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article { margin-bottom: 0; }\r\n.posts-medium-alt p { font-size: 13px; }\r\n\r\n/* shop */\r\n.porto-products.show-category h4.section-title, .porto-products.show-category .product-categories a:before { display: none; }\r\n.porto-products.show-category { -ms-flex-align: center; align-items: center; justify-content: space-between; }\r\n.porto-products.show-category .section-title { flex: none; margin-right: 1.5rem; }\r\n.porto-products.show-category .products-filter { max-width: 100%; flex: none; border: none; padding: 0; }\r\n.porto-products.show-category .products-filter + div { flex: 0 0 100%; max-width: 100%; padding: 0; margin-top: 1.5rem; }\r\n.porto-products.show-category .product-categories li { display: inline-block; }\r\n.porto-products.show-category .section-title, .porto-products.show-category .product-categories { margin-bottom: .5rem; }\r\n.porto-products.show-category .product-categories a { padding: 0; margin-right: 30px; color: inherit; font-weight: 500; 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Just edit the slide to change the video and texts.<br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:15:\"Revolution Base\";s:6:\"filter\";a:1:{i:0;s:4:\"hero\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"2016-02-24 13:21:33\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:20;a:22:{s:2:\"id\";s:2:\"21\";s:5:\"title\";s:15:\"Newsletter Hero\";s:5:\"alias\";s:15:\"newsletter-hero\";s:3:\"zip\";s:19:\"newsletter-hero.zip\";s:3:\"uid\";s:32:\"6290a9864d8c4c6311784586ed1cc5fe\";s:3:\"img\";s:26:\"newsletter-hero/slider.jpg\";s:7:\"preview\";s:61:\"http://revolution.themepunch.com/wordpress-newsletter-signup/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"5.0.5\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"600\";s:11:\"description\";s:137:\"<span class=\"ttm_content\">This hero block uses a custom styled Mailchimp newsletter signup field.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:435:\"<span class=\"ttm_content\">This is a \"Default\" content hero slider. 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Edit the slides to change images and texts.<br/>Some content is in <a href=\"https://www.themepunch.com/slider-revolution/global-layers/\" target=\"_blank\">\"Static / Global Layers\"</a><br/><br/></span>\r\n<span class=\"ttm_content\">Instructions for <a href=\"https://www.themepunch.com/faq/modify-burger-menu/\" target=\"_blank\">changing the menu</a>.</span><br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:15:\"Revolution Base\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"2016-02-24 13:21:33\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:22;a:22:{s:2:\"id\";s:2:\"23\";s:5:\"title\";s:11:\"Photography\";s:5:\"alias\";s:11:\"photography\";s:3:\"zip\";s:15:\"photography.zip\";s:3:\"uid\";s:32:\"1b2072547afb75e49f33b016751ed360\";s:3:\"img\";s:22:\"photography/slider.jpg\";s:7:\"preview\";s:62:\"http://revolution.themepunch.com/wordpress-photography-slider/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.0.5\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:194:\"<span class=\"ttm_content\">A front-page slider that can be used as an intro for your website. 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Edit the slides to change images and texts.<br/>Some content is in <a href=\"https://www.themepunch.com/slider-revolution/global-layers/\" target=\"_blank\">\"Static / Global Layers\"</a><br/><br/></span>\r\n<span class=\"ttm_content\">Instructions for <a href=\"https://www.themepunch.com/faq/modify-burger-menu/\" target=\"_blank\">changing the menu</a>.</span><br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:15:\"Revolution Base\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"2016-02-24 13:21:33\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:23;a:22:{s:2:\"id\";s:2:\"24\";s:5:\"title\";s:20:\"Photography Carousel\";s:5:\"alias\";s:20:\"photography-carousel\";s:3:\"zip\";s:24:\"photography-carousel.zip\";s:3:\"uid\";s:32:\"9a84b859ba23dc49ba8784e3a86545fa\";s:3:\"img\";s:31:\"photography-carousel/slider.jpg\";s:7:\"preview\";s:57:\"http://revolution.themepunch.com/wordpress-photo-gallery/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.0.5\";s:5:\"width\";s:4:\"1024\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:196:\"<span class=\"ttm_content\">A front-page carousel that can be used as an intro for your website. Navigate by using mouse-wheel scroll or the layer-based menu.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:583:\"<span class=\"ttm_content\">This is a \"Default\" content slider. 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Just edit the slide to change the background video and texts.<br/><br/></span>\r\nScreencast for <a href=\"https://www.youtube.com/playlist?list=PLSCdqDWVMJPPXEuOEqYEQMAsp0vAYw52_\" target=\"_blank\">mobile video</a> considerations.</a>\r\n<br/><br/>\r\nLearn how to <a href=\"https://www.themepunch.com/faq/enable-sound-for-the-youtube-hero-template/\" target=\"_blank\">enable sound for the background video</a><br /><br />\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:15:\"Revolution Base\";s:6:\"filter\";a:1:{i:0;s:4:\"hero\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"2016-02-24 13:21:33\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:36;a:22:{s:2:\"id\";s:2:\"37\";s:5:\"title\";s:13:\"Scroll Effect\";s:5:\"alias\";s:13:\"scroll-effect\";s:3:\"zip\";s:17:\"scroll-effect.zip\";s:3:\"uid\";s:32:\"417f59e9db87aa7e47c8509eb88d4af6\";s:3:\"img\";s:23:\"scrolleffect/slide1.jpg\";s:7:\"preview\";s:60:\"http://revolution.themepunch.com/big-bold-fullscreen-slider/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.0.5\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"600\";s:11:\"description\";s:134:\"<span class=\"ttm_content\">A full-screen slider with a unique scroll effect and big, bold text.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:485:\"<span class=\"ttm_content\">This is a \"Default\" content slider. 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href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:6:\"slider\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:15:\"Website Builder\";s:13:\"package_order\";s:1:\"4\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"3\";s:9:\"installed\";b:0;}i:92;a:25:{s:2:\"id\";s:2:\"94\";s:5:\"title\";s:22:\"Website Builder 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target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:15:\"Website Builder\";s:13:\"package_order\";s:1:\"7\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"3\";s:9:\"installed\";b:0;}i:95;a:22:{s:2:\"id\";s:2:\"97\";s:5:\"title\";s:21:\"Focus Parallax Effect\";s:5:\"alias\";s:13:\"focusparallax\";s:3:\"zip\";s:17:\"focusparallax.zip\";s:3:\"uid\";s:32:\"13bd15fb3ddf8b9841cb55b89389cc73\";s:3:\"img\";s:24:\"focusparallax/slide1.jpg\";s:7:\"preview\";s:68:\" https://revolution.themepunch.com/parallax-effect-wordpress-plugin/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:7:\"5.2.5.3\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"900\";s:11:\"description\";s:256:\"<span class=\"ttm_content\">A full-screen slider with mouse controlled parallax effects. <a href=\"https://www.themepunch.com/revslider-doc/layer-settings/#layeractions\">\"Layer Actions\"</a> are used for links on layers.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:415:\"<span class=\"ttm_content\">This is a \"Default\" content slider. Edit the slides to change images and texts.<br/>Some content is in <a href=\"https://www.themepunch.com/slider-revolution/global-layers/\" target=\"_blank\">\"Static / Global Layers\"</a><br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:96;a:22:{s:2:\"id\";s:2:\"98\";s:5:\"title\";s:14:\"Duotone Slider\";s:5:\"alias\";s:7:\"duotone\";s:3:\"zip\";s:11:\"duotone.zip\";s:3:\"uid\";s:32:\"494862ceb6cb7c6658ad7cd36848cccd\";s:3:\"img\";s:18:\"duotone/slide1.jpg\";s:7:\"preview\";s:64:\"https://revolution.themepunch.com/wordpress-header-image-slider/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:7:\"5.2.5.4\";s:5:\"width\";s:4:\"1200\";s:6:\"height\";s:3:\"800\";s:11:\"description\";s:252:\"<span class=\"ttm_content\">A full-screen slider with unique parallax scroll effect. <a href=\"https://www.themepunch.com/revslider-doc/layer-settings/#layeractions\">\"Layer Actions\"</a> are used for links on layers.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:277:\"<span class=\"ttm_content\">This is a \"Default\" content slider. Edit the slides to change images and texts.<br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:97;a:25:{s:2:\"id\";s:2:\"99\";s:5:\"title\";s:12:\"Minimal Menu\";s:5:\"alias\";s:6:\"r_menu\";s:3:\"zip\";s:16:\"packs/r_menu.zip\";s:3:\"uid\";s:32:\"30d6a6895db1a5f29b1679061551c9f0\";s:3:\"img\";s:17:\"r_menu/slide1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"110\";s:11:\"description\";s:157:\"<span class=\"ttm_content\">You can use this slider as a module on your website or install it as part of a slider pack.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:890:\"<span class=\"ttm_content\">\r\nIn the <a href=\"https://https://www.themepunch.com/slider-revolution/custom-css-javascript/\" target=\"_blank\">Custom JavaScript</a> section of the \"Minimal Menu\" Template you can scroll down to the color change section.<br/>\r\nFor any elements you want to background color change in addition to the sites body, add this class to the <a href=\"https://www.themepunch.com/revslider-doc/layer-attributes/\" target=\"_blank\">Layers Attributes</a> \".tp-colorchange\".<br/><br/>\r\nIf you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"0\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:98;a:25:{s:2:\"id\";s:3:\"100\";s:5:\"title\";s:12:\"Minimal Hero\";s:5:\"alias\";s:5:\"rhero\";s:3:\"zip\";s:16:\"packs/r_hero.zip\";s:3:\"uid\";s:32:\"b8b46186956f6e66ad0c08e4532bbbde\";s:3:\"img\";s:17:\"r_hero/slide1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"700\";s:11:\"description\";s:157:\"<span class=\"ttm_content\">You can use this slider as a module on your website or install it as part of a slider pack.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:890:\"<span class=\"ttm_content\">\r\nIn the <a href=\"https://https://www.themepunch.com/slider-revolution/custom-css-javascript/\" target=\"_blank\">Custom JavaScript</a> section of the \"Minimal Menu\" Template you can scroll down to the color change section.<br/>\r\nFor any elements you want to background color change in addition to the sites body, add this class to the <a href=\"https://www.themepunch.com/revslider-doc/layer-attributes/\" target=\"_blank\">Layers Attributes</a> \".tp-colorchange\".<br/><br/>\r\nIf you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"1\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:99;a:25:{s:2:\"id\";s:3:\"101\";s:5:\"title\";s:13:\"Minimal About\";s:5:\"alias\";s:7:\"r_about\";s:3:\"zip\";s:17:\"packs/r_about.zip\";s:3:\"uid\";s:32:\"343010c4b4c03f92888c3e9e95bc2bb1\";s:3:\"img\";s:18:\"r_about/slide1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"900\";s:11:\"description\";s:157:\"<span class=\"ttm_content\">You can use this slider as a module on your website or install it as part of a slider pack.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:890:\"<span class=\"ttm_content\">\r\nIn the <a href=\"https://https://www.themepunch.com/slider-revolution/custom-css-javascript/\" target=\"_blank\">Custom JavaScript</a> section of the \"Minimal Menu\" Template you can scroll down to the color change section.<br/>\r\nFor any elements you want to background color change in addition to the sites body, add this class to the <a href=\"https://www.themepunch.com/revslider-doc/layer-attributes/\" target=\"_blank\">Layers Attributes</a> \".tp-colorchange\".<br/><br/>\r\nIf you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"2\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:100;a:25:{s:2:\"id\";s:3:\"102\";s:5:\"title\";s:16:\"Minimal Products\";s:5:\"alias\";s:10:\"r_products\";s:3:\"zip\";s:20:\"packs/r_products.zip\";s:3:\"uid\";s:32:\"dda93e85c6a4456d132040147f087f39\";s:3:\"img\";s:21:\"r_products/slide1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:4:\"1100\";s:11:\"description\";s:157:\"<span class=\"ttm_content\">You can use this 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target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:6:\"slider\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"3\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:101;a:25:{s:2:\"id\";s:3:\"103\";s:5:\"title\";s:12:\"Minimal Info\";s:5:\"alias\";s:6:\"r_info\";s:3:\"zip\";s:16:\"packs/r_info.zip\";s:3:\"uid\";s:32:\"d6e368e8fd4862174af6c980389ae530\";s:3:\"img\";s:17:\"r_info/slide1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"800\";s:11:\"description\";s:157:\"<span class=\"ttm_content\">You can use this slider as a module on your website or install it as part of a slider pack.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:890:\"<span class=\"ttm_content\">\r\nIn the <a href=\"https://https://www.themepunch.com/slider-revolution/custom-css-javascript/\" target=\"_blank\">Custom JavaScript</a> section of the \"Minimal Menu\" Template you can scroll down to the color change section.<br/>\r\nFor any elements you want to background color change in addition to the sites body, add this class to the <a href=\"https://www.themepunch.com/revslider-doc/layer-attributes/\" target=\"_blank\">Layers Attributes</a> \".tp-colorchange\".<br/><br/>\r\nIf you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"4\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:102;a:22:{s:2:\"id\";s:3:\"104\";s:5:\"title\";s:18:\"Inspiration Header\";s:5:\"alias\";s:17:\"inspirationheader\";s:3:\"zip\";s:21:\"inspirationheader.zip\";s:3:\"uid\";s:32:\"69f04b2be0b618fa7e184af83b86b7e7\";s:3:\"img\";s:28:\"inspirationheader/slide1.jpg\";s:7:\"preview\";s:57:\"https://revolution.themepunch.com/wordpress-theme-header/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:159:\"<span class=\"ttm_content\">This full-screen hero slider features sequentially animated texts and cool parallax elements.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:300:\"<span class=\"ttm_content\">This is a \"Default\" content hero slider. Just edit the slide to change the background image and texts.<br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:4:\"hero\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:103;a:22:{s:2:\"id\";s:3:\"105\";s:5:\"title\";s:15:\"Magazine Slider\";s:5:\"alias\";s:13:\"magazineposts\";s:3:\"zip\";s:17:\"magazineposts.zip\";s:3:\"uid\";s:32:\"c562f3457e4edbd030959f7c5e6e0f7c\";s:3:\"img\";s:24:\"magazineposts/slide1.jpg\";s:7:\"preview\";s:60:\"https://revolution.themepunch.com/wordpress-magazine-slider/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1400\";s:6:\"height\";s:4:\"1000\";s:11:\"description\";s:266:\"<span class=\"ttm_content\">A full-width slider with a mouse-controlled 3D-Parallax effect. 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Edit the slides to change images and texts.<br/><br/></span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:105;a:25:{s:2:\"id\";s:3:\"107\";s:5:\"title\";s:23:\"Minimal Website Package\";s:5:\"alias\";s:23:\"minimal-website-package\";s:3:\"zip\";s:0:\"\";s:3:\"uid\";s:23:\"minimal-website-package\";s:3:\"img\";s:31:\"packages/template_group_1_1.jpg\";s:7:\"preview\";s:59:\"https://revolution.themepunch.com/minimal-website-template/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"5.2.6\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"110\";s:11:\"description\";s:181:\"<span 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<a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:24:\"Minimal Website Template\";s:13:\"package_order\";s:1:\"0\";s:14:\"package_parent\";s:4:\"true\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:1:\"4\";s:9:\"installed\";b:0;}i:106;a:25:{s:2:\"id\";s:3:\"108\";s:5:\"title\";s:23:\"Website Builder 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Showcase your current projects, services and contact information with sleek transitions!</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:420:\"<span class=\"ttm_content\">If you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:20:\"Construction Company\";s:13:\"package_order\";s:1:\"5\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"26\";s:9:\"installed\";b:0;}i:333;a:25:{s:2:\"id\";s:3:\"349\";s:5:\"title\";s:21:\"Construction Contacts\";s:5:\"alias\";s:21:\"Construction-Contacts\";s:3:\"zip\";s:31:\"packs/Construction-Contacts.zip\";s:3:\"uid\";s:32:\"b8c3c34046bb91ebb243e4da64745d37\";s:3:\"img\";s:32:\"Construction-Contacts/slide1.jpg\";s:7:\"preview\";s:63:\"https://revolution.themepunch.com/construction-company-website/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.0.0\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:244:\"<span class=\"ttm_content\">The Construction Company is the perfect introduction to your Construction themed website. Showcase your current projects, services and contact information with sleek transitions!</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:420:\"<span class=\"ttm_content\">If you want to setup the full website example as seen in the preview, please follow the <a href=\"https://www.themepunch.com/faq/setup-content-blocks-template/\" target=\"_blank\">Content Blocks instructions here</a>.<br><br>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:20:\"Construction Company\";s:13:\"package_order\";s:1:\"6\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"26\";s:9:\"installed\";b:0;}i:334;a:22:{s:2:\"id\";s:3:\"350\";s:5:\"title\";s:22:\"Classic Cars Evolution\";s:5:\"alias\";s:22:\"Classic-Cars-Evolution\";s:3:\"zip\";s:26:\"Classic-Cars-Evolution.zip\";s:3:\"uid\";s:32:\"7061757f128fd624b0227715dab73b74\";s:3:\"img\";s:33:\"Classic-Cars-Evolution/slide1.jpg\";s:7:\"preview\";s:65:\"https://revolution.themepunch.com/classic-cars-before-after-hero/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.0.0\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:156:\"<span class=\"ttm_content\">The Classic Cars Evolution Slider is a great example of our popular before & after Add-On.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:171:\"<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:4:\"hero\";}s:14:\"plugin_require\";s:175:\"[{\"path\":\"revslider-beforeafter-addon\\/revslider-beforeafter-addon.php\",\"name\":\"Before After AddOn\",\"url\":\"https:\\/\\/www.themepunch.com\\/slider-revolution\\/install-addons\\/\"}]\";s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:335;a:22:{s:2:\"id\";s:3:\"351\";s:5:\"title\";s:21:\"404 Error Space Theme\";s:5:\"alias\";s:21:\"404-Error-Space-Theme\";s:3:\"zip\";s:25:\"404-Error-Space-Theme.zip\";s:3:\"uid\";s:32:\"6412adc7ec025826328e40e552a14e1e\";s:3:\"img\";s:32:\"404-Error-Space-Theme/slide1.jpg\";s:7:\"preview\";s:49:\"https://revolution.themepunch.com/404-error-page/\";s:7:\"version\";s:5:\"1.0.2\";s:8:\"required\";s:5:\"6.0.0\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:158:\"<span class=\"ttm_content\">The Classic Cars Evolution Slider is the perfect way to make your error page more beautiful.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:171:\"<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:6:\"slider\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:13:\"package_order\";s:1:\"0\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:9:\"installed\";b:0;}i:336;a:25:{s:2:\"id\";s:3:\"352\";s:5:\"title\";s:12:\"Landing Page\";s:5:\"alias\";s:20:\"landing-page-website\";s:3:\"zip\";s:0:\"\";s:3:\"uid\";s:28:\"landing-page-website-package\";s:3:\"img\";s:23:\"packages/lp_package.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1024\";s:6:\"height\";s:3:\"768\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:1:{i:0;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"0\";s:14:\"package_parent\";s:4:\"true\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:337;a:25:{s:2:\"id\";s:3:\"353\";s:5:\"title\";s:17:\"Landing Page Hero\";s:5:\"alias\";s:17:\"landing-page-hero\";s:3:\"zip\";s:27:\"packs/landing-page-hero.zip\";s:3:\"uid\";s:32:\"d328635caa20da7ee8a3ab687f8656ff\";s:3:\"img\";s:28:\"landing-page-hero/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"1\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:338;a:25:{s:2:\"id\";s:3:\"354\";s:5:\"title\";s:21:\"Landing Page Features\";s:5:\"alias\";s:21:\"landing-page-features\";s:3:\"zip\";s:31:\"packs/landing-page-features.zip\";s:3:\"uid\";s:32:\"6552bc72abace10918a64866d9bb79c1\";s:3:\"img\";s:32:\"landing-page-features/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"3\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:339;a:25:{s:2:\"id\";s:3:\"355\";s:5:\"title\";s:20:\"Landing Page Callout\";s:5:\"alias\";s:20:\"landing-page-callout\";s:3:\"zip\";s:30:\"packs/landing-page-callout.zip\";s:3:\"uid\";s:32:\"c5b101ea5471e7409ae7effa8d45fbcf\";s:3:\"img\";s:31:\"landing-page-callout/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"4\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:340;a:25:{s:2:\"id\";s:3:\"356\";s:5:\"title\";s:20:\"Landing Page Content\";s:5:\"alias\";s:20:\"landing-page-content\";s:3:\"zip\";s:30:\"packs/landing-page-content.zip\";s:3:\"uid\";s:32:\"34da8057a6bb3677c9adf9f18ffc6cf0\";s:3:\"img\";s:31:\"landing-page-content/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"2\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:341;a:25:{s:2:\"id\";s:3:\"357\";s:5:\"title\";s:25:\"Landing Page Testimonials\";s:5:\"alias\";s:25:\"landing-page-testimonials\";s:3:\"zip\";s:35:\"packs/landing-page-testimonials.zip\";s:3:\"uid\";s:32:\"a83606e311cd5115422d86f04890cbf1\";s:3:\"img\";s:36:\"landing-page-testimonials/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"5\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:342;a:25:{s:2:\"id\";s:3:\"358\";s:5:\"title\";s:27:\"Landing Page Call to Action\";s:5:\"alias\";s:27:\"landing-page-call-to-action\";s:3:\"zip\";s:37:\"packs/landing-page-call-to-action.zip\";s:3:\"uid\";s:32:\"adfb456b27fa7eb6b1415d8f80836f05\";s:3:\"img\";s:38:\"landing-page-call-to-action/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. 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Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"6\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:343;a:25:{s:2:\"id\";s:3:\"359\";s:5:\"title\";s:17:\"Landing Page Help\";s:5:\"alias\";s:17:\"landing-page-help\";s:3:\"zip\";s:27:\"packs/landing-page-help.zip\";s:3:\"uid\";s:32:\"ca502431f9b7f6249d99b02464de2dd7\";s:3:\"img\";s:28:\"landing-page-help/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. 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Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"7\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:344;a:25:{s:2:\"id\";s:3:\"360\";s:5:\"title\";s:19:\"Landing Page Footer\";s:5:\"alias\";s:19:\"landing-page-footer\";s:3:\"zip\";s:29:\"packs/landing-page-footer.zip\";s:3:\"uid\";s:32:\"2a6afc371dbd60cb117f8a0f5d09eac9\";s:3:\"img\";s:30:\"landing-page-footer/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"8\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"0\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:345;a:25:{s:2:\"id\";s:3:\"361\";s:5:\"title\";s:24:\"Landing Page Price Modal\";s:5:\"alias\";s:24:\"landing-page-price-modal\";s:3:\"zip\";s:34:\"packs/landing-page-price-modal.zip\";s:3:\"uid\";s:32:\"a6c5c0430b46dd4e6e68416964a8c54d\";s:3:\"img\";s:35:\"landing-page-price-modal/slide1.jpg\";s:7:\"preview\";s:55:\"https://revolution.themepunch.com/landing-page-builder/\";s:7:\"version\";s:5:\"1.0.0\";s:8:\"required\";s:5:\"6.0.8\";s:5:\"width\";s:4:\"1240\";s:6:\"height\";s:3:\"868\";s:11:\"description\";s:193:\"<span class=\"ttm_content\">Landing Page is a one-page website template with standard modules to build an effective landing page for your business/product.</span>\r\n<span class=\"ttm_space\"></span>\";s:11:\"setup_notes\";s:624:\"<span class=\"ttm_content\">After installing this template package, please remove the \"price modal\" module shortcode from the automatically created page. Also, a small modification is needed in these templates: \"Landing Page Hero\", \"Landing page Call to Action\" and \"Landing Page Footer\". Click the buttons in these template and then go to \"layer -> actions\" and set the target of the \"Open Slider Modal\" action to the \"Landing Page Price Modal\".</span>\r\n<span class=\"ttm_content\">Checkout our <a href=\"https://revolution.themepunch.com/documentation\" target=\"_blank\">Documentation</a> for basic Slider Revolution help.</span>\";s:3:\"cat\";s:7:\"Premium\";s:6:\"filter\";a:2:{i:0;s:4:\"hero\";i:1;s:7:\"website\";}s:14:\"plugin_require\";N;s:4:\"date\";s:19:\"0000-00-00 00:00:00\";s:7:\"package\";s:12:\"Landing Page\";s:13:\"package_order\";s:1:\"9\";s:14:\"package_parent\";s:0:\"\";s:5:\"modal\";s:1:\"1\";s:9:\"additions\";s:0:\"\";s:6:\"active\";s:1:\"1\";s:10:\"package_id\";s:2:\"27\";s:9:\"installed\";b:0;}i:346;a:25:{s:2:\"id\";s:3:\"371\";s:5:\"title\";s:17:\"Corporate Website\";s:5:\"alias\";s:17:\"corporate-website\";s:3:\"zip\";s:0:\"\";s:3:\"uid\";s:25:\"corporate-website-package\";s:3:\"img\";s:30:\"packages/corporate-website.jpg\";s:7:\"preview\";s:61:\"https://revolution.themepunch.com/corporate-website-template/\";s:7:\"version\";s:5:\"1.0.1\";s:8:\"required\";s:5:\"6.1.1\";s:5:\"width\";s:4:\"1024\";s:6:\"height\";s:3:\"768\";s:11:\"description\";s:248:\"<span class=\"ttm_content\">The Corporate Template is a collection of useful modules to construct your website. 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Karşınızda Yirmi Onyedi Sürükleyici öne çıkan görseller ve video başlıklar barındıran yepyeni bir varsayılan tema ile sitenizi canlandırın. Yirmi Onyedi kurumsal sitelere odaklanıyor ve bir çok bölüme [&#8230;]\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:9:\"enclosure\";a:3:{i:0;a:5:{s:4:\"data\";s:0:\"\";s:7:\"attribs\";a:1:{s:0:\"\";a:3:{s:3:\"url\";s:58:\"https://s.w.org/images/core/4.7/starter-content-v1.mp4?_=1\";s:6:\"length\";s:7:\"1635917\";s:4:\"type\";s:9:\"video/mp4\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:1;a:5:{s:4:\"data\";s:0:\"\";s:7:\"attribs\";a:1:{s:0:\"\";a:3:{s:3:\"url\";s:57:\"https://s.w.org/images/core/4.7/edit-shortcuts-v1.mp4?_=2\";s:6:\"length\";s:7:\"1195621\";s:4:\"type\";s:9:\"video/mp4\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:2;a:5:{s:4:\"data\";s:0:\"\";s:7:\"attribs\";a:1:{s:0:\"\";a:3:{s:3:\"url\";s:55:\"https://s.w.org/images/core/4.7/header-video-v1.mp4?_=3\";s:6:\"length\";s:7:\"1546685\";s:4:\"type\";s:9:\"video/mp4\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Emre Erkan\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:40:\"http://purl.org/rss/1.0/modules/content/\";a:1:{s:7:\"encoded\";a:1:{i:0;a:5:{s:4:\"data\";s:9459:\"<p><img src=\"https://www.wp-tr.org/wp-content/uploads/2016/12/WordPress-4.7-Vaughan-1024x577.png\" alt=\"Vaughan\" style=\"max-width: 670px; width: 100%;\" /></p>\n<p>Merhabalar,</p>\n<p>WordPress Türkçe 4.7 şu an <a href=\"http://tr.wordpress.org/\">indir</a>ilebilir durumda. 4.7 sürümü, caz efsanesi Sarah &#8220;Sassy&#8221; Vaughan anısına “Vaughan” olarak adlandırıldı ve kolayca bir web sitesi ayağa kaldırmak üzerinde odaklandı.</p>\n<div class=\"headline-feature feature-video\"><iframe src=\"https://videopress.com/embed/AHz0Ca46?hd=true&amp;defaultLangCode=tr\" width=\"1050\" height=\"591\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"></iframe><br />\n<script src=\"https://videopress.com/videopress-iframe.js\"></script></div>\n<hr />\n<div class=\"feature-section one-col\">\n<h2>Karşınızda Yirmi Onyedi</h2>\n<p class=\"lead-description\">Sürükleyici öne çıkan görseller ve video başlıklar barındıran yepyeni bir varsayılan tema ile sitenizi canlandırın.</p>\n<p><img src=\"https://s.w.org/images/core/4.7/twenty-seventeen-663.jpg\" alt=\"Yirmi Onyedi\" /></p>\n<p>Yirmi Onyedi kurumsal sitelere odaklanıyor ve bir çok bölüme sahip özelleştirilebilir bir ön sayfa ile beraber geliyor. Bileşenler, dolaşım ve sosyal menüler, logo, özel renkler ve daha fazlasını kullanarak kişiselleştirin. 2017 için yeni varsayılan temamız bir çok dilde, her türlü cihazda ve bir çok kullanıcı için harika çalışıyor.</p>\n</div>\n<hr />\n<h2>Sizin siteniz, sizin yolunuz</h2>\n<p class=\"lead-description\">WordPress 4.7 temanızın ilk kurulumunu yapmanız için, yıkıcı olmayan canlı önizlemeler ve kesintisiz iş süreci ile özelleştiriciye yeni özellikler ekliyor.</p>\n<h3>Tema Başlangıç ​​İçeriği</h3>\n<p>Yeni sitenizi özelleştirmek için harekete geçtiğinizde size sağlam bir taban sunmak için bazı temalar başlangıç içeriği ile beraber gelebilirler. Bu kimi zaman kurumsal bilgilerinizi içeren bir bileşeni iyi bir konuma yerleştirmek gibi bir içerik olabileceği gibi kimi zaman da sosyal bağlantılar için örnek bir menü olabilir. 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Başlangıç içeriği ile beraber sitenizi özelleştirmeye başlamak her zamankinden daha hızlı bir hale geldi.</p>\n<p><video id=\"video-0-2\" class=\"wp-video-shortcode\" style=\"max-width: 670px; width: 100%; height: 100%;\" src=\"https://s.w.org/images/core/4.7/edit-shortcuts-v1.mp4?_=2\" poster=\"https://s.w.org/images/core/4.7/edit-shortcuts.jpg?v2\" preload=\"metadata\" autoplay=\"autoplay\" loop=\"loop\" width=\"496\" height=\"286\"><source type=\"video/mp4\" src=\"https://s.w.org/images/core/4.7/edit-shortcuts-v1.mp4?_=2\" /><a href=\"https://s.w.org/images/core/4.7/edit-shortcuts-v1.mp4\">https://s.w.org/images/core/4.7/edit-shortcuts-v1.mp4</a></video></p>\n<h3>Videolu başlıklar</h3>\n<p>Bazen büyük atmosferik bir videoyu üst kısım görseli olarak kullanmak sunumunuzu yapmak için gerekli olabilir; devam edin ve Yirmi Onyedi ile bunu deneyin. Videolar için ilhama mı ihtiyacınız mı var? Videolu üst kısma sahip siteleri arayın ve kullanın.</p>\n<p><video id=\"video-0-3\" class=\"wp-video-shortcode\" style=\"max-width: 670px; width: 100%; height: 100%;\" src=\"https://s.w.org/images/core/4.7/header-video-v1.mp4?_=3\" poster=\"https://s.w.org/images/core/4.7/header-video.jpg?v2\" preload=\"metadata\" autoplay=\"autoplay\" loop=\"loop\" width=\"496\" height=\"286\"><source type=\"video/mp4\" src=\"https://s.w.org/images/core/4.7/header-video-v1.mp4?_=3\" /><a href=\"https://s.w.org/images/core/4.7/header-video-v1.mp4\">https://s.w.org/images/core/4.7/header-video-v1.mp4</a></video></p>\n<h3>Akıcı menü inşası</h3>\n<p>Bir çok menü sitenize ait sayfalara bağlantılar veriyor, fakat ya sitenizde henüz hiç sayfa yoksa? Artık özelleştiriciyi terketmenize ve değişikliklerini kaybetmenize gerek kalmadan menü oluştururken yeni sayfalar ekleyebilirsiniz. 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Canlı önizleme sayfayı yenilemenize gerek kalamdan hızlı bir çalışma imkanı sağıyor.</p>\n<p><img src=\"https://s.w.org/images/core/4.7/css-760.jpg\" style=\"max-width: 670px; width: 100%;\" alt=\"Özel CSS\" /></p>\n<hr />\n<h3><acronym title=\"Portable Document Format\">PDF</acronym> Küçük resim önizlemesi</h3>\n<p>WordPress 4.7 ile belgeleri yönetmek artık daha kolay. <acronym title=\"Portable Document Format\">PDF</acronym> yüklediğinizde belgelerinizi daha kolay ayırt edebilmeniz için küçük resimler oluşturacaktır.</p>\n<p><img src=\"https://s.w.org/images/core/4.7/pdf-760.jpg\" style=\"max-width: 670px; width: 100%;\" alt=\"PDF Küçük resim önizlemesi\" /></p>\n<h3>Panel sizin dilinizde</h3>\n<p>Sitenizin bir dilde yayın yapıyor olması ona içerik sağlayan herkesin yönetim panelinde aynı dili tercih edeceği anlamına gelmiyor. Sitenize daha çok dil ekleyin ve kullanıcı profillerinde kullanıcı dili ayarı ortaya çıkacaktır.</p>\n<p><img src=\"https://s.w.org/images/core/4.7/language-760.jpg\" style=\"max-width: 670px; width: 100%;\" alt=\"Panel sizin dilinizde\" /></p>\n<hr />\n<h2>REST <acronym title=\"Application Programming Interface\">API</acronym> içerik uç noktalarıyla tanışın</h2>\n<p>WordPress 4.7 yazılar, yorumlar, terimler, kullanıcılar, meta ve ayarlar için REST <acronym title=\"Application Programming Interface\">API</acronym> uç noktaları ile geliyor.</p>\n<p><img src=\"https://s.w.org/images/core/4.7/api-1034.jpg\" alt=\"REST API içerik uç noktaları\" style=\"max-width: 670px; width: 100%;\" /></p>\n<p>İçerik uçları WordPress siteniz için temiz, standartlara uygun arayüze sahip, eklentiler, temalar, uygulamalar ve daha fazlası için yeni ve gelişmiş yollar ile makine-okunabilir harici bir erişim sağlar. Geliştirmeye başlamak için hazır mısınız? <a href=\"https://developer.wordpress.org/rest-api/reference/\"> REST <acronym title=\"Application Programming Interface\">API</acronym> referanslarına bir göz atın.</a></p>\n<hr />\n<h2>Daha fazla geliştirici mutluluğu <img src=\"https://s.w.org/images/core/emoji/12.0.0-1/72x72/1f60a.png\" alt=\"?\" class=\"wp-smiley\" style=\"height: 1em; max-height: 1em;\" /></p>\n<h3><a href=\"https://make.wordpress.org/core/2016/11/03/post-type-templates-in-4-7/\">Yazı Tipi Şablonları</a></h3>\n<p>Tüm yazı tipleri için sayfa şablonu becerisinin açılmasıyla, tema geliştiricileri artık WordPress şablon hiyerarşisi üzerinde daha fazla esnekliğe sahip.</p>\n<h3>Daha fazla tema <acronym title=\"Application Programming Interface\">API</acronym> güzellikleri</h3>\n<p>WordPress 4.7 tema geliştiricileri için <a href=\"https://make.wordpress.org/core/2016/09/09/new-functions-hooks-and-behaviour-for-theme-developers-in-wordpress-4-7/\">yeni işlevler, çengeller ve davranışlar</a> içerir.</p>\n<h3><a href=\"https://make.wordpress.org/core/2016/10/04/custom-bulk-actions/\">Özel Toplu Eylemler</a></h3>\n<p>Tablolar listesi ile artık toplu düzenleme ve silme işlemlerinden fazlasını yapabilirsiniz.</p>\n<h3><a href=\"https://make.wordpress.org/core/2016/09/08/wp_hook-next-generation-actions-and-filters/\"><code>WP_Hook</code></a></h3>\n<p>Eylemlerin ve filtrelerin altında yatan kodlar yol boyunca modernize edildi, hatalar düzeltildi ve elden geçirilerek yenilendi.</p>\n<h3>Ayarlar kayıt <acronym title=\"Application Programming Interface\">API</acronym>&#8217;ı</h3>\n<p><code>register_setting()</code> <a href=\"https://make.wordpress.org/core/2016/10/26/registering-your-settings-in-wordpress-4-7/\">geliştirildi</a>, artık tip, açıklama ve REST <acronym title=\"Application Programming Interface\">API</acronym> görünürlüğü içeriyor.</p>\n<h3><a href=\"https://make.wordpress.org/core/2016/10/12/customize-changesets-technical-design-decisions/\">Özelleştirme değişiklik kümeleri</a></h3>\n<p>Özelleştirici içinde değişiklik kümelerini kaılıcı hale getirebiliyorsunuz, aynı otomatik kaydedilen taslaklar gibi. 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İstanbul&#8217;da Radore sponsorluğunda Metrocity&#8217;de 10:30 &#8211; 18:30 saatleri arasında ve Edirne&#8217;de Sisler Bulvarı Sanat&#038;Kafe&#8217;de (Karaağaç, İstasyon Cd. No:12, 22100 Merkez/Edirne) toplanacak gruplar, tüm gün boyunca WordPress&#8217;i olabildiğince Türkçe&#8217;ye çevirmek için çalışacak. 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Bize <a href=\"https://www.facebook.com/WPTurkiye\" target=\"_blank\">Facebook</a> ya da <a href=\"https://www.twitter.com/WP_Turkiye\" target=\"_blank\">Twitter</a> üzerinden ulaşarak katılmak istediğinizi bildirirseniz yapmanız gerekenler konusunda sizi hızlıca yönlendirebiliriz.</p>\n<h3>Etkinlik Planı</h3>\n<p>10:00 &#8211; 10:30 — Tanışma<br />\n10:30 &#8211; 11:00 — WordPress çeviri sisteminin tanıtılması (GlotPress), hesapların oluşturulması ve hazırlık<br />\n11:00 &#8211; 11:30 — Ekiplerin oluşturulması, iş bölümü yapılması<br />\n11:30 &#8211; 12:00 — Kahve molası<br />\n12:00 &#8211; 12:15 — WordPress.tv ile Skype görüşmesi<br />\n12:00 &#8211; 13:30 — Çeviri oturumu<br />\n13:30 &#8211; 14:30 — Öğle yemeği<br />\n14:30 &#8211; 16:00 — Çeviri oturumu<br />\n16:00 &#8211; 16:30 — Kahve molası<br />\n16:30 &#8211; 17:00 — Katılımcı konuşmaları<br />\n17:00 &#8211; 18:30 — Çeviri oturumu<br />\n18:30 &#8211; 19:00 — Kapanış</p>\n<p>Çeviri oturumları toplam üç tane olacak ve 1,5 saatlik sürelerde ekipler mümkün olduğunca çok çeviri bitirmeye çalışacaklar.</p>\n<p><img class=\"alignleft wp-image-20077\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/04/wp-tr-kcg-rozet.png\" alt=\"wp-tr-kcg-rozet\" width=\"189\" height=\"189\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/04/wp-tr-kcg-rozet.png 300w, https://www.wp-tr.org/wp-content/uploads/2016/04/wp-tr-kcg-rozet-100x100.png 100w, https://www.wp-tr.org/wp-content/uploads/2016/04/wp-tr-kcg-rozet-200x200.png 200w\" sizes=\"(max-width: 189px) 100vw, 189px\" />Etkinliğe ister yerinde katılın isterseniz çevrimiçi olarak katılın, solda yer alan rozeti gururla sitenizde kullanabilirsiniz. Görseli bilgisayarınıza indirmek için üzerine sağ tuşla tıklayıp kaydetme seçeneğini kullanabilirsiniz.</p>\n<p>Ayrıca sponsor firmamızın da katılımcılara ufak sürprizleri olacak.</p>\n<p>WordPress Türkiye ekibinin bir parçası olmak, Türkçe WordPress topluluğuna katkı sağlamak için bu fırsatı kaçırmayın.</p><img src=\"http://feeds.feedburner.com/~r/wp-turkiye/~4/JnOt3hg-kWg\" height=\"1\" width=\"1\" alt=\"\"/>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:30:\"com-wordpress:feed-additions:1\";a:1:{s:7:\"post-id\";a:1:{i:0;a:5:{s:4:\"data\";s:5:\"20143\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:42:\"http://rssnamespace.org/feedburner/ext/1.0\";a:1:{s:8:\"origLink\";a:1:{i:0;a:5:{s:4:\"data\";s:54:\"https://www.wp-tr.org/kuresel-wordpress-ceviri-gunu-2/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:4;a:6:{s:4:\"data\";s:57:\"\n		\n		\n		\n		\n		\n				\n		\n\n					\n										\n					\n		\n		\n			\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:5:{s:0:\"\";a:6:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:36:\"WordPress Avrupa Katılımcı Günü\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:57:\"http://feedproxy.google.com/~r/wp-turkiye/~3/CQX3vn2BAUA/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Sun, 26 Jun 2016 08:13:18 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"category\";a:1:{i:0;a:5:{s:4:\"data\";s:20:\"WordCamp Avrupa 2016\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:30:\"https://www.wp-tr.org/?p=20127\";s:7:\"attribs\";a:1:{s:0:\"\";a:1:{s:11:\"isPermaLink\";s:5:\"false\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:515:\"WordPress Avrupa bitti fakat etkinlikler bitmedi. Bugün de düzenlenen katılımcı gününe katılıyorum. Dünyanın çeşitli şehirlerinden gelen 500&#8217;e yakın katılımcı bir gün boyunca WordPress&#8217;e yapabildiğimiz kadar katkı yapmaya çalışacağız. Şu an ekipler tanıtılıyor ve gün içinde neler yapılacağı anlatılıyor. 15 farklı alanda bir gün boyunca WordPress&#8217;e katkıda bulunacağız. &#160; Çeviri ekibine katılarak katılımcı gününde üzerime düşeni [&#8230;]\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Emre Erkan\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:40:\"http://purl.org/rss/1.0/modules/content/\";a:1:{s:7:\"encoded\";a:1:{i:0;a:5:{s:4:\"data\";s:4071:\"<p><img class=\"aligncenter wp-image-20128\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3150-1024x768.jpg\" alt=\"IMG_3150\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3150-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3150-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3150-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>WordPress Avrupa bitti fakat etkinlikler bitmedi. Bugün de düzenlenen katılımcı gününe katılıyorum. Dünyanın çeşitli şehirlerinden gelen 500&#8217;e yakın katılımcı bir gün boyunca WordPress&#8217;e yapabildiğimiz kadar katkı yapmaya çalışacağız.</p>\n<p>Şu an ekipler tanıtılıyor ve gün içinde neler yapılacağı anlatılıyor. 15 farklı alanda bir gün boyunca WordPress&#8217;e katkıda bulunacağız.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20130\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3152-e1466937249245-1024x939.jpg\" alt=\"IMG_3152\" width=\"670\" height=\"615\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3152-e1466937249245-1024x939.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3152-e1466937249245-200x183.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3152-e1466937249245-768x704.jpg 768w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3152-e1466937249245.jpg 1583w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Çeviri ekibine katılarak katılımcı gününde üzerime düşeni yapmaya başladım. Üstte gördüğünüz Çevirmen Wapuu yapıştırması da bilgisayarıma çoktan yapıştı bile. WordPress Türkiye Çeviri Ekibinden arkadaşların (<a href=\"https://profiles.wordpress.org/gencmedya\">Halil</a>, <a href=\"https://profiles.wordpress.org/snr1071\">Soner</a> ve <a href=\"https://profiles.wordpress.org/trkr\">Türker</a>) da katılımıyla bugün WooCommerce eklentisini Türkçe&#8217;ye çevirmeye çalışacağız.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20131\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3154-1024x768.jpg\" alt=\"IMG_3154\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3154-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3154-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3154-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>WordCamp ve WordPress buluşmaları hakkında bir panel ile güne devam ediyorum. Panelden bazı notlar;</p>\n<blockquote><p>1 kişi bile olsanız buluşmalara başlayın, en azından başlamış olursunuz.</p>\n<p>50 kişi, wi-fi ve kahve varsa yaptığınız şey bir WordCamp’tir.</p>\n<p>Yerel konuşmacılara ağırlık vermeye çalışın.</p>\n<p>WordPress buluşması yapıyorsunuz diye sadece WordPress buluşmalarına katılmak zorunda değilsiniz. JavaScript, <acronym title=\"Pre-Hypertext Processing\">PHP</acronym> vb başka buluşmalara da katılın. Bu şekilde bir çevre oluşturduktan sonra yavaş yavaş WordCamp etkinliklerinde diğer konulara yer vermeye başlayabilirsiniz.</p>\n<p>İşin özü süreklilik ve tutarlılık. Her buluşmada katılımı artırmaya çalışın. Zamanla bu işin daha az emek gerektirdiğini göreceksiniz.</p></blockquote>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20132\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3158-1024x267.jpg\" alt=\"IMG_3158\" width=\"670\" height=\"174\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3158-1024x267.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3158-200x52.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3158-768x200.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Kapanış konuşmasıyla katılımcı günü de bitiyor. WordCamp Avrupa 2016 macerasının sonuna geldik. Bizi takip eden herkese Viyana&#8217;dan selamlar!</p><img src=\"http://feeds.feedburner.com/~r/wp-turkiye/~4/CQX3vn2BAUA\" height=\"1\" width=\"1\" alt=\"\"/>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:30:\"com-wordpress:feed-additions:1\";a:1:{s:7:\"post-id\";a:1:{i:0;a:5:{s:4:\"data\";s:5:\"20127\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:42:\"http://rssnamespace.org/feedburner/ext/1.0\";a:1:{s:8:\"origLink\";a:1:{i:0;a:5:{s:4:\"data\";s:54:\"https://www.wp-tr.org/wordpress-avrupa-katilimci-gunu/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:5;a:6:{s:4:\"data\";s:57:\"\n		\n		\n		\n		\n		\n				\n		\n\n					\n										\n					\n		\n		\n			\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:5:{s:0:\"\";a:6:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:48:\"WordPress Avrupa İkinci Gün öğleden sonrası\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:57:\"http://feedproxy.google.com/~r/wp-turkiye/~3/-t_Sl0DAEJw/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Sat, 25 Jun 2016 12:30:04 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"category\";a:1:{i:0;a:5:{s:4:\"data\";s:20:\"WordCamp Avrupa 2016\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:30:\"https://www.wp-tr.org/?p=20115\";s:7:\"attribs\";a:1:{s:0:\"\";a:1:{s:11:\"isPermaLink\";s:5:\"false\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:507:\"Günün ikinci yarısına Andrew Nacin&#8217;in sunumuyla başlamak üzere. &#160; WordPress&#8217;in çekirdek geliştiricilerinden Andrew Nacin &#8220;Inheriting large and legacy projects&#8221; sunumu ile sahnede. Köklü geçmişi olan büyük projelerin nasıl ele alınacağı ile ilgili bir sunuma başladı. &#160; Katılımcılar, görevliler vb herkesi saydığımızda toplam 2.500 kişiye yaklaşan katılım sayısıyla sunumlarda salonlar hınca hınç doluyor. 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Köklü geçmişi olan büyük projelerin nasıl ele alınacağı ile ilgili bir sunuma başladı.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20119\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3121-e1466859492836-1024x768.jpg\" alt=\"IMG_3121\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3121-e1466859492836-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3121-e1466859492836-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3121-e1466859492836-768x576.jpg 768w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3121-e1466859492836.jpg 1280w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Katılımcılar, görevliler vb herkesi saydığımızda toplam 2.500 kişiye yaklaşan katılım sayısıyla sunumlarda salonlar hınca hınç doluyor. Sunum yapanlarda kimi zaman karşılarında bu kalabalığı gördüklerinde şaşırıyorlar ve sunuma başlamadan bahsediyorlar.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20120\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3122-1024x768.jpg\" alt=\"IMG_3122\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3122-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3122-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3122-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Sırada &#8220;Using the REST <acronym title=\"Application Programming Interface\">API</acronym> and JavaScript to create better WordPress interfaces&#8221; sunumuyla K. Adam White var. Calypso&#8217;nun ve REST <acronym title=\"Application Programming Interface\">API</acronym>&#8217;ın hız kazandığı bugünlerde ilginç bir sunum bekliyorum.</p>\n<blockquote><p>Neden 13 yaşındaki bir yazılımı kullanıyoruz diye kendinize sorduğunuzda, benim aklıma esnekliği geliyor.</p>\n<p style=\"text-align: right;\">&#8211; Adam White</p>\n</blockquote>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20121\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3124-1024x768.jpg\" alt=\"IMG_3124\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3124-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3124-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3124-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>&#8220;Using Composer to create manageable WordPress websites&#8221; sunumuyla Anna Ladoshkina sahnede. 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Kesin sınırlar koyarak proje üzerinde çalışırken önce kendiniz mutlu olmaya çalışın.</p>\n<p style=\"text-align: right;\">&#8211; Daniel Bachhuber</p>\n</blockquote>\n<p><img class=\"aligncenter wp-image-20123\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3126-1024x768.jpg\" alt=\"IMG_3126\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3126-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3126-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3126-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<blockquote><p>Bazen kendinizi çok yalnız hissedebilirsiniz. Projede sadece kendiniz çalışıyormuşsunuz gibi gelebilir. Bu durumda liderlik yapmaya odaklanın, diğerlerini katılıma teşvik edin.</p>\n<p style=\"text-align: right;\">&#8211; Daniel Bachhuber</p>\n</blockquote>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20124\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3128-1024x768.jpg\" alt=\"IMG_3128\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3128-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3128-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3128-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p><span class=\"wcpt-session-speakers\">Taylor Lovett&#8217;i dinliyoruz. &#8220;Modernizing WordPress Search with Elasticsearch&#8221; sunumuyla sahnede. WordPress kullanırken Elastic Search ile arama işini nasıl daha iyi bir hale getirebileceğimizi, nasıl modernleştirebileceğimizi anlatıyor. WordPress&#8217;te dahili arama sistemini kullanırken sadece başlık ve içerikte arama yapabilirken, Elastic Search ile aramanın yanı sıra öneriler, ilişkili yazılar vb daha bir çok konuda sonuçlar elde edilebiliyor.</span></p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20125\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3132-1024x768.jpg\" alt=\"IMG_3132\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3132-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3132-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3132-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>WordCamp Avrupa 2016 kapanış konuşması ile sonlanıyor. Tabi ki macera burada bitmiyor. Yarın katılımcı günü var ve ben de aktif bir katılımcı olarak yarın orada olacağım. Sizlere anlatmaya devam edeceğim. 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İlk oturum olarak &#8220;The WordPress REST API&#8221; sunumu ile Joe Hoyle&#8217;u dinlemeye başladım. WordPress altyapısında REST API&#8217;ın geçmişini ve bugüne kadar neler yapıldığını anlatıyor. &#160; Sırada &#8220;You are too cheap&#8221; sunumuyla Thomas Zaman var. Serbest çalışanların ücretlerini neden düşük tutmamaları gerektiğini anlatıyor. Thomas da [&#8230;]\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Emre Erkan\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:40:\"http://purl.org/rss/1.0/modules/content/\";a:1:{s:7:\"encoded\";a:1:{i:0;a:5:{s:4:\"data\";s:3327:\"<p><img class=\"aligncenter wp-image-20110\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3112-1024x768.jpg\" alt=\"IMG_3112\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3112-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3112-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3112-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>İkinci gün sabah oturumları biraz zayıf olduğundan insanlarla kaynaşmayı tercih ettim. İlk oturum olarak &#8220;The WordPress REST <acronym title=\"Application Programming Interface\">API</acronym>&#8221; sunumu ile Joe Hoyle&#8217;u dinlemeye başladım. WordPress altyapısında REST <acronym title=\"Application Programming Interface\">API</acronym>&#8217;ın geçmişini ve bugüne kadar neler yapıldığını anlatıyor.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20112\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3114-1024x768.jpg\" alt=\"IMG_3114\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3114-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3114-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3114-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Sırada &#8220;You are too cheap&#8221; sunumuyla Thomas Zaman var. Serbest çalışanların ücretlerini neden düşük tutmamaları gerektiğini anlatıyor. Thomas da dünkü etkinlikte Yoast ailesinin yaptığı gibi ailesini ekrana yansıttı. Selamlarımızı ilettik. Thomas&#8217;ın ailesini aşağıda görebilirsiniz. :)</p>\n<p><img class=\"aligncenter wp-image-20113\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3115-1024x768.jpg\" alt=\"IMG_3115\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3115-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3115-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3115-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Eğlenceli göndermeler eşliğinde Thomas&#8217;ın sunumu devam ediyor. Mesela az önce Matt Mullenweg&#8217;i kötü adam ilan etti. :)</p>\n<p><img class=\"aligncenter wp-image-20114\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3116-1024x768.jpg\" alt=\"IMG_3116\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3116-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3116-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3116-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<blockquote>\n<p style=\"text-align: right;\">Bir müşteri bulabildiyseniz, 10 tane de bulabilirsiniz.<br />\nThomas Zaman</p>\n</blockquote>\n<p>Thomas&#8217;ın sunumu iki gün içindeki en eğlenceli sunum olarak devam ediyor.</p>\n<p>Günün ilk yarısını bu şekilde tamamladım. Öğle yemeğinden sonra Andrew Nacin&#8217;in sunumuyla devam edeceğim. Etkinlik alanını görüntülediğim kısa bir videoya <a href=\"https://www.facebook.com/WPTurkiye/videos/1325906624104133/\">buradan</a> ulaşabilirsiniz.</p><img src=\"http://feeds.feedburner.com/~r/wp-turkiye/~4/C287kQ4W2iM\" height=\"1\" width=\"1\" alt=\"\"/>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:30:\"com-wordpress:feed-additions:1\";a:1:{s:7:\"post-id\";a:1:{i:0;a:5:{s:4:\"data\";s:5:\"20109\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:42:\"http://rssnamespace.org/feedburner/ext/1.0\";a:1:{s:8:\"origLink\";a:1:{i:0;a:5:{s:4:\"data\";s:50:\"https://www.wp-tr.org/wordpress-avrupa-ikinci-gun/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:7;a:6:{s:4:\"data\";s:85:\"\n		\n		\n					\n		\n		\n		\n				\n		\n		\n		\n		\n		\n\n					\n										\n					\n					\n			\n		\n		\n			\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:7:{s:0:\"\";a:7:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:47:\"WordCamp Avrupa Birinci Gün öğleden sonrası\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:57:\"http://feedproxy.google.com/~r/wp-turkiye/~3/Lp8hM3U28pY/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"comments\";a:1:{i:0;a:5:{s:4:\"data\";s:75:\"https://www.wp-tr.org/wordcamp-avrupa-birinci-gun-ogleden-sonrasi/#comments\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 24 Jun 2016 13:03:51 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"category\";a:5:{i:0;a:5:{s:4:\"data\";s:20:\"WordCamp Avrupa 2016\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:1;a:5:{s:4:\"data\";s:14:\"Matt Mullenweg\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:2;a:5:{s:4:\"data\";s:4:\"WCEU\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:3;a:5:{s:4:\"data\";s:8:\"Wordcamp\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}i:4;a:5:{s:4:\"data\";s:15:\"WordCamp Avrupa\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:30:\"https://www.wp-tr.org/?p=20102\";s:7:\"attribs\";a:1:{s:0:\"\";a:1:{s:11:\"isPermaLink\";s:5:\"false\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:449:\"Öğleden sonra Matt Mullenweg ile yapılan röportaj ile başladı. Soru cevap şeklinde ilerleyen panel ile ilgili önemli konu başlıklarını toplamaya çalışıyorum (BK &#8211; Brian Krogsgard, MW: Matt Mullenweg); MW: Automattic, 50 ülkede konuşlanmış 470 çalışanı olan bir firma haline geldi. BK: Geçtiğimiz Ekim ayında bir röportajda 23 kişiyi yönettiğini ve bunu 10&#8217;a düşürmek istediğini söylemiştin. [&#8230;]\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Emre Erkan\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:40:\"http://purl.org/rss/1.0/modules/content/\";a:1:{s:7:\"encoded\";a:1:{i:0;a:5:{s:4:\"data\";s:7588:\"<p><img class=\"aligncenter wp-image-20103\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3059-1024x768.jpg\" alt=\"IMG_3059\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3059-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3059-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3059-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Öğleden sonra Matt Mullenweg ile yapılan röportaj ile başladı. Soru cevap şeklinde ilerleyen panel ile ilgili önemli konu başlıklarını toplamaya çalışıyorum (BK &#8211; Brian Krogsgard, MW: Matt Mullenweg);</p>\n<blockquote><p>MW: Automattic, 50 ülkede konuşlanmış 470 çalışanı olan bir firma haline geldi.</p></blockquote>\n<blockquote><p>BK: Geçtiğimiz Ekim ayında bir röportajda 23 kişiyi yönettiğini ve bunu 10&#8217;a düşürmek istediğini söylemiştin. Bu konuda bir değişiklik oldu mu?<br />\nMW: Şimdi 27 kişi oldular sanırım.</p></blockquote>\n<blockquote><p>MW: Zamanımın üçte birini eleman bulmak için harcıyorum, üçte birini projelere harcıyorum ve kalanını da geliştirme ve diğer işlere harcıyorum.</p></blockquote>\n<blockquote><p>MW: Önümüzdeki beş yıl içinde bu salondaki her geliştiricinin JavaScript&#8217;i derinlemesine öğrenmesi gerekecek.</p></blockquote>\n<blockquote><p>BK: Medium.com&#8217;un bu günlerde yıldızı parlıyor. Bir çok yayımcı Medium&#8217;a taşınıyor ve hatta bazıları WordPress&#8217;i felaket olarak görüyorlar. Sen bu konuda ne düşünüyorsun?<br />\nMW: Bir çok yayımcı dediğin 5 kişi ve onların da taşınması için para ödüyorlar.<br />\nBK: Sen de Movable Type&#8217;dan birilerini devşirmiştin.<br />\nMW: Ama ben onlara para ödemedim.<br />\nBK: Sence WordPress Medium&#8217;dan daha iyi bir yayımcılık deneyimi mi sunuyor?<br />\nMW: Hiç şüphesiz. WordPress iki şey ile öne çıkıyor, esnekliği ve etrafındaki topluluğu.</p></blockquote>\n<blockquote><p>MW: Tumblr&#8217;la biraz dalga geçtin sanki.<br />\nBK: Evet, biraz.<br />\nMW: Aslına bakarsan son beş yıl içinde, yayımcılık anlamında bakarsan en ciddi rakibimiz Tumblr olmuştu.</p></blockquote>\n<blockquote><p>S: WordPress 13 yaşında, tebrikler.<br />\nMW: Artık genç bir çocuğum var.<br />\nBK: Ne yöne ilerleyeceğine karar vermek gerekmiyor mu?<br />\nMW: Sen buna 13 yaşında mı karar vermiştin?<br />\nBK: Ben üniversiteye bile karar vermiştim ama bu röportaj benim hakkımda değil.<br />\nMW: Markette payımız arttıkça webi daha açık bir yer haline getiriyoruz.</p></blockquote>\n<blockquote><p>BK: WordPress&#8217;in içinde özelleştiriciden içerik sistemine bir çok bölüm var. Gelecekte bunların hangilerine ağırlık verileceğine nasıl karar veriliyor?<br />\nMW: Sanırım soruna cevabı sen daha iyi verdin.<br />\nBK: Hayır hayır, senin cevabını bekliyorum.<br />\nMW: Otonomi ve otorite ile. Ekibi ben yönetmediğimde yönetenlere elimden geldiğince yardımcı olmaya çalışıyorum.</p></blockquote>\n<p>Topluluk sorularına geçildi;</p>\n<blockquote><p>BK: Tema ve eklenti geliştiricileri için önümüzdeki beş yılda olabilecekler ile ilgili vizyon sunabilir misiniz?<br />\nMW: Tema geliştiricileri, temanızı pazarladığınız sitelerdeki görüntüyü oluşturmak kolay değil. Buradaki kullanıcı deneyimini iyileştirmeye çalışın. Henüz bunu hakkıyla yapan bir tema görmedim. Belgeler hazırlayın, video çekin. Geliştirin.</p></blockquote>\n<blockquote><p>MW: Önümüzdeki beş seneden daha ileri bakmak isterseniz InterPlanetery File System&#8217;e bir göz atın.</p></blockquote>\n<blockquote><p>BK: WordPress sürekli değişiyor. Değişmeyen en güzel şey nedir?<br />\nMW: Açık kaynaklı olması.</p></blockquote>\n<blockquote><p>Salondaki bir seyirci: Google&#8217;da çalışıyorum ve takip ettiğimiz kadarıyla yayın hayatına başlayan sitelerin %28&#8217;i WordPress ile başlıyor. Fakat masaüstü temalar ile başlıyorlar. Mobil dostu temaların kullanılması konusunda ne yapabiliriz?<br />\nMW: Ne dersin Brian?<br />\nBK: Filtre seçenekleri arasında duyarlı seçeneği var?<br />\nMW: O seçeneğin zorunlu olması lazım işte!<br />\n(Alkış ve gülüşmeler)</p></blockquote>\n<p>15:20 itibarı ile röportaj sonlandı.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20105\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3064-1024x768.jpg\" alt=\"IMG_3064\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3064-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3064-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3064-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Sırada New York Times&#8217;da geliştirici olarak çalışan Andrew Lewis&#8217;in &#8220;Editing Text at The New York Times&#8221; sunumu var. Yayımcılık açısından bir metin düzenleyicide olması gerekenler hakkında sunumunu yapıyor. Bu alandaki gelişmeler ve seçenekler hakkında New York Times özelinde kendi deneyimlerini aktarıyor.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20106\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3066-1024x768.jpg\" alt=\"IMG_3066\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3066-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3066-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3066-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Kısa bir aranın ardından WordPress&#8217;in geleceği olarak ön görülen Calypso projesi ile ilgili &#8220;A look into Calypso&#8221; sunumuyla Matias Ventura&#8217;yı dinliyoruz. 8 aydır geliştirilmekte olan Calypso ile ilgili Matt Mullenweg&#8217;den bir alıntı;</p>\n<blockquote><p>Bir çok insan, bu projeyi kendimize saklamamız gerektiğini düşünüyordu ama şu hayatımda bir şey öğrendiysem o da ne kadar çok verirsen o kadar çok geri aldığındır.</p></blockquote>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20107\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3068-1024x768.jpg\" alt=\"IMG_3068\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3068-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3068-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3068-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Günün kapanışını &#8220;Beyond SEO: copywriting for professionals&#8221; sunumunu yapan karı-koca Marieke van de Rakt ve Joost de Valk ile yapıyorum. Profesyoneller için SEO ve telif hakları konularından bahsediyorlar. Arama motorlarının (özellikle Google) hayatımızda nasıl bir yer edindiği, indeksleme konusunda gelinen noktadan bahsediyorlar. Sunumun başında dört çocuklarını en büyük başarıları olarak ekrana yansıtmaları da tüm salonu kahkahalara boğdu.</p>\n<p>&nbsp;</p>\n<p>Facebook üzerinden canlı yayın yapmak için Marius&#8217;la buluşmak üzere yola çıkıyorum. 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Üç ayrı salonda devam edecek sunumlara canlı yayın bağlantıları üzerinden ulaşıp sizler de takip edebilirsiniz. 1. Salon canlı yayın bağlantısı 2. Salon canlı yayın bağlantısı 3. Salon canlı yayın bağlantısı Yine WordCamp Europe sayfasından her bir salonun programına ulaşabilir, bizimle beraber etkinliği takip edebilirsiniz. &#160; Gary Pendergast açık bir [&#8230;]\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Emre Erkan\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:40:\"http://purl.org/rss/1.0/modules/content/\";a:1:{s:7:\"encoded\";a:1:{i:0;a:5:{s:4:\"data\";s:6278:\"<p><img class=\"aligncenter wp-image-20094\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/wceu_acilis.jpg\" alt=\"Açılış\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/wceu_acilis.jpg 960w, https://www.wp-tr.org/wp-content/uploads/2016/06/wceu_acilis-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/wceu_acilis-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>WordCamp Avrupa açılış konuşmalarının ardından başladı. Üç ayrı salonda devam edecek sunumlara canlı yayın bağlantıları üzerinden ulaşıp sizler de takip edebilirsiniz.</p>\n<p><a href=\"https://2016.europe.wordcamp.org/schedule/track-1-livestream/\">1. Salon canlı yayın bağlantısı</a></p>\n<p><a href=\"https://2016.europe.wordcamp.org/schedule/track-2-livestream/\">2. Salon canlı yayın bağlantısı</a></p>\n<p><a href=\"https://2016.europe.wordcamp.org/schedule/track-3-livestream/\">3. Salon canlı yayın bağlantısı</a></p>\n<p>Yine <a href=\"https://2016.europe.wordcamp.org/\">WordCamp Europe</a> sayfasından her bir salonun programına ulaşabilir, bizimle beraber etkinliği takip edebilirsiniz.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20096\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/13528109_1325088167519312_2235230475491202373_o.jpg\" alt=\"Gary Pendergast\" width=\"671\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/13528109_1325088167519312_2235230475491202373_o.jpg 2048w, https://www.wp-tr.org/wp-content/uploads/2016/06/13528109_1325088167519312_2235230475491202373_o-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/13528109_1325088167519312_2235230475491202373_o-768x576.jpg 768w, https://www.wp-tr.org/wp-content/uploads/2016/06/13528109_1325088167519312_2235230475491202373_o-1024x768.jpg 1024w\" sizes=\"(max-width: 671px) 100vw, 671px\" /></p>\n<p>Gary Pendergast açık bir platform olarak WordPress&#8217;in nasıl kullanbileceğinden bahsetti. Sosyal etkileşim, güvenlik ve paylaşım açılarından ele alındığında WordPress&#8217;in bir platform olarak nasıl konumlanabileceğini ve gelecekte bizleri nelerin beklediğini eğlenceli bir dille bizlere aktardı.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20097\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3046.jpg\" alt=\"IMG_3046\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3046.jpg 3264w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3046-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3046-768x576.jpg 768w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3046-1024x768.jpg 1024w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Benzer şekilde <span class=\"wcpt-session-speakers\">John Blackbourn&#8217;da &#8220;Moving forward with a mature platform&#8221; sunumunda WordPress&#8217;in farklı yapılarını ele alarak, bir platform olarak nasıl daha iyi bir yolda ilerleyebileceğimiz ile ilgili kendi görüşlerini aktardı.</span></p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20098\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3047.jpg\" alt=\"IMG_3047\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3047.jpg 3264w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3047-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3047-768x576.jpg 768w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3047-1024x768.jpg 1024w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Sırada bir ofise sahip olmayan firmaların kurucularının katıldığı bir panel vardı. Panelde uzaktan çalışmanın çalışanlar ve firma açısından nasıl işlediği, çalışanların sadakati için neler yaptıkları vb konulardan bahsedildi.</p>\n<p>&nbsp;</p>\n<p>Ne yazık ki Leopold Müzesindeki salon dolduğundan bir sunuma giremedim. Devamında ise Tema ve eklentiler arasındaki uyum sunumunu yakaladım.</p>\n<p><img class=\"aligncenter wp-image-20099\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3048-1024x768.jpg\" alt=\"IMG_3048\" width=\"670\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3048-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3048-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3048-768x576.jpg 768w\" sizes=\"(max-width: 670px) 100vw, 670px\" /></p>\n<p>Arkalardan da olsa kendime yer bulabildim ve Ulrich Pogson&#8217;ın &#8220;Themes &amp; Plugins in harmony&#8221; sunumuna girdim. Tema ve eklentilerde ön takı kullanımı (prefix) isim alanları kullanımı (namespace) gibi geliştiricilerin dikkat etmesi gereken konular hakkında güzel bir sunum yaptı.</p>\n<p>&nbsp;</p>\n<p><img class=\"aligncenter wp-image-20100\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3051-1024x768.jpg\" alt=\"IMG_3051\" width=\"671\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3051-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3051-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3051-768x576.jpg 768w\" sizes=\"(max-width: 671px) 100vw, 671px\" /></p>\n<p>Matt Geri sahneye &#8220;The ultimate WordPress development environment&#8221; sunumunu yapmak için çıktı. Aktif bir geliştirici olarak WordPress geliştirme konusunda oldukça doyurucu bir sunumla beş farklı açıdan yaklaşarak geliştirme ortamının nasıl olması gerektiğini anlattı. Sunumun detaylarına <a href=\"https://mattgeri.com/wceu/\">kendi sitesi üzerindeki sayfadan</a> ulaşabilirsiniz.</p>\n<p>Ve yemek molası!</p>\n<p><img class=\"aligncenter wp-image-20101\" src=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3055-e1466772763484-1024x768.jpg\" alt=\"IMG_3055\" width=\"671\" height=\"503\" srcset=\"https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3055-e1466772763484-1024x768.jpg 1024w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3055-e1466772763484-200x150.jpg 200w, https://www.wp-tr.org/wp-content/uploads/2016/06/IMG_3055-e1466772763484-768x576.jpg 768w\" sizes=\"(max-width: 671px) 100vw, 671px\" /></p><img src=\"http://feeds.feedburner.com/~r/wp-turkiye/~4/DuQm01x9tik\" height=\"1\" width=\"1\" alt=\"\"/>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:30:\"com-wordpress:feed-additions:1\";a:1:{s:7:\"post-id\";a:1:{i:0;a:5:{s:4:\"data\";s:5:\"20093\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:42:\"http://rssnamespace.org/feedburner/ext/1.0\";a:1:{s:8:\"origLink\";a:1:{i:0;a:5:{s:4:\"data\";s:50:\"https://www.wp-tr.org/wordcamp-avrupa-birinci-gun/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:9;a:6:{s:4:\"data\";s:73:\"\n		\n		\n					\n		\n		\n		\n				\n		\n\n					\n										\n					\n					\n			\n		\n		\n			\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:7:{s:0:\"\";a:7:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:18:\"Yolculuk başladı\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:57:\"http://feedproxy.google.com/~r/wp-turkiye/~3/cZAbXzoTMDc/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"comments\";a:1:{i:0;a:5:{s:4:\"data\";s:47:\"https://www.wp-tr.org/yolculuk-basladi/#respond\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 23 Jun 2016 12:03:13 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:8:\"category\";a:1:{i:0;a:5:{s:4:\"data\";s:20:\"WordCamp Avrupa 2016\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:30:\"https://www.wp-tr.org/?p=20089\";s:7:\"attribs\";a:1:{s:0:\"\";a:1:{s:11:\"isPermaLink\";s:5:\"false\";}}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:497:\"Merhaba! Ben Emre Erkan. 2005 yılından beri aktif olarak WordPress kullanıyor ve 2008 yılından beri WordPress Türkiye ekibini yönetiyorum. Türkçe paketin hazırlanması, topluluk yönetimi, etkinliklerin düzenlenmesi, WordPress.org ile iletişim gibi bir çok alanda gönüllü olarak çalışıyorum. WordCamp Avrupa 2016 yarın başlıyor. Üç gün sürecek etkinliği WordPress Türkiye takipçilerine aktarmak için Turhost sponsorluğunda Viyana&#8217;da olacağım. 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Türkçe paketin hazırlanması, topluluk yönetimi, etkinliklerin düzenlenmesi, WordPress.org ile iletişim gibi bir çok alanda gönüllü olarak çalışıyorum.</p>\n<p>WordCamp Avrupa 2016 yarın başlıyor. Üç gün sürecek etkinliği WordPress Türkiye takipçilerine aktarmak için <a href=\"http://www.turhost.com/\">Turhost</a> sponsorluğunda Viyana&#8217;da olacağım. Blog yazıları, Facebook üzerinden canlı yayınlar ve sosyal medya paylaşımları ile elimden geldiğince etkinliği sizlere aktarmaya çalışacağım.</p>\n<p>Viyana&#8217;da olacağım 5 gün boyunca her gün sponsorlarımızın sağladığı hediyeleri de sizlerle buluşturacağım. 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The only great instance that I have ever known of the enjoyment of wealth was, that of Jamaica Dawkins...&lt;/span&gt;&lt;/p&gt;&lt;/blockquote&gt;&lt;/figure&gt;\n&lt;!-- /wp:pullquote --&gt;</code></pre>\n\n\n\n<p>This should make it easy for developers to copy the code of their custom block patterns.</p>\n\n\n\n<h2>Testimonials Pattern</h2>\n\n\n\n<img />New pattern for testimonials.\n\n\n\n<p class=\"has-drop-cap\">The team added to its growing collection of block patterns with the addition of the <a href=\"https://github.com/WordPress/gutenberg/pull/20894\">Testimonials pattern</a>. The new pattern brings the library to eight in total. It is unclear which patterns will launch when the feature lands in WordPress core. It is still under heavy development and is experimental.</p>\n\n\n\n<p>The Testimonials pattern is one of the more complex patterns the team has introduced. It is a mix of groups, columns, images, and paragraphs. 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The only item left on my list is for the team to introduce a categorization system for patterns.</p>\n\n\n\n<p>The search box switches from searching for blocks to patterns once clicking on the patterns tab. The one issue is the search label and placeholder reads &ldquo;Search for a block&rdquo; in both instances. Instead, it should read &ldquo;Search for a pattern&rdquo; when searching patterns.</p>\n\n\n\n<p>With my wish list nearly fulfilled for block patterns, I have one more item to add. I would like to see the team introduce slash commands to insert patterns. Typing <code>/testimonials</code> should provide users the option to insert the new Testimonials pattern without clicking the inserter button.</p>\n\n\n\n<h2>Developers: Block Patterns API Changes</h2>\n\n\n\n<p class=\"has-drop-cap\">The Block Patterns API methods of <a href=\"https://github.com/WordPress/gutenberg/pull/21970\">registering and unregistering patterns</a> have changed. In previous versions, developers used the <code>register_pattern()</code> and <code>unregister_pattern()</code> functions. These have been deprecated. Beginning with 8.1.0, developers should update their code to use the <code>register_block_pattern()</code> and <code>unregister_block_pattern()</code> functions.</p>\n\n\n\n<p>This API change is welcome. It is needed for clarity. However, this sort of API change, even on an experimental feature, is one of the many things that <a href=\"https://wptavern.com/where-gutenberg-went-wrong-theme-developer-edition\">frustrates developers</a> who are attempting to keep up with the project. It is especially frustrating when the discussion was originally opened when the feature was <a href=\"https://github.com/WordPress/gutenberg/pull/21074\">first merged</a>. Naming things is hard. It is one of the hardest things to do in programming, but good naming schemes can also be the difference between great software and poor software. There should be more careful thought and thorough explanations when these issues pop up in tickets.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 15 May 2020 20:04:15 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:2;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:66:\"WPTavern: Google Patches Critical Vulnerability in Site Kit Plugin\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99654\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:177:\"https://wptavern.com/google-patches-critical-vulnerability-in-site-kit-plugin?utm_source=rss&utm_medium=rss&utm_campaign=google-patches-critical-vulnerability-in-site-kit-plugin\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2865:\"<p>In late April Wordfence discovered a critical vulnerability in <a href=\"https://wordpress.org/plugins/google-site-kit/\">Google&rsquo;s Site Kit plugin for WordPress</a> that would make it possible for any user on the site to gain full access to the Google Search Console without verifying ownership. Google patched the vulnerability and released the fix in version 1.8.0 on May 7, 2020.</p>\n\n\n\n<p>Wordfence <a href=\"https://www.wordfence.com/blog/2020/05/vulnerability-in-google-wordpress-plugin-grants-attacker-search-console-access/\">published</a> a timeline of the vulnerability, describing it as a proxySetupURL disclosure: </p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>In order to establish the first connection with Site Kit and Google Search Console, the plugin generates a proxySetupURL that is used to redirect a site&rsquo;s administrator to Google OAuth and run the site owner verification process through a proxy. Due to the lack of capability checks on the admin_enqueue_scripts action, the proxySetupURL was displayed as part of the HTML source code of admin pages to any authenticated user accessing the /wp-admin dashboard.</p></blockquote>\n\n\n\n<p>The other aspect of the vulnerability is related to the site ownership verification request, which used a registered admin action that was missing capability checks. As a result, any authenticated WordPress user was capable of initiating the request. </p>\n\n\n\n<p>Wordfence identified several ways a malicious attacker might use this vulnerability to the detriment of the site&rsquo;s ranking and reputation, including manipulating search engine results, requesting removal of a competitor&rsquo;s URLs from the search engine, modifying sitemaps, viewing performance data, and more.</p>\n\n\n\n<p>The security fixes are not detailed in the plugin&rsquo;s <a href=\"https://github.com/google/site-kit-wp/releases/tag/1.8.0\">changelog on GitHub</a>. It does, however, include a note at the top that states, &ldquo;This release includes security fixes. An update is strongly recommended.&rdquo; Google has not published a post to notify users on the <a href=\"https://sitekit.withgoogle.com/news/\">news</a> section of the plugin&rsquo;s official website. Without Wordfence&rsquo;s public disclosure, users may not know about the importance of the update.</p>\n\n\n\n<p><a href=\"https://wordpress.org/plugins/google-site-kit/\">Google&rsquo;s Site Kit plugin</a> has more than 400,000 active installs, according to WordPress.org. Details of the 1.8.0 update are not available to users in the admin, since the plugin&rsquo;s changelog is hosted on GitHub. There is no way for users to know that the update includes security fixes without clicking through to research. Due to the great deal of sensitive information to which attackers could gain access, users are advised to update the plugin as soon as possible. </p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 14 May 2020 22:39:24 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:3;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:45:\"BuddyPress: BuddyPress 6.0.0 “iovine’s”\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:32:\"https://buddypress.org/?p=311679\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:48:\"https://buddypress.org/2020/05/buddypress-6-0-0/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:9955:\"<p class=\"has-text-align-center\">This major release introduces the first two <strong>BuddyPress Blocks</strong>!!</p>\n\n\n\n<div class=\"wp-block-button aligncenter\"><a class=\"wp-block-button__link has-background no-border-radius\" href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0.zip\">Get BuddyPress 6.0.0</a></div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p>We are very excited to announce the immediate availability of <strong>BuddyPress 6.0.0</strong> code-named &#8220;<strong>iovine&#8217;s</strong>&#8220;. You can get it clicking on the above button, downloading it from the <a href=\"https://wordpress.org/plugins/buddypress/\">WordPress.org plugin directory</a> or checking it out from our <a href=\"https://buddypress.trac.wordpress.org/browser/branches/6.0\">Subversion repository</a>.</p>\n\n\n\n<p><em>If you&#8217;re upgrading from a previous version of BuddyPress, it&#8217;s always a good idea to back-up your WordPress database and files ahead of time.  </em></p>\n\n\n\n<p>You can review all of the changes in this 6.0.0 release in the <a href=\"https://codex.buddypress.org/releases/version-6-0-0/\">release notes</a>. Below are a few of the key features we know you are going to love!</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">BP Blocks</h2>\n\n\n\n<div class=\"wp-block-image\"><img src=\"https://buddypress.org/wp-content/uploads/1/2020/05/bp-blocks.gif\" alt=\"\" class=\"wp-image-311685\" /></div>\n\n\n\n<p>BuddyPress 6.0.0 comes with two awesome new blocks for your WordPress Editor: Members and Groups. Made available from the BuddyPress blocks category of your WordPress Block menu, these lovely blocks let you insert a rich content block featuring a specific Member or Group from your community site inside any WordPress Post or Page.</p>\n\n\n\n<p>If you&#8217;re an Advanced BuddyPresser and wish to fine-tune the BuddyPress blocks for your community site, learn more in&nbsp;<a href=\"https://bpdevel.wordpress.com/2020/03/30/welcome-to-the-first-buddypress-blocks/#advanced-customizations\">this section of our development note</a>&nbsp;about these new blocks.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">The BP REST API is now complete!</h2>\n\n\n\n<div><span class=\"dashicons dashicons-rest-api\"></span></div>\n\n\n\n<p>In 5.0.0, we introduced the first REST API endpoints and provided&nbsp;<a href=\"https://developer.buddypress.org/bp-rest-api/\">reference documentation</a>&nbsp;for them. In 6.0.0, we are adding the 6 remaining endpoints you were waiting for: Blogs, Blog avatar, Friends, Group Cover Image, Member Cover Image, and User Signups. You can now build full-featured applications using the BuddyPress REST API!</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">BP Nouveau has been improved</h2>\n\n\n\n<div class=\"wp-block-image\"><img src=\"https://buddypress.org/wp-content/uploads/1/2020/05/bp-nouveau-wide-aligns.png\" alt=\"\" class=\"wp-image-311692\" /></div>\n\n\n\n<p>Does your theme support wide layouts? Awesome! The BP Nouveau template-pack now supports wide (and really, really wide) content areas! This is the first of the many improvements we are bringing to our default set of styling components. It never looked so beautiful in your theme.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">Under the hood</h2>\n\n\n\n<div><span class=\"dashicons dashicons-admin-generic\"></span></div>\n\n\n\n<p>6.0.0 includes more than 80 changes to improve your BuddyPress experience as users, as contributors to our code and as contributors to our translations. The biggest change moves local avatar management to the Members component. Read more about it in&nbsp;<a href=\"https://bpdevel.wordpress.com/2020/03/01/the-profile-photo-cover-image-features-belong-to-members/\">this development note</a>.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">We want to hear your voice</h2>\n\n\n\n<div><span class=\"dashicons dashicons-microphone\"></span></div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<div class=\"wp-block-buttons aligncenter\">\n<div class=\"wp-block-button\"><a class=\"wp-block-button__link has-text-color has-background no-border-radius\" href=\"https://mercime.survey.fm/2020-buddypress-survey\"><strong>Take the&nbsp;2020 BuddyPress Survey.</strong></a></div>\n</div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p>Knowing how you use BuddyPress and getting your point of view about future BuddyPress development is very important to us. Please, take some time to help us decide what&#8217;s best for the BuddyPress project.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">Many thanks to our 42 contributors to 6.0.0</h2>\n\n\n\n<div><span class=\"dashicons dashicons-buddicons-buddypress-logo\"></span></div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p>This BuddyPress release is only possible thanks to the contributions of the community. Special thanks to the following folks who contributed code, translations, and testing to the release: <a href=\"https://profiles.wordpress.org/oztaser\">Adil Oztaser (oztaser)</a>, <a href=\"https://profiles.wordpress.org/wpamitkumar\">Amit Dudhat (wpamitkumar)</a>, <a href=\"https://profiles.wordpress.org/dontdream\">Andrea Tarantini (dontdream)</a>, <a href=\"https://profiles.wordpress.org/ankitmaru\">Ankit Panchal (ankitmaru)</a>, <a href=\"https://profiles.wordpress.org/passoniate\">Arslan Ahmed (passoniate)</a>, <a href=\"https://profiles.wordpress.org/boonebgorges/\">Boone B Gorges (boonebgorges)</a>, <a href=\"https://profiles.wordpress.org/sbrajesh/\">Brajesh Singh (sbrajesh)</a>, <a href=\"https://profiles.wordpress.org/bhargavbhandari90\">Bunty (bhargavbhandari90)</a>, <a href=\"https://profiles.wordpress.org/dancaragea/\">Dan Caragea (dancaragea)</a>, <a href=\"https://profiles.wordpress.org/dcavins/\">David Cavins (dcavins)</a>, <a href=\"https://profiles.wordpress.org/ocean90\">Dominik Schilling (ocean90)</a>, <a href=\"https://profiles.wordpress.org/etatus\">etatus</a>, <a href=\"https://profiles.wordpress.org/fayazgabol\">Fayaz Gabol (fayazgabol)</a>, <a href=\"https://profiles.wordpress.org/hnla\">Hugo Ashmore (hnla)</a>, <a href=\"https://profiles.wordpress.org/audrasjb\">Jb Audras (audrasjb)</a>, <a href=\"https://profiles.wordpress.org/jenfraggle/\">Jennifer Burnett (jenfraggle)</a>, <a href=\"https://profiles.wordpress.org/johnjamesjacoby/\">John James Jacoby (johnjamesjacoby)</a>, <a href=\"https://profiles.wordpress.org/greenshady\">Justin Tadlock (greenshady)</a>, <a href=\"https://profiles.wordpress.org/kashifgabol\">Kashif Gabol(kashifgabol)</a>, <a href=\"https://profiles.wordpress.org/laudag\">laudag</a>, <a href=\"https://profiles.wordpress.org/marbaque/\">Mario Badilla (marbaque)</a>, <a href=\"https://profiles.wordpress.org/imath/\">Mathieu Viet (imath)</a>, <a href=\"https://profiles.wordpress.org/mattjones2207\">mattjones2207</a>, <a href=\"https://profiles.wordpress.org/mercime\">mercime</a>, <a href=\"https://profiles.wordpress.org/mo3aser\">mo3aser</a>, <a href=\"https://profiles.wordpress.org/modemlooper\">modemlooper</a>, <a href=\"https://profiles.wordpress.org/man4toman\">Morteza Geransayeh (man4toman)</a>, <a href=\"https://profiles.wordpress.org/mukesh27\">Mukesh Panchal (mukesh27)</a>, <a href=\"https://profiles.wordpress.org/DJPaul/\">Paul Gibbs (DJPaul)</a>, <a href=\"https://profiles.wordpress.org/pooja1210\">Pooja N Muchandikar (pooja1210)</a>, <a href=\"https://profiles.wordpress.org/r-a-y/\">r-a-y</a>, <a href=\"https://profiles.wordpress.org/espellcaste/\">Renato Alves (espellcaste)</a>, <a href=\"https://profiles.wordpress.org/santiazpi2\">santiazpi2</a>, <a href=\"https://profiles.wordpress.org/shanebp\">shanebp</a>, <a href=\"https://profiles.wordpress.org/sharaz\">Sharaz Shahid (sharaz)</a>, <a href=\"https://github.com/sjregan\">sjregan</a>, <a href=\"https://profiles.wordpress.org/netweb/\">Stephen Edgar (netweb)</a>, <a href=\"https://profiles.wordpress.org/karmatosed\">Tammie Lister (karmatosed)</a>, <a href=\"https://profiles.wordpress.org/tobifjellner\">Tor-Bjorn Fjellner (tobifjellner)</a>, <a href=\"https://profiles.wordpress.org/itowhid06\">Towhidul Islam (itowhid06)</a>, <a href=\"https://profiles.wordpress.org/twmcmahan\">twmcmahan</a>, <a href=\"https://profiles.wordpress.org/zishanj\">Zishan (zishanj)</a>.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<div class=\"wp-block-media-text alignwide is-stacked-on-mobile is-vertically-aligned-center\"><img src=\"https://buddypress.org/wp-content/uploads/1/2020/05/iovines.jpg\" alt=\"\" class=\"wp-image-311706\" /><div class=\"wp-block-media-text__content\">\n<h2 class=\"has-text-align-center\">BuddyPress <a href=\"https://iovines.com/\"><em>iovine&#8217;s</em></a></h2>\n\n\n\n<p>If you come to Paris (France), you&#8217;ll probably want to visit the Louvre Museum. The greatest Pizza restaurant around is Nicola Iovine&#8217;s place. You&#8217;ll fall in love with how he cares to respect culinary traditions, share authentic flavors, select great quality products imported from Italy and use the real neapolitan pizza dough.</p>\n\n\n\n<p>Simply delicious, just like BuddyPress 6.0.0 <img src=\"https://s.w.org/images/core/emoji/12.0.0-1/72x72/1f609.png\" alt=\"?\" class=\"wp-smiley\" /> </p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p class=\"has-small-font-size\"><em>Photo credits: <a href=\"https://iovines.com/\">iovine&#8217;s</a></em></p>\n</div></div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2 class=\"has-text-align-center\">Feedback is always welcome &lt;3</h2>\n\n\n\n<div><span class=\"dashicons dashicons-megaphone\"></span></div>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p>Receiving your feedback and suggestions for future versions of BuddyPress genuinely motivates and encourages our contributors. Please share&nbsp;your&nbsp;feedback about this version of BuddyPress in the comments area of this post. And of course, if you&#8217;ve found a bug: please tell us about it into our <a href=\"https://buddypress.org/support/\">Support forums</a>.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 14 May 2020 22:30:09 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:12:\"Mathieu Viet\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:4;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:65:\"WPTavern: Envato Launches Template Kits Marketplace for Elementor\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99632\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:175:\"https://wptavern.com/envato-launches-template-kits-marketplace-for-elementor?utm_source=rss&utm_medium=rss&utm_campaign=envato-launches-template-kits-marketplace-for-elementor\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:6906:\"<p class=\"has-drop-cap\">Watch out <a href=\"https://wptavern.com/block-patterns-will-change-everything\">block patterns</a>. There is an old player in town making the hard sell before you have even rolled out of bed. Envato just <a href=\"https://envato.com/template-kits/\">dropped a massive library of template kits</a> for Elementor in your front yard.</p>\n\n\n\n<p>Not to worry, the company plans to open things up for the block editor in the future. The <a href=\"http://elementor.com/\">Elementor page builder</a> just makes the most sense right now. It was the first to market. It is mature and has a backing of <a href=\"https://twitter.com/elemntor/status/1260168009378934785\">5 million users</a>, many of whom will be accustomed to commercial upsells, and <a href=\"https://wptavern.com/elementor-raises-15-million-plans-to-invest-in-the-team-product-and-community\">$15 million in recent funding</a>. Financially, it is the smart play. The company can also test the waters of this new category of products before opening it to other page builders and the block editor in a proven market.</p>\n\n\n\n<p>Envato, the company behind ThemeForest and other marketplaces for creators, <a href=\"https://envato.com/blog/template-kits-wordpress-envato/\">launched over 200 template kits today</a> to its large audience of end-users and site builders. The kits cover a wide range of niches. Everything from book authors to medical practices to restaurants is covered.</p>\n\n\n\n<p>&ldquo;Launching template kits is our latest response to the growing demand for page builders and customers looking for design inspiration that is simple and easy to apply to their website,&rdquo; said Cameron Gough, General Manager of Envato&rsquo;s Content team.</p>\n\n\n\n<p>While this is not an official partnership between Envato and Elementor, at least not on paper, it further broadens the appeal of the Elementor page builder. It is sure to spur massive growth beyond its current 5 million users. If there is one thing Envato knows how to do and do well, it is selling products. When we questioned <a href=\"https://wptavern.com/will-page-builders-remain-competitive-in-the-block-era\">whether page builders would be able to compete</a> in the long term with the block editor, the largest third-party theme marketplace is betting at least this one particular page builder can.</p>\n\n\n\n<p>The marketplace is completely open. &ldquo;We&rsquo;re encouraging new and existing authors in the Envato community to create their own template kits and upload them,&rdquo; said Gough. &ldquo;It&rsquo;s a great way to break into this market, especially at this early point.&rdquo;</p>\n\n\n\n<p>For site designers who have worked with Elementor, now is a great opportunity to submit a kit. You can set your own price &mdash; most kits range between $15-$30. The great thing is that designers are not responsible for building a full WordPress theme from scratch. Instead, they can essentially create multiple templates with a page builder, bundle them via the <a href=\"https://wordpress.org/plugins/template-kit-export/\">Template Kit &ndash; Export</a> plugin, and cash in.</p>\n\n\n\n<p>The interesting aspect here is that people with an eye for design and the skillset to build those designs in Elementor can sell their creations without learning to code.</p>\n\n\n\n<h2>What Are Template Kits?</h2>\n\n\n\n<div>\n\n</div>Template kits walk-through.\n\n\n\n<p>&ldquo;A template kit is a collection of page and block templates or layouts, each with a similar visual style and typically focused on a particular niche,&rdquo; said Gough. &ldquo;See some of the examples in our launch collection like a restaurant, or a gym, or a web/design agency. You could liken it sort of the demo content layer that you can find in some premium themes.&rdquo;</p>\n\n\n\n<p>Currently, end-users must have a theme installed that integrates with the Elementor page builder for these template kits to work. After purchasing and downloading a kit, users can simply upload templates to their sites via the <a href=\"https://wordpress.org/plugins/template-kit-import/\">Template Kit &ndash; Import</a> plugin.</p>\n\n\n\n<p>Kits are merely a starting point. Users will need to fill in their custom content. They also have the power to change the design through Elementor&rsquo;s built-in tools.</p>\n\n\n\n<p>Envato launched the <a href=\"https://themeforest.net/category/template-kits/elementor\">template kits marketplace</a> on its ThemeForest website. The current 200+ kits are broken down into 22 categories, the most popular of which are Business Services, Food and Drink, and Technology Apps.</p>\n\n\n\n<ul><li class=\"blocks-gallery-item\"><img /></li><li class=\"blocks-gallery-item\"><img /></li><li class=\"blocks-gallery-item\"><img /></li><li class=\"blocks-gallery-item\"><img /></li><li class=\"blocks-gallery-item\"><img /></li></ul>Example template kit screenshots.\n\n\n\n<p>Sales are already starting to roll in on launch day. There are no clear favorites at the moment with the top sellers hitting only two sales thus far. This should change in the coming days and weeks. The highest-priced kits tend to contain dozens of templates. Some kits, like <a href=\"https://themeforest.net/item/spring-watercolor-and-floral-template-kit/25853973\">Spring Watercolor and Floral</a>, contain over 100 in the collection.</p>\n\n\n\n<p>&ldquo;We know many WordPress professionals that want a pre-packaged, fully functional website template may continue to favor our existing collection of WordPress themes,&rdquo; said Gough. &ldquo;But we increasingly see customers wanting to develop websites from a page builder foundation rather than a full WordPress theme. For these customers, template kits provide a leg up on design, and it&rsquo;s important we continue to support those changing needs.&rdquo;</p>\n\n\n\n<p>For the launch, there is at least one free template kit called <a href=\"https://themeforest.net/item/saasy-saas-app-landing-page-template-kit/26027930\">SaaSy</a>. It is a SaaS and app landing page kit that includes 10 page templates and 26 block templates. It will be available for free until May 31.</p>\n\n\n\n<img />SaaSy Template Kit &ndash; <a href=\"https://themeforest.net/item/saasy-saas-app-landing-page-template-kit/full_screen_preview/26027930\">Live Preview</a>\n\n\n\n<p>&ldquo;We know that the WordPress world continues to evolve and respond exceptionally well to the changing needs of the wider web design industry, and you only have to look at Gutenberg as one example of how the platform is evolving to meet the increasing demand for easier tools that provide a leg up on website design,&rdquo; said Gough.</p>\n\n\n\n<p>&ldquo;Couple this with the strength of page builders such as Elementor and others, plus a vibrant and active community of developers, hosting providers, and more, we think there&rsquo;s never been a better time to provide a new and easier way to bring WordPress websites to life.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 14 May 2020 20:03:10 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:5;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:114:\"WPTavern: WordPress Contributor Andy Fragen Shares His Experience as a Trauma Surgeon During the COVID-19 Pandemic\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99619\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:273:\"https://wptavern.com/wordpress-contributor-andy-fragen-shares-his-experience-as-a-trauma-surgeon-during-the-covid-19-pandemic?utm_source=rss&utm_medium=rss&utm_campaign=wordpress-contributor-andy-fragen-shares-his-experience-as-a-trauma-surgeon-during-the-covid-19-pandemic\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3546:\"<img />\n\n\n\n<p>Last weekend I had the opportunity to interview <a href=\"https://thefragens.com/\">Andy Fragen</a>, a longtime member of the WordPress community and core contributor. He is also the author of the <a href=\"https://github.com/afragen/github-updater\">GitHub Updater</a> plugin, which allows developers to enable automatic updates to their GitHub, Bitbucket, GitLab, or Gitea hosted WordPress plugins, themes, and language packs. In the video below, Fragen gives us a window into his world on the frontlines as an acute care surgeon.</p>\n\n\n\n<p>After working his shifts at the hospital, Fragen returns home and voluntarily keeps himself in semi-isolation from his wife and kids. He spends his time <a href=\"https://thefragens.com/plugins/\">working on his plugins</a> and contributing to WordPress. In addition to improving GitHub Updater, he also recently became a maintainer for the core Site Health component and the WordPress Beta Tester plugin.</p>\n\n\n\n<p>&ldquo;I look at computer programming and stuff like that as puzzle solving,&rdquo; Fragen said. &ldquo;It&rsquo;s an interesting way to occupy time and figure out something to do. We have a little aphorism in surgery: the enemy of good is better. I don&rsquo;t necessarily stick to that in plugin development, because otherwise we&rsquo;d be at a standstill. Things would never get better and never improve.&rdquo;</p>\n\n\n\n<p>During normal times when there isn&rsquo;t a pandemic going on, Fragen enjoys attending local WordCamps in LA, Orange County, Riverside, San Diego, and Phoenix. When he first started getting involved with WordPress he decided if he was ever going to meet any of the people who make the software, he would have to get involved in some community events. He started sponsoring WordCamps so he could have the opportunity to meet the speakers and contributors, and then he was hooked. </p>\n\n\n\n<p>When he&rsquo;s not stitching people back together, Fragen can be sometimes be found leading the the core Site Health meeting. He tries to pop into the core development meeting when his schedule permits. </p>\n\n\n\n<p>Durning our interview Fragen offered some good tips on navigating the many claims and conspiracy theories that are swirling around with the pandemic. The rampant misinformation campaigns have so far not affected his outlook as a healthcare worker.</p>\n\n\n\n<p>&ldquo;For the most part, when we&rsquo;re working, we&rsquo;re working, and we don&rsquo;t necessarily pay attention to all the extraneous things that are going on around,&rdquo; he said. &ldquo;You&rsquo;re in the moment and doing what you need to do to get the work done and take care of the patient.&rdquo;</p>\n\n\n\n<p>It has been months since he has been able to hug his wife and kids, but Fragen is maintaining a sense of normal by continuing his hobbies in isolation. Despite the increased requirements for PPE and vigilance at work, he said his training has prepared him for this time.  </p>\n\n\n\n<p>&ldquo;It&rsquo;s amazing what you can get used to,&rdquo; Fragen said. &ldquo;A lot of these things affect people in different ways. For better or for worse, some of these things never bothered me. The training is hard enough. Because of that, you learn to adapt a little bit better, I guess. When there are things happening, as I like to say, &lsquo;If I&rsquo;m having a bad day, someone else is having a worse one.&rsquo; You are there to take care of them and to fix them as best they can be fixed, if they can be fixed.&rdquo;</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n\n</div>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 14 May 2020 05:11:19 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:6;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:64:\"Post Status: On static WordPress, with Miriam Schwab of Strattic\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"https://poststatus.com/?p=78861\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:40:\"https://poststatus.com/static-wordpress/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1112:\"<p>Miriam Schwab is co-founder and CEO of <a href=\"https://www.strattic.com/\">Strattic</a>, a business making a big bet on the future of WordPress — and in particular for using it to create static websites.</p>\n\n\n\n<p>They recently <a href=\"https://techcrunch.com/2020/02/26/strattic-raises-6-5m-to-bring-static-wordpress-to-the-masses/\">raised </a>$6.5 million dollars in an oversubscribed round. Strattic aims to enable the power and flexibility of a dynamic WordPress website like we all know, with the security and speed of a completely static website.</p>\n\n\n\n<p>In this interview, Cory Miller talks to Miriam about her journey to this moment, the Strattic product, raising money, and more.</p>\n\n\n\n\n\n\n\n<h3>Partner: <a href=\"https://poststatus.com/yoast\">Yoast</a></h3>\n\n\n\n<p>This episode is brought to you by Yoast, the best WordPress SEO solution, hands down. You can upgrade to Yoast SEO premium, or take advantage of their great bundles that include outstanding training resources so you can fully take advantage of all the awesome tools <a href=\"https://poststatus.com/yoast\">Yoast SEO</a> provides.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 13 May 2020 23:16:43 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:15:\"Brian Krogsgard\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:7;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:61:\"WPTavern: Where Gutenberg Went Wrong: Theme Developer Edition\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99568\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:165:\"https://wptavern.com/where-gutenberg-went-wrong-theme-developer-edition?utm_source=rss&utm_medium=rss&utm_campaign=where-gutenberg-went-wrong-theme-developer-edition\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:9283:\"<img />Themes with block editor styles on WordPress.org.\n\n\n\n<p class=\"has-drop-cap\">With full-site editing just around the bend, it is a fair question to ask whether the WordPress ecosystem is prepared for such a transition, particularly on the theme development side of things.</p>\n\n\n\n<p>It is no secret that theme developers have struggled to keep up with the barrage of changes between Gutenberg plugin updates and, ultimately, major WordPress versions. It is also a fair question to ask who is steering the ship. Where are the site developers, theme authors, and other designers who spend every day crafting the front end of the web? Where are the forward-thinking solutions that make sure the project maintains backward compatibility?</p>\n\n\n\n<p>There have been some efforts to mend the broken divide between the Gutenberg project and theme developers such as the fortnightly <a href=\"https://wptavern.com/key-takeaways-from-the-first-future-of-themes-meeting\">block-based themes meetings</a>. However, those meetings, by and large, are general updates on things the Gutenberg team has already developed or will ship soon. Those meetings are a good stepping stone toward better communication, but the project needs a project planner with both the vision of the future landscape and a sense of the day-to-day issues that theme authors contend with.</p>\n\n\n\n<p>The reality is that there are only 132 themes out of 7,455 that list <a href=\"https://wordpress.org/themes/tags/block-styles/\">block editor styles</a> as a feature in the official repository. We are a year and a half into the lifespan of the block editor officially merging into WordPress, yet the face of the platform is made up mostly of themes that have shoehorned some basic block styles into mediocre designs. The themes that truly stand out with full block-editor support are few and far between. Many of those are also bidding heavily on Elementor or other page builders.</p>\n\n\n\n<p>Whether you like the block editor is of little consequence when there is no buy-in from theme authors. Every week, I check the theme directory for new themes, hoping to find a hidden gem. Every week, I am disappointed to see new themes dropping in 2020 with no support for the block editor. There is an entire segment of users who might enjoy the editor if only they had something more than <a href=\"https://wordpress.org/themes/twentytwenty/\">Twenty Twenty</a> to play around with &mdash; it is a fine theme but is not everyone&rsquo;s <em>cup of tea</em>.</p>\n\n\n\n<img />ThemeForest&rsquo;s listing of block-styled themes.\n\n\n\n<p>ThemeForest sellers are besting free WordPress.org theme authors 18 to 1 in terms of support with over 2,300 themes listed as <a href=\"https://themeforest.net/attributes/gutenberg-optimized/yes\">Gutenberg-optimized</a>. Granted, themes from the massive marketplace are known to have every feature they can in an attempt to one-up the competition. Also, many of them either have built-in page builders or support third-party solutions.</p>\n\n\n\n<p>Still, for the flagship feature of the platform, end-users should expect something more from the official theme directory.  A third-party marketplace should not be the only game in town.  At the moment, much of the offerings on WordPress.org feel lackluster at best. The handful that go the extra mile, such as the <a href=\"https://wptavern.com/rosa-2-restaurant-theme-provides-a-frustrating-and-satisfying-experience\">Rosa 2</a> and <a href=\"https://wptavern.com/godaddys-go-wordpress-theme-offers-a-page-building-experience-via-the-block-editor\">Go</a> themes, have mature businesses funding the effort.</p>\n\n\n\n<ul><li class=\"blocks-gallery-item\"><img /><a href=\"https://wptavern.com/rosa-2-restaurant-theme-provides-a-frustrating-and-satisfying-experience\">Rosa 2 Theme</a></li><li class=\"blocks-gallery-item\"><img /><a href=\"https://wptavern.com/godaddys-go-wordpress-theme-offers-a-page-building-experience-via-the-block-editor\">Go Theme</a></li></ul>\n\n\n\n<p>There is some broken trust between theme authors and WordPress at the moment. Some shout it loudly (as folks can attest from WP Tavern comments section). Others are more quietly trying to figure all this out.</p>\n\n\n\n<p>Even Carolina Nymark, one of the representatives for the official Themes Team, shared some concern. &ldquo;How do all of you theme authors keep up with the changes to Gutenberg?&rdquo; she <a href=\"https://twitter.com/carolinapoena/status/1255324873137762306\">asked in a tweet</a>. When the team leads are not up to speed, it is not good for the project as a whole.</p>\n\n\n\n<p>&ldquo;I don&rsquo;t,&rdquo; <a href=\"https://twitter.com/andersnoren/status/1256535507426856960\">replied Anders Nor&eacute;n</a>, the primary developer behind Twenty Twenty, to Nymark&rsquo;s question. &ldquo;I wait until something breaks (in the beta releases) and try to fix it then. Trying to support changes in the Gutenberg plugin while maintaining support for the block editor in Core is bad for your health.&rdquo;</p>\n\n\n\n<p>There is a major concern from theme authors about the future. It is hard to get excited about the current possibilities when there is uncertainty over what theme development will look like in 12 months. There is no clear and detailed roadmap about how things will work, and many theme designers feel like they are playing catchup from week to week. Instead, they should be able to more clearly look ahead and push early ideas into play.</p>\n\n\n\n<p>My ultimate fear is that the Themes Team will one day flip the switch and require all themes going into the directory to support the block editor like it had to do with the <a href=\"https://wptavern.com/wordpress-org-now-requires-theme-authors-to-use-the-customizer-to-build-theme-options\">customizer in 2015</a>. If theme authors do not organically make the transition such a day may come. The team will be stuck as the <em>bad guys</em> in the middle.</p>\n\n\n\n<h2>Where Do We Go from Here?</h2>\n\n\n\n<p class=\"has-drop-cap\">It is easy to identify some of the major pain points for theme authors. Changes between updates will inevitably break something with the theme design.</p>\n\n\n\n<p>Breaking HTML changes.</p>\n\n\n\n<p>Breaking CSS changes.</p>\n\n\n\n<p>Missing class names.</p>\n\n\n\n<p>Different methods of handling alignment, depending on the block.</p>\n\n\n\n<p>Dealing with inline styles after years of being taught to avoid them.</p>\n\n\n\n<p>All of these issues are roadblocks for theme authors. And, when things get in the way of theme authors doing their jobs, they trickle down to end-users.</p>\n\n\n\n<p>This is not the WordPress of the last decade. The WordPress that promised to not break things with updates. The WordPress where a one-off theme by a non-professional designer still worked four months later.</p>\n\n\n\n<p>The Gutenberg project is still in its infancy. It can be fun to play with, but it can also be messy. I am as much of an evangelist for the block editor as anyone, but I can recognize when there is a clear and present issue of trust between theme authors and the developers of the project.</p>\n\n\n\n<p>Currently, theme authors who are attempting to cover all of their bases are designing for at least a couple of versions of WordPress, multiple versions of Gutenberg, and the classic editor plugin. It is a dizzying array of testing for one theme. Those with a dozen or more themes&hellip;well, it is not an ideal situation.</p>\n\n\n\n<p>A holistic approach needs to be taken toward theme and site design. Theme authors need to see the details of the roadmap and contribute to it, carving the features they see as relevant into stone for the coming years. They need to know that the buttons block design they sweated over for hours this past week will <a href=\"https://github.com/WordPress/gutenberg/pull/21923\">continue working next week</a>.</p>\n\n\n\n<p>It all starts at the project management level.</p>\n\n\n\n<p>If a breaking HTML change needs to happen, theme authors need more than, &ldquo;X change needs to happen for Y feature to work.&rdquo; They need to see ownership of the mistake in the initial planning phase for X, backward-compatible code solutions, and a path toward fewer of the same mistakes happening.</p>\n\n\n\n<p>Theme designers still need some sort of <a href=\"https://wptavern.com/themes-of-the-future-a-design-framework-and-a-master-theme\">design framework</a>. The current utility classes are like a poor man&rsquo;s version of <a href=\"https://tailwindcss.com/\">Tailwind</a> that is being pieced together as the project adds new features without the foresight to look at the future landscape. Maybe the upcoming Global Styles feature can tackle that on a larger scale that provides compatibility across themes.</p>\n\n\n\n<p>Ultimately, there needs to be more communication between the Gutenberg team and theme authors who are building themes for the official WordPress theme directory. Perhaps there should even be a new team or sub-team formed focused solely on theming in the block era and working directly with Gutenberg developers to identify pain points. Whatever happens, someone needs to inspire the next generation of themes into being. Until then, most theme authors are stuck wondering what they will need to fix next.</p>\n\n\n\n<p><em>Up next: block/plugin development edition?</em></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 13 May 2020 20:19:28 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:8;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:48:\"WPTavern: GitHub Adds Account Successors Feature\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99556\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:141:\"https://wptavern.com/github-adds-account-successors-feature?utm_source=rss&utm_medium=rss&utm_campaign=github-adds-account-successors-feature\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2635:\"<p>Yesterday, GitHub added a new setting to user-owned repositories called &ldquo;<a href=\"https://help.github.com/en/github/setting-up-and-managing-your-github-user-account/maintaining-ownership-continuity-of-your-user-accounts-repositories\">Account Successors</a>.&rdquo; It allows users to designate repository access to another user to maintain ownership continuity in the event of any kind of personal disruption.</p>\n\n\n\n<p>&ldquo;Open source maintainers, you can now invite a trusted user to manage your open source projects in the event that you are unable to do so yourself,&rdquo; GitHub Senior Product Manager Ben Balter said in an announcement on Twitter. &ldquo;Help ensure the future of your work (and the work of others) by inviting an account successor today.&rdquo;</p>\n\n\n\n<p>The new feature can be found under the Settings &raquo; Account &raquo; Successor Settings menu in GitHub.  Successors will not be given the ability to log into accounts but will have the following permissions:  </p>\n\n\n\n<ul><li>Archive your public repositories.</li><li>Transfer your public repositories to their own user owned account.</li><li>Transfer your public repositories to an organization where they can create repositories.</li></ul>\n\n\n\n<p>Successors cannot be set on a per-project or per-organization basis yet, but Balter said that is something GitHub would like to build.</p>\n\n\n\n<p>This new setting complements <a href=\"https://help.github.com/en/github/site-policy/github-deceased-user-policy\">GitHub&rsquo;s Deceased User Policy</a>, in which the company will work with the deceased person&rsquo;s next of kin, a pre-designated successor, or other authorized individual to determine the future of the account.</p>\n\n\n\n<p>GitHub began testing the Account Successors feature last week, taking suggestions from the greater community. Public <a href=\"https://twitter.com/benbalter/status/1258832842857029633\">feedback from testers</a> has been positive so far. Users hope not to need the feature anytime soon, though some said it is a real worry they have regarding their projects on GitHub. Setting up a successor is now the easy part, where identifying a trusted individual may prove more difficult for some.</p>\n\n\n\n<p>Account Successors is a timely addition to the platform, as the pandemic continues to sweep the globe, although the feature can be useful for many other types of scenarios.  Given the high fevers that can accompany COVID-19 and the rapid decline often associated with the worst outcomes, identifying a successor while still feeling healthy is an important precaution to ensure the continuity of your project.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 12 May 2020 22:51:27 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:9;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:77:\"WPTavern: Highlight, Underline, and Control Font Size with RichText Extension\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99566\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:195:\"https://wptavern.com/highlight-underline-and-control-font-size-with-richtext-extension?utm_source=rss&utm_medium=rss&utm_campaign=highlight-underline-and-control-font-size-with-richtext-extension\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3560:\"<p class=\"has-drop-cap\">Last week, Tetsuaki Hamano contributed his first plugin to the official WordPress plugin repository. <a href=\"https://wordpress.org/plugins/richtext-extension/\">RichText Extension</a> grants additional options for inline text in the block editor.</p>\n\n\n\n<p>RichText is a component in the editor that allows end-users to add and edit text. Typically, users may think of this component when dealing with paragraphs. However, it also applies to headings, lists, quotes, image captions, and any other area where textual content can be added.</p>\n\n\n\n<p>Many plugins add settings on the block level. This means when you apply a particular style, it applies to the entire block. Inline text refers to the individual characters and words within the block. By default, WordPress allows end-users to control inline text by adding links, creating italic or bold characters, changing the text color, and more. <a href=\"https://wptavern.com/gutenberg-8-0-merges-block-and-pattern-inserter-adds-inline-formats-and-updates-code-editor\">Superscript and subscript inline options</a> have already landed in the Gutenberg plugin, which should ship with WordPress 5.5.</p>\n\n\n\n<p>RichText Extension extends the editor toolbar to add new options for highlighting, underlining, and changing the font size of inline text. It also adds an option to clear all formatting.</p>\n\n\n\n<p>Overall, the plugin is a solid outing for a first-time contributor to the plugin directory. With luck, we will get to see more of Hamano&rsquo;s work in the future.</p>\n\n\n\n<h2>Plugin Features</h2>\n\n\n\n<p class=\"has-drop-cap\">The primary feature of RichText Extension is its highlighter option, which allows users to highlight text. The plugin adds a paintbrush icon to the toolbar. Once clicked, it opens four highlighting options. By default, users can add a red or yellow marker effect or background directly behind a piece of text. This feature can be useful for adding a bit of flair to make specific words or characters to stand out.</p>\n\n\n\n<img />Using the marker highlight in a pullquote.\n\n\n\n<p>The plugin also adds a font size option to the toolbar. I am unsure how useful changing the font size for inline text is for the average end-user. Typically, this is best left to the block level. However, there may be some edge cases that others will want to use it for.</p>\n\n\n\n<p>Along with the core editor&rsquo;s inline options in the toolbar&rsquo;s dropdown menu, RichText extension adds Clear Format and Underline options. The former allows users to clear all inline formatting. The latter underlines text.</p>\n\n\n\n<p>Each of the plugin&rsquo;s features can be configured via the plugin&rsquo;s settings screen. Users can change the highlight colors, their thickness, and transparency. The four available font sizes can be adjusted. It also allows users to enable or disable each feature.</p>\n\n\n\n<img />RichText Extension&rsquo;s settings screen.\n\n\n\n<p>It would be nice to see the plugin&rsquo;s highlighting and font-size features use the theme-defined color palette and font sizes, respectively. The plugin could further allow users to define custom colors and sizes outside of those added by the theme.</p>\n\n\n\n<p>More than anything, I would like to see a fully-featured plugin tackle every conceivable inline text option with the ability to enable or disable each.  This would give end-users ultimate flexibility over how they write their content.  Perhaps RichText Extension can be that plugin in the future.  Otherwise, another developer may step in and do the job.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 12 May 2020 19:51:51 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:10;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:83:\"WPTavern: WordPress Accessibility Team to Host 24-Hour Online Event October 2, 2020\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99528\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:209:\"https://wptavern.com/wordpress-accessibility-team-to-host-24-hour-online-event-october-2-2020?utm_source=rss&utm_medium=rss&utm_campaign=wordpress-accessibility-team-to-host-24-hour-online-event-october-2-2020\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2464:\"<img />\n\n\n\n<p>The WordPress Accessibility Team is organizing a new online event called <a href=\"https://make.wordpress.org/accessibility/2020/05/07/announcing-the-first-wordpress-accessibility-day/\">WP Accessibility Day</a> that will take place on October 2, 2020. The event will feature 24 hours of educational sessions that focus on the intersection between WordPress and web accessibility. </p>\n\n\n\n<p>Inspired by the Polyglots&rsquo; Global Translation Day, which greatly <a href=\"https://wptavern.com/polyglots-team-experiences-record-annual-growth-expands-wordpress-reach-to-millions-with-new-translations\">expanded the team&rsquo;s base of contributors</a> and fueled a record number of translations, the Accessibility Team aims to raise awareness about its work. Organizers will be featuring a variety of topics, including theme and plugin accessibility, writing accessible content, accessibility testing, current standards, and more from a diverse group of global speakers.</p>\n\n\n\n<p>Accessibility consultant and WordPress contributor Joe Dolson proposed the event use a model similar to the <a href=\"https://inclusivedesign24.org/2019/\">ID24</a> (Inclusive Design 24) conference, with one 30-40 minute talk per hour. This format merges aspects of virtual WordCamps and WordSesh, running a single-track of sessions over the span of 24 hours with live emcees to manage interviews and Q&amp;A segments.</p>\n\n\n\n<p>Even though many events are going virtual due to the pandemic, accessibility contributors have been evaluating the possibility of hosting an online-only event <a href=\"https://wptavern.com/wordpress-contributors-explore-the-possibility-of-a-global-accessibility-event\">since mid-2019</a> and have been planning this one since December. The small size of the team and the travel expenses associated with larger WordCamps made it nearly impossible to scale the in-person collaboration happening at events.</p>\n\n\n\n<p><a href=\"https://wpaccessibilityday.org/\">WP Accessibility Day</a> has its own website where those who are interested can sign up to be notified about the call for speakers, sponsors, and other news. Organizers and volunteers are meeting in the #accessibility-events channel on WordPress&rsquo;Slack.  They will be discussing the event, along with other accessibility topics, during an online panel on Thursday, May 21st, 2020, for <a href=\"https://globalaccessibilityawarenessday.org/\">Global Accessibility Awareness Day</a>. </p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 11 May 2020 20:17:04 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:11;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:66:\"WPTavern: Simple Photoblogging with the Instapress WordPress Theme\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99532\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:177:\"https://wptavern.com/simple-photoblogging-with-the-instapress-wordpress-theme?utm_source=rss&utm_medium=rss&utm_campaign=simple-photoblogging-with-the-instapress-wordpress-theme\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:4059:\"<p class=\"has-drop-cap\">It is not often that I come across a free WordPress theme that instantly impresses me. Far too often, I spend half an hour or more just getting to know a theme, checking its options, and figuring out how long it will take to recreate something that looks remotely like the demo. However, every now and then I come across one of those diamonds in the rough that makes me a taker a deeper look.</p>\n\n\n\n<p><a href=\"https://wordpress.org/themes/instapress/\">Instapress</a> is one of those themes. It is yet another reason I am in favor of a <a href=\"https://wptavern.com/curated-list-of-featured-themes-coming-to-the-theme-directory\">curated featured themes list</a>. These types of unique themes tend to get lost in the crowd, and without the backing of a major company to market them, they usually go unnoticed by most WordPress users.</p>\n\n\n\n<p>What drew me to Instapress was its take on presenting posts on the front end. It is a photoblogging theme that is mostly good at showing individual photos but little else. It also has some of the old-school simplicity from the early WordPress theme era.</p>\n\n\n\n<p>Instapress is the first and only theme that Anton Lukin has submitted to the official WordPress theme directory. He runs the theme on his <a href=\"https://lukin.blog/\">personal blog</a>, in which he shares photos from the places he travels.</p>\n\n\n\n<h2>Beautiful Simplicity</h2>\n\n\n\n<p class=\"has-drop-cap\">The theme is truly a photoblogging-only theme. It is not ideal for long-form, textual content or many other types of sites. Fair warning: if your plan is to do anything other than post photos, you should look elsewhere.</p>\n\n\n\n<p>This narrow design is what makes the theme stand out. On the blog page and other archive-type pages, the theme presents the featured image with an interesting JSON-style output of the post metadata such as the date, title, and author.</p>\n\n\n\n<img />Posts page display from Instapress.\n\n\n\n<p>Instapress has a few customizer options. Along with a custom footer description, end-users can decide whether to show the post author and any custom meta in post summaries on blog and archive pages. Custom meta in this sense means all public custom fields, which may not be desirable for everyone, depending on what metadata is assigned to the post. However, it can be useful for photobloggers who include location data, such as latitude and longitude for their posts.</p>\n\n\n\n<p>As shown in the following screenshot, Lukin includes the coordinates on his post (<code>latlng</code>):</p>\n\n\n\n<img />Custom metadata from <a href=\"https://lukin.blog/baikal/\">Baikal post</a>.\n\n\n\n<p>Themes rarely get much simpler than Instapress. It is intentionally lightweight. The stylesheet comes in under 20 kb, which is what any photoblogger should look for in a theme. The theme should not be the bottleneck for page speed on image-heavy websites.</p>\n\n\n\n<h2>Areas to Improve</h2>\n\n\n\n<p class=\"has-drop-cap\">While being a fan of the theme, some small things could drastically improve its appeal to end-users. I would not want the theme to add too many extra options. Its simplicity is part of its charm. However, a couple of home/archive views that offer a wider photo layout or grid would add a nice touch without bloating the theme.</p>\n\n\n\n<p>Typically, I would deduct massive points for a theme that has no block editor styles, particularly in 2020. It is such a huge user base to leave out. But, the biggest loss for this theme is not taking advantage of the built-in, image-related blocks. They provide theme authors with a ton of design freedom. Throw in a few custom styles and you can do something special for photoblogs. Even just supporting wide and full-width alignment goes a long way in providing users better options for photos.</p>\n\n\n\n<p>The other missing piece of the puzzle for this theme is that it has no site title output. End-users can shoehorn it into the nav menu or customizable footer description, but it would be nice to see it as part of the theme header, even if disabled by default.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 11 May 2020 19:52:03 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:12;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:132:\"WPTavern: WordCamp Spain 2020 Q&amp;A: Matt Mullenweg Discusses Virtual Events, Decoupled WordPress, and the Future of Page Builders\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99452\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:293:\"https://wptavern.com/wordcamp-spain-2020-qa-matt-mullenweg-discusses-virtual-events-decoupled-wordpress-and-the-future-of-page-builders?utm_source=rss&utm_medium=rss&utm_campaign=wordcamp-spain-2020-qa-matt-mullenweg-discusses-virtual-events-decoupled-wordpress-and-the-future-of-page-builders\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:6424:\"<p>Matt Mullenweg joined Mat&iacute;as Ventura at WordCamp Spain yesterday for a lively Q&amp;A session. The virtual event drew 5,000 registered users, and attendees came prepared with some thought-provoking questions about the future of WordPress. Here are a few highlights on some recent topics of interest.</p>\n\n\n\n<p>WordCamps around the globe have been going virtual, embracing the challenge of keeping communities connected through the screen. Mullenweg shared thoughts on how WordCamps have changed during the pandemic and what might be worthwhile to maintain after things go back to normal:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>WordCamps were always exclusionary. If you couldn&rsquo;t make it to be in a physical point at a physical time, you couldn&rsquo;t be there. Tickets were cheap but travel and other costs could be expensive. To our mission of democratizing publishing, if we could radically open up some of the value of WordCamps, not just the talks because the talks you could always watch later online, but some of that person-to-person connection and relationship-building that would happen at WordCamps &ndash; if we can recreate that online I feel like that could be something that would be amazing for the WordPress community.  I feel like we used our in-person events as a crutch, actually. Because they were so good, and I love them, we overweighted towards them. This time allows us to reflect and also try new things that we might not have been pushed to otherwise. I hope that we don&rsquo;t stop any of these new things. I hope there are more WordCamp events in every language.</p></blockquote>\n\n\n\n<p>Large regional events like WordCamp Europe and WordCamp US will be going virtual in the coming months and it will be interesting to see how they work to reproduce the intimate, in-person connections that are often forged at these events. </p>\n\n\n\n<p>One of the first questions was regarding <a href=\"https://wptavern.com/frontity-raises-e1m-with-automattic-and-k-fund\">Automattic&rsquo;s recent investment in Frontity</a>.  Does Automattic&rsquo;s interest mean that React might be implemented in the public part of WordPress? Mullenweg highlighted a few of the positive and negative aspects of decoupled WordPress setups but also confirmed that a React frontend is not on the roadmap for core:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>I&rsquo;m excited to be able to support Frontity. Automattic tries to support as many of the WordPress ecosystem companies as possible. If there is a company doing something interesting in WordPress, we would love to invest and support it. In terms of a React theme in default WordPress, I think that to me that stays in plugin and theme territory for the foreseeable future. The downside of that approach is that you lose all the capabilities of the decades of WordPress plugins and themes and integrations and everything when you move to that more decoupled React frontend. I don&rsquo;t know if what you gain is that much better for a normal content website. In fact, so many single page applications in React when they get to version 2 or 3 usually work on server side rendering. We have server side rendering by default, and it&rsquo;s really fast and really good, especially when you layer in AMP or some other things that can speed it up. It can actually be probably the best possible thing for content driven sites, the best practice, versus application driven sites where something like React might be better. If you take a really optimized PHP-served AMP page, performance-wise versus the same thing going through React, it&rsquo;s hard for me to imagine the React page being faster. In fact, I think it would be much slower. That&rsquo;s how I think about the defaults. But for people who are building more advanced applications or have some sort of constraint on their website where they need the React frontend, I think the decoupled use case of WordPress is stronger than ever. I don&rsquo;t know why anyone would use a proprietary backend, like Contentful or something like that, when you have all the open source security, scalability, and robustness of WordPress available in a decoupled infrastructure as well.</p></blockquote>\n\n\n\n<p>Ventura noted that just because WordPress uses these technologies in the backend, doesn&rsquo;t mean it has to be used on the frontend as well. Based on these comments, it doesn&rsquo;t seem likely that WordPress will be adopting a React-based default theme anytime in the near future.</p>\n\n\n\n<p>The fate of page builders in the Gutenberg era is always a popular topic during Q&amp;A sessions and WordCamp Spain was no exception. The general concern is whether Gutenberg&rsquo;s full site editing capabilities will make these plugins obsolete, but Mullenweg seemed optimistic about WordPress leaving page builders a piece of the market:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>I&rsquo;m really excited for the future of page builders. Before every single page builder would have to do a fair amount of work to recreate their version of blocks. There was a lot of wasted effort with many talented and great developers all over the world essentially rebuilding the wheel or recreating the block over and over. Now that we have these rails in the core of this block infrastructure, it&rsquo;s been widely adopted and implemented with thousands of blocks being created and many more to come, they don&rsquo;t have to create that core fundamental infrastructure and can instead innovate on top of it, because there are so many cool things you can do in page builders that are out of scope of where we want to take Gutenberg.</p></blockquote>\n\n\n\n<p>Mullenweg also said he anticipates that page builders that are not built with Gutenberg in mind will likely be used less and less over time. However, it should be reassuring that there will still be a place in the WordPress ecosystem for products that build on top of the core standard.</p>\n\n\n\n<p>The Q&amp;A session included many more questions on topics of interest, including when multi-language is coming to core, the future of themes, the present and future of the WP REST API, and what new business options may be coming to the WordPress ecosystem. Check out the recorded session embedded below to find out what Matt and Mat&iacute;as would improve in WordPress if they had a magic wand. </p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n\n</div>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 08 May 2020 22:41:48 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:13;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:51:\"WPTavern: Drag and Drop Nav Menu Items in WordPress\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99477\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:147:\"https://wptavern.com/drag-and-drop-nav-menu-items-in-wordpress?utm_source=rss&utm_medium=rss&utm_campaign=drag-and-drop-nav-menu-items-in-wordpress\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2941:\"<p class=\"has-drop-cap\">Earlier this week, Sajjad Hossain Sagor released the first version of his <a href=\"https://wordpress.org/plugins/drag-drop-menu-items/\">Drag &amp; Drop Menu Items</a> plugin in the WordPress plugin repository. The plugin is a one-off, single-use plugin that does exactly what its name describes &mdash; it allows end-users to drag menu items from the meta boxes on the nav menu screen to the menu they are currently editing.</p>\n\n\n\n<p>Sagor is a freelance web developer from Bangladesh. Drag &amp; Drop Menu Items is the latest of his 18 contributions to the free plugin directory.</p>\n\n\n\n<p>The plugin is simple in nature and does its one job well. To use it, users merely need to open the Appearance &gt; Menus screen in the WordPress admin. Menu items from the meta boxes under the &ldquo;Add menu items&rdquo; section can then be dragged into the menu under the &ldquo;Menu structure&rdquo; section.</p>\n\n\n\n<img />Dragging an item into a custom menu.\n\n\n\n<p>When dragging a menu item over, a drop-box appears between each of the existing items in the menu. It is worth noting that you cannot drag items into a sub-menu slot directly from the meta boxes. This is on par with the default functionality and could be a limitation of WordPress. However, sub-menu organization works as usual.</p>\n\n\n\n<p>The Drag &amp; Drop Menu Items plugin is limited to the Menus screen in the WordPress admin. It does not work in the customizer, which sports a different interface and method of adding menu items.</p>\n\n\n\n<p>The plugin code is minimal and does not appear to have any issues. The additional JavaScript, at less than 4 kb, should not add much weight to the page either.</p>\n\n\n\n<p>By default, WordPress requires two mouse clicks to add an item to a menu: one click to tick the checkbox and a button click to add the item. However, the default method also allows users to append multiple items at once.</p>\n\n\n\n<p>On the whole, the plugin is a good option for users who prefer the drag-and-drop method of adding items or those who prefer to have both methods at their disposal. It adds a nice touch that would make sense as an existing part of WordPress.</p>\n\n\n\n<h2>An Uncertain Future</h2>\n\n\n\n<img />Experimental Navigation screen from the Gutenberg plugin.\n\n\n\n<p class=\"has-drop-cap\">Eventually, Drag &amp; Drop Menu Items may no longer function. The Gutenberg plugin team has already built an early experimental version of a <a href=\"https://github.com/WordPress/gutenberg/pull/21036\">new Navigation screen</a> in the admin. The plan is to incorporate this new screen into core WordPress in the future.</p>\n\n\n\n<p>The new screen will work within the block system and likely use the work that has gone into the existing Navigation block. This will provide consistency in how menus are added across the site.</p>\n\n\n\n<p>For now, if you would like the ability to drag and drop menu items, this plugin is a solid solution.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 08 May 2020 19:15:45 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:14;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:67:\"WPTavern: Bringing Back Blogs in the Age of Social Media Censorship\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99380\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:179:\"https://wptavern.com/bringing-back-blogs-in-the-age-of-social-media-censorship?utm_source=rss&utm_medium=rss&utm_campaign=bringing-back-blogs-in-the-age-of-social-media-censorship\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:8292:\"<p class=\"is-style-default\">You&rsquo;ve probably never heard of Robert B. Strassler. That&rsquo;s OK, you&rsquo;re not alone.</p>\n\n\n\n<p>Early in his career, Strassler worked in oil fields, but he always had an interest in&nbsp;<em>the classics</em>&nbsp;(the formal designation for the studies of ancient Greek and Roman civilizations). Eventually, Strassler&rsquo;s hobby became an obsession. He went so far as to author his own translation of Thucydides, the Athenian historian of the Peloponnesian War.</p>\n\n\n\n<p>The problem was nobody wanted to read Strassler&rsquo;s book. This was in the 1990s.  It was more difficult to publish to the web and there was no social media. Strassler approached every Ivy League institution he could find. Nobody was interested in reading a manuscript about Thucydides penned by an oilman with no formal credentials. That was the situation until Strassler contacted Victor Davis Hanson, a classicist professor in Fresno, California. Hanson agreed to look at the manuscript and was astounded by Strassler&rsquo;s work: a brilliant, highly readable translation of Thucydides including maps, diagrams, and charts. Hanson helped the disconnected oilman get in touch with a literary agent. Strassler&rsquo;s landmark edition became the standard translation of Thucydides. Still read today, <a rel=\"noreferrer noopener\" href=\"https://www.amazon.com/Landmark-Thucydides-Comprehensive-Guide-Peloponnesian/dp/0684827905/ref=sr_1_4?dchild=1&keywords=strassler&qid=1588787709&sr=8-4\" target=\"_blank\"><em>The Landmark Thucydides: A Comprehensive Guide to the Peloponnesian War</em></a> is as successful as any book on the classics can be&mdash;in the age of Twitter.</p>\n\n\n\n<hr class=\"wp-block-separator\" />\n\n\n\n<p>Those of us who take the idea of democratic publishing seriously rejoice at how the field has opened to include anyone who has something to say and is willing to write it down. That&rsquo;s why we should be more alarmed when we see social media companies crowd the spaces once occupied by blogs and do-it-yourself content creators. We see a decline in diverse opinions as the web quickly becomes less free and more autocratic.</p>\n\n\n\n<p>How many Robert B. Strasslers are being stifled today by biased algorithms and arbitrary &ldquo;community guidelines&rdquo;?</p>\n\n\n\n<p>In March, as COVID-19 exploded into a worldwide panic, the web gatekeepers we&rsquo;ve come to rely on quickly massed around a singular interpretation of events and&nbsp;<a href=\"https://www.wsj.com/articles/controlling-the-virus-narrative-11584899715\">stifled dissenting voices</a>&mdash;even mild ones.</p>\n\n\n\n<p>YouTube, the second largest search engine in the world, demonetized all videos that mentioned &ldquo;COVID-19,&rdquo; &ldquo;Coronavirus,&rdquo; or any term related to the pandemic, and herded viewers away from content creators and toward the Center for Disease Control (CDC) &mdash; the same&nbsp;<a href=\"https://www.usatoday.com/story/news/politics/2020/04/01/coronavirus-surgeon-general-says-cdc-asked-review-mask-guidance/5101884002/\">CDC that first advised&nbsp;<em>against</em>&nbsp;wearing masks</a>. Even medical practitioners who deviated slightly from the prevailing vision&nbsp;<a href=\"https://www.turnto23.com/news/coronavirus/video-interview-with-dr-dan-erickson-and-dr-artin-massihi-taken-down-from-youtube\">were removed from the platform</a>&nbsp;after gaining millions of views.</p>\n\n\n\n<p>Experienced journalists who questioned official decrees (surely, the role journalists are expected to perform) were targeted with hit pieces and character assassination by their own peers.</p>\n\n\n\n<p>As author/professor Cal Newport noted in an&nbsp;<a href=\"https://www.wired.com/story/opinion-expert-twitter-only-goes-so-far-bring-back-blogs/\">op-ed for&nbsp;<em>Wired</em></a>, much of the dissenting viewpoints and on-the-ground data have become part of the mainstream conversation even after being suppressed by a small group of decision-makers: </p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>We don&rsquo;t necessarily want to trust engineers at one company to make the decisions about what topics the public should and should not be able to read about.</p></blockquote>\n\n\n\n<p>How many times have you clicked on a link in a tweet and received a message as shown in the following screenshot?</p>\n\n\n\n<img />Twitter unsafe link warning.\n\n\n\n<p>Adults should be trusted to determine what kind of content is harmful (if such a thing exists) without the assistance of Twitter employees and their &ldquo;partners.&rdquo; And, are these warnings actually meant to protect people or simply to shield Twitter from corporate liability? I think we can guess what the answer is.</p>\n\n\n\n<p>It&rsquo;s not only those without official-sounding credentials who are being barred from sharing content. Creators who clearly have experience in their fields of study are also facing arbitrary censorship.</p>\n\n\n\n<p><a rel=\"noreferrer noopener\" href=\"https://www.thegreatcoursesplus.com/\" target=\"_blank\">The Great Courses Plus</a>, a streaming service that produces college-level video courses taught by actual professors, was threatened with a ban from Google if they did not remove COVID-19-related content from their app. In an email to subscribers, the team wrote:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Google informed us they would ban The Great Courses apps if we continued to make [Covid-19] in-app content available. We are working with Google to ensure that they understand our content is factual, expert-led, and thoroughly vetted, so that we can remedy this misunderstanding as soon as possible.</p></blockquote>\n\n\n\n<p>The videos in question included content from Dr. Roy Benaroch, Adjunct Assistant Professor of Pediatrics at the Emory University School of Medicine; Dr. David Kung, Professor of Mathematics at St. Mary&rsquo;s College of Maryland; and Dr. Kevin Ahern, Professor of Biochemistry and Biophysics at Oregon State University. How or why these scholars were found unworthy of Google&rsquo;s imprimatur is a mystery. As the public does not presume to give Google programming advice, perhaps Google could return the favor by not pretending to be experts on epidemiology, immunology, and virology.</p>\n\n\n\n<p>The only way to see these offending videos is on the <a href=\"https://www.thegreatcoursesdaily.com/\" target=\"_blank\" rel=\"noreferrer noopener\">Great Courses website</a>, where Google&rsquo;s authority is not absolute. <em>It happens to be a WordPress-powered site.</em> For intellectuals and laymen who value free expression, having your own website is becoming the only way to make sure you can keep it.</p>\n\n\n\n<p><strong>The problem of pitting credentials against experience in a zero-sum conflict is fixable, and WordPress is a big part of the solution.</strong></p>\n\n\n\n<p>WordPress allows capable scientists, economists, and medical professionals in other fields to write at length about their ideas without fear of being blocked by arbitrary restrictions. Also, the five-minute install (which does take a little more than five minutes for many people) imposes enough of a barrier to entry to discourage cranks. </p>\n\n\n\n<p>We like to think of the internet as a true egalitarian system, where every voice is given equal consideration, but deep down we know that&rsquo;s not exactly how it works. Network effects tend to form hubs of concentrated influence around a handful of websites. This isn&rsquo;t always a bad thing. A recipe blog with poor taste and no pictures deserves fewer readers than a blog with great-tasting recipes and high-resolution images.</p>\n\n\n\n<p>There is still room enough in the network for certain nodes to grow in size and influence based on the quality of their content. A node with enough backlinks, good organic search rankings, and high-quality content will gain an audience, and be able to keep it, without fear of corporate reprisals or aggressive algorithm updates.</p>\n\n\n\n<p>If we really care about democratizing publishing, we won&rsquo;t always like what we read. There will be disagreements, but democracy requires a literate population eager for debate. We can challenge, discuss, and learn.</p>\n\n\n\n<p>There are a lot of Robert B. Strasslers out there in the network, waiting patiently to be heard.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 08 May 2020 15:41:24 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Chris Maiorana\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:15;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:89:\"WPTavern: WP Engine Launches Genesis Pro Add-On for Customers, More Features in the Works\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99440\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:221:\"https://wptavern.com/wp-engine-launches-genesis-pro-add-on-for-customers-more-features-in-the-works?utm_source=rss&utm_medium=rss&utm_campaign=wp-engine-launches-genesis-pro-add-on-for-customers-more-features-in-the-works\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:6549:\"<p class=\"has-drop-cap\">Managed web hosting company WP Engine launched the new <a href=\"https://studiopress.blog/announcing-genesis-pro/\">Genesis Pro add-on</a> for customers of its hosting service today. The add-on brings additional block editor features for users who are using a Genesis-based WordPress theme.</p>\n\n\n\n<p>Genesis is a parent theme developed by StudioPress. WP Engine <a href=\"https://wptavern.com/wp-engine-acquires-studiopress\">acquired the theme development company</a> in 2018. Later that year, the company took the first steps toward <a href=\"https://wptavern.com/genesis-framework-and-studiopress-themes-add-gutenberg-compatibility-more-gutenberg-features-coming-soon\">adding compatibility with the block editor</a> for Genesis customers, becoming an early adopter of the new editing experience.</p>\n\n\n\n<p>&ldquo;Beyond just being &lsquo;compatible,&rsquo; Genesis will play a big role in being Gutenberg-First,&rdquo; Jason Cohen, CTO of WP Engine, said of future plans nearly two years ago. &ldquo;That means not only supporting the software and ideals of Gutenberg but using them for new features. In doing so, it&rsquo;s our intention to light the way for the countless agencies and developers who use WordPress to fuel incredible digital experiences that are made even easier with Gutenberg.&rdquo;</p>\n\n\n\n<p>Today&rsquo;s <a href=\"https://wpengine.com/genesis-pro\">Genesis Pro</a> launch is another step on that journey. WP Engine is currently rolling out the add-on as part of its managed hosting service. The cost is $30/month ($360/year) for an unlimited number of sites.</p>\n\n\n\n<p>The current plan is to also make the Genesis Pro plugin available via the StudioPress website in the early summer. The company is not formally committing to that timeframe yet, but users not on WP Engine&rsquo;s hosting service should expect it this year. The price for Genesis Pro will be available for $360/year, which is at the same rate as the hosting add-on.</p>\n\n\n\n<p>The reason behind the early launch for web hosting clients seems to be twofold based on the announcement post. David Vogelpohl, VP of Web Strategy for WP Engine, said the company could launch the product faster and increment with the launch for its hosting customers. They are also able to make sure the payment system scales, which StudioPress now uses.</p>\n\n\n\n<p>&ldquo;Genesis Pro&rsquo;s capabilities are expressed in a single plugin today, but may be provided in multiple plugins, WP adjacent services, or other means in the future based on architectural decisions of any particular feature,&rdquo; said Vogelpohl.</p>\n\n\n\n<p>Watch a quick video on Genesis Pro:</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n<div class=\"embed-vimeo\"></div>\n</div>\n\n\n\n<h2>Genesis Pro Features</h2>\n\n\n\n<img />Example layout from the Genesis Pro add-on.\n\n\n\n<p class=\"has-drop-cap\">The add-on includes a robust set of options that are primarily aimed at helping users build their webpages with custom blocks and designs. The following features are the foundation of the add-on:</p>\n\n\n\n<ul><li><strong>Block Library:</strong> Includes 17 custom blocks, such as a testimonial and pricing block.</li><li><strong>Page Layouts:</strong> Offers 22 full layouts for product, portfolio, team, and other pages.</li><li><strong>Content Sections:</strong> Adds 38 customizable content sections.</li><li><strong>Permissions System:</strong> Allows admins to set editing permissions on a per-block basis.</li><li><strong>Customization:</strong> Users can create and share custom sections and layouts with content creators.</li></ul>\n\n\n\n<p>Most of the options seem to be under a pop-up modal on the post-editing screen that should allow users to insert blocks directly into their post or page content. More blocks, sections, layouts, and other content-creation tools are currently in the works.</p>\n\n\n\n<img />Layout selector from the Genesis Pro add-on.\n\n\n\n<p>The add-on features are mostly standard fare in comparison to many of the block libraries and suites available throughout the WordPress ecosystem. Of course, these will have the StudioPress spin on them and likely be of high quality based if past work is any indication. With the launch out of the way and the foundation in place, it should be much easier for the team to churn out more customization options for end-users.</p>\n\n\n\n<p>The most unique feature is probably around the block permissions system, which few companies have truly tackled. For site administrators who work with multiple creators, setting up editing permissions for individual blocks can be useful. If the user experience for this system works well, it will be a huge selling point for some site owners.</p>\n\n\n\n<img />Block permissions settings for Genesis Pro.\n\n\n\n<h2>Genesis X</h2>\n\n\n\n<p class=\"has-drop-cap\">Vogelpohl teased another project the team has been working on titled &ldquo;Genesis X,&rdquo; which is separate from the Genesis Pro project. It is an experimental plugin version of Genesis that will be available to StudioPress customers at no additional charge. The work thus far has centered on what Genesis will look like in a world where full-site editing is available through WordPress itself.</p>\n\n\n\n<p>&ldquo;The current version of Genesis X focuses on helping site creators easily manage global styles across their site, customize and manage blocks, as well as other capabilities to help users win with full-site editing in WordPress core,&rdquo; said Vogelpohl. &ldquo;Genesis X is being built core-adjacent and is not a replacement for the block editor. It is designed to work with the block editor.&rdquo;</p>\n\n\n\n<p>Vogelpohl said the first objective of the project is to provide analogs for features in Genesis that would not work in a parent theme structure within the full-site editing context. &ldquo;After achieving that parity in ways that make sense, we will be focused on the advanced block capabilities as well as other features currently on our roadmap,&rdquo; he said.</p>\n\n\n\n<p>The company is putting a lot of weight and resources behind the transition from pre-block WordPress and the upcoming features that WordPress will offer via the block system. Right now, they have a team of 15 employees working on solutions with Genesis.</p>\n\n\n\n<p>&ldquo;The overarching theme is that Genesis X is being architected not to just help the Genesis community adapt to full-site editing in core, but for any user of WordPress to adopt full-site editing in a way that sets them up for the best chance of success,&rdquo; said Vogelpohl.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 07 May 2020 20:52:20 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:16;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:74:\"WPTavern: GitHub Introduces Codespaces IDE, Discussions, and Code Scanning\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99374\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:189:\"https://wptavern.com/github-introduces-codespaces-ide-discussions-and-code-scanning?utm_source=rss&utm_medium=rss&utm_campaign=github-introduces-codespaces-ide-discussions-and-code-scanning\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:4529:\"<p><a href=\"https://githubsatellite.com/\">GitHub Satellite</a>, the company&rsquo;s annual product and community event, went virtual this year for the first time but marched forward with the usual major product announcements.  GitHub is ramping up its offerings with <a href=\"https://github.blog/2020-05-06-new-from-satellite-2020-github-codespaces-github-discussions-securing-code-in-private-repositories-and-more/\">four new products</a>: an IDE, a discussion platform, code scanning, and private instances. </p>\n\n\n\n<p><a href=\"https://github.com/features/codespaces/\">Codespaces</a> is the platform&rsquo;s new built-in IDE that lets users code in the browser with minimal setup. The product is based on the VS Code editor and includes terminal access, support for code completion, and extensions: </p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Codespaces can be configured to load your code and dependencies, developer tools, extensions, and dotfiles. Switching between environments is simple&mdash;you can navigate away at any time, and when you switch back, your codespace is automatically reopened.</p></blockquote>\n\n\n\n<p>The IDE was created to facilitate contribution but it also enables better development on mobile devices. GitHub design lead Joel Califa shared a demo of how he uses Codespaces on his iPad:</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n<blockquote class=\"twitter-tweet\"><p lang=\"en\" dir=\"ltr\">People have been asking about using Codespaces on the iPad. Here\'s what it looks like: <a href=\"https://t.co/5UQHtzMwZh\">pic.twitter.com/5UQHtzMwZh</a></p>&mdash; Joel Califa (@notdetails) <a href=\"https://twitter.com/notdetails/status/1258120708212785154?ref_src=twsrc%5Etfw\">May 6, 2020</a></blockquote>\n</div>\n\n\n\n<p>GitHub plans to implement a pay-as-you-go pricing model for Codespaces, but it will be free during the limited beta. This product should complement the recent launch of <a href=\"https://github.com/mobile/\">GitHub&rsquo;s mobile apps for iOS and Android</a> in March, which allows users to manage projects, tasks, feedback, and pull requests.</p>\n\n\n\n<p>Discussions is a new feature that stands to have a more meaningful impact on open source communities. GitHub issues and pull requests have long been the home of most conversations, but oftentimes this type of collaboration would be better served with features more tailored to a knowledge base. Discussions offer a threaded format where questions can be marked as answered. Participation in discussions counts towards users&rsquo; contribution graphs. GitHub plans to put the feature into beta for public repositories soon.</p>\n\n\n\n<img />\n\n\n\n<p>GitHub also announced code scanning, powered by CodeQL, a semantic analysis engine trained to find vulnerabilities. When code scanning is enabled, every `git push` is inspected by CodeQL for potential vulnerabilities and the results are displayed in the pull request. Code scanning is free for open source software. </p>\n\n\n\n<p>Secret scanning, which has been enabled on public repositories since 2018, is now available for private repositories. It scans code for known secret formats and notifies developers upon finding something. At the beginning. of 2019, GitHub announced that it was giving free users access to <a href=\"https://wptavern.com/github-announces-free-unlimited-private-repositories\">unlimited private repositories</a>.  Adding secret scanning to private repositories is the next natural step, as these have likely grown in number after being added to the free tier.</p>\n\n\n\n<p>While many of GitHub&rsquo;s new features are aimed at free users and open source communities, this week&rsquo;s announcements also include a new enterprise product called Private Instances:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Today we introduced our plans for GitHub Private Instances, a new, fully-managed option for our enterprise customers. Private Instances provides enhanced security, compliance, and policy features including bring-your-own-key encryption, backup archiving, and compliance with regional data sovereignty requirements.&nbsp;</p></blockquote>\n\n\n\n<p>After Microsoft acquired GitHub for $7.5 billion in 2018, the company has aggressively worked to make its product more compelling in the highly competitive space of code sharing platforms, starting with the free tier. Pricing has not yet been finalized for any of the revenue-generating products announced this week, as GitHub may be testing the waters to gauge the community&rsquo;s reaction before launch.</p>\n\n\n\n<p></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 07 May 2020 14:42:59 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:17;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:67:\"WPTavern: Apply to Speak at the JavaScript for WordPress Conference\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99026\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:179:\"https://wptavern.com/apply-to-speak-at-the-javascript-for-wordpress-conference?utm_source=rss&utm_medium=rss&utm_campaign=apply-to-speak-at-the-javascript-for-wordpress-conference\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2066:\"<p>The third annual <a href=\"https://javascriptforwp.com/conference/\">JavaScript for WordPress Conference</a> is gearing up for three days of online talks and workshops on July 8-10, 2020. The event is free to attend and organizer Zac Gordon is working to put together a diverse speaker lineup.</p>\n\n\n\n<p>Day 1 will be devoted to workshops that help beginners get up and running with JavaScript and React. Day 2 will focus on building Gutenberg blocks and block-based themes. Day 3 will include topics and projects that use WordPress as a Headless CMS.</p>\n\n\n\n<p>&ldquo;Last year we did 4 tracks all at once.&rdquo; Gordon said. &ldquo;That was a lot. So this year we&rsquo;re doing two days, one track each day. We decided on Blocks and Headless as our two tracks, because that seems to be where most of the JavaScript development is happening at the moment in the WordPress space.&rdquo;</p>\n\n\n\n<p>Previous editions of the conference have pulled in approximately 1,000 viewers, similar to the size of a large WordCamp. Gordon said the event is open for all JavaScript-related topics related to WordPress beyond Gutenberg and headless setups and they are trying to encourage new speakers.</p>\n\n\n\n<p>&ldquo;Each year we&rsquo;re trying to do more to have the conference reflect a range of speakers, and this year we&rsquo;re hoping that a few of the brilliant and industrious younger folks coding or building with WordPress might speak,&rdquo; he said.</p>\n\n\n\n<p><a href=\"https://javascriptforwp.com/conference/register/\">Registration is free</a> on the event website and <a href=\"https://javascriptforwp.com/conference/apply-to-speak/\">applications for speakers</a> will be open until June 1. </p>\n\n\n\n<p>&ldquo;I&rsquo;m not sure how many speakers we will do exactly, but we will have a few folks leading workshops day one and then maybe 5-8 speakers the two other days,&rdquo; Gordon said. &ldquo;It will be fewer speakers than last year, but hopefully still a lot of quality focused talks. The applications we&rsquo;ve seen come in so far are exciting.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 06 May 2020 21:43:21 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:18;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:88:\"WPTavern: ACF Blocks Provides Assortment of Blocks Built from Advanced Custom Fields Pro\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99376\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:221:\"https://wptavern.com/acf-blocks-provides-assortment-of-blocks-built-from-advanced-custom-fields-pro?utm_source=rss&utm_medium=rss&utm_campaign=acf-blocks-provides-assortment-of-blocks-built-from-advanced-custom-fields-pro\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:8487:\"<p class=\"has-drop-cap\">Over the weekend, Munir Kamal released version 2.0 of his <a href=\"https://wordpress.org/plugins/acf-blocks/\">ACF Blocks plugin</a>, a project that creates a suite of blocks for the editor. The plugin offers 18 custom blocks in its free version and 15 more in the <a href=\"https://www.acfblocks.com/pro/\">pro upgrade</a>. It is built on top of <a href=\"https://www.advancedcustomfields.com/pro/\">Advanced Custom Fields Pro</a> (ACF Pro).</p>\n\n\n\n<p>The latest update of the plugin added support for typography, including options for using various Google Fonts for in-block text. Kamal also included base styling options for design features like margin and padding for every block in the plugin.</p>\n\n\n\n<p>With ACF Pro as a hard dependency, it limits the audience of ACF Blocks. In large part, this plugin will be useful for agencies and freelancers who need to quickly build features for clients within their budget. For that purpose, the plugin does a solid job.</p>\n\n\n\n<p>The tight coupling with ACF Pro hurts the user experience for the plugin. However, the ideas behind ACF Blocks and its custom options make up for the shortcomings of relying on its dependent parent plugin. Decoupling the two is unlikely, but it would make for a smoother experience and open the plugin to a wider audience.</p>\n\n\n\n<p>Kamal took inspiration for the plugin from ACF and its pro version. He described the process of building blocks with the framework &ldquo;super easy,&rdquo; even for an intermediate-level developer. &ldquo;It has been such an amazing WordPress framework for years to create custom fields,&rdquo; he said. &ldquo;And when [Elliot Condon] announced the block creation feature in ACF, that quickly triggered me to build this collection of ready-to-use ACF Blocks.&rdquo;</p>\n\n\n\n<p>The biggest technical limitation is that Kamal cannot build nested blocks, which is a current limitation of ACF. &ldquo;I have already discussed it with [Condon], and he is already working on bringing that functionality hopefully soon,&rdquo; he said. &ldquo;Once that comes to ACF, we may create more amazing and powerful Gutenberg Blocks.&rdquo;</p>\n\n\n\n<p>Watch a short walkthrough of how the plugin works:</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n\n</div>\n\n\n\n<h2>Useful Assortment of Blocks</h2>\n\n\n\n<p class=\"has-drop-cap\">While primarily testing the free version of ACF Blocks, I found that it has several useful blocks that could immediately address common needs for end-users. With 18 free blocks available, users have plenty to work with before deciding whether they want to move along the upgrade path to the pro version.</p>\n\n\n\n<p>One of the best blocks in the collection is the Photo Collage block. It is ACF Blocks&rsquo; answer to the core Gallery block. The grid options for this block alone make this plugin worth checking out. The block offers between 2 and 15 grid layouts, depending on the grid option the user selects.</p>\n\n\n\n<img />Setting the grid for the Photo Collage block.\n\n\n\n<p>My second favorite of the assortment is the Testimonial block. Coupled with the typography options, which are available for all blocks, you can have a lot of fun designing a testimonial section.</p>\n\n\n\n<img />Tinkering with Google Fonts in the Testimonial block.\n\n\n\n<p>This is a small sampling of what the plugin can do. The Price List block can help restaurant sites set up their menu. The Pricing Box block, particularly when nested into the core Columns block, makes it easy to set up a pricing section with multiple product options. And, the Team block makes it simple to create profile sections on a company&rsquo;s team/about page.</p>\n\n\n\n<p>The following blocks are available in the free version (with several more in the pro version):</p>\n\n\n\n<ol><li>Scrollable Image Block</li><li>Tab Block</li><li>Toggle Block</li><li>Accordion Block</li><li>Image Slider Block</li><li>Social Sharing Block</li><li>Photo Collage Block</li><li>Posts Block</li><li>Testimonial Block</li><li>Team Block</li><li>Multi Buttons Block</li><li>Pricing Box Block</li><li>Price List Block</li><li>Start Rating Block</li><li>Progress Bar Block</li><li>Counter Number Block</li><li>Click to tweet Block</li><li>Business Hours Block</li></ol>\n\n\n\n<p>Kamal&rsquo;s favorite blocks from the overall suite are Image Hotspot, which allows users to set an image background with &ldquo;pointers&rdquo; to pop up content; Before After Image, which lets users compare two images using a sliding bar; and Photo Collage, the plugin&rsquo;s grid-based gallery block. The first two are available only in the pro version of the plugin. The plugin creator said he thinks all the blocks are useful but these were the most fun to build.</p>\n\n\n\n<h2>Room for Improvement</h2>\n\n\n\n<p class=\"has-drop-cap\">ACF Blocks is a nice concept. It gets a lot of things right. However, there are minor issues that dampen the experience of working with its blocks. These issues are not insurmountable, and I expect Kamal will address them in upcoming versions based on familiarity with his past work and drive toward building great products for users.</p>\n\n\n\n<p>The most immediate issue and likely the simplest to fix is the plugin&rsquo;s styles for left and right margins on every block. The plugin resets these margins to <code>0</code> by default. Depending on the active theme on a site, this could shift the blocks to the edge of the screen instead of the content area on the front end. Some themes use left/right margins to align content. This is not an issue with only ACF Blocks. It is prevalent among plugins with front-end output.</p>\n\n\n\n<p>One quick solution for the margin issue is to wrap any of the plugin&rsquo;s blocks within the core Group block. This will put margins back under the theme&rsquo;s control.</p>\n\n\n\n<p>Editing block content happens in the block options panel instead of directly in the block. I am unsure if this is a limitation of using the ACF Pro framework or a design decision on Kamal&rsquo;s part. It feels odd to jump between editing content in the content area to editing content in the sidebar.</p>\n\n\n\n<p>One example of my confusion with block content was with the Photo Collage block. I clicked on the block, hoping to have the media library appear for uploading. Nothing happened. I clicked again because, well, maybe I did not get a good click in that first time. Nothing happened. I eventually found the image upload button under the block&rsquo;s option panel on the right.</p>\n\n\n\n<p>Setting block options can feel a little sluggish at times with the block output in the editor not reflecting changes immediately. This is primarily because ACF Blocks relies on the server-side rendering capabilities of ACF Pro. It is unlikely this can be addressed in the blocks plugin. Some users may find the delayed rendering to be tedious when editing multiple options.</p>\n\n\n\n<h2>Final Thoughts</h2>\n\n\n\n<p class=\"has-drop-cap\">Kamal has put together a useful set of blocks that will help many end-users build sections of content they cannot create out of the box. Between the free and pro versions, there is a total of 33 blocks. The creator is committed to adding more blocks over time based on user feedback. In the immediate future, he plans to keep hacking away at bug fixes and improving the code.</p>\n\n\n\n<p>I still feel like how ACF Pro works is a hindrance to how good this plugin could be if built from scratch. With that said, the framework helped make Kamal&rsquo;s plugin a reality. ACF Blocks is a showcase in what is possible via ACF Pro, which should inspire other developers who are looking for solutions built on top of one of the most widely-used frameworks in the WordPress ecosystem.</p>\n\n\n\n<p>Kamal understands that some ACF Pro users may try their hands at creating similar blocks but feels like his team&rsquo;s knowledge and dedication to offering support are the most important parts of the equation. &ldquo;ACF Blocks saves time and effort for creating blocks yourself for the most common web design elements,&rdquo; he said.</p>\n\n\n\n<p class=\"is-style-highlight has-white-color has-blue-700-background-color has-text-color has-background text-white bg-blue-700\">Note:  this plugin review and feedback were requested by the plugin author. Read our post about <a href=\"https://wptavern.com/product-reviews-in-the-wordpress-ecosystem-honesty-and-genuine-experiences\">honest feedback based on genuine experiences</a> for more information on how reviews are handled.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 06 May 2020 20:36:46 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:19;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:51:\"WPTavern: Jetpack 8.5 Adds New Podcast Player Block\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99327\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:145:\"https://wptavern.com/jetack-8-5-adds-new-podcast-player-block?utm_source=rss&utm_medium=rss&utm_campaign=jetack-8-5-adds-new-podcast-player-block\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3066:\"<p><a href=\"https://jetpack.com/2020/05/05/jetpack-8-5-new-podcast-block/\">Jetpack 8.5</a> was released today with a new podcast player block for sharing audio content. Configuring the block is as simple as entering the podcast RSS feed URL. This will automatically bring in the cover art and recent episodes. Block options allow for further customization of the display, including the number of episodes, colors, and the ability to show/hide cover art and episode descriptions. </p>\n\n\n\n<img />\n\n\n\n<p>Jetpack&rsquo;s new podcast player has arrived just in time, as podcasting has gotten a little boost in recent months due to the large numbers of people under stay-at-home orders. iHeartRadio, an American audio company with more than 350 podcasts, reports that <a href=\"https://www.iheartmedia.com/press/new-iheartpodcast-insights-show-increase-listening-more-americans-quarantine-during-covid-19\">listenership for its podcasting network is up 6%</a> month-over-month, with California and New York jumping 13% and 8% respectively.  iHeartRadio&rsquo;s insights also showed that certain genres are more popular than others:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>During a time of economic uncertainty, Americans are listening to more business and finance podcasts &ndash; for which downloads and streams are up 78 percent week-over-week among the iHeartRadio Original podcasts. Listeners are also turning to music, entertainment and comedy during this time, where iHeartPodcasts have shown an increase in listening as well.</p></blockquote>\n\n\n\n<p>Selling ads and marketing a new podcast may be more of a struggle during this economic downturn, but those with extra time on their hands may have an easier time producing and publishing episodes. Jetpack&rsquo;s new block makes it easy to share your own episodes or podcasts you enjoy from other websites.</p>\n\n\n\n<p>The 8.5 release also includes significant improvements to the <a href=\"https://jetpack.com/2020/04/07/re-introducing-jetpack-search-for-wordpress-sites/\">new Search feature</a>, which is powered by Elasticsearch, to provide better indexing and a simpler onboarding experience. </p>\n\n\n\n<p>Automattic developer Brandon Kraft published a post today that <a href=\"https://kraft.blog/2020/05/jetpacks-publicize-now-uses-twitter-cards/\">details recent changes to the Publicize feature</a>. In the past, Publicize would attach an image from the post when sending out its automatic tweet to Twitter. This has now been changed for Jetpack and WordPress.com sites so that Publicize no longer attaches a picture but defaults to allowing Twitter to display its Twitter card instead. Developers can use a filter to return the plugin to its previous behavior, if necessary.</p>\n\n\n\n<p>Jetpack 8.5 also makes more widgets and embed tools AMP-compatible, expands options for the Revue block, and fixes layout issues with several other blocks. Check out the <a href=\"https://wordpress.org/plugins/jetpack/#developers\">changelog on WordPress.org</a> for a full list of the enhancements and bug fixes.</p>\n\n\n\n<p></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 05 May 2020 23:09:36 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:20;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:52:\"WPTavern: Need to Smile Today? Stay WordPress Strong\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99333\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:147:\"https://wptavern.com/need-to-smile-today-stay-wordpress-strong?utm_source=rss&utm_medium=rss&utm_campaign=need-to-smile-today-stay-wordpress-strong\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5173:\"<div class=\"wp-block-embed__wrapper\">\n\n</div><strong>Lyrics:</strong> Zack Katz, Jonathan Mann | <strong>Music:</strong> Jonathan Mann<br />Video licensed under&nbsp;<a href=\"https://creativecommons.org/licenses/by/3.0/us/\">Creative Commons &ndash; Attribution</a>\n\n\n\n<p class=\"has-drop-cap\">For the first time, at least 19 people from the WordPress community can literally call themselves WordPress rock stars without it sounding like an outdated marketing gimmick.</p>\n\n\n\n<p><a href=\"https://gravityview.co/\">GravityView</a> dropped a community music video and website named <a href=\"https://wpstrong.org/\">WordPress Strong</a> earlier today. It is fun. It is inspirational. It will leave a smile on your face. The video features a wide range of faces, voices, and musical talent from around the planet.</p>\n\n\n\n<p>Much of the world is looking for small ways to cope with the ongoing COVID-19 pandemic. Each day is about finding the things we should be thankful for while waiting for life to feel like normal. The WordPress community has been a beacon of hope for many. It has continued providing purpose to people despite their daily lives being upended. This project is one more way to show the strength of our community.</p>\n\n\n\n<p>&ldquo;People were scrambling to adjust to the new reality of living in a pandemic, and there was a rush of uncertainty,&rdquo; said Zack Katz, the creator of GravityView, on starting the project. &ldquo;In the middle of all that uncertainty, I felt lucky to be part of the WordPress community: doing what we do, working on an open and thriving platform, with a culture of people who are kind to each other and support each other.&rdquo;</p>\n\n\n\n<p>Many GravityView customers began using the plugin to enable COVID-19 responses, such as sites like <a href=\"https://supportredditch.net/\">Support Redditch</a>, which coordinates relief efforts. &ldquo;I sensed a movement of coming together to help each other, and I wanted to get the word out: if you need help, ask the community,&rdquo; said Katz. &ldquo;We&rsquo;re here for you. We&rsquo;ll get through this together.&rdquo;</p>\n\n\n\n<p>A total of 19 volunteers contributed to the music video, including WordPress co-founder Matt Mullenweg. However, the true star of the group was Tracy Apps, the owner of <a href=\"http://tracyappsdesign.com/\">tracy apps design</a>, who laid down the beat on the drums.</p>\n\n\n\n<p>&ldquo;It involved asking a lot of people!&rdquo; said Katz of finding willing subjects. &ldquo;I get why people are reluctant. I even waited until the last minute to record my video! Something special happens when people are invited to go beyond their comfort zone, especially when it comes to creative endeavors. It was moving to have the emails come in with their videos. People were willing to share a different part of themselves.&rdquo;</p>\n\n\n\n<p>The <a href=\"https://twitter.com/hashtag/WordPressStrong\">#WordPressStrong</a> hashtag is open for anyone to contribute to on Twitter. The project is calling for volunteers to join in on the fun. If you can sing, play an instrument, or dance &mdash; or if you can&rsquo;t &mdash; you can be a part of this movement for our community to become stronger. If nothing else, it will give you something to do to pass the time. Tag yourself doing something and share it. I am certain it will brighten at least one person&rsquo;s day.</p>\n\n\n\n<h2>The WordPress Strong Project</h2>\n\n\n\n<p class=\"has-drop-cap\">Katz began the project in March. He shared some initial lyric ideas with <a href=\"https://www.jonathanmann.net/\">Jonathan Mann</a> who then wrote and recorded WordPress Strong. The GravityView team reached out to members of the WordPress community and asked them to lend their voices.</p>\n\n\n\n<p>&ldquo;I deeply respect [Mann] as a musician and how he exposes himself through his music,&rdquo; said Katz. &ldquo;His album <em>I Used to Love My Body</em> was my soundtrack for last year.&rdquo;</p>\n\n\n\n<p>Mann is the voice of the GravityView brand and has previously created a <a href=\"https://www.youtube.com/watch?v=nmUWfA56TqA\">song for the product</a>. Katz and Mann also worked on the <a href=\"https://www.youtube.com/watch?v=cqdDo_W8CVE\">WordPress Wiggle</a> song in 2017.</p>\n\n\n\n<p>&ldquo;When creating WordPress Strong, I shared a poem with [Mann] and expressed the tone that I wanted to convey,&rdquo; said Katz. &ldquo;The email had the subject line &lsquo;WordPress Hope Song.&rsquo; He wrote and recorded WordPress Strong, and I think you agree, it&rsquo;s a great WordPress Hope Song.&rdquo;</p>\n\n\n\n<p>The plan for the WordPress Strong website goes beyond releasing a song. Katz wants to expand the site to be a place where people from the community can ask and receive help during the pandemic. The team is currently working on a part of the site where community members can request assistance or offer help anonymously.</p>\n\n\n\n<p>&ldquo;I was hoping artists of all stripes would be interested in sharing their work on the WordPress Strong website,&rdquo; said Katz. &ldquo;Sharing creativity together empowers us to be vulnerable in our despair as well as our hope. I would like to help foster that.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 05 May 2020 20:36:58 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:21;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:56:\"Mark Jaquith: WordPress/Jetpack Driver for Laravel Valet\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:40:\"http://markjaquith.wordpress.com/?p=7213\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:88:\"https://markjaquith.wordpress.com/2020/05/05/wordpress-jetpack-driver-for-laravel-valet/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1082:\"<p>Recently I&#8217;ve found myself using <a href=\"https://laravel.com/docs/valet\">Laravel Valet</a> for local PHP development on my Mac. I love how fast and low-maintenance it is.</p>\n\n\n\n<p>One thing that is a little tricky about Valet is that you can&#8217;t really write custom Nginx configs. That means that I couldn&#8217;t use my favorite technique of routing missing images to the production site, via Jetpack&#8217;s Site Accelerator (formerly &#8220;Photon&#8221;) CDN.</p>\n\n\n\n<p>Normally, when doing local development on a WordPress site, you need three things: the codebase, a copy of the database, and the <code>wp-content/uploads</code> directory. But if you just redirect missing image files to your production site, you don&#8217;t need to laboriously copy all those files and clutter up your local machine.</p>\n\n\n\n<p>I found myself really missing that technique today, so I wrote a driver for Laravel Valet that handles it!</p>\n\n\n\n<p>You can get it here: <a href=\"https://github.com/markjaquith/WordPress-Jetpack-Valet-Driver\">WordPress Jetpack Valet Driver</a>.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 05 May 2020 19:11:43 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:12:\"Mark Jaquith\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:22;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:75:\"WPTavern: Find My Blocks Plugin Shows All Blocks in Use on a WordPress Site\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98953\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:195:\"https://wptavern.com/find-my-blocks-plugin-shows-all-blocks-in-use-on-a-wordpress-site?utm_source=rss&utm_medium=rss&utm_campaign=find-my-blocks-plugin-shows-all-blocks-in-use-on-a-wordpress-site\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3144:\"<p>How do you know what blocks are in use on a WordPress site?  I recently saw a tweet asking this question in regards to knowing whether it is safe to turn off a plugin. This seems like it could become a common question, especially for those who have hundreds or thousands of blog posts as well as those using WordPress as a CMS.</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n<blockquote class=\"twitter-tweet\"><p lang=\"en\" dir=\"ltr\">How hard would it be to create a plugin that let\'s me know how many and which blocks I\'m using site wide? Sometimes I wonder if I can deactivate a block plugin but I don\'t know if I\'m using a block it provides.</p>&mdash; Nick Hamze (@NickHamze) <a href=\"https://twitter.com/NickHamze/status/1253343502316064771?ref_src=twsrc%5Etfw\">April 23, 2020</a></blockquote>\n</div>\n\n\n\n<p>When looking at content in the editor, it isn&rsquo;t immediately evident which blocks are in use. You can click on the block navigation at the top of the editor, but that will only show you the blocks in use on that particular page. If you have a lot of plugins installed and many pages of content to wade through, figuring out if it&rsquo;s safe to remove a plugin can be a time-consuming process.</p>\n\n\n\n<p>Fortunately, there is already a plugin that will give you a quick overview of where blocks are being used on your site. <a href=\"https://wordpress.org/plugins/find-my-blocks/\">Find My Blocks</a> is the one that was suggested to Nick Hamze in response to the question in his tweet. I had not heard of it before, so I took it for a test drive today. </p>\n\n\n\n<p>Find My Blocks is basically a utility plugin that lists the blocks being used on your WordPress site, along with the posts/pages where they are in use. It includes core blocks and blocks from third-party plugins. The plugin&rsquo;s settings also give the option to sort the block menu display alphabetically or by most/least popular.</p>\n\n\n\n<div class=\"wp-block-image\"><img /></div>\n\n\n\n<p>Frontend developer <a href=\"https://eddysims.com/\">Eddy Sims</a> created Find My Blocks to solve one of his own problems and released it on WordPress.org in January. </p>\n\n\n\n<p>&ldquo;I was working on a site that required a few custom Gutenberg blocks,&rdquo; Sims said. &ldquo;After a week, updating became a hassle. I didn&rsquo;t know where the blocks were used. Find My Blocks is a plugin I created to hopefully help someone else with this issue.&rdquo; So far it has received several five-star reviews in the plugin directory. </p>\n\n\n\n<p>&ldquo;We&rsquo;ve been using this plugin to help us figure out where we&rsquo;ve used blocks on pages so we can deprecate them and replace them with shiny new blocks!&rdquo; WordPress developer Tammy Lee said. &ldquo;This plugin makes tracking down blocks really easy! I don&rsquo;t want to think about how much time it would have taken us, otherwise.&rdquo;</p>\n\n\n\n<p><a href=\"https://wordpress.org/plugins/find-my-blocks/\">Find My Blocks</a> is a plugin you may want to add to your favorites on WordPress.org for the next time you inherit a site that you didn&rsquo;t build, or for cleaning out your own installed plugins.   </p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 04 May 2020 22:54:44 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:23;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:67:\"WPTavern: The Future of WordPress: The Block Editor Is Here to Stay\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99271\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:177:\"https://wptavern.com/the-future-of-wordpress-the-block-editor-is-here-to-stay?utm_source=rss&utm_medium=rss&utm_campaign=the-future-of-wordpress-the-block-editor-is-here-to-stay\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:6577:\"<p class=\"has-drop-cap\">It is inevitable that when we publish a story on the Tavern that is remotely related to the block editor or the Gutenberg project, we receive negative comments. Despite sprinting along in its second year as part of core WordPress, there are still those who liken posts on the editor to <em>Soviet-style mind manipulation</em> and <em>propaganda</em> for certain unnamed companies.</p>\n\n\n\n<p>It is not all negative. Far more comments are from people who are ecstatic about the current editor and the upcoming features that will expand the block system to other areas of WordPress.</p>\n\n\n\n<p>However, I felt the need to address a recent request that we stop covering the block editor. While I cannot speak for our entire staff, there are two simple truths about why I write about blocks.</p>\n\n\n\n<h2>Truth #1: Blocks are Here to Stay</h2>\n\n\n\n<p class=\"has-drop-cap\">The block system is not going anywhere. WordPress has moved beyond the point where we should consider the block editor as a separate entity. It is an integral part of WordPress and will eventually touch more and more areas outside of the editing screen.</p>\n\n\n\n<p>Frankly, it would be poor journalism to <em>not</em> cover stories related to blocks.</p>\n\n\n\n<p>Some of the most exciting things happening in the WordPress ecosystem is around what developers are doing with blocks. Whether it is a <a href=\"https://wptavern.com/block-a-saurus-embeds-a-side-scrolling-t-rex-game-via-the-block-editor\">fun T-rex game</a>, a <a href=\"https://wptavern.com/godaddys-go-wordpress-theme-offers-a-page-building-experience-via-the-block-editor\">block-ready theme</a>, or a team of block developers being <a href=\"https://wptavern.com/block-lab-team-joins-wp-engine-looks-to-the-future-of-block-building\">hired by a major company</a>, there is always something interesting happening in the world of blocks.</p>\n\n\n\n<p>Every day, more users are embracing the block editor. Even the percentage of holdouts still running WordPress 4.9, which was the last version without the block editor, is decreasing. Currently, only 12.8% of <a href=\"https://wordpress.org/about/stats/\">WordPress installs</a> are on 4.9.  Nearly 73% are running WordPress 5.0 or newer.  Some of those users are running plugins like Classic Editor, which has maintained a steady growth rate in the neighborhood of 0.5% &ndash; 1.0% in recent months.  Currently, the plugin has over 5 millions installs, which is a drop in the ocean in comparison to total WordPress sites.</p>\n\n\n\n<p>At the moment, WordPress.com and self-hosted Jetpack users are creating content via blocks on 44.5 million WordPress sites. Yesterday, those users <a href=\"https://gutenstats.blog/\">wrote 302,000 posts</a> in the block editor.</p>\n\n\n\n<p>Blocks are the future of the platform. What we need to do as a community is avoid putting our heads in the sand or railing against the powers-that-be. Instead, we should ask ourselves what we could do to continue improving the system. <em>How can we move forward? How can we present our ideas, even dislikes, in a constructive manner? How can we create better software?</em></p>\n\n\n\n<p>Criticism of the editor is fair. Make it constructive so we can dissect and address that criticism. That is an essential part of building great software.</p>\n\n\n\n<h2>Truth #2: Love of Blocks</h2>\n\n\n\n<p class=\"has-drop-cap\">Believe it or not, I actually love blocks. While I may criticize some decisions about the editor, summoning an internal facepalm emoji at times, this is the most excited I have been about WordPress in years. But, it is not about me. I have enough familiarity with dozens of editors that I can live with even the most mediocre of experiences. And, if I am not satisfied, I can build my own.</p>\n\n\n\n<p>What it is about is seeing the face of an inexperienced WordPress user light up for the first time because they <em>get it</em>.</p>\n\n\n\n<p>For years, I helped an older family member run an outdoors site. I had no interest in hunting, fishing, or most other topics covered on the blog. However, he was passionate about what he was doing. I wanted to help fuel that passion in any way I could. <em>The problem?</em> He simply never learned how WordPress worked. He never had that lightbulb moment. His face never glowed when he finally figured out how to lay out his content in the editor.</p>\n\n\n\n<p>He had big ideas and no way to accomplish them.</p>\n\n\n\n<p>At the time, most page builders were little more than shortcode soup, which I knew would eventually mean I would be the one to clean up the mess. There were few options other than the classic editor. My older cousin stuck it out for longer than most. After a few years, he finally let the site go.</p>\n\n\n\n<p>Even some of what I would consider the most basic of things were too frustrating for him. It was also frustrating for me because I could not understand why he could never learn what I was teaching.</p>\n\n\n\n<p>However, the block editor changed things. He was thinking of starting a new site but was asking about non-WordPress platforms. I spun up a demo install and a basic block-ready theme for him not long ago. Suddenly, this guy who routinely broke links and accidentally made all of his blog post content bold &mdash; twice &mdash; was piecing together media-filled content with few issues. That initial passion that he had all those years ago seemed to come back. Maybe, just maybe, WordPress might now be the CMS for him.</p>\n\n\n\n<p>I am fully aware that this is not everyone&rsquo;s experience. However, what I have found working with new and less-than-tech-savvy users is that the block editor is a stepping stone toward them being able to create the sites they want more easily. Right now, those users have far more control over their content than ever before. In the future, they will have that control over their entire site.</p>\n\n\n\n<p>When I share a story about blocks, it is because I am excited about them. More so, I want to share that excitement with others who are on this journey. Whether they want something on the <a href=\"https://wptavern.com/the-wacky-world-of-sorta-brilliants-sorta-fun-block-plugins\">wacky and weird</a> side of things or want to <a href=\"https://wptavern.com/create-custom-patterns-with-the-block-pattern-builder-plugin\">build custom patterns</a> for reuse in their posts, I want them to find those tools.</p>\n\n\n\n<p>If I am a bit optimistic about the future at times, I will not apologize for that. I look forward to the next block-related story that we have the opportunity to cover here at the Tavern.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 04 May 2020 20:52:38 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:24;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:54:\"WordPress.org blog: The Month in WordPress: April 2020\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:34:\"https://wordpress.org/news/?p=8571\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:69:\"https://wordpress.org/news/2020/05/the-month-in-wordpress-april-2020/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:8157:\"<p>April continued to be a challenging time for the WordPress community, with many under stay-at-home recommendations. However, it was also an exciting month in which we created new ways to connect with and inspire each other! This month, amazing contributors moved more WordCamps online and shipped new releases for WordPress and Gutenberg. For the latest, read on. </p>\n\n\n\n<hr class=\"wp-block-separator\" />\n\n\n\n<h2>WordPress 5.4.1 released</h2>\n\n\n\n<p>On April 24th,&nbsp; <a href=\"https://make.wordpress.org/core/2020/04/24/wordpress-5-4-1-rc1/\">WordPress 5.4.1 Release Candidate 1</a> (RC1) was released for testing, quickly followed by the official <a href=\"https://wordpress.org/news/2020/04/wordpress-5-4-1/\">release of WordPress 5.4.1</a> on April 29th. This security release features 17 bug fixes and seven security fixes, so we recommend updating your sites immediately. To download WordPress 5.4.1, visit your Dashboard, click on Updates, then Update Now, or download the latest version directly from WordPress.org. For more information, visit <a href=\"https://wordpress.org/news/2020/04/wordpress-5-4-1/\">this post</a>, review the <a href=\"https://core.trac.wordpress.org/query?milestone=5.4.1&group=component&col=id&col=summary&col=milestone&col=owner&col=type&col=status&col=priority&order=priority\">full list of changes on Trac</a>, or check out the <a href=\"https://wordpress.org/support/wordpress-version/version-5-4-1/\">version 5.4.1 HelpHub documentation page</a>.</p>\n\n\n\n<p>Want to get involved in building WordPress Core? Follow<a href=\"https://make.wordpress.org/core/\"> the Core team blog</a>, and join the #core channel in <a href=\"https://make.wordpress.org/chat/\">the Making WordPress Slack group</a>.</p>\n\n\n\n<h2>Gutenberg 7.9 and 8.0 released</h2>\n\n\n\n<p>It was another exciting month for Gutenberg, with the release of <a href=\"https://make.wordpress.org/core/2020/04/15/whats-new-in-gutenberg-15-april/\">7.9</a> and <a href=\"https://make.wordpress.org/core/2020/04/29/whats-new-in-gutenberg-29-april/\">8.0</a>! Version 7.9 brought new block design tools, three new patterns, and improved block markup. Gutenberg 8.0 continued to refine the new block patterns feature, with additional options for inline formatting, and extending the functionality of the Code Editor. In addition to these new features, both releases included new enhancements and APIs, along with a number of bug fixes, performance improvements, some experiments, and more! You can read all the details about the latest Gutenberg releases in the announcement posts for <a href=\"https://make.wordpress.org/core/2020/04/15/whats-new-in-gutenberg-15-april/\">7.9</a> and <a href=\"https://make.wordpress.org/core/2020/04/29/whats-new-in-gutenberg-29-april/\">8.0</a>.&nbsp;</p>\n\n\n\n<p>Want to get involved in building Gutenberg? Follow <a href=\"https://make.wordpress.org/core/\">the Core team blog</a>, contribute to <a href=\"https://github.com/WordPress/gutenberg/\">Gutenberg on GitHub</a>, and join the #core-editor channel in <a href=\"https://make.wordpress.org/chat/\">the Making WordPress Slack group</a>.</p>\n\n\n\n<h2>BuddyPress 6.0.0</h2>\n\n\n\n<p><a href=\"https://buddypress.org/2020/04/buddypress-6-0-0-beta2/\">BuddyPress 6.0.0-beta2</a> was released for testing in mid-April, leading to the <a href=\"https://buddypress.org/2020/04/buddypress-6-0-0-release-candidate/\">BuddyPress 6.0.0 Release Candidate</a>, announced on April 29. This is an important step before&nbsp; the final release of BuddyPress 6.0.0, which is slated for Thursday, May 14. Changes and new features in this release include moving the profile photo and user cover image under the BP Members component, and a new BP Rest API. Additionally, this release will introduce the first round of BuddyPress Blocks! Last, but not least, BuddyPress 6.0.0 will require at least PHP 5.6 and WordPress 4.8.&nbsp;</p>\n\n\n\n<p>Want to get involved? <a href=\"https://buddypress.org/2020/04/buddypress-6-0-0-release-candidate/\">Test the 6.0.0-RC here</a>! You can also help by <a href=\"https://translate.wordpress.org/projects/wp-plugins/buddypress/dev/\">translating BuddyPress into another language</a>, or let the team know of any issues you find, either in <a href=\"https://buddypress.org/support\">the support forums</a> and/or in their <a href=\"https://buddypress.trac.wordpress.org/\">development tracker</a>.&nbsp;</p>\n\n\n\n<h2>WordCamp US goes online, apply to speak!</h2>\n\n\n\n<p>WordCamp US will <a href=\"https://2020.us.wordcamp.org/2020/04/30/wordcamp-us-will-be-virtually-awesome/\">take place online due to the COVID-19 pandemic</a>. The event still runs from October 27-29, 2020, and will be free to anyone who wishes to attend. The team plans to offer&nbsp; what WCUS has historically brought to the community in person: sessions and workshops, Contributor Day, a hallway track, and of course, State of the Word.&nbsp;</p>\n\n\n\n<p>Interested in speaking at WCUS? The <a href=\"https://2020.us.wordcamp.org/2020/03/16/call-for-speakers-is-now-open/\">Call for Speakers</a> is still open! You can apply to speak on the <a href=\"https://2020.wcus-speakers.org/\">speaker application site</a> until May 31, 2020 at 11:59 pm CDT (UTC-5).&nbsp;</p>\n\n\n\n<p>Additionally, the <a href=\"https://2020.us.wordcamp.org/2020/03/23/call-for-cities-for-wcus-2021-2022/\">Call for Cities is also open</a>. If your community is interested in hosting WordCamp US in 2021 &amp; 2022, please <a href=\"https://wordcampcentral.survey.fm/wcus-2021-2022\">fill out this application</a>.&nbsp;</p>\n\n\n\n<p>For the latest information about WordCamp US, sign up for updates on the <a href=\"https://2020.us.wordcamp.org/\">website</a>, or follow <a href=\"https://www.facebook.com/WordCampUSA/\">Facebook</a>, <a href=\"https://twitter.com/WordCampUS\">Twitter</a>, or <a href=\"https://www.instagram.com/wordcampus/?hl=en\">Instagram</a>.&nbsp;</p>\n\n\n\n<h2>WordCamp Europe 2020 goes virtual&nbsp;</h2>\n\n\n\n<p>Last month, WordCamp Europe decided to postpone its Porto event to 2021. This April, the WCEU organizing team announced that the <a href=\"https://2020.europe.wordcamp.org/2020/04/06/wordcamp-europe-2020-is-moving-online/\">2020 WordCamp will be online</a>! WordCamp Europe 2020 Online will take place from June 4-6, 2020, and tickets will be free. There will be a <a href=\"https://make.wordpress.org/updates/2020/04/15/wordcamp-europe-2020-contributor-day-update/\">virtual Contributor Day</a> on June 4, and then two half days of live-streamed talks and workshops. To participate, get your free ticket <a href=\"https://2020.europe.wordcamp.org/tickets/\">here</a>.&nbsp;</p>\n\n\n\n<p>To get the latest news for WordCamp Europe 2020 Online, follow on <a href=\"https://www.facebook.com/WCEurope/\">Facebook</a>, <a href=\"https://twitter.com/wceurope?lang=en\">Twitter</a>, <a href=\"https://www.linkedin.com/company/wordcampeurope/\">LinkedIn</a>, or on <a href=\"https://www.instagram.com/wceurope/?hl=en\">Instagram</a>.&nbsp;</p>\n\n\n\n<hr class=\"wp-block-separator\" />\n\n\n\n<h2>Further Reading</h2>\n\n\n\n<ul><li><a href=\"https://make.wordpress.org/core/2020/04/08/wordpress-5-5-call-for-tickets/\">The WordPress 5.5 release cycle has officially been kicked off with a Call for Tickets</a>.</li><li><a href=\"https://make.wordpress.org/themes/2020/04/03/proposal-github-theme-review/\">Read the proposal for a new GitHub Theme review process.</a>.</li><li><a href=\"https://wordpress.tv/event/wpblocktalk-april-2020/\">Did you miss WPBlockTalk, or want to watch that really interesting session again? All talks are available on WordPress.tv!</a></li><li><a href=\"https://make.wordpress.org/core/2020/04/01/feature-plugin-proposal-wp-consent-api/\">The Core team has introduced a proposal for a new Consent API as a feature plugin</a>.</li><li><a href=\"https://make.wordpress.org/updates/2020/04/30/quarterly-updates-q1-2020/\">All WordPress contribution teams have reported on their recent work in the first quarterly update of 2020</a>.</li></ul>\n\n\n\n<p><em>Have a story that we should include in the next “Month in WordPress” post? Please </em><a href=\"https://make.wordpress.org/community/month-in-wordpress-submissions/\"><em>submit it here</em></a><em>.</em></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 04 May 2020 09:31:22 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:10:\"Angela Jin\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:25;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:48:\"BuddyPress: BuddyPress 6.0.0 Release Candidate 2\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:32:\"https://buddypress.org/?p=311439\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:68:\"https://buddypress.org/2020/05/buddypress-6-0-0-release-candidate-2/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2943:\"<p>Hello,</p>\n\n\n\n<p>The second <a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC2.zip\">release candidate for BuddyPress 6.0.0</a> is now available for an ultimate round of testing!</p>\n\n\n\n<p>Since the <a href=\"https://buddypress.org/2020/04/buddypress-6-0-0-release-candidate/\">first release candidate</a> and thanks to the <a href=\"https://make.wordpress.org/polyglots/\">WordPress Polyglots Team</a> (Many thanks to <a href=\"https://profiles.wordpress.org/tobifjellner/\">@tobifjellner</a> &amp; <a href=\"https://profiles.wordpress.org/ocean90/\">@ocean90</a>), we&#8217;ve found an issue involving the translation of our new BuddyPress Blocks. The BP Blocks are using <a href=\"https://make.wordpress.org/core/2018/11/09/new-javascript-i18n-support-in-wordpress/\">JavaScript i18n</a> functions and a specific task of our build process was preventing <a href=\"https://make.wordpress.org/polyglots/handbook/tools/glotpress-translate-wordpress-org/\">GlotPress</a> from identifying the strings needing to be translated.</p>\n\n\n\n<p>We believe <a href=\"https://buddypress.trac.wordpress.org/ticket/8290\">we&#8217;ve fixed this issue</a> and this new release candidate will help us confirm it.</p>\n\n\n\n<p>BuddPress 6.0.0 is&nbsp;still slated for release&nbsp;on&nbsp;<strong>Thursday, May 14</strong>, and if you haven’t tried 6.0.0 yet,&nbsp;<strong>it&#8217;s probably your last chance to do so!</strong></p>\n\n\n\n<p>You can test the <a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC2.zip\">6.0.0-RC2</a> pre-release in 4 ways :</p>\n\n\n\n<ul><li>Try the <a href=\"https://wordpress.org/plugins/bp-beta-tester/\">BP Beta Tester</a> plugin.</li><li><a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC2.zip\">Download the release candidate here (zip file)</a>.</li><li>Check out our SVN repository: <code>svn co https://buddypress.svn.wordpress.org/trunk/</code></li><li>Clone our read-only Git repository: <code>git clone git://buddypress.git.wordpress.org/</code></li></ul>\n\n\n\n<p>A detailed changelog will be part of our official release note, but&nbsp;you can get a quick overview by reading the post about the&nbsp;<a href=\"https://buddypress.org/2020/03/buddypress-6-0-0-beta1/\">6.0.0 Beta1</a>&nbsp;release.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2>Polyglots contributors, there&#8217;s some extra work.</h2>\n\n\n\n<p>This release candidate should introduce around 50 new strings to translate (the ones that were not included previously due to the issue), so thanks in advance for your comprehension and for your help <span class=\"dashicons dashicons-heart\"></span>.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<p>As usual, <strong>if you think you’ve found a bug</strong>, please let us know reporting it on&nbsp;<a href=\"https://buddypress.org/support\">the support forums</a>&nbsp;and/or&nbsp;on&nbsp;<a href=\"https://buddypress.trac.wordpress.org/\">our development tracker</a>.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Sun, 03 May 2020 04:45:08 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:12:\"Mathieu Viet\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:26;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:99:\"WPTavern: FOSS Responders Group Brings Financial Help to Open Source Ecosystem Affected by COVID-19\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99213\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:243:\"https://wptavern.com/foss-responders-group-brings-financial-help-to-open-source-ecosystem-affected-by-covid-19?utm_source=rss&utm_medium=rss&utm_campaign=foss-responders-group-brings-financial-help-to-open-source-ecosystem-affected-by-covid-19\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2003:\"<p>The pandemic has caused economic hardships and upheaval in nearly every industry. Open source communities and contributors have been affected in a myriad of ways &ndash; whether it&rsquo;s a loss of donations, the burden of nonrefundable travel expenses for canceled conferences, or severely diminished business and fundraising opportunities. </p>\n\n\n\n<p><a href=\"https://fossresponders.com/\">FOSS Responders</a> is a working group of volunteers that aims to future-proof the open source infrastructure we rely on by helping sustain those who maintain the software. The group&rsquo;s website allows those in need to apply for emergency funds. FOSS Responders is <a href=\"https://opencollective.com/foss-responders\">raising money on Open Collective</a> and 100% of donations go to open source technologists in need. So far the group has an estimated annual budget of $8,145.05. Open Collective is also waiving its platform fees on COVID-19 solidarity collectives until the end of June.</p>\n\n\n\n<p>On May 22, FOSS Responders plans to host a <a href=\"https://opencollective.com/foss-responders/events/virtual-funding-event-q2-2020-4edd1e3a\">virtual funding event</a> to provide financial support for organizations affected by the profound economic disruptions caused by the pandemic. Organizers have a $5,000 goal for ticket revenue from general event ticket sales.</p>\n\n\n\n<p>In addition to providing emergency funds, the FOSS Responders group is aiming to address non-financial needs. Open source projects that relied heavily on events for fundraising need help amplifying their projects and recruiting volunteers. FOSS Responders is also creating a Resource Center for projects to find tips and tricks on how to manage fully virtual community interactions and events. Anyone with a skill or service to volunteer can get in touch on the <a href=\"https://fossresponders.com/\">FOSS Responders website</a> and the team will work as matchmakers to connect experts with projects that need help.</p>\n\n\n\n<p></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 01 May 2020 23:04:29 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:27;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:79:\"WPTavern: Block Lab Team Joins WP Engine, Looks to the Future of Block Building\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98935\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:201:\"https://wptavern.com/block-lab-team-joins-wp-engine-looks-to-the-future-of-block-building?utm_source=rss&utm_medium=rss&utm_campaign=block-lab-team-joins-wp-engine-looks-to-the-future-of-block-building\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5636:\"<p class=\"has-drop-cap is-style-default\">The three-person Block Lab team of Luke Carbis, Ryan Kienstra, and Rob Stinson is <a href=\"https://getblocklab.com/the-block-lab-team-are-joining-wp-engine/\">joining WP Engine</a> to work on the company&rsquo;s block editor projects. WP Engine approached the team members after seeing how successful the <a href=\"https://getblocklab.com/\">Block Lab project</a> had grown and made them an offer.  The team will be able to continue building projects with solid financial backing.</p>\n\n\n\n<p><a href=\"https://wordpress.org/plugins/block-lab/\">Block Lab</a> is a plugin that was created to allow other developers to build blocks without needing to wade through the depths of complex JavaScript programming. It is a way to get your feet wet in the block development pool without diving in head first. The plugin has built a solid reputation based on user reviews. Out of 39 submissions, it has received 38 five-star ratings.</p>\n\n\n\n<p>&ldquo;From the start, Block Lab has been our answer to the question of &lsquo;how can I lower the barrier to entry for creating custom blocks,\'&rdquo; said Stinson. He said the plugin has done two important things for developers. It has given them an easy-to-use admin interface to work from and a simplified templating experience that is aligned with traditional workflows. &ldquo;It&rsquo;s helped folk who haven&rsquo;t had the time to summit the JS-all-the-things mountain or simply provide those that are looking for a standardized system that does a lot of the heavy lifting for them.&rdquo;</p>\n\n\n\n<p>The Block Lab plugin is being phased out, but the team assures that the plugin&rsquo;s current users will not be left in the dust. The plan is to continue supporting the plugin through bug and compatibility fixes for the next year. Pro users will also receive the same support until their license expires. In the long term outlook, the team plans to build a migration path to the new tools they will be building under the WP Engine banner.</p>\n\n\n\n<p>Stinson said that the plugin should work well for a long time to come because it was built by Carbis and Kienstra, two of the best engineers he has worked with. However, he stresses that the work they will be doing with WP Engine will exceed anything they have done with Block Lab.</p>\n\n\n\n<p>&ldquo;We&rsquo;ll be working on technology there that is focused on the Block Editor though, and a part of that will be taking what we&rsquo;ve done with Block Lab and introducing the feature set to the WP Engine suite of products,&rdquo; he said. &ldquo;The alignment will be close and will offer existing Block Lab users an easy migration experience.&rdquo;</p>\n\n\n\n<p>While the Block Lab plugin will see an end, the features the team has worked on will live on in some form.</p>\n\n\n\n<h2>A New Beginning</h2>\n\n\n\n<p class=\"has-drop-cap\">Before taking on roles with WP Engine, each member of the Block Lab team was paying the bills through agency and freelance work. Block Lab was merely a side project they were handling in their free time, but it was slowly growing both in scale and financially.</p>\n\n\n\n<p>&ldquo;Getting to a place where we could give it full-time focus was easily two to three years away though,&rdquo; said Stinson, &ldquo;and we have always been incredibly conscious of the things we wanted to be doing with it and how much the time factor was a limitation. With WP Engine, we&rsquo;re equipped to take the product vision we had for Block Lab and basically strap a rocket to it. Not only are we able to devote our full attention, but we also have the incredible support and resources of WP Engine behind us.&rdquo;</p>\n\n\n\n<p>Stinson is looking forward to the transition within the state of the current WordPress ecosystem. The team can walk into a fresh beginning with the full weight of a major company behind them. &ldquo;Between the classic way of building with WordPress and this new block-first frontier, being set up right now to build and contribute is incredible!&rdquo; he said.</p>\n\n\n\n<p>The team had an existing roadmap and backlog of features they wanted to develop. However, with Block Lab being only a side project, it meant those features would have taken much longer to build. They can now pursue them full time.</p>\n\n\n\n<p>&ldquo;We saw what Block Lab has currently as a necessary baseline for a plugin that equipped folks to create custom blocks, but what we have planned and are dreaming about goes so much further,&rdquo; said Stinson. &ldquo;Joining WP Engine unleashes us to chase down that work faster and with more focus. Another really exciting piece of this is that with our focus we are better positioned to offer insights and contribution to the larger block editor project through core and community contributions.&rdquo;</p>\n\n\n\n<p>The team now has the opportunity to be a pioneer in the years to come. They have proved they can build a useful tool on top of the block editor. The next step is seeing where they take it and whether they can get more developers to join them into a world of building blocks.</p>\n\n\n\n<p>&ldquo;The shift in thinking around how a website is structured towards one that is powered by &lsquo;blocks&rsquo; is a journey that the majority of the WP community is still on,&rdquo; said Stinson. &ldquo;A big part of my vision is having a larger portion of the community up to speed and onboard with this. With more people operating within that zone, more great work and tooling will be produced. By lowering the barrier to entry through Block Lab and what we have planned at WP Engine, it will help to get more people in that zone.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 01 May 2020 17:16:06 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:28;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:63:\"WPTavern: WordCamp US 2020 Goes Online, Cancels In-Person Event\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99149\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:169:\"https://wptavern.com/wordcamp-us-2020-goes-online-cancels-in-person-event?utm_source=rss&utm_medium=rss&utm_campaign=wordcamp-us-2020-goes-online-cancels-in-person-event\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3758:\"<p>WordCamp US 2020 organizers have <a href=\"https://2020.us.wordcamp.org/2020/04/30/wordcamp-us-will-be-virtually-awesome/\">cancelled the in-person event</a> in favor of hosting it as an online-only conference. With more than a million confirmed coronavirus cases in the U.S. today, 63,000+ deaths, and <a href=\"https://www.cnn.com/2020/04/30/health/us-coronavirus-thursday/index.html\">31 states set to partially reopen</a> this weekend, the pandemic&rsquo;s trajectory throughout the country has become increasingly uncertain. </p>\n\n\n\n<p>Many statewide stay-at-home orders are expiring tomorrow, despite <a href=\"https://www.nbcnews.com/health/health-news/guidelines-call-14-day-drop-cases-reopen-no-state-has-n1194191\">no state having met the federal guidelines for reopening</a>. Some businesses are opting to reopen in a limited capacity, but the general populace is still wary of returning to their previous way of life. In the state of Missouri, where WordCamp US was to be hosted in 2020, there will be no limitations on social gatherings as of May 4, as long as individuals maintain social distancing. It&rsquo;s not yet possible to predict what will be happening in the area in October or how it might impact an event with international attendees. </p>\n\n\n\n<p>After organizers extended the WCUS speaker application deadline for another 1.5 months on April 17,  it seemed the general disinclination towards traveling and gathering in large groups had already taken hold. Booking hotels and travel arrangements five months in advance is still too much of a gamble for speakers and attendees. </p>\n\n\n\n<p>The WCUS organizing team emphasized the longterm health and safety of the WordPress community as their primary concern in today&rsquo;s <a href=\"https://2020.us.wordcamp.org/2020/04/30/wordcamp-us-will-be-virtually-awesome/\">announcement</a> about moving to an online-only event:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>The WCUS organizing team has been working with WordCamp Central and local health authorities to try to make sense of the current COVID-19 pandemic and what it means for our event in St. Louis this October. Throughout this, we have held the longterm health and safety of the WordPress community as the highest priority of our event. To move forward in a way that honors what is best for our community &ndash; both locally and globally &ndash; we have made the hard choice to convert WordCamp US 2020 to an online only event.&nbsp;</p></blockquote>\n\n\n\n<p>WCUS will still happen on the originally scheduled dates, October 27th &ndash; 29th. Organizers plan to run sessions, workshops, and a virtual Contributor Day, along with the annual State of the Word address from Matt Mullenweg. They are also putting together a hallway track, some form of swag, and creative ways for attendees to connect, which will be announced at a later date. </p>\n\n\n\n<p>WCUS is now free for anyone who wants to attend. Without the necessity to rent a venue, provide lunches, and other physical aspects of the event, sponsorships are easily able to cover the cost of streaming to an unlimited number of attendees. </p>\n\n\n\n<p>The <a href=\"https://2020.wcus-speakers.org/\">call for speakers</a> is open until May 31, 2020 at 11:59 pm CDT. WCUS is still accepting sponsorships and will be publishing a set of unique sponsorship packages for the virtual event. Organizers plan to put out a call for volunteers in the near future.  </p>\n\n\n\n<p>WordCamp US follows other major regional WordCamps in Asia and Europe that have canceled in-person events due to the pandemic. Several other upcoming WordCamps, including events in Spain, Kent, Denver, and Minneapolis / Saint Paul,&nbsp;have also announced that they are transitioning to online-only events.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 30 Apr 2020 22:49:16 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:29;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:103:\"WPTavern: Gutenberg 8.0 Merges Block and Pattern Inserter, Adds Inline Formats, and Updates Code Editor\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99130\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:247:\"https://wptavern.com/gutenberg-8-0-merges-block-and-pattern-inserter-adds-inline-formats-and-updates-code-editor?utm_source=rss&utm_medium=rss&utm_campaign=gutenberg-8-0-merges-block-and-pattern-inserter-adds-inline-formats-and-updates-code-editor\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5033:\"<p class=\"has-drop-cap\">The team behind the Gutenberg plugin <a href=\"https://make.wordpress.org/core/2020/04/29/whats-new-in-gutenberg-29-april/\">shipped version 8.0 yesterday</a>. The update adds some nice user-facing changes, including a merged block and pattern inserter, new inline formatting options, and visual changes to the code editor. Over two dozen bug fixes were included in the release, along with several enhancements.</p>\n\n\n\n<p>Designers on the project <a href=\"https://github.com/WordPress/gutenberg/pull/21515\">updated the welcome box illustrations</a> to match the current UI. Because the welcome modal should already be dismissed for current users, only new users should see these changes.</p>\n\n\n\n<p>For theme authors, the post title and placeholder paragraph text for the block appender will <a href=\"https://github.com/WordPress/gutenberg/pull/21749\">inherit body font styles</a>. Previously, they had specific styles attached to them in the editor. The current downside is that the post title is not an <code>&lt;h1&gt;</code> element so it cannot automatically inherit styles for that element. However, that will change once the post title becomes a true block in the editor.</p>\n\n\n\n<p>The editor also now <a href=\"https://github.com/WordPress/gutenberg/pull/21608\">clears centered blocks</a> following a floated block. This is an opinionated design change, but it should not negatively affect most themes. However, theme authors should double-check their theme styles to be sure.</p>\n\n\n\n<h2>Updated Block and Pattern Inserter</h2>\n\n\n\n<img />Patterns available in the inserter.\n\n\n\n<p class=\"has-drop-cap\">The development team <a href=\"https://github.com/WordPress/gutenberg/pull/20951\">added patterns to the existing inserter</a>. Now, both blocks and patterns have an individual tab within a unified interface. This is yet another step in the evolution of the pattern system that should land in core WordPress this year.</p>\n\n\n\n<p>Right now, the experience is a two-steps-forward-one-step-back deal. The inserter&rsquo;s behavior has improved and it is great to see patterns merged into it. However, all blocks and patterns are within long lists that require scrolling to dig through. Block categories are no longer tabbed in version 8.0, which is a regression from previous versions. I am certain this will be resolved soon enough, but it is a little frustrating locating a block in the list at the moment.</p>\n\n\n\n<p>Merging patterns into the inserter is an ongoing process. There is still a lot of work to do before the final product is polished and included in core WordPress.</p>\n\n\n\n<p>The following are some key items that need to be addressed in upcoming versions of Gutenberg:</p>\n\n\n\n<ul><li>Patterns should be categorized the same as blocks.</li><li>The block search box should switch to a pattern search box when viewing patterns.</li><li>Pattern titles should be reintroduced in the interface (removed in 8.0).</li></ul>\n\n\n\n<p>Of course, there is a host of other minor and major issues the team will need to cover to nail down the user experience. For now, the interface for patterns continues to improve.</p>\n\n\n\n<h2>Subscript and Superscript Formats</h2>\n\n\n\n<img />Adding superscript text to the editor.\n\n\n\n<p class=\"has-drop-cap\">Gutenberg developers added <a href=\"https://github.com/WordPress/gutenberg/pull/21819\">two new inline formatting options</a> to the editor toolbar: subscript and superscript. These options allow users to add text such as X<sub>2</sub> and X<sup>2</sup>.  They work the same as bold, italic, inline code, and other options.</p>\n\n\n\n<p>The two formatting options represent their respective inline HTML tags, <code>&lt;sub&gt;</code> for subscript and <code>&lt;sup&gt;</code> for superscript. With the addition of the elements, the toolbar now covers most of the widely-used inline HTML tags. The only other tags that are low on my wish list are <code>&lt;abbr&gt;</code>, <code>&lt;del&gt;</code>, and <code>&lt;ins&gt;</code>, but I could live with those remaining firmly in plugin territory.</p>\n\n\n\n<h2>Improved Code Editor</h2>\n\n\n\n<img />Updated code-editing view.\n\n\n\n<p class=\"has-drop-cap\">The code editor <a href=\"https://github.com/WordPress/gutenberg/pull/21643\">received a much-needed overhaul</a> in the 8.0 update. Everything from the post title to the content is set in a monospace font, and the width of the code editing box spans the editing area. It should be a welcome change for those who need to switch to code view once in a while.</p>\n\n\n\n<p>The next step to polishing the code editor (and the HTML block) would be to add syntax highlighting. In the current version, the HTML output is plain text. Given the extra markup that the block editor produces, it can be a bit of a jumbled mess to wade through. Basic syntax highlighting would improve the experience several times over. There is a <a href=\"https://github.com/WordPress/gutenberg/issues/10423\">GitHub ticket</a> for adding the feature, but it has not seen any movement in several months.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 30 Apr 2020 19:48:34 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:30;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:46:\"BuddyPress: BuddyPress 6.0.0 Release Candidate\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:32:\"https://buddypress.org/?p=311340\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:66:\"https://buddypress.org/2020/04/buddypress-6-0-0-release-candidate/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3360:\"<p>Hello BuddyPress community members!</p>\n\n\n\n<p>The first <a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC1.zip\">release candidate for BuddyPress 6.0.0</a> is now available for a last round of testing!</p>\n\n\n\n<p>This is an important milestone as we progress toward the BuddyPress 6.0.0 final release date. “Release Candidate” means that we think the new version is ready for release, but with more than 200,000 active installs, hundreds of BuddyPress plugins and Thousands of WordPress themes, it’s possible something was missed.</p>\n\n\n\n<div class=\"wp-block-image\"><img src=\"https://buddypress.org/wp-content/uploads/1/2020/04/bp-6-0-0-slated-1024x576.jpg\" alt=\"\" class=\"wp-image-311341\" /></div>\n\n\n\n<p>BuddPress 6.0.0 is&nbsp;slated for release&nbsp;on&nbsp;<strong>Thursday, May 14</strong>, but we need&nbsp;<em>your</em>&nbsp;help to get there—if you haven’t tried 6.0.0 yet,&nbsp;<strong>now is the time!</strong></p>\n\n\n\n<p>You can test the&nbsp;<a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC1.zip\">6.0.0-RC</a>&nbsp;pre-release in 4 ways :</p>\n\n\n\n<ul><li>Try the&nbsp;<a href=\"https://wordpress.org/plugins/bp-beta-tester/\">BP Beta Tester</a>&nbsp;plugin.</li><li><a href=\"https://downloads.wordpress.org/plugin/buddypress.6.0.0-RC1.zip\">Download the release candidate here (zip file)</a>.</li><li>Check out our SVN repository:&nbsp;<code>svn co https://buddypress.svn.wordpress.org/trunk/</code></li><li>Clone our read-only Git repository:&nbsp;<code>git clone git://buddypress.git.wordpress.org/</code></li></ul>\n\n\n\n<p>A detailed changelog will be part of our official release note, but&nbsp;you can get a quick overview by reading the post about the&nbsp;<a href=\"https://buddypress.org/2020/03/buddypress-6-0-0-beta1/\">6.0.0 Beta1</a>&nbsp;release.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2>Plugin and Theme Developers</h2>\n\n\n\n<p>Please test your plugins and themes against BuddyPress 6.0.0. If you find compatibility problems, please be sure to post to this specific&nbsp;<a href=\"https://buddypress.org/support/topic/buddypress-6-0-0-release-candidate/\">support topic</a>&nbsp;so we can figure those out before the final release. We strongly advise you to have a look at the <a href=\"https://bpdevel.wordpress.com/category/development-notes/6-0/\">6.0.0 development notes</a> to figure out what to focus on during your testing.</p>\n\n\n\n<div class=\"wp-block-spacer\"></div>\n\n\n\n<h2>Polyglots, we need you!</h2>\n\n\n\n<p>Do you speak a language other than English? <a href=\"https://translate.wordpress.org/projects/wp-plugins/buddypress/\">Help us translate BuddyPress into many languages!</a> This release also marks the <a href=\"https://make.wordpress.org/polyglots/handbook/glossary/#string-freeze\">string freeze</a> point of the 6.0.0 release schedule. For your information, we are now using WP CLI to generate the buddypress.pot file and you&#8217;ll see we&#8217;ve paid attention to add translators comments to all the strings needing some.</p>\n\n\n\n<p><strong>If you think you’ve found a bug</strong>, please let us know reporting it on&nbsp;<a href=\"https://buddypress.org/support\">the support forums</a>&nbsp;and/or&nbsp;on&nbsp;<a href=\"https://buddypress.trac.wordpress.org/\">our development tracker</a>.</p>\n\n\n\n<p>Thanks in advance for giving the release candidate a test drive!</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 30 Apr 2020 00:45:09 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:12:\"Mathieu Viet\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:31;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:76:\"WPTavern: WordPress 5.4.1 Addresses 7 Security Issues and Fixes Several Bugs\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99123\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:197:\"https://wptavern.com/wordpress-5-4-1-addresses-7-security-issues-and-fixes-several-bugs?utm_source=rss&utm_medium=rss&utm_campaign=wordpress-5-4-1-addresses-7-security-issues-and-fixes-several-bugs\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5888:\"<p class=\"has-drop-cap\">WordPress 5.4.1, <a href=\"https://wordpress.org/news/2020/04/wordpress-5-4-1/\">a security and maintenance release</a>, dropped today. The release addresses seven security issues, which were all responsibly disclosed to the WordPress security team. Core developers also included several fixes for code regressions in the previous version 5.4 release and ported bug fixes to the block editor from the Gutenberg plugin.</p>\n\n\n\n<p>End-users with automatic updates enabled should begin seeing their sites updated shortly. Other users should update as soon as possible to make sure they are running a version of WordPress with the latest security fixes.</p>\n\n\n\n<p>The WordPress support team has published the <a href=\"https://wordpress.org/support/wordpress-version/version-5-4-1/\">full release documentation</a> for those who wish to view it.</p>\n\n\n\n<p>Security fixes were added to every major version of WordPress from 5.4 back to 3.7.  The following vulnerabilities were addressed:</p>\n\n\n\n<ul><li>Password reset tokens were not correctly invalidated.</li><li>Some private posts could be viewed without authentication.</li><li>Two cross-site scripting (XSS) vulnerabilities in the customizer.</li><li>XSS issue in the search block.</li><li>XSS issue in the WordPress object cache.</li><li>XSS issue with file uploads.</li><li>XSS issue in the block editor for WordPress 5.4 Release Candidates 1 and 2 (fixed in 5.4 RC5).</li></ul>\n\n\n\n<h2>Block Editor Updates</h2>\n\n\n\n<p class=\"has-drop-cap\">Several fixes were high priority enough from the Gutenberg plugin to port to the WordPress 5.4.1 release. The biggest user-facing issues were a broken block duplication keyboard shortcut, misaligned buttons blocks, and odd scrolling behavior when attempting to edit text in a long block.</p>\n\n\n\n<p>The following is a full list of the issues the development team addressed:</p>\n\n\n\n<ul><li>Fixed the <code>Ctrl</code> + <code>Shift</code> + <code>D</code> keyboard shortcut for duplicating a block, which no longer throws an error.</li><li>Adds correct margins when aligning the buttons block left or right.</li><li>Prevents the editor from scrolling to the top when clicking to edit a large block, such as a long list.</li><li>No longer hides the toolbar for plugins that have text inputs in the toolbar.</li><li>Stops a JavaScript crash with the latest posts block when an image has missing dimensions.</li><li>Escapes the HTML class for the RSS and search blocks to prevent malformed markup.</li></ul>\n\n\n\n<p>To review the code changes to the block editor in-depth, see the <a href=\"https://github.com/WordPress/gutenberg/pulls?q=is%3Apr+sort%3Aupdated-desc+label%3A%22Backport+to+WP+Core%22+is%3Aclosed\">full ticket list</a>.</p>\n\n\n\n<h2>Other Core WordPress Changes</h2>\n\n\n\n<p class=\"has-drop-cap\">Users who run their browsers in dark mode can rejoice if they also use the core WordPress favicon. The team <a href=\"https://core.trac.wordpress.org/ticket/49798\">introduced an updated favicon</a> with a light background so that it no longer washes out. It is a minor fix but makes the famed WordPress logo look more professional.</p>\n\n\n\n<p>The heading level, which was previously set to <code>&lt;h3&gt;</code>, has been <a href=\"https://core.trac.wordpress.org/ticket/49838\">bumped up one level</a> on the WordPress admin freedoms screen (<code>wp-admin/freedoms.php</code>). This change provides the proper heading level and should help screen-reading users better navigate the page.</p>\n\n\n\n<p>For users on the Edge or iOS Safari browsers who <a href=\"https://core.trac.wordpress.org/ticket/49753\">could not select files in the media library</a>, it was due to a CSS issue that hid the input. This should no longer be an issue in the new update.</p>\n\n\n\n<p>WordPress 5.4.1 addressed some regressions from the previous version. One revolves around posting by email when no post title was added. In that scenario, the <a href=\"https://core.trac.wordpress.org/ticket/49853\">email subject should have been used as the title</a>, but this was broken by a code change in WordPress 5.4. For developers, the <code>category_link</code> and <code>tag_link</code> filter hooks were <a href=\"https://core.trac.wordpress.org/ticket/49759\">mistakenly deprecated</a> previously and are now once again good to use without throwing a notice.</p>\n\n\n\n<p>Plugin developers have a few bug fixes to look forward to. The <code>WP_Site_Health</code> object is now instantiated after the <code>plugins_loaded</code> and <code>after_setup_theme</code> hooks, which means they can perform necessary actions <a href=\"https://core.trac.wordpress.org/ticket/49824\">before the site health is checked</a>. The deprecated <code>wp_get_user_request_data()</code> function is now <a href=\"https://core.trac.wordpress.org/ticket/49802\">correctly loaded on the front end</a>, which was causing errors with plugins such as BuddyPress.</p>\n\n\n\n<p>In a larger design change, plugin authors who <a href=\"https://core.trac.wordpress.org/ticket/49772\">add custom content to the privacy policy guide</a> can use more HTML elements. In WordPress 5.4, the guide design was updated to add a white background behind the suggested text. However, the new code only applied to paragraphs. Now, the design supports tables, lists, and other elements that are commonly used. Unordered lists also have bullet points to distinguish them from paragraphs.</p>\n\n\n\n<p>The development team fixed two issues with the REST API. The first <a href=\"https://core.trac.wordpress.org/ticket/49645\">corrected an issue</a> with the <code>get_item</code> permissions check. The second fixed the <code>_fields</code> filtering. The core code now uses the <code>rest_is_field_included()</code> function to <a href=\"https://core.trac.wordpress.org/ticket/49648\">determine which fields to include</a> to permit filtering by nested field properties.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 29 Apr 2020 20:39:42 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:32;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:35:\"WordPress.org blog: WordPress 5.4.1\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:34:\"https://wordpress.org/news/?p=8553\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:51:\"https://wordpress.org/news/2020/04/wordpress-5-4-1/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:6919:\"<p>WordPress 5.4.1 is now available!</p>\n\n\n\n<p>This security and maintenance release features 17 <a href=\"https://core.trac.wordpress.org/query?milestone=5.4.1&group=component&col=id&col=summary&col=milestone&col=owner&col=type&col=status&col=priority&order=priorityhttps://core.trac.wordpress.org/query?milestone=5.4.1&group=component&col=id&col=summary&col=milestone&col=owner&col=type&col=status&col=priority&order=priority\">bug fixes</a> in addition to 7 security fixes. Because this is a <strong>security release</strong>, it is recommended that you update your sites immediately. All versions since WordPress 3.7 have also been updated.</p>\n\n\n\n<p>WordPress 5.4.1 is a short-cycle security and maintenance release. The next major release will be version 5.5.</p>\n\n\n\n<p>You can download WordPress 5.4.1 by downloading from WordPress.org, or visit your Dashboard → Updates and click Update Now.</p>\n\n\n\n<p>If you have sites that support automatic background updates, they’ve already started the update process.</p>\n\n\n\n<h3>Security Updates</h3>\n\n\n\n<p>Seven security issues affect WordPress versions 5.4 and earlier. If you haven’t yet updated to 5.4, all WordPress versions since 3.7 have also been updated to fix the following security issues:</p>\n\n\n\n<ul><li>Props to <a href=\"https://hackerone.com/hijibiji\">Muaz Bin Abdus Sattar</a> and <a href=\"https://hackerone.com/dyennez\">Jannes</a> who both independently reported an issue where password reset tokens were not properly invalidated.</li><li>Props to <a href=\"https://github.com/ka1n4t\">ka1n4t</a> for finding an issue where certain private posts can be viewed unauthenticated.</li><li>Props to <a href=\"https://evanricafort.com/\">Evan Ricafort</a> for discovering an XSS issue in the Customizer</li><li>Props to Ben Bidner from the WordPress Security Team who discovered an XSS issue in the search block.</li><li>Props to Nick Daugherty from <a href=\"https://wpvip.com\">WordPress VIP</a> / WordPress Security Team who discovered an XSS issue in <code>wp-object-cache</code>.</li><li>Props to Ronnie Goodrich (<a href=\"https://hackerone.com/kahoots\">Kahoots</a>) and <a href=\"http://pentestusa.com/\">Jason Medeiros</a> who independently reported an XSS issue in file uploads.</li><li>Props to <a href=\"https://weston.ruter.net/\">Weston Ruter</a> for fixing a stored XSS vulnerability in the WordPress customizer.</li><li>Additionally, an authenticated XSS issue in the block editor was discovered by Nguyen The Duc (<a href=\"https://twitter.com/ducnt_\">ducnt</a>) in WordPress 5.4 RC1 and RC2. It was fixed in 5.4 RC5. We wanted to be sure to give credit and thank them for all of their work in making WordPress more secure.</li></ul>\n\n\n\n<p>Thank you to all of the reporters for <a href=\"https://make.wordpress.org/core/handbook/testing/reporting-security-vulnerabilities/\">privately disclosing the vulnerabilities</a>. This gave the security team time to fix the vulnerabilities before WordPress sites could be attacked.</p>\n\n\n\n<p>For more information, browse the <a href=\"https://core.trac.wordpress.org/query?milestone=5.4.1&group=component&col=id&col=summary&col=milestone&col=owner&col=type&col=status&col=priority&order=priority\">full list of changes</a> on Trac, or check out the <a href=\"https://wordpress.org/support/wordpress-version/version-5-4-1/\">version 5.4.1 HelpHub documentation page</a>.</p>\n\n\n\n<p>In addition to the security researchers mentioned above, thank you to everyone who helped make WordPress 5.4.1 happen:</p>\n\n\n\n<p><a href=\"https://profiles.wordpress.org/xknown/\">Alex Concha</a>, <a href=\"https://profiles.wordpress.org/afercia/\">Andrea Fercia</a>, <a href=\"https://profiles.wordpress.org/aduth/\">Andrew Duthie</a>, <a href=\"https://profiles.wordpress.org/azaozz/\">Andrew Ozz</a>, <a href=\"https://profiles.wordpress.org/afragen/\">Andy Fragen</a>, <a href=\"https://profiles.wordpress.org/apeatling/\">Andy Peatling</a>, <a href=\"https://profiles.wordpress.org/arnaudbroes/\">arnaudbroes</a>, <a href=\"https://profiles.wordpress.org/chrisvanpatten/\">Chris Van Patten</a>, <a href=\"https://profiles.wordpress.org/talldanwp/\">Daniel Richards</a>, <a href=\"https://profiles.wordpress.org/dhrrob/\">DhrRob</a>, <a href=\"https://profiles.wordpress.org/dono12/\">Dono12</a>, <a href=\"https://profiles.wordpress.org/dudo/\">dudo</a>, <a href=\"https://profiles.wordpress.org/ehtis/\">Ehtisham Siddiqui</a>, <a href=\"https://profiles.wordpress.org/ellatrix/\">Ella van Durpe</a>, <a href=\"https://profiles.wordpress.org/garrett-eclipse/\">Garrett Hyder</a>, <a href=\"https://profiles.wordpress.org/ianbelanger/\">Ian Belanger</a>, <a href=\"https://profiles.wordpress.org/ipstenu/\">Ipstenu (Mika Epstein)</a>, <a href=\"https://profiles.wordpress.org/whyisjake/\">Jake Spurlock</a>, <a href=\"https://profiles.wordpress.org/audrasjb/\">Jb Audras</a>, <a href=\"https://profiles.wordpress.org/johnbillion/\">John Blackbourn</a>, <a href=\"https://profiles.wordpress.org/johnjamesjacoby/\">John James Jacoby</a>, <a href=\"https://profiles.wordpress.org/desrosj/\">Jonathan Desrosiers</a>, <a href=\"https://profiles.wordpress.org/jorgefilipecosta/\">Jorge Costa</a>, <a href=\"https://profiles.wordpress.org/kadamwhite/\">K. Adam White</a>, <a href=\"https://profiles.wordpress.org/ryelle/\">Kelly Choyce-Dwan</a>, <a href=\"https://profiles.wordpress.org/markrh/\">MarkRH</a>, <a href=\"https://profiles.wordpress.org/mattyrob/\">mattyrob</a>, <a href=\"https://profiles.wordpress.org/mcsf/\">Miguel Fonseca</a>, <a href=\"https://profiles.wordpress.org/batmoo/\">Mohammad Jangda</a>, <a href=\"https://profiles.wordpress.org/mukesh27/\">Mukesh Panchal</a>, <a href=\"https://profiles.wordpress.org/nickdaugherty/\">Nick Daugherty</a>, <a href=\"https://profiles.wordpress.org/noahtallen/\">noahtallen</a>, <a href=\"https://profiles.wordpress.org/pbiron/\">Paul Biron</a>, <a href=\"https://profiles.wordpress.org/westi/\">Peter Westwood</a>, <a href=\"https://profiles.wordpress.org/peterwilsoncc/\">Peter Wilson</a>, <a href=\"https://profiles.wordpress.org/pikamander2/\">pikamander2</a>, <a href=\"https://profiles.wordpress.org/r-a-y/\">r-a-y</a>, <a href=\"https://profiles.wordpress.org/youknowriad/\">Riad Benguella</a>, <a href=\"https://profiles.wordpress.org/noisysocks/\">Robert Anderson</a>, <a href=\"https://profiles.wordpress.org/otto42/\">Samuel Wood (Otto)</a>, <a href=\"https://profiles.wordpress.org/sergeybiryukov/\">Sergey Biryukov</a>, <a href=\"https://profiles.wordpress.org/sorenbronsted/\">Søren Brønsted</a>, <a href=\"https://profiles.wordpress.org/sstoqnov/\">Stanimir Stoyanov</a>, <a href=\"https://profiles.wordpress.org/isabel_brison/\">tellthemachines</a>, <a href=\"https://profiles.wordpress.org/timothyblynjacobs/\">Timothy Jacobs</a>, <a href=\"https://profiles.wordpress.org/toro_unit/\">Toro_Unit (Hiroshi Urabe)</a>, <a href=\"https://profiles.wordpress.org/treecutter/\">treecutter</a>, and <a href=\"https://profiles.wordpress.org/yohannp/\">yohannp</a>.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 29 Apr 2020 19:56:47 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Jake Spurlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:33;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:71:\"Akismet: Version 4.1.5 of the Akismet WordPress Plugin is Now Available\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"http://blog.akismet.com/?p=2068\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:99:\"https://blog.akismet.com/2020/04/29/version-4-1-5-of-the-akismet-wordpress-plugin-is-now-available/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1339:\"Version 4.1.5 of <a href=\"http://wordpress.org/plugins/akismet/\">the Akismet plugin for WordPress</a> is now available. It contains the following changes:\n\n<!-- /wp:paragraph --><!-- wp:list -->\n<ul>\n 	<li>Based on user feedback, we have dropped the in-admin notice explaining the availability of the &#8220;privacy notice&#8221; option in the AKismet settings screen. The option itself is available, but after displaying the notice for the last 2 years, it is now considered a known fact.</li>\n 	<li>Updated the &#8220;Requires at least&#8221; to WP 4.6, based on recommendations from <a href=\"https://wp-info.org/tools/checkplugini18n.php?slug=akismet\" rel=\"nofollow\">https://wp-info.org/tools/checkplugini18n.php?slug=akismet</a></li>\n 	<li>Moved older changelog entries to a separate file to keep the size of this readme reasonable, also based on recommendations from <a href=\"https://wp-info.org/tools/checkplugini18n.php?slug=akismet\" rel=\"nofollow\">https://wp-info.org/tools/checkplugini18n.php?slug=akismet</a></li>\n</ul>\n<!-- /wp:list --><!-- wp:paragraph -->\n\nTo upgrade, visit the Updates page of your WordPress dashboard and follow the instructions. If you need to download the plugin zip file directly, links to all versions are available in <a href=\"http://wordpress.org/plugins/akismet/\">the WordPress plugins directory</a>.\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 29 Apr 2020 13:12:48 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Stephane Daury\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:34;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:108:\"WPTavern: Tectonic Shifts in Retail Industry are Creating Unprecedented Opportunities for Independent Stores\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98957\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:261:\"https://wptavern.com/tectonic-shifts-in-retail-industry-are-creating-unprecedented-opportunities-for-independent-stores?utm_source=rss&utm_medium=rss&utm_campaign=tectonic-shifts-in-retail-industry-are-creating-unprecedented-opportunities-for-independent-stores\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:12689:\"<p>Major retailers that are part of the critical infrastructure for distributing household essentials, healthcare items, and shelf-stable food, are raking in the cash during this pandemic. While consumer spending at bars, restaurants, and places of entertainment has dropped precipitously, spending at Amazon and Walmart has increased considerably in the past few weeks. The companies cannot hire workers fast enough to meet consumer demand.</p>\n\n\n\n<p>According to a report from <a href=\"https://first.facteus.com/\">Facteus,</a> a firm that provides data from billions of transactions from over 1,000 financial services companies, Amazon and Walmart&rsquo;s year-over-year growth recently hit 80% and 18%, respectively in the past few weeks.</p>\n\n\n\n<div class=\"wp-block-image\"><img /></div>\n\n\n\n<p>The pandemic has worked as a catalyst for pre-existing trends, &ldquo;accelerating the retail reckoning,&rdquo; as Derek Thompson predicts in his recent article on how <a href=\"https://www.theatlantic.com/ideas/archive/2020/04/how-pandemic-will-change-face-retail/610738/\">The Pandemic Will Change American Retail Forever</a>. Brick and mortar storefronts are rapidly becoming obsolete in a world that is forcibly consigned to shopping from home.</p>\n\n\n\n<p>There are still many uncertainties about <em>SARS</em>&ndash;<em>CoV-2</em> and how humanity will safely find its way out of lockdown. Recovery from the virus may not confer long-term immunity and a vaccine may be more than a year away, likely pushing social distancing measures into 2021. Consumer behavior may be forever altered by this experience, as many people may continue to avoid in-person browsing at stores long after the worst is over. </p>\n\n\n\n<p class=\"is-style-highlight\">While it might seem like the retail titans are still uncontested in their domination, there are tectonic shifts happening in the retail industry that are giving smaller, independent stores an unprecedented opportunity to gain new customers online. Merchants that can adapt and excel at getting products to a homebound population stand to be the most resilient during this pandemic.</p>\n\n\n\n<p>In order to keep up with demand, Amazon has had to delay shipments of non-essential items by up to a month in some cases, prioritizing household basics and medical supplies. Major grocery retailers are <a href=\"https://www.digitalcommerce360.com/article/coronavirus-impact-online-retail/\">competing against one another to hire furloughed workers</a> in order to keep up with the demand for groceries with so many people eating at home. Independent stores that can be found online have the opportunity to step up and fill in the gaps where major retailers cannot meet the demand fast enough.</p>\n\n\n\n<p>People are more inclined to support small businesses right now in light of current circumstances. Amazon&rsquo;s severely strained relationship with buyers, sellers, affiliates, and employees is also contributing to consumers&rsquo; eagerness to support independent stores.</p>\n\n\n\n<p>On April 21, <a href=\"https://www.cnbc.com/2020/04/14/amazon-slashes-commission-rates-for-affiliate-program.html\">Amazon slashed commission rates</a> nearly in half for most product categories, negatively impacting media companies and publishers that have not diversified their affiliate revenue sources.</p>\n\n\n\n<p>Amazon&rsquo;s essential workers are planning to join others from Instacart, Whole Foods, Walmart, Target, and FedEx in <a href=\"https://theintercept.com/2020/04/28/coronavirus-may-1-strike-sickout-amazon-target-whole-foods/\">a strike on Friday</a>. They are protesting their employers&rsquo; record corporate profits which they say have come at the expense of workers&rsquo; health and safety. Many consumers have already grappled with a question of conscience in continuing to shop on Amazon after hearing reports of grueling labor conditions for years.</p>\n\n\n\n<p>Another major development in the retail industry has come to light as the result of a recent Wall Street Journal investigation, which revealed that <a href=\"https://www.wsj.com/articles/amazon-scooped-up-data-from-its-own-sellers-to-launch-competing-products-11587650015\">Amazon is using data from its sellers to launch competing products</a>. Merchants selling successfully on Amazon are not safe from having their products copied and their businesses effectively cannibalized.</p>\n\n\n\n<p>Documents obtained by the WSJ, along with interviews from more than 20 former employees of Amazon&rsquo;s private-label business, described how the marketplace operator uses third-party sellers&rsquo; data to gain a competitive advantage: </p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>In one instance, Amazon employees accessed documents and data about a bestselling car-trunk organizer sold by a third-party vendor. The information included total sales, how much the vendor paid Amazon for marketing and shipping, and how much Amazon made on each sale. Amazon&rsquo;s private-label arm later introduced its own car-trunk organizers.</p></blockquote>\n\n\n\n<p>The WSJ expos&eacute; details the great pressure that Amazon executives are under to deliver successful private-label products:</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Former executives said they were told frequently by management that Amazon brands should make up more than 10% of retail sales by 2022.&nbsp;Managers of different private-label product categories have been told to create $1 billion businesses for their segments, they said.</p></blockquote>\n\n\n\n<p>This practice of launching competing products with access to third-party sellers&rsquo; data has been happening for years but is an especially hostile tactic to employ in a time when Amazon&rsquo;s revenue is skyrocketing and small businesses are struggling to stay afloat. It is a sobering reminder of the value of hosting your own online store and the importance of owning your own data.</p>\n\n\n\n<p>There are some positive developments in the industry that should give small business owners confidence in maintaining independence from the dominant forces in online retail. </p>\n\n\n\n<p>Wired published an article this week titled <a href=\"https://www.wired.com/story/coronavirus-book-sales-indie/\">The Coronavirus Pandemic Is Changing How People Buy Books</a> by Kate Knibbs. She describes how one indie bookseller&rsquo;s e-commerce startup has found unlikely success in positioning itself as &ldquo;an easy way to buy books online without further enriching Jeff Bezos:&rdquo;</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Bookshop went from a well-intentioned startup facing an uphill battle to one of the most popular ways to buy books online in a matter of weeks.&nbsp;<em>The</em>&nbsp;<em>New York Times</em>, BuzzFeed, Vox, and&nbsp;<em>The New Republic</em>&nbsp;are all affiliate partners now. Its headcount has doubled in size. Hunter expects to hit $6 million in sales by May, eons ahead of its loftiest projections from January. If the company&rsquo;s performance holds steady, it could do $60 million in sales a year, although Hunter is assuming post-quarantine life will be different. &ldquo;I&rsquo;m sure that when things open back up, our sales will drop, maybe even cut in half,&rdquo; he says. &ldquo;But even then, we&rsquo;re still one of the top 10 bookstores in the US.&rdquo;</p></blockquote>\n\n\n\n<p>Yesterday, <a href=\"https://techcrunch.com/2020/04/28/shopify-launches-shop-a-new-mobile-shopping-app/\">Shopify launched its new Shop app</a>, touting modularized, distributed marketplaces as the future of e-commerce. The app allows shoppers to browse local merchants and make purchases. It provides a new vehicle of exposure for the company&rsquo;s 1m+ merchants on its platform. Businesses do not have to pay to have access to the app, nor do they pay commissions on the sales it generates.</p>\n\n\n\n<p>Google is also making it easier for smaller stores to be found on the web by <a href=\"https://wptavern.com/google-shopping-is-now-open-to-free-product-listings\">opening up the Shopping tab to free listings</a> and partnering with WooCommerce, Shopify, and BigCommerce. This essentially gives more free traffic to small businesses whose listings will break up the longstanding dominance of major online retailers in the Shopping tab. </p>\n\n\n\n<p>WordPress developers with e-commerce experience have the opportunity to build products and stores that will help traditional brick-and-mortar businesses&nbsp;start selling online quickly, so they can continue to find success in. the brave new world of online-first retail. WordPress has a plethora of plugin options for making e-commerce accessible to store owners, no matter how simple or complex the store&rsquo;s requirements.</p>\n\n\n\n<h2>Independent WooCommerce Stores Are Booming</h2>\n\n\n\n<p>One user in the WooCommerce community&rsquo;s Facebook group <a href=\"https://www.facebook.com/groups/advanced.woocommerce/permalink/3429259367088458/\">asked</a> how the coronavirus is impacting members&rsquo; e-commerce stores. Responses were varied based on the types of products that the merchants were selling, but the vast majority of responses from store owners and developers were positive reports of increased sales: </p>\n\n\n\n<ul><li>&ldquo;I have a client selling cleaning products. He got several pallets of hand sanitizer in and sold out in a week. He was doing about $2000 in sales a day.&rdquo;</li><li>&ldquo;My client does fruit and veg online. Went from &pound;4k a month trickling along as a side part of his business, to &pound;150k last month and the heading for the same this month.&rdquo;</li><li>&ldquo;We are selling plumbing and home improvement tools and items sales have quadrupled.&rdquo;</li><li>&ldquo;Positive impact. Highest sales for me on my indoor activities niche (puzzles, board games).&rdquo;</li><li>&ldquo;Sales are up more than 1000% &ndash; natural supplements&rdquo;</li><li>&ldquo;Built a cake delivery service to sell slices of cake locally&hellip;&hellip; &pound;4K in a day and sold out. It&rsquo;s crazy.&rdquo;</li><li>&ldquo;800% increase on a niche plant site I host&rdquo;</li><li>&ldquo;Compared to same month last year, up approx 250% (garden products)&rdquo;</li><li>&ldquo;3000% increase during the last month compared to monthly average over the last year. Natural health products&rdquo;</li><li>&ldquo;Our canvas printing site is up 20%&rdquo;</li><li>&ldquo;We are selling more Glass Bongs than ever. People are staying home and getting stoned.&rdquo;</li></ul>\n\n\n\n<p>Saad Munir, the CEO of an e-commerce marketing agency, manages 28 stores for their clients with $30-$500k sales per month in various niches. </p>\n\n\n\n<p>&ldquo;Some of them are popular brands of their niche,&rdquo; Munir said. &ldquo;We have seen a drop in sales of up to 80% in non-essential and medium luxury products, and a 400% increase in essential products. However, now non-essential and daily-use products have also started getting good sales since everyone is home and sticking to their devices during this social distancing. We also have clients of furniture e-commerce stores. This means high-ticket items. They have even seen increased sales in bedsets, sofas, etc. So, for sure online sales are increasing. We also on-boarded several new clients and most of these stores are in WooCommerce.&rdquo;</p>\n\n\n\n<p>In the WooCommerce Help &amp; Share group, one member <a href=\"https://www.facebook.com/groups/woohelp/permalink/3028955177330917/\">asked for help collating all his orders into one list</a> after his artisan cheese business increased exponentially overnight. Another member <a href=\"https://www.facebook.com/groups/woohelp/permalink/3024332674459834/\">asked for help optimizing his client&rsquo;s store</a> after their pre-COVID-19 revenue went from less than &pound;1k/month to almost &pound;2k sales per day.</p>\n\n\n\n<p>If independent self-hosted stores are able to perform well during this crisis, they have the opportunity to earn customers&rsquo; loyalty for continued business long after social distancing requirements are no longer necessary. It&rsquo;s a unique opportunity that may not have been possible on such an accelerated timeline without this exact set of circumstances.</p>\n\n\n\n<p>These recent shifts in online retail are the first cracks in the ice towards a web that is more friendly for smaller, independent stores. The trend towards buying all of life&rsquo;s necessities online has evolved overnight to include a wider spectrum of consumer demographics than ever before. Diverse independent stores are crucial for meeting this demand without losing the unique and varied shopping landscape that the pandemic has forced to be temporarily closed.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 29 Apr 2020 08:17:04 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:35;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:82:\"Post Status: Professional WordPress Plugin Development: Interview with the authors\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"https://poststatus.com/?p=78739\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:92:\"https://poststatus.com/professional-wordpress-plugin-development-interview-with-the-authors/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1671:\"<p><em>Professional WordPress Plugin Development</em> was one of the most helpful books I\'ve ever read. To see a new edition with two returning authors, nine years after the original, is very exciting.</p>\n\n\n\n<p>This edition of the book will be sure to offer a great resource for developer education for years to come. Brad Williams, Justin Tadlock, and John James Jacoby are each extremely talented developers and communicators. The work they can accomplish together is even greater.</p>\n\n\n\n<p>Cory talks to them about their histories, the book, the process, and much more. We hope you enjoy this episode of Post Status Draft.</p>\n\n\n\n\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n\n</div>\n\n\n\n<p>You can <a href=\"https://amzn.to/3cWMJlB\">pre-order <em>Professional WordPress Plugin Development</em> now on Amazon</a>. It is slated to be released June 10th.</p>\n\n\n\n<ul><li><a href=\"https://strangework.com/2020/01/06/announcing-professional-wordpress-plugin-development-2nd-edition/\">Brad\'s announcement</a></li><li><a href=\"http://justintadlock.com/archives/2020/01/06/writing-a-wordpress-book-again\">Justin\'s announcement</a></li><li><a href=\"https://jjj.blog/2020/01/coauthoring-a-wordpress-plugin-development-book/\">John\'s announcement</a></li></ul>\n\n\n\n<h3>Episode Partner: <a href=\"https://poststatus.com/gravity\">Gravity Forms</a></h3>\n\n\n\n<p>Gravity Forms is the easiest-to-use and most trusted tool for creating advanced forms for your WordPress-powered website. I use Gravity Forms on every WordPress site I own, and I know I can always rely on its power, flexibility, and reliability.</p>\n\n\n\n<p><a href=\"https://poststatus.com/gravity\">Try Gravity Forms today.</a></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 29 Apr 2020 04:27:51 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:15:\"Brian Krogsgard\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:36;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:82:\"WPTavern: David Vongries Takes Over as New Owner of the Kirki Customizer Framework\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99016\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:209:\"https://wptavern.com/david-vongries-takes-over-as-new-owner-of-the-kirki-customizer-framework?utm_source=rss&utm_medium=rss&utm_campaign=david-vongries-takes-over-as-new-owner-of-the-kirki-customizer-framework\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:8410:\"<p class=\"has-drop-cap\">Ari Stathopoulos sold <a href=\"https://kirki.org/\">Kirki</a>, his 6-year-old customizer framework, last week. The plugin is a widely-used tool for theme authors and currently has over 400,000 installations. It is also bundled as a drop-in package within an unknown number of themes, likely numbering in the hundreds. David Vongries, the owner of the <a href=\"https://wp-pagebuilderframework.com/\">Page Builder Framework theme</a>, has taken over the project.</p>\n\n\n\n<p>All of Kirki&rsquo;s customizer controls, including those that were previously commercial/premium, are now open under the <a href=\"https://github.com/kirki-framework\">Kirki Framework</a> GitHub organization.</p>\n\n\n\n<p>Stathopoulos <a href=\"https://twitter.com/aristath/status/1247931690162544640\">tweeted his decision</a> to seek a buyer on April 8. &ldquo;This is an announcement I never thought I&rsquo;d make,&rdquo; he wrote.  &ldquo;As much as it saddens me, I have decided to sell the Kirki #WordPress plugin.  With 500,000+ installations and included in hundreds of themes I no longer have the ability &ndash; as an individual developer &ndash; to maintain it. And even though I had big dreams and wanted to facilitate things for the WordPress editor as well, the plugin has grown beyond me&hellip;It is no longer possible for a single person to maintain such a beast.&rdquo;</p>\n\n\n\n<p>Between his fulltime day job, a representative role for the theme review team, and maintaining other open-source projects, Stathopoulos was pulling 16-hour days of work. Not to mention, he had the usual life elements he needed to make time for in his routine. The Kirki project was not something he could devote any extra time to. Stathopoulos said he knew that spending too much time behind the screen was detrimental to his mental and physical health. He needed to make changes for his personal well-being. Still, it was tough to let go of a project he had invested years into.</p>\n\n\n\n<p>&ldquo;Letting go of a project like that feels extremely weird!&rdquo; he said. &ldquo;It&rsquo;s a weird mix of sadness, stress, and relief. I feel sad because it&rsquo;s out of my control. I feel stressed because it&rsquo;s out of my control. And I feel relieved because it&rsquo;s out of my control.&rdquo;</p>\n\n\n\n<p>While he suspects the sadness and stress of letting go of his project will subside, he said he already feels relieved to no longer have the responsibility of managing such a huge project alone. &ldquo;I am no longer responsible for the hundreds of themes that use it; it&rsquo;s liberating,&rdquo; he said.</p>\n\n\n\n<h2>No Deal for the Highest Bidder</h2>\n\n\n\n<p class=\"has-drop-cap\">Stathopoulos did not want to let this passion project go to anyone. He wanted someone with the vision to see the project evolve. He had several offers for Kirki. Over 400,000 installations can make for a lucrative opportunity for someone with the right marketing skills. It would have been easy for him to take the highest bid and jump ship, but that is not his style.</p>\n\n\n\n<p>&ldquo;Kirki is a weird case,&rdquo; he said. &ldquo;It may have 400,000 installations and used by hundreds of themes both free and premium, but the actual &lsquo;clients&rsquo; are the theme authors, not the end-users. That fact limits the potential for monetizing the plugin ethically. There were quite a few bids, some were high, some were low, but what surprised me is that a lot of them were not interested in helping the community in any way.&rdquo;</p>\n\n\n\n<p>Stathopoulos said the majority of the offers were from buyers with no interest in growing the plugin. Most of them seemed to be looking for a quick buck. He steered clear of them because he did not want to see end-users blasted with obtrusive ads, upsells, or spam.</p>\n\n\n\n<p>&ldquo;In the end, I didn&rsquo;t go with the highest bid, which was 2.5 times the price I gave it for,&rdquo; he said. &ldquo;Though I admit I was seriously tempted to &lsquo;take the money and run.&rsquo; I went with what I felt was an ethical choice, someone who actually uses the project on a daily basis, wants to evolve it, and I feel will honor the open-source spirit and the six years of sweat.&rdquo;</p>\n\n\n\n<p>Stathopoulos decided to sell to Vongries. The two had previously worked together on multiple occasions on the Kirki project and he felt it was the right move.</p>\n\n\n\n<p>&ldquo;Once I decided that he should get it, the process went pretty smooth, and there were no hiccups,&rdquo; said Stathopoulos. &ldquo;The hard part was deciding who should get it.&rdquo;</p>\n\n\n\n<p>Vongries was almost a natural choice as a new owner. He and his team had been using Kirki since its inception. &ldquo;I think it&rsquo;s an incredible framework and it makes working with the WordPress customizer so much easier,&rdquo; he said.</p>\n\n\n\n<p>He reached out to Stathopoulos immediately upon seeing it was for sale. The two had a conversation soon thereafter and shared similar visions for the plugin.</p>\n\n\n\n<p>&ldquo;I always looked at Kirki as something special and wanted to get involved,&rdquo; said Vongries. &ldquo;Until recently though, I wouldn&rsquo;t have had the resources to do so, but since the team around MapSteps has grown it just all happened at the right time. Being a Kirki user myself, I looked at this from both perspectives &mdash; from a developer standpoint and as someone that has been using the plugin for years.&rdquo;</p>\n\n\n\n<h2>The Future of Kirki</h2>\n\n\n\n<p class=\"has-drop-cap\">Over the past 18 months, Stathopoulos has rewritten the plugin and split it into around 50 Composer packages. The plan was to make these packages installable as individual components for plugin and theme authors. Instead of bundling the entire Kirki library, developers can use the pieces they need. At this point, these components should be stable, but they have not been widely tested by theme authors, who are accustomed to working with the full framework.</p>\n\n\n\n<p>He was also excited about the potential move away from the customizer and working with full-site editing and global styles. Right now, it is unclear how the future of the Gutenberg project will impact the customizer. Many theme authors are now looking at it as a dying piece of the platform. Stathopoulos felt like there was still room to grow and transition into the new era.</p>\n\n\n\n<p>&ldquo;My vision for Kirki was to combine some things with full-site editing, and allow themes that were using Kirki to automatically get global styles when they land in WordPress core,&rdquo; he said. &ldquo;That would be truly amazing, and I&rsquo;m sure it will be possible to do once there is an API for global styles. If [Vongries] goes in that direction, there&rsquo;s definitely potential for monetization there, while at the same time he&rsquo;ll help people build better things. Can you imagine a painless transition to global styles for themes that use Kirki? That would be a great thing to see!&rdquo;</p>\n\n\n\n<p>However, the project is out of the former owner&rsquo;s hands now. It is Vongries&rsquo; vision that must lead the project moving forward.</p>\n\n\n\n<p>&ldquo;I respect Ari a lot and he has done an amazing job with Kirki,&rdquo; said Vongries. &ldquo;[Stathopoulos] said he would love to continue to contribute to the project, and he is more than welcome to do so.&rdquo;</p>\n\n\n\n<p>The immediate plan is to launch Kirki 4.0. It is nearly ready to roll out, awaiting some fine-tuning and final testing. Vongries and his team are also about to begin work on new extensions that bring more controls and functionality to the framework and, potentially, Gutenberg.</p>\n\n\n\n<p>&ldquo;We are going to explore how we can make the connection between the existing functionality in Kirki and the upcoming features in Gutenberg and Gutenberg in general,&rdquo; he said. &ldquo;At this point, we have some ideas about how we can adapt Kirki to the ever-changing WordPress platform. But for now, they are only ideas. We are certain that we will be able to provide a useful tool for developers, regardless of the direction WordPress and Gutenberg goes.&rdquo;</p>\n\n\n\n<p>The new team behind Kirki is still working on the long-term roadmap. It will be exciting to see where they take it. For now, it is still the go-to customizer framework for many theme authors. And, it is in the hands of someone who has been using the project for years.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 28 Apr 2020 18:39:32 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:37;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:77:\"WPTavern: WordCamp Europe 2020 Online Registration Now Open: Tickets are Free\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98976\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:197:\"https://wptavern.com/wordcamp-europe-2020-online-registration-now-open-tickets-are-free?utm_source=rss&utm_medium=rss&utm_campaign=wordcamp-europe-2020-online-registration-now-open-tickets-are-free\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2514:\"<p><a href=\"https://2020.europe.wordcamp.org/\">WordCamp Europe 2020</a> is just 37 days away. Organizers announced in April that the event, which was supposed to be hosted in Porto, is moving to be 100% online this year due to the COVID-19 pandemic. WCEU will kick off with a virtual Contributor Day on June 4, followed by two half days of talks and workshops broadcasted via livestream.</p>\n\n\n\n<p>WordCamp Europe is one of the largest regional WordCamps on the planet and has been hosted in many magnificent venues and inspiring cities over the years. The event routinely sells out of tickets and sponsor packages, as companies and attendees rally around this unique opportunity to connect across boundaries, uniting Europe through a shared love of WordPress. </p>\n\n\n\n<p>For the first time in the event&rsquo;s eight-year history, the European WordPress community will have to forego the in-person networking time that many have come to value as both a personal and professional highlight of the year. WCEU Organizers have worked for the better part of a decade to make it one of the most polished and efficient WordCamps. Now the team is forced to pivot and use their expertise to host a top-notch virtual event.</p>\n\n\n\n<p>Past local organizing teams have been successful at creating an intimate atmosphere that facilitates rewarding connections with a focus on hospitality. These in-person connections add context to remote interactions and conversations long after the event concludes. Reaching this same high level of interpersonal connectivity between attendees is going to be a challenge for this online edition, but WCEU organizers have a long track record of adapting to different environments.  Dozens of other WordPress meetups, WordCamps, and educational events are currently facing the same challenges and are <a href=\"https://make.wordpress.org/community/events/\">moving online</a>.</p>\n\n\n\n<p>Registering for a ticket to WCEU is optional but attendees who want to participate in the virtual networking, Q&amp;A sessions, and contributor day will have be registered. Organizers were expecting approximately 3,000 attendees but hosting the event online may affect those numbers in either direction.  <a href=\"https://2020.europe.wordcamp.org/tickets/\">Tickets are available for free</a> on the WCEU website, thanks to the event&rsquo;s sponsors. After eight hours of open registration, there are 4,257&nbsp;tickets remaining.  The event will return to Porto, Portugal, on June 3-5, 2021.</p>\n\n\n\n<p></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 27 Apr 2020 23:10:17 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:38;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:53:\"WPTavern: Should the Block Editor Have a Grid System?\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=99028\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:149:\"https://wptavern.com/should-the-block-editor-have-a-grid-system?utm_source=rss&utm_medium=rss&utm_campaign=should-the-block-editor-have-a-grid-system\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5456:\"<p class=\"has-drop-cap\">Laying out a webpage design and getting every element aligned perfectly can be a tough job. Even many developers rely on CSS grid frameworks. Granted, with the introduction of the flexbox and grid systems in the CSS language, such frameworks are becoming unnecessary. Whether it is getting the vertical and horizontal rhythm down or simply aligning an image next to a bit of text, page layouts are often done best via some sort of grid system.</p>\n\n\n\n<p>This becomes even more apparent when building a page layout visually through the WordPress block editor. The current iteration of the editor does a fine job of being a general content editor while providing the ability to insert various elements into the page.</p>\n\n\n\n<p>However, it is not by any means a page builder &mdash; <em>yet</em>.</p>\n\n\n\n<p>The question is, before we engage in full-site editing, global styles, block patterns, and other upcoming tools, whether a grid system should be a part of the equation. If so, how should that system work? Will it be configurable by theme authors? How will it handle tablet and mobile views? Will the grid be visible to users or a hidden thing in the background?</p>\n\n\n\n<p>As more block plugins are released, particularly with those that may have multiple elements that may need to be aligned, it might be time we consider a grid system. Such a system may benefit existing core blocks right now, such as Columns and Media &amp; Text. Or, it may be better as a separate, standalone block.</p>\n\n\n\n<p>Including a grid system also has the additional benefit of standardizing on layout-related class names that theme authors can use in their CSS, even outside the content editor. This would bring better compatibility across the board when users inevitably switch themes.</p>\n\n\n\n<h2>A Starting Point: Layout Grid Block</h2>\n\n\n\n<img />Three-column layout with Layout Grid Block.\n\n\n\n<p class=\"has-drop-cap\">Automattic, as part of its <a href=\"https://github.com/Automattic/block-experiments\">Block Experiments</a> project, has released the <a href=\"https://wordpress.org/plugins/layout-grid/\">Layout Grid Block</a> plugin. It is essentially a beefed-up version of the core Columns block. The major difference is that column alignment snaps to a specific point in the grid. This grid is also displayed in the background while editing the post.</p>\n\n\n\n<p>The tricky thing with grids is not simple alignment in columns in desktop view. It is dealing with how those columns transform on smaller devices like tablets and smartphones. Sometimes that is a guessing game from a theme design perspective because the theme author is not privy to the actual content that needs to be aligned. In turn, designers make best-guess decisions and hope it works for most.</p>\n\n\n\n<p>The Layout Grid block has a &ldquo;Responsive Breakpoints&rdquo; tab under the block options panel that allows users to configure this based on device. Users can decide how individual columns span the grid. The grid system is based on a varying number of grid sections based on the device:</p>\n\n\n\n<ul><li>Desktop: 12 Sections</li><li>Tablet: 8 Sections</li><li>Mobile: 4 Sections</li></ul>\n\n\n\n<p>Imagine wanting to display a simple image with text to the next of it. There are various ways to do this currently in the block editor. Each has its pros and cons, depending on what you want to do. From a user experience and visual standpoint, I love seeing the grid lines in place as I determine how it should be displayed.</p>\n\n\n\n<img />Aligning an image and text on a grid.\n\n\n\n<p>Another upside of having a grid system is consistency in design. If users can scale the width of columns based on arbitrary numbers, much like they can now do with the Media &amp; Text block, there is no consistency with sizing items horizontally on the page. A grid system changes that.</p>\n\n\n\n<p>Layout Grid Block still needs some polishing at this point. There are some trivial pain points in the UI that could be improved. On the whole, my experience with this block offered a compelling argument for including a grid system in core.</p>\n\n\n\n<p>The plugin addresses simple one, two, three, and four columns right now. The grid system in CSS is much more powerful than basic horizontal columns. However, starting with the basics would give us a place to build from.</p>\n\n\n\n<h2>Should Core Include a Grid?</h2>\n\n\n\n<p class=\"has-drop-cap\">There is at least one <a href=\"https://github.com/WordPress/gutenberg/issues/16271\">open ticket on the Gutenberg repository</a> for addressing a grid system. Mark Uraine, the author of the ticket, posted seven key questions:</p>\n\n\n\n<ol><li>Should the grid system be responsive?</li><li>Should there be a default Gutenberg grid system, but allow themes to register their own?</li><li>Should the grid system conform to the current structure of Gutenberg blocks, or should it be its own thing that we need to restructure the blocks to in the editor?</li><li>Should the grid include gutters?</li><li>Should the grid include, or allow, any vertical alignment snaps?</li><li>What should the grid be based on? (ie. 12 columns, pixel grid, etc.)</li><li>Should the grid allow toggling on/off? And also include a setting to show, or not, when resizing objects in the editor?</li></ol>\n\n\n\n<p>The ticket had some solid discussion nearly a year ago but not much as of late. Would you like to see a grid system in the editor? If so, how would you want it to work?</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 27 Apr 2020 20:24:08 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:39;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:36:\"Matt: Tulsa Remote Worker Experiment\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:22:\"https://ma.tt/?p=51280\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:53:\"https://ma.tt/2020/04/tulsa-remote-worker-experiment/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1120:\"<p>Sarah Holder at Citylab has an interesting article on a program that <a href=\"https://www.citylab.com/life/2020/02/tulsa-incentives-work-remotely-coworking/604873/\">paid people $10,000, a year of co-working, and a subsidized apartment to move to Tulsa, Oklahoma</a>.</p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Traditionally, cities looking to spur their economies may offer incentives to attract businesses. But at a time when Americans are <a href=\"https://www.citylab.com/life/2019/05/moving-location-new-city-how-much-cost-mobile-rooted-stuck/590521/\">moving less frequently</a> than they have in more than half a century, and the anticlimactic race to host an Amazon HQ2 <a href=\"https://www.citylab.com/equity/2018/12/amazon-hq2-corporate-tax-incentives-technology/578422/\">soured some governments on corporate tax breaks</a>, Tulsa is one of several locales testing out a new premise:  Pay <em>people</em> instead.</p></blockquote>\n\n\n\n<p>I love this idea, and hope that after the permanent step-up in remote work from the virus we see much more internal mobility between cities in the United States.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Mon, 27 Apr 2020 17:55:45 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:4:\"Matt\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:40;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:76:\"WPTavern: Watch the Women of React Conference for Free on Saturday, April 25\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98982\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:195:\"https://wptavern.com/watch-the-women-of-react-conference-for-free-on-saturday-april-25?utm_source=rss&utm_medium=rss&utm_campaign=watch-the-women-of-react-conference-for-free-on-saturday-april-25\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:4140:\"<p>While much of the world is in lockdown, public gatherings and conferences have been cancelled, leaving a void in the lives of people who enjoy meeting their fellow open source contributors and colleagues in person throughout the year.  Virtual events, which were already on the rise, are enjoying a bit of a renaissance by necessity. </p>\n\n\n\n<p>On Saturday, April 25, the <a href=\"https://womenofreact.com/\">Women of React</a> conference will stream live with seven speakers, along with Q&amp;A and lightning sessions from React core contributors and leaders in the community. The event will include a single-stream of talks with breaks for socializing and connecting with other attendees, as well as an invite-only Discord chat server. </p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n<blockquote class=\"twitter-tweet\"><p lang=\"en\" dir=\"ltr\">This Saturday (Apr 25) Women of React has a special Q and A session with our favorite React core contributors past &amp; present <a href=\"https://twitter.com/sophiebits?ref_src=twsrc%5Etfw\">@sophiebits</a> <a href=\"https://twitter.com/ProvablyFlarnie?ref_src=twsrc%5Etfw\">@ProvablyFlarnie</a> <a href=\"https://twitter.com/lunaruan?ref_src=twsrc%5Etfw\">@lunaruan</a> and Chrome collaborators <a href=\"https://twitter.com/shubhie?ref_src=twsrc%5Etfw\">@shubhie</a> and <a href=\"https://twitter.com/stubbornella?ref_src=twsrc%5Etfw\">@stubbornella</a>! RSVP for free at <a href=\"https://t.co/GksJeHLvF6\">https://t.co/GksJeHLvF6</a> <a href=\"https://t.co/0bho86YVe6\">pic.twitter.com/0bho86YVe6</a></p>&mdash; R \'Nearest\' Nabors &#128153; (@rachelnabors) <a href=\"https://twitter.com/rachelnabors/status/1253400764359286785?ref_src=twsrc%5Etfw\">April 23, 2020</a></blockquote>\n</div>\n\n\n\n<p>Women of React was organized as a sort of pop-up tech event in response to current events. Co-organizers Rachel Nabors, Kevin Lewis, Sara Vieira, and Jenn Creighton did not put out a request for speakers but rather opted to invite women from around the world who would provide quality presentations on diverse topics of interest to the React community. </p>\n\n\n\n<p>&ldquo;I think I woke up one morning and was watching the pandemic news and realized all the cool women I would usually see on the conference circuit cannot give their talks and I&rsquo;m not going to see them,&rdquo; Rachel Nabors said on  a recent episode of the <a href=\"http://insidefacebookmobile.libsyn.com/23-organising-the-women-of-react-remote-conf\">Inside Facebook Mobile</a> podcast. &ldquo;I&rsquo;m not going to see any of my favorite women in the React community this year and it was super depressing.&rdquo; She contacted her colleagues and together they quickly spun up a conference that would allow women in React to connect online.</p>\n\n\n\n<p>Last week the organizers reported more than 1,000 registered attendees. They expect that number to be over 2,000 on the day of the conference. Fortunately, they don&rsquo;t have to have a hard count on attendees ahead of time, since virtual events don&rsquo;t have a limited number of seats. Organizers have even created printable swag for all who attend.</p>\n\n\n\n<div class=\"wp-block-embed__wrapper\">\n<blockquote class=\"twitter-tweet\"><p lang=\"en\" dir=\"ltr\">The cuteness has landed! We will be shipping out coloring pages for <a href=\"https://twitter.com/hashtag/womenofreact2020?src=hash&ref_src=twsrc%5Etfw\">#womenofreact2020</a> attendees tonight&mdash;something for you or your little ones to do while watching the talks tomorrow! Art by the phenomenal <a href=\"https://twitter.com/miuki_miu?ref_src=twsrc%5Etfw\">@miuki_miu</a>! <a href=\"https://t.co/49byxsCeWW\">pic.twitter.com/49byxsCeWW</a></p>&mdash; R \'Nearest\' Nabors &#128153; (@rachelnabors) <a href=\"https://twitter.com/rachelnabors/status/1253667155972931584?ref_src=twsrc%5Etfw\">April 24, 2020</a></blockquote>\n</div>\n\n\n\n<p><a href=\"https://womenofreact.com/\">Women of React</a> will run from 12:30pm&mdash;8:00pm EST. Attendees can sign up on the website and will receive a link for the livestream. Organizers are also planning to record the sessions so that people who are unable to attend can watch it at a later time.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 24 Apr 2020 21:35:10 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:41;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:91:\"WPTavern: WP Feedback Kicks off Free Virtual Summit for WordPress Professionals on April 27\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98970\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:227:\"https://wptavern.com/wp-feedback-kicks-off-free-virtual-summit-for-wordpress-professionals-on-april-27?utm_source=rss&utm_medium=rss&utm_campaign=wp-feedback-kicks-off-free-virtual-summit-for-wordpress-professionals-on-april-27\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5564:\"<img />\n\n\n\n<p class=\"has-drop-cap\">WP Feedback is running a <a href=\"https://wpfeedback.co/summit/\">virtual event from April 27 &ndash; May 1</a>. The event is primarily geared toward WordPress professionals who are looking to scale their business. It will feature CEOs, designers, freelancers, and more from the WordPress space. Between five and seven video sessions will be available each new day of the event.</p>\n\n\n\n<p>The sessions are free to watch for the full 24-hour period on the day they are scheduled. Once that window closes, visitors must purchase an all-access pass to view them, which is currently available for $67 but will go up to $97 once the event begins. A one-time purchase provides lifetime access.</p>\n\n\n\n<p>&ldquo;Due to the outbreak of Coronavirus, otherwise known as COVID-19, every event has been postponed or outright canceled for the foreseeable future,&rdquo; said Vito Peleg, founder of WP Feedback. &ldquo;Seeing that the opportunity to learn and network with like-minded professionals was taken away from us at the last second, we decided to step in to provide the true conference experience all without leaving your desk.&rdquo;</p>\n\n\n\n<p>The goal of the summit is provide value by teaching attendees how to scale their agency or freelance business by having experts in their respective fields share advice.</p>\n\n\n\n<p>&ldquo;Above all, the best part is that it&rsquo;s completely free to attend, and although some of us can&rsquo;t wait to get out, I&rsquo;m sure others will agree it&rsquo;s also really nice that you can attend all from the comfort of your home office &mdash; or living rooms!&rdquo; said Peleg.</p>\n\n\n\n<p>The WP Feedback team hopes that everyone from freelancers to large agencies and businesses can learn something. &ldquo;So to that end, the event is geared towards WordPress professionals who are looking to scale their business beyond themselves (without losing all of their hair), people struggling during the quarantine/lockdown as a result of an impact that this has had on their business, and people who are just looking to meet and network with other like-minded people in the community,&rdquo; said Peleg.</p>\n\n\n\n<p>The goal for <a href=\"https://wpfeedback.co/\">WP Feedback</a> is to help WordPress professionals succeed and scale their business via the site&rsquo;s network and feedback plugin. &ldquo;This effort is two-fold,&rdquo; said Peleg. &ldquo;We primarily do this with our software that simplifies and organizes client communication for web designers. But, we also do so with summits just like this one, educating people through our content and community platform.&rdquo;</p>\n\n\n\n<p>For those interested in seeing what type of content the summit offers, Piccia Neri&rsquo;s session from 2019, <a href=\"https://wpfeedback.co/summit/piccia-neri/\">The Main Ingredient of Great UX</a>, is available to watch for free.</p>\n\n\n\n<h2>Continuation of WP Agency Summit</h2>\n\n\n\n<p class=\"has-drop-cap\">Last December, before joining the WP Feedback team, Jan Koch launched the <a href=\"https://wptavern.com/wp-agency-summit-kicks-off-december-6\">first version of this event</a>. Over 2,000 attendees registered and recorded 15,000 session views. Strictly by the numbers, the event was successful.</p>\n\n\n\n<p>&ldquo;Measuring the success of the 2019 summit event in numbers would not even tell half of the story,&rdquo; said Peleg. &ldquo;Most exciting were all the ripple effects the event caused. So many new connections were made not just from Jan&rsquo;s perspective but also in the community that formed around the event on Facebook. We&rsquo;re all still leveraging these new friendships and hope that, with the improved networking area for the new summit, we&rsquo;ll see even more connections being made.&rdquo;</p>\n\n\n\n<p>With Koch joining WP Feedback, the team felt like it was a natural move to continue the event. &ldquo;One of the main reasons Jan joined the team was to be heavily involved with our summit plans due to his experience and success with the WP Agency Summit last year,&rdquo; said Peleg. &ldquo;As this is WP FeedBack&rsquo;s first summit, having Jan on the team has made it possible for us to organize it in such a short amount of time. He&rsquo;s taught us a lot and we will 100% be using everything we&rsquo;ve learned to do more like this in the future.&rdquo;</p>\n\n\n\n<p>One of the issues with the 2019 event was the lack of gender diversity. There was a 20:4 male-to-female speaker ratio. The team has attempted to address this for the 2020 event by adding more women to the lineup.</p>\n\n\n\n<p>&ldquo;Yes, that was a hard lesson learned for Jan,&rdquo; Peleg said in response to the low number of women speakers. &ldquo;He and the entire team at WP FeedBack leveraged our connections to get a more even ratio this time. Obviously, there are many successful women in the WordPress space, and now we were able to bring a few of our friends on thanks to our combined networks.&rdquo;</p>\n\n\n\n<p>The WP Feedback team has been collectively working to make this year&rsquo;s event a success. Peleg said that many on the team have had to quickly adapt and learn how to run such an event. &ldquo;Thankfully, Jan&rsquo;s experience has massively helped in how we have been planning everything, and he is the one heading up all of the sessions too,&rdquo; he said. &ldquo;The vision was to create a summit experience online that replicates how it feels to go to a summit in real life, and we are really taking huge steps to provide that experience for all of our attendees.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 24 Apr 2020 18:50:03 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:42;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:71:\"WPTavern: Chatterbox Plugin Uses WordPress Blocks to Show Conversations\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98923\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:187:\"https://wptavern.com/chatterbox-plugin-uses-wordpress-blocks-to-show-conversations?utm_source=rss&utm_medium=rss&utm_campaign=chatterbox-plugin-uses-wordpress-blocks-to-show-conversations\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2361:\"<p><a href=\"https://wordpress.org/plugins/chatterbox/\">Chatterbox</a> is a new plugin with a fun and creative use for the block editor. It displays chat or text threads using blocks that are styled as conversations. Users can type in a record of a chat, including timestamps, with a live preview in the editor. </p>\n\n\n\n<div class=\"wp-block-image\"><img /></div>\n\n\n\n<p>Since written conversations are essentially little blocks of text and media, the block editor lends itself nicely to composing and displaying this type of content. The Chatterbox block can be found under Layout Elements in the block inserter. It includes the option to select a style (Inbound, Outbound, or Event) and add a timestamp.</p>\n\n\n\n<div class=\"wp-block-image\"><img /></div>\n\n\n\n<p><a href=\"https://daveryan.io/\">Dave Ryan</a>, a WordPress developer at Bluehost, said he created the plugin in order to test Gutenberg&rsquo;s Block Context API and borrowed the <a href=\"https://www.lightningdesignsystem.com/components/chat/\">chat component</a> from Salesforce&rsquo;s Lightning Design System. He suggested that Chatterbox could be useful for showing demos of chat bots, publishing chat records in news stories, or simply adding an engaging visual display to conversations.</p>\n\n\n\n<p>Once the Block Context API matures, Ryan plans to add message background and text colors, message sender with name and avatar, and the ability to override the message sender on a per-message basis for group chats. The next steps beyond that on the roadmap include the following:</p>\n\n\n\n<ul><li>&nbsp;Implement Bookends and other&nbsp;<a href=\"https://www.lightningdesignsystem.com/components/chat/#About-Chat\">SFDS Chat</a>&nbsp;options</li><li>&nbsp;Animated chat sequences</li><li>&nbsp;Automated animated sequences, using character lengths for timing</li><li>&nbsp;Automate hiding of message meta based on adjacent blocks</li><li>&nbsp;Message Images</li><li>&nbsp;Message Files</li></ul>\n\n\n\n<p>Ryan said some of the planned features will rely on new features in the Gutenberg project. Once those have been released he will update Chatterbox to include more customization options. The plugin is <a href=\"https://wordpress.org/plugins/chatterbox/\">available for free on WordPress.org</a> and contributors can find the code on <a href=\"https://github.com/0aveRyan/chatterbox\">GitHub</a>.</p>\n\n\n\n<p></p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Fri, 24 Apr 2020 03:55:41 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:43;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:83:\"WPTavern: You Deserve to Wear Sweatpants; Don’t Let Anyone Tell You Any Different\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98783\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:203:\"https://wptavern.com/you-deserve-to-wear-sweatpants-dont-let-anyone-tell-you-any-different?utm_source=rss&utm_medium=rss&utm_campaign=you-deserve-to-wear-sweatpants-dont-let-anyone-tell-you-any-different\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5468:\"<img />\n\n\n\n<p class=\"has-drop-cap\">Lounge in your Baby Yoda sweats. Break out those knee-high Santa socks that you love to wear during the holidays. Slide into your Rocket City Trash Pandas tee and pretend the baseball season is going to happen this year.</p>\n\n\n\n<p>Sure, you can wear a suit and tie when you&rsquo;re working from home. However, I invite you to ditch the fresh-pressed trousers for your comfy sweatpants.</p>\n\n\n\n<p>The COVID-19 pandemic has forced many of you into working from the home office. Depending on your situation, that might be the kitchen table, the loveseat in the living room, or a closet if your kids are irritating enough. The worst thing we can do is put too much pressure on ourselves to be the model of perfection in this setting. Do not let anyone tell you that you must put on the suit and tie in lieu of that comfortable pullover you&rsquo;ve had since college.</p>\n\n\n\n<p>Balance that statement with some common sense. If you are meeting with the big boss over a Zoom video call, you will want to take your company culture into account. If your boss is expecting you to dress as if in the office, what he or she sees onscreen should reflect that expectation. The same may be true for client calls, depending on how you want to present your service.</p>\n\n\n\n<p>For all other situations, your dress code is entirely up to you.</p>\n\n\n\n<p>Adam Tschorn, deputy fashion editor for the Los Angeles Times, <a href=\"https://www.latimes.com/lifestyle/story/2020-04-17/working-from-home-regular-work-wardrobe-dress-up\">argues that you should ditch the sweatpants</a> and &ldquo;dress like the adult you&rsquo;re getting paid to be&rdquo;:</p>\n\n\n\n<blockquote class=\"wp-block-quote is-style-default\"><p>Please, can we all put away those sweatpants, ratty, gray, decades-old collegiate sweatshirts and obscure minor league baseball caps and start our workdays looking like we deserve the paychecks we&rsquo;re lucky enough to be earning while the world around us burns? Especially, for the love of all that&rsquo;s holy, if there&rsquo;s a group video conference involved?</p></blockquote>\n\n\n\n<p><a href=\"https://twitter.com/ARTschorn/status/1251139655447150593\">Twitter was not kind.</a></p>\n\n\n\n<p>Some of us who have been doing this remote work thing for a few years and have come to love our loungewear. We are not going to let the rookies ruin it for the rest of us, a sentiment shared by a friend on Facebook.</p>\n\n\n\n<p>I am sitting in my basketball shorts and a sleeveless T-shirt.</p>\n\n\n\n<p>Taking off your shoes is a hard requirement when entering my home, a practical cleanliness tip I learned from time spent with Korean friends. It is the respectful thing to do. Plus, it is so much more relaxing. I want you to feel at home at my home.</p>\n\n\n\n<p>Some people have trouble balancing work and home life when they are merged into one space. In those cases, &ldquo;dressing for success&rdquo; may help you mentally push through the day. However, it is a personal choice.</p>\n\n\n\n<p>The one thing Tschorn and I agree on wholeheartedly is ritual. If even one thing about my daily ritual gets thrown off by unforeseen circumstances, I lose focus. It can often ruin the whole day.  Those little rituals are a part of what set me up for success. Everyone&rsquo;s are different. Some will want their morning coffee. Others need to shower, shave, and put on their Sunday best to feel like everything is right with the world.</p>\n\n\n\n<p>There are rare days when I feel the need to switch it up. Put on a nice suit. Grab my seldom-worn fedora and place it firmly atop my head. It makes me feel like a 1920s-esque reporter who is ready to dig up some dirt on the local crime boss. Those days are about making me feel good about myself.</p>\n\n\n\n<p>However, most days, it is about feeling comfortable at home.</p>\n\n\n\n<p>It does not matter if you wear a Call of Duty T-shirt when building a new WooCommerce add-on plugin. Most people are not going to care if you don Sailor Moon sweatpants while running a successful managed WordPress hosting service. And, if you feel comfortable enough doing it, strip down to your undies while designing the next big WordPress theme. <em>You may want to add a top while video conferencing in that last case &mdash; there are limits.</em></p>\n\n\n\n<p>Life is tough enough right now without fashion gurus telling us what to wear.</p>\n\n\n\n<p>Even work-from-home veterans are <a href=\"https://wptavern.com/finding-balance-in-these-uncertain-times-remote-work-and-sharing-our-struggles\">off our game at the moment</a>. The world has changed practically overnight. We are still catching our breath from the gut-punch of this unique virus. We deserve to <em>let ourselves go</em> a bit while dealing with the stress of these changes.</p>\n\n\n\n<p>I do not know much about fashion. I still break out my cargo pants from time to time, which are apparently a fashion <em>faux pas</em> today.</p>\n\n\n\n<p>What I do know a little something about is working comfortably from home.</p>\n\n\n\n<p>And that, my friends, is all about what makes you feel good about yourself.</p>\n\n\n\n<p>I am probably preaching to the choir of remote developers, designers, and team managers. Many of us have been down this road and found that sweet spot that helps us get through the day. For the newcomers, welcome to our world. Kick your heels off at the door. There is no fashion-shaming here.  Enjoy our guilt-free software and community in your lazy pants.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Thu, 23 Apr 2020 19:18:28 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:44;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:58:\"WPTavern: Frontity Raises €1M with Automattic and K Fund\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98846\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:157:\"https://wptavern.com/frontity-raises-e1m-with-automattic-and-k-fund?utm_source=rss&utm_medium=rss&utm_campaign=frontity-raises-e1m-with-automattic-and-k-fund\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:4732:\"<p><a href=\"https://frontity.org/\">Frontity</a>, a free, open source framework for building WordPress themes with React, has raised &euro;1M in funding in a round led by <a href=\"https://kfund.co\">K Fund</a>, with <a href=\"https://automattic.com/\">Automattic</a> covering 22%. The team behind the framework officially made it open source in May 2019, after battle testing it internally. In one year the framework has more than 12,700 npm downloads and has built a community of 250 developers who use it. </p>\n\n\n\n<p>Frontity lowers the barrier to creating fast-loading, React-powered WordPress themes by removing the hassle of setting up and configuring all the tooling. The framework seems to have captured Automattic&rsquo;s interest as a homegrown WordPress solution for facilitating decoupled setups that use React on the frontend.</p>\n\n\n\n<p>&ldquo;We decided to build the framework as a response to the demand of all the big publishers we were working with,&rdquo; Frontity CEO Pablo Postigo said. &ldquo;This trend can drastically change the way many WordPress websites are built in the future. From my point of view, Automattic&rsquo;s support means that they are also aware of this trend, and want to be close to us. In the end we are trying to make WordPress keep up with the latest technologies, and the stronger WordPress is, the better for all the companies that depend on it, including Automattic.&rdquo;</p>\n\n\n\n<p>Frontity is not yet profitable and Postigo said the company is not developing a business model during this initial phase. </p>\n\n\n\n<p>&ldquo;This funding round was the best way for us to make the project sustainable,&rdquo; he said. &ldquo;Possible monetizations that we are thinking of to generate revenue in the future are a hosting solution, premium support, or a marketplace of paid themes.&rdquo;</p>\n\n\n\n<h2>Frontity&rsquo;s Biggest Challenge: Becoming a Compelling Alternative to PHP Themes  </h2>\n\n\n\n<p>Postigo identified Gatsby and Next.js as Frontity&rsquo;s chief competitors in the sea of React frameworks vying for developers&rsquo; attention. He said his team takes inspiration from these frameworks and appreciates how they are raising awareness of new ways of building websites.&nbsp;</p>\n\n\n\n<p>&ldquo;Our biggest challenge right now is to position Frontity not as an alternative to other frameworks, but as an alternative to PHP themes,&rdquo; he said. &ldquo;So when developers start looking for the best way to build a superior UX they consider Frontity amongst their options.&rdquo;</p>\n\n\n\n<p>Those who are already familiar with other JS frameworks like Gatsby will find that Frontity has fewer new concepts to learn, since it is 100% focused on WordPress and its APIs. Postigo identified a few other major differences between Frontity and other popular JS frameworks:</p>\n\n\n\n<ul><li>It&rsquo;s rendered dynamically: this means people don&rsquo;t have to rebuild the HTML each time they edit or publish content. Frontity&rsquo;s preferred approach is <a href=\"https://vercel.com/blog/serverless-pre-rendering\">Serverless Pre-Rendering</a>, although there are many ways to configure it. It&rsquo;s as fast as a static site (e.g. <a href=\"https://mars.frontity.org\">https://mars.frontity.org</a>).</li><li>It&rsquo;s opinionated: it has its own state manager and uses Emotion for the CSS. Thanks to that people don&rsquo;t need to learn things like Redux and, at the same time, it powers a very flexible extensibility pattern, more similar to the one of WordPress itself than to the rest of JS frameworks. Themes and extensions can be activated and deactivated without code changes.</li><li>There&rsquo;s no need to learn GraphQL or the REST API, you get the data using the state manager.</li></ul>\n\n\n\n<p>Even with fewer new concepts to learn, Frontity remains squarely within the developers&rsquo; toolbox and is not currently a product that would appeal to non-technical users. Expanding Frontity&rsquo;s user base beyond developers and breaking into the wider WordPress market is a long-term goal for the company. </p>\n\n\n\n<p>&ldquo;With Frontity Framework we are on a mission to help developers build performant, scalable websites with WordPress and React easily,&rdquo; Postigo said. &ldquo;But the company&rsquo;s ultimate goal is to make building delightful user experiences universally accessible.<br /><br />&ldquo;We have plans to lower the technical barrier so any WordPress user can benefit from our technology. We consider that after having released the framework the next step towards this is to build a community of developers around it, so that they can help us build themes and extensions that will make it easier for non-technical users to start using Frontity.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 22 Apr 2020 20:26:49 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:45;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:62:\"WPTavern: Gutenberg Hub Launches Online Block Template Builder\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98780\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:169:\"https://wptavern.com/gutenberg-hub-launches-online-block-template-builder?utm_source=rss&utm_medium=rss&utm_campaign=gutenberg-hub-launches-online-block-template-builder\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:5301:\"<p class=\"has-drop-cap\">Gutenberg Hub <a href=\"https://gutenberghub.com/introducing-gutenberg-template-builder/\">launched the first version</a> of its block template builder last week. The <a href=\"https://builder.gutenberghub.com/\">template builder</a> allows users to select from the team&rsquo;s existing library of nearly 200 templates. It is essentially an online builder that allows users to craft a full page layout by mixing and matching various sections. They can then copy the resulting output at the click of a button and paste it into the editor on their sites.</p>\n\n\n\n<p>&ldquo;I intend to speed up the workflow for WordPress users to spin up beautiful Gutenberg pages, even full websites, faster,&rdquo; said Munir Kamal, founder of Gutenberg Hub. &ldquo;So all I am trying to do is headed in that direction.&rdquo;</p>\n\n\n\n<p>Kamal has also released a <a href=\"https://chrome.google.com/webstore/detail/gutenberghub/pkjhekakadbpmpehgkdndgmpepphekbk\">Chrome browser extension</a> that allows end-users to add templates from the growing library of options.</p>\n\n\n\n<p>&ldquo;The idea is to help DIYers, freelancers, or anyone with creating new website pages faster,&rdquo; he said. &ldquo;I have many feature ideas to make this builder great, but I want to hear out the feedback and suggestions from the community about it.&rdquo;</p>\n\n\n\n<p>Currently, Kamal is calling this version of the builder a &ldquo;prototype&rdquo; because he wants to validate the idea with the community before moving forward with new features.</p>\n\n\n\n<h2>Using the Template Builder</h2>\n\n\n\n<p class=\"has-drop-cap\">Building a template or full page is simple. Users merely need to visit the template builder page. On the page, the builder has an &ldquo;Add Section&rdquo; button, which will slide the template library panel open. From that point, users can choose from an extensive list of templates that includes designs for hero sections, testimonials, sliders, and more.</p>\n\n\n\n<img />Gutenberg Hub&rsquo;s templates library.\n\n\n\n<p>The idea is to build a full page by combining multiple sections. Users will want to add new sections and organize them for their needs. Each section can be trashed, duplicated, or moved up/down using the available buttons.</p>\n\n\n\n<p>Trying my hand at building a simple product page, I was able to pick and choose the sections I wanted to add in just a few minutes.</p>\n\n\n\n<img />Custom combination of templates with the builder.\n\n\n\n<p>Once everything is in place, users can copy the full template code and paste it their block editor.  From that point, they can edit it on their own site.  </p>\n\n\n\n<p>Sometimes, it may be necessary to copy additional CSS and insert it via the WordPress customizer or through a plugin like <a href=\"https://wordpress.org/plugins/blocks-css/\">Blocks CSS</a>.  Some options also require users to install a plugin to use specific blocks.</p>\n\n\n\n<p>This is the type of power I want in the hands of WordPress users. Plug-and-play template systems like this will push the platform into the future. However, such systems need to be integrated directly into WordPress. Copying and pasting from a third-party website is merely a stepping stone toward that future, catering to user needs in the here and now.</p>\n\n\n\n<h2>The Future of the Builder and More</h2>\n\n\n\n<p class=\"has-drop-cap\">Long term, Gutenberg Hub&rsquo;s work may be a better fit into the upcoming <a href=\"https://wptavern.com/block-patterns-will-change-everything\">pattern system</a>. The team could release a plugin that would integrate seamlessly into the block editor. That way, end-users could build their templates without ever leaving the comfort of the post-editing screen, or at least avoid switching between browser tabs. However, patterns are still months away from inclusion in core WordPress. In the meantime, this feels like a solid stop-gap. Plus, the team can build a nice library and garner feedback and data from users on the most popular templates/patterns.</p>\n\n\n\n<p>While Kamal wants to hear feedback before moving forward, he does have some big ideas of his own for the builder. &ldquo;For example, this builder may let you create projects, and under projects, you may create multiple pages,&rdquo; he said. &ldquo;For each project, you may define custom branding (typography, color scheme, etc.), and all the templates from the library will adapt to that branding when you create pages under a specific project.&rdquo;</p>\n\n\n\n<p>The most important thing he wants to accomplish is to build tools that speed up workflows for everyone.</p>\n\n\n\n<p>He will also open the template library to third-party developers and designers soon. There will be a public submission process. If enough people contribute, the library could balloon to an untold number of options that would be directly available as part of the builder.</p>\n\n\n\n<p>&ldquo;Besides the templates and builder, I am planning something around the Gutenberg Templates API,&rdquo; said Kamal. He stresses that it is still in the planning phase. If the previous work that he has put out is any indication, this could be an interesting project. He is also working on a <a href=\"https://wordpress.org/plugins/forms-gutenberg/\">form builder plugin</a> for the block editor, which is currently seeing regular updates.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 22 Apr 2020 20:03:00 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:14:\"Justin Tadlock\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:46;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:62:\"WPTavern: Google Shopping Is Now Open to Free Product Listings\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98848\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:169:\"https://wptavern.com/google-shopping-is-now-open-to-free-product-listings?utm_source=rss&utm_medium=rss&utm_campaign=google-shopping-is-now-open-to-free-product-listings\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2768:\"<p>Google <a href=\"https://blog.google/products/shopping/its-now-free-to-sell-on-google/\">announced</a> today that it is bringing free listings to the Shopping tab in the United States before the end of April and will expand globally by the end of the year. Previously, merchants were required to pay for ad placement and product listings, which led to major online retailers dominating the Shopping tab.</p>\n\n\n\n<p>&ldquo;Beginning next week, search results on the Google Shopping tab will consist primarily of free listings, helping merchants better connect with consumers, regardless of whether they advertise on Google,&rdquo; Bill Ready, Google&rsquo;s president of commerce, said. &ldquo;With hundreds of millions of shopping searches on Google each day, we know that many retailers have the items people need in stock and ready to ship, but are less discoverable online.&rdquo;</p>\n\n\n\n<p>This change comes at a critical time when the retail industry has taken a significant hit due to shelter-in-place orders aimed at mitigating the spread of the coronavirus. Free listings make showing up in the Google Shopping tab more accessible for independent stores.</p>\n\n\n\n<p>&ldquo;For retailers, this change means free exposure to millions of people who come to Google every day for their shopping needs,&rdquo; Ready said. &ldquo;For shoppers, it means more products from more stores, discoverable through the Google Shopping tab.&rdquo;&nbsp; Existing Merchant Center users will retain their ads for specific products as promoted listings but will also now be able to list their full inventories for free.</p>\n\n\n\n<p>Google also announced a new partnership with PayPal that will streamline the onboarding process for merchants who want to link their accounts. The announcement identified WooCommerce, Shopify, and BigCommerce as existing partners that offer platforms to help businesses sell online. In light of the current crisis, WooCommerce has ramped up its efforts to make e-commerce more approachable. The team recently hosted a free webinar on <a href=\"https://zoom.us/webinar/register/8615868833115/WN_4TTi3KPWQZG5HCchf81LEg\">how to start selling online</a> and produced a <a href=\"https://woocommerce.com/posts/add-online-store-to-wordpress/\">guide to adding a store to an existing WordPress website</a>.</p>\n\n\n\n<p>Although Google cites the coronavirus pandemic as a factor in advancing the company&rsquo;s plans to make it free for merchants to sell on Google, the move is a strategic step towards wooing back the overwhelming amount of traffic it sends to Amazon. If Google&rsquo;s Shopping tab can become a better source for price comparisons with a diversity of stores, consumers may return to searching Google first when intending to make a purchase.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Wed, 22 Apr 2020 02:46:10 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:47;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:61:\"BuddyPress: BuddyPress 5.2.0 Maintenance and Security Release\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:32:\"https://buddypress.org/?p=311121\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:81:\"https://buddypress.org/2020/04/buddypress-5-2-0-maintenance-and-security-release/\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:1666:\"<p><a href=\"https://downloads.wordpress.org/plugin/buddypress.5.2.0.zip\">BuddyPress 5.2.0</a> is now available. This is a security and maintenance release. All BuddyPress installations are strongly encouraged to upgrade as soon as possible.</p>\n\n\n\n<p>The 5.2.0 release addresses four security issue:</p>\n\n\n\n<ul><li>A vulnerability was fixed that could allow group moderators improper control over group membership via a REST API endpoint.</li><li>A vulnerability was fixed that could allow a CSRF attack related to xProfile field deletion links in the Dashboard.</li><li>A vulnerability was fixed that could allow users to delete group activity items belonging to groups to which they don’t have administrative access.</li><li>A vulnerability was fixed that could allow site Editors or Authors improper edit access over items belonging to BuddyPress’s Email post type.</li></ul>\n\n\n\n<p>These vulnerabilities were reported privately to the BuddyPress team by <a href=\"https://profiles.wordpress.org/hoangkien1020/\">Kien Hoang</a>, in accordance with <a href=\"https://make.wordpress.org/core/handbook/testing/reporting-security-vulnerabilities/\">WordPress’s security policies</a>. Our thanks to the reporter for practicing coordinated disclosure.</p>\n\n\n\n<p>Version 5.2.0 also fixes five bugs, including compatibility updates for WordPress 5.4.</p>\n\n\n\n<p>For complete details, visit the <a href=\"https://codex.buddypress.org/releases/version-5-2-0/\">5.2.0 changelog</a>.</p>\n\n\n\n<p>Update to BuddyPress 5.2.0 today in your WordPress Dashboard, or by <a href=\"https://wordpress.org/plugins/buddypress/\">downloading from the WordPress.org plugin repository</a>.</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 21 Apr 2020 19:58:27 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:12:\"Boone Gorges\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:48;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:95:\"WPTavern: WordPress Dashicons Project to Discontinue Development in Favor of New Icon Component\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98810\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:235:\"https://wptavern.com/wordpress-dashicons-project-to-discontinue-development-in-favor-of-new-icon-component?utm_source=rss&utm_medium=rss&utm_campaign=wordpress-dashicons-project-to-discontinue-development-in-favor-of-new-icon-component\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:3652:\"<p><a href=\"https://github.com/WordPress/dashicons\">Dashicons</a>, the WordPress admin icon font, is now closed to new icon requests. After the block editor adopted the approach of using SVG icons directly, WordPress design contributors have recently reevaluated the efforts going into the Dashicons project. The team decided to wrap up existing tickets for new icons, push out a final release, and then pool their efforts on the <a href=\"https://github.com/WordPress/gutenberg/tree/master/packages/components/src/icon\">new Icon component</a>.</p>\n\n\n\n<p>&ldquo;One of the challenges with an icon font is that it&rsquo;s one big compiled &lsquo;sprite,&rsquo; and so even though it gets cached well, for every icon you add the sprite grows bigger,&rdquo; WordPress design contributor Joen Asmussen said in a <a href=\"https://make.wordpress.org/design/2020/04/20/next-steps-for-dashicons/\">post</a> announcing the change. &ldquo;With SVG you include just the icons you need.&rdquo;</p>\n\n\n\n<p>A recently-merged <a href=\"https://github.com/WordPress/dashicons/pull/411\">pull request</a> brings the project&rsquo;s collection of 303 icons to a total of 340, with final additions including items like airplane, beer, coffee, and more, based on the remaining open issues.</p>\n\n\n\n<p>With just a handful of contributors, Dashicons had been subject to infrequent updates. Prior to WordPress 5.2 (May 2019), which <a href=\"https://wptavern.com/wordpress-5-2-will-add-13-new-icons-to-the-dashicon-library\">updated</a> the icon font to use WOFF2 (Web Open Font Format 2) and added 13 new icons, Dashicons had gone dormant for three years. This means that developers who needed a specific icon were sometimes waiting a long time for it to get added and often opted to use a different library. </p>\n\n\n\n<p>The new Icon component isn&rsquo;t subject to the same limitations. During the design team&rsquo;s recent discussion about Dashicon&rsquo;s next steps, Asmussen noted that the new Icon component comes with a set of icons but developers can also feed it a custom SVG.</p>\n\n\n\n<p>&ldquo;An icon doesn&rsquo;t have to be part of the set for it to be treated like any other icons in the system,&rdquo; Asmussen said. &ldquo;Which makes it easier to say no to some social icons &mdash; we can say &lsquo;No, but you can do this: {code example}.\'&rdquo; This flexibility prevents developers from having to spend time lobbying for a particular icon to get added or working to demonstrate its popularity.</p>\n\n\n\n<p>Asmussen thanked Dashicons creator Ben Dunkle for his work in maintaining the icon font over the years. Dunkle will join the effort to improve the new Icon component as it is still being fleshed out. </p>\n\n\n\n<p>&ldquo;And a lot of the lessons Ben and I learned from Dashicons could probably help spell out some principles for what fits in the component,&rdquo; Asmussen said. &ldquo;In some ways, I think we can be much more open to accepting icons because it doesn&rsquo;t balloon a sprite. In others, as mentioned, we can decide it&rsquo;s not WordPress&rsquo; place.&rdquo;</p>\n\n\n\n<p>Dashicons will be maintained in core indefinitely but no new icons will be added after this point. Plugin developers have the option to continue using the icon font or embrace the new Icon component. </p>\n\n\n\n<p>&ldquo;Switching to SVG in WP-admin, and perhaps the new Icon component, is a discussion definitely worth having at some point,&rdquo; Asmussen said. &ldquo;But [it&rsquo;s] worth noting that it&rsquo;s not necessarily part of today&rsquo;s discussion. This is first and foremost to ensure Dashicons is in a solid place for everyone relying on it.&rdquo;</p>\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:7:\"pubDate\";a:1:{i:0;a:5:{s:4:\"data\";s:31:\"Tue, 21 Apr 2020 01:16:33 +0000\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}s:32:\"http://purl.org/dc/elements/1.1/\";a:1:{s:7:\"creator\";a:1:{i:0;a:5:{s:4:\"data\";s:13:\"Sarah Gooding\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}}}}i:49;a:6:{s:4:\"data\";s:13:\"\n	\n	\n	\n	\n	\n	\n\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";s:5:\"child\";a:2:{s:0:\"\";a:5:{s:5:\"title\";a:1:{i:0;a:5:{s:4:\"data\";s:58:\"WPTavern: WPBlockTalk Videos Now Available on WordPress.tv\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"guid\";a:1:{i:0;a:5:{s:4:\"data\";s:29:\"https://wptavern.com/?p=98727\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:4:\"link\";a:1:{i:0;a:5:{s:4:\"data\";s:161:\"https://wptavern.com/wpblocktalk-videos-now-available-on-wordpress-tv?utm_source=rss&utm_medium=rss&utm_campaign=wpblocktalk-videos-now-available-on-wordpress-tv\";s:7:\"attribs\";a:0:{}s:8:\"xml_base\";s:0:\"\";s:17:\"xml_base_explicit\";b:0;s:8:\"xml_lang\";s:0:\"\";}}s:11:\"description\";a:1:{i:0;a:5:{s:4:\"data\";s:2497:\"<p>All of the recordings from the free <a href=\"https://wpblocktalk.wordpress.stream/\">WPBlockTalk</a> virtual event are <a href=\"https://wordpress.tv/event/wpblocktalk-april-2020/\">now available on WordPress.tv</a>. In case you missed it, WPBlockTalk was a WordPress community event sponsored by Automattic, and produced by Brian Richards, creator of WPSessions. It took place earlier this month on April 2, though some of its momentum may have been lost in the torrent of pandemic news. Fortunately, all the sessions that were streamed that day have been uploaded for anyone to watch. </p>\n\n\n\n<p>WPBlockTalk created moderate <a href=\"https://twitter.com/hashtag/WPBlocktalk?src=hashtag_click\">buzz on Twitter</a>, but the caliber of the speakers and the density of their block editor expertise make these videos a must-watch for anyone involved in WordPress product and website development. 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Mehdi\'ye İnanmak - 646','',0,0),(15,2563,2,'Gaybet Meselesi - 652','',0,0),(16,2564,2,'Gaybet Zamanında İmam (a.s)’ın Varlığının Faydaları - 653','',0,0),(17,2565,2,'Gaybet-i Suğra ve Kübra - 654','',0,0),(18,2566,2,'İlahi İnayet Ve Zamanın İmamı - 682','',0,0),(19,2567,2,'Gaybet Dönemİnde Mümİnlerİn Vazİfelerİ - 811','',0,0),(20,2568,2,'Ehl-i Sünnet Hadislerinden Örnekler - 812','',0,0),(21,2569,2,'İmam Mehdi\'nin Dünyaya Geldiğini İtiraf Eden Ehl-i Sünnet Âlimleri - 813','',0,0),(22,2570,2,'İmam-i Zaman (İmam Mehdi) ve Semavi Kitaplar - 815','',0,0),(23,2571,2,'İslâm Kaynaklarında İmam Mehdi\'ye İnanmak - 816','',0,0),(24,2572,2,'Kısaca İmam Mehdi’nin Hayatı - 818','',0,0),(25,2573,2,'Kur\'an\'da İmam Mehdi(A.S) - 889','',0,0),(26,2574,2,'Gaybet-i Suğra Döneminde İmam Mehdi (a.s)’ın Dört Özel Naibi - 914','',0,0),(27,2575,2,'Ehl-i Sünnet Kaynakların\'da İmam Mehdi - 915','',0,0),(28,2576,2,'Gaybet İle İlgili Bazı  Sorulara Cevap - 916','',0,0),(29,2577,2,'Kur’an’da Hz. Mehdİ (a.s) - 919','',0,0),(30,2578,2,'Ehl-i Beyt Mektebine Göre İmam Mehdi (a.s)’ın Doğumu - 921','',0,0),(31,2579,2,'İmam Mehdi (A.S)’In Gaybeti Hakkında  10 Eleştiri  10 Cevap - 922','',0,0),(32,2580,2,'Hz. Peygamberin (s.a.a) Hadislerinde İmam Mehdi (a.s) - 923','',0,0),(33,2581,2,'İmam Mehdi (a.s) Hakkında Müslümanların ittifakı - 924','',0,0),(34,2582,2,'İmam Mehdi (a.s)’dan  Nakledilen Bazı Dualar - 925','',0,0),(35,2583,2,'İmam Mehdi\'nin Babasının Adı - 926','',0,0),(36,2584,2,'İmam Mehdi (a.s)’ın Uzun Ömrü - 927','',0,0),(37,2623,3,'Resulıullah\'ın Sözlerinde İmam Hüseyn(as) - 53','',0,0),(38,2624,3,'Hz. Hüseyin (a.s)\'ın Mekke-Kerbela Yolu Boyunca - 54','',0,0),(39,2625,3,'İmam Hüseyn(as)\'ın Medine ve Mekke\'deki sözleri - 55','',0,0),(40,2626,3,'Ehli Sünnet Kaynaklarında Hüseyn\'e Ağlamak - 56','',0,0),(41,2627,3,'Hz. Muhammed\'in Hayatı - 213','',0,0),(42,2628,3,'Hz. Peygamber\'in (s.a.a) Vefatı - 218','',0,0),(43,2629,3,'Resulullah ( s.a.a.): - 219','',0,0),(44,2630,3,'Hazret-i Resulullah (s.a.a)’den Öğüt Hikmet Züht ve Benzeri Konularda Nakledilen Sözler - 220','',0,0),(45,2631,3,'Resulullah (s.a.a)\'in Hayatıyla İlgili Sorular ve Cevaplar - 221','',0,0),(46,2632,3,'Fıkıh Açısından Salavat - 222','',0,0),(47,2633,3,'Allah Resulüne (s.a.a) Nasıl Salavat Getirilir? - 225','',0,0),(48,2634,3,'Peygamber Efendimiz (s.a.a.) Birliğin En Büyük Etkenidir - 232','',0,0),(49,2635,3,'Peygamber’in (s.a.a.) Sabrı - 233','',0,0),(50,2636,3,'Peygamber Efendimiz’in (s.a.a.) Ebuzer’e Tavsiyeleri - 234','',0,0),(51,2637,3,'Peygamber’in (s.a.a.) Dostu Kimdir? - 235','',0,0),(52,2638,3,'Yüce Peygamberin Muazzam Ahlakı - 236','',0,0),(53,2639,3,'Resulullah (saa)’in Merhameti - 237','',0,0),(54,2640,3,'Allah’ın Resulünün (s.a.a.) İbadeti - 238','',0,0),(55,2641,3,'Hz. Muhammed (saa)’den Rivayetler - 239','',0,0),(56,2642,3,'Hz Muhammed(s.a.a.)’in Ahlaki Kişiliği - 240','',0,0),(57,2643,3,'Hz.Peygamberin(s.a.a) Çocuklara Karşı Şefkat ve Merhameti - 241','',0,0),(58,2644,3,'Hz. peygamber(s.a.a)’in Aile içi Davranışı - 242','',0,0),(59,2645,3,'Hz. Peygamberin(s.a.a) Görevleri - 243','',0,0),(60,2646,3,'Peygamberimizin (s.a.a) Yemekle İlgili Adabı - 244','',0,0),(61,2647,3,'Peygamberimizin (s.a.a) Kadınlar ve Evlâtlarla İlgili Adabı - 245','',0,0),(62,2648,3,'Resulullah  ( s.a.v. )\'ın Gençlik  Dönemi - 246','',0,0),(63,2649,3,'Hz. Peygamberin Bazı Kişilik Özellikleri - 248','',0,0),(64,2650,3,'Resul-i Ekrem (s.a.a) Sevgisi - 249','',0,0),(65,2651,3,'Hz. 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Fatıma’nın Çileli Hayati - 3 - 641','',0,0),(129,2715,3,'Hz. Fatıma’nın Çileli Hayatı - 4 - 651','',0,0),(130,2716,3,'Hz. Fatıma (s.a)\' ın Özel Eğitim Yöntemleri - 656','',0,0),(131,2717,3,'Hz. Fatıma’nın Çileli Hayatı - 5 - 685','',0,0),(132,2718,3,'Hz. Fatıma\'nın (s.a.) Meşhur Hutbesi - 690','',0,0),(133,2719,3,'Fâtıma (S.A.) - 759','',0,0),(134,2720,3,'Peygamberimizin (saa) Değerli Kızı Fatıma (As) - 848','',0,0),(135,2721,3,'Hz. Fatıma (aleyhasselam)\'ın Şehadeti - 859','',0,0),(136,2722,3,'İmam Ali’nin (as) Son Günleri - 257','',0,0),(137,2723,3,'İmam Ali (a.s.)’nin Hoşgörüsü - 258','',0,0),(138,2724,3,'İmam  Ali(a.s), Cennet  ve Cehennemi  Bölendir - 259','',0,0),(139,2725,3,'Tebliğ  Ayetinde İmam Ali ( a.s. ) - 260','',0,0),(140,2726,3,'İmam Ali (as) ve Namaz - 261','',0,0),(141,2727,3,'İmam Ali (a.s) Savaş Cephelerinde - 262','',0,0),(142,2728,3,'İmam Ali’nin (a.s) Kelamı - 263','',0,0),(143,2729,3,'İmam Ali’nin (a.s) Fedakârlığı ve Cesareti - 264','',0,0),(144,2730,3,'İmam Ali’nin (a.s) İslam Peygamberi (s.a.a) İle Eşsiz Bağı - 265','',0,0),(145,2731,3,'Bilginlerin Gözüyle İmam Ali (a.s) - 267','',0,0),(146,2732,3,'İmam Ali (a.s) ın Yakarışı - 268','',0,0),(147,2733,3,'İmam Ali\"ye İsim konulması - 269','',0,0),(148,2734,3,'Kur\"an-ı Kerim\"de Ali (as) - 270','',0,0),(149,2735,3,'Adalet Mazharı Ali (as) - 271','',0,0),(150,2736,3,'İmâm Ali\"nin (as) İmâmeti - 272','',0,0),(151,2737,3,'İmam Ali (as)\"in Velayeti - 273','',0,0),(152,2738,3,'İmam Ali’nin Sevgisi - 274','',0,0),(153,2739,3,'Peygamberin  Ailesi ve Koruyucusu - 275','',0,0),(154,2740,3,'Mevlana\'nın Dilinden İmam Ali (as) - 276','',0,0),(155,2741,3,'İmam Ali (as) Peygamber\'in (saa.) Yanında - 277','',0,0),(156,2742,3,'İmam Ali ve Namaz - 278','',0,0),(157,2743,3,'Hz. Resulullah ve İmam Ali - 279','',0,0),(158,2744,3,'Kur\'an Ve Sünnette Ali Sevgisi - 280','',0,0),(159,2745,3,'İmam Ali\'nin (a.s) Doğumu ve Hz. Peygamber (s.a.a) Tarafından Eğitilmesi - 281','',0,0),(160,2746,3,'İslam\'da Mükemmel İnsanı Tanımanın Yolları - 282','',0,0),(161,2747,3,'İmam Ali (s.a)ın Kısaca Hayatı - 283','',0,0),(162,2748,3,'İmam Ali (a.s)\"ın Ticareti - 285','',0,0),(163,2749,3,'Şıkşıkiyye Hutbesi - 287','',0,0),(164,2750,3,'İmam Ali’nin Mazlumiyeti - 288','',0,0),(165,2751,3,'Fitneler Karşısında İmam Ali (a.s)’ın Tutumu - 289','',0,0),(166,2752,3,'Hadislerle İmam Ali (as)’ nin Faziletleri - 290','',0,0),(167,2753,3,'İmam Ali (a.s)\'ın Vasiyetleri - 390','',0,0),(168,2754,3,'Birinci İmamımız  Müminlerin Emiri Ali - 579','',0,0),(169,2755,3,'İmam Ali(a.s)\'ın İlmi - 580','',0,0),(170,2756,3,'İmam Ali’(a.s)’ın Adaleti - 581','',0,0),(171,2757,3,'İmam Ali (a.s)’dan Kırk Hadis - 584','',0,0),(172,2758,3,'İmam Ali’nin En Zor İmtihanları - 585','',0,0),(173,2759,3,'Son Yolculuk - 587','',0,0),(174,2760,3,'İmam Ali ve İlahi Felsefe - 591','',0,0),(175,2761,3,'İmam Ali’ye Göre İmam ve Halkın Karşılıklı Hak ve Vazifeleri - 592','',0,0),(176,2762,3,'İmam Ali İçin Ne Dediler? - 593','',0,0),(177,2763,3,'İmam Ali (A.S) ve Arap Pehlivanı - 594','',0,0),(178,2764,3,'İmam Ali’nin Mazlumiyeti ve Şikayetleri (Şıkşıkıye Hutbesi) - 610','',0,0),(179,2765,3,'İmam Ali (a.s) Hilafetten Nasıl Uzaklaştırıldı ? - 627','',0,0),(180,2766,3,'Müminlerin Emiri İmam Ali (a.s)-1 - 629','',0,0),(181,2767,3,'İmam Ali’nin Eşsiz Kahramanlığı - 642','',0,0),(182,2768,3,'İmam Emir’ül-Müminin Ali (a.s)\'ın En Son Vasiyetleri - 643','',0,0),(183,2769,3,'Hz. Ali’ye Göre İmam ve Halkın Karşılıklı Hak ve Vazifeleri - 655','',0,0),(184,2770,3,'Müminlerin Emiri İmam Ali’nin Verdiği Hükümlerden Örnekler - 674','',0,0),(185,2771,3,'İmam Ali (a.s)\'ın Hayatından Dersler - 675','',0,0),(186,2772,3,'Ali (a.s)’ın Müslümanların Rehberliği Dönemindeki Sireti - 1 - 683','',0,0),(187,2773,3,'İmam Ali\'den (A.S) İnciler - 787','',0,0),(188,2774,3,'İmam Ali (A.S)’In İmameti - 803','',0,0),(189,2775,3,'Hz . Alİ (a.s)\'In Tİcaretİ - 804','',0,0),(190,2776,3,'Tarihin Kara Sayfası: Hakemeyn  Olayı - 805','',0,0),(191,2777,3,'İmam Ali (A.S) Hilafetten Nasıl Mahrum Bırakıldı? - 806','',0,0),(192,2778,3,'İmam Ali’nin Yahudi Alimlere Cevabı - 807','',0,0),(193,2779,3,'İmam Ali (A.S)\'In Yüce Şahsiyeti - 808','',0,0),(194,2780,3,'İmam Ali (a.s)’ın İlmi - 809','',0,0),(195,2781,3,'İmâm Ali (A.S)\'ın İmâm Hasan (A.S)\'a Ve İmâm Hüseyin (A.S)\'a Vasiyeti - 810','',0,0),(196,2782,3,'İmam Ali (A.S) - 888','',0,0),(197,2783,3,'İmam Ali (A.S)\'ın Doğum Günü Münasebetiyle Ayetullah Hamenei\'nin Konuşması - 910','',0,0),(198,2784,3,'İmam Ali (A.S)\'ın Dilinden Münâcât-ı Şâbâniyye - 913','',0,0),(199,2785,3,'Fitneler Karşısında İmam Ali’nin (a.s) Tutumu - 929','',0,0),(200,2786,3,'Ali (A.S)  En Büyük Mazlum - 958','',0,0),(201,2787,3,'İmamda Aranan Vasıflar ve İmam Ali (a.s) - 961','',0,0),(202,2788,3,'İmam Hasan Mucteba (as)\'dan Rivayetler - 338','',0,0),(203,2789,3,'İmam Hasan Mücteba (a.s.) Mübarek Hayatının Son Günleri - 339','',0,0),(204,2790,3,'İmam Hasan (a.s)ın Sabrı - 340','',0,0),(205,2791,3,'İmam Hasan’ın (a.s)  Fedakarlığı - 341','',0,0),(206,2792,3,'İmam Hasan\'ın (a.s) Cihadı - 342','',0,0),(207,2793,3,'Sorularla İmam Hasan’ın (a.s) Hayatı - 343','',0,0),(208,2794,3,'İmam Hasan Hazretlerinin Devri - 344','',0,0),(209,2795,3,'İkinci İmam Hasan Mücteba (as) - 345','',0,0),(210,2796,3,'İmam Hasan (as)’ın Şehadeti - 346','',0,0),(211,2797,3,'İmam Hasan ın (as) Özellikleri - 347','',0,0),(212,2798,3,'İkinci İmam (as) ve Düşmanları - 348','',0,0),(213,2799,3,'İmam Hasan (as)’ın Faziletleri ve Siresi - 349','',0,0),(214,2800,3,'Keramet Ve Sabır Abidesi İmam Hasan (a.s.) - 350','',0,0),(215,2801,3,'İmam Hasan (a.s) Ve İmamet Sorumluluğu - 351','',0,0),(216,2802,3,'İmam Hasan (a.s)\'ın Şehadeti - 352','',0,0),(217,2803,3,'İmam Hasan (a.s) Hakkında Merak Ettikleriniz - 353','',0,0),(218,2804,3,'Hakkı Batldan Ayıran İlahi Hutbe - 354','',0,0),(219,2805,3,'İmam Hasan (a.s) ve Şamlı Adam - 355','',0,0),(220,2806,3,'İmam Hasan (a.s)\'dan Hikmet ve Öğüt - 356','',0,0),(221,2807,3,'İmam Hasan (a.s)\'ın Mazlumiyeti - 358','',0,0),(222,2808,3,'İmam Hasan (as)\'ın Kısaca Hayatı - 359','',0,0),(223,2809,3,'İmam Hasan (a.s)’dan Kırk Hadis - 644','',0,0),(224,2810,3,'İmam Hasan (a.s) İle Muaviye Arasında Geçen Taktik Savaşı - 645','',0,0),(225,2811,3,'İmam Hasan (a.s)’ın Hayatından Dersler - 657','',0,0),(226,2812,3,'İmam Hasan\'ın Sulhu - 861','',0,0),(227,2813,3,'İmam Hüseyin\'in (a.s) Gaipten Verdiği Haberler - 360','',0,0),(228,2814,3,'İmam Hüseyin (as) ve Fakir - 361','',0,0),(229,2815,3,'Tarihin Başlangıcı Muharrem - 383','',0,0),(230,2816,3,'Aşura\'nın En Güzel Cilvesi - 401','',0,0),(231,2817,3,'EHL-İ BEYT İMAMLARI VE İMAM HÜSEYİN\'E (A.S) AĞLAMAK - 667','',0,0),(232,2818,3,'Ehl-i Beyt İmamları Ve İmam Hüseyin\'e (a.s) Ağlamak - 668','',0,0),(233,2819,3,'İmam Hüseyin (a.s) İle İlgili Öyküler - 670','',0,0),(234,2820,3,'İmam Hüseyin (a.s)’dan Kırk Hadis - 671','',0,0),(235,2821,3,'Hüseyni Yol ve Emevi Yol - 676','',0,0),(236,2822,3,'Hüseyni Yol ve Emevi Yol - 677','',0,0),(237,2823,3,'Zulmete Karşı Hüseyin’in Nuru - 766','',0,0),(238,2824,3,'Aşura Günü Ne Oldu? - 820','',0,0),(239,2825,3,'Ehl-İ Beyt İmamları Ve İmam Hüseyin\'e (A.S) Ağlamak - 828','',0,0),(240,2826,3,'Hidayet Meşalesi - 829','',0,0),(241,2827,3,'İmam Huseyn’in  Yüce Mertebesi - 830','',0,0),(242,2828,3,'Hüseynî Kıyam - 831','',0,0),(243,2829,3,'İmam Hüseyin\'den (a.s) Parlak Sözler - 834','',0,0),(244,2830,3,'İmam Hüseyin (A.S)’dan Kırk Hadis - 836','',0,0),(245,2831,3,'İmam Hüseyin\'in (a.s) Ahlâkı - 837','',0,0),(246,2832,3,'Acaba İmam Hüseyin’in (a.s) Kıyamı Bilinçli Bir Kıyam mıydı Yoksa Bilinçsiz bir Patlama mı? - 838','',0,0),(247,2833,3,'İmam Hüseyin’in Hayatına Kısa Bir Bakış - 841','',0,0),(248,2834,3,'Şehadet Kervanıyla Adım Adım - 842','',0,0),(249,2835,3,'Şehadetten  Sonra - 843','',0,0),(250,2836,3,'Şehitler Efendisi İmam Hüseyi’nin Mekkeden Kerbela’ya Yolculuğu - 844','',0,0),(251,2837,3,'İmam Hüseyin\'in (A.S)  Kıyamı - 902','',0,0),(252,2838,3,'İmam Hüseyin\'i (a.s) Anmak - 965','',0,0),(253,2839,3,'Şehitler Serverine Ağlamak - 1835','',0,0),(254,2840,3,'Kerbelâ’da Neler Oldu? - 1836','',0,0),(255,2841,3,'Peygamber Evladı Hz. Hüseyn (a.s) - 1837','',0,0),(256,2842,3,'İmam Zeynel-Abidin ve Kerbela - 382','',0,0),(257,2843,3,'İmam Ali Zeynülâbidin (a.s)’ın Hayatı - 679','',0,0),(258,2844,3,'İmam Seccad (a.s)’ın Sireti İlgili Hadis Ve Rivayetler - 680','',0,0),(259,2845,3,'İmam Zeynu’l-abidin (a.s)’dan Kırk Hadis - 681','',0,0),(260,2846,3,'İmam Seccad (a.s)’ın Siretiyle İlgili Hadis Ve Rivayetler - 2 - 691','',0,0),(261,2847,3,'İMAM SECCAD (A.S)’IN SİRETİYLE İLGİLİ HADİS VE RİVAYETLER - 2 - 692','',0,0),(262,2848,3,'İmam Zeynulabidin\'in (A.S) Hayatına Kısa Bir Bakış - 899','',0,0),(263,2849,3,'İmam Bakır(as)\'ın Kısaca Hayatı - 487','',0,0),(264,2850,3,'Dini Hakikatlerini Aydınlatan İmam Muhammed Bakır (as) - 488','',0,0),(265,2851,3,'İmam Bakır\'ın (a.s.) İlmi Derecesi - 489','',0,0),(266,2852,3,'İmam Bakır (as)\"ın Kültürel Mirası - 490','',0,0),(267,2853,3,'İmam Bâkırın (a.s) İmamet Dönemi - 491','',0,0),(268,2854,3,'İmam Muhammed Bâkır (a.s)ın Kısa Sözleri - 492','',0,0),(269,2855,3,'İmam Muhammed Bâkır (a.s)dan  Nasihetler - 493','',0,0),(270,2856,3,'İmam Cafer-i Sadık (as) ve Şamlı Adam - 385','',0,0),(271,2857,3,'İmam Cafer Sadık (as) - 469','',0,0),(272,2858,3,'İmam Cafer Sadık’ın (as) İlmi - 470','',0,0),(273,2859,3,'Ebu Hanife İmam Sadık (as)’ın Huzurunda - 471','',0,0),(274,2860,3,'İmam Cafer Sadık(a.s)\'ın Kısaca Hayatı - 472','',0,0),(275,2861,3,'İmam Sadık (as)\'ın Sohbet ve Münazaraları - 473','',0,0),(276,2862,3,'İmam Sadık\"ın (a.s) İmameti Tebliğ Etmesi - 474','',0,0),(277,2863,3,'İmam Cafer Sadık (as) Hakkında Soru ve Cevaplar - 475','',0,0),(278,2864,3,'İmam Cafer Sadık (sa)’nın Şehadeti - 476','',0,0),(279,2865,3,'İmam Cafer-i Sadık’ın Evliliği - 477','',0,0),(280,2866,3,'İmam Sadık (a.s)’ın Nurlu Şahsiyeti - 478','',0,0),(281,2867,3,'İmam Cafer (a.s)’ın İbadî Siresi - 479','',0,0),(282,2868,3,'İmam Cafer Sadık (a.s.) ve Bazı Siyasi Olaylar - 480','',0,0),(283,2869,3,'İmam Sadık’ın Nurlu Şahsiyeti - 597','',0,0),(284,2870,3,'İmam Câfer Sadık’ın (a.s) Hayatından Dersler - 1 - 659','',0,0),(285,2871,3,'İmam Sadık (a.s)’ın İlmî Mevkisi - 660','',0,0),(286,2872,3,'İmam Câfer Sadık (a.s.)’ın  Hayatından Dersler - 862','',0,0),(287,2873,3,'İmam Musa Kâzım (as)\'dan Rivayetler - 459','',0,0),(288,2874,3,'İmam Kazım (as) ın Hayatı - 495','',0,0),(289,2875,3,'İmam Musa Kazım (a.s)’ın Ahlakı - 496','',0,0),(290,2876,3,'İmam Kazım (as) ın Hayatı - 497','',0,0),(291,2877,3,'İmam Musa Kazım’dan (a.s) Altın Sözler - 498','',0,0),(292,2878,3,'İmam Rıza (as)’ın İmameti ve Vesayeti - 463','',0,0),(293,2879,3,'Mektebi Harekette İmam Ali b. Musa Rıza\"nın (a.s) Rolü - 465','',0,0),(294,2880,3,'İmam Rıza (a.s.) Ve İran - 467','',0,0),(295,2881,3,'İmam Rıza (a.s)  Ve Veliahtlık Meselesi - 468','',0,0),(296,2882,3,'Şia’nın Kaynak Eserlerinden Olan Uyun-u Ahbar’ır-Rıza Kitabından Kırk Hadis - 666','',0,0),(297,2883,3,'İmam Cevad (as)’dan Öğütler - 481','',0,0),(298,2884,3,'İmam Cevad (as.)ın Hayatı - 482','',0,0),(299,2885,3,'İmam Muhammed Taki (as)\'ın Kısaca Hayatı - 483','',0,0),(300,2886,3,'İmam Hasan Askeri(a.s)\'ın Kısaca Hayatı - 484','',0,0),(301,2887,3,'İmam Hasan Askeri (as.)\'ın  İmameti - 485','',0,0),(302,2888,3,'İmam Hasan Askeri (as.)\'ın  Şialarla İrtibatı - 486','',0,0),(303,2889,3,'Ehl-i Sünnet Kitaplarında İmam Mehdi’nin Özellikleri - 397','',0,0),(304,2890,3,'Hadislerde İmam Mehdi (a.s.) - 398','',0,0),(305,2891,3,'Yeryüzü Asla Hüccetsiz Kalmaz - 399','',0,0),(306,2892,3,'Hz. Mehdi (a.s)’ın Doğumu - 400','',0,0),(307,2893,3,'İmam Mehdi\'nin Manevi Özellikleri - 405','',0,0),(308,2894,3,'Hz. Mehdi (a.s)\'a İnanmak-1 - 402','',0,0),(309,2895,3,'Hz. Mehdi (a.s)\'a İnanmak-2 - 403','',0,0),(310,2896,3,'İmam Mehdi (a.s)\'a İnanmak-3 - 404','',0,0),(311,2897,3,'Bekleyişin İslami Öğretilerindeki Yeri - 406','',0,0),(312,2898,3,'İmam Mehdi(a.f.)\'ın Kısaca Hayatı - 494','',0,0),(313,2899,3,'Ehl-i Beyt Hadislerinde Hz. Mehdi (a.s) - 632','',0,0),(314,2900,3,'Ehl-i Sünnet Hadislerinde Hz. Mehdi - 633','',0,0),(315,2901,3,'Kısaca İmam Mehdi’nin Hayatı - 639','',0,0),(316,2902,3,'İslâm Kaynaklarında Hz. Mehdi\'ye İnanmak - 646','',0,0),(317,2903,3,'Gaybet Meselesi - 652','',0,0),(318,2904,3,'Gaybet Zamanında İmam (a.s)’ın Varlığının Faydaları - 653','',0,0),(319,2905,3,'Gaybet-i Suğra ve Kübra - 654','',0,0),(320,2906,3,'İlahi İnayet Ve Zamanın İmamı - 682','',0,0),(321,2907,3,'Gaybet Dönemİnde Mümİnlerİn Vazİfelerİ - 811','',0,0),(322,2908,3,'Ehl-i Sünnet Hadislerinden Örnekler - 812','',0,0),(323,2909,3,'İmam Mehdi\'nin Dünyaya Geldiğini İtiraf Eden Ehl-i Sünnet Âlimleri - 813','',0,0),(324,2910,3,'İmam-i Zaman (İmam Mehdi) ve Semavi Kitaplar - 815','',0,0),(325,2911,3,'İslâm Kaynaklarında İmam Mehdi\'ye İnanmak - 816','',0,0),(326,2912,3,'Kısaca İmam Mehdi’nin Hayatı - 818','',0,0),(327,2913,3,'Kur\'an\'da İmam Mehdi(A.S) - 889','',0,0),(328,2914,3,'Gaybet-i Suğra Döneminde İmam Mehdi (a.s)’ın Dört Özel Naibi - 914','',0,0),(329,2915,3,'Ehl-i Sünnet Kaynakların\'da İmam Mehdi - 915','',0,0),(330,2916,3,'Gaybet İle İlgili Bazı  Sorulara Cevap - 916','',0,0),(331,2917,3,'Kur’an’da Hz. Mehdİ (a.s) - 919','',0,0),(332,2918,3,'Ehl-i Beyt Mektebine Göre İmam Mehdi (a.s)’ın Doğumu - 921','',0,0),(333,2919,3,'İmam Mehdi (A.S)’In Gaybeti Hakkında  10 Eleştiri  10 Cevap - 922','',0,0),(334,2920,3,'Hz. Peygamberin (s.a.a) Hadislerinde İmam Mehdi (a.s) - 923','',0,0),(335,2921,3,'İmam Mehdi (a.s) Hakkında Müslümanların ittifakı - 924','',0,0),(336,2922,3,'İmam Mehdi (a.s)’dan  Nakledilen Bazı Dualar - 925','',0,0),(337,2923,3,'İmam Mehdi\'nin Babasının Adı - 926','',0,0),(338,2924,3,'İmam Mehdi (a.s)’ın Uzun Ömrü - 927','',0,0),(339,2925,3,'Allâme Tabatabaî - 391','',0,0),(340,2926,3,'Seyyid Razi’nin Şahsiyetine Kısa Bir Bakış - 602','',0,0),(341,2927,3,'Sude, Kahraman Bir Kadın - 622','',0,0),(342,2928,3,'Merhum Ayetullah Muhammed Ali Eraki - 897','',0,0),(343,2929,3,'Şeyh Muhammed Kuleynî - 909','',0,0),(344,2930,3,'Allame Askeri’nin Anısına - 942','',0,0),(345,2931,3,'Allâme Askeri Kimdir? - 943','',0,0),(346,2932,3,'Hz. Hatice\'nin (r.a) Kısaca Hayatı - 729','',0,0),(347,2933,3,'Örnek Annelerden Esma Bint-i Umeys - 730','',0,0),(348,2934,3,'Hz. Ebu’l-Fazl’il-Abbas (A.S)’In Hayatına Kısa Bir Bakış - 835','',0,0),(349,2935,3,'Kerbela Kahramanı  Zeynebi Kubra - 839','',0,0),(350,2936,3,'Hz. Masume (a.s) ve Kum Şehrİ - 850','',0,0),(351,2937,3,'Kur’an-ı Kerim ve Peygamberlerin Müjdeleri - 1747','',0,0),(352,2938,3,'Kur\'an\'ın Tahrifi İftirası - 407','',0,0),(353,2939,3,'Kur\'an Tüm Müslümanların Vahdet Noktası - 408','',0,0),(354,2940,3,'Kur\'an Tefsirinin Usul ve Kuralları - 409','',0,0),(355,2941,3,'Affın ve Mağfiretin Kuran\'daki Anlamı - 435','',0,0),(356,2942,3,'Büyük ve Küçük Günahlar(el-mizan\'dan seçme makaleler) - 437','',0,0),(357,2943,3,'İbrahim Suresinin Tefsiri - 875','',0,0),(358,2944,3,'Kuran-i Kerimin mucizelik yönleri - 540','',0,0),(359,2945,3,'Kur\'an neden Arapça olarak indirilmiştir? - 543','',0,0),(360,2946,3,'Kur’an ve Öğüt - 544','',0,0),(361,2947,3,'Kur\'an-ı Anlamanın Önündeki Engeller - 545','',0,0),(362,2948,3,'Kur’an-ı Kerim’de Tevhid - 546','',0,0),(363,2949,3,'Kur\'an\'da Rüya - 547','',0,0),(364,2950,3,'Kuran Mucizelerinin Şekilleri - 548','',0,0),(365,2951,3,'Kur\'an\'ın İnsan Hayatındaki Rolü - 549','',0,0),(366,2952,3,'Meveddet Ayeti - 550','',0,0),(367,2953,3,'Mübahele Ayeti - 551','',0,0),(368,2954,3,'Kur\'anın Risaleti - 552','',0,0),(369,2955,3,'Kur\'an\'da Ahde Vefa - 553','',0,0),(370,2956,3,'Kur’an’ın Yapısı - 554','',0,0),(371,2957,3,'Mekkî ve Medenî Sureler - 555','',0,0),(372,2958,3,'Kuranı Kerimin  Nüzulü - 556','',0,0),(373,2959,3,'Kur’an-i Kerim İlmileri - 557','',0,0),(374,2960,3,'Kur\"an-ı Kerim\"de Ehlibeyt - 558','',0,0),(375,2961,3,'Kur’an Kerim’in  İsimleri - 559','',0,0),(376,2962,3,'Kur\'ân\'ın Bilimsel Mucizeleri - 560','',0,0),(377,2963,3,'Kur\'an Okumanın Önemi - 561','',0,0),(378,2964,3,'Kur\'an-ı Kerîm\'den Dualar - 562','',0,0),(379,2965,3,'Kur\"ân\"da İbrahim Peygamber\"in (a.s) Kıssası - 563','',0,0),(380,2966,3,'Kur’an-ı Kerim’in Toplanış Tarihi - 564','',0,0),(381,2967,3,'Kur\'an Okumanın Bereketi - 565','',0,0),(382,2968,3,'Kur’an, Hakkı Batıldan Ayırt Etme Vesilesidir - 566','',0,0),(383,2969,3,'İlk Kur\'an Tefsiri Olarak Hz. Ali (a.s)\'ın Mushafı - 567','',0,0),(384,2970,3,'Kur’an Okuyucu ve Taşıyıcılar - 568','',0,0),(385,2971,3,'Kur\'an Işığında Tağut - 569','',0,0),(386,2972,3,'Kur’an’ın İnişi - 570','',0,0),(387,2973,3,'Kur’an’ın Hakikatine Ulaşmak - 571','',0,0),(388,2974,3,'Kur’an’ın Şefaat Ve Şikayeti - 572','',0,0),(389,2975,3,'Kur\'an\'ın Tahrifi İftirası - 573','',0,0),(390,2976,3,'Kur\'an Tüm Müslümanların Vahdet Noktası - 574','',0,0),(391,2977,3,'Büyük Şia Alimlerinin,Kur\'an\'ın Tahrif Edilmediği Hakkındaki Açıklamaları - 575','',0,0),(392,2978,3,'Kur\'an Ve Semavi Kitaplar - 576','',0,0),(393,2979,3,'Kur’an-ı Kerim ve Mut’a Nikahı - 590','',0,0),(394,2980,3,'Büyük Şia Alimlerinin Kur’an’ın Tahrif Edilemediğine Dair Açıklamaları - 615','',0,0),(395,2981,3,'Hz. Ali (a.s) ve Hz. Fatıma (a.s)’ın Mushafları - 616','',0,0),(396,2982,3,'Kur’an’ı Anlama Üzerine, Ayetullah Marifet İle Söyleşi - 617','',0,0),(397,2983,3,'Kur’an’ı Anlama Üzerine, Ayetullah Marifet İle Söyleşi - 618','',0,0),(398,2984,3,'İlk Kur’an Tefsiri Olarak Hz. Ali (a.s)’ın Mushafı - 2 - 635','',0,0),(399,2985,3,'İlk Kur\'an Tefsiri Olarak Hz. Ali (a.s)\'ın Mushafı - 1 - 636','',0,0),(400,2986,3,'Kur\'an\'da Hz. Mehdi (a.s) - 640','',0,0),(401,2987,3,'Tathir Ayeti Üzerine - 665','',0,0),(402,2988,3,'Kur’an’da Kalp - 867','',0,0),(403,2989,3,'Kur\'an\'ın KelimeTefsirine Bir Giriş - 868','',0,0),(404,2990,3,'Kur\'an\'ın Tahrif Meselesi - 869','',0,0),(405,2991,3,'Kur\'an\'ın Toplanılma Zamanı - 870','',0,0),(406,2992,3,'Tathir Ayeti  Üzerine - 886','',0,0),(407,2993,3,'İbrahim Suresinin Tefsiri - 884','',0,0),(408,2994,3,'Kur\'ân-I Kerim\'in   Risaleti - 887','',0,0),(409,2995,3,'Kur\'anda Ehli Kitap - 907','',0,0),(410,2996,3,'Kur’ân’ı Anlama Sorunu - 948','',0,0),(411,2997,3,'Kur’an’da Siyasal Hâkimiyet - 954','',0,0),(412,2998,3,'Hz. Ali’nin (a.s) Sözlerinde Kur’an - 1317','',0,0),(413,2999,3,'Kur’an’da  Bilginin Engelleri - 1327','',0,0),(414,3000,3,'İslami İlimler Sürecinde Kur’an’ın Dili - 1328','',0,0),(415,3001,3,'Ma’sum İmamların  Tefsirinden İncelikler - 1329','',0,0),(416,3002,3,'Kur’an’da  Sosyal İnsanın Özellikleri - 1334','',0,0),(417,3003,3,'Kuran\'da Ehl-i Beyt (a.s) - 1339','',0,0),(418,3004,3,'Kur’an’dan Esintiler - 1347','',0,0),(419,3005,3,'Kur’an’ın ve Kutsal Kitabın Kadına Bakış Açılarının Karşılaştırılması - 1748','',0,0),(420,3006,3,'Muhkem ve Müteşabih - 1763','',0,0),(421,3007,3,'Kur’an Açıklayıcısı Olarak Resulullah (s.a.a) - 1805','',0,0),(422,3008,3,'222 - 1807','',0,0),(423,3009,3,'İbn Abbas ve Onun Tefsirdeki Konumu - 1841','',0,0),(424,3010,3,'Kur’ân’da Hac - 1843','',0,0),(425,3011,3,'Taberî’nin Tefsiri ve Tefsir Metodu - 1847','',0,0),(426,3012,3,'Oruç Hükümleri - 412','',0,0),(427,3013,3,'Hilali Görme Hükümleri - 413','',0,0),(428,3014,3,'Oruçla İlgili Bazı Hükümler - 414','',0,0),(429,3015,3,'Orucun Kazası - 415','',0,0),(430,3016,3,'İftarla İlgili Bazı Hükümler - 416','',0,0),(431,3017,3,'Hz. Resulullah\'ın (s.a.a) Hacla İlgili Sünnet Ve Âdâbı - 418','',0,0),(432,3018,3,'Umre ve Haccın Adap ve Müstehapları - 419','',0,0),(433,3019,3,'Orucun Keffareti - 517','',0,0),(434,3020,3,'Kurban Ve Bayram Hükümleri - 715','',0,0),(435,3021,3,'Cuma Namazı Hükümleri - 726','',0,0),(436,3022,3,'Taklit Hükümleri - 737','',0,0),(437,3023,3,'Kerbela-Aşura - 751','',0,0),(438,3024,3,'Müzik Ve Teganni - 764','',0,0),(439,3025,3,'Erkeklerin Giyimi - 775','',0,0),(440,3026,3,'Tıbbî Konular - 776','',0,0),(441,3027,3,'Tıbbî Konular - 777','',0,0),(442,3028,3,'Câferi Mezhebine Göre  Duâlarıyla Abdest Alımı - 792','',0,0),(443,3029,3,'Abdestte Ayaklari Meshetmek Mi  Gerekir, Yoksa Yıkamak Mı? - 793','',0,0),(444,3030,3,'Abdest almanın sünnetleri - 851','',0,0),(445,3031,3,'Gelişmiş Araçlarla Hayvan Kesmenin Hükmü - 856','',0,0),(446,3032,3,'Hayvanlardan Helal ve Haram Olanlar - 858','',0,0),(447,3033,3,'Şer\'i Hükümlerde Taklit - 893','',0,0),(448,3034,3,'Fakihler Açısından Fakirlikle Mücadele - 1862','',0,0),(449,3035,3,'Hatalar Tövbe İle Düzelir - 422','',0,0),(450,3036,3,'Kibir ve Kısımları - 423','',0,0),(451,3037,3,'Azgınlığın Başı Kibir - 424','',0,0),(452,3038,3,'Gizli Şirk Riya - 425','',0,0),(453,3039,3,'Şeytanın Vesveseleri - 426','',0,0),(454,3040,3,'Allah\'ın Rahmetinden Ümitsiz Olmayın - 427','',0,0),(455,3041,3,'Şeytanın İtirafları - 428','',0,0),(456,3042,3,'Takva ve Büyük Günahlar - 429','',0,0),(457,3043,3,'Ahlak İmi ve Öğrenimi - 430','',0,0),(458,3044,3,'Gıybet - 431','',0,0),(459,3045,3,'Allah Sevgisi - 432','',0,0),(460,3046,3,'Mutluluk Anahtarı - 433','',0,0),(461,3047,3,'Bazı Amellerin Değeri - 434','',0,0),(462,3048,3,'İbretli Öyküler - 436','',0,0),(463,3049,3,'Ahlakın Öğrenimdeki Rolü - 438','',0,0),(464,3050,3,'Müslüman Hakları - 439','',0,0),(465,3051,3,'Hadislerde Güzel Ahlâk - 515','',0,0),(466,3052,3,'Ahlak ve tevekkül ilişkisi - 516','',0,0),(467,3053,3,'Ehli Beyt ve Namaz - 578','',0,0),(468,3054,3,'Büyük Arif Ayetullah Şahabadi’den Bir Tavsiye - 619','',0,0),(469,3055,3,'Kemalet Ve İslâm - 638','',0,0),(470,3056,3,'Ehl-i Beyt Dualarında İlahi Aşk - 650','',0,0),(471,3057,3,'İslam İrfanının Kökeni - 662','',0,0),(472,3058,3,'Mutluluk Anahtarı - 663','',0,0),(473,3059,3,'İslami İrfanın Kökeni - 2 - 672','',0,0),(474,3060,3,'Aşk Zemzeminden Bir Yudum - 707','',0,0),(475,3061,3,'Hasbıhâl - 708','',0,0),(476,3062,3,'Ehlibeyt Şiası - 709','',0,0),(477,3063,3,'Gönülden Gönüllere... - 721','',0,0),(478,3064,3,'Aşura: Yiğitliğin Yenilmezliği... - 723','',0,0),(479,3065,3,'Nefsani Melekeler - 731','',0,0),(480,3066,3,'Aydınlık Baharı - 740','',0,0),(481,3067,3,'Nefsin Hastalıklarının Teşhis Etmenin Yolları - 741','',0,0),(482,3068,3,'Kemali Elde Etmenin Engelleri - 749','',0,0),(483,3069,3,'Sülukta Yol Göstericinin Önemi - 755','',0,0),(484,3070,3,'Nefse Galip Gelme Ve Onu Kontrol Etme - 762','',0,0),(485,3071,3,'Günahın İnsan Üzerindeki Etkileri - 765','',0,0),(486,3072,3,'Kalp Hakkında Kırk Sorunun Hadislerle Cevabı - 770','',0,0),(487,3073,3,'Kalp Hakkında Kırk Sorunun Hadislerle Cevabı - 771','',0,0),(488,3074,3,'Tevelli Ve Teberri - 781','',0,0),(489,3075,3,'İlahî Aşkın Manevi Etkileri - 786','',0,0),(490,3076,3,'Ahlâka Olan İhtiyaç, Faydası Ve Önemi - 852','',0,0),(491,3077,3,'Düşünce, Söz ve Davranışta İffet - 860','',0,0),(492,3078,3,'Müridlerin Münacatı - 891','',0,0),(493,3079,3,'Ahlak Dersleri - 894','',0,0),(494,3080,3,'Şükredenlerin Münacatı - 900','',0,0),(495,3081,3,'Ahlak Dersleri - 901','',0,0),(496,3082,3,'Evsaf-Ul Eşrâf - 906','',0,0),(497,3083,3,'Duâ Âdabı - 908','',0,0),(498,3084,3,'Çeşitli İnsan Sıfatları ve Özellikleri - 931','',0,0),(499,3085,3,'Zikir - 932','',0,0),(500,3086,3,'Ölüm; Kum Saatinin Bittiği An - 944','',0,0),(501,3087,3,'İnsanın Ahlâkı - 945','',0,0),(502,3088,3,'Ahir zamanda Mümin Genç Olmak - 949','',0,0),(503,3089,3,'Ariflerin Dilinde İnsan Tanımı - 955','',0,0),(504,3090,3,'Günah ve Tövbe - 956','',0,0),(505,3091,3,'Kûn Fe Yekûn - 962','',0,0),(506,3092,3,'Gizli Şirk Riya - 963','',0,0),(507,3093,3,'Ümitsizlik - 964','',0,0),(508,3094,3,'Peygamber ve Ehl-i Beyt’in Sünnetinde Ahlaki Eğitimin Hedefi - 1337','',0,0),(509,3095,3,'Kant ve Hace Tusî’nin Ahlakî Eğitim Görüşlerinin Karşılaştırması - 1343','',0,0),(510,3096,3,'İbadetlerin Hikmeti-Namaz - 1744','',0,0),(511,3097,3,'Uygunsuz İsim ve  Lakap Koymak - 1760','',0,0),(512,3098,3,'Peygamber ve Ehlibeyt’in Siyresinde İbadet Eğitimi - 1810','',0,0),(513,3099,3,'İmam Humeyni Açısından Sülûkun Makam ve Menzilleri - 1848','',0,0),(514,3100,3,'Yaratılış Gayesi Olarak İrfanı Düşünmek - 1849','',0,0),(515,3101,3,'İrfan-Siyaset İlişkisi - 1850','',0,0),(516,3102,3,'Kendini Yetiştirmede İlk Adım; Tövbe - 1854','',0,0),(517,3103,3,'İmam Humeyni ve Vahdet Kavramı - 443','',0,0),(518,3104,3,'Mezheplerin Yakınlaşması ve Arzu Edilen Akılcılık - 444','',0,0),(519,3105,3,'Vahdet ve Önemi - 445','',0,0),(520,3106,3,'İslami Vahdet; Taktik mi? Strateji mi? - 446','',0,0),(521,3107,3,'Mezhepler Arasi Yakınlaşmanın Önündeki Engeller - 447','',0,0),(522,3108,3,'Vahdetin Zorlukları ve Diyalog Yöntemi - 448','',0,0),(523,3109,3,'İmamet ve İslâmî Vahdet  - 1 - 449','',0,0),(524,3110,3,'İslam Dünyasının Kültür Birliği - 450','',0,0),(525,3111,3,'Üstat Mutahari’ye Göre İslami Vahdet’in Hedef ve Stratejileri - 451','',0,0),(526,3112,3,'İslam Dini ve İslam Birliğinin Anlamı - 452','',0,0),(527,3113,3,'Hac Merasiminin Vahdet Özellikleri - 453','',0,0),(528,3114,3,'İmam Humeyni’nin İslami vahdetten kastı - 454','',0,0),(529,3115,3,'Mezhepleri Yakınlaştırmada Alimlerin ve Düşünürlerin Rolleri - 455','',0,0),(530,3116,3,'İslami Vahdetin Müslümanlar İçin Önemi - 456','',0,0),(531,3117,3,'Itret, Ümmet ve Vahdet - 457','',0,0),(532,3118,3,'İhtilaftan İtilafa İslami Mezhepler - 458','',0,0),(533,3119,3,'Ehl-i Beyt İmamları (a.s) ve İslami Vahdet - 876','',0,0),(534,3120,3,'Dengeli Ümmet ve Dengeli Ümmetin Özellikleri - 1320','',0,0),(535,3121,3,'İslami Birlik Ve Dayanışma - 1322','',0,0),(536,3122,3,'Çocuk Egitiminde Ailenin Önemi - 499','',0,0),(537,3123,3,'İyi Bir Annenin Vasıfları - 500','',0,0),(538,3124,3,'Kardeş Kıskançlığı, Çözüm ve Önerileri - 503','',0,0),(539,3125,3,'Çocuğun Kahramanı;Anne ve Baba - 504','',0,0),(540,3126,3,'Aile Kavramı - 505','',0,0),(541,3127,3,'Anne Olarak Kadının Değeri - 507','',0,0),(542,3128,3,'İslam Dini Açısından “Aile”‌ ve Önemi - 508','',0,0),(543,3129,3,'Anne-Babanın Çocuk Üzerindeki Hakları - 509','',0,0),(544,3130,3,'İslam Dünyasında Kadın - 510','',0,0),(545,3131,3,'Evliliğin Faydaları - 511','',0,0),(546,3132,3,'Allah’ın Razı Olduğu Eşler - 512','',0,0),(547,3133,3,'İslamda Kadının Yeri - 514','',0,0),(548,3134,3,'Kadının Erkeğin Yaşantısındaki Etkisi - 518','',0,0),(549,3135,3,'Çocuk ve Ahlâki Eğitim - 519','',0,0),(550,3136,3,'Mutlu  ve Huzurlu Aile - 520','',0,0),(551,3137,3,'Bir Kadının Azameti - 521','',0,0),(552,3138,3,'Kerbelâ Kıyamında Kadının Rölü - 522','',0,0),(553,3139,3,'İslam\'da Kadının Şahsiyeti ve Hicab - 524','',0,0),(554,3140,3,'İyi Ve Kötü Kadınlar - 525','',0,0),(555,3141,3,'Eşinizi Eleştirirken - 526','',0,0),(556,3142,3,'Vahiy Mantığında Kadın - 527','',0,0),(557,3143,3,'Kur’ân Açısından Kadının Mahremleri - 529','',0,0),(558,3144,3,'Çocuk ve Dini İnançlar - 530','',0,0),(559,3145,3,'Çocuğa Manevi Eğitim Verilmesi ve Kişilik Oluşum - 531','',0,0),(560,3146,3,'Çocuk Eğitimindeki Yanlışlar - 533','',0,0),(561,3147,3,'Hicab Ve Özgürlük İlkesi - 534','',0,0),(562,3148,3,'Her Kadın Bir Zehra’dır - 535','',0,0),(563,3149,3,'Kadının Cihad’ı - 536','',0,0),(564,3150,3,'Aile Ahlakı - 537','',0,0),(565,3151,3,'İslam\"da Kadının Yaratılışı ve Toplumsal Yeri - 539','',0,0),(566,3152,3,'Aile içinde sabır - 541','',0,0),(567,3153,3,'İslam\'da Kadın Hakları - 542','',0,0),(568,3154,3,'Aile Terbiyesi -1 - 598','',0,0),(569,3155,3,'Ehl-i Beyt Mektebinin Bekası İçin, Bu Mektebe Layık Bir Nesil Yetiştirmek - 604','',0,0),(570,3156,3,'Aile Terbiyesi -2 - 620','',0,0),(571,3157,3,'Çocukları Terbiye Etme Yöntemi - 621','',0,0),(572,3158,3,'İman,Akıl Ve Vicdanın Buluştuğu Yerde - 699','',0,0),(573,3159,3,'Çocuklarımız - 700','',0,0),(574,3160,3,'İslamda Annenin Makamı - 732','',0,0),(575,3161,3,'Anne Hakkı - 733','',0,0),(576,3162,3,'Kur’ân Ve Sünnet Açısından Kadınların Çalışması Ve Bu Konuda Geçmiş Ve Çağdaş Fıkıh Âlimlerinin Görüşleri - 739','',0,0),(577,3163,3,'Kerbela Kıyamında Kadının Rolü - 750','',0,0),(578,3164,3,'Tarih Boyunca Kadının Yeri - 761','',0,0),(579,3165,3,'Akıllı Bir Annenin Kızına Öğütleri - 772','',0,0),(580,3166,3,'İyi Bir Annenin Özellikleri - 790','',0,0),(581,3167,3,'İlk Kadın Müçtehit Ve Kuran-I Kerim Mütercimi - 791','',0,0),(582,3168,3,'Ayet ve Rivayetlerde  Aile Düzeni - 853','',0,0),(583,3169,3,'Kur’an Ve Sünnet Açısından Kadınların Çalışması Ve Bu Konuda Geçmiş Ve Şimdiki Fıkıh Âlimlerinin Görüşleri - 866','',0,0),(584,3170,3,'İslam\'da Kadının Şahsiyeti Ve Hicab - 895','',0,0),(585,3171,3,'İslam\'da  Güzellik - 896','',0,0),(586,3172,3,'Çocuklar ve Televizyon - 933','',0,0),(587,3173,3,'Kısıtlamak mı? Özgürleştirmek mi? - 1316','',0,0),(588,3174,3,'Eğitimde Tenbih ve Cezanın Uygulanması - 1338','',0,0),(589,3175,3,'Kadın\'ın Gerçek Değeri - 1641','',0,0),(590,3176,3,'Sıla-i Rahmin Etkileri ve Eğitimsel Uygulamaları - 1845','',0,0),(591,3177,3,'Recep Ayının Faziletleri - 387','',0,0),(592,3178,3,'Kutlu Zaman Dilimi Üç Aylar - 388','',0,0),(593,3179,3,'Üç Aylar - 389','',0,0),(594,3180,3,'Ehlibeyt Mektebinde Guluv ve Buğz - 392','',0,0),(595,3181,3,'Şia\'nın Temel İnançları - 393','',0,0),(596,3182,3,'Şia\'nın Dini Düşüncesi - 394','',0,0),(597,3183,3,'Ehl-i Beyt Şia\'sının Özellikleri - 395','',0,0),(598,3184,3,'Kayıp İmamı Beklerken - 396','',0,0),(599,3185,3,'Oruç ve Allah\'a Şükretmek - 410','',0,0),(600,3186,3,'Emr-i Maruf(İyiliği emretme) - 417','',0,0),(601,3187,3,'İslam Dini ve Kültüründe Hac - 421','',0,0),(602,3188,3,'Oruç Ve Günahtan Sakınmak - 440','',0,0),(603,3189,3,'Niçin ve Nasıl Namaz Kılmalıyız - 441','',0,0),(604,3190,3,'En Güzel İbadet Namaz - 442','',0,0),(605,3191,3,'İslâm’da Kız Çocuğunun Değeri - 532','',0,0),(606,3192,3,'Tağuta Kölelik - 577','',0,0),(607,3193,3,'Şia İnançları - 605','',0,0),(608,3194,3,'İslam’da Örtünme - 607','',0,0),(609,3195,3,'Semavi Dinlerde Örtünme - 608','',0,0),(610,3196,3,'İmamet Üzerine - 628','',0,0),(611,3197,3,'İmamet İnancı - 661','',0,0),(612,3198,3,'Ehl-i Beyt Mektebinde Peygamberlik İnancı - 664','',0,0),(613,3199,3,'Ehl-i Beyt (a.s)’ı Tanımanın Gerekliliği - 688','',0,0),(614,3200,3,'Hz. Âdem (A.S)\'In Masumiyeti - 760','',0,0),(615,3201,3,'Alevîlik Nedir? - 794','',0,0),(616,3202,3,'Allah’ın Sıfatları - 798','',0,0),(617,3203,3,'Eğer Herşeyin bir Yaratıcısı Varsa O Halde Allah’ın Yaratıcısı Kimdir? - 799','',0,0),(618,3204,3,'Mead - 871','',0,0),(619,3205,3,'İslam\'da Mut\'a - 885','',0,0),(620,3206,3,'Oruç - 892','',0,0),(621,3207,3,'Ehl-İ Sünnet’te  İmamet VE Hilafet Anlayışı - 904','',0,0),(622,3208,3,'Ehl-İ Beyt Mektebinde  İmamet Ve Hilafet - 905','',0,0),(623,3209,3,'Kitap ve Sünnet Işığında İslam’da Bedâ - 911','',0,0),(624,3210,3,'Mâsum İmam’ın Gerekliliği - 917','',0,0),(625,3211,3,'Ehl-i Sünnet’te  Mehdilik İnancı - 918','',0,0),(626,3212,3,'İslâm Açısından  İslâm’ın ve Kur’ân’ın Kapsayıcılığına Kısa Bir Bakış - 936','',0,0),(627,3213,3,'İslam ve Feminizim - 959','',0,0),(628,3214,3,'Resulullah ( s.a.a.): - 1832','',0,0),(629,3215,3,'Mucize ve Nedensellik Kanunu - 1851','',0,0),(630,3216,3,'Tevessül - 1853','',0,0),(631,3217,3,'Mucize ve  Nedensellik Kanunu - 1857','',0,0),(632,3218,3,'Mucize ve  Nedensellik Kanunu - 1858','',0,0),(633,3219,3,'İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı - 1863','',0,0),(634,3220,3,'İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı - 1864','',0,0),(635,3221,3,'İnsan ve Sanat - 582','',0,0),(636,3222,3,'Bereketli Gerdanlık - 583','',0,0),(637,3223,3,'Yusuf\'un Güzelliği - 586','',0,0),(638,3224,3,'Yusuf\'un Güzelliği - 603','',0,0),(639,3225,3,'Yusuf’un Güzelliği 4 - 623','',0,0),(640,3226,3,'Çağın En Büyük Tefsiri El-Mîzan Fî Tefsîr\'il-Kur\'an - 701','',0,0),(641,3227,3,'İntizar (Bekleyiş) - 702','',0,0),(642,3228,3,'Biset-Varlık-Nergis - 703','',0,0),(643,3229,3,'Buluş - 704','',0,0),(644,3230,3,'Aşkın Sırrı - 711','',0,0),(645,3231,3,'Şehriyar - 712','',0,0),(646,3232,3,'Mevlâna Celâleddin-i Rûmî - 713','',0,0),(647,3233,3,'Seyr-i Süreyya Destanı - 714','',0,0),(648,3234,3,'Acem Şairi Şehriyar - 724','',0,0),(649,3235,3,'Mim Şehri - 725','',0,0),(650,3236,3,'Sahilde Bir Çakıl Taşı... - 734','',0,0),(651,3237,3,'Yâ Fâtıma - 735','',0,0),(652,3238,3,'Kaside-yi Fatıma - 736','',0,0),(653,3239,3,'Gökteki Bulutun Sırrı - 742','',0,0),(654,3240,3,'Hakk\'ın Busesi - 743','',0,0),(655,3241,3,'Kayıp Gözyaşı - 744','',0,0),(656,3242,3,'Kan Renginde Bir Bahar - 756','',0,0),(657,3243,3,'[Tavan Arası] Elçilik Mührünün Yüzük Kaşı - 757','',0,0),(658,3244,3,'Yarım Kalmış Bir Sevda… - 763','',0,0),(659,3245,3,'Hum Göleti\'nin Dalgaları - 773','',0,0),(660,3246,3,'Ölümü Selamlamak - 774','',0,0),(661,3247,3,'Zeynebi Vuslat - 784','',0,0),(662,3248,3,'Alisiz Yola Çıkılmaz - 785','',0,0),(663,3249,3,'Safevî ve Osmanlı Dönemi Minyatürlerinde Dinî Değerler - 1324','',0,0),(664,3250,3,'Attar ve Fuzuli - 1761','',0,0),(665,3251,3,'Hafız-ı Şirazi Divanı ve Osmanlı Şerhleri - 1762','',0,0),(666,3252,3,'İslami Açıdan  Eğitim Alanında  Cinsel Farklılıklar - 1833','',0,0),(667,3253,3,'Başarının Sırrı - 588','',0,0),(668,3254,3,'Nehc\'ul-Belaga\'nın Senetleri Hakkında - 589','',0,0),(669,3255,3,'Başarının Sırrı (2. 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Hatice  Allah  Resulü\'nden Başkasıyla  Evlenmiş midir? - 738','',0,0),(700,3286,3,'Halkın Cehaleti ve Düşmanın İmam Hüseyin (a.s) Aleyhindeki Propagandaları - 745','',0,0),(701,3287,3,'Aşura - 746','',0,0),(702,3288,3,'Dinin Kapsamı ve İhtiyaçları Karşılama Gücü - 752','',0,0),(703,3289,3,'Terörizm: Sömürgeciliğinin Çöken Bahanesi - 753','',0,0),(704,3290,3,'Hukuk Risalesi - 758','',0,0),(705,3291,3,'Gadîr-İ Hum Hadisi  Hakkındaki İtirazlar Ve Cevapları - 767','',0,0),(706,3292,3,'Vahhabîlik-Selefîlik-1 - 768','',0,0),(707,3293,3,'Kerbela’da Beş Bin Hüseyin Aşığının Katledilmesi - 778','',0,0),(708,3294,3,'Kerbela Ve Yabancılar - 779','',0,0),(709,3295,3,'Kur’ân Okumak - 780','',0,0),(710,3296,3,'Vahhabîlik İnancının Kurucuları ,Vahhabîlik ve Hanbelî Mezhebi - 782','',0,0),(711,3297,3,'Vahhabîlik İnancının Kurucuları ,Vahhabîlik ve Hanbelî Mezhebi - 783','',0,0),(712,3298,3,'İnsanlara, Özellikle Müminlere Hizmetin Fazileti - 789','',0,0),(713,3299,3,'Âlem nasıl yokluktan var olmuştur? 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Gravatar servisinin gizlilik politikası şu adrestedir: https://automattic.com/privacy/. Yorumunuzun onaylanmasından sonra profil resminiz yorumunuzla birlikte herkese görünür.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Ortam</h3><!-- /wp:heading --><!-- wp:paragraph --><p>Görselleri web sitesine yüklerseniz, gömülmüş konum verileri (EXIF GPS) içeren görseller yüklemekten kaçınmalısınız. Web sitesi ziyaretçileri, web sitesindeki görsellerden herhangi bir konum bilgisini indirip çıkarabilir.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>İletişim formları</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Çerezler</h3><!-- /wp:heading --><!-- wp:paragraph --><p>Sitemize bir yorum bırakırsanız, isminizi, e-posta adresinizi ve web sitenizi çerezlerde kaydetmeyi seçebilirsiniz. Bunlar size kolaylık sağlamak içindir, böylece başka bir yorum bıraktığınızda bilgilerinizi tekrar doldurmanız gerekmez. Bu çerezler bir yıl süresince kalır.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>Eğer giriş sayfasımızı ziyaret ederseniz, tarayıcınızın çerezleri kabul edip etmediğini belirlemek için geçici bir çerez ayarlayacağız. Bu çerez hiçbir kişisel veri içermez ve tarayıcınızı kapattığınızda atılır.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>Giriş yaptığınızda, giriş bilgilerinizi ve ekran görüntüleme seçiminizi kaydetmek için birkaç çerez kaydedeceğiz. Giriş çerezleri iki gün ve ekran seçenekleri çerezleri bir yıl boyunca kalır. &quot;Beni hatırla&quot; seçeneğini seçereniz, girişiniz iki hafta boyunca devam eder. Hesabınızdan çıkış yaparsanız, giriş çerezleri kaldırılacaktır.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>Bir makaleyi düzenler veya yayınlarsanız tarayıcınıza ek bir çerez kaydedilir. Bu çerez hiçbir kişisel veri içermez ve sadece düzenlediğiniz makalenin yazı kimliğini gösterir. 1 gün sonra zaman aşımına uğrar.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Diğer sitelerden gömülen içerik</h3><!-- /wp:heading --><!-- wp:paragraph --><p>Bu sitedeki makaleler gömülü içerik (ör. videolar, görseller, makaleler, vb.) Içerebilir. Diğer web sitelerinden gömülen içerik, ziyaretçinin diğer web sitesini ziyaret etmiş gibi, tam olarak aynı şekilde davranır.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>Bu web siteleri sizin hakkınızda veri toplayabilir, çerez kullanabilir, üçüncü taraf tarafından gömülmüş şeklide takip yapabilir ve bir hesabınız varsa ve bu web sitesinde oturum açtıysanız, gömülen içerikle etkleşiminizi takip etme dahil olmak üzere, bu gömülen içerikle etkileşiminizi izleyebilir.</p><!-- /wp:paragraph --><!-- wp:heading {\"level\":3} --><h3>Analiz</h3><!-- /wp:heading --><!-- wp:heading --><h2>Verinizi kimlerle paylaşıyoruz</h2><!-- /wp:heading --><!-- wp:heading --><h2>Verilerinizi ne kadar süre tutarız</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Bir yorum bırakırsanız, yorum ve meta verileri süresiz olarak saklanır. Böylece, takip eden yorumlarınızı denetim kuyruğunda tutmak yerine otomatik olarak tanıyabilir ve onaylayabiliriz.</p><!-- /wp:paragraph --><!-- wp:paragraph --><p>Web sitemize kayıt yaptıran kullanıcılar için (varsa) kullanıcı profilinde sağladıkları kişisel bilgileri de saklarız. Tüm kullanıcılar kişisel bilgilerini istedikleri zaman görebilir, düzenleyebilir veya silebilir (kullanıcı adı değiştirme hariç). Web sitesi yöneticileri de bu bilgileri görebilir ve düzenleyebilir.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Verileriniz üzerindeki haklarınız neler</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Bu sitede bir hesabınız veya yorumlarınız varsa, bize sağladığınız veriler dahil olmak üzere, hakkınızda tuttuğumuz kişisel verilerin dışa aktarılmış bir dosyasını almayı isteyebilirsiniz. Ayrıca, hakkınızda tuttuğumuz tüm kişisel verileri de silmeyi isteyebilirsiniz. Bu, idari, yasal veya güvenlik amaçlarına uymak zorunda olduğumuz hiçbir veriyi içermez.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>Verinizi nereye gönderiyoruz</h2><!-- /wp:heading --><!-- wp:paragraph --><p>Ziyaretçi yorumları otomatik istenmeyen yorum algılama servisi aracılığıyla kontrol edilebilir.</p><!-- /wp:paragraph --><!-- wp:heading --><h2>İletişim bilgileriniz</h2><!-- /wp:heading --><!-- wp:heading --><h2>Ek bilgi</h2><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Verinizi nasıl koruyoruz</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Hangi veri ihlali prosedürlerimiz var</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Hangi üçüncü taraflardan veri alıyoruz</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Kullanıcı verileriyle ne tip otomatik karar verme ve/veya profilleme yapıyoruz?</h3><!-- /wp:heading --><!-- wp:heading {\"level\":3} --><h3>Sanayi bakanlığı kamuyu aydınlatma yükümlülüğü</h3><!-- /wp:heading -->','Gizlilik politikası','','draft','closed','open','','gizlilik-politikasi','','','2020-04-26 22:29:04','2020-04-26 19:29:04','',0,'http://islamex.com/?page_id=3',0,'page','',0),(5,1,'2019-07-22 10:06:55','2019-07-22 10:06:55','','Shop','','publish','closed','closed','','shop','','','2019-07-22 10:06:55','2019-07-22 10:06:55','',0,'http://sw-themes.com/porto_dummy/shop/',0,'page','',0),(6,1,'2019-07-22 10:06:55','2019-07-22 10:06:55','<!-- wp:shortcode -->[woocommerce_cart]<!-- /wp:shortcode -->','Cart','','publish','closed','closed','','cart','','','2019-07-22 10:06:55','2019-07-22 10:06:55','',0,'http://sw-themes.com/porto_dummy/cart/',0,'page','',0),(7,1,'2019-07-22 10:06:55','2019-07-22 10:06:55','<!-- wp:shortcode -->[woocommerce_checkout]<!-- /wp:shortcode -->','Checkout','','publish','closed','closed','','checkout','','','2019-07-22 10:06:55','2019-07-22 10:06:55','',0,'http://sw-themes.com/porto_dummy/checkout/',0,'page','',0),(8,1,'2019-07-22 10:06:55','2019-07-22 10:06:55','<!-- wp:shortcode -->[woocommerce_my_account]<!-- /wp:shortcode -->','My account','','publish','closed','closed','','my-account','','','2019-07-22 10:06:55','2019-07-22 10:06:55','',0,'http://sw-themes.com/porto_dummy/my-account/',0,'page','',0),(49,1,'2019-07-23 07:05:13','2019-07-23 07:05:13','[vc_row css=\".vc_custom_1563865604997{padding-top: 45px !important;padding-bottom: 45px !important;}\"][vc_column][porto_carousel stage_padding=\"0\" margin=\"0\" items=\"6\" items_lg=\"5\" items_md=\"4\" items_sm=\"3\" items_xs=\"2\" el_class=\"mb-0\"][vc_single_image image=\"47\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][vc_single_image image=\"48\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][vc_single_image image=\"21\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][vc_single_image image=\"23\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][vc_single_image image=\"24\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][vc_single_image image=\"25\" img_size=\"full\" alignment=\"center\" el_class=\"mb-0\"][/porto_carousel][/vc_column][/vc_row]','Footer Top','','publish','closed','closed','','footer-top','','','2019-07-23 07:05:13','2019-07-23 07:05:13','',0,'http://sw-themes.com/porto_dummy/?post_type=block&amp;p=49',0,'block','',0),(116,1,'2019-07-24 03:06:15','2019-07-24 03:06:15','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. 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Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Kitchen Wooden Chair','Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non.','trash','open','closed','','kitchen-wooden-chair__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=116',11,'product','',0),(119,1,'2019-07-24 03:09:33','2019-07-24 03:09:33','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Dinner Table','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','dinner-table__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=119',12,'product','',0),(122,1,'2019-07-24 03:12:51','2019-07-24 03:12:51','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Sieve','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','sieve__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=122',13,'product','',0),(124,1,'2019-07-24 03:15:12','2019-07-24 03:15:12','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Trellis Pillow','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','trellis-pillow__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=125',15,'product','',0),(129,1,'2019-07-24 03:24:39','2019-07-24 03:24:39','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. 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Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Product Name','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','product-name__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=129',2,'product','',0),(130,1,'2019-07-24 03:27:45','2019-07-24 03:27:45','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Wooden Arm Chair','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','wooden-arm-chair__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=130',3,'product','',0),(131,1,'2019-07-24 03:28:54','2019-07-24 03:28:54','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Bureau','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','bureau__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=131',4,'product','',0),(132,1,'2019-07-24 03:31:24','2019-07-24 03:31:24','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Sleepwear','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','sleepwear__trashed','','','2020-04-28 23:27:06','2020-04-28 20:27:06','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=132',5,'product','',0),(133,1,'2019-07-24 03:33:01','2019-07-24 03:33:01','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_single_image image=\"308\" img_size=\"full\" el_class=\"pull-right\" label=\"\"][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat. Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam.[/vc_column_text][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1519368676441{margin-top: 20px !important;margin-bottom: 50px !important;}\"][vc_column width=\"1/3\"][porto_info_box icon=\"fa fa-star\" icon_size=\"28\" icon_color=\"#0188cc\" icon_style=\"advanced\" icon_border_style=\"solid\" icon_color_border=\"#0188cc\" icon_border_size=\"2\" icon_border_radius=\"60\" icon_border_spacing=\"60\" title=\"DEDICATED SERVICE\" pos=\"top\" title_font_style=\"700\" title_font_size=\"14\" title_font_line_height=\"22\" title_font_color=\"#2b2b2d\" desc_font_size=\"14\" desc_font_line_height=\"27\" desc_font_color=\"#4a505e\"]Consult our specialists for help with an order, customization, or design advice[/porto_info_box][/vc_column][vc_column width=\"1/3\"][porto_info_box icon=\"fa fa-reply\" icon_size=\"28\" icon_color=\"#0188cc\" icon_style=\"advanced\" icon_border_style=\"solid\" icon_color_border=\"#0188cc\" icon_border_size=\"2\" icon_border_radius=\"60\" icon_border_spacing=\"60\" title=\"FREE RETURNS\" pos=\"top\" title_font_style=\"700\" title_font_size=\"14\" title_font_line_height=\"22\" title_font_color=\"#2b2b2d\" desc_font_size=\"14\" desc_font_line_height=\"27\" desc_font_color=\"#4a505e\"]Consult our specialists for help with an order, customization, or design advice[/porto_info_box][/vc_column][vc_column width=\"1/3\"][porto_info_box icon=\"fa fa-paper-plane\" icon_size=\"28\" icon_color=\"#0188cc\" icon_style=\"advanced\" icon_border_style=\"solid\" icon_color_border=\"#0188cc\" icon_border_size=\"2\" icon_border_radius=\"60\" icon_border_spacing=\"60\" title=\"INTERNATIONAL SHIPPING\" pos=\"top\" title_font_style=\"700\" title_font_size=\"14\" title_font_line_height=\"22\" title_font_color=\"#2b2b2d\" desc_font_size=\"14\" desc_font_line_height=\"27\" desc_font_color=\"#4a505e\"]Consult our specialists for help with an order, customization, or design advice[/porto_info_box][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Ut enim ad minim veniam, nostrud ipsum consectetur sed do, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.[/vc_column_text][/vc_column][/vc_row]','Product Name','Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Vestibulum tortor quam, feugiat vitae, ultricies eget, tempor sit amet, ante. Donec eu libero sit amet quam egestas semper. Aenean ultricies mi vitae est. Mauris placerat eleifend leo.','trash','open','closed','','product-name-4__trashed','','','2020-04-28 23:27:05','2020-04-28 20:27:05','',0,'http://sw-themes.com/porto_dummy/?post_type=product&#038;p=137',10,'product','',0),(138,1,'2019-07-24 03:39:45','2019-07-24 03:39:45','[vc_row el_class=\"m-b-md\"][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Excepteur sint occaecat.[/vc_column_text][/vc_column][/vc_row][vc_row el_class=\"m-b-md\" css=\".vc_custom_1511248807031{padding-left: 40px !important;}\"][vc_column][porto_info_list icon_color=\"#21293c\" font_size_icon=\"16\"][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Any Product types that You want - Simple, Configurable[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Downloadable/Digital Products, Virtual Products[/porto_info_list_item][porto_info_list_item list_icon=\"fa fa-check-circle\" desc_font_size=\"14\"]Inventory Management with Backordered items[/porto_info_list_item][/porto_info_list][/vc_column][/vc_row][vc_row][vc_column][vc_column_text]Sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. 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Nunc imperdiet eu libero ut imperdiet.[/vc_column_text][/vc_column][/vc_row]','Top quality flooring and parquets','','trash','open','open','','top-quality-flooring-and-parquets__trashed','','','2020-04-29 13:03:38','2020-04-29 10:03:38','',0,'http://sw-themes.com/porto_dummy/?p=168',0,'post','',0),(182,1,'2019-07-24 08:06:11','2019-07-24 08:06:11','','Makaleler','','trash','closed','closed','','makaleler__trashed','','','2020-05-13 19:12:18','2020-05-13 16:12:18','',0,'http://sw-themes.com/porto_dummy/?page_id=182',0,'page','',0),(193,1,'2019-07-24 09:27:56','2019-07-24 09:27:56','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-6\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"end\" bg_repeat=\"no-repeat\" bg_img=\"201\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1563961574660{padding-top: 14% !important;padding-right: 10% !important;padding-bottom: 30px !important;}\" el_class=\"h-100\" min_height=\"315\"][vc_custom_heading text=\"Black\" font_container=\"tag:h2|font_size:34|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0\"][vc_custom_heading text=\"Armchairs\" font_container=\"tag:h3|font_size:28|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" el_class=\"mb-3\"][vc_custom_heading text=\"STARTING FROM $399\" font_container=\"tag:h4|font_size:15|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"600\" skin=\"secondary\" el_class=\"mb-4\"][vc_btn title=\"SHOP NOW\" style=\"outline\" size=\"xs\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas 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link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"1\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][vc_custom_heading text=\"WOODEN<br />\nBlack Chair\" font_container=\"tag:h2|font_size:45|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" el_class=\"m-l-n-lg\"][vc_custom_heading text=\"GO COUPON\" font_container=\"tag:div|font_size:24|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text background-color-dark m-b-sm\"][vc_custom_heading text=\"<i>Up To</i><b>$100</b> OFF\" font_container=\"tag:div|font_size:21|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text-sale m-b-xl\"][vc_custom_heading text=\"STARTING FROM $199\" font_container=\"tag:h4|font_size:20|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"600\" skin=\"secondary\" el_class=\"m-b-lg\"][vc_btn title=\"SHOP NOW\" style=\"outline\" size=\"lg\" align=\"left\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" el_class=\"mb-0 text-color-primary\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-27 23:03:26','2020-04-27 20:03:26','',2,'http://islamex.com/?p=365',0,'revision','',0),(366,1,'2020-04-27 23:04:48','2020-04-27 20:04:48','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_row=\"5\" title=\"Son Yazılar\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner el_class=\"mb-3 mb-md-0\" width=\"1/2\"][porto_ultimate_content_box bg_type=\"bg_image\" bg_repeat=\"no-repeat\" bg_img=\"27\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:0px|vertical:0px|blur:20px|spread:-1px|color:rgba(0,0,0,0.06)|style:outset|\" css_contentbox=\".vc_custom_1563964026199{padding-top: 35px !important;padding-right: 0px !important;padding-left: 0px !important;}\" min_height=\"315\" el_class=\"h-100\"][vc_custom_heading text=\"CHECK NEW ARRIVALS\" font_container=\"tag:h5|font_size:12|text_align:center|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.5\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"500\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"COOL LAMPS\" font_container=\"tag:h3|font_size:25|text_align:center|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\"][/porto_ultimate_content_box][/vc_column_inner][vc_column_inner width=\"1/2\"][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017753615{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"1\" columns=\"1\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][vc_custom_heading text=\"WOODEN<br />\nBlack Chair\" font_container=\"tag:h2|font_size:45|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" el_class=\"m-l-n-lg\"][vc_custom_heading text=\"GO COUPON\" font_container=\"tag:div|font_size:24|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text background-color-dark m-b-sm\"][vc_custom_heading text=\"<i>Up To</i><b>$100</b> OFF\" font_container=\"tag:div|font_size:21|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text-sale m-b-xl\"][vc_custom_heading text=\"STARTING FROM $199\" font_container=\"tag:h4|font_size:20|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"600\" skin=\"secondary\" el_class=\"m-b-lg\"][vc_btn title=\"SHOP NOW\" style=\"outline\" size=\"lg\" align=\"left\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" el_class=\"mb-0 text-color-primary\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-27 23:04:48','2020-04-27 20:04:48','',2,'http://islamex.com/?p=366',0,'revision','',0),(367,1,'2020-04-28 00:41:05','2020-04-27 21:41:05','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_row=\"5\" title=\"Son Yazılar\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][vc_custom_heading text=\"WOODEN<br />\nBlack Chair\" font_container=\"tag:h2|font_size:45|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" el_class=\"m-l-n-lg\"][vc_custom_heading text=\"GO COUPON\" font_container=\"tag:div|font_size:24|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text background-color-dark m-b-sm\"][vc_custom_heading text=\"<i>Up To</i><b>$100</b> OFF\" font_container=\"tag:div|font_size:21|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text-sale m-b-xl\"][vc_custom_heading text=\"STARTING FROM $199\" font_container=\"tag:h4|font_size:20|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"600\" skin=\"secondary\" el_class=\"m-b-lg\"][vc_btn title=\"SHOP NOW\" style=\"outline\" size=\"lg\" align=\"left\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" el_class=\"mb-0 text-color-primary\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas 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title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 00:41:05','2020-04-27 21:41:05','',2,'http://islamex.com/?p=367',0,'revision','',0),(368,1,'2020-04-28 00:57:08','2020-04-27 21:57:08','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][vc_custom_heading text=\"WOODEN<br />\nBlack Chair\" font_container=\"tag:h2|font_size:45|text_align:right|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" el_class=\"m-l-n-lg\"][vc_custom_heading text=\"GO COUPON\" font_container=\"tag:div|font_size:24|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text background-color-dark m-b-sm\"][vc_custom_heading text=\"<i>Up To</i><b>$100</b> OFF\" font_container=\"tag:div|font_size:21|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text-sale m-b-xl\"][vc_custom_heading text=\"STARTING FROM $199\" font_container=\"tag:h4|font_size:20|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"600\" skin=\"secondary\" el_class=\"m-b-lg\"][vc_btn title=\"SHOP NOW\" style=\"outline\" size=\"lg\" align=\"left\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" el_class=\"mb-0 text-color-primary\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back 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subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 00:57:08','2020-04-27 21:57:08','',2,'http://islamex.com/?p=368',0,'revision','',0),(544,1,'2020-04-28 05:26:37','2020-04-28 02:26:37','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" 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0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][rev_slider][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 05:26:37','2020-04-28 02:26:37','',2,'http://islamex.com/?p=544',0,'revision','',0),(546,1,'2020-04-28 05:48:39','2020-04-28 02:48:39','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 05:48:39','2020-04-28 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box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box bg_type=\"bg_image\" content_pos=\"center\" bg_repeat=\"no-repeat\" bg_img=\"29\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1564038058268{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" 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css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 05:49:38','2020-04-28 02:49:38','',2,'http://islamex.com/?p=547',0,'revision','',0),(548,1,'2020-04-28 05:50:30','2020-04-28 02:50:30','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588042227740{padding-top: 10% !important;padding-bottom: 10% !important;padding-left: 9% !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 05:50:30','2020-04-28 02:50:30','',2,'http://islamex.com/?p=548',0,'revision','',0),(549,1,'2020-04-28 11:00:27','2020-04-28 08:00:27','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588017535560{margin-bottom: 20px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;}\" bg_clr=\"#f0f5f9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588023622124{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ededed\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-28 11:00:27','2020-04-28 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20:32:42','		\n				Hz. Peygamber (s.a.a):\n* Ya Ali, Allah\'ı benden ve senden başkası hakkıyla tanımamıştır. Ve seni Allah\'tan ve benden başka kimse hakkıyla tanımamıştır. (21. Hadis)\n* Eğer insanlar Ali b. Ebî Tâlib\'in sevgisinde birleşselerdi, Allah (cehennem) ateşini yaratmazdı. (816. Hadis)\n* Hiç şüphesiz Ali\'de öyle hasletler (özellikler) vardır ki, eğer onlardan bir tanesi bile bütün insanlarda olsaydı, fazilet olarak onunla yetinirlerdi. (34. Hadis)\n* Ali b. Ebî Tâlib, cennet kapısına asılmış bir halkadır. Kim ona tutunursa, cennete girer. (514. Hadis)		\n			','1001 Hadis Işığında İmam Ali (a.s)','','trash','open','closed','','deneme-kitap1__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-119',16,'product','',0),(696,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Gadir-i Hum çölü, Mekke şehrine 3 mil uzaklıkta Cuhfe yakınlarında yer almakta ve orada her zaman küçük bir nehir bulunmaktaydı. Hz. Peygamber efendimizle birlikte Veda Haccı’ndan dönen kadın ve erkeklerden oluşan yüz yirmi bin kişilik kafile, Hz. Ali’nin (as) velayetinin ilanı için iki gün boyunca bu mekânda konakladı. O sıcak ve kavurucu havada, insanlar su ihtiyaçlarını gidermek için oradaki nehirden yararlandılar. Bu büyük olay ise Gadir-i Hum olarak adlandırıldı. O günden sonra çeşitli yazı, söyleşi ve şiirlerde halkın, Hz. Ali (as) ile yapmış olduğu bu toplu biat, Gadir-i Hum olarak adlandırıldı.\nBüyük Gadir-i Hum Olayı, hicretin 10. Yılı, Zilhicce ayının 18’inde, Kurban Bayramı’ndan sekiz gün sonra, Perşembe günü meydana gelmiştir. O gün Allah (c.c.) tarafından, vahiy meleği aracılığı ile Gadir-i Hum sahrasında halkın toplu bir hâlde Hz. Ali (a.s) ile biatleşme emri şu ayet ile verilmiştir:\nEy Elçi, bildir sana Rabbinden indirilen emri ve eğer bu tebliği ifa etmezsen onun elçiliğini yapmamış olursun.\n(Mâide, 67)		\n			','110 Soruda Gadir-i Hum','','trash','open','closed','','deneme-kitap1-2__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-122',16,'product','',0),(697,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Dinin kemâli, ilim talep etmek ve onunla amel etmektir. Hz. Ali’nin (a.s) buyurduğu üzere ilim öğrenmeye gayret edenler Allah yolunda cihat edenler gibidir.\nŞüphesiz Hz. Muhammed’i (s.a.a) ve onun getirdiği şeriatı tanımanın en iyi yolu, ilim öğrenip cehaleti alt etmekten geçer. İşte bu yüzden Hz. Peygamber (s.a.a) savaşa giderken okuryazar kimselerden şehirde kalıp diğerlerine ilim öğretmelerini isterdi. Yine okuryazar savaş esirlerinin, Müslümanlara okuma yazma öğretmeleri karşılığında salıverileceğini buyururdu.\nHz. Peygamber’in (s.a.a) gayesi, ilim vasıtasıyla insanı Kur’ân’ın, peygamberlerin ve âkil insanların lanetine maruz kılan cehaletin karanlığını ve iğrenç tortularını ortadan kaldırıp ideal bir ümmet oluşturmak, herkesin ilimden yararlanmasını sağlamak ve böylece kemal ve olgunluk bahçesinde sefa sürmeleri için ortam hazırlamaktı. Nitekim Hz. Peygamber (s.a.a) “İnsanların değeri ve kemâli, ilmi miktarıncadır.” buyurmuştur.\nBu hakir Allah kulu bendeniz, her ne kadar ilmin serin pınarlarından kana kana içmediysem de ilim pınarlarını kendilerine yönlendiren seçkin insanların asude hayat sürdüklerine, cehalete meydan okuduklarına, güvenle yere bastıklarına, bütün zorlukları ilim ile aşıp ferahlığa ulaştıklarına şahit oldum.\nDolayısıyla her Müslümanın ilahî hükümleri öğrenmesi ve onlarla amel etmesi zorunludur. Zira eyleme dönüşmeyen ilim, seraba benzer. Akıl sahipleri seraba değil, hakikate yönelirler.		\n			','313 Derste Dinî Bilgiler','','trash','open','closed','','deneme-kitap1-3__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-124',16,'product','',0),(698,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Her ilmin önem ve değeri onun konusuna bağlıdır. Bütün ilimlerin içinde inanç bilimi en kutsal ve en değerli konuya sahiptir. Her insanın maddî ve manevî hareketlerinin esası ve temeli, sahip olduğu akait usulleri ve inanç prensipleridir, eğer bunlar sağlam ve doğru, kuvvetli ve kusursuz olursa onun amel ve hareketleri, farklı düşünce ve görüşleri de doğru olacaktır.\n1- Eser hazırlanırken eski ve yeni birçok kitaptan faydalanılmıştır. Ancak anlaşılmaz tabirlerin kullanılmamasına ve yararlanılan eserlerin ayrıcalıklarına haiz olmasına özen gösterilmiştir.\n2- Dersler sade ve herkesin anlayabileceği bir düzeyde hazırlanmıştır.\n3- Kitabın içeriği yıllarca ders kitabı ve tecrübe ürünü olduğundan bu konuda ders vermek isteyenlerin faydalanabileceği bir kaynaktır.\n4- Bu eserde imanın beş şartı konusunda sorulabilecek bütün sorulara cevap verilmeye çalışılmış ve konunun iyice kavranılabilmesi için de her dersin sonunda o dersle ilgili sorular hazırlanmıştır.		\n			','40 Derste Ehl-i Beyt İnançları','','trash','open','closed','','deneme-kitap1-4__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-125',16,'product','',0),(699,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Adl-i İlâhi, yalnızca İslam Alemi nde değil hemen her din çevresinde yüzyıllar boyunca insanların zihnini meşgul etmiş ilahiyat sorunlarını anlaşılır bir dil ile ve aklın ve gönlün yatışacağı bir tarzda, İslam ın çözümüne ulaştırmaktadır. Çağımızın büyük iddialarla çeşitli din çevrelerinde ortaya atılan ve tartışılan \"şer\" açıklamaları ile karşılaştırılırsa, İslam ın bu sorunlara getirdiği çözümün eşsizliği de ortaya çıkacaktır.\nMüellifin kullandığı anlaşılır dil, güçlü çevirmen Prof. Dr. Hüseyin Hatemi nin kalemiyle de aynen çeviriye yansıdı. Ayrıca, okurlara kolaylık sağlama amacıyla kitaba Hatemi Hoca tarafından değerli notlar eklendi. Çevirmen tarafından eklenen bu notların geneline kitabın son bölümünde yer verildi.		\n			','Adl-i İlâhî','','trash','open','closed','','deneme-kitap1-5__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-129',16,'product','',0),(700,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','Bu kitap, Kur\'ân ayetleri ve Hz. Peygamberin (s.a.a) Ehlibeyti\'nden nakledilen hadislerle ölüm sonrası insanları bekleyen hayat serüvenine ışık tutmuştur.\n\nBu konuyla ilgili şimdiye kadar İslâm âlimleri tarafından yüzlerce değerli eser kaleme alınmışsa da büyük muhaddis Şeyh Abbas Kummî\'nin, Kur\'ân-ı Kerim ve Resulullah ile Ehlibeyt İmamlarından nakledilen hadisleri kaynak alarak \"ölüm, berzah ve kıyamet\" konularını bir arada özetle işlediği bu kitap, Farsça ve Arapça baskı sayılarında rekor kırmıştır.\n\nİçindekiler\n\nBirinci Menzil: Ölüm Sarhoşluğu\n\nİkinci Menzil: Haktan Sapma Anı\n\nBirinci Durak: Kabir Korkusu\n\nİkinci Durak: Kabir Azabı\n\nBerzah\n\nKıyamet\n\nKabirden Dirilmek\n\nAmellerin Tartılması\n\nAmel Defterleri\n\nSırat Köprüsü\n\nCehennem Azabı','Ahiret Menzilleri','','trash','open','closed','','deneme-kitap1-6__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-130',16,'product','',0),(701,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Kuşkusuz, insan toplumsal bir varlık olarak yaratılmıştır ve onun için ilişkisiz bir yaşam düşünülemez. Hedefine ve amacına da ilişki kurmadan varamaz. Dolayısıyla insan için hayatî önem taşıyan konulardan biri, yaşamını kuşatan ilişkileri sağlam bir temel üzerine oturtmak ve onları yaratılışına uygun ve fıtratına hizmet verecek şekilde düzenlemektir. \nİlişkileri düzenleme noktasında insan fıtratını ve onun gerçek ihtiyaçlarını, ancak insanı yaratan ve tüm özelliklerini bilen varlığın öğretilerine dayalı sistem göz önünde bulundurabilir. Yani insanoğlunun bu özelliği, sadece dinî ahlâk ve öğretilerde gözetilebilir.\nDinî ahlâk ve öğretilere bakıldığında, bunun dayanaktan yoksun bir söz olmadığı anlaşılacaktır. Maddî ekoller, insanın ilişki sınırlarını ve alanlarını belirlemede bile yetersiz kalmışken, söz konusu ilişkilere nasıl bir düzenleme getirebilir ve bu hususta önerilerde bulunabilir?\nİlişki alanları içerisinde insanın tüm ilişkilerine yön verecek nitelikte olan ve maddî ekollerin asla dikkate almadığı en önemli husus, insanın kendi iç dünyasıyla olan ilişkisidir. İnsan genel anlamıyla çevresiyle yani doğa ve diğer insanlarla, hatta Rabbiyle ilişkisinden önce kendisiyle gerçeklere dayalı ilişki kurar ve kendisini iyi tanırsa, bu onun diğer ilişkilerine de yön verecek ve gerçek mutluluğu yönünde hareket etmesini sağlayacaktır.\nİmam Ali\'nin (a.s) \"Kendini bilen kimse şüphesiz Rabbini bilir.\"  buyruğu, özü tanımanın önemini ortaya koymaktadır. İnsan kendisiyle ilişki ve bağ kurabildiği takdirde Rabbiyle de bağ kurabilir. Rabbini unutan kimse, kuşkusuz kendisini de unutmuş olacaktır.\nAyrıca kendisiyle iyi bir ilişki oluşturamayan ve özünü tanımayan varlık, etrafındaki varlıkları nasıl tanıyabilir ve onlarla nasıl sağlıklı bir ilişki kurabilir ki?! Kendisiyle barışık olmayan, başkalarıyla da barışık olamaz!\nNefsini bilme sonucu Rabbini bilen bir insan, etrafındaki şeylere de Rabbinin eseri olarak bakar ve değer verir. Sevgi esaslı bakış açısıyla onlarla kendi arasında iyi bir ilişki oluşturur.\nNefsini tanıyan insan, hem kendine, hem kendi dışındaki varlıklara, hem de Rabbine karşı yükümlü olduğunu bilecek ve bu yönde hareket edecektir. \nKısacası diyalog ve ilişkiler bağlamında insanın gerçek konumu korunmalı, ilişkiler gerçekler üzerine kurulmalıdır. Aksi takdirde insan, yaratılışından amaçlanan maksada varamayacaktır.\nElinizdeki eserde insan ilişkileri bu bakış açısıyla irdelenmiş, insan ilişkilerini konu edinen eserlerde eşine rastlanmayan bir biçimde önce ilişki alanları ve öncelik sırası ve taşıdığı değer belirlenmiş, daha sonra her alandaki engeller ve çözüm yolları ortaya konmuştur.\nAhlâk çerçevesinde konuya ışık tutan böylesi değerli bir eseri okuyucularımızın istifadesine sunmanın sevincini yaşarken, değerli müellife ve mütercime şükranlarımızı sunar, Yüce Rabbimizden hepimize kendimizi tanıma başarısını vermesini dileriz.		\n			','Ahlâk ve İlişkilerimiz','','trash','open','closed','','deneme-kitap1-7__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-131',16,'product','',0),(702,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				- Ahlâk, tevhit ilminden sonra en üstün ilimdir.\n- Kur\'ân-ı Kerim, ilâhî elçilerin en önemli amacını, güzel ahlâka ve nefs tezkiyesine kılavuzluk olduğu şeklinde açıklamaktadır. \n- Beşerî toplumlardaki gerek bireysel ve gerekse sosyal bozukluklar, cahillik ve nefsin isteklerine uyma gibi etkenlerden kaynaklanıp, sonuç itibariyle yüce Allah’a itaatsizliğe ve nefs hallerinden gaflet etmeğe neden olur. Bu hastalık ve afetlerin kökünün kazınmasında ahlâk ilmi önemli bir rol oynar.\n- Elinizdeki eserde cevabını bulacağınız sorulardan bazıları:\n* Ahlâkın tanımı nedir?\n* Nazarî ahlâk ve amelî ahlâk nedir?\n* Bilim ve teknolojinin hızla ilerlediği günümüz toplumunda ahlâkî konulara eğilmenin gereği nedir?\n* Din ahlâkı ile seküler ahlâk arasındaki fark nedir?\n* Ahlâkî erdem ve rezillikleri teşhis etmenin ölçüsü nedir?\n* Erdem kazanmanın ve ahlâkî rezilliklerle mücadelenin yolu nedir?\n* Nefsi ıslah etmenin ve arındırmanın pratik aşamaları nelerdir?\n* Nefsin aşamaları nelerdir?\n* Ahlâk düzenini toplumda yerleşik kılmanın yolu nedir?		\n			','Ahlak ve İrfan','','trash','open','closed','','deneme-kitap1-8__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-132',16,'product','',0),(703,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Akait ve temel düşünceler, her değer sisteminin ve her düzenli ideolojinin temelini oluşturmakta bilinçli veya bilinçsiz olarak insanların davranışlarının şekillenmesinde etkili olmaktadır. İşte bu nedenle, İslâm dininin değer ve davranış sisteminin oluşması ve sağlamlaşması ve böylece tatlı meyveler yetiştirip dünya ve ahiret saadetini temin edebilmesi için bu büyük ve bereketli ağacın kökleri sayılan inanç temelleri kalplere yerleşmeli.\nBu nedenle, âlimler İslâm dininin zuhurunun ilk asrından itibaren çeşitli şekillerde ve farklı metotlarla İslâm akaidini açıklamış, örneğin kelamcılar çeşitli seviyelerde kelam kitapları yazmışlardır. Asrımızda ise, yeni ortaya çıkan şüpheler göz önünde bulundurularak çeşitli akait kitapları yazılarak insanlara sunulmuştur. Fakat bu gibi kitaplar genellikle birbirinden tamamen farklı iki seviyede yazılmışlardır. Biri sade ve geniş açıklamalarla genel halk seviyesi için, diğeri ise karışık açıklamalar, ağır ibareler ve bilimsel kavramlarla ihtisas seviyesi için. Bu arada, orta seviyedeki uygun ders kitaplarının yeri boş kalmış ve yıllar boyu bu ders metinlerine ihtiyaç duyulmuştur.		\n			','Akaid Dersleri','','trash','open','closed','','deneme-kitap1-9__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-133',16,'product','',0),(704,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				“Muhammedoğulları Tarihinde Teşrih ve Muhakeme” kitabı çok faydalı kitaplardan biridir. Bu kitap, Resulullah’ın Ehl-i Beyt’inin (hepsine selam olsun) hak üzere olduğunu ve mazlumiyetini ispatlamada  anlaşılır ve akıcı bir beyanla yazılmış en güzel, kısa ve eşsiz bir eserdir.\nBen yazarla birkaç defa görüştüm. İran’a yaptığı yolculukta birkaç defa Tebriz ve Hemedan’da onu gördüm; gerçekten de kendi emsallerinden üstün, çeşitli dallarda yetenekli ve dini münazaralarda çok güçlü bir kişiydi. Kadı Behlül benden Şia’nın hadis kitaplarını nakletmek için icazet istedi; bende ona icazet verdim ve ondan Ehl-i Sünnet’in Nebevi hadis kitaplarını nakletme konusunda ayrıntılı bir icazet aldım.		\n			','Âl-i Muhammed Tarihinde Teşrih ve Muhakeme','','trash','open','closed','','deneme-kitap1-10__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-134',16,'product','',0),(705,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				-Hz. Peygamber (s.a.a) şöyle buyurmuştur:\nEhlibeyt\'imin düşmanı benim düşmanımdır. Benim düşmanımsa Allah\'ın düşmanıdır.\nAtalarımız ve dedelerimiz Allah Resulü\'nün bu buyruğundan yola çıkarak, teberra ve tevella kuralına sadık kalmışlar; Allah\'a, Resulü\'ne ve onun Ehlibeyt\'ine dost olanla dost, düşman olanla ise düşman olmuşlardır. Bu da Alevîliğin İslâm\'ın özü olduğunun diğer bir kanıtıdır.\n-Kur\'ân-ı Kerim Hz. Muhammed\'in (s.a.a) evine inmiştir. Cebrail dahi bu evde misafirdir. İslâm\'ın özünü temsil eden yüce Peygamber ve Ehlibeyt\'i bu evin sahibidir. Bu Ehlibeyt insanlığa yol gösterip ışık tutsun diye bizzat Hz. Muhammed\'in terbiyesi ile yetiştirilmiştir. Onun Ehlibeyt\'e uyulmasını istemesi de Allah\'ın bir emri olduğu içindir. Bizim Alevî olarak adlandırılmamızın sebebi ise Peygamber\'den sonra Ehlibeyt\'in başında Hz. Ali\'nin bulunmasıdır. O, İslâm\'ın özüdür. Çünkü buyuruyor ki:\nKonuşan Kur\'ân benim...\nGöğün yollarını ben bilirim...\nHangi ayetin nerede indiğini ve nüzul sebebini ben bilirim...\nAlevilik nedir, Alevi nedir bilmek isterseniz bu kitabı okuyabilirsiniz.		\n			','Alevilik İslâm\'ın Özüdür','','trash','open','closed','','deneme-kitap1-11__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-135',16,'product','',0),(706,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','Yaradanın senden bir dileğim var\n\nDilerim sonumuz selamet olsun\n\nYüce Mevlam sana çok güvenim var\n\nDilerim sonumuz selamet olsun\n\n \n\nBir gün bülbül konar açılmış güle\n\nDilerim Mevlam’dan halimden bile\n\nÇalıştım bu emek gitmesin yele\n\nDilerim sonumuz selamet olsun\n\n \n\nBazen oradaysam bazen burada\n\nEmeğimi boşa verme Yaradan\n\nAhiretten korkarım ateşten nardan\n\nDilerim sonumuz selamet olsun\n\n \n\nBir insanoğluyum geldim dünyaya\n\nKaranlık benzer mi güneşe aya\n\nYalan dünya benziyorsun deryaya\n\nDilerim sonumuz selamet olsun\n\n \n\nKirazlı der ki; açtım sana elimi\n\nHem canımı hem gönlümü dilimi\n\nBir gün açar isen benim yolumu\n\nDilerim sonumuz selamet olsun','Ali\'siz Alevilik Olamaz','','trash','open','closed','','deneme-kitap1-12__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-136',16,'product','',0),(707,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				İnsanoğlu genelde kendisiyle uzaktan yakından ilgisi olan ve kendi yaşantısı üzerinde etkisi bulunan her şey hakkında araştırma yapıp, mütalâada bulunmaktadır. Beşerin ilim ve sanayi dalında ilerlemesine vesile olan şey de, işte bu gibi araştırmalardır.\nAllah\'ı tanımak, yalnızca biraz fıtratın sesine kulak vermeyi ve tefekkürde bulunmayı gerektirir. Bizleri bu sahada en güzel şekilde düşündüren ve bizlere doğru fikir veren şey; Yaratıcı\'nın, Peygamberi (s.a.a) vasıtasıyla gönderdiği ve kendisini tanıtan kitabı Kur\'ân\'dır. Başka hiçbir şey Allah\'ı Kur\'ân gibi doğru bir şekilde izah edememiş, tanıtamamıştır.\nİşte Şehid Başbakan M. Cevad Bahoner, kaleme almış olduğu bu kitabında hem Kur\'ân ayetlerine dayanarak, hem de ilmî delillerle ve mantığa dayalı olarak, Allah\'ın varlığını güzel bir şekilde izah etmiştir.		\n			','Allah\'ı Tanımak','','trash','open','closed','','deneme-kitap1-13__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-137',16,'product','',0),(708,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Allah\'ın Ayı\" adlı bu eser, sadece ramazan ayının sırları ve adap erkânıyla ilgili değil, aynı zamanda gençlerin çok önemli sorularına yanıt vererek, ahlaki ve manevi aşamaların özetini de değerli okuyuculara sunmaktadır:\n- Dinin emir ve yasaklanı nasıl ruhsal ve manevi gelişim sağlamaktadır?\n - Amel, ilgi duyduğumuz şeyler ve düşüncelerimiz üzerinde nasıl etki etmektedir?\n -Dindar olabilmek için neden sürekli olarak doğal isteklerimizle mücadele etmek zorundayız?\n- Eğer doğal istek ve çelişkilerimiz kötüyse, neden Allah bizi böyle yaratmıştır?\n - Sürekli yapılması gereken manevi bir programda oluşan yorgunluk ve gönülsüzlüğün sebebi nedir? Bu iyiye mi işarettir yoksa kötüye mi? Bu durumda neler yapılmalıdır?\n - Acaba manevi haz alınmadan yapılan ibadet, insanı Allah\'a yakınlaştırır mı? Nasıl? Namaz çok sade bir ibadet olmasına rağmen neden bazılarına çok zor gelmektedir?\n - Takvaya ilgisizliğin sebebi nedir? Takvaya ilgi duymanın ve takvayı sevmenin yolu nedir?		\n			','Allah\'ın Ayı Ramazan ve Orucun Sırları','','trash','closed','closed','','deneme-kitap1-14__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-138',16,'product','',0),(712,1,'2020-04-28 23:32:43','2020-04-28 20:32:43','		\n				Bu kitap, yuvasız kuşların yuvası, göçmen kuşların vatanını anlatan edebî dilde bir yakarıştır. Kısaca aşktır, gözyaşıdır, feryattır. Allah\'tan başkasına kulluktan kurtuluştur. İbrahim\'in İsmail\'i, Hicaz\'ın Hacer\'i, Kerbelâ\'nın kanıdır. Başı ve sonu yoktur bu kitabın. Her bölümü kendine özgü bir bölüm ve derstir.\nKısacası çıkmaz sokakların çıkışı, ilâçsız dertlerin devasıdır. Aşkı ve aşk oduyla yanan gönlün öyküsünü anlatmaktadır kendine has bir üslûbuyla... Hem de Dostu ve Sırdaşı olan Gece\'yle dertleşerek... Çünkü hep gece yaşanır hayatlar, gece yapılır gözyaşı ile tövbeler, ıslatılır seccadeler, kaleme dökülür sırlar. Gece, gizemdir örtüye bürünmüş. Sırlarla dolu... Gece olunca insan, ruhu ile arasındaki dünyevî engellerden mümkün olduğu kadar sıyrılmakta ve yüreğinin sesini dinleyebilmektedir... Ve gecede ya-zılan bir başkadır, tıpkı Gece\'ye yazılan bu kitap gibi...		\n			','Aşkın Şehrinde Bir Gezinti','','trash','open','closed','','deneme-kitap1-15__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-554',16,'product','',0),(713,1,'2020-04-28 23:51:17','2020-04-28 20:51:17','{\n    \"woocommerce_thumbnail_cropping\": {\n        \"value\": \"custom\",\n        \"type\": \"option\",\n        \"user_id\": 1,\n        \"date_modified_gmt\": \"2020-04-28 20:51:17\"\n    },\n    \"woocommerce_thumbnail_cropping_custom_width\": {\n        \"value\": \"3\",\n        \"type\": \"option\",\n        \"user_id\": 1,\n        \"date_modified_gmt\": \"2020-04-28 20:51:17\"\n    },\n    \"woocommerce_thumbnail_cropping_custom_height\": {\n        \"value\": \"2\",\n        \"type\": \"option\",\n        \"user_id\": 1,\n        \"date_modified_gmt\": \"2020-04-28 20:51:17\"\n    }\n}','','','trash','closed','closed','','d4412813-ace1-44c0-a171-7d41e4fb4508','','','2020-04-28 23:51:17','2020-04-28 20:51:17','',0,'http://islamex.com/?p=713',0,'customize_changeset','',0),(714,1,'2020-04-28 23:51:40','2020-04-28 20:51:40','{\n    \"woocommerce_thumbnail_cropping_custom_width\": {\n        \"value\": \"2\",\n        \"type\": \"option\",\n        \"user_id\": 1,\n        \"date_modified_gmt\": \"2020-04-28 20:51:40\"\n    },\n    \"woocommerce_thumbnail_cropping_custom_height\": {\n        \"value\": \"3\",\n        \"type\": \"option\",\n        \"user_id\": 1,\n        \"date_modified_gmt\": \"2020-04-28 20:51:40\"\n    }\n}','','','trash','closed','closed','','8fc0a128-0916-400d-8536-c6967a6fe0d9','','','2020-04-28 23:51:40','2020-04-28 20:51:40','',0,'http://islamex.com/?p=714',0,'customize_changeset','',0),(715,1,'2020-04-29 13:03:38','2020-04-29 10:03:38','[vc_row][vc_column][vc_column_text]Lorem ipsum dolor sit amet, consectetur adipiscing elit. Cras non placerat mi. Etiam non tellus sem. Aenean pretium convallis lorem, sit amet dapibus ante mollis a. Integer bibendum interdum sem, eget volutpat purus pulvinar in. Sed tristique augue vitae sagittis porta. Phasellus ullamcorper, dolor suscipit mattis viverra, sapien elit condimentum odio, ut imperdiet nisi risus sit amet ante. Sed sem lorem, laoreet et facilisis quis, tincidunt non lorem. Etiam tempus, dolor in sollicitudin faucibus, sem massa accumsan erat.\n<h3 style=\"color: #21293c; font-size: 18px; font-weight: 400; line-height: 27px;\">“ Many desktop publishing packages and web page editors now use Lorem Ipsum as their default model search for evolved over sometimes by accident, sometimes on purpose ”</h3>\nAenean lorem diam, venenatis nec venenatis id, adipiscing ac massa. Nam vel dui eget justo dictum pretium a rhoncus ipsum. Donec venenatis erat tincidunt nunc suscipit, sit amet bibendum lacus posuere. Sed scelerisque, dolor a pharetra sodales, mi augue consequat sapien, et interdum tellus leo et nunc. Nunc imperdiet eu libero ut imperdiet.[/vc_column_text][/vc_column][/vc_row]','Top quality flooring and parquets','','inherit','closed','closed','','168-revision-v1','','','2020-04-29 13:03:38','2020-04-29 10:03:38','',168,'http://islamex.com/?p=715',0,'revision','',0),(716,1,'2020-04-29 13:03:49','2020-04-29 10:03:49','<!-- wp:paragraph -->\n<p>WordPress&#8217;e hoş geldiniz. Bu sizin ilk yazınız. Bu yazıyı düzenleyin ya da silin. Sonra yazmaya başlayın!</p>\n<!-- /wp:paragraph -->','Merhaba dünya!','','inherit','closed','closed','','1-revision-v1','','','2020-04-29 13:03:49','2020-04-29 10:03:49','',1,'http://islamex.com/?p=716',0,'revision','',0),(717,1,'2020-04-29 13:05:36','2020-04-29 10:05:36','<!-- wp:paragraph -->\n<p>İmam Hüseyin\'in (a.s) elli altı yıllık bereketli ömrü dikkatle mütalaa edilirse onun bütün hayatının batılla mücadele, sapmalarla savaş, gerçek İslam\'ı yayma ve arifçe bir yaşamla geçtiği görülür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şimdi bu eşsiz insanın yaşamına kısaca bir göz atıp insan olma ve insan gibi yaşamanın ne olduğunu bu emsalsiz öğretmenden öğrenelim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) namaza, duaya ve Kur\'ân okumaya pek düşkündü. Bazen bir günde yüzlerce rekat namaz kılardı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn1\"><strong>[1]</strong></a>&nbsp;Mübarek ömürlerinin son gecesinde dahi, susuz ve çorak \"Kerbela\" çölünde namazını terketmemiş, Rabbin\'e dua ve tazarruda bulunmayı ihmal etmemiştir. O gece Rabbiyle yalnız kalıp dua etmek ve namaz kılmak için düşmandan izin istemiş, \"Rabbim de bilir ki\" buyurmuşlardır, \"Ben namaz kılmayı, Kur\'an-ı Kerim\'i tilavet etmeyi ve çokça dua ve istiğfarda bulunmayı pek severim.\"&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn2\"><strong>[2]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nitekim Kerbela faciasında üzerlerine dört bir yandan ok ve mızrak yağmuru yağar ve fedakâr ashabı birer birer şehid düşerken, İmam Hüseyin (a.s) öğle namazını kılmakta ve bu ilâhi farizâyı yerine getirmekteydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. İmam Hüseyin (a.s) defalarca Allah\'ın evini yalın ayak ziyarete gitmiş ve Hacc merasimini yerine getirmişlerdir. \"Galib-i Esedi\"nin oğulları şöyle rivayet eder: \"Arefe günü (9 Zilhicce) ikindisinde Arefe çölünde İmam Hüseyin\'le (a.s) beraberdik. Hazret çadırdan dışarı çıktılar ve çocuklarından oluşan bir grupla birlikte dağın sol tarafına doğru gittiler ve orada durdular. Mübarek ve nurlu yüzlerini Kâbe\'ye doğru çevirdiler, ellerini muhtaç ve zayıf biri gibi semaya kaldırıp şu muazzam duada bulundular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Hamd ve övgü; O\'nun irade ve mukadder kıldığı şeyi değiştirmeye kimsenin güç yetiremediği, bağış ve lütfunu kimsenin engelleyemeyeceği Yüce Allah\'a mahsustur! O bağış ve cömertlikte pek eşsizdir, keremi pek yücedir. Kimsenin gizli işi O\'na gizli değildir. Kanaatkar kullarının halini düzeltip durumunu ıslah edendir O; zayıflarla düşkünlere acıyıp merhamet edendir O... Duaları duyup işiten ve isteklerini yerine getirip müşkülleri halleden O\'dur. İyilerin mertebesini yükselten, zalimleri kahredip ezen O\'dur... O\'ndan başka ilah yoktur; eşsizdir, emsalsizdir. Duyan ve görendir O; latiftir, bilendir, her şeye kadirdir, her şeye gücü yeter O\'nun!...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Sana yöneliyor, Sen\'in Rabbim olduğuna şehadet ediyorum! Dönüşüm Sanadır şüphesiz ey Yüceler Yücesi! Ben henüz yokken ve hiçbir şey değilken nimetler vermeye başladın bana ve topraktan yaratıverdin beni. Derken, sapasağlam dünyaya gelmemi sağladın. Küçücük bebeklik çağımda koruyup kolladın beni; leziz ana sütünü rızık ettin bana. Şefkatli annelerin kollarında büyüttün beni; gizli belalar, bilinmeyen şerlerden korudun şu bendeni... Derken delilleri tamamlayıp hüccetini kamil ettin bana, kendini tanıttın, Seni bilip tanımayı ilham ettin şu nâçiz kuluna...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Hangi nimetlerini sayayım senin, hangi nimetlerini sayıp söyleyeyim? Hangi lütuflarını anıp hangi cömertliklerini dile getireyim?! Hem, kim sayabilir senin sınırsız - sayısız nimetlerini?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ey yüceler yücesi! Seni karşımda görüyormuşçasına korkmamı sağla senden; takva ve Sen\'den çekinme nimetiyle mesut kıl beni; emrine itaat etmeme bedbahtlığına uğratma beni!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Kerem eden sensin! Faziletli davranıp büyüklük gösteren de sen! Sensin iyilik eden, sensin bağışını tamamlayıp cömertlikte eşsiz olan! Sensin rızık veren. Sensin kuluna bağışlayan, karşılıksız veren! Sensin müstağni kılan. Sensin kanat gerip sığındıran. Önemli işlerde yeterli olansın sen. Hidayet eden, bizleri hata ve sapmalardan koruyan sensin! Günahlarımızı örten sensin. Affedip bağışlayan da sensin! Yardımcı olan, Güç veren, Şifa veren, Sıhhat ve sağlık bahşeden, Aziz ve saygın kılan sensin...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>... O halde ey yüce Yaradan!... İsyankar olduğumu itiraf ediyorum. Beni affet, günahlarımı bağışla!&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn3\"><strong>[3]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O gün İmam Hüseyin (a.s) bu duasıyla oradaki halkı coşturdu orada bulunanlar ağlamaya başladılar ve bu muazzam duayı imamlarıyla birlikte tekrarladılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ehl-i sünnet yazarı İbn-i Kesir şöyle yazar: \"İmam Hüseyin (a.s) çokça oruç tutarlardı, çokça namaz kılar ve Hacca giderlerdi, çokça sadaka verir, çokça ibadet ederlerdi.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn4\"><strong>[4]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) kimsenin ulaşamayacağı pek ulvî bir şahsiyete sahipti. Ağabeyleri İmam Hasan-ı Mücteba&nbsp; (a.s) ile yürüyerek Kâbe\'yi ziyarete gittiklerinde Kâbe\'yi ziyarete giden İslâm\'ın büyük şahsiyetleri bineklerinden inip onlara katılırlardı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn5\"><strong>[5]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) daima halkla iç içe olmakta, kendini onların derdine ortak saymaktaydı. İmam Hüseyin (a.s) halkla muaşeret etmekte, kendini onlarla bir bütün olarak görmekteydi. İnsanların zor günlerinde onlara yardımcı olmakta, sevinçlerini ve kederlerini paylaşmaktaydı. Allah Teala\'ya olan sarsılmaz imanı onu her türlü kötülük ve pislikten korumaktaydı ve halkla muaşerette bulunma mesuliyetini omuzlarına yüklemekteydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O\'nun sarayları veya sayılı hizmetçisi yoktu; onu koruyacak özel muhafızı, askeri ve kölesi de yoktu. Kendisini birlikte yaşadığı halkın bir parçası olarak görmekteydi, gayet alçakgönüllü ve yardımseverdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün sokaktan geçerken yolda bir grup fakirin yere serdikleri bir abanın üzerinde kuru ekmek parçaları yediklerini gördü. İmam Hüseyin\'i (a.s) görünce onu sofralarına davet ettiler. Hazret kabul ederek oturup onlarla birlikte kuru ekmek yedi ve \"Allah Teala kibirlenenleri sevmez\". buyurdu. Sonra da \"Ben sizin davetinizi kabul ettim, siz de benim davetime icabet edin\". buyurarak onları evine davet etti. Eve vardıklarında İmam Hüseyin (a.s) evdekilere ne varsa getirilmesini ve misafirlerin iyi ağırlanmasını hatırlattı. Böylece hem bu yoksul insanları evinde ağırlamış hem de bir İslam büyüğü olarak gerçek bir alçakgönüllülük ve yardım severlik örneği vermişti<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn6\"><strong>[6]</strong></a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) şehid olduktan sonra mübarek sırtlarında nasır izleri görülmüştü. Bunun nedenini oğlu imam Zeyn-ül Abidin\'den (a.s) sorduklarında o Hazret şöyle cevap verdiler: \"Bu nasırlar yiyecek çuvallarını sırtında taşımaktan&nbsp; oluştu... Çünkü babam geceleri dul ve yaşlı kadınlarla yetim çocuklar, ve fakirlerin evine çuvallarla yiyecek taşımaktaydı.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn7\"><strong>[7]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin\'in (a.s) mazlumlara nasıl destek olduğunu Ureyneb\'le kocası Selamoğlu Abdullah arasında geçen şu hadise çok iyi anlatmaktadır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid babasının&nbsp; yerine veliaht olduğunda onca güç, iktidar, makam, cariye ve dansözlere sahip olduğu halde evli bir kadına göz dikmişti. Bu güzel kadın Selamoğlu Abdullah\'ın eşi Ureyneb\'di.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye bu iğrenç tekliften dolayı oğlu Yezid\'i kınayacağı yerde, Abdullah\'ı kandırıp karısını boşattırdı; eğer karısını boşayacak olursa kendi kızını ona vereceğini söylemiş, İslâm topraklarından bir kısmını da ona hediye edeceği vaadinde bulunmuştu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu durum İmam Hüseyin\'e (a.s) bildirilince, Hazret, hemen harekete geçip Ureyneb\'e evlenme teklifinde bulundu, böylece Muaviye\'nin Ureyneb\'i Yezid\'e alma planını suya düşürmüştü. İmam Hüseyin (a.s) Ureyneb\'i öylece bekletti ve kocası Abdullah Medine\'ye geldiğinde onu boşayarak yine Abdullah\'a nikahladı. Böylece İmam Hüseyin (a.s) Müslüman ve iffetli ailelerin namusuna göz diken Yezid\'in tecavüzkâr elini kesmiş oluyordu. Bu ilginç olay Muhammed (s.a.a) evlatları olan Ehl-i Beyt\'in (a.s) övünç kaynağı, Ümeyyeoğullarının ise iffetsizlik ve alçaklığını anlatan bir destan olarak tarihe geçmiş oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn8\"><strong>[8]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ziyadoğlu Üsame\" hastalanmış, yatıyordu. İmam Hüseyin (a.s) onu ziyarete gittiler. Üsame çok üzgündü. Hazret nedenini sorduğunda Üsame, altmışbin dirhem borçlu olduğunu ve borcunu ödeyemeden ölüp gideceğinden korktuğunu söyledi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"Ben borcunu ödemeyi kabul ediyorum\". buyurarak Üsame\'yi yatıştırdılar. Üsame: \"Bu paranın ödenmeden ecelimin gelip çatmasından korkuyorum.\" deyince İmam Hüseyin (a.s) \"Korkma\" buyurdu, \"Sen ölmeden önce ben bu parayı ödeyeceğim inşaallah!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam, o gün hemen emir verip, kendi malından Üsame\'nin borcunu ödediler.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn9\"><strong>[9]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mervan Ümeyyeoğullarındandı ve Medine valisiydi. Vali olduğunda Ferezdak adlı şairi Medine\'den kovmuştu. Ferezdak\'ın gidecek bir yeri olmadığından İmam Hüseyin\'e (a.s) sığındı. İmam Hüseyin (a.s) ona dört yüz dinar bağışladı. İmam Hüseyin\'in (a.s) taraftarları bunun doğru olmadığını ve Ferezdak dürüst bir insan olmadığı halde neden ona yardım ettiklerini sordular. İmam \"En iyi mal insanın onunla kendi saygısını koruduğu maldır\" buyurdular. \"Peygamber-i Ekrem (s.a.a) \"Züheyir oğlu Kab\'e para vermiş ve \"Merdas oğlu Abbas\" için de \"Onun bana karşı kötü sözler söyleyen dilini kesin.\" (yani ona para verin, böylece bize küfür etmekten vazgeçsin). buyurmuştur!\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn10\"><strong>[10]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir bir adam çölden&nbsp; Medine\'ye geldi bu uzun yolculuktan sonra gelip İmam Hüseyin\'in (a.s) evinin önünde durdu. Evin kapısını vurdu ve yüksek sesle İmam Hüseyin\'i (a.s) öven şu iki beyti söyledi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Senin evine gelip de kapını çalan kimse asla zarar görmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sen bağışlayansın, hatta dahası, sen bağış madenisin. Baban da kötülerin katili ve kafirlerin korkulu rüyasıydı\".</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sırada namazda olan İmam İhtiyar adamcağızın sesini duyunca namazını hemen eda edip kapıyı açtı. Fakir ihtiyarın perişan halini görünce \"Kanber\'e\" \"Ne kadar paramız var?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kanber \"4000 dinarımız var\" dedi, \"Bunu da emretmiş olduğunuz üzere aile efradı arasında paylaştırmamız lazım\".</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"O parayı bana getir\" buyurdu \"şimdi burada daha muhtaç olan biri var\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) bu parayı yaşlı adama bağışlayıp, şu kısa şiiri okumayı da ihmal etmedi: \"Bu parayı al ve daha fazlasını veremediğim için özrümü kabul et.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir ihtiyarın gözleri dolmuştu, ağlayarak şu şiiri söyledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Allah\'ım! bunlar tertemiz ve güzel ahlâklılardır işte! Onun için daima bunlara selam gönderilmeli!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, ey Resulullah (s.a.a) evlatları, insanların en iyilerisiniz, sizler! Kur\'ân bilgisi ve tüm hakikatler sizdedir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sizlere katılma üstünlüğünü gösteremeyenler asla üstünlük elde edemeyecektir.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn11\"><strong>[11]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Habiboğlu Abdullah\" İmam Hüseyin\'in (a.s) çocuklarından birine \"Hamd suresi\"nin okunuşunu öğretmişti. Bunu duyan Hazret ona bin dinarla bin adet yeni elbise verdi ve bu Kur\'an hocasının ağzını mücevherle doldurdu. Yakınları \"Bu küçük iş için neden bu kadar bağışta bulunuyorsunuz?\" diye sorunca \"Benim ona verdiklerim, onun yaptığı iş karşısında çok, ama çok azdır.\" buyurdu ve şu şiiri okudu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Dünya kendi malını senin emrine veriyor, sen, bu malı elinden gitmeden önce halka bağışlasana!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bil ki eğer servet, güç ve mal sana erişecek olursa, bağışlamakla eksilmeyecektir! Ve bil ki dünya malı senden yüz çevirecek olursa bencillik ve cimrilik etsen dahi sana kalmayacaktır<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn12\"><strong>[12]</strong></a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün evdeki cariyelerinden biri Hazrete bir demet gül hediye etti.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) hemen \"Seni Allah yolunda azad ettim\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Orada bulunanlardan biri \"Bir demet gülün ne değeri var ki? Siz bunun için bir köleyi mi serbest bıraktınız?\" diye itiraz etmeye kalkışınca İmam (a.s) \"Allah Teala biz Ehl-i Beyt\'i böyle eğitmiştir, çünkü Kur\'an-ı Kerim\'de şöyle geçer\" buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ne zaman size selam edilirse (hediye verilirse) onu ondan daha iyisiyle veya kendi eşdeğeriyle cevaplandırın.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn13\"><strong>[13]</strong></a>,&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn14\"><strong>[14]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün adamın biri İmam Hüseyin\'in (a.s) huzuruna varıp \"Ey Allah Resulü\'nün (s.a.a) oğlu, benim bin altın borcum var. Bunu ödemem mümkün olmadığından size müracaat ettim.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret şöyle buyurdular: \"Senden üç soru soracağım. Bu soruların üçüne de cevap verecek olursan senin tüm borcunu ödeyeceğim. Bunlardan ikisine cevap verecek olursan borcunun üçte ikisini ödeyeceğim. Eğer bu sorulardan birini cevaplandıracak olursan borcunun üçte birini ödeyeceğim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam: \"Ey Resulullah\'ın (s.a.a) oğlu, siz ilim ve hikmet madenine sahipsiniz ben ise bilgisiz ve cahil bir insanım.\" deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam: \"Ceddim Resulullah (s.a.a) şöyle buyurmuşlardır\" dedi, \"insanlara yapılacak bağış onları tanımakla orantılı olmalıdır.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam şaşırmıştı \"O halde neyi sormak istiyorsanız sorun\" dedi \"Eğer sorunun cevabını bilirsem cevap veririm, bilmezsem, sizden öğrenmiş olurum; ben sadece Allah Teala\'nın lütuf ve ihsanını istemekteyim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret \"En değerli iş nedir?\" diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>-Allah Teala\'ya iman etmektir.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Yok olmaktan kurtulmanın yolu nedir?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Allah Teala\'dan ümit kesmemektir.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Erkeklerin en iyi süsü nedir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Sabır ve tahammülle birlikte olan ilim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu bilginin şerefinden nasibi olmazsa bunun yerini ne alabilir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Mertlikle birlikte olan servet.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu süsten de mahrum olursa, hangi halde bulunması daha iyidir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Sabır ve tahammülle birlikte olan fakirlik.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu saadetten mahrum olursa ne yapılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu durumda gökyüzünden bir şimşeğin çakıp da o kimseyi yakıp kavurması yeğdir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) gülümsediler, içinde bin dinar altın olan torbayı ve taşı iki yüz dirhem değerinde olan yüzüklerini bu bedeviye verip. \"Bin dinar ile borcunu öde ve iki yüz dirhem ile de geçimini düzene sok.\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bedevi sevinçle Hazret’in yanından ayrıldığında şu sözleri mırıldanmaktaydı: \"Allah Teala kendi risaletini kimlere vereceğini daha iyi bilmektedir.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn15\"><strong>[15]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Medineli Ansar\'dan bir Müslüman İmamın huzuruna gelerek muhtaç olduğunu ve yardım istediğini söyledi. İmam \"Kardeşim!\" buyurdular \"Muhtaç olduğunu beyan ederek yüzsuyu dökme. İstediğin şeyi yaz ve bana ver. İnşaallah ben senin isteğini yerine getirir ve seni hoşnut kılarım.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ansar\'dan olan adam bir kağıda şunları yazdı: \"Ey Eba Abdullah! Benim birine beş yüz dinarlık bir borcum var, o da sürekli bu parayı ödememi istiyor. Sizden ricam o adamdan bana biraz zaman tanımasını istemenizdir. Mâli durumum düzelir düzelmez borcumu ödeyeceğim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam mektubu okuduktan sonra derhal odaya girdi, içinde bin dinar bulunan bir keseyi adama verip \"Beş yüzüyle borcunu öde, beş yüzüyle de geçimini sağlarsın\" buyurdu ve şöyle ekledi: \"Kardeşim, hâcetini şu üç kişiden başkasına söyleme: 1- Dindar insana 2- mert insana 3- asil bir aileye mensup insana. Zira dindar insan dini ve imanı için sana yardım eder. Mert insan ise mertliğinden utanır ve sana yardımda bulunur. Aile asaleti olan kimse de senin gururunu incitmemek için olsun, sana yardım eder.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn16\"><strong>[16]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan-ı Mücteba (a.s)\'nın şehadetinden sonraydı, İmam Hüseyin (a.s) Nebevî camiinde oturmuşlardı. \"Zübeyroğlu Abdullah\" ile \"Ebusüfyanoğlu Utbe\" de oradaydı. Bir bedevi deveyle gelip devesini bir köşeye bağladıktan sonra Utbe\'ye doğru ilerledi ve ona selam verdi: \"Ben amca oğlumu öldürdüm, şimdi onun diyetini ödemem gerekiyor, bana yardım eder misin?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Utbe yüz dinar verebileceğini söyleyince adam: \"Benim bu diyeti ödemem için on bin dirheme ihtiyacım var.\" dedi, \"Yüz dirhemin bana bir faydası olmaz ki!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Daha sonra Zübeyr\'in oğluna doğru ilerleyip durumunu ona anlattı. Abdullah hizmetçisine dönüp ona iki yüz dirhem vermesini söyledi. Adam Utbe\'ye verdiği cevabı tekrarlayıp bu defa Eba Abdullah\'a (a.s) doğru ilerledi, selam verip isteğini bildirdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) \"Biz öyle bir ailedeniz ki bağışımız muhatabımızın bilgisine göredir.\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam: \"Benden ne isterseniz sorabilirsiniz.\" deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) ona birkaç soru sordu. Adam soruların cevabını verince İmam (a.s) on bin dirhem diyet için, on bin dirhem de geçim için bu adama ödenmesini emir buyurdular. Adam hiç ummadığı bu bağış karşısında vecde gelerek gayri ihtiyari şu şiiri söyledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Vecde geldim, ama burnuma has bir koku geldiği için veya makam elde edebilmek gayesiyle değil! Birine bağlanıp aşık olduğum için de değil benim bu sözlerim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah Resulü\'nün (s.a.a) çocukları için vecde geldim ve onlar şiir ve sözün güzellik ve lezzetini bana tattırdılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, onlar değerli ve tertemiz kimselerdir, göklerdeki yıldızlar onlar için parlamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sizler, ey peygamber ailesi, iyi ve güzel işlerde herkesi geçtiniz. Allah Teala sizlerle hidayet yolunu açmış ve fesad yolunu kapatmıştır.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn17\"><strong>[17]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye (Allah\'ın ve meleklerin laneti ona, ailesine ve yandaşlarına olsun) \"Adıyyoğlu Hıcr\" ve diğer bazı Ehl-i Beyt taraftarlarını şehit ettiği yıl İmam Hüseyin (a.s) ile görüştü ve Hazrete \"Babanın dostları ve şiaları olan Hıcr ve yarenlerini nasıl öldürdüğümü biliyor musun?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) \"Hayır\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye: Şeytanca sırıtarak&nbsp; \"Onları öldürdük, kefenledik ve cenaze namazlarını kıldık.\" deyince İmam gülümseyerek şöyle buyurdular:\"O grubun kıyamette senin düşmanların olmasını ümit ediyorum. Allah\'a andolsun ki eğer biz senin dostlarınla karşı karşıya gelseydik, onlara asla böyle davranmazdık. Fakat duyduğuma göre sen müminlerin emiri Ali\'nin (a.s) uygulamalarını eleştirmiş ve Haşimoğulları aleyhinde konuşmuşsun. Vallahi hata etmiş, karanlıklara atmışsın okunu. Hedefi kaybetmiş, kindarlığı pek çabuk öğrenmişsin. Öyle birine itaat etmektesin ki (Amr bin As) geçmişe dayalı köklü bir imanı olmadığı gibi nifak ve ikiyüzlülüğü de yeni değil. \"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sözlere verecek cevap bulamayan Muaviye İmam Hüseyin\'in (a.s) bu yiğit, dürüst ve korkusuz tavrı karşısında mahcubiyetle başını önüne eğip sustu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn18\"><strong>[18]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün Hz. Resul-ü Ekrem (s.a.a) minberde hutbe okurken, henüz çocuk olan İmam Hasan (a.s) ve İmam Hüseyin (a.s) koşarak mescide girdiler. Gül renkli gömlekleriyle yürürlerken ayakları hasıra takıldı ve düşecek gibi oldular, Peygamber-i Ekrem (s.a.a) bu sırada onları gördü, çabucak minberden inerek biricik torunlarını kucaklayıp minbere çıkardılar ve onları mübarek dizlerinin üzerine oturtup, cemaate şöyle buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Allah Teala ne de güzel buyurmuştur: evlatlarınız ve mallarınız sizin denenme vesilenizdir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iki çocuğun düşeceklerini görünce yüreğim dayanmadı. Konuşmamı yarıda kestim ve onları yanıma aldım.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Biliniz ki şu Hasan (a.s) la Hüseyin (a.s) benim iki aziz evlatlarımdır. Onları seven beni sevmiştir ve onlara düşmanlıkta bulunan bana düşmanlık etmiştir\".<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn19\"><strong>[19]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslâm\'da da bayram günleri vardır. Bu günlerde halk bayram namazı kılar, Allah\'a şükreder ve birbirini ziyarete giderler. Temiz elbiseler giyinir, güzel yemekler yapar, yoksulları doyurur ve o günü güzel bir şekilde geçirirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bayramlardan biri yavaş yavaş yaklaşmaktaydı. Anne ve babalar çocuklarını sevindirmek için yeni elbiseler diktirmeyi planlıyorlardı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O günlerde Medine zorlu günler yaşamaktaydı. Hz. Peygamber-i Ekrem (s.a.a) ve Müminlerin emiri Hz. Ali (a.s) kendi mallarını fakirlere ve yetimlere harcamayı daha uygun görmüşlerdi. Bu yüzden de Hasan (a.s) ve Hüseyin\'e (a.s) elbise alacak paraları yoktu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayrama birkaç gün kala çocuklardan biri: \"Bayrama yeni elbisemiz var mı?\" diye sordu . Aldığı cevap şuydu: \"İnşaallah!..\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün sonra yine \"Bizim bayramlık elbisemiz ne olacak?\" diye sorunca, anneleri Hz. Zehra (a.s) \"Yeni elbiseyi terziler diker değil mi?\" diye cevapladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayrama iki gün kala çocuklar annelerine gelip \"Terzi nerede?\" diye sordular, Hazret; terzinin çalışmakta olduğunu, elbiseler hazır olduğunda sahiplerine verileceğini söyleyerek çocukları yatıştırdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayram akşamı gelip çattı, çocuklardan biri:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Eğer elbise hazırsa terzinin bu akşam onu getirmesi gerekir.\" dedi sevinçle.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mazlum ve masum anne \"Bu gece\", dedi, bayram akşamı, bayram günü yarındır. Bayram elbiseleri de ancak hazır olduğu zaman getirilir...\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gece birden kapı vuruldu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Kim o?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Terzi\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kapı açıldığında, yaşlıca bir adam tebessümle elindeki paketi uzatarak: \"Çocukların elbiseleri.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bohçayı verdi ve gitti. Evdekilerden hiçbiri bu terziyi tanımıyordu. Elbiseleri Peygamberin (s.a.a) veya Ehl-i Beyt dostlarından birinin terziye vermiş olması mümkündü. Bohçayı açtılar. İki gömlek, iki iç çamaşırı, iki pabuç ve iki sarık vardı. Elbiselerin bir takımı sade, güzel ve kızıl gül rengindeydi, diğeri ise yeşilin ciddi ve ağır bir tonuydu. Elbiselerin dış görünüşü sade ve güzeldi. Diğer elbiselerden görünüş itibariyle hiçbir farkı yoktu, fakat elbiselerin kumaşı çarşı ve pazarda satılanlardan farklıydı. Daha küçük yaşta olan İmam Hüseyin (a.s) elini uzatıp kızıl gül rengindeki elbiseyi aldı ve şöyle buyurdu: \"Ben işte bunu istiyordum. Rengi ne kadar da hoş!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) :\" Ben de şu yeşilini istiyordum. \"Rengi ne kadar da hoş!\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O günün sabahı Hz. Peygamber-i Ekrem (s.a.a) aziz torunlarını görmeye gitti. Hasaneyn (a.s) yeni elbiselerini giymişlerdi. Peygamber-i Ekrem (s.a.a) her ikisini kucaklayıp öptü. Daha sonra biricik kızından şöyle sordu: \"Terziyi gördünüz mü?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Zehra (a.s) : \"Evet baba! Birisi geldi ve terzi olduğunu söyledi fakat onu tanıyamadık.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Peygamber-i Ekrem (s.a.a) \"Allah Teala\'nın insan şeklinde melekleri ve melek huylu insanları vardır\". buyurdular, \"Kullarını giydirmek istediğinde işte bu iyi huylu ve cennet ehli iyi insanları vesile kılar\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn20\"><strong>[20]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müminlerin Emiri Hz. Ali\'nin (a.s) oğullarından biri de Muhammed Hanefiyye\'ydi. Hz. Resulü Ekrem\'in (s.a.a) vefatından sonra dünyaya geldiği için onu görememişti. Annesi \"Havle\" Hanefiyye kabilesindendi. Muhammed Hanefiyye henüz yetişkinlik çağında olduğu günlerde kardeşi İmam Hüseyin\'le (a.s) bir tartışmaya girip küskün bir şekilde ondan ayrıldı. Fakat çok geçmeden hatasını anlayıp kardeşi Hüseyin\'e (a.s) yaptığı haksızlıktan dolayı pişman oldu. Küskünlüğü başlatan kendisi olmuştu. Daha önce İmam Hasan\'la (a.s) İmam Hüseyin (a.s) arasında vuku bulan bir barış olayına şahit olduğundan oturup İmam Hüseyin\'e (a.s) bir mektup yazdı. Mektup şöyleydi: \"Allah\'ın adıyla, Sevgili kardeşim! İkimizin de babası Ebu Taliboğlu Ali (a.s) ve senin annense peygamberin kızıdır. Bütün dünyayı altın edip benim anneme verseler senin annene denk olamaz. Bu nedenledir ki mektubumu alınca bana gel ve mertlikte iyilikte ve affedicilikte benden daha üstün ve benden daha ileri olduğunu göster.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) bu mektubu okur okumaz kardeşi Muhammed\'in yanına gidip onun gönlünü aldı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn21\"><strong>[21]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Osman\'ın amcaoğlu olan Mervan oldukça kötü isim yapmış biriydi. Bu nedenle Hz. Resulü Ekrem (s.a.a) onu Medine\'den Taif\'e sürmüş ve minbere çıktığının görülmesi halinde derhal öldürülmesini emretmişti. Osman, halife olunca amcaoğlu olan Mervan\'ı Medine\'ye geri getirtip onu ailesinin büyüğü ilân etmiş, daha sonraları Muaviye de Hicaz topraklarının yönetimini ona bırakmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye İmam Hasan\'ı (a.s) zehirleterek şehid ettikten sonra Mervan\'ı Hz. Zeyneb\'in (a.s) evine göndermiş ve Hz. Zeyneb\'in kızı Ümmü Gülsüm\'ü oğlu Yezid\'e istetmişti. Mervan Hz. Zeyneb\'in (a.s) kocası Abdullah\'a giderek Muaviye\'nin bu isteğini bildirdi ve Yezid için Ümmü Gülsüm\'e elçiliğe geldiğini söyledi. Abdullah \"Ümmü Gülsüm Zeyneb-i Kübra\'nın (a.s) kızıdır!\" dedi, \"İmam Hüseyin (a.s) de onun dayısıdır. Sen de bilirsin ki şimdi ailemizin (Haşimoğullarının) büyüğü İmam Hüseyindir (a.s), bu konuda kendisine danışılması gereken kimse odur. Biz ona tabiyiz ve o ne derse onu yaparız. Ben bu hususta onu çiğneyip geçemem.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mervan bu cevap üzerine Muaviye\'ye bir mektup yazarak Abdullah\'ın sözlerini ona aktarıp yakında İmam Hüseyin\'in (a.s) yanına gideceğini ve Ümmü Gülsüm\'ü ondan isteyeceğini bildirdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şimdi Mervan herkesin yanında İmam Hüseyin\'e (a.s) bu konuyu açarak Muaviye\'nin servet ve iktidarını övüp İmamın bu evliliği kabul etmek zorunda kalmasını sağlayabileceği bir fırsat kollamadaydı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir grup sahabenin camide İmam Hüseyin\'in (a.s) etrafında toplanıp onunla sohbet ettiği bir gün Mervan da camiye geldi. Üzerinde oldukça pahalı bir giysi vardı, bir hayli memnun ve neşeli görünüyordu. İmamın yanına oturup kısa bir hasbıhalden sonra \"Muaviye, Zeyneb\'in kızını Yezid\'e istemem için elçi olarak gönderdi beni\" dedi,, \"Babası ne kadar mihriye isterse vermeye hazırız. Hatta Emevilerle Haşimoğulları arasında barış sağlayabilmek ve her iki boy için de prestij ve iftihar vesilesi yaratabilmek için kızın babası Abdullah\'ın bütün borçlarını da ödemem emredildi. Bence çok iyi bir teklif bu... Yezid istediği her şeyi elde edebilecek güç ve iktidara sahip eşi ve benzeri bulunmaz bir genç; ama yine de sizin kızınız için istediğiniz kadar mihriye vermeye hazırız. Ne dersiniz?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) başını semaya kaldırıp \"Bizi kendisi için ayıran ve kullarına imam ve rehber eden Rabbime hamdolsun\" buyurdu, \"Ey Mervan, söyleyeceklerini söyledin, şimdi iyi dinle: Her şeyden önce şunu bil ki biz, ceddimiz Hz. Resulullah\'ın (s.a.a) sünneti üzere gider ve 500 dirhemden fazla mihriye almayız!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kızın babasının borçlarına gelince: Bizim erkeklerimizin borcunu ne zamandan beri kadınlarımız öder oldu?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki boy arasında barıştan söz ettin: Ehl-i Beyt\'in dostluk ve düşmanlığı, savaş ve barışı Allah içindir. Bu iki kabile arasında kan bağı ve akrabalık barış sağlayamadıktan sonra karı-koca akrabalığı mı sağlayacak?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in&nbsp; mehriye vermesine gelince, babası ve ecdadı Yezid\'den daha üstün olanlar mehriye vermişlerdir ve vermektedirler, mehriyesiz evlilik yapılmaz zaten!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in eşi ve benzeri olmadığına gelince, bundan önce onun gibileri vardı ve bundan sonra da olacaktır, babasının saltanatı ise ona bir üstünlük ve şeref sağlamayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu evliliğin her iki taraf için iftihar vesilesi olacağı konusuna gelince, bu Yezid için elbette ki bir iftihardır, ama bizim için asla...\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Daha sonra İmam Hüseyin (a.s) şöyle buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Burada hazır bulunanlara sesleniyorum! Zeyneb\'in (a.s) kızını, amcaoğlu \"Muhammed oğlu Kasım\"a beş yüz dirhem mihriyeyle nikahladığıma şahit olun. Geliri her yıl sekiz bin dinar altın olan Medine dışındaki kendi tarlamı da ona hediye ediyorum!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunu duyan Mervan\'ın yüzünü ter bastı ve: \"Siz bilirsiniz\" diye kekeledi, \"Haşimoğulları ile Ümmeyyeoğulları arasındaki bu ilişkiyi anlayamıyorum!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) \"Bizim onlarla ilişkimiz doğru ve adildir, artık kendin bilirsin.\" buyurdular.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn22\"><strong>[22]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) ve İmam Hüseyin (a.s) yaya olarak Hacc\'a gitmekteydiler. Mekke ve Medine arasındaki en kısa yol seksen fersah idi. O yıl, bu iki İmam\'ın hareketinden birkaç gün sonra, Hacc ziyareti için ayrı bir kafile de hareket etti. Bu kafile yolun yarısında İmam Hasan (a.s) ve Hüseyin\'e (a.s) rastladılar. Onlara saygılarından dolayı bineklerinden indiler, onları gören herkes devesinden inip onlara katılmakta ve yaya olarak yoluna devam etmekteydi. Bu hal bir süre böyle devam etti, yaşlı ve güçsüz kimseler için durum zorlaşıyordu, fakat hiç kimsenin gönlü Hz. Peygamber-i Ekrem\'in (s.a.a) aziz torunlarını bu halde bırakıp da bineklerine binmeye bir türlü razı olmuyordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ebu Vakkas oğlu Sad\"da bu yolcular arasındaydı, yolculardan bir grup durumu ona açtılar: \"Yürümek bizim için zorlaştı. Allah indinde büyük makamı olan Resulullah\'ın aziz torunlarını yaya görüp de bizim bineklerimize binmemiz ve Hacc ziyaretinde bulunmamız doğru değildir. Siz gidin ve yaya değil de bizim gibi bineklere binip ziyarete gitmelerini rica edin\" dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sa\'d, İmam Hasan\'ın yanına giderek \"Ey Peygamber\'in biricik evlâdı!\" dedi, \"yaya olarak gitmek bir kısım hacılar için zorlaştı. Sizleri bu durumda bırakıp gitmeye de gönülleri elvermiyor. Onun için eğer sizler de hayvanlara binip de onlara katılırsanız çok iyi olur!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) . \"Biz hayvanlara binmeyeceğiz. Ben ve Hüseyin (a.s) Allah\'ın evine yaya gitmeyi ahdettik, nezirde bulunduk. Buradakilerin yaya olarak gitmeleri gerekmez. Hatta daha da rahat gidebilmeleri için biz buradan itibaren sizden ayrılıyor ve ayrı bir yoldan Hacc\'a gidiyoruz. Böylece herkes istediği şekilde ziyarete gidebilir. Ancak, yaya olarak Haccetmeyi nezredenler bizimle gelebilir. Mescid-ül Haram\'da görüşmek ümidiyle.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn23\"><strong>[23]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdulaziz oğlu Musa şöyle rivayet eder: \"Bağdat şehrinin en bilgili ve meşhur tabibi \"Yuhanna\" adında bir Hıristiyan’dı. Halife Harun Reşit zamanında yaşayan bu Hıristiyan adam, halifenin özel tabibiydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün \"Yuhanna\" bana gelerek&nbsp; \"Dinin ve Peygamberin hakkı için söyler misin kabri Kerbelâ\'da olan ve bütün Müslümanların ziyaret ettiği o şahıs kimdir?\" diye sordu. Ben,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"O, bizim peygamberimizin torunu Hüseyin (a.s) dir\" dedim ve şöyle ekledim: \"Şimdi sen söyle bakayım, sen bu soruyu neden sordun bana?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tabip şöyle dedi: \"Bu konuda çok ilginç şeylere şahid oldum. Bundan bir süre önce halifenin hizmetçisi beni yanına çağırttı. Onu görmeye gittiğimde beni alıp halifenin akrabalarından olan \"İsa oğlu Musa\"nın evine götürdü. Musa \"Kufe\" valisi olup halife\'nin emriyle Bağdat\'a gelmişti. Onu baygın bir halde yatağında yatarken gördük. Yatağın yanında ise karnının tüm organlarının dökülü olduğu bir leğen durmaktaydı. Hizmetçiden \"Nasıl oldu da bu bela başına geldi?\" diye sorduğumda hizmetçi şu ilginç olayı aktardı:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Bir saat önce sıhhati yerindeydi, arkadaşlarıyla konuşup sohbet etmekteydi. Onların arasında Haşimoğullarından biri de bulunmaktaydı ve o başından geçen bir olayı anlattı: \"Ben çok kötü bir hastalığa yakalanmıştım.\" dedi, \"Hiçbir şekilde hastalığım iyileşmiyordu. Bir gün birisi bana İmam Hüseyin\'in (a.s) türbesinin toprağına yüzümü sürersem iyileşeceğimi öğütledi. Ben de denedim ve Allah\'a şükür iyileştim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Musa adama: \"O toprak hala duruyor mu?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam \"evet\" diye cevap verdi ve o toprağı getirmesi için hizmetçiyi evine gönderdi. Toprak geldiğinde, Musa saygısızlık etmek için onun üzerine oturdu. Ama çok geçmeden acı bir çığlık atarak \"Yandım! Leğen getirin\"! diye bağırdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Koşup leğen getirdik, kustu; o kadar kustu ki tüm organlarını dışarı döktü. Bu dehşetengiz olay üzerine arkadaşları evlerine döndüler, böylece eğlence meclisi mateme dönüştü.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tabib: \"Şapur benden onu muayene etmemi ve mümkünse iyileştirmemi istedi.\" dedi ve şöyle ekledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ben bir lamba istedim ve leğenin içindekileri iyice gözden geçirdim, inanılır gibi değildi, çünkü emir\'in ciğer, yürek ve diğer tüm iç organları leğende yüzüyordu. Hayretle \"Onu ölüleri dirilten İsa Mesih\'ten başkası iyileştiremez.\"dedim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şapur \"Biliyorum; ama yinede sen burada kal, bakalım bu işin sonu neye varacak.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O gece orada kaldım ve sabaha doğru emir öldü.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yuhanna Hıristiyan olduğu halde uzun süre Kerbela\'ya Hz. Seyyid-ü Şüheda\'nın mezarını ziyarete giderdi. Bir süre sonra Hıristiyanlığı terk ederek Müslüman oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn24\"><strong>[24]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kays oğlu Amr der ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Amcaoğlumla birlikte İmam Hüseyin\'i (a.s) görmeye gittik. Hazretle biraz sohbet ettikten sonra şöyle buyurdular: \"Bildiğiniz gibi biz Kufe\'ye Yezid\'le savaşmaya gidiyoruz. Sizler bana yardıma mı geldiniz?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ben: \"Benim çoluk çocuğum var\". dedim, \"Onların geçimini temin etmem gerekiyor, benden başka kimseleri yok. Hem, ben de bazılarının emanet bıraktığı şeyler var, onları sahiplerine geri vermem lazım. Sizin işinizin sonunun ne olacağını bilmiyorum ve o malların benim elimde kalmasını da istemiyorum.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Amcaoğlum da benimkine benzer sözlerle gelemeyeceğini bildirdi. İmam bizim bu sözlerimize karşılık şöyle buyurdu: \"Bana yardım etmeyecekseniz bir an önce bu çölü terkedin. Sakın, benim feryadımı duyup da seyirci kalmayasınız!... Şunu biliniz ki biz Ehl-i Beyt\'in zalimin elinde inlemekte olduğunu görüp de buna seyirci kalanın Allah Tealâ tarafından ebedî cehennem ateşine yüzüstü atılması haktır.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn25\"><strong>[25]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kervan Kerbela\'ya doğru hareket ederken Hz. İmam Hüseyin (a.s) bir ara bindiği devenin üzerinde kısa bir uykuya daldı. Çok geçmeden İmam irkilerek uyanınca yiğit oğlu Ali Ekber (a.s) hemen imama yaklaşıp \"babacığım\" dedi, \"Neyiniz var, ne oldu size birden?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"Oğul\" dedi, \"Uykuda bir an bu kervanın ölüme doğru gittiği nidası geldi kulağıma. Bu yolculuk ölüm ve şehadet yolculuğu.\" Bunun üzerine genç Ali Ekber (a.s) ile babası arasında şu kısa konuşma geçti:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Babacığım biz hak üzere değil miyiz?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Elbette oğlum biz Hak üzereyiz ve Hak\'kın emrine icabet etmekteyiz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- O halde ölüme aldırmayız! Madem ki biz Hak üzereyiz bu durumda Hak yolunda Hak için ve Hak\'kı diriltmek pahasına öldürülmekten daha güzel ne olabilir bizim için?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ali Ekber\'in son sözleri İmamın alev misali yanıp tutuşmakta olan yüreğine adeta su serpmiş ve ailesinin Allah yolunda şehid olmaktan çekinmediğini ve çoluk çocuğunun perişan olup düşman eline esir düşmesinden korkmadığını görmek imamın bu tehlikeli ve büyük belalarla dolu yolda tam bir huzur ve güvenle ilerlemesine yardımcı olmuştu. Bu nedenledir ki cennet gençlerinin efendisi \"Seyyid\'-üşşühedâ\" Hazretleri bu yiğit evlâdı için hayır duada bulunarak \"Oğul\" dedi, \"Allah senden razı olsun\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn26\"><strong>[26]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan bir rahip Şam\'ın küçük şehirlerinden birindeki bir kilisede yaşamını sürdürmekteydi. Kerbela faciasında İmam Hüseyin (a.s) evlatları ve dostlarıyla birlikte mazlumca şehid edilmiş, daha sonra vahşi düşman, şehitlerin başını kesip Yezid\'e vermek için Şam\'a doğru yola çıkmıştı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in ordusu bu kilise\'nin yanından geçerken rahibin gözü kesilmiş başlara takıldı. Bu başlardan birinin nur ve manevi azameti onu cezbetti. Bu başın sahibinin ilâhi bir kimse ve Allah Teala\'nın seçilmiş özel kullarından biri olduğunu anlamıştı, alecele kiliseden dışarı fırladı ve orduya doğru koşarak: \"Bu ordunun komutanı kim?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Askerler \"Şimr\"i gösterdiler. Rahip ona doğru ilerledi ve: \"Bu gece burada konaklayacak mısınız?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Şimr\": \"Evet\" diye cevap verince rahip yalvarırcasına: \"Bu kesik başın bu gece benimle birlikte olmasına izin verir misiniz?\" diye sordu, Şimr -Allah\'ın laneti ona olsun- :\"Hayır\" Bu baş bizim için çok değerlidir.\" dedi. \"Bu başı Yezid\'e teslim edeceğiz, çok büyük ödülü var!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rahip ısrarla dedi ki: \"Benim tüm param onikibin dirhemdir. Bu başın bir gece benim misafirim olmasına izin verirseniz bu paranın hepsini size veririm.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gözleri dünya malından başka bir şey görmeyen Şimr ve yanındakiler bu anlaşmayı kabul ettiler. Rahip parayı verip şehidler serveri İmam Hüseyinin (a.s) başını aldı ve kiliseye döndü. Kesik başı gül suyuyla tertemiz yıkadıktan sonra onu öpüp koklayarak:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Efendim! Serverim! Senin büyüklüğünde şüphe yoktur. Sen mazlumsun. Size karşı bu cinayeti nasıl işleyebildiler?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rahib o geceyi Hazret’in mukaddes başıyla dertleşerek geçirdi: O günün sabahı Resulullah\'ın evladının kesik başı o rahibin müslüman olmasına neden oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn27\"><strong>[27]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Hürroğlu Abdullah\" Kufe kabilelerinin reislerinden biri olup cesur ve savaşçı&nbsp; biriydi. Müslim bin Akil -Allah\'ın rahmeti ona olsun- şehit edildikten sonra \"İbni Ziyad\" şehre hakim oldu. Kufe\'de kalacak olursa İbn-i Ziyad\'ın ordusuyla İmam Hüseyin\'e (a.s) saldırmak durumunda kalacağını, dünya ve ahiretini yakacağını anladı. Onun için oğlunu ve kölesini de yanına alarak şehri terketti ve Kufe yakınlarında bir çölde konakladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehitlerin efendisi İmam Hüseyin\'in (a.s) kafilesi de tesadüfen oradan geçmekteydi. İmam Hüseyin (a.s) çadırı görünce \"Bu çadır kimindir? diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hüroğlu Abdullah\'ın olduğu söylenince İmam Hüseyin (a.s) \"Mesud oğlu Haccac\"a -ki Abdullah\'ın kabilesindendi- ona gidip yardım edip edemeyeceğini öğrenmesini istedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haccac Abdullah\'a gidip İmam Hüseyin\'in (a.s) ordusuna katılmasını istedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah \"Kufe ehli, Müslim\'le yaptığı biatten döndüler ve para karşılığında onu Yezid\'e sattılar.\" dedi, \"Kufe\'de İmam Hüseyin (a.s) için yardımcı olacak birini arıyorsanız yanılıyorsunuz. Ben Kufe\'nin durumunu iyi bulmadım ve Kufe\'de kalacak olursam \"Eba Abdullah-il Hüseyin\'le (a.s)\" savaşma durumunda kalacağımı anladım. Onun için buralara gelip konakladım, bu savaşa katılmak istemiyorum.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haccac olup biteni Hazrete bildirdi. İmam son kez onunla konuşmak için bizzat kendilerinin gideceğini buyurdu ve yanına birkaç çocuk alarak Abdullah\'ın çadırına gitti. Abdullah ayağa kalkarak onu karşıladı. İmam Abdullah\'a hitaben şöyle buyurdular: \"Ey Abdullah! Sen çok günahlar işlemiş birisin. Tövbe etmeden ölecek olursan Allah Teala elbet seni cezalandıracaktır. Gel tövbe et! Benim safımda yer alacak olursan ceddim Allah Resulü (s.a.a) o dünyada sana şefaatte bulunur.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah \"Savaşacak olursam mutlaka sizin safınızda savaşırım elbet\" dedi, \"Zira size yardımcı olanın kurtuluşa ereceğini, Ziyadoğluna yardımın ise helaket ve mahva yolaçacağını bilirim! Ama size yardımcı olursam öldürüleceğimden de eminim. Onun için beni mazur görün. Fakat iyi bir atım var, onu size verebilirim. Bu atla kimi kovaladımsa yakaladım ve kimden kaçtımsa kurtuldum. Yine iyi bir kılıcım var. Onu size hediye edebilirim. Bu kılıcı neye vurdumsa işledi.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret: \"Ben sana son sözümü söylemek için geldim\", buyurdular, \"at veya kılıç istemek için değil!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam bu konuşmadan sonra kendi çadırına döndü.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aşura faciası bitmiş, ve İmam Hüseyin\'in (a.s) mazlumca şehit edilmesinin üzerinden epey bir süre geçmişti. Abdullah Küfe\'ye geri döndü. Ziyad\'ın oğlu -Allah ona lanet etsin- onu çağırtarak şimdiye kadar neredeydin? diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hastaydım.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hayır, mevzu o değil. Sen Yezid\'e karşısın.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah\'ın rengi kaçmıştı:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Ben Yezid\'e karşı olsaydım casusların sana haber verirdi. Bunu isbatlayabilir misin?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bana Hüseyin\'le (a.s) görüştüğün, ona atınla kılıcını takdim ettiğin haberi geldi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah, casusların onu takip ettiğini anlamıştı. Şimdi hayatı tehlikedeydi, bir çırpıda kendisini dışarı attı ve aynı ata binerek oradan uzaklaştı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn-i Ziyad bir grup atlıyla onu takib ettirdi. Abdullah Kerbela\'ya ulaşmıştı, atından inip şehitler serverinin (a.s) kabrine yüzünü sürerek \"Ey İmam!\" dedi, \"O gün senin davetini kabul etmedim ve çok kısa zamanda bu amelimin cezasına yakalandım işte! Keşke senin safında yer alıp şehit olsaydım!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sırada onu takib eden atlıların seslerini duydu. İbn-i Ziyad\'ın cellatlarının eline düşmemek için kendini Fırat\'ın sularına attı ve boğulup gitti.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn28\"><strong>[28]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün Hz. Resul-ü Ekrem (s.a.a) Ümmü Seleme\'nin evinde dinlenmekteyken o sırada küçük bir çocuk olan İmam Hüseyin (a.s) içeri girdi. Ümmü Seleme: \"Ceddin Resulullah (s.a.a) uyuyor\" dedi, \"onu rahatsız etmemek lazım\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) Ümmü Seleme\'nin sözlerine aldırmadan doğru Peygamber-i Erem\'in (s.a.a) odasına girip mübarek göğüslerinin üzerine oturdu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ümmü Seleme Hz. Peygamber-i Ekrem\'in (s.a.a) uyanıp rahatsız olmasından çekinmekteydi. Bu sırada Allah Resulü\'nün (s.a.a) ağlama sesi geldi. Hz. Peygamber-i ekremin sesini duyan Ümmü Seleme telaşla odaya girdi. Bu duruma engel olamadığı için Peygamber-i Ekrem\'den (s.a.a) özür dilemeye başlayınca Peygamber-i Ekrem (s.a.a): \"Benim ağlamam Hüseyin\'in (a.s) gelmesinden dolayı değildir\". buyurdu\" Beni ağlatan şey, kardeşim Eebrail-i Emin\'in getirdiği haberdir. O, Hüseyn\'imin (a.s) Kerbela\'sını bana gösterdi ve Hüseyin\'in (a.s) kabrinin toprağını hediye olarak bana getirdi.\" buyurdular ve mübarek ellerindeki bir avuç toprağı Ümmü Seleme\'ye vererek \"Bunu sakla, ne zaman kana boyanacak olursa bil ki Hüseyin\'im (a.s) şehid edilmiştir\" diye eklediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu olayın üzerinden yıllar geçti. Allah Resulü (s.a.a) rıhlet ettiler. Hicretin altmışıncı yılında İman Hüseyin melun Yezid\'e biat etmemek için Medine\'yi terketme kararı aldı. Hazret, Ümmü Seleme\'yle vedalaşmaya gittiğinde Ümmü Seleme: \"Oğlum! Irak\'a gitmekten vazgeç\". dedi, \"Çünkü ceddin defalarca bana senin Kerbela\'da şehid edileceğini söyledi, senin kabrinin toprağından da bana bir miktar verdi.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cennet gençlerinin efendisi, \"Anacığım!\" buyurdu, Benim gelecekten haberim olmadığını mı söylemek istiyorsun? Kabrimi sana göstermemi ister misin?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ümmü Seleme (r.a) \"Evet\", deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam eliyle bir işarette bulundu, ilahi irade sayesinde Ümmü Seleme\'nin -sa- gözünden hicaplar çekildi, Hazret katledildiği yeri Ümmü Seleme\'ye -ra- gösterdi. Daha sonra ellerini uzatıp oradan bir miktar toprak aldı, Ümmü Seleme\'ye -ra- verip şöyle buyurdu. \"Onu ceddimin sana verdiği toprağın yanına koy. Bu toprak ne zaman kana bulanacak olursa bil ki ben zalim müşrikler tarafından şehid edildim\".<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn29\"><strong>[29]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Basra\" şehrinde hıristiyan bir tacir vardı. Bir gün o tacirle ticaret ilişkisi olan ve \"Bağdat\"ta bulunan bir tüccar ona bir mektup göndererek \"Senin için Basra küçük bir ticari ortamdır. Bağdat\'a gelirsen çok daha iyi iş yaparsın\" diye yazdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tacir, arkadaşının nasihatine uydu, elindeki malları satıp birkaç tane deve aldı. Eşyasını bu develere yükleyip Bağdat\'a doğru yola koyuldu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yolun yarısında eşkıyalar kervana saldırdılar, hıristiyan tüccarın herşeyini aldıktan sonra onu çölde tek başına bırakıp gittiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan çaresiz yola koyuldu. Epeyce yürüdükten sonra bir harabeye vardı. Orada birkaç saat dinlendikten sonra yoluna devam etti. Yolda birkaç bedevi kabilesine rastladı, birkaç saat onlara misafir olduktan sonra yolu onlardan sorup oradan ayrıldı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birkaç günlük yürüyüşten sonra \"Helle\" şehri yakınlarında bir kabileye misafir oldu. Bu sırada birkaç misafir de kabileye uğradı. Hıristiyan tacir kabile efradından:\"Bunları tanıyor musunuz? Kim bunlar?\" diye sorunca,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Bunlar şehitler serveri İmam Hüseyin\'in (a.s) türbesini ziyarete giden şiilerdir.\" diye cevap verdiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu, Hıristiyan tüccar için çok değişik bir durumdu. Onlardan kendisini de beraberlerinde götürmelerini istedi. Kervandakiler, eşyalarına gözkulak olması şartıyla onun bu isteğini kabul ettiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kerbela\'ya vardıklarında \"Aşura\" gecesiydi. Şii kervanı, eşyalarını bu adamın yanına bırakarak \"Biz ziyarete gidiyoruz, yarın sabahleyin döneceğiz. Sen burada türbenin önünde bekle ve bizim eşyalara da göz kulak ol.\" dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tacir orada kaldı, kervandakiler grup halinde sinelerine vurarak İmam Hüseyin (a.s)e ağlamakta ve Hazret’in katlini kınamaktaydılar. Bu sahneyi gören hıristiyan da dayanamayıp ağlamaya başladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gece sona ermekte, tanyeri yavaş yavaş ağarmaktaydı. Hıristiyan, uykuya daldı. Rüyasında pek nurlu birinin iki gençle birlikte türbeden dışarı çıktığını gördü. Bu zat öteki iki gence dönerek: \"Kerbela\'ya gelen herkesin adını yazın\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki genç gittiler ve bir süre sonra döndüler. Ellerinde bir defter vardı, efendilerine! \"Herkesin adını yazdık.\" dediler. O nurlu zat (İmam) \"Hiç kimseyi unutmayın, kim varsa adını yazın.\" diye buyurunca</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki genç \"Buradakilerin hepsinin adını yazdık\". dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam: \"O halde neden bu hıristiyanın adını yazmadınız?\" diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gençler: \"Efendimiz! O bir hıristiyandır, sizi ziyaret kasdıyla gelmemiş\". deyince,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret: \"O bizim soframızda oturmamış mıdır? buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmamın bu cümlesi hıristiyanı pek etkilemişti, bağrına vurarak ağlamaya başladı. Sabahleyin kervandakiler ziyaretten döndüklerinde olayı onlara anlattı, onlardan kendisinin de türbeyi ziyaret etmesini sağlamalarını istedi, çok geçmeden Hz. İmam Hüseyin\'in (a.s) makberinde tövbe edip müslüman oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn30\"><strong>[30]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref1\">[1]</a>&nbsp;- Ikd\'ul Ferid, c: 3 s:143.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref2\">[2]</a>&nbsp;- İrşad-ı Müfid, s:214.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref3\">[3]</a>&nbsp;- Seyyid bin Tavus, İkbal, s:339-350 ve Mefatih\'ul Cinan.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref4\">[4]</a>&nbsp;- İbni Esir, Usd\'ül Gâbe, c:2 s:20.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref5\">[5]</a>&nbsp;- Zikri\'el Hüseyn, c:1 s:152.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref6\">[6]</a>&nbsp;- Ayaşi Tefsiri, c:2 s:257.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref7\">[7]</a>&nbsp;- İbni Şehr Aşub, Menakıb, c:2 s:222.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref8\">[8]</a>&nbsp;- İbni Kutayba, El İmame Ve\'ssiyase, c:1 s:253.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref9\">[9]</a>&nbsp;- Allame Emin, A\'yan\'uşşia\'nın farsça tercümesi: Der Astân-e Ehl-i Beyt (a.s), s:108.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref10\">[10]</a>&nbsp;- Ae, s:109.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref11\">[11]</a>&nbsp;- Ae.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref12\">[12]</a>&nbsp;- Ae, s:110.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref13\">[13]</a>&nbsp;- Nisa Suresi, 86.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref14\">[14]</a>&nbsp;- Der Astân-e Ehl-i Beyt, s:110.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref15\">[15]</a>&nbsp;- Ae, s:111.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref16\">[16]</a>&nbsp;- Ae, s:112, Tuhef\'il Uguul (İbni Şeybe-i Harrâni)den naklen.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref17\">[17]</a>&nbsp;- Ae s:113.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref18\">[18]</a>&nbsp;- Ae. s:124.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref19\">[19]</a>&nbsp;- Tabersî-İ\'lam\'ul Verâ, s:315.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref20\">[20]</a>&nbsp;- Allame Meclisi, Cila\'il Uyun s:253.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref21\">[21]</a>&nbsp;- Allame Meclisi, Ayn\'el Hayat s:565.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref22\">[22]</a>&nbsp;- Allame Meclisi, Cila\'il Uyun, s:331.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref23\">[23]</a>&nbsp;- İrşad-ı Müfid, c:2, s:132.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref24\">[24]</a>&nbsp;- Şehid Destgayb, Günahan-ı Kebîre, c:2, s:533.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref25\">[25]</a>&nbsp;- Ae s: 79.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref26\">[26]</a>&nbsp;- Şeh. Destgayb, İstiâze, s:167.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref27\">[27]</a>&nbsp;- Şeh. Destgayb, Maarif-i Ez Kur\'an, s:506.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref28\">[28]</a>&nbsp;- Şeh. Destgayb, Kıyam-ı Hüseyni, s:173.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref29\">[29]</a>&nbsp;- Şeh. Destgayb, Seyyiduşşühedâ, s:7 - 166 ve 111.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref30\">[30]</a>&nbsp;- \"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; \" ; Kıyam-ı Hüseynî s: 127.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li><a href=\"http://twitthis.com/twit?url=http%3A%2F%2Fwww.caferilik.com%2Fmakaleler%2Fehl-i-beyt-a-s%2F837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1&amp;message=%C4%B0mam+H%C3%BCseyin%26%23039%3Bin+%28a.s%29+Ahl%C3%A2k%C4%B1\" target=\"_blank\" rel=\"noreferrer noopener\">&nbsp;</a></li><li><a href=\"http://www.facebook.com/sharer.php?u=http%3A%2F%2Fwww.caferilik.com%2Fmakaleler%2Fehl-i-beyt-a-s%2F837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1&amp;t=%C4%B0mam+H%C3%BCseyin%26%23039%3Bin+%28a.s%29+Ahl%C3%A2k%C4%B1\" target=\"_blank\" rel=\"noreferrer noopener\">&nbsp;</a></li></ul>\n<!-- /wp:list -->','İmam Hüseyin\'in (a.s) Ahlâkı','','trash','open','open','','imam-huseyinin-a-s-ahlaki__trashed','','','2020-05-08 13:07:53','2020-05-08 10:07:53','',0,'http://islamex.com/?p=717',0,'post','',0),(718,1,'2020-04-29 13:05:36','2020-04-29 10:05:36','<!-- wp:paragraph -->\n<p>İmam Hüseyin\'in (a.s) elli altı yıllık bereketli ömrü dikkatle mütalaa edilirse onun bütün hayatının batılla mücadele, sapmalarla savaş, gerçek İslam\'ı yayma ve arifçe bir yaşamla geçtiği görülür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şimdi bu eşsiz insanın yaşamına kısaca bir göz atıp insan olma ve insan gibi yaşamanın ne olduğunu bu emsalsiz öğretmenden öğrenelim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) namaza, duaya ve Kur\'ân okumaya pek düşkündü. Bazen bir günde yüzlerce rekat namaz kılardı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn1\"><strong>[1]</strong></a>&nbsp;Mübarek ömürlerinin son gecesinde dahi, susuz ve çorak \"Kerbela\" çölünde namazını terketmemiş, Rabbin\'e dua ve tazarruda bulunmayı ihmal etmemiştir. O gece Rabbiyle yalnız kalıp dua etmek ve namaz kılmak için düşmandan izin istemiş, \"Rabbim de bilir ki\" buyurmuşlardır, \"Ben namaz kılmayı, Kur\'an-ı Kerim\'i tilavet etmeyi ve çokça dua ve istiğfarda bulunmayı pek severim.\"&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn2\"><strong>[2]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nitekim Kerbela faciasında üzerlerine dört bir yandan ok ve mızrak yağmuru yağar ve fedakâr ashabı birer birer şehid düşerken, İmam Hüseyin (a.s) öğle namazını kılmakta ve bu ilâhi farizâyı yerine getirmekteydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. İmam Hüseyin (a.s) defalarca Allah\'ın evini yalın ayak ziyarete gitmiş ve Hacc merasimini yerine getirmişlerdir. \"Galib-i Esedi\"nin oğulları şöyle rivayet eder: \"Arefe günü (9 Zilhicce) ikindisinde Arefe çölünde İmam Hüseyin\'le (a.s) beraberdik. Hazret çadırdan dışarı çıktılar ve çocuklarından oluşan bir grupla birlikte dağın sol tarafına doğru gittiler ve orada durdular. Mübarek ve nurlu yüzlerini Kâbe\'ye doğru çevirdiler, ellerini muhtaç ve zayıf biri gibi semaya kaldırıp şu muazzam duada bulundular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Hamd ve övgü; O\'nun irade ve mukadder kıldığı şeyi değiştirmeye kimsenin güç yetiremediği, bağış ve lütfunu kimsenin engelleyemeyeceği Yüce Allah\'a mahsustur! O bağış ve cömertlikte pek eşsizdir, keremi pek yücedir. Kimsenin gizli işi O\'na gizli değildir. Kanaatkar kullarının halini düzeltip durumunu ıslah edendir O; zayıflarla düşkünlere acıyıp merhamet edendir O... Duaları duyup işiten ve isteklerini yerine getirip müşkülleri halleden O\'dur. İyilerin mertebesini yükselten, zalimleri kahredip ezen O\'dur... O\'ndan başka ilah yoktur; eşsizdir, emsalsizdir. Duyan ve görendir O; latiftir, bilendir, her şeye kadirdir, her şeye gücü yeter O\'nun!...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Sana yöneliyor, Sen\'in Rabbim olduğuna şehadet ediyorum! Dönüşüm Sanadır şüphesiz ey Yüceler Yücesi! Ben henüz yokken ve hiçbir şey değilken nimetler vermeye başladın bana ve topraktan yaratıverdin beni. Derken, sapasağlam dünyaya gelmemi sağladın. Küçücük bebeklik çağımda koruyup kolladın beni; leziz ana sütünü rızık ettin bana. Şefkatli annelerin kollarında büyüttün beni; gizli belalar, bilinmeyen şerlerden korudun şu bendeni... Derken delilleri tamamlayıp hüccetini kamil ettin bana, kendini tanıttın, Seni bilip tanımayı ilham ettin şu nâçiz kuluna...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Hangi nimetlerini sayayım senin, hangi nimetlerini sayıp söyleyeyim? Hangi lütuflarını anıp hangi cömertliklerini dile getireyim?! Hem, kim sayabilir senin sınırsız - sayısız nimetlerini?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ey yüceler yücesi! Seni karşımda görüyormuşçasına korkmamı sağla senden; takva ve Sen\'den çekinme nimetiyle mesut kıl beni; emrine itaat etmeme bedbahtlığına uğratma beni!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya Rabbim! Kerem eden sensin! Faziletli davranıp büyüklük gösteren de sen! Sensin iyilik eden, sensin bağışını tamamlayıp cömertlikte eşsiz olan! Sensin rızık veren. Sensin kuluna bağışlayan, karşılıksız veren! Sensin müstağni kılan. Sensin kanat gerip sığındıran. Önemli işlerde yeterli olansın sen. Hidayet eden, bizleri hata ve sapmalardan koruyan sensin! Günahlarımızı örten sensin. Affedip bağışlayan da sensin! Yardımcı olan, Güç veren, Şifa veren, Sıhhat ve sağlık bahşeden, Aziz ve saygın kılan sensin...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>... O halde ey yüce Yaradan!... İsyankar olduğumu itiraf ediyorum. Beni affet, günahlarımı bağışla!&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn3\"><strong>[3]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O gün İmam Hüseyin (a.s) bu duasıyla oradaki halkı coşturdu orada bulunanlar ağlamaya başladılar ve bu muazzam duayı imamlarıyla birlikte tekrarladılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ehl-i sünnet yazarı İbn-i Kesir şöyle yazar: \"İmam Hüseyin (a.s) çokça oruç tutarlardı, çokça namaz kılar ve Hacca giderlerdi, çokça sadaka verir, çokça ibadet ederlerdi.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn4\"><strong>[4]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) kimsenin ulaşamayacağı pek ulvî bir şahsiyete sahipti. Ağabeyleri İmam Hasan-ı Mücteba&nbsp; (a.s) ile yürüyerek Kâbe\'yi ziyarete gittiklerinde Kâbe\'yi ziyarete giden İslâm\'ın büyük şahsiyetleri bineklerinden inip onlara katılırlardı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn5\"><strong>[5]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) daima halkla iç içe olmakta, kendini onların derdine ortak saymaktaydı. İmam Hüseyin (a.s) halkla muaşeret etmekte, kendini onlarla bir bütün olarak görmekteydi. İnsanların zor günlerinde onlara yardımcı olmakta, sevinçlerini ve kederlerini paylaşmaktaydı. Allah Teala\'ya olan sarsılmaz imanı onu her türlü kötülük ve pislikten korumaktaydı ve halkla muaşerette bulunma mesuliyetini omuzlarına yüklemekteydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O\'nun sarayları veya sayılı hizmetçisi yoktu; onu koruyacak özel muhafızı, askeri ve kölesi de yoktu. Kendisini birlikte yaşadığı halkın bir parçası olarak görmekteydi, gayet alçakgönüllü ve yardımseverdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün sokaktan geçerken yolda bir grup fakirin yere serdikleri bir abanın üzerinde kuru ekmek parçaları yediklerini gördü. İmam Hüseyin\'i (a.s) görünce onu sofralarına davet ettiler. Hazret kabul ederek oturup onlarla birlikte kuru ekmek yedi ve \"Allah Teala kibirlenenleri sevmez\". buyurdu. Sonra da \"Ben sizin davetinizi kabul ettim, siz de benim davetime icabet edin\". buyurarak onları evine davet etti. Eve vardıklarında İmam Hüseyin (a.s) evdekilere ne varsa getirilmesini ve misafirlerin iyi ağırlanmasını hatırlattı. Böylece hem bu yoksul insanları evinde ağırlamış hem de bir İslam büyüğü olarak gerçek bir alçakgönüllülük ve yardım severlik örneği vermişti<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn6\"><strong>[6]</strong></a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) şehid olduktan sonra mübarek sırtlarında nasır izleri görülmüştü. Bunun nedenini oğlu imam Zeyn-ül Abidin\'den (a.s) sorduklarında o Hazret şöyle cevap verdiler: \"Bu nasırlar yiyecek çuvallarını sırtında taşımaktan&nbsp; oluştu... Çünkü babam geceleri dul ve yaşlı kadınlarla yetim çocuklar, ve fakirlerin evine çuvallarla yiyecek taşımaktaydı.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn7\"><strong>[7]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin\'in (a.s) mazlumlara nasıl destek olduğunu Ureyneb\'le kocası Selamoğlu Abdullah arasında geçen şu hadise çok iyi anlatmaktadır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid babasının&nbsp; yerine veliaht olduğunda onca güç, iktidar, makam, cariye ve dansözlere sahip olduğu halde evli bir kadına göz dikmişti. Bu güzel kadın Selamoğlu Abdullah\'ın eşi Ureyneb\'di.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye bu iğrenç tekliften dolayı oğlu Yezid\'i kınayacağı yerde, Abdullah\'ı kandırıp karısını boşattırdı; eğer karısını boşayacak olursa kendi kızını ona vereceğini söylemiş, İslâm topraklarından bir kısmını da ona hediye edeceği vaadinde bulunmuştu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu durum İmam Hüseyin\'e (a.s) bildirilince, Hazret, hemen harekete geçip Ureyneb\'e evlenme teklifinde bulundu, böylece Muaviye\'nin Ureyneb\'i Yezid\'e alma planını suya düşürmüştü. İmam Hüseyin (a.s) Ureyneb\'i öylece bekletti ve kocası Abdullah Medine\'ye geldiğinde onu boşayarak yine Abdullah\'a nikahladı. Böylece İmam Hüseyin (a.s) Müslüman ve iffetli ailelerin namusuna göz diken Yezid\'in tecavüzkâr elini kesmiş oluyordu. Bu ilginç olay Muhammed (s.a.a) evlatları olan Ehl-i Beyt\'in (a.s) övünç kaynağı, Ümeyyeoğullarının ise iffetsizlik ve alçaklığını anlatan bir destan olarak tarihe geçmiş oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn8\"><strong>[8]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ziyadoğlu Üsame\" hastalanmış, yatıyordu. İmam Hüseyin (a.s) onu ziyarete gittiler. Üsame çok üzgündü. Hazret nedenini sorduğunda Üsame, altmışbin dirhem borçlu olduğunu ve borcunu ödeyemeden ölüp gideceğinden korktuğunu söyledi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"Ben borcunu ödemeyi kabul ediyorum\". buyurarak Üsame\'yi yatıştırdılar. Üsame: \"Bu paranın ödenmeden ecelimin gelip çatmasından korkuyorum.\" deyince İmam Hüseyin (a.s) \"Korkma\" buyurdu, \"Sen ölmeden önce ben bu parayı ödeyeceğim inşaallah!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam, o gün hemen emir verip, kendi malından Üsame\'nin borcunu ödediler.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn9\"><strong>[9]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mervan Ümeyyeoğullarındandı ve Medine valisiydi. Vali olduğunda Ferezdak adlı şairi Medine\'den kovmuştu. Ferezdak\'ın gidecek bir yeri olmadığından İmam Hüseyin\'e (a.s) sığındı. İmam Hüseyin (a.s) ona dört yüz dinar bağışladı. İmam Hüseyin\'in (a.s) taraftarları bunun doğru olmadığını ve Ferezdak dürüst bir insan olmadığı halde neden ona yardım ettiklerini sordular. İmam \"En iyi mal insanın onunla kendi saygısını koruduğu maldır\" buyurdular. \"Peygamber-i Ekrem (s.a.a) \"Züheyir oğlu Kab\'e para vermiş ve \"Merdas oğlu Abbas\" için de \"Onun bana karşı kötü sözler söyleyen dilini kesin.\" (yani ona para verin, böylece bize küfür etmekten vazgeçsin). buyurmuştur!\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn10\"><strong>[10]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir bir adam çölden&nbsp; Medine\'ye geldi bu uzun yolculuktan sonra gelip İmam Hüseyin\'in (a.s) evinin önünde durdu. Evin kapısını vurdu ve yüksek sesle İmam Hüseyin\'i (a.s) öven şu iki beyti söyledi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Senin evine gelip de kapını çalan kimse asla zarar görmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sen bağışlayansın, hatta dahası, sen bağış madenisin. Baban da kötülerin katili ve kafirlerin korkulu rüyasıydı\".</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sırada namazda olan İmam İhtiyar adamcağızın sesini duyunca namazını hemen eda edip kapıyı açtı. Fakir ihtiyarın perişan halini görünce \"Kanber\'e\" \"Ne kadar paramız var?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kanber \"4000 dinarımız var\" dedi, \"Bunu da emretmiş olduğunuz üzere aile efradı arasında paylaştırmamız lazım\".</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"O parayı bana getir\" buyurdu \"şimdi burada daha muhtaç olan biri var\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) bu parayı yaşlı adama bağışlayıp, şu kısa şiiri okumayı da ihmal etmedi: \"Bu parayı al ve daha fazlasını veremediğim için özrümü kabul et.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir ihtiyarın gözleri dolmuştu, ağlayarak şu şiiri söyledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Allah\'ım! bunlar tertemiz ve güzel ahlâklılardır işte! Onun için daima bunlara selam gönderilmeli!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, ey Resulullah (s.a.a) evlatları, insanların en iyilerisiniz, sizler! Kur\'ân bilgisi ve tüm hakikatler sizdedir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sizlere katılma üstünlüğünü gösteremeyenler asla üstünlük elde edemeyecektir.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn11\"><strong>[11]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Habiboğlu Abdullah\" İmam Hüseyin\'in (a.s) çocuklarından birine \"Hamd suresi\"nin okunuşunu öğretmişti. Bunu duyan Hazret ona bin dinarla bin adet yeni elbise verdi ve bu Kur\'an hocasının ağzını mücevherle doldurdu. Yakınları \"Bu küçük iş için neden bu kadar bağışta bulunuyorsunuz?\" diye sorunca \"Benim ona verdiklerim, onun yaptığı iş karşısında çok, ama çok azdır.\" buyurdu ve şu şiiri okudu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Dünya kendi malını senin emrine veriyor, sen, bu malı elinden gitmeden önce halka bağışlasana!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bil ki eğer servet, güç ve mal sana erişecek olursa, bağışlamakla eksilmeyecektir! Ve bil ki dünya malı senden yüz çevirecek olursa bencillik ve cimrilik etsen dahi sana kalmayacaktır<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn12\"><strong>[12]</strong></a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün evdeki cariyelerinden biri Hazrete bir demet gül hediye etti.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) hemen \"Seni Allah yolunda azad ettim\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Orada bulunanlardan biri \"Bir demet gülün ne değeri var ki? Siz bunun için bir köleyi mi serbest bıraktınız?\" diye itiraz etmeye kalkışınca İmam (a.s) \"Allah Teala biz Ehl-i Beyt\'i böyle eğitmiştir, çünkü Kur\'an-ı Kerim\'de şöyle geçer\" buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ne zaman size selam edilirse (hediye verilirse) onu ondan daha iyisiyle veya kendi eşdeğeriyle cevaplandırın.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn13\"><strong>[13]</strong></a>,&nbsp;<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn14\"><strong>[14]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün adamın biri İmam Hüseyin\'in (a.s) huzuruna varıp \"Ey Allah Resulü\'nün (s.a.a) oğlu, benim bin altın borcum var. Bunu ödemem mümkün olmadığından size müracaat ettim.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret şöyle buyurdular: \"Senden üç soru soracağım. Bu soruların üçüne de cevap verecek olursan senin tüm borcunu ödeyeceğim. Bunlardan ikisine cevap verecek olursan borcunun üçte ikisini ödeyeceğim. Eğer bu sorulardan birini cevaplandıracak olursan borcunun üçte birini ödeyeceğim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam: \"Ey Resulullah\'ın (s.a.a) oğlu, siz ilim ve hikmet madenine sahipsiniz ben ise bilgisiz ve cahil bir insanım.\" deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam: \"Ceddim Resulullah (s.a.a) şöyle buyurmuşlardır\" dedi, \"insanlara yapılacak bağış onları tanımakla orantılı olmalıdır.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam şaşırmıştı \"O halde neyi sormak istiyorsanız sorun\" dedi \"Eğer sorunun cevabını bilirsem cevap veririm, bilmezsem, sizden öğrenmiş olurum; ben sadece Allah Teala\'nın lütuf ve ihsanını istemekteyim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret \"En değerli iş nedir?\" diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>-Allah Teala\'ya iman etmektir.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Yok olmaktan kurtulmanın yolu nedir?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Allah Teala\'dan ümit kesmemektir.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Erkeklerin en iyi süsü nedir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Sabır ve tahammülle birlikte olan ilim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu bilginin şerefinden nasibi olmazsa bunun yerini ne alabilir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Mertlikle birlikte olan servet.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu süsten de mahrum olursa, hangi halde bulunması daha iyidir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Sabır ve tahammülle birlikte olan fakirlik.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu saadetten mahrum olursa ne yapılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bu durumda gökyüzünden bir şimşeğin çakıp da o kimseyi yakıp kavurması yeğdir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) gülümsediler, içinde bin dinar altın olan torbayı ve taşı iki yüz dirhem değerinde olan yüzüklerini bu bedeviye verip. \"Bin dinar ile borcunu öde ve iki yüz dirhem ile de geçimini düzene sok.\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bedevi sevinçle Hazret’in yanından ayrıldığında şu sözleri mırıldanmaktaydı: \"Allah Teala kendi risaletini kimlere vereceğini daha iyi bilmektedir.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn15\"><strong>[15]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Medineli Ansar\'dan bir Müslüman İmamın huzuruna gelerek muhtaç olduğunu ve yardım istediğini söyledi. İmam \"Kardeşim!\" buyurdular \"Muhtaç olduğunu beyan ederek yüzsuyu dökme. İstediğin şeyi yaz ve bana ver. İnşaallah ben senin isteğini yerine getirir ve seni hoşnut kılarım.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ansar\'dan olan adam bir kağıda şunları yazdı: \"Ey Eba Abdullah! Benim birine beş yüz dinarlık bir borcum var, o da sürekli bu parayı ödememi istiyor. Sizden ricam o adamdan bana biraz zaman tanımasını istemenizdir. Mâli durumum düzelir düzelmez borcumu ödeyeceğim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam mektubu okuduktan sonra derhal odaya girdi, içinde bin dinar bulunan bir keseyi adama verip \"Beş yüzüyle borcunu öde, beş yüzüyle de geçimini sağlarsın\" buyurdu ve şöyle ekledi: \"Kardeşim, hâcetini şu üç kişiden başkasına söyleme: 1- Dindar insana 2- mert insana 3- asil bir aileye mensup insana. Zira dindar insan dini ve imanı için sana yardım eder. Mert insan ise mertliğinden utanır ve sana yardımda bulunur. Aile asaleti olan kimse de senin gururunu incitmemek için olsun, sana yardım eder.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn16\"><strong>[16]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan-ı Mücteba (a.s)\'nın şehadetinden sonraydı, İmam Hüseyin (a.s) Nebevî camiinde oturmuşlardı. \"Zübeyroğlu Abdullah\" ile \"Ebusüfyanoğlu Utbe\" de oradaydı. Bir bedevi deveyle gelip devesini bir köşeye bağladıktan sonra Utbe\'ye doğru ilerledi ve ona selam verdi: \"Ben amca oğlumu öldürdüm, şimdi onun diyetini ödemem gerekiyor, bana yardım eder misin?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Utbe yüz dinar verebileceğini söyleyince adam: \"Benim bu diyeti ödemem için on bin dirheme ihtiyacım var.\" dedi, \"Yüz dirhemin bana bir faydası olmaz ki!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Daha sonra Zübeyr\'in oğluna doğru ilerleyip durumunu ona anlattı. Abdullah hizmetçisine dönüp ona iki yüz dirhem vermesini söyledi. Adam Utbe\'ye verdiği cevabı tekrarlayıp bu defa Eba Abdullah\'a (a.s) doğru ilerledi, selam verip isteğini bildirdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) \"Biz öyle bir ailedeniz ki bağışımız muhatabımızın bilgisine göredir.\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam: \"Benden ne isterseniz sorabilirsiniz.\" deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) ona birkaç soru sordu. Adam soruların cevabını verince İmam (a.s) on bin dirhem diyet için, on bin dirhem de geçim için bu adama ödenmesini emir buyurdular. Adam hiç ummadığı bu bağış karşısında vecde gelerek gayri ihtiyari şu şiiri söyledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Vecde geldim, ama burnuma has bir koku geldiği için veya makam elde edebilmek gayesiyle değil! Birine bağlanıp aşık olduğum için de değil benim bu sözlerim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah Resulü\'nün (s.a.a) çocukları için vecde geldim ve onlar şiir ve sözün güzellik ve lezzetini bana tattırdılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, onlar değerli ve tertemiz kimselerdir, göklerdeki yıldızlar onlar için parlamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sizler, ey peygamber ailesi, iyi ve güzel işlerde herkesi geçtiniz. Allah Teala sizlerle hidayet yolunu açmış ve fesad yolunu kapatmıştır.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn17\"><strong>[17]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye (Allah\'ın ve meleklerin laneti ona, ailesine ve yandaşlarına olsun) \"Adıyyoğlu Hıcr\" ve diğer bazı Ehl-i Beyt taraftarlarını şehit ettiği yıl İmam Hüseyin (a.s) ile görüştü ve Hazrete \"Babanın dostları ve şiaları olan Hıcr ve yarenlerini nasıl öldürdüğümü biliyor musun?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) \"Hayır\" buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye: Şeytanca sırıtarak&nbsp; \"Onları öldürdük, kefenledik ve cenaze namazlarını kıldık.\" deyince İmam gülümseyerek şöyle buyurdular:\"O grubun kıyamette senin düşmanların olmasını ümit ediyorum. Allah\'a andolsun ki eğer biz senin dostlarınla karşı karşıya gelseydik, onlara asla böyle davranmazdık. Fakat duyduğuma göre sen müminlerin emiri Ali\'nin (a.s) uygulamalarını eleştirmiş ve Haşimoğulları aleyhinde konuşmuşsun. Vallahi hata etmiş, karanlıklara atmışsın okunu. Hedefi kaybetmiş, kindarlığı pek çabuk öğrenmişsin. Öyle birine itaat etmektesin ki (Amr bin As) geçmişe dayalı köklü bir imanı olmadığı gibi nifak ve ikiyüzlülüğü de yeni değil. \"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sözlere verecek cevap bulamayan Muaviye İmam Hüseyin\'in (a.s) bu yiğit, dürüst ve korkusuz tavrı karşısında mahcubiyetle başını önüne eğip sustu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn18\"><strong>[18]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün Hz. Resul-ü Ekrem (s.a.a) minberde hutbe okurken, henüz çocuk olan İmam Hasan (a.s) ve İmam Hüseyin (a.s) koşarak mescide girdiler. Gül renkli gömlekleriyle yürürlerken ayakları hasıra takıldı ve düşecek gibi oldular, Peygamber-i Ekrem (s.a.a) bu sırada onları gördü, çabucak minberden inerek biricik torunlarını kucaklayıp minbere çıkardılar ve onları mübarek dizlerinin üzerine oturtup, cemaate şöyle buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Allah Teala ne de güzel buyurmuştur: evlatlarınız ve mallarınız sizin denenme vesilenizdir!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iki çocuğun düşeceklerini görünce yüreğim dayanmadı. Konuşmamı yarıda kestim ve onları yanıma aldım.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Biliniz ki şu Hasan (a.s) la Hüseyin (a.s) benim iki aziz evlatlarımdır. Onları seven beni sevmiştir ve onlara düşmanlıkta bulunan bana düşmanlık etmiştir\".<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn19\"><strong>[19]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslâm\'da da bayram günleri vardır. Bu günlerde halk bayram namazı kılar, Allah\'a şükreder ve birbirini ziyarete giderler. Temiz elbiseler giyinir, güzel yemekler yapar, yoksulları doyurur ve o günü güzel bir şekilde geçirirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bayramlardan biri yavaş yavaş yaklaşmaktaydı. Anne ve babalar çocuklarını sevindirmek için yeni elbiseler diktirmeyi planlıyorlardı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O günlerde Medine zorlu günler yaşamaktaydı. Hz. Peygamber-i Ekrem (s.a.a) ve Müminlerin emiri Hz. Ali (a.s) kendi mallarını fakirlere ve yetimlere harcamayı daha uygun görmüşlerdi. Bu yüzden de Hasan (a.s) ve Hüseyin\'e (a.s) elbise alacak paraları yoktu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayrama birkaç gün kala çocuklardan biri: \"Bayrama yeni elbisemiz var mı?\" diye sordu . Aldığı cevap şuydu: \"İnşaallah!..\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün sonra yine \"Bizim bayramlık elbisemiz ne olacak?\" diye sorunca, anneleri Hz. Zehra (a.s) \"Yeni elbiseyi terziler diker değil mi?\" diye cevapladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayrama iki gün kala çocuklar annelerine gelip \"Terzi nerede?\" diye sordular, Hazret; terzinin çalışmakta olduğunu, elbiseler hazır olduğunda sahiplerine verileceğini söyleyerek çocukları yatıştırdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bayram akşamı gelip çattı, çocuklardan biri:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Eğer elbise hazırsa terzinin bu akşam onu getirmesi gerekir.\" dedi sevinçle.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mazlum ve masum anne \"Bu gece\", dedi, bayram akşamı, bayram günü yarındır. Bayram elbiseleri de ancak hazır olduğu zaman getirilir...\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gece birden kapı vuruldu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Kim o?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Terzi\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kapı açıldığında, yaşlıca bir adam tebessümle elindeki paketi uzatarak: \"Çocukların elbiseleri.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bohçayı verdi ve gitti. Evdekilerden hiçbiri bu terziyi tanımıyordu. Elbiseleri Peygamberin (s.a.a) veya Ehl-i Beyt dostlarından birinin terziye vermiş olması mümkündü. Bohçayı açtılar. İki gömlek, iki iç çamaşırı, iki pabuç ve iki sarık vardı. Elbiselerin bir takımı sade, güzel ve kızıl gül rengindeydi, diğeri ise yeşilin ciddi ve ağır bir tonuydu. Elbiselerin dış görünüşü sade ve güzeldi. Diğer elbiselerden görünüş itibariyle hiçbir farkı yoktu, fakat elbiselerin kumaşı çarşı ve pazarda satılanlardan farklıydı. Daha küçük yaşta olan İmam Hüseyin (a.s) elini uzatıp kızıl gül rengindeki elbiseyi aldı ve şöyle buyurdu: \"Ben işte bunu istiyordum. Rengi ne kadar da hoş!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) :\" Ben de şu yeşilini istiyordum. \"Rengi ne kadar da hoş!\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O günün sabahı Hz. Peygamber-i Ekrem (s.a.a) aziz torunlarını görmeye gitti. Hasaneyn (a.s) yeni elbiselerini giymişlerdi. Peygamber-i Ekrem (s.a.a) her ikisini kucaklayıp öptü. Daha sonra biricik kızından şöyle sordu: \"Terziyi gördünüz mü?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Zehra (a.s) : \"Evet baba! Birisi geldi ve terzi olduğunu söyledi fakat onu tanıyamadık.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Peygamber-i Ekrem (s.a.a) \"Allah Teala\'nın insan şeklinde melekleri ve melek huylu insanları vardır\". buyurdular, \"Kullarını giydirmek istediğinde işte bu iyi huylu ve cennet ehli iyi insanları vesile kılar\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn20\"><strong>[20]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müminlerin Emiri Hz. Ali\'nin (a.s) oğullarından biri de Muhammed Hanefiyye\'ydi. Hz. Resulü Ekrem\'in (s.a.a) vefatından sonra dünyaya geldiği için onu görememişti. Annesi \"Havle\" Hanefiyye kabilesindendi. Muhammed Hanefiyye henüz yetişkinlik çağında olduğu günlerde kardeşi İmam Hüseyin\'le (a.s) bir tartışmaya girip küskün bir şekilde ondan ayrıldı. Fakat çok geçmeden hatasını anlayıp kardeşi Hüseyin\'e (a.s) yaptığı haksızlıktan dolayı pişman oldu. Küskünlüğü başlatan kendisi olmuştu. Daha önce İmam Hasan\'la (a.s) İmam Hüseyin (a.s) arasında vuku bulan bir barış olayına şahit olduğundan oturup İmam Hüseyin\'e (a.s) bir mektup yazdı. Mektup şöyleydi: \"Allah\'ın adıyla, Sevgili kardeşim! İkimizin de babası Ebu Taliboğlu Ali (a.s) ve senin annense peygamberin kızıdır. Bütün dünyayı altın edip benim anneme verseler senin annene denk olamaz. Bu nedenledir ki mektubumu alınca bana gel ve mertlikte iyilikte ve affedicilikte benden daha üstün ve benden daha ileri olduğunu göster.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) bu mektubu okur okumaz kardeşi Muhammed\'in yanına gidip onun gönlünü aldı.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn21\"><strong>[21]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Osman\'ın amcaoğlu olan Mervan oldukça kötü isim yapmış biriydi. Bu nedenle Hz. Resulü Ekrem (s.a.a) onu Medine\'den Taif\'e sürmüş ve minbere çıktığının görülmesi halinde derhal öldürülmesini emretmişti. Osman, halife olunca amcaoğlu olan Mervan\'ı Medine\'ye geri getirtip onu ailesinin büyüğü ilân etmiş, daha sonraları Muaviye de Hicaz topraklarının yönetimini ona bırakmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muaviye İmam Hasan\'ı (a.s) zehirleterek şehid ettikten sonra Mervan\'ı Hz. Zeyneb\'in (a.s) evine göndermiş ve Hz. Zeyneb\'in kızı Ümmü Gülsüm\'ü oğlu Yezid\'e istetmişti. Mervan Hz. Zeyneb\'in (a.s) kocası Abdullah\'a giderek Muaviye\'nin bu isteğini bildirdi ve Yezid için Ümmü Gülsüm\'e elçiliğe geldiğini söyledi. Abdullah \"Ümmü Gülsüm Zeyneb-i Kübra\'nın (a.s) kızıdır!\" dedi, \"İmam Hüseyin (a.s) de onun dayısıdır. Sen de bilirsin ki şimdi ailemizin (Haşimoğullarının) büyüğü İmam Hüseyindir (a.s), bu konuda kendisine danışılması gereken kimse odur. Biz ona tabiyiz ve o ne derse onu yaparız. Ben bu hususta onu çiğneyip geçemem.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mervan bu cevap üzerine Muaviye\'ye bir mektup yazarak Abdullah\'ın sözlerini ona aktarıp yakında İmam Hüseyin\'in (a.s) yanına gideceğini ve Ümmü Gülsüm\'ü ondan isteyeceğini bildirdi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şimdi Mervan herkesin yanında İmam Hüseyin\'e (a.s) bu konuyu açarak Muaviye\'nin servet ve iktidarını övüp İmamın bu evliliği kabul etmek zorunda kalmasını sağlayabileceği bir fırsat kollamadaydı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir grup sahabenin camide İmam Hüseyin\'in (a.s) etrafında toplanıp onunla sohbet ettiği bir gün Mervan da camiye geldi. Üzerinde oldukça pahalı bir giysi vardı, bir hayli memnun ve neşeli görünüyordu. İmamın yanına oturup kısa bir hasbıhalden sonra \"Muaviye, Zeyneb\'in kızını Yezid\'e istemem için elçi olarak gönderdi beni\" dedi,, \"Babası ne kadar mihriye isterse vermeye hazırız. Hatta Emevilerle Haşimoğulları arasında barış sağlayabilmek ve her iki boy için de prestij ve iftihar vesilesi yaratabilmek için kızın babası Abdullah\'ın bütün borçlarını da ödemem emredildi. Bence çok iyi bir teklif bu... Yezid istediği her şeyi elde edebilecek güç ve iktidara sahip eşi ve benzeri bulunmaz bir genç; ama yine de sizin kızınız için istediğiniz kadar mihriye vermeye hazırız. Ne dersiniz?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam (a.s) başını semaya kaldırıp \"Bizi kendisi için ayıran ve kullarına imam ve rehber eden Rabbime hamdolsun\" buyurdu, \"Ey Mervan, söyleyeceklerini söyledin, şimdi iyi dinle: Her şeyden önce şunu bil ki biz, ceddimiz Hz. Resulullah\'ın (s.a.a) sünneti üzere gider ve 500 dirhemden fazla mihriye almayız!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kızın babasının borçlarına gelince: Bizim erkeklerimizin borcunu ne zamandan beri kadınlarımız öder oldu?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki boy arasında barıştan söz ettin: Ehl-i Beyt\'in dostluk ve düşmanlığı, savaş ve barışı Allah içindir. Bu iki kabile arasında kan bağı ve akrabalık barış sağlayamadıktan sonra karı-koca akrabalığı mı sağlayacak?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in&nbsp; mehriye vermesine gelince, babası ve ecdadı Yezid\'den daha üstün olanlar mehriye vermişlerdir ve vermektedirler, mehriyesiz evlilik yapılmaz zaten!</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in eşi ve benzeri olmadığına gelince, bundan önce onun gibileri vardı ve bundan sonra da olacaktır, babasının saltanatı ise ona bir üstünlük ve şeref sağlamayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu evliliğin her iki taraf için iftihar vesilesi olacağı konusuna gelince, bu Yezid için elbette ki bir iftihardır, ama bizim için asla...\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Daha sonra İmam Hüseyin (a.s) şöyle buyurdular:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Burada hazır bulunanlara sesleniyorum! Zeyneb\'in (a.s) kızını, amcaoğlu \"Muhammed oğlu Kasım\"a beş yüz dirhem mihriyeyle nikahladığıma şahit olun. Geliri her yıl sekiz bin dinar altın olan Medine dışındaki kendi tarlamı da ona hediye ediyorum!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunu duyan Mervan\'ın yüzünü ter bastı ve: \"Siz bilirsiniz\" diye kekeledi, \"Haşimoğulları ile Ümmeyyeoğulları arasındaki bu ilişkiyi anlayamıyorum!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) \"Bizim onlarla ilişkimiz doğru ve adildir, artık kendin bilirsin.\" buyurdular.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn22\"><strong>[22]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) ve İmam Hüseyin (a.s) yaya olarak Hacc\'a gitmekteydiler. Mekke ve Medine arasındaki en kısa yol seksen fersah idi. O yıl, bu iki İmam\'ın hareketinden birkaç gün sonra, Hacc ziyareti için ayrı bir kafile de hareket etti. Bu kafile yolun yarısında İmam Hasan (a.s) ve Hüseyin\'e (a.s) rastladılar. Onlara saygılarından dolayı bineklerinden indiler, onları gören herkes devesinden inip onlara katılmakta ve yaya olarak yoluna devam etmekteydi. Bu hal bir süre böyle devam etti, yaşlı ve güçsüz kimseler için durum zorlaşıyordu, fakat hiç kimsenin gönlü Hz. Peygamber-i Ekrem\'in (s.a.a) aziz torunlarını bu halde bırakıp da bineklerine binmeye bir türlü razı olmuyordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ebu Vakkas oğlu Sad\"da bu yolcular arasındaydı, yolculardan bir grup durumu ona açtılar: \"Yürümek bizim için zorlaştı. Allah indinde büyük makamı olan Resulullah\'ın aziz torunlarını yaya görüp de bizim bineklerimize binmemiz ve Hacc ziyaretinde bulunmamız doğru değildir. Siz gidin ve yaya değil de bizim gibi bineklere binip ziyarete gitmelerini rica edin\" dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sa\'d, İmam Hasan\'ın yanına giderek \"Ey Peygamber\'in biricik evlâdı!\" dedi, \"yaya olarak gitmek bir kısım hacılar için zorlaştı. Sizleri bu durumda bırakıp gitmeye de gönülleri elvermiyor. Onun için eğer sizler de hayvanlara binip de onlara katılırsanız çok iyi olur!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hasan (a.s) . \"Biz hayvanlara binmeyeceğiz. Ben ve Hüseyin (a.s) Allah\'ın evine yaya gitmeyi ahdettik, nezirde bulunduk. Buradakilerin yaya olarak gitmeleri gerekmez. Hatta daha da rahat gidebilmeleri için biz buradan itibaren sizden ayrılıyor ve ayrı bir yoldan Hacc\'a gidiyoruz. Böylece herkes istediği şekilde ziyarete gidebilir. Ancak, yaya olarak Haccetmeyi nezredenler bizimle gelebilir. Mescid-ül Haram\'da görüşmek ümidiyle.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn23\"><strong>[23]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdulaziz oğlu Musa şöyle rivayet eder: \"Bağdat şehrinin en bilgili ve meşhur tabibi \"Yuhanna\" adında bir Hıristiyan’dı. Halife Harun Reşit zamanında yaşayan bu Hıristiyan adam, halifenin özel tabibiydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün \"Yuhanna\" bana gelerek&nbsp; \"Dinin ve Peygamberin hakkı için söyler misin kabri Kerbelâ\'da olan ve bütün Müslümanların ziyaret ettiği o şahıs kimdir?\" diye sordu. Ben,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"O, bizim peygamberimizin torunu Hüseyin (a.s) dir\" dedim ve şöyle ekledim: \"Şimdi sen söyle bakayım, sen bu soruyu neden sordun bana?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tabip şöyle dedi: \"Bu konuda çok ilginç şeylere şahid oldum. Bundan bir süre önce halifenin hizmetçisi beni yanına çağırttı. Onu görmeye gittiğimde beni alıp halifenin akrabalarından olan \"İsa oğlu Musa\"nın evine götürdü. Musa \"Kufe\" valisi olup halife\'nin emriyle Bağdat\'a gelmişti. Onu baygın bir halde yatağında yatarken gördük. Yatağın yanında ise karnının tüm organlarının dökülü olduğu bir leğen durmaktaydı. Hizmetçiden \"Nasıl oldu da bu bela başına geldi?\" diye sorduğumda hizmetçi şu ilginç olayı aktardı:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Bir saat önce sıhhati yerindeydi, arkadaşlarıyla konuşup sohbet etmekteydi. Onların arasında Haşimoğullarından biri de bulunmaktaydı ve o başından geçen bir olayı anlattı: \"Ben çok kötü bir hastalığa yakalanmıştım.\" dedi, \"Hiçbir şekilde hastalığım iyileşmiyordu. Bir gün birisi bana İmam Hüseyin\'in (a.s) türbesinin toprağına yüzümü sürersem iyileşeceğimi öğütledi. Ben de denedim ve Allah\'a şükür iyileştim.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Musa adama: \"O toprak hala duruyor mu?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adam \"evet\" diye cevap verdi ve o toprağı getirmesi için hizmetçiyi evine gönderdi. Toprak geldiğinde, Musa saygısızlık etmek için onun üzerine oturdu. Ama çok geçmeden acı bir çığlık atarak \"Yandım! Leğen getirin\"! diye bağırdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Koşup leğen getirdik, kustu; o kadar kustu ki tüm organlarını dışarı döktü. Bu dehşetengiz olay üzerine arkadaşları evlerine döndüler, böylece eğlence meclisi mateme dönüştü.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tabib: \"Şapur benden onu muayene etmemi ve mümkünse iyileştirmemi istedi.\" dedi ve şöyle ekledi:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Ben bir lamba istedim ve leğenin içindekileri iyice gözden geçirdim, inanılır gibi değildi, çünkü emir\'in ciğer, yürek ve diğer tüm iç organları leğende yüzüyordu. Hayretle \"Onu ölüleri dirilten İsa Mesih\'ten başkası iyileştiremez.\"dedim.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şapur \"Biliyorum; ama yinede sen burada kal, bakalım bu işin sonu neye varacak.\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O gece orada kaldım ve sabaha doğru emir öldü.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yuhanna Hıristiyan olduğu halde uzun süre Kerbela\'ya Hz. Seyyid-ü Şüheda\'nın mezarını ziyarete giderdi. Bir süre sonra Hıristiyanlığı terk ederek Müslüman oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn24\"><strong>[24]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kays oğlu Amr der ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Amcaoğlumla birlikte İmam Hüseyin\'i (a.s) görmeye gittik. Hazretle biraz sohbet ettikten sonra şöyle buyurdular: \"Bildiğiniz gibi biz Kufe\'ye Yezid\'le savaşmaya gidiyoruz. Sizler bana yardıma mı geldiniz?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ben: \"Benim çoluk çocuğum var\". dedim, \"Onların geçimini temin etmem gerekiyor, benden başka kimseleri yok. Hem, ben de bazılarının emanet bıraktığı şeyler var, onları sahiplerine geri vermem lazım. Sizin işinizin sonunun ne olacağını bilmiyorum ve o malların benim elimde kalmasını da istemiyorum.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Amcaoğlum da benimkine benzer sözlerle gelemeyeceğini bildirdi. İmam bizim bu sözlerimize karşılık şöyle buyurdu: \"Bana yardım etmeyecekseniz bir an önce bu çölü terkedin. Sakın, benim feryadımı duyup da seyirci kalmayasınız!... Şunu biliniz ki biz Ehl-i Beyt\'in zalimin elinde inlemekte olduğunu görüp de buna seyirci kalanın Allah Tealâ tarafından ebedî cehennem ateşine yüzüstü atılması haktır.\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn25\"><strong>[25]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kervan Kerbela\'ya doğru hareket ederken Hz. İmam Hüseyin (a.s) bir ara bindiği devenin üzerinde kısa bir uykuya daldı. Çok geçmeden İmam irkilerek uyanınca yiğit oğlu Ali Ekber (a.s) hemen imama yaklaşıp \"babacığım\" dedi, \"Neyiniz var, ne oldu size birden?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam \"Oğul\" dedi, \"Uykuda bir an bu kervanın ölüme doğru gittiği nidası geldi kulağıma. Bu yolculuk ölüm ve şehadet yolculuğu.\" Bunun üzerine genç Ali Ekber (a.s) ile babası arasında şu kısa konuşma geçti:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Babacığım biz hak üzere değil miyiz?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Elbette oğlum biz Hak üzereyiz ve Hak\'kın emrine icabet etmekteyiz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- O halde ölüme aldırmayız! Madem ki biz Hak üzereyiz bu durumda Hak yolunda Hak için ve Hak\'kı diriltmek pahasına öldürülmekten daha güzel ne olabilir bizim için?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ali Ekber\'in son sözleri İmamın alev misali yanıp tutuşmakta olan yüreğine adeta su serpmiş ve ailesinin Allah yolunda şehid olmaktan çekinmediğini ve çoluk çocuğunun perişan olup düşman eline esir düşmesinden korkmadığını görmek imamın bu tehlikeli ve büyük belalarla dolu yolda tam bir huzur ve güvenle ilerlemesine yardımcı olmuştu. Bu nedenledir ki cennet gençlerinin efendisi \"Seyyid\'-üşşühedâ\" Hazretleri bu yiğit evlâdı için hayır duada bulunarak \"Oğul\" dedi, \"Allah senden razı olsun\"<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn26\"><strong>[26]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan bir rahip Şam\'ın küçük şehirlerinden birindeki bir kilisede yaşamını sürdürmekteydi. Kerbela faciasında İmam Hüseyin (a.s) evlatları ve dostlarıyla birlikte mazlumca şehid edilmiş, daha sonra vahşi düşman, şehitlerin başını kesip Yezid\'e vermek için Şam\'a doğru yola çıkmıştı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yezid\'in ordusu bu kilise\'nin yanından geçerken rahibin gözü kesilmiş başlara takıldı. Bu başlardan birinin nur ve manevi azameti onu cezbetti. Bu başın sahibinin ilâhi bir kimse ve Allah Teala\'nın seçilmiş özel kullarından biri olduğunu anlamıştı, alecele kiliseden dışarı fırladı ve orduya doğru koşarak: \"Bu ordunun komutanı kim?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Askerler \"Şimr\"i gösterdiler. Rahip ona doğru ilerledi ve: \"Bu gece burada konaklayacak mısınız?\" diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Şimr\": \"Evet\" diye cevap verince rahip yalvarırcasına: \"Bu kesik başın bu gece benimle birlikte olmasına izin verir misiniz?\" diye sordu, Şimr -Allah\'ın laneti ona olsun- :\"Hayır\" Bu baş bizim için çok değerlidir.\" dedi. \"Bu başı Yezid\'e teslim edeceğiz, çok büyük ödülü var!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rahip ısrarla dedi ki: \"Benim tüm param onikibin dirhemdir. Bu başın bir gece benim misafirim olmasına izin verirseniz bu paranın hepsini size veririm.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gözleri dünya malından başka bir şey görmeyen Şimr ve yanındakiler bu anlaşmayı kabul ettiler. Rahip parayı verip şehidler serveri İmam Hüseyinin (a.s) başını aldı ve kiliseye döndü. Kesik başı gül suyuyla tertemiz yıkadıktan sonra onu öpüp koklayarak:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Efendim! Serverim! Senin büyüklüğünde şüphe yoktur. Sen mazlumsun. Size karşı bu cinayeti nasıl işleyebildiler?\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rahib o geceyi Hazret’in mukaddes başıyla dertleşerek geçirdi: O günün sabahı Resulullah\'ın evladının kesik başı o rahibin müslüman olmasına neden oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn27\"><strong>[27]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Hürroğlu Abdullah\" Kufe kabilelerinin reislerinden biri olup cesur ve savaşçı&nbsp; biriydi. Müslim bin Akil -Allah\'ın rahmeti ona olsun- şehit edildikten sonra \"İbni Ziyad\" şehre hakim oldu. Kufe\'de kalacak olursa İbn-i Ziyad\'ın ordusuyla İmam Hüseyin\'e (a.s) saldırmak durumunda kalacağını, dünya ve ahiretini yakacağını anladı. Onun için oğlunu ve kölesini de yanına alarak şehri terketti ve Kufe yakınlarında bir çölde konakladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehitlerin efendisi İmam Hüseyin\'in (a.s) kafilesi de tesadüfen oradan geçmekteydi. İmam Hüseyin (a.s) çadırı görünce \"Bu çadır kimindir? diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hüroğlu Abdullah\'ın olduğu söylenince İmam Hüseyin (a.s) \"Mesud oğlu Haccac\"a -ki Abdullah\'ın kabilesindendi- ona gidip yardım edip edemeyeceğini öğrenmesini istedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haccac Abdullah\'a gidip İmam Hüseyin\'in (a.s) ordusuna katılmasını istedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah \"Kufe ehli, Müslim\'le yaptığı biatten döndüler ve para karşılığında onu Yezid\'e sattılar.\" dedi, \"Kufe\'de İmam Hüseyin (a.s) için yardımcı olacak birini arıyorsanız yanılıyorsunuz. Ben Kufe\'nin durumunu iyi bulmadım ve Kufe\'de kalacak olursam \"Eba Abdullah-il Hüseyin\'le (a.s)\" savaşma durumunda kalacağımı anladım. Onun için buralara gelip konakladım, bu savaşa katılmak istemiyorum.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haccac olup biteni Hazrete bildirdi. İmam son kez onunla konuşmak için bizzat kendilerinin gideceğini buyurdu ve yanına birkaç çocuk alarak Abdullah\'ın çadırına gitti. Abdullah ayağa kalkarak onu karşıladı. İmam Abdullah\'a hitaben şöyle buyurdular: \"Ey Abdullah! Sen çok günahlar işlemiş birisin. Tövbe etmeden ölecek olursan Allah Teala elbet seni cezalandıracaktır. Gel tövbe et! Benim safımda yer alacak olursan ceddim Allah Resulü (s.a.a) o dünyada sana şefaatte bulunur.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah \"Savaşacak olursam mutlaka sizin safınızda savaşırım elbet\" dedi, \"Zira size yardımcı olanın kurtuluşa ereceğini, Ziyadoğluna yardımın ise helaket ve mahva yolaçacağını bilirim! Ama size yardımcı olursam öldürüleceğimden de eminim. Onun için beni mazur görün. Fakat iyi bir atım var, onu size verebilirim. Bu atla kimi kovaladımsa yakaladım ve kimden kaçtımsa kurtuldum. Yine iyi bir kılıcım var. Onu size hediye edebilirim. Bu kılıcı neye vurdumsa işledi.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret: \"Ben sana son sözümü söylemek için geldim\", buyurdular, \"at veya kılıç istemek için değil!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam bu konuşmadan sonra kendi çadırına döndü.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aşura faciası bitmiş, ve İmam Hüseyin\'in (a.s) mazlumca şehit edilmesinin üzerinden epey bir süre geçmişti. Abdullah Küfe\'ye geri döndü. Ziyad\'ın oğlu -Allah ona lanet etsin- onu çağırtarak şimdiye kadar neredeydin? diye sordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hastaydım.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hayır, mevzu o değil. Sen Yezid\'e karşısın.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah\'ın rengi kaçmıştı:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Ben Yezid\'e karşı olsaydım casusların sana haber verirdi. Bunu isbatlayabilir misin?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Bana Hüseyin\'le (a.s) görüştüğün, ona atınla kılıcını takdim ettiğin haberi geldi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah, casusların onu takip ettiğini anlamıştı. Şimdi hayatı tehlikedeydi, bir çırpıda kendisini dışarı attı ve aynı ata binerek oradan uzaklaştı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn-i Ziyad bir grup atlıyla onu takib ettirdi. Abdullah Kerbela\'ya ulaşmıştı, atından inip şehitler serverinin (a.s) kabrine yüzünü sürerek \"Ey İmam!\" dedi, \"O gün senin davetini kabul etmedim ve çok kısa zamanda bu amelimin cezasına yakalandım işte! Keşke senin safında yer alıp şehit olsaydım!\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu sırada onu takib eden atlıların seslerini duydu. İbn-i Ziyad\'ın cellatlarının eline düşmemek için kendini Fırat\'ın sularına attı ve boğulup gitti.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn28\"><strong>[28]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir gün Hz. Resul-ü Ekrem (s.a.a) Ümmü Seleme\'nin evinde dinlenmekteyken o sırada küçük bir çocuk olan İmam Hüseyin (a.s) içeri girdi. Ümmü Seleme: \"Ceddin Resulullah (s.a.a) uyuyor\" dedi, \"onu rahatsız etmemek lazım\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Hüseyin (a.s) Ümmü Seleme\'nin sözlerine aldırmadan doğru Peygamber-i Erem\'in (s.a.a) odasına girip mübarek göğüslerinin üzerine oturdu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ümmü Seleme Hz. Peygamber-i Ekrem\'in (s.a.a) uyanıp rahatsız olmasından çekinmekteydi. Bu sırada Allah Resulü\'nün (s.a.a) ağlama sesi geldi. Hz. Peygamber-i ekremin sesini duyan Ümmü Seleme telaşla odaya girdi. Bu duruma engel olamadığı için Peygamber-i Ekrem\'den (s.a.a) özür dilemeye başlayınca Peygamber-i Ekrem (s.a.a): \"Benim ağlamam Hüseyin\'in (a.s) gelmesinden dolayı değildir\". buyurdu\" Beni ağlatan şey, kardeşim Eebrail-i Emin\'in getirdiği haberdir. O, Hüseyn\'imin (a.s) Kerbela\'sını bana gösterdi ve Hüseyin\'in (a.s) kabrinin toprağını hediye olarak bana getirdi.\" buyurdular ve mübarek ellerindeki bir avuç toprağı Ümmü Seleme\'ye vererek \"Bunu sakla, ne zaman kana boyanacak olursa bil ki Hüseyin\'im (a.s) şehid edilmiştir\" diye eklediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu olayın üzerinden yıllar geçti. Allah Resulü (s.a.a) rıhlet ettiler. Hicretin altmışıncı yılında İman Hüseyin melun Yezid\'e biat etmemek için Medine\'yi terketme kararı aldı. Hazret, Ümmü Seleme\'yle vedalaşmaya gittiğinde Ümmü Seleme: \"Oğlum! Irak\'a gitmekten vazgeç\". dedi, \"Çünkü ceddin defalarca bana senin Kerbela\'da şehid edileceğini söyledi, senin kabrinin toprağından da bana bir miktar verdi.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cennet gençlerinin efendisi, \"Anacığım!\" buyurdu, Benim gelecekten haberim olmadığını mı söylemek istiyorsun? Kabrimi sana göstermemi ister misin?\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ümmü Seleme (r.a) \"Evet\", deyince</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam eliyle bir işarette bulundu, ilahi irade sayesinde Ümmü Seleme\'nin -sa- gözünden hicaplar çekildi, Hazret katledildiği yeri Ümmü Seleme\'ye -ra- gösterdi. Daha sonra ellerini uzatıp oradan bir miktar toprak aldı, Ümmü Seleme\'ye -ra- verip şöyle buyurdu. \"Onu ceddimin sana verdiği toprağın yanına koy. Bu toprak ne zaman kana bulanacak olursa bil ki ben zalim müşrikler tarafından şehid edildim\".<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn29\"><strong>[29]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Basra\" şehrinde hıristiyan bir tacir vardı. Bir gün o tacirle ticaret ilişkisi olan ve \"Bağdat\"ta bulunan bir tüccar ona bir mektup göndererek \"Senin için Basra küçük bir ticari ortamdır. Bağdat\'a gelirsen çok daha iyi iş yaparsın\" diye yazdı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tacir, arkadaşının nasihatine uydu, elindeki malları satıp birkaç tane deve aldı. Eşyasını bu develere yükleyip Bağdat\'a doğru yola koyuldu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yolun yarısında eşkıyalar kervana saldırdılar, hıristiyan tüccarın herşeyini aldıktan sonra onu çölde tek başına bırakıp gittiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan çaresiz yola koyuldu. Epeyce yürüdükten sonra bir harabeye vardı. Orada birkaç saat dinlendikten sonra yoluna devam etti. Yolda birkaç bedevi kabilesine rastladı, birkaç saat onlara misafir olduktan sonra yolu onlardan sorup oradan ayrıldı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birkaç günlük yürüyüşten sonra \"Helle\" şehri yakınlarında bir kabileye misafir oldu. Bu sırada birkaç misafir de kabileye uğradı. Hıristiyan tacir kabile efradından:\"Bunları tanıyor musunuz? Kim bunlar?\" diye sorunca,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\"Bunlar şehitler serveri İmam Hüseyin\'in (a.s) türbesini ziyarete giden şiilerdir.\" diye cevap verdiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu, Hıristiyan tüccar için çok değişik bir durumdu. Onlardan kendisini de beraberlerinde götürmelerini istedi. Kervandakiler, eşyalarına gözkulak olması şartıyla onun bu isteğini kabul ettiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kerbela\'ya vardıklarında \"Aşura\" gecesiydi. Şii kervanı, eşyalarını bu adamın yanına bırakarak \"Biz ziyarete gidiyoruz, yarın sabahleyin döneceğiz. Sen burada türbenin önünde bekle ve bizim eşyalara da göz kulak ol.\" dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hıristiyan tacir orada kaldı, kervandakiler grup halinde sinelerine vurarak İmam Hüseyin (a.s)e ağlamakta ve Hazret’in katlini kınamaktaydılar. Bu sahneyi gören hıristiyan da dayanamayıp ağlamaya başladı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gece sona ermekte, tanyeri yavaş yavaş ağarmaktaydı. Hıristiyan, uykuya daldı. Rüyasında pek nurlu birinin iki gençle birlikte türbeden dışarı çıktığını gördü. Bu zat öteki iki gence dönerek: \"Kerbela\'ya gelen herkesin adını yazın\" dedi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki genç gittiler ve bir süre sonra döndüler. Ellerinde bir defter vardı, efendilerine! \"Herkesin adını yazdık.\" dediler. O nurlu zat (İmam) \"Hiç kimseyi unutmayın, kim varsa adını yazın.\" diye buyurunca</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki genç \"Buradakilerin hepsinin adını yazdık\". dediler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam: \"O halde neden bu hıristiyanın adını yazmadınız?\" diye sordular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gençler: \"Efendimiz! O bir hıristiyandır, sizi ziyaret kasdıyla gelmemiş\". deyince,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hazret: \"O bizim soframızda oturmamış mıdır? buyurdular.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmamın bu cümlesi hıristiyanı pek etkilemişti, bağrına vurarak ağlamaya başladı. Sabahleyin kervandakiler ziyaretten döndüklerinde olayı onlara anlattı, onlardan kendisinin de türbeyi ziyaret etmesini sağlamalarını istedi, çok geçmeden Hz. İmam Hüseyin\'in (a.s) makberinde tövbe edip müslüman oldu.<a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftn30\"><strong>[30]</strong></a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>***</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref1\">[1]</a>&nbsp;- Ikd\'ul Ferid, c: 3 s:143.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref2\">[2]</a>&nbsp;- İrşad-ı Müfid, s:214.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref3\">[3]</a>&nbsp;- Seyyid bin Tavus, İkbal, s:339-350 ve Mefatih\'ul Cinan.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref4\">[4]</a>&nbsp;- İbni Esir, Usd\'ül Gâbe, c:2 s:20.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref5\">[5]</a>&nbsp;- Zikri\'el Hüseyn, c:1 s:152.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref6\">[6]</a>&nbsp;- Ayaşi Tefsiri, c:2 s:257.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref7\">[7]</a>&nbsp;- İbni Şehr Aşub, Menakıb, c:2 s:222.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref8\">[8]</a>&nbsp;- İbni Kutayba, El İmame Ve\'ssiyase, c:1 s:253.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref9\">[9]</a>&nbsp;- Allame Emin, A\'yan\'uşşia\'nın farsça tercümesi: Der Astân-e Ehl-i Beyt (a.s), s:108.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref10\">[10]</a>&nbsp;- Ae, s:109.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref11\">[11]</a>&nbsp;- Ae.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref12\">[12]</a>&nbsp;- Ae, s:110.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref13\">[13]</a>&nbsp;- Nisa Suresi, 86.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref14\">[14]</a>&nbsp;- Der Astân-e Ehl-i Beyt, s:110.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref15\">[15]</a>&nbsp;- Ae, s:111.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref16\">[16]</a>&nbsp;- Ae, s:112, Tuhef\'il Uguul (İbni Şeybe-i Harrâni)den naklen.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref17\">[17]</a>&nbsp;- Ae s:113.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref18\">[18]</a>&nbsp;- Ae. s:124.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref19\">[19]</a>&nbsp;- Tabersî-İ\'lam\'ul Verâ, s:315.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref20\">[20]</a>&nbsp;- Allame Meclisi, Cila\'il Uyun s:253.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref21\">[21]</a>&nbsp;- Allame Meclisi, Ayn\'el Hayat s:565.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref22\">[22]</a>&nbsp;- Allame Meclisi, Cila\'il Uyun, s:331.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref23\">[23]</a>&nbsp;- İrşad-ı Müfid, c:2, s:132.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref24\">[24]</a>&nbsp;- Şehid Destgayb, Günahan-ı Kebîre, c:2, s:533.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref25\">[25]</a>&nbsp;- Ae s: 79.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref26\">[26]</a>&nbsp;- Şeh. Destgayb, İstiâze, s:167.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref27\">[27]</a>&nbsp;- Şeh. Destgayb, Maarif-i Ez Kur\'an, s:506.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref28\">[28]</a>&nbsp;- Şeh. Destgayb, Kıyam-ı Hüseyni, s:173.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref29\">[29]</a>&nbsp;- Şeh. Destgayb, Seyyiduşşühedâ, s:7 - 166 ve 111.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/ehl-i-beyt-a-s/837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1#_ftnref30\">[30]</a>&nbsp;- \"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; \" ; Kıyam-ı Hüseynî s: 127.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li><a href=\"http://twitthis.com/twit?url=http%3A%2F%2Fwww.caferilik.com%2Fmakaleler%2Fehl-i-beyt-a-s%2F837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1&amp;message=%C4%B0mam+H%C3%BCseyin%26%23039%3Bin+%28a.s%29+Ahl%C3%A2k%C4%B1\" target=\"_blank\" rel=\"noreferrer noopener\">&nbsp;</a></li><li><a href=\"http://www.facebook.com/sharer.php?u=http%3A%2F%2Fwww.caferilik.com%2Fmakaleler%2Fehl-i-beyt-a-s%2F837-imam-h%C3%BCseyin-in-a-s-ahl%C3%A2k%C4%B1&amp;t=%C4%B0mam+H%C3%BCseyin%26%23039%3Bin+%28a.s%29+Ahl%C3%A2k%C4%B1\" target=\"_blank\" rel=\"noreferrer noopener\">&nbsp;</a></li></ul>\n<!-- /wp:list -->','İmam Hüseyin\'in (a.s) Ahlâkı','','inherit','closed','closed','','717-revision-v1','','','2020-04-29 13:05:36','2020-04-29 10:05:36','',717,'http://islamex.com/?p=718',0,'revision','',0),(719,1,'2020-04-29 13:06:45','2020-04-29 10:06:45','','İmam Hüseyin\'in (a.s) Ahlâkı','','inherit','closed','closed','','717-autosave-v1','','','2020-04-29 13:06:45','2020-04-29 10:06:45','',717,'http://islamex.com/?p=719',0,'revision','',0),(720,1,'2020-04-29 13:07:51','2020-04-29 10:07:51','<!-- wp:paragraph -->\n<p>Merhum Şeyh Sadûk, muteber bir senet ile İmam Rıza\'dan (a.s), o da babalarından, onlar da Hz. Emirü\'l-Muminin Ali\'den (a.s) şöyle rivayet etmişlerdir, buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Resulullah (s.a.a) bir gün bize hutbe okuyarak şöyle buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, Allah\'ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; öyle bir ay ki Allah katında en üstün aydır. Onun günleri, en faziletli günler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah\'ın ziyafetine davet edilmiş ve Allah\'ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O hâlde doğru niyetler ve temiz kalplerle Allah\'tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur\'ân\'ı) okumaya muvaffak eylesin; zira hiç şüphesiz gerçek bedbaht (kim-seler), bu yüce ayda Allah\'ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda açlık ve susuzluğunuzla kıyamet gününün açlık ve susuz-luğunu hatırlayın. Fakir ve düşkünlerinize sadaka verin. Büyüklerinize saygılı ve küçüklerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun gözlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; günahlarınız-dan Allah\'a tövbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet gözüyle bakar; O\'nunla münacat ettiklerinde cevap verir; O\'nu çağırdıklarında lebbeyk der ve O\'na dua ettiklerinde icabet eder.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerek kurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye çalışın. Şunu bilin ki hiç şüp-hesiz, şanı yüce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabbü\'l-Alemin\'in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant içmiştir. Ey insanlar kim bu ayda mümin bir oruçluya iftar yemeği verirse, Allah katında bir köle azat etmenin sevabını alır ve geçmiş günahlarının bağışlan-masına vesile olur.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ya Resulallah, hepimizin buna gücü yetmiyor!\" denilince, Resu-lullah (s.a.a) şöyle buyurdu:</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bir yarım hurmayla da olsa cehennem ateşinden korunmaya çalışın. Bir içim suyla da olsa cehennem ateşinden korunmaya çalışın. Zira Allah-u Teâlâ bu azı yapan kimseye de aynı mükâfatı verir, eğer ondan fazlasına gücü yetmez ise.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, içinizden kim bu ayda ahlakını güzelleştirirse, bu, ayakların kaydığı günde sırattan (rahatlıkla) geçmesini sağlar.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Kim bu ayda, eli altında olanlara (hizmetçilerine, ailesine, çoluk çocuğuna ve...) kolaylık sağlar ve yüklerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve kötülüklerinin önünü alırsa, Allah da onu, kendisini mülakat edeceği günde, ona karşı gazabının önünü alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini mülakat edeceği günde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet gününde kendi rahmetinden mahrum kılar.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bu ayda, müstehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana çok salât u selam ederse, terazilerin hafif olacağı günde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur\'ân\'dan bir ayet okuyan kimse, diğer aylarda bir Kur\'ân hatmetmenin sevabını alır.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, cennetin kapıları bu ayda açıktır; Rabbinizden isteyin ki, onları yüzünüze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin yüzünüze açmasın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine Merhum Şeyh Saduk\'un nakline göre Resulullah (s.a.a) Ramazan ayı girdiğinde ellerinde bulunan bütün esirleri azat eder ve her sâile bağışta bulunurdu. Mefâtihü\'l-Cinân kitabının yazarı Merhum Şeyh Abbas Kummî şöyle devam ediyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ramazan ayı, âlemlerin Rabbi Allah-u Teâlâ\'nın ayıdır ve ayların en faziletlisi ve en üstünüdür. Öyle bir aydır ki sema kapıları, cennet kapıları ve Allah\'ın rahmet kapıları onda açılır ve cehennem kapıları kapanır; bu ayda, öyle bir gece vardır ki, onda Allah\'a yapılan ibadet, bin ayda yapılandan daha hayırlıdır. O hâlde bu mübarek ayda gafletten kaçın ve gece gündüzlerini nasıl değerlendireceğine, kendini ve uzuvlarını, Allah\'ın masiyet ve günahından nasıl koruyacağına dikkat et. Sakın gecelerini uykuyla, gündüzlerini ise Hakk\'ın zikrinden gafil olarak geçirme. Bir hadis-i şerifte şöyle buyrulmaktadır:&nbsp;<em>\"Ramazan a</em><em>yının her günü, iftar vaktinde Allah bir milyon insanı cehennem ateşinden azat eder. (Ramazanın) cuma gecesi ve gündüzü olduğunda ise, bütün ramazanda azat olanların sayısı kadar insan azaptan kurtulur.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O hâlde ey aziz, sakın ramazan ayı geçip de bir günahı bile kalan kimselerden, istiğfar ve duadan mahrum sayılan günahkârlardan olma. Zira İmam Sadıktan (a.s.) şöyle rivayet edilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ramazan ayında bağışlanmayan kimse, artık gelecek Ramazana kadar bağışlanmaz; Arafat çölünde bulunmaya muvaffak olup da (orada istiğfar ve tövbe eden) kimseler hariç.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, nefsini Allah\'ın haram ettiği şeylere bulaşmaktan ve haram şeylerle iftar etmekten koru ve İmam Sadık\'ın (a.s) şu tavsiyelerine amel etmeyi ihmal etme; buyuruyor ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruçlu olduğun zaman, kulağın, gözün, tüylerin, derin ve bütün uzuvların da (günahlara ve hatta mekruhlara karşı) oruç tutsun.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine buyuruyor ki:&nbsp;<em>\"Oruçlu olduğun gün ile oruçlu olmadığın gün aynı olmasın.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir başka hadisinde de şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruç, sadece yemek ve içmeye karşı değildir. Oruç tuttuğunuz vakit, dillerinizi yalandan koruyun ve gözlerinizi Allah\'ın haram kıl-dığı şeylere kapayın, birbirinizle çekişmeyin, birbirinize haset etmeyin, birbirinizin aleyhine (yalan yere, hatta doğru yere) ant içmeyin, birbirinize sövmeyin-küfürleşmeyin.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Birbirinize zulmetmekten, akılsız davranışlarda bulunmaktan ve eziyet etmekten kaçının; Allah\'ın zikrinden ve namazdan gaflet etme-yin; susmayı (boş yere konuşmamayı), sabır ve doğruluğu, kötü insanlardan kaçınmayı, kendinize düstur edinin; batıl sözlerden, yalan, iftira, düşmanlık, kötü zanda bulunmak, gıybet, söz taşımak gibi (kötü amellerden) kaçının.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Her an ahirete meyleden ve kurtuluş günlerinizi (Hz. Mehdi\'nin -a.s- zuhurunu) ve Allah\'ın vaat ettiklerini gerçekleştirmesini bekleyen ve Allah\'ın likasına hazırlanan kimselerden olun. Sukûnet, vakar, (Allah\'a karşı) huşu ve huzûyu elden bırakmayın ve Allah karşısında, efendisinden korktuğu halde onun şefkatine ümit bağlayan ve ona karşı kendisini zelil ve hakir gören köleler gibi olun.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey oruçlu olan! Kalbin ayıplardan, batının habasetten, cismin kir ve pislikten temizlensin. Allah\'tan gayri her şeyden berî olup, velâyeti Allah\'a halis kılmaya çalış ve Allah\'ın nehyettiği şeylerden, gizlide ve aşikârda oruçlu ol (onlardan kaçın). Gizli ve aşikârda Allah\'tan korkup oruç günlerinde kendi nefsini O\'na (Allah\'a) hediye et. Kalbini, tamamıyla O\'na ayır ve nefsini Allah\'ın emir ve nehiylerini yerine getirmeye ada.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bütün bu zikrettiklerimden hangisini eksik edersen, orucunda da o kadar eksiklik meydana getirmiş olursun. Babam (a.s) şöyle söyle-miştir: \'Resulullah (s.a.a), oruçlu bir kadının, cariyesine küfür ettiğini görünce, bir miktar yemek isteyerek kadına, \'Hadi ye!\' buyurdu. Kadın, \'Ben oruçluyum ya Resulullah!\' deyince, Resulullah (s.a.a), \'Cariyene küfür ettiğin halde nasıl oruçlu olabilirsin?!\' diye buyurdu.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruç sadece yememek ve içmemek değildir. Allah orucu aslında yemek ve içmek dışında olan fiilî ve sözlü kötülüklerden uzak durmak için engelleyici bir vesile olsun diye emretmiştir.</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Evet, ne azdır oruç tutunlar; ne çoktur aç kalanlar!\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Emirü\'l-Müminin Hz. Ali (a.s) da şöyle buyurmuştur:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Nice oruç tutanlar vardır ki orucundan, susuzluktan başka bir şey nasip alamaz ve nice gece ibadete duranlar vardır ki yorgunluktan başka bir nasibi olmaz. Ne güzeldir akıllıların uykusu ve oruç tutmaları (onların uykusu ahmakların orucu ve gece ibadetlerinden daha hayırlıdır)!\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cabir b. Yezid, İmam Muhammed Bâkır\'dan (a.s) şöyle rivayet etmiştir: Resulullah (s.a.a), Cabir b. Abdullah\'a şöyle buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey Cabir, işte bu ramazan ayıdır; kim bu ayın gündüzünü oruç tutup gecesinin bir miktarını ibadetle geçirir, midesini ve cinsel organını haramdan korur ve diline hâkim olursa (onları haram ve boş şeylerden korursa), ramazandan çıktığı gibi günahlarından da çıkar.\"</em>&nbsp;Cabir:&nbsp;<em>\"Ya Resulullah, ne güzeldir bu hadis!\"</em>&nbsp;deyince, Resul-i Ekrem (s.a.a) de:&nbsp;<em>\'Ne de zordur bu şartlar!\'</em>&nbsp;buyurdu.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>______________________________________</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mefatih-ul Cinan Kitabından alıntı</p>\n<!-- /wp:paragraph -->','Ramazan Ayının Faziletleri','','trash','open','open','','ramazan-ayinin-faziletleri__trashed','','','2020-05-08 13:07:46','2020-05-08 10:07:46','',0,'http://islamex.com/?p=720',0,'post','',0),(721,1,'2020-04-29 13:07:51','2020-04-29 10:07:51','<!-- wp:paragraph -->\n<p>Merhum Şeyh Sadûk, muteber bir senet ile İmam Rıza\'dan (a.s), o da babalarından, onlar da Hz. Emirü\'l-Muminin Ali\'den (a.s) şöyle rivayet etmişlerdir, buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hz. Resulullah (s.a.a) bir gün bize hutbe okuyarak şöyle buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, Allah\'ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; öyle bir ay ki Allah katında en üstün aydır. Onun günleri, en faziletli günler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah\'ın ziyafetine davet edilmiş ve Allah\'ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O hâlde doğru niyetler ve temiz kalplerle Allah\'tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur\'ân\'ı) okumaya muvaffak eylesin; zira hiç şüphesiz gerçek bedbaht (kim-seler), bu yüce ayda Allah\'ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda açlık ve susuzluğunuzla kıyamet gününün açlık ve susuz-luğunu hatırlayın. Fakir ve düşkünlerinize sadaka verin. Büyüklerinize saygılı ve küçüklerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun gözlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; günahlarınız-dan Allah\'a tövbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet gözüyle bakar; O\'nunla münacat ettiklerinde cevap verir; O\'nu çağırdıklarında lebbeyk der ve O\'na dua ettiklerinde icabet eder.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerek kurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye çalışın. Şunu bilin ki hiç şüp-hesiz, şanı yüce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabbü\'l-Alemin\'in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant içmiştir. Ey insanlar kim bu ayda mümin bir oruçluya iftar yemeği verirse, Allah katında bir köle azat etmenin sevabını alır ve geçmiş günahlarının bağışlan-masına vesile olur.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ya Resulallah, hepimizin buna gücü yetmiyor!\" denilince, Resu-lullah (s.a.a) şöyle buyurdu:</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bir yarım hurmayla da olsa cehennem ateşinden korunmaya çalışın. Bir içim suyla da olsa cehennem ateşinden korunmaya çalışın. Zira Allah-u Teâlâ bu azı yapan kimseye de aynı mükâfatı verir, eğer ondan fazlasına gücü yetmez ise.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, içinizden kim bu ayda ahlakını güzelleştirirse, bu, ayakların kaydığı günde sırattan (rahatlıkla) geçmesini sağlar.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Kim bu ayda, eli altında olanlara (hizmetçilerine, ailesine, çoluk çocuğuna ve...) kolaylık sağlar ve yüklerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve kötülüklerinin önünü alırsa, Allah da onu, kendisini mülakat edeceği günde, ona karşı gazabının önünü alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini mülakat edeceği günde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet gününde kendi rahmetinden mahrum kılar.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bu ayda, müstehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana çok salât u selam ederse, terazilerin hafif olacağı günde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur\'ân\'dan bir ayet okuyan kimse, diğer aylarda bir Kur\'ân hatmetmenin sevabını alır.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey insanlar, cennetin kapıları bu ayda açıktır; Rabbinizden isteyin ki, onları yüzünüze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin yüzünüze açmasın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine Merhum Şeyh Saduk\'un nakline göre Resulullah (s.a.a) Ramazan ayı girdiğinde ellerinde bulunan bütün esirleri azat eder ve her sâile bağışta bulunurdu. Mefâtihü\'l-Cinân kitabının yazarı Merhum Şeyh Abbas Kummî şöyle devam ediyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ramazan ayı, âlemlerin Rabbi Allah-u Teâlâ\'nın ayıdır ve ayların en faziletlisi ve en üstünüdür. Öyle bir aydır ki sema kapıları, cennet kapıları ve Allah\'ın rahmet kapıları onda açılır ve cehennem kapıları kapanır; bu ayda, öyle bir gece vardır ki, onda Allah\'a yapılan ibadet, bin ayda yapılandan daha hayırlıdır. O hâlde bu mübarek ayda gafletten kaçın ve gece gündüzlerini nasıl değerlendireceğine, kendini ve uzuvlarını, Allah\'ın masiyet ve günahından nasıl koruyacağına dikkat et. Sakın gecelerini uykuyla, gündüzlerini ise Hakk\'ın zikrinden gafil olarak geçirme. Bir hadis-i şerifte şöyle buyrulmaktadır:&nbsp;<em>\"Ramazan a</em><em>yının her günü, iftar vaktinde Allah bir milyon insanı cehennem ateşinden azat eder. (Ramazanın) cuma gecesi ve gündüzü olduğunda ise, bütün ramazanda azat olanların sayısı kadar insan azaptan kurtulur.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O hâlde ey aziz, sakın ramazan ayı geçip de bir günahı bile kalan kimselerden, istiğfar ve duadan mahrum sayılan günahkârlardan olma. Zira İmam Sadıktan (a.s.) şöyle rivayet edilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ramazan ayında bağışlanmayan kimse, artık gelecek Ramazana kadar bağışlanmaz; Arafat çölünde bulunmaya muvaffak olup da (orada istiğfar ve tövbe eden) kimseler hariç.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evet, nefsini Allah\'ın haram ettiği şeylere bulaşmaktan ve haram şeylerle iftar etmekten koru ve İmam Sadık\'ın (a.s) şu tavsiyelerine amel etmeyi ihmal etme; buyuruyor ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruçlu olduğun zaman, kulağın, gözün, tüylerin, derin ve bütün uzuvların da (günahlara ve hatta mekruhlara karşı) oruç tutsun.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine buyuruyor ki:&nbsp;<em>\"Oruçlu olduğun gün ile oruçlu olmadığın gün aynı olmasın.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir başka hadisinde de şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruç, sadece yemek ve içmeye karşı değildir. Oruç tuttuğunuz vakit, dillerinizi yalandan koruyun ve gözlerinizi Allah\'ın haram kıl-dığı şeylere kapayın, birbirinizle çekişmeyin, birbirinize haset etmeyin, birbirinizin aleyhine (yalan yere, hatta doğru yere) ant içmeyin, birbirinize sövmeyin-küfürleşmeyin.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Birbirinize zulmetmekten, akılsız davranışlarda bulunmaktan ve eziyet etmekten kaçının; Allah\'ın zikrinden ve namazdan gaflet etme-yin; susmayı (boş yere konuşmamayı), sabır ve doğruluğu, kötü insanlardan kaçınmayı, kendinize düstur edinin; batıl sözlerden, yalan, iftira, düşmanlık, kötü zanda bulunmak, gıybet, söz taşımak gibi (kötü amellerden) kaçının.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Her an ahirete meyleden ve kurtuluş günlerinizi (Hz. Mehdi\'nin -a.s- zuhurunu) ve Allah\'ın vaat ettiklerini gerçekleştirmesini bekleyen ve Allah\'ın likasına hazırlanan kimselerden olun. Sukûnet, vakar, (Allah\'a karşı) huşu ve huzûyu elden bırakmayın ve Allah karşısında, efendisinden korktuğu halde onun şefkatine ümit bağlayan ve ona karşı kendisini zelil ve hakir gören köleler gibi olun.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey oruçlu olan! Kalbin ayıplardan, batının habasetten, cismin kir ve pislikten temizlensin. Allah\'tan gayri her şeyden berî olup, velâyeti Allah\'a halis kılmaya çalış ve Allah\'ın nehyettiği şeylerden, gizlide ve aşikârda oruçlu ol (onlardan kaçın). Gizli ve aşikârda Allah\'tan korkup oruç günlerinde kendi nefsini O\'na (Allah\'a) hediye et. Kalbini, tamamıyla O\'na ayır ve nefsini Allah\'ın emir ve nehiylerini yerine getirmeye ada.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Bütün bu zikrettiklerimden hangisini eksik edersen, orucunda da o kadar eksiklik meydana getirmiş olursun. Babam (a.s) şöyle söyle-miştir: \'Resulullah (s.a.a), oruçlu bir kadının, cariyesine küfür ettiğini görünce, bir miktar yemek isteyerek kadına, \'Hadi ye!\' buyurdu. Kadın, \'Ben oruçluyum ya Resulullah!\' deyince, Resulullah (s.a.a), \'Cariyene küfür ettiğin halde nasıl oruçlu olabilirsin?!\' diye buyurdu.\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Oruç sadece yememek ve içmemek değildir. Allah orucu aslında yemek ve içmek dışında olan fiilî ve sözlü kötülüklerden uzak durmak için engelleyici bir vesile olsun diye emretmiştir.</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Evet, ne azdır oruç tutunlar; ne çoktur aç kalanlar!\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Emirü\'l-Müminin Hz. Ali (a.s) da şöyle buyurmuştur:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Nice oruç tutanlar vardır ki orucundan, susuzluktan başka bir şey nasip alamaz ve nice gece ibadete duranlar vardır ki yorgunluktan başka bir nasibi olmaz. Ne güzeldir akıllıların uykusu ve oruç tutmaları (onların uykusu ahmakların orucu ve gece ibadetlerinden daha hayırlıdır)!\"</em></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cabir b. Yezid, İmam Muhammed Bâkır\'dan (a.s) şöyle rivayet etmiştir: Resulullah (s.a.a), Cabir b. Abdullah\'a şöyle buyurdu:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>\"Ey Cabir, işte bu ramazan ayıdır; kim bu ayın gündüzünü oruç tutup gecesinin bir miktarını ibadetle geçirir, midesini ve cinsel organını haramdan korur ve diline hâkim olursa (onları haram ve boş şeylerden korursa), ramazandan çıktığı gibi günahlarından da çıkar.\"</em>&nbsp;Cabir:&nbsp;<em>\"Ya Resulullah, ne güzeldir bu hadis!\"</em>&nbsp;deyince, Resul-i Ekrem (s.a.a) de:&nbsp;<em>\'Ne de zordur bu şartlar!\'</em>&nbsp;buyurdu.\"</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>______________________________________</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mefatih-ul Cinan Kitabından alıntı</p>\n<!-- /wp:paragraph -->','Ramazan Ayının Faziletleri','','inherit','closed','closed','','720-revision-v1','','','2020-04-29 13:07:51','2020-04-29 10:07:51','',720,'http://islamex.com/?p=721',0,'revision','',0),(722,1,'2020-04-29 13:09:28','2020-04-29 10:09:28','<!-- wp:paragraph -->\n<p><strong><br>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalenin hedefi, fakihlerin fakirlikle mücadele şekillerine, özellikle mutlak fakirlik hakkındaki görüşlerine ulaşmaktır. Bu yüzden, fakirlikle mücadele hükmü, zenginlerin ve devletin fakirlik karşısındaki vazifeleri, bu sorumluluğun sınırı, mutlak fakirliğin diğer fakirlik katmanlarına oranla, öncelikte tutulması veya tutulmaması gibi soruların cevabı, bu makalenin hedefleri arasındadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Konunun Zeminesi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Toplumlar her zaman fakirlik olgusundan sıkıntıya düşmüşlerdir. Endüstriyel devrimden sonra, beşerin yetenekleri görülmemiş bir şekilde artmıştır. Ama işçiler, birçok mahsulü pazara çıkarmak için ağır işlerde çalışarak fabrikanın çarkını çevirirken, kendileri hatta en düşük imkânlardan bile mahrumlardı. Bu şartlarda fakirlik, daha fazla acı ve daha fazla sıkıntılarla iç içe geçmiştir. O asrın faciaları, muhalif fikirlerin meydana çıkmasına sebep oldu. Marksizm düşüncesi böyle bir atmosferin en temel ve en geniş sonucuydu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diğer taraftan işçiler ve mahrumlar, bitmez tükenmez bir gayretle kendi insani haklarına ulaşmak için çaba sarf ettiler. Günümüzde kapitalist düzen, birçok iniş çıkıştan sonra, sosyal güvenlik düzenini şekillendirerek, büyük ölçüde toplumun mahrumlarının dert ve sıkıntılarını azaltmada başarılı olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kapitalist düzenin bu başarısı, rakip ekolleri şu soruya yönlendirdi, kendilerinin fakirliğe karşı düşüncesi nasıldı ve bu fenomenin yok olması için hangi araçları tasarlamıştı. Müslüman düşünürler, özel ilgi ve alakayla bu sorunun -fakirlik ve geri kalmışlık sorgusunun- peşinden gitmişlerdir. Çünkü bütün Müslüman toplumlar, gelişmemiş ülkeler kategorisindedirler. Fakirlik ve geri kalmışlık bu ülke halklarına sıkıntı vermektedir. Bu yüzden bazıları tarafından İslam suçlanmış ve bu toplumların fakirlik sebebini, onların inançlarının sonucu bilmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun için İslam ve Müslümanların bu olay hakkındaki bakış acısının incelenmesi zorunludur. İslam tarihinde fakihler, din âlimlerinin en karakteristik şahısları olmuştur. İslam ahkâmının keşfedilmesi ve açıklanması sorumluluğunu üzerlerine almışlardır. Onlar, İslam ve halkın irtibat halkası sayılmışlardır. Zaman içerisinde, dini telakkilerin oluşmasında önemli rol oynamışlardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden onların, fakirlik olgusuna bakış açıları ve mücadele şekillerini araştırmak, önem arz eder. Bu makalede fakihlerin, fakirliğe bakış açıları ve aşağıdaki sorular hakkındaki görüşlerini ortaya çıkarmak için çaba sarf edilmiştir. Fertlerin ve toplumdaki grupların sahip olduğu şartlar nelerdir ve fakirlik ve mahrumiyete duçar olma sebepleriyle mücadelede, nasıl bir hükme sahiptir? Acaba fakirlikle, özellikle fakirliğin haşin çehresiyle (mutlak fakirlik) mücadeleyi zorunlu bilerek, özel bir hassasiyetle takip etmişler midir veya onu, müstehap işler zümresinden mi bilmişlerdir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, acaba bu görev, fakirliği yok etmek için elindeki imkânları değerlendirmesi gereken devlete mi aittir, yoksa herkesin, bütün zenginlerin de vazifesi midir? Yine fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, devletler, fakirliği yok etmeyi öncelikli siyasetleri olarak görmez veya bunu başaramazlarsa, fakirlikle mücadelenin sınırı nereye kadardır olacaktır? Acaba devlet, belirli vergiler fakirler için yeterli olmadığı takdirde, koyulan yeni vergilerle mücadele yolunu seçebilir mi veya milli kaynaklardan yaptığı kesintilerle, fakirlikle mücadele edebilir mi? Aynı şekilde zenginlerin verdikleri vergiler yeterli olmadığı zaman, bu sorunun çözülmesi için kendi varlıklarından mı vermek zorundadırlar?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakirlikle Mücadelenin Aşamaları</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlikle ilgili her bakış açısı, üç aşamada ele alınabilir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Zenginlik Kaynaklarının Birleşimi ve Temel Varlıkların Paylaşımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginlik kaynaklarının ele geçirilmesi ve temel varlıkların paylaşımı, fakirlik olgusunun şekillenmesinde önemli bir role sahiptir. Zenginlik kaynakları, halktan özel bir grubun eline geçecek şekilde paylaştırılırsa, neticesi fakirlik ve yoksulluk olacaktır. Bu yüzden Myrdal<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn1\">[1]</a>, Griffin<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn2\">[2]</a>, Enrigue<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn3\">[3]</a>&nbsp;ve Todaro<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn4\">[4]</a>&nbsp;gibi gelişimci ekonomistlerden bir gruba göre fakirliği ortadan kaldıran ve temel ihtiyaçların giderilmesini hedef edinen stratejiler, zenginlik kaynakları ve mal varlıklarını kendi programlarının merkezinde bulundurmalıdırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Üretim Faktörlerinin Payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirliğin şekillenmesinde, üretim faktörlerinin payı önem arz eder. Ekonomik faaliyetlerin mekanizması ve ekonomik özgürlüğün dairesi, üretim faktörleri payını, sermaye ve iş gücü gibi iki pazarda belirleyicidir. Örneğin, 18 ve 19. asrın endüstriyel toplumları, kapitalistlerin sınırsız ve mutlak devri olarak adlandırılabilir. Sözleşme özgürlüğü, onların şartlarını işçilere yüklüyordu. Sonuç olarak işçilerin emekleri en düşük seviyede belirleniyordu. Öyle ki o asrın yazarlarından biri şöyle yazıyor: “Eğer yiyecek bir şey bulmak isteseler, ekmekten daha başka tatsız fakat bedeni 48 saat ayakta tutacak başka bir yiyecek yoktu. Halk, iki günde bir yemek yemek zorunda kalıyordu.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn5\">[5]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birçok işçiden kötü niyetle istifade edilip, hakları gasp ve ihlal ediliyordu. Bu konu farklı şekillerde o devrin yazarları tarafından tasvir edilmiştir. Her yaşta çocukların sağlıksız şartlarda, kadın ve erkeklerin uzun süreli zor işlerde düşük ücretlerle çalıştırılması ve kötü iş koşullarından kaynaklanan hastalık ve zorlukların hepsi, yapılan sözleşmelerdeki kuralsız özgürlüğün sonuçlarındandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Jan Baptiste Say, klasik Fransız ekonomist, İngiltere’yi ziyaretinde (miladi 1815) işçilerin sahip oldukları zor şartları şöyle anlatıyor: “Bir işçi, övgüye değer olan bütün zahmetleri göz önünde bulundurulduğunda, kendisinin ve aile fertlerinin zorunlu ihtiyaçlarının dörtte üçünü ve bazen de yarısından fazlasını temin edememektedir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn6\">[6]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pazarın işleyiş tarzı, o pazardaki arz-talep esasına dayalı olarak denge noktasını gösterir. Fakat bu denge noktasının, asgari geçimle uyumlu olup olmadığı bu işleyiş tarzının görevi değildir. Buna göre pazarın işleyiş tarzı, ekonomik özgürlüğün sınırı ve devletin ekonomik alandaki varlığı, fakirlik olgusunda etkilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3- Yeni Baştan Paylaşım</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İktisat çarkı hareket ettiği ve iktisadi faaliyetler şekillendiği zaman, üretim sebeplerinden her biri, toplumun iktisat mekanizmasıyla uyumlu olan bölümü kendine ayırarak, gelir sahibi olur. Bununla kimsesizler, özürlü ve aciz aile reisleri veya bu çarka dâhil olmadıkları için iş arayan sağlıklı ama işsiz fertlerin, iktisadi faaliyetlerde payları yoktur. Bir grup da, iktisadi faaliyete dâhil olmalarına rağmen bazı sebeplerden dolayı, naçiz bir pay alabilirler ki günlük geçimleri için bile yeterli değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuçta mezkûr gruplar, fakir ve yoksulluğa duçar oluyorlar. Bu aşamada gelir dağılımı ve verimli içtimai gelir temin düzeninin şekillenmesinin zarureti ortaya çıkıyor. Her çeşit ekonomik düzen, kendi ekonomik şartları ve bakış açısına dayanarak, meydana gelen sorunla mücadele için verimlilik açısından farklı şekillerde özel yöntemler geliştirir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adı geçen üç aşama içerisinden, üretim payı ve temel varlıkların bir elde toplanması aşamaları, fakirliğin ortaya çıkmasıyla ilişkilidir. Üçüncü aşama da toplum içinde şekillendikten sonra fakirlikle mücadeleden bahseder. Bu yüzden fakirlik olgusuna karşı bir ekol veya mecmuanın görüşlerine bütünüyle ulaşmak, her üç aşamanın da incelenmesine muhtaçtır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede üçüncü aşamadan bahsedilir. Bu yüzden araştırma konusu, fakihler açısından fakirliğin ortadan kaldırılmasıdır. Bu araştırma, iki başlıkta düzenlenmiştir. Birinci başlıkta, özel bir fakirliğe vurgu yapmadan fakihlerin genel anlamda fakirliği ortadan kaldırmakla ilgili görüşleri incelenmiştir. İkinci başlık, mutlak fakirliğe odaklanmıştır. Birinci başlık incelendikten sonra akla şöyle bir soru gelebilir; acaba fakihler, fakirlikle mücadelede, önceliği fakirliğin en haşin çehresi olan mutlak fakirliğe vermişler midir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakihler Açısından Fakirlikle Mücadele</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkhın çeşitli konuları incelendiğinde görülür ki, fakihler açısından fakirlikle mücadele, zenginlerin ve din devletinin vazifeleri olarak iki alanda söz konusu edilir. Bu yüzden fakihlerin görüşlerini elde edebilmek için iki alanın düzenlemesini yapıyoruz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Zenginlerin Fakirlere Karşı Görevleri</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginlerin vazifesi, ihtiyari/isteğe bağlı ve ilzami/zorunlu vazifeler diye ikiye ayrılabilir. İhtiyari vazifelerden maksat, dinin, fakirler ve mahrumlara yardım için beyan ettiği müstehap hükümlerdir. Onları yapan için uhrevi sevaplar karar kılınmıştır. Borç, vakıf, sadaka, miras bunlardandır. İhtiyari vazifelerin bir diğer türü de Müslümanların kendi istekleriyle kendilerine gerekli gördükleri vazifelerdir; bir insanın kendi hacetlerinden birine ulaşmak için yoksulu doyurmak (veya diğer ihtiyaç sahiplerine yardım türleri) gibi adak adaması buna bir örnektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adak, adandıktan sonra her ne kadar yerine getirilmesi farz olsa da, aslı isteğe bağlı olduğu için ihtiyari vazifelerden sayılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlzami vazifelerden maksat, mukaddes şeriatın, zenginlere farz kıldığı vazifelerdir. Zekât, humus, mali kefaretler bu cümledendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a) Zenginlerin Mali Vazifeleri</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zekât, Müslümanların en meşhur mali farzlarındandır. Onun kaynakları ve dairesinden sarf-ı nazarla özellikle fakir ve yoksullar, sekiz kullanım yerinden sayılırlar. Humus da mali farzlardan olup harcama yerlerinin yarısı fakir seyyitler içindir. Ramazan ayının fitre zekâtı da mali farzlardan olup onun da harcama yerleri fakirlere özeldir. Fitre zekâtının verilme ölçüsü, şehir halkının genel yiyeceğidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam, bazı günahlar ve hatalar için kefaret denilen mali cezalar belirlemiştir. Fakir ve muhtaçları yedirmek veya giydirmek, birçok günahın kefaretidir. Kefaret dört çeşittir. Birincisi, mertebe kefaretidir. Mertebe kefaretinden maksat şudur; belirtilen ilk ceza yerine getirilmelidir, bu ceza yerine getirilemezse yine belirtilen ikinci ceza yerine getirilmelidir. Mertebe kefareti üç yere şamil olur; zihar ve kasıtsız katlin cezası, bir köle azat etmek, buna gücü olmazsa ara vermeden iki ay oruç, buna da gücü olmazsa altmış fakiri doyurmaktır. Ramazan ayında, öğlenden sonra orucunu bozan şahsın cezası, on fakiri doyurmaktır. Eğer bu mümkün olmazsa üç gün oruç tutmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kefaretin ikinci çeşidi, muhayyere’dir (seçmekte serbest olmak). Muhayyere kefaretinden maksat, hata yapan şahsın cezalar arasında seçim yapabilmesidir. Ramazan ayında orucunu yiyen, adağını yerine getirmeyen veya sözünde durmayan ve matemde saçlarını yolan şahıslar, köle azat etmeli veya iki ay oruç tutmalı ya da altmış fakiri doyurmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kefaretin üçüncü çeşidi, muhayyere ve mürettebe kefaretidir. Yeminin bozan veya matemde saçını yolan ve tırnaklarıyla yüzünü yaralayan kadın veya çocuğunun ya da eşinin yasında elbisesini parçalayan kişi öncelikle bir köle azat etmeli veya on fakiri doyurmalı, giydirmelidir. Bunlardan hiçbiri mümkün olmazsa üç gün oruç tutmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü çeşit, cem kefaretidir. Bir şahsın, bir mümini kasıtlı ve bilerek öldürdüğü zamandır. Aynı şekilde ramazan ayında haram yolla orucunu bozan şahıs, bir köle azat etmeli, iki ay oruç tutmalı ve altmış fakiri doyurmalıdır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn7\">[7]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü çeşit kefaret, fakirlerin sahip oldukları özel konumu gösterir. Mürettebe ve muhayyere kefaretinde yaygın olan, fakirleri doyurmaktır. Başka bir farz ve vazife de şudur ki, eğer bir şahıs, yemek yemek zorunda kalırsa, onu doyuracak şahıs için, onu bu zorunlu durumdan kurtarmanın farz olmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b) Zenginlerin Gönüllü Olarak Yaptıkları Yardımlar</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mahrum ve muhtaçlara yardım, vurgu yapılan müstehaplardan ve yüce dini değerlerden olup, fıkıh ilminde bu yönde çalışan kurumların hükümlerini beyan için kitaplar ve bablar mevcuttur. Borç, bu kurumlardan bir tanesidir. Sahib-i Cevahir’in söylediği gibi, borç vermenin fazileti hakkında mütevatir dini hükümler gelmiştir. Bu büyük fazilet ve sevap, ihtiyaç sahiplerine yardım ve onların sorunlarını halletmek sebebiyledir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn8\">[8]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vakıf da temel dini sünnetlerdendir, hayırların ve yardımların büyük bir bölümü bu yolla gerçekleşir. Vakfın çeşitleri ve hükümleri, fıkıhta beyan edilmiştir. Onlardan bir tanesi, genel olarak kamu maslahatına olan vakıf ve özel olarak fakirler için yapılan vakıftır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sadaka da, Müslüman toplumlarda sabit kurumlardandır. Sahib-i Cevahir, onu şöyle anlatıyor: “Onun vurgulanan müstehaplardan olması tevatür haddindedir. Öyle ki sadakanın müekked müstehaplığı Şia mezhebinden ziyade, İslam dininin zaruriyatından sayılabilir. Birçok rivayette, Allah katındaki değerine vurgu yapılmış ve verilen sadakanın fakirin eline ulaşmadan Allah’ın eline ulaşacağı söylenmiştir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn9\">[9]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginler için miraslarının üçte birini vasiyet etmek müstehaptır. Miras, hem kamu maslahatı hem de fakirler için kullanılır. Adak her ne kadar farzlardan olsa da, aslı ihtiyari olduğu için farz olması kişinin kendi ihtiyarıyla, kendini zorunlu kılmasıyladır. Bu yüzden ihtiyari emirler grubunda zikredilmiştir. Adak, meşru yerler için geçerli olduğundan adak edilmesinden dolayı yapılan iş, caiz ve müstehaptır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir ve yoksulları doyurmak, sahipsiz aile kızlarının çeyizlerini temin etmek, zorda kalanların borcunu ödemek vs. adağın gerçekleştiği yerlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hak, başlıca müstehaplardandır. Kuran-ı Kerim, doğru ve iyi insanları şöyle anlatıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Ve öyle kişilerdir onlar ki mallarında malûm bir hak var. İsteyene ve mahrûm olana.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn10\">[10]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hak şunu temsil eder, insan, her ay, her hafta veya her gün mali gücüne göre malum bir miktarı kendine zorunlu kılmalı ve bu yolla sürekli bir şekilde ihtiyaç sahiplerine yardım etmelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hakkın fazileti hakkında birçok hadis rivayet edilmiştir. Öyle ki bazılarına göre merhum Saduk (r.a) belirli hakkın farz olduğunu kabul etmiştir. Fakat merhum Saduk’un dışındaki fakihler arasında belirli hakkın müstehap oluşunda ihtilaf yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir’in sahibine göre, belirli hakkın nasslarına müracaat ettikten sonra bu hadislerden farz ihtimali çıkaran bir şahıs, gerçekte o hadisleri tam anlayamamıştır ve fetva yetkisine de sahip değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Saduk’a atfedilen nispet, doğru değildir. Çünkü merhum Saduk, sadece hadislerin içeriğini nakletmiştir. O, belirli hak ayetini beyan ettikten sonra şöyle söylüyor: “Belirli hak, zekâttan farklıdır. O, insanın mali gücüne göre kendini vermeye zorunlu kıldığı bir miktar maldır. Sonuç olarak merhum Saduk’un sözü hiçbir şekilde ona nispet edilen şeyle uyumlu değildir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstehaplardan bir diğeri de hasat hakkıdır. Kuran şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>”…Meyve verince meyvelerinden yiyin, devşirme günü hakkını da isrâf etmemek şartıyla verin.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazılarına göre bu hak, farz olan zekâtın kendisidir. Ama birçok hadiste bu hak, zekâtın dışında tanıtılmıştır. Maksat, ihtiyaç sahipleri varken toplanan meyve veya ele gelen mahsulden ona verilmesidir. Belirli ve sabit bir miktarı yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazılarına göre hasat hakkı, zekât Müslümanlara farz kılınana kadar farz hükme sahipti ama zekât ayeti nazil olduktan sonra onun hükmü kaldırıldı.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn13\">[13]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Şeyh Saduk, Hilaf kitabında hasat hakkının farz olduğunu kabul etmiştir. Merhum Seyyid Murtaza da İntisar’da, müstehap oluşuna hükmettikten sonra, farz ihtimalini de uzak görmemiştir. Ama Hadaik’te müstehap oluşu için şöhret iddiasını nakletmiştir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn14\">[14]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Ensari de mezhebin istikrarı iddiasında bulunmuştur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn15\">[15]</a>&nbsp;Cevahir’in sahibi ise, sire-i kat’iye kaidesiyle müstehap olduğu iddiasında bulunmuştur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Fakirliğe Karşı Devletin Görevi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkhi kaynaklarda devletin mali kaynaklarını iki başlık altında toplayabiliriz. Birincisi, özel ve belirli harcama yeri olan kaynaklardır ki, şer’î hâkim onları bu harcama yerlerinde kullanmalıdır. Zekât, devletin en önemli kaynaklarından bir tanesidir. Fakirler ve yoksullar, zekâtın harcanabileceği yerlerden biridir. Humus da mali kaynaklardan olup belirli harcama yerlerine sahiptir. Harcama yerleri imam hakkı ve fakir seyyidlerin hakkı olarak ayrılır. Fakihler bu konunun düzenlenmesiyle ilgilenmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Seyyid hakkı, ihtiyaçları gidermediği takdirde hâkim, yanında bulunan mallardan bunu telafi etmelidir. Şeyh, Mabsut kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn17\">[17]</a>&nbsp;İbn Berrac, Muhazzeb kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn18\">[18]</a>, Muhakkik, Şera’i kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn19\">[19]</a>, Sihreşti, Esbahu’ş-Şia kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn20\">[20]</a>, Yahya b. Said, el-Cami-u li’ş-Şera’i kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn21\">[21]</a>, Şehid-i Evvel, Beyan<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn22\">[22]</a>&nbsp;ve Durus kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn23\">[23]</a>&nbsp;ve Allame, İrşadu’l-Ezhan kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn24\">[24]</a>&nbsp;bu görüşü desteklemişlerdir. Gerçi Allame, el-Kavaid<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn25\">[25]</a>&nbsp;ve Telhisu’l-Meram<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn26\">[26]</a>&nbsp;kitabında bu görüş hakkında “Ala re’y” tabirini kullanmışlardır ki onun zayıflığına işaret eder. İbn İdris bu görüşün tek aşikâr muhalifidir. O, mutlak olarak bu görüşü reddetmiştir. Ona göre, fakir seyyidlerin hakkı, humsun yarısıdır ve bu miktar onların ihtiyaçlarından az veya çok olsun, fakir seyyidler için harcanır. Seyyid hakkı, onların ihtiyaçlarını gideremeyecek ölçüde olursa hâkimin, onların ihtiyaçları karşısında hiçbir sorumluluğu yoktur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn27\">[27]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna göre fakihlerin meşhur görüşü olan beytülmalın fakir seyyitlerin ihtiyaçlarını gidermek için harcanması görüşünün kabulünde şöyle bir soruyla karşılaşılır, fakir seyyidlerin ihtiyaçları için hangi mallar harcanmalıdır? Bazılarına göre sadece fey gibi fakir ve yoksullar için belirlenen mallar bu yönde kullanılmalıdır. Bazılarına göre ise belirli harcama yerleri olmayan diğer mallar da bu yönde kullanılabilir. Meşhur fakihler son görüşü desteklemektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Devletinin mali kaynaklarının ikincisi, belirli harcama yerleri olmayan kaynaklardır. Hâkim, Müslümanların-vatandaşın maslahatı için kullanabilir. Doğal olarak fakirliği ortadan kaldırmak, umumi maslahatlardan bir tanesidir. Ganimet, devlete ait mal varlıklarındandır. Ganimete ait en önemli yerlerden bir tanesi madendir. Savaş yoluyla devletin eline geçen topraklar olup devletin-halkın mülküdür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu topraklar hâkimin kontrolünde olup köprüler, camiler, memurlar ve askeri giderler gibi umumi maslahatlar için harcanır. Fey-ganimet de devletin ihtiyarında olan mallardandır. Haraç da feyin örneklerindendir. Şeyh Mabsut’ta, Muhakkik Şerai’de, Allame Tezkire ve Muntaha’da haracın harcama yerlerini halkın-Müslümanların maslahatı olarak bilir. Açıktır ki fakir ve yoksullar, İslam toplumunun başlıca maslahatlarındandır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn28\">[28]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müfit Mugni’de, İbn İdris Şerai’de, harcama yerinin Müslümanların maslahatı olduğundan fakir ve yoksulların ihtiyacını gidermek için kullanılması gerektiğini kabul eder. Vakıflar ve sadakalar genel olarak halkın yaptığı yardımlar, ihtiyaçları gidermek ve devlet hazinesinin temini için büyük bir kaynaktır. Devlet salahiyete ve gerekli işleve sahip olduğunda, halk ve devlet arasında güven meydana gelecek, bunun sonucunda ise devlet, halkın yardımlarıyla kendi vazifesini yerine getirmede daha çok çaba sarf edecektir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn29\">[29]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Mutlak Fakirlikle Mücadelede Fakihlerin Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlere göre fakirlere yardım ölçüsü, gınadır (yeterincedir-yeterliliktir). Gerçekte yeterlilik, müstehak olan fakirlere yardım sınırıdır. Ğına fıkıhta, şahsın kendisinin ve bakmakla yükümlü olduğu fertlerin standart ve münasip harcamalarını temin edebilecek gelire sahip olması anlamına gelir. Fakihlere göre standart ve orantılı harcamalar, ailenin konum<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn30\">[30]</a>&nbsp;ve şanıyla mutabık harcamalardır. Bu yüzden herhangi bir sebepten dolayı şahsın geliri, şanına mutabık harcamalarını karşılamaması durumunda fakir sayılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı fakihler de ğına kavramı hakkında başka bir unsur ileri sürerler, onlara göre halkın geneline göre normal bir gelire sahip olmak ğına için yeterlidir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn31\">[31]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hadiste de beyan edildiği gibi zekât verme sınırı, bireyin genel itibariyle halkın seviyesine ulaşmasıdır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn32\">[32]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki unsurdan birisinin yokluğu, harcamalar için belirlenen gelirin düşmesine sebep olacaktır. Bu surette fert, fakir sayılacağından zekât almaya müstehak olacaktır. Bu yüzden zekât alan şahısların sayısı çoğalmıştır. Belirli bir güce sahip olup, yaşantıları halkın geneli seviyesinde olmayan kimseler ve kendi şan ve konumlarına göre yeterli gelire sahip olmayanlar yerine, yaşamlarının temel ihtiyaçlarının en azını temin edemeyenlerden başlanılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bölümde odaklanmamız gereken soru şudur; Acaba fakihler, yaşam standartları açısından daha çok sıkıntı ve zorluk içerisinde olan ev, giyim ve yemek gibi en düşük imkânatı dahi temin edemeyen, başka bir tabirle mutlak fakirlik altında kıvrananlara öncelik tanımışlar mıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki soruya cevap vermek için, öncelikle kavramların doğru bir şekilde açıklanması gerekir. Zira fakirlik ve yoksulluk kavramlarıyla, mutlak fakirlik kavramı, mukayese edilmelidir. Mutlak fakirlik, yaşam gelirinin en düşük seviyesini teminden aciz olmaktır. Çünkü yaşayabilmek için asli üç ihtiyaç olan yemek, giyim ve meskenin temini zorunludur. Mutlak fakirlik buna işaret eder. Bu kavram, ekonomistler tarafından miladi 1970’lerde tanımlanmıştır. Fakirlik ve yoksulluk kelimeleri özellikle fıkıhta, zekâtın harcama yerleri başlığında konu edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iki kelime, gelirin iki aşamasına işaret eder. Birinci aşama, hiçbir geliri olmayan ve yemek, giyim gibi temel ihtiyaçların temininden aciz olan muhtaçlardır. Bu yüzden kendisinin ve ailesinin karnını doyurmak için başkalarından yardım ister. İkinci aşama, geliri olan bir ferde işaret eder. Ama geliri onun ve bakmakla yükümlü olduğu fertlerin standart harcamalarını karşılamaz; yani geliri giderinden daha azdır. Buna göre şöyle bir netice alınabilir. Birinci aşama, mutlak fakirlik kavramını çağrıştırdığından temel ihtiyaçların en düşüğünün yokluğu, her iki kavram için de tatbik edilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn33\">[33]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki denge ve birleşmeye dayanarak, fıkıh tarihinde mutlak fakirliğin adını zikretmeden bu olaya karşı fakihlerin mücadele şekilleri ve bakış açıları incelenebilir ve bu yolla fıkhın, dolu içeriğine konu eklenebilir. Bu bölümde mutlak fakirliğe karşı, fakihlerin mücadele şekli ve bakış açıları elde edilmeye çalışılmıştır. Birinci başlıkta geçtiği gibi fıkıh kitaplarında, fakirliğin ortadan kaldırılması için aynı derecede olmayan bazı kaynaklar zikredilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden, çalışmalar kaynak itibariyle bir kaç gruba ayrılır. Birinci grup, geniş bir daireye şamil olan kaynaklardır. Bütün umumi maslahatları içine alır. Ganimetler bu grubun en önemlilerinden olup cizye, fey ve bir görüşe göre haraç da bunlardandır. Bundan dolayı bu kaynaklar, umumi maslahatlar adı altında mutlak fakirliği ortadan kaldırabilecek kabiliyete sahiptir. Fakihler, mezkûr kaynakların kullanımında, umumi maslahatlar için olan harcamaları zikretmişlerdir. Fakat mutlak fakirliğin ortadan kaldırılma önceliği konusunda, diğer maslahatlara değinmemişlerdir. Onlara göre, maslahatlar şartlara göre değişir, çünkü önemli maslahatların teşhisini hâkimin sorumluluğuna bırakmışlardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vakıf ve miras da geniş bir daireye sahiptir. Burada vakfeden ve vasiyet eden şahıs, kendi mal varlığını herhangi bir maslahat yolunda harcayabilir. Gerçekte maslahatların belirlenmesi, vakıf ve vasiyet edenin idrak ve teşhisine bırakılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci grup, borçlanma ile ilgili kaynaklardır. Borçta şahıs, ihtiyacı olana bir müddet sonra geri vermesi şartıyla mal borç verir. Borç, hem zengine ve hem de fakire verilebilir. Borçta, malın geri verilmesi şart koşulduğu için, bu malı geri verebilecek fakirlere geri ödeme ümidiyle borç verilir. Örneğin, kudretleri olduğu halde iş gereçlerine sahip olmayan fakirler, borç alarak iş araç ve gereçleri temin edebilir veya çalışmak için az bir sermayeye ihtiyacı olan fakirler, mezkûr şartlarda borç alıp çalışarak fakirlikten kurtulabilir. Bu yüzden borç, çalışmak için iş arayan fakirlerin, çalışabilmeleri için fırsat doğuran güçlü bir araçtır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakat şunu dikkate almak konunun önemi gereği önemlidir, çalışma gücü olmayan fakirler için malın geri ödemesi söz konusu olmadığı için borç manasızdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü grup, mutlak fakirliğe tam anlamıyla odaklı olan kaynaklardır. Hasat hakkı, belirli hak, humus, fitre zekâtı ve kefaretler bu kabildendir. Hasat vaktinde bir grup fakirin mahsul toplanacağı zaman tarla başına geldikleri mekânda gerçekleşir. Onlar genellikle, fakirliğin şiddetinden en çok etkilenenlerdir. Verilen mahsulün ölçüsü de fazla değildir. Bu yüzden şahıslar, mutlak fakirliktedirler. Belirli haktaki genel yön, mutlak fakirlikte olanlara yöneliktir. Sadaka da genel olarak mutlak fakirlere yöneliktir. Zikredilen üç kaynak müstehap işlerdendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Humus, mali farzlardandır. Daha önce de söylenildiği gibi seyyid hakkı fakirliği ortadan kaldırmazsa şerî hâkim elinde bulunan diğer kaynakları fakir seyyidlere yardım için kullanabilir. Bu yüzden görünüşe göre genel olarak humusta hedeflenen şey, fakirliği ortadan kaldırmaktır. Fitre zekâtı ve kefaretlerde göz önünde bulundurulan ölçüler, fakirleri doyurmak ve onları giydirmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gerçekte göz önünde bulundurulan şahıs, yiyecek ve giyeceğe ihtiyacı olandır. Bu yüzden bu iki farzda, mutlak fakirlik hedef alınmıştır. Gerçi fıkıh kitaplarında, fitre zekâtının kullanım yeri olan fakirle, beden zekâtındakinin aynı olması bu konuyu belirsizleştirmiştir. Bu yüzden birinci grupta aslında umumi maslahatlar göz önünde bulundurulmuş ve fakirliğin ortadan kaldırılması için öncelik beyan edilmemiştir. İkinci grupta borç, iş araçları ve sermayeye ihtiyacı olan fakirlere verilebilir. Ama fakirlik durumunun en şiddetlisi, borç dairesi içinde değildir. İlave olarak borç, müstehap işlerdendir. Üçüncü grupta hasat hakkı, belirli hak ve sadaka, mutlak fakirliği ortadan kaldırmak için düzenlenmiştir. Ama bunlar da müstehap işlerdendir. Humus da mutlak fakirliği ortadan kaldırmayı hedef edinse de yüksek oranda fakir seyyidleri kapsamaktadır. Fitre zekâtı ve kefaretin hedefi mutlak fakirliği ortadan kaldırmak olmasına rağmen bu iş için geniş bir kaynak sayılmaz. Buna göre önemli bir hedefe sahip olan müstehap işler dışında mali farzlar, mutlak fakirliğin ortadan kaldırılması için bu yönlendirmeye sahip değildir denebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü grup, en meşhur mali farzlardan olan zekâttır. Bundan dolayı geniş bir şekilde bu konuya değinilmelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Zekâtın Kullanımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuran-ı Kerim fakir ve yoksulu, zekâtın verileceği sekiz yerden saymıştır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn34\">[34]</a>&nbsp;Bu iki kavram, yeterlilik haddine ulaşmadan iki gelir merhalesine delalet eder. Birinci merhalesi mutlak fakirliğe tatbik edilebilir. Soru şudur: Acaba fakihler, zekâtın kullanılacağı yerde yaşam standartları açısından daha fazla zorluk çeken, yemek, giyim ve mesken gibi en temel ihtiyaçların temininden aciz olan kimseler için -başka bir tabirle, mutlak fakirlikten dolayı sıkıntı çekenler için- ikinci merhaleye nispetle öncelik hakkını kabul ediyorlar mıdır? Deliller, onların bu fertlerin önceliğini kabul etmediklerini gösteriyor. Bu deliller, en az üç başlık olarak zikredilebilir: “Zekâtın müstehak olanlara verilme önceliği”, “zekâtın paylaşım gerekliliğinin kabul edilmemesi” ve “zekâtın fakirlere yardım için yeterli olmama varsayımının düzenlenmemesi”.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a) Zekâtın Müstehak Olanlara Verilme Önceliği</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerin geneli, zekâtın paylaşımı ve kullanılacağı yerler konusunda, bazı öncelikler zikretmişlerdir. Ama bu öncelikler genel olarak zekâta müstehak olanların, yaşam standartlarına döner. Birçok fakih, zekât almaya müstehak olan şahısta adalet<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn35\">[35]</a>&nbsp;vasfını şartlardan bir tanesi olarak zikretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir’in yazarı, adalet şartına değinerek şöyle buyuruyor: “Adil olmayan bir şahıs, yemeğe muhtaç olacak kadar kötü ekonomik şartlara sahip olduğu zaman ona zekât vermenin sakıncası yoktur.” O, bu hükmü “Günahkâra yeterli ölçüde verilir.” rivayetinden istifade ederek verir. Çünkü “kadar” kelimesi, belirtisiz tenvine sahiptir. Bu, günahkâr fakire verilen en azın ölçüsüdür. Yani yemek ve giyim gibi mümkün olan en az ihtiyaçlardır. Ona göre zekâttan faydalanacak günahkârın durumu, adil bir şahsınki gibi değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Önceki konuyu beyan ettikten sonra Cevahir’in yazarı şu noktaya vurgu yapıyor: “Bütün bunlara rağmen, ihtiyat edilmeli ve zekât, günahkâr birine verilmemelidir. Çünkü iştigal-i yakini, beraat-ı yakini gerektirir, uğraşın varlığı, kabulü de gerçek kılar. Burada asıl vazife olan zekâtın verilmesidir ve bu vazife yakinidir. Günahkâr şahsa zekât verilmesinin, delillerin umumiyet ve mutlaklığına dâhil olup olmadığı bilinmediği ve zekât verenin (beriu’z-zimme olduğu) sorumlu olduğu farzı eda edip etmediği kesinleşmediği için ihtiyat, (beraat-ı zimme’ye) sorumlu olduğu farzı eda ettiğine yakin hâsıl olması için adil şahsa verilmesidir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn36\">[36]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden Cevahir’in yazarı, sözünün başında yiyecek temini için adil olmayan şahsa ve ailesine zekât verilmesine izin verse de, birkaç satır sonra ihtiyatı, onun terkedilmesinde görür. Adalet şartı hakkında son dönemde yaşayan fakihlerin geneli, şart olmadığını kabul ederler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn37\">[37]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler, zekâta müstehak olan bazı kimseleri, ortaya koydukları birkaç delile binaen diğer bazılarına göre öncelemenin müstehaplığı hakkında görüş bildirmişlerdir. Örneğin, Hadaik yazarı şöyle buyuruyor: “Âlimler, birkaç delile göre bazı müstehakların diğer bazılarına tercih edilmesinin müstehap olduğunu açıkça zikretmişlerdir. Birinin ötekinden daha faziletli olması gibi şeyler delildir. Birisi zor şartlarda dahi başkalarından birşey istemeyecek kadar hayâlıdır. Müstehak olanın akraba ya da aileden olması tercih sebeplerinden birkaçıdır.” O, daha sonra Allame vasıtasıyla Muhtelef kitabında Şeyh Mufid’ten şöyle naklediyor: “Müstehak olan bazılarının öncelenmesi farzdır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Mufid’e göre ihtiyaç sahipleri fakirlik, basiret, paklık ve dindarlık ölçülerine göre değerlendirilirler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn38\">[38]</a>&nbsp;Bu yüzden Şeyh Mufid’e göre takaddüm-öne almak için gerekliliklerde, ihtiyacın şiddet ve derecesinin yeri yoktur. Ama Hadaik yazarının tabiriyle âlimlerin açıkça zikrettiği ihtiyaç sahibi şahıs müstehap öncelikler cümlesindendir. Çok fazla ihtiyacı olmasına rağmen hayâsından dolayı başkasından istememiş ve başkasına el açmamıştır. Bu durumda dahi şiddetli ihtiyacın tercih sebeplerinden biri olduğunu açıkça söylemiyorlar. Merhum Allame Hilli, Tezkire kitabında bu noktaya açıklık getirerek şöyle buyuruyor: “En çok ihtiyacı olan şahıslara öncelik vermemiz müstehaptır.” Allame Hilli, aynı şekilde fazilet ehli şahısların da öncelikte tutulmasını müstehap bilir. Başkalarından bir şey istememeyi de başlıca tercihler arasında zikreder. Çünkü bu şahıslar, genelde bu ruh haline sahip olduklarından daha çok sıkıntı çekerler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn39\">[39]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Büyük fakih merhum Seyyid Muhammed Kazım Yezdi, Urvetu’l-Vuska’da, adalet ve faziletten sonra ihtiyaç derecesini de başlıca müstehap tercihlerden kabul eder. O şöyle buyuruyor: “Zekât verilirken en adil, en faziletli ve en çok ihtiyaç sahibinin gözetilmesinin üstünlüğü vardır. Zikredilen vasıflar arasında çelişki meydana gelirse, örneğin, birisi faziletli diğeri daha adaletli veya birisi daha adaletli diğer daha muhtaç olduğunda, konumları araştırılmalı ve birisi, konumunun gerekliliğine göre seçmelidir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn40\">[40]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayetullah Muntezeri bu konunun devamında, tercih edilebileceklerin içinden birinin tercih edilmesine (tercih-i müreccehat) delalet eden rivayetleri zikrettikten sonra adalet ve faziletin tercihini beyan eden rivayetlerle, şiddetli ihtiyaca öncelik veren rivayetler arasında, zekâtın şer’î yasalaşma hikmetiyle uyumlu olsa da çelişki olduğunu kabul eder.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn41\">[41]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden zekâtın kullanım yeri tercihlerinde, şiddetli fakirlik yaşayan; yemek, giyim ve mesken gibi bedensel temel ihtiyaçların en azını temin etmekten aciz olanların tercih edilmeleri zorunlu değildir. Gerçi Allame Hilli ve merhum Yezdi gibi fakihler, müstehap tercihlerden biri olarak şiddetli ihtiyacı, adalet ve faziletle beraber zikretmişlerse de nihayetinde hiç kimse şiddetli ihtiyaç tercihinin zorunluluğunu kabul etmemiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b) Zekâtın Paylaşım Gerekliliğinde Adalet Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zekâtın kullanılacağı yerler hakkında beyan edilen konulardan bir tanesi de zekâtın, paylaşımı veya paylaşılmamasıdır. Gerçekte soru şudur, zekât almaya müstehak olanlar sekiz kısım olduğundan, acaba zekât bütün bu gruplar arasında bölünmeli mi veya bu gruplardan sadece bazılarına verilebilir mi?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şia fakihlerine göre zekâtın verileceği yerler sekiz grup olsa da onlar arasında zekâtın paylaşımı farz değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden, maruf olan şudur: Fakirlik ve yoksulluk kelimeleri yanyana kullanıldıkları zaman iki farklı kavrama delalet ettiği için paylaşım farz olmadığından bu iki kavram arasındaki farkın idrakı araştırma konumuz değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Hansari bu konu hakkında şöyle buyuruyor: “Kuran-ı Kerim ve bazı hadisler, zekâtın kullanılacağı yerleri beyan etmiştir. Eğer bu guruplar arasında zekât paylaşımı gerekli olsaydı, fakirlik ve miskinlik kavramlarının farkının ortaya çıkması için araştırma yapmaya gerek olurdu ve bu iki lafızdan hangisinin zekât verildiğinde vecibenin yerine getirilmesi hakkında bir sorunla karşılaşmamak için en kötü yaşam şartlarına delalet ettiğinin araştırılması gerekirdi. Ama zekât paylaşımı gerekli değilse, bu durumda kavramlar arasında araştırma ve bu kavramları birbirinden ayırmanın önemli bir sonuç ve faydası olmayacaktır. Çünkü önemli olan zekât verilebilmesi için cevaz oluşturacak bir tanımdır. Görünüşe göre cevaz haddinin her iki kavram için geçerli olan Gani-fazla olunmaması olduğu hakkında ihtilaf yoktur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn42\">[42]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Hilli Tezkiretu’l-Fukaha’da şöyle buyuruyor: “Tüm Şia âlimlerine göre paylaşım farz değildir. Ehl-i sünnetin çoğunluğu da bu inançtadır. Hasan Basri, Suri, Ebu Hanife, Ahmed, aynı şekilde Ömer, Huzeyfe, İbn Abbas, Said b. Cubeyr, Tuhei, Eta ve Ebu Ubeyd de bu görüşe sahiptirler. Fakat Malik’e göre paylaşım farz olmasa da, ihtiyacı en çok olan öncelikte tutulmalıdır.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn43\">[43]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her halükarda fakirliğin farklı katmanları göz önünde bulundurulmalı. Mahrumiyet ve yokluktan yeterlilik merhalesine ulaşana kadar, hatta muhtaç kimse şanına uygun en temel yaşam ihtiyaçlarından yoksun olduğu halde, paylaşımın gerekliliğini kabul etmemek ve mezkûr gruplardan her birine verileni yeterli görmek, fakirliğin en haşin çehresi olan, mutlak fakirlikle mücadele için, özel bir başlığın olmadığını gösterir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>c) Fakirlere Yardım İçin Zekâtın Yeterli Olmadığı Varsayımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler humus babında şöyle bir konuya değinirler: Seyyid hakkı, fakir seyyidlerin ihtiyaçlarını gidermeyip onları hala fakir bıraktığı zaman, hâkim beytülmaldan vereceği mallarla bunu telafi etmelidir. Gerçi fakihler humus konusundaki seyyid hakkının yeterli olmama imkânına değinseler de zekât konusunda, Mabsut<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn44\">[44]</a>&nbsp;kitabında Şeyh Tusi’den başka hiçkimse bu konuya değinmemiştir. Verilen zekâtlar, ihtiyaç sahiplerinin yaşamları için yeterli olmazsa ne yapılmalıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Şeyh, humus konusunda izhar ettiği gibi zekâtın muhtaçlar için yeterli olmaması durumunda beytülmaldan istifade edilmelidir. Burada şöyle bir sorunun yeri vardır: Fakihler, neden zekâtın yeterli olmama varsayımına değinmişlerdir? Görünüşe göre bu sorunun cevabında iki delil zikredilebilir. Birincisi, fakihler şöyle tasavvur etmiş ve şu kanıya varmış olabilirler; zekât mallarının verilmesiyle fakirlerin ihtiyaçları tamamen giderilebilir. Bu yüzden onların fakirliklerinin giderilmesi için diğer mallara ihtiyaç yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden Mabsut kitabında Şeyh Tusi’den başka hiç kimse yetersizlik ihtimalini vermemiş ve bu konudan bahsetmemiştir. Görünüşe göre fakihlerin genelinin bu inanç ve tasavvurunun kaynağı olan zekâtın, fakirlerin ihtiyacına yeterli olduğu görüşü, rivayetlerdedir. Çünkü bazı rivayetlerde bu noktaya işaret edilmiştir; toplumdaki zenginler, zekâtlarını verdikleri takdirde bu mallar, onların ihtiyaçlarını giderecek ve hiçbir fakir kalmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah b. Senan sahih bir hadiste İmam Sadık’tan (a.s) şöyle naklediyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Allah-u Teâla namazı farz kıldığı gibi zekâtı da farz kılmıştır. Ve zenginlerin mallarından fakirlere yetecek ölçüde farz kılmıştır. Eğer Allah, farz edilen ölçünün onlar için yeterli olmayacağını bilseydi kesinlikle daha fazlasını farz kılardı. O halde fakirlerin fakirliği, zenginlerin, fakirlerin hakkını ödemekten imtina etmesi sebebiyledir. İlahi hükmün eksikliğinden değildir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn45\">[45]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı manaya, Muhammed b. Müslim’in sahihi ve İmam Sadık’tan nakledilen (a.s) muteber rivayet de delalet eder.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn46\">[46]</a>&nbsp;Bundan dolayı Allah, zekâtı fakirlerin ihtiyaçlarını tamamen giderecek şekilde teşrii etmiş olduğundan, bu hüküm icra edildiğinde fakirlerin hakları ödenecektir. Sorun, bazı zenginlerin bu vazifeye amel etmeyip farz olan mali hakları yani zekâtı vermemelerindedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki mananın kabulü, beyan edilen noktanın devamlı ve bütün şartlarla mutabık olması, zekâtın yetersizlik varsayımının beyan edilmemesine sebep olmuş olabilir, bu ihtimali vardır. Görünüşe göre zekâtın yetersizliği varsayımının beyan edilmemesi için başka bir sebep mevcuttur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler bu sebepten dolayı bu konuya değinmemiş olabilirler. Zekât, fakirlerin ihtiyaçlarını gidersin ya da gidermesin, fakihler onlar için farz haklardan başka bir hakkı kabul etmiyorlar. Çünkü zenginlerin mallarından alınması gereken farz haklar alınmıştır. Farz olan zekâta yapılacak eklemenin delile ihtiyacı vardır ki böyle bir şey de mevcut değildir. Zekâtın dokuz yerin dışında herhangi bir hakka sahip olmadığını söyleyen hadislere istinaden böyle bir yorum çıkarılabilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn47\">[47]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuç olarak mezkûr delillerden şöyle bir netice alınabilir: Fakihlerin görüşlerinde ve fıkhın zekât babında fakirliğin en haşin çehresi olan yemek, giyim, mesken gibi temel ihtiyaçların temini için en düşük imkânatın yokluğu ile mücadeleden bahsedilmiş, fakat çok önem verilmemiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun sebebi onların, fakirliğin ortadan kaldırılmasını zekât, humus, fey ve bazı malların halkın genel maslahatlarında kullanım yerleri çerçevesinde caiz görmelerinden kaynaklanır. Bu vazife, zekât, humus ve diğer mali kefaretler gibi mali farzların çerçevesinde, zenginlerin sorumluluğundadır. Ve bu kaynakların toplanarak, genel maslahatlar ve Allah yolunda kullanılması, devletin sorumluluğundadır. Bundan dışında, fakirlikle mücadelede zenginlerin hiçbir sorumluluğu yoktur. Bu durum, bazı hadislerin gerektirdiği gibi zenginler görevlerini gerçekleştirmeleri ya fakirliği ortadan kaldırmak için yeterlidir veya zenginlerin bundan fazlasıyla sorumlu tutulmadıklarındandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu söz devlet içinde geçerli olabilir. Zikredilen kaynaklar, fakirliğin ortadan kaldırılması için yeterli olmazsa, devlet, fakirliği ortadan kaldırmak için diğer kaynaklardan faydalanmak ve yeni vergiler koymakla sorumlu değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlik ve yoksulluğun varlığının sürmesi devletin yönetimini zorlaştırır ve fakihlerin bu konuda görevlerini eksik yaptığı olgusunun zamanla oluşumu önlenemez hal alır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Yemek Zorunluluğu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani değerli Lum’e şerhi kitabında zorunlu yerleri şöyle sayıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1-Bir şahıs, yemek yemediği zaman ölme ihtimali ile karşı karşıya kalabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Bir şahsa göre yemek yememek hastalanmasına veya hastalığının şiddetlenmesine yol açabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Yemek yememek, şahsın şiddetli bir şekilde zayıf kalmasına ve eğer yolculukta ise kervandan geri kalarak zorluk ve sıkıntıya düşmesine sebep olabilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn48\">[48]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zikredilen şıklar, özel bir haleti gösterse de fakihlerin özel ama yeterliliğe karşı tavırları bize, neticeye varmada yardımcı olur. Bir şahıs, aşırı açlıktan korkar, yemek yememek onun ölmesine veya hastalanmasına veya hastalığının şiddetlenmesine sebep olursa, böyle bir durumda başkasından yemek alamadığı zaman, zorunluluk miktarınca leş ve eti haram olan hayvanın etinden yiyebilir. Fakat bir başkasının yanında yiyecek bulunması durumunda iki yol ortaya çıkar; ya yiyeceğe ihtiyacı olan şahsın, o yemeği almak için parası vardır ve yemek karşılığında ödeme yapmalıdır veya o yemeği alacak parası yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Parası olduğu takdirde yiyecek sahibi, yiyeceği o şahsa vermek zorundadır. Çünkü zorunlu olan şahıs ölmek gibi bir tehlikeyle karşı karşıyadır ve muhterem bir canı kurtarmak farzdır; hastalık veya hastalığın şiddetlenmesine maruz kalmıştır ki bu, itina edilmesi gereken bir zarardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden yiyecek sahibi şahıs, “zarara uğratmamak” kuralı gereği malını vermek zorundadır. Diğer taraftan zor durumda olan şahsın, yiyecek mukabilinde vereceği parası ya da malı olduğunda malını vermesi farzdır. Çünkü yiyeceği parası varken karşılıksız vermek yiyecek sahibine zarar vermektir. Burada da “zarara uğratmamak” kuralı tekrar uygulanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O halde parası ya da malı olan zor durumdaki şahıs, yiyecek sahibinin karşılık istememesi dışında alacağı yiyecek karşılığında para vermelidir. Fakat yiyecek sahibi zorunlu durumu görerek yiyeceği, normalin üstünde bir fiyata satmak isterse bu durumda Şeyh Tusi, Mabsut kitabında özel bir görüşe sahiptir. Ona göre yukarıdaki durumda zor durumda olan şahıs malı, yiyecek sahibinden kaba kuvvetle alabilir. Bunu yapmalıdır çünkü şer’i açıdan o, yiyeceğe müstahaktır ve yiyecek, ödemeyi engelleyen başka birinin elindedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kaba kuvvete gücü yetmeyen şahıs, almak istediği malın bedeli karşılığında başka bir şey ödemeyecek şekilde geçersiz bir alış-veriş hilesine başvurarak yiyeceği alabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer sahih bir alış-verişten başka bir yol bulunmazsa ödemeyi kabul etmeli ve yiyeceği normalin üstünde bir fiyatla satın almalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O, normalinden daha fazla bir değere alınan mal ve alış-verişte belirlenen fiyatın, zor durumda olan şahsın aldığı mala sahip olup olmaması hakkında ihtilaf olduğunu söyleyerek şöyle buyuruyor: “Bazıları zor durumda olan şahsın aldığı malın sahibi olduğunu kabul etmişlerdir. Fakat bazıları da, bu durumda da sadece ödediği karşılık miktarınca sahip olduğunu söylemişlerdir. Çünkü zor durumda olan şahsın durumu, mecbur edenin durumu gibidir. Sonuçta ise Şeyh, Mabsut kitabında son görüşü kabul eder.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn49\">[49]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Muhtelef’te<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn50\">[50]</a>, Muhakkik Şerai’de ve Cevahir yazarı kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn51\">[51]</a>&nbsp;eğer malın karşılığından fazlası zor durumda olan şahsın ödeyebileceği bir miktar ise, ancak o miktara sahip olacaktır. Buna göre zor durumda olan şahıs sadece verebileceği fiyattan fazlasına sahip olamaz. Şimdi şu soruya dikkat edelim: zor durumda olan şahsın yiyecek karşılığında verebileceği mal ya da parası olmaması halinde, acaba yiyecek sahibinin bu yiyeceği vermesi farz mıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Hilaf’ta ve İbn İdris Şerai’de yiyecek sahibinin hiçbir zorunluluğu olmadığı görüşünü kabul ediyorlar. Kendi görüşlerine bazı deliller sunmuşlardır. Öncelikle telefe yardımın örneklerinden olmadığı için yiyecek vermemek haram değildir. İkincisi muhterem bir canı korumak farzdır lakin bunun delili icmadır ve icma, şer’i hükümlerin lafzi olmayan delili olduğundan onun yakin edilen miktarıyla yetinilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden muhterem bir canı kurtarmak için bir malı bağışlamanın farz olması, belli değildir. Aksine farz olmadığı kesindir. Çünkü şeri kurallara uygun davrananların devamlı yapageldikleri tam tersidir (hâlbuki müstemir sire-i müteşerri bunun hilafınadır). Örneğin para ödeyerek kurtarabilecekleri halde ödenmediğinden dolayı ölen şahıslar veya tedavi için paraya ihtiyacı olan hastalar, eğer muhterem canı kurtarmak farz olsaydı, zikredilen yerlerde para ödemek farz olurdu. Ve bu gösteriyor ki, muhterem canı korumak mutlak surette farz değildir. Bu şu demek, fıkıh âlimleri ve takva sahipleri, kendileri hesabına para ödenmese de ihtiyaç sahibini rahatlatırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh’in Hilaf’ta ve İbn İdris’in Şerai’de istisnai görüşleri karşısında diğer fakihler zor durumda olan şahsa yiyecek vermeyi, İbn Ebu Umeyr’in İmam Sadık’tan (a.s) naklettiği birçok muteber rivayete dayanarak farz bilirler. İmam Sadık (a.s) şöyle buyuruyor: “Bir tek kelimesiyle bir müminin öldürülmesine sebep olan şahsın kıyamet günü alnına, Allah’ın rahmetinden ümidini kesmiştir, yazılır.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn52\">[52]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah’tan ümidin kesilmesi, şahsın müekked haramları yaptığı zamandır. Burada da şahsın “yiyeceği vermiyorum” demesi veya fiili olarak vermemesiyle zor durumda olan şahsın ölümüne sebep olur. Aynı şekilde Cevahir yazarı şöyle buyuruyor: “Muhterem bir canı koruma gerekliliği, delile ihtiyacı olmayan aşikâr şeylerdendir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn53\">[53]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerin, yiyecek verilmesinin farz olması hakkındaki meşhur görüşünü kabul ettikten sonra şu soru beyan edilir: Veren şahsa hangi ölçüde vermesi farzdır? Acaba zor durumda olan şahsı, ölümden kurtarıp hayatına devam edebileceği miktarda mı vermelidir yoksa onu doyuracak ölçüde mi vermesi gerekir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehit Sani, her bir görüş için bir takım sebepler zikrettiği iki ihtimal veriyor.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn54\">[54]</a>&nbsp;Cevahir yazarı, doyuracak ölçüde verilmesinin gerekliliği görüşünün aşikâr bir zayıflığa sahip olduğuna inanıyor. Çünkü “zaruret, kendi miktarınca belirlenir” ve burada daha fazla zorunluluk iktiza etmediği sürece ölçü, sedd-i ramaktır (en az miktardır).<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn55\">[55]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gerçekte zorda olana yiyecek vermenin gerekliliği ve onun ölçüsü konusunda, bir taraftan muhterem bir canı korumak, diğer taraftan “insanlar kendi mallarının sahibidirler” kuralıyla çelişir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhterem canın korunmasıyla, mülkiyetin korunması kendi ölçütlerinden dolayı birbirleriyle çelişir. Elbette muhterem canın korunması, muhterem canı korumaya sıdk ettiği sürece öncelik sahibidir. Fakat muhterem canı korumak, ondan fazlasına sıdk etmemiştir. Mülkiyet hakkını korumak, gerekliliğin kaldırılmasını zorunlu kılar. Çünkü sedd-i ramaktan fazlasını kabul etmek, gerekliliğin olmamasını kabullenmektir ve ihtiyaçtan fazlasının yapılması halinde yardım ve ihsan etmiş sayılır. Şahıs, çaresizlik haddine ulaşır ve yiyecek sahiplerinin sayısı da çok olursa herhangi bir çelişkiye düşülmeden şahıs kurtarabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Sonuç</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalenin hedefi fakihlerin, fakirlik olgusuna ve mutlak fakirliğe karşı bakış açılarına ulaşmaktır. Bu yüzden fakirlikle mücadele, zenginlerin ve devletin fakirlik karşısındaki vazifesi, bu vazifenin sınırı, mutlak fakirlikle mücadelenin diğer fakirlik katmanlarına nispetle öncelik tanınarak tercih edilmesi veya edilmemesi hakkındaki görüşlerin ortaya konulması, bu makalenin hedeflerindendir. Bu araştırmadan ele geçen sonuçları şu şekilde beyan etmek mümkündür:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Şahıs çaresizlik haddine ulaştığında gücü yeten herkesin onu kurtarması farzdır. Eğer tek bir kişi varsa ve kurtarmaya gücü yetiyorsa, ona vacib-i ayni olur. Eğer birden fazla olursa, vacib-i kifaidir. Çünkü muhterem canı korumak farzdır. Sadece çaresizliği ortadan kaldıracak ölçüde vermek farzdır. Bu yüzden zaruret daha fazlasını gerektirmediği sürece seddi ramak miktarınca vermek gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Çaresizlik aşamasından sonra fakirlere karşı zenginlerin vazifesini iki bölüme ayırabiliriz. Birinci bölüm zekât, humus, fitre zekâtı, kefaret, belirli hak, hasat hakkı ve hatta adak gibi mali farzlardır. İkinci bölüm, zenginlerin gönüllü olarak yaptıkları borç, vakıf, miras ve sadaka gibi yardımlardır. İnançlı zengin, Allah rızası ve uhrevi sevaplar için gönüllü olarak zikredilen yardımları yapar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Fakihlere göre devletin de fakirlere karşı vazifeleri vardır. Devletin elinde bulunan kaynaklardan bazıları fakir ve yoksullar için kullanılır ve diğer bazılarının belirli kullanım yerleri olmadığından Müslümanların maslahatı ve İslam toplumu için kullanılır. Bu kaynakların, fakirliği ortadan kaldırmak için kullanılması, devletin teşhisine ve fakirliğin hâkim açısından diğer maslahatlara nispetle önemine bağlıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Fakirliğin ortadan kaldırılması için ihtisas edilen kaynakların bazıları, mutlak fakirliği ortadan kaldırmak içindir. Borç verme kurumu, müstahak olanın borç alarak küçük sermayelerle veya araçlarla çalışmasına yardımcı olarak fakirlikten ve hatta mutlak fakirlikten kurtulabilecek fakirlere yardım eden bir kurumdur. Gerçi borcu geri ödeme ümidi olmayan fakirler için borcun manası yoktur. Sadakalar, hasat hakkı, belirli hak, mutlak fakirliği ortadan kaldırmaya yönelik belirli müstehaplardandır. Fitre zekâtı ve kefaretler de mutlak fakirliği ortadan kaldırmaya yönelik farzlardandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Zekât, fakirliği ortadan kaldıran en önemli farz kaynaklardan sayılır. Görünüşe göre fakihler, bu kaynak ile mutlak fakirliği ortadan kaldırma önceliği görüşünü benimsememişlerdir. Çünkü birinci olarak Şia fakihlerinden ve Ehlisünnetin meşhur âlimlerinden hiç birisi, zekâtın müstehak sınıflar arasında paylaşımının gerekliliğine benimsememişlerdir. Bu yüzden zekât mallarının mutlak fakirlere göre daha iyi durumda olan şahıslar için kullanılması yeterlidir. İkincisi, Mebsut’ta Şeyh Tusi’den başka hiçbir fakih, zekâtın, fakirlerin ihtiyaçlarını gidermek için yetersiz olduğu varsayımına değinmemiştir. (Şehit Sadr’ın İktisadımız kitabı istisnalardan sayılabilir.) Bu varsayımın konu edilmemesi zihne şu görüşü getirebilir; fakihler, devlet ve zenginlerin vazifesi çerçevesinde bundan fazlasını benimsememişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Önceki bölümün genelinden anlaşılan şu ki, fakihler, mutlak fakirlikle mücadelenin önceliği olduğunu kabul etmemektedirler. Çünkü hadislere dayanarak zekâtı, fakirlerin ihtiyaçlarının temini için yeterli görüyorlar. Yetersizliği hakkında ise bir delil olmadığını kabul ediyorlar. Bütün herkes zekât vererek vazifesine amel ettiğinde fakir kalmayacaktır. Fakirin varlığı zekâtın yetersizliğinden değil, bazı zenginlerin sorumluluklarını yerine getirmemesindendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Bu delilin doğru kabul edilmesi, hem zekâtın yetersizliği varsayımının düzenlen-memesinin ve hem de zekâta müstahak guruplar arasında zekâtın paylaşımının farz olmasını kabul etmemenin beyanıdır. Çünkü her ne kadar zekâtın müstahak guruplar arasında paylaşılmasının farz olmadığına inanılsa da zekât, bütün sınıfların ihtiyaçlarını gidermek için yeterlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlerin ihtiyacının giderilmesi için zekâtın yetersizliği varsayımının düzenlen-memesinin delili, fakihlerin belirli farz haklardan başka bir mali farzı resmi olarak tanı-mamalarından kaynaklanabilir. İster zekât, fakirliğin tamamen ortadan kalkmasına sebep olsun ister olmasın, her iki surette zenginler, kendi vazifelerine amel etmişlerdir. Bu çıkarımda, bazı hadislere istinat edilmiştir. Elbette muhalif deliller de mevcuttur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Önceki maddelere istinaden şu netice alınabilir; fakihlere göre fakirlikle mücadele zorunluluğu zekât, humus, kefaret, fitre zekâtı gibi belirli mali farzlar, zenginler için zorunludur. Bu zorunluluk, kullanımı sadece fakirler için olan devlete ait kaynaklar için de geçerlidir. Eğer yapılan yardımlara rağmen hala mahrum şahıslar mevcutsa, zenginlerin mallarından, başka bir mali farz belirlemek için delil yoktur. Ama manevi yönlere, ilahi hedeflere ve uhrevi sevaplara dayanarak yardımlaşmaya, kardeşlik hakkına ve mali müstehaplara birçok vurgu yapılmıştır. Gönüllü yapılan yardımlarla mahrumların elinden tutmak toplum arasındaki bağı güçlendirir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gunnar Myrdal, Tarhi Barai Mubareze ba Fakr-i Cihani, Babek Kahramani tercümesi, Emir Kebir, 1355, s. 57.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Keith Griffin ve Jeffrey James, İntikal be Tovsiei Adilane, Muhammed Rıza Re’feti tercümesi, Vezaret-i Umur-i Harici, 1368, s. 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Luis Enrigue, age.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Michael Todaro, Tovsiei İktisadi der Cihan-i Sevvom c. 1, Gulamali Fercadi tercümesi, Sazman-i Bername ve Budçe, 1358, s. 250-251.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Scharl Jill ve Scharyl Reest, Tarih-i Akaid-i İktisadi, Kerim Sencabi tercümesi, Danışgah-i Tahran, 13, s. 245-246.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, s. 270-271</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Seyyit Ruhullah Humeyni, Tahriru’l-Vesile, c. 2, s. 125-126.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru’l-Kelam, c. 25, Daru’l-Kutubi’l-İslamiye, 1. baskı, s. 1-4.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, c. 28, s. 122.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Mearic, 24-25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, c. 15, s. 10.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Enam, 141.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Nasır Mekarim Şirazi ve yardımcıları, Tefsir-i Numune, c. 6, Daru’l-Kitabi’l-İslamiyye, 7. baskı, 1361, s. 56.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; Yusuf Behrani, el-Hadaiku’n-Nazire, c. 12, Müessese-i Neşr-i İslami, s. 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; Murtaza Ensari, kitab-ı taharet, c. 2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru’l-Kelam, c. 15, s. 8.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; Muessese-i Fıkhiyi Şia, Silsiletu’l-Yenabiu’l-Mevedde, ed-Daru’l-İslamiyye, miladi 1993, c. 29, s. 208.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Age, miladi 1990, c. 5, s. 181.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 372.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref20\"><sup>[20]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 276.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref21\"><sup>[21]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 411.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref22\"><sup>[22]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 343.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref23\"><sup>[23]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 280.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref24\"><sup>[24]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 232.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref25\"><sup>[25]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 434.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref26\"><sup>[26]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 247.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref27\"><sup>[27]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 330-331.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref28\"><sup>[28]</sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, Velayet-i Fakih, c. 3, Daru’l-Fikr, Kum 1411 h. k, 1. baskı, s. 495-498.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref29\"><sup>[29]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 37.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref30\"><sup>[30]</sup></a>&nbsp;&nbsp;&nbsp; Gerçi bu mefhumun algılanmasında sapmalar olmuşsa da şan ve konum, olumlu yönlere de sahiptir. Bunun tahlili için başka bir fırsat gerklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref31\"><sup>[31]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Bakır Sadr, İktisaduna, Mektebu’l-E’lami’l-İslami, 1. baskı, 1417 hk, s. 465 ve 475 ve 476.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref32\"><sup>[32]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. Hasan el-Hurru Amuli, Vesailu’ş-Şia, c. 6, bab 8 ez abvab-ı müstehakkini zekât, hadis 4, s. 159.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref33\"><sup>[33]</sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi için, Muhammed Rıza Yusufi, Mecellename-i Mufid, sayı 16, Mukayese-i Mefahim-i Fakr ve Meskenet Ba Du Mefhumi Fakr-ı Mutlak ve Nisbi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref34\"><sup>[34]</sup></a>&nbsp;&nbsp;&nbsp; “Söz budur ancak; sadakalar (zekâtlar), yoksulların, hiçbir şeyi bulunmayanların, o malı toplayıp devşirmeye memur olanların, gönülleri Müslümanlıkla uzlaştırılmak istenen kişilerin, kölelerle tutsakların, borçluların, Allah yolunda savaşanların ve yolda kalmışların hakkıdır, Allah’ın hükmüdür bu ve Allah her şeyi bilir, hüküm ve hikmet sâhibidir.” Tevbe, 60.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref35\"><sup>[35]</sup></a>&nbsp;&nbsp;&nbsp; Merhum Ayetullah Yezdi Tabatabai, Urvetu’l-Vuska’da, c. 1, taklit konusunun 23. meselesinde adaleti şöyle tanımlıyor: “Adalet, farzları yerine getirme ve haramları terketme alışkanlığıdır. Zanni ve yakini olarak keşfedilen hüsn-ü zahirle veya bilgi olarak fayda sağlayan yaygınlıkla sabit olur. Müçtehitlerin herbirisi tanımın içeriğine dipnot yazmışlardır. Her halükarda günah, farzları terkedip haramları yapmaktır. Günahkâr iki çeşittir, yapılan yardımları, birincisi içki içmek gibi haram yollarda harcayan, ikincisi namaz ehli olmayan şahıs gibidir. Söz konusu günahkâr, zekât malını haram yolda kullanandır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref36\"><sup>[36]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, age, c. 15, s. 394.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref37\"><sup>[37]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmed Hansari, Camiu’l-Medarik, c. 2, s. 77, Müessese-i İsmailiyan, 2. baskı, 1364.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref38\"><sup>[38]</sup></a>&nbsp;&nbsp;&nbsp; Yusuf el-Bahrani, el-Hadaiku’n-Nazire, age, c. 12, s. 226-228.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref39\"><sup>[39]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf Hilli, Tezkiretu’l-Fukaha, c. 5, s. 338-339, Müessese-i Alu’l-Beyt, 1. baskı, 1414 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref40\"><sup>[40]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Muhammed Kazım Yezdi, Urvetu’l-Vuska, c. 2, mesele 9, zekât müstahaklarının sıfatları babı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref41\"><sup>[41]</sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, ez-Zekât, c. 3, s. 252, Neşr-i Tefekkür, 1. baskı, 1413 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref42\"><sup>[42]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmet Hansari, age, s. 58.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref43\"><sup>[43]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, age, s. 336-338.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref44\"><sup>[44]</sup></a>&nbsp;&nbsp;&nbsp; Muessese, Fıkh-ı Şia, age, c. 29, s. 201-202.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref45\"><sup>[45]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, babu evvel min ebvabi ma tecibu fihi’z-zekât, hadis 3.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref46\"><sup>[46]</sup></a>&nbsp;&nbsp;&nbsp; Age, hadis 2 ve 6.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref47\"><sup>[47]</sup></a>&nbsp;&nbsp;&nbsp; Age, bab 8 min ebvabi ma tecibu fihi zekât.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref48\"><sup>[48]</sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Şerhu Lum’eti’l-Dimeşkiyye, c. 7, s. 348, İntişarat ve Çaphane-i İlmiyye-i Kum, 2. Baskı, 1396 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref49\"><sup>[49]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Tusi, el-Mabsut, c. 6, s. 285-286, el-Mektebetu’l-Murtezeviyye.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref50\"><sup>[50]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, el-Muhtelef, c. 687, Mektebetu’n-Neyneva el-Hadise.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref51\"><sup>[51]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, c. 36, s. 438.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref52\"><sup>[52]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, c. 19, 2. Bab, min ebvabi’l-kısas fi’n-nefs, hadis 4, s. 9.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref53\"><sup>[53]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 432-433.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref54\"><sup>[54]</sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Mesaliku’l-Efham fi Şerhi Şeraii’l-Ahkâm, c. 2, s. 250, Mektebetu Basiret, Kum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref55\"><sup>[55]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 434.</p>\n<!-- /wp:paragraph -->','Fakihler Açısından Fakirlikle Mücadele','','trash','open','open','','fakihler-acisindan-fakirlikle-mucadele__trashed','','','2020-05-08 13:07:46','2020-05-08 10:07:46','',0,'http://islamex.com/?p=722',0,'post','',0),(723,1,'2020-04-29 13:09:28','2020-04-29 10:09:28','<!-- wp:paragraph -->\n<p><strong><br>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalenin hedefi, fakihlerin fakirlikle mücadele şekillerine, özellikle mutlak fakirlik hakkındaki görüşlerine ulaşmaktır. Bu yüzden, fakirlikle mücadele hükmü, zenginlerin ve devletin fakirlik karşısındaki vazifeleri, bu sorumluluğun sınırı, mutlak fakirliğin diğer fakirlik katmanlarına oranla, öncelikte tutulması veya tutulmaması gibi soruların cevabı, bu makalenin hedefleri arasındadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Konunun Zeminesi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Toplumlar her zaman fakirlik olgusundan sıkıntıya düşmüşlerdir. Endüstriyel devrimden sonra, beşerin yetenekleri görülmemiş bir şekilde artmıştır. Ama işçiler, birçok mahsulü pazara çıkarmak için ağır işlerde çalışarak fabrikanın çarkını çevirirken, kendileri hatta en düşük imkânlardan bile mahrumlardı. Bu şartlarda fakirlik, daha fazla acı ve daha fazla sıkıntılarla iç içe geçmiştir. O asrın faciaları, muhalif fikirlerin meydana çıkmasına sebep oldu. Marksizm düşüncesi böyle bir atmosferin en temel ve en geniş sonucuydu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diğer taraftan işçiler ve mahrumlar, bitmez tükenmez bir gayretle kendi insani haklarına ulaşmak için çaba sarf ettiler. Günümüzde kapitalist düzen, birçok iniş çıkıştan sonra, sosyal güvenlik düzenini şekillendirerek, büyük ölçüde toplumun mahrumlarının dert ve sıkıntılarını azaltmada başarılı olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kapitalist düzenin bu başarısı, rakip ekolleri şu soruya yönlendirdi, kendilerinin fakirliğe karşı düşüncesi nasıldı ve bu fenomenin yok olması için hangi araçları tasarlamıştı. Müslüman düşünürler, özel ilgi ve alakayla bu sorunun -fakirlik ve geri kalmışlık sorgusunun- peşinden gitmişlerdir. Çünkü bütün Müslüman toplumlar, gelişmemiş ülkeler kategorisindedirler. Fakirlik ve geri kalmışlık bu ülke halklarına sıkıntı vermektedir. Bu yüzden bazıları tarafından İslam suçlanmış ve bu toplumların fakirlik sebebini, onların inançlarının sonucu bilmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun için İslam ve Müslümanların bu olay hakkındaki bakış acısının incelenmesi zorunludur. İslam tarihinde fakihler, din âlimlerinin en karakteristik şahısları olmuştur. İslam ahkâmının keşfedilmesi ve açıklanması sorumluluğunu üzerlerine almışlardır. Onlar, İslam ve halkın irtibat halkası sayılmışlardır. Zaman içerisinde, dini telakkilerin oluşmasında önemli rol oynamışlardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden onların, fakirlik olgusuna bakış açıları ve mücadele şekillerini araştırmak, önem arz eder. Bu makalede fakihlerin, fakirliğe bakış açıları ve aşağıdaki sorular hakkındaki görüşlerini ortaya çıkarmak için çaba sarf edilmiştir. Fertlerin ve toplumdaki grupların sahip olduğu şartlar nelerdir ve fakirlik ve mahrumiyete duçar olma sebepleriyle mücadelede, nasıl bir hükme sahiptir? Acaba fakirlikle, özellikle fakirliğin haşin çehresiyle (mutlak fakirlik) mücadeleyi zorunlu bilerek, özel bir hassasiyetle takip etmişler midir veya onu, müstehap işler zümresinden mi bilmişlerdir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, acaba bu görev, fakirliği yok etmek için elindeki imkânları değerlendirmesi gereken devlete mi aittir, yoksa herkesin, bütün zenginlerin de vazifesi midir? Yine fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, devletler, fakirliği yok etmeyi öncelikli siyasetleri olarak görmez veya bunu başaramazlarsa, fakirlikle mücadelenin sınırı nereye kadardır olacaktır? Acaba devlet, belirli vergiler fakirler için yeterli olmadığı takdirde, koyulan yeni vergilerle mücadele yolunu seçebilir mi veya milli kaynaklardan yaptığı kesintilerle, fakirlikle mücadele edebilir mi? Aynı şekilde zenginlerin verdikleri vergiler yeterli olmadığı zaman, bu sorunun çözülmesi için kendi varlıklarından mı vermek zorundadırlar?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakirlikle Mücadelenin Aşamaları</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlikle ilgili her bakış açısı, üç aşamada ele alınabilir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Zenginlik Kaynaklarının Birleşimi ve Temel Varlıkların Paylaşımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginlik kaynaklarının ele geçirilmesi ve temel varlıkların paylaşımı, fakirlik olgusunun şekillenmesinde önemli bir role sahiptir. Zenginlik kaynakları, halktan özel bir grubun eline geçecek şekilde paylaştırılırsa, neticesi fakirlik ve yoksulluk olacaktır. Bu yüzden Myrdal<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn1\">[1]</a>, Griffin<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn2\">[2]</a>, Enrigue<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn3\">[3]</a>&nbsp;ve Todaro<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn4\">[4]</a>&nbsp;gibi gelişimci ekonomistlerden bir gruba göre fakirliği ortadan kaldıran ve temel ihtiyaçların giderilmesini hedef edinen stratejiler, zenginlik kaynakları ve mal varlıklarını kendi programlarının merkezinde bulundurmalıdırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Üretim Faktörlerinin Payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirliğin şekillenmesinde, üretim faktörlerinin payı önem arz eder. Ekonomik faaliyetlerin mekanizması ve ekonomik özgürlüğün dairesi, üretim faktörleri payını, sermaye ve iş gücü gibi iki pazarda belirleyicidir. Örneğin, 18 ve 19. asrın endüstriyel toplumları, kapitalistlerin sınırsız ve mutlak devri olarak adlandırılabilir. Sözleşme özgürlüğü, onların şartlarını işçilere yüklüyordu. Sonuç olarak işçilerin emekleri en düşük seviyede belirleniyordu. Öyle ki o asrın yazarlarından biri şöyle yazıyor: “Eğer yiyecek bir şey bulmak isteseler, ekmekten daha başka tatsız fakat bedeni 48 saat ayakta tutacak başka bir yiyecek yoktu. Halk, iki günde bir yemek yemek zorunda kalıyordu.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn5\">[5]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birçok işçiden kötü niyetle istifade edilip, hakları gasp ve ihlal ediliyordu. Bu konu farklı şekillerde o devrin yazarları tarafından tasvir edilmiştir. Her yaşta çocukların sağlıksız şartlarda, kadın ve erkeklerin uzun süreli zor işlerde düşük ücretlerle çalıştırılması ve kötü iş koşullarından kaynaklanan hastalık ve zorlukların hepsi, yapılan sözleşmelerdeki kuralsız özgürlüğün sonuçlarındandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Jan Baptiste Say, klasik Fransız ekonomist, İngiltere’yi ziyaretinde (miladi 1815) işçilerin sahip oldukları zor şartları şöyle anlatıyor: “Bir işçi, övgüye değer olan bütün zahmetleri göz önünde bulundurulduğunda, kendisinin ve aile fertlerinin zorunlu ihtiyaçlarının dörtte üçünü ve bazen de yarısından fazlasını temin edememektedir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn6\">[6]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pazarın işleyiş tarzı, o pazardaki arz-talep esasına dayalı olarak denge noktasını gösterir. Fakat bu denge noktasının, asgari geçimle uyumlu olup olmadığı bu işleyiş tarzının görevi değildir. Buna göre pazarın işleyiş tarzı, ekonomik özgürlüğün sınırı ve devletin ekonomik alandaki varlığı, fakirlik olgusunda etkilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3- Yeni Baştan Paylaşım</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İktisat çarkı hareket ettiği ve iktisadi faaliyetler şekillendiği zaman, üretim sebeplerinden her biri, toplumun iktisat mekanizmasıyla uyumlu olan bölümü kendine ayırarak, gelir sahibi olur. Bununla kimsesizler, özürlü ve aciz aile reisleri veya bu çarka dâhil olmadıkları için iş arayan sağlıklı ama işsiz fertlerin, iktisadi faaliyetlerde payları yoktur. Bir grup da, iktisadi faaliyete dâhil olmalarına rağmen bazı sebeplerden dolayı, naçiz bir pay alabilirler ki günlük geçimleri için bile yeterli değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuçta mezkûr gruplar, fakir ve yoksulluğa duçar oluyorlar. Bu aşamada gelir dağılımı ve verimli içtimai gelir temin düzeninin şekillenmesinin zarureti ortaya çıkıyor. Her çeşit ekonomik düzen, kendi ekonomik şartları ve bakış açısına dayanarak, meydana gelen sorunla mücadele için verimlilik açısından farklı şekillerde özel yöntemler geliştirir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adı geçen üç aşama içerisinden, üretim payı ve temel varlıkların bir elde toplanması aşamaları, fakirliğin ortaya çıkmasıyla ilişkilidir. Üçüncü aşama da toplum içinde şekillendikten sonra fakirlikle mücadeleden bahseder. Bu yüzden fakirlik olgusuna karşı bir ekol veya mecmuanın görüşlerine bütünüyle ulaşmak, her üç aşamanın da incelenmesine muhtaçtır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede üçüncü aşamadan bahsedilir. Bu yüzden araştırma konusu, fakihler açısından fakirliğin ortadan kaldırılmasıdır. Bu araştırma, iki başlıkta düzenlenmiştir. Birinci başlıkta, özel bir fakirliğe vurgu yapmadan fakihlerin genel anlamda fakirliği ortadan kaldırmakla ilgili görüşleri incelenmiştir. İkinci başlık, mutlak fakirliğe odaklanmıştır. Birinci başlık incelendikten sonra akla şöyle bir soru gelebilir; acaba fakihler, fakirlikle mücadelede, önceliği fakirliğin en haşin çehresi olan mutlak fakirliğe vermişler midir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakihler Açısından Fakirlikle Mücadele</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkhın çeşitli konuları incelendiğinde görülür ki, fakihler açısından fakirlikle mücadele, zenginlerin ve din devletinin vazifeleri olarak iki alanda söz konusu edilir. Bu yüzden fakihlerin görüşlerini elde edebilmek için iki alanın düzenlemesini yapıyoruz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Zenginlerin Fakirlere Karşı Görevleri</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginlerin vazifesi, ihtiyari/isteğe bağlı ve ilzami/zorunlu vazifeler diye ikiye ayrılabilir. İhtiyari vazifelerden maksat, dinin, fakirler ve mahrumlara yardım için beyan ettiği müstehap hükümlerdir. Onları yapan için uhrevi sevaplar karar kılınmıştır. Borç, vakıf, sadaka, miras bunlardandır. İhtiyari vazifelerin bir diğer türü de Müslümanların kendi istekleriyle kendilerine gerekli gördükleri vazifelerdir; bir insanın kendi hacetlerinden birine ulaşmak için yoksulu doyurmak (veya diğer ihtiyaç sahiplerine yardım türleri) gibi adak adaması buna bir örnektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Adak, adandıktan sonra her ne kadar yerine getirilmesi farz olsa da, aslı isteğe bağlı olduğu için ihtiyari vazifelerden sayılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlzami vazifelerden maksat, mukaddes şeriatın, zenginlere farz kıldığı vazifelerdir. Zekât, humus, mali kefaretler bu cümledendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a) Zenginlerin Mali Vazifeleri</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zekât, Müslümanların en meşhur mali farzlarındandır. Onun kaynakları ve dairesinden sarf-ı nazarla özellikle fakir ve yoksullar, sekiz kullanım yerinden sayılırlar. Humus da mali farzlardan olup harcama yerlerinin yarısı fakir seyyitler içindir. Ramazan ayının fitre zekâtı da mali farzlardan olup onun da harcama yerleri fakirlere özeldir. Fitre zekâtının verilme ölçüsü, şehir halkının genel yiyeceğidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam, bazı günahlar ve hatalar için kefaret denilen mali cezalar belirlemiştir. Fakir ve muhtaçları yedirmek veya giydirmek, birçok günahın kefaretidir. Kefaret dört çeşittir. Birincisi, mertebe kefaretidir. Mertebe kefaretinden maksat şudur; belirtilen ilk ceza yerine getirilmelidir, bu ceza yerine getirilemezse yine belirtilen ikinci ceza yerine getirilmelidir. Mertebe kefareti üç yere şamil olur; zihar ve kasıtsız katlin cezası, bir köle azat etmek, buna gücü olmazsa ara vermeden iki ay oruç, buna da gücü olmazsa altmış fakiri doyurmaktır. Ramazan ayında, öğlenden sonra orucunu bozan şahsın cezası, on fakiri doyurmaktır. Eğer bu mümkün olmazsa üç gün oruç tutmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kefaretin ikinci çeşidi, muhayyere’dir (seçmekte serbest olmak). Muhayyere kefaretinden maksat, hata yapan şahsın cezalar arasında seçim yapabilmesidir. Ramazan ayında orucunu yiyen, adağını yerine getirmeyen veya sözünde durmayan ve matemde saçlarını yolan şahıslar, köle azat etmeli veya iki ay oruç tutmalı ya da altmış fakiri doyurmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kefaretin üçüncü çeşidi, muhayyere ve mürettebe kefaretidir. Yeminin bozan veya matemde saçını yolan ve tırnaklarıyla yüzünü yaralayan kadın veya çocuğunun ya da eşinin yasında elbisesini parçalayan kişi öncelikle bir köle azat etmeli veya on fakiri doyurmalı, giydirmelidir. Bunlardan hiçbiri mümkün olmazsa üç gün oruç tutmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü çeşit, cem kefaretidir. Bir şahsın, bir mümini kasıtlı ve bilerek öldürdüğü zamandır. Aynı şekilde ramazan ayında haram yolla orucunu bozan şahıs, bir köle azat etmeli, iki ay oruç tutmalı ve altmış fakiri doyurmalıdır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn7\">[7]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü çeşit kefaret, fakirlerin sahip oldukları özel konumu gösterir. Mürettebe ve muhayyere kefaretinde yaygın olan, fakirleri doyurmaktır. Başka bir farz ve vazife de şudur ki, eğer bir şahıs, yemek yemek zorunda kalırsa, onu doyuracak şahıs için, onu bu zorunlu durumdan kurtarmanın farz olmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b) Zenginlerin Gönüllü Olarak Yaptıkları Yardımlar</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mahrum ve muhtaçlara yardım, vurgu yapılan müstehaplardan ve yüce dini değerlerden olup, fıkıh ilminde bu yönde çalışan kurumların hükümlerini beyan için kitaplar ve bablar mevcuttur. Borç, bu kurumlardan bir tanesidir. Sahib-i Cevahir’in söylediği gibi, borç vermenin fazileti hakkında mütevatir dini hükümler gelmiştir. Bu büyük fazilet ve sevap, ihtiyaç sahiplerine yardım ve onların sorunlarını halletmek sebebiyledir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn8\">[8]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vakıf da temel dini sünnetlerdendir, hayırların ve yardımların büyük bir bölümü bu yolla gerçekleşir. Vakfın çeşitleri ve hükümleri, fıkıhta beyan edilmiştir. Onlardan bir tanesi, genel olarak kamu maslahatına olan vakıf ve özel olarak fakirler için yapılan vakıftır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sadaka da, Müslüman toplumlarda sabit kurumlardandır. Sahib-i Cevahir, onu şöyle anlatıyor: “Onun vurgulanan müstehaplardan olması tevatür haddindedir. Öyle ki sadakanın müekked müstehaplığı Şia mezhebinden ziyade, İslam dininin zaruriyatından sayılabilir. Birçok rivayette, Allah katındaki değerine vurgu yapılmış ve verilen sadakanın fakirin eline ulaşmadan Allah’ın eline ulaşacağı söylenmiştir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn9\">[9]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zenginler için miraslarının üçte birini vasiyet etmek müstehaptır. Miras, hem kamu maslahatı hem de fakirler için kullanılır. Adak her ne kadar farzlardan olsa da, aslı ihtiyari olduğu için farz olması kişinin kendi ihtiyarıyla, kendini zorunlu kılmasıyladır. Bu yüzden ihtiyari emirler grubunda zikredilmiştir. Adak, meşru yerler için geçerli olduğundan adak edilmesinden dolayı yapılan iş, caiz ve müstehaptır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakir ve yoksulları doyurmak, sahipsiz aile kızlarının çeyizlerini temin etmek, zorda kalanların borcunu ödemek vs. adağın gerçekleştiği yerlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hak, başlıca müstehaplardandır. Kuran-ı Kerim, doğru ve iyi insanları şöyle anlatıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Ve öyle kişilerdir onlar ki mallarında malûm bir hak var. İsteyene ve mahrûm olana.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn10\">[10]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hak şunu temsil eder, insan, her ay, her hafta veya her gün mali gücüne göre malum bir miktarı kendine zorunlu kılmalı ve bu yolla sürekli bir şekilde ihtiyaç sahiplerine yardım etmelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Belirli hakkın fazileti hakkında birçok hadis rivayet edilmiştir. Öyle ki bazılarına göre merhum Saduk (r.a) belirli hakkın farz olduğunu kabul etmiştir. Fakat merhum Saduk’un dışındaki fakihler arasında belirli hakkın müstehap oluşunda ihtilaf yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir’in sahibine göre, belirli hakkın nasslarına müracaat ettikten sonra bu hadislerden farz ihtimali çıkaran bir şahıs, gerçekte o hadisleri tam anlayamamıştır ve fetva yetkisine de sahip değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Saduk’a atfedilen nispet, doğru değildir. Çünkü merhum Saduk, sadece hadislerin içeriğini nakletmiştir. O, belirli hak ayetini beyan ettikten sonra şöyle söylüyor: “Belirli hak, zekâttan farklıdır. O, insanın mali gücüne göre kendini vermeye zorunlu kıldığı bir miktar maldır. Sonuç olarak merhum Saduk’un sözü hiçbir şekilde ona nispet edilen şeyle uyumlu değildir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstehaplardan bir diğeri de hasat hakkıdır. Kuran şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>”…Meyve verince meyvelerinden yiyin, devşirme günü hakkını da isrâf etmemek şartıyla verin.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazılarına göre bu hak, farz olan zekâtın kendisidir. Ama birçok hadiste bu hak, zekâtın dışında tanıtılmıştır. Maksat, ihtiyaç sahipleri varken toplanan meyve veya ele gelen mahsulden ona verilmesidir. Belirli ve sabit bir miktarı yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazılarına göre hasat hakkı, zekât Müslümanlara farz kılınana kadar farz hükme sahipti ama zekât ayeti nazil olduktan sonra onun hükmü kaldırıldı.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn13\">[13]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Şeyh Saduk, Hilaf kitabında hasat hakkının farz olduğunu kabul etmiştir. Merhum Seyyid Murtaza da İntisar’da, müstehap oluşuna hükmettikten sonra, farz ihtimalini de uzak görmemiştir. Ama Hadaik’te müstehap oluşu için şöhret iddiasını nakletmiştir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn14\">[14]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Ensari de mezhebin istikrarı iddiasında bulunmuştur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn15\">[15]</a>&nbsp;Cevahir’in sahibi ise, sire-i kat’iye kaidesiyle müstehap olduğu iddiasında bulunmuştur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Fakirliğe Karşı Devletin Görevi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkhi kaynaklarda devletin mali kaynaklarını iki başlık altında toplayabiliriz. Birincisi, özel ve belirli harcama yeri olan kaynaklardır ki, şer’î hâkim onları bu harcama yerlerinde kullanmalıdır. Zekât, devletin en önemli kaynaklarından bir tanesidir. Fakirler ve yoksullar, zekâtın harcanabileceği yerlerden biridir. Humus da mali kaynaklardan olup belirli harcama yerlerine sahiptir. Harcama yerleri imam hakkı ve fakir seyyidlerin hakkı olarak ayrılır. Fakihler bu konunun düzenlenmesiyle ilgilenmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Seyyid hakkı, ihtiyaçları gidermediği takdirde hâkim, yanında bulunan mallardan bunu telafi etmelidir. Şeyh, Mabsut kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn17\">[17]</a>&nbsp;İbn Berrac, Muhazzeb kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn18\">[18]</a>, Muhakkik, Şera’i kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn19\">[19]</a>, Sihreşti, Esbahu’ş-Şia kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn20\">[20]</a>, Yahya b. Said, el-Cami-u li’ş-Şera’i kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn21\">[21]</a>, Şehid-i Evvel, Beyan<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn22\">[22]</a>&nbsp;ve Durus kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn23\">[23]</a>&nbsp;ve Allame, İrşadu’l-Ezhan kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn24\">[24]</a>&nbsp;bu görüşü desteklemişlerdir. Gerçi Allame, el-Kavaid<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn25\">[25]</a>&nbsp;ve Telhisu’l-Meram<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn26\">[26]</a>&nbsp;kitabında bu görüş hakkında “Ala re’y” tabirini kullanmışlardır ki onun zayıflığına işaret eder. İbn İdris bu görüşün tek aşikâr muhalifidir. O, mutlak olarak bu görüşü reddetmiştir. Ona göre, fakir seyyidlerin hakkı, humsun yarısıdır ve bu miktar onların ihtiyaçlarından az veya çok olsun, fakir seyyidler için harcanır. Seyyid hakkı, onların ihtiyaçlarını gideremeyecek ölçüde olursa hâkimin, onların ihtiyaçları karşısında hiçbir sorumluluğu yoktur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn27\">[27]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna göre fakihlerin meşhur görüşü olan beytülmalın fakir seyyitlerin ihtiyaçlarını gidermek için harcanması görüşünün kabulünde şöyle bir soruyla karşılaşılır, fakir seyyidlerin ihtiyaçları için hangi mallar harcanmalıdır? Bazılarına göre sadece fey gibi fakir ve yoksullar için belirlenen mallar bu yönde kullanılmalıdır. Bazılarına göre ise belirli harcama yerleri olmayan diğer mallar da bu yönde kullanılabilir. Meşhur fakihler son görüşü desteklemektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Devletinin mali kaynaklarının ikincisi, belirli harcama yerleri olmayan kaynaklardır. Hâkim, Müslümanların-vatandaşın maslahatı için kullanabilir. Doğal olarak fakirliği ortadan kaldırmak, umumi maslahatlardan bir tanesidir. Ganimet, devlete ait mal varlıklarındandır. Ganimete ait en önemli yerlerden bir tanesi madendir. Savaş yoluyla devletin eline geçen topraklar olup devletin-halkın mülküdür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu topraklar hâkimin kontrolünde olup köprüler, camiler, memurlar ve askeri giderler gibi umumi maslahatlar için harcanır. Fey-ganimet de devletin ihtiyarında olan mallardandır. Haraç da feyin örneklerindendir. Şeyh Mabsut’ta, Muhakkik Şerai’de, Allame Tezkire ve Muntaha’da haracın harcama yerlerini halkın-Müslümanların maslahatı olarak bilir. Açıktır ki fakir ve yoksullar, İslam toplumunun başlıca maslahatlarındandır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn28\">[28]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müfit Mugni’de, İbn İdris Şerai’de, harcama yerinin Müslümanların maslahatı olduğundan fakir ve yoksulların ihtiyacını gidermek için kullanılması gerektiğini kabul eder. Vakıflar ve sadakalar genel olarak halkın yaptığı yardımlar, ihtiyaçları gidermek ve devlet hazinesinin temini için büyük bir kaynaktır. Devlet salahiyete ve gerekli işleve sahip olduğunda, halk ve devlet arasında güven meydana gelecek, bunun sonucunda ise devlet, halkın yardımlarıyla kendi vazifesini yerine getirmede daha çok çaba sarf edecektir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn29\">[29]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Mutlak Fakirlikle Mücadelede Fakihlerin Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlere göre fakirlere yardım ölçüsü, gınadır (yeterincedir-yeterliliktir). Gerçekte yeterlilik, müstehak olan fakirlere yardım sınırıdır. Ğına fıkıhta, şahsın kendisinin ve bakmakla yükümlü olduğu fertlerin standart ve münasip harcamalarını temin edebilecek gelire sahip olması anlamına gelir. Fakihlere göre standart ve orantılı harcamalar, ailenin konum<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn30\">[30]</a>&nbsp;ve şanıyla mutabık harcamalardır. Bu yüzden herhangi bir sebepten dolayı şahsın geliri, şanına mutabık harcamalarını karşılamaması durumunda fakir sayılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı fakihler de ğına kavramı hakkında başka bir unsur ileri sürerler, onlara göre halkın geneline göre normal bir gelire sahip olmak ğına için yeterlidir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn31\">[31]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hadiste de beyan edildiği gibi zekât verme sınırı, bireyin genel itibariyle halkın seviyesine ulaşmasıdır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn32\">[32]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki unsurdan birisinin yokluğu, harcamalar için belirlenen gelirin düşmesine sebep olacaktır. Bu surette fert, fakir sayılacağından zekât almaya müstehak olacaktır. Bu yüzden zekât alan şahısların sayısı çoğalmıştır. Belirli bir güce sahip olup, yaşantıları halkın geneli seviyesinde olmayan kimseler ve kendi şan ve konumlarına göre yeterli gelire sahip olmayanlar yerine, yaşamlarının temel ihtiyaçlarının en azını temin edemeyenlerden başlanılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bölümde odaklanmamız gereken soru şudur; Acaba fakihler, yaşam standartları açısından daha çok sıkıntı ve zorluk içerisinde olan ev, giyim ve yemek gibi en düşük imkânatı dahi temin edemeyen, başka bir tabirle mutlak fakirlik altında kıvrananlara öncelik tanımışlar mıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki soruya cevap vermek için, öncelikle kavramların doğru bir şekilde açıklanması gerekir. Zira fakirlik ve yoksulluk kavramlarıyla, mutlak fakirlik kavramı, mukayese edilmelidir. Mutlak fakirlik, yaşam gelirinin en düşük seviyesini teminden aciz olmaktır. Çünkü yaşayabilmek için asli üç ihtiyaç olan yemek, giyim ve meskenin temini zorunludur. Mutlak fakirlik buna işaret eder. Bu kavram, ekonomistler tarafından miladi 1970’lerde tanımlanmıştır. Fakirlik ve yoksulluk kelimeleri özellikle fıkıhta, zekâtın harcama yerleri başlığında konu edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iki kelime, gelirin iki aşamasına işaret eder. Birinci aşama, hiçbir geliri olmayan ve yemek, giyim gibi temel ihtiyaçların temininden aciz olan muhtaçlardır. Bu yüzden kendisinin ve ailesinin karnını doyurmak için başkalarından yardım ister. İkinci aşama, geliri olan bir ferde işaret eder. Ama geliri onun ve bakmakla yükümlü olduğu fertlerin standart harcamalarını karşılamaz; yani geliri giderinden daha azdır. Buna göre şöyle bir netice alınabilir. Birinci aşama, mutlak fakirlik kavramını çağrıştırdığından temel ihtiyaçların en düşüğünün yokluğu, her iki kavram için de tatbik edilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn33\">[33]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki denge ve birleşmeye dayanarak, fıkıh tarihinde mutlak fakirliğin adını zikretmeden bu olaya karşı fakihlerin mücadele şekilleri ve bakış açıları incelenebilir ve bu yolla fıkhın, dolu içeriğine konu eklenebilir. Bu bölümde mutlak fakirliğe karşı, fakihlerin mücadele şekli ve bakış açıları elde edilmeye çalışılmıştır. Birinci başlıkta geçtiği gibi fıkıh kitaplarında, fakirliğin ortadan kaldırılması için aynı derecede olmayan bazı kaynaklar zikredilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden, çalışmalar kaynak itibariyle bir kaç gruba ayrılır. Birinci grup, geniş bir daireye şamil olan kaynaklardır. Bütün umumi maslahatları içine alır. Ganimetler bu grubun en önemlilerinden olup cizye, fey ve bir görüşe göre haraç da bunlardandır. Bundan dolayı bu kaynaklar, umumi maslahatlar adı altında mutlak fakirliği ortadan kaldırabilecek kabiliyete sahiptir. Fakihler, mezkûr kaynakların kullanımında, umumi maslahatlar için olan harcamaları zikretmişlerdir. Fakat mutlak fakirliğin ortadan kaldırılma önceliği konusunda, diğer maslahatlara değinmemişlerdir. Onlara göre, maslahatlar şartlara göre değişir, çünkü önemli maslahatların teşhisini hâkimin sorumluluğuna bırakmışlardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vakıf ve miras da geniş bir daireye sahiptir. Burada vakfeden ve vasiyet eden şahıs, kendi mal varlığını herhangi bir maslahat yolunda harcayabilir. Gerçekte maslahatların belirlenmesi, vakıf ve vasiyet edenin idrak ve teşhisine bırakılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci grup, borçlanma ile ilgili kaynaklardır. Borçta şahıs, ihtiyacı olana bir müddet sonra geri vermesi şartıyla mal borç verir. Borç, hem zengine ve hem de fakire verilebilir. Borçta, malın geri verilmesi şart koşulduğu için, bu malı geri verebilecek fakirlere geri ödeme ümidiyle borç verilir. Örneğin, kudretleri olduğu halde iş gereçlerine sahip olmayan fakirler, borç alarak iş araç ve gereçleri temin edebilir veya çalışmak için az bir sermayeye ihtiyacı olan fakirler, mezkûr şartlarda borç alıp çalışarak fakirlikten kurtulabilir. Bu yüzden borç, çalışmak için iş arayan fakirlerin, çalışabilmeleri için fırsat doğuran güçlü bir araçtır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakat şunu dikkate almak konunun önemi gereği önemlidir, çalışma gücü olmayan fakirler için malın geri ödemesi söz konusu olmadığı için borç manasızdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü grup, mutlak fakirliğe tam anlamıyla odaklı olan kaynaklardır. Hasat hakkı, belirli hak, humus, fitre zekâtı ve kefaretler bu kabildendir. Hasat vaktinde bir grup fakirin mahsul toplanacağı zaman tarla başına geldikleri mekânda gerçekleşir. Onlar genellikle, fakirliğin şiddetinden en çok etkilenenlerdir. Verilen mahsulün ölçüsü de fazla değildir. Bu yüzden şahıslar, mutlak fakirliktedirler. Belirli haktaki genel yön, mutlak fakirlikte olanlara yöneliktir. Sadaka da genel olarak mutlak fakirlere yöneliktir. Zikredilen üç kaynak müstehap işlerdendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Humus, mali farzlardandır. Daha önce de söylenildiği gibi seyyid hakkı fakirliği ortadan kaldırmazsa şerî hâkim elinde bulunan diğer kaynakları fakir seyyidlere yardım için kullanabilir. Bu yüzden görünüşe göre genel olarak humusta hedeflenen şey, fakirliği ortadan kaldırmaktır. Fitre zekâtı ve kefaretlerde göz önünde bulundurulan ölçüler, fakirleri doyurmak ve onları giydirmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gerçekte göz önünde bulundurulan şahıs, yiyecek ve giyeceğe ihtiyacı olandır. Bu yüzden bu iki farzda, mutlak fakirlik hedef alınmıştır. Gerçi fıkıh kitaplarında, fitre zekâtının kullanım yeri olan fakirle, beden zekâtındakinin aynı olması bu konuyu belirsizleştirmiştir. Bu yüzden birinci grupta aslında umumi maslahatlar göz önünde bulundurulmuş ve fakirliğin ortadan kaldırılması için öncelik beyan edilmemiştir. İkinci grupta borç, iş araçları ve sermayeye ihtiyacı olan fakirlere verilebilir. Ama fakirlik durumunun en şiddetlisi, borç dairesi içinde değildir. İlave olarak borç, müstehap işlerdendir. Üçüncü grupta hasat hakkı, belirli hak ve sadaka, mutlak fakirliği ortadan kaldırmak için düzenlenmiştir. Ama bunlar da müstehap işlerdendir. Humus da mutlak fakirliği ortadan kaldırmayı hedef edinse de yüksek oranda fakir seyyidleri kapsamaktadır. Fitre zekâtı ve kefaretin hedefi mutlak fakirliği ortadan kaldırmak olmasına rağmen bu iş için geniş bir kaynak sayılmaz. Buna göre önemli bir hedefe sahip olan müstehap işler dışında mali farzlar, mutlak fakirliğin ortadan kaldırılması için bu yönlendirmeye sahip değildir denebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü grup, en meşhur mali farzlardan olan zekâttır. Bundan dolayı geniş bir şekilde bu konuya değinilmelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Zekâtın Kullanımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuran-ı Kerim fakir ve yoksulu, zekâtın verileceği sekiz yerden saymıştır.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn34\">[34]</a>&nbsp;Bu iki kavram, yeterlilik haddine ulaşmadan iki gelir merhalesine delalet eder. Birinci merhalesi mutlak fakirliğe tatbik edilebilir. Soru şudur: Acaba fakihler, zekâtın kullanılacağı yerde yaşam standartları açısından daha fazla zorluk çeken, yemek, giyim ve mesken gibi en temel ihtiyaçların temininden aciz olan kimseler için -başka bir tabirle, mutlak fakirlikten dolayı sıkıntı çekenler için- ikinci merhaleye nispetle öncelik hakkını kabul ediyorlar mıdır? Deliller, onların bu fertlerin önceliğini kabul etmediklerini gösteriyor. Bu deliller, en az üç başlık olarak zikredilebilir: “Zekâtın müstehak olanlara verilme önceliği”, “zekâtın paylaşım gerekliliğinin kabul edilmemesi” ve “zekâtın fakirlere yardım için yeterli olmama varsayımının düzenlenmemesi”.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a) Zekâtın Müstehak Olanlara Verilme Önceliği</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerin geneli, zekâtın paylaşımı ve kullanılacağı yerler konusunda, bazı öncelikler zikretmişlerdir. Ama bu öncelikler genel olarak zekâta müstehak olanların, yaşam standartlarına döner. Birçok fakih, zekât almaya müstehak olan şahısta adalet<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn35\">[35]</a>&nbsp;vasfını şartlardan bir tanesi olarak zikretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir’in yazarı, adalet şartına değinerek şöyle buyuruyor: “Adil olmayan bir şahıs, yemeğe muhtaç olacak kadar kötü ekonomik şartlara sahip olduğu zaman ona zekât vermenin sakıncası yoktur.” O, bu hükmü “Günahkâra yeterli ölçüde verilir.” rivayetinden istifade ederek verir. Çünkü “kadar” kelimesi, belirtisiz tenvine sahiptir. Bu, günahkâr fakire verilen en azın ölçüsüdür. Yani yemek ve giyim gibi mümkün olan en az ihtiyaçlardır. Ona göre zekâttan faydalanacak günahkârın durumu, adil bir şahsınki gibi değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Önceki konuyu beyan ettikten sonra Cevahir’in yazarı şu noktaya vurgu yapıyor: “Bütün bunlara rağmen, ihtiyat edilmeli ve zekât, günahkâr birine verilmemelidir. Çünkü iştigal-i yakini, beraat-ı yakini gerektirir, uğraşın varlığı, kabulü de gerçek kılar. Burada asıl vazife olan zekâtın verilmesidir ve bu vazife yakinidir. Günahkâr şahsa zekât verilmesinin, delillerin umumiyet ve mutlaklığına dâhil olup olmadığı bilinmediği ve zekât verenin (beriu’z-zimme olduğu) sorumlu olduğu farzı eda edip etmediği kesinleşmediği için ihtiyat, (beraat-ı zimme’ye) sorumlu olduğu farzı eda ettiğine yakin hâsıl olması için adil şahsa verilmesidir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn36\">[36]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden Cevahir’in yazarı, sözünün başında yiyecek temini için adil olmayan şahsa ve ailesine zekât verilmesine izin verse de, birkaç satır sonra ihtiyatı, onun terkedilmesinde görür. Adalet şartı hakkında son dönemde yaşayan fakihlerin geneli, şart olmadığını kabul ederler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn37\">[37]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler, zekâta müstehak olan bazı kimseleri, ortaya koydukları birkaç delile binaen diğer bazılarına göre öncelemenin müstehaplığı hakkında görüş bildirmişlerdir. Örneğin, Hadaik yazarı şöyle buyuruyor: “Âlimler, birkaç delile göre bazı müstehakların diğer bazılarına tercih edilmesinin müstehap olduğunu açıkça zikretmişlerdir. Birinin ötekinden daha faziletli olması gibi şeyler delildir. Birisi zor şartlarda dahi başkalarından birşey istemeyecek kadar hayâlıdır. Müstehak olanın akraba ya da aileden olması tercih sebeplerinden birkaçıdır.” O, daha sonra Allame vasıtasıyla Muhtelef kitabında Şeyh Mufid’ten şöyle naklediyor: “Müstehak olan bazılarının öncelenmesi farzdır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Mufid’e göre ihtiyaç sahipleri fakirlik, basiret, paklık ve dindarlık ölçülerine göre değerlendirilirler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn38\">[38]</a>&nbsp;Bu yüzden Şeyh Mufid’e göre takaddüm-öne almak için gerekliliklerde, ihtiyacın şiddet ve derecesinin yeri yoktur. Ama Hadaik yazarının tabiriyle âlimlerin açıkça zikrettiği ihtiyaç sahibi şahıs müstehap öncelikler cümlesindendir. Çok fazla ihtiyacı olmasına rağmen hayâsından dolayı başkasından istememiş ve başkasına el açmamıştır. Bu durumda dahi şiddetli ihtiyacın tercih sebeplerinden biri olduğunu açıkça söylemiyorlar. Merhum Allame Hilli, Tezkire kitabında bu noktaya açıklık getirerek şöyle buyuruyor: “En çok ihtiyacı olan şahıslara öncelik vermemiz müstehaptır.” Allame Hilli, aynı şekilde fazilet ehli şahısların da öncelikte tutulmasını müstehap bilir. Başkalarından bir şey istememeyi de başlıca tercihler arasında zikreder. Çünkü bu şahıslar, genelde bu ruh haline sahip olduklarından daha çok sıkıntı çekerler.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn39\">[39]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Büyük fakih merhum Seyyid Muhammed Kazım Yezdi, Urvetu’l-Vuska’da, adalet ve faziletten sonra ihtiyaç derecesini de başlıca müstehap tercihlerden kabul eder. O şöyle buyuruyor: “Zekât verilirken en adil, en faziletli ve en çok ihtiyaç sahibinin gözetilmesinin üstünlüğü vardır. Zikredilen vasıflar arasında çelişki meydana gelirse, örneğin, birisi faziletli diğeri daha adaletli veya birisi daha adaletli diğer daha muhtaç olduğunda, konumları araştırılmalı ve birisi, konumunun gerekliliğine göre seçmelidir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn40\">[40]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayetullah Muntezeri bu konunun devamında, tercih edilebileceklerin içinden birinin tercih edilmesine (tercih-i müreccehat) delalet eden rivayetleri zikrettikten sonra adalet ve faziletin tercihini beyan eden rivayetlerle, şiddetli ihtiyaca öncelik veren rivayetler arasında, zekâtın şer’î yasalaşma hikmetiyle uyumlu olsa da çelişki olduğunu kabul eder.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn41\">[41]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden zekâtın kullanım yeri tercihlerinde, şiddetli fakirlik yaşayan; yemek, giyim ve mesken gibi bedensel temel ihtiyaçların en azını temin etmekten aciz olanların tercih edilmeleri zorunlu değildir. Gerçi Allame Hilli ve merhum Yezdi gibi fakihler, müstehap tercihlerden biri olarak şiddetli ihtiyacı, adalet ve faziletle beraber zikretmişlerse de nihayetinde hiç kimse şiddetli ihtiyaç tercihinin zorunluluğunu kabul etmemiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b) Zekâtın Paylaşım Gerekliliğinde Adalet Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zekâtın kullanılacağı yerler hakkında beyan edilen konulardan bir tanesi de zekâtın, paylaşımı veya paylaşılmamasıdır. Gerçekte soru şudur, zekât almaya müstehak olanlar sekiz kısım olduğundan, acaba zekât bütün bu gruplar arasında bölünmeli mi veya bu gruplardan sadece bazılarına verilebilir mi?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şia fakihlerine göre zekâtın verileceği yerler sekiz grup olsa da onlar arasında zekâtın paylaşımı farz değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden, maruf olan şudur: Fakirlik ve yoksulluk kelimeleri yanyana kullanıldıkları zaman iki farklı kavrama delalet ettiği için paylaşım farz olmadığından bu iki kavram arasındaki farkın idrakı araştırma konumuz değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Hansari bu konu hakkında şöyle buyuruyor: “Kuran-ı Kerim ve bazı hadisler, zekâtın kullanılacağı yerleri beyan etmiştir. Eğer bu guruplar arasında zekât paylaşımı gerekli olsaydı, fakirlik ve miskinlik kavramlarının farkının ortaya çıkması için araştırma yapmaya gerek olurdu ve bu iki lafızdan hangisinin zekât verildiğinde vecibenin yerine getirilmesi hakkında bir sorunla karşılaşmamak için en kötü yaşam şartlarına delalet ettiğinin araştırılması gerekirdi. Ama zekât paylaşımı gerekli değilse, bu durumda kavramlar arasında araştırma ve bu kavramları birbirinden ayırmanın önemli bir sonuç ve faydası olmayacaktır. Çünkü önemli olan zekât verilebilmesi için cevaz oluşturacak bir tanımdır. Görünüşe göre cevaz haddinin her iki kavram için geçerli olan Gani-fazla olunmaması olduğu hakkında ihtilaf yoktur.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn42\">[42]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Hilli Tezkiretu’l-Fukaha’da şöyle buyuruyor: “Tüm Şia âlimlerine göre paylaşım farz değildir. Ehl-i sünnetin çoğunluğu da bu inançtadır. Hasan Basri, Suri, Ebu Hanife, Ahmed, aynı şekilde Ömer, Huzeyfe, İbn Abbas, Said b. Cubeyr, Tuhei, Eta ve Ebu Ubeyd de bu görüşe sahiptirler. Fakat Malik’e göre paylaşım farz olmasa da, ihtiyacı en çok olan öncelikte tutulmalıdır.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn43\">[43]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her halükarda fakirliğin farklı katmanları göz önünde bulundurulmalı. Mahrumiyet ve yokluktan yeterlilik merhalesine ulaşana kadar, hatta muhtaç kimse şanına uygun en temel yaşam ihtiyaçlarından yoksun olduğu halde, paylaşımın gerekliliğini kabul etmemek ve mezkûr gruplardan her birine verileni yeterli görmek, fakirliğin en haşin çehresi olan, mutlak fakirlikle mücadele için, özel bir başlığın olmadığını gösterir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>c) Fakirlere Yardım İçin Zekâtın Yeterli Olmadığı Varsayımı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler humus babında şöyle bir konuya değinirler: Seyyid hakkı, fakir seyyidlerin ihtiyaçlarını gidermeyip onları hala fakir bıraktığı zaman, hâkim beytülmaldan vereceği mallarla bunu telafi etmelidir. Gerçi fakihler humus konusundaki seyyid hakkının yeterli olmama imkânına değinseler de zekât konusunda, Mabsut<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn44\">[44]</a>&nbsp;kitabında Şeyh Tusi’den başka hiçkimse bu konuya değinmemiştir. Verilen zekâtlar, ihtiyaç sahiplerinin yaşamları için yeterli olmazsa ne yapılmalıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Şeyh, humus konusunda izhar ettiği gibi zekâtın muhtaçlar için yeterli olmaması durumunda beytülmaldan istifade edilmelidir. Burada şöyle bir sorunun yeri vardır: Fakihler, neden zekâtın yeterli olmama varsayımına değinmişlerdir? Görünüşe göre bu sorunun cevabında iki delil zikredilebilir. Birincisi, fakihler şöyle tasavvur etmiş ve şu kanıya varmış olabilirler; zekât mallarının verilmesiyle fakirlerin ihtiyaçları tamamen giderilebilir. Bu yüzden onların fakirliklerinin giderilmesi için diğer mallara ihtiyaç yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden Mabsut kitabında Şeyh Tusi’den başka hiç kimse yetersizlik ihtimalini vermemiş ve bu konudan bahsetmemiştir. Görünüşe göre fakihlerin genelinin bu inanç ve tasavvurunun kaynağı olan zekâtın, fakirlerin ihtiyacına yeterli olduğu görüşü, rivayetlerdedir. Çünkü bazı rivayetlerde bu noktaya işaret edilmiştir; toplumdaki zenginler, zekâtlarını verdikleri takdirde bu mallar, onların ihtiyaçlarını giderecek ve hiçbir fakir kalmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Abdullah b. Senan sahih bir hadiste İmam Sadık’tan (a.s) şöyle naklediyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Allah-u Teâla namazı farz kıldığı gibi zekâtı da farz kılmıştır. Ve zenginlerin mallarından fakirlere yetecek ölçüde farz kılmıştır. Eğer Allah, farz edilen ölçünün onlar için yeterli olmayacağını bilseydi kesinlikle daha fazlasını farz kılardı. O halde fakirlerin fakirliği, zenginlerin, fakirlerin hakkını ödemekten imtina etmesi sebebiyledir. İlahi hükmün eksikliğinden değildir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn45\">[45]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı manaya, Muhammed b. Müslim’in sahihi ve İmam Sadık’tan nakledilen (a.s) muteber rivayet de delalet eder.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn46\">[46]</a>&nbsp;Bundan dolayı Allah, zekâtı fakirlerin ihtiyaçlarını tamamen giderecek şekilde teşrii etmiş olduğundan, bu hüküm icra edildiğinde fakirlerin hakları ödenecektir. Sorun, bazı zenginlerin bu vazifeye amel etmeyip farz olan mali hakları yani zekâtı vermemelerindedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıdaki mananın kabulü, beyan edilen noktanın devamlı ve bütün şartlarla mutabık olması, zekâtın yetersizlik varsayımının beyan edilmemesine sebep olmuş olabilir, bu ihtimali vardır. Görünüşe göre zekâtın yetersizliği varsayımının beyan edilmemesi için başka bir sebep mevcuttur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihler bu sebepten dolayı bu konuya değinmemiş olabilirler. Zekât, fakirlerin ihtiyaçlarını gidersin ya da gidermesin, fakihler onlar için farz haklardan başka bir hakkı kabul etmiyorlar. Çünkü zenginlerin mallarından alınması gereken farz haklar alınmıştır. Farz olan zekâta yapılacak eklemenin delile ihtiyacı vardır ki böyle bir şey de mevcut değildir. Zekâtın dokuz yerin dışında herhangi bir hakka sahip olmadığını söyleyen hadislere istinaden böyle bir yorum çıkarılabilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn47\">[47]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuç olarak mezkûr delillerden şöyle bir netice alınabilir: Fakihlerin görüşlerinde ve fıkhın zekât babında fakirliğin en haşin çehresi olan yemek, giyim, mesken gibi temel ihtiyaçların temini için en düşük imkânatın yokluğu ile mücadeleden bahsedilmiş, fakat çok önem verilmemiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun sebebi onların, fakirliğin ortadan kaldırılmasını zekât, humus, fey ve bazı malların halkın genel maslahatlarında kullanım yerleri çerçevesinde caiz görmelerinden kaynaklanır. Bu vazife, zekât, humus ve diğer mali kefaretler gibi mali farzların çerçevesinde, zenginlerin sorumluluğundadır. Ve bu kaynakların toplanarak, genel maslahatlar ve Allah yolunda kullanılması, devletin sorumluluğundadır. Bundan dışında, fakirlikle mücadelede zenginlerin hiçbir sorumluluğu yoktur. Bu durum, bazı hadislerin gerektirdiği gibi zenginler görevlerini gerçekleştirmeleri ya fakirliği ortadan kaldırmak için yeterlidir veya zenginlerin bundan fazlasıyla sorumlu tutulmadıklarındandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu söz devlet içinde geçerli olabilir. Zikredilen kaynaklar, fakirliğin ortadan kaldırılması için yeterli olmazsa, devlet, fakirliği ortadan kaldırmak için diğer kaynaklardan faydalanmak ve yeni vergiler koymakla sorumlu değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlik ve yoksulluğun varlığının sürmesi devletin yönetimini zorlaştırır ve fakihlerin bu konuda görevlerini eksik yaptığı olgusunun zamanla oluşumu önlenemez hal alır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Yemek Zorunluluğu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani değerli Lum’e şerhi kitabında zorunlu yerleri şöyle sayıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1-Bir şahıs, yemek yemediği zaman ölme ihtimali ile karşı karşıya kalabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Bir şahsa göre yemek yememek hastalanmasına veya hastalığının şiddetlenmesine yol açabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Yemek yememek, şahsın şiddetli bir şekilde zayıf kalmasına ve eğer yolculukta ise kervandan geri kalarak zorluk ve sıkıntıya düşmesine sebep olabilir.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn48\">[48]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zikredilen şıklar, özel bir haleti gösterse de fakihlerin özel ama yeterliliğe karşı tavırları bize, neticeye varmada yardımcı olur. Bir şahıs, aşırı açlıktan korkar, yemek yememek onun ölmesine veya hastalanmasına veya hastalığının şiddetlenmesine sebep olursa, böyle bir durumda başkasından yemek alamadığı zaman, zorunluluk miktarınca leş ve eti haram olan hayvanın etinden yiyebilir. Fakat bir başkasının yanında yiyecek bulunması durumunda iki yol ortaya çıkar; ya yiyeceğe ihtiyacı olan şahsın, o yemeği almak için parası vardır ve yemek karşılığında ödeme yapmalıdır veya o yemeği alacak parası yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Parası olduğu takdirde yiyecek sahibi, yiyeceği o şahsa vermek zorundadır. Çünkü zorunlu olan şahıs ölmek gibi bir tehlikeyle karşı karşıyadır ve muhterem bir canı kurtarmak farzdır; hastalık veya hastalığın şiddetlenmesine maruz kalmıştır ki bu, itina edilmesi gereken bir zarardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden yiyecek sahibi şahıs, “zarara uğratmamak” kuralı gereği malını vermek zorundadır. Diğer taraftan zor durumda olan şahsın, yiyecek mukabilinde vereceği parası ya da malı olduğunda malını vermesi farzdır. Çünkü yiyeceği parası varken karşılıksız vermek yiyecek sahibine zarar vermektir. Burada da “zarara uğratmamak” kuralı tekrar uygulanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O halde parası ya da malı olan zor durumdaki şahıs, yiyecek sahibinin karşılık istememesi dışında alacağı yiyecek karşılığında para vermelidir. Fakat yiyecek sahibi zorunlu durumu görerek yiyeceği, normalin üstünde bir fiyata satmak isterse bu durumda Şeyh Tusi, Mabsut kitabında özel bir görüşe sahiptir. Ona göre yukarıdaki durumda zor durumda olan şahıs malı, yiyecek sahibinden kaba kuvvetle alabilir. Bunu yapmalıdır çünkü şer’i açıdan o, yiyeceğe müstahaktır ve yiyecek, ödemeyi engelleyen başka birinin elindedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kaba kuvvete gücü yetmeyen şahıs, almak istediği malın bedeli karşılığında başka bir şey ödemeyecek şekilde geçersiz bir alış-veriş hilesine başvurarak yiyeceği alabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer sahih bir alış-verişten başka bir yol bulunmazsa ödemeyi kabul etmeli ve yiyeceği normalin üstünde bir fiyatla satın almalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O, normalinden daha fazla bir değere alınan mal ve alış-verişte belirlenen fiyatın, zor durumda olan şahsın aldığı mala sahip olup olmaması hakkında ihtilaf olduğunu söyleyerek şöyle buyuruyor: “Bazıları zor durumda olan şahsın aldığı malın sahibi olduğunu kabul etmişlerdir. Fakat bazıları da, bu durumda da sadece ödediği karşılık miktarınca sahip olduğunu söylemişlerdir. Çünkü zor durumda olan şahsın durumu, mecbur edenin durumu gibidir. Sonuçta ise Şeyh, Mabsut kitabında son görüşü kabul eder.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn49\">[49]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Muhtelef’te<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn50\">[50]</a>, Muhakkik Şerai’de ve Cevahir yazarı kitabında<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn51\">[51]</a>&nbsp;eğer malın karşılığından fazlası zor durumda olan şahsın ödeyebileceği bir miktar ise, ancak o miktara sahip olacaktır. Buna göre zor durumda olan şahıs sadece verebileceği fiyattan fazlasına sahip olamaz. Şimdi şu soruya dikkat edelim: zor durumda olan şahsın yiyecek karşılığında verebileceği mal ya da parası olmaması halinde, acaba yiyecek sahibinin bu yiyeceği vermesi farz mıdır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Hilaf’ta ve İbn İdris Şerai’de yiyecek sahibinin hiçbir zorunluluğu olmadığı görüşünü kabul ediyorlar. Kendi görüşlerine bazı deliller sunmuşlardır. Öncelikle telefe yardımın örneklerinden olmadığı için yiyecek vermemek haram değildir. İkincisi muhterem bir canı korumak farzdır lakin bunun delili icmadır ve icma, şer’i hükümlerin lafzi olmayan delili olduğundan onun yakin edilen miktarıyla yetinilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden muhterem bir canı kurtarmak için bir malı bağışlamanın farz olması, belli değildir. Aksine farz olmadığı kesindir. Çünkü şeri kurallara uygun davrananların devamlı yapageldikleri tam tersidir (hâlbuki müstemir sire-i müteşerri bunun hilafınadır). Örneğin para ödeyerek kurtarabilecekleri halde ödenmediğinden dolayı ölen şahıslar veya tedavi için paraya ihtiyacı olan hastalar, eğer muhterem canı kurtarmak farz olsaydı, zikredilen yerlerde para ödemek farz olurdu. Ve bu gösteriyor ki, muhterem canı korumak mutlak surette farz değildir. Bu şu demek, fıkıh âlimleri ve takva sahipleri, kendileri hesabına para ödenmese de ihtiyaç sahibini rahatlatırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh’in Hilaf’ta ve İbn İdris’in Şerai’de istisnai görüşleri karşısında diğer fakihler zor durumda olan şahsa yiyecek vermeyi, İbn Ebu Umeyr’in İmam Sadık’tan (a.s) naklettiği birçok muteber rivayete dayanarak farz bilirler. İmam Sadık (a.s) şöyle buyuruyor: “Bir tek kelimesiyle bir müminin öldürülmesine sebep olan şahsın kıyamet günü alnına, Allah’ın rahmetinden ümidini kesmiştir, yazılır.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn52\">[52]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah’tan ümidin kesilmesi, şahsın müekked haramları yaptığı zamandır. Burada da şahsın “yiyeceği vermiyorum” demesi veya fiili olarak vermemesiyle zor durumda olan şahsın ölümüne sebep olur. Aynı şekilde Cevahir yazarı şöyle buyuruyor: “Muhterem bir canı koruma gerekliliği, delile ihtiyacı olmayan aşikâr şeylerdendir.”<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn53\">[53]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerin, yiyecek verilmesinin farz olması hakkındaki meşhur görüşünü kabul ettikten sonra şu soru beyan edilir: Veren şahsa hangi ölçüde vermesi farzdır? Acaba zor durumda olan şahsı, ölümden kurtarıp hayatına devam edebileceği miktarda mı vermelidir yoksa onu doyuracak ölçüde mi vermesi gerekir?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehit Sani, her bir görüş için bir takım sebepler zikrettiği iki ihtimal veriyor.<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn54\">[54]</a>&nbsp;Cevahir yazarı, doyuracak ölçüde verilmesinin gerekliliği görüşünün aşikâr bir zayıflığa sahip olduğuna inanıyor. Çünkü “zaruret, kendi miktarınca belirlenir” ve burada daha fazla zorunluluk iktiza etmediği sürece ölçü, sedd-i ramaktır (en az miktardır).<a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftn55\">[55]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gerçekte zorda olana yiyecek vermenin gerekliliği ve onun ölçüsü konusunda, bir taraftan muhterem bir canı korumak, diğer taraftan “insanlar kendi mallarının sahibidirler” kuralıyla çelişir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhterem canın korunmasıyla, mülkiyetin korunması kendi ölçütlerinden dolayı birbirleriyle çelişir. Elbette muhterem canın korunması, muhterem canı korumaya sıdk ettiği sürece öncelik sahibidir. Fakat muhterem canı korumak, ondan fazlasına sıdk etmemiştir. Mülkiyet hakkını korumak, gerekliliğin kaldırılmasını zorunlu kılar. Çünkü sedd-i ramaktan fazlasını kabul etmek, gerekliliğin olmamasını kabullenmektir ve ihtiyaçtan fazlasının yapılması halinde yardım ve ihsan etmiş sayılır. Şahıs, çaresizlik haddine ulaşır ve yiyecek sahiplerinin sayısı da çok olursa herhangi bir çelişkiye düşülmeden şahıs kurtarabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Sonuç</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalenin hedefi fakihlerin, fakirlik olgusuna ve mutlak fakirliğe karşı bakış açılarına ulaşmaktır. Bu yüzden fakirlikle mücadele, zenginlerin ve devletin fakirlik karşısındaki vazifesi, bu vazifenin sınırı, mutlak fakirlikle mücadelenin diğer fakirlik katmanlarına nispetle öncelik tanınarak tercih edilmesi veya edilmemesi hakkındaki görüşlerin ortaya konulması, bu makalenin hedeflerindendir. Bu araştırmadan ele geçen sonuçları şu şekilde beyan etmek mümkündür:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Şahıs çaresizlik haddine ulaştığında gücü yeten herkesin onu kurtarması farzdır. Eğer tek bir kişi varsa ve kurtarmaya gücü yetiyorsa, ona vacib-i ayni olur. Eğer birden fazla olursa, vacib-i kifaidir. Çünkü muhterem canı korumak farzdır. Sadece çaresizliği ortadan kaldıracak ölçüde vermek farzdır. Bu yüzden zaruret daha fazlasını gerektirmediği sürece seddi ramak miktarınca vermek gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Çaresizlik aşamasından sonra fakirlere karşı zenginlerin vazifesini iki bölüme ayırabiliriz. Birinci bölüm zekât, humus, fitre zekâtı, kefaret, belirli hak, hasat hakkı ve hatta adak gibi mali farzlardır. İkinci bölüm, zenginlerin gönüllü olarak yaptıkları borç, vakıf, miras ve sadaka gibi yardımlardır. İnançlı zengin, Allah rızası ve uhrevi sevaplar için gönüllü olarak zikredilen yardımları yapar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Fakihlere göre devletin de fakirlere karşı vazifeleri vardır. Devletin elinde bulunan kaynaklardan bazıları fakir ve yoksullar için kullanılır ve diğer bazılarının belirli kullanım yerleri olmadığından Müslümanların maslahatı ve İslam toplumu için kullanılır. Bu kaynakların, fakirliği ortadan kaldırmak için kullanılması, devletin teşhisine ve fakirliğin hâkim açısından diğer maslahatlara nispetle önemine bağlıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Fakirliğin ortadan kaldırılması için ihtisas edilen kaynakların bazıları, mutlak fakirliği ortadan kaldırmak içindir. Borç verme kurumu, müstahak olanın borç alarak küçük sermayelerle veya araçlarla çalışmasına yardımcı olarak fakirlikten ve hatta mutlak fakirlikten kurtulabilecek fakirlere yardım eden bir kurumdur. Gerçi borcu geri ödeme ümidi olmayan fakirler için borcun manası yoktur. Sadakalar, hasat hakkı, belirli hak, mutlak fakirliği ortadan kaldırmaya yönelik belirli müstehaplardandır. Fitre zekâtı ve kefaretler de mutlak fakirliği ortadan kaldırmaya yönelik farzlardandır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Zekât, fakirliği ortadan kaldıran en önemli farz kaynaklardan sayılır. Görünüşe göre fakihler, bu kaynak ile mutlak fakirliği ortadan kaldırma önceliği görüşünü benimsememişlerdir. Çünkü birinci olarak Şia fakihlerinden ve Ehlisünnetin meşhur âlimlerinden hiç birisi, zekâtın müstehak sınıflar arasında paylaşımının gerekliliğine benimsememişlerdir. Bu yüzden zekât mallarının mutlak fakirlere göre daha iyi durumda olan şahıslar için kullanılması yeterlidir. İkincisi, Mebsut’ta Şeyh Tusi’den başka hiçbir fakih, zekâtın, fakirlerin ihtiyaçlarını gidermek için yetersiz olduğu varsayımına değinmemiştir. (Şehit Sadr’ın İktisadımız kitabı istisnalardan sayılabilir.) Bu varsayımın konu edilmemesi zihne şu görüşü getirebilir; fakihler, devlet ve zenginlerin vazifesi çerçevesinde bundan fazlasını benimsememişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Önceki bölümün genelinden anlaşılan şu ki, fakihler, mutlak fakirlikle mücadelenin önceliği olduğunu kabul etmemektedirler. Çünkü hadislere dayanarak zekâtı, fakirlerin ihtiyaçlarının temini için yeterli görüyorlar. Yetersizliği hakkında ise bir delil olmadığını kabul ediyorlar. Bütün herkes zekât vererek vazifesine amel ettiğinde fakir kalmayacaktır. Fakirin varlığı zekâtın yetersizliğinden değil, bazı zenginlerin sorumluluklarını yerine getirmemesindendir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Bu delilin doğru kabul edilmesi, hem zekâtın yetersizliği varsayımının düzenlen-memesinin ve hem de zekâta müstahak guruplar arasında zekâtın paylaşımının farz olmasını kabul etmemenin beyanıdır. Çünkü her ne kadar zekâtın müstahak guruplar arasında paylaşılmasının farz olmadığına inanılsa da zekât, bütün sınıfların ihtiyaçlarını gidermek için yeterlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakirlerin ihtiyacının giderilmesi için zekâtın yetersizliği varsayımının düzenlen-memesinin delili, fakihlerin belirli farz haklardan başka bir mali farzı resmi olarak tanı-mamalarından kaynaklanabilir. İster zekât, fakirliğin tamamen ortadan kalkmasına sebep olsun ister olmasın, her iki surette zenginler, kendi vazifelerine amel etmişlerdir. Bu çıkarımda, bazı hadislere istinat edilmiştir. Elbette muhalif deliller de mevcuttur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Önceki maddelere istinaden şu netice alınabilir; fakihlere göre fakirlikle mücadele zorunluluğu zekât, humus, kefaret, fitre zekâtı gibi belirli mali farzlar, zenginler için zorunludur. Bu zorunluluk, kullanımı sadece fakirler için olan devlete ait kaynaklar için de geçerlidir. Eğer yapılan yardımlara rağmen hala mahrum şahıslar mevcutsa, zenginlerin mallarından, başka bir mali farz belirlemek için delil yoktur. Ama manevi yönlere, ilahi hedeflere ve uhrevi sevaplara dayanarak yardımlaşmaya, kardeşlik hakkına ve mali müstehaplara birçok vurgu yapılmıştır. Gönüllü yapılan yardımlarla mahrumların elinden tutmak toplum arasındaki bağı güçlendirir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gunnar Myrdal, Tarhi Barai Mubareze ba Fakr-i Cihani, Babek Kahramani tercümesi, Emir Kebir, 1355, s. 57.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Keith Griffin ve Jeffrey James, İntikal be Tovsiei Adilane, Muhammed Rıza Re’feti tercümesi, Vezaret-i Umur-i Harici, 1368, s. 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Luis Enrigue, age.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Michael Todaro, Tovsiei İktisadi der Cihan-i Sevvom c. 1, Gulamali Fercadi tercümesi, Sazman-i Bername ve Budçe, 1358, s. 250-251.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Scharl Jill ve Scharyl Reest, Tarih-i Akaid-i İktisadi, Kerim Sencabi tercümesi, Danışgah-i Tahran, 13, s. 245-246.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, s. 270-271</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Seyyit Ruhullah Humeyni, Tahriru’l-Vesile, c. 2, s. 125-126.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru’l-Kelam, c. 25, Daru’l-Kutubi’l-İslamiye, 1. baskı, s. 1-4.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, c. 28, s. 122.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Mearic, 24-25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, c. 15, s. 10.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Enam, 141.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Nasır Mekarim Şirazi ve yardımcıları, Tefsir-i Numune, c. 6, Daru’l-Kitabi’l-İslamiyye, 7. baskı, 1361, s. 56.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; Yusuf Behrani, el-Hadaiku’n-Nazire, c. 12, Müessese-i Neşr-i İslami, s. 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; Murtaza Ensari, kitab-ı taharet, c. 2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru’l-Kelam, c. 15, s. 8.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; Muessese-i Fıkhiyi Şia, Silsiletu’l-Yenabiu’l-Mevedde, ed-Daru’l-İslamiyye, miladi 1993, c. 29, s. 208.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Age, miladi 1990, c. 5, s. 181.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 372.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref20\"><sup>[20]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 276.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref21\"><sup>[21]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 411.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref22\"><sup>[22]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 343.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref23\"><sup>[23]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 280.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref24\"><sup>[24]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 232.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref25\"><sup>[25]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 434.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref26\"><sup>[26]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 247.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref27\"><sup>[27]</sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 330-331.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref28\"><sup>[28]</sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, Velayet-i Fakih, c. 3, Daru’l-Fikr, Kum 1411 h. k, 1. baskı, s. 495-498.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref29\"><sup>[29]</sup></a>&nbsp;&nbsp;&nbsp; Age, s. 37.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref30\"><sup>[30]</sup></a>&nbsp;&nbsp;&nbsp; Gerçi bu mefhumun algılanmasında sapmalar olmuşsa da şan ve konum, olumlu yönlere de sahiptir. Bunun tahlili için başka bir fırsat gerklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref31\"><sup>[31]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Bakır Sadr, İktisaduna, Mektebu’l-E’lami’l-İslami, 1. baskı, 1417 hk, s. 465 ve 475 ve 476.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref32\"><sup>[32]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. Hasan el-Hurru Amuli, Vesailu’ş-Şia, c. 6, bab 8 ez abvab-ı müstehakkini zekât, hadis 4, s. 159.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref33\"><sup>[33]</sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi için, Muhammed Rıza Yusufi, Mecellename-i Mufid, sayı 16, Mukayese-i Mefahim-i Fakr ve Meskenet Ba Du Mefhumi Fakr-ı Mutlak ve Nisbi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref34\"><sup>[34]</sup></a>&nbsp;&nbsp;&nbsp; “Söz budur ancak; sadakalar (zekâtlar), yoksulların, hiçbir şeyi bulunmayanların, o malı toplayıp devşirmeye memur olanların, gönülleri Müslümanlıkla uzlaştırılmak istenen kişilerin, kölelerle tutsakların, borçluların, Allah yolunda savaşanların ve yolda kalmışların hakkıdır, Allah’ın hükmüdür bu ve Allah her şeyi bilir, hüküm ve hikmet sâhibidir.” Tevbe, 60.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref35\"><sup>[35]</sup></a>&nbsp;&nbsp;&nbsp; Merhum Ayetullah Yezdi Tabatabai, Urvetu’l-Vuska’da, c. 1, taklit konusunun 23. meselesinde adaleti şöyle tanımlıyor: “Adalet, farzları yerine getirme ve haramları terketme alışkanlığıdır. Zanni ve yakini olarak keşfedilen hüsn-ü zahirle veya bilgi olarak fayda sağlayan yaygınlıkla sabit olur. Müçtehitlerin herbirisi tanımın içeriğine dipnot yazmışlardır. Her halükarda günah, farzları terkedip haramları yapmaktır. Günahkâr iki çeşittir, yapılan yardımları, birincisi içki içmek gibi haram yollarda harcayan, ikincisi namaz ehli olmayan şahıs gibidir. Söz konusu günahkâr, zekât malını haram yolda kullanandır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref36\"><sup>[36]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, age, c. 15, s. 394.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref37\"><sup>[37]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmed Hansari, Camiu’l-Medarik, c. 2, s. 77, Müessese-i İsmailiyan, 2. baskı, 1364.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref38\"><sup>[38]</sup></a>&nbsp;&nbsp;&nbsp; Yusuf el-Bahrani, el-Hadaiku’n-Nazire, age, c. 12, s. 226-228.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref39\"><sup>[39]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf Hilli, Tezkiretu’l-Fukaha, c. 5, s. 338-339, Müessese-i Alu’l-Beyt, 1. baskı, 1414 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref40\"><sup>[40]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Muhammed Kazım Yezdi, Urvetu’l-Vuska, c. 2, mesele 9, zekât müstahaklarının sıfatları babı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref41\"><sup>[41]</sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, ez-Zekât, c. 3, s. 252, Neşr-i Tefekkür, 1. baskı, 1413 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref42\"><sup>[42]</sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmet Hansari, age, s. 58.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref43\"><sup>[43]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, age, s. 336-338.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref44\"><sup>[44]</sup></a>&nbsp;&nbsp;&nbsp; Muessese, Fıkh-ı Şia, age, c. 29, s. 201-202.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref45\"><sup>[45]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, babu evvel min ebvabi ma tecibu fihi’z-zekât, hadis 3.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref46\"><sup>[46]</sup></a>&nbsp;&nbsp;&nbsp; Age, hadis 2 ve 6.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref47\"><sup>[47]</sup></a>&nbsp;&nbsp;&nbsp; Age, bab 8 min ebvabi ma tecibu fihi zekât.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref48\"><sup>[48]</sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Şerhu Lum’eti’l-Dimeşkiyye, c. 7, s. 348, İntişarat ve Çaphane-i İlmiyye-i Kum, 2. Baskı, 1396 h.k.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref49\"><sup>[49]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Tusi, el-Mabsut, c. 6, s. 285-286, el-Mektebetu’l-Murtezeviyye.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref50\"><sup>[50]</sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, el-Muhtelef, c. 687, Mektebetu’n-Neyneva el-Hadise.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref51\"><sup>[51]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, c. 36, s. 438.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref52\"><sup>[52]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, c. 19, 2. Bab, min ebvabi’l-kısas fi’n-nefs, hadis 4, s. 9.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref53\"><sup>[53]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 432-433.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref54\"><sup>[54]</sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Mesaliku’l-Efham fi Şerhi Şeraii’l-Ahkâm, c. 2, s. 250, Mektebetu Basiret, Kum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/f%C4%B1k%C4%B1h/1862-fakihler-a%C3%A7%C4%B1s%C4%B1ndan-fakirlikle-m%C3%BCcadele#_ftnref55\"><sup>[55]</sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 434.</p>\n<!-- /wp:paragraph -->','Fakihler Açısından Fakirlikle Mücadele','','inherit','closed','closed','','722-revision-v1','','','2020-04-29 13:09:28','2020-04-29 10:09:28','',722,'http://islamex.com/?p=723',0,'revision','',0),(724,1,'2020-04-29 13:10:09','2020-04-29 10:10:09','<!-- wp:paragraph -->\n<p><strong>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yazar ilk önce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve müfessirlerin bu konudaki görüşlerini zikrederek intiharın haramlığı konusunda hiçbir tereddütün olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin sözlerini ve onların delillerini inceledikten sonra şöyle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda hüküm ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak bütün halleri kapsamamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede üç konudan bahsedilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci konu: İntiharın haram oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü konu: Başkalarının canını korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci Konu:</strong><br><strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İntiharın haram oluşu üç delil üzere; kitap, sünnet ve akıl çerçevesinde delillendirilmiştir</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Ayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:heading {\"level\":6} -->\n<h6>يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p>“Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi öldürmeyin, şüphe yok ki Allah, size rahimdir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn1\">[1]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecma ul Beyan’da şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Birbirinizi öldürmeyin” cümlesi için dört anlam tasavvur etmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Birbirinizi öldürmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İntihar etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Günahlara duçar olarak, kendinizi helak etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Sadık (a.s)dan gelen bir rivayette şöyle buyrulmuştur: Düşmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak gücünüz olmayan kimseye karşı savaşmayın.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn2\">[2]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili Zubdetul Beyan’da şöyle söylemektedir: “Birbirinizi öldürmeyin” ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zulüm ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini öldürmek olduğunu söylemişlerdir. bu ayette murat edilenin vurmak ve öldürmek olması da mümkündür; çünkü katl kelimesinin kullanımından vurup öldürmek anlamının çıkarılması uzak bir ihtimal değildir ve bu esas üzere bazıları insanın kendisine zarar vermesinin haram olduğu görüşünü savunmuşlardır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn3\">[3]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai el Mizan tefsirinde şöyle demektedir: Cümlenin zahiri (birbirinizi öldürmeyin) intiharı, kendini öldürmeyi yasaklamaktadır. Ancak bu cümlenin “mallarınızı haksız yere yemeyin” ifadesiyle beraber zikredilmesi – ki zahiren bütün müminlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir – belki de “nefs” kelimesinden murat edilenin “enfus” yani, İslami toplumun bütün fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte böylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini öldürürse, aslında kendini öldürmüştür. Bu çerçevede “Birbirinizi öldürmeyin” cümlesi mutlaktır, kendini öldürmek ve aynı şekilde diğer müminlerin canına kıymak olan “intihar”ı da kapsamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şayet,“Hiç şüphe yok ki, Allah size rahimdir” ayetiyle beraber ele alınırsa, insanın kendisini ölüm meydanlarına atarak ölmesine sebep olması da “katl-i nefs”i yasaklayan ayetin kapsamına girmektedir. Çünkü “katl-i nefs”in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve münasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu bölümündeki sözü teyit etmektedir: “hiç şüphe yok ki, Allah size rahimdir” ifadesi sadece “Birbirinizi öldürmeyin” sözünün nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini öldürmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai ayetin devamında rivayetleri ele alırken şöyle diyor: tefsir-i Ayyaşi’de Ali bin Esbat diyor ki: İmam Sadık’ın (a.s) huzurundaydım. Bir kişi gelerek şöyle dedi: bana “Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin” ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak “Birbirinizi öldürmeyin” ayetinin manası şudur ki; Müslümanlardan bir kimse, yalnız başına müşriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da ölür, Allah Teala bu işi yapmasını yasaklamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayette geldiği şekliyle “katl-i nefs”in tefsiri ayetin geneli içindir bu konuya has kılınması değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“İshak bin Abdullah bin Muhammed bin Ali bin Hüseyin dedi: Hasan bin Zeyd babasından rivayet etti – Ali bin EbiTalib (a.s) dedi: Resulullah’tan cebire’yi (yaranın üzerine yapılan pansuman) sordum, buyurdu ki: cenabet guslünde ve abdest alırken elini üzerinden sıvazlamak yeterlidir… Dedim: eğer havanın çok soğuk olduğu bir yerde vücuduna su dökmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: kendini kasten öldüren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala şöyle buyurmuştur: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetlerden anlaşılacağı üzere, “Birbirinizi öldürmeyin” ayetinin manası genel anlamdadır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn4\">[4]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn5\">[5]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecmeul Beyan’da diyor ki: Bu ayetin anlamı için birkaç görüş bildirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birinci görüş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka sürüklemeyin. Allah yolunda infakı terk etmenizle birlikte düşman size karşı galip gelecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci görüş: burada kast edilen bağışlanmaktan ümidi keserek, günaha bulaşmayın.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü görüş: burada ümmet kastedilmiştir şöyle ki; eğer düşman karşısında galip gelemiyorsanız ve kendinizi savunacak gücünüz yok ise onlarla savaşa girmemelisiniz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü görüş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık’tan (a.s) bu anlama yakın bir rivayette şöyle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala’nın şu buyruğu mucibince: “kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.” Yani, dengeli insanı sever.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. Çünkü bu iş, kendini ölüme atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da Müslümanların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn6\">[6]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>El Mizan tefsirinin sahibi şöyle diyor: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…” Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek için vermiştir. Olarak belirlemiştir… ve “bi eydikum” ayetindeki “ba” zaid ve tekit içindir. Bu şekilde ayetin manası, kudret ve gücünüzü boşa harcamayın olmaktadır, “elinizle” kelimesi insanın kudret ve gücüne olarak söylenmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şöyle denilmesi de mümkündür: “bi eydikum” ayetindeki “ba” sebeptir ve “atmayın”ın gizli mefuludür, şu halde mana şöyle olacaktır: kendinizi, kendi ellerinizle helaka sürüklemeyin, “tehlike” ve “helaket” aynı anlamdadır. Bu mana insanın döndürülmesidir, öyle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. “Tehlüke” “Tef’ule” vezninde ayn harfinin ötre olmuş halidir ve lügatte, o vezinde “Tehlüke”den başka bir mastar bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayette söylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten kaçınmak da, güç ve kuvvetin yok olmasına sebebiyet vererek insanın düşmanın baskısından dolayı helak olmasına yol açacaktır. Yine savurganlık ve bütün malını infak etmek, kıymet bilmezliktir ve toplumsal çöküşü, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn7\">[7]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, ayetin tefsirinin devamında rivayet kısmında şöyle diyor: Seduk, Sabit bin Enes’ten, o da Peygamber’den şöyle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah’ın yasaklarına girmiştir. Allah Teala şöyle buyuruyor: “kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Durrul Mensur bir çok yoldan, Eslem ebi Umran’dan rivayet ederek şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Biz Konstantiniyye’de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların büyük bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada Müslümanlardan biri, Romalılara saldırdı ve onların arasında kaldı. Müslümanlar şöyle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka sürükledi. Ebu Eyyub, Peygamber’in sahabesi, durdu ve şöyle söyledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Teâla dinini aziz kıldığında ve dinin yardımcıları çoğaldığında, bizden bazıları gizlice diğer bazılarımıza şöyle dedi: mallarımız yok oldu ve Allah Teâla İslam’ı aziz kıldı, İslam’ın yardımcıları çoğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Teâla, Peygamber’ine bu ayeti nazil etti ve bizim sözlerimize cevap verdi: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada “tehlike”den murat edilen, mal biriktirmek ve işleri düzene sokmak için cihadı terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet’in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki görüşümüzü teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Rivayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birçok rivayet İntiharın haram olması konusunda deliller içermektedir. Vesailuş Şia’da<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn8\">[8]</a>&nbsp;birkaç rivayete dayanarak “Bab-u Tahrimi Katlil insan nefsehu” başlığı altında bir bab bulunmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Saduk bu rivayeti Ukab-ul A’mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi’de, Şeyh Tusi de Tehzib’inde bu rivayeti Vesail’de geldiği şekliyle nakletmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: “Kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır. Allah Teâla şöyle buyurmaktadır: Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetin devamındaki ilavenin Seduk’un sözü olması muhtemeldir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) bir hadisinde şöyle buyurmuştur: “Mümin her türlü belaya müptela olabilir her türlü ölüme duçar olabilir, ancak kendi canına kıymaz.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Dördüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından söz açıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber’in huzuruna geldi ve şöyle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Teâla her işe muktedirdir. Sonra bir başkası Resulullah’ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah’ın Resulü olduğuma şehadet ederim…”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn9\">[9]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Beşinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda bölüşürdük. Bir kısmımızı eşyalarımızı korumaları için eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber’in huzuruna giderdi. Bu seferlerden birinde, üç kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber’in huzurunda ondan söz açıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz düşmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini öldürdü. Peygamber buyurdu: Şehadet ederim ki, ben Allah’ın resulü ve kuluyum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3- Akli Delil</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn İdris Serair’de şöyle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten kaçınması caiz değildir. Bu konudaki bizim delilimiz şudur: açıktır ki, nefse zararı def etmek, aklın hükmünce vaciptir ve mundar bir şeyi yemekle büyük bir zararın önüne geçecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ağa Rıza Hansari, Maidetul Semaviye de şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk halinde, acaba haram olan bir şeyi yemek için cevaz var mıdır demek yanlıştır… veya onu yemek vacip mi olur ya da onu terk etmek günah mıdır diye düşünmek. İkinci söz daha açıktır; nefsin korunması vaciptir, aklen ve şer’en tehlikede bu şekilde düşünmek haramdır, zorunlu olduğun vakit o şeyden yemekten kaçınmak haramdır, nefsi korumayı terk etmek ve tehlike anında böylesi bir şüpheye düşmek, haram olmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu zikredilen delillerden sonra, intiharın haram olması konusunda hiçbir tereddüte mahal olmadığı anlaşılmaktadır, bu açıdan şeraitte şu şekilde nakledilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yenilmesi ve içilmesi haram olan beşinci şey, öldürücü etkisi bulunan zehirlerdir. Ondan az veya çok içmek haramdır. Aynı şekilde insanın kendini helak götürecek işlerde bulunması da haramdır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn10\">[10]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci Konu:<br>Canı Korumanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, bütün hallerde katli nefs ve kendini helaka sürüklemek midir? Acaba mundar köpek eti yemek zorunda kalan bir kimsenin onu yemekten kaçınarak ölmesi durumunda, onun için kendini öldürdü diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan ölürse, o canına kıymış olur mu?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu söylemek mümkündür. Kendini ölümden ve yok olmaktan korumayan herkesin canına kıydığı söylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini öldürmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu göstermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun söylenmesi yahut ayrıntılı bir rivayetin olduğunun söylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk’un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac’ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin sözlerinden anlaşılan şudur ki, o nefsini ölümden korumamayı, bir nevi kendini öldürme, nefsini yok etmek olarak görmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu soruya verilecek cevap evettir. Yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir. Yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” ve “birbirinizi öldürmeyin…” aynı şekilde özellikle Peygamber’den de şöyle rivayet edilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Her kim bir Müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi zarardan korumak, nefs’i katletmeye yardım etmekten daha evladır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumanın vacip oluşunu – her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile – imam Sadık’tan (a.s) ayrıntılı bir rivayet ile ispat etmek mümkündür:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah Teâla insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı için onlara helal ve mübah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin gücü sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka mürsel rivayetler de vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Seduk’un mürsel rivayeti de bu manaya delalet etmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her ne kadar ayetlerin zahiri rivayetler göz önüne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini gösterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu görülebilir. Bu ayetler şunlardır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Allah size ancak ölüyü (leşi), kanı, domuz etini ve Allah’tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde günah yoktur. Şüphe yok ki Allah çokça bağışlayan çokça esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn13\">[13]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Leş, kan, domuz eti, Allah’tan başkası adına boğazlanan, boğulmuş, (taş, ağaç vb. ile) vurulup öldürülmüş, yukarıdan yuvarlanıp ölmüş, boynuzlanıp ölmüş (hayvanlar ile) canavarların yediği hayvanlar – yetişip kestikleriniz müstesna - … Size haram kılındı… kim gönülden günaha yönelmiş olmamak üzere açlık halinde dara düşerse (haram etlerden yiyebilir). Çünkü Allah çok bağışlayıcı ve esirgeyicidir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn14\">[14]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da günah işlenerek Allah’tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak üzere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn15\">[15]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“(Allah) size, sadece ölü hayvanı, kanı, domuz etini ve Allah’tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). Çünkü Allah çok bağışlayan, pek esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Oysa Allah, çaresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size açıklamıştır.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn17\">[17]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak, “katl-i nefs” ve “kendini helaka sürüklemek” olarak addedilen her hangi bir durumla yüz yüze kalırsa, bu işin haram olduğunda şek ve şüphe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, gücü olsa bile tedavi için çabalamayan bir kimse, yahut canı pahasına tehlikeli seferlere çıkan bir tacir gibi, veya açlığını, susuzluğunu giderebilecekken, çeşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir mümin gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dikkatle baktığımızda akıl sahiplerinin ve Müslümanların nezdinde, katl-i nefs’in ve kendini helaka sürüklemenin kötü ve çirkin bir iş olduğunu görüyoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde böyle değildir. Şu halde onların görüşleri de katl-i nefs’in ve kendini helaka sürüklemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir söz vardır, şöyle söylenmektedir: “bedenin korunması ya da sağlığın korunması vacibattandır”, genel anlamda bunun kitap ve sünnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin günahı, tıptı diğer vacipleri terk etmenin günahı gibidir. Rivayetlerde söylenen katl-i nefs’in günahı gibi değildir: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.” Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve mühim durumuna göre ortaya çıkacaktır. Çünkü her hangi bir vacibi terk etmek ile katl-i nefs arasında, önem durumuna göre büyük bir fark vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu ele alınan konular ışığında, bir kimse fakihlerin sözüne tabi olursa, açık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez hükümlerinden olduğuna dair fetva verdiklerini görecektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten kaçınması caiz değildir. Lakin, Şafii bu konuda iki yön zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak’ın şu sözüdür: böylesi birisi için mundarı yemek vacip değildir; çünkü onun için mundar yemekten kaçınmasının sebebi necaset ile kirlenmek istememesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim söylediklerimizin delili, şudur ki; nefs’e gelen zararları önlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi mübah olmaktadır ve bu şekilde nefs için daha büyük bir zarar önlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Tabersi Muntehab-ul Hilaf da şöyle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten kaçınması caiz değildir; açıkça bildiğimiz üzere nefs’e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine devamında şöyle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu öldürürse, bu kimsenin hükmü ne olacaktır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini öldürürse zorunluluk halinde olan kimse için bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, çünkü onu hak üzere öldürmüştür. eğer kavgada yiyeceğin sahibi, zorunluluk içinde olan kimseyi öldürürse, ölen kimsenin kanının hesabı onun üzerindedir, çünkü o (zorunluluk halinde olan kimse) zulüm ile öldürülmüştür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Esbahu Şia da şöyle yazmaktadır: Zorunluluk halinde olup da yemek için mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne ödünç vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse gücü yettiğince yiyeceğin sahibiyle savaşır ve onu öldürürse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi öldürürse, onun kanının hesabı onun üzerinde olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, çaresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten kaçınması caiz değildir. Bu konudaki açık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha büyük bir zararın önüne geçilirse, o mundarı yemek vacip olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’nin müellifi yine şöyle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslümanın ölümüne yardım etmiş olacaktır… ve eğer bu durumda yemek sahibi bağışlamaktan kaçınırsa, zorunluluk sahibi kimse kendisini helaka götürecek zorunluluk halini gidermek için kavga edilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Hilli, Kavaid’de şöyle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek üzerinde öncelik hakkı sahibinindir… ve eğer zorunluluk halindeki kimsenin ödeyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini öldürebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Evvel derslerinde şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haram olan şeyler hakkında şimdiye kadar söylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer ölmekten korkarsanız…, adı geçen bütün ayrıntılı bir şekilde anlatacağımız üzere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması yönüyle onları yemek zorunluluk halindeki kimseye vacip olacaktır. Ölmekten korkmakta, ölümle yüz yüze gelmek şart değildir, ölüm korkusu bile mübah olmasını gerekli kılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Mesalik’te şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, öncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması üzerine farz olur. Aynı şekilde yiyeceğin sahibi – ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir – fedakarlık ederek diğer ihtiyaç sahibini kendine tercih ederse, bu fedakarlığın caiz olması üzerinde konuşmak gerekir. Burada iki görüş söz konusudur, daha doğru olan görüşe göre fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala’nın sözüne olan ihtiramdan dolayı: “kendi ihtiyaçları olduğu halde isar’da bulunurlar” mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi içinde geçerli olduğu için, bu ikisi arasında bir tercih yapılamaz. Burada isar’a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma gücüne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, çünkü o yiyeceğin bağışlanması onu helaka sürüklenmesine neden olacaktır. Elbette şöyle de denebilir; bu iş nefsini helaka sürüklemek değildir, tıpkı savaş meydanında bir mücahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, ölebilme ihtimalinin belirmesi, nefsini helaka sürüklemenin örneği değildir. Eğer bu şekilde öldürülürse, helak olmamış, aksine kat kat (derece olarak) ödüllendirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiyaç duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister müslüman olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiyaç duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi öldürürse, kısas edilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da açlıktan ölürse, acaba şer’i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki yön söz konusudur: şer’i sorumluluğun olmadı yönüyle, yiyeceğin sahibi helaka sürükleyecek bir iş yapmamıştır, şer’en sorumlu tutulduğu yönüyle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten kaçınabilir mi? Burada iki görüş vardır, daha doğru olanı birinci görüştür; yemeyi terk etmek helaka sürüklenmeye bir nevi yardım sayılır ve Allah Teala ayette: “kendinizi ellerinizle tehlikeye atmayın…” diye buyurarak bunu yasaklamıştır, bu yüzden helakı önlemek için helal yemeği yemek vaciptir. İkinci görüş ise, haram olması dolayısıyla mundar bir şeyi yemekten çekinmek ve kaçınmak bir tür vera (takva) olarak kabul edilmektedir. Bu tıpkı küfrü gerektirecek sözleri söylemeye zorlanan birisinin, bu sözleri söylemekten kaçınıp, ölmesi gibidir. Bu zayıf bir görüştür, çünkü zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. Küfrü izhar edecek sözler ile mundar bir şeyi yemek arasındaki fark oldukça aşikardır. Çünkü kendisinden küfrünü izhar etmesi istenilen kimse, eğer bundan kaçınırsa ve ölüme razı olursa, onun bu teslimiyeti izzet ve yüceliktir, İslam’ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Keşf’ul Lisam’da şöyle denmiştir: Bize göre yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, ölüm korkusu olduğu halde bu şeylerin yenilmesinden kaçınılması, caiz değildir. Çünkü zararın ortadan kaldırılması ve özellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Men la Yehzurul Fakih’te imam Sadık’tan (a.s) şöyle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, İrşad El Ezhan’da şöyle diyor: Şu nebizlerin (içkilerin) hiç biriyle (arpa suyu, hurma, üzüm vb. şeylerin şarabı) tedavi uygulamak caiz değildir, … ve zaruret halinde, göz tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili, Şerhi İrşad elEzhan’da rivayetleri naklettikten sonra şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Bu rivayetler, sarhoşluk veren şeylerin haramlığına, özellikle de şarabın kullanılmasının (tedavi için) haram olmasına delalet eden birçok deliller içermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin çoğunun sahih olmaması, buna ilave olarak nefsi helaka sürüklemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın önlenmesi, imkan dahilindeki akli, nakli, kitap, sünnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… İnsanın ihtiyaç duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu yüzden bundan kaçınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. Özellikle Mursele Muhammed bin Abdullah ve İmam Sadık’ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: “ onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin gücüne kavuşmasına yetecek kadar daha fazlası değil.” Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap içmeye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini açıkça ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve içmenin vacip olmasını gerektirmesi de uzak bir ihtimal değil…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad’da, “bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.” Sözünün altında şunları söylemiştir: Kuleyni onu mürsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir’den, o da babasından, babası da İmam Sadık’tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, öncelikli bir sorumluluğun varlığı söz konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, günlük namazlar ve bunun da ötesinde hatta usuli dinde, nefsi korumak için takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: “ Kim imanından sonra Allah’a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hariç – inkara göğüs açarsa…” Rivayetlerde şöyle nakledilmiştir: “Takiyyesi olmayanın dini yoktur.” “Takiyye bizim dinimiz ve babalarımızın dinidir.” Takiyyenin önemini anlatan ve tekitle gerektiğinde yapılmasını söyleyen başka rivayetler de vardır… Takiyyenin nefsi korumak için olduğu aşikardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunlara ek olarak zikredilen rivayet, Emal-i Seduk’ta şu senetle gelmiştir: “Şeyhe İbn Velid’den, o Seffar’dan, o Muhammed bin Hüseyin bin Ebil Hattab’dan, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o babasından, o da İmam Bakır’dan (a.s).” İlel-i Şerayi’ de şu senetle gelmiştir: “Babasından, o Sa’d’dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o Babasından, o İmam Bakır’dan (a.s).” Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir’den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel’de “Muhammed bin Ali bin İbrahim babasından, o da babalarından” şeklinde nakledilmiştir. Şeyh Tusi şu senedle: “Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim’den, o Amr bin Osman’dan v.b” Ayyaşi tefsirinde şu senedle: “Muhammed bin Abdullah’tan, o da İmam Sadık’ın (a.s) bazı ashabından, onlar da İmam Sadık’tan (a.s)” nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin’de Kuleyni’nin naklettiği sened ile, Mürsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında şöyle demişlerdir: “Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunların ışığında bu rivayetin en yüksek dereceden muteber ve hüccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca şöhret, senedin zayıflığını gerektirmiş olsaydı, rivayetin hüccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi düşünülemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şu ana kadar söylediklerimize şunu da ilave edelim ki, bütün sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha önemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da ötesinde eli açıklık Şarih’in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur’an’ın yakinlerinden ve mütevatir hadislerden olup, bütün bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da şöyle zikredilmiştir: “… susuzluktan perişan bir halde olup, ölmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan içebilir.” Rivayetler mütevatir olup, yine icma ve akıl, Allah’ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-ül Şia şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de açıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan kaçınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha önceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele geçirmekle çelişse de, esasa rücu etmektedir… Belki (yiyeceği almak için kavga etmek) nehyi anil münker yönüyle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil münker’de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir kitabının yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba haram olan bir yiyecekten, nefsi korumak için yemek vacip midir? Bazıları vacip olduğunu söylemişlerdir, bazılar sözün zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu yönüyle ve önceki mürsel rivayetlerde ve ashabın amelinde vardır. Bu söz Şafii’nin iki görüşünden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. Çünkü (o şeyi yemekten kaçınmak) bir tür takva’dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten kaçınmak) tıpkı, kendisinden küfrünü açıklamasını istenen kimsenin, bunun yerine ölümü kabul etmesi gibidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu görüşteki sorun açıktır ve küfrünü açıklamaktan kaçındığı için öldürülmekle, haram bir şeyi yemekten kaçınmak arasındaki fark ortadadır, elbette bu hükmü onun ölçüsü olarak (küfrü açıklamaktansa ölmeye cevaz verilmesi) kabul ettiğimizi farz edersek… Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu yüzden burada cevaz, mübah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu sözün bir anlamı olması mümkündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak için savaşabileceğini bile söylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde geçtiği üzere nefsi korumak için o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir görev adı altında savunsalar bile bütün bu söylenenler için eleştiri getirilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Humeyni’nin(r.a) Risalet-ut Takiyye kitabında şöyle denilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefs için, namus için ve mal için korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu tür takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun için bir mukaddimedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu tür rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar öldürülme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli yönden faydası olmadığından, aynı şekilde akli hüküm ile nefsin korunmasının lüzumundan ve yaratıcının nefsin korunmasına gösterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette geçen “kendinizi ellerinizle tehlikeye atmayın” cümlesinden “yed” el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened yönünden kusuru olmayan bir rivayet bulamadık.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tahrir-ul Vesile’de şöyle yazıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Söylenen bütün haramlar zaruret halinde mübahtırlar ve bu, ya nefsi korumanın gerekliliği ve ölmeyecek miktarda o şeyden yemenin delilidir veya…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama düşmeyi tercih etmek vaciptir. Bununla birlikte böylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Minhacu Salihin’de Ayetullah Hoi (r.a) şöyle diyor: “Zorunluluk durumunda kalan bir kimse, ölmeyecek miktarda haram olan yiyecekten yiyebilir, ancak “Bağiy” olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence için avlanmaktır veyahut, “Addi” yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki kötü işten daha az kötü olana bulaşarak, harama düşerler, lakin bu işinin cezasını da görecektir. Ama imama karşı isyan eden kimse için, katlinin vacip olması hükmünün verilme ihtimali uzak bir ihtimal değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çağdaş müçtehitlerden bazıları, “acaba aşağıdaki özellik göz önüne alındığında… bu tür hastaları oksijen tüpünden ayırabilir miyiz?” sorusuna şöyle cevap vermişlerdir: “Oksijen tüpüne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen tüpüne bağladıktan sonra çıkarmakta problem vardır”. Bu fetvadan anlaşıldığı üzere gerekli ve standart olmayan tedavi ve ilaçların kullanılması vacip değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak söylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların sözlerinden anlaşılan odur ki, bunun vacip olmasının, akli hüküm ve nefsi korumayı terk etmenin kötülüğünün dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, içinde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte şüpheye düşülen durumlarda delilden şüpheye düşmek, delilin olmaması gibidir ve burada esastan yoktur hükmü geçerlidir. Allahu alem.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Sonuç</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuçta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir bölümünün, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde yüce Allah’ın, akli hükmü ve nefsi korumanın vacip oluşunu onayladığının da göstergesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Huzeyfe “kendinizi ellerinizle tehlikeye atmayın…” ayeti için şöyle diyor: bu ayet takiyye hakkındadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Mümin bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Allah’ın sizin üzerinizdeki en büyük farzları… Canlarınız, mallarınız ve inançlarınız için takiyye yapmanızdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu günahları örter, ancak ölümcül günahları (ölüme sebebiyet verici günahları) af etmez… (ölüme sebebiyet verici günahlardan biri) kendisine ya da mümin kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye’yi terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Takiyye kanın korunması için konulmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Takiyye müminin siperidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Takiyye müminin siperi ve müminin zırhıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Ey Süfyan sana takiyyeyi hatırlatırım, Halil İbrahim’in sünneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun’a buyurdu ki: “Firavun’a gidin şüphesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.” Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Sultanın öfkesini kendine çekme ki, aksi takdirde kendi elinle kendini helaka sürüklemiş olursun.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü Konu:<br>Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba başkalarının canını ölümden korumak, nehyi anil münker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil münker şeklinde olursa, nehyi anil münkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Vacip Olmasının Delilleri:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Bazıları öldürülmesi haram olan bir canın öldürülmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve gücü yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin, hatalı olduğu açıktır; çünkü katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve özel durumlarda bu olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği çok açık bir şeydir, bunun için bir delile ve özel bir delile dayandırmaya gerek yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve açıklık mutlak surette de değil, özü itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Vacip oluşunda icma edilmesi. Cevahir’in müellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair öne sürülen deliller mutlak değildir ve bunun tek delili icma’dır, bu delil farz edilen söz konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- “Her kim de birini (hayatını kurtararak) yaşatırsa, sanki bütün insanları yaşatmıştır” ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir çok rivayetler zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Fuzeyl bin Yessar diyor ki: İmam Bakır’a (a.s) dedim ki: “Her kim de birini yaşatırsa…” ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en üst dereceden tevilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hemran bin E’yen diyor ki: İmam Sadık’a (a.s) dedim… : “Her kim de birini yaşatırsa…” ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da düşmandan kurtarmaktır. Sonra hazret bir müddet sükut ettikten sonra bana dönerek buyurdu: bunun en büyük derecedeki tevili, bir kimseyi İslam’a davet ettiklerinde bu davete icabet etmesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Bakır (a.s) buyurdu ki:… “Her kim de birini yaşatırsa…” ne demektir? (yani) bir kimseyi öldürmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. Bütün bunlardan daha üstünü onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta çok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Muhtelif bablarda gelen birçok rivayetlerin delil olarak gösterilmesi, örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Cafer babasında o da Ali’den (a.s):</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki, namaz kılan bir kimse, bir çocuğun emekleyerek ateşe doğru gittiğini ya da evin içine bir koyunun girdiğini ve bir şeyleri kırıp dökeceğini gördü. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Peygamber’den gelen rivayetler:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Peygamber buyurdu ki: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öldürmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması şüphelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- İbn Sinan’ın imam Sadık’tan (a.s) naklettiği sahih hadis:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) sefer esnasında cünüp olan ve yanında az miktarda su bulunan öyle ki, onunla gusül alsa, susuz kalmaktan korkan adam hakkında şöyle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemmüm almalıdır, toprak bizim için daha sevimlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerden bir kısmı, imam’ın (a.s) sözlerindeki “susuzluk” kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını söylemişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Halebi’nin rivayet ettiği sahih hadis</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Halebi diyor ki: İmam Sadık’a (a.s) şöyle dedim: cünüp olan bir kimsenin yanında az bir su vardır, o suyla gusül alırsa susuz kalacağından korkmaktadır, şu halde gusül mü almalı yoksa teyemmüm mü etmelidir? Buyurdu: teyemmüm etmeli, aynı şekilde isterse abdest de alabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi önceki rivayetlere göre daha zayıftır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Semae’nin muvassak* hadisi Semae diyor ki: İmam Sadık’ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda şöyle buyurdu: toprak ile teyemmüm etsin ve suyunu korusun. Çünkü Allah azze ve celle suyu ve yer yüzünü temizleyici olarak karar kılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi bizim amacımız açısından önceki iki rivayet karine alınmadan açık değildir. (*muvassak, Râvisinin akidesi bozuk olmakla beraber haberi tevsîk edilmiş olandır)</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir rivayeti.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Fırat bin Ahnef’in imam Sadık’tan (a.s) rivayeti:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış bir halde diriltir sonra onu ateşe götürmeleri emrolunur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Yardım etmeyle alakalı rivayetler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Canın korunması için takiyye yapmaya delil teşkil eden rivayetler. Örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Takiyye, kanınızı korumanız için vardır.” Ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan kaçınılması halinde) delalet eden ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Cevahir’de şöyle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler gücü yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak görmektedirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu söylenebilir; çünkü bu işin iyiliğinde akli açıdan hiçbir tereddüt ve şüphe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde geçtiği gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu söylenenler fakihlerin sözlerinden çıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği söylenebilir, ancak açıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakihlerin Sözleri</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Tusi Hilaf’ta şöyle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir hüküm olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair adlı kitapta şöyle zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, çünkü beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Mebsut’ta şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin özelliklerini önceki konularda açıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber’in (s.a.a) şu sözleri bunun delilidir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. Çünkü zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse üzerine vacip olduğunu söyledik, bununla birlikte diğerine de zarar vermemeliyiz…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah Teala’nın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” Özellikle de Peygamber’in (s.a.a) şu rivayet nakledilmiştir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Böylesi bir durumda yardım etmek, öldürmekten daha üstündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, Kavaid’de şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer ödeyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını ödemek vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ve Münteha el Metalib’de şöyle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu yüzden ölmesinden korkarsa, (abdest için var olan suyunu) o suyu ona içirmesi ve teyemmüm etmesi vaciptir. Lakin umumdan bazıları bu söze muhaliftirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz şudur ki: evvelen, eğer ona su içirirse, onun canını kurtarmış olur ki bu da “Her kim de birini (hayatını kurtararak) yaşatırsa…” ayetinin kapsamına girer. ikinci olarak, insanın hürmeti, namazdan üstündür. Bu açıdan eğer namaz kılarken bir kimsenin boğulduğu görülürse, namazı terk edip onu kurtarmalıdır… Üçüncü olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemmüm ile telafi edilebilir, abdest yerine teyemmüm alınabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeriatte şöyle denmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslüman’ın ölümüne yardım etmiş olacaktır… ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından kaçınırsa, çünkü zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması için bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla ödemek vacip değildir diyor. Eğer vacip olduğu söylenirse, yine bu iyiliktir, çünkü yaşamak için zaruret durumunda olmak, ödeme yapma zorunluluğunu ortadan kaldırmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Muhakkik’in teyemmüm babındaki şu cümlesinin “Kullanılması halinde susuzluk korkusu…” şerhinde şunları söylemiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek için saklıyor olsa da, o anda o hayvanı kesmeyi düşünmemektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Urve’nin müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha önemlidir. Yahut şer’en korunması vacip olan bir malın korunması daha önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’den aktardığımız rivayetin şerhinde Cevahir’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Hilaf’ta ve İbn İdris ise Serair’de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak görmüyorlar. Asli delile göre ve yine yiyeceği bağışlamamak, katle yardım etmek olarak görülmesi iddiasını kabul etmemişlerdir. Öte yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma’dır ve icma da böylesi bir durumda yasaktır, şayet bütün zamanlar ve yerlerde birileri zulüm ile öldürülürse, bunun tersi olması söz konusudur. Eğer onların katlinin önüne malından harcayarak geçilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları büyüklerin görüşüne göre malı bağışlamaktan önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak, zikredilen bu konulardaki hatalar açıktır ve hürmet sahibi müminin canının korunması, zaruri ve açıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda geçti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu söylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine geçecek özel ispatlara ihtiyacı olmadığı söylenebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nafakalar bahsinde Cevahir’de şöyle yazılmıştır: Nafaka – sadece nafaka olması yönüyle, yoksa muhterem bir canın korunması için verilen nafaka değil – şu üç sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-i Şia’ın yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İcma’en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda şüphe yoktur. Çünkü yiyeceğin bağışlanmasından kaçınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere göre: “Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir.” Yine Fırat bin Ahnef’in rivayeti: “Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış, gözleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve şöyle denilir: bu Allah ve resulüne ihanet eden kimsedir. Sonra onu ateşe götürmeleri emrolunur.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn18\">[18]</a>&nbsp;Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn19\">[19]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an, c.3 sh.78.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.4 s. 320 – 322.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an c.5, s.57.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.2 s.64 – 65.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Müstedreki Vesail c.18, sh.216, h.1</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Şerai’ el İslam c.3 s.224.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, Sünen ibni Mace c.2, s.134</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 145.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 119.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Müstened-i Şia, Neraki, c.15, s.25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li></li></ul>\n<!-- /wp:list -->','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','trash','open','open','','intiharin-haram-olusu-kendi-canini-ve-baskalarinin-caninin-korunmasinin-farzligi__trashed','','','2020-05-08 13:07:46','2020-05-08 10:07:46','',0,'http://islamex.com/?p=724',0,'post','',0),(725,1,'2020-04-29 13:10:09','2020-04-29 10:10:09','<!-- wp:paragraph -->\n<p><strong>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yazar ilk önce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve müfessirlerin bu konudaki görüşlerini zikrederek intiharın haramlığı konusunda hiçbir tereddütün olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin sözlerini ve onların delillerini inceledikten sonra şöyle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda hüküm ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak bütün halleri kapsamamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede üç konudan bahsedilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci konu: İntiharın haram oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü konu: Başkalarının canını korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci Konu:</strong><br><strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İntiharın haram oluşu üç delil üzere; kitap, sünnet ve akıl çerçevesinde delillendirilmiştir</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Ayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:heading {\"level\":6} -->\n<h6>يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p>“Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi öldürmeyin, şüphe yok ki Allah, size rahimdir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn1\">[1]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecma ul Beyan’da şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Birbirinizi öldürmeyin” cümlesi için dört anlam tasavvur etmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Birbirinizi öldürmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İntihar etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Günahlara duçar olarak, kendinizi helak etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Sadık (a.s)dan gelen bir rivayette şöyle buyrulmuştur: Düşmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak gücünüz olmayan kimseye karşı savaşmayın.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn2\">[2]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili Zubdetul Beyan’da şöyle söylemektedir: “Birbirinizi öldürmeyin” ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zulüm ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini öldürmek olduğunu söylemişlerdir. bu ayette murat edilenin vurmak ve öldürmek olması da mümkündür; çünkü katl kelimesinin kullanımından vurup öldürmek anlamının çıkarılması uzak bir ihtimal değildir ve bu esas üzere bazıları insanın kendisine zarar vermesinin haram olduğu görüşünü savunmuşlardır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn3\">[3]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai el Mizan tefsirinde şöyle demektedir: Cümlenin zahiri (birbirinizi öldürmeyin) intiharı, kendini öldürmeyi yasaklamaktadır. Ancak bu cümlenin “mallarınızı haksız yere yemeyin” ifadesiyle beraber zikredilmesi – ki zahiren bütün müminlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir – belki de “nefs” kelimesinden murat edilenin “enfus” yani, İslami toplumun bütün fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte böylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini öldürürse, aslında kendini öldürmüştür. Bu çerçevede “Birbirinizi öldürmeyin” cümlesi mutlaktır, kendini öldürmek ve aynı şekilde diğer müminlerin canına kıymak olan “intihar”ı da kapsamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şayet,“Hiç şüphe yok ki, Allah size rahimdir” ayetiyle beraber ele alınırsa, insanın kendisini ölüm meydanlarına atarak ölmesine sebep olması da “katl-i nefs”i yasaklayan ayetin kapsamına girmektedir. Çünkü “katl-i nefs”in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve münasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu bölümündeki sözü teyit etmektedir: “hiç şüphe yok ki, Allah size rahimdir” ifadesi sadece “Birbirinizi öldürmeyin” sözünün nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini öldürmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai ayetin devamında rivayetleri ele alırken şöyle diyor: tefsir-i Ayyaşi’de Ali bin Esbat diyor ki: İmam Sadık’ın (a.s) huzurundaydım. Bir kişi gelerek şöyle dedi: bana “Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin” ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak “Birbirinizi öldürmeyin” ayetinin manası şudur ki; Müslümanlardan bir kimse, yalnız başına müşriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da ölür, Allah Teala bu işi yapmasını yasaklamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayette geldiği şekliyle “katl-i nefs”in tefsiri ayetin geneli içindir bu konuya has kılınması değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“İshak bin Abdullah bin Muhammed bin Ali bin Hüseyin dedi: Hasan bin Zeyd babasından rivayet etti – Ali bin EbiTalib (a.s) dedi: Resulullah’tan cebire’yi (yaranın üzerine yapılan pansuman) sordum, buyurdu ki: cenabet guslünde ve abdest alırken elini üzerinden sıvazlamak yeterlidir… Dedim: eğer havanın çok soğuk olduğu bir yerde vücuduna su dökmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: kendini kasten öldüren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala şöyle buyurmuştur: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetlerden anlaşılacağı üzere, “Birbirinizi öldürmeyin” ayetinin manası genel anlamdadır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn4\">[4]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn5\">[5]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecmeul Beyan’da diyor ki: Bu ayetin anlamı için birkaç görüş bildirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birinci görüş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka sürüklemeyin. Allah yolunda infakı terk etmenizle birlikte düşman size karşı galip gelecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci görüş: burada kast edilen bağışlanmaktan ümidi keserek, günaha bulaşmayın.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü görüş: burada ümmet kastedilmiştir şöyle ki; eğer düşman karşısında galip gelemiyorsanız ve kendinizi savunacak gücünüz yok ise onlarla savaşa girmemelisiniz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü görüş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık’tan (a.s) bu anlama yakın bir rivayette şöyle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala’nın şu buyruğu mucibince: “kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.” Yani, dengeli insanı sever.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. Çünkü bu iş, kendini ölüme atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da Müslümanların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn6\">[6]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>El Mizan tefsirinin sahibi şöyle diyor: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…” Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek için vermiştir. Olarak belirlemiştir… ve “bi eydikum” ayetindeki “ba” zaid ve tekit içindir. Bu şekilde ayetin manası, kudret ve gücünüzü boşa harcamayın olmaktadır, “elinizle” kelimesi insanın kudret ve gücüne olarak söylenmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şöyle denilmesi de mümkündür: “bi eydikum” ayetindeki “ba” sebeptir ve “atmayın”ın gizli mefuludür, şu halde mana şöyle olacaktır: kendinizi, kendi ellerinizle helaka sürüklemeyin, “tehlike” ve “helaket” aynı anlamdadır. Bu mana insanın döndürülmesidir, öyle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. “Tehlüke” “Tef’ule” vezninde ayn harfinin ötre olmuş halidir ve lügatte, o vezinde “Tehlüke”den başka bir mastar bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayette söylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten kaçınmak da, güç ve kuvvetin yok olmasına sebebiyet vererek insanın düşmanın baskısından dolayı helak olmasına yol açacaktır. Yine savurganlık ve bütün malını infak etmek, kıymet bilmezliktir ve toplumsal çöküşü, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn7\">[7]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, ayetin tefsirinin devamında rivayet kısmında şöyle diyor: Seduk, Sabit bin Enes’ten, o da Peygamber’den şöyle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah’ın yasaklarına girmiştir. Allah Teala şöyle buyuruyor: “kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Durrul Mensur bir çok yoldan, Eslem ebi Umran’dan rivayet ederek şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Biz Konstantiniyye’de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların büyük bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada Müslümanlardan biri, Romalılara saldırdı ve onların arasında kaldı. Müslümanlar şöyle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka sürükledi. Ebu Eyyub, Peygamber’in sahabesi, durdu ve şöyle söyledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Teâla dinini aziz kıldığında ve dinin yardımcıları çoğaldığında, bizden bazıları gizlice diğer bazılarımıza şöyle dedi: mallarımız yok oldu ve Allah Teâla İslam’ı aziz kıldı, İslam’ın yardımcıları çoğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Teâla, Peygamber’ine bu ayeti nazil etti ve bizim sözlerimize cevap verdi: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada “tehlike”den murat edilen, mal biriktirmek ve işleri düzene sokmak için cihadı terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet’in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki görüşümüzü teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Rivayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birçok rivayet İntiharın haram olması konusunda deliller içermektedir. Vesailuş Şia’da<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn8\">[8]</a>&nbsp;birkaç rivayete dayanarak “Bab-u Tahrimi Katlil insan nefsehu” başlığı altında bir bab bulunmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Saduk bu rivayeti Ukab-ul A’mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi’de, Şeyh Tusi de Tehzib’inde bu rivayeti Vesail’de geldiği şekliyle nakletmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: “Kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır. Allah Teâla şöyle buyurmaktadır: Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetin devamındaki ilavenin Seduk’un sözü olması muhtemeldir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) bir hadisinde şöyle buyurmuştur: “Mümin her türlü belaya müptela olabilir her türlü ölüme duçar olabilir, ancak kendi canına kıymaz.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Dördüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından söz açıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber’in huzuruna geldi ve şöyle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Teâla her işe muktedirdir. Sonra bir başkası Resulullah’ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah’ın Resulü olduğuma şehadet ederim…”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn9\">[9]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Beşinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda bölüşürdük. Bir kısmımızı eşyalarımızı korumaları için eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber’in huzuruna giderdi. Bu seferlerden birinde, üç kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber’in huzurunda ondan söz açıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz düşmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini öldürdü. Peygamber buyurdu: Şehadet ederim ki, ben Allah’ın resulü ve kuluyum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3- Akli Delil</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn İdris Serair’de şöyle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten kaçınması caiz değildir. Bu konudaki bizim delilimiz şudur: açıktır ki, nefse zararı def etmek, aklın hükmünce vaciptir ve mundar bir şeyi yemekle büyük bir zararın önüne geçecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ağa Rıza Hansari, Maidetul Semaviye de şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk halinde, acaba haram olan bir şeyi yemek için cevaz var mıdır demek yanlıştır… veya onu yemek vacip mi olur ya da onu terk etmek günah mıdır diye düşünmek. İkinci söz daha açıktır; nefsin korunması vaciptir, aklen ve şer’en tehlikede bu şekilde düşünmek haramdır, zorunlu olduğun vakit o şeyden yemekten kaçınmak haramdır, nefsi korumayı terk etmek ve tehlike anında böylesi bir şüpheye düşmek, haram olmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu zikredilen delillerden sonra, intiharın haram olması konusunda hiçbir tereddüte mahal olmadığı anlaşılmaktadır, bu açıdan şeraitte şu şekilde nakledilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yenilmesi ve içilmesi haram olan beşinci şey, öldürücü etkisi bulunan zehirlerdir. Ondan az veya çok içmek haramdır. Aynı şekilde insanın kendini helak götürecek işlerde bulunması da haramdır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn10\">[10]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci Konu:<br>Canı Korumanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, bütün hallerde katli nefs ve kendini helaka sürüklemek midir? Acaba mundar köpek eti yemek zorunda kalan bir kimsenin onu yemekten kaçınarak ölmesi durumunda, onun için kendini öldürdü diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan ölürse, o canına kıymış olur mu?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu söylemek mümkündür. Kendini ölümden ve yok olmaktan korumayan herkesin canına kıydığı söylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini öldürmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu göstermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun söylenmesi yahut ayrıntılı bir rivayetin olduğunun söylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk’un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac’ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin sözlerinden anlaşılan şudur ki, o nefsini ölümden korumamayı, bir nevi kendini öldürme, nefsini yok etmek olarak görmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu soruya verilecek cevap evettir. Yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir. Yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” ve “birbirinizi öldürmeyin…” aynı şekilde özellikle Peygamber’den de şöyle rivayet edilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Her kim bir Müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi zarardan korumak, nefs’i katletmeye yardım etmekten daha evladır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumanın vacip oluşunu – her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile – imam Sadık’tan (a.s) ayrıntılı bir rivayet ile ispat etmek mümkündür:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah Teâla insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı için onlara helal ve mübah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin gücü sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka mürsel rivayetler de vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Seduk’un mürsel rivayeti de bu manaya delalet etmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her ne kadar ayetlerin zahiri rivayetler göz önüne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini gösterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu görülebilir. Bu ayetler şunlardır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Allah size ancak ölüyü (leşi), kanı, domuz etini ve Allah’tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde günah yoktur. Şüphe yok ki Allah çokça bağışlayan çokça esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn13\">[13]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Leş, kan, domuz eti, Allah’tan başkası adına boğazlanan, boğulmuş, (taş, ağaç vb. ile) vurulup öldürülmüş, yukarıdan yuvarlanıp ölmüş, boynuzlanıp ölmüş (hayvanlar ile) canavarların yediği hayvanlar – yetişip kestikleriniz müstesna - … Size haram kılındı… kim gönülden günaha yönelmiş olmamak üzere açlık halinde dara düşerse (haram etlerden yiyebilir). Çünkü Allah çok bağışlayıcı ve esirgeyicidir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn14\">[14]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da günah işlenerek Allah’tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak üzere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn15\">[15]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“(Allah) size, sadece ölü hayvanı, kanı, domuz etini ve Allah’tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). Çünkü Allah çok bağışlayan, pek esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Oysa Allah, çaresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size açıklamıştır.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn17\">[17]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak, “katl-i nefs” ve “kendini helaka sürüklemek” olarak addedilen her hangi bir durumla yüz yüze kalırsa, bu işin haram olduğunda şek ve şüphe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, gücü olsa bile tedavi için çabalamayan bir kimse, yahut canı pahasına tehlikeli seferlere çıkan bir tacir gibi, veya açlığını, susuzluğunu giderebilecekken, çeşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir mümin gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dikkatle baktığımızda akıl sahiplerinin ve Müslümanların nezdinde, katl-i nefs’in ve kendini helaka sürüklemenin kötü ve çirkin bir iş olduğunu görüyoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde böyle değildir. Şu halde onların görüşleri de katl-i nefs’in ve kendini helaka sürüklemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir söz vardır, şöyle söylenmektedir: “bedenin korunması ya da sağlığın korunması vacibattandır”, genel anlamda bunun kitap ve sünnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin günahı, tıptı diğer vacipleri terk etmenin günahı gibidir. Rivayetlerde söylenen katl-i nefs’in günahı gibi değildir: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.” Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve mühim durumuna göre ortaya çıkacaktır. Çünkü her hangi bir vacibi terk etmek ile katl-i nefs arasında, önem durumuna göre büyük bir fark vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu ele alınan konular ışığında, bir kimse fakihlerin sözüne tabi olursa, açık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez hükümlerinden olduğuna dair fetva verdiklerini görecektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten kaçınması caiz değildir. Lakin, Şafii bu konuda iki yön zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak’ın şu sözüdür: böylesi birisi için mundarı yemek vacip değildir; çünkü onun için mundar yemekten kaçınmasının sebebi necaset ile kirlenmek istememesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim söylediklerimizin delili, şudur ki; nefs’e gelen zararları önlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi mübah olmaktadır ve bu şekilde nefs için daha büyük bir zarar önlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Tabersi Muntehab-ul Hilaf da şöyle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten kaçınması caiz değildir; açıkça bildiğimiz üzere nefs’e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine devamında şöyle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu öldürürse, bu kimsenin hükmü ne olacaktır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini öldürürse zorunluluk halinde olan kimse için bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, çünkü onu hak üzere öldürmüştür. eğer kavgada yiyeceğin sahibi, zorunluluk içinde olan kimseyi öldürürse, ölen kimsenin kanının hesabı onun üzerindedir, çünkü o (zorunluluk halinde olan kimse) zulüm ile öldürülmüştür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Esbahu Şia da şöyle yazmaktadır: Zorunluluk halinde olup da yemek için mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne ödünç vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse gücü yettiğince yiyeceğin sahibiyle savaşır ve onu öldürürse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi öldürürse, onun kanının hesabı onun üzerinde olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, çaresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten kaçınması caiz değildir. Bu konudaki açık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha büyük bir zararın önüne geçilirse, o mundarı yemek vacip olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’nin müellifi yine şöyle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslümanın ölümüne yardım etmiş olacaktır… ve eğer bu durumda yemek sahibi bağışlamaktan kaçınırsa, zorunluluk sahibi kimse kendisini helaka götürecek zorunluluk halini gidermek için kavga edilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Hilli, Kavaid’de şöyle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek üzerinde öncelik hakkı sahibinindir… ve eğer zorunluluk halindeki kimsenin ödeyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini öldürebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Evvel derslerinde şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haram olan şeyler hakkında şimdiye kadar söylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer ölmekten korkarsanız…, adı geçen bütün ayrıntılı bir şekilde anlatacağımız üzere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması yönüyle onları yemek zorunluluk halindeki kimseye vacip olacaktır. Ölmekten korkmakta, ölümle yüz yüze gelmek şart değildir, ölüm korkusu bile mübah olmasını gerekli kılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Mesalik’te şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, öncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması üzerine farz olur. Aynı şekilde yiyeceğin sahibi – ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir – fedakarlık ederek diğer ihtiyaç sahibini kendine tercih ederse, bu fedakarlığın caiz olması üzerinde konuşmak gerekir. Burada iki görüş söz konusudur, daha doğru olan görüşe göre fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala’nın sözüne olan ihtiramdan dolayı: “kendi ihtiyaçları olduğu halde isar’da bulunurlar” mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi içinde geçerli olduğu için, bu ikisi arasında bir tercih yapılamaz. Burada isar’a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma gücüne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, çünkü o yiyeceğin bağışlanması onu helaka sürüklenmesine neden olacaktır. Elbette şöyle de denebilir; bu iş nefsini helaka sürüklemek değildir, tıpkı savaş meydanında bir mücahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, ölebilme ihtimalinin belirmesi, nefsini helaka sürüklemenin örneği değildir. Eğer bu şekilde öldürülürse, helak olmamış, aksine kat kat (derece olarak) ödüllendirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiyaç duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister müslüman olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiyaç duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi öldürürse, kısas edilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da açlıktan ölürse, acaba şer’i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki yön söz konusudur: şer’i sorumluluğun olmadı yönüyle, yiyeceğin sahibi helaka sürükleyecek bir iş yapmamıştır, şer’en sorumlu tutulduğu yönüyle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten kaçınabilir mi? Burada iki görüş vardır, daha doğru olanı birinci görüştür; yemeyi terk etmek helaka sürüklenmeye bir nevi yardım sayılır ve Allah Teala ayette: “kendinizi ellerinizle tehlikeye atmayın…” diye buyurarak bunu yasaklamıştır, bu yüzden helakı önlemek için helal yemeği yemek vaciptir. İkinci görüş ise, haram olması dolayısıyla mundar bir şeyi yemekten çekinmek ve kaçınmak bir tür vera (takva) olarak kabul edilmektedir. Bu tıpkı küfrü gerektirecek sözleri söylemeye zorlanan birisinin, bu sözleri söylemekten kaçınıp, ölmesi gibidir. Bu zayıf bir görüştür, çünkü zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. Küfrü izhar edecek sözler ile mundar bir şeyi yemek arasındaki fark oldukça aşikardır. Çünkü kendisinden küfrünü izhar etmesi istenilen kimse, eğer bundan kaçınırsa ve ölüme razı olursa, onun bu teslimiyeti izzet ve yüceliktir, İslam’ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Keşf’ul Lisam’da şöyle denmiştir: Bize göre yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, ölüm korkusu olduğu halde bu şeylerin yenilmesinden kaçınılması, caiz değildir. Çünkü zararın ortadan kaldırılması ve özellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Men la Yehzurul Fakih’te imam Sadık’tan (a.s) şöyle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, İrşad El Ezhan’da şöyle diyor: Şu nebizlerin (içkilerin) hiç biriyle (arpa suyu, hurma, üzüm vb. şeylerin şarabı) tedavi uygulamak caiz değildir, … ve zaruret halinde, göz tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili, Şerhi İrşad elEzhan’da rivayetleri naklettikten sonra şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Bu rivayetler, sarhoşluk veren şeylerin haramlığına, özellikle de şarabın kullanılmasının (tedavi için) haram olmasına delalet eden birçok deliller içermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin çoğunun sahih olmaması, buna ilave olarak nefsi helaka sürüklemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın önlenmesi, imkan dahilindeki akli, nakli, kitap, sünnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… İnsanın ihtiyaç duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu yüzden bundan kaçınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. Özellikle Mursele Muhammed bin Abdullah ve İmam Sadık’ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: “ onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin gücüne kavuşmasına yetecek kadar daha fazlası değil.” Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap içmeye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini açıkça ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve içmenin vacip olmasını gerektirmesi de uzak bir ihtimal değil…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad’da, “bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.” Sözünün altında şunları söylemiştir: Kuleyni onu mürsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir’den, o da babasından, babası da İmam Sadık’tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, öncelikli bir sorumluluğun varlığı söz konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, günlük namazlar ve bunun da ötesinde hatta usuli dinde, nefsi korumak için takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: “ Kim imanından sonra Allah’a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hariç – inkara göğüs açarsa…” Rivayetlerde şöyle nakledilmiştir: “Takiyyesi olmayanın dini yoktur.” “Takiyye bizim dinimiz ve babalarımızın dinidir.” Takiyyenin önemini anlatan ve tekitle gerektiğinde yapılmasını söyleyen başka rivayetler de vardır… Takiyyenin nefsi korumak için olduğu aşikardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunlara ek olarak zikredilen rivayet, Emal-i Seduk’ta şu senetle gelmiştir: “Şeyhe İbn Velid’den, o Seffar’dan, o Muhammed bin Hüseyin bin Ebil Hattab’dan, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o babasından, o da İmam Bakır’dan (a.s).” İlel-i Şerayi’ de şu senetle gelmiştir: “Babasından, o Sa’d’dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o Babasından, o İmam Bakır’dan (a.s).” Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir’den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel’de “Muhammed bin Ali bin İbrahim babasından, o da babalarından” şeklinde nakledilmiştir. Şeyh Tusi şu senedle: “Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim’den, o Amr bin Osman’dan v.b” Ayyaşi tefsirinde şu senedle: “Muhammed bin Abdullah’tan, o da İmam Sadık’ın (a.s) bazı ashabından, onlar da İmam Sadık’tan (a.s)” nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin’de Kuleyni’nin naklettiği sened ile, Mürsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında şöyle demişlerdir: “Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunların ışığında bu rivayetin en yüksek dereceden muteber ve hüccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca şöhret, senedin zayıflığını gerektirmiş olsaydı, rivayetin hüccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi düşünülemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şu ana kadar söylediklerimize şunu da ilave edelim ki, bütün sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha önemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da ötesinde eli açıklık Şarih’in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur’an’ın yakinlerinden ve mütevatir hadislerden olup, bütün bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da şöyle zikredilmiştir: “… susuzluktan perişan bir halde olup, ölmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan içebilir.” Rivayetler mütevatir olup, yine icma ve akıl, Allah’ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-ül Şia şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de açıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan kaçınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha önceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele geçirmekle çelişse de, esasa rücu etmektedir… Belki (yiyeceği almak için kavga etmek) nehyi anil münker yönüyle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil münker’de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir kitabının yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba haram olan bir yiyecekten, nefsi korumak için yemek vacip midir? Bazıları vacip olduğunu söylemişlerdir, bazılar sözün zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu yönüyle ve önceki mürsel rivayetlerde ve ashabın amelinde vardır. Bu söz Şafii’nin iki görüşünden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. Çünkü (o şeyi yemekten kaçınmak) bir tür takva’dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten kaçınmak) tıpkı, kendisinden küfrünü açıklamasını istenen kimsenin, bunun yerine ölümü kabul etmesi gibidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu görüşteki sorun açıktır ve küfrünü açıklamaktan kaçındığı için öldürülmekle, haram bir şeyi yemekten kaçınmak arasındaki fark ortadadır, elbette bu hükmü onun ölçüsü olarak (küfrü açıklamaktansa ölmeye cevaz verilmesi) kabul ettiğimizi farz edersek… Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu yüzden burada cevaz, mübah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu sözün bir anlamı olması mümkündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak için savaşabileceğini bile söylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde geçtiği üzere nefsi korumak için o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir görev adı altında savunsalar bile bütün bu söylenenler için eleştiri getirilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Humeyni’nin(r.a) Risalet-ut Takiyye kitabında şöyle denilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefs için, namus için ve mal için korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu tür takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun için bir mukaddimedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu tür rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar öldürülme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli yönden faydası olmadığından, aynı şekilde akli hüküm ile nefsin korunmasının lüzumundan ve yaratıcının nefsin korunmasına gösterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette geçen “kendinizi ellerinizle tehlikeye atmayın” cümlesinden “yed” el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened yönünden kusuru olmayan bir rivayet bulamadık.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tahrir-ul Vesile’de şöyle yazıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Söylenen bütün haramlar zaruret halinde mübahtırlar ve bu, ya nefsi korumanın gerekliliği ve ölmeyecek miktarda o şeyden yemenin delilidir veya…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama düşmeyi tercih etmek vaciptir. Bununla birlikte böylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Minhacu Salihin’de Ayetullah Hoi (r.a) şöyle diyor: “Zorunluluk durumunda kalan bir kimse, ölmeyecek miktarda haram olan yiyecekten yiyebilir, ancak “Bağiy” olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence için avlanmaktır veyahut, “Addi” yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki kötü işten daha az kötü olana bulaşarak, harama düşerler, lakin bu işinin cezasını da görecektir. Ama imama karşı isyan eden kimse için, katlinin vacip olması hükmünün verilme ihtimali uzak bir ihtimal değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çağdaş müçtehitlerden bazıları, “acaba aşağıdaki özellik göz önüne alındığında… bu tür hastaları oksijen tüpünden ayırabilir miyiz?” sorusuna şöyle cevap vermişlerdir: “Oksijen tüpüne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen tüpüne bağladıktan sonra çıkarmakta problem vardır”. Bu fetvadan anlaşıldığı üzere gerekli ve standart olmayan tedavi ve ilaçların kullanılması vacip değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak söylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların sözlerinden anlaşılan odur ki, bunun vacip olmasının, akli hüküm ve nefsi korumayı terk etmenin kötülüğünün dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, içinde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte şüpheye düşülen durumlarda delilden şüpheye düşmek, delilin olmaması gibidir ve burada esastan yoktur hükmü geçerlidir. Allahu alem.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Sonuç</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuçta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir bölümünün, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde yüce Allah’ın, akli hükmü ve nefsi korumanın vacip oluşunu onayladığının da göstergesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Huzeyfe “kendinizi ellerinizle tehlikeye atmayın…” ayeti için şöyle diyor: bu ayet takiyye hakkındadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Mümin bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Allah’ın sizin üzerinizdeki en büyük farzları… Canlarınız, mallarınız ve inançlarınız için takiyye yapmanızdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu günahları örter, ancak ölümcül günahları (ölüme sebebiyet verici günahları) af etmez… (ölüme sebebiyet verici günahlardan biri) kendisine ya da mümin kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye’yi terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Takiyye kanın korunması için konulmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Takiyye müminin siperidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Takiyye müminin siperi ve müminin zırhıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Ey Süfyan sana takiyyeyi hatırlatırım, Halil İbrahim’in sünneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun’a buyurdu ki: “Firavun’a gidin şüphesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.” Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Sultanın öfkesini kendine çekme ki, aksi takdirde kendi elinle kendini helaka sürüklemiş olursun.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü Konu:<br>Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba başkalarının canını ölümden korumak, nehyi anil münker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil münker şeklinde olursa, nehyi anil münkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Vacip Olmasının Delilleri:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Bazıları öldürülmesi haram olan bir canın öldürülmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve gücü yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin, hatalı olduğu açıktır; çünkü katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve özel durumlarda bu olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği çok açık bir şeydir, bunun için bir delile ve özel bir delile dayandırmaya gerek yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve açıklık mutlak surette de değil, özü itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Vacip oluşunda icma edilmesi. Cevahir’in müellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair öne sürülen deliller mutlak değildir ve bunun tek delili icma’dır, bu delil farz edilen söz konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- “Her kim de birini (hayatını kurtararak) yaşatırsa, sanki bütün insanları yaşatmıştır” ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir çok rivayetler zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Fuzeyl bin Yessar diyor ki: İmam Bakır’a (a.s) dedim ki: “Her kim de birini yaşatırsa…” ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en üst dereceden tevilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hemran bin E’yen diyor ki: İmam Sadık’a (a.s) dedim… : “Her kim de birini yaşatırsa…” ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da düşmandan kurtarmaktır. Sonra hazret bir müddet sükut ettikten sonra bana dönerek buyurdu: bunun en büyük derecedeki tevili, bir kimseyi İslam’a davet ettiklerinde bu davete icabet etmesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Bakır (a.s) buyurdu ki:… “Her kim de birini yaşatırsa…” ne demektir? (yani) bir kimseyi öldürmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. Bütün bunlardan daha üstünü onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta çok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Muhtelif bablarda gelen birçok rivayetlerin delil olarak gösterilmesi, örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Cafer babasında o da Ali’den (a.s):</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki, namaz kılan bir kimse, bir çocuğun emekleyerek ateşe doğru gittiğini ya da evin içine bir koyunun girdiğini ve bir şeyleri kırıp dökeceğini gördü. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Peygamber’den gelen rivayetler:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Peygamber buyurdu ki: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öldürmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması şüphelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- İbn Sinan’ın imam Sadık’tan (a.s) naklettiği sahih hadis:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) sefer esnasında cünüp olan ve yanında az miktarda su bulunan öyle ki, onunla gusül alsa, susuz kalmaktan korkan adam hakkında şöyle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemmüm almalıdır, toprak bizim için daha sevimlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerden bir kısmı, imam’ın (a.s) sözlerindeki “susuzluk” kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını söylemişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Halebi’nin rivayet ettiği sahih hadis</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Halebi diyor ki: İmam Sadık’a (a.s) şöyle dedim: cünüp olan bir kimsenin yanında az bir su vardır, o suyla gusül alırsa susuz kalacağından korkmaktadır, şu halde gusül mü almalı yoksa teyemmüm mü etmelidir? Buyurdu: teyemmüm etmeli, aynı şekilde isterse abdest de alabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi önceki rivayetlere göre daha zayıftır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Semae’nin muvassak* hadisi Semae diyor ki: İmam Sadık’ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda şöyle buyurdu: toprak ile teyemmüm etsin ve suyunu korusun. Çünkü Allah azze ve celle suyu ve yer yüzünü temizleyici olarak karar kılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi bizim amacımız açısından önceki iki rivayet karine alınmadan açık değildir. (*muvassak, Râvisinin akidesi bozuk olmakla beraber haberi tevsîk edilmiş olandır)</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir rivayeti.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Fırat bin Ahnef’in imam Sadık’tan (a.s) rivayeti:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış bir halde diriltir sonra onu ateşe götürmeleri emrolunur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Yardım etmeyle alakalı rivayetler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Canın korunması için takiyye yapmaya delil teşkil eden rivayetler. Örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Takiyye, kanınızı korumanız için vardır.” Ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan kaçınılması halinde) delalet eden ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Cevahir’de şöyle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler gücü yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak görmektedirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu söylenebilir; çünkü bu işin iyiliğinde akli açıdan hiçbir tereddüt ve şüphe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde geçtiği gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu söylenenler fakihlerin sözlerinden çıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği söylenebilir, ancak açıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakihlerin Sözleri</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Tusi Hilaf’ta şöyle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir hüküm olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair adlı kitapta şöyle zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, çünkü beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Mebsut’ta şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin özelliklerini önceki konularda açıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber’in (s.a.a) şu sözleri bunun delilidir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. Çünkü zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse üzerine vacip olduğunu söyledik, bununla birlikte diğerine de zarar vermemeliyiz…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah Teala’nın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” Özellikle de Peygamber’in (s.a.a) şu rivayet nakledilmiştir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Böylesi bir durumda yardım etmek, öldürmekten daha üstündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, Kavaid’de şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer ödeyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını ödemek vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ve Münteha el Metalib’de şöyle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu yüzden ölmesinden korkarsa, (abdest için var olan suyunu) o suyu ona içirmesi ve teyemmüm etmesi vaciptir. Lakin umumdan bazıları bu söze muhaliftirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz şudur ki: evvelen, eğer ona su içirirse, onun canını kurtarmış olur ki bu da “Her kim de birini (hayatını kurtararak) yaşatırsa…” ayetinin kapsamına girer. ikinci olarak, insanın hürmeti, namazdan üstündür. Bu açıdan eğer namaz kılarken bir kimsenin boğulduğu görülürse, namazı terk edip onu kurtarmalıdır… Üçüncü olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemmüm ile telafi edilebilir, abdest yerine teyemmüm alınabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeriatte şöyle denmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslüman’ın ölümüne yardım etmiş olacaktır… ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından kaçınırsa, çünkü zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması için bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla ödemek vacip değildir diyor. Eğer vacip olduğu söylenirse, yine bu iyiliktir, çünkü yaşamak için zaruret durumunda olmak, ödeme yapma zorunluluğunu ortadan kaldırmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Muhakkik’in teyemmüm babındaki şu cümlesinin “Kullanılması halinde susuzluk korkusu…” şerhinde şunları söylemiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek için saklıyor olsa da, o anda o hayvanı kesmeyi düşünmemektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Urve’nin müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha önemlidir. Yahut şer’en korunması vacip olan bir malın korunması daha önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’den aktardığımız rivayetin şerhinde Cevahir’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Hilaf’ta ve İbn İdris ise Serair’de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak görmüyorlar. Asli delile göre ve yine yiyeceği bağışlamamak, katle yardım etmek olarak görülmesi iddiasını kabul etmemişlerdir. Öte yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma’dır ve icma da böylesi bir durumda yasaktır, şayet bütün zamanlar ve yerlerde birileri zulüm ile öldürülürse, bunun tersi olması söz konusudur. Eğer onların katlinin önüne malından harcayarak geçilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları büyüklerin görüşüne göre malı bağışlamaktan önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak, zikredilen bu konulardaki hatalar açıktır ve hürmet sahibi müminin canının korunması, zaruri ve açıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda geçti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu söylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine geçecek özel ispatlara ihtiyacı olmadığı söylenebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nafakalar bahsinde Cevahir’de şöyle yazılmıştır: Nafaka – sadece nafaka olması yönüyle, yoksa muhterem bir canın korunması için verilen nafaka değil – şu üç sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-i Şia’ın yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İcma’en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda şüphe yoktur. Çünkü yiyeceğin bağışlanmasından kaçınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere göre: “Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir.” Yine Fırat bin Ahnef’in rivayeti: “Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış, gözleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve şöyle denilir: bu Allah ve resulüne ihanet eden kimsedir. Sonra onu ateşe götürmeleri emrolunur.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn18\">[18]</a>&nbsp;Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn19\">[19]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an, c.3 sh.78.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.4 s. 320 – 322.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an c.5, s.57.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.2 s.64 – 65.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Müstedreki Vesail c.18, sh.216, h.1</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Şerai’ el İslam c.3 s.224.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, Sünen ibni Mace c.2, s.134</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 145.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 119.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Müstened-i Şia, Neraki, c.15, s.25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li></li></ul>\n<!-- /wp:list -->','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','inherit','closed','closed','','724-revision-v1','','','2020-04-29 13:10:09','2020-04-29 10:10:09','',724,'http://islamex.com/?p=725',0,'revision','',0),(726,1,'2020-04-29 13:11:18','2020-04-29 10:11:18','<!-- wp:paragraph -->\n<p><strong>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede kadınların ekonomik yaşamının bazı boyutlarını ve İslam’ın bu boyutların her birine bakış açısını ele alacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın; kadınların çalışması ve iş hayatına girmesine bakışı, kadınların çalışması yolundaki engeller, iş ortamında cinsiyet ayrımcılığı, kadınların evde yaptıkları işler ve mal varlığı, bu makalenin ana başlıklarını oluşturuyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1. İslam’a Göre Kadınların Çalışması</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ve tarihî kaynaklarla rivayetlere baktığımızda, gelir elde etme manasında kadınların çalışması konusunda İslam’da hiçbir yasağın söz konusu olmadığı, hatta bir gerçek olarak varsayıldığı anlaşılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim, büyük peygamber Hz. Şuayb’ın (a.s) kızlarının çobanlıkla uğraştıklarından söz eder.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn1\">[1]</a>&nbsp;Rivayetlere göre, Müslüman kadınlar Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları (a.s) döneminde ticaret,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn2\">[2]</a>&nbsp;el sanatları,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn3\">[3]</a>&nbsp;iplik üretimi ve tekstil,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn4\">[4]</a>&nbsp;berberlik,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn5\">[5]</a>&nbsp;ev hizmetleri,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn6\">[6]</a>emlakçılık,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn7\">[7]</a>&nbsp;ıtır üretimi…<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn8\">[8]</a>&nbsp;gibi mesleklerde gelir sağlayan işler olarak faaliyet yürütüyordu ve fesat içerikli fuhuş ve günah ortamlarında<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn9\">[9]</a>şarkıcılık gibi mesleklerin dışında kadınların çalışmasına yönelik hiçbir muhalefet söz konusu olmamıştır. Dinî metinlerde kadınların çalışmasına yönelik herhangi bir özel tavsiye veya teşvik de yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da kadınların çalışması ile ilgili birinci derecede hüküm; bu işin caiz olduğu şeklindedir. Bazı özel kayıtları göz önünde bulundurarak, bu durum için kerahet veya ancak müstehap olma gibi hükümleri ikinci dereceden hükümler şeklinde ispat etmek de mümkündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışmasının kerahetini (olumsuzluğunu) izah ederken şu tarihî gerçeği hatırlatabiliriz: İslam, Asr-ı Saadet’te hâkim olan cinsiyete dayalı iş paylaşımı modeline karşı çıkmamıştır ve hatta dinin elzem veya öncelikli hükümleri bu modelin pekişmesinde etkili rol ifa etmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini bir yandan kadının nafakasını erkekler için farz kılmış ve kadınları aileye karşı iktisadi sorumluluklardan muaf tutmuş, öbür yandan ise toplum genelinde iki cinsin karışmasını mümkün mertebe azaltmasına yönelik çabası ve kadınların annelik ve eşlik görevlerine vurgu yapmasıyla cinsiyete dayalı iş paylaşımı konusunda uygun kültürel bir zemin hazırlamıştır. Bu bağlamda, kadınlar genellikle ev işleri ile ilgili faaliyetlere yönlendirilmiş, erkekler de evin dışında çalışma sorumluluğunu üstlenmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın bu eğilimini izah etmek için hatırlatılması gereken nokta şudur: İslam, kadınların çalışmasını başlı başına değil, kadınların annelik ve eşlik görevleri ve toplumun ahlakî sağlığı başta gelmek üzere daha önemli maslahatlara zarar verdiği takdirde uygunsuz görmüştür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşı, eğer kadının çalışması bazı ideal dinî başlıklara uygun olursa ve sözü edilen olumsuzluklarla sonuçlanmazsa, kadının çalışmasının tercih edildiği sonucunu ikinci derecede elde etmek mümkündür. Kocasının gelirinin, yaşamlarının giderlerini karşılamaya yetmediği durumlarda eşine yardımcı olmak amacı ile kadının çalışması ve bu süreçte aile içindeki sorumluluklarını yerine getirmeyi aksatmaması veya iş ortamında namahremlerle bir arada bulunmak zorunda kalmaması -ki bunun en somut örneği ev ortamında veya yakınlığında namahremler olmaksızın çalışmaktır- bu sonuca bir örnektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu arada kadının kocasına dünyevî ve uhrevî işlerde yardımcı olması, bazı rivayetlerde seçkin kadının özelliği şeklinde vurgulanmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn10\">[10]</a>Yaşamın giderlerini karşılama yolunda çalışmak sureti ile eşine yardım etmeyi de kapsayan bu rivayetler, söz konusu varsayımda kadının çalışmasının tercih edilmesine delalet eder.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak burada dikkat çeken bir nokta, İslam’ın ideal modelinin çeşitli tarihî devirlere ve sosyal yapılara göre farklı şekiller almasıdır. Bu yüzden mevcut sosyal şartlar altında İslam’ın modelini tanıtmak için, Asr-ı Saadet modelinin temel unsurlarını, o günün şartlarından kaynaklanan ve aslî ve sabit olmayan değerlerden ayırmalı ve aslî unsurlara dayanarak çağımıza ve şimdiki toplumumuza uygun bir model sunmalıyız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce de vurgulandığı üzere, İslam dini kadınların çalışmasına karşı değildir ve sadece toplumda iki cinsin karışmasının azaltılmasına ve kadınlar için annelik ve eşlik görevlerine vurgu yapar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla toplumsal alanda genel ve detaylı planlamalarda bu iki ilkeye uyarak, kadınların çalışması ve işlerinin cinsiyete göre paylaşımı bağlamında İslamî modeli hayata geçirme doğrultusunda hareket edebiliriz. Bu modelin şimdiki toplumumuzda alacağı şekil, Asr-ı Saadet toplumundan farklı olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışması ile ilgili bir başka önemli nokta, çalışma sebepleridir. Geçim gereksinimlerini karşılamak ve kişisel veya ailenin gelirini arttırmak, ister kadın ister erkek, insanların çalışması için her zaman en temel saikler olmuştur. Son yıllarda halkın refah beklentilerinin artmasıyla beraber, İran gibi ülkelerde hâkim olan uygunsuz iktisadi durum, kadınların iş piyasasına yönelmelerinde en büyük tesiri olan etken olmuştur. Ama yapılan araştırmalar, kadınların çalışma eğiliminde başka saiklerin de müdahil olduğunu gösteriyor. Bireysel özgürlük ve bağımsızlığa kavuşmak, geleceğini güvence altına almak, sosyal teamüllerini geliştirmek, çalışma merakı ve kişisel talepleri karşılamak, bu saiklerin en önemlileri sayılır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu saiklerin büyük bir bölümü, toplumların iktisadi ve kültürel hastalıkları ile bağlantılı olduğundan, İslam açısından ideal durum ancak yoksulluk, sınıfsal eşitsizlik, boşanma ve kadınlara yönelik şiddet gibi olgular, kadınların bu sorunların sonuçlarından kurtulmak için çalışma gibi ağır bir yükü sırtlamak zorunda kalmayacağı şekilde, mümkün mertebe asgari düzeye gerilediği vakit gerçekleşir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak mevcut şartlarda, kadınların sözü edilen saiklerden hareketle çalışması birçok yerde dinî değerlerle çelişki arz etmez. Kadınların kendilerinin ve ailelerinin geçim gereksinimlerini karşılaması, izzet-i nefs kazanması, toplumun gereksinimlerini karşılaması, kendilerinin ve ailelerinin geleceğini güvence altına alması genelde müspet ve makbul saikler sayılır. Ama malî saikler aşırı talep, aşırı refah ve lüks hayranlığı şeklinde ortaya çıkacak olursa veya kadınların çalışması, erkeklerle rekabet ve erkek cinsine tam olarak benzeme yönü ile gündeme gelirse, o zaman İslam’ın bu tür saikleri onaylamasını beklememek gerekir. Bu doğrultuda, kadının kocasının ticaret işine ihtirasla ortaklık etmesi, ahir zaman işaretlerinden biri olarak İslamî rivayetlerde tenkit edilmiştir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2. Kadınların Çalışması Yolundaki Engeller</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir dizi engeller ve zorlukların varlığı her zaman kadınların iş piyasasında çalışmasını etkilemiştir, üstelik bu engel ve zorlukların her biri çevre, sosyal, iktisadi ve kültürel olmak üzere iki veya birkaç etkenin karşılıklı etkileşiminden kaynaklanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada bu alandaki bazı esaslı sorunları irdeleyeceğiz. Bunlar, ailevi ve meslekî görevlerin çelişmesi ve iş ortamında iki cinsin bir mekânda bulunmasından doğan sonuçların şer’i ve yasal engelleridir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-1. Çalışma İle Ailevi Görevlerin Çelişmesi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların iş piyasasında çalışması yolundaki en önemli engel, bu işin kadının annelik görevi, ev işleri ve yaşlılara bakma sorumlulukları ile çelişmesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çocukların bakımı ve ev işlerini kadınlara, evin geçimini karşılamayı ise erkeklere devreden cinsiyete dayalı geniş kapsamlı iş paylaşımı modeline bakıldığında erkeklerin, görevlerinin çelişmesi gibi benzer bir sıkıntı ile karşı karşıya olmadığı anlaşılır ve bu sorun sadece kadınlar için geçerlidir. Günümüzde kreşlerin ve huzur evleri sayısının bunca artışı, ev işlerini yapmanın yeni ve modern cihazlarla çok kolaylaşmasına karşın birçok kadın hâlâ meslekî yükümlülükleri ile ev işlerine karşı sorumlulukları arasındaki sürtüşmeden acı çekmektedir ve ailenin iktisadi refah düzeyi düştükçe bu sorun daha da büyümektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden bir yandan kadınların özgürlüğünü ve cinsiyet eşitliğini kadınların çalışmasına endeksleyen ve öte yandan çalışmanın tek başına kadınların sorunlarına çare olmadığını anlayan birçok feminist, bu kez aile içinde geleneksel annelik modellerini ve cinsiyete göre iş paylaşımını sorgulamaya başlamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminist sosyolog Ann Oakley tecrübeye dayalı delillere istinat ederek anne ve bebeğin birbirine karşılıklı muhtaç olduğunu ifade eden genel kanı ve sosyal bilimlerde gündeme gelen tezleri çürütmeye çalışmıştır. Oakley sonunda analığın sosyal bir mitoloji olduğu sonucuna varıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn13\">[13]</a>&nbsp;Oakley ayrıca cinsiyete göre iş paylaşımını da davranış bilimi uzmanları, antropolojisiler ve sosyologlar tarafından yaygınlaştırılan bir mitoloji olduğunu savunuyor<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn14\">[14]</a>&nbsp;ve bu yüzden, kadınların özellikle ev işleri gibi cinsiyete dayalı görevlerinden kurtulmaları için aile ocağının feshedilmesini önerir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn15\">[15]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı ılımlı feministler kadın ve erkek arasında cinsiyete dayalı iş paylaşımına yönelik geleneksel modelin, kadınların iş piyasasına yönelmeleri ile erkeklerin eve yönelmeleri arasında bir denge kurarak değiştirilmesini ister.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Betty Fridan’a göre, bu geçiş süreci özel olarak erkekler için zor olacak, ancak erkekler bunun için hazırlıklıdır; zira bugün birçokları evde kalmak ve çocukları ile birlikte daha fazla vakit geçirmek istiyor ve kadınların çalışması, erkeklere bu özgürlüğü verebiliyor. Çünkü böyle bir modelin uygulanması ile beraber koca da artık evin geçiminden sorumlu olan tek kişi olmuyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Demek ki, kadının çalışmasının annelik ve eşlik görevine tercih edilmesi veya tersi durumu için iki şey etkilidir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>a) Kanaat önderlerinin değersel ve ideolojik ilkeleri,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>b) Bu kesimin istinat ettiği tecrübeye dayalı delilleri.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk etkene gelince, feministler genellikle kendilerinin değersel düzeninde özellikle sosyal güç ve mevki başta olmak üzere cinsiyet eşitliğini öne alır ve diğer değerlerin bu ilkenin etkisi altında olduğunu ve ikinci dereceden önemli olduğunu savunur. Bu arada aile kurumunun değerli olduğu ilkesini inkâr edenler, aile ocağının feshedilmesi sloganını atıyor ve ailevi yaşamın yarattığı değerlerin önemini itiraf edenlerse, esas gayesi cinsiyet eşitliği olan aileden yeni bir model sunmaya çalışıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak rakip görüşler, kendi değersel düzenlerinde başka nihai amaçları ön planda tutmakta ve bu yüzden cinsiyet eşitliği söz konusu nihai amaçlar aracılığı ile ikinci dereceden bir değer olarak gündeme gelip nihai amaçlar doğrultusunda dengelenmektedir. Örneğin, Thought Parsonez’in uygulama eğilimli bakış açısına göre adalet, değerlerin başında yer alıyor ve eşitlik gibi orta derecede değerleri dengeliyor. Parsonez karı-koca arasında cinsiyete göre geleneksel iş paylaşımı modelini “adaletli” buluyor ve buna, eşlerin rollerinin dengeli ve birbirini tamamlayıcı olmalarını gerekçe gösteriyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn17\">[17]</a>&nbsp;Böyle bir varsayımdan hareketle Parsonez karı-koca arasında cinsiyete göre iş paylaşımının; büyüklerin kişiliğinin pekişmesi ve çocukların sosyalleşmesi gibi ailenin temel işlevlerinin yerine gelmesi için zemin oluşturduğunu ve bu durumun ailenin istikrarı, bütünlüğü ve sonuçta toplumun bütünlüğünün korunmasında temel rol ifa ettiğini savunuyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Parsonez’e göre kapitalist toplumlarda kadınların uygulama bakımından edilgen olmaları, ailenin bütünlüğünü korumak; ailenin bütünlüğü de sınıfsal yapıyı korumak için zaruridir. Üstelik sınıfsal yapının korunması da, sosyal yapının devamını güvence altına almak için zaruridir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn18\">[18]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci etken konusunda da, kadınların çalışmasının çocuklar üzerindeki etkileri ve yine kadınların çalışmasının evlilik yaşamının istikrarı üzerindeki tesirleri gibi birçok tecrübî araştırmanın sonuçlarına değinebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kanaat önderleri bu konuların üzerinde mutabakata varmış sayılmasa da; kadınların çalışmasının çocuklar üzerindeki etkileri konusunda şu söylenebilir: Annenin çalışmasını ve çocuktan kısa bir süreliğine olsa bile ayrı kalmasını çok zararlı gören<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn19\">[19]</a>&nbsp;ve muhtemel zararları annenin çalışmasından başka etkenlere bağlayan görüşlere<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn20\">[20]</a>&nbsp;karşı, çalışmaktan kaynaklanan kısa süreli ayrılıkların çocuklar için yararlı veya en azından zararsız, fakat uzun süreli ayrı kalmayı özellikle küçük yaştaki çocuklar için zararlı niteleyen görüş gibi dengeli bir görüşü desteklemek mümkündür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn21\">[21]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışmasının evlilik ilişkilerinin istikrarı üzerindeki tesirleri hakkında da benzer bir değerlendirmeyi yapabiliriz. Çünkü kadın tam mesai çalıştığı takdirde aşırı yorgunluk ve yetersiz zaman yüzünden kocasını duygusal açıdan gerektiği gibi destekleyemeyecek ve böyle bir durumda evlilik ilişkilerinde aksamaların yaşanma ihtimali şiddetle artacaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn22\">[22]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini kadınların çalışmasını caiz görmekle birlikte, annelik ve eşlik görevlerine öncelik tanır. İslam’ın sosyal düzen anlayışı, Parsonez’in gündeme getirdiği üniter toplumuna nazaran çok daha yüce, sağlıklı ve salih bir toplumun gerçekleşmesidir. Toplumun sağlığı, kurumsal düzeninin yanı sıra iffet ve ruh sağlığı gibi dinî göstergelerle tanımlandığından, bu durum sosyal ilişkilerde ve özel olarak cinsiyete dayalı ilişkilerde özel etkiler bırakır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir yandan, çocuğun kişilik ve bedensel gelişme sürecinin, gençlik çağında ve daha ileri yaşlarda ahlakî ve ruhî sağlığı üzerinde önemli etkisi olduğundan ve yine anne ve çocuk ilişkisi özellikle çocuğun ilk yaşlarında bu alanda eksen rol ifa ettiğinden, İslam açısından annelik görevinin çalışmaktan doğan sorumluluğa göre öncelik kazanmasının sebebi ortaya çıkar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öbür yandan, aile içinde cinsiyete göre iş paylaşımı, toplum düzeyinde kadın ve erkeğin bir ortamda bulunmasının azaltılmasını gerektirir ve bu durumun toplumun manevi sağlığı üzerindeki etkisi, bu modelin (İslam’ın savunduğu model) eşitliği savunan modele nazaran öncelik kazanmasına sebep olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada eşitlik ilkesinin konumunu de belirlemek gerekir. Hem Parsonez’in ve hem İslam’ın bakış açısında adalet değeri, eşitlik değeri ile egemen olur, şöyle bir farkla ki, İslam’ın ahireti hesaba katan bakışı eşitliği adalet kavramından ayrılmadığı gibi, bu değer -eşitlik- ortaya çıkan tablonun zemininde gerçekleşir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ayetleri ve rivayetlere göre, imanlı kadın ve erkek arasında, muhtemelen onların farklı rollerinden kaynaklanan sosyal konum ve güçlerindeki her türlü eşitsizlik, uhrevî mükâfatla telafi edilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn23\">[23]</a>&nbsp;Demek ki adalet ilkesinin hâkimiyeti, eşitlik ilkesinin göz ardı edilmesi anlamına gelmez; çünkü yüce Allah katında bütün insanlar, hangi ırka, kavme veya cinse mensup olursa olsun, eşittir ve takvadan başka hiçbir şey imtiyaz ve üstünlük kriteri olamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce de değinildiği üzere, böyle bir yaklaşım kadının çalışmasını mubah ve bazı durumlarda öncelikli saymayı gerektirir; ama kadının annelik ve eşlik görevi ile çelişmemesi, toplum düzeyinde iki cinsin birbirine karışmaması kaydıyla.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Söz konusu iki şart yerine getirilmediği takdirde kadının çalışması İslam açısından önceliğini kaybettiği gibi, uygunsuz ve kerahetli de sayılabilir. Bu sözün anlamı şudur: Eğer kadınların çalışmasını destekleyen siyasetler uygulanacak olursa, bu siyasetler, kadının ailevi görevlerine zarar vermeden bu görevlerin kadının çalışması ile çelişmesini hafiflettiği takdirde İslam açısından onaylanır. Öte yandan kadının çalışmasını ailevi görevlerine öncelikli varsayan veya en azından ailevi görevlerin önceliğini göz ardı eden ve sonuçta kadının ailevi görevlerini yerine getirmesini olumsuz yönde etkileyen siyasetler, İslam’ın bakış açısı ile örtüşmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu durumda İslam’ın “ailevi görevlerin kadınların çalışması ile çeliştiği” tezini kesin saydığı sonucuna varabilir miyiz?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu soruya cevap ararken, bir kez daha nihai değerleri hatırlatmak gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer kadınların çalışma meselesinde eşitliği ve cinsiyet benzerliğini nihai amaç olarak kabul edecek olursak, bu durumda kaçınılmaz olarak İslam’ın görüşü, kadınlara annelik ve eşlik görevlerine öncelik tanımak sureti ile kadın ve erkek arasında çalışma hakkı eşitliği önünde bir engel oluşturduğunu ve daha kesin bir tabirle bu eski engeli pekiştirdiğini ve güçlendirdiğini kabul etmek zorundayız. Lakin eğer nihai amaç çalışma hakkı eşitliği değilse ve kadınların çalışması sırf ailenin geçimi veya kadının veya ailenin geleceğini güvence altına almak gibi olumlu getirileri açısından söz konusu ise, açıktır ki ailevi görevlerin paylaşımına yönelik İslamî model, kadınların çalışması yolunda bir engel sayılamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-2. Dinî ve Yasal Engeller</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın hakları taraftarları, İslam şeriatinde kadının evden çıkmak için kocasının rızasını kazanmasını; bazen kadınların çalışması yolunda bir engel olarak gündeme getirmektedirler. Bu iddiaya göre, eğer erkek dinî açıdan eşinin evden çıkmasını kısıtlayabiliyor veya engelleyebiliyorsa, bunun anlamı, evli olan her kadının fiilî veya potansiyel olarak çalışması yolunda ciddi bir engelle karşı karşıya bulunduğudur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu doğrultuda İran İslam Cumhuriyeti Medeni Kanunu’nun 1117. Maddesi de “Koca eşini, ailevi maslahatlara veya kendisinin veya eşinin haysiyetine aykırı olan meslek veya zanaattan men edebilir.” diyerek, kadının çalışma hakkını kocasının iradesine tabi kılmış ve böylece evli kadınların çalışması yolunda yasal bir engel oluşturmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazıları hatta Kur’ân-ı Kerim’in kesin hükmü<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn24\">[24]</a>&nbsp;olan nafaka kanununun (Medeni Kanun’un 1106. Maddesi) kadının çalışmasına karşı bir mesaj içerdiğini ve yasanın yeniden gözden geçirilmesini isteyecek kadar ileri gitmişlerdir. Zira bu kanuna göre kadının nafakası kocanın yükümlülüğündedir ve bu durum kadınların çalışma eğiliminin azalmasını beraberinde getirebilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn25\">[25]</a>&nbsp;Her hâlükârda sözü edilen bu iddiayı ne denli kabul etmenin mümkün olduğunu araştırıp görmek gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu konuda birkaç noktayı hatırlatmakta yarar var:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk nokta, bu İslamî hükmün kadınların çalışma hakkı ile çelişmediğidir; zira İslam fıkhında vurgulanan nikâh sırasında şart belirleme kaidesine göre kadın başta eğitim ve evin dışında çalışma hakkı olmak üzere çeşitli hakları nikâh sırasında veya kocası ile yaptığı bir başka anlaşma çerçevesinde şart olarak belirleyebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci nokta, İslam’ın başkalarına<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn26\">[26]</a>&nbsp;zarar vermeyi yasaklayan durumlara özel ilgi göstermesidir. Bu yüzden, kocanın; eşinin evden çıkmasına mani olması, eşine zarar verecek şekilde olursa -bu durumun teşhisi yetkili kişilerin sorumluluğundadır- zararı reddetme kuralının en haklı yorumundan hareketle, İslam’da kocaya karşı yargı sürecinin başlatılması bile öngörülmüştür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn27\">[27]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü nokta da şudur: Somut delillere göre bu dinî engelin; ahlakî ve kültürel engellere kıyasla tesiri çok azdır. Çünkü son yıllarda erkeklerin kadınların çalışmasına karşı çıkmalarında yaşanan gerileme ile beraber, çalışan kadınların sayısında kayda değer bir artışla karşı karşıyayız. O nedenle ahlakî ve kültürel engellerin yokluğunu varsaymakla beraber, söz konusu dinî hüküm, kadınların çalışması yolunda ciddi bir engel telakki edilemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıda sözü edilen bu noktalar göz önünde bulundurulduğunda, Medeni Kanun’un 1117. Maddesine yönelik eleştirinin cevabı da belli olur. Dolayısıyla bu madde kadınların çalışması yolunda ciddi bir engel sayılmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz, söz konusu yasayı izah etmek için bu noktalara istinat ederken, kocanın, eşinin çalışmasını ailevi maslahata veya kendisinin veya eşinin haysiyetine aykırı bulduğu veya yersiz bahanelerle eşinin çalışmasını engellemek istediği durumları kastediyoruz. Aksi takdirde kocanın eşinin çalışmasını engellemesi, haksız bir tutum telakki edilemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak nafaka kanununun kadınların çalışması ile çeliştiği iddiası, gerçekte bu kanunun kadının çalışma hakkı ilkesi ile değil, kadın ve erkek arasında çalışma hakkı eşitliği ile çeliştiği anlamına gelir. Bu yüzden söz konusu iddia sadece kadınların çalışma meselesinde, kadın erkek eşitliği ve cinsiyet benzerliği ilkelerini nihai amaç varsayan kesimlerce gündeme getirilebilir. Bu varsayım reddedildiği takdirde, nafaka kanununun kadınların çalışması ile çeliştiğine dair hiçbir eleştiri geçerli olmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-3. İş Ortamında İki Cinsin Karışmasının Sonuçları</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışması ile ilgili İslamî olmayan modellerde genellikle iki cinsin aynı iş ortamında çalışması varsayıldığından, bu durum kendi başına kadınlar için birtakım sorunlara neden olduğu gibi, bazen de kadınların çalışması yolunda ciddi engellere dönüşür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İş ortamında cinsel tacizler, başta Batılı toplumlarda olmak üzere birçok toplumda çalışan kadınların acı çektiği bir durumdur. İki cinsin aynı ortamda çalışma meselesi gözden geçirilmediği takdirde bu soruna uygun çözüm yolu bulmak zor görünüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yapılan tahminlere göre, İngiltere’de her on kadından yedisi meslekî hayatında uzun süre cinsel tacize uğramıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn28\">[28]</a>&nbsp;Bu tür gerçekler aslında birçok erkeğin -ister yönetici, ister işveren, ister meslektaş, ister müşteri olsun- istemeyerek de olsa kadına seks aracı olarak bakmasından kaynaklanır ve bu tarz bir yaklaşım doğal olarak onların davranışlarına yansır. Oysa İran’da İslam İnkılabının zaferinden sonra başta iş ortamları olmak üzere umumi mekânlarda kadınların güven duygusunu geliştirmek amacı ile iki cinsin bir arada bulunmasının azaltılması, kadınların büyük çoğunluğu tarafından olumlu karşılanmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn29\">[29]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı feministlerin dikkat çektiği bir başka sorun, genellikle Batılı kadınların karşı karşıya kaldığı meslekî görevleri ile kadınsı görevlerinin çelişmesidir. Batı kültürü, kadınların kadınsı özelliğini sergileme yeri olarak aile ocağının tekelini kırdığından, çalışan kadınlar kendilerini kadınsı görevlerinden -özel olarak annelik ve eşlik görevi- soyutlayacak olsa bile, iş ortamında kadın olmaktan acı çekmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Simon Debuar’a göre çalışan kadın bazı açılardan evde oturan ve annelik görevini yürüten kadına nazaran daha kötü durumdadır; zira çalışan kadından her zaman ve her yerde bir “kadın” gibi davranması beklenir. Yani çalışan kadın, mesleğinin gerektirdiği görevlerin dışında, kadın olmanın da gerektirdiği bazı görevleri (özel olarak hoş bir görüntü) de gündemine alması gerekir. Sonuçta bu kadın, meslekî ilgileri ile kadınlık ilgileri arasında bir nevi iç çelişki yaşamaya başlar. Mesela meslekî ilgilerine daha fazla özen gösterecek olursa, kadınlık ilgilerinden (Günlerini güzellik salonlarında geçiren kadınlar gibi) geri kaldığını ve dış güzelliğine daha fazla önem verirse mesleğinde, onunla aynı seviyede çalışan erkeklerden daha geride kaldığını düşünür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn30\">[30]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın; kadınların çalışması ile ilgili modelinde, toplumun umumi mekânlarında iki cinsin mümkün mertebe birbirine az karışması esas alınır. Kur’ân-ı Kerim Hz. Şuayb’ın (a.s) kızları ile ilgili öyküsünde bu noktaya işaret ederken şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Musa, Medyen suyuna varınca, orada (hayvanlarını) sulayan insanları gördü. Onların gerisinde de, (hayvanlarını) engelleyen iki kadın gördü. Onlara, ‘Sorununuz nedir?’ dedi. Şöyle cevap verdiler: Çobanlar sulayıp çekilmeden biz (onların içine sokulup hayvanlarımızı) sulamayız; babamız da çok yaşlıdır (koyunlara çobanlık edemiyor).”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn31\">[31]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun dışında, İslam dini kadınların cinsel yönlerinin ailenin özel ortamının dışında ortaya çıkmasını reddeder. Buna göre kadınların çalışması yolunda engel oluşturan iş ortamında cinsel taciz vakaları büyük oranda azalırken, kadınlardan da iş ortamlarında daha çok meslekleri ile ilgilenmeleri ve başarı düzeylerini geliştirmeleri beklenir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama maalesef toplumsal gerçekler her zaman bu ideal tablodan çok uzak olmuştur ve belki de tarih boyunca, kadınların erkeklerin tacizine uğramaksızın evin dışında çalıştığı bir toplum veya dönem neredeyse, yok gibiydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın ve erkeğin doğal farklılıklarına ve insanların ahlakî eğitimlerinin zafiyetine dayanan bu durum, İslam’ın kadınların çalışmasına nazaran erkeklerin çalışmasına öncelik verirken göz önünde bulundurduğu noktalardan biridir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda İslam ancak toplumun ahlakî sağlığını tehlikeye düşürmeyen ve cinsel güvensizliği körüklemeyen kadınların çalışma modelini onaylamaktadır. Buna karşın iş ortamında cinsel taciz gibi durumlar kısmen kaçınılmazdır ve özellikle kadın ve erkeğin çalıştığı ortamları birbirinden ayırmak gibi doğru politikalar üreterek mümkün mertebe bunu engellemek gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3. İş Ortamında Cinsiyet Ayrımcılığı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminizm taraftarlarının üzerinde durduğu esas konulardan biri, kadınla erkek arasında meslek ayrımıdır. Günümüzde bu ayrım hakkında özellikle feminist edebiyat başta olmak üzere sosyal bilimler edebiyatında eşitsizlik ve ayrımcılık terimleri sıkça kullanılır. Benzer mesleklerde kadın ve erkek arasında maaş konusunda ayrımcılık, kadınları yüksek gelirli mesleklerden uzak tutmak ve daha az geliri olan mesleklere yönlendirmek ve yine ekonomik durgunluk durumlarında kolaylıkla işten atılan kadınları yedek işgücü olarak kullanmak, sosyoloji kitaplarında üzerinde durulan iş ortamında cinsiyet eşitsizliğinin önemli örnekleridir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn32\">[32]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminist yazarlar ise bu konunun üzerinde daha detaylı duruyor. Bu yazarlar mesleklerin cinsiyete göre yatay ayrımını, yani kadınların öğretmenlik, hemşirelik, satıcılık, masabaşı işleri, fabrika işçiliği ve sosyal hizmetler gibi bazen “kadınsı meslek” olarak tabir edilen seyrek sayıda meslekte yoğunlaşması ve ayrıca mesleklerin dikey ayrımını, yani kadınların erkeklere nazaran daha alçak mevkilerde yer almasını eleştirmekte ve İngiltere gibi cinsiyet eşitliği doğrultusunda önemli ilerlemelerin kaydedildiği bir toplumda bile hâla kadınların her iş saati için gelirlerinin erkeklerin dörtte üçü olmasından yakınmaktadır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn33\">[33]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu eşitsizliği detaylarla izah ederken, toplumun benimseme derecesi, iş bulma kurumlarının ayrımcı tutumu ve ailevi görevlerin meslekî ilerleme ile çelişmesi gibi etkenlere vurgu yapılmakta<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn34\">[34]</a>&nbsp;ve genel düzeyde iki temel etkene, yani kapitalist sistem ve erkeklerin üstünlük kültürüne istinat edilmektedir. Cinsiyet eşitsizliği konusunda çeşitli feminist tezlerin ortaya çıkması ise, bu iki etkenin nasıl analiz edileceği konusunda yaşanan anlaşmazlıktan kaynaklanıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn35\">[35]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu feminist yaklaşım, bundan önceki tartışmalarımızda değindiğimiz kadınların çalışması ile ailevi görevlerinin çelişmesi gibi konularda değindiğimiz adalet ve eşitlik hakkında özel ideolojik varsayımlara dayalıdır. Öte yandan bu yaklaşımın önemli sonucuna, yani nicelik eksenli oluşuna da dikkat etmek gerekir. Bu nokta da cinsiyet tartışmaları ile ilgili birçok yazıyı etkilemiştir. Örneğin, bu yazılarda kadınların çalışması veya çeşitli mesleklere ve meslekle ilgili mevkilere dağılımı, erkeklerle ilgili benzer verilerle karşılaştırılıyor ve her türlü farklılığın varlığı, başlı başına cinsiyet eşitsizliği ve ayrımcılığı şeklinde telakki ediliyor. Maalesef bu eğilim, feminist yazarların ideolojik ilkelerini analiz etmeksizin ve bu ilkeleri varsayarak cinsiyet meselesine bakan birçok İranlı yazarın eserinde de açıkça göze çarpıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak İslam’ın değersel ve hukukî ilkelerinden hareketle, kadın ve erkeğin meslekî ayrımları konusunda farklı bir değerlendirme ortaya çıkar. İslam dini, eşit şartlarda kadınlara daha az maaş ödenmesi ya da kadınların mesleklerinde ilerlemelerinin kısıtlanması gibi haksız ve zalimane ayrımcılıkları asla kabul etmez. Fakat cinsiyet ayrımcılığı ile mücadele bahanesi ile her türlü cinsiyet ayrımının reddedilmesi de İslam’la bağdaşmamaktadır. Burada birkaç noktayı hatırlatmakta yarar görüyoruz:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce gündeme gelen ilk nokta, İslam’ın adalet ve eşitlik konularında ilahî ve ahiret eksenli yorumuydu. Bu yorum, maddi ve fani dünya eksenli yorumların karşısında yer alır ve doğrudan cinsiyet ayrımı değerlendirmesini etkiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci ve üçüncü nokta, bundan önceki tartışmalarımızda birkaç kez yerine göre hatırlatılan cinsiyet ayrımının biyolojik ve sosyal işlevi ile ilgili ilkelerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadının çalışması tartışmasında, bedensel yapı ve güç başta gelmek üzere cinsiyet farklılığının kadınla erkek arasında bazı meslekî ayrımlarda etkili olduğu inkâr edilemez. Bu gerçek çağımızda ve sanayileşmiş toplumlarda bedensel gücün birçok meslekte önemini yitirmesine karşın hâla açıkça görülmektedir. Öte yandan, mesleklerin cinsiyete göre ayrımı, özellikle eşlerin psikolojik huzurunu ve sağlıklı ve normal evlatların yetiştirilmesini ve toplumun cinsel güvenliğinin arttırılmasını temin etmek üzere; başta uygun bir ortam oluşturma yolunda olumlu sosyal işlevleri olduğundan, sürekli kamuoyu tarafından olumlu karşılanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çağımızda da eğer aile kurumunun yüce konumuna ve korunmasına inanıyorsak, mesleklerin cinsiyete göre ayrımını da itiraf etmeliyiz ve hiç kuşkusuz bu olumlu işlevlerin devam etmesi, mesleklerin kapsamı ve sıralanmasına bağlıdır ve kadınla erkek arasında gerekli mesafenin varlığını sürdürmesine sebep olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü nokta da, kocanın eşine nafaka ödeme şekliyle ilgilidir. İslam dininde evin mali ihtiyacını karşılama görevi kocaya verildiğinden ve kadın annelik ve eşlik görevlerini daha iyi bir şekilde yerine getirmek üzere bu iktisadi sorumluluktan muaf tutulduğundan nafaka, çalışmayan kadın için, ailenin gelirine destek amacıyla çalışan kadına nazaran, farazi mesleğinden kazanacağı gelirin alternatifi sayılabilir. Dolayısıyla bu hukukî sistem, kadınların daha yüksek gelirli mesleklere ulaşma sorunu ile karşılaşmada daha az sıkıntı yaşarken, bu tür bir ayrımcılık, nafaka kanununu inkâr etmenin yanında cinsiyet eşitliğine vurgu yapan hukukî sistemleri de sıkıntı ile karşı karşıya getirir. Bunun dışında bu hukukî sistem erkeklerin çalışmasının kadınların çalışmasına göre öncelik kazanmasının önemli sebeplerinden birini de kendi içinde barındırır ki o da, eş ve çocukların nafakasını karşılama görevinin erkeğin yükümlülüğünde olması ve kadının böyle bir yükümlülüğünün bulunmamasıdır. Bu yüzden erkeğin nafakayı karşılamakta güçsüzlüğü genellikle aile ocağının dağılması bağlamında ciddi tehlikeleri beraberinde getirmektedir. Oysa kadının gelir elde etmekte güçsüzlüğü, evinin geçiminden sorumlu olan kadınların durumu dışında, ailenin istikrarını ciddi tehlikelerle karşı karşıya bırakmaz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn36\">[36]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu değersel, hukukî, yaşamsal ve toplumsal ilkelerin benimsenmesi ile beraber, kadınların çalışmasına yönelik “nitelik eksenli” yaklaşım yerini nicelik eksenli yaklaşıma bırakır ve birçok cinsiyete dayalı ayrımlar ayrımcılık, eşitsizlik, adaletsizlik ve cinsel zulüm gibi kavramlara göre değil, sosyal maslahata ve insanların hakiki saadetine hizmet olarak yorumlanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayrıca ekonomik durgunluk ve işsizlik krizi gibi olgularla mücadelede, sözü edilen dinî önceliklere dayanan siyasetler öncelik kazanır. Bu siyasetler, İslam’ın kadınlara öncelik tanıdığı kadın doğum uzmanlığı gibi mesleklerin dışında, başka meslekleri dağıtırken birey ekseni yerine “aile ekseni”ne vurgu yapması gerekir. Yani her aile asgari yeterli maaşı olan bir işe sahip olmalıdır. Bu durumda eğer başka değişkenlere ve imtiyazlara bakmaksızın sadece kadın ve erkek cinsiyetini göz önünde bulunduracak olursak, dinî öncelik, iş imkânının ailenin erkeğine verilmesini gerektirir; çünkü ailenin geçiminden erkek sorumludur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz istihdam alanı ile ilgili üretilen politikalarda böyle bir eğilim, birey eksenli eğilime kıyasla sosyal adalet kriterleri ile daha fazla örtüşür. Zira birey eksenli eğilimin sonucunda birçok aile iki veya birkaç yüksek gelirli işten yararlanırken, bazı aileler de uygun bir işe sahip olmaktan mahrum kalarak yoksulluk pençesine düşer, üstelik birçok genç erkek de işsizlik yüzünden aile kurma imkânı bile bulamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu da unutmamak gerekir ki, aile eksenli politikalar işsizlik sorununun esas çözümü olamaz. Bu politikalar, politikacıları toplumun tüm kesimleri için iş fırsatı sağlama doğrultusunda daha köklü tedbirler almaktan bağımsız hale getiremeyen geçici ve acil tedbirlerdir. Zira derin sınıfsal uçurum ve zenginle yoksul arasındaki uzun mesafeye bakıldığında; yaşam standartlarının yükselmesi ve beklentilerin artmasının toplumun az ve orta gelirli sınıfının ekonomik sorunlarını iki kat arttırdığı ve çok sayıda kadının günlük ihtiyaçlarının bedelini karşılamak üzere iş piyasasına akın ettiği bir ortamda, kadınların çalışmasından vaz geçmekten söz etmek mümkün değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>4. Evde Yapılan İşler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evde yapılan işler ev işlerinde; kadın ve erkeğin katılım oranında eşitsizlik, bu işin dayatma boyutu ve ev kadınlarının psikolojisi gibi çeşitli açılardan ele alınmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn37\">[37]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak bu tartışmada mevzu bahis olan nokta, evde yapılan işlere üretken bir meslek ve iktisadi anlamda bir iş olarak bakılmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Batılı ülkelerde yapılan araştırmalar, evde yapılan ücretsiz işlerin önemini ve ülkelerin gayri safi milli hasılatının artmasında seçkin rol ifa ettiğini ortaya koymuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı uzmanlar ise şöyle diyor: Eğer hükümet ev kadınlarına evde yaptıkları işler karşılığında para ödemek zorunda kalsaydı, birçok menfaat sahibinin menfaatleri yer değiştirirdi. Kadın evde yaptığı işlerle aslında dolaylı bir şekilde kapitalist sisteme hizmet ediyor. Kadın çocuğunun okumasına ve kocasının çalışmasına yardımcı olmakta ve erkeğinin, iş yerinde aldığı stresleri hafifletmektedir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn38\">[38]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı sosyalist feministler 1970’li ve 1980’li yıllarda “İş (Work)” kavramını çeşitli ev işlerini, erkeklere cinsel ve duygusal hizmetleri ve çocukların, yaşlıların ve hastaların bakımını da kapsayacak şekilde genişletmeye çalıştı. Bu konuda İris Young şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Kadınların gebelik, çocuk yetiştirme, evde hastaların bakımı, temizlik, mutfak işi vs. geleneksel görevleri, fabrikalarda yapılan eşya üretimi kadar ‘iş’ kapsamında yer alır. Üretim veya iş kavramını modern fabrikalarda eşyalar üretmekle sınırlandırmak, Marx’ın tezinin en esef verici ve zaruri olmayan yönlerinden biridir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn39\">[39]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evde yapılan işlerden doğan katma değer; sonuçta sermaye sahiplerinin cebine girdiğinden, bazı feministler evde yapılan işlerin bedelinin hesaplanmasını ve ev kadınlarına kapitalist yönetimler tarafından ücret ödenmesini önermektedir. Bu kesime göre, kadınların ev işlerinin bedeli hükümetlerden talep edildiği takdirde, sermaye çevrelerinin yüklü servetler biriktirme imkânı da ortadan kalkmış olacaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn40\">[40]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazıları da cinsiyet eşitliği ve kadınların özgürlüğünün gerçekleşmesi için Fredrish Engels’i izleyerek ev işlerinin genelleştirme stratejisini savunarak şöyle der: “Ev işleri özel üretim kapsamı içine alınmamalı, kadınların özel sorumluluğu olmaktan çıkarılmalı ve toplumun tümünün sorumluluğu olarak benimsenmelidir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn41\">[41]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini ev işlerinin bir nevi hizmet ve parasal değeri<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn42\">[42]</a>&nbsp;olan bir meslek telakki edilebileceğini reddetmiyor. Bu iddianın şahidi, kadının ev işlerine karşılık olarak kocasından ücret talep etme hakkıdır ki, Şiî fakihlerce açıkça vurgulanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı risalelerde şu ifadelere yer veriliyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın kendi rızası olmadığı müddetçe ev hizmetleri, yemek, temizlik ve benzeri hizmetleri yapmakla yükümlü değildir ve eğer kocası onu bu işleri yapmaya zorluyorsa, kadın yaptığı işlerin bedelini kocasından alabilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn43\">[43]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadının ev işlerini yapmakla yükümlü olmadığı durumu, hatta bebeğini emzirmeyi ve bebeğin bakımını da kapsar ve kadın zaruri olmayan durumların dışında bu işleri yapmayabilir. Nitekim bu işlerin tümüne karşı ücret talebinde de bulunabilir. Bunun anlamı şudur: İslam fıkhında çocukların emzirilmesi ve bakımı normal şartlarda anneler için farz ve kesin görev değil, haklarının bir parçasıdır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn44\">[44]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama kadınların pratikte hiçbir zaman kocalarından ücret talebinde bulunmadığı gerçeğinin, ilk etapta hukukî değil, psikolojik izahı söz konusudur. Yani kadınlar sürekli duygusal bağları yüzünden ev işlerini ücret karşılığı beklemeksizin yapma konusunda kendilerinde bir nevi zorunluluk hissetmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda, ev işlerini fiyatlandırmak, kadınların milli ekonomide değerli rollerini ön plana çıkarma yönünde yapılan kültürel bir hareket şeklinde tanımlandığı yere kadar, olumsuz bir hareket sayılmaz. İranlı kadınların büyük çoğunluğunu ev kadınları oluşturduğundan, bu durum ev işlerine yönelik yanlış kültürel inançları silme ve kadınların kıymetini bilme bakımından önemlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak ev işlerine karşı ücret talebinde bulunmak veya ev işlerini genelleştirme gibi stratejiler farklı konulardır ve üzerinde dikkatle durmak gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk strateji hakkında şu noktayı göz önünde bulundurmak gerekir: Eğer kadınlara ücret ödeme sorumluluğunu kocaların omuzuna yükleyecek olursak, bu durum sevgi, birliktelik, işbirliği ve fedakârlık temelleri üzerinde inşa edilen aile yaşamı felsefesi ile bağdaşmaz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn45\">[45]</a>&nbsp;Üstelik feministlerin görüşlerinde de bu yöntemin onaylandığına yönelik bir vurgu görünmüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama eğer ücret ödeme meselesi, kapitalist sisteme dayalı hükümetlerce gerçekleşecekse -ki bu tezi savunanlar da açıkça buna vurgu yapıyor- bu durumda da bu strateji için aydın bir ufuk görünmüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gayet sade bir analizle şunu söyleyebiliriz: Eğer İslam’ın ideal iktisadi-siyasi nizamını varsayacak olursak, kapitalistlerin hükümetinin ortaya çıkmasına ve yerleşmesine mahal kalmaz. Bazı saf algılamaların aksine, gerçek İslam esas itibarı ile ne Batılıların arasında yaygın olan adaletsiz bir kapitalist düzenin gelişmesine, ne de bekâsı bu tür bir kapitalizme endeksli olan bir hükümetin kurulmasına müsaade eder. Dolayısıyla söz konusu stratejinin en iyi hali ile Batılı toplumlara hâkim olan durum ve şartlara göre tasarlandığı ve dinî kriterlere dayalı İslamî bir nizamda uygulanamayacağı söylenebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama eğer Batılı toplumların mevcut şartları, yani kapitalizmin hâkimiyetine göre yargıda bulunacak olursak, kapitalist düzenin kolaylıkla menfaatlerinden vazgeçeceğini düşünmek, saflıktır ve gerçekçi olmaktan uzak bir düşüncedir. Kuşkusuz, iktisadi nizamı belirlemekte esas rolü ifa eden büyük sermaye çevreleri güç ve nüfuzunu kullanarak yönetimleri baskı altında tutacak ve bu bağlamda yasaların değiştirilmesine karşı teslim olmayacaktır. Teslim olduklarını varsaydığımız durumda bile, kârlarını arttırmak ve ev işlerine karşı kadınlara ücret ödeme yüzünden uğradıkları zararı telafi etmek için erkek işçilerin maaşını azaltmak, ucuz yabancı işçi istihdam etmek vb. gibi sonuçta kadınların çıkarlarına aykırı olan başka yollara başvuracaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci strateji, yani ev işlerini genelleştirme stratejisi de birçok sorunla karşı karşıyadır. Bu strateji, son yıllarda çeşitli sosyal, iktisadi ve siyasi sorunlarla temelleri iyice sarsılan sosyalist düşünceden doğrudan kaynaklanır. Bunun dışında bu stratejinin önemli bir getirisi olarak aile kurumunu zayıflatması<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn46\">[46]</a>&nbsp;ve sosyalist ülkelerin deneyiminden hareketle cinsiyet eşitliğini sağlamakta yetersizliği,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn47\">[47]</a>&nbsp;uzmanların söz konusu stratejiye yönelttikleri başka eleştirilerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5. Kadınlar ve Mal Varlığı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dünya genelinde kadınlar ve erkekler arasında mal varlığı dağılımı, cinsiyet farklılığının bir başka önemli bileşenini ortaya koyuyor. Uluslararası hesaplamalara göre kadınlar dünyada yapılan işlerin üçte ikisini yapıyor ve yine dünyada küçük sayılan mesleklerin %70 kadarı da kadınlar tarafından yürütülüyor. Buna karşın dünyada var olan paranın onda biri ve mal varlıklarının da yüzde biri kadınlara aittir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn48\">[48]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cinsiyet eşitsizliğinin bu yönü beyan edilirken dinî öğretiler, devletlerin rolü, sosyal normlar ve kadınların biyolojik özelliklerine vurgu yapılıyor. Örneğin, 18. yüzyılda kilise ve devletin nüfuzu yüzünden Batılı kadınların evlenince tüm yasal haklarını ve kimliklerini kaybettiği belirtiliyor. O çağda Batılı kadınlar evlendikten sonra kendi paralarının sahibi olamıyor, bu paraları yönetemiyor ve çalışma karşılığında aldığı para da kocasına ait sayılıyordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sosyal normların tesirlerine gelince, birçok toplumda kadınların daha az eğitim görmesine ve cahil kalmasına yol açan normlara işaret ediliyor; çünkü bu durum kadınların yüksek gelirli mesleklere ulaşmasını engelliyor ve iş piyasasında erkek meslektaşlarına göre daha az maaş almalarına sebebiyet veriyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların biyolojisi konusunda da, kadınların gebelik döneminde zorunlu olarak faaliyetlerinin kısıtlanması, mal varlıklarının daha az olmasında etkili olduğu belirtiliyor. Bu durum, günümüzde birçok ülkede yaygın olan kadınların ücretli doğum izni dışında, kadınların gelir elde etme gücünü kısıtlıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn49\">[49]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan başka, bu alanda ücretsiz ev işinin rolü de kadın haklarını savunanlarca özel olarak gündeme getirilen bir başka etkendir. Bu kesime göre evlilik süresince koca tarafından biriktirilen mal varlığı, aslında kadının evde ücretsiz çalışması sayesinde mümkün oluyor; ama pratikte bu mal varlığı çoğunlukla erkeğin adına kayda geçiyor ve kadın söz konusu mal varlığına karşı eşit haktan -hatta hiçbir haktan- yararlanamıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn50\">[50]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Miras konusunda kadın ve erkeğin eşit olmadığını varsayan ve birçok yerde erkeğin hakkını kadının iki katı olarak belirleyen İslamî toplumlarda bu durum kadınlara yönelik bir nevi ayrımcılık ve şiddet olarak sayılmış<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn51\">[51]</a>&nbsp;ve feminist bakış açısında, kadın ve erkek arasında mal varlığı eşitsizliğini pekiştirme etkeni olarak yorumlanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Son yıllarda kadın ve erkek arasında eşit olmayan mal varlığı dağılımı yüzünden, kadınların artan yoksulluğu gibi bir sorunla karşı karşıyayız ki bu durumdan bazen “Yoksulluğun kadınlaşması” şeklinde söz ediliyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gelişmekte olan ülkelerin verilerine göre bu ülkelerde yaklaşık 570 milyon köylü kadın (kırsal nüfusun %60 kadarı) yoksulluk sınırının altında yaşıyor<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn52\">[52]</a>. Gelişmiş ülkelerde de kadınlar, erkeklere nazaran daha fazla yoksullaşıyor. Örneğin 1980’li yıllarda Amerika’da yoksul ailelerin %55 kadarına kadınların baktığı ve geçimini sağlamak zorunda olduğu aileler oluşturuyordu.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn53\">[53]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınlarla erkeklerin arasında mal varlığı konusundaki farklılık yeni ortaya çıkan bir durum olmayıp derin bir mazisi bulunmaktadır. Dolayısıyla kadınların arasında yoksulluğun yeni bir sosyal mesele olarak yaygınlaşması, bu meseleyi etkileyen yeni etken veya etkenlerin ortaya çıkmasından kaynaklanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gözlemler ve mevcut deliller, bu meselenin her şeyden ziyade ailelerin artan bir şekilde dağılması ile ilgili olduğunu gösteriyor. Eğer boşanma, bekâr yaşamak, gayri meşru çocuklar ve yine kadının geçiminden sorumlu olduğu aileler gibi durumları kadın ve erkek arasında mal varlığı eşitsizliği durumu ile bir arada değerlendirecek olursak, bu değerlendirmenin kaçınılmaz sonucu, kadınların erkeklere nazaran daha fakirleşmesi olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda feminist uzmanlar kadınların yoksulluk sorununun çözümünü üç önemli ilkeye bağlıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Sosyal güvenlik ve sosyal refah sistemleri, kadınlara ve çocuklara yönelik ulaşılabilir mali desteği ideal düzeye (yoksulluk sınırının çok ötesine) çıkarılmasını güvence altına almalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Ücretli ve ücretsiz işlerle ilgili sorumluluklar kadın ve erkek arasında eşit bir şekilde dağıtılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Ev işlerinin önemi ve iktisadi üretimde rolü esaslı bir şekilde yeniden gözden geçirilmelidir<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn54\">[54]</a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın cinsiyete göre mal varlığının dengesiz dağılımı, kadınların yoksulluğu ve servetini arttırması meselelerine bakışını aşağıdaki altı ayrı başlıkta irdelemeye çalışacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-1. İslam’ın Kadının Mülkiyet Hakkı İle İlgili Genel Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk başlık, İslam’ın kadınların mülkiyet hakkına yönelik genel bakışı ile ilgilidir. İslam dini birçok ayet ve rivayette kadınların mülkiyet hakkından açıkça söz etmiş ve bu hakkın çiğnenmesi konusunda uyarıda bulunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan yaklaşık 1400 yıl önce Kur’ân-ı Kerim o çağlarda bilinen birçok hukukî düzene karşı çıkarak, kadınların tam mülkiyet hakkını tanımış ve şöyle buyurmuştur:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Erkeklere kazandıklarından bir pay vardır ve kadınlara da kazandıklarından bir pay vardır.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn55\">[55]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ayrıca mehiri de kadının kişisel mülkü ilan etti ve kocanın bunu kullanmasını eşinin rızasına bağladı,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn56\">[56]</a>&nbsp;üstelik kadınlardan mehirlerini geri almayı ahit bozma ve açık günah niteledi.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn57\">[57]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim’in bu alanda seçkin bakışı, İslam’ı eleştiren bazı feministleri bile takdire zorlamıştır; ama buna karşın bu zümre İslam fıkhı ve şeriatini suçlamaya çalışmış ve kadınları para ve iş piyasasında eşit fırsatlardan ve eğitimden mahrum bıraktığını ileri sürerek, servet elde etme bağlamında cinsiyet eşitsizliğinin sorumlusu göstermeye çalışmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn58\">[58]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iddiayı, yani İslam’ın bu tür bir cinsiyet eşitsizliğini yaratma veya pekiştirmede rolü olup olmadığını üçüncü başlıkta ele alacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-2. Kadınlar ve Miras Hakkı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a – Kadının mirastan payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dininde eşler, çocuklar, kız ve erkek kardeşler kapsamında erkeklerin miras payının kadınlara göre iki kat belirlenmiş olması, İslam fıkhının elzemlerinden sayılır ve bu konuda hiçbir fakih, ister Şiî ister Sünni, buna karşı çıkmamış ve hatta karşı çıkmayı aklından bile geçirmemiştir, çünkü bu hüküm, Kur’ân-ı Kerim’de açıkça beyan edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu hükme delalet eden Kur’ân-ı Kerim’in bazı ayetleri şöyledir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- “Allah, evlatlarınız hakkında size şöyle tavsiye eder: Erkeğe iki kadının payı verilir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn59\">[59]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- “Hanımlarınızın çocuğu yoksa, yaptıkları vasiyetten ve borçtan sonra, bıraktıklarının yarısı sizindir; eğer çocukları varsa, dörtte biri sizindir. Sizin de çocuğunuz yoksa, yaptığınız vasiyetten ve borçtan sonra, bıraktığınızın dörtte biri onlarındır.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn60\">[60]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- “De ki: Allah kelale hakkında şöyle fetva veriyor: Eğer bir erkek ölür de çocuğu olmaz ve yalnız bir kız kardeşi olursa, geriye bıraktığı malın yarısı onundur. Ölen kız kardeş olur ve çocuğu da olmazsa, erkek kardeş ondan miras alır. Eğer (ölüden miras alacak) kız kardeşler iki kişi olurlarsa, bıraktığı malın üçte ikisi onlarındır. Eğer (miras alacak kardeşler) birkaç tane kız ve erkek kardeş olurlarsa, o zaman erkekler kadınların iki payını alırlar...”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn61\">[61]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Miras konusunda cinsiyet ayrımının göze çarpmadığı durum sadece babalar ve annelerle ilgili durumdur: Eğer ölen kimsenin çocuğu varsa, babasına ve annesine, eşit olarak mirastan altıda biri verilir ve eğer ölen kimsenin çocuğu yoksa bu durumda annesine mirastan düşen pay üçte bir kadardır. Ancak eğer ölen kimsenin erkek kardeşleri varsa, bu durumda annenin mirastan payı yine altıda bir kadardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ölen kimsenin çocuğu olmadığı durumlarda, babası için belli bir pay belirlenmemiştir ve diğer mirasçıların payı belirlendikten sonra geriye ne kalırsa, ona aittir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn62\">[62]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla genel bir bakışta, erkeklerin ve kadınların ölen kimseden geriye kalan mirastan takribî payı sırasıyla üçte iki ve üçte bir kadardır; bu da bir nevi kadınlara karşı cinsiyet ayrımcılığı telakki edilebilir. Ancak bu hukukî farklılık, üçüncü başlıkta değineceğimiz özel sosyal ve ailevi temellere dayanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b– Eşin kocasının gayri menkulu ve arsalarından miras payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şiî fakihlerin arasında hâkim olan meşhur görüş, kadının ölen kocasından geriye kalan arsalardan pay hakkı olmaması ve kocasının diğer malları üzerinde hak sahibi olmasıdır [20]. Bu meseleyi tartışma konusu hâline getiren önemli özelliği, hükmün sosyal açıdan izah edilebilmesidir. Zira bu hükmü izah etmek üzere bazı rivayetlerde yer alan hikmetler, cinsiyet ayrımını bir dereceye kadar izah etmesine karşın, kadının ölen kocasından geriye kalan arsalardan neden tam olarak mahrum kaldığını izah edemiyor. Örneğin rivayetlerde şu hikmete işaret ediliyor: Eğer kadın arsadan miras payı alırsa, gelecekte başka biri ile evlenebilir. Bu durumda yeni kocası ve çocuklarının da miras kalan arsadan kadına düşen paya oranla şer’i ve örfî hak sahibi olma tehlikesi ortaya çıkar ve bu durum onlarla kadının eski kocasının mirasçıları arasında arsanın nasıl yönetileceği bağlamında sürtüşmeye sebebiyet verebilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn63\">[63]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Açıktır ki bu tür sürtüşmeleri önlemenin tek yolu, kadını arsa mirasından tam olarak mahrum bırakmak değildir; nitekim kadına düşen payın bedelini ödemek de bu amacı temin edebilir. Dolayısıyla meşhur görüşe göre kaçınılmaz olarak kadının arsa mirasından mahrumiyetini taabbudî bir hüküm olarak (ayrıntıları hakkında bilgi sahibi olmaksızın bilinçli teslimiyet ve itaat) kabul etmemiz gerekir; yani bu hükmün akla dayalı delili bizler için açık değildir, hükmün ardında bir veya birkaç maslahat yer aldığı kesindir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu de belirtmek gerekir: Meşhur görüşe göre, nikâh sırasında şart belirleme yöntemi ile kocanın vefatı durumunda kadının kocasının arsalarından yararlanma hakkını temin etmek mümkündür. Örneğin, nikâh şartlarında eşi için vasiyet etme şartı yer alabilir. Böylece kadının ölen kocasının arsalarından miras payı sorunu kısmen de olsa bertaraf edilmiş olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>c– Kadın ve erkek için veraset tekeli</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“a” şıkkında belirtildiği üzere kocanın eşinden kalan mirastan payı ikide bir veya dörtte bir ve kadının kocasından kalan mirastan payı dörtte bir veya sekizde bir kadardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkıh tartışmalarında gündeme gelen meselelerden biri, kadın veya erkeğin vefat etmesi ve eşinden başka varisi olmadığı durumlarda, miras payının dışında kalan kısmın kime ait olduğu tartışmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şiî fakihler kadın vefat ettiği takdirde mirasın tümünün kocasına verilmesi gerektiği konusunda hemfikirdir ve bu hükmün delili de, Ehlibeyt İmamlarından (a.s) nakledilen birkaç muteber rivayettir ki hepsi aynı hükmü, hiçbir çelişki arz etmeksizin beyan etmiştir. Örneğin Ebu Basir rivayetinde şöyle okumaktayız:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Muhammed Bâkır’dan (a.s) bu dünyadan ayrılan ve kocasından başka mirasçısı olmayan kadının hükmünü sordum. O hazret şöyle buyurdu: “Eğer başka varisi yoksa, mirasın tümü kocasına aittir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn64\">[64]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama kocanın vefatı varsayımında birkaç rivayet, kadına ancak kendisine düşen payın (dörtte bir) verildiğini ve mirasın geriye kalan kısmının imama ait olduğu beyan edilmiştir. Eğer bu rivayetler verilecek fetvanın temelini oluşturacak olursa, kadın ve erkek arasında yeni bir hukukî ayrım durumu ile karşı karşıyayız demektir. Ama bu meselede söz konusu olan daha farklı içerikli bir rivayeti göz önünde bulundurduğumuzda, belki de başka bir sonuç elde edilebilir ki bu durumun detayı 21. ekte beyan edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Böylece bu tartışmada da İslam açısından kaçınılmaz bir cinsiyet ayrımı ispat olmuyor ve kayda değer tek farklılığın, kadın ve erkeğin miras payı oranı tartışmasında anlattığımız farklılık olduğu anlaşılıyor ki tartışmamızın devamında bunun sosyal izahı da açıklanacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-3. Dinî Öğretilerin Kadın ve Erkeğin Mali Eşitsizliği Üzerindeki Etkisi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da kadınlara annelik ve eşlik görevini öncelikli sayan ve birçok durumda erkeğin mirastan payını kadının iki misli şeklinde belirleyen miras kanunu gibi bazı mali yasalara göre belirlenen cinsiyete dayalı ideal iş paylaşımına bakıldığında, İslam’ı eleştirenlerin bu semavî dinin mal varlığı ve servet alanında cinsiyete dayalı eşitsizliğe zemin hazırladığı değerlendirmeleri pek de uzak bir beklenti sayılmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu meselenin açıklığa kavuşturulduğu takdirde doğru bir tutum sergileme konusunda çok etkili olabilecek yönlerinden biri, İslam’da sözü edilen iş paylaşımı ve mali yasaların bu dinin değersel nizamının genel yapısı ile bağlantısıdır. Eğer kadın ve erkeğin mal varlığı ve servete ulaşmakta eşitsizlik meselesini kapitalist toplumların, yani değersel nizamlarında servet biriktirme gibi bireyselci değerlere ve kişisel çıkarların azami düzeye ulaştırılmasına vurgu yapan toplumların kültürel yapısında değerlendirecek olursak, o zaman belki de kadınların adalet ve eşitlik talep etmelerini haklı bir durum şeklinde değerlendirebiliriz. Zira bir yandan bu değerler kadınların düşünce ve ruhuna derinlemesine nüfuz etmiş ve öbür yandan erkeklerin artan servetine ve kendilerinin nisbî mahrumiyetine şahit olmuş, üstelik bu eşitsizlik durumu için hiçbir haklı ve ikna edici gerekçe de bulamamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakat acaba İslam’ın değersel nizamını varsaydığımız takdirde de aynı sonuca ulaşır mıyız? Gerçek şu ki, İslam’ın para ve servete bakışının, sermaye çevrelerinin bu konuya bakışı ile köklü farklılıkları söz konusudur ve İslam’ın kendine özgü bakışından hareketle, sözü edilen algılama sorgulanabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da servetin öz itibarı ile hiçbir değeri yoktur ve sadece iki durumda ikinci dereceden değer kazanır: Dünyevî yaşamın gerçek gereksinimlerini karşılama yolunda kullanıldığı ve uhrevî amaçlara ulaşmak için hayırsever işler yolunda harcandığı durumlarda...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İşte bu yüzden dinin yazılı öğretilerinde ve yine Hz. Peygamber (s.a.a) ve Ehlibeyt İmamlarının (a.s) hayat tarzlarında ve uygulamalarında, mal edinme yolunda çaba harcamaya yönelik herhangi bir muhalefet söz konusu olmadığı gibi, mal ve servetin doğru biçimde kullanılması için -ister eş ve çocuklara infak, zekât, humus, hac ve cihat gibi malî vecibeler, ister sadaka, hayrat ve vakfetme gibi müstehap ameller kalıbında olsun- birçok yol da gösterilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini bu yolları teşvik etmek veya elzem haline getirmek ve altın ve gümüşü<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn65\">[65]</a>&nbsp;biriktirmeyi tenkit etmek sureti ile pratikte insanların elinde büyük servetlerin birikme zeminini yok etmeye çalışmıştır. İmam Rıza’dan (a.s) nakledilen bir rivayette şöyle okumaktayız:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Servet, beş özellik olmaksızın birikmez: Aşırı cimrilik, uzun vadeli arzular, galip gelen hırs, akranlarla ilişkiyi kesmek ve dünyayı ahirete tercih etmek.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn66\">[66]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna göre ve bundan önce gündeme gelen algılamanın aksine şu iddiayı gündeme getirebiliriz: İslam kadınlar için annelik ve eşlik görevini tercih etmek ve bazı mali yasalarına dayanmak sureti ile erkeklere kadınlara nazaran gerçek anlamda daha fazla servet biriktirme imkânı sağlamış, ama ahirete dönük yaklaşımından hareketle de, başta erkekler olmak üzere mal ve servetin nasıl harcanacağına yönelik birçok yol belirlemiş ve insanları mallarını bu yollarda harcamaya yönlendirmiş, üstelik birçok mali görevi de erkeklerin sorumluluğuna vermiş ve kadınları bu sorumluluklardan muaf tutmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı İslamî rivayetlerde kadın ve erkeğin mirastan aldıkları payın farklılığına açıklık getirilirken, İslam’ın mehir, nafaka ve akranların kasıtlı olmayan adam öldürme durumlarında diyet ödeme gibi mali görevleri erkeğin sorumluluğuna verdiği ve cihadın da erkeklere özgü bir görev olduğu, oysa kadınları bu tür görev ve yükümlülüklerden muaf tuttuğu beyan edilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn67\">[67]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu doğrultuda merhum Allame Tabatabaî, İslam’da kadın ve erkeğin miras hakkı ile ilgili bir analiz sunmuştur. Buna göre mirasın üçte biri kadınlara ve üçte ikisi erkeklere verilse de; gerçekte kadınlar kendilerine verilen üçte birlik miras payının yanı sıra, geriye kalan üçte ikilik miras payında da mülkiyet ve kullanma açısından erkeklere ortaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn68\">[68]</a>&nbsp;Bu yüzden İslam’ın değersel ve hukukî nizamı uygulandığı takdirde mal ve servet üzerinde mülkiyet alanında cinsiyete dayalı eşitsizlik diye bir sorun ciddi bir şekilde söz konusu olamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öte yandan bazıları, İslam’ın bakışını bu kez değersel açıdan ve kadınların hayır işlerine katılma zeminini daha az oluşturduğu gerekçesi ile eleştirebilirler. Ancak bu eleştiriyi reddetmek için kadın ve erkeğin manevi değerlerde eşitliğini açıkça vurgulayan birçok ayet ve rivayete istinat etmek mümkündür. Buna göre haklar alanında cinsiyet ayrımına dayalı görevlerin fazilet kazanma açısından erkekler için imtiyazla sonuçlandığı yerlerde, İslam dini eşitliği temin etmek maksadıyla söz konusu imtiyazı, kadınlar için belirlediği manevi bir mükâfatla telafi etmiştir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn69\">[69]</a>&nbsp;Dolayısıyla meselenin ilk yönünü şöyle özetleyebiliriz: İslam’ın değersel nizamı asla mal ve servet mülkiyeti alanında cinsiyet eşitsizliğinin artması için uygun bir zemin oluşturmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak değersel nizamla ilgili tartışma bir yana, meselenin gafil olunmaması gereken bir başka yönü şudur: İslam fıkhının kadınları eğitim ve para kazanmak için eşit fırsattan mahrum bıraktığına dair ileri sürülen suçlama pek de savunulur gibi görünmüyor. Zira kadınların çalışması yolundaki engelleri tartıştığımız bölümde anlatılanlara göre, fıkhî açıdan kadınların mal ve servet edinme yolunda hiçbir kısıtlama yoktur ve tarihî süreçte bazı engeller ortaya çıkmışsa, bunları daha çok kültürel etkenlerle ilgili olarak algılamalı ve İslam fıkhını suçlamamalıyız.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn70\">[70]</a>Dolayısıyla eğer kadınların çalışma, yatırım vb. çerçevelerinde iktisadi faaliyetlerine ve sonuçta servetlerinin artması için uygun şartlar oluşturulursa, İslam fıkhı bu duruma karşı çıkmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-4. Kadının Aile Gelirinden Payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü başlık, kadınların evde yaptığı ücretsiz işlerin kocalarının mal varlığında belirleyici rol ifa ettiği ve bu yüzden kadının, kocasının mal varlığında yönelik eşit hakka salip olması gerektiği iddiasını irdelemekle ilgilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu konuda da görünen o ki, kadınların ev işlerinin kocalarının geliri üzerindeki etkisi inkâr edilemez. Ama bu tesirin derecesini belirlemek için hiçbir genel kriter de yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çeşitli aileler, ev işlerine değer biçme üzerinde açık tesiri olan gelişmiş ev eşyalarından yararlanma açısından aynı seviyede yer almaz. Üstelik bu süreçte ailenin çocuk sahibi olup olmadığı, varsa çocukların sayısı ve yine varsa evdeki yaşlıların ve hastaların bakımı gibi faktörler de etkilidir. Öte yandan ailelerde iş paylaşımı modellerinin farklı olması da bu muğlaklığı arttırır. Bir başka ifade ile, kentlerde yaşayan birçok kadın için ev işleri, evde verilen hizmetlerle sınırlı olduğu halde, kırsal bölgelerde yaşayan köylü kadınların ev işleri tarım, bağcılık, el sanatları ve süt ürünlerini üretmek gibi birçok üretken işleri de kapsamı içine alır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu anlatılanlardan hareketle karı kocanın ailenin gelirlerinde eşit hakka sahip olma talebini, özellikle çiftlerin her birinin elde edilen mal varlığı üzerindeki etki derecesinin açıkça ortada olduğu durumlarda, gerçekçi niteleyemeyiz. Örneğin, birçok durumda kadının ev işleri nicelik bakımından eşinin ücret karşılığı yaptığı işlere eşit değildir ve bu yüzden kadınlar evin dışındaki faaliyetlerle uğraşma fırsatı kazanır, bazen bu durumun tam tersi de söz konusu olabilir ve kadının ailenin mal varlığındaki payı daha fazla olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda bu talebin temeli, yani bu tür eğilimlerle aile düzeyinde cinsiyete dayalı adaleti gerçekleştirebileceğimizi düşünmek, esas itibarı ile saflık gibi görünüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın bu meseleye yönelik eğilimi diğer konularda olduğu gibi hukukî-ahlakî bir eğilimdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hukukî açıdan İslam kadının nafakasını, yani geçimi için gerekli olan gereksinimleri karşılamayı koca için farz kılmış ve bunun dışında birçok mali meselenin bedelinden erkekleri sorumlu tutmuş ve kadınları tüm bunlardan muaf saymıştır. Kuşkusuz erkek için özel mali ve iktisadi bir mevki göz önünde bulundurulan görev ve sorumlulukların ayrımına yönelik dinî model, kesinlikle eşlerin aile gelirlerine eşit düzeyde ortak olmaları ile bağdaşmaz ve kaçınılmaz olarak ailenin mali işlerinde erkeği eksen olarak benimsemek zorundadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak ahlakî açıdan İslam dininde, karı kocanın mali ilişkilerini hukukun değişmez ve esnek olmayan çerçevelerinden kurtarmanın yanı sıra pratikte kadını erkeğin gelirlerine ortak eden bazı tedbirler de düşünülmüştür. Örneğin birçok hadiste kocaların varlıklı günlerinde ailesine daha fazla infakta bulunmasına vurgu yapıldığını görmekteyiz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn71\">[71]</a>&nbsp;Benzer bir tavsiye, iddet dönemini tamamlamak üzere kocasının evinde ikamet etmek zorunda kalan boşanmış kadınlar konusunda yapılmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn72\">[72]</a>&nbsp;Yine kocaların boşanmanın mut’asını ödeme konusunda teşvik edilmesi ve bazı durumlarda elzem haline getirilmesi de bir başka önemli tedbirdir. Mut’a, geçici kazanç demektir ve boşanma mut’asından maksat, kocanın mali gücüne göre boşandığı eşine verebileceği bir miktar para veya paraya benzer nakittir. Kur’ân-ı Kerim’in mut’ayı kadının kocasına yönelik hakkı olarak saydığı<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn73\">[73]</a>&nbsp;ve bu konunun birçok rivayette de vurgulandığı belirtilmelidir. Örneğin bir rivayete göre, İmam Hasan (a.s) eşlerinden birini boşandığı sırada yirmi bin dirhem veya yirmi bin dinar (ki o dönemde büyük paraydı) boşanma mut’ası olarak boşandığı eşine verdi. Kadın şaşkınlık içinde İmam’a (a.s) ve paraya bakınca hazret ise şöyle buyurdu: Bu, ayrılmak üzere olduğun bir dosttan naçizane bir metadır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn74\">[74]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O zaman şunu söyleyebiliriz: İslam, evlilik yaşamında resmi ortaklık modelini benimsememekle birlikte, karı koca arasında bir nevi gerçekçi ve dostane ortaklık zeminini hazırlamış ve böylece eşitlikçi modele nazaran daha sakin, gerilimden uzak, samimi ve mutlu edici bir aile ortamı yaratabilecek bir model sunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehit Üstad Murtaza Mutahharî, ailevi yaşamın mahiyeti ile ilgili bir yorumunda şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Avrupalılara göre ailevi yaşamın mahiyeti, her iki cinsin birbirine ait olacak şekilde insanî sermayelerin bir araya geldiği bir şirket gibidir; yani iki yönlü bir mülkiyettir: Kadın erkeğe aittir ve erkek de kadına; sermayenin şekli dışında başka şirketlerden farkı yoktur ve bu şirket diğer her şirket gibi adalete dayalı olmalıdır. Ama bize göre ailevi yaşamın temeli ve mahiyeti şirket kurmak veya mülkiyet değil, vahdettir. İşte yaratılış kanununun kadın ve erkeğin doğasına yerleştirdiği doğal yaşam planı budur, iki kişinin birbirine benzeyen sermayelerini ortaya koyup ortak olmaları değil... Yaratılış bu meseleyi şöyle tasarlamıştır ki, iki farklı şekilde ve biçimde iki mahlûk, müspet ve menfi kutuplar olarak birbirini cezbedebilmekte ve bir şirket değil; vahdet oluşturmaktadır. Bunun temelini adaletin ötesinde bir şey oluşturur ki o da, duygusal vahdet ve birbirine karşı fedakârlıktır... Nitekim ebeveynlerin ve çocukların yaşamının temeli de mülkiyet ve sahip olma değil, vahdet, kaderlerin birleşmesi, mutluluk ve saadettir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn75\">[75]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşın bazı ahlakî faziletlerden yoksun erkekler eşlerinin fedakârlıklarını kötüye kullanarak onları gerçekten sömürmekte, hatta bazen kadın kocasına ve çocuklarına yıllarca minnetsiz hizmet ettiği halde hiçbir mali destek vermeksizin onları boşamaktadırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu tür muhtemel sorunları çözümlemek için en uygun dinî yöntem, bundan önce özellikle üçüncü başlıkta anlattığımız nikâh sırasında şart koşma yöntemidir. Şimdiki tartışmamızda da kadın için nikâh sırasında, gelecekte evlilikte uyumsuzluk ve boşanma durumu ile karşılaştığı vakit, evdeki hizmetlerine karşılık ücret talep etme hakkı şartı koşulabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-5. Kadınların Yoksulluğu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu başlığın altında İslam dini açısından kadınların yoksulluk meselesini irdelemeye çalışacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bölümün başında da belirtildiği üzere, ailelerin artan dağılma süreci, çağımızda kadınların arasında yoksulluğun yaygınlaşmasında en önemli etkendir. Feministler bu süreci kaçınılmaz bir gerçek varsayıyor ve dolayısıyla kadınların yoksulluk sorununu çözmek üzere sundukları önerilerde, ailenin temellerinin pekiştirilmesinden söz etmiyor; sadece hükümetin desteği, kadınlar için uygun iş fırsatları ve ev işlerinin bedelinin hesaplanması vb. gibi yöntemlere vurgu yapıyor. Oysa bu yöntemler ailelerin dağılma sürecine hizmet etmekten başka bir işe yaramıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu eğilimin aksine İslam dini aile eksenli bir eğilim sergiliyor ki bu da; kendine özgü bileşenleri ile aile temelinin güçlendirilmesi ile sonuçlanıyor. Bu bileşenlerin en önemlileri ise şöyle:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evliliğe ve aile kurmaya teşvik, boşanmanın tenkit edilmesi ve evlilik sürecindeki anlaşmazlıkların barışçıl bir şekilde bertaraf edilmesi, yeniden evliliğin teşvik edilmesi ve bekâr yaşamanın tenkit edilmesi, evlilik dışı cinsel ilişkilerin yasaklanması ve bu yoldan gayri meşru çocukların doğmasının engellenmesi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öte yandan, aile kurumu gereken istikrara sahip olduğu durumlarda, nafakanın bedeli veya erkeğin, eşinin mali giderlerini karşılama sorumluluğu noktasından hareketle kadın şu iki durumdan biri ile karşı karşıyadır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Koca; mali durumu uygun olduğu takdirde, eşinin nafakasını örfe uygun olarak ödemelidir. Bu görevin önemi o kadar fazladır ki, koca yerine getirmekten kaçındığı takdirde, İslam dini yargı müdahalesini ve kocayı nafakayı ödemeye veya eşini boşamaya zorlamayı emretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muteber rivayetlere göre, eğer koca eşinin beslenme ve giyim ihtiyacını karşılamazsa, imamın görevi bu karı kocayı birbirinden boşamaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn76\">[76]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla eğer kocanın mali durumu uygun ise ve eşinin nafakasını karşılama görevini yerine getiriyorsa, kadın için yoksulluk sorunu ortaya çıkmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Eğer kocanın mali durumu uygun değilse ve eşinin mali ihtiyaçlarını karşılayacak başka kaynak da yoksa doğal olarak bu yoksulluk kadını da etkileyecektir. Zira sözü edilen rivayetin bu varsayımı da kapsadığını belirten ve bu yüzden bu varsayımda da kadın için evlilik anlaşmasını feshetme veya yargıdan boşanma talebinde bulunma hakkı tanıyan birçok fakihin aksine<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn77\">[77]</a>&nbsp;diğer bazı delillere<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn78\">[78]</a>&nbsp;ve birçok fakihin fetvasına göre<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn79\">[79]</a>&nbsp;kadın böyle bir hakka sahip değildir. Nafaka hakkı kocasının yoksulluğu ile yok olmaz ve koca mali durumu iyileşince nafakayı ödemesi gerekir. Bu durumda da yoksulluk doğrudan kocayı etkiler ve kadının yoksulluğu buna tâbidir. Yani gerçekte yoksul bir kadınla değil, yoksul bir aile durumu ile karşı karşıyayız demektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Demek ki bu dinî modelin uygulanması, boşanmış veya ailesine bakmak zorunda kalan kadınların sayısının azalması ile sonuçlanır ve böylece yoksulluğun cinsiyete tabi olması veya kadınlara özgü olması durumu da ortadan kalkmış olur, ama yoksulluk sorunu cinsiyetten bağımsız olarak genel bir sorun şeklinde ortada kalır. İslam dini bu sorunu çözmek için servetin zekât, humus, sadaka, vakfetme... yolu ile dağıtılması gibi kendine özgü çözüm yolları sunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu da hatırlatmakta yarar var: İslam dininin boşanma durumlarında bazı farz veya müstehap tedbir ve tavsiyeleri de kadınların yoksullaşmasını önleme bağlamında etkilidir ki bu tedbir ve tavsiyelere mehirin ödenmesinin farz olması, nikâh sırasında koşulan şartlara göre kadına bazı malların tahsis edilmesi ve boşanma mut’asının müstehap sayılması gibi durumları örnek verebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu başlıkta ayrıca çocukların nafakası meselesine de değinmek gerekir. Bu konuda esas itibarı ile kadın; çocukların sorumluluğunu üstlendiği durumlarda bile onların nafakasından sorumlu değildir ve çocukların nafakası en başta kendi mallarından ödenir ve malın yokluğunda çocukların nafakası baba veya dedelerinin boynunadır ve bu iki durumdan hiçbiri mümkün olmadığı durumlarda, anne çocukların nafakasından sorumludur.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn80\">[80]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu durumun, ailelerine bakmakla yükümlü olan kadınların yoksulluk sorununun azalmasında büyük tesiri vardır. Oysa kadının çocuklarının sorumluluğunu üstlendiği Batılı modellerde boşanmış kadınlara daha fazla hak tanınmasına karşın, birçok sorunla karşı karşıya oldukları bilinmektedir; zira en iyi şartlarda, yani eski kocanın çocuklarına yönelik mali yükümlülüklerine bağlı olduğu durumlarda, anne, çocukların mali giderlerinin büyük bir bölümünü bizzat karşılamak zorundadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Araştırmalar, Amerika’da boşanmış kadınlar ve çocuklarının yaşam standartlarının %73 gerilemesinden acı çektiğini, oysa eski kocalarının boşanmadan sonraki birinci yılda yaşam standartlarında %42 yükselme ile karşılaştıklarını gösteriyor. Ayrıca yapılan tahminlere göre boşanmış kadınların %25 kadarı boşanmayı takip eden ilk beş yılda, bir süreliğine de olsa yoksulluk içinde yaşamak zorunda kalıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn81\">[81]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-6. Kadınlar ve Servet Artışı Durumu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makaleyi şunu hatırlatarak noktalamak istiyoruz: İslam dini kadınların yoksulluğunu azaltma doğrultusunda aldığı tedbirlerin yanında, servetlerini arttırma zeminini de oluşturmuştur. Zira kadınlar çalışarak gelir elde edebilme durumu dışında mehir, miras, hediyeler vs. yollardan mal edinebilir ve birçok durumda dinî ve yasal açıdan kocasına, çocuklarına ve yakınlarına yönelik mali yükümlülükten muaf olduklarından, elde ettikleri malı iktisadi faaliyetlerde kâr getirecek şekilde kullanabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz doğru bir planlama yapıldığı takdirde, kadınların sermayelerinden ülkelerin önemli bir servet kaynağı olarak ve ekonomik gelişme ve kalkınma yolunda yararlanılabilir. Sade bir hesaplama ile İran gibi bir ülkede kadınların çok azmış gibi gözüken mal varlıkları bir arada düşünüldüğünde, binlerce milyarlık servetler ortaya çıkar ki zaten bu servetin büyük bir bölümü hali hazırda da bankacılık sisteminde ve borsalarda çalışmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşı, erkekler mal varlıklarının büyük bir bölümünü eş ve çocuklarının nafakası ve üstlendikleri diğer mali yükümlülükler yolunda harcamak zorundadır ve bu durum, erkeklerin mali sermayesini büyük ölçüde azaltır. Böylece Müslüman kadın, ailenin nafakasından sorumlu olarak kocasını benimsemenin yanında kendi mali sermayesini akılcı bir şekilde değerlendirerek bağımsızlık gibi olumlu bir duyguya da kavuşabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşın bundan önce beyan edilen İslam’ın mal ve servete yönelik değerlere dayalı yaklaşımı, erkekler gibi kadınlar için de geçerlidir. Bu yüzden zengin Müslüman kadın modeli olan, yani tüm servetini İslam’ın korunması ve güçlenmesi yolunda sarf eden Hz. Peygamber’in (s.a.a) muhterem eşi Hz. Hatice (a.s), İslam kültüründe seçkin bir konuma sahiptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meclisî, Biharu’l-Envar, c.16, s.9 ve Taberanî, Mu’cemu’l-Kebir, c.25, s.13.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.24, s.264.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.12, “Mâ Yuktesebu Bih” babları, 64. bab, s.174.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. “Mâ Yuktesebu Bih” babları, 19. bab, s.93-95.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.15, “İded” babları, 34. bab, s.461.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.13, “İcare” kitabı, 31. bab, s.280.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleynî, el-Kâfî, c.5, s.496.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.12, “Mâ Yuktesebu Bih” babları, 5 ve 15.bablar, s.62-65 ve 84-85.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.14, “Mukaddimatu’n-Nikâh” babları, 6 ve 9. bablar, s.14 ve 24.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Sefirî, Camia Şinasi-i İştiğal-i Zenan, s.45 ve yine bk. Lott, Women’s Lives, P.242.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Nurî, Müstedreku’l-Vesail, c.12, s.327.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Oakley, Woman’s Work: The Housewife, Past and Present, P.200-215.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; İbid, P.157-158.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; İbid. P.222.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thoughet, P.26.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; Burr, Gender and Social Psychology, P.82.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Harvey and MacDonald, Doing Socialogy, P.197.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Bilton, et al., Introductory Sociology, P.307.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref20\"><sup>[20]</sup></a>&nbsp;&nbsp;&nbsp; Wilkie, “Marriage, Family Life and Women’s Employment”, Marriage and Family in Transition, P.156.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref21\"><sup>[21]</sup></a>&nbsp;&nbsp;&nbsp; Berk, Child Development, P.585.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref22\"><sup>[22]</sup></a>&nbsp;&nbsp;&nbsp; Wilkie, Ibid, P.150.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref23\"><sup>[23]</sup></a>&nbsp;&nbsp;&nbsp; bk. Dördüncü bölüm, Manevî Süluk - Salih Amel konusu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref24\"><sup>[24]</sup></a>&nbsp;&nbsp;&nbsp; Nisa, 34 ve Talak 6 ve 7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref25\"><sup>[25]</sup></a>&nbsp;&nbsp;&nbsp; Kar, Zenan Der Bazar-i Kar-i İran, s.163.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref26\"><sup>[26]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.17, İhyau’l-Emvat babları, 12. bab, s.340-342.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref27\"><sup>[27]</sup></a>&nbsp;&nbsp;&nbsp; “Akit Zımnında Şart Koşma” kuralı hakkında bk. Üçüncü bölümün sonucu ve “Nef-i Zırar = Zarar vermeme” kuralı hakkında bk. Üçüncü ek.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref28\"><sup>[28]</sup></a>&nbsp;&nbsp;&nbsp; Giddens, Camia Şinasi, s.202.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref29\"><sup>[29]</sup></a>&nbsp;&nbsp;&nbsp; Rüstemî, Cinsiyet, İştiğal ve İslamgeraî, s.95-96.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref30\"><sup>[30]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Teminist Thought, P.208.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref31\"><sup>[31]</sup></a>&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref32\"><sup>[32]</sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinasî, s.190-191.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref33\"><sup>[33]</sup></a>&nbsp;&nbsp;&nbsp; Abbott ve Wallace, Camia Şinasi-i Zenan, s.106 ve 190-192.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref34\"><sup>[34]</sup></a>&nbsp;&nbsp;&nbsp; age. s.106-107.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref35\"><sup>[35]</sup></a>&nbsp;&nbsp;&nbsp; age. s.202-205.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref36\"><sup>[36]</sup></a>&nbsp;&nbsp;&nbsp; Nafakanın felsefesi ve onunla ilgili eleştirilerin reddi hakkında bk. Mutahharî, Nizam-i Hukuk-i Zen Der İslam, s.258-274.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref37\"><sup>[37]</sup></a>&nbsp;&nbsp;&nbsp; Bu konularla hakkında bk. İkinci bölüm, “Aileyi Destekleme ve Gözetleme Fonksiyonları” ve “İslam ve Fenimizm açısından Aile Fonksiyonları”, Hava ve Üniversite, sayı:35, s.18-25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref38\"><sup>[38]</sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinasî, s.195.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref39\"><sup>[39]</sup></a>&nbsp;&nbsp;&nbsp; Nicholson, “Feminism and Marx” The Second Wave, P.142.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref40\"><sup>[40]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P.55.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref41\"><sup>[41]</sup></a>&nbsp;&nbsp;&nbsp; İbid, P.53.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref42\"><sup>[42]</sup></a>&nbsp;&nbsp;&nbsp; Bu konuda, İslam’ın -ister kadınlar hakkında ve ister erkekler hakkında- uhrevî mükâfatları hatırlatarak vurguladığı ev işinin manevi değerini sunduk. Örneğin, bk. Vesailu’ş-Şia, c.14, Mukaddimatu’n-Nikâh bablarından 9 ve 89. bab, s.21, 24, 123; Biharu’l-Envar, c.104, s.132.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref43\"><sup>[43]</sup></a>&nbsp;&nbsp;&nbsp; Benî Haşimî Humeynî, Tevzihu’l-Mesail-i Meracî, c.2, s.407.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref44\"><sup>[44]</sup></a>&nbsp;&nbsp;&nbsp; age. s.422; el-Hekim, Minhacu’s-Salihin, c.2, s.303 ve Tabatabaî, el-Mizan, c.2, s.240-241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref45\"><sup>[45]</sup></a>&nbsp;&nbsp;&nbsp; Kültürel bir çalışmayla, erkeklerin eşlerine mali ödemeleri hediye gibi diğer adlar altında ödenmesi için zemin hazırlanması İslamî öğretiler ve ideal yaşam gereçleriyle daya uyumludur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref46\"><sup>[46]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P:61-2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref47\"><sup>[47]</sup></a>&nbsp;&nbsp;&nbsp; Ramazanoğlu, Feminism and the Contradictions of Oppression, P.186-7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref48\"><sup>[48]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae, and Spander, (eds.), Routledge International Encyclopedia of Women, Vol. 3, P.1379.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref49\"><sup>[49]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, P.1380.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref50\"><sup>[50]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 2, P.675.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref51\"><sup>[51]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 4, P.2009.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref52\"><sup>[52]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 3, P.1379.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref53\"><sup>[53]</sup></a>&nbsp;&nbsp;&nbsp; Lott, Women’s Lives, P.230.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref54\"><sup>[54]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Vol. 3, P.1657.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref55\"><sup>[55]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 32.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref56\"><sup>[56]</sup></a>&nbsp;&nbsp;&nbsp; “Kadınların mehirlerini gönül hoşluğu ile kendilerine verin. Eğer gönül rızası ile mehirlerinin bir miktarından geçerlerse, onu afiyetle yiyin.” Nisâ, 4.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref57\"><sup>[57]</sup></a>&nbsp;&nbsp;&nbsp; “Eğer bir eşi bırakıp yerine başka bir eş almak isterseniz, (mehir olarak) onlardan birine yüklerle mal vermiş olsanız dahi, ondan bir şey almayın. Yoksa bunu (mehri), iftira ve apaçık günaha başvurarak onlardan almak mı istiyorsunuz?! Nasıl bu mehri alıyorsunuz?! Oysa birbirinizle ilişkide bulunmuşsunuz ve eşleriniz de sizden sağlam bir ahit almışlardır!” Nisâ, 20-21.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref58\"><sup>[58]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Ibid, Vol. 3, P.1380.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref59\"><sup>[59]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 11.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref60\"><sup>[60]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref61\"><sup>[61]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 176.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref62\"><sup>[62]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 11.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref63\"><sup>[63]</sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni şöyledir: “Bu hüküm, (kadının gayrimenkulden miras alamaması) nedeni şudur: Çünkü kadın başka bir erkekle evlenebilir ve kocası veya diğer bir kavimden olan kadının çocukları gelip mirasçıların gayrimenkullerine engel olabilirler.” Vesailu’ş-Şia, c.17, Mirasu’l-Ezvac babları, 6. bab, s.518.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref64\"><sup>[64]</sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed Bâkır’a (a.s) bu dünyadan göçen ve ondan başka mirasçısı olmayan kadın hakkında sordum. İmam (a.s) şöyle buyurdu: Ondan başka bir mirasçı yoksa, bu durumda mal onundur.” Vesailu’ş-Şia, c.17, Mirasu’l-Ezvac babları, 3. bab, s.512.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref65\"><sup>[65]</sup></a>&nbsp;&nbsp;&nbsp; “Altın ve gümüşü biriktirip Allah yolunda harcamayanlar var ya, onları acı bir azapla müjdele.” Tevbe, 34.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref66\"><sup>[66]</sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni şöyledir: “Mal ancak şu beş özellikle toplanır: Aşırı cimrilikle, uzun arzularla, büyük hırsla, sıla-i rahimi kesmekle ve dünyayı ahirete tercih etmekle.” Vesailu’ş-Şia, c.15, Nafakat babları, 31. bab, s.265.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref67\"><sup>[67]</sup></a>&nbsp;&nbsp;&nbsp; Bu cümleden muteber bir rivayette şöyle geçmektedir: “Kadın için cihad, nafaka ve akıl sahibi kimsenin kan pahası yoktur. Bunlar erkek içindir. Bu nedenle kadın için bir pay, erkek için ise iki pay kılınmıştır.” Vesailu’ş-Şia, c.17, Mirasu’l-Ebeveyn-i ve’l Evlat bablarından 2. bab, s.436.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref68\"><sup>[68]</sup></a>&nbsp;&nbsp;&nbsp; Tabatabaî, el-Mizan Fi Tefsiri’l-Kur’ân, c.4, s.213.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref69\"><sup>[69]</sup></a>&nbsp;&nbsp;&nbsp; bk. Dördüncü Bölüm, “Salih Amel” konusu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref70\"><sup>[70]</sup></a>&nbsp;&nbsp;&nbsp; Burada değinilen kültürel etkenler illaki negatif etkenler değillerdir ve İslam’ın Kişisel ve toplumsal çıkarları temin etmek amacıyla kadının ailevi rolleri için öngördüğü değer ve öncelikleri bu kültürel etkenlerin bir bölümü olarak görebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref71\"><sup>[71]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.15, Nafakat bablar, 20. bab, s.248-241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref72\"><sup>[72]</sup></a>&nbsp;&nbsp;&nbsp; Talak, 7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref73\"><sup>[73]</sup></a>&nbsp;&nbsp;&nbsp; Bakara, 236 ve 241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref74\"><sup>[74]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.15, Muhur babları, 49. bab, s.57 (dipnot).</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref75\"><sup>[75]</sup></a>&nbsp;&nbsp;&nbsp; Mutahharî, Yaddaştha-i Şehid Mutahharî, c.5, s.33-34.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref76\"><sup>[76]</sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni şöyledir: “Bir kimse eşinin yiyecek ve giyeceklerini güzel bir şekilde vermezse aralarına yarılık düşer.” Vesailu’ş-Şia, c.15, Nafakat babları, 1. bab, s.223, h.1; aynı şekle 2, 4, 6 ve 12 hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref77\"><sup>[77]</sup></a>&nbsp;&nbsp;&nbsp; el-Amilî, Nihayetu’l-Meram, c.1, s.205; el-Hekim, Minhacu’s-Salihin, c.2, s.305.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref78\"><sup>[78]</sup></a>&nbsp;&nbsp;&nbsp; Bunlardan biri şu ayettir: “Eğer (size borçlu olan şahıs) sıkıntıda ise, genişliğe çıkıncaya kadar beklenmelidir.” Bakara, 280. Ve yine şu hadis: “Ali’den (a.s): Bir kadın nafakasını vermiyor diye kocası aleyhine dava açtı. Kadının kocası fakirdi; bunun üzerine İmam kocasını hapse atmaktan sakınarak şöyle buyurdu: “Her zorluğun yanında bir kolaylık vardır.” Vesailu’ş-Şia, c.13, Hicr Hükümleri, 7. bab, s.148.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref79\"><sup>[79]</sup></a>&nbsp;&nbsp;&nbsp; Bahranî, Hedaiku’n-Nazire, c.24, s.80; Necefî, Cevahiru’l-Kelam, c.30, s.105.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref80\"><sup>[80]</sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tahriru’l-Vesile, c.2, s.322.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref81\"><sup>[81]</sup></a>&nbsp;&nbsp;&nbsp; Ward and Stone, Socialogy fort he 21st Century, P.298.</p>\n<!-- /wp:paragraph -->','İslami Açıdan Ekonomik Alandaki Cinsiyet Farklılıkları','','trash','open','open','','islami-acidan-ekonomik-alandaki-cinsiyet-farkliliklari__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=726',0,'post','',0),(727,1,'2020-04-29 13:11:18','2020-04-29 10:11:18','<!-- wp:paragraph -->\n<p><strong>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede kadınların ekonomik yaşamının bazı boyutlarını ve İslam’ın bu boyutların her birine bakış açısını ele alacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın; kadınların çalışması ve iş hayatına girmesine bakışı, kadınların çalışması yolundaki engeller, iş ortamında cinsiyet ayrımcılığı, kadınların evde yaptıkları işler ve mal varlığı, bu makalenin ana başlıklarını oluşturuyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1. İslam’a Göre Kadınların Çalışması</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ve tarihî kaynaklarla rivayetlere baktığımızda, gelir elde etme manasında kadınların çalışması konusunda İslam’da hiçbir yasağın söz konusu olmadığı, hatta bir gerçek olarak varsayıldığı anlaşılır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim, büyük peygamber Hz. Şuayb’ın (a.s) kızlarının çobanlıkla uğraştıklarından söz eder.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn1\">[1]</a>&nbsp;Rivayetlere göre, Müslüman kadınlar Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları (a.s) döneminde ticaret,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn2\">[2]</a>&nbsp;el sanatları,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn3\">[3]</a>&nbsp;iplik üretimi ve tekstil,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn4\">[4]</a>&nbsp;berberlik,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn5\">[5]</a>&nbsp;ev hizmetleri,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn6\">[6]</a>emlakçılık,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn7\">[7]</a>&nbsp;ıtır üretimi…<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn8\">[8]</a>&nbsp;gibi mesleklerde gelir sağlayan işler olarak faaliyet yürütüyordu ve fesat içerikli fuhuş ve günah ortamlarında<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn9\">[9]</a>şarkıcılık gibi mesleklerin dışında kadınların çalışmasına yönelik hiçbir muhalefet söz konusu olmamıştır. Dinî metinlerde kadınların çalışmasına yönelik herhangi bir özel tavsiye veya teşvik de yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da kadınların çalışması ile ilgili birinci derecede hüküm; bu işin caiz olduğu şeklindedir. Bazı özel kayıtları göz önünde bulundurarak, bu durum için kerahet veya ancak müstehap olma gibi hükümleri ikinci dereceden hükümler şeklinde ispat etmek de mümkündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışmasının kerahetini (olumsuzluğunu) izah ederken şu tarihî gerçeği hatırlatabiliriz: İslam, Asr-ı Saadet’te hâkim olan cinsiyete dayalı iş paylaşımı modeline karşı çıkmamıştır ve hatta dinin elzem veya öncelikli hükümleri bu modelin pekişmesinde etkili rol ifa etmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini bir yandan kadının nafakasını erkekler için farz kılmış ve kadınları aileye karşı iktisadi sorumluluklardan muaf tutmuş, öbür yandan ise toplum genelinde iki cinsin karışmasını mümkün mertebe azaltmasına yönelik çabası ve kadınların annelik ve eşlik görevlerine vurgu yapmasıyla cinsiyete dayalı iş paylaşımı konusunda uygun kültürel bir zemin hazırlamıştır. Bu bağlamda, kadınlar genellikle ev işleri ile ilgili faaliyetlere yönlendirilmiş, erkekler de evin dışında çalışma sorumluluğunu üstlenmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın bu eğilimini izah etmek için hatırlatılması gereken nokta şudur: İslam, kadınların çalışmasını başlı başına değil, kadınların annelik ve eşlik görevleri ve toplumun ahlakî sağlığı başta gelmek üzere daha önemli maslahatlara zarar verdiği takdirde uygunsuz görmüştür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşı, eğer kadının çalışması bazı ideal dinî başlıklara uygun olursa ve sözü edilen olumsuzluklarla sonuçlanmazsa, kadının çalışmasının tercih edildiği sonucunu ikinci derecede elde etmek mümkündür. Kocasının gelirinin, yaşamlarının giderlerini karşılamaya yetmediği durumlarda eşine yardımcı olmak amacı ile kadının çalışması ve bu süreçte aile içindeki sorumluluklarını yerine getirmeyi aksatmaması veya iş ortamında namahremlerle bir arada bulunmak zorunda kalmaması -ki bunun en somut örneği ev ortamında veya yakınlığında namahremler olmaksızın çalışmaktır- bu sonuca bir örnektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu arada kadının kocasına dünyevî ve uhrevî işlerde yardımcı olması, bazı rivayetlerde seçkin kadının özelliği şeklinde vurgulanmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn10\">[10]</a>Yaşamın giderlerini karşılama yolunda çalışmak sureti ile eşine yardım etmeyi de kapsayan bu rivayetler, söz konusu varsayımda kadının çalışmasının tercih edilmesine delalet eder.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak burada dikkat çeken bir nokta, İslam’ın ideal modelinin çeşitli tarihî devirlere ve sosyal yapılara göre farklı şekiller almasıdır. Bu yüzden mevcut sosyal şartlar altında İslam’ın modelini tanıtmak için, Asr-ı Saadet modelinin temel unsurlarını, o günün şartlarından kaynaklanan ve aslî ve sabit olmayan değerlerden ayırmalı ve aslî unsurlara dayanarak çağımıza ve şimdiki toplumumuza uygun bir model sunmalıyız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce de vurgulandığı üzere, İslam dini kadınların çalışmasına karşı değildir ve sadece toplumda iki cinsin karışmasının azaltılmasına ve kadınlar için annelik ve eşlik görevlerine vurgu yapar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla toplumsal alanda genel ve detaylı planlamalarda bu iki ilkeye uyarak, kadınların çalışması ve işlerinin cinsiyete göre paylaşımı bağlamında İslamî modeli hayata geçirme doğrultusunda hareket edebiliriz. Bu modelin şimdiki toplumumuzda alacağı şekil, Asr-ı Saadet toplumundan farklı olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışması ile ilgili bir başka önemli nokta, çalışma sebepleridir. Geçim gereksinimlerini karşılamak ve kişisel veya ailenin gelirini arttırmak, ister kadın ister erkek, insanların çalışması için her zaman en temel saikler olmuştur. Son yıllarda halkın refah beklentilerinin artmasıyla beraber, İran gibi ülkelerde hâkim olan uygunsuz iktisadi durum, kadınların iş piyasasına yönelmelerinde en büyük tesiri olan etken olmuştur. Ama yapılan araştırmalar, kadınların çalışma eğiliminde başka saiklerin de müdahil olduğunu gösteriyor. Bireysel özgürlük ve bağımsızlığa kavuşmak, geleceğini güvence altına almak, sosyal teamüllerini geliştirmek, çalışma merakı ve kişisel talepleri karşılamak, bu saiklerin en önemlileri sayılır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu saiklerin büyük bir bölümü, toplumların iktisadi ve kültürel hastalıkları ile bağlantılı olduğundan, İslam açısından ideal durum ancak yoksulluk, sınıfsal eşitsizlik, boşanma ve kadınlara yönelik şiddet gibi olgular, kadınların bu sorunların sonuçlarından kurtulmak için çalışma gibi ağır bir yükü sırtlamak zorunda kalmayacağı şekilde, mümkün mertebe asgari düzeye gerilediği vakit gerçekleşir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak mevcut şartlarda, kadınların sözü edilen saiklerden hareketle çalışması birçok yerde dinî değerlerle çelişki arz etmez. Kadınların kendilerinin ve ailelerinin geçim gereksinimlerini karşılaması, izzet-i nefs kazanması, toplumun gereksinimlerini karşılaması, kendilerinin ve ailelerinin geleceğini güvence altına alması genelde müspet ve makbul saikler sayılır. Ama malî saikler aşırı talep, aşırı refah ve lüks hayranlığı şeklinde ortaya çıkacak olursa veya kadınların çalışması, erkeklerle rekabet ve erkek cinsine tam olarak benzeme yönü ile gündeme gelirse, o zaman İslam’ın bu tür saikleri onaylamasını beklememek gerekir. Bu doğrultuda, kadının kocasının ticaret işine ihtirasla ortaklık etmesi, ahir zaman işaretlerinden biri olarak İslamî rivayetlerde tenkit edilmiştir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2. Kadınların Çalışması Yolundaki Engeller</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir dizi engeller ve zorlukların varlığı her zaman kadınların iş piyasasında çalışmasını etkilemiştir, üstelik bu engel ve zorlukların her biri çevre, sosyal, iktisadi ve kültürel olmak üzere iki veya birkaç etkenin karşılıklı etkileşiminden kaynaklanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada bu alandaki bazı esaslı sorunları irdeleyeceğiz. Bunlar, ailevi ve meslekî görevlerin çelişmesi ve iş ortamında iki cinsin bir mekânda bulunmasından doğan sonuçların şer’i ve yasal engelleridir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-1. Çalışma İle Ailevi Görevlerin Çelişmesi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların iş piyasasında çalışması yolundaki en önemli engel, bu işin kadının annelik görevi, ev işleri ve yaşlılara bakma sorumlulukları ile çelişmesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çocukların bakımı ve ev işlerini kadınlara, evin geçimini karşılamayı ise erkeklere devreden cinsiyete dayalı geniş kapsamlı iş paylaşımı modeline bakıldığında erkeklerin, görevlerinin çelişmesi gibi benzer bir sıkıntı ile karşı karşıya olmadığı anlaşılır ve bu sorun sadece kadınlar için geçerlidir. Günümüzde kreşlerin ve huzur evleri sayısının bunca artışı, ev işlerini yapmanın yeni ve modern cihazlarla çok kolaylaşmasına karşın birçok kadın hâlâ meslekî yükümlülükleri ile ev işlerine karşı sorumlulukları arasındaki sürtüşmeden acı çekmektedir ve ailenin iktisadi refah düzeyi düştükçe bu sorun daha da büyümektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu yüzden bir yandan kadınların özgürlüğünü ve cinsiyet eşitliğini kadınların çalışmasına endeksleyen ve öte yandan çalışmanın tek başına kadınların sorunlarına çare olmadığını anlayan birçok feminist, bu kez aile içinde geleneksel annelik modellerini ve cinsiyete göre iş paylaşımını sorgulamaya başlamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminist sosyolog Ann Oakley tecrübeye dayalı delillere istinat ederek anne ve bebeğin birbirine karşılıklı muhtaç olduğunu ifade eden genel kanı ve sosyal bilimlerde gündeme gelen tezleri çürütmeye çalışmıştır. Oakley sonunda analığın sosyal bir mitoloji olduğu sonucuna varıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn13\">[13]</a>&nbsp;Oakley ayrıca cinsiyete göre iş paylaşımını da davranış bilimi uzmanları, antropolojisiler ve sosyologlar tarafından yaygınlaştırılan bir mitoloji olduğunu savunuyor<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn14\">[14]</a>&nbsp;ve bu yüzden, kadınların özellikle ev işleri gibi cinsiyete dayalı görevlerinden kurtulmaları için aile ocağının feshedilmesini önerir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn15\">[15]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı ılımlı feministler kadın ve erkek arasında cinsiyete dayalı iş paylaşımına yönelik geleneksel modelin, kadınların iş piyasasına yönelmeleri ile erkeklerin eve yönelmeleri arasında bir denge kurarak değiştirilmesini ister.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Betty Fridan’a göre, bu geçiş süreci özel olarak erkekler için zor olacak, ancak erkekler bunun için hazırlıklıdır; zira bugün birçokları evde kalmak ve çocukları ile birlikte daha fazla vakit geçirmek istiyor ve kadınların çalışması, erkeklere bu özgürlüğü verebiliyor. Çünkü böyle bir modelin uygulanması ile beraber koca da artık evin geçiminden sorumlu olan tek kişi olmuyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Demek ki, kadının çalışmasının annelik ve eşlik görevine tercih edilmesi veya tersi durumu için iki şey etkilidir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>a) Kanaat önderlerinin değersel ve ideolojik ilkeleri,</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>b) Bu kesimin istinat ettiği tecrübeye dayalı delilleri.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk etkene gelince, feministler genellikle kendilerinin değersel düzeninde özellikle sosyal güç ve mevki başta olmak üzere cinsiyet eşitliğini öne alır ve diğer değerlerin bu ilkenin etkisi altında olduğunu ve ikinci dereceden önemli olduğunu savunur. Bu arada aile kurumunun değerli olduğu ilkesini inkâr edenler, aile ocağının feshedilmesi sloganını atıyor ve ailevi yaşamın yarattığı değerlerin önemini itiraf edenlerse, esas gayesi cinsiyet eşitliği olan aileden yeni bir model sunmaya çalışıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak rakip görüşler, kendi değersel düzenlerinde başka nihai amaçları ön planda tutmakta ve bu yüzden cinsiyet eşitliği söz konusu nihai amaçlar aracılığı ile ikinci dereceden bir değer olarak gündeme gelip nihai amaçlar doğrultusunda dengelenmektedir. Örneğin, Thought Parsonez’in uygulama eğilimli bakış açısına göre adalet, değerlerin başında yer alıyor ve eşitlik gibi orta derecede değerleri dengeliyor. Parsonez karı-koca arasında cinsiyete göre geleneksel iş paylaşımı modelini “adaletli” buluyor ve buna, eşlerin rollerinin dengeli ve birbirini tamamlayıcı olmalarını gerekçe gösteriyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn17\">[17]</a>&nbsp;Böyle bir varsayımdan hareketle Parsonez karı-koca arasında cinsiyete göre iş paylaşımının; büyüklerin kişiliğinin pekişmesi ve çocukların sosyalleşmesi gibi ailenin temel işlevlerinin yerine gelmesi için zemin oluşturduğunu ve bu durumun ailenin istikrarı, bütünlüğü ve sonuçta toplumun bütünlüğünün korunmasında temel rol ifa ettiğini savunuyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Parsonez’e göre kapitalist toplumlarda kadınların uygulama bakımından edilgen olmaları, ailenin bütünlüğünü korumak; ailenin bütünlüğü de sınıfsal yapıyı korumak için zaruridir. Üstelik sınıfsal yapının korunması da, sosyal yapının devamını güvence altına almak için zaruridir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn18\">[18]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci etken konusunda da, kadınların çalışmasının çocuklar üzerindeki etkileri ve yine kadınların çalışmasının evlilik yaşamının istikrarı üzerindeki tesirleri gibi birçok tecrübî araştırmanın sonuçlarına değinebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kanaat önderleri bu konuların üzerinde mutabakata varmış sayılmasa da; kadınların çalışmasının çocuklar üzerindeki etkileri konusunda şu söylenebilir: Annenin çalışmasını ve çocuktan kısa bir süreliğine olsa bile ayrı kalmasını çok zararlı gören<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn19\">[19]</a>&nbsp;ve muhtemel zararları annenin çalışmasından başka etkenlere bağlayan görüşlere<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn20\">[20]</a>&nbsp;karşı, çalışmaktan kaynaklanan kısa süreli ayrılıkların çocuklar için yararlı veya en azından zararsız, fakat uzun süreli ayrı kalmayı özellikle küçük yaştaki çocuklar için zararlı niteleyen görüş gibi dengeli bir görüşü desteklemek mümkündür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn21\">[21]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışmasının evlilik ilişkilerinin istikrarı üzerindeki tesirleri hakkında da benzer bir değerlendirmeyi yapabiliriz. Çünkü kadın tam mesai çalıştığı takdirde aşırı yorgunluk ve yetersiz zaman yüzünden kocasını duygusal açıdan gerektiği gibi destekleyemeyecek ve böyle bir durumda evlilik ilişkilerinde aksamaların yaşanma ihtimali şiddetle artacaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn22\">[22]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini kadınların çalışmasını caiz görmekle birlikte, annelik ve eşlik görevlerine öncelik tanır. İslam’ın sosyal düzen anlayışı, Parsonez’in gündeme getirdiği üniter toplumuna nazaran çok daha yüce, sağlıklı ve salih bir toplumun gerçekleşmesidir. Toplumun sağlığı, kurumsal düzeninin yanı sıra iffet ve ruh sağlığı gibi dinî göstergelerle tanımlandığından, bu durum sosyal ilişkilerde ve özel olarak cinsiyete dayalı ilişkilerde özel etkiler bırakır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir yandan, çocuğun kişilik ve bedensel gelişme sürecinin, gençlik çağında ve daha ileri yaşlarda ahlakî ve ruhî sağlığı üzerinde önemli etkisi olduğundan ve yine anne ve çocuk ilişkisi özellikle çocuğun ilk yaşlarında bu alanda eksen rol ifa ettiğinden, İslam açısından annelik görevinin çalışmaktan doğan sorumluluğa göre öncelik kazanmasının sebebi ortaya çıkar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öbür yandan, aile içinde cinsiyete göre iş paylaşımı, toplum düzeyinde kadın ve erkeğin bir ortamda bulunmasının azaltılmasını gerektirir ve bu durumun toplumun manevi sağlığı üzerindeki etkisi, bu modelin (İslam’ın savunduğu model) eşitliği savunan modele nazaran öncelik kazanmasına sebep olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada eşitlik ilkesinin konumunu de belirlemek gerekir. Hem Parsonez’in ve hem İslam’ın bakış açısında adalet değeri, eşitlik değeri ile egemen olur, şöyle bir farkla ki, İslam’ın ahireti hesaba katan bakışı eşitliği adalet kavramından ayrılmadığı gibi, bu değer -eşitlik- ortaya çıkan tablonun zemininde gerçekleşir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ayetleri ve rivayetlere göre, imanlı kadın ve erkek arasında, muhtemelen onların farklı rollerinden kaynaklanan sosyal konum ve güçlerindeki her türlü eşitsizlik, uhrevî mükâfatla telafi edilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn23\">[23]</a>&nbsp;Demek ki adalet ilkesinin hâkimiyeti, eşitlik ilkesinin göz ardı edilmesi anlamına gelmez; çünkü yüce Allah katında bütün insanlar, hangi ırka, kavme veya cinse mensup olursa olsun, eşittir ve takvadan başka hiçbir şey imtiyaz ve üstünlük kriteri olamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce de değinildiği üzere, böyle bir yaklaşım kadının çalışmasını mubah ve bazı durumlarda öncelikli saymayı gerektirir; ama kadının annelik ve eşlik görevi ile çelişmemesi, toplum düzeyinde iki cinsin birbirine karışmaması kaydıyla.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Söz konusu iki şart yerine getirilmediği takdirde kadının çalışması İslam açısından önceliğini kaybettiği gibi, uygunsuz ve kerahetli de sayılabilir. Bu sözün anlamı şudur: Eğer kadınların çalışmasını destekleyen siyasetler uygulanacak olursa, bu siyasetler, kadının ailevi görevlerine zarar vermeden bu görevlerin kadının çalışması ile çelişmesini hafiflettiği takdirde İslam açısından onaylanır. Öte yandan kadının çalışmasını ailevi görevlerine öncelikli varsayan veya en azından ailevi görevlerin önceliğini göz ardı eden ve sonuçta kadının ailevi görevlerini yerine getirmesini olumsuz yönde etkileyen siyasetler, İslam’ın bakış açısı ile örtüşmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu durumda İslam’ın “ailevi görevlerin kadınların çalışması ile çeliştiği” tezini kesin saydığı sonucuna varabilir miyiz?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu soruya cevap ararken, bir kez daha nihai değerleri hatırlatmak gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer kadınların çalışma meselesinde eşitliği ve cinsiyet benzerliğini nihai amaç olarak kabul edecek olursak, bu durumda kaçınılmaz olarak İslam’ın görüşü, kadınlara annelik ve eşlik görevlerine öncelik tanımak sureti ile kadın ve erkek arasında çalışma hakkı eşitliği önünde bir engel oluşturduğunu ve daha kesin bir tabirle bu eski engeli pekiştirdiğini ve güçlendirdiğini kabul etmek zorundayız. Lakin eğer nihai amaç çalışma hakkı eşitliği değilse ve kadınların çalışması sırf ailenin geçimi veya kadının veya ailenin geleceğini güvence altına almak gibi olumlu getirileri açısından söz konusu ise, açıktır ki ailevi görevlerin paylaşımına yönelik İslamî model, kadınların çalışması yolunda bir engel sayılamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-2. Dinî ve Yasal Engeller</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın hakları taraftarları, İslam şeriatinde kadının evden çıkmak için kocasının rızasını kazanmasını; bazen kadınların çalışması yolunda bir engel olarak gündeme getirmektedirler. Bu iddiaya göre, eğer erkek dinî açıdan eşinin evden çıkmasını kısıtlayabiliyor veya engelleyebiliyorsa, bunun anlamı, evli olan her kadının fiilî veya potansiyel olarak çalışması yolunda ciddi bir engelle karşı karşıya bulunduğudur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu doğrultuda İran İslam Cumhuriyeti Medeni Kanunu’nun 1117. Maddesi de “Koca eşini, ailevi maslahatlara veya kendisinin veya eşinin haysiyetine aykırı olan meslek veya zanaattan men edebilir.” diyerek, kadının çalışma hakkını kocasının iradesine tabi kılmış ve böylece evli kadınların çalışması yolunda yasal bir engel oluşturmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazıları hatta Kur’ân-ı Kerim’in kesin hükmü<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn24\">[24]</a>&nbsp;olan nafaka kanununun (Medeni Kanun’un 1106. Maddesi) kadının çalışmasına karşı bir mesaj içerdiğini ve yasanın yeniden gözden geçirilmesini isteyecek kadar ileri gitmişlerdir. Zira bu kanuna göre kadının nafakası kocanın yükümlülüğündedir ve bu durum kadınların çalışma eğiliminin azalmasını beraberinde getirebilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn25\">[25]</a>&nbsp;Her hâlükârda sözü edilen bu iddiayı ne denli kabul etmenin mümkün olduğunu araştırıp görmek gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu konuda birkaç noktayı hatırlatmakta yarar var:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk nokta, bu İslamî hükmün kadınların çalışma hakkı ile çelişmediğidir; zira İslam fıkhında vurgulanan nikâh sırasında şart belirleme kaidesine göre kadın başta eğitim ve evin dışında çalışma hakkı olmak üzere çeşitli hakları nikâh sırasında veya kocası ile yaptığı bir başka anlaşma çerçevesinde şart olarak belirleyebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci nokta, İslam’ın başkalarına<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn26\">[26]</a>&nbsp;zarar vermeyi yasaklayan durumlara özel ilgi göstermesidir. Bu yüzden, kocanın; eşinin evden çıkmasına mani olması, eşine zarar verecek şekilde olursa -bu durumun teşhisi yetkili kişilerin sorumluluğundadır- zararı reddetme kuralının en haklı yorumundan hareketle, İslam’da kocaya karşı yargı sürecinin başlatılması bile öngörülmüştür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn27\">[27]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü nokta da şudur: Somut delillere göre bu dinî engelin; ahlakî ve kültürel engellere kıyasla tesiri çok azdır. Çünkü son yıllarda erkeklerin kadınların çalışmasına karşı çıkmalarında yaşanan gerileme ile beraber, çalışan kadınların sayısında kayda değer bir artışla karşı karşıyayız. O nedenle ahlakî ve kültürel engellerin yokluğunu varsaymakla beraber, söz konusu dinî hüküm, kadınların çalışması yolunda ciddi bir engel telakki edilemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yukarıda sözü edilen bu noktalar göz önünde bulundurulduğunda, Medeni Kanun’un 1117. Maddesine yönelik eleştirinin cevabı da belli olur. Dolayısıyla bu madde kadınların çalışması yolunda ciddi bir engel sayılmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz, söz konusu yasayı izah etmek için bu noktalara istinat ederken, kocanın, eşinin çalışmasını ailevi maslahata veya kendisinin veya eşinin haysiyetine aykırı bulduğu veya yersiz bahanelerle eşinin çalışmasını engellemek istediği durumları kastediyoruz. Aksi takdirde kocanın eşinin çalışmasını engellemesi, haksız bir tutum telakki edilemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak nafaka kanununun kadınların çalışması ile çeliştiği iddiası, gerçekte bu kanunun kadının çalışma hakkı ilkesi ile değil, kadın ve erkek arasında çalışma hakkı eşitliği ile çeliştiği anlamına gelir. Bu yüzden söz konusu iddia sadece kadınların çalışma meselesinde, kadın erkek eşitliği ve cinsiyet benzerliği ilkelerini nihai amaç varsayan kesimlerce gündeme getirilebilir. Bu varsayım reddedildiği takdirde, nafaka kanununun kadınların çalışması ile çeliştiğine dair hiçbir eleştiri geçerli olmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2-3. İş Ortamında İki Cinsin Karışmasının Sonuçları</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların çalışması ile ilgili İslamî olmayan modellerde genellikle iki cinsin aynı iş ortamında çalışması varsayıldığından, bu durum kendi başına kadınlar için birtakım sorunlara neden olduğu gibi, bazen de kadınların çalışması yolunda ciddi engellere dönüşür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İş ortamında cinsel tacizler, başta Batılı toplumlarda olmak üzere birçok toplumda çalışan kadınların acı çektiği bir durumdur. İki cinsin aynı ortamda çalışma meselesi gözden geçirilmediği takdirde bu soruna uygun çözüm yolu bulmak zor görünüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yapılan tahminlere göre, İngiltere’de her on kadından yedisi meslekî hayatında uzun süre cinsel tacize uğramıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn28\">[28]</a>&nbsp;Bu tür gerçekler aslında birçok erkeğin -ister yönetici, ister işveren, ister meslektaş, ister müşteri olsun- istemeyerek de olsa kadına seks aracı olarak bakmasından kaynaklanır ve bu tarz bir yaklaşım doğal olarak onların davranışlarına yansır. Oysa İran’da İslam İnkılabının zaferinden sonra başta iş ortamları olmak üzere umumi mekânlarda kadınların güven duygusunu geliştirmek amacı ile iki cinsin bir arada bulunmasının azaltılması, kadınların büyük çoğunluğu tarafından olumlu karşılanmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn29\">[29]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı feministlerin dikkat çektiği bir başka sorun, genellikle Batılı kadınların karşı karşıya kaldığı meslekî görevleri ile kadınsı görevlerinin çelişmesidir. Batı kültürü, kadınların kadınsı özelliğini sergileme yeri olarak aile ocağının tekelini kırdığından, çalışan kadınlar kendilerini kadınsı görevlerinden -özel olarak annelik ve eşlik görevi- soyutlayacak olsa bile, iş ortamında kadın olmaktan acı çekmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Simon Debuar’a göre çalışan kadın bazı açılardan evde oturan ve annelik görevini yürüten kadına nazaran daha kötü durumdadır; zira çalışan kadından her zaman ve her yerde bir “kadın” gibi davranması beklenir. Yani çalışan kadın, mesleğinin gerektirdiği görevlerin dışında, kadın olmanın da gerektirdiği bazı görevleri (özel olarak hoş bir görüntü) de gündemine alması gerekir. Sonuçta bu kadın, meslekî ilgileri ile kadınlık ilgileri arasında bir nevi iç çelişki yaşamaya başlar. Mesela meslekî ilgilerine daha fazla özen gösterecek olursa, kadınlık ilgilerinden (Günlerini güzellik salonlarında geçiren kadınlar gibi) geri kaldığını ve dış güzelliğine daha fazla önem verirse mesleğinde, onunla aynı seviyede çalışan erkeklerden daha geride kaldığını düşünür.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn30\">[30]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın; kadınların çalışması ile ilgili modelinde, toplumun umumi mekânlarında iki cinsin mümkün mertebe birbirine az karışması esas alınır. Kur’ân-ı Kerim Hz. Şuayb’ın (a.s) kızları ile ilgili öyküsünde bu noktaya işaret ederken şöyle buyuruyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Musa, Medyen suyuna varınca, orada (hayvanlarını) sulayan insanları gördü. Onların gerisinde de, (hayvanlarını) engelleyen iki kadın gördü. Onlara, ‘Sorununuz nedir?’ dedi. Şöyle cevap verdiler: Çobanlar sulayıp çekilmeden biz (onların içine sokulup hayvanlarımızı) sulamayız; babamız da çok yaşlıdır (koyunlara çobanlık edemiyor).”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn31\">[31]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunun dışında, İslam dini kadınların cinsel yönlerinin ailenin özel ortamının dışında ortaya çıkmasını reddeder. Buna göre kadınların çalışması yolunda engel oluşturan iş ortamında cinsel taciz vakaları büyük oranda azalırken, kadınlardan da iş ortamlarında daha çok meslekleri ile ilgilenmeleri ve başarı düzeylerini geliştirmeleri beklenir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama maalesef toplumsal gerçekler her zaman bu ideal tablodan çok uzak olmuştur ve belki de tarih boyunca, kadınların erkeklerin tacizine uğramaksızın evin dışında çalıştığı bir toplum veya dönem neredeyse, yok gibiydi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın ve erkeğin doğal farklılıklarına ve insanların ahlakî eğitimlerinin zafiyetine dayanan bu durum, İslam’ın kadınların çalışmasına nazaran erkeklerin çalışmasına öncelik verirken göz önünde bulundurduğu noktalardan biridir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda İslam ancak toplumun ahlakî sağlığını tehlikeye düşürmeyen ve cinsel güvensizliği körüklemeyen kadınların çalışma modelini onaylamaktadır. Buna karşın iş ortamında cinsel taciz gibi durumlar kısmen kaçınılmazdır ve özellikle kadın ve erkeğin çalıştığı ortamları birbirinden ayırmak gibi doğru politikalar üreterek mümkün mertebe bunu engellemek gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3. İş Ortamında Cinsiyet Ayrımcılığı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminizm taraftarlarının üzerinde durduğu esas konulardan biri, kadınla erkek arasında meslek ayrımıdır. Günümüzde bu ayrım hakkında özellikle feminist edebiyat başta olmak üzere sosyal bilimler edebiyatında eşitsizlik ve ayrımcılık terimleri sıkça kullanılır. Benzer mesleklerde kadın ve erkek arasında maaş konusunda ayrımcılık, kadınları yüksek gelirli mesleklerden uzak tutmak ve daha az geliri olan mesleklere yönlendirmek ve yine ekonomik durgunluk durumlarında kolaylıkla işten atılan kadınları yedek işgücü olarak kullanmak, sosyoloji kitaplarında üzerinde durulan iş ortamında cinsiyet eşitsizliğinin önemli örnekleridir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn32\">[32]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Feminist yazarlar ise bu konunun üzerinde daha detaylı duruyor. Bu yazarlar mesleklerin cinsiyete göre yatay ayrımını, yani kadınların öğretmenlik, hemşirelik, satıcılık, masabaşı işleri, fabrika işçiliği ve sosyal hizmetler gibi bazen “kadınsı meslek” olarak tabir edilen seyrek sayıda meslekte yoğunlaşması ve ayrıca mesleklerin dikey ayrımını, yani kadınların erkeklere nazaran daha alçak mevkilerde yer almasını eleştirmekte ve İngiltere gibi cinsiyet eşitliği doğrultusunda önemli ilerlemelerin kaydedildiği bir toplumda bile hâla kadınların her iş saati için gelirlerinin erkeklerin dörtte üçü olmasından yakınmaktadır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn33\">[33]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu eşitsizliği detaylarla izah ederken, toplumun benimseme derecesi, iş bulma kurumlarının ayrımcı tutumu ve ailevi görevlerin meslekî ilerleme ile çelişmesi gibi etkenlere vurgu yapılmakta<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn34\">[34]</a>&nbsp;ve genel düzeyde iki temel etkene, yani kapitalist sistem ve erkeklerin üstünlük kültürüne istinat edilmektedir. Cinsiyet eşitsizliği konusunda çeşitli feminist tezlerin ortaya çıkması ise, bu iki etkenin nasıl analiz edileceği konusunda yaşanan anlaşmazlıktan kaynaklanıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn35\">[35]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu feminist yaklaşım, bundan önceki tartışmalarımızda değindiğimiz kadınların çalışması ile ailevi görevlerinin çelişmesi gibi konularda değindiğimiz adalet ve eşitlik hakkında özel ideolojik varsayımlara dayalıdır. Öte yandan bu yaklaşımın önemli sonucuna, yani nicelik eksenli oluşuna da dikkat etmek gerekir. Bu nokta da cinsiyet tartışmaları ile ilgili birçok yazıyı etkilemiştir. Örneğin, bu yazılarda kadınların çalışması veya çeşitli mesleklere ve meslekle ilgili mevkilere dağılımı, erkeklerle ilgili benzer verilerle karşılaştırılıyor ve her türlü farklılığın varlığı, başlı başına cinsiyet eşitsizliği ve ayrımcılığı şeklinde telakki ediliyor. Maalesef bu eğilim, feminist yazarların ideolojik ilkelerini analiz etmeksizin ve bu ilkeleri varsayarak cinsiyet meselesine bakan birçok İranlı yazarın eserinde de açıkça göze çarpıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak İslam’ın değersel ve hukukî ilkelerinden hareketle, kadın ve erkeğin meslekî ayrımları konusunda farklı bir değerlendirme ortaya çıkar. İslam dini, eşit şartlarda kadınlara daha az maaş ödenmesi ya da kadınların mesleklerinde ilerlemelerinin kısıtlanması gibi haksız ve zalimane ayrımcılıkları asla kabul etmez. Fakat cinsiyet ayrımcılığı ile mücadele bahanesi ile her türlü cinsiyet ayrımının reddedilmesi de İslam’la bağdaşmamaktadır. Burada birkaç noktayı hatırlatmakta yarar görüyoruz:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan önce gündeme gelen ilk nokta, İslam’ın adalet ve eşitlik konularında ilahî ve ahiret eksenli yorumuydu. Bu yorum, maddi ve fani dünya eksenli yorumların karşısında yer alır ve doğrudan cinsiyet ayrımı değerlendirmesini etkiler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci ve üçüncü nokta, bundan önceki tartışmalarımızda birkaç kez yerine göre hatırlatılan cinsiyet ayrımının biyolojik ve sosyal işlevi ile ilgili ilkelerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadının çalışması tartışmasında, bedensel yapı ve güç başta gelmek üzere cinsiyet farklılığının kadınla erkek arasında bazı meslekî ayrımlarda etkili olduğu inkâr edilemez. Bu gerçek çağımızda ve sanayileşmiş toplumlarda bedensel gücün birçok meslekte önemini yitirmesine karşın hâla açıkça görülmektedir. Öte yandan, mesleklerin cinsiyete göre ayrımı, özellikle eşlerin psikolojik huzurunu ve sağlıklı ve normal evlatların yetiştirilmesini ve toplumun cinsel güvenliğinin arttırılmasını temin etmek üzere; başta uygun bir ortam oluşturma yolunda olumlu sosyal işlevleri olduğundan, sürekli kamuoyu tarafından olumlu karşılanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çağımızda da eğer aile kurumunun yüce konumuna ve korunmasına inanıyorsak, mesleklerin cinsiyete göre ayrımını da itiraf etmeliyiz ve hiç kuşkusuz bu olumlu işlevlerin devam etmesi, mesleklerin kapsamı ve sıralanmasına bağlıdır ve kadınla erkek arasında gerekli mesafenin varlığını sürdürmesine sebep olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü nokta da, kocanın eşine nafaka ödeme şekliyle ilgilidir. İslam dininde evin mali ihtiyacını karşılama görevi kocaya verildiğinden ve kadın annelik ve eşlik görevlerini daha iyi bir şekilde yerine getirmek üzere bu iktisadi sorumluluktan muaf tutulduğundan nafaka, çalışmayan kadın için, ailenin gelirine destek amacıyla çalışan kadına nazaran, farazi mesleğinden kazanacağı gelirin alternatifi sayılabilir. Dolayısıyla bu hukukî sistem, kadınların daha yüksek gelirli mesleklere ulaşma sorunu ile karşılaşmada daha az sıkıntı yaşarken, bu tür bir ayrımcılık, nafaka kanununu inkâr etmenin yanında cinsiyet eşitliğine vurgu yapan hukukî sistemleri de sıkıntı ile karşı karşıya getirir. Bunun dışında bu hukukî sistem erkeklerin çalışmasının kadınların çalışmasına göre öncelik kazanmasının önemli sebeplerinden birini de kendi içinde barındırır ki o da, eş ve çocukların nafakasını karşılama görevinin erkeğin yükümlülüğünde olması ve kadının böyle bir yükümlülüğünün bulunmamasıdır. Bu yüzden erkeğin nafakayı karşılamakta güçsüzlüğü genellikle aile ocağının dağılması bağlamında ciddi tehlikeleri beraberinde getirmektedir. Oysa kadının gelir elde etmekte güçsüzlüğü, evinin geçiminden sorumlu olan kadınların durumu dışında, ailenin istikrarını ciddi tehlikelerle karşı karşıya bırakmaz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn36\">[36]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu değersel, hukukî, yaşamsal ve toplumsal ilkelerin benimsenmesi ile beraber, kadınların çalışmasına yönelik “nitelik eksenli” yaklaşım yerini nicelik eksenli yaklaşıma bırakır ve birçok cinsiyete dayalı ayrımlar ayrımcılık, eşitsizlik, adaletsizlik ve cinsel zulüm gibi kavramlara göre değil, sosyal maslahata ve insanların hakiki saadetine hizmet olarak yorumlanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayrıca ekonomik durgunluk ve işsizlik krizi gibi olgularla mücadelede, sözü edilen dinî önceliklere dayanan siyasetler öncelik kazanır. Bu siyasetler, İslam’ın kadınlara öncelik tanıdığı kadın doğum uzmanlığı gibi mesleklerin dışında, başka meslekleri dağıtırken birey ekseni yerine “aile ekseni”ne vurgu yapması gerekir. Yani her aile asgari yeterli maaşı olan bir işe sahip olmalıdır. Bu durumda eğer başka değişkenlere ve imtiyazlara bakmaksızın sadece kadın ve erkek cinsiyetini göz önünde bulunduracak olursak, dinî öncelik, iş imkânının ailenin erkeğine verilmesini gerektirir; çünkü ailenin geçiminden erkek sorumludur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz istihdam alanı ile ilgili üretilen politikalarda böyle bir eğilim, birey eksenli eğilime kıyasla sosyal adalet kriterleri ile daha fazla örtüşür. Zira birey eksenli eğilimin sonucunda birçok aile iki veya birkaç yüksek gelirli işten yararlanırken, bazı aileler de uygun bir işe sahip olmaktan mahrum kalarak yoksulluk pençesine düşer, üstelik birçok genç erkek de işsizlik yüzünden aile kurma imkânı bile bulamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu da unutmamak gerekir ki, aile eksenli politikalar işsizlik sorununun esas çözümü olamaz. Bu politikalar, politikacıları toplumun tüm kesimleri için iş fırsatı sağlama doğrultusunda daha köklü tedbirler almaktan bağımsız hale getiremeyen geçici ve acil tedbirlerdir. Zira derin sınıfsal uçurum ve zenginle yoksul arasındaki uzun mesafeye bakıldığında; yaşam standartlarının yükselmesi ve beklentilerin artmasının toplumun az ve orta gelirli sınıfının ekonomik sorunlarını iki kat arttırdığı ve çok sayıda kadının günlük ihtiyaçlarının bedelini karşılamak üzere iş piyasasına akın ettiği bir ortamda, kadınların çalışmasından vaz geçmekten söz etmek mümkün değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>4. Evde Yapılan İşler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evde yapılan işler ev işlerinde; kadın ve erkeğin katılım oranında eşitsizlik, bu işin dayatma boyutu ve ev kadınlarının psikolojisi gibi çeşitli açılardan ele alınmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn37\">[37]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak bu tartışmada mevzu bahis olan nokta, evde yapılan işlere üretken bir meslek ve iktisadi anlamda bir iş olarak bakılmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Batılı ülkelerde yapılan araştırmalar, evde yapılan ücretsiz işlerin önemini ve ülkelerin gayri safi milli hasılatının artmasında seçkin rol ifa ettiğini ortaya koymuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı uzmanlar ise şöyle diyor: Eğer hükümet ev kadınlarına evde yaptıkları işler karşılığında para ödemek zorunda kalsaydı, birçok menfaat sahibinin menfaatleri yer değiştirirdi. Kadın evde yaptığı işlerle aslında dolaylı bir şekilde kapitalist sisteme hizmet ediyor. Kadın çocuğunun okumasına ve kocasının çalışmasına yardımcı olmakta ve erkeğinin, iş yerinde aldığı stresleri hafifletmektedir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn38\">[38]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı sosyalist feministler 1970’li ve 1980’li yıllarda “İş (Work)” kavramını çeşitli ev işlerini, erkeklere cinsel ve duygusal hizmetleri ve çocukların, yaşlıların ve hastaların bakımını da kapsayacak şekilde genişletmeye çalıştı. Bu konuda İris Young şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Kadınların gebelik, çocuk yetiştirme, evde hastaların bakımı, temizlik, mutfak işi vs. geleneksel görevleri, fabrikalarda yapılan eşya üretimi kadar ‘iş’ kapsamında yer alır. Üretim veya iş kavramını modern fabrikalarda eşyalar üretmekle sınırlandırmak, Marx’ın tezinin en esef verici ve zaruri olmayan yönlerinden biridir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn39\">[39]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evde yapılan işlerden doğan katma değer; sonuçta sermaye sahiplerinin cebine girdiğinden, bazı feministler evde yapılan işlerin bedelinin hesaplanmasını ve ev kadınlarına kapitalist yönetimler tarafından ücret ödenmesini önermektedir. Bu kesime göre, kadınların ev işlerinin bedeli hükümetlerden talep edildiği takdirde, sermaye çevrelerinin yüklü servetler biriktirme imkânı da ortadan kalkmış olacaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn40\">[40]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazıları da cinsiyet eşitliği ve kadınların özgürlüğünün gerçekleşmesi için Fredrish Engels’i izleyerek ev işlerinin genelleştirme stratejisini savunarak şöyle der: “Ev işleri özel üretim kapsamı içine alınmamalı, kadınların özel sorumluluğu olmaktan çıkarılmalı ve toplumun tümünün sorumluluğu olarak benimsenmelidir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn41\">[41]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini ev işlerinin bir nevi hizmet ve parasal değeri<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn42\">[42]</a>&nbsp;olan bir meslek telakki edilebileceğini reddetmiyor. Bu iddianın şahidi, kadının ev işlerine karşılık olarak kocasından ücret talep etme hakkıdır ki, Şiî fakihlerce açıkça vurgulanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı risalelerde şu ifadelere yer veriliyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadın kendi rızası olmadığı müddetçe ev hizmetleri, yemek, temizlik ve benzeri hizmetleri yapmakla yükümlü değildir ve eğer kocası onu bu işleri yapmaya zorluyorsa, kadın yaptığı işlerin bedelini kocasından alabilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn43\">[43]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadının ev işlerini yapmakla yükümlü olmadığı durumu, hatta bebeğini emzirmeyi ve bebeğin bakımını da kapsar ve kadın zaruri olmayan durumların dışında bu işleri yapmayabilir. Nitekim bu işlerin tümüne karşı ücret talebinde de bulunabilir. Bunun anlamı şudur: İslam fıkhında çocukların emzirilmesi ve bakımı normal şartlarda anneler için farz ve kesin görev değil, haklarının bir parçasıdır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn44\">[44]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama kadınların pratikte hiçbir zaman kocalarından ücret talebinde bulunmadığı gerçeğinin, ilk etapta hukukî değil, psikolojik izahı söz konusudur. Yani kadınlar sürekli duygusal bağları yüzünden ev işlerini ücret karşılığı beklemeksizin yapma konusunda kendilerinde bir nevi zorunluluk hissetmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda, ev işlerini fiyatlandırmak, kadınların milli ekonomide değerli rollerini ön plana çıkarma yönünde yapılan kültürel bir hareket şeklinde tanımlandığı yere kadar, olumsuz bir hareket sayılmaz. İranlı kadınların büyük çoğunluğunu ev kadınları oluşturduğundan, bu durum ev işlerine yönelik yanlış kültürel inançları silme ve kadınların kıymetini bilme bakımından önemlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak ev işlerine karşı ücret talebinde bulunmak veya ev işlerini genelleştirme gibi stratejiler farklı konulardır ve üzerinde dikkatle durmak gerekir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk strateji hakkında şu noktayı göz önünde bulundurmak gerekir: Eğer kadınlara ücret ödeme sorumluluğunu kocaların omuzuna yükleyecek olursak, bu durum sevgi, birliktelik, işbirliği ve fedakârlık temelleri üzerinde inşa edilen aile yaşamı felsefesi ile bağdaşmaz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn45\">[45]</a>&nbsp;Üstelik feministlerin görüşlerinde de bu yöntemin onaylandığına yönelik bir vurgu görünmüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama eğer ücret ödeme meselesi, kapitalist sisteme dayalı hükümetlerce gerçekleşecekse -ki bu tezi savunanlar da açıkça buna vurgu yapıyor- bu durumda da bu strateji için aydın bir ufuk görünmüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gayet sade bir analizle şunu söyleyebiliriz: Eğer İslam’ın ideal iktisadi-siyasi nizamını varsayacak olursak, kapitalistlerin hükümetinin ortaya çıkmasına ve yerleşmesine mahal kalmaz. Bazı saf algılamaların aksine, gerçek İslam esas itibarı ile ne Batılıların arasında yaygın olan adaletsiz bir kapitalist düzenin gelişmesine, ne de bekâsı bu tür bir kapitalizme endeksli olan bir hükümetin kurulmasına müsaade eder. Dolayısıyla söz konusu stratejinin en iyi hali ile Batılı toplumlara hâkim olan durum ve şartlara göre tasarlandığı ve dinî kriterlere dayalı İslamî bir nizamda uygulanamayacağı söylenebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama eğer Batılı toplumların mevcut şartları, yani kapitalizmin hâkimiyetine göre yargıda bulunacak olursak, kapitalist düzenin kolaylıkla menfaatlerinden vazgeçeceğini düşünmek, saflıktır ve gerçekçi olmaktan uzak bir düşüncedir. Kuşkusuz, iktisadi nizamı belirlemekte esas rolü ifa eden büyük sermaye çevreleri güç ve nüfuzunu kullanarak yönetimleri baskı altında tutacak ve bu bağlamda yasaların değiştirilmesine karşı teslim olmayacaktır. Teslim olduklarını varsaydığımız durumda bile, kârlarını arttırmak ve ev işlerine karşı kadınlara ücret ödeme yüzünden uğradıkları zararı telafi etmek için erkek işçilerin maaşını azaltmak, ucuz yabancı işçi istihdam etmek vb. gibi sonuçta kadınların çıkarlarına aykırı olan başka yollara başvuracaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci strateji, yani ev işlerini genelleştirme stratejisi de birçok sorunla karşı karşıyadır. Bu strateji, son yıllarda çeşitli sosyal, iktisadi ve siyasi sorunlarla temelleri iyice sarsılan sosyalist düşünceden doğrudan kaynaklanır. Bunun dışında bu stratejinin önemli bir getirisi olarak aile kurumunu zayıflatması<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn46\">[46]</a>&nbsp;ve sosyalist ülkelerin deneyiminden hareketle cinsiyet eşitliğini sağlamakta yetersizliği,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn47\">[47]</a>&nbsp;uzmanların söz konusu stratejiye yönelttikleri başka eleştirilerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5. Kadınlar ve Mal Varlığı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dünya genelinde kadınlar ve erkekler arasında mal varlığı dağılımı, cinsiyet farklılığının bir başka önemli bileşenini ortaya koyuyor. Uluslararası hesaplamalara göre kadınlar dünyada yapılan işlerin üçte ikisini yapıyor ve yine dünyada küçük sayılan mesleklerin %70 kadarı da kadınlar tarafından yürütülüyor. Buna karşın dünyada var olan paranın onda biri ve mal varlıklarının da yüzde biri kadınlara aittir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn48\">[48]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cinsiyet eşitsizliğinin bu yönü beyan edilirken dinî öğretiler, devletlerin rolü, sosyal normlar ve kadınların biyolojik özelliklerine vurgu yapılıyor. Örneğin, 18. yüzyılda kilise ve devletin nüfuzu yüzünden Batılı kadınların evlenince tüm yasal haklarını ve kimliklerini kaybettiği belirtiliyor. O çağda Batılı kadınlar evlendikten sonra kendi paralarının sahibi olamıyor, bu paraları yönetemiyor ve çalışma karşılığında aldığı para da kocasına ait sayılıyordu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sosyal normların tesirlerine gelince, birçok toplumda kadınların daha az eğitim görmesine ve cahil kalmasına yol açan normlara işaret ediliyor; çünkü bu durum kadınların yüksek gelirli mesleklere ulaşmasını engelliyor ve iş piyasasında erkek meslektaşlarına göre daha az maaş almalarına sebebiyet veriyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınların biyolojisi konusunda da, kadınların gebelik döneminde zorunlu olarak faaliyetlerinin kısıtlanması, mal varlıklarının daha az olmasında etkili olduğu belirtiliyor. Bu durum, günümüzde birçok ülkede yaygın olan kadınların ücretli doğum izni dışında, kadınların gelir elde etme gücünü kısıtlıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn49\">[49]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan başka, bu alanda ücretsiz ev işinin rolü de kadın haklarını savunanlarca özel olarak gündeme getirilen bir başka etkendir. Bu kesime göre evlilik süresince koca tarafından biriktirilen mal varlığı, aslında kadının evde ücretsiz çalışması sayesinde mümkün oluyor; ama pratikte bu mal varlığı çoğunlukla erkeğin adına kayda geçiyor ve kadın söz konusu mal varlığına karşı eşit haktan -hatta hiçbir haktan- yararlanamıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn50\">[50]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Miras konusunda kadın ve erkeğin eşit olmadığını varsayan ve birçok yerde erkeğin hakkını kadının iki katı olarak belirleyen İslamî toplumlarda bu durum kadınlara yönelik bir nevi ayrımcılık ve şiddet olarak sayılmış<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn51\">[51]</a>&nbsp;ve feminist bakış açısında, kadın ve erkek arasında mal varlığı eşitsizliğini pekiştirme etkeni olarak yorumlanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Son yıllarda kadın ve erkek arasında eşit olmayan mal varlığı dağılımı yüzünden, kadınların artan yoksulluğu gibi bir sorunla karşı karşıyayız ki bu durumdan bazen “Yoksulluğun kadınlaşması” şeklinde söz ediliyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gelişmekte olan ülkelerin verilerine göre bu ülkelerde yaklaşık 570 milyon köylü kadın (kırsal nüfusun %60 kadarı) yoksulluk sınırının altında yaşıyor<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn52\">[52]</a>. Gelişmiş ülkelerde de kadınlar, erkeklere nazaran daha fazla yoksullaşıyor. Örneğin 1980’li yıllarda Amerika’da yoksul ailelerin %55 kadarına kadınların baktığı ve geçimini sağlamak zorunda olduğu aileler oluşturuyordu.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn53\">[53]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kadınlarla erkeklerin arasında mal varlığı konusundaki farklılık yeni ortaya çıkan bir durum olmayıp derin bir mazisi bulunmaktadır. Dolayısıyla kadınların arasında yoksulluğun yeni bir sosyal mesele olarak yaygınlaşması, bu meseleyi etkileyen yeni etken veya etkenlerin ortaya çıkmasından kaynaklanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gözlemler ve mevcut deliller, bu meselenin her şeyden ziyade ailelerin artan bir şekilde dağılması ile ilgili olduğunu gösteriyor. Eğer boşanma, bekâr yaşamak, gayri meşru çocuklar ve yine kadının geçiminden sorumlu olduğu aileler gibi durumları kadın ve erkek arasında mal varlığı eşitsizliği durumu ile bir arada değerlendirecek olursak, bu değerlendirmenin kaçınılmaz sonucu, kadınların erkeklere nazaran daha fakirleşmesi olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda feminist uzmanlar kadınların yoksulluk sorununun çözümünü üç önemli ilkeye bağlıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Sosyal güvenlik ve sosyal refah sistemleri, kadınlara ve çocuklara yönelik ulaşılabilir mali desteği ideal düzeye (yoksulluk sınırının çok ötesine) çıkarılmasını güvence altına almalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Ücretli ve ücretsiz işlerle ilgili sorumluluklar kadın ve erkek arasında eşit bir şekilde dağıtılmalıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Ev işlerinin önemi ve iktisadi üretimde rolü esaslı bir şekilde yeniden gözden geçirilmelidir<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn54\">[54]</a>.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın cinsiyete göre mal varlığının dengesiz dağılımı, kadınların yoksulluğu ve servetini arttırması meselelerine bakışını aşağıdaki altı ayrı başlıkta irdelemeye çalışacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-1. İslam’ın Kadının Mülkiyet Hakkı İle İlgili Genel Görüşü</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İlk başlık, İslam’ın kadınların mülkiyet hakkına yönelik genel bakışı ile ilgilidir. İslam dini birçok ayet ve rivayette kadınların mülkiyet hakkından açıkça söz etmiş ve bu hakkın çiğnenmesi konusunda uyarıda bulunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bundan yaklaşık 1400 yıl önce Kur’ân-ı Kerim o çağlarda bilinen birçok hukukî düzene karşı çıkarak, kadınların tam mülkiyet hakkını tanımış ve şöyle buyurmuştur:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Erkeklere kazandıklarından bir pay vardır ve kadınlara da kazandıklarından bir pay vardır.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn55\">[55]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim ayrıca mehiri de kadının kişisel mülkü ilan etti ve kocanın bunu kullanmasını eşinin rızasına bağladı,<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn56\">[56]</a>&nbsp;üstelik kadınlardan mehirlerini geri almayı ahit bozma ve açık günah niteledi.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn57\">[57]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kur’ân-ı Kerim’in bu alanda seçkin bakışı, İslam’ı eleştiren bazı feministleri bile takdire zorlamıştır; ama buna karşın bu zümre İslam fıkhı ve şeriatini suçlamaya çalışmış ve kadınları para ve iş piyasasında eşit fırsatlardan ve eğitimden mahrum bıraktığını ileri sürerek, servet elde etme bağlamında cinsiyet eşitsizliğinin sorumlusu göstermeye çalışmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn58\">[58]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu iddiayı, yani İslam’ın bu tür bir cinsiyet eşitsizliğini yaratma veya pekiştirmede rolü olup olmadığını üçüncü başlıkta ele alacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-2. Kadınlar ve Miras Hakkı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>a – Kadının mirastan payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dininde eşler, çocuklar, kız ve erkek kardeşler kapsamında erkeklerin miras payının kadınlara göre iki kat belirlenmiş olması, İslam fıkhının elzemlerinden sayılır ve bu konuda hiçbir fakih, ister Şiî ister Sünni, buna karşı çıkmamış ve hatta karşı çıkmayı aklından bile geçirmemiştir, çünkü bu hüküm, Kur’ân-ı Kerim’de açıkça beyan edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu hükme delalet eden Kur’ân-ı Kerim’in bazı ayetleri şöyledir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- “Allah, evlatlarınız hakkında size şöyle tavsiye eder: Erkeğe iki kadının payı verilir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn59\">[59]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- “Hanımlarınızın çocuğu yoksa, yaptıkları vasiyetten ve borçtan sonra, bıraktıklarının yarısı sizindir; eğer çocukları varsa, dörtte biri sizindir. Sizin de çocuğunuz yoksa, yaptığınız vasiyetten ve borçtan sonra, bıraktığınızın dörtte biri onlarındır.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn60\">[60]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- “De ki: Allah kelale hakkında şöyle fetva veriyor: Eğer bir erkek ölür de çocuğu olmaz ve yalnız bir kız kardeşi olursa, geriye bıraktığı malın yarısı onundur. Ölen kız kardeş olur ve çocuğu da olmazsa, erkek kardeş ondan miras alır. Eğer (ölüden miras alacak) kız kardeşler iki kişi olurlarsa, bıraktığı malın üçte ikisi onlarındır. Eğer (miras alacak kardeşler) birkaç tane kız ve erkek kardeş olurlarsa, o zaman erkekler kadınların iki payını alırlar...”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn61\">[61]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Miras konusunda cinsiyet ayrımının göze çarpmadığı durum sadece babalar ve annelerle ilgili durumdur: Eğer ölen kimsenin çocuğu varsa, babasına ve annesine, eşit olarak mirastan altıda biri verilir ve eğer ölen kimsenin çocuğu yoksa bu durumda annesine mirastan düşen pay üçte bir kadardır. Ancak eğer ölen kimsenin erkek kardeşleri varsa, bu durumda annenin mirastan payı yine altıda bir kadardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ölen kimsenin çocuğu olmadığı durumlarda, babası için belli bir pay belirlenmemiştir ve diğer mirasçıların payı belirlendikten sonra geriye ne kalırsa, ona aittir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn62\">[62]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla genel bir bakışta, erkeklerin ve kadınların ölen kimseden geriye kalan mirastan takribî payı sırasıyla üçte iki ve üçte bir kadardır; bu da bir nevi kadınlara karşı cinsiyet ayrımcılığı telakki edilebilir. Ancak bu hukukî farklılık, üçüncü başlıkta değineceğimiz özel sosyal ve ailevi temellere dayanır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>b– Eşin kocasının gayri menkulu ve arsalarından miras payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şiî fakihlerin arasında hâkim olan meşhur görüş, kadının ölen kocasından geriye kalan arsalardan pay hakkı olmaması ve kocasının diğer malları üzerinde hak sahibi olmasıdır [20]. Bu meseleyi tartışma konusu hâline getiren önemli özelliği, hükmün sosyal açıdan izah edilebilmesidir. Zira bu hükmü izah etmek üzere bazı rivayetlerde yer alan hikmetler, cinsiyet ayrımını bir dereceye kadar izah etmesine karşın, kadının ölen kocasından geriye kalan arsalardan neden tam olarak mahrum kaldığını izah edemiyor. Örneğin rivayetlerde şu hikmete işaret ediliyor: Eğer kadın arsadan miras payı alırsa, gelecekte başka biri ile evlenebilir. Bu durumda yeni kocası ve çocuklarının da miras kalan arsadan kadına düşen paya oranla şer’i ve örfî hak sahibi olma tehlikesi ortaya çıkar ve bu durum onlarla kadının eski kocasının mirasçıları arasında arsanın nasıl yönetileceği bağlamında sürtüşmeye sebebiyet verebilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn63\">[63]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Açıktır ki bu tür sürtüşmeleri önlemenin tek yolu, kadını arsa mirasından tam olarak mahrum bırakmak değildir; nitekim kadına düşen payın bedelini ödemek de bu amacı temin edebilir. Dolayısıyla meşhur görüşe göre kaçınılmaz olarak kadının arsa mirasından mahrumiyetini taabbudî bir hüküm olarak (ayrıntıları hakkında bilgi sahibi olmaksızın bilinçli teslimiyet ve itaat) kabul etmemiz gerekir; yani bu hükmün akla dayalı delili bizler için açık değildir, hükmün ardında bir veya birkaç maslahat yer aldığı kesindir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu de belirtmek gerekir: Meşhur görüşe göre, nikâh sırasında şart belirleme yöntemi ile kocanın vefatı durumunda kadının kocasının arsalarından yararlanma hakkını temin etmek mümkündür. Örneğin, nikâh şartlarında eşi için vasiyet etme şartı yer alabilir. Böylece kadının ölen kocasının arsalarından miras payı sorunu kısmen de olsa bertaraf edilmiş olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>c– Kadın ve erkek için veraset tekeli</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“a” şıkkında belirtildiği üzere kocanın eşinden kalan mirastan payı ikide bir veya dörtte bir ve kadının kocasından kalan mirastan payı dörtte bir veya sekizde bir kadardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fıkıh tartışmalarında gündeme gelen meselelerden biri, kadın veya erkeğin vefat etmesi ve eşinden başka varisi olmadığı durumlarda, miras payının dışında kalan kısmın kime ait olduğu tartışmasıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şiî fakihler kadın vefat ettiği takdirde mirasın tümünün kocasına verilmesi gerektiği konusunda hemfikirdir ve bu hükmün delili de, Ehlibeyt İmamlarından (a.s) nakledilen birkaç muteber rivayettir ki hepsi aynı hükmü, hiçbir çelişki arz etmeksizin beyan etmiştir. Örneğin Ebu Basir rivayetinde şöyle okumaktayız:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Muhammed Bâkır’dan (a.s) bu dünyadan ayrılan ve kocasından başka mirasçısı olmayan kadının hükmünü sordum. O hazret şöyle buyurdu: “Eğer başka varisi yoksa, mirasın tümü kocasına aittir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn64\">[64]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ama kocanın vefatı varsayımında birkaç rivayet, kadına ancak kendisine düşen payın (dörtte bir) verildiğini ve mirasın geriye kalan kısmının imama ait olduğu beyan edilmiştir. Eğer bu rivayetler verilecek fetvanın temelini oluşturacak olursa, kadın ve erkek arasında yeni bir hukukî ayrım durumu ile karşı karşıyayız demektir. Ama bu meselede söz konusu olan daha farklı içerikli bir rivayeti göz önünde bulundurduğumuzda, belki de başka bir sonuç elde edilebilir ki bu durumun detayı 21. ekte beyan edilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Böylece bu tartışmada da İslam açısından kaçınılmaz bir cinsiyet ayrımı ispat olmuyor ve kayda değer tek farklılığın, kadın ve erkeğin miras payı oranı tartışmasında anlattığımız farklılık olduğu anlaşılıyor ki tartışmamızın devamında bunun sosyal izahı da açıklanacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-3. Dinî Öğretilerin Kadın ve Erkeğin Mali Eşitsizliği Üzerindeki Etkisi</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da kadınlara annelik ve eşlik görevini öncelikli sayan ve birçok durumda erkeğin mirastan payını kadının iki misli şeklinde belirleyen miras kanunu gibi bazı mali yasalara göre belirlenen cinsiyete dayalı ideal iş paylaşımına bakıldığında, İslam’ı eleştirenlerin bu semavî dinin mal varlığı ve servet alanında cinsiyete dayalı eşitsizliğe zemin hazırladığı değerlendirmeleri pek de uzak bir beklenti sayılmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu meselenin açıklığa kavuşturulduğu takdirde doğru bir tutum sergileme konusunda çok etkili olabilecek yönlerinden biri, İslam’da sözü edilen iş paylaşımı ve mali yasaların bu dinin değersel nizamının genel yapısı ile bağlantısıdır. Eğer kadın ve erkeğin mal varlığı ve servete ulaşmakta eşitsizlik meselesini kapitalist toplumların, yani değersel nizamlarında servet biriktirme gibi bireyselci değerlere ve kişisel çıkarların azami düzeye ulaştırılmasına vurgu yapan toplumların kültürel yapısında değerlendirecek olursak, o zaman belki de kadınların adalet ve eşitlik talep etmelerini haklı bir durum şeklinde değerlendirebiliriz. Zira bir yandan bu değerler kadınların düşünce ve ruhuna derinlemesine nüfuz etmiş ve öbür yandan erkeklerin artan servetine ve kendilerinin nisbî mahrumiyetine şahit olmuş, üstelik bu eşitsizlik durumu için hiçbir haklı ve ikna edici gerekçe de bulamamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakat acaba İslam’ın değersel nizamını varsaydığımız takdirde de aynı sonuca ulaşır mıyız? Gerçek şu ki, İslam’ın para ve servete bakışının, sermaye çevrelerinin bu konuya bakışı ile köklü farklılıkları söz konusudur ve İslam’ın kendine özgü bakışından hareketle, sözü edilen algılama sorgulanabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’da servetin öz itibarı ile hiçbir değeri yoktur ve sadece iki durumda ikinci dereceden değer kazanır: Dünyevî yaşamın gerçek gereksinimlerini karşılama yolunda kullanıldığı ve uhrevî amaçlara ulaşmak için hayırsever işler yolunda harcandığı durumlarda...</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İşte bu yüzden dinin yazılı öğretilerinde ve yine Hz. Peygamber (s.a.a) ve Ehlibeyt İmamlarının (a.s) hayat tarzlarında ve uygulamalarında, mal edinme yolunda çaba harcamaya yönelik herhangi bir muhalefet söz konusu olmadığı gibi, mal ve servetin doğru biçimde kullanılması için -ister eş ve çocuklara infak, zekât, humus, hac ve cihat gibi malî vecibeler, ister sadaka, hayrat ve vakfetme gibi müstehap ameller kalıbında olsun- birçok yol da gösterilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam dini bu yolları teşvik etmek veya elzem haline getirmek ve altın ve gümüşü<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn65\">[65]</a>&nbsp;biriktirmeyi tenkit etmek sureti ile pratikte insanların elinde büyük servetlerin birikme zeminini yok etmeye çalışmıştır. İmam Rıza’dan (a.s) nakledilen bir rivayette şöyle okumaktayız:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Servet, beş özellik olmaksızın birikmez: Aşırı cimrilik, uzun vadeli arzular, galip gelen hırs, akranlarla ilişkiyi kesmek ve dünyayı ahirete tercih etmek.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn66\">[66]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna göre ve bundan önce gündeme gelen algılamanın aksine şu iddiayı gündeme getirebiliriz: İslam kadınlar için annelik ve eşlik görevini tercih etmek ve bazı mali yasalarına dayanmak sureti ile erkeklere kadınlara nazaran gerçek anlamda daha fazla servet biriktirme imkânı sağlamış, ama ahirete dönük yaklaşımından hareketle de, başta erkekler olmak üzere mal ve servetin nasıl harcanacağına yönelik birçok yol belirlemiş ve insanları mallarını bu yollarda harcamaya yönlendirmiş, üstelik birçok mali görevi de erkeklerin sorumluluğuna vermiş ve kadınları bu sorumluluklardan muaf tutmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bazı İslamî rivayetlerde kadın ve erkeğin mirastan aldıkları payın farklılığına açıklık getirilirken, İslam’ın mehir, nafaka ve akranların kasıtlı olmayan adam öldürme durumlarında diyet ödeme gibi mali görevleri erkeğin sorumluluğuna verdiği ve cihadın da erkeklere özgü bir görev olduğu, oysa kadınları bu tür görev ve yükümlülüklerden muaf tuttuğu beyan edilir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn67\">[67]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu doğrultuda merhum Allame Tabatabaî, İslam’da kadın ve erkeğin miras hakkı ile ilgili bir analiz sunmuştur. Buna göre mirasın üçte biri kadınlara ve üçte ikisi erkeklere verilse de; gerçekte kadınlar kendilerine verilen üçte birlik miras payının yanı sıra, geriye kalan üçte ikilik miras payında da mülkiyet ve kullanma açısından erkeklere ortaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn68\">[68]</a>&nbsp;Bu yüzden İslam’ın değersel ve hukukî nizamı uygulandığı takdirde mal ve servet üzerinde mülkiyet alanında cinsiyete dayalı eşitsizlik diye bir sorun ciddi bir şekilde söz konusu olamaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öte yandan bazıları, İslam’ın bakışını bu kez değersel açıdan ve kadınların hayır işlerine katılma zeminini daha az oluşturduğu gerekçesi ile eleştirebilirler. Ancak bu eleştiriyi reddetmek için kadın ve erkeğin manevi değerlerde eşitliğini açıkça vurgulayan birçok ayet ve rivayete istinat etmek mümkündür. Buna göre haklar alanında cinsiyet ayrımına dayalı görevlerin fazilet kazanma açısından erkekler için imtiyazla sonuçlandığı yerlerde, İslam dini eşitliği temin etmek maksadıyla söz konusu imtiyazı, kadınlar için belirlediği manevi bir mükâfatla telafi etmiştir.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn69\">[69]</a>&nbsp;Dolayısıyla meselenin ilk yönünü şöyle özetleyebiliriz: İslam’ın değersel nizamı asla mal ve servet mülkiyeti alanında cinsiyet eşitsizliğinin artması için uygun bir zemin oluşturmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak değersel nizamla ilgili tartışma bir yana, meselenin gafil olunmaması gereken bir başka yönü şudur: İslam fıkhının kadınları eğitim ve para kazanmak için eşit fırsattan mahrum bıraktığına dair ileri sürülen suçlama pek de savunulur gibi görünmüyor. Zira kadınların çalışması yolundaki engelleri tartıştığımız bölümde anlatılanlara göre, fıkhî açıdan kadınların mal ve servet edinme yolunda hiçbir kısıtlama yoktur ve tarihî süreçte bazı engeller ortaya çıkmışsa, bunları daha çok kültürel etkenlerle ilgili olarak algılamalı ve İslam fıkhını suçlamamalıyız.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn70\">[70]</a>Dolayısıyla eğer kadınların çalışma, yatırım vb. çerçevelerinde iktisadi faaliyetlerine ve sonuçta servetlerinin artması için uygun şartlar oluşturulursa, İslam fıkhı bu duruma karşı çıkmayacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-4. Kadının Aile Gelirinden Payı</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü başlık, kadınların evde yaptığı ücretsiz işlerin kocalarının mal varlığında belirleyici rol ifa ettiği ve bu yüzden kadının, kocasının mal varlığında yönelik eşit hakka salip olması gerektiği iddiasını irdelemekle ilgilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu konuda da görünen o ki, kadınların ev işlerinin kocalarının geliri üzerindeki etkisi inkâr edilemez. Ama bu tesirin derecesini belirlemek için hiçbir genel kriter de yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çeşitli aileler, ev işlerine değer biçme üzerinde açık tesiri olan gelişmiş ev eşyalarından yararlanma açısından aynı seviyede yer almaz. Üstelik bu süreçte ailenin çocuk sahibi olup olmadığı, varsa çocukların sayısı ve yine varsa evdeki yaşlıların ve hastaların bakımı gibi faktörler de etkilidir. Öte yandan ailelerde iş paylaşımı modellerinin farklı olması da bu muğlaklığı arttırır. Bir başka ifade ile, kentlerde yaşayan birçok kadın için ev işleri, evde verilen hizmetlerle sınırlı olduğu halde, kırsal bölgelerde yaşayan köylü kadınların ev işleri tarım, bağcılık, el sanatları ve süt ürünlerini üretmek gibi birçok üretken işleri de kapsamı içine alır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu anlatılanlardan hareketle karı kocanın ailenin gelirlerinde eşit hakka sahip olma talebini, özellikle çiftlerin her birinin elde edilen mal varlığı üzerindeki etki derecesinin açıkça ortada olduğu durumlarda, gerçekçi niteleyemeyiz. Örneğin, birçok durumda kadının ev işleri nicelik bakımından eşinin ücret karşılığı yaptığı işlere eşit değildir ve bu yüzden kadınlar evin dışındaki faaliyetlerle uğraşma fırsatı kazanır, bazen bu durumun tam tersi de söz konusu olabilir ve kadının ailenin mal varlığındaki payı daha fazla olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her hâlükârda bu talebin temeli, yani bu tür eğilimlerle aile düzeyinde cinsiyete dayalı adaleti gerçekleştirebileceğimizi düşünmek, esas itibarı ile saflık gibi görünüyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İslam’ın bu meseleye yönelik eğilimi diğer konularda olduğu gibi hukukî-ahlakî bir eğilimdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hukukî açıdan İslam kadının nafakasını, yani geçimi için gerekli olan gereksinimleri karşılamayı koca için farz kılmış ve bunun dışında birçok mali meselenin bedelinden erkekleri sorumlu tutmuş ve kadınları tüm bunlardan muaf saymıştır. Kuşkusuz erkek için özel mali ve iktisadi bir mevki göz önünde bulundurulan görev ve sorumlulukların ayrımına yönelik dinî model, kesinlikle eşlerin aile gelirlerine eşit düzeyde ortak olmaları ile bağdaşmaz ve kaçınılmaz olarak ailenin mali işlerinde erkeği eksen olarak benimsemek zorundadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak ahlakî açıdan İslam dininde, karı kocanın mali ilişkilerini hukukun değişmez ve esnek olmayan çerçevelerinden kurtarmanın yanı sıra pratikte kadını erkeğin gelirlerine ortak eden bazı tedbirler de düşünülmüştür. Örneğin birçok hadiste kocaların varlıklı günlerinde ailesine daha fazla infakta bulunmasına vurgu yapıldığını görmekteyiz.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn71\">[71]</a>&nbsp;Benzer bir tavsiye, iddet dönemini tamamlamak üzere kocasının evinde ikamet etmek zorunda kalan boşanmış kadınlar konusunda yapılmıştır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn72\">[72]</a>&nbsp;Yine kocaların boşanmanın mut’asını ödeme konusunda teşvik edilmesi ve bazı durumlarda elzem haline getirilmesi de bir başka önemli tedbirdir. Mut’a, geçici kazanç demektir ve boşanma mut’asından maksat, kocanın mali gücüne göre boşandığı eşine verebileceği bir miktar para veya paraya benzer nakittir. Kur’ân-ı Kerim’in mut’ayı kadının kocasına yönelik hakkı olarak saydığı<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn73\">[73]</a>&nbsp;ve bu konunun birçok rivayette de vurgulandığı belirtilmelidir. Örneğin bir rivayete göre, İmam Hasan (a.s) eşlerinden birini boşandığı sırada yirmi bin dirhem veya yirmi bin dinar (ki o dönemde büyük paraydı) boşanma mut’ası olarak boşandığı eşine verdi. Kadın şaşkınlık içinde İmam’a (a.s) ve paraya bakınca hazret ise şöyle buyurdu: Bu, ayrılmak üzere olduğun bir dosttan naçizane bir metadır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn74\">[74]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O zaman şunu söyleyebiliriz: İslam, evlilik yaşamında resmi ortaklık modelini benimsememekle birlikte, karı koca arasında bir nevi gerçekçi ve dostane ortaklık zeminini hazırlamış ve böylece eşitlikçi modele nazaran daha sakin, gerilimden uzak, samimi ve mutlu edici bir aile ortamı yaratabilecek bir model sunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehit Üstad Murtaza Mutahharî, ailevi yaşamın mahiyeti ile ilgili bir yorumunda şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Avrupalılara göre ailevi yaşamın mahiyeti, her iki cinsin birbirine ait olacak şekilde insanî sermayelerin bir araya geldiği bir şirket gibidir; yani iki yönlü bir mülkiyettir: Kadın erkeğe aittir ve erkek de kadına; sermayenin şekli dışında başka şirketlerden farkı yoktur ve bu şirket diğer her şirket gibi adalete dayalı olmalıdır. Ama bize göre ailevi yaşamın temeli ve mahiyeti şirket kurmak veya mülkiyet değil, vahdettir. İşte yaratılış kanununun kadın ve erkeğin doğasına yerleştirdiği doğal yaşam planı budur, iki kişinin birbirine benzeyen sermayelerini ortaya koyup ortak olmaları değil... Yaratılış bu meseleyi şöyle tasarlamıştır ki, iki farklı şekilde ve biçimde iki mahlûk, müspet ve menfi kutuplar olarak birbirini cezbedebilmekte ve bir şirket değil; vahdet oluşturmaktadır. Bunun temelini adaletin ötesinde bir şey oluşturur ki o da, duygusal vahdet ve birbirine karşı fedakârlıktır... Nitekim ebeveynlerin ve çocukların yaşamının temeli de mülkiyet ve sahip olma değil, vahdet, kaderlerin birleşmesi, mutluluk ve saadettir.”<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn75\">[75]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşın bazı ahlakî faziletlerden yoksun erkekler eşlerinin fedakârlıklarını kötüye kullanarak onları gerçekten sömürmekte, hatta bazen kadın kocasına ve çocuklarına yıllarca minnetsiz hizmet ettiği halde hiçbir mali destek vermeksizin onları boşamaktadırlar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu tür muhtemel sorunları çözümlemek için en uygun dinî yöntem, bundan önce özellikle üçüncü başlıkta anlattığımız nikâh sırasında şart koşma yöntemidir. Şimdiki tartışmamızda da kadın için nikâh sırasında, gelecekte evlilikte uyumsuzluk ve boşanma durumu ile karşılaştığı vakit, evdeki hizmetlerine karşılık ücret talep etme hakkı şartı koşulabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-5. Kadınların Yoksulluğu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu başlığın altında İslam dini açısından kadınların yoksulluk meselesini irdelemeye çalışacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu bölümün başında da belirtildiği üzere, ailelerin artan dağılma süreci, çağımızda kadınların arasında yoksulluğun yaygınlaşmasında en önemli etkendir. Feministler bu süreci kaçınılmaz bir gerçek varsayıyor ve dolayısıyla kadınların yoksulluk sorununu çözmek üzere sundukları önerilerde, ailenin temellerinin pekiştirilmesinden söz etmiyor; sadece hükümetin desteği, kadınlar için uygun iş fırsatları ve ev işlerinin bedelinin hesaplanması vb. gibi yöntemlere vurgu yapıyor. Oysa bu yöntemler ailelerin dağılma sürecine hizmet etmekten başka bir işe yaramıyor.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu eğilimin aksine İslam dini aile eksenli bir eğilim sergiliyor ki bu da; kendine özgü bileşenleri ile aile temelinin güçlendirilmesi ile sonuçlanıyor. Bu bileşenlerin en önemlileri ise şöyle:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Evliliğe ve aile kurmaya teşvik, boşanmanın tenkit edilmesi ve evlilik sürecindeki anlaşmazlıkların barışçıl bir şekilde bertaraf edilmesi, yeniden evliliğin teşvik edilmesi ve bekâr yaşamanın tenkit edilmesi, evlilik dışı cinsel ilişkilerin yasaklanması ve bu yoldan gayri meşru çocukların doğmasının engellenmesi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öte yandan, aile kurumu gereken istikrara sahip olduğu durumlarda, nafakanın bedeli veya erkeğin, eşinin mali giderlerini karşılama sorumluluğu noktasından hareketle kadın şu iki durumdan biri ile karşı karşıyadır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Koca; mali durumu uygun olduğu takdirde, eşinin nafakasını örfe uygun olarak ödemelidir. Bu görevin önemi o kadar fazladır ki, koca yerine getirmekten kaçındığı takdirde, İslam dini yargı müdahalesini ve kocayı nafakayı ödemeye veya eşini boşamaya zorlamayı emretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muteber rivayetlere göre, eğer koca eşinin beslenme ve giyim ihtiyacını karşılamazsa, imamın görevi bu karı kocayı birbirinden boşamaktır.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn76\">[76]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dolayısıyla eğer kocanın mali durumu uygun ise ve eşinin nafakasını karşılama görevini yerine getiriyorsa, kadın için yoksulluk sorunu ortaya çıkmaz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Eğer kocanın mali durumu uygun değilse ve eşinin mali ihtiyaçlarını karşılayacak başka kaynak da yoksa doğal olarak bu yoksulluk kadını da etkileyecektir. Zira sözü edilen rivayetin bu varsayımı da kapsadığını belirten ve bu yüzden bu varsayımda da kadın için evlilik anlaşmasını feshetme veya yargıdan boşanma talebinde bulunma hakkı tanıyan birçok fakihin aksine<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn77\">[77]</a>&nbsp;diğer bazı delillere<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn78\">[78]</a>&nbsp;ve birçok fakihin fetvasına göre<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn79\">[79]</a>&nbsp;kadın böyle bir hakka sahip değildir. Nafaka hakkı kocasının yoksulluğu ile yok olmaz ve koca mali durumu iyileşince nafakayı ödemesi gerekir. Bu durumda da yoksulluk doğrudan kocayı etkiler ve kadının yoksulluğu buna tâbidir. Yani gerçekte yoksul bir kadınla değil, yoksul bir aile durumu ile karşı karşıyayız demektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Demek ki bu dinî modelin uygulanması, boşanmış veya ailesine bakmak zorunda kalan kadınların sayısının azalması ile sonuçlanır ve böylece yoksulluğun cinsiyete tabi olması veya kadınlara özgü olması durumu da ortadan kalkmış olur, ama yoksulluk sorunu cinsiyetten bağımsız olarak genel bir sorun şeklinde ortada kalır. İslam dini bu sorunu çözmek için servetin zekât, humus, sadaka, vakfetme... yolu ile dağıtılması gibi kendine özgü çözüm yolları sunmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şunu da hatırlatmakta yarar var: İslam dininin boşanma durumlarında bazı farz veya müstehap tedbir ve tavsiyeleri de kadınların yoksullaşmasını önleme bağlamında etkilidir ki bu tedbir ve tavsiyelere mehirin ödenmesinin farz olması, nikâh sırasında koşulan şartlara göre kadına bazı malların tahsis edilmesi ve boşanma mut’asının müstehap sayılması gibi durumları örnek verebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu başlıkta ayrıca çocukların nafakası meselesine de değinmek gerekir. Bu konuda esas itibarı ile kadın; çocukların sorumluluğunu üstlendiği durumlarda bile onların nafakasından sorumlu değildir ve çocukların nafakası en başta kendi mallarından ödenir ve malın yokluğunda çocukların nafakası baba veya dedelerinin boynunadır ve bu iki durumdan hiçbiri mümkün olmadığı durumlarda, anne çocukların nafakasından sorumludur.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn80\">[80]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz bu durumun, ailelerine bakmakla yükümlü olan kadınların yoksulluk sorununun azalmasında büyük tesiri vardır. Oysa kadının çocuklarının sorumluluğunu üstlendiği Batılı modellerde boşanmış kadınlara daha fazla hak tanınmasına karşın, birçok sorunla karşı karşıya oldukları bilinmektedir; zira en iyi şartlarda, yani eski kocanın çocuklarına yönelik mali yükümlülüklerine bağlı olduğu durumlarda, anne, çocukların mali giderlerinin büyük bir bölümünü bizzat karşılamak zorundadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Araştırmalar, Amerika’da boşanmış kadınlar ve çocuklarının yaşam standartlarının %73 gerilemesinden acı çektiğini, oysa eski kocalarının boşanmadan sonraki birinci yılda yaşam standartlarında %42 yükselme ile karşılaştıklarını gösteriyor. Ayrıca yapılan tahminlere göre boşanmış kadınların %25 kadarı boşanmayı takip eden ilk beş yılda, bir süreliğine de olsa yoksulluk içinde yaşamak zorunda kalıyor.<a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftn81\">[81]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>5-6. Kadınlar ve Servet Artışı Durumu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makaleyi şunu hatırlatarak noktalamak istiyoruz: İslam dini kadınların yoksulluğunu azaltma doğrultusunda aldığı tedbirlerin yanında, servetlerini arttırma zeminini de oluşturmuştur. Zira kadınlar çalışarak gelir elde edebilme durumu dışında mehir, miras, hediyeler vs. yollardan mal edinebilir ve birçok durumda dinî ve yasal açıdan kocasına, çocuklarına ve yakınlarına yönelik mali yükümlülükten muaf olduklarından, elde ettikleri malı iktisadi faaliyetlerde kâr getirecek şekilde kullanabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kuşkusuz doğru bir planlama yapıldığı takdirde, kadınların sermayelerinden ülkelerin önemli bir servet kaynağı olarak ve ekonomik gelişme ve kalkınma yolunda yararlanılabilir. Sade bir hesaplama ile İran gibi bir ülkede kadınların çok azmış gibi gözüken mal varlıkları bir arada düşünüldüğünde, binlerce milyarlık servetler ortaya çıkar ki zaten bu servetin büyük bir bölümü hali hazırda da bankacılık sisteminde ve borsalarda çalışmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşı, erkekler mal varlıklarının büyük bir bölümünü eş ve çocuklarının nafakası ve üstlendikleri diğer mali yükümlülükler yolunda harcamak zorundadır ve bu durum, erkeklerin mali sermayesini büyük ölçüde azaltır. Böylece Müslüman kadın, ailenin nafakasından sorumlu olarak kocasını benimsemenin yanında kendi mali sermayesini akılcı bir şekilde değerlendirerek bağımsızlık gibi olumlu bir duyguya da kavuşabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buna karşın bundan önce beyan edilen İslam’ın mal ve servete yönelik değerlere dayalı yaklaşımı, erkekler gibi kadınlar için de geçerlidir. Bu yüzden zengin Müslüman kadın modeli olan, yani tüm servetini İslam’ın korunması ve güçlenmesi yolunda sarf eden Hz. Peygamber’in (s.a.a) muhterem eşi Hz. Hatice (a.s), İslam kültüründe seçkin bir konuma sahiptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meclisî, Biharu’l-Envar, c.16, s.9 ve Taberanî, Mu’cemu’l-Kebir, c.25, s.13.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.24, s.264.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.12, “Mâ Yuktesebu Bih” babları, 64. bab, s.174.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. “Mâ Yuktesebu Bih” babları, 19. bab, s.93-95.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.15, “İded” babları, 34. bab, s.461.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.13, “İcare” kitabı, 31. bab, s.280.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleynî, el-Kâfî, c.5, s.496.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.12, “Mâ Yuktesebu Bih” babları, 5 ve 15.bablar, s.62-65 ve 84-85.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.14, “Mukaddimatu’n-Nikâh” babları, 6 ve 9. bablar, s.14 ve 24.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Sefirî, Camia Şinasi-i İştiğal-i Zenan, s.45 ve yine bk. Lott, Women’s Lives, P.242.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Nurî, Müstedreku’l-Vesail, c.12, s.327.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Oakley, Woman’s Work: The Housewife, Past and Present, P.200-215.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; İbid, P.157-158.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; İbid. P.222.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thoughet, P.26.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; Burr, Gender and Social Psychology, P.82.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Harvey and MacDonald, Doing Socialogy, P.197.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Bilton, et al., Introductory Sociology, P.307.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref20\"><sup>[20]</sup></a>&nbsp;&nbsp;&nbsp; Wilkie, “Marriage, Family Life and Women’s Employment”, Marriage and Family in Transition, P.156.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref21\"><sup>[21]</sup></a>&nbsp;&nbsp;&nbsp; Berk, Child Development, P.585.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref22\"><sup>[22]</sup></a>&nbsp;&nbsp;&nbsp; Wilkie, Ibid, P.150.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref23\"><sup>[23]</sup></a>&nbsp;&nbsp;&nbsp; bk. Dördüncü bölüm, Manevî Süluk - Salih Amel konusu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref24\"><sup>[24]</sup></a>&nbsp;&nbsp;&nbsp; Nisa, 34 ve Talak 6 ve 7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref25\"><sup>[25]</sup></a>&nbsp;&nbsp;&nbsp; Kar, Zenan Der Bazar-i Kar-i İran, s.163.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref26\"><sup>[26]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.17, İhyau’l-Emvat babları, 12. bab, s.340-342.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref27\"><sup>[27]</sup></a>&nbsp;&nbsp;&nbsp; “Akit Zımnında Şart Koşma” kuralı hakkında bk. Üçüncü bölümün sonucu ve “Nef-i Zırar = Zarar vermeme” kuralı hakkında bk. Üçüncü ek.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref28\"><sup>[28]</sup></a>&nbsp;&nbsp;&nbsp; Giddens, Camia Şinasi, s.202.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref29\"><sup>[29]</sup></a>&nbsp;&nbsp;&nbsp; Rüstemî, Cinsiyet, İştiğal ve İslamgeraî, s.95-96.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref30\"><sup>[30]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Teminist Thought, P.208.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref31\"><sup>[31]</sup></a>&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref32\"><sup>[32]</sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinasî, s.190-191.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref33\"><sup>[33]</sup></a>&nbsp;&nbsp;&nbsp; Abbott ve Wallace, Camia Şinasi-i Zenan, s.106 ve 190-192.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref34\"><sup>[34]</sup></a>&nbsp;&nbsp;&nbsp; age. s.106-107.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref35\"><sup>[35]</sup></a>&nbsp;&nbsp;&nbsp; age. s.202-205.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref36\"><sup>[36]</sup></a>&nbsp;&nbsp;&nbsp; Nafakanın felsefesi ve onunla ilgili eleştirilerin reddi hakkında bk. Mutahharî, Nizam-i Hukuk-i Zen Der İslam, s.258-274.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref37\"><sup>[37]</sup></a>&nbsp;&nbsp;&nbsp; Bu konularla hakkında bk. İkinci bölüm, “Aileyi Destekleme ve Gözetleme Fonksiyonları” ve “İslam ve Fenimizm açısından Aile Fonksiyonları”, Hava ve Üniversite, sayı:35, s.18-25.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref38\"><sup>[38]</sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinasî, s.195.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref39\"><sup>[39]</sup></a>&nbsp;&nbsp;&nbsp; Nicholson, “Feminism and Marx” The Second Wave, P.142.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref40\"><sup>[40]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P.55.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref41\"><sup>[41]</sup></a>&nbsp;&nbsp;&nbsp; İbid, P.53.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref42\"><sup>[42]</sup></a>&nbsp;&nbsp;&nbsp; Bu konuda, İslam’ın -ister kadınlar hakkında ve ister erkekler hakkında- uhrevî mükâfatları hatırlatarak vurguladığı ev işinin manevi değerini sunduk. Örneğin, bk. Vesailu’ş-Şia, c.14, Mukaddimatu’n-Nikâh bablarından 9 ve 89. bab, s.21, 24, 123; Biharu’l-Envar, c.104, s.132.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref43\"><sup>[43]</sup></a>&nbsp;&nbsp;&nbsp; Benî Haşimî Humeynî, Tevzihu’l-Mesail-i Meracî, c.2, s.407.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref44\"><sup>[44]</sup></a>&nbsp;&nbsp;&nbsp; age. s.422; el-Hekim, Minhacu’s-Salihin, c.2, s.303 ve Tabatabaî, el-Mizan, c.2, s.240-241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref45\"><sup>[45]</sup></a>&nbsp;&nbsp;&nbsp; Kültürel bir çalışmayla, erkeklerin eşlerine mali ödemeleri hediye gibi diğer adlar altında ödenmesi için zemin hazırlanması İslamî öğretiler ve ideal yaşam gereçleriyle daya uyumludur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref46\"><sup>[46]</sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P:61-2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref47\"><sup>[47]</sup></a>&nbsp;&nbsp;&nbsp; Ramazanoğlu, Feminism and the Contradictions of Oppression, P.186-7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref48\"><sup>[48]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae, and Spander, (eds.), Routledge International Encyclopedia of Women, Vol. 3, P.1379.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref49\"><sup>[49]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, P.1380.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref50\"><sup>[50]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 2, P.675.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref51\"><sup>[51]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 4, P.2009.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref52\"><sup>[52]</sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 3, P.1379.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref53\"><sup>[53]</sup></a>&nbsp;&nbsp;&nbsp; Lott, Women’s Lives, P.230.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref54\"><sup>[54]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Vol. 3, P.1657.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref55\"><sup>[55]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 32.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref56\"><sup>[56]</sup></a>&nbsp;&nbsp;&nbsp; “Kadınların mehirlerini gönül hoşluğu ile kendilerine verin. Eğer gönül rızası ile mehirlerinin bir miktarından geçerlerse, onu afiyetle yiyin.” Nisâ, 4.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref57\"><sup>[57]</sup></a>&nbsp;&nbsp;&nbsp; “Eğer bir eşi bırakıp yerine başka bir eş almak isterseniz, (mehir olarak) onlardan birine yüklerle mal vermiş olsanız dahi, ondan bir şey almayın. Yoksa bunu (mehri), iftira ve apaçık günaha başvurarak onlardan almak mı istiyorsunuz?! Nasıl bu mehri alıyorsunuz?! Oysa birbirinizle ilişkide bulunmuşsunuz ve eşleriniz de sizden sağlam bir ahit almışlardır!” Nisâ, 20-21.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref58\"><sup>[58]</sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Ibid, Vol. 3, P.1380.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref59\"><sup>[59]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 11.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref60\"><sup>[60]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 12.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref61\"><sup>[61]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 176.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref62\"><sup>[62]</sup></a>&nbsp;&nbsp;&nbsp; Nisâ, 11.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref63\"><sup>[63]</sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni şöyledir: “Bu hüküm, (kadının gayrimenkulden miras alamaması) nedeni şudur: Çünkü kadın başka bir erkekle evlenebilir ve kocası veya diğer bir kavimden olan kadının çocukları gelip mirasçıların gayrimenkullerine engel olabilirler.” Vesailu’ş-Şia, c.17, Mirasu’l-Ezvac babları, 6. bab, s.518.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref64\"><sup>[64]</sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed Bâkır’a (a.s) bu dünyadan göçen ve ondan başka mirasçısı olmayan kadın hakkında sordum. İmam (a.s) şöyle buyurdu: Ondan başka bir mirasçı yoksa, bu durumda mal onundur.” Vesailu’ş-Şia, c.17, Mirasu’l-Ezvac babları, 3. bab, s.512.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref65\"><sup>[65]</sup></a>&nbsp;&nbsp;&nbsp; “Altın ve gümüşü biriktirip Allah yolunda harcamayanlar var ya, onları acı bir azapla müjdele.” Tevbe, 34.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref66\"><sup>[66]</sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni şöyledir: “Mal ancak şu beş özellikle toplanır: Aşırı cimrilikle, uzun arzularla, büyük hırsla, sıla-i rahimi kesmekle ve dünyayı ahirete tercih etmekle.” Vesailu’ş-Şia, c.15, Nafakat babları, 31. bab, s.265.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref67\"><sup>[67]</sup></a>&nbsp;&nbsp;&nbsp; Bu cümleden muteber bir rivayette şöyle geçmektedir: “Kadın için cihad, nafaka ve akıl sahibi kimsenin kan pahası yoktur. Bunlar erkek içindir. Bu nedenle kadın için bir pay, erkek için ise iki pay kılınmıştır.” Vesailu’ş-Şia, c.17, Mirasu’l-Ebeveyn-i ve’l Evlat bablarından 2. bab, s.436.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref68\"><sup>[68]</sup></a>&nbsp;&nbsp;&nbsp; Tabatabaî, el-Mizan Fi Tefsiri’l-Kur’ân, c.4, s.213.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref69\"><sup>[69]</sup></a>&nbsp;&nbsp;&nbsp; bk. Dördüncü Bölüm, “Salih Amel” konusu.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref70\"><sup>[70]</sup></a>&nbsp;&nbsp;&nbsp; Burada değinilen kültürel etkenler illaki negatif etkenler değillerdir ve İslam’ın Kişisel ve toplumsal çıkarları temin etmek amacıyla kadının ailevi rolleri için öngördüğü değer ve öncelikleri bu kültürel etkenlerin bir bölümü olarak görebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref71\"><sup>[71]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.15, Nafakat bablar, 20. bab, s.248-241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref72\"><sup>[72]</sup></a>&nbsp;&nbsp;&nbsp; Talak, 7.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref73\"><sup>[73]</sup></a>&nbsp;&nbsp;&nbsp; Bakara, 236 ve 241.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref74\"><sup>[74]</sup></a>&nbsp;&nbsp;&nbsp; Vesailu’ş-Şia, c.15, Muhur babları, 49. bab, s.57 (dipnot).</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref75\"><sup>[75]</sup></a>&nbsp;&nbsp;&nbsp; Mutahharî, Yaddaştha-i Şehid Mutahharî, c.5, s.33-34.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref76\"><sup>[76]</sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni şöyledir: “Bir kimse eşinin yiyecek ve giyeceklerini güzel bir şekilde vermezse aralarına yarılık düşer.” Vesailu’ş-Şia, c.15, Nafakat babları, 1. bab, s.223, h.1; aynı şekle 2, 4, 6 ve 12 hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref77\"><sup>[77]</sup></a>&nbsp;&nbsp;&nbsp; el-Amilî, Nihayetu’l-Meram, c.1, s.205; el-Hekim, Minhacu’s-Salihin, c.2, s.305.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref78\"><sup>[78]</sup></a>&nbsp;&nbsp;&nbsp; Bunlardan biri şu ayettir: “Eğer (size borçlu olan şahıs) sıkıntıda ise, genişliğe çıkıncaya kadar beklenmelidir.” Bakara, 280. Ve yine şu hadis: “Ali’den (a.s): Bir kadın nafakasını vermiyor diye kocası aleyhine dava açtı. Kadının kocası fakirdi; bunun üzerine İmam kocasını hapse atmaktan sakınarak şöyle buyurdu: “Her zorluğun yanında bir kolaylık vardır.” Vesailu’ş-Şia, c.13, Hicr Hükümleri, 7. bab, s.148.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref79\"><sup>[79]</sup></a>&nbsp;&nbsp;&nbsp; Bahranî, Hedaiku’n-Nazire, c.24, s.80; Necefî, Cevahiru’l-Kelam, c.30, s.105.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref80\"><sup>[80]</sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tahriru’l-Vesile, c.2, s.322.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/d%C3%BC%C5%9F%C3%BCnce-ve-ara%C5%9Ft%C4%B1rma/1861-islami-a%C3%A7%C4%B1dan-ekonomik-alandaki-cinsiyet-farkl%C4%B1l%C4%B1klar%C4%B1#_ftnref81\"><sup>[81]</sup></a>&nbsp;&nbsp;&nbsp; Ward and Stone, Socialogy fort he 21st Century, P.298.</p>\n<!-- /wp:paragraph -->','İslami Açıdan Ekonomik Alandaki Cinsiyet Farklılıkları','','inherit','closed','closed','','726-revision-v1','','','2020-04-29 13:11:18','2020-04-29 10:11:18','',726,'http://islamex.com/?p=727',0,'revision','',0),(728,1,'2020-04-29 13:37:54','2020-04-29 10:37:54','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156667754{margin-bottom: 10px 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link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram 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items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" 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font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 13:39:16','2020-04-29 10:39:16','',2,'http://islamex.com/?p=729',0,'revision','',0),(730,1,'2020-04-29 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el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 13:41:08','2020-04-29 10:41:08','',2,'http://islamex.com/?p=730',0,'revision','',0),(731,1,'2020-04-29 13:45:52','2020-04-29 10:45:52','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157150799{border-top-width: 3px 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hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 13:45:52','2020-04-29 10:45:52','',2,'http://islamex.com/?p=731',0,'revision','',0),(732,1,'2020-04-29 13:48:46','2020-04-29 10:48:46','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157313039{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"#f0f5f9\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 13:48:46','2020-04-29 10:48:46','',2,'http://islamex.com/?p=732',0,'revision','',0),(733,1,'2020-04-29 13:52:01','2020-04-29 10:52:01','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157520250{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.72)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" 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content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\" layout=\"auto\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row content_placement=\"middle\" wrap_container=\"yes\" css=\".vc_custom_1563935950322{padding-top: 40px !important;padding-bottom: 20px !important;}\" el_class=\"home-features\"][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"FREE SHIPPING &amp; RETURN\" subtitle=\"Free shipping on all orders over $99.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-shipping\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"MONEY BACK GUARANTEE\" subtitle=\"100% money back guarantee\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-money\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"ONLINE SUPPORT 24/7\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-support\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-md-3\"][porto_info_box icon_type=\"porto\" icon_size=\"35\" icon_border_radius=\"0\" title=\"SECURE PAYMENT\" subtitle=\"Lorem ipsum dolor sit amet.\" heading_tag=\"h6\" title_font_style=\"700\" icon_porto=\"porto-icon-secure-payment\" title_font_size=\"14\" title_font_line_height=\"14\" subtitle_font_size=\"13\" subtitle_font_line_height=\"15\"][/porto_info_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" 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el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 13:53:02','2020-04-29 10:53:02','',2,'http://islamex.com/?p=734',0,'revision','',0);
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show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][vc_empty_space height=\"295px\" css=\".vc_custom_1588163588237{border-top-width: 1px !important;border-right-width: 1px !important;border-bottom-width: 1px !important;border-left-width: 1px 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css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" 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hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][vc_empty_space height=\"275px\" css=\".vc_custom_1588163629971{border-top-width: 1px !important;border-right-width: 1px !important;border-bottom-width: 1px !important;border-left-width: 1px !important;border-left-color: #b5b5b5 !important;border-left-style: solid !important;border-right-color: #b5b5b5 !important;border-right-style: solid !important;border-top-color: #b5b5b5 !important;border-top-style: solid !important;border-bottom-color: #b5b5b5 !important;border-bottom-style: solid !important;}\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][porto_content_box][/porto_content_box][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" 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link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" 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offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][porto_content_box][/porto_content_box][/porto_ultimate_content_box][vc_empty_space height=\"255px\" css=\".vc_custom_1588163671390{border-top-width: 1px !important;border-right-width: 1px !important;border-bottom-width: 1px !important;border-left-width: 1px !important;border-left-color: #b5b5b5 !important;border-left-style: solid !important;border-right-color: #b5b5b5 !important;border-right-style: solid !important;border-top-color: #b5b5b5 !important;border-top-style: solid 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mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" 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offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 15:34:32','2020-04-29 12:34:32','',2,'http://islamex.com/?p=737',0,'revision','',0),(738,1,'2020-04-29 15:35:21','2020-04-29 12:35:21','[vc_row equal_height=\"yes\" wrap_container=\"yes\" 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Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px 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orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" 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css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][porto_feature_box][porto_faqs title=\"Soru cevaplar\"][/porto_feature_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" 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offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas 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font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 15:56:05','2020-04-29 12:56:05','',2,'http://islamex.com/?p=742',0,'revision','',0),(743,1,'2020-04-29 15:57:44','2020-04-29 12:57:44','<!-- wp:paragraph -->\n<p>Ehli Beyt, Arapça ehl ve Beyt kelimelerinden oluşan bileşik bir kelimedir. Ragıp İsfahani Meşhur Kur’ani terimler sözcüğü olan Mufredat kitabında ehlin kişiyle soy, vb. yönlerden bir bağı olan şahıs anlamına geldiğini açıklamıştır. Ekreb’ul Mevarıd adlı tanınmış lügat kitabında da ehl kelimesinin kişinin akrabaları anlamına geldiği açıklanmıştır. Beyt kelimesinin ise asıl anlamı ev ve mesken olmakla birlikte şeref ve tazimi göstermek için kullanıldığı lugat bilginleri tarafından vurgulanmıştır. Bu bileşik kelimeden maksat Hz Muhammed’in (Allah’ın salatı ona ve temiz Ehli Beytine olsun) yakın akrabası olduğunda şüphe yoktur. Ancak burada üzerinde durulması gerekli olan bir husus Kur’an ve Hadis terminolojisinde Ehli Beyt kelimesinden maksadın kimler olduğudur. Kur’an’da Ahzap suresi ayet 33de geçmiş ve Allah’ın kendilerin her türlü kusuru temizlemeyi irade ettiği açıklanmıştır ve bir çok hadislerde Peygamber (Allah’ın salatı ona ve temiz Ehli Beytine olsun), Ehli Beyt hakkında önemli tavsiyelerde bulunmuştur. Örneğin sahih bir hadiste kendisinden sonra iki değerli emanet bıraktığını, bu iki emanetin Kur’an ve Ehli Beyti olduğunu açıklamış ve Müslümanların bu iki emanete birlikte sarıldığı müddetçe sapıklığa düşmeyeceğini bildirmiştir. Veya “Ehli Beytimden ayrı düşmeyin onlardan öne geçmeyin ve onlardan ayrılarak geride de kalmayın ve onlara bir şey öğretmeye kalkışmayın çünkü onlar sizden daha bilgilidir” buyurduğu sabittir. Yukarıdaki ayet ve bu konudaki yüzlerce hadis dikkate alınarak Ehli Beytin kimler olduğu sorusunun üzerinde önemle durulmaya şayan bir konu olduğu ortaya çıkar. Ehli Beyt Mektebinin alimleri Ehli Beyt’ten maksat Peygamber’in döneminde Hz. Muhammed’in kendisi Hz. Fatıma Hz. Ali, Hz. Hasan, ve Hz Hüseyin olduğunda ve Peygamber’den sonra ise Hz. Hüseyn’in soyundan olan dokuz imam olduğunda hiçbir kuşkuya kapılmamışlardır. Bu hususta en büyük delil Hz. Peygamberden nakledilen kesin hadislerdir. Örnek olarak bu hususu açıklayan yüzlerce sahih hadislerden bazılarını aşağıda zikrediyoruz: Ehli Beyt Mektebinin Büyük Muhaddislerden olan Saduk, Uyun-i Ahbarir-Riza kitabında İmam Cafer Sadık’tan o da babalarından şöyle nakleder Hz. Ali’den Peygamber’in ben aranızda iki emanet bırakıyorum hadisinde geçen yakın akrabalarından maksat kimlerdir diye sorulunca Hz. Ali: Ben, Hasan ve Hüseyin ve dokuz imamlardır ki onların dokuzuncusu Hz. Mehdi’dir. Bunlar Kur’an’dan Kur’an da bunlardan ayrılamaz...diye buyurmuştur. (bkz Uyun Ahbar Rıza c.1 s. 46) Hulefa mektebinin önde gelen muhaddislerinden olan Muslim Kendi Sahih’inde ve Tirmizi kendi süneninde naklederler ki “Gelin çağıralım...” ayeti indiğinde Peygamber Ali, Fatıma, Hasan ve Hüseyin’i çağırarak şöyle dedi Allahım! İşte bunlar benim yakınlarımdır (Ehli Beytimdir.)” Bkz. Muslim c.4, 1871). Yine Tirmizi kendi Sünen’inde rivayet eder ki, “Allah siz Ehli Beyt’ten her türlü kusuru gidermek ve sizleri tertemiz kılmak ister ayeti Peygamber’in Değerli hanımlarından olan Ummu Sele’nin evinde nazil oldu; Bunun üzerine Peygamber Fatıma Hasan Hüseyin’i çağırdı. Hz. Ali de Peygamber’in kendi arkasında yer alacak şekilde onların üzerine bir örtü çekti ve şöyle dedi: Allah’ım! Bunlar benim Ehli Beytim’dir; bunlardan her türlü kusuru gider ve tertemiz kıl; Ummu Seleme: Ey Allah’ın Elçisi ben de onlarla bir arada olabilir miyim deyince, Peygamber: Sen kendi yerinde kal; senin sonun iyidir diye buyurdu. Suyuti’nin nakline göre hadisin sonu şöyledir: Ummu Seleme “Ben Örtüyü kaldırarak onların yanına katılmak istedim ama Peygamber örtüyü benim elimden çekti ve senin sonun iyidir, dedi. Ehli Beyt’ten maksadın sadece Peygamber, Ali, Fatime, Hasan ve Hüseyin olduğunu Ehli Sünnetin de bir çok büyük şahsiyeti de itiraf etmektedir. Ashaptan Aişe, Ummu Seleme Ebu Said el Hudri Enes b. Malik ve Vaile de bu görüşü teyit etmekteler. Bizce temel kaynaklara müracaat edebilen insaf sahibi bir insan için Ehli Beytten maksadın Peygamber, Ali, Fatime, Hasan ve Hüseyin olduğunda şüphesi kalmaz. Ama ne yazık ki bunun gibi kesin olan bir çok gerçek tarihte sürekli bazıları tarafından inkar edilmeye çalışılmıştır.</p>\n<!-- /wp:paragraph -->','Ehl-i Beyt Kelimesinin Türkçe anlamı nedir?','','publish','closed','closed','','ehl-i-beyt-kelimesinin-turkce-anlami-nedir','','','2020-04-29 15:57:45','2020-04-29 12:57:45','',0,'http://islamex.com/?post_type=faq&#038;p=743',0,'faq','',0),(744,1,'2020-04-29 15:59:12','2020-04-29 12:59:12','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px 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font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" 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css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 16:05:39','2020-04-29 13:05:39','',2,'http://islamex.com/?p=745',0,'revision','',0),(746,1,'2020-04-29 16:07:42','2020-04-29 13:07:42','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][porto_feature_box][porto_faqs title=\"Soru cevap\"][/porto_feature_box][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 16:07:42','2020-04-29 13:07:42','',2,'http://islamex.com/?p=746',0,'revision','',0),(747,1,'2020-04-29 16:14:16','2020-04-29 13:14:16','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_faqs title=\"soru cevap\"][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 16:14:16','2020-04-29 13:14:16','',2,'http://islamex.com/?p=747',0,'revision','',0),(748,1,'2020-04-29 16:16:15','2020-04-29 13:16:15','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][vc_row_inner][vc_column_inner][porto_ultimate_content_box content_pos=\"end\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" min_height=\"315\" el_class=\"h-100\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588156756002{padding-right: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" link=\"|||\" bg_clr=\"#ffffff\"][recent_products per_page=\"2\" columns=\"2\" orderby=\"date\" order=\"DESC\"][/porto_ultimate_content_box][/vc_column_inner][/vc_row_inner][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas 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title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 16:16:15','2020-04-29 13:16:15','',2,'http://islamex.com/?p=748',0,'revision','',0),(749,1,'2020-04-29 20:46:53','2020-04-29 17:46:53','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 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justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 20:46:53','2020-04-29 17:46:53','',2,'http://islamex.com/?p=749',0,'revision','',0),(750,1,'2020-04-29 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items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column width=\"1/3\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"1/3\"][porto_faqs number=\"5\" title=\"Soru cevaplar\"][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-29 20:49:05','2020-04-29 17:49:05','',2,'http://islamex.com/?p=750',0,'revision','',0),(751,1,'2020-04-30 00:31:21','2020-04-29 21:31:21','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" 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link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 15:55:40','2020-04-30 12:55:40','',2,'http://islamex.com/?p=765',0,'revision','',0),(766,1,'2020-04-30 15:56:48','2020-04-30 12:56:48','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588157582841{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(242,246,249,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][porto_blockquote][ultimate-faqs][/porto_blockquote][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][daily_salat_times][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 15:56:48','2020-04-30 12:56:48','',2,'http://islamex.com/?p=766',0,'revision','',0),(767,1,'2020-04-30 16:48:09','2020-04-30 13:48:09','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588157325034{border-top-width: 0px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_ultimate_content_box box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" css_contentbox=\".vc_custom_1588254221581{margin-bottom: 0px !important;border-top-width: 3px !important;padding-top: 10px !important;padding-right: 10px !important;padding-bottom: 10px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\" bg_clr=\"rgba(255,255,255,0.53)\" el_class=\"soneklenenler\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_ultimate_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][porto_blockquote][ultimate-faqs][/porto_blockquote][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][daily_salat_times][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 16:48:09','2020-04-30 13:48:09','',2,'http://islamex.com/?p=767',0,'revision','',0),(768,1,'2020-04-30 18:05:22','2020-04-30 15:05:22','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][porto_blockquote][ultimate-faqs][/porto_blockquote][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][daily_salat_times][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"5\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row content_placement=\"middle\" parallax=\"content-moving\" parallax_image=\"30\" parallax_speed_bg=\"1.6\" wrap_container=\"yes\" css=\".vc_custom_1563950069549{padding-top: 100px !important;padding-bottom: 100px !important;}\"][vc_column width=\"1/2\" el_class=\"d-flex justify-content-center justify-content-md-start mb-5 mb-md-0\"][vc_custom_heading text=\"IT IS TIME FOR A\" font_container=\"tag:p|font_size:16|text_align:left|color:rgba(255%2C255%2C255%2C0.4)|line_height:1.2\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"mb-0 ls-25em\"][vc_custom_heading text=\"Modern Bathroom\" font_container=\"tag:h2|font_size:50|text_align:left|line_height:1\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"light\" el_class=\"mb-2\"][vc_btn title=\"SHOW NOW\" style=\"outline\" size=\"lg\" align=\"right\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"light\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0\"][/vc_column][vc_column width=\"1/2\" offset=\"vc_col-lg-5\" el_class=\"d-flex justify-content-center justify-content-md-end\"][vc_custom_heading text=\"Exclusive COUPON\" font_container=\"tag:div|font_size:30|text_align:left|line_height:1.2\" use_theme_fonts=\"yes\" font_weight=\"700\" skin=\"dark\" el_class=\"coupon-text background-color-light m-b-sm\"][vc_custom_heading text=\"<i>up to</i><b>$200</b> OFF\" font_container=\"tag:div|font_size:26|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" skin=\"light\" el_class=\"coupon-text-sale coupon-text-primary\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 18:05:22','2020-04-30 15:05:22','',2,'http://islamex.com/?p=768',0,'revision','',0),(769,1,'2020-04-30 18:12:09','2020-04-30 15:12:09','<!-- wp:paragraph -->\n<p><strong>Özet</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yazar ilk önce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve müfessirlerin bu konudaki görüşlerini zikrederek intiharın haramlığı konusunda hiçbir tereddütün olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin sözlerini ve onların delillerini inceledikten sonra şöyle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda hüküm ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak bütün halleri kapsamamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu makalede üç konudan bahsedilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci konu: İntiharın haram oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü konu: Başkalarının canını korumanın vacip oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci Konu:</strong><br><strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İntiharın haram oluşu üç delil üzere; kitap, sünnet ve akıl çerçevesinde delillendirilmiştir</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>1- Ayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:heading {\"level\":6} -->\n<h6>يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\n<!-- /wp:heading -->\n\n<!-- wp:paragraph -->\n<p>“Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi öldürmeyin, şüphe yok ki Allah, size rahimdir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn1\">[1]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecma ul Beyan’da şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Birbirinizi öldürmeyin” cümlesi için dört anlam tasavvur etmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Birbirinizi öldürmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İntihar etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Günahlara duçar olarak, kendinizi helak etmeyin</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Sadık (a.s)dan gelen bir rivayette şöyle buyrulmuştur: Düşmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak gücünüz olmayan kimseye karşı savaşmayın.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn2\">[2]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili Zubdetul Beyan’da şöyle söylemektedir: “Birbirinizi öldürmeyin” ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zulüm ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini öldürmek olduğunu söylemişlerdir. bu ayette murat edilenin vurmak ve öldürmek olması da mümkündür; çünkü katl kelimesinin kullanımından vurup öldürmek anlamının çıkarılması uzak bir ihtimal değildir ve bu esas üzere bazıları insanın kendisine zarar vermesinin haram olduğu görüşünü savunmuşlardır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn3\">[3]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai el Mizan tefsirinde şöyle demektedir: Cümlenin zahiri (birbirinizi öldürmeyin) intiharı, kendini öldürmeyi yasaklamaktadır. Ancak bu cümlenin “mallarınızı haksız yere yemeyin” ifadesiyle beraber zikredilmesi – ki zahiren bütün müminlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir – belki de “nefs” kelimesinden murat edilenin “enfus” yani, İslami toplumun bütün fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte böylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini öldürürse, aslında kendini öldürmüştür. Bu çerçevede “Birbirinizi öldürmeyin” cümlesi mutlaktır, kendini öldürmek ve aynı şekilde diğer müminlerin canına kıymak olan “intihar”ı da kapsamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şayet,“Hiç şüphe yok ki, Allah size rahimdir” ayetiyle beraber ele alınırsa, insanın kendisini ölüm meydanlarına atarak ölmesine sebep olması da “katl-i nefs”i yasaklayan ayetin kapsamına girmektedir. Çünkü “katl-i nefs”in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve münasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu bölümündeki sözü teyit etmektedir: “hiç şüphe yok ki, Allah size rahimdir” ifadesi sadece “Birbirinizi öldürmeyin” sözünün nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini öldürmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Tabatabai ayetin devamında rivayetleri ele alırken şöyle diyor: tefsir-i Ayyaşi’de Ali bin Esbat diyor ki: İmam Sadık’ın (a.s) huzurundaydım. Bir kişi gelerek şöyle dedi: bana “Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin” ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak “Birbirinizi öldürmeyin” ayetinin manası şudur ki; Müslümanlardan bir kimse, yalnız başına müşriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da ölür, Allah Teala bu işi yapmasını yasaklamıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayette geldiği şekliyle “katl-i nefs”in tefsiri ayetin geneli içindir bu konuya has kılınması değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“İshak bin Abdullah bin Muhammed bin Ali bin Hüseyin dedi: Hasan bin Zeyd babasından rivayet etti – Ali bin EbiTalib (a.s) dedi: Resulullah’tan cebire’yi (yaranın üzerine yapılan pansuman) sordum, buyurdu ki: cenabet guslünde ve abdest alırken elini üzerinden sıvazlamak yeterlidir… Dedim: eğer havanın çok soğuk olduğu bir yerde vücuduna su dökmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: kendini kasten öldüren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala şöyle buyurmuştur: “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. “Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetlerden anlaşılacağı üzere, “Birbirinizi öldürmeyin” ayetinin manası genel anlamdadır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn4\">[4]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci ayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn5\">[5]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tabersi Mecmeul Beyan’da diyor ki: Bu ayetin anlamı için birkaç görüş bildirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birinci görüş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka sürüklemeyin. Allah yolunda infakı terk etmenizle birlikte düşman size karşı galip gelecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İkinci görüş: burada kast edilen bağışlanmaktan ümidi keserek, günaha bulaşmayın.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Üçüncü görüş: burada ümmet kastedilmiştir şöyle ki; eğer düşman karşısında galip gelemiyorsanız ve kendinizi savunacak gücünüz yok ise onlarla savaşa girmemelisiniz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dördüncü görüş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık’tan (a.s) bu anlama yakın bir rivayette şöyle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala’nın şu buyruğu mucibince: “kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Şüphe yok ki, Allah iyilik edenleri sever.” Yani, dengeli insanı sever.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. Çünkü bu iş, kendini ölüme atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da Müslümanların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn6\">[6]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>El Mizan tefsirinin sahibi şöyle diyor: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…” Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek için vermiştir. Olarak belirlemiştir… ve “bi eydikum” ayetindeki “ba” zaid ve tekit içindir. Bu şekilde ayetin manası, kudret ve gücünüzü boşa harcamayın olmaktadır, “elinizle” kelimesi insanın kudret ve gücüne olarak söylenmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şöyle denilmesi de mümkündür: “bi eydikum” ayetindeki “ba” sebeptir ve “atmayın”ın gizli mefuludür, şu halde mana şöyle olacaktır: kendinizi, kendi ellerinizle helaka sürüklemeyin, “tehlike” ve “helaket” aynı anlamdadır. Bu mana insanın döndürülmesidir, öyle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. “Tehlüke” “Tef’ule” vezninde ayn harfinin ötre olmuş halidir ve lügatte, o vezinde “Tehlüke”den başka bir mastar bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayette söylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten kaçınmak da, güç ve kuvvetin yok olmasına sebebiyet vererek insanın düşmanın baskısından dolayı helak olmasına yol açacaktır. Yine savurganlık ve bütün malını infak etmek, kıymet bilmezliktir ve toplumsal çöküşü, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn7\">[7]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, ayetin tefsirinin devamında rivayet kısmında şöyle diyor: Seduk, Sabit bin Enes’ten, o da Peygamber’den şöyle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah’ın yasaklarına girmiştir. Allah Teala şöyle buyuruyor: “kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Durrul Mensur bir çok yoldan, Eslem ebi Umran’dan rivayet ederek şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Biz Konstantiniyye’de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların büyük bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada Müslümanlardan biri, Romalılara saldırdı ve onların arasında kaldı. Müslümanlar şöyle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka sürükledi. Ebu Eyyub, Peygamber’in sahabesi, durdu ve şöyle söyledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Teâla dinini aziz kıldığında ve dinin yardımcıları çoğaldığında, bizden bazıları gizlice diğer bazılarımıza şöyle dedi: mallarımız yok oldu ve Allah Teâla İslam’ı aziz kıldı, İslam’ın yardımcıları çoğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Teâla, Peygamber’ine bu ayeti nazil etti ve bizim sözlerimize cevap verdi: “Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Burada “tehlike”den murat edilen, mal biriktirmek ve işleri düzene sokmak için cihadı terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ayet’in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki görüşümüzü teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>2- Rivayetler</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Birçok rivayet İntiharın haram olması konusunda deliller içermektedir. Vesailuş Şia’da<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn8\">[8]</a>&nbsp;birkaç rivayete dayanarak “Bab-u Tahrimi Katlil insan nefsehu” başlığı altında bir bab bulunmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Birinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Saduk bu rivayeti Ukab-ul A’mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi’de, Şeyh Tusi de Tehzib’inde bu rivayeti Vesail’de geldiği şekliyle nakletmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: “Kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır. Allah Teâla şöyle buyurmaktadır: Birbirinizi öldürmeyin, şüphe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah’a pek kolaydır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivayetin devamındaki ilavenin Seduk’un sözü olması muhtemeldir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) bir hadisinde şöyle buyurmuştur: “Mümin her türlü belaya müptela olabilir her türlü ölüme duçar olabilir, ancak kendi canına kıymaz.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Dördüncü rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından söz açıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber’in huzuruna geldi ve şöyle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Teâla her işe muktedirdir. Sonra bir başkası Resulullah’ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah’ın Resulü olduğuma şehadet ederim…”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn9\">[9]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Beşinci rivayet:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda bölüşürdük. Bir kısmımızı eşyalarımızı korumaları için eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber’in huzuruna giderdi. Bu seferlerden birinde, üç kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber’in huzurunda ondan söz açıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz düşmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini öldürdü. Peygamber buyurdu: Şehadet ederim ki, ben Allah’ın resulü ve kuluyum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>3- Akli Delil</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn İdris Serair’de şöyle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten kaçınması caiz değildir. Bu konudaki bizim delilimiz şudur: açıktır ki, nefse zararı def etmek, aklın hükmünce vaciptir ve mundar bir şeyi yemekle büyük bir zararın önüne geçecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ağa Rıza Hansari, Maidetul Semaviye de şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk halinde, acaba haram olan bir şeyi yemek için cevaz var mıdır demek yanlıştır… veya onu yemek vacip mi olur ya da onu terk etmek günah mıdır diye düşünmek. İkinci söz daha açıktır; nefsin korunması vaciptir, aklen ve şer’en tehlikede bu şekilde düşünmek haramdır, zorunlu olduğun vakit o şeyden yemekten kaçınmak haramdır, nefsi korumayı terk etmek ve tehlike anında böylesi bir şüpheye düşmek, haram olmaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu zikredilen delillerden sonra, intiharın haram olması konusunda hiçbir tereddüte mahal olmadığı anlaşılmaktadır, bu açıdan şeraitte şu şekilde nakledilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yenilmesi ve içilmesi haram olan beşinci şey, öldürücü etkisi bulunan zehirlerdir. Ondan az veya çok içmek haramdır. Aynı şekilde insanın kendini helak götürecek işlerde bulunması da haramdır.&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn10\">[10]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>İkinci Konu:<br>Canı Korumanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, bütün hallerde katli nefs ve kendini helaka sürüklemek midir? Acaba mundar köpek eti yemek zorunda kalan bir kimsenin onu yemekten kaçınarak ölmesi durumunda, onun için kendini öldürdü diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan ölürse, o canına kıymış olur mu?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu söylemek mümkündür. Kendini ölümden ve yok olmaktan korumayan herkesin canına kıydığı söylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini öldürmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu göstermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun söylenmesi yahut ayrıntılı bir rivayetin olduğunun söylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk’un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac’ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin sözlerinden anlaşılan şudur ki, o nefsini ölümden korumamayı, bir nevi kendini öldürme, nefsini yok etmek olarak görmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu soruya verilecek cevap evettir. Yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir. Yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” ve “birbirinizi öldürmeyin…” aynı şekilde özellikle Peygamber’den de şöyle rivayet edilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Her kim bir Müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn11\">[11]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi zarardan korumak, nefs’i katletmeye yardım etmekten daha evladır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn12\">[12]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumanın vacip oluşunu – her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile – imam Sadık’tan (a.s) ayrıntılı bir rivayet ile ispat etmek mümkündür:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyuruyor ki:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allah Teâla insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı için onlara helal ve mübah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin gücü sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka mürsel rivayetler de vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Seduk’un mürsel rivayeti de bu manaya delalet etmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Her ne kadar ayetlerin zahiri rivayetler göz önüne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini gösterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu görülebilir. Bu ayetler şunlardır:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Allah size ancak ölüyü (leşi), kanı, domuz etini ve Allah’tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde günah yoktur. Şüphe yok ki Allah çokça bağışlayan çokça esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn13\">[13]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Leş, kan, domuz eti, Allah’tan başkası adına boğazlanan, boğulmuş, (taş, ağaç vb. ile) vurulup öldürülmüş, yukarıdan yuvarlanıp ölmüş, boynuzlanıp ölmüş (hayvanlar ile) canavarların yediği hayvanlar – yetişip kestikleriniz müstesna - … Size haram kılındı… kim gönülden günaha yönelmiş olmamak üzere açlık halinde dara düşerse (haram etlerden yiyebilir). Çünkü Allah çok bağışlayıcı ve esirgeyicidir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn14\">[14]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da günah işlenerek Allah’tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak üzere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn15\">[15]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“(Allah) size, sadece ölü hayvanı, kanı, domuz etini ve Allah’tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). Çünkü Allah çok bağışlayan, pek esirgeyendir.”&nbsp;<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn16\">[16]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Oysa Allah, çaresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size açıklamıştır.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn17\">[17]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak, “katl-i nefs” ve “kendini helaka sürüklemek” olarak addedilen her hangi bir durumla yüz yüze kalırsa, bu işin haram olduğunda şek ve şüphe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, gücü olsa bile tedavi için çabalamayan bir kimse, yahut canı pahasına tehlikeli seferlere çıkan bir tacir gibi, veya açlığını, susuzluğunu giderebilecekken, çeşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir mümin gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dikkatle baktığımızda akıl sahiplerinin ve Müslümanların nezdinde, katl-i nefs’in ve kendini helaka sürüklemenin kötü ve çirkin bir iş olduğunu görüyoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde böyle değildir. Şu halde onların görüşleri de katl-i nefs’in ve kendini helaka sürüklemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir söz vardır, şöyle söylenmektedir: “bedenin korunması ya da sağlığın korunması vacibattandır”, genel anlamda bunun kitap ve sünnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin günahı, tıptı diğer vacipleri terk etmenin günahı gibidir. Rivayetlerde söylenen katl-i nefs’in günahı gibi değildir: “kim kasten kendini öldürürse, cehennem ateşinde ebedi kalacaktır.” Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve mühim durumuna göre ortaya çıkacaktır. Çünkü her hangi bir vacibi terk etmek ile katl-i nefs arasında, önem durumuna göre büyük bir fark vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu ele alınan konular ışığında, bir kimse fakihlerin sözüne tabi olursa, açık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez hükümlerinden olduğuna dair fetva verdiklerini görecektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten kaçınması caiz değildir. Lakin, Şafii bu konuda iki yön zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak’ın şu sözüdür: böylesi birisi için mundarı yemek vacip değildir; çünkü onun için mundar yemekten kaçınmasının sebebi necaset ile kirlenmek istememesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim söylediklerimizin delili, şudur ki; nefs’e gelen zararları önlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi mübah olmaktadır ve bu şekilde nefs için daha büyük bir zarar önlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Merhum Tabersi Muntehab-ul Hilaf da şöyle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten kaçınması caiz değildir; açıkça bildiğimiz üzere nefs’e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah tealanın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yine devamında şöyle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu öldürürse, bu kimsenin hükmü ne olacaktır?</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini öldürürse zorunluluk halinde olan kimse için bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, çünkü onu hak üzere öldürmüştür. eğer kavgada yiyeceğin sahibi, zorunluluk içinde olan kimseyi öldürürse, ölen kimsenin kanının hesabı onun üzerindedir, çünkü o (zorunluluk halinde olan kimse) zulüm ile öldürülmüştür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Esbahu Şia da şöyle yazmaktadır: Zorunluluk halinde olup da yemek için mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne ödünç vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse gücü yettiğince yiyeceğin sahibiyle savaşır ve onu öldürürse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi öldürürse, onun kanının hesabı onun üzerinde olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse, çaresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten kaçınması caiz değildir. Bu konudaki açık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha büyük bir zararın önüne geçilirse, o mundarı yemek vacip olur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’nin müellifi yine şöyle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslümanın ölümüne yardım etmiş olacaktır… ve eğer bu durumda yemek sahibi bağışlamaktan kaçınırsa, zorunluluk sahibi kimse kendisini helaka götürecek zorunluluk halini gidermek için kavga edilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame Hilli, Kavaid’de şöyle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek üzerinde öncelik hakkı sahibinindir… ve eğer zorunluluk halindeki kimsenin ödeyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini öldürebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Evvel derslerinde şöyle demektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Haram olan şeyler hakkında şimdiye kadar söylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer ölmekten korkarsanız…, adı geçen bütün ayrıntılı bir şekilde anlatacağımız üzere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması yönüyle onları yemek zorunluluk halindeki kimseye vacip olacaktır. Ölmekten korkmakta, ölümle yüz yüze gelmek şart değildir, ölüm korkusu bile mübah olmasını gerekli kılar.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Mesalik’te şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, öncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması üzerine farz olur. Aynı şekilde yiyeceğin sahibi – ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir – fedakarlık ederek diğer ihtiyaç sahibini kendine tercih ederse, bu fedakarlığın caiz olması üzerinde konuşmak gerekir. Burada iki görüş söz konusudur, daha doğru olan görüşe göre fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala’nın sözüne olan ihtiramdan dolayı: “kendi ihtiyaçları olduğu halde isar’da bulunurlar” mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi içinde geçerli olduğu için, bu ikisi arasında bir tercih yapılamaz. Burada isar’a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma gücüne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, çünkü o yiyeceğin bağışlanması onu helaka sürüklenmesine neden olacaktır. Elbette şöyle de denebilir; bu iş nefsini helaka sürüklemek değildir, tıpkı savaş meydanında bir mücahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, ölebilme ihtimalinin belirmesi, nefsini helaka sürüklemenin örneği değildir. Eğer bu şekilde öldürülürse, helak olmamış, aksine kat kat (derece olarak) ödüllendirilmiştir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiyaç duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister müslüman olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiyaç duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi öldürürse, kısas edilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da açlıktan ölürse, acaba şer’i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki yön söz konusudur: şer’i sorumluluğun olmadı yönüyle, yiyeceğin sahibi helaka sürükleyecek bir iş yapmamıştır, şer’en sorumlu tutulduğu yönüyle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten kaçınabilir mi? Burada iki görüş vardır, daha doğru olanı birinci görüştür; yemeyi terk etmek helaka sürüklenmeye bir nevi yardım sayılır ve Allah Teala ayette: “kendinizi ellerinizle tehlikeye atmayın…” diye buyurarak bunu yasaklamıştır, bu yüzden helakı önlemek için helal yemeği yemek vaciptir. İkinci görüş ise, haram olması dolayısıyla mundar bir şeyi yemekten çekinmek ve kaçınmak bir tür vera (takva) olarak kabul edilmektedir. Bu tıpkı küfrü gerektirecek sözleri söylemeye zorlanan birisinin, bu sözleri söylemekten kaçınıp, ölmesi gibidir. Bu zayıf bir görüştür, çünkü zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. Küfrü izhar edecek sözler ile mundar bir şeyi yemek arasındaki fark oldukça aşikardır. Çünkü kendisinden küfrünü izhar etmesi istenilen kimse, eğer bundan kaçınırsa ve ölüme razı olursa, onun bu teslimiyeti izzet ve yüceliktir, İslam’ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Keşf’ul Lisam’da şöyle denmiştir: Bize göre yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, ölüm korkusu olduğu halde bu şeylerin yenilmesinden kaçınılması, caiz değildir. Çünkü zararın ortadan kaldırılması ve özellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Men la Yehzurul Fakih’te imam Sadık’tan (a.s) şöyle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve ölürse, kafirdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, İrşad El Ezhan’da şöyle diyor: Şu nebizlerin (içkilerin) hiç biriyle (arpa suyu, hurma, üzüm vb. şeylerin şarabı) tedavi uygulamak caiz değildir, … ve zaruret halinde, göz tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Muhakkik Erdebili, Şerhi İrşad elEzhan’da rivayetleri naklettikten sonra şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Bu rivayetler, sarhoşluk veren şeylerin haramlığına, özellikle de şarabın kullanılmasının (tedavi için) haram olmasına delalet eden birçok deliller içermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin çoğunun sahih olmaması, buna ilave olarak nefsi helaka sürüklemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın önlenmesi, imkan dahilindeki akli, nakli, kitap, sünnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… İnsanın ihtiyaç duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu yüzden bundan kaçınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. Özellikle Mursele Muhammed bin Abdullah ve İmam Sadık’ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: “ onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin gücüne kavuşmasına yetecek kadar daha fazlası değil.” Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap içmeye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini açıkça ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve içmenin vacip olmasını gerektirmesi de uzak bir ihtimal değil…”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad’da, “bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.” Sözünün altında şunları söylemiştir: Kuleyni onu mürsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir’den, o da babasından, babası da İmam Sadık’tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, öncelikli bir sorumluluğun varlığı söz konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, günlük namazlar ve bunun da ötesinde hatta usuli dinde, nefsi korumak için takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: “ Kim imanından sonra Allah’a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hariç – inkara göğüs açarsa…” Rivayetlerde şöyle nakledilmiştir: “Takiyyesi olmayanın dini yoktur.” “Takiyye bizim dinimiz ve babalarımızın dinidir.” Takiyyenin önemini anlatan ve tekitle gerektiğinde yapılmasını söyleyen başka rivayetler de vardır… Takiyyenin nefsi korumak için olduğu aşikardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunlara ek olarak zikredilen rivayet, Emal-i Seduk’ta şu senetle gelmiştir: “Şeyhe İbn Velid’den, o Seffar’dan, o Muhammed bin Hüseyin bin Ebil Hattab’dan, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o babasından, o da İmam Bakır’dan (a.s).” İlel-i Şerayi’ de şu senetle gelmiştir: “Babasından, o Sa’d’dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi’den, o Muhammed bin Ezafir’den, o Babasından, o İmam Bakır’dan (a.s).” Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir’den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel’de “Muhammed bin Ali bin İbrahim babasından, o da babalarından” şeklinde nakledilmiştir. Şeyh Tusi şu senedle: “Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim’den, o Amr bin Osman’dan v.b” Ayyaşi tefsirinde şu senedle: “Muhammed bin Abdullah’tan, o da İmam Sadık’ın (a.s) bazı ashabından, onlar da İmam Sadık’tan (a.s)” nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin’de Kuleyni’nin naklettiği sened ile, Mürsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında şöyle demişlerdir: “Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bunların ışığında bu rivayetin en yüksek dereceden muteber ve hüccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca şöhret, senedin zayıflığını gerektirmiş olsaydı, rivayetin hüccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi düşünülemez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şu ana kadar söylediklerimize şunu da ilave edelim ki, bütün sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha önemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da ötesinde eli açıklık Şarih’in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur’an’ın yakinlerinden ve mütevatir hadislerden olup, bütün bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da şöyle zikredilmiştir: “… susuzluktan perişan bir halde olup, ölmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan içebilir.” Rivayetler mütevatir olup, yine icma ve akıl, Allah’ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-ül Şia şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de açıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan kaçınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha önceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele geçirmekle çelişse de, esasa rücu etmektedir… Belki (yiyeceği almak için kavga etmek) nehyi anil münker yönüyle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil münker’de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Cevahir kitabının yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba haram olan bir yiyecekten, nefsi korumak için yemek vacip midir? Bazıları vacip olduğunu söylemişlerdir, bazılar sözün zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu yönüyle ve önceki mürsel rivayetlerde ve ashabın amelinde vardır. Bu söz Şafii’nin iki görüşünden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. Çünkü (o şeyi yemekten kaçınmak) bir tür takva’dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten kaçınmak) tıpkı, kendisinden küfrünü açıklamasını istenen kimsenin, bunun yerine ölümü kabul etmesi gibidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu görüşteki sorun açıktır ve küfrünü açıklamaktan kaçındığı için öldürülmekle, haram bir şeyi yemekten kaçınmak arasındaki fark ortadadır, elbette bu hükmü onun ölçüsü olarak (küfrü açıklamaktansa ölmeye cevaz verilmesi) kabul ettiğimizi farz edersek… Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu yüzden burada cevaz, mübah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu sözün bir anlamı olması mümkündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>… Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak için savaşabileceğini bile söylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde geçtiği üzere nefsi korumak için o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir görev adı altında savunsalar bile bütün bu söylenenler için eleştiri getirilebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Humeyni’nin(r.a) Risalet-ut Takiyye kitabında şöyle denilmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefs için, namus için ve mal için korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu tür takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun için bir mukaddimedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu tür rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar öldürülme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli yönden faydası olmadığından, aynı şekilde akli hüküm ile nefsin korunmasının lüzumundan ve yaratıcının nefsin korunmasına gösterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette geçen “kendinizi ellerinizle tehlikeye atmayın” cümlesinden “yed” el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened yönünden kusuru olmayan bir rivayet bulamadık.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tahrir-ul Vesile’de şöyle yazıyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Söylenen bütün haramlar zaruret halinde mübahtırlar ve bu, ya nefsi korumanın gerekliliği ve ölmeyecek miktarda o şeyden yemenin delilidir veya…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama düşmeyi tercih etmek vaciptir. Bununla birlikte böylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Minhacu Salihin’de Ayetullah Hoi (r.a) şöyle diyor: “Zorunluluk durumunda kalan bir kimse, ölmeyecek miktarda haram olan yiyecekten yiyebilir, ancak “Bağiy” olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence için avlanmaktır veyahut, “Addi” yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki kötü işten daha az kötü olana bulaşarak, harama düşerler, lakin bu işinin cezasını da görecektir. Ama imama karşı isyan eden kimse için, katlinin vacip olması hükmünün verilme ihtimali uzak bir ihtimal değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Çağdaş müçtehitlerden bazıları, “acaba aşağıdaki özellik göz önüne alındığında… bu tür hastaları oksijen tüpünden ayırabilir miyiz?” sorusuna şöyle cevap vermişlerdir: “Oksijen tüpüne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen tüpüne bağladıktan sonra çıkarmakta problem vardır”. Bu fetvadan anlaşıldığı üzere gerekli ve standart olmayan tedavi ve ilaçların kullanılması vacip değildir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Özet olarak söylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların sözlerinden anlaşılan odur ki, bunun vacip olmasının, akli hüküm ve nefsi korumayı terk etmenin kötülüğünün dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, içinde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte şüpheye düşülen durumlarda delilden şüpheye düşmek, delilin olmaması gibidir ve burada esastan yoktur hükmü geçerlidir. Allahu alem.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Sonuç</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sonuçta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir bölümünün, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde yüce Allah’ın, akli hükmü ve nefsi korumanın vacip oluşunu onayladığının da göstergesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Huzeyfe “kendinizi ellerinizle tehlikeye atmayın…” ayeti için şöyle diyor: bu ayet takiyye hakkındadır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Mümin bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Allah’ın sizin üzerinizdeki en büyük farzları… Canlarınız, mallarınız ve inançlarınız için takiyye yapmanızdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu günahları örter, ancak ölümcül günahları (ölüme sebebiyet verici günahları) af etmez… (ölüme sebebiyet verici günahlardan biri) kendisine ya da mümin kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye’yi terk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Takiyye kanın korunması için konulmuştur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Takiyye müminin siperidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Takiyye müminin siperi ve müminin zırhıdır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Ey Süfyan sana takiyyeyi hatırlatırım, Halil İbrahim’in sünneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun’a buyurdu ki: “Firavun’a gidin şüphesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.” Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Sultanın öfkesini kendine çekme ki, aksi takdirde kendi elinle kendini helaka sürüklemiş olursun.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Üçüncü Konu:<br>Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Acaba başkalarının canını ölümden korumak, nehyi anil münker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil münker şeklinde olursa, nehyi anil münkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Vacip Olmasının Delilleri:</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Bazıları öldürülmesi haram olan bir canın öldürülmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve gücü yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin, hatalı olduğu açıktır; çünkü katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve özel durumlarda bu olabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği çok açık bir şeydir, bunun için bir delile ve özel bir delile dayandırmaya gerek yoktur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve açıklık mutlak surette de değil, özü itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- Vacip oluşunda icma edilmesi. Cevahir’in müellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair öne sürülen deliller mutlak değildir ve bunun tek delili icma’dır, bu delil farz edilen söz konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- “Her kim de birini (hayatını kurtararak) yaşatırsa, sanki bütün insanları yaşatmıştır” ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir çok rivayetler zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Fuzeyl bin Yessar diyor ki: İmam Bakır’a (a.s) dedim ki: “Her kim de birini yaşatırsa…” ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en üst dereceden tevilidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- Hemran bin E’yen diyor ki: İmam Sadık’a (a.s) dedim… : “Her kim de birini yaşatırsa…” ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da düşmandan kurtarmaktır. Sonra hazret bir müddet sükut ettikten sonra bana dönerek buyurdu: bunun en büyük derecedeki tevili, bir kimseyi İslam’a davet ettiklerinde bu davete icabet etmesidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>- İmam Bakır (a.s) buyurdu ki:… “Her kim de birini yaşatırsa…” ne demektir? (yani) bir kimseyi öldürmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. Bütün bunlardan daha üstünü onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta çok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Muhtelif bablarda gelen birçok rivayetlerin delil olarak gösterilmesi, örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1- Cafer babasında o da Ali’den (a.s):</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Diyelim ki, namaz kılan bir kimse, bir çocuğun emekleyerek ateşe doğru gittiğini ya da evin içine bir koyunun girdiğini ve bir şeyleri kırıp dökeceğini gördü. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2- Peygamber’den gelen rivayetler:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Peygamber buyurdu ki: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.”</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Öldürmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması şüphelidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3- İbn Sinan’ın imam Sadık’tan (a.s) naklettiği sahih hadis:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İmam Sadık (a.s) sefer esnasında cünüp olan ve yanında az miktarda su bulunan öyle ki, onunla gusül alsa, susuz kalmaktan korkan adam hakkında şöyle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemmüm almalıdır, toprak bizim için daha sevimlidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Fakihlerden bir kısmı, imam’ın (a.s) sözlerindeki “susuzluk” kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını söylemişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4- Halebi’nin rivayet ettiği sahih hadis</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Halebi diyor ki: İmam Sadık’a (a.s) şöyle dedim: cünüp olan bir kimsenin yanında az bir su vardır, o suyla gusül alırsa susuz kalacağından korkmaktadır, şu halde gusül mü almalı yoksa teyemmüm mü etmelidir? Buyurdu: teyemmüm etmeli, aynı şekilde isterse abdest de alabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi önceki rivayetlere göre daha zayıftır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5- Semae’nin muvassak* hadisi Semae diyor ki: İmam Sadık’ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda şöyle buyurdu: toprak ile teyemmüm etsin ve suyunu korusun. Çünkü Allah azze ve celle suyu ve yer yüzünü temizleyici olarak karar kılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bu rivayetin delil teşkil etmesi bizim amacımız açısından önceki iki rivayet karine alınmadan açık değildir. (*muvassak, Râvisinin akidesi bozuk olmakla beraber haberi tevsîk edilmiş olandır)</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6- Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir rivayeti.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7- Fırat bin Ahnef’in imam Sadık’tan (a.s) rivayeti:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış bir halde diriltir sonra onu ateşe götürmeleri emrolunur.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8- Yardım etmeyle alakalı rivayetler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9- Canın korunması için takiyye yapmaya delil teşkil eden rivayetler. Örneğin:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>“Takiyye, kanınızı korumanız için vardır.” Ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan kaçınılması halinde) delalet eden ve bu yöndeki hadisler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Aynı şekilde Cevahir’de şöyle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler gücü yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak görmektedirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu söylenebilir; çünkü bu işin iyiliğinde akli açıdan hiçbir tereddüt ve şüphe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde geçtiği gibi.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bütün bu söylenenler fakihlerin sözlerinden çıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği söylenebilir, ancak açıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Fakihlerin Sözleri</strong></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh Tusi Hilaf’ta şöyle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir hüküm olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Serair adlı kitapta şöyle zikredilmiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, çünkü beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Mebsut’ta şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin özelliklerini önceki konularda açıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber’in (s.a.a) şu sözleri bunun delilidir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. Çünkü zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse üzerine vacip olduğunu söyledik, bununla birlikte diğerine de zarar vermemeliyiz…</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İbn Berrac şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak gücü de yok ya da onu satın alacak gücü var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek için sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek için onunla kavga edebilir, çünkü zarara karşı kendini bilfiil (bazı nüshalarda bilakl olarak geçmiştir) savunmak vaciptir ve yine Allah Teala’nın sözüne isnaden: ”kendinizi ellerinizle tehlikeye atmayın…” Özellikle de Peygamber’in (s.a.a) şu rivayet nakledilmiştir: “her kim bir müslüman’ın öldürülmesine bir söz ile dahi yardım ederse, kıyamet günü alnında şöyle yazılmış olarak gelir: “Allah’ın rahmetinden ümidini kesmiş kimse.” Böylesi bir durumda yardım etmek, öldürmekten daha üstündür.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Allame, Kavaid’de şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eğer ödeyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını ödemek vaciptir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ve Münteha el Metalib’de şöyle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu yüzden ölmesinden korkarsa, (abdest için var olan suyunu) o suyu ona içirmesi ve teyemmüm etmesi vaciptir. Lakin umumdan bazıları bu söze muhaliftirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bizim delilimiz şudur ki: evvelen, eğer ona su içirirse, onun canını kurtarmış olur ki bu da “Her kim de birini (hayatını kurtararak) yaşatırsa…” ayetinin kapsamına girer. ikinci olarak, insanın hürmeti, namazdan üstündür. Bu açıdan eğer namaz kılarken bir kimsenin boğulduğu görülürse, namazı terk edip onu kurtarmalıdır… Üçüncü olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemmüm ile telafi edilebilir, abdest yerine teyemmüm alınabilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeriatte şöyle denmektedir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya gücü yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, çünkü bağışlamaktan kaçınması durumunda müslüman’ın ölümüne yardım etmiş olacaktır… ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından kaçınırsa, çünkü zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması için bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla ödemek vacip değildir diyor. Eğer vacip olduğu söylenirse, yine bu iyiliktir, çünkü yaşamak için zaruret durumunda olmak, ödeme yapma zorunluluğunu ortadan kaldırmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şehid-i Sani, Muhakkik’in teyemmüm babındaki şu cümlesinin “Kullanılması halinde susuzluk korkusu…” şerhinde şunları söylemiştir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek için saklıyor olsa da, o anda o hayvanı kesmeyi düşünmemektedir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Urve’nin müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha önemlidir. Yahut şer’en korunması vacip olan bir malın korunması daha önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şerayi’den aktardığımız rivayetin şerhinde Cevahir’in müellifi şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Şeyh, Hilaf’ta ve İbn İdris ise Serair’de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak görmüyorlar. Asli delile göre ve yine yiyeceği bağışlamamak, katle yardım etmek olarak görülmesi iddiasını kabul etmemişlerdir. Öte yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma’dır ve icma da böylesi bir durumda yasaktır, şayet bütün zamanlar ve yerlerde birileri zulüm ile öldürülürse, bunun tersi olması söz konusudur. Eğer onların katlinin önüne malından harcayarak geçilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları büyüklerin görüşüne göre malı bağışlamaktan önceliklidir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ancak, zikredilen bu konulardaki hatalar açıktır ve hürmet sahibi müminin canının korunması, zaruri ve açıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda geçti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu söylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine geçecek özel ispatlara ihtiyacı olmadığı söylenebilir.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nafakalar bahsinde Cevahir’de şöyle yazılmıştır: Nafaka – sadece nafaka olması yönüyle, yoksa muhterem bir canın korunması için verilen nafaka değil – şu üç sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Müstened-i Şia’ın yazarı şöyle diyor:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>İcma’en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda şüphe yoktur. Çünkü yiyeceğin bağışlanmasından kaçınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere göre: “Bir kimse, ey Müslümanlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse Müslüman değildir.” Yine Fırat bin Ahnef’in rivayeti: “Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir mümini ihtiyaç duyduğu şeyden men eden her mümini, kıyamet günü Allah Teala yüzü kararmış, gözleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve şöyle denilir: bu Allah ve resulüne ihanet eden kimsedir. Sonra onu ateşe götürmeleri emrolunur.”<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn18\">[18]</a>&nbsp;Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftn19\">[19]</a></p>\n<!-- /wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"/>\n<!-- /wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref1\"><sup>[1]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref2\"><sup>[2]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an, c.3 sh.78.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref3\"><sup>[3]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref4\"><sup>[4]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.4 s. 320 – 322.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref5\"><sup>[5]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref6\"><sup>[6]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur’an c.5, s.57.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref7\"><sup>[7]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur’an c.2 s.64 – 65.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref8\"><sup>[8]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref9\"><sup>[9]</sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Müstedreki Vesail c.18, sh.216, h.1</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref10\"><sup>[10]</sup></a>&nbsp;&nbsp;&nbsp; Şerai’ el İslam c.3 s.224.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref11\"><sup>[11]</sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, Sünen ibni Mace c.2, s.134</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref12\"><sup>[12]</sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref13\"><sup>[13]</sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref14\"><sup>[14]</sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref15\"><sup>[15]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 145.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref16\"><sup>[16]</sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref17\"><sup>[17]</sup></a>&nbsp;&nbsp;&nbsp; En’am Suresi, ayet 119.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref18\"><sup>[18]</sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"http://www.caferilik.com/makaleler/inan%C3%A7/1864-intihar%C4%B1n-haram-olu%C5%9Fu,-kendi-can%C4%B1n%C4%B1-ve-ba%C5%9Fkalar%C4%B1n%C4%B1n-can%C4%B1n%C4%B1n-korunmas%C4%B1n%C4%B1n-farzl%C4%B1%C4%9F%C4%B1#_ftnref19\"><sup>[19]</sup></a>&nbsp;&nbsp;&nbsp; Müstened-i Şia, Neraki, c.15, s.25.</p>\n<!-- /wp:paragraph -->','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','publish','open','closed','','intiharin-haram-olusu-kendi-canini-ve-baskalarinin-caninin-korunmasinin-farzligi','','','2020-04-30 20:53:41','2020-04-30 17:53:41','',0,'http://islamex.com/?post_type=ufaq&#038;p=769',0,'ufaq','',0),(770,1,'2020-04-30 18:13:18','2020-04-30 15:13:18','','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','inherit','closed','closed','','769-autosave-v1','','','2020-04-30 18:13:18','2020-04-30 15:13:18','',769,'http://islamex.com/?p=770',0,'revision','',0),(771,1,'2020-04-30 20:52:18','2020-04-30 17:52:18','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px 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css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 20:52:18','2020-04-30 17:52:18','',2,'http://islamex.com/?p=771',0,'revision','',0),(772,1,'2020-04-30 20:53:09','2020-04-30 17:53:09','<!-- wp:paragraph -->\n<p>Ehli Beyt, Arapça ehl ve Beyt kelimelerinden oluşan bileşik bir kelimedir. Ragıp İsfahani Meşhur Kur’ani terimler sözcüğü olan Mufredat kitabında ehlin kişiyle soy, vb. yönlerden bir bağı olan şahıs anlamına geldiğini açıklamıştır. Ekreb’ul Mevarıd adlı tanınmış lügat kitabında da ehl kelimesinin kişinin akrabaları anlamına geldiği açıklanmıştır. Beyt kelimesinin ise asıl anlamı ev ve mesken olmakla birlikte şeref ve tazimi göstermek için kullanıldığı lugat bilginleri tarafından vurgulanmıştır. Bu bileşik kelimeden maksat Hz Muhammed’in (Allah’ın salatı ona ve temiz Ehli Beytine olsun) yakın akrabası olduğunda şüphe yoktur. Ancak burada üzerinde durulması gerekli olan bir husus Kur’an ve Hadis terminolojisinde Ehli Beyt kelimesinden maksadın kimler olduğudur. Kur’an’da Ahzap suresi ayet 33de geçmiş ve Allah’ın kendilerin her türlü kusuru temizlemeyi irade ettiği açıklanmıştır ve bir çok hadislerde Peygamber (Allah’ın salatı ona ve temiz Ehli Beytine olsun), Ehli Beyt hakkında önemli tavsiyelerde bulunmuştur. Örneğin sahih bir hadiste kendisinden sonra iki değerli emanet bıraktığını, bu iki emanetin Kur’an ve Ehli Beyti olduğunu açıklamış ve Müslümanların bu iki emanete birlikte sarıldığı müddetçe sapıklığa düşmeyeceğini bildirmiştir. Veya “Ehli Beytimden ayrı düşmeyin onlardan öne geçmeyin ve onlardan ayrılarak geride de kalmayın ve onlara bir şey öğretmeye kalkışmayın çünkü onlar sizden daha bilgilidir” buyurduğu sabittir. Yukarıdaki ayet ve bu konudaki yüzlerce hadis dikkate alınarak Ehli Beytin kimler olduğu sorusunun üzerinde önemle durulmaya şayan bir konu olduğu ortaya çıkar. Ehli Beyt Mektebinin alimleri Ehli Beyt’ten maksat Peygamber’in döneminde Hz. Muhammed’in kendisi Hz. Fatıma Hz. Ali, Hz. Hasan, ve Hz Hüseyin olduğunda ve Peygamber’den sonra ise Hz. Hüseyn’in soyundan olan dokuz imam olduğunda hiçbir kuşkuya kapılmamışlardır. Bu hususta en büyük delil Hz. Peygamberden nakledilen kesin hadislerdir. Örnek olarak bu hususu açıklayan yüzlerce sahih hadislerden bazılarını aşağıda zikrediyoruz: Ehli Beyt Mektebinin Büyük Muhaddislerden olan Saduk, Uyun-i Ahbarir-Riza kitabında İmam Cafer Sadık’tan o da babalarından şöyle nakleder Hz. Ali’den Peygamber’in ben aranızda iki emanet bırakıyorum hadisinde geçen yakın akrabalarından maksat kimlerdir diye sorulunca Hz. Ali: Ben, Hasan ve Hüseyin ve dokuz imamlardır ki onların dokuzuncusu Hz. Mehdi’dir. Bunlar Kur’an’dan Kur’an da bunlardan ayrılamaz...diye buyurmuştur. (bkz Uyun Ahbar Rıza c.1 s. 46) Hulefa mektebinin önde gelen muhaddislerinden olan Muslim Kendi Sahih’inde ve Tirmizi kendi süneninde naklederler ki “Gelin çağıralım...” ayeti indiğinde Peygamber Ali, Fatıma, Hasan ve Hüseyin’i çağırarak şöyle dedi Allahım! İşte bunlar benim yakınlarımdır (Ehli Beytimdir.)” Bkz. Muslim c.4, 1871). Yine Tirmizi kendi Sünen’inde rivayet eder ki, “Allah siz Ehli Beyt’ten her türlü kusuru gidermek ve sizleri tertemiz kılmak ister ayeti Peygamber’in Değerli hanımlarından olan Ummu Sele’nin evinde nazil oldu; Bunun üzerine Peygamber Fatıma Hasan Hüseyin’i çağırdı. Hz. Ali de Peygamber’in kendi arkasında yer alacak şekilde onların üzerine bir örtü çekti ve şöyle dedi: Allah’ım! Bunlar benim Ehli Beytim’dir; bunlardan her türlü kusuru gider ve tertemiz kıl; Ummu Seleme: Ey Allah’ın Elçisi ben de onlarla bir arada olabilir miyim deyince, Peygamber: Sen kendi yerinde kal; senin sonun iyidir diye buyurdu. Suyuti’nin nakline göre hadisin sonu şöyledir: Ummu Seleme “Ben Örtüyü kaldırarak onların yanına katılmak istedim ama Peygamber örtüyü benim elimden çekti ve senin sonun iyidir, dedi. Ehli Beyt’ten maksadın sadece Peygamber, Ali, Fatime, Hasan ve Hüseyin olduğunu Ehli Sünnetin de bir çok büyük şahsiyeti de itiraf etmektedir. Ashaptan Aişe, Ummu Seleme Ebu Said el Hudri Enes b. Malik ve Vaile de bu görüşü teyit etmekteler. Bizce temel kaynaklara müracaat edebilen insaf sahibi bir insan için Ehli Beytten maksadın Peygamber, Ali, Fatime, Hasan ve Hüseyin olduğunda şüphesi kalmaz. Ama ne yazık ki bunun gibi kesin olan bir çok gerçek tarihte sürekli bazıları tarafından inkar edilmeye çalışılmıştır.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li></li></ul>\n<!-- /wp:list -->','Ehl-i Beyt Kelimesinin Türkçe anlamı nedir?','','publish','open','closed','','ehl-i-beyt-kelimesinin-turkce-anlami-nedir','','','2020-04-30 20:53:47','2020-04-30 17:53:47','',0,'http://islamex.com/?post_type=ufaq&#038;p=772',0,'ufaq','',0),(773,1,'2020-04-30 20:54:47','2020-04-30 17:54:47','<!-- wp:paragraph -->\n<p>Biz bu rivâyet hakkında önce bu rivâyetin zayıf, itibarsız ve uydurma olduğunu itiraf eden Sünni âlimlerin isimlerini kaynaklarıyla birlikte vereceğiz; daha sonra rivâyetin senetlerini incelemeğe tâbi tutacağız;. ardından da hadisin muhtevası üzerinde durmağa çalışacağız.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hadisi Zayıf Bilen Ehl-i Sünnet Alimleri:<br>1- İmam Ahmed b. Hanbel (Ölüm: 241 hc.) (1)<br>2- Hâfız Ebu İbrâhim-il Muznî (Ölüm: 264 hc.) (2)<br>3- Hâfız Ebu Bekr-il Bezzâr (Ölüm: 292 hc.)<br>4- İbn-ül Kattân -Hâfız Ebu Ahmed Abdullah b.Adiyy- (Ölüm: 365 hc.) (4)<br>5- Hâfız Ebu-l Hasan Dârekutnî (Ölüm: 385 hc.) (5)<br>6- Hâfız İbn-i Hazm -Ebu Muhammed Ali b. Ahmed- ( Ölüm: 456 hc.) (6)<br>7- Hâfız Beyhakî -Ebubekr Ahmed b. Hüseyin b. Ali b. Abdullah- (Ölüm: 457 hc.) (7)<br>8- Hâfız Ebu Ömer İbn-i Abd-il Birr (Ölüm: 463 hc.) (8)<br>9- Hâfız İbn-i Esâkir -Ebu-l Kâsım Ali b. Hibetullah- (Ölüm: 571 hc.) (9)<br>10- Hâfız Abdurrahman Ebu-l Ferac İbn-il Cevzî (Ölüm: 597 hc.) (10)<br>11- Hâfız İbn-i Dihye –Ebu-l Hattab Ömer b. Hasan- (Ölüm: 633 hc.) (11)<br>12- İmam Esir-üd Din Ebu Hayyân-il Endülüsî (Ölüm: 745 hc.) (12)<br>13- Hafız Şemsüddin Ebu Abdillah ez-Zehebî Ölüm: 748 hc.) (13)<br>14- Ahmed İbn-i Abdülkadir Tâcuddin İbn-i Mektum Ebu Muhammed-il Kaysî (Ölüm: 749 hc.) (14)<br>15- Şemsüddin İbn-i Kayyim-il Cevziyye (Ölüm: 751 hc.) (15)<br>16- Hâfız Zeynüddin Abdurrahim b. Hüseyn-il İrâkî (Olüm: 806 hc.) (16)<br>17- Hafız Şehabüddin İbn-i Hacer-il Askalânî ( Ölüm: 852 hc.) (17)<br>18- Kemâlüddin Muhammed İbn-il Hemmâm-il Hanefî (Ölüm: 861 hc.) (18)<br>19- İbn-u Emir-il Hâc -Şemsüddin Muhammed b. Muhammed b. Muhammed b. Hasan- (Ölüm: 879 hc.) (19)<br>20- Hâfız Şemsuddin Ebulhayr Muhammed b. Abdurrahman Es-Sahavî (Ölüm: 902 hc.) (20)<br>21- Kemâlüddin Ebu-l Meâlî Muhammed b. Emir Nâsıruddin Muhammed b. Ebî Bekr b. Ali b. Ebî Şerif-il Makdisî-iş Şâfiî (Ölüm: 906 hc.) (21)<br>22- Hâfız Celâlüddin-is Suyûtî eş-Şâfiî (Ölüm: 911 hc.) (22)<br>23- Şeyh Aliyy-ül Muttaki-l Hindî (Ölüm: 975 hc.) (23)<br>24- Şeyh Aliyy-ül Kâriyy-ül Mekkî (Ölüm: 1014 hc.) (24)<br>25- El-Mennâviyy-üş Şâfiî -Abdürrauf b. Tâc-ül Ârifin b. Ali b. Zeynülâbidin- (Ölüm: 1029 hc.) (25)<br>26-Şeyh Şehâbüddin-il Hafâcî-il Hanefî -Ahmed b. Muhammed b. Ömer (Ölüm: 1096 hc.) (26)<br>27- Kâzî Muhibbullah-il Behârî-il Hindî (Ölüm: 1119 hc.) (27)<br>28- Kâzî Muhammed b. Ali b. Muhammed b. Abdullah-iş Şevkânî (Ölüm: 1250 hc.) (28)<br>29- Sadık Muhammed Hasan Hân (Ölüm: 1307 hc.) (29)<br>Burada şunu da hatırlatmamız gerekir ki bu isimleri biz örnek olarak zikrettik; yoksa bu hadisin uydurma veya zayıf olduğunu itiraf eden Sünnî âlimlerin sayısı daha fazladır. Mesela İbn-ül Mulakkin, İbni Teymiye, Celâl-ül Muhallî, Ebu Nasr-is Seczî, Ebuzer-il Halebî, Ahmed b. Kâsım-il İbâdî, Es-Sebukî, İbn-u İmâm-il Kâmiliyye, Mevlevî Nizâmuddin, Mevlevî Abd-ül Ali Bahr-ul Ulûm, Muhammed Nâsıruddin-il Albânî ve Seyyid Muhammed İbn-i Akil-il Alevî gibi âlimleri de bunlara ekleyebiliriz.<br>Açıklamamız gereken bir diğer husus da şudur ki, \"Yıldızlar \" rivayetinin bazı nakillerinde \"Ümmetimin ihtilâfı rahmettir\" şeklinde bir söz de yine Resulullah\'a isnad edilmiştir ki aynı senetle nakledildiği için o rivâyetin zayıf ve uydurma olduğunu söyleyenlerin sözleri doğal olarak bu rivâyet için de geçerlidir ki bunlardan bazılarının ismini örnek olarak zikredip geçiyoruz: Hâfız İrâkî, Hafız Muhammed b. Tâhir, Tabarânî, Deylemî, Muhammed Nâsıruddin-il Albânî ve...(30)</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rivâyetin Senedi Üzerine:<br>Gerçi bir önceki bölümde bir kısmının isimlerini verdiğimiz Ehl-i Sünnet âlimlerinin, rivayetin zayıflığını ve uydurma olduğunu teyit ve tasdik etmeleri, bizi rivâyetin senedini incelemekten müstağnî kılıyor; ama yine de bahsimizin tekmili ve hiçbir şüpheye mahal vermemek için rivâyetin senedi üzerinde de kısa bir incelemenin uygun olacağını düşünüyoruz.<br>Evet bu rivayet bildiğimiz kadarıyla altı sahabîden nakledilmiştir ki aşağıda teker teker ele alacağımız üzere bunların hiç birisinin senedi sağlam değildir:</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>*Abdullah İbn-i Ömer:<br>Bu rivâyet Abdullah İbn-i Ömer\'den iki senedle nakledilmiştir; bu iki senedin birisinde ezcümle şu iki râvînin isimleri göze çarpmaktadır:<br>1- Abdurrahim b. Zeyd:<br>Buhâri\'nin ve Nesâî\'nin \"Ez-Zuafâ\" (Zayıf Râvîler) isimli kitaplarında, İbn-i Ebi Hâtem\'in \"El-İlel\" kitabında, İbn-i Cevzî\'nin \"El-Mevzuât\" ve \"El-İlel-ül Mütenâhiye\" kitaplarında, Zehebî\'nin \"Mizân-ül İ\'tidâl\", \"El-Kâşif\" ve \"El-Muğnî\" kitaplarında, Hazrecî\'nin \"Hulâsat-u Tezhib-i Tehzib-il Kemâl\" kitabında ve diğer çoğu ricâl kitaplarında bu râvî, \"Hiçbir değeri yoktur\", \"Çok yalancıdır\", \"Çok yalancı bir habistir\" gibi tabirlerle tanıtılmıştır.<br>2- Zeyd-ül Ammi:<br>Bu adam yukarıda bahsettiğimiz Abdurrahim\'in babasıdır. Şevkânî Şöyle diyor: \"O ikisi son derece zayıftırlar.\" İbn-i Sa\'d \"Zeyd hadiste zayıftır demiştir. İbn-i Adiy ise onun hakkında \"Onun bütün rivâyetleri ve ondan rivâyet eden bütün râvîler zayıftır\" tespitinde bulunmuştur.(31)<br>Diğer senede gelince onda da ezcümle \"Hamzat-ül Cezri\" (Hamza b. Ebî Hamza en-Nasibi)\'yi görmekteyiz. Onun hakkında ise ricâl âlimleri şu tabirleri kullanmışlardır: \"Hadisi münkerdir\", \"Hadisi terkedilmiştir\", \"Hadisi atılmıştır\", \"Bir şeye yaramaz\", \"Hadis uyduran birisidir\", \"Bir para etmez.\" (32)</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>*2. Halife Ömer b. Hattab:<br>2. Halif\'e Ömer\'e dayandırılan rivâyette ise şu râvilerin ismi geçmektedir:<br>1- Naim b. Hammad:<br>İbn-i Cevzî onun hakkında şu tespitte bulunmuştur: \"Naim (ricâl âlimleri tarafından) cerhedilmiştir.\"<br>2- Abdürrahim b. Zeyd: Durumu açıklandı.<br>3- Zeyd-ül Ammî: Durumu açıklandı.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>*Câbir b. Abdullah-il Ensârî:<br>Câbir\'e dayandırılan rivâyet de iki senetle nakledilmiştir. Bu senetlerin birisinde rivâyet ta Mâlik b. Enes\'e ondan da ta Câbire kadar uzanıyor; ancak Mâlik\'ten aşağıya bütün râvîler meçhul ve tanınmayan kimselerdir. Bunu İbn-i Hacer Askalânî \"Tahric-u Ehâdis-il Keşşâf\" isimli eserinde açıkça beyan etmiştir.(33)<br>Diğer sened de ise şu râvîlerin ismini görmekteyiz:<br>1- Ebu Süfyân:<br>İbn-i Hazm \"Ebu Süfyân zayıftır\" demiştir.(34)<br>2- Selâm b. Selim:<br>Yine İbn-i Hazm Bu râvî hakkında ricâl alimlerinden şu görüşleri nakletmiştir: İbn-i Hacer: \"Selam zayıftır.\" İbn-i Harâş: \"O çok yalancıdır.\" İbn-i Hıbbân: \"O bir çok uydurma hadis rivâyet etmiştir.\" Ardından da \"Bu adamın zayıflığında icma edilmiştir\" tespitini eklemiştir İbn-i Hazm.(35)<br>3- Hâris b. Gasîn:<br>İbn-i Abd-il Birr rivâyeti bu senedle naklettikten sonra Şöyle demiştir: \"Bu sened hüccet olamaz; zira senette yer alan \"Hâris b. Gasîn\" meçhuldür ve durumu belli değildir. Yine Ebu Amr ve Zeynüddin-il İrâkî de onun hakkında aynı şeyi söylemişlerdir.(36)<br>*Abdullah İbn-i Abbâs:<br>Abdullah İbn-i Abbâs\'a dayandırılan rivâyetin senedinde ezcümle şu râvîlerin ismi geçmektedir:<br>1- Süleyman İbn-iEbî Kerîme:<br>Ebu Hâtem Râzî, Celâlüddin Suyûtî ve Muhammed b. Tâhir onun zayıf olduğunu söylemişlerdir. İbn-i Adiy ise \"Onun bütün hadisleri münkerdir\" demiştir. Zehebî\'nin tespiti ise şöyledir: \"O, itibarsız ve bir çok münker (hadisin sahibidir.(37)<br>2- Cüveybır b.Said:<br>Bu râvî zayıflığı hakkında ricâl âlimlerinin söylediklerinden bazısı şöyledir: Nesâî ve Dârekutnî: \"Hadisi terkedilmiştir.\" Buhari Ali b. Yahya\'dan Şöyle nakletmektedir: \"Cuveybır\'ın iki hadis naklettiğini biliyorum.\" Ardından ikisini de naklederek onların zayıf olduğunu ortaya koymuştur. İbn-i Cevzî: \"Cuveybır\'a gelince, onun zayıf olduğunda icma etmişlerdir.\" Ahmed b. Hanbel: \"Onun hadisiyle iştigal edilmez.\" İbn-i Muin: \"Hiçbir şeye değmez.\" Cevzecânî: \"Onunla iştigal edilmez.\" Ve benzeri bir çok tabir..(38)<br>3- Ez-Zahhâk b. Müzâhim:<br>Bu râvî hakkında da şu tabirler kullanılmıştır: \"Bu adamdan hadis nakledilmezdi.\" \"Hadis hususunda zayıftır.\" \"Âlimler tarafından cerhedilmiştir.\" Şu\'be ve bir çok âlim ise onun İbn-i Abbas\'ı görmediğini iddia etmişlerdir.(39)<br>*Ebu Hureyre:<br>Ebu Hureyre\'ye dayandırılan rivâyetin senedinde \"Cafer b. Abd-ül Vahid-il Kâzî el-Hâşimî\" isimli râvînin ismi de geçmektedir. Rical kitaplarında bu şahıs da \"Hadis uyduran\", \"Hadis çalan\", \"Yalancı\", \"Hadisi terk edilen\" vb. tabirlerle tanıtılmıştır.(40)<br>Arıca bilindiği gibi Ebu Hureyre\'nin kendisi de bir çok Sünni alim tarafından muteber birisi olarak kabul edilmiyor.<br>*Enes b. Mâlik:<br>Enes b. Mâlik\'e dayandırılan rivayetin senedinde ise \"Bişr İbn-il Hüseyin\" isimli bir râvînin ismini görmekteyiz ki rivâyeti Zübeyr b. Adiy kanalıyla Enes\'ten nakletmektedir.<br>Zehebî \"El-Muğnî\" kitabında, Dârekutnî\'nin onun hakkında \"Terk edilmiştir.\" ve Ebu Hâtem\'in ise \"O Zübeyr\'in diline yalan uydurmuştur.\" dediğini nakletmektedir. Bu râvî hakkında diğer rical alimlerinin yergilerini görmek için İbn-i Hacer Askalânî\'nin \"Lisân-ül Mizân\" kitabına bakılabilir.(41)<br>Böylece bu rivâyetin bütün senetlerini incelemiş bulunuyoruz; gördüğünüz gibi bu senetlerin hiç biri sahih değil ve bazısında üç, bazısında iki ve bazısında da en az bir tane zayıf râvî olduğunu bizzat Ehl-i Sünnet\'in kendi ricâl kitaplarına ve ricâl âlimlerinin görüşlerine dayanarak ispatlamış olduk.<br>Rivâyetin Muhtevası Üzerine:<br>Rivâyetin muhtevası hakkında da birkaç nükteyi hatırlatmakla yetineceğiz:<br>1- Eğer gerçekten bu rivayet doğru olsaydı ve Resulullah\'ın etrafında bulanan sahabenin her birisi gökteki yıldızlar gibi olsaydı, o zaman mesela şu âyetlerin indirilmesinin bir anlamı olur muydu?: \"Eğer o (Peygamber) ölür veya öldürülürse topuklarınız üzerine gerisin geriye mi döneceksiniz.\"(42)<br>\"Etrafınızda olan bedevilerden ve Medine ehlinden nifakı adet haline getirmiş nice münafıklar vardır ki sen onları bilmezsin; onları biz biliriz. Yakında onları iki defa azap edeceğiz; sonra da büyük bir azaba döndürüleceklerdir.\" (43)<br>Eğer sahabenin hepsi âdil ve her biri bir hidâyet yıldızı olsaydı, Allah Resulü onlara hitaben: \"Aman benden sonra kafirler olarak geri dönmeyin.\" (44)<br>Veya: \"Şirk sizin aranızda karıncanın ayak sesinden de gizli olacaktır.\" (45)<br>Yada: \"Çok geçmeden, ümmetim yetmiş üç fırkaya bölünecektir ki onlardan sadece birisi kurtuluşa erecektir...\" (46) buyurur muydu?!<br>Yine Buhari ve Müslim gibi bir çok muteber kaynakta nakledilen şu hadis, sahabenin hepsinin âdil oluşu ve her birisinin bir hidâyet yıldızı olduğuyla bağdaşıyor mu acaba?: \"Kıyamet günü ashâbımın önde gelenlerinden bazısını getirip amel defteri siyah olanlarla birlikte haşredecekler. Ben \"Allah\'ım! Onlar benim Ashâbım!\" dediğimde, şu cevabı duyacağım: \"Senden sonra bu Ashâbının neler yaptıklarını bilmiyorsun!\" O zaman ben de o salih kulun sözlerini (Mâide, 117\'de Hz. İsa\'nın (s.a) sözü kastediliyor) tekrarlayacak \"..Ve ben aralarında bulunduğum sürece amellerine şahittim onların, beni aralarından aldıktan sonra de kendin şahid oldun\" diyeceğim. Bunun üzerine bana şöyle denilecek: \"Sen aralarından ayrılır ayrılmaz bunlar mürted olup dinden çıktılar ve eski hallerine döndüler.\" (47)<br>Bakın bu hadiste Allah Resulü açık bir şekilde kendisinden uzaklaştırılan kimselerin, ashabından olduğunu söylüyor. Bu da açıkça öyle her sahabî denen kimsenin hidayet yıldızı ve âdil olmadığını, dolayısıyla bahis mevzuumuz olan \"yıldızlar\" rivayetinin doğru olamayacağını ortaya koyuyor.<br>2- Sahabî ismi ile anılan birçoklarının hayat hikayeleri, bir çok amelleri ve icraatı bu rivâyetin doğru olamayacağının bir diğer açık kanıtıdır. Zira bunlardan bugün bile takdis edilen bir çoklarının, yalancılık, birbirine küfretme, iftirada bulunma, zina, şarap içme ve birbirleriyle savaşma ve birbirlerinin kanını dökme gibi Kur\'an âyetleri ve Resul\'ün sünnetiyle yasaklanan ve yapan kimselerin fâsık ve fâcir olup büyük azapları hak ettikleri, büyük günah ve kötülüklere bulaştıklarını bir çok muteber kaynakta okumaktayız ki arzu edenler ilgili kaynaklara baş vurabilirler. İstedikleri takdirde bunların bariz örneklerini biz de belgeleriyle birlikte kendilerine sunabiliriz.<br>Durum böyleyken söz konusu rivayeti doğru kabul edip bu amellere bulaşan kimseleri hidayet yıldızı olarak addetmeği siz akıl ve mantığınıza sığdırabiliyor musunuz ki Allah\'ın Resulü\'ne de böyle bir sözü yakıştırabilesiniz?! Yoksa Resulullah kendinden sonra meydana gelecek olaylardan haberi mi yoktu? En azından bu olayların meydana gelebileceğine ihtimal bile vermiyor muydu? Hayır kesinlikle böyle bir şey doğru olamaz. Zira yukarıda örnek olarak zikrettiğimiz âyet ve hadisler, bunun böyle olamadığını ve Allah Resulü\'nün bu olaylardan haberdar olduğunu açıkça göstermektedir. Bu ise bu hadisin kesinlikle uydurma olduğunu ortaya koyuyor. Zira haberdar olduğu halde böyle bir şeyi buyurması asla düşünülemez.<br>3- Ashabın en azından bir kısmının arasında çoğu zaman şiddetli ihtilafların yaşandığını, bir çok konuda farklı düşündüklerini, hatta bu ihtilafların bazen kavga ve nizaya ve bilindiği gibi bazen binlerce insanın kanlarının akıtılmasına vesile olan savaşlara dönüştüğünü görmekteyiz (Cemel, Sıffın ve Nehrevan savaşları gibi). Biz bütün bunlarda, onları mazur bile görsek (ki böyle olduğunu kesinlikle kabul etmiyoruz) her birisinin farklı ve bazen taban tabana zıt görüş ve davranışlarının hidâyete götüreceğini kabul etmemiz asla mümkün değildir. Zira bu, Allah Resulü\'nün ümmetini aynı zamanda çelişkili yollara ve hedeflere sevk ve teşvik ettiği anlamına gelir ki bu da hikmet ve hidayet, akıl ve mantık Resulü olan Habibi Kibriya\'dan kesinlikle uzaktır. Kısacası bu rivâyetin böyle bir muhtevaya sahip olması onun uydurma olduğunu ispatlamaya yeter, artar bile.<br>Evet, bir şeyin meşhur olması bizi aldatmamalıdır. Nice meşhur görüş ve rivâyetler vardır ki ciddi bir araştırma ve incelemeye tabi tutulduğunda, esastan yalan ve uydurma olduğunu görürsünüz. Bugün muhakkik âlimler uzun, araştırmaların neticesinde onlarca sahabî ve râvinin uydurma olduğunu ve asla dünyada yaşamadıklarını ve mesela Seyf b. Ömer gibi zındıklıkla suçlanan, dinini dünyaya satmış bazı kıssacı ve yalancı râvilerin hayal ürünlerinden ibarettir. Arzu edenler Allame Murtaza Askerî\'nin \"Abdullah b. Seba\", \"Yüz elli uydurma sahabî\" ve \"Uydurma raviler\" kitaplarına müracaat edebilirler.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>KAYNAKLAR:<br>1-İmam Ahmed b. Hanbel\'in bu görüşü İbn-i Emir-il Hacc\'ın \"Et-Takrir-u Vet-Tahbir\" kitabında, İbn-i Kudâme\'nin \"El-Müntahab\" kitabında, yine Et-Teysir kitabında C.3, S.243 ve Silsilet-ül Ehâdis-iz Zaifet-i Vel-Mevzua, kitabında C.1, S.79 da nakledilmiştir.<br>2-Câmi-u Beyân-il İlm (İbn-i Abd-il Birr), C.2, S.89-90.<br>3-Câmi-u Beyân-il İlm (İbn-i Abd-il Birr), C.2, S.90, İ\'lâm-ül Muvakkıin, C.2, S.223, El-Bahr-ül Muhit (Ebu Hayyan-il Endülüsî), C.5, S.528.<br>4-Söz konusu âlim bu görüşünü, zayıf râvîler hakkında yazdığı \"El-Kâmil\" adlı kitabında, Cafer b. Abd-ül Vâhid-il Hâşimî-il Kadî ve Hamzat-ün Nasibî\'nin hal tercemesi bölümünde açıklamıştır.<br>5-Tahric-u Ehâdis-il Keşşâf (ibn-i Hacer Askalânî), C.2, S.628.<br>6-El-Bahr-ül Muhit, C.5, S.528, Silsilet-ül Ehâdis-iz Zaifet-i Vel-Mevzua, kitabında C.1, S.78.<br>7-Tahric-u Ehâdis-il Keşşâf (ibn-i Hacer Askalânî), C.2, S.628.<br>8-Câmi-u Beyân-il İlm (İbn-i Abd-il Birr), C.2, S.90-91.<br>9-Feyz-ül Kadîr-i Fi-Şerh-il Câmi-is Sağîr (El-Mennâvî), C.4, S.76.<br>10-İbn-i Cevzî bu görüşünü \"El-İlel-ül Mütenâhiye Fil-Ehâdis-il Vâhiye\" isimli kitabında ortaya koymuştur. Bak: Feyz-ül Kadir-i Fi-Şerh-il Câmi-is Sağîr, C.4, S.76.<br>11-Ebekât-ül Envâr kitabının nakline göre İbn-i Dıhye\'nin bu görüşü \"Ta\'lik-u Tahric-i Ehâdis-i Minhâc-il Beyzâvî\" kitabında zikredilmiştir.<br>12-El-Bahr-ül Muhit (Ebu Hayyân-il Endülüsî), C.5, S.527-528.<br>13-Mizan-ül İ\'tidâl (Zehebî), C.1, S.413, C.2, S.102.<br>14-Ed-Dürr-ül Lakît Min-el Bahr-il Muhît, (Bahr-ül Muhit\'in hamişinde basılmıştır), C.5, S.527.<br>15-İ\'lâm-ül Muvakkıîn, C.2, S.223.<br>16-Zeyn-üd Din-il İrâkî\'nin bu görüşü, İbn-i Adiyy\'in \"El-Kâmil\" kitabında, Hamza b. Ebi Hamza Nasîbî\'nin hal tercemesinde, Beyhakî\'nin \"El-Medhal\" kitabında, \"Tahric-u Ehâdis-il Minhâc\" kitabından naklen Ebekât-ül Envâr kitabında nakledilmiştir.<br>17-Tahric-u Ehâdis-il Keşşâf (Keşşaf tefsirinin hamişinde basılmıştır), C.2, S.628.<br>18-Et-Tahrir (Emir Padişah-il Hüseynî\'nin şerhiyle), C.3, S.243.<br>19-Etakrir-u Vet-Tahbîr Fi-Şerh-it Tahrîr; bak: Et-Teysir-u Fi-Şerh-it Tahrir, C.3, S.243-244.<br>20-El-Mekâsid-ül Hasenet-u Fi-Beyân-i Kesirin Min-el Ehâdis-il Müşteheret-i Ale-l Elsine, S.26-27.<br>21-Feyz-ül Kadir Fi-Şerh-il Câmi-is Sağîr (Mennâvî), C.4, S.76.<br>22-Feyz-ül Kadir Fi-Şerh-il Câmi-is Sağîr (Mennâvî), C.4, S.76.<br>23-Kenz-ül Ummâl, C.6, S.133.<br>24-El-Mirqât-u Fi-Şerh-il Mişkât, C.5, S.523.<br>25-Feyz-ül Kadir Fi-Şerh-il Câmi-is Sağîr (Mennâvî), C.4, S.76.<br>26-Nesim-ur Rıyâz Fi-Şerh-i Şifâ-il Kâzî İyâz, C.4, S.423-424.<br>27-Müsellem-us Subût, C.2, S.241.<br>28-İrşâd-ül Fuhûl, S.83.<br>29-Hüsn-ül Ma\'mûl Min İlm-il Usûl, S.56.<br>30-Bu konuda şu kaynaklara bakılabilir: El-Muğnî en Haml-il Esfâr-i Fil-Esfâr (İhya-ül Ulum\'un Hamişinde basılmıştır), C.1,S.34, Tezkiret-ül Mevzûât, S.90-91, Silsilet-ü Ehadis-iz Zaifet-i Vel-Mevzûa, C.1, S.76-78.<br>31-İrşâd-ül Fuhûl, S.83. Feyz-ül Kadir, C.4, S.76.<br>32-Buhâri\'nin ve Nesâî\'nin \"Ez-Zuafâ\" (Zayıf Râvîler) isimli kitaplarında, İbn-i Cevzî\'nin \"El-Mevzuât\" kitabında, Zehebî\'nin \"Mizân-ül İ\'tidâl\" ve \"El-Kâşif\" kitaplarında, Ebu Hayyân\'ın \"El-Bahr-ül Muhît\" kitabında ve diğer rical kitaplarının çoğunda, bu râvînin ismi bölümüne bakılabilir.<br>33-Tahric-u Ehâdis-il Keşşâf, (Keşşâf\' tefsirinin hamişinde basılmıştır), C.2, S.628.<br>34-Silsilet-ül Ehâdis, C.1, S.78.<br>35-Aynı kaynak.<br>36-Câmi-ül Beyân, C.2, S.90-91, İ\'lâm-ül Muvakkıîn, C.2, S.223.<br>37-Bu konuda İbn-i Cevzî\'nin \"El-Mevzûât\"ına, Zehebî\'nin \"Mizân-ül İ\'tidal\" ve \"El-Muğnî\"sine, İbn-i Hacer\'in \"Lisân-ül Mizân\"ına ve Muhammed b. Tahir\'in \"Kanun-ül Mevzûât\"ına ve diğer ricâl kitaplarına mürâcaât edilebilir.<br>38-Bu görüşler için şu kaynaklara bakılabilir: Nesâî ve Buhârî\'nin \"Ez-Zuafâ\" isimli kitaplarına, İbn-i Cevzî\'nin \"El-Mevuât\" kitabına, Zehebî\'nin \"Mizân-ül İ\'tidâl\" ve \"El-Kâşif\" kitabına ...<br>39-Bu görüşler için Zehebî\'nin \"Mizân-ül İ\'tidâl\" ve \"El Muğnî\" kitaplarına ve İbn-i Hacer Askalânî\'nin \"Tehzib-üt Tehzib\" kitabına bakılabilir.<br>40-Bu konuda İbn-i Hacerin \"Tahric-u Ehâdis-il Keşşâf\" ve \"Lisânül Mizân\" kitaplarına, Zehebî\'nin \"Elmuğnî\" ve \"Mizân-ül İ\'tidâl\" kitaplarına, ve Suyûtî\'nin \"El-Liâl-il Masnûa\" isimli eserine baş vurabilirsiniz.<br>41-Lisân-ül Mizân, C.2, S.21-23.<br>42-Al-i İmrân, 114.<br>43-Tevbe, 101.<br>44-İrşâd-ül Fuhûl, s.76<br>45-Feyz-ül Kadir, C.4, S.173.<br>46-El-Mezahib-ül İslamiyye (Muhammed Ebu Zühre), s.14.<br>47-Sahihi Buhâri, Mâide Suresi tefsirinde, \"... Ve kuntu eleyhim şehîdâ...\" babında ve Kitab\'ul Enbiya, \"...Ve ittehazallahu...\" babında ve Sahihi Tirmizi, \"Saffet-ul Kıyâme\" ve \"...Mâ câe fî şa\'nul Heşr...\" babları ve Tâhâ Suresi tefsiri kısmında.</p>\n<!-- /wp:paragraph -->','\"Ashabım gökteki yıldızlar gibidir; hangisine uyarsanız hidayet bulursunuz\" hadisine bakış açınız nedir?','','publish','open','closed','','ashabim-gokteki-yildizlar-gibidir-hangisine-uyarsaniz-hidayet-bulursunuz-hadisine-bakis-aciniz-nedir','','','2020-04-30 20:54:48','2020-04-30 17:54:48','',0,'http://islamex.com/?post_type=ufaq&#038;p=773',0,'ufaq','',0),(774,1,'2020-04-30 20:55:46','2020-04-30 17:55:46','<!-- wp:paragraph -->\n<p>Kur’an-ı Keirm 114 Suredir. Ve bu sureler tüm Müslümanlarca bilinen surelerdir. Türkiye caferileri sitesinin Kuran’-i Kerim bölümünde bu surelerin isimleri ve meali şerifleri mevcuttur.<br>Ehl-i Beyt mektebine bağlı olan kimselerin (Caferilerin) her gün okuduğu ve evlerinde camilerinde muhafaza ettikleri Kur’an Mushafları bir harf fazlalık ve bir harf eksikliği olmadan her kesin bildiği 114 sureyi içine alır.<br>Yüce Allah “Biz zikri (Kur’an’ı) indirdik ve biz onu koruyucularız.” diye buyurmaktadır. İlahi irade yenilemeyeceğine göre hiçbir kimsenin kıyamete kadar Kur’an’ın lafzını değiştirmeye gücü yetmez.<br>Caferi mezhebinin, İslam’ın ilk asrından bu güne kadar taşıdığı inanç budur. Tüm büyük alimlerimiz bu husus açıkça ifade etmişlerdir.<br>Bu açıklamadan iyice anlaşıldığı üzere, Kur’an-i Kerim’de Ehl-i Beyt suresi adında bir sure yoktur.<br>Ancak Kur’n-i Kerim’deki ayetlerin Ehl-i Beyt’in faziletlerini beyan etmesine gelince, basiret gözü kör olmayan her araştırmacı bilir ki, Kur’an-i Kerim’in büyük bir kısmı Ehl-i beyt’in faziletleri hakkındadır ve bazı sureler de Ehli-i Beyt’in faziletini açıklamak için inmiştir. Örneğin Dehr (İnsan) Suresi gibi. Bu surenin, Ehli-i Beyt’in nezirlerini yerine getirmeleri için yetim, esir ve fakire kendi yemeklerini vermesi ve bunun Yüce Allah tarafından en güzel şekilde kabul edildiğini açıklamak hakkında nazil olduğu muteber tefsirlerde nakledilmiştir. (Bkz El-keşşaf ve diğer tefsirler)<br>Yine Fecr suresi Hz. Hüseyin hakkında nazil olduğu Ehl-i beyt mektebinin muteber kaynaklarında mevcuttur.<br>Sevab’ul-A’mal kitabında yer aldığına göre İmam Cafer Sadık şöyle buyurmuştur: “Fecr Suresini farz ve nafile namazlarınızda okuyun; çünkü bu sure Hz. Hüseyin’in suresidir. Kim bu sureyi okursa Cennette Hüseyin’le birlikte onun derecesinde olur. (Bk. Nur’us-Sakaleyn Tefsiri.)”<br>Bu surenin Hz. Hüseyin’e intisap edilmesi belki de bu surenin son dört ayet-i kerimeleri olan<br>“Ey güvene kavuşan can, * Sen ondan hoşnut ve O da senden hoşnut olarak Rabbine dön. * Artık (seçkin) kullarımın içine katı. * ve Cennetime gir.” ayetlerinin Hz. Hüseyin’inin Kerbela’daki şehadetine işaret sayılabileceği için olabilir.<br>Kur’an-i Keirm yüzlerce ayetinin Ehl-i Beyt hakkında ve özellikle Hz. Ali’nin faziletleri hakkında nazil olduğu kesindir. Bu konuda Ehl-i Beyt mektebinin ve Ehl-i Sünnet mezhebinin hadis ve tefsir kitaplarında bir çok sahih hadis mevcuttur.<br>Ehl-i Beyt İmamlarından İmam Muhammed Bakır (a.s)’den nakledilen sahih senetli bir hadiste İmam şöyle buyuruyor:<br>“Kur’an dört kısım olarak nazil olmuştur: Dörtte biri bizim hakkımızdadır. Dörtte biri bizim düşmanlarımız hakkındadır. Dörtte biri de sünnetler ve örneklerdir ve dörtte biri de farizalar ve hükümlerle ilgilidir.” (El-Kafi: 2/628)<br>İlgili hadisleri incelemek için Ehl-i Beyt mektebinin tefsirlerinden Nuru’s-Sekaleyn ve El-Burhan ve Es-Safi tefsirlerine ve Amme’den Suyuti’nin Ed-Durru’l-Mensur ve Hesekani’nin Şevahdu’t-Tenzil kitaplarına müracaat etmek yeterlidir.</p>\n<!-- /wp:paragraph -->','Caferilere göre Kur\'an-i Kerim\'de Ehl-i beyt diye bir sure var mıdır?','','publish','open','closed','','caferilere-gore-kuran-i-kerimde-ehl-i-beyt-diye-bir-sure-var-midir','','','2020-04-30 20:55:47','2020-04-30 17:55:47','',0,'http://islamex.com/?post_type=ufaq&#038;p=774',0,'ufaq','',0),(775,1,'2020-04-30 20:56:59','2020-04-30 17:56:59','<!-- wp:paragraph -->\n<p>Sünnetten maksat Peygamber’in sünnetine uymak ise gerçek anlamda sünnet uyanlar Hz. Ali ve onun şiasıdır. Hz. Ali’nin ve şialarının en belirgin özellikleri Peygamber’in sünnetine tam teslimiyet iken, Ehl-i Beyt’ten ayrı düşen çoğunluğun önderleri “Bu adam sayıklıyor, Bize Allah’ın kitabı yeter” diyerek açıkça Peygamber’e ve sünnetine karşı çıkmış ve en azından sünnete kapsamlı bir şekilde bağlı olmadıklarını ister Peygamber’in hayatı döneminde ve isterse Peygamber’in vefatından sonra ortaya koymuşlardır. Bu bağlamda Peygamber’den sonra da sünnetin yazılmasını yaklaşık yüzyıl yasaklamışlardır.<br>Bu yüzden, Ehl-i Sünnet’ten maksat Peygamber’in sünnetinden çok sahabenin sünnetini temel alan ve özellikle Ehl-i Beyt’in ortaya koydukları gerçek sünneti reddeden akım anlaşılır. Biz Ehl-i Beyt’in şiası olarak Peygamber’in sünnetini bırakıp sahabenin sünnetini değer vermemiz düşünülemez ve biz bu manadaki sünneti kabul etmiyoruz.</p>\n<!-- /wp:paragraph -->','Neden sünnilere Ehli Sünnet ismi veriliyor. Bizler sünnet ehli değilmiyiz?','','publish','open','closed','','neden-sunnilere-ehli-sunnet-ismi-veriliyor-bizler-sunnet-ehli-degilmiyiz','','','2020-04-30 20:57:00','2020-04-30 17:57:00','',0,'http://islamex.com/?post_type=ufaq&#038;p=775',0,'ufaq','',0),(776,1,'2020-04-30 20:57:54','2020-04-30 17:57:54','<!-- wp:paragraph -->\n<p>Sormuş olduğunuz Caferi mezhebine mensupların öğleyle ilkindi, akşamla yatsı namazlarını birlikte kılmalarının gerekçesine dair sorunuzu yanıtlamadan önce, Caferi mezhebinin namazların vakti hakkındaki görüşlerine kısaca bir değinmek istiyorum.</p>\n<!-- /wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Caferi mezhebine göre öğleyle ikindi, akşamla yatsı namazlarının vakti, özel, ortak ve fazilet vakti olmak üzere üç kısma ayrılır. Öğle namazının özel vakti, öğle vaktinin girdiği andan itibaren bir öğle namazının kılınabileceği kadar bir süredir. Yani bu vakitte eda kastıyla yalnızca öğle namazı kılınabilir. Eğer bu vakitte yanlışlıkla bile ikindi namazına niyet etmiş olur ve namazını tamamladıktan sonra onu öğle namazının özel vaktinde kılmış olduğunun farkına varırsa, mutlaka öğle namazını kıldıktan sonra ikindi namazını tekrar kılmalıdır. Ama o vakitte kaza namazı veya nafile namazı kılabilir. Çünkü bu, öğle namazının kazaya kalmasına sebebiyet vermez. Zira aşağıda açıklayacağımız üzere henüz öğle namazının ikindi namazıyla ortak olduğu genel vakti bakidir ve o süre zarfında öğle namazını kılabilir. İkindi namazının özel vakti ise, akşam namazının vaktinin görmesine, bir ikindi namazının kılınabileceği kadar bir süre kalıncadır. Yani bu vakitte yalnızca ikindi namazı kılınabilir ve eğer bir insan, o zamana kadar öğle namazını kılmamış olursa, artık onun öğle namazı kazaya kalmıştır; dolaysıyla o vakitte öğle namazını bırakmalı ve ikindi namazını kılmalıdır; sonra da öğle namazını kaza niyetiyle yerine getirmelidir. Hatta ikindi namazını kılmamış olan bir insan o vakitte kaza veya nafile namazı da kılamaz. Çünkü bu ikindi namazının kazaya kalmasına sebep olmaktadır; bilinçli olarak da bir namazı kazaya bırakmak caiz değildir. Öğle ve ikindi namazlarının müşterek vakitleri ise, bu iki vakit arasında kalan süredir. Ancak mutlaka bu iki namaz tertip üzere kılınmalıdır; yani önce öğle namazı daha sonra da ikindi namazı kılınmalıdır. Eğer bir insan bilinçli olarak bu süre zarfında ikindi namazını öğle namazından önceye geçirirse, ikindi namazı batıl olmuş olur. Dolayısıyla mutlaka öğle namazından sonra ikindi namazını da kılmalıdır. Fakat, bu süre zarfında yanlışlıkla öğle namazını kılmadan ikindi namazına niyet eder ve henüz namazını sona erdirmeden yanlışlığının farkına varırsa, niyetini öğle namazına çevirmeli ve namazını öğle namazı niyetiyle sonra erdirmeli, sonra da ikindi namazını kılmalıdır. Ama eğer bu namazını sona erdirdikten sonra bu hatasının farkına varırsa, onun kılmış olduğu bu namazı sahih sayılır ve yalnızca öğle namazını kılması icap eder. Çünkü bu taktirde vakit açısından ikindi namazına bir halel gelmemiştir ve o öğle namazıyla müşterek olduğu kendi vaktinde kılınmıştır. Burada söz konusu olan sadece öğle namazından sonra kılınması gerektiği şartına, yani tertip şartına riayet olunmamıştır. Bu da yanlışlıkla olduğundan ona bir halel getirmez. Çünkü tertip şartı bilinçli hallerde şarttır; bilinçsiz hallerde değil; yani insan bilinçli olarak ikindi namazını öğle namazından önce kılamaz, ama eğer unutkanlık sebebiyle bu şarta riayet etmezse, ikindi namazı öğle namazının özel vaktinde kılınmadığı taktirde bunun bir zararı yoktur. Öğle namazının fazilet vakti ise, bir şeyin öğle vaktinin girmesinden itibaren doğuya doğru uzamaya başlayan gölgesinin, kendi boyu kadar uzayıncaya kadardır. Yani bu süre zarfında öğle namazını kılmak daha faziletlidir; ve öğle namazını bu süreden sonraya erteleyerek, ikindi namazıyla ortak olduğu geri kalan vakitte kılmak onun faziletini azaltır. İkindi namazının fazilet vakti ise, bir şeyin öğle vaktinin girmesinden itibaren doğuya doğru uzamaya başlayan gölgesinin o şeyin boyunun yedide dördü miktarıca uzaması anından başlar ve o şeyin boyunun iki katı kadar oluncaya kadar devam eder; yani ikindi namazını bu süre zarfında kılmak daha faziletlidir ve bu süreden önce veya sonra öğle namazıyla ortak olduğu geri kalan vakitte kılmak onun faziletini azaltır. Akşam ve yatsı namazı için de aynı şeyler söz konusudur; yani onların da özel, ortak ve fazilet vakitleri vardır. Bununla ilgili açıklamalar, Caferi mezhebinin ilmihal ve fıkıh kitaplarında mevcuttur. Fakat söz fazla uzamasın diye biz bunun da açıklamasına girmiyor ve ilgili fıkıh ve ilmihal kitaplarına müracaat etmenizi tavsiye ediyoruz. Sabah namazına gelince, onun başka bir namazla ortak olduğu müşterek vakti yoktur. Onun vakti fecr-i sadık denen sabah ezanı vaktinden başlar ve güneşin doğmasına kadar devam eder. Ancak sabah namazının da fazilet vakti vardır. Sabah namazının fazilet vakti, sabah ezanından itibaren güneşin doğmasından önce doğu ufkunda beliren kızartının ortaya çıkmasına kadar devam eder. Caferi mezhebinin fıkıh kitaplarında namaz vakitleriyle ilgili bu hükümlerin delilleri mevcuttur. Şimdilik bizi bu hükümlerin dayanakları ilgilendirmemektedir. İsteyen ilgili fıkıh kitaplarına müracaat ederek bu hükümlerin gerekçelerini görebilir. Zaten sizin sorunuz da bu husus değildir. Siz, Caferi mezhebi mensupları arasında yaygın olan öğleyle ikindi ve akşamla yatsı namazlarını birlikte kılmalarının gerekçelerini sormuşsunuz. O halde bu husus üzerinde durmamız icap eder. Aziz kardeşim, yukarıdaki öğleyle ilkindi ve akşamla yatsı namazlarının vakitleriyle ilgili açıklamamız, Caferi mezhebi mensuplarının bu namazları birlikte kılmalarına ışık tutmaktadır. Yani, Caferi fıkhında bu namazların vakitlerinden bir bölümünün ortak vakit kabul edildiğinden bu ortak vakitte bu namazların tertip üzere birlikte kılınmasında bir sakınca görülmemektedir. Peki Caferiler bu görüşlerinde neye dayanmaktadırlar? Acaba gerçekten bu namazların ortak vakitleri var mıdır? İşte bu soruların cevabını bulmak için baş vurabileceğimiz tek kaynak Kur’an-ı Kerim ve Hz. Resulullah (s.a.a)’ın sünnetidir. Bu konuyu Kuran-ı Kerim ve Hz. Resulullah’ın sünnetine sunmadan önce, şunu belirteyim ki, sizin de belirttiğiniz üzere, bütün Müslümanlar hac mevsiminde Arafat’da öğle namazından hemen sonra ikindi namazını kılarlar, buna da “cem-i taktim” denir. Keza, Müzdelife’de akşam namazını erteleyip yatsı namazıyla birlikte kılarlar, buna da “cem-i ta’hir” denir. Bu hususta hiçbir ihtilaf yoktur. Dayanakları ise, Hz. Resulullah (s.a.a)’dan gördükleri uygulamadır. Hz. Resulullah hac amelini yerine getirirken bu uygulamayı yapmış ve bunun aksi bir uygulama hazretlerinden görülmemiştir. Dolayısıyla bütün Müslümanlar bu uygulama üzerinde ittifak etmiştir. Hac dışındaki durumlara gelince, Hanefi mezhebi, ister sefer hali olsun, ister mukim hali, hiçbir halükarda bu namazların birlikte kılınamayacağı görüşünü ileri sürürken, Şafii, Maliki ve Hambeli mezhepleri bu namazların sefer halinde birlikte kılınabileceği, mukim halinde ise, ayrı ayrı kendilerine has kabul ettikleri vakitte kılınmaları gerektiği fetvasını vermişlerdir. Seferi olmak hariç, yağmur, korku ve hastalık gibi mazeretlerden dolayı da birlikte kılınıp kılınamayacağı hususunda ise, ihtilafa düşmüşler; bazıları bu mazeretlerden dolayı da birlikte kılınabileceklerine cevaz verirken, bazıları da bu hallerin birlikte kılmaya cevaz vermediğini savunmuştur.Caferi mezhebinin görüşünü de yukarıda gördünüz; bu namazların ayrı ayrı kendi fazilet vakitlerinde kılınmalarının daha faziletli olduğu kabul edilmekle birlikte, tertip üzere ortak vakitte beraber kılınmalarının da caiz olduğu kabul edilmiş, kolaylık olduğundan dolayı da daha fazla bu uygulama yaygınlık kazanmıştır. Peki Caferiler bu uygulamalarını neye dayandırmaktalar? Eğer gerçekten de Ehl-i Sünnet kardeşlerimizin iddia ettikleri şeklinde bu namazların vakitleri ayrı ise, bu durumda Caferilerin bu uygulamaları yanlıştır demektir. Çünkü, genellikle Caferilerin öğle namazından hemen sonra ikindi namazını ve akşam namazından hemen sonra da yatsı namazını kıldıklarına göre, bu durumda onların ikindi ve yatsı namazlarını kendi vakitlerinden önce kılmaları gerekir. Bir namazı da vaktinden önce kılmak onun batıl olmasına yol açar. Açıktır ki, bu itiraz Müslümanların Arafat ve Müzdelife’de yaptıkları uygulamayla, Şafii, Maliki ve Hambelilerin seferi halde yaptıkları uygulamaya da varittir. Çünkü bu durumda cem-i takdim yaptıkları taktirde ikindi namazıyla yatsı namazının vaktinden önce kılınması gerekmekte ve cem- i ta’hir yaptıkları taktirde de öğle namazıyla akşam namazlarının kendi vakitlerinin dışında kılınması icap eder. Acaba Arafat ve Müzdelife’de bu uygulamayı yapan Hz. Resulullah’ın ve sefer halinde cem etmeğe cevaz veren o kardeşlerimizin namazlarının bir kısmını vaktinin dışında kıldığını kabul etmek mümkün müdür? Açıktır ki, böyle bir şeyi söylemek mümkün değildir. Oysa Ehl-i Sünnet kardeşlerimiz, genellikle Caferilere, “biz beş vakit namazımızı kendi vaktinde kılıyoruz; siz ise beş vakti üç vakte indirmişsiniz ve namazının bir kısmını vaktinin haricinde kılıyorsunuz” itirazını yapıyorlar. Eğer bu itiraz doğru olursa, yukarıdaki durumlar için de aynı şey söz konusudur. Ehl-i Sünnet kardeşlerimizin “yukarıdaki durumları sizin yaptığınız uygulamayla mukayese etmek mümkün değildir; çünkü bu durumlarda böyle yapılabileceğine bizzat Hz. Resulullah (s.a.a)’den cevaz gelmiştir ve bu durumlarda böyle yapılmanın caiz olduğu Hz. Resulullah (s.a.a)’in sünnetiyle sabittir” demeleri mümkündür. Onlara cevabımız şudur ki, biz de kendi uygulamamızı Hz. Resulullah (s.a.a)’in uygulama ve sünnetine dayandırmaktayız. Biz bunu kendi yanımızdan çıkarmamışız ki, sizin bu itirazınız yerinde olsun. Bize Ehl-i Beyt kanalıyla ulaşan mütevatir hadisler, Hz. Resulullah (s.a.a)’ın yukarıda işaret ettiğimiz haller dışında da, herhangi bir mazeret olmaksızın mukim halinde namazlarını cem ederek kıldığını belirtmektedir. Biz de Hz. Resulullah (s.a.a)’ın bu sünnetine istinaden bunun caiz olduğunu kabul etmişiz; bir kolaylık olduğundan dolayı da bu uygulama yaygınlık kazanmıştır. Hz. Resulullah (s.a.a)’ın bu uygulaması sadece biz Ehl-i Beyt dostlarının kaynaklarında da yer almamıştır ki, Ehl-i Sünnet kardeşlerimiz; “biz buna itibar etmeyiz, bunlar sizin uydurma hadislerinizdir” desinler. Bu hadisler, Ehl-i Sünnet kardeşlerimizin en muteber hadis kaynaklarında da yer almıştır. O halde, Ehl-i Sünnet kardeşlerimizin; “Siz Caferiler, beş vakit namazı üç vakte indirmişsiniz” şeklindeki itirazları yerinde bir itiraz değildir. Sonra; Ehl-i Sünnet kardeşlerimiz, bu namazların vakitlerinin onları iddia ettikleri şekilde ayrı olduklarını neye dayandırıyorlar? Kur’an-ı Kerim’de böyle bir açıklama yoktur. Aksine Kur’an-ı Kerim’in açıklaması bizim görüşümüzü onaylamaktadır. Bakınız, Allah Tela Kur’an- ı Kerim’de “Namaz, mü’minler için vakitli bir farzdır” buyurmakla birlikte, Hud Suresi’nin 114. ayetiyle İsra Suresi’nin 78. ayetlerinde bu vakitleri bizim inandığımız şekilde açıklamaktadır. Allah Tela Hud Suresi’nin 114. ayetinde şöyle buyuruyor: “Günün iki tarafında ve gecenin ilk yarısında namaz kılın” buyuruyor. Görüldüğü üzere, bu ayette öğleyle ikindi ve akşamla yatsı namazlarının vakitleri birlikte açıklanmıştır. Çünkü günün ilk tarafı sabah namazının vaktidir. İkinci tarafı ise, öğleyle ikindinin vaktidir. Gecenin ilk yarısı da akşamla yatsının vaktidir. O halde bu ayetten biz Ehl-i Beyt dostlarının inancı ortaya çıkmaktadır. Çünkü biz de bu namazların vakitlerinin ortak olduğu görüşündeyiz. Yine, Allah Tela İsra Suresi’nin 78.ayetinde de: “Güneşin zevalından (öğle vaktinden) gece yarısına kadar ve bir de fecir aydınlandığı zaman namaz kılın...” buyuruyor. Görüldüğü üzere, bu ayet-i kerimede de Allah Tela öğleyle ikindi ve akşamla yatsı namazlarının vaktini birlikte açıklamış ve bunları birbirinden ayırmamıştır. Bu da bizim inancımızın aynısıdır. Burada Ehl-i Sünnet kardeşlerimiz; “Evet her ne kadar bu ayetlerde mezkur namazların vakti birbirinden ayrılmamışsa da; Hz. Resulullah kendi uygulamasında bunları, şimdi bizim kıldığımız şekilde ayrı ayrı kılmış, ayrıca hadisi şerifte Cebrail’in bu vakitlerde Hz. Resulullah’a inerek ona nasıl namaz kılacağını öğrettiği yer almıştır; dolaysıyla da bizim uygulamamız doğrudur” diyebilirler. Bunun cevabı da açıktır. Zira bu namazları ayrı ayrı kılan Hz. Resulullah onları herhangi bir mazeret olmaksızın birlikte de kılmıştır. Bundan da şu sonuç çıkar ki, bu namazların vakitleri müşterektir, onları birlikte de kılmak mümkündür ayrı ayrı kılmak da. Ancak Hz. Resulullah daha çok onları ayrı ayrı kıldığına göre, onları ayrı ayrı o vakitlerde kılmak daha faziletlidir. Ancak birlikte kılmanın da hiçbir mahzuru yoktur. Bu da biz Ehl-i Beyt dostlarının görüşlerinin aynısıdır. O halde bir Müslüman’ı böyle bir uygulama yapıyor diye kınamak ve ona “senin namazın olmadı, sen İslam’ın hükmünü çiğnedin gibi itiraz etmek” çok yersiz ve abes bir itirazdır. Biz, Hz. Resulullah (s.a.a)’ın herhangi bir mazeret olmaksızın mukim halinde bu namazları birlikte kıldığını söyledik, ama bu hususu açıklayan hadislerden örnekler vermedik, şimdi bu hadislerden bazılarına işaret etmek istiyorum. Ancak Ehl-i Beyt kaynaklarında yer alan bu hususu açıklayan hadisler, Ehl-i Sünnet kardeşlerimiz için bağlayıcı olmayacağından, Ehl-i Sünnet kardeşlerimizin kendi temel kaynaklarında yer alan bu hadislerin bazısına işaret edeceğim. Ehl-i Sünnet’in Hambeli mezhebinin kurucusu Ahmet bin Hanbel el-Müsned adlı hadis kitabının 1828 numaralı hadisinde İbn-i Abbas’tan naklen diyor ki: “Resulullah (s.a.a) Medine’de mukim olup seferi olmadığı halde yedi rekatı ve sekiz rekatı birlikte kıldı” Maliki mezhebinin kurucusu olan İmam Malik de el-Muvatta adlı hadis kitabının 300 numaralı hadisinde İbn-i Abbas’tan naklen diyor ki: “Hz. Resulullah (s.a.a) bir korku ve sefer durumu olmaksızın öğleyle ikindiyi ve akşamla yatsıyı birlikte kıldı.” Ayrıca bakınız; Sahih-i Buhari hadis no: 510, Sahih-i Müslim hadis no: 1146, 1153, Sahih-i Tirmizi hadis no: 172, Sahih-i Nesai hadis no: 597, 598, Sünen-i Ebu Davud hadis no: 1024, 1025, Müsned-i Ahmet hadis no: 2426 Yine Müslim kendi hadis kitabının 1147 numaralı hadisinde İbn-i Abbas’tan naklen diyor ki: “Hz. Resulullah (s.a.a) Medine’de bir yağmur veya korku söz konusu olmaksızın, öğleyle ikindiyi ve akşamla yatsıyı birlikte kılardı. Ravi diyor; ben İbn-i Abbas’a “Neden böyle yapardı?” dedim. İbn- i Abbas: “Ümmetine zorluk çıkarmasın diye” cevabını verdi. Ayrıca bu hususta bakınız: Sahih-i Buhari 529 ve 1103 numaralı hadisleri, Sahih-i Nesai 585 ve 599 numaralı hadisleri, Sünen-i Ebu Davud 1027 numaralı hadisi, Müsned-i Ahmet bin Hanbel 1818, 1825, 3336, 2451, 2056, 3094, 2152, 3233 ve 3288 numaralı hadisleri Aziz kardeşim, hadis kitaplarına baktığımızda sahabenin bu sünneti sürekli olarak uyguladıklarını görmekteyiz. Bunun kanıtı Müslim’in kendi hadis kitabının 1154 numaralı ve Ahmet bin Hanbel’in kendi hadis kitabının 2156 numaralı hadislerinde naklettikleri şu olaydır: “Abdullah bin Şakik diyor; bir gün İbn-i Abbas ikindi namazından sonra bize vaaz vermeğe başladı; bu arada sözü uzattı; öyle ki, güneş battı; gökyüzü karardı ve semada yıldızlar belirmeğe başladı. Bu arada insanlar -bir nakle göre de Beni Tamim kabilesinden bir kişi- ona: “Namaz, namaz” diye bağırmaya başladı. Bunun üzerine İbn-i Abbas sinirlenerek ona: “Bana sünneti mi öğreteceksin; -bir nakle göre de bana namazı mı öğreteceksin- ben Resulullah’ın öğleyle ikindiyi ve akşamla yatsıyı birlikte kıldığını gördüm” dedi. Bir nakilde de “biz Resulullah’ın döneminde iki namazı birleştirerek kılardık” dediği geçmektedir. Bunun bir başka örneği de Buhari’nin ikindi namazının vakti bölümünde naklettiği şu olaydır. Buhari’nin 516 ve 988 numaralı hadislerinde, Nesai’nin 505 ve 506 numaralı hadislerinde ve Ahmet bin Hanbel’in 12762 numaralı hadisinde naklettiği olay şöyledir: “Eba Umame diyor ki; biz Ömer bin Abdulaziz ile birlikte öğle namazını kıldık; akabinde Enes bin Malik’in evine gittik ve onun namaz kıldığını gördük. Ben ona: “Ey amca bu ne namazıdır?” dedim. Enes: “Bu ikindi namazıdır. Bu Resulullah’la kıldığımız onun namazıdır” cevabını verdi. Aziz kardeşim benzeri hadisleri daha da çoğaltmak mümkündür. Biz bu hadislerin tamamına burada yer verecek değiliz. Ancak bu hadislerden anlaşıldı ki, öğleyle ikindi namazını ve akşamla yatsı namazını birlikte kılmak bizzat Hz. Resulullah’ın uygulamış olduğu onun bir sünnetidir. O halde bir kimseyi Hz. Resulullah’ın bu sünnetine uymaktan dolayı kınamak olur mu? Aslında Hz. Resulullah, bu sünneti, İbn-i Abbas’ın hadisinde de geçtiği üzere, ümmetine bir kolaylık olsun diye koymuştur. Hatta hadislerden Hz. Resululah’ın bunu, öyle istisnai olarak değil, sürekli olarak yaptığı anlaşılmaktadır. Çünkü bu hadislerin bir çoğunda süreklilik anlamını ifade eden “Muzari” kipi kullanılmış ve “Hz. Resulullah böyle yapardı” tabiri kullanılmıştır. Bu durumda bu sünnete uymak her Müslüman’ın en doğal hakkıdır. Hiçbir kimse, kraldan daha kral kesilerek Allah ve Resulü’nün koymuş olduğu bir kolaylığa karşı çıkma hakkı yoktur. Özellikle de içinde bulunduğumuz bu asırda Hz. Resulullah’ın koymuş olduğu bu kolaylığın ne kadar elzem olduğu daha belirgin olarak önümüze çıkmaktadır. Çünkü biliyoruz ki, bir çok Müslüman ve dindar insan sırf bu zorlamalar yüzünden Allah’ın farizesini yerine getiremiyor veya birçok vakitte onu ihmal etmek zorunda kalıyor. Birçok insan mamurluk ve benzeri görevlerde bulunduklarından dolayı hem öğle, hem de ikindi vakti namaz kılma imkanına sahip olamıyor; bundan dolayı da namazı kökten terk ediyor. Oysa, eğer biz Allah ve Resulü’nün tanımış olduğu bu kolaylığı onlardan esirgemeseydik, belki de namaz kılanların oranı şimdikinin birkaç katı daha artabilirdi.</p>\n<!-- /wp:paragraph -->','Namazların cem\'i meselesini(birleştirilerek kılınmasını) açıklar mısınız.','','publish','open','closed','','namazlarin-cemi-meselesinibirlestirilerek-kilinmasini-aciklar-misiniz','','','2020-04-30 20:57:55','2020-04-30 17:57:55','',0,'http://islamex.com/?post_type=ufaq&#038;p=776',0,'ufaq','',0),(777,1,'2020-04-30 22:04:43','2020-04-30 19:04:43','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box 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fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 22:04:43','2020-04-30 19:04:43','',2,'http://islamex.com/?p=777',0,'revision','',0),(779,1,'2020-04-30 22:48:47','2020-04-30 19:48:47','<p>[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][vc_column_text]</p>\r\n<div class=\"\">\r\n<div class=\"wpb_wrapper 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category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][/vc_row][vc_row][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" 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link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]</p>\r\n','Home','','inherit','closed','closed','','2-revision-v1','','','2020-04-30 22:48:47','2020-04-30 19:48:47','',2,'http://islamex.com/?p=779',0,'revision','',0),(781,1,'2020-05-01 00:32:34','0000-00-00 00:00:00','','Otomatik taslak','','auto-draft','closed','closed','','','','','2020-05-01 00:32:34','0000-00-00 00:00:00','',0,'http://islamex.com/?post_type=block&p=781',0,'block','',0),(783,1,'2020-05-01 00:53:42','2020-04-30 21:53:42','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][vc_column_text]\r\n<div class=\"\">\r\n<div class=\"wpb_wrapper vc_column-inner\">\r\n<div class=\"porto-content-box featured-boxes wpb_content_element \">\r\n<div class=\"featured-box \">\r\n<div class=\"box-content\" style=\"border-top-color: #2980b9;\">\r\n<div class=\"porto-recent-posts wpb_content_element \">\r\n<h4 class=\"wpb_heading \">Son Eklenen Makaleler</h4>\r\n<div class=\"row\">\r\n\r\n[ultimate-faqs]\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n[/vc_column_text][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][WorldPrayerTime][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"6\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column width=\"1/3\"][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][/vc_row][vc_row][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][vc_row_inner el_class=\"flex-style\"][vc_column_inner el_class=\"mb-4 mb-lg-0\" offset=\"vc_col-md-6\"][vc_custom_heading text=\"RECENT ARTICLE\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"VIEW BLOG\" read_more=\"box\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fblog%2F|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][porto_blog post_layout=\"medium-alt\" number=\"1\" excerpt_length=\"24\" el_class=\"mb-0\"][/vc_column_inner][vc_column_inner offset=\"vc_col-md-6\"][vc_custom_heading text=\"from instagram\" font_container=\"tag:h2|font_size:22|text_align:left|line_height:1\" use_theme_fonts=\"yes\" text_transform=\"text-uppercase\" font_weight=\"700\" el_class=\"ls-150em m-b-md\"][porto_info_box icon=\"fas fa-long-arrow-alt-right\" icon_size=\"14\" icon_color=\"#606da6\" icon_border_radius=\"500\" title=\"@PORTODECOR\" read_more=\"box\" link=\"url:%23|title:Blog||\" pos=\"heading-right\" heading_tag=\"h5\" title_font_style=\"700\" title_font_color=\"#606da6\" el_class=\"ls-150em\"][/porto_info_box][vc_column_text el_class=\"mb-0\"][jr_instagram id=\"2\"][/vc_column_text][/vc_column_inner][/vc_row_inner][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-05-01 00:53:42','2020-04-30 21:53:42','',2,'http://islamex.com/?p=783',0,'revision','',0),(784,1,'2020-05-01 01:13:21','2020-04-30 22:13:21','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][vc_column_text]\r\n<div class=\"\">\r\n<div class=\"wpb_wrapper vc_column-inner\">\r\n<div class=\"porto-content-box featured-boxes wpb_content_element \">\r\n<div class=\"featured-box \">\r\n<div class=\"box-content\" style=\"border-top-color: #2980b9;\">\r\n<div class=\"porto-recent-posts wpb_content_element \">\r\n<h4 class=\"wpb_heading \">Son Eklenen Makaleler</h4>\r\n<div class=\"row\">\r\n\r\n[ultimate-faqs]\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n[/vc_column_text][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][nafeza_prayer_times][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"2\" per_page=\"10\" columns=\"6\" 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G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi her iki şahsiyetin akrabalık bağı Abdumenaf&rsquo;da birleşiyor.</p>  <p style=\"text-align: justify;\"> 	Hz. Peygamber&rsquo;in m&uuml;barek ismini, İlahi emir gereği Muhammed[2]&nbsp;k&uuml;nyesini ise Ebu&rsquo;l Kasım[3]&nbsp;koydular.</p>  <p style=\"text-align: justify;\"> 	İmam Bakır (a.s)&rsquo;ın buyurduğuna g&ouml;re, Hazretin doğumunun yedinci g&uuml;n&uuml; Ebu Talib, Peygamber (s.a.a) i&ccedil;in bir kurban kesti ve akrabalarını misafirliğe davet ederek ş&ouml;yle dedi: &quot;Bu Ahmed&rsquo;in akikasıdır.&rdquo; Misafirler; &ldquo;Onun ismini neden Ahmed koydun?&rdquo; diye sorduklarında, Ebu Talib; &ldquo;Yer ve g&ouml;k ehlinin &ouml;vg&uuml;s&uuml;nden dolayı onun ismini Ahmed koydum.&rdquo; dedi.[4]&nbsp;İşte bundan dolayı Emir-ul M&uuml;minin Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in de, iki ismi bulunan peygamberlerden olduğunu s&ouml;ylemiştir.[5]</p> ','Hz. 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Elinizdeki eserde yer alan yedi makalede işte bu konular işlenmiştir. Bu yedi makalede, Kur’an’ın mümin bir birey için nasıl bir yaşam tarzı belirlediği, Hz. Peygamber’in ve Ehlibeyt İmamları’nın (a.s) Kur’an’ın belirlediği bu yaşam tarzını ne şekilde hayata geçirdikleri; çocukluktan itibaren Müslüman bir bireyin ahlakî, duygusal ve sosyal açılardan nasıl bir eğitime tabi tutulursa Kur’an’ın bize örnek gösterdiği masumların hayat tarzına ulaşabileceği ele alınmış; öte yandan Müslümanların farklı dinlerle mütedeyyin insanlarla ve topluluklarla nasıl davranmaları gerektiği üzerinde durulmuştur.</strong>\n<a href=\"#\" class=\"pdfindir\">PDF indir</a>\n<style>\n.pdfindir{width:100%;text-align:center;\n	background-color:#ff7070;\n	border-radius:4px;\n	display:inline-block;\n	cursor:pointer;\n	color:#ffffff;\n	font-family:Arial;\n	font-size:18px;\n	padding:10px 32px;\n	text-decoration:none;\n}\n.pdfindir:hover {\n	background-color:#fa7257;color:#fff;text-decoration:none;\n}\n.pdfindir:active {\n	position:relative;\n	top:1px;\n}\n\n    </style>    \n\n\n\n','Deneme Kitap1','','inherit','closed','closed','','708-autosave-v1','','','2020-05-04 00:42:29','2020-05-03 21:42:29','',708,'http://islamex.com/?p=825',0,'revision','',0),(828,1,'2020-05-04 21:00:45','2020-05-04 18:00:45','[vc_row equal_height=\"yes\" wrap_container=\"yes\" css=\".vc_custom_1563949939402{margin-top: 20px !important;}\"][vc_column offset=\"vc_col-md-4\" el_class=\"mb-3 mb-lg-0\" css=\".vc_custom_1588258598973{border-top-width: 0px !important;padding-top: 0px !important;padding-right: 0px !important;padding-left: 10px !important;border-top-color: #2980b9 !important;border-top-style: solid !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][vc_column offset=\"vc_col-md-8\"][porto_ultimate_content_box content_pos=\"center\" box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:none|\" el_class=\"h-100 content-align-start\" hover_box_shadow=\"horizontal:px|vertical:px|blur:px|spread:px|style:inherit|\" css_contentbox=\".vc_custom_1588060823701{padding-top: 0px !important;padding-bottom: 0px !important;padding-left: 0px !important;}\" bg_clr=\"#f9f9f9\"][rev_slider slidertitle=\"Exploration Header\" alias=\"exploration-header\"][/porto_ultimate_content_box][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1588249133660{padding-top: 10px !important;}\"][vc_column width=\"4/12\"][porto_recent_products per_page=\"2\" columns=\"2\"][/vc_column][vc_column width=\"5/12\" css=\".vc_custom_1588250883097{padding-top: 14px !important;}\"][vc_column_text]\r\n<div class=\"\">\r\n<div class=\"wpb_wrapper vc_column-inner\">\r\n<div class=\"porto-content-box featured-boxes wpb_content_element \">\r\n<div class=\"featured-box \">\r\n<div class=\"box-content\" style=\"border-top-color: #2980b9;\">\r\n<div class=\"porto-recent-posts wpb_content_element \">\r\n<h4 class=\"wpb_heading \">Son Eklenen Makaleler</h4>\r\n<div class=\"row\">\r\n\r\n[recent-faqs]\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n[/vc_column_text][/vc_column][vc_column width=\"1/4\" css=\".vc_custom_1588251337113{padding-top: 12px !important;}\"][vc_column_text][nafeza_prayer_times][/vc_column_text][/vc_column][/vc_row][vc_row][vc_column css=\".vc_custom_1588251406634{padding-top: 10px !important;}\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\"][vc_column][vc_separator color=\"custom\" style=\"solid\" gap=\"short\" css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_featured_products view=\"products-slider\" spacing=\"20\" per_page=\"10\" columns=\"6\" category_filter=\"true\" orderby=\"menu_order\" order=\"ASC\" addlinks_pos=\"default\" nav_pos=\"nav-center-images-only\" nav_pos2=\"nav-pos-outside\" nav_type=\"nav-style-4\" show_nav_hover=\"yes\" title=\"Featured Products\" el_class=\"mb-5\"][/vc_column][/vc_row][vc_row 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css=\".vc_custom_1563941584266{margin-bottom: 42px !important;}\"][porto_content_box border_top_color=\"#2980b9\"][porto_recent_posts number=\"5\" show_image=\"\" show_metas=\"\" excerpt_length=\"1\" items_desktop=\"1\" items_tablets=\"1\" items_mobile=\"1\" items_row=\"5\" title=\"Son Eklenen Makaleler\"][/porto_content_box][/vc_column][/vc_row][vc_row][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][vc_column width=\"1/3\"][/vc_column][/vc_row][vc_row wrap_container=\"yes\" css=\".vc_custom_1563950924646{padding-top: 80px !important;padding-bottom: 40px !important;}\"][vc_column][porto_products columns=\"6\" category_filter=\"\" orderby=\"menu_order\" order=\"ASC\" use_simple=\"\" count=\"12\" el_class=\"mb-0\"][vc_btn title=\"BROWSE ALL\" style=\"outline\" size=\"lg\" align=\"center\" i_align=\"right\" i_icon_fontawesome=\"fas fa-long-arrow-alt-right\" skin=\"default\" add_icon=\"true\" link=\"url:https%3A%2F%2Fwww.portotheme.com%2Fwordpress%2Fporto%2Fshop29%2Fshop%2F|title:Shop||\" el_class=\"mb-0 text-color-dark\"][vc_separator color=\"custom\" style=\"solid\" css=\".vc_custom_1563951688140{margin-top: 40px !important;margin-bottom: 45px !important;}\"][/vc_column][/vc_row]','Home','','inherit','closed','closed','','2-revision-v1','','','2020-05-04 21:00:45','2020-05-04 18:00:45','',2,'http://islamex.com/?p=828',0,'revision','',0),(829,1,'2020-05-06 19:37:45','2020-05-06 16:37:45','http://islamex.com/wp-content/uploads/2020/05/wc-product-export-5-5-2020-1588694023991.csv','wc-product-export-5-5-2020-1588694023991.csv','','private','open','closed','','wc-product-export-5-5-2020-1588694023991-csv','','','2020-05-06 19:37:45','2020-05-06 16:37:45','',0,'http://islamex.com/wp-content/uploads/2020/05/wc-product-export-5-5-2020-1588694023991.csv',0,'attachment','text/csv',0),(830,1,'2020-05-06 19:39:43','2020-05-06 16:39:43','http://islamex.com/wp-content/uploads/2020/05/kevser.csv','kevser.csv','','private','open','closed','','kevser-csv','','','2020-05-06 19:39:43','2020-05-06 16:39:43','',0,'http://islamex.com/wp-content/uploads/2020/05/kevser.csv',0,'attachment','text/csv',0),(831,1,'2020-05-06 19:51:35','2020-05-06 16:51:35','http://islamex.com/wp-content/uploads/2020/05/kevser-1.csv','kevser-1.csv','','private','open','closed','','kevser-1-csv','','','2020-05-06 19:51:35','2020-05-06 16:51:35','',0,'http://islamex.com/wp-content/uploads/2020/05/kevser-1.csv',0,'attachment','text/csv',0),(832,1,'2020-05-06 19:51:54','2020-05-06 16:51:54','		\n				Hz. Peygamber (s.a.a):\n* Ya Ali, Allah\'ı benden ve senden başkası hakkıyla tanımamıştır. Ve seni Allah\'tan ve benden başka kimse hakkıyla tanımamıştır. (21. Hadis)\n* Eğer insanlar Ali b. Ebî Tâlib\'in sevgisinde birleşselerdi, Allah (cehennem) ateşini yaratmazdı. (816. Hadis)\n* Hiç şüphesiz Ali\'de öyle hasletler (özellikler) vardır ki, eğer onlardan bir tanesi bile bütün insanlarda olsaydı, fazilet olarak onunla yetinirlerdi. (34. Hadis)\n* Ali b. Ebî Tâlib, cennet kapısına asılmış bir halkadır. Kim ona tutunursa, cennete girer. (514. Hadis)		\n			','1001 Hadis Işığında İmam Ali (a.s)','','trash','open','closed','','1001-hadis-isiginda-imam-ali-a-s__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-695',16,'product','',0),(833,1,'2020-05-06 19:51:54','2020-05-06 16:51:54','		\n				Gadir-i Hum çölü, Mekke şehrine 3 mil uzaklıkta Cuhfe yakınlarında yer almakta ve orada her zaman küçük bir nehir bulunmaktaydı. Hz. Peygamber efendimizle birlikte Veda Haccı’ndan dönen kadın ve erkeklerden oluşan yüz yirmi bin kişilik kafile, Hz. Ali’nin (as) velayetinin ilanı için iki gün boyunca bu mekânda konakladı. O sıcak ve kavurucu havada, insanlar su ihtiyaçlarını gidermek için oradaki nehirden yararlandılar. Bu büyük olay ise Gadir-i Hum olarak adlandırıldı. O günden sonra çeşitli yazı, söyleşi ve şiirlerde halkın, Hz. Ali (as) ile yapmış olduğu bu toplu biat, Gadir-i Hum olarak adlandırıldı.\nBüyük Gadir-i Hum Olayı, hicretin 10. Yılı, Zilhicce ayının 18’inde, Kurban Bayramı’ndan sekiz gün sonra, Perşembe günü meydana gelmiştir. O gün Allah (c.c.) tarafından, vahiy meleği aracılığı ile Gadir-i Hum sahrasında halkın toplu bir hâlde Hz. Ali (a.s) ile biatleşme emri şu ayet ile verilmiştir:\nEy Elçi, bildir sana Rabbinden indirilen emri ve eğer bu tebliği ifa etmezsen onun elçiliğini yapmamış olursun.\n(Mâide, 67)		\n			','110 Soruda Gadir-i Hum','','trash','open','closed','','110-soruda-gadir-i-hum__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-696',16,'product','',0),(834,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Dinin kemâli, ilim talep etmek ve onunla amel etmektir. Hz. Ali’nin (a.s) buyurduğu üzere ilim öğrenmeye gayret edenler Allah yolunda cihat edenler gibidir.\nŞüphesiz Hz. Muhammed’i (s.a.a) ve onun getirdiği şeriatı tanımanın en iyi yolu, ilim öğrenip cehaleti alt etmekten geçer. İşte bu yüzden Hz. Peygamber (s.a.a) savaşa giderken okuryazar kimselerden şehirde kalıp diğerlerine ilim öğretmelerini isterdi. Yine okuryazar savaş esirlerinin, Müslümanlara okuma yazma öğretmeleri karşılığında salıverileceğini buyururdu.\nHz. Peygamber’in (s.a.a) gayesi, ilim vasıtasıyla insanı Kur’ân’ın, peygamberlerin ve âkil insanların lanetine maruz kılan cehaletin karanlığını ve iğrenç tortularını ortadan kaldırıp ideal bir ümmet oluşturmak, herkesin ilimden yararlanmasını sağlamak ve böylece kemal ve olgunluk bahçesinde sefa sürmeleri için ortam hazırlamaktı. Nitekim Hz. Peygamber (s.a.a) “İnsanların değeri ve kemâli, ilmi miktarıncadır.” buyurmuştur.\nBu hakir Allah kulu bendeniz, her ne kadar ilmin serin pınarlarından kana kana içmediysem de ilim pınarlarını kendilerine yönlendiren seçkin insanların asude hayat sürdüklerine, cehalete meydan okuduklarına, güvenle yere bastıklarına, bütün zorlukları ilim ile aşıp ferahlığa ulaştıklarına şahit oldum.\nDolayısıyla her Müslümanın ilahî hükümleri öğrenmesi ve onlarla amel etmesi zorunludur. Zira eyleme dönüşmeyen ilim, seraba benzer. Akıl sahipleri seraba değil, hakikate yönelirler.		\n			','313 Derste Dinî Bilgiler','','trash','open','closed','','313-derste-dini-bilgiler__trashed','','','2020-05-08 00:45:39','2020-05-07 21:45:39','',0,'http://islamex.com/?product=import-placeholder-for-697',16,'product','',0),(835,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Her ilmin önem ve değeri onun konusuna bağlıdır. Bütün ilimlerin içinde inanç bilimi en kutsal ve en değerli konuya sahiptir. Her insanın maddî ve manevî hareketlerinin esası ve temeli, sahip olduğu akait usulleri ve inanç prensipleridir, eğer bunlar sağlam ve doğru, kuvvetli ve kusursuz olursa onun amel ve hareketleri, farklı düşünce ve görüşleri de doğru olacaktır.\n1- Eser hazırlanırken eski ve yeni birçok kitaptan faydalanılmıştır. Ancak anlaşılmaz tabirlerin kullanılmamasına ve yararlanılan eserlerin ayrıcalıklarına haiz olmasına özen gösterilmiştir.\n2- Dersler sade ve herkesin anlayabileceği bir düzeyde hazırlanmıştır.\n3- Kitabın içeriği yıllarca ders kitabı ve tecrübe ürünü olduğundan bu konuda ders vermek isteyenlerin faydalanabileceği bir kaynaktır.\n4- Bu eserde imanın beş şartı konusunda sorulabilecek bütün sorulara cevap verilmeye çalışılmış ve konunun iyice kavranılabilmesi için de her dersin sonunda o dersle ilgili sorular hazırlanmıştır.		\n			','40 Derste Ehl-i Beyt İnançları','','trash','open','closed','','40-derste-ehl-i-beyt-inanclari__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-698',16,'product','',0),(836,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Adl-i İlâhi, yalnızca İslam Alemi nde değil hemen her din çevresinde yüzyıllar boyunca insanların zihnini meşgul etmiş ilahiyat sorunlarını anlaşılır bir dil ile ve aklın ve gönlün yatışacağı bir tarzda, İslam ın çözümüne ulaştırmaktadır. Çağımızın büyük iddialarla çeşitli din çevrelerinde ortaya atılan ve tartışılan \"şer\" açıklamaları ile karşılaştırılırsa, İslam ın bu sorunlara getirdiği çözümün eşsizliği de ortaya çıkacaktır.\nMüellifin kullandığı anlaşılır dil, güçlü çevirmen Prof. Dr. Hüseyin Hatemi nin kalemiyle de aynen çeviriye yansıdı. Ayrıca, okurlara kolaylık sağlama amacıyla kitaba Hatemi Hoca tarafından değerli notlar eklendi. Çevirmen tarafından eklenen bu notların geneline kitabın son bölümünde yer verildi.		\n			','Adl-i İlâhî','','trash','open','closed','','adl-i-ilahi__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-699',16,'product','',0),(837,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','Bu kitap, Kur\'ân ayetleri ve Hz. Peygamberin (s.a.a) Ehlibeyti\'nden nakledilen hadislerle ölüm sonrası insanları bekleyen hayat serüvenine ışık tutmuştur.\n\nBu konuyla ilgili şimdiye kadar İslâm âlimleri tarafından yüzlerce değerli eser kaleme alınmışsa da büyük muhaddis Şeyh Abbas Kummî\'nin, Kur\'ân-ı Kerim ve Resulullah ile Ehlibeyt İmamlarından nakledilen hadisleri kaynak alarak \"ölüm, berzah ve kıyamet\" konularını bir arada özetle işlediği bu kitap, Farsça ve Arapça baskı sayılarında rekor kırmıştır.\n\nİçindekiler\n\nBirinci Menzil: Ölüm Sarhoşluğu\n\nİkinci Menzil: Haktan Sapma Anı\n\nBirinci Durak: Kabir Korkusu\n\nİkinci Durak: Kabir Azabı\n\nBerzah\n\nKıyamet\n\nKabirden Dirilmek\n\nAmellerin Tartılması\n\nAmel Defterleri\n\nSırat Köprüsü\n\nCehennem Azabı','Ahiret Menzilleri','','trash','open','closed','','ahiret-menzilleri__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-700',16,'product','',0),(838,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Kuşkusuz, insan toplumsal bir varlık olarak yaratılmıştır ve onun için ilişkisiz bir yaşam düşünülemez. Hedefine ve amacına da ilişki kurmadan varamaz. Dolayısıyla insan için hayatî önem taşıyan konulardan biri, yaşamını kuşatan ilişkileri sağlam bir temel üzerine oturtmak ve onları yaratılışına uygun ve fıtratına hizmet verecek şekilde düzenlemektir. \nİlişkileri düzenleme noktasında insan fıtratını ve onun gerçek ihtiyaçlarını, ancak insanı yaratan ve tüm özelliklerini bilen varlığın öğretilerine dayalı sistem göz önünde bulundurabilir. Yani insanoğlunun bu özelliği, sadece dinî ahlâk ve öğretilerde gözetilebilir.\nDinî ahlâk ve öğretilere bakıldığında, bunun dayanaktan yoksun bir söz olmadığı anlaşılacaktır. Maddî ekoller, insanın ilişki sınırlarını ve alanlarını belirlemede bile yetersiz kalmışken, söz konusu ilişkilere nasıl bir düzenleme getirebilir ve bu hususta önerilerde bulunabilir?\nİlişki alanları içerisinde insanın tüm ilişkilerine yön verecek nitelikte olan ve maddî ekollerin asla dikkate almadığı en önemli husus, insanın kendi iç dünyasıyla olan ilişkisidir. İnsan genel anlamıyla çevresiyle yani doğa ve diğer insanlarla, hatta Rabbiyle ilişkisinden önce kendisiyle gerçeklere dayalı ilişki kurar ve kendisini iyi tanırsa, bu onun diğer ilişkilerine de yön verecek ve gerçek mutluluğu yönünde hareket etmesini sağlayacaktır.\nİmam Ali\'nin (a.s) \"Kendini bilen kimse şüphesiz Rabbini bilir.\"  buyruğu, özü tanımanın önemini ortaya koymaktadır. İnsan kendisiyle ilişki ve bağ kurabildiği takdirde Rabbiyle de bağ kurabilir. Rabbini unutan kimse, kuşkusuz kendisini de unutmuş olacaktır.\nAyrıca kendisiyle iyi bir ilişki oluşturamayan ve özünü tanımayan varlık, etrafındaki varlıkları nasıl tanıyabilir ve onlarla nasıl sağlıklı bir ilişki kurabilir ki?! Kendisiyle barışık olmayan, başkalarıyla da barışık olamaz!\nNefsini bilme sonucu Rabbini bilen bir insan, etrafındaki şeylere de Rabbinin eseri olarak bakar ve değer verir. Sevgi esaslı bakış açısıyla onlarla kendi arasında iyi bir ilişki oluşturur.\nNefsini tanıyan insan, hem kendine, hem kendi dışındaki varlıklara, hem de Rabbine karşı yükümlü olduğunu bilecek ve bu yönde hareket edecektir. \nKısacası diyalog ve ilişkiler bağlamında insanın gerçek konumu korunmalı, ilişkiler gerçekler üzerine kurulmalıdır. Aksi takdirde insan, yaratılışından amaçlanan maksada varamayacaktır.\nElinizdeki eserde insan ilişkileri bu bakış açısıyla irdelenmiş, insan ilişkilerini konu edinen eserlerde eşine rastlanmayan bir biçimde önce ilişki alanları ve öncelik sırası ve taşıdığı değer belirlenmiş, daha sonra her alandaki engeller ve çözüm yolları ortaya konmuştur.\nAhlâk çerçevesinde konuya ışık tutan böylesi değerli bir eseri okuyucularımızın istifadesine sunmanın sevincini yaşarken, değerli müellife ve mütercime şükranlarımızı sunar, Yüce Rabbimizden hepimize kendimizi tanıma başarısını vermesini dileriz.		\n			','Ahlâk ve İlişkilerimiz','','trash','open','closed','','ahlak-ve-iliskilerimiz__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-701',16,'product','',0),(839,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				- Ahlâk, tevhit ilminden sonra en üstün ilimdir.\n- Kur\'ân-ı Kerim, ilâhî elçilerin en önemli amacını, güzel ahlâka ve nefs tezkiyesine kılavuzluk olduğu şeklinde açıklamaktadır. \n- Beşerî toplumlardaki gerek bireysel ve gerekse sosyal bozukluklar, cahillik ve nefsin isteklerine uyma gibi etkenlerden kaynaklanıp, sonuç itibariyle yüce Allah’a itaatsizliğe ve nefs hallerinden gaflet etmeğe neden olur. Bu hastalık ve afetlerin kökünün kazınmasında ahlâk ilmi önemli bir rol oynar.\n- Elinizdeki eserde cevabını bulacağınız sorulardan bazıları:\n* Ahlâkın tanımı nedir?\n* Nazarî ahlâk ve amelî ahlâk nedir?\n* Bilim ve teknolojinin hızla ilerlediği günümüz toplumunda ahlâkî konulara eğilmenin gereği nedir?\n* Din ahlâkı ile seküler ahlâk arasındaki fark nedir?\n* Ahlâkî erdem ve rezillikleri teşhis etmenin ölçüsü nedir?\n* Erdem kazanmanın ve ahlâkî rezilliklerle mücadelenin yolu nedir?\n* Nefsi ıslah etmenin ve arındırmanın pratik aşamaları nelerdir?\n* Nefsin aşamaları nelerdir?\n* Ahlâk düzenini toplumda yerleşik kılmanın yolu nedir?		\n			','Ahlak ve İrfan','','trash','open','closed','','ahlak-ve-irfan__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-702',16,'product','',0),(840,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Akait ve temel düşünceler, her değer sisteminin ve her düzenli ideolojinin temelini oluşturmakta bilinçli veya bilinçsiz olarak insanların davranışlarının şekillenmesinde etkili olmaktadır. İşte bu nedenle, İslâm dininin değer ve davranış sisteminin oluşması ve sağlamlaşması ve böylece tatlı meyveler yetiştirip dünya ve ahiret saadetini temin edebilmesi için bu büyük ve bereketli ağacın kökleri sayılan inanç temelleri kalplere yerleşmeli.\nBu nedenle, âlimler İslâm dininin zuhurunun ilk asrından itibaren çeşitli şekillerde ve farklı metotlarla İslâm akaidini açıklamış, örneğin kelamcılar çeşitli seviyelerde kelam kitapları yazmışlardır. Asrımızda ise, yeni ortaya çıkan şüpheler göz önünde bulundurularak çeşitli akait kitapları yazılarak insanlara sunulmuştur. Fakat bu gibi kitaplar genellikle birbirinden tamamen farklı iki seviyede yazılmışlardır. Biri sade ve geniş açıklamalarla genel halk seviyesi için, diğeri ise karışık açıklamalar, ağır ibareler ve bilimsel kavramlarla ihtisas seviyesi için. Bu arada, orta seviyedeki uygun ders kitaplarının yeri boş kalmış ve yıllar boyu bu ders metinlerine ihtiyaç duyulmuştur.		\n			','Akaid Dersleri','','trash','open','closed','','akaid-dersleri__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-703',16,'product','',0),(841,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				“Muhammedoğulları Tarihinde Teşrih ve Muhakeme” kitabı çok faydalı kitaplardan biridir. Bu kitap, Resulullah’ın Ehl-i Beyt’inin (hepsine selam olsun) hak üzere olduğunu ve mazlumiyetini ispatlamada  anlaşılır ve akıcı bir beyanla yazılmış en güzel, kısa ve eşsiz bir eserdir.\nBen yazarla birkaç defa görüştüm. İran’a yaptığı yolculukta birkaç defa Tebriz ve Hemedan’da onu gördüm; gerçekten de kendi emsallerinden üstün, çeşitli dallarda yetenekli ve dini münazaralarda çok güçlü bir kişiydi. Kadı Behlül benden Şia’nın hadis kitaplarını nakletmek için icazet istedi; bende ona icazet verdim ve ondan Ehl-i Sünnet’in Nebevi hadis kitaplarını nakletme konusunda ayrıntılı bir icazet aldım.		\n			','Âl-i Muhammed Tarihinde Teşrih ve Muhakeme','','trash','open','closed','','al-i-muhammed-tarihinde-tesrih-ve-muhakeme__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-704',16,'product','',0),(842,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				-Hz. Peygamber (s.a.a) şöyle buyurmuştur:\nEhlibeyt\'imin düşmanı benim düşmanımdır. Benim düşmanımsa Allah\'ın düşmanıdır.\nAtalarımız ve dedelerimiz Allah Resulü\'nün bu buyruğundan yola çıkarak, teberra ve tevella kuralına sadık kalmışlar; Allah\'a, Resulü\'ne ve onun Ehlibeyt\'ine dost olanla dost, düşman olanla ise düşman olmuşlardır. Bu da Alevîliğin İslâm\'ın özü olduğunun diğer bir kanıtıdır.\n-Kur\'ân-ı Kerim Hz. Muhammed\'in (s.a.a) evine inmiştir. Cebrail dahi bu evde misafirdir. İslâm\'ın özünü temsil eden yüce Peygamber ve Ehlibeyt\'i bu evin sahibidir. Bu Ehlibeyt insanlığa yol gösterip ışık tutsun diye bizzat Hz. Muhammed\'in terbiyesi ile yetiştirilmiştir. Onun Ehlibeyt\'e uyulmasını istemesi de Allah\'ın bir emri olduğu içindir. Bizim Alevî olarak adlandırılmamızın sebebi ise Peygamber\'den sonra Ehlibeyt\'in başında Hz. Ali\'nin bulunmasıdır. O, İslâm\'ın özüdür. Çünkü buyuruyor ki:\nKonuşan Kur\'ân benim...\nGöğün yollarını ben bilirim...\nHangi ayetin nerede indiğini ve nüzul sebebini ben bilirim...\nAlevilik nedir, Alevi nedir bilmek isterseniz bu kitabı okuyabilirsiniz.		\n			','Alevilik İslâm\'ın Özüdür','','trash','open','closed','','alevilik-islamin-ozudur__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-705',16,'product','',0),(843,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','Yaradanın senden bir dileğim var\n\nDilerim sonumuz selamet olsun\n\nYüce Mevlam sana çok güvenim var\n\nDilerim sonumuz selamet olsun\n\n \n\nBir gün bülbül konar açılmış güle\n\nDilerim Mevlam’dan halimden bile\n\nÇalıştım bu emek gitmesin yele\n\nDilerim sonumuz selamet olsun\n\n \n\nBazen oradaysam bazen burada\n\nEmeğimi boşa verme Yaradan\n\nAhiretten korkarım ateşten nardan\n\nDilerim sonumuz selamet olsun\n\n \n\nBir insanoğluyum geldim dünyaya\n\nKaranlık benzer mi güneşe aya\n\nYalan dünya benziyorsun deryaya\n\nDilerim sonumuz selamet olsun\n\n \n\nKirazlı der ki; açtım sana elimi\n\nHem canımı hem gönlümü dilimi\n\nBir gün açar isen benim yolumu\n\nDilerim sonumuz selamet olsun','Ali\'siz Alevilik Olamaz','','trash','open','closed','','alisiz-alevilik-olamaz__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-706',16,'product','',0),(844,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				İnsanoğlu genelde kendisiyle uzaktan yakından ilgisi olan ve kendi yaşantısı üzerinde etkisi bulunan her şey hakkında araştırma yapıp, mütalâada bulunmaktadır. Beşerin ilim ve sanayi dalında ilerlemesine vesile olan şey de, işte bu gibi araştırmalardır.\nAllah\'ı tanımak, yalnızca biraz fıtratın sesine kulak vermeyi ve tefekkürde bulunmayı gerektirir. Bizleri bu sahada en güzel şekilde düşündüren ve bizlere doğru fikir veren şey; Yaratıcı\'nın, Peygamberi (s.a.a) vasıtasıyla gönderdiği ve kendisini tanıtan kitabı Kur\'ân\'dır. Başka hiçbir şey Allah\'ı Kur\'ân gibi doğru bir şekilde izah edememiş, tanıtamamıştır.\nİşte Şehid Başbakan M. Cevad Bahoner, kaleme almış olduğu bu kitabında hem Kur\'ân ayetlerine dayanarak, hem de ilmî delillerle ve mantığa dayalı olarak, Allah\'ın varlığını güzel bir şekilde izah etmiştir.		\n			','Allah\'ı Tanımak','','trash','open','closed','','allahi-tanimak__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-707',16,'product','',0),(845,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Allah\'ın Ayı\" adlı bu eser, sadece ramazan ayının sırları ve adap erkânıyla ilgili değil, aynı zamanda gençlerin çok önemli sorularına yanıt vererek, ahlaki ve manevi aşamaların özetini de değerli okuyuculara sunmaktadır:\n- Dinin emir ve yasaklanı nasıl ruhsal ve manevi gelişim sağlamaktadır?\n - Amel, ilgi duyduğumuz şeyler ve düşüncelerimiz üzerinde nasıl etki etmektedir?\n -Dindar olabilmek için neden sürekli olarak doğal isteklerimizle mücadele etmek zorundayız?\n- Eğer doğal istek ve çelişkilerimiz kötüyse, neden Allah bizi böyle yaratmıştır?\n - Sürekli yapılması gereken manevi bir programda oluşan yorgunluk ve gönülsüzlüğün sebebi nedir? Bu iyiye mi işarettir yoksa kötüye mi? Bu durumda neler yapılmalıdır?\n - Acaba manevi haz alınmadan yapılan ibadet, insanı Allah\'a yakınlaştırır mı? Nasıl? Namaz çok sade bir ibadet olmasına rağmen neden bazılarına çok zor gelmektedir?\n - Takvaya ilgisizliğin sebebi nedir? Takvaya ilgi duymanın ve takvayı sevmenin yolu nedir?		\n			','Allah\'ın Ayı Ramazan ve Orucun Sırları','','trash','closed','closed','','allahin-ayi-ramazan-ve-orucun-sirlari__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-708',16,'product','',0),(846,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				* Dine yöneliş, insan yönelişlerinin en aslî olanı ve en eskisidir. Mevcut belge ve bulguların da ortaya koyduğu üzere, hiçbir dönemde insanoğlunun hayatı dine yöneliş ve din hissinden boş kalmamıştır…\n* Bir yazarın da dediği gibi: \"Maneviyat ve dine dönüş, Batı\'nın sosyoloji temellerini tehdit eden bir çizgidir; dolayısıyla Batılılar Müslümanların İslâm dinine dönmesinden endişelenmekte; dahası, Hıristiyanların gerçek Hıristiyanlığa dönmesinden de aynı kaygıyı duymaktadırlar…\"\n* Biz, Ehlibeyt Mektebi\'nin, Kur\'ân-ı Kerim ve Hz. Rasulullah\'ın ıtreti kanalıyla elimize ulaşan o gerçek ve asil İslâm olduğuna ve gerçekte, Ehlibeyt Mektebi\'nin, kirli ellerin tahrifine maruz kalmadan bizi hakikat kaynağına götürecek olan yegâne ana yol olduğuna inanmaktayız…\n* En son semavî şeriat sahibi Hz. Resul-i Ekrem (s.a.a) ve O\'nun tertemiz Ehlibeyt\'i (a.s) kanalıyla dinî gerçekleri öğrenmek isteyen dine susamışlar, bu özet eserimize müracaat ederek kat etmekte oldukları yolları için aydınlatıcı bir meşale bulacaklardır.\n* Bu eserimiz; insanlara, inanç ve amel alanında Ehlibeyt\'in (a.s) temel inançları ve dinî öğretilerinin burada kaleme alınanlardan ibaret olduğunu ve bize isnat edildiği hâlde burada kaydedilen ilke ve kavramlarla bağdaşmayan her şeyin bir iftira olduğunu, hiçbir değer ve itibar ifade etmediğini ilan etmektedir.\nMüellifin Önsözünden		\n			','Ana Hatlarıyla Caferilik','','trash','closed','closed','','ana-hatlariyla-caferilik__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-709',16,'product','',0),(847,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Günah işlemek, ruhsal ve psikolojik bakımdan bireyleri ve toplumu denge ve denklikten yoksun bırakacaktır. Bu kanunsuzluktan sakınmak ise takvaya, izzete, keramete, yaratılışsal zenginliklerin ihyasına, gönül yaşamına, batın sefasına, manevî sülûk yönünde adım atmaya, hakkı batıldan ayırt etme konumuna yükselmeye, amelî hikmet kazanmaya, özel ilahî lütuf ve inayetten nasiplenmeye, yüce Allah\'ın özel ödülünü elde etmeye, dış kökenli şeytandan kurtulmaya, rızk bolluğuna, güzel akıbete, can verme zorluğu ve kabir azabı gibi istenmedik durumlardan kurtuluşa ve de Hz. Mehdi\'nin (yüce Allah zuhurunu tez eylesin) batinî hidayetinden yararlanmaya neden olacaktır.\n 		\n			','Ana Hatlarıyla Günah ve Etkileri','','trash','closed','closed','','ana-hatlariyla-gunah-ve-etkileri__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-710',16,'product','',0),(848,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Musa Kazım Paşa\'nın Kerbela olayıyla ve İmam Hüseyin\'le ilgili mersiyelerini topladığı bu eser, failatün, failatün, failün vezniyle yazılmış 185 beyitlik bir mesnevi ile başlar. Mesnevi 7 fasıldan oluşur. Fasıllar arasında Peygamber efendimize, Hz. Ali\'ye, Fatıma\'ya Hasan\'a ve Hüseyin\'e Arapça salavat okunur.\nEserde 30 mersiye mevcuttur. Bu mersiyeler arasında 1 Mesnevi, 5 Kaside, 5 Terkib-i Bend, 1 Terci-i Bend, 3 Müsemmen, 5 Gazel, 6 Müseddes, 2 Muhammes, 1 Murabba, 1 Kıt\'a yer almaktadır. Eser, 1250 beyitten oluşmaktadır.\nEserin orijinal adı \"Makalid-i Aşk\" adını taşımaktadır. Eserin üçüncü baskısı yapılmıştır. Her baskıda aynı mersiyeler yer almaktadır.\nYapılan çalışmada, eserin 1301 tarihinde yapılan ilk baskısı esas alındı. Şiilerin vezinlerinin ve nazım biçimlerinin yazılmasıyla yetinildi. Makalid kelimesi \"miklad\" kelimesinin çoğulu olup \"kilitler, anahtarlar, hazineler\" anlamında kullanılmaktadır. \"Makalid-i Aşk\" kelimesine intibakın güçlülüğü kanaati hasıl olduğundan yayına hazırlanan eserlere orijinal adını değil, \"Aşkın Hazneleri\" adını vermeyi uygun bulduk.		\n			','Aşkın Hazineleri','','trash','closed','closed','','askin-hazineleri__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-711',16,'product','',0),(849,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','Bu kitap, yuvasız kuşların yuvası, göçmen kuşların vatanını anlatan edebî dilde bir yakarıştır. Kısaca aşktır, gözyaşıdır, feryattır. Allah\'tan başkasına kulluktan kurtuluştur. İbrahim\'in İsmail\'i, Hicaz\'ın Hacer\'i, Kerbelâ\'nın kanıdır. Başı ve sonu yoktur bu kitabın. Her bölümü kendine özgü bir bölüm ve derstir.\r\nKısacası çıkmaz sokakların çıkışı, ilâçsız dertlerin devasıdır. Aşkı ve aşk oduyla yanan gönlün öyküsünü anlatmaktadır kendine has bir üslûbuyla... Hem de Dostu ve Sırdaşı olan Gece\'yle dertleşerek... Çünkü hep gece yaşanır hayatlar, gece yapılır gözyaşı ile tövbeler, ıslatılır seccadeler, kaleme dökülür sırlar. Gece, gizemdir örtüye bürünmüş. Sırlarla dolu... Gece olunca insan, ruhu ile arasındaki dünyevî engellerden mümkün olduğu kadar sıyrılmakta ve yüreğinin sesini dinleyebilmektedir... Ve gecede ya-zılan bir başkadır, tıpkı Gece\'ye yazılan bu kitap gibi...','Aşkın Şehrinde Bir Gezinti','','trash','closed','closed','','askin-sehrinde-bir-gezinti__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-712',16,'product','',0),(850,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				“Bağdat Seyyidi”; Saddam\'ın zulmünden kurtulduk derken, ülkelerine demokrasi ve insan hakları getirme vaadiyle giren ve bir daha çıkmayan Amerika\'nın türlü entrikalarına maruz kalan Irak halkının yaşadığı acılardan kesitler sunmaktadır.\nBir tarafta işgal, diğer tarafta bunu “geri kalmış ülkelere iyilik” zanneden Amerikalı asker Jimmy’nin vicdanının derinliklerindeki insani duygular vardır. Benzeştiği kişilerde aynı duyguları bulduğunda bir renk, inanç ve kültür harmonisi bulacaktır karşısında…\nBu romanın en ilginç yanı, işgal dönemi ve işgal öncesi Irak’ın sosyal ve psikolojik yapısını aktarması, ülkenin etnik ve tarihî köklerini aktarırken sömürü yöntemlerine de değinmesidir. Bunlar, farklı zaman ve iktidarlarda, ülkelerin sosyal, stratejik ve coğrafi özelliklerine göre değişen, ama tanıdık yöntemlerdir.		\n			','Bağdat Seyyidi','','trash','closed','closed','','bagdat-seyyidi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-713',16,'product','',0),(851,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Bu kitapta, batı dünyasının şu an içinde bulunduğu sosyal, siyasi ve iktisadi durumunu kısa ama titiz bir şekilde ele almaktadır. Bu yazı dizileri okuyucunun yaşadığı dünya ile batı dünyası arasında gerçekçi bir mukayese yapabilmesine olanak sağlamaktadır.\nBu yazıları 1981 yılının kışında yazarın Avrupa\'ya yaptığı seyahat sonrası kaleme alınıp büyük gazetelerin birinde 10 makale halinde yayınlanmıştır.		\n			','Batı\'nın Batışı','','trash','closed','closed','','batinin-batisi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-714',16,'product','',0),(852,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Bu kitabı yazarken bir takım hatalarımın olacağını düşünerek, önce Allah\'ın affına, sonra da okuyucularımızın hoşgörüsüne sığınıyor, böylelikle Âlemlerin Rabb\'i olan Allah\'ın emirlerinden bir kısmını yerine getirmiş olmayı ümit ediyorum.\nKitabımızda, Kur\'ân\'ın en büyük mucize olduğu vurgulanmıştır. Bu söz sadece benim sözüm değildir. 1400 yıldır \"Ben Müslümanım\" deyip Kur\'ân üzerine araştırma yapan onca insanın hemen hepsinin aynı şeyi dediklerini görmekteyiz.\nBilimsel açıdan baktığımızda; ister Müslüman olsun isterse gayrimüslim, ilim adamları bu güne kadar Kur\'ân\'ın sırlarının tümünü çözememiş, Kur\'ân üzerinde aklî ve ilmî açıdan araştırma yapanlar ister istemez \"Kur\'ân en büyük mucizedir\" demişlerdir ve öyle görülüyor ki, dünya durdukça da bu durum böyle devam edecektir. Bazı Kur\'ân üzerinde çalışma yapan ilim adamları demişlerdir ki: Kur\'ân tıpkı bir sofra gibidir. Nasıl bir adam sofradan ancak midesinin alacağı kadar alıp yiyebiliyorsa, insan da Kur\'ân\'dan ancak kendi bilgi kapasitesince faydalanabilir. İşte bu açıdan bakıldığında; ben de Kur\'ân üzerinde kendi kapasitemce yaptığım araştırmayı değerli okuyucularıma anlatmaya çalıştım. Kur\'ân hakkında araştırma yapmak ve onu insanlara taşımak çok önemli ve ağır bir görevdir. Ben bunun sorumluluğunu üzerime almış değilim. Ancak mensubu bulunduğum biz Anadolu Alevîlerine Kur\'ân hakkında çok yanlış bilgilerin verildiğini anladığım için, kendimi bu konuda vicdanen sorumlu hissettim. On sene gibi bir zaman zarfında, gerek Kur\'ân üzerine ve gerekse bu konuda yazılan çeşitli eserler üzerine hiç durmadan çalıştım, Ehlibeyt\'in Kur\'ân\'la ilişkisi hakkında kendi çapımda eserler okuyup âlimlerden bilgiler edindim. İşte bütün bunların neticesinde, Anadolu\'da, Çorum\'da Alevî bir anne babadan dünyaya gelen bir insan olarak, Kur\'ân\'ın en büyük mucize olduğunu ilmî olarak araştırdım ve bunun doğruluğuna kalben de inanarak bu eseri yazdım. Bu konuda, az da olsa, Allah rızası için insanlığa faydalı olabildiysem ne mutlu bana.\nAllah\'ın lutfü ve keremiyle kitabımızı dört bölüme ayırdık:\nBirinci bölümde; Kur\'ân\'ın en büyük mucize oluşu çerçevesinde; \"Besmele\"nin 19 harfinin Kur\'ân üzerinde bir mühür oluşunun aklî ve ilmî örneklerini vermeye çalıştık.\nİkinci bölümde; Allah\'ın lütfuyla, sevgili Peygamberimizin Ehlibeyti olan 12 İmamlarımızın nesilden nesile 300 küsur sene boyunca Kur\'ân-ı Azimü\'ş-Şan\'ı korumayla memur olduklarını anlatmaya gayret ettik.\nÜçüncü bölümde; halifeliğin nasıl başladığını, kimin daha üstün olduğunu, hakkın kime geçtiğini anlatmaya çalıştık.\nDördüncü bölümde ise yararlı olacağı düşüncesiyle Alemdar Gazetesi\'nin benimle yaptığı bir mülakatı kitabın sonuna ekledim ve okuyucularımızın bu kitabı zevkle okuması için elimizden gelen gayreti gösterdim; bunu yaparken her zaman hakkı ve hakikati üstün tutmaya çalıştım. Şimdiden faydalı ve mübarek olması dileği ile.\nŞunu anladım ki; Allah\'a taraf olmadan, Peygamber\'e (s.a.a) taraf olmadan, Kur\'an-ı Kerim\'i kabul etmeden İmam Ali (a.s) ve 12 İmam\'a taraf olmak mümkün değildir.		\n			','Ben Bir Aleviyim','','trash','closed','closed','','ben-bir-aleviyim__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-715',16,'product','',0),(853,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Ve sözün sonunda, otuz yılın ardından omuzlarımdaki ağır yükü yere bırakarak şöyle diyorum:\nKelimelerin en zalimi “esaret” kelimesidir.\nİran İslâm İnkılâbı Rehberi Ayetullah Hamaneî’nin yazarını takdirle anarak selamladığı takriz yazısında, “Gam ve iftihar duyguları arasında gidip gelerek, bazen de gözyaşı perdesinin ardından okudum.” dediği Ben Hayattayım, İran’da yayımlanmasının hemen ardından kısa sürede çok okunanlar listesine girmiş, yirmiden fazla baskı yapmıştır.\nMasume Abad’ın akıcı dili sayesinde bir solukta okunabilen Ben Hayattayım’da İslâmî idealler uğruna esarette kalmış dört kahraman kadının hayat hikâyesinin ibretle okunmasını temenni ediyoruz.		\n			','Ben Hayattayım','','trash','closed','closed','','ben-hayattayim__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-716',16,'product','',0),(854,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','İmam Seccad (a.s) şöyle buyurmuştur:\n\nGerçekten kabir, ya cennet bahçelerinden bir bahçe veya cehennem çukurlarından bir çukurdur.\n\nBaşka bir rivayette de İmam Cafer Sadık (a.s) şöyle buyurmuştur:\n\nBen sizin hakkınızda berzah âleminden korkuyorum.\n\nBirisi: \"Berzah âlemi de nedir?\" diye sorduğunda İmam:\n\n\"Berzah âlemi, ölümden kıyametin kopma anına kadar sürecek olan kabir hayatıdır.\" buyurmuştur.\n\nDiğer bir rivayette de Resul-i Ekrem (s.a.a) şöyle buyurmuştur:\n\nGerçekte kabir, ahiretin ilk konağıdır. Eğer insan bu konakta kurtulursa, ondan sonraki olaylar daha kolay olacaktır. Eğer bu konakta kurtulamazsa, ondan sonraki olayların sıkıntısı ondan daha az değildir.\n\nYine Hz. Peygamber (s.a.a) şöyle buyurmuştur:\n\nHer kim ölürse onun kıyameti kopmuştur.\n\n***********************************************************************************\n\nKitap teferruata girmemiş ve aşağıdaki beş bölümden oluşmuştur:\n\n1. Ölüm Sarhoşluğu ya da Berzah Âlemine Geçişin Zorlukları\n\n2. Berzahın Anlamı, Görünümü ve Kur\'an Açısından Berzah\n\n3. Berzah Âleminin Bazı Özellikleri\n\n4. Rivayetlerde Berzahın Özellikleri\n\n5. Berzah Âlemiyle İlgili 37 Hikâye','Berzah Alemi','','trash','closed','closed','','berzah-alemi__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-717',16,'product','',0),(855,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Bu eser sessizliğin hâkim olduğu, zifiri karanlığın hüküm sürdüğü bir ortamda hakkın gür nidasından ibarettir. Hakikatin kimden olduğunu öğrenmiş şaşkın ve yolunu şaşırmış bir kişinin çığlığıdır. \nMazlumiyetini ifade eden, taşı yaran, dağları paramparça eden sözlerinden etkilenmiştim. Kalbimin derinliklerine nüfuz eden, mazlumiyetini ifade eden Emîrü’l-Müminin Ali b. Ebu Talib’in sözleri... Bu nasıl bir mazlumiyettir ki kişiyi içine atmak zorunda bırakıyor? Bu mazlumiyet benliğimde büyük bir tesir bırakmış, onun sayesinde betimlenen hakikati elde etmiştim. Bazen bir eleştirmekte, bazen de sorgulamaktaydım.		\n			','Beyrut\'tan Hakikate Yolculuk','','trash','closed','closed','','beyruttan-hakikate-yolculuk__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-718',16,'product','',0),(856,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Ali (a.s) beden ve ruh kemalini bir araya toplamıştı. Geceleri ibadete başladığında, Allah\'tan gayri her şeyden kopar; gündüzleri halkın arasında, onlardan biri gibi yaşardı. Gündüzleri gözler onun eşitlik ve fedakârlık örneği davranışlarına şahit olurdu; kulaklar bilgece öğüt ve sırlar işitirdi ondan. Geceleriyse yıldızlar, Rabbine yakaran Ali\'nin (a.s) yaşlı gözlerine şahit olur, gökler onun coşkulu duaları ve âşıkane münacatlarını dinlerdi mahut bir sessizlikle.\nAli (a.s) hem din âlimiydi hem bilge, hem arifti hem sosyal lider, hem zahitti hem asker, hem hâkimdi hem işçi, hem hatipti hem yazar. Kısacası Ali (a.s) tam anlamıyla ve bütün güzellikleriyle kâmil bir insandı...\nElinizdeki kitap, bir giriş ve iki bölümden müteşekkil bu eserin giriş bölümünde çekicilik ve iticiliğin genel anlamlarına ilaveten, insanların çekicilik ve iticilikleri genel bir çerçevede işlenmiştir. Birinci bölümde İmam Ali\'nin (a.s), onu hakkıyla tanıyan her insanda hayranlık uyandıran nadide kişiliğinin cazibesi ve bu cazibenin etki ve faydaları ele alınmıştır. İkinci bölümde de o Hazret\'in kimleri, ne tür hasletlere sahip insanları kendisinden uzaklaştırdığı boyutu, iticiliği incelenmiştir.\nBu iki bölümden sonra elde edilen netice, İmam Ali\'nin (a.s) iki boyutlu ve iki ayrı güce sahip olduğudur ki, ona uyan ve onun okulunun öğrencisi olmak isteyen de, onun gibi olmalı ve bu iki zıt gücü, yani çekicilik ve iticiliği bir arada taşımalıdır.		\n			','Bilinmeyen Simasıyla Hz. Ali (a.s)','','trash','closed','closed','','bilinmeyen-simasiyla-hz-ali-a-s__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-719',16,'product','',0),(857,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Yüce Allah şöyle buyuruyor: \"Bilmiyorsanız, zikir ehline sorun\" (Enbiya-7 / Nahl-43)\nBu âyet-i kerime de Müslümanlara karşılaştıkları sorunlar hususunda hak ve batılı ayırt etmeleri için ümmetin bilginleri olan Ehl-i Beyt\'e müracaat etmeleri emredilmektedir. Zira Allah onlara ilim öğrettikten sonra kendilerini bu iş için seçmiş, onlar da Kuran\'ın tevilini bilen, ilimde derinleşmiş kimselerdir.\nEhl-i Beyt şunlardır: Muhammed, Ali, Fatıma, Hasan, Hüseyin... Bunlar Al-i Aba  (Abanın Altında Toplananlar) diye de bilinmektedir. Hz. Peygamber\'den (saa) sonra da İmam Hüseyin\'in (as) soyundan gelen dokuz imam da Ehl-i Beyt\'tendir.		\n			','Bir Demet Gül','','trash','closed','closed','','bir-demet-gul__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-720',16,'product','',0),(858,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				Hürremşehir\'de, hala bütün şehrin ahalisinin her Cuma akşamı ziyaret ettiği şehitlikteki bir mezarın taşında şöyle yazar:\nŞehid Behruz Muradi\nKurbanalioğlu\nŞehadet tarihi: 4.3.1367/ 1988 Baharı\nRuhu şad olsun!\nEy yolcu! Henüz vakit varken, Ahiretini kurtarabilmek için davran!		\n			','Bir Direnişten Öyküler','','trash','closed','closed','','bir-direnisten-oykuler__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-721',16,'product','',0),(859,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				İmam Cafer Sadık (a.s): “Bilmediklerinizi sorup öğrenmede tembellik etmeyiniz. Zira bilmediklerinizi öğrenirseniz dünyaya karşı yenilgiye uğrasanız bile, ahirete karşı yenilgiye uğramazsın. Fakat ilim öğrenme fırsatını yitirirseniz, ahirete karşı mağlup olursunuz.” buyurmaktadır.\nYine İmam Cafer Sadık’tan (a.s); Lokman Hekim’in, oğluna: “Ey oğul! Bilmediklerini âlim kimselerden öğren ve bildiklerini ise bilmeyen kimselere öğret.” dediği nakledilmiştir. \nBiz de bilmediklerimizi Kur’an’ı Kerim’de yer alan “...Eğer bilmiyorsanız zikir ehline (ilim sahiplerine) sorun.” ayetine uyarak, gerçek “zikir ehli” olan Allah Resulü Hz. Muhammed’den (s.a.a) ve Ehlibeyt İmamları’ndan sormaya ve cevaplarını özetle aktarmaya çalıştık.\nMüellif		\n			','Bunları Biliyor musunuz?','','trash','closed','closed','','bunlari-biliyor-musunuz__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-722',16,'product','',0),(860,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				İmam Ca­fer Sadık adına bilinçli bir şekilde yanlış bilgiler içeren kitap­ların yazıldığı bu dönemde, hakikatlerin daha iyi bilinmesi amacıyla Caferî Mezhebi esaslarını konu edinen bu kitabın yeni baskısını Ehlisünnet kardeş­lerime, Peygamber Ehlibeyti’ni sevenlere ve Müslüman Alevi kardeşlerime sunmak istedim.\nGözden geçirilmiş bu baskıda, değerli Hasan b. Ali el-Harranî’ninTuhafu’l-Ukuladlı eserinden İmam Cafer Sadık (a.s) buyrukları bölümü ilave edilmiştir.\nAziz okuyucularımdan taassubu bir kena­ra bırakarak kitabı okumalarını ve konular hakkında karar vermelerini istirham ediyorum.		\n			','Caferi Mezhebi ve İmam Cafer Sadık (a.s) Buyrukları','','trash','closed','closed','','caferi-mezhebi-ve-imam-cafer-sadik-a-s-buyruklari__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-723',16,'product','',0),(861,1,'2020-05-06 19:51:55','2020-05-06 16:51:55','		\n				İhtilaflı konuları tartışmak ve her ekolün delillerini bilmek amacıyla ümmetin ulemasının ihlâsla, sıdk-ı niyetle ve her türlü taassup ve önyargıdan uzak bir şekilde bir araya gelmeleri pek de zorolmasa gerek.\nHer ekol ve mezhebin özgür bir ortamda görüşlerini, fıkhi ve fikri konumlarını hiç çekinmeden net bir şekilde ifade etmeleri kadar doğal ve makbul bir şey olamaz  Bunun sonucunca Müslümanlar arasındaki anlaşmazlıklar tamamen ortadan kalkmış olacaktır.\nİşte bu kitapçığın yazılma amacı bu doğrultuda atılan küçük bir adımdır. Gerçeğin ortaya çıkması ve olduğu gibi bilinmesi umuduyla…		\n			','Caferî Şiîleri Tanıyalım','','trash','closed','closed','','caferi-siileri-taniyalim__trashed','','','2020-05-08 00:45:31','2020-05-07 21:45:31','',0,'http://islamex.com/?product=import-placeholder-for-724',16,'product','',0),(862,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				 \nCan Verme Hâliyle İlgili Hükümler\nÖlüm Sonrasıyla İlgili Hükümler\nCenaze Guslü ve Hikmeti\nKefenle İlgili Hükümler ve Hikmeti\nCenaze Namazı\nCenazenin Toprağa Verilmesi\nHediye (Defin Gecesi) Namazı\nCenazeye Dokunma Guslü\nTelkin\nCenaze İçin İhsan Yemeği Vermek\nÖlülerin Ailelerini Ziyarete Gelmeleri\n 		\n			','Caferilikte Cenaze Adabı','','trash','closed','closed','','caferilikte-cenaze-adabi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-725',16,'product','',0),(863,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				 \nCan Verme Hâliyle İlgili Hükümler\nÖlüm Sonrasıyla İlgili Hükümler\nCenaze Guslü ve Hikmeti\nKefenle İlgili Hükümler ve Hikmeti\nCenaze Namazı\nCenazenin Toprağa Verilmesi\nHediye (Defin Gecesi) Namazı\nCenazeye Dokunma Guslü\nTelkin\nCenaze İçin İhsan Yemeği Vermek\nÖlülerin Ailelerini Ziyarete Gelmeleri\n 		\n			','Cenaze Adabı','','trash','closed','closed','','cenaze-adabi__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-726',16,'product','',0),(864,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','* Tevhidi şirkten ayırt etmenin ölçüsü nedir?\n\n* Evliya ve Ehl-i Beyt İmamları\'nın Gaybi kudretine inanmak şirk midir?\n\n* Allah\'tan başkası üzerine yemin edilebilir mi?\n\n* Evliyaya tevessül etmek, şirk ve bidat midir?\n\n* Evliya ve İmamların doğum günlerini kutlamanın hükmü nedir?\n\n* Şefaat dilemek şirk midir?\n\n* Allah\'tan gayrisinden yardım dilenir mi?\n\n* Şia, Kuran\'ın tahrif edildiğine inanıyor mu?\n\n* Neden Şia, hilafetin tayin ile olduğuna inanır?\n\n* Ehl-i Beyt İmamları kimlerdir?\n\n* Şia Ehl-i Beyt İmamları\'nın masumluk sıfatına neden inanıyor?\n\n* Hz. Mehdi kimdir ve neden O\'nun zuhuru beklenmektedir?\n\n* Neden ezan okunurken Ali\'nin (as) velayetine tanıklık edilir?\n\n* Şia\'nın sahabe hakkındaki görüşü nedir?\n\n* Mut\'a nikahından maksat nedir ve Şia neden onu helal biliyor?\n\n* Neden Şiiler, toprak üzerine secde ederler?\n\n* Neden Şiiler, beş vakit namazı üç vakitte kılarlar?\n\n* Şia fıkhının kaynakları nelerdir?\n\n* Ebu Talib\'in iman getirdiğine dair deliller nelerdir?\n\n* Takiyye nedir, niçin ve nerede yapılır?\n\n* Şia\'ya göre Vitir namazı farz mı?','Cevaplıyoruz','','trash','closed','closed','','cevapliyoruz__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-727',16,'product','',0),(865,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Dua, insan hayatında var olması gereken en önemli ibadetlerden biridir. Öyle bir ibadet ki, insanı mutlak yüceliğe bağlayan nurlu bir halkadır. Dua, acziyet içerisinde insanın, Allah’a sırlarını açıp yardım istemesi, yalvarması ve sığınması için yön vermektedir.\nBazen bu yöneliş, ruhta öyle bir arınmaya sebep olur ki, insan hevesler uçurumundan kurtularak, mutlak güç sahibine hicret ve iltica eder.\nElinizdeki eserin ilk bölümünde Yasin Suresi’ne, ikinci bölümde ise İmam Ali’den (a.s) nakledilen Kumeyl duasına yer verildi. Kullanımı kolaylaştırmak ve okuyucuların zamanla manasına vakıf olabilmelerini sağlamak için Arapça metinle anlamını karşılıklı sayfalarda verdik. Ayrıca Arapça okumayı bilmeyenler için Türkçe okunuşunu da ekledik.		\n			','Cevşen-i Kebir','','trash','closed','closed','','cevsen-i-kebir__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-728',16,'product','',0),(866,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Bu kitap, insanlarımız açısından çok hassas bir konuya parmak basmaktadır.\nHemen hemen her alanda kitaplar yazılıp yayınlanırken ve toplumun eğitimini amaçlayan programlar hazırlanırken, çocuk eğitimindeki ihmal ve eskillikler açık bir şekilde görülmekte ve sağlıklı bir çalışmaya rastlanmamaktadır.\nYazar bu eksikliğin bir nebzede olsa giderilmesi amacıyla \"Kur\'an ve Ehlibeyt\'e göre çocuk eğitimi\" kitabını Müslüman\'ız diyen toplumun hizmetine sunmuştur.		\n			','Çocuk Terbiyesi','','trash','closed','closed','','cocuk-terbiyesi__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-729',16,'product','',0),(867,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				İslam Devrimi’nin ortaya çıkışı, siyasal İslam düşüncesini iç ve dış düşüncelerin odak noktası hâline dönüştürmüş, bu müddet zarfında birçok soruyu ve çeşitli endişeleri de beraberinde getirmiştir.\nFıkhi, genel anlamda İslami terminolojideki kimi belirsizlikler, bu konuda uzman olmayan kimseler için birçok şüphe ve soru yumağı yaratmış, sıkıntılara sebep olmuştur. Hatta bazı kavramlar ilim sahibi kimi insanların eline ayağına dolaşmış, bu alandaki doğal seyirlerine engel teşkil etmiştir…\nElinizdeki kitapta iki bölüm hâlinde “Siyasal İslam Düşüncesi” ekseninde çağın getirdiği sorulara cevap verilmeye çalışılmıştır.\nBirinci bölüm, genel anlamda din devleti hakkındaki önemli kelami/iktisadi ve özellikle de İslam devleti hakkındaki temel sorulara ayrılmıştır. İkinci bölümde ise velayet-i fakihin tarihsel geçmişi ve delilleri beyan edilmiş, İslam önderinin yetkilerinin sınırları, velayet ve siyasi oluşumlar arasındaki bağıntı, özgürlük ve medeni toplum gibi konular ele alınmış ve gerçeklerin açığa çıkması için de bu konudaki en temel ve önemli sorulara cevap verilmeye çalışılmıştır.		\n			','Din Ve Siyaset','','trash','closed','closed','','din-ve-siyaset__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-730',16,'product','',0),(868,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				\"Dinimi Öğreniyorum\" kitabi İslam öğretilerini öğrenme yolunda  atılan ilk adım sayılabilir. Bu eserle inanç ilkeleri, ahlak ve İslam hükümleriyle ilgili bilgi edineceksiniz. Basit ve kolay dil kullanılmasına özen gösterilmiştir. Büyükler için de faydalı bir eserdir. Konular alt bölümde ele alınmıştır.\n1- Tevhid ve Allah\'ı Tanıma\n2- Mead ve Ahiret\n3- Nübüvvet (Peygamberi Tanıma)\n4- İmamet\n5- Furu-u Din (Din Hükümleri)\n6- Ahlak ye Adap\nİşlenen konular her Müslümanın bilmesi gereken ve bir bedenin organları gibi birbirine bağlı ve uyumlu konulardır.		\n			','Dinimi Öğreniyorum c.1','','trash','closed','closed','','dinimi-ogreniyorum-c-1__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-731',16,'product','',0),(869,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				\"Dinimi Öğreniyorum\" kitabi İslam öğretilerini öğrenme yolunda  atılan ilk adım sayılabilir. Bu eserle inanç ilkeleri, ahlak ve İslam hükümleriyle ilgili bilgi edineceksiniz. Basit ve kolay dil kullanılmasına özen gösterilmiştir. Büyükler için de faydalı bir eserdir. Konular alt bölümde ele alınmıştır.\n1- Tevhid ve Allah\'ı Tanıma\n2- Mead ve Ahiret\n3- Nübüvvet (Peygamberi Tanıma)\n4- İmamet\n5- Furu-u Din (Din Hükümleri)\n6- Ahlak ye Adap\nİşlenen konular her Müslümanın bilmesi gereken ve bir bedenin organları gibi birbirine bağlı ve uyumlu konulardır.		\n			','Dinimi Öğreniyorum c.2','','trash','closed','closed','','dinimi-ogreniyorum-c-2__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-732',16,'product','',0),(870,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Bu kitabın adı Maide Suresi 3. ayetinden alınmıştır. Şeyh Saduk bu kitabı Mehdeviyyet (İmam Mehdi) ile ilgili şek ve şüpheleri ortandan kaldırmak için hazırlamıştır. Bu kitabın hazırlaması ile  ilgili şöyle diyor: \n“Bir gece Rey şehrinde arkamda bıraktığım aile, evlat, kardeşler ve nimetler ile alakalı düşünceye kapılmıştım ki birden uykuya daldım. Mekke’de olduğumu gördüm. Allah’ın evinin (Kabe\'nin) etrafında tavaf ediyorum. Kara taşın (Hacer-ul Esved)  yanında yedinci tavafta iken gelip onu istilam ediyor, öpüyor, selamlayıp şöyle diyordum:\n“Emanetimdir, onu yerine getirdim. Ahdimdir, tamamıyla yerine getirilmesi hakkında bana şahitlik edesin diye onunla ahitleştim.”\nBu esnada Mevlamız, Efendimiz, Zamanın Sahibi İmam Mehdi Kaim’i, Kâbe’nin kapısında ayaküstü durur bir halde gördüm. Kalbim meşgul ve perişan halde ona yakınlaştım. O, yüzümü sezip içimdekileri bildi. O’na selam verdim. O da selamımın cevabını verdi. Sonra bana şöyle dedi:\n“Neden seni kederlendiren şeyi ortadan kaldırması için, gaybet (gizleniş) hakkında bir kitap düzenlemiyorsun?”\nİmam’a şöyle dedim: “Ey Allah’ın Elçisi’nin oğlu! Gaybet (gizlilik) hakkında her şeyi düzenledim.”\nİmam şöyle dedi:\n“Bu yolla değil! Sana bir kitap düzenlemeni ve gaybet hakkındaki bu kitabı düzenlerken orada peygamberlerin de gaybet dönemlerini kaydetmeni emrediyorum!”\nSonra İmam gitti, bense gafil bir şekilde uykudan uyandım ve fecir vaktinin doğuşuna kadar dua, ağlama, ıstırap ve ağrı çekme haline kapıldım…\nSabah vakti olduktan sonra ise Allah’ın velisi ve hüccetinin emrine boyun eğerek, Allah’tan da yardım umarak, O’na tevekkül ederek ve kusurlarımdan dolayı bağışlanma dileyerek bu elinizdeki kitabı düzenlemeye başladım. Başarı yalnız Allah’ın yardımı iledir. Yalnız O’na güvendim ve yalnız O’na yönelirim.”\nŞeyh Saduk		\n			','DİNİN KEMÂLİ','','trash','closed','closed','','dinin-kemali__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-733',16,'product','',0),(871,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Elinizdeki bu çalışma, XIV. yüzyılla XX. yüzyıl arasında yaşayan Divan şairlerinin Kerbela olayını işleyen şiirlerinden oluşmaktadır.\nPeygamber sevgisiyle Ehlibeyt sevgisini birbirine eklemiş olan insanlar, bu bağı koparmamaya özen göstermişlerdir. Hz. Ali\'den, Hz. Hasan\'dan sonra Hz. Hüseyin\'in de trajik biçimde öldürülüşü Müslümanlar arasında bir matem havası oluşturmuştur...\nMersiye \"ölen bir kimsenin özelliklerini sayarak arkasından ağlamak\" anlamını ifade eder. Ölüm olayı mersiyeyi yedeğinde taşır ve ona davetiye çıkarır. Bu anlamda insanoğlunun tanıştığı ilk acı Hz. Âdem\'in oğlu Habil\'in ölümüdür. Bu olay nedeniyle Hz. Âdem teessüre kapılır. Acısını, hüznünü dile getirir. Ölüm olayı ve hüzün insanoğlunu mersiye ile tanıştırır. Bundan dolayıdır ki, insanoğlunun söylediği ilk şiirin mersiye, ilk mersiyeyi söyleyenin de Hz. Âdem olduğu vurgulanır.\nBir insanın zulümle öldürülmesi, üzüntü ve öfkeyi isyana dönüştürür. Ölüm şekli ve ölen kişinin özelliği de isyanı umumileştirir, halkı rahatsız eder. Ölüm hadisesi üzerinden yılların geçmesi bile yapılanları düzeltmez. Bunun en belirgin örneği Kerbela olayıdır ve Hz. Hüseyin\'in şehit edilmesidir.		\n			','Divan Şiirinde Kerbela Ağıtları','','trash','closed','closed','','divan-siirinde-kerbela-agitlari__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-734',16,'product','',0),(872,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				“İnsanlardan, kendileri bir şeyi ölçerek aldıkları zaman tam alan; ama onlara bir şeyi ölçüp tartarak verdiklerinde eksik tutan kimselerin vay haline”\nMutaffifin 1-3		\n			','Doğru Ticaret ve Helal Kazanç','','trash','closed','closed','','dogru-ticaret-ve-helal-kazanc__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-735',16,'product','',0),(873,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Elinizdeki bu eser, mütevazi bir çalışmadan ibarettir. Bu eser bir seyahatname sayılabileceği gibi, şahsım itibariyle yeni bir buluşun hikayesidir.\nElbette bu buluş tekniksel keşifler türünden değil, dini anlayışlar ve mezhebi ekollerle ilgilidir. Yani inanç dünyasına ait bir buluştur.\nHer bir keşif ve buluşun gerçekte insana has bir özellik olan aklı selimin ve doğru düzgün düşüncenin bir mahsulü olduğunu nazara alarak kitabımı, batılın karanlık bulutları altında aklı selimle hakkı batıldan ayıran ve sözleri adalet terazisinde tartıp makul olan kefesini tercih eden ve ileri sürülen görüşleri kabul ve reddetmeden önce birbirleriyle karşılaştıran ve sözlerin yaldızlısına değil, mantıklısına uyan kişilere ithaf ediyorum.		\n			','Doğruya Doğru','','trash','closed','closed','','dogruya-dogru__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-736',16,'product','',0),(874,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Dua çağrı demektir. Çağrılan Allah\'\'tır. Yardıma, imdata çağrılır. Çağıran; Allah\'\'ın Yarattığı ve yaratıcısına başvurma bilinci verdiği insandır. - Allah; yegâne mutlak varlıktır. Varlığını inkâr etmeye imkân yoktur. Varlğı; var olmak için başkasına ihtiyacı olmayan yegâne varlıktır. İnsan kendi varlığını inkar edemez. Böyle olunca Varlığı, dolayısı ile Allah\'\'ı inkâr edemez. - Allah mutlak, sonsuz ve sınırsız nûr, sonsuz ve sınırsız iyidir. (Kitabın İçinden)		\n			','Duanın Anlamı','','trash','closed','closed','','duanin-anlami__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-737',16,'product','',0),(875,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				İslam\'da itikadi mezhepler ile ilgili birçok eseler yazılmıştır. Ümmetin eline tutuşturulan ve düşüncelerine sunulan bu eserlere bakıldığında, onlarda konu edilen mezheplerin ve sahip bulundukları inançların bir çoğunun, her şeyimizin kaynağını oluşturan ve yine her şeyimizi kendisinden almamız emredilen Kur\'an ve sahih hadislere mutabık olmadığı fark edilir. Onlardan bir kısmı orijin İslam akidesine kendi vehmi görüş ve sapık anlayışını eklerken, bir kısmı da orijinal İslam itikadında eksiltmeler yapmıştır. İşte bu anlayış, Resulullah\'ın (s.a.a), insanların hem iç dünyasını, hem de dış dünyasını tanzim etmek ve mamur kılmak için getirmiş olduğu dini tahrip etmektedir.!\nBirçoğu kaybolmuş ve yalnızca tarih sayfalarında isimleri kalmış söz konusu mezhepler varlıklarını sürdürebilmek için her zaman dinden yana gözükmüş ama dine (İslam\'a) hiçbir zaman teslim olmamış, aksine dini teslim almak için onun dilini kullanmışlardır. Dini, din kılıcı ile yıkmaya çalışan bu fırkalar, inançlarını dinin getirmiş olduğu kitaba (Kuran\'a) uyarlamaları gerekirken, kitabı kendi anlayışlarına, inançlarına uydurmaya çalışmışlardır. Dolayısıyla ya ifrata sapıp ed-din\'e (Allah\'ın gönderdiği dine) ilaveler yapmışlar ya da tefrite sapıp dinde eksiltme yoluna gitmişlerdir.		\n			','Dünya Dinleri ve İnanç Mezhepleri Tarihi','','trash','closed','closed','','dunya-dinleri-ve-inanc-mezhepleri-tarihi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-738',16,'product','',0),(876,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Elinizdeki eser, bir giriş ve sekiz bölümden oluşmaktadır. Hepsinin ana konusu, tertemiz Ehlibeyt İmamları\'nın siyeri, özellikle hilafet ve hükümetle ilgili sergiledikleri tavırlardır. Giriş olarak sunulan yazı, aslında Üstad\'ın yazılarından alınmıştır. İmam Hüseyin\'le (a.s) diğer Ehlibeyt İmamları\'nın metodu mukayese edilmiştir. Kitabın diğer bölümleri ise, onun farklı mekânlarda ve zamanlardaki konuşmalarıdır. Sırasıyla konuları şunlardır:\n \n-Hz. Ali\'nin Sorunları\n-İmam Hasan\'ın Barışı\n-İmam Zeynelabidin\n-İmam Cafer Sadık ve Hilâfet\n-İmam Musa Kâzım\'ın Şehadeti\n-İmam Rıza ve Veliahtlık Olayı\n-İmam Hasan Askeri\n-Kapsayıcı Adalet ve Beklenen Mehdi		\n			','Ehl-i Beyt İmamları\'nın Siyasi Tutumları','','trash','closed','closed','','ehl-i-beyt-imamlarinin-siyasi-tutumlari__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-739',16,'product','',0),(877,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Elinizdeki eser, bir giriş ve sekiz bölümden oluşmaktadır. Hepsinin ana konusu, tertemiz Ehlibeyt İmamları\'nın siyeri, özellikle hilafet ve hükümetle ilgili sergiledikleri tavırlardır. Giriş olarak sunulan yazı, aslında Üstad\'ın yazılarından alınmıştır. İmam Hüseyin\'le (a.s) diğer Ehlibeyt İmamları\'nın metodu mukayese edilmiştir. Kitabın diğer bölümleri ise, onun farklı mekânlarda ve zamanlardaki konuşmalarıdır. Sırasıyla konuları şunlardır:\n \n-Hz. Ali\'nin Sorunları\n-İmam Hasan\'ın Barışı\n-İmam Zeynelabidin\n-İmam Cafer Sadık ve Hilâfet\n-İmam Musa Kâzım\'ın Şehadeti\n-İmam Rıza ve Veliahtlık Olayı\n-İmam Hasan Askeri\n-Kapsayıcı Adalet ve Beklenen Mehdi		\n			','Ehl-i Beyt İmamları\'nın Siyasi Tutumları','','trash','closed','closed','','ehl-i-beyt-imamlarinin-siyasi-tutumlari-2__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-740',16,'product','',0),(878,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				 \nNe yazık ki şu ana kadar bu alanda yazılmış birçok kitapta tam manasıyla taassup ve ön yargıdan kurtulamayan yazarlar, ya olaylara Ehl-i Sünnet gözlüğü veya Şia gözlüğü ile bakarak okuyucuları konunun dışına itmişler ve hakikat peşinde doğruları bulmaya gayret gösteren kimselerin yanılmalarına neden olmuşlardır. Fakat biz bu kitapta her türlü taassuptan uzak bir şekilde sadece ve sadece sağlam delillere dayanarak, okuyucuların hakikatleri tarih sayfalarından çıkarıp bulmalarını sağlayacağız.\n 		\n			','Ehl-i Beyt Mektebi','','trash','closed','closed','','ehl-i-beyt-mektebi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-741',16,'product','',0),(879,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır. Buna göre hüccet kullardan önce, kullarla beraber ve kullardan sonra hep vardır. Öyle ki, eğer yeryüzünde sadece iki kişi kalsa, onlardan biri hüccet olur.\nİşte tarih boyunca gelen peygamberler ile arkalarından gelen seçkin önderler özveriyi gerektiren hidayet yolunu izlediler, meşakkatli eğitim yolunda yürüdüler. Bu açıdan, ilâhî hüccetlerin, Son Elçi Hz. Muhammed\'in (s.a.a) ve onun hak vasilerinin hayatı önem arz etmektedir.\nPeygamber efendimizin ve Ehlibeyt İmamları\'nın ve onların hakkındaki olaylar üzerinde inceleme yapmanın, fertlerin tarihi olmadığını; bilakis onun, Allah\'ın, insanlık tarihi boyunca peygamberlerin dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilâhî hidayet ve eğitim\" tarihi olduğunu bilmek gerekir. Hz. Peygamber ve Ehlibeyt\'i, yeryüzünde kelimenin tam anlamı ve bütün yönleriyle ilahî halifeliğin canlı tecessümü ve yüce örneğidirler.\nEhlibeyt\'in her biri hakkında özetle kaleme alınan bu çalışma, onların hayatlarından bazı kesitler; kişilikleri, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktan ibarettir…		\n			','Ehl-i Beyt Serisi (14 Kitap)','','trash','closed','closed','','ehl-i-beyt-serisi-14-kitap__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-742',16,'product','',0),(880,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				Hz. Resulullah\'ın (s.a.a) soyundan olan Ehlibeyt\'i sevmek, Kitap ve Sünnet\'in kesin hükmüyle İslâm dininin gereklerindendir. Allah Teala şöyle buyuruyor: \"De ki: Ben buna (tebliğime) karşılık yakınlarımı (Ehlibeyt\'imi) sevmekten başka sizden bir mükafat istemiyorum\" (Şura / 23)\nResul-i Ekrem\'den (s.a.a) mütevatir olarak şöyle rivayet edilmiştir: \"Allah\'ı size verdiği rızıklardan dolayı sevin; beni Allah\'ı sevmenizden dolayı sevin ve Ehlibeyt\'imi de beni sevmenizden dolayı sevin\"\nElinizdeki kitapta, Ehlibeyt\'i sevmenin ve onlara itaat etmenin farz olduğunu bildiren Kur\'ân naslarından bazı örneklere ve yine konuyla ilgili bazı hadislere, ayrıca Ehlibeyt\'i sevmenin şairlerin şiirlerine yansımalarından bazılarını ve bu konuyla ilgili eleştirilerle onlara verilen cevapları bulacaksınız...		\n			','Ehl-i Beyt Sevgisi','','trash','closed','closed','','ehl-i-beyt-sevgisi__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-743',16,'product','',0),(881,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.1','','trash','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-1__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-744',16,'product','',0),(882,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.2','','trash','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-2__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-745',16,'product','',0),(883,1,'2020-05-06 19:51:57','2020-05-06 16:51:57','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.3','','trash','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-3__trashed','','','2020-05-08 00:45:22','2020-05-07 21:45:22','',0,'http://islamex.com/?product=import-placeholder-for-746',16,'product','',0),(884,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				 \nResul-i Ekrem (s.a.a) buyuruyor ki:\n\"Muhammed\'in canı elinde olan -Allah\'a- andolsun ki, kıyamet günü bir kul yetmiş peygamberin ameliyle de gelse, Allah\'ı benim ve Ehl-i Beytimin velayetiyle mülakat etmedikçe Allah ondan bu amelleri kabul etmeyecektir.\nBiharu\'l-Envar c.15, s.172\n 		\n			','Ehl-i Beyt Ziyaretleri','','trash','closed','closed','','ehl-i-beyt-ziyaretleri__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-747',16,'product','',0),(885,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				On dört Masum-i pak ve On iki İmam\'dan oluşan Ehl-i Beyt, öyle bir Ehl-i Beyt\'tir ki, Allah Teala onları beğenmiş, onları makam ve mevkilerini yüceltmiştir. Allah ve Resulü onları sevmiş, onlar da Allah ve Resulü\'nün emirlerine uyarak bu sevgiye layık olmuşlardır. Bunun içindir ki, Ehl-i Beyt hakkında Kuran-ı Kerim\'de sayısız ayetler oldupu gibi, Resul-i Ekrem\'den de sayısız hadisler nakledilmiştir. Ehl-i Beyt\'e doğru yol almak, onları tanımak, onlar gibi yaşamak, kurtuluş ve yükseliş yolumuz olacaktır.\nBiz Alevilerin aslına dönmesi, birlik olması, ancak Ehl-i Beyt\'e doğru yol almakla, On iki İmam\'ı yeterince tanımakla mümkün olacaktır. İşte ben de bu inancımdan yola çıkarak kitabın adını \"Ehl-i Beyt\'e Doğru\" koydum.		\n			','Ehl-i Beyt\'e Doğru','','trash','closed','closed','','ehl-i-beyte-dogru__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-748',16,'product','',0),(886,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				İmam Ali (a.s) şöyle buyurur:\nBilin ki şu Kur\'ân, öğüdünde aldatmayan, yol göstermede insanı azdırmayan, söyleyişte yalan söylemeyen bir öğütçüdür. Kur\'ân\'la oturup kalkan, doğrulukta artma, körlükte eksilme ile oturup kalkar. Bilin ki hiç kimseye Kur\'ân\'dan sonra bir ihtiyaç, bir yoksulluk gelip çatmaz; hiç kimseye ona uyduktan sonra bir zenginlik ulaşmaz. Dertlerinize ondan şifa dileyin; güçlüklerinize ondan yardım isteyin; çünkü o en büyük derde bile devadır ki o da küfürdür, nifaktır, azgınlıktır, sapıklıktır. Allah\'tan Kur\'ân\'la dileğinizi dileyin; onunla Allah\'a yönelin; onu vesile ederek halktan bir şey istemeyin; çünkü kullar Allah\'a, ona benzer, onun değerine denk değerli başka bir şeyle yönelemezler.\nBilin ki o şefaatçidir, şefaati kabul edilir; öylesine bir söz söyleyendir ki sözü tasdik olunur; Kur\'ân kıyamet gününde kime şefaat ederse şefaati kabul olur ve Kur\'ân, kıyamet gününde kimin aleyhinde söz söylerse sözü makbul sayılır.\nNehcü\'l-Belâğa, Hutbe: 176		\n			','Ehl-i Beyt\'in Dilinden Kur\'ân-ı Kerim','','trash','closed','closed','','ehl-i-beytin-dilinden-kuran-i-kerim__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-749',16,'product','',0),(887,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				Dua, insanın manevî hayatının bölünmez bir parçasıdır. Dua, insanı sonsuz yüceliğe bağlayan nurlu bir halkadır. Dua, ibadetin özüdür. Dua, son derece aciz bir varlığın mutlak sahibi bir varlığa sırlarını açıp ondan yardım istemesi, yalvarışı ve O\'na yöneliştir.\nİÇİNDEKİ DUALAR:\n-Kumeyl Duası\n-Hz. Ali\'nin Münacatı\n-Ramazan\'ın Günlük Duaları\n-Namaz Sonrası Dualar\n-Recep Ayının Duası\n-Ramazan Ayının Duası\n-İftar Duası\n-Sofra Duası		\n			','Ehl-i Beyt\'ten Dualar','','trash','closed','closed','','ehl-i-beytten-dualar__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-750',16,'product','',0),(888,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				Kur’ân-ı Kerim, Resul-i Ekrem’in(s.a.a) karanlık asırlarda parlayan yegâne ebedî mucizesidir.\nKur’ân tabiata benzer; üzerinde ne kadar çalışılırsa çalışılsın, yine de çalışılacak birçok alan vardır. Bunun hikmeti ise, Allah Teâlâ’nın bu kitabı, belli bir zaman ve belli bir grup için göndermemesi aksine, bütün asır ve zamanlar için göndermiş olmasıdır… Emîrü’l-Müminin Ali (a.s) Nehcü’l-Belâğa’da (18. hutbe) şöyle buyurmuştur:\n“Kur’ân’ın zahiri güzel ve süslü, bâtını derindir. İnsanı hayrete düşüren özellikleri bitmez, şaşırtıcı şeyleri son bulmaz.”\nKur’ân ilimleriyle ilgili yazılmış olan değerli eserlerden biri de saygıdeğer âlim Hüccetü’l-İslam Murtaza Turabî tarafından Farsça olarak telif edilmiş olan elinizdeki bu kitaptır. Yazar değerli zamanını harcayarak böyle değerli bir kitabı kaleme almış ve Kur’ân ilimlerinde okuyuculara yeni kapılar açmıştır. Onun güzel bölümlerinden biri de Ehl-i Beyt’in çeşitli meselelerde Kur’ân’dan yararlanmalarını açıklayan bölümüdür. Gerçekte yazar eklediği bu bölümle, Ehl-i Beyt’in Kur’ân-ı Kerim’i algılama yöntemini söz konusu etmiştir; bu da fakihler için bir örnek teşkil edebilir.		\n			','Ehl-i Beytin Dilinden Kurân-ı Kerim c.1 ve c.2','','trash','closed','closed','','ehl-i-beytin-dilinden-kuran-i-kerim-c-1-ve-c-2__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-751',16,'product','',0),(889,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân 1-15','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-1-15__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-752',16,'product','',0),(890,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.1','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-1__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-753',16,'product','',0),(891,1,'2020-05-06 19:51:58','2020-05-06 16:51:58','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.10','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-10__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-754',16,'product','',0),(892,1,'2020-05-06 19:51:59','2020-05-06 16:51:59','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.11','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-11__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-755',16,'product','',0),(893,1,'2020-05-06 19:51:59','2020-05-06 16:51:59','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.12','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-12__trashed','','','2020-05-08 00:45:14','2020-05-07 21:45:14','',0,'http://islamex.com/?product=import-placeholder-for-756',16,'product','',0),(894,1,'2020-05-06 19:51:59','2020-05-06 16:51:59','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.13','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-13__trashed','','','2020-05-08 00:45:13','2020-05-07 21:45:13','',0,'http://islamex.com/?product=import-placeholder-for-757',16,'product','',0),(895,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.14','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-14__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-758',16,'product','',0),(896,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.15','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-15__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-759',16,'product','',0),(897,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.2','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-2__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-760',16,'product','',0),(898,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.3','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-3__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-761',16,'product','',0),(899,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.4','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-4__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-762',16,'product','',0),(900,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.5','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-5__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-763',16,'product','',0),(901,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.6','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-6__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-764',16,'product','',0),(902,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.7','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-7__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-765',16,'product','',0),(903,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.8','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-8__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-766',16,'product','',0),(904,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.9','','trash','closed','closed','','el-mizan-fi-tefsiril-kuran-c-9__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-767',16,'product','',0),(905,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Allame Şerefüddin(öl. 1957), hayatı boyunca, aynı kökene sahip olan; ilahî vahiyden ve Nebevî sünnetten beslenen Şiîlik ile Sünnîlik arasındaki ihtilâfların iki mezhep arasında bir husumete dönüşmesinden rahatsızlık duymuş, bu rahatsızlığını da Sünnî bir âlim olan Şeyh Selim el-Bişrî (öl. 1916) ile paylaşmıştır. İki âlim, Şia ve Ehlisünnet arasındaki ihtilâflı meseleleri ortaya koyup açıklığa kavuşturmak, böylelikle iki mezhep arasındaki husumete bir son vermek için mektuplaşmaya karar vermişlerdir. Şeyh el-Bişrî ile yazışmalarını kitap haline getirerek ortaya çıkan iyimser tabloyu kalıcılaştırmak, gelecek kuşaklara aktarmak isteyen Allame Şerefüddin, elinizdeki eserin ortaya çıkış hikâyesini anlatırken amacını şöyle ortaya koyar:\n“Böyle bir kitap yazma düşüncesi içindeki mektuplardan çok daha eskilere dayanır. Bu düşünce, gençliğimin ilk günlerinden beri, şimşeğin bulutların arasında parıldaması gibi göğsümde parıldamaya, gayretin galeyana gelmesi gibi kanımda kaynamaya başlamıştı. Engebesiz düz bir yol bulmak istiyordum ki, Müslümanları, aralarındaki ihtilâf fitnesini bitirecek, gözlerindeki perdeyi indirip hayata ciddî yönünden bakmalarını sağlayacak bir sınırda durdurabilsin; onları üzerlerine farz olan dinî ilkeye döndürüp, hep birlikte Allah’ın ipine sımsıkı sarılmalarını ve hak bayrağı altında birbirlerinin pazısını güçlendiren iyi kardeşler olarak ilim ve amelde ilerlemelerini sağlasın.”		\n			','El-Müracaat','','trash','closed','closed','','el-muracaat__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-768',16,'product','',0),(906,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifba c.1','','trash','closed','closed','','elifba-c-1__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-769',16,'product','',0),(907,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifbâ c.1','','trash','closed','closed','','elifba-c-1-2__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-770',16,'product','',0),(908,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifbâ c.2','','trash','closed','closed','','elifba-c-2__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-771',16,'product','',0),(909,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				“Emr-i Mâruf ve Nehy-i Münker’de bulunarak dini ihya etmek için çoluk çocuğunu Kerbela kurbangâhına götürüyorum” diyene.\nKötülükten sakındırdıkları için sürgün edilip Rebeze çöllerinde garip bir şekilde can veren Ebuzerlere.\nBizler bugün bir kelime dahi söylemeye cesaret edemezken, iyiliklerin yayılması ve kötülüklerin önlenmesi için mücadele verip canlarını ve mallarını feda eden, hapse düşen, işkenceye maruz kalan ve sürgün edilen; ama tüm bunlara sabreden zamanın Yusuflarına…		\n			','Emr-i Mâruf ve Nehy-i Münker','','trash','closed','closed','','emr-i-maruf-ve-nehy-i-munker__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-772',16,'product','',0),(910,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				İnsan olmak ancak; kemale erme, kulluk etme, Müslümanca yaşama, Allah\'ı, sahip ve hakim bilme ve Allah\'a ihlaslı bir şekilde ibadet etmeyle gerçekleşebilir. Namaz, yaratıcımızla olan dostluğumuzdur; bu konuda gevşeklik göstermeyelim. Namaz, \"kulun\", \"Yaratıcısıyla\" konuşmasıdır; onu sevelim. Namaz, ruhumuzun gıdasıdır; onu unutmayalım. Dikkat ve kalp huzuru, namazımızın can ve ruhudur; namazda devamlı Allah\'ı yad edelim. Namaz, münker ve kötülüklerden alıkoyar; ondan daha fazla faydalanmaya çalışalım, onu en temel işlerimizden biri kabul edelim.		\n			','En İyi Dost Namaz','','trash','closed','closed','','en-iyi-dost-namaz__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-773',16,'product','',0),(911,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Kur\'an ve İrfan Açısından Esma-i Hüsna:\nVarlık âleminde görülen her kemal, mutlak kemalden kaynaklanmıştır ve gerçekte her varlık, sahip olduğu kemal oranında o mutlak hakikati gösterir. Zira her varlık O\'nun cilve ve tecellisidir ve her tecelli bir şekilde O\'nu yansıtır. Bir başka tabirle şöyle diyebiliriz: Bir bakıma bütün varlıklar yüce Allah\'ın güzel isimleridir. Zira bütün varlıklar, mukaddes Hakkın zatının kemallerinden bir kemal taşımaktadır. Aynı zamanda mümkinü\'l-vücud olduklarından dolayı bir takım eksiklikleri ve noksanlıkları da vardır. Yüce Allah\'ın isimleri, bir yandan bütün kemallere sahip olduklarından ve öte yandan da eksiklik ve noksanlığın her türünden münezzeh olduğundan dolayı esmâ-i hüsnadır (en güzel isimlerdir) ve hatta güzel isimler sadece yüce Allah\'ın zatına münhasırdır.\nMeşhur olan görüşe göre Yüce Allah\'ın özel ismi Allah lafz-ı celali dışında Kur\'ân-ı Kerîm\'de Allah\'a yüz otuz iki isim nispet edilmiştir. Bu isimlerden her biri vasfî bir anlama sahiptir ve her biri, bir şekilde Allah\'ı tanıtır. Biz burada bu isimleri alfabetik sıralamaya göre ele alacağız.		\n			','Esma-i Hüsnâ','','trash','closed','closed','','esma-i-husna__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-774',16,'product','',0),(912,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Evlilik, her insan hayatı açısından en önemli ve en büyük olaylardan biridir. Evlilikte başarılı olunması ya da olunmaması eşlerin her biri için kader tayin edici niteliktedir.\nElinizdeki kitap, eş seçimi ve düğün öncesi yapılması gerekenler konusunda gençlere yardımcı olmak amacıyla telif edilmiştir. Çocuklarının mutluluğunu düşünen anne ve babaların da bu kitaptan yararlanabilecekleri açıktır. Kitabın telifi sırasında Hz. Peygamber\'in ve Ehl-i Beyt İmamları\'nın yol gösterici değerli hadislerinden istifade edilmiştir.\nAyrıca başarılı ve başarısız evlilik yapmış birçok ailenin hayatları konusunda yapılan incelemelerden de yararlanılmıştır. Uyuşmazlıklara, çekişmelere, boşanmalara sebep olan faktörlerin incelenmesi bu konuda yardımcı olmuştur. Yazar, başarılı ya da başarısız evlilik yapmış birçok aile ile şahsen doğrudan temas hâlinde olmuş, onların sorunlarını ve buna sebep olan etkenleri incelemiş ve kitabın telifinde bunlardan ilham almıştır.		\n			','Eş Seçimi','','trash','closed','closed','','es-secimi__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-775',16,'product','',0),(913,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Bu kitapta İslam’ın evliliğe verdiği önem ve insanın cinsellik sorununu nasıl halletmeyi öngördüğü, ayet ve hadisler ışığında anlatılmaya çalışılmıştır. Çarpık ilişkiler insanı bireysel ve sosyal yaşamında, dünyevi ve uhrevi hayatında nasıl bir yozlaşmaya ve felakete sürüklediğini vurgulanarak bu alanda İslam’ın beşeri ideolojilerle mukayese dahi edilmeyecek metin görüşleri anlatılmaya ve aktarılmaya çalışılmıştır.		\n			','Evlilik ve Cinsel Sorunlar','','trash','closed','closed','','evlilik-ve-cinsel-sorunlar__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-776',16,'product','',0),(914,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Genel olarak Batı ve İslam İnsan Hakları perspektifinden insanın haysiyeti, onuru ve saygınlığından daha önemli ve daha temel bir konu yoktur. Buna göre, insan hakları konusunda karar verici konumda olan merkezlerden açıkça ve ciddiyetle şunu istemek gerekir: Eğer şimdiye kadar bu düşüncede olmamışlarsa, bundan sonra kesinlikle şu düşüncede olmalıdırlar: Bir an önce Doğulu ve Batılı ruh bilimcileri -profesyonel davranış bilimcileri değil-, hukukçuları, ahlak bilimcileri, dünyanın ilahi bir kitaba dayanan resmî dinlerinin otoriteleri, kültür bilimcileri ve diğerlerini kapsayan insan bilimcileri bir araya toplayıp, kendilerine yeterli fırsat ve mühleti vererek, insan haklarını hayat hakkı, saygınlık hakkı, öğretim ve eğitim hakkı, sorumlu özgürlük hakkı ve kanunlar ve kurallar karşısında eşitlik hakkı temellerine dayandırarak felsefeler, insani bilimler ve dinlerin asli kitaplarının ortak ilkeleri perspektifinden kapsamlı bir biçimde araştırıp incelemeleri ve genel bir insan hakları düzeninin bilinçli kabulü için yolu açmaları gerekmektedir.\nGerçek şu ki, eğer insanların özünlü haysiyet ve saygınlığı konusu ciddi biçimde ispat olmazsa, tarih boyunca savaşlar, cinayetler ve haksızlıkların başlıca etkeni olan “Ben amacım, başkaları araç” yıkıcı formülü, her zamanki işinden el çekecek değildir.		\n			','Evrensel İnsan Hakları','','trash','closed','closed','','evrensel-insan-haklari__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-777',16,'product','',0),(915,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Elinizdeki bu kitapçık; her biri Şehid Ayetullah Mutahhari’nin iki kitabından seçilmiş iki bölümden oluşmakta olup, her bölümün ortak noktası Gadir-i Hum vakası ve hadisi ile bunların Ali’nin (a.s) imametine olan delaletidir. \nBirinci bölüm, “Gadir ve Müslümanları İçerden Tehdit Eden Tehlike” başlığı altında yer aldığı On Beş Konuşma (Panuzdeh Goftar) kitabından alınmıştır. İkinci bölüm ise, şehid mütefekkirin İmamet ve Önderlik (İmamet ve Rehberi) kitabının “Gadir Hadisinin Ali’nin (a.s) İmametine Delaleti” başlığı altında yer alan kısmıdır.		\n			','Gadir Hadisi ve İmamet Meselesi','','trash','closed','closed','','gadir-hadisi-ve-imamet-meselesi__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-778',16,'product','',0),(916,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				1941 yılında Antakya’da doğdum. Öğrenimimi Antakya’da tamamladıktan sonra 1973 yılında ailemle birlikte Almanya’ya gittim. Almanya’da bulunduğum süre içerisinde, Ehl-i Beyt’i ve onların İslâm dinindeki üstün konumlarını merak ederek, değişik eserlerden faydalanma imkânına kavuştum.\nÖzellikle yüce dinimiz İslâm’ın biz inanan insanlara gösterdiği aydınlık yolu seçmek ve İslâm’ın sönmeyen ışığını inananlarla paylaşmak amacıyla, değişik görüşlerdeki sayısız eserlerden yararlandım. Kaleme aldığım bu eser, sözünü ettiğim birikimin bir göstergesidir. Yüce peygamberimiz Hz. Muhammed’in (s.a.a) özü ve soyu olan Ehl-i Beyt’in haklılığı ve İmam Ali b. Ebi Talib’in (a.s), Hz. Peygamber’den sonra vasi tayin edildiğine ilişkin görüşleri değişik kaynaklardan deliller sunarak, yanlış anlaşılmaları ve yanlı düşünceleri bertaraf etmek istedim.\nYaşadığımız evrende, dinimizin gerektirdiği üstün fazilet ve erdemlilik ilkesiyle yola çıkarak, yararlı bir eser sunduğum kanaatindeyim.\nEserimde ele aldığım vaka; dinimizin kemale erdiği noktada da çok önemlidir. İster Gadir-i Hum, ister el-Ğadir diye adlandırılmış olsun; önemli olan eserimin adını da taşıyan “el-Ğadir” olayının spekülasyonlarına son vermesi ve yüce dinimiz İslâm’ın gösterdiği aydınlığın biz inananlara yansımasıdır.		\n			','Gadir-i Hum','','trash','closed','closed','','gadir-i-hum__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-779',16,'product','',0),(917,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Hz. Peygamber’in (s.a.a) Ahir Zaman Müminlerinden Haber Vermesi:\nİmam Ali (as) şöyle buyuruyor: “Hz. Peygamber (saa) uzun bir vasiyetinde bana hitaben şöyle buyurdu:\nYa Ali! İman açısından halkın en hayret verici olanları ve yakin açısından da en büyük insanlar, ahir zamanda gelecek olan kimselerdir. Onlar Peygamber’i görmemiş ve imam da onlardan gizlidir. Bununla birlikte onlar beyaz sayfalara nakış olunmuş siyah hatlar vasıtasıyla (yazılı belgelere) iman ederler.\"		\n			','Gaybi Haberler','','trash','closed','closed','','gaybi-haberler__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-780',16,'product','',0),(918,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Ben bu kitaplarımı yazarken bir tarihçi gibi tarih kitabı yazmadım. Ben edebiyatçı olmadığım için böyle bir kitapta yazmadım. Ben romancı da değilim. Bir mizah yazarı olarak da yazmadım. Zaten böyle bir ilme de sahip değilim. Ancak bir kardeşiniz olarak, bu kitaplarımı vatanını, milletini seven bir insan olarak dertleriyle dertlendiğim bu toplumun bir mensubu olarak, tarihin beraberinde getirdiği \"Alevilik nedir?\" sorusunun cevabını bulmaya çalışmaktayım.		\n			','Gelin Canlar Bir Olalım','','trash','closed','closed','','gelin-canlar-bir-olalim__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-781',16,'product','',0),(919,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				İslam dininin tüm eğiti ve öğretileri iki ana başlık altında değerlendirilebilir: Birincisi; inançsal ve ideolojik konular ki buna, \"Usul-i Din\" yani dinin temelleri denir. İkincisi; ameli ve fer\'i konular ki bunda da, \"Füru-i Din\" yani Usul-i Din\'in uzantısı ve fer\'i konumunda olan konular denir. Çünkü her insan kendi dünya görüşü ve inancı doğrultusunda hareket eder.\nBeş inanç temelinin üçü, yani tevhid, nübüvvet ve mead kâfir ile Müslüman\'ı birbirinden ayırt etme ölçüsü, diğer ikisi yani, adl ve imamet ise Ehli Beyt Ekolünü diğer ekollerden ayıran ölçüdür.\nElinizdeki kitapta bir Müslüman gencin bilmesi gereken bu konuların tümü özetle ele alınmıştır.		\n			','Genç İlmihali ve Caferî Mezhebi\'nin Esasları','','trash','closed','closed','','genc-ilmihali-ve-caferi-mezhebinin-esaslari__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-782',16,'product','',0),(920,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				Ayetullah Hameneî “Nur Diyârı” adıyla hazırlanan radyo programının çalışma ekibiyle buluşmasında, program yapımcısına birçok iltifatta bulunarak şöyle demiştir: “Bu çalışma yirmi yıl uzarsa, sizin de yaptığınız iş sadece bu olsa, yine de çalışmaya değer!” \nBaşta Peygamberlere ve Masum İmamlara (a.s) dair Kur’ân Kıssaları Edebiyat Festivali olmak üzere İran’ın saygın edebiyat festivallerinde çeşitli ödüllere değer görülen yazar, kitabının bu denli ilgi görmesinin nedenini, “Kanaatimce kitaba gösterilen ilginin nedeni yazarının kabiliyeti değildir; aslında bizzat eserin sahibi, yani Hz. Peygamber (s.a.a) kitabın ilgi görmesine sebep olmuştur” sözleriyle açıklar.		\n			','Gözde Yetim','','trash','closed','closed','','gozde-yetim__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-783',16,'product','',0),(921,1,'2020-05-06 19:52:00','2020-05-06 16:52:00','		\n				İletişimde insanın iç dünyasını, duygularını ve ruh halini yansıtan anlatım türlerinden şiirin bir başka yeri vardır.\n\"Şiir sözün gözyaşıdır\" söylemi, anlatılmak istenen mananın en çarpıcı ifadesidir. Kendi türünde bir ilk sayılan büyük bir çalışmanın ürünü bu kitapta, Hz. Muhammed (s.a.a.) ve pak Ehlibeyti hakkında yüzlerce şiir, mersiye ve türküler bir araya getirilmiş ve titiz bir çalışma yapılarak eski ve yeni kuşak aşıkların, ozanların ve şairlerin eserlerinden bir derleme yapılarak Ehlibeyt dostlarının hizmetine unulmuştur.\nİçindekiler:\nHz. Muhammed (s.a.a)\nEhlibeyt (a.s)\nHz. Ali (a.s)\nHz. Fatıma (s.a)\nHz. Hasan ve Hüseyin (a.s)\nHz. Mehdi (a.s)\n\"Ehlibeyt\" Çocuk Şiirleri\nSinezenler		\n			','Gülzâr-ı Ehli Beyt','','trash','closed','closed','','gulzar-i-ehli-beyt__trashed','','','2020-05-08 00:45:06','2020-05-07 21:45:06','',0,'http://islamex.com/?product=import-placeholder-for-784',16,'product','',0),(922,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarih boyunca Aşurai değerlerin ve Hüseyni mesajların yaşatılması ve insanlara ışık tutmasını sağlamak için Ehlibeyt\'in ve dostlarının istifade ettikleri en etkili vesilelerden biri de şiir sanatıdır. Bu yeteneğe sahip şairler sürekli Ehlibeyt İmamları tarafından teşvik edilmiş, ödüllendirilmiş, ayrıca büyük sevaplar alacakları vaat edilmiştir.\nElinizdeki bu mütevazi çalışma işte bu kutsal sünneti devam ettirip yaşatmak ve Hüseynî mektebin İlahi mesajlarını insanlara ulaşmasına küçük bir katkıda bulunma amacıyla geçmiş ve günümüz şairlerin Hüseyni nidalarından ve ruhu okşayan, göz yaşartan, gönlü nurlandıran nefeslerinden seçilerek derlenmiştir.		\n			','Gülzâr-ı Hüseynî','','trash','closed','closed','','gulzar-i-huseyni__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-785',16,'product','',0),(923,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				 \nKitapta İmam Humeyni’nin (ra) fetvaları esas alınmış, Türkiye’de taklit edilen diğer müçtehitlerin farklı fetvaları da dipnotta açıklanmıştır. Dipnot düşülmeyen konularda fetvalarını açıklamaya çalıştığımız müçtehitler arasında görüş birliği vardır. Çalışmalarımızın kısa olmasına özen gösterdiğimiz için sadece en önemli hac ve umre meselelerine ve onların bazı müstehap amellerine değinmekle yetindik. Bu çalışmalarımızda mümkün oldukça zor ıstılah ve sözcükleri kullanmaktan kaçındık.\n 		\n			','Hac Rehberi','','trash','closed','closed','','hac-rehberi__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-786',16,'product','',0),(924,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Hac, yaratılıştan kopuş ve Hakk’a yöneliştir; yaratılıştan Hakk’a doğru yolculuğa çıkış ve Allah dışında her şeyden uzaklaşmaktır. İnsan, hacca gitmekle melekûtun tadını duyumsayacaktır. O, nur ve sevinç kaynağına yol bulmuş bir misafirdir. Hacı, Allah’a doğru firar eden kimsedir. Hac yolunu kat edişin birtakım konak ve makamları vardır; bunun zirvesi ise Hak ile buluşmaktır. Hac, kurtuluşun ve büyük başarının yoludur. Bu evin ziyaretçisi, göğün karanlıklarında parlayan bir yıldız gibidir ve adı da Allah’ın defterine kaydedilir.\nAllah evinin ziyaretçisi, ilahî dergâha kabul edilir, Allah’ın misafiri olur ve misafir olarak da O’nun huzuruna çıkar. Allah, hacıya ziyafette bulunur, onu kendi korumasına alır ve onun sorumluluğunu kendisi üstlenir. Ziyaretçi bu misafirlikte, serilmiş olan ilahî sofraya oturur ve semavi yemeklerle beslenir. Misafir, ev sahibini gönlüyle görür ve O’nu görmeye gider, Allah da keramet ve hediyelerini ona sunar. Allah’a misafir olmanın ödülü cennettir.\nElinizde bulunan eser altı dersten ibarettir ve her biri, haccın nurlu sırlarını ve irfanî şifrelerini şerhe dönüktür.		\n			','Haccın Sırları','','trash','closed','closed','','haccin-sirlari__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-787',16,'product','',0),(925,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Haccın irfanî boyutunda taşıdığı esrarı ve zarafeti anlatan güzel ve latif sözlerden biri, Seyyidu’s-Sacidin İmam Ali b. Hüseyin Zeynelabidin’in (a.s) sözüdür. İmam Zeynelabidin (a.s) hacdan dön- düğü seferlerden birinde, Şiblî adında biri, o hazreti karşılamaya gelir. İmam Zeynelabidin (a.s), Şiblî’ye “Haccı yerine getirdin mi?” diye sorar. Şiblî cevabında “Evet, ey Resulullah’ın (s.a.a) evladı.” der. İmam (a.s), hac amelleri ve mekânlarının sırları hakkında kendisine sorular sorar ama tüm sorulara Şiblî’nin verdiği cevap olumsuzdur. İmam (a.s) şöyle buyurur: “Öyleyse sen bu ameli yerine getirmemişsin. Mikat’a gitmemişsin, tavaf yapmamışsın ve…”		\n			','Hadis-i Şiblî','','trash','closed','closed','','hadis-i-sibli__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-788',16,'product','',0),(926,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','Muharrem Ayının Onuncu Günü\n\nMuharrem ayının, onuncu günü,\n\nBoyandın al kızıl, kana Kerbelâ.\n\nYaktın ciğerimi, yıktın gönlümü,\n\nSenin de ciğerin, yana Kerbelâ.\n\n \n\nOla ki, Yezit’in dostuysan eğer,\n\nSu yolunu sen de, kestiysen eğer,\n\nHüseyin ölürken, sustuysan eğer,\n\nYüzbin lanet olsun, sana Kerbelâ.\n\n \n\nSöylerim sözümü, ben usanmadan,\n\nEhl-i Beyt’e su ver, ciğer yanmadan,\n\nKendi öz kanını, hiç utanmadan,\n\nEyledin Kasım’a, kına Kerbelâ.\n\n \n\nVelayet der, sararıpta solmuşam,\n\nElden bir sey gelmez, naçar kalmışam,\n\nHüseyin aşkından, deli olmuşam,\n\nDerin yara oldun, bana Kerbelâ.\n\n                                               Velayet Aytan\n\n ','Halk Şiirinde Kerbela Ağıtları','','trash','closed','closed','','halk-siirinde-kerbela-agitlari__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-789',16,'product','',0),(927,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, hidayet önderlerinin birincisi olan Hz. Muhammed\'in (s.a.a) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.1','','trash','closed','closed','','hidayet-onderleri-c-1__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-790',16,'product','',0),(928,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın sekizincisi ve hidayet önderlerinin onuncusu olan İmam Rıza\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.10','','trash','closed','closed','','hidayet-onderleri-c-10__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-791',16,'product','',0),(929,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın dokuzuncusu ve hidayet önderlerinin on birincisi olan İmam Muhammed Cevad\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.11','','trash','closed','closed','','hidayet-onderleri-c-11__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-792',16,'product','',0),(930,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın onuncusu ve hidayet önderlerinin on ikincisi olan İmam Ali Naki el-Hadi\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.12','','trash','closed','closed','','hidayet-onderleri-c-12__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-793',16,'product','',0),(931,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın onbirincisi ve hidayet önderlerinin onüçüncüsü olan İmam Hasan Askeri\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.13','','trash','closed','closed','','hidayet-onderleri-c-13__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-794',16,'product','',0),(932,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Resulullah\'tan (s.a.a) sonra Ehl-i Beyt İmamları\'nın onikincisi ve hidayet önderlerinin ondördüncüsü olan İmam Mehdi\'nin (a.s) hayatı incelenmiştir. Yüce Allah bütün ümmetlere, yeryüzü zulüm ve haksızlıkla dolduktan sonra onun eliyle her tarafı adaletle dolduracağını vaat etmiştir.		\n			','Hidayet Önderleri c.14','','trash','closed','closed','','hidayet-onderleri-c-14__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-795',16,'product','',0),(933,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın birincisi ve hidayet önderlerinin ikincisi olan İmam Ali\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.2','','trash','closed','closed','','hidayet-onderleri-c-2__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-796',16,'product','',0),(934,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, örnek kadın ve masum hidayet önderlerinin üçüncüsü olan Hz. Fatımatü\'z-Zehra\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.3','','trash','closed','closed','','hidayet-onderleri-c-3__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-797',16,'product','',0),(935,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın ikincisi ve hidayet önderlerinin dördüncüsü olan İmam Hasan Müçteba\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.4','','trash','closed','closed','','hidayet-onderleri-c-4__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-798',16,'product','',0),(936,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın üçüncüsü ve hidayet önderlerinin beşincisi olan İmam Hüseyin b. Ali\'nin (a.s) hayatı incelenmiştir. O, Hz. Muhammed Mustafa\'nın (s.a.a) bildirdiği gibi zalimlerin oluşturdukları tufana karşı ümmet için \"Hidayet çırağı ve kurtuluş gemisi\" idi.		\n			','Hidayet Önderleri c.5','','trash','closed','closed','','hidayet-onderleri-c-5__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-799',16,'product','',0),(937,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın dördüncüsü ve hidayet önderlerinin altıncısı olan İmam Zeynelabidin\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.6','','trash','closed','closed','','hidayet-onderleri-c-6__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-800',16,'product','',0),(938,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın beşincisi ve hidayet önderlerinin yedincisi olan İmam Muhammed Bagır\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.7','','trash','closed','closed','','hidayet-onderleri-c-7__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-801',16,'product','',0),(939,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\n \nElinizdeki bu kitapta, Resulullah\'tan (s.a.a) Ehl-i Beyt İmamları\'nın altıncısı ve hidayet önderlerinin sekizincisi olan İmam Cafer-i Sadık\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.8','','trash','closed','closed','','hidayet-onderleri-c-8__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-802',16,'product','',0),(940,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın yedincisi ve hidayet önderlerinin dokuzuncusu olan İmam Musa Kâzım\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.9','','trash','closed','closed','','hidayet-onderleri-c-9__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-803',16,'product','',0),(941,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.		\n			','Hidayet Önderleri Seti 1-14','','trash','closed','closed','','hidayet-onderleri-seti-1-14__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-804',16,'product','',0),(942,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Hikmetname-i Lokman, yeni bir çalışmanın ürünüdür. İbrahimî dinler sürecinde yaşayan hekîmin en meşhur öğütleri, kolay ve yeni bir yöntemle kıymetli okurlara aktarılmaktadır.\nBu hikmetname on bölüm olarak tanzim edilmiştir: Lokman Hekîm’in hayatı, Kur’an-ı Kerim’de aktarılan Lokman’ın öğütleri, hikmetlere dair öyküler, ilim ve marifete yönelik hikmetleri, kendini yetiştirme etkenleri ve afetleriyle ilgili hikmetleri, sosyal ve ahlaki adaba dair hikmetleri, atasözü konumundaki önemli sözleri, çeşitli içerikte ve kapsamlı hikmetleri.\nBunların tümü Lokman’la ilgilidir; ya bizzat Lokman’ın dilinden ya da Lokman’la ilgili aktarılanlardır.		\n			','Hikmetname-i Lokman','','trash','closed','closed','','hikmetname-i-lokman__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-805',16,'product','',0),(943,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Hizbullah ile İsrail’in 33 günlük savaşını ve bu savaşta, Hizbullah’ın İsrail’e karşı kazandığı zafere ilişkin kanıtları ve bundan çıkarılması gereken dersleri ele alan bu kitapta yazar, aslında bu savaşın, Amerika ve İsrail tarafından Hizbullah’ın silahsızlandırılmasına yönelik girişimlerden kaynaklandığını, özellikle Irak’ta gelişen olaylardan sonra Amerika’nın “İsyan Üçgeni” olarak nitelediği İran, Irak ve Lübnan’daki İslâmî güçleri çökertmekle “Yeni Ortadoğu Projesi”ni uygulamaya geçirme sevdasını boşa çıkartmak amacı taşıdığını akıcı bir üslupla ortaya koyuyor…		\n			','Hizbullah - İsrail Savaşı','','trash','closed','closed','','hizbullah-israil-savasi__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-806',16,'product','',0),(944,1,'2020-05-06 19:52:02','2020-05-06 16:52:02','		\n				Elinizdeki iki bölümden oluşan eserin ilk bölümünde Hüseynî yöntemin yüce Peygamberimizin ve geçmiş peygamberlerin özellikle Hz. İbrahim\'in yöntemi ile aynı olduğu ele alınmıştır. İkinci bölümde ise tüm ilâhî kıyamlar gibi Hz. Hüseyin\'in kıyamının da asıl hedefinin insan aklının olgunlaşmasını ve filizlenmesini sağlamak olduğu açıklanmış, ardından aklın tanımı, aklın işleyiş niteliği, aklî hayat, aklın kemalinin nelerle sağlanacağı, peygamberlerin bu husustaki misyonları, aklı tutsak etmek isteyenlerin girişimleri ve yöntemleri, aklın filizlenmesinde Hüseynî (a.s) kıyamın etkisi, dinin filizlenmesi için Hüseynî (a.s) eserin sürdürülmesi gerektiği gibi konular ele alınmıştır.		\n			','Hüseynî Kıyam ve Akıl','','trash','closed','closed','','huseyni-kiyam-ve-akil__trashed','','','2020-05-08 00:44:58','2020-05-07 21:44:58','',0,'http://islamex.com/?product=import-placeholder-for-807',16,'product','',0),(945,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				Hz. Rasulullah\'ın (s.a.a) \"Âlemlerin Kadınlarının Efendisi\" olarak nitelediği \"Fatıma\"nın hayatı bizim için örnek teşkil ediyor. Hz. Fatıma tek bir bakış açısıyla değerlendirilip anlatılabilecek bir şahsiyet değildir. Dolayısıyla \"Fatıma\"yı anlama ve tanıma yönünde farklı pencerelerden farklı bakış açıları sunma gayreti içerisindeyiz.\nAmacımız Hz. Fatıma\'nın hayatını, nesilden nesile aktarılan bir kıssa olmaktan çıkarıp; hayatımıza ve davranışlarımıza yön veren, çağımıza güncellenmiş bir kılavuza dönüştürmektir.\nTüm çağlarda kadınların yükselişi \"Fatıma\"nın gölgesinde, izinde olmakla ve onu aşkla sevmekle mümkündür.\nElinizdeki eserde Hz. Fatıma\'yı hadislerin dilinden öğrenmeyi ve tanımayı istedik. 		\n			','Hz. Fatıma','','trash','closed','closed','','hz-fatima__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-808',16,'product','',0),(946,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				Hz. Peygamber (s.a.a) şöyle buyuruyor:\nKızım Fatıma geçmiş ve gelecek bütün kadınlardan üstündür. O vücudumun bir parçasıdır, gözümün nuru ve kalbimin meyvesidir. O benim ruhumdur. O insanlardan olan bir huridir. Rabbinin huzurunda ibadete durduğunda yıldızların yer ehli için parladığı gibi, onun nuru da gökteki melekler için parlar ve Allah Teala meleklerine şöyle hitap eder:\n\"Ey Melekler, bakın benim cariyem (kulum) Fatıma\'ya; o benim huzurumda durmuştur, korkudan titriyor; kalbiyle benim ibadetime yönelmiştir. Sizleri şahit kılıyorum ki, ben onun takipçilerini ateşten koruyacağım.\"		\n			','Hz. Fatıma\'nın (s.a) Faziletleri','','trash','closed','closed','','hz-fatimanin-s-a-faziletleri__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-809',16,'product','',0),(947,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır. Buna göre hüccet kullardan önce, kullarla beraber ve kullardan sonra hep vardır. Öyle ki, eğer yeryüzünde sadece iki kişi kalsa, onlardan biri hüccet olur.\nİşte tarih boyunca gelen peygamberler ile arkalarından gelen seçkin önderler özveriyi gerektiren hidayet yolunu izlediler, meşakkatli eğitim yolunda yürüdüler. Bu açıdan, ilâhî hüccetlerin, Son Elçi Hz. Muhammed\'in (s.a.a) ve onun hak vasilerinin hayatı önem arz etmektedir.\nPeygamber efendimizin ve Ehlibeyt İmamları\'nın ve onların hakkındaki olaylar üzerinde inceleme yapmanın, fertlerin tarihi olmadığını; bilakis onun, Allah\'ın, insanlık tarihi boyunca peygamberlerin dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilâhî hidayet ve eğitim\" tarihi olduğunu bilmek gerekir. Hz. Peygamber ve Ehlibeyt\'i, yeryüzünde kelimenin tam anlamı ve bütün yönleriyle ilahî halifeliğin canlı tecessümü ve yüce örneğidirler.\nEhlibeyt\'in her biri hakkında özetle kaleme alınan bu çalışma, onların hayatlarından bazı kesitler; kişilikleri, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktan ibarettir...		\n			','Hz. Muhammed (s.a.a) ve Ehl-i Beyt\'in Hayatı','','trash','closed','closed','','hz-muhammed-s-a-a-ve-ehl-i-beytin-hayati__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-810',16,'product','',0),(948,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				Muhterem okuyuculara sunulan bu eser, bu büyük Peygamber\'in hayatı ve İslâm tarihiyle ilgili en muteber kaynaklar esas alınarak, gayet açık ve akıcı bir üslûp ile hazırlanmıştır.\nElinizdeki eserin önemli meziyetlerinden biri de şudur ki, yalnız tarihi olayları nakletmekle kalmamış, tarihin asıl hedefi olan \"olaylardan ders ve ibret almak\" gerçeğini sağlamak amacıyla,araştırmacı bir yazara yakışır bir yöntem ile gereken yerlerde olayları muhtelif boyutları ve sonuçlarıyla tahlil ve incelemeye tâbi tutmuştur.\nBu kitabın diğer bir özelliği de, İslami tarih kaynaklarıyla tam bir uyum içinde olup İslam\'ın büyük önderinin yaşam öyküsü ile ilgili bazı kirli ellerin uydurdukları efsanelerden tamamen uzak olmasıdır.		\n			','Hz. Muhammed\'in Hayatı','','trash','closed','closed','','hz-muhammedin-hayati__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-811',16,'product','',0),(949,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				Hicretin onuncu yılı ve Perşembe günü idi. Kurban Bayramı’nın üzerinden sekiz gün geçmişti. Cebrail, Hz. Peygamber’e (s.a.a.) şu ayeti indirmişti:\n“Ey Elçi, Rabbin tarafından sana indirilen mesajı tebliğ et. Eğer bunu yapmazsan, O’nun elçiliğini yerine getirmemiş olursun. Allah seni insanlardan korur. Allah kâfirleri (bu mesajı inkâr edenleri) amaçlarına ulaştırmaz.” (Mâide Suresi, 67. Ayet)\n…Hz. Peygamber (s.a.a), herkesin onu görebilmesi için üst üste yığılarak deve eyerlerinden oluşan yüksekliğe çıkmış; orada bulunan herkesin işitebileceği yüksek bir sesle İmam Ali’nin (a.s) velayetiyle ilgili “Gadir-i Hum Hutbesi” olarak bilinen meşhur hutbesini irad etmişti.		\n			','Hz. Peygamber\'in (s.a.a) Gadir-i Hum Hutbesi','','trash','closed','closed','','hz-peygamberin-s-a-a-gadir-i-hum-hutbesi__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-812',16,'product','',0),(950,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','Allah yarattı insanı,\nHikmetler var bu insanda,\nYaratılan ilk insan hani,\nHikmetler var bu insanda.\n\nSüleyman emretti tahtını kurdu,\nFerhat aşık oldu dağları deldi,\nYunus aradı maşukun buldu,\nHikmetler var bu insanda.\n\nBir nice nebi mürseller geldi,\nErenler bu yolun sırrını bildi,\nNemrut, Firavun da bir insandı,\nHikmetler var bu insanda\n\nAllah nurunu tamamladı,\nMuhammed’e Habib’im dedi,\nAli Murtaza’yı yardımcı kıldı,\nHikmetler var bu insanda\n\nKirazlı’yım Hakka kurban,\nO masum, On İki İmam,\nYardımcımız Sahib-i Zaman,\nHikmetler var bu insanda.\n\nAli KİRAZLI','İki Emanet Olmadan Alevilik Olmaz','','trash','closed','closed','','iki-emanet-olmadan-alevilik-olmaz__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-813',16,'product','',0),(951,1,'2020-05-06 19:52:03','2020-05-06 16:52:03','		\n				NEDEN İKİ İSLAM?\nDin, sadece Allah’tan gelen kanunlar bütünü değildir. Dinin iki ayağı vardır, biri Allah’tan gelen kanunlar bütünü kitap, diğeri kitapla hükmedecek olan Allah’ın seçip yetkilendirdiği kişi. İkisine birden itaat etmenin adına din denilmiştir. Din yukarıdan aşağı iner. Aşağıdan yukarı din olmaz. Ümmetin ihtilafa düşmesinin en önemli sebebi, Müslümanların yapıp ettiklerinin din gibi algılanmasıdır. Nitekim saltanat bu algı yöntemiyle meşruiyet kazanmıştır.\nPeygamber Efendimiz hayattayken din bütünsel anlamda onun şahsında somutlaşmıştı. Buna bağlı olarak ümmet tek renkti. İkinci rengin oluşma imkânı yoktu.\nResulullah’ın (s.a.a.) vefatıyla birlikte icra makamı konusunda ümmet ikiye ayrıldı.\nBirinci, etkin grup; “Muhammed (s.a.a) peygamberlerin, Kur’an-ı Kerim kitapların ve İslam da dinlerin en kâmili ve sonuncusudur. Resulullah vefat etmiş, getirdiği din ve kitap bakidir. Bundan sonra ümmet, kendi içinden seçeceği önder, otorite vasıtasıyla işlerini deruhte edebilir!”görüşünü ileri sürdü. Bu görüş sahiplerine Sünni denildi.\nİkinci, azınlıkta kalan grup ise; “Allah, Âdem’den (as) itibaren insanlığın mutluluğu için gerekli olan ibadî, toplumsal ve hukukî ihtiyaçları karşılamak üzere her zaman kendisiyle ilişki kurabilecek liyakate, temizliğe sahip kimseler seçip göndermiştir. Gönderdiği elçiler; bazen haber getirici ‘nebi’, bazen hem haber getirici hem icradan sorumlu ‘ulü-l azm’ peygamber, bazen de yalnız icradan sorumlu ‘imamlardır’, dolayısıyla önderi, otoriteyi ancak Allah seçebilir.” görüşünde ittifak etti. Bu görüş sahipleri tarihte İsna Aşeriye/İmamiye, Alevi, Şii olarak adlandırılmıştır.\nBu iki farklı görüş ilk etapta siyasi gibi görünse de, zamanla birbirinden bağımsız, adeta iki ayrı İslam şeklinde tezahür etmiştir. Allah izin verirse kitapta bu iki anlayışın bazı temel farklılıklarına işaret etmeye çalışacağız.		\n			','İki İslam','','trash','closed','closed','','iki-islam__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-814',16,'product','',0),(952,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Hz. Ayetullah Hamenei, ikinci Evrensel İmam Rıza (a.s) Kongresi\'nde (Temmuz 1986) irat ettiği konuşmasında Masum İmamlar\'ın (a.s) hayatlarında siyasi mücadele ve cihad unsuru hakkında önemli açıklamalarda bulunmuş ve “İki Yüz Elli Yaşında Bir İnsan\" anahtar kavramını ihdas ederek bu kavram çerçevesinde İmamlar’ın aynı maksada doğru hareket eden yekpare ve kesintisiz hareketini tasvir etmiştir. Ayetullah Hamenei\'nin bu açılımı bizi, onun bu aşkın mihver etrafında yapmış olduğu konuşmalarını bir araya toplamaya ve kitaplaştırmaya yöneltti. Elinizdeki kitap bu çalışmanın ürünüdür.\nKitabın Başlığı Hz. Ayetullah Hamenei\'nin aydınlatıcı sözlerinden aynen alınmıştır ve onun Masum Ehlibeyt İmamları’nın siyasi-mücadeleci hayatlarına bakış tarzını göstermektedir.\n Hz. Ayetullah Hamenei tarafından başta Peygamber-i Ekrem (s.a.a), Emîrü’l-Müminin Ali (a.s) ve İmam Hüseyin (a.s) olmak üzere Masumlar\'ın her birinin hayatına dair beyan buyurduğu ve yazıya döktüğü sözlerin hacmi \"İki Yüz Elli Yaşında Bir insan\"da alıntılananlardan çok daha fazladır. Bu yüzden elinizdeki kitap, Hz. Ayetullah Hamenei\'nin beyanlarında Masum Ehlibeyt İmamları’nın hayatlarına dair gün yüzüne çıkmamış bilgiler için sadece bir giriş olabilir.		\n			','İki Yüz Elli Yaşında Bir İnsan','','trash','closed','closed','','iki-yuz-elli-yasinda-bir-insan__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-815',16,'product','',0),(953,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki İlmihâl kitabı, Ayetullah el-Uzma Seyyid Ali Hüseynî Hameneî’nin fetvalarına uygun olarak hazırlanmıştır.\nBu büyük taklit merciinin fetvaları, ilk önce Ecvibetu’l-İstiftaat (Sorular ve Fetvalar) adı altında yayınlandı. Söz konusu eser, mukallitlerin çeşitli fıkhî konulara ait sorularını ve onlara verilen cevapları içeriyordu.\nDaha sonra Muhammed Rıza Müşfikîpûr tarafından eğitimde yararlanılmak üzere birinci cildi ibadet, ikinci cildi ise muamele konularını içeren Risaley-i Amuzişi (Fıkıh Dersleri) adlı eser yayınlandı.\nAncak yapılan çalışmaların faydalı ve önemli olmasına rağmen, hiçbirisi alışılagelmiş ilmihâlin yerini doldurmuyordu. Bu yüzden taklit mercilerine ait günümüzdeki ilmihâllere yakın bir metin hazırlamak amacıyla elinizdeki çalışmanın ortaya çıkmasına gerek duyuluyordu.\nBu eser hazırlanırken, söz konusu çalışmaların yanı sıra, yeni sorular ve fetvalardan da yararlanılmıştır.\nYüce Allah’tan, İslam dininin hükümlerine amel etme ve Masum Önderlere uyma başarısını inayet etmesini diler; din âlimlerine, başta Ayetullah el-Uzma Seyyid Ali Hameneî olmak üzere taklit mercilerine izzet ve uzun ömür lütfetmesini niyaz ederiz.\nKEVSER		\n			','İlmihâl','','trash','closed','closed','','ilmihal__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-816',16,'product','',0),(954,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','Sensin Allah Resulü’nün vasisi\n\nSensin müminlerin gerçek emîri\n\nEvliyalar şahı, erenler piri\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSana açılmıştır ilmin kapısı\n\nSen okurdun ism-i azam duası\n\nİlla Ali illa Zülfikar sesi\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSensin Hasan ile Hüseyin’in babası\n\nSensin Fatımay-ı Zehra’nın kocası\n\nBaşından bitmedi küfrün belası\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nOnbir nur doğmuştur senin soyundan\n\nSana eriş olmaz hakkın yolunda\n\nBize yardım eyle mahşer gününde\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSen doğmuştun Beytullah’ın içinde\n\nElif, mim yazıldı senin karşında\n\nİbn-i Mülcem vurdu seni başından\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nKirazlı’yım kölen bile olamam\n\nOlsam bile kıymetini bilemem\n\nSenin düşmanından medet dilemem\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\nAli Kirazlı','İlmin Kapısı Şah-ı Merdan İmam Ali (a.s)','','trash','closed','closed','','ilmin-kapisi-sah-i-merdan-imam-ali-a-s__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-817',16,'product','',0),(955,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Peygamber Efendimiz, Ehlibeyt İmamları\'nın ve onlar hakkındaki olayların \"fertlerin tarihi\" olmadığını; bilakis Allah\'ın, insanlık tarihi boyunca peygamberlerin  dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilahi hidayet ve eğitim tarihi\" olduğunu bilmek gerekir. Hz. Peygamber (s.a.a) ve başta İmam Ali olmak üzere tüm Ehlibeyt\'i, yeryüzünde (kelimenin tam anlamı ve bütün yönleriyle) ilahî halifeliğin canlı tecessümü ve yüce örneğidirler. İşte bu yüzden bu şahsiyetlerin hayatı önem arz etmektedir.\nÖzetle kaleme alınan elinizdeki bu eser, İmam Ali\'nin (a.s) hayatından bazı kesitler; kişiliği, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktadır.		\n			','İmam Ali (Ona Selam Olsun)','','trash','closed','closed','','imam-ali-ona-selam-olsun__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-818',16,'product','',0),(956,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','\n			\n				\n								\n												\n						Stok Kodu:K-CD08															Sayfa Sayısı:20 Cd																	\n									\n									\n									\n									\n					Dili:TÜRKÇE DUBLAJ											\n				\n			','İmam Ali Full Versiyon','','trash','closed','closed','','imam-ali-full-versiyon__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-819',16,'product','',0),(957,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki eser, İmam Ali’nin (a.s) Kadir gecesinde ve şahadet döşeğinde, mübarek dilinden akan bir vasiyetin şerhidir. Hemen belirtelim ki bu vasiyeti eden kişi, vahiy ocağında yetişen, kâinatın iftiharı, ilmin, adaletin ve zühdün canlı örneği Ebu Talib oğlu Ali’dir (a.s); inci yüklü bu vasiyetin muhatapları ise İmam Hasan (a.s), İmam Hüseyin (a.s), akrabalarından ve ashabından birkaç kişidir. Durum böyle olunca, en seçkin sözlerin ve en önemli öğütlerin söyleneceği çok doğaldır. Buna göre, bu nur yumağı buyruklara dikkat etmek elzemdir.\nAli (a.s) izcisi herkesin arzularından biri şudur: Keşke bilseydim, o hazretin şahadet döşeğinde, mübarek ömrünün son saatlerinde ve anlarında hangi konulara dikkat çekmiş ve hangi noktalara vurgu yapmıştır. Ne mutlu ki, bu arzu gerçekleşmiş ve hazretin tavsiyeleri bizlere ulaşmıştır! Tarih, bu vasiyetleri çok değerli bir hazine olarak kaydetmiş ve bu kıymetli mirası, hazretin fani dünya ile vedalaştığı anlarda mevcut bulunmayan herkes için korumuştur. Bugün bizler bu enfes miras ile baş başayız; onun kadrini bilmeli ve en güzel şekilde ondan faydalanmaya cehdetmeliyiz.		\n			','İmam Ali\'den Son Vasiyet','','trash','closed','closed','','imam-aliden-son-vasiyet__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-820',16,'product','',0),(958,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Bu kitapta, İslam tarihinin İmam Cafer Sadık dönemine yani hicri 83-148 yıllarına tekabül eden havadisi ve olaylarla tanışacaksınız. Bu dönem İslam tarihinin en önemli dönemlerinden sayılmaktadır. Emevilerin yıkılıp Abbasilerin kuruluşu, Ebu Seleme ve Ebu Müslüm-i Horasanî\'nin kıyamları, İspanya\'da yeni bir Emevi hükümetinin kurulması, önemli siyasi ve kültürel değişmeler, felsefenin ilk olarak İslam toplumuna girişi, tasavvufi akımlar ve sufilerin yayılışı ve bazı fıkhi mezheplerin resmi mezhep olarak kabul edilişi… bu dönemin başlıca olaylarınfdandır.\nBöyle bir hassas dönemde Ehlibeyt İmamlarından İmam Cafer Sadık (a.s) ne yaptı? Ne dedi? Nasıl çalıştı? Bu soruların cevabını bu kitapta bulacaksınız.		\n			','İmam Cafer Sadık (a.s) ve Fikrî Akımlar','','trash','closed','closed','','imam-cafer-sadik-a-s-ve-fikri-akimlar__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-821',16,'product','',0),(959,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Zamanın gereksinim ve ihtiyaçları doğrultusunda İslam toplumunun ortak değeri olan şahsiyetlerin hayatlarına eğilmek, etkin insanların rolünü kendimiz için güncellemek, İslam toplumunun temel dinamik ve evrensel ilkelerini ayakta tutmak için örnek alınması gereken şahsiyetlerin yaşamından yardım almak, hiç şüphesiz yapılması gereken en önemli çalışmalardan biridir. Bizleri Allah\'a yaklaştırıp dergâhında sevimli kılan; mezhep, mektep ve tarikatlarımızı yüceltmek değil, O\'nun dinini yüceltmeye çalışmaktır...\nİslam dininin ahlaki ve insani değerlerini yaşayıp yaymak için atılacak adımlarda hiçbir ihtilaf bulunmamaktadır. Birliktelikler sağlam bir temel üzere atılmalıdır ki kısmi ihtilaflar bu sağlam temeli yok edemesin. Bu doğrultuda ele aldığımız mevcut kitap, altı ana bölümden oluşmaktadır. Birinci ve ikinci bölümde; İmam Cafer Sadık’ın (a.s) hayatı, Ehlisünnet kavramından maksadın kimler olduğu, ayrıca o dönemin siyasi ve kültürel yapısı kaleme alınırken; üçüncü, dördüncü, beşinci ve altıncı bölümlerde ise İmam Cafer Sadık’ın, Ehlisünnet’in âlim, yönetici ve halkına karşı sergilediği yaşam biçimi ve yöntemleri konu edilmiştir.\nİslam dinini yaymak için çaba gösterip ahlaki ve insani değerleri yaymaya çalışarak dünyadan göçen İmam Cafer Sadık (a.s) gibi yüzlerce arif insana ne mutlu!\nMüellif		\n			','İmam Cafer Sadık\'ın (a.s) Ehlisünnet\'le Yaşam Biçimi','','trash','closed','closed','','imam-cafer-sadikin-a-s-ehlisunnetle-yasam-bicimi__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-822',16,'product','',0),(960,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				 \nİmam Cafer-i Sadık\'a göre, Müslüman toplulukların en büyük sorunlarının başında gelen cehalettir. Bu nedenle toplumu aydınlatmak ve eğitmek için \"medreseler\" açtı. Buraya dil, din ve ırk farkı gözetmeksizin dünyanın her yerinden talebeler aldı. Her dönemde öğrencilerinin sayısı 4.000\'e ulaştı. Medresede öğrenciler, din bilimleri yani fıkıh, tefsir, hadis-i şerif, tecvid ve Kur\'an-ı Kerim dersleri alıyorlardı. Ayrıca astronomi, kimya,i cebir ve tıp bilimleri de veriliyordu. Zaten İmam Cafer-i Sadık\'ın Avrupa\'da tanınmasına ve şöhret kazanmasına sebep olan bu fen bilimleridir.\nİmam Cafer-i Sadık, hiçbir zaman yöneticilik koltuğuna oturmayı düşünmedi. Bu yönde gelen tekliflere de asla itibar etmedi.\nAslında İmam Sadık, mezhepler üstü, bütün Müslümanların imamıdır. Çünkü onun zamanında bugünkü mezhepler yoktu ve henüz teşekkül etmemişti. Ayrıca bugünkü mezheplerin kurucularının hepsi onun öğrencilerinden sayılır. Mesela; Ebu Hanife, Enes İbn Malik, İmam Cafer-i Sadık\'ın medresesinde yetişmişlerdir. İmam Şafii ve İmam Ahmed İbn Hanbel ise ilimlerini İmam Cafer-i Sadık\'ın öğrencilerinden almışlardır.\nMüellif\n 		\n			','İmam Cafer-i Sadık (a.s)','','trash','closed','closed','','imam-cafer-i-sadik-a-s__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-823',16,'product','',0),(961,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Ehlibeyt İmamları\'nın ikincisi, Peygamber reyhanesi İmam Hasan-ı Müçteba dönemindeki, çalkantılı İslam tarihinden kesitler sunan bu filmi hayretler içerisinde izleyeceksiniz. İmam Ali\'nin şehadetinden sonra Muaviye\'nin isyan ve karşı koyma tutumları, İmam Hasan ve kardeşi Hz. Hüseyin\'i din adına dinin varlığını tehdit etmeye yönelik ciddi bir komployla karşı karşıya bırakmıştı İmam Hasan bu tehlikeyi savmak için ya direncekti ya da uzlaşacaktı. Direnişin, hidayet kılavuzu ailenin ortadan kalkmasına ortam hazırlayacağını fark eden İmam ikinci yolu seçmişti. Bu film, İmam\'ın seçimindeki tarihi neden ve hikmetleri ayrıntılarıyla gözler önüne sermektedir.		\n			','İMAM HASAN','','trash','closed','closed','','imam-hasan__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-824',16,'product','',0),(962,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Muaviye\'nin plânları, Hasan b. Ali ve kardeşi Hüseyin\'i İslâm adına İslâm\'ı tehdit etmeye yönelik korkunç bir komployla karşı karşıya bırakmıştı. İmam Hasan bu tehlikeyi savmak için ya direnecekti ya da uzlaşacaktı. Direnişin, hidayet kılavuzu ailenin ortadan kalkmasına ortam hazırlayacağını fark eden İmam, ikinci yolu seçmişti.\nİmam Hasan\'ın bu yöntemi, hakla batılın birbirine karıştığı ve batılın tehlikeli bir güce kavuştuğu bir ortamda gerçekleşen uzlaşma görünümünde muhteşem bir devrimdi.\nİmam Hasan ve İmam Hüseyin, bu iki cevher söz konusu yolun iki kahramanıydılar. Sabır ve direnme rolü Hasan\'ın, kahramanca kıyam etme rolü de Hüseyin\'indi. Dolayısıyla Aşura Kıyamı birinci derecede İmam Hasan\'a ve sonra İmam Hüseyin\'e aitti. Hz. Hasan Kerbelâ Kıyamı\'nın temelini atmış, Aşura\'ya zemin hazırlamıştı. İşte bu kansız devrim sayesinde İmam Hüseyin, o eşsiz ve ebedî zafere ulaşabildi.\nBu kitap disiplinli, güçlü ve üretken bir zihnin üzürünü olup tarihî gerçekleri ortaya koymada aklî ve naklî kanıtlar içeren bir kaynak eserdir.		\n			','İmam Hasan\'ın (a.s) Barışı','','trash','closed','closed','','imam-hasanin-a-s-barisi__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-825',16,'product','',0),(963,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Ey Aziz!\nUyan,  gaflet ve sarhoşluğu kendinden uzaklaştır. Amellerin öteki âlemin tartısına konmadan, akıl tartısında onları kendin tart.  Sana hesap sorulmadan sen kendine hesap sor. Kalp aynanı şirk, nifak ve riyadan arındır. Bırakma ki, küfür ve şirk pası onu öyle kaplasın da öteki âlemin ateşi dahi onu temizleyemesin.\nFıtrat nurunun küfür karanlığına gömülmesine izin verme. Allah’ın bizi üzerine yarattığı ilahî fıtratın zayi olmasına göz yumma. Bu ilahî emanete bu kadar ihanet etme. Gönül aynanı temizle ki Hakk’ın cemali onda tecelli etsin ve seni bu âlemdeki her şeyden müstağni kılsın. Bir lahzasını bütün âleme değiştirmeyeceğin ilahî aşk ateşi kalbinde öyle bir yansın ki, bütün sevgilerin kökünü kurutsun. O zaman Allah’ın yâdından ve zikrinden öyle bir lezzet alırsın ki bütün hayvanî lezzetleri oyuncak zannedersin.  Eğer bu makamın ehli değilsen ve bu manalar sana anlaşılması zor geliyorsa, en azından Kur’ân’ın ve Masum İmamların (a.s) öbür dünyada bize verileceğini müjdeledikleri ilahî nimetleri kaçırma. İnsanlar nezdinde birkaç günlük hayali şöhrete ulaşmak için onca sevabı zayi etme. Onca kerametlerden kendini mahrum etme. Ebedi saadeti sonsuz şekavete satma.		\n			','İmam Humeyni\'den İrfanî Öğütler','','trash','closed','closed','','imam-humeyniden-irfani-ogutler__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-826',16,'product','',0),(964,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.1','','trash','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-1__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-827',16,'product','',0),(965,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.2','','trash','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-2__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-828',16,'product','',0),(966,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.3','','trash','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-3__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-829',16,'product','',0),(967,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				SET İÇİNDEKİ KİTAPLAR\n* İmam Hüseyin ve Kerbela c.1 - Murtaza Mutahhari\n* İmam Hüseyin ve Kerbela c.2 - Murtaza Mutahhari\n* İmam Hüseyin ve Kerbela c.3 - Murtaza Mutahhari\n* Kerbela Şehitlerinin Ardından - Allame Seyyid İbn Tavus\n* Kerbela Şehitlerine Ağlamak - Musa Güneş / Cafer Bendiderya\n* Onbinlerin İhaneti - Mehmet Yar\n* Kerbela Üniversitesi - İsa Polat\n* Kerbela\'da Peygamber\'in Atı - S. Mehdi Şucai / İsmail Bendiderya\n* Hüseyni Kıyam ve Akıl - Ayetullah Cevadi Amuli\n* İmam Hüseyin\'in (a.s) Ziyareti - Dr. Muhammed Şucai		\n			','İmam Hüseyin (a.s) ve Kerbela Seti','','trash','closed','closed','','imam-huseyin-a-s-ve-kerbela-seti__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-830',16,'product','',0),(968,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Allah’ın evi olan Kâbe’nin ziyareti, nitekim Masumların (a.s) ve diğer imamzadelerin ve Allah velilerinin mutahhar kabirlerini ziyaret etmek, Müslümanların -ve hatta gayrimüslimlerin- manevi hayatlarının rükünlerinden biridir. \nÖrneğin doksan küsur ülkeden Şii, Sünni, Hristiyan, Yahudi, Zerdüştü, Sabii -hatta dindar olmayan laik- insanlardan oluşan kimselerin katılımıyla her yıl onlarca milyon ziyaretçi görkemli Erbain yürüyüşüne katılıyor ve Seyyidü’ş-Şüheda’nın mutahhar türbesini ziyaret ediyor. \nZiyaretin bir taraftan İslam ve diğer dinlerin mensuplarının manevi hayatında, yine sosyal ve siyasi alanlarında büyük bir öneme ve eşsiz etkiye sahip oluşu, diğer taraftan Masumların (a.s) ziyaretlerdeki marifet unsuruna olan tekitleri bu kitabın yazılmasındaki başlıca sebeplerdir. \nElinizdeki eserde, Ehlibeyt’in (a.s) ve özellikle İmam Hüseyin’in (a.s) kabirlerinin ziyareti hususunda nakledilen yüzlerce hadis içerisinden bazı hadisler dakik ve özel bir bakış açısıyla seçilmiştir.		\n			','İmam Hüseyin\'in (a.s) Ziyareti','','trash','closed','closed','','imam-huseyinin-a-s-ziyareti__trashed','','','2020-05-08 00:44:50','2020-05-07 21:44:50','',0,'http://islamex.com/?product=import-placeholder-for-831',16,'product','',0),(969,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Başında Muhammed’in (s.a.a) sarığı, sırtında Muhammed’in (s.a.a) gömleği, ayağında Muhammed’in (s.a.a) çarığı, göğsünde Muhammed’in (s.a.a) Kur’ân’ı ve elinde Ali’nin (a.s) kılıcıyla; Zehra’nın (s.a) sevgisi, Hasan’ın (a.s) sabrı, Hüseyin’in (a.s) cesareti, Seccad’ın (a.s) ibadeti, Bâkır’ın (a.s) ilmi, Sadık’ın (a.s) doğruluğu, Kâzım’ın (a.s) tahammülü, Rıza’nın (a.s) rızası, Cevad’ın (a.s) cömertliği, Hâdi’nin (a.s) hidayeti, Askerî’nin (a.s) heybetiyle geliyor...\nVarlığı, Allah’ın büyük nişanesi; gaybeti, gaybın tefsiri; zuhuru, ahiretin müjdecisi; kıyamı, ahde vefa ve cihadın tefsiridir. Kelâmı, Kur’ân’ın yorumu; bakışı, kaybolmuşlar için peygamberlerin sevgi denizinin dalgalanışıdır. Sonunda din kervanını menzile o ulaştıracak, peygamberlerin gönderiliş amaçları ve onların çektiği zahmetler karşılık bulacak ve açığa çıkacaktır. Selâmların en güzeliyle selâm olsun ona.		\n			','İmam Mehdi (Ona Selam Olsun)','','trash','closed','closed','','imam-mehdi-ona-selam-olsun__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-832',16,'product','',0),(970,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Vadedilen kurtarıcı; Hz. Davud’un kitabı Zebur’da, Hz. Musa ve Hz. İsa’nın kitapları Eski Ahit ve Yeni Ahit kitaplarında, Zerdüştlerin kitabı Zend’de, Hinduların kitabı Basek’te, Budizm’de ve daha birçok dinde fıtrî bir özellik olarak bilinmektedir. Kur’an-ı Kerim’de de vadedilen kurtarıcının geleceği yönünde vaatte bulunulmuştur.\nBugün beşeri zihniyet, yüce bir insanın geleceğini, yeryüzünü adaletle dolduracağını ve insanlığı zulüm bataklığından esenliğe çıkaracağını bildirecek, anlatacak ve inandıracak ortamla yüzleşmelidir. İşte bu, bütün peygamberlerin uğruna çaba sarf ettiği şeyin ta kendisidir.\nBir kuvvet, bir ordu ve imanlı bir toplum oluşturabilmenin en güzel yolu, Hz. Mehdi’nin (a.s) varlığı hakkında onları bilinçlendirmeye çalışmaktır. Hayatta olduğunu, işlerimize nezaret ettiğini ve şefkat sahibi biri olduğunu insanlar bilmeliler.\nİnsanlar salahiyet, liyakat, sadıkane hizmet, bilgi düzeyini artırma, yaratıcılık, ahlak ve Allah’ın razı olduğu davranışlar gibi kazanımlar elde ederek kendi liyakatlerini artırmalıdırlar. Ancak bu vesileyle zuhur yakınlaşır. İmam’ın (a.s) zuhuru için bu koşulları oluşturma ve gelişini hızlandırma insanların elindedir. Eğer insanlar kendilerini ıslah edecek olurlarsa, o gün daha yakın olacaktır.		\n			','İmam Mehdi Bizi Bekliyor','','trash','closed','closed','','imam-mehdi-bizi-bekliyor__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-833',16,'product','',0),(971,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Buraya kadar yaptığım açıklamalar, önerilere binaen beklenti, umut ve intizar ehli temiz insanlardan dileğim şudur: Bu konuya yaklaşımımız, en dakik ve en üstün ilmî, şer’î  ve akli kriterlere dayanmalıdır. Hurafeler âlemine, efsaneler dünyasına kanat çırpmamalıyız. Bizi bilgiye götürmeyen hiçbir yolu izlememeliyiz. Bunlar bizimle Allah arasında hüccet hâline gelmemelidir.		\n			','İmam Mehdi ve Gayb Haberleri','','trash','closed','closed','','imam-mehdi-ve-gayb-haberleri__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-834',16,'product','',0),(972,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Hepimizin gözü ufuktaydı. Asırlardır büyük bir arzu ile beklediğimiz habibimiz yola çıkmıştı.\nHerkes baharın gelmesini heyecanla bekliyor; onu görmek için saniyeleri sayıyordu.\nKalemi elime alıp bir yıl boyunca onlarca kitap içinde yitiğimin peşinden koştum.\nOnun gelişine ilişkin müjdeleri sana anlatmak istiyorum. Masumların (hepsine selam olsun) sözlerinden faydalanarak öyle ayrıntılı anlatmak istiyorum ki sen de onu aşkla bekleyesin.\nYüzün üzerinde eser inceleyerek bu kitabı hazırladım. Söz­lerimin delillerini son notlardaki hadislerde görebilirsin. Şimdi kitabı oku. İmam-ı Zaman\'ın (a.s) zuhurunu daha büyük bir aşkla bekleyecek, gelişini daha fazla arzulayacaksın. Zuhur hikâyesinin insana nasıl bir huzur verdiğini göreceksin. Çünkü hem \"zühre\" hem \"zühra\" hem \"zehra\" hem de \"zuhur\" sözcüklerinin Arapça \"zahara\", yani parladı, ışıdı kökünden geldiğini öğrenecek, ferahlayacaksın.		\n			','İmam Mehdi\'nin (a.s) Zuhur Öyküsü','','trash','closed','closed','','imam-mehdinin-a-s-zuhur-oykusu__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-835',16,'product','',0),(973,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				İlahî hidayetten yoksun bilginin, manevî ve ahlakî değerlerden mahrum teknolojinin içinde bulunduğumuz üzücü durumdan başka bir getirisi olmamıştır. Bu yüzden manevî eğilimler düşünce hayatımızdaki yerini almalı ve insanî/ahlakî değerlerin bütün insanlar tarafından içselleştirilmesi sağlanmalıdır. İlahî önderlerin öğretisinden ders alınmalı ve yaşam koşullarının iyileştirilmesinde peygamberlerin ölçütlerinden faydalanılmalıdır. Kaosun ve zulmün hüküm sürdüğü, insan olmanın önemini kaybettiği çağımızda ilahî önderlerin öğretisini yaymak değerli ve kalıcı bir iştir. Böylelikle insanların erdeme yönelmelerinin önü açılır ve insan onuru hak ettiği değeri bulur. Biz bu küçük kitabımızda, bilinçli ve mütefekkir nesillerin temiz insanî hakikatlere aşina olmasını sağlamak amacıyla İmam Ali b. Musa er-Rıza’nın (a.s) hadislerini zikretmek istedik. Umarız bu kitapçıkta yer alan hadisler, düzensiz ve nursuz hayatların yaşandığı günümüz dünyasında gençlere yol gösterici olur.		\n			','İmam Rıza\'dan (a.s) Hadisler','','trash','closed','closed','','imam-rizadan-a-s-hadisler__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-836',16,'product','',0),(974,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Elinizdeki kitap, Şia inanç ve akaidini gayet öz bir şekilde, kolay anlaşılır bir üslup ve nitelikle açıklamakta, beyan etmektedir. Çok kısa ve öz bilgiler ve kaynaklarla elinizdeki hacme indirgenmiş olan bu küçük kitap, aslında son derece yoğun ve hacimli bir ekip çalışmasının ürünü olup diğer İslam mezheplerine mensup Müslümanlarca, hatta Şia üzerine araştırmada bulunmak isteyen gayri müslimlerce şiiliği kaynağından tanıma imkanını yaratmakta ve bunun için uzun ve yorucu mütalaalara gerek bırakmamaktadır.\nBu kitapçık mütalaa edildiğinde, Şia okuluyla diğer İslam fırkaları arasındaki farklılıkların, vahdet, el ve gönül birliği içinde olmayı engelleyecek nitelikte olmadığı kolayca anlaşılacaktır. Zira esasen bütün İslam mezhepleri arasındaki müşterekler (farklı noktalarla kıyaslanamayacak kadar) fazladır, İslam düşmanlarıysa müşterek düşman olup bütün İslam mezheplerini tehdit etmektedir.\nBiz inanıyoruz ki: Müslümanlar arasındaki belli bazı farklılıkları büyütmeye çalışarak ihtilaf yaratıp onları birbirine düşürmeye, kanlı savaşlar çıkarıp Müslümanları birbirine kırdırmaya azmeden meşum eller vardır; dünya coğrafyasında hızla yayılan ve giderek yeryüzü küresinin önemli bir bölümüne güneş gibi ışımaya başlayarak komunizmin çöküşünü başta kapitalizm gelmek üzere bütün maddî ve beşerî ekollerin çıkmazlara girip iflas ettiği çağımızda, İslam\'î şahlanışı zayıflatmak ve İslam\'ın bu muazzam ilerleyişini durdurmak isteyen malum ellerdir bunlar.		\n			','İnançlarımız','','trash','closed','closed','','inanclarimiz__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-837',16,'product','',0),(975,1,'2020-05-06 19:52:05','2020-05-06 16:52:05','		\n				Dua; kimi insanın yanında ihtiyaçlarını gidermek için güçlü birine arzuhal yazmak gibidir.\nKimi insanlar dua denilince bir takım kuru kelimelerden ibaret ezkar ve evradı hatırlarlar.\nBazı insanlar da vardı ki benliğini hiçe sayıp her şeyini sevgiliye feda etme yolunda yalvarış-yakarışı, dua ve münacatı yaşam tarzı ve felsefesi edinirler.\nKimi insanlar, “Tur dağına varınca, ‘Kendini göster’ demeden geç, değmez bu temenna ‘göremezsin’ cevabına” derken, kimileri ise “Tur dağına varınca, ‘Kendini göster’ demeden geçme, sen sevgilinin sesini duy, ister ‘göremezsin’ desin ister ‘görürsün’ desin” derler.\nİşte dua ve münacatın doruk noktası budur ve merhum Muhammed Taki Caferi bu küçük ama içerik açısından zengin kitapta duanın doruğunu tefsir etmektedir. Bu derinlik ve doruk ise Kerbela kahramanı, aşk meydanının eri Hz. Hüseyin’in (as) duasında tecelli etmektedir. Hz. Hüseyin’in (as) Kerbela’da ki kahramanlığının yanında aşk sahrasındaki, Arafat çölündeki yakarışının bir bölümünü üstadın eşsiz şerhiyle siz değerli okurlarımıza takdim ediyoruz.		\n			','İnsan ve Yakarış','','trash','closed','closed','','insan-ve-yakaris__trashed','','','2020-05-08 00:44:39','2020-05-07 21:44:39','',0,'http://islamex.com/?product=import-placeholder-for-838',16,'product','',0),(976,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				Bu kitapta insan-ı kamil nasıl olunduğunu ve kimlerin insan-ı kamil olduğu gerçeklerini keşfedeceksiniz. Bu eserde şehit Mutahhari\'nin mükemmel insan örneklerinden oluşan bir tablosu var adeta.\nMuhtelif ekoller ve farklı dünya görüşleri bu muhteşem tablonun renklerini oluşturmaktadır. Bu farklı dünya görüşlerinin tanımladığı \"kemal\", \"insan\", \"kamil ve mükemmel\" kavramlar ise tabloda kullanılan bütün malzemelerdir.\nİçindekiler:\nİnsanın ruhsal kusurları.\nİnsan olabilme sorun ve sorumlulukları.\nİnsanın halka karşı sorun ve derdi.\nİnsanda Allah\'ı arama sorunu ve derdi.\nAkıl ekolü üzerine inceleme ve eleştiri.\nAyrıntılarıyla irfan ekolü\nİnsan- tabiat ilişkisi.\nBatıda insani duygular.\nEgzistansiyalizm teorisinin özeti.		\n			','İnsan-ı Kamil','','trash','closed','closed','','insan-i-kamil__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-839',16,'product','',0),(977,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				*İslâm Dini sevgi ve güzellik dinidir. Kalpte yer alan sevgi bir şekilde dışarıya yansır, açığa çıkar. İnsan yapısı böyledir. Sevgiyi ibraz etmenin yollarından birisi, ziyarettir. Ziyaretlerin başında canımızdan ve tüm değerlerimizden üstün olan din önderlerimizin, peygamberlerin, Ehl-i Beyt’in Allah’ın veli kullarının, özellikle şehitlerin ziyareti gelir. İmam Cafer Sadık (a.s) şöyle buyurmuştur:\n“Bizi şehit olduktan sonra ziyaret eden kimse, hayatta iken bizi ziyaret etmiş gibi olur.”\n*Ziyaret, Hz. Peygamber ve Ehl-i Beyt’in yüce makamlarının bilincini taşımak ve onların yanında ve safında yer almaktır; İmam Rıza (a.s) şöyle buyurmuştur:\n“Bilin ki kim, Allah’ın farz kıldığı hakkımı ve itaatimi tanıdığı halde beni ziyaret ederse, ben ve babalarım kıyamet günü onun şefaatçileri oluruz.”		\n			','İran Ziyaretleri','','trash','closed','closed','','iran-ziyaretleri__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-840',16,'product','',0),(978,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				Allahu Ekber. Bismillahirrahmanirrahim…\nMustafa’nın gözleri, İrmiyâ’yı kitaba tercih etmişti. Fakat gözleri her zamanki gibi, İrmiyâ’nın namazının ilk kapısından öteye geçmedi; daha doğrusu geçemedi. Nasıl yarı açık o kapkara gözlere bakarsın; oysa onlar sana bakmıyor ve bakış ufku seninle metrisin ötesinde bir yerdedir. Nasıl bakışının desenli çarşafını riyasız secdesine serersin; hâlbuki İrmiyâ’nın omuzları sessiz secdesinde titriyordu.\n                                               ***\nBilim açısından, balığın ölüm nedeni, onun sudan uzaklaşması, dolayısıyla doğal etkenlerdir. Ancak herkes balığın bir kere olsun bile aşağı yukarı atlamasını görmüşse, balığın susuzluk ve doğal etkenler sonucu ölmediğine kanaat getitir. Balık sudan ötürü intihar ediyor! Kızgınlık, çaresizlik, yalnızlık, ıstırap… Bunlar bilimsel sözcükler değildir. İrmiyâ toprak üzerinde kalmış, eti helal bir balığa dönmüştü.		\n			','İrmiya','','trash','closed','closed','','irmiya__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-841',16,'product','',0),(979,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				 İslam Kültür ve Medeniyetinde Şia’nın Rolü adlı kitap Ehlibeyt (a.s) Ekolü izleyicilerinin düşünce ve kültür tarihinin yeniden okunması ve İslam medeniyetinin şekillenmesinde Şiî âlimlerin katkısının tekrar tanımlanması yönünde bir çabadır. \nİslam tarihine kısaca göz atmak, İslam medeniyetinin şekillenişinin en başından (hicrî ikinci yüzyıl) günümüze kadar farklı kültür ve medeniyet havzalarının Şia büyüklerinin huzurundan hiçbir zaman yoksun olmadığını gösteriyor. Bu durum Şia’nın aklaniyet/aklilik ve medeniyet tarihinin derinliğine ve İslam tarihindeki kıdem ve önceliğine tek başına delildir...		\n			','İslâm Kültür ve Medeniyetinde Şia\'nın Rolü','','trash','closed','closed','','islam-kultur-ve-medeniyetinde-sianin-rolu__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-842',16,'product','',0),(980,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				* İslam dünyasının bu asırda, üzerinde düşünülmesi gereken iki oluşuma tanıklık ettiğini söylemek gerekir. Bu oluşumlardan biri, siyasete ve dinî hâkimiyete olumsuz bakan düşüncedir. Bütün dinler ile özellikle de İslam ile karşı karşıya gelen ve dinî siyasi düşüncenin inzivasını ve dinî inancın oluşturduğu hareketliliği azaltmayı ardında taşıyan bu yeni düşünce, bütün dinleri tehdit etmektedir. İslam dünyasının düşünür ve bilgelerinin, bu düşüncenin karşısında mantıklı bir savunma yapmak için, derin ve ciddi araştırmalar yapıp, dinin aslî inançlarını açıklamaları ve sağlamlaştırmaları zorunludur. Diğer oluşum ise, velayet-i fakihi esas alan düşüncenin siyasi arenada yerini almış olmasıdır. Bu düşünce teorik olarak çok eskilere dayanmakta ve uzun bir geçmişe sahiptir. Ancak bu düşüncenin pratik ve uygulama boyutu, 1979\'da İslam Devrimi\'nin zafere ulaşmasından sonra başlamıştır. \n* \"İslam\'ın Siyasi Teorisi\"nin açıklanma zorunluluğu, bu teorinin siyasi düzenler içersindeki yerinin tanıtılması, bu teori hakkındaki şüphelerin, kuşkuların ve fikrî mücadelelerin varlığı ve de dâhilî ve haricî düşmanların velayet-i fakih düzenine karşı çok yönlü saldırıları göz önünde bulundurularak, dinî değerleri ve vahye dayalı öğretileri savunmak amacıyla feraset sahibi, bilge, âlim ve yorulmaz mücahit Ayetullah Muhammed Taki Misbah Yezdî (Allah ömrünü uzun ve daha bereketli kılsın) tarafından, Tahran\'da cuma namazları hutbelerinden önce \"İslam Siyaset Düşüncesi\" hakkında bir dizi konuşmalar yapıldı. Elinizdeki eser, bu konuşmaların düzenlenmiş ve gözden geçirilmiş hâli olup, \"Yasama ve Yürütme\" adlarıyla iki cilt olarak aziz okuyucuların istifadesine sunulmuştur.		\n			','İslam Siyaset Düşüncesi c.1 (Yasama)','','trash','closed','closed','','islam-siyaset-dusuncesi-c-1-yasama__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-843',16,'product','',0),(981,1,'2020-05-06 19:52:06','2020-05-06 16:52:06','		\n				* İslam dünyasının bu asırda, üzerinde düşünülmesi gereken iki oluşuma tanıklık ettiğini söylemek gerekir. Bu oluşumlardan biri, siyasete ve dinî hâkimiyete olumsuz bakan düşüncedir. Bütün dinler ile özellikle de İslam ile karşı karşıya gelen ve dinî siyasi düşüncenin inzivasını ve dinî inancın oluşturduğu hareketliliği azaltmayı ardında taşıyan bu yeni düşünce, bütün dinleri tehdit etmektedir. İslam dünyasının düşünür ve bilgelerinin, bu düşüncenin karşısında mantıklı bir savunma yapmak için, derin ve ciddi araştırmalar yapıp, dinin aslî inançlarını açıklamaları ve sağlamlaştırmaları zorunludur. Diğer oluşum ise, velayet-i fakihi esas alan düşüncenin siyasi arenada yerini almış olmasıdır. Bu düşünce teorik olarak çok eskilere dayanmakta ve uzun bir geçmişe sahiptir. Ancak bu düşüncenin pratik ve uygulama boyutu, 1979\'da İslam Devrimi\'nin zafere ulaşmasından sonra başlamıştır.\n* \"İslam\'ın Siyasi Teorisi\"nin açıklanma zorunluluğu, bu teorinin siyasi düzenler içersindeki yerinin tanıtılması, bu teori hakkındaki şüphelerin, kuşkuların ve fikrî mücadelelerin varlığı ve de dâhilî ve haricî düşmanların velayet-i fakih düzenine karşı çok yönlü saldırıları göz önünde bulundurularak, dinî değerleri ve vahye dayalı öğretileri savunmak amacıyla feraset sahibi, bilge, âlim ve yorulmaz mücahit Ayetullah Muhammed Taki Misbah Yezdî (Allah ömrünü uzun ve daha bereketli kılsın) tarafından, Tahran\'da cuma namazları hutbelerinden önce \"İslam Siyaset Düşüncesi\" hakkında bir dizi konuşmalar yapıldı. Elinizdeki eser, bu konuşmaların düzenlenmiş ve gözden geçirilmiş hâli olup, \"Yasama ve Yürütme\" adlarıyla iki cilt olarak aziz okuyucuların istifadesine sunulmuştur.		\n			','İslam Siyaset Düşüncesi c.2 (Ülke Yönetimi)','','trash','closed','closed','','islam-siyaset-dusuncesi-c-2-ulke-yonetimi__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-844',16,'product','',0),(982,1,'2020-05-06 19:52:07','2020-05-06 16:52:07','		\n				Asrımızın büyük müfessir, fakih ve filozofu merhum Ayetullah Allâme Tabatabaî, Kur’ânî ve aklî delillere dayanarak, İslâm’ın bütün hayatı içeren sonsuz bir din olduğunu, tüm beşer sistemlerinin İslâmî ahkâmın mukabilinde güçsüz kaldığını bu kitabında açık ve seçik bir şekilde ortaya koymuştur. Bu değerli eserinde İslâm’ın sosyal bir din olduğunu, topluma verdiği önemi ve toplum sorunlarına getirdiği çözümleri, öz ama genel anlamıyla güzel bir şekilde kaleme almıştır.\nTürkiye’de İslâm Sosyolojisi üzerinde yayınlanan eserlere, diğer bir eser ilâve etmek için Müslüman kardeşlerimize yararlı olacağını umarak bu kitabı çevirdik.		\n			','İslam Sosyolojisi','','trash','closed','closed','','islam-sosyolojisi__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-845',16,'product','',0),(983,1,'2020-05-06 19:52:07','2020-05-06 16:52:07','		\n				Ciddi bir akademik çalışmanın ürünü olan elinizdeki eser aslında yazarın Üniversitede verdiği ders mevzuatının özetidir. Beş bölüm ve 16 alt başlık altında sadr-ı İslâm tarihi incelenmiştir. Arap Yarımadası’nın İslâm öncesi döneminde durum ve şartları etraflıca ele alınmıştır. Zira cahiliye dönemi sırasında Arap Yarımadası’nın içinde bulunduğu durumu tam olarak bilmeden İslâm tarihindeki birçok olayın idrak ve tahlili ya imkânsız ya da en azından eksik olacaktır.\nYazar, nebevî çağdaki olayların teferruat ve tafsilleri için ayrı ayrı ve çeşitli kaynakları kullanmaya özen göstermiştir. Kitabın tamamında göze çarpan Kur’an ve hadis kaynaklı belgeler bu eseri alelade bir tarih çalışmasından öteye taşıyarak o dönemle ilgili bazı olaylar çevresindeki şüpheleri giderici nitelikte ciddî bir tahlil ve incelemeyi mümkün kılmaktadır.		\n			','İslam Tarihi','','trash','closed','closed','','islam-tarihi__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-846',16,'product','',0),(984,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Bu kitapta belirtilen belgelerin de ortaya koyduğu üzere, İslâm toplumsal emniyeti sağladığı gibi, sosyal ortamı medenîleşmeye hazır bir hâle de getirmektedir. İslâm\'ın çeşitli Müslüman milliyetler arasında barış ve anlaşma sağlayan özel prensip ve dikkati bir yandan; diğer milliyetlere karşı taassuptan uzak görüşü de diğer yandan el ele vererek milletler arasında gayet yakın bir ilişkinin kurulmasına neden olmakta, bu da medeniyetin yerleşip yayılmasını takviye etmektedir...\nAvrupa ve Amerika kıtalarında yıllarca gündemden düşmeyen ve bizzat batılılar tarafından birkaç dile çevrilerek incelenen bu eser, Türk Müslümanın da en önemli acısı olan \"batıyı kıble edinen\" hastalığını başarıyla irdelemekte; onuru ve bilimi Müslümanlardan öğrenen batı kavminin dünkü ve bugünkü konumunu ele alarak Müslümanların bugünkü hâlinin \"batıyı taklit edip, İslâm\'dan kopuş\"tan kaynaklandığını ilginç örneklerle hatırlatmakta ve maneviyattan uzaklaşan batının bugünkü koflaşmış hâlini bizzat batının istatistikleri ve batılı bilim adamlarının itiraflarıyla belgelemektedir.		\n			','İslâm ve Batı Uygarlığının Çehresi','','trash','closed','closed','','islam-ve-bati-uygarliginin-cehresi__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-847',16,'product','',0),(985,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','Elinizdeki kitap İslam dünyasının büyük filozof ve düşünürü Merhum Allame Seyyid Muhammed Hüseyin Tabatabaî’nin; ilmî, felsefî, ahlakî, dinî vb. değişik sorulara ve şüphelere verdiği yanıtları içerir.\n\nİçerdiği konulardan bazı başlıklar:\n\n            ●  Fıtrat\n\n            ●  Felsefî Konular\n\n            ●  Yaratılış ve Diriliş\n\n            ●  Erkek ve Kadın Hakları\n\n            ●  Reenkarnasyon\n\n            ●  Vahhabiyet İnançlarının Batıl Oluşu\n\n            ●  Tevessül\n\n            ●  Kur’an Tahrif Olmamıştır\n\n            ●  Peygamberlerin Orta Doğu’dan Seçilmesi\n\n            ●  İmamlar Hakkında Yüceltme ve Aşırılığın Caiz Olmayışı\n\n            ●  Teşriî ve İtibarî Velayet\n\n            ●  Hırsızın Elinin Kesilme Felsefesi\n\n            ●  İrfan ve Tasavvuf Muteber Midir?','İslam Ve Çağdaş İnsan','','trash','closed','closed','','islam-ve-cagdas-insan__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-848',16,'product','',0),(986,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				 \nHer dönemin ve özellikle de yaşamakta olduğumuz mevcut dönemin önemli sosyal konularından birini başlıca aile konusu oluşturur... Rönesans sonrasında hümanizm ve liberalizm düşüncesine dayalı olarak ortaya çıkan insan tanımı ve gösterdiği modeli bağlamındaki sapma, insanlık toplumunun temel ve çekirdeği olan aileyi tehdit etmiş ve sonuç olarak da bu düşünsel süreç, Batı toplumunu laubalilik ve kayıtsızlığa sürüklemiştir. Esefle belirtmek gerekir ki bu sapma, İslâm ülkelerini hedef alan kültürel saldırılar neticesinde Müslümanları da etkilemiştir. Bu yüzden Müslüman toplumlar, zengin İslâm kültürünü sahiplenerek, hayat kitabı ve programı olan Kur\'ân-ı Kerim\'in öğretilerine tutunarak bu tür afet ve yıkımlardan kendilerini korumalıdırlar.\nBu doğrultuda konuyu, Cuma namazlarının birinci hutbelerinde İslâm ve Batı açısından ele alıp inceledik. Elinizdeki bu çalışma, aile hakkındaki 33 Cuma hutbesinden ibarettir.\n \nMüellif\n 		\n			','İslâm\'da Aile Hukuku ve Ahlâkı','','trash','closed','closed','','islamda-aile-hukuku-ve-ahlaki__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-849',16,'product','',0),(987,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Allame Muhammed Hüseyin Tabatabaî, birçok araştırma ve telifi birlikte yapan ve geniş bir miras bırakan az sayılı âlimlerden biridir. Hiç kuşkusuz Allame Tabatabaî’nin bıraktığı en değerli miraslardan biri; ilmî düzeyi, öğrenciler için belli olan ve açıklanmaya ihtiyaç duymayan, kendisinin yirmi cilt olarak yayınlanan el-Mizan fi Tefsiri’l-Kur’an’ isimli eseridir.\nElinizdeki kitap, gerçekte kadın hususunda ve onun İslam ve Kur’an’daki makamı hakkında üstat Allame Muhammed Hüseyin Tabatabaî’nin ele aldığı, bazılarını müstakil olarak ve bazılarını da el-Mizan Tefsiri bünyesinde işlediği; evlilik, miras, kadının sosyal kişiliği gibi konuları ve Amerika’da bulunan İranlı mezunlardan birinin, kadınlar hakkında birkaç ayetin tefsirlerinin incelenmesi unvanı altında yazmış olduğu bir makaleye verilen cevapları içermektedir.		\n			','İslam\'da Kadın','','trash','closed','closed','','islamda-kadin__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-850',16,'product','',0),(988,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Şu an elinizde bulunan eser, Almanya’nın Hamburg şehrindeki İmam Ali (a.s) İslam Merkezinde ikame edilen cuma namazının 1. hutbesinde, “İslam’da Sevgi” ana başlığı altında işlenen 23 hutbeden oluşmaktadır. Her hafta Farsça dilinde beyan edilen bu hutbeler, cuma namazından önce Almanca, Türkçe ve Arapça dillerinde yazılı olarak hazırlanmış ve cuma namazına katılan kardeşlerimize sunulmuştur...\nBu konuyu ele alıp işlememizin nedenini de kısaca burada açıklamak istiyorum. 2008 yılında Ljubljana Üniversitesi tarafından Slovenya’da “İslam ve Hristiyanlık Diyalogu” adı altında bir konferans düzenlenmişti...  Katolik rahiplerden biri “Sevgi konusu Hristiyanlıkta çok geniş bir yelpazede ele alınmıştır... İslam dini sevgiden hiç bahsetmemiş ve hatta sevginin kokusunu bile almamıştır...” dedi.\n...Rahibin yanına gittim ve “Gündeme getirdiğiniz konu sizin görüşünüz müdür?” diye sordum. “Evet.” dedi. Ona, “Kur’an’ı hiç okudunuz mu?” dedim. “Hayır, okumadım.” dedi...  Ben “İncil’i okumuş biri olarak, İslam’ın sevgi konusunu çok farklı alanlarda ve hatta Hristiyanlıktan ve İncil’den daha yaygın olarak işlediğini kesinlikle söyleyebilirim. Allah’ın insana olan sevgisi, insandaki Allah sevgisi, insanın diğer insanlara karşı sevgisi, insanın arkadaşlarına olan sevgisi, eş sevgisi, evlat sevgisi, ilahi tecellilerden ibaret olan diğer varlıklara karşı duyulan sevgi... İslam’ın sevgi hakkındaki öğretisinin sadece birkaç örneğidir. İslam dini açısından âlem sevgi temeline dayalı olarak yaratılmıştır ve ilahi sevgi, her varlığın yaratılışında öyle etki etmiş ve rol oynamıştır ki, bu sevgi ve aşk, varoluşun bağrında ve yüce Allah’a kulluk tabiatında bile rahatlıkla görülebilir.”		\n			','İslam\'da Sevgi','','trash','closed','closed','','islamda-sevgi__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-851',16,'product','',0),(989,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				İslam\'da Şia adıyla yayınlanan bu kitap, Batı dünyasına Şia mezhebini tanıtmak için yapılmış olan araştırma ve tahkikin bir bölümünü oluşturuyor.\nBu kitap Şia\'nın ortaya çıkışını ve yayılmasını, Şia\'nın dinî düşünce metodunu ve Şia açısından İslamî öğretileri incelemektedir.\nİçindekiler:\n- Şia\'nın doğuş ve yayılışı.\n- İlmî mercilik ve Hilafet meselesi.\n- Hilafetin komuoyuna sunulması ve Şia\'nın görüşü.\n- Şia\'nın dinî düşünceleri.\n- Din\'i düşüncedeki metotlar.\n- Şia\'nın Dini düşünce metodu.\n- İmamiyye Şia\'sı açısından dinî inançlar.\n- Şia\'daki bölünmeler.\n- Şia\'nın manevi mesajı.		\n			','İslâm\'da Şia','','trash','closed','closed','','islamda-sia__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-852',16,'product','',0),(990,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Bu kitap, ilhadî düşüncelerin karanlığında, yolunu kaybeden insanların hayat yoluna ilâhî ışık yansıtacak İslâmî inanç temellerini içeren bir eserdir. Özellikle genç nesile hitap eden bu kitap, hakkın ve aklın yolunu tanıtacak, hakkı batıldan ayırt edecek, inanç alanında ortaya atılan soruları yanıtlayacak ve zihinlerde oluşturulan şüpheleri giderecek zengin bir içeriktedir. Kendi alanında uzman ve otoriter birçok düşünür ve sosyal bilimcinin zahmetlerinin ürünüdür.\nBu kitap otuz ders hâlinde hazırlanmış, öğretim açısından kolaylaştırıcı bütün hususlar dikkate alınmıştır. On dört ders \"tevhid\" ve \"adâlet\" hakkındadır. Dokuz ders \"nübüvvet\" hakkındadır. Beş ders \"imamet ve hilafet\"le ilgilidir. Son iki ders de \"meâd ve berzah\" konusu hakkındadır.		\n			','İslâm\'da Usûl-u Din','','trash','closed','closed','','islamda-usul-u-din__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-853',16,'product','',0),(991,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Mâlik b. Enes, İmâm Cafer-i Sâdık’tan (a.s), o da babaları kanalıyla Resulullah’tan (s.a.a) şöyle nakletmiştir:\n“Kıyâmet günü olduğunda ve sırât cehennemin kenarına kurulduğunda, ondan ancak yanında Ali b. Ebî Tâlib’in velâyetiyle kurtuluş beratı bulunan kimse geçebilecektir.” (Bişâretü’l-Mustafâ, s. 274)\nEsbağ b. Nübâte rivayet ediyor: Bir gün İmam Ali’nin yanında idim. Adamın biri ona, “A’raf’ta herkesi simasından tanıyan adamlar vardır.” ayetinin anlamını sordu, İmam Ali (a.s) şöyle buyurdu:\n“A’raf biziz; biz taraftarlarımızı simalarından tanırız. A’raf biziz; Allah’ı tanımak ancak bizi tanıma yolu ile mümkündür. A’raf biziz; bizler kıyamet günü cennet ile cehennem arasında dururuz, ancak bizi tanıyanlar ve bizim tanıdıklarımız cennete girer ve yine ancak bizi tanımayanlar ve bizim tanımadıklarımız cehenneme girer, bu ayetin anlamı budur.” (Basairu’d-Derecat, s. 49; Tessiru’l-Ayyaşî, c. 2, s. 18)\nHz. Resulullah (s.a.a) şöyle buyurmuştur:\n“Zamanının imamını tanımadan ölen bir kimse cahiliye (küfür) ölümüyle dünyadan gitmiş sayılır.” (Biharü’l-Envar, c. 6, s. 16; Müsned-i Ahmed, c. 2, s. 177		\n			','İslâmî Değer Ölçütleri','','trash','closed','closed','','islami-deger-olcutleri__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-854',16,'product','',0),(992,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Ayetullah Seyyid Ali Hamaneî’nin konuşmalarının yazılı özetinden ibaret olan elinizdeki kitapta, İslâm’ın en önemli düşünsel temelleri yani iman,tevhid, nübüvvet ve velayet konuları, en yapıcı ve en canlı boyutlarıyla Kur’an’ın net ve açık ayetleri ışığında araştırılmış ve dinleyicilere, Kur’an üzerinde düşünme yöntemini öğretmek amacıyla açıklayıcı bilgiler katılarak ayetlerde sözü edilen temeller belirlenmiş ve gösterilmiştir. Gerekli yerlerde de yüce Allah Resulü’nden (s.a.a) ve Ehlibeyt İmamları’ndan (hepsine selâm olsun) rivayet edilen sahih hadislerden vurgu ve açıklama yönünde faydalanılmıştır. Böylece Kur’an’dan bazı ayetler düşünmeye tâbi tutulurken, sorumluluktan doğan İslâmi ilkelerden bir, İslâm ideolojisi ve düşünce tarzı noktalarından biri olarak açıklanmıştır.		\n			','İslamî Düşüncenin Temel İlkeleri','','trash','closed','closed','','islami-dusuncenin-temel-ilkeleri__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-855',16,'product','',0),(993,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Bu filmde insanların insanı, ne biçim bir kaçakçılık metası haline getirdiğini göreceksiniz. Küçük erkek çocuklarının sınır kaçakçılığında köle gibi kullanıldığını, küçük kız çocuklarının ise körfez ülkelerindeki petrol şeyhlerine pazarlandığını hayretlerle seyredeceksiniz. Bu, insan ve çocuk pazarının farklı semtleri olan İran - Pakistan sınır şehirleri ve bu pazarın uluslararası boyutları... Hepsi detaylarıyla bu filmde gözler önüne serilmektedir.		\n			','Kaçakcı','','trash','closed','closed','','kacakci__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-856',16,'product','',0),(994,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				İslam öğretilerini varlığa ilişkin öğretiler ve emir ve yasaklar olmak üzere iki başlık altında toplayabiliriz. Birinci grupta yer alan öğretiler itikadî, kelamî ve ahlakî anlayışımızı ve dünyaya bakış tarzımızı belirlerken; ikinci grupta yer alan ve fıkıh ilminin konusu olan emir ve yasaklar, insana, düşündüğü gibi yaşamasının yolunu gösterir. Bu özelliğiyle fıkıh, İslam\'a bir dünya görüşü olma hüviyeti kazandırır.\nİnsan hayatının her alanına dair hükümler içeren fıkıh ilminin belli başlı konularından birisi insan ilişkileridir. Fıkıh kitaplarında kadın-erkek ilişkilerine dair hükümler \"kişisel ve toplumsal örf ve tutumlar\" başlığı altında ele alınır.\nElinizdeki eserde, gençlerin sıkça sordukları; toplu taşıma araçlarında namahremlerle temasın hükmü; mahrem ve namahremlere bakmanın ölçüsü; namahremle yazışmanın caiz olup olmadığı; evlilik öncesi kadın-erkek ilişkilerinde ölçü ve düğün hazırlıklarına ilişkin hükümler gibi sorulara Ayetullah Uzma İmam Humeynî, Ayetullah Uzma Hameneî, Ayetullah Uzma Cevad Tebrizî ve Ayetullah Uzma Sistanî\'nin fetvalarına uygun olarak cevap aranmıştır.		\n			','Kadın - Erkek ve Sosyal İlişkileri','','trash','closed','closed','','kadin-erkek-ve-sosyal-iliskileri__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-857',16,'product','',0),(995,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				İnsan çok boyutlu bir varlıktır. Çeşitli eğilim, his ve içgüdülerden oluşan esinti ve rüzgârlar, onun varlık denizini harekete geçirmekte ve dalgaların oluşmasına sebep olmaktadır. Ama insan fert olsun, toplum olsun bir yandan ilim, akıl, irade ve manevi eğilimleri (ilâhî fıtratı) yardımıyla, diğer yandan ilâhî kılavuzların (peygamberler ve onların vârislerinin) eğitim ve öğretiminden yararlanarak vücut denizinde oluşan bu dalga ve akıntıları, kontrol altına alıp istediği yöne, ebedî mutluluk yoluna yönlendirme gücüne sahiptir. Yani insan ne ferdi güdülere mahkûmdur, ne de çevre ve şartlara.\nİşte bu güç İslâm nazarında insanın mesul ve sorumlu sayılmasının kaynağıdır. İnsan akleden, öğrenebilen bir varlık olduğu ve hayra eğilim fıtratı üzere yaratıldığı için bu yeteneklerini kullanmazsa, körü-körüne batıla uyarsa veya fıtrattan gelen ilâhî çağrılara kulak vermezse yahut bilmediği konularda sağlam bir ilmi mercie başvurmazsa, karşılaşacağı hüsran ve ziyandan dolayı kendisinden başkasını sorumlu tutamaz.\nNitekim bir kişi, bir taraftan kendi bilgisi dâhilinde olan temel sağlık kurallarına riayet etmez, diğer taraftan da bilmediği konularda bir mütehassısa müracaat etmeyerek sağlığını kaybederse ancak kendisi sorumlu sayılır.\nElinizdeki bu kitapta Kur\'ân ve Sünnet ışığında Ehlibeyt mektebinin kaynakları esas alınarak kendini yetiştirmek ve nefsi tezkiye etmek konusu ele alınmıştır.		\n			','Kendini Yetiştirmek','','trash','closed','closed','','kendini-yetistirmek__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-858',16,'product','',0),(996,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				İlâhî kıyamları ihya etmenin en önemli boyutlarından biri, hiç şüphesiz aşk, sevgi ve hüznün simgesi gözyaşları olmuştur.\nHer ne kadar aşk ehli olmayan bazıları, ağlamayı ve gözyaşını güçsüzlük ve zavallılık olarak değerlendirseler de aşk ehli zulmün sultasını ve varlığını yerle bir eden Nuh’un tufanı olarak görmüşlerdir.\nGözyaşları, safı belirlemektir; İlâhî kıyamın yanında yer almaktır; Yezidî zulme Zeynebî haykırıştır. Kısaca, “gözyaşları mukaddestir.”\nElinizdeki eserde, Ehlibeyt ve Ehlisünnet hadislerinde İmam Hüseyin’e ağlama konusu ele alınmış ve her ekolden 40 hadise yer verilmiştir.		\n			','Kerbela Şehitlerine Ağlamak','','trash','closed','closed','','kerbela-sehitlerine-aglamak__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-859',16,'product','',0),(997,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Kuşkusuz insanlık tarihine adını ve hedefini altın harflerle yazdıranlar içinde Kerbela kahramanı, özgürlük sembolü ve abidesi olan Hz. Hüseyin’in (a.s) yeri bir başkadır. Öyle ki, bu fedakârlık karşısında saygıyla eğilmeyen hiçbir insan bulunamaz.\nO, İslâm toplumunda dinin yozlaşmaya yüz tutup saptırılmak istendiği ve dinî eğitimlerin arka plana atıldığı, kişilerin ilâhlaştırılıp saltanatın “din” diye yutturulmak istendiği karanlık bir devrin karanlığına kızıl kan meşalesi ile aydınlık saçıp aydın sayfaların nasıl oluşturulabileceğini gösteren bir hidayet meşalesi, fitne ve bela tufanından Nuh’un kurtuluş gemisi gibi insanlığı kurtuluş sahiline taşıyan gemi olmuştur.\nİşte bu özgürlük öğretmenini, Kerbela okulunu ve şahadet dersini daha iyi idrak edebilmek için Şia ulemasının itibar ettiği SeyyidİbnTâvûs’un (589-664 h.) akıcı bir üslup ve eğitici bir metotla kaleme aldığı “el-Luhuf” adlı eserini okuyucularımıza sunarak, kaynak eser olan bu kitabı minnet borçlu olduğumuz Hüseynî şehitlerin ve Zeynebî şahsiyetlerin ruhuna ithaf ediyoruz.		\n			','Kerbela Şehitlerinin Ardından','','trash','closed','closed','','kerbela-sehitlerinin-ardindan__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-860',16,'product','',0),(998,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Kerbela Üniversitesi’nden ders alan, buna ilaveten sohbetleriyle öğrendiklerini aktararak bizim ders almamıza yardımcı olan; Kerbela’yı bir tarihî hadise olarak sunmanın ötesinde mesajını güncelleyen İsa Polat hocamızın şahsı da bizim için örnek olmalıdır. Ben hocamızı her gördüğümde İmam Muhammed Bakır (a.s) ve İmam Cafer Sadık’ın (a.s) Ebu Basir lakaplı sahabîsini hatırlarım. Aslında hocamıza Ebu Basir diye hitap etmek gelir hep içimden. Ebu Basir, âmâ olmasına rağmen birçok hadis rivayet etmiştir. İnsan için ‘basar’dan daha önemlisi ‘basiret’tir. Basar, basirete ulaşmak için değil mi! Ancak basiretten yoksun nice basar sahipleri var. Yüce Allah bize bu çalkantılı ve müteşabih olayların yaşandığı dönemde basiret ihsan eylesin.\nKerbela Üniversitesi kitabı, İsa Polat hocamızın çeşitli tarihlerde yaptığı konuşmalardan oluşmaktadır. Kitapta konuşma dili muhafaza edilmeye çalışılmıştır.		\n			','Kerbela Üniversitesi','','trash','closed','closed','','kerbela-universitesi__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-861',16,'product','',0),(999,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Ebu Mihnef adıyla ünlü Lut b. Yahya el-Ezdî el-Gamidî hicrî 157 yılında vefat etmiştir. O, Kûfe\'nin ünlü ravilerinden ve tarihçilerinden olup, hicrî ikinci yüzyılın birinci yarısında yaşamıştır. Ebu Mihnef\'in \"Hz. Zehra\'nın (a.s) Hutbesi\", \"Cemel ve Sıffin Savaşı\", \"Muhammed b. Ebu Bekir\'in Şehadet Olayları\" gibi birçok eseri bulunmaktadır.\nHiç kuşkusuz onun en değerli eserlerinden birisi, Kerbela Vakıası adıyla çevirisini sunduğumuz \"Maktelu\'l-Hüseyin\" kitabıdır. Allâme Tusterî\'nin dediğine göre, İmam Hüseyin (a.s) hakkında yazılan makteller içinde en sahih maktel, Ebu Mihnef\'in maktelidir. O, bu kitabı Aşura olayından yaklaşık yetmiş yıl sonra kaleme almıştır. Kendisi de Kûfe ehlinden olduğu için olayları bir ya da en fazla iki vasıtayla nakletmiştir.\nAma ne yazık ki bu kitap zamanın geçmesiyle kaybolmuştur. Şimdi onun hiçbir nüshası (elyazması) elimizde yoktur.\nKitabın asıl nüshasının kaybolmasından sonra bazı dönemlerde araştırmacılar ve yazarlar onun rivayetlerini toplamaya çalışmışlardır. Ama eksiklikler olduğu için gereken değeri kazanamamıştır.\nNihayet değerli araştırmacı Muhammed Hadi Yusufî Garevî\'nin ilmî çabaları sonucu bu değerli kaynak diriltilmiştir. Önce Ebu Mihnef\'in makteli Taberî Tarihi\'nden derlenmiş, daha sonra onun nakilleri Şeyh Müfid, Ebu\'l-Ferec ve İbn Cezvî\'nin nakilleriyle karşılaştırılmıştır. Ayrıca birçok dipnota yer verilerek \"Vak\'atu\'t-Taff li-Ebî Mihnef\" adıyla basılmıştır.		\n			','Kerbela Vakıası','','trash','closed','closed','','kerbela-vakiasi__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-862',16,'product','',0),(1000,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Bu kitap, Kerbela\'nın İmam Hüseyin\'in (a.s) Ali Ekber\'inden (a.s) bir kesit aktarmaya çalışmış sizlere. Bununla, müminlerin Hz. Resulullah\'ın (s.a.a.) mutahhar Ehlbeytine (a.s) reva görülen zulme ağlayıp gözyaşı dökmesini istemiş öncelikle…\nİnsanoğlunun en samimi ifadesi olan gözyaşlarını, en değerli şeyler için akıtmasına vesile olabilme çabası içerisine girmiş adeta bu eser. Böylelikle Kerbela ve Aşura\'nın bilincine varılmasında gayret sarf etmektedir bu kitap.		\n			','Kerbela\'da Peygamber\'in Atı','','trash','closed','closed','','kerbelada-peygamberin-ati__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-863',16,'product','',0),(1001,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Muhtarname dizi filmi, Hz. Hüseyin’in katillerinden öç almaya çalışan Muhtar Sakafi ve yol arkadaşlarının macera ve hayat öyküsüdür. Aynı zamanda tarihin en zalim zümresi Emevilere karşı Ehlibeyt hanedanından Hz Hüseyn\'in kıyamının kare kare işlendiği bir tarihnamedir.\nBu filimde İslam tarihinin önemli merhalelerinden biri olan Hz. Hasan   ve Muaviye dönemi özet olarak ele alınıyor. Daha sonra Hz. Hüseyin’in Yezid’e karşı başlattığı kıyamın serüveni anlatılıyor. Bu tarihî aşamalar da Muhtar Sakafi’nin dönemin olaylarına farklı yöntem ve bir bakış açısı beslediğini anlatmaktadır.\nAyrıca bu film, Hz. Hüseyin’in şehadetinden sonra da insanların bu elim vakıa karşısında sergiledikleri infial ve tavrı, Muhtar Sakafi’nin, mücadelesinde bu insanlardan yararlanma çabası, Hz. Hüseyin’in kanını dökenlerden hesap sormasının o dönem Irak toplum ve coğrafyasındaki karşılığını bulması, Kerbela’daki katillerin teker teker cezalandırıldıklarını aksiyonel biçimde ekranlarınıza taşıyor.		\n			','Kerbela\'nın İntikamı','','trash','closed','closed','','kerbelanin-intikami__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-864',16,'product','',0),(1002,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Mustafa arabadan indi, aksayarak tozlu yolda ilerledi. Düşmanın durmak bilmeyen top ateşi altında her taraf sarsılmadaydı.\nMustafa ne görmüştü acaba?\nArkadaşları elleri tetikte bir yandan onu izlerken, bir yandan da dikkatle etrafı tarıyor, ama hiçbir şey göremiyorlardı.\nMustafa neredeyse insan boyuna ulaşan vahşi çalılıklara yaklaştı.\nTop mermilerinin kaldırdığı yoğun toprak bulutu çalılara da sinmişti. Tozlu çalılar arasında bir kızıl gül göze çarpıyordu.\nAdeta gülümsüyor gibiydi.\nMustafa şefkatle kızıl gülü okşayıp öptü:\n— Şuna bak hele! Bunca top yağmuru altında nasıl sapasağlam kalabildin sen? Rengin de pek muhteşem!..		\n			','Kızıl Gül','','trash','closed','closed','','kizil-gul__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-865',16,'product','',0),(1003,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Gergin gecenin camlarının ardında, iki atı yaylıya bağlamışlardı; biri beyaz, öbürü siyah. Atların ağzından çıkan buğu, bir gri bulut gibi, koyu mavi atmosferde yok oluyordu.\nAtlar yorgundu. Sık ve kesik soluyorlardı. Belli ki, uzun bir yol kat etmişlerdi…\nNereden gelmişti? Onu ne zamandan beri buraya getirmişlerdi?! Sesi, bir haftadan beridir, yaşlı kadınların sesleriyle dolu mekânda, huzurevinde, yankılanıyordu. Buğulanmış camlarda, gri ve soğuk duvarlarda yankılanan eski, Türkçe bir türkü, hüzünlü bir ahenkle terennüm edilmekteydi:\nKızıl gül olmayaydı;\nSararıp solmayaydı…\nİnsanın dünyevi yaşamından kabrine kadar gelişen süreci işleyen sosyopolijik roman.		\n			','Kızıl Gül Olmayaydı','','trash','closed','closed','','kizil-gul-olmayaydi__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-866',16,'product','',0),(1004,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				□ Kitapların sayısı artarsa, kitapların başlıkları artarsa, ihtiyaç duyulan bütün konularla ilgili kitap yazılırsa, eğer insanlar bütün sorularının cevabını kitaplarda bulur ve ona müracaat ederlerse, kuşkusuz farklı bir dünyaya ve farklı bir maceraya adım atılmış olur…\nNerede insanlar kitapla haşır neşirse, bu özelliğe sahip olmayan diğer yerlere oranla, onların düşünce yapılarında ve psikolojilerinde hissedilebilir bir fark olduğunu görürsünüz.\n□ Manevi ve kültürel alanlarda taptaze kalmak isteyen bir kimsenin kitapla irtibata geçmekten başka çaresi yoktur.\nAyetullah Seyyid Ali Hameneî		\n			','Kitap ve Ben','','trash','closed','closed','','kitap-ve-ben__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-867',16,'product','',0),(1005,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				KİTAP BOYUTU: 10,5 x 15,5\n* Korunma Sağlayan Ameller\n* Korunma Duaları\n* Şifalı Dualar\n* Büyük Âlimlerden Tavsiyeler		\n			','Korunma Duaları','','trash','closed','closed','','korunma-dualari__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-868',16,'product','',0),(1006,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Kur\'ân İlimleri veya Kur\'ânî İlimler tabiri; Kur\'ân\'ın tanınması ve muhtelif yönlerinin bilinmesine yardımcı olan ilimler için kullanılan bir kavramdır. Kur\'ânî ilimler ile Kur\'ânî maarif arasındaki fark şudur: Kur\'ânî ilimler, Kur\'ân dışındaki ve Kur\'ân\'ın anlaşılmasına yardımcı olan ilimlerdir ve Kur\'ân\'ın muhtevası ve tefsiriyle doğrudan ilişkisi yoktur. Kur\'ânî maarif veya bilgiler ise, Kur\'ân\'ın içeriği ve tefsiriyle doğrudan alakalıdır. Başka bir ifadeyle, Kur\'ânî ilimler, Kur\'ânî maarifin mukaddimesidir.\nKur\'ânî İlimler: Kur\'ân\'ın bilinmesi ve muhtelif yönlerinin anlaşılması için hazırlık mahiyeti taşıyan ilimlerdir. Vahiy, Kur\'ân\'ın nüzul şekli, nüzulün tertip ve süresi, Kur\'ân\'ın toplatılması ve çoğaltılması, vahiy kâtipleri, mushafların denkleştirilmesi, kıraatin oluşumu, kıraatler arasındaki ihtilafın kaynağı, Kur\'ân\'ın tahrif edilmemiş olması ve delil oluşu, nasıh ve mensuh, muhkem ve müteşabih ayetler, Kur\'ân\'ın mucize oluşu, esbab-ı nüzul ve benzeri konular, Kur\'ânî ilimlerin kapsamına girmektedir.\nElinizdeki mevcut kitap altı ciltlik \"et-Temhid Fi Ulumi\'l-Kur\'ân\" ile \"Siyanetu\'l-Kur\'ân Mine\'t-Tahrif eserlerinin özeti ve yeniden kaleme alınmasından meydana gelmiş bulunmaktadır.		\n			','Kur\'ân İlimleri','','trash','closed','closed','','kuran-ilimleri__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-869',16,'product','',0),(1007,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Dua, insanın hayatında var olması gereken en önemli ibadetlerden biridir; öyle bir ibadet ki, insanı mutlak yüceliğe bağlayan nurlu bir halkadır. Dua acziyet içerisindeki insana, Allah’a sırlarını açıp yardım istemesi, yalvarması ve sığınması için yön vermektedir.\nBazen bu yöneliş ruhta öyle bir arınmaya sebep olur ki, insan hevesler içinden kurtularak, mutlak güç sahibine hicret eder.\nBütün nimetler ve mutluluk sebepleri insana verilmiş olsa dahi, yine de dualarını kesmemeli; böylece o nimet ve saadetin devamını Allah’a yapacağı yakarışla elde etmelidir.\nAyrıca eldeki nimet ve variyetin kendisine değil, yaratana ait olduğunu göstermelidir.		\n			','Kur\'ân ve Ehl-i Beyt Kaynaklı Dualar','','trash','closed','closed','','kuran-ve-ehl-i-beyt-kaynakli-dualar__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-870',16,'product','',0),(1008,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Büyük alim şöyle diyor kitabıyla ilgili:\n\"…Ben bu kitabı, kendime sorulan şu sorunun cevap olarak yazdım: \"İslam Peygamberinin kızı Hz. Fatıma\'nın (s.a) İslam ümmeti içinde özel fazilet ve üstünlüğü var mıdır? Varsa Şia ve Ehlisünnet\'in ittifak ettikleri deliller mevcut mudur?\nBu büyük İslam kadını Hz. Fatıma\'nın (s.a) şahsiyeti ve üstün faziletini ispat için insanlığa kılavuz olan kitapların en yücesi Kur\'an-ı Kerim ve Müslümanlarca ittifaken kabul edilmiş peygamberin hadislerini ele alacağız. Bu hususta hiçbir şek ve şüpheye yer kalmayacaktır. Biz bu işi iki bölümde sunmaya çalıştık. Birinci bölümde Kur\'an-ı Kerim\'de yer alan ayetler; ikinci bölümde ise, özellikle bütün İslam aleminin ittifak ettikleri hadisler üzerinde duracağız.\"		\n			','Kur\'ân ve Hadisler Işığında Hz. Fatıma (s.a)','','trash','closed','closed','','kuran-ve-hadisler-isiginda-hz-fatima-s-a__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-871',16,'product','',0),(1009,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				 \nDavet, iyiliği emretmek, kötülükten sakındırmak, öğüt vermek ve irşad etmek İslâm\'ın önemli konularındandır. Ama böyle olmasına rağmen hakkında fazla kitap kaleme alınmamıştır. Yirmi yıldır Allah\'ın yardımıyla Kur\'ân üzerinde çalışmakta ve tebliğle uğraşmaktayım. Bir kez de davet konusunu araştırmak maksadıyla, Kur\'ân\'ı baştan sona okuyup inceledim. Tebliğ metodu ve davetçinin özellikleri hakkında yüzlerce ayet buldum. Hamdolsun ki bu ayetleri yılların çabasıyla elde ettiğim bulgularla harmanlayıp birleştirerek bir kitap olarak İslâm davetçilerinin hizmetine sunabildim...\nEvet, halkı hidayete erdirmek ve bilinçlendirmek, davetçilerin görevidir ve bu, Allah\'ın onlardan aldığı bir ahit ve sözdür.\nHz. Ali (as.) buyuruyor ki:\nAllah; öğrenmeleri için bilmeyenlerden ahit ve söz almadan önce, bilmeyenlere öğretmeleri için bilenlerden söz almıştır. (Usul-i Kafi, c. 1, s.51)\nKur\'ân-ı Kerim tebliğ için bir teşkilatın varlığını gerekli görmekte ve şöyle buyurmaktadır:\nSizden; hayra çağıran, iyiliği (marufu) emreden ve kötülükten (münkerden) sakındıran bir topluluk bulunsun. (Âl-i İmrân, 104)\n \nMuhsin Kıraati\n 		\n			','Kur\'an ve Tebliğ','','trash','closed','closed','','kuran-ve-teblig__trashed','','','2020-05-08 00:44:23','2020-05-07 21:44:23','',0,'http://islamex.com/?product=import-placeholder-for-872',16,'product','',0),(1010,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Bu kitapta Kur\'ân-ı Kerim hakkında nakledilen 40 hadis okuyucuya sunulmuştur.\nResulullah (s.a.a):\nFitneler, karanlık gece parçaları gibi etrafı sardığı zaman Kur\'ân\'a sarılın ve ondan ayrılmayın; çünkü Kur\'ân, aracılığı kabul edilen bir şefaatçi ve şikayeti kabul olan bir davacıdır. Kim Kur\'ân\'ı önüne geçirirse (onu kendine önder edinirse), Kur\'ân onu cennete götürür ve kim Kur\'ân\'ı arkasına atarsa (ona amel ve itina etmezse), Kur\'ân onu cehenneme sürükler.		\n			','Kur\'ân-ı Kerim (40 Hadis)','','trash','closed','closed','','kuran-i-kerim-40-hadis__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-873',16,'product','',0),(1011,1,'2020-05-06 19:52:08','2020-05-06 16:52:08','		\n				Üstad Mutahharî’nin Şehâdeti Dolayısıyla İmam Humeyni’nin Yayınlamış Olduğu Mesajdan Bir Kesit:\n…Bendeniz İslâm’a, evliya-ı azimû-ş şa’na, İslâm milletine ve özellikle de mubariz İran milletine, büyük şehit, mütefekkir, filozof ve yüce bir makamı olan fakîh merhum Hacı Şeyh Murtaza Mutahhari’nin (k.s) acı kaybı sebebiyle tebrik ve tesliyetlerimi sunarım. Bu tesliyetim, şerefli ve değerli ömrünü, Mukaddes İslâm’ın hedefleri uğrunda harcamış, sapıklıklar ve inhiraflara pervasız bir mücadele gerçekleştirmiş bir şahsiyetin şahadeti içindir. Ben çok kıymetli bir evladımı yitirdim ve şimdi ömrümün ürünü sayılabilecek şahsiyetlerden biri olarak, onun matemini çekiyoruz. Aziz İslâm’da, bu meyveli evladın ve daima yaşayacak âlimin şahsiyetiyle öyle bir boşluk açılmıştır ki hiçbir şey o boşluğu dolduramaz. Ve tebriklerim ise, bütün yaşamı boyunca ve ondan sonra nur saçmış ve hala da saçan bu fedakâr şahsiyetlere sahip olunduğu içindir. Ben nurlu ışıklarıyla insanlara hayat bahşeden ve karanlıklara nur saçan böyle evlatların eğitilmesi sebebiyle yüce İslâm’a, insanların mürebbisine ve İslâm ümmetine tebriklerimi sunuyorum. Ben her ne kadar kendi vücudumdan bir parça olan aziz bir evladımı kaybettimse de, İslâm’da böyle fedakâr evlatlar olduğu için iftihar ediyorum. Ruh temizliği, iman gücü ve anlatma yeteneği hususunda benzeri az bulunabilecek olan Mutahhari gitti ve Mele-i A’la ulaştı. Ancak art niyetliler şunu bilsinler ki, onun şahadetiyle birlikte İslâmi ilmi ve felsefi şahsiyeti de gitmez.		\n			','Kur\'an\'da İnsan Tanımı','','trash','closed','closed','','kuranda-insan-tanimi__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-874',16,'product','',0),(1012,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				 \nKur\'an-ı Mecid\'e dikkatle bakıldığında, nifak ve infakla olan ilgi ve alakamız, cennet ve cehennem tercihimizde çok önemli i faktör karşımıza çıkmaktadır. Günümüzde ortalama bir Müslümanın yaşamının önemli bir kısmı nifakla iç-içe geçmektedir. O halde \"Ölüm gelip çattığında, Rabbim! Ne olur beni yakın bir süreye kadar ertelesen de (artık münafıklı yapmasam, çok çok) sadaka verip (salih amellerde bulunsam) iyilerden olsam!\" demeden önce; (dünya ve ahiret ârasında bocalamaktan vazgeçerek), bize verilen rızıklardan Allah yolunda harcamalıyız. (Unutmayalım ki) \"Bir nefsin eceli gelince, Allah onu asla ertelemez...\"!\n(Münafikûn; 10-11)\n \n 		\n			','Kur\'ân\'da Kıyamet - Cennet - Cehennem - Tasvirleri Nifak - İnfak','','trash','closed','closed','','kuranda-kiyamet-cennet-cehennem-tasvirleri-nifak-infak__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-875',16,'product','',0),(1013,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				(Ey Allah\'ın Resulü, bu Kur\'an) Rablerinin izniyle insanları karanlıklardan aydınlığa, üstün ve övgüye layık Allah\'ın yoluna çıkarman için sana indirdiğimiz bir kitaptır.\nAllah’ın ayetlerine inanan mümin kişi, Kur’an’ın öğrettiği ahlaki değerlere göre hayatını düzenlemelidir. Elinizdeki eserde yer alan yedi makalede işte bu konular işlenmiştir. Bu yedi makalede, Kur’an’ın mümin bir birey için nasıl bir yaşam tarzı belirlediği, Hz. Peygamber’in ve Ehlibeyt İmamları’nın (a.s) Kur’an’ın belirlediği bu yaşam tarzını ne şekilde hayata geçirdikleri; çocukluktan itibaren Müslüman bir bireyin ahlakî, duygusal ve sosyal açılardan nasıl bir eğitime tabi tutulursa Kur’an’ın bize örnek gösterdiği masumların hayat tarzına ulaşabileceği ele alınmış; öte yandan Müslümanların farklı dinlerle mütedeyyin insanlarla ve topluluklarla nasıl davranmaları gerektiği üzerinde durulmuştur.\nUmarız Müslümanlar olarak dünya ve ahiret hayatımızda mutluluğa kavuşmak için Kur’an’ın öğretilerini öğrenip sosyal hayatta onlardan faydalanırız; zira günümüzde Müslümanların geri kalmışlığının ve İslam dünyasındaki aşırıcılık ve zulmün en önemli nedeni Kur’an öğretilerini ihmal etmemizden kaynaklanmaktadır.		\n			','Kur\'an\'da Sosyal Hayat','','trash','closed','closed','','kuranda-sosyal-hayat__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-876',16,'product','',0),(1014,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Gençlik yıllarımın başlarında çeşitli dinler, ekoller ve mezhepler hakkında araştırmalar yapmaya başladım. Bu araştırmalarımın sonucunda insanların kurtuluş yolunun İslam’da olduğunu gördüm. Daha sonra Ehl-i Sünnet kardeşlerimizin çoğunlukta olduğunu dikkate alarak bu konudaki mütalaalarımı genişlettim. Bu doğrultuda onların meşhur kitaplarının çoğunu okudum. Özellikle de Ehl-i Beyt ekolü ile Ehl-i Sünnet ekolü arasındaki ihtilaflı konuları araştırdım. O kitaplarda geniş çapta tutarsızlıklar ve çelişkiler gördüm. Bu da Ehl-i Beyt ekolüne olan inancımı daha bir pekiştirdi. Bu mütalaalarım, geçen otuz yıl boyunca kutsal topraklara olan çok sayıdaki yolculuklarımda Sünni üniversite hocaları ve din âlimleri ile iki ekol arasındaki bazı ihtilaflı konuları tartışmama zemin hazırladı. Bu kitap, işte o tartışmalardan bazılarının bir raporudur.\n***\nDr. Muhammed Hasan Şucaiferd, 1949 yılında İran’ın Cehrom kentinde doğdu. İlk öğrenimini Cehrom’da, orta öğrenimini Abadan’da geçirdi. Bir süre Petrol Şirketi’nde memur olarak çalıştı. Daha sonra Bilim ve Teknoloji Üniversitesi’ne girdi. Lisansını aldıktan sonra aynı üniversitede göreve başladı. Yüksek lisansını ve doktorasını İngiltere’nin Birmingham Üniversitesi’nden aldı. Hâlihazırda Mekanik Fakültesi’nin hocası ve Bilim ve Teknoloji Üniversitesi Otomotiv Mühendisliği Fakültesi ve Araştırma Merkezi’nin dekanıdır. Mekanik mühendislik ve otomotiv mühendisliği alanında birkaç kitabı ve uluslararası ve ulusal dergiler ve konferanslarda yayınlanmış ve sunulmuş iki yüzden fazla bilimsel makalesi vardır. 2007 yılında Bilim, Araştırma ve Teknoloji Bakanlığı tarafından yılın örnek hocası seçildi. Dr. Şucaiferd, dinî konulara ve Ehl-i Beyt ekolünü tanıtmaya olan yoğun ilgi ve alakasından dolayı Arapçayı öğrenmiş ve dinî konularda da dikkate şayan faaliyetleri ve araştırmaları olmuştur.		\n			','Kutsal Topraklarda Münazara','','trash','closed','closed','','kutsal-topraklarda-munazara__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-877',16,'product','',0),(1015,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				 \nYaz mevsiminin başlarıydı. Hicri Şemsi takvimle 1361 Hordad\'ının üçüncü günüydü.\nIraklılar, gruplar halinde teslim oluyor, İran kuvvetleri Hürremşehir\'i düşman işgalinden kurtarıyordu artık.\nSeyyid Salih, şehrin Merkez Camii\'ne ulaşmıştı.\nCaminin yaralı duvarıyla ahşap kapısını öpüp okşadı.\nGözyaşlarını tutamamıştı.\nŞehid düşen arkadaşlarını hatırladı; Cihanara, Cemşid, Ahmet, Mecid ve Behnam Muhammedi geldi gözlerinin önüne...\nGayriihtiyarî, yere baktı.\nMerkez Camii\'nin önünden, Irak sınırına uzanan Şelemçe yolu boyunca her taraf silah ve miğfer doluydu.\nBehnam\'ın gördüğü rüya gerçekleşmişti...\nIrak orduları, girdiklerine bin pişman oldukları şehri zillet içinde terk ediyor, silahlarını, miğferlerini, bütün ağırlıklarını atıp kaçıyorlardı Hürremşehir\'den...\n 		\n			','Küçük Savaşçı','','trash','closed','closed','','kucuk-savasci__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-878',16,'product','',0),(1016,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Başkalarıyla karşılaştığınızda yüzünüzde gülümseme var mı? Gülümsemeyle kemal ve maneviyat yolunda ilerleyebileceğinizi biliyor musunuz? İslam dininde gülümsemenin bir sadaka olarak belirtildiğinden haberiniz var mı? Belaları sizden uzaklaştırabilecek ve ilahi rahmeti size ulaştırabilecek bir sadaka… Gülümsemenin sizin ruhunuzda olumlu etkiler bırakabileceğini tecrübe ettiniz mi? Yüzünüzün kaslarının beyindeki sinir sistemi ile bağlantılı olduğundan haberiniz var mı? Yüzünüzün kaslarının mutluluk hormonlarının salgılamasını sağladığından haberiniz var mı? Bu kitap, gülümsemenin faydaları hakkında daha fazla bilgi sahibi olmanıza katkı sağlayacaktır. Gülümseme, insanlığın elinde bulunan en etkili gençlik iksiridir. Sizler, gülümsemeyle daha çekici, daha canlı ve daha genç görünebilirsiniz.		\n			','Lütfen Gülümseyin','','trash','closed','closed','','lutfen-gulumseyin__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-879',16,'product','',0),(1017,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Türkçe makteller, Türklerin Kerbelâ algısını göstermesi bakımından önemli kaynaklardır. Bu açıdan maktellerin yazıldıkları dönemlere göre tek tek ve karşılaştırmalı olarak incelenmesi, tarihî süreç içerisinde Türklerin İmam Hüseyin ve Ehlibeyt (as) algısının gözlemlenebilmesinde önemli bir araştırma sahasıdır.\nMaktel araştırmalarımızın ilk ürünlerinden biri olan bu çalışmamızda biz, Lâmiî Çelebi’nin kaynaklarda tarihî gerçeklere en sadık maktel olduğu söylenen Maktel-i Âl-i Resûl’ünü inceleyerek, Şiîliğin Anadolu’daki etkilerinin belirginleştiği hassas bir dönemde, müellifin, maktel okuma yasağına rağmen Bursa Ulu Camii’nde ulemânın ve halkın önünde okuduğu maktelinde Kerbelâ Olayı’nı nasıl aktardığını izlemeye çalıştık.		\n			','Maktel-i Âl-i Resul','','trash','closed','closed','','maktel-i-al-i-resul__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-880',16,'product','',0),(1018,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				İnsanın manevî hislerine, idrak yeteneğine ve aklının yüceliğine dayalı örneklerin konunun anlaşılmasına önemli katkı sağladığı tartışılmaz bir husustur. Bu gerçekten hareketle konuların daha çabuk ve kolayca kavranabilmesi, rahatlıkla kabul görmesi amacıyla konuları mantıklı örneklemelerle, doğru mukayeselerle açıklama yöntemi benimsenir. Bilindiği üzere, Kur’an-ı Kerim’de de anlatımda etkili ve kolay yollardan biri olan örnekleme ve mukayese yönteminden istifade edilmiştir; ayetlerde yüzün üzerinde örnek bulabiliriz. Ayrıca Hz. Peygamber’den (s.a.a) ve Ehlibeyt İmamları’ndan nakledilen hadislerde de bu metodun bir gelenek haline geldiğini gözlemliyoruz. Elinizdeki eserde Kur’an-ı Kerim ve hadislerde yer alan örneklemeler mukayeseli bir şekilde açıklanmaya çalışılmıştır.		\n			','Manevi Mukayeseler','','trash','closed','closed','','manevi-mukayeseler__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-881',16,'product','',0),(1019,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Bu kitap İmamların tarihini ele alan eserlerde karşılaştığımız iki aksi metodun karşısında yeni ve doğru bir üslup sergilemektedir. İmamların hayatını incelemeye alanların bir çoğunun ifrat veya tefrit noktasında yanılgıya düştüklerini görmekteyiz.\nBazıları İmamların tarihini kavrama ve algılamada aşırılığa (ifrat) gidip onların sürekli \"gayp\"dan yararlandıklarını söylemekteler. Bazıları da İmamlara karşı sırf dünyevi gözle bakan gayb ve ilahi kerametler unsurunu dikkate almadan imamların yaşam, tutum ve tavırlarını incelerken ihmale (tefrit) düşmekten kurtulamamışlar.\nİşte bu kitabı okurken her iki eksiklikten uzak bir şekilde Ehlibeyt İmamlarının hayatındaki (Fikri ve Siyasi boyutlarıyla) mücadele unsurlarını tanıma fırsatını bulacaksınız.		\n			','Masum İmamların Fikrî ve Siyasi Hayatı','','trash','closed','closed','','masum-imamlarin-fikri-ve-siyasi-hayati__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-882',16,'product','',0),(1020,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				İmam Humeyni\'yi diğer Müslüman âlim ve düşünürlerden ayırt eden en önemli özelliği, tarih anlayışı ve masum nebiler ile velilerin hayatlarından ve kıyamlarından çıkardığı derstir. \nİmam Humeyni\'nin Eserlerini Düzenleme ve Yayımlama Müessesi tarafından hazırlanan bu derleme dört bölümden oluşmaktadır:\n\"Tarih ve Tarihin Değişmezleri\" başlığını taşıyan birinci bölüm; tarihin seyri, tarihteki yüce amaçlar ve tarihin vaadi gibi genel birtakım konuları içermektedir.\n\"Peygamberler Tarihi\" başlığını taşıyan ikinci bölüm dört kısma ayrılmakta olup, İmam Humeyni\'nin nebilerin nitelikleri, davetleri, direnişleri ve hayatlarına ilişkin sözlerine ayrılmıştır.\nÜçüncü bölümün konusu ise Hz. Peygamber\'dir (s.a.a). Dört kısımdan oluşan bölümde İmam Humeyni\'nin Hz. Peygamber\'in kişiliği, peygamberliği, hükümet şekli ve savaşları hakkındaki sözleri bir araya getirilmiştir.\n\"Ehlibeyt\'in Hayatı\" başlığını taşıyan dördüncü bölümde de İmam Humeyni\'nin Hz. Zehra (s.a) ve Ehlibeyt İmamları (a.s) hakkındaki sözleri dört alt başlıkta toplanmıştır.		\n			','Masumların Çehresi','','trash','closed','closed','','masumlarin-cehresi__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-883',16,'product','',0),(1021,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				1842 yılında Tebriz’de doğan şair Necef’te, Kahire’de eğitim görmüş, şiirlerinde Feyzi, Süruş ve Şirzat mahlaslarını kullanmıştır. Uzun süre öğretmenlik yaptığından Muallim Feyzi adıyla tanınmıştır. Elimizde bulunan bu çalışma şairin İmam Hüseyin’le ve Kerbelâ olayıyla ile ilgili mersiyelerinden oluşmaktadır. Şairin 1872 yılında yayımlanan Mâtem-nâme adlı eseriyle, 1896 yılında yayımlanan Mersiye (Vâveylâ) adlı eserini içine almaktadır. Mâtem-nâme’de kayıtlı bulunan 7 adet mersiye şiirlerin birinci bölümünü, Vâveylâ’da bulunan 12 mersiye şiirlerin ikinci bölümünü, Ali Rıza Öge’nin Bektaşi Şiirleri Antolojisi adlı yazma eserinde kayıtlı bulunan iki mersiyesiyle, Son Asır Türk Şairleri’nde kayıtlı bulunan 1 gazeli, Ek Mersiyeler adıyla üçüncü bölümünü oluşturdu. Mâtem-nâme ile Vâveylâ’nın orijinali tıpkı basım olarak eserin sonuna eklendi. Son yüzyılın en usta mersiye yazarı Muallim Feyzi’ nin, Mâtem-nâme ve Vâveylâ adıyla yayımladığımız çalışması Cemil Çiftçi tarafından hazırlandı.		\n			','Matem-name ve Vaveyla','','trash','closed','closed','','matem-name-ve-vaveyla__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-884',16,'product','',0),(1022,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				□ Eğer Ehlibeyt izleyicileri Aşura’nın mesajlarını ciddiye alsalardı bugün maddi ve manevi açıdan dünyanın en ileri ve en kalkınmış toplumu olur… bugün İslam toplumuna İslam düşmanlarının kültürel nüfuzu yol bulamazdı.\nDünyada hiçbir milletin ve hiçbir dinin, ilerleme ve saadet yolunda böylesine güçlü bir motivasyon faktörü yoktur. Ne yazık ki İslam toplumu bu güçlü vesileden gereği gibi faydalanamamıştır, Müslümanlar İmam Hüseyin’in (a.s) kıyamının asli hedefinden sadece kısmen nasiplenmişlerdir… Oysa bugün, İslam toplumu hiç olmadığı kadar yas meclislerinin benzersiz ve üstün gücünden istifade etmeye muhtaçtır.\n□ Elinizdeki eserde kısaca yas ehlinin beş merhaleli seyr ü sülukuna, ağlama ve yasın bir vesile oluşuna ve zamanımızdaki yaslara bulaşan afetlere ve sapmalara değindik, ayrıca ayrıntılı olarak yas meclislerinden azami ölçüde istifade etmenin keyfiyetini ve yas meclislerinin en mühim hedeflerini ele aldık.\nAynı zamanda Ehlibeyt’in (a.s) yaşadığı musibetlerin çeşitlerini şerh ederek onlara karşı vazifelerimizi beyan ettik. İnşaallah Hakk dergâhında ve ismet hanedanının nezdinde makbul olur ve aziz okuyucularımız faydalanırlar.\nMüellif		\n			','Matemin Hakikati','','trash','closed','closed','','matemin-hakikati__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-885',16,'product','',0),(1023,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Bütün semavî dinler, özellikle İslâm dini, mead ve ahiret konusuna çok büyük önem vermiştir. Bunun nedenlerinden bazıları şunlardır:\n1- Mutluluk, refah ve emniyetin tek yolu kıyamete imandır. İnsan, yaptıklarının dosyasının tutulduğuna ve ilâhî mahkemede duruşmaya çıkacağına iman edecek olursa, kendisinde bir mesuliyet bilinci ve korku oluşur ve bu, onu büyük ölçüde günah ve ahlâkî bozukluklardan alıkor. Bu sayede, ümitsizlikten ve ruhî bunalımdan kaynaklanan intiharlar son bulur, gün geçtikçe artan suçlar, cinayetlerden duyulan endişe sona erer.\n2- Milletlerin başarılı olmalarında ve zafere ulaşmalarındaki en önemli faktörlerden birisi kıyamete inanmaktır. Bunun en güzel kanıtı, Müslümanların şimdiki hâliyle, İslâm\'ın ilk yıllarındaki hâlinin mukayesesidir. İlk Müslümanlar öyle bir iman ve yakîn mertebesine ulaşmışlardı ki sanki ahiret, bütün ebedi nimetleriyle gözlerinin önünde şekilleniyordu. Dolayısıyla bırakın ölümden korkmayı, şahadete adeta âşıktılar! Ama bugünün Müslümanları kalpleri korkuyla doludur. Ölümden korktukları için de rahatlıkla istismarcı emperyalistlerin yemi olabiliyorlar.\nSon asırlarda İslâm topraklarının bölünmesiyle onların yok olmasının zeminleri hazırlanmış oldu. Sanayi, teknoloji ve savaş araçları alanındaki buluşlarda geri kaldılar. Sonunda meşhur \"Altı Gün Savaşı\"nda Beytü\'l-Mukaddes\'i Siyonist düşmana teslim ettiler.\nBugün Müslümanlar eski iftiharlarına yeniden ulaşmak istiyorlarsa, tek yol mead ve ahiret inançlarını güçlendirerek köklü ve esaslı bir değişim ortaya koymaktır.\nBu kitabın özelliklerinden birisi de ölümden sonraki hayatı, ilmî ve araştırmacı bir yöntemle incelemiş olmasına rağmen, konuların çok akıcı ve herkesin anlayacağı düzeyde olmasıdır. Ayrıca şüphelere ve tenkitlere net bir şekilde cevap verilmiştir.		\n			','Mead','','trash','closed','closed','','mead__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-886',16,'product','',0),(1024,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Sonsuz lütuf ve rahmetiyle bizi yaratan, yaratılış hedefini bize açıklamak ve canlı örnekler olmak için binlerce elçiler ve kitaplar gönderen, onları Hatemü\'l-Enbiya Muhammed Mustafa (s.a.a) ve Kur\'ân-ı Kerim\'le hatmeden, bu nurlu yolu devam ettirmek için Resulullah\'tan sonra masum imamlar ve vasiler tayin eden ve bizi bu eşsiz nimetlerle tanıştıran Yüce Rabbimize sonsuz hamdüsenalar olsun.\nİlahî mesjları bize ulaştırmakla kalmayıp hayatın her alanında bize canlı örnekler olan, nasıl yaşamamız gerektiğini bize gösteren, bizi Rabbimize bağlayıp O\'nunla nasıl münacat etmemiz gerktiğini bile öğreten Allah\'ın elçilerine ve onların vasilerine özellikle bu ümmetin içinde \"Ehlibeyt-i Resulullah\" diye tanıdığımız risalet ve velayet hanedanına salat ve selam olsun.\nHz. Resulullah (s.a.a) ve Ehlibeyt\'inden bize ulaşan en önemli ilim, irfan ve maneviyat hazinelerinden birisi de hiç şüphesiz dua, münacat ve ziyaret metinleridir. Bu metinler bize Rabbimizle nasıl münacat etmemizi öğretmenin yanı sıra en derin tevhidî ve irfanî gerçekleri de içinde barındırnmaktadır. Bu konuda geçmişten günümüze kadar birçok eser yazılmıştır. Ancak bu eserlerin arasında belki de en meşhur ve en çok kabul gören eser Mefâtihu’l-Cinan kitabıdır. Ehlibeyt Mektebi\'ne mensup eserlere aşina olan kimseler, bu eserin ve müellifinin değerine vâkıftırlar.\nBu kıymetli eser, mukaddes muhtevasının yanı sıra müellifinin de büyük ihlâsından olsa gerek, yazıldığı günden beri kendisinden önce ve sonra, mevzusunda yazılan eserlerin hemen hepsini gölge altında bırakmış ve çeşitli ülkelerde Ehlibeyt dostları arasında yaygınlaşarak müminlerin elinde dolaşan vazgeçilmez bir eser hâline gelmiştir. Öyle ki, hemen her evde Kur\'ân-ı Kerim\'in yanı sıra bir Mefatihu\'l-Cinan kitabını da görebilirsiniz.\nMefâtihü’l-Cinan kitabının büyük bir bölümü dualardan, diğer bir bölümü ziyaretnamelerden oluştuğu için değerli mütercim tarafından ilk önce dua ve sonra da ziyaret hakkında kısa bazı bilgilendirmeler yapılmıştır. Ayrıca merhum müellifin kısaca biyografisi, çeviri hakkında bazı notlar  ve okurların istedikleri şeyi daha rahat bulabilmeleri için alfabetik fihrist eklenmiştir.\nMefatihu\'l-Cinan kitabı şu ana başlıklardan oluşmaktadır:\nKur\'an\'dan Sureler\nDualar ve Münacatlar\nAyların Amelleri\nUzun ve titiz bir çalışma sonucu bu önemli eseri Türkçe\'ye kazandıran Değerli Âlim Hacı Musa Aydın\'a ve eserin yayınlanmasında emeği geçen kardeşlerimize teşekkürlerimizi sunar, bu çabaların Allah katında kabul olmasını niyaz ederiz. Allah\'ım! Sen kabul eyle bizden; şüphesiz sen işiten ve görensin.		\n			','Mefatihu\'l-Cinan','','trash','closed','closed','','mefatihul-cinan__trashed','','','2020-05-08 00:44:05','2020-05-07 21:44:05','',0,'http://islamex.com/?product=import-placeholder-for-887',16,'product','',0),(1025,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','İÇİNDEKİLER:\n\n-İmam Ali (a.s) Açısından Adalet\n\n-İslâm’da Adalet İlkesi\n\n-İslâm Açısından Hakların Ana Dayanakları\n\n-Haklara Saygı ve Dünyayı Küçümseme\n\n-Yerinde ve Yersiz Ayrıcalıklar\n\n-Allah’ın Rızk Vericiliği\n\n-İmam Cafer Sadık (a.s)\n\n-İmam Musa b. Cafer (a.s)\n\n-Zorluklar ve Belalar\n\n-İmanın Fayda ve Etkileri\n\n-Dinin Dünyaya Bakışı\n\n-İslâm’ın İlim Hakkındaki Görüşü\n\n-Dinî Sorular\n\n-Akıl ve Gönül\n\n-Bahar Mevsiminden Alınması Gereken Ders\n\n-Kur’ân ve Düşünme\n\n-Kur’ân’ın Yaşam Konusuyla Tevhide İstidlali\n\n-Dua\n\n-İnsanın Algı Mekanizması\n\n-Nedensiz İnkârlar','Mutahhari\'den 10 Konuşma','','trash','closed','closed','','mutahhariden-10-konusma__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-888',16,'product','',0),(1026,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','İÇİNDEKİLER:\n\n-İmam Ali (a.s) Açısından Adalet\n\n-İslâm’da Adalet İlkesi\n\n-İslâm Açısından Hakların Ana Dayanakları\n\n-Haklara Saygı ve Dünyayı Küçümseme\n\n-Yerinde ve Yersiz Ayrıcalıklar\n\n-Allah’ın Rızk Vericiliği\n\n-İmam Cafer Sadık (a.s)\n\n-İmam Musa b. Cafer (a.s)\n\n-Zorluklar ve Belalar\n\n-İmanın Fayda ve Etkileri\n\n-Dinin Dünyaya Bakışı\n\n-İslâm’ın İlim Hakkındaki Görüşü\n\n-Dinî Sorular\n\n-Akıl ve Gönül\n\n-Bahar Mevsiminden Alınması Gereken Ders\n\n-Kur’ân ve Düşünme\n\n-Kur’ân’ın Yaşam Konusuyla Tevhide İstidlali\n\n-Dua\n\n-İnsanın Algı Mekanizması\n\n-Nedensiz İnkârlar','Mutahhari\'den 20 Konuşma','','trash','closed','closed','','mutahhariden-20-konusma__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-889',16,'product','',0),(1027,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Bu eserimizde, Ebu Hüreyre’nin: \"Resulullah\'tan (aleyhissalâtu vesselâm) iki kap ilim hıfzıma aldım. Bunlardan birini aranızda neşrettim. Ama diğerini söyleyecek olsam şu gırtlağımı kesersiniz.\" hadisinden de anlaşılacağı üzere hayati endişelerinden ötürü Peygamber Efendimizin (s.a.a) ilminden öğrenmiş olduğu iki kap ilimden birinin anlatıldığını, ikincisinin saklandığını öğrendikten sonra yaptığımız araştırmalar neticesinde hak ve hakikat olduğu açıkça belli olmasına rağmen anlatılmayarak saklı tutulan ikinci kaptaki ilmi, “Ey iman edenler, Allah için hakkı ayakta tutanlar ve adaletle şahitlik yapanlar olunuz.” ayetine itaat etmek koşulu ile İbn-i Deybe’nin Teysiru’l-Vusûl ila Câmii’l-Usûl adlı eserini tercüme ve şerhini kaleme alan Merhum Prof. Dr. İbrahim Canan’ın Hadis Ansiklopedisi olan Kütüb-i Sitte eseri kaynak alınmak suretiyle, \"Allah\'a yemin olsun, Resulullah\'tan duyduğum bir kelimeyi terk etmem için  kılıcı boğazıma dayasanız,  siz kesme işini tamamlayıncaya kadar ben onu yine de söylerim.\"  diyen Hz. Ebu Zerr\'in (r.a) doğruyu anlatma hususundaki sadakatini, azmini ve cesaretini, Rebeze’ye sürülmek pahasına da olsa kendimize rehber edinerek ciltler dolusu kelimeler enkazı altında gömülü iken Allah’ın izniyle titiz bir çalışmayla gün ışığına çıkardığımıza inanıyoruz. Tüm mümin kardeşlerimize hayırlı olsun.		\n			','Mutearefe','','trash','closed','closed','','mutearefe__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-890',16,'product','',0),(1028,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				Bu kıymetli eser, nefsi günahlardan arındırma yollarının ve Allah ile insan arasındaki diyalogun rehberidir. Özellikle recep, şaban ve ramazan aylarında hangi dualar okunur, hangi zikirler yapılır, hangi namazlar kılınır, gece ve gündüzlere ait tüm ibadet ve amellerin hepsini bu kitapta bulacaksınız.\nBu eşsiz eser, Müslümanlara Ehlibeyt kanalıyla ulaşan dua, zikir, münacat ve nefis tezkiyesi ile ilgili direktifleri içermektedir. İslâm\'sa dua kültür ve adabının ne kadar zengin ve ağırlıklı olduğunu bu kitapta göreceksiniz.\nEser, son asrın büyük âlimlerinden, \"Sikatü\'l-Muhaddisin\" lakabıyla anılan merhum \"Hacı Şeyh Abbas Kummi\" tarafından Resul-i Ekrem\'in (s.a.a) ve onun ilim ve hikmet vârisleri olan pak Ehlibeyt\'inin dua ve münacatlarından derlenen büyük dua kitabı \"Mefatih\'ul-Cinan\"ın Mübarek Üç Aylar bölümünde yer alan amelleri, dua ve münacatları (metin ve tercümeleriyle birlikte) ihtiva etmektedir.\nKitap, mukaddes muhtevasının yanı sıra müellifinin de büyük ihlâsından olsa gerek, yazıldığı günden beri kendisinden önce ve sonra, mevzusunda yazılan eserlerin hemen hepsini gölge altında bırakmış ve çeşitli ülkelerde Ehlibeyt dostları arasında yaygınlaşarak müminlerin elinde dolaşan vazgeçilmez bir eser hâline gelmiştir. Öyle ki, hemen her evde Kur\'ân-ı Kerim\'in yanı sıra bir \"Mefatihu\'l-Cinan\"ı da bulabilirsiniz.		\n			','Mübarek Üç Aylar','','trash','closed','closed','','mubarek-uc-aylar__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-891',16,'product','',0),(1029,1,'2020-05-06 19:52:10','2020-05-06 16:52:10','		\n				XVIII. Yüzyıldan itibaren devlet ricalinin öncülüğünde başlatılan batılılaşma hareketlerine karşı her zaman İslamî kültüre sahip çıkan müslüman halk yönetici kadronun tepeden inme yeniliklerine asla itibar etmemiştir. Halk sadece batı taklitçiliğine karşı çıkmamış aynı zamanda gerçek İslamî adaleti kaim etmek amacıyla mücadele de vermiştir. Bunun en tipik örneğini Şeyh Ahmet olayında göreceğiz...		\n			','Müslüman Halk Hareketleri','','trash','closed','closed','','musluman-halk-hareketleri__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-892',16,'product','',0),(1030,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','Bu kitap, İslâm fıkhında geniş bir yelpazeye sahip müt\'a nikâhını ele almaktadır. Dolayısıyla incelemeye alınan bu konu, okuyucuya oldukça doyurucu ve kaynaklara dayalı bilgi vermektedir. Konuyla ilgili ihtilâflara ve görüş farklılıklarına da geniş şekilde yer verilen kitapta en çok dikkat çeken husus, yazarın objektifliği ve önyargılardan uzak oluşudur.\n\nKitaptaki çalışma sadece mezhebî hüküm ve fetvalara değil, Kur\'ân ve sünnete dayandırılmıştır;\n\nHadiseyi bu temel iki kaynak ışığında çözümlemeye çalışmıştır. Ve yer yer \"Müt\'a Nikâhı\" etrafında koparılan fırtınalar hakkında vurgular yapılmış, daha sonra konunun Ehlibeyt mektebindeki yeri ele alınarak konuya son noktayı koymuştur.\n\nİçindekiler:\n\nEhlibeyt Hadislerinde Müt\'a Nikâhı\n\nKonuyla İlgili Bazı Rivayetler\n\nMüt\'a Nikâhıyla Alâkalı hukukî Düzenlemeler\n\nCevaz Verenlerin Delilleri\n\nHaramdır Diyenlerin Delilleri\n\nCevazına Kitaptan Deliller\n\nSünnetten Deliller\n\nSahabe ve Tabiînin Görüşü\n\nAklî-Sosyolojik Deliller\n\nKaçamak İçtihatlar','Müt\'a Nikâhı','','trash','closed','closed','','muta-nikahi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-893',16,'product','',0),(1031,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Elinizdeki eser, İran’da gerçekleşen İslam İnkılâbı\'nın hemen arifesindeki günleri işlemesi bakımından, bu konuda bazı gerçeklere ışık tutan bir çalışma aslında… O günlerde sadece 12 yaşında olan yazar milyonluk halk kitleleriyle birlikte katıldığı gösteri ve yürüyüşlerin anılarını yer yer aktardığı romanında, yine aynı yaşlarda Amerika’ya yerleşmek zorunda kalan bir genç kızı romanının kahramanı seçmiş. Adını bu kahramandan alan roman, kurguyla gerçeklerin sık sık buluştuğu bir gergefte işleniyor. Bir cinayete kurban gitmiş olan babasının katilini bulup adalete teslim edebilmek için ülkesine dönen Nahid, ister istemez devrimin ve bu devrimin gerçek sahibi olan halkının arasında bulur kendisini…\nEser, 2012’de İran’da “İnkılâbın hikâyesi 3. Edebiyat Şenliği”nde ödül almıştır.\nMütercim		\n			','Nahid','','trash','closed','closed','','nahid__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-894',16,'product','',0),(1032,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				 \nNamaz, insanın Rabbi huzurunda göstermiş olduğu kulluğun bir işaret ve tecellisidir.\nNamaz, insanın Allah\'a inandıktan sonra O\'nun emirlerine itaat, huzurunda tazim edip eğilmek ve alnı toprağa koyup secdeye kapanmasıdır.\nNamaz, insanın Yaratanıyla konuşması, sırrını O\'na söylemesi, hacetini O\'ndan istemesi, ıstırap ve sıkıntısını O\'nun kapısına götürmesi demektir.\nNamaz, Allah\'ı tazim ve yüceliğine itiraf, Yaratana ihtiyaç ve bağlılık duygusunu tatmin etmek, Yaratana şükran borcunu sunmak ve fıtratın emri doğrultusunda hareket etmektir.\n 		\n			','Namaz Rehberi','','trash','closed','closed','','namaz-rehberi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-895',16,'product','',0),(1033,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Namaz, dinin temel direğidir; bu nedenle halkın yaşamında en temel bir konumda olmalıdır. İnsan için güzel hayat ancak, Allah\'ın dininin hakimiyeti sayesinde ve insanların, kalplerini Allah\'ın zikriyle zinde tutmaları ve onun yardımıyla şer ve fesadın tüm cazibeleriyle savaşabilmeleri, bütün putları kırmaları ve bütün iç ve dış şeytanların kendilerine doğru uzanan ellerini kesmeleri durumunda gerçekleşebilir. Bu zikir ve sürekli huzur sadece namazın bereketiyle hasıl olur. Ve namaz gerçekte, insanı alçaklığa sürükleyen nefsinin şeytanıyla, güç ve parayla onu zillet ve teslimiyete zorlayan kudret şeytanlarıyla savaşmada her zaman ve her durumda var olan sağlam bir destek ve hiç tükenmeyen bir hazinedir.\nİnsanla Allah Teala\'nın bağlantısı için namazdan daha sürekli ve daha sağlam bir vesile yoktur; en ilkel insanlar Allah Teala ile namaz aracılığıyla bağlantı kurarlar. Allah\'ın en seçkin velileri de sevgilileriyle baş başa samimiyet cennetini namazda ararlar. Bu zikir ve razu niyaz hazinesinin asla sonu yoktur; her kim onu daha fazla tanısa nuraniyet ve cilvesi daha çok olur...\nAyetullah Seyyid Ali Hameneî\'nin Mesajından\nNamaz eğitimi hakkında yazmaya muvaffak olduğum bu beşinci kitaptan dolayı Allah\'a şükürler olsun. Birincisini ilkokul, ikincisini ortaokul, üçüncüsünü ise lise seviyesi ve dördüncüsünü de daha fazla ilgisi olanlar için yazmıştım.\nBen bir dinî bilimler talebesi olarak Allah Teala\'nın lütfuyla, Kur\'ân-ı Kerim ve hadislerden namaz hakkında bir kaçı dışında diğer kitaplarımda geçmeyen 114 nükteyi içeren bu kitabı değerli Müslümanlara sunuyorum. Bunlar 1991 yılında aklıma gelen nüktelerdir ve eğer Allah muvaffak ederse namazla ilgili en az bin nükte toplayıp birkaç kitapta sunmak istiyorum; ama, tabii ki namazın sırlarının bin noktada bitmeyeceği de bellidir.\n \nÜstad Muhsin KIRAATİ		\n			','Namazda 114 Hikmet','','trash','closed','closed','','namazda-114-hikmet__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-896',16,'product','',0),(1034,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Namaz her sabah ve her akşam uygulanan bir programdır. Sabahleyin ilk söylenmesi gereken söz, namazdır; akşamleyin de en son söylenmesi gereken sözdür. Yani, güne namazla başlayıp namazla bitirmek durumundayız. O hâlde her günün başlangıcı ve sonu, Allah\'ı anmak ve O\'nun rızasını kazanmak olmalıdır.\nMukimlikte veya seferde; karada veya havada; fakirlikte veya zenginlikte kılınan namazların sırrı ve mesajı şudur: Ey insan, kim olursan ol, nerede olursan ol, sadece Allah\'a kul ol, O\'ndan başkasına boyun eğme.\nNamaz, Müslümanın inancını, düşüncesini, isteklerini ve edindiği örnekleri ortaya koyan bir pratiktir.		\n			','Namazın Gerçeği','','trash','closed','closed','','namazin-gercegi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-897',16,'product','',0),(1035,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				 \nNefsin tezkiyesinde, kötülük ve fenalıklardan uzak kalınmasında ve kemal derecesine ulaşmada şuurlu olarak kılınan namazın çok önemli bir yeri vardır.\nBu kitabın yukarıdaki hususu anlatma açısından paha biçilmez bir eser olduğu rahatlıkla söylenebilir. Nitekim kitabı okuduktan sonra namazın ehemmiyeti, toplumsal ve siyasal boyutlarını idrak edebileceğinizden şüpheniz olmasın!\n 		\n			','Namazın Hikmeti','','trash','closed','closed','','namazin-hikmeti__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-898',16,'product','',0),(1036,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Bilindiği gibi dünya birçok liderin gelip geçişine şahit olmuştur. Liderlerin liderlik sahaları değişik olduğu gibi tesir alanları da değişik biçimde tezahür etmiştir. Keza insanların ruhlarında bıraktığı liderlik izleri de şahsiyetlerine göre farklı olmuştur. Şahsiyetleri küçük ve dar olan liderler, dar bir sahada ve dar bir zaman içerisinde lideri olduğu insanların gönüllerini kendisiyle meşgul kılmıştır. Fakat büyük ve yüce şahsiyet sahibi liderler ise tam bunun aksine hem geniş bir sahada kalabalık halk kitleleri üzerinde, müspet veya menfi yönden derin izler bırakmış hem de uzun vadede onların gönül ve düşüncelerini kendisiyle meşgul etmiştir. Kalemler onu yazmış, diller hep onu konuşmuştur.		\n			','Nefis Tezkiyesi','','trash','closed','closed','','nefis-tezkiyesi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-899',16,'product','',0),(1037,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				 \nİmam Ali\'nin (a.s) Hutbeleri, Mektupları ve Hikmetli Sözleri\n 		\n			','Nehcü\'l Belâga','','trash','closed','closed','','nehcul-belaga__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-900',16,'product','',0),(1038,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Bu kitap, uçsuz bucaksız bir okyanus olan \"Nehcü\'l-Belaga\"yı tanımak ve tanıtmak istiyor. Mahir ve üstad bir kaptanın öncülüğünde ve kaleminde… Ünlü yazar Mutahhari, Nehcü\'l-Belağa umanının derinliklerinde bir gezintiye çıkıyor adeta.		\n			','Nehcü\'l Belâğa Üzerine','','trash','closed','closed','','nehcul-belaga-uzerine__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-901',16,'product','',0),(1039,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Nüdbe Duası olarak meşhur olan bu dua, içeriğinden de anlaşılacağı üzere, Allah Teâlâ\'nın son hücceti ve temsilcisi olan zamanımızın efendisi Hz. İmam Mehdi (Allah zuhurunu çabuklaştırsın) için okunan bir duadır. Bu duanın Ramazan, Kurban ve Gadir-i Hum bayramlarıyla Cuma günleri okunması özellikle tavsiye olunmuştur. Hz. İmam Mehdi\'nin (a.s) ziyaretnamesi okunduktan sonra bu duayla da Allah Teâlâ\'ya onun zuhurunu bir an önce gerçekleştirmesini sağlaması için dua edilir. Bu dua aynı zamanda Ehl-i Beyt mektebi itikadını ve İmamet anlayışını da en güzel veçhiyle ortaya koymaktadır.		\n			','NÜDBE DUASI','','trash','closed','closed','','nudbe-duasi__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-902',16,'product','',0),(1040,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Rasulullah’ın Medine’ye hicretinin altmış birinci yılının birinci ayının onuncu günü, Ebu Abdullah Hüseyn bin Ali komutasındaki yetmiş küsur fedai, Kûfe’nin seksen kilometre kuzeyinde, Fırat nehrinin üç yüz metre batısında, ıssız Kerbelâ çölünün kavurucu sıcağı altında, savaş düzenine girmiş binlerce Kûfeli askerden oluşan dev gibi bir ordunun önünde, mızrakları eğri gösterecek kadar dimdik durmuş bekliyorlardı. Güce meydan okurcasına, dimdik ve kararlı...\nİmam Hüseyn, üzerinde yakasız beyaz gömleği ve siyah sarığı vardı. Yalınayaktı. Çadırdan çıkıp savaş meydanına doğru yürümeye başladı. Gözünü hedeften ayırmadan ağır adımlarla en öne geçti. Hâlâ ileriye doğru baktığı halde elini kaldırıp hemen yanındaki oğluna seslendi,\n“Atımı getirin!”\nAli, atı getirip beklemeye başladı. Kûfeli süvariler öne doğru ilerlemeye başlayınca bir elinde Kur’an olduğu halde ellerini göğe doğru kaldırdı;\n“Allah’ım!” dedi, tüyleri diken diken eden bir içtenlikle.\n“Her üzüntüde, her sıkıntıda, her darlıkta tek güvencim, tek ümidim sensin! Her işimde tek dayanağım yine yalnız sensin. Senin indirdiğin musibetlerden; dostları ürkütüp ayıracak, düşmanları sevindirecek, kalbe ağır gelecek ne kadar keder varsa hepsini yalnız sana arz ederim. Senden başkasından yüz çevirip seni ister, sana yönelirim. Darlığı genişletecek, tasaları kaldıracak ancak sensin. Dileğim ve isteğim sendendir, şikayetim yalnız sanadır!”\n \nZulüm ve adaletsizlik karşısında tarihteki en büyük kıyamı anlatan bu kitap, okuyucuya Kerbela\'yı çok farklı açılardan görmesine olanak sağlamaktadır.		\n			','On Binlerin İhaneti','','trash','closed','closed','','on-binlerin-ihaneti__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-903',16,'product','',0),(1041,1,'2020-05-06 19:52:11','2020-05-06 16:52:11','		\n				Lanetlenmiş şeytanın şerrinden Allah\'a sığınmak isteyen ancak hakiki düşmanlardan habersiz\nbir arkadaş grubu toplumdan ve insanlardan uzaklaşıp yeni bir hayat düzeni kurmayı arzular.\nKıyamet gününe kadar insanları yoldan çıkarmak üzere Allah\'tan mühlet isteyen ve O\'nun azametine\nand içen şeytan,nefis hançeriyle bu arkadaş grubunu yok etmeye çalışır.Nefsani hastalıkların pençesine düştüklerinden\nhabersiz olan bu grup neye karşı mücadele ettiklerinden habersizdir. Amaç Allah\'a ulaşmak olsada engelleri aşmak \no kadar kolay olmayacaktır.		\n			','Ona Sığınıyorum','','trash','closed','closed','','ona-siginiyorum__trashed','','','2020-05-08 00:43:47','2020-05-07 21:43:47','',0,'http://islamex.com/?product=import-placeholder-for-904',16,'product','',0),(1042,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitapta oruçla ilgili konuların hem hikmetine, hem de hükümlerine yer verilmiş en küçük detaylara ve mükellefin sıkça karşılaştığı sorunlara açıklık getirilmiştir. Bu eser, iki bölümden oluşan bir çalışmanın ürünüdür. Birinci bölüm, salih amellerden sayılan orucun hikmeti ve farz kılınış sebeplerini içerir. İkinci bölüm ise, orucun ne anlama geldiğini ve nasıl uygulanması gerektiğini, kısaca fıkıhtaki helâller ve haramlar boyutunu açıklamaktadır. Bu bölüm, zamanımızın büyük müçtehitlerinden olan Ayetullah Uzma Seyyid Ali Hameneî\'nin oruçla ilgili fıkhî fetvalarını içermektedir.\nİçindekiler:\nRamazan Ayı ve Oruç\nOrucun Hikmeti ve Yararları\nOrucun Aşamaları\nRamazan Ayı Kur\'ân\'ın İnişi\nKadir Gecesi\nHilâli Görme Hükümleri\nOrucun Şartları\nYolculukta Oruç\nOrucu Bozan Şeyler\nOrucun Kaza ve Kefareti\nKadınlara Ait Hükümler		\n			','Oruç ve Hükümleri','','trash','closed','closed','','oruc-ve-hukumleri__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-905',16,'product','',0),(1043,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitap ayet ve rivayetlerden ilhamla ölüm sonrası hayatı ve Berzah aleminde ruhların durumunu, akıcı, kolay ve anlaşılır bir üslupla anlatmaktadır.\nYazar kendine has anlatım tarzını sergilediği bu eserde, yüce Allah\'a kulluğun sonucu olan fazilet ve takvayı \"Hadi\", günah ve kötülüklerin sonucu olan çirkinlikler ve azabı da \"Siyah\" veya \"Cehalet\" isimli iki arkadaşında canlandırmıştır. İnsanların ibadet ve günahlarının neticesi olarak Berzah aleminde karşılaşacakları olayları, Kur\'an ve Ehlibeyt İmamlarının (a.s) hadislerine dayandırarak canlandırmıştır. Kıyametle ilgili konuları işlerken velayet ve şefaatin berzah alemindeki rolü gibi çeşitli konulara da değinmiştir.\nİçindekiler:\nÖlüm sonrası hayat ve niteliği\nÖlüm yolculuğunun başlamasıyla bedenlerin çürüyüp toprak oluşu ve burada ruhlar…\nRuhların başına neler gelecek.\nBerzah aleminde ruhlar ne yapacak? Nelerle karşılaşacak?		\n			','Ölümle Başlayan Yolculuk','','trash','closed','closed','','olumle-baslayan-yolculuk__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-906',16,'product','',0),(1044,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Pakistan\'ın Peşaver şehrinde, gazete ve önemli dergilerin muhabirlerinden dört kişi ve Ehlisünnet ve Şia\'nın muhterem şahsiyetlerinden yaklaşık iki yüz kişinin bulunduğu toplantıda her iki tarafın konuşma ve münazaraları kaydedilip ertesi gün gazete ve dergilerde yayınlanıyordu. Ben de bu gecelerde gerçekleşen konuşma ve tartışmaları, gazete ve dergilerden bir araya toplayıp \"Peşaver Geceleri\" adıyla siz muhterem okuyucuların dikkatine sunuyorum.\nMüellif		\n			','Peşaver Geceleri','','trash','closed','closed','','pesaver-geceleri__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-907',16,'product','',0),(1045,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitabın ana ekseni; tarih boyunca insanlığın katettiği ve edeceği saadet yolu olarak tanımlanabilir. Bütün mahlûkatı yaratan Yüce Yaratıcı önce yaratarak, ardından insanlığa ubudiyette mükemmel insanın örneğini teşkil edecek peygamberlerini göndererek bu yolu açmış ve böylece insanoğluna hücceti tamamlamıştır. Hz. Muhammed\'in (s.a.a) doğduğu günden başlayarak bu hakikate şahit olabilecek çok sayıda net belge ve örneği de gözler önüne sermiştir.\nİnsanlığın kurtarıcısı olarak zuhur edeceği; İslâm dini öncesinin de semavi kitaplarında bildirilmiş olan Peygamber Efendimiz (s.a.a), peygamberliğinden önce de yaşadığı toplumda emin, güvenilir, vefakâr, dürüst, mert ve namuslu bir isim olarak tanınıyordu. Tam yerinde bir tabirle “Cahiliye Dönemi” olarak adlandırılan o yıllarda insanlar ona “Muhammedü’l-Emin” diyorlardı ki sırf bu bile öyle bir toplumda Peygamberimizin (s.a.a) ne kadar seçkin ve değerli bir konuma sahip olduğunu anlatmaya yeter. Nitekim peygamberlikle görevlendirildiğinde “Ben, güzel ahlakı tamamlayıp kemale erdirmek için gönderildim.” buyuracaktır.		\n			','Peygamber-i A\'azam\'dan Dersler','','trash','closed','closed','','peygamber-i-aazamdan-dersler__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-908',16,'product','',0),(1046,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				“Şüphesiz, sen yüce bir ahlâka sahipsin.” (Kalem Sûresi / 4)\nKur’an-ı Kerim, açık bir şekilde İslam Peygamberi’ni (s.a.a), bütün asırlarda alemdeki varlıkların en kamil örneği ve Müslümanlar için en güzel örnek olarak tanıtmıştır. Ne mutlu ki Peygamber-i Ekrem’in (s.a.a) değerli yaşamı ve hadisler hazinesi, onun hayatının en detaylı konularını bile gözler önüne sermiştir.\nBu kitap da, bu değerli hazineden ilham alarak Peygamber-i Ekrem’in (s.a.a) hayat ve yöntemi hususunda kısa ve hızlı bir seyirde bulunmuştur.		\n			','Peygamberimizin Ahlakından Esintiler','','trash','closed','closed','','peygamberimizin-ahlakindan-esintiler__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-909',16,'product','',0),(1047,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Kadim çağlardan günümüze kadar, çocuk yetiştirme konusu toplumsal hayatın ve insanlık âleminin en asli konularından, en önemli mutluluk esaslarından biri olarak sayılmaktadır. Bu nedenle bilim adamları, çocuk eğitimi ve gelişimi hakkında ruhsal ve sosyal terbiye bakımından derinlemesine birçok araştırma yapıp, bu konuda sayısız kitap yazmışlardır.\nİslam dininin yüce önderi Hz. Peygamber ve onun hak vasileri, on dört yüz yıl önce insanlık âlemi cehaletin zifiri karanlığında yaşarken, çocuk yetiştirilmesinin değerine ve ehemmiyetine çok önem verip, bu konuda gerekli öğretileri izleyenlerine öğretmiştir.\nBu kitaptaki hedefimiz, iki temel esasa dayanmaktadır:\n1- Bütün Müslümanlar, özellikle toplumun büyük bir çoğunluğunu teşkil eden gençler ve öğrenciler, mukaddes İslam dininin buyruklarının kapsamı ve bu semavî dinin amelî değerleri hakkında bilgi edinsinler, sağlam bir itikatla onun takipçisi olsunlar ve başkalarının menfi propagandasına aldanmasınlar.\n2- Babalar ve anneler, söz konusu husustaki ağır ve hayatî vazifelerini daha iyi yerine getirebilmeleri için, çocukları terbiye etme konusundaki dinî ve millî sorumluluklarından haberdar olsunlar…\nİnsanlık âleminin o yüce şahsiyetlerden haberdar olması, ideal örnek olarak onları izlemesi, yalancı ve şeytanî örnekleri terk etmesi, böylece dünya ve ahiret mutluluğuna kavuşması umuduyla...		\n			','Peygamberimizin Çocuklar Ve Gençlerle İlişkileri','','trash','closed','closed','','peygamberimizin-cocuklar-ve-genclerle-iliskileri__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-910',16,'product','',0),(1048,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','Hz. Ali, Ahzap Sûresi\'nin 33. âyeti uyarınca tertemiz kılınmış Ehl-i Beyt\'in önderi.\n\nHz. Peygamber\'den rivayet edilen hadisler gereğince, hakkı batıldan ayıran ölçü. Faziletini ve üstünlüğünü konu edinen âyet ve hadislerin haddi hesabı yok.\n\nEhl-i Sünnet âlimlerinden Ahmed b. Hanbel \"Sahâbeden hiçbiri hakkında, Ali b. Ebî Talib\'in faziletlerine dair bize ulaşan hadisler kadar hadis gelmemiştir\" diyor.\n\nEhl-i Sünnet\'in en önde gelen hadis âlimlerinden İmam Nesâî\'nin, Hz. Ali\'nin (a.s) faziletlerini konu edinen hadislerle ilgili \"el-Hasâis\" adlı eseri, hacminin küçüklüğüne karşılık, derinlikli içeriğiyle fincancı katırlarını epeyce ürkütmüş, günün Yezitlerini oldukça rahatsız etmiş olmalı ki, yazıldığı dönemde bile büyük fırtınalar koparmış, hatta yazarın hayatına mal olmuştur!\n\nBu kitap, söz konusu eserin hem Türkçeye çevirisini, hem de geniş bir biçimde yorumunu ihtiva eden tenkitli bir çalışmadır.\n\n* * *\n\nBazı Ana Başlıklar:\n\nAli B. Ebî Tâlib’in Allah (C) Katındaki Değeri\n\nHayber / Sancak Hadisi\n\nEhl-İ Beyt Kimdir?\n\n“Sedd-i Ebvâb” Hadisleri\n\nMenzile Hadisi\n\nİmam Ali Hz. Peygamber’in Kardeşliğidir\n\n“Hacc Emirliği” Hadisleri\n\n“Seqaleyn” Hadisi\n\n“Kitap Ve Sünnet” Hadisi\n\n“Ashâbım Yıldızlar Gibidir...” Hadisi\n\n“Ğadîr–Humm” Hadisi\n\n“Ali’ye Söven Bana Sövmüş Olur” Hadisi\n\n“Ali’yi Sadece Mü’minler Sever” Hadisi\n\nHz. Fatıma, İmam Hasan Ve İmam Hüseyin’in Faziletleri\n\nİbn Mülcem Hadisi\n\n“Azgın Çete” Hadisleri\n\nHâricîlerle İlgili Hadisler','Peygamberimizin Dilinden Hz. Ali (a.s)','','trash','closed','closed','','peygamberimizin-dilinden-hz-ali-a-s__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-911',16,'product','',0),(1049,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				SET İÇİNDEKİ KİTAPLAR\n* Peygamberimizin Ahlakından Esintiler - Himmet Suhrabpur\n* Peygamber-i A\'zamdan Dersler - Ayetullah el-Uzma Seyyid Ali Hüseynî Hamaneî\n * Peygamberimizin Çocuklar ve Gençlerle İlişkileri - Muhammed Ali Çınaranî\n* Yüce Nur Hz. Muhammed Mustafa (s.a.a) - Ayetullah el-Uzma Seyyid Ali Hüseynî Hamaneî\n* Rahmet Peygamberi - Ayetullah Cevadi Amuli\n* Muhammed (s.a.a) - İbrahim Hasan Beygî\n* Ariflerin Sultanı - Muharrem Uçan\n* Güneşten Damlalar - Muharrem Uçan\n* Rahmet Yağmuru - Muharrem Uçan\n* Son Emir - Habip Mert\n 		\n			','Rahmet Peygamberi Hz. Muhammed (s.a.a) Seti','','trash','closed','closed','','rahmet-peygamberi-hz-muhammed-s-a-a-seti__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-912',16,'product','',0),(1050,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Hz. Resulullah (s.a.a):\nEy İnsanlar! Allah’ın ayı, bereket, rahmet ve mağfiretle size varıp ulaşmıştır. Öyle bir ay ki Allah indinde her aydan daha üstündür. Gündüzleri en iyi gündüz; geceleri en üstün gece ve saatleri en iyi saatlerdir. Öyle bir aydır ki, o ayda Allah’ın misafirliğine davet edilmiş ve Allah’ın değer verdiği kimselerden kılınmışsınızdır. Onda nefesleriniz tesbih (zikir), uykunuz (bile) ibadet sayılır.\nBu ayda halis niyetler ve temiz kalplerle sizleri oruç tutmaya ve Kur’an okumaya muvaffak etmesi için Allah’ı çağırın (dua edin).		\n			','Ramazan Ayı','','trash','closed','closed','','ramazan-ayi__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-913',16,'product','',0),(1051,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Ebu\'l-Futuh Râzî\'nin tefsirinde rivayet edilmiştir ki, Resulullah (s.a.a) miraç gecesi Allah\'a şunları arz etti :\n\"Ya Rabbi, İbrahim\'i kendine Halil, Musa\'yı ise kendine Kelim kıldın. Ya Rabbi benim hakkımda neye karar kıldın ?\"\nCevabında Hak Teâlâ\'dan şu nida geldi:\n\"Seni de kendime Habip olarak seçtim ve Hamd Suresi\'ne mahsus kıldım.\"\nHamd Suresi\'ne çok önem veriniz. Çünkü o, \"Fâtihatü\'l-Kitap\"tır. Yani Kur\'ân\'ın açılış suresidir.\nYine Hamd Suresi, Ümmü\'l-Kitap\'tır. Yani Kur\'ân\'ın aslıdır ki, Kur\'an\'ın katler ve kulluk görevleri Hamd Suresi\'nden çıkmatadır. Bir rivayette şöyle denilmektedir:\n\"Yüce Allah, göklerden 104 kitap nezil etmiştir. 104 kitabı da, 4 kitaba (Tevrat, İncil, Zebur ve Kur\'ân\'a) sığdırmıştır. İlk üç kitapta olanları da Kur\'an\'a sığdırmış ve Kur\'ân\'da bulunan hakikatleri de Hamd Suresi\'ne sığdırmıştır. Bu nedenle de \"Ümmü\'l-Kitap\" olarak adlandırılmıştır.\"		\n			','Ramazan Ayı Dersleri','','trash','closed','closed','','ramazan-ayi-dersleri__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-914',16,'product','',0),(1052,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				- Namaz Sonrası Dualar\n- Sünnet Namazlar\n- Ayetel Kürsü\n- Cevşeni Kebir		\n			','Ramazan Ayı Duaları','','trash','closed','closed','','ramazan-ayi-dualari__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-915',16,'product','',0),(1053,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Sûfilere göre avâmın orucu, yemekten içmekten, cinsî muâmeleden çekinmektir. Hasâssın orucu, ağzı-dili, gözü-kulağı, eli-ayağı, aklı-fikri he türlü kötülükten arındırmaktır. Ahassü\'l- havâsin orucuyla, Mutlak varlıkta yok olmak, O\'nun varlığına bürünmek, O\'ndan başka varlık görmemektir.\nYunus Emre:\n\"Oruç, namaz, gusül, hac hicaptır âşıklara\nÂşık bundan münezzeh hassü\'l-havâs içinde\nOrucuna dayanma, namazına güvenme,\nİlm-ü âmel mât olur nâz-ü niyaz içinde\"\nbeyitleriyle bunu anlatır işte. Demek ister ki onlar, yaptıkları kullukları da görmezler; kendileri yoktur ki.\nMüellif		\n			','Ramazan Geldi Hoş Geldi','','trash','closed','closed','','ramazan-geldi-hos-geldi__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-916',16,'product','',0),(1054,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				İmam Cafer Sâdık (a.s): Kıyamet günü olduğunda Arş\'ın bağrından bir münadi şöyle seslenecektir: \"Recep ehli nerede?!\" Yüzleri insanlara parlayan ve başlarında inci ve yakutla süslü padişahlık tacı bulunan bir grup ayağa kalkacaktır. Her birisinin sağında bin ve solunda bin melek ona eşlik ederek şöyle hitap ederler: \"Ey Allah\'ın kulu! Kutlu olsun sana Allah\'ın bu ikramı-lütfu!\"		\n			','Recep Ayı','','trash','closed','closed','','recep-ayi__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-917',16,'product','',0),(1055,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Aşura vakıası, her ne kadar acı ve yakıcı olsa da tarih boyunca hür ve yüce düşünceli insanlara yol göstermiştir. İmam Hüseyin (a.s), Peygamber Efendimizin (s.a.a) buyurduğu üzere hep ‘hidayet meşalesi ve kurtuluş gemisi’ olmuştur. O inancı uğruna mızrak, kılıç ve hançer darbeleri almış, yarenini ve evlatlarını feda etmiş; çocuklarının yetim kalmasına ve kadınlarının esir edilmesine razı olmuştur. Dolayısıyla Aşura artık ‘bir gün’ ve ‘bir olay’ olmaktan çıkıp, ‘bir tarih’ ve ‘bir inanç’ ve hakkı arayan herkese tüm zaman ve mekânlarda ilham kaynağı olmuştur.\nKerbala olayını resimli bir şekilde anlatan bu eser, her ne kadar sade bir dilde yazılmış olsa da güvenilir tarihi kaynaklar esas alınarak kaleme alınmıştır.Bu eserin amacı, ebedi Kerbala destanını çocukların ve gençlerin zihnine ve ruhuna unutulmayacak şekilde nakşetmektir.\nEserin, okuyucuların düşüncesine etki etmesini, onların temiz fıtratlarında iman, mertlik ve fedakârlık ruhunu kalıcı kılmasını umut ediyoruz.		\n			','Resimli Aşura Olayı','','trash','closed','closed','','resimli-asura-olayi__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-918',16,'product','',0),(1056,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Resulullah (saa) ile Ehl-i Beyt’i ve o dönemde cereyan eden bazı önemli olaylar hakkında kaleme almış olduğumuz bu eserde, okuyucuların dikkatini şu noktaya çekmek istedik:\nHz. Peygamber’in (saa) zamanında ve sonrasında, sahabî adını taşıyan bazı kişiler, ne yazık ki, dünyanın gelip geçici nimetlerini tercih etmişler veya cehaletleri nedeniyle “Hak”tan uzaklaşmışlardır. Makam-mevki, mal ve saltanat hırsıyla, çıkarları için, adlarına yakışmayan bir takım yanlışlar yapmışladır.\nİşte bu kitapta, bu yanlışların neler olduğunu, bu kişilerin İslam tarihi içerisinde durdukları yeri, oynadıkları rolü ve bunun sonuçlarının bir kısmını sizlere göstermek istedik.		\n			','Resulûllah ve Ehl-i Beyt\'i','','trash','closed','closed','','resulullah-ve-ehl-i-beyti__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-919',16,'product','',0),(1057,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				“Sahabe” konusu, İslâm dünyasının iki dev mektebi, Ehl-i Beyt ve Ehl-i Sünnet arasında yaşanan en sancılı problemlerin başında gelir. Sancılı ve bir okadar da nazik olan bu problem, aynı zamanda birçok tali problemin de tetikleyicisidir.Ehl-i Sünnet mektebi, sahâbeye tamamen “âdil” ve “güvenilir” gözüyle bakarken, Ehl-i Beyt mektebi onları normal insanlar gibi değerlendirir. “İçlerinde doğrusu da var, eğrisi de!” der.Şu an elinizde bulunan bu hacimli çalışma, çoklarının üzerine gitmekten çekindiği bu hassas konuyu irdelemekte, âyetleri, Ehl-i Sünnet kaynaklı hadisleri ve târihî verileri; “cömertçe” ortaya sererek tartışmaktadır.Bu arada, “İmâmiyye Şîası’nın bütün sahâbeyi tekfir ettiği” yaygarasını da çürütmektedir.		\n			','Sahâbenin Adâleti ve Ebû Hüreyre','','trash','closed','closed','','sahabenin-adaleti-ve-ebu-hureyre__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-920',16,'product','',0),(1058,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Sahife-i Seccâdiye, vahyin indiği evden semaya yükselen dualar mecmuasıdır. \"Al-i Muhammed\'in Zeburu\"dur.\nSahife-i Seccâdiye; ibadet edenlerin ziyneti, secde edenlerin efendisi, Ehl-i Beyt İmamları\'nın dördüncüsü İmam Ali b. Hüseyin\'in (a.s) yüce Allah\'a hamd ve senasını, O\'nu tenzih ve takdisini; peygamberlere, meleklere ve salih kullara salât ve selâmını; müminlere, Müslümanlara ve ihtiyaç sahiplerine dualarını, kulluktaki kusurdan dolayı istiğfarlarını, Rabbiyle olan münacatlarını ve kulluk aczi ve zilletiyle Alla\'a yakarışlarını içeren, aynı zamanda insanlara İslâm\'ın engin maarifini ve üstün adabını öğreten eşsiz bri hazinedir...		\n			','Sahîfe-i Seccâdiye','','trash','closed','closed','','sahife-i-seccadiye__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-921',16,'product','',0),(1059,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitap, vahiy şehrinin ilim kapısı olan Ehlibeyt İmamlarından Hz. Zeynelabidin\'in (a.s) dualarını içeren  \"Sahife-i Seccadiye\'nin toplum ve siyasetle ilgili bölümlerini siz gönül ve aşk ehline sunmaktadır. Kimileri dua ederken kulun Rab\'ten istekleri diye düşünür, kimileri hayattan bıkmış bir köşeye çekilen zavallı ve pasif bir insanın hezeyanları olarak anlar, kimileri duayı sırf sevap olduğu için yapar, kimileri  ise, duayla bütünleşir adeta! Dua onun yaşam biçimi olur. Dua nefsi isteklerini kontrol eder, duayla  insanları davet eder, duayla zulme karşı haykırır, feryat ederi Rabbine müşteki olur. Dua onun engin gönülde fırtına koparan bir coşku, onun sevgi ve nefretini gösteren bir ayna olur. Dua bir çağrıdır, kulun yalvarışıdır.		\n			','Sahife-i Seccadiye\'de Siyaset ve Toplum','','trash','closed','closed','','sahife-i-seccadiyede-siyaset-ve-toplum__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-922',16,'product','',0),(1060,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				“Karanlıkta Parlayan Nur” timsali olan o büyük şahsiyetin manevi makamına küstahça saldıranlar yeniden dünyamızı karanlıklara boğmak istemekte ve aydınlık nurunu üfleyerek söndürmeye çalışmaktadırlar. Ancak bilmezler ki Allah nurunu tamamlayacaktır, cahiller istemese de.\nBu küstah ve pervasızca saldırılar karşısında “Nur Ümmeti” Nurlu Peygamber’ine (saa) daha çok sarılarak içinde bulunduğumuz yılı “Peygamber Yılı” ilân edip küfür, şirk ve cehalet ordularına gereken cevabı verecektir.		\n			','Son Elçi Hz. Muhammed','','trash','closed','closed','','son-elci-hz-muhammed__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-923',16,'product','',0),(1061,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				İnsan; içinde bulunduğu olumsuz şartlar dolayısıyla Şerr\'in zulmünü eliyle önleyemiyor, diliyle de feryad edemiyor, eleştiremiyorsa, Yüce Sevgili\'nin (s.a.) öğütünü tutarak hiç değilse \"gönlünde isyan ve zalimden nefret\" olmalıdır. Bu da imanın en zayıf derecesidir. Yoksa zalimin tetikçisi, celladı, hatta duacısı, mazideki zalimlerin de şakşakçısı olursa, zebani denen manevi sağlık görevlilerinin ihtimamında \"Cehennem Uluslararası Hastanesi\"nin yoğun bakım birimine gitmek üzere terliklerini ve pijamasını vs. hazırlasın. Zulmü öven, o zulmün sorumluluğunda ortak olur.Zulüm ve zalimden gönülden tebberrası ve Yüce Sevgili\'ye (a.s.) gönülden tevellası olmayana \"sâlûs\" denir. Yunus (sırrı kutlu olsun) \"Yürü var ebkem ol ey/ Ne sâlûsluk satarsın?\" demedi mi?		\n			','Son Şafak Yazıları','','trash','closed','closed','','son-safak-yazilari__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-924',16,'product','',0),(1062,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Zamanın imamı Hz. Mehdi’nin (af) hedef ve ülkülerini bilmek ve ona yardım için hazırlıklı olmalıyız; çünkü o insanlık âleminin yaşayan tek imamı ve nazır hüccetidir. O, Allah’ın yeryüzündeki tek bakisi, peygamberler soyunun cevheri ve Ehl-i Beyt İmamları’nın tek yadigârıdır.\nO\'nun yaşamı, sırlarla dolu gaybeti, mucizevi uzun ömrü, nurlu ve hayat dolu zuhuru, hepsi insanlık tarihinin müstesna ve en verimli dilimidir. Çünkü bu olay, tevhidin varlık aleminin dört bir yanında hakimiyet kurmasıyla sonuçlanacaktır. O gün yaşama dileğiyle!		\n			','Son Vasi','','trash','closed','closed','','son-vasi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-925',16,'product','',0),(1063,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Her işte o işin uzmanına başvurma zorunluluğu, dinden önce akıl ve vicdanın tartışılmaz hükmüdür.\nHer konuda olduğu gibi din konusunda da bu böyledir. Ehlibeyt mektebinin iftihar edilecek en büyük ayrıcalıklarından birisi, asırlar boyu her şeye rağmen, içhihat kapısını açık tutarak, her asırda, ömrünü ilim ve irfana adamış büyük müçtehit ve merciler yetiştirmesidir; öyle ki hiçbir zamanda bu mektebin mensupları müçtehitsiz ve mercisiz kalmamışlardır.\n“Her zamanda, insanların şer’î ve dinî sorunlarına çözüm getirecek müçtehitler yetiştirmek, farz-ı kifayedir.” hükmü, bu mektebin en parlak ve değişmez kurallarından birisidir.\nAyetullah Hameneî, fıkhî meseleler, özellikle çağımızın öne çıkardığı soru ve sorunlar hakkında (sahip olduğu konum itibariyle) Kur’an ve Ehlibeyt kaynaklı sahih sünnete dayalı engin ve aydınlatıcı görüş ve fetvalara sahiptir.		\n			','Sorular ve Fetvalar c.1','','trash','closed','closed','','sorular-ve-fetvalar-c-1__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-926',16,'product','',0),(1064,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Ayetullah Hameneî, fıkhî meseleler, özellikle çağımızın öne çıkardığı soru ve sorunlar hakkında (sahip olduğu konum itibariyle) Kur’an ve Ehlibeyt kaynaklı sahih sünnete dayalı engin ve aydınlatıcı görüş ve fetvalara sahiptir.\nÇoğu güncel 1000 sorunun cevabında verilen fetvaların açıklık getirdiği konulardan bazısı:\n -Haram kazançlar ve Çeşitleri\n-Kumar ve Aletlerinin Hükmü\n-Dua yazılarak ve Muskacılıkla Elde Edilen Kazanç\n-Sigara ve Diğer Uyuşturucu Maddelerin Kullanımı\n-Faiz, Bankacılık, Çek, Senet ve Hazine Bonolarının Hükümleri\n-Batıya ve Gayrimüslimler Özenti\n-Müstehcen Resim, Film ve Görüntülerin Durumu\n-Türkü, Şarkı ve Oyunların Hükmü\n-Kira ve Kiracılık Hükümleri\n-Giyim, Kuşam ve Kıyafet Hükümleri		\n			','Sorular ve Fetvalar c.2','','trash','closed','closed','','sorular-ve-fetvalar-c-2__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-927',16,'product','',0),(1065,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitap adından da anlaşıldığı gibi Hz. İmam Hüseyin\'in (a.s), Medine\'den hareket  edip Kerbela\'ya varıncaya dek kendisinden nakledilen sözlerini içermektedir.\nHz. Hüseyin (a.s) ve 72 yaverinin tarihi kıyamlarının hedef ve mahiyetini ortaya koyan bu nurlu sözler. Aynı zamanda dine sadık her Müslüman\'ın bilmesi gereken tarihi, ilmi ve akıdevi konulara da ışık tutmaktadır.\nİçindekiler:\n- İmam Hüseyin\'in Medine\'den Mekke\'ye kadar buyurduğu sözler.\n- İmam Hüseyin\'in Resulullah\'ın (s.a.a.) kabrinin kenarında buyurduğu söz.\n- İmam Hüseyin\'in Basra halkına mektubu.\n- İmam Hüseyin Kufe (Irak) yolunda\n- İmam Hüseyin\'in Kerbela yolundaki sözleri.\n- İmam Hüseyin\'in Kerbela\'ya vardığında buyurduğu sözler.\n- İmam Hüseyin\'in Aşura günündeki ilk konuşması.\n- Kerbela kıyamının sebebini açıklaması.		\n			','Sözleriyle İmam Hüseyin (a.s)','','trash','closed','closed','','sozleriyle-imam-huseyin-a-s__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-928',16,'product','',0),(1066,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Hz. Resulullah (s.a.a):\nŞaban benim ayım ve Ramazan Allah’ın ayıdır. Kim benim ayımı oruç tutarsa kıyamet günü onun şefaatçisi olurum.\nİmam Muhammed Bâkır (a.s):\n“Şabanın on beşinci gecesi, Kadir gecesinden sonra en faziletli gecedir. O gecede Allah Teâlâ kullarına kendi fazlını ve lütfunu ihsan eder ve minnetiyle onları bağışlar. O hâlde o gecede Allah’a yakınlaşmak için var gücünüzle çaba gösterin. Zira o gece öyle bir gecedir ki Allah Teala hiçbir saili -günah bir şey istemediği takdirde- o gecede eli boş geri çevirmeyeceğine dair yemin etmiştir. Allah Teala Kadir gecesini Resulullah (s.a.a) için kararlaştırdığı gibi o geceyi de bizim için belirlemiştir.”		\n			','Şaban Ayı','','trash','closed','closed','','saban-ayi__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-929',16,'product','',0),(1067,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				 \nBu kitapta Hüseyin Hatemi\'nin 2008 yılında yazdıığ son \"Şafak Yazıları\" yer almaktadır. Bu yazılar 23 Haziran 2008\'de sona ermiştir.\n 		\n			','Şafak Yazıları','','trash','closed','closed','','safak-yazilari__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-930',16,'product','',0),(1068,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				İlk insanın yaratıldığın andan günümüze kadar çeşitli medeniyetlere şahit olan günümüz Suriye’si Hz. Habil (a.s), Hz. Zekeriya (a.s), Hz. Yahya (a.s) gibi yüce peygamberlerin, peygamber evlatlarının, sahabelerin, Allah’ın sevgili kullarının, büyük alimlerin, ariflerin, velilerin ve özellikle Peygamber efendimizin Ehlibeytinin ve Kerbela kahramanlarından bir çoğunun tertemiz bedenlerini bağrına almıştır. Mazlumlar Anası Hz. Zeyneb\'in ve Hz. Hüseyin\'in (a.s) kızı Hz. Rukayye\'nin türbeleri ziyaret edilen en meşhur türbelerdendir.\nElinizdeki kitapçıkta bu topraklarda bulunan şahsiyetlere ve onların hayatına ve nasıl ziyaret edileceklerine değinilmiştir.		\n			','Şam Ziyaretleri','','trash','closed','closed','','sam-ziyaretleri__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-931',16,'product','',0),(1069,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu kitap ilk önce adademik çevrelerce tanınan M. Hadi Esed\'i\'nin konuyu genel olrak ele alıp değerlendirdiği makalesi, daha sonra Üstad M. Mutahhari\'nin konuyu \"adl-i İlahi\" çerçevesinde değerlendirdiği makalesi ve daha sonra da konuyu değerli ve eşsiz \"el-Mizan\" tefsirinde başlı başına daha geniş ve derinlemesine işlemiş olan Allame TABATABAÎ\'NİN makalesi sırala okurlara sunulmaktadır.\nŞefaat konusuna farklı açı ve görüşlerden yaklaşan bu eser hiçbir şüpheye yer bırakmamıştır.		\n			','Şefaat Üzerine','','trash','closed','closed','','sefaat-uzerine__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-932',16,'product','',0),(1070,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				Bu eser, İslam İnkılabı Rehberi Ayetullah Seyyid Ali Hamenei’nin soyu, veladetinden çocukluk ve gençlik çağlarına kadar geçen yılları ve yine ilk sosyal ve siyasi faaliyetlerinden İslam İnkılabı’nın zafere kavuştuğu güne dek geçen günlerin özet bir kitabıdır ve bu konuda yazılan ilk eserdir.\nAyetullah Hamenei; İslam İnkılabı’nın zafere kavuşmasından sonra İran\'da seçkin konumu ve rolü bir yana, hiç kuşkusuz İran İslam İnkılabı’ndan kaynaklanan siyasi İslam düşüncesinin beyanı ve yayılmasında en etkili âlimlerden biri sayılır. Dolayısıyla böyle bir araştırma aslında İran milletinin mücadele tarihinin bir bölümünü bir kez daha okumak ve beyan etmek demektir.\nBu eserin, İran’da gerçekleşen İslam Devrimi’nin yanı sıra, bu devrimin kökleri, nitelikleri ve Şah rejimine başkaldırıların sosyal, siyasi ve kültürel nedenleriyle o günün İran’ının sosyal, siyasi ve kültürel yapısını aktarması açısından bir kaynak belge olacağında da şüphe yoktur.		\n			','Şerh-i İsim','','trash','closed','closed','','serh-i-isim__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-933',16,'product','',0),(1071,1,'2020-05-06 19:52:13','2020-05-06 16:52:13','		\n				 \nSizinle İslam’ı konuşmak istiyorum; özellikle size tanıtılmak istenen İslam tasvirini…\nSözlerime muhatap olarak değerli anne ve babalarınızı değil de sizleri seçmemin sebebi; anne ve babalarınızı görmezden geldiğimden değil, ileride yaşadığınız ülkelerin ve birer ferdi olduğunuz milletlerin geleceğinin siz gençlerin elinde olacağını gördüğüm içindir. Ayrıca siz gençlerin kalplerindeki gerçeği arama duygusunun daha canlı ve daha güçlü olduğunu biliyorum.\nBu yazdıklarım, yaşadığınız ülkelerin yöneticilerine ve siyasetçilerine yönelik de değil. Çünkü onların, siyaset çizgisini samimiyet ve doğruluk mecrasından bilerek ve isteyerek uzaklaştırdığı inancındayım.\nTarafsızca hüküm verme yetinizi elinizden almalarına ve iletişim araçlarının coğrafi sınırları aştığı bu dünyada, akıllarınızı yapay sınırlarla kuşatmalarına izin vermeyin.\nSeyyid Ali Hamenei\n 		\n			','Şerh-i Name','','trash','closed','closed','','serh-i-name__trashed','','','2020-05-08 00:43:34','2020-05-07 21:43:34','',0,'http://islamex.com/?product=import-placeholder-for-934',16,'product','',0),(1072,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','Şiîliğin tarihi İslâm tarihinden ayrı düşünülemez. Zira Şiîlik, Peygamber Efendimiz (s.a.a) dönemindeki İslâm\'ın devamı niteliğindedir. Bu ise, İslâm Peygamberi\'nin haleflerinin ve O Hazret\'in Ehlibeyt\'inin önderliğinde gerçekleşmektedir.\r\nBu değerli eser, çok dikkatli araştırmacı Üstad Gulam Hasan Muharremî\'nin çaba ve araştırmalarının ürünüdür. Şiîliğin tarihî seyrini, nispeten kapsayıcı, uyumlu ve değerli bir bakışla ele almaktadır. Maalesef sayıları az olan benzer birkaç eserle karşılaştırıldığında birçok üstünlüğü bulunmaktadır. Yüksek lisans tezi kalıbında yüksek dereceyle başarı elde ettikten sonra henüz yayın aşamasına yeni geçmesine rağmen uzmanların dikkatini üzerinde toplaması memnuniyet vericidir.\r\nÜstad Mehdi Pişvaî’nin Ön Sözünden','Şia Tarihi','','trash','closed','closed','','sia-tarihi__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-935',16,'product','',0),(1073,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','Şîa (İmâmiyye) mektebi, târih boyunca, pek çok konuda çirkin iftirâlarla karşılaşmıştır. Şîa’nın bu türden iftira ve karalamalara maruz kaldığı konuların başında, kuşkusuz “imâmet” mevzuu gelir.\r\nŞîa’nın, “imâmet” mevzuunu “inanç esasları” arasında ele alıyor olmasından hareketle; Şîa’nın “kendileri gibi düşünmeyen bütün Müslümanları tekfir ettiği” sonucu çıkarılmış ve bu “hayâlî” çıkarım Şîa’ya mal edilmiştir.\r\nElinizdeki kitap, hâssaten bu konuyu irdeleyen, sahasında ilk mütevâzı çalışmadır. Kitap, Şîa’nın imâmete inanmayan İslâmî kesimleri de “Müslüman” olarak gördüğünü; hadislerle ve ünlü Şiî âlimlerin beyanlarıyla gözler önüne sermektedir.\r\nBu arada, akla takılabilecek kimi soruların cevaplarını da bulabileceğiniz kitapta, Şîa açısından; “Yahûdî ve Hıristiyanların uhrevî durumları” da ele alınmaktadır.\r\nBazı Ana Başlıklar:\r\nİmamiyye Şîası’nda İman Ve Küfür Kavramları\r\nİmamiyye Şîası’nda İnsanların İnanç Bakımından Tasnifi\r\nİtikâdî “Müstaz’af” Ne Demektir?\r\nİmâmiyye Şîası, İmâmete İnanmayan Herkesi Tekfir Etmez\r\nİmâmete İnanmayanlar Hakkında Şîa Âlimlerinin Görüşü\r\nAkla Takılabilecek Bazı Sorular\r\nİmâmiyye Şîası, Yahûdî Ve Hıristiyanlar Hakkında Ne Düşünüyor?','Şîa ve İmâmet','','trash','closed','closed','','sia-ve-imamet__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-936',16,'product','',0),(1074,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','AŞKIN İLE ÖLECEĞİM\n\nBir ipucu, bir işaret\n\nOlsa seni bulacağım\n\nDayanılmaz oldu hasret\n\nYar ne zaman güleceğim\n\n \n\nGeldiğini duyur bana\n\nYanında yer ayır bana\n\nNe istersen buyur bana\n\nOnu nimet bileceğim\n\n \n\nSular söndürmüyor narı\n\nGel gönlümün iftiharı\n\nDağıtmazsan bu efkârı\n\nYana yana solacağım\n\n \n\nSözüm sözdür namus sözü\n\nKâbe\'ye çevirdim yüzü\n\nYalnız bırakmam ben sizi\n\nNida duysam geleceğim\n\n \n\nŞeksiz şüphesiz imanım\n\nSana feda olsun canım\n\nZuhur eyle gör \"Sultanım\"\n\nAşkın ile öleceğim\n\n \n\nGalu bela da sözüm var\n\nAşka engel olmaz mezar\n\nBiter bitmez bu intizar\n\nBen orada olacağım\n\nMehmet DEMİRER','Şiircemde','','trash','closed','closed','','siircemde__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-937',16,'product','',0),(1075,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','		\n				Bizane yekemîn şertê cîhada gel nefsê û çûna bi aliyê xaliq ve, tefekur e. Hinek ji alimên exlaq, ew di merheleyên destpêkê da, di merteba pêncê da danîne; û ew jî di meqamê xwe de durist e.Tefekur, di vî meqamî da ew e ku mirov di şev û rojê de –her çend kêm be jî– di vê yekê da fikir bike ku xweyê wî ew aniye vê dinyayê û hemû wesîleyên rehetiyê ji wî ra berhev kirine û bedenek salim û hêzên durist ku her yekî hinek menfe’et hene dayînê, ew hêzên ku aqil têda heyirî ye, dayînê. Ji aliyê dî ve jî vêca ev hemû pêxember û kitêb rêkirine û rênimûnî kiriye û gazî kiriye, gelo berpirsiyarî û wezîfa me di beranberê vî xweyiyê her kes çi ye? Gelo ev hemû, hema ji vê jiyana heywanî ra û îdare kirina şehwetê ra ye, ku di van da em gel heywanan şirîk in; an mexse dek dî heye? Eger mirovê bi aqil bêhnekî bifikirê, wê fêhm bike ku mexsed ji vê, tiştek dî ye û mexsed ji vê xilqet û çêkirinê, alemek bilindtir û seratir e û ev jiyana heywanî ya bi xwe ne mexsed e.		\n			','Şîroveya Çıl Hedîs','','trash','closed','closed','','siroveya-cil-hedis__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-938',16,'product','',0),(1076,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','		\n				İslâm fıkhı konusunda asrın din ve ilim otoritesi, büyük mercii ve imamı, İslâm coğrafyasında tanınmış ünlü âlim Ayetullah el-Uzma Ruhullah Musavî Humeyni\'nin \"Tam İlmihâl\" eserinde, fıkhî hükümlerin kaynağı olarak Kur\'ân ve Resulullah\'tan (s.a.a) nakledilen hadislerin yanında Ehlibeyt İmamları\'ndan ulaşan hadislere de dayanılmaktadır. Çünkü ismet ve taharet silsilesi 12 İmam\'ın naklettikleri ve söyledikleri bütün söz ve sünnetler, İslâm\'ın hakikatini yansıtmaktadır bizlere. Bu ilmihâl, mezkur kaynaklara bağlı kalma koşulu ve çerçevesinde İmam Humeyni\'nin içtihat alanındaki görüş ve fetvalarını içermektedir. Elbette bu kitap, İmam\'ın fetva ve görüşlerinin tümünü içermediği gibi, fetvaların delil ve mesnetlerini de içine almamıştır. İmam\'ın içtihatları tafsilatlı bir şekilde, tedrisatından oluşmuş büyük kaynak eserlerde mevcuttur.\nBu kıymetli eseri yayınlamaktan maksadımız, hâlen İmam Humeyni\'yi taklit etmekte olan Şiî Müslümanların helâller ve haramlar konusundaki ihtiyaçlarını gidermenin yanı sıra, Caferî Mezhebi\'nin diğer Müslümanlar nezdindeki tanıtımına katkıda bulunmaktır. Şüphesiz, Müslümanların arasında birlik ve beraberliğin gerçekleşmesinin temel unsuru, birbirlerinin mezhep ve meşreplerinden doğru bir şekilde haberdar olmalarıdır. Müslümanların birlik ve dirliğine kastetmiş düşmanların, onları birbirine düşürmek için mezhepler adına uydurdukları iftira ve yalanlar da ancak bu yolla etkisiz hâle getirilebilir kanaatindeyiz.		\n			','Tam İlmihal','','trash','closed','closed','','tam-ilmihal__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-939',16,'product','',0),(1077,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','		\n				Tecvid ilmi, İslam bilginlerinin ilgilendiği çok eskiye dayanan Kur\'an ilimlerinden birisidir. Bu ilimle Kur\'an\'ın doğru bir şekilde ve fasih Arapça dili kurallarına uygun okunması amaçlanır.\nElinizdeki kitapta Asım\'ın Hasf rivayeti esas alınmıştır. Hafs, Kufe\'nin meşhur karilerindir. Kıraati Kufeli Asım\'dan öğrenmiştir. Asım, Ebu Abdurrahman Sulemî\'nin öğrencilerinden ve Kufe\'nin kıraat imamlarındandır. Ustadı Ebu Abdurrahman kıraati İmam Ali\'den (a.s) almıştır. Bugün dünya Müslümanları Kur\'an kıraatinde Asım\'ın Hafs rivayetini esas alırlar.\nDalında uzman bir yazar tarafından kaleme alınan bu eser, Daru\'l-Kur\'ani\'l-Kerim Kurumu tarafından ders kitabı olarak basılmıştır.\nKur\'an öğrencilerine faydalı olması ve kıyamette Kur\'an\'ın hepimize şefaatçi olması umuduyla...		\n			','Tecvid Öğreniyorum c.1','','trash','closed','closed','','tecvid-ogreniyorum-c-1__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-940',16,'product','',0),(1078,1,'2020-05-06 19:52:15','2020-05-06 16:52:15','		\n				Tecvid ilmi, İslam bilginlerinin ilgilendiği çok eskiye dayanan Kur’an ilimlerinden birisidir. Bu ilimler Kur’an’ın doğru bir şekilde ve fasih Arapça dili kurallarına uygun okunması amaçlanır.\nElinizdeki kitap tecvid ilmine giriş niteliği taşır. Bu ilmi ilk kez okuyanlar için hazırlanmıştır. Dolayısıyla şu hususlara dikkat edilmiştir:\n* Öğrencilerin Kur’an’la ünsiyetlerini geliştirme amacıyla örneklerin tamamı Kur’an’dan sunulmuştur.\n* Ayetlerin ve kelimelein yazılışında Medine Mushafı’nda (osman taha hattında) kullanılan işaretler esas alınmıştır.\n* Derslerde ek alıştırmalara yer verilmiştir. Böylece öğrenci kendini deneyebilir ve geliştirebilir.\n* Kolaylık olsun diye tecvid ilminin bütün konularına değinilmemiştir. Ancak değinilen konuların iyi bir şekilde öğrenilmesi için gereken yapılmıştır. \nTecvid öğrenmek isteyen Kur’an öğrencilerine faydalı olması ve Kur’anın hepimize şefaatçi olması umuduyla…\nKevser		\n			','Tecvide Giriş','','trash','closed','closed','','tecvide-giris__trashed','','','2020-05-08 00:43:24','2020-05-07 21:43:24','',0,'http://islamex.com/?product=import-placeholder-for-941',16,'product','',0),(1079,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Arapça Tecvidli Kur\'ân-ı Kerim		\n			','Tecvidli Kur\'ân-ı Kerim','','trash','closed','closed','','tecvidli-kuran-i-kerim__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-942',16,'product','',0),(1080,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Derin ilmî meseleleri herkesin anlayabileceği sade bir dille anlatmak, konunun uzmanlarını hedef alan, terimlerle dolu bir yazı yazmaktan her zaman daha zor olmuştur. Allâme Tabatabaî’nin İslam inancı, ahkâmı, ahlakı ve tarihi üzerine yazdığı Temel Dinî Bilgiler işte böyle bir kitaptır. Ayetullah CevadîAmulî de kitabın 1991 yılında yapılan baskısına yazdığı Sunuş’ta, salih kul, gayb ve şuhud âleminin mevlası sözleriyle nitelediği Allâme Tabatabaî’nin sade ve akıcı bir dille kaleme aldığı bu eserin derinliklerinde hazinelerin gizli olduğunu ifade etmiştir.  \nÜnitelere ayrılan ve her ünitenin sonuna sorular eklenen kitabın bu formu, İslâm maarifi sınıflarında okutulmuştur.Dört bölümden oluşan, ünitelere ayrılan ve her ünitenin sonuna sorular ekleneniki ciltlik eser, toplam 53 ders içermektedir. Çağımızın en büyük Kur’ân müfessiri de olan Allâme Tabatabaî’nin kaleminden çıkan bu eserin, başta gençlerimiz olmak üzere bütün Ehlibeyt (a.s) dostlarına faydalı olmasını ümit ederiz.		\n			','Temel Dini Bilgiler c.1 ve c.2','','trash','closed','closed','','temel-dini-bilgiler-c-1-ve-c-2__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-943',16,'product','',0),(1081,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Bu eser, Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları\'nın özellikle insanın manevi kemaliyle ilgili olan sözlerinden bir kısmını içermektedir; Şia mektebinin hicri 4. asırdaki büyük âlimlerinden olan ve Şeyh Saduk ile ayni dönemde yaşayan Hasan b. Şu\'be el-Harrani tarafından yazılmıştır.\r\nSahibu\'r-Revzat, onun hakında şöyle diyor: \"Hasan b. Hüseyin b. Şu\'be el-Harrani (veya el-Halebî) ilimde yüce mertebeye ulaşmış büyük bir şahsiyettir. Onun esersi olan Tuhefu\'l-Ukul an Ali\'r-Resul kitabı Şia ulemasının itimat etikleri bir eserdir.\"\r\nMerhum Allame Meclisi de şöyle diyor: \"Tuhafu\'l-Ukul\'un eski bir nüshasını ele geçirdim. Bu kitaptaki düzen, müellifinin ilmi makamını gösterir. Ve kitabın birçok konuları, senede ihtiyacı olmayan öğütler ve kesin olan temel ilkeler hakkındadır.\"\r\nMüellif, Ehlibeyt\'in her birinden nakledilen hadisleri ayrı ayrı bölümlerde sırasıyla nakletmişler. Sonuna da kitabın üslubuyla bağdaşan tavsiye ve öğüt niteliğinde dört ek ilave etmişler: Allah\'ın (c.c) Hz. Musa (a.s) ile konuşması, Hz. İsa (a.s) ile konuşması, Hz. İsa\'nın (a.s) nasihatleri ve (İmam Cafer Sadık\'ın -a.s- ashabından olan) Mufazzal ibn Ömer\'in tavsiyeleri.','Tuhefu\'l-Ukûl An Âli\'r-Resûl','','trash','closed','closed','','tuheful-ukul-an-alir-resul__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-944',16,'product','',0),(1082,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Bu eserde, asrımızın taklid mercilerinden şu beş müçtehidin nazar ve fetvaları esas alınmıştır.\r\n- Ayetullahi\'l-Uzma İmam Humeynî (r.a)\r\n- Ayetullahi\'l-Uzma Seyyid Ali Hamaneî\r\n- Ayetullahi\'l-Uzma Seyyid Ali Sistanî\r\n- Ayetullahi\'l-Uzma Nasır Mekarim-i Şirazî\r\n- Ayetullahi\'l-Uzma Seyyid Musa Şubeyr-i Zencanî','Umre Rehberi','','trash','closed','closed','','umre-rehberi__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-945',16,'product','',0),(1083,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Zuhur öncesi İslâm toplumunun geneline hâkim olan durumla ilgili hadislerde çeşitli belirtilerle karşılaşıyoruz. Bazı belirtiler özel koşullara sahip ve özel alanlara açıklık getiriyor. Örneğin:\r\nNecef ve Kufe şehirlerinin su altında kalması, Irak\'ta huzur ve güvenin kalmaması, İranlıların Araplara galip gelmesi, Basra\'nın işgal edilmesi ve su altında kalması, Belh şehri\'nin yıkılması, Beytü\'l-Mu-kaddes\'in onarılması, Mısır ve Şam\'ı yönetenlerin öldürülmesi, Horasan\'lı bayrağının Dicle kenarına dikilmesi, Fas\'tan ve Ceyhun\'dan bayraklıların harekete geçmesi, Türklerin Şattu\'l-Arab\'a kadar ilerlemesi, dört antlaşmanın yapılması, Habeşistan\'ın depremle yıkılması, Necef\'te ilim ve bilginin tükenmesi, ilmin Kum Şehri\'nden fışkırması, ramazan ayında semavî sesin duyulması, dinin bir İranlının eliyle pekişmesi, Hac yolunun kapanması, Rey Şehri\'nin yıkılması, Horasan\'lı Seyyid\'in Horasan\'dan kıyam etmesi, Şuayb\'ın Talikan Şehri\'nden kıyama kalkması, güneşin batıdan doğması, Mina\'da bir facianın meydana gelmesi, Kıptî\'lerin Mısır\'da yönetime gelmesi, Şam Camisi\'nin bir bölümünün yıkılması, Kâbe\'nin yakılması, Lübnan\'da kanlı olayların meydana gelmesi, Kufe Camii ve Borasa Camii\'nin harap edilmesi vb. benzeri olayların gerçekleşmesi.\r\nBu olayların ve belirtilerin çözümü ve yorumu nedir? Acaba bunlar gerçekleşti mi?','Ümit Sabahı','','trash','closed','closed','','umit-sabahi__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-946',16,'product','',0),(1084,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Ehlibeyt, son derece ağır koşullarda yaşamaya mahkûm edilmiş ve zorluklara karşı, amansız mücadele sergilemişlerdir. Yeri gelmiş bunun bedelini canları pahasına ödemişlerdir. Tüm bunların yaşanmasının sebebi nedir acaba? Bunun cevabını İslâm ümmeti sormuş mu acaba kendi kendine hiç...? Neden Peygamber soyu bu zulme reva görülmüş? Neden dedelerinin hatırı hiçe sayılıp vahşice katledilmiş? Sizce iktidar hırsımı? Cevap, sizce tahta çıkanın karşısında onların bir engel teşkil etmesi sebebi mi sadece... Hayır... Bütün bunlar sadece gün yüzündeki sebepler. İnanın bunlar bu yaşanan bu acı olayların yaşanmasının sadece bilinen yönü. Peki, gün yüzüne çıkmayan Ehlibeyt\'in Peygamber\'in torunu oldukları dinlenmeden katledilmeleri, yurtlarından sürgün edilip, esir bir şekilde zindanlarda ya da evlerinde şehit edilme sebepleri ne olabilir?\nBütün bu soruların cevabını bu kitapta bulacaksınız		\n			','Vahdet Güneşinin Esareti','','trash','closed','closed','','vahdet-gunesinin-esareti__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-947',16,'product','',0),(1085,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Batılı Hıristiyan emperyalistler İslâm memleketlerinde kontrolü ele geçirmek ve İslâm âleminin stratejik bölgelerine hâkim olmak için, yaklaşık iki asırdan fazla süreç içerisinde siyasi, askerî, kültürel ve dinsel alanlarda çeşitli plânlar hazırlamaktadırlar.\nVe yine farklı araçları kullanarak, mezhepler arası ittihadı bozmak için kullandıkları tüm çabaların neticesiz kaldığını anladıklarında, çözümün \"görünüşü İslâm, aslı Yahudi temeline dayanan\" bir hizbin kurulmasında olduğuna karar verdiler. Böylesine bir oluşumun da ancak Suud ve Abdulvahhab evlatlarında olabileceğini keşfettiler. Böylece de \"Vahhabîlik\" namındaki hizbi kurmayı başardılar.		\n			','Vahhabilik','','trash','closed','closed','','vahhabilik__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-948',16,'product','',0),(1086,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Hz. Peygamber\'den (s.a.a) sonra onun yolunu devam ettiren seçkin hidayet önderlerinden biri de hiç kuşkusuz nübüvvet evinde gözlerini dünyaya açan, risalet sahibinin öğretilerinden fazlasıyla nasibini alan ve tüm Müslümanlara, özellikle de Müslüman kadınlara örnek olan Resul-i Ekrem\'in yegâne kızı Hz.Fatımatü\'z-Zehra\'dır. O Fatıma ki, İslâm tüm boyutları ile onun yaşamında somutlaştı. O kadın ki, Resulullah\'ın (s.a.a) \"Âlemlerin kadınlarının efendisi\" olarak nitelediği şahsiyettir. O ki, iman ve temizlik saçan parlak nur, aşılmaz kale ve tüm insanlığa üstün bir örnek idi. Allah\'ın selâmı ona, babasına, eşine ve çocuklarına olsun.\nElinizde bulunan bu kitapçık, hidayet önderlerinden olan bu yüce şahsiyetin kısaca hayatını içermeye çalışmış, az da olsa deryadan damlalar sunmayı amaçlamıştır.		\n			','Vahiy Evinin Kızı Hz. Fatıma (a.s)','','trash','closed','closed','','vahiy-evinin-kizi-hz-fatima-a-s__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-949',16,'product','',0),(1087,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Bu kitapta, Kur\'an ve Sünnette kendisine sıkça rastlanan kavramlardan birisi olan \"velayet\" üzerinde derinlemesine yapılan bir araştırmayla karşılaşacaksınız. Hele bunu yapan asrın ün yapmış mütefekir filozoflarından \"MUTAHHARİ\" ise, daha da bir ilginç ve yeni sonuç ve saptamalarla tanışacaksınız.','Vela ve Velayet Üzerine','','trash','closed','closed','','vela-ve-velayet-uzerine__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-950',16,'product','',0),(1088,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Hz. Ali\'nin (a.s) hayatını genel anlamda beş bölümde inceleyebiliriz.\r\n1- Doğumundan Hz. Peygamber\'in Bi\'setine\r\n2- Bi\'setten Hz. Peygamber\'in hicretine\r\n3- Hicretten Hz. Peygamber\'in (s.a.a) vefatına\r\n4- Resulullah\'ın (s.a.a) vefatından kendi hilafetine\r\n5- Hilafetinden şehadetine\r\nDolayısıyla bu kitabın bölümlendirilmesi de üstteki başlıklar esasınca yapılmıştır. Bu beş bölümde Hz. Ali\'nin (a.s) sıradan hayatı yetkin bir dil ve delilli bir şekilde beyan edilmiştir. Biz mümkün mertebe her türlü mübalağadan ve temelsiz tahminlerden uzak olmaya çalıştık. Kaynaklara başvurduk. Bu hususta ne sıkıcı detaylara daldık ve ne de anlaşılmaz özetlemelere giriştik. İnsanlar için sıkıcı olmayacak bir şekilde kaynaklara müracaat ettik ve yeterli ölçüde beyan etmeye çalıştık.\r\nNot: Bir önceki baskıya göre eklenen bölümlerle beraber.','Velayet Nuru İmam Ali (a.s)','','trash','closed','closed','','velayet-nuru-imam-ali-a-s__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-951',16,'product','',0),(1089,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','Hangi düşüncede olursa olsun her insanın istediği, adalettir. Çünkü adalet isteği, fıtridir. İnsanın fıtratından gelen bu isteğin yani adaletin, hakkı ile yerine gelebilmesi için terazinin bir kefesinde bulunan ölçeğin “doğru” olması gerekir. En doğru ölçek de hiç şüphesiz vahiy ve risalettir.\r\nVahiy ve risalet okuyuşu, bizim kendi nefsimize ait bir hak değildir. O hâlde doğru okuma kime aittir? Bu sorunun cevabını Peygamberimiz Hz. Muhammed (s.a.a) sık sık hatırlatmıştı: “Ehl-i Beyt.”\r\nEhl-i Beyt ile ilgili o kadar çok bilgi elimizin altındaydı; ama “Niçin?” denilmemiş, sebebi sorulmamıştı. Bilemedik, bilgilendirilmedik.\r\nİslam tarihi denince sadece Hz. Peygamber’in hayatından yirmi üç yıl düşünülür. O da kişilerin insafına bırakılmıştı. Bu yirmi üç yıl da bir şekilde kırpılmıştı…\r\nİşte bu kitabın yazılmasındaki amaç: Birincisi, derin bilgi sahibi olmak ve imanı doğru pekiştirmek için vahiy ve hadis eğitiminin yanında mutlaka İslam tarihinin de bilinmesi gerektiğidir. İkincisi ise vahiy ve risalet çizgisini doğru okumak için, siyerin de doğru okunması gerekmektedir…  Bu da en güvenilir gözlerin ve kalplerin sahipleri olan Ehl-i Beyt’e sarılmakla olur.\r\nİslam tarihinin baş aktörü Hz. Muhammed’dir (s.a.a). Hz. Resulullah’ın yanındaki en yakın şahit ise Hz. Ali’dir (a.s). Bu yüzden onun diliyle Hz. Peygamber’i ve mücadelesini anlatmak istedim.\r\nÖnemli olan Hz. Resulullah’ın (s.a.a) ve Ehl-i Beyt’in hayatlarının ne kadar iç içe olduğunu göstermekti. Böylelikle nerelerden beslenmemiz gerektiğini iyi bilecektik.','Veli\'nin Diliyle Nebi','','trash','closed','closed','','velinin-diliyle-nebi__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-952',16,'product','',0),(1090,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','İmam Cafer-i Sadık (a.s) buyurdu ki:\r\n“Her kim İmam Hüseyin (a.s) hakkında şiir okur, ağlar ve başkalarını da ağlatırsa, Allah Teâla bundan dolayı cenneti ona hak kılar ve onu bağışlar.”\r\nBu kitapta, İmam\'ın bu hadisi düstur edinilmiş, Kerbela Olayı günümüz Türkçesi ile yalın ve akıcı bir üslupla anlatılmıştır.','Ya Zillet Ya Hürriyet','','trash','closed','closed','','ya-zillet-ya-hurriyet__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-953',16,'product','',0),(1091,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','\"Yusuf\"luk, \"zindan\"lık demek değildir elbet.\n\nYusuf olmak, zindanlardan onurlu mahpusluğunu, sarayların onursuz esaretine yeğlemektir.\n\nKendi rahatını, başkalarının hak etmediği rahatsızlıkların üzerine kurmamaktır.\n\nZüleyha\'ların arsızlığından ar etmektir.\n\nEr olmaktır.\n\nEren olmaktır.\n\nAlperenliği kendi nefsi üzerinde kurup, iç dünyasında yaşayabilmektir!\n\nGücünü başkalarına değil, kendine, kendi nefsine gösterebilmek, o azgın boğayı yere devirip \"Boğaç Han\" olabilmektir.\n\nHer kişi Yusuf olmaz, \"er\" kişi Yusuf olur ancak:\n\n\"Er kişi nerde dostlar? Nerde, hani Alperen?\n\nÖfke, şehvet anında kendine galip gelen?\n\nAltını toprak eden er kişi nerde? Hani?\n\nToprağı altın etmek hüner değildir yani!\n\nZüleyha\'ya \"Git!\" diyen bir erkek göster bana\n\nAyağının tozunu sürme edeyim sana!\n\nErkek, boğa değildir. Haşa! O, hayvanlıktır!\n\nErkeklik, Yusufluktur, mertliktir, insanlıktır!\n\nErkek isen Yusuf ol, hep dik ol, mertçe yaşa!\n\nZüleyha\'ya eğilme zindan da gelse başa!\"','Yusuf\'un Güzelliği veya Güzelliğin Yusufu','','trash','closed','closed','','yusufun-guzelligi-veya-guzelligin-yusufu__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-954',16,'product','',0),(1092,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Cemal liseyi bitirdikten sonra evde askerlik zamanını bekleyen bir gençtir. Yaşadıkları mahalleye saçı sakalı birbirine karışmış, sanki bu dünyada yaşamıyormuş izlemini veren ve kimseyle konuşmayan biri taşınır. Cemal sebebini bilmediği bir ilgi duyar bu adama ve onunla yakınlaşmak ister. Sonunda Kadir isimli bu şahısla tanışır ve çok sever onu. Ama Kadir niçin bu halde olduğunu ve niye buraya taşındığını anlatmaz. Cemal merak etse de üstelemez bu konuyu… Kadir Cemal’e okuma fikrini aşılar ve onu üniversiteye hazırlar. Cemal üniversiteyi kazanıp okumaya gider. Cemal Kadir ile mektuplaşır üniversitede. Ama bir süre sonra mektuplarına cevap alamaz. Merak edip evi aradığında annesinden Kadir abisinin öldüğü haberini alır. Hemen otobüse atlayıp İstanbul’a gider. Kadir hayatını yazdığı bir ajandayı ölmeden önce Cemal’e vermesi için mahalleden tanıdığı birine verir. Cemal Kadir abisinin bu emanetini alınca hemen okumaya başlar. Ve Kadir abisinin neler yaşadığını büyük bir hayretle okur…		\n			','Yüreğimdi Toprağa Düşürdüğüm','','trash','closed','closed','','yuregimdi-topraga-dusurdugum__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-955',16,'product','',0),(1093,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','SEVGİMİZE ŞAHİD OLUN\n\nRabbimizin sevdikleri\n\nSevgimize şâhid olun\n\nKitabında övdükleri\n\nSevgimize şâhid olun\n\n\nYemin olsun seviyoruz\n\nHüseyn için ölüyoruz\n\nÂşıklardan diliyoruz\n\nSevgimize şâhid olun\n\n\nHüseyn Hüseyn nidâları\n\nLebbeyk lebbeyk sadâları\n\nYolun mihmanserâları\n\nSevgimize şâhid olun\n\n \n\nYa Hüseyin diyen diller\n\nDünyadaki kızıl güller\n\nHüseyn’e tutkun gönüller\n\nSevgimize şâhid olun\n\n\nZüvvâra hâdim ey  erler\n\nOluk oluk akan terler\n\nMersiye okunan yerler\n\nSevgimize şâhid olun\n\n\nİnsan seli akan yollar\n\nIlgıt ılgıt esen yeller\n\nAcıyla bükülen beller\n\nSevgimize şâhid olun\n\n \n\nKabarmış yara ayaklar\n\nYorgun dirençli bacaklar   \n\nHüseyn’e bitap yürekler\n\nSevgimize şâhid olun\n\n                              \nYorulsa da her yanımız\n\nDurmayacak kervanımız\n\nBu yoldaki her anımız\n\nSevgimize şâhid olun\n\n\nAyak bastığımız taşlar\n\nGözümüzden akan yaşlar\n\nKerbela’ya uçan kuşlar\n\nSevgimize şâhid olun\n\n \n\nYolda kurulan çadırlar\n\nYere serilen hasırlar\n\nAradan geçen asırlar\n\nSevgimize şâhid olun\n\n \n\nÜstümüze konan tozlar\n\nGüneşle kavrulan yüzler\n\nKerbela’ya giden izler\n\nSevgimize şâhid olun\n\n \n\nBizi seyreden yıldızlar\n\nRugeyye yaştaki kızlar\n\nAltı aylık minik yüzler\n\nSevgimize şâhid olun\n\n                                                \nKara yeşil al bayraklar\n\nYaşı yetmiş yüzü aklar\n\nYere inen tüm melekler\n\nSevgimize şâhid olun\n\n\nBu yolda yorulan dizler\n\nHüseyn’e ağlayan gözler\n\nYürürken duyulan hazlar\n\nSevgimize şâhid olun\n\n \n\nKurak çöller, yaslı çöller\n\nNohe, ağıt dolu diller\n\nSinelere vuran eller\n\nSevgimize şâhid olun\n\n\nEli asalı analar\n\nAğzı dualı analar\n\nKalbi Safalı analar\n\nSevgimize şâhid olun\n\n\nEy novheler, ey şiirler\n\nGönlü Hüseyn\'e esirler\n\nKapısındaki kıtmirler\n\nSevgimize şâhid olun\n\n \n\nMusa AYDIN','Ziyaret Gerçeği ve Gerçek Ziyaret','','trash','closed','closed','','ziyaret-gercegi-ve-gercek-ziyaret__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-956',16,'product','',0),(1094,1,'2020-05-06 19:52:16','2020-05-06 16:52:16','		\n				Kur\'ân-ı Kerim, Peygamber-i Ekrem\'in (s.a.a) ebedî mucizesidir ve bütün zamanlarda tazeliğini korumaktadır. Bunun yanı sıra, Rasulullah\'ın (s.a.a) insanlığın geleceği, tarih süreci içerisinde İslam\'ın birçok değişimlere uğrayacağı, nihayet İslam\'ın bir daha dünyada zafere erip azamet ve üstünlüğe sahip olacağı hakkındaki gaybî haberleri de yüce Peygamberimizin bir diğer mucizelerindendir.\nİmam Mehdi\'ye (a.s), yani Allah\'ın saf dinini evrene hâkim kılacak, yeryüzünü insaf ve adaletle dolduracak birine beslenen inanç İslamî bir inanç olup, bütün inanç grup ve mezhepleri tarafından kabul edilmektedir. Çünkü onun zuhurunu Allah vadetmiş ve Resulullah (s.a.a) kesin olarak müjdelemiştir. Onun dünyaya gelmiş olması veya sonradan dünyaya gelerek doğacağı hususundaki ihtilafın, bu inanç üzerinde hiçbir tesiri yoktur. O rehber çok yakın bir zamanda Kâbe\'nin yanından bütün cihandakileri çağıracak; oradan Medine, Irak, Şam, Kudüs ve ardından âlemin her köşe bucağına doğru yola koyulacaktır.\nYaklaşık yirmi yıl önce Zuhur Asrı adlı bu eseri kaleme almadaki amaç, sade bir dille ve Kur\'ân ayetleriyle Ehlibeyt İmamları\'nın sözlerini esas alarak İmam Mehdi\'nin (a.s) zuhur dönemini kâmil bir şekilde tasvir etmekti.\nNot: Lütfen siparişinizi verirken istediğiniz rengi belirtiniz.		\n			','Zuhur Asrı','','trash','closed','closed','','zuhur-asri__trashed','','','2020-05-08 00:43:04','2020-05-07 21:43:04','',0,'http://islamex.com/?product=import-placeholder-for-957',16,'product','',0),(1412,1,'2020-05-08 00:17:33','2020-05-07 21:17:33','','k26-1557861008','','inherit','open','closed','','k26-1557861008','','','2020-05-08 00:17:33','2020-05-07 21:17:33','',0,'http://islamex.com/wp-content/uploads/2020/05/k26-1557861008.jpg',0,'attachment','image/jpeg',0),(1413,1,'2020-05-08 00:17:35','2020-05-07 21:17:35','','k27-1557863352','','inherit','open','closed','','k27-1557863352','','','2020-05-08 00:17:35','2020-05-07 21:17:35','',0,'http://islamex.com/wp-content/uploads/2020/05/k27-1557863352.jpg',0,'attachment','image/jpeg',0),(1414,1,'2020-05-08 00:17:37','2020-05-07 21:17:37','','k28-1557863576','','inherit','open','closed','','k28-1557863576','','','2020-05-08 00:17:37','2020-05-07 21:17:37','',0,'http://islamex.com/wp-content/uploads/2020/05/k28-1557863576.jpg',0,'attachment','image/jpeg',0),(1415,1,'2020-05-08 00:17:38','2020-05-07 21:17:38','','k29-c-1557851528','','inherit','open','closed','','k29-c-1557851528','','','2020-05-08 00:17:38','2020-05-07 21:17:38','',0,'http://islamex.com/wp-content/uploads/2020/05/k29-c-1557851528.jpg',0,'attachment','image/jpeg',0),(1416,1,'2020-05-08 00:17:41','2020-05-07 21:17:41','','k30-1557839024','','inherit','open','closed','','k30-1557839024','','','2020-05-08 00:17:41','2020-05-07 21:17:41','',0,'http://islamex.com/wp-content/uploads/2020/05/k30-1557839024.jpg',0,'attachment','image/jpeg',0),(1417,1,'2020-05-08 00:17:43','2020-05-07 21:17:43','','k33-1557839365','','inherit','open','closed','','k33-1557839365','','','2020-05-08 00:17:43','2020-05-07 21:17:43','',0,'http://islamex.com/wp-content/uploads/2020/05/k33-1557839365.jpg',0,'attachment','image/jpeg',0),(1418,1,'2020-05-08 00:17:44','2020-05-07 21:17:44','','k37-1557866035','','inherit','open','closed','','k37-1557866035','','','2020-05-08 00:17:44','2020-05-07 21:17:44','',0,'http://islamex.com/wp-content/uploads/2020/05/k37-1557866035.jpg',0,'attachment','image/jpeg',0),(1419,1,'2020-05-08 00:17:46','2020-05-07 21:17:46','','k38-c-1557911941','','inherit','open','closed','','k38-c-1557911941','','','2020-05-08 00:17:46','2020-05-07 21:17:46','',0,'http://islamex.com/wp-content/uploads/2020/05/k38-c-1557911941.jpg',0,'attachment','image/jpeg',0),(1420,1,'2020-05-08 00:17:47','2020-05-07 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00:52:59','2020-05-07 21:52:59','		\n				Hz. Peygamber (s.a.a):\n* Ya Ali, Allah\'ı benden ve senden başkası hakkıyla tanımamıştır. Ve seni Allah\'tan ve benden başka kimse hakkıyla tanımamıştır. (21. Hadis)\n* Eğer insanlar Ali b. Ebî Tâlib\'in sevgisinde birleşselerdi, Allah (cehennem) ateşini yaratmazdı. (816. Hadis)\n* Hiç şüphesiz Ali\'de öyle hasletler (özellikler) vardır ki, eğer onlardan bir tanesi bile bütün insanlarda olsaydı, fazilet olarak onunla yetinirlerdi. (34. Hadis)\n* Ali b. Ebî Tâlib, cennet kapısına asılmış bir halkadır. Kim ona tutunursa, cennete girer. (514. Hadis)		\n			','1001 Hadis Işığında İmam Ali (a.s)','','publish','open','closed','','1001-hadis-isiginda-imam-ali-a-s','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-832',16,'product','',0),(2285,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Gadir-i Hum çölü, Mekke şehrine 3 mil uzaklıkta Cuhfe yakınlarında yer almakta ve orada her zaman küçük bir nehir bulunmaktaydı. Hz. Peygamber efendimizle birlikte Veda Haccı’ndan dönen kadın ve erkeklerden oluşan yüz yirmi bin kişilik kafile, Hz. Ali’nin (as) velayetinin ilanı için iki gün boyunca bu mekânda konakladı. O sıcak ve kavurucu havada, insanlar su ihtiyaçlarını gidermek için oradaki nehirden yararlandılar. Bu büyük olay ise Gadir-i Hum olarak adlandırıldı. O günden sonra çeşitli yazı, söyleşi ve şiirlerde halkın, Hz. Ali (as) ile yapmış olduğu bu toplu biat, Gadir-i Hum olarak adlandırıldı.\nBüyük Gadir-i Hum Olayı, hicretin 10. Yılı, Zilhicce ayının 18’inde, Kurban Bayramı’ndan sekiz gün sonra, Perşembe günü meydana gelmiştir. O gün Allah (c.c.) tarafından, vahiy meleği aracılığı ile Gadir-i Hum sahrasında halkın toplu bir hâlde Hz. Ali (a.s) ile biatleşme emri şu ayet ile verilmiştir:\nEy Elçi, bildir sana Rabbinden indirilen emri ve eğer bu tebliği ifa etmezsen onun elçiliğini yapmamış olursun.\n(Mâide, 67)		\n			','110 Soruda Gadir-i Hum','','publish','open','closed','','110-soruda-gadir-i-hum','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-833',16,'product','',0),(2286,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Dinin kemâli, ilim talep etmek ve onunla amel etmektir. Hz. Ali’nin (a.s) buyurduğu üzere ilim öğrenmeye gayret edenler Allah yolunda cihat edenler gibidir.\nŞüphesiz Hz. Muhammed’i (s.a.a) ve onun getirdiği şeriatı tanımanın en iyi yolu, ilim öğrenip cehaleti alt etmekten geçer. İşte bu yüzden Hz. Peygamber (s.a.a) savaşa giderken okuryazar kimselerden şehirde kalıp diğerlerine ilim öğretmelerini isterdi. Yine okuryazar savaş esirlerinin, Müslümanlara okuma yazma öğretmeleri karşılığında salıverileceğini buyururdu.\nHz. Peygamber’in (s.a.a) gayesi, ilim vasıtasıyla insanı Kur’ân’ın, peygamberlerin ve âkil insanların lanetine maruz kılan cehaletin karanlığını ve iğrenç tortularını ortadan kaldırıp ideal bir ümmet oluşturmak, herkesin ilimden yararlanmasını sağlamak ve böylece kemal ve olgunluk bahçesinde sefa sürmeleri için ortam hazırlamaktı. Nitekim Hz. Peygamber (s.a.a) “İnsanların değeri ve kemâli, ilmi miktarıncadır.” buyurmuştur.\nBu hakir Allah kulu bendeniz, her ne kadar ilmin serin pınarlarından kana kana içmediysem de ilim pınarlarını kendilerine yönlendiren seçkin insanların asude hayat sürdüklerine, cehalete meydan okuduklarına, güvenle yere bastıklarına, bütün zorlukları ilim ile aşıp ferahlığa ulaştıklarına şahit oldum.\nDolayısıyla her Müslümanın ilahî hükümleri öğrenmesi ve onlarla amel etmesi zorunludur. Zira eyleme dönüşmeyen ilim, seraba benzer. Akıl sahipleri seraba değil, hakikate yönelirler.		\n			','313 Derste Dinî Bilgiler','','publish','open','closed','','313-derste-dini-bilgiler','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-834',16,'product','',0),(2287,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Her ilmin önem ve değeri onun konusuna bağlıdır. Bütün ilimlerin içinde inanç bilimi en kutsal ve en değerli konuya sahiptir. Her insanın maddî ve manevî hareketlerinin esası ve temeli, sahip olduğu akait usulleri ve inanç prensipleridir, eğer bunlar sağlam ve doğru, kuvvetli ve kusursuz olursa onun amel ve hareketleri, farklı düşünce ve görüşleri de doğru olacaktır.\n1- Eser hazırlanırken eski ve yeni birçok kitaptan faydalanılmıştır. Ancak anlaşılmaz tabirlerin kullanılmamasına ve yararlanılan eserlerin ayrıcalıklarına haiz olmasına özen gösterilmiştir.\n2- Dersler sade ve herkesin anlayabileceği bir düzeyde hazırlanmıştır.\n3- Kitabın içeriği yıllarca ders kitabı ve tecrübe ürünü olduğundan bu konuda ders vermek isteyenlerin faydalanabileceği bir kaynaktır.\n4- Bu eserde imanın beş şartı konusunda sorulabilecek bütün sorulara cevap verilmeye çalışılmış ve konunun iyice kavranılabilmesi için de her dersin sonunda o dersle ilgili sorular hazırlanmıştır.		\n			','40 Derste Ehl-i Beyt İnançları','','publish','open','closed','','40-derste-ehl-i-beyt-inanclari','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-835',16,'product','',0),(2288,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Adl-i İlâhi, yalnızca İslam Alemi nde değil hemen her din çevresinde yüzyıllar boyunca insanların zihnini meşgul etmiş ilahiyat sorunlarını anlaşılır bir dil ile ve aklın ve gönlün yatışacağı bir tarzda, İslam ın çözümüne ulaştırmaktadır. Çağımızın büyük iddialarla çeşitli din çevrelerinde ortaya atılan ve tartışılan \"şer\" açıklamaları ile karşılaştırılırsa, İslam ın bu sorunlara getirdiği çözümün eşsizliği de ortaya çıkacaktır.\nMüellifin kullandığı anlaşılır dil, güçlü çevirmen Prof. Dr. Hüseyin Hatemi nin kalemiyle de aynen çeviriye yansıdı. Ayrıca, okurlara kolaylık sağlama amacıyla kitaba Hatemi Hoca tarafından değerli notlar eklendi. Çevirmen tarafından eklenen bu notların geneline kitabın son bölümünde yer verildi.		\n			','Adl-i İlâhî','','publish','open','closed','','adl-i-ilahi','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-836',16,'product','',0),(2289,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','Bu kitap, Kur\'ân ayetleri ve Hz. Peygamberin (s.a.a) Ehlibeyti\'nden nakledilen hadislerle ölüm sonrası insanları bekleyen hayat serüvenine ışık tutmuştur.\n\nBu konuyla ilgili şimdiye kadar İslâm âlimleri tarafından yüzlerce değerli eser kaleme alınmışsa da büyük muhaddis Şeyh Abbas Kummî\'nin, Kur\'ân-ı Kerim ve Resulullah ile Ehlibeyt İmamlarından nakledilen hadisleri kaynak alarak \"ölüm, berzah ve kıyamet\" konularını bir arada özetle işlediği bu kitap, Farsça ve Arapça baskı sayılarında rekor kırmıştır.\n\nİçindekiler\n\nBirinci Menzil: Ölüm Sarhoşluğu\n\nİkinci Menzil: Haktan Sapma Anı\n\nBirinci Durak: Kabir Korkusu\n\nİkinci Durak: Kabir Azabı\n\nBerzah\n\nKıyamet\n\nKabirden Dirilmek\n\nAmellerin Tartılması\n\nAmel Defterleri\n\nSırat Köprüsü\n\nCehennem Azabı','Ahiret Menzilleri','','publish','open','closed','','ahiret-menzilleri','','','2020-05-10 23:18:17','2020-05-10 20:18:17','',0,'http://islamex.com/?product=import-placeholder-for-837',16,'product','',0),(2290,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Kuşkusuz, insan toplumsal bir varlık olarak yaratılmıştır ve onun için ilişkisiz bir yaşam düşünülemez. Hedefine ve amacına da ilişki kurmadan varamaz. Dolayısıyla insan için hayatî önem taşıyan konulardan biri, yaşamını kuşatan ilişkileri sağlam bir temel üzerine oturtmak ve onları yaratılışına uygun ve fıtratına hizmet verecek şekilde düzenlemektir. \nİlişkileri düzenleme noktasında insan fıtratını ve onun gerçek ihtiyaçlarını, ancak insanı yaratan ve tüm özelliklerini bilen varlığın öğretilerine dayalı sistem göz önünde bulundurabilir. Yani insanoğlunun bu özelliği, sadece dinî ahlâk ve öğretilerde gözetilebilir.\nDinî ahlâk ve öğretilere bakıldığında, bunun dayanaktan yoksun bir söz olmadığı anlaşılacaktır. Maddî ekoller, insanın ilişki sınırlarını ve alanlarını belirlemede bile yetersiz kalmışken, söz konusu ilişkilere nasıl bir düzenleme getirebilir ve bu hususta önerilerde bulunabilir?\nİlişki alanları içerisinde insanın tüm ilişkilerine yön verecek nitelikte olan ve maddî ekollerin asla dikkate almadığı en önemli husus, insanın kendi iç dünyasıyla olan ilişkisidir. İnsan genel anlamıyla çevresiyle yani doğa ve diğer insanlarla, hatta Rabbiyle ilişkisinden önce kendisiyle gerçeklere dayalı ilişki kurar ve kendisini iyi tanırsa, bu onun diğer ilişkilerine de yön verecek ve gerçek mutluluğu yönünde hareket etmesini sağlayacaktır.\nİmam Ali\'nin (a.s) \"Kendini bilen kimse şüphesiz Rabbini bilir.\"  buyruğu, özü tanımanın önemini ortaya koymaktadır. İnsan kendisiyle ilişki ve bağ kurabildiği takdirde Rabbiyle de bağ kurabilir. Rabbini unutan kimse, kuşkusuz kendisini de unutmuş olacaktır.\nAyrıca kendisiyle iyi bir ilişki oluşturamayan ve özünü tanımayan varlık, etrafındaki varlıkları nasıl tanıyabilir ve onlarla nasıl sağlıklı bir ilişki kurabilir ki?! Kendisiyle barışık olmayan, başkalarıyla da barışık olamaz!\nNefsini bilme sonucu Rabbini bilen bir insan, etrafındaki şeylere de Rabbinin eseri olarak bakar ve değer verir. Sevgi esaslı bakış açısıyla onlarla kendi arasında iyi bir ilişki oluşturur.\nNefsini tanıyan insan, hem kendine, hem kendi dışındaki varlıklara, hem de Rabbine karşı yükümlü olduğunu bilecek ve bu yönde hareket edecektir. \nKısacası diyalog ve ilişkiler bağlamında insanın gerçek konumu korunmalı, ilişkiler gerçekler üzerine kurulmalıdır. Aksi takdirde insan, yaratılışından amaçlanan maksada varamayacaktır.\nElinizdeki eserde insan ilişkileri bu bakış açısıyla irdelenmiş, insan ilişkilerini konu edinen eserlerde eşine rastlanmayan bir biçimde önce ilişki alanları ve öncelik sırası ve taşıdığı değer belirlenmiş, daha sonra her alandaki engeller ve çözüm yolları ortaya konmuştur.\nAhlâk çerçevesinde konuya ışık tutan böylesi değerli bir eseri okuyucularımızın istifadesine sunmanın sevincini yaşarken, değerli müellife ve mütercime şükranlarımızı sunar, Yüce Rabbimizden hepimize kendimizi tanıma başarısını vermesini dileriz.		\n			','Ahlâk ve İlişkilerimiz','','publish','open','closed','','ahlak-ve-iliskilerimiz','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-838',16,'product','',0),(2291,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				- Ahlâk, tevhit ilminden sonra en üstün ilimdir.\n- Kur\'ân-ı Kerim, ilâhî elçilerin en önemli amacını, güzel ahlâka ve nefs tezkiyesine kılavuzluk olduğu şeklinde açıklamaktadır. \n- Beşerî toplumlardaki gerek bireysel ve gerekse sosyal bozukluklar, cahillik ve nefsin isteklerine uyma gibi etkenlerden kaynaklanıp, sonuç itibariyle yüce Allah’a itaatsizliğe ve nefs hallerinden gaflet etmeğe neden olur. Bu hastalık ve afetlerin kökünün kazınmasında ahlâk ilmi önemli bir rol oynar.\n- Elinizdeki eserde cevabını bulacağınız sorulardan bazıları:\n* Ahlâkın tanımı nedir?\n* Nazarî ahlâk ve amelî ahlâk nedir?\n* Bilim ve teknolojinin hızla ilerlediği günümüz toplumunda ahlâkî konulara eğilmenin gereği nedir?\n* Din ahlâkı ile seküler ahlâk arasındaki fark nedir?\n* Ahlâkî erdem ve rezillikleri teşhis etmenin ölçüsü nedir?\n* Erdem kazanmanın ve ahlâkî rezilliklerle mücadelenin yolu nedir?\n* Nefsi ıslah etmenin ve arındırmanın pratik aşamaları nelerdir?\n* Nefsin aşamaları nelerdir?\n* Ahlâk düzenini toplumda yerleşik kılmanın yolu nedir?		\n			','Ahlak ve İrfan','','publish','open','closed','','ahlak-ve-irfan','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-839',16,'product','',0),(2292,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				Akait ve temel düşünceler, her değer sisteminin ve her düzenli ideolojinin temelini oluşturmakta bilinçli veya bilinçsiz olarak insanların davranışlarının şekillenmesinde etkili olmaktadır. İşte bu nedenle, İslâm dininin değer ve davranış sisteminin oluşması ve sağlamlaşması ve böylece tatlı meyveler yetiştirip dünya ve ahiret saadetini temin edebilmesi için bu büyük ve bereketli ağacın kökleri sayılan inanç temelleri kalplere yerleşmeli.\nBu nedenle, âlimler İslâm dininin zuhurunun ilk asrından itibaren çeşitli şekillerde ve farklı metotlarla İslâm akaidini açıklamış, örneğin kelamcılar çeşitli seviyelerde kelam kitapları yazmışlardır. Asrımızda ise, yeni ortaya çıkan şüpheler göz önünde bulundurularak çeşitli akait kitapları yazılarak insanlara sunulmuştur. Fakat bu gibi kitaplar genellikle birbirinden tamamen farklı iki seviyede yazılmışlardır. Biri sade ve geniş açıklamalarla genel halk seviyesi için, diğeri ise karışık açıklamalar, ağır ibareler ve bilimsel kavramlarla ihtisas seviyesi için. Bu arada, orta seviyedeki uygun ders kitaplarının yeri boş kalmış ve yıllar boyu bu ders metinlerine ihtiyaç duyulmuştur.		\n			','Akaid Dersleri','','publish','open','closed','','akaid-dersleri','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-840',16,'product','',0),(2293,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				“Muhammedoğulları Tarihinde Teşrih ve Muhakeme” kitabı çok faydalı kitaplardan biridir. Bu kitap, Resulullah’ın Ehl-i Beyt’inin (hepsine selam olsun) hak üzere olduğunu ve mazlumiyetini ispatlamada  anlaşılır ve akıcı bir beyanla yazılmış en güzel, kısa ve eşsiz bir eserdir.\nBen yazarla birkaç defa görüştüm. İran’a yaptığı yolculukta birkaç defa Tebriz ve Hemedan’da onu gördüm; gerçekten de kendi emsallerinden üstün, çeşitli dallarda yetenekli ve dini münazaralarda çok güçlü bir kişiydi. Kadı Behlül benden Şia’nın hadis kitaplarını nakletmek için icazet istedi; bende ona icazet verdim ve ondan Ehl-i Sünnet’in Nebevi hadis kitaplarını nakletme konusunda ayrıntılı bir icazet aldım.		\n			','Âl-i Muhammed Tarihinde Teşrih ve Muhakeme','','publish','open','closed','','al-i-muhammed-tarihinde-tesrih-ve-muhakeme','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-841',16,'product','',0),(2294,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				-Hz. Peygamber (s.a.a) şöyle buyurmuştur:\nEhlibeyt\'imin düşmanı benim düşmanımdır. Benim düşmanımsa Allah\'ın düşmanıdır.\nAtalarımız ve dedelerimiz Allah Resulü\'nün bu buyruğundan yola çıkarak, teberra ve tevella kuralına sadık kalmışlar; Allah\'a, Resulü\'ne ve onun Ehlibeyt\'ine dost olanla dost, düşman olanla ise düşman olmuşlardır. Bu da Alevîliğin İslâm\'ın özü olduğunun diğer bir kanıtıdır.\n-Kur\'ân-ı Kerim Hz. Muhammed\'in (s.a.a) evine inmiştir. Cebrail dahi bu evde misafirdir. İslâm\'ın özünü temsil eden yüce Peygamber ve Ehlibeyt\'i bu evin sahibidir. Bu Ehlibeyt insanlığa yol gösterip ışık tutsun diye bizzat Hz. Muhammed\'in terbiyesi ile yetiştirilmiştir. Onun Ehlibeyt\'e uyulmasını istemesi de Allah\'ın bir emri olduğu içindir. Bizim Alevî olarak adlandırılmamızın sebebi ise Peygamber\'den sonra Ehlibeyt\'in başında Hz. Ali\'nin bulunmasıdır. O, İslâm\'ın özüdür. Çünkü buyuruyor ki:\nKonuşan Kur\'ân benim...\nGöğün yollarını ben bilirim...\nHangi ayetin nerede indiğini ve nüzul sebebini ben bilirim...\nAlevilik nedir, Alevi nedir bilmek isterseniz bu kitabı okuyabilirsiniz.		\n			','Alevilik İslâm\'ın Özüdür','','publish','open','closed','','alevilik-islamin-ozudur','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-842',16,'product','',0),(2295,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','Yaradanın senden bir dileğim var\n\nDilerim sonumuz selamet olsun\n\nYüce Mevlam sana çok güvenim var\n\nDilerim sonumuz selamet olsun\n\n \n\nBir gün bülbül konar açılmış güle\n\nDilerim Mevlam’dan halimden bile\n\nÇalıştım bu emek gitmesin yele\n\nDilerim sonumuz selamet olsun\n\n \n\nBazen oradaysam bazen burada\n\nEmeğimi boşa verme Yaradan\n\nAhiretten korkarım ateşten nardan\n\nDilerim sonumuz selamet olsun\n\n \n\nBir insanoğluyum geldim dünyaya\n\nKaranlık benzer mi güneşe aya\n\nYalan dünya benziyorsun deryaya\n\nDilerim sonumuz selamet olsun\n\n \n\nKirazlı der ki; açtım sana elimi\n\nHem canımı hem gönlümü dilimi\n\nBir gün açar isen benim yolumu\n\nDilerim sonumuz selamet olsun','Ali\'siz Alevilik Olamaz','','publish','open','closed','','alisiz-alevilik-olamaz','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-843',16,'product','',0),(2296,1,'2020-05-08 00:52:59','2020-05-07 21:52:59','		\n				İnsanoğlu genelde kendisiyle uzaktan yakından ilgisi olan ve kendi yaşantısı üzerinde etkisi bulunan her şey hakkında araştırma yapıp, mütalâada bulunmaktadır. Beşerin ilim ve sanayi dalında ilerlemesine vesile olan şey de, işte bu gibi araştırmalardır.\nAllah\'ı tanımak, yalnızca biraz fıtratın sesine kulak vermeyi ve tefekkürde bulunmayı gerektirir. Bizleri bu sahada en güzel şekilde düşündüren ve bizlere doğru fikir veren şey; Yaratıcı\'nın, Peygamberi (s.a.a) vasıtasıyla gönderdiği ve kendisini tanıtan kitabı Kur\'ân\'dır. Başka hiçbir şey Allah\'ı Kur\'ân gibi doğru bir şekilde izah edememiş, tanıtamamıştır.\nİşte Şehid Başbakan M. Cevad Bahoner, kaleme almış olduğu bu kitabında hem Kur\'ân ayetlerine dayanarak, hem de ilmî delillerle ve mantığa dayalı olarak, Allah\'ın varlığını güzel bir şekilde izah etmiştir.		\n			','Allah\'ı Tanımak','','publish','open','closed','','allahi-tanimak','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-844',16,'product','',0),(2297,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Allah\'ın Ayı\" adlı bu eser, sadece ramazan ayının sırları ve adap erkânıyla ilgili değil, aynı zamanda gençlerin çok önemli sorularına yanıt vererek, ahlaki ve manevi aşamaların özetini de değerli okuyuculara sunmaktadır:\n- Dinin emir ve yasaklanı nasıl ruhsal ve manevi gelişim sağlamaktadır?\n - Amel, ilgi duyduğumuz şeyler ve düşüncelerimiz üzerinde nasıl etki etmektedir?\n -Dindar olabilmek için neden sürekli olarak doğal isteklerimizle mücadele etmek zorundayız?\n- Eğer doğal istek ve çelişkilerimiz kötüyse, neden Allah bizi böyle yaratmıştır?\n - Sürekli yapılması gereken manevi bir programda oluşan yorgunluk ve gönülsüzlüğün sebebi nedir? Bu iyiye mi işarettir yoksa kötüye mi? Bu durumda neler yapılmalıdır?\n - Acaba manevi haz alınmadan yapılan ibadet, insanı Allah\'a yakınlaştırır mı? Nasıl? Namaz çok sade bir ibadet olmasına rağmen neden bazılarına çok zor gelmektedir?\n - Takvaya ilgisizliğin sebebi nedir? Takvaya ilgi duymanın ve takvayı sevmenin yolu nedir?		\n			','Allah\'ın Ayı Ramazan ve Orucun Sırları','','publish','closed','closed','','allahin-ayi-ramazan-ve-orucun-sirlari','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-845',16,'product','',0),(2298,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				* Dine yöneliş, insan yönelişlerinin en aslî olanı ve en eskisidir. Mevcut belge ve bulguların da ortaya koyduğu üzere, hiçbir dönemde insanoğlunun hayatı dine yöneliş ve din hissinden boş kalmamıştır…\n* Bir yazarın da dediği gibi: \"Maneviyat ve dine dönüş, Batı\'nın sosyoloji temellerini tehdit eden bir çizgidir; dolayısıyla Batılılar Müslümanların İslâm dinine dönmesinden endişelenmekte; dahası, Hıristiyanların gerçek Hıristiyanlığa dönmesinden de aynı kaygıyı duymaktadırlar…\"\n* Biz, Ehlibeyt Mektebi\'nin, Kur\'ân-ı Kerim ve Hz. Rasulullah\'ın ıtreti kanalıyla elimize ulaşan o gerçek ve asil İslâm olduğuna ve gerçekte, Ehlibeyt Mektebi\'nin, kirli ellerin tahrifine maruz kalmadan bizi hakikat kaynağına götürecek olan yegâne ana yol olduğuna inanmaktayız…\n* En son semavî şeriat sahibi Hz. Resul-i Ekrem (s.a.a) ve O\'nun tertemiz Ehlibeyt\'i (a.s) kanalıyla dinî gerçekleri öğrenmek isteyen dine susamışlar, bu özet eserimize müracaat ederek kat etmekte oldukları yolları için aydınlatıcı bir meşale bulacaklardır.\n* Bu eserimiz; insanlara, inanç ve amel alanında Ehlibeyt\'in (a.s) temel inançları ve dinî öğretilerinin burada kaleme alınanlardan ibaret olduğunu ve bize isnat edildiği hâlde burada kaydedilen ilke ve kavramlarla bağdaşmayan her şeyin bir iftira olduğunu, hiçbir değer ve itibar ifade etmediğini ilan etmektedir.\nMüellifin Önsözünden		\n			','Ana Hatlarıyla Caferilik','','publish','closed','closed','','ana-hatlariyla-caferilik','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-846',16,'product','',0),(2299,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Günah işlemek, ruhsal ve psikolojik bakımdan bireyleri ve toplumu denge ve denklikten yoksun bırakacaktır. Bu kanunsuzluktan sakınmak ise takvaya, izzete, keramete, yaratılışsal zenginliklerin ihyasına, gönül yaşamına, batın sefasına, manevî sülûk yönünde adım atmaya, hakkı batıldan ayırt etme konumuna yükselmeye, amelî hikmet kazanmaya, özel ilahî lütuf ve inayetten nasiplenmeye, yüce Allah\'ın özel ödülünü elde etmeye, dış kökenli şeytandan kurtulmaya, rızk bolluğuna, güzel akıbete, can verme zorluğu ve kabir azabı gibi istenmedik durumlardan kurtuluşa ve de Hz. Mehdi\'nin (yüce Allah zuhurunu tez eylesin) batinî hidayetinden yararlanmaya neden olacaktır.\n 		\n			','Ana Hatlarıyla Günah ve Etkileri','','publish','closed','closed','','ana-hatlariyla-gunah-ve-etkileri','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-847',16,'product','',0),(2300,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Musa Kazım Paşa\'nın Kerbela olayıyla ve İmam Hüseyin\'le ilgili mersiyelerini topladığı bu eser, failatün, failatün, failün vezniyle yazılmış 185 beyitlik bir mesnevi ile başlar. Mesnevi 7 fasıldan oluşur. Fasıllar arasında Peygamber efendimize, Hz. Ali\'ye, Fatıma\'ya Hasan\'a ve Hüseyin\'e Arapça salavat okunur.\nEserde 30 mersiye mevcuttur. Bu mersiyeler arasında 1 Mesnevi, 5 Kaside, 5 Terkib-i Bend, 1 Terci-i Bend, 3 Müsemmen, 5 Gazel, 6 Müseddes, 2 Muhammes, 1 Murabba, 1 Kıt\'a yer almaktadır. Eser, 1250 beyitten oluşmaktadır.\nEserin orijinal adı \"Makalid-i Aşk\" adını taşımaktadır. Eserin üçüncü baskısı yapılmıştır. Her baskıda aynı mersiyeler yer almaktadır.\nYapılan çalışmada, eserin 1301 tarihinde yapılan ilk baskısı esas alındı. Şiilerin vezinlerinin ve nazım biçimlerinin yazılmasıyla yetinildi. Makalid kelimesi \"miklad\" kelimesinin çoğulu olup \"kilitler, anahtarlar, hazineler\" anlamında kullanılmaktadır. \"Makalid-i Aşk\" kelimesine intibakın güçlülüğü kanaati hasıl olduğundan yayına hazırlanan eserlere orijinal adını değil, \"Aşkın Hazneleri\" adını vermeyi uygun bulduk.		\n			','Aşkın Hazineleri','','publish','closed','closed','','askin-hazineleri','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-848',16,'product','',0),(2301,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','Bu kitap, yuvasız kuşların yuvası, göçmen kuşların vatanını anlatan edebî dilde bir yakarıştır. Kısaca aşktır, gözyaşıdır, feryattır. Allah\'tan başkasına kulluktan kurtuluştur. İbrahim\'in İsmail\'i, Hicaz\'ın Hacer\'i, Kerbelâ\'nın kanıdır. Başı ve sonu yoktur bu kitabın. Her bölümü kendine özgü bir bölüm ve derstir.\n\nKısacası çıkmaz sokakların çıkışı, ilâçsız dertlerin devasıdır. Aşkı ve aşk oduyla yanan gönlün öyküsünü anlatmaktadır kendine has bir üslûbuyla... Hem de Dostu ve Sırdaşı olan Gece\'yle dertleşerek... Çünkü hep gece yaşanır hayatlar, gece yapılır gözyaşı ile tövbeler, ıslatılır seccadeler, kaleme dökülür sırlar. Gece, gizemdir örtüye bürünmüş. Sırlarla dolu... Gece olunca insan, ruhu ile arasındaki dünyevî engellerden mümkün olduğu kadar sıyrılmakta ve yüreğinin sesini dinleyebilmektedir... Ve gecede ya-zılan bir başkadır, tıpkı Gece\'ye yazılan bu kitap gibi...','Aşkın Şehrinde Bir Gezinti','','publish','closed','closed','','askin-sehrinde-bir-gezinti','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-849',16,'product','',0),(2302,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				“Bağdat Seyyidi”; Saddam\'ın zulmünden kurtulduk derken, ülkelerine demokrasi ve insan hakları getirme vaadiyle giren ve bir daha çıkmayan Amerika\'nın türlü entrikalarına maruz kalan Irak halkının yaşadığı acılardan kesitler sunmaktadır.\nBir tarafta işgal, diğer tarafta bunu “geri kalmış ülkelere iyilik” zanneden Amerikalı asker Jimmy’nin vicdanının derinliklerindeki insani duygular vardır. Benzeştiği kişilerde aynı duyguları bulduğunda bir renk, inanç ve kültür harmonisi bulacaktır karşısında…\nBu romanın en ilginç yanı, işgal dönemi ve işgal öncesi Irak’ın sosyal ve psikolojik yapısını aktarması, ülkenin etnik ve tarihî köklerini aktarırken sömürü yöntemlerine de değinmesidir. Bunlar, farklı zaman ve iktidarlarda, ülkelerin sosyal, stratejik ve coğrafi özelliklerine göre değişen, ama tanıdık yöntemlerdir.		\n			','Bağdat Seyyidi','','publish','closed','closed','','bagdat-seyyidi','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-850',16,'product','',0),(2303,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Bu kitapta, batı dünyasının şu an içinde bulunduğu sosyal, siyasi ve iktisadi durumunu kısa ama titiz bir şekilde ele almaktadır. Bu yazı dizileri okuyucunun yaşadığı dünya ile batı dünyası arasında gerçekçi bir mukayese yapabilmesine olanak sağlamaktadır.\nBu yazıları 1981 yılının kışında yazarın Avrupa\'ya yaptığı seyahat sonrası kaleme alınıp büyük gazetelerin birinde 10 makale halinde yayınlanmıştır.		\n			','Batı\'nın Batışı','','publish','closed','closed','','batinin-batisi','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-851',16,'product','',0),(2304,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Bu kitabı yazarken bir takım hatalarımın olacağını düşünerek, önce Allah\'ın affına, sonra da okuyucularımızın hoşgörüsüne sığınıyor, böylelikle Âlemlerin Rabb\'i olan Allah\'ın emirlerinden bir kısmını yerine getirmiş olmayı ümit ediyorum.\nKitabımızda, Kur\'ân\'ın en büyük mucize olduğu vurgulanmıştır. Bu söz sadece benim sözüm değildir. 1400 yıldır \"Ben Müslümanım\" deyip Kur\'ân üzerine araştırma yapan onca insanın hemen hepsinin aynı şeyi dediklerini görmekteyiz.\nBilimsel açıdan baktığımızda; ister Müslüman olsun isterse gayrimüslim, ilim adamları bu güne kadar Kur\'ân\'ın sırlarının tümünü çözememiş, Kur\'ân üzerinde aklî ve ilmî açıdan araştırma yapanlar ister istemez \"Kur\'ân en büyük mucizedir\" demişlerdir ve öyle görülüyor ki, dünya durdukça da bu durum böyle devam edecektir. Bazı Kur\'ân üzerinde çalışma yapan ilim adamları demişlerdir ki: Kur\'ân tıpkı bir sofra gibidir. Nasıl bir adam sofradan ancak midesinin alacağı kadar alıp yiyebiliyorsa, insan da Kur\'ân\'dan ancak kendi bilgi kapasitesince faydalanabilir. İşte bu açıdan bakıldığında; ben de Kur\'ân üzerinde kendi kapasitemce yaptığım araştırmayı değerli okuyucularıma anlatmaya çalıştım. Kur\'ân hakkında araştırma yapmak ve onu insanlara taşımak çok önemli ve ağır bir görevdir. Ben bunun sorumluluğunu üzerime almış değilim. Ancak mensubu bulunduğum biz Anadolu Alevîlerine Kur\'ân hakkında çok yanlış bilgilerin verildiğini anladığım için, kendimi bu konuda vicdanen sorumlu hissettim. On sene gibi bir zaman zarfında, gerek Kur\'ân üzerine ve gerekse bu konuda yazılan çeşitli eserler üzerine hiç durmadan çalıştım, Ehlibeyt\'in Kur\'ân\'la ilişkisi hakkında kendi çapımda eserler okuyup âlimlerden bilgiler edindim. İşte bütün bunların neticesinde, Anadolu\'da, Çorum\'da Alevî bir anne babadan dünyaya gelen bir insan olarak, Kur\'ân\'ın en büyük mucize olduğunu ilmî olarak araştırdım ve bunun doğruluğuna kalben de inanarak bu eseri yazdım. Bu konuda, az da olsa, Allah rızası için insanlığa faydalı olabildiysem ne mutlu bana.\nAllah\'ın lutfü ve keremiyle kitabımızı dört bölüme ayırdık:\nBirinci bölümde; Kur\'ân\'ın en büyük mucize oluşu çerçevesinde; \"Besmele\"nin 19 harfinin Kur\'ân üzerinde bir mühür oluşunun aklî ve ilmî örneklerini vermeye çalıştık.\nİkinci bölümde; Allah\'ın lütfuyla, sevgili Peygamberimizin Ehlibeyti olan 12 İmamlarımızın nesilden nesile 300 küsur sene boyunca Kur\'ân-ı Azimü\'ş-Şan\'ı korumayla memur olduklarını anlatmaya gayret ettik.\nÜçüncü bölümde; halifeliğin nasıl başladığını, kimin daha üstün olduğunu, hakkın kime geçtiğini anlatmaya çalıştık.\nDördüncü bölümde ise yararlı olacağı düşüncesiyle Alemdar Gazetesi\'nin benimle yaptığı bir mülakatı kitabın sonuna ekledim ve okuyucularımızın bu kitabı zevkle okuması için elimizden gelen gayreti gösterdim; bunu yaparken her zaman hakkı ve hakikati üstün tutmaya çalıştım. Şimdiden faydalı ve mübarek olması dileği ile.\nŞunu anladım ki; Allah\'a taraf olmadan, Peygamber\'e (s.a.a) taraf olmadan, Kur\'an-ı Kerim\'i kabul etmeden İmam Ali (a.s) ve 12 İmam\'a taraf olmak mümkün değildir.		\n			','Ben Bir Aleviyim','','publish','closed','closed','','ben-bir-aleviyim','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-852',16,'product','',0),(2305,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Ve sözün sonunda, otuz yılın ardından omuzlarımdaki ağır yükü yere bırakarak şöyle diyorum:\nKelimelerin en zalimi “esaret” kelimesidir.\nİran İslâm İnkılâbı Rehberi Ayetullah Hamaneî’nin yazarını takdirle anarak selamladığı takriz yazısında, “Gam ve iftihar duyguları arasında gidip gelerek, bazen de gözyaşı perdesinin ardından okudum.” dediği Ben Hayattayım, İran’da yayımlanmasının hemen ardından kısa sürede çok okunanlar listesine girmiş, yirmiden fazla baskı yapmıştır.\nMasume Abad’ın akıcı dili sayesinde bir solukta okunabilen Ben Hayattayım’da İslâmî idealler uğruna esarette kalmış dört kahraman kadının hayat hikâyesinin ibretle okunmasını temenni ediyoruz.		\n			','Ben Hayattayım','','publish','closed','closed','','ben-hayattayim','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-853',16,'product','',0),(2306,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','İmam Seccad (a.s) şöyle buyurmuştur:\n\nGerçekten kabir, ya cennet bahçelerinden bir bahçe veya cehennem çukurlarından bir çukurdur.\n\nBaşka bir rivayette de İmam Cafer Sadık (a.s) şöyle buyurmuştur:\n\nBen sizin hakkınızda berzah âleminden korkuyorum.\n\nBirisi: \"Berzah âlemi de nedir?\" diye sorduğunda İmam:\n\n\"Berzah âlemi, ölümden kıyametin kopma anına kadar sürecek olan kabir hayatıdır.\" buyurmuştur.\n\nDiğer bir rivayette de Resul-i Ekrem (s.a.a) şöyle buyurmuştur:\n\nGerçekte kabir, ahiretin ilk konağıdır. Eğer insan bu konakta kurtulursa, ondan sonraki olaylar daha kolay olacaktır. Eğer bu konakta kurtulamazsa, ondan sonraki olayların sıkıntısı ondan daha az değildir.\n\nYine Hz. Peygamber (s.a.a) şöyle buyurmuştur:\n\nHer kim ölürse onun kıyameti kopmuştur.\n\n***********************************************************************************\n\nKitap teferruata girmemiş ve aşağıdaki beş bölümden oluşmuştur:\n\n1. Ölüm Sarhoşluğu ya da Berzah Âlemine Geçişin Zorlukları\n\n2. Berzahın Anlamı, Görünümü ve Kur\'an Açısından Berzah\n\n3. Berzah Âleminin Bazı Özellikleri\n\n4. Rivayetlerde Berzahın Özellikleri\n\n5. Berzah Âlemiyle İlgili 37 Hikâye','Berzah Alemi','','publish','closed','closed','','berzah-alemi','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-854',16,'product','',0),(2307,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Bu eser sessizliğin hâkim olduğu, zifiri karanlığın hüküm sürdüğü bir ortamda hakkın gür nidasından ibarettir. Hakikatin kimden olduğunu öğrenmiş şaşkın ve yolunu şaşırmış bir kişinin çığlığıdır. \nMazlumiyetini ifade eden, taşı yaran, dağları paramparça eden sözlerinden etkilenmiştim. Kalbimin derinliklerine nüfuz eden, mazlumiyetini ifade eden Emîrü’l-Müminin Ali b. Ebu Talib’in sözleri... Bu nasıl bir mazlumiyettir ki kişiyi içine atmak zorunda bırakıyor? Bu mazlumiyet benliğimde büyük bir tesir bırakmış, onun sayesinde betimlenen hakikati elde etmiştim. Bazen bir eleştirmekte, bazen de sorgulamaktaydım.		\n			','Beyrut\'tan Hakikate Yolculuk','','publish','closed','closed','','beyruttan-hakikate-yolculuk','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-855',16,'product','',0),(2308,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Ali (a.s) beden ve ruh kemalini bir araya toplamıştı. Geceleri ibadete başladığında, Allah\'tan gayri her şeyden kopar; gündüzleri halkın arasında, onlardan biri gibi yaşardı. Gündüzleri gözler onun eşitlik ve fedakârlık örneği davranışlarına şahit olurdu; kulaklar bilgece öğüt ve sırlar işitirdi ondan. Geceleriyse yıldızlar, Rabbine yakaran Ali\'nin (a.s) yaşlı gözlerine şahit olur, gökler onun coşkulu duaları ve âşıkane münacatlarını dinlerdi mahut bir sessizlikle.\nAli (a.s) hem din âlimiydi hem bilge, hem arifti hem sosyal lider, hem zahitti hem asker, hem hâkimdi hem işçi, hem hatipti hem yazar. Kısacası Ali (a.s) tam anlamıyla ve bütün güzellikleriyle kâmil bir insandı...\nElinizdeki kitap, bir giriş ve iki bölümden müteşekkil bu eserin giriş bölümünde çekicilik ve iticiliğin genel anlamlarına ilaveten, insanların çekicilik ve iticilikleri genel bir çerçevede işlenmiştir. Birinci bölümde İmam Ali\'nin (a.s), onu hakkıyla tanıyan her insanda hayranlık uyandıran nadide kişiliğinin cazibesi ve bu cazibenin etki ve faydaları ele alınmıştır. İkinci bölümde de o Hazret\'in kimleri, ne tür hasletlere sahip insanları kendisinden uzaklaştırdığı boyutu, iticiliği incelenmiştir.\nBu iki bölümden sonra elde edilen netice, İmam Ali\'nin (a.s) iki boyutlu ve iki ayrı güce sahip olduğudur ki, ona uyan ve onun okulunun öğrencisi olmak isteyen de, onun gibi olmalı ve bu iki zıt gücü, yani çekicilik ve iticiliği bir arada taşımalıdır.		\n			','Bilinmeyen Simasıyla Hz. Ali (a.s)','','publish','closed','closed','','bilinmeyen-simasiyla-hz-ali-a-s','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-856',16,'product','',0),(2309,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Yüce Allah şöyle buyuruyor: \"Bilmiyorsanız, zikir ehline sorun\" (Enbiya-7 / Nahl-43)\nBu âyet-i kerime de Müslümanlara karşılaştıkları sorunlar hususunda hak ve batılı ayırt etmeleri için ümmetin bilginleri olan Ehl-i Beyt\'e müracaat etmeleri emredilmektedir. Zira Allah onlara ilim öğrettikten sonra kendilerini bu iş için seçmiş, onlar da Kuran\'ın tevilini bilen, ilimde derinleşmiş kimselerdir.\nEhl-i Beyt şunlardır: Muhammed, Ali, Fatıma, Hasan, Hüseyin... Bunlar Al-i Aba  (Abanın Altında Toplananlar) diye de bilinmektedir. Hz. Peygamber\'den (saa) sonra da İmam Hüseyin\'in (as) soyundan gelen dokuz imam da Ehl-i Beyt\'tendir.		\n			','Bir Demet Gül','','publish','closed','closed','','bir-demet-gul','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-857',16,'product','',0),(2310,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				Hürremşehir\'de, hala bütün şehrin ahalisinin her Cuma akşamı ziyaret ettiği şehitlikteki bir mezarın taşında şöyle yazar:\nŞehid Behruz Muradi\nKurbanalioğlu\nŞehadet tarihi: 4.3.1367/ 1988 Baharı\nRuhu şad olsun!\nEy yolcu! Henüz vakit varken, Ahiretini kurtarabilmek için davran!		\n			','Bir Direnişten Öyküler','','publish','closed','closed','','bir-direnisten-oykuler','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-858',16,'product','',0),(2311,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				İmam Cafer Sadık (a.s): “Bilmediklerinizi sorup öğrenmede tembellik etmeyiniz. Zira bilmediklerinizi öğrenirseniz dünyaya karşı yenilgiye uğrasanız bile, ahirete karşı yenilgiye uğramazsın. Fakat ilim öğrenme fırsatını yitirirseniz, ahirete karşı mağlup olursunuz.” buyurmaktadır.\nYine İmam Cafer Sadık’tan (a.s); Lokman Hekim’in, oğluna: “Ey oğul! Bilmediklerini âlim kimselerden öğren ve bildiklerini ise bilmeyen kimselere öğret.” dediği nakledilmiştir. \nBiz de bilmediklerimizi Kur’an’ı Kerim’de yer alan “...Eğer bilmiyorsanız zikir ehline (ilim sahiplerine) sorun.” ayetine uyarak, gerçek “zikir ehli” olan Allah Resulü Hz. Muhammed’den (s.a.a) ve Ehlibeyt İmamları’ndan sormaya ve cevaplarını özetle aktarmaya çalıştık.\nMüellif		\n			','Bunları Biliyor musunuz?','','publish','closed','closed','','bunlari-biliyor-musunuz','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-859',16,'product','',0),(2312,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				İmam Ca­fer Sadık adına bilinçli bir şekilde yanlış bilgiler içeren kitap­ların yazıldığı bu dönemde, hakikatlerin daha iyi bilinmesi amacıyla Caferî Mezhebi esaslarını konu edinen bu kitabın yeni baskısını Ehlisünnet kardeş­lerime, Peygamber Ehlibeyti’ni sevenlere ve Müslüman Alevi kardeşlerime sunmak istedim.\nGözden geçirilmiş bu baskıda, değerli Hasan b. Ali el-Harranî’ninTuhafu’l-Ukuladlı eserinden İmam Cafer Sadık (a.s) buyrukları bölümü ilave edilmiştir.\nAziz okuyucularımdan taassubu bir kena­ra bırakarak kitabı okumalarını ve konular hakkında karar vermelerini istirham ediyorum.		\n			','Caferi Mezhebi ve İmam Cafer Sadık (a.s) Buyrukları','','publish','closed','closed','','caferi-mezhebi-ve-imam-cafer-sadik-a-s-buyruklari','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-860',16,'product','',0),(2313,1,'2020-05-08 00:53:00','2020-05-07 21:53:00','		\n				İhtilaflı konuları tartışmak ve her ekolün delillerini bilmek amacıyla ümmetin ulemasının ihlâsla, sıdk-ı niyetle ve her türlü taassup ve önyargıdan uzak bir şekilde bir araya gelmeleri pek de zorolmasa gerek.\nHer ekol ve mezhebin özgür bir ortamda görüşlerini, fıkhi ve fikri konumlarını hiç çekinmeden net bir şekilde ifade etmeleri kadar doğal ve makbul bir şey olamaz  Bunun sonucunca Müslümanlar arasındaki anlaşmazlıklar tamamen ortadan kalkmış olacaktır.\nİşte bu kitapçığın yazılma amacı bu doğrultuda atılan küçük bir adımdır. Gerçeğin ortaya çıkması ve olduğu gibi bilinmesi umuduyla…		\n			','Caferî Şiîleri Tanıyalım','','publish','closed','closed','','caferi-siileri-taniyalim','','','2020-05-10 23:18:18','2020-05-10 20:18:18','',0,'http://islamex.com/?product=import-placeholder-for-861',16,'product','',0),(2314,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				 \nCan Verme Hâliyle İlgili Hükümler\nÖlüm Sonrasıyla İlgili Hükümler\nCenaze Guslü ve Hikmeti\nKefenle İlgili Hükümler ve Hikmeti\nCenaze Namazı\nCenazenin Toprağa Verilmesi\nHediye (Defin Gecesi) Namazı\nCenazeye Dokunma Guslü\nTelkin\nCenaze İçin İhsan Yemeği Vermek\nÖlülerin Ailelerini Ziyarete Gelmeleri\n 		\n			','Caferilikte Cenaze Adabı','','publish','closed','closed','','caferilikte-cenaze-adabi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-862',16,'product','',0),(2315,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				 \nCan Verme Hâliyle İlgili Hükümler\nÖlüm Sonrasıyla İlgili Hükümler\nCenaze Guslü ve Hikmeti\nKefenle İlgili Hükümler ve Hikmeti\nCenaze Namazı\nCenazenin Toprağa Verilmesi\nHediye (Defin Gecesi) Namazı\nCenazeye Dokunma Guslü\nTelkin\nCenaze İçin İhsan Yemeği Vermek\nÖlülerin Ailelerini Ziyarete Gelmeleri\n 		\n			','Cenaze Adabı','','publish','closed','closed','','cenaze-adabi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-863',16,'product','',0),(2316,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','* Tevhidi şirkten ayırt etmenin ölçüsü nedir?\n\n* Evliya ve Ehl-i Beyt İmamları\'nın Gaybi kudretine inanmak şirk midir?\n\n* Allah\'tan başkası üzerine yemin edilebilir mi?\n\n* Evliyaya tevessül etmek, şirk ve bidat midir?\n\n* Evliya ve İmamların doğum günlerini kutlamanın hükmü nedir?\n\n* Şefaat dilemek şirk midir?\n\n* Allah\'tan gayrisinden yardım dilenir mi?\n\n* Şia, Kuran\'ın tahrif edildiğine inanıyor mu?\n\n* Neden Şia, hilafetin tayin ile olduğuna inanır?\n\n* Ehl-i Beyt İmamları kimlerdir?\n\n* Şia Ehl-i Beyt İmamları\'nın masumluk sıfatına neden inanıyor?\n\n* Hz. Mehdi kimdir ve neden O\'nun zuhuru beklenmektedir?\n\n* Neden ezan okunurken Ali\'nin (as) velayetine tanıklık edilir?\n\n* Şia\'nın sahabe hakkındaki görüşü nedir?\n\n* Mut\'a nikahından maksat nedir ve Şia neden onu helal biliyor?\n\n* Neden Şiiler, toprak üzerine secde ederler?\n\n* Neden Şiiler, beş vakit namazı üç vakitte kılarlar?\n\n* Şia fıkhının kaynakları nelerdir?\n\n* Ebu Talib\'in iman getirdiğine dair deliller nelerdir?\n\n* Takiyye nedir, niçin ve nerede yapılır?\n\n* Şia\'ya göre Vitir namazı farz mı?','Cevaplıyoruz','','publish','closed','closed','','cevapliyoruz','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-864',16,'product','',0),(2317,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Dua, insan hayatında var olması gereken en önemli ibadetlerden biridir. Öyle bir ibadet ki, insanı mutlak yüceliğe bağlayan nurlu bir halkadır. Dua, acziyet içerisinde insanın, Allah’a sırlarını açıp yardım istemesi, yalvarması ve sığınması için yön vermektedir.\nBazen bu yöneliş, ruhta öyle bir arınmaya sebep olur ki, insan hevesler uçurumundan kurtularak, mutlak güç sahibine hicret ve iltica eder.\nElinizdeki eserin ilk bölümünde Yasin Suresi’ne, ikinci bölümde ise İmam Ali’den (a.s) nakledilen Kumeyl duasına yer verildi. Kullanımı kolaylaştırmak ve okuyucuların zamanla manasına vakıf olabilmelerini sağlamak için Arapça metinle anlamını karşılıklı sayfalarda verdik. Ayrıca Arapça okumayı bilmeyenler için Türkçe okunuşunu da ekledik.		\n			','Cevşen-i Kebir','','publish','closed','closed','','cevsen-i-kebir','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-865',16,'product','',0),(2318,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Bu kitap, insanlarımız açısından çok hassas bir konuya parmak basmaktadır.\nHemen hemen her alanda kitaplar yazılıp yayınlanırken ve toplumun eğitimini amaçlayan programlar hazırlanırken, çocuk eğitimindeki ihmal ve eskillikler açık bir şekilde görülmekte ve sağlıklı bir çalışmaya rastlanmamaktadır.\nYazar bu eksikliğin bir nebzede olsa giderilmesi amacıyla \"Kur\'an ve Ehlibeyt\'e göre çocuk eğitimi\" kitabını Müslüman\'ız diyen toplumun hizmetine sunmuştur.		\n			','Çocuk Terbiyesi','','publish','closed','closed','','cocuk-terbiyesi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-866',16,'product','',0),(2319,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İslam Devrimi’nin ortaya çıkışı, siyasal İslam düşüncesini iç ve dış düşüncelerin odak noktası hâline dönüştürmüş, bu müddet zarfında birçok soruyu ve çeşitli endişeleri de beraberinde getirmiştir.\nFıkhi, genel anlamda İslami terminolojideki kimi belirsizlikler, bu konuda uzman olmayan kimseler için birçok şüphe ve soru yumağı yaratmış, sıkıntılara sebep olmuştur. Hatta bazı kavramlar ilim sahibi kimi insanların eline ayağına dolaşmış, bu alandaki doğal seyirlerine engel teşkil etmiştir…\nElinizdeki kitapta iki bölüm hâlinde “Siyasal İslam Düşüncesi” ekseninde çağın getirdiği sorulara cevap verilmeye çalışılmıştır.\nBirinci bölüm, genel anlamda din devleti hakkındaki önemli kelami/iktisadi ve özellikle de İslam devleti hakkındaki temel sorulara ayrılmıştır. İkinci bölümde ise velayet-i fakihin tarihsel geçmişi ve delilleri beyan edilmiş, İslam önderinin yetkilerinin sınırları, velayet ve siyasi oluşumlar arasındaki bağıntı, özgürlük ve medeni toplum gibi konular ele alınmış ve gerçeklerin açığa çıkması için de bu konudaki en temel ve önemli sorulara cevap verilmeye çalışılmıştır.		\n			','Din Ve Siyaset','','publish','closed','closed','','din-ve-siyaset','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-867',16,'product','',0),(2320,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				\"Dinimi Öğreniyorum\" kitabi İslam öğretilerini öğrenme yolunda  atılan ilk adım sayılabilir. Bu eserle inanç ilkeleri, ahlak ve İslam hükümleriyle ilgili bilgi edineceksiniz. Basit ve kolay dil kullanılmasına özen gösterilmiştir. Büyükler için de faydalı bir eserdir. Konular alt bölümde ele alınmıştır.\n1- Tevhid ve Allah\'ı Tanıma\n2- Mead ve Ahiret\n3- Nübüvvet (Peygamberi Tanıma)\n4- İmamet\n5- Furu-u Din (Din Hükümleri)\n6- Ahlak ye Adap\nİşlenen konular her Müslümanın bilmesi gereken ve bir bedenin organları gibi birbirine bağlı ve uyumlu konulardır.		\n			','Dinimi Öğreniyorum c.1','','publish','closed','closed','','dinimi-ogreniyorum-c-1','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-868',16,'product','',0),(2321,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				\"Dinimi Öğreniyorum\" kitabi İslam öğretilerini öğrenme yolunda  atılan ilk adım sayılabilir. Bu eserle inanç ilkeleri, ahlak ve İslam hükümleriyle ilgili bilgi edineceksiniz. Basit ve kolay dil kullanılmasına özen gösterilmiştir. Büyükler için de faydalı bir eserdir. Konular alt bölümde ele alınmıştır.\n1- Tevhid ve Allah\'ı Tanıma\n2- Mead ve Ahiret\n3- Nübüvvet (Peygamberi Tanıma)\n4- İmamet\n5- Furu-u Din (Din Hükümleri)\n6- Ahlak ye Adap\nİşlenen konular her Müslümanın bilmesi gereken ve bir bedenin organları gibi birbirine bağlı ve uyumlu konulardır.		\n			','Dinimi Öğreniyorum c.2','','publish','closed','closed','','dinimi-ogreniyorum-c-2','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-869',16,'product','',0),(2322,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Bu kitabın adı Maide Suresi 3. ayetinden alınmıştır. Şeyh Saduk bu kitabı Mehdeviyyet (İmam Mehdi) ile ilgili şek ve şüpheleri ortandan kaldırmak için hazırlamıştır. Bu kitabın hazırlaması ile  ilgili şöyle diyor: \n“Bir gece Rey şehrinde arkamda bıraktığım aile, evlat, kardeşler ve nimetler ile alakalı düşünceye kapılmıştım ki birden uykuya daldım. Mekke’de olduğumu gördüm. Allah’ın evinin (Kabe\'nin) etrafında tavaf ediyorum. Kara taşın (Hacer-ul Esved)  yanında yedinci tavafta iken gelip onu istilam ediyor, öpüyor, selamlayıp şöyle diyordum:\n“Emanetimdir, onu yerine getirdim. Ahdimdir, tamamıyla yerine getirilmesi hakkında bana şahitlik edesin diye onunla ahitleştim.”\nBu esnada Mevlamız, Efendimiz, Zamanın Sahibi İmam Mehdi Kaim’i, Kâbe’nin kapısında ayaküstü durur bir halde gördüm. Kalbim meşgul ve perişan halde ona yakınlaştım. O, yüzümü sezip içimdekileri bildi. O’na selam verdim. O da selamımın cevabını verdi. Sonra bana şöyle dedi:\n“Neden seni kederlendiren şeyi ortadan kaldırması için, gaybet (gizleniş) hakkında bir kitap düzenlemiyorsun?”\nİmam’a şöyle dedim: “Ey Allah’ın Elçisi’nin oğlu! Gaybet (gizlilik) hakkında her şeyi düzenledim.”\nİmam şöyle dedi:\n“Bu yolla değil! Sana bir kitap düzenlemeni ve gaybet hakkındaki bu kitabı düzenlerken orada peygamberlerin de gaybet dönemlerini kaydetmeni emrediyorum!”\nSonra İmam gitti, bense gafil bir şekilde uykudan uyandım ve fecir vaktinin doğuşuna kadar dua, ağlama, ıstırap ve ağrı çekme haline kapıldım…\nSabah vakti olduktan sonra ise Allah’ın velisi ve hüccetinin emrine boyun eğerek, Allah’tan da yardım umarak, O’na tevekkül ederek ve kusurlarımdan dolayı bağışlanma dileyerek bu elinizdeki kitabı düzenlemeye başladım. Başarı yalnız Allah’ın yardımı iledir. Yalnız O’na güvendim ve yalnız O’na yönelirim.”\nŞeyh Saduk		\n			','DİNİN KEMÂLİ','','publish','closed','closed','','dinin-kemali','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-870',16,'product','',0),(2323,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Elinizdeki bu çalışma, XIV. yüzyılla XX. yüzyıl arasında yaşayan Divan şairlerinin Kerbela olayını işleyen şiirlerinden oluşmaktadır.\nPeygamber sevgisiyle Ehlibeyt sevgisini birbirine eklemiş olan insanlar, bu bağı koparmamaya özen göstermişlerdir. Hz. Ali\'den, Hz. Hasan\'dan sonra Hz. Hüseyin\'in de trajik biçimde öldürülüşü Müslümanlar arasında bir matem havası oluşturmuştur...\nMersiye \"ölen bir kimsenin özelliklerini sayarak arkasından ağlamak\" anlamını ifade eder. Ölüm olayı mersiyeyi yedeğinde taşır ve ona davetiye çıkarır. Bu anlamda insanoğlunun tanıştığı ilk acı Hz. Âdem\'in oğlu Habil\'in ölümüdür. Bu olay nedeniyle Hz. Âdem teessüre kapılır. Acısını, hüznünü dile getirir. Ölüm olayı ve hüzün insanoğlunu mersiye ile tanıştırır. Bundan dolayıdır ki, insanoğlunun söylediği ilk şiirin mersiye, ilk mersiyeyi söyleyenin de Hz. Âdem olduğu vurgulanır.\nBir insanın zulümle öldürülmesi, üzüntü ve öfkeyi isyana dönüştürür. Ölüm şekli ve ölen kişinin özelliği de isyanı umumileştirir, halkı rahatsız eder. Ölüm hadisesi üzerinden yılların geçmesi bile yapılanları düzeltmez. Bunun en belirgin örneği Kerbela olayıdır ve Hz. Hüseyin\'in şehit edilmesidir.		\n			','Divan Şiirinde Kerbela Ağıtları','','publish','closed','closed','','divan-siirinde-kerbela-agitlari','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-871',16,'product','',0),(2324,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				“İnsanlardan, kendileri bir şeyi ölçerek aldıkları zaman tam alan; ama onlara bir şeyi ölçüp tartarak verdiklerinde eksik tutan kimselerin vay haline”\nMutaffifin 1-3		\n			','Doğru Ticaret ve Helal Kazanç','','publish','closed','closed','','dogru-ticaret-ve-helal-kazanc','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-872',16,'product','',0),(2325,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Elinizdeki bu eser, mütevazi bir çalışmadan ibarettir. Bu eser bir seyahatname sayılabileceği gibi, şahsım itibariyle yeni bir buluşun hikayesidir.\nElbette bu buluş tekniksel keşifler türünden değil, dini anlayışlar ve mezhebi ekollerle ilgilidir. Yani inanç dünyasına ait bir buluştur.\nHer bir keşif ve buluşun gerçekte insana has bir özellik olan aklı selimin ve doğru düzgün düşüncenin bir mahsulü olduğunu nazara alarak kitabımı, batılın karanlık bulutları altında aklı selimle hakkı batıldan ayıran ve sözleri adalet terazisinde tartıp makul olan kefesini tercih eden ve ileri sürülen görüşleri kabul ve reddetmeden önce birbirleriyle karşılaştıran ve sözlerin yaldızlısına değil, mantıklısına uyan kişilere ithaf ediyorum.		\n			','Doğruya Doğru','','publish','closed','closed','','dogruya-dogru','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-873',16,'product','',0),(2326,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Dua çağrı demektir. Çağrılan Allah\'\'tır. Yardıma, imdata çağrılır. Çağıran; Allah\'\'ın Yarattığı ve yaratıcısına başvurma bilinci verdiği insandır. - Allah; yegâne mutlak varlıktır. Varlığını inkâr etmeye imkân yoktur. Varlğı; var olmak için başkasına ihtiyacı olmayan yegâne varlıktır. İnsan kendi varlığını inkar edemez. Böyle olunca Varlığı, dolayısı ile Allah\'\'ı inkâr edemez. - Allah mutlak, sonsuz ve sınırsız nûr, sonsuz ve sınırsız iyidir. (Kitabın İçinden)		\n			','Duanın Anlamı','','publish','closed','closed','','duanin-anlami','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-874',16,'product','',0),(2327,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İslam\'da itikadi mezhepler ile ilgili birçok eseler yazılmıştır. Ümmetin eline tutuşturulan ve düşüncelerine sunulan bu eserlere bakıldığında, onlarda konu edilen mezheplerin ve sahip bulundukları inançların bir çoğunun, her şeyimizin kaynağını oluşturan ve yine her şeyimizi kendisinden almamız emredilen Kur\'an ve sahih hadislere mutabık olmadığı fark edilir. Onlardan bir kısmı orijin İslam akidesine kendi vehmi görüş ve sapık anlayışını eklerken, bir kısmı da orijinal İslam itikadında eksiltmeler yapmıştır. İşte bu anlayış, Resulullah\'ın (s.a.a), insanların hem iç dünyasını, hem de dış dünyasını tanzim etmek ve mamur kılmak için getirmiş olduğu dini tahrip etmektedir.!\nBirçoğu kaybolmuş ve yalnızca tarih sayfalarında isimleri kalmış söz konusu mezhepler varlıklarını sürdürebilmek için her zaman dinden yana gözükmüş ama dine (İslam\'a) hiçbir zaman teslim olmamış, aksine dini teslim almak için onun dilini kullanmışlardır. Dini, din kılıcı ile yıkmaya çalışan bu fırkalar, inançlarını dinin getirmiş olduğu kitaba (Kuran\'a) uyarlamaları gerekirken, kitabı kendi anlayışlarına, inançlarına uydurmaya çalışmışlardır. Dolayısıyla ya ifrata sapıp ed-din\'e (Allah\'ın gönderdiği dine) ilaveler yapmışlar ya da tefrite sapıp dinde eksiltme yoluna gitmişlerdir.		\n			','Dünya Dinleri ve İnanç Mezhepleri Tarihi','','publish','closed','closed','','dunya-dinleri-ve-inanc-mezhepleri-tarihi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-875',16,'product','',0),(2328,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Elinizdeki eser, bir giriş ve sekiz bölümden oluşmaktadır. Hepsinin ana konusu, tertemiz Ehlibeyt İmamları\'nın siyeri, özellikle hilafet ve hükümetle ilgili sergiledikleri tavırlardır. Giriş olarak sunulan yazı, aslında Üstad\'ın yazılarından alınmıştır. İmam Hüseyin\'le (a.s) diğer Ehlibeyt İmamları\'nın metodu mukayese edilmiştir. Kitabın diğer bölümleri ise, onun farklı mekânlarda ve zamanlardaki konuşmalarıdır. Sırasıyla konuları şunlardır:\n \n-Hz. Ali\'nin Sorunları\n-İmam Hasan\'ın Barışı\n-İmam Zeynelabidin\n-İmam Cafer Sadık ve Hilâfet\n-İmam Musa Kâzım\'ın Şehadeti\n-İmam Rıza ve Veliahtlık Olayı\n-İmam Hasan Askeri\n-Kapsayıcı Adalet ve Beklenen Mehdi		\n			','Ehl-i Beyt İmamları\'nın Siyasi Tutumları','','publish','closed','closed','','ehl-i-beyt-imamlarinin-siyasi-tutumlari','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-876',16,'product','',0),(2329,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Elinizdeki eser, bir giriş ve sekiz bölümden oluşmaktadır. Hepsinin ana konusu, tertemiz Ehlibeyt İmamları\'nın siyeri, özellikle hilafet ve hükümetle ilgili sergiledikleri tavırlardır. Giriş olarak sunulan yazı, aslında Üstad\'ın yazılarından alınmıştır. İmam Hüseyin\'le (a.s) diğer Ehlibeyt İmamları\'nın metodu mukayese edilmiştir. Kitabın diğer bölümleri ise, onun farklı mekânlarda ve zamanlardaki konuşmalarıdır. Sırasıyla konuları şunlardır:\n \n-Hz. Ali\'nin Sorunları\n-İmam Hasan\'ın Barışı\n-İmam Zeynelabidin\n-İmam Cafer Sadık ve Hilâfet\n-İmam Musa Kâzım\'ın Şehadeti\n-İmam Rıza ve Veliahtlık Olayı\n-İmam Hasan Askeri\n-Kapsayıcı Adalet ve Beklenen Mehdi		\n			','Ehl-i Beyt İmamları\'nın Siyasi Tutumları','','publish','closed','closed','','ehl-i-beyt-imamlarinin-siyasi-tutumlari-2','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-877',16,'product','',0),(2330,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				 \nNe yazık ki şu ana kadar bu alanda yazılmış birçok kitapta tam manasıyla taassup ve ön yargıdan kurtulamayan yazarlar, ya olaylara Ehl-i Sünnet gözlüğü veya Şia gözlüğü ile bakarak okuyucuları konunun dışına itmişler ve hakikat peşinde doğruları bulmaya gayret gösteren kimselerin yanılmalarına neden olmuşlardır. Fakat biz bu kitapta her türlü taassuptan uzak bir şekilde sadece ve sadece sağlam delillere dayanarak, okuyucuların hakikatleri tarih sayfalarından çıkarıp bulmalarını sağlayacağız.\n 		\n			','Ehl-i Beyt Mektebi','','publish','closed','closed','','ehl-i-beyt-mektebi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-878',16,'product','',0),(2331,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır. Buna göre hüccet kullardan önce, kullarla beraber ve kullardan sonra hep vardır. Öyle ki, eğer yeryüzünde sadece iki kişi kalsa, onlardan biri hüccet olur.\nİşte tarih boyunca gelen peygamberler ile arkalarından gelen seçkin önderler özveriyi gerektiren hidayet yolunu izlediler, meşakkatli eğitim yolunda yürüdüler. Bu açıdan, ilâhî hüccetlerin, Son Elçi Hz. Muhammed\'in (s.a.a) ve onun hak vasilerinin hayatı önem arz etmektedir.\nPeygamber efendimizin ve Ehlibeyt İmamları\'nın ve onların hakkındaki olaylar üzerinde inceleme yapmanın, fertlerin tarihi olmadığını; bilakis onun, Allah\'ın, insanlık tarihi boyunca peygamberlerin dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilâhî hidayet ve eğitim\" tarihi olduğunu bilmek gerekir. Hz. Peygamber ve Ehlibeyt\'i, yeryüzünde kelimenin tam anlamı ve bütün yönleriyle ilahî halifeliğin canlı tecessümü ve yüce örneğidirler.\nEhlibeyt\'in her biri hakkında özetle kaleme alınan bu çalışma, onların hayatlarından bazı kesitler; kişilikleri, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktan ibarettir…		\n			','Ehl-i Beyt Serisi (14 Kitap)','','publish','closed','closed','','ehl-i-beyt-serisi-14-kitap','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-879',16,'product','',0),(2332,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Hz. Resulullah\'ın (s.a.a) soyundan olan Ehlibeyt\'i sevmek, Kitap ve Sünnet\'in kesin hükmüyle İslâm dininin gereklerindendir. Allah Teala şöyle buyuruyor: \"De ki: Ben buna (tebliğime) karşılık yakınlarımı (Ehlibeyt\'imi) sevmekten başka sizden bir mükafat istemiyorum\" (Şura / 23)\nResul-i Ekrem\'den (s.a.a) mütevatir olarak şöyle rivayet edilmiştir: \"Allah\'ı size verdiği rızıklardan dolayı sevin; beni Allah\'ı sevmenizden dolayı sevin ve Ehlibeyt\'imi de beni sevmenizden dolayı sevin\"\nElinizdeki kitapta, Ehlibeyt\'i sevmenin ve onlara itaat etmenin farz olduğunu bildiren Kur\'ân naslarından bazı örneklere ve yine konuyla ilgili bazı hadislere, ayrıca Ehlibeyt\'i sevmenin şairlerin şiirlerine yansımalarından bazılarını ve bu konuyla ilgili eleştirilerle onlara verilen cevapları bulacaksınız...		\n			','Ehl-i Beyt Sevgisi','','publish','closed','closed','','ehl-i-beyt-sevgisi','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-880',16,'product','',0),(2333,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.1','','publish','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-1','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-881',16,'product','',0),(2334,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.2','','publish','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-2','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-882',16,'product','',0),(2335,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İhtilâflı konuların araştırılıp nereden kaynaklandığı incelenmeden Müslümanlar arasında vahdet ve birlik sağlanamaz. Üç ciltten oluşan bu eserin ilk cildinde delilleriyle birlikte iki büyük İslam mezhebinin ihtilaflı konuları ve bu ihtilafların kaynak ve etkenleri incelenmiş, daha sonra ihtilafı yok etmenin doğru yolları ele alınmıştır. İkinci ciltte iki ekolün, İslam dininin kaynakları hakkındaki görüşleri, üçüncü ciltte ise Resulullah\'ın (saa) sünnetinden içtihad ve reyle amel etme sonucu meydana gelen sapmalara karşı İmam Hüseyin\'in (as) kıyamı ve ardından diğer Ehl-i Beyt İmamları\'nın bu husustaki çabaları incelenmiştir.\nEserde, halifelerin içtihadını İslam dininin kaynaklarından sayan Ehl-i Sünnet mezhebi \"Hilafet Ekolü\" ve On iki Ehl-i Beyt İmamı\'nı İslam dininin öğretilerine ulaşma kaynağı gören Şia Mezhebi ise \"İmamet ve Ehl-i Beyt Ekolü\" olarak ifade edilmiştir.		\n			','Ehl-i Beyt ve Ehl-i Sünnet Ekolleri c.3','','publish','closed','closed','','ehl-i-beyt-ve-ehl-i-sunnet-ekolleri-c-3','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-883',16,'product','',0),(2337,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				On dört Masum-i pak ve On iki İmam\'dan oluşan Ehl-i Beyt, öyle bir Ehl-i Beyt\'tir ki, Allah Teala onları beğenmiş, onları makam ve mevkilerini yüceltmiştir. Allah ve Resulü onları sevmiş, onlar da Allah ve Resulü\'nün emirlerine uyarak bu sevgiye layık olmuşlardır. Bunun içindir ki, Ehl-i Beyt hakkında Kuran-ı Kerim\'de sayısız ayetler oldupu gibi, Resul-i Ekrem\'den de sayısız hadisler nakledilmiştir. Ehl-i Beyt\'e doğru yol almak, onları tanımak, onlar gibi yaşamak, kurtuluş ve yükseliş yolumuz olacaktır.\nBiz Alevilerin aslına dönmesi, birlik olması, ancak Ehl-i Beyt\'e doğru yol almakla, On iki İmam\'ı yeterince tanımakla mümkün olacaktır. İşte ben de bu inancımdan yola çıkarak kitabın adını \"Ehl-i Beyt\'e Doğru\" koydum.		\n			','Ehl-i Beyt\'e Doğru','','publish','closed','closed','','ehl-i-beyte-dogru','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-885',16,'product','',0),(2338,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				İmam Ali (a.s) şöyle buyurur:\nBilin ki şu Kur\'ân, öğüdünde aldatmayan, yol göstermede insanı azdırmayan, söyleyişte yalan söylemeyen bir öğütçüdür. Kur\'ân\'la oturup kalkan, doğrulukta artma, körlükte eksilme ile oturup kalkar. Bilin ki hiç kimseye Kur\'ân\'dan sonra bir ihtiyaç, bir yoksulluk gelip çatmaz; hiç kimseye ona uyduktan sonra bir zenginlik ulaşmaz. Dertlerinize ondan şifa dileyin; güçlüklerinize ondan yardım isteyin; çünkü o en büyük derde bile devadır ki o da küfürdür, nifaktır, azgınlıktır, sapıklıktır. Allah\'tan Kur\'ân\'la dileğinizi dileyin; onunla Allah\'a yönelin; onu vesile ederek halktan bir şey istemeyin; çünkü kullar Allah\'a, ona benzer, onun değerine denk değerli başka bir şeyle yönelemezler.\nBilin ki o şefaatçidir, şefaati kabul edilir; öylesine bir söz söyleyendir ki sözü tasdik olunur; Kur\'ân kıyamet gününde kime şefaat ederse şefaati kabul olur ve Kur\'ân, kıyamet gününde kimin aleyhinde söz söylerse sözü makbul sayılır.\nNehcü\'l-Belâğa, Hutbe: 176		\n			','Ehl-i Beyt\'in Dilinden Kur\'ân-ı Kerim','','publish','closed','closed','','ehl-i-beytin-dilinden-kuran-i-kerim','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-886',16,'product','',0),(2339,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Dua, insanın manevî hayatının bölünmez bir parçasıdır. Dua, insanı sonsuz yüceliğe bağlayan nurlu bir halkadır. Dua, ibadetin özüdür. Dua, son derece aciz bir varlığın mutlak sahibi bir varlığa sırlarını açıp ondan yardım istemesi, yalvarışı ve O\'na yöneliştir.\nİÇİNDEKİ DUALAR:\n-Kumeyl Duası\n-Hz. Ali\'nin Münacatı\n-Ramazan\'ın Günlük Duaları\n-Namaz Sonrası Dualar\n-Recep Ayının Duası\n-Ramazan Ayının Duası\n-İftar Duası\n-Sofra Duası		\n			','Ehl-i Beyt\'ten Dualar','','publish','closed','closed','','ehl-i-beytten-dualar','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-887',16,'product','',0),(2340,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				Kur’ân-ı Kerim, Resul-i Ekrem’in(s.a.a) karanlık asırlarda parlayan yegâne ebedî mucizesidir.\nKur’ân tabiata benzer; üzerinde ne kadar çalışılırsa çalışılsın, yine de çalışılacak birçok alan vardır. Bunun hikmeti ise, Allah Teâlâ’nın bu kitabı, belli bir zaman ve belli bir grup için göndermemesi aksine, bütün asır ve zamanlar için göndermiş olmasıdır… Emîrü’l-Müminin Ali (a.s) Nehcü’l-Belâğa’da (18. hutbe) şöyle buyurmuştur:\n“Kur’ân’ın zahiri güzel ve süslü, bâtını derindir. İnsanı hayrete düşüren özellikleri bitmez, şaşırtıcı şeyleri son bulmaz.”\nKur’ân ilimleriyle ilgili yazılmış olan değerli eserlerden biri de saygıdeğer âlim Hüccetü’l-İslam Murtaza Turabî tarafından Farsça olarak telif edilmiş olan elinizdeki bu kitaptır. Yazar değerli zamanını harcayarak böyle değerli bir kitabı kaleme almış ve Kur’ân ilimlerinde okuyuculara yeni kapılar açmıştır. Onun güzel bölümlerinden biri de Ehl-i Beyt’in çeşitli meselelerde Kur’ân’dan yararlanmalarını açıklayan bölümüdür. Gerçekte yazar eklediği bu bölümle, Ehl-i Beyt’in Kur’ân-ı Kerim’i algılama yöntemini söz konusu etmiştir; bu da fakihler için bir örnek teşkil edebilir.		\n			','Ehl-i Beytin Dilinden Kurân-ı Kerim c.1 ve c.2','','publish','closed','closed','','ehl-i-beytin-dilinden-kuran-i-kerim-c-1-ve-c-2','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-888',16,'product','',0),(2341,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân 1-15','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-1-15','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-889',16,'product','',0),(2342,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.1','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-1','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-890',16,'product','',0),(2343,1,'2020-05-08 00:53:02','2020-05-07 21:53:02','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.10','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-10','','','2020-05-10 23:18:19','2020-05-10 20:18:19','',0,'http://islamex.com/?product=import-placeholder-for-891',16,'product','',0),(2344,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.11','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-11','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-892',16,'product','',0),(2345,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.12','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-12','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-893',16,'product','',0),(2346,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.13','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-13','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-894',16,'product','',0),(2347,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.14','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-14','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-895',16,'product','',0),(2348,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.15','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-15','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-896',16,'product','',0),(2349,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.2','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-2','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-897',16,'product','',0),(2350,1,'2020-05-08 00:53:04','2020-05-07 21:53:04','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.3','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-3','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-898',16,'product','',0),(2351,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.4','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-4','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-899',16,'product','',0),(2352,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.5','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-5','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-900',16,'product','',0),(2353,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.6','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-6','','','2020-05-10 23:18:20','2020-05-10 20:18:20','',0,'http://islamex.com/?product=import-placeholder-for-901',16,'product','',0),(2354,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.7','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-7','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-902',16,'product','',0),(2355,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.8','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-8','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-903',16,'product','',0),(2356,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				el-Mîzan gibi çok yönlü bir tefsiri okumanın Kur\'ân-ı Kerim\'in anlaşılması ve tanıtılması açısından kaçınılmaz ve gerekli olduğunu söylemek mümkündür. Bu büyük tefsire her bakımdan farklı bir tefsir diyebiliriz.\nÖncelikle Kur’an\'ı Kur’an\'la tefsir etmek bakımından farklıdır.\nİkincisi Kur’an\'ı hadisle tefsir etmek bakımından farklıdır.\nÜçüncüsü sosyolojik bir tefsir olmak bakımından farklıdır.\nDördüncüsü felsefî bir tefsir olmak bakımından farklıdır.\nBeşincisi mukayeseli tefsir olmak bakımından farklıdır.\nAltıncısı irfanî bir tefsir olmak bakımından farklıdır.\nMurtaza Mutahharî\'nin deyimiyle “Ansiklopedik bir tefsir” olan el-Mîzan bu saydığım ve daha saymadığım birçok hususları aynı potada eritip yepyeni değerler üreten bir tefsir olmak bakımından da farklıdır. Bu güne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. El-Mîzan’ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama el-Mîzan çığır açıcı bir tefsir olarak daha uzun bir zaman saltanatını sürdürecektir.		\n			','El-Mîzân Fî Tefsîr\'il-Kur\'ân c.9','','publish','closed','closed','','el-mizan-fi-tefsiril-kuran-c-9','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-904',16,'product','',0),(2357,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Allame Şerefüddin(öl. 1957), hayatı boyunca, aynı kökene sahip olan; ilahî vahiyden ve Nebevî sünnetten beslenen Şiîlik ile Sünnîlik arasındaki ihtilâfların iki mezhep arasında bir husumete dönüşmesinden rahatsızlık duymuş, bu rahatsızlığını da Sünnî bir âlim olan Şeyh Selim el-Bişrî (öl. 1916) ile paylaşmıştır. İki âlim, Şia ve Ehlisünnet arasındaki ihtilâflı meseleleri ortaya koyup açıklığa kavuşturmak, böylelikle iki mezhep arasındaki husumete bir son vermek için mektuplaşmaya karar vermişlerdir. Şeyh el-Bişrî ile yazışmalarını kitap haline getirerek ortaya çıkan iyimser tabloyu kalıcılaştırmak, gelecek kuşaklara aktarmak isteyen Allame Şerefüddin, elinizdeki eserin ortaya çıkış hikâyesini anlatırken amacını şöyle ortaya koyar:\n“Böyle bir kitap yazma düşüncesi içindeki mektuplardan çok daha eskilere dayanır. Bu düşünce, gençliğimin ilk günlerinden beri, şimşeğin bulutların arasında parıldaması gibi göğsümde parıldamaya, gayretin galeyana gelmesi gibi kanımda kaynamaya başlamıştı. Engebesiz düz bir yol bulmak istiyordum ki, Müslümanları, aralarındaki ihtilâf fitnesini bitirecek, gözlerindeki perdeyi indirip hayata ciddî yönünden bakmalarını sağlayacak bir sınırda durdurabilsin; onları üzerlerine farz olan dinî ilkeye döndürüp, hep birlikte Allah’ın ipine sımsıkı sarılmalarını ve hak bayrağı altında birbirlerinin pazısını güçlendiren iyi kardeşler olarak ilim ve amelde ilerlemelerini sağlasın.”		\n			','El-Müracaat','','publish','closed','closed','','el-muracaat','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-905',16,'product','',0),(2358,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifba c.1','','publish','closed','closed','','elifba-c-1','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-906',16,'product','',0),(2359,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifbâ c.1','','publish','closed','closed','','elifba-c-1-2','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-907',16,'product','',0),(2360,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Hz. Peygamber şöyle buyurmuştur:\"Ey Müslümanlar, ben sizin aranızda iki ağır ve değerli emanet bırakıyorum ki eğer onlara sarılırsanız hiçbir zaman sapıklığa düşmezsiniz. Onlardan biri diğerinden daha büyük olan Allah\'ın kitabı Kur\'ân\'dır ki, gökten yere uzanan bir ip misali gibidir.Diğeri ise benim itretim olan Ehlibeyt\'imdir. Bu ikisi Kevser havuzu başında bana varıncaya kadar hiçbir zaman birbirinden ayrılmazlar. Bakın görün, benden sonra bu emanetlere nasıl davranacaksınız?!\"		\n			','Elifbâ c.2','','publish','closed','closed','','elifba-c-2','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-908',16,'product','',0),(2361,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				“Emr-i Mâruf ve Nehy-i Münker’de bulunarak dini ihya etmek için çoluk çocuğunu Kerbela kurbangâhına götürüyorum” diyene.\nKötülükten sakındırdıkları için sürgün edilip Rebeze çöllerinde garip bir şekilde can veren Ebuzerlere.\nBizler bugün bir kelime dahi söylemeye cesaret edemezken, iyiliklerin yayılması ve kötülüklerin önlenmesi için mücadele verip canlarını ve mallarını feda eden, hapse düşen, işkenceye maruz kalan ve sürgün edilen; ama tüm bunlara sabreden zamanın Yusuflarına…		\n			','Emr-i Mâruf ve Nehy-i Münker','','publish','closed','closed','','emr-i-maruf-ve-nehy-i-munker','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-909',16,'product','',0),(2362,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				İnsan olmak ancak; kemale erme, kulluk etme, Müslümanca yaşama, Allah\'ı, sahip ve hakim bilme ve Allah\'a ihlaslı bir şekilde ibadet etmeyle gerçekleşebilir. Namaz, yaratıcımızla olan dostluğumuzdur; bu konuda gevşeklik göstermeyelim. Namaz, \"kulun\", \"Yaratıcısıyla\" konuşmasıdır; onu sevelim. Namaz, ruhumuzun gıdasıdır; onu unutmayalım. Dikkat ve kalp huzuru, namazımızın can ve ruhudur; namazda devamlı Allah\'ı yad edelim. Namaz, münker ve kötülüklerden alıkoyar; ondan daha fazla faydalanmaya çalışalım, onu en temel işlerimizden biri kabul edelim.		\n			','En İyi Dost Namaz','','publish','closed','closed','','en-iyi-dost-namaz','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-910',16,'product','',0),(2363,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Kur\'an ve İrfan Açısından Esma-i Hüsna:\nVarlık âleminde görülen her kemal, mutlak kemalden kaynaklanmıştır ve gerçekte her varlık, sahip olduğu kemal oranında o mutlak hakikati gösterir. Zira her varlık O\'nun cilve ve tecellisidir ve her tecelli bir şekilde O\'nu yansıtır. Bir başka tabirle şöyle diyebiliriz: Bir bakıma bütün varlıklar yüce Allah\'ın güzel isimleridir. Zira bütün varlıklar, mukaddes Hakkın zatının kemallerinden bir kemal taşımaktadır. Aynı zamanda mümkinü\'l-vücud olduklarından dolayı bir takım eksiklikleri ve noksanlıkları da vardır. Yüce Allah\'ın isimleri, bir yandan bütün kemallere sahip olduklarından ve öte yandan da eksiklik ve noksanlığın her türünden münezzeh olduğundan dolayı esmâ-i hüsnadır (en güzel isimlerdir) ve hatta güzel isimler sadece yüce Allah\'ın zatına münhasırdır.\nMeşhur olan görüşe göre Yüce Allah\'ın özel ismi Allah lafz-ı celali dışında Kur\'ân-ı Kerîm\'de Allah\'a yüz otuz iki isim nispet edilmiştir. Bu isimlerden her biri vasfî bir anlama sahiptir ve her biri, bir şekilde Allah\'ı tanıtır. Biz burada bu isimleri alfabetik sıralamaya göre ele alacağız.		\n			','Esma-i Hüsnâ','','publish','closed','closed','','esma-i-husna','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-911',16,'product','',0),(2364,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Evlilik, her insan hayatı açısından en önemli ve en büyük olaylardan biridir. Evlilikte başarılı olunması ya da olunmaması eşlerin her biri için kader tayin edici niteliktedir.\nElinizdeki kitap, eş seçimi ve düğün öncesi yapılması gerekenler konusunda gençlere yardımcı olmak amacıyla telif edilmiştir. Çocuklarının mutluluğunu düşünen anne ve babaların da bu kitaptan yararlanabilecekleri açıktır. Kitabın telifi sırasında Hz. Peygamber\'in ve Ehl-i Beyt İmamları\'nın yol gösterici değerli hadislerinden istifade edilmiştir.\nAyrıca başarılı ve başarısız evlilik yapmış birçok ailenin hayatları konusunda yapılan incelemelerden de yararlanılmıştır. Uyuşmazlıklara, çekişmelere, boşanmalara sebep olan faktörlerin incelenmesi bu konuda yardımcı olmuştur. Yazar, başarılı ya da başarısız evlilik yapmış birçok aile ile şahsen doğrudan temas hâlinde olmuş, onların sorunlarını ve buna sebep olan etkenleri incelemiş ve kitabın telifinde bunlardan ilham almıştır.		\n			','Eş Seçimi','','publish','closed','closed','','es-secimi','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-912',16,'product','',0),(2365,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Bu kitapta İslam’ın evliliğe verdiği önem ve insanın cinsellik sorununu nasıl halletmeyi öngördüğü, ayet ve hadisler ışığında anlatılmaya çalışılmıştır. Çarpık ilişkiler insanı bireysel ve sosyal yaşamında, dünyevi ve uhrevi hayatında nasıl bir yozlaşmaya ve felakete sürüklediğini vurgulanarak bu alanda İslam’ın beşeri ideolojilerle mukayese dahi edilmeyecek metin görüşleri anlatılmaya ve aktarılmaya çalışılmıştır.		\n			','Evlilik ve Cinsel Sorunlar','','publish','closed','closed','','evlilik-ve-cinsel-sorunlar','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-913',16,'product','',0),(2366,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Genel olarak Batı ve İslam İnsan Hakları perspektifinden insanın haysiyeti, onuru ve saygınlığından daha önemli ve daha temel bir konu yoktur. Buna göre, insan hakları konusunda karar verici konumda olan merkezlerden açıkça ve ciddiyetle şunu istemek gerekir: Eğer şimdiye kadar bu düşüncede olmamışlarsa, bundan sonra kesinlikle şu düşüncede olmalıdırlar: Bir an önce Doğulu ve Batılı ruh bilimcileri -profesyonel davranış bilimcileri değil-, hukukçuları, ahlak bilimcileri, dünyanın ilahi bir kitaba dayanan resmî dinlerinin otoriteleri, kültür bilimcileri ve diğerlerini kapsayan insan bilimcileri bir araya toplayıp, kendilerine yeterli fırsat ve mühleti vererek, insan haklarını hayat hakkı, saygınlık hakkı, öğretim ve eğitim hakkı, sorumlu özgürlük hakkı ve kanunlar ve kurallar karşısında eşitlik hakkı temellerine dayandırarak felsefeler, insani bilimler ve dinlerin asli kitaplarının ortak ilkeleri perspektifinden kapsamlı bir biçimde araştırıp incelemeleri ve genel bir insan hakları düzeninin bilinçli kabulü için yolu açmaları gerekmektedir.\nGerçek şu ki, eğer insanların özünlü haysiyet ve saygınlığı konusu ciddi biçimde ispat olmazsa, tarih boyunca savaşlar, cinayetler ve haksızlıkların başlıca etkeni olan “Ben amacım, başkaları araç” yıkıcı formülü, her zamanki işinden el çekecek değildir.		\n			','Evrensel İnsan Hakları','','publish','closed','closed','','evrensel-insan-haklari','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-914',16,'product','',0),(2367,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Elinizdeki bu kitapçık; her biri Şehid Ayetullah Mutahhari’nin iki kitabından seçilmiş iki bölümden oluşmakta olup, her bölümün ortak noktası Gadir-i Hum vakası ve hadisi ile bunların Ali’nin (a.s) imametine olan delaletidir. \nBirinci bölüm, “Gadir ve Müslümanları İçerden Tehdit Eden Tehlike” başlığı altında yer aldığı On Beş Konuşma (Panuzdeh Goftar) kitabından alınmıştır. İkinci bölüm ise, şehid mütefekkirin İmamet ve Önderlik (İmamet ve Rehberi) kitabının “Gadir Hadisinin Ali’nin (a.s) İmametine Delaleti” başlığı altında yer alan kısmıdır.		\n			','Gadir Hadisi ve İmamet Meselesi','','publish','closed','closed','','gadir-hadisi-ve-imamet-meselesi','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-915',16,'product','',0),(2368,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				1941 yılında Antakya’da doğdum. Öğrenimimi Antakya’da tamamladıktan sonra 1973 yılında ailemle birlikte Almanya’ya gittim. Almanya’da bulunduğum süre içerisinde, Ehl-i Beyt’i ve onların İslâm dinindeki üstün konumlarını merak ederek, değişik eserlerden faydalanma imkânına kavuştum.\nÖzellikle yüce dinimiz İslâm’ın biz inanan insanlara gösterdiği aydınlık yolu seçmek ve İslâm’ın sönmeyen ışığını inananlarla paylaşmak amacıyla, değişik görüşlerdeki sayısız eserlerden yararlandım. Kaleme aldığım bu eser, sözünü ettiğim birikimin bir göstergesidir. Yüce peygamberimiz Hz. Muhammed’in (s.a.a) özü ve soyu olan Ehl-i Beyt’in haklılığı ve İmam Ali b. Ebi Talib’in (a.s), Hz. Peygamber’den sonra vasi tayin edildiğine ilişkin görüşleri değişik kaynaklardan deliller sunarak, yanlış anlaşılmaları ve yanlı düşünceleri bertaraf etmek istedim.\nYaşadığımız evrende, dinimizin gerektirdiği üstün fazilet ve erdemlilik ilkesiyle yola çıkarak, yararlı bir eser sunduğum kanaatindeyim.\nEserimde ele aldığım vaka; dinimizin kemale erdiği noktada da çok önemlidir. İster Gadir-i Hum, ister el-Ğadir diye adlandırılmış olsun; önemli olan eserimin adını da taşıyan “el-Ğadir” olayının spekülasyonlarına son vermesi ve yüce dinimiz İslâm’ın gösterdiği aydınlığın biz inananlara yansımasıdır.		\n			','Gadir-i Hum','','publish','closed','closed','','gadir-i-hum','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-916',16,'product','',0),(2369,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Hz. Peygamber’in (s.a.a) Ahir Zaman Müminlerinden Haber Vermesi:\nİmam Ali (as) şöyle buyuruyor: “Hz. Peygamber (saa) uzun bir vasiyetinde bana hitaben şöyle buyurdu:\nYa Ali! İman açısından halkın en hayret verici olanları ve yakin açısından da en büyük insanlar, ahir zamanda gelecek olan kimselerdir. Onlar Peygamber’i görmemiş ve imam da onlardan gizlidir. Bununla birlikte onlar beyaz sayfalara nakış olunmuş siyah hatlar vasıtasıyla (yazılı belgelere) iman ederler.\"		\n			','Gaybi Haberler','','publish','closed','closed','','gaybi-haberler','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-917',16,'product','',0),(2370,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Ben bu kitaplarımı yazarken bir tarihçi gibi tarih kitabı yazmadım. Ben edebiyatçı olmadığım için böyle bir kitapta yazmadım. Ben romancı da değilim. Bir mizah yazarı olarak da yazmadım. Zaten böyle bir ilme de sahip değilim. Ancak bir kardeşiniz olarak, bu kitaplarımı vatanını, milletini seven bir insan olarak dertleriyle dertlendiğim bu toplumun bir mensubu olarak, tarihin beraberinde getirdiği \"Alevilik nedir?\" sorusunun cevabını bulmaya çalışmaktayım.		\n			','Gelin Canlar Bir Olalım','','publish','closed','closed','','gelin-canlar-bir-olalim','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-918',16,'product','',0),(2371,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				İslam dininin tüm eğiti ve öğretileri iki ana başlık altında değerlendirilebilir: Birincisi; inançsal ve ideolojik konular ki buna, \"Usul-i Din\" yani dinin temelleri denir. İkincisi; ameli ve fer\'i konular ki bunda da, \"Füru-i Din\" yani Usul-i Din\'in uzantısı ve fer\'i konumunda olan konular denir. Çünkü her insan kendi dünya görüşü ve inancı doğrultusunda hareket eder.\nBeş inanç temelinin üçü, yani tevhid, nübüvvet ve mead kâfir ile Müslüman\'ı birbirinden ayırt etme ölçüsü, diğer ikisi yani, adl ve imamet ise Ehli Beyt Ekolünü diğer ekollerden ayıran ölçüdür.\nElinizdeki kitapta bir Müslüman gencin bilmesi gereken bu konuların tümü özetle ele alınmıştır.		\n			','Genç İlmihali ve Caferî Mezhebi\'nin Esasları','','publish','closed','closed','','genc-ilmihali-ve-caferi-mezhebinin-esaslari','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-919',16,'product','',0),(2372,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				Ayetullah Hameneî “Nur Diyârı” adıyla hazırlanan radyo programının çalışma ekibiyle buluşmasında, program yapımcısına birçok iltifatta bulunarak şöyle demiştir: “Bu çalışma yirmi yıl uzarsa, sizin de yaptığınız iş sadece bu olsa, yine de çalışmaya değer!” \nBaşta Peygamberlere ve Masum İmamlara (a.s) dair Kur’ân Kıssaları Edebiyat Festivali olmak üzere İran’ın saygın edebiyat festivallerinde çeşitli ödüllere değer görülen yazar, kitabının bu denli ilgi görmesinin nedenini, “Kanaatimce kitaba gösterilen ilginin nedeni yazarının kabiliyeti değildir; aslında bizzat eserin sahibi, yani Hz. Peygamber (s.a.a) kitabın ilgi görmesine sebep olmuştur” sözleriyle açıklar.		\n			','Gözde Yetim','','publish','closed','closed','','gozde-yetim','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-920',16,'product','',0),(2373,1,'2020-05-08 00:53:05','2020-05-07 21:53:05','		\n				İletişimde insanın iç dünyasını, duygularını ve ruh halini yansıtan anlatım türlerinden şiirin bir başka yeri vardır.\n\"Şiir sözün gözyaşıdır\" söylemi, anlatılmak istenen mananın en çarpıcı ifadesidir. Kendi türünde bir ilk sayılan büyük bir çalışmanın ürünü bu kitapta, Hz. Muhammed (s.a.a.) ve pak Ehlibeyti hakkında yüzlerce şiir, mersiye ve türküler bir araya getirilmiş ve titiz bir çalışma yapılarak eski ve yeni kuşak aşıkların, ozanların ve şairlerin eserlerinden bir derleme yapılarak Ehlibeyt dostlarının hizmetine unulmuştur.\nİçindekiler:\nHz. Muhammed (s.a.a)\nEhlibeyt (a.s)\nHz. Ali (a.s)\nHz. Fatıma (s.a)\nHz. Hasan ve Hüseyin (a.s)\nHz. Mehdi (a.s)\n\"Ehlibeyt\" Çocuk Şiirleri\nSinezenler		\n			','Gülzâr-ı Ehli Beyt','','publish','closed','closed','','gulzar-i-ehli-beyt','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-921',16,'product','',0),(2374,1,'2020-05-08 00:53:07','2020-05-07 21:53:07','		\n				Tarih boyunca Aşurai değerlerin ve Hüseyni mesajların yaşatılması ve insanlara ışık tutmasını sağlamak için Ehlibeyt\'in ve dostlarının istifade ettikleri en etkili vesilelerden biri de şiir sanatıdır. Bu yeteneğe sahip şairler sürekli Ehlibeyt İmamları tarafından teşvik edilmiş, ödüllendirilmiş, ayrıca büyük sevaplar alacakları vaat edilmiştir.\nElinizdeki bu mütevazi çalışma işte bu kutsal sünneti devam ettirip yaşatmak ve Hüseynî mektebin İlahi mesajlarını insanlara ulaşmasına küçük bir katkıda bulunma amacıyla geçmiş ve günümüz şairlerin Hüseyni nidalarından ve ruhu okşayan, göz yaşartan, gönlü nurlandıran nefeslerinden seçilerek derlenmiştir.		\n			','Gülzâr-ı Hüseynî','','publish','closed','closed','','gulzar-i-huseyni','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-922',16,'product','',0),(2375,1,'2020-05-08 00:53:07','2020-05-07 21:53:07','		\n				 \nKitapta İmam Humeyni’nin (ra) fetvaları esas alınmış, Türkiye’de taklit edilen diğer müçtehitlerin farklı fetvaları da dipnotta açıklanmıştır. Dipnot düşülmeyen konularda fetvalarını açıklamaya çalıştığımız müçtehitler arasında görüş birliği vardır. Çalışmalarımızın kısa olmasına özen gösterdiğimiz için sadece en önemli hac ve umre meselelerine ve onların bazı müstehap amellerine değinmekle yetindik. Bu çalışmalarımızda mümkün oldukça zor ıstılah ve sözcükleri kullanmaktan kaçındık.\n 		\n			','Hac Rehberi','','publish','closed','closed','','hac-rehberi','','','2020-05-10 23:18:21','2020-05-10 20:18:21','',0,'http://islamex.com/?product=import-placeholder-for-923',16,'product','',0),(2376,1,'2020-05-08 00:53:07','2020-05-07 21:53:07','		\n				Hac, yaratılıştan kopuş ve Hakk’a yöneliştir; yaratılıştan Hakk’a doğru yolculuğa çıkış ve Allah dışında her şeyden uzaklaşmaktır. İnsan, hacca gitmekle melekûtun tadını duyumsayacaktır. O, nur ve sevinç kaynağına yol bulmuş bir misafirdir. Hacı, Allah’a doğru firar eden kimsedir. Hac yolunu kat edişin birtakım konak ve makamları vardır; bunun zirvesi ise Hak ile buluşmaktır. Hac, kurtuluşun ve büyük başarının yoludur. Bu evin ziyaretçisi, göğün karanlıklarında parlayan bir yıldız gibidir ve adı da Allah’ın defterine kaydedilir.\nAllah evinin ziyaretçisi, ilahî dergâha kabul edilir, Allah’ın misafiri olur ve misafir olarak da O’nun huzuruna çıkar. Allah, hacıya ziyafette bulunur, onu kendi korumasına alır ve onun sorumluluğunu kendisi üstlenir. Ziyaretçi bu misafirlikte, serilmiş olan ilahî sofraya oturur ve semavi yemeklerle beslenir. Misafir, ev sahibini gönlüyle görür ve O’nu görmeye gider, Allah da keramet ve hediyelerini ona sunar. Allah’a misafir olmanın ödülü cennettir.\nElinizde bulunan eser altı dersten ibarettir ve her biri, haccın nurlu sırlarını ve irfanî şifrelerini şerhe dönüktür.		\n			','Haccın Sırları','','publish','closed','closed','','haccin-sirlari','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-924',16,'product','',0),(2377,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Haccın irfanî boyutunda taşıdığı esrarı ve zarafeti anlatan güzel ve latif sözlerden biri, Seyyidu’s-Sacidin İmam Ali b. Hüseyin Zeynelabidin’in (a.s) sözüdür. İmam Zeynelabidin (a.s) hacdan dön- düğü seferlerden birinde, Şiblî adında biri, o hazreti karşılamaya gelir. İmam Zeynelabidin (a.s), Şiblî’ye “Haccı yerine getirdin mi?” diye sorar. Şiblî cevabında “Evet, ey Resulullah’ın (s.a.a) evladı.” der. İmam (a.s), hac amelleri ve mekânlarının sırları hakkında kendisine sorular sorar ama tüm sorulara Şiblî’nin verdiği cevap olumsuzdur. İmam (a.s) şöyle buyurur: “Öyleyse sen bu ameli yerine getirmemişsin. Mikat’a gitmemişsin, tavaf yapmamışsın ve…”		\n			','Hadis-i Şiblî','','publish','closed','closed','','hadis-i-sibli','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-925',16,'product','',0),(2378,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','Muharrem Ayının Onuncu Günü\n\nMuharrem ayının, onuncu günü,\n\nBoyandın al kızıl, kana Kerbelâ.\n\nYaktın ciğerimi, yıktın gönlümü,\n\nSenin de ciğerin, yana Kerbelâ.\n\n \n\nOla ki, Yezit’in dostuysan eğer,\n\nSu yolunu sen de, kestiysen eğer,\n\nHüseyin ölürken, sustuysan eğer,\n\nYüzbin lanet olsun, sana Kerbelâ.\n\n \n\nSöylerim sözümü, ben usanmadan,\n\nEhl-i Beyt’e su ver, ciğer yanmadan,\n\nKendi öz kanını, hiç utanmadan,\n\nEyledin Kasım’a, kına Kerbelâ.\n\n \n\nVelayet der, sararıpta solmuşam,\n\nElden bir sey gelmez, naçar kalmışam,\n\nHüseyin aşkından, deli olmuşam,\n\nDerin yara oldun, bana Kerbelâ.\n\n                                               Velayet Aytan\n\n ','Halk Şiirinde Kerbela Ağıtları','','publish','closed','closed','','halk-siirinde-kerbela-agitlari','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-926',16,'product','',0),(2379,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, hidayet önderlerinin birincisi olan Hz. Muhammed\'in (s.a.a) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.1','','publish','closed','closed','','hidayet-onderleri-c-1','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-927',16,'product','',0),(2380,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın sekizincisi ve hidayet önderlerinin onuncusu olan İmam Rıza\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.10','','publish','closed','closed','','hidayet-onderleri-c-10','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-928',16,'product','',0),(2381,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın dokuzuncusu ve hidayet önderlerinin on birincisi olan İmam Muhammed Cevad\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.11','','publish','closed','closed','','hidayet-onderleri-c-11','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-929',16,'product','',0),(2382,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın onuncusu ve hidayet önderlerinin on ikincisi olan İmam Ali Naki el-Hadi\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.12','','publish','closed','closed','','hidayet-onderleri-c-12','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-930',16,'product','',0),(2383,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın onbirincisi ve hidayet önderlerinin onüçüncüsü olan İmam Hasan Askeri\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.13','','publish','closed','closed','','hidayet-onderleri-c-13','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-931',16,'product','',0),(2384,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Resulullah\'tan (s.a.a) sonra Ehl-i Beyt İmamları\'nın onikincisi ve hidayet önderlerinin ondördüncüsü olan İmam Mehdi\'nin (a.s) hayatı incelenmiştir. Yüce Allah bütün ümmetlere, yeryüzü zulüm ve haksızlıkla dolduktan sonra onun eliyle her tarafı adaletle dolduracağını vaat etmiştir.		\n			','Hidayet Önderleri c.14','','publish','closed','closed','','hidayet-onderleri-c-14','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-932',16,'product','',0),(2385,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın birincisi ve hidayet önderlerinin ikincisi olan İmam Ali\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.2','','publish','closed','closed','','hidayet-onderleri-c-2','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-933',16,'product','',0),(2386,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, örnek kadın ve masum hidayet önderlerinin üçüncüsü olan Hz. Fatımatü\'z-Zehra\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.3','','publish','closed','closed','','hidayet-onderleri-c-3','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-934',16,'product','',0),(2387,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın ikincisi ve hidayet önderlerinin dördüncüsü olan İmam Hasan Müçteba\'nın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.4','','publish','closed','closed','','hidayet-onderleri-c-4','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-935',16,'product','',0),(2388,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın üçüncüsü ve hidayet önderlerinin beşincisi olan İmam Hüseyin b. Ali\'nin (a.s) hayatı incelenmiştir. O, Hz. Muhammed Mustafa\'nın (s.a.a) bildirdiği gibi zalimlerin oluşturdukları tufana karşı ümmet için \"Hidayet çırağı ve kurtuluş gemisi\" idi.		\n			','Hidayet Önderleri c.5','','publish','closed','closed','','hidayet-onderleri-c-5','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-936',16,'product','',0),(2389,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın dördüncüsü ve hidayet önderlerinin altıncısı olan İmam Zeynelabidin\'nin (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.6','','publish','closed','closed','','hidayet-onderleri-c-6','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-937',16,'product','',0),(2390,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın beşincisi ve hidayet önderlerinin yedincisi olan İmam Muhammed Bagır\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.7','','publish','closed','closed','','hidayet-onderleri-c-7','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-938',16,'product','',0),(2391,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\n \nElinizdeki bu kitapta, Resulullah\'tan (s.a.a) Ehl-i Beyt İmamları\'nın altıncısı ve hidayet önderlerinin sekizincisi olan İmam Cafer-i Sadık\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.8','','publish','closed','closed','','hidayet-onderleri-c-8','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-939',16,'product','',0),(2392,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz. Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.\nElinizdeki bu kitapta, Ehl-i Beyt İmamları\'nın yedincisi ve hidayet önderlerinin dokuzuncusu olan İmam Musa Kâzım\'ın (a.s) hayatı incelenmiştir.		\n			','Hidayet Önderleri c.9','','publish','closed','closed','','hidayet-onderleri-c-9','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-940',16,'product','',0),(2393,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Tarihin başlangıcından itibaren bütün çağlar ve yüzyıllar boyunca peygamberler ile onların vâsileri, ilâhî hidayet meşalesini elden ele taşımışlardır. Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır.\nEhl-i Beyt, Peygamberimizin (s.a.a) Allah’ın emri ile kendinden sonra ümmetin önderliğini üstlenmek üzere tanıttığı en hayırlı kimselerdir.\n“Ben size iki değerli emanet bırakıyorum. Bunlara sarıldığınız takdirde kesinlikle sapıtmazsınız. Bunlar Allah’ın kitabı ile benim Ehl-i Beyt’imdir. Bunlar Havuz’da yanıma gelinceye kadar birbirlerinden asla ayrılmayacaklardır.”\nEhl-i Beyt’in hayat çizgisi, Hz Peygamber (s.a.a) döneminden sonraki İslâm’ın gerçek çizgisini yansıtır. Onların hayatlarını kapsamlı biçimde incelemek, köklü İslâm hareketinin kapsamlı bir portresini gözler önüne serer.\nBu hususta Dünya Ehl-i Beyt Kurultayı’nın, Şia’nın düşünürlerinden oluşturduğu bir komisyon aracılığıyla hazırlattığı “Hidayet Önderleri” unvanıyla 14 ciltten oluşan ve konusunda kaynak olan dev çalışması şayan-ı teveccühtür.\nEhl-i Beyt hareketi hakkında bu inceleme, elçilerin sonuncusu Abdullah oğlu Muhammed Mustafa (s.a.a) ile başlayıp, vâsilerin sonuncusu ve beklenen Mehdi Muhammed b. Hasan Askerî (a.s) ile son buluyor.		\n			','Hidayet Önderleri Seti 1-14','','publish','closed','closed','','hidayet-onderleri-seti-1-14','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-941',16,'product','',0),(2394,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Hikmetname-i Lokman, yeni bir çalışmanın ürünüdür. İbrahimî dinler sürecinde yaşayan hekîmin en meşhur öğütleri, kolay ve yeni bir yöntemle kıymetli okurlara aktarılmaktadır.\nBu hikmetname on bölüm olarak tanzim edilmiştir: Lokman Hekîm’in hayatı, Kur’an-ı Kerim’de aktarılan Lokman’ın öğütleri, hikmetlere dair öyküler, ilim ve marifete yönelik hikmetleri, kendini yetiştirme etkenleri ve afetleriyle ilgili hikmetleri, sosyal ve ahlaki adaba dair hikmetleri, atasözü konumundaki önemli sözleri, çeşitli içerikte ve kapsamlı hikmetleri.\nBunların tümü Lokman’la ilgilidir; ya bizzat Lokman’ın dilinden ya da Lokman’la ilgili aktarılanlardır.		\n			','Hikmetname-i Lokman','','publish','closed','closed','','hikmetname-i-lokman','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-942',16,'product','',0),(2395,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Hizbullah ile İsrail’in 33 günlük savaşını ve bu savaşta, Hizbullah’ın İsrail’e karşı kazandığı zafere ilişkin kanıtları ve bundan çıkarılması gereken dersleri ele alan bu kitapta yazar, aslında bu savaşın, Amerika ve İsrail tarafından Hizbullah’ın silahsızlandırılmasına yönelik girişimlerden kaynaklandığını, özellikle Irak’ta gelişen olaylardan sonra Amerika’nın “İsyan Üçgeni” olarak nitelediği İran, Irak ve Lübnan’daki İslâmî güçleri çökertmekle “Yeni Ortadoğu Projesi”ni uygulamaya geçirme sevdasını boşa çıkartmak amacı taşıdığını akıcı bir üslupla ortaya koyuyor…		\n			','Hizbullah - İsrail Savaşı','','publish','closed','closed','','hizbullah-israil-savasi','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-943',16,'product','',0),(2396,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Elinizdeki iki bölümden oluşan eserin ilk bölümünde Hüseynî yöntemin yüce Peygamberimizin ve geçmiş peygamberlerin özellikle Hz. İbrahim\'in yöntemi ile aynı olduğu ele alınmıştır. İkinci bölümde ise tüm ilâhî kıyamlar gibi Hz. Hüseyin\'in kıyamının da asıl hedefinin insan aklının olgunlaşmasını ve filizlenmesini sağlamak olduğu açıklanmış, ardından aklın tanımı, aklın işleyiş niteliği, aklî hayat, aklın kemalinin nelerle sağlanacağı, peygamberlerin bu husustaki misyonları, aklı tutsak etmek isteyenlerin girişimleri ve yöntemleri, aklın filizlenmesinde Hüseynî (a.s) kıyamın etkisi, dinin filizlenmesi için Hüseynî (a.s) eserin sürdürülmesi gerektiği gibi konular ele alınmıştır.		\n			','Hüseynî Kıyam ve Akıl','','publish','closed','closed','','huseyni-kiyam-ve-akil','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-944',16,'product','',0),(2397,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Hz. Rasulullah\'ın (s.a.a) \"Âlemlerin Kadınlarının Efendisi\" olarak nitelediği \"Fatıma\"nın hayatı bizim için örnek teşkil ediyor. Hz. Fatıma tek bir bakış açısıyla değerlendirilip anlatılabilecek bir şahsiyet değildir. Dolayısıyla \"Fatıma\"yı anlama ve tanıma yönünde farklı pencerelerden farklı bakış açıları sunma gayreti içerisindeyiz.\nAmacımız Hz. Fatıma\'nın hayatını, nesilden nesile aktarılan bir kıssa olmaktan çıkarıp; hayatımıza ve davranışlarımıza yön veren, çağımıza güncellenmiş bir kılavuza dönüştürmektir.\nTüm çağlarda kadınların yükselişi \"Fatıma\"nın gölgesinde, izinde olmakla ve onu aşkla sevmekle mümkündür.\nElinizdeki eserde Hz. Fatıma\'yı hadislerin dilinden öğrenmeyi ve tanımayı istedik. 		\n			','Hz. Fatıma','','publish','closed','closed','','hz-fatima','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-945',16,'product','',0),(2398,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Hz. Peygamber (s.a.a) şöyle buyuruyor:\nKızım Fatıma geçmiş ve gelecek bütün kadınlardan üstündür. O vücudumun bir parçasıdır, gözümün nuru ve kalbimin meyvesidir. O benim ruhumdur. O insanlardan olan bir huridir. Rabbinin huzurunda ibadete durduğunda yıldızların yer ehli için parladığı gibi, onun nuru da gökteki melekler için parlar ve Allah Teala meleklerine şöyle hitap eder:\n\"Ey Melekler, bakın benim cariyem (kulum) Fatıma\'ya; o benim huzurumda durmuştur, korkudan titriyor; kalbiyle benim ibadetime yönelmiştir. Sizleri şahit kılıyorum ki, ben onun takipçilerini ateşten koruyacağım.\"		\n			','Hz. Fatıma\'nın (s.a) Faziletleri','','publish','closed','closed','','hz-fatimanin-s-a-faziletleri','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-946',16,'product','',0),(2399,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Yüce Allah kullarını hiçbir yerde, hiçbir zaman hidayete ileten bir hüccetsiz, doğru yolu gösteren bir mürşitsiz ve aydınlatıcı ışıksız bırakmamıştır. Buna göre hüccet kullardan önce, kullarla beraber ve kullardan sonra hep vardır. Öyle ki, eğer yeryüzünde sadece iki kişi kalsa, onlardan biri hüccet olur.\nİşte tarih boyunca gelen peygamberler ile arkalarından gelen seçkin önderler özveriyi gerektiren hidayet yolunu izlediler, meşakkatli eğitim yolunda yürüdüler. Bu açıdan, ilâhî hüccetlerin, Son Elçi Hz. Muhammed\'in (s.a.a) ve onun hak vasilerinin hayatı önem arz etmektedir.\nPeygamber efendimizin ve Ehlibeyt İmamları\'nın ve onların hakkındaki olaylar üzerinde inceleme yapmanın, fertlerin tarihi olmadığını; bilakis onun, Allah\'ın, insanlık tarihi boyunca peygamberlerin dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilâhî hidayet ve eğitim\" tarihi olduğunu bilmek gerekir. Hz. Peygamber ve Ehlibeyt\'i, yeryüzünde kelimenin tam anlamı ve bütün yönleriyle ilahî halifeliğin canlı tecessümü ve yüce örneğidirler.\nEhlibeyt\'in her biri hakkında özetle kaleme alınan bu çalışma, onların hayatlarından bazı kesitler; kişilikleri, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktan ibarettir...		\n			','Hz. Muhammed (s.a.a) ve Ehl-i Beyt\'in Hayatı','','publish','closed','closed','','hz-muhammed-s-a-a-ve-ehl-i-beytin-hayati','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-947',16,'product','',0),(2400,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Muhterem okuyuculara sunulan bu eser, bu büyük Peygamber\'in hayatı ve İslâm tarihiyle ilgili en muteber kaynaklar esas alınarak, gayet açık ve akıcı bir üslûp ile hazırlanmıştır.\nElinizdeki eserin önemli meziyetlerinden biri de şudur ki, yalnız tarihi olayları nakletmekle kalmamış, tarihin asıl hedefi olan \"olaylardan ders ve ibret almak\" gerçeğini sağlamak amacıyla,araştırmacı bir yazara yakışır bir yöntem ile gereken yerlerde olayları muhtelif boyutları ve sonuçlarıyla tahlil ve incelemeye tâbi tutmuştur.\nBu kitabın diğer bir özelliği de, İslami tarih kaynaklarıyla tam bir uyum içinde olup İslam\'ın büyük önderinin yaşam öyküsü ile ilgili bazı kirli ellerin uydurdukları efsanelerden tamamen uzak olmasıdır.		\n			','Hz. Muhammed\'in Hayatı','','publish','closed','closed','','hz-muhammedin-hayati','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-948',16,'product','',0),(2401,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				Hicretin onuncu yılı ve Perşembe günü idi. Kurban Bayramı’nın üzerinden sekiz gün geçmişti. Cebrail, Hz. Peygamber’e (s.a.a.) şu ayeti indirmişti:\n“Ey Elçi, Rabbin tarafından sana indirilen mesajı tebliğ et. Eğer bunu yapmazsan, O’nun elçiliğini yerine getirmemiş olursun. Allah seni insanlardan korur. Allah kâfirleri (bu mesajı inkâr edenleri) amaçlarına ulaştırmaz.” (Mâide Suresi, 67. Ayet)\n…Hz. Peygamber (s.a.a), herkesin onu görebilmesi için üst üste yığılarak deve eyerlerinden oluşan yüksekliğe çıkmış; orada bulunan herkesin işitebileceği yüksek bir sesle İmam Ali’nin (a.s) velayetiyle ilgili “Gadir-i Hum Hutbesi” olarak bilinen meşhur hutbesini irad etmişti.		\n			','Hz. Peygamber\'in (s.a.a) Gadir-i Hum Hutbesi','','publish','closed','closed','','hz-peygamberin-s-a-a-gadir-i-hum-hutbesi','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-949',16,'product','',0),(2402,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','Allah yarattı insanı,\nHikmetler var bu insanda,\nYaratılan ilk insan hani,\nHikmetler var bu insanda.\n\nSüleyman emretti tahtını kurdu,\nFerhat aşık oldu dağları deldi,\nYunus aradı maşukun buldu,\nHikmetler var bu insanda.\n\nBir nice nebi mürseller geldi,\nErenler bu yolun sırrını bildi,\nNemrut, Firavun da bir insandı,\nHikmetler var bu insanda\n\nAllah nurunu tamamladı,\nMuhammed’e Habib’im dedi,\nAli Murtaza’yı yardımcı kıldı,\nHikmetler var bu insanda\n\nKirazlı’yım Hakka kurban,\nO masum, On İki İmam,\nYardımcımız Sahib-i Zaman,\nHikmetler var bu insanda.\n\nAli KİRAZLI','İki Emanet Olmadan Alevilik Olmaz','','publish','closed','closed','','iki-emanet-olmadan-alevilik-olmaz','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-950',16,'product','',0),(2403,1,'2020-05-08 00:53:08','2020-05-07 21:53:08','		\n				NEDEN İKİ İSLAM?\nDin, sadece Allah’tan gelen kanunlar bütünü değildir. Dinin iki ayağı vardır, biri Allah’tan gelen kanunlar bütünü kitap, diğeri kitapla hükmedecek olan Allah’ın seçip yetkilendirdiği kişi. İkisine birden itaat etmenin adına din denilmiştir. Din yukarıdan aşağı iner. Aşağıdan yukarı din olmaz. Ümmetin ihtilafa düşmesinin en önemli sebebi, Müslümanların yapıp ettiklerinin din gibi algılanmasıdır. Nitekim saltanat bu algı yöntemiyle meşruiyet kazanmıştır.\nPeygamber Efendimiz hayattayken din bütünsel anlamda onun şahsında somutlaşmıştı. Buna bağlı olarak ümmet tek renkti. İkinci rengin oluşma imkânı yoktu.\nResulullah’ın (s.a.a.) vefatıyla birlikte icra makamı konusunda ümmet ikiye ayrıldı.\nBirinci, etkin grup; “Muhammed (s.a.a) peygamberlerin, Kur’an-ı Kerim kitapların ve İslam da dinlerin en kâmili ve sonuncusudur. Resulullah vefat etmiş, getirdiği din ve kitap bakidir. Bundan sonra ümmet, kendi içinden seçeceği önder, otorite vasıtasıyla işlerini deruhte edebilir!”görüşünü ileri sürdü. Bu görüş sahiplerine Sünni denildi.\nİkinci, azınlıkta kalan grup ise; “Allah, Âdem’den (as) itibaren insanlığın mutluluğu için gerekli olan ibadî, toplumsal ve hukukî ihtiyaçları karşılamak üzere her zaman kendisiyle ilişki kurabilecek liyakate, temizliğe sahip kimseler seçip göndermiştir. Gönderdiği elçiler; bazen haber getirici ‘nebi’, bazen hem haber getirici hem icradan sorumlu ‘ulü-l azm’ peygamber, bazen de yalnız icradan sorumlu ‘imamlardır’, dolayısıyla önderi, otoriteyi ancak Allah seçebilir.” görüşünde ittifak etti. Bu görüş sahipleri tarihte İsna Aşeriye/İmamiye, Alevi, Şii olarak adlandırılmıştır.\nBu iki farklı görüş ilk etapta siyasi gibi görünse de, zamanla birbirinden bağımsız, adeta iki ayrı İslam şeklinde tezahür etmiştir. Allah izin verirse kitapta bu iki anlayışın bazı temel farklılıklarına işaret etmeye çalışacağız.		\n			','İki İslam','','publish','closed','closed','','iki-islam','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-951',16,'product','',0),(2404,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Hz. Ayetullah Hamenei, ikinci Evrensel İmam Rıza (a.s) Kongresi\'nde (Temmuz 1986) irat ettiği konuşmasında Masum İmamlar\'ın (a.s) hayatlarında siyasi mücadele ve cihad unsuru hakkında önemli açıklamalarda bulunmuş ve “İki Yüz Elli Yaşında Bir İnsan\" anahtar kavramını ihdas ederek bu kavram çerçevesinde İmamlar’ın aynı maksada doğru hareket eden yekpare ve kesintisiz hareketini tasvir etmiştir. Ayetullah Hamenei\'nin bu açılımı bizi, onun bu aşkın mihver etrafında yapmış olduğu konuşmalarını bir araya toplamaya ve kitaplaştırmaya yöneltti. Elinizdeki kitap bu çalışmanın ürünüdür.\nKitabın Başlığı Hz. Ayetullah Hamenei\'nin aydınlatıcı sözlerinden aynen alınmıştır ve onun Masum Ehlibeyt İmamları’nın siyasi-mücadeleci hayatlarına bakış tarzını göstermektedir.\n Hz. Ayetullah Hamenei tarafından başta Peygamber-i Ekrem (s.a.a), Emîrü’l-Müminin Ali (a.s) ve İmam Hüseyin (a.s) olmak üzere Masumlar\'ın her birinin hayatına dair beyan buyurduğu ve yazıya döktüğü sözlerin hacmi \"İki Yüz Elli Yaşında Bir insan\"da alıntılananlardan çok daha fazladır. Bu yüzden elinizdeki kitap, Hz. Ayetullah Hamenei\'nin beyanlarında Masum Ehlibeyt İmamları’nın hayatlarına dair gün yüzüne çıkmamış bilgiler için sadece bir giriş olabilir.		\n			','İki Yüz Elli Yaşında Bir İnsan','','publish','closed','closed','','iki-yuz-elli-yasinda-bir-insan','','','2020-05-10 23:18:22','2020-05-10 20:18:22','',0,'http://islamex.com/?product=import-placeholder-for-952',16,'product','',0),(2405,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Elinizdeki İlmihâl kitabı, Ayetullah el-Uzma Seyyid Ali Hüseynî Hameneî’nin fetvalarına uygun olarak hazırlanmıştır.\nBu büyük taklit merciinin fetvaları, ilk önce Ecvibetu’l-İstiftaat (Sorular ve Fetvalar) adı altında yayınlandı. Söz konusu eser, mukallitlerin çeşitli fıkhî konulara ait sorularını ve onlara verilen cevapları içeriyordu.\nDaha sonra Muhammed Rıza Müşfikîpûr tarafından eğitimde yararlanılmak üzere birinci cildi ibadet, ikinci cildi ise muamele konularını içeren Risaley-i Amuzişi (Fıkıh Dersleri) adlı eser yayınlandı.\nAncak yapılan çalışmaların faydalı ve önemli olmasına rağmen, hiçbirisi alışılagelmiş ilmihâlin yerini doldurmuyordu. Bu yüzden taklit mercilerine ait günümüzdeki ilmihâllere yakın bir metin hazırlamak amacıyla elinizdeki çalışmanın ortaya çıkmasına gerek duyuluyordu.\nBu eser hazırlanırken, söz konusu çalışmaların yanı sıra, yeni sorular ve fetvalardan da yararlanılmıştır.\nYüce Allah’tan, İslam dininin hükümlerine amel etme ve Masum Önderlere uyma başarısını inayet etmesini diler; din âlimlerine, başta Ayetullah el-Uzma Seyyid Ali Hameneî olmak üzere taklit mercilerine izzet ve uzun ömür lütfetmesini niyaz ederiz.\nKEVSER		\n			','İlmihâl','','publish','closed','closed','','ilmihal','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-953',16,'product','',0),(2406,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','Sensin Allah Resulü’nün vasisi\n\nSensin müminlerin gerçek emîri\n\nEvliyalar şahı, erenler piri\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSana açılmıştır ilmin kapısı\n\nSen okurdun ism-i azam duası\n\nİlla Ali illa Zülfikar sesi\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSensin Hasan ile Hüseyin’in babası\n\nSensin Fatımay-ı Zehra’nın kocası\n\nBaşından bitmedi küfrün belası\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nOnbir nur doğmuştur senin soyundan\n\nSana eriş olmaz hakkın yolunda\n\nBize yardım eyle mahşer gününde\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nSen doğmuştun Beytullah’ın içinde\n\nElif, mim yazıldı senin karşında\n\nİbn-i Mülcem vurdu seni başından\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\n \n\nKirazlı’yım kölen bile olamam\n\nOlsam bile kıymetini bilemem\n\nSenin düşmanından medet dilemem\n\nAli’m Ali’m canım Ali’m\n\nCanım sana kurban olsun ya Ali\n\nAli Kirazlı','İlmin Kapısı Şah-ı Merdan İmam Ali (a.s)','','publish','closed','closed','','ilmin-kapisi-sah-i-merdan-imam-ali-a-s','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-954',16,'product','',0),(2407,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Peygamber Efendimiz, Ehlibeyt İmamları\'nın ve onlar hakkındaki olayların \"fertlerin tarihi\" olmadığını; bilakis Allah\'ın, insanlık tarihi boyunca peygamberlerin  dilek ve çabalarının tecelli etmesini istemiş olduğu insanın \"ilahi hidayet ve eğitim tarihi\" olduğunu bilmek gerekir. Hz. Peygamber (s.a.a) ve başta İmam Ali olmak üzere tüm Ehlibeyt\'i, yeryüzünde (kelimenin tam anlamı ve bütün yönleriyle) ilahî halifeliğin canlı tecessümü ve yüce örneğidirler. İşte bu yüzden bu şahsiyetlerin hayatı önem arz etmektedir.\nÖzetle kaleme alınan elinizdeki bu eser, İmam Ali\'nin (a.s) hayatından bazı kesitler; kişiliği, davranışları ve tutumları hakkında tarihçilerin kaydettikleri ve araştırma kaynaklarında yer verdikleri bazı alıntıları sunmaktadır.		\n			','İmam Ali (Ona Selam Olsun)','','publish','closed','closed','','imam-ali-ona-selam-olsun','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-955',16,'product','',0),(2408,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','\n			\n				\n								\n												\n						Stok Kodu:K-CD08															Sayfa Sayısı:20 Cd																	\n									\n									\n									\n									\n					Dili:TÜRKÇE DUBLAJ											\n				\n			','İmam Ali Full Versiyon','','publish','closed','closed','','imam-ali-full-versiyon','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-956',16,'product','',0),(2409,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Elinizdeki eser, İmam Ali’nin (a.s) Kadir gecesinde ve şahadet döşeğinde, mübarek dilinden akan bir vasiyetin şerhidir. Hemen belirtelim ki bu vasiyeti eden kişi, vahiy ocağında yetişen, kâinatın iftiharı, ilmin, adaletin ve zühdün canlı örneği Ebu Talib oğlu Ali’dir (a.s); inci yüklü bu vasiyetin muhatapları ise İmam Hasan (a.s), İmam Hüseyin (a.s), akrabalarından ve ashabından birkaç kişidir. Durum böyle olunca, en seçkin sözlerin ve en önemli öğütlerin söyleneceği çok doğaldır. Buna göre, bu nur yumağı buyruklara dikkat etmek elzemdir.\nAli (a.s) izcisi herkesin arzularından biri şudur: Keşke bilseydim, o hazretin şahadet döşeğinde, mübarek ömrünün son saatlerinde ve anlarında hangi konulara dikkat çekmiş ve hangi noktalara vurgu yapmıştır. Ne mutlu ki, bu arzu gerçekleşmiş ve hazretin tavsiyeleri bizlere ulaşmıştır! Tarih, bu vasiyetleri çok değerli bir hazine olarak kaydetmiş ve bu kıymetli mirası, hazretin fani dünya ile vedalaştığı anlarda mevcut bulunmayan herkes için korumuştur. Bugün bizler bu enfes miras ile baş başayız; onun kadrini bilmeli ve en güzel şekilde ondan faydalanmaya cehdetmeliyiz.		\n			','İmam Ali\'den Son Vasiyet','','publish','closed','closed','','imam-aliden-son-vasiyet','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-957',16,'product','',0),(2410,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Bu kitapta, İslam tarihinin İmam Cafer Sadık dönemine yani hicri 83-148 yıllarına tekabül eden havadisi ve olaylarla tanışacaksınız. Bu dönem İslam tarihinin en önemli dönemlerinden sayılmaktadır. Emevilerin yıkılıp Abbasilerin kuruluşu, Ebu Seleme ve Ebu Müslüm-i Horasanî\'nin kıyamları, İspanya\'da yeni bir Emevi hükümetinin kurulması, önemli siyasi ve kültürel değişmeler, felsefenin ilk olarak İslam toplumuna girişi, tasavvufi akımlar ve sufilerin yayılışı ve bazı fıkhi mezheplerin resmi mezhep olarak kabul edilişi… bu dönemin başlıca olaylarınfdandır.\nBöyle bir hassas dönemde Ehlibeyt İmamlarından İmam Cafer Sadık (a.s) ne yaptı? Ne dedi? Nasıl çalıştı? Bu soruların cevabını bu kitapta bulacaksınız.		\n			','İmam Cafer Sadık (a.s) ve Fikrî Akımlar','','publish','closed','closed','','imam-cafer-sadik-a-s-ve-fikri-akimlar','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-958',16,'product','',0),(2411,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Zamanın gereksinim ve ihtiyaçları doğrultusunda İslam toplumunun ortak değeri olan şahsiyetlerin hayatlarına eğilmek, etkin insanların rolünü kendimiz için güncellemek, İslam toplumunun temel dinamik ve evrensel ilkelerini ayakta tutmak için örnek alınması gereken şahsiyetlerin yaşamından yardım almak, hiç şüphesiz yapılması gereken en önemli çalışmalardan biridir. Bizleri Allah\'a yaklaştırıp dergâhında sevimli kılan; mezhep, mektep ve tarikatlarımızı yüceltmek değil, O\'nun dinini yüceltmeye çalışmaktır...\nİslam dininin ahlaki ve insani değerlerini yaşayıp yaymak için atılacak adımlarda hiçbir ihtilaf bulunmamaktadır. Birliktelikler sağlam bir temel üzere atılmalıdır ki kısmi ihtilaflar bu sağlam temeli yok edemesin. Bu doğrultuda ele aldığımız mevcut kitap, altı ana bölümden oluşmaktadır. Birinci ve ikinci bölümde; İmam Cafer Sadık’ın (a.s) hayatı, Ehlisünnet kavramından maksadın kimler olduğu, ayrıca o dönemin siyasi ve kültürel yapısı kaleme alınırken; üçüncü, dördüncü, beşinci ve altıncı bölümlerde ise İmam Cafer Sadık’ın, Ehlisünnet’in âlim, yönetici ve halkına karşı sergilediği yaşam biçimi ve yöntemleri konu edilmiştir.\nİslam dinini yaymak için çaba gösterip ahlaki ve insani değerleri yaymaya çalışarak dünyadan göçen İmam Cafer Sadık (a.s) gibi yüzlerce arif insana ne mutlu!\nMüellif		\n			','İmam Cafer Sadık\'ın (a.s) Ehlisünnet\'le Yaşam Biçimi','','publish','closed','closed','','imam-cafer-sadikin-a-s-ehlisunnetle-yasam-bicimi','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-959',16,'product','',0),(2412,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				 \nİmam Cafer-i Sadık\'a göre, Müslüman toplulukların en büyük sorunlarının başında gelen cehalettir. Bu nedenle toplumu aydınlatmak ve eğitmek için \"medreseler\" açtı. Buraya dil, din ve ırk farkı gözetmeksizin dünyanın her yerinden talebeler aldı. Her dönemde öğrencilerinin sayısı 4.000\'e ulaştı. Medresede öğrenciler, din bilimleri yani fıkıh, tefsir, hadis-i şerif, tecvid ve Kur\'an-ı Kerim dersleri alıyorlardı. Ayrıca astronomi, kimya,i cebir ve tıp bilimleri de veriliyordu. Zaten İmam Cafer-i Sadık\'ın Avrupa\'da tanınmasına ve şöhret kazanmasına sebep olan bu fen bilimleridir.\nİmam Cafer-i Sadık, hiçbir zaman yöneticilik koltuğuna oturmayı düşünmedi. Bu yönde gelen tekliflere de asla itibar etmedi.\nAslında İmam Sadık, mezhepler üstü, bütün Müslümanların imamıdır. Çünkü onun zamanında bugünkü mezhepler yoktu ve henüz teşekkül etmemişti. Ayrıca bugünkü mezheplerin kurucularının hepsi onun öğrencilerinden sayılır. Mesela; Ebu Hanife, Enes İbn Malik, İmam Cafer-i Sadık\'ın medresesinde yetişmişlerdir. İmam Şafii ve İmam Ahmed İbn Hanbel ise ilimlerini İmam Cafer-i Sadık\'ın öğrencilerinden almışlardır.\nMüellif\n 		\n			','İmam Cafer-i Sadık (a.s)','','publish','closed','closed','','imam-cafer-i-sadik-a-s','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-960',16,'product','',0),(2413,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Ehlibeyt İmamları\'nın ikincisi, Peygamber reyhanesi İmam Hasan-ı Müçteba dönemindeki, çalkantılı İslam tarihinden kesitler sunan bu filmi hayretler içerisinde izleyeceksiniz. İmam Ali\'nin şehadetinden sonra Muaviye\'nin isyan ve karşı koyma tutumları, İmam Hasan ve kardeşi Hz. Hüseyin\'i din adına dinin varlığını tehdit etmeye yönelik ciddi bir komployla karşı karşıya bırakmıştı İmam Hasan bu tehlikeyi savmak için ya direncekti ya da uzlaşacaktı. Direnişin, hidayet kılavuzu ailenin ortadan kalkmasına ortam hazırlayacağını fark eden İmam ikinci yolu seçmişti. Bu film, İmam\'ın seçimindeki tarihi neden ve hikmetleri ayrıntılarıyla gözler önüne sermektedir.		\n			','İMAM HASAN','','publish','closed','closed','','imam-hasan','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-961',16,'product','',0),(2414,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Muaviye\'nin plânları, Hasan b. Ali ve kardeşi Hüseyin\'i İslâm adına İslâm\'ı tehdit etmeye yönelik korkunç bir komployla karşı karşıya bırakmıştı. İmam Hasan bu tehlikeyi savmak için ya direnecekti ya da uzlaşacaktı. Direnişin, hidayet kılavuzu ailenin ortadan kalkmasına ortam hazırlayacağını fark eden İmam, ikinci yolu seçmişti.\nİmam Hasan\'ın bu yöntemi, hakla batılın birbirine karıştığı ve batılın tehlikeli bir güce kavuştuğu bir ortamda gerçekleşen uzlaşma görünümünde muhteşem bir devrimdi.\nİmam Hasan ve İmam Hüseyin, bu iki cevher söz konusu yolun iki kahramanıydılar. Sabır ve direnme rolü Hasan\'ın, kahramanca kıyam etme rolü de Hüseyin\'indi. Dolayısıyla Aşura Kıyamı birinci derecede İmam Hasan\'a ve sonra İmam Hüseyin\'e aitti. Hz. Hasan Kerbelâ Kıyamı\'nın temelini atmış, Aşura\'ya zemin hazırlamıştı. İşte bu kansız devrim sayesinde İmam Hüseyin, o eşsiz ve ebedî zafere ulaşabildi.\nBu kitap disiplinli, güçlü ve üretken bir zihnin üzürünü olup tarihî gerçekleri ortaya koymada aklî ve naklî kanıtlar içeren bir kaynak eserdir.		\n			','İmam Hasan\'ın (a.s) Barışı','','publish','closed','closed','','imam-hasanin-a-s-barisi','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-962',16,'product','',0),(2415,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Ey Aziz!\nUyan,  gaflet ve sarhoşluğu kendinden uzaklaştır. Amellerin öteki âlemin tartısına konmadan, akıl tartısında onları kendin tart.  Sana hesap sorulmadan sen kendine hesap sor. Kalp aynanı şirk, nifak ve riyadan arındır. Bırakma ki, küfür ve şirk pası onu öyle kaplasın da öteki âlemin ateşi dahi onu temizleyemesin.\nFıtrat nurunun küfür karanlığına gömülmesine izin verme. Allah’ın bizi üzerine yarattığı ilahî fıtratın zayi olmasına göz yumma. Bu ilahî emanete bu kadar ihanet etme. Gönül aynanı temizle ki Hakk’ın cemali onda tecelli etsin ve seni bu âlemdeki her şeyden müstağni kılsın. Bir lahzasını bütün âleme değiştirmeyeceğin ilahî aşk ateşi kalbinde öyle bir yansın ki, bütün sevgilerin kökünü kurutsun. O zaman Allah’ın yâdından ve zikrinden öyle bir lezzet alırsın ki bütün hayvanî lezzetleri oyuncak zannedersin.  Eğer bu makamın ehli değilsen ve bu manalar sana anlaşılması zor geliyorsa, en azından Kur’ân’ın ve Masum İmamların (a.s) öbür dünyada bize verileceğini müjdeledikleri ilahî nimetleri kaçırma. İnsanlar nezdinde birkaç günlük hayali şöhrete ulaşmak için onca sevabı zayi etme. Onca kerametlerden kendini mahrum etme. Ebedi saadeti sonsuz şekavete satma.		\n			','İmam Humeyni\'den İrfanî Öğütler','','publish','closed','closed','','imam-humeyniden-irfani-ogutler','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-963',16,'product','',0),(2416,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.1','','publish','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-1','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-964',16,'product','',0),(2417,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.2','','publish','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-2','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-965',16,'product','',0),(2418,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Elinizdeki eser, Şehit Mutahharî’nin sohbetlerini gerçekleştirdiği Hüseyniye-i İrşad’da yapılmış olduğu konuşmaların derlenmesinden ibarettir. Kerbela vakıasıyla ilgili günümüze kadar böylesine muhteşem sosyolojik tahlillerde bulunan diğer bir eserin bulunmayışı, hâliyle Müslüman ve gayrimüslim birçok sosyologun dikkatini bu eserin üzerine çekmiş bulunmaktadır.\n“İmam Hüseyin ve Kerbela” isimli bu eserin, Kerbela vakasının ve kutsal kıyamının gaye edindiği yolun daha iyi ve daha fazla tanınıp anlaşılmasına vesile olmasını ümit ediyoruz. Şehid Üstad Mutahharî’nin eserlerini yaymada, özellikle de o değerli düşünürün yayınlanmamış eserlerini derleyip yayınlamada, Allah-u Teâlâ’dan muvaffakiyat dileriz.\nO, yardım edenlerin en iyisidir.		\n			','İmam Hüseyin (a.s) ve Kerbela c.3','','publish','closed','closed','','imam-huseyin-a-s-ve-kerbela-c-3','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-966',16,'product','',0),(2419,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				SET İÇİNDEKİ KİTAPLAR\n* İmam Hüseyin ve Kerbela c.1 - Murtaza Mutahhari\n* İmam Hüseyin ve Kerbela c.2 - Murtaza Mutahhari\n* İmam Hüseyin ve Kerbela c.3 - Murtaza Mutahhari\n* Kerbela Şehitlerinin Ardından - Allame Seyyid İbn Tavus\n* Kerbela Şehitlerine Ağlamak - Musa Güneş / Cafer Bendiderya\n* Onbinlerin İhaneti - Mehmet Yar\n* Kerbela Üniversitesi - İsa Polat\n* Kerbela\'da Peygamber\'in Atı - S. Mehdi Şucai / İsmail Bendiderya\n* Hüseyni Kıyam ve Akıl - Ayetullah Cevadi Amuli\n* İmam Hüseyin\'in (a.s) Ziyareti - Dr. Muhammed Şucai		\n			','İmam Hüseyin (a.s) ve Kerbela Seti','','publish','closed','closed','','imam-huseyin-a-s-ve-kerbela-seti','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-967',16,'product','',0),(2420,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Allah’ın evi olan Kâbe’nin ziyareti, nitekim Masumların (a.s) ve diğer imamzadelerin ve Allah velilerinin mutahhar kabirlerini ziyaret etmek, Müslümanların -ve hatta gayrimüslimlerin- manevi hayatlarının rükünlerinden biridir. \nÖrneğin doksan küsur ülkeden Şii, Sünni, Hristiyan, Yahudi, Zerdüştü, Sabii -hatta dindar olmayan laik- insanlardan oluşan kimselerin katılımıyla her yıl onlarca milyon ziyaretçi görkemli Erbain yürüyüşüne katılıyor ve Seyyidü’ş-Şüheda’nın mutahhar türbesini ziyaret ediyor. \nZiyaretin bir taraftan İslam ve diğer dinlerin mensuplarının manevi hayatında, yine sosyal ve siyasi alanlarında büyük bir öneme ve eşsiz etkiye sahip oluşu, diğer taraftan Masumların (a.s) ziyaretlerdeki marifet unsuruna olan tekitleri bu kitabın yazılmasındaki başlıca sebeplerdir. \nElinizdeki eserde, Ehlibeyt’in (a.s) ve özellikle İmam Hüseyin’in (a.s) kabirlerinin ziyareti hususunda nakledilen yüzlerce hadis içerisinden bazı hadisler dakik ve özel bir bakış açısıyla seçilmiştir.		\n			','İmam Hüseyin\'in (a.s) Ziyareti','','publish','closed','closed','','imam-huseyinin-a-s-ziyareti','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-968',16,'product','',0),(2421,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Başında Muhammed’in (s.a.a) sarığı, sırtında Muhammed’in (s.a.a) gömleği, ayağında Muhammed’in (s.a.a) çarığı, göğsünde Muhammed’in (s.a.a) Kur’ân’ı ve elinde Ali’nin (a.s) kılıcıyla; Zehra’nın (s.a) sevgisi, Hasan’ın (a.s) sabrı, Hüseyin’in (a.s) cesareti, Seccad’ın (a.s) ibadeti, Bâkır’ın (a.s) ilmi, Sadık’ın (a.s) doğruluğu, Kâzım’ın (a.s) tahammülü, Rıza’nın (a.s) rızası, Cevad’ın (a.s) cömertliği, Hâdi’nin (a.s) hidayeti, Askerî’nin (a.s) heybetiyle geliyor...\nVarlığı, Allah’ın büyük nişanesi; gaybeti, gaybın tefsiri; zuhuru, ahiretin müjdecisi; kıyamı, ahde vefa ve cihadın tefsiridir. Kelâmı, Kur’ân’ın yorumu; bakışı, kaybolmuşlar için peygamberlerin sevgi denizinin dalgalanışıdır. Sonunda din kervanını menzile o ulaştıracak, peygamberlerin gönderiliş amaçları ve onların çektiği zahmetler karşılık bulacak ve açığa çıkacaktır. Selâmların en güzeliyle selâm olsun ona.		\n			','İmam Mehdi (Ona Selam Olsun)','','publish','closed','closed','','imam-mehdi-ona-selam-olsun','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-969',16,'product','',0),(2422,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Vadedilen kurtarıcı; Hz. Davud’un kitabı Zebur’da, Hz. Musa ve Hz. İsa’nın kitapları Eski Ahit ve Yeni Ahit kitaplarında, Zerdüştlerin kitabı Zend’de, Hinduların kitabı Basek’te, Budizm’de ve daha birçok dinde fıtrî bir özellik olarak bilinmektedir. Kur’an-ı Kerim’de de vadedilen kurtarıcının geleceği yönünde vaatte bulunulmuştur.\nBugün beşeri zihniyet, yüce bir insanın geleceğini, yeryüzünü adaletle dolduracağını ve insanlığı zulüm bataklığından esenliğe çıkaracağını bildirecek, anlatacak ve inandıracak ortamla yüzleşmelidir. İşte bu, bütün peygamberlerin uğruna çaba sarf ettiği şeyin ta kendisidir.\nBir kuvvet, bir ordu ve imanlı bir toplum oluşturabilmenin en güzel yolu, Hz. Mehdi’nin (a.s) varlığı hakkında onları bilinçlendirmeye çalışmaktır. Hayatta olduğunu, işlerimize nezaret ettiğini ve şefkat sahibi biri olduğunu insanlar bilmeliler.\nİnsanlar salahiyet, liyakat, sadıkane hizmet, bilgi düzeyini artırma, yaratıcılık, ahlak ve Allah’ın razı olduğu davranışlar gibi kazanımlar elde ederek kendi liyakatlerini artırmalıdırlar. Ancak bu vesileyle zuhur yakınlaşır. İmam’ın (a.s) zuhuru için bu koşulları oluşturma ve gelişini hızlandırma insanların elindedir. Eğer insanlar kendilerini ıslah edecek olurlarsa, o gün daha yakın olacaktır.		\n			','İmam Mehdi Bizi Bekliyor','','publish','closed','closed','','imam-mehdi-bizi-bekliyor','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-970',16,'product','',0),(2423,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Buraya kadar yaptığım açıklamalar, önerilere binaen beklenti, umut ve intizar ehli temiz insanlardan dileğim şudur: Bu konuya yaklaşımımız, en dakik ve en üstün ilmî, şer’î  ve akli kriterlere dayanmalıdır. Hurafeler âlemine, efsaneler dünyasına kanat çırpmamalıyız. Bizi bilgiye götürmeyen hiçbir yolu izlememeliyiz. Bunlar bizimle Allah arasında hüccet hâline gelmemelidir.		\n			','İmam Mehdi ve Gayb Haberleri','','publish','closed','closed','','imam-mehdi-ve-gayb-haberleri','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-971',16,'product','',0),(2424,1,'2020-05-08 00:53:10','2020-05-07 21:53:10','		\n				Hepimizin gözü ufuktaydı. Asırlardır büyük bir arzu ile beklediğimiz habibimiz yola çıkmıştı.\nHerkes baharın gelmesini heyecanla bekliyor; onu görmek için saniyeleri sayıyordu.\nKalemi elime alıp bir yıl boyunca onlarca kitap içinde yitiğimin peşinden koştum.\nOnun gelişine ilişkin müjdeleri sana anlatmak istiyorum. Masumların (hepsine selam olsun) sözlerinden faydalanarak öyle ayrıntılı anlatmak istiyorum ki sen de onu aşkla bekleyesin.\nYüzün üzerinde eser inceleyerek bu kitabı hazırladım. Söz­lerimin delillerini son notlardaki hadislerde görebilirsin. Şimdi kitabı oku. İmam-ı Zaman\'ın (a.s) zuhurunu daha büyük bir aşkla bekleyecek, gelişini daha fazla arzulayacaksın. Zuhur hikâyesinin insana nasıl bir huzur verdiğini göreceksin. Çünkü hem \"zühre\" hem \"zühra\" hem \"zehra\" hem de \"zuhur\" sözcüklerinin Arapça \"zahara\", yani parladı, ışıdı kökünden geldiğini öğrenecek, ferahlayacaksın.		\n			','İmam Mehdi\'nin (a.s) Zuhur Öyküsü','','publish','closed','closed','','imam-mehdinin-a-s-zuhur-oykusu','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-972',16,'product','',0),(2425,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				İlahî hidayetten yoksun bilginin, manevî ve ahlakî değerlerden mahrum teknolojinin içinde bulunduğumuz üzücü durumdan başka bir getirisi olmamıştır. Bu yüzden manevî eğilimler düşünce hayatımızdaki yerini almalı ve insanî/ahlakî değerlerin bütün insanlar tarafından içselleştirilmesi sağlanmalıdır. İlahî önderlerin öğretisinden ders alınmalı ve yaşam koşullarının iyileştirilmesinde peygamberlerin ölçütlerinden faydalanılmalıdır. Kaosun ve zulmün hüküm sürdüğü, insan olmanın önemini kaybettiği çağımızda ilahî önderlerin öğretisini yaymak değerli ve kalıcı bir iştir. Böylelikle insanların erdeme yönelmelerinin önü açılır ve insan onuru hak ettiği değeri bulur. Biz bu küçük kitabımızda, bilinçli ve mütefekkir nesillerin temiz insanî hakikatlere aşina olmasını sağlamak amacıyla İmam Ali b. Musa er-Rıza’nın (a.s) hadislerini zikretmek istedik. Umarız bu kitapçıkta yer alan hadisler, düzensiz ve nursuz hayatların yaşandığı günümüz dünyasında gençlere yol gösterici olur.		\n			','İmam Rıza\'dan (a.s) Hadisler','','publish','closed','closed','','imam-rizadan-a-s-hadisler','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-973',16,'product','',0),(2426,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				Elinizdeki kitap, Şia inanç ve akaidini gayet öz bir şekilde, kolay anlaşılır bir üslup ve nitelikle açıklamakta, beyan etmektedir. Çok kısa ve öz bilgiler ve kaynaklarla elinizdeki hacme indirgenmiş olan bu küçük kitap, aslında son derece yoğun ve hacimli bir ekip çalışmasının ürünü olup diğer İslam mezheplerine mensup Müslümanlarca, hatta Şia üzerine araştırmada bulunmak isteyen gayri müslimlerce şiiliği kaynağından tanıma imkanını yaratmakta ve bunun için uzun ve yorucu mütalaalara gerek bırakmamaktadır.\nBu kitapçık mütalaa edildiğinde, Şia okuluyla diğer İslam fırkaları arasındaki farklılıkların, vahdet, el ve gönül birliği içinde olmayı engelleyecek nitelikte olmadığı kolayca anlaşılacaktır. Zira esasen bütün İslam mezhepleri arasındaki müşterekler (farklı noktalarla kıyaslanamayacak kadar) fazladır, İslam düşmanlarıysa müşterek düşman olup bütün İslam mezheplerini tehdit etmektedir.\nBiz inanıyoruz ki: Müslümanlar arasındaki belli bazı farklılıkları büyütmeye çalışarak ihtilaf yaratıp onları birbirine düşürmeye, kanlı savaşlar çıkarıp Müslümanları birbirine kırdırmaya azmeden meşum eller vardır; dünya coğrafyasında hızla yayılan ve giderek yeryüzü küresinin önemli bir bölümüne güneş gibi ışımaya başlayarak komunizmin çöküşünü başta kapitalizm gelmek üzere bütün maddî ve beşerî ekollerin çıkmazlara girip iflas ettiği çağımızda, İslam\'î şahlanışı zayıflatmak ve İslam\'ın bu muazzam ilerleyişini durdurmak isteyen malum ellerdir bunlar.		\n			','İnançlarımız','','publish','closed','closed','','inanclarimiz','','','2020-05-10 23:18:23','2020-05-10 20:18:23','',0,'http://islamex.com/?product=import-placeholder-for-974',16,'product','',0),(2427,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				Dua; kimi insanın yanında ihtiyaçlarını gidermek için güçlü birine arzuhal yazmak gibidir.\nKimi insanlar dua denilince bir takım kuru kelimelerden ibaret ezkar ve evradı hatırlarlar.\nBazı insanlar da vardı ki benliğini hiçe sayıp her şeyini sevgiliye feda etme yolunda yalvarış-yakarışı, dua ve münacatı yaşam tarzı ve felsefesi edinirler.\nKimi insanlar, “Tur dağına varınca, ‘Kendini göster’ demeden geç, değmez bu temenna ‘göremezsin’ cevabına” derken, kimileri ise “Tur dağına varınca, ‘Kendini göster’ demeden geçme, sen sevgilinin sesini duy, ister ‘göremezsin’ desin ister ‘görürsün’ desin” derler.\nİşte dua ve münacatın doruk noktası budur ve merhum Muhammed Taki Caferi bu küçük ama içerik açısından zengin kitapta duanın doruğunu tefsir etmektedir. Bu derinlik ve doruk ise Kerbela kahramanı, aşk meydanının eri Hz. Hüseyin’in (as) duasında tecelli etmektedir. Hz. Hüseyin’in (as) Kerbela’da ki kahramanlığının yanında aşk sahrasındaki, Arafat çölündeki yakarışının bir bölümünü üstadın eşsiz şerhiyle siz değerli okurlarımıza takdim ediyoruz.		\n			','İnsan ve Yakarış','','publish','closed','closed','','insan-ve-yakaris','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-975',16,'product','',0),(2428,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				Bu kitapta insan-ı kamil nasıl olunduğunu ve kimlerin insan-ı kamil olduğu gerçeklerini keşfedeceksiniz. Bu eserde şehit Mutahhari\'nin mükemmel insan örneklerinden oluşan bir tablosu var adeta.\nMuhtelif ekoller ve farklı dünya görüşleri bu muhteşem tablonun renklerini oluşturmaktadır. Bu farklı dünya görüşlerinin tanımladığı \"kemal\", \"insan\", \"kamil ve mükemmel\" kavramlar ise tabloda kullanılan bütün malzemelerdir.\nİçindekiler:\nİnsanın ruhsal kusurları.\nİnsan olabilme sorun ve sorumlulukları.\nİnsanın halka karşı sorun ve derdi.\nİnsanda Allah\'ı arama sorunu ve derdi.\nAkıl ekolü üzerine inceleme ve eleştiri.\nAyrıntılarıyla irfan ekolü\nİnsan- tabiat ilişkisi.\nBatıda insani duygular.\nEgzistansiyalizm teorisinin özeti.		\n			','İnsan-ı Kamil','','publish','closed','closed','','insan-i-kamil','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-976',16,'product','',0),(2429,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				*İslâm Dini sevgi ve güzellik dinidir. Kalpte yer alan sevgi bir şekilde dışarıya yansır, açığa çıkar. İnsan yapısı böyledir. Sevgiyi ibraz etmenin yollarından birisi, ziyarettir. Ziyaretlerin başında canımızdan ve tüm değerlerimizden üstün olan din önderlerimizin, peygamberlerin, Ehl-i Beyt’in Allah’ın veli kullarının, özellikle şehitlerin ziyareti gelir. İmam Cafer Sadık (a.s) şöyle buyurmuştur:\n“Bizi şehit olduktan sonra ziyaret eden kimse, hayatta iken bizi ziyaret etmiş gibi olur.”\n*Ziyaret, Hz. Peygamber ve Ehl-i Beyt’in yüce makamlarının bilincini taşımak ve onların yanında ve safında yer almaktır; İmam Rıza (a.s) şöyle buyurmuştur:\n“Bilin ki kim, Allah’ın farz kıldığı hakkımı ve itaatimi tanıdığı halde beni ziyaret ederse, ben ve babalarım kıyamet günü onun şefaatçileri oluruz.”		\n			','İran Ziyaretleri','','publish','closed','closed','','iran-ziyaretleri','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-977',16,'product','',0),(2430,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				Allahu Ekber. Bismillahirrahmanirrahim…\nMustafa’nın gözleri, İrmiyâ’yı kitaba tercih etmişti. Fakat gözleri her zamanki gibi, İrmiyâ’nın namazının ilk kapısından öteye geçmedi; daha doğrusu geçemedi. Nasıl yarı açık o kapkara gözlere bakarsın; oysa onlar sana bakmıyor ve bakış ufku seninle metrisin ötesinde bir yerdedir. Nasıl bakışının desenli çarşafını riyasız secdesine serersin; hâlbuki İrmiyâ’nın omuzları sessiz secdesinde titriyordu.\n                                               ***\nBilim açısından, balığın ölüm nedeni, onun sudan uzaklaşması, dolayısıyla doğal etkenlerdir. Ancak herkes balığın bir kere olsun bile aşağı yukarı atlamasını görmüşse, balığın susuzluk ve doğal etkenler sonucu ölmediğine kanaat getitir. Balık sudan ötürü intihar ediyor! Kızgınlık, çaresizlik, yalnızlık, ıstırap… Bunlar bilimsel sözcükler değildir. İrmiyâ toprak üzerinde kalmış, eti helal bir balığa dönmüştü.		\n			','İrmiya','','publish','closed','closed','','irmiya','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-978',16,'product','',0),(2431,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				 İslam Kültür ve Medeniyetinde Şia’nın Rolü adlı kitap Ehlibeyt (a.s) Ekolü izleyicilerinin düşünce ve kültür tarihinin yeniden okunması ve İslam medeniyetinin şekillenmesinde Şiî âlimlerin katkısının tekrar tanımlanması yönünde bir çabadır. \nİslam tarihine kısaca göz atmak, İslam medeniyetinin şekillenişinin en başından (hicrî ikinci yüzyıl) günümüze kadar farklı kültür ve medeniyet havzalarının Şia büyüklerinin huzurundan hiçbir zaman yoksun olmadığını gösteriyor. Bu durum Şia’nın aklaniyet/aklilik ve medeniyet tarihinin derinliğine ve İslam tarihindeki kıdem ve önceliğine tek başına delildir...		\n			','İslâm Kültür ve Medeniyetinde Şia\'nın Rolü','','publish','closed','closed','','islam-kultur-ve-medeniyetinde-sianin-rolu','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-979',16,'product','',0),(2432,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				* İslam dünyasının bu asırda, üzerinde düşünülmesi gereken iki oluşuma tanıklık ettiğini söylemek gerekir. Bu oluşumlardan biri, siyasete ve dinî hâkimiyete olumsuz bakan düşüncedir. Bütün dinler ile özellikle de İslam ile karşı karşıya gelen ve dinî siyasi düşüncenin inzivasını ve dinî inancın oluşturduğu hareketliliği azaltmayı ardında taşıyan bu yeni düşünce, bütün dinleri tehdit etmektedir. İslam dünyasının düşünür ve bilgelerinin, bu düşüncenin karşısında mantıklı bir savunma yapmak için, derin ve ciddi araştırmalar yapıp, dinin aslî inançlarını açıklamaları ve sağlamlaştırmaları zorunludur. Diğer oluşum ise, velayet-i fakihi esas alan düşüncenin siyasi arenada yerini almış olmasıdır. Bu düşünce teorik olarak çok eskilere dayanmakta ve uzun bir geçmişe sahiptir. Ancak bu düşüncenin pratik ve uygulama boyutu, 1979\'da İslam Devrimi\'nin zafere ulaşmasından sonra başlamıştır. \n* \"İslam\'ın Siyasi Teorisi\"nin açıklanma zorunluluğu, bu teorinin siyasi düzenler içersindeki yerinin tanıtılması, bu teori hakkındaki şüphelerin, kuşkuların ve fikrî mücadelelerin varlığı ve de dâhilî ve haricî düşmanların velayet-i fakih düzenine karşı çok yönlü saldırıları göz önünde bulundurularak, dinî değerleri ve vahye dayalı öğretileri savunmak amacıyla feraset sahibi, bilge, âlim ve yorulmaz mücahit Ayetullah Muhammed Taki Misbah Yezdî (Allah ömrünü uzun ve daha bereketli kılsın) tarafından, Tahran\'da cuma namazları hutbelerinden önce \"İslam Siyaset Düşüncesi\" hakkında bir dizi konuşmalar yapıldı. Elinizdeki eser, bu konuşmaların düzenlenmiş ve gözden geçirilmiş hâli olup, \"Yasama ve Yürütme\" adlarıyla iki cilt olarak aziz okuyucuların istifadesine sunulmuştur.		\n			','İslam Siyaset Düşüncesi c.1 (Yasama)','','publish','closed','closed','','islam-siyaset-dusuncesi-c-1-yasama','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-980',16,'product','',0),(2433,1,'2020-05-08 00:53:11','2020-05-07 21:53:11','		\n				* İslam dünyasının bu asırda, üzerinde düşünülmesi gereken iki oluşuma tanıklık ettiğini söylemek gerekir. Bu oluşumlardan biri, siyasete ve dinî hâkimiyete olumsuz bakan düşüncedir. Bütün dinler ile özellikle de İslam ile karşı karşıya gelen ve dinî siyasi düşüncenin inzivasını ve dinî inancın oluşturduğu hareketliliği azaltmayı ardında taşıyan bu yeni düşünce, bütün dinleri tehdit etmektedir. İslam dünyasının düşünür ve bilgelerinin, bu düşüncenin karşısında mantıklı bir savunma yapmak için, derin ve ciddi araştırmalar yapıp, dinin aslî inançlarını açıklamaları ve sağlamlaştırmaları zorunludur. Diğer oluşum ise, velayet-i fakihi esas alan düşüncenin siyasi arenada yerini almış olmasıdır. Bu düşünce teorik olarak çok eskilere dayanmakta ve uzun bir geçmişe sahiptir. Ancak bu düşüncenin pratik ve uygulama boyutu, 1979\'da İslam Devrimi\'nin zafere ulaşmasından sonra başlamıştır.\n* \"İslam\'ın Siyasi Teorisi\"nin açıklanma zorunluluğu, bu teorinin siyasi düzenler içersindeki yerinin tanıtılması, bu teori hakkındaki şüphelerin, kuşkuların ve fikrî mücadelelerin varlığı ve de dâhilî ve haricî düşmanların velayet-i fakih düzenine karşı çok yönlü saldırıları göz önünde bulundurularak, dinî değerleri ve vahye dayalı öğretileri savunmak amacıyla feraset sahibi, bilge, âlim ve yorulmaz mücahit Ayetullah Muhammed Taki Misbah Yezdî (Allah ömrünü uzun ve daha bereketli kılsın) tarafından, Tahran\'da cuma namazları hutbelerinden önce \"İslam Siyaset Düşüncesi\" hakkında bir dizi konuşmalar yapıldı. Elinizdeki eser, bu konuşmaların düzenlenmiş ve gözden geçirilmiş hâli olup, \"Yasama ve Yürütme\" adlarıyla iki cilt olarak aziz okuyucuların istifadesine sunulmuştur.		\n			','İslam Siyaset Düşüncesi c.2 (Ülke Yönetimi)','','publish','closed','closed','','islam-siyaset-dusuncesi-c-2-ulke-yonetimi','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-981',16,'product','',0),(2434,1,'2020-05-08 00:53:12','2020-05-07 21:53:12','		\n				Asrımızın büyük müfessir, fakih ve filozofu merhum Ayetullah Allâme Tabatabaî, Kur’ânî ve aklî delillere dayanarak, İslâm’ın bütün hayatı içeren sonsuz bir din olduğunu, tüm beşer sistemlerinin İslâmî ahkâmın mukabilinde güçsüz kaldığını bu kitabında açık ve seçik bir şekilde ortaya koymuştur. Bu değerli eserinde İslâm’ın sosyal bir din olduğunu, topluma verdiği önemi ve toplum sorunlarına getirdiği çözümleri, öz ama genel anlamıyla güzel bir şekilde kaleme almıştır.\nTürkiye’de İslâm Sosyolojisi üzerinde yayınlanan eserlere, diğer bir eser ilâve etmek için Müslüman kardeşlerimize yararlı olacağını umarak bu kitabı çevirdik.		\n			','İslam Sosyolojisi','','publish','closed','closed','','islam-sosyolojisi','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-982',16,'product','',0),(2435,1,'2020-05-08 00:53:12','2020-05-07 21:53:12','		\n				Ciddi bir akademik çalışmanın ürünü olan elinizdeki eser aslında yazarın Üniversitede verdiği ders mevzuatının özetidir. Beş bölüm ve 16 alt başlık altında sadr-ı İslâm tarihi incelenmiştir. Arap Yarımadası’nın İslâm öncesi döneminde durum ve şartları etraflıca ele alınmıştır. Zira cahiliye dönemi sırasında Arap Yarımadası’nın içinde bulunduğu durumu tam olarak bilmeden İslâm tarihindeki birçok olayın idrak ve tahlili ya imkânsız ya da en azından eksik olacaktır.\nYazar, nebevî çağdaki olayların teferruat ve tafsilleri için ayrı ayrı ve çeşitli kaynakları kullanmaya özen göstermiştir. Kitabın tamamında göze çarpan Kur’an ve hadis kaynaklı belgeler bu eseri alelade bir tarih çalışmasından öteye taşıyarak o dönemle ilgili bazı olaylar çevresindeki şüpheleri giderici nitelikte ciddî bir tahlil ve incelemeyi mümkün kılmaktadır.		\n			','İslam Tarihi','','publish','closed','closed','','islam-tarihi','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-983',16,'product','',0),(2436,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Bu kitapta belirtilen belgelerin de ortaya koyduğu üzere, İslâm toplumsal emniyeti sağladığı gibi, sosyal ortamı medenîleşmeye hazır bir hâle de getirmektedir. İslâm\'ın çeşitli Müslüman milliyetler arasında barış ve anlaşma sağlayan özel prensip ve dikkati bir yandan; diğer milliyetlere karşı taassuptan uzak görüşü de diğer yandan el ele vererek milletler arasında gayet yakın bir ilişkinin kurulmasına neden olmakta, bu da medeniyetin yerleşip yayılmasını takviye etmektedir...\nAvrupa ve Amerika kıtalarında yıllarca gündemden düşmeyen ve bizzat batılılar tarafından birkaç dile çevrilerek incelenen bu eser, Türk Müslümanın da en önemli acısı olan \"batıyı kıble edinen\" hastalığını başarıyla irdelemekte; onuru ve bilimi Müslümanlardan öğrenen batı kavminin dünkü ve bugünkü konumunu ele alarak Müslümanların bugünkü hâlinin \"batıyı taklit edip, İslâm\'dan kopuş\"tan kaynaklandığını ilginç örneklerle hatırlatmakta ve maneviyattan uzaklaşan batının bugünkü koflaşmış hâlini bizzat batının istatistikleri ve batılı bilim adamlarının itiraflarıyla belgelemektedir.		\n			','İslâm ve Batı Uygarlığının Çehresi','','publish','closed','closed','','islam-ve-bati-uygarliginin-cehresi','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-984',16,'product','',0),(2437,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','Elinizdeki kitap İslam dünyasının büyük filozof ve düşünürü Merhum Allame Seyyid Muhammed Hüseyin Tabatabaî’nin; ilmî, felsefî, ahlakî, dinî vb. değişik sorulara ve şüphelere verdiği yanıtları içerir.\n\nİçerdiği konulardan bazı başlıklar:\n\n            ●  Fıtrat\n\n            ●  Felsefî Konular\n\n            ●  Yaratılış ve Diriliş\n\n            ●  Erkek ve Kadın Hakları\n\n            ●  Reenkarnasyon\n\n            ●  Vahhabiyet İnançlarının Batıl Oluşu\n\n            ●  Tevessül\n\n            ●  Kur’an Tahrif Olmamıştır\n\n            ●  Peygamberlerin Orta Doğu’dan Seçilmesi\n\n            ●  İmamlar Hakkında Yüceltme ve Aşırılığın Caiz Olmayışı\n\n            ●  Teşriî ve İtibarî Velayet\n\n            ●  Hırsızın Elinin Kesilme Felsefesi\n\n            ●  İrfan ve Tasavvuf Muteber Midir?','İslam Ve Çağdaş İnsan','','publish','closed','closed','','islam-ve-cagdas-insan','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-985',16,'product','',0),(2438,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				 \nHer dönemin ve özellikle de yaşamakta olduğumuz mevcut dönemin önemli sosyal konularından birini başlıca aile konusu oluşturur... Rönesans sonrasında hümanizm ve liberalizm düşüncesine dayalı olarak ortaya çıkan insan tanımı ve gösterdiği modeli bağlamındaki sapma, insanlık toplumunun temel ve çekirdeği olan aileyi tehdit etmiş ve sonuç olarak da bu düşünsel süreç, Batı toplumunu laubalilik ve kayıtsızlığa sürüklemiştir. Esefle belirtmek gerekir ki bu sapma, İslâm ülkelerini hedef alan kültürel saldırılar neticesinde Müslümanları da etkilemiştir. Bu yüzden Müslüman toplumlar, zengin İslâm kültürünü sahiplenerek, hayat kitabı ve programı olan Kur\'ân-ı Kerim\'in öğretilerine tutunarak bu tür afet ve yıkımlardan kendilerini korumalıdırlar.\nBu doğrultuda konuyu, Cuma namazlarının birinci hutbelerinde İslâm ve Batı açısından ele alıp inceledik. Elinizdeki bu çalışma, aile hakkındaki 33 Cuma hutbesinden ibarettir.\n \nMüellif\n 		\n			','İslâm\'da Aile Hukuku ve Ahlâkı','','publish','closed','closed','','islamda-aile-hukuku-ve-ahlaki','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-986',16,'product','',0),(2439,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Allame Muhammed Hüseyin Tabatabaî, birçok araştırma ve telifi birlikte yapan ve geniş bir miras bırakan az sayılı âlimlerden biridir. Hiç kuşkusuz Allame Tabatabaî’nin bıraktığı en değerli miraslardan biri; ilmî düzeyi, öğrenciler için belli olan ve açıklanmaya ihtiyaç duymayan, kendisinin yirmi cilt olarak yayınlanan el-Mizan fi Tefsiri’l-Kur’an’ isimli eseridir.\nElinizdeki kitap, gerçekte kadın hususunda ve onun İslam ve Kur’an’daki makamı hakkında üstat Allame Muhammed Hüseyin Tabatabaî’nin ele aldığı, bazılarını müstakil olarak ve bazılarını da el-Mizan Tefsiri bünyesinde işlediği; evlilik, miras, kadının sosyal kişiliği gibi konuları ve Amerika’da bulunan İranlı mezunlardan birinin, kadınlar hakkında birkaç ayetin tefsirlerinin incelenmesi unvanı altında yazmış olduğu bir makaleye verilen cevapları içermektedir.		\n			','İslam\'da Kadın','','publish','closed','closed','','islamda-kadin','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-987',16,'product','',0),(2440,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Şu an elinizde bulunan eser, Almanya’nın Hamburg şehrindeki İmam Ali (a.s) İslam Merkezinde ikame edilen cuma namazının 1. hutbesinde, “İslam’da Sevgi” ana başlığı altında işlenen 23 hutbeden oluşmaktadır. Her hafta Farsça dilinde beyan edilen bu hutbeler, cuma namazından önce Almanca, Türkçe ve Arapça dillerinde yazılı olarak hazırlanmış ve cuma namazına katılan kardeşlerimize sunulmuştur...\nBu konuyu ele alıp işlememizin nedenini de kısaca burada açıklamak istiyorum. 2008 yılında Ljubljana Üniversitesi tarafından Slovenya’da “İslam ve Hristiyanlık Diyalogu” adı altında bir konferans düzenlenmişti...  Katolik rahiplerden biri “Sevgi konusu Hristiyanlıkta çok geniş bir yelpazede ele alınmıştır... İslam dini sevgiden hiç bahsetmemiş ve hatta sevginin kokusunu bile almamıştır...” dedi.\n...Rahibin yanına gittim ve “Gündeme getirdiğiniz konu sizin görüşünüz müdür?” diye sordum. “Evet.” dedi. Ona, “Kur’an’ı hiç okudunuz mu?” dedim. “Hayır, okumadım.” dedi...  Ben “İncil’i okumuş biri olarak, İslam’ın sevgi konusunu çok farklı alanlarda ve hatta Hristiyanlıktan ve İncil’den daha yaygın olarak işlediğini kesinlikle söyleyebilirim. Allah’ın insana olan sevgisi, insandaki Allah sevgisi, insanın diğer insanlara karşı sevgisi, insanın arkadaşlarına olan sevgisi, eş sevgisi, evlat sevgisi, ilahi tecellilerden ibaret olan diğer varlıklara karşı duyulan sevgi... İslam’ın sevgi hakkındaki öğretisinin sadece birkaç örneğidir. İslam dini açısından âlem sevgi temeline dayalı olarak yaratılmıştır ve ilahi sevgi, her varlığın yaratılışında öyle etki etmiş ve rol oynamıştır ki, bu sevgi ve aşk, varoluşun bağrında ve yüce Allah’a kulluk tabiatında bile rahatlıkla görülebilir.”		\n			','İslam\'da Sevgi','','publish','closed','closed','','islamda-sevgi','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-988',16,'product','',0),(2441,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				İslam\'da Şia adıyla yayınlanan bu kitap, Batı dünyasına Şia mezhebini tanıtmak için yapılmış olan araştırma ve tahkikin bir bölümünü oluşturuyor.\nBu kitap Şia\'nın ortaya çıkışını ve yayılmasını, Şia\'nın dinî düşünce metodunu ve Şia açısından İslamî öğretileri incelemektedir.\nİçindekiler:\n- Şia\'nın doğuş ve yayılışı.\n- İlmî mercilik ve Hilafet meselesi.\n- Hilafetin komuoyuna sunulması ve Şia\'nın görüşü.\n- Şia\'nın dinî düşünceleri.\n- Din\'i düşüncedeki metotlar.\n- Şia\'nın Dini düşünce metodu.\n- İmamiyye Şia\'sı açısından dinî inançlar.\n- Şia\'daki bölünmeler.\n- Şia\'nın manevi mesajı.		\n			','İslâm\'da Şia','','publish','closed','closed','','islamda-sia','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-989',16,'product','',0),(2442,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Bu kitap, ilhadî düşüncelerin karanlığında, yolunu kaybeden insanların hayat yoluna ilâhî ışık yansıtacak İslâmî inanç temellerini içeren bir eserdir. Özellikle genç nesile hitap eden bu kitap, hakkın ve aklın yolunu tanıtacak, hakkı batıldan ayırt edecek, inanç alanında ortaya atılan soruları yanıtlayacak ve zihinlerde oluşturulan şüpheleri giderecek zengin bir içeriktedir. Kendi alanında uzman ve otoriter birçok düşünür ve sosyal bilimcinin zahmetlerinin ürünüdür.\nBu kitap otuz ders hâlinde hazırlanmış, öğretim açısından kolaylaştırıcı bütün hususlar dikkate alınmıştır. On dört ders \"tevhid\" ve \"adâlet\" hakkındadır. Dokuz ders \"nübüvvet\" hakkındadır. Beş ders \"imamet ve hilafet\"le ilgilidir. Son iki ders de \"meâd ve berzah\" konusu hakkındadır.		\n			','İslâm\'da Usûl-u Din','','publish','closed','closed','','islamda-usul-u-din','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-990',16,'product','',0),(2443,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Mâlik b. Enes, İmâm Cafer-i Sâdık’tan (a.s), o da babaları kanalıyla Resulullah’tan (s.a.a) şöyle nakletmiştir:\n“Kıyâmet günü olduğunda ve sırât cehennemin kenarına kurulduğunda, ondan ancak yanında Ali b. Ebî Tâlib’in velâyetiyle kurtuluş beratı bulunan kimse geçebilecektir.” (Bişâretü’l-Mustafâ, s. 274)\nEsbağ b. Nübâte rivayet ediyor: Bir gün İmam Ali’nin yanında idim. Adamın biri ona, “A’raf’ta herkesi simasından tanıyan adamlar vardır.” ayetinin anlamını sordu, İmam Ali (a.s) şöyle buyurdu:\n“A’raf biziz; biz taraftarlarımızı simalarından tanırız. A’raf biziz; Allah’ı tanımak ancak bizi tanıma yolu ile mümkündür. A’raf biziz; bizler kıyamet günü cennet ile cehennem arasında dururuz, ancak bizi tanıyanlar ve bizim tanıdıklarımız cennete girer ve yine ancak bizi tanımayanlar ve bizim tanımadıklarımız cehenneme girer, bu ayetin anlamı budur.” (Basairu’d-Derecat, s. 49; Tessiru’l-Ayyaşî, c. 2, s. 18)\nHz. Resulullah (s.a.a) şöyle buyurmuştur:\n“Zamanının imamını tanımadan ölen bir kimse cahiliye (küfür) ölümüyle dünyadan gitmiş sayılır.” (Biharü’l-Envar, c. 6, s. 16; Müsned-i Ahmed, c. 2, s. 177		\n			','İslâmî Değer Ölçütleri','','publish','closed','closed','','islami-deger-olcutleri','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-991',16,'product','',0),(2444,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Ayetullah Seyyid Ali Hamaneî’nin konuşmalarının yazılı özetinden ibaret olan elinizdeki kitapta, İslâm’ın en önemli düşünsel temelleri yani iman,tevhid, nübüvvet ve velayet konuları, en yapıcı ve en canlı boyutlarıyla Kur’an’ın net ve açık ayetleri ışığında araştırılmış ve dinleyicilere, Kur’an üzerinde düşünme yöntemini öğretmek amacıyla açıklayıcı bilgiler katılarak ayetlerde sözü edilen temeller belirlenmiş ve gösterilmiştir. Gerekli yerlerde de yüce Allah Resulü’nden (s.a.a) ve Ehlibeyt İmamları’ndan (hepsine selâm olsun) rivayet edilen sahih hadislerden vurgu ve açıklama yönünde faydalanılmıştır. Böylece Kur’an’dan bazı ayetler düşünmeye tâbi tutulurken, sorumluluktan doğan İslâmi ilkelerden bir, İslâm ideolojisi ve düşünce tarzı noktalarından biri olarak açıklanmıştır.		\n			','İslamî Düşüncenin Temel İlkeleri','','publish','closed','closed','','islami-dusuncenin-temel-ilkeleri','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-992',16,'product','',0),(2445,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Bu filmde insanların insanı, ne biçim bir kaçakçılık metası haline getirdiğini göreceksiniz. Küçük erkek çocuklarının sınır kaçakçılığında köle gibi kullanıldığını, küçük kız çocuklarının ise körfez ülkelerindeki petrol şeyhlerine pazarlandığını hayretlerle seyredeceksiniz. Bu, insan ve çocuk pazarının farklı semtleri olan İran - Pakistan sınır şehirleri ve bu pazarın uluslararası boyutları... Hepsi detaylarıyla bu filmde gözler önüne serilmektedir.		\n			','Kaçakcı','','publish','closed','closed','','kacakci','','','2020-05-10 23:18:24','2020-05-10 20:18:24','',0,'http://islamex.com/?product=import-placeholder-for-993',16,'product','',0),(2446,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				İslam öğretilerini varlığa ilişkin öğretiler ve emir ve yasaklar olmak üzere iki başlık altında toplayabiliriz. Birinci grupta yer alan öğretiler itikadî, kelamî ve ahlakî anlayışımızı ve dünyaya bakış tarzımızı belirlerken; ikinci grupta yer alan ve fıkıh ilminin konusu olan emir ve yasaklar, insana, düşündüğü gibi yaşamasının yolunu gösterir. Bu özelliğiyle fıkıh, İslam\'a bir dünya görüşü olma hüviyeti kazandırır.\nİnsan hayatının her alanına dair hükümler içeren fıkıh ilminin belli başlı konularından birisi insan ilişkileridir. Fıkıh kitaplarında kadın-erkek ilişkilerine dair hükümler \"kişisel ve toplumsal örf ve tutumlar\" başlığı altında ele alınır.\nElinizdeki eserde, gençlerin sıkça sordukları; toplu taşıma araçlarında namahremlerle temasın hükmü; mahrem ve namahremlere bakmanın ölçüsü; namahremle yazışmanın caiz olup olmadığı; evlilik öncesi kadın-erkek ilişkilerinde ölçü ve düğün hazırlıklarına ilişkin hükümler gibi sorulara Ayetullah Uzma İmam Humeynî, Ayetullah Uzma Hameneî, Ayetullah Uzma Cevad Tebrizî ve Ayetullah Uzma Sistanî\'nin fetvalarına uygun olarak cevap aranmıştır.		\n			','Kadın - Erkek ve Sosyal İlişkileri','','publish','closed','closed','','kadin-erkek-ve-sosyal-iliskileri','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-994',16,'product','',0),(2447,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				İnsan çok boyutlu bir varlıktır. Çeşitli eğilim, his ve içgüdülerden oluşan esinti ve rüzgârlar, onun varlık denizini harekete geçirmekte ve dalgaların oluşmasına sebep olmaktadır. Ama insan fert olsun, toplum olsun bir yandan ilim, akıl, irade ve manevi eğilimleri (ilâhî fıtratı) yardımıyla, diğer yandan ilâhî kılavuzların (peygamberler ve onların vârislerinin) eğitim ve öğretiminden yararlanarak vücut denizinde oluşan bu dalga ve akıntıları, kontrol altına alıp istediği yöne, ebedî mutluluk yoluna yönlendirme gücüne sahiptir. Yani insan ne ferdi güdülere mahkûmdur, ne de çevre ve şartlara.\nİşte bu güç İslâm nazarında insanın mesul ve sorumlu sayılmasının kaynağıdır. İnsan akleden, öğrenebilen bir varlık olduğu ve hayra eğilim fıtratı üzere yaratıldığı için bu yeteneklerini kullanmazsa, körü-körüne batıla uyarsa veya fıtrattan gelen ilâhî çağrılara kulak vermezse yahut bilmediği konularda sağlam bir ilmi mercie başvurmazsa, karşılaşacağı hüsran ve ziyandan dolayı kendisinden başkasını sorumlu tutamaz.\nNitekim bir kişi, bir taraftan kendi bilgisi dâhilinde olan temel sağlık kurallarına riayet etmez, diğer taraftan da bilmediği konularda bir mütehassısa müracaat etmeyerek sağlığını kaybederse ancak kendisi sorumlu sayılır.\nElinizdeki bu kitapta Kur\'ân ve Sünnet ışığında Ehlibeyt mektebinin kaynakları esas alınarak kendini yetiştirmek ve nefsi tezkiye etmek konusu ele alınmıştır.		\n			','Kendini Yetiştirmek','','publish','closed','closed','','kendini-yetistirmek','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-995',16,'product','',0),(2448,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				İlâhî kıyamları ihya etmenin en önemli boyutlarından biri, hiç şüphesiz aşk, sevgi ve hüznün simgesi gözyaşları olmuştur.\nHer ne kadar aşk ehli olmayan bazıları, ağlamayı ve gözyaşını güçsüzlük ve zavallılık olarak değerlendirseler de aşk ehli zulmün sultasını ve varlığını yerle bir eden Nuh’un tufanı olarak görmüşlerdir.\nGözyaşları, safı belirlemektir; İlâhî kıyamın yanında yer almaktır; Yezidî zulme Zeynebî haykırıştır. Kısaca, “gözyaşları mukaddestir.”\nElinizdeki eserde, Ehlibeyt ve Ehlisünnet hadislerinde İmam Hüseyin’e ağlama konusu ele alınmış ve her ekolden 40 hadise yer verilmiştir.		\n			','Kerbela Şehitlerine Ağlamak','','publish','closed','closed','','kerbela-sehitlerine-aglamak','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-996',16,'product','',0);
INSERT INTO `maqa2posts` VALUES (2449,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Kuşkusuz insanlık tarihine adını ve hedefini altın harflerle yazdıranlar içinde Kerbela kahramanı, özgürlük sembolü ve abidesi olan Hz. Hüseyin’in (a.s) yeri bir başkadır. Öyle ki, bu fedakârlık karşısında saygıyla eğilmeyen hiçbir insan bulunamaz.\nO, İslâm toplumunda dinin yozlaşmaya yüz tutup saptırılmak istendiği ve dinî eğitimlerin arka plana atıldığı, kişilerin ilâhlaştırılıp saltanatın “din” diye yutturulmak istendiği karanlık bir devrin karanlığına kızıl kan meşalesi ile aydınlık saçıp aydın sayfaların nasıl oluşturulabileceğini gösteren bir hidayet meşalesi, fitne ve bela tufanından Nuh’un kurtuluş gemisi gibi insanlığı kurtuluş sahiline taşıyan gemi olmuştur.\nİşte bu özgürlük öğretmenini, Kerbela okulunu ve şahadet dersini daha iyi idrak edebilmek için Şia ulemasının itibar ettiği SeyyidİbnTâvûs’un (589-664 h.) akıcı bir üslup ve eğitici bir metotla kaleme aldığı “el-Luhuf” adlı eserini okuyucularımıza sunarak, kaynak eser olan bu kitabı minnet borçlu olduğumuz Hüseynî şehitlerin ve Zeynebî şahsiyetlerin ruhuna ithaf ediyoruz.		\n			','Kerbela Şehitlerinin Ardından','','publish','closed','closed','','kerbela-sehitlerinin-ardindan','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-997',16,'product','',0),(2450,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Kerbela Üniversitesi’nden ders alan, buna ilaveten sohbetleriyle öğrendiklerini aktararak bizim ders almamıza yardımcı olan; Kerbela’yı bir tarihî hadise olarak sunmanın ötesinde mesajını güncelleyen İsa Polat hocamızın şahsı da bizim için örnek olmalıdır. Ben hocamızı her gördüğümde İmam Muhammed Bakır (a.s) ve İmam Cafer Sadık’ın (a.s) Ebu Basir lakaplı sahabîsini hatırlarım. Aslında hocamıza Ebu Basir diye hitap etmek gelir hep içimden. Ebu Basir, âmâ olmasına rağmen birçok hadis rivayet etmiştir. İnsan için ‘basar’dan daha önemlisi ‘basiret’tir. Basar, basirete ulaşmak için değil mi! Ancak basiretten yoksun nice basar sahipleri var. Yüce Allah bize bu çalkantılı ve müteşabih olayların yaşandığı dönemde basiret ihsan eylesin.\nKerbela Üniversitesi kitabı, İsa Polat hocamızın çeşitli tarihlerde yaptığı konuşmalardan oluşmaktadır. Kitapta konuşma dili muhafaza edilmeye çalışılmıştır.		\n			','Kerbela Üniversitesi','','publish','closed','closed','','kerbela-universitesi','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-998',16,'product','',0),(2451,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Ebu Mihnef adıyla ünlü Lut b. Yahya el-Ezdî el-Gamidî hicrî 157 yılında vefat etmiştir. O, Kûfe\'nin ünlü ravilerinden ve tarihçilerinden olup, hicrî ikinci yüzyılın birinci yarısında yaşamıştır. Ebu Mihnef\'in \"Hz. Zehra\'nın (a.s) Hutbesi\", \"Cemel ve Sıffin Savaşı\", \"Muhammed b. Ebu Bekir\'in Şehadet Olayları\" gibi birçok eseri bulunmaktadır.\nHiç kuşkusuz onun en değerli eserlerinden birisi, Kerbela Vakıası adıyla çevirisini sunduğumuz \"Maktelu\'l-Hüseyin\" kitabıdır. Allâme Tusterî\'nin dediğine göre, İmam Hüseyin (a.s) hakkında yazılan makteller içinde en sahih maktel, Ebu Mihnef\'in maktelidir. O, bu kitabı Aşura olayından yaklaşık yetmiş yıl sonra kaleme almıştır. Kendisi de Kûfe ehlinden olduğu için olayları bir ya da en fazla iki vasıtayla nakletmiştir.\nAma ne yazık ki bu kitap zamanın geçmesiyle kaybolmuştur. Şimdi onun hiçbir nüshası (elyazması) elimizde yoktur.\nKitabın asıl nüshasının kaybolmasından sonra bazı dönemlerde araştırmacılar ve yazarlar onun rivayetlerini toplamaya çalışmışlardır. Ama eksiklikler olduğu için gereken değeri kazanamamıştır.\nNihayet değerli araştırmacı Muhammed Hadi Yusufî Garevî\'nin ilmî çabaları sonucu bu değerli kaynak diriltilmiştir. Önce Ebu Mihnef\'in makteli Taberî Tarihi\'nden derlenmiş, daha sonra onun nakilleri Şeyh Müfid, Ebu\'l-Ferec ve İbn Cezvî\'nin nakilleriyle karşılaştırılmıştır. Ayrıca birçok dipnota yer verilerek \"Vak\'atu\'t-Taff li-Ebî Mihnef\" adıyla basılmıştır.		\n			','Kerbela Vakıası','','publish','closed','closed','','kerbela-vakiasi','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-999',16,'product','',0),(2452,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Bu kitap, Kerbela\'nın İmam Hüseyin\'in (a.s) Ali Ekber\'inden (a.s) bir kesit aktarmaya çalışmış sizlere. Bununla, müminlerin Hz. Resulullah\'ın (s.a.a.) mutahhar Ehlbeytine (a.s) reva görülen zulme ağlayıp gözyaşı dökmesini istemiş öncelikle…\nİnsanoğlunun en samimi ifadesi olan gözyaşlarını, en değerli şeyler için akıtmasına vesile olabilme çabası içerisine girmiş adeta bu eser. Böylelikle Kerbela ve Aşura\'nın bilincine varılmasında gayret sarf etmektedir bu kitap.		\n			','Kerbela\'da Peygamber\'in Atı','','publish','closed','closed','','kerbelada-peygamberin-ati','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1000',16,'product','',0),(2453,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Muhtarname dizi filmi, Hz. Hüseyin’in katillerinden öç almaya çalışan Muhtar Sakafi ve yol arkadaşlarının macera ve hayat öyküsüdür. Aynı zamanda tarihin en zalim zümresi Emevilere karşı Ehlibeyt hanedanından Hz Hüseyn\'in kıyamının kare kare işlendiği bir tarihnamedir.\nBu filimde İslam tarihinin önemli merhalelerinden biri olan Hz. Hasan   ve Muaviye dönemi özet olarak ele alınıyor. Daha sonra Hz. Hüseyin’in Yezid’e karşı başlattığı kıyamın serüveni anlatılıyor. Bu tarihî aşamalar da Muhtar Sakafi’nin dönemin olaylarına farklı yöntem ve bir bakış açısı beslediğini anlatmaktadır.\nAyrıca bu film, Hz. Hüseyin’in şehadetinden sonra da insanların bu elim vakıa karşısında sergiledikleri infial ve tavrı, Muhtar Sakafi’nin, mücadelesinde bu insanlardan yararlanma çabası, Hz. Hüseyin’in kanını dökenlerden hesap sormasının o dönem Irak toplum ve coğrafyasındaki karşılığını bulması, Kerbela’daki katillerin teker teker cezalandırıldıklarını aksiyonel biçimde ekranlarınıza taşıyor.		\n			','Kerbela\'nın İntikamı','','publish','closed','closed','','kerbelanin-intikami','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1001',16,'product','',0),(2454,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Mustafa arabadan indi, aksayarak tozlu yolda ilerledi. Düşmanın durmak bilmeyen top ateşi altında her taraf sarsılmadaydı.\nMustafa ne görmüştü acaba?\nArkadaşları elleri tetikte bir yandan onu izlerken, bir yandan da dikkatle etrafı tarıyor, ama hiçbir şey göremiyorlardı.\nMustafa neredeyse insan boyuna ulaşan vahşi çalılıklara yaklaştı.\nTop mermilerinin kaldırdığı yoğun toprak bulutu çalılara da sinmişti. Tozlu çalılar arasında bir kızıl gül göze çarpıyordu.\nAdeta gülümsüyor gibiydi.\nMustafa şefkatle kızıl gülü okşayıp öptü:\n— Şuna bak hele! Bunca top yağmuru altında nasıl sapasağlam kalabildin sen? Rengin de pek muhteşem!..		\n			','Kızıl Gül','','publish','closed','closed','','kizil-gul','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1002',16,'product','',0),(2455,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Gergin gecenin camlarının ardında, iki atı yaylıya bağlamışlardı; biri beyaz, öbürü siyah. Atların ağzından çıkan buğu, bir gri bulut gibi, koyu mavi atmosferde yok oluyordu.\nAtlar yorgundu. Sık ve kesik soluyorlardı. Belli ki, uzun bir yol kat etmişlerdi…\nNereden gelmişti? Onu ne zamandan beri buraya getirmişlerdi?! Sesi, bir haftadan beridir, yaşlı kadınların sesleriyle dolu mekânda, huzurevinde, yankılanıyordu. Buğulanmış camlarda, gri ve soğuk duvarlarda yankılanan eski, Türkçe bir türkü, hüzünlü bir ahenkle terennüm edilmekteydi:\nKızıl gül olmayaydı;\nSararıp solmayaydı…\nİnsanın dünyevi yaşamından kabrine kadar gelişen süreci işleyen sosyopolijik roman.		\n			','Kızıl Gül Olmayaydı','','publish','closed','closed','','kizil-gul-olmayaydi','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1003',16,'product','',0),(2456,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				□ Kitapların sayısı artarsa, kitapların başlıkları artarsa, ihtiyaç duyulan bütün konularla ilgili kitap yazılırsa, eğer insanlar bütün sorularının cevabını kitaplarda bulur ve ona müracaat ederlerse, kuşkusuz farklı bir dünyaya ve farklı bir maceraya adım atılmış olur…\nNerede insanlar kitapla haşır neşirse, bu özelliğe sahip olmayan diğer yerlere oranla, onların düşünce yapılarında ve psikolojilerinde hissedilebilir bir fark olduğunu görürsünüz.\n□ Manevi ve kültürel alanlarda taptaze kalmak isteyen bir kimsenin kitapla irtibata geçmekten başka çaresi yoktur.\nAyetullah Seyyid Ali Hameneî		\n			','Kitap ve Ben','','publish','closed','closed','','kitap-ve-ben','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1004',16,'product','',0),(2457,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				KİTAP BOYUTU: 10,5 x 15,5\n* Korunma Sağlayan Ameller\n* Korunma Duaları\n* Şifalı Dualar\n* Büyük Âlimlerden Tavsiyeler		\n			','Korunma Duaları','','publish','closed','closed','','korunma-dualari','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1005',16,'product','',0),(2458,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Kur\'ân İlimleri veya Kur\'ânî İlimler tabiri; Kur\'ân\'ın tanınması ve muhtelif yönlerinin bilinmesine yardımcı olan ilimler için kullanılan bir kavramdır. Kur\'ânî ilimler ile Kur\'ânî maarif arasındaki fark şudur: Kur\'ânî ilimler, Kur\'ân dışındaki ve Kur\'ân\'ın anlaşılmasına yardımcı olan ilimlerdir ve Kur\'ân\'ın muhtevası ve tefsiriyle doğrudan ilişkisi yoktur. Kur\'ânî maarif veya bilgiler ise, Kur\'ân\'ın içeriği ve tefsiriyle doğrudan alakalıdır. Başka bir ifadeyle, Kur\'ânî ilimler, Kur\'ânî maarifin mukaddimesidir.\nKur\'ânî İlimler: Kur\'ân\'ın bilinmesi ve muhtelif yönlerinin anlaşılması için hazırlık mahiyeti taşıyan ilimlerdir. Vahiy, Kur\'ân\'ın nüzul şekli, nüzulün tertip ve süresi, Kur\'ân\'ın toplatılması ve çoğaltılması, vahiy kâtipleri, mushafların denkleştirilmesi, kıraatin oluşumu, kıraatler arasındaki ihtilafın kaynağı, Kur\'ân\'ın tahrif edilmemiş olması ve delil oluşu, nasıh ve mensuh, muhkem ve müteşabih ayetler, Kur\'ân\'ın mucize oluşu, esbab-ı nüzul ve benzeri konular, Kur\'ânî ilimlerin kapsamına girmektedir.\nElinizdeki mevcut kitap altı ciltlik \"et-Temhid Fi Ulumi\'l-Kur\'ân\" ile \"Siyanetu\'l-Kur\'ân Mine\'t-Tahrif eserlerinin özeti ve yeniden kaleme alınmasından meydana gelmiş bulunmaktadır.		\n			','Kur\'ân İlimleri','','publish','closed','closed','','kuran-ilimleri','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1006',16,'product','',0),(2459,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Dua, insanın hayatında var olması gereken en önemli ibadetlerden biridir; öyle bir ibadet ki, insanı mutlak yüceliğe bağlayan nurlu bir halkadır. Dua acziyet içerisindeki insana, Allah’a sırlarını açıp yardım istemesi, yalvarması ve sığınması için yön vermektedir.\nBazen bu yöneliş ruhta öyle bir arınmaya sebep olur ki, insan hevesler içinden kurtularak, mutlak güç sahibine hicret eder.\nBütün nimetler ve mutluluk sebepleri insana verilmiş olsa dahi, yine de dualarını kesmemeli; böylece o nimet ve saadetin devamını Allah’a yapacağı yakarışla elde etmelidir.\nAyrıca eldeki nimet ve variyetin kendisine değil, yaratana ait olduğunu göstermelidir.		\n			','Kur\'ân ve Ehl-i Beyt Kaynaklı Dualar','','publish','closed','closed','','kuran-ve-ehl-i-beyt-kaynakli-dualar','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1007',16,'product','',0),(2460,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Büyük alim şöyle diyor kitabıyla ilgili:\n\"…Ben bu kitabı, kendime sorulan şu sorunun cevap olarak yazdım: \"İslam Peygamberinin kızı Hz. Fatıma\'nın (s.a) İslam ümmeti içinde özel fazilet ve üstünlüğü var mıdır? Varsa Şia ve Ehlisünnet\'in ittifak ettikleri deliller mevcut mudur?\nBu büyük İslam kadını Hz. Fatıma\'nın (s.a) şahsiyeti ve üstün faziletini ispat için insanlığa kılavuz olan kitapların en yücesi Kur\'an-ı Kerim ve Müslümanlarca ittifaken kabul edilmiş peygamberin hadislerini ele alacağız. Bu hususta hiçbir şek ve şüpheye yer kalmayacaktır. Biz bu işi iki bölümde sunmaya çalıştık. Birinci bölümde Kur\'an-ı Kerim\'de yer alan ayetler; ikinci bölümde ise, özellikle bütün İslam aleminin ittifak ettikleri hadisler üzerinde duracağız.\"		\n			','Kur\'ân ve Hadisler Işığında Hz. Fatıma (s.a)','','publish','closed','closed','','kuran-ve-hadisler-isiginda-hz-fatima-s-a','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1008',16,'product','',0),(2461,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				 \nDavet, iyiliği emretmek, kötülükten sakındırmak, öğüt vermek ve irşad etmek İslâm\'ın önemli konularındandır. Ama böyle olmasına rağmen hakkında fazla kitap kaleme alınmamıştır. Yirmi yıldır Allah\'ın yardımıyla Kur\'ân üzerinde çalışmakta ve tebliğle uğraşmaktayım. Bir kez de davet konusunu araştırmak maksadıyla, Kur\'ân\'ı baştan sona okuyup inceledim. Tebliğ metodu ve davetçinin özellikleri hakkında yüzlerce ayet buldum. Hamdolsun ki bu ayetleri yılların çabasıyla elde ettiğim bulgularla harmanlayıp birleştirerek bir kitap olarak İslâm davetçilerinin hizmetine sunabildim...\nEvet, halkı hidayete erdirmek ve bilinçlendirmek, davetçilerin görevidir ve bu, Allah\'ın onlardan aldığı bir ahit ve sözdür.\nHz. Ali (as.) buyuruyor ki:\nAllah; öğrenmeleri için bilmeyenlerden ahit ve söz almadan önce, bilmeyenlere öğretmeleri için bilenlerden söz almıştır. (Usul-i Kafi, c. 1, s.51)\nKur\'ân-ı Kerim tebliğ için bir teşkilatın varlığını gerekli görmekte ve şöyle buyurmaktadır:\nSizden; hayra çağıran, iyiliği (marufu) emreden ve kötülükten (münkerden) sakındıran bir topluluk bulunsun. (Âl-i İmrân, 104)\n \nMuhsin Kıraati\n 		\n			','Kur\'an ve Tebliğ','','publish','closed','closed','','kuran-ve-teblig','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1009',16,'product','',0),(2462,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Bu kitapta Kur\'ân-ı Kerim hakkında nakledilen 40 hadis okuyucuya sunulmuştur.\nResulullah (s.a.a):\nFitneler, karanlık gece parçaları gibi etrafı sardığı zaman Kur\'ân\'a sarılın ve ondan ayrılmayın; çünkü Kur\'ân, aracılığı kabul edilen bir şefaatçi ve şikayeti kabul olan bir davacıdır. Kim Kur\'ân\'ı önüne geçirirse (onu kendine önder edinirse), Kur\'ân onu cennete götürür ve kim Kur\'ân\'ı arkasına atarsa (ona amel ve itina etmezse), Kur\'ân onu cehenneme sürükler.		\n			','Kur\'ân-ı Kerim (40 Hadis)','','publish','closed','closed','','kuran-i-kerim-40-hadis','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1010',16,'product','',0),(2463,1,'2020-05-08 00:53:13','2020-05-07 21:53:13','		\n				Üstad Mutahharî’nin Şehâdeti Dolayısıyla İmam Humeyni’nin Yayınlamış Olduğu Mesajdan Bir Kesit:\n…Bendeniz İslâm’a, evliya-ı azimû-ş şa’na, İslâm milletine ve özellikle de mubariz İran milletine, büyük şehit, mütefekkir, filozof ve yüce bir makamı olan fakîh merhum Hacı Şeyh Murtaza Mutahhari’nin (k.s) acı kaybı sebebiyle tebrik ve tesliyetlerimi sunarım. Bu tesliyetim, şerefli ve değerli ömrünü, Mukaddes İslâm’ın hedefleri uğrunda harcamış, sapıklıklar ve inhiraflara pervasız bir mücadele gerçekleştirmiş bir şahsiyetin şahadeti içindir. Ben çok kıymetli bir evladımı yitirdim ve şimdi ömrümün ürünü sayılabilecek şahsiyetlerden biri olarak, onun matemini çekiyoruz. Aziz İslâm’da, bu meyveli evladın ve daima yaşayacak âlimin şahsiyetiyle öyle bir boşluk açılmıştır ki hiçbir şey o boşluğu dolduramaz. Ve tebriklerim ise, bütün yaşamı boyunca ve ondan sonra nur saçmış ve hala da saçan bu fedakâr şahsiyetlere sahip olunduğu içindir. Ben nurlu ışıklarıyla insanlara hayat bahşeden ve karanlıklara nur saçan böyle evlatların eğitilmesi sebebiyle yüce İslâm’a, insanların mürebbisine ve İslâm ümmetine tebriklerimi sunuyorum. Ben her ne kadar kendi vücudumdan bir parça olan aziz bir evladımı kaybettimse de, İslâm’da böyle fedakâr evlatlar olduğu için iftihar ediyorum. Ruh temizliği, iman gücü ve anlatma yeteneği hususunda benzeri az bulunabilecek olan Mutahhari gitti ve Mele-i A’la ulaştı. Ancak art niyetliler şunu bilsinler ki, onun şahadetiyle birlikte İslâmi ilmi ve felsefi şahsiyeti de gitmez.		\n			','Kur\'an\'da İnsan Tanımı','','publish','closed','closed','','kuranda-insan-tanimi','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1011',16,'product','',0),(2464,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				 \nKur\'an-ı Mecid\'e dikkatle bakıldığında, nifak ve infakla olan ilgi ve alakamız, cennet ve cehennem tercihimizde çok önemli i faktör karşımıza çıkmaktadır. Günümüzde ortalama bir Müslümanın yaşamının önemli bir kısmı nifakla iç-içe geçmektedir. O halde \"Ölüm gelip çattığında, Rabbim! Ne olur beni yakın bir süreye kadar ertelesen de (artık münafıklı yapmasam, çok çok) sadaka verip (salih amellerde bulunsam) iyilerden olsam!\" demeden önce; (dünya ve ahiret ârasında bocalamaktan vazgeçerek), bize verilen rızıklardan Allah yolunda harcamalıyız. (Unutmayalım ki) \"Bir nefsin eceli gelince, Allah onu asla ertelemez...\"!\n(Münafikûn; 10-11)\n \n 		\n			','Kur\'ân\'da Kıyamet - Cennet - Cehennem - Tasvirleri Nifak - İnfak','','publish','closed','closed','','kuranda-kiyamet-cennet-cehennem-tasvirleri-nifak-infak','','','2020-05-10 23:18:25','2020-05-10 20:18:25','',0,'http://islamex.com/?product=import-placeholder-for-1012',16,'product','',0),(2465,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				(Ey Allah\'ın Resulü, bu Kur\'an) Rablerinin izniyle insanları karanlıklardan aydınlığa, üstün ve övgüye layık Allah\'ın yoluna çıkarman için sana indirdiğimiz bir kitaptır.\nAllah’ın ayetlerine inanan mümin kişi, Kur’an’ın öğrettiği ahlaki değerlere göre hayatını düzenlemelidir. Elinizdeki eserde yer alan yedi makalede işte bu konular işlenmiştir. Bu yedi makalede, Kur’an’ın mümin bir birey için nasıl bir yaşam tarzı belirlediği, Hz. Peygamber’in ve Ehlibeyt İmamları’nın (a.s) Kur’an’ın belirlediği bu yaşam tarzını ne şekilde hayata geçirdikleri; çocukluktan itibaren Müslüman bir bireyin ahlakî, duygusal ve sosyal açılardan nasıl bir eğitime tabi tutulursa Kur’an’ın bize örnek gösterdiği masumların hayat tarzına ulaşabileceği ele alınmış; öte yandan Müslümanların farklı dinlerle mütedeyyin insanlarla ve topluluklarla nasıl davranmaları gerektiği üzerinde durulmuştur.\nUmarız Müslümanlar olarak dünya ve ahiret hayatımızda mutluluğa kavuşmak için Kur’an’ın öğretilerini öğrenip sosyal hayatta onlardan faydalanırız; zira günümüzde Müslümanların geri kalmışlığının ve İslam dünyasındaki aşırıcılık ve zulmün en önemli nedeni Kur’an öğretilerini ihmal etmemizden kaynaklanmaktadır.		\n			','Kur\'an\'da Sosyal Hayat','','publish','closed','closed','','kuranda-sosyal-hayat','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1013',16,'product','',0),(2466,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Gençlik yıllarımın başlarında çeşitli dinler, ekoller ve mezhepler hakkında araştırmalar yapmaya başladım. Bu araştırmalarımın sonucunda insanların kurtuluş yolunun İslam’da olduğunu gördüm. Daha sonra Ehl-i Sünnet kardeşlerimizin çoğunlukta olduğunu dikkate alarak bu konudaki mütalaalarımı genişlettim. Bu doğrultuda onların meşhur kitaplarının çoğunu okudum. Özellikle de Ehl-i Beyt ekolü ile Ehl-i Sünnet ekolü arasındaki ihtilaflı konuları araştırdım. O kitaplarda geniş çapta tutarsızlıklar ve çelişkiler gördüm. Bu da Ehl-i Beyt ekolüne olan inancımı daha bir pekiştirdi. Bu mütalaalarım, geçen otuz yıl boyunca kutsal topraklara olan çok sayıdaki yolculuklarımda Sünni üniversite hocaları ve din âlimleri ile iki ekol arasındaki bazı ihtilaflı konuları tartışmama zemin hazırladı. Bu kitap, işte o tartışmalardan bazılarının bir raporudur.\n***\nDr. Muhammed Hasan Şucaiferd, 1949 yılında İran’ın Cehrom kentinde doğdu. İlk öğrenimini Cehrom’da, orta öğrenimini Abadan’da geçirdi. Bir süre Petrol Şirketi’nde memur olarak çalıştı. Daha sonra Bilim ve Teknoloji Üniversitesi’ne girdi. Lisansını aldıktan sonra aynı üniversitede göreve başladı. Yüksek lisansını ve doktorasını İngiltere’nin Birmingham Üniversitesi’nden aldı. Hâlihazırda Mekanik Fakültesi’nin hocası ve Bilim ve Teknoloji Üniversitesi Otomotiv Mühendisliği Fakültesi ve Araştırma Merkezi’nin dekanıdır. Mekanik mühendislik ve otomotiv mühendisliği alanında birkaç kitabı ve uluslararası ve ulusal dergiler ve konferanslarda yayınlanmış ve sunulmuş iki yüzden fazla bilimsel makalesi vardır. 2007 yılında Bilim, Araştırma ve Teknoloji Bakanlığı tarafından yılın örnek hocası seçildi. Dr. Şucaiferd, dinî konulara ve Ehl-i Beyt ekolünü tanıtmaya olan yoğun ilgi ve alakasından dolayı Arapçayı öğrenmiş ve dinî konularda da dikkate şayan faaliyetleri ve araştırmaları olmuştur.		\n			','Kutsal Topraklarda Münazara','','publish','closed','closed','','kutsal-topraklarda-munazara','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1014',16,'product','',0),(2467,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				 \nYaz mevsiminin başlarıydı. Hicri Şemsi takvimle 1361 Hordad\'ının üçüncü günüydü.\nIraklılar, gruplar halinde teslim oluyor, İran kuvvetleri Hürremşehir\'i düşman işgalinden kurtarıyordu artık.\nSeyyid Salih, şehrin Merkez Camii\'ne ulaşmıştı.\nCaminin yaralı duvarıyla ahşap kapısını öpüp okşadı.\nGözyaşlarını tutamamıştı.\nŞehid düşen arkadaşlarını hatırladı; Cihanara, Cemşid, Ahmet, Mecid ve Behnam Muhammedi geldi gözlerinin önüne...\nGayriihtiyarî, yere baktı.\nMerkez Camii\'nin önünden, Irak sınırına uzanan Şelemçe yolu boyunca her taraf silah ve miğfer doluydu.\nBehnam\'ın gördüğü rüya gerçekleşmişti...\nIrak orduları, girdiklerine bin pişman oldukları şehri zillet içinde terk ediyor, silahlarını, miğferlerini, bütün ağırlıklarını atıp kaçıyorlardı Hürremşehir\'den...\n 		\n			','Küçük Savaşçı','','publish','closed','closed','','kucuk-savasci','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1015',16,'product','',0),(2468,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Başkalarıyla karşılaştığınızda yüzünüzde gülümseme var mı? Gülümsemeyle kemal ve maneviyat yolunda ilerleyebileceğinizi biliyor musunuz? İslam dininde gülümsemenin bir sadaka olarak belirtildiğinden haberiniz var mı? Belaları sizden uzaklaştırabilecek ve ilahi rahmeti size ulaştırabilecek bir sadaka… Gülümsemenin sizin ruhunuzda olumlu etkiler bırakabileceğini tecrübe ettiniz mi? Yüzünüzün kaslarının beyindeki sinir sistemi ile bağlantılı olduğundan haberiniz var mı? Yüzünüzün kaslarının mutluluk hormonlarının salgılamasını sağladığından haberiniz var mı? Bu kitap, gülümsemenin faydaları hakkında daha fazla bilgi sahibi olmanıza katkı sağlayacaktır. Gülümseme, insanlığın elinde bulunan en etkili gençlik iksiridir. Sizler, gülümsemeyle daha çekici, daha canlı ve daha genç görünebilirsiniz.		\n			','Lütfen Gülümseyin','','publish','closed','closed','','lutfen-gulumseyin','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1016',16,'product','',0),(2469,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Türkçe makteller, Türklerin Kerbelâ algısını göstermesi bakımından önemli kaynaklardır. Bu açıdan maktellerin yazıldıkları dönemlere göre tek tek ve karşılaştırmalı olarak incelenmesi, tarihî süreç içerisinde Türklerin İmam Hüseyin ve Ehlibeyt (as) algısının gözlemlenebilmesinde önemli bir araştırma sahasıdır.\nMaktel araştırmalarımızın ilk ürünlerinden biri olan bu çalışmamızda biz, Lâmiî Çelebi’nin kaynaklarda tarihî gerçeklere en sadık maktel olduğu söylenen Maktel-i Âl-i Resûl’ünü inceleyerek, Şiîliğin Anadolu’daki etkilerinin belirginleştiği hassas bir dönemde, müellifin, maktel okuma yasağına rağmen Bursa Ulu Camii’nde ulemânın ve halkın önünde okuduğu maktelinde Kerbelâ Olayı’nı nasıl aktardığını izlemeye çalıştık.		\n			','Maktel-i Âl-i Resul','','publish','closed','closed','','maktel-i-al-i-resul','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1017',16,'product','',0),(2470,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				İnsanın manevî hislerine, idrak yeteneğine ve aklının yüceliğine dayalı örneklerin konunun anlaşılmasına önemli katkı sağladığı tartışılmaz bir husustur. Bu gerçekten hareketle konuların daha çabuk ve kolayca kavranabilmesi, rahatlıkla kabul görmesi amacıyla konuları mantıklı örneklemelerle, doğru mukayeselerle açıklama yöntemi benimsenir. Bilindiği üzere, Kur’an-ı Kerim’de de anlatımda etkili ve kolay yollardan biri olan örnekleme ve mukayese yönteminden istifade edilmiştir; ayetlerde yüzün üzerinde örnek bulabiliriz. Ayrıca Hz. Peygamber’den (s.a.a) ve Ehlibeyt İmamları’ndan nakledilen hadislerde de bu metodun bir gelenek haline geldiğini gözlemliyoruz. Elinizdeki eserde Kur’an-ı Kerim ve hadislerde yer alan örneklemeler mukayeseli bir şekilde açıklanmaya çalışılmıştır.		\n			','Manevi Mukayeseler','','publish','closed','closed','','manevi-mukayeseler','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1018',16,'product','',0),(2471,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Bu kitap İmamların tarihini ele alan eserlerde karşılaştığımız iki aksi metodun karşısında yeni ve doğru bir üslup sergilemektedir. İmamların hayatını incelemeye alanların bir çoğunun ifrat veya tefrit noktasında yanılgıya düştüklerini görmekteyiz.\nBazıları İmamların tarihini kavrama ve algılamada aşırılığa (ifrat) gidip onların sürekli \"gayp\"dan yararlandıklarını söylemekteler. Bazıları da İmamlara karşı sırf dünyevi gözle bakan gayb ve ilahi kerametler unsurunu dikkate almadan imamların yaşam, tutum ve tavırlarını incelerken ihmale (tefrit) düşmekten kurtulamamışlar.\nİşte bu kitabı okurken her iki eksiklikten uzak bir şekilde Ehlibeyt İmamlarının hayatındaki (Fikri ve Siyasi boyutlarıyla) mücadele unsurlarını tanıma fırsatını bulacaksınız.		\n			','Masum İmamların Fikrî ve Siyasi Hayatı','','publish','closed','closed','','masum-imamlarin-fikri-ve-siyasi-hayati','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1019',16,'product','',0),(2472,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				İmam Humeyni\'yi diğer Müslüman âlim ve düşünürlerden ayırt eden en önemli özelliği, tarih anlayışı ve masum nebiler ile velilerin hayatlarından ve kıyamlarından çıkardığı derstir. \nİmam Humeyni\'nin Eserlerini Düzenleme ve Yayımlama Müessesi tarafından hazırlanan bu derleme dört bölümden oluşmaktadır:\n\"Tarih ve Tarihin Değişmezleri\" başlığını taşıyan birinci bölüm; tarihin seyri, tarihteki yüce amaçlar ve tarihin vaadi gibi genel birtakım konuları içermektedir.\n\"Peygamberler Tarihi\" başlığını taşıyan ikinci bölüm dört kısma ayrılmakta olup, İmam Humeyni\'nin nebilerin nitelikleri, davetleri, direnişleri ve hayatlarına ilişkin sözlerine ayrılmıştır.\nÜçüncü bölümün konusu ise Hz. Peygamber\'dir (s.a.a). Dört kısımdan oluşan bölümde İmam Humeyni\'nin Hz. Peygamber\'in kişiliği, peygamberliği, hükümet şekli ve savaşları hakkındaki sözleri bir araya getirilmiştir.\n\"Ehlibeyt\'in Hayatı\" başlığını taşıyan dördüncü bölümde de İmam Humeyni\'nin Hz. Zehra (s.a) ve Ehlibeyt İmamları (a.s) hakkındaki sözleri dört alt başlıkta toplanmıştır.		\n			','Masumların Çehresi','','publish','closed','closed','','masumlarin-cehresi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1020',16,'product','',0),(2473,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				1842 yılında Tebriz’de doğan şair Necef’te, Kahire’de eğitim görmüş, şiirlerinde Feyzi, Süruş ve Şirzat mahlaslarını kullanmıştır. Uzun süre öğretmenlik yaptığından Muallim Feyzi adıyla tanınmıştır. Elimizde bulunan bu çalışma şairin İmam Hüseyin’le ve Kerbelâ olayıyla ile ilgili mersiyelerinden oluşmaktadır. Şairin 1872 yılında yayımlanan Mâtem-nâme adlı eseriyle, 1896 yılında yayımlanan Mersiye (Vâveylâ) adlı eserini içine almaktadır. Mâtem-nâme’de kayıtlı bulunan 7 adet mersiye şiirlerin birinci bölümünü, Vâveylâ’da bulunan 12 mersiye şiirlerin ikinci bölümünü, Ali Rıza Öge’nin Bektaşi Şiirleri Antolojisi adlı yazma eserinde kayıtlı bulunan iki mersiyesiyle, Son Asır Türk Şairleri’nde kayıtlı bulunan 1 gazeli, Ek Mersiyeler adıyla üçüncü bölümünü oluşturdu. Mâtem-nâme ile Vâveylâ’nın orijinali tıpkı basım olarak eserin sonuna eklendi. Son yüzyılın en usta mersiye yazarı Muallim Feyzi’ nin, Mâtem-nâme ve Vâveylâ adıyla yayımladığımız çalışması Cemil Çiftçi tarafından hazırlandı.		\n			','Matem-name ve Vaveyla','','publish','closed','closed','','matem-name-ve-vaveyla','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1021',16,'product','',0),(2474,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				□ Eğer Ehlibeyt izleyicileri Aşura’nın mesajlarını ciddiye alsalardı bugün maddi ve manevi açıdan dünyanın en ileri ve en kalkınmış toplumu olur… bugün İslam toplumuna İslam düşmanlarının kültürel nüfuzu yol bulamazdı.\nDünyada hiçbir milletin ve hiçbir dinin, ilerleme ve saadet yolunda böylesine güçlü bir motivasyon faktörü yoktur. Ne yazık ki İslam toplumu bu güçlü vesileden gereği gibi faydalanamamıştır, Müslümanlar İmam Hüseyin’in (a.s) kıyamının asli hedefinden sadece kısmen nasiplenmişlerdir… Oysa bugün, İslam toplumu hiç olmadığı kadar yas meclislerinin benzersiz ve üstün gücünden istifade etmeye muhtaçtır.\n□ Elinizdeki eserde kısaca yas ehlinin beş merhaleli seyr ü sülukuna, ağlama ve yasın bir vesile oluşuna ve zamanımızdaki yaslara bulaşan afetlere ve sapmalara değindik, ayrıca ayrıntılı olarak yas meclislerinden azami ölçüde istifade etmenin keyfiyetini ve yas meclislerinin en mühim hedeflerini ele aldık.\nAynı zamanda Ehlibeyt’in (a.s) yaşadığı musibetlerin çeşitlerini şerh ederek onlara karşı vazifelerimizi beyan ettik. İnşaallah Hakk dergâhında ve ismet hanedanının nezdinde makbul olur ve aziz okuyucularımız faydalanırlar.\nMüellif		\n			','Matemin Hakikati','','publish','closed','closed','','matemin-hakikati','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1022',16,'product','',0),(2475,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Bütün semavî dinler, özellikle İslâm dini, mead ve ahiret konusuna çok büyük önem vermiştir. Bunun nedenlerinden bazıları şunlardır:\n1- Mutluluk, refah ve emniyetin tek yolu kıyamete imandır. İnsan, yaptıklarının dosyasının tutulduğuna ve ilâhî mahkemede duruşmaya çıkacağına iman edecek olursa, kendisinde bir mesuliyet bilinci ve korku oluşur ve bu, onu büyük ölçüde günah ve ahlâkî bozukluklardan alıkor. Bu sayede, ümitsizlikten ve ruhî bunalımdan kaynaklanan intiharlar son bulur, gün geçtikçe artan suçlar, cinayetlerden duyulan endişe sona erer.\n2- Milletlerin başarılı olmalarında ve zafere ulaşmalarındaki en önemli faktörlerden birisi kıyamete inanmaktır. Bunun en güzel kanıtı, Müslümanların şimdiki hâliyle, İslâm\'ın ilk yıllarındaki hâlinin mukayesesidir. İlk Müslümanlar öyle bir iman ve yakîn mertebesine ulaşmışlardı ki sanki ahiret, bütün ebedi nimetleriyle gözlerinin önünde şekilleniyordu. Dolayısıyla bırakın ölümden korkmayı, şahadete adeta âşıktılar! Ama bugünün Müslümanları kalpleri korkuyla doludur. Ölümden korktukları için de rahatlıkla istismarcı emperyalistlerin yemi olabiliyorlar.\nSon asırlarda İslâm topraklarının bölünmesiyle onların yok olmasının zeminleri hazırlanmış oldu. Sanayi, teknoloji ve savaş araçları alanındaki buluşlarda geri kaldılar. Sonunda meşhur \"Altı Gün Savaşı\"nda Beytü\'l-Mukaddes\'i Siyonist düşmana teslim ettiler.\nBugün Müslümanlar eski iftiharlarına yeniden ulaşmak istiyorlarsa, tek yol mead ve ahiret inançlarını güçlendirerek köklü ve esaslı bir değişim ortaya koymaktır.\nBu kitabın özelliklerinden birisi de ölümden sonraki hayatı, ilmî ve araştırmacı bir yöntemle incelemiş olmasına rağmen, konuların çok akıcı ve herkesin anlayacağı düzeyde olmasıdır. Ayrıca şüphelere ve tenkitlere net bir şekilde cevap verilmiştir.		\n			','Mead','','publish','closed','closed','','mead','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1023',16,'product','',0),(2476,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Sonsuz lütuf ve rahmetiyle bizi yaratan, yaratılış hedefini bize açıklamak ve canlı örnekler olmak için binlerce elçiler ve kitaplar gönderen, onları Hatemü\'l-Enbiya Muhammed Mustafa (s.a.a) ve Kur\'ân-ı Kerim\'le hatmeden, bu nurlu yolu devam ettirmek için Resulullah\'tan sonra masum imamlar ve vasiler tayin eden ve bizi bu eşsiz nimetlerle tanıştıran Yüce Rabbimize sonsuz hamdüsenalar olsun.\nİlahî mesjları bize ulaştırmakla kalmayıp hayatın her alanında bize canlı örnekler olan, nasıl yaşamamız gerektiğini bize gösteren, bizi Rabbimize bağlayıp O\'nunla nasıl münacat etmemiz gerktiğini bile öğreten Allah\'ın elçilerine ve onların vasilerine özellikle bu ümmetin içinde \"Ehlibeyt-i Resulullah\" diye tanıdığımız risalet ve velayet hanedanına salat ve selam olsun.\nHz. Resulullah (s.a.a) ve Ehlibeyt\'inden bize ulaşan en önemli ilim, irfan ve maneviyat hazinelerinden birisi de hiç şüphesiz dua, münacat ve ziyaret metinleridir. Bu metinler bize Rabbimizle nasıl münacat etmemizi öğretmenin yanı sıra en derin tevhidî ve irfanî gerçekleri de içinde barındırnmaktadır. Bu konuda geçmişten günümüze kadar birçok eser yazılmıştır. Ancak bu eserlerin arasında belki de en meşhur ve en çok kabul gören eser Mefâtihu’l-Cinan kitabıdır. Ehlibeyt Mektebi\'ne mensup eserlere aşina olan kimseler, bu eserin ve müellifinin değerine vâkıftırlar.\nBu kıymetli eser, mukaddes muhtevasının yanı sıra müellifinin de büyük ihlâsından olsa gerek, yazıldığı günden beri kendisinden önce ve sonra, mevzusunda yazılan eserlerin hemen hepsini gölge altında bırakmış ve çeşitli ülkelerde Ehlibeyt dostları arasında yaygınlaşarak müminlerin elinde dolaşan vazgeçilmez bir eser hâline gelmiştir. Öyle ki, hemen her evde Kur\'ân-ı Kerim\'in yanı sıra bir Mefatihu\'l-Cinan kitabını da görebilirsiniz.\nMefâtihü’l-Cinan kitabının büyük bir bölümü dualardan, diğer bir bölümü ziyaretnamelerden oluştuğu için değerli mütercim tarafından ilk önce dua ve sonra da ziyaret hakkında kısa bazı bilgilendirmeler yapılmıştır. Ayrıca merhum müellifin kısaca biyografisi, çeviri hakkında bazı notlar  ve okurların istedikleri şeyi daha rahat bulabilmeleri için alfabetik fihrist eklenmiştir.\nMefatihu\'l-Cinan kitabı şu ana başlıklardan oluşmaktadır:\nKur\'an\'dan Sureler\nDualar ve Münacatlar\nAyların Amelleri\nUzun ve titiz bir çalışma sonucu bu önemli eseri Türkçe\'ye kazandıran Değerli Âlim Hacı Musa Aydın\'a ve eserin yayınlanmasında emeği geçen kardeşlerimize teşekkürlerimizi sunar, bu çabaların Allah katında kabul olmasını niyaz ederiz. Allah\'ım! Sen kabul eyle bizden; şüphesiz sen işiten ve görensin.		\n			','Mefatihu\'l-Cinan','','publish','closed','closed','','mefatihul-cinan','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1024',16,'product','',0),(2477,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','İÇİNDEKİLER:\n\n-İmam Ali (a.s) Açısından Adalet\n\n-İslâm’da Adalet İlkesi\n\n-İslâm Açısından Hakların Ana Dayanakları\n\n-Haklara Saygı ve Dünyayı Küçümseme\n\n-Yerinde ve Yersiz Ayrıcalıklar\n\n-Allah’ın Rızk Vericiliği\n\n-İmam Cafer Sadık (a.s)\n\n-İmam Musa b. Cafer (a.s)\n\n-Zorluklar ve Belalar\n\n-İmanın Fayda ve Etkileri\n\n-Dinin Dünyaya Bakışı\n\n-İslâm’ın İlim Hakkındaki Görüşü\n\n-Dinî Sorular\n\n-Akıl ve Gönül\n\n-Bahar Mevsiminden Alınması Gereken Ders\n\n-Kur’ân ve Düşünme\n\n-Kur’ân’ın Yaşam Konusuyla Tevhide İstidlali\n\n-Dua\n\n-İnsanın Algı Mekanizması\n\n-Nedensiz İnkârlar','Mutahhari\'den 10 Konuşma','','publish','closed','closed','','mutahhariden-10-konusma','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1025',16,'product','',0),(2478,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','İÇİNDEKİLER:\n\n-İmam Ali (a.s) Açısından Adalet\n\n-İslâm’da Adalet İlkesi\n\n-İslâm Açısından Hakların Ana Dayanakları\n\n-Haklara Saygı ve Dünyayı Küçümseme\n\n-Yerinde ve Yersiz Ayrıcalıklar\n\n-Allah’ın Rızk Vericiliği\n\n-İmam Cafer Sadık (a.s)\n\n-İmam Musa b. Cafer (a.s)\n\n-Zorluklar ve Belalar\n\n-İmanın Fayda ve Etkileri\n\n-Dinin Dünyaya Bakışı\n\n-İslâm’ın İlim Hakkındaki Görüşü\n\n-Dinî Sorular\n\n-Akıl ve Gönül\n\n-Bahar Mevsiminden Alınması Gereken Ders\n\n-Kur’ân ve Düşünme\n\n-Kur’ân’ın Yaşam Konusuyla Tevhide İstidlali\n\n-Dua\n\n-İnsanın Algı Mekanizması\n\n-Nedensiz İnkârlar','Mutahhari\'den 20 Konuşma','','publish','closed','closed','','mutahhariden-20-konusma','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1026',16,'product','',0),(2479,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Bu eserimizde, Ebu Hüreyre’nin: \"Resulullah\'tan (aleyhissalâtu vesselâm) iki kap ilim hıfzıma aldım. Bunlardan birini aranızda neşrettim. Ama diğerini söyleyecek olsam şu gırtlağımı kesersiniz.\" hadisinden de anlaşılacağı üzere hayati endişelerinden ötürü Peygamber Efendimizin (s.a.a) ilminden öğrenmiş olduğu iki kap ilimden birinin anlatıldığını, ikincisinin saklandığını öğrendikten sonra yaptığımız araştırmalar neticesinde hak ve hakikat olduğu açıkça belli olmasına rağmen anlatılmayarak saklı tutulan ikinci kaptaki ilmi, “Ey iman edenler, Allah için hakkı ayakta tutanlar ve adaletle şahitlik yapanlar olunuz.” ayetine itaat etmek koşulu ile İbn-i Deybe’nin Teysiru’l-Vusûl ila Câmii’l-Usûl adlı eserini tercüme ve şerhini kaleme alan Merhum Prof. Dr. İbrahim Canan’ın Hadis Ansiklopedisi olan Kütüb-i Sitte eseri kaynak alınmak suretiyle, \"Allah\'a yemin olsun, Resulullah\'tan duyduğum bir kelimeyi terk etmem için  kılıcı boğazıma dayasanız,  siz kesme işini tamamlayıncaya kadar ben onu yine de söylerim.\"  diyen Hz. Ebu Zerr\'in (r.a) doğruyu anlatma hususundaki sadakatini, azmini ve cesaretini, Rebeze’ye sürülmek pahasına da olsa kendimize rehber edinerek ciltler dolusu kelimeler enkazı altında gömülü iken Allah’ın izniyle titiz bir çalışmayla gün ışığına çıkardığımıza inanıyoruz. Tüm mümin kardeşlerimize hayırlı olsun.		\n			','Mutearefe','','publish','closed','closed','','mutearefe','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1027',16,'product','',0),(2480,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Bu kıymetli eser, nefsi günahlardan arındırma yollarının ve Allah ile insan arasındaki diyalogun rehberidir. Özellikle recep, şaban ve ramazan aylarında hangi dualar okunur, hangi zikirler yapılır, hangi namazlar kılınır, gece ve gündüzlere ait tüm ibadet ve amellerin hepsini bu kitapta bulacaksınız.\nBu eşsiz eser, Müslümanlara Ehlibeyt kanalıyla ulaşan dua, zikir, münacat ve nefis tezkiyesi ile ilgili direktifleri içermektedir. İslâm\'sa dua kültür ve adabının ne kadar zengin ve ağırlıklı olduğunu bu kitapta göreceksiniz.\nEser, son asrın büyük âlimlerinden, \"Sikatü\'l-Muhaddisin\" lakabıyla anılan merhum \"Hacı Şeyh Abbas Kummi\" tarafından Resul-i Ekrem\'in (s.a.a) ve onun ilim ve hikmet vârisleri olan pak Ehlibeyt\'inin dua ve münacatlarından derlenen büyük dua kitabı \"Mefatih\'ul-Cinan\"ın Mübarek Üç Aylar bölümünde yer alan amelleri, dua ve münacatları (metin ve tercümeleriyle birlikte) ihtiva etmektedir.\nKitap, mukaddes muhtevasının yanı sıra müellifinin de büyük ihlâsından olsa gerek, yazıldığı günden beri kendisinden önce ve sonra, mevzusunda yazılan eserlerin hemen hepsini gölge altında bırakmış ve çeşitli ülkelerde Ehlibeyt dostları arasında yaygınlaşarak müminlerin elinde dolaşan vazgeçilmez bir eser hâline gelmiştir. Öyle ki, hemen her evde Kur\'ân-ı Kerim\'in yanı sıra bir \"Mefatihu\'l-Cinan\"ı da bulabilirsiniz.		\n			','Mübarek Üç Aylar','','publish','closed','closed','','mubarek-uc-aylar','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1028',16,'product','',0),(2481,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				XVIII. Yüzyıldan itibaren devlet ricalinin öncülüğünde başlatılan batılılaşma hareketlerine karşı her zaman İslamî kültüre sahip çıkan müslüman halk yönetici kadronun tepeden inme yeniliklerine asla itibar etmemiştir. Halk sadece batı taklitçiliğine karşı çıkmamış aynı zamanda gerçek İslamî adaleti kaim etmek amacıyla mücadele de vermiştir. Bunun en tipik örneğini Şeyh Ahmet olayında göreceğiz...		\n			','Müslüman Halk Hareketleri','','publish','closed','closed','','musluman-halk-hareketleri','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1029',16,'product','',0),(2482,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','Bu kitap, İslâm fıkhında geniş bir yelpazeye sahip müt\'a nikâhını ele almaktadır. Dolayısıyla incelemeye alınan bu konu, okuyucuya oldukça doyurucu ve kaynaklara dayalı bilgi vermektedir. Konuyla ilgili ihtilâflara ve görüş farklılıklarına da geniş şekilde yer verilen kitapta en çok dikkat çeken husus, yazarın objektifliği ve önyargılardan uzak oluşudur.\n\nKitaptaki çalışma sadece mezhebî hüküm ve fetvalara değil, Kur\'ân ve sünnete dayandırılmıştır;\n\nHadiseyi bu temel iki kaynak ışığında çözümlemeye çalışmıştır. Ve yer yer \"Müt\'a Nikâhı\" etrafında koparılan fırtınalar hakkında vurgular yapılmış, daha sonra konunun Ehlibeyt mektebindeki yeri ele alınarak konuya son noktayı koymuştur.\n\nİçindekiler:\n\nEhlibeyt Hadislerinde Müt\'a Nikâhı\n\nKonuyla İlgili Bazı Rivayetler\n\nMüt\'a Nikâhıyla Alâkalı hukukî Düzenlemeler\n\nCevaz Verenlerin Delilleri\n\nHaramdır Diyenlerin Delilleri\n\nCevazına Kitaptan Deliller\n\nSünnetten Deliller\n\nSahabe ve Tabiînin Görüşü\n\nAklî-Sosyolojik Deliller\n\nKaçamak İçtihatlar','Müt\'a Nikâhı','','publish','closed','closed','','muta-nikahi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1030',16,'product','',0),(2483,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				Elinizdeki eser, İran’da gerçekleşen İslam İnkılâbı\'nın hemen arifesindeki günleri işlemesi bakımından, bu konuda bazı gerçeklere ışık tutan bir çalışma aslında… O günlerde sadece 12 yaşında olan yazar milyonluk halk kitleleriyle birlikte katıldığı gösteri ve yürüyüşlerin anılarını yer yer aktardığı romanında, yine aynı yaşlarda Amerika’ya yerleşmek zorunda kalan bir genç kızı romanının kahramanı seçmiş. Adını bu kahramandan alan roman, kurguyla gerçeklerin sık sık buluştuğu bir gergefte işleniyor. Bir cinayete kurban gitmiş olan babasının katilini bulup adalete teslim edebilmek için ülkesine dönen Nahid, ister istemez devrimin ve bu devrimin gerçek sahibi olan halkının arasında bulur kendisini…\nEser, 2012’de İran’da “İnkılâbın hikâyesi 3. Edebiyat Şenliği”nde ödül almıştır.\nMütercim		\n			','Nahid','','publish','closed','closed','','nahid','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1031',16,'product','',0),(2484,1,'2020-05-08 00:53:15','2020-05-07 21:53:15','		\n				 \nNamaz, insanın Rabbi huzurunda göstermiş olduğu kulluğun bir işaret ve tecellisidir.\nNamaz, insanın Allah\'a inandıktan sonra O\'nun emirlerine itaat, huzurunda tazim edip eğilmek ve alnı toprağa koyup secdeye kapanmasıdır.\nNamaz, insanın Yaratanıyla konuşması, sırrını O\'na söylemesi, hacetini O\'ndan istemesi, ıstırap ve sıkıntısını O\'nun kapısına götürmesi demektir.\nNamaz, Allah\'ı tazim ve yüceliğine itiraf, Yaratana ihtiyaç ve bağlılık duygusunu tatmin etmek, Yaratana şükran borcunu sunmak ve fıtratın emri doğrultusunda hareket etmektir.\n 		\n			','Namaz Rehberi','','publish','closed','closed','','namaz-rehberi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1032',16,'product','',0),(2485,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Namaz, dinin temel direğidir; bu nedenle halkın yaşamında en temel bir konumda olmalıdır. İnsan için güzel hayat ancak, Allah\'ın dininin hakimiyeti sayesinde ve insanların, kalplerini Allah\'ın zikriyle zinde tutmaları ve onun yardımıyla şer ve fesadın tüm cazibeleriyle savaşabilmeleri, bütün putları kırmaları ve bütün iç ve dış şeytanların kendilerine doğru uzanan ellerini kesmeleri durumunda gerçekleşebilir. Bu zikir ve sürekli huzur sadece namazın bereketiyle hasıl olur. Ve namaz gerçekte, insanı alçaklığa sürükleyen nefsinin şeytanıyla, güç ve parayla onu zillet ve teslimiyete zorlayan kudret şeytanlarıyla savaşmada her zaman ve her durumda var olan sağlam bir destek ve hiç tükenmeyen bir hazinedir.\nİnsanla Allah Teala\'nın bağlantısı için namazdan daha sürekli ve daha sağlam bir vesile yoktur; en ilkel insanlar Allah Teala ile namaz aracılığıyla bağlantı kurarlar. Allah\'ın en seçkin velileri de sevgilileriyle baş başa samimiyet cennetini namazda ararlar. Bu zikir ve razu niyaz hazinesinin asla sonu yoktur; her kim onu daha fazla tanısa nuraniyet ve cilvesi daha çok olur...\nAyetullah Seyyid Ali Hameneî\'nin Mesajından\nNamaz eğitimi hakkında yazmaya muvaffak olduğum bu beşinci kitaptan dolayı Allah\'a şükürler olsun. Birincisini ilkokul, ikincisini ortaokul, üçüncüsünü ise lise seviyesi ve dördüncüsünü de daha fazla ilgisi olanlar için yazmıştım.\nBen bir dinî bilimler talebesi olarak Allah Teala\'nın lütfuyla, Kur\'ân-ı Kerim ve hadislerden namaz hakkında bir kaçı dışında diğer kitaplarımda geçmeyen 114 nükteyi içeren bu kitabı değerli Müslümanlara sunuyorum. Bunlar 1991 yılında aklıma gelen nüktelerdir ve eğer Allah muvaffak ederse namazla ilgili en az bin nükte toplayıp birkaç kitapta sunmak istiyorum; ama, tabii ki namazın sırlarının bin noktada bitmeyeceği de bellidir.\n \nÜstad Muhsin KIRAATİ		\n			','Namazda 114 Hikmet','','publish','closed','closed','','namazda-114-hikmet','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1033',16,'product','',0),(2486,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Namaz her sabah ve her akşam uygulanan bir programdır. Sabahleyin ilk söylenmesi gereken söz, namazdır; akşamleyin de en son söylenmesi gereken sözdür. Yani, güne namazla başlayıp namazla bitirmek durumundayız. O hâlde her günün başlangıcı ve sonu, Allah\'ı anmak ve O\'nun rızasını kazanmak olmalıdır.\nMukimlikte veya seferde; karada veya havada; fakirlikte veya zenginlikte kılınan namazların sırrı ve mesajı şudur: Ey insan, kim olursan ol, nerede olursan ol, sadece Allah\'a kul ol, O\'ndan başkasına boyun eğme.\nNamaz, Müslümanın inancını, düşüncesini, isteklerini ve edindiği örnekleri ortaya koyan bir pratiktir.		\n			','Namazın Gerçeği','','publish','closed','closed','','namazin-gercegi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1034',16,'product','',0),(2487,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				 \nNefsin tezkiyesinde, kötülük ve fenalıklardan uzak kalınmasında ve kemal derecesine ulaşmada şuurlu olarak kılınan namazın çok önemli bir yeri vardır.\nBu kitabın yukarıdaki hususu anlatma açısından paha biçilmez bir eser olduğu rahatlıkla söylenebilir. Nitekim kitabı okuduktan sonra namazın ehemmiyeti, toplumsal ve siyasal boyutlarını idrak edebileceğinizden şüpheniz olmasın!\n 		\n			','Namazın Hikmeti','','publish','closed','closed','','namazin-hikmeti','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1035',16,'product','',0),(2488,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Bilindiği gibi dünya birçok liderin gelip geçişine şahit olmuştur. Liderlerin liderlik sahaları değişik olduğu gibi tesir alanları da değişik biçimde tezahür etmiştir. Keza insanların ruhlarında bıraktığı liderlik izleri de şahsiyetlerine göre farklı olmuştur. Şahsiyetleri küçük ve dar olan liderler, dar bir sahada ve dar bir zaman içerisinde lideri olduğu insanların gönüllerini kendisiyle meşgul kılmıştır. Fakat büyük ve yüce şahsiyet sahibi liderler ise tam bunun aksine hem geniş bir sahada kalabalık halk kitleleri üzerinde, müspet veya menfi yönden derin izler bırakmış hem de uzun vadede onların gönül ve düşüncelerini kendisiyle meşgul etmiştir. Kalemler onu yazmış, diller hep onu konuşmuştur.		\n			','Nefis Tezkiyesi','','publish','closed','closed','','nefis-tezkiyesi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1036',16,'product','',0),(2489,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				 \nİmam Ali\'nin (a.s) Hutbeleri, Mektupları ve Hikmetli Sözleri\n 		\n			','Nehcü\'l Belâga','','publish','closed','closed','','nehcul-belaga','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1037',16,'product','',0),(2490,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Bu kitap, uçsuz bucaksız bir okyanus olan \"Nehcü\'l-Belaga\"yı tanımak ve tanıtmak istiyor. Mahir ve üstad bir kaptanın öncülüğünde ve kaleminde… Ünlü yazar Mutahhari, Nehcü\'l-Belağa umanının derinliklerinde bir gezintiye çıkıyor adeta.		\n			','Nehcü\'l Belâğa Üzerine','','publish','closed','closed','','nehcul-belaga-uzerine','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1038',16,'product','',0),(2491,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Nüdbe Duası olarak meşhur olan bu dua, içeriğinden de anlaşılacağı üzere, Allah Teâlâ\'nın son hücceti ve temsilcisi olan zamanımızın efendisi Hz. İmam Mehdi (Allah zuhurunu çabuklaştırsın) için okunan bir duadır. Bu duanın Ramazan, Kurban ve Gadir-i Hum bayramlarıyla Cuma günleri okunması özellikle tavsiye olunmuştur. Hz. İmam Mehdi\'nin (a.s) ziyaretnamesi okunduktan sonra bu duayla da Allah Teâlâ\'ya onun zuhurunu bir an önce gerçekleştirmesini sağlaması için dua edilir. Bu dua aynı zamanda Ehl-i Beyt mektebi itikadını ve İmamet anlayışını da en güzel veçhiyle ortaya koymaktadır.		\n			','NÜDBE DUASI','','publish','closed','closed','','nudbe-duasi','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1039',16,'product','',0),(2492,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Rasulullah’ın Medine’ye hicretinin altmış birinci yılının birinci ayının onuncu günü, Ebu Abdullah Hüseyn bin Ali komutasındaki yetmiş küsur fedai, Kûfe’nin seksen kilometre kuzeyinde, Fırat nehrinin üç yüz metre batısında, ıssız Kerbelâ çölünün kavurucu sıcağı altında, savaş düzenine girmiş binlerce Kûfeli askerden oluşan dev gibi bir ordunun önünde, mızrakları eğri gösterecek kadar dimdik durmuş bekliyorlardı. Güce meydan okurcasına, dimdik ve kararlı...\nİmam Hüseyn, üzerinde yakasız beyaz gömleği ve siyah sarığı vardı. Yalınayaktı. Çadırdan çıkıp savaş meydanına doğru yürümeye başladı. Gözünü hedeften ayırmadan ağır adımlarla en öne geçti. Hâlâ ileriye doğru baktığı halde elini kaldırıp hemen yanındaki oğluna seslendi,\n“Atımı getirin!”\nAli, atı getirip beklemeye başladı. Kûfeli süvariler öne doğru ilerlemeye başlayınca bir elinde Kur’an olduğu halde ellerini göğe doğru kaldırdı;\n“Allah’ım!” dedi, tüyleri diken diken eden bir içtenlikle.\n“Her üzüntüde, her sıkıntıda, her darlıkta tek güvencim, tek ümidim sensin! Her işimde tek dayanağım yine yalnız sensin. Senin indirdiğin musibetlerden; dostları ürkütüp ayıracak, düşmanları sevindirecek, kalbe ağır gelecek ne kadar keder varsa hepsini yalnız sana arz ederim. Senden başkasından yüz çevirip seni ister, sana yönelirim. Darlığı genişletecek, tasaları kaldıracak ancak sensin. Dileğim ve isteğim sendendir, şikayetim yalnız sanadır!”\n \nZulüm ve adaletsizlik karşısında tarihteki en büyük kıyamı anlatan bu kitap, okuyucuya Kerbela\'yı çok farklı açılardan görmesine olanak sağlamaktadır.		\n			','On Binlerin İhaneti','','publish','closed','closed','','on-binlerin-ihaneti','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1040',16,'product','',0),(2493,1,'2020-05-08 00:53:16','2020-05-07 21:53:16','		\n				Lanetlenmiş şeytanın şerrinden Allah\'a sığınmak isteyen ancak hakiki düşmanlardan habersiz\nbir arkadaş grubu toplumdan ve insanlardan uzaklaşıp yeni bir hayat düzeni kurmayı arzular.\nKıyamet gününe kadar insanları yoldan çıkarmak üzere Allah\'tan mühlet isteyen ve O\'nun azametine\nand içen şeytan,nefis hançeriyle bu arkadaş grubunu yok etmeye çalışır.Nefsani hastalıkların pençesine düştüklerinden\nhabersiz olan bu grup neye karşı mücadele ettiklerinden habersizdir. Amaç Allah\'a ulaşmak olsada engelleri aşmak \no kadar kolay olmayacaktır.		\n			','Ona Sığınıyorum','','publish','closed','closed','','ona-siginiyorum','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1041',16,'product','',0),(2494,1,'2020-05-08 00:53:17','2020-05-07 21:53:17','		\n				Bu kitapta oruçla ilgili konuların hem hikmetine, hem de hükümlerine yer verilmiş en küçük detaylara ve mükellefin sıkça karşılaştığı sorunlara açıklık getirilmiştir. Bu eser, iki bölümden oluşan bir çalışmanın ürünüdür. Birinci bölüm, salih amellerden sayılan orucun hikmeti ve farz kılınış sebeplerini içerir. İkinci bölüm ise, orucun ne anlama geldiğini ve nasıl uygulanması gerektiğini, kısaca fıkıhtaki helâller ve haramlar boyutunu açıklamaktadır. Bu bölüm, zamanımızın büyük müçtehitlerinden olan Ayetullah Uzma Seyyid Ali Hameneî\'nin oruçla ilgili fıkhî fetvalarını içermektedir.\nİçindekiler:\nRamazan Ayı ve Oruç\nOrucun Hikmeti ve Yararları\nOrucun Aşamaları\nRamazan Ayı Kur\'ân\'ın İnişi\nKadir Gecesi\nHilâli Görme Hükümleri\nOrucun Şartları\nYolculukta Oruç\nOrucu Bozan Şeyler\nOrucun Kaza ve Kefareti\nKadınlara Ait Hükümler		\n			','Oruç ve Hükümleri','','publish','closed','closed','','oruc-ve-hukumleri','','','2020-05-10 23:18:26','2020-05-10 20:18:26','',0,'http://islamex.com/?product=import-placeholder-for-1042',16,'product','',0),(2495,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu kitap ayet ve rivayetlerden ilhamla ölüm sonrası hayatı ve Berzah aleminde ruhların durumunu, akıcı, kolay ve anlaşılır bir üslupla anlatmaktadır.\nYazar kendine has anlatım tarzını sergilediği bu eserde, yüce Allah\'a kulluğun sonucu olan fazilet ve takvayı \"Hadi\", günah ve kötülüklerin sonucu olan çirkinlikler ve azabı da \"Siyah\" veya \"Cehalet\" isimli iki arkadaşında canlandırmıştır. İnsanların ibadet ve günahlarının neticesi olarak Berzah aleminde karşılaşacakları olayları, Kur\'an ve Ehlibeyt İmamlarının (a.s) hadislerine dayandırarak canlandırmıştır. Kıyametle ilgili konuları işlerken velayet ve şefaatin berzah alemindeki rolü gibi çeşitli konulara da değinmiştir.\nİçindekiler:\nÖlüm sonrası hayat ve niteliği\nÖlüm yolculuğunun başlamasıyla bedenlerin çürüyüp toprak oluşu ve burada ruhlar…\nRuhların başına neler gelecek.\nBerzah aleminde ruhlar ne yapacak? Nelerle karşılaşacak?		\n			','Ölümle Başlayan Yolculuk','','publish','closed','closed','','olumle-baslayan-yolculuk','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1043',16,'product','',0),(2496,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Pakistan\'ın Peşaver şehrinde, gazete ve önemli dergilerin muhabirlerinden dört kişi ve Ehlisünnet ve Şia\'nın muhterem şahsiyetlerinden yaklaşık iki yüz kişinin bulunduğu toplantıda her iki tarafın konuşma ve münazaraları kaydedilip ertesi gün gazete ve dergilerde yayınlanıyordu. Ben de bu gecelerde gerçekleşen konuşma ve tartışmaları, gazete ve dergilerden bir araya toplayıp \"Peşaver Geceleri\" adıyla siz muhterem okuyucuların dikkatine sunuyorum.\nMüellif		\n			','Peşaver Geceleri','','publish','closed','closed','','pesaver-geceleri','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1044',16,'product','',0),(2497,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu kitabın ana ekseni; tarih boyunca insanlığın katettiği ve edeceği saadet yolu olarak tanımlanabilir. Bütün mahlûkatı yaratan Yüce Yaratıcı önce yaratarak, ardından insanlığa ubudiyette mükemmel insanın örneğini teşkil edecek peygamberlerini göndererek bu yolu açmış ve böylece insanoğluna hücceti tamamlamıştır. Hz. Muhammed\'in (s.a.a) doğduğu günden başlayarak bu hakikate şahit olabilecek çok sayıda net belge ve örneği de gözler önüne sermiştir.\nİnsanlığın kurtarıcısı olarak zuhur edeceği; İslâm dini öncesinin de semavi kitaplarında bildirilmiş olan Peygamber Efendimiz (s.a.a), peygamberliğinden önce de yaşadığı toplumda emin, güvenilir, vefakâr, dürüst, mert ve namuslu bir isim olarak tanınıyordu. Tam yerinde bir tabirle “Cahiliye Dönemi” olarak adlandırılan o yıllarda insanlar ona “Muhammedü’l-Emin” diyorlardı ki sırf bu bile öyle bir toplumda Peygamberimizin (s.a.a) ne kadar seçkin ve değerli bir konuma sahip olduğunu anlatmaya yeter. Nitekim peygamberlikle görevlendirildiğinde “Ben, güzel ahlakı tamamlayıp kemale erdirmek için gönderildim.” buyuracaktır.		\n			','Peygamber-i A\'azam\'dan Dersler','','publish','closed','closed','','peygamber-i-aazamdan-dersler','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1045',16,'product','',0),(2498,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				“Şüphesiz, sen yüce bir ahlâka sahipsin.” (Kalem Sûresi / 4)\nKur’an-ı Kerim, açık bir şekilde İslam Peygamberi’ni (s.a.a), bütün asırlarda alemdeki varlıkların en kamil örneği ve Müslümanlar için en güzel örnek olarak tanıtmıştır. Ne mutlu ki Peygamber-i Ekrem’in (s.a.a) değerli yaşamı ve hadisler hazinesi, onun hayatının en detaylı konularını bile gözler önüne sermiştir.\nBu kitap da, bu değerli hazineden ilham alarak Peygamber-i Ekrem’in (s.a.a) hayat ve yöntemi hususunda kısa ve hızlı bir seyirde bulunmuştur.		\n			','Peygamberimizin Ahlakından Esintiler','','publish','closed','closed','','peygamberimizin-ahlakindan-esintiler','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1046',16,'product','',0),(2499,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Kadim çağlardan günümüze kadar, çocuk yetiştirme konusu toplumsal hayatın ve insanlık âleminin en asli konularından, en önemli mutluluk esaslarından biri olarak sayılmaktadır. Bu nedenle bilim adamları, çocuk eğitimi ve gelişimi hakkında ruhsal ve sosyal terbiye bakımından derinlemesine birçok araştırma yapıp, bu konuda sayısız kitap yazmışlardır.\nİslam dininin yüce önderi Hz. Peygamber ve onun hak vasileri, on dört yüz yıl önce insanlık âlemi cehaletin zifiri karanlığında yaşarken, çocuk yetiştirilmesinin değerine ve ehemmiyetine çok önem verip, bu konuda gerekli öğretileri izleyenlerine öğretmiştir.\nBu kitaptaki hedefimiz, iki temel esasa dayanmaktadır:\n1- Bütün Müslümanlar, özellikle toplumun büyük bir çoğunluğunu teşkil eden gençler ve öğrenciler, mukaddes İslam dininin buyruklarının kapsamı ve bu semavî dinin amelî değerleri hakkında bilgi edinsinler, sağlam bir itikatla onun takipçisi olsunlar ve başkalarının menfi propagandasına aldanmasınlar.\n2- Babalar ve anneler, söz konusu husustaki ağır ve hayatî vazifelerini daha iyi yerine getirebilmeleri için, çocukları terbiye etme konusundaki dinî ve millî sorumluluklarından haberdar olsunlar…\nİnsanlık âleminin o yüce şahsiyetlerden haberdar olması, ideal örnek olarak onları izlemesi, yalancı ve şeytanî örnekleri terk etmesi, böylece dünya ve ahiret mutluluğuna kavuşması umuduyla...		\n			','Peygamberimizin Çocuklar Ve Gençlerle İlişkileri','','publish','closed','closed','','peygamberimizin-cocuklar-ve-genclerle-iliskileri','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1047',16,'product','',0),(2500,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','Hz. Ali, Ahzap Sûresi\'nin 33. âyeti uyarınca tertemiz kılınmış Ehl-i Beyt\'in önderi.\n\nHz. Peygamber\'den rivayet edilen hadisler gereğince, hakkı batıldan ayıran ölçü. Faziletini ve üstünlüğünü konu edinen âyet ve hadislerin haddi hesabı yok.\n\nEhl-i Sünnet âlimlerinden Ahmed b. Hanbel \"Sahâbeden hiçbiri hakkında, Ali b. Ebî Talib\'in faziletlerine dair bize ulaşan hadisler kadar hadis gelmemiştir\" diyor.\n\nEhl-i Sünnet\'in en önde gelen hadis âlimlerinden İmam Nesâî\'nin, Hz. Ali\'nin (a.s) faziletlerini konu edinen hadislerle ilgili \"el-Hasâis\" adlı eseri, hacminin küçüklüğüne karşılık, derinlikli içeriğiyle fincancı katırlarını epeyce ürkütmüş, günün Yezitlerini oldukça rahatsız etmiş olmalı ki, yazıldığı dönemde bile büyük fırtınalar koparmış, hatta yazarın hayatına mal olmuştur!\n\nBu kitap, söz konusu eserin hem Türkçeye çevirisini, hem de geniş bir biçimde yorumunu ihtiva eden tenkitli bir çalışmadır.\n\n* * *\n\nBazı Ana Başlıklar:\n\nAli B. Ebî Tâlib’in Allah (C) Katındaki Değeri\n\nHayber / Sancak Hadisi\n\nEhl-İ Beyt Kimdir?\n\n“Sedd-i Ebvâb” Hadisleri\n\nMenzile Hadisi\n\nİmam Ali Hz. Peygamber’in Kardeşliğidir\n\n“Hacc Emirliği” Hadisleri\n\n“Seqaleyn” Hadisi\n\n“Kitap Ve Sünnet” Hadisi\n\n“Ashâbım Yıldızlar Gibidir...” Hadisi\n\n“Ğadîr–Humm” Hadisi\n\n“Ali’ye Söven Bana Sövmüş Olur” Hadisi\n\n“Ali’yi Sadece Mü’minler Sever” Hadisi\n\nHz. Fatıma, İmam Hasan Ve İmam Hüseyin’in Faziletleri\n\nİbn Mülcem Hadisi\n\n“Azgın Çete” Hadisleri\n\nHâricîlerle İlgili Hadisler','Peygamberimizin Dilinden Hz. Ali (a.s)','','publish','closed','closed','','peygamberimizin-dilinden-hz-ali-a-s','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1048',16,'product','',0),(2501,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Hz. Resulullah (s.a.a):\nEy İnsanlar! Allah’ın ayı, bereket, rahmet ve mağfiretle size varıp ulaşmıştır. Öyle bir ay ki Allah indinde her aydan daha üstündür. Gündüzleri en iyi gündüz; geceleri en üstün gece ve saatleri en iyi saatlerdir. Öyle bir aydır ki, o ayda Allah’ın misafirliğine davet edilmiş ve Allah’ın değer verdiği kimselerden kılınmışsınızdır. Onda nefesleriniz tesbih (zikir), uykunuz (bile) ibadet sayılır.\nBu ayda halis niyetler ve temiz kalplerle sizleri oruç tutmaya ve Kur’an okumaya muvaffak etmesi için Allah’ı çağırın (dua edin).		\n			','Ramazan Ayı','','publish','closed','closed','','ramazan-ayi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1050',16,'product','',0),(2502,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Ebu\'l-Futuh Râzî\'nin tefsirinde rivayet edilmiştir ki, Resulullah (s.a.a) miraç gecesi Allah\'a şunları arz etti :\n\"Ya Rabbi, İbrahim\'i kendine Halil, Musa\'yı ise kendine Kelim kıldın. Ya Rabbi benim hakkımda neye karar kıldın ?\"\nCevabında Hak Teâlâ\'dan şu nida geldi:\n\"Seni de kendime Habip olarak seçtim ve Hamd Suresi\'ne mahsus kıldım.\"\nHamd Suresi\'ne çok önem veriniz. Çünkü o, \"Fâtihatü\'l-Kitap\"tır. Yani Kur\'ân\'ın açılış suresidir.\nYine Hamd Suresi, Ümmü\'l-Kitap\'tır. Yani Kur\'ân\'ın aslıdır ki, Kur\'an\'ın katler ve kulluk görevleri Hamd Suresi\'nden çıkmatadır. Bir rivayette şöyle denilmektedir:\n\"Yüce Allah, göklerden 104 kitap nezil etmiştir. 104 kitabı da, 4 kitaba (Tevrat, İncil, Zebur ve Kur\'ân\'a) sığdırmıştır. İlk üç kitapta olanları da Kur\'an\'a sığdırmış ve Kur\'ân\'da bulunan hakikatleri de Hamd Suresi\'ne sığdırmıştır. Bu nedenle de \"Ümmü\'l-Kitap\" olarak adlandırılmıştır.\"		\n			','Ramazan Ayı Dersleri','','publish','closed','closed','','ramazan-ayi-dersleri','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1051',16,'product','',0),(2503,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				- Namaz Sonrası Dualar\n- Sünnet Namazlar\n- Ayetel Kürsü\n- Cevşeni Kebir		\n			','Ramazan Ayı Duaları','','publish','closed','closed','','ramazan-ayi-dualari','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1052',16,'product','',0),(2504,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Sûfilere göre avâmın orucu, yemekten içmekten, cinsî muâmeleden çekinmektir. Hasâssın orucu, ağzı-dili, gözü-kulağı, eli-ayağı, aklı-fikri he türlü kötülükten arındırmaktır. Ahassü\'l- havâsin orucuyla, Mutlak varlıkta yok olmak, O\'nun varlığına bürünmek, O\'ndan başka varlık görmemektir.\nYunus Emre:\n\"Oruç, namaz, gusül, hac hicaptır âşıklara\nÂşık bundan münezzeh hassü\'l-havâs içinde\nOrucuna dayanma, namazına güvenme,\nİlm-ü âmel mât olur nâz-ü niyaz içinde\"\nbeyitleriyle bunu anlatır işte. Demek ister ki onlar, yaptıkları kullukları da görmezler; kendileri yoktur ki.\nMüellif		\n			','Ramazan Geldi Hoş Geldi','','publish','closed','closed','','ramazan-geldi-hos-geldi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1053',16,'product','',0),(2505,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				İmam Cafer Sâdık (a.s): Kıyamet günü olduğunda Arş\'ın bağrından bir münadi şöyle seslenecektir: \"Recep ehli nerede?!\" Yüzleri insanlara parlayan ve başlarında inci ve yakutla süslü padişahlık tacı bulunan bir grup ayağa kalkacaktır. Her birisinin sağında bin ve solunda bin melek ona eşlik ederek şöyle hitap ederler: \"Ey Allah\'ın kulu! Kutlu olsun sana Allah\'ın bu ikramı-lütfu!\"		\n			','Recep Ayı','','publish','closed','closed','','recep-ayi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1054',16,'product','',0),(2506,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Aşura vakıası, her ne kadar acı ve yakıcı olsa da tarih boyunca hür ve yüce düşünceli insanlara yol göstermiştir. İmam Hüseyin (a.s), Peygamber Efendimizin (s.a.a) buyurduğu üzere hep ‘hidayet meşalesi ve kurtuluş gemisi’ olmuştur. O inancı uğruna mızrak, kılıç ve hançer darbeleri almış, yarenini ve evlatlarını feda etmiş; çocuklarının yetim kalmasına ve kadınlarının esir edilmesine razı olmuştur. Dolayısıyla Aşura artık ‘bir gün’ ve ‘bir olay’ olmaktan çıkıp, ‘bir tarih’ ve ‘bir inanç’ ve hakkı arayan herkese tüm zaman ve mekânlarda ilham kaynağı olmuştur.\nKerbala olayını resimli bir şekilde anlatan bu eser, her ne kadar sade bir dilde yazılmış olsa da güvenilir tarihi kaynaklar esas alınarak kaleme alınmıştır.Bu eserin amacı, ebedi Kerbala destanını çocukların ve gençlerin zihnine ve ruhuna unutulmayacak şekilde nakşetmektir.\nEserin, okuyucuların düşüncesine etki etmesini, onların temiz fıtratlarında iman, mertlik ve fedakârlık ruhunu kalıcı kılmasını umut ediyoruz.		\n			','Resimli Aşura Olayı','','publish','closed','closed','','resimli-asura-olayi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1055',16,'product','',0),(2507,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Resulullah (saa) ile Ehl-i Beyt’i ve o dönemde cereyan eden bazı önemli olaylar hakkında kaleme almış olduğumuz bu eserde, okuyucuların dikkatini şu noktaya çekmek istedik:\nHz. Peygamber’in (saa) zamanında ve sonrasında, sahabî adını taşıyan bazı kişiler, ne yazık ki, dünyanın gelip geçici nimetlerini tercih etmişler veya cehaletleri nedeniyle “Hak”tan uzaklaşmışlardır. Makam-mevki, mal ve saltanat hırsıyla, çıkarları için, adlarına yakışmayan bir takım yanlışlar yapmışladır.\nİşte bu kitapta, bu yanlışların neler olduğunu, bu kişilerin İslam tarihi içerisinde durdukları yeri, oynadıkları rolü ve bunun sonuçlarının bir kısmını sizlere göstermek istedik.		\n			','Resulûllah ve Ehl-i Beyt\'i','','publish','closed','closed','','resulullah-ve-ehl-i-beyti','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1056',16,'product','',0),(2508,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				“Sahabe” konusu, İslâm dünyasının iki dev mektebi, Ehl-i Beyt ve Ehl-i Sünnet arasında yaşanan en sancılı problemlerin başında gelir. Sancılı ve bir okadar da nazik olan bu problem, aynı zamanda birçok tali problemin de tetikleyicisidir.Ehl-i Sünnet mektebi, sahâbeye tamamen “âdil” ve “güvenilir” gözüyle bakarken, Ehl-i Beyt mektebi onları normal insanlar gibi değerlendirir. “İçlerinde doğrusu da var, eğrisi de!” der.Şu an elinizde bulunan bu hacimli çalışma, çoklarının üzerine gitmekten çekindiği bu hassas konuyu irdelemekte, âyetleri, Ehl-i Sünnet kaynaklı hadisleri ve târihî verileri; “cömertçe” ortaya sererek tartışmaktadır.Bu arada, “İmâmiyye Şîası’nın bütün sahâbeyi tekfir ettiği” yaygarasını da çürütmektedir.		\n			','Sahâbenin Adâleti ve Ebû Hüreyre','','publish','closed','closed','','sahabenin-adaleti-ve-ebu-hureyre','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1057',16,'product','',0),(2509,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Sahife-i Seccâdiye, vahyin indiği evden semaya yükselen dualar mecmuasıdır. \"Al-i Muhammed\'in Zeburu\"dur.\nSahife-i Seccâdiye; ibadet edenlerin ziyneti, secde edenlerin efendisi, Ehl-i Beyt İmamları\'nın dördüncüsü İmam Ali b. Hüseyin\'in (a.s) yüce Allah\'a hamd ve senasını, O\'nu tenzih ve takdisini; peygamberlere, meleklere ve salih kullara salât ve selâmını; müminlere, Müslümanlara ve ihtiyaç sahiplerine dualarını, kulluktaki kusurdan dolayı istiğfarlarını, Rabbiyle olan münacatlarını ve kulluk aczi ve zilletiyle Alla\'a yakarışlarını içeren, aynı zamanda insanlara İslâm\'ın engin maarifini ve üstün adabını öğreten eşsiz bri hazinedir...		\n			','Sahîfe-i Seccâdiye','','publish','closed','closed','','sahife-i-seccadiye','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1058',16,'product','',0),(2510,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu kitap, vahiy şehrinin ilim kapısı olan Ehlibeyt İmamlarından Hz. Zeynelabidin\'in (a.s) dualarını içeren  \"Sahife-i Seccadiye\'nin toplum ve siyasetle ilgili bölümlerini siz gönül ve aşk ehline sunmaktadır. Kimileri dua ederken kulun Rab\'ten istekleri diye düşünür, kimileri hayattan bıkmış bir köşeye çekilen zavallı ve pasif bir insanın hezeyanları olarak anlar, kimileri duayı sırf sevap olduğu için yapar, kimileri  ise, duayla bütünleşir adeta! Dua onun yaşam biçimi olur. Dua nefsi isteklerini kontrol eder, duayla  insanları davet eder, duayla zulme karşı haykırır, feryat ederi Rabbine müşteki olur. Dua onun engin gönülde fırtına koparan bir coşku, onun sevgi ve nefretini gösteren bir ayna olur. Dua bir çağrıdır, kulun yalvarışıdır.		\n			','Sahife-i Seccadiye\'de Siyaset ve Toplum','','publish','closed','closed','','sahife-i-seccadiyede-siyaset-ve-toplum','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1059',16,'product','',0),(2511,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				“Karanlıkta Parlayan Nur” timsali olan o büyük şahsiyetin manevi makamına küstahça saldıranlar yeniden dünyamızı karanlıklara boğmak istemekte ve aydınlık nurunu üfleyerek söndürmeye çalışmaktadırlar. Ancak bilmezler ki Allah nurunu tamamlayacaktır, cahiller istemese de.\nBu küstah ve pervasızca saldırılar karşısında “Nur Ümmeti” Nurlu Peygamber’ine (saa) daha çok sarılarak içinde bulunduğumuz yılı “Peygamber Yılı” ilân edip küfür, şirk ve cehalet ordularına gereken cevabı verecektir.		\n			','Son Elçi Hz. Muhammed','','publish','closed','closed','','son-elci-hz-muhammed','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1060',16,'product','',0),(2512,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				İnsan; içinde bulunduğu olumsuz şartlar dolayısıyla Şerr\'in zulmünü eliyle önleyemiyor, diliyle de feryad edemiyor, eleştiremiyorsa, Yüce Sevgili\'nin (s.a.) öğütünü tutarak hiç değilse \"gönlünde isyan ve zalimden nefret\" olmalıdır. Bu da imanın en zayıf derecesidir. Yoksa zalimin tetikçisi, celladı, hatta duacısı, mazideki zalimlerin de şakşakçısı olursa, zebani denen manevi sağlık görevlilerinin ihtimamında \"Cehennem Uluslararası Hastanesi\"nin yoğun bakım birimine gitmek üzere terliklerini ve pijamasını vs. hazırlasın. Zulmü öven, o zulmün sorumluluğunda ortak olur.Zulüm ve zalimden gönülden tebberrası ve Yüce Sevgili\'ye (a.s.) gönülden tevellası olmayana \"sâlûs\" denir. Yunus (sırrı kutlu olsun) \"Yürü var ebkem ol ey/ Ne sâlûsluk satarsın?\" demedi mi?		\n			','Son Şafak Yazıları','','publish','closed','closed','','son-safak-yazilari','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1061',16,'product','',0),(2513,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Zamanın imamı Hz. Mehdi’nin (af) hedef ve ülkülerini bilmek ve ona yardım için hazırlıklı olmalıyız; çünkü o insanlık âleminin yaşayan tek imamı ve nazır hüccetidir. O, Allah’ın yeryüzündeki tek bakisi, peygamberler soyunun cevheri ve Ehl-i Beyt İmamları’nın tek yadigârıdır.\nO\'nun yaşamı, sırlarla dolu gaybeti, mucizevi uzun ömrü, nurlu ve hayat dolu zuhuru, hepsi insanlık tarihinin müstesna ve en verimli dilimidir. Çünkü bu olay, tevhidin varlık aleminin dört bir yanında hakimiyet kurmasıyla sonuçlanacaktır. O gün yaşama dileğiyle!		\n			','Son Vasi','','publish','closed','closed','','son-vasi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1062',16,'product','',0),(2514,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Her işte o işin uzmanına başvurma zorunluluğu, dinden önce akıl ve vicdanın tartışılmaz hükmüdür.\nHer konuda olduğu gibi din konusunda da bu böyledir. Ehlibeyt mektebinin iftihar edilecek en büyük ayrıcalıklarından birisi, asırlar boyu her şeye rağmen, içhihat kapısını açık tutarak, her asırda, ömrünü ilim ve irfana adamış büyük müçtehit ve merciler yetiştirmesidir; öyle ki hiçbir zamanda bu mektebin mensupları müçtehitsiz ve mercisiz kalmamışlardır.\n“Her zamanda, insanların şer’î ve dinî sorunlarına çözüm getirecek müçtehitler yetiştirmek, farz-ı kifayedir.” hükmü, bu mektebin en parlak ve değişmez kurallarından birisidir.\nAyetullah Hameneî, fıkhî meseleler, özellikle çağımızın öne çıkardığı soru ve sorunlar hakkında (sahip olduğu konum itibariyle) Kur’an ve Ehlibeyt kaynaklı sahih sünnete dayalı engin ve aydınlatıcı görüş ve fetvalara sahiptir.		\n			','Sorular ve Fetvalar c.1','','publish','closed','closed','','sorular-ve-fetvalar-c-1','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1063',16,'product','',0),(2515,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Ayetullah Hameneî, fıkhî meseleler, özellikle çağımızın öne çıkardığı soru ve sorunlar hakkında (sahip olduğu konum itibariyle) Kur’an ve Ehlibeyt kaynaklı sahih sünnete dayalı engin ve aydınlatıcı görüş ve fetvalara sahiptir.\nÇoğu güncel 1000 sorunun cevabında verilen fetvaların açıklık getirdiği konulardan bazısı:\n -Haram kazançlar ve Çeşitleri\n-Kumar ve Aletlerinin Hükmü\n-Dua yazılarak ve Muskacılıkla Elde Edilen Kazanç\n-Sigara ve Diğer Uyuşturucu Maddelerin Kullanımı\n-Faiz, Bankacılık, Çek, Senet ve Hazine Bonolarının Hükümleri\n-Batıya ve Gayrimüslimler Özenti\n-Müstehcen Resim, Film ve Görüntülerin Durumu\n-Türkü, Şarkı ve Oyunların Hükmü\n-Kira ve Kiracılık Hükümleri\n-Giyim, Kuşam ve Kıyafet Hükümleri		\n			','Sorular ve Fetvalar c.2','','publish','closed','closed','','sorular-ve-fetvalar-c-2','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1064',16,'product','',0),(2516,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu kitap adından da anlaşıldığı gibi Hz. İmam Hüseyin\'in (a.s), Medine\'den hareket  edip Kerbela\'ya varıncaya dek kendisinden nakledilen sözlerini içermektedir.\nHz. Hüseyin (a.s) ve 72 yaverinin tarihi kıyamlarının hedef ve mahiyetini ortaya koyan bu nurlu sözler. Aynı zamanda dine sadık her Müslüman\'ın bilmesi gereken tarihi, ilmi ve akıdevi konulara da ışık tutmaktadır.\nİçindekiler:\n- İmam Hüseyin\'in Medine\'den Mekke\'ye kadar buyurduğu sözler.\n- İmam Hüseyin\'in Resulullah\'ın (s.a.a.) kabrinin kenarında buyurduğu söz.\n- İmam Hüseyin\'in Basra halkına mektubu.\n- İmam Hüseyin Kufe (Irak) yolunda\n- İmam Hüseyin\'in Kerbela yolundaki sözleri.\n- İmam Hüseyin\'in Kerbela\'ya vardığında buyurduğu sözler.\n- İmam Hüseyin\'in Aşura günündeki ilk konuşması.\n- Kerbela kıyamının sebebini açıklaması.		\n			','Sözleriyle İmam Hüseyin (a.s)','','publish','closed','closed','','sozleriyle-imam-huseyin-a-s','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1065',16,'product','',0),(2517,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Hz. Resulullah (s.a.a):\nŞaban benim ayım ve Ramazan Allah’ın ayıdır. Kim benim ayımı oruç tutarsa kıyamet günü onun şefaatçisi olurum.\nİmam Muhammed Bâkır (a.s):\n“Şabanın on beşinci gecesi, Kadir gecesinden sonra en faziletli gecedir. O gecede Allah Teâlâ kullarına kendi fazlını ve lütfunu ihsan eder ve minnetiyle onları bağışlar. O hâlde o gecede Allah’a yakınlaşmak için var gücünüzle çaba gösterin. Zira o gece öyle bir gecedir ki Allah Teala hiçbir saili -günah bir şey istemediği takdirde- o gecede eli boş geri çevirmeyeceğine dair yemin etmiştir. Allah Teala Kadir gecesini Resulullah (s.a.a) için kararlaştırdığı gibi o geceyi de bizim için belirlemiştir.”		\n			','Şaban Ayı','','publish','closed','closed','','saban-ayi','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1066',16,'product','',0),(2518,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				 \nBu kitapta Hüseyin Hatemi\'nin 2008 yılında yazdıığ son \"Şafak Yazıları\" yer almaktadır. Bu yazılar 23 Haziran 2008\'de sona ermiştir.\n 		\n			','Şafak Yazıları','','publish','closed','closed','','safak-yazilari','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1067',16,'product','',0),(2519,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				İlk insanın yaratıldığın andan günümüze kadar çeşitli medeniyetlere şahit olan günümüz Suriye’si Hz. Habil (a.s), Hz. Zekeriya (a.s), Hz. Yahya (a.s) gibi yüce peygamberlerin, peygamber evlatlarının, sahabelerin, Allah’ın sevgili kullarının, büyük alimlerin, ariflerin, velilerin ve özellikle Peygamber efendimizin Ehlibeytinin ve Kerbela kahramanlarından bir çoğunun tertemiz bedenlerini bağrına almıştır. Mazlumlar Anası Hz. Zeyneb\'in ve Hz. Hüseyin\'in (a.s) kızı Hz. Rukayye\'nin türbeleri ziyaret edilen en meşhur türbelerdendir.\nElinizdeki kitapçıkta bu topraklarda bulunan şahsiyetlere ve onların hayatına ve nasıl ziyaret edileceklerine değinilmiştir.		\n			','Şam Ziyaretleri','','publish','closed','closed','','sam-ziyaretleri','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1068',16,'product','',0),(2520,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu kitap ilk önce adademik çevrelerce tanınan M. Hadi Esed\'i\'nin konuyu genel olrak ele alıp değerlendirdiği makalesi, daha sonra Üstad M. Mutahhari\'nin konuyu \"adl-i İlahi\" çerçevesinde değerlendirdiği makalesi ve daha sonra da konuyu değerli ve eşsiz \"el-Mizan\" tefsirinde başlı başına daha geniş ve derinlemesine işlemiş olan Allame TABATABAÎ\'NİN makalesi sırala okurlara sunulmaktadır.\nŞefaat konusuna farklı açı ve görüşlerden yaklaşan bu eser hiçbir şüpheye yer bırakmamıştır.		\n			','Şefaat Üzerine','','publish','closed','closed','','sefaat-uzerine','','','2020-05-10 23:18:27','2020-05-10 20:18:27','',0,'http://islamex.com/?product=import-placeholder-for-1069',16,'product','',0),(2521,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				Bu eser, İslam İnkılabı Rehberi Ayetullah Seyyid Ali Hamenei’nin soyu, veladetinden çocukluk ve gençlik çağlarına kadar geçen yılları ve yine ilk sosyal ve siyasi faaliyetlerinden İslam İnkılabı’nın zafere kavuştuğu güne dek geçen günlerin özet bir kitabıdır ve bu konuda yazılan ilk eserdir.\nAyetullah Hamenei; İslam İnkılabı’nın zafere kavuşmasından sonra İran\'da seçkin konumu ve rolü bir yana, hiç kuşkusuz İran İslam İnkılabı’ndan kaynaklanan siyasi İslam düşüncesinin beyanı ve yayılmasında en etkili âlimlerden biri sayılır. Dolayısıyla böyle bir araştırma aslında İran milletinin mücadele tarihinin bir bölümünü bir kez daha okumak ve beyan etmek demektir.\nBu eserin, İran’da gerçekleşen İslam Devrimi’nin yanı sıra, bu devrimin kökleri, nitelikleri ve Şah rejimine başkaldırıların sosyal, siyasi ve kültürel nedenleriyle o günün İran’ının sosyal, siyasi ve kültürel yapısını aktarması açısından bir kaynak belge olacağında da şüphe yoktur.		\n			','Şerh-i İsim','','publish','closed','closed','','serh-i-isim','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1070',16,'product','',0),(2522,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','		\n				 \nSizinle İslam’ı konuşmak istiyorum; özellikle size tanıtılmak istenen İslam tasvirini…\nSözlerime muhatap olarak değerli anne ve babalarınızı değil de sizleri seçmemin sebebi; anne ve babalarınızı görmezden geldiğimden değil, ileride yaşadığınız ülkelerin ve birer ferdi olduğunuz milletlerin geleceğinin siz gençlerin elinde olacağını gördüğüm içindir. Ayrıca siz gençlerin kalplerindeki gerçeği arama duygusunun daha canlı ve daha güçlü olduğunu biliyorum.\nBu yazdıklarım, yaşadığınız ülkelerin yöneticilerine ve siyasetçilerine yönelik de değil. Çünkü onların, siyaset çizgisini samimiyet ve doğruluk mecrasından bilerek ve isteyerek uzaklaştırdığı inancındayım.\nTarafsızca hüküm verme yetinizi elinizden almalarına ve iletişim araçlarının coğrafi sınırları aştığı bu dünyada, akıllarınızı yapay sınırlarla kuşatmalarına izin vermeyin.\nSeyyid Ali Hamenei\n 		\n			','Şerh-i Name','','publish','closed','closed','','serh-i-name','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1071',16,'product','',0),(2523,1,'2020-05-08 00:53:18','2020-05-07 21:53:18','Şiîliğin tarihi İslâm tarihinden ayrı düşünülemez. Zira Şiîlik, Peygamber Efendimiz (s.a.a) dönemindeki İslâm\'ın devamı niteliğindedir. Bu ise, İslâm Peygamberi\'nin haleflerinin ve O Hazret\'in Ehlibeyt\'inin önderliğinde gerçekleşmektedir.\n\nBu değerli eser, çok dikkatli araştırmacı Üstad Gulam Hasan Muharremî\'nin çaba ve araştırmalarının ürünüdür. Şiîliğin tarihî seyrini, nispeten kapsayıcı, uyumlu ve değerli bir bakışla ele almaktadır. Maalesef sayıları az olan benzer birkaç eserle karşılaştırıldığında birçok üstünlüğü bulunmaktadır. Yüksek lisans tezi kalıbında yüksek dereceyle başarı elde ettikten sonra henüz yayın aşamasına yeni geçmesine rağmen uzmanların dikkatini üzerinde toplaması memnuniyet vericidir.\n\nÜstad Mehdi Pişvaî’nin Ön Sözünden','Şia Tarihi','','publish','closed','closed','','sia-tarihi','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1072',16,'product','',0),(2524,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','Şîa (İmâmiyye) mektebi, târih boyunca, pek çok konuda çirkin iftirâlarla karşılaşmıştır. Şîa’nın bu türden iftira ve karalamalara maruz kaldığı konuların başında, kuşkusuz “imâmet” mevzuu gelir.\n\nŞîa’nın, “imâmet” mevzuunu “inanç esasları” arasında ele alıyor olmasından hareketle; Şîa’nın “kendileri gibi düşünmeyen bütün Müslümanları tekfir ettiği” sonucu çıkarılmış ve bu “hayâlî” çıkarım Şîa’ya mal edilmiştir.\n\nElinizdeki kitap, hâssaten bu konuyu irdeleyen, sahasında ilk mütevâzı çalışmadır. Kitap, Şîa’nın imâmete inanmayan İslâmî kesimleri de “Müslüman” olarak gördüğünü; hadislerle ve ünlü Şiî âlimlerin beyanlarıyla gözler önüne sermektedir.\n\nBu arada, akla takılabilecek kimi soruların cevaplarını da bulabileceğiniz kitapta, Şîa açısından; “Yahûdî ve Hıristiyanların uhrevî durumları” da ele alınmaktadır.\n\nBazı Ana Başlıklar:\n\nİmamiyye Şîası’nda İman Ve Küfür Kavramları\n\nİmamiyye Şîası’nda İnsanların İnanç Bakımından Tasnifi\n\nİtikâdî “Müstaz’af” Ne Demektir?\n\nİmâmiyye Şîası, İmâmete İnanmayan Herkesi Tekfir Etmez\n\nİmâmete İnanmayanlar Hakkında Şîa Âlimlerinin Görüşü\n\nAkla Takılabilecek Bazı Sorular\n\nİmâmiyye Şîası, Yahûdî Ve Hıristiyanlar Hakkında Ne Düşünüyor?','Şîa ve İmâmet','','publish','closed','closed','','sia-ve-imamet','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1073',16,'product','',0),(2525,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','AŞKIN İLE ÖLECEĞİM\n\nBir ipucu, bir işaret\n\nOlsa seni bulacağım\n\nDayanılmaz oldu hasret\n\nYar ne zaman güleceğim\n\n \n\nGeldiğini duyur bana\n\nYanında yer ayır bana\n\nNe istersen buyur bana\n\nOnu nimet bileceğim\n\n \n\nSular söndürmüyor narı\n\nGel gönlümün iftiharı\n\nDağıtmazsan bu efkârı\n\nYana yana solacağım\n\n \n\nSözüm sözdür namus sözü\n\nKâbe\'ye çevirdim yüzü\n\nYalnız bırakmam ben sizi\n\nNida duysam geleceğim\n\n \n\nŞeksiz şüphesiz imanım\n\nSana feda olsun canım\n\nZuhur eyle gör \"Sultanım\"\n\nAşkın ile öleceğim\n\n \n\nGalu bela da sözüm var\n\nAşka engel olmaz mezar\n\nBiter bitmez bu intizar\n\nBen orada olacağım\n\nMehmet DEMİRER','Şiircemde','','publish','closed','closed','','siircemde','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1074',16,'product','',0),(2526,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Bizane yekemîn şertê cîhada gel nefsê û çûna bi aliyê xaliq ve, tefekur e. Hinek ji alimên exlaq, ew di merheleyên destpêkê da, di merteba pêncê da danîne; û ew jî di meqamê xwe de durist e.Tefekur, di vî meqamî da ew e ku mirov di şev û rojê de –her çend kêm be jî– di vê yekê da fikir bike ku xweyê wî ew aniye vê dinyayê û hemû wesîleyên rehetiyê ji wî ra berhev kirine û bedenek salim û hêzên durist ku her yekî hinek menfe’et hene dayînê, ew hêzên ku aqil têda heyirî ye, dayînê. Ji aliyê dî ve jî vêca ev hemû pêxember û kitêb rêkirine û rênimûnî kiriye û gazî kiriye, gelo berpirsiyarî û wezîfa me di beranberê vî xweyiyê her kes çi ye? Gelo ev hemû, hema ji vê jiyana heywanî ra û îdare kirina şehwetê ra ye, ku di van da em gel heywanan şirîk in; an mexse dek dî heye? Eger mirovê bi aqil bêhnekî bifikirê, wê fêhm bike ku mexsed ji vê, tiştek dî ye û mexsed ji vê xilqet û çêkirinê, alemek bilindtir û seratir e û ev jiyana heywanî ya bi xwe ne mexsed e.		\n			','Şîroveya Çıl Hedîs','','publish','closed','closed','','siroveya-cil-hedis','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1075',16,'product','',0),(2527,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				İslâm fıkhı konusunda asrın din ve ilim otoritesi, büyük mercii ve imamı, İslâm coğrafyasında tanınmış ünlü âlim Ayetullah el-Uzma Ruhullah Musavî Humeyni\'nin \"Tam İlmihâl\" eserinde, fıkhî hükümlerin kaynağı olarak Kur\'ân ve Resulullah\'tan (s.a.a) nakledilen hadislerin yanında Ehlibeyt İmamları\'ndan ulaşan hadislere de dayanılmaktadır. Çünkü ismet ve taharet silsilesi 12 İmam\'ın naklettikleri ve söyledikleri bütün söz ve sünnetler, İslâm\'ın hakikatini yansıtmaktadır bizlere. Bu ilmihâl, mezkur kaynaklara bağlı kalma koşulu ve çerçevesinde İmam Humeyni\'nin içtihat alanındaki görüş ve fetvalarını içermektedir. Elbette bu kitap, İmam\'ın fetva ve görüşlerinin tümünü içermediği gibi, fetvaların delil ve mesnetlerini de içine almamıştır. İmam\'ın içtihatları tafsilatlı bir şekilde, tedrisatından oluşmuş büyük kaynak eserlerde mevcuttur.\nBu kıymetli eseri yayınlamaktan maksadımız, hâlen İmam Humeyni\'yi taklit etmekte olan Şiî Müslümanların helâller ve haramlar konusundaki ihtiyaçlarını gidermenin yanı sıra, Caferî Mezhebi\'nin diğer Müslümanlar nezdindeki tanıtımına katkıda bulunmaktır. Şüphesiz, Müslümanların arasında birlik ve beraberliğin gerçekleşmesinin temel unsuru, birbirlerinin mezhep ve meşreplerinden doğru bir şekilde haberdar olmalarıdır. Müslümanların birlik ve dirliğine kastetmiş düşmanların, onları birbirine düşürmek için mezhepler adına uydurdukları iftira ve yalanlar da ancak bu yolla etkisiz hâle getirilebilir kanaatindeyiz.		\n			','Tam İlmihal','','publish','closed','closed','','tam-ilmihal','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1076',16,'product','',0),(2528,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Tecvid ilmi, İslam bilginlerinin ilgilendiği çok eskiye dayanan Kur\'an ilimlerinden birisidir. Bu ilimle Kur\'an\'ın doğru bir şekilde ve fasih Arapça dili kurallarına uygun okunması amaçlanır.\nElinizdeki kitapta Asım\'ın Hasf rivayeti esas alınmıştır. Hafs, Kufe\'nin meşhur karilerindir. Kıraati Kufeli Asım\'dan öğrenmiştir. Asım, Ebu Abdurrahman Sulemî\'nin öğrencilerinden ve Kufe\'nin kıraat imamlarındandır. Ustadı Ebu Abdurrahman kıraati İmam Ali\'den (a.s) almıştır. Bugün dünya Müslümanları Kur\'an kıraatinde Asım\'ın Hafs rivayetini esas alırlar.\nDalında uzman bir yazar tarafından kaleme alınan bu eser, Daru\'l-Kur\'ani\'l-Kerim Kurumu tarafından ders kitabı olarak basılmıştır.\nKur\'an öğrencilerine faydalı olması ve kıyamette Kur\'an\'ın hepimize şefaatçi olması umuduyla...		\n			','Tecvid Öğreniyorum c.1','','publish','closed','closed','','tecvid-ogreniyorum-c-1','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1077',16,'product','',0),(2529,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Tecvid ilmi, İslam bilginlerinin ilgilendiği çok eskiye dayanan Kur’an ilimlerinden birisidir. Bu ilimler Kur’an’ın doğru bir şekilde ve fasih Arapça dili kurallarına uygun okunması amaçlanır.\nElinizdeki kitap tecvid ilmine giriş niteliği taşır. Bu ilmi ilk kez okuyanlar için hazırlanmıştır. Dolayısıyla şu hususlara dikkat edilmiştir:\n* Öğrencilerin Kur’an’la ünsiyetlerini geliştirme amacıyla örneklerin tamamı Kur’an’dan sunulmuştur.\n* Ayetlerin ve kelimelein yazılışında Medine Mushafı’nda (osman taha hattında) kullanılan işaretler esas alınmıştır.\n* Derslerde ek alıştırmalara yer verilmiştir. Böylece öğrenci kendini deneyebilir ve geliştirebilir.\n* Kolaylık olsun diye tecvid ilminin bütün konularına değinilmemiştir. Ancak değinilen konuların iyi bir şekilde öğrenilmesi için gereken yapılmıştır. \nTecvid öğrenmek isteyen Kur’an öğrencilerine faydalı olması ve Kur’anın hepimize şefaatçi olması umuduyla…\nKevser		\n			','Tecvide Giriş','','publish','closed','closed','','tecvide-giris','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1078',16,'product','',0),(2530,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Arapça Tecvidli Kur\'ân-ı Kerim		\n			','Tecvidli Kur\'ân-ı Kerim','','publish','closed','closed','','tecvidli-kuran-i-kerim','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1079',16,'product','',0),(2531,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Derin ilmî meseleleri herkesin anlayabileceği sade bir dille anlatmak, konunun uzmanlarını hedef alan, terimlerle dolu bir yazı yazmaktan her zaman daha zor olmuştur. Allâme Tabatabaî’nin İslam inancı, ahkâmı, ahlakı ve tarihi üzerine yazdığı Temel Dinî Bilgiler işte böyle bir kitaptır. Ayetullah CevadîAmulî de kitabın 1991 yılında yapılan baskısına yazdığı Sunuş’ta, salih kul, gayb ve şuhud âleminin mevlası sözleriyle nitelediği Allâme Tabatabaî’nin sade ve akıcı bir dille kaleme aldığı bu eserin derinliklerinde hazinelerin gizli olduğunu ifade etmiştir.  \nÜnitelere ayrılan ve her ünitenin sonuna sorular eklenen kitabın bu formu, İslâm maarifi sınıflarında okutulmuştur.Dört bölümden oluşan, ünitelere ayrılan ve her ünitenin sonuna sorular ekleneniki ciltlik eser, toplam 53 ders içermektedir. Çağımızın en büyük Kur’ân müfessiri de olan Allâme Tabatabaî’nin kaleminden çıkan bu eserin, başta gençlerimiz olmak üzere bütün Ehlibeyt (a.s) dostlarına faydalı olmasını ümit ederiz.		\n			','Temel Dini Bilgiler c.1 ve c.2','','publish','closed','closed','','temel-dini-bilgiler-c-1-ve-c-2','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1080',16,'product','',0),(2532,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','Bu eser, Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları\'nın özellikle insanın manevi kemaliyle ilgili olan sözlerinden bir kısmını içermektedir; Şia mektebinin hicri 4. asırdaki büyük âlimlerinden olan ve Şeyh Saduk ile ayni dönemde yaşayan Hasan b. Şu\'be el-Harrani tarafından yazılmıştır.\n\nSahibu\'r-Revzat, onun hakında şöyle diyor: \"Hasan b. Hüseyin b. Şu\'be el-Harrani (veya el-Halebî) ilimde yüce mertebeye ulaşmış büyük bir şahsiyettir. Onun esersi olan Tuhefu\'l-Ukul an Ali\'r-Resul kitabı Şia ulemasının itimat etikleri bir eserdir.\"\n\nMerhum Allame Meclisi de şöyle diyor: \"Tuhafu\'l-Ukul\'un eski bir nüshasını ele geçirdim. Bu kitaptaki düzen, müellifinin ilmi makamını gösterir. Ve kitabın birçok konuları, senede ihtiyacı olmayan öğütler ve kesin olan temel ilkeler hakkındadır.\"\n\nMüellif, Ehlibeyt\'in her birinden nakledilen hadisleri ayrı ayrı bölümlerde sırasıyla nakletmişler. Sonuna da kitabın üslubuyla bağdaşan tavsiye ve öğüt niteliğinde dört ek ilave etmişler: Allah\'ın (c.c) Hz. Musa (a.s) ile konuşması, Hz. İsa (a.s) ile konuşması, Hz. İsa\'nın (a.s) nasihatleri ve (İmam Cafer Sadık\'ın -a.s- ashabından olan) Mufazzal ibn Ömer\'in tavsiyeleri.','Tuhefu\'l-Ukûl An Âli\'r-Resûl','','publish','closed','closed','','tuheful-ukul-an-alir-resul','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1081',16,'product','',0),(2533,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','Bu eserde, asrımızın taklid mercilerinden şu beş müçtehidin nazar ve fetvaları esas alınmıştır.\n\n- Ayetullahi\'l-Uzma İmam Humeynî (r.a)\n\n- Ayetullahi\'l-Uzma Seyyid Ali Hamaneî\n\n- Ayetullahi\'l-Uzma Seyyid Ali Sistanî\n\n- Ayetullahi\'l-Uzma Nasır Mekarim-i Şirazî\n\n- Ayetullahi\'l-Uzma Seyyid Musa Şubeyr-i Zencanî','Umre Rehberi','','publish','closed','closed','','umre-rehberi','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1082',16,'product','',0),(2534,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','Zuhur öncesi İslâm toplumunun geneline hâkim olan durumla ilgili hadislerde çeşitli belirtilerle karşılaşıyoruz. Bazı belirtiler özel koşullara sahip ve özel alanlara açıklık getiriyor. Örneğin:\n\nNecef ve Kufe şehirlerinin su altında kalması, Irak\'ta huzur ve güvenin kalmaması, İranlıların Araplara galip gelmesi, Basra\'nın işgal edilmesi ve su altında kalması, Belh şehri\'nin yıkılması, Beytü\'l-Mu-kaddes\'in onarılması, Mısır ve Şam\'ı yönetenlerin öldürülmesi, Horasan\'lı bayrağının Dicle kenarına dikilmesi, Fas\'tan ve Ceyhun\'dan bayraklıların harekete geçmesi, Türklerin Şattu\'l-Arab\'a kadar ilerlemesi, dört antlaşmanın yapılması, Habeşistan\'ın depremle yıkılması, Necef\'te ilim ve bilginin tükenmesi, ilmin Kum Şehri\'nden fışkırması, ramazan ayında semavî sesin duyulması, dinin bir İranlının eliyle pekişmesi, Hac yolunun kapanması, Rey Şehri\'nin yıkılması, Horasan\'lı Seyyid\'in Horasan\'dan kıyam etmesi, Şuayb\'ın Talikan Şehri\'nden kıyama kalkması, güneşin batıdan doğması, Mina\'da bir facianın meydana gelmesi, Kıptî\'lerin Mısır\'da yönetime gelmesi, Şam Camisi\'nin bir bölümünün yıkılması, Kâbe\'nin yakılması, Lübnan\'da kanlı olayların meydana gelmesi, Kufe Camii ve Borasa Camii\'nin harap edilmesi vb. benzeri olayların gerçekleşmesi.\n\nBu olayların ve belirtilerin çözümü ve yorumu nedir? Acaba bunlar gerçekleşti mi?','Ümit Sabahı','','publish','closed','closed','','umit-sabahi','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1083',16,'product','',0),(2535,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Ehlibeyt, son derece ağır koşullarda yaşamaya mahkûm edilmiş ve zorluklara karşı, amansız mücadele sergilemişlerdir. Yeri gelmiş bunun bedelini canları pahasına ödemişlerdir. Tüm bunların yaşanmasının sebebi nedir acaba? Bunun cevabını İslâm ümmeti sormuş mu acaba kendi kendine hiç...? Neden Peygamber soyu bu zulme reva görülmüş? Neden dedelerinin hatırı hiçe sayılıp vahşice katledilmiş? Sizce iktidar hırsımı? Cevap, sizce tahta çıkanın karşısında onların bir engel teşkil etmesi sebebi mi sadece... Hayır... Bütün bunlar sadece gün yüzündeki sebepler. İnanın bunlar bu yaşanan bu acı olayların yaşanmasının sadece bilinen yönü. Peki, gün yüzüne çıkmayan Ehlibeyt\'in Peygamber\'in torunu oldukları dinlenmeden katledilmeleri, yurtlarından sürgün edilip, esir bir şekilde zindanlarda ya da evlerinde şehit edilme sebepleri ne olabilir?\nBütün bu soruların cevabını bu kitapta bulacaksınız		\n			','Vahdet Güneşinin Esareti','','publish','closed','closed','','vahdet-gunesinin-esareti','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1084',16,'product','',0),(2536,1,'2020-05-08 00:53:20','2020-05-07 21:53:20','		\n				Batılı Hıristiyan emperyalistler İslâm memleketlerinde kontrolü ele geçirmek ve İslâm âleminin stratejik bölgelerine hâkim olmak için, yaklaşık iki asırdan fazla süreç içerisinde siyasi, askerî, kültürel ve dinsel alanlarda çeşitli plânlar hazırlamaktadırlar.\nVe yine farklı araçları kullanarak, mezhepler arası ittihadı bozmak için kullandıkları tüm çabaların neticesiz kaldığını anladıklarında, çözümün \"görünüşü İslâm, aslı Yahudi temeline dayanan\" bir hizbin kurulmasında olduğuna karar verdiler. Böylesine bir oluşumun da ancak Suud ve Abdulvahhab evlatlarında olabileceğini keşfettiler. Böylece de \"Vahhabîlik\" namındaki hizbi kurmayı başardılar.		\n			','Vahhabilik','','publish','closed','closed','','vahhabilik','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1085',16,'product','',0),(2537,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','		\n				Hz. Peygamber\'den (s.a.a) sonra onun yolunu devam ettiren seçkin hidayet önderlerinden biri de hiç kuşkusuz nübüvvet evinde gözlerini dünyaya açan, risalet sahibinin öğretilerinden fazlasıyla nasibini alan ve tüm Müslümanlara, özellikle de Müslüman kadınlara örnek olan Resul-i Ekrem\'in yegâne kızı Hz.Fatımatü\'z-Zehra\'dır. O Fatıma ki, İslâm tüm boyutları ile onun yaşamında somutlaştı. O kadın ki, Resulullah\'ın (s.a.a) \"Âlemlerin kadınlarının efendisi\" olarak nitelediği şahsiyettir. O ki, iman ve temizlik saçan parlak nur, aşılmaz kale ve tüm insanlığa üstün bir örnek idi. Allah\'ın selâmı ona, babasına, eşine ve çocuklarına olsun.\nElinizde bulunan bu kitapçık, hidayet önderlerinden olan bu yüce şahsiyetin kısaca hayatını içermeye çalışmış, az da olsa deryadan damlalar sunmayı amaçlamıştır.		\n			','Vahiy Evinin Kızı Hz. Fatıma (a.s)','','publish','closed','closed','','vahiy-evinin-kizi-hz-fatima-a-s','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1086',16,'product','',0),(2538,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','Bu kitapta, Kur\'an ve Sünnette kendisine sıkça rastlanan kavramlardan birisi olan \"velayet\" üzerinde derinlemesine yapılan bir araştırmayla karşılaşacaksınız. Hele bunu yapan asrın ün yapmış mütefekir filozoflarından \"MUTAHHARİ\" ise, daha da bir ilginç ve yeni sonuç ve saptamalarla tanışacaksınız.','Vela ve Velayet Üzerine','','publish','closed','closed','','vela-ve-velayet-uzerine','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1087',16,'product','',0),(2539,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','Hz. Ali\'nin (a.s) hayatını genel anlamda beş bölümde inceleyebiliriz.\n\n1- Doğumundan Hz. Peygamber\'in Bi\'setine\n\n2- Bi\'setten Hz. Peygamber\'in hicretine\n\n3- Hicretten Hz. Peygamber\'in (s.a.a) vefatına\n\n4- Resulullah\'ın (s.a.a) vefatından kendi hilafetine\n\n5- Hilafetinden şehadetine\n\nDolayısıyla bu kitabın bölümlendirilmesi de üstteki başlıklar esasınca yapılmıştır. Bu beş bölümde Hz. Ali\'nin (a.s) sıradan hayatı yetkin bir dil ve delilli bir şekilde beyan edilmiştir. Biz mümkün mertebe her türlü mübalağadan ve temelsiz tahminlerden uzak olmaya çalıştık. Kaynaklara başvurduk. Bu hususta ne sıkıcı detaylara daldık ve ne de anlaşılmaz özetlemelere giriştik. İnsanlar için sıkıcı olmayacak bir şekilde kaynaklara müracaat ettik ve yeterli ölçüde beyan etmeye çalıştık.\n\nNot: Bir önceki baskıya göre eklenen bölümlerle beraber.','Velayet Nuru İmam Ali (a.s)','','publish','closed','closed','','velayet-nuru-imam-ali-a-s','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1088',16,'product','',0),(2540,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','Hangi düşüncede olursa olsun her insanın istediği, adalettir. Çünkü adalet isteği, fıtridir. İnsanın fıtratından gelen bu isteğin yani adaletin, hakkı ile yerine gelebilmesi için terazinin bir kefesinde bulunan ölçeğin “doğru” olması gerekir. En doğru ölçek de hiç şüphesiz vahiy ve risalettir.\n\nVahiy ve risalet okuyuşu, bizim kendi nefsimize ait bir hak değildir. O hâlde doğru okuma kime aittir? Bu sorunun cevabını Peygamberimiz Hz. Muhammed (s.a.a) sık sık hatırlatmıştı: “Ehl-i Beyt.”\n\nEhl-i Beyt ile ilgili o kadar çok bilgi elimizin altındaydı; ama “Niçin?” denilmemiş, sebebi sorulmamıştı. Bilemedik, bilgilendirilmedik.\n\nİslam tarihi denince sadece Hz. Peygamber’in hayatından yirmi üç yıl düşünülür. O da kişilerin insafına bırakılmıştı. Bu yirmi üç yıl da bir şekilde kırpılmıştı…\n\nİşte bu kitabın yazılmasındaki amaç: Birincisi, derin bilgi sahibi olmak ve imanı doğru pekiştirmek için vahiy ve hadis eğitiminin yanında mutlaka İslam tarihinin de bilinmesi gerektiğidir. İkincisi ise vahiy ve risalet çizgisini doğru okumak için, siyerin de doğru okunması gerekmektedir…  Bu da en güvenilir gözlerin ve kalplerin sahipleri olan Ehl-i Beyt’e sarılmakla olur.\n\nİslam tarihinin baş aktörü Hz. Muhammed’dir (s.a.a). Hz. Resulullah’ın yanındaki en yakın şahit ise Hz. Ali’dir (a.s). Bu yüzden onun diliyle Hz. Peygamber’i ve mücadelesini anlatmak istedim.\n\nÖnemli olan Hz. Resulullah’ın (s.a.a) ve Ehl-i Beyt’in hayatlarının ne kadar iç içe olduğunu göstermekti. Böylelikle nerelerden beslenmemiz gerektiğini iyi bilecektik.','Veli\'nin Diliyle Nebi','','publish','closed','closed','','velinin-diliyle-nebi','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1089',16,'product','',0),(2541,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','İmam Cafer-i Sadık (a.s) buyurdu ki:\n\n“Her kim İmam Hüseyin (a.s) hakkında şiir okur, ağlar ve başkalarını da ağlatırsa, Allah Teâla bundan dolayı cenneti ona hak kılar ve onu bağışlar.”\n\nBu kitapta, İmam\'ın bu hadisi düstur edinilmiş, Kerbela Olayı günümüz Türkçesi ile yalın ve akıcı bir üslupla anlatılmıştır.','Ya Zillet Ya Hürriyet','','publish','closed','closed','','ya-zillet-ya-hurriyet','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1090',16,'product','',0),(2542,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','\"Yusuf\"luk, \"zindan\"lık demek değildir elbet.\n\nYusuf olmak, zindanlardan onurlu mahpusluğunu, sarayların onursuz esaretine yeğlemektir.\n\nKendi rahatını, başkalarının hak etmediği rahatsızlıkların üzerine kurmamaktır.\n\nZüleyha\'ların arsızlığından ar etmektir.\n\nEr olmaktır.\n\nEren olmaktır.\n\nAlperenliği kendi nefsi üzerinde kurup, iç dünyasında yaşayabilmektir!\n\nGücünü başkalarına değil, kendine, kendi nefsine gösterebilmek, o azgın boğayı yere devirip \"Boğaç Han\" olabilmektir.\n\nHer kişi Yusuf olmaz, \"er\" kişi Yusuf olur ancak:\n\n\"Er kişi nerde dostlar? Nerde, hani Alperen?\n\nÖfke, şehvet anında kendine galip gelen?\n\nAltını toprak eden er kişi nerde? Hani?\n\nToprağı altın etmek hüner değildir yani!\n\nZüleyha\'ya \"Git!\" diyen bir erkek göster bana\n\nAyağının tozunu sürme edeyim sana!\n\nErkek, boğa değildir. Haşa! O, hayvanlıktır!\n\nErkeklik, Yusufluktur, mertliktir, insanlıktır!\n\nErkek isen Yusuf ol, hep dik ol, mertçe yaşa!\n\nZüleyha\'ya eğilme zindan da gelse başa!\"','Yusuf\'un Güzelliği veya Güzelliğin Yusufu','','publish','closed','closed','','yusufun-guzelligi-veya-guzelligin-yusufu','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1091',16,'product','',0),(2543,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','		\n				Cemal liseyi bitirdikten sonra evde askerlik zamanını bekleyen bir gençtir. Yaşadıkları mahalleye saçı sakalı birbirine karışmış, sanki bu dünyada yaşamıyormuş izlemini veren ve kimseyle konuşmayan biri taşınır. Cemal sebebini bilmediği bir ilgi duyar bu adama ve onunla yakınlaşmak ister. Sonunda Kadir isimli bu şahısla tanışır ve çok sever onu. Ama Kadir niçin bu halde olduğunu ve niye buraya taşındığını anlatmaz. Cemal merak etse de üstelemez bu konuyu… Kadir Cemal’e okuma fikrini aşılar ve onu üniversiteye hazırlar. Cemal üniversiteyi kazanıp okumaya gider. Cemal Kadir ile mektuplaşır üniversitede. Ama bir süre sonra mektuplarına cevap alamaz. Merak edip evi aradığında annesinden Kadir abisinin öldüğü haberini alır. Hemen otobüse atlayıp İstanbul’a gider. Kadir hayatını yazdığı bir ajandayı ölmeden önce Cemal’e vermesi için mahalleden tanıdığı birine verir. Cemal Kadir abisinin bu emanetini alınca hemen okumaya başlar. Ve Kadir abisinin neler yaşadığını büyük bir hayretle okur…		\n			','Yüreğimdi Toprağa Düşürdüğüm','','publish','closed','closed','','yuregimdi-topraga-dusurdugum','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1092',16,'product','',0),(2544,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','SEVGİMİZE ŞAHİD OLUN\n\nRabbimizin sevdikleri\n\nSevgimize şâhid olun\n\nKitabında övdükleri\n\nSevgimize şâhid olun\n\n\nYemin olsun seviyoruz\n\nHüseyn için ölüyoruz\n\nÂşıklardan diliyoruz\n\nSevgimize şâhid olun\n\n\nHüseyn Hüseyn nidâları\n\nLebbeyk lebbeyk sadâları\n\nYolun mihmanserâları\n\nSevgimize şâhid olun\n\n \n\nYa Hüseyin diyen diller\n\nDünyadaki kızıl güller\n\nHüseyn’e tutkun gönüller\n\nSevgimize şâhid olun\n\n\nZüvvâra hâdim ey  erler\n\nOluk oluk akan terler\n\nMersiye okunan yerler\n\nSevgimize şâhid olun\n\n\nİnsan seli akan yollar\n\nIlgıt ılgıt esen yeller\n\nAcıyla bükülen beller\n\nSevgimize şâhid olun\n\n \n\nKabarmış yara ayaklar\n\nYorgun dirençli bacaklar   \n\nHüseyn’e bitap yürekler\n\nSevgimize şâhid olun\n\n                              \nYorulsa da her yanımız\n\nDurmayacak kervanımız\n\nBu yoldaki her anımız\n\nSevgimize şâhid olun\n\n\nAyak bastığımız taşlar\n\nGözümüzden akan yaşlar\n\nKerbela’ya uçan kuşlar\n\nSevgimize şâhid olun\n\n \n\nYolda kurulan çadırlar\n\nYere serilen hasırlar\n\nAradan geçen asırlar\n\nSevgimize şâhid olun\n\n \n\nÜstümüze konan tozlar\n\nGüneşle kavrulan yüzler\n\nKerbela’ya giden izler\n\nSevgimize şâhid olun\n\n \n\nBizi seyreden yıldızlar\n\nRugeyye yaştaki kızlar\n\nAltı aylık minik yüzler\n\nSevgimize şâhid olun\n\n                                                \nKara yeşil al bayraklar\n\nYaşı yetmiş yüzü aklar\n\nYere inen tüm melekler\n\nSevgimize şâhid olun\n\n\nBu yolda yorulan dizler\n\nHüseyn’e ağlayan gözler\n\nYürürken duyulan hazlar\n\nSevgimize şâhid olun\n\n \n\nKurak çöller, yaslı çöller\n\nNohe, ağıt dolu diller\n\nSinelere vuran eller\n\nSevgimize şâhid olun\n\n\nEli asalı analar\n\nAğzı dualı analar\n\nKalbi Safalı analar\n\nSevgimize şâhid olun\n\n\nEy novheler, ey şiirler\n\nGönlü Hüseyn\'e esirler\n\nKapısındaki kıtmirler\n\nSevgimize şâhid olun\n\n \n\nMusa AYDIN','Ziyaret Gerçeği ve Gerçek Ziyaret','','publish','closed','closed','','ziyaret-gercegi-ve-gercek-ziyaret','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1093',16,'product','',0),(2545,1,'2020-05-08 00:53:21','2020-05-07 21:53:21','		\n				Kur\'ân-ı Kerim, Peygamber-i Ekrem\'in (s.a.a) ebedî mucizesidir ve bütün zamanlarda tazeliğini korumaktadır. Bunun yanı sıra, Rasulullah\'ın (s.a.a) insanlığın geleceği, tarih süreci içerisinde İslam\'ın birçok değişimlere uğrayacağı, nihayet İslam\'ın bir daha dünyada zafere erip azamet ve üstünlüğe sahip olacağı hakkındaki gaybî haberleri de yüce Peygamberimizin bir diğer mucizelerindendir.\nİmam Mehdi\'ye (a.s), yani Allah\'ın saf dinini evrene hâkim kılacak, yeryüzünü insaf ve adaletle dolduracak birine beslenen inanç İslamî bir inanç olup, bütün inanç grup ve mezhepleri tarafından kabul edilmektedir. Çünkü onun zuhurunu Allah vadetmiş ve Resulullah (s.a.a) kesin olarak müjdelemiştir. Onun dünyaya gelmiş olması veya sonradan dünyaya gelerek doğacağı hususundaki ihtilafın, bu inanç üzerinde hiçbir tesiri yoktur. O rehber çok yakın bir zamanda Kâbe\'nin yanından bütün cihandakileri çağıracak; oradan Medine, Irak, Şam, Kudüs ve ardından âlemin her köşe bucağına doğru yola koyulacaktır.\nYaklaşık yirmi yıl önce Zuhur Asrı adlı bu eseri kaleme almadaki amaç, sade bir dille ve Kur\'ân ayetleriyle Ehlibeyt İmamları\'nın sözlerini esas alarak İmam Mehdi\'nin (a.s) zuhur dönemini kâmil bir şekilde tasvir etmekti.\nNot: Lütfen siparişinizi verirken istediğiniz rengi belirtiniz.		\n			','Zuhur Asrı','','publish','closed','closed','','zuhur-asri','','','2020-05-10 23:18:28','2020-05-10 20:18:28','',0,'http://islamex.com/?product=import-placeholder-for-1094',16,'product','',0),(2546,1,'2020-05-08 00:56:58','2020-05-07 21:56:58','http://islamex.com/wp-content/uploads/2020/05/KEVSER-SO2N3.csv','KEVSER-SO2N3.csv','','private','open','closed','','kevser-so2n3-csv','','','2020-05-08 00:56:58','2020-05-07 21:56:58','',0,'http://islamex.com/wp-content/uploads/2020/05/KEVSER-SO2N3.csv',0,'attachment','text/csv',0),(2547,1,'2020-05-08 00:57:09','2020-05-07 21:57:09','		\n				 \nResul-i Ekrem (s.a.a) buyuruyor ki:\n\"Muhammed\'in canı elinde olan -Allah\'a- andolsun ki, kıyamet günü bir kul yetmiş peygamberin ameliyle de gelse, Allah\'ı benim ve Ehl-i Beytimin velayetiyle mülakat etmedikçe Allah ondan bu amelleri kabul etmeyecektir.\nBiharu\'l-Envar c.15, s.172\n 		\n			','Ehl-i Beyt Ziyaretleri','','publish','closed','closed','','ehl-i-beyt-ziyaretleri','','','2020-05-10 23:18:29','2020-05-10 20:18:29','',0,'http://islamex.com/?product=import-placeholder-for-884',16,'product','',0),(2548,1,'2020-05-08 12:28:41','2020-05-08 09:28:41','http://islamex.com/wp-content/uploads/2020/05/export-2.csv.txt','export-2.csv.txt','','private','open','closed','','export-2-csv-txt','','','2020-05-08 12:28:41','2020-05-08 09:28:41','',0,'http://islamex.com/wp-content/uploads/2020/05/export-2.csv.txt',0,'attachment','',0),(2549,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	<strong>1- M&uuml;stedrek-i Hakim</strong> , c. 4 s.558.</p>\n\n<p>\n	&nbsp;&nbsp; Ebu Said-el Hudri:</p>\n\n<p>\n	&nbsp;&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih &rsquo;ten ş&ouml;yle nakleder: &ldquo; Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo; Erbain &rdquo; 2. hadis, &ldquo; Feraid-us Simtayn &rdquo;, &ldquo; Telhis-ul M&uuml;stedrek &rdquo; c. 4, s. 558 ve &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 63.</p>\n\n<p>\n	<strong>&nbsp; 2- M&uuml;sned-i Ahmed</strong> : c. 3 s. 36.</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu:<br />\n	&ldquo; Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz. &rdquo; Sonra buyurdu ki: &ldquo; Benim itretimden (Ehl-i Beyt&rsquo;imden) bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: el-M&uuml;stedrek, c. 4, s. 557.</p>\n\n<p>\n	&nbsp; <strong>3- M&uuml;sned-i Ahmed</strong> , c. 3, s. 37:</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Sizlere Mehdi&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir. &rdquo; Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sordu. Buyurdu ki: &ldquo; Halkın arasında eşit olarak (dağıtacak). &rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara Mehdi bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur. &rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Feraid-us Simtayn</strong> , c. 2, s. 334:</p>\n\n<p>\n	&nbsp; Cabir b. Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra Mehdi, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>5- Usd-ul Gabe</strong>, c. 1, s. 259:</p>\n\n<p>\n	&nbsp; Kays b. Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak. &rdquo;</p>\n\n<p>\n	&nbsp; Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo; el-Erbaine Hadisen fi Zikr-il Mehdi &rdquo; 37. hadis, &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 6, s. 30; &ldquo; el-Beyan fi Ahbar-ı Ahir-iz Zaman &rdquo; s. 98; &ldquo; Es Savaik &rdquo; s. 99; &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 64; &ldquo; el-Cami&rsquo;us Sağir &rdquo; c. 2, s. 33; &ldquo; el-Fusul-&uuml;l M&uuml;himme &rdquo;, s. 280; &ldquo; el-İsabe &rdquo; c. 4, s. 31; &ldquo; Mecma-uz Zevaid &rdquo; c. 5, s. 190; &ldquo; el-Erbain &rdquo; s. 299; &ldquo; el-Kureb fi Mahabbat-il Arab &rdquo; s. 134; &ldquo; Nur-ul Absar &rdquo; s. 231; &ldquo; el-Feth-ul Kebir &rdquo; c. 2, s. 164.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; <strong>6- Yenabi-ul Mevedde</strong>, s. 445:</p>\n\n<p>\n	&nbsp; Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</p>\n\n<p>\n	&nbsp;&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo; Meveddet-ul Kurba &rdquo; s. 96.</p>\n\n<p>\n	&nbsp; <strong>7- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Efendilerindendir.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo; S&uuml;nen-i İbn-i Mace &rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&nbsp; Enes b. Malik&rsquo;den:</p>\n\n<p>\n	&nbsp; &ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo; Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve Mehdi. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 8- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Tavusudur.</strong></p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo; el-Fusul-ul Muhimme &rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo; el-Firdevs &rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	&nbsp; İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih buyurdu ki: &ldquo;Mehdi, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> 9- Hz. Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</strong></p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 10- Mehdi, Resulullah&rsquo;ın Evlatlarındandır.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned &rsquo;e haşiye olarak basılan &ldquo; Muntahabu Kenz-ul Ummal &rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>11- &Uuml;mm-&uuml; Seleme&rsquo;den:</strong></p>\n\n<p>\n	&nbsp; Resulullah&rsquo;tan: &ldquo; Mehdi benim itretimden ve Fatıma&rsquo;nın evlatlarındandır. &rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo;e haşiyesinde basılan &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah sallall&acirc;hu aleyhi ve alih Fatıma salamullahi aleyha &rsquo;ya ş&ouml;yle buyurdu: &ldquo; Sana m&uuml;jde veriyorum ey Fatıma! Mehdi sendendir.</p>','Ehl-i Sünnet Kitaplarında İmam Mehdi’nin Özellikleri','','trash','open','open','','ehl-i-sunnet-kitaplarinda-imam-mehdinin-ozellikleri__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2549',0,'post','',0),(2550,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp; Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	&nbsp; 1- İmam Sadık (a.s) buyurdu ki:<br />\n	&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; [1]</p>\n\n<p>\n	&nbsp; 2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&quot;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	&nbsp; İmam: &ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O Mehdi&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; dedi.[2]</p>\n\n<p>\n	&nbsp; 3- İmam Sadık (a.s) buyurdular ki: &ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo; [3]</p>\n\n<p>\n	&nbsp; 4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;Kaim (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&rdquo; [4]</p>\n\n<p>\n	&nbsp; 5- Ve yine buyurdular ki: &ldquo;Kaim kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo; [5]</p>\n\n<p>\n	&nbsp; 6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Mehdi (a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&rdquo; [6]</p>\n\n<p>\n	&nbsp; 7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bizim Kaimimiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&rdquo; [7]</p>\n\n<p>\n	&nbsp; 8- İmam Sadık (a.s) buyurmuştur ki: &ldquo;Bu emrin sahibi (Mehdi) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır.&rdquo; [8]</p>\n\n<p>\n	&nbsp; 9- Yine ş&ouml;yle buyurmuştur: &ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: &ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; [9]</p>\n\n<p>\n	&nbsp; 10- Yine buyurmuştur: &ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra Kaim (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo;&nbsp; [10]</p>\n\n<p>\n	&nbsp; 11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. Mehdi (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;O (Mehdi), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo; [11]</p>\n\n<p>\n	&nbsp; 12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	&nbsp; İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo; [12]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; 13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:<br />\n	&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo; [13]</p>\n\n<p>\n	&nbsp; 14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Mehdi benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;&nbsp; [14]</p>\n\n<p>\n	&nbsp; 15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo; &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu Kaim&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo; [15]</p>\n\n<p>\n	&nbsp; 16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	&nbsp; Sonra ş&ouml;yle ekledi: &ldquo;Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; [16]</p>\n\n<p>\n	&nbsp; 17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp; &ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;[17]&nbsp; &lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;[18] Yani oğlum Kaim Mehdi&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; [19]</p>\n\n<p>\n	&nbsp; 18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek Mehdi&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan Kaim, Mehdi&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; [20]</p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo; [21]</p>\n\n<p>\n	&nbsp; 20- İmam Mehdi (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; [22]</p>\n\n<p>\n	&nbsp; Şimdi m&uuml;min kardeşlerimin, Hz. Mehdi (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;[23] adlı kitabındaki Hz. Mehdi (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	[1]- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n\n<p>\n	[2]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[3]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[4]- Usul-u Kafi, c-1, s.340.</p>\n\n<p>\n	[5]- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n\n<p>\n	[6]- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n\n<p>\n	[7]- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n\n<p>\n	[8]- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[9]- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[10]- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n\n<p>\n	[11]- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n\n<p>\n	[12]- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n\n<p>\n	[13]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n\n<p>\n	[14]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n\n<p>\n	[15]- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n\n<p>\n	[16]- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n\n<p>\n	[17]- Şuara Suresi/4.</p>\n\n<p>\n	[18]- Kaf Suresi/41-42.</p>\n\n<p>\n	[19]- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n\n<p>\n	[20]- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n\n<p>\n	[21]- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n\n<p>\n	[22]- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n\n<p>\n	[23]- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>','Hadislerde İmam Mehdi (a.s.)','','trash','open','open','','hadislerde-imam-mehdi-a-s__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2550',0,'post','',0),(2551,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;</p>\n\n<p>\n	&nbsp; Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;</p>\n\n<p>\n	&nbsp; Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	<strong>&nbsp; 1- el-Kafi, c. 1, s. 138</strong></p>\n\n<p>\n	&nbsp; Kerram&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 2- el-Kafi, c. 1 s. 137</strong></p>\n\n<p>\n	&nbsp; Ebu Herase&rsquo;den:</p>\n\n<p>\n	&nbsp; Muhammed B&acirc;kır aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	&nbsp; Aynı hadisi Şeyh Saduk &ldquo;Kemal ud Din&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder. Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	<strong>&nbsp; 3- el-Kafi, c. 1, s. 137:</strong></p>\n\n<p>\n	&nbsp; Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Muhammed B&acirc;kır ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a ant olsun ki, Adem aleyhi&rsquo;s-sel&acirc;m olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını da h&uuml;ccetsiz bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Kemal-ud Din, c. 1 s. 202</strong></p>\n\n<p>\n	Ebu Mahmud; İmam Rıza&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	<strong>&nbsp;5- İsbat-ul H&uuml;dat, c. 1, s. 137:</strong></p>\n\n<p>\n	&ldquo;Keşf-ul Gumme fi Marifet-il Eimme&rdquo; kitabında Ali b. İsa b. Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz b. Ahzar Cenabezi&rsquo;nin &ldquo;Maalim-ul İtre&rdquo; kitabından naklen İmam Rıza aleyhi&rsquo;s-sel&acirc;m &rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin aleyhi&rsquo;s-sel&acirc;m &rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> Hz. Mehdi (a.s) ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdinde M&uuml;tevatir Oluşu:</strong></p>\n\n<p>\n	&nbsp; Mehdi aleyhi&rsquo;s-sel&acirc;m ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih ve Ehl-i Beyt imamlarının hepsinden Mehdi aleyhi&rsquo;s-sel&acirc;m hakkında hadisler varit olmuştur.</p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet&rsquo;in de Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	&nbsp; Hafız Eskalani &ldquo;et-Tehzib&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;Mehdi ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Bunu Suyuti de &ldquo;el-Havi li-l Fetava&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	&nbsp; İbn-i Hacer-i Heysemi, &ldquo;Es Savaik&rdquo;, s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyn-i Acuri ş&ouml;yle der: Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeblenci &ldquo;Nur-ul Ebsar&rdquo;, s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdi&rsquo;nin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan rivayetler m&uuml;tevatirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Mısırlı Şeyh Muhammed-i Hanefi &ldquo;İthaf-u Ehl-il İslam&rdquo; (el yazma) adlı kitabında der ki: &ldquo;Mehdinin zuhur edeceğine dair, Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed b. Resul Berzenci &ldquo;el-İşaatu li Eşrat-is Sae&rdquo; (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed b. Hasan Esfevi &ldquo;Menakıb-ı Şafii&rdquo; adlı kitabında ş&ouml;yle der: Mehdi ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeyh Muhammed Sabban &ldquo;İs&rsquo;afur Rağıbin s.140&rsquo;da (Mısır bas.) der ki: &ldquo;Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; S&uuml;veydi &ldquo;Sebaik-uz Zeheb&rdquo; s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, Mehdi ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>','Yeryüzü Asla Hüccetsiz Kalmaz','','trash','open','open','','yeryuzu-asla-huccetsiz-kalmaz__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2551',0,'post','',0),(2552,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re Mehdi&nbsp; babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem aleyhi&rsquo;s-sel&acirc;m&rsquo;den ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.[1]</p>\n\n<p>\n	&nbsp; Şia mektebi, son peygamber olan Hz. Muhammed Mustafa sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonuncusunun ise on ikinci İmam olan Hz. Mehdi olduğuna ve bu&nbsp; İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	&nbsp; Ehl-i Beyt mektebine g&ouml;re ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ismi, k&uuml;nyesi de Resulullah&rsquo;in k&uuml;nyesi olan Hz. Mehdi, Hz. Ali ve Hz. Fatıma&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin&rsquo;in oğlu Hz. Ali Zeyn&uuml;lAbidin&rsquo;in oğlu Hz. Muhammed B&acirc;kır&rsquo;ın oğlu Hz. Cafer Sadık&rsquo;ın oğlu Hz. Musa Kazım&rsquo;ın oğlu Hz. Ali Rıza&rsquo;nın oğlu Hz. Muhammed Taki&rsquo;nin oğlu Hz. Ali Naki&rsquo;nin oğlu Hz. Hasan Askeri&rsquo;nin oğludur. Yani Hz. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m&rsquo;den olan dokuzuncu torunudur.</p>\n\n<h2>\n	<br />\n	Doğum Tarihi</h2>\n\n<p>\n	&nbsp; Merhum Şeyh Mufid (&Ouml;lm. H. 413) &ldquo;el İrşad&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ın ismi ve k&uuml;nyesi de Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere ilahi bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;Vefayat-ul A&rsquo;yan&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	&nbsp; &ldquo;Hz. Mehdi&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;Fusul-&uuml;l Muhimme&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-H&uuml;ccet b. Hasan el-Halis Hicri 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<br />\n	Doğum Yeri</h2>\n\n<p>\n	&nbsp; İşaret edildiği gibi Hz. Mehdi&nbsp; Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden M&uuml;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;[2]</p>\n\n<p>\n	&nbsp; İmam Hasan Askeri ve babası İmam Ali Naki aleyhi&rsquo;s-selam&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h2>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	&nbsp; Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi[3]</p>\n\n<p>\n	&nbsp; Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m Hz. Mehdi&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt&rsquo;e karşı tutumunu incelemek gerekir.</p>\n\n<p>\n	-----------------------------------------</p>\n\n<p>\n	[1] - Merhum Kuleyni &ldquo;Usul-i Kafi&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam bir arada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; diye buyurdu. &ldquo;Usul-i Kafi&rdquo;, c. 1, s. 178.</p>\n\n<p>\n	[2] - Himevi, &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; ve İbn-i Esir, &ldquo;el-Kamil&rdquo;.</p>\n\n<p>\n	[3] - Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo;, s. 425.</p>','Hz. Mehdi (a.s)’ın Doğumu','','trash','open','open','','hz-mehdi-a-sin-dogumu__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2552',0,'post','',0),(2553,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	Peygamberimiz (sav)&rsquo;in bir&ccedil;ok hadisinde, Hz. Mehdi&rsquo;nin &ccedil;eşitli &ouml;zellikleri tarif edilmiştir. Bu hadisler doğrultusunda inceleyeceğimiz Hz. Mehdi&rsquo;nin manevi &ouml;zellikleri, ahir zamanın bu b&uuml;y&uuml;k şahsını tanıyabilmek i&ccedil;in &ouml;nemli birer yol g&ouml;sterici niteliğindedir.</p>\n\n<p>\n	<strong>&nbsp; Allah&rsquo;tan &Ccedil;ok Korkması</strong></p>\n\n<p>\n	&nbsp; Bir insan Allah korkusunu ne kadar fazla hissederse, o kadar Allah&rsquo;a yakınlaşır. G&uuml;&ccedil;l&uuml; bir Allah korkusu, beraberinde Y&uuml;ce Allah&rsquo;a duyulan bağlılığı ve sevgiyi de getirir. Peygamber Efendimiz (sav)&rsquo;in hadislerinde belirtildiği gibi, Hz. Mehdi&rsquo;nin sahip olduğu Allah korkusu son derece g&uuml;&ccedil;l&uuml;d&uuml;r:</p>\n\n<p>\n	Mehdi, gerges kuşunun kanadı ile titremesi gibi Allah&rsquo;tan &ccedil;ok korkan bir kimsedir. (Celaleddin Suyuti&rsquo;nin Tasnifinden Hadisler, Ahir Zaman Mehdisi&rsquo;nin Alametleri (Kitab&uuml;l Burhan fi Alametil Mehdiyyil Muntazar), s. 23, Terc&uuml;me: M&uuml;şerref G&ouml;zc&uuml;. Kahraman Neşriyet`Kitabevi-İstanbul.</p>\n\n<p>\n	<strong>&nbsp; G&uuml;zel Ahlaklı Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah tarih boyunca pek &ccedil;ok el&ccedil;i g&ouml;ndermiştir. Kuran ayetlerinde, el&ccedil;ilerin g&uuml;zel ahlaklı oldukları haber verilmiştir. Kuran&rsquo;ın &ldquo;Ş&uuml;phesiz sen &uuml;st&uuml;n ve pek y&uuml;ce bir ahlak &uuml;zerindesin.&rdquo; (Kalem Suresi, 4) ayetiyle, Peygamberimiz Hz. Muhammed (sav)&rsquo;in &uuml;st&uuml;n bir ahlaka sahip olduğu bildirilmiştir. Hadislerde haber verildiği &uuml;zere, Allah&rsquo;ın kutlu bir el&ccedil;isi olan Hz. Mehdi&rsquo;de bu &ouml;zelliğe sahiptir.</p>\n\n<p>\n	&nbsp; Mehdi Allah&rsquo;a karşı son derece boyun eğicidir. Ahlak bakımından Peygamber&rsquo;e benzer. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	&nbsp; Ahlakı benim ahlakım olan bir evladım &ccedil;ıkacak. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 21)</p>\n\n<p>\n	&nbsp;<strong> M&uuml;cadeleci Olması</strong></p>\n\n<p>\n	&nbsp; Peygamber Efendimiz (sav)&rsquo;in hadislerinde bildirildiğine g&ouml;re, Hz. Mehdi de hem &uuml;st&uuml;n ahlakıyla, hem de g&uuml;&ccedil;l&uuml;, m&uuml;cadeleci karakteriyle t&uuml;m inananlara &ouml;rnek olacaktır:</p>\n\n<p>\n	&nbsp; Mehdi işi sıkı tutacak. (Kıyamet Alametleri, Berzenci, s. 175)</p>\n\n<p>\n	Mehdi hesabını &ccedil;ok seri bir şekilde g&ouml;recek ve vaadinden d&ouml;nmeyecektir. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 24)</p>\n\n<p>\n	&nbsp; Mehdi Doğu tarafından &ccedil;ıkacak. Karşısına dağlar bile dikilse onları ezip ge&ccedil;ecek, o dağlarda kendisine yol bulacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 39)</p>\n\n<p>\n	Hamiyeti İslamiyesi (Allah&rsquo;ın Sınırlarına Olan Titizliği ve Koruyuculuğu)</p>\n\n<p>\n	İslam&rsquo;ın aleyhine s&ouml;ylenecek bir s&ouml;z bile, ona ağır gelir.</p>\n\n<p>\n	(İbn Hacer El Mekki; &ldquo;El-Kavl&uuml;&rsquo;l Muhtasar fi Alamatil Mehdiyy-il Muntazar&rdquo;, s. 15-75)</p>\n\n<p>\n	&nbsp;<strong>&nbsp; Zamanın En Hayırlısı Olması</strong></p>\n\n<p>\n	Mehdi ortaya &ccedil;ıktığı d&ouml;nemde karışıklık i&ccedil;inde olan d&uuml;nya, onun vesilesiyle aydınlık bir &ccedil;ağ yaşamaya başlayacaktır. B&ouml;ylelikle onun vesilesiyle bir&ccedil;ok hayır ger&ccedil;ekleşecektir. Peygamberimiz (sav)&rsquo;in hadislerinde Hz.&nbsp;Mehdi i&ccedil;in devrinin en hayırlısı olduğu haber verilmektedir:</p>\n\n<p>\n	&nbsp; Muhammed &uuml;mmetinin en hayırlısı ve sizin zorlukları gideren veliniz olan kimseye katılın. O Mehdi&rsquo;dir.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 57)</p>\n\n<p>\n	Devrinde yery&uuml;z&uuml;n&uuml;n en hayırlısı kendisi olacaktır.</p>\n\n<p>\n	(El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 27)</p>\n\n<p>\n	Mehdi (zamanındaki) insanların en hayırlısıdır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 58)</p>\n\n<p>\n	&ldquo;Mehdi insanların en hayırlısıdır.&rdquo; (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Adaletli Davranır</strong></p>\n\n<p>\n	&nbsp; Ebu Ca&rsquo;fer Muhammed b. Ali demiştir ki:</p>\n\n<p>\n	&ldquo;Bizim Ehl-i Beytimizden Mehdi ortaya &ccedil;ıktığı zaman, malları eşit olarak paylaştırır. Halka adaletli davranır. Kim ona itaat ederse, Allah (c.c.)&rsquo;a itaat etmiş olur. O, Mehdi diye isimlendirilmiştir. &Ccedil;&uuml;nk&uuml; O, gizli (bilinmeyen) bir işe rehberlik edecektir.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdi&rsquo;si &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	&nbsp; Yery&uuml;z&uuml; daha &ouml;nce zul&uuml;m ve haksızlıkla dolu olduğu gibi Mehdi tarafından adalet ve doğrulukla doldurulacaktır. (Ali Bin Sultan Muhammed el Kari &ldquo;Risalet&uuml;l Meşreb el Verdi fi Mezhebi&rsquo;l Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Herkes Tarafından &Ccedil;ok Sevilmesi</strong></p>\n\n<p>\n	&nbsp; M&uuml;minlerin bir kimseyi sevmede g&ouml;zettikleri &ouml;l&ccedil;&uuml;, o kişinin Allah&rsquo;a olan yakınlığı, sevgisi, korkusu ve bağlılığıdır. Bu nedenle, Rabbimiz&rsquo;in sıfatları en &ccedil;ok kimde tecelli ediyorsa, m&uuml;minler tarafından en &ccedil;ok sevilen, saygı duyulan kişi o olur. Nitekim, Allah&rsquo;ın el&ccedil;ileri, Y&uuml;ce Allah&rsquo;ın sıfatlarının en fazla tecelli ettiği, takvaca en &uuml;st&uuml;n ahlakı g&ouml;steren kişiler olmuştur. Peygamberimiz (sav), ahir zamanda Hz. Mehdi&rsquo;nin, d&ouml;nemin en sevilen şahsı olacağına işaret etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) b&uuml;t&uuml;n insanların kalplerini onun (Mehdi&rsquo;nin) muhabbetiyle dolduracaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 42)</p>\n\n<p>\n	&nbsp; &Uuml;mmet-i Muhammed&rsquo;den memnun olmadık hi&ccedil;bir fert kalmayacaktır. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	Ebu Abdullah Nuaym b. Hammad, Abdullah b. Mes&rsquo;ud&rsquo;dan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) Onun muhabbetini insanların kalplerine yerleştirecektir. B&ouml;ylece onlar, g&uuml;nd&uuml;zleri arslan kesilen ve geceleri de ibadetle ge&ccedil;iren bir toplum olacaklar. (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; Onun hilafetinden yer ve g&ouml;k ehli, hatta havadaki kuşlar bile razı olacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 29)</p>\n\n<p>\n	&nbsp; <strong>Tebliğ G&uuml;c&uuml; (İrşad)</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin tebliğ g&uuml;c&uuml;yle ilgili aşağıdaki hadisler, g&ouml;r&uuml;nen manalarının dışında farklı şekillerde yorumlanmaktadır. Bu yorumlardan biri şu şekilde olabilir: Hz. Mehdi &ldquo;kuru bir ağa&ccedil;&rdquo;a benzetilen bir insana y&ouml;nelmesiyle ve onun hidayetine vesile olmasıyla; &ouml;nceleri aynı kuru bir ağa&ccedil; gibi etrafına faydalı olamayan bu insanı, bu kez yeşillenmiş ve meyve vermiş bir ağa&ccedil; gibi etrafına, yani devletine, milletine, dinine ve b&uuml;t&uuml;n insanlığa faydalı hale getirecektir.</p>\n\n<p>\n	&nbsp; Hz. Mehdi, kuru bir ağacı diktiğinde de ağa&ccedil; hemen yeşillenip yapraklanacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 43)</p>\n\n<p>\n	&nbsp; O (Mehdi) kuru bir kamış ağacını kuru bir yere dikecek, anında yeşillenip yaprak verecek. (Kıyamet Alametleri, Berzenci, s. 165)</p>\n\n<p>\n	&nbsp; Aşağıdaki hadiste de benzer bir şekilde; &ouml;nceleri cahil, cimri ve korkak olan bir insanın, ahir zamanın b&uuml;y&uuml;k m&uuml;rşidi (doğru yolu g&ouml;steren kişisi) Hz. Mehdi&rsquo;nin tebliği ve eğitimiyle bilgili, c&ouml;mert ve cesur bir hale geleceği; adeta &ouml;nceleri kuru ve faydasız olan bir ağacın yeşerip yaprak vermesi gibi şahsiyetini değiştireceği bildirilmektedir:</p>\n\n<p>\n	&nbsp; Asrında cahil, cimri ve korkak olan bir adam hemen alim, c&ouml;mert ve cesur olacak. (Kıyamet Alametleri, Berzenci, s. 186)</p>\n\n<p>\n	<strong>&nbsp;Zalimlere Karşı Hakkı M&uuml;dafa Eder</strong></p>\n\n<p>\n	&nbsp; Hafız Ebu Abdullah Nuaym b. Hammad &ldquo;Fiten&rdquo; kitabında, Cafer b. Yesar Es-sami&rsquo;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Mehdi zalime karşı hakkı m&uuml;dafa edecektir. Hatta (zalim) bir insanın azı dişinde olan (haksız bir lokmayı) bile ondan &ccedil;ekip alacak ve sahibine iade edecektir.</p>\n\n<p>\n	(En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal)</p>\n\n<p>\n	&nbsp;<strong> Hikmeti Ve Anlayış G&uuml;c&uuml;</strong></p>\n\n<p>\n	&nbsp; Hadislerde, Hz. Mehdi&rsquo;nin Allah tarafından kendisine verilmiş &ouml;zel bir g&uuml;ce sahip olduğu bildirilmektedir:</p>\n\n<p>\n	O, kimsenin bilemediği gizli bir g&uuml;c&uuml;n sahibi olduğu i&ccedil;in kendisine Mehdi denilmiştir.</p>\n\n<p>\n	(Ahir zaman Mehdisinin Alametleri, M&uuml;ellif: Ali Bin H&uuml;sameddin El Muttaki, Kahraman Neşriyat. S. 77)</p>\n\n<p>\n	&nbsp; B&uuml;y&uuml;k İslam alimlerinden Muhyiddin Arabi, eserlerinde Hz. Mehdi&rsquo;nin dikkat &ccedil;eken başlıca 9 &ouml;zelliğini şu şekilde belirtmektedir:</p>\n\n<p>\n	1. Basiret sahibi olması</p>\n\n<p>\n	2. Kutsal kitabı anlaması</p>\n\n<p>\n	3. Ayetlerin manasını bilmesi</p>\n\n<p>\n	4. Tayin edeceği kimselerin hal ve hareketlerini bilmesi</p>\n\n<p>\n	5. &Ouml;fkelendiğinde bile merhamet ve adaletten ayrılmaması</p>\n\n<p>\n	6. Varlıkların sınıflarını bilmesi</p>\n\n<p>\n	7. İşlerin girift taraflarını bilmesi</p>\n\n<p>\n	8. İnsanların ihtiyacını iyi anlaması</p>\n\n<p>\n	9. Bilhassa kendi zamanında ihtiya&ccedil; hissedilen gaibi ilimlere vukufu bulunması (bilmesi) gaibi (gizli, g&ouml;r&uuml;nmeyen) ilimlerden haberdar olması.</p>\n\n<p>\n	<strong>&nbsp; Kutsal Emanetlerle &Ccedil;ıkması</strong></p>\n\n<p>\n	&nbsp; Pek &ccedil;ok hadiste, Hz. Mehdi&rsquo;nin kutsal emanetlerin bulunduğu yerden &ccedil;ıkacağı ve bunları a&ccedil;an ilk kişi olacağı haber verilmektedir. Bu hadislerden biri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir; &ldquo;Mehdi, Mekke&rsquo;de Peygamberimiz&rsquo;in sancağı, g&ouml;mleği, kılıcı, işaretleri, nuru ve g&uuml;zel ifadesiyle yatsı vaktinde &ccedil;ıkar. (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi)</p>\n\n<p>\n	&nbsp; Peygamber (sav)&rsquo;in softan bayrağı ile &ccedil;ıkacaktır. O bayrak d&ouml;rt k&ouml;şeli olup dikişsizdir ve rengi siyahtır. O&rsquo;nda bir hicr (hale) bulunur. O Resulullah (sav)&rsquo;in vefatından beri a&ccedil;ılmamış olup Mehdi &ccedil;ıkınca a&ccedil;ılacaktır. (Ahir Zaman Mehdisinin Alametleri, Ali Bin H&uuml;samettin El Muttaki, s. 22)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi&rsquo;nin G&ouml;zetlenmesi -Takip Edilmesi-</strong></p>\n\n<p>\n	&nbsp; Deccal &ccedil;ıkınca, ona karşı m&uuml;minlerden bir şahıs (Mehdi) y&ouml;nelir. Derken o m&uuml;min kimseye bir&ccedil;ok silahlılar, Deccal&rsquo;in merkezlerde g&ouml;zetleme yapan silahlıları karşı &ccedil;ıkarlar. (Mehdilik ve İmamiye s. 37, Sahih-i M&uuml;slim, c. 11/s. 393&rsquo;den nakil)</p>\n\n<p>\n	&nbsp; Hadisin başlangıcında Hz. Mehdi&rsquo;nin Deccal&rsquo;in taraftarları tarafından g&ouml;zetlendiği ve takip edildiği bildirilmektedir. &Ouml;nceki devirlerde de, Allah yolunda m&uuml;cadelede bulunmuş bazı peygamberlerin de benzer şekilde g&ouml;zetlendiğini, b&ouml;ylece kontrol altında tutulmak istendiğini Kuran&rsquo;dan &ouml;ğrenmekteyiz:</p>\n\n<p>\n	&ldquo;O, kendisinde delilik bulunan bir adamdan başkası değildir, onu belli bir s&uuml;re g&ouml;zetleyin.&rdquo; (M&uuml;minun Suresi, 25)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; Sıkıntı Ve Zorluklarla Karşılaşması</strong></p>\n\n<p>\n	&nbsp; Din ahlakından uzak yaşayan kavimleri uyarmak ve onları doğru yola davet etmek i&ccedil;in g&ouml;nderilen el&ccedil;ilerin bir&ccedil;oğu, g&ouml;nderildikleri kavimler tarafından yalanlanmış ve onların &ccedil;eşitli itham ve iftiralarına maruz kalmışlardır. Ehl-i Beyt&rsquo;ten (Peygamberimiz (sav)&rsquo;in soyundan) gelecek olan Hz. Mehdi&rsquo;nin de bu gibi eziyet ve sıkıntılarla karşılaşacağı hadislerde haber verilmiştir. (En doğrusunu Allah bilir.)</p>\n\n<p>\n	&nbsp; Resulullah (sav) ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&nbsp; Mehdi, bizden, Ehl-i Beyt&rsquo;tendir. Biz &ouml;yle bir ev halkıyız ki Allah bizim i&ccedil;in ahireti d&uuml;nyaya tercih etmiştir. Benim Ehl-i Beytim muhakkak benden sonra bela, ka&ccedil;ırılma ve s&uuml;rg&uuml;ne uğrayacaktır. Benden sonra Ehl-i Beytim bela ve mihnetlerle (eziyet ve sıkıntılarla) karşılaşacaklar ve tarda maruz kalacaklardır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 14)</p>\n\n<p>\n	&nbsp;Mehdi, Resulullah&rsquo;ın bayrağı ile, insanların başlarına bela &uuml;zerine bela yağdığı ve &ccedil;ıkışından &uuml;mit kesildiği bir sırada &ccedil;ıkar. İki rekat namaz kılar. Namazdan d&ouml;n&uuml;nce ş&ouml;yle der: &ldquo;Ey insanlar! &Uuml;mmet-i Muhammed ve bilhassa onun Ehl-i Beyt&rsquo;i &ccedil;ok belalar g&ouml;rd&uuml;.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 55).</p>\n\n<p>\n	Dininde kavi, g&uuml;&ccedil;l&uuml; olanın başına gelecek belalar b&uuml;y&uuml;k olur. (İbni Hibban)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi Hakkında Olumsuz Propaganda Yapılması</strong></p>\n\n<p>\n	&nbsp; İslam d&uuml;şmanı olan Deccal&rsquo;in taraftarları, yazılı ve s&ouml;zl&uuml; yayın organlarıyla Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leyecekler, halkın nazarında onun itibarını sarsmaya &ccedil;alışacaklardır. Bu konuya bir hadiste ş&ouml;yle işaret edilmektedir:</p>\n\n<p>\n	&nbsp; M&uuml;min şahıs (Mehdi) Deccal&rsquo;ı g&ouml;r&uuml;nce: &ldquo;Ey insanlar! Resulullah&rsquo;ın zikrettiği Deccal işte budur&rdquo; der. Deccal hemen onunla ilgili emrini verir de o zat karnı &uuml;zerine uzatılır ve arkasından: &ldquo;Onu alın da yaralayın!&rdquo; der. Artık o zatın sırtı ve karnı d&ouml;ve d&ouml;ve genişletilir. Bu sefer onu iki eli ve iki ayağı ile yakalar da fırlatır atar. İnsanlar Deccal&rsquo;in onu bir ateş i&ccedil;ine attığını sanırlar. Halbuki o bir cennet i&ccedil;ine atılmıştır. (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu, s. 40)</p>\n\n<p>\n	&nbsp; Hadiste Mehdi&rsquo;nin &ldquo;sırtı ve karnından d&ouml;v&uuml;le d&ouml;v&uuml;le genişletilmesi&rdquo; m&uuml;teşabih olarak (benzetme yapılarak) s&ouml;ylenmiştir. Kitabın yazarı bu b&ouml;l&uuml;m i&ccedil;in &ldquo;Mehdi&rsquo;nin &uuml;n&uuml;, durmadan etrafa ilan edilip yayılmaktadır&rdquo; demektedir. Fakat bunu Deccal taraftarları yapacağı i&ccedil;in, bu propagandanın Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leme şeklinde olacağı s&ouml;ylenebilir. Ancak, ilk bakışta olumsuz gibi g&ouml;r&uuml;nse de, bunlar Hz. Mehdi&rsquo;nin tanınmasına ve İslam ahlakının yayılmasına vesile olacaktır.</p>\n\n<p>\n	&nbsp; <strong>Meleklerin Yardımıyla Desteklenmesi</strong></p>\n\n<p>\n	&nbsp; Peygamber kıssalarının bir&ccedil;oğunda, din ahlakını tebliğ ederlerken veya zor bir durumla karşılaştıklarında el&ccedil;ilerin hep Allah&rsquo;tan gelen yardımla desteklendikleri g&ouml;r&uuml;lmektedir. Bu yardım; peygamberlere o an vahiy gelmesi, olağan&uuml;st&uuml; doğa olaylarının meydana gelmesi gibi &ccedil;eşitli şekillerde olabildiği gibi, melekler yardımıyla da ger&ccedil;ekleşmiştir. Peygamber Efendimiz (sav)&rsquo;in bir hadisinde, Allah&rsquo;ın Hz. Mehdi&rsquo;ye de melekler aracılığıyla yardım edeceği haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;Allah (c.c) ona (Mehdi&rsquo;ye) &uuml;&ccedil; melekle imdad eyleyecektir. Onlar, (Mehdi&rsquo;ye) muhalefet edenlerin y&uuml;zlerine ve arkalarına vuracaklardır.&rdquo; (Ikdu&rsquo;d D&uuml;rer, s. 12)</p>\n\n<p>\n	<strong>&nbsp; Kimseye Tenezz&uuml;l Etmemesi</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;daki peygamber kıssalarını incelediğimizde, peygamberlerin her durumda Allah&rsquo;a d&ouml;n&uuml;p y&ouml;neldiklerini g&ouml;rmekteyiz. El&ccedil;ilerin Allah&rsquo;a olan i&ccedil;ten bağlılıklarını, O&rsquo;na duydukları sevgi ve korkuyu da yine Kuran ayetlerinden &ouml;ğrenmekteyiz. Aşağıdaki hadiste de vurgulandığı &uuml;zere, Hz. Mehdi&rsquo;de de bu &ouml;zellik g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;Mehdi bizden, Ehl-i Beyt&rsquo;tendir. O, benim &uuml;mmetimden, tenezz&uuml;l etmeyen (Allah&rsquo;tan başka hi&ccedil;bir varlığa minnet duymayan) bir şahıstır.&rdquo; (Suyuti, el-havi, 2/24)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; G&ouml;zden Uzak Olması</strong></p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	Geceleri ibadetle meşgul olup, g&uuml;nd&uuml;zleri gizli olacak.</p>\n\n<p>\n	(Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; <strong>Helalleri ve Haramları Bilmesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi &uuml;st&uuml;n ahlak sahibi olması ve g&uuml;&ccedil;l&uuml; Allah korkusu nedeniyle Y&uuml;ce Allah&rsquo;ın sınırlarını, helal ve haramları &ccedil;ok iyi bilmektedir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;ya soruldu: &ldquo;Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;G&ouml;n&uuml;l rahatlığı ve vakar sahibi oluşu ile, helal ve haramı &ccedil;ok iyi bilmesi ile tanınır.&rdquo;</p>\n\n<p>\n	(Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Her Sorumluluğu &Uuml;st&uuml;ne Alması</strong></p>\n\n<p>\n	&nbsp; Her g&ouml;revi &uuml;zerine alır ve zayıfa, d&uuml;şk&uuml;ne yardım eder.</p>\n\n<p>\n	(M. Muhyiddin Arabi &ldquo;Futuhat-El Mekkiye&rdquo;, 366. bab, c. 3, s. 327- 328)</p>\n\n<p>\n	<strong>&nbsp; Yoksullara Karşı Merhametli Olması</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;da yer alan pek &ccedil;ok ayetin sonunda Allah&rsquo;ın sonsuz merhameti hatırlatılmaktadır. Ayrıca Kuran&rsquo;da, iman edenlere &lsquo;merhameti birbirlerine tavsiye edenlerden olmaları&rsquo; (Beled Suresi, 17) emredilir.</p>\n\n<p>\n	&nbsp; Y&uuml;ce Rabbimiz&rsquo;in &ldquo;Erhamurrahimin&rdquo; (Merhamet Edenlerin En Merhametlisi) sıfatı, t&uuml;m peygamberler ve m&uuml;minler &uuml;zerinde tecelli eder. Bir hadiste Hz. Mehdi&rsquo;nin de son derece merhametli olduğu haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;&Ccedil;alışanlar &uuml;zerine disiplinli olması, malı c&ouml;mert&ccedil;e vermesi ve yoksullara karşı &ccedil;ok merhametli olması, Mehdi&rsquo;nin alametlerindendir.&rdquo;</p>\n\n<p>\n	&nbsp; (Ebu Nuaym tahric etmiştir.) Meri&rsquo;y B. Yusuf B. Ebubekir B. Ahmed B. Yusuf El Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fi&rsquo;l İmam El Mehdi El Muntazır&rdquo; Beklenen Mehdi Hakkında İslam Alimlerinin G&ouml;r&uuml;şleri, s. 133, 26 nolu dipnot, K&ouml;pr&uuml; Yayınları)</p>\n\n<p>\n	&nbsp; Mehdi&rsquo;nin alameti, &ccedil;alışanları &uuml;zerine disiplinli olması, mal konusunda c&ouml;mert olması, mazlumlara karşı da &ccedil;ok merhametli olmasıdır.&rdquo;</p>\n\n<p>\n	&nbsp; (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; İki Defa Kaybolması</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav)&rsquo;in hadislerinde, Hz. Mehdi&rsquo;nin iki defa kaybolacağı şu şekilde ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Bu işi yapacak olanın (yani Mehdi&rsquo;nin) iki gaybeti (kaybolması, gizlenmesi) vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.&rdquo; (&ldquo;El-Saa Fi Eşrat-is Saa&rdquo; s. 93 (Mısır baskısı.)</p>\n\n<p>\n	<strong>&nbsp; İhtiyacını Bildirmemesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin en &ouml;nemli &ouml;zelliklerinden biri de ihtiyacını bildirmemesidir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;a soruldu:</p>\n\n<p>\n	&ldquo; Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;. İnsanlar ona muhta&ccedil; olurlar. O, ise insanlara ihtiyacını bildirmez.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Cifr (Ebced) İlmini Bilmesi</strong></p>\n\n<p>\n	&nbsp; Bazıları dediler ki, bu kitabı kemal-i vukuf (olgunluğa ulaşmış) ahir zamanda hurucu muntazar Hz. Mehdi&rsquo;nin (&ccedil;ıkışı beklenen Hz. Mehdi&rsquo;nin) hurucuna mevkuftur ki, (&ccedil;ıkışına atfedilmiştir ki) onlar cifr ilmine vakıf ve sırlarına arif olurlar (bilirler.) Kitab-ı enbiyayı salifeden dahi bu ilim varid olmuştur. (Bu ilim, ge&ccedil;miş peygamberlere verilen kitaplardan ulaşmış bir ilimdir.) (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu s. 252)</p>\n\n<p>\n	&nbsp; <strong>&Ouml;rnek Ahlaka Sahip Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah her devirde insanlara uyarıcı g&ouml;ndermiş, bu el&ccedil;iler hak dini insanlara tebliğ vazifesiyle g&ouml;revlendirilmişlerdir. Ancak tebliğleri din ahlakını yalnızca anlatmakla sınırlı kalmamış, hal ve tavırlarıyla da insanlara &ouml;rnek olmuşlardır. Bir hadiste, Hz. Mehdi&rsquo;nin &ouml;rnek ahlakı ş&ouml;yle bildirilmiştir:</p>\n\n<p>\n	İlahi feyz (Allah&rsquo;ın ilham ettiği &uuml;st&uuml;n faziletler) ona ulaşır. Dini ilimleri ve &ouml;rnek ahlakı telakki eder. (Allah&rsquo;tan alır.)</p>\n\n<p>\n	(Konavi Risalet-&uuml;l Mehdi, s. 161 B)</p>\n\n<p>\n	<strong>&nbsp; SONU&Ccedil;</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav), incelediğimiz bu hadislerinde Hz. Mehdi&rsquo;nin ahlaki &ouml;zellikleri hakkında pek &ccedil;ok tanıtıcı bilgi vermiştir. Hz. Mehdi&rsquo;nin ahlakının, kendi ahlakına benzediğini bildirmiş, onun Allah korkusunu ve g&uuml;zel ahlakını &ouml;vm&uuml;şt&uuml;r. Peygamber Efendimiz (sav) Hz. Mehdi&rsquo;nin, insanların d&uuml;nyada ve ahiretteki kurtuluşlarına vesile olacak &ccedil;ok kıymetli bir kimse olduğunu belirtmiş ve ortaya &ccedil;ıktığında, insanların &ldquo;kar &uuml;zerinde s&uuml;r&uuml;nerek de olsa ona uymalarını&rdquo; bildirmiştir:</p>\n\n<p>\n	&nbsp; İbni Ebi Şeybe ve Naim b. Hammad Fiten isimli eserde, İbni Mace ve Ebu Naim ise İbni Mes&rsquo;ud&rsquo;dan tahric ettiler.</p>\n\n<p>\n	&nbsp; O dedi ki: . O (Mehdi) arza sahib olur ve kendisinden &ouml;nce baskı ve zul&uuml;mle dolu olan arzı adaletle doldurur. Sizden O&rsquo;na kim yetişirse, kar &uuml;zerinde s&uuml;r&uuml;nerek dahi olsa gelsin, O&rsquo;na katılsın. Zira O Mehdi&rsquo;dir. (Ahir zaman Mehdisinin Alametleri, Celalettin Suyuti, sf. 14)</p>\n\n<p>\n	&nbsp; İ&ccedil;inde bulunduğumuz d&ouml;nem bin d&ouml;rt y&uuml;z senedir beklenen, Peygamberimiz (sav)&rsquo;in m&uuml;jdelediği bu tarihi olayın ger&ccedil;ekleşmesinin yaklaştığı d&ouml;nemdir. Bu ger&ccedil;eğin şuurunda olan ve Hz. Mehdi ortaya &ccedil;ıktığında onun yanında olma şerefine erişmek isteyen t&uuml;m M&uuml;sl&uuml;manlar yazı boyunca anlatılan, Peygamberimiz (sav)&rsquo;in hadislerinde verdiği bilgileri dikkatlice okumalı, bu m&uuml;barek şahsı doğru bir şekilde tanıyabilmek i&ccedil;in t&uuml;m sebeplere sarılmalıdırlar. Zira bu bilgilerin dikkatlice araştırılıp incelenmesi, bu kutlu şahsın tanınabilmesinde Allah&rsquo;ın izniyle &ouml;nemli bir yol g&ouml;sterici olacaktır.</p>\n\n<p>\n	Hi&ccedil; kuşkusuz ki İslam dininin aslına d&ouml;nmesine ve Kuran ahlakının t&uuml;m yery&uuml;z&uuml;ne hakim olmasına vesile olacak, M&uuml;sl&uuml;manlar arasında b&uuml;y&uuml;k bir birlik sağlayacak b&ouml;ylesine kutlu bir zata zemin hazırlamak ve ona yardımcı olmak M&uuml;sl&uuml;manların &ouml;nemli bir sorumluluğudur. Hz. Mehdi gibi m&uuml;barek bir şahsın yakınlarından olabilmek, ona destek olabilmek, t&uuml;m insanlara y&ouml;nelik hayırlı faaliyetlerinde ona yardımcı olabilmek t&uuml;m inananlar i&ccedil;in b&uuml;y&uuml;k bir nimet ve şereftir.</p>','İmam Mehdi\'nin Manevi Özellikleri','','trash','open','open','','imam-mehdinin-manevi-ozellikleri__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2553',0,'post','',0),(2554,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;Hz. İmam Mehdi (a.s)&rsquo;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştan başa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam Mehdi (a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: &ldquo;Kim boynunda biat olmadan (başka bir hadiste ise) -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&rdquo;[1] hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	&nbsp;&nbsp; Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	&nbsp;&nbsp; Nitekim Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&rdquo; [2] ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp;&nbsp; Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&rsquo;nin, ayette ge&ccedil;en &ldquo;imamlar&rdquo;dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&rsquo;ın da; &ldquo;Ayette ge&ccedil;en &lsquo;imamlar&rsquo;dan maksat, her asrın imamıdır.&rdquo; buyurduğunu kaydetmiş, sonra da Hz. Ali&rsquo;nin Allah Resul&uuml;&rsquo;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&rsquo;in takip&ccedil;ilerini getirin, Musa&rsquo;nin takip&ccedil;ilerini getirin, İsa&rsquo;nın takip&ccedil;ilerini getirin ve Muhammed&rsquo;in takip&ccedil;ilerini getirin.&rsquo; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&rsquo; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&rdquo; [3]</p>\n\n<p>\n	&nbsp;&nbsp; Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&rsquo;nın; &ldquo;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&rdquo; [4] ayetidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&rsquo;den naklen der ki: &ldquo;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir.&rdquo;[5]</p>\n\n<p>\n	&nbsp;&nbsp; Fahr-i Raz&icirc;, Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz.&rdquo;[6] ayetinin tefsirinde de der ki: &ldquo;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&rsquo;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&rsquo;nın; &ldquo;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir.&rdquo;[7] ayetinin mucibince Resul&rsquo;&uuml;n kendisidir. Allah Resul&uuml;&rsquo;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&rsquo;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur.&rdquo; [8]</p>\n\n<p>\n	&nbsp;&nbsp; Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; &ldquo;Zamanının imamını tanımadan veya boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&rdquo; buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&rsquo;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	&nbsp;&nbsp; Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&rsquo;n&uuml;n; &ldquo;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&rdquo;[9], &ldquo;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&rdquo;[10], &ldquo;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&rdquo;[11], &ldquo;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&rsquo;nın havar&icirc;leri gibi, on ikidir.&rdquo;[12],&ldquo;Benden sonra Ehl-i Beyt&rsquo;imden on iki imam gelecektir.&rdquo;[13],&ldquo;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da Kaim&rsquo;dir.&rdquo;[14] gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&rsquo;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	&nbsp;&nbsp; Ama ne var ki, Allah Resul&uuml;&rsquo;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&rsquo;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&rsquo;nın sonuncusu olan on ikinci imam Hz. Mehdi (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&rsquo;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&rsquo;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp; Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&rsquo;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. Mehdi (a.s)&rsquo;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&rsquo;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- &ldquo;Mehdi&rsquo;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&rsquo;e indirileni ink&acirc;r etmiştir.&rdquo;</p>\n\n<p>\n	2- &ldquo;.Mehdi&rsquo;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur.&rdquo;[15]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Mehdi&rsquo;yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; Mehdi&rsquo;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&rsquo;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&rsquo;an-ı Kerim&rsquo;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&rsquo;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. Mehdi (a.s)&rsquo;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&rsquo;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &ldquo;İnk&acirc;r eden şahıs, Mehdi&rsquo;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&rdquo;[16]</p>\n\n<p>\n	&nbsp;&nbsp; İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz. Mehdi (a.s)&rsquo;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. Mehdi (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&rsquo;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&rsquo;in yazdığı el-İmam&rsquo;ul-Mehdi kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz. Mehdi (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.[17]</p>\n\n<p>\n	--------------------------------------------------</p>\n\n<p>\n	[1] - Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n\n<p>\n	[2] - İsra/71,72.</p>\n\n<p>\n	[3] - Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n\n<p>\n	[4] - A&rsquo;raf/181.</p>\n\n<p>\n	[5] - Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n\n<p>\n	[6] - Nahl/89.</p>\n\n<p>\n	[7] - Bakara/143.</p>\n\n<p>\n	[8] - Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n\n<p>\n	[9] - Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n\n<p>\n	[10] - Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n\n<p>\n	[11] - el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n\n<p>\n	[12] - Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[13] - Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n\n<p>\n	[14] - Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[15] - Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-Mehdiyy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-Mehdi, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati Mehdiyy-i Ahir-iz-Zaman, 12.bab.</p>\n\n<p>\n	[16] - el-Burhan fi Alamet&rsquo;il-Mehdiyyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n\n<p>\n	[17] - &ldquo;el-İmam&rsquo;ul-Mehdi&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;Nevid-i Emn ve Eman&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>','Hz. Mehdi (a.s)\'a İnanmak-1','','trash','open','open','','hz-mehdi-a-sa-inanmak-1__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2554',0,'post','',0),(2555,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz. Mehdi (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. Mehdi (a.s)&rsquo;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan Mehdi inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&nbsp; &Ouml;rneğin; Hz. Mehdi (a.s)&rsquo;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&rsquo;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&rsquo;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam Mehdi (a.s)&rsquo;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&nbsp; Kumeyt&rsquo;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</p>\n\n<p>\n	&nbsp; Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</p>\n\n<p>\n	Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</p>\n\n<p>\n	&nbsp; Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</p>\n\n<p>\n	&nbsp; Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</p>\n\n<p>\n	&nbsp; Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur.</p>\n\n<p>\n	&nbsp;Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci Mehdi&rsquo;niz kıyam edecektir?&rdquo;[1]</p>\n\n<p>\n	&nbsp; A&ccedil;ıktır ki, şairin İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&rsquo;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, b&uuml;y&uuml;k Şair Kumeyt&rsquo;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam Mehdi (a.s)&rsquo;a getirerek İmam (a.s)&rsquo;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&rsquo;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p>\n	&ldquo;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</p>\n\n<p>\n	Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&rdquo;</p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek?</p>\n\n<p>\n	Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</p>\n\n<p>\n	Musa ve İsa&rsquo;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</p>\n\n<p>\n	Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</p>\n\n<p>\n	Bunu bize ravilerden bir grup haber vermiş; onlar Allah&rsquo;tan korkan ve &ccedil;ok itaat edenlerdir.</p>\n\n<p>\n	Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&rdquo; [2]</p>\n\n<p>\n	Verd&rsquo;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&rsquo;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&rsquo;e intisap etmesinden ve vadedilen Mehdi (a.s)&rsquo;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz Kureyş&rsquo;in efendileriyiz; hak bizimle ayakta durur.</p>\n\n<p>\n	Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</p>\n\n<p>\n	Bizdendir se&ccedil;ilmiş Mustafa, bizdendir Mehdi.</p>\n\n<p>\n	Allah bizimle tanınır, hak bizimle ayakta durur.</p>\n\n<p>\n	Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&rdquo; [3]</p>\n\n<p>\n	&nbsp; Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&rsquo;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen Mehdi olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&rsquo;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&rsquo;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&rsquo;e hitaben okuduğu bir şiirinde Zeyd&rsquo;in Mehdi olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sizin Zeyd&rsquo;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir Mehdi&rsquo;yi g&ouml;rmemiştim.&rdquo;</p>\n\n<p>\n	&nbsp; Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri Mehdi inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, Mehdi inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, İmam Mehdi&rsquo;nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&rsquo;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&rsquo;nin (&Ouml;: Hicr&icirc; 173) [4] İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam Mehdi (a.s)&rsquo;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p>\n	&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&rsquo;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</p>\n\n<p>\n	Kalben arzuladığım veliyy-i emir ve Kaim&rsquo;in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</p>\n\n<p>\n	Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</p>\n\n<p>\n	Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot; [5]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam Mehdi (a.s)&rsquo;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&rsquo;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen Mehdi&rsquo;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	&nbsp; Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&rsquo;ab Abd&icirc; Kuf&icirc;&rsquo;dir. Bu şair, İmam Sadık (a.s)&rsquo;ın d&ouml;neminde yaşamış Ehl-i Beyt&rsquo;in methinde, &ouml;zellikle de Hz. Ali (a.s)&rsquo;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&rsquo;dan Ehl-i Beyt&rsquo;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &ldquo;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&rsquo;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&rsquo;ın dini &uuml;zeredir.&rdquo; buyurmuştur.[6]</p>\n\n<p>\n	&nbsp; Abd&icirc;&rsquo;nin &ldquo;Gadiriyye&rdquo; ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam Mehdi (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&rsquo;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sevgimi onlara (Ehl-i Beyt&rsquo;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim.</p>\n\n<p>\n	Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&rsquo;nın oğluna.</p>\n\n<p>\n	Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</p>\n\n<p>\n	Ondan sonra abit, zahit olan Seccad&rsquo;a; sonra ilmin sonuna yaklaşan Bakır&rsquo;ul-Ulum&rsquo;a.</p>\n\n<p>\n	Cafer&rsquo;e, oğlu Musa&rsquo;ya, sonra da ihsank&acirc;r Rıza&rsquo;ya ve zahmet &ccedil;eken abit Cevad&rsquo;a.</p>\n\n<p>\n	İki Asker&icirc;&rsquo;ye ve Kaimleri olan Mehdi&rsquo;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</p>\n\n<p>\n	O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</p>\n\n<p>\n	O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</p>\n\n<p>\n	Hidayet ehlidirler, Kayyum Allah&rsquo;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</p>\n\n<p>\n	Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot; [7]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam Mehdi, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&rsquo;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp; Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&rsquo;bel Huza&icirc;&rsquo;dir. O, Hicr&icirc; 148 yılında Kufe&rsquo;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&rsquo;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&rsquo;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.[8] Di&rsquo;bel, genellikle Bağdat&rsquo;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&rsquo;l-Ferec demiştir ki: &ldquo;Di&rsquo;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&rdquo;[9]</p>\n\n<p>\n	&nbsp; Di&rsquo;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&rsquo;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &ldquo;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&rdquo; Onun Ehl-i Beyt&rsquo;in methinde okuduğu en g&uuml;zel kasidelerinden biri, &ldquo;Taiyye&rdquo; kasidesidir. O, bu kasideyi İmam Rıza (a.s)&rsquo;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&rsquo;e yapılan mezalimden s&ouml;z ettikten sonra İmam Mehdi&rsquo;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;(Kur&rsquo;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin Mina&rsquo;daki H&icirc;f&rsquo;i, R&uuml;kn&rsquo;&uuml;, Arafat&rsquo;ı, Cemreleri.</p>\n\n<p>\n	Ali&rsquo;nin, H&uuml;seyin&rsquo;in, Cafer&rsquo;in, Hamza&rsquo;nın ve alnı nasır bağlayan Seccad&rsquo;ın evleri.</p>\n\n<p>\n	Kınanmam Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</p>\n\n<p>\n	Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</p>\n\n<p>\n	Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</p>\n\n<p>\n	G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</p>\n\n<p>\n	Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</p>\n\n<p>\n	Ziyad&rsquo;ın kızları kasırlarda koruma altındayken, Resulullah&rsquo;ın Ehl-i Beyt&rsquo;i &ccedil;&ouml;llerde avare ve perişandır.</p>\n\n<p>\n	Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak.</p>\n\n<p>\n	Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı,</p>\n\n<p>\n	Kalbim onların (Ehl-i Beyt&rsquo;in) kederinden par&ccedil;a par&ccedil;a olurdu.</p>\n\n<p>\n	Allah&rsquo;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&rsquo;dır &uuml;midim.</p>\n\n<p>\n	Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&rsquo;dır &ouml;zlemim.</p>\n\n<p>\n	Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</p>\n\n<p>\n	Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</p>\n\n<p>\n	&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&rdquo; [10]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&rsquo;bel, Ehl-i Beyt&rsquo;e yapılan mezalimden duyduğu elem karşısında, İmam Mehdi (a.s)&rsquo;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam Mehdi (a.s)&rsquo;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	&nbsp; Nakledilir ki, Di&rsquo;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: &ldquo;Ey Huza&icirc;! Bu şiirleri Ruh&rsquo;ul-Kud&uuml;s senin diline getirdi.&rdquo; buyurmuş, sonra da eklemiştir: &ldquo;O imamın kim olduğunu biliyor musun?&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Di&rsquo;bel: &ldquo;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&rdquo; diye cevap verince, İmam:</p>\n\n<p>\n	&quot;Ey Di&rsquo;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&rsquo;dan sonra da oğlu H&uuml;ccet-i Kaim imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; [11] buyurmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-------------------------------------------------------------</p>\n\n<p>\n	[1] - el-Gadir, c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n\n<p>\n	[2] - el-İmam&rsquo;&uuml;l-Mehdi, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n\n<p>\n	[3] - el-İmam&rsquo;&uuml;l-Mehdi, s. 251.</p>\n\n<p>\n	[4] - Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: &ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı Mehdi ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve&rdquo;</p>\n\n<p>\n	[5] - el-Gadir, c.2 s. 247. Beyrut baskısı.</p>\n\n<p>\n	[6] - el-Gadir, c. 2, s. 295, 297.</p>\n\n<p>\n	[7] - el-Gadir, c. 2, s. 293.</p>\n\n<p>\n	[8] - Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n\n<p>\n	[9] - el-Eğani, c. 18, s. 38.</p>\n\n<p>\n	[10] - el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, el-Gadir, c.2, s.353, 355 el-Fusul&rsquo;ul-Muhimme, s.249.</p>\n\n<p>\n	[11] - el-Fusul&rsquo;ul-Muhimme, s.251.</p>','Hz. Mehdi (a.s)\'a İnanmak-2','','trash','open','open','','hz-mehdi-a-sa-inanmak-2__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2555',0,'post','',0),(2556,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;İmam Mehdi (a.s)&rsquo;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; M&uuml;sned-i Ahmed bin Hanbel (&Ouml;: Hicr&icirc; 241) ve Sahih-i Buhari (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam Mehdi (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	&nbsp; Hasan bin Mehbub&rsquo;un eseri olan Meşihe kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&rsquo;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam Mehdi&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir.[1]</p>\n\n<p>\n	&nbsp; Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir.[2]</p>\n\n<p>\n	&nbsp; Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz. Mehdi&rsquo;yi konu edinen kitaplar da yazmışlardır.[3] Bu kitaplardan bazıları Hz. Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &ldquo;Revacan&icirc;&rdquo; (&Ouml;: Hicr&icirc; 250) Ahbar&rsquo;ul-Mehdi adındaki İmam Mehdi hakkındaki kitabını İmam Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazmıştır.[4]</p>\n\n<p>\n	&nbsp; Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır.[5]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Hz. Mehdi (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan Menakib&#39;uş-Şafi&icirc; kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &ldquo;Hz. Mehdi (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&rsquo;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&rdquo;[6]</p>\n\n<p>\n	&nbsp; El-İmam&rsquo;ul-Mehdi kitabının yazarı der ki: &ldquo;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam Mehdi hakkındaki hadisler, eğer sayılacak olursa, İmam Mehdi (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&rdquo; [7]</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. Mehdi&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Hz. Mehdi (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&rsquo;ın soyundan olduğu, babasının adı &ldquo;Hasan&rdquo;, kendi adı Peygamber (s.a.a)&rsquo;in adı, k&uuml;nyesi Peygamber (s.a.a)&rsquo;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&rsquo;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&rsquo;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&nbsp; Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&rsquo;dur</p>\n\n<p>\n	------------------------------------------------------------------</p>\n\n<p>\n	[1] - A&#39;lam&#39;ul -Vera, s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n\n<p>\n	[2] - A&#39;lam&#39;ul -Vera, s. 443</p>\n\n<p>\n	[3] - &ldquo;Nevid-i Emn ve Eman&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;Mehdi-i Ehl-i Beyt&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El Mehdi&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;Kitabname-i Hz. Mehdi (a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n\n<p>\n	[4] - el-Mehdi&rsquo;yul-Muntazar, s. 21 El fihrist-i Şeyh Tusi kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n\n<p>\n	[5] - Fihrist&#39;i Şehy Tusi, s. 284 ve 301.</p>\n\n<p>\n	[6] - &quot;el-Mehdi&rsquo;yul-Muntazar&quot; kitabı s. 85.</p>\n\n<p>\n	[7] - &ldquo;İmam Mehdi&rdquo; kitabı, s. 66.</p>','İmam Mehdi (a.s)\'a İnanmak-3','','trash','open','open','','imam-mehdi-a-sa-inanmak-3__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2556',0,'post','',0),(2557,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;İslam dini bireyde ve İslami toplumda &ccedil;alışma ve &ccedil;aba sarf etme ruhunu ayakta tutmak ve geleceği &uuml;mitle bakmayı sağlamak ve Allah tarafından bazı kolaylıkların sağlanmasını beklemek i&ccedil;in &ccedil;ok kez vurguda bulunmuş ve m&uuml;minleri her t&uuml;rl&uuml; &uuml;mitsizlikten sakındırmaya &ouml;zen g&ouml;stermiştir. Bu arada imam Mehdi (sa)&rsquo;nın zuhurunu beklemek, İslam dininin &ouml;nemli &ouml;ğretilerinden biri olup bu dinde &ouml;zel bir yeri s&ouml;z konusudur.</p>\n\n<p>\n	&nbsp;&nbsp; Beklemek demek, g&ouml;z&uuml; yolda olmak demek, bir değişimi beklemek, g&uuml;zel bir olayı beklemek, bir a&ccedil;ılış beklemek,. ya da ideal bir geleceğin yolunu beklemek, yolculuğa &ccedil;ıkan bir sevdiğinizin yolunu beklemek, bir yardımcının yolunu beklemek, bir kurtarıcının yolunu beklemek,. Bu anlamda beklemek, t&uuml;m insanlarla i&ccedil; i&ccedil;e olan bir duygudur ve t&uuml;m insanların bir nevi bekleyiş i&ccedil;inde olduğunu s&ouml;ylemek m&uuml;mk&uuml;n.</p>\n\n<p>\n	&nbsp; Bir başka tabirle beklemek veya geleceğe &uuml;mitle bakmak insanla birlikte olan bir duygudur ve eğer insanlardan geleceğe olan &uuml;mitlerini ellerinden alacak olursanız sonu&ccedil;, s&uuml;kun, durgunluk ve &ouml;l&uuml;mden başka bir şey olamaz. Geleceğe &uuml;mitle bakmak ve daha iyi yarınları beklemek, fıtri bir &ouml;zelliktir ve bu &ouml;zellik ger&ccedil;ekte insanların erdemliliğe kavuşma duygusudur. İnsanoğlu s&uuml;rekli daha y&uuml;ksek konumlara &ccedil;ıkmayı ve ilerleme doruğuna kavuşmayı hedefler. Bu duygu t&uuml;m insanlarda az &ccedil;ok farklılıklarla mevcuttur.</p>\n\n<p>\n	&nbsp; Beklemek ve geleceğin yolunu g&ouml;zlemek, insan ruhunda yanan bir ateş gibidir ve her ne kadar bu ateşin alevi y&uuml;ksek olsa, insan bir o kadar dinamik ve aktif olur ve tersine bu ateş soğumaya y&uuml;z tutunca insanların &ccedil;abası da azalır ve b&ouml;ylece ruhsuz hale gelir ve bir k&ouml;şeye &ccedil;ekilip hareketliliğini kaybeder. Bu durum psikologlar tarafından depresyon olarak tanımlanır.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; Genel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu manada İslam dini bir yandan bekleyişe fazilet kazandırmak ve geleceğe &uuml;mitle bakmayı yaygınlaştırmak ve &ouml;b&uuml;r yadan &uuml;mitsizliği kınamak suretiyle İslami toplumun bireylerinde aktivite ve dinamik ruhlu olmayı takviye etmeye &ccedil;alıştığı ve m&uuml;sl&uuml;manların kişisel yaşamlarında &uuml;mitsizlik duygusunu yok etmek istediği anlaşılıyor.</p>\n\n<p>\n	<strong>&nbsp; &Ouml;zel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu anlamda bekleyiş ve geleceğe &uuml;mitle bakış kısıtlı ve y&uuml;zeysel ve bireysel seviyenin dışına taşınmış ve geniş kapsamlı bir tanım haline getirilmiştir. İslam dini başta olmak &uuml;zere semavi dinlerin tealimlerinde insanların i&ccedil; eğilimleri &uuml;zerinde durulmuş ve buna g&ouml;re hedefler belirlenmiştir ve bu arada dinin g&ouml;revi bu eğilimleri genişletmek ve derinleştirmektir. Kuşkusuz bekleyiş ister genel ister &ouml;zel anlamında ancak s&ouml;z&uuml; ge&ccedil;en &uuml;&ccedil; temel ger&ccedil;ekleştiği zaman faaliyete ge&ccedil;er. Ger&ccedil;ekte şimdiki durumuna pek iyimser bakmayan veya karşısında aydın bir gelecek d&uuml;ş&uuml;nemeyen bir kimse, şartların değişeceğine de pek inanamaz veya geleceğini d&uuml;zeltmek i&ccedil;in pek fazla &ccedil;aba sarf etmez ve b&ouml;ylece asla bekleyenlerin arasında da yer alamaz.</p>\n\n<p>\n	&nbsp;&nbsp;<strong>&nbsp; Ger&ccedil;ek bekleyenlerin şartları:</strong></p>\n\n<p>\n	&nbsp; Mevcut şartların bilincinde olmak ve vaad edilen &ccedil;ağın şartlarını bilmek, d&uuml;nyanın geleceği ve Allah dininin nihai egemenliği ile ilgili ilahi vaadlerin ger&ccedil;ekleşeceğine inanmak ve vaad edilen toplumun ger&ccedil;ekleşmesi yolunda &ccedil;aba harcamak, ger&ccedil;ek bekleyenlerin sahip olması gereken şartlardır.</p>\n\n<p>\n	&nbsp; Bekleyişin ilk şartı insanın i&ccedil;inde yaşadığımız d&uuml;nyanın şartlarının asla ikna edici olmadığını ve bu şartların bir insanın yaşam bi&ccedil;imine uygun olmadığını anlamaktır. Bu tanım ancak insanın ilk &ouml;nce toplumun şartlarını ve vaad edilen toplumun şartlarını bilmesine bağlıdır.</p>\n\n<p>\n	&nbsp; İkinci şart insanların tarihin sonunda kurtuluşuna inanmaktır, insanların sonunda hakikat, adalet ve maneviyatın ger&ccedil;ek tadına varacağına inanmaktır, d&uuml;nyada yalan, zul&uuml;m ve fesadın yok olacağına inanmaktır.</p>\n\n<p>\n	&nbsp; Kuşkusuz bu şartların ger&ccedil;ekleşmesi i&ccedil;in bireylerin ve toplumların geniş &ccedil;abası gerekir. Bu &ccedil;abaların ger&ccedil;ekleşmesi durumunda rivayetlere g&ouml;re imam Mehdi (sa)&rsquo;i bekleyenler ona savaş arenasında eşlik edecektir.</p>','Bekleyişin İslami Öğretilerindeki Yeri','','trash','open','open','','bekleyisin-islami-ogretilerindeki-yeri__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2557',0,'post','',0),(2558,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :Peygamber&quot;in (saa) adı<br />\n	K&uuml;nyesi:Ebul Kasım<br />\n	Lakabı :Mehdi<br />\n	Baba adı : Hasan<br />\n	Anne adı: Nergis<br />\n	Doğum yeri: Samirra (Irak)<br />\n	Doğum tarihi: 15 Şaban 255 hk.<br />\n	Peygamber&quot;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	&nbsp; İmam Zaman (as)ın&nbsp; hayatındaki d&ouml;nemler<br />\n	&nbsp;&nbsp;</h3>\n\n<h2>\n	1-Doğumundan babasının şehadetine kadar<br />\n	&nbsp;</h2>\n\n<p>\n	&nbsp;&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.<br />\n	&nbsp;&nbsp; Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır: &ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.<br />\n	&nbsp;&nbsp; Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.<br />\n	&nbsp;&nbsp;&nbsp;İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi. &ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo; O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.<br />\n	&nbsp;&nbsp; Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.<br />\n	&nbsp;&nbsp; Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp; Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;<br />\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.<br />\n	&nbsp; Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.<br />\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in&nbsp; &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp;Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi. Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi.Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.<br />\n	&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp; 2-Babasının şehadetinden k&uuml;&ccedil;&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp; &nbsp;İmam Mehdi babası şehit olduğu zaman k&uuml;&ccedil;&uuml;k gıybette olmadığı kesindir zira&nbsp; babasının cenaze namazını kılmak i&ccedil;in belirli bir gurubun arasına gelmiş ve namaz kıldırmıştır.Ama k&uuml;&ccedil;&uuml;k gıybetin ne zaman başladığı belli değildir kesin olan şu ki bu d&ouml;nem &ccedil;ok uzun s&uuml;rmemiştir.</p>\n\n<h2>\n	&nbsp;&nbsp;3-K&uuml;&ccedil;&uuml;k gaybetten b&uuml;y&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp;On birinci İmam Hasan-ı Askeri (a.s)&rsquo;ın şahadetinden sonra, hicri 260 yılından 329 yılına kadar yani 69 yıl &ldquo;Gaybet-i Suğra&rdquo; (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;nemidir.[2] O zamandan Hz. Mehdi (a.s) zuhur edinceye kadar ki d&ouml;nem de &ldquo;Gaybet-u Kubra&rdquo; (B&uuml;y&uuml;k Gizlilik) d&ouml;nemidir.<br />\n	Gaybet-i Suğra&rsquo;da, halkın İmam Mehdi (a.s) ile ilişkisi tamamen kesilmedi, ama sınırlıydı. Şiiler, Şia b&uuml;y&uuml;klerinden olan &ldquo;&Ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a ulaştırıp cevap alabiliyorlardı. Gaybet-i Suğra d&ouml;nemi, halk ile İmam arasındaki irtibatın tamamen kesildiği &ldquo;Gaybet-i Kubra&rdquo; d&ouml;nemi i&ccedil;in bir hazırlık olarak tanımlanabilir. Bu d&ouml;nemde halk, İmam&rsquo;ın genel vekilleri sayılan m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revli kılındılar.<br />\n	Eğer Gaybet-i Kubra ansızın ve birden ger&ccedil;ekleşseydi d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlandı ve daha sonra Gaybet-i Kubra d&ouml;nemi başladı. Ayrıca Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve o d&ouml;nemde Şiilerden bazılarının İmam Mehdi (a.s)&rsquo;ın huzuruna gitmeleri onun doğum ve hayatı meselesini daha da sabitleştirdi.</p>\n\n<h2>\n	4-B&uuml;y&uuml;k gaybetten g&uuml;n&uuml;m&uuml;ze kadar</h2>\n\n<p>\n	&nbsp; İmam Mehdi(as)ın b&uuml;y&uuml;k gaybeti 329 hk.de başladı ve o d&ouml;nemdem g&uuml;m&uuml;m&uuml;ze bulutlar ardındaki g&uuml;neş gibi insanlığa dolaylı yollarla nur sa&ccedil;maktadır. Allah Onun zuhurunu yakınlaştırsın.</p>\n\n<p>\n	&nbsp;</p>','İmam Mehdi(a.f.)\'ın Kısaca Hayatı','','trash','open','open','','imam-mehdia-f-in-kisaca-hayati__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2558',0,'post','',0),(2559,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p align=\"right\">\n	<strong>Abdullah TURAN</strong>/Erenler 2</p>\n\n<p>\n	Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	1- İmam Sadık (a.s) buyurdu ki: <em>&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot;</em> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&#39;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	İmam: <em>&ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi</strong>&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; </em>dedi.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) buyurdular ki: <em>&ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;<strong><em>Kaim</em></strong><em> (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir</em>.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Ve yine buyurdular ki: <em>&ldquo;<strong>Kaim</strong> kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo;</em> <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;<strong><em>Mehdi </em></strong><em>(a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir</em>.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Bizim <strong>Kaim</strong>imiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır</em>.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- İmam Sadık (a.s) buyurmuştur ki: <em>&ldquo;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır</em>.<em>&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Yine ş&ouml;yle buyurmuştur: <em>&ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; </em>Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: <em>&ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; </em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Yine buyurmuştur: <em>&ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo; </em>&nbsp;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;O (<strong>Mehdi</strong>), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo;</em> &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: <em>&ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı <strong>Kaim</strong> dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em>&nbsp; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo;</em> &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: <em>&ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu <strong>Kaim</strong>&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&nbsp;&ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</em></p>\n\n<p>\n	Sonra ş&ouml;yle ekledi:<em> &ldquo;Bizim <strong>Kaim</strong>&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></em></p>\n\n<p>\n	17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;<strong>Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a> </strong>&nbsp;<strong>&lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong> Yani oğlum <strong>Kaim</strong> <strong>Mehdi</strong>&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></em></p>\n\n<p>\n	18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin <strong>Kaim</strong> mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</em> <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	20- İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; <a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1- &ldquo;İmamlar on iki tanedir&rdquo; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &ldquo;İmamların sayısı, İsrail Oğulları&rsquo;nın nak&icirc;blerininin (başkanlarının) sayısı miktarıncadır&rdquo; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3- &ldquo;On iki imamın ilki,&nbsp; Hz. Ali (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &ldquo;On iki imamın ilki Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5- &ldquo;İmamlar on iki tanedir; onların sonuncusu&nbsp; <strong>Mehdi</strong>&rsquo;dir&rdquo; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır; dokuzuncusu ise onların <strong>Kaim</strong>idir&rdquo; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki imamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9- Hz. <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10- &ldquo;<strong>Mehdi</strong>, Ehl-i Beyt&rsquo;tendir; <strong>Mehdi</strong>&rsquo;nin ismi, Resulullah&rsquo;ın isminin ve k&uuml;nyesi de onun k&uuml;nyesinin aynısıdır&rdquo; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &ldquo;<strong>Mehdi</strong>, insanlar arasında Resulullah&rsquo;a en &ccedil;ok benzeyen kimsedir&rdquo; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12- <strong>Mehdi</strong> (a.s)&rsquo;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Fatıma&rsquo;nın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın imam olan dokuz evl&acirc;dındandır&rdquo; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&rsquo;in dokuzuncu evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &ldquo;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19- &ldquo;Hz. <strong>Mehdi</strong>, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın altıncı evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın beşinci evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er-Rıza (a.s)&rsquo;ın evl&acirc;tlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25- &ldquo;Hz. <strong>Mehdi,</strong> İmam Muhammed Tak&icirc;&rsquo;nin evl&acirc;tlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali Nak&icirc; (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27- &ldquo;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Asker&icirc; (a.s)&rsquo;ın oğludur&rdquo; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28- &ldquo;Babasının ismi Hasan&rsquo;dır&rdquo; diyen hadislerin sayısı: 147.</p>\n\n<p>\n	29- &ldquo;Cariyelerin hanımefendisinin oğludur&rdquo; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30- &ldquo;Hz. <strong>Mehdi,</strong> On iki imamın sonuncusudur&rdquo; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31- &ldquo;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&rdquo; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &ldquo;Onun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33- &ldquo;Onun uzun bir gaybeti olacaktır.&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34- Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35- Gaybeti d&ouml;neminde halkın ondan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36- &ldquo;Ger&ccedil;ekten o, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&rdquo; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37- &ldquo;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&rdquo; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38- &ldquo;Doğumu gizli olacaktır&rdquo; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39- &ldquo;Onun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40- &ldquo;Allah&rsquo;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk vs.&rsquo;den temizleyecektir&rdquo; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41- &ldquo;O, Allah&rsquo;ın emrini aşik&acirc;r edecek, İsl&acirc;m&rsquo;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&rdquo; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42- &ldquo;O, insanları Kur&rsquo;an&rsquo;a ve s&uuml;nnete sevk edecektir&rdquo; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43- &ldquo;O, Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır&rdquo; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44- &ldquo;Peygamberlerden onda birtakım s&uuml;nnetler vardır&rdquo; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &ldquo;O, kılı&ccedil;la kıyam edecektir&rdquo; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &ldquo;Onun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- Onun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49- İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50- C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51- &ldquo;Allah Teal&acirc;, onun eliyle peygamberlerin mucizesini aşik&acirc;r edecek ve onların mirasları onunla birliktedir&rdquo; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52- &ldquo;Şiddetli bir imtihandan sonra zuhur edecektir&rdquo; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53- &ldquo;İsa bin Meryem (a.s)&rsquo;a imamlık yapacaktır&rdquo; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55- Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56- Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde onu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde onu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59- Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60- Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin h&acirc;letleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61- Gaybet-i Kubra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62- Gagbet-i Kubra d&ouml;neminde onu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63- Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- Onun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65- Bazı zuhur al&acirc;metleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66- G&ouml;kten onun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67- Onun zuhurundan &ouml;nceki&nbsp; zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vb. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68- S&uuml;fyan&icirc;&rsquo;nin hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69- Deccal&rsquo;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70- Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71- Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72- Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73- B&uuml;t&uuml;n milletlerin İsl&acirc;m &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74- Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75- G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76- &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin onun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77- Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78- Hz. İsa&rsquo;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&rsquo;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79- Deccal&rsquo;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80- S&uuml;fyan&icirc; ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81- Onun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82- Onun asrında işlerin kolaylaşması ve akılların kemale erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83- Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84- Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85- Zuhurundan sonra hil&acirc;fetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86- Yiyeceği, i&ccedil;eceği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>Kaim</strong>&rsquo;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89- Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90- Hz. <strong>Mehdi</strong>&rsquo;ye karşı takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54.</p>\n\n<p>\n	91- Onu idrak etme ve onu imam edinmekle ilgili hadislerin sayısı: 10.&nbsp;</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, ona inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93- Ona sal&acirc;t ve sel&acirc;m g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- Ondan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ım, arzu edilen <strong>Kaim </strong>ve beklenilen adalet veliyy-i emrine sal&acirc;t g&ouml;nder, onu derg&acirc;hına yakın olan meleklerle kuşat, onu Ruh&rsquo;ul-Kud&uuml;s ile teyit et; ey &acirc;lemlerin Rabbi Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu kitabına davet&ccedil;i ve dinini ayakta tutan kıl; ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; t&acirc; ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, biz senden İsl&acirc;m ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunun &ouml;nc&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&rsquo;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtil&acirc;flara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin; yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, peygamberimizin -senin sal&acirc;t&rsquo;ın ona ve Ehl-i Beytine olsun- yanımızda olmamasından, İmam&rsquo;ımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&rsquo;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&rdquo;</em> Amin.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Usul-u Kafi, c-1, s.340.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Şuara Suresi/4.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kaf Suresi/41-42.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>\n	</div>\n</div>','Ehl-i Beyt Hadislerinde Hz. Mehdi (a.s)','','trash','open','open','','ehl-i-beyt-hadislerinde-hz-mehdi-a-s__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2559',0,'post','',0),(2560,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h5 style=\"text-align: right;\">\n	Abdullah Turan/Erenler 2</h5>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in hadis, siyer, tarih ve tefsir kaynaklarında ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında sayısız hadisler yer almıştır. Bu hadislerin tetkik edilip incelenmesi ciltlere varan kitapların yazılmasını gerektirmektedir. Biz burada o hadislerden sadece bazı &ouml;rnekler vermekle yetineceğiz; isteyen kardeşlerimiz bu hadisleri ilgili kaynaklarda &ouml;zellikle de ahir zaman alametlerini i&ccedil;eren eserlerde g&ouml;rebilirler. Ehl-i S&uuml;nnet kaynaklarında yer alan hadislerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Ali (a.s)&rsquo;dan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;D&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden</em> <em>(veya benim Ehl-i Beyt&rsquo;imden) bir kişiyi g&ouml;nderecektir.</em>&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&rsquo;nin h&uuml;k&ucirc;mete ulaşması i&ccedil;in uzatacaktır.&rdquo;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; </em>Sonra buyurdu ki:<em> &ldquo;Sonra benim itretimden -veya (teredd&uuml;t ravidendir) Ehl-i Beyt&rsquo;imden- bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu hadisi H&acirc;kim, el-M&uuml;stedrek&rsquo;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&rsquo;in (Buhar&icirc; ve M&uuml;slim) şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.</p>\n\n<p>\n	4- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teal&acirc; o g&uuml;n&uuml;, evl&acirc;tlarımdan birini g&ouml;nderene kadar uzatacaktır; onun ismi, benim ismimdir</em>.&rdquo;</p>\n\n<p>\n	&nbsp;Selman; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Hangi oğlundan olacak?&rdquo; diye sorduğunda, eliyle H&uuml;seyin&rsquo;in omzuna vurarak: <em>&ldquo;Bu oğlumdan.&rdquo; </em>buyurdu.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&rsquo;tan; dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &ldquo;<em>Benim Ehl-i Beyt&rsquo;imden, ismi benim ismim olan biri h&uuml;k&ucirc;mete ulaşmadık&ccedil;a kıyamet kopmaz.&rdquo;</em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&rsquo;imden bir kişi Deylem dağı ve Kostantaniye&rsquo;ye h&acirc;kim olur.&rdquo; </em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Doğrusu, Ali benden sonra &uuml;mmetimin imamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni m&uuml;jdeleyici ve korkutucu olarak se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz il&acirc;&ccedil; gibi azdırlar</em>.&rdquo;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &ldquo;Ey Allah&rsquo;ın Resul&uuml;, evl&acirc;dın <strong>K&acirc;im&rsquo;</strong>in bir gaybeti mi vardır?&rdquo; diye sordu.</p>\n\n<p>\n	Hazret: &ldquo;<em>Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar hel&acirc;k olacaklar. Ey Cabir, bu Allah&rsquo;ın kullarından gizlediği il&acirc;h&icirc; işlerden bir iş ve onun esrarından bir sırdır; onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&rsquo;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r.</em>&rdquo; dedi.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- Hz. Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;H&uuml;seyin&rsquo;in evl&acirc;tlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Selman-i Faris&icirc; der ki: &ldquo;Allah Resul&uuml; (s.a.a)&rsquo;inin yanındaydık, Hz. H&uuml;seyin (a.s)&rsquo;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&rsquo;ın h&uuml;ccetisin, Allah&rsquo;ın h&uuml;ccetinin oğlusun, Allah&rsquo;ın h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&rsquo;ın dokuz h&uuml;ccetinin babasısın</em>.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	<em>&ldquo;Allah bir grubu getirecek ki, onlar Allah&rsquo;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi il&acirc;h&icirc; saltanata ulaşır. O, vadedilen <strong>Mehdi</strong>&rsquo;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun (kıyamı) i&ccedil;in m&uuml;sait olacaktır. S&ouml;z&uuml; dinlenecek; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak. O zaman onun imameti kemale erişecek ve hil&acirc;feti yery&uuml;z&uuml;nde tespit olacak ve... yery&uuml;z&uuml; <strong>Mehdi</strong> (a.s)&rsquo;ın varlığıyla bayındır ve mutlu olacaktır; nehirler akacak; fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına sel&acirc;m olsun</em>.<em>&rdquo;</em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudr&icirc;, Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar, ondan razı olacaklardır. O, malları sahih olarak taksim edecektir.&rdquo;</em></p>\n\n<p>\n	Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sorduğunda: <em>&ldquo;Halkın arasında eşit olarak (dağıtacaktır).&rdquo; </em>buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler:<em> &ldquo;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. &Ouml;yle ki nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&rsquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara; &lsquo;<strong>Mehdi </strong>bana mal vermeni emrediyor&rsquo; de.&rsquo; denilecek. Hazinedar ona; &lsquo;Se&ccedil;&rsquo; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&rsquo; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve; &lsquo;Biz verdiğimiz bir şeyi geri almayız&rsquo; denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Cabir bin Abdullah-i Ensar&icirc; ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi </strong>benim evl&acirc;tlarımdandır; onun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahl&acirc;k ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &lsquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rsquo; İsa da cevaben ş&ouml;yle diyecektir: &lsquo;Namaz senin i&ccedil;in ikame olunmuştur.&rsquo; B&ouml;ylece İsa benim evl&acirc;tlarımdan birinin arkasında namaz kılacaktır.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&rdquo; </em>Sonra buyurdu ki: <em>&ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &lsquo;Gel bize namaz kıldır&rsquo; diyecek. İsa cevaben: &lsquo;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&rsquo; diyecektir.&rdquo; </em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyr&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;İsa bin Meryem nazil olup imamınız da sizden olunca ne yapacaksınız?&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&rdquo; </em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	17- &Uuml;mm&uuml; Seleme&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim itretim ve Fatıma evl&acirc;tlarındandır.&rdquo;</em> <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	18- Enes bin Malik&rsquo;den; dedi ki: Hz. Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Biz Abdulmuttalib evl&acirc;tlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</em><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	19- İbn-i Abbas&rsquo;tan; dedi ki: Hz. Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> cennet ehlinin tavusudur.&rdquo;</em> <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	20- Ebu Said Hudr&icirc;&rsquo;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&ucirc;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	21- Kays bin Cabir, dedesinden; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&rsquo;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	22- Ali (a.s)&rsquo;dan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimde H&uuml;seyin&rsquo;in evl&acirc;tlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	23- Huzeyfe&rsquo;den, dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&rdquo; </em><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	24- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Peygamber&rsquo;den sonra birtakım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&rsquo;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yıl yaşayacak. </em>(S&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&rsquo;in teredd&uuml;d&uuml;nden dolayıdır) Allah Resul&uuml; sonra ş&ouml;yle devam etti: <em>&ldquo;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &lsquo;Ey <strong>Mehdi</strong>, bana bağışta bulun, bana bağışta bulun&rsquo; diyecek. Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&rdquo; </em><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	25- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	26- Taberan&icirc;, Avf bin Malik&rsquo;ten Resulullah (s.a.a.)&rsquo;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir:</p>\n\n<p>\n	<em>&ldquo;Ey Avf, &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik, geri kalanı ise cehennemliktir.&rdquo; </em></p>\n\n<p>\n	Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen, ona t&acirc;bi ol ki, hidayete erenlerden olasın.&rdquo; </em><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	27- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bel&acirc; inecektir. &Ouml;yle ki, ondan daha ağır bir bel&acirc; duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;n de ehli, yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer, tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte bulunan b&uuml;t&uuml;n yağmuru Allah, onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&rsquo;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&rdquo;</em> <a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu, ancak Şeyhyan&rsquo;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&rsquo;ın sahibinin de naklettiğini, Taberan&icirc;&rsquo;nin Mu&rsquo;cem adlı kitabında, Ebu Nuaym&rsquo;in de Menakıb&rsquo;&uuml;l-Mehdi adlı kitabında tahri&ccedil; ettiğini kaydetmiştir.</p>\n\n<p>\n	28- Huzeyfe el-Yeman&icirc;&rsquo;den; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle dediğini duydum:</p>\n\n<p>\n	<em>&ldquo;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmetin vay h&acirc;line! Kendilerine itaat edenler hari&ccedil;, M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;l&acirc;kat ettiğinde diliyle onlara yağcılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İsl&acirc;m dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri hel&acirc;k edecek ve &uuml;mmeti fesadından sonra tekrar ısl&acirc;h edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&rsquo;imden bir kişi, h&uuml;k&ucirc;mete kavuşup İsl&acirc;m&rsquo;ı muzaffer kılacaktır. Allah vaadine hil&acirc;f etmez. O, vaadini ger&ccedil;ekleştirmeye kadirdir.&rdquo; </em><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	29- Katade&rsquo;den; dedi ki: &ldquo;Said bin Musayyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet, o haktır, Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi. Ben: &lsquo;Fatıma&rsquo;nın hangi evl&acirc;dındandır?&rsquo; dedim. Said: &lsquo;Şimdilik bu kadarı yeter.&rsquo; cevabını verdi.&rdquo;</p>\n\n<p>\n	El-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabının ikinci babında da Nuaym bin Hammad, Katade&rsquo;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &ldquo;Said bin Museyyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet.&rsquo; dedi. Ben: &lsquo;O kimdendir?&rsquo; dedim. O: &lsquo;Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	30- Abdullah&rsquo;tan; dedi ki: Bizler Resulullah&rsquo;ın huzurunda bulunduğumuz bir sırada Haşim Oğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-i Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor ki: Bu arada ben: &ldquo;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz.&rdquo; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&rsquo;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bel&acirc;, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&rsquo;imden bir kişiye verinceye kadar razı olmayacaklar. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek olsa bile onlara katılsın.&rdquo; </em><a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu hadisin benzerini el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabında da nakletmiş ve sonunda da &ldquo;Emekleyerek bile olsa katılın; &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&rsquo;dir.&rdquo; ibaretini eklemiştir.</p>\n\n<p>\n	31- Ali (a.s)&rsquo;dan; dedi ki:</p>\n\n<p>\n	&ldquo;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;ten midir? Yoksa diğerlerinden mi?&rdquo; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra da onların kalbini bizimle birleştirerek kardeş kılacaktır.&rdquo; </em></p>\n\n<p>\n	el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberan&icirc;, onu Mucem&rsquo;&uuml;l-Evsat adlı kitabında, Ebu Nuaym, onu Hilyet&rsquo;&uuml;l-Evliya adlı kitabında ve Abdurrahman bin Hatem, onu el-Eval&icirc; adlı kitabında nakletmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	32- Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rdquo; </em></p>\n\n<p>\n	Yine Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek: &lsquo;Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rsquo; diye nida edecek.&rdquo; </em><a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&rdquo; </em><a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebu Said Hudr&icirc; ve Cabir bin Abdullah&rsquo;tan; dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&rdquo; </em><a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Veddak&rsquo;tan; dedi ki:</p>\n\n<p>\n	Ben Ebu Said Hudr&icirc;&rsquo;ye: &ldquo;Andolsun Allah&rsquo;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın.&rdquo; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &ldquo;Eğer Allah Resul&uuml;&rsquo;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona &lsquo;Al!&rsquo; diyecek; kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&rdquo; </em><a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- Ebu Nazre&rsquo;den; dedi ki:</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;ın yanında oturuyorduk. Bu arada Cabir: &ldquo;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml;, ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Acem tarafından; onlar bunu engelleyecektir.&rdquo; dedi. Sonra ş&ouml;yle dedi: &ldquo;İleride Şam ehli i&ccedil;in de ne bir dinar, ne de bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Rum tarafından engelleme olacak.&rdquo; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: Allah Resul&uuml; (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em></p>\n\n<p>\n	Bu hadisi nakleden Cerir diyor ki: &ldquo;Ben Ebu Nazre ve Ebu&rsquo;l-Al&acirc;&rsquo;ya: &ldquo;Acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo; dedim. Onların her ikisi de: &ldquo;Hayır.&rdquo; dediler.</p>\n\n<p>\n	Ayrıca İbn&rsquo;&uuml;l-M&uuml;senna, Abdulvahhab&rsquo;tan, o da Cerir&rsquo;den aynı senetle bu hadisin benzerini nakletmiştir.&rdquo; <a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&rsquo;tan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&rsquo;den gayri hi&ccedil; kimse doğrultamayacaktır.&rdquo; </em><a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- İbn-i Abbas&rsquo;tan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bir &uuml;mmet ki, ben onun başında, İsa onun sonunda ve <strong>Mehdi</strong> de onun ortasındadır, nasıl hel&acirc;k olabilir?&rdquo; </em><a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah bin Haris bin Caz&icirc; Zabid&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em> ortamı hazırlayacaklardır.&rdquo; </em><a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	40- Abdullah İbn-i &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bu iş, </em>-imamet ve İsl&acirc;m toplumunun &ouml;nderliği-<em> insanlardan iki kişi kalıncaya kadar daim&icirc; olarak Kureyş&rsquo;te olacaktır.&rdquo;</em> <a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- M&uuml;sned-i Ahmed bin Hanbel, c.1, s.99, hadis: 734; S&uuml;nen-i Eb&icirc; Davud, hadis: 3734; İtikad-ı Beyhak&icirc;, s.105; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432; Nur&rsquo;&uuml;l-Ebsar, s.145.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Sahih-i Tirmiz&icirc;, hadis: 2157; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; S&uuml;nen-i Eb&icirc; Davud, hadis: 3733.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- M&uuml;sned-i Ahmed, c.3, s.36, hadis: 10887; el-M&uuml;stedrek, c.4, s.557; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.186.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Zehair&rsquo;ul-Ukba, s.136, Mısır basımı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488-490. Bu hadisi Ebu Nuaym de Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2156. Tirmiz&icirc;, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudr&icirc;, &Uuml;mm&uuml; Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- S&uuml;nen-i İbn-i Mace, hadis: 3769; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30, es-Savaik&rsquo;ul-Muhrika, on ikinci ayet; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 36. Hadis; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.97; Kurtub&icirc;, Tezkire, s.619; el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.280, Ebu&rsquo;l-Al&acirc; Attar, el-Erbaun, s.301; Cami&rsquo;us-Sağir, c.2, s.377; el-Hav&icirc; Li&rsquo;l-Fetava, s.64, İsaf&rsquo;ur-Rağib&icirc;n, s.150, ve...</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.494,</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.285, 445.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- a.g.e. s.492.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- a.g.e. s.467.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10780, 10791, 10887, 10706, 11238, M&uuml;ntehab-u Kenz&rsquo;&uuml;l-Ummal, c.6, s.29; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.137; Nur&rsquo;&uuml;l-Ebsar, s.155, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.469.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Feraid&rsquo;us-Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4067.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Sahih-i M&uuml;slim, hadis: 225, M&uuml;sned-i Ahmed, hadis: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Sahih-i Buhar&icirc;, hadis: 3193, Sahih-i M&uuml;slim, hadis: 222, 223, 224, M&uuml;sned-i Ahmed, hadis: 7355, 8077.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;sned-i Ahmed, hadis: 610, S&uuml;nen-i İbn-i Mace, hadis: 4075; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9243, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488; Cevahir&rsquo;&uuml;l-Ikdeyn, s.432 ve...</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3735; S&uuml;nen-i İbn-i Mace, hadis: 4076, M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.96; et-Tac&rsquo;&uuml;l-Camiu Li&rsquo;l-Usul, c.5, s.364; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432, ve..</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.435, Savaik-&uuml;l Muhrika, s.309, Zehair-&uuml;l Ukba, s.15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.295; İbn-i Şirveyh-i Deylem&icirc;, el-Firdevs, Elif ve L&acirc;m babı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.181, 435 ve 489; Nur&rsquo;&uuml;l-Ebsar, s.154.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.558, el-M&uuml;sned, c.3, s.28, 70, hadis: 10791, 11238; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 2. Hadis; Telhis&rsquo;ul-M&uuml;stedrek, c.4, s.558, ve el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.63.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;sd&rsquo;&uuml;l-Gabe, c.1, s.259; Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 37. Hadis; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.98; es-Savaik&rsquo;ul-Muhrika, s.99; el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.64; Cami&rsquo;us-Sağir, c.2, s.33; el-Fusu&rsquo;&uuml;l-M&uuml;himme, s.280; el-İsabe, c.4, s.31; Mecma&rsquo;uz-Zevaid, c.5, s.190; el-Erbaun, s.299; el-Kureb F&icirc; Muhabbet&rsquo;il-Arab, s.134; Nur&rsquo;&uuml;l-Ebsar, s.231; el-Feth&rsquo;&uuml;l-Kebir, c.2, s.164.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, Meveddet&rsquo;&uuml;l-Kurba, s.96.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9245; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.188.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2158. Tirmiz&icirc;, Ebu İsa&rsquo;dan naklen bu hadisin hasen olduğunu kayderek, onun bir&ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10737; et-Tac&rsquo;&uuml;l-Cami Li&rsquo;l-Usul, c.5, s.364.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3736; el-M&uuml;stedrek, c.4, s.557; et-Tac, c.5, s.364; Nur&rsquo;&uuml;l-Ebsar, s.145; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30 ve...</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- el-Hav&icirc; Li&rsquo;l-Feteva, c.2, s.67; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.404.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.1334; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.341, ve...</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448, el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4072.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.491; Nur&rsquo;&uuml;l-Ebsar, s.155; el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman; el-Mel&acirc;him ve&rsquo;l-Fiten, 191. bab.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Ebu Nuaym, Erbaune Hadisen, 16. Ve 17. hadis.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.423; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.135.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Sahih-i M&uuml;slim, hadis: 5190, 5191; M&uuml;sned-i Ahmed, hadis: 10589, 10911, 11030, 11152, 11478; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.182, 230; et-Tac&rsquo;ul-Cami Li&rsquo;l-Usul, c.5 s.363.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- M&uuml;sned-i Ahmed, hadis: 11502.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Sahih-i M&uuml;slim, hadis: 5189; M&uuml;sned-i Ahmed, hadis: 13886.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, 259.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Tarih-i İbn-i Asakir, c.2, s.62; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30-31; es-Siret&rsquo;&uuml;l-Halebiyye, c.1, s.227.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4078.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- Sahih-i Buhar&icirc;, hadis: 324 ve 6607; Sahih-i M&uuml;slim, hadis: 3392; M&uuml;sned-i Ahmed, hadis: 4519, 4600 ve 5847.</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinde Hz. Mehdi','','trash','open','open','','ehl-i-sunnet-hadislerinde-hz-mehdi__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2560',0,'post','',0),(2561,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h4 style=\"text-align: right;\">\n	Mehdi AKSU/Erenler2</h4>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','trash','open','open','','kisaca-imam-mehdinin-hayati__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2561',0,'post','',0),(2562,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h4 style=\"text-align: right;\">\n	Abdullah TURAN/Erenler3</h4>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında Hz. Mehdi\'ye İnanmak','','trash','open','open','','islam-kaynaklarinda-hz-mehdiye-inanmak__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2562',0,'post','',0),(2563,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h5 style=\"text-align: right;\">\n	Cafer BENDİDERYA/Erenler 4-5</h5>\n\n<p>\n	İslam&#39;ın&nbsp; temel esasları ve siyasi, toplumsal, ekonomik, k&uuml;lt&uuml;rel değerleri ve diğer &ouml;ğretileri, İslam Peygamberi (s.a.a) ve masum imamların d&ouml;neminde (H. 260 yılına kadar) a&ccedil;ıklanmıştır. Her ne kadar bu d&ouml;nem zarfında Allah Resul&uuml;&rsquo;n&uuml;n vefatından sonra iktidarı ele ge&ccedil;iren despot y&ouml;neticilerin ve muhaliflerin Ehl-i Beyt&rsquo;e karşı şiddetli baskıları ve engellemeleri olduysa da,&nbsp; yine de masum imamlar (a.s), fırsatları değerlendirerek İslam&icirc; meseleleri &ccedil;eşitli boyutlarıyla a&ccedil;ıkladılar. Artık İslam&icirc; &ouml;ğretiler &ouml;yle bir d&uuml;zeyde a&ccedil;ıklığa kavuşmuştu ki, İslam dini, her t&uuml;rl&uuml; tartışmalara b&uuml;t&uuml;n boyutlarıyla cevap verebilecek ve insanlığın b&uuml;t&uuml;n ihtiya&ccedil;larını karşılayabilecek evrensel h&uuml;k&uuml;met kurabilme kabiliyetine ulaşmıştı.</p>\n\n<p>\n	Zaten bu iktidarın dar kapsamlı da olsa bir &ouml;rneği, İslam&#39;ın aziz peygamberi (s.a.a) ve Emir-&uuml;l M&ucirc;minin Ali (a.s) vasıtasıyla uygulanmış ve insanlığa onun adilane y&ouml;netim şekli bir nebze de olsa tattırılmıştı. Buna binaen, Hz.<strong> Mehdi</strong>&#39;nin (a.s) imamete ulaşma zamanına kadar Allah tarafından evrensel tek bir h&uuml;k&uuml;met ortamı hazırlanmış; İslam&icirc; kanun ve h&uuml;k&uuml;mler tedvin edilmiş ve İslam&icirc; adaletin numunesi g&ouml;sterilmiş ve bilfiil tatbik edilmişti; ama hen&uuml;z insanlar bu ilahi h&uuml;k&uuml;metin ger&ccedil;ekleşmesi i&ccedil;in hazır değillerdi, eğer insanlar bu iktidarı kabul etmeye hazır olsalardı, İmam-ı Zaman gaybete &ccedil;ekilmez, ilah&icirc; kanunu uygulamaya koyulur ve İslam&#39;ın adil iktidarını d&uuml;nyanın baştan başa tamamına yerleştirirdi. Dolayısıyla Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın gaybete &ccedil;ekilmesi ve gaybet-i suğra&rsquo;sının (kısa gaybetinin), gaybet-i kubra&#39;ya (b&uuml;y&uuml;k gaybete) d&ouml;n&uuml;şmesi insanların hen&uuml;z b&ouml;yle bir y&ouml;netime hazır olmayışlarından kaynaklanabilir ve aynı gerek&ccedil;eyle de devam etmiş olabilir. Bu gerek&ccedil;e dikkate alınırsa Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın, ancak halkın her bakımdan onun h&uuml;k&uuml;metine hazır olup kabul edecekleri bir zamanda zuhur edeceği anlaşılmaktadır.</p>\n\n<p>\n	Ehl-i Beyt alimlerinin başta gelenlerinden olan rahmetli H&acirc;ce Nasiruddin Tusi gaybetin gerek&ccedil;eleri hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;Hz.<strong> Mehdi</strong>&#39;nin (a.s) gaybetinin sebebi ne Allah Teala&#39;dır, ne de o hazretin kendisi. Gaybetin sebebi, halkın tutumu ve masum imamın y&ouml;netiminden ka&ccedil;ınmalarıdır. Dolayısıyla gaybetin sebebi ortadan kalkığı zaman zuhur ger&ccedil;ekleşecektir.&rdquo;</p>\n\n<p>\n	Elbette gaybet olayı ilahi hikmet gereğince ge&ccedil;ekleşmiştir ve biz onun esrarının tamamını bilmiyoruz; ama gaybetin asıl sırrı bu olabilir. On bir masumun imameti m&uuml;ddetince insanların tuğyan ve itaatsizliği tecr&uuml;be edilmiş ve halkın onlardan sapması ve onları desteklemeyişleri bu m&uuml;ddet zarfında tamamen belli olmuştu. Halkın, İslam&#39;ın &acirc;dil iktidarının h&uuml;km&uuml; altına girmek istemeyişlerinde ş&uuml;phe kalmamıştı; b&ouml;yle bir ortamda, gaybet tabii bir meseledir ve aslında onun toplumda zuhur ve huzuru sorulup durur, b&ouml;yle bir vaziyette İmam <strong>Mehdi </strong>ne diye toplumda zahir olsun ki? İmam <strong>Mehdi (a.s) </strong>zuhuruna ortam hazırlanıncaya kadar gaybet edecek ve kendi vazifelerini gizli olarak yerine getirecektir. Bu arada onu ger&ccedil;ekten g&ouml;rmek isteyenleri kendini ziyaret ve desteklemeye muvaffak edecektir. <strong>&ldquo;Bir kavim kendisini değiştirmedik&ccedil;e Allah onu değiştirmez.&rdquo;</strong></p>\n\n<p>\n	Bu sır, zuhur vaktine kadar gizli kalacak ve o zaman b&uuml;t&uuml;n insanlar gaybetin sebebinin kendi varlıklarında gizli olduğu halde bundan niye gafil olduklarını anlayacaklar. Dolayısıyla İmam&#39;ın zuhur etmesi i&ccedil;in insanların kendilerini daha fazla hazırlamaları, ıslah edip yanlışlıklarından d&ouml;nmeleri gerekir. Oysa onlar bir takım fasık ve zalim y&ouml;netimlere g&ouml;n&uuml;l bağlamış, bu y&ouml;netimlerin dertlerine deva olabileceğini ve onların g&ouml;sterişli teşkilatlarının bir işe yarayacağını sanmışlardır.</p>\n\n<p>\n	Elbette, &ldquo;Hz.<strong> Mehdi (a.s)</strong>&#39;ın gaybet etmesine &ndash;kayba &ccedil;ekilmesine- sebep olan halkın kendisidir&rdquo; c&uuml;mlesinin manası; istisnasız herkesin bu b&uuml;y&uuml;k g&uuml;naha ortak olduğu anlamında değildir. Bu c&uuml;mlenin manası, hen&uuml;z halkın arasında hazretin zuhuru i&ccedil;in gerekli olan taraftar sayısının oluşmadığıdır. Yoksa a&ccedil;ıktır ki gaybet s&uuml;recinin başlamasından bu tarafa her zaman i&ccedil;in o hazretin y&ouml;netimi i&ccedil;in hazır olup bekleyen y&uuml;ce insanlar var olmuş ve var olmaya devam etmektedir de. Ama hen&uuml;z toplumun genelinde b&ouml;yle bir hazırlık ve beklenti s&ouml;z konusu değildir; a&ccedil;ıktır ki, hazırlıklı olmayan bir toplum da onun iktidarına muhalif olacaktır. Dolayısıyla bu s&uuml;re&ccedil; devam ettik&ccedil;e gaybet de devam&nbsp; edecektir. Aslında Allah Teala gaybet vasıtasıyla Hz.<strong> Mehdi </strong>(a.s)&rsquo;ı &ouml;l&uuml;mden korumuştur. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın vadettiği zamandan &ouml;nce zuhur ederse, onu da diğer masum imamlar gibi şehit edebilirler; b&ouml;ylece de ilahi g&ouml;revini yerine getirmeye muvaffak olamaz ve zuhuru, toplumsal hedefine erişemez.</p>\n\n<p>\n	Rahmetli Kuleyni <em>&ldquo;Kafi&rdquo;</em> kitabında ve Şeyh Tusi <em>&ldquo;Gaybet&rdquo;</em> kitabında Z&uuml;r&acirc;re&rsquo;nin ş&ouml;yle dediğini nakletmişlerdir: &ldquo;Ben İmam Sadık (a.s)&rsquo;ın huzuruna vardığımda o hazretin: &ldquo;<strong>Mehdi</strong> (a.s) kıyam etmeden &ouml;nce, gaybet edecektir&rdquo; buyurduğunu duydum. &ldquo;Ni&ccedil;in?&rdquo; dedim:</p>\n\n<p>\n	İmam (a.s): &ldquo;Korku y&uuml;z&uuml;nden&rdquo; buyurdular. Sonra da &ouml;ld&uuml;r&uuml;lme korkusuna kinaye olarak karnına işaret&nbsp; ettiler.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonra hadislerden anlaşıldığı &uuml;zere İmam <strong>Mehdi</strong> (a.s)&rsquo;ın, kıyam zamanına kadar, takiyyeyle bile olsa, hi&ccedil;bir batıl rejim ve iktidarı tanımaması; hi&ccedil;bir zalim y&ouml;netici ve sultana takiyyeyle olsa bile biat etmemesi ve hi&ccedil;bir zalimin h&uuml;k&uuml;met ve saltanat boyunduruğu altına girmemesi gerekmektedir. İmam Sadık (a.s) buyurmuşlardır ki: &ldquo;<strong>Mehdi</strong> hi&ccedil; kimseyle ahd, akid ve biati olmadığı bir halde kıyam edecektir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Zira ger&ccedil;eğe uygun hareket etmesi ve Allah&#39;ın dinini kamil bir şekilde perdesiz, korkusuz ve m&uuml;l&acirc;hazasız uygulayarak toplumda hakim kılması i&ccedil;in hi&ccedil; bir ahd, s&ouml;zleşme ve kayırmaya mahkum olmaması icap etmektedir.</p>\n\n<p>\n	&Ouml;yle ki, tamamen a&ccedil;ık bir ge&ccedil;mişle ve hi&ccedil; kimseye karşı taahh&uuml;t sorumluluğu olmaksızın zuhur edecek ve b&uuml;t&uuml;n fasık h&uuml;k&uuml;metlerin defterini d&uuml;recek ve İslam&#39;ı d&uuml;nyaya hakim kılacaktır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Usul-i K&acirc;fi</em>, c.1 s.337.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> <em>- a.g.e.,</em> c.1, s.342.</p>\n	</div>\n</div>','Gaybet Meselesi','','trash','open','open','','gaybet-meselesi__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2563',0,'post','',0),(2564,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p align=\"right\">\n	<strong>S. Suca KARAKUŞ</strong>/Erenler 4-5</p>\n\n<p>\n	Masum imamın varlığının hikmetini bilmeyen bazı kimseler; &ldquo;İnsanların ulaşamadığı gaip imamın ne faydası var?&rdquo; diye sorarlar. Oysa masum &ouml;nderin varlığının hikmetini, sadece aşik&acirc;r olup insanlara yol g&ouml;stermek ve toplumsal sorunları &ccedil;&ouml;zmek gibi işlerle sınırlamak, ger&ccedil;ekte masum &ouml;nderin makamını idrak etmemekten kaynaklanmaktadır. Ger&ccedil;ek şudur ki, her ne kadar insanlar, masum &ouml;nderin aşik&acirc;r olmaması y&uuml;z&uuml;nden gaybet d&ouml;neminde bir&ccedil;ok feyizden mahrum kalıyorlarsa da, bir&ccedil;ok y&ouml;nden de masum &ouml;nderin varlığından faydalanmaktadırlar. Allah Te&acirc;l&acirc;&rsquo;nın yery&uuml;z&uuml;ndeki halifesi olan masum imam gibi k&acirc;mil h&uuml;ccetlerin varlığının hikmeti Hz.Resulullah ve Ehl-i Beyt İmamları&rsquo;ndan gelen hadislerde ele alınmış ve varlıklarının bazı hikmetlerine işaretle yery&uuml;z&uuml;n&uuml;n il&acirc;h&icirc; h&uuml;ccetten yoksun kalmasının imk&acirc;nsız olduğu vurgulanmıştır. Bu hikmetlerden bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a) İnsan-ı k&acirc;mil olan masum &ouml;nder (a.s), madde &acirc;lemi ile rubub&icirc; &acirc;lem arasında bir rabıtadır.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) Allah&rsquo;ın son h&uuml;cceti olan Hz. <strong>Mehdi</strong>&rsquo;nin gaybet edeceğinden s&ouml;z edince, kendisine y&ouml;neltilen: &ldquo;Gaybet d&ouml;neminde Hz.<strong>Mehdi</strong>&rsquo;nin varlığının ne gibi bir faydası olacaktır?&rdquo; şeklindeki bir soruya:</p>\n\n<p>\n	<em>&ldquo;Beni peygamber olarak g&ouml;nderen Allah&rsquo;a andolsun ki, insanlar gaybet d&ouml;neminde, bulutların arkasında kalan g&uuml;neşten faydalandıkları gibi ondan faydalanırlar&rdquo;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> cevabını vermiştir.</p>\n\n<p>\n	Yine &ldquo;Yenabiu&rsquo;l-Mevedde&rdquo; adlı kitapta S&uuml;leyman A&rsquo;meş bin Mehran yoluyla İmam Sadık (a.s)&rsquo;dan nakledilir ki, İmam Zeynelabidin (a.s) ş&ouml;yle buyurdu: &ldquo;<em>Biz, M&uuml;sl&uuml;manların imamı, d&uuml;nya ehlinin h&uuml;ccetiyiz. Yıldızların g&ouml;k ehline g&uuml;vence ve kurtuluş vesilesi olduğu gibi, bizler de yer ehlinin g&uuml;vence kaynağı ve kurtuluş vesilesiyiz. Bizim h&uuml;rmetimize, Allah istemedik&ccedil;e g&ouml;kten bir şey yere d&uuml;şmez. Bizim vasıtamızla Hakk&rsquo;ın rahmet yağmuru yağmakta ve yery&uuml;z&uuml; bereketlerini &ccedil;ıkarmaktadır; eğer biz yery&uuml;z&uuml;nde olmasaydık,&nbsp; yery&uuml;z&uuml; &uuml;zerindekileri yutardı. Allah Te&acirc;l&acirc;, Adem (a.s)&rsquo;ı yarattığı g&uuml;nden beri yery&uuml;z&uuml; hi&ccedil;bir zaman h&uuml;ccetsiz kalmamıştır. Ama bu h&uuml;ccet bazen zahirdir ve tanınır, bazen de gaip ve gizlidir. Kıyamete kadar da yery&uuml;z&uuml; h&uuml;ccetsiz kalmayacaktır. Eğer imam olmazsa Allah&rsquo;a (hakkıyla) ibadet edilmez.&rdquo; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong><em><strong>[2]</strong></em></strong></a></p>\n\n<p>\n	b) Yaratılışın gayesi olan, tam bir marifetle her şeyin tek yaratıcısı olan y&uuml;ce Allah&rsquo;a ibadet etmek, ancak masum &ouml;nderin varlığıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Bakınız; melekler insan t&uuml;r&uuml;n&uuml;n fesatlarıyla iyiliklerini mukayese ederek: <strong>&ldquo;Biz seni &ouml;v&uuml;p-y&uuml;celtir ve (s&uuml;rekli) takdis edip dururken, orada bozgunculuk &ccedil;ıkaracak ve kan akıtacak birini mi var edeceksin?&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> şeklindeki s&ouml;zleriyle onun yaratılışına itiraz edip insanın yaratılışını istemediklerini izhar edince, Allah Te&acirc;l&acirc;, insan t&uuml;r&uuml;n&uuml;n babası olan Hz. Adem&rsquo;in, Allah&rsquo;ı k&acirc;mil olarak tanımasına, O&rsquo;na kulluk ve ibadet etmesine vesile olacak m&uuml;lk ve melekut &acirc;lemi hakkındaki k&acirc;mil ilmini meleklere g&ouml;sterip onların bundan aciz kaldıklarını kanıtlayarak, insan t&uuml;r&uuml;n&uuml;n nelere layık olduğunu ve ne kadar y&uuml;ce bir makama ulaşabileceğini belgelemiş ve onların insan hakkındaki bilgilerinin yetersiz olduğunu g&ouml;zleri &ouml;n&uuml;ne sererek yanıldıklarını kanıtlamıştır.</p>\n\n<p>\n	B&ouml;ylece Hz. Adem (a.s), &acirc;lemlerin Rabbinin emriyle &uuml;st&uuml;n bilgisini meleklere kanıtlayınca, melekler, insan t&uuml;r&uuml;nden olan il&acirc;h&icirc; h&uuml;ccetlerin varlığının hakikatini ve onların Allah yanındaki y&uuml;ce makamını g&ouml;rd&uuml;ler ve beşer t&uuml;r&uuml;nden olan insan-ı k&acirc;milin Allah&rsquo;ı hamd ve tesbih etmesiyle, kendilerinin tesbih ve kutsamalarının mukayese edilemeyeceğinin, yaratılışından endişe duydukları beşer t&uuml;r&uuml;nden b&ouml;yle se&ccedil;kin kişilerin de varolacağının, dolayısıyla da beşerin yaratılışının yerli yerinde, layık ve tercih edilir bir yaratılış olduğunun bilincine vardılar.</p>\n\n<p>\n	Demek ki, aslında yaratılışın gaye ve felsefesini a&ccedil;ık&ccedil;a ortaya koyan şey, b&uuml;t&uuml;n meleklerin baş eğdiği bu se&ccedil;kin kişilerin varlığıdır. &Ccedil;&uuml;nk&uuml; se&ccedil;kin kişilerin ibadetleri eşsizdir ve hi&ccedil;bir ibadet onların ibadetlerinin yerini dolduramaz. O halde il&acirc;h&icirc; h&uuml;ccetlerin varlığı, beşerin başlangıcı ve ilk yaratılışı i&ccedil;in ikna edici bir delil olduğu gibi, hayatın ve beşeriyet silsilesinin devamı i&ccedil;in de ikna edici yegane delildir. Sonu&ccedil; olarak il&acirc;h&icirc; h&uuml;ccet insanlık toplumunda daima mevcut olmalıdır.</p>\n\n<p>\n	Eğer varlık nimeti bizi de kapsıyorsa, bu, insan-ı k&acirc;mil olan liyakatli kişilerin varlıklarının bereketindendir. Eğer insan-ı k&acirc;mil olan bu değerli zatlar olmasaydı, biz de var olmazdık. Varlık elbisesini giymiş olduğumuz şu anda dahi, eğer onlardan biri aramızda olmazsa, varlık hikmetimizi kaybeder, yok olup gideriz. O halde insan-ı k&acirc;mil olan il&acirc;h&icirc; h&uuml;ccetler, yalnız maarif ve ilimlerde biz insanoğlunun velinimeti olmakla kalmayıp, varlık nimetinde de velinimetlerimiz, yine onlardır.</p>\n\n<p>\n	Ehl-i Beyt İmamları tarafından gelen Ziyaret-i Camia&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<em>&ldquo;Ey velinimetlerim! &Ouml;vg&uuml;n&uuml;z&uuml; sayıp bitiremem ve hakikatinizi ger&ccedil;ek anlamıyla &ouml;vemem, makam ve mevkinizi nitelendirmekten acizim, iyilerin nuru ve salihlerin hidayet edicisi sizsiniz; siz, her şeye g&uuml;c&uuml; yeten Allah&rsquo;ın h&uuml;ccetlerisiniz. Allah, yaratılışı sizinle başlattı ve sizinle bitirecektir. O, sizin hatırınız i&ccedil;in yağmur yağdırır ve sizin hatırınız i&ccedil;in g&ouml;ky&uuml;z&uuml;n&uuml;n yere kapanmasını engeller ve sizin hatırınız i&ccedil;in &uuml;z&uuml;nt&uuml;leri giderir, zorlukları bertaraf eder.&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s) değerli babaları İmam Bakır (a.s)&rsquo;dan naklediyorlar ki:</p>\n\n<p>\n	<em>&ldquo;...Bizim ibadetlerimizle aziz ve celil Allah&rsquo;a ibadet edilir, eğer biz olmasaydık Allah&rsquo;a hakkıyla ibadet edilmezdi</em>.<em>&rdquo;</em> <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Yine bir&ccedil;ok rivayetlerde buyurmuşlardır ki: <em>&ldquo;Yery&uuml;z&uuml; hi&ccedil; bir zaman masum bir &ouml;ndersiz bırakılmaz.&rdquo;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuşlardır ki:<em> &ldquo;Vallahi, Allah Hz.Adem&rsquo;in ruhunu aldığı vakitten itibaren yery&uuml;z&uuml;n&uuml; masum imamdan mahrum bırakmamıştır. Halk onun vasıtasıyla Allah&rsquo;a ulaşır. O, Allah&rsquo;ın halka h&uuml;ccetidir ve yery&uuml;z&uuml; Allah&rsquo;ın halka h&uuml;cceti olan imam olmaksızın bir an bile b&acirc;ki kalmaz.&rdquo; </em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>c) Masum İmam (a.s) insanları manevi boyutta hidayet eder</strong>.</p>\n\n<p>\n	Masum imam, zahiri ameller merhalesinde hidayet edici ve kılavuz olduğu gibi, manevi hayat aşamasında da hidayet edicidir ve amellerin hakikati onun hidayetiyle hedefine ulaşır. Allah Te&acirc;l&acirc; Kur&rsquo;an-ı Kerim&rsquo;de buyuruyor ki: &ldquo;<strong>Onları &ouml;yle rehberler kıldık ki, emrimizle halkı doğru yola sevk ederler ve onlara hayırlı işleri vahyettik.</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Başka bir yerde de buyuruyor ki: &ldquo;<strong>Ve i&ccedil;lerinden, sabrettikleri i&ccedil;in onları emrimizle doğru yola sevk edecek rehberler tayin etmiştik.</strong>&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt tefsircisi Tabatabai ş&ouml;yle yazar: &ldquo;Bu ve benzeri ayetlerden anlaşılmaktadır ki, İmam (a.s), zahiri hidayet ve aydınlatmanın yanı sıra soyut ve melekler &acirc;lemi cinsinden olan bir &ccedil;eşit manevi hidayete de sahiptir. Onlar, batini hakikat ve nuraniyetleri ile halktan iyi kimselerin kalbinde tesir ve tasarruf eder ve onları yaratılışlarının son hedefi olan kemal derecelerine cezbederler.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Demek ki, il&acirc;h&icirc; h&uuml;ccet ve halkın hidayet&ccedil;isi olarak Hz.<strong> Mehdi</strong> (a.s)&#39;ın varlığını gerekli g&ouml;ren biz Ehl-i Beyt dostlarının bu inancına; &ldquo;Hz.<strong> Mehdi </strong>(a.s)&#39;ın gaybeti bu maksadı bozuyor, gaybeti nedeniyle halkın ulaşma imk&acirc;nı olmayan bir imamın varlığının ne faydası var?&rdquo; şeklinde itiraz edenler, ger&ccedil;ekte imametin ger&ccedil;ek manasının bilincine varmamışlardır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar, imamın vazifesinin yalnızca maariflerin dış y&uuml;z&uuml;n&uuml; a&ccedil;ıklamak ve halkın zahiri kılavuzluğuyla sınırlı olmadığını, halkın zahiri hidayetinin yanı sıra, batini velayet ve amellerin manevi rehberliğinin de masum &ouml;ndere ait olduğunun farkında değillerdir. Oysa masum imamın asıl g&ouml;revi, halkın manevi hayatını d&uuml;zene sokmak ve onlara Hakka&rsquo;a ulaşmakta kılavuzluk edip destek olmaktır. Masum imamın fizik&icirc; huzuru veya gaybetinin ise, bu konuda bir tesiri yoktur. İmam her ne kadar halkın g&ouml;z&uuml;nden saklı olsa da, batıni yolla onların nefisleri ve ruhlarıyla bağlantılıdır. Ve her ne kadar şimdiye dek zahir olup evrensel ıslahını yapma vakti gelmemişse de, manevi boyuttaki kılavuzluğu i&ccedil;in varlığının zorunlu olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Merhum Hace Nasir-i Tusi (r.a) diyor ki: &ldquo;Onun varlığı bir l&uuml;tuftur, hakimiyeti de başka bir l&uuml;tuf, şu anda g&ouml;r&uuml;n&uuml;rde olmayışı ise bizim y&uuml;z&uuml;m&uuml;zdendir.&rdquo;</p>\n\n<p>\n	Eğer halk, faydasında ş&uuml;phe olmayan g&uuml;neşten uzaklaşmış ve g&uuml;neşin doğrudan yansıyan nurunun kendilerine ulaşmasına engel olmuşlarsa, bu g&uuml;neşten kaynaklanan bir hata veya g&uuml;neşin var olmadığına bir delil değildir; hata g&uuml;neşten uzaklaşan ve onun nurundan kendini gizleyen halktadır. Bu durumda halk, g&uuml;neşin hi&ccedil; bir faydası olmadığını zannetmemelidir. &Ccedil;&uuml;nk&uuml; g&uuml;neş olmasaydı, halk sığınaklarında dahi yaşayamazdı.Yine de varlığından uzaklaştıkları ve doğrudan yansıyan nurundan kendilerini gizledikleri bu g&uuml;neş, onlar i&ccedil;in &ccedil;alışma, beslenme ve hayat imk&acirc;nı sağlamaktadır.</p>\n\n<p>\n	Nitekim bazı hadislerde gaip İmam (a.s), bulut ardındaki g&uuml;neşe benzetilmiştir. S&uuml;leyman-ı A&rsquo;maş, İmam Sadık (a.s)&rsquo;dan: &ldquo;Halk Allah&rsquo;ın gaip olan h&uuml;ccetinden nasıl yararlanacak?&rdquo; diye sorduğunda, İmam (a.s): &ldquo;<em>Bulutlar g&uuml;neşi &ouml;rtm&uuml;ş olduğu halde insanların g&uuml;neşten yararlandığı gibi</em>.&rdquo; buyurmuşlardır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Cabir bin Abdullah-i Ensari de Peygamber&rsquo;den (s.a.a): &ldquo;Acaba insanlar gaybet zamanında imamdan bir fayda g&ouml;recekler mi?&rdquo; diye sorduğunda, Hz. Peygamber-i Ekrem (s.a.a):</p>\n\n<p>\n	&ldquo;<em>Evet,beni peygamberliğe g&ouml;nderene andolsun ki, onlar g&uuml;neşten nasıl yararlanıyorlarsa ondan da &ouml;ylece yararlanacak ve nurundan faydalanacaklardır. O, bulutlar ardında gizli kalsa da insanlar onun varlığından faydalanacaklardır</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> cevabını vermişlerdir.</p>\n\n<p>\n	<strong>d) Masum imam &uuml;mit kaynağıdır.&nbsp; </strong></p>\n\n<p>\n	Gaip İmam&rsquo;a inanmak, kurtuluşu beklemek ve onun zuhurunu g&ouml;zlemek, insanlara b&uuml;y&uuml;k bir &uuml;mit vermektedir. &Uuml;mit, başarı ve ilerlemede en b&uuml;y&uuml;k etkenlerden biridir. &Uuml;midini yitirmiş olan bir topluluk ise, asla başarıya ulaşamaz. Nitekim karargahta&nbsp; bulunan bir komutanın varlığı, askerlere &uuml;mit verir ve onların &ccedil;aba g&ouml;stermelerini sağlar. Komutanının &ouml;l&uuml;m haberini duyan bir ordu ise, ileri teknikle donanmış olsa dahi bozguna uğrayıp dağılıverir.</p>\n\n<p>\n	İşte bu y&uuml;zden, Ehl-i Beyt&rsquo;ten nakledilen hadislerde, kurtuluşu beklemek en b&uuml;y&uuml;k ibadet ve hak yolunda şehadete erişmeye eşdeğer sayılmıştır.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Kim, biz Ehl-i Beyt&rsquo;in velayetiyle kurtuluşu bekler bir halde &ouml;l&uuml;rse, K&acirc;im&rsquo;in (<strong>Mehdi</strong>&rsquo;nin) ordusunda yer alan kimsenin derecesinde olur.&rdquo;</em> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hz. Ali (a.s) da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Bizim devletimizi bekleyen kimse, Allah yolunda kanını d&ouml;ken ve canını veren kimse gibidir.&rdquo; </em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	e) İmam dinin korunmasına vesiledir.</p>\n\n<p>\n	Hz. Ali (a.s), her d&ouml;nemde insanların il&acirc;h&icirc; &ouml;nderlere olan ihtiya&ccedil;larını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; Allah i&ccedil;in h&uuml;ccet ve delille kıyam eden İmam&rsquo;dan yoksun kalmaz. Bazen o imam zahir ve g&ouml;r&uuml;n&uuml;rde bazen de gizlidedir. Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;ccet ve delilleri yok olmasın diye b&ouml;yle takdir edilmiştir. Onlar ka&ccedil; kişi ve nerededirler? (veya ne zamana kadar korku i&ccedil;erisinde ve gizlidedirler?) Allah&rsquo;a andolsun ki, sayı a&ccedil;ısından azdırlar, ama değer ve makam a&ccedil;ısından b&uuml;y&uuml;kt&uuml;rler. Allah Te&acirc;l&acirc;, onlar vasıtasıyla kendi h&uuml;ccet ve delillerini korumaktadır...&rdquo;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>&nbsp;</p>\n\n<p>\n	&nbsp;Zamanın ge&ccedil;mesi, şahsi fikir ve değerlendirmelerin dini konulara karıştırılıp din adına sunulması, sapık mekteplerin aldatıcı ve &ccedil;ekici propagandalarının din kılıfında sunulması, fasit ellerin semavi &ouml;ğretilere uzanması, İslam kanunlarının pratik alandan uzaklaştırılması gibi binlerce fakt&ouml;r el ele vererek, İslam kanunlarından bazılarının unutulmasına, asaletinin yitirilmesine ve tahrif edilmesine neden olur. Vahiy olarak inen bu &ouml;ğretiler, muhtelif beyinlere temas ederek siyahlaşır ve ilk g&uuml;nk&uuml; parlaklığını yitirir. Bu nurun, karanlık fikirlerin &ccedil;er&ccedil;evesinden ge&ccedil;mesi sonucunda, ışığı azalır ve yansıması zayıflar.</p>\n\n<p>\n	Durum b&ouml;yleyken acaba M&uuml;sl&uuml;manlar i&ccedil;inde, İslam&rsquo;ın yasa ve &ouml;ğretilerini gelecek nesiller i&ccedil;in olduğu gibi koruyacak birinin bulunması gerekmez mi? Acaba yeniden mi vahiy inecektir?! Kesinlikle hayır. &Ccedil;&uuml;nk&uuml; vahiy kapısı ebediyete dek kapanmıştır. &Ouml;yleyse asıl din nasıl korunmalı? Tahrifler ve hurafeler nasıl &ouml;nlenmeli? Bu, ancak masum bir imam vasıtasıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Buna ilaveten, <strong>İmam Mehdi</strong> (a.s) her yıl hac t&ouml;renine katılır, toplantılara gider, &ccedil;oğu zaman bazı m&uuml;minlerin meselelerini bir vasıtayla veya vasıtasız olarak halleder, hatta bazılarının onu g&ouml;rmesi ama tanımaması da m&uuml;mk&uuml;nd&uuml;r. İmam (a.s) ise onları g&ouml;r&uuml;r ve tanır, l&uuml;tf&uuml; bazı iyi kimselere şamil olur. Gaybet-i Suğra ve K&uuml;bra zamanında halktan bir&ccedil;ok kimse onunla g&ouml;r&uuml;şme şerefine ulaşmış, kerametini g&ouml;rm&uuml;ş ve sorunlarını halletmişlerdir.</p>\n\n<p>\n	Merhum Ayetullah Seyyid Sadruddin-i Sadr ş&ouml;yle yazar:</p>\n\n<p>\n	<em>&ldquo;el İhtiyar&rdquo;</em> kitabında gaybet zamanında Hz.<strong> Mehdi </strong>(a.s)&#39; ile g&ouml;r&uuml;ş&uuml;p buluşanların hikayeleri de yer almaktadır. Bunun, <em>&ldquo;Hz <strong>Mehdi&rsquo;</strong>yi g&ouml;rd&uuml;ğ&uuml;n&uuml; iddia edeni yalanlayın&rdquo;</em> diye gelen hadisle &ccedil;elişir bir yanı yoktur. &Ccedil;&uuml;nk&uuml; bu rivayetten maksat, aynı rivayetin başından da anlaşıldığı gibi, O Hazretin &ouml;zel el&ccedil;isiyim iddiasında bulunanı yalanlamaktır.</p>\n\n<p>\n	<strong>İmam Mehdi</strong> (a.s) gaybet d&ouml;neminde pek &ccedil;ok soruları cevaplamış, dini ve d&uuml;nyevi sorunlardan halkı kurtarmış, bir&ccedil;ok hastaya şifa vermiş, &ccedil;aresiz ve &acirc;cizlere hayat vermiş, yolunu yitirmişleri hidayet etmiş, susuzları suya kandırmış, zayıfların elinden tutmuştur.</p>\n\n<p>\n	Bu konuda, muhtelif zaman ve mekanlarda birbirini tanımayan g&uuml;venilir kimseler tarafından bir&ccedil;ok kitap yazılmış ve s&ouml;z&uuml;m&uuml;ze şahitlik edecek bir&ccedil;ok olaya değinilmiştir. &Ccedil;oğu kez insan bu kitapları okuyup, kitapda ge&ccedil;en olay ve şahitleri tam olarak anlayınca meselenin doğruluğuna kesinlikle emin olmaktadır.&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Bihar&uuml;&rsquo;l-Envar</em>, c.52, s.93.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Yenabi&uuml;&rsquo;l-Mevedde</em>, c.2, s.217.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Bakara, 30.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Usul-i Kafi</em>, c.1, s.193.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Usul-i Kafi</em>, c.1, s.178, h.2.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> <em>- a.g.e.</em>, c.1, s.178, h.8.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya, 73.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Secde, 24.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>İslam&rsquo;da Ehl-i Beyt</em>, s.260.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntehabu&rsquo;l-Eser</em>, s.271.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemalu&rsquo;d-Din</em>, c.1, s.265.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.357.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.327.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nehc-&uuml;l Belağa kısa s&ouml;zler no: 139.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>el-<strong>Mehdi</strong></em>, s.178- 179.</p>\n	</div>\n</div>','Gaybet Zamanında İmam (a.s)’ın Varlığının Faydaları','','trash','open','open','','gaybet-zamaninda-imam-a-sin-varliginin-faydalari__trashed','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',0,'http://islamex.com/?p=2564',0,'post','',0),(2565,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h5 style=\"text-align: right;\">\n	Seccat KARAKUŞ/Erenler 4-5</h5>\n\n<p style=\"margin-left:21.3pt;\">\n	On birinci İmamın şehadetinden sonra, Hicri 260 yılından 329 yılına kadar yani 69 yıllık s&uuml;re, İmam Mehdi (a.s)&rsquo;ın &ldquo;Gaybet-i Suğra&rdquo; &ndash;k&uuml;&ccedil;&uuml;k gizlilik- d&ouml;nemidir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> O tarihten itibaren <strong>Hz. Mehdi</strong> (a.s)&rsquo;ın zuhur edeceği zamana kadar ge&ccedil;en s&uuml;re&ccedil; &ldquo;Gaybet-i K&uuml;bra&rdquo; -b&uuml;y&uuml;k gizlilik- d&ouml;nemidir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&rsquo;da halkın <strong>İmam Mehdi</strong> (a.s) ile irtibatı tamamen kesilmemekle beraber sınırlıydı. Ehl-i Beyt dostları, Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olan &ldquo;&ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a iletip cevap alabiliyorlardı. Bu d&ouml;nem, halk ile İmam arasındaki irtibatın tamamen kesildiği ve halkın, İmam&rsquo;ın genel vekilleri olan Ehl-i Beyt mektebine bağlı m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revlendirildiği &ldquo;Gaybet-i K&uuml;bra&rdquo; d&ouml;nemine bir hazırlık olarak tanımlanabilir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Eğer Gaybet-i K&uuml;bra ansızın ve birden ger&ccedil;ekleşseydi, d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlık kazandı ve daha sonra Gaybet-i K&uuml;bra başladı. Yine Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve bu s&uuml;re&ccedil; zarfında Ehl-i Beyt dostlarından bazılarının <strong>İmam Mehdi</strong> (a.s)&rsquo;ın huzuruna varmaları, onun doğum ve hayatı meselesini de daha fazla sabitleştirdi. Eğer Gaybet-i K&uuml;bra bunlardan &ouml;nce olmuş olsaydı, belki de bu mesele bu kadar a&ccedil;ık olmayacak ve bazıları ş&uuml;pheye d&uuml;şecekti. Allah Teala kendi hikmetiyle, (Peygamber (s.a.a) ve İmamlar (a.s)&rsquo;ın da bildirdikleri gibi) Ehl-i Beyt izleyicilerinin İmamlara olan inan&ccedil;larının sarsılmaması, <strong>Hz. Mehdi </strong>(a.s)&rsquo;ı ve ilahi kurtuluşu beklemeleri, gaybet zamanında Allah&rsquo;ın dinine sarılıp kendilerini eğitmeleri ve <strong>İmam Mehdi </strong>(a.s)&rsquo;ın kıyamı i&ccedil;in Allah&rsquo;ın emri gelinceye kadar dini vazifelerini yerine getirmeleri i&ccedil;in, tam gaybete hazırlık gayesiyle kısa m&uuml;ddetli &ldquo;Gaybet-i Suğra&rdquo; ve ondan sonra uzun m&uuml;ddetli &ldquo;Gaybet-i K&uuml;bra&rdquo; olmak &uuml;zere, <strong>İmam Mehdi</strong> i&ccedil;in iki &ccedil;eşit gaybet takdir etti.</p>\n\n<h3>\n	D&ouml;rt Sefir</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra zamanında Ehl-i Beyt b&uuml;y&uuml;klerinden d&ouml;rt kişi <strong>İmam Mehdi</strong> (a.s)&rsquo;ın &ouml;zel naibi olmuştur. Onlar İmam&rsquo;ın huzuruna gider, halkın sorularını İmam&rsquo;a iletir, İmam&rsquo;ın da mektupların kenarına yazdığı cevapları halka iletirlerdi.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu d&ouml;rt naibin dışında İmam (a.s)&rsquo;ın &ccedil;eşitli şehirlerde de vekilleri vardı; onlar da bu d&ouml;rt naip vasıtasıyla halkın meselelerini İmam (a.s)&rsquo;a ulaştırıyorlardı. İmam (a.s) tarafından onlara mektup ve fermanlar &ccedil;ıkarılmıştı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a> Merhum Seyyid Muhsin Emin&#39;in belirttiği gibi, d&ouml;rt kişi mutlak ve umumi temsilci idiler, diğerleri ise bazı hususi işler i&ccedil;in g&ouml;revlendirilmişlerdi. Bu vekiller arasında Ebu H&uuml;seyin Muhammed bin Cafer bin Esad, Ahmed bin İshak-ı Eş&rsquo;ari, İbrahim bin Muhammed-i Hamedani ve Ahmed bin Hamza bin Yesee gibi m&uuml;minler vardır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	D&ouml;rt naip ise sırasıyla şunlardır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	1- Ebu Amr Osman bin Said-i Amri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	2- Ebu Cafer Muhammed bin Osman bin Said-i Amiri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	3- Ebu&rsquo;l-Kasım H&uuml;seyin bin Ruh Nevbahti,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	4- Ebu&rsquo;l-Hasan Ali bin Muhammed Semeri.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu Amr Osman bin Said, halkın g&uuml;venine mazhar olan &ccedil;ok değerli bir şahsiyet idi. İmam Hadi (a.s) ile İmam Hasan Askeri (a.s)&rsquo;ın vekilliğini yapmıştır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> O, <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emri ile İmam Hasan Askeri (a.s)&rsquo;ın kefenleme ve defnetme işlemini de &uuml;zerine almıştır.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> Ona, Askeriyeye ait mahallede ikamet ettiğinden dolayı &ldquo;Askeri&rdquo; lakabı verilmişti. O, saray memurlarının, İmam (a.s)&#39;a yaptığı hizmeti farketmemeleri i&ccedil;in yağ satıcılığı yapar, <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> Ehl-i Beyt dostlarının İmam Hasan Askeri ve İmam Ali Hadi (a.s)&rsquo;a g&ouml;nderdikleri humus ve zekatı yağ kaplarına koyarak İmam&#39;a ulaştırırdı.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Ahmed bin İshak-i Kummi der ki: &ldquo;İmam Ali H&acirc;di&#39;nin (a.s) huzuruna m&uuml;şerref olup, arz ettim ki: &ldquo;Ben her zaman burada (Samirra&rsquo;da) olamıyorum, sadece burada bulunduğum zamanlar sizi ziyaret etme şerefine nail olabiliyorum, b&ouml;yle zamanlarda bir sorunla karşılaşırsam kime başvurayım?&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmam buyurdu ki: <em>&ldquo;Bu Ebu Amr (Osman bin Said-i Amri), g&uuml;venilir ve emin bir kişidir, size benim tarafımdan ne derse bendendir. Benim tarafımdan size ne ulaştırırsa benden ulaştırmıştır.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ahmed bin İshak der ki: &ldquo;İmam Ali H&acirc;di (a.s)&#39;ın vefatından sonra, İmam Askeri (a.s)&#39;ın yanına gittim ve aynı s&ouml;z&uuml;m&uuml; ona da tekrarladım, o hazret de değerli babaları gibi: &lsquo;<em>Ebu Amr, emin ve ge&ccedil;miş İmamlar&rsquo;ın g&uuml;venini kazanmış, benim hayatımda ve hayatımdan sonra inandığım kişidir. Size bir şey s&ouml;ylerse benden s&ouml;ylemiş ve bir şey size ulaştırırsa benden ulaştırmıştır</em>&rsquo; dedi.&rdquo; &nbsp;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli şahıs, İmam Hasan Askeri (a.s)&rsquo;dan sonra <strong>İmam Mehdi</strong> (a.s)&rsquo;ın fermanı &uuml;zerine naipliğini &uuml;stlendi. Ehl-i Beyt dostları sorunlarını ona iletiyor, İmam&#39;ın cevabı da onun vasıtasıyla onlara ulaşıyordu. <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden rahmetli Muhakkik Damad <em>&ldquo;Sırat-ı M&uuml;stakim&rdquo;</em> adlı kitabında ş&ouml;yle yazmıştır: &ldquo;Şeyh Osman bin Said-i Amri, İbn-i Ebi Ganim-i Gazvini&rsquo;nin &lsquo;İmam Ali H&acirc;di (a.s) vefat ettiği zaman evladı yoktu!&rsquo; dediğini, bunun &uuml;zerine Ehl-i Beyt dostlarının onunla kavga edip İmam&#39;a bir mektup yazdıklarını ve bunun &uuml;zerine İmam&rsquo;ın onu yalanlayan bir mektup yazdığını ve cevabının, Ehl-i Beyt dostlarına bir delil, mucize olması i&ccedil;in de bu mektubu m&uuml;rekkepsiz, yani kuru kalemle beyaz bir kağıdın &uuml;zerine yazdığını nakleder. İmam (a.s) tarafından verilen cevabın metni ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Allah sizi ve bizi fitne ve sapıklıktan korusun. Sizlerden bir grubun din ve emir sahiplerinin doğumunda şek ve ş&uuml;phe ettiği bize ulaştı. Bu haber bizi &uuml;zg&uuml;n ve m&uuml;teessir etti, elbette bu &uuml;zg&uuml;nl&uuml;k asıl sizin i&ccedil;indir; bizim i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah ve hak bizimledir. Birinin bizlerden uzaklaşması korkmamıza sebep olmaz, bizi Allah yarattı, diğer yaratıkları da bizim h&uuml;rmetimize ihya etti. Niye ş&uuml;pheye kapılmışsınız? İmamlarınızdan (a.s) size ulaşan şeyin ger&ccedil;ekleşeceğini bilmiyor musunuz (ge&ccedil;miş imamlar <strong>Kaim</strong> (a.s)&rsquo;ın gaybet edeceğini bildirdiler)? Acaba Allah Teala&#39;nın, Adem&#39;in zamanından ge&ccedil;miş İmam&#39;ın zamanına kadar halkın sığınması i&ccedil;in sığınaklar ve aracılıklarıyla halkın hidayet bulacağı alametler bıraktığını ve bir bayrak gizlendiğinde diğer bir bayrağın a&ccedil;ığa &ccedil;ıktığını, bir yıldız battığında başka bir yıldızın doğduğunu g&ouml;rmediniz mi? Allah&rsquo;ın ge&ccedil;miş İmam (on birinci İmam)&rsquo;ın ruhunu aldıktan sonra kendi dinini batıl mı ettiğini sanıyorsunuz? Yaratıklarını kendine hidayet edecek sebep ve vesilelerden yoksun bıraktığını mı zannediyorsunuz? Asla b&ouml;yle değildir! Hoşlanmadıkları halde kıyamet kopuncaya ve Allah&#39;ın emri zahir oluncaya kadar da b&ouml;yle olmayacaktır. &Ouml;yleyse Allah&#39;tan korkun, bize teslim olun ve işleri bize bırakın, ben size nasihat ettim, Allah bana ve size şahittir. </em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Osman bin Said, &ouml;l&uuml;m&uuml;nden &ouml;nce <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emriyle oğlu Ebu Cafer Muhammed bin Osman&rsquo;ı <strong>İmam Mehdi</strong> (a.s)&rsquo;ın vekil ve naibi olarak tanıttı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman da babası gibi Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olup takva, adalet ve y&uuml;celik bakımından Ehl-i Beyt dostlarının g&uuml;ven ve saygısını kazanmıştı. İmam Hasan Askeri (a.s) da onun ve babasının g&uuml;venilir ve itimat edilir olduğunu daha &ouml;nceden belirtmişti. Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyeti rahmetli Şeyh Tusi ş&ouml;yle yazar: &ldquo;B&uuml;t&uuml;n Ehl-i Beyt dostları onun adaleti, takvası, emanete sadık olduğu hususunda ittifak etmişlerdir.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Birinci naip Osman bin Said&rsquo;in vefatından sonra onun &ouml;l&uuml;m&uuml; ve oğlunun naipliği hakkında <strong>İmam Mehdi</strong> (a.s) tarafından ş&ouml;yle bir tevki<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a> gelmiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Doğrusu biz Allah&rsquo;tanız ve yine ona d&ouml;nenleriz. O&rsquo;nun emrine teslim ve O&rsquo;nun takdirine rıza g&ouml;stermişiz. Baban kutlu yaşadı ve tertemiz &ouml;ld&uuml;. Allah ona rahmet etsin, onu imamları ve efendilerine kavuştursun. &Uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;a, İmamlar&rsquo;a yakınlık kastıyla onların işlerinde &ccedil;alışmaktan geri kalmadı. Allah onu nurlu kılsın; hatalarını bağışlasın.&rdquo;</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Tevki&rsquo;nin diğer bir kısmında ise ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Allah senin sevabını artırsın, bu musibetten dolayı sana g&uuml;zel sabır versin. Siz yaslı olduğunuz gibi biz de yaslıyız. O ayrılığıyla, seni de, bizi de yalnız bıraktı. Allah, g&ouml;&ccedil;t&uuml;ğ&uuml; yerde onu sevindirsin. Kutluluğunun en y&uuml;ce delili şu ki, Allah ona, kendisinden sonra yerine ge&ccedil;mesi, onun işini y&uuml;klenmesi ve onu rahmetle anmasını sağlamak i&ccedil;in senin gibi bir oğul vermiş. Ben, Allah&rsquo;a hamd olsun derim, &ccedil;&uuml;nk&uuml; onun yerine ge&ccedil;menle canlar huzur i&ccedil;inde; &uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;ın seni onun yerine ge&ccedil;irmesiyle, g&ouml;n&uuml;ller rahatlamış oldu. Allah yardımcın olsun, sana g&uuml;&ccedil;, kuvvet versin, yardım etsin, başarı versin; dostun, koruyucun, g&ouml;r&uuml;p g&ouml;zetenin olsun.&rdquo; </em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan Abdullah bin Cafer-i Humeyri der ki: &ldquo;Hen&uuml;z Osman bin Said d&uuml;nyadan g&ouml;&ccedil;meden <strong>İmam Mehdi </strong>(a.s), bize kendi el yazısıyla g&ouml;nderdiği bir mektupta Ebu Caferi (Muhammed bin Osman bin Said-i Amiri), babasının yerine atadığını bize bildirmişti.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine <strong>İmam Mehdi</strong> (a.s)&rsquo;ın İshak bin Yakub-ı Kuleyni&rsquo;ye cevap olarak yazdıkları başka bir tevkide şunlar yer almıştır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;...ama Muhammed bin Osman-ı Amiri, Allah ondan ve babasından razı olsun, doğrusu ben ona inanıyorum. Onun benim tarafımdan yazdığı şey benim yazdığım şeydir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Abdullah bin Cafer-i Humeyri der ki: &ldquo;Muhammed bin Osman&#39;dan <strong>Hz. Mehdi</strong>&#39;yi g&ouml;rd&uuml;n m&uuml; diye sordum buyurdu ki:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Evet, Onunla son olarak Ka&#39;be&#39;nin kenarında g&ouml;r&uuml;şt&uuml;ğ&uuml;m&uuml;zde ş&ouml;yle buyurdu: <em>&ldquo;Allah&#39;ım! Bana vadesini verdiğin şeyi ger&ccedil;ekleştir.&rdquo;</em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a> Yine M&uuml;stacar&rsquo;de<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a> onun: <em>&ldquo;Allah&#39;ım d&uuml;şmanlarımdan intikam al&rdquo; </em>dediğini g&ouml;rd&uuml;m.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine Muhammed bin Osman diyor ki: &ldquo;<strong>Hz. Mehdi</strong> (a.s) her yıl hac t&ouml;reninde hazır bulunur, milleti g&ouml;r&uuml;r ve tanır, halk da onu g&ouml;r&uuml;r, fakat tanımaz.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman kendisi i&ccedil;in bir mezar hazırlamış ve &uuml;zerini sace (bir &ccedil;eşit elbise ve bez) ile &ouml;rtm&uuml;şt&uuml; ve onun &uuml;zerine de Kur&rsquo;an&rsquo;dan ayetler ve Masum İmamların isimlerini yazmıştı, her g&uuml;n onun i&ccedil;ine giriyor ve bir c&uuml;z Kur&rsquo;an okuduktan sonra dışarı &ccedil;ıkardı.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli zat, &ouml;lmeden &ouml;nce &ouml;leceği g&uuml;n&uuml; haber vermiş ve haber verdiği g&uuml;nde de vefat etmiştir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a> Bu zat,<strong> İmam Mehdi</strong> (a.s)&rsquo;ın emriyle vefat etmeden &ouml;nce ziyaretine gelen Ehl-i Beyt b&uuml;y&uuml;klerinden bir gruba; Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti&rsquo;yi kendinden sonraki naip ve İmam ile irtibatı olan şahıs olarak tanıtarak: &ldquo;O, benim yerime ge&ccedil;ecektir, işlerinizde ona m&uuml;racaat ediniz&rdquo; buyurmuştur.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a> Ebu Cafer Muhammed bin Osman-ı Amiri Hicri 305 yılında vefat etmiştir.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<h3>\n	H&uuml;seyn bin Ruh-i Nevbahti</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti, dost ve d&uuml;şman yanında &ouml;zel bir azamet ve değere sahipti. Akıl, takva, fazilet ve ileri g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;yle tanınır, &ccedil;eşitli fırkaların geneli onu sever ve sayardı. İkinci sefir Muhammed bin Osman-ı Amri&rsquo;nin zamanında bazı işlerin mesuliyetini taşıyordu. Muhammed bin Osman&rsquo;ın yakın dostları arasında Cafer bin Ahmed bin Mutil-i Kummi herkesten daha fazla onunla samimi ve irtibatta idi. Hatta Muhammed bin Osman&rsquo;ın hayatının son zamanlarında yemeği Cafer bin Ahmed&rsquo;in ve babasının evinde hazırlanıyordu. Ashab arasında Cafer bin Ahmed bin Mutil&rsquo;in ikinci sefirin yerine ge&ccedil;me ihtimali daha y&uuml;ksekti. Hatta Muhammed bin Osman ihtizar halindeyken Cafer bin Ahmed onun baş tarafında ve H&uuml;seyn bin Ruh ayak tarafında oturmuşlardı.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a> Bu arada Muhammed bin Osman, Cafer bin Ahmed&rsquo;e d&ouml;nerek buyurdu ki: &ldquo;İşleri Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh&rsquo;a bırakmam emredilmiştir.&rdquo; Bunun &uuml;zerine Cafer bin Ahmed yerinden kalkarak H&uuml;seyn bin Ruh&rsquo;un elinden tutup Muhammed bin Osman&rsquo;ın baş tarafına oturtmuş, kendisi de onun ayak tarafına ge&ccedil;miştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<strong>Hz. Mehdi</strong> (a.s) tarafından, H&uuml;seyin bin Ruh hakkında gelen tevki ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Biz onu tanıyoruz, Allah Teala hayır ve rızasını ona tanıtsın ve h&uuml;km&uuml; ile ona yardımcı olsun, onun mektubundan haberdar olduk, bizce g&uuml;venilir ve inanılır bir kişidir. Kalbimizde onu sevindirecek kadar bir makam ve sevgisi var, Allah iyiliğini artırsın. Doğrusu Allah, her şeyin velisidir. Her şeye kadirdir, ortağı olmayan Allah&rsquo;a hamd olsun ve Allah&rsquo;ın selamı peygamber olarak g&ouml;ndermiş olduğu Muhammed&rsquo;e ve Ehl-i Beyt&rsquo;ine olsun.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu tevki hicri kameri 305 yılında, Şevval ayının 6&#39;sında, pazar g&uuml;n&uuml; g&ouml;nderilmiştir.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a> Bir &ccedil;ok kitap yazmış olan Bağdat&#39;ın b&uuml;y&uuml;k kelam alimlerinden ve Nevbahti soyunun b&uuml;y&uuml;ğ&uuml; olan Ebu Sehl-i Nevbahti&#39;den &ldquo;Ni&ccedil;in şeyh Ebul Kasım Huseyn bin Ruh sefirlik mevkisine erişti de, siz bu makama erişmediniz?&rdquo; diye sorduklarında ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Onlar (İmamlar<em>-</em>a.s-), herkesten daha iyi bilirler ve se&ccedil;tikleri kimse daha liyakatli ve daha m&uuml;nasiptir. Ben davranış ve tartışması sert olan biriyim. Eğer ben <strong>Hz.</strong> <strong>Mehdi </strong>(a.s)&#39;ın sefiri olsaydım ve şimdi Ebul Kasım Huseyin bin Ruh&#39;un (sefirlik sebebiyle) bildiği gibi <strong>Hz. Mehdi</strong> (a.s)<em>&#39;</em>ın yerini bilseydim ve (İmam&#39;ın hakkında muhaliflerle tartışmaya girseydim ) zor durumda kalsaydım (kendimi kontrol edemeyip) İmam&#39;ın yerini bildirmem m&uuml;mk&uuml;nd&uuml;. Ama Ebul Kasım (sır saklama ve ka&ccedil;ınmada &ouml;yle bir kişidir ki) eğer İmam onun g&ouml;mleği altında gizlense ve onu kesici aletlerle lime lime etseler, yine de ondan ayılmaz (ve onu d&uuml;şmana g&ouml;stermez).<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu&rsquo;l Kasım H&uuml;seyin bin Ruh, yaklaşık 21 yıl İmam&rsquo;ın naipliğini yapmış, &ouml;lmeden &ouml;nce İmam&rsquo;ın emriyle naipliği Ebu-l Hasan Ali bin Muhammed-i Semeri&rsquo;ye bırakmıştır. O, hicri 326 yılının Şaban ayında vefat etmiştir; mezarı Bağdat&rsquo;tadır.</p>\n\n<h3>\n	Ali bin Muhammed-i Semeri</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Muntehe&rsquo;l-Makal&rdquo; kitabının yazarı, d&ouml;rd&uuml;nc&uuml; sefir Ebu&rsquo;l Hasan Ali bin Muhammed-i Semeri hakkında ş&ouml;yle yazar: &ldquo;O, anlatılamayacak kadar b&uuml;y&uuml;k bir şahsiyete sahipti. Bu değerli zat, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın emri ile H&uuml;seyin bin Ruh&rsquo;tan sonra İmam (a.s)&rsquo;ın sefiri olarak Ehl-i Beyt dostlarının sorunlarını halletmek i&ccedil;in g&ouml;revlendirilmiştir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Rahmetli Muheddis-i Kummi ş&ouml;yle yazar: &ldquo;Ebu&rsquo;l Hasan Semeri, bir g&uuml;n yanındaki insanlara, &lsquo;Allah size Ali bin Babaveyh-i Kumi&#39;nin mateminde m&uuml;k&acirc;fat versin, o, şu anda d&uuml;nyadan g&ouml;&ccedil;t&uuml;&rsquo; buyurdu. Onlar saat, g&uuml;n ve ayı not aldılar; 17 veya 18 g&uuml;n sonra Ali bin Babaveyh-i Kumi&#39;nin o tarihte vefat etmiş olduğunu &ouml;ğrendiler.&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ali bin Muhammed Sameri Hicri 329 yılında vefat etmiştir.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a> Vefatından &ouml;nce Ehl-i Beyt dostlarından bir grup onun etrafında toplanarak: &ldquo;Senden sonra yerine ge&ccedil;ecek olan sefir kimdir&rdquo; diye sorduklarında şu cevabı vermiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Ben bu konuda bir kimseye vasiyet etmekle g&ouml;revli değilim.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a> Sonra da <strong>Hz. Mehdi</strong> (a.s) tarafından bu konuda g&ouml;nderilen h&uuml;km&uuml; Ehl-i Beyt dostlarına g&ouml;sterdi. Onlar da bu h&uuml;k&uuml;mden kopya aldılar, h&uuml;km&uuml;n metni mealen ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Ey Ali bin Muhammed-i Semeri! Allah senin musibetinde kardeşlerinin m&uuml;kafatını arttırsın, sen altı g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;eceksin, onun i&ccedil;in, işlerini derleyip toparla; &ouml;l&uuml;m&uuml;nden sonra yerine ge&ccedil;mek &uuml;zere birisi hakkında tavsiyede bulunma, doğrusu &ldquo;Gaybet-i K&uuml;bra&rdquo; başlamıştır ve Allah Teala izin vermedik&ccedil;e zuhur olmayacaktır. Zuhur, ancak O&rsquo;nun izniyle olacaktır. Bu da ancak uzun bir zaman sonra, kalplerin taş kesilmesi ve yery&uuml;z&uuml;n&uuml;n zul&uuml;mle dolmasından sonra olacaktır. &Ccedil;ok ge&ccedil;meden izleyicilerimden beni g&ouml;rd&uuml;klerini -sefir unvanıyla irtibatta olduklarını- s&ouml;yleyenler gelecektir. Ama bilin ki, S&uuml;fyani&rsquo;nin &ccedil;ıkmasından ve y&uuml;ksek &ccedil;ığlık<a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[xxxi]</strong></a> duyulmasından &ouml;nce bu iddiada bulunan herkes yalan s&ouml;ylemektedir. G&uuml;&ccedil; ve kuvvet, ancak</em> <em>Allah&rsquo;tandır</em>.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ger&ccedil;ekten de İmam&rsquo;ın buyurduğu gibi Ali bin Muhammed-i Semeri altı g&uuml;n sonra dar-ı faniden g&ouml;&ccedil;m&uuml;ş ve Helenci caddesinde, Ebu İtab Nehri&rsquo;nin kenarında toprağa verilmiştir.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[xxxiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmamın hususi sefirleri halkın en takvalı, en asaletlisi ve M&uuml;sl&uuml;manların en &ccedil;ok g&uuml;venip itimat ettikleri kimselerdi. Gaybet-i Suğra boyunca Ehl-i Beyt muhipleri soru ve m&uuml;şk&uuml;llerini onların vasıtasıyla İmam (a.s)&rsquo;a ulaştırıyor, İmam (a.s) da cevabını onların vasıtasıyla Ehl-i Beyt dostlarına g&ouml;nderiyordu. O zaman bu gibi irtibat herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;, hatta y&uuml;ce şahsiyetli kimselerden bazıları hususi sefirler vasıtasıyla İmam&#39;ın (a.s) huzuruna gidip hazretle g&ouml;r&uuml;şmeye muvaffak bile oluyorlardı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Şeyh Tusi &ldquo;<em>İhticac</em>&rdquo; kitabında ş&ouml;yle yazar:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;İmam (a.s)&rsquo;ın a&ccedil;ık emri ve &ouml;nceki sefirin sonrakini tanıtması ve tayin etmesi olmadan İmam&rsquo;ın &ouml;zel vekillerinden hi&ccedil;biri sefirlik iddiasında bulunmamış, Ehl-i Beyt dostları da, <strong>İmam Mehdi</strong> (a.s) tarafından onların s&ouml;zlerinin doğruluğu ve sefirliklerinin ger&ccedil;ekliğine delalet eden bir mucize ve alamet g&ouml;rmedik&ccedil;e, onların hi&ccedil;birinin s&ouml;z&uuml;n&uuml; kabul etmemişlerdir.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[xxxiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&#39;nın m&uuml;ddetinin son bulmasıyla Gaybet-i K&uuml;bra d&ouml;nemi başlamış,&nbsp; şimdiye kadar da devam etmektedir. Gaybet-i Suğra d&ouml;neminde halk, hususi sefirler vasıtasıyla sorunlarının cevabını <strong>Hz. Mehdi </strong>(a.s)&#39;dan alabiliyorlardı. Gaybet-i K&uuml;bra d&ouml;nemi başladığı andan itibaren artık bunun m&uuml;mk&uuml;n olamayacağı bizzat <strong>İmam Mehdi</strong>&rsquo;nin kendisi tarafından hususi sefirler aracılığıyla Ehl-i Beyt dostlarına bildirilmiştir. Ancak bu d&ouml;nemde de Ehl-i Beyt muhipleri &ouml;yle sahipsiz olarak kendi başlarına bırakılmamış ve bu d&ouml;nemde sorunlarının halli i&ccedil;in hazretin umumi sefirlerine m&uuml;racaat etmeleri gerektiği, hususi sefirlerine verilen tevkilerle beyan edilmiştir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden olan rahmetli Keş&icirc; ş&ouml;yle yazar: &ldquo;<strong>Hz. Mehdi</strong> (a.s) tarafından g&ouml;nderilen tevkide ş&ouml;yle ge&ccedil;mektedir: <em>&lsquo;Artık dostlarımızın, bizce g&uuml;venilir olan kimselerin bizden naklettikleri şeylerde ş&uuml;phede kalmaları i&ccedil;in hi&ccedil;bir &ouml;z&uuml;r ve bahaneleri yoktur. Dostlarımız sırrımızı onlara bıraktığımızı ve onlara verdiğimizi bilmekteler.</em>&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[xxxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetleri olan Şeyh Tusi, Şeyh Saduk ve Şeyh Tabersi de, İshak bin Ammar&rsquo;dan ş&ouml;yle nakletmişlerdir: &ldquo;Mevlamız <strong>Hz. Mehdi</strong> (a.s) Ehl-i Beyt mektebi izleyicilerinin gaybet zamanındaki vazifeleri hakkında ş&ouml;yle buyurmuştur: <em>&lsquo;Karşılaştığınız</em> <em>olaylarda, hadislerimizi rivayet edenlere m&uuml;racaat ediniz. &Ccedil;&uuml;nk&uuml; onlar, benim sizin &uuml;zerinize olan h&uuml;ccetlerimdir, ben de onlara Allah&rsquo;ın h&uuml;ccetiyim</em>.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Tabersi de &ldquo;<em>İhticac</em>&rdquo; adlı kitabında İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Nefsini kontrol altında tutan, dinini koruyan, heva ve hevesine muhalif olan, mevlasına (İmamlara -a.s-) itaat eden fakihlerden birini taklit etmek avam halk i&ccedil;in gereklidir</em>.&rdquo; <a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	B&ouml;ylece Gaybet-i K&uuml;bra d&ouml;neminde M&uuml;sl&uuml;manların meselelerini halletmek hususunda Ehl-i Beyt mektebine bağlı fakihler sorumlu kılınmıştır. Ger&ccedil;i Ehl-i Beyt mektebine bağlı fakihlerin, masum imama ulaşma imkanı olmayanların sorunlarını &ccedil;&ouml;zmede fetva ve h&uuml;k&uuml;m verme yetkileri, &ouml;nceki masum imamlar tarafından da beyan ve tasvip edilmiştir. Ama Ehl-i Beyt mektebine bağlı fakihlerin genel anlamdaki resmi g&ouml;revleri, Gaybet-i K&uuml;bra&rsquo;nın başladığı tarihten itibaren başlamış, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın zuhuruna kadar da devam edecektir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> - Rahmetli Seyyid Muhsin Emin <em>&ldquo;A&rsquo;yan&rsquo;uş Şia&rdquo;</em> adlı eserinde Gaybet-i Suğrayı 74 yıl olarak kabul etmiş ve onun başlangıcını İmam <strong>Mehdi</strong>&rsquo;nin doğumundan hesaplamıştır. (c.4, 3. kısım, s.15).</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> - <em>A&#39;yan&#39;uş-Şi&acirc;,</em> c.4, &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, s.21.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> - <em>Muntehe&rsquo;l-Makal, El-<strong>Mehdi</strong></em>, s.181.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia</em>, c.4, 3. b&ouml;l&uuml;m, s.16.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia,</em> c.3, 3. b&ouml;l&uuml;m s.16.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a> - <em>el-<strong>Mehdi</strong></em>, s.181; <em>Biharu&rsquo;l-Envar, </em>c.51, s.346.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a> - <em>Envaru&rsquo;l-Behiyye</em>, s.324.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.345-346; Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; kitabı, s.216 ve 219; El Kunye ve&rsquo;l-Elkab c.3. s.230.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a> -&ldquo; Tevki&quot; l&uuml;gatte bir şeyin kenarına yazma, ıstılahta ise padişah ve halifelerin emir ve fermanlarına denir. Şi&acirc; alimlerinin kitaplarında gaybet zamanında İmam-ı Zaman (a.s) tarafından Şi&acirc;lara ulaşan mektup ve fermanlara &quot;Tevkiyat&quot; denir.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349; <em>Kemalu&rsquo;d-Din</em>, c.2, s.188, 38. hadis; <em>Gaybet-i Şeyh Tusi</em>, s.219-220.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349-350; <em>Gaybet-i Şeyh Tusi</em>, s.220; <em>Keşfu&rsquo;l-Gumme</em>, c.3, s.457.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a> -Mustacar, Rukn&#39;u Yemani&rsquo;ye yakın Ka&#39;be&#39;nin kapısının karşısında, g&uuml;nahkarların af edilmesi i&ccedil;in insanların sığındıkları bir yerdir.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, Necef baskısı, c.3, s.267-268.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, c.3, s.268.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c. 51, s.354-355; <em>Gaybet-i Şeyh Tusi</em>, s.326-327.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.352.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.353-354.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.354.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351; <em>Gaybet-i Şeyh Tusi,</em> s.227.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51 s.359; <em>el-K&ucirc;nye ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.358 - 360.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a> - <em>Gaybet-i Şeyh Tusi</em>, s.242-243.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a> -<em> Biharu&rsquo;l-Envar</em>, c.51, s.360</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a> - &ldquo;S&uuml;fyani&rsquo;nin &ccedil;ıkışı&rdquo; ve &ldquo;y&uuml;ksek ses&rdquo; İmam-ı Zaman (a.s)&rsquo;ın zuhuruna yakın ger&ccedil;ekleşecek iki alamettir.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.361; <em>Gaybet-i Şeyh Tusi</em>, s.242-243; merhum Şeyh Saduk&rsquo;un <em>Kemal-ud Din</em>&rsquo;i, c.2, s.193.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a> - <em>A&rsquo;yanu&rsquo;ş-Ehl-i Beyt</em>, c.4, 3. c&uuml;z, s.21; <em>Kamusu&rsquo;r-Rical</em>, c.7, s.512.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.362.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182- 183.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a> - <em>İhticac</em>, s.283.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a> - <em>el-<strong>Mehdi</strong></em>, s.182-183.</p>\n	</div>\n</div>','Gaybet-i Suğra ve Kübra','','trash','open','open','','gaybet-i-sugra-ve-kubra__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2565',0,'post','',0),(2566,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p align=\"right\">\n	Abdullah TURAN<br />\n	&nbsp;</p>\n\n<p>\n	Şii&rsquo;siyle, S&uuml;nni&rsquo;siyle İslam &uuml;mmeti genel olarak, Hz. Mehdi konusunda g&ouml;r&uuml;ş birliği i&ccedil;erisindedir. Her iki grubun uleması da onu, Resulullah&rsquo;ın soyundan ve Hz. Fatıma <em>selamullahi aleyha&rsquo;nın</em> neslinden olduğunu kabul etmektedirler. Muteber kitaplarda bu bağlamda muvassak ve m&uuml;tevatir hadisler naklolunmuştur. Kur&rsquo;an-ı Kerim de, diğer semavi kitaplarda olduğu gibi Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> cihanş&uuml;mul adil h&uuml;k&uuml;metinden ve onun rehberliğinden s&ouml;z etmektedir. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi</em> <em>ve alih</em> ve diğer hidayet imamlarından bu konuda rivayet edilen &ccedil;ok sayıda hadisler, Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> oğlu olduğu ve halen hayatta bulunduğu, ancak ilah&icirc; hikmet gereği gaybete &ccedil;ekildiği hususunda hi&ccedil;bir şek ve ş&uuml;pheye yer bırakmamıştır. Kast ve garazı olmayan hak talibi herkes, eğer meseleye dikkatlice eğilirse, kesinlikle bu hakikate ulaşır ve onu kabul eder.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;tan, İslam&rsquo;ın usul ve &ouml;ğretilerini sağlıklı bir bi&ccedil;imde anlayıp idrak etmekte bizlere yardımcı olmasını ve ger&ccedil;ekleri anlamayı bizlere ve t&uuml;m hakikat aşıklarına inayet eylemesini, bizleri hatalardan, yanlış inan&ccedil; ve anlayışlardan, taassuplardan kurtarmasını niyaz ediyoruz. <strong>&ldquo;Rabbimiz! Bize hidayet verdikten sonra kalplerimizi saptırma; katından bize bir yardım ihsan et. Ş&uuml;phesiz ki, sen &ccedil;ok bağışlayansın.&rdquo;</strong></p>\n\n<p>\n	Şunu hatırlatmak gerekir ki, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bir şahıstır; bir sınıf veya grupta mehdilik tecelli etmez. Şiilik tarihi boyunca t&uuml;m Şiiler, ayrıca Ehl-i S&uuml;nnet&rsquo;ten bir &ccedil;ok alim İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın,</em> Resulullah&rsquo;ın &ccedil;ocuklarından olacağını kabul etmektedirler. Ehl-i S&uuml;nnet itikadında incelenmesi gereken şey, o İmam&rsquo;ın doğup doğmadığı ve buna benzer diğer &ouml;zellikleridir. Biz bu makalede, Allah&rsquo;ın yardımıyla bu meseleyi ilahi inayet ve toplumsal hayat &ccedil;er&ccedil;evesinde ele alacağız.</p>\n\n<h2>\n	İnsanın Toplumsal Hayatının Devamı İlah&icirc; H&uuml;ccetin Varlığının Gerektirir</h2>\n\n<p>\n	N&uuml;b&uuml;vvete imandan sonra en &ouml;nemli konulardan biri de, asrın imamının imametine inanmaktır. T&uuml;m M&uuml;sl&uuml;manlar bu inancı paylaşmaktadırlar. Allah Resul&uuml;&rsquo;n&uuml;n &ldquo;Zamanının imamını tanımadan &ouml;len kimse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r&rdquo; hadisi şerifi, bu mevzunun &ouml;nemini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	İslam kelamcıları ve filozoflarının bu konuda getirdikleri akl&icirc; deliller de olduk&ccedil;a &ccedil;oktur. Biz burada sadece bir delili a&ccedil;ıklamakla yetineceğiz. O delil, y&uuml;ce Allah&rsquo;ın yaratılış ve din d&uuml;zeninin korunmasına g&ouml;sterdiği &ouml;zeni ifade eden &ldquo;İnayet Delili&rdquo;dir. Bir başka deyişle de Allah Teala&rsquo;nın &ldquo;Tekvin&icirc; ve Teşri&icirc; İnayeti&rdquo; olarak tabir edilen delildir.</p>\n\n<h2>\n	İnayet Ne Demektir?</h2>\n\n<p>\n	İnayet; bir işin en g&uuml;zel şekilde ger&ccedil;ekleşmesi ve en k&uuml;&ccedil;&uuml;k noktasının dahi belirsiz kalmaması i&ccedil;in azami derecede gayret edip, &ouml;zen g&ouml;stermek demektir.</p>\n\n<p>\n	&Ouml;rneğin; bir mimarın bina yapımındaki inayeti (&ouml;zen ve titizliği), binanın kolonlarına dikkat etmesini gerektirdiği gibi, kanalizasyona uzanan borularının eğimine dahi dikkat etmesini icap ettirmektedir. &Ccedil;&uuml;nk&uuml; binanın herhangi bir k&ouml;şesi veya bah&ccedil;esinde su toplanması, mimarın binanın bu b&ouml;l&uuml;m&uuml;ne gereken &ouml;zen ve titizliği g&ouml;stermediğini yansıtır. Tabii ki, insanın inayet ve &ouml;zeni, Allah Teala&rsquo;nın inayet ve &ouml;zenine kıyas edilemez.</p>\n\n<h2>\n	Hikmet Sahibi Olan Allah&rsquo;ın İnayeti ile İnsanın İnayeti Arasındaki Fark</h2>\n\n<p>\n	İnsanın kendi işine g&ouml;sterdiği inayet ve &ouml;zen ile Allah Teala&rsquo;nın, mukaddes zatından sadır olan fiillerine g&ouml;sterdiği inayet ve &ouml;zen elbette ki kıyas edilemeyecek kadar farklı farklı şeylerdir. &Ccedil;&uuml;nk&uuml; kişi kendi işine inayet (&ouml;zen) g&ouml;stermekle kendi ihtiya&ccedil;larını temin edip noksanlıklarını giderir. Fakat y&uuml;ce Allah hi&ccedil;bir noksanlığı, hi&ccedil;bir ihtiyacı olmayan, varlığı kendisinden olan, t&uuml;m kemallere sahip bulunan y&uuml;ce bir zattır. K&acirc;inat ve k&acirc;inattaki b&uuml;t&uuml;n varlıkların ihtiya&ccedil;larının karşılanması ve noksanlıkların giderilmesi, O&rsquo;nun inayetinin sonu&ccedil;larıdır. <strong>&ldquo;Allah onların s&ouml;ylediklerinden m&uuml;nezzeh, y&uuml;ce ve beridir.&rdquo;</strong></p>\n\n<h2>\n	Allah Teala&rsquo;nın İlim ve Kudretteki İnayeti</h2>\n\n<p>\n	İslam Filozofları, Allah Teala&rsquo;nın inayetini iki kısma ayırmışlardır.</p>\n\n<p>\n	1- İlimde inayet; buna &ldquo;ilm-i ina&icirc;&rdquo; de denmektedir.</p>\n\n<p>\n	2- Fiilde inayet; bu ise bir işi sağlam ve muhkem yapmak demektir.</p>\n\n<p>\n	Yukarıdaki iki terimin a&ccedil;ıklaması ş&ouml;yledir:</p>\n\n<p>\n	1) İlm-i İna&icirc;; bu terimi, ilk olarak İbn-i Sina gibi, Meşşa Felsefesi mektebinin mensupları g&uuml;ndeme getirmişlerdir. Bunun anlamı, Allah Teala&rsquo;nın kendi fiilini &ouml;nceden bildiğidir. Allah Teala&rsquo;nın ilmi, O&rsquo;nun y&uuml;ce zatıyla varolan, t&uuml;m hakikatleri g&ouml;steren &ldquo;&ouml;z ilim&rdquo; şeklindedir. Y&uuml;ce Allah&rsquo;ın zatının aynı olan ilmi, varlık &acirc;leminin t&uuml;m&uuml;n&uuml; g&ouml;sterir ve varlık &acirc;lemi g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyeni ile birlikte, o ilim ile v&uuml;cuda gelmiştir. Buna g&ouml;re İlm-i ina&icirc;, k&acirc;inatın kemalatı ve m&uuml;kemmel yaratılış nizamına taalluk eden ayrıntılı zati ilimdir.</p>\n\n<p>\n	Allah&rsquo;ın hikmet ve inayeti, mevcut olan her yaratığın kendi hedef ve gayesine ulaşmasını icap ettirmektedir.</p>\n\n<p>\n	Bu ilmin, k&acirc;inata yansıması sonucu k&acirc;inattaki t&uuml;m varlıkların bir hedefe doğru hareket ettiğini, somut bir gaye ve sonuca varmak i&ccedil;in &ccedil;alıştığını g&ouml;rmekteyiz.</p>\n\n<p>\n	2) Fiilde inayet, bundan maksat, eşyanın yaratılışı ve k&acirc;inatın tanzimine taalluk eden inayetidir. Yani, Allah Teala&rsquo;nın meydana getirdiği Tekvin d&uuml;zeni, en g&uuml;zel, en sağlam ve en cazip d&uuml;zendir. Tekvin (yaratılış) d&uuml;zeni, en iyi, en g&uuml;zel ve en sağlam d&uuml;zen olduğu gibi, Teşrii (yasama) d&uuml;zeni (Allah&rsquo;ın, insanların eğitilip yetiştirilmesi i&ccedil;in koyduğu kanunlar d&uuml;zeni) de d&uuml;ş&uuml;n&uuml;lebilecek en m&uuml;kemmel ve en iyi d&uuml;zendir. Hatta Y&uuml;ce Allah&rsquo;ın Teşri d&uuml;zenine olan inayetinin (&ouml;zeninin) Tekvin (yaratılış) d&uuml;zenine olan inayetinden daha fazla olduğu da s&ouml;ylenebilir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanın, yaratılış hedefi olan manevi miracını ve tekam&uuml;le doğru olan seyr-u s&uuml;lukunu başarıyla sona erdirmesi i&ccedil;in yaratılış d&uuml;zeni, yağmur, r&uuml;zgar, bulut, g&uuml;neş vs. ona hizmet etmektedir.</p>\n\n<p>\n	Bunun i&ccedil;in Tekvin d&uuml;zeni insanların terbiyesi ve tekam&uuml;l&uuml; i&ccedil;in bir vesiledir. Yani Tekvin d&uuml;zeninin m&uuml;him hedefi budur. Peygamberler ile vasiler de bu &ouml;nemli hedefin zaruretine binaen g&ouml;nderilmişlerdir. B&uuml;t&uuml;n bu evren ve i&ccedil;indekiler, insanların tekam&uuml;l dersi &ouml;ğrenmeleri i&ccedil;in birer medrese h&uuml;km&uuml;ndedir, peygamberler ve belirledikleri vasiler de, insanların &ouml;ğretmenleridir. Bug&uuml;n ise Allah&rsquo;ı tanıma medresesinin en b&uuml;y&uuml;k &uuml;stadı, Allah&rsquo;ın en b&uuml;y&uuml;k velisi ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in</em> son vasisi olan Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dır. Hepimiz şunu iyi biliyoruz ki; eğer &uuml;stat olmazsa sınıf ve medresenin varlığının bir anlamı kalmaz ve tamamen anlamsız olur. Bu konuyu iki yolla a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	Birincisi, illet (neden) yoluyla; buna Limmi yol da denilir. İkincisi ise yaratılış yoluyla; buna da İnni yol denilmektedir.</p>\n\n<h2>\n	Y&uuml;ce Allah&rsquo;ın Yaratılışa Olan İnayeti (&Ouml;zeni)</h2>\n\n<p>\n	Kudret sahibi olan Allah&rsquo;ın yaratılışa olan inayeti (g&ouml;sterdiği &ouml;zeni) &ldquo;Limmi&rdquo; yolla, yani illetten (nedenden) yola &ccedil;ıkarak a&ccedil;ıklanabilir; yani: Y&uuml;ce Allah zatı gereği ğanidir ve yaratılışın t&uuml;m kemalat ve g&uuml;zellikleri O&rsquo;na d&ouml;nmektedir. O yaratılıştan bir fayda sağlamaz. Halbuki insan, her ne kadar hayır ve g&uuml;zel işte bulunursa, bu onun tekam&uuml;l&uuml;ne yol a&ccedil;ar. Diğer yaratıklarda da durum aynıdır.</p>\n\n<p>\n	Bunun i&ccedil;in daha &ouml;nce de değindiğimiz gibi y&uuml;ce Allah, yaratılış d&uuml;zenini tam bir g&uuml;zellik ve sağlamlıkla yaratmıştır; Tekvin&icirc; d&uuml;zene &ouml;zen g&ouml;sterdiği gibi terbiye ve din d&uuml;zeni olan Teşri d&uuml;zenine de &ouml;zen g&ouml;stermiştir. Bir başka tabirle; tekvin &acirc;leminin insanların eğitim g&ouml;r&uuml;p gelişmeleri i&ccedil;in bir ara&ccedil; olduğunu s&ouml;yleyebiliriz. &Acirc;lemlerin Rabbi olan Hikmet sahibi Allah insanların yaratılışında, asıl ve nihai hedefe ulaşmaları i&ccedil;in, t&uuml;m imkan ve gere&ccedil;leri hazırlamıştır. Bu bağlamda Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;ok sayıda ayet vardır.</p>\n\n<h2>\n	Tekvin D&uuml;zeni</h2>\n\n<p>\n	Yaratılış d&uuml;zeni ger&ccedil;ekten de şaşırtıcı ve ilgin&ccedil;tir. O kadar akıl almaz ve fevkaladedir ki, bilim adamları, her ge&ccedil;en g&uuml;n muhtelif bilim dallarında yeni sırlar keşfediyor, keşfedilen her yeni şeyde de hayret ve şaşkınlıkları daha da &ccedil;ok artıyor. S&ouml;z buraya uzamışken konumuzun daha da bir netlik kazanması ve aydınlanması i&ccedil;in burada Korsi Moris&rsquo;in bir kitabına g&ouml;z atmak yerinde olacaktır.</p>\n\n<p>\n	O ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Gerektiğinde hem mikroskobun ve hem de d&uuml;rb&uuml;n&uuml;n g&ouml;revini yapan g&ouml;z&uuml;n ilgin&ccedil; yapısı, kolaylıkla a&ccedil;ılıp kapanan ve doğrulup b&uuml;k&uuml;len insan v&uuml;cudunun eklemlerinin hayret verici &ouml;zelliği, insanlar ve diğer canlı varlıkların kendi soylarını devam ettirmek i&ccedil;in başvurdukları karmaşık ve kapalı d&ouml;llenme ve &uuml;reme yolları, insan v&uuml;cudunda ger&ccedil;ekleşen ilgin&ccedil; kimyasal aksiyon ve reaksiyonlar, gıda maddesinin kana karışıp h&uuml;crelere aktarılması i&ccedil;in, sindirim sisteminde ger&ccedil;ekleşen aksiyonların yanı sıra tabiatın y&uuml;zlerce diğer ilgin&ccedil; y&ouml;n&uuml; ve g&uuml;zelliği bilginlerin dikkatini &uuml;zerine toplamıştır. Bilginler, b&uuml;t&uuml;n bunlar &uuml;zerinde yaptıkları inceleme ve araştırmalarla bu d&uuml;nyanın bir plan ve program &uuml;zerine yaratılmış olduğu sonucuna varmışlardır. Y&uuml;ce Allah&rsquo;ın varlığının en iyi delillerinden biri, &ccedil;evre ile mutlak bir uyumun oluşudur. İnsanın yery&uuml;z&uuml;ndeki varlığı ve kendisi ile &ccedil;evresi i&ccedil;in ge&ccedil;erli olan ilgin&ccedil; kurallar, genel plan ve programın bir kısmını oluşturmaktadır.&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Moris, kitabının başka bir b&ouml;l&uuml;m&uuml;nde de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Şimdiye kadar sindirim ve sindirim sisteminin &ccedil;alışma şekli hakkında y&uuml;zlerce, belki de binlerce kitap yazılmıştır; fakat her yıl bu alanda yeni keşifler yapılmaktadır. O kadar yeni şeyler yazılmasına rağmen, konu s&uuml;rekli tazedir ve yeniliğini korumaktadır. Eğer biz sindirim sistemini bir laboratuara ve gıda maddelerini de laboratuara d&ouml;k&uuml;len ham maddeye benzetirsek, sindirme eyleminin ne kadar m&uuml;kemmel bir şekilde ger&ccedil;ekleştiğine şaşıp kalırız. Gıda maddesini alan her h&uuml;cre, i&ccedil;teki bir ateşle gıda maddesini yakıp v&uuml;cutta hareket oluşturuyor. Fakat hepimiz biliyoruz ki; ateş k&ouml;r&uuml;k olmadan tutuşmaz. Bunun i&ccedil;indir ki, tabiat gıda maddesini h&uuml;crelerde yakan, oksijen, hidrojen ve karbonik asidini ayrıştıran ve b&ouml;ylece v&uuml;cudun ateşini temin eden bazı yanıcı kimyasal bileşimler &uuml;retmektedir. Normal ateşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ateşten buhar, su ve karbonik asit y&uuml;kselir. Bu durum v&uuml;cuttaki yanma ve yakma olayında da aynıdır. Kan, karbonik asidi ciğerlere ulaştırıyor ve karbonik asidin dışarı atılmasıyla, insan hayatının aslını oluşturan solunum olayı ger&ccedil;ekleşiyor. B&uuml;t&uuml;n bu işler muntazam bir tertip ve d&uuml;zenle ger&ccedil;ekleşiyor.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu sahada &ccedil;alışan uzmanlar, vazifesini yapması i&ccedil;in, insana gerekli olan her şeyden yeterince verildiğini s&ouml;yl&uuml;yorlar. Eğer insan v&uuml;cudunun yapısını bir binanın yapısıyla karşılaştırırsak, mimarın, tabii afetlere karşı direnmesi i&ccedil;in binanın mimarisinde gerekli olan t&uuml;m &ouml;n tedbirlere yer vermesi gibi, bu &acirc;lemin yaratıcısının da insanın yaşamını s&uuml;rd&uuml;r&uuml;p, kemale ermesi i&ccedil;in t&uuml;m ara&ccedil;, gere&ccedil; ve imkanları insanoğlunun emrine verdiğini ve hi&ccedil;bir şeyi esirgemediğini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Bizim v&uuml;cudumuzun en &ouml;nemli &ouml;zelliklerinden biri şudur ki; v&uuml;cudumuzun &ccedil;oğu organları &ccedil;ift yaratılmıştır. Halbuki &ccedil;iftlerden biri, hayatımızın s&uuml;rmesi i&ccedil;in s&uuml;rekli olarak lazım olmayabilir. Bir başka deyişle &ccedil;iftlerden birini diğerinin faaliyetini aksatmadan devre dışı bırakabiliriz. &Ouml;rneğin b&ouml;breklerden birini bizim v&uuml;cudumuzun aksiyon ve reaksiyonunu pek de etkilemeyecek bir şekilde v&uuml;cuttan alabiliriz. Eğer kalp gibi bazı organlar &ccedil;ift yaratılmamışlarsa, bunlar beklenmedik hadiselere karşı azami bir direniş g&ouml;sterebilecek bir yapıya sahiptirler.</p>\n\n<p>\n	İnsan v&uuml;cudundaki hararet sistemi de bunun gibidir. Hi&ccedil;bir termometre senelerce b&ouml;ylesine g&uuml;zel ve dakik bir şekilde işleyemez. &Ouml;yle dakik bir şekilde işliyor ki, en k&uuml;&ccedil;&uuml;k bir rahatsızlık baş g&ouml;sterdiğinde uyarı sinyalleri veriyor. Ateşin y&uuml;kselmesi, bu uyarı sinyallerinden birine &ouml;rnek olarak g&ouml;sterilebilir.</p>\n\n<p>\n	Bu ilgin&ccedil; v&uuml;cut yapısının bir diğer hayret verici mekanizması ise, savunma mekanizmasıdır. Bu mekanizma tecr&uuml;beli ve &ccedil;evik bir komutanın emrindeki b&ouml;l&uuml;kler gibi &ccedil;alışıyor.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, evrendeki varlıklar hakkında binlerce kitap yazılmıştır. İnsanoğlu, kainatın baştan başa kanun, d&uuml;zen, uyum, bağımlılık, illet ve malullerle dolu olduğunu, b&uuml;t&uuml;n bunların belirli bir hedefe doğru hareket etmekte olduğunu ve insanın işlerliği, faaliyeti ve tekam&uuml;le doğru seyri i&ccedil;in gerekli olan her şeyin yeterince verildiğini anlamıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, Allah Teala&rsquo;nın kendi yaptıklarına olduk&ccedil;a ehemmiyet verdiğini g&ouml;stermektedir. Her şeyin varması gereken noktaya doğru hareket etmesi i&ccedil;in, oluşumu (tekvini) itibarıyla y&uuml;ce Allah tarafından y&ouml;nlendirildiğine g&ouml;re, mahlukatın en şereflisi ve en m&uuml;kemmeli olan insanın kılavuzsuz, rehbersiz ve başıboş bırakıldığını s&ouml;ylemek insafsızlık olmaz mı?</p>\n\n<p>\n	Evet, nasıl ki t&uuml;m varlıklar m&uuml;debbir olan Allah&rsquo;ın tedbir ve iradesiyle belirli ve hikmetli bir hedefe doğru hareket ediyorlarsa, insan da y&uuml;ce Allah&rsquo;ın h&uuml;ccet ve kılavuzunun rehberliği sayesinde olgunluk ve tekam&uuml;l yolunu kat edebilir. Toplum d&uuml;zeni de, adil bir rehber ve m&acirc;sum bir İmam olmadan, sarsıntı, kayma ve d&uuml;zensizlikten korunamaz. Bu sarsıntı, kayma ve d&uuml;zensizliğin &ouml;n&uuml;n&uuml;n alınması, t&uuml;m insan&icirc; değerlerin korunması ve insanların iyi bir şekilde terbiye edilip eğitilmesi i&ccedil;in, ilah&icirc; dinin m&uuml;fessir ve yorumcuya ihtiyacı vardır. Bu yorumcu, Allah&rsquo;ın belirlediği kimseden başkası olamaz. Ayrıca, bu dinin h&uuml;k&uuml;mlerini de ancak bu şahıs y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilebilir.</p>\n\n<p>\n	Yukarıdaki iki nokta, İslam Peygamberinin vefatından sonraki İslam toplumunun, şimdiye kadar ge&ccedil;irmiş olduğu s&uuml;recin dikkatlice incelenip m&uuml;talaa edilmesiyle iyice anlaşılır. O zamandan bug&uuml;ne dek, &ouml;zellikle de g&uuml;n&uuml;m&uuml;zde, insan&icirc; değerlerin nasıl &ccedil;eşitli şekillerde yorumlandığı ve her yerde adalet, demokrasi, &ouml;zg&uuml;rl&uuml;k, insan severlik, barış ve insanlara hizmetten s&ouml;z edilmekte olduğunu g&ouml;r&uuml;r&uuml;z. H&uuml;rriyet deniliyor; ama hangi anlamda bir h&uuml;rriyet kastediliyor? İslam deniliyor; ama kimin yorum ve anlayışına dayalı bir İslam&rsquo;dan s&ouml;z ediliyor? Bu &ouml;nemlidir.</p>\n\n<p>\n	H&uuml;rriyetten maksat, yabancıların hegemonyasından kurtulmak mı? Yoksa t&uuml;m nefs&icirc; istek ve arzuların temin edilmesi ve hi&ccedil;bir sınır tanımaz, ipe sapa gelmez, herhangi bir hukuka bağlı kalınmaksızın lakayt&ccedil;a bir yaşam s&uuml;rd&uuml;rmek mi? Hangi anlamda adalet? Ve bunu kim belirliyecek?</p>\n\n<p>\n	Toplumun birinde, eşcinsellik, kadının kadınla ve erkeğin erkekle evlenmesi serbest!! Başka yerde ise başka sapıklıklar! Bu g&uuml;n s&uuml;per g&uuml;&ccedil;ler mazlumları korumak, insanoğluna hizmet etmek ve insan haklarını temin etmek bahanesiyle hangi cinayeti işlemekten geri kalıyorlar? H&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;k maskesiyle gelip, bizim ve d&uuml;nyanın diğer mazlumlarının ger&ccedil;ek insan&icirc; ve ilah&icirc; değerlerini yok ediyorlar ve geniş &ccedil;aplı propaganda ara&ccedil;larından yararlanarak, kendi kof ve muhtevasız k&uuml;lt&uuml;rlerini inan&ccedil;lı gen&ccedil;lerimizin beyinlerine empoze ediyorlar. Bu işi başarıyla ger&ccedil;ekleştirdikten sonra da varımızı yoğumuzu yağmalayıp inan&ccedil; ve itikadımızda hurafeler ve sapıklıklar oluşturarak, inan&ccedil;larımızı rotasından &ccedil;ıkarıp ayrı bir y&ouml;ne kanalize ediyorlar. Acaba bu h&uuml;rriyet midir? Bu zorbalıklar ve talan etmeler adalet midir?!!</p>\n\n<p>\n	Şuna yakinen inanmak gerekir ki; insanın y&ouml;nlendiricisi ve kılavuzu yalnız Allah&rsquo;tır, insan onun kanun ve kurallarına ittiba etmekle menzil-i maksut olan ulv&icirc; hakikat ve tekam&uuml;le ulaşabilir. Bu kanunların da konuşan dili ve ger&ccedil;ek uygulayıcısı Allah&rsquo;ın emriyle M&acirc;sum bir İmam&rsquo;dan başkası olamaz.</p>\n\n<p>\n	Konunun devamında, g&uuml;ndeme getirilmesi m&uuml;mk&uuml;n olan sorulara cevap vereceğiz.</p>\n\n<h2>\n	Birinci soru:</h2>\n\n<p>\n	&ldquo;İnayet Kanıtı&rdquo;nı kabul etsek bile biz bu d&ouml;nemde Hazret-i Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> &ouml;zellikleriyle belirlenmesinin, hikmet sahibi Allah&rsquo;ın inayeti (&ouml;zeni)&rsquo;nin bir sonucu olduğunu nereden anlayabiliriz? Bu İmam&rsquo;ın yery&uuml;z&uuml;nde hazır olduğu ve amellerimizi m&uuml;şahede ettiği halde gaybette olduğunu ve g&ouml;zlerin onu g&ouml;rmediğini nasıl ve nereden bilebiliriz?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Bu sorunun cevabı a&ccedil;ıktır; ama yine de meselede herhangi bir gizlilik kalmaması i&ccedil;in aşağıdaki noktalara dikkatinizi &ccedil;ekiyoruz.</p>\n\n<p>\n	a) Her zaman ve mekanın dini olan, dinamik bir mektep olarak İslam&rsquo;ın, ilim ve tekniğin gelişmesiyle her ge&ccedil;en g&uuml;n daha da artıp karmaşık boyutlar kazanan insanoğlunun yeni meseleleri ve ihtiya&ccedil;larına cevap vermesi gereklidir. Şu bir ger&ccedil;ektir ki, İslam&rsquo;ın &ccedil;ok y&ouml;nl&uuml; ve doğru bir şekilde beyan edilmesi ancak İmam&rsquo;ın varlığıyla m&uuml;mk&uuml;n olabilir.</p>\n\n<p>\n	b) İslam cihanş&uuml;mul bir h&uuml;k&uuml;met kurma iddiasındadır. Bu cihanş&uuml;mul h&uuml;k&uuml;metin idaresini ve rehberliğini, t&uuml;m insanların temiz ve p&acirc;k fıtratlarıyla kolaylıkla kabul edebilmeleri i&ccedil;in, p&acirc;k ve m&acirc;sum bir insanın &uuml;stlenmesi gerekir. Ancak b&ouml;ylelikle hem İslam&rsquo;ın ger&ccedil;eklerinin idrakinde bir kayma olmaz, hem de mensuplarının doğru d&uuml;r&uuml;st bir şekilde İslam&rsquo;ın emirlerini yerine getirip, kanun ve kurallarına uymaları sağlanmış olur. Bu cihanş&uuml;mul rehber (ruhlar ona feda olsun), vahyin idraki ve beyanı alanında m&acirc;sum olan İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka kim olabilir?</p>\n\n<p>\n	c) Varlık alemi ve onda varolan dakik ve ince d&uuml;zenin m&uuml;şahede ve m&uuml;lahazası t&uuml;m&uuml;yle, her şeyin her zaman ve mekanda, y&uuml;ce Allah&rsquo;ın inayetinin kapsamında olduğunu g&ouml;stermektedir. Durum b&ouml;yle iken İslam başta olmak &uuml;zere t&uuml;m semavi dinlerin vaad ettikleri cihanş&uuml;mul h&uuml;k&uuml;met rehbersiz olabilir mi? Kesinlikle hayır. Halkın ve mukadderatının sarsıntıya uğrayıp zedelenmemesi i&ccedil;in bu h&uuml;k&uuml;metin rehberinin, dinin sahibi ve el&ccedil;isi, yani Allah ve Peygamber tarafından belirlenmesi gerekir. Varlık aleminde insanları yaratıp, mukadderatını me&ccedil;hule ve belirsizliğe terk etmek, y&uuml;ce Allah&rsquo;ın inayet ve şanına yakışmaz. İşte bu delilden dolayı, Zamanın İmamı &ldquo;Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığı, beşeriyetin hayatını s&uuml;rd&uuml;rebilmesinin ka&ccedil;ınılmaz gereklerinden biridir.</p>\n\n<h2>\n	İkinci Soru:</h2>\n\n<p>\n	İslam dininin m&uuml;kemmel bir din olması hasebiyle, eğer t&uuml;m d&uuml;nya insanları İslam&rsquo;ın t&uuml;m kanunlarıyla amel ederlerse, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında insanların maruz ve m&uuml;ptela kaldıkları sorunlar ve dertler baş g&ouml;stermeyecektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın t&uuml;m kanun ve prensipleri, y&uuml;ce İslam Peygamberi tarafından beyan edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de de buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Yaş kuru ne varsa a&ccedil;ıklayıcı olan bu kitapta bulunmaktadır.&rdquo;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu sebeple, İslam&rsquo;ı a&ccedil;ıklaması i&ccedil;in m&acirc;sum İmamın v&uuml;cudunun varlığına ne gerek vardır?</p>\n\n<h3>\n	<strong>Cevap:</strong></h3>\n\n<p>\n	İslam Peygamberi&rsquo;nin kendi programını tam ve m&uuml;kemmel bir şekilde a&ccedil;ıkladığı ve hi&ccedil;bir şeyi eksik bırakmadığı, ş&uuml;phe g&ouml;t&uuml;rmez bir konudur. Fakat bu program, zamanın muhtelif dilimlerinde ve her yerde insanların hayatlarının t&uuml;m aşamalarında y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilmesi gerekli olan bir program olduğu i&ccedil;in, bu programın yorumlamasında &ccedil;ıkan ihtilaflarda, ilimleri vehb&icirc; olan ve kendileri ise m&acirc;sum olan, yaşayan bir imam ve &ouml;ndere, yani Peygamber&rsquo;in vasisine ihtiya&ccedil; duyulmaktadır. Bunu ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	a) İslam d&uuml;nyası Resul-i Ekrem&rsquo;in vefatından sonra, dinin ahkamı ve &ouml;ğretileri alanında şiddetli ihtilaflara maruz kaldı. Aşağıdaki tarih&icirc; numuneler bu iddianın doğruluğunu ispatlayan en bariz &ouml;rneklerdir.</p>\n\n<p>\n	Birinci Halife d&ouml;neminde M&uuml;sl&uuml;manlar arasında cenaze namazında ka&ccedil; tekbir s&ouml;yleneceği hususunda ihtilaflar vardı. Bir grup d&ouml;rt tekbir, bir grup ise beş tekbir getiriyorlardı. Bunlardan her biri Peygamber&rsquo;e uyduklarını s&ouml;yl&uuml;yorlardı. Nihayet ikinci halife &Ouml;mer b. Hattab, bu ihtilaflar bir kenara itilerek asgari sayı olan d&ouml;rt tekbir kabul edilsin dedi. Bunun i&ccedil;in hilafete bağlı &ccedil;evrelerce cenaze namazı d&ouml;rt tekbirle kılınmaktadır.</p>\n\n<p>\n	Dikkat ederseniz, daha birka&ccedil; g&uuml;n &ouml;nce kendi aziz rehberini yitiren M&uuml;sl&uuml;man topluluğu, cenaze namazı gibi en basit bir meselede g&ouml;r&uuml;ş ayrılığına d&uuml;ş&uuml;p birka&ccedil; gruba ayrılıyor, sonu&ccedil; olarak da Ehl-i Beyt mektebine g&ouml;re, <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Resulullah&rsquo;tan gelmeyen bir şeyi kabul ediyor. Bu t&uuml;r ihtilaf ve g&ouml;r&uuml;ş ayrılıklarına; Allah&rsquo;ın sıfatları, Allah&rsquo;ın adaleti, ahiret, peygamberlik, kaza ve kader gibi konular, &ouml;rnek olarak verilebilecek şeylerdendir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu olumsuzluklar, sorunlar, g&ouml;r&uuml;ş ayrılıkları, &ccedil;ekişmeler ve tartışmalar, Allah Resul&uuml;n&uuml;n vasisi olan, m&acirc;sum ve vahye aşina bir &ouml;ndere (Ehl-i Beyt İmamlarına) uyulmamasından kaynaklanmıştır.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam dini, vahyin hakikatini hi&ccedil;bir ipham ve belirsizliğe yer bırakmadan halka a&ccedil;ıklayacak ve zihinlerdeki soruları cevaplandıracak bir m&uuml;fessir ve a&ccedil;ıklayıcıya ihtiya&ccedil; duymaktadır. B&ouml;yle bir insan, ilah&icirc; vahiy hakkında sağlıklı ve m&uuml;kemmel bir bilgiye sahip olmalı, gaybın sırlarını ebedi ilah&icirc; kaynaktan alıp, Allah Resul&uuml; gibi beyan etmelidir. B&ouml;yle bir şahsın Hidayet İmamlarından başka birisi olmadığı ve onların dışında hi&ccedil;bir kimsenin bu makama layık olmadığı a&ccedil;ık olan bir ger&ccedil;ektir. Bu g&uuml;n ise Resulullah&rsquo;ın en son vasisi İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu makamı &uuml;stlenmiştir. O, vahyin tebliğinde hata etmeyen tek kişidir, dinin ahkamını uygulamakta zerre kadar kaymayan yine odur. Bir başka ifadeyle; ilim, amel, tebliğ ve uygulamada m&acirc;sum olan odur.</p>\n\n<p>\n	b) Dinlerin sonuncusu olan İslam&rsquo;ın, t&uuml;m d&ouml;nemlerde toplumunun sorunlarına cevap vermesi ve t&uuml;m olaylar ve gelişmelerde aktif rol oynaması gerekir.</p>\n\n<p>\n	Bunun i&ccedil;in dini beyan eden, belirsizlikleri bertaraf eden, ilah&icirc; hakikatleri a&ccedil;ıklayan kişinin, Allah Resul&uuml; gibi olması, onun nuruyla parlaması ve m&acirc;sumluk makamın haiz olması gerekmektedir. Zamanımızda ise On iki İmamın sonuncusu ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka, bu işi yapabilecek birisi yoktur.</p>\n\n<p>\n	Sonu&ccedil; olarak, İslam&rsquo;ın temeli ve Resulullah&rsquo;ın risaleti nasıl y&uuml;ce Allah&rsquo;ın inayetinin bir sonucu ise, t&uuml;m asırlar ve zamanlarda İslam&rsquo;ın, zamanın şartlarına g&ouml;re a&ccedil;ıklanması ve bu iş i&ccedil;in Resulullah&rsquo;ın mukaddes varislerden bir Hidayet İmamının varlığı da, y&uuml;ce Allah&rsquo;ın kullarına olan inayeti ve tevecc&uuml;h&uuml;n&uuml;n en bariz sonu&ccedil;larından biridir. &Ccedil;&uuml;nk&uuml;, ancak b&ouml;yle bir şahıs cihanş&uuml;mul bir İslam&icirc; h&uuml;k&uuml;met k&uuml;rs&uuml;s&uuml;ne dayanıp, ilahi vahyi a&ccedil;ıklayarak, adalet ve eşitliği d&uuml;nyaya iade edebilir.</p>\n\n<h2>\n	&Uuml;&ccedil;&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Eğer Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu g&uuml;n hazır bulunsaydı, İslam ve ahk&acirc;mını beşeriyete tebliğ edip beyan etmiş olsaydı, o zaman s&ouml;yledikleriniz kabul edilebilirdi. Fakat siz, İmam&rsquo;ın gaib olduğunu s&ouml;yl&uuml;yorsunuz. O İmam gaibtir; biz de bu d&ouml;nemde yaşıyoruz ve onun huzuruna varıp g&ouml;r&uuml;şmekten mahrumuz. Bu da g&ouml;steriyor ki, İslam ahkamının uygulanması m&acirc;sum olmayanların elinde bulunmaktadır. Bu durum sizin daha &ouml;nceki a&ccedil;ıklamalarınızla &ccedil;elişmiyor mu?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	G&uuml;neşin ışığının ulaşmasını engelleyen, bizim g&uuml;nahlarımızdır. Bizim durumumuz g&uuml;neşin &ouml;n&uuml;n&uuml; kapatan ve yery&uuml;z&uuml;n&uuml;n, direkt olarak g&uuml;neş ışığının bereketlerinden yararlanmasını engelleyen bulutlara benzer. Şu meşhur s&ouml;zde de beyan edildiği gibi; &ldquo;Dilenci tembel ise, ev sahibinin su&ccedil;u ne?&rdquo;</p>\n\n<p>\n	Evet; o y&uuml;ce zatı g&ouml;r&uuml;p, nurlu y&uuml;z&uuml;n&uuml; temaşa etmek liyakat gerektirir ve manev&icirc; hazırlık ister. Eğer herhangi birisi, dinin tavsiyelerine ve buyruklarına uymak, emirleriyle amel etmek ve sakındırdığı şeylerden ka&ccedil;ınmak suretiyle gerekli olan liyakati kedisinde oluşturursa, kuşkusuz o Hidayet İmamıyla buluşup, g&ouml;r&uuml;şecektir. Zaten Ehl-i Beyt&rsquo;in adet ve geleneği, ihsan, kerem ve fazilette bulunmaktan başka bir şey değildir.</p>\n\n<p>\n	Akl-ı selim sahibi olan herkes, nasıl verimli bir bah&ccedil;e ile &ccedil;orak bir toprağa yağan yağmurun letafet ve tabiatının aynı olduğunu, ama bu yağmur sonucu bah&ccedil;ede &ccedil;eşitli tat ve renkte meyveler ve g&uuml;ller yetiştiğini, &ccedil;orak toprakta ise işe yaramaz bitkilerin bittiğini kabul ediyorsa, bu konuda da Allah&rsquo;ın kendi hikmeti baliğası ve mutlak velayeti gereği, gerekli olan inayeti g&ouml;sterip, İmam-ı Zaman&rsquo;ı (Hz. Mehdi&rsquo;yi) yarattığını ve kendisine y&uuml;ce ilah&icirc; bilgiler verdiğini kolaylıkla kabul eder. Fakat maalesef insanlar maddi d&uuml;nyada, i&ccedil;inde boğuldukları şehvet, gazap ve &ccedil;eşitli ferd&icirc; ve toplumsal g&uuml;nahlardan dolayı bu liyakati kaybetmişlerdir. Ancak ne zaman bu engelleri kaldırıp zuhuruna ortam hazırlarsak, o İmam gayb perdesinden &ccedil;ıkıp, insanların hidayetini ve mukadderatını eline alacaktır.</p>\n\n<p>\n	İmam-ı Zaman, her ne kadar halkın geneli tarafından g&ouml;r&uuml;lm&uuml;yorsa da bulutun arkasındaki g&uuml;neş misali, insanlar onun v&uuml;cudundan yararlanmaktalar. Ayrıca, onun vazifelerinin bir kısmını da, eksik ve noksan da olsa, ilim ve takva a&ccedil;ısından y&uuml;ksek mertebede bulunan, ger&ccedil;ek İslam&icirc; bir idrak ve anlayışa sahip olan ve m&uuml;mk&uuml;n olduğu kadar siyasi ve sosyal şartları idrak edip anlayan dirayetli alimler yerine getirmektedir.</p>\n\n<h2>\n	D&ouml;rd&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Siz, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gıyabında İslam ulemasının, İslam ahk&acirc;mını a&ccedil;ıklayıp uygulamaya koyabileceklerini s&ouml;yl&uuml;yorsunuz. Durum b&ouml;yle iken m&acirc;sum imamın varlığına ne gerek var? Bu durumda, artık İmam&rsquo;ın gaybeti muammasını konuşmak ve &ccedil;&ouml;zmek zorunda da kalmayız?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın teşrideki (kanun koymadaki) kasıt ve gayesi, İslam ulemasının &ouml;nderliğiyle sağlanmıyor. &Ccedil;&uuml;nk&uuml;, onlar m&acirc;sum değillerdir ve onların İslam&rsquo;ı anlamada s&uuml;rekli doğruyu bulacakları da beklenemez. Fıkıh tarihinde, m&uuml;&ccedil;tehitlerin hata ettiklerine defalarca rastlanmaktadır. Fetva farklılıkları olarak tabir edilebilen bu hata ve yanlışların, İslam&icirc; meselelerin ger&ccedil;eğinin idrak edilememesinden kaynaklandığı ortadadır.</p>\n\n<p>\n	İkincisi, t&uuml;m M&uuml;sl&uuml;manların kabul edecekleri İslam&icirc; rehberin, kamil bir insan olması gerekir.</p>\n\n<p>\n	İslam&icirc; birlik, ancak t&uuml;m milletlerin aynı programa uyup, bir rehber ve lidere tabi oldukları takdirde cihanş&uuml;mul olarak ger&ccedil;ekleşebilir. Fakat bu g&uuml;n hatta d&uuml;nya M&uuml;sl&uuml;manları arasında bile bu birliktelik yoktur ve İslam muhtelif şekillerde halk kitlelerine sunulmaktadır. Cafer&icirc;, Hanef&icirc;, Şafi&icirc;, Malik&icirc;, Hanbel&icirc;, Zeyd&icirc; ve diğer İslam alimleri farklı metotlar ve kalıplara sahiptirler. Bazen de bir &ccedil;ok meselelerde birbirlerine karşı cepheleşebiliyorlar. &Ouml;te yandan gurur, kibir, cehalet ve gericilik, İslam toplumunun rehberliğini yapacak olan adil bir m&uuml;&ccedil;tehidin kabul g&ouml;rmesini engelleyen başlıca fakt&ouml;rlerdendir.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam bir hayat nizamı olarak, ancak sonsuz maneviyata sahip ve gayb &acirc;leminden ilham alan k&acirc;mil bir insan tarafından insanlık &acirc;lemine sunulduğu takdirde, t&uuml;m d&uuml;nyaya yayılır, d&uuml;nyanın d&ouml;rt bir yanında insanların hayatının t&uuml;m boyutlarına hakim olup, pratiğe ge&ccedil;er. Elbette bunun ger&ccedil;ekleşmesi i&ccedil;in insanların &ccedil;eşitli nizamları deneyip hatalarını anlaması ve hakka boyun eğmekten başka b&uuml;t&uuml;n yolların &ccedil;ıkmaz olduğunu anlamaları gibi, bir&ccedil;ok &ouml;n şartların oluşması da gereklidir. İşte o zaman peygamberlerin vaad ettiği cihanş&uuml;mul adalet ve tek din&icirc; rehberlik şekillenmiş olacaktır. Bu d&uuml;zenin rehberliğini yapacak olan mukaddes zatın &ouml;zelliklerini, Peygamber efendimizin m&uuml;tevatir hadisleri ve m&acirc;sum İmamlardan gelen muvassak rivayetlerde g&ouml;r&uuml;yoruz. İşte bu cihanş&uuml;mul rehber, İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -&nbsp; Korsi Moris, Yaratılışın Sırrı.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> -&nbsp; Yaratılışın Sırrı, s. 140-142.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - En&rsquo;am/59.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Ehl-i Beyt İmamlarının a&ccedil;ıkladığına g&ouml;re, cenaze namazının tekbirleri beş tekbirdir. D&ouml;rt tekbir olarak kılmak bid&rsquo;attır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İlahi İnayet Ve Zamanın İmamı','','trash','open','open','','ilahi-inayet-ve-zamanin-imami__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2566',0,'post','',0),(2567,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<p>\n	&nbsp;</p>\n\n<p>\n	B&uuml;t&uuml;n insanlık tarihinin genel akışını nazara alırsak, insanın fikir ve d&uuml;ş&uuml;nce alanında bir medine-i fazile peşinde olduğu gibi, pratik hayatında da b&ouml;yle bir arzunun ger&ccedil;ekleşmesi i&ccedil;in &ccedil;ırpındığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	İnsan toplumsal ve ferdi hayatında se&ccedil;tiği bazı prensiplerin doğruluk ve yanlışlığını aklen keşfedebilse de bunu bizzat yaşayarak, tecr&uuml;be ederek ve deneyerek de g&ouml;rmek ve ikna olmak ister. Bu y&uuml;zden dinde zorlama, yani insanların kalben doğruluk yolunu se&ccedil;meleri zorlamayla m&uuml;mk&uuml;n olmadığına g&ouml;re, t&uuml;m insanlığın hakka y&ouml;nelip kalben İslam&rsquo;ı benimseyebilmesi i&ccedil;in zamana ihtiya&ccedil; vardır. İnsan toplulukları &ccedil;eşitli sistemleri ve hayat y&ouml;ntemlerini bizzat deneyip onların &ccedil;ıkmaz yol olduğuna, insanlık adına bir hayat tecr&uuml;besi olarak da kanaat getirmelidir.</p>\n\n<p>\n	Bir a&ccedil;ıdan gaybet d&ouml;nemi insanlık i&ccedil;in Allah tarafından verilen b&ouml;yle bir fırsattır. &Ccedil;&uuml;nk&uuml; bilgilerin yazılı olarak &ccedil;oğaltılmasının yaygınlaştığı Hicri 300 yılından sonra ve hele g&uuml;n&uuml;m&uuml;zde iletişim ara&ccedil;larının sağladığı kolaylık neticesinde, artık hak mektebin Ehl-i Beyt mektebi olduğunu teorik olarak anlamada &ouml;nemli bir engel ortadan kalkmıştır. Bu y&ouml;nde bir eksiklik var, bu imkanlardan yararlanmama hususundadır. Başka bir ifadeyle, artık teori ve fikir alanında toplumlara h&uuml;ccet tamamlanmıştır. Hakkı &ouml;ğrenmek isteyen onu kolaylıkla &ouml;ğrenebilir ve aklı onun doğruluğuna kanaat getirebilir. Şimdilik insanlığın eksik kaldığı yan onun pratikteki tecr&uuml;be yetersizliğidir.</p>\n\n<p>\n	İnsan toplumları bizzat tekniksel ilerlemelerle birlikte tekrar g&uuml;n-deme gelen &ccedil;eşitli cahili sistemleri yaşamalı ve onların &ccedil;ıkmaz yol ol-duğuna şahit olmalı ki, Allah&rsquo;ın h&uuml;cceti insanlara tamamlansın ve top-lumlar hakkı kabul edip yaşamaya, yani Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur edip b&uuml;t&uuml;n d&uuml;nyada İslam&rsquo;ın &ouml;z&uuml; olan Ehl-i Beyt mektebini hakim kıl-maya hazrılanmış olsunlar.</p>\n\n<p>\n	Ama uzun s&uuml;ren bu gaybet d&ouml;neminde ve bizim tabirimizle insanlığın tecr&uuml;be d&ouml;neminde, her fert ve toplum kendilerine verilen bilgi ve yaşadığı veya şahit olduğu tecr&uuml;beler &ccedil;er&ccedil;evesinde sorumludur. Bildiği hakkı yaşamalı ve onu savunmalıdır. &Ouml;zellikle Ehl-i Beyt mektebini tanımak bahtiyarlığına ulaşan ve zamanın imamının kim olduğunu bilen kimse, kendisine verilen bu paha bi&ccedil;ilmez bilgi ve marifetten dolayı mesuliyeti herkesten daha &ccedil;oktur.</p>\n\n<p>\n	Biz bu makalede gaybet d&ouml;neminde Ehl-i Beyt mektebini tanıma şerefine nail olmuş ve zamanın İmamı olan Hz. Mehdi&rsquo;yi tanıyarak ca-hiliye hayatından kurtulmuş olanların bu d&ouml;nemdeki ağır y&uuml;k&uuml;ml&uuml;l&uuml;klerinden bir kısmını b&uuml;y&uuml;k alimlerin eserlerinden yararlanarak derlemeye &ccedil;alıştık ve bu alanda &ouml;zellikle takvalı b&uuml;y&uuml;k alim Seyyid Muhammed Taki Musevi&rsquo;nin &ldquo;Mikyal-ul Mekarim&rdquo; (Erdemlerin &Ouml;l&ccedil;eği) adlı değerli eserinden yararlandık.</p>\n\n<p>\n	Umarız ki, Allah bizleri ve m&uuml;min kardeşlerimizi bu yolda muavaffak kılar.</p>\n\n<p>\n	Ayetullah Seyyid Muhammed Taki Musevi, adı ge&ccedil;en eserinde gaybet d&ouml;neminde yapılması ve uyulması gereken 80 noktaya işaret et-miştir ki, biz bunlardan birka&ccedil;ının aşağıda aktarılmasının faydalı olacağına inanıyoruz. M&uuml;minler bu noktalara riayetle, hayatlarına yeni bir &ccedil;ekid&uuml;zen vererek yaşamlarını o hazretin rıza ve hoşnutluğu doğrultusunda tanzim eder ve zuhur hazırlığına hız kazandırmış olurlar, inşaallah:</p>\n\n<p>\n	1- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın &ouml;zelliklerini, vasıflarını bilmeli ve zuhur edeceği sıradaki alamet ve olaylardan da haberdar olmalıdır.</p>\n\n<p>\n	Bu, aklen ve naklen her m&uuml;minin &uuml;zerine d&uuml;şen bir vazifedir.</p>\n\n<p>\n	Akli delili şudur: Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m kendisine itaatin farz olduğu bir İmam olduğundan, bu makamı haksız iddia edenlerin karşısına &ccedil;ıkabilmek i&ccedil;in onun &ouml;zel sıfatlarını bilmek ka&ccedil;ınılmazdır. &Ccedil;&uuml;nk&uuml; ancak bu sıfatları bilmekle, yalan yere Mehdilik iddiasında bulunacak olanları tanımak m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Nakli delillere gelince: &Ccedil;ağın İmamının tanınmasını sağlayacak &ouml;zellik ve hususiyetleri bilmenin her m&uuml;mine farz olduğuna dair &ccedil;ok sayıda hadis ve rivayet vardır. Nitekim bir hadiste ş&ouml;yle buyurulmaktadır: &ldquo;&Ccedil;ağının imamını tanımadan &ouml;len biri, cehalet &ouml;l&uuml;m&uuml; &uuml;zere &ouml;l&uuml;r.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn1\">[1]</a></p>\n\n<p>\n	2- Hazret-i Mehdi&rsquo;ye sevgi beslemek:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da aralarında bulunduğu Ehl-i Beyt aleyhum&rsquo;us-sel&acirc;m&rsquo;ı sevmek b&uuml;t&uuml;n M&uuml;sl&uuml;manlara farzdır. Bu husus bir&ccedil;ok ayet ve hadiste tasrih edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de Allah Teala ş&ouml;yle buyur-maktadır: &ldquo;...De ki, peygamberliğim karşılığında yakınlarımı sev-meniz dışında sizden hi&ccedil;bir &uuml;cret ve karşılık istemiyorum.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn2\">[2]</a></p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;den (Ehl-i Beyt&rsquo;ten) olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı sevme hakkında da &ouml;zellikle hadisler nakledilmiştir. İlgili kaynaklarda bu nakillere sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn3\">[3]</a></p>\n\n<p>\n	3- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun bekleyişi i&ccedil;inde olmak:</p>\n\n<p>\n	Gaybet &ccedil;ağında m&uuml;minlere d&uuml;şen en &ouml;nemli şer&rsquo;i vazifelerden biri de Hz. Mehdi&rsquo;nin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhurunun bekleyişi i&ccedil;inde bulunmak, kalben, fikren ve amelen buna mutabık bir hayat s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	Rivayetlerde Zuhuru Beklemenin &Ouml;nemi</p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan rivayet edilen bir hadiste Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğu ge&ccedil;er: &ldquo;&Uuml;mmetimin en &uuml;st&uuml;n ameli, bekleyiş i&ccedil;inde olmak ve Allah (c.c)&rsquo;dan gelecek olan zaferi dilemek-tir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn4\">[4]</a></p>\n\n<p>\n	Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;a &ldquo;Amellerin en &uuml;st&uuml;n&uuml; nedir?&rdquo; diye sorulduğunda &ldquo;(Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuruyla) aydınlığa &ccedil;ıkmayı beklemektir&rdquo; buyurdular.</p>\n\n<p>\n	Yine Emir&rsquo;&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu nakledil-miştir:</p>\n\n<p>\n	&ldquo;Hz. Mehdi&rsquo;nin zuhuruyla aydınlığa &ccedil;ıkmanın bekleyişi i&ccedil;inde olun ve Allah Teala&rsquo;nın rahmetinden &uuml;midinizi kesmeyin; zira Allah (c.c)&rsquo;ın nezdinde ibadetlerin en makbul&uuml; &ldquo;aydınlığa &ccedil;ıkma&rdquo;yı beklemektir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn5\">[5]</a></p>\n\n<p>\n	İmam Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizi beklemek, Allah yolunda kanlar i&ccedil;inde kalmakla eşanlamlıdır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn6\">[6]</a></p>\n\n<p>\n	Bir başka rivayette de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bizden kıyam edecek olan İmam&rsquo;ın şiilerine ne mutlu! Onlar gaybet d&ouml;neminde onun zuhurunu beklerler, zuhur ettiğinde de onun emrine girer, itaat ederler; Allah&rsquo;ın dostlarıdır onlar, ne bir korku s&ouml;z konusudur onlar i&ccedil;in, ne de zerrece h&uuml;z&uuml;n ve gam!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn7\">[7]</a></p>\n\n<p>\n	Ferec&rsquo;i, (Aydınlığa &Ccedil;ıkmayı) Beklemek</p>\n\n<p>\n	Hadislerde &ldquo;Ferec&rdquo; olarak ge&ccedil;en bu terim &ldquo;kolaylık, zafer, nusret ve aydınlığa &ccedil;ıkma&rdquo; anlamlarını taşır. &ldquo;Ferec&rdquo;i beklemek, işlerin d&uuml;zeleceğine, Allah&rsquo;ın h&uuml;k&uuml;m ve hakimiyetinin ger&ccedil;ekleşeceğine &uuml;mitli olup bunu istemek demektir. B&ouml;yle bir istek ve bekleyiş i&ccedil;inde olanın ise, bunu sağlayacak bir ortamı geliştirmek i&ccedil;in elinden geleni yapmaya &ccedil;alışacağı ortadadır; b&ouml;yle birisi kendisini mezkur mefkureye adayacak ve dinle siyaseti ayıran k&uuml;f&uuml;r, şirk ve nifak d&uuml;zenlerine karşı hakkın zaferi ve galebesi yolunda &ccedil;aba sarf edecektir.</p>\n\n<p>\n	Buna g&ouml;re, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olan kimse, ahir zamanda zuhuru i&ccedil;in gerekli ortamı sağlama, zuhuru kolaylaş-tırabilme yolunda bilfiil ve bizzat elinden geleni yapan ve kendisini bu gayeye adayan kimsedir. Nitekim bir&ccedil;ok rivayette de ge&ccedil;tiği &uuml;zere; &ldquo;Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a ortam hazırlama hareketi&rdquo; doğudan başlayacaktır, başında da Hz. Fatıma Zehra selam&rsquo;ullahi aleyha&rsquo;nın soyundan gelen seyyidler olacak ve Ehl-i Beyt&rsquo;in aleyhum&rsquo;us-sel&acirc;m kanını istemek i&ccedil;in kıyam edecek-lerdir.&rdquo;</p>\n\n<p>\n	Hadislerde m&uuml;minlerden bu harekete katılmaları istenmiştir. Zira &ldquo;bu hareket İmam Mehdi hazretlerinin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhur ve kıyamını &ccedil;abuklaştıracak, gerekli ortamı hazırlamış olacak ve nihayetinde İmam zuhur edince bayrağı ve devleti -ellerindeki iktidarı- ona teslim edeceklerdir.&rdquo;</p>\n\n<p>\n	Buna g&ouml;re, ger&ccedil;ek anlamda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyen kimse, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacak bir devletin kurulmasına &ccedil;alışan kimse demektir. B&ouml;yle biri bıkıp usanmadan ve ara vermeksizin, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun &ouml;n hazırlıklarını ve mukaddimelerini hazır-lamaya adayacak kendisini. B&ouml;yle birisi zaten zul&uuml;mden bizzat bizar ve adalet i&ccedil;in bilfiil &ccedil;alışıp &ccedil;aba g&ouml;steren biri olacaktır. Aksi takdirde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleme olayı kof bir iddia ve asılsız bir slogan ol-maktan &ouml;teye ge&ccedil;emeyecektir. Bu nedenledir ki, bir hadis-i şerifte &ldquo;Fereci beklemek, bizzat ferectir&rdquo; buyurulmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn8\">[8]</a> Zira ger&ccedil;ekten Fereci bekleyip Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yery&uuml;z&uuml;nde adaleti yaymak &uuml;zere zuhur etmesini g&ouml;zleyen biri, her şeyden &ouml;nce kendi g&uuml;nl&uuml;k yaşa-mını adalet ve doğruluk prensipleri &uuml;zerine bina ve tanzim edecektir. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur veya gaybetinin, b&ouml;yle birinin yaşam tarzı &uuml;zerinde herhangi bir değişiklik yaratmayacağı ise apa&ccedil;ık orta-dadır.</p>\n\n<p>\n	Allah&rsquo;ın dininin zaferi ve Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuru demek olan &ldquo;Ferec&rdquo;i beklemek; hakkı, adaleti ve imanı kendi benliğine kazan-dırmış olmakla m&uuml;mk&uuml;nd&uuml;r. Bunun izleri de bireyin amel ve davranış-larına yansıyacaktır zaten.</p>\n\n<p>\n	B&ouml;ylesine b&uuml;y&uuml;k ve derin bir hakikate sırf lafla ulaşılamaz. Fereci (yani işlerin Allah&rsquo;ı razı edecek bir şekilde yoluna girmesini) beklemek nice sorumlulukları da beraberinde getirir. Kendi kaderi gibi toplumun, b&uuml;t&uuml;n insanlığın, hak, hakikat, fazilet ve erdemin kaderine karşı kayıtsız kalan birinin b&ouml;yle bir sorumluluğu &uuml;stlenmesi d&uuml;ş&uuml;n&uuml;lemez. &Ouml;yleyse &ccedil;evresinde olup bitenlere seyirci kalmak ve mevcut yanlışlık, zul&uuml;m ve haksızlıklara hi&ccedil; sesini &ccedil;ıkarmayıp Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gelip her şeyi d&uuml;zeltmesini beklemek, &ldquo;Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olmak&rdquo; değildir.</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi (a.s) beklemenin Hususiyetleri</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi beklemek;</p>\n\n<p>\n	a) Masum, adil ve fazilet sahibi İmam&rsquo;ı tanımak ve ona inanmak,</p>\n\n<p>\n	b) Bu İmamın b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacağına inanmak,</p>\n\n<p>\n	c) Ferdi planda adalet ve insani değerlere tutkun olmak,</p>\n\n<p>\n	d) Toplumsal alanda adalet inancına dayalı ve adaleti yayacak bir devletin kurulmasına &ccedil;alışmak,</p>\n\n<p>\n	e) Dini ve ahlaki emir ve kurallara ciddiyetle uymak, sorumluluk ve g&ouml;rev bilinci taşımak, demektir.</p>\n\n<p>\n	Bu anlamda onu beklemek, Allah&rsquo;ın dininin zafer ve galebesini bek-lekem demektir. B&ouml;yle bir &ldquo;bekleyiş&rdquo;in en b&uuml;y&uuml;k ibadet olacağı apa&ccedil;ık ortadadır. B&ouml;yle bir bekleyiş i&ccedil;inde olan gaybet &ccedil;ağında &ouml;lse bile, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunda onun saflarına katılıp Allah yolunda ci-had etmiş kimse gibi olur. Hadis-i şerifte de buyurulduğu &uuml;zere: &ldquo;Hz. Kaim Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyerek &ouml;len kimse, onun ordug&acirc;hında bulunan kimse gibidir&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn9\">[9]</a></p>\n\n<p>\n	4- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in kesintisiz duada bulunmak:</p>\n\n<p>\n	Zaman İmamı Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m: &ldquo;Kurtuluş i&ccedil;in &ccedil;ok duada bulunun &ccedil;&uuml;nk&uuml; bu sizin kurtuluşunuza bir vesiledir&rdquo; buyurmuşlardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn10\">[10]</a></p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın işlerinin kolaylaşması ve zuhurunun &ccedil;abuklaşması i&ccedil;in sık sık dua etmek İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a bizzat yardımcı olmakla eşdeğerdedir. Bu nedenledir ki, bizzat Ehl-i Beyt&rsquo;ten aleyhum&rsquo;us-sel&acirc;m ulaşan bir&ccedil;ok sahih hadiste, salavatın -&ouml;zellikle g&uuml;nl&uuml;k farz ibadet-lerden sonra- ş&ouml;yle getirilmesi tavsiye edilmiştir: &ldquo;Allahumme salli ala Muhammedin ve Al-i Muhammed ve accil ferecehum&rdquo; Yani &ldquo;Ey Allah&rsquo;ım Muhammed ve onun Ehl-i Beyt&rsquo;ine salat eyle ve onlarla ger&ccedil;ekleşecek kurtuluşu yakınlaştır.&rdquo;</p>\n\n<p>\n	Aynı şekilde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in okunan ve Ferec Duası diye bilinen duayı devamlı okumak, hi&ccedil; terk etmemek, bilhassa secde halin-de, hatta ne zaman ve nasıl m&uuml;mk&uuml;n olursa bu duayı terenn&uuml;m etmek &ouml;nemle tavsiye edilmiştir. Mezkur dua ş&ouml;yledir: Allah&rsquo;a hamd ve Resu-l&uuml;ne salla&rsquo;ll&acirc;hu aleyhi ve alih salat ve selamdan sonra ş&ouml;yle denilir:</p>\n\n<p>\n	&ldquo;Allahumme kun li veliyyike&rsquo;l H&uuml;cceti&rsquo;bn&rsquo;il Hasan&rsquo;il Askeri, salava-tuke aleyhi ve ala abaih, fi hazihi&rsquo;s s&acirc;eti ve fi kulli s&acirc;eh, veliyyen ve ha-fiza, ve kaiden ve nasira, ve deliylen ve ayna, hatta tuskinehu arzake tav&rsquo;a, ve tumettiahu fiyha tavila; birahmetike ya Erhamer-rahimin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn11\">[11]</a></p>\n\n<p>\n	5- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ayrılığına &uuml;z&uuml;lmek ve faziletlerini anlata-rak o İmamı hatırlamak.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn12\">[12]</a></p>\n\n<p>\n	6- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın (Allah onun zuhurunu &ccedil;abuklaştırsın) adını veya lakaplarından birini duyunca saygı i&ccedil;in ayağa kalkıp ve sonra oturmak.</p>\n\n<p>\n	On iki İmam Şia&rsquo;sı bunu &ouml;teden beri yapagelmişlerdir. Bizzat Ehl-i Beyt İmamları aleyhum&rsquo;us-sel&acirc;m bu davranışı sergilemiş ve Hazretin adı gel-diğinde saygıyla yerlerinden doğrulup edeple oturmuşlardır. Bu konuda ulaşan sahih bir rivayette ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n, İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yanında Sahib&rsquo;uz Zaman Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adı anıldı; İmam Sadık aleyhi&rsquo;s-sel&acirc;m O Hazrete saygı gayesiyle hemen yerlerinden doğruldular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn13\">[13]</a></p>\n\n<p>\n	Mişkat&rsquo;ul Envar&rsquo;da ş&ouml;yle nakledilir: Di&rsquo;bil, meşhur şiirini Hz. İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;a okuyup da bu arada Hz. Kaim (Mehdi) aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adını getirince, İmam Rıza hazretleri aleyhi&rsquo;s-sel&acirc;m bir elini başının &uuml;ze-rine koyarak saygıyla yerlerinden kalkıp o Hazretin işlerinin kolaylaş-ması i&ccedil;in duada bulundular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn14\">[14]</a></p>\n\n<p>\n	7- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m zuhur ettiğinde ona yardımcı olmaya ahdetmek:</p>\n\n<p>\n	Bu ahitleşme ve m&uuml;minin kalben aldığı bu b&uuml;y&uuml;k karar, aslında iman ve yakin etmiş olmanın alametlerindendir. Ayrıca İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a yardımcı olacağına dair kendi kedine s&ouml;z verip ahitte bulunmak, bireyin kendini alakadar eden işlerde de adil ve d&uuml;r&uuml;st olma yolunda aldığı bir karardır ki, bu da hayırlı işe niyetlenmenin sevabını ona kazandırır. Nitekim insanlar niyetleriyle değerlenirler.</p>\n\n<p>\n	Abdulhamid Vasıt&icirc;, İmam Bakır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;remeden &ouml;l&uuml;rsek ne olur?&rdquo; diye sorduğunda, İmam ş&ouml;yle buyurdular: &ldquo;Sizden biri, &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;ini -Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;rd&uuml;ğ&uuml; takdirde ona yardımcı olacağına karar verirse, tıpkı onun saflarında kılıcıyla cihad etmiş gibi olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn15\">[15]</a></p>\n\n<p>\n	8- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret:</p>\n\n<p>\n	Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret etmek, muvahhid m&uuml;minin &uuml;zerine d&uuml;şen vazifelerden biridir. Ne zaman ve nerede olursa olsun İmamını anıp kendisine selamda bu-lunmak, bilhassa bazı &ouml;zel zaman ve durumlarda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı hatırlayıp saygı g&ouml;sterisinde bulunmak, imanın nişanelerindendir ki, bu t&uuml;r amellerin tafsilatı, ilgili dua ve ziyaret kitaplarında mevcuttur.</p>\n\n<p>\n	9- Allah Teala&rsquo;dan (c.c) İmam vasıtasıyla şefaat istemek ve ona tevess&uuml;lde bulunmak:</p>\n\n<p>\n	Hadislerde, Allah&rsquo;ın has velilerine (evliyaullaha) tevess&uuml;lde bulun-mak ve onların y&uuml;z&uuml; suyu h&uuml;rmetine Hak Teala&rsquo;ya y&ouml;nelinmek tavsiye olunmuştur. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a tevess&uuml;l hususunda da şu rivayet yeterlidir sanırız:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! Zamanın velisi ve h&uuml;cceti kıldığın Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın y&uuml;z&uuml; suyu h&uuml;rmetine ve onun hakkı i&ccedil;in senden hacetimi dile-mekte ve istemekteyim....&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn16\">[16]</a></p>\n\n<p>\n	Hz. Selman&rsquo;dan (r.a) ş&ouml;yle rivayet edilir:</p>\n\n<p>\n	Hz. Muhammed salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo;Allah Teala buyuruyor ki: &ldquo;Benim nezdimde mahlukatın en &uuml;st&uuml;n&uuml; Muhammed ile kardeşi Ali&rsquo;dir, sonra da Allah&rsquo;a doğru vesile olan İmamlar gelirler. Benden bir şey dileyen, Muhammed ve onun masum soyu (Ehl-i Beyt&rsquo;i) vasıtasıyla dilesin....&rdquo;</p>\n\n<p>\n	10- K&acirc;im aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gaybeti d&ouml;neminde m&uuml;minlerin birbirini sabra davet etmesi:</p>\n\n<p>\n	M&uuml;minlerin &ouml;nemli vazifelerinden biri de, gaybet &ccedil;ağında ger&ccedil;ek an-lamda &ldquo;sabırlı olmak ve sabra davet etmek&rdquo;tir. Bunun da birka&ccedil; &ouml;l&ccedil;&uuml;s&uuml; vardır:</p>\n\n<p>\n	&ldquo;Birbirlerine sabrı tavsiye&rdquo;den maksat, m&uuml;minin evlatlarına, yakın-larına, dostlarına, akrabalarına ve m&uuml;min kardeşlerine, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a inanmayı, gaybet s&uuml;resinin uzaması karşısında sabırlı ol-mayı, bu s&uuml;re&ccedil;te kendilerine ulaşan bela, fitne ve zorluklara tahamm&uuml;l etmeyi, zorluklar karşısında inancından d&ouml;nmeyip azim, sebat ve karar-lılıkla, hak bildiği yolda y&uuml;r&uuml;meyi tavsiye etmesidir. Burada şu noktayı &ouml;nemle vurgulamak gerekir ki, sabır zulm&uuml; kabullenmek demek olma-yıp, azim ve iradenin gevşememesi anlamına gelir. Ger&ccedil;ekte sabrın hak yolunda sebat g&ouml;stermek anlamına geldiğini Kur&rsquo;an-ı Kerim&rsquo;den de anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim buyuruyor ki:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz, &ldquo;Bizim Rabbimiz Allah&rsquo;tır&rdquo; deyip sonra (bu s&ouml;z &uuml;zerinde) sebat edenler -yok mu- onların &uuml;zerlerine melekler iner ve -derler ki- &ldquo;korkmayın, h&uuml;zne kapılmayın, size vaad olunan cennetle sevinin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn17\">[17]</a></p>\n\n<p>\n	Bu ayette de belirtildiği gibi &ldquo;sabır&rdquo;, inandıktan sonra şu veya bu sebeple inancında gevşememek, doğruluğuna inandığı yolu azim ve kararla s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	11- Nefsin tehzibi ve arıtılması:</p>\n\n<p>\n	&Ccedil;irkin sıfatlardan nefsin arıtılması ve g&uuml;zel ahlakla s&uuml;slenilmesi her zaman ve her d&ouml;nem i&ccedil;in gerekli amellerdendir: Ancak, gaybet devrin-de bunun bilhassa vurgulanmış olmasının nedeni, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m ile birliktelik şerefine nail olma ve onun ashabına katılabilmenin ancak bu yolla -nefsin k&ouml;t&uuml;l&uuml;k ve &ccedil;irkinliklerden arıtılmasıyla- m&uuml;mk&uuml;n ola-bildiği i&ccedil;indir.</p>\n\n<p>\n	Nitekim Nu&rsquo;mani kendi senediyle İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayette bulunur: &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olmak isteyen kimse nefsini k&ouml;t&uuml; hal, alışkanlık ve davranışlardan temizleyip iyi ahlakla ahlaklanmalı ve bu haliyle zuhurunu beklemelidir. O kendisini bu şekilde temizler, yetiştirir ve bu halde &ouml;l&uuml;r de onun &ouml;l&uuml;m&uuml;nden sonra zuhur ger&ccedil;ekleşirse, İmamı g&ouml;r&uuml;p ona ulaşanların sevabını kazanır. O halde gayretli olun ve onu bekleyin, ne mutlu size ey Allah&rsquo;ın rahme-tine muhatap olanlar!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn18\">[18]</a></p>\n\n<p>\n	12- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı desteklemek ve ona yardımcı olabilmek i&ccedil;in bir araya gelme ve toplanma:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olma şerefine nail olmak iste-yen kimseler, İslam&rsquo;ın &ouml;nem verdiği birlik ve beraberliğe ve ger&ccedil;ek an-lamda kalplerinin birbirine ısınmasına &ouml;nem vermelidirler. Bu noktaya riayet etmemek, onların Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dan uzak kalmaları ve onu ziyaret etmekten mahrum olmalarının başlıca nedenlerinden biri sayılır. Nitekim Şeyh Mufid (r.a)&rsquo;e hitaben Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın g&ouml;nderdiği mektupta bu noktaya a&ccedil;ık&ccedil;a işaret olunmuştur. S&ouml;z konusu mektuptaki c&uuml;mle ş&ouml;yledir: &ldquo;Bizi izleyenler, kendilerinden alınan s&ouml;ze sadık kalır ve elele vererek kararlılıkla ahitlerine vefa g&ouml;sterirlerse, bize ulaşma ve bizi g&ouml;rebilme nimeti onlar hakkında ertelenmez.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn19\">[19]</a></p>\n\n<p>\n	13- İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yakınlarına ve dostlarına saygı duymak:</p>\n\n<p>\n	İster Hz. Ali ve Hz. Fatıma aleyhum&rsquo;us-sel&acirc;m&rsquo;ın soyundan gelen seyyidler gibi kan bağıyla, ister ulama ve m&uuml;minler gibi manevi bağla Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a yakınlıkları olan herkese h&uuml;rmette bulunmak gerekir. Bu durumda, bizzat Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kendisine h&uuml;rmette bulunul-muş demektir. Bu hususta da sahih rivayetler vardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn20\">[20]</a></p>\n\n<p>\n	14- Her y&ouml;n&uuml;yle İmamın amel ve ahlakını &ouml;rnek alarak ona benzemeye &ccedil;alışıp ona uymak:</p>\n\n<p>\n	İmanın kemali ve kıyamette o Hazretle birlikte olup cennette onun yanında bulunmak ancak İmamın amel ve ahlakını &ouml;rnek alarak, hayatını o y&ouml;nde d&uuml;zenlemek ve kendisini o doğrultuda yetiştirmekle m&uuml;mk&uuml;n olur.</p>\n\n<p>\n	Gurer&rsquo;ul Hikem&rsquo;de Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bizi seven, bizim yaptığımızı yapmalı ve takvayı kuşanmalıdır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn21\">[21]</a></p>\n\n<p>\n	Usul-u K&acirc;fi&rsquo;de İmam B&acirc;kır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle nakilde bulunulur: &ldquo;Allah&rsquo;a itaat eden, bizim dostumuzdur; O&rsquo;na isyan eden bizim d&uuml;şma-nımızdır. Bizim dostluğumuza, ancak amel ve takvayla ulaşılır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn22\">[22]</a></p>\n\n<p>\n	Bu nedenledir ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m: &ldquo;Bizim i&ccedil;in iftihar vesilesi olun, y&uuml;zkarası olmayın!&rdquo; diye buyurmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn23\">[23]</a></p>\n\n<p>\n	15- Din kardeşlerinin haklarına &ouml;zenle riayet:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın rıza ve hoşnutluğuna vesile olacak işlerden biri de, din kardeşlerinin birbirlerinin haklarına &ouml;zenle riayet etmeleri-dir. Bu da velayet ipine sımsıkı sarılmakla olur. Kitaplarda buna delalet eden pek &ccedil;ok hadis mevcuttur.</p>\n\n<p>\n	Bazı rivayetlerde İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın m&uuml;minlerin babası sayıldığı ve m&uuml;minlerin de onun evlatları mesabesinde olduğu ge&ccedil;er. Bir babanın evlatlarına iyilikte bulunmak ve onları kollayıp g&ouml;zetmek, elbette ki biz-zat o babaya karşı da işlenmiş bir iyilik demektir.</p>\n\n<p>\n	Usul-i Kafi&rsquo;de Mualla bin Huneys&rsquo;ten şu hadis rivayet edilir:</p>\n\n<p>\n	&ldquo;İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a m&uuml;&rsquo;minin m&uuml;&rsquo;min &uuml;zerindeki hakkını sor-dum &ldquo;M&uuml;&rsquo;minin yetmiş hakkı vardır&rdquo; buyurdular ve bunlardan sade-ce yedisini bana bildireceklerini s&ouml;ylediler:</p>\n\n<p>\n	&ldquo;O a&ccedil; olduk&ccedil;a, sen doymamalısın.</p>\n\n<p>\n	Onun giyeceği olmadık&ccedil;a, sen giyinmemelisin.</p>\n\n<p>\n	Onun kılavuzu olup kendisine yol g&ouml;stermelisin.</p>\n\n<p>\n	Onun elbisesi olmalısın (kusurlarını &ouml;rtmelisin).</p>\n\n<p>\n	Onun dili olmalısın (hakkını savunmalısın)</p>\n\n<p>\n	Eğer senin hizmet&ccedil;in varsa (ve onun hizmetcisi yoksa) kendi hizmet&ccedil;ini onun yatağını sermek ve işlerini g&ouml;rmek i&ccedil;in g&ouml;ndermelisin.</p>\n\n<p>\n	Kendin i&ccedil;in istediğin şeyi onun i&ccedil;in de istemelisin.</p>\n\n<p>\n	B&ouml;yle yapabilirsen, kendi velayetini bizim velayetimize, bizim velayetimizi de Allah&rsquo;ın velayetine bağlamış olursun.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn24\">[24]</a></p>\n\n<p>\n	Yine İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet edilmektedir:</p>\n\n<p>\n	&ldquo;Bir M&uuml;&rsquo;mini memnun ve mesut eden, sadece onu memnun ettiğini zannetmesin. Allah&rsquo;a andolsun ki, bu işiyle bizi ve Allah&rsquo;ın Resul&uuml;n&uuml; salla&rsquo;ll&acirc;hu aleyhi ve alih memnun ve mesut eder.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn25\">[25]</a></p>\n\n<p>\n	İmam Musa K&acirc;zım aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizim dostlarımızdan birinin bir dileğini yerine getiren, o dileği hepimiz (b&uuml;t&uuml;n Ehl-i Beyt İmamları) i&ccedil;in yerine getirmiş olduğunu bilsin!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn26\">[26]</a></p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da ş&ouml;yle buyurduğu bilinmektedir:</p>\n\n<p>\n	&ldquo;Bizi ziyaret edemeyenler, dostlarımızdan salih olanları ziyaret etsinler, b&ouml;ylelikle onlara, bizi ziyaret etmenin sevabı yazılmış olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn27\">[27]</a></p>\n\n<p>\n	Bu hususta daha bir&ccedil;ok rivayet vardır; fakat konumuzun fazla uzamaması i&ccedil;in bu kadarıyla yetiniyoruz.</p>\n\n<p>\n	Kısacası bu d&ouml;nemde m&uuml;mine d&uuml;şen en b&uuml;y&uuml;k g&ouml;rev, İmam Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın razı olmayacağı iş ve davranışlardan ciddiyetle ka&ccedil;ınmak ve İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın beğenisini kazanabilecek bir davranış ve hayat tarzı benimseyerek s&uuml;rd&uuml;rmektir. Bunun nasıl olacağıysa apa&ccedil;ık ortada-dır. O İmam&rsquo;ın rızası, Allah&rsquo;ın rızasından başka bir şey olmadığına ve Allah&rsquo;ın rızası da, emretmiş olduğu ferd&icirc; ve sosyal din&icirc; vazifelerin ifası olduğuna g&ouml;re gaybet &ccedil;ağında bize d&uuml;şen, din&icirc; vazifelerimizi &ouml;zenle yerine getirmekten ibarettir.</p>\n\n<p>\n	Allah&rsquo;ın salat ve selamı Resul&uuml;&rsquo;ne salla&rsquo;ll&acirc;hu aleyhi ve alih ve onun pak soyundan gelen 12 hak vasisine ve bu c&uuml;mleden olmak &uuml;zere Ehl-i Beyt İmamlarının aleyhum&rsquo;us-sel&acirc;m onikincisi ve sonuncusu olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a olsun.</p>\n\n<p>\n	Allah&rsquo;ım! Onun zuhurunu &ccedil;abuklaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun işlerini kolaylaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun g&ouml;nl&uuml;n&uuml; daima mesrur eyle.</p>\n\n<p>\n	Bizlere, onun has yardımcılarından olma nimetini nasip eyle!</p>\n\n<p>\n	Bizlere, onun yılgınlık tanımaz askerlerinden olma nimetini nasip eyle!</p>\n\n<p>\n	Bizi onun ashabından, gaybet ve zuhurunda yakın yardımcılarından kıl!</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref1\">[1]</a> - Usul-i Kafi, Kuleyni, c. 1, s. 371, 5. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref2\">[2]</a> - Şura/23.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref3\">[3]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 200-250.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref4\">[4]</a> - Bihar&rsquo;ul Envar, c. 52, s. 22.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref5\">[5]</a> - a.g.e.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref6\">[6]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 645, bab: 55, hadis 6.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref7\">[7]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 357, bab: 33, hadis 54.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref8\">[8]</a> - Bihar-ul Envar, c. 52, s. 128.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref9\">[9]</a> - a.g.e. c. 52, s.125.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref10\">[10]</a> - Mikyal&rsquo;ul Mekarim, s. 4.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref11\">[11]</a> - Furu-i Kafi (Kuleyni), Kitab&rsquo;us Savm, Aynı dua Mefatih&rsquo;te de ge&ccedil;er.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref12\">[12]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 233 - 240.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref13\">[13]</a> - Bihar&rsquo;ul Envar, c. 44, s. 276, hadis 1; Mikyal&rsquo;ul Mekarim&rsquo;den naklen.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref14\">[14]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 594.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref15\">[15]</a> - Ravzat-ul Kafi, Kuleyni, Mikyal&rsquo;ul Mekarim&rsquo;den naklen, c. 2, s. 322.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref16\">[16]</a> - Bihar&rsquo;ul Envar, Meclisi, c. 94, s. 35.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref17\">[17]</a> - Fussilet, 30.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref18\">[18]</a> - Bihar&rsquo;ul Envar, c. 53, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref19\">[19]</a> - Gaybet-i Nu&rsquo;mani, Muhammed bin İbrahim Numani, s. 106.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref20\">[20]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref21\">[21]</a> - Gurer-ul Hikem, s.303.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref22\">[22]</a> - Usul-i Kafi, Kuleyn&icirc; c.2, s.75, hadis: 3.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref23\">[23]</a> - Usul-i Kafi, Kuleyni, c. 2, s. 77, hadis: 9.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref24\">[24]</a> - a.g.e. s. 174, 14. Hadis, &ldquo;Hakk&rsquo;ul M&uuml;min...&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref25\">[25]</a> - a.g.e. s. 189 &ldquo;İdhal-us Surur Ale&rsquo;l M&uuml;minin&rdquo; babı, 6. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref26\">[26]</a> - a.g.e. s. 196 &ldquo;Kaza-ı hacet-i m&uuml;nin&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref27\">[27]</a> - Kamil&rsquo;ul Ziyarat, İbn-i Kavleveyh, s. 319, 105. bab.</p>\n\n<p>\n	&nbsp;</p>','Gaybet Dönemİnde Mümİnlerİn Vazİfelerİ','','trash','open','open','','gaybet-doneminde-muminlerin-vazifeleri__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2567',0,'post','',0),(2568,1,'2020-05-08 12:39:08','2020-05-08 09:39:08','<h2>\n	<strong>Ehl-i S&uuml;nnet Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; Ali (a.s)&#39;dan dedi ki: Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;D&uuml;nyanın sonuna bir g&uuml;n dahi kalsa, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden(veya benim Ehl-i Beyt&#39;imden) bir kişiyi g&ouml;nderecektir.&quot; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&#39;nin h&uuml;k&uuml;mete ulaşması i&ccedil;in uzatacaktır.&quot; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3-&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&quot; Sonra buyurdu ki: &quot;Sonra benim itretimden veya -teredd&uuml;t ravidendir- Ehl-i Beyt&#39;imden bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; Bu hadisi H&acirc;kim el- M&uuml;stedrek&#39;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&#39;in şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4-&nbsp; Huzeyfe&#39;den dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:<em> &quot;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teala o g&uuml;n&uuml;, evlatlarımdan birini g&ouml;nderene kadar uzatacaktır; O&#39;nun ismi, benim ismimdir</em>.&quot;</p>\n\n<p>\n	Selman;&quot;Ey Allah&#39;ın Resul&uuml;! Hangi oğlundan olacak?&quot;diye sorduğunda, eliyle H&uuml;seyin&#39;in omzuna vurarak: <em>&quot;Bu oğlumdan.&quot; </em>buyurdu.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&#39;tan dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &quot;<em>Benim Ehl-i Beyt&#39;imden ismi benim ismim olan biri h&uuml;k&uuml;mete ulaşmadık&ccedil;a kıyamet kopmaz.&quot;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&#39;imden bir kişi Deylem dağı ve Kostantaniye&#39;ye h&acirc;kim olur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><em><strong>[6]</strong></em></a></p>\n\n<p>\n	7-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;Doğrusu, Ali benden sonra &uuml;mmetimin İmamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni beşir (m&uuml;jdeleyici) ve nezir (korkutucu) se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz ila&ccedil; gibi azdırlar.&quot;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &quot;Ey Allah&#39;ın Resul&uuml;, evladın <strong>K&acirc;im&#39;</strong>in bir gaybeti mi vardır?&quot; diye sordu.</p>\n\n<p>\n	<em>Hazret: &quot;Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar helak olacaklar! Ey Cabir, bu Allah&#39;ın kullarından gizlediği ilahi işlerden bir iş ve onun esrarından bir sırdır, onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&#39;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r&quot; dedi. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></em></p>\n\n<p>\n	8-&nbsp; Hz. Ali (a.s), Hz. Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;H&uuml;seyin&#39;in evlatlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&quot; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	9-&nbsp; Selman-i Farsi der ki: &quot;Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&#39;inin yanındaydık, Hz. H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu: &quot;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&#39;ın h&uuml;ccetisin, Allah h&uuml;ccetinin oğlusun, Allah h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&#39;ın dokuz h&uuml;ccetinin babasısın</em>.&quot; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Emir-ul M&uuml;minin Ali aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Allah bir grubu getirecek ki, onlar Allah&#39;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi ilahi saltanata ulaşır. O, vaat edilen <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun i&ccedil;in saf ve hazır olacaktır. Onun s&ouml;z&uuml; duyulacak; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak; o zaman onun imameti kemale erişecek ve hilafeti yery&uuml;z&uuml;nde yerleşecek ve... Yery&uuml;z&uuml; <strong>Mehdi</strong> aleyhi&#39;s-sel&acirc;m&#39;ın varlığıyla bayındır ve mutlu olacak, nehirler akacak ve fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına selam olsun.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudri, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&quot;Sizlere <strong>Mehdi</strong>&#39;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar O&#39;ndan razı olacaklardır ve O, malları sahih olarak taksim edecektir.&quot; Adamın birisi: &quot;Sahih olarak nasıl taksim edecek?&quot; diye sorduğunda: &quot;Halkın arasında eşit olarak (dağıtacaktır).&quot; buyurdular.</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle eklediler: &quot;O zamanda Allah Teala, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve O&#39;nun adaleti onların hepsini kapsayacaktır; hatta nida eden; &#39;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &#39;Git hazinedara <strong>Mehdi </strong>bana mal vermeni emrediyor de&#39; denilecek. Bundan dolayı hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &#39;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&quot; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah-i Ensari ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi </strong>benim evlatlarımdandır; O&#39;nun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; El- Havi li&#39;l- fetava (S. 48, Mısır bas.) Ebu Amr ed- Dani&#39;nin S&uuml;nen&#39;inden naklen Huzeyfe&#39;den şu hadisi tahri&ccedil; eder: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &#39;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&#39; İsa da cevaben ş&ouml;yle diyecektir: &#39;Namaz senin i&ccedil;in ikame olunmuştur.&#39; B&ouml;ylece İsa benim evlatlarımdan birinin arkasında namaz kılacaktır.&quot; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah&#39;tan dedi ki: Allah Resul&uuml; ş&ouml;yle buyurduğunu duydum: &quot;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&quot; Sonra buyurdu ki: &quot;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &quot;Gel bize namaz kıldır&quot; diyecek. İsa cevaben: &quot;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&#39;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&quot; diyecektir.&quot; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyre dedi ki: Resulullah (s.a.a) buyurdu:</p>\n\n<p>\n	<em>&quot;İsa bin Meryem nazil olup İmamınız da sizden olunca ne yapacaksınız?&quot; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong>[15]</strong></a></em></p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&quot; </em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;mmi Seleme&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim itretim ve Fatıma evlatlarındandır.&quot;</em> <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Enes bin Malik&#39;den dedi ki: Hz. Resulullah&#39;ın ş&ouml;yle buyurduğunu duydum: &quot;Biz Abdulmuttelib evlatlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&quot; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><em><strong>[18]</strong></em></a></p>\n\n<p>\n	İbn-i Abbas&#39;tan dedi ki: Hz. Resulullah ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> cennet ehlinin tavusudur.&quot; </em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><em><strong>[19]</strong></em></a></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><em><strong>[20]</strong></em></a></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kays bin Cabir&#39;in dedesinden dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&#39;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s)&#39;dan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;&uuml;mmetimde H&uuml;seyin&#39;in evlatlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&quot; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	22- Huzeyfe&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&quot; </em><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	23- Ebu Said el-Hudri&#39;den dedi ki: Peygamberden sonra bir takım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&#39;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yaşayacak. </em>&ndash;s&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&#39;in teredd&uuml;d&uuml;nden dolayıdır- Ravi diyor; &quot;Bunlar nedir?&quot; dedik. (Allah Resul&uuml;): <em>&quot;Yıllar&quot;</em> buyurdu. Sonra ş&ouml;yle devam etti: <em>&quot;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &quot;Ey <strong>Mehdi</strong>, bana ata et, bana ata et&quot; diyecek.&quot; </em>Resulullah buyurdu: <em>&quot;Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&quot; </em><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	24- Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	25- Taberani Avf bin Malik&#39;ten Resulullah (s.a.a.)&#39;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir: <em>&quot;Ey Avf &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik geri kalanı ise cehennemliktir.&quot; </em>Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu: <em>&quot;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&#39;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol ki, hidayete erenlerden olasın.&quot; </em><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	26- Ebu Said-el Hudri&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bela inecektir. &Ouml;yle ki, ondan daha ağır bir bela duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;nde ehli yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte de bulunan b&uuml;t&uuml;n yağmurunu Allah onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&#39;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&quot;</em> H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu ancak Şeyhyan&#39;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&#39;ın sahibi de nakletmiş, onu Taberani&#39;nin M&uuml;cem adlı kitabında ve Ebu Naim&#39;in Menakibi-i el- <strong>Mehdi</strong> kitabında tahri&ccedil; ettiklerini kaydetmiştir.&nbsp; <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	27- Huzeyfet-&uuml;l Yemani&#39;den dedi ki: Ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle dediğini duydum: <em>&quot;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmete yazıklar olsun. Nasıl kendilerine itaat edenleri hari&ccedil;, da M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;lakat ettiğinde diliyle onlara kılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İslam dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri helak edecek ve &uuml;mmeti fesadından sonra tekrar ıslah edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&#39;imden bir kişi, h&uuml;k&uuml;mete kavuşup İslam&#39;ı muzaffer kılacaktır. Allah vaadine hilaf etmez. O vaadini ger&ccedil;ekleştirmeğe kadirdir.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	28- Kutade&#39;den dedi ki: &quot;Said bin Musayyib&#39;e: &quot;<strong>Mehdi</strong> hak mıdır?&quot; dedim. O: &quot;Evet, o haktır, Fatıma&#39;nın evlatlarındandır.&quot; dedi. Ben: &quot;Fatıma&#39;nın hangi evladındandır?&quot; dedim. Said: &quot;Şimdilik bu kadarı yeter.&quot; cevabını verdi. El-Burhan fi Alamati <strong>Mehdi</strong>yy&#39;i Ahır-iz Zaman kitabının ikinci babında da Naim bin Hammad Kutade&#39;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Said bin Museyyib&#39;e <strong>Mehdi</strong> hak mıdır?&quot; dedim. O; &quot;Evet&quot; dedi. Ben: &quot;O kimdendir?&quot; dedim. O; &quot;Fatıma&#39;nın evlatlarındandır&quot; dedi.&quot; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	29- Abdullah&#39;tan dedi ki: bizler Resulullah&#39;ın huzurunda bulunduğumuz bir sırada Haşimoğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-&uuml; Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor; bu arada ben: &quot;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz&quot; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu: <em>&quot;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&#39;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bela, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&#39;imden bir kişiye verinceye kadar kabul etmeyecek. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek bile olsa onlara katılsın.&quot; </em>Bu hadisin benzerini el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahir-iz Zaman kitabında da nakletmiş ve sonunda da &quot;emekleyerek bile olsa katılın, &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&#39;dir&quot; ibaretini <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	30- Ali (a.s)&#39;dan dedi ki: &quot;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&#39;ten midir? Yoksa diğerlerinden mi?&quot; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Ve bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra de onların kalbini bizimle birleştirerek kardeş kılacaktır.&quot; </em>el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberani, onu Mucem-&uuml;l Evset kitabında, ebu Naim, onu Hilyet-&uuml;l Evliya kitabında ve Abdurrahman bin Hatem, onu Avali kitabında nakletmiştir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>&nbsp;</p>\n\n<p>\n	31- Ebu Nuaym &quot;el-Erbaune Hadisen&quot; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&#39;den dedi ki: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&#39;ın halifesidir, ona tabi olun.&quot;</p>\n\n<p>\n	Keza on yedinci hadiste yine Abdullah bin &Ouml;mer&#39;den naklen, Allah Resul&uuml;&#39;n&uuml;n: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir meleğin: &quot;Bu <strong>Mehdi</strong> Allah&#39;ın halifesidir, ona tabi olun&quot; diye nida edeceğini&quot; buyurduğunu kaydetmiştir.</p>\n\n<p>\n	32- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Ebu Said el- Hudri ve Cabir bin Abdullah&#39;tan dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&quot; </em><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebi Veddak&#39;tan dedi ki: Ben Ebu Said el Hudri&#39;ye: &quot;Andolsun Allah&#39;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın&quot; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &quot;Eğer Allah Resul&uuml;&#39;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu duydum: <em>&quot;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona al diyecek, kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&quot; </em>Bu arada Allah Resul&uuml; &uuml;zerinde olan kalın bir &ouml;rt&uuml;y&uuml; yere serdi. Sonra da kenarlarını toplayarak aldı. O insanın yapacağı hareketi g&ouml;stermek istiyordu. Sonra: <em>&quot;B&ouml;ylece o kişi alıp gidecektir&quot;</em> buyurdu.&quot; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Nezre&#39;den dedi ki: Cabir bin Abdullah&#39;ın yanında oturuyorduk. Bu arada Cabir: &quot;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml; ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Acem tarafından, onlar bunu engelleyecektir&quot; dedi. Sonra ş&ouml;yle dedi: &quot;İleride Şam ehli i&ccedil;in de ne bir dinar nede bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Rum tarafından engelleme olacak&quot; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: &quot;Allah Resul&uuml; (s.a.a) buyurdu ki: <em>&quot;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em>Bu hadisi nakleden Cureyr diyor: &quot;Ben Ebi Nazre ve Ebi-l Ala&#39;ya acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&quot; dedim. Onların her ikisi de: &quot;Hayır&quot; dediler. Ayrıca İbn-il Musanne, Abd-ul Vahhab&#39;tan o da Cureyr&#39;den aynı senetle bu hadisin benzerini nakletmiştir.&quot; <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- İbn-i Abbas&#39;tan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&#39;den gayri hi&ccedil; kimse doğrultamayacaktır.&quot; </em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&#39;tan dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bir &uuml;mmet ki, ben onun başında, İsa&#39;nın sonunda ve <strong>Mehdi</strong> de ortasındadır, nasıl helak olabilir?&quot; </em><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- Abdullah bin el-Haris bin Caz-i ez-Zabidi&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em>&nbsp; ortamı hazırlayacaklardır.&quot;</em><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah İbn-i &Ouml;mer&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bu iş, -imamet ve İslam toplumunun &ouml;nderliği- insanlardan iki kişi kalıncaya kadar daimi olarak Kureyş&#39;te olacaktır.&quot; </em><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h2>\n	<strong>Ehl-i Beyt Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdu ki: &quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	2-&nbsp; &quot;Esbeğ bin Nebateh&quot; ş&ouml;yle der: &quot;Emir-el m&uuml;minin Ali <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ın huzurlarına gittim, o hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	<em>İmam: &quot;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek On birinci evladım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dır, zul&uuml;m eve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun i&ccedil;in bir hayret ve bir de gaybet vardır, kimileri -bu gaybet ve hayret d&ouml;neminde- sapar, kimileri de hidayet bulurlar&quot; dedi.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><strong>[41]</strong></a></em></p>\n\n<p>\n	3-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdular ki: &quot;Eğer size bu işin sahibinin (yani zamanın imamı) gaybete &ccedil;ekildiğini bildirseler onu ink&acirc;r etmeyin.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	4-&nbsp; Hz. İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;<strong>Kaim</strong> i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek ve ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	5-&nbsp; Ve yine buyurdular ki: &quot;<strong>Kaim</strong>, hi&ccedil; kimsenin ona aht ve biat etmediği bir zamanda kıyam edecektir.&quot; <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	6-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;<strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&quot;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	7-&nbsp; İmam Zeyn-ul Abidin aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurmuştur: &quot;Bizim <strong>Kaim</strong>imiz ile Allah&#39;ın resulleri arasında bir takım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile, doğumunun gizli olması ve halktan uzak durmasında; Musa ile, korku hali ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtilafa d&uuml;şmesi; Eyyub ile, beladan sonra kurtuluşun yetişmesinde; Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&quot;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	8-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&#39;a kulluk eden (o zaman) takvalı olmalı ve Allah&#39;ın dinine bağlanmalıdır.&quot;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	9-&nbsp; Yine ş&ouml;yle buyurmuştur: &quot;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, İmamları onlardan gizli olacak.&quot; Z&uuml;rare, &quot;halkın o zaman vazifesi nedir?&quot; diye sordum ve şu cevabı aldım der: &quot;İmam zuhur edinceye kadar meşgul oldukları işe -dini g&ouml;revlerine- sarılsınlar.&quot;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine buyurmuştur: &quot;Bu iş (İmam&#39;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &quot;Eğer biz olsaydık adaletle h&uuml;kmederdik&quot; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil; bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> aleyhi&#39;s-sel&acirc;m hak ve adalet &uuml;zerine kıyam edecektir.&quot;&nbsp; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	11- Esbağ bin Nebateh diyor ki, Emir-ul M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;O, (<strong>Mehdi</strong> -a.s-) &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &#39;Allah&#39;ın &Acirc;l-i Muhammed&#39;e ihtiyacı yoktur&#39; diyeceklerdir.&quot; <a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><strong>[50]</strong></a></em></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s) Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&quot;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&#39;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&quot; &quot;Evet, biliyoruz&quot; diye cevap verdiler. </em></p>\n\n<p>\n	<em>İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &quot;Biliyor musunuz Musa bin İmran, Hızır (a.s)&#39;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. H&acirc;lbuki bu işler zikri y&uuml;ce Allah&#39;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&#39;in namaz kılacağı <strong>K&acirc;im</strong> dışında biz Ehl-i Beyt&#39;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah O&#39;nun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece O, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&#39;in dokuzuncu oğludur. O&#39;nun gaybetinde, Allah Teala O&#39;nun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile O&#39;nu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&#39;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&quot; <a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><strong>[51]</strong></a></em></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;On iki hidayet İmam&#39;ı bizdendir; birincisi Emir-ul M&uuml;minin Ali bin Ebu Talip&#39;tir; sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan O&#39;dur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah O&#39;nun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. O&#39;nun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &#39;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır?&#39; Biliniz ki O&#39;nun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&quot; <a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><strong>[52]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Salih bin Ukbe basından, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan, O da babaları vasıtasıyla Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><strong>[53]</strong></a></em></p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&quot; &quot;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&quot;diye sorduklarında ş&ouml;yle buyurdular: &quot;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&#39;in evlatlarından olan İmamlar. Onların sonuncusu <strong>K&acirc;im</strong>&#39;dir; gaybetten sonra kıyam edecek, Deccal&#39;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&quot; <a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><strong>[54]</strong></a></em></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki, İmam Musa bin Cafer (a.s)&#39;ın huzuruna &ccedil;ıkarak: &quot;Ey Resulullah&#39;ın oğlu! Hak &uuml;zere kıyam edecek olan K&acirc;im sen misin?&quot;diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&#39;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler O&#39;nun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&quot;</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle ekledi: &quot;Bizim <strong>Kaim&#39;imizin</strong> gaybetinde bizim sevgimize sarılan, velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar: Biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&#39;a ant olsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&quot;&nbsp; <a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><strong>[55]</strong></a></em></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hasan bin Halid, İmam Ali Rıza (a.s)&#39;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&quot;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi O&#39;dur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; O&#39;na itaat edecek ve onun g&ouml;lgesi de olmayacaktır.</em></p>\n\n<p>\n	<em>G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &quot;Bilin ki, Allah&#39; ın h&uuml;cceti Beytullah&#39;ın yanında zuhur etti, O&#39;na tabi olun; ş&uuml;phesiz hak O&#39;nunladır ve O&#39;ndadır. Ve bu konuda Allah&#39;ın ayeti ş&ouml;yle ge&ccedil;er: <strong>&quot;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&quot;</strong><a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><strong><strong>[56]</strong></strong></a></em> <em>&nbsp;<strong>&quot;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; </strong><a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><strong><strong>[57]</strong></strong></a></em><em> Yani oğlum <strong>K&acirc;im</strong> <strong>Mehdi</strong>&#39;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; <a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><strong>[58]</strong></a></em></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&#39;ın yanına giderek <strong>Mehdi</strong>&#39;nin <strong>K&acirc;im</strong> mi başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Ey Ebu&#39;l- Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&#39;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O, benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed sallall&acirc;hu aleyhi ve alih&#39;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&#39;a ant olsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki O, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><strong>[59]</strong></a></em></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sakr bin Ebu Delf, İmam Ali Naki (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;Benden sonraki İmam, oğlum Hasan&#39;dır; O&#39;ndan sonraki İmam ise O&#39;nun oğlu Kaim&#39;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&quot; <a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><strong>[60]</strong></a></em></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Kurtuluşun yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&quot; <a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><strong>[61]</strong></a></em><em>&nbsp; <a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><strong>[62]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Safi-i Gulpayiganı&#39;nın &quot;Muntehab-ul Eser&quot; <a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar inşallah.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1-&nbsp; &quot;İmamlar on iki tanedir&quot; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &quot;İmamların sayısı, Beni İsrail N&uuml;kabaları&#39;nın (başkanlarının) sayısı miktarıncadır&quot; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3-&nbsp; &quot;On iki İmamın ilki,&nbsp; Hz. Ali (a.s)&#39;dır&quot; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &quot;On iki İmamın evveli Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&#39;dır&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5-&nbsp; &quot;İmamlar on iki tanedir; onların sonuncusu Mehdi&#39;dir&quot; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7-&nbsp; &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır; dokuzuncusu ise onların <strong>K&acirc;im</strong>idir&quot; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki İmamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9-&nbsp; Hz. <strong>Mehdi</strong>&#39;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong>, Ehl-i Beyt&#39;tendir; <strong>Mehdi</strong>&#39;nin ismi, Resulullah&#39;ın isminin ve k&uuml;nyesi de O&#39;nun k&uuml;nyesinin aynısıdır&quot; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &quot;<strong>Mehdi</strong>, insanlar arasında Resulullah&#39;a en &ccedil;ok benzeyen kimsedir&quot; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <strong>Mehdi</strong> (a.s)&#39;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Fatıma&#39;nın evlatlarındandır&quot; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın İmam olan dokuz evlatlarındandır&quot; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&#39;in dokuzuncu evladıdır&quot; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &quot;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Muhammed Bakır (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın altıncı evladıdır&quot; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın beşinci evladıdır&quot; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er- Rıza (a.s)&#39;ın evlatlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Muhammed Taki&#39;nin evlatlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &quot;Hz. <strong>Mehdi,</strong> Ali&#39;yyul- Hadi (Ali Naki -a.s-)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Askeri (a.s)&#39;ın oğludur&quot; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Babasının ismi Hasan&#39;dır&quot; diyen hadislerin sayısı: 147</p>\n\n<p>\n	29- &quot;Cariyelerin Hanım efendisinin oğludur&quot; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> On iki İmamın sonuncusudur&quot; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&quot; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &quot;O&#39;nun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun uzun bir gaybeti olacaktır.&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybeti d&ouml;neminde halkın O&#39;ndan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ger&ccedil;ekten O, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&quot; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&quot; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Doğumu gizli olacaktır&quot; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah&#39;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk ve... temizleyecektir&quot; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın emrini aşik&acirc;r edecek, İslam&#39;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&quot; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, insanları Kur&#39;&acirc;n&#39;a ve s&uuml;nnete sevk edecektir&quot; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın d&uuml;şmanlarından intikam alacaktır&quot; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Peygamberlerden O&#39;nda bir takım s&uuml;nnetler vardır&quot; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &quot;O, kılı&ccedil;la kıyam edecektir&quot; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &quot;O&#39;nun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- O&#39;nun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah Teala O&#39;nun eliyle peygamberlerin mucizesini aşik&acirc;r kılacak ve onların mirasları onunla birliktedir&quot; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Şiddetli bir imtihandan sonra zuhur edecektir&quot; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;İsa bin Meryem (a.s)&#39;a imamlık yapacaktır&quot; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde O&#39;nu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde O&#39;nu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin haletleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i K&uuml;bra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gagbet-i K&uuml;bra d&ouml;neminde O&#39;nu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- O&#39;nun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı zuhur alametleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;kten O&#39;nun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zuhurundan &ouml;nceki zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vs. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyanı&#39;nın hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n milletlerin İslam &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin O&#39;nun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. İsa&#39;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&#39;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyani ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun asrında işlerin kolaylaşması ve akılların kamla erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurundan sonra hilafetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yemeği, i&ccedil;meği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı, kendisine davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>K&acirc;im</strong>&#39;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. <strong>Mehdi</strong>&#39;ye nispet, takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54. 91-&nbsp; O&#39;nu idrak etme ve O&#39;nu İmam edinmekle ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, O&#39;na inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;na sal&acirc;t ve selam g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- &nbsp;O&#39;ndan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	<em>&quot;Allah&#39;ım, arzu edilen <strong>K&acirc;im </strong>ve beklenilen adalet veliyy-i emrine salat g&ouml;nder; onu dergahına yakın olan meleklerle kuşat, Ruh-ul Kud&uuml;s&#39;le te&#39;yit et; ey &acirc;lemlerin Rabbi olan Allah! </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu kitabına davet&ccedil;i, dinini ayakta tutan, ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; ta ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&#39;ım, biz senden İslam ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunu &ouml;nc&uuml;l&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&#39;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtilaflara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin, yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	Allah&#39;ım, peygamberimizin -senin sal&acirc;t&#39;ın O&#39;na ve Ehl-i Beytine olsun- yanımızda olmamasından, İmamımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&#39;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&quot; (İftitah Duasından)</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>M&uuml;sned-i Ahmed bin Hanbel</em>, c. 1, s.99, hadis no: 734, S&uuml;nen-i Ebu Davud, hadis no: 3734, İtikad-ı Beyhaki, s. 105, Yenabi-&uuml;l Meveddet, s. 432, Nur-&uuml;l Ebsar, s. 145.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Sahih-i Tirmizi, hadis no: 2157, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Mesabih-&uuml;s S&uuml;nnet, Bab-ı Eşrat-&uuml;s Saat, S&uuml;nen-i ebu Davud, hadis no: 3733.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - M&uuml;sned-i Ahmed, c. 3, s. 36, hadis no: 10887, el-M&uuml;stedrek, c. 4, s. 557, Yenabi-&uuml;l Meveddet, s. 186.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Zehair&rsquo;ul- Ukba, s. 136 (Mısır bas.), Yenabi-&uuml;l Meveddet, s. 488, 490, Bu hadisi Abu Naim de Arbain kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - S&uuml;nen-i Tirmizi, hadis no: 2156, Tirmizi, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudri, &Uuml;mmi Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu da kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis no: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 3769, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Sevaik-&uuml;l Muhrika, on ikinci ayet, Ebu Nuaym el-Erbaune Hadisen fi Zikr-il <strong>Mehdi</strong>, 36.hadis, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 97, Kurtubi, Tezkire, s. 619, el-Fusul-&uuml;l M&uuml;himme, s. 280, Ebu&rsquo;l Ala-i Attar, el- Erbaun, s. 301, Cami-&uuml;s Sağir, c. 2, s. 377, el- Havi li&rsquo;l Fetava, s. 64, İsaf-ur Rağibin, s. 150, ve..</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Yenabi-ul Mevedde</em>, s. 494,</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Yenabi&rsquo;ul- Mevedde, s. 285, 445.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Age. s.492.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Age. s.467</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> -M&uuml;sned-i Ahmed, c. 3, s. 37, hadis no: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmet, hadis no: 10780, 10791, 10887, 10706, 11238, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 29, İsaf-&uuml;r Rağibin, s. 137, Nur-&uuml;l Ebsar, s. 155, Yenabi-&uuml;l Meveddet, s. 469.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Feraid&rsquo;us- Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis no: 4067.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Sahih-i M&uuml;slim, hadis no: 225, M&uuml;sned-i Ahmed, hadis no: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Sahih-i Buhari, hadis no: 3193, Sahih-i M&uuml;slim, hadis no: 222, 223, 224, M&uuml;sned-i Ahmet hadis no: 7355, 8077.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - M&uuml;sned-i Ahmed, hadis no: 610, S&uuml;nen-i İbn-i Mace hadis no: 4075, M&uuml;nteheb-i Kenz-&uuml;l Ummal c. 6, s. 30, Cami-&uuml;s Sağir, hadis no: 9243, Yenabi-&uuml;l Meveddet, s. 488, Cevahir-&uuml;l Ikdeyn, s. 432, ve....</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - S&uuml;nen-i Ebi Davut, hadis no: 3735,&nbsp; S&uuml;nen-i İbn-i Mace, hadis no: 4076, M&uuml;ntahb-ı Kenz-&uuml;l Ummal, c. 5, s. 96, et-Tac-&uuml;l Cami-&uuml; li&rsquo;l Usul, c. 5, s. 364, Mesabih-&uuml;s S&uuml;nnet, Eşrat-&uuml;s Saaat babı, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 432, ve..</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenabi-&uuml;l Meveddet, s. 435, Savaik-&uuml;l Muhrika, s. 309, Zehair-&uuml;l Ukba, s. 15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan&nbsp; fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - el-Fusul-&uuml;l Muhimme, s. 295, el-Firdevs, İbn-i Şirveyh-i Deylemi&rsquo;nin Elif ve Lam babı, Yenabi-&uuml;l Meveddet, s. 181, 435, 489, Nur-&uuml;l Ebsar, s. 154.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - M&uuml;stedrek-i Sahihayn, c. 4, s. 558, el-M&uuml;sned, c. 3, s. 28, 70, hadis no: 10791, 11238, Ebu Nuaym Erbain, 2.hadis, Telhis-&uuml;l M&uuml;stedrek, c. 4, s. 558, ve el-Havi lil- Fetava, c. 2, s. 63.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Usd-&uuml;l Ğabe, c. 1, s. 259, Erbain Hadisen fi Zikr-il <strong>Mehdi</strong>, 37.hadis, Muntahab-i Kenz-&uuml;l Ummal, c. 6, s. 30, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 98, es-Sevaik-&uuml;l Muhrika, s. 99, el-Havi li-l Fetava, c. 2, s. 64, el-Cami-&uuml;s Sağir, c. 2, s. 33, el-Fusu-&uuml;l Mihimme, s. 280, el-isabe, c. 4, s. 31, Mecm-&uuml;z Zevaid, c. 5, s. 190, el-Erbain, s. 299, el-Kureb, fi Muhabbet-il arab, s. 134, Nur-&uuml;l Ebsar, s. 231, el-Feth-&uuml;l Kebir, c. 2, s. 164.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Yenabi-&uuml;l Meveddet, s. 445, Meveddet-&uuml;l Kurba, s. 96.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - M&uuml;ntahab-ı Kenz-&uuml;l Ummal, c. 6, s. 30, el-Cami-&uuml;s Sağir, hadis no: 9245, Yenabi-&uuml;l Meveddet, s. 188.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - S&uuml;nen-i Tirmizi, hadis no.&nbsp; 2158, Tirmizi, Ebu İsa&rsquo;dan naklen bu hadisin hasan olduğunu kayderek, onun bir &ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz.&nbsp; M&uuml;sned-i Ahmed, hadis no: 10737, et-Tac&rsquo;&uuml;l Cami li-l Usul, c. 5, s. 364.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - S&uuml;nen-i Ebu Davud, hadis no: 3736, el-M&uuml;stedrek, c. 4, s. 557, et-Tac, c. 5, s. 364, Nur-&uuml;l Ebsar, s. 145, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30 ve..</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - el-Havi li&rsquo;l Feteva c. 2, s. 67, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 5, s. 404.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 4, s. 1334, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 341, ve..</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Yenabi-&uuml;l Meveddet, s. 448, el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahır-iz Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Yenabi-&uuml;l Meveddet, s. 432.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4072.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Yenabi-&uuml;l Meveddet, s. 491, Nur-&uuml;l Ebsar, s. 155, el-Burhan fi Alamatı <strong>Mehdi</strong>yy-i Ahır-iz Zaman, el-Melahim ve&rsquo;l Fiten, 191.bab.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Yenabi-&uuml;l Meveddet, s. 423, İsaf-&uuml;r Rağibin, s. 135.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Sahih-i M&uuml;slim, hadis no: 5190, 5191, M&uuml;sned-i Ahmed, hadis no: 10589, 10911, 11030, 11152, 11478, Yenabi-&uuml;l Meveddet, s. 182, 230, et-Tac el- Cami li-l Usul, c. 5 s. 363.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - M&uuml;sned-i Ahmed, hadis no: 11502.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Sahih-i M&uuml;slim, hadis no: 5189, M&uuml;sned-i Ahmed, hadis no: 13886.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Yenabi-&uuml;l Meveddet, s. 445, 259.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Tarih-i İbn-i Asakir, c. 2, s. 62, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, 31, Siret-&uuml;l Helebiyye, c. 1, s. 227,&nbsp;</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4078.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Sahih-i Buhari, hadis no: 324, 6607, Sahih-i M&uuml;slim, hadis no: 3392, M&uuml;sned-i Ahmed, hadis no: 4519, 4600, 5847.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s. 337.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Usul-u Kafi</em>, c-1, s.340.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>Usul-u K&acirc;fi</em> c.1 s. 342.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>İ&rsquo;lam&rsquo;ul Vera</em>, s.425.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal&rsquo;ud-Din</em> s.322, 31. babin 3. hadis.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - <em>Kemal&rsquo;ud-Din</em> s.343, 33. babin 25. hadis.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - <em>Kemal-ud Din</em>, s.343, 33. bab, 25. Hadis.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>İsbat&rsquo;ul Hudat</em>, c.7, s.427-428. <em>&ldquo;Gaybet-i Nu&rsquo;mani&rdquo;</em>den.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - Kemal&rsquo;ud- Din, c.1, s. 302.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - A. K. c. 1, s. 305.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - Uyun&rsquo;ul- Ahbar, c. 1, s.68.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - A. K. c. 1, s. 287. Bihar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - A. K. c. 2, s. 335. Bihar, c. 51, s. 144.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - Kifayet-&uuml;l Eser s. 265</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Şuara/4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Kaf/41,42.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Yenabi-&uuml;l Meveddet s. 448</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Kemal-&uuml;d Din c. 2 s. 337</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - A. K. C. 2 s. 383</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Bihar-&uuml;l Envar c. 53. S. 181</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Bihar-&uuml;l Envar c. 51 s. 44-45</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - M&uuml;ntahab&rsquo;ul- Eser, s.15-19.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinden Örnekler','','trash','open','open','','ehl-i-sunnet-hadislerinden-ornekler__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2568',0,'post','',0),(2569,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bilindiği &uuml;zere genelde Ehl-i S&uuml;nnet &acirc;limleri, Mehdi&#39;ye inanmakla birlikte onun Ehl-i Beyt mektebinde olan On İkinci İmam olduğu hususunda kesin bir g&ouml;r&uuml;şe sahip değillerdir. Ama bu alanda yapılan yeni bir araştırmada, bazı Ehl-i S&uuml;nnet &acirc;limlerince, Resulullah (s.a.a)&#39;ın soyundan olan Hz. Mehdi&#39;nin, On Birinci İmam Hz. Hasan Asker&icirc;&#39;nin oğlundan başkası olamayacağının kabul edildiği tespit edilmiştir.</p>\n\n<p>\n	Şimdi bu &acirc;limleri yaşadıkları d&ouml;neme g&ouml;re kısaca tanıtalım:</p>\n\n<p>\n	1- İbn-i Eb&icirc; Selc-i Bağdad&icirc; (&Ouml;: Hicr&icirc; 326). O, On İkinci İmam&#39;ın naipleri d&ouml;neminde Bağdat&#39;ta yaşıyordu. Hatib&#39;in Tarih-i Bağdat&#39;ta dediğine g&ouml;re, meşhur Ebu-l Hasan Darekutni&#39;nin hocasıdır. İbn-i Ebi Selc, Mevalid ve Vefayat&uuml;&#39;l Eimme <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> adlı kitabında (Utbe b. Sa&#39;d b. Kenane&#39;nin, Buhari ve M&uuml;slim&#39;in hocası Nasr b. Ali Cehzumi&#39;nin &ouml;ğrencisi) Ahmed b. Muhammed-i Feribai&#39;den naklen &quot;Ebu Muhammed Hasan-i Askeri&#39;nin &ccedil;ocukları&quot;na işaret ederek ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Muhammed b. Hasan d&uuml;nyaya gelince İmam Hasan Asker&icirc; uzun bir sohbetten sonra ş&ouml;yle buyurdu: &quot;Zalimler beni &ouml;ld&uuml;rmekle bu soyun k&ouml;k&uuml;n&uuml; keseceklerini sandılar. Ancak Allah Teala&#39;nın g&uuml;c&uuml;n&uuml; g&ouml;rd&uuml;ler ve ona M&uuml;emmel (halkın arzuladığı kimse) ismini verdiler.&quot;</p>\n\n<p>\n	2- Muhammed b. Ebil Fevaris (vefatı: H. 412): Ehl-i S&uuml;nnet&#39;in meşhur &acirc;limlerindendir. Zehebi D&uuml;rr-&uuml;l İslam&#39;da ve İbn-i Esir el-Kamil&#39;de H. 412 yılının olayları b&ouml;l&uuml;m&uuml;nde onu &quot;Hafız Ebu-l Feth Muhammed b. Ahmed b. Ebi-l Fevaris&quot; diye anmıştır.</p>\n\n<p>\n	Seyyid Nu&#39;man Alusizade de Celalu&#39;l Ayneyn adlı kitabının eklemeler b&ouml;l&uuml;m&uuml;nde, onu &ouml;v&uuml;c&uuml; s&ouml;zlerle anmış, s&ouml;z&uuml;nde, amelinde ve vakarında &ouml;rnek olan pek değerli ve y&uuml;ce bir şahıs olarak tanıtmıştır.</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris, Emir&#39;el- M&uuml;&#39;minin Ali&#39;nin ve p&acirc;k İmamların fazilet ve menkıbelerinde kırk hadisi i&ccedil;eren Erbain adlı kitap yazmıştır. Bu kitabın başında ş&ouml;yle yazar: &quot;G&uuml;venilir raviler Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle rivayet ederler: &quot;&Uuml;mmetim i&ccedil;in kırk hadis hıfzeden (belleyen, koruyan) kimseye ben şefaat edeceğim.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle yazar: &quot;Bize, hıfz edilmesinde bu kadar b&uuml;y&uuml;k sevap ve fazileti olan hadislerin neler olduğunu soracak olurlarsa, cevap olarak deriz ki: Bu soru Muhammed b. Meclis-i Şafii&#39;nin bulunduğu bir toplantıda sorulduğunda Şafii ş&ouml;yle cevap verdi: &quot;Bu kırk hadis, Emir&#39;&uuml;l M&uuml;&#39;minin Ali b. Ebi Talib&#39;in faziletiyle ilgili olmalıdır.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris daha sonra kitabının d&ouml;rd&uuml;nc&uuml; hadisinde kendi senediyle Ebu Hafs Ahmed b. Nafi-i Basri&#39;den ş&ouml;yle nakleder: Babam İmam Ali b. Musa er-Rıza&#39;nın hizmet&ccedil;isiydi. O, İmam Rıza&#39;dan, o da babası Musa b. Cafer&#39;den, o da Cafer-i Sadık&#39;tan, o da Muhammed B&acirc;kır&#39;dan, o da Ali b. H&uuml;seyin&#39;den, o da H&uuml;seyin b. Ali&#39;den, o da babası Ali b. Ebi Talib&#39;ten, o da Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle nakletmiştir: &quot;Allah Teala&#39;nın katında alnı a&ccedil;ık olmak isteyen kimse Ali b. Ebi Talib&#39;i sevsin. Ey Ali, Allah&#39;ın kendisinden razı olmasını isteyen kimse oğlun Hasan&#39;ı sevsin. Korkmadan can vermek isteyen kimse oğlun H&uuml;seyin&#39;i sevsin. Allah&#39;ın, g&uuml;nahlarını affetmesini isteyen kimse Ali b. H&uuml;seyin&#39;i sevsin. Hakkın likasına ulaşmak isteyen kimse Muhammed b. Ali&#39;yi sevsin. Allah&#39;ın, amel defterini sağ eline vermesini isteyen kimse Cafer b. Muhammed&#39;i sevsin. Hakkın likasına tertemiz gitmek isteyen kimse Musa b. Cafer&#39;i sevsin. Hakkın rahmetine g&uuml;ler y&uuml;zl&uuml; gitmek isteyen kimse Ali b. Musa&#39;yı sevsin. Derecelerinin y&uuml;ce olmasını ve g&uuml;nahlarının iyiliklere d&ouml;n&uuml;şmesini isteyen kimse onun oğlu Muhammed b. Ali&#39;yi sevsin. Kendisinin kolay hesaba &ccedil;ekilmesini ve g&ouml;kle yer arası kadar geniş olan takvalıların cennetine girmek isteyen kimse Ali b. Muhammed&#39;i sevsin. Kurtuluşa erenlerle birlikte Allah&#39;ı m&uuml;lakat etmek isteyen kimse onun oğlu Askeri&#39;yi sevsin. İmanının k&acirc;mil olmasını isteyen kimse de onun oğlu Sahibe&#39;z Zaman Mehdi&#39;yi sevsin. Bunlar sapıklık karanlığı gecelerinin aydın lambaları, hak &ouml;nderler ve fazilet sancaklarıdırlar. Onları sevip kendilerine &ouml;nder bilenlere ben cenneti tazmin ediyorum.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris s&ouml;z&uuml;n&uuml;n sonuna şunu ekler: &quot;&Ccedil;eşitli mezhepleri araştırıp inceledikten sonra hakikate ulaştım ve aydınlık yolunu buldum. A&ccedil;ık delillerle ve sahih hadislerle onu izledim. Resulullah&#39;ın Ehl-i Beyti&#39;nin &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında g&uuml;venilir ravilerden ve takvalı insanlardan elde ettiklerimi aynen naklettim.&quot; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Şeyh Ahmed C&acirc;mi (536): Mehdi&#39;yi Hz. İmam Askeri&#39;nin oğlu bilenlerdendir. Abdurrahman C&acirc;mi Nefahat-ul &Uuml;ns&#39;de Sufilerin &ouml;nde gelenlerini sayarken onu &ccedil;ok&ccedil;a &ouml;verek diyor ki: O kırk yaşından sonra halkı irşada başladı. O, ulema ve ileri gelenleri hayrete d&uuml;ş&uuml;ren bin sayfalık bir kitap yazmış ve &ccedil;oklarını kendisine bağlamıştır. Şeyh S&uuml;leyman Kunduz&icirc; Hanefi Yenabiu&#39;l Meveddet adlı eserinde, Şeyh Ahmed Cami&#39;nin, on iki İmama ve İmam Mehdi&#39;nin İmam Hasan Askeri&#39;nin oğlu olduğuna inandığını g&ouml;steren Şiirini nakletmiştir. <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İbn-i Hişab-i Bağdadi (567): Meşhur bilgin, nahivci, m&uuml;fessirdir. İbn-i Hallikan Vefayat-&uuml;l Ayan&#39;da ş&ouml;yle yazar: İbn-i Hişab-i Bağdad&icirc; diye meşhur olan Şeyh Ebu Muhammed Abdullah b. Ahmed b. Muhammed b. Hişab, edebiyat, nahiv, tefsir, hadis, soy bilim ve hesap ilminde meşhur alimdir. O Kur&#39;an-ı Kerim&#39;i &ccedil;eşitli kıraatlerle ezberlemiş olup &ccedil;eşitli ilimlerde &uuml;stattı...</p>\n\n<p>\n	Suyuti de &quot;Tabakat-un Nuhat&quot;da ve diğerleri diğer kaynaklarda bu ve buna benzer ibaretlerle onu anmış ve eserlerini saymışlardır.</p>\n\n<p>\n	İbn-i Hişab k&uuml;&ccedil;&uuml;k bir kitap olan &quot;Tarih-i Mevalid-il Eimme ve Vefayatihim&quot;de, İbn-i Sebbağ-i Maliki &quot;el-Fusul-il Muhimme&quot;de ve Şeyh S&uuml;leyman Hanefi &quot;Yenabi-ul Meveddet&quot;de Ebu Nuaym-i İsfehani&#39;nin &quot;Erbain&quot;inde ve Ehl-i S&uuml;nnete g&ouml;re g&uuml;venilir olan Ali b. İsa Erbili&#39;nin &quot;Keşf-ul Gumme fi Marifet-il Eimme&quot;sinden naklen, kendi senediyle Ebubekr Ahmed b. Nasr b. Abdullah b. Feth Dari-i Nehrevani&#39;den ve Sıddıka b. Musa&#39;dan İmam Rıza aleyhi&#39;s-sel&acirc;m&#39;ın ş&ouml;yle buyurduğunu nakleder: &quot;Halef-i Salih, Ebu Muhammed Hasan b. Ali&#39;nin evlatlarındandır; Sahib-ez Zaman ve Mehdi odur.&quot;</p>\n\n<p>\n	Yine İbn-i Hişab yazıyor ki: Cerrah b. S&uuml;fyan bize ş&ouml;yle nakletti: Tahir b. Harun b. Musa Alevi, babası Harun&#39;dan ve o da babası Musa&#39;dan ş&ouml;yle nakletti: &quot;Mevlam Cafer b. Muhammed aleyhi&#39;s-sel&acirc;m buyurdu ki: Halef-i Salih, benim evlatlarımdandır. O Mehdi&#39;dir. İsmi &quot;Muhammed&quot; ve k&uuml;nyesi Ebu-l Kasım&#39;dır. O ahir zamanda kıyam edecektir. Onun annesinin adı ise Seykal&#39;dir.&quot;</p>\n\n<p>\n	Ebubekir Dari&#39; der ki: Bir rivayette onun annesinin isminin Hekime ve başka bir rivayette Nergis olduğu belirtilir, Susen olduğu da s&ouml;ylenir. Ama Allah daha iyi bilir. Onun k&uuml;nyesi Ebu-l Kasım&#39;dır. <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Muvaffak b. Ahmed-i Hanefi (568): Fıkıh, hadis, Şiir, vaaz, hitabede &uuml;stat idi. Menakıb&#39;de Fahr-ul Kudat Necmuddin Ebu Mansur Muhammed b. H&uuml;seyn b. Muhammed Bağdadi&#39;den kendi senediyle Selman-i Farsi&#39;den ş&ouml;yle rivayet eder: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih huzuruna girdiğimizde H&uuml;seyin&#39;in onun kucağında oturuyordu. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih de onun ağzından, g&ouml;zlerinden &ouml;p&uuml;yor ve buyuruyordu ki: &quot;Sen efendisin, efendinin oğlusun, efendinin kardeşisin, efendilerin babasısın. Sen İmamsın, İmamın oğlusun, İmamın kardeşisin ve İmamların babasının. Sen Allah&#39;ın h&uuml;ccetisin, Allah&#39;ın h&uuml;ccetinin oğlusun, Allah&#39;ın h&uuml;ccetinin kardeşisin ve senin soyundan olan Allah&#39;ın h&uuml;ccetlerinin babasısın; onların dokuzuncusu onların K&acirc;imidir.&quot;</p>\n\n<p>\n	Yine bu senetle Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;ten ş&ouml;yle rivayet eder: &quot;Beni g&ouml;ky&uuml;z&uuml;ne &ccedil;ıkardıkları gece Allah Teala buyurdu ki: &quot;Peygamber Rabbinden inene iman etti.&quot; Bunun &uuml;zerine ben dedim ki: &quot;M&uuml;minler de iman ettiler.&quot; Allah Teala, &quot;doğru dedin&quot; buyurdu.</p>\n\n<p>\n	Daha sonra buyurdu ki: &quot;&Uuml;mmetinden kimi kendi yerine bıraktın.&quot; Ben, &quot;onların en &uuml;st&uuml;n&uuml;n&uuml;&quot; dedim. Buyurdu ki: &quot;Ali b. Ebi Talib&#39;i mi?&quot; &quot;Evet&quot; dedim. Bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Ey Muhammed! Ben yery&uuml;z&uuml;ne bakarak seni se&ccedil;tim ve senin adını kendi adlarımdan &ccedil;ıkardım. Ben Mahmud&#39;um, sen ise Muhammed&#39;sin. Daha sonra tekrar baktım ve Ali&#39;yi se&ccedil;tim. Onun da adını kendi adlarımdan t&uuml;rettim. Ben A&#39;la&#39;yım, o ise Ali&#39;dir.&quot;</p>\n\n<p>\n	&quot;Ey Muhammed! Ben seni, Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin&#39;i ve H&uuml;seyin&#39;in soyunu kendi nurumdan yarattım ve sizin &ouml;nderliğinizi g&ouml;ky&uuml;z&uuml;ndekilere ve yery&uuml;z&uuml;ndekilere sundum. Onu kabul edenler benim yanımda iman ehli sayıldı, kabul etmeyenler ise bunun dışında kaldı.</p>\n\n<p>\n	Ey Muhammed! Kullarımdan biri sizin &ouml;nderliğinizi kabul etmediği halde b&uuml;t&uuml;n g&uuml;c&uuml;yle &ouml;lecek derecede bana ibadet etse de onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin?&quot; Ben, &quot;Evet, ey rabbim&quot; dedim. Bunun &uuml;zerine &quot;bak&quot; buyurdu. Baktığımda Ali, Fatıma, Hasan, H&uuml;seyin, Ali b. H&uuml;seyin, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali ve Mehdi&#39;nin nurlar i&ccedil;inde namaza durduklarını ve Mehdi&#39;nin onların arasında parlak bir yıldız gibi durduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	Daha sonra Allah Teala buyurdu ki: &quot;Ey Muhammed! Bunlar benim h&uuml;ccetlerimdir. Mehdi ise senin soyuna edilen zul&uuml;m ve d&ouml;k&uuml;len kanların intikamını alacak olan kimsedir. İzzet ve celalime andolsun ki, o benim dostlarım i&ccedil;in gerekli bir h&uuml;ccettir. Benim d&uuml;şmanlarımdan intikam alacak olan da odur.&quot; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- İbn-i Erzek Ebulfazl Abdullah b. Muhammed b. Abdulvehhab Fariki (590): İbn-i Hallikan&#39;dan &quot;Tarih-i Meyyafarikayn&quot;de ş&ouml;yle yazmıştır: İmam Hasan Askeri&#39;nin oğlu Mehdi, hicri 258&#39;de, Rabiulevvel&#39;in 19&#39;unda d&uuml;nyaya gelmiştir. <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bizim i&ccedil;in &ouml;nemli olan İbn-i Erzak&#39;ın, İmam Hasan Askeri&#39;nin Mehdi isminde bir oğlunun d&uuml;nyaya geldiğini itiraf etmesidir. Yoksa ulema arasında İmam-ı Zaman&#39;ın hicri 15 Şaban 255 yılında d&uuml;nyaya geldiği meşhur olan bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	7- Şeyh Feriduddin-i Attar: Hicri 627 yılında &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Hicri yedinci y&uuml;zyılın meşhur arifidir. &quot;Mesnevi&quot;nin sahibi Celaluddin Muhammed Belhi irfandaki o kadar y&uuml;ce makamına rağmen diyor ki:</p>\n\n<p>\n	Attar gezdi yedi şehri</p>\n\n<p>\n	Biz sokağın başındayız.</p>\n\n<p>\n	Attar &quot;el-Muzaffer-us Sefa&quot; adlı kitabında diyor ki:</p>\n\n<p>\n	Son peygamber olan Mustafa&#39;ydı</p>\n\n<p>\n	A&ccedil;ıklanan son veliyse Murtaza&#39;ydı</p>\n\n<p>\n	Evliyadır Haydar&#39;ın evlatları</p>\n\n<p>\n	Hepsi bir nur olması, hak tarafından olan nidaydı.</p>\n\n<p>\n	Diğer masum İmamları andıktan sonra İmam-ı Zaman&#39;a ulaşınca ş&ouml;yle diyor:</p>\n\n<p>\n	Yery&uuml;z&uuml;nde y&uuml;z bin evliya</p>\n\n<p>\n	Yakinen isterler Allah&#39;tan Mehdi&#39;yi</p>\n\n<p>\n	Ya ilahi! Mehdi&#39;yi gaybetten &ccedil;ıkar</p>\n\n<p>\n	T&acirc; ki cihanda adalet ola aşikar</p>\n\n<p>\n	Mehdi h&acirc;didir, muttakilerin tacı</p>\n\n<p>\n	En iyi mahluk evliya burcunda</p>\n\n<p>\n	Sensin bu zamanın evliyasının sonuncusu</p>\n\n<p>\n	Her manadan gizlisin ey can-ı canan</p>\n\n<p>\n	Seni ki hem a&ccedil;ıksın, hem gizli</p>\n\n<p>\n	Attar k&ouml;len sena etmeye geldi</p>\n\n<p>\n	8- Şeyh Amir Basri: Rum&#39;un Sevani b&ouml;lgesinde ikamet eden bir arifti. Sonları &quot;ta&quot; harfiyle biten &quot;Zat-ul Envar&quot; adlı kasidesi meşhurdur. 632&#39;de vefat eden &Ouml;mer b. Fariz-i End&uuml;l&uuml;si Mısri onu kasidelerin en g&ouml;zde olanı bilmiştir. Şeyh Amir-i Basri&#39;nin kasidesi maarif, sırlar ve adab hakkında olup on iki b&ouml;l&uuml;mden oluşur. İmam-ı Zaman&#39;ı tanıma ve ne zaman zuhur edeceği hakkında olan dokuzuncu b&ouml;l&uuml;mde ş&ouml;yle diyor:</p>\n\n<p>\n	- Ey hidayet &ouml;nderi! Ne zamana kadar gayıp kalacaksın?</p>\n\n<p>\n	- Ey babamız! D&ouml;n&uuml;ş&uuml;nle bizlere minnet bırak.</p>\n\n<p>\n	- Bizim g&ouml;z&uuml;m&uuml;z gelen siyah bayraklardadır.</p>\n\n<p>\n	- Ve onun misk kokusu burnumuza gelmektedir.</p>\n\n<p>\n	- Cihan bu m&uuml;jdeden neşeyle dolacak.</p>\n\n<p>\n	- Ve ağızlar mutluluktan a&ccedil;ık kalacak.</p>\n\n<p>\n	- Yorulduk ve bekleyiş uzun &ccedil;ekti, &ouml;yleyse ey varlık kutubu!</p>\n\n<p>\n	- Allah aşkı i&ccedil;in likana ulaşmamız i&ccedil;in &ccedil;alış!</p>\n\n<p>\n	Ve sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	- Gelişinde acele et ki seni g&ouml;rebilelim</p>\n\n<p>\n	- &Ccedil;&uuml;nk&uuml; gaybetten sonra mahbubu g&ouml;rmenin has bir tadı var.</p>\n\n<p>\n	9- Muhyiddin İbn-i Arabi (637): Genel olarak Ehl-i S&uuml;nnet alimleri ve &ouml;zellikle Şii bilginleri onu ariflerin ileri gelenlerinden, hakka ulaşan, şeriat, tarikat ve hakikatin reisi bilmişlerdir. Muhyiddin, Şa&#39;rani der ki: &quot;Futuhat--ul Mekkiye&quot; kitabının 366. b&ouml;l&uuml;mde ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Mehdi zuhur etmelidir. Ancak yery&uuml;z&uuml; zul&uuml;mle dolduktan sonra onu adaletle doldurmak i&ccedil;in zuhur edecektir. D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalsa Allah Teala o g&uuml;n&uuml; bu halife hilafete ulaşıncaya kadar uzatacaktır.</p>\n\n<p>\n	Mehdi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih soyundan ve Fatıma&#39;nın sel&acirc;m&#39;ullahi aleyha evlatlarındandır. Dedesi H&uuml;seyin b. Ali b. Ebi Talib&#39;dir. Babası, Ali b. Ebi Talib&#39;in oğlu, İmam H&uuml;seyin&#39;in oğlu, İmam Zeynulabidin&#39;in oğlu, İmam Muhammed B&acirc;kır&#39;ın oğlu, İmam Cafer-i Sadık&#39;ın oğlu, Musa K&acirc;zım&#39;ın oğlu, İmam Ali Rıza&#39;nın oğlu, İmam Muhammed Taki&#39;nin oğlu, İmam Ali Naki&#39;nin oğlu İmam Hasan Askeri&#39;dir aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	Onun ismi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ismiyle birdir. M&uuml;sl&uuml;manlar R&uuml;kn ile Makam arasında ona biat edeceklerdir. O Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih gibidir. Ahlaki a&ccedil;ıdan da ona benzer.</p>\n\n<p>\n	Daha sonra İmam, İmam-ı Zaman&#39;ın şeklini ve zuhur edeceği zaman yapacağı işleri geniş&ccedil;e a&ccedil;ıklamıştır. <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Muhyiddin, Futuhat&#39;ın 463. b&ouml;l&uuml;m&uuml;nde kutup hakkında bahsederken ş&ouml;yle yazar: Bu &uuml;mmetin on iki kutubu vardır. İslam &uuml;mmeti o kutupların varlığı etrafında d&ouml;nmektedir. Nitekim d&uuml;nya ve ahirette madde alemi de on iki bur&ccedil; &uuml;zerindedir.</p>\n\n<p>\n	10- Şeyh Sa&#39;duddin Hamevi (650): Şeyh Sa&#39;duddin Hamevi, Şeyh Necmuddin-i Kubra&#39;nın muavini diye tanınan, 618 yılında &ouml;ld&uuml;r&uuml;len meşhur arif ve bilgin Sa&#39;duddin Muhammed b. Mueyyid b. Ebi-l H&uuml;seyin b. Muhammed b. Hameviyye&#39;dir. Abdurrahman-i Sufi&#39;nin Mir&#39;at-ul Esrar&#39;da naklettiğine g&ouml;re o, İmam-ı Zaman&#39;ın sıfat ve &ouml;zellikleri hakkında m&uuml;stakil bir kitap yazmış ve Şia&#39;nın akidesinde inanılan Sahib-ez Zaman&#39;ın Hz. Mehdi olduğunu bildirmiştir.</p>\n\n<p>\n	Şeyh Azizuddin Nesefi n&uuml;b&uuml;vvet ve velayet konusunda yazmış olduğu Fars&ccedil;a makalesinde ş&ouml;yle der: Şeyhlerin şeyhi Sa&#39;duddin Hamevi buyuruyor ki: Peygamber efendimizden &ouml;nce ge&ccedil;miş dinlerde &quot;veli&quot; kelimesi yoktu, sadece &quot;nebi&quot; vardı. O d&ouml;nemlerde şeriat sahiplerinin miras&ccedil;ıları olup Allah&#39;a yakın olan herkese &quot;enbiya&quot; deniyordu. Her dinde de sadece bir şeriat sahibi vardı.</p>\n\n<p>\n	Hz. Adem&#39;in aleyhi&#39;s-sel&acirc;m dininde birka&ccedil; peygamber vardı; onların hepsi Adem&#39;in aleyhi&#39;s-sel&acirc;m miras&ccedil;ıları olup insanları onun dinine davet ediyorlardı. Hz. Nuh&#39;un, Hz. İbrahim&#39;in, Hz. Musa&#39;nın ve Hz. İsa&#39;nın aleyhi&#39;s-sel&acirc;m dininde de b&ouml;yleydi.</p>\n\n<p>\n	Hz. Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;e yeni bir din ve şeriat geldiği i&ccedil;in Allah tarafından onun dininde &quot;veli&quot; kelimesi ortaya &ccedil;ıktı. Allah Teala Resulullah&#39;ın Ehl-i Beyt&#39;inden on iki kişiyi se&ccedil;erek onun miras&ccedil;ıları kıldı ve onları kendisine mukarreb (yakın) kıldı ve kendi velayetine has etti. Onları Muhammed&#39;in sall&acirc;&#39;ll&acirc;hu aleyhi ve alih miras&ccedil;ıları kıldı. &quot;Alimler nebilerin miras&ccedil;ılarıdır&quot; ve &quot;&Uuml;mmetimin alimleri İsrailoğullarının peygamberleri gibidir.&quot; hadislerini de onlar hakkında buyurdu. Ama son naip olan son veli, on ikinci naip ve on ikinci velidir. Velilerin sonuncusu ve Sahib-ez Zaman Mehdi de odur. Şeyh buyurur ki, d&uuml;nyadaki evliyanın sayısı on ikiden fazla değildir.&quot; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	11- Kemaluddin Muhammed b. Talha Şafii (650): Tabakat-uş Şafiiyye&#39;de ş&ouml;yle yazar: O mercilerden ve &ouml;nde gelenlerden biriydi. Fıkıh ve diğer ilimleri &ouml;ğrenmiş olup, akait ve mezheplerin ileri gelen fakihlerinden sayılırdı. Bir m&uuml;ddet sultanın katibiydi ve bu alanda y&uuml;ksek bir makama ulaştı. Hadis ilmini de muhaddislerden &ouml;ğrenmişti. Haleb ve Dimeşk&#39;te hadis naklederdi. Hafız Dimyati ve Mecduddin b. Adim onun &ouml;ğrencilerindendir.</p>\n\n<p>\n	İbn-i Talha, Arap&ccedil;a olan &quot;Metalib-us Seul fi Menakib-i &Acirc;l-i Resul&quot; adlı eserinin on ikinci b&ouml;l&uuml;m&uuml;n&uuml; masum İmamlara ayırmıştır. Mesela, bir yerinde diyor ki: On birinci b&ouml;l&uuml;m: Ebu Muhammed Hasan 231 yılında d&uuml;nyaya gelmiştir... Allah Teala&#39;nın ona vermiş olduğu, daimi sıfatı kıldığı, d&uuml;nyanın eksiltmeyeceği ve insanların dillerinden d&uuml;ş&uuml;rmeyeceği fazilet ve &ouml;zellik, Muhammed Mehdi&#39;yi onun soyundan kılması ve onun oğlu etmesidir.</p>\n\n<p>\n	On ikinci b&ouml;l&uuml;m: Ebu-l Kasım, Muhammed b. Hasan el-Halis b. Ali-el Mutevekkil b. Muhammed-il Kani&#39; b. Ali-er Rıza b. Musa-el K&acirc;zım b. Cafer-es Sadık b. Muhammed-el B&acirc;kır b. Ali Zeynulabidin b. H&uuml;seyin-ez Zeki b. Ali-el Murteza Emirulm&uuml;minin b. Ebi Talib, el-Mehdi-il H&uuml;ccet, el-Halef-es Salih-il Muntazar.</p>\n\n<p>\n	Şeyh S&uuml;leyman-ı Hanefiyye Yenabi-ul Mevedde&#39;de (s. 410) diyor ki: İbn-i Talha &quot;D&uuml;rr-ul Munezzem&quot;de ş&ouml;yle diyor: Allah Teala&#39;nın, ahir zamanda yery&uuml;z&uuml; zul&uuml;mle dolduğu zaman zuhur ederek adaletle dolduracak bir halifesi vardır. Allah Teala&#39;nın emriyle kıyam edecek olan bu İmam Mehdi b&uuml;t&uuml;n mezhepleri yok edecek ve sadece halis din (İslam) kalacaktır.</p>\n\n<p>\n	O &quot;Metalib-us Sual&quot;da on ikinci b&ouml;l&uuml;mde Şiirlerinde diyor ki: Son h&uuml;cceti Allah Teala teyit etmiş ve bizi onu tanımakla doğru yola hidayet etmiştir. Resulullah ondan s&ouml;z etmiş ve biz (Ehl-i S&uuml;nnet) onu rivayet etmişizdir. Ulemamız da onun manasını anlamış ve Mehdi hakkındaki hadislerin s&ouml;ylenene uygun olarak geldiğini g&ouml;rm&uuml;şlerdir. Bu alanda Resulullah&#39;ın, &quot;O Zehra&#39;nın soyundandır&quot; diye buyurmuş olması yeterlidir. Hi&ccedil; kimse hi&ccedil; bir zaman Allah Teala&#39;nın Mehdi&#39;ye verdiği belirtilere sahip olmamıştır.</p>\n\n<p>\n	12- Sıbt b. Cevzi (654): Meşhur fakih ve vaiz Şemsuddin Ebu-l Muzaffer Yusuf b. Kızoğlu b. Abdullah-i Bağdadi Hanefi ve Abdulferec b. Cevzi&#39;nin kızından olan torunudur. İbn-i Hallikan, dedesi Ebu-l Ferec hakkında ş&ouml;yle yazar: &quot;Şemsuddin Ebu-l Muzaffer Yusuf b. Kazavoğlu Hanefi&#39;lerin meşhur vaizlerindendir, kemal a&ccedil;ısından da herkesin dikkatini &ccedil;ekmekteydi.&quot;</p>\n\n<p>\n	Sıbt b. Cevzi vaaz ve hitabede b&uuml;y&uuml;k bir makama sahipti. &Ouml;yle ki halife ailesiyle birlikte oturup onun vaazlarını dinliyordu. Herkes onun ilminden istifade ediyordu. Onun değerli ve meşhur eserleri vardır. Kırk cilt olarak yazmış olduğu meşhur tarihi &quot;Mirat-uz Zaman&quot; bu c&uuml;mledendir.</p>\n\n<p>\n	O, 654&#39;te Dimeşk&#39;te vefat etmiştir. tanınmış eserlerinden biri de &quot;Tezkiret-ul Havas&quot;tır. O, bu kitabında İmam Hasan Askeri&#39;nin hayatını ve evlatlarını anlattıktan sonra ş&ouml;yle yazar: &quot;Onlardan biri &quot;Muhammed&quot;dir... İmam &quot;Muhammed&quot; İmam Hasan b. Ali b. Muhammed b. Ali b. Ebi Talib aleyhi&#39;s-sel&acirc;m&#39;ın oğludur. Onun k&uuml;nyesi Ebu Abdullah, Ebu-l Kasım, Halef-i H&uuml;ccet, Sahib-ez Zaman, K&acirc;im-ul Muntazar&#39;dır. O, Ehl-i Beyt İmamlarının aleyhi&#39;s-sel&acirc;m sonuncusudur.</p>\n\n<p>\n	Abdulaziz b. Mahmud b. Bezzaz, Abdullah b. &Ouml;mer&#39;den bize ş&ouml;yle rivayet etti: &quot;Resulullah buyurmuştur ki: Ahir-i zamanda benim evlatlarımdan, ismi benim ismim, k&uuml;nyesi benim k&uuml;nyem olan biri zuhur edecektir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır. O, Mehdi&#39;dir.&quot; Bu hadis meşhurdur. Ebu Davud ve Zuhri de Hz. Ali aleyhi&#39;s-sel&acirc;m&#39;dan bu anlamda rivayet etmişlerdir. Yine Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;nden fazla kalmamış olsa dahi Allah Teala o g&uuml;nde benim Ehl-i Beyt&#39;imden olan birini, yery&uuml;z&uuml;n&uuml; adaletle doldurmak i&ccedil;in se&ccedil;er.&quot;</p>\n\n<p>\n	Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih bir &ccedil;ok hadiste Mehdi&#39;den bahsetmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n Şiiler Halef-i H&uuml;ccet&#39;in (Mehdi&#39;nin) var olduğuna ve yaşadığına inanırlar ve bu konuda birka&ccedil; delil getirirler. O delillerden biri şudur: (Ehl-i S&uuml;nnet&#39;e g&ouml;re) Hızır ve İlyas gibi bazılarının &ouml;mr&uuml; uzundur. &Ccedil;&uuml;nk&uuml; bu ikisinin ka&ccedil; yaşında olduğu belli değil!...&quot;</p>\n\n<p>\n	İmamlarla ilgili bahsinin sonunda ise ş&ouml;yle yazar: &quot;İmamın şartlarından birisi, hata etmemesi ve kılavuza ihtiya&ccedil; duymaması i&ccedil;in masum olmasıdır. &Ccedil;&uuml;nk&uuml; aksi taktirde tesels&uuml;l ortaya &ccedil;ıkar ve sonsuza kadar ulaşır. Oysa tesels&uuml;l aklen imkansızdır.</p>\n\n<p>\n	Biri de şu ki: Tertemiz İmamlar Allah&#39;ın kullara h&uuml;ccetleridirler. H&uuml;ccetin şartlarından birisi ise her a&ccedil;ıdan masum olmasıdır.&quot; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	13- Hafız Muhammed b. Yusuf-i Genci Şafii (658): İbn-i Sebbağ-i Maliki, &quot;el-Fusul-ul Muhimme&quot; adlı kitabında onun hakkında &quot;İmam Hafız&quot; tabirini kullanmıştır. İbn-i Hacer-i Askalani de Sahih-i Buhari&#39;nin şerhi &quot;Feth-ul Bari&quot;de onun rivayetlerine istinat etmektedir. Katib &Ccedil;elebi &quot;Keşf-uz Zunun&quot; adlı kitabında ş&ouml;yle yazar: &quot;Kifayet-ut Talib fi Menakib-i Ali b. Ebi Talib&quot; 658&#39;de vefat eden Şeyh Hafız Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir. &quot;el-Beyan fi Ahbar-i Sahib-iz Zaman&quot; da Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir.</p>\n\n<p>\n	Bu değerli alim, Emir-&uuml;l m&uuml;&#39;minin Ali aleyhi&#39;s-sel&acirc;m&#39;ın menakib ve faziletleri hakkında yazdığı &quot;Kifayet-ut Talib&quot; adlı eserinde Ali aleyhi&#39;s-sel&acirc;m&#39;ın soyundan gelen İmamların isimlerini bir bir kaydedip kısaca hayatlarını yazdıktan sonra on birinci İmam b&ouml;l&uuml;m&uuml;nde ş&ouml;yle kaydeder: &quot;Ebu Muhammed Hasan (el-Askeri) Samerra&#39;daki evinde defnedilmiştir.</p>\n\n<p>\n	Onun bir oğlu vardır ve o da &quot;İmam Muntazar&quot;dır. Biz kitabımızı onun mektubuyla bitiriyoruz ve daha sonra onun hakkında ayrıntılı bilgi vereceğiz.&quot; <a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Daha sonra &quot;el-Beyan fi Ahbar-i Sahib-ez Zaman&quot; adlı kitabında İmam&#39;dan geniş&ccedil;e bahsetmiştir. Bu kitabın 25. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: &quot;Gaybete &ccedil;ekildiği g&uuml;nden bug&uuml;ne kadar yaşamaktadır. Onun şimdiye kadar yaşaması akli a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r.&quot; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	14- Celaluddin Muhammed Belhi (672): B&uuml;y&uuml;k &quot;Mesnevi&quot; kitabının sahibidir. Tanınmış bilgin ve arif &quot;Şems-i Tebrizi&quot; adlı divanında bir gazelinde g&uuml;zel bir hal ile on iki İmamın ismini anmaktadır. <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	15- Şeyh Alauddevle Simnani (736): Meşhur ariftir. Abdurrahman Cami&#39;nin nakline g&ouml;re &quot;Şevahid-un Nubuvve&quot;de irfan ve sufilik a&ccedil;ısından kutuplar ve abdallar silsilesini sayarken ş&ouml;yle yazar: Kutbiyye derecesine ulaşanlardan biri de Muhammed b. Hasan b. Askeri&#39;dir ve onun değerli babaları pak Ehl-i Beyt İmamlarıdır. O gaybete &ccedil;ekildiğinde abdallar dairesine girdi. <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	16- Abdurrazzak Kaşani (736): Meşhur bir ariftir. &quot;Tuhfet-ul İhvan fi Hesais-il Feteyan&quot; kitabında ş&ouml;yle yazar: N&uuml;b&uuml;vvetin başlangıcı Adem safiyyellah, kutbu İbrahim halilullah ve sonu Muhammed habibullah olduğu gibi c&ouml;mertliğin başı da İbrahim, kutbu Emir-&uuml;l m&uuml;minin Ali ve sonu da velilerin sonuncusu olan Muhammed Mehdi&#39;dir. <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	17- Şeyh Abdullah Mutiri Medeni Şafii (765): &quot;el-Rivaz-uz Zahire fi Fazl-i Al-i Beyt-in Nebi ve İtretih-it Tahire&quot; kitabında Ehl-i beyt İmamlarının aleyhi&#39;s-sel&acirc;m faziletleri hakkında y&uuml;z elli bir tane hadis kaydetmiştir. En son hadisinde diyor ki: &quot;H&uuml;seyin b. Ali&#39;nin evlatlarından biri ahir zamanda gelecek olan Mehdi&#39;dir.</p>\n\n<p>\n	... H&uuml;seyin&#39;in soyundan gelenlerin hepsi, b&uuml;t&uuml;n M&uuml;sl&uuml;manların g&uuml;&ccedil;lerinin y&uuml;celiğini, ilimlerinin &ccedil;okluğunu, takvalarını ve kemallerini itiraf ettiği İmamların b&uuml;y&uuml;k &ouml;nderi, yani peygamberlerin ve en iyi yaratıkların s&uuml;lalesi Zeynulabidin Ali b. H&uuml;seyin&#39;e (Allah ondan razı olsun) ulaşırlar.&quot;</p>\n\n<p>\n	Daha sonra onun ve p&acirc;k soyundan bir grubun bazı faziletlerini sayarak diyor ki: &quot;Birinci İmam Ali b. Ebi Talib (Allah ondan razı olsun) ve ... Onbirinci İmam Hasan Askeri (Allah ondan razı olsun) ve on ikinci İmam onun oğlu Muhammed K&acirc;im-el Mehdi&#39;dir (Allah ondan razı olsun).</p>\n\n<p>\n	İmam Mehdi d&uuml;nyaya gelmeden &ouml;nce M&uuml;sl&uuml;manlar arasında Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih, Ali b. Ebi Talib (Allah ondan razı olsun) ve diğer değerli babaları tarafından onun on ikinci İmam olduğu, kılı&ccedil;la kıyam edeceği, K&acirc;im-i Muntazar olduğu a&ccedil;ık&ccedil;a s&ouml;ylenmiştir. Sahih rivayetlerde kaydedildiğine g&ouml;re on ikinci İmam kıyam etmeden &ouml;nce iki kez gaybete &ccedil;ekilecektir...&quot; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Muhaddis Nuri daha sonra ş&ouml;yle yazıyor: &quot;Yazarın el yazısıyla yazmış olduğu &quot;er-Riyaz-uz Zahire&quot;yi ele ge&ccedil;irdim. Onun arkasında ş&ouml;yle yazıyordu: &quot;Riyaz-uz Zahire fi Fazl-i &Acirc;l-in Nebi ve İtretih-it Tahirin&quot; kitabı, Mutiri diye meşhur olan, Şafii mezhebine mensup, Eş&#39;ari ve Nakşibendi tarikatından Allah&#39;a muhta&ccedil; olan Abdullah b. Muhammed&#39;in eseridir.</p>\n\n<p>\n	18- Hace Muhammed Parsa (822): &quot;Hace Parsa&quot; diye meşhur olan Hafız Muhammed b. Muhammed b. Mahmud Buhari, Hanefi &acirc;limlerinin iftiharlarından ve Nakşibendi ariflerinin b&uuml;y&uuml;klerindendir.</p>\n\n<p>\n	Hace Muhammed Parsa Fars&ccedil;a yazmış olduğu &quot;Fesl-ul Hitab&quot; kitabında ş&ouml;yle der: &quot;Ebu Abdullah Cafer b. Ali-il H&acirc;di kardeşi Muhammed Hasan-il Askeri&#39;nin oğlu olmadığını sanarak, kardeşinin İmametinin kendisine intikal ettiğini iddia ettiği i&ccedil;in &quot;kezzab&quot; (yalancı) diye &ccedil;ağrıldı... Ve Ebu Muhammed Hasan Askeri, oğlu Muhammed&#39;i ailesi ve ashabı arasından g&uuml;venilir kişilere tanıtmıştı.&quot;</p>\n\n<p>\n	Daha sonra İmam Hasan Askeri&#39;nin halası Hakime&#39;nin İmam-ı Zaman&#39;ın veladeti hakkındaki hadisini naklederek ş&ouml;yle diyor: İmam Askeri buyurdu ki: &quot;Halacığım! Bu &ccedil;ocuğu annesine g&ouml;t&uuml;r.&quot; Ben &ccedil;ocuğu annesine g&ouml;t&uuml;rd&uuml;m. Ertesi g&uuml;n İmam Askeri&#39;nin yanına gittiğimde bebeğin onun karşısında olduğunu g&ouml;rd&uuml;m. Bebek &ouml;yle nurluydu ki beni kendisine cezbetti. Bunun &uuml;zerine, &quot;Efendim! Bu m&uuml;barek bebek hakkında bir bilgin var mı?&quot; diye sordum. İmam dedi ki: &quot;Halacığım! Beklenilmesi gereken ve bize m&uuml;jdesi verilen budur.&quot;</p>\n\n<p>\n	Bunu duyunca ben secdeye kapanarak Allah&#39;a ş&uuml;krettim. Eve gittiğimde bir s&uuml;re bebeği g&ouml;remedim. Bir g&uuml;n İmam&#39;a, &quot;Ey mevlam! Efendimiz ve muntazarımızı ne yaptın?&quot; diye sorduğumda buyurdu ki: &quot;Onu, Musa&#39;nın annesinin bebeğini emanet ettiği kimseye emanet ettim.&quot;</p>\n\n<p>\n	Kitabın haşiyesinde, kitapta nakledilen ve Resulullah&#39;a nispet verilen zayıf hadisi (babasının ismi babamın ismidir) reddederek, C&acirc;mi&#39;nin &quot;Şevahid-un Nubuvvet&quot;te getirdiği Mutezid Abbasi&#39;nin hikayesini naklederek Mehdi&#39;nin kıyamının belirtilerini zikretmiştir.</p>\n\n<p>\n	Daha sonra ise ş&ouml;yle yazar: &quot;Bu konuda hadisler sayılmayacak kadar &ccedil;oktur. Her zaman hazır olan g&ouml;zlerden kayıp, Sahib-ez Zaman Mehdi&#39;nin (Allah ondan razı olsun) faziletleri olduk&ccedil;a fazladır. Onun zuhur edeceğine, varlığının nurunun her tarafı aydınlatacağına, İslam dinini yeniden canlandıracağına, gerektiği gibi Allah yolunda cihad edip kendi zamanında, yani takvalıların d&ouml;neminde d&uuml;nyanın d&ouml;rt bir yanını k&ouml;t&uuml;l&uuml;klerden arındıracağını dair bir &ccedil;ok hadis vardır.</p>\n\n<p>\n	Onun ashabı her t&uuml;rl&uuml; kusur ve ayıptan arınmış olup onun hidayetiyle hakikate kavuşurlar. Hilafet ve İmamet onun vasıtasıyla son bulur.</p>\n\n<p>\n	O, babasının vefatından kıyamete kadar İmamdır. Hz. İsa aleyhi&#39;s-sel&acirc;m onun arkasında namaz kılacak, onun davasını doğrulayacak ve halkı İslam dinine davet edecektir. <a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	19- Şemsuddin Muhammed b. Yusuf-i Zerendi (750): Resulullah&#39;ın harem-i şerifinde hadis &uuml;stadı olup hadis dalında &quot;Bağyet-ul Mertab&quot; kitabının ve &quot;D&uuml;rr-us Simtayn fi Fezail-il Mustafa vel Murtaza ve sıbtayn&quot; kitaplarının yazarıdır.</p>\n\n<p>\n	Zerendi &quot;Mirac-ul Vusul ila Marifet-i Fazilet-i &Acirc;l-ir Resul&quot; kitabında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Meşhur kerametler sahibi on ikinci İmam haktır ve Resulullah&#39;ın eserlerini izleme vasıtasıyla y&uuml;ce bir makama sahiptir. O, hakka k&acirc;im ve halkı hakikat yoluna davet eden, yani Ebu-l Kasım Muhammed b. Hasan-il Askeri&#39;dir.&quot; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	20- Melik-ul Ulema-i Hindi (849): Şehabuddin b. Şemsuddin b. &Ouml;mer-i Hindi, &quot;Behr-ul Mevac&quot; tefsirinin sahibi Melik-ul Ulema diye meşhurdur. Gulamali Bilgirami (1172) &quot;Subhet-ul Mercan&quot;da ş&ouml;yle yazıyor: &quot;Mevlana Kadı Şehabuddin b. &Ouml;mer Zevali Devletabadi, Dehli&#39;nin Devletabad b&ouml;lgesinde d&uuml;nyaya gelmiş, Kadı Abdulmuktedir Dehlevi ve Mevlana Havaceki Dehlevi&#39;nin yanında tahsil g&ouml;rm&uuml;ş ve kendi zamanındakilerden &ouml;ne ge&ccedil;miştir. Sonra &quot;Cunfuz&quot;a hicret etmiş ve oranın sultanı tarafından kendisine &quot;Melik-ul Ulema&quot; lakabı verilmiştir. Kadı orada oturarak tahkik ve yazarlığa başladı. Arap ve acem talebeler kendisinden faydalanmak i&ccedil;in onun etrafında toplandılar. Fars&ccedil;a olan &quot;Bahr-ul Mevac&quot; tefsiri ve &quot;Menakib-us Sadat&quot; onun eserlerindendir. O, 849&#39;da vefat etmiştir.&quot;</p>\n\n<p>\n	Melik-ul Ulema son kitapta ş&ouml;yle yazıyor: &quot;Ehl-i S&uuml;nnet der ki, d&ouml;rt halifenin hilafeti nasıl tespit olmuştur. &Ccedil;&uuml;nk&uuml; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyuruyor: &quot;Benim hilafetim otuz yıldır.&quot; Ve o Hz. Ali&#39;nin hilafetiyle son buldu. Yine on iki İmamın hilafeti de hadisle sabittir, onlardan:</p>\n\n<p>\n	Birincisi: İmam Şah Ali&#39;dir (kerremellah-u vecheh). Onun hilafeti konusunda &quot;Hilafet otuz yıldır&quot; hadisi gelmiştir.</p>\n\n<p>\n	İkincisi: İmam Şah Hasan&#39;dır (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında M&uuml;sl&uuml;manların arasında sulh yapacaktır.&quot;</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: İmam Şah H&uuml;seyin (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında azgın bir grup onu &ouml;ld&uuml;recektir.&quot; Ve Şah H&uuml;seyin&#39;in evlatlarından dokuz İmam. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;H&uuml;seyin b. Ali&#39;den sonra, onun evlatlarından dokuzu İmamdır. Onların sonuncusu ise K&acirc;im&#39;dir.&quot; Cabir b. Abdullah-i Ensari der ki: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih kızı Hz. Fatıma&#39;nın huzuruna gittiğimde onun karşısında bir lehiv olduğunu g&ouml;rd&uuml;m. O lehivde onun evlatlarından olacak İmamların isimleri vardı. Saydığımda onların on bir kişi olduğunu g&ouml;rd&uuml;m, onlardan biri de K&acirc;im&#39;di aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	21- İbn-i Sebbağ-i Maliki (855): Nuruddin Ali b. Muhammed Sebbağ-i Maliki Ehl-i S&uuml;nnet&rsquo;in ileri gelen alimlerindendir. Hafız b. Hacer-i Askalani&rsquo;nin &ouml;ğrencisi Sehavi-i Mısri hicretin dokuzuncu asrındaki alimler hakkında dokuz ciltlik &ldquo;ed-Du-i Lami&rsquo;&rdquo; adlı kitabında ş&ouml;yle der: &ldquo;O, esasen Kazza ahalisinden olup 784 yılında Mekke&rsquo;de d&uuml;nyaya gelmiş ve orada eğitim g&ouml;rm&uuml;şt&uuml;r. İlk &ouml;nce Kur&rsquo;an&rsquo;ı, fıkıhta bir risaleyi ve İbn-i Malik&rsquo;in Elfiye&rsquo;sini ezberlemiş daha sonra nahv, fıkıh ve diğer ilimleri o b&ouml;lgenin alimlerinden olan Abdurrahman-i Farsi, Abdulvehhab b. Afif-i Yafii, Cemal b. Zuheyre, Ebu-l Mesud, Sa&rsquo;d-i Nuri, Ali b. Muhammed b. Ebibekr-i Şeybi, Muhammed b. Ebibekr b. S&uuml;leyman-i Bikr gibi alimlerden &ouml;ğrenmiştir. Yine Velal Abdulvahid-i M&uuml;rşidi ve Ali-i Zeyn-i Meraği&rsquo;nin derslerine katılmıştır. Onun başlıca &ldquo;el-Fusul-il Muhimme li Marifet-il Eimme ve hum İsna Aşar&rdquo; ve &ldquo;el-İber-u fi men Sefeh-en Nazar&rdquo; gibi eserleri vardır. Kendisi, 855 yılında vefat etti ve &ldquo;Muallat&rdquo; denilen b&ouml;lgede defnedildi.</p>\n\n<p>\n	Ahmed b. Abdulkadir Acili-i Şafii de &ldquo;Zahiret-ul Meal&rdquo; adlı kitabında, honsa meselesinde onu &ouml;vm&uuml;şt&uuml;r. Yine Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden diğer bir grupta ona olan g&uuml;venlerinden dolayı &ldquo;el-Fusul-il Muhimme&rdquo; adlı kitabından alıntı yapmışlardır. Abdullah b. Muhammed Matiri Medeni-i Şafii-i Nakşibendi &ldquo;Riyaz-uz Zahire&rdquo; adlı kitabında, Nuruddin Ali Semhudi &ldquo;Cevahir-ul Akdeyn&rdquo;de ve Burhanuddin Ali Halebi-i Şafii &ldquo;Sire-i Halebiyye&rdquo;de, Abdurrahman-i Sefuri &ldquo;Zinet-ul Mevasis&rdquo;de ve diğerleri bu gruptandırlar.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	İbn-i Sebbağ &ldquo;el-Fusul-ul Muhimme&rdquo; adlı kitabında p&acirc;k İmamların ismini bir bir zikrederek a&ccedil;ıklayıp son olarak ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;On ikinci b&ouml;l&uuml;m -Ebu-l Kasım H&uuml;ccet Halef-i Salih b. Ebi Muhammed-il Hasan-el Halis-, yani on ikinci İmamın, doğum tarihi, İmametinin delilleri, onun, gaybet ve h&uuml;k&uuml;metinin m&uuml;ddeti, nesep, k&uuml;nye ve lakapları ile ilgili hadisler&rdquo;</p>\n\n<p>\n	Daha sonra İmam-ı Zaman&rsquo;ın doğum tarihini beyan ederek g&uuml;venilir ravilerce Resulullah&rsquo;dan ve &ouml;nceki İmamlardan onun hakkındaki hadislerin on ikinci İmam olarak H&uuml;ccet b. Hasan-il Askeri&rsquo;nin şahsına tatbikini nakletmektedir. B&uuml;y&uuml;k Şii ve S&uuml;nni muhaddislerinin bu konuda kendi muteber kaynaklarında kaydettikleri ve &ouml;zel bir &ouml;nem verdikleri hadisleri naklederek diyor ki:</p>\n\n<p>\n	&ldquo;Şeyh Ebu Said Muhammed b. Yusuf b. Muhammed Kenceki-i Şafii &ldquo;el-Beyan fi Ahbar-i Sahib-ez Zaman&rdquo; adlı kitabında Mehdi&rsquo;nin yaşadığını ve şimdiye kadar gaybette olduğuna delil getiriyor.</p>\n\n<p>\n	İbn-i Sebbağ son olarak İmam Hasan Askeri&rsquo;yle ilgili b&ouml;l&uuml;mde ş&ouml;yle yazıyor: &ldquo;Ebu Muhammed&rsquo;in (Allah ondan razı olsun) bir oğlu vardı. O da herkesin hak devletinin zuhurunu beklediği H&uuml;ccet-i K&acirc;im&rsquo;dir. Zamanın halifesinin korkusundan, baskı altında olmasından, Şiilerin aranmasından ve onların tutuklanarak hapsedilmesinden dolayı onun doğumu saklı kaldı.&rdquo;</p>\n\n<p>\n	22- Şeyh Abdurrahman Bestami (858): Şeyh S&uuml;leyman Hanefi &ldquo;Yenabi-ul Mevedde&rdquo;de ş&ouml;yle yazar: &ldquo;B&uuml;y&uuml;k şeyh Abdurrahman Bestami &ldquo;D&uuml;rret-ul Meairf&rdquo; kitabının yazarıdır. O Şiirinde der ki:</p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;in y&uuml;celik ve azameti zuhur edecektir</p>\n\n<p>\n	Ve Allah&rsquo;ın adaleti ilk kez olması gerektiği gibi insanlara aşikar olacaktır.</p>\n\n<p>\n	İmam ali b. Musa-er Rıza&rsquo;dan bize rivayet edildiği gibi.</p>\n\n<p>\n	Ve harif ilmi hazinesinde a&ccedil;ık&ccedil;a elde edilecektir.</p>\n\n<p>\n	Daha sonra diyor ki: Şeyh Muhaddis-i Fakih Muhammed b. İbrahim-i Cevyni-i Hamui-i Şafii&rsquo;nin &ldquo;Fevaid-us Sımtayn&rdquo; adlı kitabında kendi senediyle Ahmed b. Ziyad&rsquo;dan, Dubel b. Ali-i Hazai&rsquo;den rivayet ettiği konu bize rivayet edilmiştir ve o ş&ouml;yledir: Sonu &ldquo;ta&rdquo; harfiyle biten kasidemi İmam Rıza&rsquo;ya (Allah ondan razı olsun) okuyunca şu beyitlere ulaştım:</p>\n\n<p>\n	Sizlerden bir İmamın gelmesi ş&uuml;phesiz ger&ccedil;ekleşecektir</p>\n\n<p>\n	Ve o Allah&rsquo;ın ismi ve bereketiyle kıyam edecektir</p>\n\n<p>\n	O aramızdaki b&uuml;t&uuml;n hak ve batılı birbirinden ayıracaktır</p>\n\n<p>\n	Ve her iyi ve k&ouml;t&uuml; amelin karşılığını verecektir.</p>\n\n<p>\n	Bunun &uuml;zerine İmam Rıza şiddetli bir şekilde ağlayarak ş&ouml;yle buyurdu: &ldquo;Ey Dubel! Ruh-ul Kud&uuml;s senin dilinle konuştu. Bu İmamın kim olduğunu biliyor musun?&rdquo; Ben &ldquo;hayır&rdquo; dedim. &ldquo;Sadece sizden olan bir İmamın yery&uuml;z&uuml;n&uuml; adaletle dolduracağını duydum.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine İmam buyurdu ki: Benden sonraki İmam oğlum Muhammed ve Muhammed&rsquo;den sonra oğlu Ali ve Ali&rsquo;den sonra oğlu Hasan ve Hasan&rsquo;dan sonra oğlu H&uuml;ccet-i K&acirc;im&rsquo;dir. Gaybeti d&ouml;neminde onu beklemek ve zuhur ettiğinde ise ona itaat etmek gerekir. O yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır.</p>\n\n<p>\n	Ama &ldquo;ne zaman kıyam edeceği&rdquo; gelecekten haber vermektir. Babam, babalarından ve nihayet Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ş&ouml;yle rivayet eder: &ldquo;Onun misali, ansızın vuku bulacak olan kıyamet gibidir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	23- Ebu-l Meani, Muhammed b. Abdullah-i Sıracuddin-i Rufai (885): Rufai soyunun ileri gelenlerinin hepsi Ehl-i S&uuml;nnet&rsquo;in meşhur alim ve ariflerinden olup tarikat silsileleri &ldquo;Rufai&rdquo; diye bilinmektedir. G&uuml;n&uuml;m&uuml;ze kadar bu soyun ileri gelenleri h&acirc;l&acirc; Ehl-i S&uuml;nnettendir.</p>\n\n<p>\n	O, &ldquo;Sihah-ul Ehbar fi Nisen-is Sadat-il Fatimiyyet-il Ehyar&rdquo; adlı kitabında onuncu İmam hakkında ş&ouml;yle yazıyor: &ldquo;İmam Ali-el Hadi b. İmam Muhammed Cevad&rsquo;ın aleyhi&rsquo;s-sel&acirc;m, lakabı Naki, Alim, Fakih, Emir, Delil, Askeri ve Necib&rsquo;dir.</p>\n\n<p>\n	O hicretin 212&rsquo;sinde Medine&rsquo;de d&uuml;nyaya geldi ve Abbasi halifesi el-Mutezz d&ouml;neminde 254 yılında şehid edildi. Onun, İmam Hasan Askeri, H&uuml;seyin, Muhammed, Cafer ve Aişe isimlerinde beş oğlu vardı. İmam Hasan Askeri, kendisinden geriye, bodrum sahibi Allah&rsquo;ın velisi H&uuml;ccet-i Muntazar İmam Muhammed-il Mehdi aleyhi&rsquo;s-sel&acirc;m bıraktı.&rdquo;</p>\n\n<p>\n	Adı ge&ccedil;en kitabın başka bir yerinde ise İmametten bahsederken ş&ouml;yle diyor: &ldquo;Ehl-i Beyt İmamlarının arifleri ş&ouml;yle nakletmişlerdir: İmam H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m manevi hilafet ve toplumun İmametinin kendi soyundan geleceğini anlayınca bu b&uuml;y&uuml;k nimete kavuşmak i&ccedil;in sevindi ve canını Allah yolunda feda etti. Allah Teala da ona minnet bırakarak y&uuml;ce İmamet makamını onun evlatlarına emanet bıraktı ve onu tertemiz soyundan olan H&uuml;ccet-i Muntazar İmam Mehdi aleyhi&rsquo;s-sel&acirc;m ile bitirdi.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	24- Nuruddin Abdurrahman C&acirc;mi (898): Meşhur bilgin ve arif ve tanınmış şairdir. Muhammed b. S&uuml;leyman Kufevi &ldquo;A&rsquo;lam-ul Ehyar fi Fıkh-ı Mezheb-in Nu&rsquo;man-il Muhtar&rdquo;da ş&ouml;yle yazıyor: &ldquo;Şeyh Allah&rsquo;ı tanıyan, Allah&rsquo;a y&ouml;nelen, tarikatın delili, hakikatın terc&uuml;manı ... b&uuml;t&uuml;n faziletleri ve incelikleri kendisinde toplayan Mevla C&acirc;mi Nuruddin Abdurrahman ... başlıca b&uuml;y&uuml;k, meşhur ve g&uuml;venilir &ldquo;Şevahid-un Nubuvvet&rdquo; kitabının yazarıdır.</p>\n\n<p>\n	Alim Allame Kadı H&uuml;seyin Diyarbekri &ldquo;Tarih-u Hamis&rdquo; kitabının başında ş&ouml;yle yazmıştır: &ldquo;Bu, muteber kitaplardan, yani Tefsir-i Keşşaf&rsquo;tan ve... Mevla Abdurrahman-i C&acirc;mi&rsquo;nin Şevahid-un Nubuvvet&rsquo;inden se&ccedil;miş olduğum peygamberlerin efendisinin başından ge&ccedil;enler ve son Peygamberin sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &ouml;zelliklerini kapsayan bir mecmuadır.&rdquo;</p>\n\n<p>\n	C&acirc;mi bu kitapta H&uuml;ccet b. Hasan-il Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ı on ikinci İmam bilmiş, onun doğumunda ger&ccedil;ekleşen bazı hayret verici olayları ve kerametlerini beyan ederek diyor ki: D&uuml;nyayı adaletle dolduracak olan odur... İlgin&ccedil; olanı şu ki, Şii alimleri C&acirc;mi&rsquo;yi mutaassıp bir S&uuml;nni bilmektedirler. &Ouml;yle ki, Mecalis-ul M&uuml;minin kitabını yazması ve Şii olmadıkları a&ccedil;ık&ccedil;a bilinen bazılarını Şii olarak tanıtmasından dolayı kendisine &ldquo;Şii t&uuml;reten&rdquo; lakabı verilmiş olmasıdır.</p>\n\n<p>\n	Evet; Abdurrahman C&acirc;mi &ldquo;Şevahid-i N&uuml;b&uuml;vvet&rdquo; adlı kitabında p&acirc;k İmamların aleyhi&rsquo;s-sel&acirc;m hayatlarını anlatırken son olarak diyor ki: &ldquo;Muhammed b. Hasan b. Ali b. Muhammed b. Ali-er Rıza (Allah onlardan razı olsun) on ikinci İmamdır. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. İmamiyye onu H&uuml;ccet, K&acirc;im-il Muntazar, Sahib-uz Zaman diye anmıştır.&rdquo; Daha sonra Şii kaynaklarına dayanarak İmam&rsquo;ın doğumu hakkında geniş&ccedil;e bahsetmiştir. Mesela İmam-ı Zaman&rsquo;ın doğumu hakkında ş&ouml;yle diyor: &ldquo;Ebu Muhammed Zeki&rsquo;nin (Allah ondan razı olsun) halası der ki: Bir g&uuml;n Ebu Muhammed&rsquo;in (Allah ondan razı olsun) yanına gittiğimde buyurdu ki: &ldquo;Halacığım! Bu gece bizde kal. &Ccedil;&uuml;nk&uuml; Allah Teala bize bir oğul verecektir.&rdquo; Ben dedim ki, &ldquo;O &ccedil;ocuğu kim doğuracak? &Ccedil;&uuml;nk&uuml; Nergis&rsquo;de hamilelik belirtileri g&ouml;remiyorum.&rdquo; Buyurdu ki: &ldquo; Halacığım! Nergis, Hz. Musa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m annesi gibidir. Doğumdan &ouml;nce onda hi&ccedil; bir hamilelik belirtisi olmaz...&rdquo;</p>\n\n<p>\n	... &ldquo;&Ccedil;ocuk d&uuml;nyaya geldiğinde secdeye kapandığını g&ouml;dr&uuml;m. Hemen onu aldım. O sırada Ebu Muhammed, odasından &ldquo;Halacığım! Oğlumu yanıma getir&rdquo; diye seslendi. Bebeği onun yanına g&ouml;t&uuml;rd&uuml;ğ&uuml;mde onu kendi yanına oturttu ve dilini onun ağzına sokarak, &ldquo;Ey oğlum! Allah&rsquo;ın izniyle konuş&rdquo; buyurdu. Bebek konuşmaya başlayarak ş&ouml;yle dedi: &ldquo;Bismillahirrahmanirrahim. Biz ise yery&uuml;z&uuml;nde g&uuml;&ccedil;ten d&uuml;ş&uuml;r&uuml;lenlere l&uuml;tufta bulunmak, onları &ouml;nderler yapmak ve miras&ccedil;ılar kılmak istiyoruz...&rdquo; Daha sonra Hace Parsa gibi onun hayatının bir kısmını anlatmaya devam ediyor.</p>\n\n<p>\n	25- Abdurrahman-i Sufi. Fars&ccedil;a olan &ldquo;Mirat-ul Esrar&rdquo; kitabının yazarıdır. &ldquo;Tuhfet-u İsna Aşeriyye&rdquo; kitabının yazarı Abdulaziz Dehlevi&rsquo;nin babası Şah Veliyullah Dehlevi, &ldquo;el-İntibah fi Selasil-i Evliyaullah ve Esanid-i Varisi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rdquo; adlı kitapta ondan naklederek, İmam-ı Zaman hakkında ş&ouml;yle yazarıyor: O din ve devlet g&uuml;neşi, o millet ve devletin hidayet&ccedil;isi, o Ahmed&rsquo;in p&acirc;k K&acirc;im&rsquo;i Ebu-l Kasım Muhammed b. Hasan-il Mehdi (Allah ondan razı olsun) Ehl-i Beyt İmamlarının on ikincisidir. Annesi &uuml;mm-&uuml; velet idi <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> ve onun ismi Nergis&rsquo;ti. 255. yılın Şaban ayının ortasında Cuma akşamı g&uuml;n&uuml; d&uuml;nyaya gelmiştir. &ldquo;Şevahid-un Nubuvve&rdquo;nin rivayetine g&ouml;re 258 yılında Ramazan ayının 23&rsquo;&uuml;nde Surremenrea&rsquo;da d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	On ikinci İmam Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;le aynı k&uuml;nye ve isme sahiptir. Lakapları ise Mehdi, H&uuml;ccet, K&acirc;im, Muntazar, Sahib-uz Zaman ve Hatem-u İsna Aşer&rsquo;dir.</p>\n\n<p>\n	Sahib-uz Zaman babası İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m vefat edince beş yaşındaydı ve o yaşta İmamet makamına ulaştı. Allah Teala, Yahya b. Zekeriya&rsquo;ya &ccedil;ocuk yaşta hikmet ve keramet verdiği, İsa b. Meryem&rsquo;i k&uuml;&ccedil;&uuml;k yaşta y&uuml;ce makama ulaştırdığı gibi onu da k&uuml;&ccedil;&uuml;k yaşta İmam kıldı. Onun kemalatı ve harikulade işleri buraya sığmayacak kadar &ccedil;oktur.&rdquo; Daha sonra Muhyiddin Arabinin daha &ouml;nce naklettiğimiz s&ouml;z&uuml;n&uuml; delil olarak getiriyor.</p>\n\n<p>\n	26- Fazl b. Ruzbahan Honci-i Zende (905): Tanınmış mutaassıp bir alimdir. O, Tirmizi&rsquo;nin &ldquo;eş-Şemail&rdquo; adlı kitabına şerh yazmış ve kitabın başında ş&ouml;yle demiştir: &ldquo;Allah Teala&rsquo;ya muhta&ccedil; Fazl b. Ruzbehan Ebu-l Hayr... Aslen ensari olup, Fars beldesinin &ldquo;Honc&rdquo; b&ouml;lgesindenim. Şiraz&rsquo;da d&uuml;nyaya gelmiş ve İsfahan&rsquo;da ikamet etmekteyim.</p>\n\n<p>\n	Sehavi &ldquo;Duullah-i Mea&rdquo; kitabında, c.6, s.171&rsquo;de ş&ouml;yle yazıyor: &ldquo;O, Emiduddin-i Şirazi&rsquo;nin, Cemaluddin Erdistani&rsquo;nin ve İsfahan kadısının &ouml;ğrencilerinden idi. Kahire&rsquo;ye giderek Beytulmukaddes&rsquo;i ziyaret etti ve sonra Medine&rsquo;ye giderek bir ka&ccedil; ay orada kaldı. Medine&rsquo;de benim yanımda 887 yılında Sahih-i Buhari&rsquo;den ders aldı ve onun i&ccedil;in geniş&ccedil;e bir icazet yazdım. Daha sonra Mekke&rsquo;de de beni g&ouml;rmeye geldi. Bu yılda (897) onun Sultan Yakub&rsquo;un (Bayındırlı) sarayında katip olduğunu duydum. Evet; Şah İsmail Safevi başa gelince ka&ccedil;tı ve Kaşan&rsquo;da Maveraunnehreyn&rsquo;de vefat etti.</p>\n\n<p>\n	O, b&uuml;y&uuml;k Şii alimi Allame Hilli&rsquo;nin &ldquo;Keşf-ul Hak&rdquo; adlı kitabına &ldquo;İbtal-il Batıl&rdquo; kitabıyla reddiye yazmış, İmamiye Şiası&rsquo;nın b&uuml;t&uuml;n itikadatını eleştirmiş, anlatılmayacak bir inat ve d&uuml;şmanlıkla ret ve inkarda bulunmuştur. Şehid Kadı Nurullah Şusteri &ldquo;İhkak-ul Hak&rdquo; kitabını onun temelsiz eleştirilerini reddetmek ve cevap vermek i&ccedil;in yazmıştır. Her &uuml;&ccedil; kitap ayrı ayrı olarak Kum&rsquo;da Ayetullah Necefi Maraşi&rsquo;nin denetimi altında gerekli a&ccedil;ıklamalarla yeniden basılmıştır.</p>\n\n<p>\n	Aynı zat Vesilet-ul Hadim ilel Mahdum diye bir kitap yazarak Hz. Ali&rsquo;den Hz. Mehdi&rsquo;ye kadar on iki Ehl-i Beyt İmamının her birinin ismini ayrı ayrı zikredip onların masum olduklarını ve faziletlerini Şiir şeklinde a&ccedil;ıklamıştır.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	A&ccedil;ıklama: Fazl b. Ruzbehani&rsquo;nin o kadar ısrarıyla birlikte kitabında Muttakilerin mevlası Hz. Ali&rsquo;nin hilafet makamı ve faziletlerini Şia&rsquo;nın akidesini reddetmek i&ccedil;in onun ve soyundan gelen İmamların hakkını reddetmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir olaydır. Nasıl olur da burada onları bir bir &ouml;verek hatta vaat edilen Mehdi&rsquo;yi, Şia&rsquo;nın inancına g&ouml;re &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;i Muhammed b. Hasan-il Askeri olarak tanıtıyor. Bu kutlu zatları on iki İmam, n&uuml;b&uuml;vvet ve vilayet semasının yıldızları bilen bir kimsenin onların izleyicilerine yani Şia toplumuna sırf halifelerin hilafetlerini kabul etmedikleri i&ccedil;in ni&ccedil;in bu kadar d&uuml;şmanlık beslediğini bilmiyoruz. Şia da, onun on iki İmam hakkında s&ouml;ylediklerini s&ouml;yl&uuml;yor. Onun Şiirlerini a&ccedil;ıklamaya gerek yoktur.</p>\n\n<p>\n	27- Celaluddin Muhammed Devani (908): Hicretin dokuzuncu asrının meşhur filozof ve hekimidir. B&uuml;t&uuml;n Ehl-i S&uuml;nnet uleması Celaluddin&rsquo;i kendi alimleri bilmektedirler. Onun elimizde olan kitapları, &ouml;zellikle en son ilmi eseri olan &ldquo;Şerh-u Akaid-i Azdi&rdquo; adlı kitabı da bunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; o, bu kitapta Eş&rsquo;ari mezhebini &ldquo;Kurtuluşa eren fırka&rdquo; bilmektedir.</p>\n\n<p>\n	Bununla birlikte Celaluddin, Tabakat-i Celali diye meşhur olan Hace Nesiruddin-i Tusi&rsquo;nin &ldquo;Tecrid-ul İtikad&rdquo; adlı eserine eski ve yeni haşiye gibi eserlerinde tertemiz İmamları andığı her yerde o kutlu zatları Şia&rsquo;nın andığı gibi anmaktadır.</p>\n\n<p>\n	O, &ouml;zellikle gizlice Fars&ccedil;a yaşmış olduğu &ldquo;Fezail-i İbn-i Bitrik&rdquo;e ve daha sonra benim kalemimle onun hayatına ek olarak basılan &ldquo;Nur-ul Hidaye fi İsbat-il Vilaye&rdquo; adlı eserinde, &ldquo;masumluk&rdquo;, peygamberin ve ondan sonraki &ouml;nderin masum olmasının aklen gerekliliği &ccedil;er&ccedil;evesinde bir &ouml;ns&ouml;zde geniş&ccedil;e bahsettikten sonra ş&ouml;yle yazıyor: &ldquo;Delilli &ouml;ns&ouml;zden sonra, Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &uuml;mmetinin uleması her ne kadar Resulullah&rsquo;dan sonra &uuml;mmet arasında ilmi ve ameli meseleleri &ouml;ğretecek, dini ve d&uuml;nyevi h&uuml;k&uuml;mleri a&ccedil;ıklayacak, Resulullah&rsquo;ın dinini yayacak ve koruyacak bir İmamın gerekliliğinde ittifak etmiş olsalar da bunun kimde ger&ccedil;ekleşmesi konusunda ihtilaf etmişlerdir. Bir grup da, Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;den sonra hak halifenin Ebubekr b. Ebi Kuhafe, ondan sonra &Ouml;mer b. Hattab, ondan sonra Osman b. Affan ve ondan sonra da Ali b. Ebi Talib olduğuna inandı. Diğer bir grupsa Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih sonra hak halifenin vasıtasız olarak Ali b. Ebitalib&rsquo;den başka kimsenin olmadığına ve ondan sonra İmam Hasan, ondan sonra İmam H&uuml;seyin, ondan sonra İmam Zeynulabidin, ondan sonra İmam Muhammed B&acirc;kır, ondan sonra İmam Cafer-i Sadık, ondan sonra Musa K&acirc;zım, sonra Ali b. Musa, sonra Muhammed Taki, sonra Ali Naki, sonra Hasan Askeri ve daha sonra da Mehdi-el Hadi-el K&acirc;im-i bil hak aleyhum&#39;us-sel&acirc;m olduğuna inandı.&rdquo;</p>\n\n<p>\n	Ve iki sayfa sonra Ali b. Ebi Talib&rsquo;in diğer halifelere nispeten &ouml;zelliğini sayarken ş&ouml;yle yazıyor: &ldquo;Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra hak halifenin İmam Mehdi-el Hadi&rsquo;ye kadar Emirulm&uuml;minin Ali b. Ebi Talib aleyhi&rsquo;s-sel&acirc;m ve ondan sonra İmam Hasan, sonra İmam H&uuml;seyin&rsquo;in olduğuna yakin ettim. Onların masum olduklarını hi&ccedil; kimse inkar edemez.</p>\n\n<p>\n	Masum oldukları i&ccedil;in Resulullah&rsquo;ın halifeliğine hak kazanmış olurlar. Onlar olmaksızın, Muhammed&rsquo;in dininin bekası olan hilafetin maksadı ger&ccedil;ekleşmez. Dolayısıyla, taklitten kurtularak araştırmaya kavuştum.&rdquo;</p>\n\n<p>\n	28- Şeyh Hasan Irak&icirc; (925): Abdulvehhab Şa&rsquo;rani &ldquo;el-Levakih-ul Envar fi Tabakat-il Ahyar&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;Şeyh, Salih, abid, zahid, sahih keşif ve y&uuml;ce maneviyat sahibi Şeyh Hasan Iraki, Ratli g&ouml;l&uuml;ne bakan tepenin &uuml;zerinde defnedilmiştir. O, Mısırda yaşıyordu ve yaklaşık olarak y&uuml;z otuz yıl hayat s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Ben hocam Ebu-l Abbas Harisi ile birlikte onun yanına gidip geliyordum. Bir g&uuml;n dedi ki: &ldquo;Sana işimin başından şimdiye kadar başımdan ge&ccedil;en bir hikayeyi anlatmak istiyorum. Kendimi &ccedil;ocukluktan beri seninle arkadaşmışız gibi hissediyorum.&rdquo; &ldquo;Buyurun&rdquo; dedim. Bunun &uuml;zerine ş&ouml;yle başladı: &ldquo;Ben Dimeşk&rsquo;te bir sanatkardım. Cuma g&uuml;nlerini ayyaşlık ve şarap i&ccedil;mekle ge&ccedil;iriyordum. Bir g&uuml;n kendime gelerek &ldquo;Sen bu iş i&ccedil;in yaratılmamışsın&rdquo; dedim. Bunun &uuml;zerine arkadaşlarımdan uzaklaştım. Onlar beni takip ettilerse de izimi bulamadılar. Emevilerin merkez camisine girdiğimde birinin sandalyede oturup Mehdi hakkında sohbet ettiğini g&ouml;rd&uuml;m. O anda i&ccedil;imde Mehdi&rsquo;yi g&ouml;rme şevki uyandı. Ondan sonra ettiğim her secdede Allah Teala&rsquo;dan Mehdi&rsquo;yi g&ouml;rmeye kavuşmayı istedim.</p>\n\n<p>\n	Bir g&uuml;n, akşam namazından sonra s&uuml;nnet namaz kılarken birinin arkamda oturup elini omuzsuma koyduğunun fark ettim. O adam bana ş&ouml;yle dedi: &ldquo;Evlat! Allah senin duanı kabul buyurdu. Ne bekliyorsun? Mehdi benim.&rdquo; Bunun &uuml;zerine ben dedim ki: &ldquo;Benim evime gelir misin?&rdquo; O, &ldquo;Evet&rdquo; dedi. Daha sonra benimle birlikte evime geldi, &ldquo;Yalnız kalacağım sessiz bir yer ver bana&rdquo; dedi ve bir hafta bizimle birlikte kaldı.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	29- Şemsuddin Muhammed b. Tulu Dimeşki (953): &ldquo;el-Eimmet-il İsna Aşer&rdquo; adlı kitapta, İmam-ı Zaman&rsquo;ın hayatı b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &ldquo;H&uuml;ccet-il Mehdi Ebu-l Kasım Muhammed b. Hasan ... (Allah onlardan razı olsun) Şia&rsquo;ya g&ouml;re on ikinci İmam olup H&uuml;ccet diye meşhurdur. Şia onu İmam-ı Muntazar ve K&acirc;im-i Mehdi diye bilmektedir... O, 255 yılında, Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya gelmiştir. Babasından sonra beş yaşındaydı.&rdquo; Daha sonra ş&ouml;yle yazıyor: &ldquo;Ben g&uuml;venilir bildiklerimi &ldquo;el-Muhda ila ma Verede fil Mehdi&rdquo; adlı kitabımda kaydettim. Ben on iki İmamın hayatını sırayla anlattım. Oğulların babalarından sonra anlatılması iyi bir sıradır.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	30- İbn-i Hacer Heysemi Mekki (973): Meşhur mutaassıp bir alim olup Şia&rsquo;nın itikadının reddinde &ldquo;Sevaik-u Muhrika&rdquo; adlı bir kitap yazmıştır. O, bu kitabının başında ş&ouml;yle yazıyor: &ldquo;Bu yıl Rafızilerin Mekke&rsquo;ye fazla geldiğini g&ouml;r&uuml;yorum (O, Mekke&rsquo;nin o g&uuml;nk&uuml; alimlerinin en &ouml;nde geleniydi). Rafızi hacılarının fazla olması Ehl-i S&uuml;nnet&rsquo;in inancını sarsabileceği i&ccedil;in &ccedil;aresiz bu kitabı yazmak sorunda kaldım!&rdquo;</p>\n\n<p>\n	O, Şia toplumunun Mehd-i Muntazar ve onun gaybeti hakkındaki inancını hatalı addetmeye &ccedil;alışmasına rağmen Ehl-i Beyt İmamlarına değindiği başka bir yerde hak ve hakikat kalbine akmış, İmam Hasan Askeri&rsquo;nin hayatını anlattıktan sonra ş&ouml;yle yaşmıştır: &ldquo;O kendisinden geriye sadece Ebu-l Kasım Muhammed b. H&uuml;ccet&rsquo;i geriye bıraktı. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşındaydı. Bu yaşta Allah Teala ona hikmet verdi; o K&acirc;im-i Muntazar diye &ccedil;ağırılmaktadır.</p>\n\n<p>\n	A&ccedil;ıklama: Bu Ehl-i S&uuml;nnet alimlerinin &ccedil;oğununun d&uuml;ş&uuml;nce tarzından bir &ouml;rnektir. Ş&ouml;yle ki, Mehdi-i Muntazar ve Şia&rsquo;nın gaip İmamından s&ouml;z edilince ne yazık ki has bir taassupla onu inkar etmeye &ccedil;alışırlar. Fakat vicdanlarının feryadını dinlediklerinde vaadi verilen Mehdi&rsquo;nin ger&ccedil;ek olduğunu ve onun da İmam Hasan Askeri&rsquo;nin oğlundan başka kimsenin olmadığını anlarlar.</p>\n\n<p>\n	31- Abdulvehhab Şa&rsquo;rani (973): B&uuml;y&uuml;k arif ve meşhur alimdir. Hicri 1305&rsquo;de Mısır&rsquo;ın Ezheriyye&rsquo;de basılan meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; adlı kitabının &ouml;ns&ouml;z&uuml;nde ş&ouml;yle der: &ldquo;Şeyh-ul İslam Futuhi Hanbeli&rsquo;nin bu kitap hakkında yazmış olduğu şeylerden biri de şudur:</p>\n\n<p>\n	&ldquo;Bu kitabın manalarını k&ouml;t&uuml; d&uuml;ş&uuml;nceli d&uuml;şmandan ve yalancı inkar edenden başkası yermez. Nitekim, bunun yazarını Kur&rsquo;an ve Kur&rsquo;an bilimlerinden habersiz olan ve doğru yoldan &ccedil;ıkandan başkası hatalı addetmez ve yine kıskan&ccedil;, kinci, cahil, k&ouml;t&uuml; d&uuml;ş&uuml;nceli, sapık, s&uuml;nni muhalifi, dinsiz ve İslam toplumundan &ccedil;ıkan dışında hi&ccedil; kimse bu kitabın yazarının fazilet ve y&uuml;celiğini inkar etmez.&rdquo;</p>\n\n<p>\n	Abdulvehhab Şi&rsquo;rani, iki meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; ve Tabakat-i K&uuml;bra da denilen &ldquo;Levakih-ul Envar fi Tabakat-il Ahyar&rdquo;da İmam Hasan Askeri&rsquo;nin oğlu Mehdi hakkında değerli şeyler kaydetmiştir. Onun değindiği bu noktalar bizim i&ccedil;in her a&ccedil;ıdan ilgin&ccedil; ve d&uuml;şmanı susturmak i&ccedil;in gereklidir. Onun Futuhat&rsquo;ta Muhyiddin Arabi&rsquo;den (onun elinde olan basımından) naklettiğini veya Şeyh Hasan Iraki ve Şeyh Ali Havas ve diğerlerinden naklettiklerini onların isimlerinin altında getirdik. O, &ldquo;Yevakit&rdquo;inin ikinci cildinin 65. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: Allah Teala&rsquo;nın bize bildirmiş olduğu kıyametten &ouml;nceki b&uuml;t&uuml;n belirtiler doğrudur ve hepsinin kıyametten &ouml;nce ger&ccedil;ekleşmesi gerekir. Mehdi&rsquo;nin zuhuru, Deccal&rsquo;ın gelmesi, İsa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m inmesi vs. gibi. Hatta eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalmamış olsa bunlar ger&ccedil;ekleşecektir...</p>\n\n<p>\n	Mehdi aleyhi&rsquo;s-sel&acirc;m İmam Hasan Askeri&rsquo;nin evlatlarındandır. O, 255 yılında Şaban ayının ortasında d&uuml;nyaya gelmiş olup hala yaşamaktadır. Allah Teala İsa b. Meryem&rsquo;i onunla bir araya getirinceye kadar da yaşayacaktır.</p>\n\n<p>\n	Buna dayanarak, Mehdi&rsquo;nin bug&uuml;n, yani 958 yılına kadar 706 yaşında olması gerekir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> &ldquo;Mısır&rsquo;daki &ldquo;Rıtli g&uuml;l&uuml;&rdquo;ne bakan &ldquo;Kevm-ur Reş&rdquo; tepesinde defnedilen Şeyh Hasan Iraki, İmam Mehdi&rsquo;nin ziyaretine gitmeye muvaffak olduğunda İmam bana ş&ouml;yle rivayet etti ve &Uuml;stad Şeyh Ali Havas (Allah onlara rahmet etsin) da ona tanıklık etti.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Şa&rsquo;rani bir sayfa sonra diyor ki: &ldquo;Mehdi&rsquo;nin zuhur edince nasıl h&uuml;kmedeceğini, nasla mı, i&ccedil;tihatla mı yoksa her ikisiyle mi soracak olursan ben ş&ouml;yle derim: Şeyh Muhyiddin&rsquo;in dediği gibi, o, Allah Teala&rsquo;nın kendisine ilham ettiği şeyi h&uuml;kmedecektir. Ş&ouml;yle ki, Allah Teala Muhammed&rsquo;in dinini ona ilham edecek ve o da onunla h&uuml;kmedecektir.</p>\n\n<p>\n	Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih bize s&ouml;ylemiştir ki, Mehdi izleyicidir, bidat koyucu değil. O, h&uuml;k&uuml;m etmede masumdur. &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;mde masum olmak yanlışlık yapmamak demektir! Ve Resulullah&rsquo;ın h&uuml;km&uuml; ise hata etmez. &ldquo;O, hevadan (kendi istek, tutku ve isteklerine g&ouml;re) konuşmaz. O (s&ouml;yledikleri), yalnızca vahyolunmakta olan bir vahiydir.&rdquo; Ve bu y&ouml;n&uuml;yle peygamber gibidir!&rdquo;</p>\n\n<p>\n	32- Ahmed b. Sinan Kirmani Dimeşki (1019): Ehl-i S&uuml;nnet&rsquo;in meşhur alimlerinden olup &ldquo;Ahbar-ud Duvel&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;Onbirinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu-l Kasım Muhammed b. Hasan-il Askeri hakkındadır. Babası &ouml;l&uuml;nce o beş yaşındaydı.</p>\n\n<p>\n	O yaşta Allah Teala ona hikmeti &ouml;ğretti. Hz. Yahya&rsquo;ya da k&uuml;&ccedil;&uuml;k yaşta bağışta bulunmuştu. O, orta boylu, g&uuml;zel y&uuml;zl&uuml;, g&uuml;zel sa&ccedil;lıdır. &Ccedil;ıkık burnu ve a&ccedil;ık alnı vardır.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	33- Abdulmelik İsami (1111): Mekke&rsquo;de ikamet eden tanınmış tarih&ccedil;ilerdendir. O, &ldquo;Sımt-ul Nucum-il Avali&rdquo; diye bilinen d&ouml;rt ciltlik tarih kitabında sırayla İmamların hayatını anlatırken ş&ouml;yle yazıyor: &ldquo;Ali b. Ebitalib&rsquo;in oğlu ... Ali Naki&rsquo;nin oğlu, Hasan Askeri&rsquo;nin oğlu İmam Muhammed Mehdi (Allah hepsinden razı olsun) 255 veya 256 yılının Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya geldi. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. Lakapları ise H&uuml;ccet, Halef-i Salih, K&acirc;im, Muntazar, Sahib-uz Zaman ve hepsinden daha meşhur olan ise Mehdi&rsquo;dir. Babası vefat ettiğinde o beş yaşındaydı. O mu&rsquo;tedil, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, ince burunlu ve geniş suratlı bir gen&ccedil;tir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	34- Şeyh Muhammed b. Ali Sebban-i Mısri (1206): 1185 yılında telif ettiği ve &ldquo;Nur-ul Ebsar-i Şeblenci&rdquo;nin haşiyesinde Mısır&rsquo;da basılmış olan &ldquo;İs&rsquo;af-ur Rağibin fi Siret-il Mustafa ve Fezail-i Ehl-i Beytih-it Tahirin&rdquo; adlı eserinde Şi&rsquo;rani&rsquo;nin &ldquo;Yevakit&rdquo; kitabındaki s&ouml;z&uuml;n&uuml; ve yine &ldquo;Levakih&rdquo;de Şeyh Hasan Iraki&rsquo;nin s&ouml;z&uuml; ve Şi&rsquo;rani&rsquo;nin &uuml;stadı Şeyh Ali Hevas&rsquo;ın tasdikini ondan naklen ve yine Muhyiddin Arabi&rsquo;nin s&ouml;z&uuml;n&uuml; Şi&rsquo;rani&rsquo;nin nakliyle on iki İmamın ismini bir bir yazmış ve İmam Mehdi&rsquo;nin aleyhi&rsquo;s-sel&acirc;m adını da &ldquo;Muhammed b. Hasan-il Askeri&rdquo; diye kaydetmiştir.</p>\n\n<p>\n	35- Şeyh Aliekber b. Esedullah b. Emirullah Mevdudi (1210): Meşhur Şeyh Mahmud Şeşti&rsquo;nin evlatlarındandır. Ali Ekber Mevdudi, Hindistan&rsquo;ın meşhur ve mutaassıp ulemasındandır. Abdulhay H&uuml;seyni &ldquo;Nazhet-ul Havatir&rdquo; adlı eserinde Hindistan ulemasının hayatında onun biyografisini geniş&ccedil;e kaleme alarak onun &ldquo;Minhac-us Sırac&rdquo; ve Şia&rsquo;ya red ve C&acirc;mi&rsquo;nin &ldquo;Nefahat-ul İns&rdquo; adlı eserine haşiye olarak yazmış olduğu &ldquo;M&uuml;kaşifat&rdquo; risalesi gibi eserlerinin olduğunu yazmıştır.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a> Mevdudi &ldquo;M&uuml;kaşifat&rdquo;ta Ali b. Sehl b. Ezher-i İsfahani&rsquo;nin hayatını anlatırken vaat edilen Mehdi&rsquo;nin varlığını kabul ederek ş&ouml;yle yazar: &ldquo;Ehl-i S&uuml;nnet alimleri, h&uuml;k&uuml;mde hata etmemenin Resulullah&rsquo;a mahsus olduğunu s&ouml;ylerler. Fakat Şeyh Muhyiddin Arabi (Allah ondan razı olsun) İmam Mehdi Mev&rsquo;ud (ceddine ve ona salat ve selam olsun) hakkındaki hadise dayanarak buna karşı &ccedil;ıkmıştır. Nitekim &ldquo;Yevakit&rdquo;in yazarı Muhyiddin&rsquo;den naklederek diyor ki: O Futuhat&rsquo;ta ş&ouml;yle diyor: &ldquo;İmam Mehdi Allah&rsquo;tan aldığı ilhamla din h&uuml;k&uuml;mlerini verecektir. Ş&ouml;yle ki, Muhammed&rsquo;in dinini ona ilham edecek ve o da emredecektir. &ldquo;Mehdi benim s&ouml;zlerimi izleyecek ve hata etmeyecektir&rdquo; hadisin de Resulullah bize, Mehdi&rsquo;nin bid&rsquo;at &ccedil;ıkaran değil izleyici olduğunu ve verdiği h&uuml;k&uuml;mde masum olduğunu bildirmek istemektedir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml;, h&uuml;k&uuml;m vermede masum olan kimse hata etmez demektir. Resulullah&rsquo;ın sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih h&uuml;km&uuml;n&uuml;n de hata etmemesinin sebebi dediği her şeyin vahiy olmasıydı. Dolayısıyla, Resulullah, Mehdi&rsquo;nin hata etmeyeceğini bildirmiş ve onu bu y&ouml;n&uuml;yle peygamberlere benzetmiş.&rdquo;</p>\n\n<p>\n	Daha sonra Mevdudi ş&ouml;yle yazıyor: &ldquo;Yevakit&rdquo;in yazarı Şeyh ve diğer Ehl-i S&uuml;nnet ve Cemaat alimlerinin s&ouml;z&uuml;n&uuml; geniş&ccedil;e nakletmiştir.&rdquo;</p>\n\n<p>\n	36- Halid Nakşibendi (1242). Hayruddin Zirikli &ldquo;A&rsquo;lam&rdquo;da ş&ouml;yle yazıyor: Ebu-l Baha Halid b. Ahmed b. H&uuml;seyin Nakşibendi&rsquo;nin Osman b. Affan&rsquo;ın evlatlarından olduğu meşhurdur. Gen&ccedil; yaşta Bağdat&rsquo;a, daha sonra Şam&rsquo;a giderek orada vefat etti. Şerh-i Akaid-i Azudi, Şerh-i Makamat-i Hariri, İsbat-i İrade-i Cuz&rsquo;i risalesi, Cela-ul Ekdar ve Fars&ccedil;a Dinvan onun eserlerindendir. Osman b. Kenani onun risalelerini &ldquo;Bağyet-ul Vacid fi Mektubat-i Mevlana Halid&rdquo; adlı kitabında toplamıştır.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Halid Nakşibendi, Irak&rsquo;ın kuzeyindeki &ldquo;Şehruz&rdquo;un K&uuml;rt ahalisindendir. O, hicretin on&uuml;&ccedil;&uuml;nc&uuml; asrının meşhur fars&ccedil;a şair ve bilginlerindendir; aynı zamanda Nakşibendi Sufilik fırkasının &ouml;nderiydi de.</p>\n\n<p>\n	Halid, Horasan&rsquo;da bulunan mukaddes İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın t&uuml;rbesinin ve şahsiyetinin tavsifinde fars&ccedil;a okuduğu uzun kasidesinde on iki İmamın isimlerini b&uuml;y&uuml;k bir saygıyla zikretmiş, Allah Teala&rsquo;dan kendisini o kutlu zatların y&uuml;z&uuml; suyu h&uuml;rmetine bağışlamasını istemiş ve onları Allah katında şefaat&ccedil;i kılmıştır.</p>\n\n<p>\n	Halid&rsquo;in kasidesi en iyi Fars&ccedil;a kasidelerden biridir. O bu kasidesinde vaat edilen Mehdi&rsquo;yi İmam Hasan Askeri&rsquo;nin oğlu bilmiş, zuhur edip d&uuml;nyayı adaletle dolduracak olan h&uuml;k&uuml;metini teşkil edince kurtla kuzunun bir arada yaşayacağını ve yırtıcı hayvanların kuzuya annesinden daha şefkatli olacağını s&ouml;ylemiştir.</p>\n\n<p>\n	37- Mahmud b. Vahib Kızoğlu Bağdadi-i Hanefi: &ldquo;Cevheret-ul Kelam&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; oturum: Muhammed Mehdi&rsquo;nin (Allah ondan razı olsun) faziletleriyle ilgilidir. Muhammed b. Hasan b. Ali ... b. Ebi Talib (Allah ondan razı olsun) annesi Nergis veya Saykal isminde bir cariyedir. K&uuml;nyesi Ebu-l Kasım ve lakapları ise Mehdi, K&acirc;im, Muntazar, Sahib-uz Zaman, H&uuml;ccet&rsquo;tir. O sıcak kanlı ve g&uuml;zel bir gen&ccedil;tir. İmamiye Şia&rsquo;sına g&ouml;re o sonuncu İmamdır ve 255 yılında Samerra&rsquo;da d&uuml;nyaya gelmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	38- Şeyh S&uuml;leyman Kunduzi Hanefi Belhi (1294): &ldquo;Hace Kelan&rdquo; diye meşhur olup Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden ve ariflerinden biridir. O, hicri 1220 yılında d&uuml;nyaya gelmiştir. İlk &ouml;ğrenimini Belh&rsquo;de yapmış, tahsilini Buhara&rsquo;da tamamlamış ve oranın ileri gelenlerinden icazet almaya muvaffak olmuştur.</p>\n\n<p>\n	Daha sonra Afganistan ve Hindistan&rsquo;ın şehirlerini gezdi, Sufiyye&rsquo;nin ileri gelenleriyle konuştu; seyr ve s&uuml;luk makamlarını elde etti. Fıkıh ve dini ilimleri de tamamladıktan sonra vatanı &ldquo;Kunduz&rdquo;a geri d&ouml;nd&uuml;. Bir m&uuml;ddet orada ilim, edep ve dini h&uuml;k&uuml;mleri yaydı. Orada merkez camii, han ve medrese inşa etti.</p>\n\n<p>\n	Mekke-i Muazzam&rsquo;ın yakınlarında ikamet etmek istediği i&ccedil;in &ldquo;Hace Kelan&rdquo;ın oğlu, kardeşi &ldquo;Mirza Hace&rdquo;nin yerine halkı aydınlatması i&ccedil;in &ldquo;Şeyh Muhammed Salah&rdquo;ı kendi yerine bıraktı. İlmi dersler vermesi i&ccedil;in de talebelerinin &ouml;nde gelenlerinden olan, kendisinden icazetli ve faziletli alim &ldquo;Mollaavezi&rdquo; kendi yerine atadı.</p>\n\n<p>\n	B&ouml;ylece hicri 1269 yılında &uuml;&ccedil; y&uuml;z &ouml;ğrencisiyle beraber vatanından yola &ccedil;ıktı. İran&rsquo;dan ge&ccedil;erek hicri 1270&rsquo;de Bağdat&rsquo;a ulaştı. Ve orada Bağdat valisi tarafından ağırlandı; b&ouml;lgenin ilim sahipleri de onun gelişini ganimet bilerek huzurunda ilim tahsil etmeye muvaffak oldular.</p>\n\n<p>\n	Daha sonra &ldquo;Astane&rdquo; şehrine gitmek &uuml;zere yola &ccedil;ıktı. Yolu &uuml;zerinde bulunan Musul, Diyarbakır, Urfa ve Halep&rsquo;ten ge&ccedil;ti. O bu şehirlerde yaklaşık olarak &uuml;&ccedil; yıl; Konya&rsquo;da da &uuml;&ccedil; yıl altı ay kadar kaldı.</p>\n\n<p>\n	Konya&rsquo;da ikamet ettiği d&ouml;nemde Şeyh Sadreddin Konyevi&rsquo;nin t&uuml;rbesinin k&uuml;t&uuml;phanesindeki bulunan n&uuml;shalar &uuml;zerinden Şeyh Muhyiddin Arabi&rsquo;nin &ldquo;Futuhat-i Mekkiyye&rdquo;, &ldquo;Fusus&rdquo;, &ldquo;Nusus&rdquo; kitaplarından kendi elleriyle not alarak birer kopya g&ouml;t&uuml;rd&uuml;.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adındaki eseri, kısa ve geniş hayatıyla birlikte Şii, S&uuml;nni ve yabancı kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	&ldquo;De ki: Ben buna karşılık, yakınlarımı sevmekten başka sizden bir &uuml;cret istemiyorum.&rdquo; ayeti m&uuml;nasebetiyle yazarın, Resulullah&rsquo;ın Ehl-i Beyti&rsquo;ne karşı muhabbet ve sevgi besleme kaynağı diye adlandırdığı değerli eseri &ldquo;Yenabi-ul Mevedde&rdquo; a&ccedil;ık&ccedil;a yazarı Şeyh S&uuml;leyman Hanefi&rsquo;nin derin araştırmasını, fazilet, ilim, ihlas ve imanını sergilemektedir.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adından da anlaşıldığı gibi Şeyh S&uuml;leyman&rsquo;ın Ehl-i S&uuml;nnet kaynaklarından naklettiği tertemiz ve masum Ehl-i Beyt&rsquo;in faziletlerini kapsamaktadır.</p>\n\n<p>\n	O, bu kitapta g&uuml;n&uuml;m&uuml;zde &ouml;rnekleri bulunmayan veya &ccedil;ok az bulunan ve isimlerini sadece fihristlerde g&ouml;rd&uuml;ğ&uuml;m&uuml;z kitaplardan s&ouml;z etmektedir.</p>\n\n<p>\n	O, bu değerli eserin yazımında Osmanlı devletindeki Kostantiniyye (İstanbul&rsquo;un) ve diğer şehirlerin zengin ve değerli k&uuml;t&uuml;phanelerinden yararlanmıştır.</p>\n\n<p>\n	Yazarın bu kitapta tertemiz İmamlar ve &ouml;zellikle Emir-&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın faziletleri hakkında naklettikleri eğer eşsiz olmasa da kesinlikle benzeri az bulunur.</p>\n\n<p>\n	Yenabi-ul Mevedde y&uuml;z b&ouml;l&uuml;mden oluşmuştur. Yazar, bu kitapta Mehdi hakkında on ikinci İmam ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu olarak bir ka&ccedil; b&ouml;l&uuml;mde bahsetmektedir.</p>\n\n<p>\n	Şeyh S&uuml;leyman bu b&ouml;l&uuml;mlerde İmam-ı Zaman konusu &uuml;zerinde durarak, bu konudaki hadisleri ve Ehl-i S&uuml;nnet ulemasının şairlerinin itiraflarını nakletmiştir. Mesela, 72. b&ouml;l&uuml;m&uuml;n sonunda ş&ouml;yle yazıyor: &ldquo;K&acirc;im&rsquo;in hicri 255 yılında, Şaban ayının on beşinci gecesinde Samerra&rsquo;da d&uuml;nyaya geldiği g&uuml;venilir bilginlerce kesindir.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	86. b&ouml;l&uuml;m&uuml;n sonunda ise ş&ouml;yle yazıyor: &ldquo;B&uuml;y&uuml;k alimlerin şeyhi Ahmed C&acirc;mi, Attar-i Nişaburi, Şemsuddin Tebrizi, Celaluddin Rumi, Seyyid Nimetullah Veli, Seyyid Nesimi ve diğerleri (ki hepsi S&uuml;nni&rsquo;dir) Şiirlerinde Ehl-i Beyt&rsquo;ten (Allah onlardan razı olsun) &ouml;vg&uuml;yle s&ouml;z etmişler ve sonunda Mehdi ile bitirmişlerdir. Bu da Mehdi&rsquo;nin d&uuml;nyaya geldiğini g&ouml;stermektedir. Bu ariflerin eserlerini araştıranlar bu meselenin &ccedil;ok a&ccedil;ık olduğunu g&ouml;r&uuml;rler.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	39- Kadı Behl&uuml;l Behcet Efendi Zengezuri (1350): &ldquo;&Acirc;l-i Beyt Tarihinde Teşrih ve Muhakeme&rdquo; adlı kitabında ş&ouml;yle yazar: &ldquo;On ikinci İmam Sahib-ul Asr ve Zaman-il K&acirc;im-il Mehdi Ebu-l Kasım Muhammed... iki kez gaybet etmiştir. Bunlardan biri Gaybet-i K&uuml;bra (b&uuml;y&uuml;k gaybet)dır. İmam aleyhi&rsquo;s-sel&acirc;m şimdiye kadar hayattadır ve Allah Teala kendisine izin verince zuhur ederek yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır...&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	40- Muhammed Mubin-i Hindi (hicri 1327 yılından &ouml;nce yaşıyordu): &ldquo;Vesilet-un Necat&rdquo; adlı kitabında g&ouml;zlerden kayıp olan İmam-ı Zaman&rsquo;dan geniş&ccedil;e s&ouml;z etmiştir. Ulemanın g&ouml;r&uuml;ş birliğiyle &ldquo;Keşf-ul Gumme&rdquo;den ş&ouml;yle nakleder: O, Samerra&rsquo;da d&uuml;nyaya gelmiştir. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı isim ve k&uuml;nyeyi taşır. Lakapları Mehdi, K&acirc;im, Muntazar ve H&uuml;ccet&rsquo;tir.&rdquo; Bu a&ccedil;ıklamadan sonra ş&ouml;yle yazar: Gaip İmam hakkında rivayetler &ccedil;oktur. Muhaddisler hi&ccedil; birini bırakmaksızın bu rivayetleri kendi kitaplarında nakletmişlerdir.</p>\n\n<p>\n	Onlardan biri &ldquo;Numani&rdquo; diye meşhur olan Şeyh İmam Cemaluddin Ebu Abdullah Muhammed b. İbrahim, Mehdi hakkındaki hadisleri a&ccedil;ıklayarak &ldquo;Mela-ul Gaybe fi Tul-il Gaybe&rdquo; adındaki kitabında kaydetmiştir. Yine Hafız Ebu Naim, Mehdi hakkında kırk hadis nakletmiştir. Şeyh Ebu Abdullah Genci Şafii de bu hususta &ldquo;el-Beyan fi Ahbar-i Sahib-uz Zaman&rdquo; isminde bir kitap yazmıştır.</p>\n\n<p>\n	İbn-i Haşab da &ldquo;Mevalid-u Ehl-i Beyt&rdquo; adlı kitabında kendi senediyle Ali b. Musa-er Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet etmiştir: Halef-i Salih, Ebu Muhammed Hasan b. Ali&rsquo;nin evlatlarından olup Sahib-uz Zaman K&acirc;im-i Mehdi&rsquo;dir.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kısa bir a&ccedil;ıklama: G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ehl-i S&uuml;nnet ulemasından taassuptan uzak, ger&ccedil;ek&ccedil;i ve objektif olarak Mehdilik meselesine bakanlar İslam&rsquo;daki Mehdi&rsquo;nin İmamiyye Şiasındaki Muhammed b. Hasan Askeri&rsquo;den, başkası olmadığını dile getirmişler.</p>\n\n<p>\n	Acaba, Resulullah, &ldquo;O benim evlatlarımdandır, Ali ile Fatıma&rsquo;nın soyunda ve H&uuml;seyn&rsquo;in evlatlarındandır&rdquo; diye buyurmamış mıdır? Ehl-i S&uuml;nnet uleması onun, İmam Hasan Askeri&rsquo;ye kadar babalarının her birini kendi asrının en iyi şahsiyeti ve n&uuml;b&uuml;vvet ağacının dalları olarak tanımamışlar mıdır? O halde Muhammed b. Hasan Askeri kimdir? Onlar sadece, &ldquo;O yaşadığı halde ni&ccedil;in bizim g&ouml;zlerimizden gizlidir?&rdquo; diye bu hakikati inkar edebilirler mi? Bu ger&ccedil;eği kabul etmeyenler, hadislerde Peygamber&rsquo;den sonra gelmeleri bildirilen on iki İmamın kimler oldukları hususunda b&uuml;y&uuml;k &ccedil;elişkilere d&uuml;şerler.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İbn-i Ebi Selc&rsquo;in, Mevalid-&uuml;l Eimme kitabı. Şeyh Mufid&rsquo;in Gaybet ve Ravendi&rsquo;nin Nevadir adlı kitaplarıyla birlikte 1370&rsquo;de Necef&rsquo;te basılmıştır.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Keşf-ul Estar, s. 27.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Yenabi-ul Meveddet, s. 472.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Necm-us Sakib, s. 119 -İslamiyye basımı-.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Keşf-ul Estar, s. 61-62.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Vefayat-ul A&rsquo;yan, c. 3, s. 316.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; el-Yevakit vel Cevahir, c. 2, s. 145. Basım: Mısır el-Ezher (1307).</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenabi-ul Mevedde, s. 474.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tezkiret-ul Havass-il Eimme, s. 383-384.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>-&nbsp; Kifayet-ut Talib, s. 312.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bu bilginin delilini, &ldquo;İmam-ı Zaman&rsquo;ın uzun &ouml;mr&uuml;&rdquo; b&ouml;l&uuml;m&uuml;nde g&ouml;receğiz.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Şeyh S&uuml;leyman Kunduzi, Yenabi-ul Meveddet, s. 473.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Biz kutub ve abdallara inanmıyoruz. Biz İmam-ı Zaman&rsquo;ın d&uuml;nyaya gelip h&acirc;len yaşamakta olan Muhammed b. Hasan-il Askeri olduğuna inanmaktayız. Dolayısıyla Alauddevle&rsquo;nin diğer s&ouml;zleri kendisine kalsın.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Ser&ccedil;eşme-i Tasavvuf der İran -Said Nefisi&rsquo;nin eseri- s. 216.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Keşf-ul Estar, s.215.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Keşf-ul Estar, s. 26.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- İlzam-un Nasib, s. 100.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Keşf-ul Estar, s. 10.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Keşf-ul Estar, s. 45; Yenabi-ul Mevedde, s. 401&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Keşf-ul Estar, s. 216.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;mm-&uuml; Velet: Kocasından &ccedil;ocuğu olan cariyeye denir.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Keşf-ul Estar, s. 40.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- el-Vakih-il Envar -Mısır basımı-, c. 2, s. 139.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- el-Eimmet-il İsma Aşer, s. 117. Bu kitap Hicri 1377&rsquo;de d&uuml;nyanın meşhur kitap tanıyanı Doktor Selahuddin-i Muncid&rsquo;in ilmi &ouml;ns&ouml;z&uuml;yle basılmıştır.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- - Bu s&ouml;z&uuml; Şeyh Hasan Iraki&rsquo;nin tarihinden &uuml;&ccedil; yıl &ouml;nce Şe&rsquo;rani&rsquo;den nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Bunun, Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k ve meşhur bir bilgininin s&ouml;ylediğine dikkat etmek gerekir.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Ahbar-ud Duvel, s. 117 -Hicri 1382 basımı-.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- c. 4, s. 138.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- c. 7, s. 327. Onu Attardey kaydetmiştir.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- el-A&rsquo;lam, c. 2, s. 334.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Cevheret-ul Kelam, s. 157.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Yenabi-ul Mevedde, s. 452.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenabi-ul Mevedde, s. 472.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- &Uuml;&ccedil;&uuml;nc&uuml; baskı, -Fars&ccedil;a terc&uuml;mesi-, s. 139.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Vesilet-un Necat -Leknehu&rsquo;da G&uuml;lşen-i Feyz basımı- s. 420.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Mehdi\'nin Dünyaya Geldiğini İtiraf Eden Ehl-i Sünnet Âlimleri','','trash','open','open','','imam-mehdinin-dunyaya-geldigini-itiraf-eden-ehl-i-sunnet-alimleri__trashed','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',0,'http://islamex.com/?p=2569',0,'post','',0),(2570,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h5 align=\"right\">\n	Ayetullah Cafer Subhani</h5>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak sadece M&uuml;sl&uuml;manlara &ouml;zg&uuml; bir inan&ccedil; mıdır yoksa diğer milletler de buna inanmakta mıdır? Her iki halde de vaad edilmiş ıslahat&ccedil;ının İslami hadislerdeki &ouml;zellikleri nelerdir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap</em></p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak, Kur&rsquo;ani bir k&ouml;ke sahip olan ve İslami hadislerde m&uuml;tevatir derecesine ulaşan İslami asil bir inan&ccedil; olmakla birlikte diğer milletler de kendi kitaplarında yer aldığı esasınca buna inanmaktadır. Hatta toplumsal muhasebeler esasınca materyalistler bile b&ouml;yle bir devrime ve &ccedil;ok boyutlu tekam&uuml;le inanmak zorundadır. Zira tek boyutlu maddi bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l olamaz.</p>\n\n<p>\n	D&uuml;nyanın diğer milletleri de evrensel b&uuml;y&uuml;k bir ıslahat&ccedil;ının varlığına ve insani toplumun &ccedil;ok boyutlu tekam&uuml;l&uuml;ne inanmaktadır. B&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; fesat kapladıktan sonra yeniden bahar r&uuml;zgarları esecek, yağmurlar yağacak, g&uuml;neş doğacak, kara toprak g&uuml;l ve bitkiler yetiştirecek, &ccedil;&ouml;l ve sahralar, yeşilliğe d&ouml;n&uuml;şecektir.</p>\n\n<p>\n	B&uuml;t&uuml;n d&uuml;nya milletlerinin inancına g&ouml;re gece zulmeti, bir m&uuml;ddet b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kaplayacak ama g&uuml;neşin g&uuml;&ccedil;l&uuml; pen&ccedil;esi ufukların bağrını yararak y&uuml;z&uuml;n&uuml; g&ouml;sterecek ve altın ışıklarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne dağıtacaktır.</p>\n\n<p>\n	Bu ger&ccedil;ek, tabiat alemine ve bitkilere &ouml;zg&uuml; bir ilke değildir. B&uuml;t&uuml;n bir varlık alemi bu esas &uuml;zere yaratılmıştır. Her karanlığın sonunda bir aydınlık vardır ger&ccedil;eği evrensel bir t&uuml;mel kanundur. Her yıkımdan sonra bir bayındırlığın ve her d&uuml;zensizlikten sonra bir d&uuml;zenin, her baskıdan sonra bir &ouml;zg&uuml;rl&uuml;ğ&uuml;n v&uuml;cuda geleceğini belirtmektedir. Bu t&uuml;mel ve evrensel ilkeyi tarihi tecr&uuml;beler de teyit etmektedir.</p>\n\n<p>\n	Bu esas &uuml;zere evrensel islahat&ccedil;ı, adalet m&uuml;nadisi, eşitlik taraftarı ve temizlik abidesi İmam-i Zaman&rsquo;ın (Hz. Mehdi&rsquo;nin) beşeri toplumları zul&uuml;m ve baskı kapladıktan sonraki varlığını ve kıyamını tekam&uuml;l&uuml;n genel kanunu olarak kabul etmek gerekir; aykırı bir durum olarak değil.</p>\n\n<p>\n	Evrensel ıslahat&ccedil;ı meselesi Şiilere &ouml;zg&uuml; bir inan&ccedil; değildir. Sadece Şiiler b&ouml;yle bir kıyamın beklentisi i&ccedil;inde bulunmamaktadırlar. Bu b&uuml;t&uuml;n d&uuml;nyanın g&ouml;r&uuml;ş birliği i&ccedil;inde olduğu bir hakikattir.</p>\n\n<p>\n	Elbette vaad edilmiş ıslahat&ccedil;ının g&ouml;r&uuml;şleri hakkında dakik bir bilgiye sahip olmak, sadece semavi kitaplar ve ger&ccedil;ek İslami hadisler yoluyla m&uuml;mk&uuml;nd&uuml;r. Ama ahir zaman olarak adlandırılan bir zamanda b&ouml;yle bir ıslahat&ccedil;ının zuhuruna ve varlığına inanmak, akıl ve diğer toplumsal muhasebeler &uuml;zere de m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir. Akıl bu &ccedil;ok boyutlu tekam&uuml;l hakkında şu delili g&ouml;zler &ouml;n&uuml;ne sermektedir:</p>\n\n<p>\n	İnsanlık toplumu ortaya &ccedil;ıktığı g&uuml;nden beri her g&uuml;n sanayi, ilim, ev, besin ve giyim gibi hayati meselelerde g&ouml;z alıcı bir ilerleme kaydetmektedir. İnsani toplum b&ouml;ylesine derin bir değişiklik, i&ccedil;inde bulunmaktadır. Maddi işler ve hayati hususlarda g&ouml;z alıcı bir ilerleme kaydedilmiş ve sorunlar halledilmiştir. Ama tek boyutlu maddi bir tekam&uuml;l&uuml;, tekam&uuml;l olarak adlandırmak m&uuml;mk&uuml;n m&uuml;d&uuml;r yoksa b&ouml;ylesine tek boyutlu bir sı&ccedil;rama toplumun yok olması mı demektir?</p>\n\n<p>\n	Bir varlığın, canlının ve toplumun ger&ccedil;ek tekam&uuml;l&uuml;, &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmesidir. G&ouml;zlerini d&uuml;nyaya a&ccedil;an ve yavaş yavaş gelişen bir &ccedil;ocuk, b&uuml;t&uuml;n organlarıyla gelişmelidir. Ama eğer sadece bir organı gelişir ve diğer organları olduğu yerde kalacak olursa, ş&uuml;phesiz ters bir sonu&ccedil; doğuracaktır.</p>\n\n<p>\n	Bu a&ccedil;ıdan sanayi, teknik ve diğer maddi gelişimleri toplumun manevi ve ruhi gelişiminin başlangıcı saymak gerekir. Bu tekam&uuml;l&uuml;n yanı sıra maneviyat, fazilet ve takvanın gelişimi hususunda da bir sı&ccedil;rama ger&ccedil;ekleştirilmeli ve insani toplum b&uuml;t&uuml;n anlamıyla ideal hale gelmelidir.</p>\n\n<p>\n	Bu mantık, maddeci ve Allah&rsquo;tan uzak bir insanın mantığına da aykırı değildir. B&ouml;yle bir kimse de dindar insanların semavi kitaplar ve m&uuml;tevatir hadisler yoluyla ulaştığı ger&ccedil;eklere ulaşabilir. Ama şunu g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir ki ayrıcalık esasına dayanan ve sadece maddi işlerde sı&ccedil;ramayı &ouml;ng&ouml;ren bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l değildir. Birey veya toplum &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmedik&ccedil;e hi&ccedil;bir toplum mutlu olamaz.</p>\n\n<p>\n	Eğer maddeci insan bu yolla evrensel bir ıslahat&ccedil;ının varlığına inanacak olursa, semavi kitaplara ve dinlere uyan kimseler, maddecilerden &ouml;nce, b&ouml;yle bir islahat&ccedil;ının varlığına inanmak durumundadır. Zira akıl ve zekanın yanı sıra onların semavi kitapları da b&ouml;yle bir sı&ccedil;ramanın ve b&uuml;t&uuml;n işlerde derin devrimin varlığını a&ccedil;ık&ccedil;a belirtmektedir.</p>\n\n<p>\n	Eski İran kitaplarında ve b&uuml;t&uuml;n tahriflere rağmen İncil ve Tevrat&rsquo;ta evrensel ıslahat&ccedil;ının varlığı a&ccedil;ık bir şekilde s&ouml;z konusu edilmiştir. Biz &ouml;zet olsun diye hepsini nakletmekten sakınıyor, sadece Davud&rsquo;un Zebur&rsquo;undan birka&ccedil; &ouml;rnek aktarmakla yetiniyoruz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Zebur&rsquo;da Evrensel Islahat&ccedil;ı</em></p>\n\n<p>\n	B&ouml;yle t&uuml;m boyutlu bir devrim ve sı&ccedil;ramanın varlığını ispat eden en a&ccedil;ık ayet şudur: &ldquo;Ş&uuml;phesiz biz Zikir&#39;den (Tevrat&rsquo;tan) sonra Zebur&#39;da da, <strong>&laquo;Hi&ccedil; ş&uuml;phesiz yery&uuml;z&uuml;ne salih kullarım varis olacaktır&raquo; diye yazdık.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Zebur&rsquo;da ise ş&ouml;yle yer almıştır: &ldquo;Hz. Davud peygamberin mezamirinin ilk mezmurunda Allah-u Teala Davud&rsquo;a k&ouml;t&uuml;lerin &ccedil;okluğundan korkmamasını tavsiye etmektedir. Zira sonunda onların t&uuml;m&uuml; yok olacaktır. Kendini &uuml;zme. Aksi taktirde bu g&uuml;naha sebep olacaktır. Zira k&ouml;t&uuml;ler yok olacak, ama Allah&rsquo;ı bekleyenler yery&uuml;z&uuml;ne varis olacaktır.</p>\n\n<p>\n	Hilim sahibi kimseler yery&uuml;z&uuml;ne varis olacak ve esenliğin &ccedil;okluğundan lezzet alacaklardır. Allah Salihleri teyit edecektir. Allah salihlerin g&uuml;nlerini bilmekte ve miraslarını ebedi kılmaktadır.</p>\n\n<p>\n	Allah&rsquo;tan bereket bulanlar yery&uuml;z&uuml;ne varis olacak ve Allah&rsquo;ın lanet ettiği kimseler yok olacaktır.</p>\n\n<p>\n	Salihler, yery&uuml;z&uuml;ne varis olacak ve yery&uuml;z&uuml;nde ebedi olarak kalacaklardır.</p>\n\n<p>\n	Sonu&ccedil;ta k&ouml;t&uuml;ler yok olacak ve Allah Salihleri kurtuluşa erdirecektir.</p>\n\n<p>\n	Allah&rsquo;ı bekle ve yolunu g&ouml;zet ki seni yery&uuml;z&uuml;ne varis kılsın.&rdquo;</p>\n\n<p>\n	Son Peygamber&rsquo;den (s.a.a) s&ouml;z eden kırk beşinci Mezmur&rsquo;da ise son olarak ş&ouml;yle buyurmaktadır: &ldquo;Babaların yerine &ccedil;ocukların olacaktır. Seni b&uuml;t&uuml;n yery&uuml;z&uuml;ne hakim kılacağım. Senin adını b&uuml;t&uuml;n k&ouml;ylerde anacağım. B&ouml;ylece kavimler seni Ahmet olarak anacak.&rdquo;</p>\n\n<p>\n	Hakeza 96. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;Kavimleri &ouml;l&ccedil;&uuml;yle yargılayacaktır. G&ouml;k y&uuml;z&uuml; sevinecek, yery&uuml;z&uuml; mutluluğa boğulacaktır. Denizler ve periler g&uuml;rleyecektir, &ccedil;&ouml;ller ve &ccedil;&ouml;lde olan her şey sevince boğulacaktır. B&uuml;t&uuml;n ağa&ccedil;lar, Allah&rsquo;ın huzurunda ormanlaşacaktır. Zira o gelecek ve evrene h&uuml;kmetmek i&ccedil;in gelecektir.&rdquo;</p>\n\n<p>\n	Hakeza 97. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;G&ouml;kler, onun adaletini ilan edecek, b&uuml;t&uuml;n kavimler, onun celalini g&ouml;recek, yontulmuş putlara tapanlar utanacaktır.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a ş&uuml;k&uuml;rler olsun ki, tahrif elleri Zebur&rsquo;un metninin bu b&ouml;l&uuml;m&uuml;n&uuml; tahrif edememiştir. Ş&uuml;phesiz tarih boyunca Salih h&uuml;k&uuml;metler iş başına ge&ccedil;miştir. Ama b&uuml;t&uuml;n yery&uuml;z&uuml;ne h&uuml;kmeden ve b&uuml;t&uuml;n imanlı, takva ve iffete b&uuml;r&uuml;yen bir h&uuml;k&uuml;met g&ouml;r&uuml;lmemiştir. Bu a&ccedil;ıdan Zebur ve Kur&rsquo;an&rsquo;a inananlar, b&uuml;t&uuml;n d&uuml;nyada h&uuml;kmedecek olan Salih bir devletin doğuşunu beklemektedir.</p>\n\n<p>\n	İslami hadislerde de bu evrensel ıslahat&ccedil;ı Mehdi, Sahib&rsquo;ul-Asr ve&rsquo;z-Zaman&hellip; olarak adlandırılmıştır. Hi&ccedil;bir konuda Hz. Mehdi (a.s) hakkında nakledilen hadisler kadar hadis mevcut değildir. Bu hadisler, İmam&rsquo;ın (a.s) &ouml;zelliklerini a&ccedil;ıklamakta ve yalan yere Mehdilik iddiasında bulunanların her t&uuml;rl&uuml; oyunlarını ifşa etmektedir. S&uuml;nni ve Şii b&uuml;t&uuml;n İslam muhaddislerinin naklettiği bu rivayetler ışığında, Mehdi-i Sudani, Gulam Ahmed Kadyani ve Ali Muhammed Bab gibi yalancıların iddialarının boş olduğu ortaya &ccedil;ıkmaktadır. Şimdi vaad edilen kurtarıcının &ouml;zelliklerinin yer aldığı rivayetlerin fihristini, hadislerin sayısını zikrederek aktaralım:</p>\n\n<p>\n	1-Hz. Mehdi&rsquo;nin zuhurunu m&uuml;jdeleyen rivayetler 657 tanedir.</p>\n\n<p>\n	2-Hz. Mehdi&rsquo;nin Peygamber&rsquo;in Ehl-I Beyt&rsquo;inden olduğunu bildiren rivayetler 389 tanedir.</p>\n\n<p>\n	3-Hz. Mehdi&rsquo;nin Ali&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 214 tanedir.</p>\n\n<p>\n	4-Hz. Mehdi&rsquo;nin Fatıma&rsquo;nın (a.s) evlatlarından olduğunu bildiren rivayetler, 192 tanedir.</p>\n\n<p>\n	5-Hz. Mehdi&rsquo;nin H&uuml;seyin b. Ali&rsquo;nin (a.s) dokuzuncu evladı olduğunu bildiren rivayetler, 148 tanedir.</p>\n\n<p>\n	6-Hz. Mehdi&rsquo;nin, İmam Zeyn&rsquo;&uuml;l-Abidin&rsquo;in (a.s) evlatlarından olduğunu bildiren rivayetler, 185 tanedir.</p>\n\n<p>\n	7-Hz. Mehdi&rsquo;nin, İmam Askeri&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 146 tanedir.</p>\n\n<p>\n	8-İmam Hasan Askeri&rsquo;nin (a.s) ejdadını beyan eden rivayetler 147 tanedir.</p>\n\n<p>\n	9-Hz. Mehdi&rsquo;nin d&uuml;nyayı adaletle dolduracağını bildiren rivayetler, 132 tanedir.</p>\n\n<p>\n	10-Hz. Mehdi&rsquo;nin uzun bir s&uuml;re gaybete &ccedil;ekileceğini bildiren rivayetler, 91 tanedir.</p>\n\n<p>\n	11-Hz. Mehdi&rsquo;nin uzun bir &ouml;mre sahip olduğunu bildiren rivayetler, 318 tanedir.</p>\n\n<p>\n	12-İslam dininin Hz. Mehdi (a.s) vesilesiyle evrensel bir din haline geleceğini bildiren rivayetler, 47 tanedir.</p>\n\n<p>\n	13-On ikinci imamın son imam olduğunu bildiren rivayetler, 136 tanedir.</p>\n\n<p>\n	14-Hz. Mehdi&rsquo;nin doğumu ile ilgili rivayetler, 214 tanedir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu hadis ve rivayetler, asil İslami kitaplarda nakledilmiş ve bu konuyu kesin ve a&ccedil;ık bir şekilde g&ouml;zler &ouml;n&uuml;ne sermiştir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porseşha ve Pasuhha, Ayetullah Cafer Subhani, s. 236-242</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Enbiya suresi, 105. ayet</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Bu rakamlar, Munteheb&rsquo;ul-Efer adlı kitaptan alınmıştır.</p>\n	</div>\n</div>','İmam-i Zaman (İmam Mehdi) ve Semavi Kitaplar','','trash','open','open','','imam-i-zaman-imam-mehdi-ve-semavi-kitaplar__trashed','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',0,'http://islamex.com/?p=2570',0,'post','',0),(2571,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında İmam Mehdi\'ye İnanmak','','trash','open','open','','islam-kaynaklarinda-imam-mehdiye-inanmak__trashed','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',0,'http://islamex.com/?p=2571',0,'post','',0),(2572,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h5 style=\"text-align: right;\">\n	Mehdi AKSU</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','trash','open','open','','kisaca-imam-mehdinin-hayati-2__trashed','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',0,'http://islamex.com/?p=2572',0,'post','',0),(2573,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<div>\n	<h1 align=\"right\">\n		&nbsp;</h1>\n</div>\n\n<h5 align=\"right\">\n	<u>Muhammed MUHAMMEDİYAN</u></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanlık umutla hangi alınyazısını beklemektedir? İnsanlık kervanı hangi hedefe doğru hareket halindedir?</p>\n\n<p>\n	Acaba Kur&#39;an-ı Kerim insanların gelecekleriyle ilgili a&ccedil;ıklamalarda bulunmuş mudur?</p>\n\n<p>\n	Kur&#39;an; insanlara, ge&ccedil;mişteki &uuml;mmetlerin inişli-&ccedil;ıkışlı, y&uuml;kselme ve al&ccedil;almalarla dolu tarihine, onların yaşamlarının acı-tatlı ger&ccedil;eklerine geniş&ccedil;e yer vermiştir. Ge&ccedil;miş tarihin beyanı, &ouml;nceki toplumlardaki olayların tahlili ile ilgili bir&ccedil;ok ayet nazil olmuştur. Gelecekle ilgili olarak da Kur&#39;an-ı Kerim&#39;de bir &ccedil;ok ayet mevcuttur; Kur&#39;an insanlığın geleceğiyle ilgili meseleleri eksiksiz, m&uuml;kemmel ve haykırırcasına beyanda bulunan bir tablo sergilemektedir.</p>\n\n<p>\n	Kur&#39;an&#39;da en &uuml;mit verici m&uuml;jde, en sevindirici haber d&uuml;nya ve insan toplumunun geleceği hakkında: &quot;Hak ve adaletin hakimiyeti, zul&uuml;m ve fesat tezgahının ortadan kalkmasıdır.&quot;</p>\n\n<p>\n	Allah&#39;ın h&uuml;cceti, adaletin b&uuml;y&uuml;k bayraktarı, İmam Mehdi&#39;nin (a.f) zuhuru ile ger&ccedil;ekleşecek olan hakkın mutlak zaferi, tevhid ve İslam&#39;ın d&uuml;nyada bir u&ccedil;tan bir uca yayılması, yery&uuml;z&uuml;nde salihlerin hakimiyeti kesin ilah&icirc; bir m&uuml;jde olup &ccedil;ok parlak ve &uuml;mid verici bir gelecekten haber veriyor!</p>\n\n<p>\n	Ve bu &uuml;mid bir d&uuml;nya sevin&ccedil; ve coşkudur m&uuml;minlerin kalbinde. Ve ortamı &ouml;yle bir g&uuml;ne hazırlık olarak; en geniş safları hareket ve faaliyetler i&ccedil;in hazırlamaktadır.</p>\n\n<p>\n	İnsanlığın geleceği İslam&#39;ın d&uuml;nyaya egemenliği, adil d&uuml;nya h&uuml;kumetinin rehberi İmam Mehdi (a.f) ve onun yar&acirc;nı hakkında Kur&#39;an-ı Kerim&#39;de bir&ccedil;ok ayet g&ouml;z&uuml;m&uuml;ze &ccedil;arpmaktadır. Onların hepsini bir makalede aktarmak m&uuml;mk&uuml;n değidir. Bu makalede sadece onlardan bir ka&ccedil;ına işaret etmekle yetineceğiz:</p>\n\n<h2>\n	1- D&uuml;nya Salihleri Beklemekte</h2>\n\n<p>\n	<strong><em>&quot;Tevrat&#39;tan sonra Zebur&#39;da da: &ldquo;yery&uuml;z&uuml;ne mutlaka salih kullarım varis olacak (yery&uuml;z&uuml;nde onlar h&uuml;kmedecek)&rdquo; diye yazmıştık.&quot;</em></strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bu ayet b&uuml;t&uuml;n a&ccedil;ıklığıyla salihlerin h&uuml;kumeti ve se&ccedil;kin kişilerin yery&uuml;z&uuml;nde hakim olacaklarından bahsetmektedir. Kesin olarak gelecekteki ilahi vaadden haber vermektedir.</p>\n\n<p>\n	Ayette ge&ccedil;en &quot;el-arz&quot; kelimesinin b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına aldığı apa&ccedil;ık bellidir. Bu kelime baştan sona b&uuml;t&uuml;n yery&uuml;z&uuml; anlamına gelmektedir. &Ccedil;&uuml;nk&uuml; &quot;arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n tamamı değil de sadece bir b&ouml;l&uuml;m&uuml; i&ccedil;in kullanıldığına dair herhangi bir delil yoktur. Salihlerin yery&uuml;z&uuml;ne egemenliğine dair bu ilahi vaad baştan başa b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer bir nokta da bu ayetin Hz. Davud&#39;un (a.s) meşhur kitabı &quot;Zebur&quot;dan bahsetmesidir. Hz. Davud (a.s) hak ve adalet &uuml;zere devlet kurmuş b&uuml;y&uuml;k peygamberlerden biridir. İsrailoğulları da Hz. Davud&#39;un (a.s) &uuml;mmeti olarak m&uuml;stekbirlere karşı kıyam ederek onların saltanatlarını yıkıp ortadan kaldıran, kendi toprak ve h&uuml;kumetlerinin miras&ccedil;ıları mustazaf bir kavmin a&ccedil;ık bir &ouml;rneği olmasıdır.</p>\n\n<p>\n	Ehl-i Beyt&#39;ten nakledilen bir&ccedil;ok rivayetlerde yukardaki ayyette s&ouml;z edilen bu ilahi vaadin ger&ccedil;ekleşmesinin İmam Mehdi&#39;nin (a.s) zuhuruna bağlı olduğu a&ccedil;ık&ccedil;a vurgulanmakta ve salihler de o y&uuml;ce şahsiyetin yardımcıları olarak tanıtılmaktadır.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, bu ayetin tefsiriyle ilgili olarak şu hadis yer almıştır.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyurdular: <strong><em>&quot;Bu ayette Allah Teala&#39;nın yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları &uuml;nvanıyla andığı salih kullar Mehdi&#39;nin ahir zamandaki ashabıdır.&quot;</em></strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şi&acirc; ve Ehl-i S&uuml;nnet yoluyla m&uuml;tevatir olarak Resulullah&#39;tan (s.a.a) nakledilen şu rivayet de bunu teyid etmektedir: <strong><em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml; bir g&uuml;nden fazla kalmazsa; Allah o g&uuml;n&uuml;, benim soyumdan salih bir kişi zuhur edip yery&uuml;z&uuml;n&uuml; fesat ve zul&uuml;mle dolduğu gibi, adaletle dolduruncaya kadar uzatır.&quot;</em></strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2 align=\"center\">\n	2- yery&uuml;z&uuml; h&uuml;kumetinin miras&ccedil;ıları mustazaflardır</h2>\n\n<p>\n	<strong><em>&quot;Biz ise yery&uuml;z&uuml;nde zaafa uğratılanlara l&uuml;tufta bulunarak, onları imamlar yapmak ve miras&ccedil;ılar kılmak istiyoruz.&quot;</em></strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu ayet imanın k&uuml;fre, hakkın batıla karşı zaferinin m&uuml;jdesidir. Bu ayet b&uuml;t&uuml;n &ouml;zg&uuml;r insanlar, zul&uuml;m tezgahını yıkıp atmayı ve adil h&uuml;kumeti isteyenler i&ccedil;in bir m&uuml;jdedir.</p>\n\n<p>\n	Bu ayette Allah Teala mustazaflar hakkındaki iradesini a&ccedil;ığa vurarak buyuruyor ki: Biz onlara lutfetmeyi, onları yery&uuml;z&uuml;nde imamlar yapmayı, zorbaların h&uuml;kumetine miras&ccedil;ı kılmayı istiyoruz.</p>\n\n<p>\n	Bu ilahi iradenin n&uuml;munesi İslam&#39;ın zuhurundan sonra İslam peygamberi (s.a.a) ve onun ashabıydı. Ama daha geniş, n&uuml;munesi Hz. Mehdi (a.f) vesilesiyle t&uuml;m yery&uuml;z&uuml;ne hak ve adalet h&uuml;kumeti onun zuhuruyla ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Bu ayet Ehl-i Beyt (a.s) rivayetlerinde Zamanın İmamı&#39;nın -Hz. Mehdi- (a.s) zuhuruna tefsir olunmuştur.</p>\n\n<p>\n	Emir-el M&uuml;minin Ali (a.s) bu ayetin beyanında şunları buyuruyor: <strong><em>&quot;D&uuml;nya inat&ccedil;ılığı ve ısrarından sonra, tıpkı s&uuml;t&uuml;n&uuml; sağmak isteyene karşı koyan ve s&uuml;t&uuml;n&uuml; yavrusuna saklayan deve gibi bizlere y&ouml;nelecek.&quot;</em></strong> ve sonra bu ayeti okumuşlardır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Başka bir hadisde de Emir-ul M&uuml;minin Ali&#39;den (a.s) ş&ouml;yle naklolunmuştur: <strong><em>&quot;Onlar Hz. Muhammed&#39;in (s.a.a) evlatlarıdır. Allah onların Mehdi&#39;sini, başlarına gelen zorluk ve zahmetten sonra zuhur ettirecek; onlara izzet verecek, d&uuml;şmanlarını da zelil edecektir.&quot;</em></strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Mustazaflar kimlerdir?</h2>\n\n<p>\n	Ayette bahsedilen mustazaf; zayıf, g&uuml;&ccedil;s&uuml;z, kudreti olmayan kimse anlamında değildir. Mustazaf her fiili yapabilirlik g&uuml;&ccedil; ve yeteneğine sahiptir; ama zorba ve zalimler tarafından tahakk&uuml;m altına alınmıştır. Bunun karşısında ise, ellerine ve ayaklarına vurulan zincirlere rağmen sessiz kalarak teslim olmayıp; zincirleri kırarak &ouml;zg&uuml;rl&uuml;ğe kavuşmak, zalim ve zorbaların tahakk&uuml;m&uuml;n&uuml; ortadan kaldırarak hak din ve adalete hakimiyet kazandırmak i&ccedil;in &ccedil;aba sarfedenlerdir.</p>\n\n<p>\n	Y&uuml;ce Allah bu guruba yery&uuml;z&uuml;nde h&uuml;kumet s&uuml;rmelerini vaadetmiştir. Kur&#39;anı Kerim&#39;de beş yerde mustazaflardan bahsedilmiştir. Bu bahislerde mustazaflar, zorbaların tahakk&uuml;m&uuml; altında bulunan kimseler olarak zikredilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h2>\n	3- m&uuml;minlerin hakimiyeti m&uuml;jdesi</h2>\n\n<p>\n	<strong><em>&quot;Allah sizden inanıp iyi işler işleyenlere vaadetti; onlardan &ouml;ncekileri nasıl halifeler kıldıysa, onları da yery&uuml;z&uuml;nde halifeler kılacak ve kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine sağlamlaştıracak, korkularını g&uuml;vene d&ouml;n&uuml;şt&uuml;recektir.&quot;</em></strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bu ayet-i şerife salih amel sahibi m&uuml;minler i&ccedil;in &uuml;&ccedil; vaad ve m&uuml;jde zikredilmiştir:</p>\n\n<p>\n	a- Halifelik ve yery&uuml;z&uuml;nde hakimiyet kazanmak.</p>\n\n<p>\n	b- Hak dinin her yerde k&ouml;k salarak yayılması.</p>\n\n<p>\n	c- B&uuml;t&uuml;n emniyetsizliklerin, vahşet ve korku sebeplerinin yokolması.</p>\n\n<p>\n	Elbette bu ilahi vaad asr-ı saadet&#39;teki m&uuml;sl&uuml;manları da kapsamakta ve bu ayet i&ccedil;in nakledilen n&uuml;zul sebepleri de bunu teyid etmektedir; ama bunun daha kapsamlı &ouml;rneği Peygamber&#39;in (s.a.a) ve Ehl-i Beyt&#39;in tefsirine g&ouml;re İmam Mehdi&#39;nin (a.s) t&uuml;m d&uuml;nyayı kapsayacak olan h&uuml;kumetidir.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde bu ayetin tefsiri hakkında ş&ouml;yle ge&ccedil;mektedir: &quot;Bu ayetin Hz. Muhammed&#39;in (s.a.a) soyundan zuhur edecek olan Mehdi (a.f) hakkında olduğu Ehl-i Beyt&#39;ten rivayet olunmuştur.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Zeyn-ul Abidin&#39;in (a.s) bu ayeti okuduktan sonra ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun onlar biz Ehl-i Beyt&#39;in şiileridir. Bu işi onlar i&ccedil;in bizden bir şahıs ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin Mehdi&#39;sidir.&quot;</em></strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yukarıda zikredilen her &uuml;&ccedil; ayette de dikkate değer &ouml;nemli nokta &quot;el-arz&quot; kelimesidir. &Ouml;nce de belirttiğimiz gibi bu kelime b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamaktadır. &quot;Arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n belli bir noktasıyla sınırlandırılmasıyla ilgili hi&ccedil;bir delil yoktur. İşte bu y&uuml;zden her &uuml;&ccedil; ayette yeralan vaad Resulullah&#39;nın (s.a.a) torunu İslam&#39;ın d&uuml;nya h&uuml;kumeti ve Hz. Mehdi (a.s) vasıtasıyla ger&ccedil;ekleşecektir.</p>\n\n<h2>\n	4- İslam&#39;ın d&uuml;nyayı kuşatıcı oluşu</h2>\n\n<p>\n	<strong><em>&quot;Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur. &Ouml;yle ki, onu (hak din olah İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese de.&quot;</em></strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu ayet Kur&#39;an&#39;da &uuml;&ccedil; defa tekrar edilmiş olup &ouml;nemli bir ger&ccedil;ekten haber vermektedir. Tekrarının sebebiyse onun &ouml;nemi i&ccedil;indir. Ayet tevhid dini olan İslam&#39;ın d&uuml;nyayı kuşatacağını bildirmektedir. Buradaki i&ccedil;erik, İslam&#39;ın her y&ouml;n&uuml;yle b&uuml;t&uuml;n d&uuml;nya dinlerine galip gelmesidir. İslam&#39;ın t&uuml;m yery&uuml;z&uuml;n&uuml; kapsayacağı ve b&uuml;t&uuml;n dinler karşısında zafere ulaşacağı hakkındaki bu ilahi vaadde hi&ccedil; ş&uuml;phe yoktur. Ş&uuml;phesiz bu mevzu şu ana kadar ger&ccedil;ekleşmiş değil. Ama Allah&#39;ın kesin vaadi mutlaka ger&ccedil;ekleşecektir! Bug&uuml;n basiret sahibi insanlar, bu ilahi vaadin insanlık aleminin ufkuna sa&ccedil;tığı aydınlığı, maddi ideolojiler ve batıl inan&ccedil;ların batışını seyrederken g&ouml;rebilmektedir. Bu ise ilahi vaadin ger&ccedil;ekleşmesinin yakın olduğunu m&uuml;jdeliyor bekleyenlere!</p>\n\n<p>\n	Muhtelif&nbsp; İslam kaynaklarına g&ouml;re bu vaad tamamen, İmam Mehdi&#39;nin (a.f) zuhuru ve d&uuml;nyayı kuşatıcı h&uuml;k&uuml;metinin kurulmasıyla ger&ccedil;ekleşecektir: <strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, İmam B&acirc;kır&#39;dan (a.s) bu ayetin tefsiriyle ilgili buyurduğu nakledilmiştir: <strong><em>&quot;Bu ayetteki vaad Hz. Muhammed (s.a.a) soyundan olan Mehdi zuhur edince ger&ccedil;ekleşecektir. O g&uuml;n yery&uuml;z&uuml;nde Hz. Muhammed&#39;in hakkaniyetini ikrar etmeyen hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) bu ayetin tefsiriyle ilgili olarak şu rivayet nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun bu ayetin i&ccedil;eriği hen&uuml;z ger&ccedil;ekleşmemiştir; ancak bizim K&acirc;im&#39;imiz zuhur edince ger&ccedil;ekleşecektir ve K&acirc;im&#39;imiz zuhur edince de d&uuml;nyada Allah&#39;ı inkar eden hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	imam Mehdi&#39;nin yaranlarının &ouml;zellikleri</h2>\n\n<p>\n	<strong><em>&quot;Ey iman edenler, sizlerden kim dininden d&ouml;nerse (Allah&#39;a ve dinine zarar vermez) Allah, yakında &ouml;yle bir toplum getirecek ki, (O) onları sever, onlar da O&#39;nu severler. M&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;, kafirlere karşı (onurlu ve) şediddirler. Allah yolunda cihad ederler, hi&ccedil;bir kınayıcının kınamasından korkmazlar. Bu Allah&#39;ın l&uuml;tfudur; dilediğine verir. O&#39;nun l&uuml;tfu geniştir. O, bilendir.&quot;</em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu ayet, Resul-i Ekrem&#39;e (s.a.a) inen son ayetlerdendir. Sadr-ı İslam m&uuml;sl&uuml;manlarının b&uuml;t&uuml;n m&uuml;cadelelerinden ve Bedr, Uhud, Hendek, Huneyn... gibi zor olayları atlattıktan sonra; b&ouml;yle bir tehdid o topluluk i&ccedil;in acı ve ciddi bir uyarıydı. O g&uuml;zel ve bariz sıfatlara sahip diğer bir kavmin geleceğinin vaadi, İslam dininin koruyuculuğunun o kavmin &uuml;zerine bırakılması o g&uuml;n bu ayeti işitenler i&ccedil;in hayret vericiydi. Bundan dolayı bir&ccedil;ok kez Resulullah&#39;tan (s.a.a) bu ayetin mısdakı hakkında bir &ccedil;ok sorular sorulmuştur. Resulullah (s.a.a) onların bu sorularına cevaben m&uuml;barek elini Selman-i Farıs&icirc;&#39;nin omuzuna koyarak onun kavmini bu ayetin mısdakından zikretmiştir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Bu ayetin en m&uuml;kemmel mısdakı İmam-ı Zaman&#39;ın (Hz. Mehdi) yaranı ve ashabıdır. Bununla ilgili olarak <strong><em>Nur-us Sekaleyn Tefsiri</em></strong>&#39;nde, Ali b. İbrahim&#39;in tefsirinden naklen şu bilgi yer almıştır: &quot;Bu ayet Hz. K&acirc;im (Mehdi) ve onun yaranı hakkında nazil olmuştur. Onlar Allah yolunda cihad ederler ve hi&ccedil;bir kınayıcının kınamasından korkmazlar.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu ayette İmam Mehdi&#39;nin (a.f) yaranı &ccedil;ok g&uuml;zel sıfatlarla belirtilmiş ve şahsiyetlerinin boyutu kısa fakat g&uuml;zel bir şekilde a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Allah&#39;ın p&acirc;k ve kendisine yakın kullarının; t&uuml;m m&uuml;kemmelliklerini, manev&icirc; makamlarını ve b&uuml;t&uuml;n y&uuml;ce değerlerini kapsayan altı &ouml;zellik, İmam Mehdi&#39;nin (a.f) yaranının belirgin &ouml;zellikleri olarak zikrolunmuştur. Bu &ouml;zellikler o y&uuml;ce şahsiyetin dostları i&ccedil;in en m&uuml;kemmel yapıcılık ve kendini yetiştirme programıdır. Ancak Hz. Mehdi&#39;nin (a.f) dostları, bu &ouml;zelliklerle kuşanarak, Hz. Mehdi&#39;nin (a.f) zuhuruna hazırlanıp o y&uuml;ce şahsiyetin d&uuml;nyayı kuşatıcak inkılabına yardımcı olacaklardır.</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) altı &ouml;zelliği şunlardır:</p>\n\n<p>\n	<strong>1- Allah Onları Seviyor:</strong></p>\n\n<p>\n	Onlar Allah&#39;ın l&uuml;tuf ve muhabbetine erişmişlerdir ve Allah onları seviyor.</p>\n\n<p>\n	Bu kısa işaret onların bir&ccedil;ok &ouml;zelliklerini ortaya koymaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;an ayetlerinde de a&ccedil;ık&ccedil;a beyan edildiği &uuml;zere Allah&#39;ın muhabbetini kazananlar şunlardır:</p>\n\n<p>\n	<strong><em>Muhsinin, Tavvabin, Mutahharrin, Muttakin, Sabirin, Mutevekkilin, Muksitin, M&uuml;cahidin</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;yuhibbuhum&quot; (Allah onları seviyor) ibaresiyle b&uuml;t&uuml;n bu sıfatlar zikredilmiştir. O y&uuml;ce şahsiyetin yaranının bu sıfatları kuşandıkları anlaşılmaktadır. Hangi keramet tacı Allah-u Teala&#39;nın onları sevdiğini a&ccedil;ıklamasından daha &uuml;st&uuml;n olabilir.</p>\n\n<p>\n	<strong>2- Onlar da Allah&#39;ı Sever</strong></p>\n\n<p>\n	<strong><em>&quot;İman Edenler Allah&#39;ı &ccedil;ok fazla severler.&quot;</em></strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) yaranı sonsuz bir okyanusta Allah aşkına dalmış, ilahi aşkla mest olmuşlardır. Allah aşkı karşısında her arzu ve muhabbet onlar i&ccedil;in hi&ccedil; bir değer taşımamaktadır. Aslında onlar Allah&#39;tan başkasını aşk ve muhabbete layık g&ouml;rmezler.</p>\n\n<p>\n	Onların Allah&#39;a olan muhabbetlerinin ameli g&ouml;r&uuml;nt&uuml;s&uuml; Resulullah&#39;ı (s.a.a) izlemelerinde ve itaat etmelerinde tecelli eder. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim buyuruyor ki: <strong><em>&quot;De ki: Eğer Allah&#39;ı seviyorsanız bana uyun ki Allah da sizi sevsin&quot;</em></strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bahis konusu olan ayette ne kadar da latif ve hoş bir nokta vardır. Allah&#39;ın se&ccedil;kin kullarının O&#39;nu sevmesinin, Allah&#39;ın onları sevmesinden kaynaklandığının aydınlığa kavuşması i&ccedil;in &ouml;nce Allah&#39;ın onlara sevgisinden, sonra onların Allah&#39;a sevgisinden bahsedilmektedir.</p>\n\n<p>\n	&quot;Eğer perişan sa kalbi Mecnun&#39;un</p>\n\n<p>\n	Daha perişan dı kalbi Leyla&#39;nın&quot;</p>\n\n<p>\n	<strong>3- M&uuml;minler Karşısında Al&ccedil;ak G&ouml;n&uuml;ll&uuml;d&uuml;rler</strong></p>\n\n<p>\n	Onlar m&uuml;minler karşısında al&ccedil;ak g&ouml;n&uuml;ll&uuml;, yumuşak ve merhametlidirler. Şayet ayette ge&ccedil;en <strong><em>&quot;ezzilletun ala-l muminin&quot; (m&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;d&uuml;rler)</em></strong> tabirinden başka hi&ccedil; bir tabir onların birbirlerine karşı olduk&ccedil;a al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve merhametli oluşlarını bu kadar a&ccedil;ık bir şekilde bildirmez. Bu tabir i&ccedil;in Feth Suresi 29. ayetteki <strong><em>&quot;ruhemaun beynehum&quot; (birbirlerine karşı merhametlidirler) </em></strong>tabirinden daha y&uuml;ksek mertebededir diyediliriz.</p>\n\n<p>\n	Onlar &ouml;yle bir topluluktur ki; kardeşlerini, dostlarını, aynı inancı paylaştıkları kimseleri (m&uuml;tevazi oluşlarından ve merhametlerinden dolayı) en acı, dayanılmaz anlar ve olaylar karşısında bile kendilerine tercih ederler: <strong><em>&quot;Kendilerinin ihtiya&ccedil;ları dahi olsa (kardeşlerine) &ouml;z canlarına tercih ederler.&quot;</em></strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>4- Kafirlere Karşı Şedittirler</strong></p>\n\n<p>\n	D&uuml;şmanları ve zalimlere karşı zorlu, haşin, g&uuml;&ccedil;l&uuml;d&uuml;rler; &ccedil;elikten sağlam bir sed, yakıcı bir ateş gibi d&uuml;şman karşısına dikilip direnir, sert bir şekilde karşı koyarak &ccedil;aba sarfederler: <strong><em>&quot;Kafirlere karşı şedittirler.&quot;</em></strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	<strong>5- Allah Yolunda Cihad Ederler</strong></p>\n\n<p>\n	Allah yolunda s&uuml;rekli cihad etmek onların değişmez &ouml;zellikleridir. Tevhid dininin (İslam&#39;ın) d&uuml;nyayı kuşatması ve ilah&icirc; hakimiyetin baştan başa t&uuml;m d&uuml;nyada h&uuml;k&uuml;m s&uuml;rmesi i&ccedil;in kesintisiz cihad şarttır. Aksi m&uuml;mk&uuml;n değildir. Zaaf, gevşeklik, tembellik, rahata d&uuml;şk&uuml;nl&uuml;k, d&uuml;nya yaşamına aldanma, hayal alemine dalıp arzular peşinde koşmak duraklamanın, hatta gerilemenin ve sapmanın &ouml;nemli sebeplerindendir. Bu y&uuml;ce hedeflere erişmek; savaş ve şehadet meydanlarına koşmadan, yorucu &ccedil;abalara katlanmadan, gece-g&uuml;nd&uuml;z &ccedil;alışmaksızın imkansızdır.</p>\n\n<p>\n	<strong>6- Yadırgayanların Yadırgamasından Korkmazlar</strong></p>\n\n<p>\n	Allah&#39;ın emirlerini yerine getirmede, hakkı savunmada hi&ccedil; bir yadırgayıcının yadırgamasından korkmazlar.</p>\n\n<p>\n	Ger&ccedil;ekten Allah&#39;ın dinine yardım ve cihad yolunda hareket edenler; muhtelif kesimler, maksatlı d&uuml;şmanlar, cahil-dar g&ouml;r&uuml;şl&uuml; dostlar tarafından bir&ccedil;ok kınamalara maruz kalırlar. Ama hakkı bulmuş, hakka doğru hareket eden kimseler asla uğursuz g&uuml;r&uuml;lt&uuml;ler ve menfi propagandaların etkisi altında kalmamış ve kalmazlar. İrade ve gayretlerinde de en k&uuml;&ccedil;&uuml;k bir teredd&uuml;t, sarsıntı olmamış ve olmazda.</p>\n\n<p>\n	Allah&#39;tan bizleri de o y&uuml;ce şahsiyetin yaranlarından kılmasını &uuml;mid ediyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div style=\"margin-left:14.2pt;\">\n	<p align=\"center\">\n		<em>Hz. İmam Rıza (a.s) babaları vasıtasıyla Resulullah&#39;ın&nbsp; (s.a.a)</em></p>\n\n	<p align=\"center\">\n		<em>&nbsp;ş&ouml;yle buyurduğunu naklediyor:</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		Allah, duymak (duyarak veya okuyarak birinden &ouml;ğrenmek) yoluyla&nbsp; dinini &ouml;ğrenmeyen kimseyi sapıklıkta bırakır: ve Allah&#39;ın&nbsp; dinini O&#39;nun a&ccedil;tığı kapıdan başka bir yolla &ouml;ğrenen kimse m&uuml;şriktir: O&#39;nun vahyine emin kıldığı kapı ise Muhammed&#39;dir(s.a.a).</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"right\">\n		<strong>&nbsp;Uyun Ahbar-ı Rıza, c. 2, s. 9</strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Enbiya/105.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>-&nbsp; Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kasas/5.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Nehc-&uuml;l Bela&eth;a, hikmetli s&ouml;zler: 209.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nur-us Sekaleyn, c.4, s.110.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Tefsir-i Numune&#39;den naklen, c.16, s.19.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>-&nbsp; Nur/55.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Saf/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>-&nbsp; Mecma-ul Beyan, c.5, s.38.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Nur-us Sekaleyn, c.2, s.211.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- M&acirc;ide/54.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>-&nbsp; Mecma-ul Beyan, c.3, s.208.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Nur-us Sekaleyn, c.1, s.641.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Bakara/195, 222; &Acirc;l-i &Yacute;mran/76, 146, 159; M&acirc;ide/42; S&acirc;f/4.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Bakara/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- &Acirc;l-i &Yacute;mran/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ha&thorn;r/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Feth/29.</p>\n	</div>\n</div>','Kur\'an\'da İmam Mehdi(A.S)','','trash','open','open','','kuranda-imam-mehdia-s__trashed','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',0,'http://islamex.com/?p=2573',0,'post','',0),(2574,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p>\n	İmam Mehdi (a.s) Hicri Kameri 255 yılında d&uuml;nyaya geldi. Babası İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra Abbasi saltanatının memurları, İmam Hasan Askeri (a.s)&rsquo;ın evine saldırıp yerine ge&ccedil;ecek olan İmam&rsquo;ı aramaya koyuldular. Bu olay geleceğin İmamının canının ciddi bir şekilde tehlikede olduğunu g&ouml;steriyordu. İmamet silsilesi, ve n&uuml;b&uuml;vvet s&uuml;lalesinin devam etmesi ve beşeriyetin b&uuml;y&uuml;k kurtarıcısının canının korunması gerekiyordu. Bu nedenle İmam Mehdi (a.s), Allah&rsquo;ın emriyle gaybete &ccedil;ekildi.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın gaybetiyle Şiiler olduk&ccedil;a g&uuml;&ccedil; bir d&ouml;neme girmiş oluyorlardı. Bu durum karşısında dağılma ihtimali b&uuml;y&uuml;kt&uuml;. Ancak, bu duruma alışmaları, şek ve ş&uuml;pheye d&uuml;şmemeleri ve paniğe kapılmamaları i&ccedil;in, Resulullah (s.a.a) ve Ehl-i Beyt İmamları (a.s) yıllar &ouml;ncesinden gerekli tedbirleri almış, nurlu ve muhtevalı s&ouml;zlerinde gaybet meselesini geniş&ccedil;e işlemiş ve fikirleri gaybet i&ccedil;in hazırlamışlardı. Bu konuda bir&ccedil;ok hadis nakledilmiştir ki, onlardan birka&ccedil;ını aşağıda &ouml;rnek olarak zikrediyoruz:</p>\n\n<p>\n	1- Resulullah (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Beni m&uuml;jdeci olarak g&ouml;nderen Allah&rsquo;a andolsun, benim evlatlarımdan olan Kaim (kıyam edecek olan Mehdi) bir ahd &uuml;zere gizlenecektir. O d&ouml;nemde insanların &ccedil;oğusu: (hak yoldan saparak) &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur.&rdquo; diyecektir. Bir kısmı da onun doğumunda ş&uuml;phe edecektir. &Ouml;yleyse, kim gaybet zamanını g&ouml;rse, dinini korusun ve şeytanının ş&uuml;phe uyandırarak ona musallat olmasına ve anne babasını (Adem ve Havva) cennetten &ccedil;ıkardığı gibi onu benim dinimden &ccedil;ıkarmasına izin vermesin. Allah, şeytanı kafirlerin dostu olarak karar kılmıştır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Emir-ul M&uuml;&rsquo;minin Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde her zaman Allah&rsquo;ın, dinini ayakta tutacak bir h&uuml;ccetti olacaktır. O ya g&ouml;r&uuml;l&uuml;p bilinecek, (11 Masum İmam (a.s) gibi) ya da (zalimlerin korkusundan) gizli bir halde yaşayacaktır ki, Allah&rsquo;ın h&uuml;ccet ve delilleri batıl olmasın.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo; İmamınızın gaybet haberi size ulaştığında onu inkar etmeyin.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bu işin sahibi i&ccedil;in kesinlikle bir gaybet d&ouml;nemi olacaktır. Bunun bazı sebepleri vardır. Bu sebepleri a&ccedil;ıklamamaya emrolunduk. onun gaybetinin hikmeti, kendisinden &ouml;nce gelen peygamberlerin gaybetlerinin hikmeti gibidir. Bunun asıl sebebi ortaya &ccedil;ıktıktan sonra bilinecektir. Nitekim Hz. Hızır&rsquo;ın yaptığı işlerin hikmeti, Hz. Musa ondan ayrılıncaya kadar bilinmedi. Birbirlerinden ayrılınca, neden gemiyi deldiği, neden o genci &ouml;ld&uuml;rd&uuml;ğ&uuml; ve neden duvarı yaptığı bilindi. Bu iş, Allah&rsquo;ın işlerinden, onun sırlarından ve gayblarındandır. Allah Teala&rsquo;yı hikmet sahibi bilen, onun b&uuml;t&uuml;n işlerinin hikmet ve maslahata uygun olduğunu da kabul eder, o işlerin sebebini bilmezse dahi.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Şia Muhaddisleri, Hz. Mehdi (a.s) ve onun gaybetiyle ilgili Hadisleri Resulullah ve Masum İmamlardan sırasıyla nakletmiş ve kitaplarında kaydetmişlerdir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu hadislerde gaybetin &ouml;zellikleri a&ccedil;ıklanmıştır. Bilindiği &uuml;zere bu hadislerde vaad edilen gaybet d&ouml;nemi 260 hicri yılından başlayarak b&uuml;t&uuml;n &ouml;zellikleriyle birlikte ger&ccedil;ekleşmiş ve şidi de devam etmektedir. B&ouml;ylece Hz. Mehdi (a.s)&rsquo;ın gaybeti, bu Hadislerin doğruluğunun delillerinden birisidir. Hadislerin doğruluğu da, &ldquo;Vaad Edilmiş Mehdi&rdquo;nin o olduğuna delildir. &Ccedil;&uuml;nk&uuml; bu gibi &ouml;zellikler onun (a.s) dışında kimsede g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Hadislerde haberi verilen gaybet iki merhalede ger&ccedil;ekleşmiştir.</p>\n\n<h2>\n	1- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın geybete &ccedil;ekildiği ve Şiilerle irtibatını, se&ccedil;tiği naiplerle sağladığı d&ouml;neme &ldquo;Gaybet-i Suğra&rdquo; d&ouml;nemi denir.</p>\n\n<p>\n	Gaybet-i Suğra İmam Hasan Askeri (a.s)&rsquo;ın şehadet tarihi olan 8 Rebiulevvel 260 hicri&rsquo;den başlayıp d&ouml;rd&uuml;nc&uuml; ve son naibi Ali b. Muhammed Semeri&rsquo;nin 15 Şaban 329 hicri yılında vuku bulan vefatına kadar s&uuml;rd&uuml;.</p>\n\n<h3>\n	Gaybet-i Suğranın S&uuml;resi</h3>\n\n<p>\n	Yukarıdaki a&ccedil;ıklamaya g&ouml;re, Hz. Mehdi (a.s)&rsquo;ın Gaybet-i Suğra d&ouml;nemi yaklaşık 70 yıl s&uuml;rd&uuml;. Ama bazıları bu s&uuml;renin 74 yıl olduğunu s&ouml;yl&uuml;yorlar.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Onlar, Gaybet-i Suğra&rsquo;nın başlangıcını İmam (a.s)&rsquo;ın doğum tarihinden (H.K. 255) hesaplamışlardır. Gaybet-i Suğra&rsquo;nın m&uuml;ddetinin 70 yıl olması daha doğru bir g&ouml;r&uuml;şt&uuml;r. Hz. Mehdi (a.s) her ne kadar babası (a.s) hayatayken g&ouml;zlerden uzak idiyse de bu gizlilik Gaybet-i Suğra&rsquo;dan sayılmamaktadır. &Ccedil;&uuml;nk&uuml; o zaman İmam Hasan Askeri (a.s) İmamdı. İmam Hasan Askeri (a.s) vefat ettikten sonra İmamet Hz. Mehdi (a.s)&rsquo;a ge&ccedil;ti ve gaybet d&ouml;nemi başladı &ccedil;&uuml;nk&uuml; gaybet d&ouml;neminden maksat her gaybeti değil, İmametle beraber olan gaybettir. Buna g&ouml;re Gaybet-i Suğra, &ouml;zel naipler vasıtasıyla imamla irtibat sağlanabildiği d&ouml;nemine denir. Bu gaybet 8 Rebiulevvel 260&rsquo;dan başlayıp, 15 Şaban 329&rsquo;da bitmiştir.</p>\n\n<h2>\n	2- Gaybet-i Kubra (B&uuml;y&uuml;k Gizlilik)</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;nemi ve &ouml;zel naipler vasıtasıyla sağlanan mektuplaşma d&ouml;neminin&nbsp; bitmesinden sonra Gaybet-i Kubra d&ouml;nemi başlamış, g&uuml;n&uuml;m&uuml;ze dek de s&uuml;rmektedir. Bu gaybetin &ouml;zelliklerini ileride daha geniş şekilde ele alacağız.</p>\n\n<h2>\n	İki Gaybet Hakkında &Ouml;nceden Verilen Haberler</h2>\n\n<p>\n	Resulullah (s.a.a) ve Ehl-i Beyt İmamlarından nakledilen bir&ccedil;ok hadis, İmam Mehdi (a.s)&rsquo;ın gaybetinin iki şekilde olacağını haber vermektedir.</p>\n\n<p>\n	Bu hadisler, bu konuda ileri s&uuml;r&uuml;lm&uuml;ş olan bazı soru ve ş&uuml;phelere de cevap olabileceği i&ccedil;in bazılarını aşağıda zikrediyoruz:</p>\n\n<p>\n	1- İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın, biri kısa, diğeri uzun iki gaybeti olacaktır. İlkinde yalnızca has Şiiler onun yerini bileceklerdir. İkincisinde ise, sadece onun hizmetinde olan &ouml;zel şahıslar yerlerini bileceklerdir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	2- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın iki gaybeti olacaktır. Onların birinde (B&uuml;y&uuml;k Gaybette) her yıl hacca gelecek ve halkı g&ouml;recektir; ama halk onu g&ouml;remeyecektir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	3- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Mehdi&rsquo;nin iki gaybeti vardır. Onlardan birisi uzun olacaktır. Bazılar &ldquo;O &ouml;ld&uuml;&rdquo; diyecekler; bazıları, &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları da, &ldquo;Gitti&rdquo; diyecekler. Ashabından &ccedil;ok azının dışında kimse onun emrinde kalmayacaktır. Onun hizmetinde olan en yakın şahıstan başka evlatları veya diğerlerinden kimse onun yerini bilmeyecektir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İki &ccedil;eşit gaybet hakkında bir&ccedil;ok hadis nakledilmiştir. Sadece <em>Gaybet-i Nu&rsquo;mani</em>&rsquo; adlı eser de 9 tane hadis vardır. S&ouml;zkonus eserin yazarı olan Muhammed b. İbrahim Nu&rsquo;mani H. 4. y&uuml;zyılda yaşan şia alimlerdendir. O bu hadisleri naklettikten sonra ş&ouml;yle diyor: &ldquo;Kaim (a.s)&rsquo;ın iki &ccedil;eşit gaybetini beyan eden Hadisler, sahih Hadislerdir.&rdquo;</p>\n\n<h2>\n	Niyabet (Vekillik)</h2>\n\n<p>\n	İster b&uuml;y&uuml;k olsun, ister k&uuml;&ccedil;&uuml;k, gaybetin hi&ccedil; bir &ccedil;eşidinde, 12. İmam Hz. Mehdi (a.s)&rsquo;ın insanlarla ilişkisi tamamıyla kesilmemiştir. &Ccedil;&uuml;nk&uuml; her iki gaybette de niyabet m&uuml;essesesi s&ouml;z konusudur. Naiplerin vasıtasıyla İmam (a.s)&rsquo;ın halkla irtibatı devam etmiştir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gaybetinin iki merhalesi olduğu gibi niyabetin de iki merhalesi olmuştur: K&uuml;&ccedil;&uuml;k Gaybette &ldquo;&Ouml;zel Niyabet&rdquo; , B&uuml;y&uuml;k Gaybet&rsquo;te &ldquo;Genel Niyabet.&rdquo; var olmuştur.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h3>\n	&Ouml;zel ve Genel Niyabet</h3>\n\n<p>\n	&Ouml;zel Niyabet şudur: İmam (a.s), belirli ve m&uuml;şahhas şahısları kendisine naip eder ve onları isimleriyle tanıtır. Nitekim İmam Hasan Askeri (a.s) da aynı işi yapmış ve ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman) g&uuml;venilir insanlardır. Size ne getirseler, benden getirmişlerdir, size ne s&ouml;yleseler, benden taraf s&ouml;yl&uuml;yorlar.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Şahid olun, Osman b. Said Amri (Birinci Naip) benim vekilimdir. Onun oğlu Muhammed b. Osman (İkinci Naip) da benim oğlum ve sizin Mehdi&rsquo;nizin vekilidir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Genel Niyabet ise şudur: İmam (a.s) birtakım genel şart, sıfat ve &ouml;zellikleriyle naiplerini belirler. Dolaysıyla her asırda bu sıfat ve &ouml;zelliklere sahip olanlar, Hz. Mehdi (a.s)&rsquo;ın Genel Naipleri olurlar. Bu genel şart ve &ouml;zellikler Hadislerde belirtilmiştir.</p>\n\n<p>\n	Orneğin şu hadislerde genel naiblerin taşımaları gereken bu genel şartlara işaret olunmuştur.</p>\n\n<p>\n	Hz. Mehdi (a.s), İshak b. Yakub&rsquo;a g&ouml;nderdiği mektupta ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gelecekte vuku bulacak olaylar i&ccedil;in Hadislerimizi nakleden alimlere başvurun. &Ccedil;&uuml;nk&uuml; onlar benim sizlere olan h&uuml;ccetlerimdirler. Ben de Allah&rsquo;ın onlara h&uuml;ccetiyim.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Avam (Fakih olmayan ve dini h&uuml;k&uuml;mleri &ccedil;ıkaramayanlar), g&uuml;nahlardan kendisini koruyan, dini hıfzeden, heva ve hevesine muhalefet eden ve Mevlasina itaat eden fakihleri taklit etmeleri gerekir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Dolaysıyla, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, Hz. Mehdi (a.s)&rsquo;ın isim ve &ouml;zellikleriyle tanıtılan naiplere &ouml;zel Naiplerine &ldquo;Nuvvab-ı hassa&rdquo; (&Ouml;zel Naipler)<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> ve &ldquo;Nuvvab-ı Erbaa&rdquo; (D&ouml;rt Naip) denilmektedir. Bu makalenin yazılmasındaki asıl ama&ccedil; da, bu muhterem naiplerin yaşantılarını a&ccedil;ıklayıp anlatmaktır. Bu hususu mekalenin devamında geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	B&uuml;y&uuml;k Gaybet&rsquo;in başlamasından bu yana Masum İmamlar (a.s) tarafından belirlenen genel kaideye g&ouml;re hareket ederek naip olanlara da &ldquo;Nuvvab-ı &Acirc;mme&rdquo; (Genel Naipler) denmektedir.</p>\n\n<h2>\n	Gaybet-i Suğra D&ouml;nemindeki Abbasi Halifeleri</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;neminde Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naibi olup, yaklaşık 70 yıllık bir d&ouml;nem boyunca naiplik sorumluluğunu y&uuml;klenen D&ouml;rt Naib&rsquo;in niyabet d&ouml;nemi, Abbasi haliferinden el Mu&rsquo;temid Billah (256-279 h.), el-Mu&rsquo;tazad Billah (279-289 h.), el-Muktefi Billah (289-295 h.), el-Muktedir Billah (295-322 h.), el-Kahir Billah (320-322 h.) ve er-Razi Billah&rsquo;ın (322-329 h.) saltanatlarına rastlar.</p>\n\n<p>\n	Abbasilerin ilk halifesi Seffah (Kan d&ouml;k&uuml;c&uuml;) diye tanınan Ebu-l Abbas,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> H.K. 132 yılının Rebiussani ayının 12. g&uuml;n&uuml;nde Kufe&rsquo;de başa ge&ccedil;ti.</p>\n\n<p>\n	O, minbere &ccedil;ıkıp bir hutbe okudu. Bu hutbede kendisini ve ailesini Peygamber (s.a.a)&rsquo;in Ehl-i Beyt&rsquo;i, yakınları ve akrabaları olarak tanıtıp, Ehl-i Beyt hakkındaki ayetlerin ve onlara ait hakların kendkileri i&ccedil;in olduğunu iddia etti.</p>\n\n<p>\n	Abbasiler, kendilerini &Acirc;l-i Muhammed diye tanıtarak hareketleri ve kargaşalıkları kendi lehlerini &ccedil;evirmeyi becerebilmişlerdi.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Sonunda Beni-l Abbas, Ehl-i Beyt (a.s) adına Ben&icirc; &Uuml;mmeye&rsquo;yi yıkıp, halifeliği ellerine ge&ccedil;irdiler. İlk zamanlarda halka ve Hz. Ali&rsquo;nin soyundan olan Seyyidlere iyi davranıyor, Ehl-i Beyt (a.s)&rsquo;ın intikamını alma adına Ben&icirc; &Uuml;meyye&rsquo;yi katliam ediyorlardı. Beni &Uuml;meyye halifelerinin kabirlerini a&ccedil;ıp bulduklarını ateşte yakıyorlardı.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ama uzun bir zaman ge&ccedil;meden Ben&icirc; &Uuml;meyyen&rsquo;nin y&ouml;ntemini yani Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve d&uuml;şmanlık yolunu tutmaya başladılar. Zul&uuml;mde ve fesatta ellerinden geleni yapmaktan geri durmadılar. Hz. Ali&rsquo;nin soyundan olanları &ccedil;eşitli zul&uuml;mleri reva g&ouml;r&uuml;p grup grup katlediyorlardı; bir kısmının başlarını kesiyor, bir kısmını da diri diri toprağa g&ouml;m&uuml;yorlardı.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Abbasi halifelerinin bir takım ortak &ouml;zellikleri vardır: Onlar kendi d&ouml;nemlerin en ayyaş insanlarından sayılıyor, şarap i&ccedil;iyor, hatta geceleri sabahlara kadar sazla s&ouml;zle eğleniyorlardı, halkın sorunlarıyla ilgilenmiyorlardı. Bu hususlar tarihi a&ccedil;ıdan isbatı gerektirmeyecek derecede a&ccedil;ıktır.</p>\n\n<p>\n	Abbasi halifelerinin bir diğer &ouml;zelliği, Ehl-i Beyt&rsquo;e d&uuml;şmanlık etmek, onlara karşı nefret duymak, onları s&uuml;rg&uuml;n etmek, zindana atmak, &ouml;ld&uuml;rmek ve baskı yapmaktı. Bu konuda halifeyle, Abbasilerin ileri gelenleri, ordu komutanları ve vezirleri arasında fark yoktu. Bu d&uuml;ş&uuml;nce şekli, Abbasi halifelerinin hemen hepsinde g&ouml;ze &ccedil;arpmaktadır. Ama bu d&uuml;ş&uuml;nceyi uygularken bazen metodları değişik olmuştur.</p>\n\n<p>\n	Bu baskı ve zorbalıklar Gaybet-i Suğra d&ouml;nemine yaklaştık&ccedil;a artmaktadır. İmamlarımız (a.s), &ouml;zellikle K&uuml;&ccedil;&uuml;k Gaybet&rsquo;e yakın zamanlarda &ccedil;ok yaşamamış ve birbiri ardınca şehit edilmişlerdir. İmam Cevad (a.s) Şia kaynaklarına g&ouml;re H.K. 220 yılında Abbasi halifelerinden Mu&rsquo;tasım&rsquo;ın tahrikiyle, kendi karısı ve Me&rsquo;mun&rsquo;un kızı tarafından zehirletilerek 25 yaşında şehid oldu.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> İmam Ali Naki (a.s) da H.K. 254 yılında Abbasi halifelerinden Mu&rsquo;taz tarafından zehirletilerek 41 yaşında şehid edildi.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Hasan Askeri (a.s) da H.K. 260 yılında 28 yaşında iken Abbasi halifelerinden Mu&rsquo;temid tarafından zehirletilerek şehid edildi.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> İmamların &ccedil;ok yaşamamaları; halifelerin, İmamlar&rsquo;ı ortadan kaldırma hedeflerinde ne derecede ciddi olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	B&ouml;ylesi baskılara rağmen Şia mektebi &uuml;mmetin parlayan yıldızlarının rehberliğinde bu buhranlardan sağlam olarak &ccedil;ıkıp, en k&uuml;&ccedil;&uuml;k bir sapma olmadan kendisini koruyabilmiştir.</p>\n\n<p>\n	Şia mektebinin tarih boyunca kudret ve h&uuml;k&uuml;met sahiplerinin geniş &ccedil;aplı muhalefet ve d&uuml;şmanlıklarına rağmen ayakta kalmasının sırrı, her şeyden &ouml;nce bu mektebin hakkaniyeti, sonra da bu mektebin rehberlerinin zamanın şartlarına uygun akıllıca ve hekimane tedbirlerinde yatmaktadır. Bu tedbirlerden birisi, niyabet ve vekalet m&uuml;essessisinin K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde sistemli bir şekildeki &ccedil;alışmasıydı.</p>\n\n<h2>\n	Niyabetin Asıl Hedefleri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın naiplerinin iki temel hedefi vardı:</p>\n\n<p>\n	1- Zihinleri B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamak, halkı yavaş yavaş Hz. Mehdi (a.s)&rsquo;ın gizli yaşadığı d&ouml;neme alıştırmak. İmam (a.s) eğer birdenbire gaybete &ccedil;ekilseydi, belki de insanlar t&uuml;m&uuml;yle Mehdi (a.s)&rsquo;ı inkar ederler ve d&uuml;ş&uuml;nceler saparlardı. Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naipleri, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, halkı B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamakla g&ouml;revliydiler ve bu g&ouml;revlerini hakkıyla yerine getirdiler. Bu nedenle de artık K&uuml;&ccedil;&uuml;k Gaybetin devam etmesine gerek kalmadı.</p>\n\n<p>\n	2- Şiilerin rehberliğini &uuml;stlenip onların toplumsal menfatlerini korumak. Onlar, İmam (a.s)&rsquo;ın gaybetinden dolayı Şia camiasında doğan boşluğu dolduruyorlardı. Hz. Mehdi (a.s) onların vesilesiyle toplum &uuml;zerindeki rehberliğini s&uuml;rd&uuml;rm&uuml;ş, gaybetinden dolayı meydana gelebilecek zararları &ouml;nlemiş, en zor şartlar altında &ccedil;ok karmaşık olan siyasi ve i&ccedil;timai alanlarda taraftarlarını yol g&ouml;stermiş ve Şiilerin dağılıp sapmasına engel olmuştur.</p>\n\n<h2>\n	&Ouml;zel Naiplerin Vazife ve Faaliyetleri</h2>\n\n<p>\n	&Ouml;zel Naiplerin vazifeleri, onların hayatlarının b&uuml;t&uuml;n y&ouml;nlerini kapsayacak şekildeydi. Onların yahatlarını baştanbaşa, Hz. Mehdi (a.s) tarafından &uuml;zerlerine y&uuml;klenen vazife ve faaliyetlere vakfetmişlerdi. İmam Mehdi (a.s)&rsquo;ın bu vefalı yaranının hayatlarını inceleyenler, onların toplumsal, siyasi, k&uuml;lt&uuml;rel, ilmi vb. alanlardaki ihlaslı &ccedil;alışma ve &ccedil;abalarını g&ouml;receklerdir.</p>\n\n<p>\n	Burada, onların hayat &ouml;yk&uuml;lerini anlatmaya ge&ccedil;meden &ouml;nce ortak faaliyetlerinden bazılarına kısaca değineceğiz:</p>\n\n<h3>\n	1- Hz. Mehdi (a.s)&rsquo;ın Adını Ve Yerini Gizlemek, Onun (a.s) Hakkındaki Ş&uuml;phe ve Teredd&uuml;tleri Gidermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin vasıtasıyla naklolunan Hadisler ve Hz. Mehdi (a.s) tarafından yine onların vasıtasıyla g&ouml;nderilen mektuplardan, naiplerin vazifelerinin iki y&ouml;nl&uuml; olduğu anlaşılmaktadır:</p>\n\n<p>\n	Bir y&ouml;nden, İmam (a.s)&rsquo;ın ismi ve yaşadığı yeri sadece d&uuml;şmanlardan değil, hatta Şiilerden bile gizlemeyi ve onun (a.s) adını asla hi&ccedil;bir yerde s&ouml;ylememelerini tembihliyorlardı. B&ouml;ylelikle Şiileri, Abbasilerin tehlikesinden korumayı ama&ccedil;lıyolardı.</p>\n\n<p>\n	&Ouml;te yandan, itimad ettikleri insanlara İmam (a.s)&rsquo;ın varlığını ispat edip, ş&uuml;phe ve teredd&uuml;te d&uuml;şmelerini &ouml;nlemek i&ccedil;in mektuplaşma ve imam adına işleri y&uuml;r&uuml;tmek yoluyla &uuml;mmetle imam arasındaki bağı sağlıyorlardı ve nerede olduğunu s&ouml;yl&uuml;yorlardı.</p>\n\n<h3>\n	2- Şiilerin Gruplara B&ouml;l&uuml;nmesini Engellemek</h3>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Naiplerinin &ouml;nemli vazifelerinden biri de, İmam Hasan Asker&icirc; (a.s)&rsquo;ın oğlu Hz. Mehdi (a.s)&rsquo;ın İmametini a&ccedil;ıklayarak Şiilerin b&ouml;l&uuml;nmelerine engel olmaktı. Bu hedefe ulaşmak i&ccedil;in de Peygamber-i Ekrem (s.a.a) ve Masum İmamlardan, İmamların 12 tane olduğu ve on ikincisinin gaybete &ccedil;ekileceğine delil olan Hadislere de temess&uuml;k ediyorlardı.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Naipler, bu merhalede &ouml;nemli başarılar elde etmiş, Şia camiasında meydana gelen gruplaşmaları &ouml;nemli &ouml;l&ccedil;&uuml;de azaltabilmişlerdi.</p>\n\n<h3>\n	3- Fikhi, İlmi ve Akidevi Sorulara Cevap Vermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin fıkhi ve şer&rsquo;i sorularını Hz. Mehdi (a.s)&rsquo;a sunup, cevabını almak ve onu halka ulaştırmaktı. İkinci Naip Muhammed b. Osman&rsquo;ın zamaninda bir &ccedil;ok fıkhi sorular sorulmuş, bunlara İmam Zaman (a.s)&rsquo;dan gelen &ccedil;eşitli ve uzun mektuplarda cevap verilmiştir.</p>\n\n<h3>\n	4- Yalan Yere Niyabet İddiasında Bulunanlarla M&uuml;cadele</h3>\n\n<p>\n	Bu konuyu İkinci Naibin yaşamını anlatırken geniş&ccedil;e ele alacağımız i&ccedil;in burada tekrarlamıyoruz.</p>\n\n<h3>\n	5- İmam (a.s)&rsquo;a Ait Malları Alıp, Dağıtmak</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin b&ouml;lgesel vekillere verdikleri İmam (a.s)&rsquo;a ait malları toplamaktı. Bu malları &ccedil;eşitli yollarla İmam (a.s)&rsquo;a ulaştırıyor, veya onun emriyle harcıyorlardı.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h3>\n	6- B&ouml;lgesel Vekiller Tayın Etmek</h3>\n\n<p>\n	&Ccedil;eşitli b&ouml;lgelerin işlerini idare etmek, Şiilerin İmamlarla irtibatını sağlamak i&ccedil;in vekil belirlemek, &ouml;nceki İmamlar (a.s)&rsquo;ın zamanında da var olan bir y&ouml;ntemdi. Gaybet d&ouml;neminde de &Ouml;zel Naipler, bu y&ouml;ntemden yararlanarak &ccedil;eşitli b&ouml;lgeler i&ccedil;in vekiller tayin ediyorlardı. Şiilerin yaşadıkları b&ouml;lgeler belliydi. Her b&ouml;lge i&ccedil;in bir vekil belirleniyor, bu vesileyle Şiilerle &Ouml;zel Naiplerin irtibatı sağlanıyordu.</p>\n\n<h2>\n	Naiplerin Se&ccedil;ilme Tarzı (Şekli)</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın 70 yıldaki &ouml;zel naipleri şunlardı:</p>\n\n<p>\n	1- Ebu Amr, Osman b. Said Amri</p>\n\n<p>\n	2- Ebu Cafer, Muhammed b. Osman b. Said Amri</p>\n\n<p>\n	3- Ebu-l Kasım, H&uuml;seyin b. Ruh Nevbahti</p>\n\n<p>\n	4- Ebu-l Hasan, Ali b. Muhammed Semeri</p>\n\n<p>\n	İmamiye Şiası arasında bu konuda herhangi bir ihtilaf g&ouml;ze &ccedil;arpmamaktadır.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bunlar, sırayla İmam (a.s)&rsquo;ın vekilliğini yapmışlardır. Bunları bizzat İmam (a.s) belirliyordu. İkinci, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; Naibleri bir &ouml;nceki naibe mektup yazarak tayın etmiştir. Birinci naibi ise İmam Hasan Askeri (a.s) kendisi ve kendisinden sonraki İmam i&ccedil;in naib olarak tayin etmiştir.</p>\n\n<p>\n	&Ouml;zel naipler, bu d&ouml;nemde Şiilere İmam (a.s) arasındaki irtibat sağlıyorlardı. Sorularını, İmam (a.s)&rsquo;a ulaştırıyor ve İmam (a.s)&rsquo;dan s&ouml;zl&uuml; veya bazen de yazılı olarak aldıkları cevapları Şiilere ulaştırıyorlardı.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Gaybet-i Suğra ve İmam (s.a)&rsquo;ın d&ouml;rt naibi hakkında inceleme yapanların veya bu konuda az bir bilgiye sahip olanların aklına ş&ouml;yle bir soru gelmektedir: Naiplerin se&ccedil;ilmesindeki &ouml;l&ccedil;&uuml; neydi? En Fakih ve en alim olmak mı &ouml;l&ccedil;&uuml;yd&uuml;, yoksa başka birşey mi?</p>\n\n<p>\n	İmam (a.s)&rsquo;ın naiplerinin hayatını incelediğimizde şu sonuca varıyoruz ki: Naibin belirlenmesindeki asıl &ouml;l&ccedil;&uuml;; takva, z&uuml;hd, dindarlık, siyasi ve toplumsal meseleleri doğru ve derin bir şekilde anlamak, ge&ccedil;mişinin iyi olması, halkın tam olarak ona g&uuml;venebilmesi, korkusuz olması, zorluklar karşısında sabır ve tahamm&uuml;l g&uuml;c&uuml;ne sahip olabilmesi dostluğu ve d&uuml;şmanlığının sadece Allah i&ccedil;in ve Allah yolunda olmasıdır.</p>\n\n<h3>\n	Şeyh Tusi&rsquo;nin &Ouml;zel Naipler Hakkındaki S&ouml;zleri</h3>\n\n<p>\n	Şeyh Tusi ş&ouml;yle yazıyor: &ldquo;Bize g&ouml;re, İmam Hasan Askeri (a.s)&rsquo;ın zamanında onun ashabından bazıları, onun oğlu olan İmam Zaman (a.s)&rsquo;ı g&ouml;rm&uuml;şlerdir. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra da onlar, Hz. Mehdi (a.s)&rsquo;ın naipliğini yapmış, Şiilerin İmam (a.s)&rsquo;la irtibatını sağlamışlardır. Bu naiblerin hepsi tanınmış ve meşhur kişilerdiler. Onlar dinin h&uuml;k&uuml;mlerini İmam (a.s)&rsquo;dan &ouml;ğrenip, Şiilere ulaştırıyorlardı. Yazılı sorular olduğu zaman onları İmam Zaman (a.s)&rsquo;a g&ouml;t&uuml;r&uuml;yor, cevaplarını alıp, Şiilere getiriyorlardı. Şiilerin humus ve zekatlarını İmam (a.s)&rsquo;dan aldıkları vekaletle, topluyor sonra İmam (a.s)&rsquo;a teslim ediyor veya onun izniyle harcıyorlardı. İmam Hasan Askeri (a.s), onların adaletini teyit etmiş, onları İmam Zaman (a.s)&rsquo;ın emin vekilleri olarak tanıtmış ve kendisinden sonra m&uuml;lklerinin bakımı ve işlerinin y&uuml;r&uuml;t&uuml;lmesini onlara devretmişti. Bunlar, Ebu Amr Osman b. Said, onun oğlu Muhammed b. Osman ve diğerleridir. Bunların hepsi bilgili, dirayetli ve g&uuml;venilir kişilerdi.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h3>\n	Seyyid b. Tavus&rsquo;un S&ouml;zleri</h3>\n\n<p>\n	Seyyid b. Tavus Taraif adlı eserinde ş&ouml;yle diyor: &ldquo;Hz. Mehdi (a.s)&rsquo;ı, babasının (a.s) ashabından bir&ccedil;okları g&ouml;rm&uuml;ş, ondan (a.s) hadis ve şer&rsquo;i h&uuml;k&uuml;mler nakletmişlerdir. Bunların dışında ayrıca İmam (a.s)&rsquo;ın tanınan, bilinen keramet sahibi naipleri vardı. Onlar, Osman b. Said Amri, oğlu Ebu Cafer Muhammed b. Osman, H&uuml;seyin b. Ruh Nevbahti ve Ali b. Muhammed Semeri&rsquo;dir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<h2>\n	Birinci Naip</h2>\n\n<h2>\n	Ebu Amr Osman b. Said Amri (r.a)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın ilk &ouml;zel naibi Osman b. Said Amri&rsquo;dir.</p>\n\n<p>\n	Şeyh Tusi &ldquo;el-Gaybet&rdquo; adlı değerli eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Masum İmamlar (a.s) tarafından iyilikle anılan vekiller şunlardır: Birincisi İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s)&rsquo;ın tasdik ettikleri Ebu Amr Osman b. Said Amri (r.a)&rsquo;dır.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	O, onuncu ve onbirinci İmamın ashabından olup, g&uuml;venilir birisiydi. 11 yaşındayken, İmam Ali Naki (a.s)&rsquo;ın hizmetinde olmuş, ondan (a.s) fıkıh, hadis ve ilim &ouml;ğrenmiş, İmamet ve velayet g&ouml;lgesi altında yetişmiştir. Onun kemal ve faziletlerini birka&ccedil; c&uuml;mlede beyan etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Muhaddis olan Şeyh Abbas Kummi <em>Sefinet-ul Bihar</em> adlı değerli eserinde ş&ouml;yle yazıyor: &ldquo;Ebu Amr Osman b. Said Amri d&ouml;rt naibin ilkidir. Onun b&uuml;y&uuml;kl&uuml;ğ&uuml;, adaleti ve emanettarlığı anlatılmayacak derecededir. O, &ouml;yle b&uuml;y&uuml;k bir insandı ki, benim gibi birisi onu tanıtamaz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	O, Şiilerin i&ccedil;inde g&uuml;venilirlik ve adaletle tanınırdı. Kimse onun azamet ve y&uuml;celiğinden ş&uuml;phe etmezdi. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra, İmam Mehdi (a.s) tarafından &ouml;zel naipliğe se&ccedil;ilmiş ve İmam (a.s)&rsquo;la Şiiler arasında vasıta olmuştu.</p>\n\n<h3>\n	Birinci Naibin İsim ve Lakapları</h3>\n\n<p>\n	İsmi, &ldquo;Osman b. Said&rdquo;dir.</p>\n\n<p>\n	İki k&uuml;nyesi vardır:</p>\n\n<p>\n	1) Ebu Amr</p>\n\n<p>\n	2) Ebu Muhammed</p>\n\n<p>\n	Dedesi &ldquo;Amr&rdquo; olduğu i&ccedil;in &ldquo;Ebu Amr&rdquo; ve oğlunun &ldquo;Muhammed&rdquo; olduğu i&ccedil;in &ldquo;Ebu Muhammed&rdquo; denmektedir.</p>\n\n<p>\n	Yaptığımız araştırmaya g&ouml;re hadis ve rical kitaplarının hemen hepsinde k&uuml;nyesi, &ldquo;Ebu Amr&rdquo; diye ge&ccedil;er. Hadis kitaplarından sadece ikisinde &ldquo;Ebu Muhammed&rdquo; diye ge&ccedil;mektedir. Onların biri <em>Sefinet-ul Bihar</em><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> ve diğeri <em>Bihar-ul Envar</em>&rsquo;dır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	İlk naib Şiilerin arasında, &ccedil;eşitli sebeplerden dolayı d&ouml;rt lakapla meşhur olmuştur:</p>\n\n<p>\n	1- Semman veya Zeyyat (Yağ Satıcısı): Ona, Semman veya Zeyyat diyorlardı. &Ccedil;&uuml;nk&uuml; vekalet makamını gizli tutmak i&ccedil;in zeytin yağı ticaretiyle uğraşıyordu. Şiiler ve Ehl-i Beyt (a.s) dostlarına y&ouml;nelik baskıların had safhada olduğu o d&ouml;nemde kendisini bu şekilde h&uuml;k&uuml;metin şerrinden koruyordu.</p>\n\n<p>\n	Ve Şiilerden topladığı malları, Abbasilerin korkusundan yağların i&ccedil;ine saklayıp, İmam Hasan Askeri (a.s)&rsquo;a g&ouml;nderiyordu.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	2- Esedi: &ldquo;Beni Esed&rdquo; kabilesinden olduğu i&ccedil;in kendisine &ldquo;Esedi&rdquo; diyorlardı.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	3- Askeri: Osman b. Said&rsquo;e &ldquo;Askeri&rdquo; de diyorlardı. &Ccedil;&uuml;nk&uuml; Samerra&rsquo;nın &ldquo;Asker&rdquo; mahallesinde yaşıyordu.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	4- Amri: Belirtmek gerekir ki, Osman b. Said, daha &ccedil;ok &ldquo;Amri&rdquo; lakabıyla tanınıyordu. Hadislerde ve Rical kitaplarında da daha &ccedil;ok &ldquo;Amri&rdquo; diye ge&ccedil;er.</p>\n\n<h3>\n	Biri nci Naib&rsquo;in Evlatları</h3>\n\n<p>\n	Osman b. Said&rsquo;in, Muhammd b. Osman (İmam Zaman (a.s)&rsquo;ın ikinci naibidir; ileride onun yaşamı geniş bir şekilde ele alınacaktır) ve Ahmed b. Osman adında iki oğlu vardı. Rical kitaplarında Ahmed&rsquo;den bahsedilmemiştir. Şeyh Tusi yalancı naipleri anlatırken onlardan birisinin, Muhammed b. Osman&rsquo;ın (İkinci Naip) kardeşinin oğlu<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> &ldquo;Ebu Bekr Muhammed b. Ahmed b. Osman&rdquo; olduğunu s&ouml;yl&uuml;yor.</p>\n\n<h3>\n	Osman b. Said: &Uuml;&ccedil; Masum İmamın &Ouml;zel Vekili</h3>\n\n<p>\n	&Ccedil;eşitli Hadislerden ve alimlerin s&ouml;zlerinden Osman b. Said&rsquo;in, &uuml;&ccedil; Masum İmamın vekili oluğu anlaşılmaktadır.</p>\n\n<p>\n	Şeyh Tusi, &ldquo;Rical&rdquo; kitabında İmam Ali Naki (a.s)&rsquo;ın ashabını sayarken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri&rsquo;ye &ldquo;Semman&rdquo; ve &ldquo;Zeyyat&rdquo; da deniliyordu. 11 yaşındayken İmam Ali Naki (a.s)&rsquo;ın huzuruna varıp hizmetinde olmuş ve onunla ahitleşmişti.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	İmam Hasan Askeri(a.s)&rsquo;ın ashabını anlatırken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri Zeyyat veya Semman g&uuml;venilir b&uuml;y&uuml;k bir zat olup, İmam (a.s)&rsquo;ın vekiliydi&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine, &ldquo;Men Lem Yervi An-il Eimme (a.s)&rdquo; babında Muhammed b. Osman&rsquo;ı anlatırken ş&ouml;yle diyor: &ldquo;Osman b. Said İmam Zaman (a.s) tarafından vekil olup Şiilerin g&ouml;z&uuml;nde b&uuml;y&uuml;k bir makamı vardı.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Şeyh Tusi&rsquo;nin &ldquo;Rical&rdquo;indeki s&ouml;zleri, onun, &uuml;&ccedil; Masum İmamın ashabından ve onların (a.s) vekili olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	İbn-i Davud Hilli&rsquo;de &ldquo;Rical&rdquo;inde ş&ouml;yle yazıyor: &ldquo;Osman b. Said Amri ... b&uuml;y&uuml;k ve g&uuml;venilir birisidir. 11 yaşındayken İmam Ali Naki (a.s)a hizmet etmeye başlamış ve onunla (a.s) meşhur ahdini yapmıştır. İmam Hasan Askeri(a.s) tarafından da vekil idi.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Merhum Seyyid Muhammed Mehdi Bahr-ul Ulum &ldquo;Rical&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s) tarafından, Ebu Amr Osman b. Said Amri hakkında &ouml;zel a&ccedil;ıklama gelmiştir. O, İmam Zaman (a.s)&rsquo;ın da vekili idi. Ondan &ouml;nce de İmam Hasan Askeri (a.s) ve İmam Ali Naki (a.s)&rsquo;ın vekili olmuştur.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	&ldquo;Tenkih-ul Mekal&rdquo;, &ldquo;Kamus-ur Rical&rdquo;, &ldquo;Mu&rsquo;cem-i Rical-il Hadis&rdquo; vb. rical kitapları Osman b. Said hakkında aynı şeyleri yazmışlardır.</p>\n\n<h3>\n	İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;i Kendisinin G&uuml;vendiği ve Emini Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Tusi, Ahmed b. İshak Kummi&rsquo;den ş&ouml;yle nakleder: &ldquo;Bir g&uuml;n İmam Ali Naki (a.s)&rsquo;ın huzuruna gidip ş&ouml;yle sordum: &ldquo;Ey benim efendim, bazen huzurunuza &ccedil;ıkma saadeti nasip oluyor bana, bazen de olmuyor. Burada her zaman bu feyze ulaşamıyorum; peki ben kimin s&ouml;z&uuml;n&uuml; kabul edeyim, kimin peşinden gideyim?&rdquo; İmam (a.s) bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. O size ne diyorsa benden taraf diyor, size neyi ulaştırırsa benden taraf ulaştırır.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bu hadis, İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;e b&uuml;y&uuml;k bir g&uuml;veni olduğunu g&ouml;stermektedir. Ayrıca, bu hadiste onun İmam (a.s)&rsquo;ın s&ouml;z ve buyruklarını halka iletmekle g&ouml;revli olduğunu da beyan olunmaktadır.</p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın Osman b. Said&rsquo;i &Ouml;v&uuml;p Methetmesi</h3>\n\n<p>\n	İmam Ali Naki (a.s)&rsquo;ın H. 354 yılında şehid olması &uuml;zerine. Osman b. Said, İmam Hasan Askeri (a.s) tarafından vekilliğe se&ccedil;ildi. İmam Hasan Askeri (a.s) da &ccedil;eşitli sebeplerle halkın yanında onu tarif edip, &ouml;v&uuml;yordu.</p>\n\n<p>\n	Bu konuda nakledilen Hadislerin bazıların aşağıda zikrediyoruz:</p>\n\n<p>\n	1- Ahmed b. İshak ş&ouml;yle diyor: &ldquo;İmam Ali Naki (a.s)&rsquo;ın vefatından sonra, bir g&uuml;n İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardım. İmam Ali Naki (a.s)&rsquo;dan sorduğum soruyu ona da sordum, ş&ouml;yle buyurdular: &ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. Hem &ouml;nceki İmam&rsquo;ın g&uuml;vendiği, hem de benim yaşamımda ve &ouml;l&uuml;m&uuml;mde g&uuml;vendiğim insandır. Size ne diyorsa benden taraf diyor ve size neyi ulaştırıyorsa benden taraf ulaştırıyor.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	2- Ebu-l Abbas Ahmed b. Ali b. Nuh Sirafi kendi senediyle, Muhammed b. İsmail ve Ali b. Abdullah Hasaniyan&rsquo;dan ş&ouml;yle rivayet ediyor: &ldquo;Samerra&rsquo;da İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Şiilerden bir grubun orada olduğunu g&ouml;rd&uuml;k. Bu sırada İmam (a.s)&rsquo;ın hizmet&ccedil;isi &ldquo;Bedr&rdquo; gelerek, İmam (a.s)&rsquo;a ş&ouml;yle dedi: &ldquo;Efendimiz, &uuml;st&uuml; başı tozlu-topraklı olan bir grup, evin &ouml;n&uuml;nde durmaktalar.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Onlar Yemen&rsquo;deki Şiilerimizden bir gruptur...&rdquo; Sonra hizmet&ccedil;iye ş&ouml;yle buyurdu: &ldquo;Git, Osman b. Saidi bana getir.&rdquo; Kısa bir m&uuml;ddet sonra Osman b. Said geldi. İmam (a.s), ona ş&ouml;yle buyurdu: &ldquo;Ey Osman! Sen Allah&rsquo;ın malını kaydetmekte benim eminimisin. Git, Yemenli bir ka&ccedil; kişinin getirdiği malları teslim al.&rdquo; Ravi ş&ouml;yle diyor: &ldquo;Biz orada bulunanlar ş&ouml;yle dedik: &ldquo;Efendimiz, Allah&rsquo;a andolsun ki, biz Osman b. Said&rsquo;i se&ccedil;kin Şiilerden olarak tanıyoruz. Bu emriniz onun, sizin nezdinizdeki yerini daha da belirgin kıldı. Biz, onun, sizin vekiliniz ve Allah&rsquo;ın mallarını kaydetmede g&uuml;vendiğiniz kimse olduğunu &ccedil;ok iyi biliyoruz.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evet, ve şahid olun ki Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise, benim oğlumun ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s), İmam Zaman (a.s)&rsquo;ın İlk Naibini Tayin Etmesi</h3>\n\n<p>\n	Şeyh Saduk ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed b. Malik Fezzari Bezzaz; Ali b. Bilal, Ahmed b. Hilal, Muhammed b. Muaviye b. Hakim, Hasan b. Eyyub b. Nuh gibi şahisyetlerin bulunduğu bir grup Şiiden naklettiği uzun bir hadiste onların ş&ouml;yle dediklerini nakleder: &ldquo;Kendisinden sonraki İmam konusunu sormak i&ccedil;in İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Orada bizden başka 40 kişi daha vardı. Bu sırada Osman b. Said Amri kalkıp ş&ouml;yle dedi: &ldquo;Ey Resulullah&rsquo;ın oğlu, sizden, sizin daha iyi bildiğiniz bir şeyi sormak istiyoruz.&rdquo; İmam (a.s), &ldquo;Ey Osman! Otur&rdquo; dedi. Sonra &ldquo;kimse dışarıya &ccedil;ıkmasın&rdquo; buyururak &ouml;fkeli bir halde ayağa kalktı.</p>\n\n<p>\n	Sonra, &ldquo;Ey Osman!&rdquo; buyurdu. Osman ayağa kalkarak; &ldquo;Buyurun Efendim.&rdquo; Dedi. İmam (a.s) ş&ouml;yle devam ettiler:</p>\n\n<p>\n	-Neden yanıma geldiğinizi s&ouml;yleyeyim mi?</p>\n\n<p>\n	Orada olanlar da:</p>\n\n<p>\n	-Buyurun, ey Resulullah&rsquo;ın evladı, dediler.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in geldiniz.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	-Evet, ey Resulullah&rsquo;ın oğlu, diye cevap verdiler.</p>\n\n<p>\n	Bu arada İmam Hasan Askeri (a.s)&rsquo;a &ccedil;ok benzeyen ay par&ccedil;ası gibi bir erkek &ccedil;ocuğu karşımızda g&ouml;rd&uuml;k. İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonra bu, sizin imaminiz ve benim halifemdir. Ona uyun ve dağılmayın; yoksa dininiz konusunda felakete uğrarsınız. Bilin ki, bug&uuml;nden sonra, artık onu g&ouml;rmeyeceksiniz. &Ouml;yleyse, Osman b. Said ondan size ne getirse kabul edin. O sizin İmamınızın naibi ve&nbsp; vekilidir.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<h3>\n	Osman b. Said&rsquo;ın Hz. Mehdi (a.s)&rsquo;ın Doğumu İ&ccedil;in Yemek Vermekle G&ouml;revlendirilmesi</h3>\n\n<p>\n	Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i &ccedil;ağırttı. Ona kurban kesmesini emretti. Şeyh Saduk bu konuyu ş&ouml;yle beyan ediyor: Ebu Cafer Muhammed b. Osman Amri ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Zaman (a.s) d&uuml;nyaya geldiği zaman İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Osman b. Said&rsquo;in peşine birisini g&ouml;nderin.&rdquo; Biri Osman b. Said&rsquo;i &ccedil;ağırmaya gitti. O gelince, İmam Hasan Askeri (a.s) ş&ouml;yle buyurdular: 10 bin rıtl ekmek ve 10 bin rıtl et al ve onları dağıt (Ravi diyor ki: Zannediyorum, Beni Haşim&rsquo;e dağıt diye, buyurdular) ve Hz. Mehdi (a.s)&rsquo;ın d&uuml;nyaya geldiği i&ccedil;in bir&ccedil;ok koyun kes.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Bu olay Osman b. Said&rsquo;in İmam Hasan Askeri (a.s)&rsquo;ın yanındaki mevkiini g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bir taraftan Hz. Mehdi (a.s)&rsquo;ın doğumunun gizli kalması ve d&uuml;şmanların doğumundan haberdar olmaması, &ouml;te yandan da bazı &ouml;zel şahısların ş&uuml;phe ve teredd&uuml;tte kalmaması bundan haberi olması gerekiyordu. İşte b&ouml;yle zor bir vazife Osman b. Said&rsquo;in &uuml;zerine bırakılıyordu.</p>\n\n<h3>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan Sonraki İmamı Bazı &Ouml;zellikleri İle Tanıtması</h3>\n\n<p>\n	Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Ben ve Şeyh Ebu Amr (Osman b. Said) Ahmed b. İshak&rsquo;ın yanına gittik. Ahmed b. İshak, bana işaret edip Şeyh&rsquo;den İmam Hasan Askeri(a.s)&rsquo;da sonraki İmamı sormamı istedi. Ben ona dedim ki:</p>\n\n<p>\n	&ldquo;Ey Ebu Amr, ben ş&uuml;phe etmediğim bir şey hakkında senden soru sormak istiyorum. &Ccedil;&uuml;nk&uuml; ben, d&uuml;nyanın kıyametten 40 g&uuml;n &ouml;ncesine kadar hi&ccedil;bir zaman h&uuml;ccetsiz kalmayacağı inancındayım. O g&uuml;n geldiğinde h&uuml;ccet gidecek ve t&ouml;vbe yolu kapanacaktır.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> Ama ben yakinimin artmasını istiyorum. Hz. İbrahim (a.s) Rabbinden ona &ouml;l&uuml;leri nasıl dirilttiğini g&ouml;stermesini istedi. Allah-u Teala, &ldquo;İman getirmedin mi?&rdquo; diye buyurdu. O da iman getirmişim ama kalbimın mutmain olması i&ccedil;in (senden bunu istedim) dedi.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Ahmed b. İshak sizin hakkınızda bana şu hadisi nakletmiştir ki: İmam Ali Naki (a.s)&rsquo;dan, &ldquo;Kiminle muamele edeyim? Dinin h&uuml;k&uuml;mleri kimden &ouml;ğreneyim? Kimin s&ouml;z&uuml;n&uuml; kabul edeyim?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Amri benim g&uuml;vendiğim kimsedir; sana neyi naklederse benden naklediyor ve sana ne s&ouml;ylese benden taraf s&ouml;yl&uuml;yordur. Onu dinle ve ona itaat et. &Ccedil;&uuml;nk&uuml; o g&uuml;venilir ve emindir.&rdquo;</p>\n\n<p>\n	Yine, Ahmed b. İshak bana nakletmiştir ki: Aynı soruyu İmam Hasan Asker (a.s)&rsquo;dan sordum. O da ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Amri ve oğlu g&uuml;venilir kimselerdirler. Sana ne ulaştırsalar bendendir, ne s&ouml;yleseler bendendir. Onları dinle ve onlara itaat et. &Ccedil;&uuml;nk&uuml; onlar g&uuml;venilir ve emindirler.&rdquo;</p>\n\n<p>\n	İşte iki İmam (a.s) sizin hakkınızda bunları buyurmuşlar.</p>\n\n<p>\n	Bu s&ouml;zlerim &uuml;zerine Ebu Amr secdeye d&uuml;ş&uuml;p Allah&rsquo;a ş&uuml;kretti ve sevin&ccedil; g&ouml;zyaşları g&ouml;zlerinden akmaya başladı. Sonra, sorunu sor&rdquo; dedi. &ldquo;Siz İmam Hasan Askeri (a.s)&rsquo;ın halifesini g&ouml;rd&uuml;n&uuml;z m&uuml;?&rdquo; dedim</p>\n\n<p>\n	&ldquo;Evet, Allah&rsquo;a andolsun ki g&ouml;rd&uuml;m&rdquo; diye cevap verdi: Sonra ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Bir mesele daha kaldı.&rdquo; dedim. &ldquo;S&ouml;yle&rdquo; dedi. Ben de, &ldquo;Onun adı nedir?&rdquo; diye sordum. Şu cevabı verdi: &ldquo;Bu soruyu sormanız size haramdır. Ben bunu kendimden s&ouml;ylemiyorum. &Ccedil;&uuml;nk&uuml; kendi tarafımdan bir şeyi helal ya da haram edemem. Bu, İmam&rsquo;ın s&ouml;z&uuml;d&uuml;r. &Ccedil;&uuml;nk&uuml; bu konu Sultana (Abbası Halifesi M&uuml;temid) ş&ouml;yle ulaştırılmıştır: İmam Hasan Askeri (a.s) &ccedil;ocuğu olmadan vefat etti; Bunun &uuml;zerine Onun mirası b&ouml;l&uuml;şt&uuml;r&uuml;ld&uuml;; hakkı olmayan şahıs (Cafer-i Kezzab) onu alıp yedi; ailesi dağıldı; kimse onlarla tanışmak ya da onlara bir şey ulaştırmaya cesaret edemez hale geldi. Onun ismi dillere d&uuml;şerse takip ederler. Allah&rsquo;tan korkun ve bu işten vazge&ccedil;in&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bu hadiste şu hususlar dikkat &ccedil;ekiyor: Şiilera d&uuml;şmanın korkusundan İmam (a.s)&rsquo;ın adını s&ouml;yleyemiyorlar, İmam Hasan Askeri (a.s)&rsquo;dan kalan malları Cafer-i Kezzab sahipleniyor ve Hz. Mehdi (a.s) bazı maslahatlardan dolayı g&ouml;r&uuml;nm&uuml;yor. Ayrıca bu hadiste ayrıca, Osman b. Said&rsquo;le ilgili &uuml;&ccedil; &ouml;nemli noktaya işaret edilmiştir:</p>\n\n<p>\n	a) Osman b. Said iki İmam (a.s) tarafından teyid edilmiş ve emin olarak tanıtılmıştır.</p>\n\n<p>\n	b) Osman b. Said&rsquo;in &ccedil;ok m&uuml;tevazı olduğu g&ouml;r&uuml;l&uuml;yor. &Ccedil;&uuml;nk&uuml; iki İmamın kendisini teyid edip, ondan razı oluğunu duyunca ş&uuml;k&uuml;r secdesine kapanıyor, sevin&ccedil; g&ouml;zyaşları d&ouml;k&uuml;yor ve asla tekebb&uuml;re kapılmıyor.</p>\n\n<p>\n	c) İmam (a.s)&rsquo;a itaat ettiğini ilan ediyor. Ravi, Hz. Mehdi (a.s)&rsquo;ın adını sorduğunda: &ldquo;Haramdır. Ben bunu kendi yanımdan demiyorum. &Ccedil;&uuml;nk&uuml; ben bir şeyi helal ya da haram edemem. Bu İmam (a.s)&rsquo;ın emridir.&rdquo; diye cevap veriyor.</p>\n\n<p>\n	Belki de bu &ouml;zelliklerinden dolayıdır ki, başka takvalı ve b&uuml;y&uuml;k insanlar olmasına rağmen, o, İmam (a.s)&rsquo;ın vekili olma iftiharına ulaşmıştır.</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yledir: Hamdan Kallasi ş&ouml;yle diyor: &ldquo;Amri&rsquo;ye, İmam Hasan Askeri (a.s) vefat etti&rdquo; dediğimde ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;O vefat etti, ama aranızda birisi vardır ki o, İmam Hasan Askeri (a.s)&rsquo;ın halifesidir.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<h3>\n	Osman b. Said: İmam Hasan Askeri (a.s)&rsquo;ın Vekillerinin Başkanı</h3>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın yazdığı en uzun mektup, İshak b. İsmail Nişaburi&rsquo;ye yazdığı mektuptur. Bu mektup değerli ahlaki &ouml;ğ&uuml;tlerle doludur. Keşşi&rsquo;ni rivayetine g&ouml;re, Osman b. Said 11. İmam (a.s)&rsquo;ın zamanından bu yana vekillerin başkanı idi. Yani Şiilerin vekilleri vesilesiyle g&ouml;nderdikleri paraların hepsi Osman b. Said&rsquo;e teslim ediliyordu, o da bunları İmam (a.s)&rsquo;a ulaştırıyordu.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Mektubun bir yerinde ş&ouml;yle yazılıdır: &ldquo;Osman b. Said Amri&rsquo;yi (r.a) g&ouml;rmeden şehirden dışarı &ccedil;ıkma. Bizim de selamımızı ona ulaştır. O, emin ve g&uuml;venilirdir. Bize herkesten yakın olan odur. &Ccedil;eşitli b&ouml;lgelerden her ne kadar mal gelirse sonunda onun eline yetişir, o da bize ulaştırır.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın, Osman b. Said&rsquo;i, İmam Zaman (a.s)&rsquo;ın Vekili Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Ubeydullah b. Abdullah Esedabadi &ldquo;Mukanna&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Hasan Askeri (a.s), Ebu Muhammed Osman b. Said Amri&rsquo;yi kendi zamanında Şiilerle kendisi arasında aracı olması i&ccedil;in vekil tayin etti. &Ouml;l&uuml;m&uuml; yaklaştığı zaman, Osman b. Said&rsquo;e, Şiileri toplamasını emretti. Şiiler toplandığı zaman, oğlu Hz. Mehdi (a.s)&rsquo;ı kendi halifesi ve Ebu Muhammed Osman b. Said&rsquo;i ise Hz. Mehdi (a.s)&rsquo;ın vekili olarak tanıttı ve, &ldquo;Kimin bir ihtiyacı olursa Osman b. Said&rsquo;e başvursun; nasıl ki benim zamanımda da ona başvuruyordunuz.&rdquo; Buyurdu ve ailesini ona emanet etti.&rdquo;</p>\n\n<h3>\n	Osman b. Said&rsquo;in, İmam Hasan Askeri (a.s)&rsquo;ın&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kefen ve Defin Merasimini &Uuml;stlenmesi</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) H.K. 260 yılının Rebiulevvel ayının 1. g&uuml;n&uuml; hastalandı. Hastalığı g&uuml;n ge&ccedil;tik&ccedil;e şiddetleniyordu. Sonunda Reb-ul evvel ayının 8. g&uuml;n&uuml;, 28 yaşındayken d&uuml;nyadan g&ouml;&ccedil;t&uuml;.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	İmam (a.s) tabii &ouml;l&uuml;mle mi vefat etti, yoksa şehid mi oldu, bu konuda g&ouml;r&uuml;ş ayrılığı vardır.</p>\n\n<p>\n	Hadisler ve tarihi kaynaklar, İmam (a.s)&rsquo;ın şehid olduğunu g&ouml;stermektedir. Bunu yeri geldiği zaman geniş&ccedil;e ele almak gerekir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın şehadeti Samerra&rsquo;da duyulduğunda, şehir mateme boğuldu. Halk cenaze merasimine katılmak i&ccedil;in adeta yarışa girmişlerdi. O g&uuml;n kıyamete kopmuş gibiydi. Beni Haşim, kadılar, katipler ve diğerleri cenaze merasimi i&ccedil;in hazırlanmışlardı.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Osman b. Said, İmam (a.s)&rsquo;ın gusl&uuml;nde hazırdı. Kefen, hunut ve defin işlerini şahsen kendisi yapmıştır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Şeyh&rsquo;in ibaresinden anlaşılan, Osman b. Said&rsquo;in gus&uuml;l vermediğidir. &Ccedil;&uuml;nk&uuml; o ş&ouml;yle diyor: &ldquo;İmam (a.s)&rsquo;ın gusl&uuml;nde Osman b. Said de vardı.&rdquo;</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gusl&uuml;n&uuml; kimin verdiği konusunda Hz. Mehdi (a.s)&rsquo;ın kendilerinin gus&uuml;l verdiği ve Osman b. Said&rsquo;in de orada bulunduğunu s&ouml;yleyebiliriz.</p>\n\n<p>\n	Hz. Mehdi (a.s), aralarında Osman b. Said&rsquo;in de bulunduğu bir grupla, babası (a.s)&rsquo;ın cenazesine namaz kıldı. Cenaze odadan dışarı &ccedil;ıkarıldı ve halkın huzurunda namaz yeniden kılındı.</p>\n\n<h3>\n	Osman b. Said ve Onun İmam Zaman (a.s) Tarfindan Naip olması</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i, 260 H.K. yılında (Şiilerden 40 kişinin, ondan (a.s) sonra kimin İmam olacağı konusunun sorulacağı mecliste) onun İmam Mehdi (a.s)&rsquo;ın Naibi olarak taıtmıştır. Aynı şekilde İmam Mehdi (a.s), Osman b. Said&rsquo;in vekaletini Kum heyetinin yanında işaret etmiş ve onları Osman b. Said&rsquo;in yanına g&ouml;ndermişti.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	1- Bu, Hz. Bakiyyetullah&#39;dan, Osman bin Said-i Amr&icirc; ve oğlu Muhammed bin Osman&#39;a (r.a) g&ouml;nderilen tevkidir. Sa&#39;d bin Abdullah (r.z) onu rivayet etmiştir. Şeyh Ebu Cafer (r.a) mektubun Sa&#39;d bin Abdullah&#39;ın hattıyla kaydediliğini s&ouml;ylemiştir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> Mektup ş&ouml;yledir:</p>\n\n<p>\n	Allah Teala sizi kendi itaatine muvaffak, dininde sabit ve rızasıya mesut kılsın.</p>\n\n<p>\n	Meysem&icirc;&#39;nin<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> Muhtar&#39;dan ve onun Hasan Askeri (a.s)&#39;ın Cafer bin Ali&#39;den başka halefi olmadığına dair ihticaclarıyla ilgili size verdiği haberler bana ulaştı, yazdığınız t&uuml;m şeyleri ve halkın onun hakkındaki s&ouml;zlerini anladım.</p>\n\n<p>\n	Ben basiretten sonra k&ouml;rl&uuml;kten, hidayetten sonra sapıklıktan ve tehlikeli amel ve fitnelerden Allah&#39;a sığınıyorum. Allah Teala buyuruyor ki: &quot;Elif Lam Mim İnsanlar yalnızca iman ettik diyerek sınanmadan bırakılverileceklerini mi sandılar.&quot; (Ankebut/2)</p>\n\n<p>\n	Bu insanlar nasıl fitneye d&uuml;ş&uuml;yor, hayranlık i&ccedil;erisinde dolaşıp duruyor, sağ ve solu tutuyorlar? Bunlar dinlerini mi par&ccedil;alamışlar, yoksa teredd&uuml;de mi kapılmışlar, yoksa hakka karşı inat mı ediyorlar, yoksa doğru rivayetlerin ve sahih hadislerin getirdiği (a&ccedil;ıkladığı) şeyden mi haberleri yoktur? Veya haberleri var da kendilerini bilmezliğe mi vuruyorlar?</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml;n, Allah&#39;ın zahir veya gizli h&uuml;ccetinden boş kalmayacağını bilmiyorlar mı?</p>\n\n<p>\n	Acaba Peygamber&#39;den sonra imamların birbirinin ardınca sırasıyla geldiğini ve imametin Allah&#39;ın emriyle &ouml;nceki imama (Hz. Hasan Askeri&#39;ye) ulaştığını, o da &ouml;nceki babalarının mevkisinde oturup halkı hakka ve doğru yola hidayet ettiğini bilmiyorlar mı?</p>\n\n<p>\n	O, aydınlatıcı bir nur, ışık sa&ccedil;an bir yıldız, parlayan bir aydı. Allah Teala kendi katında olanı onun i&ccedil;in se&ccedil;ti (onu kendi rahmetine g&ouml;t&uuml;rd&uuml;). O da babalarının tuttuğu yolu tuttu, kendisinden alınan ahd &uuml;zere onların ayaklarının yerine ayak bastı, ona tavsiye edilen vasiyet &uuml;zere bir vasiye (Hazretin kendisine) vasiyet etti, Allah (c.c) o vasiyi, bir m&uuml;ddete kadar kendi emriyle sakladı, kendi takdiri gereği meşiyyetiyle onun yerini gizli tuttu. Onun imamet mevkisi bizim aramızdadır, onun fazileti bizim i&ccedil;indir. Eğer Allah (c.c), ondan menettiği şeyi ona izin verir ve gizli kalmasındaki h&uuml;km&uuml;n&uuml; ondan kaldırırsa, hakkı en g&uuml;zel bi&ccedil;imde, en a&ccedil;ık delille ve en net nişaneyle onlara g&ouml;sterir, zuhur ederek, h&uuml;ccet ve delilini ikame eder. Ama Allah&#39;ın takdiri mağlup olmaz, iradesi reddedilmez ve tevfikinden ileri ge&ccedil;ilmez.</p>\n\n<p>\n	&Ouml;yleyse heva ve hevese uymayı terketmelidirler, durdukları esas &uuml;zere durmalıdırlar; onlardan gizletilen şey hususunda araştırmaya kalkışmasınlar ki g&uuml;naha d&uuml;şerler; Allah&#39;ın (c.c) sırrını keşfetmeye koyulmasınlar ki pişman olurlar. Bilmelidirler ki, hak bizimledir ve bizim aramızdadır. Bizden başka bu s&ouml;z&uuml; s&ouml;yleyen yalancı ve iftiracıdır. Bizden başka bunu iddia eden sapık ve azgındır. Bizden bu c&uuml;mleyle yetinsinler, tefsirini istemesinle bu kinayeye kanaat etsinler, tasrih peşice gitmesinler. Allah&#39;ın izniyle bu kinaye onlar i&ccedil;in yeterlidir.</p>\n\n<h3>\n	Hz. Mehdi (a.s)&rsquo;ın Osman&nbsp; b. Said&rsquo;in İftaharına Mektuplar (Tevkiat) Yollaması</h3>\n\n<p>\n	1- Şeyh Sadık &ldquo;Kemal-ud Din&rdquo;de ş&ouml;yle yazıyor: &ldquo;Bu Mektup Osman b. Said ve oğlunun iftiharına, Hz. Mehdi (a.s) tarafıdan yazılmıştır. Bu mektubu Saad b. Abdullah Eş&rsquo;ari nakletmiştir. Şeyh Ebu Abdullah Cafer (a.s) ş&ouml;yle diyor: &ldquo;Ben onu Saad b. Abdullah Eşari&rsquo;nin hattıyla g&ouml;rdum Mektup şudur.</p>\n\n<p>\n	&ldquo;Allah, siz ikinizi kulluğunda muvaffak ve mukaddes dininin &uuml;zerinde sabit kılsın. Sizi, onuhoşnuluğuna sebep olan şeyle mutlu etsin. S&ouml;ylemiş olduğunuz &ldquo;Meysemi&rdquo;, &ldquo;Muhtar&rdquo;dan ve onun birisiyle g&ouml;r&uuml;şmesi bize yetişti. O (bu g&ouml;r&uuml;şmede), babam İmam Hasan Askeri(a.s)&rsquo;ın Cafer b. Ali (Yalancı Cafer) den başka halifesi olmadığına delil getriyormuş. Be, onun hakkında dostlarınızı haber verdikleri şeyden ona yazdığınız mektubun anlamından haberimiz var. Ben aydınlıktan sonra k&ouml;rl&uuml;kten, hidayetten sonra delalaetten ve k&ouml;t&uuml; amllerin akibetinden, tehlikeli fitnelerden Allah&rsquo;a sığınırım. Allah Teala ş&ouml;yle buyuryor: &ldquo;...........................................&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Avarelik vadisinde fitneye d&uuml;şm&uuml;ş, nasıl y&uuml;r&uuml;yebilir? Onlar sağa, sola saparlar. Dininzden y&uuml;zm&uuml; &ccedil;ervirdiniz yoksa d&uuml;n&uuml;n&uuml;zde ş&uuml;pheye mi d&uuml;şt&uuml;n&uuml;z? Haklamı uğraşıyorlar yoksa doğru ve sahih Hadislerden haberleri mi yoktur? Yoksa biliyorlar ama kendilerini bilmemezliğe mi vuruyorlar?</p>\n\n<p>\n	D&uuml;nyanın hi&ccedil; bir zaman ister a&ccedil;ıkta ve aşikar, isterse gizli ve gaipte olsun h&uuml;ccetsiz kalmayacağını bilmiyorlar mı? İmamlarının, Resulullah (s.a.a)&rsquo;den sonra d&uuml;zenli olarak birbirlerinin ardından gelip gittiklerinin bilmiyorlar mı? Ve sıra bir &ouml;nceki İmam -Yani İmam Hasan Askeri (a.s)&rsquo;a- geldi. O, Allah&rsquo;ın ermiyle bu makama se&ccedil;ildi. Babalarının yerine oturdu ve halka hak ve doğru yolu g&ouml;sterdi. O&rsquo;da, babalarının yolundan adım adım y&uuml;r&uuml;d&uuml;, sonunda İmamet ahdini halifesine teslim etti. Allah, onun halifesini g&ouml;zlerden saklı kıldı, yerini gizledi. Bu Allah&rsquo;ın kesin kazasında yazılış ve kesin olan ilahi taktirin isteği &uuml;zerine olmuştur. Ve şimdi onun konumu bizimlerdir. İlmi ve fazileti bizim ihtiyarımızdadır. Eğer Allah izin verirse men eder ve sabit kıldığı şeyi (gaybeti) giderir. Hakkı en g&uuml;zel ve en a&ccedil;ık şekliyel sunar ve kendisini perdenin arkasından &ccedil;ıkarır, ve h&uuml;ccetini uygylar. Ama ilahi tektir yenilmez, iradesi ş&uuml;phe g&ouml;t&uuml;rmez ve onun isteğinin &ouml;n&uuml;ne ge&ccedil;imez. Nefislerinin isteklerinden vazge&ccedil;ip, itikatlarının -zerinde sağlam durmaları gerekir. G&ouml;zlerinden gizlenen şey hakkında araştırma yapmasınalr. Yoklda g&uuml;naha d&uuml;şerler. Pişman olamamk i&ccedil;in Allah&rsquo;ın sakladığı şeyin &uuml;zerinde perdeyi kaldırmasınlar.</p>\n\n<p>\n	Onalr, hakkın bizimle ve biz masum ailede olduğunu biliyorlar. Bizden başka kimse yalacıların dışında bunu bilmiyor ve Allah&rsquo;a iftira etmiştir.</p>\n\n<p>\n	2- İmam Zaman (a.s)&rsquo;ın kendi m&uuml;barek yazısıyla Osman b. Said-i Amri&rsquo;nin eline ulaşan mektuplardan bir diğeri, gaybet konusunda her t&uuml;rl&uuml; şek ve ş&uuml;pheyi silip atan, bizleri doğru yolda y&uuml;r&uuml;meye, sağa sola sapmamaya davet eden mektuptur.</p>\n\n<p>\n	Allame Meclisi, &ldquo;İhticac&rdquo; kitabından, Şeyh Ebu Amr-i Amiri&rsquo;den (r.a) ş&ouml;yle naklediyor: &ldquo;İbn-i Ebi Ganim-i Kazvini ve Şiilerden bir grup, İmam Hasan Askeri (a.s)&rsquo;ın oğlu konusunda tartıştılar. İbn-i Ebi Ganim, İmam (a.s)&rsquo;ın d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml; ve evladı olmadığı g&ouml;r&uuml;ş&uuml;nde idi. Şiiler bu konuda bir mektup yazıp, Ebu Amr aracılığıyla İmam Zaman (a.s)&rsquo;a g&ouml;nderdiler.</p>\n\n<p>\n	İmam Zaman (a.s), onların mektuplarının cevabını kendi m&uuml;barek el yazısıyla ş&ouml;yle yazdılar:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah bizi ve sizi fitnelerden korusun. Bize ve size yakim ruhunu inayet etsin. Bizi ve sizi k&ouml;t&uuml; sondan ve k&ouml;t&uuml; d&ouml;n&uuml;şten hıfzetsin.</p>\n\n<p>\n	Bir grubun dinlerinde ş&uuml;pheye d&uuml;şt&uuml;kleri bize ulaştı. Sahipleri konusunda teredd&uuml;de d&uuml;şm&uuml;şler. Bu haber bizi &ccedil;ok &uuml;zd&uuml;. Bizim bu &uuml;z&uuml;nt&uuml;m&uuml;z teess&uuml;f&uuml;m&uuml;z, sizin i&ccedil;indir, kendimiz i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah bizimledir ve o&rsquo;ndan başaksına ihtiyacımız yoktur. Hak bizimledir. Kimsenin bizden uzaklaşması bizi yalnızlığa itmez. Biz Allah&rsquo;ın yapıtlarıyız, diğer insanlarsa bizim varlığımızın bereketiyle meydana gelmişlerdir. Sizlere ne oluyor, dalalet vadisinde bocalayıp duruyorusunuz? Allah Tebarek Teala&rsquo;nın ş&ouml;yle buyurduğunu duymadınız mı? &ldquo;Ey iman edenler, Allah&rsquo;a itaat edin, Peygamber&rsquo;e ve i&ccedil;inizdeki Emir sahiplerine de itaat edin.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ge&ccedil;miş İmamlar ve onların halefi hakkında size ulaşan hadislerden haberiniz yok mu? İmamlarınız i&ccedil;in nasıl bir yazgının yazıldığını bilmiyor musunuz? Daha &ouml;nce bunlar size ulaşmadı mı? Allah&rsquo;ın sizin doğru yolu i&ccedil;in ne gibi meşaleler yaktığını, sizin i&ccedil;in nasıl sığınaklar &ouml;ng&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;yor musunuz? Ebu-l Beşer Adem&rsquo;den, bir &ouml;nceki İmama (İmam Hasan Askeri (a.s)&rsquo;a) kadar ne zaman bir bayrak kaybolduysa, bir başka bayrak dikdi; ne zaman bir yıldız kaydıysa, yerine bir başkası doğdu.</p>\n\n<p>\n	Babamın vefat etmesiyle Allah&rsquo;ın, kendi dinini batıl edeceğini ve kullarıyla arasındaki bağı keseceğini mi sandınız?! Hayır, hi&ccedil;bir zaman b&ouml;yle bir şey olmamıştır ve kıyamete kadar da olmayacaktır. Ve sonunda, hoşlanmasanız da, Allah&rsquo;ın iradesi ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Babam, babalarının yolunda y&uuml;r&uuml;d&uuml; ve sonunda saadetli bir şekilde bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Ama onun ilmi bizim yanımızdadır, vasiyeti bizdedir, ahlakı ve halifeliği bizdedir. Zalimlerin dışında kimse bu makamda bizimle &ccedil;ekişmemiştir. Kafir ve mulhitlerin dışında bizden başka kimse bu iddiayı etmez.</p>\n\n<p>\n	Allah&rsquo;ın iradesi olmasaydı -ki O&rsquo;nun işi hi&ccedil; bir zaman mağlup olmaz ve sırrı a&ccedil;ığa &ccedil;ıkmaz- hakkımızı aşik&acirc;r eder, kalplerinizi aydınlatır, her t&uuml;rl&uuml; şek ve ş&uuml;pheyi kalplerinizden silerdi. Ama O&rsquo;nun istediği olacaktır. Her ecelin bir kitabı vardır. (Her şey Levh-i Mahfuz&rsquo;da yazılıdır.)</p>\n\n<p>\n	&Ouml;yleyse Allah&rsquo;tan korkun, O&rsquo;na teslim olun. İşleri bize bırakın, bize getirir ki, emrolunduğumuz şekilde, size emir verelim. Sizden gizlenen şeyin &uuml;zerini a&ccedil;maya &ccedil;alışmayın. Doğru yoldan sapıp eğri yola gitmeyin. Bize karşı olan sevginizide Peygaberi-i Ekrem(s.a.v)&rsquo;in a&ccedil;ık s&uuml;nneti esası &uuml;zerine hareket edin, ifrat ve tefrite d&uuml;şmeyin. B&ouml;ylece ben sizin hayrınıza olanı s&ouml;yledim. Allah bana ve size şahittir.</p>\n\n<p>\n	Sizin ıslah ve hidayetinize olan ilgimiz ve size olan muhabbetimiz olmasaydı, sizden y&uuml;z &ccedil;evirir, vazifemiz olan sapmış azıtmış zalimlerle savaşırdık. Rabbiyle m&uuml;cadele eden zalim tağut yersiz iddialar etmiş itaati farz olan İmamını inkar etmiştir. Halbuki bende Peygamber-i Ekrem (s.a.v)&rsquo;e bir benzerlik vardır ve o ilahi &ouml;rneğe g&uuml;zel bir şekilde ittiba etmekteyim. Ama cahil, cehaletinin peşinden giderek u&ccedil;uruma yuvarlandı. Kafirler &ccedil;ok yakında &ouml;l&uuml;ms&uuml;z d&uuml;nya kiminmiş bilecekler. Allah bizi ve sizleri, rahmetiyle tehlikelerden, belalardan ve k&ouml;t&uuml;l&uuml;klerden korusun. O rahmetin velisidir. İstediği her şeye g&uuml;c&uuml; yeter. O, sizin ve bizim velimiz ve koruyucumuzdur. Allah&rsquo;ın selam, rahmet ve berektleri b&uuml;t&uuml;n vasilere ve m&uuml;minlere olsun.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Yalancı Caferı Rezil Etmekteki Rol&uuml;</h2>\n\n<p>\n	Bilindiği &uuml;zere Cafer, İmam Hadi (a.s)&rsquo;ın oğlu ve İmam Askeri (a.s)&rsquo;ın kardeşidir. İmam Hasan Askeri (a.s) şehid olduktan sonra İmam (a.s)&rsquo;ın oğlu ve halifesi olduğunu bilmesine rağmen -yalan yere- imamlık iddiasında bulundu. O, İmam Hasan Askeri (a.s)&rsquo;ın g&ouml;r&uuml;n&uuml;rde şer&rsquo;i bir varisi ve halifesi olmadığını g&ouml;r&uuml;nce, fırsatı ganimet bilip İmamet ve Velayet makamına sahip olmak ve İmam Hasan Askeri (a.s)&rsquo;ın mallarını ele ge&ccedil;irmek i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	Bunu ispat edebilmek i&ccedil;in de, İmam (a.s)&rsquo;ın şehadetinden sonra, halk cenazeyi evden &ccedil;ıkarmadan &ouml;nce Cafer kapının &ouml;n&uuml;nde durup kardeşinin şehadeti dolayısıyla&nbsp; başsağlığı dileyip, kendisinin imametlığını tebrik edenlere cevap veriyordu.</p>\n\n<p>\n	Şiiler, yalancı Cafer&rsquo;in, yalan yere imamet iddiasında bulunduğunu, İmam Hasan Askeri(a.s)&rsquo;ın şer&rsquo;i varisini inkar ettiğini, İmam (a.s)&rsquo;dan geriye kalan mallara el koymaya &ccedil;alıştığını ve Abbasilerin de onu desteklediğini g&ouml;r&uuml;nce, Osman b. Said&rsquo;in yanına gidip, Cafer olayının a&ccedil;ıklığa kavuşturulması ve onun halkın inancını bozmasına m&uuml;saade edilmemesi İmam-ı Zaman (a.s)&rsquo;dan i&ccedil;in bir mektup getirip, onu rezil etmesini istediler.</p>\n\n<p>\n	Olay şundan ibaretti: Cafer, İmam Mehdi (a.s)&rsquo;ın Şiilerinden birine bir mektup yazdı. Mektupta ş&ouml;yle diyordu: &ldquo;Kardeşimden sonra İmam benim. Helal- haram ilmi ve b&uuml;t&uuml;n ilimler benim yanımdadır.&rdquo; Mektup o şahsın eline ulaşınca rahatasız olup ve orada yazılanlardan ş&uuml;pheye d&uuml;ş&uuml;yor. Bu y&uuml;zden&nbsp; mektubu Ahmed b. İshak-ı Eş&rsquo;ari&rsquo;nin yanına g&ouml;t&uuml;r&uuml;yor. &Ccedil;&uuml;nk&uuml; o, İmam Hasan Askeri (a.s)&rsquo;ın has ashabından ve yakın dostlarındandı. Meseleyi ona anlatıyor. Ahmed b. İshak da bu mektubu, kendi yazdığı mektubun i&ccedil;ine koyup Osman b. Said&rsquo;in vasıtasıyla İmam-ı Zaman (a.s)&rsquo;a g&ouml;nderiyor. İmam Ahmed b. İshak&rsquo;a bir mektup yazıyor. Mektup &ccedil;ok sert bir dille yazılmış ve g&uuml;&ccedil;l&uuml; delillerle Cafer&rsquo;in İmametini reddediyor.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu mektubun bir kısmını Tabersi&rsquo;nin el- İhticac&rsquo;ından naklediyoruz:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah seni doğru yolda payidar kılsın. G&ouml;ndermiş olduğun mektubun ve i&ccedil;ine koyduğun &ouml;teki mektup bana ulaştı. İ&ccedil;indeki bazı yanlışlara rağmen mektubun t&uuml;m i&ccedil;eriğinden haberdar oldum. Eğer ona dikkatle baksaydın benim anladığım şeyi sen de anlardın.</p>\n\n<p>\n	Allah&rsquo;a yalan isnad edip, imamet iddiasında bulunan o fasid (Cafer-i Kezzab), bilmiyorum neyine g&uuml;venerek bu işe yeltendi? Eğer fıkıh ve dinin h&uuml;k&uuml;mlerindeki bilgisine g&uuml;veniysa, Allah&rsquo;a and olsun o, helal ile haramı birbirinden ayıramaz ve doğruyla yalnış arasındaki farkı bilemez. Eğer ilmiyle &ouml;v&uuml;n&uuml;yorsa, ger&ccedil;ek şu ki o, hakla batılı, muhkem ayetlerle m&uuml;teşabih ayetleri birbirlerinden ayıramaz. O, namazın vakitleri ve erkanın dahi bilmez. Eğer takvasına g&uuml;veniyorsa, Allah şahittir, sihirbazlığı &ouml;ğrenmek i&ccedil;in 40 g&uuml;n namazını terketti. Bunu belki siz de biliyorsunuz. Onun şarap kaplarını herkes g&ouml;rm&uuml;şt&uuml;r.&rdquo;</p>\n\n<p>\n	B&uuml;t&uuml;n bunların yanı sıra onun Allah&rsquo;ın emir ve yasaklarına isyanı herkesin bildiği bir şeydir. İddiası mucizeyi gerektirmektedir. Mucizesini getirip g&ouml;stersin. H&uuml;cceti varsa getirsin; delili varsa s&ouml;ylesin.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Faaliyetlerinin Merkezi: Bağdat</h2>\n\n<p>\n	İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, ilk vekil, İmam Mehdi (a.s)&rsquo;ın emriyle Bağdat&rsquo;a gitti. Bağdat, d&uuml;şmanın g&ouml;z&uuml;nden uzaktı ve Samerra&rsquo;daki baskı orada yoktu. Osman b. Said, &uuml;zerine d&uuml;şen ağır vazifeyi orada en g&uuml;zel şekliyle yerine getirebilirdi.</p>\n\n<h2>\n	Osman b. Said&rsquo;in Naipliğinin Halkın İ&ccedil;inde Sabitleştirilmesi</h2>\n\n<p>\n	Osman b. Said&rsquo;in, &ouml;mr&uuml;n&uuml; ihlaslı bir şekilde 10. ve 11. İmam&rsquo;a hizmette ge&ccedil;irmesi ve her iki İmam&rsquo;ın nezdinde y&uuml;ksek bir mevkiye sahip olması, onun vekillik ve doğruluğunda hi&ccedil;bir ş&uuml;pheye yer bırakmıyor. &Ouml;zellikle, İmam Hasan Askeri (a.s)&rsquo;ın m&uuml;barek &ouml;m&uuml;rlerinin son g&uuml;nlerinde Osman b. Said&rsquo;in İmam (a.s)&rsquo;ın bakıcılığını yapmış, gusl&uuml;nde bulunmuş ve İmam (a.s)&rsquo;ı kefenleyip defnetmiş olması onun İmam-ı Zaman (a.s)&rsquo;ın ger&ccedil;ek naibi olduğunu kesin bir şekilde ortaya koymaktadır. Onun bu se&ccedil;kin konumu, has Şiilerin, mucize istemeden Ondan itaat edip, emirlerini yerine getirmelerine sebep olmuştu. Ama, şiilerin geneli Osman b. Said&rsquo;in konumundan haberleri yoktu ve İmam (a.s)&rsquo;ın gaybetinden sonra kime başvuracaklarını bilmiyorlardı. &Ouml;te yandan, devlet ve bazı fırsat&ccedil;ılar, İmam Hasan Askeri (a.s)&rsquo;ın halifesi olmadığı yolunda propaganda yapmışlardı. Bu nedenlerden dolayı Şiiler Osman b. Said&rsquo;e humus vermekten &ccedil;ekiniyorlardı ondan. Şiiler, 12. İmam (a.s)&rsquo;ın vekili olduğunu ispatlaması i&ccedil;in keramet istiyorlardı. Bu nedenle Osman b. Said, bazı zamanlar İmam (a.s)&rsquo;ın vasıtasıyla kerametler g&ouml;stererek. Bu şekilde İmam (a.s)&rsquo;ın vekili olduğunu ispat ediyordu. Bu konuda bazı hikayeler de nakledilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	1- Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo; adlı eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Muhammd b. Ali Esved (r.a.) diyor ki: Bir g&uuml;n kadının biri bana bir kumaş verdi ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Bunu Osman b. Said&rsquo;e ver.</p>\n\n<p>\n	Ben o kumaşı diğer bir&ccedil;ok kumaşla birlikte Osman b. Said&rsquo;e vermek &uuml;zere Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;m. Bağdat&rsquo;a ulaştığımda Osman b. Said onları Muhammed b. Abbas-ı Kummi&rsquo;ye vermemi s&ouml;yledi. Ben de o kadının verdiği kumaş dışında hepsini ona verdim.</p>\n\n<p>\n	Bir m&uuml;ddet sonra Osman b. Said bana haber yollayarak yaşlı kadının verdiği kumaşı istedi. Bunun &uuml;zerine, o kadının da İmam malı olarak bana bir kumaş verdiğini hatırlamdım. Onu aradım, ama bulamadım. Osman b. Said bana ş&ouml;yle dedi:</p>\n\n<p>\n	-&Uuml;z&uuml;lme onu yakında bulacaksın.</p>\n\n<p>\n	Sonra onu buldum. Oysa yanımdaki malların listesi Osman b. Saidi&rsquo;de yoktu.&rdquo;</p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar ş&ouml;yle diyor: &ldquo;Babam, Allah&rsquo;ın rahmetine kavuştuğu zaman bana bir miktar mal verdi ve bir alamet belirledi. Bu alametten Allah-u Teala&rsquo;dan başka kimsenin haberi yoktu. Sonra: &ldquo;Kim bu alameti s&ouml;ylerse malı ona verirsin.&rdquo; dedi.</p>\n\n<p>\n	Muhammed b. İbrahim b. Mehziyar daha sonra ş&ouml;yle diyor: &ldquo;Bağdat&rsquo;a gittim ve &ldquo;Han&rdquo; mahallesinde bir eve yerleştim. İkinci g&uuml;n biri gelip kapıyı &ccedil;aldı. Hizmet&ccedil;iye: &ldquo;Git bak kimdir&rdquo; dedim. Hizmet&ccedil;i de, &ldquo;Kapının &ouml;n&uuml;nde yaşlı birisi var&rdquo; dedi. Ben o yaşlı adama: &ldquo;Buyurun, i&ccedil;eri gelin&rdquo; dedim. O da gelip oturdu ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Ben Amri&rsquo;yim (Osman b. Said). Yanında olan mallar şunlardır. Onları bana teslim et.</p>\n\n<p>\n	Babam s&ouml;ylemiş olduğu alameti de s&ouml;yledi. Ben de malları ona teslim ettim.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<h2>\n	Birinci Vekilin Vefatı</h2>\n\n<p>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan sonra H. K. 264 ya da 265 yılında Bağdat&rsquo;ta vefat etti ve m&uuml;barek naaşı orada toprağa verildi. Kabri bug&uuml;ne kadar &ouml;nemli ziyaret yerlerinden birisi olmuştur.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<h2>\n	Hz. Mehdi (a.s)&rsquo;ın Birinci Vekil İ&ccedil;in Başsağlığı Mektubu Yollaması</h2>\n\n<p>\n	İmam Zaman (a.s)&rsquo;ın birinci naibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, Şiiler b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;ye boğuldular. İmam (a.s) da &ccedil;ok mahzun olmuş ve Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;a bir başsağlığı mektubu g&ouml;ndermişti. İmam (a.s) bu mektubunda, vazifesini eksiksiz yerine getirdiğinden dolayı Osman b. Said&rsquo;den tam anlamıyla razı olduğunu belirtip, onun i&ccedil;in Allah&rsquo;tan af ve mağfiret diliyorlar. Ayrıca onun olmayışından yalnızlık hissettiğini ve oğlunu onun yerine vekil se&ccedil;tiğini buyuruyordu bu mektupta. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;tan geldik, Allah&rsquo;a d&ouml;neceğiz. Allah&rsquo;ın emrine teslim ve ilahi kazaya razıyız. Baban saadetli bir şekilde yaşadı ve g&uuml;zel bir şekilde d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Allah ona rahmet etsin. Onu kendi dost ve velilerinin i&ccedil;ine katsın. O her zaman onların yolunda &ccedil;aba g&ouml;sterdi ve kendisini Allah&rsquo;a yaklaştıracak şeyler i&ccedil;in &ccedil;ok &ccedil;alıştı. Allah-u Teala onun y&uuml;z&uuml;n&uuml; ak etsin ve hatalarını bağışlasın.&rdquo;</p>\n\n<p>\n	Diğer bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah sana b&uuml;y&uuml;k m&uuml;kafat ve g&uuml;zel sabır versin. Biz ve siz bu olaydan dolayı gamlı ve &uuml;zg&uuml;n&uuml;z. Onun ayrılığından dolayı siz ve biz h&uuml;zne boğulduk. Allah onu sevindirsin. Ne mutlu ona ki, Allah ona senin gibi bir evlat vermiştir. Sen onun yerine ge&ccedil;ecek, vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret dile.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Bu mektuplara dikkat eden, onun İmam Zaman (a.s)&rsquo;ın yanındaki makamının ne kadar y&uuml;ce olduğunu anlar.</p>\n\n<h2>\n	Birinci Naib&rsquo;in Naklettiği Hadislerden Bir Ka&ccedil;ı.</h2>\n\n<p>\n	Osman b. Said&rsquo;in naiplik s&uuml;resinin &ccedil;ok az oluşu ve beş yıldan fazla s&uuml;rmemesi dikkate alınır, yine o d&ouml;nemdeki siyasi ve i&ccedil;timai durumlar ve gaybet d&ouml;neminin ilk zamanlarının &ouml;zellikleri g&ouml;z &ouml;n&uuml;nde tutulursa, zamanının &ccedil;oğunu bir yandan Şiileri İmam (a.s)&rsquo;ın gizli yaşadığına inandırmaya, &ouml;te yandan d&uuml;şmanları ve h&uuml;k&uuml;met memurlarını İmam (a.s)&rsquo;ı takip etmekten me&rsquo;yus edip caydırmaya &ccedil;alışmakla ge&ccedil;irdiğinden fazla hadis nakletme fırsatı bulamamıştır. Bu y&uuml;zden onun vasıtasıyla tevki ve hadisler azdır. Burada Birinci Naib&rsquo;ten nakledilen bazı hadisler ve olaylara değinmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	1- Muhammed b. İbrahim b. İshak, Ebu Ali b. Hammam&rsquo;dan nakleder: Muhammed b. Osman-ı Amri&rsquo;den (İkinci Naip) duydum, ş&ouml;yle diyordu: Babamdan duydu, diyordu ki: Ben İmam Hasan Askeri (a.s)&rsquo;ın yanındaydım, İmam (a.s)&rsquo;a babalarından rivayet edilen şu hadisi sordular: &ldquo;Yery&uuml;z&uuml; kıyamete kadar asla Allah&rsquo;ın, halkın &uuml;zerine olan h&uuml;ccetinden boş kalmaz. Ş&uuml;phesiz ki zamanın imamını tanımadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml;yle, (yani şirk ve k&uuml;f&uuml;r &uuml;zerine) &ouml;lm&uuml;ş olur.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	-G&uuml;n&uuml;n aydınlığı nasıl haksa bu hadis de haktır.</p>\n\n<p>\n	İmam&rsquo;(a.s)&rsquo;a ş&ouml;yle denildi:</p>\n\n<p>\n	Ey Peygamber&rsquo;in oğlu! Sizden sonraki h&uuml;ccet ve imam kimdir?</p>\n\n<p>\n	İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Oğlum Muhammed benden sonraki imam ve h&uuml;ccettir. Kim onu tanımadan &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş olur. Bilin! Onun gaybeti olacaktır. Cahiller bu konuda şaşkına d&ouml;necek, batılın peşinden gidenler helak olacaktır. Onun zuhuru i&ccedil;in zaman belirleyenler yalan s&ouml;ylerler. Sonra o kıyam edecektir. Başının &uuml;st&uuml;ndeki beyaz bayrakların, Kufe&rsquo;nin&nbsp; y&uuml;ksekliklerinde (Necef) haraket ettiğini g&ouml;r&uuml;r gibiyim.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	2- İshak b. Yakup ş&ouml;yle diyor: Osman b. Said&rsquo;in (İmam Zaman (a.s)&rsquo;ın birinci naibi) ş&ouml;yle dediğini duydum: &ldquo;Iraklılardan biri yanıma geldi. İmam (a.s) i&ccedil;in bir miktar mal getirmişti. İmam (a.s) onu geri verip ş&ouml;yle buyurdu: &ldquo;Amcaoğlunun hakkı olan 400 dirhemi ayır.&rdquo; Adam &ccedil;ok şaşırdı. Mallarının hesabını yeniden g&ouml;zden ge&ccedil;irdiğinde, amcasının oğluna ait olan yaptığı yeri -ki onun elindeydi- yarısını vermiş, yarısınıda vermediğini anladı. Sonra biraz daha dikkatli hesap yaptığında onun yerden d&uuml;şen payının, İmam (a.s)&rsquo;ın buyurduğu gibi 400 dirhem olduğunu g&ouml;rd&uuml; O&rsquo;da bu miktarı ayrırıp geri kalanı teslim etti. İmam (a.s)&rsquo;da kabul etti.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	3- Zohri ş&ouml;yle diyor: &ldquo;İmam zaman (a.s)&rsquo;ı gerektiği kadar aradım ve bu yolda &ccedil;ok malım gitti. Sonra Osman b. Said&rsquo;in gittim. İmam ((a.s)&rsquo;ı g&ouml;rmek i&ccedil;in onun hizmeti&ccedil;iliğini yapmaya başladım.</p>\n\n<p>\n	Birg&uuml;n İmam Zaman (a.s)&rsquo;ı sordum ondan. O&rsquo;da, &ldquo;O&rsquo;na ulaşamazsın&rdquo; dedi. Bende g&ouml;rmek i&ccedil;in &ccedil;ok ısrar ettim. O&rsquo;da&rdquo; Yarın sabah gel&rdquo; dedi. Ertesi g&uuml;n sabahleyin yanına gittiğimde herkesten g&uuml;zel, kokulu bir gen&ccedil;i tacirlerin giydiği elbiseyle g&ouml;rd&uuml;m...</p>\n\n<p>\n	O&rsquo;nu g&ouml;rd&uuml;ğ&uuml;m zaman, Osman b. Said&rsquo;in yanına gittim. O&rsquo;ndan bazı sorular sordum. Ne sorduysam cevap verdi. Sora eve girmek i&ccedil;in gittim- O ev &ccedil;ok da g&uuml;zel değildi-. Osman b. Said bana &ldquo;eğer başka bir şey sormak istiyrosan sor. &Ccedil;&uuml;nk&uuml; bundan sonra artık O&rsquo;nu g&ouml;rmeyeceksin.&rdquo; dedi. Benden soru sormak i&ccedil;in peşinden gittim. Ama O dinlemedi; eve girdi. Ama giderken şu iki c&uuml;mleyi buyurdu:</p>\n\n<p>\n	&ldquo;Mel&rsquo;undur, mel&rsquo;undur, işa<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a>&nbsp;namazını, yıldızların ok gibi ge&ccedil;tiği zamana kadar saklayan. Mel&rsquo;undur, meldundur sabah namazını, yıldızların kaybolduğu zamana kadar saklayan.&rdquo; Sonra i&ccedil;eri girdi.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<h2>\n	Ebu Cafer Muhammed b. Osman b. Said Amri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın 4 naibinden ikincisi, birinci naib Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;dır. O, İmam Hasan Askeri (a.s) tarafında babası hayattayken, Ğaip İmam (a.s)&rsquo;ın naibi olacak diye tanıtlımıştı. Osman, b. Said&rsquo;de &ouml;leceği sırada vekilliği İmam Zaman (a.s)&rsquo;ın emriyle oğlu Muhammed&rsquo;e devretti.</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Naip Olduğuna Dair Delil</h2>\n\n<p>\n	İmam Hasan Askeri (a.s), hayattayken, Muhammed b. Osman&rsquo;ın İmam Mehdi (a.s)&rsquo;ın naip ve vekili olduğunu a&ccedil;ıklamıştı. Yemen şiilerinden bir grup Samirra&rsquo;ya&nbsp; geldikleri zaman İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardılar. İmam(a.s), Muhammed b. Osmanın babası, Osman b. Said&rsquo;i &ccedil;ağırtıp onun vekilliğini ve emin olduğunu a&ccedil;ıkladılar. Sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Şahid olun Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise benim oğlum ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	İmam (a.s), gelecekte yalancı naiplerin Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamaları ve Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamalrı ve Onun naipliğini sabitleştirmek i&ccedil;in O&rsquo;nu tanıtmıştı.</p>\n\n<p>\n	İmam Hasan Askeri (a.s) bir başka yerde, daha a&ccedil;ık bir şekilde Onun g&uuml;venirliğini ve emanetliğini ve emanetdarlığını teyid etmiştir İmam (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman), her ikiside g&uuml;venilir ve emmindirler. Sana neyi ulaştırsalar bendendir. Sana ne deseler benden taraf diyorlar. &Ouml;yleyse onları dinle, ne deseler itaat et. &Ccedil;&uuml;nk&uuml; g&uuml;venilir ve emindirler.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Yine babası Osman b. Said, onun vekilliğini, İmam Zaman (a.s)&rsquo;ın emriyle a&ccedil;ıklamıştı.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	Bunların hepsinden daha &ouml;nemli olan, İmam Zaman (a.s)&rsquo;ın O&rsquo;nun hakkında yazdığı mektuplar ve &ouml;vg&uuml;lerdir. Onlar, Muhammed b. Osman&rsquo;ın naip olduğunu a&ccedil;ık delilleridirler. Aşağıda İmam (a.s)&rsquo;ın O&rsquo;nun hakkında buyurduğu n&uuml;barek s&ouml;zlerinden bazılarını getiriyoruz:</p>\n\n<p>\n	1- Osman b. Said&rsquo;in vefatından sonra, İmam Mehdi (a.s)&rsquo;ın ilk olarak hitap ettiği kişi, O&rsquo;nun oğlu Muhammed b. Osmandır. İmam (a.s) birinci naibin &ouml;l&uuml;m&uuml;n&uuml; Ona başsağlığı dileyip, yazdığı mektupta Muhammed b. Osman&rsquo;ın şahsiyetine ve onun naipliğine işaret buyurmuşlardır. Biz o mektubun bazı b&ouml;l&uuml;mlerini babasının yaşamını anlatırken nakletmiştık. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmuştu: &ldquo;Osman b. Said&rsquo;in saadetinin kemali, Allah&rsquo;ın O&rsquo;na senin gibi bir evlad vermesidir. Sen O&rsquo;nun yerne ge&ccedil;ecek ve vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret iste.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar-i Ahvazi ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Osman b. Said&rsquo;in vefatından sonra bana ş&ouml;yle bir mektup geldi: &ldquo;Allah O&rsquo;nun Oğlunu hıfzetsin. O (Muhammed b. Osman), babasının zamanında bizim itimat ettiğimiz birisiydi. Allah O&rsquo;ndan ve babasından razı olsun. Allah babasının ruhunu şad etsin. O da bizim yanımızda babası gibidir ve Onun yerine oturmuştur. Bizim emrimizin aynısını emrediyor, bizim emrimize g&ouml;re amel ediyor. Allah O&rsquo;nu teyid etsin. &Ouml;yleyse sende Onun s&ouml;z&uuml;n&uuml; kabul et ve O&rsquo;nun hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; bil.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: &ldquo;Osman b. Said (r.a) vefat ettiği zaman, daha &ouml;nceki (Osman b. Said&rsquo;in zamanındaki) hat&rsquo;la bir mektup oğlu Ebu Cafer&rsquo;in (Muhammed b. Osman) onun makamına&nbsp; se&ccedil;ildiği konusunda geldi.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	4- İshak b. Yakup ş&ouml;yle diyor: &ldquo;Muhammed b. Osman&rsquo;dan kafamı karıştıran soruları yazdığım mektubu İmam Zaman (a.s)&rsquo;ın huzuruna taktim etmesini rica ettim. O&rsquo;da kabul etti İmam (a.s)&rsquo;ın hatlıyla şu anlamda bir cevap geldi: &ldquo;Muhammed b. Osman, Allah ondan ve ondan &ouml;nce babasından razı olsun, benim g&uuml;vendiğim birisidir. Mektupu benim mektubumdur.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Bu mektup &ccedil;ok uzun ve &ouml;nemli fıkhi, i&ccedil;timai vb. gibi konuları i&ccedil;erdiği i&ccedil;in ileride onu geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	5- Bir başka mektupta ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	&ldquo;O, bu haliyle bizim itimat ettiğimiz kimsedir. Onun yanımızda Onu razı edecek bir makamı vardır. Allah l&uuml;t&uuml;f ve keremini onun hakkında &ccedil;ok etsin. &Ccedil;&uuml;nk&uuml; O iyi bir hadimdir. B&uuml;t&uuml;n &ouml;zle &ouml;vg&uuml;ler onun&nbsp; i&ccedil;indir. Bu konuda şeriki yoktur. Selat ve Selam Hz. Muhammed (s.a.a) ve O&rsquo;nun Ehli beyt&rsquo;inin &uuml;zerine olsun.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<h2>\n	Kelami, Fikhi İ&ccedil;timali v.b Gibi Meselelerde Şiilerin Mercii</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın yaşamını İmam (a.s)&rsquo;ın ikinci naibi olarak nicelediğimizde, onun naklettiği hadislere e onun vasıtasıyla gelen mektuplara g&ouml;z attığımızda şu noktayı kolayca anlayabiliriz: &Ccedil;eşitli b&ouml;lgelerdeki şiiler ve İmam (a.s)&rsquo;ın vekilleri kelami, O&rsquo;na başvuruyordular. O&rsquo;da İmam (a.s)&rsquo;la irtibat halinde olduğu i&ccedil;in şiilerin bu sorunlarını hallediyordu.</p>\n\n<p>\n	Bunlardan bir ka&ccedil;ını &ouml;rnek olarak aşağıda getiriyoruz.</p>\n\n<p>\n	&ldquo;Ebul Hasan Ali b. Ahmed Dellal Kummi ş&ouml;yle diyor: &ldquo;Şiilerden bir grup, Allah&rsquo;ın Masum İmamlara (a.s) yaratma ve rızık verme kudretini verip- vermediği konusuna ihtilafa d&uuml;şm&uuml;şlerdi. Bir grup, yaratma ve rızık verme kudretinin devredilmesinin imak&acirc;sız olduğunu s&ouml;yl&uuml;yorlar. &Ccedil;&uuml;nk&uuml; cisimleri Allah&rsquo;tan başka kimse yaratmazdı. Bir başka grupta, Allah&rsquo;ın İmamlara (a.s) yaatma ve rızık verme kuduretini verdiğini ve bu işi onlara devrettiği inancında idiler. Bu mesele &uuml;st&uuml;nde b&uuml;y&uuml;k ihtilaflar doğdu. Birisi, &ldquo;neden bu mesele i&ccedil;in Ebu Cafer Muhammed b. Osman Amri&rsquo;ye baş vurup ondan sormuyorsunuz? O hakkın ne olduğunu s&ouml;yler. &Ccedil;&uuml;nk&uuml; O İmam Zaman (a.s)&rsquo;ın sefiri ve vasıtasıdır. Onların hepsi Ebu Cefer&rsquo;e m&uuml;racaa etmeyi ve s&ouml;z&uuml;n&uuml; kabul etmeyi kabul ettiler. Meseleyi yazıp, ona yolladılar. İmam Zaman (a.s)&rsquo;dan O&rsquo;na şu nalam da bir mektup geldi: &ldquo;Ş&uuml;phesiz ki yanlız Allah cisimleri yaratmakta ve rızıkları taksim etmektedir. &Ccedil;&uuml;nk&uuml; O ne cisimdir, nede cisimde hal. Hi&ccedil; bir şey ona benzemez. O duyan ve bilendir. İmamlar (a.s) Allah&rsquo;tan istiyolar, O da yaratıyor. Onlar Allah&rsquo;tan istiyorlar, Allah&rsquo;tan İmamlar(a.s)&rsquo;ın hakkını y&uuml;celtmek ve isteklerini yerine getirmek i&ccedil;in kendisi rızık veriyor.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vasıtasıyle gelen mektuplerın bazılarını nakledersek &uuml;steki konu daha iyi anlaşılacaktır.</p>\n\n<h2>\n	1- İSHAK BİN YAKUB&rsquo;A MEKTUB</h2>\n\n<p>\n	&Ouml;nemli mektuplardan birisi Muhammed b. Osman&rsquo;ın vasıtasıyla İmam Zaman (a.s)&rsquo;ın İshak b. Yakub&rsquo;a yazdığı mektuptur. Bu mektupta &ouml;nemli konulara değinilmiştir. Daha &ccedil;ok toplumsal meseleler ele alınmıştır. Bu y&uuml;zden &ouml;nemli bir yere sahiptir. Bu mektupta, halkın b&uuml;y&uuml;k ğaybetteki vazifeleri belirlenmiş, ğaybetin sebebi a&ccedil;ıklanmış ve bazılarının kimliği a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&Ouml;nemine binaen bu m&uuml;barek mektubu burada naklediyoruz:</p>\n\n<h3>\n	ESEDİ&#39;NİN SORULARI<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><strong>[80]</strong></a></h3>\n\n<p>\n	<em>Ebu&#39;l Hasan Muhammed bin Cafer-i Esed&icirc; ş&ouml;yle diyor: Şeyh Ebu Caferi Muhammed bin Osman-i Amr&icirc; Allah ruhunu mukaddes kılsın- tarafından, Sahib-uz Zaman&#39;a (a.f) sorulan soruların cevabında bana ulaşan mektuplardan biri de şudur:</em></p>\n\n<p>\n	G&uuml;neşin doğuş ve batışında namaz kılmak hakkındaki sorduğun soruya gelince, eğer durum -g&uuml;neşin şeytanın iki boynuzu arasından doğup batması- halkın dediği gibi olursa, şeytanın burnunu, namazdan daha iyi yere s&uuml;rtecek ne var ki. &Ouml;yleyse namaz kıl ve şeytanın burnunu yere s&uuml;r.</p>\n\n<p>\n	Bize vakfedilen veya bize mahsus kılınıp sonra sahibinin ona ihtiya&ccedil; duyduğu mesele hakkındaki sorduğun soruya gelince; teslim edilmeyen her şeyde sahibi muhtardır (isterse kendisine g&ouml;t&uuml;r&uuml;r, isterse teslim eder). Ama teslim ettiği malda, ister muhta&ccedil; olsun, ister muhta&ccedil; olmasın, ister ona ihtiya&ccedil; duysun, ister duymasın artık yetkisi yoktur.</p>\n\n<p>\n	Bizim malımızdan elinde bulunanı helal bilen ve bizim emrimiz olmaksızın kendi malında tasarruf ettiği gibi o malda tasarruf eden kimse hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Kim, bizim emrimiz olmaksızın, o malı kendi malı gibi harcarsa mel&#39;undur; ve kıyamet g&uuml;n&uuml; biz onun hasmı olacağız. Nitekim Resulullah (s.a.a) buyurmuştur ki: &quot;Kim Ehl-i Beytimden Allah&#39;ın haram kıldığı şeyi helal sayarsa, benim dilimle ve duası kabul olan her peygamberin diliyle lanete uğramıştır.&quot; &Ouml;yleyse kim bize zulmederse, bize zulmeden zalimlerin sırasında yer alacak ve Allah&#39;ın laneti onun &uuml;zerine olacaktır. &Ccedil;&uuml;nk&uuml; Allah Teala buyurmuştur ki: &quot;Bilin ki, Allah&#39;ın laneti zalimlerin &uuml;zerinedir.&quot;</p>\n\n<p>\n	S&uuml;nnet edilmesi gereken deri, s&uuml;nnet ettikten sonra tekrar &uuml;zarsa yine s&uuml;nnet edimeli midir? diye sordug&uuml;n soruya gelince; O derinin kesilmesi gerekir. Zira yery&uuml;z&uuml; kırk g&uuml;n, s&uuml;nnet edilmeyenin idrarından Allah&#39;a feryad (şikayet) edir.</p>\n\n<p>\n	&quot;Namaz kılanın &ouml;n&uuml;nde ateş, fotoğraf, kandil olursa onun namazı doğru mudur? Halk bu meselede ihtilaf etmiştir&quot; diye sorduğun meseleye gelince; Putlara ve ateşe tapmayanların evlatlarından olursa ateş, fotoğraf ve kandilin karşısında namaz kılmasının sakıncası yoktur. Ama puta ve ateşe tapanların evlatlarının bunların karşısında namaz kılmaları c&acirc;iz değildir.</p>\n\n<p>\n	Bir adamın, bize ait olan araziyi, m&uuml;kafat kazanmak ve bize yakın olmak i&ccedil;in onu onarmasının ve yaptığı masrafı &ccedil;ıkardıktan sonra geri kalanı bize g&ouml;ndermesinin caiz olup olmaması hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Başkasının malında, onun izni olmaksızın tasarruf etmek c&acirc;iz değildir; o halde bizim malımızda iznimiz olmaksızın tasarruf etmek nasıl c&acirc;iz olabilir? Kim bizim emrimiz ve iznimiz olmaksızın malımızda tasarruf ederse, Allah&#39;ın ona haram kıldığı şeyi helal saymıştır. Yine kim haksız yere bizim malımızdan bir şey yerse, ateş yemiş gibidir, yakında da cehennem ateşine atılacaktır...&quot;</p>\n\n<h3>\n	İSHAK BİN YAKUB&#39;A MEKTUBU</h3>\n\n<p>\n	<em>Muhammed bin Yakub-i Kuleyn&icirc;, İshak bin Osman-i Amri&#39;den, sorduğum zor meseleleri i&ccedil;eren mektumu Hz.Sahib-uz Zaman&#39;ın huzuruna ulaştırmasını rica ettim. Mektubumun cevabı, mevlamız Sahib-uz Zaman (a.s)&#39;ın kendi hattıyal bana ulaştı.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><strong>[81]</strong></a></em></p>\n\n<p>\n	<em>Mektubun cevabı ş&ouml;yledir:</em></p>\n\n<p>\n	&quot;Akraba ve amcoğullarından beni inkar etmeleri hakkındaki sorduğun soruya gelince; -Allah seni hidayet edip direnişli kılsın- bilmelisin ki, Allah&#39;la hi&ccedil; kimse arasında akrabalık bağı yoktur. Kim beni inkar ederse benden değildir; onun yolu, Nuh&#39;un oğlunun yoludur. Amcam Cafer ve oğlanlarının yolu (ve tutumu)na gelince, onların yolu Yusuf (a.s)&#39;ın kardeşlerinin yoludur.</p>\n\n<p>\n	Biraya gelince, onun i&ccedil;ilmesi haramdır. Ama şalgam suyunun i&ccedil;ilimesinin sakıncası yoktur.</p>\n\n<p>\n	Sizin mallarınıza gelince; onları kabul etmemiz p&acirc;k olmanız i&ccedil;indir. &Ouml;yleyse isteyen versin istemeyen vermesin. Allah&#39;ın bize verdiği; size veridiğinden daha hayırlıdır.</p>\n\n<p>\n	Ferecin (zuhurun ger&ccedil;ekleşmesiyle hasıl olacak kurtuluşun) ortaya &ccedil;ıkmasına gelince; o, Allah&#39;ın iradesine bağlıdır. Zuhur i&ccedil;in vakit belirleyenler yalan s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s)&#39;ın &ouml;ld&uuml;r&uuml;lmediğini sananın s&ouml;z&uuml;ne gelince; onun bu s&ouml;z&uuml;, k&uuml;f&uuml;r (hakkı gizleme) yalan ve sapıklıktır.</p>\n\n<p>\n	Vuku bulan vakıalara gelince; o vakıalarda, hadiselerimizi rivayet edenlere m&uuml;racaat ediniz. Zira onlar, sizlere olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetiyim.</p>\n\n<p>\n	Muhammed bin Osman-i Amriv&icirc;&#39;ye gelince; -Allah ondan ve babasından razı olsun- O benim g&uuml;vendiğim şahıstır, onun yazısı benim yazımdır.</p>\n\n<p>\n	Muhammed bin Ali bin Mehziyar-i Ehvazi&#39;ye<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> gelince; yakında Allah onun kalbini d&uuml;zeltecek ve ş&uuml;pheyi ondan giderecektir.</p>\n\n<p>\n	Bize g&ouml;nderdiğin şeye gelince; biz ancak p&acirc;k ve tertemiz olanı kabul ediyoruz. Muganniye cariyenin semeni haramdır.</p>\n\n<p>\n	Muhammed bin Şazan bin Neim&#39;e gelince; o biz Ehl-i Beyt&#39;in şialarındandır.</p>\n\n<p>\n	Ebu&#39;l Hattap Muhammed bin Eb&icirc; Zeyneb-i Ecda&#39;ya gelince; o mel&#39;undur; onun ashabı da mel&#39;undur. Onunla aynı fikire sahip olanlarla oturup kalma. Ben onlardan beriyim, babalarım (a.s) da onlardan berildirler.</p>\n\n<p>\n	Bizim malımızı ellerinde bulunduranlara gelince; kim onlardan bir şeyi halal bilip yerse ateş yemiştir.</p>\n\n<p>\n	Humusa gelince; humus şialarımız i&ccedil;in halal kılınmıştır. Zuhur edeceğimiz vakte kadar, veladetleri p&acirc;k ve temiz olması i&ccedil;in onlara halal edilmiştir.</p>\n\n<p>\n	Allah&#39;ın dininde ş&uuml;phe eden kavmin, bize g&ouml;nderdikleri şeylerden dolayı pişman olmalarına gelince: Geri &ccedil;evrilmesini isteyenlerin malını geri &ccedil;evirdik, bizim şekkakların (&ccedil;ok ş&uuml;phe edenlerin) malına ihtiyacımız yoktur.</p>\n\n<p>\n	Gaybetin vuku bulmasının nedenine gelince; Allah buyuruyor ki: &quot;Ey iman edenler! Size a&ccedil;ıklanırsa hoşunuza gitmeyecek olan şeyleri sormayın&quot;. Babalarımdan her birinin boyunda, zamanlarındaki tağutların bey&#39;ati vardı, ama ben &ouml;yle bir zaman kıyam edeceğim ki, tağutlardan hi&ccedil; birinin bey&#39;at boynumda olmayacaktır.</p>\n\n<p>\n	Benim gaybetim d&ouml;neminde benden faydalanmak ya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehl-i i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri g&ouml;rmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin &ccedil;abuk olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin ferecinizdir (Kurtuluşunuzdur).</p>\n\n<p>\n	Ey İshak bin Yakup (Allah&#39;ın) selamı sana ve hidayete tabi olanlara olsun.&quot;</p>\n\n<h2>\n	Yalanci Naiplerin &Ccedil;alişmalarinin Başlamasi</h2>\n\n<p>\n	İleride de g&ouml;r&uuml;leceği gibi, yalancıların naiplik iddia etmeleri, ikinci naip Muhammed b. Osman&rsquo;ın zamanında başlamıştır.</p>\n\n<p>\n	Birinci naip Osman b. Said&rsquo;in zamanında, yoldan &ccedil;ıkanlar, &ccedil;eşitli sebeplerden dolayı &ccedil;alışma yapamamışlardı. Bu y&uuml;zden bu d&ouml;nemde yalancıların naiplik iddiasında bulunma konusu g&uuml;ndem de değildi. Olsaydı da &ccedil;ok zayıf bir şekilde vardı ki hissedilmemekteydi. Bu d&ouml;nemde İshak-ı Ahmer ve Baktani gibilerin olma ihtimali varsa da bunların ikinci d&ouml;nemde oldukları ihtimali de vardır.</p>\n\n<p>\n	Yalancı naiplerin birinci naibin d&ouml;neminde&nbsp; olmamalarının &ccedil;eşitli sebepleri vardır:</p>\n\n<p>\n	1- Osman b. Said tanınmış ve g&uuml;venilir şialradan idi. Daha &ouml;ncede değindiğimiz gibi O, k&uuml;&ccedil;&uuml;k ğaybetten &ouml;nce hem İmam Hadi (a.s)&rsquo;ın, hem İmam Hasan Askeri (a.s)&rsquo;ın vekilleri idi. Hatta bazılarına g&ouml;re İmam Cevad (a.s)&rsquo;ında vekili idi. İmamlar (a.s)&rsquo;ın yanında yıllarca kaldığı i&ccedil;in şiilerin i&ccedil;inde &ouml;nemli bir yere sahipti. Bu y&uuml;zden yalancılar Onun zamanında varlıklarını g&ouml;stermediler.</p>\n\n<p>\n	2- Siyasi ve i&ccedil;timai şartlar kimsenin yalan yere niplik iddia etmesine m&uuml;sait değildi. Ğaybet-i Suğra&rsquo;nın ilk zamanlarında Abbasiler b&uuml;t&uuml;n imkanlarıyla İmam Mehdi (a.s)&rsquo;ı ve yaranlarını bulup, onları &ouml;ld&uuml;rmek istediklerinden, Osman b. Said&rsquo;den başka kimse &ouml;l&uuml;m&uuml; g&ouml;ze alamıyordu. Bu y&uuml;zden Onun bu d&ouml;nemde ki naipliği b&uuml;y&uuml;k cihaddan sayılıyordu.</p>\n\n<p>\n	3- İmam (a.s)&rsquo;ın halkla olan irtibatının naiplerinin vesilesiyle olduğu, halkın i&ccedil;ine tam olarak yerleşmemişti. Halkın b&ouml;yle bir şeye adet edebilmesi i&ccedil;in zamanın ge&ccedil;mesi gerekiyordu. Bu da birinci d&ouml;nemde ger&ccedil;ekleşiyordu. Yalancılar, halkın b&ouml;yle birşeye adet edindiklerini g&ouml;rd&uuml;klerinde kendilerinin naip olduğu iddia etmeye başladılar.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	İkinci naip Osman b. Said&rsquo;in d&ouml;neminde İmam (a.s)&rsquo;ın vekili olduklarını iddia eden yalancılar şunlardır:</p>\n\n<p>\n	1- Ebu Muhammed Hasan şerii</p>\n\n<p>\n	2- Muhammed b. Nusayr Numeyri</p>\n\n<p>\n	3- Ahmed b. Hilal Abartai</p>\n\n<p>\n	4- Ebu Tahir Muhammed b. Ali b. Bilal.</p>\n\n<p>\n	5- Ebubekr Muhammed b. Ahmed b. Osman. Ebubekr Bağdadi diye meşhurdu. Muhammed b. Osman&rsquo;ın kardeşinin oğluydu.</p>\n\n<p>\n	6- H&uuml;seyin b. Mensur Halla&ccedil; . H&uuml;seyin b. Mansur&rsquo;un yalan yere naipliğini iddia ettiği s&ouml;yleniyor. Ama O sofilerdendi. Fakat Şeyhin &ldquo;el -Ğaybet&rdquo; adlı eserinde naklettiği mektuplar onun da naiplik iddiasında bulunduğunu g&ouml;stermektedir.</p>\n\n<p>\n	H&uuml;seyin b. Mansur&rsquo;un hakkında bir &ccedil;ok s&ouml;z vardır. Biz sadece İmam Mehdi (a.s)&rsquo;a ait olanları beyan edeceğiz.</p>\n\n<p>\n	7- Şelmeğani, &uuml;&ccedil;&uuml;nc&uuml; naib H&uuml;seyin b. Ruh&rsquo;un zamanında yalan yere naiplik iddia edenlerdi.</p>\n\n<h2>\n	Ebu Muhammed Hasan Şerii</h2>\n\n<p>\n	Şeyh Tusi onun hakkında ş&ouml;yle diyor: ilk olarak yalan yere Hz. Mehdi (a.s)&rsquo;ın naibi oldğunu iddia eden şahıs, Şerii diye tanınan birisiydi. Alimlerden bir grup Ebu Muhammed Telakubra&rsquo;dan O&rsquo;da Ebu Ali Muhammed b. Hamanam&rsquo;dan, şeriinin k&uuml;nyesinin Ebu Muhammed olduğunu naklediyorlar. Telakubra ş&ouml;yle diyor: &ldquo;Adının Hasan olduğu zannediyorum. O, İmam Hadi (a.s)&rsquo;ın, O&rsquo;ndan sonra da İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden sayılıyordu.</p>\n\n<p>\n	İlk olarak Allah&rsquo;ın kendisine vermediği makamı ilan eden o idi. O bu makama layıkta değildi. Allah&rsquo;a ve O&rsquo;nun h&uuml;ccetlerine yalan s&ouml;yleyen ilk O idi. Onların makamına yakışmayan şeyleri nisbet vermişti. Onlar bundan uzaktırlar. Bu y&uuml;zden şiilerde onu melun bilip, ondan uzak durdular. İmam Zaman (a.s) onu lanet eden bir mektup yazdılar. Ebu Muhammed Telakubra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu akidesineden sonra ve m&uuml;lhitliği a&ccedil;ığa &ccedil;ıkmaya başladı. Yalncılar &ouml;nce İmam (a.s)&rsquo;a iftira diyorlardı. Onlar ş&ouml;yle diyorlardı: &ldquo;Biz, İmamın vekilleriyiz. &ldquo;İmanları zayıf olan bazıları da onlara inanıp, alaka g&ouml;steriyorlardı. İşleri doruğa &ccedil;ıkıyordu. Ama sonunda &ccedil;&ouml;z&uuml;l&uuml;p gidiyorlardı. Onlardan bazılar Şelmeğani v.b. gibidirler, Lanetullahi aleyhim ecmain.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<h2>\n	2- Muhammed b. Nusayr Numeyri</h2>\n\n<p>\n	Ebu Abbas b. Nuh ş&ouml;yle diyor: &ldquo;Ebu Nası Hibetullah b. Muhammed, bana, Muhammed b. Nusayr-i Numeyri&rsquo;nin İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden olduğunu s&ouml;yledi. İmam (a.s) vefat ettikten sonra Muhammed b. Osman&rsquo;ın makamına sahip olduğu iddiasında bulunup, ş&ouml;yle diyordu: &ldquo;Ben Hz. Mehdi (a.s)&rsquo;ın naibiyim.&rdquo; Ama Allah onu rezil etti. &Ccedil;&uuml;nk&uuml; m&uuml;lhid ve cahilliği ortaya &ccedil;ıktı. Muhammed b. Osman&rsquo;da ona lanet edip, ondan uzak durdu. Kendisini ondan gizledi. Numeri Şarii&rsquo;den sonra yalan yere naiplik iddiasında bulundu.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<h2>\n	Muhammed b. Nusayr Numeyrinin Bozuk Akidesi</h2>\n\n<p>\n	Onun kafir ve ilhadi fikileri vardı. Bu fikirlerini halkın i&ccedil;ine yaymaya &ccedil;alışıyordu.</p>\n\n<p>\n	O peygamber olduğunu iddia ediyordu. Ve imam Hadi (a.s)&rsquo;ın onu bu makama se&ccedil;tiğini s&ouml;yl&uuml;yordu. Tenasuh inancına sahipti. İmam Hadi (a.s)&rsquo;ın Allah&rsquo;ına inanıyordu. Mahrem kadınlarla yakınlaşmayı caiz biliyordu Livatı helal etmişti. Numyeri b&uuml;t&uuml;n bunları tevazuyu ve&nbsp; fail&rsquo;in lezzet almasına sebep olacağını s&ouml;yl&uuml;yordu. O ş&ouml;yle diyordu: Allah bunların hi&ccedil; birini kullarına haram etmemiştir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Onun taraftarları, ibadetleri terkedip, haramları helal sayıyorlardı. Onlar, &ldquo;Yahudilik haktır. Biz onlardan değiliz. Hırıstiyanlık haktır, biz onlardan değiliz.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	Numeyriyye fırkası, Muhammed Nusayr Nurmeyri&rsquo;ye ait olan bir fırkadır. Onlar, İmam Hadi (a.s)&rsquo;ın zamanında O&rsquo;nun (a.s) İmametine inanıylardı. O&rsquo;ndan (a.s) sonra yoldan &ccedil;ıkıp, Muhammed b. Nusayr Numeyrinin peygamber olduğunu iddia ediyorlardı. Ve İmam Hadi (a.s)&rsquo;ın onu se&ccedil;tiğini s&ouml;yl&uuml;yorlardı.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<h2>\n	3- Ahmed b. Hilal Abartai (Hilali)</h2>\n\n<p>\n	Ahmed b. Hilal, birinci naibin vefatından sonra Hz. Mehdi (a.s)&rsquo;ın ikinci naibi Muhammed b. Osman&rsquo;ın vekaletini indar edip, yoldan &ccedil;ıktı. O doğru yoldan &ccedil;ıkmadan &ouml;nce y&uuml;ksek bir şahsiyeti sardı. Ama yoldan &ccedil;ıktıktan sonra, İmam (a.s), H&uuml;seyin b. Ruh&rsquo;un vasırasıyla onu lanetleyen bir mektup yolladı. Ve şialara, ondan uzaklaşmasını emretti.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	İmam (a.s)&rsquo;ın &uuml;&ccedil;&uuml;nc&uuml; naibi H&uuml;seyin b. Ruh, Abbası halifelerinden Muktadirin (H.K. 321&rsquo;de halife idi) zinadanında, şelmeğani hakkında bazı sabubelere mektup yolladı. İmam (a.s), Ahmed b. Hilal&rsquo;den de beri olduğu mektupta ş&ouml;yle belirtmiştir: &ldquo;Halka haber ver, biz ondan (şelmeğani) beriyiz. Nasıl ki onun benzerlerinden olan Şarili Numeyri,ltilali<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<h2>\n	4- Muhammed b. Ali b. Bilal (Bilali)</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vekilliğine muhalif olanlardan bir diğeri, Ebu Muhammed b. Ali b. Bilal dir. Bilal diye meşhurdur. İmam (a.s)&rsquo;ın mallarını harcamış ve onları geri vermedi. İmam Zaman (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	O, yoldan &ccedil;ıkmadan &ouml;nce 10 ve 11. İmamlarla (a.s) yakın irtibatı olup, &ouml;nemli vekillerden sayılıyordu. Rical alimleri onu &ccedil;ok &ouml;vm&uuml;şlerdi. Ama bu &ouml;vg&uuml;lerin hepsi yoldan &ccedil;ıkmadan &ouml;nceki zamana aitti. Ama &ouml;mr&uuml;n&uuml;n sonuna doğru nefsine ve şeytana uyup, ge&ccedil;miş b&uuml;t&uuml;n amellerini hi&ccedil; etti ve İmam (a.s)&rsquo;ın lanet ettiği insanların arasına girdi. O, yalan yere Hz. Mehdi (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<h2>\n	5- Ebubekir Bağdadi:</h2>\n\n<p>\n	Adı Muhammed b. Ahmed b. Osman&rsquo;dır. İkinci naib Muhammed b. Osman&rsquo;ın kardeşinin oğlu ve birinci naib Osman b. Saidin torunudur.</p>\n\n<p>\n	Amcası Muhammed b. Osman yoldan &ccedil;ıktığını biliyordu. Ama başkalarının haberi yoktu.<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a>&nbsp;Bu y&uuml;zden, Muhammed b. Osman &ouml;zle sahabelerle oturup, İmamlar (a.s)&rsquo;ın s&ouml;z ve hadisleri &uuml;zerinde birbirleriyle sohbet ettiklerinde, Ebubekir Bağdadi i&ccedil;eriye girdiği zaman Muhammed b. Osman &ccedil;evresindekilere, &ldquo;Susun, bu gelen sizin dostlarınızdan değildir&rdquo; diyordu.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<h2>\n	6- N&uuml;seyin b. Mansur Halla&ccedil;</h2>\n\n<p>\n	O daha &ccedil;ok sofı fırkasına mensuptur. Elbette sofi alimlerinin onun hakkında &ccedil;eşitli d&uuml;ş&uuml;nceleri vardı. Bazıları onun kendi gruplarından olmayıp, teşeyy&uuml; olduğunu s&ouml;yluyorlar. O, halife Muktedirin mahkemesinde s&uuml;nni olduğunu, şii olmadığını itiraf etmektedir.</p>\n\n<p>\n	Şeyh Tusi gibi alimler, Onun naipliğini iddia eden yalancılardan olduğunu s&ouml;yl&uuml;yorlarsa, bunun anlamı onun şii olduğu ve velaketi kabul ettiği anlamında değildir. Aksine O, her fırka yada grupla onların inan&ccedil;larına g&ouml;re hareket ediyordu. Buy&uuml;zden şiilerin arasına geldiği zaman, onların vekalet inancından faydalanmıştır. Bu şekilde onlara n&uuml;fuz etmek istiyordu. &Ouml;yleyse, onun yalan yere naipliği iddia ettiğini kabul etsek bile, şii olduğunu kabul etmemiz gerekmiyor.</p>\n\n<h2>\n	İmam-I Zman (A.S)&rsquo;In İkinci Naibinin Gizli Şeylerden Haber Vermesi</h2>\n\n<p>\n	Daha &ouml;ncede değindiğimiz gibi, İmam Zaman (a.s)&rsquo;ın ikinci naibinin d&ouml;neminde (yaklaşık 562- 305 H.K. yılları arasında) bazıları İmam (a.s)&rsquo;ın ğaybetini fırsat bilip kendilerini İmam (a.s)&rsquo;ın naipleri olarak tanıtmışlardı. Bu şekilde i&ccedil;timai bir ş&ouml;hret ve makama kavuşup şiilerin İmam (a.s)&rsquo;a akıttıkları malları şer&rsquo;ı bir izinleri olmadan kullanmak istiyorlardı. Bu y&uuml;zden Muhammed b. Osmanın vazifelerinden biri, yalan yere naiplik iddiasında bulunanları yalanyıp, rezil etmek, kendi naipliğini ispat edip, şiilere bu konuda g&uuml;ven itimad vermekti. Muhammed b. Osman&rsquo;ın naip olduğuna dair delillerden birisi, Hz. Mehdi (a.s)&rsquo;ın inayetiyle Mektuplar ve başka yollarla ğaybi haberler vermesiydi. B&ouml;ylece şiiler ona doğru y&ouml;neliyor ve g&uuml;venli bir şekilde ona yaklaşıyorlardı. Onunla işbirliği yapıp, &ouml;tekilerin yalancı olduklarında ş&uuml;phe etmiyorlardı.</p>\n\n<p>\n	Burada ikinci naibin naklettiği ğaybi haberlerden birini getiriyoruz:</p>\n\n<p>\n	Ebu Cafer Muhammed b. Osman&rsquo;ın kızı &Uuml;mm&uuml; Kulsum ş&ouml;yle diyor: Bir g&uuml;n, Kum ve &ccedil;evresinden, İmam (a.s)&rsquo;a verilmek &uuml;zere bir miktar malı Muhammed b. Osman&rsquo;ın yanına getirmişlerdi. Onların g&ouml;nderdikleri şahıs, Bağdat&rsquo;a gelip, g&ouml;nderilen malları Muhammed bi Osmana teslim ettikten sonra, geri g&ouml;necekleri sırada Muhammed b. Osman malları getiren şahısa ş&ouml;yle dedi: &ldquo;Emanetlerden birisi kaldı, onu vermedin. O nerededir?&rdquo; O da: &ldquo;Efendim, yanımda bir şey kalmadı, hepsini verdim.&rdquo; Muhammed Osman&rsquo;da &ldquo;hayır vermedin. Bir şey daha var. Git yanında ne varsa ara. Ve sana ne verdiklerini d&uuml;ş&uuml;n.&rdquo; O adam da gidip bir ka&ccedil; g&uuml;n d&uuml;ş&uuml;nd&uuml;, eşyalarını aradı ama bir şey bulamadı. Arkadaşlarınında haberi yoktu. Muhammed b. Osman&rsquo;ın yanına gelip, &ldquo;Bana ne verdilerse hepsini size teslim ettim, yanımda başka bir şey yoktur,&rdquo; dedi. Muhammed b. Osman ona ş&ouml;yle dedi: &ldquo;Buyuruyorlar (Yani İmam Zaman (a.s) buyuruyor.): Filancının oğlu filancının verdiği iki takım savaş elbise elimize ulaşmadı.&rdquo;</p>\n\n<p>\n	O şahısta ş&ouml;yle cevap verdi: &ldquo;Evet efendim. Allah&rsquo;a and olsun &ouml;yledir. Ama şu anda onları nereye bıraktığımı bilmiyorum.&rdquo;</p>\n\n<p>\n	Sonra kaldığoı yere d&ouml;nd&uuml;. Yanında ne getirdiyse yeniden g&ouml;zden ge&ccedil;irdi. Arkadaşlarına da eşyalarını aramalarını s&ouml;yledi. Onlarda birşey bulamadı. Tekrar Muhammed b. Osman&rsquo;ın yanına geldi. Olayı O&rsquo;na anlattı. Muhammed b. Osman O&rsquo;na ş&ouml;yle dedi: &ldquo;Buyuruyorlar (yani Hz. Mehdi (a.s) buyuruyorlar): &ldquo;Pamuk satan Filancının oğlu filanın yanıa git. &Ccedil;&uuml;nk&uuml; onun pamuk anbarına iki koli pamuk g&ouml;t&uuml;rm&uuml;şt&uuml;n. Onlardan birinin &uuml;zerine ş&ouml;yle ş&ouml;yle yazanı a&ccedil;. İki takım elbisenin orada olacağını g&ouml;receksin.&rdquo; O adam, Muhammed b. Osman&rsquo;ın s&ouml;zlerine &ccedil;ok şaşırmıştı. Hemen s&ouml;z&uuml; edilen yere gitti ve kolilerden işaretli olanı a&ccedil;tı. Pamukların i&ccedil;inde saklı olan elbiseler buludu. Onları alıp, Muhammed b. Osman&rsquo;ın yanına g&ouml;t&uuml;rd&uuml;. Ve O&rsquo;na teslim edip ş&ouml;yle dedi: &ldquo;Onları tamamen unutmuştum; &ccedil;&uuml;nk&uuml; kolileri bağladığımda saklı kalsınlar diye pamukların i&ccedil;ine koydum.&rdquo;</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Nakletiği Hadisler</h2>\n\n<p>\n	O&rsquo;nun niyabet s&uuml;resi uzun olduğu i&ccedil;in Hz. Mehdi (a.s)&rsquo;ın doğumunda ğaybetine kadar olan d&ouml;neme ait bazı ger&ccedil;ekleri beyan edebilmişti. İmam Medi (a.s)&rsquo;ın hakkında ve daha başka konularda O&rsquo;ndan (a.s) hadisler nakletmiştir. Onlardan bazılarını aşağıda getiriyoruz. Bu hadislerden, Muhammed b. Osman&rsquo;ın hassas konumu e ağır vazifesi a&ccedil;ıkca anlaşılmaktadır.</p>\n\n<h2>\n	A) İkinci Naibin Mehdi (A.S)&rsquo;In Doğumuyla İlgili Hadisleri&nbsp; Nakletmesi</h2>\n\n<p>\n	1) Kıyas b. Esed ş&ouml;yle diyor: Muhammed b. Osman&rsquo;ın (a.s) yanında idim. O ş&ouml;yle diyordu. Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman başının &uuml;st&uuml;nden bir nur g&ouml;ğe y&uuml;kseldi. Sonra y&uuml;z&uuml;n&uuml; yere koyup, Allah&rsquo;a secde etti. Daha sonra başını kaldırıp ş&ouml;yle buyurdu: &ldquo;Allah kesin olarak bildirdiki kendisinden başka ilah yoktur. Meleklerle, bilgi sahipleri de tam bir doğrulukla bunu bildiler, bildirdiler. O &uuml;st&uuml;n Tanrı&rsquo;dan, o h&uuml;k&uuml;m ve hikmet sahibinden başka tapacak yoktur. Allah katında din, ancak islam dinidir.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a>&nbsp;Sonra Muhammed b. Osman ş&ouml;yle ekledi: &ldquo;Hz. Mehdi (a.s) cuma g&uuml;n&uuml; d&uuml;nyaya geldi.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<h2>\n	B) İmam Mehdi(A.S)&rsquo;ın Adının S&ouml;ylenmesinin Haram Olduğu Hususunda Hadisler</h2>\n\n<p>\n	1- Muhammed b. Hammam ş&ouml;yle diyor: Muhammed b. Osman Amri (r.a)&rsquo;ın ş&ouml;yle dediğini işittim. İmam (a.s)&rsquo;ın kendi hattıyla ki ben hattını tanıyordum -bir mektup geldi (Yani Hz. Mehdi (a.s) onu&nbsp; yazmışlardı). O mektupta ş&ouml;yle yazılıydı: &ldquo;Kim bir toplulukta benim adımı s&ouml;ylerse, Allah&rsquo;ın laneti onun &uuml;zerine olsuln.&rdquo; Ebu Ali Muhammed b. Hammam ş&ouml;yle diyor: İmam (a.s)&rsquo;a ne zaman zuhur edeceği hakkında bir mektup yazdım. Ş&ouml;yle bir cevap geldi: &ldquo;Zuhur i&ccedil;in vakit tayin edenler yalancılardırlar.&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	2- Ali b. Sadaka-i Kummi ş&ouml;yle diyor: Muhammed b. Osman birşey sormadan bir mektup (Hz. Mehdi (a.s) tarafından ) geldi. İmam (a.s)&rsquo;ın ismini soranları aydınlatmak i&ccedil;in bir cevaptı, bu: (o mektupta ş&ouml;yle yazılı idi:) &ldquo;İsim konusunda ya susacak ve cenneti kazanacklar, ya da konuşup, cehennemi hakkedeckler.&rdquo; &Ccedil;&uuml;nk&uuml; İmam (a.s)&rsquo;ın ismini soranlar onu &ouml;ğrenip, yayacaklar. B&ouml;ylece (yayıldığında) O&rsquo;nun yerinide bilecek ve d&uuml;şmanların dikkatini oraya &ccedil;ekecekler.&rdquo;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Bu mektupta, İmam (a.s)&rsquo;ın isminin s&ouml;ylenmesinin haram olmasının sebebi beyan edilmiştir. Bu sebepten şu anlaşılmaktadır: İmam (a.s) &lsquo;ın adının s&ouml;ylenmesinin haram olması, belli bir zaman ve d&ouml;nem i&ccedil;indir. Bu d&ouml;nem, İmam (a.s)&rsquo;ın ismi yayıldığında, d&uuml;şmanın takibine sebep olacak ve O&rsquo;na (a.s) zarar verilecek olan d&ouml;nem ve zamandır. Ve o d&ouml;nem, k&uuml;&ccedil;&uuml;k ğaybet d&ouml;nemidir.</p>\n\n<h2>\n	C) Muhammed b. Osmanı&rsquo;ın İmam Mehdi (A.S)&rsquo;La G&ouml;r&uuml;şmeleri</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;dan nakledilen bazı hadisler, onun İmam (a.s)&rsquo;ı hatta İmam(a.s) &ccedil;ocukken bile g&ouml;rd&uuml;ğ&uuml;n&uuml; İmameti d&ouml;nemindede g&ouml;r&uuml;şmeleri oduğunu g&ouml;stermektedirler. O hadislerden bazılarını aşağıda getiriyoruz:</p>\n\n<p>\n	1- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osman Amri (a.s) &lsquo;e ş&ouml;yle dedim: &ldquo;Ben, sizden, Hz. İbrahim (a.s)&rsquo;ın, Allah-u Teala&rsquo;dan sorduğu soruyu sormak istiyorum. &ldquo;An o zamanı da, hani İbrahim, rabbim demişti, &ouml;l&uuml;y&uuml; nasıl diriltirsin? Allah, inanmıyormusun demişti de İbrahim, evet, inanıyorum ama kalbim yatışsın, yakine ulaşsın demişti.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a>&nbsp;Bana s&ouml;yleyin Hz. Mehdi (a.s) g&ouml;rd&uuml;n&uuml;z m&uuml;. Muhammed b. Osman&rsquo;da &ldquo;evet&rdquo; diye cevap verdi.</p>\n\n<p>\n	2- Cafer b. Muhammed b. Malik Fezzari ş&ouml;yle diyor: Muaviye b. Hakim, Muhammed b. Eyyub, b. Nuh ve Muhammed b. Osman (r.a) hepsi bana ş&ouml;yle dediler: İmam Hasan Askeri (a.s) oğlunu ki kırk kişiydik, evinde bize g&ouml;sterip ş&ouml;yle buyurdu: &ldquo;Ben de sonra bu İmamınız ve aranızda benim halifemdir. Ona itaat edin. Benden sonra dininiz konusunda ayrılığa d&uuml;şmeyin. Yoksa helakete uğrarsınız. Bilin bug&uuml;nlerden sonra artık onu g&ouml;rmeyeceksiniz.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a>&nbsp;Biz İmam Hasan Askeri (a.s) &lsquo;ın huzurundan ayrıldık ve birka&ccedil; g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;ler.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himeyeri ş&ouml;yle diyor! &ldquo; Muhammed b. Osman Amri (r.a) &lsquo;ın ş&ouml;yle dediğini işittim. &ldquo;Andolsun Allah&rsquo;a İmam Mehdi (a.s) her yıl hac zamanında Mekke&rsquo;ye gelmektedir. O halkı g&ouml;r&uuml;yor ve tanıyor. Halkta onu g&ouml;r&uuml;yor ama tanımıyorlar:&rdquo;</p>\n\n<p>\n	4- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osmandan ş&ouml;yle sordum: &ldquo;İmam Mehdi (a.s)&rsquo;ı g&ouml;rd&uuml;n m&uuml;?&rdquo; O da ş&ouml;yle cevap verdi. &ldquo;Evet, son olarak Allah&rsquo;ın evinde (Mescid-ul Haram)&rsquo;da g&ouml;rd&uuml;m. İmam ş&ouml;yle buyuruyordu: &ldquo;Allah&rsquo;ın bana vaadettiği şey ger&ccedil;ektir.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	5- Muhammed b. Osman ş&ouml;yle diyor: &ldquo;O Bab-ul M&uuml;stecar&rdquo;da Kabe&rsquo;nin perdesini tutmuş ve ş&ouml;yle buyuruyor halde g&ouml;rd&uuml;m: &ldquo;Allah&rsquo;ım benim vesilemle d&uuml;şmanlarından <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a>&nbsp;intikam al.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Duay-ı Sumat&rsquo;ı Muhammed b. Osman nakletmiştir. Bu duayı Cuma g&uuml;nleri akşama yakın saatlerde okumak m&uuml;stahaptır. Merhum Şeyh Abbas Kummi ş&ouml;yle yazıyor: &ldquo;Duay-ı Şebbur diye tanınan duay-ı Sumat&rsquo;ı cuma g&uuml;nlerinin akşama yakın saatlerinde okumak m&uuml;stehaptır. Bu meşhur dualrdandır. Ge&ccedil;miş alimler bu duaya &ccedil;ok &ouml;nem vermişlerdir. Şeyh Tusi &ldquo;Mısbah&rdquo;ta, Seyyid b. Tavus &ldquo;Cemal-ul Usbu&rdquo;da ve Kefaı-ni &ccedil;eşitli kitaplarında muteber senetlerle Muhammed b. Osman Amri (r.a)&rsquo;ten, İmam Bakır (a.s)&rsquo;dan ve İmam Cafer-i Sadık (a.s)&rsquo;dan nakletmişlerdir. Allame Meclisi bu duayı Bihar-ul Envar&rsquo;da<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a>&nbsp;a&ccedil;ıklamalı bir şekilde nakletmiştir.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<h2>\n	Muhammed b. Osmanın (R.A) &Ccedil;alışma Metodu.</h2>\n\n<p>\n	&ldquo;B&rdquo; ve &ldquo;C&rdquo; gruplarında naklettiğimiz hadislerden şu anlaşılmaktadır: Muhammed b. Osman şiilerin y&ouml;nlendirilmesinde ve teşeyy&uuml; mezhebinin rehberliğinde bir &ouml;zel metoda sahipti.</p>\n\n<p>\n	Bu hadisler, O&rsquo;nun fikirlerini iki cephede odaklaştırdığını g&ouml;stermektedir. Bir taraftan vekiller ve şiilerin eminleriyle irtibatta ge&ccedil;ip, İmam (a.s)&rsquo;ın toplumdaki varlığını ve İmam Hasan Asker (a.s)&rsquo;ın halifesi olduğunu ispatlamaya &ccedil;alışmaktadır. Bu metod, O&rsquo;nun İmam (a.s)&rsquo;la olan g&ouml;r&uuml;şmelerini konu edinen rivayetlerden anlaşılmaktadır. O, &ccedil;eşitli yer ve zamanlarda, g&uuml;venilir şiilere İmam (a.s)&rsquo;ı defalarca g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;l&uuml;yordu. Bazı zamanlarda ise İmam (a.s)&rsquo;a ait bazı alametleri O&rsquo;nun (a.s) bulunduğu yerleri s&ouml;yl&uuml;yordu. B&ouml;ylece zihinlerde olan bazı ş&uuml;pheleri gidermiş oluyordu. &Ouml;te zamanın &ouml;zel şartlarını nazara alarak İmam Mehdi&rsquo; (a.s)&rsquo;ın adını s&ouml;ylememelerini istiyordu. Vekillerine defalarca İmam Mehdi (a.s)&rsquo;ın adını s&ouml;ylememelerini &ouml;ğ&uuml;tlemişti. &Ccedil;&uuml;nk&uuml; Abbasiler, 11. İmam (a.s)&rsquo;ın halifesi olamadığını zannediyorlardı. bu zanlarında da kalmalıydılar. Bunun faydası şuydu: Abbasiler, şiilerin rehberi yok biliyorlardı ve şiilerin rehbersiz kıyam etmeyeceğine inanıyorlardı. B&ouml;ylece şiilere zul&uuml;m tehlikesinden korumuş oldu. etmekten el &ccedil;ekecek ve onları katletmeye gerek duymayacaklardı.</p>\n\n<h2>\n	İkinci Naib&rsquo;in Vefati.</h2>\n\n<p>\n	Ebu Cafer Muhammed b. Osman H.K 305 yılında Camadi-ul Ahir ayının son g&uuml;n&uuml;nde vefat etti. Naiplik s&uuml;resi yaklaşık 40 yıl s&uuml;rd&uuml;. O, &Ouml;lmeden iki ay &ouml;nce vefatını haber vermişti. Kabri, Kufe yolunun başında, yaşadığı evin mahallesinde, annesinin kabrinin yanındadır.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<h2>\n	Eb&ucirc;l Kasım H&uuml;seyin b. Ruh N&ucirc;baht-i</h2>\n\n<p>\n	&ldquo;D&ouml;rt vekillerden biri olan&rdquo; &uuml;&ccedil;&uuml;nc&uuml; &ouml;zel vekil H&uuml;seyin b. Ruh-i Nubaht&icirc; dir. O Bağdat şi&acirc;ları arasında &ouml;zel bir ş&ouml;hrete sahip idi ve Muhammet b. Osman-ı Emrin&rsquo;in g&uuml;venip itimat etmiş oldğu şahıslardan biriydi.</p>\n\n<p>\n	Muhammed b. Osman &Ouml;l&uuml;m&uuml;nden iki &uuml;&ccedil; yıl &ouml;nce, bazı şiaları H&uuml;seyin b. Ruh-ı N&ucirc;baht&rsquo;ıya muracat ettirerek imam hakkı olan malları ve başka diyer malları ona g&ouml;t&uuml;rmelerini istedi. B&ouml;ylece onun imamı zaman (a.s) tarafından vekillk etmesi ortamını hazırlıyordu. ve her kim bu konuda ş&uuml;pheye d&uuml;şecek olursa onlara &ouml;zellikle vurgulamaktaydı ki bu emir İmamı Zaman (a.s) tarafından verilmiştir.</p>\n\n<p>\n	Başka rivayetlerden anlaşılan ki Muhammet b. Osman, İmamı Zaman (a.s)&rsquo;in emriyle &ouml;l&uuml;m&uuml;nden iki veya &uuml;&ccedil; yıl &ouml;nce, H&uuml;seyin b. Ruh-u kendisinin vekili olarak şilara tanıtmıştı. bu konunun olduk&ccedil;a &ouml;nemle vurgulandığı rivayetlerden muşahide edilmektedir.</p>\n\n<p>\n	Bu &ouml;zel vurgulamaların sebebi &ccedil;ok a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; H&uuml;seyin b. Ruh hakkında İmam (a.s)&rsquo;lar tarafından onun g&uuml;venirliğini emin biri olduğu ve vekilliği hakkında deliller belirtilmemişti &ouml;te yandan Bağdat vekilleri arasında &ouml;yle şahıslar vardı ki dış g&ouml;r&uuml;n&uuml;şte Muhammet İb&rsquo;ni Osman&rsquo;ın onlarla irtibatı daha bir fazla g&ouml;ze &ccedil;arpmaktaydı. Bu sebeple şiaların bir &ccedil;oğu H&uuml;seyin b. Ruh&rsquo;un vekilliğe se&ccedil;ilebileceğini tasavuur etmiyorlardı.</p>\n\n<p>\n	Onun hakkında zihinlerde bulunan ş&uuml;phelerin silinmesi i&ccedil;in, ikinci vekil onun imamı, zaman (a.s) tarafından vekilliğe se&ccedil;ilmiş olduğununu her fırsattan istifade ederek a&ccedil;ıklamaya &ccedil;alışıyordu. Bu konuyu daha bir g&uuml;zel şekilde a&ccedil;ıklayan hadislere deyinmek istiyoruz:</p>\n\n<p>\n	Ahmet b. ve Abdullah b. İbrahim N&ucirc;baht evlatlarından bir kurup ş&ouml;yle nakletmekteler:<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a>&ldquo;Muhammet b. Osman&rsquo;ın ihtizarı sırasında şianın&nbsp; bazı tanınmış şahsiyetleri: Ebu Ali b. H&acirc;man, Ebu Abdullah b. Muhammet Katib, Ebu Abdullar Baptani, Ebu sehl İsmail b. Ali Nubhti ve Ebu Abdullah b. Vicna v.b toplanarak&nbsp; hep birlikte Muhammet b. Osmanın yanına giderek ş&ouml;yle sordular: Eğer sizin baaşınza bir şey gelecek olursa sizden sonra vekiliniz kimdir? Muhammed b. Osman: Benden sonra şu H&uuml;seyin b. Ruh bin Ebi Behri benim vekilim ve sizinle imam-ı zaman arasında o hazretin g&uuml;venip, emin ve itimat ettiği bir vekildir. Sizler meselelerinizde ona murac&acirc;t ediniz ve &ouml;nemli işlerinizde ona g&uuml;veniniz. Ben g&ouml;revli olduğum memurrietimi ona devr ediyorum.&rdquo;</p>\n\n<p>\n	3) Ebu Ali Muhammet bin Hemam ş&ouml;yle rivayet etmekte: &ldquo;Muhammed bin Osman&rdquo; -Allah ondan razı olsun- &ouml;l&uuml;m&uuml;nden &ouml;nce şianin ileri gelen b&uuml;y&uuml;klerini toplayarak ş&ouml;yle dedi: Eğer benim &ouml;l&uuml;m hadisem ger&ccedil;ekleşecek olursa, Benim vekilim H&uuml;seyin bin Ruh Nubehtı dir. Ben onu kendi yerime tain etmekle g&ouml;revlendirildim; sizlerde ona muracat ederek işlerinizde ona g&uuml;veniniz. (El gıybe 371. sayfa 341. Hadis- Biharul envar 51. cilt 355. sayfa) 4)</p>\n\n<p>\n	Cafer bin Muteyyil ş&ouml;yle belirtmekte:</p>\n\n<p>\n	&ldquo;Muhammed bin Osman&rsquo;ın -Allah ondan razı olsun- &ouml;l&uuml;m&uuml; esnasında onun baş ucunda oturmuştum ve onunla konuşarak soru sormaktaydım H&uuml;seyin bin Ruh ise onun ayak tarafında oturmaktaydı; O esnada Muhammed bin Osman bana d&ouml;nerek ş&ouml;yle buyurdu: Vasiyetlerimi H&uuml;seyin bin Ruha etmekle g&ouml;revliyim. Bu s&ouml;zden sonra ben yerimden kalkarak Ebul Kasım H&uuml;seyin bin Ruh un elinden tutarak kendi yerime oturttum ve kendim ayak tarafına ge&ccedil;tim.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Onaylanmasinda İmamı Zaman Tarafindan Verilen İlk Reman</h2>\n\n<p>\n	(El geybe 372. sayfa- 314. Hadis)</p>\n\n<p>\n	Ebul Abbas bin Nuh ş&ouml;yle belirtmektedir: Abuazdan Muhammed bin nefsin hattıyla ş&ouml;yle yazılmış olduğunu g&ouml;rd&uuml;m. O mukaddes şahs (İmamı zaman) tarafından H&uuml;seyin bin Ruh hakkında belirtilen ilk ferman şu şekildeydi: biz onu (H&uuml;seyin bin Ruh) tanımaktayız y&uuml;ce Allah t&uuml;m iyilikleri ve Rızayetini ona tanıttırsın ve Onu kendi yardımıyla saadete eriştirsin, onun amelinden haberimiz vardır o her y&ouml;n&uuml;yle bizim g&uuml;venip, emin bildiğimizdir. Onun bizim yanımızda makam ve derecesi vardır ki onu sadetmend etmektedir. Allah nimet ve ihsanını daha bir fazlalaştırsın...</p>\n\n<p>\n	bu emir ve nizane şavval Ayının altısında pazar g&uuml;n&uuml; 305 yılında verilmiştir. Bu yazılı emirden anlaşılmaktadır ki takriben ilk d&ouml;rt ayda H&uuml;seyin bin Ruh un imamı zamanla (a.s) yazılı irtibatları var idi.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun İmamı Zamanın (A.S) Vekili Olarak G&ouml;reve Başlaması</h2>\n\n<p>\n	Ebu ceferi Emrinin &ouml;l&uuml;m&uuml;nden ve onun vasiyeti &uuml;zerine H&uuml;seyin Bin Ruhun imamı zaman (a.s)&rsquo;ın vekili olarak se&ccedil;ilmesinden sonra, Ebul Kasım H&uuml;seyin bin Ruh Bağdatta bulunan &ldquo;Darul Niyabe&rdquo; (vekil evine) gelerek resemen g&ouml;reve ge&ccedil;ince şianın ileri gelen şahsiyetleri onun etrafına toplandılar. Ebu ceferin hizmet&ccedil;isi olan &ldquo;zeka&icirc;&rdquo; Ebu ceferin Asası ve sandığının kilidi elinde olduğu halde gelerek dedi: Ebu cefer bana emrederek ded; beni toprağa verdikten ve Ebul Kasım benim yerime ge&ccedil;tikten sonra bu eşyaları ve i&ccedil;erisinde imam (a.s)&rsquo;ların m&ouml;h&uuml;r&uuml; olan bu sandığı ona teslim et. H&uuml;seyin bin Ruh akşama doğru yanında olan toplulukla birlikte &ldquo;Darul Niyabet&rsquo;ten&rdquo; ayrılarak hep birlikte Ebu cefer Muhammed bin Ali şelmağani&rsquo;nin evine gittiler (1)</p>\n\n<p>\n	H&uuml;seyin bin Ruh Bağdata ki on vekili ve diğer şehirlerde bulunan diyer vekilleri ile imam-ı zaman (a.s)&rsquo;ın vekilliği vazıfesine başladı. Mantıklı ve akıllı bir program ile dost d&uuml;şman arasında kendisini &ccedil;ok g&uuml;zel bir şekilde kabul ettirdi. Nubahti Ailesine yakınlığından ve onların Abbasiler y&ouml;netiminde g&uuml;&ccedil; ve Adamlarının olmasından ve diğer taraftan şiiliğe eğlimli ve şialardan yana olan, Fırat hanedanının bir &ccedil;oğunun devlet kademesinde olamsından dolayı ilk etaplarda devlet englellemeleriyle karşılaşmadı. &Ouml;te yandan Muhamed bin Osman &ouml;lmeden &ouml;nce onun kendisinden sonra vekil olduğunu bir &ccedil;ok yerde ısrarla belirtmesinden dolayı t&uuml;m şialar onun vekilliği hakkında en k&uuml;&ccedil;&uuml;k terdide kapılmadılar. Bundan dolayıdır ki onun zamanında yalan yere vekillik iddasında bulunanlara -Şelmağaniden hari&ccedil;- &ccedil;ok &ccedil;ok az raslamaktayız. Eğer olmuş olsalar dahi biraz d&uuml;ş&uuml;nd&uuml;kten sonra H&uuml;seyin bin Ruh&rsquo;un vekilliğini inkar etmekten el &ccedil;ekmekteydiler.</p>\n\n<p>\n	H&uuml;seyin bin Ruh&rsquo;un kendisine ait g&ouml;revlileri vardı ki onların yardımıyla millet ve islam &uuml;lkelerinde bulunanlarla irtibatını sağlıyorlardı. Ahvazda onun milletle irtibatını sağlayan Muhammed bin Nefisti ki&nbsp; H&uuml;seyin bin Ruh&ucirc;n zamanında imam-ı zamanın ilk fermanı onun tarafından yayınlanmıştı. H&uuml;seyin bin Ali ve Cenna Nusebin de &ccedil;alışmaktaydıler. Mısırda da g&ouml;revli elamanları vardı. Azarbaycanda Kasım bin Ala&icirc; ve onun yardımıcısı Ebu&nbsp; Muhammed imran sonra oğlu Hasan Ali- &icirc; Hicder ve ondan sonra oğlu Hasan, Ebu Kasımın vekilleri oldular ve 312 yılına kadar Reyde Muhammed bin ceferi Esedi Razi ve Beleğ de Muhammed bin Hasan sirefi milletle H&uuml;seyin bin Ruh arasında irtibat sağlamadaydılar.(1)<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un Siyasi Yaşantısından B&ouml;l&uuml;mler</h2>\n\n<p>\n	&Ouml;nceden de belirmiş olduğumuz gibi H&uuml;seyin bin Ruhun, &ldquo;Nubahtı&rdquo; hanedanına mensub olmasından dolayı &ldquo;M&uuml;ktadir&rdquo; zamanında (295- 320) Abbesi y&ouml;netiminde &ouml;zel bir saygılığına sahip idi hatta onun kendisi bir zamanlar halifenin &ouml;zel veznadarıydı.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Onun Abbasi y&ouml;netimiyle olan irtibatı &ouml;yle bir şekildeydi ki vezirlerin deyişmesine g&ouml;re deyişmekteydi. Halifenin şahsen onunla bir ihtilafı yok idi zira asıl kudret vezirlerin elindeydi.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a>&nbsp;Halifenin kendisi pek &ouml;nemsenecek bir g&uuml;ce sahip değildi. &Ouml;zellikle &ldquo;M&uuml;ktedir&rdquo;in hilafeti d&ouml;neminde, M&uuml;ktedir k&uuml;&ccedil;&uuml;k yaşta hilafete yetişmiş olduğu i&ccedil;in son kararı ya etrafında olanlar veya vezirler vermekteydiler. bu nedenle vezirlerin değişmesiyle siyasi ortamda değişmekteydi ve &ouml;nceki irtibat bozulup gitmekteydi ve ikinci bir siyaset uygulanmaya başlanıyordu bu sebeple H&uuml;seyin bin Ruhun siyasi yaşantısıda değişmekteydi, &ouml;yle ki bazen a&ccedil;ık bir halde faliyet etmekteydi, bazı zamanlar ise gizli bir şekilde yaşamaktaydı ve bazı zamanlar ise m&uuml;ktedirin zindanına d&uuml;şmekteydi. Sevinilecek bir durumdur ki şia ve s&uuml;nni&rsquo;nin tarih yazarları onun yaşantısını kaleme almışlar, bunun aksine birinci ve ikinci vekillerin yaşantıları tarihte kaleme alınmamıştır.</p>\n\n<p>\n	Merhum ikbal bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	H&uuml;seyin bin Ruh vekilliğe se&ccedil;ildiği g&uuml;nden itibaren, Hamit bin Abbasın<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a>&nbsp;vezirliğine kadar tam bir saygınlıkla ile Bağdatta yaşamaktaydı ve onun evi Amirlerin, şahsiyetli şahısların ve Azledilmiş vezirlerin gidip geldiği bir yerd idi.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	&Ouml;nceden de belirtmiş olduğumuz gibi, Fırat hanedanı onun şahsına ve g&ouml;r&uuml;ş&uuml;ne ihtiram g&ouml;sterdikleri i&ccedil;in ve imamın mezhebinin takip&ccedil;ileri sayıldıkları i&ccedil;in bu hanedan iş başında bulundukları muddet i&ccedil;erisinde, hi&ccedil; bir kimse H&uuml;seyin bin Ruhu ve Ashabını rahatsız etmiyorlardı ve şialar ona vermekle g&ouml;revli oldukları malları her yandan ona getirmekteydiler. Ama Fırat hanedanının Hamit bin Abbas ve onun adamları tarafından g&ouml;revden alındı ve bu hanedanının Mallarını,&nbsp; k&ouml;lelerini ellerinden almaya başladılar bu sırada H&uuml;seyin bin Ruh olduk&ccedil;a zor anlar yaşadı bu konuyu tamamıyla tefsilatlı a&ccedil;ıklayan bir senet elimize ulaşmamıştır. Kesin olarak belirtmek gerkirse İmamın &uuml;&ccedil;&uuml;nc&uuml; vekilinin bu tarihten itibaren 317 yılına yanı hapısten &ccedil;ıkana kadarki yaşanıtısı tarihte a&ccedil;ıklanmamıştır. Tarih&ccedil;ilerin belirtmiş olduklarından &uuml;&ccedil; nokta &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- H&uuml;seyin bin Ruh, Devlet mahkemesinin ondan belli bir mal istemesinden dolayı 312 yılında Hapise d&uuml;şt&uuml; onun hapıse d&uuml;şme yılını yani 312. Seneyi iki yoldan elde etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	a) Şia alimlerinin rivayetleri şahitlik etmektedir ki H&uuml;seyin bin Ruh 312. yılının zi hecce Ayın Halife m&uuml;ktedirin y&ouml;ntemi esnasında hapiste bulunum aktaydı<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	b) O hapiste beş yıl kaldı<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a>&nbsp;317. yılının Muharrem ayında hapisten &ccedil;ıktı<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a>&nbsp;317&rsquo;den beş yıl &ccedil;ıkarılınca 312 yılı &ccedil;ıkan netice olmaktadır.</p>\n\n<p>\n	2- H&uuml;seyin bin Ruh bir sure gizli şekilde yaşadı. O bu m&uuml;ddet zarfında ibnul Ezagır lakabıyla meşhur olmuş olan Ebu Cefer bin Ali şelmağani yi kendi yerine vekil olarak atadı. Şelmağani onunla şiaları arasında vasıta ve el&ccedil;i durumundaydı.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a>&nbsp;Anlaşılan onun gizli şekilde yaşaması hapise d&uuml;şmeden &ouml;nce başlamış &ccedil;&uuml;nk&uuml; bu tarihten &ouml;nce şelmağanı ger&ccedil;ek akıde &uuml;zerinde bulunmaktaydı ve o zamana kadar imamet yolunun tersine gidip peygamberlik iddasında bulunmamıştı onun doğru yoldan sapması 312 yıllarına denk gelmektedir ve aynı şekilde 312. yılın zihacce ayında H&uuml;seyin bin Ruh onun lanetli biri olduğunu ilan etmiştir. <a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	H&uuml;seyin bin Ruh hapisten kurutulduktan sonra, Bağdata eskiden&nbsp; oluğu gibi izzet ve ihtiram ile şiaların işlerini hal etmkle meşgul olmaktaydı<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a>&nbsp;ve imamiye olanlar ellerinde bulunan malları ona g&ouml;t&uuml;rmekteydiler ve aynı şekilde Nubahti ailesine mensup olan bir ka&ccedil; kişi &ouml;rneğin Ebu Yakup İshak bin İsmail (vefat 322 yılında) ve Ebul H&uuml;seyin Eli bin Abbas (244- 324) ve Ebu Abdullah H&uuml;seyin bin Ali Nubahtı (vefat 326) Halifelik ve Askeri &ccedil;evrede &ouml;nemli makamlar elde etmişlerdir. Bu y&uuml;zden hi&ccedil; kimse Ebul Kasım H&uuml;seyin bin Ruhu zorluğa d&uuml;ş&uuml;recek sorunlar &ccedil;ıkaramıyordu aksine bu tarihlerde onun evi Bağdatın zengin şahıslarının, saray adamlarının ve eski vezirlerin gidip geldiği bir yer durumundaydı. Hatta onların bazıları Halifenin ve vezirlerin yanında işlerini y&uuml;r&uuml;tebilmek amacıyla H&uuml;seyin bin Ruhtan yardım istemekteydiler.</p>\n\n<p>\n	&Ouml;rneğin Ebu Ali bin M&ucirc;gle (b. Mugale 316- 318 h-k yıllarında M&uuml;ktedir&rsquo;in veziri idi.) 325 yılında ondan yardım diledi. H&uuml;seyin bin Ruh ise onun işini hal etmek amacıyla, b. Raib&rsquo;ın veziri olan Ebu Abdullah H&uuml;seyin bin Ali N&ucirc;baht&icirc;, ile sohbet etti ve Abdullah onu Ra&icirc;b&rsquo;ın yanına hakim olarak kabul ettirdi. (Bu konu ıhbar-ur Razi Billah ve Al Muttaki lillahi min Kitabul Evrag 87. sayfada nakl olunmuştur.)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un İlmi Makamı</h2>\n\n<p>\n	İlk asrın tarih&ccedil;ılerinin ve ikinci Asrın hadıs alimlerinin a&ccedil;ıklamalarına g&ouml;re H&uuml;seyin bin Ruh Asrının dahisi ve dost d&uuml;şman arasında en bilgili şahıslardan sayılmaktaydı. Onun vekillik zamanlarında yapmış olduğu ilmi tartışma ve başkaları tarafından sorulan sorulara g&uuml;zel bir şekilde cevab vermesi o b&uuml;y&uuml;k şahsiyetin ilim derecesinin y&uuml;celiğini Tastiklemektedir. Rivayet y&ouml;n&uuml;nden onun ilmi boyutunu ele alıp a&ccedil;ıklayan bazı hadisleri nakl etmek istiyoruz.</p>\n\n<p>\n	1- Muhammed bin ibrahim bin ishak-ı Talıgani (Allah ona rahmet etsin) ş&ouml;yle yazmaktadır: Ben Şeyh Ebul Kasım H&uuml;seyin bin Ruh (r.a)in yanında, Aralarında Ali bin İsa Kasri&rsquo;nin de bulunduğu bir camaatla birlikte oturmuştuk ki bir şahıs kalkarak H&uuml;seyin bin Ruh&rsquo;a hitaben:</p>\n\n<p>\n	Sizden bir konu hakkında soru sormak istiyorum dedi.</p>\n\n<p>\n	H&uuml;seyin bin Ruh istediğini sor dedi.</p>\n\n<p>\n	O şahıs: Acaba imam H&uuml;seyin (a.s) Allah&rsquo;ın velisi miydi? Diye sordu.</p>\n\n<p>\n	H&uuml;seyin bin Ruh: Evet dedi.</p>\n\n<p>\n	O şahıs: Acaba Allah&rsquo;ın d&uuml;şmanını dostuna musallat etmesi doğrumudur? diye sorunca H&uuml;seyin bin Ruh ş&ouml;yle cevap verdi: Sana s&ouml;yleyeceklerimi&nbsp; dikkatle dinleyerek aklına yerleştirmeye bak! Bunu bil ki y&uuml;ce Allah (c.c) milletle a&ccedil;ık bir şekilde sohbet edip karşı karşıya konuşmaz. Onların cinsinden aynen onlar gibi beşer olan peygamberleri onlara g&ouml;nderir. Bunlar da &ouml;rt&uuml;l&uuml; bir şekilde Allah&rsquo;tan direktif alırlar. Peygamberlerin insanlardan beşeriyet a&ccedil;ısından hi&ccedil;bir farkları yoktur. Onlar da insanlar gibi yemek yemekyerler, pazarda y&uuml;r&uuml;rler&hellip; Ardından ş&ouml;yle s&ouml;ylediler: Sizler de bizim gibi beşersiniz. Sizlerden bir şey kabul etmeyiz, o nedenle &ouml;yle bir şey getirin ki biz onu yapmaktan aciz olalım ve b&ouml;ylece anlayalım ki siz bizlerden ayrı &ouml;zel bir şey g&ouml;rmektesiniz ki, bu şey bizim kudretimizin dışında bulunmaktadır. Y&uuml;ce Allah (c.c) da milletin yapmasından aciz olduğu mucizeyi onlara g&ouml;sterdi. Onlardan biri (Hz. Nuh (a.s)) m&uuml;cizesini tufan ile g&ouml;sterdi ki kavmi uyarıp korkuttuktan sonra ve mazeretlerini ortadan g&ouml;t&uuml;rd&uuml;kten sonra ger&ccedil;ekleşmiştir. Bu vesile ile hakka baş kaldıranlar sulara boğuldu. Diğeriyse; (Hz. İbrahim (a.s)) ateşe atıldı ama, ateş ona soğuk ve rahat bir yer oldu. Bir başkası ise; (Hz. Salih (a.s)) sert kayadan bir dişi deve &ccedil;ıkardı ki memelerinden s&uuml;t akmaktaydı. Bir diğeri ise; (Hz. Musa (a.s) Allah&rsquo;ın izniyle denizi par&ccedil;alayıp taştan &ccedil;eşmeler akıttı ve kuru ağa&ccedil; olan asasını canavara d&ouml;n&uuml;şt&uuml;rd&uuml; ve &nbsp;b&ouml;ylece asası sihirbazların t&uuml;m sihirlerini yuttu. Bir diğeri (Hz. İsa (a.s)) k&ouml;r olarak d&uuml;nyaya geleni ve pislik hastalığına muptela olanı iyileştirdi ve &ouml;l&uuml;y&uuml; diriltti. Millete evlerinde yemiş olduğu şeylerden stok edip depoladığı şeylerden haber vermekteydi. Onların sonuncusu ise; (Peygamberi Ekrem (s.a.a) ayı ikiye b&ouml;ld&uuml;. Hayvanlar, &ouml;rneğin deve, kurt v.b onunla sohbet etmekteydiler.</p>\n\n<p>\n	Peygamberler b&ouml;yle mucizeler getirdiler ve millet bu mucizeler karşısında aciz kaldı. Y&uuml;ce Allah (c.c) l&uuml;tuf ve hikmetiyle şunu &ouml;yle muhadder kılmıştı ki, peygamberlerini, b&ouml;yle mucize ve kudretlere sahip olmalarına rağmen bazen gaip bazen de mağlup etmekteydi. &Ouml;yle ki bazı yerlerde zafere ulaşır, bazı yerlerde ise yenilgiye uğrarlardı. Eğer y&uuml;ce Allah (c.c) her zaman onları zafere ulaştırıp yenilgiye uğratarak imtahan etmeyecek olsaydı millet onları&nbsp; ilah edineceklerdi ve onların belalar, imtahanlar ve sabırlar karşısındaki makam ve dereceleri belli olmazdı.</p>\n\n<p>\n	Bu sebeple y&uuml;ce Allah (c.c) bu hususta onları da diğer beşerler gibi karar kılmıştır ki, imtahan ve deneme anlarında başarılı olduklarını g&ouml;sterebilsinler ve d&uuml;şmanlarına karşı kazanmış oldukları &uuml;st&uuml;nl&uuml;k ve zaferlerde ş&uuml;kredenlerden &nbsp;olsunlar, her hallerinde tevazu etsinler, itaatsizlik ve zulmedenlerden olmasın. B&ouml;ylece kulları bilsinler ki onları yaradan bir Allah vardır, işlerinin konturolu o&rsquo;nun elindedir. Dahası o&rsquo;na ibadet edip tapsınlar ve g&ouml;ndermiş olduklarına itaat etsinler. Bu vesileyle hadlerini aşarak peygamberlik ve ilahlık iddia edenler i&ccedil;in veya inat edip Allah&rsquo;ın emrini g&ouml;rmezlikten gelerek g&uuml;naha koşanlar, melekler ve Allah&rsquo;ın peygamberlerinin onun tarafından getirmiş oldukları dini inkar edenler i&ccedil;in h&uuml;ccet tamamlanıp, bahane yolları kapansın ve sonu&ccedil;ta iyiyle k&ouml;t&uuml; ortaya &ccedil;ıkmış olsun.</p>\n\n<p>\n	&ldquo;&hellip; Fakat helak olanın, apa&ccedil;ık bir delil g&ouml;rerek helak olması, diri kalanın da gene apa&ccedil;ık bir delil g&ouml;rerek diri kalması i&ccedil;in Allah, olacak bir işi yerine getirmek &uuml;zere bunu b&ouml;yle yaptı ve ş&uuml;phe yok ki Allah, mutlaka her şeyi duyar, bilir.&rdquo; (Enfal s&uuml;resi 42. Ayet) Muhammed bin İshak - Allah ondan razı olsun- ş&ouml;yle s&ouml;ylemektedir: &ldquo;O g&uuml;nden bir g&uuml;n sonra Ebul Kasım H&uuml;seyin bin Ruhun hizmetine gittim; i&ccedil;imden kendi kendime: &ldquo;Acaba o, d&uuml;n s&ouml;ylediklerini kendisinden mi s&ouml;yl&uuml;yordu?&rdquo; diyordum. O esnada H&uuml;seyin bin Ruh&rsquo;un bana hitaben: &ldquo;Ey Muhammet bin ibrahim! Ben g&ouml;kten d&uuml;şerek u&ccedil;an kuşların yemi olmayı veya par&ccedil;alayıcı r&uuml;zg&acirc;rlara maruz kalmayı Allah dinin hakkında bir şeyi kendi nazarıma g&ouml;re s&ouml;ylemeye tercih ederim! Bu mesele başka bir yerden kaynaklanmaktadır, Allah&rsquo;ın H&uuml;cceti olan İmam-ı Zaman&rsquo;dan işittim.&rdquo; (El Gaybeh 324- sayfa 293. hadis - İsbatul Hidayet 1. cilt 117. sayfa, 168 hadis Kemalu Din 2. cilt 507. sayfa 37. Hadis.) (el Gaybeh 388. sayfa 353. Hadis)</p>\n\n<p>\n	Kel&acirc;m ilmi dalında &ldquo;T&uuml;rk Herui&rdquo; olarak tanınmış olan alimlerden biri, H&uuml;seyin bin Ruh&rsquo;tan ş&ouml;yle sordu: Peygamber-i Ekrem (s.a.a) ın ka&ccedil; tane kızı vardır? H&uuml;seyin bin Ruh: &ldquo;d&ouml;rt tane&rdquo; diye cevap verdi:</p>\n\n<p>\n	-Bunlardan hangisi daha faziletliydi?</p>\n\n<p>\n	-Fatıma (a.s)</p>\n\n<p>\n	Ni&ccedil;in o; kızların en k&uuml;&ccedil;&uuml;ğ&uuml; olması, dolayısıyla peygamberle irtibatı az olmasına rağmen ni&ccedil;in o daha faziletliydi?</p>\n\n<p>\n	- H&uuml;seyin bin Ruh: Fatıma (a.s)&rsquo;ın daha faziletli olmasının sebebi onun iki &ouml;zelliğinden dolayı idi ki o &ouml;zellikler onu &uuml;st&uuml;n kılmaktaydı. Onlardan birincisi Peygamber Ekrem (s.a)&rsquo;den miras alması. İkincisi ise peygamberi Ekrem (s.a.a)&rsquo;in soyunun Fatıma (a.s)&rsquo;dan devam etmiş olmasıdır. Y&uuml;ce Allah&rsquo;ın bunu ona vermesinin sebebi Fatıma (a.s)&rsquo;ın ne kadar halis ve temiz olduğunu bilmesindendir. T&uuml;rk Hervi ş&ouml;yle belirtmektedir: Bu konuyu H&uuml;seyin bin Ruh gibi &ouml;zet ve a&ccedil;ık bir şekilde a&ccedil;ıklayan kimse g&ouml;rmedim.&rdquo;</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Keşif Ve Kerametleri</h2>\n\n<p>\n	Vekillerin faaliyet ve &ccedil;alışmalarından biri de şiaların vekillikleri hakkındaki şek ve ş&uuml;phe tozunu onların zihinlerinden temizlemeleri meselesiydi. Bu da bazı sırları ve alametleri a&ccedil;ıklamak veya M&uuml;racatta bulunanlara delil istedikleri zaman, imamı zaman (a.s)&rsquo; tarafından a&ccedil;ık deliller g&ouml;stermekten başka bir yolla ger&ccedil;ekleşmesi m&uuml;mk&uuml;n değildi ve &uuml;&ccedil;&uuml;nc&uuml; vekil olan H&uuml;seyin bin Ruh&rsquo;ta bu konuda istisna edilmez. Zira bu konuya değinen g&uuml;venilir kaynaklardan, nakl edilen ve &uuml;&ccedil;&uuml;nc&uuml; vekilin ve imamı zaman (a.s)&rsquo;ın şialarla olan irtibatlarını sergileyen eğitici ger&ccedil;ek olaylar vardır ki bir ka&ccedil;ını burada nakl etmekle yetineceğiz?</p>\n\n<p>\n	1- H&uuml;seyin bin Ali bin Babevey (Şeyh Saduk&rsquo;un kardeşi) ş&ouml;yle nakl etmektedir: Karamitelerin (ismailiye&rsquo;nin bir fırkasıdır) (311 H-P) yılında ziyarete gitmekte olan Hacılara hucum ettikleri yılı Hemşehrilerimden (Kumdan) olan bir kısım insanlar bana ş&ouml;yle nakl ettikler: Babam (Ali bin Babevey) (Allah ondan razı olsun) Ebul Kasım H&uuml;seyin bin Ruha bir mektup yazarak imamı zaman (a.s) in huzurundan Hacca gitmek amacıyla ona izin almasını istedi. O Hazret tarafından ş&ouml;yle emir geldi: Bu yıl gitme! Babam ikinci bir mektup yazarak haccının vacib olduğun halde ertleyebilirmiyiz diye ? sordu. Cevabı geldi: Eğer gitme mecburiyuetinde isen en sonda giden karvanla git.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; babam en son Kervanla gittiği i&ccedil;in hucuma maruz kalmadı ama diyer karvanlarda bulunanların t&uuml;m&uuml; &ouml;ld&uuml;r&uuml;ld&uuml;ler. (El ğeybe 270. hadis Biharul envar 51. cilt 293. sayfa 1. Hadis)</p>\n\n<p>\n	2- Ebu Cefer Muhammed bin Ali ul Esvet (r.a) ş&ouml;yle nakl etmektedir: &ldquo;Muhammed bin Osmanı Emrinin (r.a) &ouml;l&uuml;m&uuml;nden sonra Ali bin H&uuml;seyin bin musa Babavey (şıh saduğun babası) benden Ebul Kasım Ruhi den İmamı Zaman (a.s)in ona (Ali bin babeveye) dua etmesini rica istedi ki y&uuml;ce Allah ona bir rica ettim, o ise İmamı Zaman (a.s)in hizmetine beyan etti. &Uuml;&ccedil; g&uuml;n sonra bana haber verdi ki imamı zaman (a.s)in Ali bin Babeveye dua ettiğini ve kısa zamanda Y&uuml;ce Allah ona bir erekek &ccedil;ocuk vererek onun sebebiyle millete manfatlar vereceğini ve ondan sonra başka evlatların geleceğinide buyurdu. Ebu Cefer Muhammet bin Esved ş&ouml;yle belirtmekte: H&uuml;seyin bin Ruhtan o hazeretin benim hakkımda da b&ouml;yle bir duada bulumasını istedim ama o benim ricamı kabul etmeyerek ş&ouml;yle buyurdu: Bu isteyin m&uuml;mk&uuml;n deyildir. Bu olaydan sonra aynı yıl i&ccedil;erindinde Ali bin Babevey in oğlu Muhammet (şıh saduk) ve ondan sonra ise diyer evlatları d&uuml;nyaya geldi ama bana evlat nasib olmadı. Şıh Saduk Ebu cefer bin Babavey ş&ouml;yle belirtmekte: &ldquo;Ebu cefer muhammd bin ali Esued (r.a) her vakt benim Muhammet bin Hesen bin Ahmet bin velidin ders toplantılarına gittiğimi ve ilmi kitapları okumaya karşı aşırı alakam g&ouml;rd&uuml;ğ&uuml; zaman ş&ouml;yle s&ouml;ylemekteydi. Senin ilme karşı b&ouml;yle b&uuml;y&uuml;k bir alakan olması şaşılacak bir yer deyildir zira sen imamı zaman (Allah zuhurunu tez etsin) in duysıyla d&uuml;nyaya gelmişsin&rdquo;. <a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	3- &ldquo;Ebu Ali Bağdadı&rdquo; olarak tanınan H&uuml;seyin bin Ali bin Muhammed K&ucirc;mm-&icirc; ş&ouml;yle belirtmekte: &ldquo;b. cavşir&rdquo; olarak meşhur olan bir şahıs Buhara, şehrinde bana o sıkke altın vererek onu Bağdata şıh Ebul Kasım H&uuml;seyin bin Ruha (r.a) mrememi s&ouml;yledi, bende onları alarak yala koyuldum &ldquo;Amvveye&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a>&nbsp;yetiştiğim zaman bilmeyerek onlardan birini kayıp ettim Bağdata ulaştığım zaman onları teslim etmek amacıyla &ccedil;ıkardımda onlardan birinin kayıp olduğunu fark ettim o nedenle gidip aynı ağırlıkta bir altın sıkke alıp t&uuml;m&uuml;n&uuml; H&uuml;seyin bin Buhun &ouml;n&uuml;ne bıraktım. H&uuml;seyin bin Ruh eliyle benim Aldığım Altın sıkkeyi g&ouml;sererek ş&ouml;yle buyrdu: O kendi aldığını g&ouml;t&uuml;r; Zira kayıp etmiş olduğunu o sıke bize ulaştı, işte şurada sonra onu &ccedil;ıkararak bana g&ouml;sterdi g&ouml;rd&uuml;m ki ger&ccedil;ekten de benim yolda kayıp etttiğim altın sıkkesidir.</p>\n\n<p>\n	4- Ebu Abbas bin Nuh, Ebu Abdullah H&uuml;seyin bin surreyi Kummi den ş&ouml;yle rivayet etmektedir: &ldquo;(sgrur) siminde s&uuml;slenmi abid birini Ahvazdan g&ouml;rd&uuml;m ama nereli olduğunu unuttum. O ş&ouml;yle s&ouml;ylemkteydi: Ben lalı idim hi&ccedil; konuşamıyordum Amcam ve Babam &uuml;&ccedil; d&ouml;rt yaşlarımda beni şıh Ebul Kasım H&uuml;seyin bin Ruh&rsquo;un (Allah ondan razı olsun) yanına g&ouml;t&uuml;rd&uuml;ler ve ondan dilimin A&ccedil;ılması amaciyle imamı zamanda duada bulunmasını istediler. H&uuml;syin bin Ruh: Sizin İmam H&uuml;seyin (a.s)in heremine &ldquo;Kerbeleya &ldquo; gitmeniz emir olundu. Ben amcam ve Babam Kerbalaya gittik, ziyaret amacıyla boy abdesti aldık ziyaret esnasında Babam ve Amcam serur! diye beni &ccedil;ağrıdılar bende Evet diye cevab verdim. Ebu Abdullah bin Sureh &ldquo;Serure&rdquo; nin sesinin kısık olduğunu Belirtmektedir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	Bizim itikatımıza g&ouml;re imamı zaman (a.s)in &ouml;zel vekilleri ki onlardan biride H&uuml;seyin bin Ruh tur o hazertle dierek bir irtibat i&ccedil;erinde bulunmaktaydılar. Bazı sırrı olan olayalar hakkında o hazertin izniyle haber vermek, bazı maslahatlardan dolayı idi bununda hi&ccedil; bir sakıncaıs bulunmamaktadır.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Vekillik D&ouml;nemi Ve Vefati</h2>\n\n<p>\n	H&uuml;seyin bin Ruh, Ebu cefer Muhammed bin Osman Emri nin vefatıyla 305 h-p yılında imamı zaman tarafından vekilliğe tayın olundu ve 326 h-p yılında a&ccedil;ıklayacağımız gibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Bu hesaba g&ouml;re onun vekillik &ouml;mr&uuml; takriben yirmi bir yıl devam etmiştir. Onun kabirinin Bağdata olduğunu kesindir Ama acaba bağdatin doğusundamı yoksa batısındamı bulunmaktadır ihtilaf edilmektedir. Şih Tusinin nak etmiş olduğuna g&ouml;re, onun kabri &ldquo;Nubahtiyada&rdquo; bulunmaktadır ve &ldquo;Nubahti&rdquo;da nakl olunan alemtlere g&ouml;re Bağdatin Batısında olması gerkemktedir. Ama g&uuml;n&uuml;m&uuml;zde Bağdatın Doğusunda bulunan kabir H&uuml;seyin bin Ruhun kabrinin alemtlerine &ccedil;ok benzemektedir. (Tarihi siyasiyi geybeti imam devezdehum 209. sayfa 82. dip notunda- Ayenuş El şia 6. cilt 21. sayfa)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh Ve Muhammed Bin Alişelamağani</h2>\n\n<p>\n	H&uuml;seyin bin Ruhun niyabetlik zamanında onun mukabilinde cephede olanlardan da biri &ldquo;b. Ebul ğzapir&rdquo; olarak meşhur olmuş olan Ebu cefer Muhammed bin Ali şelmağanıdır. O şelmağanın k&ouml;y&uuml;ne mensuptur. (El kelam 8. cil 290. sayfa -mucemul Edab 1. cilt 235. sayfa - El bab 2. cilt 206. sayfa) O ilk etapta şianın ileri gelen alimlerinden ve yakın Ashaptan biriydi (Risalı Necaşi 2. cilt 235. sayfa) ve Bağdatın katipleirindendi (Mucemu Edba 1. cilt 235. sayfa) ve olduk&ccedil;a kitap yazmıştır ilk olarak H&uuml;syin bin Ruhtan emir alıp onun mutilerinden sayılmaktaydı. Ama bir m&uuml;ddet sonra kıskan&ccedil;lık y&uuml;z&uuml;nden doğru yoldan sapıp mezheb deyiştirdi onun y&uuml;z&uuml;nden bir &ccedil;ok insan doğru yoldan saptılar. (El fihrist 305. sayfa Rical el ncaşi 2. cilt 293- 294. sayfalar.) Şıh Tusi &ldquo;Fıhrıst&rdquo; isimli kitabında ş&ouml;yle yazmakta Muhammed bin Ali şelmağani mekeni Ebu cefer ve &ldquo;B.l Esapr&rdquo; olarak s&ouml;hretlenmiş olduk&ccedil;a fazla rivayet ve kitapları vardır ilk etapta hak yolu se&ccedil;mtir sonra onu bırakarak sa&ccedil;ma sapan s&ouml;zler konuşmaya başladı &ouml;yleki Bağdadın halifesi onu tutuklayarak &ouml;ld&uuml;r&uuml;p dara astırdı. Neccaşi Rıcalında belirtmkededir ki ibnul Ezagır olarak tanınımış olan Ebu cefer Muhammet bin Ali Şelmeğani bizim b&uuml;y&uuml;k alimlerinizden sayılmaktaydı. Ama H&uuml;seyin bin Ruha karşı duymuş olduğu aşırı kin ve kıskan&ccedil;lık onun hak olan şia mezhebini bırakrak yanlış bir mezhebe y&ouml;nelmesine sebep oldu. Akibeti &ouml;yle bir yere ulaştı ki onun hakkında imammı zaman (a.s) in tarafından fermanı ilen edilmiştir. Zamanın halifeside onu &ouml;l&uuml;rerek dara astırdı. Şelmağanıyı lanetleyen ferman imamı zaman (a.s) tarafından H&uuml;seyin bin Ruh vasıtasıyla 312 h.p yılında o fermanı &ccedil;&uuml;nk&uuml; kendisi Abbası halifesi olan &ldquo;Muktedirin&rdquo; evinde kendisi Abbası halifesi olan &ldquo;Muhtedirin&rdquo; evinde zindanda olduğu i&ccedil;in Ebu Ali Muhammed bin Hamam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; Muhammmet bin Hmam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; H&uuml;seyin bin Ruh d&uuml;şmanların elinde zindanda olduğu i&ccedil;in imamı zaman (a.s) ın hizmetine bir mektup yazdı ve o hayreten fermanı yayınlamamak amacıyla izin istedi. Ama o hazret fermanın yayınlanma emrini verdi ve kimseden korkmamalarını istedi ayrıca o hazret kısa bir zamandan sonra &ouml;zg&uuml;r olacağı mujdesini verdi. (El geybe 410. sayfa)</p>\n\n<h2>\n	İhticaci Tebekside, Şelmağaninin Lant Fermani</h2>\n\n<p>\n	(El ihticac 2. cilt 474- 475. sayfalar- Elğeybe 410. sayfa.)</p>\n\n<p>\n	İlan et- (Allah senin &ouml;mrunu uzun ve her iyiliklerin sırlarını sana inayet etsin.) Dinlerine ve bağlılıklarına m&uuml;tmein olduğun kimselere ki Şelmağanı olarak meşhur olmuş olan Muhammet bin Ali Murted olup islam dininden &ccedil;ıkmıştır ve kafir olmuştur ve &ouml;yle şeyler iddia etmektedir ki Allahı inkardır ve Allaha yalan ve iftira atmaktadır ve b&uuml;y&uuml;k g&uuml;naha murtekib olmuştur. Onlar ki Allahtan y&uuml;z &ccedil;evirdiler, yalancıdırlar ve b&uuml;y&uuml;k bir sapıklığa d&uuml;şerek Allahın rahmetinden ayrılıp b&uuml;y&uuml;k bir zarara uğramışlardır.</p>\n\n<p>\n	Allah (c.c) ve onun peygamberinin huzurunda (şelmağanıden ) ilşkimizi kesip ondan bizar olduğumuzu ilan etmekteyiz; ona lanet etmekteyiz ve Aşıkarda gizlide her yerde her zaman Allah&rsquo;ın laneti onun &uuml;st&uuml;ne olsun ve (Allah&rsquo;ın laneti) onun takip&ccedil;ı olup destekleyenlere olsun ve aynı şekilde bu ilamı duyduktan sonra yinede onunla ilişkide bulunanlara olsun.</p>\n\n<p>\n	Bu sebeple onlara (imamiye vekillerine veya t&uuml;m şialara) haber ver ki biz onunla dosluğu kesip ondan uzaklaşmaktayız, nasıl ki onun gibileri olan şerie Nemiri, helali ve bilali v.b den edindigimiz tavir gibi ve biz Allah&rsquo;ın sunnetlerine razıyız.</p>\n\n<p>\n	Allah&rsquo;a g&uuml;venip ondan yardım diliyoruz o her işte bize yeterlidir ve en g&uuml;zel koruyucudur.&rdquo; Ebu Ali Muhammed bin Hmam, bu fermanı alıp t&uuml;m şianın şıhlarını ve b&uuml;y&uuml;klerini davet ederek onlara okudu sonra onun aynısını yazarak diyer şehirlere g&ouml;nderdi b&ouml;ylece t&uuml;m şia tayıfaları arasında ş&ouml;hret kazandı b&ouml;ylece her kes ona lanet okuyarak ondan uzaklaştılar.</p>\n\n<h2>\n	Şalmağaninin Davasi Ve Akidesi</h2>\n\n<p>\n	Şelmağanının davası ve Akaidi tam belli deyildir zira ondan ve onun takip&ccedil;ilerinden bizlere bir kayanak yetişmemiştir. Bu bir ger&ccedil;ektir ki Şelmağanı de aynen H&uuml;seyin bin Mensur Hellac gibi &ldquo;Hllevlye&rdquo; idi ve onun bir &ccedil;ok akaidi Hellacın Alkaidinden hi&ccedil; bir farkı bulunmamaktaydı ve şelmağanı bu y&ouml;nden Hellacın yolunu takip etmekteydi ve H&uuml;seyin bin Ruh a&ccedil;ık ve kesin bir şekilde onun Hellacın s&ouml;z&uuml;ne g&ouml;re hareket ettiğini belirtmektedir. (El geybe 405. sayfa)</p>\n\n<p>\n	Toplu bir şekilde Şelmağanının Akaidini aşağıda belirtilmiş olduğu gibi bir ka&ccedil; maddede &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Allah her şeyde o şeyin kapasitesine g&ouml;re ona rusuk etmede (girmede) ve Şelmağanı &ouml;yle bir kimsedir ki Allah&rsquo;ın t&uuml;m ruhu ona rusuk etmiştir. &Ccedil;&uuml;nk&uuml; şelmağanı bu konuda Mesihe ve Hellaca benzetilmitir onu Ruhul kudus (El firepu bey nul firep 265. sayfa- Asa rul Bagiye 214. sayfa) ve Mesih (Mucemul Adab 1. cilt 243. sayfa) ve Hellac (mucemul Adab 1. cilt 235. sayfa -Elgeybe 405. sayfa) diye anılmıştır, lakaplandırlmıştı.</p>\n\n<p>\n	2- Onun Akidesine g&ouml;re Melaike o kimselerdi ki Nefsin dizginini eline ge&ccedil;irip hakkı tanıyıp g&ouml;rendir. Cennet onu tanıyıp ve onun mezhebine g&ouml;re hareket edenlerindir. Cehennem se o toplulugu tanımamak ve onun yolunda d&ouml;nenlerindir.</p>\n\n<p>\n	3- &ldquo;Azagirye&rdquo; Namaz orucu ve boy abdestını terk etmeye itikatlari vardı ve s&uuml;nnet doğrultusunda evlenmezlerdi ve t&uuml;m kadınları kendilerine helal saymaktaydılar.</p>\n\n<p>\n	4- Şelağanı&rsquo;nın &ouml;nemli Alidesinden biride onun zıtta (karşıta) ya İblise akıdesidir yani o idda etmekteydi ki Allah zıttın vucudunu yaratt ta onun vasıtasıyla onun muhalifliği anlaşılsın ve hatta &ldquo;Zıtlar&rdquo;ın makamları evliyaların makamından daha bir y&uuml;cedir. Zira zıtlar evliyaların y&uuml;celmesini sağlamaktadır.</p>\n\n<p>\n	Ebul Kasım H&uuml;seyin bin Ruh, şelmağanıyı lanetleyen ilanı a&ccedil;ıklayınca ve her yerde bu meseler meshur olunca millet ondan uzaklaşmaya başladılar ve t&uuml;m şiaları ondan &ccedil;ekinmelerini sağladılar b&ouml;ylece o artık hileliklerine ve kurnazlıklarına devam edemez oldu. Pek bir vakit ge&ccedil;memişti ki &ldquo;El Razı billah&rdquo;in emriyle tutuklanarak &ouml;ld&uuml;r&uuml;ld&uuml; b&ouml;ylece şialar onun şerrinden rahat oldular. (El geybe 406. ve 412. sayfalar.)</p>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın &ouml;zel vekillerinin d&ouml;rd&uuml;nc&uuml;s&uuml; ve sonuncusu Ebu-l Hasan Ali b. Muhammed Semuri&rsquo;dir ki, H&uuml;seyin b. Ruh Nubahti&rsquo;den sonra vekillik g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	Merhum &ldquo;Mamagan&icirc;&rdquo; Rical kitabında ş&ouml;yle yazmaktadır: &ldquo;Ali b. Muhammed Semuri, H&uuml;seyin b. Ruh&rsquo;tan sonra vekil idi ve onun k&uuml;nyesi Ebu-l Hasan&rsquo;dır. Bu değerli şahsiyetin velalet ve g&uuml;venirliği o kadar meşhurdur ki, zikretmeye gerek bile yoktur. O g&uuml;neş gibi, a&ccedil;ıklamaya gerek duymaksızın nurunu yaymaktadır. Onun Hz. Mehdi (a.s)&rsquo;a vekilliği Ebu-l Kasım H&uuml;seyin b. Ruh&rsquo;un vasiyeti &uuml;zerine ger&ccedil;ekleşmiştir.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	Şeyh Tusu onu &ldquo;Ali b. Muhammed semuri&rdquo; &uuml;nvanı altında; İmam Hasan Askeri (a.s)&rsquo;ın ashabından saymaktadır.</p>\n\n<p>\n	Hz. İmam Hasan Askeri (a.s) onunla sohbetleri bulunmaktadır ki Ali b. Muhammed Semuri&rsquo;nin o hazretin ashabından olduğuna delalet etmektedir.</p>\n\n<p>\n	Semuri Şia olan dindar bir aileye mensup bulunmaktadıy ki, şiiliğe yapmış oldukları hizmet y&ouml;n&uuml;nden oluk&ccedil;a meşhur olması, vekillik ve sefirliğinde &ouml;nemli bir muhalifetle karşılaşmamasını sağlamıştır.<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Bu hanedanın bir &ccedil;ok efradı &ouml;rneğin; Hasan ve Muhammed, İsmail b. Salihinin &ccedil;ocukları ve Ali b. Ziyad&rsquo;ın Basra&rsquo;da &ccedil;ık fazla mal, m&uuml;lkleri vardı. Onlar bu m&uuml;lklerinin gelirinin yarısını &ouml;nikinci iamm (a.s)a vakfetmişlerdi. İmam (a.s) her yıl onun gelirini almaktaydı ve onlarla mektuplaşmaktaydı.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Semuri&rsquo;nin fazilet g&ouml;sterebilmesi i&ccedil;in pek bir fırsatı yoktu. Zira &ouml;nceki zekiller gibi geniş ve k&ouml;kl&uuml; faaliyetler ger&ccedil;ekleştirerek vekillerle olan irtibatlarını &ouml;nemli bir deyişiklik v&uuml;cuda getirmemişti. Ama şiilerin onun b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve g&uuml;venirliğine olan inancı, diğer vekiller gibiydi.</p>\n\n<p>\n	T&uuml;m şiiler onu onaylayıp kabul etmişlerdi.Vekiller onu Hz. Mehdi (a.s)&rsquo;ın ger&ccedil;ek vekili olarak resmiyete tanıyarak v&uuml;cuhat-i şeriyyei (şeriata ait paraları vb.) ona teslim etmekteydiler.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p>\n	&Ouml;te taraftan, Semuri&rsquo;nin vekilliği zamanında zul&uuml;m, sitem, kan d&ouml;kmeler doruk noktasına ulaşmıştı. Bu m&uuml;nasip olmayan ortam, onun faaliyetlerinin sınırlı kalmasındaki sebeplerinden sayılmaktadır.</p>\n\n<h3>\n	HZ. MEHDİ (A.S) TARAFINDAN ALİ b. MUHAMMED&rsquo;E HİTABEN YAYINLALAN İLANIN NİŞANENİN METNİ:</h3>\n\n<p>\n	Semuri&rsquo;nin &ouml;l&uuml;m&uuml;nden altı g&uuml;n &ouml;nce Hz. Mehdi (a.s) tarafından yayınlanan nişanede, ilanda, o hazret d&ouml;rd&uuml;nc&uuml; vekilin &ouml;leceği haberini vererk, onun &ouml;l&uuml;m tarihini vile tain etmiştir. Yapılan ilanın metni Gaybet-i Suğra&rsquo;nın (k&uuml;&ccedil;&uuml;k gaybetib) tamam olup &ouml;zel vekilliğin kesildiğini ve gaybet-i K&uuml;branın (b&uuml;y&uuml;k gaybetin) ve umumi vekilliğin başladığını beyan etmekteydi Bu nişane ve ilan bir &ccedil;ık hadis kitaplarına naklolunmuştur. Biz mukademesinde olan bu m&uuml;barek ilannameyi Merhum Tebersi&rsquo;nin İhticac kitabından nakletmekteyiz.</p>\n\n<p>\n	Merhum Tebersi ş&ouml;yle yazmaktadır: &ldquo;K&uuml;&ccedil;&uuml;k gaybette olduk&ccedil;a methedilen ve İmam-ı Zaman&rsquo;ın rızasını kazanmış olan kapıcıların, sefirlerin (vekillerin) birincisi Şeyh muvassak Ebu Amr ve Osamn b. Seid-i Emri&rsquo;dir ki ilk olarak İmam Hadi&rsquo;nin (a.s) onu bu g&ouml;reve tayin etmiştir, daha sonra ise oğlu İmam Hasan Askeri (a.s) 0nu g&ouml;revinde sabit kıldı. O değerli şahsiyette o iki imam hayattayken onların işlerini kendi &uuml;zerine aldı. O iki hazretten sonra ise Hz. Mehdi (a.s)&rsquo;ın işlerini y&uuml;r&uuml;tmek g&ouml;revini &uuml;slendi. Şiilerin bir&ccedil;ok işi ve sorularının yanıtlanması onun tarafından ilan olmaktaydı. Osman b. Said Allah&rsquo;ın rehmetine kavuşunca oğlu Muhammed b. Osman onun yerine ge&ccedil;erek onun işlerini y&uuml;r&uuml;tme g&ouml;revini &uuml;stlendi. O değerli şahsiyet de vefat edince, Ebu-l Kasım H&uuml;seyin b. Ruh Nubahti onun yerine atanmış oldu. Onun da &ouml;lmeyisyel Ebu-l Hasan Ali b. Muhammed Semuti onun yerine ge&ccedil;ti. Bunlardan hi&ccedil; biri Emir sahibi olan Hz. Mehdi (a.s)&rsquo;dan atanma emri gelmeden bu b&uuml;y&uuml;k makama ge&ccedil;memişlerdir ve makamla bukman şahıs emir &uuml;zerine kendisinden sonraki vekili tayin etmekteydi. Şiiler de onların vekilliğini tasdik edip onaylayarak haberi (kerameti) onlar vasıtasıyla Hz. Mehdi (a.s) tarafından belirtilmeyinceye kadar, onların s&ouml;z ve iddialarını kabul etmemekteydiler.</p>\n\n<p>\n	Ebu-l Hasan Semuri&rsquo;nin &ouml;l&uuml;m anları yakşatığı zaman ondan, kendinizden sonra kimi yerinize atamaktasınız? diye sordukları zaman o cevap olarak &ldquo;Hz. Mehdi (a.s)&rsquo;ın mektubu, elameti, nişanesini&rdquo; &ccedil;ıkararak millete g&ouml;sterdi ki onun metni şundan ibaretti:<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	Dipnotların a&ccedil;ıklanması (1) (Kemalu Dinde &ldquo;El kaybatu saniye&rdquo; nakl edilmiştir 2. cilt 516. sayfa 44. Hadis)</p>\n\n<p>\n	(2) El Gaybe ve Kemalu Dinde &ldquo;vesiyeti şieti&rdquo; nakl olumuştur Elkaybe: 395. sayfa, Kemalu Din 516. sayfa)</p>\n\n<p>\n	(3) El ihticac 2. cilt, 478.sayfa- Kemalu Din 2. cilt 516. sayfa, 44. Hadis- Elkaybe 395. sayfa 365. Hadis- biharul Enver 51. cilt, 360. sayfa, 7. hadis ve 2. cilt 151. sayfa 1. hadis ve 53. cilt. 318. sayfa ilamul vari 417. sayfa. Elharaic 1129. sayfa. Akidetu şia 48. sayfa v.b...) &ldquo;Ey Ali Bin Muhamet; Y&uuml;ce Allah senin &ouml;l&uuml;m Musibetinde din kardeşlerinin sevabını fazla eylesin sen bu g&uuml;nden itibaren Altı g&uuml;n sonra vefat edeceksin o nedenle Emrini (Hasab kitabını) toparla ve Vekilik hususunda hi&ccedil; kimseye vasiyete bulunmaz ki sonradan senin yerine ge&ccedil;sin; zira b&uuml;y&uuml;k kaybet yetişmiştir. Artık y&uuml;ce Allah (c.c)in isteyeceği g&uuml;ne kadar zuhur olmayacaktır. O g&uuml;n ise uzun muddetlerden sonra; kalpleri kinler, kasavetler bağladıktan ve yer y&uuml;z&uuml; zulum dolduktan sonra ger&ccedil;ekleşecektir. Kısa bir zaman sonra benim şilarımdan beni muşahide iddasinda bulunanlar olacaktır. Ve g&ouml;kten &ccedil;ığlık ve feyad gelmeden &ouml;nce Beni g&ouml;rd&uuml;klerini idda edecek olsalar yalancı ve iftira edenlerdendir. G&uuml;&ccedil; ve Kudret y&uuml;ce Allah&rsquo;ındır ve selam. Orda bulunanlar imamı zamanı nişanesi olan bu mektup ve ilanı y&uuml;z&uuml;nden numunelerini yazarak onun yanından ayrıldılar. Altıncı g&uuml;n&uuml;nde ikinci bir kez onun yanına geldikleri zaman can vermek &uuml;zere olduğunu g&ouml;r&uuml;nce ondan senden sonra vekilin kimdir? diye sorduklarında ş&ouml;yle buyurdu: Y&uuml;ce Allah (c.c) kendi istek ve iradesiyle sağlayacaktır. Bunu dedikten sonra canını verdi ve ondan işitlilen enson son s&ouml;z oldu y&uuml;ce Allah (c.c) Rahmet etsin.</p>\n\n<p>\n	O zamandan itibaren on ikinci imam (a.s) la olan direk irtibat sona erdi ve onun vefatıyla Kaybeti supra &ldquo;k&uuml;&ccedil;&uuml;k kaybet&rdquo; sona ererek Kaybeti Kubra &ldquo;B&uuml;y&uuml;k Kaybet&rdquo; başlamış oldu.</p>\n\n<p>\n	Şık Tebersinin Rivayet etmiş olduğuna g&ouml;re Ebul Hasan Ali bin Muhammet semerri 329 h-p yılında vefat etmiştir ve onun Mubarek kabir Bağdata Hlenci olarak Meşhur olmuş olan nehrinin yakınlarında bulunmaktadır. (El keybe 396. sayfa 367. Hadis)</p>\n\n<h2>\n	İmami Zaman Tarafindan D&ouml;rd&uuml;nc&uuml; Vekile Hitaben Yazilmiş Olan Mektub Ve İlanin İncelenmesi Sonucu Ele Ge&ccedil;irilen Sonu&ccedil;</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Ali bin Muhammed semerriyle olan son g&ouml;rşmesinde bir &ccedil;ok mesleyi &ouml;nemle vurgulamışlardır ki O hazretin beyanlarından bir ka&ccedil; sonucu elde etmek mumkundur. Her akıl ve fikir sahibi az bir dikkat edecek olursa o noktaları ele getirmesi mumkund&uuml;r:</p>\n\n<p>\n	1- Bu nişane, mektup şunu belirtmektedir: D&ouml;rd&uuml;nd&uuml; vekil imamın mektubundan, nışanesinden nasıl ki ondan belirtilmişti Altı g&uuml;n sonra tain olunan g&uuml;nde vefat etti. B&ouml;ylece &ouml;nceden olacak bir şeyden haber verilmesi imamın vekilleri ve şianın ileri gelenleri bu mektubun nişanenin imamı zaman (a.s) tarafından g&ouml;nderildiğine yakin ettiler. Nasıl ki o hazretin gelecekten haber vermesi &uuml;&ccedil;&uuml;nc&uuml; vekil zamanında doğruluğu sabit olmuştu. (Ahırın Umid- &ldquo;son umit&rdquo; 112. sayfa, Tarihi siyasi kaybeti imamı devazdehum (a.s) 212. sayfa tarihil peybe-ul supra 634. sayfa)</p>\n\n<p>\n	2- İmam (a.s) D&ouml;rd&uuml;nc&uuml; vekile hi&ccedil; kimseyi kendi yerine tain etmemesini emr etmiştir. Bu emir sefirlerle ve vekilleriyle o hazeretin direk irtibatlarının kesildiyine delalet etmektedir. Bu y&uuml;zden İmam buyruğunda kaybetı Kubrasında her t&uuml;rl&uuml; vekilliği Red etmektedir. (&ouml;nceki senet, kaynaklar)</p>\n\n<p>\n	İmam (a.s) son buyruklarında direk irtibatin kesildiğini ilan edince vekiller farlyetlerini durdurdular &ouml;zellikle Humus toplamaktan ka&ccedil;ındılar. Başak bir deyişle İmam Sadık (a.s)in zamanında kurulmuş olan imamiye teşkilatı bu buyruk ile dağılmış oldu sonra her kim imamin seriri olduğunu idda edecek olursa dinsiz ve sehtakarlıkla ittaham edilmekteydi.</p>\n\n<p>\n	3- Bu Nişane, mektup ikinci kaybetin ya B&uuml;y&uuml;k keybetin başladığını ilam etmekteydi.</p>\n\n<p>\n	4- Allah izin vermedik&ccedil;e İmam (a.s)&rsquo;ın zahır, aşıkar olmayacaktır; onun zuhur etmesi &ldquo;gelmesi&rdquo; kalplerin merhametleşmesinden, D&uuml;nyanın zulum, sitemle ve Fesatla dolmasından sonra ger&ccedil;ekleşecektir.</p>\n\n<p>\n	5- O Hazretin mubarek buyrukları iki deyişilmesi m&uuml;mk&uuml;n olmayan elamete denilmektedir ki imam zuhur etmeden &ouml;nce, ger&ccedil;ekleşecektir. Birincisi ikincisi ise g&ouml;ğ&uuml;n feryatlar, &ccedil;ığlıklar atması.</p>\n\n<p>\n	6- Ayrıca bu buyruktan herkim kaybeti kubrada imamı zaman (a.s)&rsquo;i g&ouml;r&uuml;d&uuml;ğ&uuml;n&uuml; iddia edecek olursa yalancı ve iftira edici olduğu anlaşılmaktadir. Ama bunuda biliyoruz ki g&uuml;venilir emin bir&ccedil;ok deyerli şahsieti şahısların takriben herkes tarafından kabul edilen olmuş olyalardan da anlatılmış olduğu gibi bir &ccedil;oklarının imam Mehdi (a.s) &lsquo;ın M&uuml;barek huzurlarına vararak feyizlendiğini kuvvetli senetlerle kitaplarda kayt olmuştur. Bizim bu asrımızda dahı bir &ccedil;okları bu sadete kavuşmuşlardır.</p>\n\n<p>\n	Nasıl oluyor Kaybeti suğra &ldquo;k&uuml;&ccedil;&uuml;k kiybet&rdquo; zamanında d&ouml;rd&uuml;nc&uuml; vekile hitap amacıyla ilan edilen buyrukta, nişanede &ldquo; Her kim ve &ldquo;g&ouml;y&uuml;n feryat etmeden&rdquo; &ouml;nce o hazreti g&ouml;rd&uuml;ğ&uuml;n&uuml; idda edecek olurlarsa yalancı ve iftraci olarak nitelenmekte&rdquo; binaenaley o anlatılan olaylarda da &ldquo;imami g&ouml;rme olayi&rdquo; hi&ccedil; bir şek ve ş&uuml;pemiz bulunmamaktadır &ouml;ylese bu buyruğu nasıl tefsir ve beyan etmemiş gerekmektedir?</p>\n\n<p>\n	Cevab = Nasıl ki bazı şahsiyetlerinde belirtmiş oldukları gibi &ldquo;Muşahideyı &ldquo;g&ouml;rmeyi&rdquo; ıdda&rdquo; edenlerin yalancı ve iftıracı olduğundan kast ve ama&ccedil; o kimseler olabilir ki vekillik iddasında bulunsunlar ve g&ouml;rmek, huzuruna varmak bahaneleri ile kendisini imamla nillet arasında vesıtacı olarak istesinler. Ayrıca bazı şahıslar o hazretin huzuruna varmak şerefine nail olanların hikayeleri dahi bize bir ip ucu ve delil sayılmaktadır ki bu buyruk ta g&ouml;rmeyi kesin olarak inkar etmek amacı bulunmamaktadır. Belki belirli bir şahsın vekil olarak se&ccedil;ilmesi iddasını Redetmek amacıyladır.</p>\n\n<p>\n	Şayet bu buyruktan ama&ccedil; o hazerti g&ouml;rmenin kendi ihtiyarı (iradesi) dahilinde olduğu iddiasıdır. Yani bir kimse o hazreti g&ouml;rmeyi irtibatın kendi iradesinde olduğunu &ouml;yle ki her zaman isteyecek olursa imam (a.s) in Huzurunda giden bilir veya irtibat sağlaya bilir iddasında bulunacak olursa yalancı ve iftiracıdır. B&ouml;yle bir iddia Kubrada zamanında hi&ccedil; kimse tarafından kabul edilemez. Veya birkimse b&ouml;yle bir mevkiye ger&ccedil;ekten de sahip olmuş olsa ki m&uuml;mk&uuml;n deyildir ve eğer olsa dahi başkalarından gizleteceklerdir ve başkalarına izhar etmezler.</p>\n\n<h2>\n	Kaybet Suğranin Devam Edemeyeceğinin Delileri</h2>\n\n<p>\n	&ldquo;K&uuml;&ccedil;&uuml;k Kaybet&rdquo;</p>\n\n<p>\n	Bir kimse Hz. Mehdi (a.s) in yaşantısı hakkında az bir araştırması olupta edecek olrusa, onun zihninde bu soru takılacaktır ki O Hazretin &ldquo;&Ouml;zel vekiller&rdquo; vasıtasıyla onu dost edinenlerle ve şialarıyla irtıbat halinde bulunmakta ve milletin zorluklarını ve bazı halinde bulunmakta ve milletin zorluklarını ve bazı ihtiya&ccedil;larını gidermekteydi ve onları bazı zamanlar direk olarak, bazı zamanlar ise dolaylı yollarla yol g&ouml;stermekte oduğu kaybeti suğra ni&ccedil;in sona erdi? Ni&ccedil;in bu azemetli fazilet insanlardan alınmış oldu?</p>\n\n<p>\n	Acaba O Hazretin t&uuml;m asırlarda, her zaman Ummet arasında bir vekili oslaydı da onun vasıtasıyla M&uuml;selman camıasının Rehberliğini y&ouml;netimini kendi eline alarak inhirafların ve bidatların &ouml;n&uuml;ne sed &ccedil;ekmesi m&uuml;mk&uuml;n deyilmiydi?</p>\n\n<p>\n	Cevab olarak ş&ouml;yle s&ouml;ylemekteyiz: Kaybetı suğra, kaybeti Kubraya mukademe olup onun ortamını hazırlamak i&ccedil;indi &ccedil;&uuml;nk&uuml; ilk kaybetin ve zihinler kaybette tanışmamışlardı- Her ne kadar imam Hadi ve imam Hasanul Askeri zamanında o hazretler zihinleri ileride gelecek kaybete hazırlamak amacıyla g&ouml;zden bir muddet i&ccedil;in kayıp olmaktaydılar. Bu sebeple eğer b&uuml;y&uuml;k kaybet bir anda ger&ccedil;ekleşecek olsaydı bir &ccedil;ok efradın zihinlerinin karışarak hayretlerle tuhaf ve acayib karşılamalarına belki inkar etmelerine sebep olacaktı. Ve insanların başka yollara sapmasına sebep olacaktı. Kaybet Kubra sebebiyle imamla olan irtibatın kesilmesini kabullenmek bir &ccedil;ok insanlar i&ccedil;in &ccedil;ok zor ve rahatsız edici idi.</p>\n\n<p>\n	Zira takriben yetmiş yıl milletin, imamı zamanla &ouml;zel vekiller tarafından irtibatı ger&ccedil;ekleşmekti. Onların kanalıyla sorunlarını isteklerini sorularını onun hizemtine ulaştırmaktaydılar ve cevab almaktaydılar. &Ouml;te tarafatan yine onların kanalıyla O hazretin buyrukları emirleri millete ulaşmaktaydı ayrıca bir &ccedil;okları o hazretin huzuruna gitmekteydiler. B&ouml;ylece bu m&uuml;ddet zarfında millete bir alışkanlık meydan geldi.</p>\n\n<p>\n	İmamı Zaman Kaybeti Suğra zamanlarında vekilleri vasitasiyla milletle bir irtibat i&ccedil;erisinde bulunmaktaydı bu muddet zarfında g&ouml;stermiş olduğu bazı kerametlerle ve bazı ger&ccedil;ekler ya gelecekte olacakları vekillerine aktarması ve bazen bazı insanlarla direk irtibata girmek yoluyla kendi vucudunun varlığını isbat etti ve Kaybetı Suğra&rsquo;nın imam Mehdi (a.s)in v&uuml;c&uuml;d&uuml;n&uuml;n varlığını isbat etmesi kafi idi.</p>\n\n<p>\n	İmam (a.s)in yaşantısını bu muddet i&ccedil;erisinde incelemeye tabi tutacak olursak a&ccedil;ık bir şekilde&nbsp; g&ouml;rmekteyiz ki O hazret yavaş yavaş gizli yaşamı gittik&ccedil;e fazlalaştırmaktadır; zaman ge&ccedil;tik&ccedil;e imam (a.s)in kaybı daha bir fazlalaşmaktaydı. Son zamanlara doğru Artık d&ouml;rd&uuml;nc&uuml; vekilin dışında kimse o hazretı M&uuml;şahide edememekteydi: B&ouml;ylece taze nesl imamı zaman (a.s)in Kabetine ve perde arkasından yapmış olduğu Rehberliğine Alışmaya başladılar. Kısa olarak ş&ouml;yle a&ccedil;ıklaya biliriz: Kaybeti Suğradan ele ge&ccedil;irilmek istenen şey ki milletin fikir ve zihninin y&ouml;nradan gelecek olan Kaybeti Kubraya hazırlamaktı bu netice elde edildi. Artık bu y&ouml;ntemin devam etmesine bir sebep bulunmamaktaydı. (İmamet ve Mehdiviyet 2. cilt 364. sayfa - Tarihul Kaybetul Suğra 631. sayfa)</p>\n\n<p>\n	B&uuml;y&uuml;k Filosoflardan olan; Seyyid muhamed Bagır sedr (r.a) bu kınu hakkında ş&ouml;yle belirtmektedir: &ldquo;Kaybeti Suğradan, Kaybeti Kubraya ge&ccedil;meklik; Kaybeti Suğradaki ulaşılması gereken hedeflere ulaşıldğına delalet etmektedir. Bu ge&ccedil;ici progaram ile şianın imamın birden bira kayıba &ccedil;ekilmesinden doğa bileceyi zararları &ouml;nleyerek, şianın mogiyeti, durumu imamın kaybetine şekillendi, ta millet yavaş yavaş imamın &ldquo;Umimi Vekillerini&rdquo; kabullensinler.</p>\n\n<p>\n	Ger&ccedil;ekleşen bu inkilab ile, İmamın vekiliği belli şahısların elinden &ccedil;ıkarılarak, Adil ve a&ccedil;ık g&uuml;r&uuml;şe sahip mucteditlerin eline ge&ccedil;ti. B&ouml;ylece Din ve D&uuml;nya işlerinde onları takip edip uymak gerekli edilmiş oldu. (Bahs Havvalul Mehdi 70. sayfa Nişan ez imamı Kayıb &ldquo;Kayıb İmamın nişanesi&rdquo; 66. sayfa)</p>\n\n<p>\n	B&ouml;ylece kaybeti suğra d&ouml;nemi sona ererek Keybeti Kurbati Suğra d&ouml;nemi sona ererek Kaybeti Kubra d&ouml;nemi başladı ta o zamana kadar ki Y&uuml;ce Allah (c.c) o hazrete zuhur iznini versin.</p>\n\n<h2>\n	D&ouml;rt Vekilin Kisa &Ouml;z Ge&ccedil;mişleri (r.a)</h2>\n\n<h3>\n	1. Osman Bin Seid Emri</h3>\n\n<p>\n	İmam Zaman (a.s)in ilk vekili Osman bin Seid Emri dir. Onun yaşantısının başlaması Hz. Hadi (a.s)in zamanıdadır ki o zamanlar (Osman bin Seid) on bir yaşlarında bulunmaktaydı. İmamı Bakır (a.s) dan sonra o s&ouml;z&uuml;ne sadık kalarak imam Hasan Askeri (a.s)in Hizmetine girdi ve O Hazretin şahadetine kadar O hazrete vefadar ve sadakatla hizmete bulundu ve o hazretten sonra İmamı zaman (a.s)in &ouml;zel vekili olarak tanıtıldı. Onun vekillik d&ouml;nemini takriben beş yıl kayıt etmişlerdir. Onun vekillik zamanında vucuda gelmiş olan has bir ortamn sebebiyle yalan yere vekillik iddasında bulunanlar &ccedil;ok az olmuştur. Fakat iki şahıs onlarda olduk&ccedil;a somut bir şekilde idda da bulunmuşlardır. Birinci vekil, imam Hasan Askeri (a.s)in yerine birini tain etmeden d&uuml;nyadan gittiği haberini yaymak suretiyle imamı zaman (a.s)ı Abbası&rsquo;lerin şerrinden korumak istedi. &Ouml;te taraftan imamı zaman (a.s) ın hayatta olup yaşadığını şialara anlatıp isbat etmek &ccedil;abasındaydı. B&ouml;ylece kaybet meselesini ikna edici delillerle a&ccedil;ıklamak istemekteydi. Onun vekillik zamanı &ldquo;Mutemidin&rdquo; hilafete olduğu&nbsp; bir vakte denk gelmektedir.</p>\n\n<h3>\n	2- Muhammed Bin Osman Emri</h3>\n\n<p>\n	İmam Zaman (a.s) ın ikinci &ouml;zel vekili Muhammed onun vasıyasıyla ilan olmuştur.</p>\n\n<p>\n	Onun vekillk d&ouml;neminde yalan yere iddada bulunanlar olduk&ccedil;a fazla olmuştur. Onun &ouml;nemli faliyetlerinden biride yalan yere vekillik idalarında bulunanlarla devamlı mubarize, mucadele etmesidir. B&uuml;y&uuml;k bir &ccedil;alışma ve &ccedil;abayla t&uuml;m şiaları onların pen&ccedil;elerinden kurtarmayı başardı ve onlar hakkında imamı zaman (a.s) tarafından lanet ilanları getirerek, kendi velilliğini hakkaniyetini isbatladı. Onun vekillik d&ouml;nemi &ldquo;Muremidin&rdquo; &ldquo;mutezıd&rdquo; ve on yıl da &ldquo;Muktedir&rdquo;in hilafet d&ouml;nemlerine denk gelmekteydi. Kendi &ouml;l&uuml;m&uuml;n&uuml; &ouml;nceden haber vererek 305 h.p yılında vefat etti.</p>\n\n<h3>\n	3- Ebul Kasim H&uuml;seyin Bin Ruh Nubahti</h3>\n\n<p>\n	İmamı zaman (a.s) ın &Uuml;&ccedil;&uuml;nc&uuml; &ldquo;&Ouml;zel vekili H&uuml;seyin bin Ruh Nubahtı dir. O Nubahtı Hanedanına Mensup olduğu i&ccedil;in Abbası y&ouml;netiminde g&uuml;zel bir ortama sahip bulunmaktaydı. Bu yolla şiaların bir &ccedil;ok zorluklarını hal etmiştir.</p>\n\n<p>\n	O Hamid bin Abbasın vezirliğinden &ouml;nce tam bir &ouml;zg&uuml;l&uuml;kle &ccedil;alışmaktaydı. Ama Hamid bin Abbasın (306 ta 311) vesirliğe ge&ccedil;mesiyle bu vezirin şialara karşı beslenmiş olduğun kinden dolayı onun faliyeleri kısıtlandı ve gizli yaşamaya mecbur kaldı, bu muddet zarfında şelmağaniyı onunla millet arasında vekillik etmesi amacıyla tain etmiştir. O ise bu ortamdan su istifade ederek yalan yere imamı zaman vekilliğini iddia etti. 311 yılında Hamit bin Abbasın vezirlikten Azl edilmesinden sonra sevvum b. Ferat in vezirliğe atanmasıyla O esli ortamı yine kazandı. Ama 312 yılında vezirlikten azl edilerek oğluyla birlikte &ouml;ld&uuml;r&uuml;lmesinden sonra H&uuml;seyin bin Ruh, Muhktedir tarafından ta 317 h.p yılına kadar hapise attırıldı ve 317 h.p yılına kadar hapisten Azad olarak faliyetlerini devam ettirmeye başladı.</p>\n\n<p>\n	Onun vekillik d&ouml;nemi Muktedirin bir kısım ve biraz da &ldquo;Razının&rdquo; Halifelik d&ouml;nemlerine denk gelmekteydi. Onun vekillik d&ouml;nemi 12 yıl s&uuml;rm&uuml;şt&uuml;r ve 326 h.p yılında&nbsp; Allah Rahmetine kavuştu.</p>\n\n<h3>\n	4- Ebul Hasan Ali Bin Muhammet Semerri</h3>\n\n<p>\n	İmamı Zaman (a.s) ın d&ouml;rd&uuml;nc&uuml; &ouml;zel vekili Ali bin Muhammed Semeri dir. 326 h.p yılında H&uuml;seyin bin Ruh tarafından vekilliğe tain olundu. O imamı Hasan Askeri (a.s) ın Ashabından dır. &Ouml;l&uuml;m&uuml;nden bir hafta &ouml;nce imamı zaman (a.s) tarafından Emir, nişane ilan olunmuştur ki onda imam (a.s) Kaybeti suğra zamanının bitip, Kaybeti Kubra&rsquo;nın başladığını haber vermiştir. Onun vekillik d&ouml;nemi 316 ta 329 h.p yılına kadar devam etmiştir ve şaban ayının onbeşinde Allahın Rahmetine kavuşmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - H&uuml;rr-i Amili, <em>İsbat-ul Hudat</em>, c. 6, s. 386, 97. Hadis.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Nehc-ul Belağa</em> (Feyz-ul İslam), Kelimat-ul Kısar, 139. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kuleyni, <em>Usul-ul Kafi</em>, c. 2, Babun fi-l Gaybet, 15. Hadis.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Kamil S&uuml;leyman, <em>Yevm-il Halas</em>, s. 105; <em>Bihar-ul Envar</em>, c. 52, s. 91; <em>İlzam-un Nasip</em>, c. 1, s. 427.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Kemal-ud Din</em>, s. 256 ve sonrası.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Fazl b. Hasan Tabersi, <em>İ&rsquo;lam-ul Vera</em>, s. 416; Yevm-il Halas, s. 147.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Muhammed b. İbrahim Nu&rsquo;mani, <em>Kitab-ul Gaybet</em>, s. 170, 1. Hadis; <em>Beşaret-ul İslam</em>, s. 164; <em>Usul-ul Kafi</em>, c. 2, s. 140,Babun Fi-l Gaybet; <em>Muntehab-ul Eser</em> (Babun fi-l Gaybet), s. 251, 26. Bab.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Usul-ul Kafi</em>, c.2, Babun fi-l Gaybet, 12. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Muhammed b. Hasan Tusi, <em>el- Gaybet</em>, s. 162, 120. Hadis; <em>Gaybet-i Nu&rsquo;mani</em>, s. 171, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Muhammed Rıza Hakimi, <em>Hurşid-i Mağrib</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Usul-ul Kafi</em>, c. 2, Babun fi Tesmiyeti Men Reahu (a.s), 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>El-Gaybet</em>, s. 356, 317. Hadis.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Muhammed b. Ali b. Babeveyh Saduk, <em>Kemal-ud Din</em>, c. 2, s. 483, 4. Hadis; <em>el Gaybet</em>, 247. Hadis; Tabersi,<em> İhticac</em>, c. 2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>Bihar-ul Envar</em>, c. 2, s. 88</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Gaybet hakkında ilk asırlarda yazılan kitaplarda bu şahıslara, &ldquo;N&uuml;vvab&rdquo; (Naipler) denildiği gibi &ldquo;Sufera&rdquo; (Sefirler)ve &ldquo;V&uuml;kela&rdquo; (Vekiller) de denilmiştir.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Abdullah b. Muhammed b. Ali b. Abdullah b. Abbas b. Abdulmuttalib.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ali Ekber Feyyaz, <em>Tarih-ul İslam</em>, s. 207</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - İmaduddin İsmail Ebu-l Fida, <em>el-Muhtasar fi Ahbar-il Beşer</em>.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Seyyid İsa Sadr, <em>Teşeyy&uuml; ve Zaliman-ı Tarih, </em>s. 149; <em>Tarih-i Yakubi </em>c. 3, s. 198&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 413.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - a.g.e. s. 432, c. 2.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Muhammed b. Muhammed b. Numan Mufıd, <em>İrşad</em>, s. 345.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 140.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Mehdi Pişvai, Sire-i Pişvayan, s. 686.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Tarih-ul Gaybet-il Suğra</em>, s. 395.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - <em>Bahs&uuml;n Havle&rsquo;l-Mehdi</em>, s. 69.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 303; <em>Mehdi-i Mev&rsquo;ud</em>, s. 458.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - <em>et-Taraif fi Marifeti Mezheb-it Tavaif</em>, c. 1, s. 183-184.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - <em>Kitab-ul Gaybet</em>, s. 355.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Şeyh Abbas Kummi, <em>Sefinet-ul Bihar</em>, c. 6, s. 143.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Sefinet-ul Bihar</em>, c. 6, s. 145-146</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 102, s. 292</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>el-Gaybet</em>, s. 354.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>el-Gaybet</em>, s. 414.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>Rical-ul Tusi</em>, Bab-ul Ayn, No 36, s. 420.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - a.g.e. No: 26, s. 434.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - a.g.e. Bab-ul Mim, No: 101, s. 509.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Ricalu İbn-i Davud</em>, 1. Kısım, Bab-ul Ayn, No: 99, s. 133.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Rical-us Seyyid Bahr-ul Ulum </em>(<em>el</em>-<em>Fevaid-ul Ricaliyye </em>diye de tanınmaktadır), c. 4, s. 127.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>el-Gaybet</em>, s. 354, 315. Hadis; <em>Bihar-ul Envar</em>, c. 51, s. 344.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>el-Gaybet</em>, s 354, Hadis: 315.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>el-Gaybet</em>, s 355, Hadis: 317; Bihar-ul Envar, c. 51, s. 345.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>el-Gaybet</em>, s 357, Hadis: 319.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal-ud Din</em>, c. 2, Bab: 42, Hadis: 6, s. 430.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - En&rsquo;am/158.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Bakara/260.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 120, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - <em>Usul-ul Kafi</em>, c. 2, 4. Hadis, s. 122.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 149.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - <em>İhtiyar-u Marifet-ir Rical(Rical-i Keşşi)</em>, c. 2, s. 844, No: 1088; <em>Bihar-ul Envar</em>, c. 50, s. 323.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> -<em>el-İrşad</em>, s. 345; <em>Menakıb</em>, c. 3, s. 525.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - <em>Kemal-ud Din</em>, c. 1, s. 43.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - <em>el-Gaybet</em>, s. 356, 318. Hadis.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Kemal-&uuml;k Din, c. 2, s. 476, 26. Hadis.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- Kemal-&uuml;d Din, c.2, s.510. Bihar-ul Envar, c.53, s.190.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- Meysem&icirc;&#39;nin kim olduğu hakkında ihtilaf vardır. Eğer Muhammed bin Hasan bin Ziyad-i Meysemi olursa, bu adam Hz. Rıza&#39;nın ashabından, g&uuml;venilir bir şahıstır. Ama Ahmed bin Meysemi olursa Necaş&icirc; onun vakıfi olduğunu, yani İmam Musa bin Cafer&#39;in imametinde tavakkuf ettiğini s&ouml;ylemiştir. Her haluk&acirc;rda naklettiği hadislere g&uuml;venilebilir. Şia&#39;nın b&uuml;y&uuml;k m&uuml;tekellimlerinden olan Ali bin İsmail bin Şuayb bin Meysem bin Yahya Tammar da olabilir. Muhtar&#39;ın da kim olduğunda ihtilaf vardır. Fazla bilgi i&ccedil;in şu kitaplara m&uuml;racaat edebilir: Cami-ur Ruvat, c.2, s.452; Vesail-&uuml;ş Şia, c.20, s.390.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Ankebut/2</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - Nisa/53.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Bihar-ul Envar, c. 53, Bab-u Tevkiat, 9. hadis, s. 178; el-Gaybet, s. 285; el-İhticac, c.2, s.466.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- Tarih-i Samirra, c.2, s.253, ihticac (Tebersi), c.2, s. 468.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- Tabersi, el- İhticac, c.2, s.468.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- Keşşi, İhtiyaru Marifet-ir Rical, c. 2, s. 813</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- Tarih-i Samerra, c. 3, s. 318.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- el Gaybet, s.361, 324. hadis; Kemal-ud Din, c.2, s.510, 41.hadis; Bab-u Tevkit. Bihar-ul Envar, c.51, s.347; c. 51, s.347, el-Haraic, c.3, s.112; M&uuml;ntehab-ul Envar-il Muziyye, s.128.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- Kemal-ud Din, c.2, s. 81, 9. hadis; Bihar-ul Envar, c.51, s.160, 7. hadis; Vesail uş Şia, c.16, Bab. 33, s.247.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Bihar-ul Envar, c.51, s.326, 45. hadis; Tarih-i Samirra, c.3, s. 321, el-Ğaybet, s. 271, 236. hadis.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Yani akşam namazı. Mehdi-yi Mev&rsquo;ud, s.738 ve el- Gaybey, s. 271 adlı kitapların dipnotlarına başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- el- Ğaybet, s.271, Bihar-ul Envar, c.52, s. 15, 13. hadis.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- A.K. s.359.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>-el- Ğaybet, s.361, Kemal-ud Din, c.2, s.510, Bab-u Tevkiat, 41. hadis.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- el- Ğaybet, s.362, 325. hadis; Bihar-ul Envar, c. 51, s.349.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>- el- Ğaybet, s.362, 324. hadis; Bihar-ul Envar, c. 51, s.349, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>- el- Ğaybet, s.362, 326. hadis; İhticac Tebersi, c.2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- Yem-ul Hilas, s.169.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- el -Ğaybet, s.283,&nbsp;&nbsp; 248. hadis; Sefinet-ul Bihar, c.2, s.405</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- İhticac-i Tabersi, c.2, s.298 Kemal-ud Din, c.2, s.198. Bihar-ul Envar, c.53, s.182.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- İhticac, Tabers&icirc;, c.2, s.281-284. Kemal-ud Din, s.483. Gaybet, Şeyh Tus&icirc;, s.180. Bihar-ul Envar, c.53.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- Muhammed bin Ali bin Mehziyar-i Ehvaz&icirc;, İmam Hadi&#39;nin ashabındandır. Hz. Mehdi&#39;nin de sefirlerindendi: Babası Ali bin Mehziyar ise İmam Rıza, İmam Cevad ve İmam Hadi&#39;nin ashabındandı ve onların vekiliydi. Amcası ve amcaoğlu da İmam-ı Zamanın vekillerindendi. Ş&uuml;phesi Hasan Asker&icirc; (a.s)&#39;ın vefatından sonra kimin o Hazretin naibi olması hususunda idi. Hz. Mehddi (a.f) daha sonra bir mektupla onun şekkini gidermişlerdir.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Tarih-ul Ğaybet-il Suğra, s.494.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- el- Ğaybet, s. 397, hadis: 368</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- el- Ğaybet, s. 398</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>- el- Ğaybet, No: 371, s. 398, İhtiyar- ol Maarifet-il Rical, c.2, s.805. Şia Fırkaları, s.103. Mu&rsquo;cem-il Rical-i Hadis, c.17, s.299</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- Menukıp, c.1 Fil Reddi- Al- Ğulat</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a>- Şii Fırkaları, s. 102.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a>- Ahmet b. Hilal.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a>- el - Ğaybet, s. 411</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a>- el- Ğaybet, s. 400.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a>- el - Ğaybet, s. 400. Bihar-ul Envar c. 51, s. 269</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a>- Tarih-ul Ğaybet-il Suğra, c.2, s. 507.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a>- el- Ğaybet, s. 414.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a>- Al-i İmaran / 18- 19</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a>- Kemal-ud Din, c. 2, sa. 433, Bab-u Milad-il Kaim hadis: 13 Bihar-ul Envar, c. 51, sa. 15, hadis: 19</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a>- Kemal-ud Din,&nbsp; c.2, Tevkiat, sa. 482, hadis: 3, Bihar-ul Envar, c. 51, sa. 33, Hadis: 10</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a>- el - Ğaybet, hadis: 331, sa. 364 Bihar-ul Envar, c. 51, sa. 351.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a>- Bakara / 260.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a>- İmam (a.s), &ldquo;artık onu g&ouml;rmeyeceksiniz&rdquo; buyuruyorsa, bunun anlamı &ccedil;oğunuz g&ouml;rmeyeceksiniz dir. &Ccedil;&uuml;nk&uuml; Muhammed b. Osman naiplik d&ouml;neminde O&rsquo;nu (a.s) g&ouml;r&uuml;yordu. İlerideki hadislerde bu konu daha iyi a&ccedil;ıklığa kavuşacaktur. (Kemal-ud Din , c. 2, sa. 435, Dipnotta yazılıdır.)</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a> - Kemal-ud Din, sa. 435, Bab Min Şahid-il Kaim, hadis 2, Bihar-ul Envar, c. 52 sa. 25, hadis 19.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a>- A.K Kemal-ud Din, 9. hadis, el- Ğaybet sa. 364, hadis 330.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a>- Kemal-ud Din&rsquo;deki İbaret ş&ouml;yledir: &ldquo;D&uuml;şmanlarımdan&rdquo;, el- Ğabbette ise &ldquo;D&uuml;şmanlarında&rdquo; gelmiştir.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a>- Kemal-ud Din, 10. hadis.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a>- Bihar-ul Envar, c. 90, sa. 97</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a>- K&uuml;lliyat-ı Mefatih-ul Cinan, sa. 95.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\">[107]</a>- el -Ğaybet, sa. 366. Sefinet-ul Bihar, c. 7, sa: 211. Bihar-ul Envar, c. 51, sa. 352.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\">[108]</a>- ( El- ğiybe 371. Sayfa 342. Hadis- Biha r&ucirc;l Envar 51. cilt 355. sayfa)</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\">[109]</a>- (Tarihi siyasiyi geybeti imamı devazdehum 196- 197- 198. Sayfalar.)</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\">[110]</a>- (Elvizra&icirc; ve El kitab&rsquo;ul cehşiyari Geybeti siyasi imamı devazdehum kitabından nak olunmuştur 198. sayfa)</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\">[111]</a>- Vezirlerin devet kademesindeki siyasi tesirlerini anlamak i&ccedil;in &ldquo;Asr ul halifet il Muğtedi billah &ldquo;i Yazar &ldquo;Kebisi&rdquo; kıtabına muracat edilsin 150- 157. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\">[112]</a>- Cemadiul Ah&icirc;rdan 305 ta Rebi ul Ahır 311 .</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\">[113]</a>- Bu konu Tarihi isl&acirc;mı zehebi&rsquo;de Havedis ve vifayat 321- 330 190. sarfa Seyrul elamul neba.&icirc; 15- cilt 222. sayfa&nbsp; vefa ni Bi vafiyat 2.cil 3666- 367&rsquo;da nalk olunmuştur.)</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\">[114]</a>-El ğıybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\">[115]</a>- Onun beş yıl hapiste kalmasını zehbi ve diğerleri zikr etmişlerdir. Muracat edin Tarihi isl&acirc;m zehebi, hevedis ve vediyat 320- 241 , 190.sayfa, El vafi bil vafiat 12. cilt 366- 367.sayfa.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\">[116]</a>- Siletul tarih Taberi 98. sayfa</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\">[117]</a>- Elğeybe 303.sayfa 256. Hadis)</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\">[118]</a>- El ğeybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\">[119]</a>- Tarihi islam zehebi havedis ve vafiyat 321- 330 h-p 190. sayfa. Elvafi bil vafiyat 12. cilt 366- 367. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\">[120]</a>- El ğeybe 320. sayfa 266. hadis Kemalu din 2. cilt 502. sayfa 31. Hadis- Babu tvgiat Biharul envar 51. cilt 335. sayfa)</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\">[121]</a>- Tebristan bir şehrin ismi Kemalu dinin dip notunda 518. sayfa</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\">[122]</a>- El ğeybe 309. sayfa 262. Hadis- Biharul envar 51. cilt 325. sayfa.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\">[123]</a> - Tankih-ul Magam, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\">[124]</a> - Aherin Umid, s.109.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\">[125]</a> - İsbat-ul Vesiye, s.216-217. Tarih-i Siyasi-i Gaybet-i İmam-ı Devazdehom (a.s), Aherin &Uuml;mit, s.108.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\">[126]</a> - Kemal-ud Din, c.2, s.517.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\">[127]</a> - Merhum Şeyh Seduk &ldquo;Kemal-ud Din&rdquo; kitabında İmam-ı Zaman&rsquo;ın bu nişanesi olan bu mektubun senedini ş&ouml;yle a&ccedil;ıklamaktadır: Şeyh Seduk rivayet etmektedir ki, Ahmed b. Hasan mekkteb, ş&ouml;yle s&ouml;ylemekteydir: Şeyh Ebu-l Hsan Ali b. Muhammed Semuri&rsquo;nin (Allah ruhunu ad etsin) vefat ettiği yılda ben Bağdat&rsquo;ta bulunmaktaydım. Vefatından bir ka&ccedil; g&uuml;n &ouml;nce hizmetine gittim. O değerli şahıs Hz. Hz. Mehdi (a.s) tarafından yayınlanmış olan fermanı, mektubunu şu ibaretle bana okudu: Kemal-ud Din, c.2, s.216, hadis:44.</p>\n	</div>\n</div>','Gaybet-i Suğra Döneminde İmam Mehdi (a.s)’ın Dört Özel Naibi','','trash','open','open','','gaybet-i-sugra-doneminde-imam-mehdi-a-sin-dort-ozel-naibi__trashed','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',0,'http://islamex.com/?p=2574',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2575,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p>\n	B&uuml;y&uuml;k hadis İmamları, tarih&ccedil;iler, ilim otoriteleri ve Ehl-i S&uuml;nnet mezhep kurucuları; İmam <strong>Mehdi Muntazar (a.s)</strong>&rsquo;la ilgili onlarca kitap ve risale kaleme almış ve Hz. Mehdi&rsquo;ye inanmanın bir İslam&icirc; akide olduğunu ortaya koymuş ve bunun delillerini de a&ccedil;ıklamışlardır. Yazdıkları kitaplarının bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmış ve Mehdi, inancının İslam&icirc; temellere dayandığını beyan etmişlerdir. Ve neredeyse onların bazısı onunla ilgili yazılmış oldukları kitaplardan daha geniş bir şekilde bu konuya yer vermişlerdir. Bunların bir &ccedil;oğu kitap olarak basılmış ve bir &ccedil;oğu da hen&uuml;z tab edilmemiştir.</p>\n\n<p>\n	Bir taraftan ilimle uğraşan tahkik erbabının bu değerli eserlerden yaralanmalarının gerekliliği, diğer taraftan da bu eserlerin dağınıklığını ve bu asırda ki kalem sahibi olan aydın yazarlar tarafından tanınmamasını veya bilerek g&ouml;z ardı edildiğini g&ouml;zlemlediğimiz i&ccedil;in bu makalede <strong>Hz. Mehdi (a.s)</strong> ile ilgili Ehl-i S&uuml;nnet temel kaynaklarını tanıtmaya &ccedil;alışcağız. Bu inancın İslam&icirc; kaynaklar a&ccedil;ısından ne &ouml;l&ccedil;&uuml;de sağlam olduğunu g&ouml;sterebilmek, inceleyenlerin daha da bir tatmin olmaları i&ccedil;in bu kaynakları hadisin ilk tedvin edildiği hicri 2. asırdan başlayarak yazarlarının yaşam tarihlerine g&ouml;re sıraladık. Aynı zamanda yazarlarının kısa bir biyografisini de ekledik. Ve araştırmacıların bu kitaplara ulaşmalarında kolaylık sağlamak i&ccedil;in onların basılmış n&uuml;shalarının ilk sayfasının kopyasını k&uuml;&ccedil;&uuml;lterek o kitapla ilgili a&ccedil;ıklama sayfasına ekledik. Umarız ki bu makale Mehdilik inancının sağlam kaynaklarını g&ouml;stererk bu akideye karşı &ccedil;ıkanların s&ouml;zlerinin son yıllarda ortaya atılan temelsiz bir g&ouml;r&uuml;ş olduğunu g&ouml;stermek i&ccedil;in yararlı olur.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> el Musannef.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> Ebu Bekr Abdurrezzak b. Hemmam b. Naf-i el Himyeri es-San&rsquo;&acirc;n&icirc; el Yemeni. (126-211 Hicri)</p>\n\n<p>\n	Meşhur hadis alimi ve hadis hafızlarından olup, Yemen-San&rsquo;&acirc;&rsquo;lıdır. 17 bin hadis ezberlemiş, Buhari de bundan hadis almıştır.</p>\n\n<p>\n	Zehebi, bu eserle ilgili olarak ş&ouml;yle diyor: &ldquo;Bir &ccedil;ok hadis alimi g&uuml;venilirliğini kabul etmiş, sahih hadis kitaplarında nakledilmiş, bilinen ilim kaynaklarından biridir.&rdquo;</p>\n\n<p>\n	İbn-i Hallakan da ş&ouml;yle diyor: &ldquo;Zamanında, Sufyan b. Ayne, Ahmed İbn-i Hanbel ve bir &ccedil;ok İslam alimi ondan hadis nakletmişlerdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;c </p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i İbn-i Mace.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Yezid b. Mace-i er-Rebi-i el Gazvin&icirc;</p>\n\n<p>\n	<strong>K&uuml;nyesi&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Abdullah (209-273 Hicri)</p>\n\n<p>\n	Meşhur hadis İmamlarından olup hadis ilimlerini araştırmak i&ccedil;in Gazvin&rsquo;den, Bağdat, Basra, Mekke, Kufe, Şam, Mısır ve Rey gibi şehirlere seyahatler yapmıştır. Tarih, tefsir ve hadis ilmi sahasında bir &ccedil;ok eseri vardır. En meşhur kitabı iki ciltlik S&uuml;nen-i el Mustafa&rsquo;dır ki S&uuml;nen-i İbn-i Mace olarak tanınmaktadır. Ehl-i S&uuml;nnet&rsquo;in, Kutubu Sitte diye anılan hadis kaynaklarından biridir, Bu kitabının, &ldquo;el Fiten&rdquo; babının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri nakletmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>S&uuml;nen-i Ebu Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Davud,&nbsp; S&uuml;leyman b. Eş&rsquo;as b. İshak el Ezdi, el Secistani (202-275 Hicri)</p>\n\n<p>\n	Aslen İran&rsquo;ın Sistan şehrindendir, gen&ccedil; yaşta ilim tahsil etmk i&ccedil;in seyahatler yapmış, Zehebi&rsquo;nin, nakline g&ouml;re H:220 senesinde Ahmed İbn-i Hanbel&rsquo;den Bağdat&rsquo;ta ilim tahsil etmiştir. Bir &ccedil;ok muhaddisden de hadis dersleri alarak bu sahada, b&uuml;y&uuml;k hadis alimlerinden biri olmuştur. Kendisinden, Tirmizi, Nesa-i, hatta &uuml;stadı Ahmed İbn-i Hanbel bile hadis nakletmiştir. Daha sonra bir &ccedil;ok şehirde ikamet ettikten sonra, Abbasi halifelerinden el Vasik&rsquo;in daveti &uuml;zerine, Basra&rsquo;ya yerleşerek burada vefat etmiştir. Onun, hadisle beraber başka konularda da eserleri bulunmaktadır. Eserleri arasında ne meşhuru da Kutubu Sitte&rsquo;den olan, &ldquo;S&uuml;nen-i Ebu Davud&rdquo; adıyla bilinen, Kitab-ı S&uuml;neni&rsquo;dir. Nakle g&ouml;re, Peygamberi Ekrem (s.a.a)&rsquo;in s&uuml;nnetini muhafaza etmek i&ccedil;in yarım milyon hadisten se&ccedil;erek bu kitaptaki hadisleri derlemiştir.</p>\n\n<p>\n	M&uuml;ellif bu kitabında, Mehdi ile ilgili babının &ldquo;Kitab-ul Mehdi&rdquo; b&ouml;l&uuml;m&uuml;nde; Mehdi&rsquo;nin &ouml;zellikleri, zuhurunun alametleri, zuhurundan sonra neler yapacağı konularıyla ilgili olarak on &uuml;&ccedil; hadis nakletmiştir.</p>\n\n<p align=\"center\">\n	g</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i Tirmizi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu İsa, Muhammed b. İsa b. Savre b. Musa b. ez Zehak es Selemi ez Zerir el Bugi et Tirmizi (209-297 Hicri)</p>\n\n<p>\n	Meşhur hadis alimleri ve İmamlarından olup, hadis hıfzında ş&ouml;hrete ulaşmıştır. Aslen, Ceyhan Nehri&rsquo;nin doğusunda bulunan &ldquo;Tirmiz&rdquo; şehrinin, Bug k&ouml;y&uuml;nde doğmuş, hadis tahsili i&ccedil;in, Horasan, Irak, Hicaz gibi yerlere seyahatlerde bulunarak; Muhammed b. İsmail el Buhari&rsquo;den ders almış ve aynı zamanda beraberce bazı hadis alimlerinden ilim tahsil etmişlerdir, Ahmed b. Hanbel, ed Derami ve &uuml;&ccedil;&uuml;nc&uuml; asır hadis alimlerinden yararlanmıştır. Bunlarla beraber, Rical ilmi, tarih ve hadis sahalarında da eserleri vardır. Eş-Şemail, el-İlel, et-Tarih ve el-Cami-us Sahih kitabı onun bu son kitabı, Ehl-i S&uuml;nnet&rsquo;te b&uuml;y&uuml;k değere ve ş&ouml;hrete sahiptir. Aynı zamanda Kutubu Sitte&rsquo;den de biridir. Bu kitabıyla ilgili bir&ccedil;ok şerhler yazılmıştır. S&uuml;nen&rsquo;in d&ouml;rd&uuml;nc&uuml; cildinde, <strong>İmam Mehdi (a.s)</strong> hakkında&nbsp; bir takım hadisler nakletmiştir.&nbsp;&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ul Bed-u vet-Tarih</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Zeyd Ahmed b. Sah-i el Belh&icirc;.</p>\n\n<p>\n	Bu kitap İstanbul&rsquo;da Damat İbrahim Paşa&rsquo;nın k&uuml;t&uuml;phanesinde olan n&uuml;shada ve İbn-i el Verdi&rsquo;nin, &ldquo;Haridat-ul Acaib&rdquo; kitabında bunun, adı ge&ccedil;en m&uuml;ellife ait olduğu belirtilmiştir. Hacı Halife de, Keşf &uuml;z-z&uuml;nun&rsquo;un birinci cildinin 227. sayfasında bu eserin m&uuml;ellifinin bunun olduğunu belirtmiştir. Ebu Zeyd; ilm-i Rical ve biyografi kitaplarında da tarih&ccedil;ilerin ileri gelenlerinden kabul edilmiş, ilmi, din, şeriat, felsefe, edebiyat, ve diğer ilimlerde de tanınmış olup, İslam alimlerinin b&uuml;y&uuml;klerinden kabul edilmiştir. Ama Fransız m&uuml;steşrik Cloman Hewar, araştırmaları neticesi, bu kitabın m&uuml;ellifinin tarih&ccedil;i Mutahhar b. Tahir el Mukaddes&rsquo;inin olduğunu bildirmektedir. &Ccedil;&uuml;nk&uuml; Ebu Zeyd Belhi biyografi kaynaklarına g&ouml;re; Hicri: 322 veya Hicri: 340 yılında vefat ettiği, oysaki kitabın telif tarihinin Hicri: 355 olduğu kaydedilmiştir, ki Hacı Halife&rsquo;de &ldquo;Kaşf uz-Zunun&rdquo; adlı eserinde Ebu Zeyd&rsquo;in &ouml;l&uuml;m tarihini b&ouml;yle kaydetmiştir. Ama el Mukaddes&rsquo;in Biyografisi bizim i&ccedil;in de me&ccedil;huld&uuml;r. Bu kitap: Miladi: 1899-1919 yılları arasında, m&uuml;steşrik Clamon Hewar&rsquo;ın &ccedil;alışmasıyla altı ciltle, şerhli olarak Fransa&rsquo;da basılmış, daha sonra da, Bağdat&rsquo;ta ofset olarak basılmıştır, bir kısmı hala basılmamıştır.</p>\n\n<p>\n	Bu eserin m&uuml;ellifi kim olursa olsun, kitabın b&uuml;y&uuml;k bir kısmını, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Mucem ul Kebir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Kasım S&uuml;leyman b. Ahmed b. Eyyub b. Mutayyir-i Lahmi et Taberani (260-360 Hicri).</p>\n\n<p>\n	B&uuml;y&uuml;k hadis alimi ve hadis hafızlarındandır, Şam&rsquo;ın Taber b&ouml;lgesinde doğmuş, hadis tahsili i&ccedil;in Şam, Hicaz, Irak, Mısır, Yemen&rsquo;e seyahatlerde bulunmuş ve daha sonra İsfahan&rsquo;da ikamet ederek y&uuml;z yaşında vefat etmiştir.</p>\n\n<p>\n	En &ouml;nemli eserlerinden olan bu kitabından on cildi, Irak Vakıflar Bakanlığı tarafından on cilt halinde yayınlanmış. Mucem-i Evset ve Sağır-ı de, Delhi&rsquo;de ve iki ciltte Mısır&rsquo;da basılmıştır. Onuncu cildinde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri ele almıştır. Diğer ciltlerde de Hz. Mehdi ile ilgili hadisler mevcuttur.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mealim-us a S&uuml;nen, Fi Şerhi Kitab-ı S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu S&uuml;leyman Hamd b. Muhammed el Hattabiyi Besti (319-388 Hicri)</p>\n\n<p>\n	Afganistan&rsquo;ın Kabil&rsquo;e bağlı Best b&ouml;lgesinde doğup yine burada vefat etmiştir. Hadis, fıkıh, edebiyat, l&uuml;gat sahalarında ilim tahsil etmiş, Zehebi, onu g&uuml;venilir ilmi şahsiyetlerden biri olarak tanıtmaktadır. Bu da kitabının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili, hadisleri nakletmektedir.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ı Mesabih-us S&uuml;nne.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;seyin b. Mes&rsquo;ud-i Şafii (Muhy-is S&uuml;nne (s&uuml;nneti ihya eden) lakabını almıştır (436-510 veya 516 Hicri)</p>\n\n<p>\n	Aslen, Afganistan&rsquo;ın Herat şehrine bağlı, Bag k&ouml;y&uuml;ndendir. Horasan&rsquo;ın Rey şehrinde vefat etmiştir.</p>\n\n<p>\n	İbn-i Hallakan onu, ilim denizi olarak tanıtmaktadır. Hicri: 1318&rsquo;de Mısır&rsquo;da basılmış olan kitabının, bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadislere ayırmıştır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cami-ul Usul, Min Ehadis-ir&nbsp; Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Saadet M&uuml;barek b. Muhammed. (Maruf ismi) İbn-i Esir el Ceziri (544-606 Hicri)</p>\n\n<p>\n	Meşhur tarih&ccedil;i, İbn-i Esir&rsquo;in kardeşi olup, Kur&rsquo;an tefsiri, fıkıh, hadis, nahv ve l&uuml;gat dalında tahsil etmiş, İbn-i &Ouml;mer adasında doğup, Musul şehrine intikal etmiş ve Musul&rsquo;da vefat etmiştir. En &ouml;nemli eseri olan bu eserini, Kutub-u Sitte&rsquo;den derlemiş 13 cilt halinde Beyrut&rsquo;ta basılmış olan bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Futuhat-ul Mekkiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhyiddin b. Arabi ve Şeyh-ul Ekber olarak tanınan Muhammed b. Ali b. Muhammed b. Ahmed b. Abdullah et-Tai el-Hatemi (560-638 Hicri).</p>\n\n<p>\n	Ariflerin en meşhurudur. Felsefe, kelam, tefsir, edebiyat şiir gibi bir &ccedil;ok dalda d&ouml;rt y&uuml;ze yakın risale ve kitabı olduğu s&ouml;ylenir. Endul&uuml;s&rsquo;un Murs şehrinde doğup, Dımeşk&rsquo;te ikamet edip yine burada vefat etmiştir.</p>\n\n<p>\n	Bu eserin &uuml;&ccedil;&uuml;nc&uuml; cildin, <strong>İmam Mehdi (a.s)</strong> ile ilgili b&ouml;l&uuml;m&uuml;nde, akli ve nakli delillerle bu hususu belgelemiştir.</p>\n\n<p align=\"center\">\n	^</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Metalib-us Suul, Fi Manakıb-i &Acirc;l-ir Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Talha, eş Şafii (582-652 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerindendir, usul-u fıkıh, edebiyat konularında &uuml;n yapmıştır. Aslen Nusaybinli dir daha sonra, Dımeşk ve Haleb&rsquo;e yerleşerek burada vefat etmiştir. Bu kitabı ilk defa, İbn-i Cevzi&rsquo;nin, &ldquo;Tezkiret-&uuml; Havass-ul Umme&rdquo; adlı kitabıyla beraber, Hicri: 1287 senesinde 91 sayfa olarak taş baskıyla yayınlanıp daha sonra Necef&rsquo;te tab edilmiştir.</p>\n\n<p>\n	Bu kitabın 12. babının başlığı; &ldquo;On ikinci İmam Muhammed ibn Hasan el Askeri el Mehdi&rdquo;dir.</p>\n\n<p align=\"center\">\n	k</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tezkiret-u Havass-ul &Uuml;mme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sibt b. Cevzi Hanefi Yusuf b. Kızoğlu b. Abdullah el-Bağdadi ed-Dimeşk&icirc; (581-654 Hicri)</p>\n\n<p>\n	Fıkıh, tefsir, tarih ve hadis ilimlerine katkısı olmuş, hadis hafızı olup, meşhur hatiplerdendir. Bağdat&rsquo;ta doğup, Dımeşk&rsquo;te vefat etmiştir. Eserlerinden biri olan el-fıkıh Alel Mezahib-il Erbaa (Asıl adı İsar-ul İnsaf Fi Asar-il Hilaf) kitabı T&uuml;rk&ccedil;e&rsquo;ye terc&uuml;me edilmiş ve bir ka&ccedil; defa basılmıştır.</p>\n\n<p>\n	Yukarda adı ge&ccedil;en eseri, 12 İmam&rsquo;ın fazilet ve &ouml;zelliklerini i&ccedil;ermektedir. Kitabın son b&ouml;l&uuml;m&uuml; ise Hz. Mehdi ile ilgilidir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-u Nehc-&uuml;l Belağa.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Ebi-l Hadid el Mutezili (586-655 Hicri)</p>\n\n<p>\n	Tarih&ccedil;i ve edebiyat&ccedil;ı olan, daha bir&ccedil;ok ilim dalında da tanınmış bir şahsiyettir. Medayin&rsquo;de doğmuş Bağdat&rsquo;ta yaşamış ve Abbasi halifelerinin divan katipliğini yapmıştır. En meşhur eseri olan Nehc-ul Belağa şerhi, Allame Hoi&rsquo;nin 22 ciltlik Nehc-&uuml;l Belağa şerhinden sonra, bu konuda en geniş şerhlerden sayılır, Mısır, Beyrut ve İran&rsquo;da defalarca tab edilmiştir. Bu kitapta Hz. Ali (a.s)&rsquo;ın ahir zamanla ilgili s&ouml;zleri b&ouml;l&uuml;m&uuml;nde ve diğer kısımlarda da İmam Mehdi (a.s) ile ilgili konulara geniş&ccedil;e yer vermiştir.</p>\n\n<p align=\"center\">\n	G</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhtasar-u S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim el Munzır&icirc; Eş Şafii (581-656 Hicri)</p>\n\n<p>\n	Fakih, tarih&ccedil;i, hafız, edebiyat&ccedil;ı ve hadis ilminin ileri gelen alimlerinden dir. Eseleri arasında en &ouml;nemli yeri olan bu kitabın&nbsp; 6. cildinde <strong>İmam Mehdi (a.s)</strong> ile ilgili konulara yer vermiştir.</p>\n\n<p align=\"center\">\n	O</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tezkiret-ul Kurtubi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Ahmed b. Ebubekr b. Farah el Ensari Ebu Abdullah Kurtubi (Vefat - 671 Hicri)</p>\n\n<p>\n	Malik&icirc; mezhebinin, b&uuml;y&uuml;k m&uuml;fessirlerdendir. Ez Zerek, bu zatla ilgili olarak ş&ouml;yle der: O, Sulaha&rsquo;dan olup Kurtub&rsquo;da doğarak, oradan doğuya g&ouml;&ccedil; etmiş, Mısır&rsquo;ın, Esyuut şehrinin kuzeyinde olan, İbn-i Hasip b&ouml;lgesine yerleşmiş ve burada vefat etmiştir. Eserlerinden olan &ldquo;el Cami-u Li Ahkamil Kur&rsquo;an&rdquo; 20 cilt olarak basılmış ve Kurtubi Tefsiri olarak bilinmektedir. Yukarıda işaret edilen eseri (Tezkiret bi Ahval-il Mevta ve Ahval-il Ahire) de Mısır&rsquo;da iki cilt olarak basılmıştır. Kitabın ikinci cildinde, bir b&ouml;l&uuml;m&uuml;n <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır ve, Şia&rsquo;nın Mehdi inancıyla aynı g&ouml;r&uuml;şe sahiptir.</p>\n\n<p align=\"center\">\n	&sup3;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Vefayet-ul A&rsquo;yaan.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn Hallekan-ı Şafi&icirc; (608-681 Hicri)</p>\n\n<p>\n	Aslen Erbil&rsquo;li, Mısıra gitmiş, oradan da Şam&rsquo;a yerleşerek bir s&uuml;re kadılık yapmıştır. Kendisi, b&uuml;y&uuml;k tarih&ccedil;i ve edebiyat&ccedil;ılardandır.</p>\n\n<p>\n	Bu kitab, alimlerin ve araştırmacıların yanında, d&uuml;zenli, g&uuml;venilir ve en meşhur biyografi kitaplarından biri olduğu kabul edilir. Bu kitabının 4. cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;ı ayrılmış kısa bir b&ouml;l&uuml;m bulunmaktadır.</p>\n\n<p align=\"center\">\n	{</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zehair-ul Ukba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhibiddin Anmet b. Abdullah b. Muhammed et Taberi el Mekki eş Şafii (615-694 Hicri)</p>\n\n<p>\n	Mekke&rsquo;da doğmuş ve orada vefat etmiştir. Muhaddislerin b&uuml;y&uuml;klerinden, Şafii mezhebinin şeyhlerinden ve Hicaz m&uuml;ft&uuml;lerindendir. Hadis ve fıkıh hususunda değerli eserleri bulunmaktadır.</p>\n\n<p>\n	Hicri 1350 tarihinde, Mısır&rsquo;da basılan ve Ehl-i Beyt (a.s)&rsquo;ın faziletlerini i&ccedil;eren bu kitabın bir b&ouml;l&uuml;m&uuml; de <strong>İmam Mehdi (a.s)</strong> oluşturmaktadır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Feraid-us Simtayn.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbrahim b. Saadettin-i Horasani (644-732 Hicri<strong>)</strong></p>\n\n<p>\n	Hadis hafızı ve Ehl-i S&uuml;nnet alimlerindendir. Zehebi, &ldquo;Tezkire&rdquo; adlı eserinin 4. cildinde ş&ouml;yle bahsediyor: &ldquo;O, muhaddislerin İmamı, İslam&rsquo;ın iftiharlarından ve evliyanın &ouml;nde gelenlerindendir, Gazan Padişahı onun vesilesiyle M&uuml;sl&uuml;man olmuştur.&rdquo;</p>\n\n<p>\n	&nbsp;İbn-i Hacer el-Asgalani de &ldquo;Durur-ul Kamile&rdquo; adlı eserinde de aynı Zehebi&rsquo;nin s&ouml;zlerini teyit eder ve ilaveten, Ehl-i S&uuml;nnet alimlerinin bir &ccedil;oğu, ondan hadis rivayeti i&ccedil;in izin aldığını nakleder.</p>\n\n<p>\n	Bu eseri, Hicri 1398&rsquo;de Beyrut&rsquo;ta, daha &ouml;ncede Lahor&rsquo;da basılmıştır.</p>\n\n<p>\n	Yukarıda adı ge&ccedil;en kitabını, Hz. Zehra (s.a), Hz. Ali (a.s) ve evlatlarının faziletleri konusuna tahsis etmiş, bir b&ouml;l&uuml;m&uuml;n&uuml; de, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamı ile ilgili hususlara ayırmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Veliyuddin Muhammed b. Abdullah el Hatib-i Tebrizi (Vefat-741 Hicri)</p>\n\n<p>\n	B&uuml;y&uuml;k muhaddislerdendir, bu kitabın 3. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	|</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Haridat-&uuml;l Acaib ve Feridat-&uuml;l Garaib.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Siracuddin &Ouml;mer b. Muzaffer eş-Şafii İbn-i Verdi (Vefat<strong>-</strong>749 Hicri)</p>\n\n<p>\n	Suriye&rsquo;nin Numan b&ouml;lgesinde doğna, fıkıh, edebiyat, şiir, l&uuml;gat, nahv ve tarih konularında eserler vermiş ve kadılık da yapmıştır.</p>\n\n<p>\n	Suriye&rsquo;nin Halep şehrinde vefat etmiş, sarf, nahv, tarih, fıkıh ve irfan konularında manzum kitapları bulunmaktadır. Eserlerinden biri de, kıyamet alametlerini konu alan ve <strong>İmam Mehdi (a.s)&rsquo;</strong>la ilgili bir b&ouml;lm&uuml; de i&ccedil;eren yukarıdaki ismi ge&ccedil;en kitaptır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Menar-ul Munif Fis-Sahih Vez-Zaif.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemsuddin Muhammed b. Ebi Bekr; İbn-i Gayyım el Cevzi diye Meşhurdur. (691-751 Hicri)</p>\n\n<p>\n	Hanbeli mezhebinin b&uuml;y&uuml;k alimlerindendir, İbn-i Teymiyye&rsquo;den Fıkıh tahsil etmesi ve aynı g&ouml;r&uuml;şleri taşıması sebebiyle, Dımeşk kalesinde zindana atılmış, İbn-i Teymiyenin &ouml;l&uuml;m&uuml; &uuml;zerine serbest bırakılmıştır.</p>\n\n<p>\n	Eserlerinden biri olan bu kitabının 50. b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> konusunu işlemektedir.</p>\n\n<p align=\"center\">\n	Y</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-un Nihaye (el Fiten ve&rsquo;l Melahim).</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Fida, İsmail b. &Ouml;mer; İbn-i Kesir diye meşhurdur (701-774 Hicri).</p>\n\n<p>\n	Muhaddis, tarih&ccedil;i, m&uuml;fessir ve fakihtir. Şam&rsquo;ın, Basra b&ouml;lgesinde doğmuş Hicri: 706 tarihinde , Dımeşk&rsquo;e yerleşmiş ve burada ilim tahsil etmiştir. Bu kitabı, Mısır ve Beyrut&rsquo;ta basılmıştır. Bu kitabın 1. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri &ldquo;Ahir Zamanda Zuhur Edecek Mehdi&rdquo; konu başlığıyla ele alınmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Meveddet-&uuml;l Kurba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Seyyid Ali b. Şahab b. Muhammed el H&uuml;seyni (714-786 Hicri).</p>\n\n<p>\n	Horasan alimlerindendir. Keşmir&rsquo;e yerleşmiş ve gayretli &ccedil;alışmaları sonucu b&ouml;lge insanlarının &ccedil;oğunu İslam&rsquo;a kazandırmıştır. Arap&ccedil;a ve Fars&ccedil;a olarak bir &ccedil;ok eseri bulunmaktadır. En meşhur eseri de bu kitaptır. Kunduzi&rsquo;nin, Yenabi-ul Mevedde adlı eseriyle beraber ilk defa İstanbul&rsquo;da Ahtar Yayınevi tarafından Hicri:1301&rsquo;de basılmış ve bu kitabında <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;İmamların Sayısı ve Onlardan Biri Olan Mehdi&rdquo; olarak ele almıştır.</p>\n\n<p align=\"center\">\n	R</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-ul Mekasid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mes&rsquo;ud b. &Ouml;mer b. Abdullah Saadettin Taftazani (712-793 Hicri)</p>\n\n<p>\n	Aslen, Horasan&rsquo;ın Nesa&rsquo;ya bağlı Taftazan k&ouml;y&uuml;nde doğup, oradan Seraks&rsquo;a yerleşmiş, daha sonra Timurlenk tarafından Semerkant&rsquo;a s&uuml;rg&uuml;n edilmiş ve orada vefat etmiş, cenazesi getirilerek Seraks&rsquo;ta defnedilmiştir.</p>\n\n<p>\n	Kelam ilmi, mantık, beyan ve Arap edebiyatı sahalarında en b&uuml;y&uuml;k şahsiyetlerden biri olan, kelam ilminde kaynak olarak tanınan iki ciltlik eserinin son b&ouml;l&uuml;m&uuml;n&uuml;n İmametle ilgili kısmında, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın kıyamı hususuna yer vermiştir.</p>\n\n<p>\n	Bu eseri, Hicri 1277 yılında T&uuml;rkiye&rsquo;de İstanbul Olmandeşer matbaasında basılmış, daha sonra da Mısır&rsquo;da tab edilmiştir.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mecm-uz Zevaid ve Menb-ul Fevaid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hafız Nurettin Ali b. Ebibekr el Heysemi eş Şafii (735-807 Hicri)</p>\n\n<p>\n	Tarih ve hadis konusunda b&uuml;y&uuml;k ilmi şahsiyetlerdendir, bir &ccedil;ok biyografi yazarları onun hakkında: Muhabbetli, m&uuml;tevazı, abid, hafız olan b&uuml;y&uuml;k bir İmamdı diye s&ouml;z etmişlerdir. Bu eseri on cilt halinde Mısır&rsquo;da tab edilmiş olup, yedinci cildinin <strong>Mehdi (a.s)</strong> ile ilgili babına &ldquo;<strong>İmam Mehdi (a.s)</strong>&rsquo;la İlgili Gelen Rivayetler&rdquo; başlığını vermiştir. Diğer bir eseri olan &ldquo;Mevarid-&uuml;z Zaman&rdquo; adlı kitabının bir babını da İmam Mehdi (a.s) konusuna ayırmıştır. Bu ikinci kitabı, Ehl-i S&uuml;nnet&rsquo;in hadis alimleri nazarında en &ouml;nemli ve sağlam kaynaklardan sayılır. Bu eser Mekke Dar-ul Hadis &Uuml;niversitesi m&uuml;derrislerinden Muhammed Abdurrezzak Hamza tarafından tahkik edilerek yayınlanmıştır.</p>\n\n<p align=\"center\">\n	N</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Fususul el M&uuml;himme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Nureddin Ali b. Muhammed (İbn-i el Sebbağ el Maliki diye tanınmaktadır) (784-855 Hicri).</p>\n\n<p>\n	Aslen Afrika&rsquo;nın Sefagas b&ouml;lgesindendir, Mekke&rsquo;de doğup, orada da vefat etmiştir. Malik&icirc; mezhebinin fakih ve muhaddislerinden olup, Ehl-i S&uuml;nnet alimlerinden, Halebi, Semhudi, Hamzavi ve Şeblenci gibi bir &ccedil;ok alimler, bundan hadis nakli izni almışlar.</p>\n\n<p>\n	Bir &ccedil;ok biyografi yazarlarıda bundan bahsetmiştir. Bu kitabında, on iki İmam&rsquo;ın tanımını konu almış ve bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır.</p>\n\n<p align=\"center\">\n	B</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el &Ouml;rf-ul Vardi, Fi Ahbar-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Celaluddin, Abdurrahman b. Kemaluddin Muhammed-i Suyuti eş Şafii (849-911 Hicri).</p>\n\n<p>\n	Edebiyat&ccedil;ı, tarih&ccedil;i, m&uuml;fessir ve muhaddisdir. Kahire&rsquo;de yetim olarak b&uuml;y&uuml;m&uuml;ş, oranın muhaddis ve alimlerinden ilim tahsil etmiştir; Biyografisi bir &ccedil;ok rical ve tarih kitaplarında mevcuttur. İslam aleminde eserlerinin bulunmadığı k&uuml;t&uuml;phane yok denecek kadar azdır.</p>\n\n<p>\n	Adı ge&ccedil;en bu risalesi, &ldquo;el-Havi-lil Fetava&rdquo; adlı iki ciltlik eserinde bulunup, bu eserde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almıştır.</p>\n\n<p align=\"center\">\n	&Euml;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el Eimmet-ul İsna Aşer.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemseddin Muhammed b. Tulun (880-953 Hicri).</p>\n\n<p>\n	Muhaddis, fakih, tarih&ccedil;i, edebiyat&ccedil;ıdır, tıp ve r&uuml;ya tabiri ilimlerine de vakıf idi. Dımeşk&rsquo;ta yaşayıp burada da vefat etmiştir. &Ouml;nemli eselerinden biri olan bu kitapta on iki İmam&rsquo;ın hayatı konu edilmekte, bir b&ouml;l&uuml;m&uuml;nde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili mevzulara yer verilmektedir.</p>\n\n<p>\n	Kitabı, 1958 yılında Beyrut Darus Sadr yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	T</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>l Yevagıt-ul ve&rsquo;l Cevahir</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Abdulvahhab eş Şa&rsquo;rani eş Şafii (898-973 Hicri).</p>\n\n<p>\n	Mısır&rsquo;da d&uuml;nyaya gelmiş ve Kahire&rsquo;de vefat etmiştir. Fakih, muhaddis, mutasavvıf ve diğer ilimlerde de &uuml;n yapmış b&uuml;y&uuml;k şahsiyetlerdendir.</p>\n\n<p>\n	Akait konusuyla ilgili bu iki ciltlik eserinin, ikinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	D</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>s Savaikul Muhrika.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Hacer Heytemi el Mekki eş Şafii (909-974 Hicri).</p>\n\n<p>\n	Muhaddis, fakih ve b&uuml;y&uuml;k şahsiyetlerden biri olup, &ldquo;el- Fetavul Hadise&rdquo; adlı eseriyle, bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara tahsis etmiştir.</p>\n\n<p align=\"center\">\n	J</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Kenz-ul Ummal.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muttaki Hindi (885-975 Hicri).</p>\n\n<p>\n	Fakih, muhaddis, hatip ve bir &ccedil;ok konuda ilimi &uuml;nvan taşıyan bir şahsiyettir. Hindistan&rsquo;ın Burhanpur şehrinde doğmuş, bir m&uuml;ddet ilim tahsilinden sonra Mekke ve Medine&rsquo;ye yerleşerek, orada da ilim tahsiline devam edip bir &ccedil;ok alimden, hadis, tasavvuf, fıkıh dallarında tahsilini s&uuml;rd&uuml;r&uuml;p tekrar Hindistan&rsquo;a d&ouml;nerek İslam&rsquo;ı irşatta bulunmuş ve Mekke&rsquo;de vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en 14 ciltlik ansiklopedik eseri, hadis kaynaklarından biri olarak bilinmektedir. Eserinin 14. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; Ahir Zamanda Zuhur Edecek Mehdi başlığı adı altında ele almıştır. Bundan başka diğer bir eseri olan &ldquo;Telhis-ul Behan ve el Burhan Fi alamat-il Mehdi&rdquo; adlı eserlerini de m&uuml;stakil olarak <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahbar-ud Duvel ve Asar-ul Uvel.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Yusuf b. Ahmed ed-Dımeşki; Karamani diye tanınır (939-1019 Hicri).</p>\n\n<p>\n	Meşhur tarih&ccedil;ilerdendir, &ldquo;Keşf-uz Zunun&rdquo; adlı eserin m&uuml;ellifi bu kitap hakkında &ldquo;İslam aleminde, devletler hususunda b&ouml;yle bir kitap g&ouml;rmedim&rdquo; diye bahsetmektedir.</p>\n\n<p>\n	Bu eser; İslam &ouml;ncesi ve sonrası devlet tarihlerini, yapılarını konu etmektedir, kitabın geniş bir b&ouml;l&uuml;m&uuml;n&uuml;de on iki İmam ve <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konular oluşturmaktadır. Bu kitap hicri: 1282 yılında b&uuml;y&uuml;k boy 500 sayfa taş baskı olarak Bağdat&rsquo;ta yayınlanmıştır.</p>\n\n<p align=\"center\">\n	M</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mirkat-ul Mefatih, Şerh-u Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali b. Sultan Muhammed-i Hirevi (Vefat -1014 Hicri).</p>\n\n<p>\n	Bir&ccedil;ok ilim dalında tahassus sahibi b&uuml;y&uuml;k alimlerdendir. Afganistan&rsquo;ın Herat şehrinde doğup, daha sonra Mekke&rsquo;ye yerleşerek orada vefat etmiştir. Bu beş ciltlik eserinin, 5. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almaktadır. Diğer bir eseri olan, &ldquo;el Meşreb-ul Verdi&rdquo; kitabını ise yalnızca <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	]&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el İşaret-&uuml; Fi Eşrat-&uuml;s Sae.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Adurresul eş Şafi&icirc; (1040-1103 Hicri).</p>\n\n<p>\n	M&uuml;fessir, muhaddis, ilmi usulc&uuml;, edebiyat&ccedil;ı ve l&uuml;gat&ccedil;ı. İlim tahsili i&ccedil;in, Bağdat, İstanbul, Dımeşk, Mısır&rsquo;a seferler yapıp daha sonra Medine&rsquo;ye yerleşerek ders vermiş ve burada vefat etmiştir. Adı ge&ccedil;en bu kitabı Hicri: 1370 senesinde, Mısır&rsquo;da &uuml;&ccedil; y&uuml;z sayfa olarak basılıp, eserin konusu isminden de anlaşıldığı &uuml;zere, Ahir zaman alametleri ile <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamını ele almaktadır.</p>\n\n<p align=\"center\">\n	E</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Feth-ul Menan, Şerh-ul Fevz ve&rsquo;l Eman.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Ali Eb&rsquo;un Necah el Hanefi (1089-1173 Hicri<strong>).</strong></p>\n\n<p>\n	Suriye&rsquo;nin Trablus şehrinin k&ouml;ylerinden birinde doğmuştur. B&uuml;y&uuml;k alimlerden olup, şair, edip, muhaddisdir. &Ouml;nemli eserlerinden biri olan bu kitabının bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	&shy;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Levaih&rsquo;ul Envar&rsquo;il İlahiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şemseddin Muhammed b. Ahmed en Nablusi (1114-1188 Hicri).</p>\n\n<p>\n	Hanbeli mezhebinin tanınmış fakihlerindendir, mutasavvıf ve tarih&ccedil;idir. Filistin&rsquo;in, Nablus şehrinin k&ouml;ylerinden birinde doğup, daha sonra Dımeşk&rsquo;e yerleşip, orada da vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en bu değerli eseri iki cilt olarak hicri 1324 senesinde Mısır&rsquo;da basılmış olup, ikinci cildinin bir b&ouml;l&uuml;m&uuml;nde <strong>İmam Mehdi (a.s)</strong> konusundan s&ouml;zetmektedir.</p>\n\n<p align=\"center\">\n	&Igrave;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İs&rsquo;&acirc;fur Rağibin.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Ali es Sebbani el Mısri eş Şafii.</p>\n\n<p>\n	Mısır&rsquo;ın b&uuml;y&uuml;k ilmi şahsiyetlerinden olup, l&uuml;gat, nahv, aruz, belagat, mantık, siyer, hadis, astronomi ve daha bir &ccedil;ok sahalarda ilmi mertebeye erişmiştir.</p>\n\n<p>\n	Mısır&rsquo;ın Kahire şehrinde doğup, yine orada vefat etmiştir. Adı ge&ccedil;en bu eseri Peygamber-i Ekrem (s.a.a)&rsquo;in siretini ve Ehl-i Beyt&rsquo;in faziletlerini manzum olarak kaleme almış, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Bu kitabı, &ldquo;Nur-ul Ebsar&rdquo; adlı eseriyle birlikte Mısır&rsquo;da taş baskı olarak yayınlanmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nur-ul Ebsar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid M&uuml;&rsquo;min b. Hasan Şeblenci (Vefat -1290 Hicri).</p>\n\n<p>\n	Muhaddis, edebiyat&ccedil;ı ve tarih&ccedil;idir. &Ouml;nemli eserlerinden olan bu kitabı Peygamber-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;inin menkıbelerini konu alıp, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;Muhammed b. Hasan (s.a)&rsquo;ın Menkıbeleri&rdquo; başlığını taşımaktadır. Kahire&rsquo;de taş baskı olarak basılmıştır.</p>\n\n<p align=\"center\">\n	L</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Fevz-ul Gadir, Şerh-i Cami-us Sağir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Abdurrauf el Menavi eş Şafi&icirc; (952-1031 Hicri).</p>\n\n<p>\n	&Ouml;nde gelen b&uuml;y&uuml;k muhaddislerden olup, hadis, kelam, fıkıh, tarih gibi bir&ccedil;ok konularda ilim tahsil etmiş ve eserler vermiştir. Adı ge&ccedil;en bu kitabın altıncı cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili bir b&ouml;l&uuml;m vardır, ikincikez 1972 yılında Dar-ul Maarif yayınevi tarafından Beyrut&rsquo;ta basılmıştır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Meşarik-ul Envar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Hasan el Advi el Mısr&icirc; (1221-1303 Hicri).</p>\n\n<p>\n	Kelamcı, muhaddis, Maliki mezhebi fakihlerinden, el-Ezher&rsquo;de ilim tahsil edip, &uuml;statlıkta yapmış ve Kahire&rsquo;de vefat etmiştir. Adı ge&ccedil;en kıymetli eserin bir b&ouml;l&uuml;m&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Kitap, Hicri: 1307 yılında Osmanlı Matbaası tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el-İzae Lima Kane ve Ma Yekunu.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid Muhammed Sıddık Han b. Hasan (1248-1307 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Kenu&ccedil; şehrinde doğup Delhi&rsquo;de tahsil g&ouml;rm&uuml;ş, İslam&icirc; ilimler sahasında Hint&ccedil;e, Fars&ccedil;a ve Arap&ccedil;a bir &ccedil;ok eser vermiş; Arap&ccedil;a kitapları Kahire ve Beyrut&rsquo;ta basılmıştır. Adı ge&ccedil;en bu kitabı &ldquo;Kıyametten &ouml;nce fitneler ve kıyamet alametleri&rdquo; konusunu i&ccedil;erip, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konuya ayırmıştır.</p>\n\n<p>\n	Bu kitabı, Hicri 1293&rsquo;de Hindistan&rsquo;da, ikinci baskısı da Hicri 1379&rsquo;da Mısır&rsquo;da, es Suudi Matbaasında basılmıştır.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Gayet-&uuml;l Mevaiz.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hayreddin Numan el Alusi el Hanefi (1252-1217 Hicri).</p>\n\n<p>\n	Hatip, kelamcı ve kadı olup, Hanefi mezhebi fakihlerindendir. G&uuml;venilir biyograflar, yazarla ilgili: &ldquo;Aklı ilminden b&uuml;y&uuml;k, ilmide nesrinden daha belagatlı nesri, şiirinden daha sağlam gibi&rdquo; s&ouml;zlerle onu meth etmişlerdir.</p>\n\n<p>\n	Adı ge&ccedil;en bu kitap, hicri 1301 senesinde Mısır&rsquo;da ilk defa basılmış ve birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Avn-ul Ma&rsquo;bud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Şems-&uuml;l Hak el Hindi (1273-1329 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerinden kabul edilen bu şahsiyet, bu kitabını &ldquo;Ebu Davud&rsquo;un S&uuml;nenine&rdquo; şerh olarak kaleme almış olup, on birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazm-ul Mutanasır, Min Hadis-il M&uuml;tevatir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Abdullah Muhammed b. Cafer b. İdris b. Muhammed el Fas&rsquo;i el Maliki (1274-1345 Hicri).</p>\n\n<p>\n	Tarih&ccedil;i, fakih ve muhaddisdir. Fas&rsquo;ta doğup, yine burada vefat etmiştir. &Ouml;nemli eserlerinden olan bu kitap, Hicri: 1328 yılında Fas&rsquo;ta basılmıştır. Bu kitap da, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadislerin, m&uuml;tevatir olduğu belirtmektedir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tuhfet-ul Ahvezi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu-l Ala Muhammed el Mubarekfur&icirc; (1283-1353 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Mubarekfur şehrinde doğup, Arap&ccedil;a, mantık, felsefe, astronomi, fıkıh ve usul&uuml; fıkıh sahalarında tahassus sahibi olmuş b&uuml;y&uuml;k alimlerdendir. Adı ge&ccedil;en bu kitabı, S&uuml;nen-i Tirmizi&rsquo;nin şerhi olarak kaleme almış Hindistan, Kahire ve Arabistan&rsquo;da yayınlanmıştır. Bu eserinin altıncı cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazret-&uuml;n Fi Ahadis-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed el Hızr el H&uuml;seyin el Mısri (1292-1377 Hicri).</p>\n\n<p>\n	Alim, edebiyat&ccedil;ı, kadı ve başka ilimlerde de tahsil yapmıştır. Aslen Cezayirli olup, Tunus&rsquo;ta doğmuş. Tahsilini Tunus Zeytuniyye ilim K&uuml;lliyesinde s&uuml;rd&uuml;rm&uuml;ş, daha sonra Mısır el-Ezher&rsquo;de hocalık yapmış ve orada da vefat etmiştir.</p>\n\n<p>\n	Bir &ccedil;ok eseri ve makaleleri bulunup, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili adı ge&ccedil;en bu makalesi, Temedd&uuml;n-i İslam&icirc; Dergisinde 1370 hicri senesinde Suriye&rsquo;de yayınlanmıştır.</p>\n\n<p align=\"center\">\n	c</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tac-ul Cami-ul Usul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Mansur Ali Nasif (Vefat -1371 Hicri yıllarından sonra).</p>\n\n<p>\n	El-Ezher&rsquo;in b&uuml;y&uuml;k alimlerinden ve m&uuml;derrislerindendi. Adı ge&ccedil;en bu kitabın beşinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İbraz-ul Vehm Meknun Min Kelam-i İbn-i Haldun.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahmed b. Muhammed b. es Sadık eş Şafi&icirc; el Magrib&icirc; (Vefat -1380 Hicri).</p>\n\n<p>\n	Marekeş&rsquo;in &ouml;nde gelen muhaddis, hafız ve alimlerindendir. Adı ge&ccedil;en bu kitabı, İbn-i Haldun&rsquo;un, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili ş&uuml;phesini &ccedil;&uuml;r&uuml;tmek i&ccedil;in kaleme almıştır. Kitap 1347 hicri senesinde Şam&rsquo;da, et Terakki yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hav-el Mehdi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ustad, şeyh Nasreddin el-Albani (Arnavutluk)</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z ilmi şahsiyetlerinden olup, &ccedil;eşitli konularda eser ve makaleleri bulunmaktadır. Adı ge&ccedil;en bu makalesini, Şam&rsquo;da yayınlanan &ldquo;Temeddun-&uuml; İslam&rdquo; dergisinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili sorulara cevap alarak kaleme almıştır.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Akidet-&uuml; Ehl-i S&uuml;nne Fi&rsquo;l Mehdi .</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Abdulmuhsin b. Hamd.</p>\n\n<p>\n	Medine İslam &Uuml;niversitesi y&ouml;netim ve &uuml;stadlarındandır. Adı ge&ccedil;en&nbsp; bu makalede &ldquo;Ehl-i S&uuml;nnet İnancında <strong>İmam Mehdi (a.s)</strong>&rdquo; konusunu ele almış ve Hicri: 1388 senesinde &ldquo;Camiat-&uuml;l İslam&icirc;&rdquo; adlı dergide, Suudi M&uuml;ft&uuml;s&uuml; Bin Baz&rsquo;ın teyidiyle birlikte neşredilmiştir. Burada Ehl-i S&uuml;nnet&rsquo;in <strong>İmam Mehdi (a.s)</strong> hakkındaki inancını ortaya koymuştur. Bir başka makalesinde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri reddedenlere karşı cevap vermektedir. Bu makalesi de hicri 1400 senesinde aynı dergide yayınlanmıştır.</p>\n\n<h1>\n	İSLAMİ ŞAHSİYETLERİ ESRLERİNDE&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. MEHDİ (A.S)</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- Kemaluddin ve Tamam-un Nimet:</strong> Şeyh Seduk diye tanınan Ebu Cafer Muhammed b. Ali b. Babeveyh&#39;in eseridir. İran&#39;ın Kum kentinde d&uuml;nyaya gelmiş, Ali b. Babeveyh (kendi babası), Muhammed b. Hasan b. Velid, Ahmed b. Ali b. İbrahim-i Haşim-i Kummi, Ahmed b. Muhammed b. Yahya Attat-i Eşari-i Kummi gibi zamanının meşhur muhaddislerinin ve b&uuml;y&uuml;k fakihletinden fıkıh ve hadis dersi almıştır.</p>\n\n<p>\n	Şeyh Seduk bilim a&ccedil;ısından y&uuml;ce &ccedil;ok bir makama ulaşmış ve hadis dalında &ouml;yle &uuml;st&uuml;n bir dereceye ermiştir ki kendisine &quot;Reis-ul Muhaddisin&quot; (muhaddislerin reisi) denilmiştir. Şeyh Seduk Kemal-ud Din ve Tamam-un Nimet adlı eserini Meşhed yolculuğundan d&ouml;nd&uuml;kten sonra hk. 352 yılında yazmıştır. Bu kitap b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; kapsayan uzunca bir hutbe ve &ouml;ns&ouml;zden sonra başlamadtadır. Kitabın &ouml;ns&ouml;z&uuml;nde faydalı kelam ilmi konuları yer almıştır.</p>\n\n<p>\n	Bu kitap 7 fasıl ve 57 b&ouml;l&uuml;mden oluşmuş olup ilgin&ccedil; konular sunmuştur. Bu kitapta işlenen en &ouml;nemli konular şunlardan ibarettir:</p>\n\n<p>\n	1- Bir m&uuml;ddet g&ouml;zlerden gizli kalan peygamberler ve Allah&#39;ın h&uuml;ccetleri. Hz. İdris (a.s), Nuh (a.s), Salih (a.s), İbrahim (a.s), Yusuf (a.s), Musa (a.s), İsa (a.s) ve ...</p>\n\n<p>\n	2- Uzun &ouml;m&uuml;rl&uuml; olan kiseler.</p>\n\n<p>\n	3- İnsanoğlunun imama ihtiyacı.</p>\n\n<p>\n	4- Din &ouml;nderlerinin gaybet hakkındaki buyrukları.</p>\n\n<p>\n	5- İmam Mehdi&#39;nin (a.s) huzuruna &ccedil;ıkan kimseler.</p>\n\n<p>\n	6- Zuhur belirtilerini a&ccedil;ıklayan hadisler.</p>\n\n<p>\n	7- Hz. Mehdi&#39;nin (a.s) tevkiileri, emirleri ve ...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- el-İrşad fi Marifet-i Hucec-illah-i ala-l İbad:</strong> Şeyh Mufid diye meşhur olan Muhammed b. Muhammed b. Nu&#39;man-i Ukberi&#39;nin eseridir. Şeyh Mufid hicretin d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılında yaşamış olup Şia fakihlerinin ileri gelenlerindendir. hk. 336 yılında &quot;Ukbera&quot; k&ouml;y&uuml;nde d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	Babası ilim edinmesi i&ccedil;in onu Bağdad&#39;a g&ouml;t&uuml;rm&uuml;şt&uuml;r. O bir m&uuml;ddet sonra Şeyh Seduk, Muhammed b. C&uuml;neyd İskafi, Ebu Ali Savli, Ebu Galib Razi, İbn-i Kavleveyh-i Kumm&icirc; ve... gibi b&uuml;y&uuml;k alimlerin huzuruna vararak onlardan yararlanmış ve &uuml;st&uuml;n zekasıyla &ccedil;ok kısa bir zamanda ilimde y&uuml;ce makamlara ulaşmıştır.</p>\n\n<p>\n	Şeyh Mufid hk. 413 yılında Bağdad&#39;da vefat etmiştir. Onun değerli eserlerinin başında el-İrşad fi Marifet-i Hucec-i ala-l İbad kitabı yer almaktadır. Bu eser Şia mektebinin imamlarının hayatını &ccedil;eşitli a&ccedil;ılardan ele almış olan &ccedil;ok değerli bir macmuadır.</p>\n\n<p>\n	Bu kitap iki b&ouml;l&uuml;mden oluşmuştur. Birinci b&ouml;l&uuml;m&uuml; İmam Ali&#39;ye (a.s) ve ikinci b&ouml;l&uuml;m&uuml; ise diğer imamlara aittir.</p>\n\n<p>\n	Kitabın son b&ouml;l&uuml;m&uuml; (s.339&#39;dan sonuna kadar) İmam Mehdi (a.s) hakkındadır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde, İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi ve doğumu beyan edildikten sonra masum imamın varlığına akl&icirc; deliller getirmiş ve daha sonra Resulullah&#39;tan (s.a.a) ve masum imamlardan İmam Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve kıyamı hakkında şii ve sunni tarafından kabul edilen hadisler getirmiştir. Daha sonra yazar Kur&#39;an ayetlerinden ve din &ouml;nderlerinin rivayetlerinden yararlanarak Hz. Mehdi&#39;nin (a.s) &ouml;zelliklerini sayıyor ve Resulullah&#39;ın (s.a.a), İmam Mehdi&#39;nin (a.s) ahir-u zamanda zuhur edeceğine m&uuml;jdelediğini hatırlatıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- el-Fusul-ul Aşeret-i fil Gaybet:</strong> Şeyh Mufid&#39;in eseridir. Şeyh Mufid bu eserinin başlangıcında ş&ouml;yle diyor: &quot;Diğer eserlerimde imametin farz oluşu, imamın masumluğu, imamın &ouml;zellikleri, masum imamların imametlerinin delilleri, muhaliflerin iddialarına eleştiri, gaybete &ccedil;ekilmenin felsefesi ... gibi meselelere değindim. Bu eserimde ise İmam Mehdi (a.s) hakkında on soruya cevap veriyorum.&quot;</p>\n\n<p>\n	Şeyh Mufid bu eserinin değer ve &ouml;nemi hakkında ş&ouml;yle diyor: &quot;Bu eserimde b&uuml;t&uuml;n akıl sahiplerinin ihtiya&ccedil; duyduğu konulara &ccedil;ok sade bir şekilde yer verilmiştir.&quot;</p>\n\n<p>\n	Şeyh Mufid, bu kitabın i&ccedil;eriğini bilen bir kimsenin kendisinin diğer eserlerine ihtiya&ccedil; duymayacağını iddia etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- Risalet-un Saniye fil Gabet:</strong> Şeyh Mufid&#39;in eseridir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Kifayet-ul Eser:</strong> Ebil Kasım Al b. Muhammed b. Ali-el Hazzazi el-Kumm&icirc; er-Raz&icirc;&#39;nin eseridir. Şeyh Seduk&#39;un &ouml;ğrencilerinden olan bu nefis eserin yazarı hicretin d&ouml;rd&uuml;nc&uuml; y&uuml;zyılının ortalarının alimlerinden olup İran&#39;ın Kum kentinde d&uuml;nyaya g&ouml;zlerini a&ccedil;mış ve Rey şehrinde yaşamıştır.</p>\n\n<p>\n	Yazarın bu değerli eseri kendi konusunda bu şekilde yazılmış olan ilk kitaptır. Ondan sonra bir &ccedil;ok yazarlar onu &ouml;rnek almışlardır.</p>\n\n<p>\n	Yazar bir &ccedil;ok zahmete katlanarak getirmiş olduğu takdire değer yeniliğiyle Hz. Ali (a.s), Abdullah b. Abbas, Abdullah b. Mesud, İbn-i Said-i Hudri, Ebuzer-i Gıfri, Selman-i Farsi, Hz. Fatıma (s.a), &Uuml;mm-&uuml; Seleme ve Aişe gibi sahabilerin Resulullah&#39;tan duyarak naklettikleri Ehl-i Beyt imamlarının imametine delalet eden hadisleri kaydetmiştir.</p>\n\n<p>\n	Daha sonra &ouml;zel bir d&uuml;zenle Ehl-i Beyt imamlarının her birinin bir &ouml;nceki imamın sarih nassıyla tayini hakkındaki rivayetleri nakletmiş ve onları Ehl-i Beyt imamlarının (a.s) ve &ouml;zellikle İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) imameti i&ccedil;in sağlam deliller bilmiştir. Dolayısıyla h&uuml;ccetin herkese tamamlanmış olduğunu ileri s&uuml;r&uuml;yor.</p>\n\n<p>\n	Ayrıca, kitabın son b&ouml;l&uuml;m&uuml;n&uuml; İmam Mehdi ve şiilerin onikinci &ouml;nderinin imameti hakkında İmam Hasan Askeri&#39;den (a.s) nakledilen rivayetlere ayırmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>6- el-Muknia fil Gaybet:</strong> Seyyid Murtaza alem-il Huda&#39;nın eseridir. Seyyid Murtaza hk. d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılın alim ve dahilerinden olup hk. 355 yılında Bağdad şehrinde d&uuml;nyaya gelmiştir. Daha &ccedil;ocuk yaşta ilim edinmeye başlamış ve gen&ccedil; yaşlarda bir &ccedil;ok ilimde s&ouml;z sahibi olmuştur. O, Şeyh Mufid&#39;in en se&ccedil;kin &ouml;ğrencilerindendir.</p>\n\n<p>\n	Seyyid Murtaza, Şeyh Mufid dışında Harun b. Musa Telukberi, H&uuml;seyin b. Babeveyh-i Kumm&icirc;, İbn-i Nebateh, Ebu Abdullah Muhammed b. İmran-i Merzbani-i Horasan, Ahmed b. Sehl-i Dibaci Ahmed b. Said-i Kuf&icirc;... gibi b&uuml;y&uuml;k alimlerden yararlanmıştır.</p>\n\n<p>\n	Sonunda bir &ccedil;ok &ouml;ğrenciler yetiştirip, Şia ve İslam alemine değerli hizmetler verip ve kendisinden geriye bir &ccedil;ok eserler bıraktıktan sonra 81 yaşında vefat etti.</p>\n\n<p>\n	Gaybet konusundaki el-Muknia adlı kitabı onun değerli eserleri arasında yer almaktadır. Bu eseri hacmi k&uuml;&ccedil;&uuml;k olmasına rağmen en sağlam kaynaklardandır.</p>\n\n<p>\n	İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) gaybeti hakkında bahsetmek şiiler i&ccedil;in &ccedil;ok zordur.</p>\n\n<p>\n	Yazar muhaliflerin iddialarını reddetikten sonra ş&ouml;yle diyor: &quot;Gaybet meselesine usul-i yapısı a&ccedil;ısından bakmak gerekir. &Ccedil;&uuml;nk&uuml; İmam-ı Zaman&#39;ın (a.s) gaybet meselesi bir takım temel ilkelerin c&uuml;ziyatıdır. Bu temel ilkeler delille kanıtlandıktan sonra gaybet hakkında bahsetmek de kolaylaşacak ve en a&ccedil;ık bahislerden biri sayılacaktır. Aksi durumda bu temel ilkeler incelenmeden &ouml;nce bu alanda konuşmanın hi&ccedil; bir temeli olmayacaktır.&quot;</p>\n\n<p>\n	Daha sonra bu alanda bahsedilmesi gereken temel ilkeleri akl&icirc; ve nakl&icirc; delillere dayanarak şu şekilde ispatlamaktadır:</p>\n\n<p>\n	İmamet ilkesi.</p>\n\n<p>\n	Masumiyet ilkesi.</p>\n\n<p>\n	İmametin gerekliliği ilkesi.</p>\n\n<p>\n	Masumiyetin gerekliliği ilkesi.</p>\n\n<p>\n	Seyyid Murtaza bu ilkeleri ispatladıktan sonra Keysaniye, Navusiyye, Vakifiyye ... gibi &ccedil;eşitli fırkaların mensupları tarafından y&ouml;neltilen ş&uuml;pheleri cevaplandırmış ve onların iddialarını &ccedil;&uuml;r&uuml;tm&uuml;şt&uuml;r. Seyyid Murtaza gaybetle ilgili bahislere akl&icirc; burhanla girmiş ve konuları beyan ederken bunun yanında da bazı ş&uuml;phelere cevap vermiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>7- el-Burhan ala Sıhhet-i Tevl-i Omr-il İmam Sahib-iz Zaman (a.s):</strong> Muhammed el-Kiracak&icirc; Trablos&icirc;&#39;nin eseridir. Yazar Şia&#39;nı ileri gelen alimlerindendir. O, edebiyat, fıkıh, hadis ve ... bilimleri edinmek i&ccedil;in İslam beldelerine bir &ccedil;ok seferler yapmış Şeyh Mufid gibi b&uuml;y&uuml;k alimlerden ilim edinmiştir.</p>\n\n<p>\n	Yafii, onun ilm&icirc; şahsiyeti hakkında ş&ouml;yle yazar: &quot;Ebul Feth-i Kera&ccedil;eki Haymi, şiilerin &ouml;nde geleni nahiv ve l&uuml;gat dalında yazıları olan, m&uuml;neccim, tabib, m&uuml;tekellim ve Seyyid Murtaza&#39;nın ashabının ileri gelenlerindendir.</p>\n\n<p>\n	O bir &ouml;m&uuml;r boyu geniş &ccedil;aplı ilmi &ccedil;alışmada bulunarak İslam &uuml;mmetini ilm&icirc; a&ccedil;ıdan faydanandırıp Şia alemini savunduktan sonra hk. 449 yılında vefat etti.</p>\n\n<p>\n	Onun fıkıh, hadis, usul-ud din, n&uuml;cum, astronomi, nesep bilimle ilgili bir &ccedil;ok eserleri vardır. Kenz-ul Fevaid onun değerli eserlerinden biridir.</p>\n\n<p>\n	Yazar, Kenz-ul Fevaid&#39;in ikinci cildinde &quot;el-Burhan ala sıhhet-i tevl-i &Ouml;mr-il İmam Sahib-iz Zeman&quot; adında bir risalesi vardır. Yazar bu eserinde muhaliflerin İmam-ı Zaman&#39;ın uzun &ouml;m&uuml;rl&uuml; oluşunu inkar etmeleri hakkında ş&ouml;yle der:</p>\n\n<p>\n	&quot;İmam-ı asr&#39;ın gaybete &ccedil;ekildiğini kabul etmeyenler İmam Mehdi&#39;nin (a.s) uzun &ouml;m&uuml;rl&uuml; oluşu konusunu halledemedikleri i&ccedil;in İmam-ı Zaman&#39;ın varlığını inkar etmiş ve o hazretin &ouml;mr&uuml;n&uuml;n uzun oluşunu Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml;n batıl oluşunun delili bilmişlerdir.&quot;</p>\n\n<p>\n	Yazar onların bu ş&uuml;phelerine cevap verirken İmam-ı Zaman&#39;ın varlığını kabul etmeyenleri bir ka&ccedil; gruba ayırıyor ve daha sonra filozoflar, m&uuml;neccimler, tabipler ve adetlerin taraftarlarını insanların &ouml;m&uuml;rlerinin uzun oluşu hakkındaki g&ouml;r&uuml;şlerine değinmiş ve sonra da herkesin kabul ettiği din&icirc; inan&ccedil;lar, ayn&icirc; ve tarih&icirc; tanıklara dayanarak soruları cevaplandırmış ve konunun ispatı i&ccedil;in Hz. Hızır gibi uzun &ouml;m&uuml;rl&uuml; olup hen&uuml;z yaşamakta olan kimseleri &ouml;rnek olarak getirmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>8- Kitab-ul Gaybe:</strong> Şeyh-ut Taife Ebi Cafer Muhammed b. Hasan-it Tusu&#39;nin eseridir. Şeyh Tusi İslam alimlerinin en ileri gelenlerindendir. O, hk. 385 yılında Tus şehrinde d&uuml;nyaya gelmiş ve orada zamanının &uuml;stadlarından ilk &ouml;ğrenimini, fıkıh, usul, hadis ilimlerini almıştır. Hk. 408 yılında Irak&#39;a hicret ederek Bağdad&#39;da yaklaşık beş yıl şiilerin ileri gelenlerinden olan Şeyh Mufid&#39;den ve bazı diğer &uuml;stadlardan yararlanmıştır.</p>\n\n<p>\n	Şeyh Tus&icirc; kapsamlı bir bilgin olup kendi zamanında yaygın olan ilimleri kavramış, İslam k&uuml;lt&uuml;r&uuml;n&uuml;n &ccedil;eşitli boyutlarında kalem sahibi olup kendisinden geriye değerli eserler bırakmıştır. Akaid alanında, &ouml;zellikle mehdilik ve İmam-ı Zaman&#39;ın gaybeti konusunda ikinci ve d&ouml;rd&uuml;nc&uuml; cildinde tafsilatlı olarak İmam Mehdi (a.s) hakkında bahsetmiş olduğu Seyyid Murtaza&#39;nın Talhis-uş Şafii kitabı dışında İmam-ı Zaman&#39;ın gaybeti hususunda &quot;el-Gaybe&quot; adında m&uuml;stakil bir kitap yazmıştır.</p>\n\n<p>\n	Bu kitap, Şeyh Tus&icirc;&#39;nin eşine az rastlanan yenilik ve kapsamlı oluşunu g&ouml;stermektedir. Şeyh Tus&icirc; bu eserde gaybet meselesinin b&uuml;t&uuml;n boyutlarına dakik ve ayrıntılı bir şekilde değinmiş, muhaliflerin eleştirilerine kitap, s&uuml;nnet ve akli delillerle cevap vermiş ve Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml; dakik istidlallerle ortaya koymuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>9- E&#39;lam-ul Vera bi E&#39;lam-ul Mehdi:</strong> Emin-ul İslam, Ebi Ali Fazl b. Hasan-i Tus&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Emin-ul İslam Tebersi, hk. beşinci ve altıncı y&uuml;zyılın meşhur alim, m&uuml;&ccedil;tehid ve m&uuml;fessirlerindendir.</p>\n\n<p>\n	O, b&uuml;y&uuml;k ihtimalle 468 yılında veya 469 yılında d&uuml;nyaya gelmiş ve gen&ccedil;liğini İran&#39;ın Meşhed şehrinde ilim edinmekle ge&ccedil;irmiş ve arap edebiyatı, hadis, fıkıh, usul, tefsir ve... gibi yaygın ilim dallarında geniş bilgiler elde etmiş, bu bilimlerde g&ouml;r&uuml;ş sahibi olmuştur. O, daha sonra Hk. 523 yılında İran&#39;ın Sebzivar şehrine gitmiş ve hayatının sonuna kadar yaşamış ve İslam k&uuml;lt&uuml;r&uuml;n&uuml; yaymıştır.</p>\n\n<p>\n	Merhum Tebersi, yıllarca tahkik, telif, tedris, &ouml;ğrenci yetiştirme ve... gibi &ccedil;alışmalardan sonra hk. 548 yılında Sebzivar şehrinde vefat etmiştir.</p>\n\n<p>\n	Tebersi, kendisinden geriye bir&ccedil;ok eserler bırakmıştır. &quot;E&#39;lam-ul Vera bi E&#39;lam-il Mehdi&quot; adlı kitabı onun değerli eserlerinden biridir. O, bu eserinde geniş ve derin bir araştırmayla Ehl-i Beyt imamlarının (a.s) hayatlarının &ccedil;eşitli boyutlarını ortaya koymuş ve konuları beyan ederken akl&icirc; ve nakl&icirc; istidlal metodunundan &ccedil;ok dakik ve alimane bir şekilde yararlanmış, getirmiş olduğu kendine has yenilikle meseleleri ispatlamıştır.</p>\n\n<p>\n	Yazar, bu kitabı d&ouml;rt temel b&ouml;l&uuml;mde ele almış ve d&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; Ehl-i Beyt imamlarının (a.s), &ouml;zellikle Hz. Mehdi&#39;nin (a.s) imametine has kılmıştır. Yazar, Hz. Mehdi (a.s) hakkında &ouml;zellikle şu konuları &ouml;nemle vurgulamaktadır:</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi, doğumu, değerli annesi, k&uuml;&ccedil;&uuml;k yaşta o hazreti g&ouml;renler, akl&icirc; delillerle İmam-ı Zaman&#39;ın imanetinin isbatı, gaybetin niteliği, gaybetin delilleri, Hz. Mehdi&#39;nin (a.s) bazı tevkiileri, o hazreti g&ouml;rmeye muvaffak olanların isimleri, Hz. Mehdi&#39;nin (a.s) kıyamının belirtileri, zuhur g&uuml;nleri, h&uuml;kumet şekli, o hazretin &ouml;zellikleri ve...</p>\n\n<p>\n	Yazar, eserinin sonunda da eleştirileri cevaplıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>10- Keşf-ul Gumme fi Marifet-il Eimme:</strong> Ebul Hasan Ali b. İsa b. Ebi-l Feth-i İrbili&#39;nin eseridir. İrbili, hk. yedinci y&uuml;zyılın şii edebiyat&ccedil;ılarındandır. O, Irak&#39;ın kuzeyindeki İrbil şehrinde d&uuml;nyaya gelmiş ve Moğolların saldırısında oradan Musul&#39;a g&ouml;&ccedil; etmiş, bir m&uuml;ddet sonra tekrar İrbil&#39;e d&ouml;nm&uuml;şt&uuml;r. Onun hayatını kaleme alan kaynaklardan anlaşıldığı &uuml;zere o İbn-i Selaya d&ouml;neminde kompozisyon divanının sorumluluğunu &uuml;stenmiştir. Hk. 660 yılında Bağdad&#39;a giderek Alauddin tarafından Bağdad&#39;ın kompozisyon divanının sorumluluğunu kabul etmiş ve hk. 693 yılında orada vefat etmiştir.</p>\n\n<p>\n	O, başta Keş-ul Gumme fi Marifet-il Eimme olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır. O, bu değerli eserinde Şia ve Ehl-i S&uuml;nnet&#39;in muteber kaynaklarından Resulullah&#39;ın (s.a.a), Hz. Zehra&#39;nın (s.a) ve Ehl-i Beyt imamlarının (a.s) hayatı, fazilet ve menakıbleri, mucize ve kerametleri hakkındaki rivayetleri bir araya toplamıştır.</p>\n\n<p>\n	Yazar kitabının son b&ouml;l&uuml;m&uuml;n&uuml;n &uuml;&ccedil;&uuml;nc&uuml; kısmını Hz. Mehdi&#39;ye (a.s) ayırmış ve şu konuları a&ccedil;ıklamıştır:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum yeri ve tarihi, soy silsilesi, babası, ammesi, ismi, k&uuml;nyesi ve lakabı.</p>\n\n<p>\n	Ayrıca Ebu Davud Tirmizi yoluyla Ebu Said-i Hudri ve diğerleri aracılığıyla sahih olarak Hz. Mehdi (a.s) hakkında Resulullah&#39;tan (s.a.a) nakledilen hadisleri bir araya toplamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>11- el-Muheccet-u fi ma Nezele fil Kaim-il H&uuml;ccet (a.s):</strong> Seyyid Haşim Behrani&#39;nin eseridir. Behran&icirc; fakih, m&uuml;fessri, muhaddis ve rical ilminde g&ouml;r&uuml;ş sahibi bir alimdi.</p>\n\n<p>\n	Şeyh Yusuf Behran&icirc; onun şahsiyati hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;...Seyyid Behrani faziletli, muhaddis, etraflı ve hadis dalında araştırmacı bir bilgindi. Bu alanda Allame Meclisi (r.a) dışında hi&ccedil; kimse ondan &ouml;nce ge&ccedil;miş değildir. Kaleme almış olduğu bir &ccedil;ok eseri onun bilin&ccedil; ve araştırmasını g&ouml;stermektedir.&quot;</p>\n\n<p>\n	Behrani başta &quot;el-Muheccet fima Nezele fil K&acirc;im-il H&uuml;ccet&quot; olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır.</p>\n\n<p>\n	Bu eserin bahis konusu rivayetlerde Hz. Mehdi&#39;ye (a.s) tefsir edilen ayetlerdir. Bu ayetlerin sayısı 120 ulaşmakta olup Bakara suresinden başlayarak Asır suresinde son bulmaktadır. Kitabın konuları Kur&#39;an-ı Kerim&#39;in surelerinin sırasına g&ouml;re d&uuml;zenlenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- A&#39;yan-uş Şia:</strong> Muhsin Emin&#39;in eseridir. Seyyid Muhsin Emin Amil&icirc; hk. 1283 yılında Cebe-i Amil&#39;in Şakra kasabasında d&uuml;nyaya gelmiş ilk eğitimini orada bitirmiş ve y&uuml;ksek eğitim almak i&ccedil;in Irak&#39;a hicret ederek Necef-ul Eşref&#39;te ikamet etmiştir. Orada Necef ilmiye havasının ileri gelenlerinden yararlanarak y&uuml;ce i&ccedil;tihad makamına erişmiştir. Daha sonra Dimeşk&#39;e giderek orada ikamet etmiş ve şiilerin taklit mercii g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	O, geriye bir &ccedil;ok değerli eser bırakmıştır. A&#39;yan-uş Şia kitabı onun &ouml;nemli eserlerindendir.</p>\n\n<p>\n	Muhsin Emin, ger&ccedil;ekte din &ouml;nderlerinin, ilim, edebiyat ve k&uuml;lt&uuml;r ricalletinin Dairet-ul Maarifi olan bu b&uuml;y&uuml;k eserinde Hz. Mehdi (a.s) hakkında geniş&ccedil;e bahsetmiş kitabının 150 sayfasından fazlasını o hazrete ayırmıştır.</p>\n\n<p>\n	Muhsin Emin konuları anlatırken daha fazla bilginlerin g&ouml;r&uuml;şlerini nakletme metodundan yararlanmıştır. Her konuda asıl konuya girmeden &ouml;nce bir &ouml;ns&ouml;z yazış, daha sonra asıl konuları beyan etmiştir. O, bu kitabında Hz. Mehdi (a.s) hakkında şu konuları işlemiştir:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum tarihi, kişilisel &ouml;zellikleri, gaybete &ccedil;ekilişi, sefirleri, imameti, o hazretin halk arasında oluşu ama g&ouml;zlere g&ouml;r&uuml;nmemesi, o hazretin zuhuru hakkında Ehl-i S&uuml;nnet&#39;ten nakledilen hadisler, şiilerin imamet, gaybet vs. gibi isbatında yararlandıkları bazı konular...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- el-Mehdi: </strong>Seyydi Sadruddin Sadr&#39;ın eseridir. Seyydi Sadruddin Sadr Şia&#39;nın ileri gelenlerinden olup hk. 1299 yılında Irak&#39;ın Kazimeyn şehrinde d&uuml;nyaya gelmiş, babasının elinde terbiye edilmiş, ilk eğitimini Irak&#39;ın Samırra ve Kerbela şahrinde Şeyh Hasan Kerbelai, Ziyauddin Iraki gibi b&uuml;y&uuml;k almlerden almıştır.</p>\n\n<p>\n	Seyydi Sadruddin&#39;in başta &quot;el-Mehdi&quot; kitabı olmak &uuml;zere bir &ccedil;ok eseri vardır.</p>\n\n<p>\n	Bu kitabın sekiz b&ouml;l&uuml;mden oluşan konuları şunlardan ibarettir:</p>\n\n<p>\n	1. B&ouml;l&uuml;m: Kur&#39;an-ı Kerim&#39;de, Resulullah&#39;ın (s.a.a) s&uuml;nnetinde, Hz. Ali&#39;nin (a.s) buyruklarında ve din b&uuml;y&uuml;klerinin s&ouml;zlerinde nazım, nesir şeklinde Hz. Mehdi&#39;nin (a.s) zuhurunu hakkında verilen m&uuml;jdeler.</p>\n\n<p>\n	2. B&ouml;l&uuml;m: Beklenilen Mehdi (a.s) arap olup, Resulullah&#39;ın (s.a.a.) &uuml;mmetinden, onun Ehli Beyt&#39;inden olacaktır. Bununla alanda bir&ccedil;ok delil vardır.</p>\n\n<p>\n	3. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zahiri ve batini &ouml;zellikleri, faziletleri, bilgisi, h&uuml;k&uuml;mleri, biatı, h&uuml;kumeti, ıslahatı ve...</p>\n\n<p>\n	4. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) Allah Teala katında makam ve mevkisi...</p>\n\n<p>\n	5. B&ouml;l&uuml;m: Doğumu, ismi, lakabı, k&uuml;nyesi, babası ve annesinin ismi, &ouml;mr&uuml;n&uuml;n uzun oluşu ve...</p>\n\n<p>\n	6. B&ouml;l&uuml;m: Gaybetin niteliği, gaybete &ccedil;ekildiği yer, gaybete &ccedil;ekilmesinin nedeni, gaybet d&ouml;neminde insanların o hazretten nasıl yararlanacağı...</p>\n\n<p>\n	7. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zuhurunun g&ouml;ky&uuml;z&uuml; ve yery&uuml;z&uuml;ndek belirtileri, d&uuml;nyanın gelen durumu, S&uuml;fyan&icirc;&#39;nin hurucu ...</p>\n\n<p>\n	8. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) kıyamını beklemenin fazileti, zuhur zamanını belirtmenin nehyedilmiş olması, zuhur edeceği yer, bi&#39;at, o hazretin ashabının sayısı...</p>\n\n<p>\n	Kitabın sonunda da yazarın kendilerinden naklettiği kitapların fihristi kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>13- es-Sahifet-ul Hadiye vet-Tuhfet-ul Mehdiyye:</strong> H. 1345&#39;de vefat eden İbrahim b. Muhsin Kaşani&#39;nin eseridir. Hk. 1318 yılında Tahran&#39;da taş basımı us&ucirc;l&uuml;yle basılmış olup 262 sayfa cep boyu.</p>\n\n<p>\n	Bu kitap İmam Mehdi&#39;nin (a.s) tevkiileri, o hazretten nakledilen dua ve ziyaretleri kapsamına almaktadır. Haşiyesinde yazarın Muntahab-ul Hutum adlı eseriyle basılmıştır.</p>\n\n<p>\n	Kum Ofset basımında konuların fihristi eklenmiş, Beyrut basımında ise haşiyedeki Muntahab-ul Hutum kitabı kaldırılarak kitabın baş kısmına Seyyid Muhammed H&uuml;seyin&#39;in &ouml;ns&ouml;z&uuml; eklenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>14- Zahiret-ul Gaybet ve Devas Sefaret:</strong> Muhsin &Acirc;l-i Usfur&#39;un eseridir. Birinci basımı h. 1412 yılında Bahreyn&#39;de yapılmış, Kum kentindeki İsmailiyan basım evi ise 544 sayfa b&uuml;y&uuml;k boy olarak basmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, sefirleri, ricatı, sapık fırkalar, mehdilik iddiasında bulunanlar, hatemiyet, mucizeler, mucizeyle sihir ve cadının farkını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>15- el-Abgariyy-il Hisan fi Ehval-i Mevlana Sahib-iz Zaman (1. cilt):</strong> H.1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. Tarihsiz olarak 443 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu kitap Ehl-i Beyt&#39;in fazliletlerinin sırrı hakkında yazılmış olan &quot;Envar-ul Mevahib&quot; kitabının beşinci b&ouml;l&uuml;m&uuml;d&uuml;r. Bu kitab ş&uuml; &uuml;&ccedil; b&ouml;l&uuml;mden oluşmuştur:</p>\n\n<p>\n	1- er-Refref-ul Ehzar: Kur&#39;an, hadisler ve ilahi kitaplarda Hz. Mehdi&#39;nin (a.s) m&uuml;jdelenmesiyle ilgilidir.</p>\n\n<p>\n	2- el-Misk-ul Ezfer: Hz. Mehdi&#39;nin (a.s) doğumu ve mucizeleri hakkındadır .</p>\n\n<p>\n	3- es-Subh-ul Esfer: Hz. Mehdi&#39;nin (a.s) mehdiliğinin isbatında, o hazretin uzun &ouml;m&uuml;rl&uuml; oluşu ve konuyla ilgili diğer meseleler hakkındadır.</p>\n\n<p>\n	Nevaib-ud Duhur kitabının yazarı Mircihani bu kitaba bir takriz yazarak onu &ccedil;ok &ouml;vm&uuml;ş, ge&ccedil;mişte b&ouml;yle bir kitabın yazılmadığını, gelecekte de b&ouml;yle gir şeyin ger&ccedil;ekleşmeyeceğini s&ouml;ylemiştir.</p>\n\n<p>\n	Bu kitabın ilk basımı h. 1363&#39;ten 1365&#39;e kadarki yıllarda yapılmış ve sonraki baskılar ise onun &uuml;zerinden ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>16- el-İbkariyy-ul Hisan fi Ehval-i Mevlana Sahib-iz Zaman (2. cilt):</strong> H. 1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. 428 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu cilt iki b&ouml;l&uuml;mden oluşmaktadır:</p>\n\n<p>\n	1- el-Yekavit-il Ahmar, fimen real h&uuml;ccet-el muntazar: Bir yolla Hz. Mehdi&#39;yi (a.s) g&ouml;rmeye muvaffak olan binin &uuml;zerindeki kişinin başından ge&ccedil;enleri i&ccedil;ermektedir.</p>\n\n<p>\n	2- en-Necm-ul Ezher, fi Alaim-i Zuhur-il H&uuml;ccet-il Muntazar: Geniş bir şekilde zuhur belirtilerinden bahsetmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>17- Avalim-ul Ulum-i vel Mearif-i vel Ehval (15. cilt):</strong> 12. y&uuml;zyılda yaşamış olan Şeyh Abdullah Behrani&#39;nin eseridir. Birinci baskısı Kum kentinde h. 1408&#39;de Medreset-ul İmam Mehdi tarafından 400 sayfa b&uuml;y&uuml;k boy olarak yapılmıştır.</p>\n\n<p>\n	Yazar Allame Meclisi&#39;nin &ouml;ğrencilerinden olup Bıhar-ul Envar&#39;ı farklı bir şekilde b&ouml;l&uuml;mlere ayırmış ve d&uuml;zenlemiştir.</p>\n\n<p>\n	Bu kitabın onbeşinci cildin &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; oniki imam ve onların sonuncusunun yine onların K&acirc;im&#39;i olduğu hakkında kaydedilen nasları kapsamına almaktadır.</p>\n\n<p>\n	Bu cilt &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının birinci cildi sayılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>18- Evalim-ul Ulum-i vel Mearif (26. cilt):</strong> 12. y&uuml;zyıllarda yaşamış olan Şeyh Abdullah Behraninin eseridir. Evalim kitabı tedrici olarak basılmaktadır. Hz. Mehdi (a.s) ile ilgili olan 26. cildi şmdi baskıdadır. Bu kitabın bir n&uuml;shası 354 sayılı ve 118 yaprakta Ayetullah Maraşi&#39;nin k&uuml;t&uuml;phanesinde mevcuttur. Bu cilt h. 1150 yılında yazılmıştır.</p>\n\n<p>\n	Kitabın bu cildi &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının ikinci cildidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>19- el-Gaybet:</strong> İbn-i Ebi Zeyneb diye meşhur olan Ebu Abdullah Muhammed b. İbrahim b. Cafer-i Nu&#39;man&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Gaybet-i Numan&icirc; 1000 yıl &ouml;nce Hz. Mehdi (a.s) hakkında yazılmış olup asırlar boyu b&uuml;t&uuml;n ileri gelenlerin ilgisini &ccedil;eken en sağlam tarih&icirc; kitaptır.</p>\n\n<p>\n	Nu&#39;man&icirc; bu kitapta g&uuml;venilir ravilerden, g&uuml;&ccedil;l&uuml; senetlerle 500 muteber hadis toplamış ve h. 342 yılında onun telifine başlamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>20- el-Gaybe:</strong> H. 413 yılında vefat eden Şeyh Mufid, Muhammed b. Muhammed b. Nu&#39;man&#39;ın eseridir.</p>\n\n<p>\n	Hz. Mehdi&#39;nin gaybeti hakkında Şeyh Mufid&#39;den bir &ccedil;ok risaleler geriye kalmıştır. Onun bu eserleri abşlıca şunlardan ibarettir:</p>\n\n<p>\n	1- el-Cevabat fi Huruc-il Mehdi (a.s).</p>\n\n<p>\n	2- Cevabat-u Meyafarikin fil Gaybet.</p>\n\n<p>\n	3- Hz. Mehdi&#39;nin (a.s) gaybeti hakkında on eleştiri ve cevapları.</p>\n\n<p>\n	4- er-Risalet-ul Ula fil Gaybet.</p>\n\n<p>\n	5- er-Risalet-us Saniye..es-Salise... er-Rabie.</p>\n\n<p>\n	6- Risalet-ul fil Gaybet.</p>\n\n<p>\n	7- el-Fusul-ul Aşere fil Gaybet.</p>\n\n<p>\n	8- Muhtasarun fil Gaybet.</p>\n\n<p>\n	9- en-Nakz-u alat-Talha fil Gaybet.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>21- el-Muhaccet-u fima Nezele fil K&acirc;im-il H&uuml;ccet:</strong> H. 1107&#39;de vefat eden Seyyid Haşim Behrani&#39;nin eseridir. H. 1403 yılında M&uuml;esseset-ul Vefa tarafından b&uuml;y&uuml;k boyda Beyrut&#39;ta basılmıştır. Yazar bu kitapta hadislerde Hz. Mehdi&#39;nin (a.s) zuhur ve kıyamına tefsir edilen Kur&#39;an-ı Kerim&#39;in 120 ayeti, Bakara suresinden Nas suresine kadar ayet sıralarına g&ouml;re getirmiş ve kitabı inceleyen Seyyid Muhammed Munir Milani kitabın sonuna izah olarak 12 ayet eklemiştir.</p>\n\n<p>\n	Bu kitabın fars&ccedil;a terc&uuml;mesinin ismi &quot;Sima-i Hazret-i Mehdi Der Kur&#39;an&quot;dır.</p>\n\n<p>\n	Yazarın Hz. Mehdi (a.s) hakkında &quot;Tabsiret-ul Ula&quot; ve &quot;Mevlud-ul K&acirc;im&quot; isimlerinde iki kitabı daha vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>22- el-Muhtar min Kelimat-il İmam-il Mehdi (1. cilt):</strong> G&uuml;n&uuml;m&uuml;z alimlerinden Şeyh Muhammed Garevi&#39;nin eseridir. Birinci basımı h. 1414 yılında Kum&#39;da 660 b&uuml;y&uuml;k boy sayfada yapılmıştır.</p>\n\n<p>\n	&nbsp;Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 194&#39;&uuml;n&uuml; şerhiyle bilikte kapsamına almaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>23- el-Muhtar min Kelimat-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1414&#39;de Kum kentinde 631 sayfada yapılmıştır. Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 190&#39;ını ve şerhini i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>24- el-Muhtar min Kelimat-il İmam-il Mehdi (3. cilt): </strong>Birinci baskısı h. 1414&#39;de Kum kentinde yapılmış olup 672 sayfadır. Bu kitap Alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) 144 buyruğunu ve şerhini i&ccedil;ermektedir. Yazar bu kitapta Hz. Mehdi&#39;nin (a.s) buyruklarından 500&#39;&uuml;n&uuml; se&ccedil;miş alfebetik sıraya g&ouml;re &uuml;&ccedil; ciltte şerh ve a&ccedil;ıklamasıyla birlikte sunmuştur. &Uuml;&ccedil;&uuml;nc&uuml; ciltte şahsiyetler, mekanlar, kabileler, ayetler, hadisler, konular fihristi vs. &ccedil;ıkarmıştır. Bu kitapta Hz. Mehdi&#39;nin (a.s) toplam 58 tevkii 18 mektubu ve par&ccedil;alara ayrılmış 500 buyruğu i&ccedil;erisinde alfebetik sıraya g&ouml;re sıralanmış 43 vecizesi mevcuttur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; cildin sonunda yazarın değerli eserlerinden 34&#39;&uuml; kaydedilmiştir.</p>\n\n<p>\n	Yazar Kum ilmiye havzasında ikamet etmektedir ve ilim, takva ve &ccedil;aba a&ccedil;ısından g&uuml;n&uuml;m&uuml;z&uuml;n dahilerinden biri sayılmaktadır.</p>\n\n<p>\n	O, h. 1345 yılında Necef-ul Eşref&#39;te d&uuml;nyaya gelmiş ve Şeyh Sedra Badkubei, Mirza Ahmed Ehri, Şeyh M&uuml;&ccedil;teba Lenkerani, Şehy H&uuml;seyin Hill&icirc;, Seyyid Abdulhadi Şirazi, Seyyid Muhsin Hekim, Seyyid Ebulkasım Ho&icirc;, Seyyid Ali Behişt&icirc; gibi b&uuml;y&uuml;k alimlerden yararlanmış ve y&uuml;ce ilim derecelerine ulaşmıştır. O, h. 1396 yılından itibaren Kum kentine yerleşmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>25- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (1. cilt):</strong> Yazarlardan bir grubu telif etmiştir. Birinci baskısı h. 1411 yılında Kum&#39;daki Maarif-u İslam&icirc; m&uuml;essesesi tarafından 594 sayfada basılmıştır. Bu kitabın birinci cildi Resulullah (s.a.a) tarafından Hz. Mehdi (a.s) hakkında nakledilen hadislere aittir. Kitabın bu cildinde şii ve s&uuml;nni kaynaklarından Hz. İmam Mehdi (a.s), zuhurunun belirtileri, adil h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın inişi, Hz. Mehdi&#39;nin (a.s) ashabı ve ilgili diğer mesemeler hakkında toplam381 hadis vardır.</p>\n\n<p>\n	Bu kitap Hacı Şeyh Ali Kurani&#39;nin denetimi altında yazarlardan bir grubu tafarından hazırlanmış ve derlenmesinde zahmeti ge&ccedil;en d&ouml;rt kişinin ismi birinci cildin &ouml;ns&ouml;z&uuml;nde kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>26- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 539 sayfada yapılmıştır. Bu kitabın ikinci cildi de Resulullah&#39;tan (s.a.a) ankledilen hadislere ayrılmıştır. Kitabın bu cildinde s&uuml;nni ve şii kaynaklarından Deccal, Dabbet-ul arz, eşrat-u Saet, İmam Mehdi&#39;yi (a.s) tanımanın gerekliliği ve ilgili diğer konularda 179 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>27- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (3. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 514 sayfada yapılmıştır. Bu kitabın &uuml;&ccedil;&uuml;nc&uuml; cildi Hz. Ali&#39;den (a.s) İmam Sadık&#39;a (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakletilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, zuhuru, zuhurunun belirtileri, ahir-uz zaman fitneleri, S&uuml;fyan&icirc;&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın (a.s) inişi, zuhur d&ouml;nemi ve ri&#39;cat d&ouml;nemi hakkında s&uuml;nni ve şii kaynaklarından 516 hadis toplanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>28- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (4. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 513 sayfada yapılmıştır. Kitabın d&ouml;rd&uuml;nc&uuml; cildi de İmam Sadık&#39;tan (a.s) Hz. Mehdi&#39;ye (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakledilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) hayatı, ric&#39;atı, hak h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, zuhur belirtileri, Hasan&icirc;&#39;nin &ccedil;ıkışı, zuhuru bekleyiz, dualar, ziyaretler ve o hazretin tevkiileri hakkında şii ve s&uuml;nni kaynaklarından nakledilen 358 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>29- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (5. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 552 sayfada yapılmıştır. Bu kitabın beşinci cildi Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve zuhuruna tefsir edilen Kur&#39;an-ı Kerim&#39;in ayetlerini i&ccedil;ermektedir.</p>\n\n<p>\n	Bu ciltte 500 hadis ve 265 hadise dayanılarak Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi, zuhuru, h&uuml;kumeti, hayatı ve o hazretle ilgili diğer meseleler tefsir edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>30- el-Muknia fil Gaybet:</strong> H. 436 yılında vefat eden Seyyid Murtaza Alem-ul Huda&#39;nın eseridir. H. 1416 yılında Kum &Acirc;l-u Beyt tarafından 95 sayfada basılmıştır.</p>\n\n<p>\n	Bu kitap batılı bir bakanın d&uuml;zenlemiş olduğu toplantıda bazı muhaliflerin yazardan sormuş olduğu soruların cevabını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>31- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (1. cilt): </strong>H. 1348 yılında vefat etmiş olan Seyyid Muhammed Taki Musevi-i İsfehani&#39;nin eseridir. Bu kitabın ikinci baskısı h. 1398&#39;de Kum İlmiyye m&uuml;essesesinde 524 sayfada yapılmıştır.</p>\n\n<p>\n	Kitabın bu cildinde alfebetik sıraya g&ouml;re Hz. Mehdi&#39;yi (a.s) tanımanın gerekliliği, o hazretin şiilerin &uuml;zerindeki hakları, o hazretin zuhurunun yakınlaşması i&ccedil;in duanın hedefi beyan edilmiştir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1369&#39;da 587 sayfada yapılmıştır. Bu ciltte 1041 hadis i&ccedil;ermektedir. Yazar h. 1301&#39;in Cemadiululasının beşinde İsfahan şehrinde d&uuml;nyaya gelmiş h.1348&#39;in 25 Ramazan&#39;ında vefat etmiştir. Mezarı şimdi Tah-ul Fulad&#39;dadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>32- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (2. cilt):</strong> Seyyid Muhammed Taki Musevi İsfehani&#39;nin eseridir. İkinci baskısı Kum İlmiyye m&uuml;essesinde yapılmıştır. Bu kitabın başında Seyyid Muhammed Ali Revzati&#39;nin kaleme almış olduğu yazarın hayatını i&ccedil;eren &quot;Asar-ut Takva&quot; risalesi yer almıştır. Yine Şeyh L&uuml;tfullah Saf&icirc;&#39;nin &quot;Men li Hazihil Alel&quot; risalesine de yer verilmiştir. Hz. Mehdi (a.s) zuhuru i&ccedil;in uygun olan dua yer ve zamanları, o hazret hakkında Ehl-i Beyt imamlarından (a.s) bize ulaşan dualar, o hazretin zuhurunu bekleyişin anlamı, zuhurunu beklemenin sevabı, o hazrete bi&#39;at ve ona yaklaşmanın diğer yollarını da i&ccedil;ermektedir. Bu ciltte 718 hadis kaydedilmiştir. Bu kitabın &ouml;zeti &quot;Kenz-ul Genaim&quot; isminde basılmıştır.</p>\n\n<p>\n	Yazarın ilgili diğer eserleri şunlardır: Vezayif-ul Enam, Nur-ul Ebsar, Kenz-ul Genaim. (Her &uuml;&ccedil;&uuml; Fars&ccedil;adır.)</p>\n\n<p>\n	Vazife-i Enam arap&ccedil;aya &ccedil;evrilmiş, Mikyal kitabı da fars&ccedil;aya terc&uuml;me edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>33- el-Melahim vel Fiten fi Zuhur-il Gaib-il Muntazar:</strong> Seyyid İbn-i Tavus&#39;un eseridir (&ouml;: h.664). Bu kitabı Seyyid İbn-i Tavus hicri 660 yılında &uuml;&ccedil; &quot;el-Melahim&quot; kitabından se&ccedil;miş diğer kitaplardan bazı konuları ona eklemiştir. O &uuml;&ccedil; kitap şunlardan ibarettir:</p>\n\n<p>\n	1- el-Fiten, Naim b. Hemmad Haza&icirc;&#39;nin eseridir (&ouml;: h. 228).</p>\n\n<p>\n	2- el-Fiten, Ebu Salih Selili&#39;nin eseridir (&ouml;: h.307).</p>\n\n<p>\n	3- el-Fiten, Zekeriyya b. Yahya-il Bezzaz (h. 391&#39;de yazılmıştır).</p>\n\n<p>\n	Bu kitabın el yazması, g&uuml;n&uuml;m&uuml;ze kadar yazarın kendi el yazısıyla mevcuttu ve Muhaddis Cezairi ve Sahib-ur Riyaz&#39;ın eline ge&ccedil;miştir. Son zamanlara kadar da Şusterde&#39;deydi ve Kamus-ur Rical&#39;in yazarı yazarın elyazısından bir n&uuml;sha &ccedil;ıkararak el-Zaria kitabının yazarına g&ouml;ndermiştir. Necef-ul Eşref şehrinde de bu n&uuml;sha &uuml;zerinden basılmıştır. Daha sonra İran&#39;da ofset edilmiştir. (el-Zerie, 4/190, 16/114)</p>\n\n<p>\n	Yazar kitabın 155. sayfasında a&ccedil;ıkladığı gibi bu kitabın ismini &quot;et-Teşrif-u bil Minen fit Tarif-il Fiten&quot; bırakmış daha sonra bu kitap &quot;el-Fiten vel Melahim&quot; diye meşhur olmuş ve &quot;el-Melahim vel Fiten&quot; isminde basılmıştır.</p>\n\n<p>\n	Bu kitap son zamanlarda asıl ismi olan &quot;et-Teşrif-u bil Minen&quot; ismiyle basılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>34- Muntahab-ul Eser fil İmam-is Sani Aşer:</strong> L&uuml;tfullah Safi G&uuml;lpaygani&#39;nin eseridir. Birinci baskısı h. 1373&#39;de 545 sayfada Tahran&#39;da yapılmıştır. Bu kitap 10 fasılda ve toplam 100 b&ouml;l&uuml;mde d&uuml;zenlenmiş ve Hz. Mehdi (a.s) hakkında muteber kaynaklarda nakledilen hadislerden se&ccedil;meler getirilmiştir.</p>\n\n<p>\n	Yazar h.1337&#39;nin 19 Cemadilulasında d&uuml;nyaya gelmiş, y&uuml;ksek tahsilini babasından almış, h. 1360&#39;da Kum kentine gelerek Ayetullah Burucerdi ve o d&ouml;nemin diğer taklit mercilerinden yararlanmıştır. H. 1360&#39;da Irak&#39;ın Necef-ul Eşerf şehrine giderek oranın &ouml;nde gelen alimlerinden istifade etmiş ve sonra da Kum ilmiye havzasına geri d&ouml;nm&uuml;şt&uuml;r. Şimdiye kadar şiiliği ve &ouml;zellikle Hz. Mehdi&#39;yi (a.s) savunan 50 &uuml;zerinde eseri basılmış veya baskıya hazırlanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>35- Muntahab-ul Envar-il Muzie:</strong> Alimuddin Ali b. Abdulhamid-i Nessabe&#39;nin eseridir (sekizinci y&uuml;zyılın ilk yarısı).</p>\n\n<p>\n	Behauddin Ali b. Gıyasuddin Abdulkerim b. Abdulhamid-i Neyli&#39;nin (&ouml;: h.790) se&ccedil;mesidir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1401&#39;de Kum 221 sayfada kentinde yapılmıştır. Bukitap kendi aslı gibi akl&icirc; delillerle, Kur&#39;an ayetleriyle, şii ve s&uuml;nni hadisleriyle Hz. Mehdi&#39;nin (a.s) varlığının isbatı, doğumu, &ouml;mr&uuml;n&uuml;n uzun oluşu, gaybete &ccedil;ekilişinin nedeni, sefirleri, tevkiileri, o hazretle g&ouml;r&uuml;şenler zuhur belirlileri, zuhurdan sonra vuku bulacak olaları i&ccedil;eren 12 fasıldan oluşmaktadır.</p>\n\n<p>\n	Yazar, bu kitabında ev sahibi H&uuml;seyin Mudellil&#39;in felec olduğunu, h. 720&#39;de Hz. Mehdi&#39;yi g&ouml;rd&uuml;ğ&uuml;n&uuml;, hazretin onun elini tutarak ayağa kaldırdığını ve o hazretin kerametiyle o anda şifa bulduğunu kaydeder (ez-Zeria, 16/77).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>36- Mehdi-i Mevud:</strong> Mevla Muhammed B&acirc;kır Meclisi&#39;nin (&ouml;: h. 1110) eseridir. Ali Devani bu kitabı fars&ccedil;aya terc&uuml;me etmiştir. Bu kitabın 18. baskısı Tahran Dar-ul Kutub yayınevinde basılmıştır. Bu kitabın birinci baskısından yaklaşık otuz yıl ge&ccedil;mektedir. Onlarca defa baskıya verilmiştir.</p>\n\n<p>\n	Bu kitap daha &ouml;nce yaklaşık &uuml;&ccedil; defa ayrı ayrı fars&ccedil;aya &ccedil;evrilmiştir. Bu terc&uuml;meler i&ccedil;inde Ali Devani&#39;nin &ccedil;evrisi akıcılığı ve yazım kurallarına dikkat etmesi a&ccedil;ısından daha iyidir.</p>\n\n<p>\n	H. 1380&#39;de ger&ccedil;ekleşen bu terc&uuml;me 180 sayfada Allame Meclisi&#39;nin hayatını, Bihar-ul Envar&#39;ın telif tarih&ccedil;esi, İslam a&ccedil;ısından tasavvuf, Hz. Mehdi&#39;nin uzun &ouml;m&uuml;rl&uuml; oluşu, Mehdilik iddiasında bulunanlar ve ilgili diğer meseleleri kapsamına alan bir &ouml;ns&ouml;z&uuml; i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>37- el-mehdi-ul Mevud-ul Muntazar, İnde Ulema-i Ehl-is S&uuml;nnet-i vel İmamiyye (1. cilt):</strong> Necmuddin Cafer b. Muhammed-i Tahrani-i Askeri&#39;nin eseridir (&ouml;: h.1397). Birinci baskısı 368 sayfada h. 1397&#39;de Beyrut, Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Yazar bu kitabı 34 b&ouml;l&uuml;mde telif etmiş, daha sonra yeniden g&ouml;zden ge&ccedil;irerek bir &ouml;ns&ouml;z, 30 b&ouml;l&uuml;m ve bir sonu&ccedil;ta d&uuml;zelnemiştir. Birinci ciltte 21 b&ouml;l&uuml;mde 572 hadisle vaadı verilen Mehdi&#39;nin Resulullah&#39;ın (s.a.a), Hz. Ali&#39;nin (a.s) ve Hz. Zehra&#39;nın (s.a) soyundan, İmam H&uuml;seyin ve... evlatlarından ve İmam Hasan Askeri&#39;nin (a.s) oğlu olduğunu ispatlamıştır.</p>\n\n<p>\n	Bu kitap h. 1402 yılında Tahran el-İmam-ul Mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>38- el-Mehdi-ul Mevud-il Muntazar, İnde Ulema-i Ehl-is S&uuml;nneti vel İmamiyye (2. cilt):</strong> Necmuddin Cafer b. Muhammed Tahrani-i Askeri&#39;nin eseridir (&ouml;: h. 1395). Birinci baskısı 366 sayfada h. 1397&#39;de Beyrut Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin evrensel h&uuml;kumeti, ilah&icirc; sahife, S&uuml;fyani&#39;nin &ccedil;ıkışı, İsa&#39;nın inişi, zuhur belirtileri, o hazretin sıfatları, &ouml;mr&uuml;n&uuml;n uzun oluşu hakkında 9 b&ouml;l&uuml;mde 420 hadisi i&ccedil;ermektedir. Bu kitap da h. 1402&#39;de Tahran el-İmam-ul mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>','Ehl-i Sünnet Kaynakların\'da İmam Mehdi','','trash','open','open','','ehl-i-sunnet-kaynaklarinda-imam-mehdi__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2575',0,'post','',0),(2576,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<p align=\"right\">\n	S. Ali Muazzin</p>\n\n<p>\n	Allah Teala, kerim ve hekim olduğundan, l&uuml;tfu gereğince kullarını başsız, imamsız ve kılavuzsuz bırakmaz ş&uuml;phesiz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> İlk yaratıkla birlikte Allah&rsquo;ın tekvin&icirc; hidayeti; nefs, i&ccedil;g&uuml;d&uuml; ve sosyal olmayı da beraberinde getiren bilin&ccedil;li yaratığın ortaya &ccedil;ıkmasıyla da, peygamberler vasıtasıyla O&rsquo;nun teşri&icirc; hidayeti başlamıştır. Yery&uuml;z&uuml; var olduk&ccedil;a bu hidayetler de, y&uuml;ce yaratıcının sonsuz l&uuml;tuf, rububiyet ve uluhiyetinin gereği olarak devam edecektir.</p>\n\n<p>\n	S&ouml;z konusu teşri&icirc; hidayeti &uuml;stlenen ilah&icirc; kılavuz ve İmamlar, apa&ccedil;ık ortada oldukları gibi, gerektiğinde g&ouml;zlerden saklı olarak da bu ilah&icirc; vazifelerini y&uuml;r&uuml;tebilirler. Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, son derece ilgin&ccedil; ve dakik bir beyanında da ortaya konulduğu &uuml;zere, bu saklı durumda İmamın hidayeti, tıpkı bulutun ardında kalan g&uuml;neşin, yine de nurlarını sa&ccedil;arak yery&uuml;z&uuml;ne fayda sağlamaya devam etmesi gibidir.</p>\n\n<p>\n	Sahih bir hadiste Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, Ehl-i Beyt İmamlarını <em>aleyhum&rsquo;us-sel&acirc;m</em> tanıtarak onlar hakkında bilgi verirken, Ensar&rsquo; dan Cabir bin Abdullah, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybet d&ouml;neminde de insanlara fayda sağlayıp sağlayamayacağını sormakta ve şu cevabı almaktadır:</p>\n\n<p>\n	&ldquo;<em>Beni peygamberlikle g&ouml;revlendiren Rabbime andolsun ki, g&uuml;neş bulutun ardında kaldığında bile insanlar ondan nasıl yararlanabiliyorlarsa, gaybet d&ouml;neminde de onun -<strong>Hz. Mehdi </strong></em><em>aleyhi&rsquo;s-sel&acirc;m- velayet nurundan aynı şekilde yararlanabileceklerdir.</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İlah&icirc; yol g&ouml;stericiliğin, insanlara karşı hi&ccedil;bir zaman kesintiye uğramadığına dair kuts&icirc; bir hadiste de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;<em>Ya Muhammed, bir peygamberin &ouml;l&uuml;m&uuml;nden bir başka peygamberin g&ouml;nderilişine kadarki ara s&uuml;re&ccedil;te de, insanların doğru yolu bulabilmesi i&ccedil;in, yery&uuml;z&uuml;n&uuml;, benim itaat ve hidayetimi g&ouml;sterip &ouml;ğretecek bir h&uuml;ccetsiz bırakmam asla. Aynı şekilde, emirlerimi bilen, hakka davet eden ve insanları yoluma hidayet eden bir h&uuml;ccetin olmaması halinde, insanları saptıracak olan şeytanı yery&uuml;z&uuml;ne salmam. Nitekim bana isyan etmiş olanlara benim h&uuml;ccetim, tartışmasız delilim olması ve bahtiyarlara hidayet vesilemin kopmaması i&ccedil;in, her kavme bir yol g&ouml;stericinin gerekliliğine h&uuml;kmetmişimdir ben!</em>&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın h&uuml;ccet-i baliğasının olduğuna, her an ve her zamanda mutlaka ilah&icirc; bir kılavuzun bulunduğuna dair İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> da ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;<em>Allah&rsquo;ım, yery&uuml;z&uuml; elbette ki senin h&uuml;ccetinden yoksun olmaz asla; bu h&uuml;ccetin kimi zaman aşik&acirc;rdır, insanlara g&ouml;r&uuml;n&uuml;r; kimi zaman da onlardan gizlenip saklanıverir ve b&ouml;ylece ilah&icirc; dinin delilleri ortadan kalkmamış olur.</em>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Masum bir yol g&ouml;sterici ve kılavuz var olmaksızın şuurlu varlıkların amellerine şahit olacak birisi bulunmaz. Oysa Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette, insanlar arasında mutlaka bir şahidin bulunacağını vurgulamaktadır. Bunlardan bazısını &ouml;rnek olarak aktarıyoruz:</p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmetten bir şahit getirdiğimiz ve onların da &uuml;zerinde seni şahit olarak getirdiğimiz zaman nasıl olacak?&rdquo;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmet i&ccedil;inde kendi nefislerinden onların &uuml;zerinde bir şahit getireceğimiz g&uuml;n, seni de onlar &uuml;zerinde bir şahit olarak getireceğiz.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Aynı şekilde Hac/78, Hud/17, Yunus/47, Nahl/36, M&uuml;&rsquo;minun/44.&nbsp;&nbsp; ayetlerinde de aynı anlamları bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Mehdilik inancının dayandığı temel noktayla ilgili bu kısa a&ccedil;ıklamadan sonra, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetiyle ilgili bazı soruların cevaplarına değineceğiz.</p>\n\n<h2>\n	Bazı Sorular ve Kısa Cevaplar</h2>\n\n<p>\n	<strong><em>1. Soru:</em></strong></p>\n\n<p>\n	M&uuml;tevatir hadisler ve İslam &uuml;mmetinin de icmasına dayanarak, ahir zamanda zuhur edip, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve k&ouml;t&uuml;l&uuml;kten temizleyerek adaletle dolduracağı bilinen <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em><strong>,</strong> Hicri Kameri 255&rsquo;te d&uuml;nyaya gelmiş olup, h&acirc;len hayatta ve gaybette midir; yoksa ahir zamanda mı d&uuml;nyaya gelecektir?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının yolunu izleyen M&uuml;sl&uuml;manların tamamı ve Ehl-i S&uuml;nnet&rsquo;ten bazı b&uuml;y&uuml;k alimler, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt&rsquo;inden On Birinci İmam, Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olduğuna<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ve Hicri 255 -bir başka rivayete g&ouml;re de 256- yılında Nergis Hatun&rsquo;dan d&uuml;nyaya geldiğine inanırlar. Değerli babasının Hicri 260&rsquo;da şehadeti &uuml;zerine, İmamet makamına ulaştı. Babasının p&acirc;k naşına cenaze namazı kıldırdığında, d&ouml;nemin iktidarı <strong>İmam</strong>&rsquo;ın d&uuml;nyaya geldiğini &ouml;ğrenerek, onu ortadan kaldırabilmek i&ccedil;in &ccedil;eşitli girişimlerde bulundu. Ancak, Allah Teala, yery&uuml;z&uuml;nde kendisinin son h&uuml;cceti olan <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı gaybete &ccedil;ekerek halkın g&ouml;z&uuml;nden uzaklaştırıp, canını korudu. &Ccedil;&uuml;nk&uuml;: <strong>&ldquo;M&uuml;şrikler istemeseler de Allah nurunu tamam-layacaktır!..&rdquo;</strong></p>\n\n<p>\n	Bu hususta, Ehl-i S&uuml;nnet alimlerinden bir grubu da Hz. <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ahir zamanda d&uuml;nyaya geleceğini s&ouml;ylemişlerdir. Buna neden olarak da &ouml;ne s&uuml;rd&uuml;kleri en &ouml;nemli gerek&ccedil;e şudur: Bunca s&uuml;re zarfında b&uuml;t&uuml;n insanların g&ouml;z&uuml;nden saklanabilmeyi başarmak, bu g&uuml;ne değin (1162 yıl ge&ccedil;tiği halde) h&acirc;l&acirc; onun yaşıyor olabileceğine ve b&ouml;ylesine&nbsp; uzun bir hayat s&uuml;rebileceğine inanmak, kabul&uuml; &ccedil;ok g&uuml;&ccedil; ve inanılması &ccedil;ok zor, olağan&uuml;st&uuml; bir olaydır.</p>\n\n<p>\n	Ne var ki, birinci gruptaki M&uuml;sl&uuml;man araştırmacı ve tarih&ccedil;iler, birtakım naslara dayanarak, bunun hi&ccedil; de &ldquo;imkansız&rdquo; olmadığını belirtmekte ve ş&ouml;yle demektedirler:</p>\n\n<p>\n	Evvela, bir&ccedil;ok &ldquo;olağan&uuml;st&uuml;&rdquo; ve &ldquo;inanılması pek g&uuml;&ccedil;&rdquo; şeyler vardır ki, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar onlara iman etmektedirler; peygamberlerin mucizeleri ... vs. gibi.</p>\n\n<p>\n	İkincisi, tarih&icirc; kaynaklarla da sabit olduğu &uuml;zere, tarihte uzun s&uuml;re yaşamış başka insanlar da vardır.</p>\n\n<p>\n	Bunlardan biri olan Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>, Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a bildirildiği &uuml;zere sırf 950 yıl kavmine tebliğde bulunmuştur.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Yine bazı rivayetlerde Hz. Lokman&rsquo;ın 3500 yıl yaşadığı kayıtlıdır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kaldı ki, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmiş bulunduğu ve İmam Hasan Askeri&rsquo;nin oğlu olduğuna dair de kesin belgeler mevcuttur. Bunlardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim ve Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nnetinde, yery&uuml;z&uuml;n&uuml;n bir lahza dahi h&uuml;ccetsiz ve imamsız kalmayacağı, bunun imkansız olduğu a&ccedil;ık&ccedil;a belirtilmektedir. Nitekim ilk insan olan Hz. Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>, Allah Teala&rsquo;nın ilk peygamberi ve yery&uuml;z&uuml;ndeki ilk h&uuml;ccetiydi. Eğer <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hayatta değilse, Allah Teala&rsquo;nın yery&uuml;z&uuml;ndeki h&uuml;cceti şuan kimdir?</p>\n\n<p>\n	b) Tarihi belgelerde de kaydedildiği &uuml;zere bir&ccedil;ok g&uuml;venilir kişi, <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğine ve <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı bizzat g&ouml;rd&uuml;klerine dair şehadette bulunmuşlardır.</p>\n\n<p>\n	c) Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının kıyamete değin Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in halifeleri oldukları ve bunların sonuncusunun <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> olduğuna dair Ehl-i S&uuml;nnet ve Şia rivayetlerinde m&uuml;tevatir olan bir&ccedil;ok hadis-i şerif kayıtlıdır. Bu hadislerden anlaşıldığına g&ouml;re, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyaya gelmiştir<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının On birincisi İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olup, gaybete &ccedil;ekilecek ve gaybeti de uzayacaktır (bununla ilgili 91 hadis rivayet edilmiş),<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> sonra zuhur edecektir (657 hadisle sabittir), d&uuml;nyayı adalet ve doğrulukla dolduracaktır (bu hususta da 132 hadis mevcuttur), İslam dini onun vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya yayılacaktır (bu konuda da 47 hadis vardır).</p>\n\n<p>\n	Bu hadislerde <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kaim-i &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rdquo; &ldquo;el Kaimu&rsquo;l-Muntazar&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>, &ldquo;H&uuml;ccet&rdquo; ve <strong>&ldquo;Mehdi&rdquo;</strong> gibi lakaplarla anılmıştır; ki, bu hadislerin senedi bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beyt&rsquo;ine <em>aleyhum&rsquo;us-sel&acirc;m</em> ulaşmaktadır. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile Ehl-i Beyt&rsquo;inin m&acirc;sum oldukları da, yine Kur&rsquo;an ve s&uuml;nnetle sabittir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Asr-ı saadetten bu yana, bu hususta y&uuml;zlerce kitap yazılmıştır. Bunlar arasında Ayetullah Safi&rsquo;nin &ldquo;<em>Muntahabu&rsquo;l-Eser</em>&rdquo; adlı eserinde, &ccedil;eşitli İslam mezheplerinin kaynaklarında ge&ccedil;en bir&ccedil;ok hadis ve rivayet bir araya getirilmiştir.</p>\n\n<p>\n	<strong><em>2. Soru:</em></strong></p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nin şimdi yaklaşık 1163 yaşında olması gerekiyor. Bu rakam olağan&uuml;st&uuml; bir rakam değil midir? Esasen bu m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Allah&rsquo;ın birliğine inanan muvahhitler, Allah Teala&rsquo;nın her şeye kadir olduğuna inanırlar. B&uuml;t&uuml;n bu evren ve evrende ge&ccedil;erli olan nedensellik ilişkileri hep O&rsquo;nun iradesiyle ger&ccedil;ekleşmiş ve &ldquo;ol&rdquo; demesiyle var olmuştur. Bu y&uuml;zden onun iradesi b&uuml;t&uuml;n tabii nedensellik ilişkilerden &uuml;st&uuml;n ve bunlara egemendir. O&rsquo;nun iradesiyle denizler &ccedil;oşmakta, ateş yakmakta, bitkiler yeşermekte, insan yaşamakta ve gezegenler kendi y&ouml;r&uuml;ngelerinde seyretmektedir. B&uuml;t&uuml;n bu evreni vareden Allah, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da uzun s&uuml;re yaşatmaya kadirdir. Oysa ki, <strong>Hz. Mehdi</strong>&rsquo;nin uzun s&uuml;re yaşaması nedensellik kanunların dışında bir şey değildir; sadece nadir ve adet &uuml;st&uuml; bir olgudur. Bu konunun daha bir a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat edelim:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim&rsquo;in de a&ccedil;ık&ccedil;a belirttiği &uuml;zere Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın 950 yıl sırf tebliğde bulunup insanları Allah&rsquo;ın dinine davet etmiş ve bazı tarih&ccedil;ilerin kayıtlarına g&ouml;re 2500 yıl yaşamıştır. Akla ve mantığa aykırı hi&ccedil;bir beyanı bulunmayan Kur&rsquo;an-ı Kerim bu konuda a&ccedil;ık&ccedil;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;Andolsun, biz Nuh&rsquo;u kendi kavmine -Peygamber olarak- g&ouml;nderdik, o da i&ccedil;lerinde elli yılı eksik olmak &uuml;zere bin sene yaşadı; sonunda onlar zulmetmekte devam ederlerken tufan kendilerini yakalayıverdi.&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Tevrat&rsquo;ta da Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml; 950 yıl olarak ge&ccedil;er.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	b) Kur&rsquo;an-ı Kerim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>&ldquo;Ve &ldquo;Biz, Allah&rsquo;ın Resul&uuml; Meryem oğlu Mesih İsa&rsquo;yı ger&ccedil;ekten &ouml;ld&uuml;rd&uuml;k&rdquo; demeleri y&uuml;z&uuml;nden (onlara b&ouml;yle bir ceza verdik). Oysa onu &ouml;ld&uuml;rmediler ve onu asmadılar, ama onlara onun benzeri g&ouml;sterildi. Ger&ccedil;ekten onun hakkında anlaşmazlığa d&uuml;şenler kesin bir ş&uuml;phe i&ccedil;indedirler. Onların bir zanna uymaktan başka, buna ilişkin hi&ccedil;bir bilgileri yoktur, onu kesin olarak &ouml;ld&uuml;rmediler. Hayır, Allah onu kendine y&uuml;kseltti. Allah &uuml;st&uuml;n ve g&uuml;&ccedil;l&uuml;d&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yukarıdaki ayetin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere Hz. İsa &ouml;lmemiş, &ccedil;armaha, onun yerine onu ispiyonlayan adam gerilmiştir. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ise Allah&rsquo;ın bildiği bir şekilde hayatını s&uuml;rd&uuml;rmektedir ve şimdi yaklaşık 2000 yaşındadır. <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da ona uyarak arkasında namaz kılacaktır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	c) Kehf suresinin 9-26. ayetlerinde Ashab-ı Kehf&rsquo;in uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rd&uuml;ğ&uuml; ge&ccedil;mektedir. Aynı mazmunu işleyen bir&ccedil;ok hadis de vardır.</p>\n\n<p>\n	d) Ehl-i S&uuml;nnet ve Şia rivayetlerinde Hz. Hızır ve Hz. İlyas <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da h&acirc;l&acirc; hayatta olduğu ve ahir zamanda, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kıyamında onların da zuhur edip ortaya &ccedil;ıkacağı ge&ccedil;mektedir.</p>\n\n<p>\n	e) Buraya kadar anlattığımız evliya ve enbiyaya ilaveten, Ehl-i S&uuml;nnette ge&ccedil;en bir&ccedil;ok rivayette de belirtildiği &uuml;zere, &ouml;mr&uuml; uzun olan bazı kafirler de vardır. Nitekim rivayete g&ouml;re &ldquo;Deccal&rdquo;, Hz. Resulullah <em>sall&acirc;&rsquo; ll&acirc;hu aleyhi ve alih</em> d&ouml;neminde yaşayan biriydi; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> onu bazılarına g&ouml;stererek ahir zamanda zuhur edip, fesat &ccedil;ıkaracağını ve sonunda <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından &ouml;ld&uuml;r&uuml;leceğini bildirmiştir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ayrıca, tarih kitaplarında uzun &ouml;m&uuml;r s&uuml;ren bir&ccedil;ok insandan s&ouml;z edil-mektedir. Bu hususta kitaplar yazılmış, ilmi incelemelerde bulunulmuştur. Merak edenler İbn-i Hatem Secistani&rsquo;nin &ldquo;<em>el-Muammer&rsquo;un- Ve&rsquo;l-Vesaya</em>&rdquo; adlı eserine bakabilirler. Ayrıca bkz.: <em>el-Asaru&rsquo;l-Bakiye,</em> Ebu Reyhan-i Biruni; <em>Biharu&rsquo;l-Envar, c.53,</em> Allame Meclisi,</p>\n\n<p>\n	Me&rsquo;sudi, <em>Murucu&rsquo;z-Zeheb</em> adlı tanınmış eserinde uzun &ouml;m&uuml;rleriyle tanınan şu isimleri kaydeder:</p>\n\n<p>\n	Hz. Adem: 930 yıl</p>\n\n<p>\n	Hz. İdris: 300 yıl</p>\n\n<p>\n	Hz. İbrahim: 195 yıl</p>\n\n<p>\n	Cemşid: 600 yıl</p>\n\n<p>\n	Hz. Şiys: 912 yıl</p>\n\n<p>\n	Hz. Lut: 732 yıl</p>\n\n<p>\n	Mutuşalih: 960 yıl</p>\n\n<p>\n	Hz. Nuh: 950 yıl (Tufan&rsquo;dan &ouml;nce tebliğ s&uuml;resi).</p>\n\n<p>\n	B&uuml;t&uuml;n bu rakamlardan da anlaşılacağı &uuml;zere, genelde bir insanın &ouml;mr&uuml;n&uuml;n 150 yılı aşkın olması olağan&uuml;st&uuml; karşılanabilse de uzun &ouml;m&uuml;rl&uuml;l&uuml;k &ldquo;imkansız&rdquo; değildir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, tıp ve biyoloji uzmanları, insan &ouml;mr&uuml; i&ccedil;in aşılması imkansız belli bir rakam tayin edebilmiş değillerdir.</p>\n\n<p>\n	&Uuml;stat İbrahim Emini &ldquo;Adalet G&uuml;neşi&rdquo; adlı eserinin 175-230. sayfalarında Rusya, Fransa, İngiltere ve diğer tanınmış &uuml;lkelerin biyologlarının inceleme ve raporlarına dayanarak şu sonu&ccedil;ları a&ccedil;ıklamaktadır:</p>\n\n<p>\n	1- İnsanın &ouml;m&uuml;r ve hayatının, aşılması imkansız bir sınırı yoktur. Şimdiye değin hi&ccedil;bir bilim adamı &ldquo;insan &ouml;mr&uuml; en fazla şu kadar yıldır, bundan sonra yaşamak imkansızdır ve &ouml;l&uuml;m kesindir&rdquo; diye, belli bir rakam ve yıl belirleyememiştir. Bilakis, Doğulu ve Batılı bir&ccedil;ok bilim adamı, gelecekte insan &ouml;mr&uuml;n&uuml;n &ccedil;ok fazla uzatılabileceğini vurgulamaktadırlar.</p>\n\n<p>\n	2- Bitki, hayvan ve insan t&uuml;rleri arasında, diğer hemcinslerine oranla &ccedil;ok daha fazla yaşayabilen &ouml;rnekler sık sık g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu istisnalar, &ouml;mr&uuml;n belli bir limiti olmadığını g&ouml;zler &ouml;n&uuml;ne serici niteliktedir.</p>\n\n<p>\n	İnsanların bug&uuml;n yaş ortalamasının 100&rsquo;&uuml; aşmıyor oluşu, bu sınırın aşılmasının imkansız olduğunu g&ouml;stermez. Keza 150, 170, 250 yıl gibi uzun yaşayabilmiş insanların varlığı, insan &ouml;mr&uuml;n&uuml;n aslında belli bir limitle sınırlandırılmadığını g&ouml;stermektedir. Bu durumda bir insanın 200 yaşında olması nasıl m&uuml;mk&uuml;nse, 2000 yaşında olması da aynı şekilde m&uuml;mk&uuml;nd&uuml;r; bu yaşların her ikisi de &ldquo;ortalama&rdquo;nın &uuml;zerinde rakamlardır sadece.</p>\n\n<p>\n	3- Yaşlanma olayı, &ouml;nlenmesi imkansız bir hadise değildir, bilakis, her hastalık gibi yaşlanma da, tedavisi m&uuml;mk&uuml;n bir hastalık ve engellenmesi m&uuml;mk&uuml;n bir arazdır. İnsanoğlu bug&uuml;ne kadar nasıl y&uuml;zlerce hastalığın sebebini keşfederek gerekli tedavi y&ouml;ntemlerini geliştirebilmişse, gelecekte yaşlanmanın nedenleri ve ihtiyarlığa sebep olan etkenleri de keşfederek yaşlanmayı &ouml;nlemenin yolunu bulacaktır. Bug&uuml;n bir&ccedil;ok genetik uzmanı, gen&ccedil;lik iksirini keşfedebilmenin yoğun &ccedil;abası i&ccedil;indedir.</p>\n\n<p>\n	Binaenaleyh, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;r&uuml;yor olması, ger&ccedil;ekte hi&ccedil; de imkansız bir şey değildir; bilakis bilim, gen&ccedil;lik enerjisini koruyarak, gen&ccedil; ve sağlıklı kalarak &ccedil;ok uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rmenin pek &acirc;l&acirc; &ldquo;m&uuml;mk&uuml;n&rdquo; olduğunu vurgulamaktadır bug&uuml;n!</p>\n\n<p>\n	Eğer bu şahsın varlığı &ccedil;ok gerekliyse ve hi&ccedil; yaşlanmadan uzun bir hayat s&uuml;rd&uuml;rme zarureti varsa her şeye kadir olan &ldquo;Kadir-i Mutlak Allah Teala&rdquo;, k&acirc;inatta var kıldığı &ccedil;eşitli etkenleri elbette ki bu cihette tanzim edecek ve b&ouml;ylesine &ldquo;m&uuml;kemmel&rdquo; bir bireyin hayatını s&uuml;rd&uuml;rmesini sağlayacaktır.</p>\n\n<p>\n	<strong><em>3. Soru:</em></strong></p>\n\n<p>\n	Gaybet olayı ilah&icirc; s&uuml;nnetlerden midir? Peygamberler ve veliler arasında ge&ccedil;mişte de benzeri yaşanmış mıdır ?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Kur&rsquo;an, hadis ve tarihten elde edilen belgeler, gaybet olayının <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a mahsus bir olay olmadığını g&ouml;stermektedir. Tarihte kısa veya uzun s&uuml;reli başka gaybetler de vuku bulmuştur. Konumuzun sınırlarını aşmamak i&ccedil;in bunlardan sadece birka&ccedil; &ouml;rneğe<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> kısaca değinmekle yetiniyor, daha detaylı araştırmada bulunmak isteyenlere, ilgili eserlere m&uuml;racaat etmelerini &ouml;neriyoruz:</p>\n\n<h3>\n	1-Hadislerde &ldquo;Hızır&rdquo; Adıyla Ge&ccedil;en, Hz. Musa&rsquo;ya &Ouml;ğretmenlik ve &Uuml;statlık Yapan Zat</h3>\n\n<p>\n	Bu konuyla ilgili ayetlerden bazıları ş&ouml;yle:</p>\n\n<p>\n	<strong>&ldquo;Katımızdan kendisine bir rahmet verdiğimiz ve tarafımızdan kendisine bir ilim &ouml;ğrettiğimiz kullarımızdan bir kulu buldular. Musa ona dedi ki: &ldquo;Doğru yol -r&uuml;şt- olarak sana &ouml;ğretilenden bana da &ouml;ğretmen i&ccedil;in sana tabi olabilir miyim?&rdquo; Dedi ki: &ldquo;Ger&ccedil;ek-ten sen, benimle birlikte olma sabrını g&ouml;stermeye kesinlikle g&uuml;&ccedil; yetiremezsin. &Ouml;z&uuml;n&uuml; kavramaya kuşatıcı olamadığın sırrını bilemediğin şeylere nasıl sabredebilir, tahamm&uuml;l g&ouml;sterebilirsin?&rdquo;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&Ccedil;ok kısa bir s&uuml;re Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte olan bu ilah&icirc; velinin &ccedil;ok ilgin&ccedil; bazı &ouml;zellikleri vardır:</p>\n\n<p>\n	a) Bu ilah&icirc; veli insanlar arasında tanınmadan yaşamaktadır. Allah Teala bizzat tanıtmadık&ccedil;a, kimse onunla tanışmamaktadır. Bu da veliliğin, ille de insanlar tarafından tanınma ve g&ouml;r&uuml;lme gibi bir şartı olmadığını g&ouml;sterir.</p>\n\n<p>\n	b) Bu ilah&icirc; veli, insanlarca tanınmamasına ve g&ouml;zlerden ırak yaşamasına rağmen &ccedil;ağın olaylarına karşı asla lakayt ve etkisiz değildir; bilakis, Allah Teala tarafından kendisine l&uuml;tfedilmiş olan velayet ve yetki sayesinde insanların mallarına ve canlarına m&uuml;dahalede bulunabilmekte ve meseleleri gereğince &ccedil;eki d&uuml;zene koymaktadır. Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu konumu ve sahip olduğu geniş yetkileri, onun deldiği gemi, &ouml;ld&uuml;rd&uuml;ğ&uuml; insan ve tamir ettiği yıkık duvar hadiselerinden kolayca anlayabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	c) Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın sadece kendisi değil, eylem ve davranışları da normal insanlara g&ouml;r&uuml;lmemektedir; aksi takdirde, mesela gemiyi delmesine izin vermezlerdi. Bu nedenle, insanlar onun davranışını ve yaptığı işi değil, yaptığı işin sonunu ve sonucunu g&ouml;rebiliyorlardı.</p>\n\n<p>\n	d) Daha da &ouml;nemlisi, onun kılavuzluk ve hidayet rol&uuml;d&uuml;r. Velayet makamına sahip olarak, g&ouml;revlerini ifa etmektedir o; kimi zaman insanların malları ve canları &uuml;zerinde tasarrufta bulunmak suretiyle velayetinin etkilerini ortaya koymakta, kimi zaman da Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;rneğinde olduğu gibi, bazı insanları eğitmek suretiyle bu ağır velayet vazifesini yerine getirmektedir.</p>\n\n<p>\n	Bu &ouml;rnekte de a&ccedil;ık&ccedil;a ortaya konulduğu &uuml;zere, &ldquo;&ccedil;ağın velisi&rdquo; olan zat, yaşadığı &ccedil;ağın şartlarına g&ouml;re gizli veya aşik&acirc;r olabilmektedir. Keza bir &ldquo;veli&rdquo;nin vazifesi olan &ldquo;insanların idaresi&rdquo; işi, a&ccedil;ık&ccedil;a yapılabildiği gibi, gizlice de y&uuml;r&uuml;t&uuml;lebilmektedir. Başka bir deyişle, insanları idare ve hidayet edebilmesi i&ccedil;in velinin ve imamın ille de insanlar tarafından tanınması ve g&ouml;r&uuml;lmesi şart değildir. Yine bu &ouml;rnekten anlaşılacağı &uuml;zere, Allah velisinin g&ouml;revlerinden olan &ldquo;insanların idare, y&ouml;nlendirilme ve hidayet edilmesi işi&rdquo;, kimi zaman &ldquo;bireylerin eğitim ve hidayeti&rdquo;, kimi zaman da &ldquo;toplumun eğitimi&rdquo; şeklinde tezah&uuml;r edebilmektedir ki, &ldquo;bi-reylerin eğitimi&rdquo; sırasında Allah&rsquo;ın velisinin b&uuml;t&uuml;n bireyler tarafından tanınması hi&ccedil; de gerekmemektedir.</p>\n\n<p>\n	Gaybet d&ouml;neminde <strong>Hz. İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın vazifesi de, tıpkı Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> d&ouml;nemindeki bu velinin vazifesi gibidir. <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> insanlara g&ouml;r&uuml;nmeksizin ve onlardan saklı olarak onların, din ve d&uuml;nya işlerine m&uuml;dahalede bulunabilmektedir. Liyakat ve sada-kat sahibi insanlarla irtibat kurmakta, &ouml;nemli ve se&ccedil;kin şahsiyetlerin eğitim ve yetiştirilmesiyle uğraşmaktadır.</p>\n\n<h3>\n	2- İslam Peygamberinin (s.a.a) Gizli Daveti</h3>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, birey yetiştirmekle meşgul olduğu ilk d&ouml;nemlerde ferdi sahada, <strong>&ldquo;bize doğru hidayet edilirler&rdquo;</strong> ayetine g&ouml;re davranıyor ve bu ayet &ccedil;er&ccedil;evesinde &ccedil;alışmalarını y&uuml;r&uuml;t&uuml;yordu. Bir s&uuml;re bu y&ouml;ntemle tebliğini s&uuml;rd&uuml;rm&uuml;ş ve daha sonra <strong>&ldquo;kavmine ve yakınlarına bildir&rdquo;</strong> ayetinin nazil olmasıyla birlikte, toplulukların davetine başlamıştır.</p>\n\n<p>\n	&Uuml;stelik, tebliğe &ouml;nce gizlilikle başlayan ve daha sonra &ccedil;alışmalarını alenileştiren ilk tebliğci Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> de değildir; esasen genel ilah&icirc; bir s&uuml;nnet ve prensiptir bu. Allah Teala kimi zaman aleni tebliği, kimi zaman da yetenek sahibi bireylerin gizlice eğitilmesini emretmektedir.</p>\n\n<p>\n	Bu &ouml;rneklerin her ikisi de Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatında m&uuml;şa-hede edilebilir: <strong>&ldquo;... onlara a&ccedil;ık&ccedil;a ilan ettim ve gizli yollarla da onlara tebliğde bulunma yoluna gittim ...&rdquo;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu da <strong>&ldquo;onları kendi emirlerimizle hidayete y&ouml;nelten &ouml;nderler kıldık&rdquo;</strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> ayetinin, peygamberler ve evliyanın sadece aleni tebliğde bulunmadıklarını, ilah&icirc; takdir gerektirdiğinde pek &acirc;l&acirc; gizli tebliğle de vazifelerini ifa ettiklerini g&ouml;stermektedir.</p>\n\n<p>\n	&ldquo;Zamanın Velisi&rdquo; de gizli ve saklı olabilir; nitekim onun &ccedil;alışmaları ve eylemleri de gizlidir ve insanlar bunlardan bihaberdirler, ama o tebliğini gizlice y&uuml;r&uuml;tmekte, gizlice feyiz ve fayda ulaştırmaktadır.</p>\n\n<h3>\n	3- Hz. Musa (a.s) Kırk G&uuml;n Gaybete &Ccedil;ekilmiş ve Kimseye G&ouml;r&uuml;lmemiştir</h3>\n\n<p>\n	İmam ve ilah&icirc; kılavuzlukta bulunan bir velinin, tebliğ ve diğer &ccedil;alışmalarını ille de, alenen ve &ldquo;kesintisiz olarak toplumun i&ccedil;inde ve onlara g&ouml;r&uuml;lerek&rdquo; yapmak zorunda olmadığının bir diğer &ouml;rneği de Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetidir.</p>\n\n<p>\n	&nbsp;Kırk g&uuml;n boyunca İsrailoğulları&rsquo;nı Hz. Harun <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bırakarak gaybete &ccedil;ekilen Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> gaybette bulunduğu o d&ouml;nemde de elbette ki Allah&rsquo;ın peygamberi, kavminin imamı ve rehberi olma vasfını korumuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Bu durumda, &ldquo;gaybetteki bir Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan kavmine ne fayda gelebilir?&rdquo; sorusu g&uuml;ndeme getirilemez, bu s&uuml;re zarfında İmamet ve toplumun rehberlik yetkisinin kendisinden alınmış olduğu s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>, esasen bu vasıf ve kimliği ile Tur&rsquo;a gitmiş ve ilah&icirc; vahiy alabilmek i&ccedil;in sırra kadem basmıştır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bkz: <em>Tecrid&rsquo;&uuml;l Kelam</em>: Hace Nasır-i Tusi ve bu esere yazılan &ldquo;Şerh-i <em>Kuş&ccedil;u</em>&rdquo; ve &ldquo;K<em>eşf&rsquo;ul Murad</em>&rdquo; gibi şerhlerde ge&ccedil;en n&uuml;b&uuml;vvet ve İmamet konularında bu meseleyle ilgili nakli ve akli belgeler mevcuttur.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Kemalu&rsquo;d Din, </em>Şeyh Saduk (r.a), <em>Bihar&rsquo;ul Envar</em>&rsquo;dan naklen, c. 52, s. 93.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kelimet&rsquo;ullah kelimesi: Seyyid Hasan H&uuml;seyni, 6. b&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Nehc&rsquo;&uuml;l Belağa</em>, Vecizeler, No: 147</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Nisa/41</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Nahl/89</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - &ldquo;<em>en-Necm&rsquo;us Sakıb</em>, Mirza H&uuml;seyin Nuri Tabersi.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Ankebut/104</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kitabu&rsquo;l- Gaybet</em>, s. 79</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntahabu&rsquo;l-Eser</em>&rsquo;de bu hadislerin sayısının 214 olduğu kayıtlıdır.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - a.g.e. de bu hadislerin sayısı 146&rsquo;dır.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Savaiku&rsquo;l-Muhrika</em>, İbn-i Hacer Heysemi Şafii, <strong>İmam Mehdi </strong>(a.s) bahsinde.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Dadguster-i Cihan</em>, İbrahim Emini, s. 52-59.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Ankebut/14.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>Dadguster-i Cihan</em> s. 203.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nisa, 157-158.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Hadis kitaplarında bu hususta pek &ccedil;ok rivayet vardır. Nisa 159&rsquo;da, b&uuml;t&uuml;n Ehl-i Kitab&rsquo;ın, Hz. İsa (a.s) &ouml;lmeden &ouml;nce ona iman edeceği ge&ccedil;er. Hadiste de, &ldquo;Hz. İsa (a.s) <strong>Hz. Mehdi </strong>(a.s)&rsquo;ın kıyamında dirilecek veya gelecektir&rdquo;denir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ehl-i S&uuml;nnetin hadis kaynaklarında (<em>Tacu&rsquo;l-Usul</em> vb. Eserler) Deccal&rsquo;le ilgili konulara bkz.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Burada ge&ccedil;en Evliyaullahın 5 gaybet &ouml;rneği, &Uuml;stat Suphani&rsquo;nin &ldquo;Sorular ve Cevaplar&rdquo; kitabının&nbsp; 212. sayfası ve sonrasından iktibas edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Kehf/65-68</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Nuh/9</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Enbiya/73</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Bakara/51 ve A&rsquo;raf/142.&nbsp;</p>\n	</div>\n</div>','Gaybet İle İlgili Bazı  Sorulara Cevap','','trash','open','open','','gaybet-ile-ilgili-bazi-sorulara-cevap__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2576',0,'post','',0),(2577,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Muhsin Arslan</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in bir&ccedil;ok ayetinde, yery&uuml;z&uuml;nde geniş &ccedil;aplı bir ıslah hareketinin başlayacağı, Allah Teala&rsquo;nın şeytanın hakimiyetine son verip, onu izleyenlerin iktidarını yıkacağı ve salih kullarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne egemen kılıp, d&uuml;nyanın y&ouml;netimini kendilerine vereceği a&ccedil;ık&ccedil;a bildirilmiştir.</p>\n\n<p>\n	B&ouml;ylece salih kullar, İslam&rsquo;ın kanun ve h&uuml;k&uuml;mlerini b&uuml;t&uuml;n boyutlarıyla eksiksiz olarak uygulayacak, insanoğlunun saadet ve mutluluğunu temin edip yaşamın ana hedefinin ger&ccedil;ekleşmesini sağlayacaklardır.</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&uuml;nnetini ihtiva eden muhtelif mezheplere ait kaynak eserlere m&uuml;racaat edildiğinde, &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in soyundan olan b&uuml;y&uuml;k bir zatın ahir zamanda zuhur edip ortaya &ccedil;ıkacağı, baştan başa zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan d&uuml;nyayı adalet ve iyilikle dolduracağına&rdquo; dair pek &ccedil;ok sahih ve m&uuml;te-vatir hadislerin rivayet edilmiş olduğu g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Buna ilaveten, yine İslam alimleri tarafından kaleme alınmış olan y&uuml;zlerce eserde de Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar soyundan gelen b&uuml;y&uuml;k bir insanın ahir zamanda zuhur edip ortaya &ccedil;ıkacağını ve o sırada zul&uuml;mle dolmuş olan yery&uuml;z&uuml;ne adaleti hakim kılacağı kaydedilmiştir.</p>\n\n<p>\n	Bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;en ulaşan sahih ve m&uuml;tevatir hadislerde onun nesebi ve hasebi, b&uuml;t&uuml;n vasıfları, hatta fiziki &ouml;zellik ve nişaneleri b&uuml;t&uuml;n ayrıntılarıyla belirtilmiştir. Bunların en meşhurlarından biri <em>S&uuml;nen-i Ebu Davud</em>&rsquo;da<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> yeralan Ebu Said-i Hudri&rsquo;nin rivayetidir:</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdular: &ldquo;<strong>Mehdi</strong> bendendir. A&ccedil;ık alınlı, ince burunludur. Zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan yery&uuml;z&uuml;n&uuml; ada-letle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi tanınmış hadis&ccedil;ilerin tamamı rivayet etmiş ve sahih oldu-ğunda ittifak etmişlerdir. Şii M&uuml;sl&uuml;manların kaynak kitapları da aynı hususta Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> imamlarının Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten aktardığı sahih hadislerle doludur. Bunlarda işlenen ortak konu şudur: &ldquo;O hayattadır, herkes gibi yemek yer, su i&ccedil;er, fakat insanlar onu g&ouml;rmezler, ama o insanları g&ouml;r&uuml;r, insanların işlerini yoluna koyar, insanlarla Rableri arasında feyz vasıtasıdır o. Eğer o hayatta olmasaydı yery&uuml;z&uuml; &uuml;zerindeki her şeyi yutuverirdi. Yerle g&ouml;k, onun sayesinde bakidir.&rdquo;</p>\n\n<h2>\n	İmam Mehdi (a.s) ve Kur&rsquo;an</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim ile aşina olan her araştırmacı, Kur&rsquo;an&rsquo;ın ilah&icirc; h&uuml;k&uuml;m ve esaslarını a&ccedil;ıklarken kendine &ouml;zg&uuml; bir y&ouml;ntem izlediğini, birtakım değişmez prensiplere dayandığını bilir. Bunlardan birka&ccedil;ını aktarıyoruz.</p>\n\n<p>\n	1- &nbsp;Bu kitap (Kur&rsquo;an) belli konularda bir dizi bilgiler i&ccedil;eren salt ilm&icirc; ve kanun&icirc; bir eser olmayıp, başlı başına hidayet ve yol g&ouml;sterici bir kitaptır.</p>\n\n<p>\n	2- &nbsp;Bu kitap, Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in b&uuml;t&uuml;n zaman ve mek&acirc;nlar i&ccedil;in ge&ccedil;erli olan s&uuml;rekli bir mucizesidir. Hangi &ccedil;ağda ve hangi d&uuml;zeyde olursa olsunlar, bu kitap t&uuml;m insanlara hitap edici niteliktedir.</p>\n\n<p>\n	3- &nbsp;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten ulaşan sahih hadisler ve s&uuml;nnetinin ortaya koyduğu &uuml;zere Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, ilah&icirc; hikmetin gerektirdiği &uuml;zere insanların Kur&rsquo;an&rsquo;ı anlayabilme husu-sunda Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmelerini istemiş ve bu hu-susta kimsenin kendisini m&uuml;stağni g&ouml;rmesini caiz bulmamıştır. Bu nedenledir ki, Kur&rsquo;an bazı din&icirc; h&uuml;k&uuml;mleri genel &ccedil;er&ccedil;evesiyle belirt-mekle yetinmiş ve bunlarla ilgili teferruat ve gerekli a&ccedil;ıklamaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> bırakmak suretiyle &uuml;mmetin Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> y&ouml;nelmesini istemiştir. Zira b&ouml;ylece insanlar sapmayacak, şaşkınlık ve gaflet i&ccedil;inde bocalamaktan kurtulacaklardır.</p>\n\n<p>\n	Nitekim Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> şu hadisiyle mezkur ger&ccedil;eği a&ccedil;ık&ccedil;a beyan etmişlerdir: &ldquo;Benden sonra aranızda iki değerli ve ağır emanet bırakıyorum; biri Allah&rsquo;ın kitabı, diğeri de benim soyum olan Ehl-i Beyt&rsquo;im! Bu ikisine sarılırsanız asla sapmaz, yolunuzu şaşırmazsınız!&rdquo;</p>\n\n<p>\n	Binaenaleyh, sahih İslam&icirc; akidelerin tamamının k&ouml;k&uuml;n&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bulmak m&uuml;mk&uuml;nd&uuml;r. Ş&uuml;phesiz, bu temel İslam&icirc; inan&ccedil;lardan biri de, Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayetde beyan edilmiş bulunan &ldquo;Meh-deviyet&rdquo; akidesi, yani <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayıdır.</p>\n\n<p>\n	Bu noktaları g&ouml;z &ouml;n&uuml;nde bulundurarak şimdi <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabıyla ilgili bazı ayetleri, Hz. Resulullah ve Ehl-i Beyt İmamlarından gelen tefsirleriyle birlikte zikrediyoruz:</p>\n\n<p>\n	1- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Basir&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurmuşlardır: &ldquo;Allah&rsquo;a andolsun ki, bu ayette zikredilen vaad hen&uuml;z ger&ccedil;ekleşmiş değildir; <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edinceye kadar da bu ger&ccedil;ekleşmeyecektir. <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiğinde onun kıyam ve zuhurundan rahatsızlık duymayacak olan tek bir k&acirc;fir ve m&uuml;şrik kalmayacaktır. K&acirc;fir veya m&uuml;şrik olan bir kimse, taşın i&ccedil;ine de girecek olsa, o taş dile gelecek ve &ldquo;Ey m&uuml;&rsquo;min! İ&ccedil;imde bir k&acirc;fir var, beni kır ve onu &ouml;ld&uuml;r!&rdquo; diyecektir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	2- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şafii alimlerinden Allame Ebu Abdullah Muhammed bin Yusuf Genci &ldquo;<em>el-Beyan fi-Ahbari Sahib-iz Zaman</em>&rdquo; adlı kitabının 103. sayfasında ş&ouml;yle yazıyor: &ldquo;Said bin Cubeyr, bu ayetten Fatımat-&uuml;z Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>&rsquo;nın neslinden olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiğini s&ouml;ylemiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yine diğer bir Ehl-i S&uuml;nnet alimi de bu ayeti tefsir ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince b&uuml;t&uuml;n yery&uuml;z&uuml;nde yaşayanlar ya İslam dinine girecek, ya da cizye vermeyi kabul edecekler.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	3- &ldquo;<strong>Ey İman edenler! İ&ccedil;inizden kim dinden d&ouml;nerse, Allah (onun yerine), kendisinin onları sevdiği, onların da kendisini sevdiği, m&uuml;&rsquo;minlere karşı al&ccedil;akg&ouml;n&uuml;ll&uuml;, k&acirc;firlere karşıysa g&uuml;&ccedil;l&uuml; ve onurlu, Allah&rsquo;ın yolunda cihad eden ve kınayıcının kınamasından korkmayan bir topluluk getirir...</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Ebi Zeyneb-i Nu&rsquo;mani olarak tanınan Muhammed bin İbrahim &ldquo;Gaybet&rdquo; adlı eserinde S&uuml;leyman bin Harun İcli&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Ş&uuml;phesiz, <strong>Hz. Mehdi</strong>&rsquo;nin bunu yapacak olan yardımcıları vardır; b&uuml;t&uuml;n insanlar ortadan kalkmış olsa bile, Allah Teala onun yardımcılarını getirecektir. Bu ayette s&ouml;z&uuml; edilen topluluk işte onlardır.&rdquo;</p>\n\n<p>\n	4- &ldquo;<strong>....ve ş&uuml;phesiz o (Hz. Mehdi&rsquo;nin kıyamı) kıyametin yaklaştığını bildirir.</strong>&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Allame Hamzavi &ldquo;<em>Meşarik-ul Envar fi-Fevzi Ehl-il İtibar</em>&rdquo; adlı kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Mukatil bin S&uuml;leyman ve tefsir hususunda ona tabi olan bir grup tefsir yazarları, bu ayetten ahir zamanda zuhur edecek olan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiği inancındadırlar.&rdquo;</p>\n\n<p>\n	Yine Ehl-i S&uuml;nnet&rsquo;in ge&ccedil;miş ve g&uuml;n&uuml;m&uuml;z ulemasından kalabalık bir grup, bu ayet-i kerimenin <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında olduğunu belirtmişlerdir. Bu c&uuml;mleden aşağıda adı ge&ccedil;enleri sayabiliriz.</p>\n\n<p>\n	Kadı Beyzavi (H. 585-691) &ldquo;<em>Envar-&uuml;t Tenzil</em>&rdquo; adlı kitabında, Şafi&icirc; mezhebinden olan Ali bin Burhan-ı Halebi &ldquo;<em>Siret-&uuml;l Halebiyye</em>&rdquo; adlı kitabının birinci cildinin 226. sayfasında (Mısır bas.), Muhammed b. Ali Sabban &ldquo;<em>İs&rsquo;af-&uuml;r Rağibin</em>&rdquo; adlı kitabının 156. sayfasında ve İbn-i Hacer &ldquo;<em>es-Savaik-ul Muhrika</em>&rdquo; adlı kitabının 96. sayfasında bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a işaret ettiğini belirtmişlerdir. Yine, Zimahşeri <em>&ldquo;el-Keşşaf&rdquo;</em> adlı tefsirinde ve &ldquo;<em>Ruh-ul Beyan</em>&rdquo; tefsirinin yazarı, mezkur tefsirinde bu ayeti tefsir ederken Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, İmam&rsquo;ın (<strong>Hz. Mehdi</strong>&rsquo;nin) arkasında namaz kılacağını belirtmişlerdir. Alusi <em>&ldquo;Ruh-ul Meani&rdquo;</em> adlı tefsirinin 25. cildinin 95. sayfasında bu ayeti tefsir ederken ş&ouml;yle diyor: &ldquo;Meşhur g&ouml;r&uuml;şe g&ouml;re, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> Şam şehrinde halk sabah namazını kılmak isterken inecektir. Bu arada <strong>İmam</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> geri &ccedil;ekilecek, fakat İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onu &ouml;ne ge&ccedil;irip arkasında namaz kılacaktır ve, senin i&ccedil;in kamet getirilmiştir, diyecektir.&rdquo;</p>\n\n<p>\n	5- &ldquo;<strong>....onlar i&ccedil;in d&uuml;nyada aşağılanma ve zillet vardır...</strong>&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Hafız Muhammed bin Cerir-i Taberi &ldquo;<em>Cami-&uuml;l Beyan</em>&rdquo; adlı tefsirinin 1. cildinin 501. sayfasında bu ayetin tefsiri ile ilgili olarak aşağıdaki hadisi nakletmiştir:</p>\n\n<p>\n	&ldquo;Onların (Mesihilerin) aşağılanma ve zilleti, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ettiği zaman olacaktır. O, Konstantiniye&rsquo;yi fethedecek ve onları katledecektir. İşte onların d&uuml;nyadaki aşağılanma ve zilleti budur.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	6- &ldquo;<strong>...G&ouml;klerde ve yerde ne varsa, isteyerek ve istemeyerek O&rsquo; na teslim olmuştur.</strong>&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ayyaşi, kendi senediyle Rifaa bin Musa&rsquo;dan ş&ouml;yle aktarır: İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayete istinad ederek ş&ouml;yle buyurdular: &ldquo;<strong>Hz. Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyam ve zuhur ettiğinde, &ldquo;La ilahe illellah, Muhammed&rsquo;un Resulullah&rdquo; sesinin y&uuml;kselmediği bir tek belde kalmayacaktır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ayyaşi, yine kendi senediyle İbn-i B&uuml;keyr&rsquo;den ş&ouml;yle aktarır: Allah Teala&rsquo;nın, &ldquo;G&ouml;klerde ve yery&uuml;z&uuml;nde ne varsa, istese de istemese de O&rsquo; na teslim olmuştur.&rdquo; buyruğu hakkında İmam Musa K&acirc;zım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan sorduğumda ş&ouml;yle buyurdular: &ldquo;Bu ayet <strong>Hz. Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında nazil olmuştur. Kıyam ettiğinde t&uuml;m yery&uuml;z&uuml;ndeki Yahudiler, Hıristiyanlar, sabiiler, zındıklar, m&uuml;rtetler ve k&acirc;firlere İslam&rsquo;ı sunacak-tır. Kendi rızasıyla M&uuml;sl&uuml;man olanları namaz, zekat gibi bir M&uuml;sl&uuml;mana farz olan amelleri işlemeye m&uuml;kellef kılacaktır; İslam&rsquo;ı kabul etmeyenleriyse katledecektir. Artık yery&uuml;z&uuml;nde &ldquo;Allah birdir!&rdquo; demeyen kimse kalmayacaktır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Hanefi mezhebi ulemasından olan Hace Kelan Kunduzi &ldquo;<em>Yenabi-&uuml;l Meveddet</em>&rdquo; adlı kitabının 421. sayfasında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Rifaa bin Musa, mezkur ayetle ilgili olarak, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu rivayet eder: &ldquo;<strong>Hz. Kaim</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo; ın kıyam ettiği zamanda yery&uuml;z&uuml;nde Allah&rsquo;ın birliğine (La ilahe illellah) ve Hz. Resulullah&rsquo;ın O&rsquo;nun Peygamberi olduğuna (Muhammed&rsquo;un Resulullah) şehadet getirme sesinin y&uuml;kselmediği hi&ccedil; bir b&ouml;lge kalmayacaktır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	7- &ldquo;<strong>Ey İman edenler! Allah&rsquo;a, Peygambere ve sizden olan emir sahiplerine itaat edin...</strong>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Cabir bin Abdullah Ensari ş&ouml;yle der: &ldquo;Allah (c.c) Hz. Peygamber <em>Sall&acirc;&rsquo;ll&acirc;hu Aleyhi Ve Alih</em>&rsquo;e, &ldquo;Ey İman edenler! Allah&rsquo;a, Peygamber&rsquo;e ve sizden olan emir sahiplerine itaat edin&rdquo; ayetini nazil buyurduğunda: &ldquo;Ya Resulullah, Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıyoruz, itaatinin sana itaat demek olduğu o emir sahipleri kimlerdir peki?&rdquo; diye sordum. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>: &ldquo;Onlar benim halifelerim, benden sonra M&uuml;sl&uuml;-manların İmamlarıdırlar ey Cabir!&rdquo; buyurarak ş&ouml;yle eklediler: &ldquo;Onların ilki Ali bin Ebu Talib&rsquo;dir, sonra Hasan ile H&uuml;seyin, ardından da Ali bin H&uuml;seyin ve Tevrat&rsquo;ta &ldquo;B&acirc;kır&rdquo; adıyla tanınan Muhammed bin Ali gelir. Sen de onu g&ouml;receksin ey Cabir; onu g&ouml;rd&uuml;ğ&uuml;n zaman kendisine benim selamımı ilet. Onu, Cafer bin Muhammed Sadık izler; ondan sonra da Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muham-med, Hasan bin Ali gelir ve onu da adı ve k&uuml;nyesi benim adım ve k&uuml;n-yem olan, Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasında bıraktığı Bakıyyetullah&rsquo;ı Hasan bin Ali&rsquo;nin oğlu izler. Allah Teala onun eliyle yery&uuml;z&uuml;n&uuml;n doğularını ve batılarını fethedecektir. O, dostları ve Şiile-rinden gizlenip gaybete &ccedil;ekilecektir. Onun gaybette bulunduğu d&ouml;nem-de, kalbi Allah Teala tarafından iman i&ccedil;in denenip sınanmış (ve bu sınavı y&uuml;z akıyla verebilmiş) olan kimseden başkası onun imametine olan inancını s&uuml;rd&uuml;remeyecektir.&rdquo;</p>\n\n<p>\n	Cabir hadisin devamını ş&ouml;yle anlatır: &ldquo;Ya Resulullah! Şiileri ve dost-ları onun gaybette bulunduğu d&ouml;nemde kendisinden faydalanabilecekler mi?&rdquo; diye sordum. Resulullah buyurdular ki: &ldquo;Beni peygamberlikle g&ouml;revlendirene yemin olsun ki, evet; g&uuml;neş bulutun ardında kalınca onun ışığından faydalanıldığı gibi, gaybet &ccedil;ağında da insanlar onun velayetinden faydalanacak ve onun ışığıyla aydınlanacaklardır. Ey Cabir, bu, Allah&rsquo;ın gizli sırlarından ve saklı ilimlerindendir, ehli olmayandan bu sırrı gizle!&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	8- &ldquo;<strong>....ve biz yery&uuml;z&uuml;nde zayıf kılınanlara l&uuml;tufta bulunmak, onları &ouml;nderler ve miras&ccedil;ılar kılmak istiyoruz...</strong>&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İbn-i Ebi-l Hadid bu ayetle ilgili ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bizim b&uuml;y&uuml;kler, bu ayetin, b&uuml;t&uuml;n &uuml;lkeleri fethedecek bir İmamın zuhur edeceğinin vaadi olduğu g&ouml;r&uuml;ş&uuml;ndedirler.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	9- &ldquo;<strong>Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;n diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı.</strong>&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e &ldquo;Ve bunu onun soyunda kalıcı bir kelime kıldı&rdquo; ayeti hakında sordum, ş&ouml;yle buyurdular: &ldquo;Allah Teala İmamları H&uuml;seyn&rsquo;in soyunda bırakmıştır. İmamlardan dokuzu onun soyundan gelecektir; bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;si de işte bunların arasındadır. B&uuml;t&uuml;n hayatı Kabe&rsquo;nin r&uuml;kn&uuml;yle Makam-ı İbrahim arasında ge&ccedil;en biri dahi benim soyuma kin duyuyor olarak Allah Teala&rsquo;nın huzuruna &ccedil;ıkarsa (&ouml;l&uuml;rse), ateşe atılacaktır.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Sabit-i Sumali&rsquo;den ş&ouml;yle nakledilir: İmam Zeynelabidin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;ın kitabında kan bağıyla akraba olanlar yekdiğerlerine nispetle evladırlar&rdquo; ayeti bizim hakkımızda nazil olmuştur. Aynı şekilde &ldquo; Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;nler diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı&rdquo; ayeti de bizim hakkımızda inmiştir. Bu ayette ge&ccedil;en imamet, kıyamet g&uuml;n&uuml;ne kadar Hz. H&uuml;seyn&rsquo;in <em>aleyhi&rsquo;s-sel&acirc;m</em> soyundadır ve bunlardan biri olan gaybettekinin (<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>) iki gaybeti olacaktır ki, biri diğerinden daha uzun s&uuml;recektir. Birincisi kısa s&uuml;reli olacak; diğeri ise o kadar uzayacaktır ki, buna inananların &ccedil;oğu bu inan&ccedil;larından d&ouml;neceklerdir; yakini g&uuml;&ccedil;l&uuml; ve bilgisi doğru olan, kalbinde bizim rızamızdan başka hi&ccedil;bir şey hissetmeyen ve biz Ehl-i Beyt&rsquo;e tam bir teslimiyetle teslim olanlardan başka, imamete inanan kimse kalmayacaktır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	10- &ldquo;<strong>... A&ccedil;ık ve gizli nimetlerini size tamamlamıştır...</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Ahmed Muhammed bin Ezdi&rsquo;den nakleder: Efendim İmam Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;... a&ccedil;ık ve gizli nimetlerini size tamamladı ...&rdquo; ayetinin a&ccedil;ıklamasını sordum, ş&ouml;yle buyurdular: &ldquo;Zahir ve a&ccedil;ık nimet, zahirde olan ve a&ccedil;ık&ccedil;a g&ouml;rebildiğiniz imamdır, gizli nimet de gaybetteki imamdır.&rdquo; Bunun &uuml;zerine kendisine: &ldquo;İmamlar arasında gaybete &ccedil;ekilecek olanı var mıdır&rdquo; diye sordum. &ldquo;Evet,&rdquo; buyurdular, &ldquo;kendisi gaybette kalacak ve insanların g&ouml;z&uuml;nden gizlenecektir, ama m&uuml;&rsquo;minlerin kalplerinde s&uuml;rekli anılacaktır, o bizim (Ehl-i Beyt İmamlarının) on ikincimizdir. Allah Teala b&uuml;t&uuml;n zorlukları ona kolaylaştıracaktır, yery&uuml;z&uuml;n&uuml;n hazinelerini ona aşikar edecektir, her &ccedil;eşit uzaklığı ona yakın kılacaktır, zorba ve zalim olan herkesi onun eliyle yok edecektir, onun elleriyle, tuğyan eden her şeytanı helak edecektir. Cariyelerin en iyisinin oğludur o, d&uuml;nyaya gelişi gizlice olacaktır, Allah Te-ala onu aşik&acirc;r edinceye kadar adını anmak insanlara helal olmayacaktır, (zuhur edince) zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan yery&uuml;z&uuml;n&uuml;, adalet ve doğrulukla dolduracaktır.&rdquo;</p>\n\n<p>\n	11- &ldquo;<strong>Onlar ki, eğer onlara yery&uuml;z&uuml;nde egemenlik verirsek namazı dosdoğru kılarlar, zekat verirler, marufu emreder ve m&uuml;n-kerden sakındırırlar. İşlerin sonu Allah&rsquo;a aittir.</strong>&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ebu&rsquo;l Carud, Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Bu ayet <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabı hakkında nazil olmuştur. Allah Teala onları yerin doğu ve batısına egemen kılacak, onların eliyle dini aşik&acirc;r edecektir. O, zuhur edince, artık zul&uuml;m ve sapıklıktan eser kalmayacaktır.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu hadis ayrı bir nakilde Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a kadar olan &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> hakkında nazil olmuştur. Allah Teala <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabını yerin doğu ve batısına ege-men kılacaktır; dini k&acirc;mil edip onun eliyle batılı, bid&rsquo;atleri ve yanlışlık-ları giderecektir. Nitekim daha &ouml;nce cahiller hakkı yok etmişlerdi. O zuhur edince, artık zul&uuml;mden eser kalmaz. Onun yaranı marufu ve iyi-liği emreder ve m&uuml;nkerlerden nehyederler.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	12- &ldquo;<strong>....de ki, hak geldi ve batıl zail olup gitti....</strong>&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu ayet hususunda Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&ldquo;Kıyam edecek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiği zaman batıl devleti yok olup gidecektir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	13- &ldquo;<strong>Bilin ki, ş&uuml;phesiz Allah yeri &ouml;ld&uuml;kten sonra diriltir; biz, akledesiniz diye sizlere ayetleri a&ccedil;ıkladık.</strong>&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	İbn-i Abbas bu ayetin terfsirinde ş&ouml;yle demiştir: &ldquo;Yani, Allah Teala yeri &ouml;ld&uuml;kten sonra &Acirc;l-i Muhammed&rsquo;in kıyam edecek olanı ile ıslah edecektir.&rdquo;</p>\n\n<p>\n	Selam bin M&uuml;stenir de, İmam Muhammed Bakır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan bu konuda şu hadisi rivayet etmiştir: &ldquo;Allah Teala kıyam edecek <strong>Mehdi</strong>&rsquo; nin eliyle yeri diriltecektir. O, adalet &uuml;zere halkı y&ouml;netecektir. B&ouml;ylece yery&uuml;z&uuml; zul&uuml;mlerle &ouml;ld&uuml;kten sonra, adaletle tekrar dirilecektir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	14- &ldquo;<strong>De ki: Haber verin, eğer suyunuz yere batacak olursa, bu durumda kim size bir akar su kaynağı getirebilir.</strong>&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu ayetle ilgili olarak Hz. Resulullah Ammar-i Yasir&rsquo;e ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Ey Ammar, Allah H&uuml;seyin </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın neslinden dokuz İmam getireceğini ahdetmiştir. Onun dokuzuncu &ccedil;ocuğu gaybete &ccedil;ekilecektir. İşte Allah&rsquo;ın buyruğu budur.&rdquo; </em>Sonra da anılan ayeti okudu.<em> &ldquo;Onun uzun bir gaybeti olacaktır ki, birtakım insanlar bu d&ouml;nemde imanlarını kaybedecek, diğer bir grubu ise imanlarını koruyacaklardır. O, ahir zamanda &ccedil;ıkıp yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. O, Allah&rsquo;ın kelamının tevili (yorumu) i&ccedil;in savaşacak, nitekim ben Allah&rsquo;ın kelamının tenzili (nazil oluşu) i&ccedil;in savaştım. Ey Ammar, o benim ismimi taşıyacak ve halkın bana en &ccedil;ok benzeyeni olacaktır.</em>&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Ebu Basir diyor ki: Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Bu ayet, <strong>Mehdi</strong> hakkında nazil olmuştur; Allah Teala ş&ouml;yle buyuruyor: Eğer imamınız gaybete &ccedil;ekilir ve onun nerede olduğunu bilmezseniz, o zaman kim, size g&ouml;ğ&uuml;n ve yerin haberini getiren ve Allah&rsquo;ın helal ve haramını a&ccedil;ıklayan aşik&acirc;r bir imam getirir.&rdquo; Sonra da: &ldquo;Hen&uuml;z bu ayetin tevili gelmemiştir, kesinlikle gelecektir.&rdquo; dedi.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	15- &ldquo;<strong>Allah i&ccedil;inizden iman edip salih amellerde bulunanlara vaad etmiştir ki; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl g&uuml;&ccedil; ve iktidar sahibi kıldıysa, onları da yery&uuml;z&uuml;nde g&uuml;&ccedil; ve iktidar sahibi kılacak, kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir...</strong>&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Ebu Basir, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayetle ilgili olarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu ayette <strong>İmam Mehdi</strong> ve ashabı kastedilmiştir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şia ulema ve tefsir yazarlarından olan Merhum Şeyh Ebu Ali Fazl bin Hasan Tabersi, &uuml;nl&uuml; Mecma-ul Beyan adlı tefsirinde bu ayeti tefsir ederken Mikdad bin Esved&rsquo;den şu hadisi aktarır: Resulullah ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;nde hi&ccedil;bir &ccedil;adır veya ev kalmaz, illa ki Allah izzetle veya zilletle İslam kelimesini (Kelime-i Şehadeti) ona sokar.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Yine aynı tefsirde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İbn-i Abbas, M&uuml;cahid ve Ehl-i Beyt&rsquo;ten gelen rivayatlerde bu ayetin &Acirc;l-i Muhammed&rsquo;in <strong>Mehdi</strong>&rsquo;si hakkında nazil olduğu belirtilmiştir. Ayyaşi, kendi senediyle Hz. İmam Ali bin H&uuml;seyin -Zey-nelabidin- <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayeti okuyup ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun ki, onlar biz Ehl-i Beyt&rsquo;in Şiileridir. Allah onlara bu imkanı bizden olan biri eliyle -ki o bu &uuml;mmetin vaad edilen <strong>Mehdi</strong>&rsquo; sidir- sağlayacaktır. İşte onun hakkında Resulullah da ş&ouml;yle buyurmuş-tur: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden yalnızca bir g&uuml;n kalmış olsa bile, Allah, o g&uuml;n&uuml; benim itretimden birinin hakimiyete kavuşmasi i&ccedil;in uzatacaktır. Onun ismi benim ismim olacak, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla doldu-ğu gibi adalet ve eşitlikle dolduracaktır.&rdquo; Bunun benzeri rivayetler, Hz. İmam Muhammed B&acirc;kır ve İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan da riva-yet edilmiştir.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	16- &ldquo;<strong>Andolsun, Kitap ehlinden, &ouml;lmeden &ouml;nce ona (Hz. İsa&rsquo;ya) inanmayacak kimse yoktur. Kıyamet g&uuml;n&uuml; o da onların aleyhine şahid olacaktır.</strong>&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ali bin İbrahim, Şehr bin Havşeb&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	&ldquo;Haccac bana (Şehr bin Havşeb&rsquo;e) &ldquo;Ey Şehr&rdquo;, &ldquo;Kur&rsquo;an&rsquo;da anlaya-madığım bir ayet var&rdquo; dedi. Hangi ayet olduğunu sorduğumda Nisa su-resinin 159. ayeti (yukarıdaki ayet) olduğunu s&ouml;yledi ve: &ldquo;Vallahi ben, Yahudiler ve Hıristiyanların kellelerini vurduruyorum ve bu sırada on-lara dikkatle bakıyorum, ama onların dudaklarının kıpırdadığını (Hz. İsa&rsquo;ya iman ettiklerini) g&ouml;rm&uuml;yorum! Bu nasıl iştir ?!&rdquo; dedi. Ben &ldquo;Allah Teala sizi ıslah etsin, o ayet sizin tevil ettiğiniz şekilde değildir&rdquo; dedim. Nasıl olduğunu sorması &uuml;zerine, ş&ouml;yle a&ccedil;ıkladım: &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyametten &ouml;nce d&uuml;nyaya inecektir. B&ouml;ylece Yahudi ve Nasranilerden, &ouml;lmeden &ouml;nce<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> ona inanmayan kimse kalmayacaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın arkasında namaz kılacaktır. Haccac: &ldquo;Neler s&ouml;yl&uuml;yorsun sen?! Bunu nereden biliyorsun ki?!&rdquo; diye sorunca; &ldquo;Bu hadistir.&rdquo; dedim, &ldquo;Ben bu hadisi Muhammed bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;den duydum!&rdquo; Bunun &uuml;zerine: &ldquo;Vallahi tam kaynağından duymuşsun!&rdquo; dedi.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	17- <strong>&ldquo;Andolsun biz Zikir&rsquo;den (b&uuml;t&uuml;n sevam&icirc; kitaplar veya Tevrat) sonra Zebur&rsquo;da da &ldquo;Hi&ccedil; ş&uuml;phesiz, salih kullarım yery&uuml;z&uuml;ne miras&ccedil;ı olacaklardır&rdquo; diye yazdık.</strong>&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Mecma&rsquo;ul Beyan tefsirinde bu ayetle ilgili olarak ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Bunlar, ahir zamanda zuhur edecek olan <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ashaplarıdır.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Mec-ma-ul Beyan tefsirinin yazarı sonra ş&ouml;yle devam ediyor: &ldquo;Şia ve Ehl-i S&uuml;nnet&rsquo;in Hz. Resulullah&rsquo;tan naklettikleri: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n kalsa bile, Allah onu, benim Ehl-i Beyt&rsquo;imden salih bir kişiyi g&ouml;ndererek, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi adalet ve eşitlikle doldurmak &uuml;zere uzatır.&rdquo; şeklindeki hadisler de buna delalet et-mektedir.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Tefsir-ul Kummi ve Tefsir-i Ali bin İbrahim&rsquo;de de, bu ayette s&ouml;z&uuml; ge&ccedil;en yery&uuml;z&uuml;ne miras&ccedil;ı olacak olan salih kullardan, <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> ve ashabının kastedilmiş olduğu rivayet edilmiştir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>S&uuml;nen-i Ebu Davud</em>, c.4, s.154.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Kemal-ud Din</em> ve <em>Tamam-un Nime</em>, c.2, s.670.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Saf/9.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>İhkak-ul Hak</em>, c. 12, s. 175, 178, 179.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Maide/54.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Zuhruf/61.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bakara/114, Maide/41.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>İhkak-ul Hak</em>, s. 378.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - &Acirc;l-i İmran/83.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Tefsir-i Ayyaşi</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Ayyaşi Tefsir</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Duhayyil, -in <em>El-İmam-ul Mehdi</em>, s. 34.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Nisa/59.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>Kemal-ud Din</em> ve <em>Temamu&rsquo;n Ni&rsquo;me</em>, c.1, s.253. Ayrıca İmam B&acirc;kır&rsquo;dan ş&ouml;yle rivayet edilir: &ldquo;Kastedilen, &ouml;zellikle biziz; Allah Teala insanların kıyamete kadar bize itaat etmesini emretmiştir.&rdquo; Bu hususta &ccedil;ok rivayet vardır; bkz: <em>Usul-i Kafi</em>, c.1, İmamlara itaatin farz oluşu babı; <em>Ayyaşi Tefsiri</em>, c.1, s.249, <em>Safi Tefsiri</em>, s.123 ve diğer eserler. Allah Teala&rsquo;nın kendisi ve Resul&uuml;yle birlikte itaatini farz kıldığı kimselerin alelade insanlar olmayacağı ve masumiyetle korunmuş olmaları gerektiği şartı apa&ccedil;ık ortadadır.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Kasas/5</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - <em>İhkak-ul Hak</em>, s. 378</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Zuhruf/28.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>el-Burhan</em>, c.4, bu ayetin tefsirinde.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - <em>Kemal-ud Din</em> ve <em>Temam&rsquo;un Ni&rsquo;me</em> c:2 s:323.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Lokman/20.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Hac/41.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Z&uuml;heyri, e<em>l-Mehdi</em>, s. 163; <em>Yenabi-&uuml;l Meveddet</em>, s. 425; Duhayyil, e<em>l Mehdi</em>, s. 46-47.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Bihar-ul Envar</em>, c. 51; <em>İlzam-un Nasib</em>, s. 56.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - İsra/81.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>&rsquo;dan naklen Duhayyil, <em>el-Mehdi</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Hadid/17.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şeyh Tusi, &ldquo;<em>Gaybet</em>&rdquo;, s.120; Duhayyil, &ldquo;e<em>l-Mehdi</em>&rdquo;, s.57.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - M&uuml;lk/30.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Kifayet&rsquo;&uuml;l Eser</em>, <em>İlzam-&uuml;n Nasib</em>, c.1, s. 98.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 52, Hadis 27.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 58, Hadis 50.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Nisa/159.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Yani Hz. İsa (a.s) &ouml;lmeden &ouml;nce veya Yahudi ve Hıristiyanlardan herhangi biri &ouml;lmeden &ouml;nce.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - <em>Kummi Tefsiri</em>, c.1, s.158.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Enbiya/105.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - a.g.e. s. 66.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - a.g.e. s. 66-67.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Biahr-ul Envar</em>, c. 51, s. 47 ve <em>El-Mizan</em>, c. 14, s. 337.</p>\n	</div>\n</div>','Kur’an’da Hz. Mehdİ (a.s)','','trash','open','open','','kuranda-hz-mehdi-a-s__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2577',0,'post','',0),(2578,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<h5 align=\"right\">\n	Muhammed Tahir</h5>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem&nbsp; <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şia mektebi, son peygamber olan Hz. Muhammed Mustafa <em>sall&acirc;&rsquo;ll&acirc;hu&nbsp;&nbsp;&nbsp; aleyhi ve alih</em>&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonun-cusunun ise on ikinci İmam olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna ve bu İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.</p>\n\n<h2>\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ismi, k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesi olan <strong>Hz. Mehdi</strong>, Hz. Ali ve Hz. Fatıma <em>sel&acirc;m&rsquo;ullahi aleyhima</em>&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Zeyn&uuml;lAbidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Musa Kazım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğludur. Yani Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan olan dokuzuncu torunudur.</p>\n\n<h3>\n	Doğum Tarihi</h3>\n\n<p>\n	Merhum Şeyh Mufid (&Ouml;: 413 h) &ldquo;<em>el İrşad</em>&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın ismi ve k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;<em>Vefayat-ul A&rsquo;yan</em>&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	<strong>&ldquo;Hz. Mehdi</strong>&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;<em>Fusul-&uuml;l Muhimme</em>&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-Huccet b. Hasan el-Halis hicretin 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;</p>\n\n<h3>\n	Doğum Yeri</h3>\n\n<p>\n	İşaret edildiği gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden Mu&rsquo;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam Hasan Askeri ve babası İmam Ali Naki <em>aleyhi&rsquo;s-selam</em>&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h3>\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h3>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kızı ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;...Ben kardeşim İmam Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Benim elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;<em>Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.</em>&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;<em>O, Nergis&rsquo;ten olacak</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;<em>Nergis&rsquo;ten olacak, diğerinden değil</em>&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Kıssanın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;</p>\n\n<p>\n	Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;<em>Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.</em>&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu kendime yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaadedilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;ze-rindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine <strong>Hz. İmam-ı Zaman</strong> konuşmaya başladı ve: &ldquo;<strong>Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah </strong><em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em><em>i ve sellem</em>&rdquo; dedi.</p>\n\n<p>\n	Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer İmamlara salavat getirdi....<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu rivayet bir&ccedil;ok m&uuml;teber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tastik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em><strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı tutumlarını incelemek gerekir.</p>\n\n<h2>\n	Abbasilerin, Ehl-i Beyt (a.s) ve Şiilere Karşı Tutumu</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumu Abbasilerin, h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; d&ouml;neme rastlar. Bu y&uuml;zden bu d&ouml;nemde hakim şartları incelemek i&ccedil;in her şeyden &ouml;nce Abbasi Halifelerinin Ehl-i Beyt İmamlarına karşı izledikleri politikaya vakıf olmak gerekir.</p>\n\n<p>\n	Tarih kitaplarında Abbasilerin h&uuml;k&uuml;mranlık s&uuml;resi ile ilgili olarak kaydedilen olay ve vakıalara baktığımızda, onların da Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı b&uuml;y&uuml;k bir d&uuml;şmanlık beslediklerini, onları kendi ra-kipleri<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> olarak g&ouml;r&uuml;p &ccedil;eşitli vesilelerle onlara baskı yaptıklarını, halkla ilişkilerini sınırlandırıp onlara ve dostlarına her t&uuml;rl&uuml; zul&uuml;m ve eziyeti reva g&ouml;rd&uuml;klerini g&ouml;r&uuml;r&uuml;z. Ger&ccedil;i Abbasiler, Emevilere karşı kıyamların-da Ehl-i Beyt&rsquo;in haklarını savunmayı, Kerbela şehitlerinin intikamını al-mayı, kendilerine şiar edinmişlerdi. Ama başa ge&ccedil;tiklerinde onlar da Emevilerin y&ouml;ntemine uyarak aynı yolu s&uuml;rd&uuml;rm&uuml;şlerdir. O d&ouml;nemde yaşamış olan bir şair Abbasilerin tutumunu ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	Allah&rsquo;a andolsun ki, eğer &Uuml;meyye oğulları zul&uuml;m ile Peygamber&rsquo;in torununu katletmeye yeltendilerse, kabrini yıkmakla Abbas oğulları da onlara uydular; &ouml;ld&uuml;rmekte onlara yardımcı olmaya muvaffak olmama teess&uuml;flerini, kabrini yıkmakla giderdiler. (Şeyh Tusi,<em> el-Emali</em>)</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumundan takriben on yıl &ouml;nce başta bulunan Abbasi Halifesi M&uuml;tevekkil&rsquo;in<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>, Ehl-i Beyt&rsquo;e karşı kin ve nefreti, o dereceye varmıştı ki, Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın mezarını yıkma emrini vermiş, hatta bu mezardan bir iz bırakmamak i&ccedil;in bir Yahudiden mezar-ı şerifin bulunduğu yerin s&uuml;r&uuml;p ekmesini istemiştir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Ebu-l Ferec İsfahani &ldquo;<em>Mekatil-ut Talibiyyin</em>&rdquo;, s.395&rsquo;de ş&ouml;yle diyor:</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;in işlerinden biri de, Hz. H&uuml;seyn&rsquo;in kabrini yıkmak ve t&uuml;rbesini tahrip ettirmek idi. Yine o, Hz. H&uuml;seyn&rsquo;in mezarının ziyaretini &ouml;nlemek i&ccedil;in t&uuml;rbeye varan yollarda karakollar oluşturmuş ve askerleri Hz. H&uuml;seyn&rsquo;in mezarını ziyaret eden birisini bulsalar hemen yakalıyor, &ouml;ld&uuml;r&uuml;yor veya ağır işkencelere tabi tutuyorlardı.&rdquo;</p>\n\n<p>\n	Yine bu adam (M&uuml;tevekkil), Hz. Ali&rsquo;ye olan d&uuml;şmanlığı y&uuml;z&uuml;nden, ayyaşlık meclislerinde maymun sıfatlı bazı uşaklarına kendisini Hz.&nbsp;&nbsp;&nbsp; Ali&rsquo;ye benzeterek taklit&ccedil;ilik yapıp halkı g&uuml;ld&uuml;r&uuml;p eğlendirmesini emrediyordu.</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;den sonra y&ouml;netime ge&ccedil;en oğlu Muntasır Ehl-i Beyt&rsquo;e karşı uygulanan zulm&uuml; kaldırmaya &ccedil;alışmışsa da ama onun h&uuml;k&uuml;mdarlık s&uuml;resi ancak yedi ay s&uuml;rm&uuml;şt&uuml;r; ondan sonra Hicri 248&rsquo;den sonraki yıl başa ge&ccedil;en Mustain ve Mu&rsquo;taz babalarının y&ouml;ntemine yeniden d&ouml;n&uuml;p Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve baskılarını yenilemişlerdir.</p>\n\n<p>\n	Mu&rsquo;taz d&ouml;neminde Hz. İmam Ali Naki zehirlenip şehit edilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Bu d&ouml;nemde Ehl-i Beyt&rsquo;e karşı olan baskı o dereceye varmıştı ki, tanınmış kimseler dahi zalim Abbasi y&ouml;neticilerinin korkusundan kızlarını Ehl-i Beyt soyundan gelen gen&ccedil;lere vermekten sakınıyorlardı.</p>\n\n<p>\n	&Ouml;rneğin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m </em>&lsquo;ın soyundan olan Muhammed b. Salih, İbrahim b. M&uuml;debbir İsa b. Musa Cehrumi&rsquo;nin kızıyla evlenmek istediğini ona bildirdiğinde İsa bu isteği reddederek ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin ediyorum ki senin soyunu tanımadığın i&ccedil;in seni reddetmiyorum; &ccedil;&uuml;nk&uuml; bu soydan daha &uuml;st&uuml;n bir soy tanımıyorum. Bu y&uuml;zden bu akrabalık herkes i&ccedil;in bir iftihardır. Ama kendi can ve malım hususundan M&uuml;tevekkil ve oğlundan korkuyorum.&rdquo; (<em>Mekatil-ut Tali-biyyin</em>, s. 604)</p>\n\n<h2>\n	Abbas Oğullarının Umeyye Oğullarıyla Y&ouml;ntem Farkı</h2>\n\n<p>\n	Abbasiler, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarında genellikle bir nevi nifaka başvurmuşlardır. Bunun nedeni ise, Emevilerin Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve cinayetleri sonucu M&uuml;sl&uuml;manların Ehl-i Beyt&rsquo;i savunmaya kalkışması ve bu uğurda &ccedil;eşitli kıyamların oluşması ve aralıksız devam etmesiydi. Bu y&uuml;zden Abbasiler Ehl-i Beyt&rsquo;e karşı a&ccedil;ık&ccedil;a d&uuml;şmanlıktan ka&ccedil;ınmışlardır.</p>\n\n<p>\n	Bu siyaset gereği &ouml;zellikle Me&rsquo;mun&rsquo;un d&ouml;neminden başlayarak bir nevi nifakla Ehl-i Beyt&rsquo;i zahirde kendi yanlarında g&ouml;stermeye ve ger&ccedil;ekte ise her t&uuml;rl&uuml; hareketlerini kontrol altında bulundurmaya &ccedil;alışmışlar ve istedikleri zaman zehirleyerek şehit etmişlerdir.</p>\n\n<p>\n	Ehl-i Beyt İmamlarını zorla Medine&rsquo;den Abbasi Halifesinin bulunduğu şehre getirmiş ve &ccedil;eşitli y&ouml;ntemlere başvurarak onları da kendi eksenlerinde yer alan kapıkulu alimlerden biri yapmaya yeltenmişlerdir. Hatta defalarca onları da kendi ayyaşlık meclislerine &ccedil;ekmeye &ccedil;alışıp toplumsal mevkilerini kırmak istemişlerdir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Ama b&uuml;t&uuml;n bu komploları yenilgiye sonu&ccedil;landığını ve Ehl-i Beyt&rsquo;in, hilafet merkezinde bile g&uuml;n ge&ccedil;tik&ccedil;e takva, ilim ve p&acirc;klıklarıyla n&uuml;fuzlarının daha bir arttığını g&ouml;r&uuml;nce zaaf ve acizliklerinin ifadesi olarak İmamları zehirleyerek şehit etmişlerdir.</p>\n\n<h2>\n	İmam Ali Naki ve Hasan Askeri (a.s) &rsquo;ın D&ouml;nemleri</h2>\n\n<p>\n	İmam Ali Naki ve İmam Hasan Askeri <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın d&ouml;nemlerinde bu zul&uuml;m, baskı ve işkenceler daha bir artış g&ouml;stermiştir. Yirmi sekiz yaşında Abbasiler tarafından zehirle şehit edilen İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kısa s&uuml;ren &ouml;mr&uuml; boyunca defalarca zindanlara atılmıştır. Zindanda olmadıkları s&uuml;rede ise askeri lojmanların bulunduğu Samerra şehrinde g&ouml;z altında tutulmuşlardır</p>\n\n<p>\n	On ikinci İmam&rsquo;ın, <strong>Mehdi</strong> olduğu hakkındaki hadisler ve Ş&icirc;a&rsquo;nın, İmam Hasan Asker&icirc;&rsquo;yi <em>aleyhi&rsquo;s-sel&acirc;m</em> on birinci İmam olarak tanıması ve bunun t&uuml;m M&uuml;sl&uuml;manlar nezdinde de bilinen on iki halife hadisi vb. hadiselerle de tam bir uyum i&ccedil;erisinde oluşu, Abbas oğullarının telaş ve korkusunu b&uuml;sb&uuml;t&uuml;n artırmıştı. Bu durum Abbasi Halifelerini daha bir tedirgin etmiş olacak ki, onlar baskılarını son iki İmam&rsquo;a daha da artırmıştılar. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z &ccedil;ocuğu olmamıştı; fakat bu, doğru muydu? Buna bir t&uuml;rl&uuml; inanamıyorlardı. Onun i&ccedil;in de İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evleri, daima g&ouml;z altındaydı; kesin bir &ccedil;are olarak İmamı zindana atmayı d&uuml;ş&uuml;nd&uuml;ler ve Abbasi Halifelerinden M&uuml;hted&icirc;, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı zindana kapattırarak, Vasif oğlu S&acirc;lih&rsquo;i de, h&acirc;llerini teftişe ve kendisine haber vermeye memur etmişti; haklarında her t&uuml;rl&uuml; zulm&uuml; yapması emredilen Salih, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın tesiri altında kalmış, M&uuml;h-tedi&rsquo;ye g&uuml;nd&uuml;z&uuml;n akşama dek, geceleyin sabaha kadar ibadetle meşgul olan, kimse hakkında bir s&ouml;z s&ouml;yleyemem, duadan, ibadetten başka bir şeyle meşgul olmayan bir kişi ne yapılabilir ki diye haber g&ouml;ndermişti.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, Mu&rsquo;temit tarafından da birka&ccedil; kez hapsettirilmiştir. Bu suretle devrin iktid&acirc;rı, hem İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Şii-lerle g&ouml;r&uuml;şmesini &ouml;nl&uuml;yor, hem &ccedil;ocuk sahibi olmasını engelliyor, hem de g&ouml;z altında bulunduruyordu. Mu&rsquo;temit, zindandaki memurları vasıtasıyla, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında d&acirc;ima bilgi almaktaydı; fakat İmam&rsquo;ın <em>aleyhi&rsquo;s-sel&acirc;m</em> ibadet, namaz ve niyazdan başka bir şeyle uğraş-madığını ona bildiriyorlardı; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> her g&uuml;n&uuml;n&uuml; oru&ccedil;la ge&ccedil;irir ve kendi evinden g&ouml;nderilen yemeğiyle, zindandakilerle ber&acirc;ber iftar ederdi. Zindandakilerden de İmam&rsquo;a uyarak oru&ccedil; tutanlar oluyordu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, bir kere de Ali b. Otamış adlı birinin murakabesi altında hapsedilmişti. Bu adamcağız, Alevilere (Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarına) pek d&uuml;şmandı; kafasında, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iyice eziyet etmeyi kurmuştu; fakat İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın heybetiyle beraber g&uuml;zellikleri, temkin ve vakarıyla beraber l&uuml;tuf ve m&uuml;r&uuml;vveti, Rabbine y&ouml;nelik ibadet ve itaati, bu zatı şaşırtmıştı; bir g&uuml;n sonra İmam&rsquo;ı zindandan &ccedil;ıkarttı, bundan sonra da Ali evlatlarına karşı inancı değişti ve onların saygısını g&ouml;zeten sağlam bir kişiliğe sahip oldu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, son olarak, hicretin 260. yılında hapsedilmişlerdi. Bir g&uuml;n, annelerine, &ldquo;Bu yıl bir eziyete uğrayacağım&rdquo; buyurmuşlardı. Anneleri, ağlamaya başlayınca, &ldquo;Ağlamanın, &uuml;z&uuml;lmenin faydası yok&rdquo; demişler, o yılın Sefer ayında memurlar gelip kendilerini almışlar, zindana atmışlardı.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>Abbasiler tarafından &ccedil;ok şiddetli bir takibe alınmış ve bu yolla İmam&rsquo;ın evlat sahibi olmasını kendi akıllarınca &ouml;nlemek istemişlerdir.</p>\n\n<h2>\n	İmam Hasan Askeri&rsquo;yi &Ouml;ld&uuml;rmek İstemeleri</h2>\n\n<p>\n	&Ouml;nceden de değinildiği gibi İmam Hasan Asker&icirc;, &ccedil;ok ağır bir askeri kontrol altında yaşıyordu. Defalarca zindana atılmış, &ouml;ld&uuml;r&uuml;lmesi karar-laştırılmıştı; ama her defasında beklenmedik İlah&icirc; bir l&uuml;tuf sonucu bu komplolardan kurtulmuştu.</p>\n\n<p>\n	İrbili naklediyor ki: Mu&rsquo;tez, Said isimli yardımcısına İmam Hasan Askeri&rsquo;yi Kufe&rsquo;ye g&ouml;t&uuml;rmesini emrettiğinde, Ebu Heysem İmam&rsquo;a ş&ouml;yle yazdı: &ldquo;Sana feda olayım, bizi endişelendiren ve rahatımızı ka&ccedil;ıran bir haber aldık. İmam Hasan Askeri cevap olarak: &ldquo;&Uuml;&ccedil; g&uuml;n sonra bu endi-şeden kurtulacaksınız&rdquo; diye yazdı. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n Mu&rsquo;tez &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Bu olayı İbn-i Şehraşup &ldquo;<em>Menakıb</em>&rdquo; adlı kitabında ş&ouml;yle naklediyor:</p>\n\n<p>\n	Mu&rsquo;tez yardımcısı olan Said&rsquo;e: &ldquo;Ebu Muhammed&rsquo;i (İmam Hasan Askeri&rsquo;yi) Kufe&rsquo;ye g&ouml;t&uuml;r ve yolda boynunu vur&rdquo; diye emir g&ouml;nderdi. Bunun &uuml;zerine İmam&rsquo;dan, bu endişeden kurtulacağımıza dair bir mek-tup elimize ulaştı. Bu olaydan &uuml;&ccedil; g&uuml;n sonra Mu&rsquo;tez hilafetten alınıp &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Mu&rsquo;taz&rsquo;dan sonra başa ge&ccedil;en M&uuml;htedi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ouml;ld&uuml;rme d&uuml;ş&uuml;ncesindeydi, ancak o da amacına ulaşamadan can verdi.</p>\n\n<p>\n	Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ebu Haşim&rsquo;den ş&ouml;yle naklediyor: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte Vasık oğlu Muhtedi&rsquo;nin zindanına hapsedilmiştik. İmam bana ş&ouml;yle dedi: &ldquo;Ey Ebu Haşim, bu tağut, bu gece Allah&rsquo;ın emriyle oynamak ve onu hi&ccedil;e saymak istiyor. Bu y&uuml;zden Allah Teala onun &ouml;mr&uuml;n&uuml; kesecek ve sonrakine verecektir. Şu an benim evladım yok, ama Allah Teala bana yakın bir zamanda bir oğul verecektir.&rdquo; (<em>Gaybet</em>, s. 134)</p>\n\n<p>\n	Ebu Haşim diyor ki: O gecenin sabahı T&uuml;rk askerleri Muhtedi&rsquo;ye saldırıp onu &ouml;ld&uuml;rd&uuml;ler ve Mu&rsquo;temid onun yerine ge&ccedil;ti. B&ouml;ylece Allah bizi korumuş oldu.</p>\n\n<p>\n	Şeyh Saduk Muhammed İbn-i Abdullah&rsquo;tan naklediyor ki:</p>\n\n<p>\n	İmam Hasan Askeri, Zubeyr&icirc; (Bazı g&ouml;r&uuml;şlere g&ouml;re maksat Abbasi Halifesi Muhtedi&rsquo;dir) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde evinden &ccedil;ıkıp ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;<em>Bu Allah&rsquo;ın velilerine karşı gelenlerin cezasıdır. O beni evladım olmadan &ouml;ld&uuml;receğini sandı, karşılık olarak da Allah&rsquo;ın kudretini g&ouml;rd&uuml;</em>.&rdquo;</p>\n\n<p>\n	Ahmed b. Muhammed b. Abdullah diyor ki: Bundan sonra İmam oğul sahibi oldu.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	M&uuml;htedi&rsquo;den sonra başa ge&ccedil;en Mu&rsquo;temid de defalarca İmam&rsquo;ı hapise atıp eziyetlere maruz bırakmış ve sonunda İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> Mut&rsquo;emid tarafından zehir verilerek şehit ettirilmiştir.</p>\n\n<p>\n	Bu durum, bir y&ouml;nden Firavun&rsquo;un Ben&icirc; İsrail soyundan Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geleceği vaadini duyması ve bu vaadin Ben&icirc; İsrail&rsquo;deki &ouml;nemini bilerek Ben&icirc; İsrail&rsquo;in oğlan &ccedil;ocuklarını &ouml;ld&uuml;rtmesi ve bu yolla bu İlahi vaadin ger&ccedil;ekleşmesini &ouml;nlemesine benzemektedir.</p>\n\n<p>\n	İşte <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Ehl-i Beyt İmamlarının b&uuml;y&uuml;k baskı ve zul&uuml;m altında bulunduğu, zalimlerin bu İmamları kendi askeri kararg&acirc;hları sa-yılan bir şehirde g&ouml;zaltında tutarak zahirde g&uuml;venlik hissettikleri karan-lık bir d&ouml;nemde Abbasi Halifesinin zul&uuml;m sarayının yanı başında Hicri 255. yılının Şaban ayının on beşinci gecesinde d&uuml;şmanların g&ouml;z&uuml;nden uzak bir şekilde d&uuml;nyaya geldi ve b&ouml;ylece Allah&rsquo;ın kesin iradesi ger&ccedil;ek-leşmiş oldu.</p>\n\n<h2>\n	Hz. Mehdi (a.s) &rsquo;ın D&uuml;nyaya Gelişinden Sonraki D&ouml;nem</h2>\n\n<p>\n	<strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinden sonra, babası İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ancak beş yıl hayatını s&uuml;rd&uuml;rebildi. &Ccedil;&uuml;nk&uuml; <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri 255 yılında d&uuml;nyaya geldi, İmam Hasan Askeri ise Hicri 260 yılının Rebiulevvel ayında Abbasi Halifesi tarafından verilen zehir sonucu şahadete ulaştı.</p>\n\n<p>\n	İşte bu beş yıl d&ouml;neminde İmam Hasan Askeri&rsquo;nin en &ccedil;ok &ouml;nem verdiği mesele oğlu <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanların g&ouml;z&uuml;nden uzak tutmak, hatta Abbasi Halifeleriyle &ccedil;ok yakın ilişkisi olan kendi kardeşi Cafer&rsquo;den bile gizlemek ve Allah Teala&rsquo;nın kendisine b&ouml;yle bir evlat verdiğini saklayarak onların haberdar olmasını &ouml;nlemek olmuştur.</p>\n\n<p>\n	Ama bunun yanısıra, İlah&icirc; h&uuml;ccetin herkes hakkında tamamlanması i&ccedil;in takva ve imanlarıyla tanınmış, herkesin g&uuml;vendiği, &ccedil;eşitli b&ouml;lgelerden olan Ehl-i Beyt mektebine bağlı b&uuml;y&uuml;k şahsiyetlere, b&ouml;yle bir &ccedil;ocuğunun olduğunu bildirmiş ve bu m&uuml;barek evladını onlara g&ouml;stererek onların kalplerini mutmain kılmıştır ve onlara bu haberi g&uuml;venilmeyen kimselerden gizlemelerini emretmiştir.</p>\n\n<p>\n	Merhum Şeyh Mufid İmametle ilgili &ldquo;<em>el-İrşad</em>&rdquo; adlı değerli eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, kendisinden sonra hak devletini kurmak i&ccedil;in beklenilen oğlunu İmam olarak bıraktı.</p>\n\n<p>\n	D&ouml;nemin sultanı, İmamiyye Şiasının inancına g&ouml;re b&ouml;yle bir İmam&rsquo;ın geleceği yaygın olduğu ve Şia&rsquo;nın bu İmam&rsquo;ın gelişini bekle-diğini bildiği i&ccedil;in &ccedil;ok ciddi bir şekilde onu arıyordu. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>da bu y&uuml;zden oğlunun d&uuml;nyaya gelişini gizlemiş ve onu hayatı d&ouml;neminde aşik&acirc;r etmemişti. Bu y&uuml;zden Ehl-i Beyt mektebinin dışında kalan bir&ccedil;ok insan bu İmam&rsquo;ı tanımamıştır. (Şeyh Mufid &ldquo;<em>el İrşad</em>&rdquo;, <strong>Hz. Mehdi</strong> B&ouml;l&uuml;m&uuml;)</p>\n\n<p>\n	Normal şartlar gereğince m&uuml;talaa edildiğinde de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinin gizli tutulabilmesine yardımcı olan muhtelif fakt&ouml;rler vardır. Bu fakt&ouml;rlerden biri, İmam&rsquo;ın annesinin cariye olması ve cariyelerin asıl g&ouml;revlerinin evlerde hizmet&ccedil;ilik olması hasebiyle du-rumlarının fazla dikkat &ccedil;ekmemesi olmuştur.</p>\n\n<p>\n	Elbette bu gibi hususlarda asıl fakt&ouml;r ve sebebin yenilmez İlah&icirc; irade olduğuna dikkat etmek gerekir.</p>\n\n<p>\n	Evet, Musa&rsquo;yı bulup &ouml;ld&uuml;rebilmek i&ccedil;in binlerce &ccedil;ocuk &ouml;ld&uuml;ren Fira-vun gibi bir zalimin evinde ve onun g&ouml;zleri &ouml;n&uuml;nde Musa&rsquo;yı koruyup b&uuml;y&uuml;ten Allah, İlah&icirc; vaadeleri ger&ccedil;ekleştirecek olan, son Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in son vasisi <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da zalim Abbasi h&uuml;k&uuml;mdarlarının hilelerinden korumaya kadirdir.</p>\n\n<p>\n	Yakın ve &ouml;zel dostlarına gelince, Hz. İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya geldiğini onlara bildirmesiyle hakikati arayan-ların kurtuluş yolunu bulabilmeleri i&ccedil;in sağlam bir vesile ortaya koy-muştur:</p>\n\n<p>\n	Şimdi Hz. İmam Hasan Askeri d&ouml;neminde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığından haberdar olan bazı şahsiyetleri tanıtalım.</p>\n\n<p>\n	Merhum Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ali b. Bilal, Ahmet b. Hilal, Muhammed b. Mauviye b. Hakim ve Hasan b. Eyyub gibi Şia&rsquo;nın &ouml;nde gelenlerinden ş&ouml;yle naklediyor: Bir defasında İmam Hasan Asker&rsquo;i <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ondan sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in toplandık arada ge&ccedil;en konuşmalarından sonra İmam buyurdu ki: &ldquo;<em>Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in yanıma geldiniz, değil mi?</em>&rdquo; Biz &ldquo;Evet&rdquo; dedik. Biraz bekledikten sonra (İmam evdeki odalarından birine girip) y&uuml;z&uuml; dolunay gibi olan, İmam Hasan Askeri&rsquo; ye &ccedil;ok benzeyen bir &ccedil;ocuk getirdi ve &ldquo;<em>Bu, benden sonra sizin İmamınız, benim de halifemdir. Ona itaat edin, tefrikaya d&uuml;şmeyin, yoksa dininiz hususunda helak olursunuz. Ama şunu da bilin ki, bu g&uuml;nden sonra artık onu g&ouml;remeyeceksiniz; sizler Osman b. Said&rsquo;in getirdiği s&ouml;zleri kabul edin, emrine uyun, o İmamınızın s&ouml;zc&uuml;s&uuml;d&uuml;r ve emir onun emridir.</em>&rdquo; diye buyurdu.</p>\n\n<p>\n	Yine Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de ve Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Sa&rsquo;d Eş&rsquo;ari&rsquo;den nakeldiyorlar ki Ahmet ş&ouml;yle dedi: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıktım ve ondan sonraki İmam&rsquo;ın hakkında sordum. İmam: &ldquo;<em>Ey Ahmed, dedi, Allah Teala Hz. Adem&rsquo;i yarattığından bu g&uuml;ne kadar ve bu g&uuml;nden kıyamete kadar yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmamış ve bırakmaz da! O h&uuml;ccet ki, Allah onun vasıtasıyla insanlardan belaları giderir, yağmuru yağdırır ve yerin bereketlerini &ccedil;ıkarır.</em>&rdquo; Dedim ki &ldquo;Sizden sonraki, İmam ve halife kimdir? bunu &ouml;ğrenmek istiyorum.&rdquo;</p>\n\n<p>\n	İmam hemen kalkıp eve girdi ve y&uuml;z&uuml; ay gibi parlayan &uuml;&ccedil; yaşlarında bir &ccedil;ocuğu omuzunda taşıyarak getirdi ve:<em> &ldquo;Ey Ahmet b. İshak,&rdquo; dedi, &ldquo;Eğer senin Allah yanında ve Allah&rsquo;ın h&uuml;ccetleri yanında değerli bir mevkin olmasaydı oğlumu sana g&ouml;stermezdim. &Ccedil;ocuğumun ismi ve k&uuml;nyesi Resulullah&rsquo;ın ismi ve k&uuml;nyesidir. Yerin zul&uuml;m ile dolduğu gibi onu adaletle dolduracak olan da budur. Ey Ahmet, onun bu &uuml;mmetteki yeri, Hızır&rsquo;ın ve Zulkarneyn&rsquo;in yeri gibidir. Allah&rsquo;a andolsun ki, o &ouml;ylesine bir gaybet d&ouml;nemi ge&ccedil;irecek ki, yalnız Allah&rsquo;ın, kendisni onun İmameti ve zuhurunun yaklaşması i&ccedil;in dua etmeye muvaffak kıldığı kimseler hari&ccedil;, kimse helak olmaktan kurtulmayacaktır. İmamete inananlardan &ccedil;oğu da d&ouml;necektir. Bizim velayetimiz &uuml;zere Allah&rsquo;ın ahit aldığı, kalbinde imanı yazdığı ve kendi rahmetiyle des-teklediği kimseler hari&ccedil; herkes bu inan&ccedil;tan cayacaktır</em>.&rdquo;</p>\n\n<p>\n	Sonra ş&ouml;yle dedi: &ldquo;<em>Ey Ahmet, bu, Allah&rsquo;ın emirlerinden bir emirdir. O&rsquo;nun gizli sırlarından bir sırdır. Sana dediğimi iyice belle ve Allah&rsquo;a ş&uuml;kredenlerden ol.</em>&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmesinden sonra, bu b&uuml;y&uuml;k nimetten dolayı Allah&rsquo;a ş&uuml;k&uuml;r amacıyla ve belki de &ouml;zel dostlarını haberdar kılmak i&ccedil;in akike<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> olarak onlarca kurban kesmiştir. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in, akike olarak &uuml;&ccedil; y&uuml;z koyun kestirip dağıttığı nakledilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine, Osman b. Said&rsquo;e; 10 bin rıtl (3276 kg.) et ve 100 bin rıtl ekmek alıp Ben&icirc; Haşim&rsquo;e oğlundan akike olarak dağıtmasını emretmiştir.</p>\n\n<p>\n	Yine, ashabından olan İbrahim&rsquo;e d&ouml;rt koyun g&ouml;nderip ş&ouml;yle yazdığı nakledilmiştir:</p>\n\n<p>\n	&ldquo;<em>Bismillahirrahmanirrahim. Oğlum<strong> Muhammed Mehdi</strong> tarafından bunu akike olarak dağıt ve kendin de ye! Allah sana esenlik versin ve bulduğun şiilere de yedirt.</em>&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Hasan Askeri, hatta uzak şehirlerde bulunan g&uuml;venilir dost-larına bile oğlunun d&uuml;nyaya geldiğini bildirmiş ve b&ouml;ylece g&uuml;venilir in-sanlar vasıtasıyla liyakati olan insanlara bu haberin ulaşmasını sağla-mıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Hasan İshak Kumm&icirc;&rsquo;den ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	İmam Hasan Askeri benim b&uuml;y&uuml;k babama kendi el yazılarıyla şu i&ccedil;erikte bir mektup yazmış:</p>\n\n<p>\n	<em>&ldquo;Bizim &ccedil;ocuğumuz d&uuml;nyaya geldi. Ama sen bunu (bu haberi) halk-tan gizli tut. &Ccedil;&uuml;nk&uuml; biz de onu en yakın dostlarımızdan başkasına s&ouml;ylemedik. Sana bildirdik ki, Allah&rsquo;ın bizi sevindirdiği gibi sen de sevinesin. Vesselam.</em>&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, bazı &ouml;zel ashabına oğlu <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğini haber vermiştir ve bazılarına da bizzat oğlu <strong>Mehdi</strong>&rsquo;yi g&ouml;stermiştir:</p>\n\n<p>\n	İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, ashabından bazılarına da <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; ın nişanelerini tanıtmıştır &ouml;rnek olarak aşağıdaki kıssayı naklediyoruz:</p>\n\n<p>\n	&ldquo;<em>Kifayet-ul M&uuml;htedi</em>&rdquo; kitabının nakline g&ouml;re Şeyh Muhammed b. Hibetullah Trablusi &ldquo;<em>el-Ferec ul Kebir</em>&rdquo; adlı kitabında kendi senediyle İmam Hasan Askeri&rsquo;nin hizmet&ccedil;ilerinden olan Ebu-l Edyan&rsquo;dan nak-lediyor ki, İmam Hasan Askeri hastaydı; huzuruna &ccedil;ıktım. İmam birka&ccedil; mektup yazıp bana verdi ve &ldquo;<em>Bu mektupları Medain şehrinde bizim şu dostlarımıza ulaştır</em>&rdquo; dedi ve sonra da şu s&ouml;zleri ekledi:</p>\n\n<p>\n	&ldquo;<em>Bil ki, on beş g&uuml;nden sonra buraya (Samerra&rsquo;ya) geri d&ouml;necek ve benin evimde ağlama sesi duyacak ve benim cenazemi gus&uuml;l yerinde bulacaksın</em>.&rdquo;</p>\n\n<p>\n	Ebu-l Edyan: &ldquo;Ey efendim,&rdquo; dedim, &ldquo;eğer b&ouml;yle b&uuml;y&uuml;k bir facia ger-&ccedil;ekleşirse o zaman Allah&rsquo;ın h&uuml;cceti ve bizim İmamımız kim olacak?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Mektupların cevabını senden isteyen</em>&rdquo; diye cevap verdi. Ben daha fazla a&ccedil;ıklamasını rica edince İmam: &ldquo;<em>Bana namaz kılacak olan Allah&rsquo; ın h&uuml;cceti ve benden sonra İmam ve Kaim-u bil-emir&rsquo;dir</em>&rdquo; diye buyur-du. Ben daha fazla nişane isteyince, İmam: &ldquo;<em>Para kesesinde ne oldu-ğunu bildirendir</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	Ebu-l Edyan diyor ki: İmam&rsquo;ın heybetinden, hangi hemyandan (para kesesinden) s&ouml;z ettiğini ve hemyanda ne olduğunu sormaya cesaret edemedim.</p>\n\n<p>\n	Samerra şehrinden ayrılarak mektupları Medain şehrine ulaştırdım ve mektupların cevabını alıp geri d&ouml;nd&uuml;m, on beşinci g&uuml;n Samerra&rsquo;ya ulaştım. İmam&rsquo;ın bildirdiği şekilde evinde ağlama sesi geldiğini duydum ve p&acirc;k v&uuml;cudunun da gus&uuml;l yerinde olduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	İmam&rsquo;ın kardeşi Cafer de İmam&rsquo;ın kapısında durmuştu, halk onun etrafına toplanıp ona başsağlığı dileğinde bulunuyordu. Kendi kendime, eğer İmam Hasan Askeri&rsquo;den sonra İmam bu olursa artık İmamet batıl olur, diye d&uuml;ş&uuml;nd&uuml;m; &ccedil;&uuml;nk&uuml; onun nebiz<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> i&ccedil;tiğine şahit olmuştum. Ama o benden hi&ccedil;bir şey sormadı ve mektupların cevabını istemedi.</p>\n\n<p>\n	Bu sırada &Acirc;kid isimli hizmet&ccedil;i yanımıza gelip Cafer&rsquo;e hitaben: &ldquo;Kardeşini kefenlediler, kalk da ona namaz kıl&rdquo; dedi. O kalkıp evin i&ccedil;ersine girdi ve İmam&rsquo;ın şiileri de ağlar g&ouml;zle i&ccedil;eriye girdiler. İmam&rsquo;ı kefenlemiş, bir tabuta bırakmışlardı. Cafer &ouml;ne ge&ccedil;ti ve namaz i&ccedil;in tek-bir getirmek istediğinde buğday renkli sa&ccedil;ı kıvırcık bir &ccedil;ocuk &ouml;ne &ccedil;ıka-rak Cafer&rsquo;in ab&acirc;sından tutup &ccedil;ekti ve ş&ouml;yle dedi &ldquo;<em>Ey amca! Ben baba-ma namaz kıldırmaya daha evlayım (layığım)</em>&rdquo; Cafer&rsquo;in rengi sarardı ve geriye &ccedil;ekildi. O &ccedil;ocuk babasına namaz kıldırdı. İmam Hasan As-keri&rsquo;yi babası İmam Ali Hadi&rsquo;nin mezarının yanında defnettirdi.</p>\n\n<p>\n	Sonra bana d&ouml;n&uuml;p &ldquo;<em>Ey Basri, mektupların cevabını getir</em>&rdquo; dedi. Mektupların cevabını kendisine verdim ve kendi kendime; &ldquo;Bu iki alamet. &ldquo;dedim,&rdquo; Kaldı para kesesiyle ilgili nişane.&rdquo;</p>\n\n<p>\n	Bundan sonra Cafer&rsquo;in yanına gittim; Cafer ağlar bir haldeydi. Bu arada orada bulunanların i&ccedil;erisinden Haciz-i Veşşa diye tanınan bir şahıs Cafer&rsquo;in dilinden bir delil almak i&ccedil;in Cafer&rsquo;e y&ouml;nelip: &ldquo;Bu &ccedil;ocuk kimdi?&rdquo; diye sordu.</p>\n\n<p>\n	Cafer; &ldquo;Vallahi&rdquo; dedi &ldquo;Şimdiye kadar onu g&ouml;rmemişim ve onu asla tanımıyorum.&rdquo; Bizler mecliste bulunduğumuz sırada Kum&rsquo;dan gelmiş birka&ccedil; kişi meclise girdiler ve İmam Hasan Askeri&rsquo;yi sordular. İmam&rsquo;ın d&uuml;nyadan gittiği onlara s&ouml;ylendi. Onlar İmam&rsquo;ın yerinde kimin oturdu-ğunu sordular, onlara Cafer&rsquo;i g&ouml;sterdiler. Bunun &uuml;zerine onun yanına yaklaşıp selam verdiler ve başsağlığı dilediler. Ve sonra dediler ki: &ldquo;Bi-zim yanımızda birka&ccedil; mektup ve bir miktar da mal vardır, onları kime verelim.&rdquo; Cafer: &ldquo;Benim hizmet&ccedil;ilerime&rdquo; diye cevap verdi.</p>\n\n<p>\n	Kumlular: &ldquo;Bu mektupları kimin yazdığını ve bizim getirdiğimiz malın miktarını bize s&ouml;ylemelisin ki onları sana verelim&rdquo; dediler. Cafer &ouml;fkelenip ayağa kalkıp ve elbiselerini silkerek: &ldquo;Bunlar, benden gayıpten haber vermemi istiyorlar&rdquo; dedi. Kum&rsquo;dan gelen topluluk hayrete d&uuml;şt&uuml;ler.</p>\n\n<p>\n	Bu arada bir hizmet&ccedil;i dışarıya &ccedil;ıkıp Kumluları kendi isimleriyle &ccedil;ağırdı ve sonra getirmiş oldukları mektupların kimler tarafından g&ouml;n-derildiğini bir bir s&ouml;yledi ve sonra ş&ouml;yle dedi: &ldquo;Sizin yanınızda bir para kesesi vardır, onda bin dinar bulunmakta, yalnız onlardan on tanesi sahtedir. &ldquo;Kumlular: Bu hizmet&ccedil;iyi g&ouml;nderen kim ise, o İmamdır&rdquo; diye-rek mektup ve paraları o hizmet&ccedil;iye verdiler. <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Ebu-l Edyan ve Kum hey&rsquo;etinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hakkı arayanlar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Ehl-i Beyt İmamlarına mahsus olan nişanelerle tanı-mışlardır. Ve b&ouml;ylece Allah&rsquo;ın h&uuml;cceti, hakka ulaşmak isteyenler hak-kında tamamlanmıştır.</p>\n\n<p>\n	&nbsp;Ve&rsquo;l hamd-u lillahi Rabb&rsquo;il alemin.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam birarada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; buyurdu. &ldquo;<em>Usul-i Kafi</em>&rdquo;, c. 1, s. 178.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Himevi, &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; ve İbn-i Esir, &ldquo;<em>el-Kamil</em>&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Şeyh Saduk, &ldquo;<em>Kemal-ud Din</em>&rdquo;, s. 425.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Merhum Kuleyni muteber senetle, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarıyla tanınan Abbasi Halifesinin başveziri Ubeydullah b. Hakan ile Ehl-i Beyt&rsquo;e karşı tavrı babası gibi olan oğlu Ahmed&rsquo;in arasında ş&ouml;yle bir sohbetin ge&ccedil;tiğini oğlunun dilinden nakleder: -&ldquo;Bunca saygı g&ouml;sterdiğin bu şahıs kim idi?&rdquo;- Bu İbn&rsquo;&uuml;r Rıza diye tanınan rafizilerin İmamı Hasan b. Ali&rsquo;dir. Allah&rsquo;a andolsun ki, eğer hilafet bir g&uuml;n Abbasi Halifelerinin elinden &ccedil;ıkacak olursa Haşimilerden bu şahıstan başka hi&ccedil;bir kimse bu makama layık olmaz. Bu şahıs fazilet, iffet, takva, z&uuml;ht, ibadet, g&uuml;zel ahlak ve salahıyla bu makama layıktır...&rdquo; (<em>Kafi</em>, c. 1, s. 504)</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - M&uuml;tevekkil, Hicri 232 yılında huk&uuml;mdar olmuştur.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Bkz. &ldquo;<em>Tarih-i Taberi</em>&rdquo; ve &ldquo;<em>Tarih-i İbn-i Esir</em>&rdquo; Hicri 236 yılının olayları b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - İmam Ali Naki&rsquo;nin şehit edildiğini Taberi <em>Delail-ul İmam</em> adlı eserinde ve Siracuddin Rifai <em>Sihah-ul Ahbar</em> kitabında yazmışlardır.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Mutevekkil İmam Ali Naki<em> aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, meclisinde, kendisine nedim etmeyi, bunu halka duyurup kadrini, h&acirc;ş&acirc;, k&uuml;&ccedil;&uuml;ltmeyi tasarlamıştı. Bir gece yarısı, sarhoşken, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ccedil;ağırttı. İmam gelince, kendisini ağırladı, yanına oturttu; kadehi doldurup sundu. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Allah&rsquo;a andolsun ki</em>,<em> hen&uuml;z etim, kanım, şarapla karışmadı</em>.&rdquo; diye buyurdular, bu s&ouml;z karşısında, meclistekiler, donup kaldılar. M&uuml;tevekkil, şarap kadehini dikip k&uuml;stah&ccedil;a, &ouml;ylese dedi, bir şiir oku.&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Şiirde de rivayetim az</em>&rdquo; buyurdular. M&uuml;tevekkil, aşırı ısrarda bulununca şu beytleri buyurdular:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Onlar (zalimler), korunmak i&ccedil;in dağ tepelerine tırmandılar;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			G&uuml;&ccedil;l&uuml; kişilerdi ama o tepeler fayda etmedi onlara, yenildiler.</p>\n\n		<p>\n			Y&uuml;celdiler, sonra d&uuml;ş&uuml;r&uuml;ld&uuml;ler; &ccedil;ukurlara yerleştiler;</p>\n\n		<p>\n			Ne de k&ouml;t&uuml; yerlerdi onların yerleştikleri yerler.</p>\n\n		<p>\n			G&ouml;m&uuml;l&uuml;p gittiler; sonra da bir feryad eden, ardlarından bağırdı:</p>\n\n		<p>\n			Nerde bilezikleri nerde hat-ta&ccedil;, nerde s&uuml;sler p&uuml;sler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Ne oldu o naz-&uuml; naimle beslenen, bezenen y&uuml;zler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Hani vaktiyle nazlarla, nimetlerle perdelenirdi o y&uuml;zler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Kabir, bu soruya a&ccedil;ık-se&ccedil;ik cevap veriyor da diyor ki:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdi o y&uuml;zlerde kurtlar oynaşmada, kurtlara yem olmuş o y&uuml;zler.</p>\n\n		<p>\n			Nice zamandır yediler-i&ccedil;tiler, ge&ccedil;indiler; Şimdiyse d&uuml;nya onları yer-i&ccedil;er.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Nice zaman evlerde barındılar; oturup esenleştiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdiyse evlerden de ayrıldılar; ehlinden-eyalinden de; ge&ccedil;ip gittiler.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Bunca zaman hazineler yığdılar, mallar biriktirdiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Derken mallarını-m&uuml;lklerini d&uuml;şmanlarına dağıttılar, gittiler.</p>\n\n		<p>\n			Evleri bomboş; i&ccedil;indekilerse mezarlarında yatıyorlar; g&ouml;&ccedil;t&uuml;ler, g&ouml;&ccedil;t&uuml;ler.&rdquo;</p>\n\n		<p>\n			M&uuml;tevekkil, bu şiiri dinleyince, sarhoşlukla şarap kadehini yere fırlatıp şiddetle ağlamaya koyuldu; meclistekiler de ağlıyorlardı. Zevk meclisi, yas toplantısına d&ouml;nm&uuml;şt&uuml;.</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan &ouml;z&uuml;r diledi; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> da kalkıp meclisi terkettiler.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ./..</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kadrini, Şiilerinin g&ouml;z&uuml;nden d&uuml;ş&uuml;rmek i&ccedil;in bir g&uuml;n, bunca zamandır &ccedil;alıştım, &ccedil;abaladım, bir t&uuml;rl&uuml; ona şarap i&ccedil;iremedim dedi. Meclisindekilerden biri, &ldquo;Kardeşi Musa&rsquo;yı &ccedil;ağır; duyduğumuza g&ouml;re o, i&ccedil;ermiş. O da İbn&rsquo;&uuml;r-Rız&acirc;, bu da. Halk ne bilecek? İbn&rsquo;&uuml;r-Rıza, Halife&rsquo;yle şarap i&ccedil;miş diye bir s&ouml;z yayılsın; bunun i&ccedil;miş olduğunu sanacaklar.&rdquo; dedi. M&uuml;tevekkil, bu s&ouml;z&uuml; kabul etti; Musa&rsquo;yı &ccedil;ağırttı. İzzetle, ikramla Samerra&rsquo;ya gelen Musa&rsquo;yı İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, Vasif k&ouml;pr&uuml;s&uuml;nde karşıladılar; &ldquo;Bu adam&rdquo; buyurdular, &ldquo;Seninle zevk meclislerinde bulunmak, sana şarap i&ccedil;irmek, seni ve soyumuzu aşağılatmak i&ccedil;in seni &ccedil;ağırttı. Allah&rsquo;tan kork, Allah&rsquo;tan &ccedil;ekin; onunla b&ouml;yle bir şey yapmaya kalkışma.&rdquo; Musa; &ldquo;Beni &ccedil;ağırır, b&ouml;yle bir teklifte bulunursa ben ne yapabilirim&rdquo; dedi. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kadrini d&uuml;ş&uuml;rme; Rabbine isy&acirc;n etme; sana ayıp-ar getirecek bir harekette bulunma&rdquo; buyurdularsa da Musa, gene aynı tarzda s&ouml;zler s&ouml;yledi. Bunun &uuml;zerine&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Onunla buluşmak istiyorsun ama ebedi olarak onunla buluşamayacaksın&rdquo; buyurdular.</p>\n\n		<p>\n			Ger&ccedil;ekten de &ouml;yle oldu. Musa, ne vakit M&uuml;tevekkil&rsquo;i g&ouml;rmeye gittiyse, &ldquo;Bu g&uuml;n meşgul; sarhoş olup sızdı; uyuyor&rdquo; gibi s&ouml;zlerle kabul edilmedi; Samerra&rsquo;da tam &uuml;&ccedil; yıl kaldı; bir kere bile M&uuml;tevekkil&rsquo;in yanına giremedi; sonunda M&uuml;tevekkil &ouml;ld&uuml;r&uuml;ld&uuml; ve bu d&ouml;nem de bitti (<em>Tenkıyh&rsquo;ul-Mak&acirc;l</em>; III, s.259).</p>\n\n		<p>\n			B&ouml;yle bir d&ouml;nemde Abbasi Halifelerinin zul&uuml;m ve fesadından yorulan halk tabii olarak zul&uuml;m ve fesattan ve her t&uuml;rl&uuml; pislikten temiz olan Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a y&ouml;neliyor ve onlara olan bağlılık ve inan&ccedil;ları daha bir pekişiyordu. Bu durumu sezen Abbasi Halifelerinin tedirginliği, İmamlara olan hın&ccedil; ve kinlerini iyice artıyordu.</p>\n\n		<p>\n			Abbasi Halifelerinin fesadı ve beyt-ul malı savurganlığı hakkındaki tarihe ge&ccedil;miş bilgiler, kitaplar oluşturacak derecede &ccedil;oktur.</p>\n\n		<p>\n			Yakut Himevi yazıyor ki:</p>\n\n		<p>\n			M&uuml;tevekil&rsquo;in bina ettiği saraylardan bazıları ve onların maliyeti ş&ouml;yledir:</p>\n\n		<p>\n			1- Aras Sarayı, 30000 dinar.</p>\n\n		<p>\n			2- Muhtar Sarayı, 5000000 dinar.</p>\n\n		<p>\n			3- Vahid Sarayı, 2000000 dinar.</p>\n\n		<p>\n			4- Ca&rsquo;feri Sarayı, 10000000 dinar.</p>\n\n		<p>\n			5- Garıb Sarayı, 10000000 dinar.</p>\n\n		<p>\n			6- Subh Sarayı, 5000000 dinar.</p>\n\n		<p>\n			7- Melih Sarayı, 5000000 dinar.</p>\n\n		<p>\n			8- İtahye Sarayı, 10000000 dinar.</p>\n\n		<p>\n			9- Tell Sarayı, 5000000 dinar.</p>\n\n		<p>\n			10- Cevsek Sarayı, 5000000 dinar.</p>\n\n		<p>\n			11- Berkevar Sarayı, 20000000 dinar.</p>\n\n		<p>\n			12- Kelaid Sarayı, 50000 dinar.</p>\n\n		<p>\n			Yine Himevi&rsquo;nin nakline g&ouml;re, M&uuml;tevekkil&rsquo;in 2500 civarında cariyesi vardı ki yalnız tahta oturma merasiminde beş y&uuml;z cariye ona hediye edilmişti.</p>\n\n		<p>\n			Abbasi Halifelerinin fesatı ve savurganlıkları eğlence ve ayyaşlık destanları tarih kitaplarını sayfalarını karartmıştır. &Ouml;zellikle M&uuml;tevekkil ve M&uuml;tevekkil&rsquo;den sonraki d&ouml;nemde, m&uuml;sl&uuml;manların halifesi ismini taşıyan bu zatların en belirgin &ouml;zelliklerinden biri ayyaşlık ve savurganlık olmuştur.</p>\n\n		<p>\n			Oysaki, bu d&ouml;nemde Ehl-i Beyt soyundan gelen aileler Abbasi y&ouml;neticilerinin baskısı y&uuml;z&uuml;nden, iktisadi y&ouml;nden felaket sayılacak bir durumda yaşıyorlardı. Tarih&ccedil;ilerin nakline g&ouml;re, Medine&rsquo;de yaşıyan Ehl-i Beyt soyundan gelen birka&ccedil; hanımın dışarıda ortaklaşa kullandıkları tek bir elbiseleri vardı ki, biri onu kullandığında diğerleri evlerinde perde arkasında kalmak zorundaydılar.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kemal-ud Din</em>, s. 430.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> -<em> Kemal-ud Din</em>, s. 384.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Yeni d&uuml;nyaya gelmiş &ccedil;ocuk i&ccedil;in kesilen kurban.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> -<em> Kemal-ud Din</em>, c. 2, s. 106, Tahran</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 28.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> -<em> Kemal-ud Din</em>, c. 434</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Hurmadan yapılan bir nevi şaraptır. Ehl-i Beyt Mektebine g&ouml;re mest edici her i&ccedil;ki gibi necis ve onu i&ccedil;mek de haramdır.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>en-Necm-us Sakıp</em> s. 264</p>\n	</div>\n</div>','Ehl-i Beyt Mektebine Göre İmam Mehdi (a.s)’ın Doğumu','','trash','open','open','','ehl-i-beyt-mektebine-gore-imam-mehdi-a-sin-dogumu__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2578',0,'post','',0),(2579,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	Şeyh M&uuml;fid (r.a)</p>\n\n<p>\n	Dinine yardım edenlere yardım edeceğine vaad veren, yolunu tanıyıp, o yolda y&uuml;r&uuml;yenleri zaferle m&uuml;jdeleyen ve kendisini inkar edenleri kurtuluşermeyeceğını bildiren Allah&rsquo;a hamdolsun. &Ouml;yle bir Allah ki nimetleri kendisine y&ouml;nelmeye sebep olmaktadır. O&rsquo;nun azap ve intkamından yalnıza ona sığınmak gerekir.</p>\n\n<p>\n	Selam olsun &ouml;nderimiz Muhammed Mustafa (s.a.a)&rsquo;e ve O&rsquo;nun pak Ehl-i Beyt (a.s)&rsquo;ına ki Onlar insanların ger&ccedil;ek rehber ve kılavuzlarıdırlar.</p>\n\n<p>\n	Ben, daha &ouml;nce, imametin gerekliği hakkında bir kitap yazmıştır. O kitapta, İmamların masumiyeti, Onların &ouml;teki insanlardan &uuml;st&uuml;nl&uuml;klerini sahip oldukları faziletleri ve amellerini geniş&ccedil;e ele almış iddia ettikleri şeylerin doğruluğunu ispat eden deliller getirmiştim. Ayrıca Onları tam olarak tanıtan ayetler ve hadisleri de naklettim. Orada muhalıflerin inan&ccedil;larının batıllığını yine neden İmamlardan bazılarının kıyam zalimlerin karşısına dikildiklerini ve bazılarının kıyam etmeyip, zul&uuml;mler d&ouml;k&uuml;len kanlar ve Kur&rsquo;an&rsquo;a yapılan muhaletlerin karşısında direnmediklerini delillerle geniş&ccedil;e a&ccedil;ıklamıştım. Sonunda da şirlerin son imamının ğaybetlin nedenlerini beyan ettim.</p>\n\n<p>\n	Daha sonra imanında, faziletinde ve inanın doğruluğunda ş&uuml;phe etmediğim bir dostum, İmam Mehdi Sahibel Zaman (a.s) hakkında kafasına takılan bazı soruları daha doğru eleştirileri, cevaplamamı benden istemişti. Benden onlara sırasıyla (onun yazdığı sıraya g&ouml;re) cevap vereceğim. Cevaplar &ouml;yle bir şekilde olacak ki d&uuml;ş&uuml;nebilen herkes bunları anlayabilcektir. Bunlar i&ccedil;in &ouml;mr&uuml;n&uuml; ilim &ouml;ğrenme yolunda harcamaya ve kendi yazdığım &ouml;teki kitaplara baş vurmaya gerek kalmayacaktır. Bu yolda Allah&rsquo;tan yardım diliyorum.</p>\n\n<h2>\n	SORULARIN &Ouml;ZETİ</h2>\n\n<p>\n	Soruların &ouml;zeti ş&ouml;yledir:</p>\n\n<p>\n	1) İmamiyye Allah&rsquo;ın Hasan b. Ali b. Muhammed b. Ali b. Musa el- Rıza (Aleyhumus Selam) yani 11. İmam Hasan Askeri (a.s)&rsquo;a daha hayattayken bir oğul verdiğini iddia ediyor. Halbuki, O&rsquo;nun ailesinden ya da akrabalarından hi&ccedil; kimsenin b&ouml;yle bir &ccedil;ocuğun olduğundan haberi yoktur. Ayrıca hi&ccedil; bir mezhep ve fırka imamiye&rsquo;nin bu iddiasını kabul etmiyor. Acaba bu İmam Hasan Askeri (a.s)in oğlu olmadığına delil değil midir?</p>\n\n<p>\n	2) İmam Hasan Askeri (a.s)&rsquo;ın kardeşi ve ona en yakın olan Cafer b. Ali b. Muhammed İmam Hasan Askeri (a.s)ın b&ouml;yle bir oğlu olduğunu şiddetle inkar etmiştir. Hatta imam (a.s) vefat ettikten sonra O&rsquo;nun b&uuml;t&uuml;n mallarına sahip &ccedil;ıkmıştır. Cafer zamanın halifesine, şiilerden bazılarının b&ouml;yle bir iddia da bulunduklarını haber verdi. Halifede, İmam Hasan Askeri (a.s)&rsquo;ın hanımları ve kenizlerinin hamile ya da doğum yapıp-yapmadıklarını araştırması i&ccedil;in bu işi iyi bilen kadınlar onun evine yolladı. Ama hamile yada doğum ait hi&ccedil; bir alamet bulamadılar. Bu, İmam Hasan Askeri (a.s)in bir oğlu olduğu iddiasının doğru olmadığını g&ouml;stermektedir.</p>\n\n<p>\n	3- Şii tarih&ccedil;ilerinin hepsi, İmam Hasan Askeri (a.s) b&uuml;t&uuml;n mal ve vakıflarını annesi &ldquo;Hadis&rdquo;e (k&uuml;nyesi &ldquo;Eb-ul Hasan&rdquo;dır) vasiyet ettiğini, bu vasiyette d&uuml;nyaya gelmiş ya da gelecek olan oğlundan s&ouml;zetmediğini yazıyorlar. Bu da imamiyyenin iddiasının doğru olmadığını g&ouml;steren delillerden bir başkasıdır.</p>\n\n<p>\n	4- İnsanı her şeyden &ccedil;ok ş&uuml;phe ve teredd&uuml;te d&uuml;ş&uuml;ren şey İmam Mehdi (a.s)&rsquo;ın doğum ve yaşamının neden gizli olduğudur. Halbuki, Onun babalarının bulunduğu zaman ve şartlar daha zordu. Buna rapmen onların doğumları gizletilmemiş ve onlar a&ccedil;ıklarak kendilerinin kim olduklarını bildirmişlerdir.</p>\n\n<p>\n	5- Esasen İmamiyyenin iddiası ger&ccedil;eklerle uyuşmamatadır. &Ccedil;&uuml;nk&uuml; bu kadar uzun s&uuml;re yaşayan bir insanın yaşadığı yerden ve yaşam farzından hi&ccedil; kimsenin haberdar olamaması imkansız gibidir.</p>\n\n<p>\n	6- İmamiyyenin iddiası bir başka y&ouml;ndende ger&ccedil;eklerin tarsinedir. O da şu dur: Diyorlar ki, İmam Mehdi, babasının vefatından bir ka&ccedil; yıl &ouml;nce yani h.k. 260 yılında d&uuml;nyaya geldi ve şu ana kadar ki h.k. 1410 yılındayız yaşamaktadır. Buda normal olarak imkansız bir şeydir. Bir insan bu kadar uzun s&uuml;re yaşayamaz.</p>\n\n<p>\n	7-&nbsp; İmamiyyenin iddiasını doğru ve ger&ccedil;ekle uygun olduğunu kabul etsek bile, gizli olarka yaşayan bir imamın ne faydası olacaktır? Esasen beşeriyet islami tebliğ etmeyen, İslami had ve hudutları uygulamayan, h&uuml;k&uuml;mleri beyan etmeyen, kimseye yoll g&ouml;stermeyen, emr-i bil maruf ve nahy an-il m&uuml;nker etmeyen ve islam yolun da cihad etme imkanı olmayan bir rehbere neden ihtiya&ccedil; duysujn?!</p>\n\n<p>\n	8- Şianın imamiye dışındaki fırkalarıda imamiye gibi bir &ouml;nderlerinin gizli olarak yaşadığını iddia etmektedirler. Ama imamiye bunu şiddetle reddetmekte, onların inan&ccedil;larının batıl olduğunu s&ouml;ylemektedir. Oysa bu fırkaların iddiaları i&ccedil;in getirdiği deliller imamiyyenin getirdiği dilillerin aynısıdır. &Ouml;rneğin &ldquo;Mumtevire&rdquo; fırkası 7. İmam Musa b. Cafer (İmam Musa Kazım) (a.s)&rsquo;ın gizli olarak yaşadığını ve gerekli olduğu zaman zuhur edeceğini s&ouml;yl&uuml;yorlar. &ldquo;Kisaniye&rdquo; Muhammed b. Hanefi&rsquo;ynin gizlide yaşadığını ve sonunda kıyam edeceğini iddia ediyorlar. &ldquo;Navusiyye&rdquo; 6. İmam Cafer b. Muhammed (a.s) (İmam Cafer-i Sadık)&rsquo;ın &ldquo;İsmailiyye&rdquo; İsmail b. Cafer Muhammed&rsquo;in gizli olarak yaşadığını ve bir g&uuml;n gelip kıyam edeceklerini iddia ediyorlar. İmamiye bunların iddiasını reddediyorsa, kendi iddialarını da reddetmeleri gerekiyor.</p>\n\n<p>\n	9- İmamiyye İmam Mehdi (a.s)&rsquo;ın gaybet ve zuhuru konusunda &ccedil;elişkiye d&uuml;şm&uuml;şlerdi. Bir taraftan, Allah l&uuml;tuf ve merhametiyle İmamın g&ouml;zlerden kaybolmasına ve insanların ona ulaşamamasına izin veriyor ve Allah, kullarının ihtiyacı olduğu zaman toplumu hıfzetmek ve maslahatın dışında onlara g&ouml;r&uuml;nme izni vermemektedir diyorlar &ouml;te yandan bir imamın olmasının gerekliliğinin felsefesi hakkında, insanların dinin kanun ve meselelerinin bilen birine ihtiyacı olup, Allah&rsquo;ın onu g&ouml;ndermesi gerektiğini s&ouml;ylemektedirler. Eğer Allah b&ouml;yle birini g&ouml;ndermez ve insanlar dinin h&uuml;k&uuml;mlerini &ouml;ğrenme imkanını bulmazlarsa bu Allah&rsquo;ın beşeri nizamı g&ouml;ztmediğini kullarının ihtiyacı tam ve g&uuml;zel bir şekilde temin etmediğini g&ouml;stermektedir. G&ouml;r&uuml;l&uuml;ğ&uuml; &uuml;zere bu iki iddia tamamen birbiriyle &ccedil;elişmektedir.</p>\n\n<p>\n	10- İslami mezheplerinin hepsi, mucizenin yanlızca peygamnberlere &ouml;zg&uuml; bir şey olduğuna &ouml;zel olduğunua inanmaktadırlar. İmamiyyenin iddiasına g&ouml;re, İmam Zaman (a.s) zuhur edeceği zaman kendisini tanıtması i&ccedil;in mucizeye ihtiyacı olacaktır. Ancak bu şekilde kendisinin imametini ispat edebilir. &Ccedil;&uuml;nk&uuml; kimse mucize olmadan onu tanıyamayacaktır. Ama mucize peygamberlere &ouml;zg&uuml; birşeydir.</p>\n\n<h2>\n	BİRİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen birinci eleştirisinde ş&ouml;yle diyor: &ldquo;Hasan b. Ali (a.s)&rsquo;ın oğlu İmam Mehdi (a.s)&rsquo;ın doğumunun halktan , hatta kendi ailesinden gizlenmesi ve bu gizliliğin devam etmesi normalın dıın da olan bir şeydir.&rdquo; Bu eleştiri &ccedil;ok zayıf ve temelsizdir.</p>\n\n<p>\n	Sebebi şudur: Bu iş hi&ccedil;te normalın dışında bir şey değildir. Akıl ve b&uuml;rhan b&ouml;yle bir olayın ger&ccedil;ekleşebileceğini kabul ve tastik etmektedir. Tarihte bunun bir &ccedil;ok &ouml;rneğini g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Padişahlar ve devlet adamları &ccedil;eşitli sebeplerden dolayı &ccedil;ocuklarının doğumunu gizlemişlerdir.</p>\n\n<p>\n	Mesela, birisi resmi olmayan karısından &ccedil;ocuk sahibi oluyor. Resmi karsının bunu bilmesini istememektedir. &Ccedil;&uuml;nk&uuml; resmi karısı bunu bilirse hased eder, kin besleyip, kocasının hayatını mahyedebilir. Bu y&uuml;zden aile d&uuml;zeninin yıkılma tehlikesi ge&ccedil;inceye kadar &ccedil;ocuğunun doğumunu b&uuml;t&uuml;n yakınlarından gizlemektedir. Bazen de &ouml;l&uuml;nceye kadar kimseye s&ouml;ylememekte yanlızca &ouml;l&uuml;m esasında &ccedil;ocuğun kime ait olduğu me&ccedil;hul kalmasın ve hakları zayi olmasın diye a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Bir bakıyorsunuz &ccedil;ocuğu oluyor ve Padişah onun doğumunun bilinmesine izin vermiyor. &Ccedil;ocuk b&uuml;y&uuml;y&uuml;p geliştikten sonra bunu a&ccedil;ıklıyorlar. İran, Rum ve Hind padişahlarının bazıları işi yapmışlardı.</p>\n\n<p>\n	Tarih&ccedil;iler ş&ouml;yle yazıyor: Siyaveş&rsquo;ın karısı ve T&uuml;rk padışahı Efrasya&rsquo;ın kızı Vesfaferid &ldquo;Keyhusrev&rdquo;i d&uuml;nyaya getirmişti. Vesfaferid, Keyhusrev&rsquo;in doğumunu uzun bir m&uuml;ddet dedesi Kikavus&rsquo;dan gizledi. Kikavus, Babil ve daha &ccedil;ok doğunu padişahı idi. Kikavusun epey bir zaman ondan haberi olmadı. Halbuki yıllarca onu bulmak i&ccedil;in uğraşmıştı. Tarih kitaplarıda bu olayı geniş&ccedil;e yazmışlardır. Fars tarih&ccedil;ileri Keyhusrev&rsquo;in doğumunu ve gizletilmesinin sebebini yazmışlardır. Muhammed b. Cerir Taberi de &ldquo;Tarih&rdquo; kitabında olayı nakletmiştir.</p>\n\n<p>\n	Bu olay İmam Mehdi (a.s)&rsquo;ın olayı gibidir. Eleştirmenler tarihteki bu olayları kabuyl ederken İmam Mehdi (a.s)&rsquo;ın inkar etmektedirler.</p>\n\n<p>\n	Bazılarıda &ccedil;ocuğunun doğumunu yakınlarından ve akarabalarınden gizler &ccedil;&uuml;nk&uuml; onlar ırs y&uuml;z&uuml;nden &ccedil;ocuğu &ouml;ld&uuml;rebilirler dolayısıyla varis sayısını azaltırlar. Ama &ccedil;ocuk b&uuml;y&uuml;y&uuml;p artık ona bir zarar gelmeyeceği anlaşılınca kimliği a&ccedil;ıklanır.</p>\n\n<p>\n	Bazen bakıyorsunuz bir padişah &uuml;lkesinin durumunu g&ouml;z&ouml;n&uuml;ne alarak &ccedil;ocuğunu halktan gizliyor. &Ccedil;&uuml;nk&uuml; bazı &uuml;lkelerin halkı padişahın kendi neslinden olmayan birisini onun yerine kabul etmemektedir. Padişahta ordunun ve elinin altında olanların kendisine itaat edip etmedilerini denemek i&ccedil;in &ccedil;ocuğunu onlardan saklamaktadır. &Uuml;lkenin işleri yerine oturucaya kadar onu gizlemektedir. Daha sonraları &ccedil;ocuğun kendi yerine ge&ccedil;eceğini a&ccedil;ılıyor. Bu siyaset d&uuml;nyasında meşhur olan bir şeydir.</p>\n\n<p>\n	Bazen bir padişah emrinin altındaki insanlara emniyet y&ouml;n&uuml;nden veya başka y&ouml;nlerden nasıl tesir ettiğini anlamak i&ccedil;in kendisini gizliyor veya &ouml;ld&uuml;ğ&uuml;n&uuml; halkın i&ccedil;inde yayıyor. Hatta bu gibi şeyler m&uuml;sl&uuml;manların arasındada &ccedil;ok g&ouml;r&uuml;lmuşt&uuml;r. Bir &ccedil;ok &ccedil;ocuğun soyu babasının &ouml;l&uuml;m&uuml;nden sonra ortaya &ccedil;okmıştır. Bu s&uuml;re i&ccedil;inde kimse onu tanımamıştır. İki m&uuml;sl&uuml;man şahidin şahitliğiyle babasının kim olduğu&nbsp; belirlenmiştir. &Ccedil;&uuml;nk&uuml; babası &ccedil;ocuğun ona ait olduğunun bilinmesini istememiştir. &Ccedil;ocuk onun ger&ccedil;ek &ccedil;ocuğu değildir, sadece islami maslahat icabı &ccedil;ocuk ona nisbet verilmektedir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Tarihe g&ouml;ze attığımızda, &ccedil;eşitli sebeplerden dolayı padişahların ve normal insanların &ccedil;ocuğunu gizlediğini veya onun &ouml;l&uuml;m&uuml;n&uuml; ilan ettiklerinin bir &ccedil;ok &ouml;rneklerini g&ouml;rmekteyiz.</p>\n\n<p>\n	Yine m&uuml;sl&uuml;man tarih&ccedil;iler ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi Hz. İbrahim (a.s)&rsquo;ın doğumunun gizli olduğunu ve akrabalarından kimseinin haberi olmadığını yazmışlarıdr. &Ccedil;&uuml;nk&uuml; o zamanın padişahının &ouml;ld&uuml;rmesinden korkuluyordu. Hz. Musa (a.s)&rsquo;ın doğumu da Firavun tarafından &ouml;ld&uuml;rmesinden korkulduğu i&ouml;in gizli tutulmuştu. Kur&rsquo;an Kerim a&ccedil;ık&ccedil;a Hz. Musa (a.s)&rsquo;ın annesinin onu bir sandığa koyup, nehire attığını ve vahiy yoluyla &ccedil;ocuğunun salim kulacağının ona ilham edildiğini beyan etmektedir. Hz. Musa (a.s)&rsquo;ın annesi onu korumak i&ccedil;in bu işi yapmıştı.</p>\n\n<p>\n	B&uuml;t&uuml;m bunları g&ouml;z &ouml;n&uuml;ne alarak şimdi şu soruyu soruyoruz: İmam Hasan Askeri (a.s) oğlunun doğumunu akraba ve yakınlarından gizlemesi acaba mantık ve normal şartların dışında olan bir olaymıdır. Oysa İmam Mehdi (a.s)&rsquo;ın doğumunun gizli tutulmasının sebepleri &ouml;teki insanların doğumunun gizli tutulmasından daha a&ccedil;ık ve daha normaldı. İleride bu sebeplerin neler olduğuna değineceğiz.</p>\n\n<h2>\n	İMAM MEHDİ (A.S)&rsquo;IN D&Uuml;NYAYA GELİŞİ KESİNDİR</h2>\n\n<p>\n	İmam Askeri (a.s)&rsquo;ın bir oğlu olduğunu kimse haber vermemiştir iddiasına gelince ger&ccedil;ekten &ccedil;ok zayıf ve asılsız bir iddia olup, ger&ccedil;eğe de yakırıdır. İmam Hasan Askeri (a.s)&rsquo;ın &ldquo;Mehdi&rdquo; adında bir oğlunun olduğunu ait veliller &ouml;teki insanların &ccedil;ocuklarının olduğunu ispatlayan yollardan daha emin ve g&uuml;venilidir. &Ccedil;&uuml;nk&uuml; insan, &ccedil;ocuğunu doğumunu bir &ccedil;ok yoldan ispat edebilir:</p>\n\n<p>\n	1) Ebe yada başka bir kadının doğum sırasında orada olması ve halka &ccedil;ocuğun kime ait olduğunu s&ouml;ylemesi.</p>\n\n<p>\n	2) Erkeğin karısının doğurduğu &ccedil;ocuğun kendisine ait olduğu s&ouml;ylemesi.</p>\n\n<p>\n	3) İki adil m&uuml;sl&uuml;man babanın &ccedil;ocuğun kendisine ait olduğunu s&ouml;ylemesine şehadet vermeleri.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın doğumu bu yolların her &uuml;&ccedil;&uuml;ylede ispat olunmaktadır. İlim ve fazilet ehli, dindar ve takvalı bir &ccedil;ok kadın ve erkek, imam Hasan Askeri (a.s)dan kendisinin bir oğlu oluğunu ve Onun kendisinden sonra İmam olacağını buyurduğunu nalediyorlar. Onların bir kısmı İmam Mehdi (a.s)&rsquo;ı kundaktayken, bir kısmı da &uuml;&ccedil;-d&ouml;rt yaşındayken g&ouml;rm&uuml;şledir.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın kendileri de babasından sonra şiilerin sorularını cevaplamış onlara emirler vermiştir. Şiilerde &uuml;zerlerine farz olan hums, zekat vb. gibi şeyleri O&rsquo;na ulaştırmışlardır. Bu konuyu İmam Hasan Askeri (a.s)&rsquo;dan nakleden, daima O&rsquo;nun huzurunda olan ve İmam Hasan Askeri (a.s)&rsquo;dan sonra İmam Mehdi (a.s)&rsquo;ın hizmetinde bulunan g&uuml;venilir insanlardan bazılarının isimlerini &ldquo;el- İrşad fi Marifet- illah Al- al ibad&rdquo; ve &ldquo;el- İzah fil İmamet vel Ğaybet&rdquo; adlı kitaplarımda naklettim. Daha &ccedil;ok bilgi edinmek isteyenler o kitaplara baş vurabilirler.</p>\n\n<h2>\n	İKİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: &ldquo;Cafer b. Ali kardeşinin (İmam Hasan Askeri (a.s)) oğlu oluğunu şiddetle reddetmiştir. Bu y&uuml;zden İmam (a.s)&rsquo;ın &ouml;l&uuml;m&uuml;nden sonra O&rsquo;nun mallarına sahip &ccedil;ıkmış, zamanın sultanın O&rsquo;nun kadınlarının ve kenizlerinin hamile olup-olmadığını &ouml;ğrenmek i&ccedil;in araştırmaya zorlamış ve İmam (a.s)&rsquo;ın oğlu olduğunu iddia edenin kanının d&ouml;k&uuml;lmesini caiz bilmiştir.&rdquo;</p>\n\n<p>\n	Bu eleştiride &ouml;nceki eleştiri gibi bir ka&ccedil; y&ouml;nden temelsiz ve boştur:</p>\n\n<p>\n	1- Bir isanın amelinin delil olarak kabul edilmesi o amelin doğruluğuna ayrıca o şahsın yalnış ve hata yapmamasına bağlıdır.&nbsp; O insan asla g&uuml;nah işlememelidir. M&uuml;sl&uuml;manların hepsi Cafer b. Ali&rsquo;nin b&ouml;yle bir makamının olmadığını biliyorlar. Onun Masum imam (a.s)&rsquo;ın oğlu olması b&ouml;yle bir makama (g&uuml;nah işlememe makamı) sahip olmasını gerektirmemektedir. Ge&ccedil;mişte bir &ccedil;ok insan vardı ki peygamberin oğlu olmasına rağmen b&uuml;y&uuml;k g&uuml;nahlara d&uuml;&ccedil;ar olmuşlardır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, Hz. Yakup (a.s)&rsquo;ın evlatlarının babaları peygamber olmasına rağmen Hz. Yusuf (a.s)&rsquo;a zulmettekilerini a&ccedil;ıkca buyurmaktadır. Hz. Yakup (a.s) Hz. Yusuf (a.s)&rsquo;ın koruması i&ccedil;in evlatların sıkı sıkı tenbihleyip, onlardan ahit almasına rağmen onlar şeytanın hilesine uyarak, O&rsquo;nu kuyuya atmışlardı. Hz. Yakup (a.s)&rsquo;ı uzun bir s&uuml;re, Hz. Yusuf (a.s)&rsquo;dan ayrı bırakmış, O&rsquo;nu &uuml;z&uuml;nt&uuml; ve kedere boğmuşlardı. Su&ccedil;suz olduklarını ispatlamak i&ccedil;in de yalan yere yemin ettiler. Hz. Yakup (a.s)&rsquo;ın &ccedil;ocukları gibi peygamber evlatları b&ouml;ylesi yanlış bir d&uuml;ş&uuml;nce ve amele kapılmışlarsa, makamı onlardan daha aşağı olan birisinin de aynı şeyi yapması acaba ihtimal dışı mıdır?</p>\n\n<p>\n	2) Cafer&rsquo;in kardeşinin oğlunun varlığını bilmesine rağmen onu inkar etmesi &ccedil;ok doğal olup, beklentinin dışında bir şey değildir. &Ccedil;&uuml;nk&uuml; Caferi, kardeşinin oğlunun inkar etmeye s&uuml;r&uuml;kleyen tabii sebepler &ccedil;oktu. Bu sebepleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	A) İmam Hasan Askeri (a.s)&rsquo;ın &ccedil;ok malı vardı. Cafer, eğer bu malı ele ge&ccedil;irebilseydi bir &ccedil;ok nefsani isteklerine ve maddi arzularına kavuşacaktı.</p>\n\n<p>\n	B) İmam Askeri (a.s)&rsquo;ın şiaların i&ccedil;inde &ouml;yle b&uuml;y&uuml;k ve değerli bir makam vardı ki, şiirler her t&uuml;rl&uuml; şahsi ve toplumsal işlerinde onu kendilerine mukaddem eder, ona itaat ederlerdi. O&rsquo;nun rızasını Allah&rsquo;ın rızası ve gazabını Allah&rsquo;ın gazabı olarak kabul ederlerdi.</p>\n\n<p>\n	C) İmam Hasan Askeri (a.s) şiilerin maddi ve manevi işlerinin mercii ve ve sorumlusu idi. Şiilerin hepsi zekat ve humuslarını ilahilar vazife olarak Ona veya Onun vekillerine teslim ederlerdi. O da m&uuml;stehak olanlara ulaştırırdı. Cafer, şiilerin İmam Askeri (a.s) dan sonra bu paraları onun halifesine vereceklerini biliyordu. Bu kadar tahrik edici sebepleri g&ouml;ren Cafer &ldquo;Mehdi&rdquo; (a.s) inkar ediyorsa, acaba onun s&ouml;z&uuml;n&uuml; ve şahitliğini kabul etmek doğru mudur?</p>\n\n<p>\n	Caferin inkarını delil olarak kabul edenler ger&ccedil;ekte Hz. Muhammed (s.a.a)&rsquo;ın peygamberliğini inkar eden Ebu Leheb&rsquo;in inkarını delil olarak kabul eden bir kısım yahudi ve hıristiyanlar gibidirler. Hz. peygamber (s.a.a)&rsquo;in amcası Ebu Leheb, O&rsquo;nun (s.a.a) peygamber olduğunu ispat eden mucizeleri g&ouml;rmesine rağmen yine de Hz. Muhammed (s.a.a)&rsquo;in peygamberliğini inkar ediyrodu Halbuki Cafer ve Cafer gibilerin ger&ccedil;eği keşfetmesi &ccedil;okdu kolay bir şey değildir. &Ccedil;&uuml;nk&uuml; ger&ccedil;ek bu gibi insanlardan gizli tutuluyordu.</p>\n\n<p>\n	Kısaca şunu demek istiyorum, bu konuyu kabul etmeyenler Cafer b. Ali veya Ebu Cehl veya Ebu Lehebin inkarlarını delil olarak getirmezler. &Ccedil;&uuml;nk&uuml; onlar ne tarafsız bir alim ve nede islam fakihidirler. Aksine onlar avam ve cahillerdendirler.</p>\n\n<p>\n	3) Şii tarih yazarları ve şii olmayan tarih&ccedil;iler Cafer b. Ali&rsquo;nin yaşam ve ahlakını onun kardeşinin oğlu &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı inkar etme sebeplerini ve neden halifeyi İmam Mehdi (a.s)&rsquo;a ve şiilerine karşı tahrik ettirdiğini nakletmişlerdir. Eğer bende onları burada nakledersen durum a&ccedil;ığa &ccedil;ıkacak ve Caferin k&ouml;t&uuml; niyyetini herkes anlayacaktır. Ama bir ka&ccedil; sebepten dolayı bunları aktaramıyorum. Bu sebeplerden biri şudur: Bug&uuml;n Caferin soyundan gelen bir &ccedil;ok insan var ki onlar İmam Mehdi (a.s) ve Onun y&uuml;ce makamını kabul edip, iman getirmişlerdir. Hatta yaptığım araştırmalar sonucunda diyebilirim onların hepsinin inancının &ldquo;imamiyye&rdquo;nin inancı gibi olduğunu g&ouml;rd&uuml;m. Onlar İmam Mehdi (a.s)&rsquo;ın yaşadığını ve zuhurunu beklediklerini s&ouml;yl&uuml;yorlar. İslami inan&ccedil; ve insanın halaki yapısı, onların ge&ccedil;mişini burada a&ccedil;ıp, daha fazla rencide etmememi gerektirmektedir.</p>\n\n<p>\n	Sonra burada verdiğim cevaplar, İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olduğunu inkar eden &ldquo;Mutezili&rdquo;, &ldquo;Haşeviye&rdquo;, &ldquo;Zeydiye&rdquo;, &ldquo;Hariciler&rdquo; ve &ldquo;Murcie&rdquo; gibi dar d&uuml;ş&uuml;nceli fırkalar i&ccedil;in yeterlidir. Caferin yaşamına ve ahlağına ayrıca değinmeye gerek yoktur.</p>\n\n<h2>\n	&Uuml;&Ccedil;&Uuml;NC&Uuml; ELEŞTİRİN VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Hasan Askeri (a.s) &ouml;l&uuml;m d&ouml;şeğinde iken annesi &ldquo;Hadis&rdquo; (&Uuml;mm-&uuml;l Hasan)&rsquo;e vakıflarını ve mallarını vasiyet etmiş onlarda tasarruf etme hakkını ona vermiştir. Bu İmam Askeri (a.s)&rsquo;ın oğlu olmadığının delilidir.</p>\n\n<p>\n	Bu eleştiri de zayıf ve temelsizdir. Buna dayararak İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olmadığı ispat edilemez. &Ccedil;&uuml;nk&uuml; İmam Askeri (a.s) annesine vasiyette bulunmuşsa bunun sebebi oğlunun doğumunu gizlemek, onun kanının d&ouml;k&uuml;lmesini helal bilenlerden saklamak i&ccedil;indi. Eğer vasiyetinde ondan bahseder veya onun kedisine direk olarak vasiyet etseydi, o zaman asıl ve y&uuml;ce hedef olan &ldquo;Mehdi&rdquo; (a.s)&rsquo;ın gerekli ve m&uuml;nasip bir zamana kadar korunması hedefi tehlikeye d&uuml;şerdi. Hatta İmam (a.s) vasiyetinde halifeye yakın olan &ldquo;Mevla Vasık&rdquo;, &ldquo;Mevla Muhammed b. Me&rsquo;mun&rdquo; ve &ldquo;Feth b. Abdrabbih&rdquo; gibi saray adamlarının adının da getirdi ki, vasiyet Abbasiler tarafından muteber sayılsın ve oğlunun varlığını hususunda ş&uuml;phe uyanmasın. Bu şekilde onların &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı aramalarına engel olmak ve şiileri onun varlığına ve imametine inanma ittihamından uzak tutmak istiyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Yukarıda s&ouml;ylenenlerden şu anlaşılmaktadır: Her hangi Birisi, İmam Askeri (a.s)&rsquo;ın anesine yaptığı vasiyeti dayarak İmamiyyenin inancını batıl etmeye &ccedil;alışır ve İmam (a.s)&rsquo;ın gizlide yaşayan oğlunu inkar ederse bu durum onun d&uuml;ş&uuml;nme ve anlama kapasitesinden yokson olduğunu g&ouml;stermektedir. Bu şahısın &ouml;nemli işlerde tedbir alan akıllı insanların matodundan haberi yoktur. İnsanlar, işlerinde her zaman b&ouml;yle yollara başvurular.</p>\n\n<h2>\n	MANSUR, 6. İMAM (A.S)&rsquo;IN VASİSİ OLUYOR</h2>\n\n<p>\n	Şii tarih&ccedil;ilerinin hepsi ş&ouml;yle yazıyorlar: Şiilerin 6. İmamı İmam Cafer b. Muhammed vefatı esnasında 4. kişiyi kendisine vasiy olarak se&ccedil;ti.</p>\n\n<p>\n	Birincisi zamanın halifesi Mansur, ikincisi halifenin veziri Rabi&rsquo;, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; hanım Hamide Berberi, d&ouml;rd&uuml;nc&uuml;s&uuml; ise oğlu İmam Musa Kazım (a.s) dır.</p>\n\n<p>\n	Bu d&ouml;rd&uuml;ne b&uuml;t&uuml;n mal ve vakıflarından tasarruf etme hakkı verdi. &Ouml;teki &ccedil;ocuklarının vasilik iddiasında bulunacağını bileliği i&ccedil;in vasiyetinde onlardan onların ismini vasiyetinde zikretmiş olsaydı s&ouml;zkonusu bu durum onların iddialarını g&uuml;&ccedil;lendirecekti. Eğer İmam Musa Kazım (a.s) fazilet, kemal, z&uuml;hd ve rehberlikte meşhur olmayıp, İmam Mehdi (a.s) gibi tanınmamış olsaydı ş&uuml;phesiz ki İmam Cafer-i Sadık (a.s) onun adını vasilerinin i&ccedil;inde getirmezdi. İmam Cafer-i Sadık (a.s)&rsquo;ın vasiyeti bu şekilde etmesi, ger&ccedil;elk vasi ve halifesi olan İmam Musay-ı Kazım (a.s)&rsquo;ı korumak, Mansurun hususiyetinden uzak tutmak i&ccedil;indi.</p>\n\n<p>\n	Bu olay, İmam Hasan Askeri (a.s)&rsquo;ın İmam Mehdi (a.s)&rsquo;ı zamanın rejiminin zararlarından korumak i&ccedil;in gizlemesi geretiğini başka bir delildir.</p>\n\n<h2>\n	D&Ouml;R&Uuml;N&Uuml;C&Uuml; ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen 4. eleştirisinde ş&ouml;yle diyor: İmam Hasan Askeri (a.s) oğlunu duyduğu endişeden dolayı gizlemişi kimseye Onun doğumnu ve yaşamını bildirmemişse, &ouml;yleyse bunu kendisinden &ouml;nceki İmamlar (a.s)&rsquo;ın da yapması gerekirdi. &Ccedil;&uuml;nk&uuml; &ouml;nceki İmamlar (a.s) kendi zamanlarındaki halifeler tarafından daha &ccedil;ok baskı altında olup, tehdit ediliyorlardı. Halifelerin İmamlar (a.s) ve şiilere karşı davranış daha şiddetli idi. Ama İmam Hasan Askeri (a.s) ve oğlunun zamanında şiiler daha &ccedil;ok ve daha zengindiler; dolayısıyla endişlemesine gerek yoktu.</p>\n\n<p>\n	Bu eleştiri de &ccedil;ok temelsiz bir eleştiridir. İmam Askeri (a.s)&rsquo;ın oğlunun doğumunu ve yaşadığını gizlemesi ve şiilere bile Onun adını s&ouml;ylememesi hatta işaret edilmesine dahi izin vermemesinin sebebi şudur. Halifeler &ouml;nceki İmamların (a.s) saltanat işlerine karışmadıklarını ve onların aleyhine silahlı kıyamlara izin vermediklerini biliyorlardı. İmamlar şialara tekiyye etmelerini tavsiye ediyorlardı. İmamları kendi yakınlarından bazıları silahlı m&uuml;cadele etmek istediklerinde bunu şiddetle kınıyor ve bir ka&ccedil; şart ger&ccedil;ekleşmeden silahlı m&uuml;cadelenin yapılmayacağını s&ouml;yl&uuml;yorlardı. Bu olaylar şunlardı:</p>\n\n<p>\n	1) &Ouml;ğle vakti g&uuml;neşin durması</p>\n\n<p>\n	2) G&ouml;kten &ouml;zel bir şahsın adının işitilmesi</p>\n\n<p>\n	3) Beyda&rsquo;da bir ordunun toprağa g&ouml;m&uuml;lmesi</p>\n\n<p>\n	Bu olaylar ger&ccedil;ekleştiği zaman son hak rehber zalim ve batıl devletleri yok etmek i&ccedil;in silahlı m&uuml;cadelesini başlatacaktır. Bu y&uuml;zden o zamanın halifeleri imamlar (a.s)&rsquo;ın varlığına ve onları tebliğ edenlere &ccedil;ok ehemmiyet vermezlerdi. Ayrıca silahlı kıyamlara yeltenen veya silahlı kıyamlara olumlu cevap veren şii &ccedil;ok azdı.</p>\n\n<p>\n	Ama İmam Hasan Askeri (a.s)&rsquo;ın vefatından sonra artık İmamların (a.s) sessizlik d&ouml;nemi bitiyor ve sılahlı kıyamı başlatacak bu işi kesinlikle yapacak imam (a.s)&rsquo;ın d&ouml;nemi başlıyordu. Bu durum, Onun (a.s) yakalanıp şehid edilmesi sebebini şiddetlendiriyordu. İmam Mehdi (a.s)&rsquo;ın d&ouml;nemindeki halifeler, eğer Onu &ouml;ld&uuml;r&uuml;rlerse &ouml;nemli ve tehlikeli bir kıyamı yokedeceklerdi.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	BEŞİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Mehdi (a.s)ın doğumundan bu g&uuml;ne kadar uzun bir s&uuml;re ge&ccedil;mesine rağmen kimse O&rsquo;nu g&ouml;rmemiş, yakınlarındanda hi&ccedil; Onun nerede olduğu hususunda bilgisi yok. Bu durum normalın dışında olan bir şeydir. &Ccedil;&uuml;nk&uuml; bir insan, d&uuml;şmanın korkusundan veya başka bir sebepten dolayı gizleniyorsa, onun gizlenme s&uuml;resi genellikle 20 yıldan &ouml;teye ge&ccedil;mez. Sonunda gizlendiği yerin neresi olduğu bilinir. Hatta gizli oluğu bu s&uuml;re i&ccedil;inde yakınları ve g&uuml;vendiği dostları onu g&ouml;rmeye gider, onun durumundan haberdar olurlar.</p>\n\n<p>\n	Bu eleştiride bir ka&ccedil; y&ouml;nden rededilmiştir:</p>\n\n<p>\n	1) Şiilerden g&uuml;venilir bir grup İmam Hasan Askeri (a.s)&rsquo;ın&nbsp; sırdaşı olup, Onunla şiilerin arasında vasıta idiler. Onları, İmam Mehdi (a.s)&rsquo;la g&ouml;r&uuml;ş&uuml;p, Ondan &ccedil;eşitli h&uuml;k&uuml;m ve meseleler nakletmişlerdir. Şiilerden aldıkları malları İmam (a.s)&rsquo;a teslim ediyorlardı. Osman b. Saide Amri, onun oğlu Muhammed b. Osman bu g&uuml;venilir vasıtalardandır. Yine &ldquo;Beni Said&rdquo; ve &ldquo;Beni Mehziyar&rdquo; Ahvazda, &ldquo;Ben-il Rukuli&rdquo; Kufede, &ldquo;Ben-i Nevbaht&rdquo; Bağdatta ve bazılarıda Kum, Kazvin v.s. b&ouml;lgelerdeki vasıtalardandırlar.Onların hepsi İmamiyye ve Zeydiye&rsquo;nin i&ccedil;inde meşhur olup, Ehl-i S&uuml;nnetin &ccedil;oğunluğu tarafındanda tanınmaktadırlar. Onlar akıllı, emin, d&uuml;ş&uuml;nen, bilgin ve siilerin ve şii olmayanların itimat ettiği insanlardı. Hatta halifeler bile onlara saygı g&ouml;sterirlerdi. &Ccedil;&uuml;nk&uuml; Onlar faziletli ve adildiler. &Ouml;yleki halife d&uuml;şmanların onlara ettiği ittihamlara asla itina etmezdi. Onlar hassas olan siyasi inan&ccedil; ve g&ouml;r&uuml;şleri beyan etmezlerdi. D&uuml;şmanın eline bahane verecek hi&ccedil; bir s&ouml;z s&ouml;ylemezlerdi.</p>\n\n<p>\n	2) Daha Mehdi (a.s) d&uuml;nyaya gelmeden yıllar &ouml;nce peygamber (s.a.a) ve İmamlar (a.s), Onun kıyam etmeden &ouml;nce biri k&uuml;&ccedil;&uuml;k biri de b&uuml;y&uuml;k olmak &uuml;zere iki ğaybetinin olacağını olacağını haber vermişlerdi. B&uuml;y&uuml;k gaybeti &ccedil;ok uzun olacaktır. Ğaybet-i Suğra (k&uuml;&ccedil;&uuml;k ğaybet)da &ouml;zel dostları Onun haberlerini yerini başkalarına s&ouml;yleyeceklerdir. Ğaybet-i Kubra (b&uuml;y&uuml;k ğaybet) da ise m&uuml;&rsquo;min ve takvalı insanların dışında kimse Onun yerini bilmeyecek, Ondan haber alamayacaktır.</p>\n\n<p>\n	Bu konudaki hadisler, İmam Askeri babası ve ceddi (a.s) daha d&uuml;nyaya gelmeden şiilerin hadis kitaplarında nakledilmiştir. İki ğaybetin ger&ccedil;ekleşmesi, bu hadislerin ve İmamiyyenin inancının doğru olduğunu ortaya koymuştur.</p>\n\n<p>\n	3- Dini bir gereklilikten dolayı g&ouml;zlere g&ouml;r&uuml;nmeyen bir insanın hangi delile dayanarak mutlaka yakınları veya g&uuml;vendiği dostları tarafından yerinin bilinmesi gerektiği iddia olunuyor? Bir &ccedil;ok insan vardı ki gizlendikleri zaman kimsenin haberi olmadı. Bu gibi insanların bazılarını aşağıda &ouml;rnek olarak getiriyoruz:</p>\n\n<p>\n	A) M&uuml;sl&uuml;man ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi, semavi dinlerin takip&ccedil;ilerinden Hz. Musa (a.s)&rsquo;dan &ccedil;ok &ouml;nce gelen Hızır (a.s) adında bir peygamberin g&ouml;zlerden saklandığını ve bu g&uuml;ne kadarda yaşadığını naklediyorlar. Kimse onun yerini keşfedememiş, onunla irtibatı olanlardan daha onun hakkında haber alammıştır. Sadece Kur&rsquo;an-ı Kerim onunla, Hz. Musa (a.s) arasında ge&ccedil;en bir olayı kısaca aktarmıştır. Bazı tarih&ccedil;ilerde, Onun takvali insanlardan bazılarına tanınmayan bir şekilde g&ouml;r&uuml;nd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Halkın da bir kısmı ş&ouml;yle diyor: Bazı takvalı insanlar onu g&ouml;rm&uuml;şlerdir, ama tanıyamamışlardır. Ondan ayrıldıktan sonra, O şahsın Hz. Hızır (a.s) olduğunu anlamışlardır.</p>\n\n<p>\n	B) Kur&rsquo;an, Hz. Musa (a.s)&rsquo;ın Firavun rejiminin vatanından ka&ccedil;ıp gizlendiğini bu uzun s&uuml;re i&ccedil;inde kimsenin Onun şahsından ve yerinden haberi olmadığını beyan ediyor. Ancak peygamberliğe se&ccedil;ildikten kavmini davet i&ccedil;in Mısır&rsquo;a geri d&ouml;nd&uuml;.</p>\n\n<p>\n	C) Kur&rsquo;an-ı Kerim, &ldquo;Yusuf&rdquo; suresinde Hz. Yusuf (a.s)&rsquo;ın hikayesini ve Onun kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın peygamber olduğu ve kendisine vahiy nazil olduğu zaman ger&ccedil;ekleşmiştir. Kur&rsquo;an Hz. Yusuf (a.s)&rsquo;ın kayboluşunu, baba ve kardeşlerinin hi&ccedil; bir şekilde ondan haberleri olmadığını kaybolduğu sırada Onun Mısırın padişahı olduğunu buyuruyor. Kardeşleri defolaraca onu g&ouml;rm&uuml;ş ondan eşya almış ve onunla sohbet etmelerine reğmen kaybolan kardeşleri olduğunu anlayamamışlardır. Hz. Yakup oğlu Hz. Yusuf i&ccedil;in yıllarca ağladı. Bu ayrılık Hz. Yakup&rsquo;un bekini b&uuml;k&uuml;p zayıflattı. Sonunda g&ouml;zleri k&ouml;r oldu. Neticede birbirlerine kavuştular.</p>\n\n<p>\n	D) Hz. Yunus (a.s)&rsquo;ın hikayesi de şaşırta hikayelerden biridir. Hz. Yunus (a.s) bir m&uuml;ddet kavmine tebliğ etti. Kavmi Onu dinlemiyor ve Onunla alay ediyorlardı. Sonra onlarıne elinden firar etti. Onların arasından ayrıldığı s&uuml;re i&ccedil;inde Allah&rsquo;tan başka kimse onun yerini bilmedi. &Ccedil;&uuml;nk&uuml; Allah onu bir balığın karnında saklamıştı. Hz. Yunus burada uzun bir s&uuml;rel kaldı. Daha sonra Onu balığın karınından &ccedil;ıkarıp, sahilde bir ağacın altına attı. Hz. Yunus (a.s) ağacı ve o yeri tanımıyorud. Bu şekilde kaybolmak normalın dışında olan bir şeydir. Ama bu olay Kur&rsquo;an&rsquo;da beyan edilmiş ve b&uuml;t&uuml;n semavi dinlerin takip&ccedil;ileri bunu tarih kitaplarında nakletmişlerdir.</p>\n\n<p>\n	E) Bundan daha şaşırtıcı şey Ashabı Kehf&rsquo;in hikayesidir. Onların kavimlerinden ayrılıp, mağaraya gitmelerini Kur&rsquo;an nakletmiştir. Kur&rsquo;an bu hikayeyi ş&ouml;yle anlatıyor: Onlar, k&ouml;pekleriyle beraber mağaraya gittiler. K&ouml;pekleri mağaranın ağzında başını &ouml;n ayaklarının &uuml;st&uuml;ne koyup oturdu. Onlar 309 yıl mağarada kaldılar. Normal olarak uyuyan bir insan gibi o tarafa bu tarafa d&ouml;n&uuml;yorlardı. Bu s&uuml;re i&ccedil;inde g&uuml;neşin onlara yansıması ve r&uuml;zgarın &uuml;stelerine esmesi bir zarar vermemiş ve salim kalmışlardır. Benden telerinde hi&ccedil; bir zayıflık ve kokuşma olmamıştı. Sonra Allah-u Teala onları uyandırdı. İ&ccedil;lerinden birini kendi zamanlarının ge&ccedil;erli olan parasıyla yiyecek alması i&ccedil;in şehire g&ouml;nderdiler.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın uyurduğu gibi bu s&uuml;re i&ccedil;inde kimsenin onlardan haberi yoktu.</p>\n\n<p>\n	B&ouml;yle bir olay normal olarak imkansız bir şeydir. Ama eğer Kur&rsquo;an&rsquo;da a&ccedil;ıkca gelmeseydi bu olayı maddecilerin inkar ettiği gibi bizim muhaliflerimiz de mutlaka inkar ederlerdi.</p>\n\n<p>\n	F) Şaşırtıcı olaylardan bir başkası Uzeyr (veya başka bir rivayete g&ouml;re Urmiya)in hikayesidir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Onun hikayesi Kur&rsquo;an&rsquo;da ve &ouml;teki semavi kitaplarda gelmiştir. Yahudiler ve hıristiyanlar onun peygamber olduğuna inanıyorlar. Olayın &ouml;zeti ş&ouml;yledir: O bir şehirden ge&ccedil;iyordu. O şehirin yıkılıp, viraneye d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;. Kendi kendisine ş&ouml;yle dedi: Allah, yıllar &ouml;ncesinden &ouml;len ve hi&ccedil;bir eseri klmayan insanları nasıl diriltmektedir?</p>\n\n<p>\n	Allah onları nasıl dirilteceğini ispatlamak i&ccedil;in onu 100 yıl &ouml;l&uuml; bırakmıştı. Sonra diriltti. Yanında getirdiği yiyecekleri bozulmamış eşeğide ilk otlar halinde &ouml;ylece kalmıştı. Onlarda hi&ccedil; değişiklik olmamıştı.</p>\n\n<p>\n	Allah ş&ouml;yle buyurdu: Yiyeceğine bak hi&ccedil; bozulmamış. &Ouml;l&uuml; insanların bedenlerine de bak, onun zerrelerini topraktan &ccedil;ıkarıyor, bir birlerine ekliyor ve onlara et giydirerek ilk haline getiriyoruz. Uzeyr, &ouml;l&uuml;lerin dirilme olayını g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Allah&rsquo;ın g&uuml;c&uuml;n&uuml;n herşeye yettiğini anladım.&rdquo;</p>\n\n<p>\n	Daha &ouml;ncede s&ouml;ylediğimiz gibi bu hikaye Kur&rsquo;an&rsquo;da gelmiştir. Kitap ehli&rsquo;de buna inanıp, onu nakletmişlerdir. Bu olayında normal şartlarla uyuşan hi&ccedil;bir yanı yoktur. Bu y&uuml;zden maddeciler onu şiddetle inkar etmişlerdir. Halbuki İmam Mehdi (a.s)&rsquo;ın ğaybeti akıla ve normala daha uygundur. Bu hikayenin benzeri dinlerin tarihini anlatan kitaplarda &ccedil;ok nakledilmiştir.</p>\n\n<p>\n	Tarih yazarları ş&ouml;yle naklediyorlar: Fars padişahları &uuml;lkelerinin durumunu g&ouml;z &ouml;n&uuml;ne alarak uzun zamanlar haklarından gizleniyorlardı ve bu ğaybet s&uuml;resi i&ccedil;inde kimse onların yerini ve durumunu bilmemekteydi. Uzun bir s&uuml;re sonra &uuml;lkelerine d&ouml;n&uuml;yorlardı. Bu olayların benzeri Hind ve Rum padişahlarının i&ccedil;inde de vardı. Onlarda tarih kitaplarında nakledilmiştir. Bunların hepsi normalın dışında olan şeylerdir. Biz onları burada aktarmayacağız. &Ccedil;&uuml;nk&uuml; cahil eleştirici, bunları sırf normalın dışında olduğu i&ccedil;in inkar edecektir. Bu y&uuml;zden sadece Kur&rsquo;an&rsquo;daki hikayeleri naklettik. Bu hikayelerde kimsenin ş&uuml;phesi yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;sl&uuml;manların hepsi onu Allah&rsquo;ın bilip, doğruluğun da birlik etmişlerdir.</p>\n\n<h2>\n	ALTINCI ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın oğlunun h.k. 260&rsquo;lı yıllarda d&uuml;nyaya gelmesi h.k. 1411 yılında olduğumuz bu yıla kadar yaşaması ve hi&ccedil; bir şekilde zayıf yaşlı ve g&uuml;&ccedil;s&uuml;z olmaması imkansız bir şeydir.&Ouml;zellikle imamiyyenin iddiasına g&ouml;re zuhur edeceği zaman tam bir gen&ccedil;, aklı kamil ve g&uuml;&ccedil;l&uuml; olacaktır. Bu normalın dışında olan bir şeydir.</p>\n\n<p>\n	Bu eleştiride &ouml;ncekiler gibi zayıf bir eleştiridir. &Ccedil;&uuml;nk&uuml; iddia ger&ccedil;i bu asırdaki insanların şartlarının aksinedir ama hi&ccedil; bir şekilde ge&ccedil;miş asırlardaki insanların şartlarının zıddına değildir. Şimdi ger&ccedil;eğin iyi anlaşılabilmesi i&ccedil;in &ouml;m&uuml;rleri b&ouml;ylesine uzun olanları şahit olarak getireceğim:</p>\n\n<p>\n	1) Alim ve tarih&ccedil;ilerin hepsi Hz. Adem (a.s)&rsquo;ın &ouml;mr&uuml;n&uuml;n yaklaşık 1000 yıl olduğunu s&ouml;yl&uuml;yorlar. Halbuki yaratıldığı g&uuml;nden, ta &ouml;ld&uuml;ğ&uuml; g&uuml;ne kadar onda asla bir değişiklik olmamıştı. &Ccedil;ocukluk, gen&ccedil;lik, yaşlılık kudret ve ilmin azal &ccedil;oğulması gibi insanlarda normal olan onda olmadı. &Ouml;l&uuml;nceye kadar bir yaratılış ve surette idi.</p>\n\n<p>\n	&Ccedil;ok acap olan bir başka nokta, onun &ouml;teki insanlar gibi yaratılışı bir anne ve babadan değildi. Alluh-u Teala, Onu topraktan yarattı.</p>\n\n<p>\n	2) Kur&rsquo;an, Hz. Nuh (a.s)&rsquo;ın 950 yıl, kavmini Allah&rsquo;a topmaya davet ettiğini a&ccedil;ık&ccedil;a buyurmaktadır. Ondan &ouml;ncede uzun yılları yaşamıştı. Ama ne zayıflamış, ne yaşlanmış, ne g&uuml;&ccedil;s&uuml;zleşmiş ve nede aciz ve cahil olmuştur. M&uuml;sl&uuml;man bilginler Hz. İbrahim (a.s)&rsquo;dan &ouml;ncesine kadar insanların yaşlanmadığını s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Bu konuyu maddeciler inkar etmektedirler. Ama semavi dinlerin takip&ccedil;ileri bunun doğru olduğuna inanıyorlar.</p>\n\n<p>\n	3) Tarih Arap ve diğer milletlerin i&ccedil;in de, bir &ccedil;ok uzun &ouml;m&uuml;rl&uuml; insanın yaşama savaşları konuşmaları ve şiirleriyle doludur kimsenin bundan ş&uuml;phesi yoktur.</p>\n\n<p>\n	insanların bir kısmının adını &ldquo;el- izah fil- İmamet&rdquo; adlı kitabımda getirdim. Onların hepsinin adını &ouml;ğrenmek isteyenler tarih ve biyografi kitaplarına baş vurabilir. Bu kitapları padişahların, emirlerin, bilginlerin vb. gibilerin k&uuml;t&uuml;phanelerinde bulabilirsiniz. Burada onların hepsinin adını getirme imkanı olmadığından, sadece bir ka&ccedil;ının adını getireceğim.</p>\n\n<p>\n	Onlardan biri &ldquo;Lokman b. Aad&rdquo; dır. Tarih&ccedil;ilerin nakline g&ouml;re 3500 yıl yaşamıştır. Bazıları onun &ouml;mr&uuml;n&uuml;n 7 akbabanın &ouml;mr&uuml; kadar olduğunu s&ouml;yl&uuml;yorlar. Ş&ouml;yle ki, o akbabalardan birini yoklayıp, dağlık b&ouml;lgede saklayıp, b&uuml;y&uuml;t&uuml;yordu. O &ouml;ld&uuml;ğ&uuml; zaman bir başkasını yoklayıp terbiye ediyor ve &ouml;l&uuml;nceye kadar saklıyordu. Bu şekilde 7 tane akbabayı &ouml;m&uuml;rlerinin sonuna kadar sakladı. Son akbaba &ldquo;Lebed&rdquo; idi. O en uzun yaşayan akbaba idi.</p>\n\n<p>\n	Meşhur şair A&rsquo;şa, Lokman&rsquo;ın hakkında ş&ouml;yle bir şiir yazmıştı:</p>\n\n<p>\n	Kendin i&ccedil;in yedi tane akbabayı eğittin,</p>\n\n<p>\n	Biri gittiği zaman bir başkasını yakaladın</p>\n\n<p>\n	O kadar &ccedil;ok yaşadı ki, benim akbabalarım &ouml;lm&uuml;yorlar dedi.</p>\n\n<p>\n	Yaşayanların &ouml;mr&uuml; ebede kadar devam edecek mi?</p>\n\n<p>\n	Ve son akbaba t&uuml;ylerini d&ouml;kmeye başlayınca dedi ki</p>\n\n<p>\n	&Ouml;ld&uuml;n ve A&rsquo;dın oğlunu &ouml;ld&uuml;rd&uuml;n ve sen bunu bilmiyorsun.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml;lerden bir başkası Rabi b. Za&rsquo;b b. Vahab b. Buğeyz b. Malik b. Said b. Adiy b. Fezare&rsquo;dir. O, 340 yıl yaşamaıştır. Peygamber-i Ekrem (s.a.a) de g&ouml;rm&uuml;şt&uuml;r. Şu şiir ona aittir.</p>\n\n<p>\n	Kiş geldiği zaman beni &ccedil;ok kouyun</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; kış yaşlı adam g&uuml;&ccedil;s&uuml;z ediyor.</p>\n\n<p>\n	Ama kış gidip, g&ouml;k sakinleştiği zaman</p>\n\n<p>\n	İnce bir c&uuml;bbe onun i&ccedil;in yeterlidir</p>\n\n<p>\n	Birisi 200 yıl yaşadığı zaman</p>\n\n<p>\n	Onun b&uuml;t&uuml;n hoşnutluklarının sonu gelmiştir.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml; olanlardan bir diğeri Mustevğer b. Rabia Kaab dır. 333 yıl yaşamıştır. Bu şiiri &ouml;mr&uuml;n&uuml;n uzun olması hakkında yazmıştır.</p>\n\n<p>\n	Ş&uuml;phesiz ki &ccedil;ok yaşamaktan bıktım.</p>\n\n<p>\n	&Uuml;&ccedil; y&uuml;z yıl boyunca &ouml;m&uuml;r ettim</p>\n\n<p>\n	Y&uuml;z yıl daha ardından geldi.</p>\n\n<p>\n	Buna ilave olarak ayların g&uuml;nleri &ouml;l&ccedil;&uuml;s&uuml;nde</p>\n\n<p>\n	Yine yaşadım.</p>\n\n<p>\n	Eksem b. Seyfi Esedi&rsquo;de uzun &ouml;m&uuml;rl&uuml;lerdendir. O, 380 yıl yaşamıştır peygamber-i Ekrem (s.a.a) zamanında da yaşamış ve ona iman getirmiştir. Ama Resulullah (s.a.a) le g&ouml;r&uuml;şememiştir. Eksem den bir &ccedil;ok tarihi hikayeler &ouml;zl&uuml; s&ouml;zler ve hutbeler naklolmuştur. Bu şiir onundur:</p>\n\n<p>\n	Birisi doksan yıl yaşasa ve y&uuml;z yıl,</p>\n\n<p>\n	Eğer yaşamdan bıkmamışsa muhakkak ki o cahildir</p>\n\n<p>\n	Şimdiye kadar iki y&uuml;z&uuml;n yıl yaşadım</p>\n\n<p>\n	Ama bana bir ka&ccedil; gece gibi geldi.</p>\n\n<p>\n	Sefi b. Riyah b. Eksem 276 yıl yaşayan bir başka uzun &ouml;m&uuml;rl&uuml; insandır. Babası sabırlı diye meşhur olan Eksem dir. Onun aklı ve fikri asla değişmedi. Mutlemiş Yeşkeri onun hakkında şu şiiri yazmıştır:</p>\n\n<p>\n	Sabırlı i&ccedil;in şimdiye kadar yere bastan vurulmadı,</p>\n\n<p>\n	Ve insan bilmek i&ccedil;in bir şey &ouml;ğreniyor</p>\n\n<p>\n	Zabire b. Said b. Saad b. Sehm b. Amr, 220 yıl yaşayan insanlardan bir diğeridir. Asla yaşlanmadı. İslamın doğuşuna şahit oldu, ama iman getirmedi. Ebu Hatem Rubasi, Utba&rsquo;dan ş&ouml;yle naklediyor: Zabire Sehmi, 220 yaşında &ouml;lmesine rağmen sa&ccedil;lar siyah dişleri ise sağlam kalmıştı. Amcasının oğlu, &ouml;ld&uuml;ğ&uuml; zaman ş&ouml;yle bir şiir yazmıştır:</p>\n\n<p>\n	Zabire Sehmi &Ouml;ld&uuml;kten sonra kim &ouml;l&uuml;m&uuml; tatmayacaktır</p>\n\n<p>\n	&Ouml;yle bir halde &ouml;ld&uuml; ki yaşlanmamıştı ve &ouml;lmesi beklenmiyordu.</p>\n\n<p>\n	&Ouml;yleyse hazır olun, &ouml;l&uuml;m haber vermeden sizi gelip bulmasın</p>\n\n<p>\n	Derid b. Samme &Ccedil;eşmi, 200 yıl yaşayan uzun &ouml;m&uuml;rl&uuml;lerdendir. İslamın doğuşunu g&ouml;rd&uuml; ama M&uuml;sl&uuml;man olmadı. Huneyn savaşında m&uuml;şriklerin &ouml;nde gelen komutanlarından idi. Orada M&uuml;sl&uuml;manlar tarafından &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Muhammed b. Utban b. Zalim b. Zubeydi adındaki şahıs 253 yıl yaşamıştır.</p>\n\n<p>\n	Amr b. Hameme-i busi, 400 yıl yaşamıştır. Şu şiir o yazmıştır:</p>\n\n<p>\n	O kadar &ccedil;ok yaşadım ki sanki ben,</p>\n\n<p>\n	Yılan vurmuş gibi gecesi bitmeyen gibiyim.</p>\n\n<p>\n	&Ouml;l&uuml;m hen&uuml;z beni bulmamıştır. Oysa</p>\n\n<p>\n	Ge&ccedil;ti &uuml;zerimden o g&uuml;zel ve baharlı yıllar.</p>\n\n<p>\n	&Uuml;&ccedil; asır ge&ccedil;irdim şimdiye kadar,</p>\n\n<p>\n	Şu anda d&ouml;rd&uuml;nc&uuml;s&uuml; de bitmek &uuml;zere.</p>\n\n<p>\n	Hars b. Mezamiz Cerhemi uzun &ouml;m&uuml;rl&uuml; olan insanlardandır. Aşağıdaki şiir ona aittir:</p>\n\n<p>\n	Akabe-i Hacun&rsquo;la Safa arasın hi&ccedil;bir zaman</p>\n\n<p>\n	Eksik olmadı kabilemizin i&ccedil;indeki sevfi sanki</p>\n\n<p>\n	Geceleri yatmak aralıksız devam etti sanki</p>\n\n<p>\n	Ama hayır, Mekkeliydik biz ve yıllar avare etti bizi ve avare etti bizi d&uuml;ş&uuml;ncesiz ve hatalı cedlerimiz.</p>\n\n<p>\n	Salman-i Farisi herkesin, hatta M&uuml;sl&uuml;man olmayanların dahi kabul ettiği uzun &ouml;m&uuml;rl&uuml;lerdendir. M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan alimlerin &ccedil;oğu onun Hz. İsa (a.s) dahi g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Resulullah (s.a.a) den sonra &Ouml;mer&rsquo;in halifeliğinin ortalarına kadar yaşamına devam etmiştir.</p>\n\n<p>\n	İranlı tarih&ccedil;iler, İran&rsquo;ın eski padişahların, &ouml;m&uuml;rlerinin yukarıda adları ge&ccedil;enlerden daha uzun olduğunu s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Onlar ş&ouml;yle yazıyorlar: &ldquo;Ceşn Mehrgan, uzun &ouml;m&uuml;rl&uuml; padişahlardan biridir. O 2500 yıl yaşamıştır.&rdquo;</p>\n\n<p>\n	Ben bu padişahların adını &uuml;&ccedil; sebepten dolayı burada getirmedim: Arapların uzun &ouml;m&uuml;rl&uuml; olanları farsların kinden daha &ccedil;okur 2) Arapların uzun &ouml;m&uuml;rl&uuml; olanları zamanımıza daha yakındılar. 3) Arap alimleri, bu insanların (yani uzun &ouml;m&uuml;rl&uuml; arapların) yaşadığı konusunu kabul ediyorlar. Ama farslar, fars padişahlarının b&ouml;ylesine uzun &ouml;m&uuml;rl&uuml; olup-olmadıkları konusunda ihtilafa d&uuml;şm&uuml;şlerdir. Bazıları kabul ediyor bazıları ise reddediyorlar.</p>\n\n<p>\n	Yukarıda adını saydığımız insanlar tarih kitaplarında adları ge&ccedil;en uzun &ouml;m&uuml;rl&uuml; insanlardan bazılarıdır. İnsanların uzun &ouml;m&uuml;rl&uuml; olmasının imkan konusunda kimsenin ş&uuml;phesi yoktur. B&ouml;yle bir şeyin ger&ccedil;ekleştiği de kesindir. Uzun &ouml;m&uuml;rl&uuml; insanların olamayacağını s&ouml;yleyenler, sadece Allah&rsquo;ı inkar edenlerle bazı astronomlardır. Ama semavi dinlerin takip&ccedil;ilerin hepsi bunu kabul ediyorlar.</p>\n\n<h2>\n	YEDİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamın toplumdaki rol&uuml; İslamın şeriatını ve &uuml;mmetin korumdetır. Eğer imimiyyenin dediği gibi imam gaybete &ccedil;ekilirse b&uuml;t&uuml;n ceza ve h&uuml;k&uuml;mlerin askıya alınması gerekir. &Ouml;rneğin cihad ve buna benzer bir &ccedil;ok h&uuml;km&uuml;n emrini sadece imam verir, oda olmayınca bu emri verecek kimse kalmaz ozaman da artık ona ihtiya&ccedil; klmıyacaktır. Dolayısıyla b&ouml;yle bir imamın varlığıyla yokluğu arasında fark s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu eleştiri de bir ka&ccedil; sebepten dolayı temelsizdir:</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Hakka davet ve İslam&rsquo;ı tebliğ etmek herhangi bir şahısla sınırlı değildir. Bu b&uuml;t&uuml;n M&uuml;sl&uuml;manların vazifesidir. Acaba Şiiler şimdiye &uuml;stlenmemişler midir? İmamın şahsın bu işi &uuml;stlenmesine gerek yoktur. Peygamberlerin daveti de her zaman takip&ccedil;ilerinin ve m&uuml;minlerin &uuml;zerine olmuştur. Davet bu y&ouml;ntemle de olabilir. İmamlar (a.s)&rsquo;ın tebliğ i&ccedil;in uzaklara gitmelerine veya başkalarının onların yanına gelmelerine ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Ceza ve h&uuml;k&uuml;mlerin uygulanması ve d&uuml;şmanlarla cihad etme konusuna gelince, bunlarda yine vakiller ve komutanların tarafından uygulanır. Bu işlerde hi&ccedil; bir zaman İmamlar (a.s)la sınırlı değildir. Bu y&uuml;zden peygamberlerin zamanında da vekiller ve komutanlar ciddi bir şekilde bu işleri yapıyorlardı. Bu işleri mutlaka kendimiz yapacağız demiyorlardı.</p>\n\n<p>\n	Şimdiye kadar anlattıklarımızdan şu anlaşılmaktadır: Şeriat ve İslam&rsquo;ın kanunlarını korumak ve gerektiği şekilde tebliğ etmek i&ccedil;in imamın varlığına ihtiya&ccedil; vardır. Eğer bu işleri &uuml;stlenecek birileri varsa İmam bu işi onlara bırakabilir veya kendisini gizleyebilir. Ama &uuml;mmetten hi&ccedil; kimse bu işi yapmaz ve hepsi hak ve doğru yoldan sapsalar o zaman imamın gizli kalmaya hakkı yoktur. Aksine ortaya &ccedil;ıkmalı ve şahsen bu işleri &uuml;stlenmelidir.</p>\n\n<p>\n	Bu konuun kendisi İmamın gerekli oluşunun felsefesini akli y&ouml;nden teşkil ispat etmektedir.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Akli a&ccedil;ıdan &uuml;mmetin hidayeti şeriat konularının ve emniyetin sağlanması i&ccedil;in Allah&rsquo;ın bir imam g&ouml;ndermesi farzdır. Eğer &uuml;mmet z&uuml;lme başvurup imamı &ouml;ld&uuml;rme amacını g&uuml;derse veya onun işlerine engel olmak isterse o zaman imam gayba &ccedil;ekilir ve &uuml;mmet i&ccedil;erisindeki işlerini durdurur. Buna sebep olan şeyde &uuml;mmetin bu tutumudur. Bunda &uuml;mmet su&ccedil;ludur. Doğacak her fesattan da yine &uuml;mmet sorumludur. Eğer Allah-u Teala&rsquo;nın kendisi İmamı vefat ettirir yada onu g&ouml;revlendirmezse bu karışıklığın sebebi olur. Bu durumda su&ccedil;lu ve sebep Allah olacaktır. Ama Allah-u Teala her t&uuml;rl&uuml; karışıklık ve fesattan m&uuml;nezzehtir. &Ouml;yleyse bu karışıklık ve fesadın asıl etkeni &uuml;mmetin kendisidir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	SEKİZİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyyenin gaib imam yani Hz. Mehdi (Aleyhisselam) hakkındaki iddiasının benzeri başka gruplarda da mevcuttur. Ama imamiyye onları kabul etmemektedir.</p>\n\n<p>\n	&Ouml;rneğin subaiyye fırkası Hz. Ali (Aleyhisselam) hakkında ş&ouml;yle diyor: Hz. Ali (Aleyhisselam) &ouml;lmedi, O gizli olarak yaşıyor.</p>\n\n<p>\n	Başka bir fırka olan Kisaiyye ş&ouml;yle diyor: Muhammed bin Hanefiyye &ouml;lmemiştir. O insanlardan gizli olarak normal yaşamını s&uuml;rd&uuml;rmektedir uygun bir zamanda zuhur edecektir.</p>\n\n<p>\n	Navusiye fırkasının ise ş&ouml;yle bir iddiası vardır. Cafer bin Muhammed hayattadır. Belirli bir zamanda zuhur edip silahlı bir kıyam edecektir.</p>\n\n<p>\n	İsmailiye fırkası İsmail bin Cafer bin Muhammed&rsquo;in asıl Mehdinin O olduğunu ve bir g&uuml;n ortaya &ccedil;ıkıp kıyam edeceğini iddia etmektedir.</p>\n\n<p>\n	İsmailiye fırkasına mensup bir takım insanlarda ş&ouml;yle demektedir: Muhmmed bin İsmail bin Cafer şu ona kadar yaşamaktadır.</p>\n\n<p>\n	Zeydiyye fırkası dahi imamları hususunda aynı g&ouml;r&uuml;ş&uuml; savunmaktadırlar. Hatta şahidenilen yer de atından d&uuml;ş&uuml;p &ouml;len Yahya bin &Ouml;mer hakkındada bu iddiayı yapmaktadırlar.</p>\n\n<p>\n	İmamiyye b&uuml;t&uuml;n fırkaların g&ouml;r&uuml;şlerini reddederek hepsini batıl olarak kabul etmektedir. &Ouml;yleyse imamiyyenin Hz. Mehdi (a.s) konusundaki iddiasıda batıldır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu gurupların iddialarını batıl etmek i&ccedil;in ortaya attığı deliller kendileri i&ccedil;inde ge&ccedil;erlidir. Dolayısıyla kendi inan&ccedil;larıda batıl sayılmalıdır.</p>\n\n<p>\n	CEVAP:</p>\n\n<p>\n	Bu eleştiride yersiz ve temelsizdir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu fırkaların gaybına inandığı kimselerin &ouml;ld&uuml;ğ&uuml; kati ve aşikar olan delillerle ispat olunmuştur. Sozkonusu gaybetine inanılan bu insanların hepsi imamların soyundan gelmişlerdir ve bunlarddan sonra gelen imamlar bunların &ouml;ld&uuml;ğ&uuml;ne şahit olmuşlardır.</p>\n\n<p>\n	Ayrıca bu şahısların &ouml;ld&uuml;ğ&uuml;ne dair diğer tarihi kaynaklarda da mevcuttur. Bunlar kesin olarak yakine eriştirecek delillerdir ve ş&uuml;pheye yer verecek hi&ccedil; bir durum yoktur. Kesin olan ve vuku bulmasında asla ş&uuml;phe edilmeyen işleri inkar etmek akıl sahipleri batıl saymakta ve reddetmektedirler. Bu insanların &ouml;ld&uuml;ğ&uuml;n&uuml; gerek belgelemektedir. Ama İmam Mehdi (a.s) &ouml;l&uuml;m&uuml;ne dair hi&ccedil; bir delil ve senet mevcut değildir. :Diğer fırkaların inandıkları şahıslar bu d&uuml;nyadan g&ouml;&ccedil;&uuml;p gitmişlerdir. Ama imam Mehdi (a.s) bu d&uuml;nyada yaşamına devam etmektedir. Diğer fırkaların iddiaları tarihi belgelerden yoksun ve hissi bir &ouml;zellik taşımaktadır. Ama İmamiyenin g&ouml;r&uuml;ş&uuml; bunun tam aksinedir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n tarihler İmam Mehdi (a.s) varlığını ve yayadığını inkar etmemektedir. Dolayısıyla diğer fırkalarla imamiyyeyi Mukayese etmek akıl karı bir iş değildir ve yapılan bu eleştiri de delilsiz ve burhansız olup hakikati tahrif etmekten &ouml;te bir şey değiştir.</p>\n\n<p>\n	Ayrıca İmamiyye bu iddiaları gaybet m&uuml;ddetinin uzunluğundan veya bu gibi gaybetlerin m&uuml;mk&uuml;n olamayacağından dolayı reddetmemektedir ki kendi inancıda batıl olmuş olan İmamiyye bunların &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne ve &ouml;ld&uuml;ğ&uuml;ne dair kesin deliller getirmektedir. Bunların &ouml;l&uuml;m&uuml;nde hi&ccedil; bir ilim, his ve vicdan ş&uuml;phe etmemektedir.</p>\n\n<p>\n	Nitekim onların bazılarının imameti, imamiyyenin inandığı usule g&ouml;re ispata ermemiş bazılarının da imam olduğunu hususunda hi&ccedil; bir tarihi belge, rivayet ve hadis bulunamamıştır. Onların bazılarının imam olmayışı kesindir. Tarih kaynaklar buna ş&uuml;pheye yer vermeyecek şekilde emindir. Dolayısıyla s&ouml;z konusu bu kişilerin gaybeti hi&ccedil;bir şeyi ne ispat ne de men edebilir.</p>\n\n<h2>\n	DOKUZUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyye Hz. Mehdi (a.s)&rsquo;ın gaybeti konusunda aykırılık zıdlığa du&ccedil;ar olmuşlardır. Bir taraftan Allah&rsquo;ın imam tayin edip, insanlık alemine g&ouml;ndermesini farz biliyorlar. &Ccedil;&uuml;nk&uuml; toplumun genel maslahatının korumak ancak Allah tarafından g&ouml;nderilen bir imamla m&uuml;mk&uuml;n olur. İmamın emir ve yasakları olmadan toplumda d&uuml;zen sağlanamaz insanların; i&ccedil;timai siyasi, iktisadi ve nizami g&uuml;c&uuml;n&uuml; dengede tutuacak ve herkesin hakkını koruyacak kimse ancak Allah&rsquo;ın g&ouml;nderdiği bir imam m&uuml;mk&uuml;n olur. &Ouml;te yandan Allah&rsquo;ın imama maslahat g&ouml;rd&uuml;ğ&uuml; zaman halkın g&ouml;z&uuml;nden kayıp olabileceği ve onlardan irtibatını kesebileceği iznini vermiştir. Bu iki g&ouml;r&uuml;ş&uuml;n birbiriyle &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml; ve zıt olduğu a&ccedil;ikardır.</p>\n\n<p>\n	Cevap: Bu eleştiride esassız ve batıldır. &Ccedil;&uuml;nk&uuml; bu eleştiriyi yapan kimselerin Allah&rsquo;ın fiilerindeki maslahat ve mefsedelerının niteliği ve niceliği hususunda bilgilerinin olmadığı anlaşılıyor. Zira hekim ve alim insanların hareketleri her zaman bir tartı ve &ouml;l&ccedil;&uuml; &uuml;zerinde harici olaylar değiştiği zaman onların hareketleri ve taranışlarında değişebilir.</p>\n\n<p>\n	&Ouml;rneğin alim ve hekim olan bir şahıs kendi &ccedil;ocuklarına, akrabalarına ve dostlarına iyi ahlak edep ve ilim &ouml;ğretiyor daha sonra maddi imkanları ve onların ticaret yapabilmesi i&ccedil;in gerekli olan şeyleri onların hizmetine sunuyor. Onlar bu sebeple hem maddi y&ouml;nden hem de manevi y&ouml;nden kimseye ihtiya&ccedil; duymazlar. Eğer bu kimseler halka karşı iyi ahlaklı edep ve ilim &ouml;ğrenmede &ccedil;aba harcarlarsa ve işlerinde dikkatli olarak &ccedil;alışılırsa Hekim ve alim olan bu şahıs maslahat gereği bu insanlara sunduğu imkanların devamını sağlar onların ahlak, ilim ve ticari y&ouml;nde gelişmeleri i&ccedil;in gerekli olan sebepleri hazırlar. Ama bunun aksine bu kimseler ilim, edep, ahlak ve marifet tahsil etmede kusur ederlerse kendi hizmetlerine sunulan maddi imkanlar iyi kullanmayıp iflas ederlerse uygunsuz davranışlarda bulunarak halkla olan irtibatlarını kırarlarsa tabii olarak bu hekim ve alim şahıs onlara ilim ve edep &ouml;ğretmekten sakınır ve sunduğu maddi imkanları geri &ccedil;eker. Burada g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hekim olan şahsın maslahata uygun olara yaptığı birbirinin tam zıddı olan iki ayrı hareketi vardır. Bu iki davranış aynı şahıslar &uuml;zerinde uygulanıyor. Farklı olan y&ouml;ntem her ikisi de yerli yerinde ve maslahata uygun olarak uygulanıyor ve tezatlık diye bir şey s&ouml;z konusu değildir.</p>\n\n<p>\n	Arif ve alim olan insanlar Allah&rsquo;ın tedbir ve hekimane s&uuml;nnetinin kullar arasında uygulanışının yukarıda verdiğimiz misal gibi olduğunu bilirler. Ş&ouml;yle ki Allah kullarına akıl ve d&uuml;ş&uuml;nme g&uuml;c&uuml; vermiştir. İnsanlar akıl ve fikir g&uuml;c&uuml;yle iyi ahlakı ve beğenilen y&ouml;ntemleri derk ederler.</p>\n\n<p>\n	Allah-u Teala peygamberler ve semavi kitaplar vasıtasıyla insanların iyi ahlaklı ve hayırlı ameller yapmalarını emretmiştir. Bu emir insanların maslahatı i&ccedil;in verilmiş bir emirdir. &Ccedil;&uuml;nk&uuml; insan ancak bu emirlere uymakla ebedi saadete ve kurtuluşa ulaşabilir.</p>\n\n<p>\n	Dolayısıyla eğer insan Allah&rsquo;ın verdiği bu aklı kullanarak onun emirlerine uyarsa Allah da gaybi yardımlarla onu destekler ve bu insana hak yolda ilerleyebilmesi i&ccedil;in gerekli hazırlar. Ama eğer insan akıl ve mantığı kullanmaz ve Allah&rsquo;ın emirlerine itaat etmez ise durumlar &ouml;ncekine nazil eder.</p>\n\n<p>\n	Bu iki iş muhtelif ve farklıdır maslahat bunu icap etmek olarak hi&ccedil; bir tezatlık mevcut değildir.</p>\n\n<p>\n	Allah inanları kendisine ve g&ouml;nderdiği peygamberlere iman etmeye davet etmiştir. Ş&uuml;phesiz Allah insanların maslahatına uygun olarak bu işi yapmıştır.</p>\n\n<p>\n	Ama eğer insanın canı tehlikeye d&uuml;şerse canını kurtarmak i&ccedil;in Allah ve peygamberlerini inkar ederse g&uuml;naha m&uuml;rtekip olmamıştır aksine yaptığı bu hareketle sevap kazanmıştır. Bu inkar maslahat gereği yapılmıştır. Maslahat durumlara ve insanların y&ouml;ntemlerinin değişmesiyle değişebilir. Allah kendisine iman getirilmesini emrediyor &ouml;te yandan mecburluk halinde inkar etme izni veriyor. Bu iki emirde maslahata uygun olarak verilmiştir.</p>\n\n<p>\n	Burada y&ouml;ntem yada vazifenin değiştirilmesi yani zalimlerin mecbur bırakmasıyla Allah&rsquo;ı inkar etmek alim ve inkarcıların hak olduğunu g&ouml;stermez. Belki onların yaptıkları bu zorlama &ccedil;irkin bir harekettir ve cezalarını &ccedil;ekeceklerdir.</p>\n\n<p>\n	Allah-u Teala hac ve cihadı insanlara farz etmiş uygu&nbsp; olarak karar kılmıştır. Eğer insan kudrete erişirse ve hi&ccedil; bir engelde s&ouml;z konusu değilse muhakkak bu işleri yerine getirmelidir. Ama bu iki emri yerine getirmek i&ccedil;in gerekli olan g&uuml;ce sahip değilse ve engelleyici etkenler ortada mevcutsa itaat etme gerekliliği ortadan kalkar &ccedil;&uuml;nk&uuml; maslahat bunu gerektirmektedir. Bu işe mani olanlarda akli, vicdani ve kanuni olarak cezalandırılıp azaba du&ccedil;ar olacaklardır.</p>\n\n<p>\n	Ş&uuml;phesiz Hz. Mehdi (a.s)ın gaybet ve zuhur meseleside bu olaylar gibidir. Ş&ouml;yle ki eğer kullar kendi imamına itaat eder gerekli olan vazifeyi yerine getirmede ve hak yolda ilerlemede ona yardımcı olurlarsa imam zuhur eder ve insanlar ona erişebilirler ş&uuml;phesiz imam b&ouml;yle bir durumda zuhur eder. &Ccedil;&uuml;nk&uuml; tedbir ve maslahat bunu iktiza etmektedir. Ama insanlar ona itaat etmeyip hak ve tekam&uuml;l yolunda yardımda bulunmazlarsa imamın insanların erişemeyeceği ve g&ouml;remeyeceği bir ortama yani gaybete &ccedil;ekilmesi doğal bir olaydır. İmamın gaybeti &ccedil;ekilmesi ziyan ve zarardır. Bunun sorumluluğunda onun gaybete &ccedil;ekilmesine sebep olanlar taşımaktadır. Buna sebep olan kimseler mantıksal olarak lanete layıktırlar. İmamın g&ouml;zlerden kaybolması bu y&ouml;ndedir. Ona yardım edecek bir kimse kalmaz ise oda yardım edecek birileri gelinceye dek gizliliğini devam ettirecektir.</p>\n\n<p>\n	Ayrıca bu eleştiriyi imamiyyeye yapan kimselerin &ccedil;oğusu Mutezilem Marcie Zeydiyye ve Ceriyye fırkasındadır. Onların yaptıkları bu eleştiri kendileri i&ccedil;inde ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; bunların imamet konusunda iki nazariyesi vardır. Onlardan bir kısmı &ouml;rneğin Bağdat daki Mutezile fırkası ve Marcielerin &ccedil;oğusu imamın varlığını ve tayin edilmesini hem akli hem de İslami y&ouml;nden vacip biliyorlar. Başka bir kısmı &ouml;rneğin Zeydiyyeler, Basralı Mutezileler ve Cebriyye fırkasından bir kısmı imamın varlığını ve tayin edilmesi gerektiğini fakat şer-i olarak vacip biliyorlar. Her iki kısımda imamiyyeyle bir y&ouml;nden muhalif durumundadırlar. Ş&ouml;yle ki imamiyye imamın yani Hz. Mehdi (a.s) gerekliliğinin delillerinden birisininde Hz. Peygamber olduğunu inancındadırlar. &Ccedil;&uuml;nk&uuml; Hz. Peygamber imamı ismiyle ve b&uuml;t&uuml;n y&ouml;nleriyle bize bildirmiştir. Ama diğer gruplar ş&ouml;yle diyorlar: Eğer Hz. Peygamber imamı ismiyle ve &ouml;zellikleriyle bildirmesize&nbsp; dahi iki delilden birisi ya akli yada şeri onu belirlemeye yeterlidir. Yani ya halk onu belirler yada onun kendisi kıyam ederek ortaya &ccedil;ıkar ve imam olduğunu ilan eder. Hz. Peygamberin (s.a.a) onu ismiyle ve &ouml;zellikleriyle bildirmesi şart değildir. Zira zikredilen bu fırka ve guruplar ş&ouml;yle diyorlar. Halk vasıtasıyla imamı tayin etmek fakat kulların maslahatına ve İslam &uuml;mmetinin yararınadır.</p>\n\n<p>\n	Bağdat Mutezileleri ş&ouml;yle diyorlar: En iyi ve doğrusu imamın tayin olunmasıdır. &Ccedil;&uuml;nk&uuml; imam kulların d&uuml;nya ve ahiret maslahatlarını korumaktadır. B&uuml;t&uuml;n bu goruplar a&ccedil;ık&ccedil;a ş&ouml;yle itaraf ediyorlar; Eğer zalim ve m&uuml;tecaviz insanlar imamı tayin etmeye mani olurlarsa bu durumda yapılacak en iyi iş imamı tayin eden kimselerin bu işten vazge&ccedil;meleridir. İmamsız olarak dini ve insani vazifelerini yerine getirmeli ve her zaman takiyye yaparak yaşamına devam etmelidir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu grupların akaidi ve iddiaları kendi yaptıkları eleştiriye maruz kalmıştır. İmamiyyenin inancının tezatlık ve &ccedil;elişkide olduğunu iddia ederlerken&nbsp; kendi inan&ccedil; esaslarını k&ouml;kten karalamış oldular. Bir taraftan imamın tayinin gerekliliğini &ouml;te yandan maslahat icabi bundan vazge&ccedil;ilebileceğini iddia ediyorlar daha sonra kendilerini yıkan eleştiriyi imamiyyeye nisbet veriyorlar. Bilmiyorum dar g&ouml;r&uuml;şl&uuml; bu insanlar kendilerinden gaflet ederek neden bu gibi eleştirileri imamiyyeye yapıyorlar.</p>\n\n<h2>\n	ONUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: Eğer imam gaybete &ccedil;ekilir, asarlar boyu zuhur etmezse bu s&uuml;re i&ccedil;erisinde bir &ccedil;ok nesiller imamı g&ouml;rmeden gelip gideceklerdir. Asırlar sonra imam zuhur ettiğindede o zamanın insanları onu kabul etmeyeceklerdir. &Ccedil;&uuml;nk&uuml; onun imamtine dair hi&ccedil; bir delil ve ispat onlara g&ouml;re mevcut değildir. Kendisi mucize g&ouml;stererek ispat edebilmesi ancak peygamber olmasıyla m&uuml;mk&uuml;nd&uuml;r. Ama artık peygamber gelmeyeceği b&uuml;t&uuml;n İslam &uuml;mmetinin inandığı ortak noktasıdır. Ayrıca bir insanın peygamber olmadığı halde m&uuml;cize etmesi İslam &uuml;mmetinin reddettiği konulardan birisidir. &Ccedil;&uuml;nk&uuml; İslam &uuml;mmeti m&uuml;cizenin fakat peygamebre ait olduğu ve peygamberden başkasının mucize yapamayacağı konusunda ittifak etmişlerdir.</p>\n\n<p>\n	CEVAP: Bu elştiride c&uuml;r&uuml;t&uuml;lm&uuml;ş ve reddedimiştir. &Ccedil;&uuml;nk&uuml; sayısızca hadis ve rivayetler ve imamın isminin Mehdi olduğunu ve &ouml;zelliklerini haber vermiştir. Ayrıca kıyamdan &ouml;nceki alametler bildirilmiştir. Bu rivayetler hem Hz. Peygamberden hem de 12 imamdan naklonulmuştur. Mesela kıyamdan &ouml;nceki alametlerden birisi Sufyani adında birisnin yapacağı silahlı kıyam, bir diğeri deccal adında birinin ortaya &ccedil;ıkması ve sayısızca insanları katletmesi ve buna benzer bir &ccedil;ok alametler bildirilmiştir. Hz. H&uuml;seyin (a.s) evlatlarından birisinin evinede silahlı bir kıyamı başlatması ve halkı Hz. Mehdi (a.s)a davet etmesi daha sonra şehid edilmesi de zuhur alametlerinden birisidir. B&uuml;y&uuml;k, M&uuml;cehhez ve donatılmış bir ordunun Beyda da (Mekke yakınlarında bir &ccedil;&ouml;l ismi) toprağa g&ouml;m&uuml;lmesi ve bun benzer sayısezca alametler gerek, şia gerekse s&uuml;nni kaynaklarında Hz. Peygamber nakledilmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu haberler g&uuml;n&uuml;m&uuml;ze kadar gelmiştir ve gelecek nesillerede muhakkak erişecektir. Bu hadiseler ve mucize olaylar Hz. Mehdi (a.s) imam olduğuna delalet etmektedir.</p>\n\n<p>\n	Ayrıca alametlerin ortaya &ccedil;ıkması ve birtakım mucizelerin imam tarafından ger&ccedil;ekleştirilmesi onların peygamber olduğunu g&ouml;stermez. &Ccedil;&uuml;nk&uuml; mucize sadece peygamberlik iddiasını doğrulamak i&ccedil;in değildir. Belki mucize fakat iddia eden kimsenin doğruluğun ve d&uuml;r&uuml;stl&uuml;ğ&uuml;ne delalet eder. Bu iddia peygamberlik iddiası yada başka bir iddia da olabilir.&nbsp;</p>\n\n<p>\n	Eğer mucize sahibi peygamberlik iddiası yaparsa bu mucize onun peygamber olduğunu delildir. Mucize eden eğer imamlık iddiası ederse mucize onun imam olduğunu ispat eder ve eğer salih ve takvalı bir m&uuml;min mucize vasıtayla başka birini İslam&rsquo;a davet ederse bu mucize o şahsın iddiasının ve davet ettiği şeyin hak olduğunu g&ouml;sterir. Mucizenin fikri ve ameli olarak her t&uuml;rl&uuml; pislik ve g&uuml;nahlardan uzak olan kimseye ait olduğu doğrudur.</p>\n\n<p>\n	Dolayısıyla bu şahıs peygamber, imam yada salih bir kul olabilir. Misal olarak Kur&rsquo;an da gelmiş iki olayı aşağıda aktaracağım.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Allah-u Teala her zaman Hz. Meryem&rsquo;in rızkını g&ouml;klerden g&ouml;nderiyordu. Kur&rsquo;anı Kerim ş&ouml;yle buyruyor: &ldquo;Zekeriyya, Meryem&rsquo;in yanına her gittiğinde onun yanında rızkının olduğunu g&ouml;r&uuml;yordu.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	O, Meryeme ş&ouml;yle dedi: &ldquo;Bu yemekler kimin tarafından gelmektedir.&rdquo; Meryem, bu rızk Allah tarafından gelmektedir dedi. Kim rızkını ondan istese o hesapsız olarak onun rızkını verir. Zekeriyya bu esnada dua etti: &ldquo;Ey Allah&rsquo;ın bana pak ve değerli evlatlar nasip eyle ş&uuml;phesiz sen benim isteğimi d&uuml;yansın.&rdquo;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	Allah-u Teala bu mucizeyi Hz. Meryeme bağışlamıştı. Hz. Meryem peygamber değildi. Davece onun salihe kullarından birisiydi.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Kuran&rsquo;ı Kerimin buyurduğuna g&ouml;re Allah&rsquo;u Teala Hz. Musa&rsquo;nın annesine vahyetmişti. Kuran&rsquo;da ş&ouml;yle buyruluyor: &ldquo;Biz Musa&rsquo;nın Annesine vahyedip dedik ki ona s&uuml;t ver ve d&uuml;şmanlardan korktuğun zaman onu denize at ve asla korkma ve h&uuml;z&uuml;nlenme onu sana tekrar geri g&ouml;ndereceğiz ve ş&uuml;phesiz onu peygamber yapacağız.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a Teala a&ccedil;ıkca Hz. Musa&rsquo;nın annesine vahyettiğini buyurmaktadır. Eğer vahiy sadece peygamberlere mahsus bir mucize olsaydı Hz. Meryeme peygamber olmamasına rağmen vahiy gelmesi doğru bir şey olmayacaktı. Dolayısıyla neden Allah-u Teala Hz. Mehdi (a.s) a m&uuml;cizeler bağışlamasın? Bu mucizelerle Hz. Mehdi (a.s) diğer yalancı Mehdilerden ayırmış olacak ve kimin ger&ccedil;ek Mehdi olduğu anlaşılacaktır. Onun iddiası bu mucizelerle doğrulanacak ve halk i&ccedil;in bir delil olacaktır. Ben &ldquo;el- Bihar minel Muciat&rdquo; ve &ldquo;el- İzah&rdquo; kitabımda mucize konusunu geniş&ccedil;e yazdım. İsteyen bu kitaplara başvurabilir.</p>\n\n<p>\n	Kendime vazife bildiğim bu eleştirilerin cevabını Allah&rsquo;ın izniyle yazmaya &ccedil;alıştım. Buradaki Hedefim hakkın ortaya &ccedil;ıkmasından başka bir şey değildi.</p>\n\n<p>\n	Allah buna şahittir.</p>\n\n<p align=\"center\">\n	Son</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- İslam fıkhında ş&ouml;yle bir mesele vardır: Eğer birisi, başkasının karısıyla zina eder ve bu zinadan &ccedil;ocuk d&uuml;nyaya gelirse, bu &ccedil;ocuk o zina eden kadının kocasına ait olacaktır. Zina eden erkek ve kadın ise taşlanarak &ouml;ld&uuml;r&uuml;lmelidirler. A&ccedil;ıktır ki, islam bu &ccedil;ocuğu &ouml;mr&uuml;n&uuml;n sonuna kadar koruyamaz. Bu y&uuml;zden zinakar kadının kocası, halkın yanında bu &ccedil;ocuğun zinadan d&uuml;nyaya geldiğini s&ouml;ylemez. Aksine onun kendisine ait olduğunu gizleyecektir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Ahmed b. İbrahim ş&ouml;yle diyor: H.K. 262 yılında İmam Cevad (a.s)&rsquo;ın kızı ve İmam Hadir (a.s)&rsquo;ın kızkardeşi &ldquo;Hakime&rdquo; den her zamanen kendisine ait imamının kimler olduğunu sordum. O&rsquo;da İmamların (a.s) hepsinin adını tek tek saydı. 12. İmam gelince ş&ouml;yle dedi: &ldquo;Onların 12. si &ldquo;H&uuml;ccet-ubn-il Hasan b. Ali&rdquo; dir.&rdquo; Ona ş&ouml;yle dedim: &ldquo;O&rsquo;nu şahsen kendin mi g&ouml;rd&uuml;n, yoksa sana haber mi verildi?&rdquo; O ş&ouml;yle cevap verdi: &ldquo;Hayır, Hasan b. Ali (a.s)&rsquo;ın annesine yazdığı vasiyette okudun.&rdquo; Dedim ki &ldquo;Hasan&rsquo;ın oğlu nerdedir?&rdquo; O da &ldquo;Saklanmıştır&rdquo; diye cevap verdi. Ben &ldquo;Şiiler dini işlerinde kime başvursunlar&rdquo; diye sorduğu da ise ş&ouml;yle dedi: &ldquo;Hasan b. Ali (İmam Askeri) (a.s)&rsquo;ın annesine&rdquo;. Dedim ki &ldquo;Bir kadına vasiyet edene nasıl inanayım?&rdquo; O da ş&ouml;yle cevap verdi: &ldquo;Hasan bu işte ceddi H&uuml;seyin b. Ali gibi yapmıştır. H&uuml;seyin&rsquo;de Zeyneb&rsquo;e vasiyet etmişti. Ama emirleri İmam Zeyn-ul Abidin veriyordu. Bu, İmam Zeyn-ul Abidin (a.s)2ın canını korumak i&ccedil;in bir siyaset idi.&rdquo; (Sefinet-ul Bihar, c.1, Hasan Maddesi, Bihar-ul Envar, c.22, s.99).</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Ababasi halifelerinin bu d&ouml;nemde şiilere ve İmam Askeri (a.s)&rsquo;ın yakınlarına yaptıkları şiddetli baskılar hakkında acaip oluyları. &Ouml;rneğin, Allame Kuleyni &ldquo;Kafi&rdquo;de ş&ouml;yle diyor: &ldquo;Halifenin veziri Abdullah b. S&uuml;leyman, İmam Hasan Askeri (a.s)&rsquo;ın vekillerinin hepsini yakalama kararı aldı. Halife ş&ouml;yle dedi: &ldquo;Bu iş i&ccedil;in tanınmayan memurlarımızı, ş&uuml;phelendiğimiz şahısların yanına g&ouml;nderelim. Memurlarımız onlara, hums, zekat vereceğiz, desinler. Eğer bu humus ve zekatları kabul ederlerse hemen yakanlasınlar onları.&rdquo;</p>\n\n		<p>\n			&Ouml;te yandan İmam (a.s) b&uuml;t&uuml;n vekillerine ikinci bir emre kadar hi&ccedil; kimseden hums ve zekat almamalarını emretti. Vekillerde kimseden almadılar.&rdquo;</p>\n\n		<p>\n			Yine &ldquo;Kafi&rdquo; de ş&ouml;yle naklediliyor: &ldquo;İmam Mehdi (a.s) b&uuml;t&uuml;n şiilere bundan b&ouml;yle Kerbelaya ve Kureyş kabristanlığına (şiilerin &ccedil;oğunun g&ouml;m&uuml;ld&uuml;ğ&uuml; kabristan) gitmemelerini emretti. Bunun hemen ardından, halife Kerbela ve Kureyş kabirstanına gidenleri hemen tutuklama emrini verdi. (Usul-u Kafi, Medi (a.s)&rsquo;ın hali)</p>\n\n		<p>\n			İmam Mehdi (a.s)&rsquo;ın &ouml;zel naiplerinden biri olan Osman b. Sard, Abdullah b. Cafer Himyeriye&rsquo;ye ş&ouml;yle diyordu: &ldquo;Onun arlesi zorluklar i&ccedil;indedir. Kimse onlara yardım etme c&uuml;retinde bulunumıyor, onların dostu olduklarını s&ouml;yleyemiyorlar. &ldquo;Bihar-ul Envar (Kompani Baskısı), c.22, s.94&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kur&rsquo;an bu olaydan, &ldquo;yıkılan şehire uğrayan kimse&rdquo; diye bahsediyor. Onun adının ne olduğuna dair ihtilaflar var. Bazıları onun &ldquo;Uzeyr&rdquo; bazılarda &ldquo;Urumiya&rdquo; olduğunu s&ouml;yl&uuml;yorlar. Her iki isim hadislerde gelmiştir. Bu hikaye hakkında başka ihtilaflarda vardır. Daha geniş bilgi i&ccedil;in Bihar-ul Envar, c.5, Taberi, c.1 ve Bakara/259 ayetin tefsirine başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Hace Nasıruddin Tusi &ldquo;İmamın g&ouml;nderilmesi farzdır&rdquo; konusunda ş&ouml;yle buyuruyor: &ldquo;İmamın varlığı, Allah&rsquo;ın insanlara ettiği bir l&uuml;tufdur. Onun toplumu y&ouml;netmesi insanlar i&ccedil;in daha b&uuml;y&uuml;k bir l&uuml;tufdur. Bu zaman İmam, toplumu idare etmiyorsa bunun sebebi bizleriz.&rdquo;</p>\n\n		<p>\n			Allame Hilli, Şeyh Nasiruddin Tusi&rsquo;nin bu s&ouml;z&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklıyor: İmametin insan toplumu i&ccedil;in iyiliğini ve faydasını bir ka&ccedil; şeyde &ouml;zetleyebiliriz:</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			a) &nbsp;&nbsp; Allah- imamı a&ccedil;ıkca g&ouml;ndermeli ve ona insanları sahih bir şekilde y&ouml;netme imkanı vermelidir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			b) &nbsp;&nbsp; İmam da İmamet makamını kabul etmeli vazifesini yerine getirmeye hazır olmalıdır. İmam da bu vazifesini yerine getirmiştir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			c) &nbsp;&nbsp; İnsanlar da İmama karşı vazifesini yerine getirmelidirler. Yani Onun emirlerine uymalı işleri etmede ona yardımcı olmalıdırlar. Ama insanlar bu vazifelerini yerine getirmemişlerdi. Sonu&ccedil;ta da Allah&rsquo;ın l&uuml;tfunun kendilerine şamil olmasına engel oldular. Ne Allah, ne de imam buna sebep olmamışlardır. (Keşf-ul Murad, s.285)&nbsp;</p>\n	</div>\n</div>','İmam Mehdi (A.S)’In Gaybeti Hakkında  10 Eleştiri  10 Cevap','','trash','open','open','','imam-mehdi-a-sin-gaybeti-hakkinda-10-elestiri-10-cevap__trashed','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',0,'http://islamex.com/?p=2579',0,'post','',0),(2580,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p>\n	<strong>Mehdi</strong>lik konusunun &uuml;zerinde &ouml;nemle durulması gereken y&ouml;nlerinden biri, bu inancın, elimize ulaşan hadislerde nasıl beyan edilmiş olduğudur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da genel hatlarıyla ge&ccedil;en bu İslam&icirc; inancın asıl kaynağı, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın hadisleri ile onun p&acirc;k Ehl-i Beyt&rsquo;inin s&ouml;zleridir.</p>\n\n<p>\n	Bu y&uuml;zden, bu inancın temellerini sahih bir şekilde incelemek i&ccedil;in M&uuml;sl&uuml;manlar arasındaki sahih hadis kitaplarına başvurmamız gerekir.</p>\n\n<p>\n	Biz şuna inanıyoruz ki, hadisler &uuml;zerinde taassupsuz ve derin bir araştırma, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının, İslam&rsquo;ın temel inan&ccedil;larından biri olduğunu ve her M&uuml;sl&uuml;manın dinini ve imanını kemale ulaştırmak i&ccedil;in buna inanmak zorunda olduğunu ortaya koyar.</p>\n\n<p>\n	Biz bu makalede, Resulullah&rsquo;ın hadisleri ve pak Ehl-i Beyt&rsquo;inin s&ouml;zleri ışığında <strong>Mehdi</strong> inancını a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h2>\n	İmamet Hakkında Bir &Ouml;ns&ouml;z</h2>\n\n<p>\n	Sakaleyn hadisine g&ouml;re Peygamber&rsquo;in Ehl-i Beyt&rsquo;i, &uuml;mmete delil ve h&uuml;ccet olma a&ccedil;ısından Kur&rsquo;an ile eş değerdedir. Bu hadise g&ouml;re Kur&rsquo;an ve Ehl-i Beyt, Peygamber&rsquo;in geride bıraktığı, kıyamete kadar &uuml;mmete yol g&ouml;sterecek ve asla birbirinden ayrılmayacak iki değerli emanet ve h&uuml;ccetir. İlerideki b&ouml;l&uuml;mlerde Şia kaynaklarından nakledeceğimiz hadislere g&ouml;re yery&uuml;z&uuml; asla h&uuml;ccetsiz kalmaz, eğer iki kişi kalsa, birisi mutlaka h&uuml;ccet olur.</p>\n\n<p>\n	Kaldı ki, Sakaleyn hadisi iki fırka (Şia ve S&uuml;nni) arasında da m&uuml;tevatirdir ve her ikisi de bu hadisi rivayet etmişlerdir. Bazı hadis ravilerine g&ouml;re Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bu hadisi d&ouml;rt yerde buyurduğu a&ccedil;ık&ccedil;a nakledilmiştir.</p>\n\n<p>\n	Arefe g&uuml;n&uuml; devesinin &uuml;zerinde, Hif mescidinde, Veda haccında Gadir Hum hutbesinde, vefat g&uuml;n&uuml; minberde okuduğu hutbelerinde:</p>\n\n<p>\n	Biz &ouml;nce bu hadisi nakledecek sonra Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten bu hadisi nakleden sahabileri ve bunu nakleden Ehl-i S&uuml;nnet kitaplarını zikredeceğiz:</p>\n\n<p>\n	&nbsp;Sahih-i Tirmizi, c. 13, s. 200</p>\n\n<p>\n	Zeyd bin Erkam naklediyor ki; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz size &ouml;yle bir şey bırakıyorum ki eğer ona sarılırsanız benden sonra asla sapmazsınız. Birisi diğerinden daha y&uuml;cedir. Allah&rsquo;ın kitabı g&ouml;kten yery&uuml;z&uuml;ne uzanan bir iptir. Ve itretim Ehl-i Beyt&rsquo;im. O ikisi, havuzun başında bana ulaşıncaya dek asla birbirlerinden ayrılmazlar. Benden sonra o ikisine karşı nasıl davranacağınıza dikkat edin.&rdquo;</p>\n\n<p>\n	Bu hadis bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında Huzeyfe&rsquo;den nakledilmiştir. &Ouml;rneğin: &ldquo;<em>Tarih-i Bağdat</em>&rdquo; c. 8, s. 442. Bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında da Zeyd bin Sabit&rsquo;ten nakledilmiştir. &Ouml;rneğin: &ldquo;İhya-ul Meyt&rdquo; s. 116; &ldquo;<em>S&uuml;nen-i Daremi</em>&rdquo; c. 2 s. 431; &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 7, s. 122 ve 123; &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 164; &ldquo;<em>M&uuml;stedrek-i Hakim</em>&rdquo; c. 3, s. 148 ve 109; &ldquo;<em>Menakıb-ı Ahmed bin Hanbel</em>&rdquo;; &ldquo;<em>Mucem-i Kebir-i Taberan&icirc;</em>&rdquo; s. 137 (el yazması); &ldquo;<em>S&uuml;nen-i Beyhaki</em>&rdquo; c. 10, s. 113 ve 148 (el yazması); &ldquo;<em>Menakıb-ı İbn-i Meğazili</em>&rdquo; ve &ldquo;<em>el-Cem&rsquo;u Beyn-es Sahiheyn</em>&rdquo; (el yazması).</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında İmamların ve Halifelerin On İki Kişi Olduğuna Dair Peygamber&rsquo;in Hadisleri</h3>\n\n<p>\n	Biz bu konuyla ilgili hadisleri S&uuml;nnilerin en muteber kitaplarından zikredeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Buhari, &ldquo;<em>Tarih-ul Kebir</em>&rdquo; c. l, s. 446; Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 5, s. 92; Ebu Av&acirc;ne &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 4, s. 396; Ebu Nuaym &ldquo;<em>Hilyet-ul Evliya</em>&rdquo; c. 4, s. 323; İbn-i Kesir, &ldquo;<em>el-Bidayet-u ve&rsquo;n Nihaye</em>&rdquo; c. 6, s. 248; Taber&acirc;n&icirc;, &ldquo;<em>Mu&rsquo;cem-ul Kebir</em>&rdquo; s. 94 ve Men&acirc;v&icirc;, &ldquo;<em>Kunuz-ul Hakayık</em>&rdquo; s. 208&rsquo;de ş&ouml;yle naklediyor:</p>\n\n<p>\n	<strong>Resulullah </strong><strong><em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Benden sonra oniki halife gelecektir.&rdquo; </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo; c. 5, s. 87 ve 88:</p>\n\n<p>\n	Resulullah ved&acirc; haccında ş&ouml;yle buyurdu: &ldquo; Oniki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir .&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Taber&acirc;ni &ldquo;<em>Mucem-i Keb&icirc;r</em>&rdquo; s. 94:</p>\n\n<p>\n	C&acirc;bir bin Semure ş&ouml;yle dedi: Babamla birlikte Peygamberin yanında idim. Buyurdu ki: &ldquo;Bu &uuml;mmetin oniki hakimi olacak ki başkalarının onları yalnız bırakmaları onlara zarar vermeyecektir.&rdquo; Sonra Resulullah yavaş&ccedil;a bir şeyler s&ouml;yledi ama ben duymadım. Babama:&rdquo;Resulullah ne s&ouml;yledi?&rdquo; diye sordum. Dedi ki: Ş&ouml;yle buyurdu: &ldquo;Hepsi Kureyş&rsquo;tendir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Hasek&acirc;n&icirc; &ldquo;<em>Şevahid-ut Tenzil</em>&rdquo; (Beyrut bas.) c. 1, s. 455: Ata&rsquo;dan; İbn-i Abbas, &ldquo;M&uuml;&rsquo;min olan birisi ile....&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayeti hakkında dedi ki: Bu ayet Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında nazil olmuştur. Yani Ali Allah&rsquo;ın birliğini tasdik etmiştir. &ldquo;fasık olan bir olur mu?&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayeti Velid bin Ukbe bin Ebu Muit hakkında nazil olmuştur. &ldquo;Ayrıca Onlardan &ouml;yle İmamlar karar kıldık ki bizim emrimizle hidayet ederler.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> ayeti hakkında da ş&ouml;yle dedi: &ldquo;Y&uuml;ce Allah, Mus&acirc; ile H&acirc;run&rsquo;un vefatından sonra Harun&rsquo;un evlatlarından yedi kişiyi Beni İsr&acirc;il i&ccedil;in İmam karar kıldı. Aynı şekilde Ali&rsquo;nin evlatlarından yedi tanesini İmam karar kıldı. Sonra Harun&rsquo;un yedi evladından başka beş tanesini daha se&ccedil;erek, onları tam oniki nakip olarak karar kıldı.&rdquo;</p>\n\n<h2>\n	Peygamberimiz İmamların Adını A&ccedil;ık&ccedil;a Buyuruyor</h2>\n\n<p>\n	1- <em>Feraid-us Simtayn,</em> c. 2, s. 313:</p>\n\n<p>\n	Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ben peygamberlerin efendisiyim ve Ali bin Ebu Talib vasilerin efendisidir. Benden sonraki vasilerim oniki tanedir. İlki Ali Bin Ebu Talib&rsquo;dir, sonuncusu ise <strong>Mehdi</strong>&rsquo;dir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Feraid-us Simtayn,</em> c. 2, s. 312:</p>\n\n<p>\n	Senetle Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu halifelerim, vasilerim ve Allah&rsquo;ın benden sonraki halka h&uuml;ccetleri oniki tanedir. İlki kardeşim, sonuncusu ise evladımdır. Dediler ki: &ldquo;Ey Resulullah, kardeşin kimdir?&rdquo; Buyurdu ki: &ldquo;Ali bin Ebu Talib&rsquo;dir.&rdquo; Dediler ki: &ldquo;Evladın kimdir?&rdquo; Buyurdu ki: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong>&rsquo;dir. Beni hak &uuml;zerine m&uuml;jdeleyici olarak g&ouml;nderene andolsun ki, eğer yery&uuml;z&uuml;n&uuml;n &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi Allah, o g&uuml;n&uuml; o kadar uzatacak ki sonunda oğlum <strong>Mehdi</strong> zuhur edecektir. Allah&rsquo;ın ruhu İsa bin Meryem g&ouml;kten inecek ve onun arkasında namaz kılacak. Yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak ve saltanatı doğuya ve batıya ulaşacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Yenabi-ul Mevedde,</em> c. 3, s. 160:</p>\n\n<p>\n	Resulullah&rsquo;ın &ccedil;obanı Ebu S&uuml;leyman&rsquo;dan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki ş&ouml;yle buyuruyordu: &ldquo;Mira&ccedil; gecesi g&ouml;ğe y&uuml;kseldiğimde, y&uuml;ce Rabbim bana ş&ouml;yle buyurdu: &ldquo;Peygamber, Rabbinden kendisine nazil olanlara iman etti.&rdquo; Dedim ki: &ldquo;M&uuml;&rsquo;minler de.&rdquo; Buyurdu ki: &ldquo;Doğru s&ouml;yledin. Ey Muhammed! Ben yery&uuml;z&uuml; ehline ş&ouml;yle bir baktım ve i&ccedil;lerinde seni se&ccedil;tim. Sonra kendi isimlerimden birinden senin i&ccedil;in bir isim se&ccedil;tim. Benim zikrolunduğum her yerde sen de benimle zikrolundun. Ben Mahmud&rsquo;um, sen de Muhammed&rsquo;sin. Sonra bir daha baktım ve onların i&ccedil;inden Ali&rsquo;yi se&ccedil;tim. Onu kendi adımla adlandırdım. Ey Muhammed! Seni, Ali&rsquo;yi, Fatıma&rsquo;yı, Hasan&rsquo;ı ve H&uuml;seyin&rsquo;i ve H&uuml;seyin&rsquo;in evlatlarından olan İmamları kendi nurumdan yarattım, ve sizlerin velayetinizi g&ouml;klerin ve yerin ehline sundum. Kim onu kabullenirse benim yanımda m&uuml;&rsquo;mindir, ve her kim karşı &ccedil;ıkarsa benim yanımda kafirdir.</p>\n\n<p>\n	Ey Muhammed! Eğer kullarımdan bir kul nefesi kesilinceye ve derisi kemiğe yapışıncaya kadar bana ibadet etse dahi, eğer sizin velayetinize karşı &ccedil;ıkarsa onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin? Dedim ki: &ldquo;Evet ey Rabbim!&rdquo; Bana buyurdu ki: &ldquo;Arşın sağ tarafına bak&rdquo; Bakınca Ali, Fatıma, Hasan, H&uuml;seyin, Ali bin H&uuml;seyin, Muham-med bin Ali, Cafer bin Muhammed, Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muhammed, Hasan bin Ali ve Muhammed <strong>Mehdi</strong> bin Hasan&rsquo;ı g&ouml;rd&uuml;m. O, onların i&ccedil;inde inci gibi parlayan yıldız gibiydi. Buyurdu ki: &ldquo;Ey Muhammed! Onlar benim kullarıma olan h&uuml;ccetlerimdir. Onlar senin vasilerindir. Onlardan <strong>Mehdi</strong>, senin evlatlarından &ouml;ld&uuml;r&uuml;lenlerin kanının intikamını alacak. İzzetime ve celalime andolsun ki o, d&uuml;şmanlarımdan intikam alacak ve dostlarımı sevindirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Harezmi</em> <em>Maktel-&uuml;l H&uuml;seyin-i</em> s. 94:</p>\n\n<p>\n	İshak bin Haris ve Said bin Beşir naklederler ki; Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle dedi: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Ben havuzun başında size ulaşacağım ve Ali, sen su dağıtacaksın, Hasan havuzu koruyacak, H&uuml;seyin emredecek, Ali bin H&uuml;seyin doldurulması i&ccedil;in kaseleri sunacak, Muhammed bin Ali dağıtacak, Cafer bin Muhammed (halkı cennete) sevkedecek, Musa bin Cafer bizi sevenleri ve bize buğzedenleri sayacak ve m&uuml;nafıkları zelil kılacak, Ali bin Musa m&uuml;&rsquo;minleri zinetlendirecek, Muhammed bin Ali cennet ehlini derecelerine ulaştıracak, Ali bin Muhammed Şiileri i&ccedil;in g&ouml;r&uuml;c&uuml; gidecek ve onları hurilerle evlendirecek, Hasan bin Ali cennet ehline meşale olacak, <strong>Mehdi</strong> ise kıyamette onlara şefaat edecek. Allah sadece istediğine ve razı olduğuna izin verecektir.&rdquo;</p>\n\n<p>\n	Bu hadis aynen &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, c. 2, s. 321&rsquo;de de ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Yenabi-ul Mevvedde,</em> s. 445</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Her kim kurtuluş gemisine binmek, sağlam kulpa sarılmak ve Allah&rsquo;ın sağlam ipinden tutmak isterse, Ali&rsquo;yi sevmeli, onun d&uuml;şmanına d&uuml;şman olmalı ve onun evlatlarından olan hidayet İmamlarını imam edinmelidir.</p>\n\n<p>\n	Ş&uuml;phesiz onlar benim halifelerim, vasilerim ve benden sonra Allah&rsquo;ın halka h&uuml;ccetleridirler. Onlar, &uuml;mmetimin efendileri ve takvalı olanları sevkedenlerdir. Onların hizbi benim hizbim, benim hizbim ise Allah&rsquo;ın hizbidir. Onların d&uuml;şmanlarının hizbi ise şeytanın hizbidir.</p>\n\n<p>\n	Ve 446. sayfasında diyor ki:</p>\n\n<p>\n	Bazı muhakkikler ş&ouml;yle derler: Peygamber&rsquo;den sonraki halifelerin oniki tane olduğuna delalet eden hadisler, bir&ccedil;ok yoldan meşhur olmuştur. Zamanın ge&ccedil;mesiyle malum olan şudur ki, Peygamber&rsquo;in hadisteki maksadı, itretinden ve Ehl-i Beyt&rsquo;inden olan oniki imamdır. Bu hadisin, Peygamber&rsquo;den sonraki ashabından olan halifelere yorumlanması m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; onların sayısı onikiden azdır. Hadisin Emevi sultanlarına yorumlanması da m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; onların sayısı onikiden &ccedil;ok fazladır. Ayrıca &Ouml;mer bin Abdulaziz dışındakiler aşırı derecede zalimdirler. Aynı şekilde onlar, Haşim oğullarından da değildirler. &Ccedil;&uuml;nk&uuml; Abdulmelik&rsquo;in Cabir&rsquo;den naklettiği rivayette peygamberimiz buyurmuştur: &ldquo;Hepsi Haşim oğullarındandır.&rdquo; Resulullah&rsquo;ın bu s&ouml;z&uuml; s&ouml;ylerken sesini kısması da bu rivayetin sıhhatinin emaresidir. &Ccedil;&uuml;nk&uuml; onlar Haşim oğullarının hilafetini istemiyorlardı. Ayrıca bu rivayeti Abbas oğullarının meliklerine de yorumlanması m&uuml;mk&uuml;n olamaz; &ccedil;&uuml;nk&uuml; onların hem sayıları fazladır, hem de şu ayete az riayet etmişlerdir: &ldquo;De ki: Sizden Ehl-i Beyt&rsquo;imi sevmeniz dışında hi&ccedil; bir ecir istemiyorum.&rdquo; Ve ayrıca Kisa hadisi de buna engeldir. Buna g&ouml;re bu hadis sadece Peygamber&rsquo;in itreti ve Ehl-i Beyt&rsquo;ine yorumlanabilir. &Ccedil;&uuml;nk&uuml; oniki İmam kendi zamanların en alimi, en y&uuml;celeri, en takvalıları ve nesep bakımından en y&uuml;celeri ve hasep olarak en &uuml;st&uuml;nleri ve Allah katındaki en kerametlileridirler. Onların ilimleri hem verasetle, hem de ledunni olarak dedeleri Resulullah&rsquo;a dayanır. İlim, tahkik, irfan ehli olanlar onları b&ouml;yle tanırlar. Peygamberin hadisinin anlamının oniki İmam olduğunu bu kitapta, hem de diğerlerinde ge&ccedil;en Sakaleyn hadisi ve diğer bir&ccedil;ok hadis desteklemektedir.</p>\n\n<p>\n	Peygamberimizin Cabir bin Semureden nakledilen &ldquo;&Uuml;mmetin hepsi onları kabullenecek&rdquo; rivayetindeki maksadı ise şudur ki, kıyam edecek olan <strong>Mehdi</strong> zuhur ettiğinde b&uuml;t&uuml;n &uuml;mmet, onların İmametini ikrar edecektir.</p>\n\n<h3>\n	Yery&uuml;z&uuml;n&uuml;n H&uuml;ccetsiz Kalmayacağına Dair</h3>\n\n<p>\n	İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- <em>el-Kafi,</em> c. 1, s. 138</p>\n\n<p>\n	Kerram&rsquo;dan:</p>\n\n<p>\n	İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1 s. 137</p>\n\n<p>\n	Ebu Herase&rsquo;den:</p>\n\n<p>\n	Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	Aynı hadisi Şeyh Saduk &ldquo;<em>Kemal ud Din</em>&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder.Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em> c. 1, s. 137:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a and-olsun ki, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını h&uuml;ccetsiz da bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em> c. 1 s. 202</p>\n\n<p>\n	Ebu Mahmud; İmam Rıza <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>İsbat-ul H&uuml;dat,</em> c. 1, s. 137:</p>\n\n<p>\n	&ldquo;<em>Keşf-ul Gumme fi Marifet-il Eimme</em>&rdquo; kitabında Ali bin İsa bin Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz bin Ahzar Cenabezi&rsquo;nin &ldquo;<em>Maalim-ul İtre</em>&rdquo; kitabından naklen İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<h3>\n	Mehdi ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdine M&uuml;tevatir Oluşu</h3>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt imamlarının hepsinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler varit olmuştur.</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in de Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	Hafız Eskalani &ldquo;<em>Et Tahzib</em>&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;<strong>Mehdi</strong> ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir...&rdquo;</p>\n\n<p>\n	Bunu Suyuti de &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	İbn-i Hacer-i Heysemi, &ldquo;<em>Es Savaik&rdquo;,</em> s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyin-i Acuri ş&ouml;yle der: <strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adalete dolduracağı, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir.&rdquo;</p>\n\n<p>\n	Şeblenci &ldquo;<em>Nur-ul Ebsar&rdquo;,</em> s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdinin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan rivayetler m&uuml;teva-tirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Mısırlı Şeyh Muhammed-i Hanefi &ldquo;<em>İthaf-u Ehl-il İslam</em>&rdquo; (el yazması) adlı kitabında der ki: &ldquo;<strong>Mehdi</strong>nin zuhur edeceğine dair, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler m&uuml;tevatirdir...&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed bin Resul Berzenci &ldquo;<em>el-İşaatu li Eşrat-is Sae&rdquo;</em> (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed bin Hasan Esfevi &ldquo;<em>Menakıb-ı Şafii</em>&rdquo; adlı kitabında ş&ouml;yle der: <strong>Mehdi</strong> ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Şeyh Muhammed Sabban &ldquo;<em>İs&rsquo;af-ur Rağıbin</em> s.140&rsquo;da (Mısır bas.) der ki: &ldquo;<strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	S&uuml;veydi &ldquo;<em>Sebaik-uz Zeheb&rdquo;</em> s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, <strong>Mehdi</strong> ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Ehl-i S&uuml;nnetin hafız ve ravileri y&uuml;zlerce hadis, tefsir, kelam, irfan, terceme, l&uuml;gat ve tarih kitaplarında <strong>Mehdi</strong> hadisini tahric etmişlerdir. Bunlardan bazıları şunlardır:</p>\n\n<p>\n	1- Buhari, <em>Sahih</em>&rsquo;inde.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	2-M&uuml;slim bin Haccac, <em>Sahih</em>&rsquo;inde.</p>\n\n<p>\n	3-Buhari, <em>Tarih-i Kebir</em>&rsquo;de.</p>\n\n<p>\n	4-Ebu Davud, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	5-İbn-i Mace, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	6-Hakim, <em>M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	7-Ahmed bin Hanbel, <em>M&uuml;sned</em> ve<em> el-Cem&rsquo;u Beyn&rsquo;es Sihah&rsquo;</em>da.</p>\n\n<p>\n	8-Tirmizi,<em> Sahih</em>&rsquo;inde.</p>\n\n<p>\n	9-İbn-i Kesir<em>, el-Bidayetu ven Nihaye</em>&rsquo;de.</p>\n\n<p>\n	10-Ayrıca, <em>Nihayet-ul Bidaye</em>&rsquo;de.</p>\n\n<p>\n	11-Zehebi,<em> Mizan-ul İtidal</em>&rsquo;da.</p>\n\n<p>\n	12-Ayrıca, <em>Tezkiret-ul Huffaz</em>&rsquo;da.</p>\n\n<p>\n	13-Ayrıca, <em>Lisan-ul Mizan</em>&rsquo;da.</p>\n\n<p>\n	14-Ayrıca,<em> Tarih-ul İslam</em>&rsquo;da.</p>\n\n<p>\n	15-Ayrıca, <em>Telhis-ul M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	16-Muttaki, <em>Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	17-Ayrıca,<em> Muntahab-ı Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	18-Ebu Nuaym, <em>Hilyet-ul Evliya</em>&rsquo;da.</p>\n\n<p>\n	19-Muhibbuddin Hatip, <em>Zahair-ul Ukba</em>&rsquo;da.</p>\n\n<p>\n	20-Ayrıca, <em>Riyaz-un Nazıra</em>&rsquo;da.</p>\n\n<p>\n	21-Yusuf bin Yahya Mukaddesi, <em>Akd-&uuml;d D&uuml;rer</em>&rsquo;de.</p>\n\n<p>\n	22-Beyhaki,<em> el-İtikad</em>&rsquo;da.</p>\n\n<p>\n	23-Ayrıca, <em>el-Bas&rsquo;u ve&rsquo;n N&uuml;şur</em>&rsquo;da.</p>\n\n<p>\n	24-Hamidi, <em>el-Cem&rsquo;u Beyn&rsquo;es Sahiheyn</em>&rsquo;de.</p>\n\n<p>\n	25-Heysemi, <em>Mecme-uz Zevaid</em>&rsquo;de.</p>\n\n<p>\n	26-Taberi, <em>Mucem-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	27-Hatib, <em>Tarih-i Bağdad</em>&rsquo;da.</p>\n\n<p>\n	28-İbn-i Esir, <em>En Nihaye</em>&rsquo;de.</p>\n\n<p>\n	29-Eskalani, <em>el-İsabe</em>&rsquo;de.</p>\n\n<p>\n	30-Ayrıca, <em>Tehzib-ut Tehzib</em>&rsquo;de.</p>\n\n<p>\n	31-İbn-i Asakir, <em>Tarih-i Dimeşk</em>&rsquo;de.</p>\n\n<p>\n	32-İbn-i Esir, <em>Usd-ul Gabe</em>&rsquo;de.</p>\n\n<p>\n	33-Diyarbekri, <em>Tarih-ul Hamis</em>&rsquo;de.</p>\n\n<p>\n	34-İbn-&uuml;l Cevzi, <em>Tezkire</em>&rsquo;de.</p>\n\n<p>\n	35-İbn-i Hallikan, <em>Vefeyat-ul A&rsquo;yan</em>&rsquo;da.</p>\n\n<p>\n	36-İbn-i Hacer, <em>Savaik-ul Muhrika</em>&rsquo;da.</p>\n\n<p>\n	37-İbn-i Teymiyye, <em>Minhac-us S&uuml;nne</em>&rsquo;de.</p>\n\n<p>\n	38-Suyuti, <em>Cami-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	39-Semhudi, <em>Cevher-ul Akdeyn</em>&rsquo;de.</p>\n\n<p>\n	40-Zeyni Dahlan, <em>Siret-un Nebeviyye</em>&rsquo;de.</p>\n\n<h2>\n	Yery&uuml;z&uuml; Zul&uuml;m ve Haksızlıkla Dolduktan Sonra Onu Adalet ve Eşitlikle Dolduracak olan Mehdi&rsquo;nin &Ouml;zellikleri</h2>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, yaratılışın başlangıcından ahir zamana kadar gelip ge&ccedil;ecek diğer b&uuml;t&uuml;n insanlardan ayıran &ouml;zellik, onun yery&uuml;z&uuml;ndeki zul&uuml;m ve fesadı ortadan kaldıracak.</p>\n\n<p>\n	İşte bu, Allah&rsquo;ın Kur&rsquo;an-ı Kerim&rsquo;de vermiş olduğu vaadidir: <strong>&ldquo;Zikir&rsquo;den sonra Zebur&rsquo;da da yazdık ki, salih kullarım yery&uuml;z&uuml;ne varis olacaklardır.&rdquo;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Aynı şekilde: <strong>&ldquo;Allah sizlerden iman edip salih ameller işleyenlere kendilerini yery&uuml;z&uuml;ne varis yapacağına dair s&ouml;z verdi.&rdquo;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Doğaya hakim olan d&uuml;zen incelendiğinde de bu ger&ccedil;ek ortaya &ccedil;ıkmaktadır; yeni d&uuml;nya bu hakikatin tecelli zamanını, adlin ve adaletin doğacağı anı beklemektedir.</p>\n\n<p>\n	B&uuml;y&uuml;k m&uuml;fessir ve meşhur filozof olan Allame Tabatabai (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil;i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımıştır. Ve o, bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Nitekim eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusuda verilmezdi, eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, ona cinsel duygular da verilmezdi. İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insanlık toplumu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemalle dolacaktır. Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İslam&rsquo;a &ouml;zg&uuml; bir inan&ccedil; değildir. Kur&rsquo;an-ı Kerim&rsquo;de de bildirildiği &uuml;zere, diğer ilah&icirc; dinlerde de bu m&uuml;jde yer almıştır. Ve hatta bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında hatta putperestlerde bile vardır.</p>\n\n<p>\n	Şii ve S&uuml;nni kanalıyla m&uuml;tevatir olarak, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in İslam &uuml;mmetine <strong>Mehdi</strong>&rsquo;nin zuhurunu ve onun bu &ouml;zelliğini bildirmiş olduğu nakledilmiştir. İşte bu hadislerden bazıları:</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Yery&uuml;z&uuml;ne Adalet ve Eşitliği Yayacak Olan Mehdi Hadisleri</h3>\n\n<p>\n	1- <em>M&uuml;stedrek-i Hakim</em>,c. 4 s.558.</p>\n\n<p>\n	Ebu Said-el Hudri:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan ş&ouml;yle nakleder: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo;<em>Erbain</em>&rdquo; 2. hadis, &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, &ldquo;<em>Telhis-ul M&uuml;stedrek</em>&rdquo; c. 4, s. 558 ve &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 63.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>M&uuml;sned-i Ahmed</em>: c. 3 s. 36.</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; Sonra buyurdu ki: &ldquo;Benim itretimden veya Ehl-i Beyt&rsquo;imden bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: <em>el-M&uuml;stedrek,</em> c. 4, s. 557.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3-<em>M&uuml;sned-i Ahmed</em>, c. 3, s. 37:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir.&rdquo; Adamın birisi ş&ouml;yle sordu: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; Buyurdu ki: &ldquo;Halkın arasında eşit olarak (dağıtacak).&rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara <strong>Mehdi</strong> bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bunda sonrasında artık yaşantının bir hayrı yoktur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Feraid-us Simtayn</em>, c. 2, s. 334:</p>\n\n<p>\n	Cabir bin Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılışıda insanların bana en &ccedil;ok benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi,</strong> parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Usd-ul Gabe</em>, c. 1, s. 259:</p>\n\n<p>\n	Kays bin Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo;<em>el-Erbaine Hadisen fi Zikr-il <strong>Mehdi</strong></em>&rdquo; 37. hadis, &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 6, s. 30; &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 98; &ldquo;<em>Es Savaik</em>&rdquo; s. 99; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 64; &ldquo;<em>el-Cami&rsquo;us Sağir</em>&rdquo; c. 2, s. 33; &ldquo;<em>el-Fusul-&uuml;l M&uuml;himme</em>&rdquo;, s. 280; &ldquo;<em>el-İsabe</em>&rdquo; c. 4, s. 31; &ldquo;<em>Mecma-uz Zevaid</em>&rdquo; c. 5, s. 190; &ldquo;<em>el-Erbain</em>&rdquo; s. 299; &ldquo;<em>el-Kureb fi Mahabbat-il Arab</em>&rdquo; s. 134; &ldquo;<em>Nur-ul Absar</em>&rdquo; s. 231; &ldquo;<em>el-Feth-ul Kebir</em>&rdquo; c. 2, s. 164.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Yenabi-ul Meveddet</em>, s. 445:</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo;<em>Meveddet-ul Kurba</em>&rdquo; s. 96.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Efendilerindendir.</p>\n\n<p>\n	Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Enes bin Malik&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Tavusudur.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo;<em>el-Fusul-ul Muhimme</em>&rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo;<em>el-Firdevs</em>&rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong>, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	9- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	10- <strong>Mehdi</strong>, Resulullah&rsquo;ın Evlatlarındandır.</p>\n\n<p>\n	Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned hamişinde basılan &ldquo;<em>Muntahabu Kenz-ul Um-mal</em>&rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	11- &Uuml;mm-&uuml; Seleme&rsquo;den:</p>\n\n<p>\n	Resulullah&rsquo;tan: &ldquo;<strong>Mehdi</strong> benim itretimden ve, Fatıma&rsquo;nın evlatlarındandır.&rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo;in dipnotunda basılan &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Fatıma <em>salam&rsquo;ullahi aleyha</em>&rsquo;ya ş&ouml;yle buyurdu: &ldquo;Sana m&uuml;jde veriyorum ey Fatıma! <strong>Mehdi</strong> sendendir.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hz. H&uuml;seyin (a.s)&rsquo;ın Evlatlarındandır</h3>\n\n<p>\n	12- Bu konuyla ilgili hadisler Ehl-i S&uuml;nnet kitaplarında da naklolunmuştur. &Ouml;rneğin; <em>Zahair-ul Ukba</em>, s. 136&rsquo;da (Mısır bas.):</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, mutlaka o kadar uzatacak ki sonunda evlatlarımdan birini g&ouml;nderecek; onun ismi benim ismimdir.&rdquo; Selman dedi ki: Hangi oğlundan gelecek ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Bu oğlumdan.&rdquo; Ve eliyle H&uuml;seyi&rsquo;ni g&ouml;sterdi.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	13- <strong>Mehdi</strong>&rsquo;nin İsmi Peygamber&rsquo;in İsmiyle Aynıdır.</p>\n\n<p>\n	Bu anlamdaki hadisler de Ehl-i S&uuml;nnet kitaplarında ge&ccedil;mektedir: &Ouml;rneğin: &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 105.</p>\n\n<p>\n	Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, o kadar uzatacak ki sonunda ismi benim ismimden olan Ehl-i Beyt&rsquo;imden birini g&ouml;nderecek....&rdquo;</p>\n\n<h3>\n	Hz. Mehdi&rsquo;nin Zamanında Hz. İsa&rsquo;nın N&uuml;zulu ve &Uuml;mmetin Emirliğini Kabul Etmekten Ka&ccedil;ınması</h3>\n\n<p>\n	14- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet, kendi kitaplarında nakleder. &Ouml;rneğin, &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1 s. 95&rsquo;de (Mısır bas.)</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki, ş&ouml;yle buyuruyordu: &ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zerine savaşacak ve muzaffer olacaktır.&rdquo; Sonra buyurdu ki: &ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların emiri ona diyecek ki: Gel, bize namaz kıldır. O da diyecek ki: &ldquo;Hayır, sizin bazılarınız, diğer bazılarınızın emirleridir, Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	15- &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 81 (Mısır bas.) Ebu Amr ed-Dani&rsquo;nin S&uuml;nen&rsquo;inden naklen Huzeyfe&rsquo;den şu hadisi tahric eder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de nazil olacaktır. sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &ldquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rdquo; İsa ise diyecek ki: &ldquo;Namaz senin i&ccedil;in ikame olunmuştur.&rdquo; B&ouml;ylece benim evlatlarımdan birinin arkasında namaz kılacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	16- <em>Sahih-i Buhari</em>, c. 4, s. 205, (Beyrut bas.) &ldquo;<em>Kitabu Bed&rsquo;il Halk</em>&rdquo; &ldquo;Kitapta Meryem&rsquo;i de an&rdquo; babında. Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;İsa bin Meryem nazil olup, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1, s. 94&rsquo;de (Mısır bas.) de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Meryem&rsquo;in oğlu i&ccedil;inize d&ouml;nd&uuml;ğ&uuml; zaman, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<h3>\n	Mehdi Zuhur Ettiğinde Başının &Uuml;st&uuml;nde Bir Bulut Olacak ve Oradan Bir M&uuml;nadi Ş&ouml;yle Seslenecek: Bu Mehdi, Allah&rsquo;ın Halifesidir, Ona Tabi Olun.</h3>\n\n<p>\n	17- Bu konuyla ilgili hadisleri de kendi Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: Ebu Nuaym &ldquo;<em>el-Erbaune Hadisen</em>&rdquo; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<p>\n	On yedinci hadiste ise yine Abdullah bin &Ouml;mer&rsquo;den nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek ş&ouml;yle nida edecek: Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s)&rsquo;a Tabi Olanlar Hidayet &Uuml;zere Olacaklardır.</h3>\n\n<p>\n	18- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet eder. &Ouml;rneğin; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2 s. 67&rsquo;de (Mısır bas.) ş&ouml;yle ge&ccedil;er: Taberani, Avf bin Malik&rsquo;ten Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu tahric etmiştir: &Ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol, b&ouml;ylece hidayete erenlerden olursun.&rdquo;</p>\n\n<h3>\n	Allah, Mehdi (a.s) i&ccedil;in G&ouml;kten Bol Yağmur İndirecek ve Toprak &Uuml;r&uuml;nlerini &Ccedil;ıkaracak.</h3>\n\n<p>\n	19- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet kendi kitaplarında rivayet etmiştir. &Ouml;rneğin:<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> &ldquo;<em>el-M&uuml;stedrek</em>&rdquo; c. 5, s. 557&rsquo;de (Haydarabad bas.) ş&ouml;yle ge&ccedil;er: Ebu Said el Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;&Uuml;mmetimin sonunda <strong>Mehdi</strong> zuhur edecek, Allah ona yağmurunu g&ouml;nderecek ve yery&uuml;z&uuml; mahsullerini &ccedil;ıkaracak. Malı sahih olarak verecek. Hayvanlar &ccedil;oğalacak, &uuml;mmet y&uuml;celecek ve o yedi veya sekiz yıl yaşayacaktır.&rdquo;</p>\n\n<p>\n	Bu hadisin senedi sahihtir, ama Şeyhayn (Buhari ve M&uuml;slim) onu tahric etmemiştir.</p>\n\n<h3>\n	Mehdi (a.s) Deylem Dağı ve Konstantiniye&rsquo;ye (İstanbul) Egemen Olacaktır.</h3>\n\n<p>\n	20- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet ederler.</p>\n\n<p>\n	&Ouml;rneğin:<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 179&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi Allah (c.c) o g&uuml;n&uuml;, o kadar uzatacak ki Ehl-i Beytimden biri gelecek, Deylem Dağı ve Kostantiniye&rsquo;ye hakim olacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	21-En &uuml;st&uuml;n İbadet, <strong>Mehdi</strong>&rsquo;nin Zuhurunu Beklemektir.</p>\n\n<p>\n	Bunu bir&ccedil;ok Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: &ldquo;<em>Feraid-us Simtayn</em>&rdquo;de (el yazması) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Emir-&uuml;l Mu&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;En &uuml;st&uuml;n ibadet, fereci (<strong>Hz. Mehdi</strong>&rsquo;nin zuhurunu) beklemektir.&rdquo;</p>\n\n<h3>\n	Hz. Resulullah&rsquo;ın (s.a.a) Hz. Mehdi&rsquo;nin Gaybeti Hakkındaki Hadisleri</h3>\n\n<p>\n	22- <em>Kemal-ud Din,</em> c. 2, s. 413:</p>\n\n<p>\n	Gıyas bin İbrahim&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından, Hz. Resulullah <em>salla&rsquo; ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu nakleder: &ldquo;Benim evlatlarımdan olan Kaim&rsquo;i, gaybeti zamanında ink&acirc;r eden, cahiliye &ouml;l&uuml;m&uuml; &uuml;zerine &ouml;l&uuml;r.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	23- <em>Kemal-ud Din,</em> c. 1, s. 287 ve ondan naklen <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	&nbsp;İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından nakleder ki, Resulul-lah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun ismi benim ismim, k&uuml;nyesi ise benim k&uuml;nyemdir; halk i&ccedil;erisinde yaratılışta bana en &ccedil;ok benzeyenidir. Onun gaybeti olacak; halk o d&ouml;nemde şaşkınlık i&ccedil;inde kalacak, bir&ccedil;okları dinlerinden sapacaktır. İşte o zamanda <strong>Mehdi</strong>, parlak bir yıldız gibi gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracaktır.&rdquo;</p>\n\n<h3>\n	Peygamber Mehdi&rsquo;yi Adıyla ve Babalarının Adıyla Tanıtmaktadır</h3>\n\n<p>\n	24- <em>Kifayet-ul Eser</em> s. 53</p>\n\n<p>\n	Cabir bin Abdullah Ensari&rsquo;den:</p>\n\n<p>\n	Y&uuml;ce Allah Peygamberine &ldquo;<strong>Ey iman edenler! Allah&rsquo;a, Resul&uuml;ne ve sizden olan emir sahiplerine itaat edin</strong>&rdquo; ayetini nazil ettiğinde; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıdık. Peki sana itaat ettiğimiz gibi kendilerine itaat etmemiz gereken &ldquo;emir sahipleri&rdquo; kimlerdir? diye sordum. Buyurdu ki: &ldquo;Onlar benim halifelerim ve benden sonra M&uuml;sl&uuml;manların İmamlarıdırlar. Birincisi Ali bin Ebu Talib&rsquo;dir. Sonra Hasan, sonra H&uuml;seyin, sonra Ali bin H&uuml;seyin, sonra Muhammed bin Ali, -o Tevrat&rsquo;ta B&acirc;kır olarak tanınır, sen onu g&ouml;receksin ey Cabir, onunla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde benim selamımı ona ilet- sonra Sadık Cafer bin Muhammed, sonra Musa bin Cafer, sonra Ali bin Musa, sonra Muhammed bin Ali, sonra Ali bin Muhammed, sonra Hasan bin Ali, sonra adı ve k&uuml;nyesi benimle aynı olan Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasındaki rahmeti olan Hasan bin Ali&rsquo;nin oğludur. Zikri y&uuml;ce olan Allah, onun eliyle doğuyu ve batıyı fethedecektir. O Şiileri ve sevenlerinden uzun bir s&uuml;re gizli kalacak. O d&ouml;nemde sadece Allah&rsquo;ın kalbini imanla imtihan ettiği insanlar onun İmameti inancında sabit kalacaktır.&rdquo;</p>\n\n<p>\n	Cabir diyor ki: &ldquo;Ya Resulullah! O d&ouml;nemde Şiileri ondan yararlanabilecekler mi?&rdquo; diye sordum. Buyurdu ki: &ldquo;Beni peygamber olarak g&ouml;nderene andolsun ki, onlar onun gaybet d&ouml;neminde, onun nuruyla aydınlanacak ve velayetinden yararlanacaklar, tıpkı halkın bulut kapatsa dahi g&uuml;neşten yararlandığı gibi...Ey Cabir! Bu, Allah&rsquo;ın gizli sırlarından ve Allah&rsquo;ın saklı ilim hazinelerindendir. Bunu ehli olanlar dışındakilerden sakla...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	25- <em>İsbat-ul H&uuml;dat</em>, c. 7, s. 137:</p>\n\n<p>\n	Fazl bin Şazan &ldquo;<em>İsbat-ur Rec&rsquo;at</em>&rdquo; adlı kitabında;</p>\n\n<p>\n	Ebu Hamza Sumali&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: Hz. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a buyurdu ki: &ldquo;Bil ki, benim oğlum sana ve senin Şiilerine d&uuml;nyada zulmedenlerden intikam alacak. Allah da ahirette onları azaplandıracaktır.&rdquo; Selman dedi ki: &ldquo;Kimdir o ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Oğlum H&uuml;seyin&rsquo;in dokuzuncu evladı... O uzun bir gaybetten sonra zuhur edecek. Allah&rsquo;ın emrini ortaya &ccedil;ıkaracak, Allah&rsquo;ın dinini izhar edecek ve Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	26- <em>Kifayet-ul Eser</em>, s. 34:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	&ldquo;Benden sonra İmamlar oniki tanedir, dokuz tanesi H&uuml;seyin&rsquo;in soyundandır ve <strong>Mehdi</strong> onlardandır.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hakkında Ehl-i Beyt&rsquo;ten Nakledilen Hadislerden Bazıları</h3>\n\n<h4>\n	A- Emir-&uuml;l M&uuml;&rsquo;minin Ali (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-&ucirc;d Din</em> c. 1 s. 302</p>\n\n<p>\n	Esbağ bin N&ucirc;bate&rsquo;den:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan s&ouml;zede-rek ş&ouml;yle buyurdu: &ldquo;O &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiya&ccedil; yoktur&rdquo; diyecektir.</p>\n\n<p>\n	303. Sayfada da aynı hadisi başka bir tarikle nakleder.</p>\n\n<p>\n	Ayrıca bu hadisi Şeyh Tusi (r.a) &ldquo;<em>el-Gaybet</em>&rdquo; de Allame Meclisi <em>Bihar-ul Envar</em> c. 52, s. 101 de naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1, s. 270:</p>\n\n<p>\n	Ebu İshak&rsquo;tan:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ashabından g&uuml;venilir birinden duydum ki, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em> bir hutbesinde s&ouml;yle diyordu: &ldquo;Allah&rsquo;ım ben biliyorum ki ilmin tamamı kuşatılmaz, kaynağı kurumaz ve arzın, senin halka olan a&ccedil;ık ama kendisine itaat edilmeyen ya da &ccedil;ekindiğinden dolayı saklanan bir h&uuml;ccetinden boş kalmaz. B&ouml;ylece h&uuml;ccetin batıl olmaz. Senin dostların da hidayet olduktan sonra dalalete d&uuml;şmezler. Ama onlar (dostların) neredeler ve sayıları ne kadardır? Onlar sayıca &ccedil;ok az olsalar da, zikri y&uuml;ce olan Allah katında değerleri &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Onlar, dinin kılavuzları olan hidayet İmamlarına tabi olurlar, onların edepleriyle edeplenir, yollarından y&uuml;r&uuml;rler. İşte o zaman ilim, imanın hakikati ile birlikte onlara doğru akın eder de ruhları, ilim &ouml;nderlerinin davetine icabet eder; başkalarına zor gelen hadisleri onlar kolaylıkla kabul ederler; yalancılar ve israf&ccedil;ıların &ccedil;ekinip kabullenmedikleri şeylerle huzur bulurlar. İşte, alimlere uyanlar onlardır. Onlar, y&uuml;ce Allah&rsquo;a ve velilerine itaat ederek, d&uuml;nya ehliyle birlikte oldular; dinlerinde takiyye edip d&uuml;şmanlarından korundular. Onların ruhları, en y&uuml;ce makama bağlıdır, alimleri ve onlara uyanlar, batıl devletinde dilsiz ve suskundurlar, hakkın devletini beklerler. Allah yakında kendi s&ouml;zleriyle hakkı y&uuml;celtecek ve batılı yok edecektir. O korkulu durumda dinlerini sabırla korudukları i&ccedil;in ne mutlu onlara! Onların devleti oluştuğunda onları g&ouml;rmeyi ne kadar da &ccedil;ok isterim! Allah onları, salih babalarını, eşlerini ve nesillerini bizimle birlikte Adn cennetinde birleştirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em>, c. 1, s. 273:</p>\n\n<p>\n	Esbağ bin Nubate&rsquo;den:</p>\n\n<p>\n	Bir g&uuml;n, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına gittiğimde derin derin d&uuml;ş&uuml;nd&uuml;ğ&uuml; halde yeri &ccedil;izdiğini g&ouml;rd&uuml;m. &ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Seni derin derin d&uuml;ş&uuml;nerek yeri &ccedil;izdiğini g&ouml;r&uuml;yorum. Yoksa ona rağbet mi ediyorsunuz?&rdquo; dedim. Buyurdu ki: &ldquo;Hayır Allah&rsquo;a andolsun, ne ona ne de d&uuml;nyaya bir g&uuml;n bile rağbet etmedim. Yalnız benden olacak olan on birinci &ccedil;ocuğumu d&uuml;ş&uuml;n&uuml;yorum. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong> odur. O gaybete &ccedil;ekilecek ve bir şaşkınlık d&ouml;nemi başlayacak, bazıları bu d&ouml;nemde sapacak, bazıları ise hidayete ereceklerdir.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Bu şaşkınlık ve gaybet d&ouml;nemi ne kadar s&uuml;recek?&rdquo; diye sordum. Buyurdu ki: &ldquo;Altı g&uuml;n veya altı ay veya altı yıl.&rdquo; &ldquo;Bu mutlaka olacak mı?&rdquo; Diye sordum. Buyurdu ki: &ldquo;Evet, tıpkı onun yaratıldığı gibi. Sen buna ulaşamazsın ey Esbağ! Onlar bu &uuml;mmetin se&ccedil;kinleri olup itretin se&ccedil;kinleriyle birliktedirler.&rdquo; Peki ondan sonra ne olacak?&rdquo; dedim. Buyurdu ki: &ldquo;Sonra Allah dilediğini yapacaktır. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın bedaları, iradeleri, gayeleri ve sonu&ccedil;ları vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	B- Hasan bin Ali (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 315:</p>\n\n<p>\n	Ebu Said&rsquo;den:</p>\n\n<p>\n	Hasan bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca ş&ouml;yle buyurdu: &ldquo;Yazıklar olsun size! Ne yaptığımı bilmiyorsunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben Şiilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu bilmiyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; Diye cevap verdiler. Bunun &uuml;zerine ş&ouml;yle buyurdu: &ldquo;Biliyor musunuz Musa b. İmran Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar &ccedil;ok kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biatı olduğunu bilmiyor musunuz? Y&uuml;ce Allah onun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biatı onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin efendisinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu, Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Aynı hadisi &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317&rsquo;de aynı senetle nakleder.</p>\n\n<h4>\n	C- H&uuml;seyin (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Uyun-ul Ahbar</em>, c. 1, s. 68:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten;</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;On iki Hidayet İmamı bizdendir. Birincisi Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib&rsquo;dir sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır. Onlara eziyetler olacak ve onlara denilecek ki: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır.&rdquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihat etmek gibidir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 317:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten:</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Oniki Hidayet İmamı bizdendir, birincileri Ali bin Ebu Talib, sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur; yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra Allah onun vasıtasıyla tekrar onu diriltecektir ve m&uuml;şrikler istemese de hak dini, diğer b&uuml;t&uuml;n dinlere muzaffer kılacaktır. O, gaybete &ccedil;ekildiği d&ouml;nemde bazıları onun hakkında irtidat edecek, bazı kavimler ise dine bağlı kalacaklar ve onlara eziyetler edilecek ve onlara ş&ouml;yle s&ouml;ylenecek: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacak?&rdquo; Onun gaybetindeki eziyetlere ve tekziplere sabreden, Resulullah&rsquo;ın &ouml;n&uuml;nde kılı&ccedil;la cihat eden gibidir.&rdquo;</p>\n\n<p>\n	Bu rivayet, &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317, &ldquo;<em>Uyun-ul Ahbar</em>&rdquo; c. 1, s. 68 ve &ldquo;<em>Muktazab-ul Eser</em>&rdquo; s. 23&rsquo;te de aynı senet ve metinle ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>el-İşaa Fi Eşrat-is Saa</em>&rdquo; s.93 (Mısır bas.):</p>\n\n<p>\n	Ebu Abdullah H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bu işi yapacak olanın (yani <strong>Mehdi</strong>&rsquo;nin) iki gaybeti vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.</p>\n\n<h4>\n	D- Ali bin H&uuml;seyin (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 323:</p>\n\n<p>\n	Amr bin Sabit&rsquo;ten:</p>\n\n<p>\n	Hz. Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Her kim bizim Kaimimizin gaybetinde onun velayetine bağlı kalırsa, Allah (c.c) Bedir ve Uhud şehitlerinden bin tanesinin sevabını ona verir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 576:</p>\n\n<p>\n	Said bin C&uuml;beyr&rsquo;den:</p>\n\n<p>\n	İmam Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: Bizden olan Kaim&rsquo;de peygamberlerden bazı s&uuml;nnetler vardır: Nuh&rsquo;tan, İbrahim&rsquo;den Musa&rsquo;dan, İsa&rsquo;dan, Eyy&uuml;p&rsquo;ten ve Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den birer s&uuml;nnet onda vardır. Nuh&rsquo;un ondaki s&uuml;nneti uzun &ouml;mr&uuml;d&uuml;r, İbrahim&rsquo;in s&uuml;nneti gizli veladet ve halktan uzaklaşmasıdır. Musa&rsquo;nın s&uuml;nneti korkudan gaybete &ccedil;ekilmesidir, İsa&rsquo;nın s&uuml;nneti halkın onun hakkında ihtilaf etmesidir, Eyyup&rsquo;un s&uuml;nneti ise belalardan sonraki ferahlıktır, Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nneti ise kılı&ccedil;la zuhur etmesidir...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- &ldquo;<em>Yenabi-ul Mevedde&rsquo;den naklen el-Mahacce,</em>&rdquo; s. 427:</p>\n\n<p>\n	Zuhruf suresindeki &ldquo;Ve onun arkasında baki kalacak bir kelime bıraktık da belki onlar geriye d&ouml;nerler.&rdquo; ayeti hakkında, Sabit-i Somali, Ali bin H&uuml;seyin&rsquo;den, o babasından, o da Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan rivayet eder ki, ş&ouml;yle buyurmuştur: &ldquo;Bu ayet bizim hakkımızda nazil olmuştur. Allah İmameti kıyamete kadar H&uuml;seyin&rsquo;in z&uuml;rriyetinde karar kılmıştır. Bizden olan Gaybette bulunacak İmam&rsquo;ın iki gaybeti vardır. Birisi diğerinden daha uzun olacaktır. Onun İmametine sadece yakini g&uuml;&ccedil;l&uuml; olan ve marifeti sahih olanlar bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	Sonra buyurdu ki: &ldquo;Allah (c.c)&rsquo;ın velisi, Resulullah ve sonraki İmamların vasisi olan onikinci İmam&rsquo;ın gaybeti &ccedil;ok uzun s&uuml;recektir. Ey Ebu Halid! Onun gaybetinde onun İmametine inananlar ve onun zuhurunu bekleyenler, b&uuml;t&uuml;n zamanların ehlinden daha efdaldirler. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah onlara &ouml;yle akıl, zeka ve marifet vermiş ki gaybet, onların yanında m&uuml;şahede gibidir. Allah, o zamanda olanları tıpkı Resulullah yanında kılı&ccedil;la savaşan m&uuml;cahitler gibi karar kılmıştır. Onlar ger&ccedil;ek ihlas sahipleri, bizim sadık Şiilerimiz ve Allah (c.c)&rsquo;in dinine gizli ve a&ccedil;ık olarak davet edenlerdirler.&rdquo; Yine buyurdu ki: &ldquo;En &uuml;st&uuml;n amellerden biri de <strong>Mehdi</strong>&rsquo;nin zuhurunu beklemektir.&rdquo;</p>\n\n<h4>\n	E- İmam Ebu Cafer Muhammed B&acirc;kır (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	İbrahim bin &Ouml;mer-i Kunasi&rsquo;den:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu emrin sahibinin iki gaybeti vardır.&rdquo; Yine ş&ouml;yle buyuruyordu: &ldquo;Kaim kıyam ettiğinde, kimsenin biatı onun boynunda olmayacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 287 ve <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Salih b. Ukbe&rsquo;den, o da babasından, o ise İmam Muhammed B&acirc;kır&rsquo;dan, o ise babalarından nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet ve şaşkınlık d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em>, c. 1, s. 286 ve <em>Bihar-ul Envar</em>, c. 1, s. 72:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan;</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ehl-i Beyt&rsquo;imden Kaim&rsquo;in zamanında yaşayıp, onun kıyamından &ouml;nceki gaybetinde onun İmamlığına uyan, dostlarını sevip, d&uuml;şmanlarına d&uuml;şman olanlara ne mutlu. B&ouml;yle birisi kıyamet g&uuml;n&uuml;nde benimle birlikte olan dostlarımdan ve &uuml;mmetimin en değerlilerindendir.&rdquo;</p>\n\n<p>\n	Sonra İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Ey Ebu M&uuml;stehil! Bizim Kaim&rsquo;imiz H&uuml;seyin&rsquo;in evlatlarından dokuzuncusudur. &Ccedil;&uuml;nk&uuml; Resulullah&rsquo;tan nakledilmiştir ki, sonraki İmamlar oniki tanedir ve sonuncuları Kaim&rsquo;dir.&rdquo; Dedim ki: &ldquo;Ey Seyyidim! Bu oniki kişi kimdir?&rdquo; Buyurdu ki: &ldquo;Birincisi Ali bin Ebu Talib&rsquo;dir, ondan sonra Hasan ve H&uuml;seyin, sonra da Ali bin H&uuml;seyin, sonra ben, benden sonra da bu.&rdquo; dedi ve elini oğlu Cafer&rsquo;in omuzuna koydu. Dedim ki: &ldquo;Bundan sonra kim?&rdquo; Buyurdu ki: &ldquo;Oğlu Musa, Musa&rsquo;dan sonra oğlu Ali, Ali&rsquo;den sonra oğlu Muhammed, Muhammed&rsquo;den sonra oğlu Ali, Ali&rsquo;den sonra da oğlu Hasan. İşte o yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak olan Kaim&rsquo;in babasıdır. Şiilerimizin g&ouml;ğs&uuml;ne şifa verecektir&rdquo;...</p>\n\n<h4>\n	F- İmam Ebu Abdullah Cafer-i Sadık (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1-<em>Kemal-ud Din</em>, c. 2, s. 341:</p>\n\n<p>\n	Safvan bin Mihran-ı Cemmal&rsquo;dan:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a andolsun ki <strong>Mehdi</strong>&rsquo;niz aranızdan gaybete &ccedil;ekildiğinde, i&ccedil;inizden bazı cahiller diyecek ki: Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur. Sonra o, yery&uuml;z&uuml;ne parlak yıldız gibi d&ouml;necek ve yeri zul&uuml;m ve haksızlıkla dolduğu gibi, adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2-<em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer-i Cofi&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibinin iki gaybeti olacak. Ve birisi o kadar uzayacak ki, bazıları: &ldquo;&Ouml;ld&uuml;&rdquo; bazıları: &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları ise: &ldquo;Gitti&rdquo; diyecekler. Onun ashabından &ccedil;ok azı ona bağlı kalacak. Ve onun yerini yakın hizmet&ccedil;isinden başka ne bir veli, ne de bir başkası bilmeyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kamal-ud Din</em>, c. 2, s. 335 ve <em>Bihar-ul Envar</em>, c. 51, s. 144:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır. Dediler ki: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo; Buyurdu ki: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evlatlarından olan İmamlar. Onların sonuncusu Kaim&rsquo;dir. Gaybetten sonra kıyam edecek, Deccalı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 342:</p>\n\n<p>\n	Seyyid bin Muhammed-i Himyeri&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ş&ouml;yle dedim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senin babalarından bize gaybet ve onun doğruluğu hakkında rivayetler ulaşmıştır. Bu gaybetin kimin &uuml;zerinde vuku bulacağını s&ouml;yler misin?&rdquo; Buyurdu ki: &ldquo;Doğrusu gaybet benim evlatlarımdan altıncısında vuku bulacaktır. O, Resulullah&rsquo;tan sonraki hidayet İmamlarının onikicisidir. Birincileri Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib, sonuncuları ise Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti ve zamanın sahibidir. Allah&rsquo;a andolsun Nuh&rsquo;un, kavmi i&ccedil;inde kaldığı s&uuml;re kadar gaybette kalsa dahi, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduruncaya kadar d&uuml;nyadan g&ouml;&ccedil;meyecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 345:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Peygamberlerde vuku bulan gaybetler aynen, adım adım ve karış karış biz Ehl-i Beyt&rsquo;ten olan Kaim&rsquo;de de vuku bulacaktır.&rdquo; Dedim ki: Ey Resulullah&rsquo;ın oğlu! Siz Ehl-i Beyt&rsquo;ten olan bu Kaim kimdir?&rdquo; Buyurdu ki: &ldquo;Ey Ebu Basir! O benim oğlum Musa&rsquo;nın beşinci evladıdır. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. &Ouml;yle bir gaybete &ccedil;ekilecek ki, batıl ehli onda teredd&uuml;t edecektir. Sonra Allah (c.c) onu izhar edecek, Allah onun eliyle yerin doğusunu ve batısını fethedecek. Sonra Allah&rsquo;ın ruhu İsa bin Meryem nazil olacak ve onun arkasında namaz kılacak. B&ouml;ylece yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak. Yery&uuml;z&uuml;n&uuml;n her yerinde Allah&rsquo;a ibadet olunacak ve m&uuml;şrikler istemese de dinin hepsi Allah&rsquo;a ait olacak.&rdquo;</p>\n\n<h4>\n	G- Musa bin Cafer (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kifayet-ul Eser</em>, s. 265:</p>\n\n<p>\n	Yunus bin Abdurrahman&rsquo;dan:</p>\n\n<p>\n	Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıkarak ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; Buyurdu ki: &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır. Sonra buyurdu ki: Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan Şiilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar. Biz de onlardan Şiilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklar.&rdquo;</p>\n\n<p>\n	Bu hadis &ldquo;<em>Bihar-ul Envar</em>&rdquo; c. 1, s. 151&rsquo;de &ldquo;<em>Kemal-ud Din</em>&rdquo; c. 2, s. 361&rsquo;de de aynı metin ve senetle ge&ccedil;mektedir.</p>\n\n<h4>\n	H- İmam Rıza (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>el-Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Reyyan bin Salt&rsquo;tan:</p>\n\n<p>\n	Kaim hakkında İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a soru sorduklarında ş&ouml;yle buyurduğunu duydum: &ldquo;Cismi g&ouml;r&uuml;lmez ve ismi anılmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>Yenabi&rsquo;ul Mevedde</em>&rdquo; s. 448:</p>\n\n<p>\n	Hasan bin Halid&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Musa er-Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak. Halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacak.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle soruldu: &ldquo;Ey Allah resul&uuml;n&uuml;n oğlu! Siz Ehl-i Beyt&rsquo;ten olan Kaim kimdir?&rdquo;</p>\n\n<p>\n	Buyurdu ki: &ldquo;Benim evlatlarımdan d&ouml;rd&uuml;nc&uuml;s&uuml;. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah, onun vesilesiyle yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; kaksızlıktan temizleyecek ve her t&uuml;rl&uuml; zul&uuml;mden p&acirc;k kılacaktır. Halkın, veladetinde teredd&uuml;t edeceği odur. Zuhurundan &ouml;nce gaybete &ccedil;ekilecek olan odur. O zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve halkın i&ccedil;inde adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacaktır. G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &ldquo;Bilin ki, Allah&rsquo;ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona tabi olun. Ş&uuml;phesiz hak onunladır ve ondadır.&rdquo; Ve bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &ldquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir&rdquo;</p>\n\n<p>\n	&ldquo;Yakın bir mekandan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o zuhur g&uuml;n&uuml;d&uuml;r.&rdquo; Yani oğlum Kaim <strong>Mehdi</strong>&rsquo;nin zuhuru.&rdquo;</p>\n\n<h4>\n	I- İmam Muhammed Taki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 378:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	Ebu Cafer Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Ali&rsquo;dir onun emri benim emrim, s&ouml;z&uuml; benim s&ouml;z&uuml;m, ona itaat bana itaat demektir. Ondan sonraki İmam, onun oğlu Hasan&rsquo;dır. Onun emri babasının emri, babasının s&ouml;z&uuml;d&uuml;r, ona itaat babasına itaattir.&rdquo; Sonra s&uuml;kut etti. Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;nun oğlu! Hasan&rsquo;dan sonraki İmam kimdir?&rdquo; Şiddetle ağladıktan sonra buyurdu ki: Hak &uuml;zere Kaim olan ve beklenen İmam&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 337:</p>\n\n<p>\n	Abdulazim bin Abdullah&rsquo;tan:</p>\n\n<p>\n	İmam Muhammed bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim.</p>\n\n<p>\n	Ama o s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ebu&rsquo;l Kasım! Doğrusu bizden olan Kaim, <strong>Mehdi</strong>&rsquo;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<h4>\n	J- İmam Ali Naki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 383:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Hasan&rsquo;dır, ondan sonraki ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Usul-u Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Davud bin Kasım-ı Caferi&rsquo;den:</p>\n\n<p>\n	İmam Ebu&rsquo;l Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benden sonraki halef, oğlum Hasan&rsquo;dır, haleften sonraki halef geldiğinde ne yapacaksınız?&rdquo; Dedim ki: &ldquo;Allah beni sana feda kılsın, ni&ccedil;in?&rdquo; Buyurdu ki: &ldquo;&Ccedil;&uuml;nk&uuml; siz onun şahsını g&ouml;rmeyecek ve onu ismi ile anamayacaksınız!&rdquo; Dedim ki: &ldquo;Peki onu nasıl zikredelim?&rdquo; Buyurdu ki: &ldquo;Ş&ouml;yle s&ouml;yleyin: &Acirc;l-i Muhammed&rsquo;in H&uuml;cceti. Allah&rsquo;ın salat ve selamı ona olsun.&rdquo;</p>\n\n<h4>\n	K- İmam Hasan Askeri (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 440:</p>\n\n<p>\n	Muhammed bin Osman el Amri&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibi her yıl hac mevsiminde hazır olacak, halkı g&ouml;recek ve onları tanıyacak. Halk da onu g&ouml;recek ama tanımayacaklar.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, s. 526 ve <em>Bihar-ul Envar</em>, c. 51, s. 224:</p>\n\n<p>\n	Hasan bin Salih-i Bezzaz&rsquo;dan:</p>\n\n<p>\n	Hasan bin Ali el-Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyuruyordu: &ldquo;Doğrusu benim oğlum, benden sonraki Kaim&rsquo;dir. Uzun &ouml;m&uuml;rl&uuml;l&uuml;kte ve gaybette peygamberlerin s&uuml;nneti onda vuku bulacaktır. Bu s&uuml;re &ccedil;ok uzadı diye bazı kalpler taş gibi sertleşecektir. Allah (c.c) kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışında ona inanan kalmayacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em> c. 2 s.384.</p>\n\n<p>\n	Ahmed bin İshak bin Sa&rsquo;d el-Es&rsquo;ari&rsquo;den:</p>\n\n<p>\n	İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek, kendisinden sonraki İmamın kim olduğunu sormak istedim: Ama o benden &ouml;nce s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ahmed bin İshak! Ş&uuml;phesiz y&uuml;ce Allah, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı yarattığından beri yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Onun vesilesiyle belaları yery&uuml;z&uuml; ehlinden defeder ve yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senden sonraki İmam ve halife kimdir?&rdquo;</p>\n\n<p>\n	Hemen ayağa kalktı ve odaya girdi. Az sonra omuzunda y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıktı ve buyurdu ki: &ldquo;Ey Ahmed bin İshak! Eğer Allah&rsquo;ın (c.c) ve h&uuml;ccetlerinin yanında değerli olmasaydın bu oğlumu sana g&ouml;stermezdim. Bunun adı ve k&uuml;nyesi Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> adı ve k&uuml;nyesi ile aynıdır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra, onu adalet ve eşitlikle dolduracaktır. Ey Ahmed bin İshak! Bu &uuml;mmetin i&ccedil;inde bu, tıpkı Hızır ve Z&uuml;lkarneyn gibidir. Vallahi bu &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın (c.c) onun İmametine bağlı kıldığı ve onun zuhurunun acil olması i&ccedil;in dua etmeye muvaffak kıldığı kimseler dışında, kimse helak olmaktan kurtulamayacaktır.&rdquo;</p>\n\n<p>\n	Dedim ki: &ldquo;Ey Mevlam! Kalbimin mutmain olacağı bir alameti var mı?&rdquo;</p>\n\n<p>\n	O &ccedil;ocuk fasih Arap&ccedil;a ile ş&ouml;yle buyurdu: &ldquo;Ben Allah&rsquo;ın yery&uuml;z&uuml;ndeki Bakıyye&rsquo;siyim. D&uuml;şmanlarından intikam alacak olan da benim. Beni g&ouml;rd&uuml;kten sonra artık alamet ve delil isteme.&rdquo; Ahmed bin İshak der ki: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım. Ertesi g&uuml;n onun yanına d&ouml;nerek ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;in onda vuku bulacak olan s&uuml;nneti nedir?&rdquo; &ldquo;Gaybetinin uzunluğudur, dedi.&rdquo; Arzettim ki: &ldquo;Ey Resulullah&rsquo;ın oğlu! Onun gaybeti &ccedil;ok mu s&uuml;recek?&rdquo; Buyurdu ki: &ldquo;Rabbime andolsun ki evet. &Ouml;yle ki, buna inananların &ccedil;oğu bu inan&ccedil;tan vazge&ccedil;ecek. Allah (c.c)&rsquo;nun bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır. Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli sırlarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle birlikte olursun.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 41:</p>\n\n<p>\n	Ebu Ganim-i Hadim&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir oğlu oldu ve adını Muhammed koydu. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n onu ashabına g&ouml;sterdi ve buyurdu ki: &ldquo;Benden sonraki sahibiniz ve benim halifem budur. Ne zaman zuhur edecek diye &ouml;zlemle beklediğiniz Kaim budur. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolunca, zuhur edecek ve onu adalet ve eşitlikle dolduracak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 409:</p>\n\n<p>\n	Musa bin Cafer bin Veheb-i Bağdadi&rsquo;den:</p>\n\n<p>\n	İmam Ebu Muhammed Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Benim halefim hakkında, benden sonra ihtilaf ettiğinizi g&ouml;r&uuml;r gibiyim. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den sonraki İmamları kabul edip de oğlumu ink&acirc;r edenler, tıpkı b&uuml;t&uuml;n peygamberleri kabullenip, Resulul-lah&rsquo;ı ink&acirc;r eden gibidir. Resulullah&rsquo;ı ink&acirc;r eden ise, b&uuml;t&uuml;n peygamberleri ink&acirc;r etmiş sayılır. &Ccedil;&uuml;nk&uuml; sonuncumuza itaat, birincimize itaat gibidir, sonuncumuzu ink&acirc;r etmek de birincimizi ink&acirc;r etmek gibidir. Biliniz ki, oğlum &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın koruduğu kimseler dışındaki b&uuml;t&uuml;n halk, onun hakkında teredd&uuml;t edecektir.&rdquo;</p>\n\n<p>\n	<em>Kifayet-&uuml;l Eser</em>, s. 291&rsquo;de aynı hadisi Ahmed b. Muhammed b. Yahya el-Attar&rsquo;dan aynen nakleder.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Kemal-ud Din</em>, c. 2, s. 435:</p>\n\n<p>\n	Muvaiye bin Hekim, Muhammed bin Eyyub bin Nuh ve Muhammed bin Osman-ı Amri&rsquo;den:</p>\n\n<p>\n	&ldquo;Biz İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evinde kırk kişi toplanmıştık ve o, oğlunu bize g&ouml;stererek buyurdu ki: &ldquo;Bu benden sonraki İmamınızdır ve sizlere halifemdir, ona itaat edin ve benden sonra dininizde ayrılığa d&uuml;şmeyin, yoksa helak olursunuz. Biliniz ki, siz bu g&uuml;nden sonra onu g&ouml;remeyeceksiniz.&rdquo; O &uuml;&ccedil;&uuml; ş&ouml;yle dediler: &ldquo;Onun yanından ayrıldık, aradan birka&ccedil; g&uuml;n ge&ccedil;meden İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyadan g&ouml;&ccedil;t&uuml;.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <em>el-Envar-ul Behiyye</em>, s. 161:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kadri y&uuml;ce Şeyh Ali bin H&uuml;seyin bin Babeveyh-i Kummi&rsquo;ye ş&ouml;yle yazdı:</p>\n\n<p>\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	Hamd alemlerin Rabbi olan Allah&rsquo;a mahsustur. Akıbet, muttakilerindir. Cennet tevhid ehlinin, cehennem ise m&uuml;lhitlerindir. D&uuml;şmanlık sadece zalimler aleyhinedir. Yaratıcıların en g&uuml;zeli olan Allah&rsquo;tan başka ilah yoktur. Salat, yaratılmışların en &uuml;st&uuml;n&uuml; olan Muhammed&rsquo;e ve onun p&acirc;k itretine olsun.</p>\n\n<p>\n	Ey g&uuml;vendiğim şeyh Ebu&rsquo;l Hasan Ali bin H&uuml;seyin-i Kummi! Allah seni kendi rızasını kazanmaya muvaffak kılsın ve kendi rahmeti ile sana salih evlatlar versin. Sana takvayı, namazı ikame etmeyi ve zek<a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\" uage=\"JavaScript\">[HH1]</a>&nbsp;&acirc;t vermeyi tavsiye ederim.... Hep sabırlı ol ve kurtuluşu bekle. Peygamber&rsquo;in m&uuml;jdelediği oğlum zuhur edene kadar Şiilerimiz s&uuml;rekli h&uuml;z&uuml;n i&ccedil;inde olacaklar. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, o onu adalet ve eşitlikle dolduracaktır. Sabret ey Şeyh ve Şiilerime sabretmelerini emret. Allah yery&uuml;z&uuml;ne istediğini varis kılacaktır. Akıbet, takvalılarındır. Sana ve b&uuml;t&uuml;n Şiilerime Allah&rsquo;ın selamı ve rahmeti olsun. Allah bize yeter, o ne iyi vekil, ne iyi Mevla ve ne iyi yardımcıdır.&rdquo;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Mehdi (a.s)&rsquo;ın Veladet Tarihi</h3>\n\n<p>\n	1- İbn-i Sabbağ-ı Mısri &ldquo;<em>el-Fusul-ul M&uuml;himme</em>&rdquo;, s. 274&rsquo;de (Necef bas.) ş&ouml;yle der:</p>\n\n<p>\n	Ebu&rsquo;l Kasım Muhammed H&uuml;ccet bin Hasan-ı Halis Hicri iki y&uuml;z elli beş yılında Şaban ayının yarısının gecesi Samerra şehrinde d&uuml;nyaya geldi.</p>\n\n<p>\n	Baba ve ana tarafından nispeti:</p>\n\n<p>\n	O, Ebu&rsquo;l Kasım Muhammed el-H&uuml;ccet bin Hasan el-Halis bin Ali el-Hadi bin Muhammed el-Cevad bin Ali er-Rıza bin Musa el-Kazım bin Cafer es-Sadık bin Muhammed el-B&acirc;kır bin Ali Zeyn-ul Abidin bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;dir. Allah&rsquo;ın selamı hepsinin &uuml;zerine olsun.</p>\n\n<p>\n	Annesi ise hayırlı bir cariye olan Nercis (Nergis)&rsquo;tir. Adının bu olmadığı da s&ouml;ylenir.</p>\n\n<p>\n	K&uuml;nyesi, Ebu&rsquo;l Kasım&rsquo;dır.</p>\n\n<p>\n	Lakabı ise; H&uuml;ccet, <strong>Mehdi</strong>, Halef-i Salih, Kaim, Muntazar ve Sahib-uz Zaman&rsquo;dır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<p>\n	Sıfatları: Gen&ccedil;, uzun boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, sa&ccedil;ları omuzlarına d&ouml;k&uuml;l&uuml;r, hafif uzun burunlu, parlak ve a&ccedil;ık alınlıdır. Naiplerinden biri, onun g&uuml;venilir muasırlarından olan Muhammed bin Osman&rsquo;dır. Muhasara altında bulunduğu evde gayba &ccedil;ekildiği s&ouml;ylenir. Ve bu olay Hicri iki y&uuml;z yetmiş altı yılında vuku bulmuştur. G&uuml;venilir İmamlardan onikinci İmam&rsquo;ın hakkında rivayet edilen nasslardan k&uuml;&ccedil;&uuml;k bir b&ouml;l&uuml;m&uuml; budur. Bu konuda bize ulaşan rivayetlerin sayısı olduk&ccedil;a fazladır. Hadis alimleri kendi kitaplarında bu konuyla ilgili b&uuml;t&uuml;n hadisleri toplayıp nakletmişlerdir.</p>\n\n<p>\n	2- Karmani adıyla meşhur Ebu Abbas Ahmed bin Yusuf, &ldquo;<em>Ahbar-ud D&uuml;vel ve Asar-ul Uvel</em>&rdquo; s. 117 ve 118&rsquo;de ş&ouml;yle der:</p>\n\n<p>\n	On birinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu&rsquo;l Kasım Muhammed bin Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındadır. Babası vefat ettiğinde o beş yaşındaydı. Allah ona Yahya <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ccedil;ocukluğundaki gibi hikmet verdi. D&uuml;zg&uuml;n boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı idi. Burnu hafif uzun ve alnı a&ccedil;ık ve parlak idi...</p>\n\n<p>\n	Sonra ş&ouml;yle der:</p>\n\n<p>\n	Alimlerin ittifak ettiğine g&ouml;re ahir zamanda kıyam edecek olan <strong>Mehdi</strong> odur. Hadisler, onun zuhur edeceğini teyit eder.</p>\n\n<p>\n	b- Abdulvahhab Şa&rsquo;rani &ldquo;<em>el-Yavakit ve&rsquo;l Cevahir</em>&rdquo; c. 2, s. 143&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru beklenmektedir. O, İmam Hasan-ı Askeri&rsquo;nin oğludur. İki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya gelmiştir. O, İsa bin Meryem ile buluşacağı zamana dek bakidir. O, bug&uuml;n yani Hicri dokuz y&uuml;z elli sekiz yılında yedi y&uuml;z altı yaşında oluyor. Kevm-ur Riş&rsquo;de medfun olan Şeyh Hasan-ı Iraki bana b&ouml;yle haber vermiş ve Şeyhimiz Seyyid&icirc; de onu onaylamıştır.</p>\n\n<p>\n	3- Şeyh Abdullah bin Muhammed bin Amir Şebravi-i Şafii Mısri &ldquo;<em>el-İtahaf bi Hubb-il Eşraf</em>&rdquo; s. 68&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet bin İmam Hasan-i Halis (r.a) Samerra şehrinde babasının vefatından beş yıl &ouml;nce Hicri iki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya geldi: O, d&uuml;nyaya geldiğinde babası halifelerden korktuğu ve zamanın şartları zor olduğu i&ccedil;in onu gizlerdi. &Ccedil;&uuml;nk&uuml; halifeler o zamanlar Haşimileri yakalayarak hapse atıyor veya &ouml;ld&uuml;r&uuml;p idam ediyorlardı.</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet; <strong>Mehdi</strong>, Kaim, Muntazar, Halef-i Salih ve Sahib-uz Zaman lakapları ile tanınır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<h3>\n	Gaybet Asrında İmam&rsquo;ın Faydaları</h3>\n\n<p>\n	İmamın yery&uuml;z&uuml;ndeki varlığı yery&uuml;z&uuml;ndekiler i&ccedil;in bereket olmasıyla birlikte akli ve nakli delillerle de ispatlanmıştır. Yery&uuml;z&uuml;ndeki canlılar, onun hayrı ve bereketi ile ilahi nimetlerle rızıklanırlar. Tıpkı g&uuml;zel &ccedil;i&ccedil;ekleri, tatlı meyveleri olan bir bitkinin sulanmasıyla, etraftaki diğer bitkilerin de sulanması gibi. İmam&rsquo;ın varlığıyla insan t&uuml;r&uuml;n&uuml;n yaratılmasındaki en y&uuml;ce hedef, meydana gelmiştir. Hi&ccedil;bir ş&uuml;phenin karışmadığı halis bir ibadet, hi&ccedil;bir cehaletin bulaşmadığı marifet ve hi&ccedil;bir g&uuml;nah ve isyanın karışmadığı itaat sahibinin l&uuml;tfu sayesinde canlılar yaşar ve onun bereketi ile rızıklanırlar.</p>\n\n<h3>\n	Zahiri ve Batıni Velayet</h3>\n\n<p>\n	Ş&uuml;phesiz, İmam&rsquo;ın iki velayeti vardır: Zahiri ve batıni velayet. Halk gaybet zamanında her iki velayetten de yararlanırlar.</p>\n\n<p>\n	İmam&rsquo;ın batıni velayetle olan tasarrufları; batıni yollarla vuku bulmaktadır. Bu tasarrufların, halkın g&ouml;zleri &ouml;n&uuml;nde tahakkuk etmesi gerekmez. Bu tasarruflardan biri yetenekleri filizlendirmektir. Bunun bir&ccedil;ok &ouml;rneği vardır.</p>\n\n<p>\n	Allame Tabatabai (r.a) <em>el-Mizan</em> adlı tefsirinde &ldquo;Ve onları emrimizle hidayet eden İmamlar kıldık&rdquo; ayeti ve benzeri diğer ayetlerden şu neticeyi almıştır İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halkın kalplerinde işrafı ve batıni velayeti vardır. İmam, hidayet kaynağıdır ve istediği her kalbe hidayeti bağışlar.&rdquo;</p>\n\n<p>\n	&ldquo;<em>Kemal-ud Din</em>&rdquo;, c. 1, s. 253&rsquo;de ş&ouml;yle rivayet olunur.</p>\n\n<p>\n	Cabir-i Ensar&rsquo;den:</p>\n\n<p>\n	Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e, &ldquo;Şiiler gaybet zamanında Kaim&rsquo;den faydalanabilecekler mi?&rdquo; diye sordular. Buyurdu ki: &ldquo;Evet, beni n&uuml;b&uuml;vvetle g&ouml;revlendirene andolsun ki, onlar onun gaybetinde onun velayetinin nuru ile aydınlanacak ve ondan yararlanacaklar. Tıpkı bulutlar kapatsa dahi halkın g&uuml;neşten faydalandığı gibi.&rdquo;</p>\n\n<p>\n	Zahiri velayetin gereği olan işlerden biri şeriatı ve İslam&rsquo;ın temel prensiplerini korumak ve tarih boyunca onun asaletini hıfzetmektir. B&ouml;ylece yeni bir şeriatın nazil olmasına gerek kalmaz. Aynı şekilde ilahi hikmete uygun olarak sair işlere de nezaret eder. Ancak İmamın zahiri velayet &ccedil;er&ccedil;evesindeki tasarrufları, ya şahsı tanınmayacak şekilde veya zahiri sebepleri bilinmeyen gaybi yardımlar vesilesiyle vuku bulmaktadır.</p>\n\n<p>\n	Onun gaybette oluşu, hi&ccedil; kimseyi g&ouml;rmediği veya hi&ccedil; kimsenin onu g&ouml;rmediği anlamına gelmez. O m&uuml;lakat edildiği zaman tanınmaz. İmam&rsquo;ın m&uuml;barek v&uuml;cudunun faydaları ve bereketlerinin yanısıra, onun varlığına, a&ccedil;ık gizli b&uuml;t&uuml;n sırlarımızı bildiğine, her an zuhur edebilip zalimlerin k&ouml;k&uuml;n&uuml; kazıyacağına inanmak da insanın eğitim ve terbiyesinde m&uuml;sbet rol oynar, onun kalbinde ciddiyet ve &uuml;midin meydana gelmesine neden olur.</p>\n\n<p>\n	Evet, insanlar, gaybet zamanında da kendi başlarına buyruk olmadıklarını, ilim ve hikmet, g&uuml;&ccedil; ve kudret sahibi ilahi bir İmamlarının olduğunu bilmelidirler.</p>\n\n<h3>\n	&Ouml;mr&uuml;n&uuml;n Uzun Olmasındaki Teredd&uuml;t ve Ş&uuml;phelere Cevap</h3>\n\n<p>\n	Bu ş&uuml;pheye detaylı bir cevap vermeye gerek yoktur. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Peygamberimiz ve pak İmamlarımızdan elimize ulaşan hadislere m&uuml;racaat eden herkes, Gaib İmam&rsquo;ı harikuladeliklerle tanır. Harikuladelikler de muhal değildir; bilim yoluyla da muhal olduğu ispatlanamaz. &Ccedil;&uuml;nk&uuml; bilim, kesinlikle alemde etkin olan illet ve nedenlerin sadece bizim m&uuml;şahade ettiğimiz şeylerle sınırlı olduğunu, bunların dışında g&ouml;rmediğimiz ve tanımadığımız illet ve nedenlerin olmadığını s&ouml;yleyemez. Dolayısıyla, bazı fertlerin, uzun &ouml;m&uuml;rl&uuml; olmanın sır ve nedenlerini bilip de binlerce yıl yaşaması pek&acirc;la m&uuml;mk&uuml;nd&uuml;r. Bu nedenle bilim, insanın &ouml;mr&uuml;n&uuml; bug&uuml;nk&uuml;nden daha fazla uzatacak vesileleri keşfetmekten &uuml;midini kesmemiştir.</p>\n\n<h3>\n	Kıyamının Tehirindeki Sebep</h3>\n\n<p>\n	<em>Yanabi-ul Mevedde</em>&rsquo;den naklen <em>el-Mahacce</em>, s. 428.</p>\n\n<p>\n	Fetih suresindeki &ldquo;Eğer k&acirc;firlerle m&uuml;&rsquo;minler birbirinden ayrılmış olsalar onlardan k&acirc;fir olanları acı bir azapla azaplandırırız.&rdquo; Ayet ile ilgili olarak İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: &ldquo;Doğrusu k&acirc;firlerin ve m&uuml;nafıkların sulb&uuml;nde Allah&rsquo;ın m&uuml;&rsquo;min emanetleri vardır. Allah&rsquo;ın o emanetleri onlardan ayrılmadık&ccedil;a Kaim&rsquo;imiz zuhur etmeyecektir. O, emanetler ayrılınca zuhur edecek, k&acirc;firleri ve m&uuml;nafıkları &ouml;ld&uuml;recektir.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Enbiy&acirc;: 73.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - İsra:44</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Ahzab:72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Buhari&rsquo;de Mehdi aleyhisselam&rsquo;dan &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> yere indiğinde &uuml;mmetin imamı&rdquo; diye s&ouml;z edilmiştir. Bu hadisten maksadın Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunda kimse ş&uuml;phe etmemiştir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya: 105.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur: 55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> -&Ouml;rneğin: Ebu Nuaym&rsquo;in &ldquo;<em>el-Erbaune Hadisen fi Zikr-il Mehdi</em>&rdquo; 15. Hadis;<em> Feraid-us Simtayn, el-Havi li-l Fetava</em>, c. 2, s. 63 ve &ldquo;<em>Rumuz-ul Ahadis</em>&rdquo; s. 508.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> &Ouml;nreğin: Ebu Nuaym <em>el-Erbaune Hadisen </em>36. Hadis, &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 97; Kurtubi &ldquo;<em>Tezkire</em>&rdquo;, s. 619; &ldquo;<em>el-Fusul-&ucirc;l M&ucirc;himme</em>&rdquo;, s. 280; &ldquo;<em>Muhtasaru Tezkiret-il Kurtubi</em>&rdquo;, s. 128; Ebu&rsquo;l Ala-i Attar, &ldquo;<em>el-Erbaiun</em>&rdquo;, s. 301; <em>Cami-us Sağir</em>, c. 2, s. 377; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 64; &ldquo;<em>İsaf-ur Rağibin</em>&rdquo; s. 150, &ldquo;<em>el-Feth-ul Kebir</em>&rdquo;, c. 3, s. 48; &ldquo;<em>Feraid-us Simtayn</em>&rdquo;; &ldquo;<em>Sevaik</em>&rdquo;, s. 99; &ldquo;<em>S&uuml;nen-&ucirc;l H&ucirc;da</em>&rdquo;, s. 573; &ldquo;<em>Nur-ul Ebsar</em>&rdquo; s. 231 ve &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo;, c. 6, s. 30.</p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\" uage=\"JavaScript\">\n			<p>\n				&nbsp;<a href=\"#_msoanchor_1\">[HH1]</a></p>\n		</div>\n	</div>\n</div>','Hz. Peygamberin (s.a.a) Hadislerinde İmam Mehdi (a.s)','','trash','open','open','','hz-peygamberin-s-a-a-hadislerinde-imam-mehdi-a-s__trashed','','','2020-05-08 13:07:35','2020-05-08 10:07:35','',0,'http://islamex.com/?p=2580',0,'post','',0),(2581,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	<span style=\"line-height: 1.2em; font-size: 13px;\">Kur&rsquo;an&rsquo;da Gayba İman</span></h1>\n\n<p>\n	Gayba ve gaybla ilgili hakikatlere inanmak peygamberlerin ilahi davetlerinin ekseni olup vahy ve n&uuml;b&uuml;vvete imanın gereklerindendir. Nitekim Bakara Suresi&rsquo;nin ilk ayetlerinde Kur&rsquo;an <strong>&ldquo;gayba inananlar i&ccedil;in hidayet edici bir kitap&rdquo;</strong> olarak tanıtlımıştır: <strong>&ldquo;Bu bir kitaptır ki, kendisinde ş&uuml;phe yok. Takva sahipleri i&ccedil;in de yol g&ouml;stericidir. Onlar, gayba inanırlar.&rdquo;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Gayb&icirc; biligi, insanın kendi başına edinebileceği bir bilgi olamayıp sadece ilah&icirc; &ouml;ğrenim ve vahy yoluyla elde edebileceği ink&acirc;r edilmez bir ger&ccedil;ektir. Bineanaleyh &ldquo;gayb&rdquo;; Allah Teala&rsquo;nın kullarını, peygamberleri vasıtasıyla bilgilendirdiği, melekler, Arş, K&uuml;rs&uuml;, cennet, cehennem, ge&ccedil;miş ve gelecekle ilgili gizli olaylar gibi geniş bir hakikatler yelpazesini kapsamına almaktadır ki, Allah Teala peygamberleri vasıtasıyla halkı bu vb. konulardan haberdar kılmaktadır.</p>\n\n<p>\n	Buradaki bahsimiz gelecekle ilgili bir mevzu etrafında olduğundan; gelecekte vuku bulacak bazı olaylar hakkında semavi kitaplarda bildirilmiş olan birka&ccedil; gaybi meseleyi aşağıya aktarıyor, bu &ouml;rneklerden birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	Son Peygamber Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in geleceğine dair daha &ouml;nceki peygamberlerin bunu haber vermeleri: <strong>&ldquo;Hani, Meryemoğlu İsa da &ldquo;ey İsrailoğlulları, ger&ccedil;ekten ben, sizin i&ccedil;in Allah&rsquo;tan g&ouml;nderilmiş bir el&ccedil;iyim. Benden &ouml;nceki Tevrat&rsquo;ı doğrulayıcı ve benden sonra, ismi &ldquo;Ahmed&rdquo; olan bir peygamberin de m&uuml;jdeleyicisiyim&rdquo; demişti. Fakat o, apa&ccedil;ık belgelerle onlara gelince &ldquo;Bu, a&ccedil;ık&ccedil;a bir b&uuml;y&uuml;d&uuml;r&rdquo; dediler.&rdquo;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İsarailoğullarının yery&uuml;z&uuml;nde iki kere fesad &ccedil;ıkarıp -her ikisinde de- yenilgiye uğrayacakları haberi: <strong>&ldquo;Kitapta, İsrailoğullarına şu h&uuml;km&uuml; verdik: Muhakkak siz, yery&uuml;z&uuml;nde iki defa bozgunculuk &ccedil;ıkaracaksınız ve pek kibirli bir y&uuml;kselişle muhakkah kibirlenip y&uuml;kseleceksiniz. Nitekim o ikiden ilk -vaid- geldiği zaman, olduk&ccedil;a zorlu olan kullarımızı &uuml;zerinze g&ouml;nderdik de -sizi- evlerin aralarına kadar girip araştırdılar, bu yerine gitirilmiş bir vaiddi&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	- Romalıların Farsları yeneceği haberi: <strong>&ldquo;Elif L&acirc;m Mim. Rum-oruduları- yenilgiye uğradı.Yakın bir yerde. Ama onlar, yenilgilerinden sonra yeneceklerdir...&rdquo;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın insanoğluna bildirdiği gayb&icirc; işlerin herbiri onun hayat ve alınyazısıyla belli bir ilişki i&ccedil;inde olup belli bir ama&ccedil;la ger&ccedil;ekleşmektedir.</p>\n\n<p>\n	1- Gayb&icirc; haberler ger&ccedil;ekleşince insanlar, peygambaerlerin peygamberlik iddialarının doğru olduğunu g&ouml;rmekte, iman ve inan&ccedil;ları, pekişmektedir.</p>\n\n<p>\n	2- Gelecekte vuku bulacak iyi veya k&ouml;t&uuml; olayaların haber verilip bildirilmesi, o olayların vuku sırasındaki zaman diliminde yaşayanların gerekli -doğru- tavrı takınabilmelerini sağlamaktadır. &Ccedil;&uuml;nk&uuml; bu gayb&icirc; haberler verildiğinde, bunların vukuu sırasında takınılması gereken doğru tavırın nasıl olması gerektiği de genllikle bildirilmektedir.</p>\n\n<p>\n	3- B&uuml;t&uuml;n bunlardan daha da &ouml;nemli olanı şudur: Olumlu hadisler hakkında &ouml;ng&ouml;r&uuml; bulunup &ouml;nceden haber vermek aslında o olay i&ccedil;in uygun, fikri ve duygusal ortamı hazırlamak demektir. Olumsuz olayların bildirilmesi de, bunların karşısında fikr&icirc; ve duygusal engeller oluşturmak suretiyle, ilerleyip yayılmalarının &ouml;nlenmesini sağlamaktadır.</p>\n\n<p>\n	Bu &ouml;ng&ouml;r&uuml; -ve Kur&rsquo;an taabiriyle: bu gayb&icirc; haberlerin en &ouml;nemlilerin- den biri de Kur&rsquo;an-ı Kerim ve nebev&icirc; s&uuml;nnet ile bildirilmiş olan &ldquo;insanlığın gelceği ve insan topluluklarının kaderiyle ilgili haber&rdquo;dir ki buradaki bahsimizin ana temasını oluşturan bu haber &ouml;zetle ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Sonunda b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hakimiyeti Allah&rsquo;ın salih kullarının eline ge&ccedil;ecek, şirk ve k&uuml;fr&uuml;n k&ouml;k&uuml; kazılacaktır ki Hz. Peygamber efendimiz <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan haberlerde bu hususta etraflıca a&ccedil;ıklamalarda bulunulmuştur, bu hadisenin, adı &ldquo;Muhammed&rdquo;, Lakabı &ldquo;<strong>Mehdi</strong>&rdquo; olan <em>aleyhi&rsquo;s-sel&acirc;m</em> bir İmam vasıtasıyla ger&ccedil;ekleşeceği ve g&ouml;kten inen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın o hazretin yardımcısı olacağı, onun zamanında İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;yaya egemen olacağı, insanlığın harikul&acirc;de ve olağan&uuml;st&uuml; bir ilm&icirc; ve manev&icirc; ilerleme kaydedeceği, b&uuml;t&uuml;n d&uuml;nyanın huzur, g&uuml;ven ve refaha kavuşacağı bildirilmiştir.&rdquo; Bu mevzu fevkalade &ouml;nemli olduğundan Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> &uuml;zerinde bir hayli durmuş, &ouml;nemle vurgulamış ve &ccedil;eşitli boyutları &uuml;zerinde etraflı a&ccedil;ıklamalarda bulunmuştur. Nitemkim bug&uuml;n M&uuml;sl&uuml;-manlar arasında benzeri yorum ve tefsirlerde bulunulan pek az İslam&icirc; konu vardır ki, &ccedil;eşitli İslam mezhepleri arasında g&ouml;r&uuml;ş birliği ve ittifakta bulunulmuş olsun. Hatta bu hususta tam bir vahdet ve ittifaka ulaşabilmek ve yine diğer mevzularda ittifak sağlamaktan &ccedil;ok daha kolaydır. Keza Ehl-i S&uuml;nnete mensup bazı ulema, akidev&icirc; a&ccedil;ıdan s&uuml;nni olduğu halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> nin kimliği konusunda Şia akidesiyle aynı g&ouml;r&uuml;ş&uuml; paylaşır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Bu inancın İslam&icirc; olduğu ve &ouml;tedenberi, &ccedil;ağlar boyunca İslam ulemasının Kur&rsquo;an ve s&uuml;nnete dayanarak bu hususta g&ouml;r&uuml;ş birliği i&ccedil;inde bulunduğu noktasına ışık tutucu bazı delilleri burada aktarmanın faydalı olacağı inancındayız.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Hz. Mehdi (a.s)</h2>\n\n<p>\n	İslam&rsquo;ın en &ouml;nemli kaynağı Kur&rsquo;an-ı Kerim diğer konularda olduğu gibi bu alanda da ayrıntılara girmeden genel ve t&uuml;mel olarak bahsetmekte ve iman sayesinde cihanş&uuml;mul adil bir h&uuml;kumetin ger&ccedil;ekleşeceğini haber vermektedir.</p>\n\n<p>\n	&Ouml;rnek olarak bu konuyu s&ouml;z konusu eden şu ayetleri g&ouml;sterebiliriz:</p>\n\n<p>\n	1- <strong>&ldquo;Andolsun, biz Zikir&rsquo;den sonra Zebur&rsquo;da da: Hi&ccedil; ş&uuml;phesiz arza salih kullarım varis olacaktır diye yazdık. Ger&ccedil;ek şu ki kulluk eden bir topluluk i&ccedil;in bunda (Kur&rsquo;an&rsquo;da) a&ccedil;ık bir mesaj vardır.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Herşeyden &ouml;nce ayette ge&ccedil;en bazı kelimelere dikkat etmek gerek:</p>\n\n<p>\n	Arz: Yer k&uuml;resine denilmektedir ve başka bir anlamda kullanıldığına dair &ouml;zel bir belirte&ccedil; olmadık&ccedil;a b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	İrs ve miras: L&uuml;gat anlamı, muamele ve alış-veriş etmeden elde edilen şeye denir. Ancak Kur&rsquo;an-ı Kerim&rsquo;de bazı yerlerde salih bir kavmin salih olmayanlara galibiyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;, onların imkanat ve g&uuml;&ccedil;lerini ele ge&ccedil;irmesi anlamında kullanılmıştır.</p>\n\n<p>\n	Zebur: Her &ccedil;eşit kitap ve yazı anlamına gelmektedir; ancak Ahd-i kadim&rsquo;de &ldquo;Mezamir-i Davud&rdquo; diye anılan Hz. Davud&rsquo;un kitabı i&ccedil;in kullanılan bir tabirdir. Bu kitap Hz. Davud&rsquo;un Allah&rsquo;a yakarışlarını, &ouml;ğ&uuml;tlerini i&ccedil;ermektedir. Zebur&rsquo;un, Kur&rsquo;an&rsquo;dan &ouml;nceki b&uuml;t&uuml;n ilah&icirc; kitaplar i&ccedil;in kullanılır bir tabir olması ihtimali de vardır.</p>\n\n<p>\n	Zikir: Uyarma ve hatırlatma kaynağı olan her şeye zikri s&ouml;ylenir. Ancak yukarıdaki ayette Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı &ldquo;Tevrat&rdquo; olarak tefsir edilmiştir. Bunun sebebi de ayette onun Zebur&rsquo;dan &ouml;nce olduğunun bildirilmesidir. Başka bir tefsire g&ouml;re &ldquo;Zikir&rdquo; Kur&rsquo;an-ı Kerim&rsquo;e işarettir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bu tabir Kur&rsquo;an&rsquo;ın kendisi i&ccedil;in kullanılmıştır. &Ouml;rneğin Tekvir / 27&rsquo;de ş&ouml;yle ge&ccedil;er: <strong>&ldquo;O (Kur&rsquo;an), alemler i&ccedil;in yalnız bir zikrdir.&rdquo;</strong></p>\n\n<p>\n	Dolayısıyla ayette ge&ccedil;en &ldquo;min ba&rsquo;dı&rdquo; kelimesi &ldquo;ayrıca&rdquo; ve &ldquo;ilaveten&rdquo; anlamına gelir.</p>\n\n<p>\n	Salih: Liyakat sahibi anlamındadır ve genel olarak kullanıldığında ise ister ilim a&ccedil;ısından olsun, ister ahlak, iman, takva, bilin&ccedil; ve y&ouml;netim a&ccedil;ısından her alandaki liyakat anlamına gelir.</p>\n\n<p>\n	Buna g&ouml;re ayetin alnamı ş&ouml;yledir:</p>\n\n<p>\n	Biz, Kur&rsquo;an&rsquo;a ilaveten (veya Tevrat&rsquo;tan sonra) Zebur&rsquo;da da yery&uuml;z&uuml;n&uuml; benim salih ve liyakatli kullarım ele ge&ccedil;ireceklerdir; işte bu da kulluk ve ibadet edenlere (Allah&rsquo;a kulluk doğrultusunda ilerleyenlere hedeflerine ulaşmak i&ccedil;in) yeterlidir. Bu konunun Zebur&rsquo;da (b&uuml;t&uuml;n ilahi kitaplar anlamında olursa) zikredilmiş olması bu konunun b&uuml;t&uuml;n ilah&icirc; kitaplarda sabit ve kesin bir ilke olarak var olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Ama eğer burada Zebur&rsquo;dan maksat Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı olursa, burakdaki m&uuml;nasebeti Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hak, adalet ve insanların &ccedil;ıkarları doğrultusunda geniş ve g&uuml;&ccedil;l&uuml; bir h&uuml;kumete sahip olması olabilir. Tabii Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın h&uuml;kumeti b&ouml;lgesel olup yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n&uuml;n&uuml; kapsamıyordu. Ama Zebur&rsquo;da, insanları &ouml;zg&uuml;rl&uuml;k, adalet ve emniyet ilkelerine dayanan cihanş&uuml;mul bir h&uuml;kumetin beklediği ona m&uuml;jdelenmiştir.</p>\n\n<p>\n	Yani, yeteri kadar liyakat kazanarak &ldquo;salih kullar&rdquo;ın kamil bir &ouml;rneği oldukları zaman, yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n madd&icirc; ve manev&icirc; miras ve bağışlarının sahibi olacaklardır.</p>\n\n<p>\n	Yukarıkadi ayetin tefsirinden nakledilen bazı rivayetlerde bu alanda daha sarih ve a&ccedil;ık tabirler g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	&Ouml;rneğin, Mecma-ul Beyan tefsirinde yukarıdaki ayetin tefsirinde İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	<strong>&ldquo;Onlar Mehdi&rsquo;nin ahir zamanda gelecek olan ashabıdır.&rdquo;</strong></p>\n\n<p>\n	Y&uuml;ry&uuml;z&uuml;n&uuml;n miras&ccedil;ısı, kendini yetiştiren ve bu b&uuml;y&uuml;k risalete layık olan o erkek ve kadınlar olacaktır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki: Ahd-i Kadim (Tevrat)ın bir b&ouml;l&uuml;m&uuml; sayılan &ldquo;Mezamir-i Davud&rdquo;da bu konu farklı tabirlerle g&ouml;ze &ccedil;arpmaktadır. Mesela otuz yedinci mezmurda ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;ler yok olacak ve Allah&rsquo;a tevekk&uuml;l edip sığınanlar ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Kısa bir s&uuml;re sonra artık k&ouml;t&uuml;l&uuml;k kalmayacak ve kendi yerinde duracaktır, hikmet sahipleri ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları olacaklardır.</p>\n\n<p>\n	Yine 37. mezmurda bu konu başka bir tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;...&Ccedil;&uuml;nk&uuml; Allah Teala&rsquo;ya teberr&uuml;k edenler yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Ama O&rsquo;nun lanetine uğrayanlar ise yok olacaklardır ve doğrular yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacak ve ebedi olarak orada kalacaklardır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi Kur&rsquo;an-ı Kerim&rsquo;de ge&ccedil;en &ldquo;salihler&rdquo; kelimesi &ldquo;hikmet sahipleri&rdquo;, &ldquo;doğrular&rdquo;, &ldquo;tevekk&uuml;l edenler&rdquo; ve &ldquo;teberr&uuml;k edenler&rdquo; anlamlarını kapsamına alan genel bir anlama sahiptir.</p>\n\n<p>\n	2- Nur suresi 55. ayette zikrolunduğu gibi <strong>&ldquo;Allah, i&ccedil;inizden iman edenlere ve salih amellerde bulunanlara vaadetmiştir: Hi&ccedil; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl halife ettiyse (g&uuml;&ccedil; ve iktidar sahibi kıldıysa), onları da yery&uuml;z&uuml;nde halife edecek (g&uuml;&ccedil; ve iktidar sahibi kılacak), kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir. Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar. Kim ki bundan sonra k&uuml;fre saparsa, işte onlar fasık olandır.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Bu ayette m&uuml;min ve liyakatli kullara &uuml;&ccedil; a&ccedil;ık vaad verilmiştir. Her vaad da &uuml;&ccedil; ilkenin olduğunu bilmekteyiz:</p>\n\n<p>\n	1- Vaad eden (burada Allah Teala&rsquo;dır).</p>\n\n<p>\n	2- Vaad olanlar (i&ccedil;inizden iman edenlere ve salih amellerde bulunanlar).</p>\n\n<p>\n	3- Vaad edilen şeyler. Vaad edilen şeyler de &uuml;&ccedil;t&uuml;r:</p>\n\n<p>\n	<strong>1- Yery&uuml;z&uuml;nde Halife Olma:</strong> Allah&rsquo;ın temsilcisi olarak yer y&uuml;z&uuml;nde h&uuml;kumet etme, yani hak ve adil h&uuml;kumet.</p>\n\n<p>\n	<strong>2- Dini Yerleştirip Sağlamlaştırmak:</strong> Allah&rsquo;ın h&uuml;k&uuml;mlerinin b&uuml;t&uuml;n yaşam alanlarına manev&icirc; n&uuml;fuzu ve hakimiyeti.</p>\n\n<p>\n	<strong>3- Korkuyu Emniyete &Ccedil;evirme:</strong> Korku ve emniyetsizliğe sebep olan b&uuml;t&uuml;n etkenlerin ortadan kaldırılması, b&uuml;t&uuml;n yery&uuml;z&uuml;nde tam bir emniyet ve huzurun hakim oluşu.</p>\n\n<p>\n	Dini yerleştirip sağlamlaştırmaktan maksat, temkin kelimesinin kullanıldığı diğer yerlerden anlaşıldığı gibi İslam&icirc; talimlerin k&ouml;kl&uuml; bir şekilde b&uuml;t&uuml;n yaşam alanlarına etki etmesidir.</p>\n\n<p>\n	Bu &uuml;&ccedil; vaadın sonucu, insanları yetiştirme, insanlık ve Allah&rsquo;ın halis kulu olma ve b&uuml;t&uuml;n kalplerde t&uuml;m putların kılırması i&ccedil;in ortamların hazırlanmasıdır. <strong>(Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar.)</strong></p>\n\n<p>\n	B&ouml;ylece m&uuml;fessrilerin s&ouml;zleri ve bu ayetin n&uuml;zul sebebi hakkında kaydedilen şeylere de bir g&ouml;z atalım:</p>\n\n<p>\n	Bazı m&uuml;fessirler bu ayetin, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı Medine&rsquo;ye hicret ettikten sonra indiğine inanmaktalar.</p>\n\n<p>\n	Yepyeni bir hareket başlamıştı; zul&uuml;m, cehalet ve cahiliyet d&ouml;neminin hurafeleriyle dolu olan eski ve &ccedil;&uuml;r&uuml;k toplumunun temellerini titreten bir hareket başlamıştı ve tabiatıyle d&ouml;rt bir yandan muhalefet sesleri y&uuml;kselmişti.</p>\n\n<p>\n	Bu ilah&icirc; inkılabın sayıları az ama fedak&acirc;r elemanları bu yeni dinin b&uuml;y&uuml;k etkinliğinden yararlanarak ger&ccedil;ek yeniliği getirdilerse de ancak muhaliflerin sayıları ve &ccedil;ıkardıkları g&uuml;r&uuml;lt&uuml;ler o kadar &ccedil;oktu ki onların hak s&ouml;zleri aralarında kayboluyordu.</p>\n\n<p>\n	Kabilelerin muhalefetleri o kadar &ccedil;oktu ki Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı her zaman hazıroldaydı, her akşam silahla uyuyor ve sabahları silahla, dar ve ağır savaş elbisesiyle uyanıyorlardı.</p>\n\n<p>\n	Bu durumun uzun bir s&uuml;re devam etmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir durumdu. &Ccedil;izme, zırıh, kılı&ccedil; ve kalkanla nasıl uyuyabilirlerdi?! Hem de kesik ve yarı uyanık bir şekilde.</p>\n\n<p>\n	Bazen bir gece rahat bir şekilde dinlenebilecekleri ve d&uuml;şman tarafından hi&ccedil; bir tehlikenin kendilerini tehdit etmediği bir zamanın gelmesini; namaz kılarken d&uuml;şmanın gafil avlamasından korkmayacakları ve geceleyin d&uuml;şman baskınından korkmadan serbest&ccedil;e ibadet edecekleri, putları kırarak Kur&rsquo;an&rsquo;ın adilane h&uuml;kumeti sayesinde huzurlu bir hayat yaşayacakları g&uuml;n&uuml; arzuluyorlardı.</p>\n\n<p>\n	Dolayısıyla bazen i&ccedil;inde bulundukları durumdan dolayı endişelerini dile getirerek birbirlerinden, &ldquo;Acaba b&ouml;yle bir g&uuml;n gelecek mi?&rdquo; diye soruyorlardı.</p>\n\n<p>\n	Bu sırada yukarıdaki ayet inerek onları m&uuml;jdeledi: Evet, b&ouml;yle bir g&uuml;n gelecek; bu Allah&rsquo;ın b&uuml;y&uuml;k vaadidir, değişmez ve kesin vaadi.</p>\n\n<p>\n	İslam tarihinde Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Arap yarımadasına tamamen zaferiyle o g&uuml;n&uuml;n nasıl gelip &ccedil;attığını g&ouml;rd&uuml;k.</p>\n\n<p>\n	&nbsp;Bu ayetin n&uuml;zul sebebi tabii bir g&ouml;r&uuml;n&uuml;m arzetmektedir. Ancak Kur&rsquo;an-ı Kerim&rsquo;in muhtelif ayetleri ve onların n&uuml;zul sebepleriyle tanışan kimseler ayetlerin geniş anlamlarının hi&ccedil; bir zaman onların iniş nedenleriyle sınırlandırılamayacağını, aksine, n&uuml;zul sebebinin ayetin &ouml;rneklerinden biri olduğunu bilirler.</p>\n\n<p>\n	Bir ayeti onun n&uuml;zul sebebine has kılmak tıpkı zaruret gereği d&uuml;şmanla savaşmak i&ccedil;in elde ettiğimiz bir silahı her ne kadar kullanışlı, pahalı ve eşsiz de olsa o savaş bittikten sonra bir kenara bırakmak gibidir.</p>\n\n<p>\n	Elbette Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in yaşadığı asrın sonlarında bu ayetin geniş anlamından bir b&ouml;l&uuml;m&uuml; ger&ccedil;ekleşmiştir. Fakat onun anlamının tamamının ger&ccedil;ekleşmesi ve yery&uuml;z&uuml;n&uuml;n d&ouml;rt bir yanında hilafet olayı daha ger&ccedil;ekleşmemiştir ve d&uuml;nya bu olayı beklemektedir.</p>\n\n<p>\n	Yukarıdaki ayet b&uuml;t&uuml;n asırlarda, b&uuml;t&uuml;n liyakatli m&uuml;minleri sonunda cihanş&uuml;mul h&uuml;kumetin liyakatli kulların eline ge&ccedil;eceğini, birbirlerine bir top gibi pas veren bir grup bencil ve s&ouml;m&uuml;rgecinin elinde oyuncak olmayacağını m&uuml;jdelemektedir.</p>\n\n<p>\n	Dolayısıyla, rivayetlerde bu ayetin vaadı verilen <strong>Hz. Mehdi</strong>&rsquo;nin <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyamına tefsir olduğunu g&ouml;rmekteyiz. Mesela değerli m&uuml;fessir Taber&icirc; Mecma-ul Beytan tefsirinde İmam Seccad <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	&ldquo;Andolsun onlar bizim şiilerimiz (izleyicilerimiz)dirler. Allah Teala bunu bizden olan bir kişinin vasıtasıyla ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;sidir.</p>\n\n<p>\n	Daha sonra bu konuyu İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan nakletmektedir.</p>\n\n<p>\n	Sonra da ş&ouml;yle eklemektedir: Ayet mutlak olup b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hilafetini kapsamına almaktadır. Bu ilah&icirc; vaad daha ger&ccedil;ekleşmediği i&ccedil;in onun ger&ccedil;ekleşmesini beklemek gerekir.</p>\n\n<p>\n	&ldquo;El-Burhan&rdquo; tefsirinde bu ayetin altında, bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in kıyamına işaret ettiğine dair İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan &ccedil;eşitli rivayetler nakletmektedir.</p>\n\n<p>\n	Şunu da hatırlatmak gerekir ki: Ayette ge&ccedil;en minkum (sizden) kelimesinden anlaşılıyor ki, ortamın hazırlandığında cihanşumul bir inkılaba girişmek ve onların her y&ouml;nl&uuml; &ouml;nderliğinde tufana tutulan bu geminin kurtuluş sahiline oturması i&ccedil;in liyakatli, m&uuml;min ve salih bir azınlığın varlığı yeterlidir.</p>\n\n<p>\n	3- <strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu ayetin ne demek istediğini anlamak i&ccedil;in kendisinden &ouml;nceki ayete d&ouml;nmemiz gerekiyor. Tevbe 32&rsquo;de buyuruyor ki:</p>\n\n<p>\n	<strong>&ldquo;Ağızlarıyla Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek istiyorlar. Oysa k&acirc;firler istemese de Allah, kendi nurunu tamamlamaktan başkasını istemiyor.&rdquo;</strong></p>\n\n<p>\n	Bu ayetten iyi bir şekilde analşılıyor ki, Allah Teala İslam nurunu m&uuml;kemmelleştirmeyi irade etmiştir ve onun tam anlamıyla m&uuml;kemmelleşmesi de yery&uuml;z&uuml;n&uuml;n tamamını kapsamasına bağlıdır.</p>\n\n<p>\n	Daha sonra daha a&ccedil;ık bir şekilde bu ger&ccedil;eği s&ouml;zkonusu ayette ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong></p>\n\n<p>\n	Bu vaad &ccedil;ok az bir farkla Fetih suresinin 28. ayetinde de tekrar edilmiştir.</p>\n\n<p>\n	<strong>&ldquo;Ki O, kendi peygamberlerini hidayetle ve hak olan din ile, diğer b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılmak i&ccedil;in g&ouml;nderdi. (Bu b&uuml;y&uuml;k vaada) Şahid olarak Allah yeter.&rdquo;</strong></p>\n\n<p>\n	Nihayet &uuml;&ccedil;&uuml;nc&uuml; kez bu b&uuml;y&uuml;k vaad Saff suresinin 9. ayetinde aynen Tevbe suresindeki tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur. &Ouml;yle ki onu (hak din olan İslam&rsquo;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese bile.&rdquo;</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in &uuml;&ccedil; s&uuml;resinde ge&ccedil;en bu ayetten bu ilah&icirc; vaadın &ouml;nemi ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Fakat burada &ouml;nemli olan ayetteki &ldquo;li yuzhirehu&rdquo; c&uuml;mlesinin anlamının a&ccedil;ıklığa kavuşmasıdır:</p>\n\n<p>\n	1- Acaba bu c&uuml;mledeki &ldquo;hu&rdquo; zamiri Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e mı aittir yoksa &ldquo;hak din&rdquo;e mi? Birinci durumda ayetin anlamı Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, ikinci durumda ise İslam dininin b&uuml;t&uuml;n dinlere galip geleceğidir.</p>\n\n<p>\n	Ama &ldquo;hak din&rdquo; bu kelimeye daha yakın olduğu i&ccedil;in edebiyat kurallarına g&ouml;re zamirin ona ait olması daha doğrudur (ger&ccedil;i sonu&ccedil;ta bu ikisi arasında &ouml;nemli bir fark da yoktur).</p>\n\n<p>\n	Ayrıca bir dinin diğer dinlere galibiyeti tabiri, bir kimsenin dinlere galibiyetinden daha uygundur.</p>\n\n<p>\n	2- Burada &ldquo;zuhur&rdquo; kelimesinden maksat nedir?</p>\n\n<p>\n	Ş&uuml;phesiz burada &ldquo;zuhur&rdquo; ortaya &ccedil;ıkma ve a&ccedil;ıklığa kavuşma anlamında değildir; aksine, galibiyet ve &uuml;st&uuml;n gelme anlamındadır. &Ccedil;&uuml;nk&uuml; bu kelimenin en meşhur anlamlarından birisi, arap l&uuml;gatının meşhur kaynaklarından biri olan Kamus kitabında ş&ouml;yle ge&ccedil;er: &ldquo;zehere bihi ve aleyhi&rdquo;, &ldquo;ona galip geldi&rdquo; anlamındadır ve M&uuml;fredat-ı Rağib&rsquo;da ise ş&ouml;yle ge&ccedil;er: &ldquo;zehere aleyhi&rdquo;, &ldquo;ona galip oldu&rdquo; anlamına gelmektedir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in Mu&rsquo;min, Kehf ve T&ouml;vbe surelerinde ge&ccedil;en bir &ccedil;ok ayetinde bu kelime &ldquo;galibiyet ve &uuml;st&uuml;nl&uuml;k&rdquo; alnlamında kullanılmıştır. &Ouml;rneğin:</p>\n\n<p>\n	<strong>&ldquo;Nasıl olabilir ki!.. Eğer size karşı galip gelirlerse, size karşı ne akrabalık bağlarını, ne de s&ouml;zleşme h&uuml;k&uuml;mlerini g&ouml;zetip/tanır-lar.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;Ey kavmim, bug&uuml;n m&uuml;lk sizindir, yery&uuml;z&uuml;nde de h&uuml;k&uuml;m sahibi kimselersiniz.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;&Ccedil;&uuml;nk&uuml; onlar &uuml;zerinize &ccedil;ıkıp gelirlerse, sizi taşa tutarlar.&rdquo;</strong></p>\n\n<p>\n	Ancak bahis konusu şudur: Bu dinin diğer dinlere galibiyetinden maksat nedir?</p>\n\n<p>\n	M&uuml;fessirler bu konuda &uuml;&ccedil; tefsir beyan etmişlerdir.</p>\n\n<p>\n	1- Mantıklı zafer: İslamı genelde hurafelerde dolu olan diğer dinlerle karşılaştırdığımızda onun istidlalli mantığının diğer mantıklara galibiyeti ortaya &ccedil;ıkmaktadır. Bu tefsirin taraftarları halis İslam tevhidini şirkle karışmış olan diğer tevhidlerle veya halis şirkle karşılaştırdığımızda İslam mektebinin diğer mekteplere &uuml;st&uuml;nl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	2- Maksat, d&uuml;nya &ccedil;apında ve genel bir galebe değil, b&ouml;lgesel olarak pratikte diğer dinlere galebe ve &uuml;st&uuml;nl&uuml;kt&uuml;r.</p>\n\n<p>\n	Bu da ger&ccedil;ekleşmiştir; &ccedil;&uuml;nk&uuml; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in d&ouml;neminde İslam Arap yarımadasına ve ondan sonra da d&uuml;nyanın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;ne galip geldi ve &Ccedil;in duvarından -hatta &Ccedil;in duvarının &ouml;tesinden- Atlas okyanusunun sahiline kadar uzaman bu b&ouml;lgedeki diğer dinlerin mensupları genelde İslam dininin karşısında boyun eğmekteydiler. Hatta İslam h&uuml;kumetinin sultası bu noktalardan kalktıktan sonra bile yine İslam bu b&ouml;lgelerde dimdik ayakta duran bir din olarak bilindi.</p>\n\n<p>\n	3- Maksat k&uuml;lt&uuml;rel, iktisad&icirc; ve siyas&icirc; alanları kapsamına alan d&uuml;nya &ccedil;apında ve b&uuml;t&uuml;n yery&uuml;z&uuml;nde pratikte ger&ccedil;ekleşen bir &uuml;st&uuml;nl&uuml;k ve galebedir. Bu tefsiri şii m&uuml;fessirleri dışında Ehl-i S&uuml;nnet alimlerinden bir grubu da benimsemiştir.</p>\n\n<p>\n	Kesinlikle bu vaad şimdiye kadar pratiğe ge&ccedil;irilmemiş olup sadece vaadı verilen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın cihanş&uuml;mul h&uuml;kumetine tetabuk etmektedir. Onun h&uuml;kumetinde hak ve adalet her yeri alacak ve bu din d&uuml;nya &ccedil;apında b&uuml;t&uuml;n dinlere galip gelecektir.</p>\n\n<p>\n	Ancak elimizdeki deliller &uuml;&ccedil;&uuml;nc&uuml; tefsirin diğer tefsirlerden daha uygun oluşunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	1- &ldquo;Zuhur&rdquo; kelimesinden anlaşılan galebe ve &uuml;st&uuml;nl&uuml;k zihni ve fikirsel galebe değil hissi, ayni ve pratikteki galebe anlamındadır. Dolayısıyla yukarıda Kur&rsquo;an&rsquo;dan saydığımız bu yerlerin hi&ccedil; birinde &ldquo;zuhur&rdquo; kelimsei zihni ve fikr&icirc; galebe anlamına gelmemiştir. &Ouml;nceki ayetlere d&ouml;nerek dikkat edecek olursak b&uuml;t&uuml;n bu ayetlerde bu kelimenin ayni ve pratikteki hiss&icirc; galebe ve &uuml;st&uuml;nl&uuml;k anlamında kullanıldığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	2- &ldquo;Kulluh&rdquo; kelimesinin vurgulama olarak zikredilmesi bu &uuml;st&uuml;nl&uuml;ğ&uuml;n b&ouml;lgesel ve sınırlı olmadığını, aksine d&uuml;nyadaki b&uuml;t&uuml;n dinleri kapsamına aldığını g&ouml;stermektedir ve bu da İslam dininin b&uuml;t&uuml;n dinlere galip ve &uuml;st&uuml;n gelmesi dışında imkansızdır.</p>\n\n<p>\n	3- Yukarıdaki ayetin tefsiri hakkında elimize nakledilen rivayetler &uuml;&ccedil;&uuml;nc&uuml; tefsiri g&uuml;&ccedil;lendirmektedir. &Ouml;rneğin şu rivayetler gibi:</p>\n\n<p>\n	a) Ayyaşi kendi senediyle İmran b. Meysem&rsquo;den, o da Ubade&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	Emir-ul M&uuml;minin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur...&rdquo;</strong> ayetini okuduğunda &ldquo;Acaba bu galebe ve &uuml;st&uuml;nl&uuml;k ger&ccedil;ekleşti mi?&rdquo; diye sordu.</p>\n\n<p>\n	Oradakiler &ldquo;Evet&rdquo; dediler.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali ş&ouml;yle buyurdu: &ldquo;Hayır, canım elinde olan Allah&rsquo;a andolsun ki bu galebe ve &uuml;st&uuml;nl&uuml;k ancak yery&uuml;z&uuml;nde sabah ve akşam &ldquo;La ilahe illellah&rdquo; sesi y&uuml;kselmeyen bayındırlaşmış hi&ccedil; bir yer kalmazsa ger&ccedil;ekleşir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen başka bir hadiste ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bu galebe ve &uuml;st&uuml;nl&uuml;k &Acirc;l-i Muhammed <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;den olan <strong>Mehdi</strong> kıyam edince ger&ccedil;ekleşecektir. &Ouml;yle ki, yery&uuml;z&uuml;nde Hz. Muhammed&rsquo;i (-s.a.a- onun peygamberliğini) ikrar etmeyen bir kimse kalmaz.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- Mikdad b. Esved ş&ouml;yle der:</p>\n\n<p>\n	Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in &ldquo;Yery&uuml;z&uuml;nde İslam dininin girmediği toprak ve &ccedil;amurdan yapılmış bir ev ve (&ccedil;&ouml;lde) bir &ccedil;adır kalmaz.&rdquo; buyurduğunu duydum.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yukarıdaki ayetin tefsirinde bu anlamdaki diğer riayetlerde akledilmiştir.</p>\n\n<p>\n	Bu, sulh, cihanş&uuml;mul adalet, b&uuml;t&uuml;n d&uuml;nya &ccedil;apında tevhid ve İslam&rsquo;a imanı vurgulayan Kur&rsquo;an-ı Kerim&rsquo;in ayetlerinden bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Yaradılışın Gayesi ve İslam&rsquo;ın Cihaşum&uuml;ll&uuml;ğ&uuml;</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a bildirlirdiği &uuml;zere insanlar sadece Allah&rsquo;a ibadet gayesiyle yaratılmışlardır. Zariat Suresi&rsquo;nin 56. ayetinde bu hususta ş&ouml;yle burulur: (siz &ccedil;evirin) Bu nedenledir ki b&uuml;t&uuml;n peygamberlerin m&uuml;şterek daveti &ldquo;Allah Teala&rsquo;ya ibadette bulunma ve tağuttan sakınma&rdquo; esasına dayalıdır: (siz &ccedil;evirin) (Nahl: 36)</p>\n\n<p>\n	Diğer tavaftan Allah Teala, Kur&rsquo;an-ı Kerim&rsquo;de Hz. Peygamber Ekrem efendimize <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurmaktadır ki bu ayetler, İslam&rsquo;ın cihanşum&uuml;l bir din olduğunu ve b&uuml;t&uuml;n d&uuml;nyaya hakim kılmak ve b&uuml;t&uuml;n bir insalığı k&uuml;f&uuml;r ve şirkten kurtararak kendisine ibadete y&ouml;neltmek istemekte ve kullarının İslam&rsquo;ın hayat verici d&uuml;sturlarına uymak ve onları uygulamak suretiyle tertemiz bir yaşama ulaşıp Allah&rsquo;ın rahmetine hak kazanmalarını dilemektedir. Allah Teal&acirc;&rsquo;nın insanlarla cinleri kendisine ibadette bulunmaları i&ccedil;in yaratmış olması ve İslam&rsquo;ı cihanşum&uuml;l bir din kapasitesiyle g&ouml;ndermiş bulunmasının vazge&ccedil;ilmez gerekleri; İslam&rsquo;ın salt &icirc;lahi ibadet ve cihanşumul programlarla te&ccedil;hizatlandırılmış olması ve g&uuml;n&uuml;n birinde yaradılış gayesinin -Allaha ibadet- egemenlik kurmasıdır ki, bu da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili haber ve hadislerde sarih bir şekilde belirtilmiş durumdadır. Daha &ouml;nce m&uuml;şterek mazmunun &ouml;zetle verdiğimiz bu sahih hadis ve haberlere bin&acirc;en bu iş, asrın İmamı olan, vaadedilen ve beklenen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle ger&ccedil;ekleştirilecek ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da o hazretin yardımcısı olacaktır. Aksi takdirde yaradılış gayesi -Allah&rsquo;a ibdet ger&ccedil;ekleşmemiş olacak, sadece belli bir kesim ve belli bir mekanda tahakkuk bulduğu s&ouml;ylenebilecektir ki bu da İslam&rsquo;ın cihanşum&uuml;ll&uuml;k inancının bir teoriden ibaret buluduğu, g&uuml;nl&uuml;k hayata &icirc;ntikalen icrasının m&uuml;mk&uuml;n olmadığı, bu husustaki ayetlerin Kur&rsquo;an&rsquo;da -haş&acirc;- sırf birka&ccedil; satır daha işgal edebilmek i&ccedil;in indiğini ! s&ouml;ylemek demektir!</p>\n\n<p>\n	Binaenaleyh şu sonu&ccedil; ortaya &ccedil;ıkmaktadır: <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olacağı ve yerk&ucirc;re &uuml;zerinde, yaratılış gayesinin- sadece Allah&rsquo;a ibadet- tahakkuk bulacağı vaadine dair hadisler, Kur&rsquo;an-ı kerim&rsquo;deki ayetlere ve yaratılış felsefesine mutabık bir ger&ccedil;eği vurgulamakta olup, bu hadislerin inkarı; İslam&rsquo;ı cihanş&uuml;m&ucirc;l bir din olarak takdim eden ayetlerin -haşa- reddi demek olup, yaradılış gayesini b&uuml;t&uuml;n d&uuml;nyada ger&ccedil;ekleştirme hususunda Allah Teal&acirc;&rsquo;nın -haşa- başarılı olamadığı manasına gelir!!</p>\n\n<p>\n	Binaenaleh bazılarının &ldquo;bu Mehdilik konusunun Kur&rsquo;an&rsquo;da ge&ccedil;mediği&rdquo; şeklindeki iddiaları kesinlikle ger&ccedil;ekle bağdaşmamaktadır. Esasen Kur&rsquo;an-ı kerim&rsquo;in hakikatleri beyan y&ouml;ntemi şudur: Kur&rsquo;an, İslam&rsquo;ın h&uuml;k&uuml;m ve emirlerinin genel prensiplerini s&ouml;yler ve bildirir, bunlarla ilgili tafsilatlı bilgi ve a&ccedil;ıklamayı ise Allah Teala, sevgili Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;le onun mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a yaptırır; bu taferruatlar onların s&uuml;nnetlerindedir. Mesela İslam&rsquo;ın zaruriyet-lerinden olan namaz i&ccedil;in Kur&rsquo;an&rsquo;da &ldquo;namaz kılın&rdquo; vb. tabirler ge&ccedil;er; bu durumda hadis ve s&uuml;nnete istinad etmeden ve sadece Kur&rsquo;an&rsquo;daki bu h&uuml;kme bakarak namazın b&uuml;t&uuml;n mahiyetini ve nasıl olması gerektiğini kim s&ouml;yleyebilir?! Sırf bu ayetlerle namazın c&uuml;zlerinin ne olduğu, farzlarının ne olduğu, ka&ccedil; rekat olduğu ve esasen &ldquo;rekat&rdquo;ın ne demek olduğu...vb. gibi daha y&uuml;zlerce sorunun net cevabını hadis ve s&uuml;nnete m&uuml;racat etmeksizin bulabilmek m&uuml;mk&uuml;n değildir. Binaenaleyh sırf Kur&rsquo;an&rsquo;da bu tafsilatlar ge&ccedil;miyor diye kalkıp da &ldquo;Bug&uuml;n M&uuml;sl&uuml;manların kıldığı namaz Kur&rsquo;an&rsquo;da net olarak anlatılmıyor, o halde bu namaz hakkında Kur&rsquo;an&rsquo;da ayet yoktur!&rdquo; diyebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Elbette ki hayır! &Ccedil;&uuml;nk&uuml; esasen Kur&rsquo;an-ı Kerim bu t&uuml;r tafsilat ve a&ccedil;ıklmaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in uhdesine bırakmış ve bunlar onun lisanıyla beyan edilmiştir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> meselesi de bunlardan biridir. Binaenaleyh kaza kader, kıyamet, cennet, cehennem...vb. gibi akidev&icirc; konularla namaz, oru&ccedil;, hums, zekat,...vb. gibi ahk&acirc;m mevzuları gibi <strong>Mehdi</strong>lik olayı da Kur&rsquo;an-ı Kerim&rsquo;de bildirilmiş, iblağ edilmiştir ve bu iblağlarla ilgili detaylı a&ccedil;ıklamaları Allah Teala hazretleri Resul&uuml;&rsquo;ne yaptırmış, o da bunları Ehl-i Beyt&rsquo;ine aktarıp &ouml;ğretmiştir,dolayısıyle de bu tafsilatlar Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının s&uuml;nnetinde aranmalıdır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h2>\n\n<h3>\n	Ehl-i S&uuml;nnet Kaynaklarında Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h3>\n\n<p>\n	Hz. Peygamber-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> İslam &uuml;mmetinin <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını taşıması ve bu inancın pekişmesi i&ccedil;in yoğun bir &ccedil;aba g&ouml;stermiş, &ccedil;eşitli defalar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunu m&uuml;jdelemiş, sahbeler bu m&uuml;jdeyi Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten defalarca duymuş, nice sahabe bu hususta bir&ccedil;ok hadis rivayet etmiştir ki, bu hadis ve rivayetlerin b&uuml;y&uuml;k bir kısmı s&uuml;nni mahfil ve kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	Şimdi, s&ouml;zkonusu Şia ve S&uuml;nni kaynaklarında kayıtlı <strong>Hz. Mehdi</strong> aleyhisselamla ilgili hadisleri Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bizzat kendisinden rivayet eden sahabeden bazılarını aktıralım:</p>\n\n<p>\n	1- Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em></p>\n\n<p>\n	3- H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- Cabir bin Abdullah-i Ensar&icirc;</p>\n\n<p>\n	5- Ebu Eyyub-i Ensar&icirc;</p>\n\n<p>\n	6- Ebu Hureyre</p>\n\n<p>\n	7- Ammar bin Yasir</p>\n\n<p>\n	8- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	9- Talha bin Ubeydullah</p>\n\n<p>\n	10- Abdurrahman bin Avf</p>\n\n<p>\n	11- &Uuml;mm&uuml; Habibe</p>\n\n<p>\n	12- Abdullah bin Abbas</p>\n\n<p>\n	13- Ebu Said-i Hudr&icirc;</p>\n\n<p>\n	14- Abdullah bin Mesud</p>\n\n<p>\n	15- Enes bin Malik</p>\n\n<p>\n	16- Abdullah bin Amr</p>\n\n<p>\n	17- Sevban</p>\n\n<p>\n	18- Huzeyfe bin Yeman</p>\n\n<p>\n	19- Avf bin Malik</p>\n\n<p>\n	20- Abdullah bin Amr</p>\n\n<p>\n	21- Ali Hilali</p>\n\n<p>\n	22- Gurre&rsquo;t bin Ey&acirc;s</p>\n\n<p>\n	23- Abdullah bin H&acirc;ris</p>\n\n<p>\n	24- İmran bin Hasin</p>\n\n<p>\n	25- Ebu Tufeyl</p>\n\n<p>\n	26- Cabir-es Sedefi</p>\n\n<h2>\n	Şia Kitaplarında Hz. Mehdi <strong>(a.s)</strong>&rsquo;la İlgili Hadislerin Ravileri</h2>\n\n<p>\n	Şia, sekaleyn ve Sefine hadisleri gibi naslara dayanarak Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra siyasi merciilik gibi ilmi merciliğin de Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ına tevdi edilmiş olduğuna inanır. Binaenaleyh &ccedil;eşitli İslam&icirc; konularda olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda da Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in sahabelerinden başka, o hazretin mutahhar Ehl-i Beyt&rsquo;inden, yani Hz. Ali, Hz. Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>, İmam Hasan ve İmam H&uuml;seyin hazretleriyle, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın diğer İmamlarından sahih hadisler nakleder. Bu nedenle, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler nakleden sahabenin yanısıra, aynı hususta Ehl-i Beyt İmamlarından <em>aleyhum&rsquo;us-sel&acirc;m</em> hadis aktaran Ehl-i Beyt ashabından bir ka&ccedil; ismi de aktarmayı faydalı bulduk:</p>\n\n<h3>\n	Şia Kitaplarında Kayıtlı, Hz. Resulullah (s.a.a)&rsquo;ten Hz. Mehdi (a.s) Hakkında Hadis Rivayet Eden Bazı Sahabenin Adları:</h3>\n\n<p>\n	1- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	3- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	5- Selman-ı Fars&icirc;</p>\n\n<p>\n	6- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	7- Abbas bin Abdulmuttalib</p>\n\n<p>\n	8- Abdullah bin Abbas</p>\n\n<p>\n	9- Cabir bin Abdullah-il Ens&acirc;ri</p>\n\n<p>\n	10- Ebu Said-i Hudri</p>\n\n<p>\n	11- Ebu Selm&acirc;</p>\n\n<p>\n	12- Abdullah bin &Ouml;mer</p>\n\n<p>\n	13- Enes bin Malik</p>\n\n<p>\n	14- Zeyd bin Sabit</p>\n\n<p>\n	15- Zeyd bin Erkam</p>\n\n<p>\n	16- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	17- Abdullah bin Mesud</p>\n\n<p>\n	18- Abdullah bin Amr</p>\n\n<p>\n	19- Huzeyfe bin Yeman</p>\n\n<h3>\n	Hz. Mehdi İle İlgili Hadisleri (a.s) M&uuml;minlerin Emiri Hz. Ali (a.s) Yoluyla Aktaran O Hazretin Bazı Ashabı<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">*</a></h3>\n\n<p>\n	1- Esbeğ bin Nebate</p>\n\n<p>\n	2- Alkame bin Kays</p>\n\n<p>\n	3- M&acirc;lik bin Zamra</p>\n\n<p>\n	4- Haris bin Abdullah el-Hars&icirc; el-Hamr&acirc;ni</p>\n\n<p>\n	5- Hers bin Şurb</p>\n\n<p>\n	6- İbn-i Ebi Cuheyfe es-Sev&acirc;i</p>\n\n<p>\n	7- Kumeyl bin Ziyad</p>\n\n<p>\n	8- Muhammed bin Hanefiyye</p>\n\n<p>\n	9- Hek&icirc;m bin Sa&rsquo;d</p>\n\n<p>\n	10- H&acirc;ris el-A&rsquo;ver el-Hemd&acirc;n&icirc;</p>\n\n<p>\n	11- Cabir bin Abdullah&rsquo;il Ensari</p>\n\n<p>\n	12- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	13- Nezal bin Subre</p>\n\n<p>\n	14- Selim bin Kays el-Hilali</p>\n\n<p>\n	15- İbn-ut Tufeyl Amir bin Vasile</p>\n\n<p>\n	16- Medlec bin Harun bin Said</p>\n\n<p>\n	17- Hibet&rsquo;el Aren&icirc;</p>\n\n<p>\n	Yukarıdaki isimlerden başka İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhum&rsquo;us-sel&acirc;m</em> ashabında da bir&ccedil;okları <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında bu İmamlardan pek &ccedil;ok hadis naklinde bulunmuşlardır ki konuyu &ouml;zetle ele aldığımızdan onları da burada aktarmayı zaruri bulmuyor, vu hususta detaylı bilgi ve daha fazla isim isteyenlerin ilgili kaynaklara bakmalarını tasviye etmekle yetiniyoruz.</p>\n\n<h3>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin Sayısı</h3>\n\n<p>\n	Yukarıda ismini aktardığımız sahabeden bazısı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bir&ccedil;ok hadis rivayet etmiştir. Bu c&uuml;mleden olmak &uuml;zere Abir&icirc;, &ldquo;İbraz&rsquo;ul Vehm&rsquo;il Meknun&rdquo; adlı eserinde, mevcut b&uuml;t&uuml;n kayanaklara ulaşma imkanı olmadığı halde, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili Ehl-i s&uuml;nnet kaynaklı y&uuml;z hadis tespit etmiştir. Şia yoluyla Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan naklonunan hadislerle birlikte bu rakamın y&uuml;zlerce hadisi aşacağı apa&ccedil;ık ortadadır. Nitekim Şi&acirc;nın <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. F&acirc;tıma <em>aleyha&rsquo;s-sel&acirc;m</em> Hz. İman Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İman H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer masum Ehl-i Beyt İmamları&rsquo;ndan naklettiği hadisler de bu rakama eklencek olursa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin sayısı bini aşar (Bkz: Ahadis&rsquo;ul İmam&rsquo;il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>)</p>\n\n<h2>\n	Hz. Mehdi <strong>(a.s)</strong> Hakkındaki Hadisleri İ&ccedil;eren Kitaplar</h2>\n\n<p>\n	Şia ve S&uuml;nni hadis kitapları i&ccedil;inde belli bir b&ouml;l&uuml;m ve babı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislere ayırmayan veya en azından, o hazretle ilgili birka&ccedil; hadis nakletmeyen bir kaynak eser hemen hemen yok gibidir. Sadece bu bile, s&ouml;zkonusu yazarların bu mevzuya verdiği &ouml;nem, o hazrete beslediği inan&ccedil; ve mezbur hadislerin sıhhatine duyduğu itminanı ortaya koyucu niteliktedir. Bu nedenle de mevzumuza başlık yaptığımız &ldquo;... i&ccedil;eren kitaplar&rdquo; ibaresi yerine &ldquo;B&uuml;y&uuml;k hadis kitaplarının tamamı&rdquo; ibaresinin kullanılması daha yerinde olacaktır aslında. S&ouml;zkonusu bu kaynak eserlerden bazısını aktaralım:</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Şia Kayanaklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Usul-u K&acirc;fi</p>\n\n<p>\n	2- Keşf-ul Gumme Fi marifet&rsquo;il Eimme</p>\n\n<p>\n	3- İsbat&rsquo;ul Hudat</p>\n\n<p>\n	4- el-Av&acirc;lim</p>\n\n<p>\n	5- Bih&acirc;r&rsquo;ul Env&acirc;r</p>\n\n<p>\n	6- Emali-i S&acirc;duk</p>\n\n<p>\n	7- Tefsir&rsquo;ul Ay&acirc;ş&icirc;</p>\n\n<p>\n	8- Tefsir&rsquo;ul Burh&acirc;n</p>\n\n<p>\n	9- Tefsir&rsquo;u Kumm&icirc;</p>\n\n<p>\n	10- Tefsir-i Kenz&rsquo;ud Dek&acirc;ik</p>\n\n<p>\n	11- Hilyet-ul Ebr&acirc;r</p>\n\n<p>\n	12- Del&acirc;il&rsquo;ul İm&acirc;me</p>\n\n<p>\n	13- Muhtasar-ı Bes&acirc;ir&rsquo;ud Derec&acirc;t</p>\n\n<p>\n	14- Tefsir-u Fırat&rsquo;il K&ucirc;f&icirc;</p>\n\n<p>\n	15- Tefsir-i S&acirc;f&icirc;</p>\n\n<p>\n	16- Meaniy&rsquo;ul Ahbar</p>\n\n<p>\n	17- Tefsir-i Mecma&rsquo;ul Beyan</p>\n\n<p>\n	18- Tefsir-i Nur&rsquo;es Sekaleyn</p>\n\n<p>\n	19- el-Umde</p>\n\n<p>\n	20- Vesail&rsquo;uş Şia</p>\n\n<p>\n	21- Muktezab&rsquo;ul Eser</p>\n\n<p>\n	22- Kitab-ı Suleym bin Kays</p>\n\n<p>\n	23- Em&acirc;li-i T&ucirc;s&icirc;</p>\n\n<p>\n	24- Ğayet&rsquo;ul Mer&acirc;m</p>\n\n<p>\n	15- Men&acirc;kib-u Emir&rsquo;il M&uuml;&rsquo;minin</p>\n\n<p>\n	26- Kurb&rsquo;ul İsn&acirc;d</p>\n\n<p>\n	27- Em&acirc;li-i M&uuml;fid</p>\n\n<p>\n	28- Uyun-u Ahbar&rsquo;ir Rıza</p>\n\n<p>\n	29- el-İyk&acirc;z-u Min&rsquo;el Hecea</p>\n\n<p>\n	30- Sev&acirc;b&rsquo;ul A&rsquo;mal</p>\n\n<p>\n	33- et-Tafzil Li&rsquo;l Ker&acirc;cek&icirc;.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Ehl-i S&uuml;nnet Kayanklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- S&uuml;nen-i Ebu Davud;</p>\n\n<p>\n	2- Cami-i Tirmizi;</p>\n\n<p>\n	3- S&ucirc;nen-i İbn-i M&acirc;ce;</p>\n\n<p>\n	4- M&uuml;sned-i Ahmed;</p>\n\n<p>\n	5- Sahih-i İbn-i Hebban;</p>\n\n<p>\n	6- M&uuml;stedrek-i H&acirc;kim;</p>\n\n<p>\n	7- M&uuml;snef-i Ebubekir bin Ebi Şeybe;</p>\n\n<p>\n	8- el-Fiten: Naim bin Humm&acirc;d;</p>\n\n<p>\n	9- İksiyr-ul Esvet Ve&rsquo;s Sağir: Taber&acirc;ni;</p>\n\n<p>\n	10- el-Efr&acirc;d: Darikutni;</p>\n\n<p>\n	11- Marifet&rsquo;us Sahabe: el-B&acirc;rudi;</p>\n\n<p>\n	12- M&uuml;sned-i El H&acirc;ris bin Us&acirc;me;</p>\n\n<p>\n	15- Tarih-i İbn-i As&acirc;kir;</p>\n\n<p>\n	16- Tehzibe&rsquo;ul As&acirc;r: İbn-i Cerir;</p>\n\n<p>\n	17- Mu&rsquo;cem: Ebubekir bin el-Mukr&icirc;;</p>\n\n<p>\n	18- S&uuml;nen-i Ebu Amr el-Dan&icirc;;</p>\n\n<p>\n	19- el-Fiten: Ebu Anm Kafi;</p>\n\n<p>\n	20- M&uuml;sned-ul Firdevs: Deylemi;</p>\n\n<p>\n	21- Fevaid-ul Ahbar: Ebubekir el-İskaf;</p>\n\n<p>\n	22- A&rsquo;lam: Ebu H&uuml;seyin b. El-Menav&icirc;;</p>\n\n<p>\n	23- Delail-un Nubuvvet: Beyhak&icirc;;</p>\n\n<p>\n	24- S&uuml;nen-i Ebu Amr el-Mukr&icirc;;</p>\n\n<p>\n	25- Tarih-i İbn-i Cevz&icirc;;</p>\n\n<p>\n	26- M&uuml;sned-i Yahya b. Abdulhamid el-Aman&icirc;;</p>\n\n<p>\n	27- M&uuml;sned-i Ravyan&icirc;;</p>\n\n<p>\n	28- Tabakat-u İbn-i Sa&rsquo;d.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler Hakkında Yazılan kitaplar</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadislerin pek &ouml;nemli ve fazla olması &ccedil;eşitli mezheplere mensup tanınmış İslam alimlerini, bu hadisleri b&uuml;y&uuml;k hadis kitaplarında kaydetmenin yanısıra onların doğruluk ve sihhatini ispatlama amacıyla başlıca bir&ccedil;ok eserler yazmaya da sevktemiştir ki bu da meselenin ehemmiyetini g&ouml;steren &ccedil;arpıcı noktalardan biridir. &Ccedil;&uuml;nk&uuml; &ccedil;eşitli mezheplere mensup İslam ulemasının, hakkında bunca telif ve tespiti gerekli bulup bunca kitap yazdığı akidevi mevzular &ccedil;ok nadirdir. Biz, s&ouml;zkonusu eserlerden sadece birka&ccedil;ını aşağıya aktarmakla yetineceğiz:</p>\n\n<h2>\n	İmam Mehdi (a.s) Hakkında Yazılmış Bulunan Şia Kitaplarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Kemal-ud Din Ve Tamam-un Ni&rsquo;met: Şeyh Saduk (381).</p>\n\n<p>\n	2- el-Gaybet: Şeyh Tus&icirc; (460).</p>\n\n<p>\n	3- el-Gaybet: Nu&rsquo;man&icirc; (360).</p>\n\n<p>\n	4- el-Melahim: İbn-i Tavus (664).</p>\n\n<p>\n	5- el-Mehaccet-u F&icirc;ma Nezele Fi&rsquo;l K&acirc;im-il Huccet: Seyyid Haşim-i Behran&icirc; (1107)</p>\n\n<p>\n	6- el-Burhan-u Ala Sihhat-i Tul-i Omr-i Sahib-iz Zeman: Ebu-l Feth Muhammed b.n Osman el-Kere&ccedil;eki (449).</p>\n\n<p>\n	7- Tebsiret-ul Veliy Fimen Ree&rsquo;l K&acirc;im el-<strong>Mehdi</strong>: Seyyid Haşim bin Seyyid S&uuml;leyman el-Ketkan&icirc; el-Behran&icirc; (1107)</p>\n\n<p>\n	8- İlzam-un Nasib: Şeyh Ali el-Yezdi el-Hairi (1333).</p>\n\n<p>\n	9- Mikyal-ul Mekarim Fi Fevaid-id Dua lil K&acirc;im: Seyid Musevi (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	10- Muntehab-ul Eser Fi&rsquo;l İmam&rsquo;is Sani Aşer: Ayetullah L&uuml;tfullah-is Saf&icirc; (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	11- el-Fusul-ul Aşret-i Fi&rsquo;l Gaybe: Şeyh Mufid (413).</p>\n\n<p>\n	12- el-Mukni&rsquo;u Fi&rsquo;l Gaybe: Seyid Murtaza Alem-ul Huda (436).</p>\n\n<p>\n	13- Mu&rsquo;cem-u Ahadis-il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, c.1-5 (g&uuml;n&uuml;m&uuml;z kitaplarından).</p>\n\n<p>\n	14- el-<strong>Mehdi</strong>: Seyid Sadruddin-i Sadr (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi (a.s) Hakkında Telif Edilen Kitaplarından Bazılarının İsimleri</h3>\n\n<p>\n	1- Menakıb-ul Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>: Ebu Naim-i İsfehani (430).</p>\n\n<p>\n	2- el-Erf-ul Verd&icirc; F&icirc; Ahbar&rsquo;il Mehdi: Suyuti (911).</p>\n\n<p>\n	3- el-Burhan-u Fi Alamet-i Mehdiyi Ahir-iz Zeman: Molla Ali el-Muttaki (975).</p>\n\n<p>\n	4- el-Kavl-ul Muhtasar Fi Alamat-il Mehdiyy-il Muntazar: İbn-i Hacer (974).</p>\n\n<p>\n	5- el-Meşreb-ul Verdi Fi Mezheb-il Mehdi: Molla Ali el-K&acirc;ri.</p>\n\n<p>\n	6- et-Tevzih-u Fi Tevatur-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntazar-i Ve&rsquo;r Rical-i ve&rsquo;l Mesih: Kadı Muhammed b.n Ali eş-Şevkan&icirc; (1250).</p>\n\n<p>\n	7- Ahadis-ul Mehdi ve Ahbar-ul Mehdi: Ebubekir bin Haysem.</p>\n\n<p>\n	8- el-Ahadis-ul Kadiye bi Huruc-il Mehdi: Muhammed bin İsmail el-Emir-el Yeman&icirc; (751).</p>\n\n<p>\n	9- Fevaid-ul Fikr-i Fi Zuhur-il Mehdi el-Muntazar: Mer&rsquo;a bin Yusuf el-Hanbeli (1033).</p>\n\n<p>\n	10- el-Beyan-u Fi Ahbar-i Sahib-iz Zeman: Allame Genc&icirc; eş-Şafi&icirc; (658).</p>\n\n<h3>\n	Bu Hadislerin &Ouml;zet Mezmunu</h3>\n\n<p>\n	Şi&acirc; ve S&uuml;nni kaynaklarında ge&ccedil;en bu hadislerdeki bazı teferruat ve deyiş farklılıklarını bir kenara bırakacak olursak, mezkur hadislerin m&uuml;şterek mazmunu &ouml;zetle ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt&rsquo;indendir ve adı da o hazretin adıdır, Hz. F&acirc;tıma <em>aleyha sel&acirc;m</em>&rsquo;ın soyundandır, ahir zamanda zuhur edecektir, yery&uuml;z&uuml;, tamamen zul&uuml;m ve haksızlıkla dolduktan sonra, adalet ve hakla dolduracaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onun zamanında g&ouml;kten inecek ve o hazretin arkasında namaz kılacaktır. Onun zamanında yery&uuml;z&uuml;nde fakir insan kalmayacaktır.&rdquo;</p>\n\n<p>\n	Şi&acirc; ve S&uuml;nni mezheplerinin uleması tarafından m&uuml;ştereken ve ittifakla kabul olunan hadislerin ortak mazmunu kısaca bundan ibaret olup, yukarıdaki mazmunda hi&ccedil;kimsenin ihtilafı bulunmadığı gibi bu mazununa katılmayan veya ters d&uuml;şen herhangi bir m&uuml;tevatir veya sahih hadis de ne sunni, ne Şia kaynaklarında mevcut değildir. Meşhur hadislerdeki farklı noktalar, yukarıdaki metin dışındaki bazı noktalardır; mesela O hazretin yery&uuml;z&uuml;ndeki devlet ve egemenliğinin ne kadar s&uuml;receği konusunda vb. konularda bazı hadislerde farklı ifadeler vardır ki bu hadislerin hi&ccedil;biri m&uuml;tevatir değildir. Ancak, mevcut hadisler &uuml;zerinde dikkatli bir inceleme yapılması halinde bu hadislerden hangisinin sahih olup olmadığını belirtmek ve doğru maznunu bulabilmek da kolaylıkla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı konular da, ya sunni veya Şia kaynaklarında m&uuml;tevatir durumdadır; mesala, Deccal&rsquo;in olağan&uuml;st&uuml; vasıfları konusunda s&uuml;nni kaynaklarında m&uuml;tevatire ulaşan rivayetlere karşılık, Şi&acirc; kaynaklarında Deccal&rsquo;in bu t&uuml;r vasıflarına dair hi&ccedil; bir sahih nakil yoktur. Zaten, bu t&uuml;r konuların reddi veya kabul&uuml; yukarıda belirttiğimiz b&uuml;t&uuml;n mezheplerce kabul edilen m&uuml;şterek mazmunu zerrece etkilemez.</p>\n\n<p>\n	Daha &ouml;nce aktardığımız mazmun, Şia ve S&uuml;nni hadislerindeki ortak ve m&uuml;tevatir noktaları kapsamakta olup bu noktalarda ne s&uuml;nni ve şii arasında, ne de bu iki mezhebin ayrıca kendi i&ccedil;inde hi&ccedil;bir ihtilafı yoktur. Ayrıca, b&uuml;t&uuml;n mezheplerin uleması da bu konuda tevat&uuml;r bulunduğundan m&uuml;ttefiktirler. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olduğunu vurgulayan Ehl-i S&uuml;nnet ulemasından birka&ccedil;ını aşağıya aktarıyoruz:</p>\n\n<h2>\n	Mehdi&rsquo;yle İlgili Hadisleri M&uuml;tevatir Bilen Ehl-i S&uuml;nnet Alimlerinden Bazılarının İsimleri</h2>\n\n<p>\n	1- Hafız Muhammed b. H&uuml;seyin el-Abir&icirc; &ldquo;Menakıb-i Şafi&icirc;&rdquo; kitabında ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong>&rsquo;nin gelmesiyle ilgili hadisler m&uuml;tevatir ve ravilerinin &ccedil;ok olmasından dolayı ise m&uuml;stefizdir. <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir, yedi yıl h&uuml;kumet yapacak, yery&uuml;z&uuml;n&uuml; adaletle dolduracak, İsa&rsquo;yla kıyam edecek, Deccal&rsquo;ı Filistin&rsquo;de &ouml;ld&uuml;rmek i&ccedil;in ona yardımda bulunacak, bu &uuml;mmete İmamlık yapacak, İsa da onun arkasında namaz kılacaktır.&rdquo;</p>\n\n<p>\n	2- Muhammed Resul el-Berzenci (&ouml;: h. 1103). &ldquo;el-İşaat-u li İştirat-is Saat&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin varlığı, onun ahir-uz zamanda huru&ccedil; (kıyam) etmesi ve onun Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyti&rsquo;nden ve Fatıma&rsquo;nın evlatlarından olması hakkındaki hadisler, manev&icirc; tevat&uuml;r haddine ulaşmıştır, &ouml;yleyse onu ink&acirc;r etmenin bir anlamı yoktur.&rdquo;</p>\n\n<p>\n	3- Şeyh Muhammed bin Ahmed-i Sefarin&icirc; el-Hanbel&icirc; (&ouml;: h.1188) &ldquo;Levaih&rdquo; kitabında &ldquo;Tenbih&rdquo; başğılı altında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin kıyamıyla ilgili rivayetler olduk&ccedil;a &ccedil;oktur; hatta manevi tevat&uuml;r haddine ulaşmıştır; tevat&uuml;r haddine ulaşması s&ouml;z&uuml; Ehl-i S&uuml;nnet alimleri arasında yaygındır; onların inan&ccedil;alarınan bile sayılmıştır.&rdquo;</p>\n\n<p>\n	4- Şafi&icirc; m&uuml;ft&uuml;s&uuml; Ahmed b. Zeyn&icirc; b.n Dihlan (&ouml;:1304). &ldquo;Futuhat-ul İslamiyye &ldquo; kitabında ş&ouml;yle demiştir: <strong>Mehdi</strong>&rsquo;nin zuhurunu zikreden hadisler &ccedil;ok ve m&uuml;tevatirdir; o hadisler i&ccedil;erisinde sahih, hasen ve zayıf olanları bulunmaktadır.&rdquo;</p>\n\n<p>\n	5- Kadı Muhammed b.n Ali eş-Şevkan&icirc; (&ouml;: h.1250) &ldquo;et-Tehzib-u Fi Tevat&uuml;r-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntezar-i Ve&rsquo;d Deccal&rsquo;i ve&rsquo;l Mesih&rsquo;i&rdquo; kitabında ş&ouml;yle diyor: <strong>Mehdi</strong> hakkında bulunması m&uuml;mk&uuml;n olan elli hadis nakledilmiştir. Bu hadisler i&ccedil;erisinde sahih, hasen ve zayıflığı giderilmiş bir takım zayıf hadisler de bulunmaktadır. Bu konudaki hadisler ş&uuml;phesiz m&uuml;tevatirdir. Bunlardan daha az olan hadislere bile, usulda kaydedilen b&uuml;t&uuml;n terimlere g&ouml;re tevat&uuml;r denilmektedir.&rdquo;</p>\n\n<p>\n	6- Seyid Muhammed Sıddık Hasan el-Kunci el-Buhar&icirc; (&ouml;:1307), &ldquo;el-İzaat-u Lima Kane Vema Yekunu Beyne Yedey-is Saet&rdquo; kitabının &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar&rdquo; b&ouml;l&uuml;m&uuml;nde ş&ouml;yle der: &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar ger&ccedil;ekten &ccedil;oktur. O olaylardan biri <strong>Mehdi</strong> el-Mevud el-Muntazar el-Fatim&icirc; olayıdır. Bu olay kıyametten &ouml;nce vaki olacak ilk vakıadır. <strong>Mehdi</strong> hakkındaki hadisler ihtilaflı olmalarına rağmen olduk&ccedil;a &ccedil;ok ve tevat&uuml;r haddine ulaşmaktadır. Bu hadisler S&uuml;nen, Meacim ve Mesanid kitaplarında ge&ccedil;mektedir.</p>\n\n<p>\n	7- Ebu Abdullah Muhammed bin Cafer el-Ketani el-Maliki (&ouml;: 1345), &ldquo;Nazm-ul M&uuml;tenasir Fi&rsquo;l Hadis&rsquo;il M&uuml;tevatir&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Velhasıl Mehdi-i Muntazar hakkında nakledilen hadisler m&uuml;tevatirdir; b&ouml;ylece Deccal ve İsa bin Meryem&rsquo;in n&uuml;zulu hakkındaki hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	8- Hafız Suyut&icirc; (&ouml;: 911): Ebu-l Feyz-i Ğumar&icirc; &ldquo;İbraz-ul Vehm-il Meknun&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Suyut&icirc; &ldquo;Fevaid-ul Mutekasire Fi Ahadis-il M&uuml;tevatire&rdquo; adlı kitabında ve o kitabın &ouml;zeti olan &ldquo;Bi&rsquo;l Ezhar-il M&uuml;tenasire&rdquo; adlı kitapta ve diğer kitaplarında <strong>Mehdi</strong> hakkındaki hadislerin m&uuml;tevatir olduğun vurgulamıştır.&rdquo;</p>\n\n<p>\n	9- Şeyh Ahmed b.n Hacer eş-Şafi&icirc;, Hindistan&rsquo;da &ouml;len bir şahıs Mehdiliğini iddia eden bir grup hakkında sorulan bir sorunun cevabında ş&ouml;yle yazıyor: bunların itikatları batıl, kabih, a&ccedil;ık bir cehalet, &ccedil;irkin bir bid&rsquo;at ve kesin bir delalettir. Birincisine (batıl olduğuna) gelince bu s&ouml;z m&uuml;stefiz ve m&uuml;tevatir olan hadislerle &ccedil;elişmektedir. &Ccedil;&uuml;nk&uuml; hadisler, <strong>Mehdi</strong>&rsquo;nin Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt&rsquo;inden olduğunu ve yery&uuml;z&uuml;n&uuml;n doğu ve batısına h&uuml;k&uuml;met edeceğini bildirmekteler...&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[13]</a></p>\n\n<p>\n	10- Şeyh Ahmed Ebu-s Surur bin Saba el-Hanef&icirc; mezkur grubun hakkındaki istifanın cevabında ş&ouml;yle diyor: &ldquo;Bunların, kendi itikatlarına muhalefet etmelerinden dolayı d&ouml;v&uuml;lmeleri ve bu fikirlerinden vazge&ccedil;irilmeleri gerekir. &Ccedil;&uuml;nk&uuml; (asıl) itikatları hakkında sahih nass ve m&uuml;tevatir hadisler vardır. <strong>Mehdi</strong> ile ilgili hadislerin ravileri &ccedil;ok olduğundan dolayı m&uuml;stefizdir. Ahir zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, seyidimiz İsa&rsquo;yla -Peygamberimize ve ona selam olsun- huruc (kıyam) edecektir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[14]</a></p>\n\n<p>\n	11- Nasirudin el-Elban&icirc; &ldquo;Havle-l Mehd&icirc;&rdquo; adlı makalesinde ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong> meselesine gelince bilinmesi gerekir ki, onun huruc (kıyam) etmesi hakkında &ccedil;ok sahih hadis vardır. Bu hadislerin bir kısmının senetleri sahihtir, onlardan bazılarını &ouml;rnek olarak zikredeceğim, daha sonra onun hakkındaki ş&uuml;pheleri gidermeye &ccedil;alışacağım...&rdquo; Makalesinin sonunda da ş&ouml;yle diyor: &ldquo;S&ouml;z&uuml;n kısası, <strong>Mehdi</strong>&rsquo;nin kıyamına olan akide sabittir; onunla ilgili hadisler Resulullah&rsquo;tan m&uuml;tevatir olarak nakledilmiştir. Bu inanca inanmak gerekir. &Ccedil;&uuml;nk&uuml; bu mesele, gayb meselelerindendir, ona iman etmek takvalıların sıfatlarındandır. Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&ldquo;Elif, Lam, Mim. Bu, kendisinde ş&uuml;phe olmayan, muttakiler i&ccedil;in de kılavuz olan bir kitaptır. Muttaki olanlar, gayba inanırlar, namazı dosdoğru kılarlar ve...&rdquo;</strong></p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin huru&ccedil; (kıyam) etmesini ancak cahil ve kibirli insanlar ink&acirc;r eder. Allah Teala&rsquo;dan, ona (<strong>İmam Mehdi</strong>&rsquo;ye), Kitap ve s&uuml;nnette sabit olan her şeye iman etmek &uuml;zere bizi &ouml;ld&uuml;rmesini niyaz ederim.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[15]</a></p>\n\n<p>\n	12- el-Ezher &uuml;niversitesinde usul-u din fak&uuml;ltesinin &uuml;stadlarından olan ve İbn-i Hacer-i Heysem&icirc; el-Mekki&rsquo;nin (&ouml;: 974) &ldquo;Sevaik-ul Muhrika&rdquo; kitabını tahkik ve tedkik yapan Ustaz Abdulvehhab Abdullatif, Sevaik kitabının onbirinci babının birinci b&ouml;l&uuml;m&uuml;nde İbn-i Hacer&rsquo;in Tabaran&icirc;&rsquo;den <strong>Mehdi</strong> hakkında tahri&ccedil; ettiği hadisin dipnotunda ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong> ile ilgili hadisler &ccedil;oktur. Bu konuda Ebu Naim de onlardan olmak &uuml;zere bir&ccedil;ok hafız, kitaplar te&rsquo;lif etmişlerdir. Suyuti de Ebu Naim&rsquo;in zikrettiklerini toplamış ve &ldquo;Urf-ul Verd&icirc; Fi&rsquo;l Ahbar-il <strong>Mehdi</strong>&rdquo; kitabında ona bazı hadisler de eklemiştir. İbn-i Hacar&rsquo;in de ayrıyeten <strong>Mehdi</strong> hakkında &ldquo;el-Muhtasar Fi Alamat-il Mehdiyy-il Muntazar&rdquo; adlı bir eseri vardır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Tevat&uuml;r&uuml;n Anlamı</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;eşitli İslam mezhepleri ulemasınca m&uuml;tevatir olduğunu kabul edilmiş bulunduğunu b&ouml;ylece m&uuml;şahede ettikten sonra şimdi tevat&uuml;r&uuml;n ne demek olduğuna, semere ve sonucunun ne olduğuna bakalım:</p>\n\n<p>\n	M&uuml;tevatir hadis, yalan olması ihtimalini kensinlikle giderecek ve b&uuml;t&uuml;n rivayetlerin hata olabileceği ihtimalini ge&ccedil;ersiz kılacak kadar fazla ravi tarafından rivayet edilmiş olan hadistir. Bu da, mazmunu kesinlikle doğru hadis demektir. Binaenaleyh netice şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- M&uuml;tevatir haberde &ouml;nemli olan ravilerin bireysel &ouml;zelliği değil, sayıca fazlalıklarıdır. Yani m&uuml;tevatir haberde &ccedil;eşitli mevzular nakillerindeki bireylerin tamamının biyogrofice teferruatıyla bilinen, sıka -g&uuml;venilir- veya &acirc;dil insanlar olma şartı yoktur Bilakis, bunlardan kiminin zayıf veya biyografik a&ccedil;ıdan belirsiz insanlar olması da pekala m&uuml;mk&uuml;nd&uuml;r, bu durumda kendi tariklerini zayıf kılmış olurlar, ama bu zaaf, tevat&uuml;r&uuml;n vasfını kesinlikle etkilemediği gibi, esasen bazı ravi veya haberleri zayıf olmayan m&uuml;tevatir hadis zaten yoktur.</p>\n\n<p>\n	2- M&uuml;tevatir haber; dinin usul ve zaruriyatında senet ve belge olarak ge&ccedil;erli kabul edilebilecek kadar kesin g&uuml;venilirdir.</p>\n\n<p>\n	M&uuml;tevatir haberin karşı noktasında &ldquo;haber-i vahid&rdquo; yer alır, bu da sadece 1-2 kişi tarafından aktarılımış haberdir ki sahih kabul edilmesi i&ccedil;in b&uuml;t&uuml;n ravilerinin sıka -g&uuml;venilir- olması şartı konulmuştur. Kaldı ki, sahih olması halinde bile, vahid haber sadece fıkh&icirc; konularda senet olarak ge&ccedil;erli olup itikad&icirc; usulde belgesel ge&ccedil;erliliği bulunmamaktadır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadislerde İbn-i Haldun&rsquo;un Senet M&uuml;nakaşası</h2>\n\n<p>\n	Buraya kadarki bahsimizde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin m&uuml;tevatir hadislerden olduğunu ve b&ouml;ylesine &ccedil;eşitli insanlar ve ravilerle aktarılmış hadislerin nadir bulunduğunu, m&uuml;tevatir hadisin sıhhat şartının ravi ve yolların &ccedil;okluğu sayıldığını, ravilerin ferd&icirc; &ouml;zelliklerinin m&uuml;tevatirin sıhhat veya butlanını etkilemediğini, binaenaleyh her m&uuml;tevatirde olduğu gibi burada da kimi ravilerin zayıflığını hadisin m&uuml;tevatir ve doğru olduğuna hi&ccedil;bir halel getirmeyeceğini belirtmiştik. Bu nedenledir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerden bazısının zayıf olması nedeniyle hi&ccedil;bir İslam alimi kalkıp da bu hadislerin m&uuml;tevatirliğini raddedip <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını ink&acirc;ra kalkışmış değildir asla. Dolayısıyle de diğer b&uuml;t&uuml;n m&uuml;tevatir ve kat&rsquo;i hadisler gibi bu hadisler de İslam ulemasınca ittifakla sahih ve doğru kabul edilmiştir. Bu arada sadece İbn-i Haldun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca ittifakla kabul edildiğini itiraf ettiği halde, o hazret hakkında asırlarca nakledilmiş olan hadisler i&ccedil;inden 28&rsquo;ini se&ccedil;erek kendi zannınca bunların bir kısmını senet a&ccedil;ısından taz&rsquo;yif etme yoluna gitmiştir. Ancak, İbn-i Haldun&rsquo;un <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını inkara kalkışmadığını ve o hazretle ilgili bazı hadislerin sıhhat ve doğruluğunu, bizzat onun da kabul etmiş bulunduğunun da altını &ccedil;izmek gerekir. Buna rağmen, bazı muasır yazarların, İbn-i Haldun&rsquo;un bu taz&rsquo;yiflerinden hareketle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının İslamiliğini ink&acirc;r yoluna gittikleri ve onun s&ouml;zlerinden, kendisinin asla &ccedil;ıkarmamış olduğu batıl neticeler &ccedil;ıkarma hatasına d&uuml;şt&uuml;klerini de &uuml;z&uuml;lerek belirtmekte yarar var. Bu &ouml;zet ilmi &ccedil;alışmada İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin tamamını belirtme ve tenkid etmenin m&uuml;mk&uuml;n olmayacağını ve esasen mevzunun dışına taşılacağıdan hareketle; Ehli-i S&uuml;nnet ulemasının daha &ouml;nce İbn-i Haldun &uuml;zerine gerekli eleştirileri zaten yaptığını ve Muhammed bin Ahmed bin Sıddık&rsquo;ın &ldquo;İbr&acirc;z&rsquo;ul Vehm&rsquo;il Meknun Min Kelam-ı İbn-i Haldun&rdquo; adlı eserinde meseleyi etraflıca ele alarak İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin Ehl-i S&uuml;nnet kayanaklarına aykırılığını ispatladığını ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin Şi&acirc; kitaplarında m&uuml;tevatirden de aşkın bulunmasına ve meseleyi ispata &ccedil;alışma gibi birşeye l&uuml;zum dahi olmamasına rağmen Şi&acirc; ulemasının da İbn-i Haldun&rsquo;a gerekli eleştirleri y&ouml;neltmiş olduğunu belirtmenin yeterli ve fayadalı olacağı kanaatindeyiz. Bununla birlikte burada kısaca onun s&ouml;zlerini eleştiriyoruz:</p>\n\n<h3>\n	İbn-i Haldun&rsquo;un Senet Tartışmasının Tenkidi</h3>\n\n<p>\n	a- İbn-i Haldun rical ve hadis ilminde uzman bir alim değildir, dolayısıyle de bu hususta &ouml;ne s&uuml;receği g&ouml;r&uuml;şlerin zaten hi&ccedil;bir ilm&icirc; gecerlilik taşımadığı ve bunların ilm&icirc; inceleme sayılmadığı Ehl-i S&uuml;nnet ulemasınca tespit edilmiştir. Mesela Seyyid Sıddıyk Gum&acirc;r&icirc; İbn-i Haldun i&ccedil;in ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu &ouml;nemli alanda onun bir yeri ve bir payı yoktur; ne de o bu ilimden bir &ouml;l&ccedil;ek alabilmiştir. Durum bu iken bu ilimde nasıl ona itimad edilebilir ve bu ilmin meselelerini araştırmada ona nasıl m&uuml;racaat edilebilir?!&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[17]</a></p>\n\n<p>\n	Yine onun hakkında Şeyh Ahmed Şakir&rsquo;in g&ouml;r&uuml;ş&uuml; şudur:</p>\n\n<p>\n	&ldquo;İbn-i Haldun bilgisi olmayan bir dala girmiş ve ehli olmadığı bir sahada o sahanın mutahassıslarıyla m&uuml;cadeleye girişmiştir. O mukaddime kitabında <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ayırdığı b&ouml;l&uuml;mde a&ccedil;ık hatalara d&uuml;şm&uuml;ş ve bu alanda hatta muhaddislerin s&ouml;zlerini bile anlayamamıştır. Eğer o onların s&ouml;zlerini anlayacak olsaydı s&ouml;yledikleri s&ouml;zlerden hi&ccedil; birini s&ouml;zlemezdi.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[18]</a></p>\n\n<p>\n	b- İbn-i Haldun, bu hususta sadece 28 hadisi ele almış ve daha sonra belirteceğimiz hatalı kıstaslarla bunları değerlendirerek &ccedil;oğunun zayıf olduğunu &ouml;ne s&uuml;rm&uuml;ş ve tabi bu arada bir kısmının doğruluğunu da itiraf etmiştir. Oysa ki, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler 28 değil, y&uuml;zlercedir; bu durumda İbn-i Haldun mezkur hadislerin tamamına ulaşabilmiş olsaydı, doğruluğunu itiraf ettiği hadislerin sayısı da artacak ve onlarca hadisin sıhhatini kabul edecektir.</p>\n\n<p>\n	c- İbn-i Haldun, İslam hadis ve rical ulemasının ilmi &ccedil;alışma y&ouml;ntemlerine yeterince vakıf olmadığından, karşılaştığı hadisleri yanlış değerlendirmiş ve bu yanlış kıstaslarla, mezkur hadislerin de yanlış olduğu zehabına kapılmıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı hadislerin zayıf olduğunu &ouml;ne s&uuml;rerken İbn-i Haldun&rsquo;un nassı şu olmuştur: &ldquo;Muhaddislerin yanında meşhur olan g&ouml;r&uuml;ş şudur: &ldquo;Cerh&rdquo; (bir raviyi yeren s&ouml;zler) ta&rsquo;dile (ravinin adil olduğuyla ilgili s&ouml;zler) &ouml;ncelik taşır. Eğer senedin bazı ravilerinin gaflet, hafıza bozuklğu, zaaf ve akıde bozukluğu gibi bir taan olursa bu o hadisin sıhhatine g&ouml;lge d&uuml;ş&uuml;r&uuml;r ve o hadis zayıftır.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi İbn-i Haldun zerrece hafıza zayıflığı veya mesela Şi&acirc; inancına sahib olma gibi ilgisiz nedenlerle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hadislerinin ricallerini tezyif etmiş ve rical ulemasının &ccedil;oğunluğunun g&uuml;venilirliğini onaylanıp Kutub-&uuml; Sitte&rsquo;de kendisinden hadis naklinde bulunulmuş olan bir&ccedil;ok ricali reddetme yoluna gitmiştir.</p>\n\n<p>\n	Mesela Futr bin Halife, Abdurrezzak bin Hemmam&rsquo;us Sen&rsquo;&acirc;n&icirc; ve Emmar&rsquo;udduhn&icirc; gibi isimler aslında Sahihayn&rsquo;ın ricali oldukları halde İbn-i Haldun onları şiilikle su&ccedil;lamakta ve sırf bu nedenle rivayetlerinin zayıf olduğunu s&ouml;ylemek istemktedir. Halbuki bizzat İbn-i Haldun&rsquo;un da itiraf etmiş olduğu &uuml;zere Ahmed bin Hanbel, Yahya&rsquo;l Kıtan, İbn-i Muin ve Enneş&acirc;n&icirc;&rsquo;yle Icl&icirc; gibi tanınmış isimler &ldquo;Fert bin Halif&rdquo;in g&uuml;venilirliğini tasdik etmiş ve İbn-i Hacer, Abdurrezzak bin Hemmam-ı Sen&rsquo;&acirc;n&icirc; i&ccedil;in &ldquo; &ldquo;sika, hafız, meşhur yazar&rdquo;(1) tabirini kullanır. Aynı şekilde Ebu Zer&rsquo;a Demeşk&icirc;, Muammer, Hişam bin Yusuf, Ebu H&acirc;tem&rsquo;le İcl&icirc; onu pek &ouml;vm&uuml;şlerdir(2). Keza Imar&rsquo;udduheni&rsquo;yi de Ahmed bin Hanbel, İbn-i Muiyn&icirc;, Ebu Hatem, Nes&acirc;i ve diğerleri g&uuml;venilir ve emin saymaktadırlar. İbn-i Haldun&rsquo;un; rical ulem&acirc;&rsquo;sının tespitlerini doğru değerlendirmediğini g&ouml;rmek i&ccedil;in bunların doğru değerlendirmesini bizzat Şebk&icirc;, mezbur ibareleri ş&ouml;yle a&ccedil;ıklar: &ldquo;Hadis bilimcilerinin cerh, ta&rsquo;dile &ouml;ncelik taşır diyen meşhur olan kaideyi mutlak şekilde almaktan kesinlikle sakın. Doğru olan şu ki, kimin g&uuml;venilir olduğu ve adaleti sabit olur ve &ouml;v&uuml;c&uuml;leri &ccedil;ok ve cerhedenleri az olur ve onu cerh edenin cerhteki sebebi belli olursa, &ouml;rneğin mezheb&icirc; taassub vb. sebeplerden kaynaklandığı anlaşılırsa onun cerhine itina edilmez. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Anladık ki, itaatı, masiyetinden ve methedeni yereninden &ccedil;ok olan hakkında bir kimsenin cerhi, doğru şekilde cerhini yorumlasa da kabul edilmez. Eğer mezheb&icirc; taassub veya akran arasından olan d&uuml;nyev&icirc; &ccedil;ekişme gibi bir karine olursa ki, bu karineye istinaden yapılan cerhin mukabele amacıyla yapıldığı anlaşılırsa b&ouml;yle bir cerh kabul edilmez... Eğer biz mutlak şekilde cerhi ta&rsquo;dilden &ouml;ne ge&ccedil;irecek olursak o zaman İmamlardan hi&ccedil; birisi bundan kurtulmaz. &Ccedil;&uuml;nk&uuml; hakkında ta&rsquo;n olmayan ve birilerinin helakına sebep olmayan hi&ccedil; bir İmam yoktur.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[19]</a>&ldquo;(3)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İbn-i Haldun&rsquo;un kıstaslarına (cerhin ta&rsquo;dile &ouml;nceliği) g&ouml;re Ehl-i S&uuml;nnet mezhep İmamlarının hi&ccedil;biri g&uuml;venilir değildir. Zira onların her biri bazı kimseler tarafından kınanmak suretiyle cerh edilmişlerdir, her ne kadar başkaları onları adil tanısalar da...</p>\n\n<p>\n	d- Şia olma veya &acirc;deta su&ccedil;muş&ccedil;asına şiilikle su&ccedil;lanmanın r&acirc;vi i&ccedil;in &ldquo;g&uuml;venilir değidir, zayıftır&rdquo; h&uuml;km&uuml;ne varmada yeterli bulunduğu İbn-i Haldun mantığına g&ouml;re Ehl-i S&uuml;nnet&rsquo;in sıhahındaki onlarca ricali ve bu c&uuml;mleden olmak &uuml;zere Sahih-i Buhari&rsquo;yle Sahih-i M&uuml;slim&rsquo;deki onca r&acirc;vi ve ricali zayıf ve &ldquo;g&uuml;venilmez&rdquo; saymak gerekecektir. Nitekim Allame Şerefuddin &ldquo;el-M&uuml;racaat&rdquo; adlı tanınmış eserinde Sahih-i M&uuml;slim&rsquo;le Buhari&rsquo;deki ricallerden y&uuml;z&uuml;n&uuml;n Şi&acirc; veya şii olduğu iddia edilen kimselerden ibaret bulunduğunu yazar. Bu durumda Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerindeki hadis ve rivayetlerin y&uuml;zlercesinin zayıf olduğunu s&ouml;ylemek gerekecektir ki; rical ulemasınca hafıza zayıflığı veya unutkanlık gibi nedenlerle &ldquo;zayıf&rdquo; olarak tespit edimiş bulunan zevat da buna eklencek olursa Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerinde sahih bir hadis ve rivayet bulabilmek m&uuml;mk&uuml;n olmayacaktır artık.</p>\n\n<p>\n	İbn-i Haldun ve onun g&ouml;r&uuml;şlerine uyanlar, b&ouml;yle bir neticeyi kabullenmeye hazır mıdır ger&ccedil;ekten?! Bu durumda, s&ouml;zkonusu sahihlerdeki onca hadis ve rivayetler arasında ka&ccedil; tane &ldquo;Sahih&rdquo; hadis g&ouml;sterebileceklerdir acaba?!</p>\n\n<p>\n	e- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir &ouml;l&ccedil;&uuml;lerinin de fevkindedir. Kaldı ki m&uuml;tavatir olayında ravinin senedi m&uuml;nakaşasına girmek anlamsız bir girişimdir ve doğrulanması veya reddi halinde, haberin sıhhat ve itibarını kesinlikle etkilememektedir. &Ccedil;&uuml;nk&uuml; daha &ouml;nce de hatırlattığımız gibi, m&uuml;tevatir hadiste ravilerin ve yolların &ccedil;okluğu m&uuml;tevatir hadisin g&uuml;venilir ve sahih olduğuna delalet eder; ravilerin ferd&icirc; vasıf ve tutumları değil. Binaenaleyh İbn-i Haldun&rsquo;un başlattığı tartışmaların tamamı doğru olsa bile -ki, değildir- bu durum Mehdev&icirc; hadislerin sıhhatini zerrece etkilemeyecektir.</p>\n\n<p>\n	Buraya kadar a&ccedil;ıklamalarımızdaki cevapları Ehl-i S&uuml;nnet kayanklarındaki usul ve hadisleri esas alarak aktardık. Şia hadislerine gelince; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda Şi&acirc; kaynaklarında kayıtlı bulunan hadis ve haberler &ccedil;oklu ve sıhhat a&ccedil;ısından; bu t&uuml;r tartışma ve a&ccedil;ıklamalara l&uuml;zum dahi bırakmayacak bir haldedir ki daha sonraki bahislerimizde bu mevzu olanca netiliğiyle anlaşılacaktır zaten.</p>\n\n<h2>\n	Beşer&icirc; Tekam&uuml;l İlahi Hakimiyete Teslimiyetle Sonu&ccedil;lanacaktır</h2>\n\n<p>\n	İnsanlık tarihi b&uuml;t&uuml;n iniş &ccedil;ıkışlarına rağmen insanoğlunun kemal ve tekam&uuml;l&uuml;ne şahittir ki ilm&icirc;, tecr&uuml;b&icirc; ve d&icirc;n&icirc; boyutlarda bu kemal kolaylıkla m&uuml;şahede edilmektedir.</p>\n\n<h2>\n	İlm&icirc; Boyutta İnsanın Tekam&uuml;l&uuml;</h2>\n\n<p>\n	İnsanoğlu son d&ouml;nemlerde pozitif bilim ve teknolojide şaşırtıcı ilerlemeler kaydetmiş; fen bilimleri insani bilimler ve hatta tabiat&ouml;tesi bilimlerde de belli bir yol katetmiştir. Bir -iki asır &ouml;ncesine kadar imkansız gibi g&ouml;r&uuml;nen ve &ldquo;ham hayalden ibaret kurgular&rdquo; olarak telakki edilen bu ilerleme ve gelişmeler bug&uuml;n insanoğluna yepyeni bir medeniyet kazandırmıştır. Mesela insanoğlunun iletişim konusunda ulaştığı teknolojik seviye b&uuml;t&uuml;n insanlık i&ccedil;in &ldquo;cihanşum&uuml;l bir d&uuml;nya devleti&rdquo; fikrini geliştirmiş ve bunun ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu g&uuml;ndeme getirmiştir ki bizzat bu merhale bile, ister istemez ve farkında olmaksızın &ldquo;tek merkezden y&ouml;netilen ilahi bir devlet&rdquo;e doğru &ouml;nemli bir adımdır. Yeni teknolojik gelişmeler de giderek insanoğlunun hayatının yeni boyutlarına değişimler yaratmaktadır ki b&uuml;t&uuml;n bunlar, insanın kainatın hilkatiyle daha yakından tanışmasını ve Allah Teal&acirc;&rsquo;nın &acirc;fak ve enfusla -insanı i&ccedil; ve dış d&uuml;nyasıyla- ilgili ayetlerini gereğince kavramasını sağlayacak ve neticede insanoğlu Y&uuml;ce Rabbine daha bir yaklaşma imkanı bularak O&rsquo;nun &ccedil;izgisinde yaşayabilme şansını yakalayacaktır: &ldquo;...Biz, ayetlerimizi hem &acirc;fakta, hem kendi nefislerinde onlara g&ouml;stereceğiz...&rdquo;(Fussilet, 53)</p>\n\n<h3>\n	İnsanlığın &ldquo;Topluca Edindiği Tecr&uuml;be&rdquo;</h3>\n\n<p>\n	İnsanoğlunun edindiği tecr&uuml;belerin bazısı bir &uuml;lke veya sadece bir b&ouml;lgenin tecr&uuml;besiyle sınırlı olmaktadır ki bu t&uuml;r tecr&uuml;beler b&uuml;t&uuml;n insanoğluna malolmamakta, b&uuml;t&uuml;n insanlığın hafızasına ge&ccedil;memektedir. Buna karşılık; kimi tecr&uuml;beler de vardır ki şu veya bu şekilde b&uuml;t&uuml;n insanlar onu yaşamakta ve edinmektedirler; olumlu olup beğenilmesi halinde herkes&ccedil;e istenmekte, olumsuz olması halindeyse b&uuml;t&uuml;n d&uuml;nya bunun acısını yaşamakta ve ondan yaka silkmektedir. Mesela, yerk&uuml;re insanlarının tamamının hafızasına yerleşmiş ve &ldquo;herkesin edinmiş&rdquo; olduğu bu &ldquo;Topluca edinilmiş tecr&uuml;beler&rdquo;in biri de acı kapitalizm ve &ldquo;sosyalizm&rdquo; tecr&uuml;besidir. Bu acı tecr&uuml;be, akidev&icirc; ve k&uuml;lt&uuml;rel a&ccedil;ıdan dine; ekonomik a&ccedil;ıdan da &ouml;zel m&uuml;lkiyete karşı olan bir ideoloji ve devlet d&uuml;zeyinin uzun vadede başarılı olmayacağını, insanoğluna saadet ve huzur getirmeyeceğini b&uuml;t&uuml;n d&uuml;nya insanlarına g&ouml;stermiş oldu. Gerci insanoğlu Allah&rsquo;a iman edip O&rsquo;nun peygamberlerinin kulavuzluğunda y&uuml;r&uuml;m&uuml;ş olsaydı bu acı tecr&uuml;beyi yaşayamayacaktı elbet; ama ne yazık ki s&ouml;zkonusu inan&ccedil; ve teslimiyeti g&ouml;stermemiş ve bunun ka&ccedil;ınılmaz bir sonucu olarak da mecburen bu acı tecr&uuml;beyi tatmıştır. Ş&uuml;pehsiz, bu &ldquo;toplu tecr&uuml;be&rdquo; den sonra insanoğlu alacağı iberti artık almış olup &ldquo;sosyalizm belası&rdquo;nı bir daha denemeye kalkışmayacaktır artık. B&ouml;ylece, insanoğlu &ldquo;Allah ve Resullerinin s&ouml;z ve yolunun ne derece doğru ve haklı olduğu bir kez daha anlaşılmış ve &ldquo;din ve dinin &ouml;nerdiği devlet sistemiyle insan arasındaki mesafe&rdquo; bu acı tecr&uuml;beden sonra biraz daha kapanmıştır. Bu arada edinilen tecr&uuml;belerin başarılı veya başarısız olmasının mutlaka bir sebepten kayanaklandığı ve asla &ldquo;tesad&uuml;fi&rdquo; olmadığı da bilinmelidir. S&ouml;zkonusu sebep ise, insanoğlunun v&uuml;cuduna ve ruhuna hakim olan yapı ve kurallara -fıtrata- uygun veya buna aykırı davranmasından başka birşey olmamıştır asla. İnsanoğlunun ilahi emir ve kuralları nazar-ı dikkate almadan sırf kendi d&uuml;ş&uuml;ncesine dayanarak koyduğu kanun ve uyguladığı projeler, kendi yapı ve fıtratına egemen olan ilahi sistemden b&icirc;haber ve kopuk olduğundan, genellikle b&uuml;y&uuml;k hatalar ve &ouml;nemli olumsuz neticeleri de beraberinde taşımaktadır ki bunların bir kısmı uzun vadede bilfiil ortaya &ccedil;ıkmakta ve insanoğlu yaptığının neticesini bizzat ve fiilen de g&ouml;rebilmektedir. Binaenaleyh insanoğlu olumsuz tecr&uuml;be ve edinimlerini tekrarlamamak veya en azından tedricen bunlardan uzaklaşmak zorundadır ki bu yanlışlardan geri atılan her adım, Allah Teal&acirc; ve insanoğlunun isteklerinin dengelendiği din terazisinde dengeye yaklaştıran bir adımdır aslında. Diğer taraftan bizler, inanan insanlar olarak Allah&rsquo;ın emirlerinin insan fıtratı ve doğasıyla uyumlu ve insan i&ccedil;in elzem olduğunu bilmekteyiz. İnsanoğlu kendi saadet ve huzuru i&ccedil;in olsun; bu harihi hakikatı tedricen kabullenmek zorundadır. Nitekim bu &ldquo;gidişat&rdquo; b&uuml;t&uuml;n yery&uuml;z&uuml;nde Allah&rsquo;ın kanunlarına dayalı bir egemenliğin tedricen oluşmakta oluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Meselenin daha iyi anlaşılması i&ccedil;in insanlığın din&icirc; y&ouml;nde ger&ccedil;ek tekam&uuml;l&uuml; hakkında ayrı bir kanunun bahsiyle daha bir zenginleştiğini netleştirmek de m&uuml;mk&uuml;nd&uuml;r, ne var ki mevzunun &ouml;zetle aktarılması zorunluluğu bizi bu kadarla iktifa etmek durumunda bıraktığından son olarak &ouml;ğrenmekte ve her ge&ccedil;en g&uuml;n insanlık tecr&uuml;besi biraz daha artırmaktadır; bu nedenledir ki insanoğlunun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> eliyle kurulacak ilah&icirc; devlet nizamını kabul edebilmek yeteneği her ge&ccedil;en g&uuml;n biraz daha artmaktadır. Ger&ccedil;ekte beşerin tekam&uuml;l y&ouml;n&uuml;ndeki seyri ve hareketinin bir ciheti de b&ouml;ylesi bir h&uuml;kumetin tahakkuku i&ccedil;in zemin hazırlamaktadır.</p>\n\n<h2>\n	Eehl-i S&uuml;nnet Ulemasından Hi&ccedil; Kimse Mehdilik İnancını İnk&acirc;ra Kalkışmamıştır</h2>\n\n<p>\n	Buraya kadarki bahislerimizde İslam alimlerinin ister kaynak , ister &ouml;zel kitaplarda olsun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, inancını vurguladıklarını, sahih ve m&uuml;tevatir hadis ve haberlerle bu İslam&icirc; inancı daima desteklediklerini belirttik. İslam ulemasının bu inancı kabul&uuml; ve bilfiil onayladığı hususu da dikkatten ka&ccedil;mamış, vurgulanması gereken bir diğer nokta da; İslam tarihi boyunca Mehdilik iddiasına girişen sahte Mehdilere karşı İslam ulemasının takındığı tavır ve g&ouml;sterdiği tepkinin niteliğidir. Nitekim İslam uleması bu gibi durumlarda Mehdilik inancını asla reddetmemiş, sadece bu iddiaya kalkışan şahısların, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkına hadislerde belirtilen &ouml;zellik ve alemtleri taşımadı-ğını s&ouml;ylemişlerdir. Mehdilik olayının İslam inan&ccedil;larıyla hi&ccedil;bir al&acirc;kası olmasa ve ilgili mevcut hadislerin bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sadır olduğu kesin belglerle bilinmesyedi, s&ouml;zkonusu ulema elbette ki meseleyi halka a&ccedil;ıp s&ouml;yler; sadece o yalancı şahısları değil, meselenin aslını da b&uuml;t&uuml;n&uuml;yle reddediverirlerdi. Halbuki ulema bunu yapmamıştır. Şimdi bu hadiselerden bir ka&ccedil;ına bakalım:</p>\n\n<p>\n	Ebu&rsquo;l Ferec ş&ouml;yle yazar: Muhammed bin Abdullah bin Hasan huruc ettiğinde, Medine&rsquo;nin fakihlerinden olan Muhammed bin İclan da onunla birlikte huruc etti. Muhammed bin Abdullah &ouml;ld&uuml;r&uuml;l&uuml;nce Medine valisi Cafer bin S&uuml;leyman Muhammed bin Iclan&rsquo;ı &ccedil;ağırtarak&rdquo; o yalancıya ni&ccedil;in katıldın?&rdquo; diye elinin kesilmesini emretti. Bu sırada o mecliste bulunan Medine&rsquo;nin fakih ve ricali şefaatte bulunup; arabuluculuk yaparak &ldquo;ey em&icirc;r; Muhammed bin Iclan Medine&rsquo;nin tanınmış &acirc;bid ve fakihlerindendir, onu affediniz, zira meseleyi ger&ccedil;ek zannetmiş ve Muhammed bin Abdullah&rsquo;ı; geleceği ve zuhuru rivayetlerde vaadedilmiş olan ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> sanma hatasına d&uuml;şm&uuml;şt&uuml;r!&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[20]</a></p>\n\n<p>\n	Yine, Muttaki-i Hind&icirc; diye meşhur olan Alauddin b. H&uuml;samuddin &ldquo;el-Burhan fi Alamat-i Mehdiy-i Ahir-uz Zaman&rdquo; adlı kitabında d&ouml;rt Ehl-i S&uuml;nnet mezhebinin alimlerinin &ldquo;Mehdilik inancının farz oluşu&rdquo; hakkındaki fetvalarını ve Hint b&ouml;lgesinde Mehdilik iddiasının bulunan bir kişinin bu iddiasının batıl olduğunu naklederek bu kitabın on&uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde &ldquo;Mekke-i M&uuml;kerreme&rsquo;de bulunan arap ulemasının son zamanda &ccedil;ıkması vaadedilen <strong>Hz. Mehdi</strong> hakkındaki fetvaları&rdquo; başlığı altında ş&ouml;yle demiştir: Bu Mekke alimlerine y&ouml;neltilen soru ve cevabın metnidir:</p>\n\n<p>\n	Allah&rsquo;ım, bize hakkı g&ouml;ster ve ona uymaya bizi muvaffak kıl ve batılı g&ouml;ster ve ondan uzak durmayı bize nasib eyle.</p>\n\n<p>\n	Din &ouml;nderleri ve M&uuml;sl&uuml;manların yol g&ouml;stericileri olan değerli alimlerimiz (Allah onları te&rsquo;yid etsin) acem memleketlerinden birinde 910 yılda &ouml;len Hint asıllı Feruh isimli bir şahsın son zamanda &ccedil;ıkması vaad edilen <strong>Mehdi</strong> olduğuna ve bu <strong>Mehdi</strong>&rsquo;yi inkar edenin kafir olduğuna inanan bir grup hakkında g&ouml;r&uuml;ş&uuml;n&uuml;z nedir?</p>\n\n<p>\n	Sonra sizce vaadedilen <strong>Mehdi</strong>&rsquo;yi ink&acirc;r edenin h&uuml;km&uuml; nedir? Bize bu hususta fetva verin (Allah sizden razı olsun).</p>\n\n<p>\n	Bu soru 952 yılında yapılmıştır, muttaki Hindi bu soruya cevap veren d&ouml;rt mezhebin fakihlerinin fetvalarını şu şekilde kaydetmiştir:</p>\n\n<p>\n	1- İbn-i Hacer el-Heysemi&rsquo;nin fetvası.</p>\n\n<p>\n	2- Şeyh Ahmet Ebi Surur b. es-Seba el-Hanefi&rsquo;nin fetvası.</p>\n\n<p>\n	3- Şeyh Muhammed b. Muhammed el- Hattab&icirc; el-Maliki&rsquo;nin fetvası.</p>\n\n<p>\n	4- Şeyh Yahya b. Muhammed el-Hanbel&icirc;&rsquo;nin fetvası.</p>\n\n<p>\n	Bu d&ouml;rt fetvanın i&ccedil;erikleri ise kısaca ş&ouml;yledir:</p>\n\n<p>\n	Şafii fıkhı: <strong>Mehdi</strong> ile ilgili hadislerin tevat&uuml;r derecesine ulaştığı a&ccedil;ık&ccedil;a bildirmiş ve onun hurucuyla ilgili m&uuml;tevatir nişaneleri zikrederek bu hususta kendi yazmış olduğu &ldquo;el-Kavl-ul Muhtasar fi Alamet-il <strong>Mehdi</strong> el-Muntazar&rdquo; adlı kitabına işaretle ş&ouml;yle demiştir: Eğer bu grubun <strong>Mehdi</strong>&rsquo;nin zuhurunu ink&acirc;r etmesi temelden s&uuml;nneti ink&acirc;r etmek anlamına gelirse onlar kafirdirler ve onlarla savaşmak farzdır. Ama bu grup s&uuml;nnete değil de sadece İslam İmamlarına karşı bir inat i&ccedil;in bunu yapıyorsa bu onlara bu akideyi iyice anlatmaya ve sonra da y&ouml;netici onların işlediği bu b&uuml;y&uuml;k su&ccedil;a ve bozuk akideye karşı hapis, d&ouml;vme gibi uygun g&ouml;rd&uuml;ğ&uuml; bir cezaya &ccedil;arptırması gerekir...</p>\n\n<p>\n	Hanefi fıkhı: S&ouml;zkonusu grup tarafından ortaya atılan iddianın batıl olduğuna fetva vererek ş&ouml;yle demiştir: o gruptakileri sahih naslarda ve sarih s&uuml;nnette ve ravilerinin &ccedil;ok olduğu i&ccedil;in tevat&uuml;r haddine ulaşan hadislerde yer alan bir şeye inan&ccedil; y&ouml;n&uuml;nden muhelefet ettikleri i&ccedil;in, şiddetle yok edilmeleri gerekir. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ve m&uuml;steriz hadisler gereğince <strong>Hz. Mehdi</strong> son zamanda efendimiz İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile huru&ccedil; edecektir.</p>\n\n<p>\n	Maliki fıkhı ise bu grubun iddiasının batıl olduğuna fetva verip ş&ouml;yle demiştir: S&ouml;zkonusu grubun, &ouml;len bir şahsın son zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> olduğuna inanmaları batıldır. &Ccedil;&uuml;nk&uuml; bu inan&ccedil; <strong>Mehdi</strong>&rsquo;nin vasıflarını ve zuhur alametlerini sahih bir şekilde a&ccedil;ıklayan hadislerle &ccedil;elişmektedir.</p>\n\n<p>\n	Hanbeli fakihleri ise ş&ouml;yle demiştir: Bu gurubun inancı son zamandaki <strong>Mehdi</strong>, onun zuhurunun nasıl başlayacağı, kendi vasıfları ve zamanında vuku bulacak olaylar hakkındaki sahih hadislerle &ccedil;eliştiği i&ccedil;in bozuktur ve bunda da hi&ccedil; bir ş&uuml;phe yoktur...</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ulema, bu t&uuml;r sahte Mehdileri reddederken Mehdilik inancını asla raddetmemiş, bilakis, bu inanca temelde katıldıklarını vurgulamış ve s&ouml;zkonusu sahtek&acirc;rların bu girişiminin i&ccedil;y&uuml;z&uuml;n&uuml; ispatlamak i&ccedil;in de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadis ve rivayetlerden faydalanmışlardır.</p>\n\n<p>\n	Kısacası İslam tarihi boyunca bir tek M&uuml;sl&uuml;man alim Mehdilik inancını inkara kalkışmamış, hatta İbn-i Haldun&rsquo;un s&ouml;zlerinde de Mehdilik inancının temelini reddeder ibareler yer almamıştır. Olsa olsa Mehdilik konusunda ş&uuml;pheye d&uuml;şm&uuml;şt&uuml;r. Yani İbn-i Haldun&rsquo;un Yaşadığı d&ouml;nem olan hicri 8. yy&rsquo;a kadar hi&ccedil;bir İslam alimi Mehdilik inancını inkar etmemiş, bu hususta ş&uuml;pheye dahi rastlanmamıştır. İbn-i Haldun&rsquo;dan sonra da İslam uleması yazdıkları &ccedil;eşitli kitaplarla bu inancın doğruluğunu savunarak İbn-i Haldun&rsquo;u reddetmiş ve &ldquo;Mehdilik&rdquo;in tamamen İsl&acirc;mi bir akide olduğunu vurgulamışlardır.</p>\n\n<h3>\n	&Ouml;zetle:</h3>\n\n<p>\n	Buraya kadarki bahsimiz şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru gayb&icirc; meselelerden biri olup bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından defalarca sahabeye beyan edilmiştir.</p>\n\n<p>\n	2- Şia ve S&uuml;nni kaynaklarında onlarca sahabe bu hadisleri Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&lsquo;tan rivayet etmişlerdir.</p>\n\n<p>\n	3- Hz. Emir&rsquo;el M&uuml;&rsquo;minin İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhi&rsquo;s-sel&acirc;m</em> ashabı, bu İmamlardan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında onlarca hadis aktarmışlardır</p>\n\n<p>\n	4- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;okluğu ve ehemmiyetine binaen S&uuml;nni ve Şi&acirc; uleması, bu hadisleri i&ccedil;eren muteber kaynakların yanısıra sırf bu hadisler hakkında da ayırca &ccedil;eşitli eserler yazmışlardır.</p>\n\n<p>\n	5- Şia ve S&uuml;nni ulemasınca da &ouml;nemle vurgulandığı &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadisler m&uuml;tevatir olup, akidev&icirc; usul&uuml;n ispatı i&ccedil;in muteber ve h&uuml;ccet durumundadırlar.</p>\n\n<p>\n	6- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili rivayetlerin tamamını; İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olup diğer b&uuml;t&uuml;n dinlere de galebe &ccedil;alacağı yolundaki Kur&rsquo;an ayetleriyle mutabık ve uyumludur.</p>\n\n<p>\n	7- Mesleye mantık&icirc; a&ccedil;ıdan bakılacak olursa insanoğlunun ilm&icirc;, teknolojik ve dini sahalarda kaydettiği tedrirc&icirc; gelişme ve edinilen toplum tecr&uuml;belere binaen g&uuml;n&uuml;n birinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından kurulacak olan d&uuml;nya adelet devletinin l&uuml;zum ve hakkaniyetine inanacağı ve bunun can-ı g&ouml;n&uuml;lden kabule hazır olacağı g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	8- İslam tarihi boyunca Mehdiliğini inkar eden bir tek tanınmış alim mevcut değildir.</p>\n\n<h2>\n	İmam Mehdi Hakkında G&uuml;n&uuml;m&uuml;zdek Ş&uuml;phelerin Kaynağı</h2>\n\n<p>\n	İslam ulemasının Mehdilik konusundaki g&ouml;r&uuml;şleri gayet sahih ve hi&ccedil;bir ş&uuml;pheye yer bırakmayacak kadar net olduğu halde neden &ccedil;ağdaş bazı yazarların bu meseleyi inkara kalkıştığı sorusu g&uuml;ndeme gelmektedir. Sahi; Kur&rsquo;an ve ilgili hadisler apa&ccedil;ık ortada dururken ve bunlarda hi&ccedil;bir ekleme veya azaltma yapılmamışken konu neden saptırılmakta ve bu t&uuml;r ink&acirc;rların ardında ne gibi fakt&ouml;rler yatmaktadır?</p>\n\n<p>\n	Bu soruya &ouml;zetle verilecek cevap şudur: S&ouml;zkonusu inkarcılar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;r ederken ne Kur&rsquo;an&rsquo;a, ne de s&uuml;nnete dayan-mamaktadırlar. İnceleme ve konuşmalarında da İslami y&ouml;ntemlere baş-vurmamaktadırlar; mesela, konuyla ilgili ayet, hadis ve rivayetlerin niteliği ve anlamları &uuml;zerinde ilm&icirc; bir et&uuml;tde bulunmamaktadırlar. Nitekim, eğer Kur&rsquo;an ve s&uuml;nneti esas alıp İslami y&ouml;ntemlerle meselelere yaklaşacak olsalar da, hi&ccedil; ş&uuml;phesiz onlar da, asırlardır İslam ulemasının ulaştığı neticeye ulaşabilecek ve Mehdilik hakikatini kabul etmekten başka &ccedil;areleri kalmayacaktı ki daha sonra bunu etraflıca ele almaya ve meselenin saiklerini incelemeye &ccedil;alışacağız inşaallah.</p>\n\n<h3>\n	İslam&rsquo;da Mehdi İnancını İnk&acirc;ra Neden Olan Fakt&ouml;rler</h3>\n\n<p>\n	Mehdiliği inkar olayı, Kur&rsquo;an ve s&uuml;nnette bulunmayan ve k&ouml;k&uuml; uzak tarihlere kadar varmayan yeni bir din&icirc; ve k&uuml;lt&uuml;rel opozisyondur. Bu yeni olumsuzluğun k&ouml;klerini, d&uuml;nyadaki k&uuml;lt&uuml;rel ve siyasi kutuplaşmaların etkilediği İslam d&uuml;nyasındaki benzeri etkileşme sahalarında aramak gerekir. Bilindiği &uuml;zere, d&uuml;nyadaki k&uuml;lt&uuml;rel gelişmeler ve son d&ouml;nemlerdeki mevcut siyasi bloklaşma ve kutuplaşmalar t&uuml;rl&uuml; etkenlerden kaynaklandığı gibi bunların İslam d&uuml;nyasındaki yanlışlık ve izleri de ayrıca ele alınması gereken &ouml;nemli konulardan biridir. Bu &ouml;zet bahiste b&ouml;ylesine geniş bir mevzuyu ayrıca ele almak m&uuml;mk&uuml;n olmadığından biz burada sadece &ldquo;d&uuml;nyadaki siyasi ve k&uuml;lt&uuml;rel kutupların bu kutuplaşmalarının İslam d&uuml;nyası &uuml;zerindeki bilhassa olumsuz iz ve yankıları&rdquo; &ccedil;er&ccedil;evesinde kısaca birka&ccedil; noktayı vurgulamakla yetineceğiz. Son d&ouml;nemlerde ortaya &ccedil;ıkan &ldquo;Mehdiliğin inkar&rdquo;ı olayında en &ouml;nemli etken şu &uuml;&ccedil;&uuml;d&uuml;r:</p>\n\n<h3>\n	1- M&uuml;steşrikler ve Batılı Yazarları Taklit</h3>\n\n<p>\n	Mehdilik inancı etrafında inkar ve ş&uuml;phe uyandırmaya y&ouml;nelik karekterlerin ardında yatan en &ouml;nemli fakt&ouml;r, ş&uuml;phesiz, oryantalistlerle batılı yazarlardan serdolunan g&ouml;r&uuml;şlerin kimi M&uuml;sl&uuml;manlar tarafından, dikkatle incelenmeden kabul g&ouml;rmesidir. Meselenin daha kolay anlaşılması i&ccedil;in batılı m&uuml;steşriklerin İslam&rsquo;a ve İslam&rsquo;ın Mehdilik inancına nasıl baktıklarını incelemek yeterli olacak ve o zaman kimi M&uuml;sl&uuml;man aydınların onlardan nasıl etkilenmiş olduğu ortaya &ccedil;ıkacaktır.</p>\n\n<h3>\n	Oryantalislerin İslam&rsquo;a Bakışı</h3>\n\n<p>\n	Son birka&ccedil; y&uuml;zyılda batılı oryantalistler s&ouml;m&uuml;r&uuml; ekseninde belli bazı İslami meselelerle bilhassa ilgilenir oldular; mezkur m&uuml;steşriklerin bu &ouml;zel konularda &ouml;ne s&uuml;rd&uuml;kleri tez ve g&ouml;r&uuml;şler dikkatle incelenecek olursa bu g&ouml;r&uuml;şlerin genellikle ger&ccedil;eğe dayanmadığı ve d&uuml;nya s&ouml;m&uuml;r&uuml; sisteminin uzun vadeye y&ouml;nelik &ccedil;ıkarları doğrultusunda garazkar&acirc;ne gayeleri hedeflediği g&ouml;r&uuml;l&uuml;r. S&ouml;zkonusu m&uuml;steşriklerin kimi de bu hususta g&ouml;r&uuml;ş belirtirken ya hıristiyanlık ve yahudiliğin etkisiyle ya da meselelere salt maddi ve beşeri pencerlereden baktıklarından neticede yine mevzunun sapmasına neden olmuş ve birtakım isl&acirc;mi hakikatleri tahrif etmişlerdir.</p>\n\n<p>\n	Dr. Cevad Ali &ldquo;Tarih-ul Arab fil İslam&rdquo; eserinde c.1, s.9-11&rsquo;de bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	Hıristiyan oryantalistlerden bir &ccedil;oğu kilisenin din adamlarıdırlar veya batı ilahiyat fak&uuml;ltelerinde yetişmiş kimselerdirler. Bunlar İslam&rsquo;daki hassas konuları ele aldıklarında bunların hıristiyanlıktan alındığını ispatlayama &ccedil;alışırlar.</p>\n\n<p>\n	Yahudi oryantalistler ise, İslam&rsquo;da olan her şeyin yahudilikten alındığını israrla ileri s&uuml;rerler. Her iki grup da bu hususta kendi eğilimleri doğrultusunda şaftlı yargılarla hareket etmekteler.</p>\n\n<p>\n	Son M&uuml;sl&uuml;man olmuş olan Fransalı Oryantalist İtin Dine ş&ouml;yle diyor:</p>\n\n<p>\n	Oryantalistlerin kendi eğilim ve hislerinden kurtulmaları imkansız olmasa da &ccedil;ok zor bir şeydir. Bu y&uuml;zden onlar peygamber ve sahabenin hayatını ger&ccedil;ek bi&ccedil;imi tamamen kaybolacak şekilde tahrif etmişlerdir. Onlar bilimsel araştırma ve eleştiri metoduna bağlı olduklarını &uuml;stelemekle birlikte, onların Muhammed hakkında yazdıkları kitaplarını okuyan birisi Muhammed&rsquo;in Almanca veya İtalyanca konuştuğunu zanneder. B&ouml;ylece oryantalist yazarın bağlı olduğu dil ve b&ouml;lgeye g&ouml;re Muhammed&rsquo;in de şekli değişime uğramaktadır.</p>\n\n<p>\n	Biz İslam tarihiyle ilgili bu yazılarda ger&ccedil;ek peşinde olsak ger&ccedil;ekten bir iz bulmamız m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	Oryantalistler bizlerce kendi hayallerinin &uuml;r&uuml;n&uuml; olan potreler &ccedil;iziyorlar. Onların sunduğu şahsiyetler ger&ccedil;eği bir yana, hatta Volter Sokot ve Elkendord Domes&rsquo;in efsanevi yazılarındaki hayali şahsiyetlerde de benzerine rastlanamaz.</p>\n\n<p>\n	Esasen s&ouml;zkonusu kesimden bundan başkasını beklemek safdillik olur. Zira kendisi yahudi veya hırıstiyan olan, ya da ateist ideolojiye sahip bir m&uuml;steşrik zaten İslam&rsquo;ı da, İslam peygamberini de inkar ediyor demektir; b&ouml;yle biri herhangi bir et&uuml;d&uuml;n de elbette ki Kur&rsquo;an ve s&uuml;nneti esas almayacak, vahye dayalı İslam senetlerini &ouml;l&ccedil;&uuml; kabul etmeyecektir. B&ouml;yle bir araştırmacının herhangi bir yorum mecburiyetinde kalması halinde meseleye hırıstıyanlık, yahudilik veya ateizm gibi pencerelerden yaklaşacağı ve mesela İslam dinini yorumlarken, bu dinin doğal fakt&ouml;rlerden kaynaklandığını ve değerlerini de hırıstiyanlık, yahudilik veya bir başka dinden aldığını ya da tamamen peygamberin kendi beşer&icirc; zekasının &uuml;r&uuml;n&uuml; olduğunu s&ouml;yleyeceği apa&ccedil;ık ortadadır. M&uuml;steşriklerin b&uuml;t&uuml;n inceleme, beyan ve eserlerine hakim olan atmosfer budur. Aşağıda s&ouml;zkonusu eserlerinden birka&ccedil; &ouml;rnek aktaracağımız aydın ve incelemeden ge&ccedil;en bu zevatın &ccedil;alışma ve d&uuml;ş&uuml;ncelerinin &uuml;r&uuml;n&uuml;n&uuml; &ldquo;İslam&rsquo;ın asalet ve &ouml;zsoyluluğunu inkar etme, Kur&rsquo;an ve s&uuml;nnetin vahye dayalı hakikatlerini zedelemeye &ccedil;alışma veya hi&ccedil; olmazsa bu hakikatler &ccedil;evresinde ş&uuml;pheler uyandırma&rdquo; şeklinde h&uuml;lasa etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Başka bir deyişle m&uuml;steşrikler ilgin&ccedil; bir ittifakla hep benzeri şeyleri yazıp yaymış ve İslam&rsquo;ın başka dinlerden kayanaklandığını, Kur&rsquo;an-ı Kerim&rsquo;in -neuzubillah- Allah&rsquo;ın vahyi olmayıp tabii şartlarda oluşan hadiselerdir ki Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından Yahudilikten iktibas edildiğini ve bunlarda birtakım değişiklikler yapılarak Kur&rsquo;an&rsquo;ı oluşturduğunu ve bug&uuml;n hadis olarak rivayet edilen şeylerin onun s&ouml;zleri değil, halkın kendi s&ouml;zleri olduğunu, o s&ouml;ylemişse bile vahyle değil, yahudiler, hırıstiyanlar veya diğer kavimlerden iktibas edildiğini s&ouml;ylemek istemişlerdir,</p>\n\n<p>\n	Bu arada, s&ouml;zkonusu oryantalistlerin b&ouml;yle incelemelerde ilk adımda a&ccedil;ık&ccedil;a İslam ve İslam Peygamberini inkar ve Kur&rsquo;an&rsquo;ın vahye dayalı oluşunu sarahatle reddetme gibi bir yol izlemediklerini de hemen belirtelim. Her ne kadar bunu yapan bazı m&uuml;steşrikler olmuşsa da, genel ge&ccedil;er y&ouml;ntemleri &ccedil;ok daha farklı olmuştur. Aksi takdirde garazkar olduklarını herkes kolayca anlayacak, M&uuml;sl&uuml;man ve gayri m&uuml;slim herkes, onların eserleri ve g&ouml;r&uuml;şlerinde &ouml;ne s&uuml;ren bilimsellik ve araştırmacılığın sadece aldatıcı bir kılıf olduğunu &ccedil;abucak farkedecek ve oryantalizm b&uuml;t&uuml;n itibarını bir &ccedil;ırpıda yitirmiş olacaktı. Binaenaleyh oryantalistler İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı ink&acirc;r ve İslami hakikatleri tahrif hususunda daha &ccedil;ok, indirekt y&ouml;ntemlere başvurmuşlar; kimi zaman ilm&icirc; araştırmalar kılıfında, kimi zaman Hz. peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i g&uuml;ya &ouml;v&uuml;yormuş ve onun şahs&icirc; zekasına &ccedil;ok hayranlık duyuyormuş gibi g&ouml;r&uuml;nerek kurnazca metodlarla yazdıkları s&ouml;zde &ldquo;ilm&icirc; tetkikleri&rdquo; nde, okuyucuyu şartlandırma ve kendi d&uuml;ş&uuml;nce ve emellerini ona ampoze etme yoluna gitmişlerdir. B&ouml;ylece okuyucunun; bilhassa M&uuml;sl&uuml;man okuyucunun; &uuml;rk&uuml;t&uuml;lmeden yazarla paralel d&uuml;ş&uuml;n&uuml;p onunla birlikte adım atması ve yazarın bu g&uuml;ya &ldquo;bilimsel&rdquo;(!) ve &ldquo;tarafsız&rdquo;(!) incelemeleri neticesinde edindiği tespitlere, okuyucunun farkında dahi olmadan katılmısı sağlanmak istenmiştir. Bahsimizin bu kısımında m&uuml;steşriklerin bu y&ouml;ntemlerinden birka&ccedil; &ouml;rnek aktarıyor; detaylı incelemeler ve son kararı okuyucunun kendisine bırakıyoruz:</p>\n\n<h2>\n	Oryantalistlerin İslam Konusundaki G&ouml;r&uuml;şlerine Birka&ccedil; &Ouml;rnek</h2>\n\n<h3>\n	Oryantalislere G&ouml;re Hz. Resulullah&rsquo;ın (s.a.a) S&ouml;z Ve Haberleri, Onun Kendi Zeka ve Hayal G&uuml;c&uuml;n&uuml;n &Ucirc;r&uuml;n&uuml;d&uuml;r!</h3>\n\n<p>\n	Mc. Donald ş&ouml;yle der: Muhammed Mekke&rsquo;deki yahudilere yaslanmıştır. Ama onlar &ccedil;ok ge&ccedil;meden ona d&uuml;şmanlık beslemeye başlayınca başka yardımcılar bulmaya &ccedil;alışmaktan başka bir &ccedil;aresi kalmamıştır. B&ouml;ylece keskin zekası ile arapların babası olarak İbrahim&rsquo;e yeni bir y&ouml;n vermeye sevketmiş ve bu yolla da kendisini kendi d&ouml;neminin yahudiliğinden kurtarıp İbrahim&rsquo;in yahudiliğine bağlamayı başarmıştır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[21]</a> Horovitz Tevrat maddesi altında ş&ouml;yle diyor: &ldquo;Kur&rsquo;an&rsquo;da bu gibi a&ccedil;ık işaretlerin yanısıra aldığı kaynağı demeden Tevrattan aldığı ve bir &ccedil;ok yerde tekrarladığı h&uuml;k&uuml;m ve kıssalar mevcuttur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[22]</a></p>\n\n<p>\n	Peygamber, g&ouml;kten gelen el&ccedil;inin peygamberlerle konuştuğu kıssasını kendisi uydurmuş ve sonra da kendi risalet ve vahyini ondan aldığına inanmıştır. Belli olan şu ki, Cebrail İncil&rsquo;deki, m&uuml;jdelemeden haberi olmuş, ama, Cebrail&rsquo;e diye birisini bir vasıta olmadan tanıması m&uuml;mk&uuml;n olmadığı i&ccedil;in belki de bu hadisi bazı filozof ve din araştırmacılarından veya hanif din &uuml;zere olanlardan duymuştur. Ve onlara da bu mesele saptırılarak ulaşmıştır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[23]</a></p>\n\n<p>\n	A.J Wensink, ise ş&ouml;yle diyor: &ldquo;Salat (namaz) kelimesinin Kur&rsquo;an&rsquo;dan &ouml;nceki, edeb&icirc; eserlerde ismi ge&ccedil;mediğine g&ouml;re, belki de diğer simgelerini arap &uuml;lkelerinde yaşayan yahudi ve hıristiyanlardan almıştır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[24]</a> Diğer bir yerde de ş&ouml;yle diyor: Gold Zehir, Gold zehir beş vakitlik namaz hususunda Hutsma&rsquo;yı redderken beş vakitlik namazların belirlenişinin Farslara ait izlerin bulunduğuna inanıyor.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[25]</a></p>\n\n<p>\n	Mc. Donald Allah maddesiyle ilgili olarak ş&ouml;yle diyor: Allah&rsquo;ın isimlerinden biri de &ldquo;es-selam&rdquo;dır. Bu sıfat sadece Haşr suresinde yeralmış bulunmaktadır... Bu sıfat hırıstiyanların ibadetlerinde okunan ibarelerden Muhammed&rsquo;in hafızasında kalan bir kelime olabilir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[26]</a></p>\n\n<p>\n	Allah maddesinde ş&ouml;yle diyor: A&ccedil;ıktır ki, yaratıcının sıfatlarını Muhammed İbranice&rsquo;den almış ve &ouml;zel anlamını kastetmeden işletmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[27]</a> Aynı zat &ldquo;ba&rsquo;l&rdquo; maddesiye ilgili olarak da aynı iddiayı tekrarlamış ve bu kelimenin Tevrat&rsquo;tan alındığını, sonra da ona başka bir anlam verilmeğe &ccedil;alışıldığını s&ouml;ylemiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[28]</a></p>\n\n<h3>\n	M&uuml;steşrikler Karşısında M&uuml;sl&uuml;manların Vazifesi</h3>\n\n<p>\n	M&uuml;steşriklerde bu t&uuml;r ifade ve beyanlara sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r; Kur&rsquo;an, vahy ve s&uuml;nneti beşeri fikirlermiş&ccedil;esine takdim eden bu t&uuml;r m&uuml;steşrik vecizelerinin tamamına değinebilemek i&ccedil;in ciltler dolusu kitaplar yazmak gerekir aslında. Bu &ouml;rneklerle şunu a&ccedil;ıklamak istedik: M&uuml;steşriklerin bu t&uuml;r tespitleri genellikle bir inceleme hatası değil, kimi zaman &ouml;neceden hesaplanmış tavırlar, kimi zaman da araştırma y&ouml;ntem ve prensiplerinin doğru olmayışından kaynaklanmaktadır ki yahudi veya hırıstiyan bir m&uuml;steşrikin elinde ister istemez b&ouml;ylesi sonu&ccedil;lar doğurmaktadır. İşte bu noktada M&uuml;sl&uuml;man araştırmacılar İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinin m&uuml;dafaası i&ccedil;in kaleme sarılmalı ve bunun d&icirc;n&icirc; ve ilm&icirc; vazife olduğu bilincini taşıyabilmelidirler. O zaman mezkur oryantalistlerin y&ouml;ntem veya prensip hatalarını kolaylıkla tespit etderek İslam&rsquo;ın hakkaniyetini herkese ispatlama imkanı doğar. Oysa iş tam tersine olmuş ve bazı M&uuml;sl&uuml;man yazarlarla aydınlar, m&uuml;steşriklerin İslam&rsquo;a y&ouml;nelik bu aşikar saldırılarına karşı koyacakları yerde onları &ldquo;samimi araştırmacılar ve tarafsız bilimadamları (!)&rdquo; olarak kabul edip kendi eser ve konuşmalarında s&uuml;rekli oryantalistlerden iktibaslarda bulunup g&ouml;r&uuml;şlerini belge kabuletmek suretiyle onların g&uuml;ndemde tutulmasına vesile olmuş ve bu şarkiyatcıların İslam d&uuml;şmanı fikirlerinin M&uuml;sl&uuml;man toplumlara sızmasında ara&ccedil; olmak gibi b&uuml;y&uuml;k bir hataya d&uuml;şm&uuml;şlerdir. Bunun en bariz &ouml;rneklerinden biri y&uuml;ce İslam dininin Mehdilik inancıdır. M&uuml;sl&uuml;man yazar ve aydınların bir kısmı bu hususta yahudi ve hırıstiyan şarkiyat&ccedil;ıların g&ouml;r&uuml;şlerini olduğu gibi esas almış, kendi dinlerinin naslarına istinad edeceklerine, tutup oryantalistlerin kıstaslarına sarılmışlardır. Daha &ouml;nceki bahsimizde bu kistas ve maksatlı g&ouml;r&uuml;şlerden birka&ccedil; &ouml;rnek vefmiştik: şimdi kimi M&uuml;sl&uuml;man yazarların Mehdilik konusundaki &ouml;zel g&ouml;r&uuml;şlerini aktaracak ve bunların, s&ouml;zkonusu şarkiyat&ccedil;ıların g&ouml;r&uuml;şleriyle ne kadar aynı olup &ouml;rt&uuml;şt&uuml;ğ&uuml;n&uuml;, hatta bu M&uuml;sl&uuml;man yazarların kendilerinden bir tek c&uuml;mle ekleme ihtiyacı bile hissetmediğini hep birlikte g&ouml;receğiz:</p>\n\n<h3>\n	Şarkiyat&ccedil;ıların Hataları Bir Konuyla Sınırlı Değil, Usul ve Prensip Hatasıdır</h3>\n\n<p>\n	M&uuml;steşriklerin hatası, herhangi bir araştırmacının (m&uuml;steşriklere de araştırmacı diyebilmek m&uuml;mk&uuml;nse tabi!) pekala yapabileceği bir inceleme veya bulgu hatası değildir; onlarınki tamemen usul ve prensiplerden doğan temel inan&ccedil;lardan kaynaklanan batıllardır; yahudi, hırıstiyan veya maddeci olan her araştırmacı i&ccedil;in ka&ccedil;ınılmaz yanlışlardır bunlar. Konunun dışına taşmamak i&ccedil;in daha &ouml;nce aktardığımız &ouml;rnekler bu garazkar zevatın y&uuml;zlerce hata ve garazlarından sadece birka&ccedil;ını g&ouml;stermektedir. Şarkiyatcılar İslam&rsquo;la ilgili inceleme ve beyanlarında daima &ouml;nyargılı olmuşlar ve b&uuml;t&uuml;n g&ouml;r&uuml;ş ve beyanlarını &ldquo;Hz. Muhammed sallallahu aleyhi ve alihi vesellem&rsquo;in, haşa peygamber olmadığı, dolaysıyle Kur&rsquo;an ve s&uuml;nnetin de vahye dayalı bulunmadığı&rdquo; şeklindeki inkarcı ve m&uuml;şrik bir inan&ccedil; sistemi &uuml;zerine bina etmişlerdir. B&ouml;yle bir batıl &ouml;nyargıyla hareket ettikleri ve bir zemine ayak bastıkları i&ccedil;in elde ettikleri sonu&ccedil; ve neticeler de batıl ve yanlış olmuş ve bu yanlış y&ouml;ntemle mesela Kur&rsquo;an&rsquo;la s&uuml;nnette ge&ccedil;en ve hırıstiyanlık, yahudilik veya diğer din ve g&ouml;r&uuml;şlerle benzeşen bir nokta bulduklarında bunu, &ldquo;demekki İslam falan dinden tezah&uuml;r edip ortaya &ccedil;ıkmış&rdquo; şeklinde değerlendirmelerde bulunmuş, hi&ccedil;bir benzeşme g&ouml;rmedikleri hususları da &ldquo;ilahi vahye dayanmayan ve tamamen doğal gerek&ccedil;elerden kaynaklanan veya Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ya da M&uuml;sl&uuml;-manların hayat şartlarında şeklini bulmuş kurallar&rdquo; şeklinde yorum-lamışlardır!</p>\n\n<h3>\n	Bu Yanlış Y&ouml;ntemin Mehdilik Konusunda Doğurduğu Sonu&ccedil;</h3>\n\n<p>\n	Yahudi, hırıstiyan veya maddeci m&uuml;steşriklerin birtakım &ouml;nyargı ve g&acirc;r&acirc;zlardan hareketle yanlış neticelere ulaştıkları ve alabildiğine eleştirerek, her zaman yaptıkları gibi yahudilik, hırıstiyanlık veya benzeri bir başka batıl inanca yanaşma yoluna gidip &ldquo;maddi şartların doğruduğu ka&ccedil;ınılmaz neticeler &ldquo; ya da &ldquo;siyasi ve sosyal emellerin şekillendirdiği beşer&icirc; inan&ccedil; ve zeka &uuml;r&uuml;nleri&rdquo; şeklinde tahrifatlarla tanıtmaya &ccedil;alıştıkları nice isl&acirc;mi meslelerden biri de Mehdilik konusudur.</p>\n\n<p>\n	Mesela Donald... ş&ouml;yle der: &ldquo;Emeviler d&ouml;neminde İslam devletlerin varolan adalet ve bereberlik yetersizliği son zamanda <strong>Mehdi</strong>&rsquo;nin ortaya &ccedil;ıkacağı fikrinin oluşmasının sebeplerinden olacağı b&uuml;y&uuml;k br ihtimaldir.&rdquo;</p>\n\n<p>\n	Goldzhıer de fikrini ş&ouml;yle a&ccedil;ıklar: &ldquo;Aslında Yahudi ve Hıristiyan motiflerden doğup etkilenmiş olan Mehdilik d&uuml;ş&uuml;ncesi Zerd&uuml;ştl&uuml;ğ&uuml;n kalıplarından da etkilenip hayalci insanların hayal &uuml;r&uuml;nleriyle de yoğrulunca ortaya bug&uuml;nk&uuml; Mehdilik destanı &ccedil;ıkmış oldu! Sonra da Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadislerinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a dair alıntılarda bulunulmuştur ki bu hadislere sahih hadis kitaplarında rast-lamak m&uuml;mk&uuml;n değildir<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[29]</a></p>\n\n<p>\n	Van Volten aynı doğrultuda hareket ederek ş&ouml;yle der: Doğulular kehanet ve bilinmeyen gelecekten haber vermeğe ruh&icirc; y&ouml;nden eğilimlidirler. Bu y&uuml;zden kurtarıcıya inanmak doğu tabiatına uygundur. Bu ise o y&ouml;relerde bulunan cehalet ve zul&uuml;mden kaynaklanmaktadır. Bu y&uuml;zden bu t&uuml;r inan&ccedil;lar eski doğu halkları arasında varola gelmiştir. Volter ş&ouml;yle diyor. Abbasi h&uuml;k&uuml;mdarlarının zulm&uuml; Emeviler d&ouml;nemindeki zul&uuml;mden az olmamıştır. Bu ise, halkı yeni Abbasi d&uuml;zenin zulm&uuml;nden kurtulmak i&ccedil;in Mehdilik inancına sarılmaya sevketmiştir.</p>\n\n<p>\n	1.&nbsp;&nbsp;&nbsp; Binaenleyh şarki yaratıcıların İslam&rsquo;da Mehdilik inancı yahudilik ve hrıstiyanlıktan alınma bir inan&ccedil;tır.</p>\n\n<p>\n	2- Kimi oryantalislere g&ouml;re de Mehdilik inancı o &ccedil;ağlarda mevcut zul&uuml;m ve baskı ortamının şartlarından kaynaklanmış sosyal bir tepkimedir ve d&icirc;n&icirc; hakikati yoktur.</p>\n\n<p>\n	Daha &ouml;nce de belirttiğimiz gibi, tarafsız araştırmacılar olduğu (!) zannedilen bu oryantalisler; kendi b&acirc;tıl dinleri ve hizmet ettikleri malum odaklardan aldıkları direktifler neticesinde İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı zaten reddetmekte ve bunları yahudilik, hrıstiyanlık veya insan zekasının &uuml;r&uuml;n&uuml; olarak telakki ettiklerinden, bundan başka bir tavır sergilemeleri ve ger&ccedil;eğe yakın durmaları da beklenmez elbet. Esasen s&ouml;zkonusu şarkiyat&ccedil;ıların Mehdilik konusunda bundan farklı bir tutum sergilemeleri şaşırtıcı olur.</p>\n\n<h3>\n	Batılı Oryantalistlerin Doğulu Taklit&ccedil;ileri</h3>\n\n<p>\n	S&ouml;zkonusu oryantalistlerin doğulu taklit&ccedil;ileri de Mehdilik konusunda onların fikirlerine destek verip onların b&acirc;tıl bulgu ve verilerini savunmaktan başka birşey yapmamışlardır. Aradaki tek fark, oryantalistlerin aksine, s&ouml;zkonusu taklit&ccedil;ilerin kendilerine M&uuml;sl&uuml;man bir araştırmacı g&ouml;r&uuml;n&uuml;m&uuml; vermeleri ve İslam&icirc; meseleleri &ldquo;M&uuml;sl&uuml;man bir aydın ve yazar&rdquo; &uuml;nvanıyla tahrif etmiş olmalarıdır! Mesela Ahmet Emin şu iddiada bulunur:</p>\n\n<p>\n	&ldquo;Şia&rsquo;yı Mehdilik fikrini &ccedil;ıkarmaya ve ona sarılmaya sevkeden şey, Ali&rsquo;nin &ouml;ld&uuml;r&uuml;lmesi, Muaviye&rsquo;nin başa ge&ccedil;mesi, Hasan&rsquo;ın ona biat etmesi, sonra H&uuml;seyin&rsquo;in şehit d&uuml;şmesi, Emevilerin aleyhine yapılan hareketlerin yerilgiyle sonu&ccedil;lanması ve onların iktidarı elerinde bulundurmaları gibi vakıalar netisesinde oluşan Şia&rsquo;nın durumu olmuştur.&rdquo;</p>\n\n<p>\n	Yine onun &ouml;ğrencisi olan Sa&rsquo;d Muhammed Hasan da, Mehdilik inancını kimi zaman yahudilik ve hırıstiyanlığa bağlamaya &ccedil;alışmakta, kimi zaman da zul&uuml;m şartlarının doğurduğu zihn&icirc; bir hayal &uuml;r&uuml;n&uuml; olarak değerlendirme yoluna gitmektedir.</p>\n\n<p>\n	T&uuml;rkiyeli yazarlardan Ethem Ruhi Fığlalı da Marglıous&rsquo;un g&ouml;r&uuml;şlerini aynen iktibas etmiş ve ondan etkilenerek ş&ouml;yle diyebilmiştir:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Kerbel&acirc;&rsquo;da hicri 61. (miladi 680) yılında Emeviler tarafından şehid edilmesi M&uuml;sl&uuml;manları hakikaten &ccedil;ok sarsmış ve bir &ldquo;kurtarıcı&rdquo;ya -duyulan- ihtiya&ccedil;, acil hale gelmişti.&rdquo; (Ethem Ruhi Fığlalı: İtik&acirc;di İslam Mezhepleri, s: 268)</p>\n\n<p>\n	Ve bir başka yerde de ş&ouml;yle diyor Fığlalı: &ldquo;Mutlak m&uuml;stebid idarecilerin h&uuml;km&uuml; altında ezilen kitleler, kendilerini karanlıklardan aydınlığa &ccedil;ıkaracak bir kurtarıcıyı, yani &ldquo;<strong>Mehdi</strong>&rdquo; yi daima beklemişlerdir. (Ae. s: 267)</p>\n\n<p>\n	İşin ilgin&ccedil; ve &uuml;z&uuml;c&uuml; tarafı sayın Fığlalı&rsquo;nın bu g&ouml;r&uuml;şlerine Kur&rsquo;an ve s&uuml;nnette delil bulamadığından bir m&uuml;steşriki nass kabul etmesi ve bu satırlara belge olarak aktardığı dipnotta &ldquo;Modlang&rdquo;ın fikirlerini &ouml;l&ccedil;&uuml; ve dayanak almış olmasıdır!</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu taklit&ccedil;ilerin Mehdilik konusundaki tutumları yahudi ve hırıstiyan m&uuml;steşriklerin tavırlarıyla tıpatıp aynı olup zerrece farklılık arzetmemekte ve bu g&ouml;r&uuml;şlerde kendilerine ait tek c&uuml;mleye rastlanmamaktadır. Halbuki Mehdilik hakikatinin inkarı ve bunu yahudilik veya hırıstiyanlıkla a&ccedil;ıklama, ya da zalim ve zorba egemenlerin doğurduğu şartların sosyal bir tepkisi şeklinde değerlendirme hatasına İslam tarihinde rastlamak m&uuml;mk&uuml;n değildir; bilakis; İslam&rsquo;ın temel inan&ccedil;larından olan Mehdilik hakikatinin inkarı yahudilik ve hırıstiyanlıktan iktibas edilmiş bir tahrif ve saptırmaca olup; Mehdiliği inkara kalkışan İslam camiasındaki yazarların tamamı, bu fikirleri ya hırıstiyan, ya yahudi yazarlardan almışlardır.</p>\n\n<p>\n	Bu alanda Said Eyyub da diyor ki: &ldquo;Aldatıcılar aleminde bilginlik ve d&uuml;r&uuml;stl&uuml;k maskesi altında k&uuml;lt&uuml;r&uuml;m&uuml;z&uuml; tamamen &ccedil;&uuml;r&uuml;tmek isteyen niceleri vardır. Batılı Gold Zehir ve Volter gibi bazıları Mehdilik fikrini reddettikleri i&ccedil;in, burada da bir takım aydınlar onlara uymuşlardır. Bunun nedeni ise bunların hep Batıdan ne gelirse ona hayranlık duydukları i&ccedil;indir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[30]</a></p>\n\n<p>\n	Birka&ccedil; noktaya dikkat edilecek olursa mesele daha kolay anlaşılır: Herşeyden &ouml;nce; bu t&uuml;r iddiaları ilk başlatanın daima batılı hırıstiyan veya yahudi yazarlar olduğunu, mevcut &ouml;rnekler ve belgelerin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere, M&uuml;sl&uuml;man ge&ccedil;inen taklit&ccedil;i yazarların daima onları izlemiş ve onların d&uuml;ş&uuml;ncelerini taklit etmiş bulunduğunu g&ouml;zden ırak tutmamak gerkir. İkinci &ouml;nemli nokta ise, bu taklit&ccedil;i yazarların genellikle takdim edilen ve ger&ccedil;ekte batı k&uuml;lt&uuml;r&uuml;ne hayran ve batılı araştırmacı ve yazarların fikirlerinden kolayca etkilenen tipler olmasıdır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da, s&ouml;zkonusu batı hayranı bu taklit&ccedil;ilerin; yahudi ve hırıstiyan m&uuml;steşrikleri ger&ccedil;ekten ciddi birer araştırmacı ve bilimadamı zannetmesi ve onların yazılı eserlerini bilimsel ve ciddi eserler olarak telakki etmesidir. Bu nedenledir ki mezbur yazarlarla s&ouml;zde aydınlar, &ccedil;eşitli İslam&icirc; konularda, ve bu c&uuml;mleden olmak &uuml;zere bilhassa Mehdilik konusunda fikir y&uuml;r&uuml;t&uuml;rken hep bu m&uuml;steşriklerin belgelerini oryantalistlerin inceleme beyanatlarında arama yoluna gitmişler, her nasılsa bunun kendilerine entellekt&uuml;el bir prestij kazandıracağını ve o zaman daha bir &ldquo;aydın&rdquo; (!) g&ouml;r&uuml;neceklerini d&uuml;ş&uuml;nm&uuml;şlerdir!</p>\n\n<p>\n	Mesela &ldquo;Ethem Ruhi Fığlalı&rdquo; Mehdilik mevzuna ayırdığı 22 sayfalık g&ouml;r&uuml;şlerinde tam 24 yerde Mc. Donald ve Goldzhceir gibi m&uuml;steşriklerin g&ouml;r&uuml;ş ve beyanatlarına atıfda bulunmuş ve İslam&rsquo;a ve İslam&icirc; meselelere nasıl baktıklarını daha &ouml;nce a&ccedil;ıklamış olduğumuz gibi g&ouml;sterme yoluna gitmiştir!! <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[31]</a> Mehdiliğe inananları bu inancın ispatı i&ccedil;in Kur&rsquo;an ve s&uuml;nnete başvururken; Mehdiliği ink&acirc;r edenlerin, bunu ispatlamak i&ccedil;in Yahudi ve Hıristiyan yazarlardan destek ve senet araması bile, aklı selim sahibi insanlar i&ccedil;in yeterince a&ccedil;ıklayıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Hal b&ouml;yle iken, bu iki kutuptan hangisinin İsl&acirc;m&icirc; ve hangisinin yahudilikten kaynaklanmış olduğu apa&ccedil;ık ortadadır zaten.</p>\n\n<h2>\n	Fığlalı&rsquo;nın Hz. Mehdi Ve Hz. İsa (a.s) Hakkındaki G&ouml;r&uuml;şlerine Bir Eleştiri</h2>\n\n<p>\n	Ethem Ruhi Fığlalı T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra kalkışan yazarların ilk başta gelenlerinden biridir ve bilindiği &uuml;zere bug&uuml;n T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra yeltenenlerin tamamına yakın bir kısmı bu g&ouml;r&uuml;şlerini ondan almış olup, iddialarını onun g&ouml;r&uuml;şlerine dayandırmaktadırlar. Bu nedenle s&ouml;zkonusu yazarın mezbur mevzu etrafındaki g&ouml;r&uuml;şlerinin ciddi bir değerlendirmesini yapmanın gerekli ve faydalı olacağı inancındayız.</p>\n\n<p>\n	&ldquo;Ethem Ruh&icirc; Fığlalı&rsquo;nın bu konudaki en &ouml;nemli menfiliği, &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şlerini Kur&rsquo;an ve s&uuml;nnetten değil, yahudi ve hırıstiyan m&uuml;steşriklerden olması ve olaya onların penceresinden bakmasıdır&rdquo; demiştik. Bunun yanısıra s&ouml;zkonusu yazarın g&ouml;r&uuml;şlerinde kimi zaman meseleyi saptırma, kimi zaman da hakkı batıl gibi g&ouml;sterme gayretleri de var ki; bunlardan birka&ccedil;ını aktarmamız yeterli olacaktır sanıyoruz:</p>\n\n<h2>\n	1- Fığlalı&rsquo;nın Mehdilikle Ric&rsquo;at Konusunu Karıştırması</h2>\n\n<p>\n	Ethem Ruhi Fığlalı efendi son h&uuml;km&uuml;n&uuml; zaten &ouml;nceden vermiş olduğu y&uuml;ce İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinden olan Mehdilik ger&ccedil;eğini inkar edip M&uuml;sl&uuml;man halkın bu temel konu &ccedil;evresindeki inan&ccedil;larını tezyif yoluyla zihinleri bulandırmaya &ccedil;alıştığı i&ccedil;in; tıpkı selefleri olan şarkiyat&ccedil;ılarla onların doğulu taklitcilerinin yaptığının aynını yapmakta ve Mehdilik inancının bir İslam inancı olmadığını iddia yoluna giderek bu inancın yahudilik ve hırıstiyanlık inan&ccedil;larından İslam&rsquo;a ge&ccedil;miş olduğunu s&ouml;ylemek istemektedir. Ancak, bunu doğrudan doğruya s&ouml;ylemeye cesaret edemediği ve bu y&ouml;ntem de artık kalıplaşmış bir oryantalizm oyunu olarak yeterince tanındığı i&ccedil;in Ethem Fığlalı efendi oyunu biraz daha zarif kurallarla oynamakta ve m&uuml;steşriklerin g&ouml;r&uuml;şlerini aktardıktan sonra bu g&ouml;r&uuml;şleri kesin ifadelerle reddetmeyerek &ldquo;bu kanaatlerine katılmak pek m&uuml;mk&uuml;n g&ouml;r&uuml;lmemektedir&rdquo; şeklindeki ifadelerle meseleyi muğlak ve ş&uuml;pheli bir sınırda bırakmayı tercih etmektedir. Yazar, ilgin&ccedil; bir y&ouml;nteme daha başvurarak Mehdilik inancının Yahudilik veya Hıristiyanliktan kaynaklandığına katılmadığını s&ouml;ylemekte, ama bunu s&ouml;ylerken hemen ardından m&uuml;steşriklerin aksi cihetteki g&ouml;r&uuml;şlerini de dipnot d&uuml;şmekten kendini alamayarak dolaylı empoze y&ouml;ntemine başvurmaktadır. Bununla da yetinmeyen Fığlalı, garazk&acirc;r yazarların sık sık d&uuml;şt&uuml;ğ&uuml; bir konuma daha tenezz&uuml;l etmekte ve Mehdilikle ric&rsquo;at inancını karıştırmaya &ccedil;alışarak oryantalist seleflerinden geriye kalmamaya gayret etmekte ve &ldquo;İtikadi İslam Mezhepleri&rdquo; adlı kitabında ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Daha sonraki devirlerde olduk&ccedil;a yaygınlaşan bu <strong>Mehdi</strong> fikri biraz sonra da temas edileceği &uuml;zere d&ouml;n&uuml;ş, yani &ldquo;ric&rsquo;at&rdquo; inanışı ile de karışık olmuş ve kurtarıcı olarak yeni bir şahıs beklemek yerine &ldquo;&ouml;len, fakat &ouml;lmediğine inanılan bir kimsenin yeniden gelişi&rdquo; ve d&ouml;n&uuml;ş&uuml; şeklinde anlaşılmaya başlamıştır.</p>\n\n<p>\n	Fığlalı&rsquo;nın buradaki kelime oyunu her ne kadar ustaca planlanmışsa da az bir dikkatle kolayca farkına varılabilmekte ve saptırmak istediği mesele bile olanca &ccedil;arpıklığıyla sırıtmaktadır. &Ccedil;&uuml;nk&uuml; ric&rsquo;at inancı Fığlalı&rsquo;nın kelime oynuyla tahrif etmeye &ccedil;alıştığı gibi &ldquo;&Ouml;len, ama &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; (s: 267) değil; &ldquo;&ouml;len ve &ouml;ld&uuml;ğ&uuml;ne de inanılan kimsenin yeniden gelişi ve d&uuml;nyaya d&ouml;n&uuml;ş&uuml;&rdquo;d&uuml;r ki sayın Fığlalı şu ifadelerinde de aynı d&ucirc;n payeye d&uuml;şmekten kurtulamamaktadır:</p>\n\n<p>\n	&ldquo;Daha sonra, kurucusu olarak kabul edildiği Keysaniye fırkasınca &ouml;l&uuml;m&uuml; inkar edilmiş ve &ouml;lmez olarak Radva Dağı&rsquo;na yerleştirilmek suretiyle, orada d&ouml;neceği zaman beklenir olmuştur. B&ouml;ylece Muhammed bin el-Hanefiyye, daha sonraki İsna Aşeriyye şiilerinin gizli İmamı gibi &ldquo;el-Mehdiyy&rsquo;ul Muntazar&rdquo;, yani &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; haline gelmiştir. Tabi bu durumda Mehdilik fikrine ric&rsquo;at inanışının da sokulmuş olduğu ve bilhassa şiilerce gizli İmamları i&ccedil;in benimsendiği g&ouml;r&uuml;lmektedir&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı burada ric&rsquo;ati&rdquo; &ouml;len ve &ouml;lmediğine inanılan birinin d&ouml;n&uuml;ş&uuml;&rdquo; şeklinde saptırırken İmamiye Şi&acirc;sının <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki inancına &ccedil;ağrışını saptırmakta, zuhur ve gaybet olayıyla ric&rsquo;at meselesini kasıtlı bir şekilde birbirine karıştırarak bu konuları &ccedil;ok iyi bilmeyen M&uuml;sl&uuml;man dimağlarda ş&uuml;phe ve inkar izleri bırakmayı planlamaktadır. Daha sonra da Mehdilik ve ric&rsquo;at konusunu karıştırarak, ric&rsquo;atin tamamen yahudi ve hıristiyan inancı olduğunu iddia ediyor. Bununla varacağı sonu&ccedil; ise esasen <strong>Mehdi</strong> inancını yahudilikle hırıstiyanlığa bağlayarak, &ouml;nceden pl&acirc;nlamış olduğu şekilde zihinleri iğfal etmek olacaktır. Nitekim ric&rsquo;at konusunda, belirttiğimiz şekilde &ccedil;arpıttıktan sonra Fığlalı Bey, ağzındaki baklayı nihayet &ccedil;ıkarmakta ve &ldquo;Ş&uuml;phe yok ki ric&rsquo;at, daha &ouml;nce de ifade edildiği gibi, tamamen bir yahudi ve hırıstiyan akidesidir&rdquo; deyivermektedir!</p>\n\n<p>\n	Dolayısıyla, Fığlalı beyin, nice zahmetlere katlanarak ne yapıp edip Mehdilik konusunu ric&rsquo;ate ve ric&rsquo;at konusunu da yahudilik ve hıristiyanlığa irca ettiğini g&ouml;r&uuml;yoruz. Fakat &uuml;z&uuml;c&uuml; olan nokta, Fığlalı&rsquo;nın, yıllarca tahsil ve mutaaladan sonra Şia&rsquo;nın en se&ccedil;kin inan&ccedil;larından biri olan Mehdilik konusundan habersiz oluşu ve Şia&rsquo;daki Mehdilik inancının ric&rsquo;at meselesiyle hi&ccedil; bir ilgisinin olmadığını bilmeyişidir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[32]</a></p>\n\n<h3>\n	Şia İnan&ccedil;larında Ric&rsquo;atla Mehdilik Arasındaki Temel Fark</h3>\n\n<p>\n	Burada şunu belirtelim ki, Mehdilik inancı, gaybet ve zuhur meselesi ric&rsquo;at meselesinden tamamen farklı olduğu apa&ccedil;ık bellidir.Mehdilik inancı, gaybet ve zuhur konusu şu anlamdadır: Doğumundan bug&uuml;ne kadar ve zuhur edip d&uuml;nyayı adaletle dolduracağı g&uuml;ne kadar yaşıyor. Fakat şimdi o hazret gaybettedir; yani insanların arasında olup onların toplantılarına katılıp, hacda hacılar arasında olmasına rağmen insanlar her ne kadar onu g&ouml;rseler bile tanımazlar, o da &ccedil;ok az durumlarda &ouml;zel bir takım maslahatlardan dolayı kendisini tanıtmaktan sakınmaktadır. O bir g&uuml;n zuhur edecek, o g&uuml;n insanlar onu <strong>Mehdi</strong> olarak tanıyacaklar ve o yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	Ama ric&rsquo;at ise şu anlamdadır: Sırf iman veya sırf k&uuml;f&uuml;rle d&uuml;nyada yaşadıktan sonra &ouml;len bir grup insan Allah&rsquo;ın emriyle dirilerek m&uuml;min olanların izzetle ve kafirlerin ise zilletle yaşaması i&ccedil;in d&uuml;nyaya d&ouml;neceklerdir. Dolayısıyla Fığlalı&rsquo;nın ric&rsquo;atı &ldquo;&Ouml;len, fakat &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; şeklindeki tanımı tamamen yanlıştır. Ric&rsquo;atın doğru tanımı &ldquo;&Ouml;len ve &ouml;ld&uuml;ğ&uuml;ne inanılan kimsenin yeniden gelişi&rdquo;dir. Bunun da Şi&acirc;&rsquo;nın, <strong>Hz. Mehdi</strong>&rsquo;nin yaşadığı ve bir g&uuml;n zuhur edeceğiyle ilgili inancıyla hi&ccedil; bir ilgisi yoktur. Ayrıca, ric&rsquo;at ve <strong>Hz. Mehdi</strong>&rsquo;nin zuhuru ikisi de birbirinden tamamen farklı iki anlam olup mantık a&ccedil;ısından bu ikisi arasında hi&ccedil; bir gereksinim ve bağlantı yoktur. Yani eğer ric&rsquo;ate delalet eden hadisler olmadaydı <strong>Hz. Mehdi</strong>&rsquo;nin gaybet ve zuhuruna delalet eden hadislerden bazı insanların &ouml;ld&uuml;kten sonra bir g&uuml;n tekrar d&uuml;nyaya gelecekleri kesinlikle anlaşılmamaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer &ouml;nemli nokta da şudur: İmamet ve Mehdilik inancı Şi&acirc;&rsquo;nın inan&ccedil; esaslarından biridir. Buna g&ouml;re Şi&acirc;, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra ilm&icirc; ve siyas&icirc; merciliğin on iki İmama mahsus olduğuna inanmaktadır. Dolayısıyla, Kur&rsquo;an tefsirinde, doğru s&uuml;nneti yanlışından tanımada, fıkıh, kelam ve diğer din&icirc; alanlarda Resul-i Ekrem&rsquo;den (s.a.a.) sonra on iki İmama ve bunlardan biri olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmektedir. Ric&rsquo;at meselesi Şia&rsquo;nın &ldquo;İmamet ve Mehdilik&rdquo; ilkesine inanmasından kaynaklanan ayrıntılardan sadece birisidir. İşte bu y&uuml;zden, ric&rsquo;at konusunu hi&ccedil; bir zaman &ldquo;İmamet ve Mehdilik&rdquo; inancıyla bir sırada kabul edemeyiz. Dolayısıyla ric&rsquo;at konusu sadece &ldquo;İmamet ve Mehdilik&rdquo; konusunun kapsamına girmemekle kalmıyor, ortam a&ccedil;ısından da &ldquo;İmamet ve Mehdilik&rdquo; menzilesinde değildir.</p>\n\n<h2>\n	2- İslam&rsquo;ın Hz. İsa&rsquo;nın (a.s) G&ouml;ğe Aldığı ve N&uuml;zul Edeceği Alanındaki İnancını İnk&acirc;r Edilemez</h2>\n\n<p>\n	M&uuml;sl&uuml;manların Kur&rsquo;an ayetleri, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından rivayet edilen hadislere dayanarak g&ouml;r&uuml;ş birliği i&ccedil;erisinde olduğu meselelerden biri, Hz. İsa&rsquo;nın g&ouml;ğe ağdığı ve bir g&uuml;n yery&uuml;z&uuml;ne ineceği inancıdır. -Bu inancın delillerine ileride değineceğiz.- İslam&rsquo;a g&ouml;re yahudiler Hz. İsa&rsquo;yı &ouml;ld&uuml;rmemiş, salibe &ccedil;ekmemişler, aksine, Allah Teala onu ruhu ve bedeniyle g&ouml;ğe &ccedil;ekmiş, o, ahir zamanda g&ouml;kten inerek <strong>Hz. Mehdi</strong>&rsquo;nin yardımına koşacak, onun İmametinde namaz kılacaktır. Ne yazık ki bu İslam&icirc; inan&ccedil; da İslam&rsquo;ın &ldquo;<strong>Mehdi</strong>lik&rdquo; inancı gibi ş&uuml;pheye d&uuml;ş&uuml;r&uuml;lm&uuml;ş ve hatta bu inancın bir İslam inancı olduğu ink&acirc;r edilmiştir. Fığlalı ilk &ouml;nce ayetlerin a&ccedil;ık&ccedil;a Hz. İsa&rsquo;nın (ruh ve bedeniyle) g&ouml;ğe ağmasına delaletini ink&acirc;r ederek kitabının 244. Saygasında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bir kere İsa b. Meryem&rsquo;in bedeniyle ve canlı olarak semaya &ccedil;ekildiği&rdquo; şeklinde bir a&ccedil;ıklama bize bu konudaki ayetlerin sınırını olduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;k&uuml;yor.&rdquo;</p>\n\n<p>\n	Ve buna dayanarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; (bedenen g&ouml;ğe ağmadığını) ileri s&uuml;r&uuml;yor. Dolayısıyla Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kte olduğuna ve kıyamette &ouml;nce yere ineceğine delalet eden hadisler bu ayetlerle &ccedil;elişmektedir. Bu konu m&uuml;fessirleri bu ayetleri te&rsquo;vil etmeye mecbur etmiş ve dolayısıyla ş&ouml;yle demişlerdir:</p>\n\n<p>\n	İsa b. Meryem&rsquo;in ref&rsquo;i ve vefatıyla ilgili deliller yalnızca bu ayetlerden ibaret olsaydı bir bakıma mesela yoktu denebilirdi. Ama, hadislerde s&ouml;z konusu edilen İsa&rsquo;nın kıyamet d&uuml;n&uuml;nden &ouml;nce d&ouml;neceğine dair h&uuml;k&uuml;mlerin varlığı m&uuml;fessirleri ayetlerde ge&ccedil;en kelimelerin bilinen a&ccedil;ık anlamları dışında te&rsquo;vil (yorum) yoluna gitmek ve ayetleri hadislerdeki g&ouml;r&uuml;şler istikametinde a&ccedil;ıklamak zorunda bırakmıştır.&rdquo;</p>\n\n<p>\n	Hatta Fığlalı&rsquo;ya g&ouml;re M&uuml;sl&uuml;manların Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul ve inişiyle ilgili inancı tamemen Yahudi ve Hıristiyan inancıdır. Dolayısıyla ref (g&ouml;ğe ağma, &ccedil;ekilme) kelimesi ge&ccedil;en bir ka&ccedil; ayeti naklettikten sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayetlerde ref kelimesi daha &ccedil;ok manevi y&uuml;kseklik, &uuml;st&uuml;nl&uuml;k ve &uuml;stte oluş anlamlarına gelmektedir. Buna rağmen bir kısım m&uuml;fessirler Hz. İsa&rsquo;nın geri gelişine (ric&rsquo;at) dair haberlerin ger&ccedil;ekleştirmesini veya başka bir ifadeyle doğrulamasını sağlamak i&ccedil;in... insanları beşikte iken de, yetişkin iken de iyilerden olarak konuşacaktır (&Acirc;l-i İmran/46, M&acirc;ide/110) ve o kıyametin kopacağını bildirir ve (Zuhruf/61) ayetlerinin de işaret olduğunu belirtmişlerdir.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi burada Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın inişine inanmayı ric&rsquo;at bilmektedir. Başka bir yerde de ric&rsquo;atle ilgili inancını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki ric&rsquo;at daha &ouml;nce de ifade edildiği gibi tamamen bir yahudi ve hıristiyan akidesidir.&rdquo;</p>\n\n<p>\n	Fığlalı bu ifadesini tekrarlayarak Kur&rsquo;an&rsquo;ın sarih nasslarına ters d&uuml;şen konumda ayak diremekte, inat g&ouml;stermektedir.</p>\n\n<p>\n	Meseleyi tam tersine g&ouml;sterip ayetlerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml;n ve g&ouml;ğe &ccedil;ekilmediğini delirtildiğini iddia ettikten sonra, Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe &ccedil;ekildiğini g&ouml;steren yery&uuml;z&uuml;ne n&uuml;zul ve inişiyle ilgili hadisleri &ouml;nemsiz g&ouml;stermeye &ccedil;alışmakta ve bu hadisleri vahid haber şeklinde takdim ederen, ilgili eserinin 253. sayfasında &ldquo;nitekim, Decaal&rsquo;ın &ccedil;ıkışıyla ilgili olan ahad haberlerde İsa b. Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın n&uuml;zulu a&ccedil;ık&ccedil;a belirtilmiştir&rdquo; demektedir.</p>\n\n<p>\n	Fığlalı, aynı kitabın 265. sayfasında da bu hadisleri ahad olarak tanımlamakta... B&uuml;t&uuml;n bu bulgu ve tetkiklerden sonra Fığlalı&rsquo;nın; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe ağdığı &ccedil;eklindeki Kur&rsquo;an ve İslam inancını sarahatle ink&acirc;r ettiğini ve ş&ouml;yle dediğini g&ouml;rmekteyiz:</p>\n\n<p>\n	a- Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> &ouml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	b- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> g&ouml;ğe ağması olan &ldquo;ref&rdquo;, o hazretin canlı olarak; yani ruhu ve v&uuml;cuduyla g&ouml;ğe y&uuml;kselmesi değil; makam ve değer a&ccedil;ısından y&uuml;kseltilmesi demektid.</p>\n\n<p>\n	c- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> tekrar yery&uuml;z&uuml;ne ineceğini bildiren rivayetler ahad haberler olup mazmunları Kur&rsquo;an&rsquo;a uymamaktadır.</p>\n\n<p>\n	Evet, Fığlalı&rsquo;nın mezkur konudaki g&ouml;r&uuml;şleri &ouml;zetle b&ouml;yle. Şimdi bunları Fığlalı Bey gibi yahudi ve hırıstiyan oryantalistlerin kitaplarıyla değil de; Allah&rsquo;ın kitabı ve O&rsquo;nun Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;nin s&uuml;nnetiyle değerlendirelim ve ne kadarının doğru, ne kadarının yalan olduğunu g&ouml;relim hep birlikte.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	a- Hz. İsa Ger&ccedil;ekten &Ouml;lm&uuml;ş m&uuml;d&uuml;r?</h3>\n\n<p>\n	Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;ne dair Fığlalı&rsquo;nın &ouml;ne s&uuml;rd&uuml;ğ&uuml; tek delili &Acirc;l-i İmran suresinin 55. ayet-i kerimesinde ge&ccedil;en ve &ldquo;ruhun &ccedil;ıkarılması&rdquo; anlamına gelen &ldquo;teveff&acirc;&rdquo; kelimesidir. Bu ayette me&acirc;len ş&ouml;yle buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Hani Allah, İsa&rsquo;ya demişti ki: &lsquo;Ey İsa, doğrusu senin ruhunu alacak ve seni kendime y&uuml;kselteceğim, seni k&uuml;fredenlerden temizleyeceğim ve sana uyanları kıyamete değin, k&uuml;fre sapanların &uuml;st&uuml;ne ge&ccedil;ireceğim. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır, hakkında anlaşmazlığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyde, aranızda ben h&uuml;kmetedeğim&rdquo;</strong></p>\n\n<p>\n	Aynı k&ouml;k&uuml;n kullanıldığı bir ayet te Maide, 117&rsquo;deki, ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;...Onların i&ccedil;inde kaldığım s&uuml;rece ben onların &uuml;zerinde bir şahidim, benim d&uuml;nyada s&uuml;ren hayatıma son verdiğinde, &uuml;zerlerindeki g&ouml;zetleyici, Sendin, sen herşeyin &uuml;zerine şahid olansın&rdquo;</strong></p>\n\n<p>\n	Fığlalı&rsquo;ya g&ouml;re bu ayetlerde ge&ccedil;en arap&ccedil;a &ldquo;m&uuml;teveffik&rdquo; ve &ldquo;teveffeyten&icirc;&rdquo; terimleri a&ccedil;ık&ccedil;a Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunduğu halde, m&uuml;fessirler, Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın tekrar yery&uuml;z&uuml;ne ineceği yolundaki rivayetlere binaen Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; ink&acirc;r etmiş ve bu ayetleri tevilde bulunmuşlardır.</p>\n\n<p>\n	Halbuki Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;teveff&acirc;&rdquo; terimi sadece &ldquo;&ouml;l&uuml;m&rdquo; anlamında kullanılmış değildir, bu kelime, ruhun bedenden her t&uuml;rl&uuml; ayrılışı i&ccedil;in kullanılır; yani mesel&acirc; hem uyku, hem &ouml;l&uuml;m i&ccedil;in aynı kelime ge&ccedil;er Kur&rsquo;an&rsquo;da, nitekim Z&uuml;mes suresinin 42. ayetinde her iki anlamda da kullanılmıştır:</p>\n\n<p>\n	<strong>&ldquo;Allah, &ouml;l&uuml;mleri zamanında canları alır, &ouml;lmeyeni de uykusunda -bir t&uuml;r &ouml;l&uuml;m sokar- B&ouml;ylece, kendisi hakkında &ouml;l&uuml;m kararı verilmiş olanı-n ruhu-nu turar, &ouml;b&uuml;r&uuml;n&uuml; ise, adı belirlenmiş bir esele kadar salıverir. Ş&uuml;phesiz bunda; d&uuml;ş&uuml;nebilmekte olan bir kavim i&ccedil;in ger&ccedil;ekten ayetler vardır.&rdquo;</strong></p>\n\n<p>\n	Ayetin arap&ccedil;asında da g&ouml;r&uuml;leceği &uuml;zere, &ldquo;teveff&acirc;&rdquo; kelimesi tekrarlanmaksızın ilgin&ccedil; bir şekilde hem &ldquo;&ouml;l&uuml;m&rdquo;, hem &ldquo;uyku&rdquo; halleri i&ccedil;in kullanılmıştır. Bu da s&ouml;zkonusu terimin &ouml;l&uuml;m olduğu kadar uykuyu da ifade edebileceğini ortaya koymaktadır:</p>\n\n<p>\n	Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kseltilmesiyle ilgili ayetlerde ge&ccedil;en &ldquo;teveff&acirc;&rdquo; teriminin &ouml;l&uuml;m&uuml; ifade ettiğini s&ouml;ylemek mesnedsiz bir iddiadan ibarettir. Hatta ayetteki y&uuml;kseltme ve teveff&acirc; terimleri arasında bir &ouml;ncelik ve sonralık sıralaması s&ouml;zkonusu olmasaydı bile, yine de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml; ve daha sonra sadece ruhunun g&ouml;ğe &ccedil;ekildiği gibi bir anlam &ccedil;ıkarılamayacaktı bundan.</p>\n\n<p>\n	&ldquo;Teveff&acirc;&rdquo;nın sadece uyku i&ccedil;in kullanıldığı ayetse En&rsquo;am suresinin 60. ayetidir, bu ayette ş&ouml;yle buyrulur:</p>\n\n<p>\n	<strong>&ldquo;Sizi geceleyin uyutan ve g&uuml;nd&uuml;z&uuml;n g&uuml;&ccedil; yetirip etkilemekte -yapıp kazanmakta- okduklarınızı bilen, sonra, adı konulmuş ecel doluncaya kadar onda sizi dirilten -yani uyandıran- da O&rsquo;dur. Sonra en son d&ouml;n&uuml;ş&uuml;n&uuml;z O&rsquo;nadır. Sonra, yapmakta olduklarınızı size O haber verecektir.&rdquo;</strong></p>\n\n<p>\n	Kaldık ki, M&acirc;ide, 117&rsquo;de <strong>&ldquo;Benim d&uuml;nya hayatıma son verdiğinde&rdquo;</strong> şeklinde meali terc&uuml;me edilmiş olan ayet-i kerimede, pekala Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişinden sonra ve kıyametten &ouml;nce &ouml;leceğine işaret ediliyor olabilir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı&rsquo;nın Kur&rsquo;an m&uuml;fessirlerinin bir takım rivayetlerden etkilenerek mezbur ayetleri te&rsquo;vil ettiği yolundaki iddiası ger&ccedil;ekle zerrece bağdaşmayan asılsız bir iddiadır, &ccedil;&uuml;nk&uuml; heryeden &ouml;nce, bu ayetler Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunmamaktadırlar, dolayısıyle de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halihazırda hayatta olduğu ve yery&uuml;z&uuml;ne ineceği yolundaki hadis ve rivayetlerle bağdaşmadığını s&ouml;yleyebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ayrıca, Fığlalı&rsquo;nın iddiası tamemen batıldır. &Ccedil;&uuml;nk&uuml; ayetin arap&ccedil;asında ge&ccedil;en &ldquo;teveffeyteni&rdquo; ve &ldquo;seteveffik&rdquo; c&uuml;mlelerinin anlamı ister &ldquo;&ouml;l&uuml;m&rdquo; olsun, ister &ldquo;uykuda alma&rdquo; (başka bir tabirle ister Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;lm&uuml;ş olsun ve ister olması) kesinlikle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden rivayetlerle &ccedil;elişmemektedir. &Ccedil;&uuml;nk&uuml; bu rivayetler Hz. İsa&rsquo;nın hayattayken g&ouml;kten ineceğini bildirmektedir. Ama onun daha &ouml;nce &ouml;l&uuml;p &ouml;lmediği rivayetlerin delaletinin sınırını aşar ve anlamını değiştirmez. Evet, rivayetler zımni olarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe bedenen ağacağına, yani, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zahir zamanda yere nazil olması i&ccedil;in daha &ouml;nce g&ouml;ğe &ccedil;ekilmiş olması gerektiğine delalet eder. Elbette, ref&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekildiği konusuna iyice delalet eder ve ger&ccedil;ekte raf&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden hadislerin doğru olduğuna diğer bir tanıktır. Sonraki b&ouml;l&uuml;mde ref&rsquo; ayetleri hakkında daha geniş bilgi vereceğiz.</p>\n\n<h3>\n	b- Hz. İsa (a.s)&rsquo;nın G&ouml;ğe Y&uuml;kselmesiyle İlgili Ayetlerin Fığlalı Tarafından Tevili</h3>\n\n<p>\n	Kur&rsquo;an ayetleri &uuml;zerinde dikkatli bir incelemeden sonra Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer peygamberler arasında &ccedil;ok farklı bir konumu olduğu ve sadece ona mahsus bu konumu kabul edebilmenin; ancak gaybe iman ve Allah Teala&rsquo;nın sonsuz kudret ve d&uuml;c&uuml;ne can-u g&ouml;n&uuml;lden inanmakla m&uuml;mk&uuml;n olabileceği g&ouml;r&uuml;l&uuml;r. Mesela Hz. Meryem-i Azr&acirc; hi&ccedil;bir erkekle teması olmadığı halde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı doğurmuş ve bug&uuml;n bilinen tabiat kanunları ve pozitif bilimin sınırlarının &ouml;tesinde bir hadise vuku bulmuştur. Fığlalı efendi bunlara &ldquo;Allah&rsquo;ın değişmez kanunları&rdquo; diyor &ldquo;İtikadi A&ccedil;ıdan İslam Mezhepleri&rdquo;nin 270. sayfasında bunları tabiatın değişmez kanunlarını aşan ve Allah Teala&rsquo;nın -cc- tabiat&ouml;tesi kanunları &ccedil;er&ccedil;evesinde vuku bulan vakalardır. Hz. İsa <em>aeyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z beşikteyken konuşması ve peygamber olduğunu ilan etmesi, Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltmesi, &ccedil;amurdan yaptığı kuş maketlerine nefesinden ifleyince canlanıp u&ccedil;ması hep Fığlalı&rsquo;nın &ldquo;değişmez kanunları&rdquo;na aykırı hakikatlerdir.</p>\n\n<p>\n	Allah Teala&rsquo;nın izniyle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;sterdiği bunca mucizeye inanan bir m&uuml;minin; Allah Teala&rsquo;nın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanlarının elinden mucizemsi bir şekilde kurtarabileceğine ve onu canlı olarak g&ouml;ğe &ccedil;ekebileceğine de elbette ki inanır ve iman eder.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da ağa&ccedil;ık bir şekilde beyan edilen bu mucizelere hi&ccedil;bir m&uuml;min ş&uuml;pheyle bakmaz ve Rabb&rsquo;ul &Acirc;lemin hazretlerinin herşeye kadir olduğunu, O&rsquo;nun izni sayesinde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatının bu t&uuml;r mucizelerle dolu bulunduğunu bilir ve buna can-u g&ouml;n&uuml;lden inanır. B&uuml;t&uuml;n bu sarih hakikatlere rağmen Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe y&uuml;kseldiğini inkar etmekte ve meseleyi manev&icirc; y&uuml;celme şeklinde tevil ederek &ldquo;... bir kere; İsa b. Meryem&rsquo;in, bedeniyle semaya &ccedil;ekildiği şeklinde bir a&ccedil;ıklama, b&uuml;ze bu konudaki ayetlerin sınırını oduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;kmektedir&rdquo; demekte ve ilahi mucizeleri pozitif bilim kurallarıyla a&ccedil;ıklayamayınca bunları tevil yoluna giden seleflerinin yolunu izlemektedir. Nitekim 20&rsquo;ye yakın ayeti &ouml;rnek vererek bunlarda ge&ccedil;en &ldquo;ref&rsquo;&ldquo; kelimesinin sadece manev&icirc; anlamda bir &ldquo;y&uuml;kselme&rdquo;yi ifade ettiğini iddia etmekedir. Şimdi, Fığlalı&rsquo;nın &ouml;rnek olarak aktardığı mezbur ayetleri teker teker okuyalım ve bunların ger&ccedil;ekten sadece manev&icirc; bir anlam taşıyıp tamımadıklarını hep birlikte g&ouml;relim:</p>\n\n<p>\n	1- <strong>&ldquo;Sizden kesin s&ouml;z almıştık, Tur Dağı&rsquo;nı &uuml;zerinize kaldırmıştırk (tepenize y&uuml;kseltmiştik)&rdquo;</strong> (rafa&rsquo;na) .Bakara, 63.</p>\n\n<p>\n	2- <strong>&ldquo;İbrahim ve İsmail Ev&rsquo;in (yani Ka&rsquo;be&rsquo;nin) temellerini y&uuml;kseltiyordu&rdquo;</strong> (yerfeu). Bakara, 127).</p>\n\n<p>\n	3- <strong>&ldquo;S&ouml;zvermeleri i&ccedil;in Tur&rsquo;u &uuml;zerlerine kaldırdık&rdquo;</strong> (refa&rsquo;n&acirc;) ... Nisa, 154.</p>\n\n<p>\n	4- <strong>&ldquo;Ana babasını tahtın &uuml;st&uuml;ne &ccedil;ıkardı (oturttu)&rdquo;</strong> (refa&rsquo;a) Yusuf, 100.</p>\n\n<p>\n	5- <strong>&ldquo;Ey inananlar! Seslerinizi peygamberin sesini bastıracak şekilde y&uuml;kseltmeyin&rdquo;</strong> (l&acirc; terfa&rsquo;&ucirc;), Hucurat, 2.</p>\n\n<p>\n	6-<strong> &ldquo;O, g&ouml;ğ&uuml; y&uuml;kseltmiş&rdquo;</strong> (refa&rsquo;ahu), Rahman, 7.</p>\n\n<p>\n	7- <strong>&ldquo;Ve y&uuml;kseltilmiş</strong> (merf&ucirc;&rsquo;a) <strong>d&ouml;şekler &uuml;st&uuml;ndedieler&rdquo;</strong> V&acirc;kı&acirc;, 34.</p>\n\n<p>\n	8- <strong>&ldquo;Y&uuml;kseklik miktarını y&uuml;kseltti </strong>(refa&rsquo;a)<strong> onu d&uuml;zenledi... </strong>N&acirc;zi&acirc;t, 28.</p>\n\n<p>\n	9- <strong>&ldquo;Orada y&uuml;kseltilmiş </strong>(merf&ucirc;&acirc;) <strong>tahtlar vardır.&rdquo;</strong> Ğ&acirc;şiye, 13.</p>\n\n<p>\n	10- <strong>&ldquo;G&ouml;ğ&uuml;n nasıl y&uuml;kseltildiğine </strong>(rufi&acirc;t) <strong>bakmıyorlar mı?&rdquo;</strong> Ğaşiye, 18.</p>\n\n<p>\n	Buraya kadar sıralanan ayetlerde de g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi &ldquo;y&uuml;kseltme&rdquo; veya t&uuml;revleri anlamında ge&ccedil;en &ldquo;ref&rsquo;&ldquo; fiilinin k&ouml;k&uuml; bu on ayette hep madd&icirc; y&uuml;kseltme ve y&uuml;celtme, yukarı kaldırma, yukarı &ccedil;ekme, &uuml;zerine dikme ... vb. gibi anlamlarda germektedir.</p>\n\n<p>\n	&ldquo;Ref&rsquo;&ldquo; k&ouml;k&uuml;n&uuml;n manev&icirc; anlamlarda kullanıldığı ayetler ise şunlardır:</p>\n\n<p>\n	1- <strong>&ldquo;Bu, İbrahim&rsquo;e, milletine karşı verdiğimiz h&uuml;ccetimizdir. Dilediğimizi derecelerle y&uuml;kseltiriz&rdquo;</strong> (nerf&acirc;&rsquo;u), En&rsquo;am, 83.</p>\n\n<p>\n	2- <strong>&ldquo;Verdikleriyle denemek i&ccedil;in sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan ve kiminizi kiminize derecelerle &uuml;st&uuml;n kılan </strong>(refa&rsquo;a) <strong>O&rsquo;dur...&rdquo;</strong> En&rsquo;am, 165.</p>\n\n<p>\n	3- <strong>&ldquo;... Dilediğimizi derecelerle y&uuml;kseltiriz </strong>(nerfa&rsquo;&ucirc;)...<strong>&rdquo;</strong>, Yusuf, 76.</p>\n\n<p>\n	4- <strong>&ldquo;Allah&rsquo;ın, y&uuml;kseltilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde insanlar sabah-akşam O&rsquo;nu tesbih ederler </strong>(turfa&rsquo;&acirc;), Nur, 36.</p>\n\n<p>\n	5- <strong>&ldquo;... G&uuml;zel s&ouml;zler O&rsquo;na &ccedil;ıkar, o s&ouml;zleri de yararlı iş y&uuml;kseltir</strong> (yerfa&rsquo;uhu)...<strong>&rdquo;</strong> F&acirc;tır, 10.</p>\n\n<p>\n	6- <strong>&ldquo;... Birbirlerine iş g&ouml;rd&uuml;rmeleri i&ccedil;in kimini kimine derecelerle &uuml;st&uuml;n kıldık </strong>(refa&rsquo;n&acirc;)<strong>&rdquo;</strong> Zuhruf, 32.</p>\n\n<p>\n	7- <strong>&ldquo;Kıyamet koptupunda kimini al&ccedil;altacak ve kimini y&uuml;kseltecek </strong>(fari&rsquo;n&acirc;)<strong> olan o hadisenin vukuunu yalanlayacak kimse &ccedil;ıkmaz...&rdquo;</strong> V&acirc;kıa, 1-3.</p>\n\n<p>\n	8- <strong>&ldquo;...Allah, i&ccedil;inizden inanmış olanları ve kendilerine ilim verilenleri derecelerle y&uuml;kseltsin </strong>(yerfa&rsquo;&icirc;)<strong>&rdquo;</strong> M&uuml;cadele, 11.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu 8 ayette de &ldquo;ref&rsquo;&ldquo; k&ouml;k&uuml; sadece manev&icirc; anlamda kullanılmıştır.</p>\n\n<p>\n	Ama mesel&acirc; &ldquo;refe&rsquo;n&acirc; mek&acirc;nen aleyh&acirc;&rdquo; ayetinde ge&ccedil;en ref&rsquo;in anlamı ne tam anlamıyla manev&icirc;, ne de salt maddi bir y&uuml;kseliş olmadığından bu iki şıkkın hi&ccedil;birinide yer vermedik.</p>\n\n<p>\n	Her iki kategetinin ayetleri incelendiğinde, madd&icirc; anlamda bir y&uuml;celiş ve y&uuml;kselmenin, manev&icirc; manadan daha ziyade kullanılmış olduğu g&ouml;r&uuml;lecektir. Bu nedenledir ki Fığlalı&rsquo;nın &ldquo;ayetlerde refe kelimesinin daha &ccedil;ok manev&icirc; &uuml;st&uuml;nl&uuml;k anlamında kullanıldığı&rdquo; yolundaki iddiası sadece yanlış değil; aynı zamanda ger&ccedil;eğin tam retsi bir cihettedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	Kur&rsquo;an, Hz. İsa&rsquo;nın (a.s) Ruhu ve V&uuml;cuduyla G&ouml;ğe Y&uuml;kseltildiğini Buyurmaktadır</h4>\n\n<p>\n	Bu ayetlerde her ne kadar &ldquo;ref&rdquo; k&ouml;k&uuml; daha ziyade madd&icirc; anlamda kullanılmışsa da, bu k&ouml;k&uuml;n Kur&rsquo;an&rsquo;da genellikle madd&icirc; manada kullanılması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kselişinin de sadece madd&icirc; ve fizik&icirc; olduğu anlamını vermemektedir. Esasen &ldquo;ref&rdquo; veya t&uuml;rk&ccedil;esiyle &ldquo;y&uuml;kselme ve ağma&rdquo; k&ouml;k&uuml; mutlak bir fiil olup salt madd&icirc; veya salt manev&icirc; bir anlamla y&uuml;kl&uuml; değildir. Birlikte kullanıldığı isim veya sıfatın konumuna g&ouml;re madd&icirc; veya manev&icirc; anlam ifade edebilir. Mesel&acirc; Kur&rsquo;an&rsquo;da Hz. Yusuf <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın annesiyle babasını tahta &ccedil;ıkarıp oturttuğu buyrulurken kullanılan &ldquo;ref&rdquo; fiilinin manası, Hz. Yusuf&rsquo;un onları manev&icirc; anlamda tahta &ccedil;ıkarttığı ve mesel&acirc; sosyal konum ve prestijlerini y&uuml;celttiği şeklinde değildir elbette; bilinen anlamda, fizik&icirc; olarak bir &ldquo;tahta &ouml;ıkma ve oturma&rdquo;dır bu. Veya mesel&acirc;, Bakara 63&rsquo;le, Nisa 154&rsquo;te yine &ldquo;ref&rdquo; fiiliyle ge&ccedil;en &ldquo;Tur Dağı&rsquo;nın İsrailoğulları&rsquo;nın &uuml;zerine y&uuml;kseltildiği&rdquo; buyruğunda manev&icirc; bir mana kastediliyor değildir; yani Allah Teala İsrailoğulları&rsquo;nın karkup O&rsquo;na teslim olması ve emirlerine uyması i&ccedil;in Tur Dağı&rsquo;nın manevi değer ve konumunu y&uuml;celttiğini buyurmuyor borada; bilakis, Allah&rsquo;tan kokmaları i&ccedil;in, bizzat Tur Dağı&rsquo;nı fizik&icirc; olarak y&uuml;kseltip onların &uuml;zerine &ccedil;ıkardığını, tepelerine diktiğini buyurmaktadır. Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayetlerde kullanılan &ldquo;ref&rdquo; kelimesinin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın manev&icirc; makamı i&ccedil;in mi, yoksa bizzat kendisi i&ccedil;in mi kullanıldığına bakmak gerekir; o zaman bu &ldquo;y&uuml;kselme&rdquo;nin manevi mi, yoksa madd&icirc; mi, olduğu kolaylıkla anlaşılacaktır.</p>\n\n<p>\n	S&ouml;zkonusu ayetlerde &ldquo;ref&rdquo; kelimesinin ge&ccedil;tiği ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği yerde o hazretin manev&icirc; makam ve mevkiiyle ilgili bir ibare yer almaz, bilakis, bizzat Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> kendisinin g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği buyrulur. Evet, yahudilerin &ouml;ld&uuml;rmek istediği, ama Allah Teala&rsquo;nın -cc- kudret ve mucizesiyle kurtulup g&ouml;ğe ağan Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> Nitekim Nisa suresi&rsquo;nin 156. ayet-i Kerimesinde bu hakikat &ccedil;ok net bir şekilde anlatılmakta ve ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;oysa onu &ouml;ld&uuml;rmediler ve asmadılar, ama onlara &ouml;yle g&ouml;r&uuml;nd&uuml;. Ayrılığa d&uuml;şt&uuml;kleri şeyde doğrusu ş&uuml;phededirler. Bu husustaki bilgileri ancak zanna uymaktan ibarettir. Kesinlikle onu &ouml;ld&uuml;rmediler, bilakis, Allah onu kendi katına y&uuml;kseltti. Kitap ehlinden olup da, &ouml;lmeden &ouml;nce İsa&rsquo;ya inanmayacak kimse yoktur.&rdquo;</strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi yukarıdaki ayet-i Kerimdede <strong>&ldquo;Allah onu kendi katına y&uuml;kseltti&rdquo;</strong> buyrulur veya <strong>&ldquo;onu &ouml;ld&uuml;rmediler&rdquo;</strong> denilirken &ldquo;o&rdquo;ndan kastedilen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bizzat kendisidir, manev&icirc; makamı değil. Nitekim <strong>&ldquo;Oysa onu &ouml;ld&uuml;rmediler&rdquo;</strong> buyruğunda da &ldquo;Manev&icirc; makamını veya ruhunu &ouml;ld&uuml;rmediler&rdquo; gibi bir anlam kastedilmemektedir. Her iki c&uuml;mlede de mevzu bizzat Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kendisidir; yoksa, fiilin zamir akindeki 3. tekil şahıs zamirini bir &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rdquo;, bir de &ldquo;onun manevi makamı veya ruhu&rdquo; şeklinde a&ccedil;ıklamak gerekir ki en avam edeb&icirc;yatlarda bile b&ouml;yle bir dilbilgi kural tersliğine rastlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu &ldquo;g&ouml;ğe &ccedil;ekilme&rdquo; olayında sadece ruhunun değil, v&uuml;cudunun da &ccedil;ekilmiş olduğunun bir diğer delili de, sırf ruhun g&ouml;ğe y&uuml;kselmesi olayının sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a değil, b&uuml;t&uuml;n peygamberlere mahsus bir olay olmasıdır; b&uuml;t&uuml;n peygamberlerin ruhu, vefatlarından sonra g&ouml;ğe y&uuml;kselir. Halbuki vefatlarında ş&uuml;phe bulunmayan ve ruhu kesinlikle g&ouml;ğe y&uuml;kselmiş olan diğer peygamberlerin vafatı i&ccedil;in Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;refe&rsquo;e&rdquo; veya &ldquo;refe&rsquo;n&acirc;&rdquo; tabiri kesinlikle kullanılmamıştır, bu tabirin peygamberler i&ccedil;inde sadece Hz. İsa aleyhisselama mahuss olması, onun &ldquo;ref&rdquo;i, yani &ldquo;y&uuml;kselmesi ve g&ouml;ğe &ccedil;ıkması&rdquo;nın, b&uuml;t&uuml;n diğer peygamberlerin ruhunun g&ouml;ğe y&uuml;kselmesinden farklı bir olay olduğunu g&ouml;sterir ki, bu da o hazretin ruhunun yanısıra v&uuml;cudunun da g&ouml;ğe y&uuml;kselmiş olduğu manasına gelir. Aksi takdirde b&uuml;t&uuml;n peygamberlerin ruhu g&ouml;ğe y&uuml;kseldiğine g&ouml;re sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in &ldquo;g&ouml;ğe &ccedil;ekildiği&rdquo; &ldquo;samaya y&uuml;kseltildiği&rdquo; ve &ldquo;yukarıya ağıldığı&rdquo; tabirinin kullanılmış olmasının bi&ccedil;bir ayrıcalığa delalet etmediğini s&ouml;yleyebilmek elbette ki m&uuml;mk&uuml;n değildir.</p>\n\n<h3>\n	c- Hz. İsa (a.s)&rsquo;nın N&uuml;zuluyla İlgili Hadislerin Tevat&uuml;r&uuml;</h3>\n\n<p>\n	Fığlalı, mezbur eserinde Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml;n&uuml;n, Deccal&rsquo;ın hurucuyla ilgili hadislerde zımnen bildirildiğini ve bu hadislerin haber-i vahid olduğunu ve mazmununun ise Kur&rsquo;an ayetleriyle bağdaşmadığını iddia ediyor.</p>\n\n<p>\n	Fığlalı efendimiz bu iddiasının da tutarsız olduğunu ve hakikatle bağdaşır yanı bulunmadığını hemen belirtelim; zira Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluna delalet eden hadisler Ehl-i S&uuml;nnet kaynaklarında tevat&uuml;r derecesine varmaktadır; nitekim Ehl-i S&uuml;nnet uleması da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin tevat&uuml;rl&uuml;ğ&uuml;n&uuml; a&ccedil;ıklarken veya meseleyi başlıca bir mevzu olarak ele alırken bu hususu bihassa burgulamaktadırlar ki biz burada s&ouml;zkonusu tanınmış ulemadan bazısının ismini aktarmamın faydalı olacağı kanısındayız:</p>\n\n<p>\n	1- el-Hafız b. Muhammed b. el-H&uuml;seyin el-&Acirc;bır&icirc;: <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; ve Deccal&rsquo;ın hurucu ile ilgili hadislerin tevat&uuml;r derecesine vardığını tespit eden bu alimden daha &ouml;nce de s&ouml;zetmiştik.</p>\n\n<p>\n	2- Gazi Muhammed b. Ali el-Şevk&acirc;n&icirc;: Bu Ehl-i S&uuml;nnet alimi de yukarıdaki &uuml;&ccedil; mevzuyu ele aldığı &ldquo;Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Deccal ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la İlgili Hadislerin M&uuml;tevatir Oluşu &Uuml;zerine Tekrar A&ccedil;ıklama&rdquo; adlı eserinde aynı noktayı vurgular.</p>\n\n<p>\n	3- Ebu Abdullah Muhammed b. Cafer el-Ket&acirc;n&icirc; el-M&acirc;lik&icirc;.</p>\n\n<p>\n	4- M&uuml;min b. Hasan M&uuml;&rsquo;min el-Şeblenc&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	a) Savaik&rsquo;te ş&ouml;yle demiştir: Doğru olan g&ouml;r&uuml;ş <strong>Mehdi</strong>&rsquo;nin hurucunun İsa&rsquo;nın n&uuml;zulundan &ouml;nce oluşudur. Bazıları ise sonra olduğunu s&ouml;ylerler.</p>\n\n<p>\n	b) Hadisler Peygamber&rsquo;den tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	c) Hadislerde tevat&uuml;r şeklinde yeraldığına g&ouml;re <strong>Mehdi</strong> Şam&rsquo;daki Filistin toprağında Lud kapısında Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edecektir.</p>\n\n<p>\n	5- Keşm&icirc;r&icirc;: &ldquo;Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın N&uuml;zul&uuml;yle İlgili M&uuml;tevatir Hadisler &Uuml;zerine&rdquo; adlı eserinde.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, Ehl-i S&uuml;nnet nezdinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla Deccal&rsquo;ın hurucuna dair hadislerin konusunu pekiştirenen &ouml;enmli kaynak sahihlerdir; Sahih-i M&uuml;slim&rsquo;le Sahih-i Buhari&rsquo;de bu konuya dair nakledilen hadisler tevat&uuml;r haddine varacak kadar &ccedil;ok ve nettir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili m&uuml;tevatir hadislerin mazmununun Kur&rsquo;an&rsquo;la bağdaşmadığı konusuna gelince; Fığlalı Efendi&rsquo;nin diğer iddiaları gibi bu iddiası da ger&ccedil;eklere tamamen aykırıdır. Nitekim bahsimizin daha &ouml;nceki b&ouml;l&uuml;mlerinde Nisa seresinin 158. ayetiyle &Acirc;l-i İmran 55&rsquo;te Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili ayetlerde o hazretin ruhu ve bedeniyle g&ouml;ğe ağmış olduğunun sarahatle belirtildiğini vurgulamıştır; bu incelemeden sonra s&ouml;zkonusu mevzudaki hadislerle ayetler arasında hi&ccedil;bir uyumsuzluğun bulunmadığı kolaylıkla anlaşılmaktadır; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceğine dair eldeki hadislerle Kur&rsquo;an ayetleri arasında tam bir uyum olup her ikisi de birbirini pekiştirici niteliktedirler. Bu nedenledir ki Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği yolundaki İslam inancı, aslında Ehl-i S&uuml;nnet akidesinin vazge&ccedil;ilmez inan&ccedil;ları arasındadır ve usulden sayılır. Şiada da aynı inan&ccedil;, aynı hadde mevcuttur; ancak, Şia&rsquo;da eksen konu, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurudur ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi olayı, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunda vuku bulacak yan olaylardan biri durumundadır. Binaenaleyh Ehl-i S&uuml;nnet itikadına sahip bir s&uuml;nni ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m </em>itikadına sahip bir şii i&ccedil;in <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ve kıyamı kadar, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği ger&ccedil;eğini de inkar edebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<h2>\n	3- Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin İncelerken Hadis Biliminin Usul ve Prensipleri İhmal Edilemez</h2>\n\n<p>\n	Fığlalı diyor ki: &ldquo;Hadisler <strong>Mehdi</strong>&rsquo;nin kimliği hakkında da ayrılık g&ouml;stermektedir. Sınıflandırıldığı takdirde:</p>\n\n<p>\n	a- Hasan b. Ali&rsquo;nin.</p>\n\n<p>\n	b- H&uuml;seyin b. Ali&rsquo;nin.</p>\n\n<p>\n	c- Abbas b. Abdulmuttaliboğulları&rsquo;ndan birinin.</p>\n\n<p>\n	d- İsa b. meryem&rsquo;in.</p>\n\n<p>\n	e- Veya adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu, yahut da olabileceği anlaşılmaktadır.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi mevcut haberlerden bunların b&uuml;t&uuml;n&uuml;yle sahih olduklarını s&ouml;yleyebilmek ve ihtiva ettikleri m&uuml;balağa, tutarsızlık, t&acirc;rihi ve i&ccedil;tima&icirc; uygunsuzluk sebebiyle bunların doğrudan doğruya Hz. Peygamberden bu şekilde s&ouml;ylendiklerini ifade edebilmek bize g&ouml;re fevkal&acirc;de g&uuml;&ccedil; olmaktadır.&rdquo;</p>\n\n<p>\n	Evet, b&ouml;yle diyor Fığlalı... Rical bilimiyle diraye ilminin bilinen kuralları nazar-ı dikkate alınırsa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>la ilgili hadisler konusunda bu t&uuml;r &ouml;nyargılarda bulunmamın ilm&icirc; bir ger&ccedil;eklik taşıyamayacağı kolaylıkla anlaşılır. &Ccedil;&uuml;nk&uuml; bu bilimlerde sırf falan meseleden veya m&uuml;şk&uuml;lden s&ouml;zetmek yetmez, birtakım &ouml;zel kıstaslar ve prensipler yardımıyla hadislerarası ihtilaflar veya benzeri meseleler -tabi eğer ger&ccedil;ekten varsa- haledilerek meselenin aslı ortaya konulur. Halbuki Fığlalı efendi bilerek veya bilmeyerek bu kıstasları g&ouml;rmezden gelmiştir. Her hal-&uuml; k&acirc;rda, şimdi ele almak istediğimiz bir ka&ccedil; noktaya dikkat edilir ve sahih m&uuml;tevatir hadisler de nazar-ı dikkate alınırsa <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliğinin gayet net olduğu ve Fığlalı&rsquo;yla benzerinin iddia ettiği gibi bir belirsizliğin s&ouml;zkonusu dahi edilemeyeceği g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	İmam Mehdi (a.s) Hakkındaki Şia Hadislerinin Yekdiğeriyle Tam Bir Uyum ve İttifak Taşıyor Olması</h3>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>hakkında Hz. Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih </em>ve onun mutahhar Ehl-i Beyt&rsquo;inin 12 İmamından Şia&rsquo;nın aktarmış olduğu hadislerin tamamı yekdiğeriyle mutabık ve uyumlu olup her hadis bir diğerinin sıhhat ve doğruluğunu onaylayıcı ve pekiştirici niteliktedir. Tabiri caizse bu hadisler tıpkı bir makinanın par&ccedil;aları gibidirler, her birinin konumu dikkatle incelendiğinde, diğerinin konum ve işlerine ışık tutmakta ve yekdiğerini onaylamaktadır. Şia kaynaklarında <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili olarak kayıtlı bulunan hadislerden şu ger&ccedil;ekler sarih olarak anlaşılmaktadır:</p>\n\n<p>\n	a- <strong>Hz. İmam Mehdi</strong> aleyhisselam, Abbas b. Abdulmuttalip oğulları&rsquo; ndan değil, Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> neslinden ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a Hz. Fatıma Zehra <em>aleyha sel&acirc;m</em>&rsquo;ın evlatlarındandır.</p>\n\n<p>\n	b- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın değil, İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m </em>soyundan gelmektedir.</p>\n\n<p>\n	c- <strong>Hz. Mehdi</strong> aleyhisselamın zuhuru sırasında g&ouml;kten nazil olup inecek olan Hz. İsa b. Meryem <em>aleyha sel&acirc;m </em><strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yakın yardımcılarından ve o hazretin se&ccedil;kin ashabındandır.</p>\n\n<p>\n	d- <strong>İmam Mehdi</strong> hazretleri <em>aleyhi&rsquo;s-sel&acirc;m </em>Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın on iki masum İmamının 12.&rsquo;si ve onuncusu olup Hz. İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın soyundan 9. İmam olup, İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 7. ve İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 4. İmamdır.</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>konusunda Şia kaynaklarında kayıtlı bulunan sahih hadisler o kadar &ccedil;ok, net ve detaylıdır ki, bu hadislerin yardımıyla, doğumundan gaybet-i suğra ve gaybet-i k&uuml;bra&rsquo;ya, hatta zuhur alametlerine, zuhur &ccedil;ağının nasıl bir &ccedil;ağ olacağına ve <strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>zuhurdan sonra neler yapacağına ve genel programının ne olduğuna dair b&uuml;t&uuml;n bilgileri teferruatlarıyla bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	B&uuml;t&uuml;n bu uyum ve mutabakatlar Ehl-i Beyt İmamlarının ilminin tamamen uyumlu ve yekdiğeriyle mutabık olduğunu g&ouml;stermenin yanısıra bu rivayetlerin tamamına yakın kısmının kesinlikle sahih olduğunu ve bunlar arasında uyduruk rivayetlerin &ccedil;ık nadir bulunduğunu ve &ldquo;Şia&rsquo;nın <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkındaki inan&ccedil;larının ispatı i&ccedil;in Şia kaynaklarında ge&ccedil;en ilgili hadislerin yeterli olduğu&rdquo;nu ortaya koymaktadır. Bu kaynaklardaki hadisler, Ehl-i S&uuml;nnet kaynaklarına m&uuml;racaata gerek bırakmayacak kadar &ccedil;oktur. Nitekim Şia&rsquo;nın bu hususta Ehl-i S&uuml;nnet kaynaklarından da hadis nakletmesinin nedeni meselenin bizzat Ehl-i S&uuml;nnet i&ccedil;in de kolayca anlaşılmasını m&uuml;mk&uuml;n kılıp h&uuml;cceti tamamlamak ve Şia inan&ccedil;larının &ccedil;oğunun ispatını, bizzat Ehl-i S&uuml;nnet kaynaklarındaki belgelerle m&uuml;mk&uuml;n olduğunu bilfiil g&ouml;stermek i&ccedil;indir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkında Ehl-i S&uuml;nnet Kaynaklarında Ge&ccedil;en Hadislerleki Farklılığın En &Ouml;nemli Nedeni</h3>\n\n<p>\n	Mehdilik ve İmamet mevzuu İslam dininin en hassas ve en kkritik mevzuularındandır. Taşıdığı siyas&icirc; ve k&uuml;lt&uuml;rel &ouml;nem nedeniyle &ccedil;eşitli siyas&icirc; grup ve akımlar tarafından azami &ouml;l&ccedil;&uuml;de kullanılan ve siyasi ama&ccedil;lara malzeme edilen konuların başında gelmiştir. Mevcut karineler, İslam tarihi boyunca daha ziyade iki akım ve grubun bu inancı kendi ama&ccedil;ları doğrultusunda kullandıklarını g&ouml;stermektedir. Bunlardan birincisi siyasi iktidarı elinde bulunduran halifeler, ikincisi de bu halifeler i&ccedil;in daima bir tehdid unsuru olagelen Zeyd&icirc;ler olmuştur. Her iki kesim de iktidar i&ccedil;in her yola başvurmuş, hi&ccedil;bir y&ouml;ntemden ka&ccedil;ınmamaışlardır. Her iki grup da nebev&icirc; hadisleri tevil yoluyla veya dadis uydurma veya rivayetleri tehrif etmek suretiyle <strong>Mehdi</strong>&rsquo;nin kendilerinden olduğunu iddia etmişlerdir; hulefa arasında Abbasilerin sahte <strong>Mehdi</strong>&rsquo;siyle &ldquo;Zeydiler&rdquo;in Muhammed b. Abdullah&rsquo;ı bu konuda verilebilecek en bariz &ouml;rneklerdir; her ikisi de Mehdilik iddiasına kalkışarak iktidar yolunda bu İslam&icirc; inan&ccedil;la oynamaktan &ccedil;ekinmemişlerdir. Yegane gayeleri sırf iktidarı ele ge&ccedil;irmek veya elindeki iktidarı korumak olan bu iki g&uuml;ruhun karşısında yer alan grupsa Ehl-i Beyt yolunu izleyen Şia olmuştur; İmamiye Şiası Hz. Resul-&uuml; Ekrem&rsquo;in -s.a.a- sahih s&uuml;nnetini &ouml;ğrenmek i&ccedil;in bizzat o hazretin Ehl-i beyt&rsquo;ine m&uuml;racaat etmiştir. Ehl-i Beyt-i Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> masum İmamları bu sahte Mehdilik iddialarını daima reddetmiş ve ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın isna aşer İmamların onikincisi olduğunu daima vurgulayarak o hazretin b&uuml;t&uuml;n vasıf ve &ouml;zelliklerini ayrıntılarıyla M&uuml;sl&uuml;manlara anlatmış, b&ouml;ylece gelecekte vukuu muhtemel her nevi sapma veya saptırma girişimlerinin ger&ccedil;ek y&uuml;z&uuml;n&uuml;n anlaşılmasını m&uuml;mk&uuml;n kılmışlardır. Şia hadis kitapları, Ehl-i Beyt İmamlarının bu t&uuml;r irşad ve aydınlatıcı bilgilendirme &ouml;rnekleriyle doludur, bu &ouml;rnekler dikkatle incelendiğinde, s&ouml;zkonusu iki siyasi akımın Şia kaynaklarına sızmayı başaramamış olduğu g&ouml;r&uuml;l&uuml;r. Ne var ki hilafet akımı maalesef Ehl-i S&uuml;nnet&rsquo;in hadis kitaplarına, Zeydilik akımı da Zeydiye&rsquo;nin kitaplarına n&uuml;fuz etmenin yolunu bulmuş ve bu iki akım, bu iki okul &uuml;zerinde g&ouml;zle g&ouml;r&uuml;l&uuml;r tesirler bırakmıştır. Nitekim her iki okulun da hadis kitaplarında, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> evlatlarından ve o hazretin mutahhar Ehl-i Beyt <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın İmamlarından olduğuna dair yığınlarca hadis kayıtlı olmasına rağmen <strong>Mehdi</strong>&rsquo;nin Emevilerden, Abbasilerden veya Zeydiye İmamlarından biri oduğuna dair bazı rivayetlere de yer yer rastlanmaktadır ki bu iki siyasi okulun İslam k&uuml;lt&uuml;r&uuml;nde bıraktığı izler dikkate alınacak olursa bu t&uuml;r rivayetlerin varlığına pek şaşılmaması gereketiği de kolayca anlaşılır tabi. Nitekim bu akımarın bin k&uuml;s&uuml;r yılık bir ge&ccedil;mişle İslam &uuml;mmetinin sosyal ve k&uuml;lt&uuml;rel hayatında hi&ccedil;bir iz bırakmamış olması esasen m&uuml;mk&uuml;n değildi zaten. Binaenaleyh bug&uuml;n Ehl-i S&uuml;nnet kitaplarındaki hadislerde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkında yer yer g&ouml;r&uuml;len tutarsız rivayetlerin en &ouml;nemli nedeni; tarih boyunca halifeler ve iktidar grubunun bu kitaplara n&uuml;fuz edebilmiş olması ve <strong>Mehdi</strong>&rsquo;nin Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair bu kitaplarda ge&ccedil;en onca hadisin arasına; <strong>Mehdi</strong>&rsquo;nin Emevi veya Abbasi halifelerinden biri olduğuna dair birtakım uyduruk hadisler sokuşturmuş olmasından kaynaklanmaktadır. Fakat, daha sonra da etraflıca a&ccedil;ıklayacağımız &uuml;zere bu iktidar d&uuml;şk&uuml;n&uuml; uyduruk Mehdiler, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayamadıkları ve esasen beklenen ve vaadolunan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer işaret ve vasıflarına da sahip olmadıklarından meselenin aslı anlaşılmakta gecikmemiş ve Ehl-i S&uuml;nnet uleması bu uyduruk hadisleri ya red veya tevil yoluna gitmiş ve tabi, bu arada bu tevilin ger&ccedil;ek Mehdilikle ilgili sahih hadislerle aykırılık g&ouml;stermemesine de bilhassa dikkat etmişlerdir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkındaki Ehl-i S&uuml;nnet Hadislerinin Bu M&uuml;şk&uuml;l&uuml;n&uuml;n Halli İ&ccedil;in Ne Yapıldı?</h3>\n\n<p>\n	Genellikle halifeler ve iktidar mekanizmasının n&uuml;fuzundan kayaklanan bir olay olan &ldquo;Ehl-i S&uuml;nnet kaynaklarında <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili &ccedil;elişkili hadislerin bulunması&rdquo;, kimi &ccedil;ağdaş Ehl-i S&uuml;nnet yazarlarını bir İslam akidesi olan Mehdilik inancını b&uuml;sb&uuml;t&uuml;n inkar yoluna itmiştir ki bu da, İslam tarihinde uzun bir ge&ccedil;mişi bulunmasa da, Ehl-i S&uuml;nnet tarihinde akidev&icirc; a&ccedil;ıdan &ouml;nemli bir d&ouml;n&uuml;ş ve merkezden uzaklaşma sayılır. Ancak bu yeni tavır hangi şekilde yorumlanırsa yorumlansın ink&acirc;rı m&uuml;mk&uuml;n olmayan bir ger&ccedil;ek vardır ve o da şudur: Ehl-i S&uuml;nnet uleması, <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair ulaşan sahih hadisleri daima teyid edip bu hadislerin m&uuml;tevatirliğinde ittifakta bulunduklarından diğer hadisleri ya uyduruk kabul etmiş, ya da onları, bu hadislerle &ccedil;elişmeyecek şekilde tevil etme yoluna gitmişlerdir ki bu hadislerdeki &ccedil;elişkileri giderme konusunda &ouml;nerdikleri &ccedil;&ouml;z&uuml;m yollarından birka&ccedil;ını burada ele almanın faydalı olacağını d&uuml;ş&uuml;n&uuml;yoruz. Meselenin daha kolay anlaşılması i&ccedil;in Fığlalı&rsquo;nın g&ouml;ndeme getirdiği hadisleri ele alacak ve bu hadisler arasında sadece <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. İmam Ali, Hz. Fatıma ve Hz. İmam H&uuml;seyin <em>aleyhum&rsquo;us-sel&acirc;m </em>evlatlarından olduğunu bildiren hadislerin doğru veya m&uuml;tevatir olduğunu; bu mazmunun dışında yer alan hadis ve rivayetlerin ise ya s&ouml;zkonusu kaynaklarda hi&ccedil; ge&ccedil;mediğini, ya da Ehl-i S&uuml;nnet ulemasının da g&ouml;r&uuml;ş&uuml;ne bin&acirc;en, sahih ve m&uuml;tevatir hadislerle &ccedil;elişmeyecek kadar zayıf bir-iki rivayetten ibaret olduğunu hep birlikte g&ouml;receğiz.</p>\n\n<p>\n	Şimdi gelelim Fığlalı&rsquo;nın &ldquo;Adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu yahut da olabileceği&rdquo; şeklinde aktardığı hadislere... İslam kaynaklarında bu t&uuml;r hadisler yoktur. Nitekim Fığlalı&rsquo;nın bu konuda aktardığı ve &ldquo;Mısır, Meymeniye, 1313 basımı ve Beyrut, D&acirc;r-u Sadr basımı M&uuml;sned-i Ahmed&rsquo;inin 3. cildinin 27. sayfasında ge&ccedil;tiğini iddia ettiği hadiste b&ouml;yle muğlak ve genel bir ifade kesinlikle bulunmamakta, bilakis, belli ve muayyan bir şahsa işaret olunmaktadır, işte Fığlalı&rsquo;nın aktardığı hadis: &ldquo;Ebi Said el-Hudr&icirc;, Hz. Resulullah&rsquo;tan <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle nakleder:</p>\n\n<p>\n	&nbsp;(s:51, 19-21 satırlar arap&ccedil;a)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadis, Fığlalı&rsquo;nın iddiaından tamamen farklı bir mazmun taşımakta ve belli bir şahıstan s&ouml;zetmektedir.</p>\n\n<p>\n	Kaldı ki, daha &ouml;nce de velittiğimiz gibi, Fığlalı&rsquo;nın iddia ettiği mazmunda bir tek hadis bile yoktur İslam kaynaklarında zaten; eğer olsaydı Fığlalı ve benzerleri mutlaka onu aktarır, naklederlerdi.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa; bu mazmunda bir hadis veya rivayet s&ouml;zkonusu kaynaklarda ge&ccedil;miş olsaydı bile, aynı kaynaklar dahi y&uuml;zlerce hadisi bir kenara bırakıp, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın belli bir şahıs olduğunu ve sadece kendisine mahsus birtakım &ouml;zellik ve işaretler taşıdığını belirten bunca rivayet g&ouml;rmezden gelip, Fığlalı ve selefi şarkiyat&ccedil;ıların &ccedil;antasından &ccedil;ıkan &ouml;yle bir hadis veya rivayete itibar, yine de m&uuml;mk&uuml;n olmazdı zaten.</p>\n\n<p>\n	Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna dair Fığlalı&rsquo;nın aktardığı mazmunsa sadece bir tek hadisten ibaret olup senedi ve metni ş&ouml;yledir:</p>\n\n<p>\n	Yunus b. Abdul A&rsquo;la Muhammed b. İdris Şafii&rsquo;den, o da Muhammed b. Halid el-C&uuml;ndi&rsquo;den, o da Aban b. Salih&rsquo;ten, o da Hasan&rsquo;dan, o da Enes b. Malik&rsquo;ten rivayet etmiştir ki, Resulullah ş&ouml;yle dedi:</p>\n\n<p>\n	İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar; İsa&rsquo;dan başka bir <strong>Mehdi</strong> de yoktur.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi baştan sona &uuml;mitsizliği aşılayan bu uyduruk hadisin kendi metnindeki &ccedil;elişki apa&ccedil;ık ortadadır. &Ccedil;&uuml;nk&uuml; hadisin başında ge&ccedil;en &ldquo;İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar&rdquo; mazmunda d&uuml;nyanın her g&uuml;n&uuml;n&uuml;n bir &ouml;nceki g&uuml;n&uuml;nden beter olacağı ve insanların g&ouml;z&uuml;n&uuml; her ge&ccedil;en g&uuml;n daha fazla hırs b&uuml;r&uuml;yeceği ve kıyametin başlangıcı olan &ldquo;d&uuml;nyanın sonu&rdquo;nda b&uuml;t&uuml;n insanların k&ouml;t&uuml;leşeceği s&ouml;ylenmekte, bu uyduruk hadisin sonlarına ise &ldquo;<strong>Mehdi</strong>, İsa&rsquo;dan başkası değildir&rdquo; denilerek, d&uuml;nyayı adalet ve iyilikle dolduracak bir <strong>Mehdi</strong>&rsquo;nin varlığını tasdik etmekte, ancak bu, <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia etmektedir. B&ouml;ylesine &ccedil;elişkili bir b Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i s&ouml;zleri olamayacağı apa&ccedil;ık ortadadır.</p>\n\n<p>\n	Beyhaki, Hakim Niş&acirc;b&ucirc;r&icirc; ve Zehebi&rsquo;yle (c: 2 535, hadis: 7479) İbni Kesir (Feten c: 2, s: 44), İbni H&acirc;cer (sev&acirc;ik) ve diğer tanınmış ehl-i s&uuml;nnet alimleri bu hadisleri ya reddetmiş, ya da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resululah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın neslinden olduğuna delalet eden hadislere uygun d&uuml;şecek şekilde tevil etmişlerdir. Mağribi&rsquo;nin bu hadislerin uyduruk olduğuna dair g&ouml;sterdiği 8 noktadan birka&ccedil;ını &ouml;zetle aktarıyoruz.:</p>\n\n<p>\n	a- Bildin ki, yalnızca bu hadisi Muhammed b. Halid el-C&uuml;ndi nakletmiştir ve Ebu Hatem demiştir ki: O me&ccedil;hul (tanınmayan) birisidir. Ebu-l H&uuml;seyin el-İbri ve İbn-us Salah (kendi Emali&rsquo;sinde) bu adam hakkında aynı şeyi demişlerdir. İbn-i Abdulbirr ise onun hadisinin terkedildiğini s&ouml;ylemiş ve el-Ez&uuml;d&icirc; ise onun hadisinin kabul edilmediğini s&ouml;ylemiştir.</p>\n\n<p>\n	Buna g&ouml;re s&ouml;zkonusu ravi yalancı ve hadis uyduran birisidir. İbn-i Haldun&rsquo;un İbn-i Muin&rsquo;den onu g&uuml;venilir birisi saydığını nakletmesine gelince, İbn-i Muin&rsquo;in bu g&ouml;r&uuml;ş&uuml; alimlerce reddedilen bir g&ouml;r&uuml;şt&uuml;r. el-İbri ş&ouml;yle demiştir: Yahya onu g&uuml;venilir saymasına rağmen bu hadis ve tarih bilimcileri tarafından kabul edilmeyen bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	b) Bu hadisin Hakim tarafından M&uuml;stedrek&rsquo;te ve Tabaran&icirc; tarafından es-Soğır&rsquo;de M&uuml;barek b. Sehim&rsquo;den, o da Abdulaziz b. Suhayb&rsquo;den o da Enes b. Malik&rsquo;ten naklettiği hadiste bu fazlalığın (İsa&rsquo;dan başka <strong>Mehdi</strong> yoktur) olmayışı s&ouml;z konusu ravinin yalancı olduğunu g&ouml;sterir. Mustadrek ve Tabareni&rsquo;nin nakli ş&ouml;yledir: Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Zaman gittik&ccedil;e zorlamış ve insanların hırsı gittik&ccedil;e artar ve insanlar insanları k&ouml;t&uuml;s&uuml;ne bağlı kalır.</em>&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste s&ouml;zkonusu batıl atıklık mevcut değildir. Bu da g&ouml;sterir ki, bu fazlalığı Muhammed b. Halid el-C&uuml;ndi tarafından yapılmıştır. Bu t&uuml;r fazlalıklar yapmak kimse ise onun onun adetlerindendir. Bu adam &uuml;zerinde ittifak olan bir diğer hadiste de batıl bir fazlalık yapmıştır. Bu da onun yalancı olduğunu tam olarak g&ouml;sterr. İbn-i Abdulbirr Temhid&rsquo;de, Yezid b. Abdulh&acirc;di&rsquo;nin hal terc&uuml;mesinde ş&ouml;yle diyor: Muhammed b. el-C&uuml;nd&icirc; el-Musenna b. es-Sabah&rsquo;tan, o da Amr b. Şuayb&rsquo;den, o da babasından, o da Şuayb&rsquo;ın b&uuml;y&uuml;k babasından ş&ouml;yle nakleder: İnsanlar d&ouml;rt mescide gitmek i&ccedil;in sefer ederler: Mescid-ul Haram, benim mescidim, Mescid-ul Aksa ve el-C&uuml;nd Mescidi.</p>\n\n<p>\n	Sonra İbn-i Abdulbirr ş&ouml;yle demiştir: Muhammed b. Halid&rsquo;in hadisi terkedilmiştir ve bu hadis sabit olmaz.</p>\n\n<p>\n	Abdulbirr&rsquo;in maksadı Mumadded b. Halid el-C&uuml;ndi&rsquo;nin kendi şehri olan C&uuml;nde şehri&rsquo;nin mescidine gitmek i&ccedil;in sefere &ccedil;ıkılabileceğine dair yaptığı fazlalığın doğru olmasıdır.</p>\n\n<p>\n	c) Bu rivayetin batıl olduğu ispatlayan diğer bir delil ise, yakiyn ifade eden m&uuml;tevatir hadislerle &ccedil;elişmesidir. &Ccedil;&uuml;nk&uuml; tevat&uuml;r haddine ulaşmış hadisler gereğince &ldquo;<strong>Mehdi,</strong> Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in evlatların-dandır. Usul alimlerinin a&ccedil;kıkladığı &uuml;zere bir hadisin kabul edilmesinin şartlarından biri, a&ccedil;ık ve yakın nas ile cem&rsquo;i edilmesi m&uuml;mk&uuml;n olma-yacak şekilde &ccedil;elişmemesidir.</p>\n\n<p>\n	Bu hadisle <strong>Mehdi</strong> hadislerini cem etmek i&ccedil;in bazı yollar zikretmişlerdir. Bunlardan bazılarını İbn-i Haldun ve Kurtub&icirc; Tezkire&rsquo;de, el-Ab&icirc; Şerh-i M&uuml;sl&uuml;m&rsquo;de, İbn-i Hacer el-Haysem&icirc; Sevaik-ul Muhrika&rsquo;da ve Yenabi-ul Mevedde&rsquo;nin sahibi kendi kitabında zikretmişlerdir. Ama b&uuml;t&uuml;n bu yorumlar uzaktır ve hadisin batıl olduğu ortadayken bu yollara başvurmaya gerek yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ile batıl arasında &ccedil;elişki s&ouml;zkonusu olmaz.</p>\n\n<p>\n	d- Bu rivayetin batıl olduğunu isbat eden y&ouml;nlerden biri ise şudur ki, <strong>Mehdi</strong>&rsquo;nin geleceğini bildiren sadece Peygamber olmuştur; Peygamber&rsquo;in kendisi sadık olmasına ve s&ouml;ylediği şeyin heva ve hevese dayanmasına rağmen nasıl olabilir de kendisi &ouml;nce bir şeyin vuku bulacağını s&ouml;ylemiş olsun. Sonra da nu kendisi nefyetsin...<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[33]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hadis, daha &ouml;nce bahsettiğimiz &ccedil;elişkiye ilaveten, Ğımari&rsquo;nin bu ikinci &ccedil;elişki hususundaki s&ouml;zleri başka bir deyişle şudur: Bu hadisi uyduran kimse, <strong>Mehdi</strong> diye birinin zuhur edeceğini nerden biliyordu? Bunun tek a&ccedil;ıklaması, onun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konu-sundaki hadisleri g&ouml;rd&uuml;ğ&uuml; veya duyduğu değil midir? O halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı inkar etmesi veya beklenen <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia emesi, bu hadisi uyduranın, s&ouml;zkonusu konudaki sahih hadisleri daha &ouml;nce g&ouml;r&uuml;p onlardan haberdar olduğunu; sonra da bu hadisi uydurarak o sahih hadisleri inkar yoluna gittiğini g&ouml;stermektedir.</p>\n\n<h3>\n	Abbasoğulları&rsquo;nın Mehdilikle İlgili Bazı Hadisleri Tahrifi</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Abbas bin Abdulmuttalib&rsquo;ın evlatlarından olduğu iddiasına gelince, bu konuda da ehl-i s&uuml;nnet kayanaklarında &ccedil;ok sayılı rivayet yer almıştır ki bunların tamamını &ldquo;Mu&rsquo;cem-i Ahadis el- <strong>İmam Mehdi</strong>, c: 1&rsquo;de, 101. hadisten 105. hadise kadarki kısımda bulabilmek m&uuml;mk&uuml;nd&uuml;r. Yazar, s&ouml;zkonusu hadisleri aktadıktan sonra ş&ouml;yle diyor:</p>\n\n<p>\n	Bu yollar Abbasilerin hadis kaynaklarına n&uuml;fuzlarını anlayabiliriz. Onlar sahih ve m&uuml;tevatir hadislere rağmen <strong>Mehdi</strong>&rsquo;nin soyu konusunda bile hadis uydurmaya yeltenmişlerdir. Ama bu sorunun zorluğunu gideren şu ki alimler bu t&uuml;r hadislerin senetlerini bir bir incelemiş ve onların isnat y&ouml;n&uuml;nden sağlam olmadığını ravilerinin me&ccedil;hul, yalancılıkla veya Abbas oğullarına aşırı bağımlılıkları y&uuml;z&uuml;nden su&ccedil;lanan kimseler olduğunu ortaya koymuşlardır.</p>\n\n<p>\n	Yazar bunları aktardıktan sonra bu t&uuml;r uyduruk hadislerin ravilerinin ya zayıf ya da yalancı olduğu yolundaki bazı ehl-i s&uuml;nnet alimlerinin g&ouml;r&uuml;şlerini hatırlatmakta ve ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Bu t&uuml;r hadislerin senetleri hakkındaki eleştiriden g&ouml;z yumsak bile, yine de sarih ve m&uuml;tevatir olan hadislerle muarıze edemez. Bu m&uuml;tevatir hadisler uyarınca <strong>Mehdi,</strong> Ali ve Fatıma&rsquo;nın soyundan olduğunu a&ccedil;ıklamıştır. Bu hadisler, en g&uuml;&ccedil;l&uuml; ve en sağlam isnada sahiptirler. &Ouml;yel ki, bu hadislerden biri şer&rsquo;i h&uuml;km&uuml; isbatlamak i&ccedil;in yeterlidir.&rdquo; (1)</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın babasının adının &ldquo;Abdullah&rdquo; olarak ge&ccedil;tiği hadislerin mazmunu hep bu t&uuml;rdendir, şimdi kısaca buna da değinelim:</p>\n\n<h3>\n	imam Mehdi&rsquo;nin (a.s) Babasının Adıyla İlgili Hadisler</h3>\n\n<p>\n	Her iki fırkanın yoluyla hadisler tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong>&rsquo;nin ismi Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadisidir. Belli olan şu ki, alimler ve muhaddisler arasında <strong>Mehdi</strong>&rsquo;nin isminde ş&uuml;phe yoktur... Sadece ş&uuml;phe bazı hadislerde &ldquo;babasının ismi babamın ismidir&rdquo; diye var olan ziyadet hususundadır. Her iki fırkanın da alimleri bu fazlalığı eleştirmiştir. Belki de bu hususta var olan en g&uuml;&ccedil;l&uuml; tenkit el-Beyan kitabının sahibi Şafii&rsquo;ye aittir.</p>\n\n<p>\n	Şafii&rsquo;nin el-Beyan&rsquo;daki a&ccedil;ıklaması kısca ş&ouml;yledir:</p>\n\n<p>\n	Bu hadisi İmam Ahmet ve Tirmizi diğer hafızlar s&ouml;zkonusu fazlalık olmadan nakletmişlerdir; hatta Hafız Eba Nuaym İsfahan&icirc; bu hadisi otuz isnatla nakletmiştir ve bu isnatlardan hi&ccedil; birinde s&ouml;z konusu fazlalık, yani &ldquo;Babasının ismi babamın ismidir&rdquo; ibaresi mevcut değildir.</p>\n\n<p>\n	B&ouml;ylece anlaşılıyor ki, bu fazlalığı Cerh ve ta&rsquo;dil alimlerinin (hadis ravileri &uuml;zerine inceleme yapan tarih&ccedil;ilerin) zayıf bildikleri ve hadislerde artırma yaptığına şehadet ettikleri zaidenin işidir...</p>\n\n<p>\n	İkinci asrın başlarında isimleri Muhammed ve babalarının isimleri ise Abdullah olan iki şahsın yani Muhammed b. Abdullah b. Hasan el-M&uuml;senna ile Mehdi-i Abbasi diye tanınan Muhammed b. Abdullah el-Mensur Mehdilik iddiasında bulunmaları ve bu iki şahsın yaranının <strong>Mehdi</strong> ile ilgili hadisleri bu zatlara tatbik etmek i&ccedil;in &ccedil;aba g&ouml;stermeleri de bu fazlalığın sonradan uydurulduğu g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	Ama bu t&uuml;r iddiaların batıl olduğu &ccedil;ok ge&ccedil;meden ortaya &ccedil;ıkmıştır; &ccedil;&uuml;nk&uuml; kendilerinin <strong>Mehdi</strong> oldukları iddia edilen şahıslar <strong>Mehdi</strong>&rsquo;deki olması gereken yery&uuml;z&uuml;n&uuml; adaletle doldurmak ve İslam&rsquo;ı d&uuml;nyaya hakim kılmak ve serveti bol bol dağıtmak gibi vasıfları ve zuh&uuml; nişaneleri taşımadıkları belli olunca onların <strong>Mehdi</strong> olmadıklarında hatta onlara uyan kimselerin yanında bile ş&uuml;phe kalmamıştır.</p>\n\n<p>\n	Buna g&ouml;re, bu fazlalığın bu iki şahıstan birinin &ccedil;ıkarı i&ccedil;in uydurulduğu ihtimali g&uuml;&ccedil;lenmektedir. Bu t&uuml;r hadisler <strong>Mehdi</strong>&rsquo;nin Abbas oğullarından veya &Uuml;meyye oğullarından olduğunu s&ouml;yleyen ve yalan ve uydurma olduğu hadis alimlerince a&ccedil;ık&ccedil;a bilinen hadislere benzemekteler.</p>\n\n<h3>\n	İmam Mehdi&rsquo;nin (a.s) İmam Hasan Mu&ccedil;teba&rsquo;nın (a.s) Evlatlarından Olduğunu İleri S&uuml;ren Hadisin Reddi</h3>\n\n<p>\n	Ebu Davud kendi S&uuml;nen kitabında <strong>Hz. Mehdi</strong>&rsquo;nin Hz. Hasan b. Ali b. Ebi Talib&rsquo;in soyundan olduğuna dair bir hadis neakletmiştir. Oysa ki, onlarca hadis <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın Hz. H&uuml;seyin&rsquo;in evlatlarından olduğunu s&ouml;ylemektedir.</p>\n\n<p>\n	İlk &ouml;nce bu hadislerin cerh etme yolunun var olduğunu a&ccedil;ıklayalım. Bizce Ebi Davud&rsquo;un naklettiği hadisle diğer hadisler arasında bir &ccedil;elişki yoktur; &ccedil;&uuml;nk&uuml; <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> hem Hz. H&uuml;seyin&rsquo;in hem de Hz. Hasan&rsquo;ın soyundandır. Ş&ouml;yle ki, &ccedil;&uuml;nk&uuml; İmam Ali Zeyn&uuml;labidin b. H&uuml;seyin&rsquo;in hanımı ve İmam Muhammed B&acirc;kır&rsquo;ın annesi Fatıma Hz. Hasan&rsquo;ın kızıdır.</p>\n\n<p>\n	B&ouml;ylece Hz. Muhammed B&acirc;kır hem anne ve hem de baba tarafından soyu Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ulaşmaktadır. Anne tarafından Hz. Hasan&rsquo;a ve baba tarafından Hz. H&uuml;seyin&rsquo;e ulaşıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> ise bu soydandır.</p>\n\n<p>\n	Allah Teala buyurmuştur ki: &ldquo;Ve biz ona İshak&rsquo;ı verdik ve her birini de hidayet ettik. Ve Nuh&rsquo;u da &ouml;nceden hidayet ettik onun soyundan ise Davud, S&uuml;leyman, Eyyub, Yusuf, Musa ve Harun&rsquo;dur ve b&ouml;ylece iyilik yapanları m&uuml;kafatlandırırız; ve Zekeriyya, Yahya, İsa ve İlyas (da bu soydandır;) hepsi de salihlerdendir.&rdquo; (Enbiya/84-85)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayet-i kerimede İsa <em>aleyhi&#39;s-sel&acirc;m</em> Peygamberin soyuna annesi Meryem vasıtasıyla ilhak edilmiştir.</p>\n\n<p>\n	Bu hadisi Ebi Davut&rsquo;tan başka şekilde rivayet eden Ehl-i S&uuml;nnet alimleri de mevcuttur. Bu y&uuml;zden hadisin de bazı diğer hadislerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi tahrife uğramış olması uzak bir ihtimal değildir.</p>\n\n<p>\n	Cizri Şafii (vefat:833 hicri) bu hususta Esme&rsquo;l Menakıb adlı eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	Doğru olan şu ki, H&uuml;seyin b. Ali&rsquo;nin soyundandır. &Ccedil;&uuml;nk&uuml; Emirulm&uuml;minin Ali bunu şu hadiste a&ccedil;ık&ccedil;a beyan etmiştir:</p>\n\n<p>\n	Şeyh &Ouml;mer b. Hasan Rukki.... Ebi İshak&rsquo;tan o hazretin İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu oğlum Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın buyurduğu gibi seyittir. Onun soyundan peygamberinizin ismiyle adlandırılan, yaratılışta peygambere benzeyen ... bir kişi gelecektir. O yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo; Ebu Davud da bu hadisi kendi S&uuml;nen&rsquo;inde bu şekilde rivayet etmiştir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[34]</a></p>\n\n<p>\n	Seyyid Sadruddin-i Sadr bu hadisi (<strong>İmam Mehdi</strong>&rsquo;nin İmam Hasan&rsquo;ın soyundan olduğuna delalet eden hadis) &ldquo;el-Mehdi&rdquo; adlı eserinde altı y&ouml;nden reddetmiştir. O bu alanda ş&ouml;yle der: &ldquo;Usul-u Fıkıh kurallarına g&ouml;re Ebi Davud&rsquo;un rivayetine şu a&ccedil;ılardan istinat etmek doğru değildir:</p>\n\n<p>\n	1- Bu hadis Ebu Davud&rsquo;dan &ccedil;eşitli şekillerde nakledilmiştir. Mesela, Ukad-ud D&uuml;rer&rsquo;de ondan Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın, oğlu H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak b&ouml;yle buyurduğu rivayet edilir.</p>\n\n<p>\n	2- Ukad-u D&uuml;rer&rsquo;de, hafızlardan Trmiz&icirc;, Beyhaki, Nisai gibi bir grubun bu olayı aynen naklederek Hz. Ali&rsquo;nin İmam H&uuml;seyin&rsquo;e bakarak b&ouml;yle buyurduğunu s&ouml;ylediklerini belirtir.</p>\n\n<p>\n	3- Hasan ile H&uuml;seyin kelimesi &ouml;zellikle Kufi hattında birbirine &ccedil;ok yakın oldukları i&ccedil;in yazımda yanlışlığa d&uuml;ş&uuml;lm&uuml;ş olabilir.</p>\n\n<p>\n	4- Bu, Ehl-i S&uuml;nnet arasında meşhur olan nassa aykırıdır.</p>\n\n<p>\n	5- Bu senet ve delalet a&ccedil;ısından doğru olan bir &ccedil;ok hadisle &ccedil;elişmektedir.</p>\n\n<p>\n	6- Bu hadis Nefs-iz Zekiyye diye meşhur olan Muhammed b. Abdullah&rsquo;ı <strong>Mehdi</strong> g&ouml;stermek i&ccedil;in uydurulmuş olabilir.</p>\n\n<h3>\n	Resul-i Ekrem ve Ehl-i Beyt&rsquo;in, On iki İmam ve Hz. Mehdi&rsquo;yi Belirtmesi</h3>\n\n<p>\n	Muteber Şia ve Ehl-i S&uuml;nnet kaynaklarında rivayet edilen m&uuml;tevatir bir hadiste Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendisinden sonra, birbiri ardınca gelip dini koruyacak, İslam&rsquo;ı aziz kılacak Kureyş&rsquo;ten olan on iki halife ve İmamın m&uuml;jdesini vermiştir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri, bu hadisi a&ccedil;ıklarken Peygamber&rsquo;in &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda net bir şey ortaya koymamış ve birbiriyle &ccedil;elişen &ccedil;eşitli g&ouml;r&uuml;şleri belirtmişlerdir.</p>\n\n<p>\n	Herbiri bir y&ouml;nde &ldquo;on iki İmam&rdquo; hadisyle de &ccedil;elişen bu g&ouml;r&uuml;şlerin &ouml;nemli ve olarak sorunun hi&ccedil; birinin Kur&rsquo;an ve S&uuml;nnetten bir delili olmayışı ve hepsinin &ldquo;bence bu b&ouml;yledir&rdquo; mantığıyla ortaya atılan şahsi g&ouml;r&uuml;şleri oluşudur.</p>\n\n<p>\n	Ancak bu konuda Resul-i Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından gelen m&uuml;tevatir hadisler &ldquo;on iki İmam&rdquo;ın kimler olduğu hususunda hi&ccedil; bir teredd&uuml;te yer bırakmamaktadır. Şia bu hadislere dayanarak Resul-i Ekrem&rsquo;dan sonra dinin koruyucusu olan &ldquo;on iki İmam&rdquo;ın Ehl-i Beyt İmamları olduğuna inanmaktadır. Bunların ilki M&uuml;&rsquo;minlerin emiri Hz. İmam Ali <em>aleyhi&#39;s-sel&acirc;m</em>, sonra Hz. İmam Hasan <em>aleyhi&#39;s-sel&acirc;m,</em> sonra Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>, sonra da Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın soyundan olan dokuzuncu İmamdır ki, bunların sonuncusu on birinci İmam Hasan Askeri <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın oğlu Muhammed Mehdi <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;dır.</p>\n\n<p>\n	Şia kaynaklarında bu sahih ve m&uuml;tevatir hadisleri g&ouml;ren bazı Ehl-i S&uuml;nnet alimleri de Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Bunların i&ccedil;inde bu noktadan haraketle Şiiliği se&ccedil;enlerde olmuştur.</p>\n\n<p>\n	&ldquo;On iki İmam&rdquo;in Şia&rsquo;nın kabul ettiği Ehl-i Beyt İmamları olduğunu ifade eden y&uuml;z&uuml; aşkın sahih ve m&uuml;tevatir hadislerin karşısında; Mehdi&rsquo;nin, &Uuml;meyyeoğulları, Abbasoğulları veya İmam Hasan M&uuml;&ccedil;teba&rsquo;nın oğullarından olduğunu s&ouml;yleyen, senet ve i&ccedil;erik bakımından zayıf olan, ayrıca aynı zamanda birbiriyle de &ccedil;elişen bir iki rivayete itibar edilemez.</p>\n\n<h2>\n	4- Bir &Ccedil;elişki ve İki Hata</h2>\n\n<p>\n	Fığlalı, ilgili eserinin bir başka yerinde yine Mehdilik inancını tezyif edebilmek i&ccedil;in ş&ouml;yle diyor.</p>\n\n<p>\n	&ldquo;Kur&rsquo;an-ı Kerim&rsquo;de Mesih gibi <strong>Mehdi</strong> konusuna Buhari (256- 870) ve M&uuml;slimin (261-874) hadis kitaplarında &ldquo;<strong>Mehdi</strong>&rdquo;den hi&ccedil; s&ouml;zedilmez. İmam Azam Ebu Hanife, El Eş&rsquo;&acirc;n&icirc;, El Matu&icirc;d&icirc; gibi ilk s&uuml;nn&icirc; alimlerinin de ondan s&ouml;z ettikleri g&ouml;r&uuml;lmemektedir. (272- 273)</p>\n\n<p>\n	Evet, Fığlalı b&ouml;yle diyor mezbur eserinde Ama bu s&ouml;zlerinde Fığlalı bey pek ciddi olmasa gerek... &Ccedil;&uuml;nk&uuml; herkes gibi biz de biliyoruz ki Fığlaı efendi s&ouml;zkonusu hadisleri M&uuml;slim&rsquo;le Buhari&rsquo;nin sahihlerinde bulsaydı bile o hadisleri yine kabul etmeyecekti. Keza Ebu Hanife&rsquo;nin Mehdilik inancını tasdiklemesi halinde onu da kabul edecek değildi Fığlalı. Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği yolunda sahih hadislerin hem M&uuml;slim&rsquo;de, hem Buhari&rsquo;de kayıtlı olduğunu ve Ebu Hanife&rsquo;nin de kitabında bunu kaydetmiş, bulunduğunu herkes gibi Fığlaı da bilir. Ama buna rağmen Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği itikatının bir islam inancı olmadığını iddia edebilmekte ve hem Sahih-i M&uuml;slim&rsquo;i, hem Sahih-ı Buhari&rsquo;yi hem Ebu Hanife&rsquo;yi hi&ccedil;e sayarak ehl-i s&uuml;nnet kaynaklarındaki bunca belgeyi k&uuml;stah&ccedil;a g&ouml;rmezden gelmektedir. Zira bu &ouml;nyargılarla hareket eden sayın Fığlalı&rsquo;nın aslında Mehdilik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu gibi isam dininin esas inan&ccedil;larını tezyif ve inkar ediğ bu konuda M&uuml;sl&uuml;manların zihinlerini bulandırmak gibi &ccedil;irkin emellerle kalem &ccedil;aldığını v ebu yolda hem şia, he s&uuml;nni kaynaklarındaki onca. hakikati &ouml;rtbas etmekten &ccedil;ekinmediğini M&uuml;sl&uuml;man camia farketmiş bulunmaktadır artık. <strong>Mehdi</strong>lik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; inancını islam akaidinden &ccedil;ıkarıp soyutlama emeliyle hareket eden Fığlalı efendi bu &ccedil;irkin emelini ger&ccedil;ekleştirebilmek i&ccedil;in Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olmayıp haber-i vahid olduğu; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı gibi tamamen asılsız iddialarla mezkur hadisleri tezyif yoluna gitmektedir. halbuki her iki hadisleri tezyif yoluna gitmektedir. Halbuki her iki iddisı da asılsızdır Fığlalı&rsquo;nın... Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; hadislerinin m&uuml;tevatir olmadığı ve <strong>Hz. İmam Mehdi</strong>&rsquo;yle ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı idiasının her ikisi de ger&ccedil;ek dışıdır. Fığlalı efendinin bu garazk&acirc;r iddiasının tam ersine; Hz. İsa&rsquo;nın n&uuml;zuluyla <em>aleyhi&rsquo;s-sel&acirc;m</em> ilgili hadisler m&uuml;tevatir olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler de sahihayn&rsquo;da bol miktarda mevcuttur. Nitekim daha &ouml;nce verdiğimiz belgelerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadislerin hem m&uuml;tevatır olduğunu, hem Sahihayn da kayıtlı bulunduğunu g&ouml;rm&uuml;ş ve bunu tasdikleyen bir&ccedil;ok ehl-i s&uuml;nnet aliminin ismini de aktarmıştık. Bu nedenle aynı belgleri burada yine tekrarlama l&uuml;zumu olmasa gerek... Ne var ki, Fığlalı efendi bunca sarih belge ve kaynağı kasıtlı olarak g&ouml;rmezden gelmekte ve artık nedeni anlaşılmış olan bu karanlık tavrında ısrar g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğini haber veren hadislerin ahad olduğunu iddia etmekte ve tutarsız ifadeler kullanarak ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;... Nitekim Decel&rsquo;ın &ccedil;ıkılıyla ilgili ahad haberlerde (219 İsa bin Meryem&rsquo;in n&uuml;zul&uuml;, yani -g&ouml;kten- inişi a&ccedil;ık&ccedil;a belirtilmiştir...&rdquo;</p>\n\n<p>\n	Daha da ilgin&ccedil; olanı, Fığlalı&rsquo;nın buasılsız iddisasına delil olarak El- Men&acirc;r Tefsiri&rsquo;nin yazarını şahid g&ouml;stermesi ve ilgili bl&uuml;m&uuml;n dipnotunda ş&ouml;yle demesidir:</p>\n\n<p>\n	&ldquo;21) Kış: Tefsir&rsquo;ul Men&acirc;r, Kahire, 1368 3/ 317 ve: Ez Zebidi, Sahih-i Buhari, Muhtasar-ı Tecrid-i Terc&uuml;mesi, Ankara/1969-4/532. Ancak, bu arada, bu konudaki haberlere m&uuml;tevatir diyenler de vardır. msli bk: İbni Kesir, Kitab&rsquo;ın nihayer ve el- Fıten ve&rsquo;l Melahim, K&acirc;hire, trz. 1/ 24 el- Keşmir&icirc;, et- Tasrih bi- m&acirc; Tevatere fi Nuzul&rsquo;il Mesih, Hakeb, 1358&rsquo;de Muhammed Şefi&rsquo;in mukaddemesi s: 56. Ensari, el- Feth&rsquo;ur Rabbani Fi&rsquo;r Redd-i Ale&rsquo;l kadıy&acirc;n&icirc;, dlhi, 1312 (23)&rdquo;</p>\n\n<p>\n	Halbuki el- Menar tefsirinin yazarının bir batı hayranı olduğunu ve bu nedenle de bu gibi konular dahi beyanatının islami bir delil olarak g&ouml;sterilemeyeceğini b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bilmektedir bu g&uuml;n. Kaldı ki bu yazarın g&ouml;r&uuml;şleri muteber olsaydı dahi sayın fığlalı&rsquo;nın &ouml;ncelikle, onca islam aliminin bu hadislerin m&uuml;tevatirliğini tasdik ettikleri yolundaki &ouml;rnekleri vermesi ve&rdquo;... ancak bu arada bu konudaki haberlere &ldquo;ahad&rdquo; diyenler de vadır&rdquo; şeklinde g&ouml;r&uuml;şlerini serdetmesi gerekirdi.</p>\n\n<p>\n	Fığlalı&rsquo;nın bilhassa iki yerde bu ısrarı g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadisleri hep ahad iddiasıyla takdie &ccedil;alışmasının nedeni, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir g&uuml;n g&ouml;kten ineceği hakiakatini islam inan&ccedil;ları b&uuml;t&uuml;n&uuml;nden &ccedil;ıkarma emelinden başka bir şey değildir. İslamın &ccedil;ihanşumulluğ&uuml;ndan dehşete kapılan m&uuml;stekbirlerin korkulu r&uuml;yası&rsquo;nın da <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da g&ouml;kten inerek o hazretin yardımıcısı oldacağı &ldquo;inancını balatalayabilmek i&ccedil;in &ccedil;ırpınıp duran sayın Fığlalı efendi, dikkatli M&uuml;sl&uuml;manların pek yabancısı olmadısğı o malum &uuml;slupla ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;... maamifih, durum ne olursa olsun; bu konudaki hadislere ne kadar&rdquo; ahad haberlerdir, itikadi y&ouml;nden dikkate alınmayabilir&rdquo; denilirse denilsin, Mesih&rsquo;in kıyametten &ouml;nce n&uuml;zul&uuml; meselesine, hemen, b&uuml;t&uuml;n islam alimlerince &ldquo;m&uuml;tlak&rdquo; olarak bakılmış ve bakılmakta ve b&ouml;ylece &ldquo;Mesih&rsquo;e intizar&rdquo;, kıyametle ilgili haberlerin vazge&ccedil;ilmez unsuru olarak karşımızda durmaktadır. Ne varki, bu konu, &uuml;zerinde bunca titizlikle durulmasına rağmen bir &ldquo;iman esası&rdquo; değildir.</p>\n\n<p>\n	Evet, b&ouml;ylece diyor sayın Fığlalı... Oysa, defalarca vurgulandığı &uuml;zere islam uleması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğine dair hadislerin m&uuml;tevatir olduğunda m&uuml;ttefiktirler. Keza ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde bunun b&uuml;t&uuml;n islam ulemasınca &ldquo;mutlak&rdquo; kabul edilip imanın esaslarından sayılmış olduğu da bilinmektedir. Binaenaleyh &ldquo;islam ulemasının &ouml;tedenberi bu konu &uuml;zerinde titizlikle durmuş olması bu hadislerin m&uuml;tevatir olduğunu g&ouml;sterir.&rdquo;</p>\n\n<p>\n	Bu yalın ger&ccedil;eklere rağmen, Fığlalı bu meseleyi &ldquo;iman esası değildir&rdquo; şeklinde değerlendirirken ilm&icirc; y&ouml;ntemlerden uzaklaştığı kadar islam akaidinden de uzak d&uuml;şmekte bu iki kaviyerin hi&ccedil;birine yakışmayan bir ciddiyetsizlikle bunca net ve sarih bir hadiseyi elinden geldiğince muğlak ve m&uuml;pehm g&ouml;stermeye &ccedil;alışmaktadır. Halbuki sayın Fığlalı &ldquo;iman esasları&rdquo; derken &ouml;nce bununla neyi katettiğini a&ccedil;ıklayıp kendi anldığı &ldquo;iman esasları&rdquo;nın bir tarifini vermeli ve bu esasların şer&rsquo;i delillerle tespit yollarını izah ettikten sonra bu esaslar &ccedil;evresinde g&ouml;r&uuml;ş serdetme c&uuml;retinde bulunmalıydı ki, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu konusunda fikir beyanında bulunması o zaman edep ve ilim &ccedil;er&ccedil;e-vesinde bir hareket sayılabilir belki. Bunu yapmadğından kendisini bir&ccedil;ok sorunun ardından gizlemiş olmaktadır; mesela, Fığlalı&rsquo;ya g&ouml;re, bir meselenin imanın esaslarından sayılabilmesi i&ccedil;in Kur&rsquo;an&rsquo;da tafzilatlı bir şekilde ge&ccedil;mesi şart mıdır, değil midir? B&ouml;yle bir mazmunun m&uuml;tevatir hadis ve rivayetlerde de ge&ccedil;mesi şart mıdır, yoksa kat&rsquo;i olan ahbar-ı ahadda bulunması yeterli midir? Keza şu soru: Sayın Fığlalı efendi i&ccedil;in İslam ulemasının akidev&icirc; bir konuda icma etmesi herhangi bir &ouml;nem ve anlam taşımakta mıdır; yoksa o, b&uuml;t&uuml;n islam ulemasının islam akaid ve inan&ccedil;larından saydığı bir akidev&icirc; konuyu inkar etmenin, bireyin imanına hi&ccedil;bir zarar vermeyeceği inancında mıdır?! Bu t&uuml;r sorulra net cevaplar verilmedik&ccedil;e Fığlalı&rsquo;nın &ldquo;imanın esası&rdquo;yla neyikastettiği de a&ccedil;ıklık kazanmayacaktır. Bizce, şia ve s&uuml;nni, b&uuml;t&uuml;n islam uleması tarafından ittifakal kabul edilen ve Kur&rsquo;an&rsquo;da bulunduğu ya da hakkındaki hadislerin m&uuml;tevatir olduğu vurgulanmış olan inan&ccedil;lar İslam akaid ve inan&ccedil;larıdırlar; aksi takdirde yerinden kalkan her m&uuml;teceddidin &ldquo;şu konudaki hadisler m&uuml;evatir değil&rdquo; vb. iddialarla cahil&acirc;ne veya garazkar g&ouml;r&uuml;şler serdediğ kesinleikle islami olan ve imanın esaslarından sayılan bi rkonuyu inkara kalkışması s&ouml;zkonusu olabilecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Bir Hadisi Sahiheyn&rsquo;de Bulunmaması, Ehl-i S&uuml;nnet İtikadlarına G&ouml;re O Hadisin Sahih ve M&uuml;tevatir Olmasına Engel Teşkil Etmez</h3>\n\n<p>\n	Fığlalı efendinin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Sahihayn&rsquo;da hadis bulunmadığı iddiasının da ger&ccedil;ekle alakasız olduğunu daha &ouml;nce belirtmiştik. Bundan sonraki bahsimizde bizzat Sahihan&rsquo;dan aktaracağımız hadisler bu konuda ger&ccedil;eğin olduğu gibi g&ccedil;zler &ouml;n&uuml;ne serilmesine yetecektir zaten. Ancak, asıl bilinmesi gerken nokta, Sahihan&rsquo;da bulunmamış olsaydı bile <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin reddinin yine de m&uuml;mk&uuml;n olamayacağıydı. &Ccedil;&uuml;nk&uuml; ehl-i s&uuml;nnette, bir hadisin sahih ve m&uuml;tevatir olması şartı, Sahihayn&rsquo;da kayıtlı bulunması değildir, nitekim ehl-i s&uuml;nnet ulemasınca kesinlikle sahih veya m&uuml;tevatir kabul edilen nice hadisler vardır ki Sahihan&rsquo;da kayıtlı değildir. Keza bir hadisin Sahihan&rsquo;da kaydedilmemiş olması, Şeyheyn-i Sahihan, yani M&uuml;slim&rsquo;le Buhari nezdinde o hadisin veya varisinin zayıf olduğu gibi bir mana taşımaz. Nitekim ne Buhari&rsquo;nin ne de M&uuml;slim&rsquo;in &ldquo;Sahihan&rsquo;larında b&uuml;t&uuml;n sahih hadisleri biraraya gitirebildikleri &ldquo;veya &ldquo;bu eserlerde kayıtlı b&uuml;&uuml;tn hadislerin sahih, kaytılı olmayan b&uuml;t&uuml;n hadislerinse zayıf olduğu&rdquo; şeklinde bir iddiası yoktur; bilakis, Buhari&rsquo;yle M&uuml;slim&rsquo;in beyanları bunun tam tersi cihettedir; İbni &Ouml;mer, &ldquo;Ulum&rsquo;el Hadis&rdquo; adlı eserinde ş&ouml;yle yazar: &ldquo;Buhari&rsquo;yle M&uuml;slim, b&uuml;t&uuml;n sahih hadisleri Sahihan&rsquo;da kaydetmiş değildir; esasen b&ouml;yle bir hassasiyet de g&ouml;stermemişlerdir&rdquo;. Buhari&rsquo;nin ş&ouml;yle dediği bilinmektedir: &ldquo;Kitabında sahih olandan başka şey yazmadım, ama hadisler pek fazla olduğundan bazı sahih hadisleri bu kitaba almaktan vazge&ccedil;tim&rdquo;. M&uuml;slim&rsquo;in de şu s&ouml;z&uuml; meşhurdur: &ldquo;Benim bildiğim ve bu kitaba (Sahih-i M&uuml;slim&rsquo;e) kaydettiğim herşey sahih değildir, ben sadece her kes tarafından ittifakla kabul edilmiş olan şeyleri bu kitapta topladım.&rdquo; Hafız bin Hacer, &ldquo;Feth&rsquo;ul B&acirc;ri&rdquo;nin muhaddemesinde &ldquo;İsmail&icirc; Buhari&rsquo;den naklen ş&ouml;yle rivayet eder: &ldquo;Ger&ccedil;i bu kitapta sahih olanlar dışında bir hadis yazmadım, ama bu kitaba almadığım sahih hadislerin sayısı, kaydettiklerinden &ccedil;ok daha fazladır.&rdquo;</p>\n\n<p>\n	Nevev&icirc;, Sahih-i M&uuml;slim&rsquo;e yazdığı şerhin &ouml;ns&ouml;z&uuml;nde bazılarının, M&uuml;slim&rsquo;le Buhari&rsquo;yi bazı hadisleri birtakım şartlarla yazma ve aktarma durumunda bıraktıklarından, M&uuml;slim&rsquo;le Buhari&rsquo;nin o hadisleri Sahihan&rsquo;da iktibas edemediklerini yazar ve ş&ouml;yle der. &ldquo;Bu şart koşma ve mecbur bırakma olayında hi&ccedil;bir mantık yoktur aslında. &Ccedil;&uuml;nk&uuml; bu ikisi, b&uuml;t&uuml;n hadisleri biraraya toplayıp kaydetme niyeti taşımıyordu zaten; bilakis, b&uuml;t&uuml;n hadisleri yazmadıklarını ve tıpkı b&uuml;t&uuml;n meseleleri değil, sadece bazı meseleleri derleyerek kaydeden bir fakih gibi, kendileirnin de sadece bazı hadisleri yazıp kaydedebildiklerini bizzat kendileri s&ouml;ylemektedir kitaplarında .&rdquo; (Şeyh Abdulhasan el- İbad, Mecelle....)</p>\n\n<h3>\n	Sahihayn&rsquo;da Hz. Mehdi&rsquo;nin (a.s) Zuhuruyla İlgili Hadisler</h3>\n\n<p>\n	Buhari&rsquo;de Hz. İsa bin Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi babında Ebu Hureyre&rsquo;den rivayetle ş&ouml;yle nakledilir: &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: Meryemoğlu g&ouml;kten size inince ve İmamanız kendinizden biri olduğunda ne yapacaksınız?&rdquo;</p>\n\n<p>\n	M&uuml;slim&rsquo;in sahihde Cabir tarafından Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğu rivayet edilir: Benim grubumdan olanbir takım, hak &uuml;zere savaşacak, m&uuml;cadele edecektir ki, kıyamete değin zafer onlarındır. İsa bin Meryem indiğinde onların emiri &ldquo;gel bize İmam olup, namaz kıldır&rdquo; derler, İsa ise &ldquo;hayrı&rdquo; der, &ldquo;sizden kiminiz kiminize em&icirc;r olacaktır (kendi aranızdan bir size em&icirc;r olur) &ccedil;&uuml;nk&uuml; Allah Teala bu &uuml;mmeti (M&uuml;sl&uuml;manları) aziz kılmıştır.&rdquo;</p>\n\n<p>\n	Sahihan&rsquo;da yazılan bu hdislerde her ne kadar &ldquo;<strong>Mehdi</strong>&rdquo; adı ge&ccedil;miyorsa da, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; sırasında M&uuml;sl&uuml;manların İmamlığını &uuml;stlenecek birinden s&ouml;zedilmektedir. S&uuml;nen, &uuml;snedler ve diğer kaynaklarda bu ve Sahihan&rsquo;da ki diğer hadislerin tefsiri yapılmış ve s&ouml;zkonusu salih insanın adının &ldquo;Muhammed&rdquo; olduğu, Ali bin Ebu Talib&rsquo;in oğlullarından olup &ldquo;<strong>Mehdi</strong>&rdquo; adıyla tanındığı&rdquo; belirtilmiştir. Sahihan dışında başka&ccedil;a diğer kaynaklarada da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında daha bir&ccedil;ok hadis kayıtlıdır ki bunların tamamını bu &ouml;zet bahse sığdırabilmek m&uuml;mk&uuml;n değildir. Burada bunlardan sadece birka&ccedil;ına değinmek ve bazı senetleri belirtmekle yetindik.</p>\n\n<p>\n	Bu husustaki muteber hadislerden biri de Haris bin Ebu &Uuml;same&rsquo;nin M&ucirc;sned&rsquo;inde Cabir&rsquo;den rivayetle, Hz. Resulullah&rsquo;tan -asv- aktardığı şu hadis-i şeriftir: &ldquo;İsa g&ouml;kten indiğinde, onların em&icirc;r&icirc; olan <strong>Mehdi</strong> &ldquo;namazı sen kıldır&rdquo; der, İsa &ldquo;hayrı&rdquo; der, &ldquo;em&icirc;r sizsiniz, Allah Teala bu &uuml;mmeti sizinle şereflendirmiştir.&rdquo;</p>\n\n<p>\n	İbn&rsquo;el Gıym &ldquo;El- Menar&rdquo;da &ldquo;Bu hadisin senetleri m&uuml;kemmeldir&rdquo; der. bizzat bu hadis, Sahih-i M&uuml;slim&rsquo;de ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksadın <strong>Mehdi</strong>&rdquo; olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Şeyh Sadık Hasan &ldquo;El- İz&acirc;e&rdquo; adlı eserinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla ilgili pek &ccedil;ok hadis nakleder ki en sonuncusu, Cabir&rsquo;in hadisidir. Bu hadisi a&ccedil;ıklarken &ldquo;bu hadiste ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksat <strong>Hz. Mehdi</strong>&rsquo;den başkası olamaz, diğer hadisler de bunu net olarak a&ccedil;ıklayıcı niteliktedir&rdquo; der. (bk: Şeyh Abdulhasan El- İb&acirc;d Meelle-i ...)</p>\n\n<p>\n	Bu arada şunu da hemen belirtelim ki İbni Hacer...</p>\n\n<p>\n	Sayın Fığlalı&rsquo;nın marifetleri bunlar eğil sadece; islamda Mehdilik inancı ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; akidesini tezyif edebilmek i&ccedil;in Fığlalı Bey&rsquo;in başvurduğu daha nice y&ouml;ntemler daha var ki, M&uuml;sl&uuml;man camianın daha sonraki benzerlerine rastladığında, meselenin nereden kayanaklandığını koylayca farkedebilmesi i&ccedil;in bu Bizan oyunlarndan birka&ccedil; &ouml;rnek daha aktarmanın faydalı olacağı inancındayız:</p>\n\n<p>\n	5- Zalle Fırkaların Propagandası <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">*</a></p>\n\n<p>\n	Fığlalı, bu mevzulara girerken ikide bir sapık bazı fırkaları g&uuml;ndeme getirmekte ve bunların ger&ccedil;ek y&uuml;zlerini a&ccedil;maksızın, adeta m&uuml;teber ve sahih islami cemaatlermiş&ccedil;esine bunların g&ouml;r&uuml;şlerine sık sık yer verecek propagandalarını yapmaktadır.Mesela Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili 20 sayfalık yazısının 6 sayfasını Kadıy&acirc;n&icirc;lerin g&ouml;r&uuml;şlerine ayırmış ve kadıyanilerle B&acirc;biler gibi sapık grupları isl&acirc;mi tarikatlermiş gibi g&ouml;stermek istemiştir.</p>\n\n<p>\n	Bunun, k&ouml;hnemiş bir propaganda y&ouml;ntemi olduğunu belirtmeye hacet g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	M&uuml;sl&uuml;man okuyucunun islama teslimiyeti ve dinine duyduğu samimiyet, d&uuml;r&uuml;stl&uuml;k ve saflığı k&ouml;t&uuml;ye kullanan Fığlalı, M&uuml;sl&uuml;man okuyucunun pek &ccedil;oğunun bu gibi &ouml;zel ihtisasları gerektiren dallarda arap&ccedil;a, Kur&rsquo;an, hadis, s&uuml;nnet, rical...vb. ilm&icirc; kaynaklara m&uuml;racaatla hakkı batıldan ayrabilme imkanına sahip bulunmadığını ve b&ouml;yle bir ilm&icirc; seviyeye sahip olmadığını bildiğinden tam bir oryantalist gibi davranmaktan &ccedil;ekinmemekte ve zihinleri elinden geldiğince bulundurarak M&uuml;sl&uuml;manların inan&ccedil;larından gevşeklik ve &ccedil;atlaklar yaratmaya &ccedil;alışmaktadır. B&ouml;ylece M&uuml;sl&uuml;manı şaşkınlığa d&uuml;ş&uuml;rerek &ccedil;eşitli g&ouml;r&uuml;ş ve fikirlerin kavşağında kendi d&icirc;n&icirc; inan&ccedil;larını kaybetmesini sağlayacktır; &ccedil;&uuml;nk&uuml; sayın Fığlalı i&ccedil;in, esasen M&uuml;sl&uuml;man okuyucunun, kendi islami inan&ccedil;ları yerine mesel&acirc; Kadıyanilik veya B&acirc;biliği ikame etmesi ve imanının esaslarını kaybetmesi hi&ccedil; mi hi&ccedil; &ouml;nemli değildir!</p>\n\n<p>\n	Ancak, &ldquo;araştırmacı&rdquo;lık (!) iddiasında bulunan şahıs kim olursa olsun &ldquo;mezhepler tarihi a&ccedil;ısından bir bakış&rdquo; gibi kılıflarla bu t&uuml;r sapık g&ouml;r&uuml;şlerin propagandasını yapmanın M&uuml;sl&uuml;man camianın tepki ve nefretini kazanmaktan başka işe yaramayacağı bilinmelidir.</p>\n\n<h2>\n	6- Hakikatlerin &Ouml;rtbas Edilmesi</h2>\n\n<p>\n	Fığlalı; islam tarihinde k&uuml;lt&uuml;r ve hizmetleriyle kadar belirleyici bir rol oynamış bulunan ve halihazırda d&uuml;nya M&uuml;sl&uuml;manlarının 1/4&rsquo;&uuml;n&uuml; oluşturan İmamiye okulunu şianın diğer kolları arasında &ouml;nemsizmiş gibi g&ouml;steren yolunda &ouml;zel bir &ccedil;aba sarfetmekte ve Şia i&ccedil;inde kitapla s&uuml;nnetten ayrılmamış olan İsna aşer İmamlarına bağlı bağlı Caferi mezhebini, tarihte varlığı bile tartışılan ya da k&ouml;kl&uuml; bir akide ve k&uuml;lt&uuml;rel sahiğ bulunmadığı i&ccedil;in zamanla yok olup giden fırkalrdan biri gibi takdim etmeye &ccedil;alışmaktadır okuyucusuna... Nitekim Ehl-i Beyt okulunun hakkaniyetini gizleyebilmek i&ccedil;in bu okulun kendisini gizlemeye &ccedil;alışarak şianın kollarına kendiliğinden kollar ekleyip meseleyi dalandırıp budaklandırmakta ve k&acirc;h Sipaiyye gibi var dahi olmayan fırkalardan bahsedip, k&acirc;h islam&icirc; bir temele dayanmadığından zamanla yok olup giden fırkaları g&uuml;ndeme getirmek suretiyle Ehl-i Beyt okulunun şecere-i tayyibesinin meyvesini gizleyebilmek i&ccedil;in okuyucunun dikkatini s&uuml;rekli başka y&ouml;nlere &ccedil;ekmeye &ccedil;alışmaktadır. Aslında nedeni &ccedil;ok iyi bilinen bir garazk&acirc;rlık &ouml;rneği daha sergileyerek islam mezheplerinin g&ouml;r&uuml;şlerinden bahsederken İmamiyeden &ouml;zellikle bahsetememeye &ccedil;alıştığı da g&ouml;zden ka&ccedil;mıyor bu arada... Mesela Mehdilik konusunda şianın akidelerini ele aldığı 10 sayfaya yakın bir bahsinde Beyabiye ve Bahailik gibi fırkalara &uuml;&ccedil; sayfa ayırırken, İmamiye okuluna bir sayfa ancak ayırabilmiş sayın araştırmacı (!) yazar!</p>\n\n<h2>\n	7- Uyduruk Alimler &Uuml;retme</h2>\n\n<p>\n	Fığlalı&rsquo;nın Mehdiliği inkar yolunda başvurduğu iğren&ccedil; y&ouml;ntemlerden biri de uyduruk alimler &uuml;reterek islama tarihine bu bid&rsquo;ati sokan israiliyat&ccedil;ı seleflerini aratmamasıdır. Ş&ouml;yle diyor sayın Fığlalı:</p>\n\n<p>\n	&ldquo;...Ne var ki, alimler bu hadislerin sıhhati hakkında ş&uuml;pheye d&uuml;şm&uuml;ş olmalarına rağmen bu konuda halka tesir edememişler ve &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; (el-Mehdiyy&rsquo;il Muntazar) veya &ldquo;s&ouml;z verilmiş <strong>Mehdi</strong> (el Mehdiyy&rsquo;il Mev&rsquo;ud ) fikri s&uuml;nni, şii ve diğer mezheplerin muhtelif tabakalarında pek renkli şekilde yaşatılmıştır.&rdquo;</p>\n\n<p>\n	Sahi, Fığlalı efendinin &ldquo;Mehdilik konusunda ş&uuml;phede oldukları&rdquo; nı iddia ettiği bu alimleri kimlerdir acaba?</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulunu ş&uuml;pheli bulan bu alimlerin adı, sanı, yazdıkları bir eser veya belirttikleri bir hadis veya rivayetin kayıtlı olduğu bir tek kaynak olsun g&ouml;stermekte midir sayın Fığlalı?</p>\n\n<p>\n	Hayır.</p>\n\n<p>\n	Fığlalı&rsquo;nın hi&ccedil;bir zaman olumlu cevap veremeyeceği sorulardır bunlar.</p>\n\n<p>\n	But&uuml;r &ldquo;alimler&rdquo; islam tarihinde hi&ccedil; var olmamıştır &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Fığlalı, burada da selefleri olan batılı m&uuml;steşriklerin metodunu izlemekte ve &ccedil;oğu okuyucunun teferruatlı inceleme imkanına sahip olmayışını &ccedil;irkin bir şekilde kullanarak, kendi sapık fikirlerini &ldquo;islam alimlerinin g&ouml;r&uuml;şleri&rdquo;miş&ccedil;esine aktarmaktadır.</p>\n\n<p>\n	İslam alimlerinin <strong>Hz. Mehdi</strong>&rsquo;yle ilgili hadisleri kaynak eserlerinde kaydetmiş olduklarını, o hazretin zuhur ve kıyamını hak bildiklerini ve aynı alimlerin bu hususta ciltler dolusu kitaplar yazıp &ldquo;<strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir ve sahihtir&rdquo; dediklerini bilmemekte midir sayın Fığlalı ger&ccedil;ekten.</p>\n\n<p>\n	Bu soruya da olumsuz cevap verebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bahsimizin başında uzunca bir listesini verdiğimiz alimlerin pek &ccedil;oğunu &ccedil;ok iyi bildiği halde sayın Fığlalı efendi onları pekal&acirc; g&ouml;rmezden gelmekte ve ne fıkıhta, ne usulde, ne de ricalde ileri bir ihtisası olmayan İbni Haldun&rsquo;a mal bulmuş mağribi gibi sarılmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n inan&ccedil; ve tavsiyelerine Kur&rsquo;an ve s&uuml;nnetten senet g&ouml;sterip bu iki aslı kendi beşer&icirc; fikirlerine tercih eden onca ilimi bir &ccedil;ırpıda silip atarak kendi g&ouml;r&uuml;ş&uuml;n&uuml; vahye ve s&uuml;nnete efdal tutan ve ancak işine geldiği zaman &ldquo;islam alimleri de ş&ouml;yle diyor...&rdquo; diyebilme utanmazlığını sergileyen ilk kalem olmadığı gibi, sonuncusu da olmayacaktır bu yazar efendi.</p>\n\n<p>\n	Ancak, ister şia, ister s&uuml;nni olsun bug&uuml;n b&uuml;t&uuml;n M&uuml;sl&uuml;manların isl&acirc;m&icirc; bir uyanış i&ccedil;inde olduğu ve din&icirc; h&uuml;k&uuml;mleri şu veya bu iddiacılardan değil, peygamberlerin varisleri olan ulemadan &ouml;ğrenmeyi tercih ettiği ve M&uuml;sl&uuml;man kitlelerin, ulemanın izinde y&uuml;r&uuml;mekte olduğu bilinmelidir.Fığlalı ve benzerleri, ulemanın b&uuml;t&uuml;n uyarılarına rağmen hatalarını d&uuml;zeltme gibi bir kaygı taşımakta ve kendi fikirlerini Kitaba ve s&uuml;nnete tercih bid&rsquo;atında ısrarlarını s&uuml;rd&uuml;rmektedirler.</p>\n\n<p>\n	İslam uleması b&ouml;ylelerinin ıslahı i&ccedil;in iyiyi emredip k&ouml;t&uuml;den menetme vazifesini ifa etmekteyse de &ldquo;bir topluluk kendisini d&uuml;zeltmedik&ccedil;e Allah onları d&uuml;zeltmeyecek&rdquo;...tir.</p>\n\n<h3>\n	<strong>Hz. Mehdi </strong>(a.s) İnancı; Yahudiler ve Hırıstiyanlar</h3>\n\n<p>\n	Bahsimizin daha &ouml;nceki kısımlarında bazı m&uuml;steşriklerle onlara uyan bazı batı hayranı yenilik&ccedil;i s&ouml;zde M&uuml;sl&uuml;man yazarların Mehdilik inancının yahudilik ve hırıstiyanlıktan islama ge&ccedil;tiği iddiasında bulunduklarını belirtmiştik. İslam &uuml;lkelerinde bu ihanetin dikkatli M&uuml;sl&uuml;manlar tarafından farkedildiğini bilen Fığlalı gibi birtakım &uuml;nvanlı yazarlar da her ne kadar y&uuml;ce islam dinindeki Mehdilik inancını Yahudilikle Hıristiyanlığa yamamaya &ccedil;alışmaktasalar da, bunun &ccedil;irkin bir iftira olduğunun artık anlaşılması nedeniyle doğrudan doğruya değil de, dolaylı yollardan aynı emeli ger&ccedil;ekleştirmeye &ccedil;alışmaktadırlar. T&uuml;rkiye&rsquo;de de bunu en sarih şekilde Fığlalı yapıyor bug&uuml;n. Hırıstiyanlarla Yahudiler arasında Mehdilik değil, &ldquo;İsa Mesih&rdquo; mefhumu tanınmış olduğundan ve diğer taraftan şakiyat&ccedil;ılar &ouml;tedenberi islam dinini bir vahy&icirc; din olarak değil, beşeri bir d&uuml;nya g&ouml;r&uuml;ş&uuml; şeklinde takdim edip bu y&uuml;ce dini Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın şahs&icirc; fikirleriymiş&ccedil;esine g&ouml;sterme yoluna gittiklerinden sadece Mehdilik hususunda değil; tevhidle n&uuml;buvvetten, şeriatin ibadet ve diğer konulardaki h&uuml;k&uuml;mlerine varıncaya kadar islam dininin b&uuml;t&uuml;n boyutlarını ya Yahudilik ve Hıristiyanlığa yamamaya, yada bu y&uuml;ce dini, zaman ve mekanın şartlarının doğurduğu bir netice şeklinde değerlendirmeye gayret g&ouml;steregelmişlerdir.</p>\n\n<p>\n	&nbsp;Ne var ki y&uuml;ce islam Peygamberinin Allah&rsquo;ın el&ccedil;isi olduğu ve Kur&rsquo;an&rsquo;ın, haşa, onun kendi fikirleri değil, Allah Teal&acirc; tarafından ona vahyedilmiş il&acirc;h&icirc; emirler olduğu hakikatine iman etmiş bir M&uuml;sl&uuml;man g&ouml;z&uuml;yle bu meseleye bakacak olursak şunu s&ouml;ylememiz gerekir: Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a belirtildiği &uuml;zere Hz. İsa ve Hz. Musa <em>aleyhum&#39;us-sel&acirc;m</em>, Allah Teal&acirc; tarafından g&ouml;nderilmiş hak peygamberler olup İncil ve Tevrat&rsquo;la gelmiş ve insanları eşi ve ortağı olmayan Allah&rsquo;a, kendi peygamberliklerine, kıyamete, cennet ve cehennemin hak olduğuna ve diğer gayb&icirc; hususlara imanda bulunmaya davet etmiş ve bu c&uuml;mleden olmak &uuml;zere y&uuml;ce islam peygamberi Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın kendilerinden sonra zuhur edip peygamberlikle geleceğini de yine kendi &uuml;mmetlerine bildirmişlerdir. Binaenaleyh, aynı ilahi menb&acirc;dan kaynaklanması ve aynı ilahi hedefleri g&ouml;zetiyor bulunması cihetiyle bu &uuml;&ccedil; ilahi dinin bir&ccedil;ok ortak ve benzer y&ouml;nler taşıyor olması gayet tabii olduğu gibi, zaruridir de. Nitekim olaya ş&ouml;yle bir g&ouml;z atılacak olursa Allah&rsquo;a iman, ahirete, kıyamete ve peygamberlerin hakkaniyetine inanma ve Kur&rsquo;an, İncil ve Tevrat&rsquo;ta isimleri ge&ccedil;en hak peygamberlere iman etme gibi bir&ccedil;ok m&uuml;şterekler taşıdığı kolayca g&ouml;r&uuml;l&uuml;r. Her &uuml;&ccedil; dinin mensupları, yekdiğerinden etkilenmeden ve sadece kendi kitaplarının emir ve beyanları gereği bu hakikatlere inanır ve bunları gayet iyi bilirler.bu nedenledir ki Mehdilik gibi &ouml;nemli bir gayb&icirc; haberin, Kur&rsquo;an&rsquo;da olduğu gibi, diğer sem&acirc;v&icirc; dinlerin kitaplarında da belirtilmiş bulunması gayet tabiidir aslında; nitekim a&ccedil;ıklamasına daha &ouml;nce de değindiğimiz gibi, Kur&rsquo;an-ı Kerim&rsquo;de de buna işaretle ş&ouml;yle buyrulmaktadır:( 65,4. satır)</p>\n\n<p>\n	Ne var ki islam diniyle Hırıstiyanlık ve Yahudilik dinleri arasında bug&uuml;n &ccedil;ok &ouml;nemli bir fark vardır ki, o da, bu iki dinin kitabının tahrife uğranması, son kitap olan Kur&rsquo;an&rsquo;ın ise her nevi tahrif ve bozulmadan korunmuş olmasıdır. Aynı şekilde, islam peygamberine ait nice hadislerin tevat&uuml;r veya muhtelif g&uuml;&ccedil;l&uuml; karineler vasıtasıyla o hazrete ait s&ouml;zler olduğunu ispatlamak kabildir bug&uuml;n.Oysa Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a nazil olmuş bulunan ve Allah&rsquo;ın vahyi olan Tevrat&rsquo;la İncil&rsquo;in aslı bug&uuml;n mevcut değildir ve maalesef yine bu dinlerin mensupları tarafından tahrife uğramış bulunmaktadır. Nitekim bug&uuml;n Tevrat&rsquo;la İncil&rsquo;de; semavi bir kitabın vah&icirc; muhtevasıyla asla bağdaşmayan ve hi&ccedil;bir senediyet de taşımayan bozulma ve tahriflere sık sık rastlanabilmektedir. Binaenaleyh bug&uuml;nk&uuml; Tevrat ve İncil&rsquo;deki metinlerin hangisinin ger&ccedil;ek ilahi vahy ve hangisinin sonradan uydurma ve tahrif olduğu konusunda başvurulabilecek yegane g&uuml;venilir kaynak, Kur&rsquo;an-ı Kerim&rsquo;le kat&rsquo;i s&uuml;nnetten ibarettir. Bu nedenle, Kur&rsquo;an-ı Kerim&rsquo;deki bir mevzuya aynen veya az bir farkla Tevrat ve İncil&rsquo;de de rastlanılması halinde bir M&uuml;sl&uuml;man i&ccedil;in bunun anlamı; o metnin ilahi vahy olup her &uuml;&ccedil; peygamber tarafından tebliğ edildiği ve insanların kaderi &uuml;zerindeki etki ve &ouml;nemi nedeniyle ilahi peygamberlerin m&uuml;şterek tebliğ ekseninde yer aldığıdır. Daha &ouml;nce de belirttiğimiz &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayet ve hadisler de, Kur&rsquo;an ve kat&rsquo;i s&uuml;nnetle sabit olup bu konudaki hadisler &ccedil;eşitli islam mezhepleri nezdinde m&uuml;tevatir ve sahihtirler ve bunlara iman da, y&uuml;ce islam dininin zaruri şartlarından ve elzem inan&ccedil;larından sayılır.</p>\n\n<h3>\n	Mehdiliği İnkar Hadisesinin Diğer Nedenleri</h3>\n\n<p>\n	M&uuml;steşrikler ve doğu beldelerindeki yerli taklit&ccedil;ilerden başka, Mehdilik inancını inkar etme şeklinde tezah&uuml;r eden bu yeni bidatın iki nedeni daha var ki bunları kısaca:</p>\n\n<p>\n	1- Ehl-i Beyt-i Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın mutahhar yolu ve s&uuml;nnet-i nebeviyyeye teslimiyet olan Şia mektebini sindirmeye y&ouml;nelik siyasi emeller.&rdquo;</p>\n\n<p>\n	2- İman zaafı ve &ccedil;ağdaş entellekt&uuml;el hastalıkların başında gelen &ldquo;gayba iman edememe ve bu hususta Allah Teal&acirc;&rsquo;ya karşı tam bir teslimiyet g&ouml;stermeme&rdquo; bedbahtlığı.&rdquo;şeklinde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r. Bahsimizi daha fazla genişletmemek i&ccedil;in bu iki fakt&ouml;r &uuml;zerindeki incelememizi bir başka fırsata tevdi ediyoruz.</p>\n\n<h3>\n	&Ccedil;eşitli Şartlar Altında Hz. Mehdi<strong> (a.s)</strong>&rsquo;a İmanma Olayı</h3>\n\n<p>\n	Daha &ouml;nce de vurguladığımız gibi islam &uuml;lkelrindeki kimi yazarlar, şarkiyat&ccedil;ı oryantalistleri taklit ederek <strong>Mehdi</strong> inancının, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının arzu ve emellerinin ger&ccedil;ekleşmesi yolunda bir temenni olduğu tahrifatına destek vermiş ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının zalim halifelerin zul&uuml;m ve baskısı altında bulundukları ve bu durumu değiştirebilmek i&ccedil;in ellerinden de hi&ccedil;bir şey gelmediğinden, &uuml;mitsizliğe kapılmamak ve morallerini yitirmemek amacıyla b&ouml;yle bir temenniyle teselli bulduklarını iddia etmişlerdir ki, g&uuml;n&uuml;m&uuml;zde bu tahrifatın belirgin isimlerinden biri, isminin &ouml;n&uuml;ne &ccedil;eşitli &uuml;nvanlar da eklemiş bulunan sayın Fığlalı efendidir.</p>\n\n<p>\n	Halbuki, Mehdilik inancı sadece Ehl-i Beyt taraftarlarına, sadece Şiaya veya sadece S&uuml;nniye mahsus bir inan&ccedil; olmayıp b&uuml;t&uuml;n M&uuml;sl&uuml;manların ortak akidesi ve en g&uuml;&ccedil;l&uuml; inan&ccedil;larındandır. Nitekim ister egemen g&uuml;&ccedil;lerin yanında yer alıp onları destekleyenler, ister Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;nın hakkani-yetini savunup onların iktidarda olması gerektiğine inanarak bu y&uuml;zden &ccedil;eşitli baskı ve zul&uuml;mlere muhatap olanlar hi&ccedil;bir zaman Mehdilik inancını inkar veya tekelleştirme yoluna gitmemiş, her iki akım da bu islam&icirc; inancı kabul ettiklerini daima a&ccedil;ıklamış, bildirmişlerdir. Kaldı ki Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarları ve Şia, tarih boyunca her zaman ve aralıksız olarak egemen g&uuml;&ccedil;lerin baskısı altında bulunmuş değildirler; bilakis, Safeviler d&ouml;neminde olduğu gibi onlar da kimi zaman iktidar olmuş ve h&uuml;kumeti ellerinde bulundurmuşlardır, ama yine de Mehdilik inancı onlarda da zerrece zaafa uğramamış, bu inan&ccedil;ta gevşeme-mişlerdir. Hatta sonu&ccedil; bunun tam tersi olmuş ve şia uleması bu d&ouml;nemde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili değerler eserler yazabilme fırsatına kavuşmuştur. B&uuml;t&uuml;n bunlar bir tarafa, esasen bu t&uuml;r iddia ve yorumlar temelinden batıldır aslında; &ccedil;&uuml;nk&uuml; bu durumda Allah&rsquo;a, ahirete, hesap g&uuml;n&uuml;ne, cennet ve cehenneme inanmanın da sosyal ve siyasi zorluklar ve &ccedil;etin şartların bir &uuml;r&uuml;n&uuml; olduğunu s&ouml;ylemek gerekecektir, zira bu inan&ccedil;lar i&ccedil;in de aynı yorumu yapmak ve &ldquo;fakir ve zul&uuml;m altındaki insanlar haklarını elde edemedikleri ve g&uuml;&ccedil;l&uuml; zalimlerden haklarını alamadıkları i&ccedil;in kendilerine teselli ve moral vermek amacıyla bu inan&ccedil;ları zihinlerinde kurup hayal etmiş ve zalim zenginlerin cehenneme, mazlum fakirlerle yoksulların ise cennete girmesini sağlayacak bir tanrıya inanma ihtiyacı hissetmişlerdir&rdquo; demek m&uuml;mk&uuml;nd&uuml;r. Nitekim bazı batılı felsefeciler aynı batıl yorumdan hareketle b&ouml;yle akımlar bile oluşturmuşlardır. Oysa ki insan topluluklarında Allah&rsquo;a ve gayba iman olayının, Allah&rsquo;ın g&ouml;nderdiği peygamberlerin tebliğleri neticesinde k&ouml;kleşip ger&ccedil;ekleştiği ve onların g&ouml;sterdiği mucizelerle pekişip g&uuml;&ccedil;lendiği herkes&ccedil;e bilinmektedir bug&uuml;n.</p>\n\n<p>\n	Evet; Allah Teala gaflete kapılan ve kibirlenen insanları kendisine getirmek ve Y&uuml;ce Yaratıcılarının sonsuz g&uuml;&ccedil; ve kudretine iman edip isyan ve tuğyandan vazge&ccedil;melerini sağlamak i&ccedil;in kimi zaman onları zor şartlar altına sokmaktadır; Kur&rsquo;an-ı Kerim&rsquo;de de buyrulduğu &uuml;zere: &ldquo;(arap&ccedil;a s:66, sondan 4. satır) Binaenaleyh zor şartlar, Allah&rsquo;a ve gayba iman gibi, peygamberlerin davetinin temelini teşkil eden hakikatlara inanma yolunda uygun bir ortamdır sadece. Nitekim Allah Teala da peygamberlerini a&ccedil;ık deliller, burhanlar ve mucizelerle g&ouml;nderdiği zaman, halkın inanmasını kolaylaştırmak i&ccedil;in bizzat bu t&uuml;r ortamlar yaratmaktadır. <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayı da bunun gibidir; Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> efendimiz Kur&rsquo;an ayetleri ışığında hakikati tebliğ edip &ldquo;yery&uuml;z&uuml; zul&uuml;m ve k&ouml;t&uuml;lekle dolunca, onu adalet ve doğrulukla dolduracak bir <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdelemiş bulunmaktadır ki insanların sosyal ve siyasi a&ccedil;ıdan &ccedil;etin şartlarda bulundukları d&ouml;nemlerde bu inanca daha fazla sarılmaları ve o hazretin zuhurunu daha bir iştiyak ve vecdle beklemeleri gayet doğal bir hadisedir.Ama ister zor, ister rahat şartlarda olsun; insanların <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmalarının nedeni bu şartlar değil, bizzat Kur&rsquo;an ve Allah&rsquo;ın Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından yapılan il&acirc;hi tebliğ ve bildirilen sağlam haberdir; şartlar ve mekanların rol&uuml; ise ancak bu habere duyulan inan&ccedil; ve o hazrete beslenen ilgiyi tahrik edip pekiştirmekten ibarettir.Nitekim ge&ccedil;miş &uuml;mmetlerin Allah Teal&acirc;&rsquo;ya ve gayba imanlarının nedeni de şu veya bu şartlar değil, peygamberlerin tebliğleri ve ulaştırdıkları mesaj, verdikleri haber ve g&ouml;sterdikleri mucizelerdir.</p>\n\n<p>\n	Buraya kadar yapılan incelemeyi &ouml;zetlemek istersek şu noktalar ortaya &ccedil;ıkar:</p>\n\n<p>\n	İslam inan&ccedil;ları arasında en belirgin ve en tanınmış olanlarından biri de <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a zuhuru ve kıyamı inancıdır. Kitap ve s&uuml;nnette belirtilmiş ve alametleri b&uuml;t&uuml;n teferruatlarıyla bildirilmiş olan bu muazzam hakikat b&uuml;t&uuml;n islam mezheplerinin ulemasınca ittifak olunan nadir konulardan olup, islam d&uuml;şmanları ve d&uuml;nya istikbarı i&ccedil;in korkulu bir r&uuml;ya sayıldığından &ouml;tedenberi yozlaştırılmaya &ccedil;alışılmış; bilhassa yakın &ccedil;ağlarda, g&uuml;n&uuml;m&uuml;zdeki canlı &ouml;rneklerinden de anlaşılacağı &uuml;zere şarkiyat&ccedil;ılar olarak bilinen Avrupalı doğu uzmanları olan oryantalistler tarafından inkarına kalkışılmış ve bu batılı entellekt&uuml;ellerin islam &uuml;lkelerindeki taklit&ccedil;ileri tarafından M&uuml;sl&uuml;man-ların zihni bulandırılarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ger&ccedil;eği etrafında ş&uuml;pheler oluşturulmak istenmiştir ki bu meşum girişimler g&uuml;n&uuml;m&uuml;zde daha bir yoğunluk kazanmış durumdadır.</p>\n\n<p>\n	Bu konunun devamında İmamiye mektebi a&ccedil;ısından Mehdilik olayını inceleyecek ve bu a&ccedil;ıdan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliği ve gaybetin felsefesini ele alacağız inşaallah.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bakara, 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Saf, 6.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - İsr&acirc;, 4-5.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Rum 1-3.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Fadlullah b. Ruzbehan-i Hunci-i İsfehani (&ouml;: 927 Hicri) gibi ki, &ccedil;ok mutaassıp bir s&uuml;nni olmasına rağmen &ldquo;Vesilet-ul Hadim ile-l Mahdum&rdquo; adlı kitabında beklenen Mehdi&rsquo;nin, Muhammed b. Hasan-ul Askeri olduğunu itifar ediyor. Daha fazla a&ccedil;ıklama i&ccedil;in Resul Caferiyan tarafından tadvin edilen bu kitabın mukaddimesinin &ldquo;Oniki İmam S&uuml;nnilerinin ortaya &ccedil;ıkma zemineleri&rdquo; faslına m&uuml;racaat edilebilir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Enbiya/105-106.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Yukarıdaki c&uuml;mleler, 1878 miladisinde Londra&rsquo;da mukaddes kitapları yabancı dillere &ccedil;evirme heyeti tarafından Fars&ccedil;aya &ccedil;evrilen Tevrat&rsquo;tan aldık.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Mecma-ul Beyan tefsiri, Saff suresinin 9. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Tefsir-i Burhan, c.2, s.121.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Mecma-ul Beyan, Tevbe suresinin 33. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">*</a> Bu isimlerden bazıları, aynı zamanda Hz. Resulullah&rsquo;ın da (s.a.a) sahabesidir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a> - Muttaki Hindi, &ldquo;el-Burhan fi Alamet-i Mehdiyyi Ahir-iz Zaman&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[14]</a> - Ae.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[15]</a> - el-Elban&icirc; Havl-el Mehdi: 644. -Temedd&uuml;n-&uuml;l İslam&icirc; dergisinin yayınladığı bir makaledir- Dimeşk, yıl: 22 Zilkaade / 1271 hicri.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a> - İbn-i Hacer-i Meysemi, &ldquo;Sevaik-ul Muhrika, s.165, dipnot:1.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a> - Sıddık Gumari, İbraz-ul Vehm-il Meknun min Kelam-i İbn-il Haldun.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a> - Difa-un anil K&acirc;fi&rsquo;den naklen, c.1, s.221.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[19]</a> - Sebki, Tabakat-uş Şafiiyye, c.4, s.188. Dr. Takiyyuddin en Nedv&icirc;. İlm-i Rical-il Hadis&rsquo;ten naklen, s.125.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[20]</a>- Mak&acirc;til-ut Talibiyn, s: 193</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[21]</a> - Dairet-ul Maarif-il İslamiyye, 2, 562 (arap&ccedil;a terc&uuml;mesinden)</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[22]</a> - Dairet-ul Maarif-il İslamiyye, c.6, s.1-2.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[23]</a> - Dairet-ul Maarif-il İslamiyye, 6, 276 (arap&ccedil;asından).</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[24]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.277.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[25]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.282.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[26]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.562.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[27]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.564.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[28]</a> - Dairet-ul Maarif-il İslamiyye, c.3, s.694.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[29]</a>- el-Akide Veşşeri&acirc;t-i fi İslam: Godizhıeır, fars&ccedil;a. terc: M. Yusuf Musev&icirc;, Ali Hasan Abudlkadir, Abdulaziz Abdulhak, 1959 2. baskı, Mısır: Dar&rsquo;ul kitab&rsquo;ul Hadisiye ve: Bağdad, Mektebet-ul Musenn&acirc;, s: 83.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[30]</a> - Said Eyyub&rsquo;un &ldquo;Akidet-ul Mesih-id Deccal&rdquo; adlı kitabından, s.361 naklen.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[31]</a>- Bkz: &Ccedil;ağımızda Hik&acirc;di İslam Mezhepleri, s: 266, 288</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[32]</a> - Bu arada yeri gelmişken ric&rsquo;atin fer&rsquo;i, Mehdilik inancınınsa Şi&acirc;&rsquo;nın vazge&ccedil;ilmez asl&icirc; akidelerinden olduğunu ve ric&rsquo;atin tezyifiyle Mehdiliğin tezyifi sonucuna gidilmeyeceğini de hemen belirtelim. Kaldı ki ric&rsquo;at inancı hakkında Kur&rsquo;an&rsquo;da, muteber Şi&acirc; ve Ehl-i S&uuml;nnet kaynaklarında yeterlice delil vardır.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[33]</a> - Ahmet b. Muhammed b. Es-Sıddık el-Gemari İbraz-ul Vehm min Kelam İbn-i Haldun.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[34]</a> - Cezeri Dimeşki Şafii Esm-el Menakib, s.165-168.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">*</a> - T&uuml;rk&ccedil;ede yanlış telaffuzla &ldquo;dalle&rdquo; denilen &ldquo;sapmış fırka&rdquo;lar. Dalalet (-zelalet) ten t&uuml;remiştir.</p>\n	</div>\n</div>','İmam Mehdi (a.s) Hakkında Müslümanların ittifakı','','trash','open','open','','imam-mehdi-a-s-hakkinda-muslumanlarin-ittifaki__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2581',0,'post','',0),(2582,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<p align=\"right\">\n	Fahrettin G&uuml;ven</p>\n\n<p>\n	Kur&rsquo;an ve s&uuml;nnette yer alan delillerin yanısıra Ehl-i Beyt&rsquo;i tanımanın yollarından biri de tevhit, n&uuml;b&uuml;vvet, fıkıh, tefsir ve ahlak gibi &ccedil;eşitli konularda onlardan bize ulaşan s&ouml;zlerdir. Burada bu s&ouml;zlerden bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturan dua&rdquo; ve m&uuml;nacatlara işaret etmek istiyoruz. <em>Sahife-i Seccadiye</em>, <em>Mefatih-ul Cinan</em>, <em>Misbah-ul Muteheccid</em>, <em>İkbal-ul Ama&rsquo;l </em>ve <em>Sahife-i Meh-diyye </em>gibi kitaplarda kayıtlı olan bu du&acirc;lar incelendiğinde Ehl-i Beyt&nbsp; İmamlarının bu du&acirc;larda tevhid, ahlak&icirc; erdemler, toplumsal ilişkiler ve insan&icirc; tekam&uuml;l gibi konuları işlediklerini ve bu konularda fevkalade y&uuml;ce beyan ve &ouml;ğretiler beyan ettiklerini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	&Ouml;yle ki, bu y&uuml;ce &ouml;ğretilerin &ouml;rneğini Kur&rsquo;an ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&ouml;zlerinden başka hi&ccedil; bir yerde bulamayız.</p>\n\n<p>\n	Bu, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın başkalarının asla kavuşamayacağı ilah&icirc; makamlara sahip olup Allah indinden verilen vehbi ilime sahip olduklarını ortaya koymaktadır.</p>\n\n<p>\n	&Ouml;ten yandan Ehl-i Beyt İmamlarının bu duaları halka &ouml;ğretmeleri onların insanları Allah yoluna hidayet etme ve terbiye etme vazifesini &uuml;stlendiklerini de g&ouml;sterir. &Ccedil;&uuml;nk&uuml; bu dualar, hem &ouml;ğreticidir hem de dolaylı pratik tavsiye ve telkinler i&ccedil;ermesi, ruhta bıraktığı k&ouml;kl&uuml; etki hasebiyle de eğiticilik y&ouml;n&uuml;nden eşsiz bir &ouml;nem ve &ouml;zelliğe sahiptir.</p>\n\n<p>\n	Bizler bu du&acirc;ları okumak ve yaşamakla Allah&rsquo;a yaklaşabilir, y&uuml;ce irfan&icirc; bilgilere erişebilir ve ruh&icirc; erdemlerimizi artırarak derun&icirc; &ccedil;ekişmelerimizi yok edebiliriz.</p>\n\n<p>\n	Elbette, bu dualardan her biri insanın bulunduğu marifet ve kemal seviyesi ve &ccedil;eşitli hallerinden &ouml;ncelikle belli birine hitap etmekte ve eğiticilik y&ouml;n&uuml;nden belirli bir gayeyi g&uuml;tmekteler. Kelime ve c&uuml;mlelerin di-zilişi ve du&acirc;nın b&ouml;l&uuml;mleri arasındaki tertip, du&acirc; edenin d&uuml;zenli bir fikr&icirc; ve ruh&icirc; akımı ge&ccedil;irerek ruh&icirc; ve manevi kemal ve marifete ulaşmasını sağlayacak şekildedir. Bu y&uuml;zden bu dualardan daha iyi yararlanmak i&ccedil;in kendi ruh&icirc; ve ahlak&icirc; yapımıza uygun ve yatkın bir duayı okumamız daha faydalı olur. Ger&ccedil;i bu duaların her biri insan i&ccedil;in sayısız faydaları i&ccedil;ermektedir.</p>\n\n<p>\n	Bu du&acirc;ların her birinin hangi gayeyle inşa olunduğunu ve ne gibi y&uuml;ce &ouml;ğretilere sahip olduğunu a&ccedil;ıklamak uzun bir incelemeye konu olabilecek mustakil bir mevzudur. Bizim buradaki hedefimiz Ehl-i Beyt&rsquo;in fazilet ve &ouml;ğretileriyle aşina olmak isteyenlerin İmam Zeyn&rsquo;&uuml;l-Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;larını i&ccedil;eren Sahife-i Seccadiye, <strong>Hz. Mehdi</strong>-&rsquo;nin du&acirc;larını i&ccedil;eren Sahife-i Mehdiyye&rsquo;ye ve &ccedil;eşitli İmamların du&acirc;larını i&ccedil;eren İkbal-ul A&rsquo;mal gibi kitaplara m&uuml;racaat edebileceklerini dile getirmek ve bu dualardan bazı &ouml;rnekler sunmaktır.</p>\n\n<p>\n	Burada yeri gelmişken Sorbon &Uuml;niversitesi Şia bilimcisi Prof. Henry Corbin&rsquo;in Merhum Allame Tabataba&icirc; ile iki yıllık muzakerelerinden sonra <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmanın &ouml;nemi ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;ları hakkındaki s&ouml;z ve duygularını Merhum Allame Tabataba&icirc;&rsquo;den naklen zikretmek istiyoruz. Merhum Allame, Corbin hakkında ş&ouml;yle demiştir:</p>\n\n<p>\n	Corbin: &ldquo;D&uuml;nyada canlı ve dinamik bir mezhep varsa o da Şiiliktir.&rdquo; diyordu. &ldquo;&Ccedil;&uuml;nk&uuml; Şia, yaşayan bir İmamın var olduğuna ve bunun gerekliliğine inanıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancı, Şiiliği s&uuml;rekli canlı ve diri tutmaktadır.&rdquo; diyordu. &ldquo;Yahudilikte gayb alemiyle olan irtabat, Hz. Musa&rsquo;nın &ouml;l&uuml;m&uuml;yle kesildi; Hıristiyanlıkta Hz. İsa&rsquo;nın &ouml;l&uuml;m&uuml;yle bu bağ koptu; M&uuml;sl&uuml;manların diğer fırkaları da Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in vefatıyla aynı duruma d&uuml;şt&uuml;ler. Ama Şia, gayb alemiyel irtibatta olan &ldquo;<strong>İmam</strong>&rdquo; ve &ldquo;<strong>Veli</strong>&rdquo;nin sağ olması gerektiğine inanarak bu irtibatı s&uuml;rekli korumuştur.&rdquo; Corbin, &ouml;zellikle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancından &ccedil;ok etkilenmiş ve b&uuml;y&uuml;k bir ruhi inkılaba uğramıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duaları i&ccedil;eren &ldquo;Sahife-i Mehdiye&rdquo; ile İmam Zeyn&uuml;l Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duları i&ccedil;eren &ldquo;Sahife-i Seccadiye&rdquo;yi &ccedil;ok okur ve onlardaki duaların y&uuml;ce i&ccedil;eriklerinin etkisinde kalarak ağlardı.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şimdi ise &ouml;rnek olarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;zel naibleri aracılığıyla m&uuml;minlere &ouml;ğrettiği dualardan bazı &ouml;rnekleri birlikte okuyalım.</p>\n\n<h2>\n	D&uuml;nya ve Ahiret İşleriyle İlgili Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, bize, sana itaat etmek muvaffakiyetini, isyandan uzaklaşmayı, niyetin doğruluğunu ve ihtiramları korunması gereken kimseleri tanımayı ihsan et; bize hidayete erişmek ve ona sabit kalmakla ikramda bulun; dillerimizi doğruluk ve hikmetle g&uuml;&ccedil;lendir; kalplerimizi ilim ve m&acirc;rifetle doldur; karınlarımızı haramdan ve ş&uuml;pheli şeylerden arıt; ellerimizi zul&uuml;m ve tecav&uuml;zden alıkoy; g&ouml;zlerimizi k&ouml;t&uuml;l&uuml;klerden ve hıyanetten koru; kulaklarımızı boş s&ouml;z ve gıybete kapat.</p>\n\n<p>\n	Alimlerimize, d&uuml;nyaya d&uuml;şk&uuml;n olmamayı ve hayırseverliği; &ouml;ğrencilere ciddi &ccedil;alışmayı ve rağbeti; dinleyenlere uymayı ve &ouml;ğ&uuml;t almayı ihsan et.</p>\n\n<p>\n	M&uuml;sl&uuml;manların hastalarına şifa ve rahatlık, &ouml;l&uuml;lerine şefkat ve rahmet, yaşlılarımıza vakar ve ağır başlılık, gen&ccedil;lerimize hakka d&ouml;n&uuml;ş ve t&ouml;vbe, kadınlarımıza haya ve iffet, zenginlerimize al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ve c&ouml;mertlik, fakirlerimize sabır ve kanaat l&uuml;tfet.</p>\n\n<p>\n	Gazilere galibiyet, tutsaklara kurtuluş, emir sahiplerine adalet ve şefkat, emir altındakilere (halka) insaf ve g&uuml;zel huy nasip et.</p>\n\n<p>\n	Hacılara, ziyaret&ccedil;ilere, yol azıkları ve nafakalarını bereketli kıl; onlara farz kıldığın hac ve umreyi eda etmelerini m&uuml;yesser eyle; ey merhametlilerin en merhametlisi, fazlın ve rahmetinle dualarımızı kabul buyur.&rdquo;</p>\n\n<h2>\n	Al-i Yasin Duasıyla Meşhur Olan Peygamber ve Ehl-i Beyt&rsquo;ine Salavat G&ouml;nderme Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Selam olsun Al-i Yasin&rsquo;e (Hz. Muhammed&rsquo;in Ehl-i Beyt&rsquo;ine); selam olsun sana ey Allah&rsquo;ın davet&ccedil;isi ve ayetlerinin mazharı; selam olsun sana ey Allah&rsquo;ın rahmet kapısı ve O&rsquo;nun dininin koruyucusu; selam olsun sana ey Allah&rsquo;ın halifesi ve hakkın yardımcısı; selam olsun sana ey Allah&rsquo;ın h&uuml;cceti ve iradesinin (rızasının) kılavuzu.</p>\n\n<p>\n	Selam olsun sana ey Allah&rsquo;ın kitabını okuyan ve onu a&ccedil;ıklayan; selam olsun sana gece ve g&uuml;nd&uuml;z saatlerinde; selam olsun sana ey Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti; selam olsun sana ey Allah&rsquo;ın ruhlar aleminde kullardan aldığı ve sağlamlaştırdığı misakı; selam olsun sana ey Allah&rsquo;ın kefil olduğu vaadi.</p>\n\n<p>\n	Selam olsun sana ey dikilmiş bayrak, bağışlanmış ilim, halkın sığınağı, Allah&rsquo;ın geniş rahmeti ve kesin olan vaadi.</p>\n\n<p>\n	Selam olsun sana kalktığında ve oturduğunda, selam olsun sana (Kur&rsquo;an) okuyup a&ccedil;ıkladığında, namaz kılıp ve kunut tuttuğunda, r&uuml;ku ve secde ettiğinde; selam olsun sana la ilahe illallah ve Allah-u Ekber dediğinde, selam olsun sana, hamd ettiğinde ve mağfiret dilediğinde; selam olsun sana sabahladığında ve akşamladığında; selam olsun sana gecenin karanlığında ve g&uuml;nd&uuml;z&uuml;n aydınlığında.</p>\n\n<p>\n	Selam olsun sana ey g&uuml;ven kaynağı İmam; selam olsun sana her halinde ey &uuml;mit kaynağı olan &ouml;nc&uuml;.</p>\n\n<p>\n	Ey velim. Sen şahit ol ki, ş&uuml;phesiz ben Allah&rsquo;tan başka bir ilahın olmadığına, O&rsquo;nun tek olup ortağı bulunmadığına, Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna, ondan ve Ehl-i Beyt&rsquo;inden başka bir habibin ol-madığına tanıklık ediyorum.</p>\n\n<p>\n	Sen ey velim! Sen şahit ol ki, Emir-ul M&uuml;minin Ali, Hasan, H&uuml;seyn, Ali b. H&uuml;seyn, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali Allah&rsquo;ın h&uuml;ccetleridir; senin de Allah&rsquo;ın h&uuml;cceti olduğuna şehadet ediyorum.</p>\n\n<p>\n	Yine şehadet ediyorum ki, &ouml;l&uuml;m haktır, nekir ve m&uuml;nker haktır, (&ouml;ld&uuml;kten sonra) haşrolmak haktır, sırat haktır, mizan (terazi) haktır, dirilmek haktır, hesap haktır, cennet ve cehennem haktır, cennetle m&uuml;jdelenmek ve cehennemle korkutulmak haktır.</p>\n\n<p>\n	Ey velim! Sizinle muhalefet eden bedbaht olmuştur, size itaat eden mutluluğa ermiştir. &Ouml;yleyse seni şahit kıldığım şeyde tanıklık et. Ben senin dostunum, d&uuml;şmanından uzağım. Sizin razı olduğunuz şey haktır, sevmediğiniz şey batıldır, emrettiğiniz şey maruftur (iyi ameldir) ve sakındırdığınız şey ise m&uuml;nkerdir.</p>\n\n<p>\n	Ey velim! Ben ortağı olmayıp tek olan Allah&rsquo;a, O&rsquo;nun el&ccedil;isine (Peygambere), Emir-ul M&uuml;minin&rsquo;e ve sizin hepinize evvelinizden sonuncunuza dek iman etmişim, yardımım sizin i&ccedil;in hazırdır, dostluğum size halistir. Amin; ya Rabbel alemin. (Ya Rab! Bu dualarımı kabul buyur).&rdquo;</p>\n\n<h2>\n	Bu Ziyaretten Sonraki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, rahmetinin Peygamberi ve nurunun kelimesi olan Mu-hammed&rsquo;e rahmet et. Kalbimi yakin, g&ouml;ğs&uuml;m&uuml; iman, fikrimi sebat, azmimi ilim, kuvvetimi amel, dilimi doğruluk, dinimi katından olan ba-siret, g&ouml;z&uuml;m&uuml; ziya (ışık), kulağımı hikmet, dostluğumu Muhammed ve &Acirc;l-i Muhammed&rsquo;e dostluk ve velayet nuruyla doldur; ki sana kavuşarak ahd ve misakına vefa etmiş olayım da rahmetin beni sarmış olsun; Ey Mevla! Ey &ouml;v&uuml;lm&uuml;ş!</p>\n\n<p>\n	Allah&rsquo;ım! Yery&uuml;z&uuml;ndeki h&uuml;ccetin, beldelerinde halifen, halkı yoluna &ccedil;ağıran, adaleti uygulamaya davet eden, halkı emrine sevk eden, m&uuml;&rsquo; minlerin velisi olan, kafirleri yok eden, karanlıkları aydınlatan, hakkı aşikar kılan, hikmet ve doğruyla konuşan, yery&uuml;z&uuml;ndeki kelimen olan, korkarak emrini bekleyen, şefkatli veli, kurtuluş gemisi, hidayet nişanesi, ve halkın g&ouml;z&uuml;n&uuml;n nuru olan ve (İmamet) ridasını giyen, &uuml;z&uuml;nt&uuml;leri gideren, d&uuml;nyayı zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracak olan Muhammed b. Hasan&rsquo;a (<strong>Hz. Mehdi</strong>&rsquo;ye) &ouml;zel rahmetinle rahmet eyle. Ş&uuml;phesiz sen her şeye kadirsin.</p>\n\n<p>\n	Allah&rsquo;ım, evliyanın soyundan olan veline salat g&ouml;nder; o evliya ki, onların itaatını farz ettin, onların hakkını gerekli kıldın, &ccedil;irkinliği onlardan giderdin ve onları arındırdın. Allah&rsquo;ım, ona yardımda bulun, onunla dinine yardım et, yine onunla dostlarına, Şiilerine ve yardımcılarına yardım et; bizi de onun yardımcılarından kıl.</p>\n\n<p>\n	Allah&rsquo;ım, onu, her asi, azgın ve b&uuml;t&uuml;n yaratıklarının şerrinden koru. Onu &ouml;n&uuml;nden, arkasından, sağından, solundan koru. Onu himaye et, k&ouml;t&uuml; bir şeyin ona ulaşmasına engel ol, onun vasıtasıyla Peygamberini ve Peygamberinin Ehl-i Beyt&rsquo;ini (onların ortaya koyduğu mektebi) koru, onunla adaletini aşik&acirc;r kıl, onu yardımınla destekle; ona yardım edene yardımda bulun, yardımlarını ondan kesenleri yardımcısız bırak; onunla k&uuml;fr&uuml;n elebaşlarını yok et; onun vasıtasıyla, yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, karasında ve denizindeki kafir ve m&uuml;nafıkları ortadan kaldır, onun vesilesiyle yery&uuml;z&uuml;n&uuml; adaletle doldur ve peygamberin olan Muhammed&rsquo;in dinini aşikar et.</p>\n\n<p>\n	Allah&rsquo;ım! Beni, onun yardımcı, Şia ve takip&ccedil;ilerinden kıl; Al-i Mu-hammed&rsquo;in arzu ettikleri ve d&uuml;şmanlarının korktukları şeyi (mevlamızın zuhuruyla) bana g&ouml;ster; ey celal ve kerem sahibi ve rahmet edenlerin en merhametlisi olan Allah, duamı kabul buyur.&rdquo;</p>\n\n<h2>\n	&Uuml;z&uuml;nt&uuml;lerin Giderilmesi Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım; bela (ve imtihan) b&uuml;y&uuml;m&uuml;ş, İmamımızın gizliliği aşik&acirc;r olmuş, umutlar kesilmiş, perdeler kalkmış, yery&uuml;z&uuml; daralarak g&ouml;ğ&uuml;n rahmeti &ouml;nlenmiş; ey Rabbim, yardım dilenilecek, kendisine şikayet g&ouml;-t&uuml;r&uuml;lecek, zorlukta ve kolaylıkta dayanılacak olan sensin.</p>\n\n<p>\n	Allah&rsquo;ım! Muhammed ve Al-i Muhammed&rsquo;e rahmet eyle, onlara itaat etmeyi bizlere farz kıldın, bu vesileyle onların makamlarını bize ta-nıttın; &ouml;yleyse onların hakkı h&uuml;rmetine g&ouml;z yumup a&ccedil;mak gibi veya daha kısa bir zamanda gam ve &uuml;z&uuml;nt&uuml;y&uuml; bizden gider.</p>\n\n<p>\n	Ey Muhammed, Ey Ali, sorunumun &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in bana yetin &ccedil;&uuml;nk&uuml; siz yeterlisiniz; bana yardım edin &ccedil;&uuml;nk&uuml; siz yardım edensiniz. Ey Mev-lam, ey zamanın sahibi olan İmam, benim feryadıma yetiş, benim feryadıma yetiş, benim feryadıma yetiş.&rdquo;</p>\n\n<h2>\n	Şerden Korunmak Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla. Ey kulların sahibi, ey k&uuml;f&uuml;r gruplarını yenilgiye uğratan, ey kapıları a&ccedil;an, ey sebepleri var eden! La ilahe illallah, Muhammed&rsquo;un Resulullah hakkı h&uuml;rmetine bizim elde etmeye kadir olmadığımız bir sebep var et. Allah&rsquo;ın salat ve selamı Mu-hammed ve O&rsquo;nun evladına olsun.&rdquo;</p>\n\n<h2>\n	Meb&rsquo;as G&uuml;n&uuml;ndeki Dua</h2>\n\n<p>\n	<strong><em>Hz. Mehdi</em></strong><em>&rsquo;nin 3. naibi olan Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh <strong>İmam Mehdi</strong>&rsquo;nin ş&ouml;yle buyurduğunu rivayet etmiştir: Recep ayının 27&rsquo;sinde on iki rekat namaz kıl, her iki rekattan sonra ş&ouml;yle de:</em></p>\n\n<p>\n	&ldquo;Hamd Allaha ki, oğul edinmemiştir, m&uuml;lk&uuml;nde ortağı yoktur ve acizlik y&uuml;z&uuml;nden kendine dost da edinmemiştir. Pek b&uuml;y&uuml;k bil O&rsquo;nu ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; de bildir.&rdquo; (İsra/111)</p>\n\n<p>\n	&ldquo;Ey &ouml;m&uuml;r boyunca azığım, ey zorlukta sahibim, ey velinimetim, ey istek anında imdat&ccedil;ım, ey ihtiya&ccedil; zamanı &ccedil;arem, ey gıyabımda koruyucum, ey yalnızlıkta bana yeterli olanım, ey tehlike anında munisim! Sen ayıbımı &ouml;rtensin; &ouml;yleyse sana hamd olsun. Sen, s&uuml;r&ccedil;memden vazge&ccedil;ensin; &ouml;yleyse &ouml;vg&uuml; sana mahsustur. Sen, yıkıldığımda &uuml;z&uuml;nt&uuml;m&uuml; giderensin; &ouml;yleyse hamd sana layıktır.</p>\n\n<p>\n	Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; ayıbımı &ouml;rt, korkuma g&uuml;ven bağışla, yanılmamı affet, g&uuml;nahlarımı bağışla, k&ouml;t&uuml;l&uuml;klerimden ge&ccedil; ve beni cennet ehlinin arasına al; cennet ehline verdiğin doğru vaad &uuml;zere.&rdquo;</p>\n\n<p>\n	<em>Namaz ve duadan sonra, Hamd, İhlas, Kafirun, Nas, Felak, Kadr sureleri ve Ayet-el K&uuml;rsiyi yedi defa oku, sonra yedi defa da ş&ouml;yle de: &ldquo;Allah, Allah, benim rabbimdir, O&rsquo;na bir şeyi ortak koşmuyorum.&rdquo; Sonra istediğin şeyi iste.</em></p>\n\n<h2>\n	Gaybet D&ouml;nemindeki Dua</h2>\n\n<p>\n	<em>Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın Gaybet-i Suğra d&ouml;nemindeki &ouml;zel naiblerinden şu duayı <strong>İmam Mehdi</strong>&rsquo;den nakletmektedir:</em></p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, kendini bana tanıt, eğer kendini bana tanıtmazsan resul&uuml;n&uuml; tanıyamam; Allah&rsquo;ım resul&uuml;n&uuml; bana tanıt, eğer resul&uuml;n&uuml; bana tanıtmazsan h&uuml;ccetini tanıyamam; Allah&rsquo;ım h&uuml;ccetini bana tanıt, eğer h&uuml;ccetini tanıtmazsan dinimden saparım; Allah&rsquo;ım cahiliye &ouml;l&uuml;m&uuml;yle beni &ouml;ld&uuml;rme; ve hidayet ettikten sonra kalbimi kaydırma.</p>\n\n<p>\n	Allah&rsquo;ım, beni hidayet etmenle Peygamberden sonra itaat etmeyi bana kıldığın farzı kabul ettim. B&ouml;ylece emir sahibi olan Emir-ul M&uuml;minin Ali&rsquo;nin, Hasan ve H&uuml;seyn&rsquo;in, Ali ve Muhammed&rsquo;in, Cafer ve Musa&rsquo;nın Ali ve Muhammed&rsquo;in, Ali ve Hasan&rsquo;ın ve <strong>H&uuml;ccet&rsquo;ul Kaim&rsquo;il Mehdi</strong>&rsquo; nin -senin selamın onların hepsine olsun- velayetlerine boyun eğdim ve onlara uydum.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse beni dininde sabit kıl, itaatinde gayretlendir, kalbimi veliyy-i emrine karşı yumuşak kıl, yaratıklarını sınadığın şeylerden beni muaf et, halktan gizlediğin ve senin izninle onlardan gayıb olan ve (zuhur etmek i&ccedil;in) emrini bekleyen veliyy-i emrine itaat etmekte beni sabit kıl. Allah&rsquo;ım, velinin işini aşik&acirc;r etmek ve gaybet perdesinden &ccedil;ıkarak kıyam etmesi i&ccedil;in izin vereceğin uygun zamanı sen (daha) iyi bilirsin. &Ouml;yleyse bu gaybete karşı beni sabırlı kıl, ki ertelediğin şeyin &ccedil;abuk olması ve &ccedil;abuklaştırdığın şeyin ertelenmesini istemiyeyim, &ouml;rtt&uuml;ğ&uuml;n şeyin perdesini kaldırmayayım, sakladığın şeyi araştırmayayım, tedbir ve kararın hususunda seninle m&uuml;nazaa etmeyeyim, &ldquo;Ni&ccedil;in, nasıl ve neden dolayı veliyy-i emrin zuhur etmiyor, oysa ki yery&uuml;z&uuml; zul&uuml;mle dolmuştur?&rdquo; demeyeyim ve b&uuml;t&uuml;n işlerimi sana bırakayım.</p>\n\n<p>\n	Allah&rsquo;ım, ben velliyy-i emrini a&ccedil;ık&ccedil;a ve emrini uyguladığı halde bana g&ouml;stermeni istiyorum. Şunu da biliyorum ki, g&uuml;&ccedil;, kudret, burhan, h&uuml;ccet (delil), meşiyyet ve irade senin elindedir. &Ouml;yleyse veliyy-i emrini, a&ccedil;ık&ccedil;a konuşabildiği, nişanelerinin belirginleştiği, sapıklığı yok edip hidayete sevkettiği ve cehaletten kurtardığı halde onu g&ouml;rebilmeyi bana ve b&uuml;t&uuml;n m&uuml;minlere nasib eyle.</p>\n\n<p>\n	Ey Rabbim, onun a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmesini muyesser eyle; onu g&ouml;rmekle bizi, g&ouml;zleri aydınlanan kimselerden kıl, bizi onun hizmetinde bulundur; onun yolu &uuml;zere &ouml;ld&uuml;r, onun grubunda haşret.</p>\n\n<p>\n	Allah&rsquo;ım onu, b&uuml;t&uuml;n yaratıklarının şerrinden koru; onu kendi korumanla, &ouml;n&uuml;nden, arkasından, sağından, solundan, yukarısından ve aşağısından koru; &ouml;yle korumakla koru ki, artık onunla koruduğun kimse yok olmaz; bu yolla da Resul&uuml;n&uuml; ve resul&uuml;n&uuml;n vasisinin yolunu sağlamlaştır.</p>\n\n<p>\n	Allah&rsquo;ım, onun &ouml;mr&uuml;n&uuml; uzat, &ouml;m&uuml;r s&uuml;resini artır, veli ve &ouml;nder kıldığın şeyde ona yardımda bulun, ona ikramını &ccedil;oğalt. &Ccedil;&uuml;nk&uuml; o doğru yol bulmuş hidayet&ccedil;i, hidayet olmuş kıyam edici, p&acirc;k, muttaki, tertemiz, (Rabbinin verdiğine) razı ve hoşnut, sabreden, &ccedil;aba g&ouml;steren ve &ccedil;ok ş&uuml;kredendir.</p>\n\n<p>\n	Allah&rsquo;ım, gaybet zamanının uzaması ve haberinin bizden kesilmesinden dolayı yakini bizden alma; onu anmayı, onu beklemeyi, ona iman etmeyi, zuhur edeceğine yakini olmayı, ona dua etmeyi, ona salat g&ouml;ndermeyi bize unutturma; gaybetinin uzamasıyla, zuhur ve kıyamından bizi umutsuz etme; onun hakkındaki yakinimizi, Resul&uuml;n&uuml;n kıyamına ve indirdiğin ayetlere olan inancımız gibi sağlam kıl. Kalplerimizi ona iman etmede g&uuml;&ccedil;l&uuml; kıl; bizi onun eliyle hidayet et, b&uuml;y&uuml;k ve doğru yola g&ouml;t&uuml;r. Bizi ona itaat etmekte g&uuml;&ccedil;l&uuml; ve ona uymakta sebatlı kıl. Yine bizi onun hizbinde, ona yardım edenler ve onun işine razı olanlar arasında kıl.</p>\n\n<p>\n	Bu inancı hayatta ve &ouml;l&uuml;m anında bizden alma; bu inan&ccedil;ta ş&uuml;phe etmediğimiz, ahdi bozmadığımız, ş&uuml;pheye kapılmadığımız ve onu yalanlamadığımız halde canımızı al.</p>\n\n<p>\n	Allah&rsquo;ım, onun ferecini yakınlaştır, yardımınla onu te&rsquo;yit et; ona yar-dım edenlere yardımda bulun, yardım etmeyerek onu yalnız bırakanları yalnız bırak; onunla d&uuml;şmanlık yapan ve onu tekzip edenlere gazap et; onunla hakkı aşikar kıl; onunla zulm&uuml; yok et; onun vesilesiyle m&uuml;min kullarını zilletten kurtar; beldeleri ihya et, azgınları &ouml;ld&uuml;r, dalalet başlarını kır, zalim ve kafirleri zelil et, m&uuml;nafıkları, ahdi bozanları ve yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, denizinde ve karasında, dağında ve ova-sında olan b&uuml;t&uuml;n m&uuml;lhitleri (kafirleri) yok et; ta ki, onlardan hi&ccedil; kimse ve hi&ccedil; bir eser baki kalmasın. Beldelerini onlardan temizle ve kullarının g&ouml;n&uuml;llerine, onların yok olmasıyla şifa ver.</p>\n\n<p>\n	Onun vesileyle dininden mahvolanı yenile, h&uuml;km&uuml;nden ve dininden değişeni ıslah et; ta ki, onun vesilesi ve onun eliyle dinin yepyeni olsun; onda hi&ccedil; bir eğrilik ve bid&rsquo;at kalmasın; &ouml;yle ki, onun uyguladığı adalet ile kafirlerin ateşlerini s&ouml;nd&uuml;resin. Ş&uuml;phesiz o, kendin i&ccedil;in halis kıldığın (se&ccedil;tiğin), dininin yardımı i&ccedil;in razı olduğun, ilminle se&ccedil;tiğin, g&uuml;nahlardan koruduğun, eksikliklerden m&uuml;nezzeh ettiğin, gizlilere vakıf kıldığın, kendisine nimet verdiğin ve pisliklerden arıttığın kulundur.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse ona, onun tertemiz olan babalarına ve se&ccedil;kin şiilerine salat g&ouml;nder, onları en &uuml;st&uuml;n arzularına ulaştır ve bu duayı bizden, her &ccedil;eşit ş&uuml;phe, riya ve ş&ouml;hretten halis kıl; ta ki, bu du&acirc; vasıtasıyla senden başkasını kastetmeyelim ve senin rızandan başkasını istemeyelim.</p>\n\n<p>\n	Ey Allah; Peygamberimizi yitirmiş olmamızı, velimizin (&ouml;nderimizin) gaybetini, zamanın bize olan zorluğunu, fitnelerin &uuml;zerimize &ccedil;&ouml;kmesini, d&uuml;şmanların bize karşı birbirlerine destek olmalarını, onların &ccedil;ok bizim ise sayımızın az olmasını sana şikayet ediyoruz. Allah&rsquo;ım, &ouml;yleyse onu, acil bir zafer, senden taraf g&uuml;&ccedil;l&uuml; bir yardım ve adalet&ccedil;i bir İmamın zuhuruyla gider; ey alemlerin Rabbi olan hakkın ilahı!</p>\n\n<p>\n	Allah&rsquo;ım, adaletini kullarının arasında aşikar etmede ve beldelerindeki d&uuml;şmanlarını &ouml;ld&uuml;rmede kendi veline izin vermeni istiyoruz; ta ki, zul&uuml;m i&ccedil;in, kırmadığın hi&ccedil;bir temel, yok etmediğin hi&ccedil;bir yapı, zayıflatmadığın hi&ccedil;bir g&uuml;&ccedil;, yıkmadığın hi&ccedil;bir direk (destek), k&ouml;reltmediğin hi&ccedil;bir kılı&ccedil; ve silah, devirmediğin hi&ccedil;bir bayrak, &ouml;ld&uuml;rmediğin hi&ccedil; bir kahraman, hor ve hakir etmediğin hi&ccedil;bir ordu bırakmayasın.</p>\n\n<p>\n	Ey Rabbim, onları par&ccedil;alayıcı taşınla taşla, keskin kılıcınla onları vur, su&ccedil;lulardan geri d&ouml;nmeyecek gazabınla onları cezalandır, kendi d&uuml;şmanlarını, dinin d&uuml;şmanlarını ve Resul&uuml;n&uuml;n d&uuml;şmanlarını, velinin ve m&uuml;min kullarının eliyle cezalandır.</p>\n\n<p>\n	Ey Allah; velini, yery&uuml;z&uuml;ndeki h&uuml;ccetini, d&uuml;şmanlarının korkusundan emanda kıl; ona mani olana mani ol; ona hile yapana hile yap; ona k&ouml;t&uuml; kasıtta bulunanı bedbahtlığa d&uuml;ş&uuml;r; fesatlarının k&ouml;k&uuml;n&uuml; ondan kes; onun vesilesiyle d&uuml;şmanların kalplerini korkut, ayaklarını sars, a&ccedil;ık&ccedil;a ve aniden onları azabına d&uuml;&ccedil;ar et. Azabını onlara şiddetlendir, kullarının arasında onları zillete d&uuml;ş&uuml;r, beldelerinde onlara lanet et, cehennemin en aşağı tabakasında onlara yer ver, en şiddetli azabını onlara indir, onları ateşe at, &ouml;l&uuml;lerinin kabirlerini ateşle doldur, onları yakıcı ateşine vasıl et; &ccedil;&uuml;nk&uuml; onlar namazı zayi ettiler, heva ve heveslerine uydular, se&ccedil;kin kullarını hor ve hakir ettiler.</p>\n\n<p>\n	Allah&rsquo;ım, velin vesilesiyle Kur&rsquo;an&rsquo;ı ihya et, karanlığı olmayan ebedi nurunu bize g&ouml;ster, onun vesilesiyle &ouml;l&uuml; kalpleri dirilt, yanan g&ouml;ğ&uuml;slere şifa ver, dağınık fikirleri hak &uuml;zere topla, tatil olan hadleri (şer&rsquo;i tazirleri) ve terk edilmiş h&uuml;k&uuml;mleri ikame et; ta ki, zahir olmamış hi&ccedil; bir hak ve parlamamış hi&ccedil; bir adalet baki kalmasın.</p>\n\n<p>\n	Allah&rsquo;ım bizi, onun y&acirc;ranlarından, onun h&uuml;k&uuml;metini takviye eden, onun emrini yerine getiren, onun işine razı olan, onun verdiği h&uuml;k&uuml;mlere teslim olan ve yaratıklarından (korkarak) takiyyeye ihtiya&ccedil; duymayanlardan kıl.</p>\n\n<p>\n	Ey Rabbim, k&ouml;t&uuml;l&uuml;kleri gideren, &ccedil;ağırdığında &ccedil;aresiz kalana icabet eden, b&uuml;y&uuml;k sıkıntılardan kurtaran sensin. &Ouml;yleyse her &ccedil;eşit zararı velinden uzaklaştır, vaadettiğin gibi onu yery&uuml;z&uuml;nde halifen kıl.</p>\n\n<p>\n	Allah&rsquo;ım, bizi, Al-i Muhammed&rsquo;in d&uuml;şmanlarından kılma, Al-i Muhammed&rsquo;e kin besleyenlerden de kılma; ben bundan sana sığınıyorum; &ouml;yleyse beni koru; sana sığınıyorum, &ouml;yleyse bana sığınak ver.</p>\n\n<p>\n	Ey Rabbim; Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; beni onların makamı h&uuml;rmetine d&uuml;nya ve ahirette kendi katında kurtuluşa eren ve mukarreblerden kıl.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> M&uuml;zakereti Allame Tabatabai ba Prof. Corbon. Bu eserin T&uuml;rk&ccedil;e terc&uuml;mesi &ldquo;S&ouml;yleşiler&rdquo; adı altında İnsan Yayınları tarafından yayınlanmıştır.</p>\n	</div>\n</div>','İmam Mehdi (a.s)’dan  Nakledilen Bazı Dualar','','trash','open','open','','imam-mehdi-a-sdan-nakledilen-bazi-dualar__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2582',0,'post','',0),(2583,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p>\n	Bazıları, Hz. Mehdi&rsquo;nin babasının adının Abdullah olduğunun ileri s&uuml;rm&uuml;şlerdir. Bu g&ouml;r&uuml;ş bir &ccedil;ok sahih hadisle &ccedil;elişmektedir, &ouml;zellikle Ehl-i Beyt kaynağından gelen m&uuml;tavatir ve sahih hadisler uyarınca <strong>Hz</strong>. <strong>Mehdi</strong>&rsquo;nin 12. İmam olduğu ve babasının 11. İmam olan Hasan Askeri olduğu bildirilmiştir. &Ouml;rnek olarak Cabir b. Abdullah Ensari&rsquo;nin Peygamberden naklettiği 12 İmam&rsquo;ın isimlerini i&ccedil;eren hadisi zikredebiliriz. Ama <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu s&ouml;yleyenler ise bu hususta zayıf olan bazı hadislere isnat etmişlerdir. &Ouml;rneğin Ebu Davud, Zaide&rsquo;den o Asım&rsquo;dan, o Zer&rsquo;den o da Abdullah&rsquo;dan nakleder ki Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<strong>Eğer d&uuml;nyada sadece bir g&uuml;n kalsa dahi Allah o g&uuml;n&uuml; o kadar uzatacak ki sonunda benden veya benim Ehl-i Beytim&rsquo;den olan birisini g&ouml;nderecektir, Onun ismi benim ismimle, babasının ismi babamın ismi ile denktir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır</strong>.&rdquo;</p>\n\n<p>\n	&ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesine g&ouml;re İmamım babasının adı Abdullah&rsquo;tır. Ama Ehl-i Beyt&rsquo; mektebine g&ouml;re m&uuml;tevatır olan hadislere g&ouml;re İmamın babasının adı Hasan&rsquo;dır.</p>\n\n<p>\n	&ldquo;El Beyan&rdquo; kitabında Gencii Şafii, bu hadisin altında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Tirmizi bu hadisi zikrederken<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Babasının ismi babamın adı ile aynıdır&rdquo; c&uuml;mlesini nakletmemiştir ve hafızlarımızın ve g&uuml;venilir ravilerin rivayetinde sadece &ldquo;onun ismi benim ismimle denktir.&rdquo; c&uuml;mlesi ge&ccedil;er. Bunun rivayetindeki &ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi fazlalıktır ve o b&ouml;yle eklemeler yapmayı adet edinmiştir.&rdquo;</p>\n\n<p>\n	Sonra diyor ki: &ldquo;Bu konudaki son s&ouml;z şudur: Doğrusu İmam<br />\n	Ahmed, bu hadisi b&ouml;ylece nakletmesine rağmen m&uuml;snedinin bir&ccedil;ok yerinde sadece &ldquo;onun ismi benim ismimle aynıdır&rdquo; şeklinde nakleder.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hafız Ebu Nuaym &ldquo;Menakıb-ul Mehdi&rdquo; adlı kitabında bu hadisi bir&ccedil;ok raviden nakleder. Onların hepsi Asım b. Ebu N&uuml;cud&rsquo;dan o da&nbsp; Zer&rsquo;den o da Abdullah&rsquo;dan o da Resulullah&rsquo;dan naklederler. Bu hadisi muhtelif yollarla Asım&rsquo;dan tıpkı bizim naklettiğimiz gibi (&ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi olmadan) nakledenlerden bazıları şunlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&uuml;fyan bin Uyeyne,&nbsp;</p>\n\n<p>\n	Fitr bin Halife,</p>\n\n<p>\n	Ameş,</p>\n\n<p>\n	Ebu İshak S&uuml;leyman bin Firuz el Şeybani,</p>\n\n<p>\n	S&uuml;fyan-ı Sevri,</p>\n\n<p>\n	Şube,</p>\n\n<p>\n	Vasıt bin Haris,</p>\n\n<p>\n	Yezid bin Muaviye Ebu Şeybe,</p>\n\n<p>\n	S&uuml;leyman bin Karem,</p>\n\n<p>\n	Cafer-i Ahmer,</p>\n\n<p>\n	Kays bin Rebi&rsquo;le S&uuml;leyman bin Karem ile evlatları aynı senet ile naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Selam Ebu M&uuml;nzir, Ebu Sehap Muhammed bin İbrahim-i Kenani de muhtelif raviler vasıtasıyla Asım&rsquo;dan naklederler.</p>\n\n<p>\n	&Ouml;mer bin &Uuml;beyd-i Tanafisi,</p>\n\n<p>\n	Ebu Bekir bin Ayyaş,</p>\n\n<p>\n	Ebu Cuhaf Davud bin Ebul Afv,</p>\n\n<p>\n	Osman bin Şebrime,</p>\n\n<p>\n	Abd&uuml;lmelik bin Ebu Ganiyye.</p>\n\n<p>\n	Muhammed bin Ayyaş,</p>\n\n<p>\n	Bu zat hadisin senedini zikrederek der ki: Bu hadisi bize Ebu Gassan ve Kays tahric ettiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Amr bin Kays-ı Melai,</p>\n\n<p>\n	Ammar bin Zerik,</p>\n\n<p>\n	Abdullah bin Hekim bin C&uuml;geyr-i Esedi,</p>\n\n<p>\n	&Ouml;mer bin Abdullah bin B&uuml;şr,</p>\n\n<p>\n	Ebu&rsquo;l Ahves,</p>\n\n<p>\n	Sa&rsquo;d bin Hasan bin Uht-i Sa&rsquo;lebe,</p>\n\n<p>\n	Muaz bin Hişam, Der ki: Babam bana bu hadisi Asım&rsquo;dan Nakletti.</p>\n\n<p>\n	Yusuf bin Yunus,</p>\n\n<p>\n	Galip bin Osman,</p>\n\n<p>\n	Hamza&rsquo;t&uuml;z Ziyat. Şeyban,</p>\n\n<p>\n	Hakem bin Hişam,</p>\n\n<p>\n	Ve Asım&rsquo;ın dışındakiler de bu hadisi Zer&rsquo;den naklederler. &Ouml;rneğin Amr bin Merve, Zer&rsquo;den nakleder. T&uuml;m bu raviler &ldquo;Onun ismin benim ismim ile aynıdır.&rdquo; şeklinde naklederler.</p>\n\n<p>\n	Yalnız Ubeydullah bin Musa&rsquo;nın Zaide&rsquo;den o da Asım&rsquo;dan naklettiği rivayette &ldquo;ve babasının ismi babamın ismidir&rdquo; şeklinde ge&ccedil;er. Akıl sahibi her insan bilir ki bir&ccedil;ok imamın naklinin aksi olan bu fazlalığın itibarı yoktur. En iyisini Allah bilir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Buna g&ouml;re bu rivayetin sıhhatinin ve itibarını kaybetmesi kesindir. Ayrıca bu fazlalığın Abbasoğulları&rsquo;nın icatlarında olma ihtimali de y&uuml;ksektir. Abbasoğulları&rsquo;nın kendi siyasi hedefleri ve &ccedil;ıkarları uğruna hadis uydurmak i&ccedil;in yalancıları satın alarak g&ouml;revlendirmeleri onların adetlerindendir. Bu konuya El Ağani kitabının yazarı a&ccedil;ık&ccedil;a nakleder.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Veya Abdullah-ı Mahzin taraftarlarının onun oğlu Muhammed bin Abdullah-ı Mahz&rsquo;ın&nbsp; Nefs-i Zekiyye&rsquo;nin mehdilik iddiaları ile ilgili olarak uydurmaları da m&uuml;htemeldir.</p>\n\n<p>\n	El Fahri &ldquo;El Adab-us Sultaniyye ve&rsquo;d D&uuml;vel&rsquo;ul İslamiyye&rdquo; adlı kitabının 16. Sayfasında &ldquo;Nefs-i Zekiyye&rsquo;nin Kıyamı&rdquo; başlığı adı altında ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;....İşin başlangıcında zuhur edecek olan Mehdi&rsquo;nin o olduğuna dair halkın arasında s&ouml;ylentiler yayıldı. Onun babası oğlu Muhammed-i Nefs-i Zekiyyenin m&uuml;jdelenen Mehdi olduğunu halk kitleleri arasında yaymağa başladı. O aynı zamanda &ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesini de hadise ekleyerek rivayet ediyordu. Ama İmam Cafer bin Muhammed-i Sadık, Abdullah-ı Mahz&rsquo;a oğlunun bu makama ulaşamayacağını s&ouml;yl&uuml;yordu...&rdquo;</p>\n\n<p>\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi; <strong>Hz. Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu ispatlayan hi&ccedil; bir delil yoktur. Oysa ki onun on ikinci İmam olduğuna ve babasının isminin Hasan Askeri olduğuna dair yakın oluşturacak derecede &ccedil;eşitli deliller mevcuttur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Sahih-i Tirmizi c:2 s:36</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - M&uuml;sned-i Ahmed bin Hanbel c:1, s:376-377-430-448</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - El Beyan fi Ahbar-ı Sahib-iz Zaman s:93-96 Beyrut Baskısı (1979) ve s:483 Necef baskısı (1970)</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Fakih c:2 s:81. Mansur&rsquo;ın Mehdi i&ccedil;in biat alması olayı. Bu konuda Muti İbni-i Eyas, Mansur&rsquo;a yaranmak i&ccedil;in ona hitap ederek dedi ki: Filanca ve filanca peygamberden naklederler ki&nbsp; peygamber ş&ouml;yle buyurdu:</p>\n\n		<p>\n			&ldquo;Bizden olan Mehdi, Muhammed bin Abdullah&rsquo;tır ve annesi bizden değildir. Yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır....&rdquo;</p>\n	</div>\n</div>','İmam Mehdi\'nin Babasının Adı','','trash','open','open','','imam-mehdinin-babasinin-adi__trashed','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',0,'http://islamex.com/?p=2583',0,'post','',0),(2584,1,'2020-05-08 12:39:11','2020-05-08 09:39:11','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Ayetullah Şehid Muhammed Bakır Sadr</p>\n\n<p>\n	Bir d&uuml;nya kurtarıcısına inanmak İslam&rsquo;a has bir inan&ccedil; değildir. Dini bir sığınakları olan t&uuml;m milletlerde b&ouml;yle bir g&uuml;n&uuml;n beklentisi mevcuttur. Hatta denilebilir ki bu intizar ve bekleyiş her insanın derinliklerinden y&uuml;kselen gizli bir feryat ve fitri bir duygudur. T&uuml;m insanlar İlahi risaletin ger&ccedil;ekleşeceği ve herkesin kendi nihai kemal ve r&uuml;şd derecesine ereceği bir g&uuml;n&uuml; g&ouml;zlemekteler. Maddi ideolojilere inanan kimseler dahi kendi ekollerinin t&uuml;m d&uuml;nyaya ve akıllara hakim olacağı, t&uuml;m akılları ve g&ouml;n&uuml;lleri kendisine cezb edeceği bir g&uuml;n&uuml;n beklentisi i&ccedil;inde bulunmaktadırlar.</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in varlığına inanmak, zillet ve donukluğa yer vermeyen g&uuml;&ccedil;l&uuml; ve dinamik bir hakikatı ifade etmektedir. Zira O&rsquo;nun mekteb ve ideali her t&uuml;rl&uuml; zul&uuml;m, bozukluk ve haksızlığa karşı savaş vermektir.</p>\n\n<p>\n	Zul&uuml;m saraylarının insanlara baskı yaptığı, insanların tecav&uuml;z ve zul&uuml;mle meşgul olduğu, kısacası yaşam koşullarının tamamen tabii halinden &ccedil;ıktığı ve anormal bir hale geldiğini g&ouml;ren her akıllı ve zeki insan bu durumun devam edemeyeceğini ve sorumluluğunun şuurunda mesut, uyanık ve g&uuml;&ccedil;l&uuml; bir insanın ilahi risalet ve mesajlarıyla &uuml;mit verici y&uuml;z&uuml;n&uuml; insanlara aşikar kılacağını, melekuti bir nida kan ve kılı&ccedil; hareketiyle bu doğal olmayan koşulları icad eden sahte ve hayali tanrıların temel ve esaslarını yerle bir edeceğini ve yalancı maske ve &ouml;rt&uuml;leri &ccedil;ekip par&ccedil;alayacağını bilir ve b&ouml;yle bir g&uuml;n&uuml;n beklentisi i&ccedil;inde olmanın gerekliliğine iman eder.</p>\n\n<p>\n	İslam&rsquo;ın en kıymetli semerelerinden biri olan bu intizar <em>(Kurtarıcı bekleme)</em> meselesi, tarihte en parlak sayfaları doldurmakta, zulme uğrayan mazlumların duygularını kabartmakta ve fikirlerin değişmesiyle gaybet meselesini ger&ccedil;eğe, geleceği de hali hazıra d&ouml;n&uuml;şt&uuml;rerek d&uuml;nya insanlarının kulağına ş&ouml;yle fısıldamaktadır:</p>\n\n<p>\n	Bu kurtarıcı sizin yanınızda ve sizin aranızda bulunmaktadır. O, sizin yaşamakta olduğunuz &ccedil;evrede yaşamaktadır. O sizleri g&ouml;r&uuml;yor, sizler de onu... Fakat onu tanımıyorsunuz. O da zul&uuml;m ve acılar i&ccedil;inde kavrulan bir &ccedil;evrede yaşayan tertemiz ruhlu, inan&ccedil;lı ve de sorumluluğunun şuurunda olan kimseler gibi eziyet ve ızdırap &ccedil;ekmektedir. Zira o, canlı hazır bir &ouml;nder ve İmamdır. Sosyal problemler ve meşakkatlere o da ortaktır. Ama O, s&uuml;kut g&ouml;revinin sona ereceği ıslah yanlısı ve zulme uğramış insanlar tarafından kıvılcımların &ccedil;akılacağı ve &ouml;nemli anı beklemektedir. İşte o zaman g&uuml;&ccedil;l&uuml; elini uzatacak, tarihin mazlumlarını kurtarmaya koşacak ve zalimlerin k&ouml;k&uuml;n&uuml; kazıyarak bu bekleyişe son verecektir. O da bu cehennemi ortamdan rahatsızlık duymaktadır. Batıl s&ouml;z ve amellerden, insanlık dışı hareketlerden ızdırap duymaktadır. Ama yine de kendisine s&ouml;z verilmiş olan o g&uuml;n&uuml; beklemekten başka &ccedil;aresi yoktur....</p>\n\n<p>\n	Ama buna rağmen yine de insanlık toplumunun yanı başında, kendini gam ve kederlere ortak kılmış ve İslam&rsquo;ın asıl ve de canlı şiar ve hareketlerine b&uuml;y&uuml;k bir i&ccedil;tenlikle yardım etmektedir.</p>\n\n<p>\n	Mesuliyet y&uuml;k&uuml;n&uuml; kendi omuzlarından atabilmek maksadıyla mektebi olumsuz bir şekilde ortaya koymaya, b&uuml;t&uuml;n mesuliyet ve sorumlulukları onun &uuml;st&uuml;ne yıkmaya &ccedil;alışanlara Hazret: &ldquo;Sizler de sorumlusunuz&rdquo; diye haykırmaktadır. Zira İslam&rsquo;ı kabul etmiş ve m&uuml;min bir kimse olduğunuzu iddia ediyorsunuz. Uyanık olunuz.! Sorumluluk y&uuml;kleyen İslam ve onun asil semerelerinden sadece biri olan bekleyiş, işte bundan başka bir şey değildir.</p>\n\n<p>\n	Bazı kimseler intizar olayına olumsuz bir g&ouml;zle bakmakta. Bu canlı ve yapıcı hakikat karşısında bir takım yanlış değerlendirmelere ve anlaşmazlıklara d&uuml;şmektedirler ki, onlar şundan ibarettir:</p>\n\n<p>\n	1- Nasıl olur da bir insan 10 asır &ouml;nce, d&uuml;nyaya gelmiş ve şimdiye kadar &ouml;ylece hayatta kalmıştır?</p>\n\n<p>\n	Her insanı bir m&uuml;ddet sonra &ouml;l&uuml;m&uuml;n kucağına iten bu doğal yaşam kanunu nasıl olur da <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında işlemez hale getirilmiştir.</p>\n\n<p>\n	2- Ni&ccedil;in Allah-u Teala <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a &ouml;zel bir imtiyaz tanısın ki? &Ouml;l&uuml;m ve yaşlılıkla i&ccedil; i&ccedil;e olan zaman aşımı ve &ouml;mr&uuml;n doğal kanunu ni&ccedil;in <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;ye gelince ge&ccedil;erliliğini kaybetmiştir.</p>\n\n<p>\n	Ayrıca vaat edilen bu s&ouml;z konusu şahıs, cismani y&ouml;nden diğer insanlarla hi&ccedil;bir farkı olmadığı gibi şu andaki toplumda bilfiil yaşamakta, zamanın ge&ccedil;mesiyle &ouml;mr&uuml; ge&ccedil;mekte ve d&uuml;nyanın huzursuzluklarından da etkilenmektedir.</p>\n\n<p>\n	3- D&uuml;nyanın kurtarıcısı olan <strong>Mehdi</strong> &ouml;zel ve m&uuml;şahhas bir fert olarak algılanırsa; bu şahıs on birinci İmamın oğludur. H. 255 yılında d&uuml;nyaya gelmiştir. Babası (İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>) 260 yılında vefat etmiştir. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşlarında bir &ccedil;ocuktu. Dolayısıyla da babasının faziletli, verimli mektebinden hakkıyla faydalanamamıştır.</p>\n\n<p>\n	O zaman nasıl olur da gelecekte fevkalade ilmi ve fikri g&ouml;r&uuml;ş sahibi olmayı gerektiren dini bir &ouml;nderliği &uuml;stlenebilir?</p>\n\n<p>\n	4- Nasıl olur da hayat ve yaşamı hi&ccedil;bir ilmi delile dayanmayan ve sadece teori olarak ortaya s&uuml;r&uuml;len bir &ouml;ndere iman edebiliriz?</p>\n\n<p>\n	Bu hususta tek delil ve sened Hz. Peygamber ve masum İmamlardan nakledilen rivayetlerdir. Ve bu şer&rsquo;i nakiller, tabiat ilimlerinin a&ccedil;ık kanun ve esasları karşısında hi&ccedil; bir zaman ikna edici konumda değildirler.</p>\n\n<p>\n	5- Bir ferdin, ne kadar g&uuml;&ccedil;l&uuml; ve kudretli olursa olsun tek başına derin bir i&ccedil;timai değişiklik icat edebilmesi ve milletleri, zaman s&uuml;resi ve tarihi olaylar sonucu oluşması gereken o tarihi merhaleye ulaştırabilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	6- Nasıl olur da bir fert d&uuml;nyanın zul&uuml;m ve kudretlerini yıkar, seri bir hareketle b&uuml;t&uuml;n g&uuml;&ccedil;lere galip gelir; ve yıllar boyunca askeri, siyasi ve iktisadi g&uuml;&ccedil; sayesinde kendi muhalif ve rakiplerini yok eden ve kalplerde b&uuml;y&uuml;k bir korku ve vahşet meydana getiren zorbaların elini kesebilir; baskı ve de zul&uuml;m kanunları yerine adalet ve insaf ilkelerini getirebilir?</p>\n\n<p>\n	Bunlar, haktan habersiz olan bir takım kimselerin <strong>Hz. Mehdi</strong>&rsquo;nin g&uuml;&ccedil; ve eylemi hakkında sordukları sorulardır.</p>\n\n<p>\n	Bizler ise ilahi yardım ve başarı sayesinde bu sayfalarda kalemin g&uuml;c&uuml;n&uuml;n yettiğince, s&ouml;z konusu sorulara cevap vermeye &ccedil;alışacağız.</p>\n\n<h2>\n	Nasıl Olur da Mehdi&rsquo;nin &Ouml;mr&uuml;</h2>\n\n<h2>\n	Bu Kadar Uzun Olabilir?..</h2>\n\n<p>\n	<em>Mehdi&rsquo;nin &ccedil;ocukluk d&ouml;neminden yaşlılık ve nihayet &ouml;l&uuml;m anına kadar hesaplandığında 1140 sene yaşaması gerekir. Acaba onun normal bir insanın tam 14 katı kadar bir zaman yaşaması m&uuml;mk&uuml;n m&uuml;d&uuml;r?</em></p>\n\n<p>\n	İmkan kelimesi 3 şekilde d&uuml;ş&uuml;n&uuml;lebilir:</p>\n\n<p>\n	1- Ameli imkan</p>\n\n<p>\n	2- İlmi imkan</p>\n\n<p>\n	3- Mantıksal ve felsefi imkan</p>\n\n<p>\n	1- Ameli imkandan maksat, insan i&ccedil;in ger&ccedil;ekleştirmesi ve pratiğe ge&ccedil;irmesi m&uuml;mk&uuml;n olan bir imkandır. &Ouml;rneğin: G&uuml;n&uuml;m&uuml;z insanı denizlerin altında yaşayabilmekte, g&ouml;kleri kendi hakimiyeti altına alabilmekte ve Aya rahat bir şekilde ayak basabilmektedir.</p>\n\n<p>\n	2- İlmi imkandan maksat ise şudur: İnsanoğlu &ouml;ğrenmek istediği bir &ccedil;ok olayların sırrını bu g&uuml;n &ccedil;&ouml;zebilmiş değilse de ilmi ilerleme ve sırların keşfi ona g&uuml;n&uuml;n birinde bu hedefine ulaşabilme imkanını sağlayacaktır. Astronomlara bu g&uuml;n me&ccedil;hul olan Z&uuml;hre ve G&uuml;neş k&uuml;resinin musahhar kılınması gibi. Bu g&uuml;nde bilginler, t&uuml;m g&uuml;&ccedil;leriyle &ccedil;alışmakta ve uzay gemilerinin hem hızını artıracak, hem de onu eritici ışınlardan koruyacak bir yapıya kavuşturabilmenin &ccedil;arelerini bulmak i&ccedil;in araştırmalarda bulunmaktadırlar.</p>\n\n<p>\n	Bu ideal, pratik bir d&uuml;zeye ulaşabilmiş değilse de, uzayı yaran ve ayın m&uuml;sahhar kılınması teorisini pratik kılan astronomi ilmi, ona g&uuml;n&uuml;n birinde Z&uuml;hre ve G&uuml;neş k&uuml;resinin de fethedileceği m&uuml;jdesini vermektedir.</p>\n\n<p>\n	3- Mantıki ve felsefi imkandan maksat ise: Akıl a&ccedil;ısından muhal (olmazlık - imkan dışı) sayılıyor olmamasıdır. &Ouml;rneğin &uuml;&ccedil; portakal&rsquo;ın kesilmeksizin iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi akli a&ccedil;ıdan muhaldır. Burada akıl &ldquo;&uuml;&ccedil; portakal&rdquo; &ldquo;tek&rdquo; olduğundan iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi m&uuml;mk&uuml;n değildir&rdquo; şeklinde bir h&uuml;k&uuml;m verir. Sayıların taksim edilmesinin şartı &ccedil;ift olmasıdır.</p>\n\n<p>\n	Oysa bu &ldquo;tek&rdquo;tir. Neticede bu &uuml;&ccedil; portakalın hem &ldquo;tek&rdquo; ve hem de &ccedil;ift olması gerekiyor, ki bu bir &ccedil;elişkidir. &Ccedil;elişki ise mantık ve felsefe a&ccedil;ısından imkansızdır.</p>\n\n<p>\n	Ama ateşin i&ccedil;ine girip de yanmamak veya olduk&ccedil;a sıcak olan g&uuml;neş gezegenine gitmek mantıksal veya felsefi a&ccedil;ıdan imkansız değildir. Zira, eğer biz &ldquo;sıcaklığı az olan bir cismin, sıcaklığı &ccedil;ok olan başka bir cisimden hararet alıp da, onunla aynı oranda bir sıcaklığa sahip olmadığını farz edecek olursak; b&ouml;yle bir şeyi sabit kılan deney bilimleri kanunlarına muhalefet etmiş oluruz.</p>\n\n<p>\n	Ama bizler bu teoride hi&ccedil; bir &ccedil;elişki g&ouml;rmemekteyiz. Hepimizin bildiği gibi, mantıksal ger&ccedil;eğin &ccedil;alışma ve n&uuml;fuz alanı, ilmi alandan &ccedil;ok daha geniştir.</p>\n\n<p>\n	Aynı şekilde ilmi alan da, pratik alandan daha geniş ve daha kapsamlıdır. Bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla varması mantıksal ve felsefi a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r. Akıl b&ouml;yle bir şeyi imkansız saymadığı gibi burada &ccedil;elişki de s&ouml;z konusu değildir.</p>\n\n<p>\n	Ancak bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla ulaşmasının pratik a&ccedil;ıdan m&uuml;mk&uuml;n olmadığı da &ccedil;ok a&ccedil;ıktır. Zira deniz altında yaşamak veya aya gitmek gibi sabit kılınmış bir şey değildir. Hepimiz de g&ouml;r&uuml;yoruz ki insan, sağlık ilmi ve fizyoloji kudretiyle gece g&uuml;nd&uuml;z durmadan &ccedil;alıştığı halde kendi &ouml;mr&uuml;n&uuml; tabii halinden &ccedil;ıkarabilmiş ve uzatabilmiş değildir.</p>\n\n<p>\n	Ama ilmi ger&ccedil;ekler, b&ouml;yle bir şeyi olası kabul etmekte ve bunu reddetmemektedir. Zira fizyoloji ilmi sabit kılmıştır ki, insan bedeni milyonlarca h&uuml;creden meydana gelmiştir. Bu h&uuml;creler zaman aşımı neticesinde ihtiyarlamakta yok olmakta ve yerine yeni h&uuml;creler almaktadır. İnsan hayatı da işte bu program sayesinde devam etmektedir. İnsanı ihtiyarlatan, h&uuml;creleri faaliyet ve yenilemeden alıkoyan ve beraberinde &ouml;l&uuml;m&uuml; getiren fakt&ouml;r; insanın dış d&uuml;şmanlarıdır.</p>\n\n<p>\n	Değişik yollardan bedene giren zararlı ve zehirli mikroplar, h&uuml;crelerle savaşmakta ve onu eskitip yıpratarak g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmekte, bazen de onu mağlup ederek beraberinde &ouml;l&uuml;m&uuml; getirmektedirler. İhtiyarlık, h&uuml;crelerin dış d&uuml;şmanlarla savaşması ve yenilgiye uğraması sonucunda oluştuğuna g&ouml;re, tabii ilim ve fizyoloji kanunları bu savaşın olmadığı bir ortamda hayatın bekasının imkanını kabul etmekte ve bunu bir olasılık olarak değerlendirmektedir. Aynı şekilde; fizyoloji uzmanları, bazı fertlerin daha gen&ccedil; yaştayken ihtiyarlık ve yenilgiye uğrayıp &ccedil;abucak yıkıldığını, bazı fertlerin ise ihtiyarlık yaşlarında dahi dinamik ve din&ccedil;liğini kaybetmediğini ıspatlamıştır.</p>\n\n<p>\n	Nitekim fizyoloji bilginleri, bazı hayvanların &ouml;mr&uuml;n&uuml; kendi tabii &ouml;m&uuml;rlerinin bir ka&ccedil; katına &ccedil;ıkarmış ve bunu pratikte ispatlamışlardır. Bu y&uuml;zden bir insanın asırlar boyu yaşayıp &ouml;m&uuml;r s&uuml;rd&uuml;rmesi, mantık ve ilmi imkanlar dahilindedir. Ama beşerin ilim g&uuml;c&uuml;, şimdiye kadar yapılan aralıksız &ccedil;alışmalara rağmen bu teoriyi pratiğe d&ouml;n&uuml;şt&uuml;rememiştir.</p>\n\n<p>\n	İlim ve felsefe a&ccedil;ısından <strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n bu kadar uzun olması ilgin&ccedil; ve şaşırtıcı olmadığı a&ccedil;ıklandıysa da yine şu mesele aydınlık kazanmamıştır. Bilim adamları bu konuda şaşkın şaşkın dolaşır ve şimdiye kadarki &ccedil;alışmaları bir netice vermemişken nasıl <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bu &ccedil;&ouml;z&uuml;lmeyen teoriyi kendisi i&ccedil;in pratize etmiştir?</p>\n\n<p>\n	Ayrıca bilim adamlarının bir muamma veya ilmi bir sırrı &ccedil;&ouml;zebilmek i&ccedil;in, uzun yıllar boyunca aralıksız &ccedil;alıştıklarını da &ccedil;ok iyi bilmekteyiz. Ama sonunda bir bilim adamı, yaptığı aralıksız &ccedil;alışmaların sonunda, beyninde tutuşan ilmi bir kıvılcım neticesinde o ilmi sırrı keşfetmiş ve insanları &ouml;l&uuml;mden kurtarmıştır. &Ouml;l&uuml;me sebep olan bir takım dertlerin veya gelecekte kanser ilacının keşfi gibi...</p>\n\n<p>\n	İlmi birikimlerin yardımıyla, ilmi bir sırrı keşfederek d&uuml;nya bilim adamlarını şaşkınlığa d&uuml;ş&uuml;ren ve ilmi g&ouml;r&uuml;şleri amelen de sabit kılan bir bilim adamı sonu&ccedil;ta diğerleri tarafından da kabul g&ouml;rmekte ve geriye zihinlerde hi&ccedil;bir sorun da bırakmamaktadır.</p>\n\n<p>\n	&Ouml;yleyse ilmi hazinelerini Allah&rsquo;tan almış olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> i&ccedil;in b&ouml;yle bir şeyin imkanı neden olmasın ki?</p>\n\n<p>\n	Bilim adamlarının ilmi kudreti daha bu sırrı &ccedil;&ouml;zmemiş ve y&uuml;zlerce yıl telaş sonucunda, bu hakikate ulaşmamışken ilahi marifet ve yardım sayesinde o y&uuml;z yıllık yolu bir lahzada katedebilmiştir. Nitekim atası Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih </em>bu y&uuml;z yıllık yolu bir lahzada katetmiş ve Hakkın bir tek işaretiyle Mescid-&uuml;l Haram&rsquo;dan Mescid-&uuml;l Aksa&rsquo;ya gitmiştir. Hakkın buyruğu &uuml;zere İslam Peygamberinin eliyle o g&uuml;nlerde pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;len sırrı, ilim ancak y&uuml;zlerce yıl sonra keşfedebilmiştir. Ayrıca Kur&rsquo;an&rsquo;da Allah&rsquo;ın kudretinden bazı &ouml;rnekler verilmektedir ki onların vahy ve ilahi marifet vesilesiyle keşfettikleri sırları karşısında beşerin ilmi kudreti aciz kalmaktadır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın haber verdiği Nuh Peygamber <em>aleyhi&rsquo;s-sel&acirc;m</em> gibi... O kendi kavmi arasında tam 950 yıl yaşadı. Tufan&rsquo;dan sonra da kendisi ve kendisine uyanlar i&ccedil;in yep yeni bir d&uuml;nya kurdu.</p>\n\n<p>\n	Şunu bilmemiz gerekir ki, Nuh&rsquo;un &ouml;l&uuml;m ve yokluk u&ccedil;urumuna doğru giden karanlık bir d&uuml;nyayı bir anda hayata d&ouml;n&uuml;şt&uuml;rmesi ve ideal bir &ccedil;evre oluşturabilmesi, <strong>İmam-ı Zaman</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml;n&uuml;n uzunluğuna karşılık daha ilgin&ccedil; ve şaşırtıcıdır.</p>\n\n<p>\n	D&uuml;nya ıslahat&ccedil;ıları, bir toplumu kendi tarihsel seyri i&ccedil;inde tutabilmek, aydın ve m&uuml;sait bir &ccedil;evre oluşturabilmek i&ccedil;in y&uuml;zlerce yıl zahmet &ccedil;ektikleri halde o (<strong>Mehdi</strong>), kısa bir zaman diliminde bu işi başaracak ve bin yıllık yolu bir lahzada aşabilecektir.</p>\n\n<h3>\n	Mucize ve Uzun &Ouml;m&uuml;r</h3>\n\n<p>\n	&Ouml;mr&uuml;n doğal kanununun, değişmeyen tabii bir kanun olduğunu belirtip <strong>Hz. Mehdi</strong> ve Hz. Nuh&rsquo;un &ouml;mr&uuml;n&uuml; de bu doğal kanuna aykırı bir şey olarak algılayacak olursak, o zaman bazı şahısların &ouml;mr&uuml;n&uuml;n uzunluğunu ve hayatının s&uuml;rmesini Kur&rsquo;an ifadesiyle &ldquo;harikulade&rdquo; ve &ldquo;mucize&rdquo; olarak değerlendirmek gerekir.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml; sadece bir ferde &ouml;zg&uuml; bir mucize değildir. Zira yaşlılık ve ihtiyarlık kanunu, hareket a&ccedil;ısından eşit olsunlar diye hararetin sıcak bir cisimden sıcağı az olan bir cisme intikal etmesi kanunundan daha &ouml;nemli değildir.</p>\n\n<p>\n	Nitekim tevhit kahramanı İbrahim hakkında bu kanun işlemez hale geldi. Nemrud&rsquo;un adamları İbrahim&rsquo;i ateşin i&ccedil;ine attıklarında Allah&rsquo;ı Z&uuml;&rsquo;l Celal tarafından:</p>\n\n<p>\n	&ldquo;<strong>Ey ateş, İbrahim&rsquo;e karşı soğuk ve esenlik ol!</strong>&rdquo; emri verildi ve İbrahim hi&ccedil; bir zarar g&ouml;rmeden tehlike alanından kurtuldu.</p>\n\n<p>\n	Veya Musa vesilesiyle denizin yarılması ve kendisi ile taraftarlarının oradan ge&ccedil;mesi. Fravun ve askerlerinin ise boğulması... Veya İsa&rsquo;yı &ccedil;armıha germek i&ccedil;in gelen Rumlara Hazretin bir benzeri g&ouml;sterilmesi gibi...</p>\n\n<p>\n	Allah-u Teala bir mucize yaratarak Romalılara asılan kişiyi &ldquo;İsa&rdquo; olarak g&ouml;sterdi ve b&ouml;ylece de evinin d&uuml;şmanların muhasarası altında olduğu bir ortamda o grubun arasından dışarı &ccedil;ıkmış ve hi&ccedil; kimse de Onu tanıyamamıştı. Allah-u Teala kendi kudretiyle peygamberlerini, d&uuml;şmanlarının g&ouml;z&uuml;nden gizlemişti. Bunların hepsi ve benzeri binlerce &ouml;rnekler Allah-u Teala&rsquo;nın istediği kimseler hakkında doğal kanunları bir m&uuml;ddet iptal ettiğinin canlı &ouml;rnekleridir.</p>\n\n<p>\n	Yaşlılık ve ihtiyarlık da dahil olmak &uuml;zere hikmet ve maslahat &uuml;zere <strong>Mehdi</strong> hakkında iptal edilen kanunlar gibi...</p>\n\n<p>\n	Zira Allah Teala, bir şahsın uhdesine bırakılan &ouml;nemli bir g&ouml;revi yerine getirebilmesi i&ccedil;in yaşaması ve hayatını s&uuml;rd&uuml;rmesini maslahat g&ouml;rd&uuml;ğ&uuml; takdirde, b&ouml;yle bir şeyi mutlaka tahakkuk ettirir.</p>\n\n<p>\n	Nitekim sağlıklı olan bir şahıstan hayat ve yaşamının geri alınmasını irade buyurduğunda da daha gen&ccedil; yaşlardayken bile onun hayatına son verir.</p>\n\n<p>\n	Bu y&uuml;zden de bu t&uuml;r bir olayın ilmi yasaları ge&ccedil;ersiz hale getirdiğini d&uuml;ş&uuml;nmemek gerekir. Zira doğal yasaların kaynağı, varlık arasında var olan zorunlu ilişkilerdir. &Ouml;yleki ilki (sebebi) geldiğinde, ikincisi de (sonu&ccedil;) hemen ardından gelmektedir. Zaten ilim de, iki zaruri şey arasında sebebi bir ilgi ispat etmek i&ccedil;in değil; var olan ilişkilerin aydınlatılması ve genişletilmesi i&ccedil;in &ccedil;alışmaktadır.</p>\n\n<p>\n	Mucize ise, bu ilişkileri ortadan kaldırdığında artık birincinin (sebep) gelişiyle, ikincisi (sonu&ccedil;) gelmemektedir. Ateş ve yakıcılık arasında var olan ilişki gibi... Ateş geldiğinde artık yakmamaktadır. Bu y&uuml;zden de mucizenin g&ouml;revi, var olan zorunlu ilişkileri m&uuml;sebbebden ayırmak değildir. Dolayısıyla da mucize değişmez doğal yasaların ihlalidir ve &ldquo;bu nasıl olmaktadır?&rdquo; diye itiraza da yer kalmamaktadır. Belki mucize, iki bilinen ve a&ccedil;ık şeyin yakınlık ve birlikteliğinden bir istisna durumudur ki, zorunluluk yasasını ihlal etmediği gibi, muhal bir şeyle de sonu&ccedil;lanmamaktadır.</p>\n\n<p>\n	T&uuml;mevarım mantığını esas aldığımızda &ccedil;ağdaş ilmi g&ouml;r&uuml;şler de t&uuml;mevarımın g&ouml;revinin iki şey arasındaki zorunlu ilişki ve ilgilerin keşfi olmadığını, belki sadece g&ouml;r&uuml;nen iki şey arasındaki yakınlık, birliktelik ve uyumun devamı ile ortak bir y&ouml;n&uuml;n varlığına delalet etmek olduğunu belirttiğini g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu ortak y&ouml;n&uuml;, zati bir gereklilik esasına bağlı olarak d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n olduğu gibi kainat nizamının gerektirdiği ve daima g&ouml;r&uuml;nenler arasında ilgi kuran bir hikmet esasıyla d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n ve olasıdır. İşte bu hikmet ve kainatın muhkem kanunu bazen bir takım istisnalar vucuda getirmektedir ki, adına &ldquo;mucize&rdquo; denmektedir.</p>\n\n<h2>\n	Geleceğin &Ouml;nderi Nasıl Olur Da</h2>\n\n<h2>\n	&nbsp;Kamil Olabilir?</h2>\n\n<p>\n	<em>Geleceğin &ouml;nderi daha beş yaşlarındayken babasını kaybetti. &Ouml;yleyse daha &ccedil;ocuk yaşlarındayken nasıl oldu da fazilet &ccedil;eşmesinden i&ccedil;erek kendisini bir &ouml;rnek ve rehber olmaya hazırlayabildi?</em></p>\n\n<p>\n	Cevap olarak demek gerekir ki: Evet, İmam <em>aleyhi&#39;s-sel&acirc;m</em> babasını kaybettikten sonra bizzat kendisi &uuml;mmetin İmamet ve rehberlik makamına oturdu.O daha &ccedil;ocuk yaşlarındayken bile ruhi ve fikri a&ccedil;ıdan rehberliğin b&uuml;t&uuml;n şart ve gereklerine haiz durumdaydı. &Uuml;stelik bu yaş ve şartlarda rehberlik makamına oturan ilk İmam da o değildi. Ondan &ouml;nceki İmamlar da yaş a&ccedil;ısından olduk&ccedil;a gen&ccedil; idiler.&Ouml;rneğin İmam Cevad daha sekiz yaşlarındayken &uuml;mmetin &ouml;nderliği makamına oturdu. Aynı şekilde İmam Hadi dokuz yaşındaydı.</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin babası İmam Hasan-ı Askeri ise 28 yaşlarındayken İmamet makamına ge&ccedil;tiler. Onlardan en gen&ccedil; olanı ise <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>idi. Bunların kendi ruhi, fikri ve tecr&uuml;bi hazinelerini halk arasından ele ge&ccedil;irme ve toplamaları gibi bir sorun ve ihtiya&ccedil;ları da yoktu. Aksine t&uuml;m hazinelerini ilahi ilimler kapısından hi&ccedil;bir zahmet ve tecr&uuml;be olmaksızın elde etmişlerdi.</p>\n\n<p>\n	Bu meselenin izahının, bir ka&ccedil; nokta ve mukaddime sonrası daha da bir aydınlık kazanacağı kanısındayız:</p>\n\n<p>\n	1- Mutahhar İmamların hilafet ve &ouml;nderliği, Abbasi, Fat&icirc;mi ve benzeri hanedanlar gibi kudret n&uuml;fuzu veya veraset usul&uuml;yle değildir. Belki fikri ve ruhi a&ccedil;ıdan sahip oldukları &uuml;st&uuml;n kudretler sebebiyle &ouml;nderlik makamına layık g&ouml;r&uuml;lm&uuml;şlerdir. Bu &uuml;st&uuml;n kudretler onların &ouml;nderlik makamında bulunmalarının esasını teşkil ediyordu. Halk onlarda b&ouml;ylesi fikri, ruhi ve manevi zenginliği g&ouml;r&uuml;nce kendi istek ve rızalarıyla onları &ouml;nderlik makamına se&ccedil;mekteydi.</p>\n\n<p>\n	Yani bir yandan &ouml;nderlik şartlarına sahip oldukları sebebiyle İmamet makamına se&ccedil;ilmeleri ilahi bir g&ouml;revlendirme ve se&ccedil;im idi. Diğer yandan da halk, onlarda b&ouml;yle bir ilahi derece ve kudreti (amelen de) m&uuml;şahede edince, hemen onların h&uuml;k&uuml;met ve idaresine canı g&ouml;n&uuml;lden itaat ediyorlardı.</p>\n\n<p>\n	2- İslam&rsquo;ın ortaya &ccedil;ıktığı ilk d&ouml;nemlerde d&uuml;nya onların (İmamların) yetişkinliğine Allah vergisi &uuml;st&uuml;n zeka ve kudretlerine şahid idi. İmam Muhammed B&acirc;gır ve İmam Cafer-&icirc; Sadık zamanında bu mekteb ve hareket, toplumda varolan imkanlar sayesinde daha da bir gelişme kaydetti.</p>\n\n<p>\n	&Ouml;yle ki, kendi mekteb ve okullarında binlerce g&uuml;&ccedil;l&uuml; fakih ve şuurlu m&uuml;fessir yetiştirildi. İslam toplumunu derin bir fikri hareketle ileri g&ouml;t&uuml;rd&uuml;ler ve gerekli meselelerden haberdar ettiler.</p>\n\n<p>\n	Bu y&uuml;zden Hasan b. Ali Veşşa diyor ki: Ben Kufe mescidine girdiğimde tam 900 &acirc;limin bir araya gelip de Cafer b. Muhammed hakkında konuştuklarını g&ouml;rd&uuml;m.</p>\n\n<p>\n	3- İslami ilimlerinin ilerlemesi ve halkın ilmi şuuru, İslam &uuml;mmetine &ouml;nder olacak şahsın fikri ve ilmi a&ccedil;ıdan herkesten daha &uuml;st&uuml;n olması gerektiğini ortaya &ccedil;ıkarmaktadır. Dolaysıyla da ilim ve kem&acirc;lde Resulullah&rsquo;ın varisi olan kimselerin dışında hi&ccedil; kimse bu şartlara sahip değildir.</p>\n\n<p>\n	4- Ehl-i Beyt mektebinde yetişen İslam&rsquo;ın ger&ccedil;ek &ouml;nderleri, halk yığınları arasında yarattıkları ruhi ve fikri etkinlikler sebebiyle, daima zamanın halife ve idarecilerini karşılarında buluyorlardı. Zira, zamanın idarecileri bu ıslah edici program ve &ccedil;alışmalar karşısında uzun bir s&uuml;re tutunamayacaklarını &ccedil;ok iyi biliyorlardı. Onlar n&uuml;fuz, tasallut ve h&uuml;k&uuml;mdarlıklarını s&uuml;rd&uuml;rebilmek i&ccedil;in halk yığınlarının ruhi ve fikri a&ccedil;ıdan baskı altında olmalarını istiyorlardı. Halktan binlercesi şuurlu ve sorumluluğunun bilincinde olan ger&ccedil;ek &ouml;nderlerini savundukarı i&ccedil;in &ouml;ld&uuml;r&uuml;l&uuml;yor, yine binlercesi de karanlık zindan k&ouml;şelerinde korkun&ccedil; işkenceler g&ouml;r&uuml;yorlardı.Ama hi&ccedil; birisi İmamları ve Ehl-i Beytin &ouml;nderliğine var olan g&uuml;&ccedil;l&uuml; ve haklı inan&ccedil;larından d&ouml;nm&uuml;yorlardı. Bununla birlikte hepsi de Allah&rsquo;a daha yakın olabilmek i&ccedil;in, hak teklifin edası ve ilahi sorumluluk yolunda başlarına gelen her t&uuml;rl&uuml; musibet ve meşakkatlere tam huzur i&ccedil;inde tah&uuml;mm&uuml;l ediyorlardı.</p>\n\n<p>\n	5- Peygamberin varisi olan İslam &ouml;nderleri, İmamlar ve &uuml;mmetin b&uuml;y&uuml;k rehberleri, kendilerini halktan ayrı g&ouml;rm&uuml;yorlardı. Saray ve l&uuml;ks villalarda, tam bir ilgisizlik ve itinasızlık i&ccedil;inde ayyaşlık ve eğlenceyle meşgul olan tarihin despot idarecileri gibi değillerdi.</p>\n\n<p>\n	Aksine daima kendilerini savunmasız halk kitlelerinin dert ve işkencelerine dert ortağı ediyorlardı. Sadece hakim sınıf tarafından zindanlara atıldığı veya uzak bir b&ouml;lgeye s&uuml;rg&uuml;n edildiği zamanlar halktan uzak kalıp, onlarla olan ilişkilerini kısıtlamak zorunda kalıyorlardı. B&uuml;t&uuml;n bu hakikatler, İslam muhaddislerinin naklettikleri rivayetlerde tafsilatıyla kaydedilmiştir. Halk i&ccedil;indeki vekillerine yazdıkları mektuplar, yaptıkları hatırlatmalar ve Hac merasimi sonrası Mekke yolu &uuml;zerinde kendilerini g&ouml;rmeye gelen dostlarına yaptıkları konuşmaların hepsi de ger&ccedil;ek &ouml;nderlerin risalet ve dini vazifelerini eda ettiklerinin a&ccedil;ık &ouml;rnek ve misalleri konumundadırlar.</p>\n\n<p>\n	6- Mutahhar İmamlar zamanındaki sultanlar, İmamların halk arasındaki ruhi ve fikri &ouml;nderliklerinden endişe duyuyorlardı. Her an alaşağı edileceklerinden korkuyorlardı. Bu y&uuml;zden de b&uuml;t&uuml;n g&uuml;&ccedil;leriyle onlardan bu &ouml;nderlik makamını almaya veya en azından halk kitleleriyle olan sıkı ilişkilerini kesmeye &ccedil;alışıyorlardı. Bu arzularına erişebilmek i&ccedil;in de hi&ccedil; bir cinayet ve zul&uuml;mden geri kalmıyorlardı. Katı kalplilikle İmamlara iziyet ediyorlardı. Neticede du şuurlu halk ve İmamların vefalı dostları bu durumdan rahatsızlık duyuyor, galeyana geliyorlardı.</p>\n\n<p>\n	&Ouml;nderin vazifeleri, risalet g&ouml;revinin edası ve halk yığınlarının İmamların eli altında terbiye edilmeleri hususunda, dediklerimizden de anlaşılmaktadır ki, babası zamanında &ccedil;ocukluk &ccedil;ağında olan 12&rsquo;nci İmam da İmamet ve rehberliğin b&uuml;t&uuml;n şartlarına sahip idi.Nasıl olur da o &ccedil;ocuk, şartlara sahip değilken İmamet ve rehberlik iddiasında bulunabilir ve b&uuml;y&uuml;k deliller ile İslami rehberliğin şartlarına aşina olan ve teribiye edilmiş halk da onun bu davetini kabul edip &ouml;nderliğine teslim olabilir?</p>\n\n<p>\n	Bilgi ve şuurluluk a&ccedil;ısından toplumun g&uuml;zidesi ve İslam&rsquo;ın esas ve kanunları hususunda tam bir bilgiye sahip olan bir grup, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olan bir kimsenin fikri a&ccedil;ıdan da &ccedil;ocuk olduğunu g&ouml;rm&uuml;ş olsaydı, kesinlikle kendisine tabii olmazdı. Eğer İmam, fikri olarak yetişkin olmasaydı, İmamet ve &ouml;nderliği m&uuml;ddetince ruhi ve fikri a&ccedil;ıdan hataya d&uuml;car olur ve halk da onun bu &ccedil;ocuk&ccedil;a ve yetkin olmayan fikirlerinden mutlaka haberdar olurdu. Ehl-i Beyt&rsquo;i yok etmek isteyen, bu isteklerine erişebilmek i&ccedil;in y&uuml;zlerce bilgin ve edib kiralayan ve İslam &uuml;mmetinin rehberi makamında olan kimselerin, zayıf noktalarını bulmaya &ccedil;alışan sultanlar; nasıl olur da, fikri ve, ilmi a&ccedil;ıdan hi&ccedil; bir bahane bulamıyorlardı?</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, gen&ccedil; rehberin yetkinliğini g&ouml;stermektedir. &Ouml;yle bir İmam ki, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olmasına rağmen; fikir, ruh ve ilim a&ccedil;ısından eşsiz ve benzersizdir. &Ouml;yle bir İmam ki, &ouml;nderlik ve rehberlik kudreti, kendi &ccedil;ağdaşı olan t&uuml;m alim ve bilginlerin ilgisini &ccedil;ekmişti. Bu olay, ilahi mektebin ilk tarihi &ouml;rneği değildir. Belki ilahi risaletler yolunda bir &ccedil;ok &ouml;rnekler de mevcuttur. Nitekim Kur&rsquo;an-ı Kerim bazı yerlerde onlardan bahsetmiştir.</p>\n\n<p>\n	Mesela İsa b. Meryem daha beşikte iken annesinin g&uuml;nahsız olduğuna şehadette bulunuyor, kendisini bir &ouml;nder ve peygamber olarak tanıttıktan sonra ş&ouml;yle s&ouml;yl&uuml;yordu;</p>\n\n<p>\n	<strong>&nbsp;&ldquo;İsa dedi ki: Ş&uuml;phe yok ki ben Allah&rsquo;ın kuluyum, bana kitap vermiş ve beni peygamber kılmıştır&rdquo;</strong></p>\n\n<p>\n	Aynı şekilde Yahya hakkında da ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	<strong>&ldquo;Ey Yayha, azim ve kuvvetle kitabı al. Ve ona &ccedil;ocukken peygamberlik verdik&rdquo;</strong></p>\n\n<h3>\n	Mehdiye Nasıl İnanalım?</h3>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n uzunluğu ve &ouml;nderlik yetkinliğinden bahsettikten sonra şu sorunla karşılaşıyoruz: B&uuml;t&uuml;n bu s&ouml;ylenenler sadece <strong>Mehdi</strong>&rsquo;nin varlığını olası kılmaktadır. Ama tarih a&ccedil;ısından <strong>Mehdi</strong>&rsquo;nin v&uuml;cudunu ispatlayan kesin bir delile sahip değiliz ki?</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin ink&icirc;labı ve onun eliyle meydana gelecek olan evrensel değişiklik, genelde nebevi hadis ve rivayetlerle, &ouml;zelde de mutahhar İmamlar aracılığıyla nakledilmiştir..</p>\n\n<p>\n	Peygamber ve İmamların s&ouml;z ve hadisleri &ouml;yle bir seviyededir ki, hi&ccedil; kimse i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve inkılabı hakkında hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamaktadır. <strong>Mehdi</strong>&rsquo;nin inkılabı&rsquo;nın varlığı hakkında Peygamberden yaklaşık 400, masum İmamlardan ise 6000&rsquo;e yakın hadis (Şia&rsquo;da İmamların s&ouml;z&uuml; de hadis kabul edilmektedir) nakledilmiştir. Bu b&uuml;y&uuml;k rakam bu iddiayı ispat ve bu konudaki her t&uuml;rl&uuml; ş&uuml;phe ve teredd&uuml;d&uuml; giderecek en b&uuml;y&uuml;k delil ve şahid konumundadır. &Ouml;yle ki, biz, İslami mevzuların hi&ccedil; birisi hakkında bu kadar rivayet ve kaynağa sahip değiliz. Yine bizler, bu kadar sağlam delillere sahip değiliz. Bu delilleri kısaca iki gruba ayırabiliriz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- İslam&icirc; delil</p>\n\n<p>\n	2- İlmi delil</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- İslami Delil: </strong></p>\n\n<p>\n	Mevcut olan &ccedil;ok sayıda rivayetler, dini &ouml;nderlere inanan kimseler i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve ink&icirc;labı husunda hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamakta ve Ona, bu konunun boş, efsane ve hayali bir şey olmadığını, belki tarihi tecr&uuml;belerle de ispatlanmış bir hakikatı ifade ettiğini bildirmektedir.</p>\n\n<p>\n	Peygamber ve Hidayet İmamlarından nakledilen y&uuml;zlerce delil ve rivayetin hepsi, vaad edilen <strong>Mehdi</strong>&rsquo;den bahsetmektedir. Hepsi de &ccedil;ok a&ccedil;ık bir şekilde <strong>Mehdi</strong>&rsquo;nin Fatıma&rsquo;nın sevgili &ccedil;ocuklarından H&uuml;seyn&rsquo;in dokuzuncu kuşaktan evladı olduğunu a&ccedil;ıklamaktadır. İmamlar, Hazretin gaybeti meselesine &ouml;zel bir ilgi duyduğundan, onun gaybet ve zuhurunun şart ve sıfatlarını a&ccedil;ıklama hususunda hi&ccedil; bir şeyi esirgemeyerek konuya tam bir a&ccedil;ıklık kazandırmışlardır.</p>\n\n<p>\n	Bu meseleye şehadette bulunan, sadece rivayet ve nakillerin &ccedil;okluğu değil elde başka bir takım deliller de vardır ki, bu s&ouml;z konusu rivayetlerin esas ve temelini daha da g&uuml;&ccedil;lendirmekte ve muhkem kılmaktadır.</p>\n\n<p>\n	Bu rivayetler genellikle Şia ve S&uuml;nni kitaplarının meşhur ve g&uuml;venilir olanlarından alınmıştır. Nebevi hadislerin &ccedil;oğu Buhari, M&uuml;slim, Tirmizi, Ebu Davud, Musned-i Ahmed b. Hanbel ve Mustedrek-i Hakim&rsquo;de yer almıştır. &Uuml;stelik Hz. Peygamberin halifelerinin 12 kişi olduğunu bildiren Buhari: İmam Cevad, İmam Hadi ve İmam Hasan-ı Askeri zamanlarında yaşamıştır. Bu da s&ouml;z konusu hadisin, Peygamberden nakledildiğini g&ouml;stermektedir. Zira İmamların sayısı daha 12 yi bulmamışken, Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendi halifelerinin 12 kişi olduğunu bildirmektedir. Buharinin kendisi 11. İmam zamanında yaşamıştır. Bu rivayet ve benzeri nakiller ink&acirc;r edilmez bir hakikatı g&ouml;stermektedir. Zira daha İmamların sayısı 12&rsquo;yi bulmamışken, bu hadis, hadis kitaplarında yer almış, kayda ge&ccedil;miştir. Yani bu hadisler, konuşma ve s&ouml;zleri ilahi vahy esası &uuml;zerine olan ve hi&ccedil;bir zaman kendi şahsi istek ve arzuları doğrultusunda konuşmayan bir ferdin diliyle, ilahi bir hakikat ve ger&ccedil;eği g&ouml;zler &ouml;n&uuml;ne sermektedir. Bu İmamların ilki Ali b. Ebu Talib, sonuncusu ise İmam Hasan Asker-i&rsquo;nin oğlu Mev&rsquo;ud (vaadedilmiş) Mehd&icirc;&rsquo;dir.</p>\n\n<p>\n	<strong>2- İlmi Delil:</strong></p>\n\n<p>\n	Bu delil Gaybet-i Suğra (k&uuml;&ccedil;&uuml;k gizlilik) zamanında yaşayan bir halkın, 70 yıllık terc&uuml;besidir. Bu d&ouml;nem İslam &uuml;mmetinin &ouml;nderi. <strong>Hz. Mehdi</strong>&rsquo;nin hayatı&rsquo;nın ilk yıllarını teşkil etmektedir.</p>\n\n<p>\n	İmam,zahir&rsquo;de halkın g&ouml;zlerinden gizli yaşıyordu. Ama kalp ve fikriyle, kendi dostlarıyla uyum ve beraberlik i&ccedil;indeydi. Aniden gaybet zamanı başlayınca M&uuml;sl&uuml;manlar zor ve buhranlı bir d&ouml;neme girdi. Zira uzun yıllardır bizzat kendi İmamlarıyla g&ouml;r&uuml;şmeye, sorunlarını ve vazifelerini bizzat kendisine sorup, cevaplarnı da bizzat kendisinden almayı adet etmişlerdi. Ama bu zor şartlara rağmen İmam <em>aleyhi&#39;s-sel&acirc;m</em> bir an dahi, İslam &uuml;mmetin&rsquo;den gaflette değildi. B&uuml;t&uuml;n emirlerini ve &uuml;mmetin sorunlarını &ouml;zel vekilleri aracılığıyla insanlara ulaştırıyordu. Bu 70 yıllık zaman zarfında, aracı olarak İmamla temasta bulunan ve Niyabet-i has (&ouml;zel vekillik) g&ouml;revini &uuml;stlenenlerin sayısı d&ouml;rt idi. Bu d&ouml;rt kişi şunlardır:</p>\n\n<p>\n	1- Osman, Said-&uuml;l Amri</p>\n\n<p>\n	2- Muhammed b. Osman b. Said-&uuml;l Amri</p>\n\n<p>\n	3- Ebul Kasım El H&uuml;seyin b. Ruh</p>\n\n<p>\n	4- Ebul Hasan Ali b. Muhammed-i Semeri</p>\n\n<p>\n	Bu d&ouml;rt kişi sırasıyla biri diğerinin yerine ge&ccedil;iyordu. Şialar tarafından s&ouml;z konsu edilen her t&uuml;rl&uuml; soru ve meseleleri İmama iletiyor, cevabını ise yazılı ve s&ouml;zl&uuml; olarak alıp sahibine iletiyorlardı. B&uuml;t&uuml;n yazıların hepsi de aynı yazı bi&ccedil;imi ve &ouml;zel bir stil ile bizzat hazret tarafından kaleme alnıyordu. Son vekil olan Semeri, Gaybet-i Suğra d&ouml;neminin sona erdiğini ve bundan b&ouml;yle artık Gaybet-i Kubra (b&uuml;y&uuml;k gizlilik) d&ouml;nemi-nin başladığını ve artık hi&ccedil; kimse İmamla halk arasında vekil olarak yer almıyacağını bildirmiştir. Bu d&ouml;nemde şialar kendi sorunlarını naib-i amm (genel naib) olan şartları haiz m&uuml;ctehidlere g&ouml;t&uuml;rmeli, yani din ve d&uuml;nya işlerinde bilgili m&uuml;ctehidlere baş vurmalıdırlar.M&uuml;ctehidler de b&ouml;ylece yazılı ve s&ouml;zl&uuml; olarak şiaların problem ve sorunlarını &ccedil;&ouml;zmeye &ccedil;alışsınlar. İslam&rsquo;ın hakimiyet ve tanıtılması yolunda &ccedil;aba sarfetsinler. İslam&rsquo;ın şuurlu ve bilgili nesline &ouml;zen g&ouml;stererek, İslami hedeflerin ger&ccedil;ekleşmesi yolunda halk kitleleriyle işbirliğinde bulunsunlar ve onlara &ouml;nderlik etsinler.</p>\n\n<p>\n	&Ouml;zel vekillerin, aracı olduğu yetmiş yıllık zaman boyunca Hazretin konuşma ve haketlerinde en k&uuml;&ccedil;&uuml;k bir yanlışlık ve zıtlık g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Acaba onların tam 70 yıl yalan s&ouml;yledikleri ve &uuml;stlendikleri g&ouml;revin tersine davrandıkları d&uuml;ş&uuml;n&uuml;lebilir mi?</p>\n\n<p>\n	Onların hayat metodunda b&ouml;yle bir tasavvur ve d&uuml;ş&uuml;ncenin varlığı kabul edilemez. B&ouml;yle bir ihtimal d&uuml;ş&uuml;n&uuml;lemez. Zira bu d&ouml;nemde, aralarında hi&ccedil; bir ilişki bulunmaksızın hepsi aynı g&ouml;r&uuml;ş, aynı ideal ve aynı mantıkla; İmam adına halkla konuşuyor, s&ouml;z s&ouml;yl&uuml;yorlardı.</p>\n\n<p>\n	Eğer ger&ccedil;ekten de ortada bir ger&ccedil;ek olmasaydı bu m&uuml;ddet i&ccedil;erisinde s&ouml;z ve fikirlerinde bir takım s&uuml;r&ccedil;meler g&ouml;r&uuml;l&uuml;r, neticede İslam milleti onların hareket ve davranışları karşısında k&ouml;t&uuml;mser olurdu. Halbuki bu m&uuml;ddet zarfında halkın t&uuml;m&uuml; onları tam bir inan&ccedil;, g&uuml;ven ve imanla karşılıyordu. Zaten ilim a&ccedil;ısından ihtimal esasıyla da d&uuml;ş&uuml;n&uuml;lecek olursa, b&ouml;yle bir şey imkansızdır. Yani tam 70 yıl boyunca &ouml;zel bir şekilde halkın hayatına yalanların hakim olması, bunun da &ouml;tesinde; halkın bu yalanlarla hayatını d&uuml;zenlemesi d&uuml;ş&uuml;n&uuml;lemez. Gaybet-i Suğra d&ouml;neminde edindiğimiz ilmi tecr&uuml;beler bizlere viladet, hayat, gaybet ve Gaybet-i Kubra zamanındaki &ldquo;niyabet-i amm&rdquo; meselesini de ispat etmektedir.</p>\n\n<p>\n	Bu da g&ouml;stermektedir ki, <strong>Mehdi</strong> (a.f.), bir takım sebepler y&uuml;z&uuml;nden halkın g&ouml;zlerinden gizlenmiş ve bir g&uuml;n yeniden ortaya &ccedil;ıkarak kendisini t&uuml;m d&uuml;nyaya g&ouml;sterecektir.</p>\n\n<h3>\n	Ni&ccedil;in İmam-ı Zaman (Mehdi), Gaybet M&uuml;ddetince Kıyam Etmedi?..</h3>\n\n<p>\n	Kendisini, toplumu fesaddan kurtarmaya hazırlanmış olan bir ferdi, hangi sebepler bu g&ouml;revinden alıkoymakta ve onun yetmiş yıllık toplumla olan ilişkisini kesmekte, sonra da Gaybet-i Kubra d&ouml;neminde belirsiz bir m&uuml;ddet i&ccedil;in toplumla olan ilişkisini t&uuml;m&uuml;yle koparmaktadır?</p>\n\n<p>\n	Halbuki gaybet-i suğra d&ouml;neminde ve gaybet-i k&uuml;bra d&ouml;neminin ilk başlarında; Hazretin kıyamı i&ccedil;in, şartlar da olduk&ccedil;a verimli ve uygundu. Zira o zamanın hakimleri techizat ve askeri kudret a&ccedil;ısından, bug&uuml;nk&uuml; dereceye ulaşmamıştı. Dolaysıyla da kıyam daha kolay ve başarılı bir şekilde sonu&ccedil;lanabilirdi.</p>\n\n<p>\n	Toplumsal değişiklik ve mazlum halk kitlelerini tarihin cabbar h&uuml;k&uuml;mdarlarının elinden kurtarmak, m&uuml;said şart ve ortamları gerektirmektedir. Bazen de insanın ş&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml; olur; iş, ilahi bir memuriyet ve risalet olunca ve bitmek t&uuml;kenmek bilmeyen ilahi bir g&uuml;&ccedil; de işin i&ccedil;indeyse; artık bir takım &ouml;zel maddi şart ve unsurlara ne ihtiya&ccedil; vardır?</p>\n\n<p>\n	Ama bilinmelidir ki, b&uuml;t&uuml;n ilahi yardım ve teyidler, maddi sebebler kanalıyla şekillenmektedir. Gaybi unsurların, maddi unsurlarla sıkı bir ilişkisi vardır. Bu y&uuml;zden de cihan beş asır cahiliyye d&ouml;nemi yaşadı. Ta ki, Hz. Muhammed&rsquo;in risaleti i&ccedil;in m&uuml;said ortam ve şartlar oluştu. Yani o zaman cihan, ilahi bir kurtarıcıyı kabullenmek i&ccedil;in hazır bir hale gelmişti.</p>\n\n<p>\n	Bu mesele olduk&ccedil;a a&ccedil;ık ve bedihidir ki, bir hareket veya akım ancak ve ancak toplumdan destek g&ouml;rd&uuml;ğ&uuml; zaman başarıya ulaşabilir. İlahi s&uuml;nnetler de g&ouml;stermektedir ki, Allah-u Teala daima illetler, sebepler ve m&uuml;said ortamlar vasıtasıyla iradesini ger&ccedil;ekleştirmektedir. İlk &ouml;nce bir ortam oluşturmakta daha sonra da istediği değişiklik ve evrimleri ger&ccedil;ekleştirmektedir. Mesela İslam, uzun s&uuml;ren bir fetret (duraklama) d&ouml;neminden sonra gelmiş ve adeta bu fetret d&ouml;nemi, İslam&rsquo;ın gelişi i&ccedil;in uygun bir atmosfer oluşturmuştur.</p>\n\n<p>\n	Bu olay bazı &ouml;zel durumlarda meydana gelen mucizeden olduk&ccedil;a farklıdır. O buhranlı ortam ve &ouml;zel hususlarda alınan kararlar olayı bir tek hareketle neticelendirmektedir.Gaybi yardımlar doğal şart ve gerek&ccedil;eler &uuml;zere şekillenmekte ve ilahi yardım bir tek kıvılcımla v&uuml;cuda gelmektedir. Nemrud&rsquo;un adamlarının İbrahim i&ccedil;in yaktıkları ateşin onu yakmaması, Peygamberin başı &uuml;st&uuml;nde yalın kılı&ccedil; duran yahudinin elinden kılıcının d&uuml;şmesi veya Hendek savaşında kafir ve m&uuml;şriklerin kalplerine korku ve vahşet d&uuml;ş&uuml;ren ve onların yenilmesine ve dağılmalarına sebep olan şiddetli r&uuml;zgarın esmesi gibi...</p>\n\n<p>\n	Bu y&uuml;zden <strong>Mehdi</strong> (a.f)nin kıyamıda doğal bir şekilde şekillenerek v&uuml;cuda gelecektir. <strong>İmam Mehdi</strong>&rsquo;nin t&uuml;m alemi ıslah etmek istediğinden; t&uuml;m d&uuml;nyanın, kendi risaletini hemen kabulleneceği bir duruma gelmiş olması gerekiyor. Zira, eğer sadece, &ouml;nderlik liyakati ve m&uuml;sait ortamın varlığı şart olsaydı; bu, Hz. Peygamber zamanında vardı.Ve dolaysıyla da b&ouml;yle bir ıslah&rsquo;ın o zamanda peygamber&rsquo;in g&uuml;&ccedil;l&uuml; eliyle v&uuml;cuda gelmiş olması gerekirdi. <strong>Mehdi</strong>&rsquo;nin evrensel memuriyet ve risaleti, &ouml;zel bir konuma sahip olduğundan t&uuml;m d&uuml;nya&rsquo;da kapsamlı bir değişkenliğin v&uuml;cuda gelmesi, zul&uuml;m, sitem, ve bezginliğin t&uuml;m d&uuml;nya&rsquo;yı kaplaması, d&ouml;rt bir yandan gelen baskı ve zorlukların, halkı tam bir patlama noktasına getirmiş olması gerekiyor.B&ouml;ylece evrensel ıslahat&ccedil;ı (<strong>Mehdi</strong>)nin bir tek feryadıyla esaret zincirleri koparılsın, halk kitleleri ellerini ona doğru uzatsın ve risaleti herkes&ccedil;e kabul edilsin.</p>\n\n<p>\n	Bu cevap ve bilgi neticesinde insan&rsquo;ın, &ldquo;İmam b&uuml;t&uuml;n bu askeri g&uuml;&ccedil; ve teknolojik silah ve te&ccedil;hizatlara karşı nasıl olur da galip gelebilir?&rdquo; diye sorabileceği gibi, sorunun cevabı da kendiliğinden anlaşılmaktadır. Zira s&uuml;per g&uuml;&ccedil;ler, askeri g&uuml;&ccedil; ve teknolojik silahlar a&ccedil;ısından g&uuml;&ccedil;l&uuml; olmalarına rağmen ruhi y&ouml;nden bir y&ouml;nelgiyle karşı karşıya gelecektir. &Ccedil;&uuml;nk&uuml; insani ruhun temelden hastalandığı, bozulduğu bir ortamda, bu techizat, ara&ccedil; ve gere&ccedil;lerden istifade edebilmesi m&uuml;mk&uuml;n değildir. T&uuml;m insanlığın ruhi s&uuml;kunet ve huzurdan mahrum olduğu, insanların hayret ve şaşkınlık i&ccedil;inde ne yapacağını bilmez bir hale geldiği ortamda, savaş techizatının insanlar i&ccedil;in hi&ccedil; bir faydası olamaz.</p>\n\n<h3>\n	B&ouml;yle Bir Rehber Nasıl Olur Da Bu D&ouml;nemde Zafere Ulaşabilir?..</h3>\n\n<p>\n	Ge&ccedil;miş b&ouml;l&uuml;mlerde yer alan soruların ardından bir de insanın aklına şu soru takılabilir:&rdquo;Bir insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa, bu kompleks ve &ouml;nemli d&ouml;nemde zafer&rsquo;e ulaşabilir mi? Acaba değişiklik ve hareket v&uuml;cuda getirmek sadece bu insana mahsus bir şey midir?&rdquo;</p>\n\n<p>\n	Bu soru, şu g&ouml;r&uuml;ş a&ccedil;ısından s&ouml;z konusu edilmektedir: İnsan tabiatta adeta ikinci etken konumundadır. Asıl etken, kendisini &ccedil;epe&ccedil;evre kuşatan maddi etkenlerdir. Dolayısıyla da insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa bu etkenlere dikkat etmek zorundadır.</p>\n\n<p>\n	Başka bir yerde de belirttiğimiz gibi, tarihin iki asıl kutubu vardır:</p>\n\n<p>\n	1- İnsan</p>\n\n<p>\n	2- İnsanı &ccedil;epe&ccedil;evre saran maddi g&uuml;&ccedil;ler.</p>\n\n<p>\n	İnsana tesir ettiği ve onu bir yere kadar değiştirdiği gibi insanda bu maddi g&uuml;&ccedil;ler &uuml;zerinde etkili olmakta ve değişiklik v&uuml;cuda getirmektedir.</p>\n\n<p>\n	Hareketin maddeden başlayıp, insanda sona erdiği farzedilecek olursa; aynı suret ve miktarda insandan maddeye y&ouml;nelik bir hareket ve değiştirmenin meydana geldiği de bir ger&ccedil;ektir.</p>\n\n<p>\n	B&ouml;ylece tarihi seyir ve değişiklikte, hem insanın ve hem de maddi fakt&ouml;rlerin etkisi s&ouml;z konusudur. Eğer insanın gaybi ve semavi ilişkilerini de g&ouml;z &ouml;n&uuml;ne alacak olursak; tarih, tahavv&uuml;l ve değişikliğinin en &ouml;nemli etkeni, insan olacaktır. Nitekim bu etken; peygamberler tarihinde a&ccedil;ık bir şekilde g&ouml;r&uuml;lmektedir. Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> gaybi ve ilahi ilişkiler esası &uuml;zere tek başına derin ve k&ouml;kl&uuml; bir tarihi hareket v&uuml;cuda getirdi. &Ccedil;ok kısa bir m&uuml;ddet zarfında &ouml;yle bir medeniyet v&uuml;cuda getirdi ki; onu &ccedil;epe&ccedil;evre kuşatan hi&ccedil; bir maddi etkenin b&ouml;yle bir hareket ve değişikliği bu s&uuml;ratle v&uuml;cuda getirebilmesi olası değildir. Dolayısıyla b&uuml;y&uuml;k İslam Peygamberi vasıtasıyla oluşan bu değişikliğin, bir benzerinin onun soyundan olan insanlığın gelecekteki b&uuml;y&uuml;k &ouml;nderi <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> tarafından da v&uuml;cuda getirilmesi olası ve m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h3>\n	Mehdi Zamanında Değişiklik Nasıl Olacaktır?.</h3>\n\n<p>\n	Kitabın sonunda da şu soruyla karşılaşıyoruz:&rdquo;Hakkın yasaları ve toplumsal adalet, zul&uuml;m ve zorbalık d&uuml;zenlerine nasıl galip gelecektir&rdquo;?</p>\n\n<p>\n	Bu soruya cevap verebilmek i&ccedil;in ilk &ouml;nce <strong>Mehdi</strong>&rsquo;nin zuhur ettiği g&uuml;n&uuml; ve o g&uuml;n meydana gelecek olan hadisleri iyice bilmek gerekiyor. B&ouml;ylece o asırda meydana gelecek olan değişikliği de bilmiş oluruz.Zira her ne kadar da olsa, o g&uuml;n hakkında tam ve yeterli bir bilgiye sahip değiliz. Dolaysıyla da ilmi bir takım verilere de her hangi bir h&uuml;k&uuml;mde bulunamayız. Ama zihni ve fikri varsayımlar ve tasavvurlarla bir h&uuml;kme varabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	A&ccedil;ık ve rahat bir şekilde denebilecek tek s&ouml;z şudur:</p>\n\n<p>\n	İnsanlık ve beşer tarihi m&uuml;ddetince v&uuml;cuda gelen değişiklik ve tecr&uuml;beler, bizlere bildirmektedir ki o zaman t&uuml;m cihan yeni bir risaleti kabule hazır bir duruma gelmiş olacaktır. Yani toplumda ruhi a&ccedil;ıdan tam bir hazırlık ve uygun bir atmosfer meydana gelecektir.</p>\n\n<p>\n	İşte bu ortamda &uuml;mit nuru parlayacak ve intiz&acirc;r (bekleme) d&ouml;nemi sona erecektir. <strong>Mehdi</strong> kendi risalet g&ouml;revini tamamlamak &uuml;zere zuhur edecektir. Halk kitleleri ve taraftarlarının himaytiyle fesat ateşini s&ouml;nd&uuml;recek ve zalimane kanun ve esaslar yerine toplumsal ve sosyal adaleti hakim kılacaktır. O g&uuml;n artık sapıklar, tecav&uuml;zler, k&ouml;t&uuml;l&uuml;kler ve emniyetsizlikler sona erecek t&uuml;m canlılar tam bir g&uuml;ven ve emniyet i&ccedil;inde <strong>Mehdi</strong>&rsquo;nin adilce h&uuml;k&uuml;meti altında kendi yaşantısını s&uuml;rd&uuml;recektir.</p>','İmam Mehdi (a.s)’ın Uzun Ömrü','','trash','open','open','','imam-mehdi-a-sin-uzun-omru__trashed','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',0,'http://islamex.com/?p=2584',0,'post','',0),(2585,1,'2020-05-08 13:07:32','2020-05-08 10:07:32','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Ayetullah Şehid Muhammed Bakır Sadr</p>\n\n<p>\n	Bir d&uuml;nya kurtarıcısına inanmak İslam&rsquo;a has bir inan&ccedil; değildir. Dini bir sığınakları olan t&uuml;m milletlerde b&ouml;yle bir g&uuml;n&uuml;n beklentisi mevcuttur. Hatta denilebilir ki bu intizar ve bekleyiş her insanın derinliklerinden y&uuml;kselen gizli bir feryat ve fitri bir duygudur. T&uuml;m insanlar İlahi risaletin ger&ccedil;ekleşeceği ve herkesin kendi nihai kemal ve r&uuml;şd derecesine ereceği bir g&uuml;n&uuml; g&ouml;zlemekteler. Maddi ideolojilere inanan kimseler dahi kendi ekollerinin t&uuml;m d&uuml;nyaya ve akıllara hakim olacağı, t&uuml;m akılları ve g&ouml;n&uuml;lleri kendisine cezb edeceği bir g&uuml;n&uuml;n beklentisi i&ccedil;inde bulunmaktadırlar.</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in varlığına inanmak, zillet ve donukluğa yer vermeyen g&uuml;&ccedil;l&uuml; ve dinamik bir hakikatı ifade etmektedir. Zira O&rsquo;nun mekteb ve ideali her t&uuml;rl&uuml; zul&uuml;m, bozukluk ve haksızlığa karşı savaş vermektir.</p>\n\n<p>\n	Zul&uuml;m saraylarının insanlara baskı yaptığı, insanların tecav&uuml;z ve zul&uuml;mle meşgul olduğu, kısacası yaşam koşullarının tamamen tabii halinden &ccedil;ıktığı ve anormal bir hale geldiğini g&ouml;ren her akıllı ve zeki insan bu durumun devam edemeyeceğini ve sorumluluğunun şuurunda mesut, uyanık ve g&uuml;&ccedil;l&uuml; bir insanın ilahi risalet ve mesajlarıyla &uuml;mit verici y&uuml;z&uuml;n&uuml; insanlara aşikar kılacağını, melekuti bir nida kan ve kılı&ccedil; hareketiyle bu doğal olmayan koşulları icad eden sahte ve hayali tanrıların temel ve esaslarını yerle bir edeceğini ve yalancı maske ve &ouml;rt&uuml;leri &ccedil;ekip par&ccedil;alayacağını bilir ve b&ouml;yle bir g&uuml;n&uuml;n beklentisi i&ccedil;inde olmanın gerekliliğine iman eder.</p>\n\n<p>\n	İslam&rsquo;ın en kıymetli semerelerinden biri olan bu intizar <em>(Kurtarıcı bekleme)</em> meselesi, tarihte en parlak sayfaları doldurmakta, zulme uğrayan mazlumların duygularını kabartmakta ve fikirlerin değişmesiyle gaybet meselesini ger&ccedil;eğe, geleceği de hali hazıra d&ouml;n&uuml;şt&uuml;rerek d&uuml;nya insanlarının kulağına ş&ouml;yle fısıldamaktadır:</p>\n\n<p>\n	Bu kurtarıcı sizin yanınızda ve sizin aranızda bulunmaktadır. O, sizin yaşamakta olduğunuz &ccedil;evrede yaşamaktadır. O sizleri g&ouml;r&uuml;yor, sizler de onu... Fakat onu tanımıyorsunuz. O da zul&uuml;m ve acılar i&ccedil;inde kavrulan bir &ccedil;evrede yaşayan tertemiz ruhlu, inan&ccedil;lı ve de sorumluluğunun şuurunda olan kimseler gibi eziyet ve ızdırap &ccedil;ekmektedir. Zira o, canlı hazır bir &ouml;nder ve İmamdır. Sosyal problemler ve meşakkatlere o da ortaktır. Ama O, s&uuml;kut g&ouml;revinin sona ereceği ıslah yanlısı ve zulme uğramış insanlar tarafından kıvılcımların &ccedil;akılacağı ve &ouml;nemli anı beklemektedir. İşte o zaman g&uuml;&ccedil;l&uuml; elini uzatacak, tarihin mazlumlarını kurtarmaya koşacak ve zalimlerin k&ouml;k&uuml;n&uuml; kazıyarak bu bekleyişe son verecektir. O da bu cehennemi ortamdan rahatsızlık duymaktadır. Batıl s&ouml;z ve amellerden, insanlık dışı hareketlerden ızdırap duymaktadır. Ama yine de kendisine s&ouml;z verilmiş olan o g&uuml;n&uuml; beklemekten başka &ccedil;aresi yoktur....</p>\n\n<p>\n	Ama buna rağmen yine de insanlık toplumunun yanı başında, kendini gam ve kederlere ortak kılmış ve İslam&rsquo;ın asıl ve de canlı şiar ve hareketlerine b&uuml;y&uuml;k bir i&ccedil;tenlikle yardım etmektedir.</p>\n\n<p>\n	Mesuliyet y&uuml;k&uuml;n&uuml; kendi omuzlarından atabilmek maksadıyla mektebi olumsuz bir şekilde ortaya koymaya, b&uuml;t&uuml;n mesuliyet ve sorumlulukları onun &uuml;st&uuml;ne yıkmaya &ccedil;alışanlara Hazret: &ldquo;Sizler de sorumlusunuz&rdquo; diye haykırmaktadır. Zira İslam&rsquo;ı kabul etmiş ve m&uuml;min bir kimse olduğunuzu iddia ediyorsunuz. Uyanık olunuz.! Sorumluluk y&uuml;kleyen İslam ve onun asil semerelerinden sadece biri olan bekleyiş, işte bundan başka bir şey değildir.</p>\n\n<p>\n	Bazı kimseler intizar olayına olumsuz bir g&ouml;zle bakmakta. Bu canlı ve yapıcı hakikat karşısında bir takım yanlış değerlendirmelere ve anlaşmazlıklara d&uuml;şmektedirler ki, onlar şundan ibarettir:</p>\n\n<p>\n	1- Nasıl olur da bir insan 10 asır &ouml;nce, d&uuml;nyaya gelmiş ve şimdiye kadar &ouml;ylece hayatta kalmıştır?</p>\n\n<p>\n	Her insanı bir m&uuml;ddet sonra &ouml;l&uuml;m&uuml;n kucağına iten bu doğal yaşam kanunu nasıl olur da <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında işlemez hale getirilmiştir.</p>\n\n<p>\n	2- Ni&ccedil;in Allah-u Teala <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a &ouml;zel bir imtiyaz tanısın ki? &Ouml;l&uuml;m ve yaşlılıkla i&ccedil; i&ccedil;e olan zaman aşımı ve &ouml;mr&uuml;n doğal kanunu ni&ccedil;in <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;ye gelince ge&ccedil;erliliğini kaybetmiştir.</p>\n\n<p>\n	Ayrıca vaat edilen bu s&ouml;z konusu şahıs, cismani y&ouml;nden diğer insanlarla hi&ccedil;bir farkı olmadığı gibi şu andaki toplumda bilfiil yaşamakta, zamanın ge&ccedil;mesiyle &ouml;mr&uuml; ge&ccedil;mekte ve d&uuml;nyanın huzursuzluklarından da etkilenmektedir.</p>\n\n<p>\n	3- D&uuml;nyanın kurtarıcısı olan <strong>Mehdi</strong> &ouml;zel ve m&uuml;şahhas bir fert olarak algılanırsa; bu şahıs on birinci İmamın oğludur. H. 255 yılında d&uuml;nyaya gelmiştir. Babası (İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>) 260 yılında vefat etmiştir. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşlarında bir &ccedil;ocuktu. Dolayısıyla da babasının faziletli, verimli mektebinden hakkıyla faydalanamamıştır.</p>\n\n<p>\n	O zaman nasıl olur da gelecekte fevkalade ilmi ve fikri g&ouml;r&uuml;ş sahibi olmayı gerektiren dini bir &ouml;nderliği &uuml;stlenebilir?</p>\n\n<p>\n	4- Nasıl olur da hayat ve yaşamı hi&ccedil;bir ilmi delile dayanmayan ve sadece teori olarak ortaya s&uuml;r&uuml;len bir &ouml;ndere iman edebiliriz?</p>\n\n<p>\n	Bu hususta tek delil ve sened Hz. Peygamber ve masum İmamlardan nakledilen rivayetlerdir. Ve bu şer&rsquo;i nakiller, tabiat ilimlerinin a&ccedil;ık kanun ve esasları karşısında hi&ccedil; bir zaman ikna edici konumda değildirler.</p>\n\n<p>\n	5- Bir ferdin, ne kadar g&uuml;&ccedil;l&uuml; ve kudretli olursa olsun tek başına derin bir i&ccedil;timai değişiklik icat edebilmesi ve milletleri, zaman s&uuml;resi ve tarihi olaylar sonucu oluşması gereken o tarihi merhaleye ulaştırabilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	6- Nasıl olur da bir fert d&uuml;nyanın zul&uuml;m ve kudretlerini yıkar, seri bir hareketle b&uuml;t&uuml;n g&uuml;&ccedil;lere galip gelir; ve yıllar boyunca askeri, siyasi ve iktisadi g&uuml;&ccedil; sayesinde kendi muhalif ve rakiplerini yok eden ve kalplerde b&uuml;y&uuml;k bir korku ve vahşet meydana getiren zorbaların elini kesebilir; baskı ve de zul&uuml;m kanunları yerine adalet ve insaf ilkelerini getirebilir?</p>\n\n<p>\n	Bunlar, haktan habersiz olan bir takım kimselerin <strong>Hz. Mehdi</strong>&rsquo;nin g&uuml;&ccedil; ve eylemi hakkında sordukları sorulardır.</p>\n\n<p>\n	Bizler ise ilahi yardım ve başarı sayesinde bu sayfalarda kalemin g&uuml;c&uuml;n&uuml;n yettiğince, s&ouml;z konusu sorulara cevap vermeye &ccedil;alışacağız.</p>\n\n<h2>\n	Nasıl Olur da Mehdi&rsquo;nin &Ouml;mr&uuml;</h2>\n\n<h2>\n	Bu Kadar Uzun Olabilir?..</h2>\n\n<p>\n	<em>Mehdi&rsquo;nin &ccedil;ocukluk d&ouml;neminden yaşlılık ve nihayet &ouml;l&uuml;m anına kadar hesaplandığında 1140 sene yaşaması gerekir. Acaba onun normal bir insanın tam 14 katı kadar bir zaman yaşaması m&uuml;mk&uuml;n m&uuml;d&uuml;r?</em></p>\n\n<p>\n	İmkan kelimesi 3 şekilde d&uuml;ş&uuml;n&uuml;lebilir:</p>\n\n<p>\n	1- Ameli imkan</p>\n\n<p>\n	2- İlmi imkan</p>\n\n<p>\n	3- Mantıksal ve felsefi imkan</p>\n\n<p>\n	1- Ameli imkandan maksat, insan i&ccedil;in ger&ccedil;ekleştirmesi ve pratiğe ge&ccedil;irmesi m&uuml;mk&uuml;n olan bir imkandır. &Ouml;rneğin: G&uuml;n&uuml;m&uuml;z insanı denizlerin altında yaşayabilmekte, g&ouml;kleri kendi hakimiyeti altına alabilmekte ve Aya rahat bir şekilde ayak basabilmektedir.</p>\n\n<p>\n	2- İlmi imkandan maksat ise şudur: İnsanoğlu &ouml;ğrenmek istediği bir &ccedil;ok olayların sırrını bu g&uuml;n &ccedil;&ouml;zebilmiş değilse de ilmi ilerleme ve sırların keşfi ona g&uuml;n&uuml;n birinde bu hedefine ulaşabilme imkanını sağlayacaktır. Astronomlara bu g&uuml;n me&ccedil;hul olan Z&uuml;hre ve G&uuml;neş k&uuml;resinin musahhar kılınması gibi. Bu g&uuml;nde bilginler, t&uuml;m g&uuml;&ccedil;leriyle &ccedil;alışmakta ve uzay gemilerinin hem hızını artıracak, hem de onu eritici ışınlardan koruyacak bir yapıya kavuşturabilmenin &ccedil;arelerini bulmak i&ccedil;in araştırmalarda bulunmaktadırlar.</p>\n\n<p>\n	Bu ideal, pratik bir d&uuml;zeye ulaşabilmiş değilse de, uzayı yaran ve ayın m&uuml;sahhar kılınması teorisini pratik kılan astronomi ilmi, ona g&uuml;n&uuml;n birinde Z&uuml;hre ve G&uuml;neş k&uuml;resinin de fethedileceği m&uuml;jdesini vermektedir.</p>\n\n<p>\n	3- Mantıki ve felsefi imkandan maksat ise: Akıl a&ccedil;ısından muhal (olmazlık - imkan dışı) sayılıyor olmamasıdır. &Ouml;rneğin &uuml;&ccedil; portakal&rsquo;ın kesilmeksizin iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi akli a&ccedil;ıdan muhaldır. Burada akıl &ldquo;&uuml;&ccedil; portakal&rdquo; &ldquo;tek&rdquo; olduğundan iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi m&uuml;mk&uuml;n değildir&rdquo; şeklinde bir h&uuml;k&uuml;m verir. Sayıların taksim edilmesinin şartı &ccedil;ift olmasıdır.</p>\n\n<p>\n	Oysa bu &ldquo;tek&rdquo;tir. Neticede bu &uuml;&ccedil; portakalın hem &ldquo;tek&rdquo; ve hem de &ccedil;ift olması gerekiyor, ki bu bir &ccedil;elişkidir. &Ccedil;elişki ise mantık ve felsefe a&ccedil;ısından imkansızdır.</p>\n\n<p>\n	Ama ateşin i&ccedil;ine girip de yanmamak veya olduk&ccedil;a sıcak olan g&uuml;neş gezegenine gitmek mantıksal veya felsefi a&ccedil;ıdan imkansız değildir. Zira, eğer biz &ldquo;sıcaklığı az olan bir cismin, sıcaklığı &ccedil;ok olan başka bir cisimden hararet alıp da, onunla aynı oranda bir sıcaklığa sahip olmadığını farz edecek olursak; b&ouml;yle bir şeyi sabit kılan deney bilimleri kanunlarına muhalefet etmiş oluruz.</p>\n\n<p>\n	Ama bizler bu teoride hi&ccedil; bir &ccedil;elişki g&ouml;rmemekteyiz. Hepimizin bildiği gibi, mantıksal ger&ccedil;eğin &ccedil;alışma ve n&uuml;fuz alanı, ilmi alandan &ccedil;ok daha geniştir.</p>\n\n<p>\n	Aynı şekilde ilmi alan da, pratik alandan daha geniş ve daha kapsamlıdır. Bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla varması mantıksal ve felsefi a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r. Akıl b&ouml;yle bir şeyi imkansız saymadığı gibi burada &ccedil;elişki de s&ouml;z konusu değildir.</p>\n\n<p>\n	Ancak bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla ulaşmasının pratik a&ccedil;ıdan m&uuml;mk&uuml;n olmadığı da &ccedil;ok a&ccedil;ıktır. Zira deniz altında yaşamak veya aya gitmek gibi sabit kılınmış bir şey değildir. Hepimiz de g&ouml;r&uuml;yoruz ki insan, sağlık ilmi ve fizyoloji kudretiyle gece g&uuml;nd&uuml;z durmadan &ccedil;alıştığı halde kendi &ouml;mr&uuml;n&uuml; tabii halinden &ccedil;ıkarabilmiş ve uzatabilmiş değildir.</p>\n\n<p>\n	Ama ilmi ger&ccedil;ekler, b&ouml;yle bir şeyi olası kabul etmekte ve bunu reddetmemektedir. Zira fizyoloji ilmi sabit kılmıştır ki, insan bedeni milyonlarca h&uuml;creden meydana gelmiştir. Bu h&uuml;creler zaman aşımı neticesinde ihtiyarlamakta yok olmakta ve yerine yeni h&uuml;creler almaktadır. İnsan hayatı da işte bu program sayesinde devam etmektedir. İnsanı ihtiyarlatan, h&uuml;creleri faaliyet ve yenilemeden alıkoyan ve beraberinde &ouml;l&uuml;m&uuml; getiren fakt&ouml;r; insanın dış d&uuml;şmanlarıdır.</p>\n\n<p>\n	Değişik yollardan bedene giren zararlı ve zehirli mikroplar, h&uuml;crelerle savaşmakta ve onu eskitip yıpratarak g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmekte, bazen de onu mağlup ederek beraberinde &ouml;l&uuml;m&uuml; getirmektedirler. İhtiyarlık, h&uuml;crelerin dış d&uuml;şmanlarla savaşması ve yenilgiye uğraması sonucunda oluştuğuna g&ouml;re, tabii ilim ve fizyoloji kanunları bu savaşın olmadığı bir ortamda hayatın bekasının imkanını kabul etmekte ve bunu bir olasılık olarak değerlendirmektedir. Aynı şekilde; fizyoloji uzmanları, bazı fertlerin daha gen&ccedil; yaştayken ihtiyarlık ve yenilgiye uğrayıp &ccedil;abucak yıkıldığını, bazı fertlerin ise ihtiyarlık yaşlarında dahi dinamik ve din&ccedil;liğini kaybetmediğini ıspatlamıştır.</p>\n\n<p>\n	Nitekim fizyoloji bilginleri, bazı hayvanların &ouml;mr&uuml;n&uuml; kendi tabii &ouml;m&uuml;rlerinin bir ka&ccedil; katına &ccedil;ıkarmış ve bunu pratikte ispatlamışlardır. Bu y&uuml;zden bir insanın asırlar boyu yaşayıp &ouml;m&uuml;r s&uuml;rd&uuml;rmesi, mantık ve ilmi imkanlar dahilindedir. Ama beşerin ilim g&uuml;c&uuml;, şimdiye kadar yapılan aralıksız &ccedil;alışmalara rağmen bu teoriyi pratiğe d&ouml;n&uuml;şt&uuml;rememiştir.</p>\n\n<p>\n	İlim ve felsefe a&ccedil;ısından <strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n bu kadar uzun olması ilgin&ccedil; ve şaşırtıcı olmadığı a&ccedil;ıklandıysa da yine şu mesele aydınlık kazanmamıştır. Bilim adamları bu konuda şaşkın şaşkın dolaşır ve şimdiye kadarki &ccedil;alışmaları bir netice vermemişken nasıl <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bu &ccedil;&ouml;z&uuml;lmeyen teoriyi kendisi i&ccedil;in pratize etmiştir?</p>\n\n<p>\n	Ayrıca bilim adamlarının bir muamma veya ilmi bir sırrı &ccedil;&ouml;zebilmek i&ccedil;in, uzun yıllar boyunca aralıksız &ccedil;alıştıklarını da &ccedil;ok iyi bilmekteyiz. Ama sonunda bir bilim adamı, yaptığı aralıksız &ccedil;alışmaların sonunda, beyninde tutuşan ilmi bir kıvılcım neticesinde o ilmi sırrı keşfetmiş ve insanları &ouml;l&uuml;mden kurtarmıştır. &Ouml;l&uuml;me sebep olan bir takım dertlerin veya gelecekte kanser ilacının keşfi gibi...</p>\n\n<p>\n	İlmi birikimlerin yardımıyla, ilmi bir sırrı keşfederek d&uuml;nya bilim adamlarını şaşkınlığa d&uuml;ş&uuml;ren ve ilmi g&ouml;r&uuml;şleri amelen de sabit kılan bir bilim adamı sonu&ccedil;ta diğerleri tarafından da kabul g&ouml;rmekte ve geriye zihinlerde hi&ccedil;bir sorun da bırakmamaktadır.</p>\n\n<p>\n	&Ouml;yleyse ilmi hazinelerini Allah&rsquo;tan almış olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> i&ccedil;in b&ouml;yle bir şeyin imkanı neden olmasın ki?</p>\n\n<p>\n	Bilim adamlarının ilmi kudreti daha bu sırrı &ccedil;&ouml;zmemiş ve y&uuml;zlerce yıl telaş sonucunda, bu hakikate ulaşmamışken ilahi marifet ve yardım sayesinde o y&uuml;z yıllık yolu bir lahzada katedebilmiştir. Nitekim atası Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih </em>bu y&uuml;z yıllık yolu bir lahzada katetmiş ve Hakkın bir tek işaretiyle Mescid-&uuml;l Haram&rsquo;dan Mescid-&uuml;l Aksa&rsquo;ya gitmiştir. Hakkın buyruğu &uuml;zere İslam Peygamberinin eliyle o g&uuml;nlerde pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;len sırrı, ilim ancak y&uuml;zlerce yıl sonra keşfedebilmiştir. Ayrıca Kur&rsquo;an&rsquo;da Allah&rsquo;ın kudretinden bazı &ouml;rnekler verilmektedir ki onların vahy ve ilahi marifet vesilesiyle keşfettikleri sırları karşısında beşerin ilmi kudreti aciz kalmaktadır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın haber verdiği Nuh Peygamber <em>aleyhi&rsquo;s-sel&acirc;m</em> gibi... O kendi kavmi arasında tam 950 yıl yaşadı. Tufan&rsquo;dan sonra da kendisi ve kendisine uyanlar i&ccedil;in yep yeni bir d&uuml;nya kurdu.</p>\n\n<p>\n	Şunu bilmemiz gerekir ki, Nuh&rsquo;un &ouml;l&uuml;m ve yokluk u&ccedil;urumuna doğru giden karanlık bir d&uuml;nyayı bir anda hayata d&ouml;n&uuml;şt&uuml;rmesi ve ideal bir &ccedil;evre oluşturabilmesi, <strong>İmam-ı Zaman</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml;n&uuml;n uzunluğuna karşılık daha ilgin&ccedil; ve şaşırtıcıdır.</p>\n\n<p>\n	D&uuml;nya ıslahat&ccedil;ıları, bir toplumu kendi tarihsel seyri i&ccedil;inde tutabilmek, aydın ve m&uuml;sait bir &ccedil;evre oluşturabilmek i&ccedil;in y&uuml;zlerce yıl zahmet &ccedil;ektikleri halde o (<strong>Mehdi</strong>), kısa bir zaman diliminde bu işi başaracak ve bin yıllık yolu bir lahzada aşabilecektir.</p>\n\n<h3>\n	Mucize ve Uzun &Ouml;m&uuml;r</h3>\n\n<p>\n	&Ouml;mr&uuml;n doğal kanununun, değişmeyen tabii bir kanun olduğunu belirtip <strong>Hz. Mehdi</strong> ve Hz. Nuh&rsquo;un &ouml;mr&uuml;n&uuml; de bu doğal kanuna aykırı bir şey olarak algılayacak olursak, o zaman bazı şahısların &ouml;mr&uuml;n&uuml;n uzunluğunu ve hayatının s&uuml;rmesini Kur&rsquo;an ifadesiyle &ldquo;harikulade&rdquo; ve &ldquo;mucize&rdquo; olarak değerlendirmek gerekir.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml; sadece bir ferde &ouml;zg&uuml; bir mucize değildir. Zira yaşlılık ve ihtiyarlık kanunu, hareket a&ccedil;ısından eşit olsunlar diye hararetin sıcak bir cisimden sıcağı az olan bir cisme intikal etmesi kanunundan daha &ouml;nemli değildir.</p>\n\n<p>\n	Nitekim tevhit kahramanı İbrahim hakkında bu kanun işlemez hale geldi. Nemrud&rsquo;un adamları İbrahim&rsquo;i ateşin i&ccedil;ine attıklarında Allah&rsquo;ı Z&uuml;&rsquo;l Celal tarafından:</p>\n\n<p>\n	&ldquo;<strong>Ey ateş, İbrahim&rsquo;e karşı soğuk ve esenlik ol!</strong>&rdquo; emri verildi ve İbrahim hi&ccedil; bir zarar g&ouml;rmeden tehlike alanından kurtuldu.</p>\n\n<p>\n	Veya Musa vesilesiyle denizin yarılması ve kendisi ile taraftarlarının oradan ge&ccedil;mesi. Fravun ve askerlerinin ise boğulması... Veya İsa&rsquo;yı &ccedil;armıha germek i&ccedil;in gelen Rumlara Hazretin bir benzeri g&ouml;sterilmesi gibi...</p>\n\n<p>\n	Allah-u Teala bir mucize yaratarak Romalılara asılan kişiyi &ldquo;İsa&rdquo; olarak g&ouml;sterdi ve b&ouml;ylece de evinin d&uuml;şmanların muhasarası altında olduğu bir ortamda o grubun arasından dışarı &ccedil;ıkmış ve hi&ccedil; kimse de Onu tanıyamamıştı. Allah-u Teala kendi kudretiyle peygamberlerini, d&uuml;şmanlarının g&ouml;z&uuml;nden gizlemişti. Bunların hepsi ve benzeri binlerce &ouml;rnekler Allah-u Teala&rsquo;nın istediği kimseler hakkında doğal kanunları bir m&uuml;ddet iptal ettiğinin canlı &ouml;rnekleridir.</p>\n\n<p>\n	Yaşlılık ve ihtiyarlık da dahil olmak &uuml;zere hikmet ve maslahat &uuml;zere <strong>Mehdi</strong> hakkında iptal edilen kanunlar gibi...</p>\n\n<p>\n	Zira Allah Teala, bir şahsın uhdesine bırakılan &ouml;nemli bir g&ouml;revi yerine getirebilmesi i&ccedil;in yaşaması ve hayatını s&uuml;rd&uuml;rmesini maslahat g&ouml;rd&uuml;ğ&uuml; takdirde, b&ouml;yle bir şeyi mutlaka tahakkuk ettirir.</p>\n\n<p>\n	Nitekim sağlıklı olan bir şahıstan hayat ve yaşamının geri alınmasını irade buyurduğunda da daha gen&ccedil; yaşlardayken bile onun hayatına son verir.</p>\n\n<p>\n	Bu y&uuml;zden de bu t&uuml;r bir olayın ilmi yasaları ge&ccedil;ersiz hale getirdiğini d&uuml;ş&uuml;nmemek gerekir. Zira doğal yasaların kaynağı, varlık arasında var olan zorunlu ilişkilerdir. &Ouml;yleki ilki (sebebi) geldiğinde, ikincisi de (sonu&ccedil;) hemen ardından gelmektedir. Zaten ilim de, iki zaruri şey arasında sebebi bir ilgi ispat etmek i&ccedil;in değil; var olan ilişkilerin aydınlatılması ve genişletilmesi i&ccedil;in &ccedil;alışmaktadır.</p>\n\n<p>\n	Mucize ise, bu ilişkileri ortadan kaldırdığında artık birincinin (sebep) gelişiyle, ikincisi (sonu&ccedil;) gelmemektedir. Ateş ve yakıcılık arasında var olan ilişki gibi... Ateş geldiğinde artık yakmamaktadır. Bu y&uuml;zden de mucizenin g&ouml;revi, var olan zorunlu ilişkileri m&uuml;sebbebden ayırmak değildir. Dolayısıyla da mucize değişmez doğal yasaların ihlalidir ve &ldquo;bu nasıl olmaktadır?&rdquo; diye itiraza da yer kalmamaktadır. Belki mucize, iki bilinen ve a&ccedil;ık şeyin yakınlık ve birlikteliğinden bir istisna durumudur ki, zorunluluk yasasını ihlal etmediği gibi, muhal bir şeyle de sonu&ccedil;lanmamaktadır.</p>\n\n<p>\n	T&uuml;mevarım mantığını esas aldığımızda &ccedil;ağdaş ilmi g&ouml;r&uuml;şler de t&uuml;mevarımın g&ouml;revinin iki şey arasındaki zorunlu ilişki ve ilgilerin keşfi olmadığını, belki sadece g&ouml;r&uuml;nen iki şey arasındaki yakınlık, birliktelik ve uyumun devamı ile ortak bir y&ouml;n&uuml;n varlığına delalet etmek olduğunu belirttiğini g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu ortak y&ouml;n&uuml;, zati bir gereklilik esasına bağlı olarak d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n olduğu gibi kainat nizamının gerektirdiği ve daima g&ouml;r&uuml;nenler arasında ilgi kuran bir hikmet esasıyla d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n ve olasıdır. İşte bu hikmet ve kainatın muhkem kanunu bazen bir takım istisnalar vucuda getirmektedir ki, adına &ldquo;mucize&rdquo; denmektedir.</p>\n\n<h2>\n	Geleceğin &Ouml;nderi Nasıl Olur Da</h2>\n\n<h2>\n	&nbsp;Kamil Olabilir?</h2>\n\n<p>\n	<em>Geleceğin &ouml;nderi daha beş yaşlarındayken babasını kaybetti. &Ouml;yleyse daha &ccedil;ocuk yaşlarındayken nasıl oldu da fazilet &ccedil;eşmesinden i&ccedil;erek kendisini bir &ouml;rnek ve rehber olmaya hazırlayabildi?</em></p>\n\n<p>\n	Cevap olarak demek gerekir ki: Evet, İmam <em>aleyhi&#39;s-sel&acirc;m</em> babasını kaybettikten sonra bizzat kendisi &uuml;mmetin İmamet ve rehberlik makamına oturdu.O daha &ccedil;ocuk yaşlarındayken bile ruhi ve fikri a&ccedil;ıdan rehberliğin b&uuml;t&uuml;n şart ve gereklerine haiz durumdaydı. &Uuml;stelik bu yaş ve şartlarda rehberlik makamına oturan ilk İmam da o değildi. Ondan &ouml;nceki İmamlar da yaş a&ccedil;ısından olduk&ccedil;a gen&ccedil; idiler.&Ouml;rneğin İmam Cevad daha sekiz yaşlarındayken &uuml;mmetin &ouml;nderliği makamına oturdu. Aynı şekilde İmam Hadi dokuz yaşındaydı.</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin babası İmam Hasan-ı Askeri ise 28 yaşlarındayken İmamet makamına ge&ccedil;tiler. Onlardan en gen&ccedil; olanı ise <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>idi. Bunların kendi ruhi, fikri ve tecr&uuml;bi hazinelerini halk arasından ele ge&ccedil;irme ve toplamaları gibi bir sorun ve ihtiya&ccedil;ları da yoktu. Aksine t&uuml;m hazinelerini ilahi ilimler kapısından hi&ccedil;bir zahmet ve tecr&uuml;be olmaksızın elde etmişlerdi.</p>\n\n<p>\n	Bu meselenin izahının, bir ka&ccedil; nokta ve mukaddime sonrası daha da bir aydınlık kazanacağı kanısındayız:</p>\n\n<p>\n	1- Mutahhar İmamların hilafet ve &ouml;nderliği, Abbasi, Fat&icirc;mi ve benzeri hanedanlar gibi kudret n&uuml;fuzu veya veraset usul&uuml;yle değildir. Belki fikri ve ruhi a&ccedil;ıdan sahip oldukları &uuml;st&uuml;n kudretler sebebiyle &ouml;nderlik makamına layık g&ouml;r&uuml;lm&uuml;şlerdir. Bu &uuml;st&uuml;n kudretler onların &ouml;nderlik makamında bulunmalarının esasını teşkil ediyordu. Halk onlarda b&ouml;ylesi fikri, ruhi ve manevi zenginliği g&ouml;r&uuml;nce kendi istek ve rızalarıyla onları &ouml;nderlik makamına se&ccedil;mekteydi.</p>\n\n<p>\n	Yani bir yandan &ouml;nderlik şartlarına sahip oldukları sebebiyle İmamet makamına se&ccedil;ilmeleri ilahi bir g&ouml;revlendirme ve se&ccedil;im idi. Diğer yandan da halk, onlarda b&ouml;yle bir ilahi derece ve kudreti (amelen de) m&uuml;şahede edince, hemen onların h&uuml;k&uuml;met ve idaresine canı g&ouml;n&uuml;lden itaat ediyorlardı.</p>\n\n<p>\n	2- İslam&rsquo;ın ortaya &ccedil;ıktığı ilk d&ouml;nemlerde d&uuml;nya onların (İmamların) yetişkinliğine Allah vergisi &uuml;st&uuml;n zeka ve kudretlerine şahid idi. İmam Muhammed B&acirc;gır ve İmam Cafer-&icirc; Sadık zamanında bu mekteb ve hareket, toplumda varolan imkanlar sayesinde daha da bir gelişme kaydetti.</p>\n\n<p>\n	&Ouml;yle ki, kendi mekteb ve okullarında binlerce g&uuml;&ccedil;l&uuml; fakih ve şuurlu m&uuml;fessir yetiştirildi. İslam toplumunu derin bir fikri hareketle ileri g&ouml;t&uuml;rd&uuml;ler ve gerekli meselelerden haberdar ettiler.</p>\n\n<p>\n	Bu y&uuml;zden Hasan b. Ali Veşşa diyor ki: Ben Kufe mescidine girdiğimde tam 900 &acirc;limin bir araya gelip de Cafer b. Muhammed hakkında konuştuklarını g&ouml;rd&uuml;m.</p>\n\n<p>\n	3- İslami ilimlerinin ilerlemesi ve halkın ilmi şuuru, İslam &uuml;mmetine &ouml;nder olacak şahsın fikri ve ilmi a&ccedil;ıdan herkesten daha &uuml;st&uuml;n olması gerektiğini ortaya &ccedil;ıkarmaktadır. Dolaysıyla da ilim ve kem&acirc;lde Resulullah&rsquo;ın varisi olan kimselerin dışında hi&ccedil; kimse bu şartlara sahip değildir.</p>\n\n<p>\n	4- Ehl-i Beyt mektebinde yetişen İslam&rsquo;ın ger&ccedil;ek &ouml;nderleri, halk yığınları arasında yarattıkları ruhi ve fikri etkinlikler sebebiyle, daima zamanın halife ve idarecilerini karşılarında buluyorlardı. Zira, zamanın idarecileri bu ıslah edici program ve &ccedil;alışmalar karşısında uzun bir s&uuml;re tutunamayacaklarını &ccedil;ok iyi biliyorlardı. Onlar n&uuml;fuz, tasallut ve h&uuml;k&uuml;mdarlıklarını s&uuml;rd&uuml;rebilmek i&ccedil;in halk yığınlarının ruhi ve fikri a&ccedil;ıdan baskı altında olmalarını istiyorlardı. Halktan binlercesi şuurlu ve sorumluluğunun bilincinde olan ger&ccedil;ek &ouml;nderlerini savundukarı i&ccedil;in &ouml;ld&uuml;r&uuml;l&uuml;yor, yine binlercesi de karanlık zindan k&ouml;şelerinde korkun&ccedil; işkenceler g&ouml;r&uuml;yorlardı.Ama hi&ccedil; birisi İmamları ve Ehl-i Beytin &ouml;nderliğine var olan g&uuml;&ccedil;l&uuml; ve haklı inan&ccedil;larından d&ouml;nm&uuml;yorlardı. Bununla birlikte hepsi de Allah&rsquo;a daha yakın olabilmek i&ccedil;in, hak teklifin edası ve ilahi sorumluluk yolunda başlarına gelen her t&uuml;rl&uuml; musibet ve meşakkatlere tam huzur i&ccedil;inde tah&uuml;mm&uuml;l ediyorlardı.</p>\n\n<p>\n	5- Peygamberin varisi olan İslam &ouml;nderleri, İmamlar ve &uuml;mmetin b&uuml;y&uuml;k rehberleri, kendilerini halktan ayrı g&ouml;rm&uuml;yorlardı. Saray ve l&uuml;ks villalarda, tam bir ilgisizlik ve itinasızlık i&ccedil;inde ayyaşlık ve eğlenceyle meşgul olan tarihin despot idarecileri gibi değillerdi.</p>\n\n<p>\n	Aksine daima kendilerini savunmasız halk kitlelerinin dert ve işkencelerine dert ortağı ediyorlardı. Sadece hakim sınıf tarafından zindanlara atıldığı veya uzak bir b&ouml;lgeye s&uuml;rg&uuml;n edildiği zamanlar halktan uzak kalıp, onlarla olan ilişkilerini kısıtlamak zorunda kalıyorlardı. B&uuml;t&uuml;n bu hakikatler, İslam muhaddislerinin naklettikleri rivayetlerde tafsilatıyla kaydedilmiştir. Halk i&ccedil;indeki vekillerine yazdıkları mektuplar, yaptıkları hatırlatmalar ve Hac merasimi sonrası Mekke yolu &uuml;zerinde kendilerini g&ouml;rmeye gelen dostlarına yaptıkları konuşmaların hepsi de ger&ccedil;ek &ouml;nderlerin risalet ve dini vazifelerini eda ettiklerinin a&ccedil;ık &ouml;rnek ve misalleri konumundadırlar.</p>\n\n<p>\n	6- Mutahhar İmamlar zamanındaki sultanlar, İmamların halk arasındaki ruhi ve fikri &ouml;nderliklerinden endişe duyuyorlardı. Her an alaşağı edileceklerinden korkuyorlardı. Bu y&uuml;zden de b&uuml;t&uuml;n g&uuml;&ccedil;leriyle onlardan bu &ouml;nderlik makamını almaya veya en azından halk kitleleriyle olan sıkı ilişkilerini kesmeye &ccedil;alışıyorlardı. Bu arzularına erişebilmek i&ccedil;in de hi&ccedil; bir cinayet ve zul&uuml;mden geri kalmıyorlardı. Katı kalplilikle İmamlara iziyet ediyorlardı. Neticede du şuurlu halk ve İmamların vefalı dostları bu durumdan rahatsızlık duyuyor, galeyana geliyorlardı.</p>\n\n<p>\n	&Ouml;nderin vazifeleri, risalet g&ouml;revinin edası ve halk yığınlarının İmamların eli altında terbiye edilmeleri hususunda, dediklerimizden de anlaşılmaktadır ki, babası zamanında &ccedil;ocukluk &ccedil;ağında olan 12&rsquo;nci İmam da İmamet ve rehberliğin b&uuml;t&uuml;n şartlarına sahip idi.Nasıl olur da o &ccedil;ocuk, şartlara sahip değilken İmamet ve rehberlik iddiasında bulunabilir ve b&uuml;y&uuml;k deliller ile İslami rehberliğin şartlarına aşina olan ve teribiye edilmiş halk da onun bu davetini kabul edip &ouml;nderliğine teslim olabilir?</p>\n\n<p>\n	Bilgi ve şuurluluk a&ccedil;ısından toplumun g&uuml;zidesi ve İslam&rsquo;ın esas ve kanunları hususunda tam bir bilgiye sahip olan bir grup, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olan bir kimsenin fikri a&ccedil;ıdan da &ccedil;ocuk olduğunu g&ouml;rm&uuml;ş olsaydı, kesinlikle kendisine tabii olmazdı. Eğer İmam, fikri olarak yetişkin olmasaydı, İmamet ve &ouml;nderliği m&uuml;ddetince ruhi ve fikri a&ccedil;ıdan hataya d&uuml;car olur ve halk da onun bu &ccedil;ocuk&ccedil;a ve yetkin olmayan fikirlerinden mutlaka haberdar olurdu. Ehl-i Beyt&rsquo;i yok etmek isteyen, bu isteklerine erişebilmek i&ccedil;in y&uuml;zlerce bilgin ve edib kiralayan ve İslam &uuml;mmetinin rehberi makamında olan kimselerin, zayıf noktalarını bulmaya &ccedil;alışan sultanlar; nasıl olur da, fikri ve, ilmi a&ccedil;ıdan hi&ccedil; bir bahane bulamıyorlardı?</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, gen&ccedil; rehberin yetkinliğini g&ouml;stermektedir. &Ouml;yle bir İmam ki, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olmasına rağmen; fikir, ruh ve ilim a&ccedil;ısından eşsiz ve benzersizdir. &Ouml;yle bir İmam ki, &ouml;nderlik ve rehberlik kudreti, kendi &ccedil;ağdaşı olan t&uuml;m alim ve bilginlerin ilgisini &ccedil;ekmişti. Bu olay, ilahi mektebin ilk tarihi &ouml;rneği değildir. Belki ilahi risaletler yolunda bir &ccedil;ok &ouml;rnekler de mevcuttur. Nitekim Kur&rsquo;an-ı Kerim bazı yerlerde onlardan bahsetmiştir.</p>\n\n<p>\n	Mesela İsa b. Meryem daha beşikte iken annesinin g&uuml;nahsız olduğuna şehadette bulunuyor, kendisini bir &ouml;nder ve peygamber olarak tanıttıktan sonra ş&ouml;yle s&ouml;yl&uuml;yordu;</p>\n\n<p>\n	<strong>&nbsp;&ldquo;İsa dedi ki: Ş&uuml;phe yok ki ben Allah&rsquo;ın kuluyum, bana kitap vermiş ve beni peygamber kılmıştır&rdquo;</strong></p>\n\n<p>\n	Aynı şekilde Yahya hakkında da ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	<strong>&ldquo;Ey Yayha, azim ve kuvvetle kitabı al. Ve ona &ccedil;ocukken peygamberlik verdik&rdquo;</strong></p>\n\n<h3>\n	Mehdiye Nasıl İnanalım?</h3>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n uzunluğu ve &ouml;nderlik yetkinliğinden bahsettikten sonra şu sorunla karşılaşıyoruz: B&uuml;t&uuml;n bu s&ouml;ylenenler sadece <strong>Mehdi</strong>&rsquo;nin varlığını olası kılmaktadır. Ama tarih a&ccedil;ısından <strong>Mehdi</strong>&rsquo;nin v&uuml;cudunu ispatlayan kesin bir delile sahip değiliz ki?</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin ink&icirc;labı ve onun eliyle meydana gelecek olan evrensel değişiklik, genelde nebevi hadis ve rivayetlerle, &ouml;zelde de mutahhar İmamlar aracılığıyla nakledilmiştir..</p>\n\n<p>\n	Peygamber ve İmamların s&ouml;z ve hadisleri &ouml;yle bir seviyededir ki, hi&ccedil; kimse i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve inkılabı hakkında hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamaktadır. <strong>Mehdi</strong>&rsquo;nin inkılabı&rsquo;nın varlığı hakkında Peygamberden yaklaşık 400, masum İmamlardan ise 6000&rsquo;e yakın hadis (Şia&rsquo;da İmamların s&ouml;z&uuml; de hadis kabul edilmektedir) nakledilmiştir. Bu b&uuml;y&uuml;k rakam bu iddiayı ispat ve bu konudaki her t&uuml;rl&uuml; ş&uuml;phe ve teredd&uuml;d&uuml; giderecek en b&uuml;y&uuml;k delil ve şahid konumundadır. &Ouml;yle ki, biz, İslami mevzuların hi&ccedil; birisi hakkında bu kadar rivayet ve kaynağa sahip değiliz. Yine bizler, bu kadar sağlam delillere sahip değiliz. Bu delilleri kısaca iki gruba ayırabiliriz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- İslam&icirc; delil</p>\n\n<p>\n	2- İlmi delil</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- İslami Delil: </strong></p>\n\n<p>\n	Mevcut olan &ccedil;ok sayıda rivayetler, dini &ouml;nderlere inanan kimseler i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve ink&icirc;labı husunda hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamakta ve Ona, bu konunun boş, efsane ve hayali bir şey olmadığını, belki tarihi tecr&uuml;belerle de ispatlanmış bir hakikatı ifade ettiğini bildirmektedir.</p>\n\n<p>\n	Peygamber ve Hidayet İmamlarından nakledilen y&uuml;zlerce delil ve rivayetin hepsi, vaad edilen <strong>Mehdi</strong>&rsquo;den bahsetmektedir. Hepsi de &ccedil;ok a&ccedil;ık bir şekilde <strong>Mehdi</strong>&rsquo;nin Fatıma&rsquo;nın sevgili &ccedil;ocuklarından H&uuml;seyn&rsquo;in dokuzuncu kuşaktan evladı olduğunu a&ccedil;ıklamaktadır. İmamlar, Hazretin gaybeti meselesine &ouml;zel bir ilgi duyduğundan, onun gaybet ve zuhurunun şart ve sıfatlarını a&ccedil;ıklama hususunda hi&ccedil; bir şeyi esirgemeyerek konuya tam bir a&ccedil;ıklık kazandırmışlardır.</p>\n\n<p>\n	Bu meseleye şehadette bulunan, sadece rivayet ve nakillerin &ccedil;okluğu değil elde başka bir takım deliller de vardır ki, bu s&ouml;z konusu rivayetlerin esas ve temelini daha da g&uuml;&ccedil;lendirmekte ve muhkem kılmaktadır.</p>\n\n<p>\n	Bu rivayetler genellikle Şia ve S&uuml;nni kitaplarının meşhur ve g&uuml;venilir olanlarından alınmıştır. Nebevi hadislerin &ccedil;oğu Buhari, M&uuml;slim, Tirmizi, Ebu Davud, Musned-i Ahmed b. Hanbel ve Mustedrek-i Hakim&rsquo;de yer almıştır. &Uuml;stelik Hz. Peygamberin halifelerinin 12 kişi olduğunu bildiren Buhari: İmam Cevad, İmam Hadi ve İmam Hasan-ı Askeri zamanlarında yaşamıştır. Bu da s&ouml;z konusu hadisin, Peygamberden nakledildiğini g&ouml;stermektedir. Zira İmamların sayısı daha 12 yi bulmamışken, Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendi halifelerinin 12 kişi olduğunu bildirmektedir. Buharinin kendisi 11. İmam zamanında yaşamıştır. Bu rivayet ve benzeri nakiller ink&acirc;r edilmez bir hakikatı g&ouml;stermektedir. Zira daha İmamların sayısı 12&rsquo;yi bulmamışken, bu hadis, hadis kitaplarında yer almış, kayda ge&ccedil;miştir. Yani bu hadisler, konuşma ve s&ouml;zleri ilahi vahy esası &uuml;zerine olan ve hi&ccedil;bir zaman kendi şahsi istek ve arzuları doğrultusunda konuşmayan bir ferdin diliyle, ilahi bir hakikat ve ger&ccedil;eği g&ouml;zler &ouml;n&uuml;ne sermektedir. Bu İmamların ilki Ali b. Ebu Talib, sonuncusu ise İmam Hasan Asker-i&rsquo;nin oğlu Mev&rsquo;ud (vaadedilmiş) Mehd&icirc;&rsquo;dir.</p>\n\n<p>\n	<strong>2- İlmi Delil:</strong></p>\n\n<p>\n	Bu delil Gaybet-i Suğra (k&uuml;&ccedil;&uuml;k gizlilik) zamanında yaşayan bir halkın, 70 yıllık terc&uuml;besidir. Bu d&ouml;nem İslam &uuml;mmetinin &ouml;nderi. <strong>Hz. Mehdi</strong>&rsquo;nin hayatı&rsquo;nın ilk yıllarını teşkil etmektedir.</p>\n\n<p>\n	İmam,zahir&rsquo;de halkın g&ouml;zlerinden gizli yaşıyordu. Ama kalp ve fikriyle, kendi dostlarıyla uyum ve beraberlik i&ccedil;indeydi. Aniden gaybet zamanı başlayınca M&uuml;sl&uuml;manlar zor ve buhranlı bir d&ouml;neme girdi. Zira uzun yıllardır bizzat kendi İmamlarıyla g&ouml;r&uuml;şmeye, sorunlarını ve vazifelerini bizzat kendisine sorup, cevaplarnı da bizzat kendisinden almayı adet etmişlerdi. Ama bu zor şartlara rağmen İmam <em>aleyhi&#39;s-sel&acirc;m</em> bir an dahi, İslam &uuml;mmetin&rsquo;den gaflette değildi. B&uuml;t&uuml;n emirlerini ve &uuml;mmetin sorunlarını &ouml;zel vekilleri aracılığıyla insanlara ulaştırıyordu. Bu 70 yıllık zaman zarfında, aracı olarak İmamla temasta bulunan ve Niyabet-i has (&ouml;zel vekillik) g&ouml;revini &uuml;stlenenlerin sayısı d&ouml;rt idi. Bu d&ouml;rt kişi şunlardır:</p>\n\n<p>\n	1- Osman, Said-&uuml;l Amri</p>\n\n<p>\n	2- Muhammed b. Osman b. Said-&uuml;l Amri</p>\n\n<p>\n	3- Ebul Kasım El H&uuml;seyin b. Ruh</p>\n\n<p>\n	4- Ebul Hasan Ali b. Muhammed-i Semeri</p>\n\n<p>\n	Bu d&ouml;rt kişi sırasıyla biri diğerinin yerine ge&ccedil;iyordu. Şialar tarafından s&ouml;z konsu edilen her t&uuml;rl&uuml; soru ve meseleleri İmama iletiyor, cevabını ise yazılı ve s&ouml;zl&uuml; olarak alıp sahibine iletiyorlardı. B&uuml;t&uuml;n yazıların hepsi de aynı yazı bi&ccedil;imi ve &ouml;zel bir stil ile bizzat hazret tarafından kaleme alnıyordu. Son vekil olan Semeri, Gaybet-i Suğra d&ouml;neminin sona erdiğini ve bundan b&ouml;yle artık Gaybet-i Kubra (b&uuml;y&uuml;k gizlilik) d&ouml;nemi-nin başladığını ve artık hi&ccedil; kimse İmamla halk arasında vekil olarak yer almıyacağını bildirmiştir. Bu d&ouml;nemde şialar kendi sorunlarını naib-i amm (genel naib) olan şartları haiz m&uuml;ctehidlere g&ouml;t&uuml;rmeli, yani din ve d&uuml;nya işlerinde bilgili m&uuml;ctehidlere baş vurmalıdırlar.M&uuml;ctehidler de b&ouml;ylece yazılı ve s&ouml;zl&uuml; olarak şiaların problem ve sorunlarını &ccedil;&ouml;zmeye &ccedil;alışsınlar. İslam&rsquo;ın hakimiyet ve tanıtılması yolunda &ccedil;aba sarfetsinler. İslam&rsquo;ın şuurlu ve bilgili nesline &ouml;zen g&ouml;stererek, İslami hedeflerin ger&ccedil;ekleşmesi yolunda halk kitleleriyle işbirliğinde bulunsunlar ve onlara &ouml;nderlik etsinler.</p>\n\n<p>\n	&Ouml;zel vekillerin, aracı olduğu yetmiş yıllık zaman boyunca Hazretin konuşma ve haketlerinde en k&uuml;&ccedil;&uuml;k bir yanlışlık ve zıtlık g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Acaba onların tam 70 yıl yalan s&ouml;yledikleri ve &uuml;stlendikleri g&ouml;revin tersine davrandıkları d&uuml;ş&uuml;n&uuml;lebilir mi?</p>\n\n<p>\n	Onların hayat metodunda b&ouml;yle bir tasavvur ve d&uuml;ş&uuml;ncenin varlığı kabul edilemez. B&ouml;yle bir ihtimal d&uuml;ş&uuml;n&uuml;lemez. Zira bu d&ouml;nemde, aralarında hi&ccedil; bir ilişki bulunmaksızın hepsi aynı g&ouml;r&uuml;ş, aynı ideal ve aynı mantıkla; İmam adına halkla konuşuyor, s&ouml;z s&ouml;yl&uuml;yorlardı.</p>\n\n<p>\n	Eğer ger&ccedil;ekten de ortada bir ger&ccedil;ek olmasaydı bu m&uuml;ddet i&ccedil;erisinde s&ouml;z ve fikirlerinde bir takım s&uuml;r&ccedil;meler g&ouml;r&uuml;l&uuml;r, neticede İslam milleti onların hareket ve davranışları karşısında k&ouml;t&uuml;mser olurdu. Halbuki bu m&uuml;ddet zarfında halkın t&uuml;m&uuml; onları tam bir inan&ccedil;, g&uuml;ven ve imanla karşılıyordu. Zaten ilim a&ccedil;ısından ihtimal esasıyla da d&uuml;ş&uuml;n&uuml;lecek olursa, b&ouml;yle bir şey imkansızdır. Yani tam 70 yıl boyunca &ouml;zel bir şekilde halkın hayatına yalanların hakim olması, bunun da &ouml;tesinde; halkın bu yalanlarla hayatını d&uuml;zenlemesi d&uuml;ş&uuml;n&uuml;lemez. Gaybet-i Suğra d&ouml;neminde edindiğimiz ilmi tecr&uuml;beler bizlere viladet, hayat, gaybet ve Gaybet-i Kubra zamanındaki &ldquo;niyabet-i amm&rdquo; meselesini de ispat etmektedir.</p>\n\n<p>\n	Bu da g&ouml;stermektedir ki, <strong>Mehdi</strong> (a.f.), bir takım sebepler y&uuml;z&uuml;nden halkın g&ouml;zlerinden gizlenmiş ve bir g&uuml;n yeniden ortaya &ccedil;ıkarak kendisini t&uuml;m d&uuml;nyaya g&ouml;sterecektir.</p>\n\n<h3>\n	Ni&ccedil;in İmam-ı Zaman (Mehdi), Gaybet M&uuml;ddetince Kıyam Etmedi?..</h3>\n\n<p>\n	Kendisini, toplumu fesaddan kurtarmaya hazırlanmış olan bir ferdi, hangi sebepler bu g&ouml;revinden alıkoymakta ve onun yetmiş yıllık toplumla olan ilişkisini kesmekte, sonra da Gaybet-i Kubra d&ouml;neminde belirsiz bir m&uuml;ddet i&ccedil;in toplumla olan ilişkisini t&uuml;m&uuml;yle koparmaktadır?</p>\n\n<p>\n	Halbuki gaybet-i suğra d&ouml;neminde ve gaybet-i k&uuml;bra d&ouml;neminin ilk başlarında; Hazretin kıyamı i&ccedil;in, şartlar da olduk&ccedil;a verimli ve uygundu. Zira o zamanın hakimleri techizat ve askeri kudret a&ccedil;ısından, bug&uuml;nk&uuml; dereceye ulaşmamıştı. Dolaysıyla da kıyam daha kolay ve başarılı bir şekilde sonu&ccedil;lanabilirdi.</p>\n\n<p>\n	Toplumsal değişiklik ve mazlum halk kitlelerini tarihin cabbar h&uuml;k&uuml;mdarlarının elinden kurtarmak, m&uuml;said şart ve ortamları gerektirmektedir. Bazen de insanın ş&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml; olur; iş, ilahi bir memuriyet ve risalet olunca ve bitmek t&uuml;kenmek bilmeyen ilahi bir g&uuml;&ccedil; de işin i&ccedil;indeyse; artık bir takım &ouml;zel maddi şart ve unsurlara ne ihtiya&ccedil; vardır?</p>\n\n<p>\n	Ama bilinmelidir ki, b&uuml;t&uuml;n ilahi yardım ve teyidler, maddi sebebler kanalıyla şekillenmektedir. Gaybi unsurların, maddi unsurlarla sıkı bir ilişkisi vardır. Bu y&uuml;zden de cihan beş asır cahiliyye d&ouml;nemi yaşadı. Ta ki, Hz. Muhammed&rsquo;in risaleti i&ccedil;in m&uuml;said ortam ve şartlar oluştu. Yani o zaman cihan, ilahi bir kurtarıcıyı kabullenmek i&ccedil;in hazır bir hale gelmişti.</p>\n\n<p>\n	Bu mesele olduk&ccedil;a a&ccedil;ık ve bedihidir ki, bir hareket veya akım ancak ve ancak toplumdan destek g&ouml;rd&uuml;ğ&uuml; zaman başarıya ulaşabilir. İlahi s&uuml;nnetler de g&ouml;stermektedir ki, Allah-u Teala daima illetler, sebepler ve m&uuml;said ortamlar vasıtasıyla iradesini ger&ccedil;ekleştirmektedir. İlk &ouml;nce bir ortam oluşturmakta daha sonra da istediği değişiklik ve evrimleri ger&ccedil;ekleştirmektedir. Mesela İslam, uzun s&uuml;ren bir fetret (duraklama) d&ouml;neminden sonra gelmiş ve adeta bu fetret d&ouml;nemi, İslam&rsquo;ın gelişi i&ccedil;in uygun bir atmosfer oluşturmuştur.</p>\n\n<p>\n	Bu olay bazı &ouml;zel durumlarda meydana gelen mucizeden olduk&ccedil;a farklıdır. O buhranlı ortam ve &ouml;zel hususlarda alınan kararlar olayı bir tek hareketle neticelendirmektedir.Gaybi yardımlar doğal şart ve gerek&ccedil;eler &uuml;zere şekillenmekte ve ilahi yardım bir tek kıvılcımla v&uuml;cuda gelmektedir. Nemrud&rsquo;un adamlarının İbrahim i&ccedil;in yaktıkları ateşin onu yakmaması, Peygamberin başı &uuml;st&uuml;nde yalın kılı&ccedil; duran yahudinin elinden kılıcının d&uuml;şmesi veya Hendek savaşında kafir ve m&uuml;şriklerin kalplerine korku ve vahşet d&uuml;ş&uuml;ren ve onların yenilmesine ve dağılmalarına sebep olan şiddetli r&uuml;zgarın esmesi gibi...</p>\n\n<p>\n	Bu y&uuml;zden <strong>Mehdi</strong> (a.f)nin kıyamıda doğal bir şekilde şekillenerek v&uuml;cuda gelecektir. <strong>İmam Mehdi</strong>&rsquo;nin t&uuml;m alemi ıslah etmek istediğinden; t&uuml;m d&uuml;nyanın, kendi risaletini hemen kabulleneceği bir duruma gelmiş olması gerekiyor. Zira, eğer sadece, &ouml;nderlik liyakati ve m&uuml;sait ortamın varlığı şart olsaydı; bu, Hz. Peygamber zamanında vardı.Ve dolaysıyla da b&ouml;yle bir ıslah&rsquo;ın o zamanda peygamber&rsquo;in g&uuml;&ccedil;l&uuml; eliyle v&uuml;cuda gelmiş olması gerekirdi. <strong>Mehdi</strong>&rsquo;nin evrensel memuriyet ve risaleti, &ouml;zel bir konuma sahip olduğundan t&uuml;m d&uuml;nya&rsquo;da kapsamlı bir değişkenliğin v&uuml;cuda gelmesi, zul&uuml;m, sitem, ve bezginliğin t&uuml;m d&uuml;nya&rsquo;yı kaplaması, d&ouml;rt bir yandan gelen baskı ve zorlukların, halkı tam bir patlama noktasına getirmiş olması gerekiyor.B&ouml;ylece evrensel ıslahat&ccedil;ı (<strong>Mehdi</strong>)nin bir tek feryadıyla esaret zincirleri koparılsın, halk kitleleri ellerini ona doğru uzatsın ve risaleti herkes&ccedil;e kabul edilsin.</p>\n\n<p>\n	Bu cevap ve bilgi neticesinde insan&rsquo;ın, &ldquo;İmam b&uuml;t&uuml;n bu askeri g&uuml;&ccedil; ve teknolojik silah ve te&ccedil;hizatlara karşı nasıl olur da galip gelebilir?&rdquo; diye sorabileceği gibi, sorunun cevabı da kendiliğinden anlaşılmaktadır. Zira s&uuml;per g&uuml;&ccedil;ler, askeri g&uuml;&ccedil; ve teknolojik silahlar a&ccedil;ısından g&uuml;&ccedil;l&uuml; olmalarına rağmen ruhi y&ouml;nden bir y&ouml;nelgiyle karşı karşıya gelecektir. &Ccedil;&uuml;nk&uuml; insani ruhun temelden hastalandığı, bozulduğu bir ortamda, bu techizat, ara&ccedil; ve gere&ccedil;lerden istifade edebilmesi m&uuml;mk&uuml;n değildir. T&uuml;m insanlığın ruhi s&uuml;kunet ve huzurdan mahrum olduğu, insanların hayret ve şaşkınlık i&ccedil;inde ne yapacağını bilmez bir hale geldiği ortamda, savaş techizatının insanlar i&ccedil;in hi&ccedil; bir faydası olamaz.</p>\n\n<h3>\n	B&ouml;yle Bir Rehber Nasıl Olur Da Bu D&ouml;nemde Zafere Ulaşabilir?..</h3>\n\n<p>\n	Ge&ccedil;miş b&ouml;l&uuml;mlerde yer alan soruların ardından bir de insanın aklına şu soru takılabilir:&rdquo;Bir insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa, bu kompleks ve &ouml;nemli d&ouml;nemde zafer&rsquo;e ulaşabilir mi? Acaba değişiklik ve hareket v&uuml;cuda getirmek sadece bu insana mahsus bir şey midir?&rdquo;</p>\n\n<p>\n	Bu soru, şu g&ouml;r&uuml;ş a&ccedil;ısından s&ouml;z konusu edilmektedir: İnsan tabiatta adeta ikinci etken konumundadır. Asıl etken, kendisini &ccedil;epe&ccedil;evre kuşatan maddi etkenlerdir. Dolayısıyla da insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa bu etkenlere dikkat etmek zorundadır.</p>\n\n<p>\n	Başka bir yerde de belirttiğimiz gibi, tarihin iki asıl kutubu vardır:</p>\n\n<p>\n	1- İnsan</p>\n\n<p>\n	2- İnsanı &ccedil;epe&ccedil;evre saran maddi g&uuml;&ccedil;ler.</p>\n\n<p>\n	İnsana tesir ettiği ve onu bir yere kadar değiştirdiği gibi insanda bu maddi g&uuml;&ccedil;ler &uuml;zerinde etkili olmakta ve değişiklik v&uuml;cuda getirmektedir.</p>\n\n<p>\n	Hareketin maddeden başlayıp, insanda sona erdiği farzedilecek olursa; aynı suret ve miktarda insandan maddeye y&ouml;nelik bir hareket ve değiştirmenin meydana geldiği de bir ger&ccedil;ektir.</p>\n\n<p>\n	B&ouml;ylece tarihi seyir ve değişiklikte, hem insanın ve hem de maddi fakt&ouml;rlerin etkisi s&ouml;z konusudur. Eğer insanın gaybi ve semavi ilişkilerini de g&ouml;z &ouml;n&uuml;ne alacak olursak; tarih, tahavv&uuml;l ve değişikliğinin en &ouml;nemli etkeni, insan olacaktır. Nitekim bu etken; peygamberler tarihinde a&ccedil;ık bir şekilde g&ouml;r&uuml;lmektedir. Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> gaybi ve ilahi ilişkiler esası &uuml;zere tek başına derin ve k&ouml;kl&uuml; bir tarihi hareket v&uuml;cuda getirdi. &Ccedil;ok kısa bir m&uuml;ddet zarfında &ouml;yle bir medeniyet v&uuml;cuda getirdi ki; onu &ccedil;epe&ccedil;evre kuşatan hi&ccedil; bir maddi etkenin b&ouml;yle bir hareket ve değişikliği bu s&uuml;ratle v&uuml;cuda getirebilmesi olası değildir. Dolayısıyla b&uuml;y&uuml;k İslam Peygamberi vasıtasıyla oluşan bu değişikliğin, bir benzerinin onun soyundan olan insanlığın gelecekteki b&uuml;y&uuml;k &ouml;nderi <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> tarafından da v&uuml;cuda getirilmesi olası ve m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h3>\n	Mehdi Zamanında Değişiklik Nasıl Olacaktır?.</h3>\n\n<p>\n	Kitabın sonunda da şu soruyla karşılaşıyoruz:&rdquo;Hakkın yasaları ve toplumsal adalet, zul&uuml;m ve zorbalık d&uuml;zenlerine nasıl galip gelecektir&rdquo;?</p>\n\n<p>\n	Bu soruya cevap verebilmek i&ccedil;in ilk &ouml;nce <strong>Mehdi</strong>&rsquo;nin zuhur ettiği g&uuml;n&uuml; ve o g&uuml;n meydana gelecek olan hadisleri iyice bilmek gerekiyor. B&ouml;ylece o asırda meydana gelecek olan değişikliği de bilmiş oluruz.Zira her ne kadar da olsa, o g&uuml;n hakkında tam ve yeterli bir bilgiye sahip değiliz. Dolaysıyla da ilmi bir takım verilere de her hangi bir h&uuml;k&uuml;mde bulunamayız. Ama zihni ve fikri varsayımlar ve tasavvurlarla bir h&uuml;kme varabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	A&ccedil;ık ve rahat bir şekilde denebilecek tek s&ouml;z şudur:</p>\n\n<p>\n	İnsanlık ve beşer tarihi m&uuml;ddetince v&uuml;cuda gelen değişiklik ve tecr&uuml;beler, bizlere bildirmektedir ki o zaman t&uuml;m cihan yeni bir risaleti kabule hazır bir duruma gelmiş olacaktır. Yani toplumda ruhi a&ccedil;ıdan tam bir hazırlık ve uygun bir atmosfer meydana gelecektir.</p>\n\n<p>\n	İşte bu ortamda &uuml;mit nuru parlayacak ve intiz&acirc;r (bekleme) d&ouml;nemi sona erecektir. <strong>Mehdi</strong> kendi risalet g&ouml;revini tamamlamak &uuml;zere zuhur edecektir. Halk kitleleri ve taraftarlarının himaytiyle fesat ateşini s&ouml;nd&uuml;recek ve zalimane kanun ve esaslar yerine toplumsal ve sosyal adaleti hakim kılacaktır. O g&uuml;n artık sapıklar, tecav&uuml;zler, k&ouml;t&uuml;l&uuml;kler ve emniyetsizlikler sona erecek t&uuml;m canlılar tam bir g&uuml;ven ve emniyet i&ccedil;inde <strong>Mehdi</strong>&rsquo;nin adilce h&uuml;k&uuml;meti altında kendi yaşantısını s&uuml;rd&uuml;recektir.</p>','İmam Mehdi (a.s)’ın Uzun Ömrü','','inherit','closed','closed','','2584-revision-v1','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',2584,'http://islamex.com/?p=2585',0,'revision','',0),(2586,1,'2020-05-08 13:07:32','2020-05-08 10:07:32','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bilindiği &uuml;zere genelde Ehl-i S&uuml;nnet &acirc;limleri, Mehdi&#39;ye inanmakla birlikte onun Ehl-i Beyt mektebinde olan On İkinci İmam olduğu hususunda kesin bir g&ouml;r&uuml;şe sahip değillerdir. Ama bu alanda yapılan yeni bir araştırmada, bazı Ehl-i S&uuml;nnet &acirc;limlerince, Resulullah (s.a.a)&#39;ın soyundan olan Hz. Mehdi&#39;nin, On Birinci İmam Hz. Hasan Asker&icirc;&#39;nin oğlundan başkası olamayacağının kabul edildiği tespit edilmiştir.</p>\n\n<p>\n	Şimdi bu &acirc;limleri yaşadıkları d&ouml;neme g&ouml;re kısaca tanıtalım:</p>\n\n<p>\n	1- İbn-i Eb&icirc; Selc-i Bağdad&icirc; (&Ouml;: Hicr&icirc; 326). O, On İkinci İmam&#39;ın naipleri d&ouml;neminde Bağdat&#39;ta yaşıyordu. Hatib&#39;in Tarih-i Bağdat&#39;ta dediğine g&ouml;re, meşhur Ebu-l Hasan Darekutni&#39;nin hocasıdır. İbn-i Ebi Selc, Mevalid ve Vefayat&uuml;&#39;l Eimme <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> adlı kitabında (Utbe b. Sa&#39;d b. Kenane&#39;nin, Buhari ve M&uuml;slim&#39;in hocası Nasr b. Ali Cehzumi&#39;nin &ouml;ğrencisi) Ahmed b. Muhammed-i Feribai&#39;den naklen &quot;Ebu Muhammed Hasan-i Askeri&#39;nin &ccedil;ocukları&quot;na işaret ederek ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Muhammed b. Hasan d&uuml;nyaya gelince İmam Hasan Asker&icirc; uzun bir sohbetten sonra ş&ouml;yle buyurdu: &quot;Zalimler beni &ouml;ld&uuml;rmekle bu soyun k&ouml;k&uuml;n&uuml; keseceklerini sandılar. Ancak Allah Teala&#39;nın g&uuml;c&uuml;n&uuml; g&ouml;rd&uuml;ler ve ona M&uuml;emmel (halkın arzuladığı kimse) ismini verdiler.&quot;</p>\n\n<p>\n	2- Muhammed b. Ebil Fevaris (vefatı: H. 412): Ehl-i S&uuml;nnet&#39;in meşhur &acirc;limlerindendir. Zehebi D&uuml;rr-&uuml;l İslam&#39;da ve İbn-i Esir el-Kamil&#39;de H. 412 yılının olayları b&ouml;l&uuml;m&uuml;nde onu &quot;Hafız Ebu-l Feth Muhammed b. Ahmed b. Ebi-l Fevaris&quot; diye anmıştır.</p>\n\n<p>\n	Seyyid Nu&#39;man Alusizade de Celalu&#39;l Ayneyn adlı kitabının eklemeler b&ouml;l&uuml;m&uuml;nde, onu &ouml;v&uuml;c&uuml; s&ouml;zlerle anmış, s&ouml;z&uuml;nde, amelinde ve vakarında &ouml;rnek olan pek değerli ve y&uuml;ce bir şahıs olarak tanıtmıştır.</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris, Emir&#39;el- M&uuml;&#39;minin Ali&#39;nin ve p&acirc;k İmamların fazilet ve menkıbelerinde kırk hadisi i&ccedil;eren Erbain adlı kitap yazmıştır. Bu kitabın başında ş&ouml;yle yazar: &quot;G&uuml;venilir raviler Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle rivayet ederler: &quot;&Uuml;mmetim i&ccedil;in kırk hadis hıfzeden (belleyen, koruyan) kimseye ben şefaat edeceğim.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle yazar: &quot;Bize, hıfz edilmesinde bu kadar b&uuml;y&uuml;k sevap ve fazileti olan hadislerin neler olduğunu soracak olurlarsa, cevap olarak deriz ki: Bu soru Muhammed b. Meclis-i Şafii&#39;nin bulunduğu bir toplantıda sorulduğunda Şafii ş&ouml;yle cevap verdi: &quot;Bu kırk hadis, Emir&#39;&uuml;l M&uuml;&#39;minin Ali b. Ebi Talib&#39;in faziletiyle ilgili olmalıdır.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris daha sonra kitabının d&ouml;rd&uuml;nc&uuml; hadisinde kendi senediyle Ebu Hafs Ahmed b. Nafi-i Basri&#39;den ş&ouml;yle nakleder: Babam İmam Ali b. Musa er-Rıza&#39;nın hizmet&ccedil;isiydi. O, İmam Rıza&#39;dan, o da babası Musa b. Cafer&#39;den, o da Cafer-i Sadık&#39;tan, o da Muhammed B&acirc;kır&#39;dan, o da Ali b. H&uuml;seyin&#39;den, o da H&uuml;seyin b. Ali&#39;den, o da babası Ali b. Ebi Talib&#39;ten, o da Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle nakletmiştir: &quot;Allah Teala&#39;nın katında alnı a&ccedil;ık olmak isteyen kimse Ali b. Ebi Talib&#39;i sevsin. Ey Ali, Allah&#39;ın kendisinden razı olmasını isteyen kimse oğlun Hasan&#39;ı sevsin. Korkmadan can vermek isteyen kimse oğlun H&uuml;seyin&#39;i sevsin. Allah&#39;ın, g&uuml;nahlarını affetmesini isteyen kimse Ali b. H&uuml;seyin&#39;i sevsin. Hakkın likasına ulaşmak isteyen kimse Muhammed b. Ali&#39;yi sevsin. Allah&#39;ın, amel defterini sağ eline vermesini isteyen kimse Cafer b. Muhammed&#39;i sevsin. Hakkın likasına tertemiz gitmek isteyen kimse Musa b. Cafer&#39;i sevsin. Hakkın rahmetine g&uuml;ler y&uuml;zl&uuml; gitmek isteyen kimse Ali b. Musa&#39;yı sevsin. Derecelerinin y&uuml;ce olmasını ve g&uuml;nahlarının iyiliklere d&ouml;n&uuml;şmesini isteyen kimse onun oğlu Muhammed b. Ali&#39;yi sevsin. Kendisinin kolay hesaba &ccedil;ekilmesini ve g&ouml;kle yer arası kadar geniş olan takvalıların cennetine girmek isteyen kimse Ali b. Muhammed&#39;i sevsin. Kurtuluşa erenlerle birlikte Allah&#39;ı m&uuml;lakat etmek isteyen kimse onun oğlu Askeri&#39;yi sevsin. İmanının k&acirc;mil olmasını isteyen kimse de onun oğlu Sahibe&#39;z Zaman Mehdi&#39;yi sevsin. Bunlar sapıklık karanlığı gecelerinin aydın lambaları, hak &ouml;nderler ve fazilet sancaklarıdırlar. Onları sevip kendilerine &ouml;nder bilenlere ben cenneti tazmin ediyorum.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris s&ouml;z&uuml;n&uuml;n sonuna şunu ekler: &quot;&Ccedil;eşitli mezhepleri araştırıp inceledikten sonra hakikate ulaştım ve aydınlık yolunu buldum. A&ccedil;ık delillerle ve sahih hadislerle onu izledim. Resulullah&#39;ın Ehl-i Beyti&#39;nin &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında g&uuml;venilir ravilerden ve takvalı insanlardan elde ettiklerimi aynen naklettim.&quot; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Şeyh Ahmed C&acirc;mi (536): Mehdi&#39;yi Hz. İmam Askeri&#39;nin oğlu bilenlerdendir. Abdurrahman C&acirc;mi Nefahat-ul &Uuml;ns&#39;de Sufilerin &ouml;nde gelenlerini sayarken onu &ccedil;ok&ccedil;a &ouml;verek diyor ki: O kırk yaşından sonra halkı irşada başladı. O, ulema ve ileri gelenleri hayrete d&uuml;ş&uuml;ren bin sayfalık bir kitap yazmış ve &ccedil;oklarını kendisine bağlamıştır. Şeyh S&uuml;leyman Kunduz&icirc; Hanefi Yenabiu&#39;l Meveddet adlı eserinde, Şeyh Ahmed Cami&#39;nin, on iki İmama ve İmam Mehdi&#39;nin İmam Hasan Askeri&#39;nin oğlu olduğuna inandığını g&ouml;steren Şiirini nakletmiştir. <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İbn-i Hişab-i Bağdadi (567): Meşhur bilgin, nahivci, m&uuml;fessirdir. İbn-i Hallikan Vefayat-&uuml;l Ayan&#39;da ş&ouml;yle yazar: İbn-i Hişab-i Bağdad&icirc; diye meşhur olan Şeyh Ebu Muhammed Abdullah b. Ahmed b. Muhammed b. Hişab, edebiyat, nahiv, tefsir, hadis, soy bilim ve hesap ilminde meşhur alimdir. O Kur&#39;an-ı Kerim&#39;i &ccedil;eşitli kıraatlerle ezberlemiş olup &ccedil;eşitli ilimlerde &uuml;stattı...</p>\n\n<p>\n	Suyuti de &quot;Tabakat-un Nuhat&quot;da ve diğerleri diğer kaynaklarda bu ve buna benzer ibaretlerle onu anmış ve eserlerini saymışlardır.</p>\n\n<p>\n	İbn-i Hişab k&uuml;&ccedil;&uuml;k bir kitap olan &quot;Tarih-i Mevalid-il Eimme ve Vefayatihim&quot;de, İbn-i Sebbağ-i Maliki &quot;el-Fusul-il Muhimme&quot;de ve Şeyh S&uuml;leyman Hanefi &quot;Yenabi-ul Meveddet&quot;de Ebu Nuaym-i İsfehani&#39;nin &quot;Erbain&quot;inde ve Ehl-i S&uuml;nnete g&ouml;re g&uuml;venilir olan Ali b. İsa Erbili&#39;nin &quot;Keşf-ul Gumme fi Marifet-il Eimme&quot;sinden naklen, kendi senediyle Ebubekr Ahmed b. Nasr b. Abdullah b. Feth Dari-i Nehrevani&#39;den ve Sıddıka b. Musa&#39;dan İmam Rıza aleyhi&#39;s-sel&acirc;m&#39;ın ş&ouml;yle buyurduğunu nakleder: &quot;Halef-i Salih, Ebu Muhammed Hasan b. Ali&#39;nin evlatlarındandır; Sahib-ez Zaman ve Mehdi odur.&quot;</p>\n\n<p>\n	Yine İbn-i Hişab yazıyor ki: Cerrah b. S&uuml;fyan bize ş&ouml;yle nakletti: Tahir b. Harun b. Musa Alevi, babası Harun&#39;dan ve o da babası Musa&#39;dan ş&ouml;yle nakletti: &quot;Mevlam Cafer b. Muhammed aleyhi&#39;s-sel&acirc;m buyurdu ki: Halef-i Salih, benim evlatlarımdandır. O Mehdi&#39;dir. İsmi &quot;Muhammed&quot; ve k&uuml;nyesi Ebu-l Kasım&#39;dır. O ahir zamanda kıyam edecektir. Onun annesinin adı ise Seykal&#39;dir.&quot;</p>\n\n<p>\n	Ebubekir Dari&#39; der ki: Bir rivayette onun annesinin isminin Hekime ve başka bir rivayette Nergis olduğu belirtilir, Susen olduğu da s&ouml;ylenir. Ama Allah daha iyi bilir. Onun k&uuml;nyesi Ebu-l Kasım&#39;dır. <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Muvaffak b. Ahmed-i Hanefi (568): Fıkıh, hadis, Şiir, vaaz, hitabede &uuml;stat idi. Menakıb&#39;de Fahr-ul Kudat Necmuddin Ebu Mansur Muhammed b. H&uuml;seyn b. Muhammed Bağdadi&#39;den kendi senediyle Selman-i Farsi&#39;den ş&ouml;yle rivayet eder: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih huzuruna girdiğimizde H&uuml;seyin&#39;in onun kucağında oturuyordu. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih de onun ağzından, g&ouml;zlerinden &ouml;p&uuml;yor ve buyuruyordu ki: &quot;Sen efendisin, efendinin oğlusun, efendinin kardeşisin, efendilerin babasısın. Sen İmamsın, İmamın oğlusun, İmamın kardeşisin ve İmamların babasının. Sen Allah&#39;ın h&uuml;ccetisin, Allah&#39;ın h&uuml;ccetinin oğlusun, Allah&#39;ın h&uuml;ccetinin kardeşisin ve senin soyundan olan Allah&#39;ın h&uuml;ccetlerinin babasısın; onların dokuzuncusu onların K&acirc;imidir.&quot;</p>\n\n<p>\n	Yine bu senetle Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;ten ş&ouml;yle rivayet eder: &quot;Beni g&ouml;ky&uuml;z&uuml;ne &ccedil;ıkardıkları gece Allah Teala buyurdu ki: &quot;Peygamber Rabbinden inene iman etti.&quot; Bunun &uuml;zerine ben dedim ki: &quot;M&uuml;minler de iman ettiler.&quot; Allah Teala, &quot;doğru dedin&quot; buyurdu.</p>\n\n<p>\n	Daha sonra buyurdu ki: &quot;&Uuml;mmetinden kimi kendi yerine bıraktın.&quot; Ben, &quot;onların en &uuml;st&uuml;n&uuml;n&uuml;&quot; dedim. Buyurdu ki: &quot;Ali b. Ebi Talib&#39;i mi?&quot; &quot;Evet&quot; dedim. Bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Ey Muhammed! Ben yery&uuml;z&uuml;ne bakarak seni se&ccedil;tim ve senin adını kendi adlarımdan &ccedil;ıkardım. Ben Mahmud&#39;um, sen ise Muhammed&#39;sin. Daha sonra tekrar baktım ve Ali&#39;yi se&ccedil;tim. Onun da adını kendi adlarımdan t&uuml;rettim. Ben A&#39;la&#39;yım, o ise Ali&#39;dir.&quot;</p>\n\n<p>\n	&quot;Ey Muhammed! Ben seni, Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin&#39;i ve H&uuml;seyin&#39;in soyunu kendi nurumdan yarattım ve sizin &ouml;nderliğinizi g&ouml;ky&uuml;z&uuml;ndekilere ve yery&uuml;z&uuml;ndekilere sundum. Onu kabul edenler benim yanımda iman ehli sayıldı, kabul etmeyenler ise bunun dışında kaldı.</p>\n\n<p>\n	Ey Muhammed! Kullarımdan biri sizin &ouml;nderliğinizi kabul etmediği halde b&uuml;t&uuml;n g&uuml;c&uuml;yle &ouml;lecek derecede bana ibadet etse de onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin?&quot; Ben, &quot;Evet, ey rabbim&quot; dedim. Bunun &uuml;zerine &quot;bak&quot; buyurdu. Baktığımda Ali, Fatıma, Hasan, H&uuml;seyin, Ali b. H&uuml;seyin, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali ve Mehdi&#39;nin nurlar i&ccedil;inde namaza durduklarını ve Mehdi&#39;nin onların arasında parlak bir yıldız gibi durduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	Daha sonra Allah Teala buyurdu ki: &quot;Ey Muhammed! Bunlar benim h&uuml;ccetlerimdir. Mehdi ise senin soyuna edilen zul&uuml;m ve d&ouml;k&uuml;len kanların intikamını alacak olan kimsedir. İzzet ve celalime andolsun ki, o benim dostlarım i&ccedil;in gerekli bir h&uuml;ccettir. Benim d&uuml;şmanlarımdan intikam alacak olan da odur.&quot; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- İbn-i Erzek Ebulfazl Abdullah b. Muhammed b. Abdulvehhab Fariki (590): İbn-i Hallikan&#39;dan &quot;Tarih-i Meyyafarikayn&quot;de ş&ouml;yle yazmıştır: İmam Hasan Askeri&#39;nin oğlu Mehdi, hicri 258&#39;de, Rabiulevvel&#39;in 19&#39;unda d&uuml;nyaya gelmiştir. <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bizim i&ccedil;in &ouml;nemli olan İbn-i Erzak&#39;ın, İmam Hasan Askeri&#39;nin Mehdi isminde bir oğlunun d&uuml;nyaya geldiğini itiraf etmesidir. Yoksa ulema arasında İmam-ı Zaman&#39;ın hicri 15 Şaban 255 yılında d&uuml;nyaya geldiği meşhur olan bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	7- Şeyh Feriduddin-i Attar: Hicri 627 yılında &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Hicri yedinci y&uuml;zyılın meşhur arifidir. &quot;Mesnevi&quot;nin sahibi Celaluddin Muhammed Belhi irfandaki o kadar y&uuml;ce makamına rağmen diyor ki:</p>\n\n<p>\n	Attar gezdi yedi şehri</p>\n\n<p>\n	Biz sokağın başındayız.</p>\n\n<p>\n	Attar &quot;el-Muzaffer-us Sefa&quot; adlı kitabında diyor ki:</p>\n\n<p>\n	Son peygamber olan Mustafa&#39;ydı</p>\n\n<p>\n	A&ccedil;ıklanan son veliyse Murtaza&#39;ydı</p>\n\n<p>\n	Evliyadır Haydar&#39;ın evlatları</p>\n\n<p>\n	Hepsi bir nur olması, hak tarafından olan nidaydı.</p>\n\n<p>\n	Diğer masum İmamları andıktan sonra İmam-ı Zaman&#39;a ulaşınca ş&ouml;yle diyor:</p>\n\n<p>\n	Yery&uuml;z&uuml;nde y&uuml;z bin evliya</p>\n\n<p>\n	Yakinen isterler Allah&#39;tan Mehdi&#39;yi</p>\n\n<p>\n	Ya ilahi! Mehdi&#39;yi gaybetten &ccedil;ıkar</p>\n\n<p>\n	T&acirc; ki cihanda adalet ola aşikar</p>\n\n<p>\n	Mehdi h&acirc;didir, muttakilerin tacı</p>\n\n<p>\n	En iyi mahluk evliya burcunda</p>\n\n<p>\n	Sensin bu zamanın evliyasının sonuncusu</p>\n\n<p>\n	Her manadan gizlisin ey can-ı canan</p>\n\n<p>\n	Seni ki hem a&ccedil;ıksın, hem gizli</p>\n\n<p>\n	Attar k&ouml;len sena etmeye geldi</p>\n\n<p>\n	8- Şeyh Amir Basri: Rum&#39;un Sevani b&ouml;lgesinde ikamet eden bir arifti. Sonları &quot;ta&quot; harfiyle biten &quot;Zat-ul Envar&quot; adlı kasidesi meşhurdur. 632&#39;de vefat eden &Ouml;mer b. Fariz-i End&uuml;l&uuml;si Mısri onu kasidelerin en g&ouml;zde olanı bilmiştir. Şeyh Amir-i Basri&#39;nin kasidesi maarif, sırlar ve adab hakkında olup on iki b&ouml;l&uuml;mden oluşur. İmam-ı Zaman&#39;ı tanıma ve ne zaman zuhur edeceği hakkında olan dokuzuncu b&ouml;l&uuml;mde ş&ouml;yle diyor:</p>\n\n<p>\n	- Ey hidayet &ouml;nderi! Ne zamana kadar gayıp kalacaksın?</p>\n\n<p>\n	- Ey babamız! D&ouml;n&uuml;ş&uuml;nle bizlere minnet bırak.</p>\n\n<p>\n	- Bizim g&ouml;z&uuml;m&uuml;z gelen siyah bayraklardadır.</p>\n\n<p>\n	- Ve onun misk kokusu burnumuza gelmektedir.</p>\n\n<p>\n	- Cihan bu m&uuml;jdeden neşeyle dolacak.</p>\n\n<p>\n	- Ve ağızlar mutluluktan a&ccedil;ık kalacak.</p>\n\n<p>\n	- Yorulduk ve bekleyiş uzun &ccedil;ekti, &ouml;yleyse ey varlık kutubu!</p>\n\n<p>\n	- Allah aşkı i&ccedil;in likana ulaşmamız i&ccedil;in &ccedil;alış!</p>\n\n<p>\n	Ve sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	- Gelişinde acele et ki seni g&ouml;rebilelim</p>\n\n<p>\n	- &Ccedil;&uuml;nk&uuml; gaybetten sonra mahbubu g&ouml;rmenin has bir tadı var.</p>\n\n<p>\n	9- Muhyiddin İbn-i Arabi (637): Genel olarak Ehl-i S&uuml;nnet alimleri ve &ouml;zellikle Şii bilginleri onu ariflerin ileri gelenlerinden, hakka ulaşan, şeriat, tarikat ve hakikatin reisi bilmişlerdir. Muhyiddin, Şa&#39;rani der ki: &quot;Futuhat--ul Mekkiye&quot; kitabının 366. b&ouml;l&uuml;mde ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Mehdi zuhur etmelidir. Ancak yery&uuml;z&uuml; zul&uuml;mle dolduktan sonra onu adaletle doldurmak i&ccedil;in zuhur edecektir. D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalsa Allah Teala o g&uuml;n&uuml; bu halife hilafete ulaşıncaya kadar uzatacaktır.</p>\n\n<p>\n	Mehdi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih soyundan ve Fatıma&#39;nın sel&acirc;m&#39;ullahi aleyha evlatlarındandır. Dedesi H&uuml;seyin b. Ali b. Ebi Talib&#39;dir. Babası, Ali b. Ebi Talib&#39;in oğlu, İmam H&uuml;seyin&#39;in oğlu, İmam Zeynulabidin&#39;in oğlu, İmam Muhammed B&acirc;kır&#39;ın oğlu, İmam Cafer-i Sadık&#39;ın oğlu, Musa K&acirc;zım&#39;ın oğlu, İmam Ali Rıza&#39;nın oğlu, İmam Muhammed Taki&#39;nin oğlu, İmam Ali Naki&#39;nin oğlu İmam Hasan Askeri&#39;dir aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	Onun ismi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ismiyle birdir. M&uuml;sl&uuml;manlar R&uuml;kn ile Makam arasında ona biat edeceklerdir. O Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih gibidir. Ahlaki a&ccedil;ıdan da ona benzer.</p>\n\n<p>\n	Daha sonra İmam, İmam-ı Zaman&#39;ın şeklini ve zuhur edeceği zaman yapacağı işleri geniş&ccedil;e a&ccedil;ıklamıştır. <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Muhyiddin, Futuhat&#39;ın 463. b&ouml;l&uuml;m&uuml;nde kutup hakkında bahsederken ş&ouml;yle yazar: Bu &uuml;mmetin on iki kutubu vardır. İslam &uuml;mmeti o kutupların varlığı etrafında d&ouml;nmektedir. Nitekim d&uuml;nya ve ahirette madde alemi de on iki bur&ccedil; &uuml;zerindedir.</p>\n\n<p>\n	10- Şeyh Sa&#39;duddin Hamevi (650): Şeyh Sa&#39;duddin Hamevi, Şeyh Necmuddin-i Kubra&#39;nın muavini diye tanınan, 618 yılında &ouml;ld&uuml;r&uuml;len meşhur arif ve bilgin Sa&#39;duddin Muhammed b. Mueyyid b. Ebi-l H&uuml;seyin b. Muhammed b. Hameviyye&#39;dir. Abdurrahman-i Sufi&#39;nin Mir&#39;at-ul Esrar&#39;da naklettiğine g&ouml;re o, İmam-ı Zaman&#39;ın sıfat ve &ouml;zellikleri hakkında m&uuml;stakil bir kitap yazmış ve Şia&#39;nın akidesinde inanılan Sahib-ez Zaman&#39;ın Hz. Mehdi olduğunu bildirmiştir.</p>\n\n<p>\n	Şeyh Azizuddin Nesefi n&uuml;b&uuml;vvet ve velayet konusunda yazmış olduğu Fars&ccedil;a makalesinde ş&ouml;yle der: Şeyhlerin şeyhi Sa&#39;duddin Hamevi buyuruyor ki: Peygamber efendimizden &ouml;nce ge&ccedil;miş dinlerde &quot;veli&quot; kelimesi yoktu, sadece &quot;nebi&quot; vardı. O d&ouml;nemlerde şeriat sahiplerinin miras&ccedil;ıları olup Allah&#39;a yakın olan herkese &quot;enbiya&quot; deniyordu. Her dinde de sadece bir şeriat sahibi vardı.</p>\n\n<p>\n	Hz. Adem&#39;in aleyhi&#39;s-sel&acirc;m dininde birka&ccedil; peygamber vardı; onların hepsi Adem&#39;in aleyhi&#39;s-sel&acirc;m miras&ccedil;ıları olup insanları onun dinine davet ediyorlardı. Hz. Nuh&#39;un, Hz. İbrahim&#39;in, Hz. Musa&#39;nın ve Hz. İsa&#39;nın aleyhi&#39;s-sel&acirc;m dininde de b&ouml;yleydi.</p>\n\n<p>\n	Hz. Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;e yeni bir din ve şeriat geldiği i&ccedil;in Allah tarafından onun dininde &quot;veli&quot; kelimesi ortaya &ccedil;ıktı. Allah Teala Resulullah&#39;ın Ehl-i Beyt&#39;inden on iki kişiyi se&ccedil;erek onun miras&ccedil;ıları kıldı ve onları kendisine mukarreb (yakın) kıldı ve kendi velayetine has etti. Onları Muhammed&#39;in sall&acirc;&#39;ll&acirc;hu aleyhi ve alih miras&ccedil;ıları kıldı. &quot;Alimler nebilerin miras&ccedil;ılarıdır&quot; ve &quot;&Uuml;mmetimin alimleri İsrailoğullarının peygamberleri gibidir.&quot; hadislerini de onlar hakkında buyurdu. Ama son naip olan son veli, on ikinci naip ve on ikinci velidir. Velilerin sonuncusu ve Sahib-ez Zaman Mehdi de odur. Şeyh buyurur ki, d&uuml;nyadaki evliyanın sayısı on ikiden fazla değildir.&quot; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	11- Kemaluddin Muhammed b. Talha Şafii (650): Tabakat-uş Şafiiyye&#39;de ş&ouml;yle yazar: O mercilerden ve &ouml;nde gelenlerden biriydi. Fıkıh ve diğer ilimleri &ouml;ğrenmiş olup, akait ve mezheplerin ileri gelen fakihlerinden sayılırdı. Bir m&uuml;ddet sultanın katibiydi ve bu alanda y&uuml;ksek bir makama ulaştı. Hadis ilmini de muhaddislerden &ouml;ğrenmişti. Haleb ve Dimeşk&#39;te hadis naklederdi. Hafız Dimyati ve Mecduddin b. Adim onun &ouml;ğrencilerindendir.</p>\n\n<p>\n	İbn-i Talha, Arap&ccedil;a olan &quot;Metalib-us Seul fi Menakib-i &Acirc;l-i Resul&quot; adlı eserinin on ikinci b&ouml;l&uuml;m&uuml;n&uuml; masum İmamlara ayırmıştır. Mesela, bir yerinde diyor ki: On birinci b&ouml;l&uuml;m: Ebu Muhammed Hasan 231 yılında d&uuml;nyaya gelmiştir... Allah Teala&#39;nın ona vermiş olduğu, daimi sıfatı kıldığı, d&uuml;nyanın eksiltmeyeceği ve insanların dillerinden d&uuml;ş&uuml;rmeyeceği fazilet ve &ouml;zellik, Muhammed Mehdi&#39;yi onun soyundan kılması ve onun oğlu etmesidir.</p>\n\n<p>\n	On ikinci b&ouml;l&uuml;m: Ebu-l Kasım, Muhammed b. Hasan el-Halis b. Ali-el Mutevekkil b. Muhammed-il Kani&#39; b. Ali-er Rıza b. Musa-el K&acirc;zım b. Cafer-es Sadık b. Muhammed-el B&acirc;kır b. Ali Zeynulabidin b. H&uuml;seyin-ez Zeki b. Ali-el Murteza Emirulm&uuml;minin b. Ebi Talib, el-Mehdi-il H&uuml;ccet, el-Halef-es Salih-il Muntazar.</p>\n\n<p>\n	Şeyh S&uuml;leyman-ı Hanefiyye Yenabi-ul Mevedde&#39;de (s. 410) diyor ki: İbn-i Talha &quot;D&uuml;rr-ul Munezzem&quot;de ş&ouml;yle diyor: Allah Teala&#39;nın, ahir zamanda yery&uuml;z&uuml; zul&uuml;mle dolduğu zaman zuhur ederek adaletle dolduracak bir halifesi vardır. Allah Teala&#39;nın emriyle kıyam edecek olan bu İmam Mehdi b&uuml;t&uuml;n mezhepleri yok edecek ve sadece halis din (İslam) kalacaktır.</p>\n\n<p>\n	O &quot;Metalib-us Sual&quot;da on ikinci b&ouml;l&uuml;mde Şiirlerinde diyor ki: Son h&uuml;cceti Allah Teala teyit etmiş ve bizi onu tanımakla doğru yola hidayet etmiştir. Resulullah ondan s&ouml;z etmiş ve biz (Ehl-i S&uuml;nnet) onu rivayet etmişizdir. Ulemamız da onun manasını anlamış ve Mehdi hakkındaki hadislerin s&ouml;ylenene uygun olarak geldiğini g&ouml;rm&uuml;şlerdir. Bu alanda Resulullah&#39;ın, &quot;O Zehra&#39;nın soyundandır&quot; diye buyurmuş olması yeterlidir. Hi&ccedil; kimse hi&ccedil; bir zaman Allah Teala&#39;nın Mehdi&#39;ye verdiği belirtilere sahip olmamıştır.</p>\n\n<p>\n	12- Sıbt b. Cevzi (654): Meşhur fakih ve vaiz Şemsuddin Ebu-l Muzaffer Yusuf b. Kızoğlu b. Abdullah-i Bağdadi Hanefi ve Abdulferec b. Cevzi&#39;nin kızından olan torunudur. İbn-i Hallikan, dedesi Ebu-l Ferec hakkında ş&ouml;yle yazar: &quot;Şemsuddin Ebu-l Muzaffer Yusuf b. Kazavoğlu Hanefi&#39;lerin meşhur vaizlerindendir, kemal a&ccedil;ısından da herkesin dikkatini &ccedil;ekmekteydi.&quot;</p>\n\n<p>\n	Sıbt b. Cevzi vaaz ve hitabede b&uuml;y&uuml;k bir makama sahipti. &Ouml;yle ki halife ailesiyle birlikte oturup onun vaazlarını dinliyordu. Herkes onun ilminden istifade ediyordu. Onun değerli ve meşhur eserleri vardır. Kırk cilt olarak yazmış olduğu meşhur tarihi &quot;Mirat-uz Zaman&quot; bu c&uuml;mledendir.</p>\n\n<p>\n	O, 654&#39;te Dimeşk&#39;te vefat etmiştir. tanınmış eserlerinden biri de &quot;Tezkiret-ul Havas&quot;tır. O, bu kitabında İmam Hasan Askeri&#39;nin hayatını ve evlatlarını anlattıktan sonra ş&ouml;yle yazar: &quot;Onlardan biri &quot;Muhammed&quot;dir... İmam &quot;Muhammed&quot; İmam Hasan b. Ali b. Muhammed b. Ali b. Ebi Talib aleyhi&#39;s-sel&acirc;m&#39;ın oğludur. Onun k&uuml;nyesi Ebu Abdullah, Ebu-l Kasım, Halef-i H&uuml;ccet, Sahib-ez Zaman, K&acirc;im-ul Muntazar&#39;dır. O, Ehl-i Beyt İmamlarının aleyhi&#39;s-sel&acirc;m sonuncusudur.</p>\n\n<p>\n	Abdulaziz b. Mahmud b. Bezzaz, Abdullah b. &Ouml;mer&#39;den bize ş&ouml;yle rivayet etti: &quot;Resulullah buyurmuştur ki: Ahir-i zamanda benim evlatlarımdan, ismi benim ismim, k&uuml;nyesi benim k&uuml;nyem olan biri zuhur edecektir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır. O, Mehdi&#39;dir.&quot; Bu hadis meşhurdur. Ebu Davud ve Zuhri de Hz. Ali aleyhi&#39;s-sel&acirc;m&#39;dan bu anlamda rivayet etmişlerdir. Yine Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;nden fazla kalmamış olsa dahi Allah Teala o g&uuml;nde benim Ehl-i Beyt&#39;imden olan birini, yery&uuml;z&uuml;n&uuml; adaletle doldurmak i&ccedil;in se&ccedil;er.&quot;</p>\n\n<p>\n	Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih bir &ccedil;ok hadiste Mehdi&#39;den bahsetmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n Şiiler Halef-i H&uuml;ccet&#39;in (Mehdi&#39;nin) var olduğuna ve yaşadığına inanırlar ve bu konuda birka&ccedil; delil getirirler. O delillerden biri şudur: (Ehl-i S&uuml;nnet&#39;e g&ouml;re) Hızır ve İlyas gibi bazılarının &ouml;mr&uuml; uzundur. &Ccedil;&uuml;nk&uuml; bu ikisinin ka&ccedil; yaşında olduğu belli değil!...&quot;</p>\n\n<p>\n	İmamlarla ilgili bahsinin sonunda ise ş&ouml;yle yazar: &quot;İmamın şartlarından birisi, hata etmemesi ve kılavuza ihtiya&ccedil; duymaması i&ccedil;in masum olmasıdır. &Ccedil;&uuml;nk&uuml; aksi taktirde tesels&uuml;l ortaya &ccedil;ıkar ve sonsuza kadar ulaşır. Oysa tesels&uuml;l aklen imkansızdır.</p>\n\n<p>\n	Biri de şu ki: Tertemiz İmamlar Allah&#39;ın kullara h&uuml;ccetleridirler. H&uuml;ccetin şartlarından birisi ise her a&ccedil;ıdan masum olmasıdır.&quot; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	13- Hafız Muhammed b. Yusuf-i Genci Şafii (658): İbn-i Sebbağ-i Maliki, &quot;el-Fusul-ul Muhimme&quot; adlı kitabında onun hakkında &quot;İmam Hafız&quot; tabirini kullanmıştır. İbn-i Hacer-i Askalani de Sahih-i Buhari&#39;nin şerhi &quot;Feth-ul Bari&quot;de onun rivayetlerine istinat etmektedir. Katib &Ccedil;elebi &quot;Keşf-uz Zunun&quot; adlı kitabında ş&ouml;yle yazar: &quot;Kifayet-ut Talib fi Menakib-i Ali b. Ebi Talib&quot; 658&#39;de vefat eden Şeyh Hafız Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir. &quot;el-Beyan fi Ahbar-i Sahib-iz Zaman&quot; da Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir.</p>\n\n<p>\n	Bu değerli alim, Emir-&uuml;l m&uuml;&#39;minin Ali aleyhi&#39;s-sel&acirc;m&#39;ın menakib ve faziletleri hakkında yazdığı &quot;Kifayet-ut Talib&quot; adlı eserinde Ali aleyhi&#39;s-sel&acirc;m&#39;ın soyundan gelen İmamların isimlerini bir bir kaydedip kısaca hayatlarını yazdıktan sonra on birinci İmam b&ouml;l&uuml;m&uuml;nde ş&ouml;yle kaydeder: &quot;Ebu Muhammed Hasan (el-Askeri) Samerra&#39;daki evinde defnedilmiştir.</p>\n\n<p>\n	Onun bir oğlu vardır ve o da &quot;İmam Muntazar&quot;dır. Biz kitabımızı onun mektubuyla bitiriyoruz ve daha sonra onun hakkında ayrıntılı bilgi vereceğiz.&quot; <a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Daha sonra &quot;el-Beyan fi Ahbar-i Sahib-ez Zaman&quot; adlı kitabında İmam&#39;dan geniş&ccedil;e bahsetmiştir. Bu kitabın 25. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: &quot;Gaybete &ccedil;ekildiği g&uuml;nden bug&uuml;ne kadar yaşamaktadır. Onun şimdiye kadar yaşaması akli a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r.&quot; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	14- Celaluddin Muhammed Belhi (672): B&uuml;y&uuml;k &quot;Mesnevi&quot; kitabının sahibidir. Tanınmış bilgin ve arif &quot;Şems-i Tebrizi&quot; adlı divanında bir gazelinde g&uuml;zel bir hal ile on iki İmamın ismini anmaktadır. <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	15- Şeyh Alauddevle Simnani (736): Meşhur ariftir. Abdurrahman Cami&#39;nin nakline g&ouml;re &quot;Şevahid-un Nubuvve&quot;de irfan ve sufilik a&ccedil;ısından kutuplar ve abdallar silsilesini sayarken ş&ouml;yle yazar: Kutbiyye derecesine ulaşanlardan biri de Muhammed b. Hasan b. Askeri&#39;dir ve onun değerli babaları pak Ehl-i Beyt İmamlarıdır. O gaybete &ccedil;ekildiğinde abdallar dairesine girdi. <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	16- Abdurrazzak Kaşani (736): Meşhur bir ariftir. &quot;Tuhfet-ul İhvan fi Hesais-il Feteyan&quot; kitabında ş&ouml;yle yazar: N&uuml;b&uuml;vvetin başlangıcı Adem safiyyellah, kutbu İbrahim halilullah ve sonu Muhammed habibullah olduğu gibi c&ouml;mertliğin başı da İbrahim, kutbu Emir-&uuml;l m&uuml;minin Ali ve sonu da velilerin sonuncusu olan Muhammed Mehdi&#39;dir. <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	17- Şeyh Abdullah Mutiri Medeni Şafii (765): &quot;el-Rivaz-uz Zahire fi Fazl-i Al-i Beyt-in Nebi ve İtretih-it Tahire&quot; kitabında Ehl-i beyt İmamlarının aleyhi&#39;s-sel&acirc;m faziletleri hakkında y&uuml;z elli bir tane hadis kaydetmiştir. En son hadisinde diyor ki: &quot;H&uuml;seyin b. Ali&#39;nin evlatlarından biri ahir zamanda gelecek olan Mehdi&#39;dir.</p>\n\n<p>\n	... H&uuml;seyin&#39;in soyundan gelenlerin hepsi, b&uuml;t&uuml;n M&uuml;sl&uuml;manların g&uuml;&ccedil;lerinin y&uuml;celiğini, ilimlerinin &ccedil;okluğunu, takvalarını ve kemallerini itiraf ettiği İmamların b&uuml;y&uuml;k &ouml;nderi, yani peygamberlerin ve en iyi yaratıkların s&uuml;lalesi Zeynulabidin Ali b. H&uuml;seyin&#39;e (Allah ondan razı olsun) ulaşırlar.&quot;</p>\n\n<p>\n	Daha sonra onun ve p&acirc;k soyundan bir grubun bazı faziletlerini sayarak diyor ki: &quot;Birinci İmam Ali b. Ebi Talib (Allah ondan razı olsun) ve ... Onbirinci İmam Hasan Askeri (Allah ondan razı olsun) ve on ikinci İmam onun oğlu Muhammed K&acirc;im-el Mehdi&#39;dir (Allah ondan razı olsun).</p>\n\n<p>\n	İmam Mehdi d&uuml;nyaya gelmeden &ouml;nce M&uuml;sl&uuml;manlar arasında Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih, Ali b. Ebi Talib (Allah ondan razı olsun) ve diğer değerli babaları tarafından onun on ikinci İmam olduğu, kılı&ccedil;la kıyam edeceği, K&acirc;im-i Muntazar olduğu a&ccedil;ık&ccedil;a s&ouml;ylenmiştir. Sahih rivayetlerde kaydedildiğine g&ouml;re on ikinci İmam kıyam etmeden &ouml;nce iki kez gaybete &ccedil;ekilecektir...&quot; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Muhaddis Nuri daha sonra ş&ouml;yle yazıyor: &quot;Yazarın el yazısıyla yazmış olduğu &quot;er-Riyaz-uz Zahire&quot;yi ele ge&ccedil;irdim. Onun arkasında ş&ouml;yle yazıyordu: &quot;Riyaz-uz Zahire fi Fazl-i &Acirc;l-in Nebi ve İtretih-it Tahirin&quot; kitabı, Mutiri diye meşhur olan, Şafii mezhebine mensup, Eş&#39;ari ve Nakşibendi tarikatından Allah&#39;a muhta&ccedil; olan Abdullah b. Muhammed&#39;in eseridir.</p>\n\n<p>\n	18- Hace Muhammed Parsa (822): &quot;Hace Parsa&quot; diye meşhur olan Hafız Muhammed b. Muhammed b. Mahmud Buhari, Hanefi &acirc;limlerinin iftiharlarından ve Nakşibendi ariflerinin b&uuml;y&uuml;klerindendir.</p>\n\n<p>\n	Hace Muhammed Parsa Fars&ccedil;a yazmış olduğu &quot;Fesl-ul Hitab&quot; kitabında ş&ouml;yle der: &quot;Ebu Abdullah Cafer b. Ali-il H&acirc;di kardeşi Muhammed Hasan-il Askeri&#39;nin oğlu olmadığını sanarak, kardeşinin İmametinin kendisine intikal ettiğini iddia ettiği i&ccedil;in &quot;kezzab&quot; (yalancı) diye &ccedil;ağrıldı... Ve Ebu Muhammed Hasan Askeri, oğlu Muhammed&#39;i ailesi ve ashabı arasından g&uuml;venilir kişilere tanıtmıştı.&quot;</p>\n\n<p>\n	Daha sonra İmam Hasan Askeri&#39;nin halası Hakime&#39;nin İmam-ı Zaman&#39;ın veladeti hakkındaki hadisini naklederek ş&ouml;yle diyor: İmam Askeri buyurdu ki: &quot;Halacığım! Bu &ccedil;ocuğu annesine g&ouml;t&uuml;r.&quot; Ben &ccedil;ocuğu annesine g&ouml;t&uuml;rd&uuml;m. Ertesi g&uuml;n İmam Askeri&#39;nin yanına gittiğimde bebeğin onun karşısında olduğunu g&ouml;rd&uuml;m. Bebek &ouml;yle nurluydu ki beni kendisine cezbetti. Bunun &uuml;zerine, &quot;Efendim! Bu m&uuml;barek bebek hakkında bir bilgin var mı?&quot; diye sordum. İmam dedi ki: &quot;Halacığım! Beklenilmesi gereken ve bize m&uuml;jdesi verilen budur.&quot;</p>\n\n<p>\n	Bunu duyunca ben secdeye kapanarak Allah&#39;a ş&uuml;krettim. Eve gittiğimde bir s&uuml;re bebeği g&ouml;remedim. Bir g&uuml;n İmam&#39;a, &quot;Ey mevlam! Efendimiz ve muntazarımızı ne yaptın?&quot; diye sorduğumda buyurdu ki: &quot;Onu, Musa&#39;nın annesinin bebeğini emanet ettiği kimseye emanet ettim.&quot;</p>\n\n<p>\n	Kitabın haşiyesinde, kitapta nakledilen ve Resulullah&#39;a nispet verilen zayıf hadisi (babasının ismi babamın ismidir) reddederek, C&acirc;mi&#39;nin &quot;Şevahid-un Nubuvvet&quot;te getirdiği Mutezid Abbasi&#39;nin hikayesini naklederek Mehdi&#39;nin kıyamının belirtilerini zikretmiştir.</p>\n\n<p>\n	Daha sonra ise ş&ouml;yle yazar: &quot;Bu konuda hadisler sayılmayacak kadar &ccedil;oktur. Her zaman hazır olan g&ouml;zlerden kayıp, Sahib-ez Zaman Mehdi&#39;nin (Allah ondan razı olsun) faziletleri olduk&ccedil;a fazladır. Onun zuhur edeceğine, varlığının nurunun her tarafı aydınlatacağına, İslam dinini yeniden canlandıracağına, gerektiği gibi Allah yolunda cihad edip kendi zamanında, yani takvalıların d&ouml;neminde d&uuml;nyanın d&ouml;rt bir yanını k&ouml;t&uuml;l&uuml;klerden arındıracağını dair bir &ccedil;ok hadis vardır.</p>\n\n<p>\n	Onun ashabı her t&uuml;rl&uuml; kusur ve ayıptan arınmış olup onun hidayetiyle hakikate kavuşurlar. Hilafet ve İmamet onun vasıtasıyla son bulur.</p>\n\n<p>\n	O, babasının vefatından kıyamete kadar İmamdır. Hz. İsa aleyhi&#39;s-sel&acirc;m onun arkasında namaz kılacak, onun davasını doğrulayacak ve halkı İslam dinine davet edecektir. <a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	19- Şemsuddin Muhammed b. Yusuf-i Zerendi (750): Resulullah&#39;ın harem-i şerifinde hadis &uuml;stadı olup hadis dalında &quot;Bağyet-ul Mertab&quot; kitabının ve &quot;D&uuml;rr-us Simtayn fi Fezail-il Mustafa vel Murtaza ve sıbtayn&quot; kitaplarının yazarıdır.</p>\n\n<p>\n	Zerendi &quot;Mirac-ul Vusul ila Marifet-i Fazilet-i &Acirc;l-ir Resul&quot; kitabında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Meşhur kerametler sahibi on ikinci İmam haktır ve Resulullah&#39;ın eserlerini izleme vasıtasıyla y&uuml;ce bir makama sahiptir. O, hakka k&acirc;im ve halkı hakikat yoluna davet eden, yani Ebu-l Kasım Muhammed b. Hasan-il Askeri&#39;dir.&quot; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	20- Melik-ul Ulema-i Hindi (849): Şehabuddin b. Şemsuddin b. &Ouml;mer-i Hindi, &quot;Behr-ul Mevac&quot; tefsirinin sahibi Melik-ul Ulema diye meşhurdur. Gulamali Bilgirami (1172) &quot;Subhet-ul Mercan&quot;da ş&ouml;yle yazıyor: &quot;Mevlana Kadı Şehabuddin b. &Ouml;mer Zevali Devletabadi, Dehli&#39;nin Devletabad b&ouml;lgesinde d&uuml;nyaya gelmiş, Kadı Abdulmuktedir Dehlevi ve Mevlana Havaceki Dehlevi&#39;nin yanında tahsil g&ouml;rm&uuml;ş ve kendi zamanındakilerden &ouml;ne ge&ccedil;miştir. Sonra &quot;Cunfuz&quot;a hicret etmiş ve oranın sultanı tarafından kendisine &quot;Melik-ul Ulema&quot; lakabı verilmiştir. Kadı orada oturarak tahkik ve yazarlığa başladı. Arap ve acem talebeler kendisinden faydalanmak i&ccedil;in onun etrafında toplandılar. Fars&ccedil;a olan &quot;Bahr-ul Mevac&quot; tefsiri ve &quot;Menakib-us Sadat&quot; onun eserlerindendir. O, 849&#39;da vefat etmiştir.&quot;</p>\n\n<p>\n	Melik-ul Ulema son kitapta ş&ouml;yle yazıyor: &quot;Ehl-i S&uuml;nnet der ki, d&ouml;rt halifenin hilafeti nasıl tespit olmuştur. &Ccedil;&uuml;nk&uuml; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyuruyor: &quot;Benim hilafetim otuz yıldır.&quot; Ve o Hz. Ali&#39;nin hilafetiyle son buldu. Yine on iki İmamın hilafeti de hadisle sabittir, onlardan:</p>\n\n<p>\n	Birincisi: İmam Şah Ali&#39;dir (kerremellah-u vecheh). Onun hilafeti konusunda &quot;Hilafet otuz yıldır&quot; hadisi gelmiştir.</p>\n\n<p>\n	İkincisi: İmam Şah Hasan&#39;dır (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında M&uuml;sl&uuml;manların arasında sulh yapacaktır.&quot;</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: İmam Şah H&uuml;seyin (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında azgın bir grup onu &ouml;ld&uuml;recektir.&quot; Ve Şah H&uuml;seyin&#39;in evlatlarından dokuz İmam. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;H&uuml;seyin b. Ali&#39;den sonra, onun evlatlarından dokuzu İmamdır. Onların sonuncusu ise K&acirc;im&#39;dir.&quot; Cabir b. Abdullah-i Ensari der ki: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih kızı Hz. Fatıma&#39;nın huzuruna gittiğimde onun karşısında bir lehiv olduğunu g&ouml;rd&uuml;m. O lehivde onun evlatlarından olacak İmamların isimleri vardı. Saydığımda onların on bir kişi olduğunu g&ouml;rd&uuml;m, onlardan biri de K&acirc;im&#39;di aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	21- İbn-i Sebbağ-i Maliki (855): Nuruddin Ali b. Muhammed Sebbağ-i Maliki Ehl-i S&uuml;nnet&rsquo;in ileri gelen alimlerindendir. Hafız b. Hacer-i Askalani&rsquo;nin &ouml;ğrencisi Sehavi-i Mısri hicretin dokuzuncu asrındaki alimler hakkında dokuz ciltlik &ldquo;ed-Du-i Lami&rsquo;&rdquo; adlı kitabında ş&ouml;yle der: &ldquo;O, esasen Kazza ahalisinden olup 784 yılında Mekke&rsquo;de d&uuml;nyaya gelmiş ve orada eğitim g&ouml;rm&uuml;şt&uuml;r. İlk &ouml;nce Kur&rsquo;an&rsquo;ı, fıkıhta bir risaleyi ve İbn-i Malik&rsquo;in Elfiye&rsquo;sini ezberlemiş daha sonra nahv, fıkıh ve diğer ilimleri o b&ouml;lgenin alimlerinden olan Abdurrahman-i Farsi, Abdulvehhab b. Afif-i Yafii, Cemal b. Zuheyre, Ebu-l Mesud, Sa&rsquo;d-i Nuri, Ali b. Muhammed b. Ebibekr-i Şeybi, Muhammed b. Ebibekr b. S&uuml;leyman-i Bikr gibi alimlerden &ouml;ğrenmiştir. Yine Velal Abdulvahid-i M&uuml;rşidi ve Ali-i Zeyn-i Meraği&rsquo;nin derslerine katılmıştır. Onun başlıca &ldquo;el-Fusul-il Muhimme li Marifet-il Eimme ve hum İsna Aşar&rdquo; ve &ldquo;el-İber-u fi men Sefeh-en Nazar&rdquo; gibi eserleri vardır. Kendisi, 855 yılında vefat etti ve &ldquo;Muallat&rdquo; denilen b&ouml;lgede defnedildi.</p>\n\n<p>\n	Ahmed b. Abdulkadir Acili-i Şafii de &ldquo;Zahiret-ul Meal&rdquo; adlı kitabında, honsa meselesinde onu &ouml;vm&uuml;şt&uuml;r. Yine Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden diğer bir grupta ona olan g&uuml;venlerinden dolayı &ldquo;el-Fusul-il Muhimme&rdquo; adlı kitabından alıntı yapmışlardır. Abdullah b. Muhammed Matiri Medeni-i Şafii-i Nakşibendi &ldquo;Riyaz-uz Zahire&rdquo; adlı kitabında, Nuruddin Ali Semhudi &ldquo;Cevahir-ul Akdeyn&rdquo;de ve Burhanuddin Ali Halebi-i Şafii &ldquo;Sire-i Halebiyye&rdquo;de, Abdurrahman-i Sefuri &ldquo;Zinet-ul Mevasis&rdquo;de ve diğerleri bu gruptandırlar.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	İbn-i Sebbağ &ldquo;el-Fusul-ul Muhimme&rdquo; adlı kitabında p&acirc;k İmamların ismini bir bir zikrederek a&ccedil;ıklayıp son olarak ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;On ikinci b&ouml;l&uuml;m -Ebu-l Kasım H&uuml;ccet Halef-i Salih b. Ebi Muhammed-il Hasan-el Halis-, yani on ikinci İmamın, doğum tarihi, İmametinin delilleri, onun, gaybet ve h&uuml;k&uuml;metinin m&uuml;ddeti, nesep, k&uuml;nye ve lakapları ile ilgili hadisler&rdquo;</p>\n\n<p>\n	Daha sonra İmam-ı Zaman&rsquo;ın doğum tarihini beyan ederek g&uuml;venilir ravilerce Resulullah&rsquo;dan ve &ouml;nceki İmamlardan onun hakkındaki hadislerin on ikinci İmam olarak H&uuml;ccet b. Hasan-il Askeri&rsquo;nin şahsına tatbikini nakletmektedir. B&uuml;y&uuml;k Şii ve S&uuml;nni muhaddislerinin bu konuda kendi muteber kaynaklarında kaydettikleri ve &ouml;zel bir &ouml;nem verdikleri hadisleri naklederek diyor ki:</p>\n\n<p>\n	&ldquo;Şeyh Ebu Said Muhammed b. Yusuf b. Muhammed Kenceki-i Şafii &ldquo;el-Beyan fi Ahbar-i Sahib-ez Zaman&rdquo; adlı kitabında Mehdi&rsquo;nin yaşadığını ve şimdiye kadar gaybette olduğuna delil getiriyor.</p>\n\n<p>\n	İbn-i Sebbağ son olarak İmam Hasan Askeri&rsquo;yle ilgili b&ouml;l&uuml;mde ş&ouml;yle yazıyor: &ldquo;Ebu Muhammed&rsquo;in (Allah ondan razı olsun) bir oğlu vardı. O da herkesin hak devletinin zuhurunu beklediği H&uuml;ccet-i K&acirc;im&rsquo;dir. Zamanın halifesinin korkusundan, baskı altında olmasından, Şiilerin aranmasından ve onların tutuklanarak hapsedilmesinden dolayı onun doğumu saklı kaldı.&rdquo;</p>\n\n<p>\n	22- Şeyh Abdurrahman Bestami (858): Şeyh S&uuml;leyman Hanefi &ldquo;Yenabi-ul Mevedde&rdquo;de ş&ouml;yle yazar: &ldquo;B&uuml;y&uuml;k şeyh Abdurrahman Bestami &ldquo;D&uuml;rret-ul Meairf&rdquo; kitabının yazarıdır. O Şiirinde der ki:</p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;in y&uuml;celik ve azameti zuhur edecektir</p>\n\n<p>\n	Ve Allah&rsquo;ın adaleti ilk kez olması gerektiği gibi insanlara aşikar olacaktır.</p>\n\n<p>\n	İmam ali b. Musa-er Rıza&rsquo;dan bize rivayet edildiği gibi.</p>\n\n<p>\n	Ve harif ilmi hazinesinde a&ccedil;ık&ccedil;a elde edilecektir.</p>\n\n<p>\n	Daha sonra diyor ki: Şeyh Muhaddis-i Fakih Muhammed b. İbrahim-i Cevyni-i Hamui-i Şafii&rsquo;nin &ldquo;Fevaid-us Sımtayn&rdquo; adlı kitabında kendi senediyle Ahmed b. Ziyad&rsquo;dan, Dubel b. Ali-i Hazai&rsquo;den rivayet ettiği konu bize rivayet edilmiştir ve o ş&ouml;yledir: Sonu &ldquo;ta&rdquo; harfiyle biten kasidemi İmam Rıza&rsquo;ya (Allah ondan razı olsun) okuyunca şu beyitlere ulaştım:</p>\n\n<p>\n	Sizlerden bir İmamın gelmesi ş&uuml;phesiz ger&ccedil;ekleşecektir</p>\n\n<p>\n	Ve o Allah&rsquo;ın ismi ve bereketiyle kıyam edecektir</p>\n\n<p>\n	O aramızdaki b&uuml;t&uuml;n hak ve batılı birbirinden ayıracaktır</p>\n\n<p>\n	Ve her iyi ve k&ouml;t&uuml; amelin karşılığını verecektir.</p>\n\n<p>\n	Bunun &uuml;zerine İmam Rıza şiddetli bir şekilde ağlayarak ş&ouml;yle buyurdu: &ldquo;Ey Dubel! Ruh-ul Kud&uuml;s senin dilinle konuştu. Bu İmamın kim olduğunu biliyor musun?&rdquo; Ben &ldquo;hayır&rdquo; dedim. &ldquo;Sadece sizden olan bir İmamın yery&uuml;z&uuml;n&uuml; adaletle dolduracağını duydum.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine İmam buyurdu ki: Benden sonraki İmam oğlum Muhammed ve Muhammed&rsquo;den sonra oğlu Ali ve Ali&rsquo;den sonra oğlu Hasan ve Hasan&rsquo;dan sonra oğlu H&uuml;ccet-i K&acirc;im&rsquo;dir. Gaybeti d&ouml;neminde onu beklemek ve zuhur ettiğinde ise ona itaat etmek gerekir. O yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır.</p>\n\n<p>\n	Ama &ldquo;ne zaman kıyam edeceği&rdquo; gelecekten haber vermektir. Babam, babalarından ve nihayet Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ş&ouml;yle rivayet eder: &ldquo;Onun misali, ansızın vuku bulacak olan kıyamet gibidir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	23- Ebu-l Meani, Muhammed b. Abdullah-i Sıracuddin-i Rufai (885): Rufai soyunun ileri gelenlerinin hepsi Ehl-i S&uuml;nnet&rsquo;in meşhur alim ve ariflerinden olup tarikat silsileleri &ldquo;Rufai&rdquo; diye bilinmektedir. G&uuml;n&uuml;m&uuml;ze kadar bu soyun ileri gelenleri h&acirc;l&acirc; Ehl-i S&uuml;nnettendir.</p>\n\n<p>\n	O, &ldquo;Sihah-ul Ehbar fi Nisen-is Sadat-il Fatimiyyet-il Ehyar&rdquo; adlı kitabında onuncu İmam hakkında ş&ouml;yle yazıyor: &ldquo;İmam Ali-el Hadi b. İmam Muhammed Cevad&rsquo;ın aleyhi&rsquo;s-sel&acirc;m, lakabı Naki, Alim, Fakih, Emir, Delil, Askeri ve Necib&rsquo;dir.</p>\n\n<p>\n	O hicretin 212&rsquo;sinde Medine&rsquo;de d&uuml;nyaya geldi ve Abbasi halifesi el-Mutezz d&ouml;neminde 254 yılında şehid edildi. Onun, İmam Hasan Askeri, H&uuml;seyin, Muhammed, Cafer ve Aişe isimlerinde beş oğlu vardı. İmam Hasan Askeri, kendisinden geriye, bodrum sahibi Allah&rsquo;ın velisi H&uuml;ccet-i Muntazar İmam Muhammed-il Mehdi aleyhi&rsquo;s-sel&acirc;m bıraktı.&rdquo;</p>\n\n<p>\n	Adı ge&ccedil;en kitabın başka bir yerinde ise İmametten bahsederken ş&ouml;yle diyor: &ldquo;Ehl-i Beyt İmamlarının arifleri ş&ouml;yle nakletmişlerdir: İmam H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m manevi hilafet ve toplumun İmametinin kendi soyundan geleceğini anlayınca bu b&uuml;y&uuml;k nimete kavuşmak i&ccedil;in sevindi ve canını Allah yolunda feda etti. Allah Teala da ona minnet bırakarak y&uuml;ce İmamet makamını onun evlatlarına emanet bıraktı ve onu tertemiz soyundan olan H&uuml;ccet-i Muntazar İmam Mehdi aleyhi&rsquo;s-sel&acirc;m ile bitirdi.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	24- Nuruddin Abdurrahman C&acirc;mi (898): Meşhur bilgin ve arif ve tanınmış şairdir. Muhammed b. S&uuml;leyman Kufevi &ldquo;A&rsquo;lam-ul Ehyar fi Fıkh-ı Mezheb-in Nu&rsquo;man-il Muhtar&rdquo;da ş&ouml;yle yazıyor: &ldquo;Şeyh Allah&rsquo;ı tanıyan, Allah&rsquo;a y&ouml;nelen, tarikatın delili, hakikatın terc&uuml;manı ... b&uuml;t&uuml;n faziletleri ve incelikleri kendisinde toplayan Mevla C&acirc;mi Nuruddin Abdurrahman ... başlıca b&uuml;y&uuml;k, meşhur ve g&uuml;venilir &ldquo;Şevahid-un Nubuvvet&rdquo; kitabının yazarıdır.</p>\n\n<p>\n	Alim Allame Kadı H&uuml;seyin Diyarbekri &ldquo;Tarih-u Hamis&rdquo; kitabının başında ş&ouml;yle yazmıştır: &ldquo;Bu, muteber kitaplardan, yani Tefsir-i Keşşaf&rsquo;tan ve... Mevla Abdurrahman-i C&acirc;mi&rsquo;nin Şevahid-un Nubuvvet&rsquo;inden se&ccedil;miş olduğum peygamberlerin efendisinin başından ge&ccedil;enler ve son Peygamberin sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &ouml;zelliklerini kapsayan bir mecmuadır.&rdquo;</p>\n\n<p>\n	C&acirc;mi bu kitapta H&uuml;ccet b. Hasan-il Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ı on ikinci İmam bilmiş, onun doğumunda ger&ccedil;ekleşen bazı hayret verici olayları ve kerametlerini beyan ederek diyor ki: D&uuml;nyayı adaletle dolduracak olan odur... İlgin&ccedil; olanı şu ki, Şii alimleri C&acirc;mi&rsquo;yi mutaassıp bir S&uuml;nni bilmektedirler. &Ouml;yle ki, Mecalis-ul M&uuml;minin kitabını yazması ve Şii olmadıkları a&ccedil;ık&ccedil;a bilinen bazılarını Şii olarak tanıtmasından dolayı kendisine &ldquo;Şii t&uuml;reten&rdquo; lakabı verilmiş olmasıdır.</p>\n\n<p>\n	Evet; Abdurrahman C&acirc;mi &ldquo;Şevahid-i N&uuml;b&uuml;vvet&rdquo; adlı kitabında p&acirc;k İmamların aleyhi&rsquo;s-sel&acirc;m hayatlarını anlatırken son olarak diyor ki: &ldquo;Muhammed b. Hasan b. Ali b. Muhammed b. Ali-er Rıza (Allah onlardan razı olsun) on ikinci İmamdır. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. İmamiyye onu H&uuml;ccet, K&acirc;im-il Muntazar, Sahib-uz Zaman diye anmıştır.&rdquo; Daha sonra Şii kaynaklarına dayanarak İmam&rsquo;ın doğumu hakkında geniş&ccedil;e bahsetmiştir. Mesela İmam-ı Zaman&rsquo;ın doğumu hakkında ş&ouml;yle diyor: &ldquo;Ebu Muhammed Zeki&rsquo;nin (Allah ondan razı olsun) halası der ki: Bir g&uuml;n Ebu Muhammed&rsquo;in (Allah ondan razı olsun) yanına gittiğimde buyurdu ki: &ldquo;Halacığım! Bu gece bizde kal. &Ccedil;&uuml;nk&uuml; Allah Teala bize bir oğul verecektir.&rdquo; Ben dedim ki, &ldquo;O &ccedil;ocuğu kim doğuracak? &Ccedil;&uuml;nk&uuml; Nergis&rsquo;de hamilelik belirtileri g&ouml;remiyorum.&rdquo; Buyurdu ki: &ldquo; Halacığım! Nergis, Hz. Musa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m annesi gibidir. Doğumdan &ouml;nce onda hi&ccedil; bir hamilelik belirtisi olmaz...&rdquo;</p>\n\n<p>\n	... &ldquo;&Ccedil;ocuk d&uuml;nyaya geldiğinde secdeye kapandığını g&ouml;dr&uuml;m. Hemen onu aldım. O sırada Ebu Muhammed, odasından &ldquo;Halacığım! Oğlumu yanıma getir&rdquo; diye seslendi. Bebeği onun yanına g&ouml;t&uuml;rd&uuml;ğ&uuml;mde onu kendi yanına oturttu ve dilini onun ağzına sokarak, &ldquo;Ey oğlum! Allah&rsquo;ın izniyle konuş&rdquo; buyurdu. Bebek konuşmaya başlayarak ş&ouml;yle dedi: &ldquo;Bismillahirrahmanirrahim. Biz ise yery&uuml;z&uuml;nde g&uuml;&ccedil;ten d&uuml;ş&uuml;r&uuml;lenlere l&uuml;tufta bulunmak, onları &ouml;nderler yapmak ve miras&ccedil;ılar kılmak istiyoruz...&rdquo; Daha sonra Hace Parsa gibi onun hayatının bir kısmını anlatmaya devam ediyor.</p>\n\n<p>\n	25- Abdurrahman-i Sufi. Fars&ccedil;a olan &ldquo;Mirat-ul Esrar&rdquo; kitabının yazarıdır. &ldquo;Tuhfet-u İsna Aşeriyye&rdquo; kitabının yazarı Abdulaziz Dehlevi&rsquo;nin babası Şah Veliyullah Dehlevi, &ldquo;el-İntibah fi Selasil-i Evliyaullah ve Esanid-i Varisi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rdquo; adlı kitapta ondan naklederek, İmam-ı Zaman hakkında ş&ouml;yle yazarıyor: O din ve devlet g&uuml;neşi, o millet ve devletin hidayet&ccedil;isi, o Ahmed&rsquo;in p&acirc;k K&acirc;im&rsquo;i Ebu-l Kasım Muhammed b. Hasan-il Mehdi (Allah ondan razı olsun) Ehl-i Beyt İmamlarının on ikincisidir. Annesi &uuml;mm-&uuml; velet idi <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> ve onun ismi Nergis&rsquo;ti. 255. yılın Şaban ayının ortasında Cuma akşamı g&uuml;n&uuml; d&uuml;nyaya gelmiştir. &ldquo;Şevahid-un Nubuvve&rdquo;nin rivayetine g&ouml;re 258 yılında Ramazan ayının 23&rsquo;&uuml;nde Surremenrea&rsquo;da d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	On ikinci İmam Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;le aynı k&uuml;nye ve isme sahiptir. Lakapları ise Mehdi, H&uuml;ccet, K&acirc;im, Muntazar, Sahib-uz Zaman ve Hatem-u İsna Aşer&rsquo;dir.</p>\n\n<p>\n	Sahib-uz Zaman babası İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m vefat edince beş yaşındaydı ve o yaşta İmamet makamına ulaştı. Allah Teala, Yahya b. Zekeriya&rsquo;ya &ccedil;ocuk yaşta hikmet ve keramet verdiği, İsa b. Meryem&rsquo;i k&uuml;&ccedil;&uuml;k yaşta y&uuml;ce makama ulaştırdığı gibi onu da k&uuml;&ccedil;&uuml;k yaşta İmam kıldı. Onun kemalatı ve harikulade işleri buraya sığmayacak kadar &ccedil;oktur.&rdquo; Daha sonra Muhyiddin Arabinin daha &ouml;nce naklettiğimiz s&ouml;z&uuml;n&uuml; delil olarak getiriyor.</p>\n\n<p>\n	26- Fazl b. Ruzbahan Honci-i Zende (905): Tanınmış mutaassıp bir alimdir. O, Tirmizi&rsquo;nin &ldquo;eş-Şemail&rdquo; adlı kitabına şerh yazmış ve kitabın başında ş&ouml;yle demiştir: &ldquo;Allah Teala&rsquo;ya muhta&ccedil; Fazl b. Ruzbehan Ebu-l Hayr... Aslen ensari olup, Fars beldesinin &ldquo;Honc&rdquo; b&ouml;lgesindenim. Şiraz&rsquo;da d&uuml;nyaya gelmiş ve İsfahan&rsquo;da ikamet etmekteyim.</p>\n\n<p>\n	Sehavi &ldquo;Duullah-i Mea&rdquo; kitabında, c.6, s.171&rsquo;de ş&ouml;yle yazıyor: &ldquo;O, Emiduddin-i Şirazi&rsquo;nin, Cemaluddin Erdistani&rsquo;nin ve İsfahan kadısının &ouml;ğrencilerinden idi. Kahire&rsquo;ye giderek Beytulmukaddes&rsquo;i ziyaret etti ve sonra Medine&rsquo;ye giderek bir ka&ccedil; ay orada kaldı. Medine&rsquo;de benim yanımda 887 yılında Sahih-i Buhari&rsquo;den ders aldı ve onun i&ccedil;in geniş&ccedil;e bir icazet yazdım. Daha sonra Mekke&rsquo;de de beni g&ouml;rmeye geldi. Bu yılda (897) onun Sultan Yakub&rsquo;un (Bayındırlı) sarayında katip olduğunu duydum. Evet; Şah İsmail Safevi başa gelince ka&ccedil;tı ve Kaşan&rsquo;da Maveraunnehreyn&rsquo;de vefat etti.</p>\n\n<p>\n	O, b&uuml;y&uuml;k Şii alimi Allame Hilli&rsquo;nin &ldquo;Keşf-ul Hak&rdquo; adlı kitabına &ldquo;İbtal-il Batıl&rdquo; kitabıyla reddiye yazmış, İmamiye Şiası&rsquo;nın b&uuml;t&uuml;n itikadatını eleştirmiş, anlatılmayacak bir inat ve d&uuml;şmanlıkla ret ve inkarda bulunmuştur. Şehid Kadı Nurullah Şusteri &ldquo;İhkak-ul Hak&rdquo; kitabını onun temelsiz eleştirilerini reddetmek ve cevap vermek i&ccedil;in yazmıştır. Her &uuml;&ccedil; kitap ayrı ayrı olarak Kum&rsquo;da Ayetullah Necefi Maraşi&rsquo;nin denetimi altında gerekli a&ccedil;ıklamalarla yeniden basılmıştır.</p>\n\n<p>\n	Aynı zat Vesilet-ul Hadim ilel Mahdum diye bir kitap yazarak Hz. Ali&rsquo;den Hz. Mehdi&rsquo;ye kadar on iki Ehl-i Beyt İmamının her birinin ismini ayrı ayrı zikredip onların masum olduklarını ve faziletlerini Şiir şeklinde a&ccedil;ıklamıştır.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	A&ccedil;ıklama: Fazl b. Ruzbehani&rsquo;nin o kadar ısrarıyla birlikte kitabında Muttakilerin mevlası Hz. Ali&rsquo;nin hilafet makamı ve faziletlerini Şia&rsquo;nın akidesini reddetmek i&ccedil;in onun ve soyundan gelen İmamların hakkını reddetmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir olaydır. Nasıl olur da burada onları bir bir &ouml;verek hatta vaat edilen Mehdi&rsquo;yi, Şia&rsquo;nın inancına g&ouml;re &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;i Muhammed b. Hasan-il Askeri olarak tanıtıyor. Bu kutlu zatları on iki İmam, n&uuml;b&uuml;vvet ve vilayet semasının yıldızları bilen bir kimsenin onların izleyicilerine yani Şia toplumuna sırf halifelerin hilafetlerini kabul etmedikleri i&ccedil;in ni&ccedil;in bu kadar d&uuml;şmanlık beslediğini bilmiyoruz. Şia da, onun on iki İmam hakkında s&ouml;ylediklerini s&ouml;yl&uuml;yor. Onun Şiirlerini a&ccedil;ıklamaya gerek yoktur.</p>\n\n<p>\n	27- Celaluddin Muhammed Devani (908): Hicretin dokuzuncu asrının meşhur filozof ve hekimidir. B&uuml;t&uuml;n Ehl-i S&uuml;nnet uleması Celaluddin&rsquo;i kendi alimleri bilmektedirler. Onun elimizde olan kitapları, &ouml;zellikle en son ilmi eseri olan &ldquo;Şerh-u Akaid-i Azdi&rdquo; adlı kitabı da bunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; o, bu kitapta Eş&rsquo;ari mezhebini &ldquo;Kurtuluşa eren fırka&rdquo; bilmektedir.</p>\n\n<p>\n	Bununla birlikte Celaluddin, Tabakat-i Celali diye meşhur olan Hace Nesiruddin-i Tusi&rsquo;nin &ldquo;Tecrid-ul İtikad&rdquo; adlı eserine eski ve yeni haşiye gibi eserlerinde tertemiz İmamları andığı her yerde o kutlu zatları Şia&rsquo;nın andığı gibi anmaktadır.</p>\n\n<p>\n	O, &ouml;zellikle gizlice Fars&ccedil;a yaşmış olduğu &ldquo;Fezail-i İbn-i Bitrik&rdquo;e ve daha sonra benim kalemimle onun hayatına ek olarak basılan &ldquo;Nur-ul Hidaye fi İsbat-il Vilaye&rdquo; adlı eserinde, &ldquo;masumluk&rdquo;, peygamberin ve ondan sonraki &ouml;nderin masum olmasının aklen gerekliliği &ccedil;er&ccedil;evesinde bir &ouml;ns&ouml;zde geniş&ccedil;e bahsettikten sonra ş&ouml;yle yazıyor: &ldquo;Delilli &ouml;ns&ouml;zden sonra, Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &uuml;mmetinin uleması her ne kadar Resulullah&rsquo;dan sonra &uuml;mmet arasında ilmi ve ameli meseleleri &ouml;ğretecek, dini ve d&uuml;nyevi h&uuml;k&uuml;mleri a&ccedil;ıklayacak, Resulullah&rsquo;ın dinini yayacak ve koruyacak bir İmamın gerekliliğinde ittifak etmiş olsalar da bunun kimde ger&ccedil;ekleşmesi konusunda ihtilaf etmişlerdir. Bir grup da, Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;den sonra hak halifenin Ebubekr b. Ebi Kuhafe, ondan sonra &Ouml;mer b. Hattab, ondan sonra Osman b. Affan ve ondan sonra da Ali b. Ebi Talib olduğuna inandı. Diğer bir grupsa Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih sonra hak halifenin vasıtasız olarak Ali b. Ebitalib&rsquo;den başka kimsenin olmadığına ve ondan sonra İmam Hasan, ondan sonra İmam H&uuml;seyin, ondan sonra İmam Zeynulabidin, ondan sonra İmam Muhammed B&acirc;kır, ondan sonra İmam Cafer-i Sadık, ondan sonra Musa K&acirc;zım, sonra Ali b. Musa, sonra Muhammed Taki, sonra Ali Naki, sonra Hasan Askeri ve daha sonra da Mehdi-el Hadi-el K&acirc;im-i bil hak aleyhum&#39;us-sel&acirc;m olduğuna inandı.&rdquo;</p>\n\n<p>\n	Ve iki sayfa sonra Ali b. Ebi Talib&rsquo;in diğer halifelere nispeten &ouml;zelliğini sayarken ş&ouml;yle yazıyor: &ldquo;Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra hak halifenin İmam Mehdi-el Hadi&rsquo;ye kadar Emirulm&uuml;minin Ali b. Ebi Talib aleyhi&rsquo;s-sel&acirc;m ve ondan sonra İmam Hasan, sonra İmam H&uuml;seyin&rsquo;in olduğuna yakin ettim. Onların masum olduklarını hi&ccedil; kimse inkar edemez.</p>\n\n<p>\n	Masum oldukları i&ccedil;in Resulullah&rsquo;ın halifeliğine hak kazanmış olurlar. Onlar olmaksızın, Muhammed&rsquo;in dininin bekası olan hilafetin maksadı ger&ccedil;ekleşmez. Dolayısıyla, taklitten kurtularak araştırmaya kavuştum.&rdquo;</p>\n\n<p>\n	28- Şeyh Hasan Irak&icirc; (925): Abdulvehhab Şa&rsquo;rani &ldquo;el-Levakih-ul Envar fi Tabakat-il Ahyar&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;Şeyh, Salih, abid, zahid, sahih keşif ve y&uuml;ce maneviyat sahibi Şeyh Hasan Iraki, Ratli g&ouml;l&uuml;ne bakan tepenin &uuml;zerinde defnedilmiştir. O, Mısırda yaşıyordu ve yaklaşık olarak y&uuml;z otuz yıl hayat s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Ben hocam Ebu-l Abbas Harisi ile birlikte onun yanına gidip geliyordum. Bir g&uuml;n dedi ki: &ldquo;Sana işimin başından şimdiye kadar başımdan ge&ccedil;en bir hikayeyi anlatmak istiyorum. Kendimi &ccedil;ocukluktan beri seninle arkadaşmışız gibi hissediyorum.&rdquo; &ldquo;Buyurun&rdquo; dedim. Bunun &uuml;zerine ş&ouml;yle başladı: &ldquo;Ben Dimeşk&rsquo;te bir sanatkardım. Cuma g&uuml;nlerini ayyaşlık ve şarap i&ccedil;mekle ge&ccedil;iriyordum. Bir g&uuml;n kendime gelerek &ldquo;Sen bu iş i&ccedil;in yaratılmamışsın&rdquo; dedim. Bunun &uuml;zerine arkadaşlarımdan uzaklaştım. Onlar beni takip ettilerse de izimi bulamadılar. Emevilerin merkez camisine girdiğimde birinin sandalyede oturup Mehdi hakkında sohbet ettiğini g&ouml;rd&uuml;m. O anda i&ccedil;imde Mehdi&rsquo;yi g&ouml;rme şevki uyandı. Ondan sonra ettiğim her secdede Allah Teala&rsquo;dan Mehdi&rsquo;yi g&ouml;rmeye kavuşmayı istedim.</p>\n\n<p>\n	Bir g&uuml;n, akşam namazından sonra s&uuml;nnet namaz kılarken birinin arkamda oturup elini omuzsuma koyduğunun fark ettim. O adam bana ş&ouml;yle dedi: &ldquo;Evlat! Allah senin duanı kabul buyurdu. Ne bekliyorsun? Mehdi benim.&rdquo; Bunun &uuml;zerine ben dedim ki: &ldquo;Benim evime gelir misin?&rdquo; O, &ldquo;Evet&rdquo; dedi. Daha sonra benimle birlikte evime geldi, &ldquo;Yalnız kalacağım sessiz bir yer ver bana&rdquo; dedi ve bir hafta bizimle birlikte kaldı.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	29- Şemsuddin Muhammed b. Tulu Dimeşki (953): &ldquo;el-Eimmet-il İsna Aşer&rdquo; adlı kitapta, İmam-ı Zaman&rsquo;ın hayatı b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &ldquo;H&uuml;ccet-il Mehdi Ebu-l Kasım Muhammed b. Hasan ... (Allah onlardan razı olsun) Şia&rsquo;ya g&ouml;re on ikinci İmam olup H&uuml;ccet diye meşhurdur. Şia onu İmam-ı Muntazar ve K&acirc;im-i Mehdi diye bilmektedir... O, 255 yılında, Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya gelmiştir. Babasından sonra beş yaşındaydı.&rdquo; Daha sonra ş&ouml;yle yazıyor: &ldquo;Ben g&uuml;venilir bildiklerimi &ldquo;el-Muhda ila ma Verede fil Mehdi&rdquo; adlı kitabımda kaydettim. Ben on iki İmamın hayatını sırayla anlattım. Oğulların babalarından sonra anlatılması iyi bir sıradır.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	30- İbn-i Hacer Heysemi Mekki (973): Meşhur mutaassıp bir alim olup Şia&rsquo;nın itikadının reddinde &ldquo;Sevaik-u Muhrika&rdquo; adlı bir kitap yazmıştır. O, bu kitabının başında ş&ouml;yle yazıyor: &ldquo;Bu yıl Rafızilerin Mekke&rsquo;ye fazla geldiğini g&ouml;r&uuml;yorum (O, Mekke&rsquo;nin o g&uuml;nk&uuml; alimlerinin en &ouml;nde geleniydi). Rafızi hacılarının fazla olması Ehl-i S&uuml;nnet&rsquo;in inancını sarsabileceği i&ccedil;in &ccedil;aresiz bu kitabı yazmak sorunda kaldım!&rdquo;</p>\n\n<p>\n	O, Şia toplumunun Mehd-i Muntazar ve onun gaybeti hakkındaki inancını hatalı addetmeye &ccedil;alışmasına rağmen Ehl-i Beyt İmamlarına değindiği başka bir yerde hak ve hakikat kalbine akmış, İmam Hasan Askeri&rsquo;nin hayatını anlattıktan sonra ş&ouml;yle yaşmıştır: &ldquo;O kendisinden geriye sadece Ebu-l Kasım Muhammed b. H&uuml;ccet&rsquo;i geriye bıraktı. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşındaydı. Bu yaşta Allah Teala ona hikmet verdi; o K&acirc;im-i Muntazar diye &ccedil;ağırılmaktadır.</p>\n\n<p>\n	A&ccedil;ıklama: Bu Ehl-i S&uuml;nnet alimlerinin &ccedil;oğununun d&uuml;ş&uuml;nce tarzından bir &ouml;rnektir. Ş&ouml;yle ki, Mehdi-i Muntazar ve Şia&rsquo;nın gaip İmamından s&ouml;z edilince ne yazık ki has bir taassupla onu inkar etmeye &ccedil;alışırlar. Fakat vicdanlarının feryadını dinlediklerinde vaadi verilen Mehdi&rsquo;nin ger&ccedil;ek olduğunu ve onun da İmam Hasan Askeri&rsquo;nin oğlundan başka kimsenin olmadığını anlarlar.</p>\n\n<p>\n	31- Abdulvehhab Şa&rsquo;rani (973): B&uuml;y&uuml;k arif ve meşhur alimdir. Hicri 1305&rsquo;de Mısır&rsquo;ın Ezheriyye&rsquo;de basılan meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; adlı kitabının &ouml;ns&ouml;z&uuml;nde ş&ouml;yle der: &ldquo;Şeyh-ul İslam Futuhi Hanbeli&rsquo;nin bu kitap hakkında yazmış olduğu şeylerden biri de şudur:</p>\n\n<p>\n	&ldquo;Bu kitabın manalarını k&ouml;t&uuml; d&uuml;ş&uuml;nceli d&uuml;şmandan ve yalancı inkar edenden başkası yermez. Nitekim, bunun yazarını Kur&rsquo;an ve Kur&rsquo;an bilimlerinden habersiz olan ve doğru yoldan &ccedil;ıkandan başkası hatalı addetmez ve yine kıskan&ccedil;, kinci, cahil, k&ouml;t&uuml; d&uuml;ş&uuml;nceli, sapık, s&uuml;nni muhalifi, dinsiz ve İslam toplumundan &ccedil;ıkan dışında hi&ccedil; kimse bu kitabın yazarının fazilet ve y&uuml;celiğini inkar etmez.&rdquo;</p>\n\n<p>\n	Abdulvehhab Şi&rsquo;rani, iki meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; ve Tabakat-i K&uuml;bra da denilen &ldquo;Levakih-ul Envar fi Tabakat-il Ahyar&rdquo;da İmam Hasan Askeri&rsquo;nin oğlu Mehdi hakkında değerli şeyler kaydetmiştir. Onun değindiği bu noktalar bizim i&ccedil;in her a&ccedil;ıdan ilgin&ccedil; ve d&uuml;şmanı susturmak i&ccedil;in gereklidir. Onun Futuhat&rsquo;ta Muhyiddin Arabi&rsquo;den (onun elinde olan basımından) naklettiğini veya Şeyh Hasan Iraki ve Şeyh Ali Havas ve diğerlerinden naklettiklerini onların isimlerinin altında getirdik. O, &ldquo;Yevakit&rdquo;inin ikinci cildinin 65. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: Allah Teala&rsquo;nın bize bildirmiş olduğu kıyametten &ouml;nceki b&uuml;t&uuml;n belirtiler doğrudur ve hepsinin kıyametten &ouml;nce ger&ccedil;ekleşmesi gerekir. Mehdi&rsquo;nin zuhuru, Deccal&rsquo;ın gelmesi, İsa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m inmesi vs. gibi. Hatta eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalmamış olsa bunlar ger&ccedil;ekleşecektir...</p>\n\n<p>\n	Mehdi aleyhi&rsquo;s-sel&acirc;m İmam Hasan Askeri&rsquo;nin evlatlarındandır. O, 255 yılında Şaban ayının ortasında d&uuml;nyaya gelmiş olup hala yaşamaktadır. Allah Teala İsa b. Meryem&rsquo;i onunla bir araya getirinceye kadar da yaşayacaktır.</p>\n\n<p>\n	Buna dayanarak, Mehdi&rsquo;nin bug&uuml;n, yani 958 yılına kadar 706 yaşında olması gerekir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> &ldquo;Mısır&rsquo;daki &ldquo;Rıtli g&uuml;l&uuml;&rdquo;ne bakan &ldquo;Kevm-ur Reş&rdquo; tepesinde defnedilen Şeyh Hasan Iraki, İmam Mehdi&rsquo;nin ziyaretine gitmeye muvaffak olduğunda İmam bana ş&ouml;yle rivayet etti ve &Uuml;stad Şeyh Ali Havas (Allah onlara rahmet etsin) da ona tanıklık etti.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Şa&rsquo;rani bir sayfa sonra diyor ki: &ldquo;Mehdi&rsquo;nin zuhur edince nasıl h&uuml;kmedeceğini, nasla mı, i&ccedil;tihatla mı yoksa her ikisiyle mi soracak olursan ben ş&ouml;yle derim: Şeyh Muhyiddin&rsquo;in dediği gibi, o, Allah Teala&rsquo;nın kendisine ilham ettiği şeyi h&uuml;kmedecektir. Ş&ouml;yle ki, Allah Teala Muhammed&rsquo;in dinini ona ilham edecek ve o da onunla h&uuml;kmedecektir.</p>\n\n<p>\n	Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih bize s&ouml;ylemiştir ki, Mehdi izleyicidir, bidat koyucu değil. O, h&uuml;k&uuml;m etmede masumdur. &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;mde masum olmak yanlışlık yapmamak demektir! Ve Resulullah&rsquo;ın h&uuml;km&uuml; ise hata etmez. &ldquo;O, hevadan (kendi istek, tutku ve isteklerine g&ouml;re) konuşmaz. O (s&ouml;yledikleri), yalnızca vahyolunmakta olan bir vahiydir.&rdquo; Ve bu y&ouml;n&uuml;yle peygamber gibidir!&rdquo;</p>\n\n<p>\n	32- Ahmed b. Sinan Kirmani Dimeşki (1019): Ehl-i S&uuml;nnet&rsquo;in meşhur alimlerinden olup &ldquo;Ahbar-ud Duvel&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;Onbirinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu-l Kasım Muhammed b. Hasan-il Askeri hakkındadır. Babası &ouml;l&uuml;nce o beş yaşındaydı.</p>\n\n<p>\n	O yaşta Allah Teala ona hikmeti &ouml;ğretti. Hz. Yahya&rsquo;ya da k&uuml;&ccedil;&uuml;k yaşta bağışta bulunmuştu. O, orta boylu, g&uuml;zel y&uuml;zl&uuml;, g&uuml;zel sa&ccedil;lıdır. &Ccedil;ıkık burnu ve a&ccedil;ık alnı vardır.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	33- Abdulmelik İsami (1111): Mekke&rsquo;de ikamet eden tanınmış tarih&ccedil;ilerdendir. O, &ldquo;Sımt-ul Nucum-il Avali&rdquo; diye bilinen d&ouml;rt ciltlik tarih kitabında sırayla İmamların hayatını anlatırken ş&ouml;yle yazıyor: &ldquo;Ali b. Ebitalib&rsquo;in oğlu ... Ali Naki&rsquo;nin oğlu, Hasan Askeri&rsquo;nin oğlu İmam Muhammed Mehdi (Allah hepsinden razı olsun) 255 veya 256 yılının Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya geldi. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. Lakapları ise H&uuml;ccet, Halef-i Salih, K&acirc;im, Muntazar, Sahib-uz Zaman ve hepsinden daha meşhur olan ise Mehdi&rsquo;dir. Babası vefat ettiğinde o beş yaşındaydı. O mu&rsquo;tedil, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, ince burunlu ve geniş suratlı bir gen&ccedil;tir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	34- Şeyh Muhammed b. Ali Sebban-i Mısri (1206): 1185 yılında telif ettiği ve &ldquo;Nur-ul Ebsar-i Şeblenci&rdquo;nin haşiyesinde Mısır&rsquo;da basılmış olan &ldquo;İs&rsquo;af-ur Rağibin fi Siret-il Mustafa ve Fezail-i Ehl-i Beytih-it Tahirin&rdquo; adlı eserinde Şi&rsquo;rani&rsquo;nin &ldquo;Yevakit&rdquo; kitabındaki s&ouml;z&uuml;n&uuml; ve yine &ldquo;Levakih&rdquo;de Şeyh Hasan Iraki&rsquo;nin s&ouml;z&uuml; ve Şi&rsquo;rani&rsquo;nin &uuml;stadı Şeyh Ali Hevas&rsquo;ın tasdikini ondan naklen ve yine Muhyiddin Arabi&rsquo;nin s&ouml;z&uuml;n&uuml; Şi&rsquo;rani&rsquo;nin nakliyle on iki İmamın ismini bir bir yazmış ve İmam Mehdi&rsquo;nin aleyhi&rsquo;s-sel&acirc;m adını da &ldquo;Muhammed b. Hasan-il Askeri&rdquo; diye kaydetmiştir.</p>\n\n<p>\n	35- Şeyh Aliekber b. Esedullah b. Emirullah Mevdudi (1210): Meşhur Şeyh Mahmud Şeşti&rsquo;nin evlatlarındandır. Ali Ekber Mevdudi, Hindistan&rsquo;ın meşhur ve mutaassıp ulemasındandır. Abdulhay H&uuml;seyni &ldquo;Nazhet-ul Havatir&rdquo; adlı eserinde Hindistan ulemasının hayatında onun biyografisini geniş&ccedil;e kaleme alarak onun &ldquo;Minhac-us Sırac&rdquo; ve Şia&rsquo;ya red ve C&acirc;mi&rsquo;nin &ldquo;Nefahat-ul İns&rdquo; adlı eserine haşiye olarak yazmış olduğu &ldquo;M&uuml;kaşifat&rdquo; risalesi gibi eserlerinin olduğunu yazmıştır.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a> Mevdudi &ldquo;M&uuml;kaşifat&rdquo;ta Ali b. Sehl b. Ezher-i İsfahani&rsquo;nin hayatını anlatırken vaat edilen Mehdi&rsquo;nin varlığını kabul ederek ş&ouml;yle yazar: &ldquo;Ehl-i S&uuml;nnet alimleri, h&uuml;k&uuml;mde hata etmemenin Resulullah&rsquo;a mahsus olduğunu s&ouml;ylerler. Fakat Şeyh Muhyiddin Arabi (Allah ondan razı olsun) İmam Mehdi Mev&rsquo;ud (ceddine ve ona salat ve selam olsun) hakkındaki hadise dayanarak buna karşı &ccedil;ıkmıştır. Nitekim &ldquo;Yevakit&rdquo;in yazarı Muhyiddin&rsquo;den naklederek diyor ki: O Futuhat&rsquo;ta ş&ouml;yle diyor: &ldquo;İmam Mehdi Allah&rsquo;tan aldığı ilhamla din h&uuml;k&uuml;mlerini verecektir. Ş&ouml;yle ki, Muhammed&rsquo;in dinini ona ilham edecek ve o da emredecektir. &ldquo;Mehdi benim s&ouml;zlerimi izleyecek ve hata etmeyecektir&rdquo; hadisin de Resulullah bize, Mehdi&rsquo;nin bid&rsquo;at &ccedil;ıkaran değil izleyici olduğunu ve verdiği h&uuml;k&uuml;mde masum olduğunu bildirmek istemektedir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml;, h&uuml;k&uuml;m vermede masum olan kimse hata etmez demektir. Resulullah&rsquo;ın sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih h&uuml;km&uuml;n&uuml;n de hata etmemesinin sebebi dediği her şeyin vahiy olmasıydı. Dolayısıyla, Resulullah, Mehdi&rsquo;nin hata etmeyeceğini bildirmiş ve onu bu y&ouml;n&uuml;yle peygamberlere benzetmiş.&rdquo;</p>\n\n<p>\n	Daha sonra Mevdudi ş&ouml;yle yazıyor: &ldquo;Yevakit&rdquo;in yazarı Şeyh ve diğer Ehl-i S&uuml;nnet ve Cemaat alimlerinin s&ouml;z&uuml;n&uuml; geniş&ccedil;e nakletmiştir.&rdquo;</p>\n\n<p>\n	36- Halid Nakşibendi (1242). Hayruddin Zirikli &ldquo;A&rsquo;lam&rdquo;da ş&ouml;yle yazıyor: Ebu-l Baha Halid b. Ahmed b. H&uuml;seyin Nakşibendi&rsquo;nin Osman b. Affan&rsquo;ın evlatlarından olduğu meşhurdur. Gen&ccedil; yaşta Bağdat&rsquo;a, daha sonra Şam&rsquo;a giderek orada vefat etti. Şerh-i Akaid-i Azudi, Şerh-i Makamat-i Hariri, İsbat-i İrade-i Cuz&rsquo;i risalesi, Cela-ul Ekdar ve Fars&ccedil;a Dinvan onun eserlerindendir. Osman b. Kenani onun risalelerini &ldquo;Bağyet-ul Vacid fi Mektubat-i Mevlana Halid&rdquo; adlı kitabında toplamıştır.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Halid Nakşibendi, Irak&rsquo;ın kuzeyindeki &ldquo;Şehruz&rdquo;un K&uuml;rt ahalisindendir. O, hicretin on&uuml;&ccedil;&uuml;nc&uuml; asrının meşhur fars&ccedil;a şair ve bilginlerindendir; aynı zamanda Nakşibendi Sufilik fırkasının &ouml;nderiydi de.</p>\n\n<p>\n	Halid, Horasan&rsquo;da bulunan mukaddes İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın t&uuml;rbesinin ve şahsiyetinin tavsifinde fars&ccedil;a okuduğu uzun kasidesinde on iki İmamın isimlerini b&uuml;y&uuml;k bir saygıyla zikretmiş, Allah Teala&rsquo;dan kendisini o kutlu zatların y&uuml;z&uuml; suyu h&uuml;rmetine bağışlamasını istemiş ve onları Allah katında şefaat&ccedil;i kılmıştır.</p>\n\n<p>\n	Halid&rsquo;in kasidesi en iyi Fars&ccedil;a kasidelerden biridir. O bu kasidesinde vaat edilen Mehdi&rsquo;yi İmam Hasan Askeri&rsquo;nin oğlu bilmiş, zuhur edip d&uuml;nyayı adaletle dolduracak olan h&uuml;k&uuml;metini teşkil edince kurtla kuzunun bir arada yaşayacağını ve yırtıcı hayvanların kuzuya annesinden daha şefkatli olacağını s&ouml;ylemiştir.</p>\n\n<p>\n	37- Mahmud b. Vahib Kızoğlu Bağdadi-i Hanefi: &ldquo;Cevheret-ul Kelam&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; oturum: Muhammed Mehdi&rsquo;nin (Allah ondan razı olsun) faziletleriyle ilgilidir. Muhammed b. Hasan b. Ali ... b. Ebi Talib (Allah ondan razı olsun) annesi Nergis veya Saykal isminde bir cariyedir. K&uuml;nyesi Ebu-l Kasım ve lakapları ise Mehdi, K&acirc;im, Muntazar, Sahib-uz Zaman, H&uuml;ccet&rsquo;tir. O sıcak kanlı ve g&uuml;zel bir gen&ccedil;tir. İmamiye Şia&rsquo;sına g&ouml;re o sonuncu İmamdır ve 255 yılında Samerra&rsquo;da d&uuml;nyaya gelmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	38- Şeyh S&uuml;leyman Kunduzi Hanefi Belhi (1294): &ldquo;Hace Kelan&rdquo; diye meşhur olup Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden ve ariflerinden biridir. O, hicri 1220 yılında d&uuml;nyaya gelmiştir. İlk &ouml;ğrenimini Belh&rsquo;de yapmış, tahsilini Buhara&rsquo;da tamamlamış ve oranın ileri gelenlerinden icazet almaya muvaffak olmuştur.</p>\n\n<p>\n	Daha sonra Afganistan ve Hindistan&rsquo;ın şehirlerini gezdi, Sufiyye&rsquo;nin ileri gelenleriyle konuştu; seyr ve s&uuml;luk makamlarını elde etti. Fıkıh ve dini ilimleri de tamamladıktan sonra vatanı &ldquo;Kunduz&rdquo;a geri d&ouml;nd&uuml;. Bir m&uuml;ddet orada ilim, edep ve dini h&uuml;k&uuml;mleri yaydı. Orada merkez camii, han ve medrese inşa etti.</p>\n\n<p>\n	Mekke-i Muazzam&rsquo;ın yakınlarında ikamet etmek istediği i&ccedil;in &ldquo;Hace Kelan&rdquo;ın oğlu, kardeşi &ldquo;Mirza Hace&rdquo;nin yerine halkı aydınlatması i&ccedil;in &ldquo;Şeyh Muhammed Salah&rdquo;ı kendi yerine bıraktı. İlmi dersler vermesi i&ccedil;in de talebelerinin &ouml;nde gelenlerinden olan, kendisinden icazetli ve faziletli alim &ldquo;Mollaavezi&rdquo; kendi yerine atadı.</p>\n\n<p>\n	B&ouml;ylece hicri 1269 yılında &uuml;&ccedil; y&uuml;z &ouml;ğrencisiyle beraber vatanından yola &ccedil;ıktı. İran&rsquo;dan ge&ccedil;erek hicri 1270&rsquo;de Bağdat&rsquo;a ulaştı. Ve orada Bağdat valisi tarafından ağırlandı; b&ouml;lgenin ilim sahipleri de onun gelişini ganimet bilerek huzurunda ilim tahsil etmeye muvaffak oldular.</p>\n\n<p>\n	Daha sonra &ldquo;Astane&rdquo; şehrine gitmek &uuml;zere yola &ccedil;ıktı. Yolu &uuml;zerinde bulunan Musul, Diyarbakır, Urfa ve Halep&rsquo;ten ge&ccedil;ti. O bu şehirlerde yaklaşık olarak &uuml;&ccedil; yıl; Konya&rsquo;da da &uuml;&ccedil; yıl altı ay kadar kaldı.</p>\n\n<p>\n	Konya&rsquo;da ikamet ettiği d&ouml;nemde Şeyh Sadreddin Konyevi&rsquo;nin t&uuml;rbesinin k&uuml;t&uuml;phanesindeki bulunan n&uuml;shalar &uuml;zerinden Şeyh Muhyiddin Arabi&rsquo;nin &ldquo;Futuhat-i Mekkiyye&rdquo;, &ldquo;Fusus&rdquo;, &ldquo;Nusus&rdquo; kitaplarından kendi elleriyle not alarak birer kopya g&ouml;t&uuml;rd&uuml;.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adındaki eseri, kısa ve geniş hayatıyla birlikte Şii, S&uuml;nni ve yabancı kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	&ldquo;De ki: Ben buna karşılık, yakınlarımı sevmekten başka sizden bir &uuml;cret istemiyorum.&rdquo; ayeti m&uuml;nasebetiyle yazarın, Resulullah&rsquo;ın Ehl-i Beyti&rsquo;ne karşı muhabbet ve sevgi besleme kaynağı diye adlandırdığı değerli eseri &ldquo;Yenabi-ul Mevedde&rdquo; a&ccedil;ık&ccedil;a yazarı Şeyh S&uuml;leyman Hanefi&rsquo;nin derin araştırmasını, fazilet, ilim, ihlas ve imanını sergilemektedir.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adından da anlaşıldığı gibi Şeyh S&uuml;leyman&rsquo;ın Ehl-i S&uuml;nnet kaynaklarından naklettiği tertemiz ve masum Ehl-i Beyt&rsquo;in faziletlerini kapsamaktadır.</p>\n\n<p>\n	O, bu kitapta g&uuml;n&uuml;m&uuml;zde &ouml;rnekleri bulunmayan veya &ccedil;ok az bulunan ve isimlerini sadece fihristlerde g&ouml;rd&uuml;ğ&uuml;m&uuml;z kitaplardan s&ouml;z etmektedir.</p>\n\n<p>\n	O, bu değerli eserin yazımında Osmanlı devletindeki Kostantiniyye (İstanbul&rsquo;un) ve diğer şehirlerin zengin ve değerli k&uuml;t&uuml;phanelerinden yararlanmıştır.</p>\n\n<p>\n	Yazarın bu kitapta tertemiz İmamlar ve &ouml;zellikle Emir-&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın faziletleri hakkında naklettikleri eğer eşsiz olmasa da kesinlikle benzeri az bulunur.</p>\n\n<p>\n	Yenabi-ul Mevedde y&uuml;z b&ouml;l&uuml;mden oluşmuştur. Yazar, bu kitapta Mehdi hakkında on ikinci İmam ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu olarak bir ka&ccedil; b&ouml;l&uuml;mde bahsetmektedir.</p>\n\n<p>\n	Şeyh S&uuml;leyman bu b&ouml;l&uuml;mlerde İmam-ı Zaman konusu &uuml;zerinde durarak, bu konudaki hadisleri ve Ehl-i S&uuml;nnet ulemasının şairlerinin itiraflarını nakletmiştir. Mesela, 72. b&ouml;l&uuml;m&uuml;n sonunda ş&ouml;yle yazıyor: &ldquo;K&acirc;im&rsquo;in hicri 255 yılında, Şaban ayının on beşinci gecesinde Samerra&rsquo;da d&uuml;nyaya geldiği g&uuml;venilir bilginlerce kesindir.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	86. b&ouml;l&uuml;m&uuml;n sonunda ise ş&ouml;yle yazıyor: &ldquo;B&uuml;y&uuml;k alimlerin şeyhi Ahmed C&acirc;mi, Attar-i Nişaburi, Şemsuddin Tebrizi, Celaluddin Rumi, Seyyid Nimetullah Veli, Seyyid Nesimi ve diğerleri (ki hepsi S&uuml;nni&rsquo;dir) Şiirlerinde Ehl-i Beyt&rsquo;ten (Allah onlardan razı olsun) &ouml;vg&uuml;yle s&ouml;z etmişler ve sonunda Mehdi ile bitirmişlerdir. Bu da Mehdi&rsquo;nin d&uuml;nyaya geldiğini g&ouml;stermektedir. Bu ariflerin eserlerini araştıranlar bu meselenin &ccedil;ok a&ccedil;ık olduğunu g&ouml;r&uuml;rler.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	39- Kadı Behl&uuml;l Behcet Efendi Zengezuri (1350): &ldquo;&Acirc;l-i Beyt Tarihinde Teşrih ve Muhakeme&rdquo; adlı kitabında ş&ouml;yle yazar: &ldquo;On ikinci İmam Sahib-ul Asr ve Zaman-il K&acirc;im-il Mehdi Ebu-l Kasım Muhammed... iki kez gaybet etmiştir. Bunlardan biri Gaybet-i K&uuml;bra (b&uuml;y&uuml;k gaybet)dır. İmam aleyhi&rsquo;s-sel&acirc;m şimdiye kadar hayattadır ve Allah Teala kendisine izin verince zuhur ederek yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır...&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	40- Muhammed Mubin-i Hindi (hicri 1327 yılından &ouml;nce yaşıyordu): &ldquo;Vesilet-un Necat&rdquo; adlı kitabında g&ouml;zlerden kayıp olan İmam-ı Zaman&rsquo;dan geniş&ccedil;e s&ouml;z etmiştir. Ulemanın g&ouml;r&uuml;ş birliğiyle &ldquo;Keşf-ul Gumme&rdquo;den ş&ouml;yle nakleder: O, Samerra&rsquo;da d&uuml;nyaya gelmiştir. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı isim ve k&uuml;nyeyi taşır. Lakapları Mehdi, K&acirc;im, Muntazar ve H&uuml;ccet&rsquo;tir.&rdquo; Bu a&ccedil;ıklamadan sonra ş&ouml;yle yazar: Gaip İmam hakkında rivayetler &ccedil;oktur. Muhaddisler hi&ccedil; birini bırakmaksızın bu rivayetleri kendi kitaplarında nakletmişlerdir.</p>\n\n<p>\n	Onlardan biri &ldquo;Numani&rdquo; diye meşhur olan Şeyh İmam Cemaluddin Ebu Abdullah Muhammed b. İbrahim, Mehdi hakkındaki hadisleri a&ccedil;ıklayarak &ldquo;Mela-ul Gaybe fi Tul-il Gaybe&rdquo; adındaki kitabında kaydetmiştir. Yine Hafız Ebu Naim, Mehdi hakkında kırk hadis nakletmiştir. Şeyh Ebu Abdullah Genci Şafii de bu hususta &ldquo;el-Beyan fi Ahbar-i Sahib-uz Zaman&rdquo; isminde bir kitap yazmıştır.</p>\n\n<p>\n	İbn-i Haşab da &ldquo;Mevalid-u Ehl-i Beyt&rdquo; adlı kitabında kendi senediyle Ali b. Musa-er Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet etmiştir: Halef-i Salih, Ebu Muhammed Hasan b. Ali&rsquo;nin evlatlarından olup Sahib-uz Zaman K&acirc;im-i Mehdi&rsquo;dir.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kısa bir a&ccedil;ıklama: G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ehl-i S&uuml;nnet ulemasından taassuptan uzak, ger&ccedil;ek&ccedil;i ve objektif olarak Mehdilik meselesine bakanlar İslam&rsquo;daki Mehdi&rsquo;nin İmamiyye Şiasındaki Muhammed b. Hasan Askeri&rsquo;den, başkası olmadığını dile getirmişler.</p>\n\n<p>\n	Acaba, Resulullah, &ldquo;O benim evlatlarımdandır, Ali ile Fatıma&rsquo;nın soyunda ve H&uuml;seyn&rsquo;in evlatlarındandır&rdquo; diye buyurmamış mıdır? Ehl-i S&uuml;nnet uleması onun, İmam Hasan Askeri&rsquo;ye kadar babalarının her birini kendi asrının en iyi şahsiyeti ve n&uuml;b&uuml;vvet ağacının dalları olarak tanımamışlar mıdır? O halde Muhammed b. Hasan Askeri kimdir? Onlar sadece, &ldquo;O yaşadığı halde ni&ccedil;in bizim g&ouml;zlerimizden gizlidir?&rdquo; diye bu hakikati inkar edebilirler mi? Bu ger&ccedil;eği kabul etmeyenler, hadislerde Peygamber&rsquo;den sonra gelmeleri bildirilen on iki İmamın kimler oldukları hususunda b&uuml;y&uuml;k &ccedil;elişkilere d&uuml;şerler.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İbn-i Ebi Selc&rsquo;in, Mevalid-&uuml;l Eimme kitabı. Şeyh Mufid&rsquo;in Gaybet ve Ravendi&rsquo;nin Nevadir adlı kitaplarıyla birlikte 1370&rsquo;de Necef&rsquo;te basılmıştır.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Keşf-ul Estar, s. 27.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Yenabi-ul Meveddet, s. 472.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Necm-us Sakib, s. 119 -İslamiyye basımı-.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Keşf-ul Estar, s. 61-62.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Vefayat-ul A&rsquo;yan, c. 3, s. 316.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; el-Yevakit vel Cevahir, c. 2, s. 145. Basım: Mısır el-Ezher (1307).</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenabi-ul Mevedde, s. 474.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tezkiret-ul Havass-il Eimme, s. 383-384.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>-&nbsp; Kifayet-ut Talib, s. 312.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bu bilginin delilini, &ldquo;İmam-ı Zaman&rsquo;ın uzun &ouml;mr&uuml;&rdquo; b&ouml;l&uuml;m&uuml;nde g&ouml;receğiz.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Şeyh S&uuml;leyman Kunduzi, Yenabi-ul Meveddet, s. 473.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Biz kutub ve abdallara inanmıyoruz. Biz İmam-ı Zaman&rsquo;ın d&uuml;nyaya gelip h&acirc;len yaşamakta olan Muhammed b. Hasan-il Askeri olduğuna inanmaktayız. Dolayısıyla Alauddevle&rsquo;nin diğer s&ouml;zleri kendisine kalsın.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Ser&ccedil;eşme-i Tasavvuf der İran -Said Nefisi&rsquo;nin eseri- s. 216.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Keşf-ul Estar, s.215.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Keşf-ul Estar, s. 26.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- İlzam-un Nasib, s. 100.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Keşf-ul Estar, s. 10.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Keşf-ul Estar, s. 45; Yenabi-ul Mevedde, s. 401&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Keşf-ul Estar, s. 216.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;mm-&uuml; Velet: Kocasından &ccedil;ocuğu olan cariyeye denir.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Keşf-ul Estar, s. 40.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- el-Vakih-il Envar -Mısır basımı-, c. 2, s. 139.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- el-Eimmet-il İsma Aşer, s. 117. Bu kitap Hicri 1377&rsquo;de d&uuml;nyanın meşhur kitap tanıyanı Doktor Selahuddin-i Muncid&rsquo;in ilmi &ouml;ns&ouml;z&uuml;yle basılmıştır.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- - Bu s&ouml;z&uuml; Şeyh Hasan Iraki&rsquo;nin tarihinden &uuml;&ccedil; yıl &ouml;nce Şe&rsquo;rani&rsquo;den nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Bunun, Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k ve meşhur bir bilgininin s&ouml;ylediğine dikkat etmek gerekir.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Ahbar-ud Duvel, s. 117 -Hicri 1382 basımı-.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- c. 4, s. 138.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- c. 7, s. 327. Onu Attardey kaydetmiştir.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- el-A&rsquo;lam, c. 2, s. 334.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Cevheret-ul Kelam, s. 157.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Yenabi-ul Mevedde, s. 452.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenabi-ul Mevedde, s. 472.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- &Uuml;&ccedil;&uuml;nc&uuml; baskı, -Fars&ccedil;a terc&uuml;mesi-, s. 139.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Vesilet-un Necat -Leknehu&rsquo;da G&uuml;lşen-i Feyz basımı- s. 420.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Mehdi\'nin Dünyaya Geldiğini İtiraf Eden Ehl-i Sünnet Âlimleri','','inherit','closed','closed','','2569-revision-v1','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',2569,'http://islamex.com/?p=2586',0,'revision','',0),(2587,1,'2020-05-08 13:07:32','2020-05-08 10:07:32','<h5 align=\"right\">\n	Ayetullah Cafer Subhani</h5>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak sadece M&uuml;sl&uuml;manlara &ouml;zg&uuml; bir inan&ccedil; mıdır yoksa diğer milletler de buna inanmakta mıdır? Her iki halde de vaad edilmiş ıslahat&ccedil;ının İslami hadislerdeki &ouml;zellikleri nelerdir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap</em></p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak, Kur&rsquo;ani bir k&ouml;ke sahip olan ve İslami hadislerde m&uuml;tevatir derecesine ulaşan İslami asil bir inan&ccedil; olmakla birlikte diğer milletler de kendi kitaplarında yer aldığı esasınca buna inanmaktadır. Hatta toplumsal muhasebeler esasınca materyalistler bile b&ouml;yle bir devrime ve &ccedil;ok boyutlu tekam&uuml;le inanmak zorundadır. Zira tek boyutlu maddi bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l olamaz.</p>\n\n<p>\n	D&uuml;nyanın diğer milletleri de evrensel b&uuml;y&uuml;k bir ıslahat&ccedil;ının varlığına ve insani toplumun &ccedil;ok boyutlu tekam&uuml;l&uuml;ne inanmaktadır. B&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; fesat kapladıktan sonra yeniden bahar r&uuml;zgarları esecek, yağmurlar yağacak, g&uuml;neş doğacak, kara toprak g&uuml;l ve bitkiler yetiştirecek, &ccedil;&ouml;l ve sahralar, yeşilliğe d&ouml;n&uuml;şecektir.</p>\n\n<p>\n	B&uuml;t&uuml;n d&uuml;nya milletlerinin inancına g&ouml;re gece zulmeti, bir m&uuml;ddet b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kaplayacak ama g&uuml;neşin g&uuml;&ccedil;l&uuml; pen&ccedil;esi ufukların bağrını yararak y&uuml;z&uuml;n&uuml; g&ouml;sterecek ve altın ışıklarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne dağıtacaktır.</p>\n\n<p>\n	Bu ger&ccedil;ek, tabiat alemine ve bitkilere &ouml;zg&uuml; bir ilke değildir. B&uuml;t&uuml;n bir varlık alemi bu esas &uuml;zere yaratılmıştır. Her karanlığın sonunda bir aydınlık vardır ger&ccedil;eği evrensel bir t&uuml;mel kanundur. Her yıkımdan sonra bir bayındırlığın ve her d&uuml;zensizlikten sonra bir d&uuml;zenin, her baskıdan sonra bir &ouml;zg&uuml;rl&uuml;ğ&uuml;n v&uuml;cuda geleceğini belirtmektedir. Bu t&uuml;mel ve evrensel ilkeyi tarihi tecr&uuml;beler de teyit etmektedir.</p>\n\n<p>\n	Bu esas &uuml;zere evrensel islahat&ccedil;ı, adalet m&uuml;nadisi, eşitlik taraftarı ve temizlik abidesi İmam-i Zaman&rsquo;ın (Hz. Mehdi&rsquo;nin) beşeri toplumları zul&uuml;m ve baskı kapladıktan sonraki varlığını ve kıyamını tekam&uuml;l&uuml;n genel kanunu olarak kabul etmek gerekir; aykırı bir durum olarak değil.</p>\n\n<p>\n	Evrensel ıslahat&ccedil;ı meselesi Şiilere &ouml;zg&uuml; bir inan&ccedil; değildir. Sadece Şiiler b&ouml;yle bir kıyamın beklentisi i&ccedil;inde bulunmamaktadırlar. Bu b&uuml;t&uuml;n d&uuml;nyanın g&ouml;r&uuml;ş birliği i&ccedil;inde olduğu bir hakikattir.</p>\n\n<p>\n	Elbette vaad edilmiş ıslahat&ccedil;ının g&ouml;r&uuml;şleri hakkında dakik bir bilgiye sahip olmak, sadece semavi kitaplar ve ger&ccedil;ek İslami hadisler yoluyla m&uuml;mk&uuml;nd&uuml;r. Ama ahir zaman olarak adlandırılan bir zamanda b&ouml;yle bir ıslahat&ccedil;ının zuhuruna ve varlığına inanmak, akıl ve diğer toplumsal muhasebeler &uuml;zere de m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir. Akıl bu &ccedil;ok boyutlu tekam&uuml;l hakkında şu delili g&ouml;zler &ouml;n&uuml;ne sermektedir:</p>\n\n<p>\n	İnsanlık toplumu ortaya &ccedil;ıktığı g&uuml;nden beri her g&uuml;n sanayi, ilim, ev, besin ve giyim gibi hayati meselelerde g&ouml;z alıcı bir ilerleme kaydetmektedir. İnsani toplum b&ouml;ylesine derin bir değişiklik, i&ccedil;inde bulunmaktadır. Maddi işler ve hayati hususlarda g&ouml;z alıcı bir ilerleme kaydedilmiş ve sorunlar halledilmiştir. Ama tek boyutlu maddi bir tekam&uuml;l&uuml;, tekam&uuml;l olarak adlandırmak m&uuml;mk&uuml;n m&uuml;d&uuml;r yoksa b&ouml;ylesine tek boyutlu bir sı&ccedil;rama toplumun yok olması mı demektir?</p>\n\n<p>\n	Bir varlığın, canlının ve toplumun ger&ccedil;ek tekam&uuml;l&uuml;, &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmesidir. G&ouml;zlerini d&uuml;nyaya a&ccedil;an ve yavaş yavaş gelişen bir &ccedil;ocuk, b&uuml;t&uuml;n organlarıyla gelişmelidir. Ama eğer sadece bir organı gelişir ve diğer organları olduğu yerde kalacak olursa, ş&uuml;phesiz ters bir sonu&ccedil; doğuracaktır.</p>\n\n<p>\n	Bu a&ccedil;ıdan sanayi, teknik ve diğer maddi gelişimleri toplumun manevi ve ruhi gelişiminin başlangıcı saymak gerekir. Bu tekam&uuml;l&uuml;n yanı sıra maneviyat, fazilet ve takvanın gelişimi hususunda da bir sı&ccedil;rama ger&ccedil;ekleştirilmeli ve insani toplum b&uuml;t&uuml;n anlamıyla ideal hale gelmelidir.</p>\n\n<p>\n	Bu mantık, maddeci ve Allah&rsquo;tan uzak bir insanın mantığına da aykırı değildir. B&ouml;yle bir kimse de dindar insanların semavi kitaplar ve m&uuml;tevatir hadisler yoluyla ulaştığı ger&ccedil;eklere ulaşabilir. Ama şunu g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir ki ayrıcalık esasına dayanan ve sadece maddi işlerde sı&ccedil;ramayı &ouml;ng&ouml;ren bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l değildir. Birey veya toplum &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmedik&ccedil;e hi&ccedil;bir toplum mutlu olamaz.</p>\n\n<p>\n	Eğer maddeci insan bu yolla evrensel bir ıslahat&ccedil;ının varlığına inanacak olursa, semavi kitaplara ve dinlere uyan kimseler, maddecilerden &ouml;nce, b&ouml;yle bir islahat&ccedil;ının varlığına inanmak durumundadır. Zira akıl ve zekanın yanı sıra onların semavi kitapları da b&ouml;yle bir sı&ccedil;ramanın ve b&uuml;t&uuml;n işlerde derin devrimin varlığını a&ccedil;ık&ccedil;a belirtmektedir.</p>\n\n<p>\n	Eski İran kitaplarında ve b&uuml;t&uuml;n tahriflere rağmen İncil ve Tevrat&rsquo;ta evrensel ıslahat&ccedil;ının varlığı a&ccedil;ık bir şekilde s&ouml;z konusu edilmiştir. Biz &ouml;zet olsun diye hepsini nakletmekten sakınıyor, sadece Davud&rsquo;un Zebur&rsquo;undan birka&ccedil; &ouml;rnek aktarmakla yetiniyoruz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Zebur&rsquo;da Evrensel Islahat&ccedil;ı</em></p>\n\n<p>\n	B&ouml;yle t&uuml;m boyutlu bir devrim ve sı&ccedil;ramanın varlığını ispat eden en a&ccedil;ık ayet şudur: &ldquo;Ş&uuml;phesiz biz Zikir&#39;den (Tevrat&rsquo;tan) sonra Zebur&#39;da da, <strong>&laquo;Hi&ccedil; ş&uuml;phesiz yery&uuml;z&uuml;ne salih kullarım varis olacaktır&raquo; diye yazdık.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Zebur&rsquo;da ise ş&ouml;yle yer almıştır: &ldquo;Hz. Davud peygamberin mezamirinin ilk mezmurunda Allah-u Teala Davud&rsquo;a k&ouml;t&uuml;lerin &ccedil;okluğundan korkmamasını tavsiye etmektedir. Zira sonunda onların t&uuml;m&uuml; yok olacaktır. Kendini &uuml;zme. Aksi taktirde bu g&uuml;naha sebep olacaktır. Zira k&ouml;t&uuml;ler yok olacak, ama Allah&rsquo;ı bekleyenler yery&uuml;z&uuml;ne varis olacaktır.</p>\n\n<p>\n	Hilim sahibi kimseler yery&uuml;z&uuml;ne varis olacak ve esenliğin &ccedil;okluğundan lezzet alacaklardır. Allah Salihleri teyit edecektir. Allah salihlerin g&uuml;nlerini bilmekte ve miraslarını ebedi kılmaktadır.</p>\n\n<p>\n	Allah&rsquo;tan bereket bulanlar yery&uuml;z&uuml;ne varis olacak ve Allah&rsquo;ın lanet ettiği kimseler yok olacaktır.</p>\n\n<p>\n	Salihler, yery&uuml;z&uuml;ne varis olacak ve yery&uuml;z&uuml;nde ebedi olarak kalacaklardır.</p>\n\n<p>\n	Sonu&ccedil;ta k&ouml;t&uuml;ler yok olacak ve Allah Salihleri kurtuluşa erdirecektir.</p>\n\n<p>\n	Allah&rsquo;ı bekle ve yolunu g&ouml;zet ki seni yery&uuml;z&uuml;ne varis kılsın.&rdquo;</p>\n\n<p>\n	Son Peygamber&rsquo;den (s.a.a) s&ouml;z eden kırk beşinci Mezmur&rsquo;da ise son olarak ş&ouml;yle buyurmaktadır: &ldquo;Babaların yerine &ccedil;ocukların olacaktır. Seni b&uuml;t&uuml;n yery&uuml;z&uuml;ne hakim kılacağım. Senin adını b&uuml;t&uuml;n k&ouml;ylerde anacağım. B&ouml;ylece kavimler seni Ahmet olarak anacak.&rdquo;</p>\n\n<p>\n	Hakeza 96. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;Kavimleri &ouml;l&ccedil;&uuml;yle yargılayacaktır. G&ouml;k y&uuml;z&uuml; sevinecek, yery&uuml;z&uuml; mutluluğa boğulacaktır. Denizler ve periler g&uuml;rleyecektir, &ccedil;&ouml;ller ve &ccedil;&ouml;lde olan her şey sevince boğulacaktır. B&uuml;t&uuml;n ağa&ccedil;lar, Allah&rsquo;ın huzurunda ormanlaşacaktır. Zira o gelecek ve evrene h&uuml;kmetmek i&ccedil;in gelecektir.&rdquo;</p>\n\n<p>\n	Hakeza 97. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;G&ouml;kler, onun adaletini ilan edecek, b&uuml;t&uuml;n kavimler, onun celalini g&ouml;recek, yontulmuş putlara tapanlar utanacaktır.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a ş&uuml;k&uuml;rler olsun ki, tahrif elleri Zebur&rsquo;un metninin bu b&ouml;l&uuml;m&uuml;n&uuml; tahrif edememiştir. Ş&uuml;phesiz tarih boyunca Salih h&uuml;k&uuml;metler iş başına ge&ccedil;miştir. Ama b&uuml;t&uuml;n yery&uuml;z&uuml;ne h&uuml;kmeden ve b&uuml;t&uuml;n imanlı, takva ve iffete b&uuml;r&uuml;yen bir h&uuml;k&uuml;met g&ouml;r&uuml;lmemiştir. Bu a&ccedil;ıdan Zebur ve Kur&rsquo;an&rsquo;a inananlar, b&uuml;t&uuml;n d&uuml;nyada h&uuml;kmedecek olan Salih bir devletin doğuşunu beklemektedir.</p>\n\n<p>\n	İslami hadislerde de bu evrensel ıslahat&ccedil;ı Mehdi, Sahib&rsquo;ul-Asr ve&rsquo;z-Zaman&hellip; olarak adlandırılmıştır. Hi&ccedil;bir konuda Hz. Mehdi (a.s) hakkında nakledilen hadisler kadar hadis mevcut değildir. Bu hadisler, İmam&rsquo;ın (a.s) &ouml;zelliklerini a&ccedil;ıklamakta ve yalan yere Mehdilik iddiasında bulunanların her t&uuml;rl&uuml; oyunlarını ifşa etmektedir. S&uuml;nni ve Şii b&uuml;t&uuml;n İslam muhaddislerinin naklettiği bu rivayetler ışığında, Mehdi-i Sudani, Gulam Ahmed Kadyani ve Ali Muhammed Bab gibi yalancıların iddialarının boş olduğu ortaya &ccedil;ıkmaktadır. Şimdi vaad edilen kurtarıcının &ouml;zelliklerinin yer aldığı rivayetlerin fihristini, hadislerin sayısını zikrederek aktaralım:</p>\n\n<p>\n	1-Hz. Mehdi&rsquo;nin zuhurunu m&uuml;jdeleyen rivayetler 657 tanedir.</p>\n\n<p>\n	2-Hz. Mehdi&rsquo;nin Peygamber&rsquo;in Ehl-I Beyt&rsquo;inden olduğunu bildiren rivayetler 389 tanedir.</p>\n\n<p>\n	3-Hz. Mehdi&rsquo;nin Ali&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 214 tanedir.</p>\n\n<p>\n	4-Hz. Mehdi&rsquo;nin Fatıma&rsquo;nın (a.s) evlatlarından olduğunu bildiren rivayetler, 192 tanedir.</p>\n\n<p>\n	5-Hz. Mehdi&rsquo;nin H&uuml;seyin b. Ali&rsquo;nin (a.s) dokuzuncu evladı olduğunu bildiren rivayetler, 148 tanedir.</p>\n\n<p>\n	6-Hz. Mehdi&rsquo;nin, İmam Zeyn&rsquo;&uuml;l-Abidin&rsquo;in (a.s) evlatlarından olduğunu bildiren rivayetler, 185 tanedir.</p>\n\n<p>\n	7-Hz. Mehdi&rsquo;nin, İmam Askeri&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 146 tanedir.</p>\n\n<p>\n	8-İmam Hasan Askeri&rsquo;nin (a.s) ejdadını beyan eden rivayetler 147 tanedir.</p>\n\n<p>\n	9-Hz. Mehdi&rsquo;nin d&uuml;nyayı adaletle dolduracağını bildiren rivayetler, 132 tanedir.</p>\n\n<p>\n	10-Hz. Mehdi&rsquo;nin uzun bir s&uuml;re gaybete &ccedil;ekileceğini bildiren rivayetler, 91 tanedir.</p>\n\n<p>\n	11-Hz. Mehdi&rsquo;nin uzun bir &ouml;mre sahip olduğunu bildiren rivayetler, 318 tanedir.</p>\n\n<p>\n	12-İslam dininin Hz. Mehdi (a.s) vesilesiyle evrensel bir din haline geleceğini bildiren rivayetler, 47 tanedir.</p>\n\n<p>\n	13-On ikinci imamın son imam olduğunu bildiren rivayetler, 136 tanedir.</p>\n\n<p>\n	14-Hz. Mehdi&rsquo;nin doğumu ile ilgili rivayetler, 214 tanedir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu hadis ve rivayetler, asil İslami kitaplarda nakledilmiş ve bu konuyu kesin ve a&ccedil;ık bir şekilde g&ouml;zler &ouml;n&uuml;ne sermiştir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porseşha ve Pasuhha, Ayetullah Cafer Subhani, s. 236-242</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Enbiya suresi, 105. ayet</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Bu rakamlar, Munteheb&rsquo;ul-Efer adlı kitaptan alınmıştır.</p>\n	</div>\n</div>','İmam-i Zaman (İmam Mehdi) ve Semavi Kitaplar','','inherit','closed','closed','','2570-revision-v1','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',2570,'http://islamex.com/?p=2587',0,'revision','',0),(2588,1,'2020-05-08 13:07:32','2020-05-08 10:07:32','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında İmam Mehdi\'ye İnanmak','','inherit','closed','closed','','2571-revision-v1','','','2020-05-08 13:07:32','2020-05-08 10:07:32','',2571,'http://islamex.com/?p=2588',0,'revision','',0),(2589,1,'2020-05-08 13:07:33','2020-05-08 10:07:33','<h5 style=\"text-align: right;\">\n	Mehdi AKSU</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','inherit','closed','closed','','2572-revision-v1','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',2572,'http://islamex.com/?p=2589',0,'revision','',0),(2590,1,'2020-05-08 13:07:33','2020-05-08 10:07:33','<h1>\n	&nbsp;</h1>\n\n<div>\n	<h1 align=\"right\">\n		&nbsp;</h1>\n</div>\n\n<h5 align=\"right\">\n	<u>Muhammed MUHAMMEDİYAN</u></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanlık umutla hangi alınyazısını beklemektedir? İnsanlık kervanı hangi hedefe doğru hareket halindedir?</p>\n\n<p>\n	Acaba Kur&#39;an-ı Kerim insanların gelecekleriyle ilgili a&ccedil;ıklamalarda bulunmuş mudur?</p>\n\n<p>\n	Kur&#39;an; insanlara, ge&ccedil;mişteki &uuml;mmetlerin inişli-&ccedil;ıkışlı, y&uuml;kselme ve al&ccedil;almalarla dolu tarihine, onların yaşamlarının acı-tatlı ger&ccedil;eklerine geniş&ccedil;e yer vermiştir. Ge&ccedil;miş tarihin beyanı, &ouml;nceki toplumlardaki olayların tahlili ile ilgili bir&ccedil;ok ayet nazil olmuştur. Gelecekle ilgili olarak da Kur&#39;an-ı Kerim&#39;de bir &ccedil;ok ayet mevcuttur; Kur&#39;an insanlığın geleceğiyle ilgili meseleleri eksiksiz, m&uuml;kemmel ve haykırırcasına beyanda bulunan bir tablo sergilemektedir.</p>\n\n<p>\n	Kur&#39;an&#39;da en &uuml;mit verici m&uuml;jde, en sevindirici haber d&uuml;nya ve insan toplumunun geleceği hakkında: &quot;Hak ve adaletin hakimiyeti, zul&uuml;m ve fesat tezgahının ortadan kalkmasıdır.&quot;</p>\n\n<p>\n	Allah&#39;ın h&uuml;cceti, adaletin b&uuml;y&uuml;k bayraktarı, İmam Mehdi&#39;nin (a.f) zuhuru ile ger&ccedil;ekleşecek olan hakkın mutlak zaferi, tevhid ve İslam&#39;ın d&uuml;nyada bir u&ccedil;tan bir uca yayılması, yery&uuml;z&uuml;nde salihlerin hakimiyeti kesin ilah&icirc; bir m&uuml;jde olup &ccedil;ok parlak ve &uuml;mid verici bir gelecekten haber veriyor!</p>\n\n<p>\n	Ve bu &uuml;mid bir d&uuml;nya sevin&ccedil; ve coşkudur m&uuml;minlerin kalbinde. Ve ortamı &ouml;yle bir g&uuml;ne hazırlık olarak; en geniş safları hareket ve faaliyetler i&ccedil;in hazırlamaktadır.</p>\n\n<p>\n	İnsanlığın geleceği İslam&#39;ın d&uuml;nyaya egemenliği, adil d&uuml;nya h&uuml;kumetinin rehberi İmam Mehdi (a.f) ve onun yar&acirc;nı hakkında Kur&#39;an-ı Kerim&#39;de bir&ccedil;ok ayet g&ouml;z&uuml;m&uuml;ze &ccedil;arpmaktadır. Onların hepsini bir makalede aktarmak m&uuml;mk&uuml;n değidir. Bu makalede sadece onlardan bir ka&ccedil;ına işaret etmekle yetineceğiz:</p>\n\n<h2>\n	1- D&uuml;nya Salihleri Beklemekte</h2>\n\n<p>\n	<strong><em>&quot;Tevrat&#39;tan sonra Zebur&#39;da da: &ldquo;yery&uuml;z&uuml;ne mutlaka salih kullarım varis olacak (yery&uuml;z&uuml;nde onlar h&uuml;kmedecek)&rdquo; diye yazmıştık.&quot;</em></strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bu ayet b&uuml;t&uuml;n a&ccedil;ıklığıyla salihlerin h&uuml;kumeti ve se&ccedil;kin kişilerin yery&uuml;z&uuml;nde hakim olacaklarından bahsetmektedir. Kesin olarak gelecekteki ilahi vaadden haber vermektedir.</p>\n\n<p>\n	Ayette ge&ccedil;en &quot;el-arz&quot; kelimesinin b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına aldığı apa&ccedil;ık bellidir. Bu kelime baştan sona b&uuml;t&uuml;n yery&uuml;z&uuml; anlamına gelmektedir. &Ccedil;&uuml;nk&uuml; &quot;arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n tamamı değil de sadece bir b&ouml;l&uuml;m&uuml; i&ccedil;in kullanıldığına dair herhangi bir delil yoktur. Salihlerin yery&uuml;z&uuml;ne egemenliğine dair bu ilahi vaad baştan başa b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer bir nokta da bu ayetin Hz. Davud&#39;un (a.s) meşhur kitabı &quot;Zebur&quot;dan bahsetmesidir. Hz. Davud (a.s) hak ve adalet &uuml;zere devlet kurmuş b&uuml;y&uuml;k peygamberlerden biridir. İsrailoğulları da Hz. Davud&#39;un (a.s) &uuml;mmeti olarak m&uuml;stekbirlere karşı kıyam ederek onların saltanatlarını yıkıp ortadan kaldıran, kendi toprak ve h&uuml;kumetlerinin miras&ccedil;ıları mustazaf bir kavmin a&ccedil;ık bir &ouml;rneği olmasıdır.</p>\n\n<p>\n	Ehl-i Beyt&#39;ten nakledilen bir&ccedil;ok rivayetlerde yukardaki ayyette s&ouml;z edilen bu ilahi vaadin ger&ccedil;ekleşmesinin İmam Mehdi&#39;nin (a.s) zuhuruna bağlı olduğu a&ccedil;ık&ccedil;a vurgulanmakta ve salihler de o y&uuml;ce şahsiyetin yardımcıları olarak tanıtılmaktadır.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, bu ayetin tefsiriyle ilgili olarak şu hadis yer almıştır.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyurdular: <strong><em>&quot;Bu ayette Allah Teala&#39;nın yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları &uuml;nvanıyla andığı salih kullar Mehdi&#39;nin ahir zamandaki ashabıdır.&quot;</em></strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şi&acirc; ve Ehl-i S&uuml;nnet yoluyla m&uuml;tevatir olarak Resulullah&#39;tan (s.a.a) nakledilen şu rivayet de bunu teyid etmektedir: <strong><em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml; bir g&uuml;nden fazla kalmazsa; Allah o g&uuml;n&uuml;, benim soyumdan salih bir kişi zuhur edip yery&uuml;z&uuml;n&uuml; fesat ve zul&uuml;mle dolduğu gibi, adaletle dolduruncaya kadar uzatır.&quot;</em></strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2 align=\"center\">\n	2- yery&uuml;z&uuml; h&uuml;kumetinin miras&ccedil;ıları mustazaflardır</h2>\n\n<p>\n	<strong><em>&quot;Biz ise yery&uuml;z&uuml;nde zaafa uğratılanlara l&uuml;tufta bulunarak, onları imamlar yapmak ve miras&ccedil;ılar kılmak istiyoruz.&quot;</em></strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu ayet imanın k&uuml;fre, hakkın batıla karşı zaferinin m&uuml;jdesidir. Bu ayet b&uuml;t&uuml;n &ouml;zg&uuml;r insanlar, zul&uuml;m tezgahını yıkıp atmayı ve adil h&uuml;kumeti isteyenler i&ccedil;in bir m&uuml;jdedir.</p>\n\n<p>\n	Bu ayette Allah Teala mustazaflar hakkındaki iradesini a&ccedil;ığa vurarak buyuruyor ki: Biz onlara lutfetmeyi, onları yery&uuml;z&uuml;nde imamlar yapmayı, zorbaların h&uuml;kumetine miras&ccedil;ı kılmayı istiyoruz.</p>\n\n<p>\n	Bu ilahi iradenin n&uuml;munesi İslam&#39;ın zuhurundan sonra İslam peygamberi (s.a.a) ve onun ashabıydı. Ama daha geniş, n&uuml;munesi Hz. Mehdi (a.f) vesilesiyle t&uuml;m yery&uuml;z&uuml;ne hak ve adalet h&uuml;kumeti onun zuhuruyla ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Bu ayet Ehl-i Beyt (a.s) rivayetlerinde Zamanın İmamı&#39;nın -Hz. Mehdi- (a.s) zuhuruna tefsir olunmuştur.</p>\n\n<p>\n	Emir-el M&uuml;minin Ali (a.s) bu ayetin beyanında şunları buyuruyor: <strong><em>&quot;D&uuml;nya inat&ccedil;ılığı ve ısrarından sonra, tıpkı s&uuml;t&uuml;n&uuml; sağmak isteyene karşı koyan ve s&uuml;t&uuml;n&uuml; yavrusuna saklayan deve gibi bizlere y&ouml;nelecek.&quot;</em></strong> ve sonra bu ayeti okumuşlardır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Başka bir hadisde de Emir-ul M&uuml;minin Ali&#39;den (a.s) ş&ouml;yle naklolunmuştur: <strong><em>&quot;Onlar Hz. Muhammed&#39;in (s.a.a) evlatlarıdır. Allah onların Mehdi&#39;sini, başlarına gelen zorluk ve zahmetten sonra zuhur ettirecek; onlara izzet verecek, d&uuml;şmanlarını da zelil edecektir.&quot;</em></strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Mustazaflar kimlerdir?</h2>\n\n<p>\n	Ayette bahsedilen mustazaf; zayıf, g&uuml;&ccedil;s&uuml;z, kudreti olmayan kimse anlamında değildir. Mustazaf her fiili yapabilirlik g&uuml;&ccedil; ve yeteneğine sahiptir; ama zorba ve zalimler tarafından tahakk&uuml;m altına alınmıştır. Bunun karşısında ise, ellerine ve ayaklarına vurulan zincirlere rağmen sessiz kalarak teslim olmayıp; zincirleri kırarak &ouml;zg&uuml;rl&uuml;ğe kavuşmak, zalim ve zorbaların tahakk&uuml;m&uuml;n&uuml; ortadan kaldırarak hak din ve adalete hakimiyet kazandırmak i&ccedil;in &ccedil;aba sarfedenlerdir.</p>\n\n<p>\n	Y&uuml;ce Allah bu guruba yery&uuml;z&uuml;nde h&uuml;kumet s&uuml;rmelerini vaadetmiştir. Kur&#39;anı Kerim&#39;de beş yerde mustazaflardan bahsedilmiştir. Bu bahislerde mustazaflar, zorbaların tahakk&uuml;m&uuml; altında bulunan kimseler olarak zikredilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h2>\n	3- m&uuml;minlerin hakimiyeti m&uuml;jdesi</h2>\n\n<p>\n	<strong><em>&quot;Allah sizden inanıp iyi işler işleyenlere vaadetti; onlardan &ouml;ncekileri nasıl halifeler kıldıysa, onları da yery&uuml;z&uuml;nde halifeler kılacak ve kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine sağlamlaştıracak, korkularını g&uuml;vene d&ouml;n&uuml;şt&uuml;recektir.&quot;</em></strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bu ayet-i şerife salih amel sahibi m&uuml;minler i&ccedil;in &uuml;&ccedil; vaad ve m&uuml;jde zikredilmiştir:</p>\n\n<p>\n	a- Halifelik ve yery&uuml;z&uuml;nde hakimiyet kazanmak.</p>\n\n<p>\n	b- Hak dinin her yerde k&ouml;k salarak yayılması.</p>\n\n<p>\n	c- B&uuml;t&uuml;n emniyetsizliklerin, vahşet ve korku sebeplerinin yokolması.</p>\n\n<p>\n	Elbette bu ilahi vaad asr-ı saadet&#39;teki m&uuml;sl&uuml;manları da kapsamakta ve bu ayet i&ccedil;in nakledilen n&uuml;zul sebepleri de bunu teyid etmektedir; ama bunun daha kapsamlı &ouml;rneği Peygamber&#39;in (s.a.a) ve Ehl-i Beyt&#39;in tefsirine g&ouml;re İmam Mehdi&#39;nin (a.s) t&uuml;m d&uuml;nyayı kapsayacak olan h&uuml;kumetidir.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde bu ayetin tefsiri hakkında ş&ouml;yle ge&ccedil;mektedir: &quot;Bu ayetin Hz. Muhammed&#39;in (s.a.a) soyundan zuhur edecek olan Mehdi (a.f) hakkında olduğu Ehl-i Beyt&#39;ten rivayet olunmuştur.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Zeyn-ul Abidin&#39;in (a.s) bu ayeti okuduktan sonra ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun onlar biz Ehl-i Beyt&#39;in şiileridir. Bu işi onlar i&ccedil;in bizden bir şahıs ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin Mehdi&#39;sidir.&quot;</em></strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yukarıda zikredilen her &uuml;&ccedil; ayette de dikkate değer &ouml;nemli nokta &quot;el-arz&quot; kelimesidir. &Ouml;nce de belirttiğimiz gibi bu kelime b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamaktadır. &quot;Arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n belli bir noktasıyla sınırlandırılmasıyla ilgili hi&ccedil;bir delil yoktur. İşte bu y&uuml;zden her &uuml;&ccedil; ayette yeralan vaad Resulullah&#39;nın (s.a.a) torunu İslam&#39;ın d&uuml;nya h&uuml;kumeti ve Hz. Mehdi (a.s) vasıtasıyla ger&ccedil;ekleşecektir.</p>\n\n<h2>\n	4- İslam&#39;ın d&uuml;nyayı kuşatıcı oluşu</h2>\n\n<p>\n	<strong><em>&quot;Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur. &Ouml;yle ki, onu (hak din olah İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese de.&quot;</em></strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu ayet Kur&#39;an&#39;da &uuml;&ccedil; defa tekrar edilmiş olup &ouml;nemli bir ger&ccedil;ekten haber vermektedir. Tekrarının sebebiyse onun &ouml;nemi i&ccedil;indir. Ayet tevhid dini olan İslam&#39;ın d&uuml;nyayı kuşatacağını bildirmektedir. Buradaki i&ccedil;erik, İslam&#39;ın her y&ouml;n&uuml;yle b&uuml;t&uuml;n d&uuml;nya dinlerine galip gelmesidir. İslam&#39;ın t&uuml;m yery&uuml;z&uuml;n&uuml; kapsayacağı ve b&uuml;t&uuml;n dinler karşısında zafere ulaşacağı hakkındaki bu ilahi vaadde hi&ccedil; ş&uuml;phe yoktur. Ş&uuml;phesiz bu mevzu şu ana kadar ger&ccedil;ekleşmiş değil. Ama Allah&#39;ın kesin vaadi mutlaka ger&ccedil;ekleşecektir! Bug&uuml;n basiret sahibi insanlar, bu ilahi vaadin insanlık aleminin ufkuna sa&ccedil;tığı aydınlığı, maddi ideolojiler ve batıl inan&ccedil;ların batışını seyrederken g&ouml;rebilmektedir. Bu ise ilahi vaadin ger&ccedil;ekleşmesinin yakın olduğunu m&uuml;jdeliyor bekleyenlere!</p>\n\n<p>\n	Muhtelif&nbsp; İslam kaynaklarına g&ouml;re bu vaad tamamen, İmam Mehdi&#39;nin (a.f) zuhuru ve d&uuml;nyayı kuşatıcı h&uuml;k&uuml;metinin kurulmasıyla ger&ccedil;ekleşecektir: <strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, İmam B&acirc;kır&#39;dan (a.s) bu ayetin tefsiriyle ilgili buyurduğu nakledilmiştir: <strong><em>&quot;Bu ayetteki vaad Hz. Muhammed (s.a.a) soyundan olan Mehdi zuhur edince ger&ccedil;ekleşecektir. O g&uuml;n yery&uuml;z&uuml;nde Hz. Muhammed&#39;in hakkaniyetini ikrar etmeyen hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) bu ayetin tefsiriyle ilgili olarak şu rivayet nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun bu ayetin i&ccedil;eriği hen&uuml;z ger&ccedil;ekleşmemiştir; ancak bizim K&acirc;im&#39;imiz zuhur edince ger&ccedil;ekleşecektir ve K&acirc;im&#39;imiz zuhur edince de d&uuml;nyada Allah&#39;ı inkar eden hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	imam Mehdi&#39;nin yaranlarının &ouml;zellikleri</h2>\n\n<p>\n	<strong><em>&quot;Ey iman edenler, sizlerden kim dininden d&ouml;nerse (Allah&#39;a ve dinine zarar vermez) Allah, yakında &ouml;yle bir toplum getirecek ki, (O) onları sever, onlar da O&#39;nu severler. M&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;, kafirlere karşı (onurlu ve) şediddirler. Allah yolunda cihad ederler, hi&ccedil;bir kınayıcının kınamasından korkmazlar. Bu Allah&#39;ın l&uuml;tfudur; dilediğine verir. O&#39;nun l&uuml;tfu geniştir. O, bilendir.&quot;</em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu ayet, Resul-i Ekrem&#39;e (s.a.a) inen son ayetlerdendir. Sadr-ı İslam m&uuml;sl&uuml;manlarının b&uuml;t&uuml;n m&uuml;cadelelerinden ve Bedr, Uhud, Hendek, Huneyn... gibi zor olayları atlattıktan sonra; b&ouml;yle bir tehdid o topluluk i&ccedil;in acı ve ciddi bir uyarıydı. O g&uuml;zel ve bariz sıfatlara sahip diğer bir kavmin geleceğinin vaadi, İslam dininin koruyuculuğunun o kavmin &uuml;zerine bırakılması o g&uuml;n bu ayeti işitenler i&ccedil;in hayret vericiydi. Bundan dolayı bir&ccedil;ok kez Resulullah&#39;tan (s.a.a) bu ayetin mısdakı hakkında bir &ccedil;ok sorular sorulmuştur. Resulullah (s.a.a) onların bu sorularına cevaben m&uuml;barek elini Selman-i Farıs&icirc;&#39;nin omuzuna koyarak onun kavmini bu ayetin mısdakından zikretmiştir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Bu ayetin en m&uuml;kemmel mısdakı İmam-ı Zaman&#39;ın (Hz. Mehdi) yaranı ve ashabıdır. Bununla ilgili olarak <strong><em>Nur-us Sekaleyn Tefsiri</em></strong>&#39;nde, Ali b. İbrahim&#39;in tefsirinden naklen şu bilgi yer almıştır: &quot;Bu ayet Hz. K&acirc;im (Mehdi) ve onun yaranı hakkında nazil olmuştur. Onlar Allah yolunda cihad ederler ve hi&ccedil;bir kınayıcının kınamasından korkmazlar.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu ayette İmam Mehdi&#39;nin (a.f) yaranı &ccedil;ok g&uuml;zel sıfatlarla belirtilmiş ve şahsiyetlerinin boyutu kısa fakat g&uuml;zel bir şekilde a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Allah&#39;ın p&acirc;k ve kendisine yakın kullarının; t&uuml;m m&uuml;kemmelliklerini, manev&icirc; makamlarını ve b&uuml;t&uuml;n y&uuml;ce değerlerini kapsayan altı &ouml;zellik, İmam Mehdi&#39;nin (a.f) yaranının belirgin &ouml;zellikleri olarak zikrolunmuştur. Bu &ouml;zellikler o y&uuml;ce şahsiyetin dostları i&ccedil;in en m&uuml;kemmel yapıcılık ve kendini yetiştirme programıdır. Ancak Hz. Mehdi&#39;nin (a.f) dostları, bu &ouml;zelliklerle kuşanarak, Hz. Mehdi&#39;nin (a.f) zuhuruna hazırlanıp o y&uuml;ce şahsiyetin d&uuml;nyayı kuşatıcak inkılabına yardımcı olacaklardır.</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) altı &ouml;zelliği şunlardır:</p>\n\n<p>\n	<strong>1- Allah Onları Seviyor:</strong></p>\n\n<p>\n	Onlar Allah&#39;ın l&uuml;tuf ve muhabbetine erişmişlerdir ve Allah onları seviyor.</p>\n\n<p>\n	Bu kısa işaret onların bir&ccedil;ok &ouml;zelliklerini ortaya koymaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;an ayetlerinde de a&ccedil;ık&ccedil;a beyan edildiği &uuml;zere Allah&#39;ın muhabbetini kazananlar şunlardır:</p>\n\n<p>\n	<strong><em>Muhsinin, Tavvabin, Mutahharrin, Muttakin, Sabirin, Mutevekkilin, Muksitin, M&uuml;cahidin</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;yuhibbuhum&quot; (Allah onları seviyor) ibaresiyle b&uuml;t&uuml;n bu sıfatlar zikredilmiştir. O y&uuml;ce şahsiyetin yaranının bu sıfatları kuşandıkları anlaşılmaktadır. Hangi keramet tacı Allah-u Teala&#39;nın onları sevdiğini a&ccedil;ıklamasından daha &uuml;st&uuml;n olabilir.</p>\n\n<p>\n	<strong>2- Onlar da Allah&#39;ı Sever</strong></p>\n\n<p>\n	<strong><em>&quot;İman Edenler Allah&#39;ı &ccedil;ok fazla severler.&quot;</em></strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) yaranı sonsuz bir okyanusta Allah aşkına dalmış, ilahi aşkla mest olmuşlardır. Allah aşkı karşısında her arzu ve muhabbet onlar i&ccedil;in hi&ccedil; bir değer taşımamaktadır. Aslında onlar Allah&#39;tan başkasını aşk ve muhabbete layık g&ouml;rmezler.</p>\n\n<p>\n	Onların Allah&#39;a olan muhabbetlerinin ameli g&ouml;r&uuml;nt&uuml;s&uuml; Resulullah&#39;ı (s.a.a) izlemelerinde ve itaat etmelerinde tecelli eder. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim buyuruyor ki: <strong><em>&quot;De ki: Eğer Allah&#39;ı seviyorsanız bana uyun ki Allah da sizi sevsin&quot;</em></strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bahis konusu olan ayette ne kadar da latif ve hoş bir nokta vardır. Allah&#39;ın se&ccedil;kin kullarının O&#39;nu sevmesinin, Allah&#39;ın onları sevmesinden kaynaklandığının aydınlığa kavuşması i&ccedil;in &ouml;nce Allah&#39;ın onlara sevgisinden, sonra onların Allah&#39;a sevgisinden bahsedilmektedir.</p>\n\n<p>\n	&quot;Eğer perişan sa kalbi Mecnun&#39;un</p>\n\n<p>\n	Daha perişan dı kalbi Leyla&#39;nın&quot;</p>\n\n<p>\n	<strong>3- M&uuml;minler Karşısında Al&ccedil;ak G&ouml;n&uuml;ll&uuml;d&uuml;rler</strong></p>\n\n<p>\n	Onlar m&uuml;minler karşısında al&ccedil;ak g&ouml;n&uuml;ll&uuml;, yumuşak ve merhametlidirler. Şayet ayette ge&ccedil;en <strong><em>&quot;ezzilletun ala-l muminin&quot; (m&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;d&uuml;rler)</em></strong> tabirinden başka hi&ccedil; bir tabir onların birbirlerine karşı olduk&ccedil;a al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve merhametli oluşlarını bu kadar a&ccedil;ık bir şekilde bildirmez. Bu tabir i&ccedil;in Feth Suresi 29. ayetteki <strong><em>&quot;ruhemaun beynehum&quot; (birbirlerine karşı merhametlidirler) </em></strong>tabirinden daha y&uuml;ksek mertebededir diyediliriz.</p>\n\n<p>\n	Onlar &ouml;yle bir topluluktur ki; kardeşlerini, dostlarını, aynı inancı paylaştıkları kimseleri (m&uuml;tevazi oluşlarından ve merhametlerinden dolayı) en acı, dayanılmaz anlar ve olaylar karşısında bile kendilerine tercih ederler: <strong><em>&quot;Kendilerinin ihtiya&ccedil;ları dahi olsa (kardeşlerine) &ouml;z canlarına tercih ederler.&quot;</em></strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>4- Kafirlere Karşı Şedittirler</strong></p>\n\n<p>\n	D&uuml;şmanları ve zalimlere karşı zorlu, haşin, g&uuml;&ccedil;l&uuml;d&uuml;rler; &ccedil;elikten sağlam bir sed, yakıcı bir ateş gibi d&uuml;şman karşısına dikilip direnir, sert bir şekilde karşı koyarak &ccedil;aba sarfederler: <strong><em>&quot;Kafirlere karşı şedittirler.&quot;</em></strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	<strong>5- Allah Yolunda Cihad Ederler</strong></p>\n\n<p>\n	Allah yolunda s&uuml;rekli cihad etmek onların değişmez &ouml;zellikleridir. Tevhid dininin (İslam&#39;ın) d&uuml;nyayı kuşatması ve ilah&icirc; hakimiyetin baştan başa t&uuml;m d&uuml;nyada h&uuml;k&uuml;m s&uuml;rmesi i&ccedil;in kesintisiz cihad şarttır. Aksi m&uuml;mk&uuml;n değildir. Zaaf, gevşeklik, tembellik, rahata d&uuml;şk&uuml;nl&uuml;k, d&uuml;nya yaşamına aldanma, hayal alemine dalıp arzular peşinde koşmak duraklamanın, hatta gerilemenin ve sapmanın &ouml;nemli sebeplerindendir. Bu y&uuml;ce hedeflere erişmek; savaş ve şehadet meydanlarına koşmadan, yorucu &ccedil;abalara katlanmadan, gece-g&uuml;nd&uuml;z &ccedil;alışmaksızın imkansızdır.</p>\n\n<p>\n	<strong>6- Yadırgayanların Yadırgamasından Korkmazlar</strong></p>\n\n<p>\n	Allah&#39;ın emirlerini yerine getirmede, hakkı savunmada hi&ccedil; bir yadırgayıcının yadırgamasından korkmazlar.</p>\n\n<p>\n	Ger&ccedil;ekten Allah&#39;ın dinine yardım ve cihad yolunda hareket edenler; muhtelif kesimler, maksatlı d&uuml;şmanlar, cahil-dar g&ouml;r&uuml;şl&uuml; dostlar tarafından bir&ccedil;ok kınamalara maruz kalırlar. Ama hakkı bulmuş, hakka doğru hareket eden kimseler asla uğursuz g&uuml;r&uuml;lt&uuml;ler ve menfi propagandaların etkisi altında kalmamış ve kalmazlar. İrade ve gayretlerinde de en k&uuml;&ccedil;&uuml;k bir teredd&uuml;t, sarsıntı olmamış ve olmazda.</p>\n\n<p>\n	Allah&#39;tan bizleri de o y&uuml;ce şahsiyetin yaranlarından kılmasını &uuml;mid ediyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div style=\"margin-left:14.2pt;\">\n	<p align=\"center\">\n		<em>Hz. İmam Rıza (a.s) babaları vasıtasıyla Resulullah&#39;ın&nbsp; (s.a.a)</em></p>\n\n	<p align=\"center\">\n		<em>&nbsp;ş&ouml;yle buyurduğunu naklediyor:</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		Allah, duymak (duyarak veya okuyarak birinden &ouml;ğrenmek) yoluyla&nbsp; dinini &ouml;ğrenmeyen kimseyi sapıklıkta bırakır: ve Allah&#39;ın&nbsp; dinini O&#39;nun a&ccedil;tığı kapıdan başka bir yolla &ouml;ğrenen kimse m&uuml;şriktir: O&#39;nun vahyine emin kıldığı kapı ise Muhammed&#39;dir(s.a.a).</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"right\">\n		<strong>&nbsp;Uyun Ahbar-ı Rıza, c. 2, s. 9</strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Enbiya/105.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>-&nbsp; Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kasas/5.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Nehc-&uuml;l Bela&eth;a, hikmetli s&ouml;zler: 209.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nur-us Sekaleyn, c.4, s.110.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Tefsir-i Numune&#39;den naklen, c.16, s.19.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>-&nbsp; Nur/55.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Saf/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>-&nbsp; Mecma-ul Beyan, c.5, s.38.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Nur-us Sekaleyn, c.2, s.211.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- M&acirc;ide/54.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>-&nbsp; Mecma-ul Beyan, c.3, s.208.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Nur-us Sekaleyn, c.1, s.641.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Bakara/195, 222; &Acirc;l-i &Yacute;mran/76, 146, 159; M&acirc;ide/42; S&acirc;f/4.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Bakara/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- &Acirc;l-i &Yacute;mran/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ha&thorn;r/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Feth/29.</p>\n	</div>\n</div>','Kur\'an\'da İmam Mehdi(A.S)','','inherit','closed','closed','','2573-revision-v1','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',2573,'http://islamex.com/?p=2590',0,'revision','',0);
INSERT INTO `maqa2posts` VALUES (2591,1,'2020-05-08 13:07:33','2020-05-08 10:07:33','<h1>\n	&nbsp;</h1>\n\n<p>\n	İmam Mehdi (a.s) Hicri Kameri 255 yılında d&uuml;nyaya geldi. Babası İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra Abbasi saltanatının memurları, İmam Hasan Askeri (a.s)&rsquo;ın evine saldırıp yerine ge&ccedil;ecek olan İmam&rsquo;ı aramaya koyuldular. Bu olay geleceğin İmamının canının ciddi bir şekilde tehlikede olduğunu g&ouml;steriyordu. İmamet silsilesi, ve n&uuml;b&uuml;vvet s&uuml;lalesinin devam etmesi ve beşeriyetin b&uuml;y&uuml;k kurtarıcısının canının korunması gerekiyordu. Bu nedenle İmam Mehdi (a.s), Allah&rsquo;ın emriyle gaybete &ccedil;ekildi.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın gaybetiyle Şiiler olduk&ccedil;a g&uuml;&ccedil; bir d&ouml;neme girmiş oluyorlardı. Bu durum karşısında dağılma ihtimali b&uuml;y&uuml;kt&uuml;. Ancak, bu duruma alışmaları, şek ve ş&uuml;pheye d&uuml;şmemeleri ve paniğe kapılmamaları i&ccedil;in, Resulullah (s.a.a) ve Ehl-i Beyt İmamları (a.s) yıllar &ouml;ncesinden gerekli tedbirleri almış, nurlu ve muhtevalı s&ouml;zlerinde gaybet meselesini geniş&ccedil;e işlemiş ve fikirleri gaybet i&ccedil;in hazırlamışlardı. Bu konuda bir&ccedil;ok hadis nakledilmiştir ki, onlardan birka&ccedil;ını aşağıda &ouml;rnek olarak zikrediyoruz:</p>\n\n<p>\n	1- Resulullah (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Beni m&uuml;jdeci olarak g&ouml;nderen Allah&rsquo;a andolsun, benim evlatlarımdan olan Kaim (kıyam edecek olan Mehdi) bir ahd &uuml;zere gizlenecektir. O d&ouml;nemde insanların &ccedil;oğusu: (hak yoldan saparak) &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur.&rdquo; diyecektir. Bir kısmı da onun doğumunda ş&uuml;phe edecektir. &Ouml;yleyse, kim gaybet zamanını g&ouml;rse, dinini korusun ve şeytanının ş&uuml;phe uyandırarak ona musallat olmasına ve anne babasını (Adem ve Havva) cennetten &ccedil;ıkardığı gibi onu benim dinimden &ccedil;ıkarmasına izin vermesin. Allah, şeytanı kafirlerin dostu olarak karar kılmıştır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Emir-ul M&uuml;&rsquo;minin Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde her zaman Allah&rsquo;ın, dinini ayakta tutacak bir h&uuml;ccetti olacaktır. O ya g&ouml;r&uuml;l&uuml;p bilinecek, (11 Masum İmam (a.s) gibi) ya da (zalimlerin korkusundan) gizli bir halde yaşayacaktır ki, Allah&rsquo;ın h&uuml;ccet ve delilleri batıl olmasın.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo; İmamınızın gaybet haberi size ulaştığında onu inkar etmeyin.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bu işin sahibi i&ccedil;in kesinlikle bir gaybet d&ouml;nemi olacaktır. Bunun bazı sebepleri vardır. Bu sebepleri a&ccedil;ıklamamaya emrolunduk. onun gaybetinin hikmeti, kendisinden &ouml;nce gelen peygamberlerin gaybetlerinin hikmeti gibidir. Bunun asıl sebebi ortaya &ccedil;ıktıktan sonra bilinecektir. Nitekim Hz. Hızır&rsquo;ın yaptığı işlerin hikmeti, Hz. Musa ondan ayrılıncaya kadar bilinmedi. Birbirlerinden ayrılınca, neden gemiyi deldiği, neden o genci &ouml;ld&uuml;rd&uuml;ğ&uuml; ve neden duvarı yaptığı bilindi. Bu iş, Allah&rsquo;ın işlerinden, onun sırlarından ve gayblarındandır. Allah Teala&rsquo;yı hikmet sahibi bilen, onun b&uuml;t&uuml;n işlerinin hikmet ve maslahata uygun olduğunu da kabul eder, o işlerin sebebini bilmezse dahi.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Şia Muhaddisleri, Hz. Mehdi (a.s) ve onun gaybetiyle ilgili Hadisleri Resulullah ve Masum İmamlardan sırasıyla nakletmiş ve kitaplarında kaydetmişlerdir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu hadislerde gaybetin &ouml;zellikleri a&ccedil;ıklanmıştır. Bilindiği &uuml;zere bu hadislerde vaad edilen gaybet d&ouml;nemi 260 hicri yılından başlayarak b&uuml;t&uuml;n &ouml;zellikleriyle birlikte ger&ccedil;ekleşmiş ve şidi de devam etmektedir. B&ouml;ylece Hz. Mehdi (a.s)&rsquo;ın gaybeti, bu Hadislerin doğruluğunun delillerinden birisidir. Hadislerin doğruluğu da, &ldquo;Vaad Edilmiş Mehdi&rdquo;nin o olduğuna delildir. &Ccedil;&uuml;nk&uuml; bu gibi &ouml;zellikler onun (a.s) dışında kimsede g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Hadislerde haberi verilen gaybet iki merhalede ger&ccedil;ekleşmiştir.</p>\n\n<h2>\n	1- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın geybete &ccedil;ekildiği ve Şiilerle irtibatını, se&ccedil;tiği naiplerle sağladığı d&ouml;neme &ldquo;Gaybet-i Suğra&rdquo; d&ouml;nemi denir.</p>\n\n<p>\n	Gaybet-i Suğra İmam Hasan Askeri (a.s)&rsquo;ın şehadet tarihi olan 8 Rebiulevvel 260 hicri&rsquo;den başlayıp d&ouml;rd&uuml;nc&uuml; ve son naibi Ali b. Muhammed Semeri&rsquo;nin 15 Şaban 329 hicri yılında vuku bulan vefatına kadar s&uuml;rd&uuml;.</p>\n\n<h3>\n	Gaybet-i Suğranın S&uuml;resi</h3>\n\n<p>\n	Yukarıdaki a&ccedil;ıklamaya g&ouml;re, Hz. Mehdi (a.s)&rsquo;ın Gaybet-i Suğra d&ouml;nemi yaklaşık 70 yıl s&uuml;rd&uuml;. Ama bazıları bu s&uuml;renin 74 yıl olduğunu s&ouml;yl&uuml;yorlar.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Onlar, Gaybet-i Suğra&rsquo;nın başlangıcını İmam (a.s)&rsquo;ın doğum tarihinden (H.K. 255) hesaplamışlardır. Gaybet-i Suğra&rsquo;nın m&uuml;ddetinin 70 yıl olması daha doğru bir g&ouml;r&uuml;şt&uuml;r. Hz. Mehdi (a.s) her ne kadar babası (a.s) hayatayken g&ouml;zlerden uzak idiyse de bu gizlilik Gaybet-i Suğra&rsquo;dan sayılmamaktadır. &Ccedil;&uuml;nk&uuml; o zaman İmam Hasan Askeri (a.s) İmamdı. İmam Hasan Askeri (a.s) vefat ettikten sonra İmamet Hz. Mehdi (a.s)&rsquo;a ge&ccedil;ti ve gaybet d&ouml;nemi başladı &ccedil;&uuml;nk&uuml; gaybet d&ouml;neminden maksat her gaybeti değil, İmametle beraber olan gaybettir. Buna g&ouml;re Gaybet-i Suğra, &ouml;zel naipler vasıtasıyla imamla irtibat sağlanabildiği d&ouml;nemine denir. Bu gaybet 8 Rebiulevvel 260&rsquo;dan başlayıp, 15 Şaban 329&rsquo;da bitmiştir.</p>\n\n<h2>\n	2- Gaybet-i Kubra (B&uuml;y&uuml;k Gizlilik)</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;nemi ve &ouml;zel naipler vasıtasıyla sağlanan mektuplaşma d&ouml;neminin&nbsp; bitmesinden sonra Gaybet-i Kubra d&ouml;nemi başlamış, g&uuml;n&uuml;m&uuml;ze dek de s&uuml;rmektedir. Bu gaybetin &ouml;zelliklerini ileride daha geniş şekilde ele alacağız.</p>\n\n<h2>\n	İki Gaybet Hakkında &Ouml;nceden Verilen Haberler</h2>\n\n<p>\n	Resulullah (s.a.a) ve Ehl-i Beyt İmamlarından nakledilen bir&ccedil;ok hadis, İmam Mehdi (a.s)&rsquo;ın gaybetinin iki şekilde olacağını haber vermektedir.</p>\n\n<p>\n	Bu hadisler, bu konuda ileri s&uuml;r&uuml;lm&uuml;ş olan bazı soru ve ş&uuml;phelere de cevap olabileceği i&ccedil;in bazılarını aşağıda zikrediyoruz:</p>\n\n<p>\n	1- İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın, biri kısa, diğeri uzun iki gaybeti olacaktır. İlkinde yalnızca has Şiiler onun yerini bileceklerdir. İkincisinde ise, sadece onun hizmetinde olan &ouml;zel şahıslar yerlerini bileceklerdir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	2- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın iki gaybeti olacaktır. Onların birinde (B&uuml;y&uuml;k Gaybette) her yıl hacca gelecek ve halkı g&ouml;recektir; ama halk onu g&ouml;remeyecektir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	3- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Mehdi&rsquo;nin iki gaybeti vardır. Onlardan birisi uzun olacaktır. Bazılar &ldquo;O &ouml;ld&uuml;&rdquo; diyecekler; bazıları, &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları da, &ldquo;Gitti&rdquo; diyecekler. Ashabından &ccedil;ok azının dışında kimse onun emrinde kalmayacaktır. Onun hizmetinde olan en yakın şahıstan başka evlatları veya diğerlerinden kimse onun yerini bilmeyecektir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İki &ccedil;eşit gaybet hakkında bir&ccedil;ok hadis nakledilmiştir. Sadece <em>Gaybet-i Nu&rsquo;mani</em>&rsquo; adlı eser de 9 tane hadis vardır. S&ouml;zkonus eserin yazarı olan Muhammed b. İbrahim Nu&rsquo;mani H. 4. y&uuml;zyılda yaşan şia alimlerdendir. O bu hadisleri naklettikten sonra ş&ouml;yle diyor: &ldquo;Kaim (a.s)&rsquo;ın iki &ccedil;eşit gaybetini beyan eden Hadisler, sahih Hadislerdir.&rdquo;</p>\n\n<h2>\n	Niyabet (Vekillik)</h2>\n\n<p>\n	İster b&uuml;y&uuml;k olsun, ister k&uuml;&ccedil;&uuml;k, gaybetin hi&ccedil; bir &ccedil;eşidinde, 12. İmam Hz. Mehdi (a.s)&rsquo;ın insanlarla ilişkisi tamamıyla kesilmemiştir. &Ccedil;&uuml;nk&uuml; her iki gaybette de niyabet m&uuml;essesesi s&ouml;z konusudur. Naiplerin vasıtasıyla İmam (a.s)&rsquo;ın halkla irtibatı devam etmiştir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gaybetinin iki merhalesi olduğu gibi niyabetin de iki merhalesi olmuştur: K&uuml;&ccedil;&uuml;k Gaybette &ldquo;&Ouml;zel Niyabet&rdquo; , B&uuml;y&uuml;k Gaybet&rsquo;te &ldquo;Genel Niyabet.&rdquo; var olmuştur.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h3>\n	&Ouml;zel ve Genel Niyabet</h3>\n\n<p>\n	&Ouml;zel Niyabet şudur: İmam (a.s), belirli ve m&uuml;şahhas şahısları kendisine naip eder ve onları isimleriyle tanıtır. Nitekim İmam Hasan Askeri (a.s) da aynı işi yapmış ve ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman) g&uuml;venilir insanlardır. Size ne getirseler, benden getirmişlerdir, size ne s&ouml;yleseler, benden taraf s&ouml;yl&uuml;yorlar.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Şahid olun, Osman b. Said Amri (Birinci Naip) benim vekilimdir. Onun oğlu Muhammed b. Osman (İkinci Naip) da benim oğlum ve sizin Mehdi&rsquo;nizin vekilidir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Genel Niyabet ise şudur: İmam (a.s) birtakım genel şart, sıfat ve &ouml;zellikleriyle naiplerini belirler. Dolaysıyla her asırda bu sıfat ve &ouml;zelliklere sahip olanlar, Hz. Mehdi (a.s)&rsquo;ın Genel Naipleri olurlar. Bu genel şart ve &ouml;zellikler Hadislerde belirtilmiştir.</p>\n\n<p>\n	Orneğin şu hadislerde genel naiblerin taşımaları gereken bu genel şartlara işaret olunmuştur.</p>\n\n<p>\n	Hz. Mehdi (a.s), İshak b. Yakub&rsquo;a g&ouml;nderdiği mektupta ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gelecekte vuku bulacak olaylar i&ccedil;in Hadislerimizi nakleden alimlere başvurun. &Ccedil;&uuml;nk&uuml; onlar benim sizlere olan h&uuml;ccetlerimdirler. Ben de Allah&rsquo;ın onlara h&uuml;ccetiyim.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Avam (Fakih olmayan ve dini h&uuml;k&uuml;mleri &ccedil;ıkaramayanlar), g&uuml;nahlardan kendisini koruyan, dini hıfzeden, heva ve hevesine muhalefet eden ve Mevlasina itaat eden fakihleri taklit etmeleri gerekir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Dolaysıyla, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, Hz. Mehdi (a.s)&rsquo;ın isim ve &ouml;zellikleriyle tanıtılan naiplere &ouml;zel Naiplerine &ldquo;Nuvvab-ı hassa&rdquo; (&Ouml;zel Naipler)<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> ve &ldquo;Nuvvab-ı Erbaa&rdquo; (D&ouml;rt Naip) denilmektedir. Bu makalenin yazılmasındaki asıl ama&ccedil; da, bu muhterem naiplerin yaşantılarını a&ccedil;ıklayıp anlatmaktır. Bu hususu mekalenin devamında geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	B&uuml;y&uuml;k Gaybet&rsquo;in başlamasından bu yana Masum İmamlar (a.s) tarafından belirlenen genel kaideye g&ouml;re hareket ederek naip olanlara da &ldquo;Nuvvab-ı &Acirc;mme&rdquo; (Genel Naipler) denmektedir.</p>\n\n<h2>\n	Gaybet-i Suğra D&ouml;nemindeki Abbasi Halifeleri</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;neminde Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naibi olup, yaklaşık 70 yıllık bir d&ouml;nem boyunca naiplik sorumluluğunu y&uuml;klenen D&ouml;rt Naib&rsquo;in niyabet d&ouml;nemi, Abbasi haliferinden el Mu&rsquo;temid Billah (256-279 h.), el-Mu&rsquo;tazad Billah (279-289 h.), el-Muktefi Billah (289-295 h.), el-Muktedir Billah (295-322 h.), el-Kahir Billah (320-322 h.) ve er-Razi Billah&rsquo;ın (322-329 h.) saltanatlarına rastlar.</p>\n\n<p>\n	Abbasilerin ilk halifesi Seffah (Kan d&ouml;k&uuml;c&uuml;) diye tanınan Ebu-l Abbas,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> H.K. 132 yılının Rebiussani ayının 12. g&uuml;n&uuml;nde Kufe&rsquo;de başa ge&ccedil;ti.</p>\n\n<p>\n	O, minbere &ccedil;ıkıp bir hutbe okudu. Bu hutbede kendisini ve ailesini Peygamber (s.a.a)&rsquo;in Ehl-i Beyt&rsquo;i, yakınları ve akrabaları olarak tanıtıp, Ehl-i Beyt hakkındaki ayetlerin ve onlara ait hakların kendkileri i&ccedil;in olduğunu iddia etti.</p>\n\n<p>\n	Abbasiler, kendilerini &Acirc;l-i Muhammed diye tanıtarak hareketleri ve kargaşalıkları kendi lehlerini &ccedil;evirmeyi becerebilmişlerdi.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Sonunda Beni-l Abbas, Ehl-i Beyt (a.s) adına Ben&icirc; &Uuml;mmeye&rsquo;yi yıkıp, halifeliği ellerine ge&ccedil;irdiler. İlk zamanlarda halka ve Hz. Ali&rsquo;nin soyundan olan Seyyidlere iyi davranıyor, Ehl-i Beyt (a.s)&rsquo;ın intikamını alma adına Ben&icirc; &Uuml;meyye&rsquo;yi katliam ediyorlardı. Beni &Uuml;meyye halifelerinin kabirlerini a&ccedil;ıp bulduklarını ateşte yakıyorlardı.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ama uzun bir zaman ge&ccedil;meden Ben&icirc; &Uuml;meyyen&rsquo;nin y&ouml;ntemini yani Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve d&uuml;şmanlık yolunu tutmaya başladılar. Zul&uuml;mde ve fesatta ellerinden geleni yapmaktan geri durmadılar. Hz. Ali&rsquo;nin soyundan olanları &ccedil;eşitli zul&uuml;mleri reva g&ouml;r&uuml;p grup grup katlediyorlardı; bir kısmının başlarını kesiyor, bir kısmını da diri diri toprağa g&ouml;m&uuml;yorlardı.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Abbasi halifelerinin bir takım ortak &ouml;zellikleri vardır: Onlar kendi d&ouml;nemlerin en ayyaş insanlarından sayılıyor, şarap i&ccedil;iyor, hatta geceleri sabahlara kadar sazla s&ouml;zle eğleniyorlardı, halkın sorunlarıyla ilgilenmiyorlardı. Bu hususlar tarihi a&ccedil;ıdan isbatı gerektirmeyecek derecede a&ccedil;ıktır.</p>\n\n<p>\n	Abbasi halifelerinin bir diğer &ouml;zelliği, Ehl-i Beyt&rsquo;e d&uuml;şmanlık etmek, onlara karşı nefret duymak, onları s&uuml;rg&uuml;n etmek, zindana atmak, &ouml;ld&uuml;rmek ve baskı yapmaktı. Bu konuda halifeyle, Abbasilerin ileri gelenleri, ordu komutanları ve vezirleri arasında fark yoktu. Bu d&uuml;ş&uuml;nce şekli, Abbasi halifelerinin hemen hepsinde g&ouml;ze &ccedil;arpmaktadır. Ama bu d&uuml;ş&uuml;nceyi uygularken bazen metodları değişik olmuştur.</p>\n\n<p>\n	Bu baskı ve zorbalıklar Gaybet-i Suğra d&ouml;nemine yaklaştık&ccedil;a artmaktadır. İmamlarımız (a.s), &ouml;zellikle K&uuml;&ccedil;&uuml;k Gaybet&rsquo;e yakın zamanlarda &ccedil;ok yaşamamış ve birbiri ardınca şehit edilmişlerdir. İmam Cevad (a.s) Şia kaynaklarına g&ouml;re H.K. 220 yılında Abbasi halifelerinden Mu&rsquo;tasım&rsquo;ın tahrikiyle, kendi karısı ve Me&rsquo;mun&rsquo;un kızı tarafından zehirletilerek 25 yaşında şehid oldu.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> İmam Ali Naki (a.s) da H.K. 254 yılında Abbasi halifelerinden Mu&rsquo;taz tarafından zehirletilerek 41 yaşında şehid edildi.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Hasan Askeri (a.s) da H.K. 260 yılında 28 yaşında iken Abbasi halifelerinden Mu&rsquo;temid tarafından zehirletilerek şehid edildi.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> İmamların &ccedil;ok yaşamamaları; halifelerin, İmamlar&rsquo;ı ortadan kaldırma hedeflerinde ne derecede ciddi olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	B&ouml;ylesi baskılara rağmen Şia mektebi &uuml;mmetin parlayan yıldızlarının rehberliğinde bu buhranlardan sağlam olarak &ccedil;ıkıp, en k&uuml;&ccedil;&uuml;k bir sapma olmadan kendisini koruyabilmiştir.</p>\n\n<p>\n	Şia mektebinin tarih boyunca kudret ve h&uuml;k&uuml;met sahiplerinin geniş &ccedil;aplı muhalefet ve d&uuml;şmanlıklarına rağmen ayakta kalmasının sırrı, her şeyden &ouml;nce bu mektebin hakkaniyeti, sonra da bu mektebin rehberlerinin zamanın şartlarına uygun akıllıca ve hekimane tedbirlerinde yatmaktadır. Bu tedbirlerden birisi, niyabet ve vekalet m&uuml;essessisinin K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde sistemli bir şekildeki &ccedil;alışmasıydı.</p>\n\n<h2>\n	Niyabetin Asıl Hedefleri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın naiplerinin iki temel hedefi vardı:</p>\n\n<p>\n	1- Zihinleri B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamak, halkı yavaş yavaş Hz. Mehdi (a.s)&rsquo;ın gizli yaşadığı d&ouml;neme alıştırmak. İmam (a.s) eğer birdenbire gaybete &ccedil;ekilseydi, belki de insanlar t&uuml;m&uuml;yle Mehdi (a.s)&rsquo;ı inkar ederler ve d&uuml;ş&uuml;nceler saparlardı. Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naipleri, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, halkı B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamakla g&ouml;revliydiler ve bu g&ouml;revlerini hakkıyla yerine getirdiler. Bu nedenle de artık K&uuml;&ccedil;&uuml;k Gaybetin devam etmesine gerek kalmadı.</p>\n\n<p>\n	2- Şiilerin rehberliğini &uuml;stlenip onların toplumsal menfatlerini korumak. Onlar, İmam (a.s)&rsquo;ın gaybetinden dolayı Şia camiasında doğan boşluğu dolduruyorlardı. Hz. Mehdi (a.s) onların vesilesiyle toplum &uuml;zerindeki rehberliğini s&uuml;rd&uuml;rm&uuml;ş, gaybetinden dolayı meydana gelebilecek zararları &ouml;nlemiş, en zor şartlar altında &ccedil;ok karmaşık olan siyasi ve i&ccedil;timai alanlarda taraftarlarını yol g&ouml;stermiş ve Şiilerin dağılıp sapmasına engel olmuştur.</p>\n\n<h2>\n	&Ouml;zel Naiplerin Vazife ve Faaliyetleri</h2>\n\n<p>\n	&Ouml;zel Naiplerin vazifeleri, onların hayatlarının b&uuml;t&uuml;n y&ouml;nlerini kapsayacak şekildeydi. Onların yahatlarını baştanbaşa, Hz. Mehdi (a.s) tarafından &uuml;zerlerine y&uuml;klenen vazife ve faaliyetlere vakfetmişlerdi. İmam Mehdi (a.s)&rsquo;ın bu vefalı yaranının hayatlarını inceleyenler, onların toplumsal, siyasi, k&uuml;lt&uuml;rel, ilmi vb. alanlardaki ihlaslı &ccedil;alışma ve &ccedil;abalarını g&ouml;receklerdir.</p>\n\n<p>\n	Burada, onların hayat &ouml;yk&uuml;lerini anlatmaya ge&ccedil;meden &ouml;nce ortak faaliyetlerinden bazılarına kısaca değineceğiz:</p>\n\n<h3>\n	1- Hz. Mehdi (a.s)&rsquo;ın Adını Ve Yerini Gizlemek, Onun (a.s) Hakkındaki Ş&uuml;phe ve Teredd&uuml;tleri Gidermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin vasıtasıyla naklolunan Hadisler ve Hz. Mehdi (a.s) tarafından yine onların vasıtasıyla g&ouml;nderilen mektuplardan, naiplerin vazifelerinin iki y&ouml;nl&uuml; olduğu anlaşılmaktadır:</p>\n\n<p>\n	Bir y&ouml;nden, İmam (a.s)&rsquo;ın ismi ve yaşadığı yeri sadece d&uuml;şmanlardan değil, hatta Şiilerden bile gizlemeyi ve onun (a.s) adını asla hi&ccedil;bir yerde s&ouml;ylememelerini tembihliyorlardı. B&ouml;ylelikle Şiileri, Abbasilerin tehlikesinden korumayı ama&ccedil;lıyolardı.</p>\n\n<p>\n	&Ouml;te yandan, itimad ettikleri insanlara İmam (a.s)&rsquo;ın varlığını ispat edip, ş&uuml;phe ve teredd&uuml;te d&uuml;şmelerini &ouml;nlemek i&ccedil;in mektuplaşma ve imam adına işleri y&uuml;r&uuml;tmek yoluyla &uuml;mmetle imam arasındaki bağı sağlıyorlardı ve nerede olduğunu s&ouml;yl&uuml;yorlardı.</p>\n\n<h3>\n	2- Şiilerin Gruplara B&ouml;l&uuml;nmesini Engellemek</h3>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Naiplerinin &ouml;nemli vazifelerinden biri de, İmam Hasan Asker&icirc; (a.s)&rsquo;ın oğlu Hz. Mehdi (a.s)&rsquo;ın İmametini a&ccedil;ıklayarak Şiilerin b&ouml;l&uuml;nmelerine engel olmaktı. Bu hedefe ulaşmak i&ccedil;in de Peygamber-i Ekrem (s.a.a) ve Masum İmamlardan, İmamların 12 tane olduğu ve on ikincisinin gaybete &ccedil;ekileceğine delil olan Hadislere de temess&uuml;k ediyorlardı.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Naipler, bu merhalede &ouml;nemli başarılar elde etmiş, Şia camiasında meydana gelen gruplaşmaları &ouml;nemli &ouml;l&ccedil;&uuml;de azaltabilmişlerdi.</p>\n\n<h3>\n	3- Fikhi, İlmi ve Akidevi Sorulara Cevap Vermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin fıkhi ve şer&rsquo;i sorularını Hz. Mehdi (a.s)&rsquo;a sunup, cevabını almak ve onu halka ulaştırmaktı. İkinci Naip Muhammed b. Osman&rsquo;ın zamaninda bir &ccedil;ok fıkhi sorular sorulmuş, bunlara İmam Zaman (a.s)&rsquo;dan gelen &ccedil;eşitli ve uzun mektuplarda cevap verilmiştir.</p>\n\n<h3>\n	4- Yalan Yere Niyabet İddiasında Bulunanlarla M&uuml;cadele</h3>\n\n<p>\n	Bu konuyu İkinci Naibin yaşamını anlatırken geniş&ccedil;e ele alacağımız i&ccedil;in burada tekrarlamıyoruz.</p>\n\n<h3>\n	5- İmam (a.s)&rsquo;a Ait Malları Alıp, Dağıtmak</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin b&ouml;lgesel vekillere verdikleri İmam (a.s)&rsquo;a ait malları toplamaktı. Bu malları &ccedil;eşitli yollarla İmam (a.s)&rsquo;a ulaştırıyor, veya onun emriyle harcıyorlardı.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h3>\n	6- B&ouml;lgesel Vekiller Tayın Etmek</h3>\n\n<p>\n	&Ccedil;eşitli b&ouml;lgelerin işlerini idare etmek, Şiilerin İmamlarla irtibatını sağlamak i&ccedil;in vekil belirlemek, &ouml;nceki İmamlar (a.s)&rsquo;ın zamanında da var olan bir y&ouml;ntemdi. Gaybet d&ouml;neminde de &Ouml;zel Naipler, bu y&ouml;ntemden yararlanarak &ccedil;eşitli b&ouml;lgeler i&ccedil;in vekiller tayin ediyorlardı. Şiilerin yaşadıkları b&ouml;lgeler belliydi. Her b&ouml;lge i&ccedil;in bir vekil belirleniyor, bu vesileyle Şiilerle &Ouml;zel Naiplerin irtibatı sağlanıyordu.</p>\n\n<h2>\n	Naiplerin Se&ccedil;ilme Tarzı (Şekli)</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın 70 yıldaki &ouml;zel naipleri şunlardı:</p>\n\n<p>\n	1- Ebu Amr, Osman b. Said Amri</p>\n\n<p>\n	2- Ebu Cafer, Muhammed b. Osman b. Said Amri</p>\n\n<p>\n	3- Ebu-l Kasım, H&uuml;seyin b. Ruh Nevbahti</p>\n\n<p>\n	4- Ebu-l Hasan, Ali b. Muhammed Semeri</p>\n\n<p>\n	İmamiye Şiası arasında bu konuda herhangi bir ihtilaf g&ouml;ze &ccedil;arpmamaktadır.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bunlar, sırayla İmam (a.s)&rsquo;ın vekilliğini yapmışlardır. Bunları bizzat İmam (a.s) belirliyordu. İkinci, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; Naibleri bir &ouml;nceki naibe mektup yazarak tayın etmiştir. Birinci naibi ise İmam Hasan Askeri (a.s) kendisi ve kendisinden sonraki İmam i&ccedil;in naib olarak tayin etmiştir.</p>\n\n<p>\n	&Ouml;zel naipler, bu d&ouml;nemde Şiilere İmam (a.s) arasındaki irtibat sağlıyorlardı. Sorularını, İmam (a.s)&rsquo;a ulaştırıyor ve İmam (a.s)&rsquo;dan s&ouml;zl&uuml; veya bazen de yazılı olarak aldıkları cevapları Şiilere ulaştırıyorlardı.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Gaybet-i Suğra ve İmam (s.a)&rsquo;ın d&ouml;rt naibi hakkında inceleme yapanların veya bu konuda az bir bilgiye sahip olanların aklına ş&ouml;yle bir soru gelmektedir: Naiplerin se&ccedil;ilmesindeki &ouml;l&ccedil;&uuml; neydi? En Fakih ve en alim olmak mı &ouml;l&ccedil;&uuml;yd&uuml;, yoksa başka birşey mi?</p>\n\n<p>\n	İmam (a.s)&rsquo;ın naiplerinin hayatını incelediğimizde şu sonuca varıyoruz ki: Naibin belirlenmesindeki asıl &ouml;l&ccedil;&uuml;; takva, z&uuml;hd, dindarlık, siyasi ve toplumsal meseleleri doğru ve derin bir şekilde anlamak, ge&ccedil;mişinin iyi olması, halkın tam olarak ona g&uuml;venebilmesi, korkusuz olması, zorluklar karşısında sabır ve tahamm&uuml;l g&uuml;c&uuml;ne sahip olabilmesi dostluğu ve d&uuml;şmanlığının sadece Allah i&ccedil;in ve Allah yolunda olmasıdır.</p>\n\n<h3>\n	Şeyh Tusi&rsquo;nin &Ouml;zel Naipler Hakkındaki S&ouml;zleri</h3>\n\n<p>\n	Şeyh Tusi ş&ouml;yle yazıyor: &ldquo;Bize g&ouml;re, İmam Hasan Askeri (a.s)&rsquo;ın zamanında onun ashabından bazıları, onun oğlu olan İmam Zaman (a.s)&rsquo;ı g&ouml;rm&uuml;şlerdir. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra da onlar, Hz. Mehdi (a.s)&rsquo;ın naipliğini yapmış, Şiilerin İmam (a.s)&rsquo;la irtibatını sağlamışlardır. Bu naiblerin hepsi tanınmış ve meşhur kişilerdiler. Onlar dinin h&uuml;k&uuml;mlerini İmam (a.s)&rsquo;dan &ouml;ğrenip, Şiilere ulaştırıyorlardı. Yazılı sorular olduğu zaman onları İmam Zaman (a.s)&rsquo;a g&ouml;t&uuml;r&uuml;yor, cevaplarını alıp, Şiilere getiriyorlardı. Şiilerin humus ve zekatlarını İmam (a.s)&rsquo;dan aldıkları vekaletle, topluyor sonra İmam (a.s)&rsquo;a teslim ediyor veya onun izniyle harcıyorlardı. İmam Hasan Askeri (a.s), onların adaletini teyit etmiş, onları İmam Zaman (a.s)&rsquo;ın emin vekilleri olarak tanıtmış ve kendisinden sonra m&uuml;lklerinin bakımı ve işlerinin y&uuml;r&uuml;t&uuml;lmesini onlara devretmişti. Bunlar, Ebu Amr Osman b. Said, onun oğlu Muhammed b. Osman ve diğerleridir. Bunların hepsi bilgili, dirayetli ve g&uuml;venilir kişilerdi.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h3>\n	Seyyid b. Tavus&rsquo;un S&ouml;zleri</h3>\n\n<p>\n	Seyyid b. Tavus Taraif adlı eserinde ş&ouml;yle diyor: &ldquo;Hz. Mehdi (a.s)&rsquo;ı, babasının (a.s) ashabından bir&ccedil;okları g&ouml;rm&uuml;ş, ondan (a.s) hadis ve şer&rsquo;i h&uuml;k&uuml;mler nakletmişlerdir. Bunların dışında ayrıca İmam (a.s)&rsquo;ın tanınan, bilinen keramet sahibi naipleri vardı. Onlar, Osman b. Said Amri, oğlu Ebu Cafer Muhammed b. Osman, H&uuml;seyin b. Ruh Nevbahti ve Ali b. Muhammed Semeri&rsquo;dir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<h2>\n	Birinci Naip</h2>\n\n<h2>\n	Ebu Amr Osman b. Said Amri (r.a)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın ilk &ouml;zel naibi Osman b. Said Amri&rsquo;dir.</p>\n\n<p>\n	Şeyh Tusi &ldquo;el-Gaybet&rdquo; adlı değerli eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Masum İmamlar (a.s) tarafından iyilikle anılan vekiller şunlardır: Birincisi İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s)&rsquo;ın tasdik ettikleri Ebu Amr Osman b. Said Amri (r.a)&rsquo;dır.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	O, onuncu ve onbirinci İmamın ashabından olup, g&uuml;venilir birisiydi. 11 yaşındayken, İmam Ali Naki (a.s)&rsquo;ın hizmetinde olmuş, ondan (a.s) fıkıh, hadis ve ilim &ouml;ğrenmiş, İmamet ve velayet g&ouml;lgesi altında yetişmiştir. Onun kemal ve faziletlerini birka&ccedil; c&uuml;mlede beyan etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Muhaddis olan Şeyh Abbas Kummi <em>Sefinet-ul Bihar</em> adlı değerli eserinde ş&ouml;yle yazıyor: &ldquo;Ebu Amr Osman b. Said Amri d&ouml;rt naibin ilkidir. Onun b&uuml;y&uuml;kl&uuml;ğ&uuml;, adaleti ve emanettarlığı anlatılmayacak derecededir. O, &ouml;yle b&uuml;y&uuml;k bir insandı ki, benim gibi birisi onu tanıtamaz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	O, Şiilerin i&ccedil;inde g&uuml;venilirlik ve adaletle tanınırdı. Kimse onun azamet ve y&uuml;celiğinden ş&uuml;phe etmezdi. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra, İmam Mehdi (a.s) tarafından &ouml;zel naipliğe se&ccedil;ilmiş ve İmam (a.s)&rsquo;la Şiiler arasında vasıta olmuştu.</p>\n\n<h3>\n	Birinci Naibin İsim ve Lakapları</h3>\n\n<p>\n	İsmi, &ldquo;Osman b. Said&rdquo;dir.</p>\n\n<p>\n	İki k&uuml;nyesi vardır:</p>\n\n<p>\n	1) Ebu Amr</p>\n\n<p>\n	2) Ebu Muhammed</p>\n\n<p>\n	Dedesi &ldquo;Amr&rdquo; olduğu i&ccedil;in &ldquo;Ebu Amr&rdquo; ve oğlunun &ldquo;Muhammed&rdquo; olduğu i&ccedil;in &ldquo;Ebu Muhammed&rdquo; denmektedir.</p>\n\n<p>\n	Yaptığımız araştırmaya g&ouml;re hadis ve rical kitaplarının hemen hepsinde k&uuml;nyesi, &ldquo;Ebu Amr&rdquo; diye ge&ccedil;er. Hadis kitaplarından sadece ikisinde &ldquo;Ebu Muhammed&rdquo; diye ge&ccedil;mektedir. Onların biri <em>Sefinet-ul Bihar</em><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> ve diğeri <em>Bihar-ul Envar</em>&rsquo;dır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	İlk naib Şiilerin arasında, &ccedil;eşitli sebeplerden dolayı d&ouml;rt lakapla meşhur olmuştur:</p>\n\n<p>\n	1- Semman veya Zeyyat (Yağ Satıcısı): Ona, Semman veya Zeyyat diyorlardı. &Ccedil;&uuml;nk&uuml; vekalet makamını gizli tutmak i&ccedil;in zeytin yağı ticaretiyle uğraşıyordu. Şiiler ve Ehl-i Beyt (a.s) dostlarına y&ouml;nelik baskıların had safhada olduğu o d&ouml;nemde kendisini bu şekilde h&uuml;k&uuml;metin şerrinden koruyordu.</p>\n\n<p>\n	Ve Şiilerden topladığı malları, Abbasilerin korkusundan yağların i&ccedil;ine saklayıp, İmam Hasan Askeri (a.s)&rsquo;a g&ouml;nderiyordu.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	2- Esedi: &ldquo;Beni Esed&rdquo; kabilesinden olduğu i&ccedil;in kendisine &ldquo;Esedi&rdquo; diyorlardı.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	3- Askeri: Osman b. Said&rsquo;e &ldquo;Askeri&rdquo; de diyorlardı. &Ccedil;&uuml;nk&uuml; Samerra&rsquo;nın &ldquo;Asker&rdquo; mahallesinde yaşıyordu.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	4- Amri: Belirtmek gerekir ki, Osman b. Said, daha &ccedil;ok &ldquo;Amri&rdquo; lakabıyla tanınıyordu. Hadislerde ve Rical kitaplarında da daha &ccedil;ok &ldquo;Amri&rdquo; diye ge&ccedil;er.</p>\n\n<h3>\n	Biri nci Naib&rsquo;in Evlatları</h3>\n\n<p>\n	Osman b. Said&rsquo;in, Muhammd b. Osman (İmam Zaman (a.s)&rsquo;ın ikinci naibidir; ileride onun yaşamı geniş bir şekilde ele alınacaktır) ve Ahmed b. Osman adında iki oğlu vardı. Rical kitaplarında Ahmed&rsquo;den bahsedilmemiştir. Şeyh Tusi yalancı naipleri anlatırken onlardan birisinin, Muhammed b. Osman&rsquo;ın (İkinci Naip) kardeşinin oğlu<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> &ldquo;Ebu Bekr Muhammed b. Ahmed b. Osman&rdquo; olduğunu s&ouml;yl&uuml;yor.</p>\n\n<h3>\n	Osman b. Said: &Uuml;&ccedil; Masum İmamın &Ouml;zel Vekili</h3>\n\n<p>\n	&Ccedil;eşitli Hadislerden ve alimlerin s&ouml;zlerinden Osman b. Said&rsquo;in, &uuml;&ccedil; Masum İmamın vekili oluğu anlaşılmaktadır.</p>\n\n<p>\n	Şeyh Tusi, &ldquo;Rical&rdquo; kitabında İmam Ali Naki (a.s)&rsquo;ın ashabını sayarken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri&rsquo;ye &ldquo;Semman&rdquo; ve &ldquo;Zeyyat&rdquo; da deniliyordu. 11 yaşındayken İmam Ali Naki (a.s)&rsquo;ın huzuruna varıp hizmetinde olmuş ve onunla ahitleşmişti.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	İmam Hasan Askeri(a.s)&rsquo;ın ashabını anlatırken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri Zeyyat veya Semman g&uuml;venilir b&uuml;y&uuml;k bir zat olup, İmam (a.s)&rsquo;ın vekiliydi&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine, &ldquo;Men Lem Yervi An-il Eimme (a.s)&rdquo; babında Muhammed b. Osman&rsquo;ı anlatırken ş&ouml;yle diyor: &ldquo;Osman b. Said İmam Zaman (a.s) tarafından vekil olup Şiilerin g&ouml;z&uuml;nde b&uuml;y&uuml;k bir makamı vardı.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Şeyh Tusi&rsquo;nin &ldquo;Rical&rdquo;indeki s&ouml;zleri, onun, &uuml;&ccedil; Masum İmamın ashabından ve onların (a.s) vekili olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	İbn-i Davud Hilli&rsquo;de &ldquo;Rical&rdquo;inde ş&ouml;yle yazıyor: &ldquo;Osman b. Said Amri ... b&uuml;y&uuml;k ve g&uuml;venilir birisidir. 11 yaşındayken İmam Ali Naki (a.s)a hizmet etmeye başlamış ve onunla (a.s) meşhur ahdini yapmıştır. İmam Hasan Askeri(a.s) tarafından da vekil idi.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Merhum Seyyid Muhammed Mehdi Bahr-ul Ulum &ldquo;Rical&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s) tarafından, Ebu Amr Osman b. Said Amri hakkında &ouml;zel a&ccedil;ıklama gelmiştir. O, İmam Zaman (a.s)&rsquo;ın da vekili idi. Ondan &ouml;nce de İmam Hasan Askeri (a.s) ve İmam Ali Naki (a.s)&rsquo;ın vekili olmuştur.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	&ldquo;Tenkih-ul Mekal&rdquo;, &ldquo;Kamus-ur Rical&rdquo;, &ldquo;Mu&rsquo;cem-i Rical-il Hadis&rdquo; vb. rical kitapları Osman b. Said hakkında aynı şeyleri yazmışlardır.</p>\n\n<h3>\n	İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;i Kendisinin G&uuml;vendiği ve Emini Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Tusi, Ahmed b. İshak Kummi&rsquo;den ş&ouml;yle nakleder: &ldquo;Bir g&uuml;n İmam Ali Naki (a.s)&rsquo;ın huzuruna gidip ş&ouml;yle sordum: &ldquo;Ey benim efendim, bazen huzurunuza &ccedil;ıkma saadeti nasip oluyor bana, bazen de olmuyor. Burada her zaman bu feyze ulaşamıyorum; peki ben kimin s&ouml;z&uuml;n&uuml; kabul edeyim, kimin peşinden gideyim?&rdquo; İmam (a.s) bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. O size ne diyorsa benden taraf diyor, size neyi ulaştırırsa benden taraf ulaştırır.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bu hadis, İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;e b&uuml;y&uuml;k bir g&uuml;veni olduğunu g&ouml;stermektedir. Ayrıca, bu hadiste onun İmam (a.s)&rsquo;ın s&ouml;z ve buyruklarını halka iletmekle g&ouml;revli olduğunu da beyan olunmaktadır.</p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın Osman b. Said&rsquo;i &Ouml;v&uuml;p Methetmesi</h3>\n\n<p>\n	İmam Ali Naki (a.s)&rsquo;ın H. 354 yılında şehid olması &uuml;zerine. Osman b. Said, İmam Hasan Askeri (a.s) tarafından vekilliğe se&ccedil;ildi. İmam Hasan Askeri (a.s) da &ccedil;eşitli sebeplerle halkın yanında onu tarif edip, &ouml;v&uuml;yordu.</p>\n\n<p>\n	Bu konuda nakledilen Hadislerin bazıların aşağıda zikrediyoruz:</p>\n\n<p>\n	1- Ahmed b. İshak ş&ouml;yle diyor: &ldquo;İmam Ali Naki (a.s)&rsquo;ın vefatından sonra, bir g&uuml;n İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardım. İmam Ali Naki (a.s)&rsquo;dan sorduğum soruyu ona da sordum, ş&ouml;yle buyurdular: &ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. Hem &ouml;nceki İmam&rsquo;ın g&uuml;vendiği, hem de benim yaşamımda ve &ouml;l&uuml;m&uuml;mde g&uuml;vendiğim insandır. Size ne diyorsa benden taraf diyor ve size neyi ulaştırıyorsa benden taraf ulaştırıyor.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	2- Ebu-l Abbas Ahmed b. Ali b. Nuh Sirafi kendi senediyle, Muhammed b. İsmail ve Ali b. Abdullah Hasaniyan&rsquo;dan ş&ouml;yle rivayet ediyor: &ldquo;Samerra&rsquo;da İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Şiilerden bir grubun orada olduğunu g&ouml;rd&uuml;k. Bu sırada İmam (a.s)&rsquo;ın hizmet&ccedil;isi &ldquo;Bedr&rdquo; gelerek, İmam (a.s)&rsquo;a ş&ouml;yle dedi: &ldquo;Efendimiz, &uuml;st&uuml; başı tozlu-topraklı olan bir grup, evin &ouml;n&uuml;nde durmaktalar.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Onlar Yemen&rsquo;deki Şiilerimizden bir gruptur...&rdquo; Sonra hizmet&ccedil;iye ş&ouml;yle buyurdu: &ldquo;Git, Osman b. Saidi bana getir.&rdquo; Kısa bir m&uuml;ddet sonra Osman b. Said geldi. İmam (a.s), ona ş&ouml;yle buyurdu: &ldquo;Ey Osman! Sen Allah&rsquo;ın malını kaydetmekte benim eminimisin. Git, Yemenli bir ka&ccedil; kişinin getirdiği malları teslim al.&rdquo; Ravi ş&ouml;yle diyor: &ldquo;Biz orada bulunanlar ş&ouml;yle dedik: &ldquo;Efendimiz, Allah&rsquo;a andolsun ki, biz Osman b. Said&rsquo;i se&ccedil;kin Şiilerden olarak tanıyoruz. Bu emriniz onun, sizin nezdinizdeki yerini daha da belirgin kıldı. Biz, onun, sizin vekiliniz ve Allah&rsquo;ın mallarını kaydetmede g&uuml;vendiğiniz kimse olduğunu &ccedil;ok iyi biliyoruz.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evet, ve şahid olun ki Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise, benim oğlumun ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s), İmam Zaman (a.s)&rsquo;ın İlk Naibini Tayin Etmesi</h3>\n\n<p>\n	Şeyh Saduk ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed b. Malik Fezzari Bezzaz; Ali b. Bilal, Ahmed b. Hilal, Muhammed b. Muaviye b. Hakim, Hasan b. Eyyub b. Nuh gibi şahisyetlerin bulunduğu bir grup Şiiden naklettiği uzun bir hadiste onların ş&ouml;yle dediklerini nakleder: &ldquo;Kendisinden sonraki İmam konusunu sormak i&ccedil;in İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Orada bizden başka 40 kişi daha vardı. Bu sırada Osman b. Said Amri kalkıp ş&ouml;yle dedi: &ldquo;Ey Resulullah&rsquo;ın oğlu, sizden, sizin daha iyi bildiğiniz bir şeyi sormak istiyoruz.&rdquo; İmam (a.s), &ldquo;Ey Osman! Otur&rdquo; dedi. Sonra &ldquo;kimse dışarıya &ccedil;ıkmasın&rdquo; buyururak &ouml;fkeli bir halde ayağa kalktı.</p>\n\n<p>\n	Sonra, &ldquo;Ey Osman!&rdquo; buyurdu. Osman ayağa kalkarak; &ldquo;Buyurun Efendim.&rdquo; Dedi. İmam (a.s) ş&ouml;yle devam ettiler:</p>\n\n<p>\n	-Neden yanıma geldiğinizi s&ouml;yleyeyim mi?</p>\n\n<p>\n	Orada olanlar da:</p>\n\n<p>\n	-Buyurun, ey Resulullah&rsquo;ın evladı, dediler.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in geldiniz.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	-Evet, ey Resulullah&rsquo;ın oğlu, diye cevap verdiler.</p>\n\n<p>\n	Bu arada İmam Hasan Askeri (a.s)&rsquo;a &ccedil;ok benzeyen ay par&ccedil;ası gibi bir erkek &ccedil;ocuğu karşımızda g&ouml;rd&uuml;k. İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonra bu, sizin imaminiz ve benim halifemdir. Ona uyun ve dağılmayın; yoksa dininiz konusunda felakete uğrarsınız. Bilin ki, bug&uuml;nden sonra, artık onu g&ouml;rmeyeceksiniz. &Ouml;yleyse, Osman b. Said ondan size ne getirse kabul edin. O sizin İmamınızın naibi ve&nbsp; vekilidir.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<h3>\n	Osman b. Said&rsquo;ın Hz. Mehdi (a.s)&rsquo;ın Doğumu İ&ccedil;in Yemek Vermekle G&ouml;revlendirilmesi</h3>\n\n<p>\n	Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i &ccedil;ağırttı. Ona kurban kesmesini emretti. Şeyh Saduk bu konuyu ş&ouml;yle beyan ediyor: Ebu Cafer Muhammed b. Osman Amri ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Zaman (a.s) d&uuml;nyaya geldiği zaman İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Osman b. Said&rsquo;in peşine birisini g&ouml;nderin.&rdquo; Biri Osman b. Said&rsquo;i &ccedil;ağırmaya gitti. O gelince, İmam Hasan Askeri (a.s) ş&ouml;yle buyurdular: 10 bin rıtl ekmek ve 10 bin rıtl et al ve onları dağıt (Ravi diyor ki: Zannediyorum, Beni Haşim&rsquo;e dağıt diye, buyurdular) ve Hz. Mehdi (a.s)&rsquo;ın d&uuml;nyaya geldiği i&ccedil;in bir&ccedil;ok koyun kes.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Bu olay Osman b. Said&rsquo;in İmam Hasan Askeri (a.s)&rsquo;ın yanındaki mevkiini g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bir taraftan Hz. Mehdi (a.s)&rsquo;ın doğumunun gizli kalması ve d&uuml;şmanların doğumundan haberdar olmaması, &ouml;te yandan da bazı &ouml;zel şahısların ş&uuml;phe ve teredd&uuml;tte kalmaması bundan haberi olması gerekiyordu. İşte b&ouml;yle zor bir vazife Osman b. Said&rsquo;in &uuml;zerine bırakılıyordu.</p>\n\n<h3>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan Sonraki İmamı Bazı &Ouml;zellikleri İle Tanıtması</h3>\n\n<p>\n	Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Ben ve Şeyh Ebu Amr (Osman b. Said) Ahmed b. İshak&rsquo;ın yanına gittik. Ahmed b. İshak, bana işaret edip Şeyh&rsquo;den İmam Hasan Askeri(a.s)&rsquo;da sonraki İmamı sormamı istedi. Ben ona dedim ki:</p>\n\n<p>\n	&ldquo;Ey Ebu Amr, ben ş&uuml;phe etmediğim bir şey hakkında senden soru sormak istiyorum. &Ccedil;&uuml;nk&uuml; ben, d&uuml;nyanın kıyametten 40 g&uuml;n &ouml;ncesine kadar hi&ccedil;bir zaman h&uuml;ccetsiz kalmayacağı inancındayım. O g&uuml;n geldiğinde h&uuml;ccet gidecek ve t&ouml;vbe yolu kapanacaktır.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> Ama ben yakinimin artmasını istiyorum. Hz. İbrahim (a.s) Rabbinden ona &ouml;l&uuml;leri nasıl dirilttiğini g&ouml;stermesini istedi. Allah-u Teala, &ldquo;İman getirmedin mi?&rdquo; diye buyurdu. O da iman getirmişim ama kalbimın mutmain olması i&ccedil;in (senden bunu istedim) dedi.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Ahmed b. İshak sizin hakkınızda bana şu hadisi nakletmiştir ki: İmam Ali Naki (a.s)&rsquo;dan, &ldquo;Kiminle muamele edeyim? Dinin h&uuml;k&uuml;mleri kimden &ouml;ğreneyim? Kimin s&ouml;z&uuml;n&uuml; kabul edeyim?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Amri benim g&uuml;vendiğim kimsedir; sana neyi naklederse benden naklediyor ve sana ne s&ouml;ylese benden taraf s&ouml;yl&uuml;yordur. Onu dinle ve ona itaat et. &Ccedil;&uuml;nk&uuml; o g&uuml;venilir ve emindir.&rdquo;</p>\n\n<p>\n	Yine, Ahmed b. İshak bana nakletmiştir ki: Aynı soruyu İmam Hasan Asker (a.s)&rsquo;dan sordum. O da ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Amri ve oğlu g&uuml;venilir kimselerdirler. Sana ne ulaştırsalar bendendir, ne s&ouml;yleseler bendendir. Onları dinle ve onlara itaat et. &Ccedil;&uuml;nk&uuml; onlar g&uuml;venilir ve emindirler.&rdquo;</p>\n\n<p>\n	İşte iki İmam (a.s) sizin hakkınızda bunları buyurmuşlar.</p>\n\n<p>\n	Bu s&ouml;zlerim &uuml;zerine Ebu Amr secdeye d&uuml;ş&uuml;p Allah&rsquo;a ş&uuml;kretti ve sevin&ccedil; g&ouml;zyaşları g&ouml;zlerinden akmaya başladı. Sonra, sorunu sor&rdquo; dedi. &ldquo;Siz İmam Hasan Askeri (a.s)&rsquo;ın halifesini g&ouml;rd&uuml;n&uuml;z m&uuml;?&rdquo; dedim</p>\n\n<p>\n	&ldquo;Evet, Allah&rsquo;a andolsun ki g&ouml;rd&uuml;m&rdquo; diye cevap verdi: Sonra ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Bir mesele daha kaldı.&rdquo; dedim. &ldquo;S&ouml;yle&rdquo; dedi. Ben de, &ldquo;Onun adı nedir?&rdquo; diye sordum. Şu cevabı verdi: &ldquo;Bu soruyu sormanız size haramdır. Ben bunu kendimden s&ouml;ylemiyorum. &Ccedil;&uuml;nk&uuml; kendi tarafımdan bir şeyi helal ya da haram edemem. Bu, İmam&rsquo;ın s&ouml;z&uuml;d&uuml;r. &Ccedil;&uuml;nk&uuml; bu konu Sultana (Abbası Halifesi M&uuml;temid) ş&ouml;yle ulaştırılmıştır: İmam Hasan Askeri (a.s) &ccedil;ocuğu olmadan vefat etti; Bunun &uuml;zerine Onun mirası b&ouml;l&uuml;şt&uuml;r&uuml;ld&uuml;; hakkı olmayan şahıs (Cafer-i Kezzab) onu alıp yedi; ailesi dağıldı; kimse onlarla tanışmak ya da onlara bir şey ulaştırmaya cesaret edemez hale geldi. Onun ismi dillere d&uuml;şerse takip ederler. Allah&rsquo;tan korkun ve bu işten vazge&ccedil;in&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bu hadiste şu hususlar dikkat &ccedil;ekiyor: Şiilera d&uuml;şmanın korkusundan İmam (a.s)&rsquo;ın adını s&ouml;yleyemiyorlar, İmam Hasan Askeri (a.s)&rsquo;dan kalan malları Cafer-i Kezzab sahipleniyor ve Hz. Mehdi (a.s) bazı maslahatlardan dolayı g&ouml;r&uuml;nm&uuml;yor. Ayrıca bu hadiste ayrıca, Osman b. Said&rsquo;le ilgili &uuml;&ccedil; &ouml;nemli noktaya işaret edilmiştir:</p>\n\n<p>\n	a) Osman b. Said iki İmam (a.s) tarafından teyid edilmiş ve emin olarak tanıtılmıştır.</p>\n\n<p>\n	b) Osman b. Said&rsquo;in &ccedil;ok m&uuml;tevazı olduğu g&ouml;r&uuml;l&uuml;yor. &Ccedil;&uuml;nk&uuml; iki İmamın kendisini teyid edip, ondan razı oluğunu duyunca ş&uuml;k&uuml;r secdesine kapanıyor, sevin&ccedil; g&ouml;zyaşları d&ouml;k&uuml;yor ve asla tekebb&uuml;re kapılmıyor.</p>\n\n<p>\n	c) İmam (a.s)&rsquo;a itaat ettiğini ilan ediyor. Ravi, Hz. Mehdi (a.s)&rsquo;ın adını sorduğunda: &ldquo;Haramdır. Ben bunu kendi yanımdan demiyorum. &Ccedil;&uuml;nk&uuml; ben bir şeyi helal ya da haram edemem. Bu İmam (a.s)&rsquo;ın emridir.&rdquo; diye cevap veriyor.</p>\n\n<p>\n	Belki de bu &ouml;zelliklerinden dolayıdır ki, başka takvalı ve b&uuml;y&uuml;k insanlar olmasına rağmen, o, İmam (a.s)&rsquo;ın vekili olma iftiharına ulaşmıştır.</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yledir: Hamdan Kallasi ş&ouml;yle diyor: &ldquo;Amri&rsquo;ye, İmam Hasan Askeri (a.s) vefat etti&rdquo; dediğimde ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;O vefat etti, ama aranızda birisi vardır ki o, İmam Hasan Askeri (a.s)&rsquo;ın halifesidir.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<h3>\n	Osman b. Said: İmam Hasan Askeri (a.s)&rsquo;ın Vekillerinin Başkanı</h3>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın yazdığı en uzun mektup, İshak b. İsmail Nişaburi&rsquo;ye yazdığı mektuptur. Bu mektup değerli ahlaki &ouml;ğ&uuml;tlerle doludur. Keşşi&rsquo;ni rivayetine g&ouml;re, Osman b. Said 11. İmam (a.s)&rsquo;ın zamanından bu yana vekillerin başkanı idi. Yani Şiilerin vekilleri vesilesiyle g&ouml;nderdikleri paraların hepsi Osman b. Said&rsquo;e teslim ediliyordu, o da bunları İmam (a.s)&rsquo;a ulaştırıyordu.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Mektubun bir yerinde ş&ouml;yle yazılıdır: &ldquo;Osman b. Said Amri&rsquo;yi (r.a) g&ouml;rmeden şehirden dışarı &ccedil;ıkma. Bizim de selamımızı ona ulaştır. O, emin ve g&uuml;venilirdir. Bize herkesten yakın olan odur. &Ccedil;eşitli b&ouml;lgelerden her ne kadar mal gelirse sonunda onun eline yetişir, o da bize ulaştırır.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın, Osman b. Said&rsquo;i, İmam Zaman (a.s)&rsquo;ın Vekili Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Ubeydullah b. Abdullah Esedabadi &ldquo;Mukanna&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Hasan Askeri (a.s), Ebu Muhammed Osman b. Said Amri&rsquo;yi kendi zamanında Şiilerle kendisi arasında aracı olması i&ccedil;in vekil tayin etti. &Ouml;l&uuml;m&uuml; yaklaştığı zaman, Osman b. Said&rsquo;e, Şiileri toplamasını emretti. Şiiler toplandığı zaman, oğlu Hz. Mehdi (a.s)&rsquo;ı kendi halifesi ve Ebu Muhammed Osman b. Said&rsquo;i ise Hz. Mehdi (a.s)&rsquo;ın vekili olarak tanıttı ve, &ldquo;Kimin bir ihtiyacı olursa Osman b. Said&rsquo;e başvursun; nasıl ki benim zamanımda da ona başvuruyordunuz.&rdquo; Buyurdu ve ailesini ona emanet etti.&rdquo;</p>\n\n<h3>\n	Osman b. Said&rsquo;in, İmam Hasan Askeri (a.s)&rsquo;ın&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kefen ve Defin Merasimini &Uuml;stlenmesi</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) H.K. 260 yılının Rebiulevvel ayının 1. g&uuml;n&uuml; hastalandı. Hastalığı g&uuml;n ge&ccedil;tik&ccedil;e şiddetleniyordu. Sonunda Reb-ul evvel ayının 8. g&uuml;n&uuml;, 28 yaşındayken d&uuml;nyadan g&ouml;&ccedil;t&uuml;.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	İmam (a.s) tabii &ouml;l&uuml;mle mi vefat etti, yoksa şehid mi oldu, bu konuda g&ouml;r&uuml;ş ayrılığı vardır.</p>\n\n<p>\n	Hadisler ve tarihi kaynaklar, İmam (a.s)&rsquo;ın şehid olduğunu g&ouml;stermektedir. Bunu yeri geldiği zaman geniş&ccedil;e ele almak gerekir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın şehadeti Samerra&rsquo;da duyulduğunda, şehir mateme boğuldu. Halk cenaze merasimine katılmak i&ccedil;in adeta yarışa girmişlerdi. O g&uuml;n kıyamete kopmuş gibiydi. Beni Haşim, kadılar, katipler ve diğerleri cenaze merasimi i&ccedil;in hazırlanmışlardı.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Osman b. Said, İmam (a.s)&rsquo;ın gusl&uuml;nde hazırdı. Kefen, hunut ve defin işlerini şahsen kendisi yapmıştır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Şeyh&rsquo;in ibaresinden anlaşılan, Osman b. Said&rsquo;in gus&uuml;l vermediğidir. &Ccedil;&uuml;nk&uuml; o ş&ouml;yle diyor: &ldquo;İmam (a.s)&rsquo;ın gusl&uuml;nde Osman b. Said de vardı.&rdquo;</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gusl&uuml;n&uuml; kimin verdiği konusunda Hz. Mehdi (a.s)&rsquo;ın kendilerinin gus&uuml;l verdiği ve Osman b. Said&rsquo;in de orada bulunduğunu s&ouml;yleyebiliriz.</p>\n\n<p>\n	Hz. Mehdi (a.s), aralarında Osman b. Said&rsquo;in de bulunduğu bir grupla, babası (a.s)&rsquo;ın cenazesine namaz kıldı. Cenaze odadan dışarı &ccedil;ıkarıldı ve halkın huzurunda namaz yeniden kılındı.</p>\n\n<h3>\n	Osman b. Said ve Onun İmam Zaman (a.s) Tarfindan Naip olması</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i, 260 H.K. yılında (Şiilerden 40 kişinin, ondan (a.s) sonra kimin İmam olacağı konusunun sorulacağı mecliste) onun İmam Mehdi (a.s)&rsquo;ın Naibi olarak taıtmıştır. Aynı şekilde İmam Mehdi (a.s), Osman b. Said&rsquo;in vekaletini Kum heyetinin yanında işaret etmiş ve onları Osman b. Said&rsquo;in yanına g&ouml;ndermişti.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	1- Bu, Hz. Bakiyyetullah&#39;dan, Osman bin Said-i Amr&icirc; ve oğlu Muhammed bin Osman&#39;a (r.a) g&ouml;nderilen tevkidir. Sa&#39;d bin Abdullah (r.z) onu rivayet etmiştir. Şeyh Ebu Cafer (r.a) mektubun Sa&#39;d bin Abdullah&#39;ın hattıyla kaydediliğini s&ouml;ylemiştir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> Mektup ş&ouml;yledir:</p>\n\n<p>\n	Allah Teala sizi kendi itaatine muvaffak, dininde sabit ve rızasıya mesut kılsın.</p>\n\n<p>\n	Meysem&icirc;&#39;nin<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> Muhtar&#39;dan ve onun Hasan Askeri (a.s)&#39;ın Cafer bin Ali&#39;den başka halefi olmadığına dair ihticaclarıyla ilgili size verdiği haberler bana ulaştı, yazdığınız t&uuml;m şeyleri ve halkın onun hakkındaki s&ouml;zlerini anladım.</p>\n\n<p>\n	Ben basiretten sonra k&ouml;rl&uuml;kten, hidayetten sonra sapıklıktan ve tehlikeli amel ve fitnelerden Allah&#39;a sığınıyorum. Allah Teala buyuruyor ki: &quot;Elif Lam Mim İnsanlar yalnızca iman ettik diyerek sınanmadan bırakılverileceklerini mi sandılar.&quot; (Ankebut/2)</p>\n\n<p>\n	Bu insanlar nasıl fitneye d&uuml;ş&uuml;yor, hayranlık i&ccedil;erisinde dolaşıp duruyor, sağ ve solu tutuyorlar? Bunlar dinlerini mi par&ccedil;alamışlar, yoksa teredd&uuml;de mi kapılmışlar, yoksa hakka karşı inat mı ediyorlar, yoksa doğru rivayetlerin ve sahih hadislerin getirdiği (a&ccedil;ıkladığı) şeyden mi haberleri yoktur? Veya haberleri var da kendilerini bilmezliğe mi vuruyorlar?</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml;n, Allah&#39;ın zahir veya gizli h&uuml;ccetinden boş kalmayacağını bilmiyorlar mı?</p>\n\n<p>\n	Acaba Peygamber&#39;den sonra imamların birbirinin ardınca sırasıyla geldiğini ve imametin Allah&#39;ın emriyle &ouml;nceki imama (Hz. Hasan Askeri&#39;ye) ulaştığını, o da &ouml;nceki babalarının mevkisinde oturup halkı hakka ve doğru yola hidayet ettiğini bilmiyorlar mı?</p>\n\n<p>\n	O, aydınlatıcı bir nur, ışık sa&ccedil;an bir yıldız, parlayan bir aydı. Allah Teala kendi katında olanı onun i&ccedil;in se&ccedil;ti (onu kendi rahmetine g&ouml;t&uuml;rd&uuml;). O da babalarının tuttuğu yolu tuttu, kendisinden alınan ahd &uuml;zere onların ayaklarının yerine ayak bastı, ona tavsiye edilen vasiyet &uuml;zere bir vasiye (Hazretin kendisine) vasiyet etti, Allah (c.c) o vasiyi, bir m&uuml;ddete kadar kendi emriyle sakladı, kendi takdiri gereği meşiyyetiyle onun yerini gizli tuttu. Onun imamet mevkisi bizim aramızdadır, onun fazileti bizim i&ccedil;indir. Eğer Allah (c.c), ondan menettiği şeyi ona izin verir ve gizli kalmasındaki h&uuml;km&uuml;n&uuml; ondan kaldırırsa, hakkı en g&uuml;zel bi&ccedil;imde, en a&ccedil;ık delille ve en net nişaneyle onlara g&ouml;sterir, zuhur ederek, h&uuml;ccet ve delilini ikame eder. Ama Allah&#39;ın takdiri mağlup olmaz, iradesi reddedilmez ve tevfikinden ileri ge&ccedil;ilmez.</p>\n\n<p>\n	&Ouml;yleyse heva ve hevese uymayı terketmelidirler, durdukları esas &uuml;zere durmalıdırlar; onlardan gizletilen şey hususunda araştırmaya kalkışmasınlar ki g&uuml;naha d&uuml;şerler; Allah&#39;ın (c.c) sırrını keşfetmeye koyulmasınlar ki pişman olurlar. Bilmelidirler ki, hak bizimledir ve bizim aramızdadır. Bizden başka bu s&ouml;z&uuml; s&ouml;yleyen yalancı ve iftiracıdır. Bizden başka bunu iddia eden sapık ve azgındır. Bizden bu c&uuml;mleyle yetinsinler, tefsirini istemesinle bu kinayeye kanaat etsinler, tasrih peşice gitmesinler. Allah&#39;ın izniyle bu kinaye onlar i&ccedil;in yeterlidir.</p>\n\n<h3>\n	Hz. Mehdi (a.s)&rsquo;ın Osman&nbsp; b. Said&rsquo;in İftaharına Mektuplar (Tevkiat) Yollaması</h3>\n\n<p>\n	1- Şeyh Sadık &ldquo;Kemal-ud Din&rdquo;de ş&ouml;yle yazıyor: &ldquo;Bu Mektup Osman b. Said ve oğlunun iftiharına, Hz. Mehdi (a.s) tarafıdan yazılmıştır. Bu mektubu Saad b. Abdullah Eş&rsquo;ari nakletmiştir. Şeyh Ebu Abdullah Cafer (a.s) ş&ouml;yle diyor: &ldquo;Ben onu Saad b. Abdullah Eşari&rsquo;nin hattıyla g&ouml;rdum Mektup şudur.</p>\n\n<p>\n	&ldquo;Allah, siz ikinizi kulluğunda muvaffak ve mukaddes dininin &uuml;zerinde sabit kılsın. Sizi, onuhoşnuluğuna sebep olan şeyle mutlu etsin. S&ouml;ylemiş olduğunuz &ldquo;Meysemi&rdquo;, &ldquo;Muhtar&rdquo;dan ve onun birisiyle g&ouml;r&uuml;şmesi bize yetişti. O (bu g&ouml;r&uuml;şmede), babam İmam Hasan Askeri(a.s)&rsquo;ın Cafer b. Ali (Yalancı Cafer) den başka halifesi olmadığına delil getriyormuş. Be, onun hakkında dostlarınızı haber verdikleri şeyden ona yazdığınız mektubun anlamından haberimiz var. Ben aydınlıktan sonra k&ouml;rl&uuml;kten, hidayetten sonra delalaetten ve k&ouml;t&uuml; amllerin akibetinden, tehlikeli fitnelerden Allah&rsquo;a sığınırım. Allah Teala ş&ouml;yle buyuryor: &ldquo;...........................................&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Avarelik vadisinde fitneye d&uuml;şm&uuml;ş, nasıl y&uuml;r&uuml;yebilir? Onlar sağa, sola saparlar. Dininzden y&uuml;zm&uuml; &ccedil;ervirdiniz yoksa d&uuml;n&uuml;n&uuml;zde ş&uuml;pheye mi d&uuml;şt&uuml;n&uuml;z? Haklamı uğraşıyorlar yoksa doğru ve sahih Hadislerden haberleri mi yoktur? Yoksa biliyorlar ama kendilerini bilmemezliğe mi vuruyorlar?</p>\n\n<p>\n	D&uuml;nyanın hi&ccedil; bir zaman ister a&ccedil;ıkta ve aşikar, isterse gizli ve gaipte olsun h&uuml;ccetsiz kalmayacağını bilmiyorlar mı? İmamlarının, Resulullah (s.a.a)&rsquo;den sonra d&uuml;zenli olarak birbirlerinin ardından gelip gittiklerinin bilmiyorlar mı? Ve sıra bir &ouml;nceki İmam -Yani İmam Hasan Askeri (a.s)&rsquo;a- geldi. O, Allah&rsquo;ın ermiyle bu makama se&ccedil;ildi. Babalarının yerine oturdu ve halka hak ve doğru yolu g&ouml;sterdi. O&rsquo;da, babalarının yolundan adım adım y&uuml;r&uuml;d&uuml;, sonunda İmamet ahdini halifesine teslim etti. Allah, onun halifesini g&ouml;zlerden saklı kıldı, yerini gizledi. Bu Allah&rsquo;ın kesin kazasında yazılış ve kesin olan ilahi taktirin isteği &uuml;zerine olmuştur. Ve şimdi onun konumu bizimlerdir. İlmi ve fazileti bizim ihtiyarımızdadır. Eğer Allah izin verirse men eder ve sabit kıldığı şeyi (gaybeti) giderir. Hakkı en g&uuml;zel ve en a&ccedil;ık şekliyel sunar ve kendisini perdenin arkasından &ccedil;ıkarır, ve h&uuml;ccetini uygylar. Ama ilahi tektir yenilmez, iradesi ş&uuml;phe g&ouml;t&uuml;rmez ve onun isteğinin &ouml;n&uuml;ne ge&ccedil;imez. Nefislerinin isteklerinden vazge&ccedil;ip, itikatlarının -zerinde sağlam durmaları gerekir. G&ouml;zlerinden gizlenen şey hakkında araştırma yapmasınalr. Yoklda g&uuml;naha d&uuml;şerler. Pişman olamamk i&ccedil;in Allah&rsquo;ın sakladığı şeyin &uuml;zerinde perdeyi kaldırmasınlar.</p>\n\n<p>\n	Onalr, hakkın bizimle ve biz masum ailede olduğunu biliyorlar. Bizden başka kimse yalacıların dışında bunu bilmiyor ve Allah&rsquo;a iftira etmiştir.</p>\n\n<p>\n	2- İmam Zaman (a.s)&rsquo;ın kendi m&uuml;barek yazısıyla Osman b. Said-i Amri&rsquo;nin eline ulaşan mektuplardan bir diğeri, gaybet konusunda her t&uuml;rl&uuml; şek ve ş&uuml;pheyi silip atan, bizleri doğru yolda y&uuml;r&uuml;meye, sağa sola sapmamaya davet eden mektuptur.</p>\n\n<p>\n	Allame Meclisi, &ldquo;İhticac&rdquo; kitabından, Şeyh Ebu Amr-i Amiri&rsquo;den (r.a) ş&ouml;yle naklediyor: &ldquo;İbn-i Ebi Ganim-i Kazvini ve Şiilerden bir grup, İmam Hasan Askeri (a.s)&rsquo;ın oğlu konusunda tartıştılar. İbn-i Ebi Ganim, İmam (a.s)&rsquo;ın d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml; ve evladı olmadığı g&ouml;r&uuml;ş&uuml;nde idi. Şiiler bu konuda bir mektup yazıp, Ebu Amr aracılığıyla İmam Zaman (a.s)&rsquo;a g&ouml;nderdiler.</p>\n\n<p>\n	İmam Zaman (a.s), onların mektuplarının cevabını kendi m&uuml;barek el yazısıyla ş&ouml;yle yazdılar:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah bizi ve sizi fitnelerden korusun. Bize ve size yakim ruhunu inayet etsin. Bizi ve sizi k&ouml;t&uuml; sondan ve k&ouml;t&uuml; d&ouml;n&uuml;şten hıfzetsin.</p>\n\n<p>\n	Bir grubun dinlerinde ş&uuml;pheye d&uuml;şt&uuml;kleri bize ulaştı. Sahipleri konusunda teredd&uuml;de d&uuml;şm&uuml;şler. Bu haber bizi &ccedil;ok &uuml;zd&uuml;. Bizim bu &uuml;z&uuml;nt&uuml;m&uuml;z teess&uuml;f&uuml;m&uuml;z, sizin i&ccedil;indir, kendimiz i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah bizimledir ve o&rsquo;ndan başaksına ihtiyacımız yoktur. Hak bizimledir. Kimsenin bizden uzaklaşması bizi yalnızlığa itmez. Biz Allah&rsquo;ın yapıtlarıyız, diğer insanlarsa bizim varlığımızın bereketiyle meydana gelmişlerdir. Sizlere ne oluyor, dalalet vadisinde bocalayıp duruyorusunuz? Allah Tebarek Teala&rsquo;nın ş&ouml;yle buyurduğunu duymadınız mı? &ldquo;Ey iman edenler, Allah&rsquo;a itaat edin, Peygamber&rsquo;e ve i&ccedil;inizdeki Emir sahiplerine de itaat edin.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ge&ccedil;miş İmamlar ve onların halefi hakkında size ulaşan hadislerden haberiniz yok mu? İmamlarınız i&ccedil;in nasıl bir yazgının yazıldığını bilmiyor musunuz? Daha &ouml;nce bunlar size ulaşmadı mı? Allah&rsquo;ın sizin doğru yolu i&ccedil;in ne gibi meşaleler yaktığını, sizin i&ccedil;in nasıl sığınaklar &ouml;ng&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;yor musunuz? Ebu-l Beşer Adem&rsquo;den, bir &ouml;nceki İmama (İmam Hasan Askeri (a.s)&rsquo;a) kadar ne zaman bir bayrak kaybolduysa, bir başka bayrak dikdi; ne zaman bir yıldız kaydıysa, yerine bir başkası doğdu.</p>\n\n<p>\n	Babamın vefat etmesiyle Allah&rsquo;ın, kendi dinini batıl edeceğini ve kullarıyla arasındaki bağı keseceğini mi sandınız?! Hayır, hi&ccedil;bir zaman b&ouml;yle bir şey olmamıştır ve kıyamete kadar da olmayacaktır. Ve sonunda, hoşlanmasanız da, Allah&rsquo;ın iradesi ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Babam, babalarının yolunda y&uuml;r&uuml;d&uuml; ve sonunda saadetli bir şekilde bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Ama onun ilmi bizim yanımızdadır, vasiyeti bizdedir, ahlakı ve halifeliği bizdedir. Zalimlerin dışında kimse bu makamda bizimle &ccedil;ekişmemiştir. Kafir ve mulhitlerin dışında bizden başka kimse bu iddiayı etmez.</p>\n\n<p>\n	Allah&rsquo;ın iradesi olmasaydı -ki O&rsquo;nun işi hi&ccedil; bir zaman mağlup olmaz ve sırrı a&ccedil;ığa &ccedil;ıkmaz- hakkımızı aşik&acirc;r eder, kalplerinizi aydınlatır, her t&uuml;rl&uuml; şek ve ş&uuml;pheyi kalplerinizden silerdi. Ama O&rsquo;nun istediği olacaktır. Her ecelin bir kitabı vardır. (Her şey Levh-i Mahfuz&rsquo;da yazılıdır.)</p>\n\n<p>\n	&Ouml;yleyse Allah&rsquo;tan korkun, O&rsquo;na teslim olun. İşleri bize bırakın, bize getirir ki, emrolunduğumuz şekilde, size emir verelim. Sizden gizlenen şeyin &uuml;zerini a&ccedil;maya &ccedil;alışmayın. Doğru yoldan sapıp eğri yola gitmeyin. Bize karşı olan sevginizide Peygaberi-i Ekrem(s.a.v)&rsquo;in a&ccedil;ık s&uuml;nneti esası &uuml;zerine hareket edin, ifrat ve tefrite d&uuml;şmeyin. B&ouml;ylece ben sizin hayrınıza olanı s&ouml;yledim. Allah bana ve size şahittir.</p>\n\n<p>\n	Sizin ıslah ve hidayetinize olan ilgimiz ve size olan muhabbetimiz olmasaydı, sizden y&uuml;z &ccedil;evirir, vazifemiz olan sapmış azıtmış zalimlerle savaşırdık. Rabbiyle m&uuml;cadele eden zalim tağut yersiz iddialar etmiş itaati farz olan İmamını inkar etmiştir. Halbuki bende Peygamber-i Ekrem (s.a.v)&rsquo;e bir benzerlik vardır ve o ilahi &ouml;rneğe g&uuml;zel bir şekilde ittiba etmekteyim. Ama cahil, cehaletinin peşinden giderek u&ccedil;uruma yuvarlandı. Kafirler &ccedil;ok yakında &ouml;l&uuml;ms&uuml;z d&uuml;nya kiminmiş bilecekler. Allah bizi ve sizleri, rahmetiyle tehlikelerden, belalardan ve k&ouml;t&uuml;l&uuml;klerden korusun. O rahmetin velisidir. İstediği her şeye g&uuml;c&uuml; yeter. O, sizin ve bizim velimiz ve koruyucumuzdur. Allah&rsquo;ın selam, rahmet ve berektleri b&uuml;t&uuml;n vasilere ve m&uuml;minlere olsun.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Yalancı Caferı Rezil Etmekteki Rol&uuml;</h2>\n\n<p>\n	Bilindiği &uuml;zere Cafer, İmam Hadi (a.s)&rsquo;ın oğlu ve İmam Askeri (a.s)&rsquo;ın kardeşidir. İmam Hasan Askeri (a.s) şehid olduktan sonra İmam (a.s)&rsquo;ın oğlu ve halifesi olduğunu bilmesine rağmen -yalan yere- imamlık iddiasında bulundu. O, İmam Hasan Askeri (a.s)&rsquo;ın g&ouml;r&uuml;n&uuml;rde şer&rsquo;i bir varisi ve halifesi olmadığını g&ouml;r&uuml;nce, fırsatı ganimet bilip İmamet ve Velayet makamına sahip olmak ve İmam Hasan Askeri (a.s)&rsquo;ın mallarını ele ge&ccedil;irmek i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	Bunu ispat edebilmek i&ccedil;in de, İmam (a.s)&rsquo;ın şehadetinden sonra, halk cenazeyi evden &ccedil;ıkarmadan &ouml;nce Cafer kapının &ouml;n&uuml;nde durup kardeşinin şehadeti dolayısıyla&nbsp; başsağlığı dileyip, kendisinin imametlığını tebrik edenlere cevap veriyordu.</p>\n\n<p>\n	Şiiler, yalancı Cafer&rsquo;in, yalan yere imamet iddiasında bulunduğunu, İmam Hasan Askeri(a.s)&rsquo;ın şer&rsquo;i varisini inkar ettiğini, İmam (a.s)&rsquo;dan geriye kalan mallara el koymaya &ccedil;alıştığını ve Abbasilerin de onu desteklediğini g&ouml;r&uuml;nce, Osman b. Said&rsquo;in yanına gidip, Cafer olayının a&ccedil;ıklığa kavuşturulması ve onun halkın inancını bozmasına m&uuml;saade edilmemesi İmam-ı Zaman (a.s)&rsquo;dan i&ccedil;in bir mektup getirip, onu rezil etmesini istediler.</p>\n\n<p>\n	Olay şundan ibaretti: Cafer, İmam Mehdi (a.s)&rsquo;ın Şiilerinden birine bir mektup yazdı. Mektupta ş&ouml;yle diyordu: &ldquo;Kardeşimden sonra İmam benim. Helal- haram ilmi ve b&uuml;t&uuml;n ilimler benim yanımdadır.&rdquo; Mektup o şahsın eline ulaşınca rahatasız olup ve orada yazılanlardan ş&uuml;pheye d&uuml;ş&uuml;yor. Bu y&uuml;zden&nbsp; mektubu Ahmed b. İshak-ı Eş&rsquo;ari&rsquo;nin yanına g&ouml;t&uuml;r&uuml;yor. &Ccedil;&uuml;nk&uuml; o, İmam Hasan Askeri (a.s)&rsquo;ın has ashabından ve yakın dostlarındandı. Meseleyi ona anlatıyor. Ahmed b. İshak da bu mektubu, kendi yazdığı mektubun i&ccedil;ine koyup Osman b. Said&rsquo;in vasıtasıyla İmam-ı Zaman (a.s)&rsquo;a g&ouml;nderiyor. İmam Ahmed b. İshak&rsquo;a bir mektup yazıyor. Mektup &ccedil;ok sert bir dille yazılmış ve g&uuml;&ccedil;l&uuml; delillerle Cafer&rsquo;in İmametini reddediyor.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu mektubun bir kısmını Tabersi&rsquo;nin el- İhticac&rsquo;ından naklediyoruz:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah seni doğru yolda payidar kılsın. G&ouml;ndermiş olduğun mektubun ve i&ccedil;ine koyduğun &ouml;teki mektup bana ulaştı. İ&ccedil;indeki bazı yanlışlara rağmen mektubun t&uuml;m i&ccedil;eriğinden haberdar oldum. Eğer ona dikkatle baksaydın benim anladığım şeyi sen de anlardın.</p>\n\n<p>\n	Allah&rsquo;a yalan isnad edip, imamet iddiasında bulunan o fasid (Cafer-i Kezzab), bilmiyorum neyine g&uuml;venerek bu işe yeltendi? Eğer fıkıh ve dinin h&uuml;k&uuml;mlerindeki bilgisine g&uuml;veniysa, Allah&rsquo;a and olsun o, helal ile haramı birbirinden ayıramaz ve doğruyla yalnış arasındaki farkı bilemez. Eğer ilmiyle &ouml;v&uuml;n&uuml;yorsa, ger&ccedil;ek şu ki o, hakla batılı, muhkem ayetlerle m&uuml;teşabih ayetleri birbirlerinden ayıramaz. O, namazın vakitleri ve erkanın dahi bilmez. Eğer takvasına g&uuml;veniyorsa, Allah şahittir, sihirbazlığı &ouml;ğrenmek i&ccedil;in 40 g&uuml;n namazını terketti. Bunu belki siz de biliyorsunuz. Onun şarap kaplarını herkes g&ouml;rm&uuml;şt&uuml;r.&rdquo;</p>\n\n<p>\n	B&uuml;t&uuml;n bunların yanı sıra onun Allah&rsquo;ın emir ve yasaklarına isyanı herkesin bildiği bir şeydir. İddiası mucizeyi gerektirmektedir. Mucizesini getirip g&ouml;stersin. H&uuml;cceti varsa getirsin; delili varsa s&ouml;ylesin.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Faaliyetlerinin Merkezi: Bağdat</h2>\n\n<p>\n	İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, ilk vekil, İmam Mehdi (a.s)&rsquo;ın emriyle Bağdat&rsquo;a gitti. Bağdat, d&uuml;şmanın g&ouml;z&uuml;nden uzaktı ve Samerra&rsquo;daki baskı orada yoktu. Osman b. Said, &uuml;zerine d&uuml;şen ağır vazifeyi orada en g&uuml;zel şekliyle yerine getirebilirdi.</p>\n\n<h2>\n	Osman b. Said&rsquo;in Naipliğinin Halkın İ&ccedil;inde Sabitleştirilmesi</h2>\n\n<p>\n	Osman b. Said&rsquo;in, &ouml;mr&uuml;n&uuml; ihlaslı bir şekilde 10. ve 11. İmam&rsquo;a hizmette ge&ccedil;irmesi ve her iki İmam&rsquo;ın nezdinde y&uuml;ksek bir mevkiye sahip olması, onun vekillik ve doğruluğunda hi&ccedil;bir ş&uuml;pheye yer bırakmıyor. &Ouml;zellikle, İmam Hasan Askeri (a.s)&rsquo;ın m&uuml;barek &ouml;m&uuml;rlerinin son g&uuml;nlerinde Osman b. Said&rsquo;in İmam (a.s)&rsquo;ın bakıcılığını yapmış, gusl&uuml;nde bulunmuş ve İmam (a.s)&rsquo;ı kefenleyip defnetmiş olması onun İmam-ı Zaman (a.s)&rsquo;ın ger&ccedil;ek naibi olduğunu kesin bir şekilde ortaya koymaktadır. Onun bu se&ccedil;kin konumu, has Şiilerin, mucize istemeden Ondan itaat edip, emirlerini yerine getirmelerine sebep olmuştu. Ama, şiilerin geneli Osman b. Said&rsquo;in konumundan haberleri yoktu ve İmam (a.s)&rsquo;ın gaybetinden sonra kime başvuracaklarını bilmiyorlardı. &Ouml;te yandan, devlet ve bazı fırsat&ccedil;ılar, İmam Hasan Askeri (a.s)&rsquo;ın halifesi olmadığı yolunda propaganda yapmışlardı. Bu nedenlerden dolayı Şiiler Osman b. Said&rsquo;e humus vermekten &ccedil;ekiniyorlardı ondan. Şiiler, 12. İmam (a.s)&rsquo;ın vekili olduğunu ispatlaması i&ccedil;in keramet istiyorlardı. Bu nedenle Osman b. Said, bazı zamanlar İmam (a.s)&rsquo;ın vasıtasıyla kerametler g&ouml;stererek. Bu şekilde İmam (a.s)&rsquo;ın vekili olduğunu ispat ediyordu. Bu konuda bazı hikayeler de nakledilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	1- Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo; adlı eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Muhammd b. Ali Esved (r.a.) diyor ki: Bir g&uuml;n kadının biri bana bir kumaş verdi ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Bunu Osman b. Said&rsquo;e ver.</p>\n\n<p>\n	Ben o kumaşı diğer bir&ccedil;ok kumaşla birlikte Osman b. Said&rsquo;e vermek &uuml;zere Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;m. Bağdat&rsquo;a ulaştığımda Osman b. Said onları Muhammed b. Abbas-ı Kummi&rsquo;ye vermemi s&ouml;yledi. Ben de o kadının verdiği kumaş dışında hepsini ona verdim.</p>\n\n<p>\n	Bir m&uuml;ddet sonra Osman b. Said bana haber yollayarak yaşlı kadının verdiği kumaşı istedi. Bunun &uuml;zerine, o kadının da İmam malı olarak bana bir kumaş verdiğini hatırlamdım. Onu aradım, ama bulamadım. Osman b. Said bana ş&ouml;yle dedi:</p>\n\n<p>\n	-&Uuml;z&uuml;lme onu yakında bulacaksın.</p>\n\n<p>\n	Sonra onu buldum. Oysa yanımdaki malların listesi Osman b. Saidi&rsquo;de yoktu.&rdquo;</p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar ş&ouml;yle diyor: &ldquo;Babam, Allah&rsquo;ın rahmetine kavuştuğu zaman bana bir miktar mal verdi ve bir alamet belirledi. Bu alametten Allah-u Teala&rsquo;dan başka kimsenin haberi yoktu. Sonra: &ldquo;Kim bu alameti s&ouml;ylerse malı ona verirsin.&rdquo; dedi.</p>\n\n<p>\n	Muhammed b. İbrahim b. Mehziyar daha sonra ş&ouml;yle diyor: &ldquo;Bağdat&rsquo;a gittim ve &ldquo;Han&rdquo; mahallesinde bir eve yerleştim. İkinci g&uuml;n biri gelip kapıyı &ccedil;aldı. Hizmet&ccedil;iye: &ldquo;Git bak kimdir&rdquo; dedim. Hizmet&ccedil;i de, &ldquo;Kapının &ouml;n&uuml;nde yaşlı birisi var&rdquo; dedi. Ben o yaşlı adama: &ldquo;Buyurun, i&ccedil;eri gelin&rdquo; dedim. O da gelip oturdu ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Ben Amri&rsquo;yim (Osman b. Said). Yanında olan mallar şunlardır. Onları bana teslim et.</p>\n\n<p>\n	Babam s&ouml;ylemiş olduğu alameti de s&ouml;yledi. Ben de malları ona teslim ettim.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<h2>\n	Birinci Vekilin Vefatı</h2>\n\n<p>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan sonra H. K. 264 ya da 265 yılında Bağdat&rsquo;ta vefat etti ve m&uuml;barek naaşı orada toprağa verildi. Kabri bug&uuml;ne kadar &ouml;nemli ziyaret yerlerinden birisi olmuştur.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<h2>\n	Hz. Mehdi (a.s)&rsquo;ın Birinci Vekil İ&ccedil;in Başsağlığı Mektubu Yollaması</h2>\n\n<p>\n	İmam Zaman (a.s)&rsquo;ın birinci naibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, Şiiler b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;ye boğuldular. İmam (a.s) da &ccedil;ok mahzun olmuş ve Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;a bir başsağlığı mektubu g&ouml;ndermişti. İmam (a.s) bu mektubunda, vazifesini eksiksiz yerine getirdiğinden dolayı Osman b. Said&rsquo;den tam anlamıyla razı olduğunu belirtip, onun i&ccedil;in Allah&rsquo;tan af ve mağfiret diliyorlar. Ayrıca onun olmayışından yalnızlık hissettiğini ve oğlunu onun yerine vekil se&ccedil;tiğini buyuruyordu bu mektupta. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;tan geldik, Allah&rsquo;a d&ouml;neceğiz. Allah&rsquo;ın emrine teslim ve ilahi kazaya razıyız. Baban saadetli bir şekilde yaşadı ve g&uuml;zel bir şekilde d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Allah ona rahmet etsin. Onu kendi dost ve velilerinin i&ccedil;ine katsın. O her zaman onların yolunda &ccedil;aba g&ouml;sterdi ve kendisini Allah&rsquo;a yaklaştıracak şeyler i&ccedil;in &ccedil;ok &ccedil;alıştı. Allah-u Teala onun y&uuml;z&uuml;n&uuml; ak etsin ve hatalarını bağışlasın.&rdquo;</p>\n\n<p>\n	Diğer bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah sana b&uuml;y&uuml;k m&uuml;kafat ve g&uuml;zel sabır versin. Biz ve siz bu olaydan dolayı gamlı ve &uuml;zg&uuml;n&uuml;z. Onun ayrılığından dolayı siz ve biz h&uuml;zne boğulduk. Allah onu sevindirsin. Ne mutlu ona ki, Allah ona senin gibi bir evlat vermiştir. Sen onun yerine ge&ccedil;ecek, vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret dile.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Bu mektuplara dikkat eden, onun İmam Zaman (a.s)&rsquo;ın yanındaki makamının ne kadar y&uuml;ce olduğunu anlar.</p>\n\n<h2>\n	Birinci Naib&rsquo;in Naklettiği Hadislerden Bir Ka&ccedil;ı.</h2>\n\n<p>\n	Osman b. Said&rsquo;in naiplik s&uuml;resinin &ccedil;ok az oluşu ve beş yıldan fazla s&uuml;rmemesi dikkate alınır, yine o d&ouml;nemdeki siyasi ve i&ccedil;timai durumlar ve gaybet d&ouml;neminin ilk zamanlarının &ouml;zellikleri g&ouml;z &ouml;n&uuml;nde tutulursa, zamanının &ccedil;oğunu bir yandan Şiileri İmam (a.s)&rsquo;ın gizli yaşadığına inandırmaya, &ouml;te yandan d&uuml;şmanları ve h&uuml;k&uuml;met memurlarını İmam (a.s)&rsquo;ı takip etmekten me&rsquo;yus edip caydırmaya &ccedil;alışmakla ge&ccedil;irdiğinden fazla hadis nakletme fırsatı bulamamıştır. Bu y&uuml;zden onun vasıtasıyla tevki ve hadisler azdır. Burada Birinci Naib&rsquo;ten nakledilen bazı hadisler ve olaylara değinmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	1- Muhammed b. İbrahim b. İshak, Ebu Ali b. Hammam&rsquo;dan nakleder: Muhammed b. Osman-ı Amri&rsquo;den (İkinci Naip) duydum, ş&ouml;yle diyordu: Babamdan duydu, diyordu ki: Ben İmam Hasan Askeri (a.s)&rsquo;ın yanındaydım, İmam (a.s)&rsquo;a babalarından rivayet edilen şu hadisi sordular: &ldquo;Yery&uuml;z&uuml; kıyamete kadar asla Allah&rsquo;ın, halkın &uuml;zerine olan h&uuml;ccetinden boş kalmaz. Ş&uuml;phesiz ki zamanın imamını tanımadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml;yle, (yani şirk ve k&uuml;f&uuml;r &uuml;zerine) &ouml;lm&uuml;ş olur.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	-G&uuml;n&uuml;n aydınlığı nasıl haksa bu hadis de haktır.</p>\n\n<p>\n	İmam&rsquo;(a.s)&rsquo;a ş&ouml;yle denildi:</p>\n\n<p>\n	Ey Peygamber&rsquo;in oğlu! Sizden sonraki h&uuml;ccet ve imam kimdir?</p>\n\n<p>\n	İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Oğlum Muhammed benden sonraki imam ve h&uuml;ccettir. Kim onu tanımadan &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş olur. Bilin! Onun gaybeti olacaktır. Cahiller bu konuda şaşkına d&ouml;necek, batılın peşinden gidenler helak olacaktır. Onun zuhuru i&ccedil;in zaman belirleyenler yalan s&ouml;ylerler. Sonra o kıyam edecektir. Başının &uuml;st&uuml;ndeki beyaz bayrakların, Kufe&rsquo;nin&nbsp; y&uuml;ksekliklerinde (Necef) haraket ettiğini g&ouml;r&uuml;r gibiyim.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	2- İshak b. Yakup ş&ouml;yle diyor: Osman b. Said&rsquo;in (İmam Zaman (a.s)&rsquo;ın birinci naibi) ş&ouml;yle dediğini duydum: &ldquo;Iraklılardan biri yanıma geldi. İmam (a.s) i&ccedil;in bir miktar mal getirmişti. İmam (a.s) onu geri verip ş&ouml;yle buyurdu: &ldquo;Amcaoğlunun hakkı olan 400 dirhemi ayır.&rdquo; Adam &ccedil;ok şaşırdı. Mallarının hesabını yeniden g&ouml;zden ge&ccedil;irdiğinde, amcasının oğluna ait olan yaptığı yeri -ki onun elindeydi- yarısını vermiş, yarısınıda vermediğini anladı. Sonra biraz daha dikkatli hesap yaptığında onun yerden d&uuml;şen payının, İmam (a.s)&rsquo;ın buyurduğu gibi 400 dirhem olduğunu g&ouml;rd&uuml; O&rsquo;da bu miktarı ayrırıp geri kalanı teslim etti. İmam (a.s)&rsquo;da kabul etti.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	3- Zohri ş&ouml;yle diyor: &ldquo;İmam zaman (a.s)&rsquo;ı gerektiği kadar aradım ve bu yolda &ccedil;ok malım gitti. Sonra Osman b. Said&rsquo;in gittim. İmam ((a.s)&rsquo;ı g&ouml;rmek i&ccedil;in onun hizmeti&ccedil;iliğini yapmaya başladım.</p>\n\n<p>\n	Birg&uuml;n İmam Zaman (a.s)&rsquo;ı sordum ondan. O&rsquo;da, &ldquo;O&rsquo;na ulaşamazsın&rdquo; dedi. Bende g&ouml;rmek i&ccedil;in &ccedil;ok ısrar ettim. O&rsquo;da&rdquo; Yarın sabah gel&rdquo; dedi. Ertesi g&uuml;n sabahleyin yanına gittiğimde herkesten g&uuml;zel, kokulu bir gen&ccedil;i tacirlerin giydiği elbiseyle g&ouml;rd&uuml;m...</p>\n\n<p>\n	O&rsquo;nu g&ouml;rd&uuml;ğ&uuml;m zaman, Osman b. Said&rsquo;in yanına gittim. O&rsquo;ndan bazı sorular sordum. Ne sorduysam cevap verdi. Sora eve girmek i&ccedil;in gittim- O ev &ccedil;ok da g&uuml;zel değildi-. Osman b. Said bana &ldquo;eğer başka bir şey sormak istiyrosan sor. &Ccedil;&uuml;nk&uuml; bundan sonra artık O&rsquo;nu g&ouml;rmeyeceksin.&rdquo; dedi. Benden soru sormak i&ccedil;in peşinden gittim. Ama O dinlemedi; eve girdi. Ama giderken şu iki c&uuml;mleyi buyurdu:</p>\n\n<p>\n	&ldquo;Mel&rsquo;undur, mel&rsquo;undur, işa<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a>&nbsp;namazını, yıldızların ok gibi ge&ccedil;tiği zamana kadar saklayan. Mel&rsquo;undur, meldundur sabah namazını, yıldızların kaybolduğu zamana kadar saklayan.&rdquo; Sonra i&ccedil;eri girdi.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<h2>\n	Ebu Cafer Muhammed b. Osman b. Said Amri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın 4 naibinden ikincisi, birinci naib Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;dır. O, İmam Hasan Askeri (a.s) tarafında babası hayattayken, Ğaip İmam (a.s)&rsquo;ın naibi olacak diye tanıtlımıştı. Osman, b. Said&rsquo;de &ouml;leceği sırada vekilliği İmam Zaman (a.s)&rsquo;ın emriyle oğlu Muhammed&rsquo;e devretti.</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Naip Olduğuna Dair Delil</h2>\n\n<p>\n	İmam Hasan Askeri (a.s), hayattayken, Muhammed b. Osman&rsquo;ın İmam Mehdi (a.s)&rsquo;ın naip ve vekili olduğunu a&ccedil;ıklamıştı. Yemen şiilerinden bir grup Samirra&rsquo;ya&nbsp; geldikleri zaman İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardılar. İmam(a.s), Muhammed b. Osmanın babası, Osman b. Said&rsquo;i &ccedil;ağırtıp onun vekilliğini ve emin olduğunu a&ccedil;ıkladılar. Sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Şahid olun Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise benim oğlum ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	İmam (a.s), gelecekte yalancı naiplerin Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamaları ve Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamalrı ve Onun naipliğini sabitleştirmek i&ccedil;in O&rsquo;nu tanıtmıştı.</p>\n\n<p>\n	İmam Hasan Askeri (a.s) bir başka yerde, daha a&ccedil;ık bir şekilde Onun g&uuml;venirliğini ve emanetliğini ve emanetdarlığını teyid etmiştir İmam (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman), her ikiside g&uuml;venilir ve emmindirler. Sana neyi ulaştırsalar bendendir. Sana ne deseler benden taraf diyorlar. &Ouml;yleyse onları dinle, ne deseler itaat et. &Ccedil;&uuml;nk&uuml; g&uuml;venilir ve emindirler.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Yine babası Osman b. Said, onun vekilliğini, İmam Zaman (a.s)&rsquo;ın emriyle a&ccedil;ıklamıştı.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	Bunların hepsinden daha &ouml;nemli olan, İmam Zaman (a.s)&rsquo;ın O&rsquo;nun hakkında yazdığı mektuplar ve &ouml;vg&uuml;lerdir. Onlar, Muhammed b. Osman&rsquo;ın naip olduğunu a&ccedil;ık delilleridirler. Aşağıda İmam (a.s)&rsquo;ın O&rsquo;nun hakkında buyurduğu n&uuml;barek s&ouml;zlerinden bazılarını getiriyoruz:</p>\n\n<p>\n	1- Osman b. Said&rsquo;in vefatından sonra, İmam Mehdi (a.s)&rsquo;ın ilk olarak hitap ettiği kişi, O&rsquo;nun oğlu Muhammed b. Osmandır. İmam (a.s) birinci naibin &ouml;l&uuml;m&uuml;n&uuml; Ona başsağlığı dileyip, yazdığı mektupta Muhammed b. Osman&rsquo;ın şahsiyetine ve onun naipliğine işaret buyurmuşlardır. Biz o mektubun bazı b&ouml;l&uuml;mlerini babasının yaşamını anlatırken nakletmiştık. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmuştu: &ldquo;Osman b. Said&rsquo;in saadetinin kemali, Allah&rsquo;ın O&rsquo;na senin gibi bir evlad vermesidir. Sen O&rsquo;nun yerne ge&ccedil;ecek ve vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret iste.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar-i Ahvazi ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Osman b. Said&rsquo;in vefatından sonra bana ş&ouml;yle bir mektup geldi: &ldquo;Allah O&rsquo;nun Oğlunu hıfzetsin. O (Muhammed b. Osman), babasının zamanında bizim itimat ettiğimiz birisiydi. Allah O&rsquo;ndan ve babasından razı olsun. Allah babasının ruhunu şad etsin. O da bizim yanımızda babası gibidir ve Onun yerine oturmuştur. Bizim emrimizin aynısını emrediyor, bizim emrimize g&ouml;re amel ediyor. Allah O&rsquo;nu teyid etsin. &Ouml;yleyse sende Onun s&ouml;z&uuml;n&uuml; kabul et ve O&rsquo;nun hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; bil.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: &ldquo;Osman b. Said (r.a) vefat ettiği zaman, daha &ouml;nceki (Osman b. Said&rsquo;in zamanındaki) hat&rsquo;la bir mektup oğlu Ebu Cafer&rsquo;in (Muhammed b. Osman) onun makamına&nbsp; se&ccedil;ildiği konusunda geldi.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	4- İshak b. Yakup ş&ouml;yle diyor: &ldquo;Muhammed b. Osman&rsquo;dan kafamı karıştıran soruları yazdığım mektubu İmam Zaman (a.s)&rsquo;ın huzuruna taktim etmesini rica ettim. O&rsquo;da kabul etti İmam (a.s)&rsquo;ın hatlıyla şu anlamda bir cevap geldi: &ldquo;Muhammed b. Osman, Allah ondan ve ondan &ouml;nce babasından razı olsun, benim g&uuml;vendiğim birisidir. Mektupu benim mektubumdur.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Bu mektup &ccedil;ok uzun ve &ouml;nemli fıkhi, i&ccedil;timai vb. gibi konuları i&ccedil;erdiği i&ccedil;in ileride onu geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	5- Bir başka mektupta ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	&ldquo;O, bu haliyle bizim itimat ettiğimiz kimsedir. Onun yanımızda Onu razı edecek bir makamı vardır. Allah l&uuml;t&uuml;f ve keremini onun hakkında &ccedil;ok etsin. &Ccedil;&uuml;nk&uuml; O iyi bir hadimdir. B&uuml;t&uuml;n &ouml;zle &ouml;vg&uuml;ler onun&nbsp; i&ccedil;indir. Bu konuda şeriki yoktur. Selat ve Selam Hz. Muhammed (s.a.a) ve O&rsquo;nun Ehli beyt&rsquo;inin &uuml;zerine olsun.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<h2>\n	Kelami, Fikhi İ&ccedil;timali v.b Gibi Meselelerde Şiilerin Mercii</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın yaşamını İmam (a.s)&rsquo;ın ikinci naibi olarak nicelediğimizde, onun naklettiği hadislere e onun vasıtasıyla gelen mektuplara g&ouml;z attığımızda şu noktayı kolayca anlayabiliriz: &Ccedil;eşitli b&ouml;lgelerdeki şiiler ve İmam (a.s)&rsquo;ın vekilleri kelami, O&rsquo;na başvuruyordular. O&rsquo;da İmam (a.s)&rsquo;la irtibat halinde olduğu i&ccedil;in şiilerin bu sorunlarını hallediyordu.</p>\n\n<p>\n	Bunlardan bir ka&ccedil;ını &ouml;rnek olarak aşağıda getiriyoruz.</p>\n\n<p>\n	&ldquo;Ebul Hasan Ali b. Ahmed Dellal Kummi ş&ouml;yle diyor: &ldquo;Şiilerden bir grup, Allah&rsquo;ın Masum İmamlara (a.s) yaratma ve rızık verme kudretini verip- vermediği konusuna ihtilafa d&uuml;şm&uuml;şlerdi. Bir grup, yaratma ve rızık verme kudretinin devredilmesinin imak&acirc;sız olduğunu s&ouml;yl&uuml;yorlar. &Ccedil;&uuml;nk&uuml; cisimleri Allah&rsquo;tan başka kimse yaratmazdı. Bir başka grupta, Allah&rsquo;ın İmamlara (a.s) yaatma ve rızık verme kuduretini verdiğini ve bu işi onlara devrettiği inancında idiler. Bu mesele &uuml;st&uuml;nde b&uuml;y&uuml;k ihtilaflar doğdu. Birisi, &ldquo;neden bu mesele i&ccedil;in Ebu Cafer Muhammed b. Osman Amri&rsquo;ye baş vurup ondan sormuyorsunuz? O hakkın ne olduğunu s&ouml;yler. &Ccedil;&uuml;nk&uuml; O İmam Zaman (a.s)&rsquo;ın sefiri ve vasıtasıdır. Onların hepsi Ebu Cefer&rsquo;e m&uuml;racaa etmeyi ve s&ouml;z&uuml;n&uuml; kabul etmeyi kabul ettiler. Meseleyi yazıp, ona yolladılar. İmam Zaman (a.s)&rsquo;dan O&rsquo;na şu nalam da bir mektup geldi: &ldquo;Ş&uuml;phesiz ki yanlız Allah cisimleri yaratmakta ve rızıkları taksim etmektedir. &Ccedil;&uuml;nk&uuml; O ne cisimdir, nede cisimde hal. Hi&ccedil; bir şey ona benzemez. O duyan ve bilendir. İmamlar (a.s) Allah&rsquo;tan istiyolar, O da yaratıyor. Onlar Allah&rsquo;tan istiyorlar, Allah&rsquo;tan İmamlar(a.s)&rsquo;ın hakkını y&uuml;celtmek ve isteklerini yerine getirmek i&ccedil;in kendisi rızık veriyor.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vasıtasıyle gelen mektuplerın bazılarını nakledersek &uuml;steki konu daha iyi anlaşılacaktır.</p>\n\n<h2>\n	1- İSHAK BİN YAKUB&rsquo;A MEKTUB</h2>\n\n<p>\n	&Ouml;nemli mektuplardan birisi Muhammed b. Osman&rsquo;ın vasıtasıyla İmam Zaman (a.s)&rsquo;ın İshak b. Yakub&rsquo;a yazdığı mektuptur. Bu mektupta &ouml;nemli konulara değinilmiştir. Daha &ccedil;ok toplumsal meseleler ele alınmıştır. Bu y&uuml;zden &ouml;nemli bir yere sahiptir. Bu mektupta, halkın b&uuml;y&uuml;k ğaybetteki vazifeleri belirlenmiş, ğaybetin sebebi a&ccedil;ıklanmış ve bazılarının kimliği a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&Ouml;nemine binaen bu m&uuml;barek mektubu burada naklediyoruz:</p>\n\n<h3>\n	ESEDİ&#39;NİN SORULARI<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><strong>[80]</strong></a></h3>\n\n<p>\n	<em>Ebu&#39;l Hasan Muhammed bin Cafer-i Esed&icirc; ş&ouml;yle diyor: Şeyh Ebu Caferi Muhammed bin Osman-i Amr&icirc; Allah ruhunu mukaddes kılsın- tarafından, Sahib-uz Zaman&#39;a (a.f) sorulan soruların cevabında bana ulaşan mektuplardan biri de şudur:</em></p>\n\n<p>\n	G&uuml;neşin doğuş ve batışında namaz kılmak hakkındaki sorduğun soruya gelince, eğer durum -g&uuml;neşin şeytanın iki boynuzu arasından doğup batması- halkın dediği gibi olursa, şeytanın burnunu, namazdan daha iyi yere s&uuml;rtecek ne var ki. &Ouml;yleyse namaz kıl ve şeytanın burnunu yere s&uuml;r.</p>\n\n<p>\n	Bize vakfedilen veya bize mahsus kılınıp sonra sahibinin ona ihtiya&ccedil; duyduğu mesele hakkındaki sorduğun soruya gelince; teslim edilmeyen her şeyde sahibi muhtardır (isterse kendisine g&ouml;t&uuml;r&uuml;r, isterse teslim eder). Ama teslim ettiği malda, ister muhta&ccedil; olsun, ister muhta&ccedil; olmasın, ister ona ihtiya&ccedil; duysun, ister duymasın artık yetkisi yoktur.</p>\n\n<p>\n	Bizim malımızdan elinde bulunanı helal bilen ve bizim emrimiz olmaksızın kendi malında tasarruf ettiği gibi o malda tasarruf eden kimse hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Kim, bizim emrimiz olmaksızın, o malı kendi malı gibi harcarsa mel&#39;undur; ve kıyamet g&uuml;n&uuml; biz onun hasmı olacağız. Nitekim Resulullah (s.a.a) buyurmuştur ki: &quot;Kim Ehl-i Beytimden Allah&#39;ın haram kıldığı şeyi helal sayarsa, benim dilimle ve duası kabul olan her peygamberin diliyle lanete uğramıştır.&quot; &Ouml;yleyse kim bize zulmederse, bize zulmeden zalimlerin sırasında yer alacak ve Allah&#39;ın laneti onun &uuml;zerine olacaktır. &Ccedil;&uuml;nk&uuml; Allah Teala buyurmuştur ki: &quot;Bilin ki, Allah&#39;ın laneti zalimlerin &uuml;zerinedir.&quot;</p>\n\n<p>\n	S&uuml;nnet edilmesi gereken deri, s&uuml;nnet ettikten sonra tekrar &uuml;zarsa yine s&uuml;nnet edimeli midir? diye sordug&uuml;n soruya gelince; O derinin kesilmesi gerekir. Zira yery&uuml;z&uuml; kırk g&uuml;n, s&uuml;nnet edilmeyenin idrarından Allah&#39;a feryad (şikayet) edir.</p>\n\n<p>\n	&quot;Namaz kılanın &ouml;n&uuml;nde ateş, fotoğraf, kandil olursa onun namazı doğru mudur? Halk bu meselede ihtilaf etmiştir&quot; diye sorduğun meseleye gelince; Putlara ve ateşe tapmayanların evlatlarından olursa ateş, fotoğraf ve kandilin karşısında namaz kılmasının sakıncası yoktur. Ama puta ve ateşe tapanların evlatlarının bunların karşısında namaz kılmaları c&acirc;iz değildir.</p>\n\n<p>\n	Bir adamın, bize ait olan araziyi, m&uuml;kafat kazanmak ve bize yakın olmak i&ccedil;in onu onarmasının ve yaptığı masrafı &ccedil;ıkardıktan sonra geri kalanı bize g&ouml;ndermesinin caiz olup olmaması hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Başkasının malında, onun izni olmaksızın tasarruf etmek c&acirc;iz değildir; o halde bizim malımızda iznimiz olmaksızın tasarruf etmek nasıl c&acirc;iz olabilir? Kim bizim emrimiz ve iznimiz olmaksızın malımızda tasarruf ederse, Allah&#39;ın ona haram kıldığı şeyi helal saymıştır. Yine kim haksız yere bizim malımızdan bir şey yerse, ateş yemiş gibidir, yakında da cehennem ateşine atılacaktır...&quot;</p>\n\n<h3>\n	İSHAK BİN YAKUB&#39;A MEKTUBU</h3>\n\n<p>\n	<em>Muhammed bin Yakub-i Kuleyn&icirc;, İshak bin Osman-i Amri&#39;den, sorduğum zor meseleleri i&ccedil;eren mektumu Hz.Sahib-uz Zaman&#39;ın huzuruna ulaştırmasını rica ettim. Mektubumun cevabı, mevlamız Sahib-uz Zaman (a.s)&#39;ın kendi hattıyal bana ulaştı.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><strong>[81]</strong></a></em></p>\n\n<p>\n	<em>Mektubun cevabı ş&ouml;yledir:</em></p>\n\n<p>\n	&quot;Akraba ve amcoğullarından beni inkar etmeleri hakkındaki sorduğun soruya gelince; -Allah seni hidayet edip direnişli kılsın- bilmelisin ki, Allah&#39;la hi&ccedil; kimse arasında akrabalık bağı yoktur. Kim beni inkar ederse benden değildir; onun yolu, Nuh&#39;un oğlunun yoludur. Amcam Cafer ve oğlanlarının yolu (ve tutumu)na gelince, onların yolu Yusuf (a.s)&#39;ın kardeşlerinin yoludur.</p>\n\n<p>\n	Biraya gelince, onun i&ccedil;ilmesi haramdır. Ama şalgam suyunun i&ccedil;ilimesinin sakıncası yoktur.</p>\n\n<p>\n	Sizin mallarınıza gelince; onları kabul etmemiz p&acirc;k olmanız i&ccedil;indir. &Ouml;yleyse isteyen versin istemeyen vermesin. Allah&#39;ın bize verdiği; size veridiğinden daha hayırlıdır.</p>\n\n<p>\n	Ferecin (zuhurun ger&ccedil;ekleşmesiyle hasıl olacak kurtuluşun) ortaya &ccedil;ıkmasına gelince; o, Allah&#39;ın iradesine bağlıdır. Zuhur i&ccedil;in vakit belirleyenler yalan s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s)&#39;ın &ouml;ld&uuml;r&uuml;lmediğini sananın s&ouml;z&uuml;ne gelince; onun bu s&ouml;z&uuml;, k&uuml;f&uuml;r (hakkı gizleme) yalan ve sapıklıktır.</p>\n\n<p>\n	Vuku bulan vakıalara gelince; o vakıalarda, hadiselerimizi rivayet edenlere m&uuml;racaat ediniz. Zira onlar, sizlere olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetiyim.</p>\n\n<p>\n	Muhammed bin Osman-i Amriv&icirc;&#39;ye gelince; -Allah ondan ve babasından razı olsun- O benim g&uuml;vendiğim şahıstır, onun yazısı benim yazımdır.</p>\n\n<p>\n	Muhammed bin Ali bin Mehziyar-i Ehvazi&#39;ye<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> gelince; yakında Allah onun kalbini d&uuml;zeltecek ve ş&uuml;pheyi ondan giderecektir.</p>\n\n<p>\n	Bize g&ouml;nderdiğin şeye gelince; biz ancak p&acirc;k ve tertemiz olanı kabul ediyoruz. Muganniye cariyenin semeni haramdır.</p>\n\n<p>\n	Muhammed bin Şazan bin Neim&#39;e gelince; o biz Ehl-i Beyt&#39;in şialarındandır.</p>\n\n<p>\n	Ebu&#39;l Hattap Muhammed bin Eb&icirc; Zeyneb-i Ecda&#39;ya gelince; o mel&#39;undur; onun ashabı da mel&#39;undur. Onunla aynı fikire sahip olanlarla oturup kalma. Ben onlardan beriyim, babalarım (a.s) da onlardan berildirler.</p>\n\n<p>\n	Bizim malımızı ellerinde bulunduranlara gelince; kim onlardan bir şeyi halal bilip yerse ateş yemiştir.</p>\n\n<p>\n	Humusa gelince; humus şialarımız i&ccedil;in halal kılınmıştır. Zuhur edeceğimiz vakte kadar, veladetleri p&acirc;k ve temiz olması i&ccedil;in onlara halal edilmiştir.</p>\n\n<p>\n	Allah&#39;ın dininde ş&uuml;phe eden kavmin, bize g&ouml;nderdikleri şeylerden dolayı pişman olmalarına gelince: Geri &ccedil;evrilmesini isteyenlerin malını geri &ccedil;evirdik, bizim şekkakların (&ccedil;ok ş&uuml;phe edenlerin) malına ihtiyacımız yoktur.</p>\n\n<p>\n	Gaybetin vuku bulmasının nedenine gelince; Allah buyuruyor ki: &quot;Ey iman edenler! Size a&ccedil;ıklanırsa hoşunuza gitmeyecek olan şeyleri sormayın&quot;. Babalarımdan her birinin boyunda, zamanlarındaki tağutların bey&#39;ati vardı, ama ben &ouml;yle bir zaman kıyam edeceğim ki, tağutlardan hi&ccedil; birinin bey&#39;at boynumda olmayacaktır.</p>\n\n<p>\n	Benim gaybetim d&ouml;neminde benden faydalanmak ya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehl-i i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri g&ouml;rmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin &ccedil;abuk olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin ferecinizdir (Kurtuluşunuzdur).</p>\n\n<p>\n	Ey İshak bin Yakup (Allah&#39;ın) selamı sana ve hidayete tabi olanlara olsun.&quot;</p>\n\n<h2>\n	Yalanci Naiplerin &Ccedil;alişmalarinin Başlamasi</h2>\n\n<p>\n	İleride de g&ouml;r&uuml;leceği gibi, yalancıların naiplik iddia etmeleri, ikinci naip Muhammed b. Osman&rsquo;ın zamanında başlamıştır.</p>\n\n<p>\n	Birinci naip Osman b. Said&rsquo;in zamanında, yoldan &ccedil;ıkanlar, &ccedil;eşitli sebeplerden dolayı &ccedil;alışma yapamamışlardı. Bu y&uuml;zden bu d&ouml;nemde yalancıların naiplik iddiasında bulunma konusu g&uuml;ndem de değildi. Olsaydı da &ccedil;ok zayıf bir şekilde vardı ki hissedilmemekteydi. Bu d&ouml;nemde İshak-ı Ahmer ve Baktani gibilerin olma ihtimali varsa da bunların ikinci d&ouml;nemde oldukları ihtimali de vardır.</p>\n\n<p>\n	Yalancı naiplerin birinci naibin d&ouml;neminde&nbsp; olmamalarının &ccedil;eşitli sebepleri vardır:</p>\n\n<p>\n	1- Osman b. Said tanınmış ve g&uuml;venilir şialradan idi. Daha &ouml;ncede değindiğimiz gibi O, k&uuml;&ccedil;&uuml;k ğaybetten &ouml;nce hem İmam Hadi (a.s)&rsquo;ın, hem İmam Hasan Askeri (a.s)&rsquo;ın vekilleri idi. Hatta bazılarına g&ouml;re İmam Cevad (a.s)&rsquo;ında vekili idi. İmamlar (a.s)&rsquo;ın yanında yıllarca kaldığı i&ccedil;in şiilerin i&ccedil;inde &ouml;nemli bir yere sahipti. Bu y&uuml;zden yalancılar Onun zamanında varlıklarını g&ouml;stermediler.</p>\n\n<p>\n	2- Siyasi ve i&ccedil;timai şartlar kimsenin yalan yere niplik iddia etmesine m&uuml;sait değildi. Ğaybet-i Suğra&rsquo;nın ilk zamanlarında Abbasiler b&uuml;t&uuml;n imkanlarıyla İmam Mehdi (a.s)&rsquo;ı ve yaranlarını bulup, onları &ouml;ld&uuml;rmek istediklerinden, Osman b. Said&rsquo;den başka kimse &ouml;l&uuml;m&uuml; g&ouml;ze alamıyordu. Bu y&uuml;zden Onun bu d&ouml;nemde ki naipliği b&uuml;y&uuml;k cihaddan sayılıyordu.</p>\n\n<p>\n	3- İmam (a.s)&rsquo;ın halkla olan irtibatının naiplerinin vesilesiyle olduğu, halkın i&ccedil;ine tam olarak yerleşmemişti. Halkın b&ouml;yle bir şeye adet edebilmesi i&ccedil;in zamanın ge&ccedil;mesi gerekiyordu. Bu da birinci d&ouml;nemde ger&ccedil;ekleşiyordu. Yalancılar, halkın b&ouml;yle birşeye adet edindiklerini g&ouml;rd&uuml;klerinde kendilerinin naip olduğu iddia etmeye başladılar.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	İkinci naip Osman b. Said&rsquo;in d&ouml;neminde İmam (a.s)&rsquo;ın vekili olduklarını iddia eden yalancılar şunlardır:</p>\n\n<p>\n	1- Ebu Muhammed Hasan şerii</p>\n\n<p>\n	2- Muhammed b. Nusayr Numeyri</p>\n\n<p>\n	3- Ahmed b. Hilal Abartai</p>\n\n<p>\n	4- Ebu Tahir Muhammed b. Ali b. Bilal.</p>\n\n<p>\n	5- Ebubekr Muhammed b. Ahmed b. Osman. Ebubekr Bağdadi diye meşhurdu. Muhammed b. Osman&rsquo;ın kardeşinin oğluydu.</p>\n\n<p>\n	6- H&uuml;seyin b. Mensur Halla&ccedil; . H&uuml;seyin b. Mansur&rsquo;un yalan yere naipliğini iddia ettiği s&ouml;yleniyor. Ama O sofilerdendi. Fakat Şeyhin &ldquo;el -Ğaybet&rdquo; adlı eserinde naklettiği mektuplar onun da naiplik iddiasında bulunduğunu g&ouml;stermektedir.</p>\n\n<p>\n	H&uuml;seyin b. Mansur&rsquo;un hakkında bir &ccedil;ok s&ouml;z vardır. Biz sadece İmam Mehdi (a.s)&rsquo;a ait olanları beyan edeceğiz.</p>\n\n<p>\n	7- Şelmeğani, &uuml;&ccedil;&uuml;nc&uuml; naib H&uuml;seyin b. Ruh&rsquo;un zamanında yalan yere naiplik iddia edenlerdi.</p>\n\n<h2>\n	Ebu Muhammed Hasan Şerii</h2>\n\n<p>\n	Şeyh Tusi onun hakkında ş&ouml;yle diyor: ilk olarak yalan yere Hz. Mehdi (a.s)&rsquo;ın naibi oldğunu iddia eden şahıs, Şerii diye tanınan birisiydi. Alimlerden bir grup Ebu Muhammed Telakubra&rsquo;dan O&rsquo;da Ebu Ali Muhammed b. Hamanam&rsquo;dan, şeriinin k&uuml;nyesinin Ebu Muhammed olduğunu naklediyorlar. Telakubra ş&ouml;yle diyor: &ldquo;Adının Hasan olduğu zannediyorum. O, İmam Hadi (a.s)&rsquo;ın, O&rsquo;ndan sonra da İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden sayılıyordu.</p>\n\n<p>\n	İlk olarak Allah&rsquo;ın kendisine vermediği makamı ilan eden o idi. O bu makama layıkta değildi. Allah&rsquo;a ve O&rsquo;nun h&uuml;ccetlerine yalan s&ouml;yleyen ilk O idi. Onların makamına yakışmayan şeyleri nisbet vermişti. Onlar bundan uzaktırlar. Bu y&uuml;zden şiilerde onu melun bilip, ondan uzak durdular. İmam Zaman (a.s) onu lanet eden bir mektup yazdılar. Ebu Muhammed Telakubra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu akidesineden sonra ve m&uuml;lhitliği a&ccedil;ığa &ccedil;ıkmaya başladı. Yalncılar &ouml;nce İmam (a.s)&rsquo;a iftira diyorlardı. Onlar ş&ouml;yle diyorlardı: &ldquo;Biz, İmamın vekilleriyiz. &ldquo;İmanları zayıf olan bazıları da onlara inanıp, alaka g&ouml;steriyorlardı. İşleri doruğa &ccedil;ıkıyordu. Ama sonunda &ccedil;&ouml;z&uuml;l&uuml;p gidiyorlardı. Onlardan bazılar Şelmeğani v.b. gibidirler, Lanetullahi aleyhim ecmain.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<h2>\n	2- Muhammed b. Nusayr Numeyri</h2>\n\n<p>\n	Ebu Abbas b. Nuh ş&ouml;yle diyor: &ldquo;Ebu Nası Hibetullah b. Muhammed, bana, Muhammed b. Nusayr-i Numeyri&rsquo;nin İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden olduğunu s&ouml;yledi. İmam (a.s) vefat ettikten sonra Muhammed b. Osman&rsquo;ın makamına sahip olduğu iddiasında bulunup, ş&ouml;yle diyordu: &ldquo;Ben Hz. Mehdi (a.s)&rsquo;ın naibiyim.&rdquo; Ama Allah onu rezil etti. &Ccedil;&uuml;nk&uuml; m&uuml;lhid ve cahilliği ortaya &ccedil;ıktı. Muhammed b. Osman&rsquo;da ona lanet edip, ondan uzak durdu. Kendisini ondan gizledi. Numeri Şarii&rsquo;den sonra yalan yere naiplik iddiasında bulundu.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<h2>\n	Muhammed b. Nusayr Numeyrinin Bozuk Akidesi</h2>\n\n<p>\n	Onun kafir ve ilhadi fikileri vardı. Bu fikirlerini halkın i&ccedil;ine yaymaya &ccedil;alışıyordu.</p>\n\n<p>\n	O peygamber olduğunu iddia ediyordu. Ve imam Hadi (a.s)&rsquo;ın onu bu makama se&ccedil;tiğini s&ouml;yl&uuml;yordu. Tenasuh inancına sahipti. İmam Hadi (a.s)&rsquo;ın Allah&rsquo;ına inanıyordu. Mahrem kadınlarla yakınlaşmayı caiz biliyordu Livatı helal etmişti. Numyeri b&uuml;t&uuml;n bunları tevazuyu ve&nbsp; fail&rsquo;in lezzet almasına sebep olacağını s&ouml;yl&uuml;yordu. O ş&ouml;yle diyordu: Allah bunların hi&ccedil; birini kullarına haram etmemiştir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Onun taraftarları, ibadetleri terkedip, haramları helal sayıyorlardı. Onlar, &ldquo;Yahudilik haktır. Biz onlardan değiliz. Hırıstiyanlık haktır, biz onlardan değiliz.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	Numeyriyye fırkası, Muhammed Nusayr Nurmeyri&rsquo;ye ait olan bir fırkadır. Onlar, İmam Hadi (a.s)&rsquo;ın zamanında O&rsquo;nun (a.s) İmametine inanıylardı. O&rsquo;ndan (a.s) sonra yoldan &ccedil;ıkıp, Muhammed b. Nusayr Numeyrinin peygamber olduğunu iddia ediyorlardı. Ve İmam Hadi (a.s)&rsquo;ın onu se&ccedil;tiğini s&ouml;yl&uuml;yorlardı.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<h2>\n	3- Ahmed b. Hilal Abartai (Hilali)</h2>\n\n<p>\n	Ahmed b. Hilal, birinci naibin vefatından sonra Hz. Mehdi (a.s)&rsquo;ın ikinci naibi Muhammed b. Osman&rsquo;ın vekaletini indar edip, yoldan &ccedil;ıktı. O doğru yoldan &ccedil;ıkmadan &ouml;nce y&uuml;ksek bir şahsiyeti sardı. Ama yoldan &ccedil;ıktıktan sonra, İmam (a.s), H&uuml;seyin b. Ruh&rsquo;un vasırasıyla onu lanetleyen bir mektup yolladı. Ve şialara, ondan uzaklaşmasını emretti.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	İmam (a.s)&rsquo;ın &uuml;&ccedil;&uuml;nc&uuml; naibi H&uuml;seyin b. Ruh, Abbası halifelerinden Muktadirin (H.K. 321&rsquo;de halife idi) zinadanında, şelmeğani hakkında bazı sabubelere mektup yolladı. İmam (a.s), Ahmed b. Hilal&rsquo;den de beri olduğu mektupta ş&ouml;yle belirtmiştir: &ldquo;Halka haber ver, biz ondan (şelmeğani) beriyiz. Nasıl ki onun benzerlerinden olan Şarili Numeyri,ltilali<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<h2>\n	4- Muhammed b. Ali b. Bilal (Bilali)</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vekilliğine muhalif olanlardan bir diğeri, Ebu Muhammed b. Ali b. Bilal dir. Bilal diye meşhurdur. İmam (a.s)&rsquo;ın mallarını harcamış ve onları geri vermedi. İmam Zaman (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	O, yoldan &ccedil;ıkmadan &ouml;nce 10 ve 11. İmamlarla (a.s) yakın irtibatı olup, &ouml;nemli vekillerden sayılıyordu. Rical alimleri onu &ccedil;ok &ouml;vm&uuml;şlerdi. Ama bu &ouml;vg&uuml;lerin hepsi yoldan &ccedil;ıkmadan &ouml;nceki zamana aitti. Ama &ouml;mr&uuml;n&uuml;n sonuna doğru nefsine ve şeytana uyup, ge&ccedil;miş b&uuml;t&uuml;n amellerini hi&ccedil; etti ve İmam (a.s)&rsquo;ın lanet ettiği insanların arasına girdi. O, yalan yere Hz. Mehdi (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<h2>\n	5- Ebubekir Bağdadi:</h2>\n\n<p>\n	Adı Muhammed b. Ahmed b. Osman&rsquo;dır. İkinci naib Muhammed b. Osman&rsquo;ın kardeşinin oğlu ve birinci naib Osman b. Saidin torunudur.</p>\n\n<p>\n	Amcası Muhammed b. Osman yoldan &ccedil;ıktığını biliyordu. Ama başkalarının haberi yoktu.<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a>&nbsp;Bu y&uuml;zden, Muhammed b. Osman &ouml;zle sahabelerle oturup, İmamlar (a.s)&rsquo;ın s&ouml;z ve hadisleri &uuml;zerinde birbirleriyle sohbet ettiklerinde, Ebubekir Bağdadi i&ccedil;eriye girdiği zaman Muhammed b. Osman &ccedil;evresindekilere, &ldquo;Susun, bu gelen sizin dostlarınızdan değildir&rdquo; diyordu.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<h2>\n	6- N&uuml;seyin b. Mansur Halla&ccedil;</h2>\n\n<p>\n	O daha &ccedil;ok sofı fırkasına mensuptur. Elbette sofi alimlerinin onun hakkında &ccedil;eşitli d&uuml;ş&uuml;nceleri vardı. Bazıları onun kendi gruplarından olmayıp, teşeyy&uuml; olduğunu s&ouml;yluyorlar. O, halife Muktedirin mahkemesinde s&uuml;nni olduğunu, şii olmadığını itiraf etmektedir.</p>\n\n<p>\n	Şeyh Tusi gibi alimler, Onun naipliğini iddia eden yalancılardan olduğunu s&ouml;yl&uuml;yorlarsa, bunun anlamı onun şii olduğu ve velaketi kabul ettiği anlamında değildir. Aksine O, her fırka yada grupla onların inan&ccedil;larına g&ouml;re hareket ediyordu. Buy&uuml;zden şiilerin arasına geldiği zaman, onların vekalet inancından faydalanmıştır. Bu şekilde onlara n&uuml;fuz etmek istiyordu. &Ouml;yleyse, onun yalan yere naipliği iddia ettiğini kabul etsek bile, şii olduğunu kabul etmemiz gerekmiyor.</p>\n\n<h2>\n	İmam-I Zman (A.S)&rsquo;In İkinci Naibinin Gizli Şeylerden Haber Vermesi</h2>\n\n<p>\n	Daha &ouml;ncede değindiğimiz gibi, İmam Zaman (a.s)&rsquo;ın ikinci naibinin d&ouml;neminde (yaklaşık 562- 305 H.K. yılları arasında) bazıları İmam (a.s)&rsquo;ın ğaybetini fırsat bilip kendilerini İmam (a.s)&rsquo;ın naipleri olarak tanıtmışlardı. Bu şekilde i&ccedil;timai bir ş&ouml;hret ve makama kavuşup şiilerin İmam (a.s)&rsquo;a akıttıkları malları şer&rsquo;ı bir izinleri olmadan kullanmak istiyorlardı. Bu y&uuml;zden Muhammed b. Osmanın vazifelerinden biri, yalan yere naiplik iddiasında bulunanları yalanyıp, rezil etmek, kendi naipliğini ispat edip, şiilere bu konuda g&uuml;ven itimad vermekti. Muhammed b. Osman&rsquo;ın naip olduğuna dair delillerden birisi, Hz. Mehdi (a.s)&rsquo;ın inayetiyle Mektuplar ve başka yollarla ğaybi haberler vermesiydi. B&ouml;ylece şiiler ona doğru y&ouml;neliyor ve g&uuml;venli bir şekilde ona yaklaşıyorlardı. Onunla işbirliği yapıp, &ouml;tekilerin yalancı olduklarında ş&uuml;phe etmiyorlardı.</p>\n\n<p>\n	Burada ikinci naibin naklettiği ğaybi haberlerden birini getiriyoruz:</p>\n\n<p>\n	Ebu Cafer Muhammed b. Osman&rsquo;ın kızı &Uuml;mm&uuml; Kulsum ş&ouml;yle diyor: Bir g&uuml;n, Kum ve &ccedil;evresinden, İmam (a.s)&rsquo;a verilmek &uuml;zere bir miktar malı Muhammed b. Osman&rsquo;ın yanına getirmişlerdi. Onların g&ouml;nderdikleri şahıs, Bağdat&rsquo;a gelip, g&ouml;nderilen malları Muhammed bi Osmana teslim ettikten sonra, geri g&ouml;necekleri sırada Muhammed b. Osman malları getiren şahısa ş&ouml;yle dedi: &ldquo;Emanetlerden birisi kaldı, onu vermedin. O nerededir?&rdquo; O da: &ldquo;Efendim, yanımda bir şey kalmadı, hepsini verdim.&rdquo; Muhammed Osman&rsquo;da &ldquo;hayır vermedin. Bir şey daha var. Git yanında ne varsa ara. Ve sana ne verdiklerini d&uuml;ş&uuml;n.&rdquo; O adam da gidip bir ka&ccedil; g&uuml;n d&uuml;ş&uuml;nd&uuml;, eşyalarını aradı ama bir şey bulamadı. Arkadaşlarınında haberi yoktu. Muhammed b. Osman&rsquo;ın yanına gelip, &ldquo;Bana ne verdilerse hepsini size teslim ettim, yanımda başka bir şey yoktur,&rdquo; dedi. Muhammed b. Osman ona ş&ouml;yle dedi: &ldquo;Buyuruyorlar (Yani İmam Zaman (a.s) buyuruyor.): Filancının oğlu filancının verdiği iki takım savaş elbise elimize ulaşmadı.&rdquo;</p>\n\n<p>\n	O şahısta ş&ouml;yle cevap verdi: &ldquo;Evet efendim. Allah&rsquo;a and olsun &ouml;yledir. Ama şu anda onları nereye bıraktığımı bilmiyorum.&rdquo;</p>\n\n<p>\n	Sonra kaldığoı yere d&ouml;nd&uuml;. Yanında ne getirdiyse yeniden g&ouml;zden ge&ccedil;irdi. Arkadaşlarına da eşyalarını aramalarını s&ouml;yledi. Onlarda birşey bulamadı. Tekrar Muhammed b. Osman&rsquo;ın yanına geldi. Olayı O&rsquo;na anlattı. Muhammed b. Osman O&rsquo;na ş&ouml;yle dedi: &ldquo;Buyuruyorlar (yani Hz. Mehdi (a.s) buyuruyorlar): &ldquo;Pamuk satan Filancının oğlu filanın yanıa git. &Ccedil;&uuml;nk&uuml; onun pamuk anbarına iki koli pamuk g&ouml;t&uuml;rm&uuml;şt&uuml;n. Onlardan birinin &uuml;zerine ş&ouml;yle ş&ouml;yle yazanı a&ccedil;. İki takım elbisenin orada olacağını g&ouml;receksin.&rdquo; O adam, Muhammed b. Osman&rsquo;ın s&ouml;zlerine &ccedil;ok şaşırmıştı. Hemen s&ouml;z&uuml; edilen yere gitti ve kolilerden işaretli olanı a&ccedil;tı. Pamukların i&ccedil;inde saklı olan elbiseler buludu. Onları alıp, Muhammed b. Osman&rsquo;ın yanına g&ouml;t&uuml;rd&uuml;. Ve O&rsquo;na teslim edip ş&ouml;yle dedi: &ldquo;Onları tamamen unutmuştum; &ccedil;&uuml;nk&uuml; kolileri bağladığımda saklı kalsınlar diye pamukların i&ccedil;ine koydum.&rdquo;</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Nakletiği Hadisler</h2>\n\n<p>\n	O&rsquo;nun niyabet s&uuml;resi uzun olduğu i&ccedil;in Hz. Mehdi (a.s)&rsquo;ın doğumunda ğaybetine kadar olan d&ouml;neme ait bazı ger&ccedil;ekleri beyan edebilmişti. İmam Medi (a.s)&rsquo;ın hakkında ve daha başka konularda O&rsquo;ndan (a.s) hadisler nakletmiştir. Onlardan bazılarını aşağıda getiriyoruz. Bu hadislerden, Muhammed b. Osman&rsquo;ın hassas konumu e ağır vazifesi a&ccedil;ıkca anlaşılmaktadır.</p>\n\n<h2>\n	A) İkinci Naibin Mehdi (A.S)&rsquo;In Doğumuyla İlgili Hadisleri&nbsp; Nakletmesi</h2>\n\n<p>\n	1) Kıyas b. Esed ş&ouml;yle diyor: Muhammed b. Osman&rsquo;ın (a.s) yanında idim. O ş&ouml;yle diyordu. Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman başının &uuml;st&uuml;nden bir nur g&ouml;ğe y&uuml;kseldi. Sonra y&uuml;z&uuml;n&uuml; yere koyup, Allah&rsquo;a secde etti. Daha sonra başını kaldırıp ş&ouml;yle buyurdu: &ldquo;Allah kesin olarak bildirdiki kendisinden başka ilah yoktur. Meleklerle, bilgi sahipleri de tam bir doğrulukla bunu bildiler, bildirdiler. O &uuml;st&uuml;n Tanrı&rsquo;dan, o h&uuml;k&uuml;m ve hikmet sahibinden başka tapacak yoktur. Allah katında din, ancak islam dinidir.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a>&nbsp;Sonra Muhammed b. Osman ş&ouml;yle ekledi: &ldquo;Hz. Mehdi (a.s) cuma g&uuml;n&uuml; d&uuml;nyaya geldi.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<h2>\n	B) İmam Mehdi(A.S)&rsquo;ın Adının S&ouml;ylenmesinin Haram Olduğu Hususunda Hadisler</h2>\n\n<p>\n	1- Muhammed b. Hammam ş&ouml;yle diyor: Muhammed b. Osman Amri (r.a)&rsquo;ın ş&ouml;yle dediğini işittim. İmam (a.s)&rsquo;ın kendi hattıyla ki ben hattını tanıyordum -bir mektup geldi (Yani Hz. Mehdi (a.s) onu&nbsp; yazmışlardı). O mektupta ş&ouml;yle yazılıydı: &ldquo;Kim bir toplulukta benim adımı s&ouml;ylerse, Allah&rsquo;ın laneti onun &uuml;zerine olsuln.&rdquo; Ebu Ali Muhammed b. Hammam ş&ouml;yle diyor: İmam (a.s)&rsquo;a ne zaman zuhur edeceği hakkında bir mektup yazdım. Ş&ouml;yle bir cevap geldi: &ldquo;Zuhur i&ccedil;in vakit tayin edenler yalancılardırlar.&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	2- Ali b. Sadaka-i Kummi ş&ouml;yle diyor: Muhammed b. Osman birşey sormadan bir mektup (Hz. Mehdi (a.s) tarafından ) geldi. İmam (a.s)&rsquo;ın ismini soranları aydınlatmak i&ccedil;in bir cevaptı, bu: (o mektupta ş&ouml;yle yazılı idi:) &ldquo;İsim konusunda ya susacak ve cenneti kazanacklar, ya da konuşup, cehennemi hakkedeckler.&rdquo; &Ccedil;&uuml;nk&uuml; İmam (a.s)&rsquo;ın ismini soranlar onu &ouml;ğrenip, yayacaklar. B&ouml;ylece (yayıldığında) O&rsquo;nun yerinide bilecek ve d&uuml;şmanların dikkatini oraya &ccedil;ekecekler.&rdquo;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Bu mektupta, İmam (a.s)&rsquo;ın isminin s&ouml;ylenmesinin haram olmasının sebebi beyan edilmiştir. Bu sebepten şu anlaşılmaktadır: İmam (a.s) &lsquo;ın adının s&ouml;ylenmesinin haram olması, belli bir zaman ve d&ouml;nem i&ccedil;indir. Bu d&ouml;nem, İmam (a.s)&rsquo;ın ismi yayıldığında, d&uuml;şmanın takibine sebep olacak ve O&rsquo;na (a.s) zarar verilecek olan d&ouml;nem ve zamandır. Ve o d&ouml;nem, k&uuml;&ccedil;&uuml;k ğaybet d&ouml;nemidir.</p>\n\n<h2>\n	C) Muhammed b. Osmanı&rsquo;ın İmam Mehdi (A.S)&rsquo;La G&ouml;r&uuml;şmeleri</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;dan nakledilen bazı hadisler, onun İmam (a.s)&rsquo;ı hatta İmam(a.s) &ccedil;ocukken bile g&ouml;rd&uuml;ğ&uuml;n&uuml; İmameti d&ouml;nemindede g&ouml;r&uuml;şmeleri oduğunu g&ouml;stermektedirler. O hadislerden bazılarını aşağıda getiriyoruz:</p>\n\n<p>\n	1- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osman Amri (a.s) &lsquo;e ş&ouml;yle dedim: &ldquo;Ben, sizden, Hz. İbrahim (a.s)&rsquo;ın, Allah-u Teala&rsquo;dan sorduğu soruyu sormak istiyorum. &ldquo;An o zamanı da, hani İbrahim, rabbim demişti, &ouml;l&uuml;y&uuml; nasıl diriltirsin? Allah, inanmıyormusun demişti de İbrahim, evet, inanıyorum ama kalbim yatışsın, yakine ulaşsın demişti.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a>&nbsp;Bana s&ouml;yleyin Hz. Mehdi (a.s) g&ouml;rd&uuml;n&uuml;z m&uuml;. Muhammed b. Osman&rsquo;da &ldquo;evet&rdquo; diye cevap verdi.</p>\n\n<p>\n	2- Cafer b. Muhammed b. Malik Fezzari ş&ouml;yle diyor: Muaviye b. Hakim, Muhammed b. Eyyub, b. Nuh ve Muhammed b. Osman (r.a) hepsi bana ş&ouml;yle dediler: İmam Hasan Askeri (a.s) oğlunu ki kırk kişiydik, evinde bize g&ouml;sterip ş&ouml;yle buyurdu: &ldquo;Ben de sonra bu İmamınız ve aranızda benim halifemdir. Ona itaat edin. Benden sonra dininiz konusunda ayrılığa d&uuml;şmeyin. Yoksa helakete uğrarsınız. Bilin bug&uuml;nlerden sonra artık onu g&ouml;rmeyeceksiniz.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a>&nbsp;Biz İmam Hasan Askeri (a.s) &lsquo;ın huzurundan ayrıldık ve birka&ccedil; g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;ler.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himeyeri ş&ouml;yle diyor! &ldquo; Muhammed b. Osman Amri (r.a) &lsquo;ın ş&ouml;yle dediğini işittim. &ldquo;Andolsun Allah&rsquo;a İmam Mehdi (a.s) her yıl hac zamanında Mekke&rsquo;ye gelmektedir. O halkı g&ouml;r&uuml;yor ve tanıyor. Halkta onu g&ouml;r&uuml;yor ama tanımıyorlar:&rdquo;</p>\n\n<p>\n	4- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osmandan ş&ouml;yle sordum: &ldquo;İmam Mehdi (a.s)&rsquo;ı g&ouml;rd&uuml;n m&uuml;?&rdquo; O da ş&ouml;yle cevap verdi. &ldquo;Evet, son olarak Allah&rsquo;ın evinde (Mescid-ul Haram)&rsquo;da g&ouml;rd&uuml;m. İmam ş&ouml;yle buyuruyordu: &ldquo;Allah&rsquo;ın bana vaadettiği şey ger&ccedil;ektir.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	5- Muhammed b. Osman ş&ouml;yle diyor: &ldquo;O Bab-ul M&uuml;stecar&rdquo;da Kabe&rsquo;nin perdesini tutmuş ve ş&ouml;yle buyuruyor halde g&ouml;rd&uuml;m: &ldquo;Allah&rsquo;ım benim vesilemle d&uuml;şmanlarından <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a>&nbsp;intikam al.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Duay-ı Sumat&rsquo;ı Muhammed b. Osman nakletmiştir. Bu duayı Cuma g&uuml;nleri akşama yakın saatlerde okumak m&uuml;stahaptır. Merhum Şeyh Abbas Kummi ş&ouml;yle yazıyor: &ldquo;Duay-ı Şebbur diye tanınan duay-ı Sumat&rsquo;ı cuma g&uuml;nlerinin akşama yakın saatlerinde okumak m&uuml;stehaptır. Bu meşhur dualrdandır. Ge&ccedil;miş alimler bu duaya &ccedil;ok &ouml;nem vermişlerdir. Şeyh Tusi &ldquo;Mısbah&rdquo;ta, Seyyid b. Tavus &ldquo;Cemal-ul Usbu&rdquo;da ve Kefaı-ni &ccedil;eşitli kitaplarında muteber senetlerle Muhammed b. Osman Amri (r.a)&rsquo;ten, İmam Bakır (a.s)&rsquo;dan ve İmam Cafer-i Sadık (a.s)&rsquo;dan nakletmişlerdir. Allame Meclisi bu duayı Bihar-ul Envar&rsquo;da<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a>&nbsp;a&ccedil;ıklamalı bir şekilde nakletmiştir.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<h2>\n	Muhammed b. Osmanın (R.A) &Ccedil;alışma Metodu.</h2>\n\n<p>\n	&ldquo;B&rdquo; ve &ldquo;C&rdquo; gruplarında naklettiğimiz hadislerden şu anlaşılmaktadır: Muhammed b. Osman şiilerin y&ouml;nlendirilmesinde ve teşeyy&uuml; mezhebinin rehberliğinde bir &ouml;zel metoda sahipti.</p>\n\n<p>\n	Bu hadisler, O&rsquo;nun fikirlerini iki cephede odaklaştırdığını g&ouml;stermektedir. Bir taraftan vekiller ve şiilerin eminleriyle irtibatta ge&ccedil;ip, İmam (a.s)&rsquo;ın toplumdaki varlığını ve İmam Hasan Asker (a.s)&rsquo;ın halifesi olduğunu ispatlamaya &ccedil;alışmaktadır. Bu metod, O&rsquo;nun İmam (a.s)&rsquo;la olan g&ouml;r&uuml;şmelerini konu edinen rivayetlerden anlaşılmaktadır. O, &ccedil;eşitli yer ve zamanlarda, g&uuml;venilir şiilere İmam (a.s)&rsquo;ı defalarca g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;l&uuml;yordu. Bazı zamanlarda ise İmam (a.s)&rsquo;a ait bazı alametleri O&rsquo;nun (a.s) bulunduğu yerleri s&ouml;yl&uuml;yordu. B&ouml;ylece zihinlerde olan bazı ş&uuml;pheleri gidermiş oluyordu. &Ouml;te zamanın &ouml;zel şartlarını nazara alarak İmam Mehdi&rsquo; (a.s)&rsquo;ın adını s&ouml;ylememelerini istiyordu. Vekillerine defalarca İmam Mehdi (a.s)&rsquo;ın adını s&ouml;ylememelerini &ouml;ğ&uuml;tlemişti. &Ccedil;&uuml;nk&uuml; Abbasiler, 11. İmam (a.s)&rsquo;ın halifesi olamadığını zannediyorlardı. bu zanlarında da kalmalıydılar. Bunun faydası şuydu: Abbasiler, şiilerin rehberi yok biliyorlardı ve şiilerin rehbersiz kıyam etmeyeceğine inanıyorlardı. B&ouml;ylece şiilere zul&uuml;m tehlikesinden korumuş oldu. etmekten el &ccedil;ekecek ve onları katletmeye gerek duymayacaklardı.</p>\n\n<h2>\n	İkinci Naib&rsquo;in Vefati.</h2>\n\n<p>\n	Ebu Cafer Muhammed b. Osman H.K 305 yılında Camadi-ul Ahir ayının son g&uuml;n&uuml;nde vefat etti. Naiplik s&uuml;resi yaklaşık 40 yıl s&uuml;rd&uuml;. O, &Ouml;lmeden iki ay &ouml;nce vefatını haber vermişti. Kabri, Kufe yolunun başında, yaşadığı evin mahallesinde, annesinin kabrinin yanındadır.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<h2>\n	Eb&ucirc;l Kasım H&uuml;seyin b. Ruh N&ucirc;baht-i</h2>\n\n<p>\n	&ldquo;D&ouml;rt vekillerden biri olan&rdquo; &uuml;&ccedil;&uuml;nc&uuml; &ouml;zel vekil H&uuml;seyin b. Ruh-i Nubaht&icirc; dir. O Bağdat şi&acirc;ları arasında &ouml;zel bir ş&ouml;hrete sahip idi ve Muhammet b. Osman-ı Emrin&rsquo;in g&uuml;venip itimat etmiş oldğu şahıslardan biriydi.</p>\n\n<p>\n	Muhammed b. Osman &Ouml;l&uuml;m&uuml;nden iki &uuml;&ccedil; yıl &ouml;nce, bazı şiaları H&uuml;seyin b. Ruh-ı N&ucirc;baht&rsquo;ıya muracat ettirerek imam hakkı olan malları ve başka diyer malları ona g&ouml;t&uuml;rmelerini istedi. B&ouml;ylece onun imamı zaman (a.s) tarafından vekillk etmesi ortamını hazırlıyordu. ve her kim bu konuda ş&uuml;pheye d&uuml;şecek olursa onlara &ouml;zellikle vurgulamaktaydı ki bu emir İmamı Zaman (a.s) tarafından verilmiştir.</p>\n\n<p>\n	Başka rivayetlerden anlaşılan ki Muhammet b. Osman, İmamı Zaman (a.s)&rsquo;in emriyle &ouml;l&uuml;m&uuml;nden iki veya &uuml;&ccedil; yıl &ouml;nce, H&uuml;seyin b. Ruh-u kendisinin vekili olarak şilara tanıtmıştı. bu konunun olduk&ccedil;a &ouml;nemle vurgulandığı rivayetlerden muşahide edilmektedir.</p>\n\n<p>\n	Bu &ouml;zel vurgulamaların sebebi &ccedil;ok a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; H&uuml;seyin b. Ruh hakkında İmam (a.s)&rsquo;lar tarafından onun g&uuml;venirliğini emin biri olduğu ve vekilliği hakkında deliller belirtilmemişti &ouml;te yandan Bağdat vekilleri arasında &ouml;yle şahıslar vardı ki dış g&ouml;r&uuml;n&uuml;şte Muhammet İb&rsquo;ni Osman&rsquo;ın onlarla irtibatı daha bir fazla g&ouml;ze &ccedil;arpmaktaydı. Bu sebeple şiaların bir &ccedil;oğu H&uuml;seyin b. Ruh&rsquo;un vekilliğe se&ccedil;ilebileceğini tasavuur etmiyorlardı.</p>\n\n<p>\n	Onun hakkında zihinlerde bulunan ş&uuml;phelerin silinmesi i&ccedil;in, ikinci vekil onun imamı, zaman (a.s) tarafından vekilliğe se&ccedil;ilmiş olduğununu her fırsattan istifade ederek a&ccedil;ıklamaya &ccedil;alışıyordu. Bu konuyu daha bir g&uuml;zel şekilde a&ccedil;ıklayan hadislere deyinmek istiyoruz:</p>\n\n<p>\n	Ahmet b. ve Abdullah b. İbrahim N&ucirc;baht evlatlarından bir kurup ş&ouml;yle nakletmekteler:<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a>&ldquo;Muhammet b. Osman&rsquo;ın ihtizarı sırasında şianın&nbsp; bazı tanınmış şahsiyetleri: Ebu Ali b. H&acirc;man, Ebu Abdullah b. Muhammet Katib, Ebu Abdullar Baptani, Ebu sehl İsmail b. Ali Nubhti ve Ebu Abdullah b. Vicna v.b toplanarak&nbsp; hep birlikte Muhammet b. Osmanın yanına giderek ş&ouml;yle sordular: Eğer sizin baaşınza bir şey gelecek olursa sizden sonra vekiliniz kimdir? Muhammed b. Osman: Benden sonra şu H&uuml;seyin b. Ruh bin Ebi Behri benim vekilim ve sizinle imam-ı zaman arasında o hazretin g&uuml;venip, emin ve itimat ettiği bir vekildir. Sizler meselelerinizde ona murac&acirc;t ediniz ve &ouml;nemli işlerinizde ona g&uuml;veniniz. Ben g&ouml;revli olduğum memurrietimi ona devr ediyorum.&rdquo;</p>\n\n<p>\n	3) Ebu Ali Muhammet bin Hemam ş&ouml;yle rivayet etmekte: &ldquo;Muhammed bin Osman&rdquo; -Allah ondan razı olsun- &ouml;l&uuml;m&uuml;nden &ouml;nce şianin ileri gelen b&uuml;y&uuml;klerini toplayarak ş&ouml;yle dedi: Eğer benim &ouml;l&uuml;m hadisem ger&ccedil;ekleşecek olursa, Benim vekilim H&uuml;seyin bin Ruh Nubehtı dir. Ben onu kendi yerime tain etmekle g&ouml;revlendirildim; sizlerde ona muracat ederek işlerinizde ona g&uuml;veniniz. (El gıybe 371. sayfa 341. Hadis- Biharul envar 51. cilt 355. sayfa) 4)</p>\n\n<p>\n	Cafer bin Muteyyil ş&ouml;yle belirtmekte:</p>\n\n<p>\n	&ldquo;Muhammed bin Osman&rsquo;ın -Allah ondan razı olsun- &ouml;l&uuml;m&uuml; esnasında onun baş ucunda oturmuştum ve onunla konuşarak soru sormaktaydım H&uuml;seyin bin Ruh ise onun ayak tarafında oturmaktaydı; O esnada Muhammed bin Osman bana d&ouml;nerek ş&ouml;yle buyurdu: Vasiyetlerimi H&uuml;seyin bin Ruha etmekle g&ouml;revliyim. Bu s&ouml;zden sonra ben yerimden kalkarak Ebul Kasım H&uuml;seyin bin Ruh un elinden tutarak kendi yerime oturttum ve kendim ayak tarafına ge&ccedil;tim.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Onaylanmasinda İmamı Zaman Tarafindan Verilen İlk Reman</h2>\n\n<p>\n	(El geybe 372. sayfa- 314. Hadis)</p>\n\n<p>\n	Ebul Abbas bin Nuh ş&ouml;yle belirtmektedir: Abuazdan Muhammed bin nefsin hattıyla ş&ouml;yle yazılmış olduğunu g&ouml;rd&uuml;m. O mukaddes şahs (İmamı zaman) tarafından H&uuml;seyin bin Ruh hakkında belirtilen ilk ferman şu şekildeydi: biz onu (H&uuml;seyin bin Ruh) tanımaktayız y&uuml;ce Allah t&uuml;m iyilikleri ve Rızayetini ona tanıttırsın ve Onu kendi yardımıyla saadete eriştirsin, onun amelinden haberimiz vardır o her y&ouml;n&uuml;yle bizim g&uuml;venip, emin bildiğimizdir. Onun bizim yanımızda makam ve derecesi vardır ki onu sadetmend etmektedir. Allah nimet ve ihsanını daha bir fazlalaştırsın...</p>\n\n<p>\n	bu emir ve nizane şavval Ayının altısında pazar g&uuml;n&uuml; 305 yılında verilmiştir. Bu yazılı emirden anlaşılmaktadır ki takriben ilk d&ouml;rt ayda H&uuml;seyin bin Ruh un imamı zamanla (a.s) yazılı irtibatları var idi.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun İmamı Zamanın (A.S) Vekili Olarak G&ouml;reve Başlaması</h2>\n\n<p>\n	Ebu ceferi Emrinin &ouml;l&uuml;m&uuml;nden ve onun vasiyeti &uuml;zerine H&uuml;seyin Bin Ruhun imamı zaman (a.s)&rsquo;ın vekili olarak se&ccedil;ilmesinden sonra, Ebul Kasım H&uuml;seyin bin Ruh Bağdatta bulunan &ldquo;Darul Niyabe&rdquo; (vekil evine) gelerek resemen g&ouml;reve ge&ccedil;ince şianın ileri gelen şahsiyetleri onun etrafına toplandılar. Ebu ceferin hizmet&ccedil;isi olan &ldquo;zeka&icirc;&rdquo; Ebu ceferin Asası ve sandığının kilidi elinde olduğu halde gelerek dedi: Ebu cefer bana emrederek ded; beni toprağa verdikten ve Ebul Kasım benim yerime ge&ccedil;tikten sonra bu eşyaları ve i&ccedil;erisinde imam (a.s)&rsquo;ların m&ouml;h&uuml;r&uuml; olan bu sandığı ona teslim et. H&uuml;seyin bin Ruh akşama doğru yanında olan toplulukla birlikte &ldquo;Darul Niyabet&rsquo;ten&rdquo; ayrılarak hep birlikte Ebu cefer Muhammed bin Ali şelmağani&rsquo;nin evine gittiler (1)</p>\n\n<p>\n	H&uuml;seyin bin Ruh Bağdata ki on vekili ve diğer şehirlerde bulunan diyer vekilleri ile imam-ı zaman (a.s)&rsquo;ın vekilliği vazıfesine başladı. Mantıklı ve akıllı bir program ile dost d&uuml;şman arasında kendisini &ccedil;ok g&uuml;zel bir şekilde kabul ettirdi. Nubahti Ailesine yakınlığından ve onların Abbasiler y&ouml;netiminde g&uuml;&ccedil; ve Adamlarının olmasından ve diğer taraftan şiiliğe eğlimli ve şialardan yana olan, Fırat hanedanının bir &ccedil;oğunun devlet kademesinde olamsından dolayı ilk etaplarda devlet englellemeleriyle karşılaşmadı. &Ouml;te yandan Muhamed bin Osman &ouml;lmeden &ouml;nce onun kendisinden sonra vekil olduğunu bir &ccedil;ok yerde ısrarla belirtmesinden dolayı t&uuml;m şialar onun vekilliği hakkında en k&uuml;&ccedil;&uuml;k terdide kapılmadılar. Bundan dolayıdır ki onun zamanında yalan yere vekillik iddasında bulunanlara -Şelmağaniden hari&ccedil;- &ccedil;ok &ccedil;ok az raslamaktayız. Eğer olmuş olsalar dahi biraz d&uuml;ş&uuml;nd&uuml;kten sonra H&uuml;seyin bin Ruh&rsquo;un vekilliğini inkar etmekten el &ccedil;ekmekteydiler.</p>\n\n<p>\n	H&uuml;seyin bin Ruh&rsquo;un kendisine ait g&ouml;revlileri vardı ki onların yardımıyla millet ve islam &uuml;lkelerinde bulunanlarla irtibatını sağlıyorlardı. Ahvazda onun milletle irtibatını sağlayan Muhammed bin Nefisti ki&nbsp; H&uuml;seyin bin Ruh&ucirc;n zamanında imam-ı zamanın ilk fermanı onun tarafından yayınlanmıştı. H&uuml;seyin bin Ali ve Cenna Nusebin de &ccedil;alışmaktaydıler. Mısırda da g&ouml;revli elamanları vardı. Azarbaycanda Kasım bin Ala&icirc; ve onun yardımıcısı Ebu&nbsp; Muhammed imran sonra oğlu Hasan Ali- &icirc; Hicder ve ondan sonra oğlu Hasan, Ebu Kasımın vekilleri oldular ve 312 yılına kadar Reyde Muhammed bin ceferi Esedi Razi ve Beleğ de Muhammed bin Hasan sirefi milletle H&uuml;seyin bin Ruh arasında irtibat sağlamadaydılar.(1)<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un Siyasi Yaşantısından B&ouml;l&uuml;mler</h2>\n\n<p>\n	&Ouml;nceden de belirmiş olduğumuz gibi H&uuml;seyin bin Ruhun, &ldquo;Nubahtı&rdquo; hanedanına mensub olmasından dolayı &ldquo;M&uuml;ktadir&rdquo; zamanında (295- 320) Abbesi y&ouml;netiminde &ouml;zel bir saygılığına sahip idi hatta onun kendisi bir zamanlar halifenin &ouml;zel veznadarıydı.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Onun Abbasi y&ouml;netimiyle olan irtibatı &ouml;yle bir şekildeydi ki vezirlerin deyişmesine g&ouml;re deyişmekteydi. Halifenin şahsen onunla bir ihtilafı yok idi zira asıl kudret vezirlerin elindeydi.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a>&nbsp;Halifenin kendisi pek &ouml;nemsenecek bir g&uuml;ce sahip değildi. &Ouml;zellikle &ldquo;M&uuml;ktedir&rdquo;in hilafeti d&ouml;neminde, M&uuml;ktedir k&uuml;&ccedil;&uuml;k yaşta hilafete yetişmiş olduğu i&ccedil;in son kararı ya etrafında olanlar veya vezirler vermekteydiler. bu nedenle vezirlerin değişmesiyle siyasi ortamda değişmekteydi ve &ouml;nceki irtibat bozulup gitmekteydi ve ikinci bir siyaset uygulanmaya başlanıyordu bu sebeple H&uuml;seyin bin Ruhun siyasi yaşantısıda değişmekteydi, &ouml;yle ki bazen a&ccedil;ık bir halde faliyet etmekteydi, bazı zamanlar ise gizli bir şekilde yaşamaktaydı ve bazı zamanlar ise m&uuml;ktedirin zindanına d&uuml;şmekteydi. Sevinilecek bir durumdur ki şia ve s&uuml;nni&rsquo;nin tarih yazarları onun yaşantısını kaleme almışlar, bunun aksine birinci ve ikinci vekillerin yaşantıları tarihte kaleme alınmamıştır.</p>\n\n<p>\n	Merhum ikbal bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	H&uuml;seyin bin Ruh vekilliğe se&ccedil;ildiği g&uuml;nden itibaren, Hamit bin Abbasın<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a>&nbsp;vezirliğine kadar tam bir saygınlıkla ile Bağdatta yaşamaktaydı ve onun evi Amirlerin, şahsiyetli şahısların ve Azledilmiş vezirlerin gidip geldiği bir yerd idi.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	&Ouml;nceden de belirtmiş olduğumuz gibi, Fırat hanedanı onun şahsına ve g&ouml;r&uuml;ş&uuml;ne ihtiram g&ouml;sterdikleri i&ccedil;in ve imamın mezhebinin takip&ccedil;ileri sayıldıkları i&ccedil;in bu hanedan iş başında bulundukları muddet i&ccedil;erisinde, hi&ccedil; bir kimse H&uuml;seyin bin Ruhu ve Ashabını rahatsız etmiyorlardı ve şialar ona vermekle g&ouml;revli oldukları malları her yandan ona getirmekteydiler. Ama Fırat hanedanının Hamit bin Abbas ve onun adamları tarafından g&ouml;revden alındı ve bu hanedanının Mallarını,&nbsp; k&ouml;lelerini ellerinden almaya başladılar bu sırada H&uuml;seyin bin Ruh olduk&ccedil;a zor anlar yaşadı bu konuyu tamamıyla tefsilatlı a&ccedil;ıklayan bir senet elimize ulaşmamıştır. Kesin olarak belirtmek gerkirse İmamın &uuml;&ccedil;&uuml;nc&uuml; vekilinin bu tarihten itibaren 317 yılına yanı hapısten &ccedil;ıkana kadarki yaşanıtısı tarihte a&ccedil;ıklanmamıştır. Tarih&ccedil;ilerin belirtmiş olduklarından &uuml;&ccedil; nokta &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- H&uuml;seyin bin Ruh, Devlet mahkemesinin ondan belli bir mal istemesinden dolayı 312 yılında Hapise d&uuml;şt&uuml; onun hapıse d&uuml;şme yılını yani 312. Seneyi iki yoldan elde etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	a) Şia alimlerinin rivayetleri şahitlik etmektedir ki H&uuml;seyin bin Ruh 312. yılının zi hecce Ayın Halife m&uuml;ktedirin y&ouml;ntemi esnasında hapiste bulunum aktaydı<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	b) O hapiste beş yıl kaldı<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a>&nbsp;317. yılının Muharrem ayında hapisten &ccedil;ıktı<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a>&nbsp;317&rsquo;den beş yıl &ccedil;ıkarılınca 312 yılı &ccedil;ıkan netice olmaktadır.</p>\n\n<p>\n	2- H&uuml;seyin bin Ruh bir sure gizli şekilde yaşadı. O bu m&uuml;ddet zarfında ibnul Ezagır lakabıyla meşhur olmuş olan Ebu Cefer bin Ali şelmağani yi kendi yerine vekil olarak atadı. Şelmağani onunla şiaları arasında vasıta ve el&ccedil;i durumundaydı.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a>&nbsp;Anlaşılan onun gizli şekilde yaşaması hapise d&uuml;şmeden &ouml;nce başlamış &ccedil;&uuml;nk&uuml; bu tarihten &ouml;nce şelmağanı ger&ccedil;ek akıde &uuml;zerinde bulunmaktaydı ve o zamana kadar imamet yolunun tersine gidip peygamberlik iddasında bulunmamıştı onun doğru yoldan sapması 312 yıllarına denk gelmektedir ve aynı şekilde 312. yılın zihacce ayında H&uuml;seyin bin Ruh onun lanetli biri olduğunu ilan etmiştir. <a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	H&uuml;seyin bin Ruh hapisten kurutulduktan sonra, Bağdata eskiden&nbsp; oluğu gibi izzet ve ihtiram ile şiaların işlerini hal etmkle meşgul olmaktaydı<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a>&nbsp;ve imamiye olanlar ellerinde bulunan malları ona g&ouml;t&uuml;rmekteydiler ve aynı şekilde Nubahti ailesine mensup olan bir ka&ccedil; kişi &ouml;rneğin Ebu Yakup İshak bin İsmail (vefat 322 yılında) ve Ebul H&uuml;seyin Eli bin Abbas (244- 324) ve Ebu Abdullah H&uuml;seyin bin Ali Nubahtı (vefat 326) Halifelik ve Askeri &ccedil;evrede &ouml;nemli makamlar elde etmişlerdir. Bu y&uuml;zden hi&ccedil; kimse Ebul Kasım H&uuml;seyin bin Ruhu zorluğa d&uuml;ş&uuml;recek sorunlar &ccedil;ıkaramıyordu aksine bu tarihlerde onun evi Bağdatın zengin şahıslarının, saray adamlarının ve eski vezirlerin gidip geldiği bir yer durumundaydı. Hatta onların bazıları Halifenin ve vezirlerin yanında işlerini y&uuml;r&uuml;tebilmek amacıyla H&uuml;seyin bin Ruhtan yardım istemekteydiler.</p>\n\n<p>\n	&Ouml;rneğin Ebu Ali bin M&ucirc;gle (b. Mugale 316- 318 h-k yıllarında M&uuml;ktedir&rsquo;in veziri idi.) 325 yılında ondan yardım diledi. H&uuml;seyin bin Ruh ise onun işini hal etmek amacıyla, b. Raib&rsquo;ın veziri olan Ebu Abdullah H&uuml;seyin bin Ali N&ucirc;baht&icirc;, ile sohbet etti ve Abdullah onu Ra&icirc;b&rsquo;ın yanına hakim olarak kabul ettirdi. (Bu konu ıhbar-ur Razi Billah ve Al Muttaki lillahi min Kitabul Evrag 87. sayfada nakl olunmuştur.)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un İlmi Makamı</h2>\n\n<p>\n	İlk asrın tarih&ccedil;ılerinin ve ikinci Asrın hadıs alimlerinin a&ccedil;ıklamalarına g&ouml;re H&uuml;seyin bin Ruh Asrının dahisi ve dost d&uuml;şman arasında en bilgili şahıslardan sayılmaktaydı. Onun vekillik zamanlarında yapmış olduğu ilmi tartışma ve başkaları tarafından sorulan sorulara g&uuml;zel bir şekilde cevab vermesi o b&uuml;y&uuml;k şahsiyetin ilim derecesinin y&uuml;celiğini Tastiklemektedir. Rivayet y&ouml;n&uuml;nden onun ilmi boyutunu ele alıp a&ccedil;ıklayan bazı hadisleri nakl etmek istiyoruz.</p>\n\n<p>\n	1- Muhammed bin ibrahim bin ishak-ı Talıgani (Allah ona rahmet etsin) ş&ouml;yle yazmaktadır: Ben Şeyh Ebul Kasım H&uuml;seyin bin Ruh (r.a)in yanında, Aralarında Ali bin İsa Kasri&rsquo;nin de bulunduğu bir camaatla birlikte oturmuştuk ki bir şahıs kalkarak H&uuml;seyin bin Ruh&rsquo;a hitaben:</p>\n\n<p>\n	Sizden bir konu hakkında soru sormak istiyorum dedi.</p>\n\n<p>\n	H&uuml;seyin bin Ruh istediğini sor dedi.</p>\n\n<p>\n	O şahıs: Acaba imam H&uuml;seyin (a.s) Allah&rsquo;ın velisi miydi? Diye sordu.</p>\n\n<p>\n	H&uuml;seyin bin Ruh: Evet dedi.</p>\n\n<p>\n	O şahıs: Acaba Allah&rsquo;ın d&uuml;şmanını dostuna musallat etmesi doğrumudur? diye sorunca H&uuml;seyin bin Ruh ş&ouml;yle cevap verdi: Sana s&ouml;yleyeceklerimi&nbsp; dikkatle dinleyerek aklına yerleştirmeye bak! Bunu bil ki y&uuml;ce Allah (c.c) milletle a&ccedil;ık bir şekilde sohbet edip karşı karşıya konuşmaz. Onların cinsinden aynen onlar gibi beşer olan peygamberleri onlara g&ouml;nderir. Bunlar da &ouml;rt&uuml;l&uuml; bir şekilde Allah&rsquo;tan direktif alırlar. Peygamberlerin insanlardan beşeriyet a&ccedil;ısından hi&ccedil;bir farkları yoktur. Onlar da insanlar gibi yemek yemekyerler, pazarda y&uuml;r&uuml;rler&hellip; Ardından ş&ouml;yle s&ouml;ylediler: Sizler de bizim gibi beşersiniz. Sizlerden bir şey kabul etmeyiz, o nedenle &ouml;yle bir şey getirin ki biz onu yapmaktan aciz olalım ve b&ouml;ylece anlayalım ki siz bizlerden ayrı &ouml;zel bir şey g&ouml;rmektesiniz ki, bu şey bizim kudretimizin dışında bulunmaktadır. Y&uuml;ce Allah (c.c) da milletin yapmasından aciz olduğu mucizeyi onlara g&ouml;sterdi. Onlardan biri (Hz. Nuh (a.s)) m&uuml;cizesini tufan ile g&ouml;sterdi ki kavmi uyarıp korkuttuktan sonra ve mazeretlerini ortadan g&ouml;t&uuml;rd&uuml;kten sonra ger&ccedil;ekleşmiştir. Bu vesile ile hakka baş kaldıranlar sulara boğuldu. Diğeriyse; (Hz. İbrahim (a.s)) ateşe atıldı ama, ateş ona soğuk ve rahat bir yer oldu. Bir başkası ise; (Hz. Salih (a.s)) sert kayadan bir dişi deve &ccedil;ıkardı ki memelerinden s&uuml;t akmaktaydı. Bir diğeri ise; (Hz. Musa (a.s) Allah&rsquo;ın izniyle denizi par&ccedil;alayıp taştan &ccedil;eşmeler akıttı ve kuru ağa&ccedil; olan asasını canavara d&ouml;n&uuml;şt&uuml;rd&uuml; ve &nbsp;b&ouml;ylece asası sihirbazların t&uuml;m sihirlerini yuttu. Bir diğeri (Hz. İsa (a.s)) k&ouml;r olarak d&uuml;nyaya geleni ve pislik hastalığına muptela olanı iyileştirdi ve &ouml;l&uuml;y&uuml; diriltti. Millete evlerinde yemiş olduğu şeylerden stok edip depoladığı şeylerden haber vermekteydi. Onların sonuncusu ise; (Peygamberi Ekrem (s.a.a) ayı ikiye b&ouml;ld&uuml;. Hayvanlar, &ouml;rneğin deve, kurt v.b onunla sohbet etmekteydiler.</p>\n\n<p>\n	Peygamberler b&ouml;yle mucizeler getirdiler ve millet bu mucizeler karşısında aciz kaldı. Y&uuml;ce Allah (c.c) l&uuml;tuf ve hikmetiyle şunu &ouml;yle muhadder kılmıştı ki, peygamberlerini, b&ouml;yle mucize ve kudretlere sahip olmalarına rağmen bazen gaip bazen de mağlup etmekteydi. &Ouml;yle ki bazı yerlerde zafere ulaşır, bazı yerlerde ise yenilgiye uğrarlardı. Eğer y&uuml;ce Allah (c.c) her zaman onları zafere ulaştırıp yenilgiye uğratarak imtahan etmeyecek olsaydı millet onları&nbsp; ilah edineceklerdi ve onların belalar, imtahanlar ve sabırlar karşısındaki makam ve dereceleri belli olmazdı.</p>\n\n<p>\n	Bu sebeple y&uuml;ce Allah (c.c) bu hususta onları da diğer beşerler gibi karar kılmıştır ki, imtahan ve deneme anlarında başarılı olduklarını g&ouml;sterebilsinler ve d&uuml;şmanlarına karşı kazanmış oldukları &uuml;st&uuml;nl&uuml;k ve zaferlerde ş&uuml;kredenlerden &nbsp;olsunlar, her hallerinde tevazu etsinler, itaatsizlik ve zulmedenlerden olmasın. B&ouml;ylece kulları bilsinler ki onları yaradan bir Allah vardır, işlerinin konturolu o&rsquo;nun elindedir. Dahası o&rsquo;na ibadet edip tapsınlar ve g&ouml;ndermiş olduklarına itaat etsinler. Bu vesileyle hadlerini aşarak peygamberlik ve ilahlık iddia edenler i&ccedil;in veya inat edip Allah&rsquo;ın emrini g&ouml;rmezlikten gelerek g&uuml;naha koşanlar, melekler ve Allah&rsquo;ın peygamberlerinin onun tarafından getirmiş oldukları dini inkar edenler i&ccedil;in h&uuml;ccet tamamlanıp, bahane yolları kapansın ve sonu&ccedil;ta iyiyle k&ouml;t&uuml; ortaya &ccedil;ıkmış olsun.</p>\n\n<p>\n	&ldquo;&hellip; Fakat helak olanın, apa&ccedil;ık bir delil g&ouml;rerek helak olması, diri kalanın da gene apa&ccedil;ık bir delil g&ouml;rerek diri kalması i&ccedil;in Allah, olacak bir işi yerine getirmek &uuml;zere bunu b&ouml;yle yaptı ve ş&uuml;phe yok ki Allah, mutlaka her şeyi duyar, bilir.&rdquo; (Enfal s&uuml;resi 42. Ayet) Muhammed bin İshak - Allah ondan razı olsun- ş&ouml;yle s&ouml;ylemektedir: &ldquo;O g&uuml;nden bir g&uuml;n sonra Ebul Kasım H&uuml;seyin bin Ruhun hizmetine gittim; i&ccedil;imden kendi kendime: &ldquo;Acaba o, d&uuml;n s&ouml;ylediklerini kendisinden mi s&ouml;yl&uuml;yordu?&rdquo; diyordum. O esnada H&uuml;seyin bin Ruh&rsquo;un bana hitaben: &ldquo;Ey Muhammet bin ibrahim! Ben g&ouml;kten d&uuml;şerek u&ccedil;an kuşların yemi olmayı veya par&ccedil;alayıcı r&uuml;zg&acirc;rlara maruz kalmayı Allah dinin hakkında bir şeyi kendi nazarıma g&ouml;re s&ouml;ylemeye tercih ederim! Bu mesele başka bir yerden kaynaklanmaktadır, Allah&rsquo;ın H&uuml;cceti olan İmam-ı Zaman&rsquo;dan işittim.&rdquo; (El Gaybeh 324- sayfa 293. hadis - İsbatul Hidayet 1. cilt 117. sayfa, 168 hadis Kemalu Din 2. cilt 507. sayfa 37. Hadis.) (el Gaybeh 388. sayfa 353. Hadis)</p>\n\n<p>\n	Kel&acirc;m ilmi dalında &ldquo;T&uuml;rk Herui&rdquo; olarak tanınmış olan alimlerden biri, H&uuml;seyin bin Ruh&rsquo;tan ş&ouml;yle sordu: Peygamber-i Ekrem (s.a.a) ın ka&ccedil; tane kızı vardır? H&uuml;seyin bin Ruh: &ldquo;d&ouml;rt tane&rdquo; diye cevap verdi:</p>\n\n<p>\n	-Bunlardan hangisi daha faziletliydi?</p>\n\n<p>\n	-Fatıma (a.s)</p>\n\n<p>\n	Ni&ccedil;in o; kızların en k&uuml;&ccedil;&uuml;ğ&uuml; olması, dolayısıyla peygamberle irtibatı az olmasına rağmen ni&ccedil;in o daha faziletliydi?</p>\n\n<p>\n	- H&uuml;seyin bin Ruh: Fatıma (a.s)&rsquo;ın daha faziletli olmasının sebebi onun iki &ouml;zelliğinden dolayı idi ki o &ouml;zellikler onu &uuml;st&uuml;n kılmaktaydı. Onlardan birincisi Peygamber Ekrem (s.a)&rsquo;den miras alması. İkincisi ise peygamberi Ekrem (s.a.a)&rsquo;in soyunun Fatıma (a.s)&rsquo;dan devam etmiş olmasıdır. Y&uuml;ce Allah&rsquo;ın bunu ona vermesinin sebebi Fatıma (a.s)&rsquo;ın ne kadar halis ve temiz olduğunu bilmesindendir. T&uuml;rk Hervi ş&ouml;yle belirtmektedir: Bu konuyu H&uuml;seyin bin Ruh gibi &ouml;zet ve a&ccedil;ık bir şekilde a&ccedil;ıklayan kimse g&ouml;rmedim.&rdquo;</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Keşif Ve Kerametleri</h2>\n\n<p>\n	Vekillerin faaliyet ve &ccedil;alışmalarından biri de şiaların vekillikleri hakkındaki şek ve ş&uuml;phe tozunu onların zihinlerinden temizlemeleri meselesiydi. Bu da bazı sırları ve alametleri a&ccedil;ıklamak veya M&uuml;racatta bulunanlara delil istedikleri zaman, imamı zaman (a.s)&rsquo; tarafından a&ccedil;ık deliller g&ouml;stermekten başka bir yolla ger&ccedil;ekleşmesi m&uuml;mk&uuml;n değildi ve &uuml;&ccedil;&uuml;nc&uuml; vekil olan H&uuml;seyin bin Ruh&rsquo;ta bu konuda istisna edilmez. Zira bu konuya değinen g&uuml;venilir kaynaklardan, nakl edilen ve &uuml;&ccedil;&uuml;nc&uuml; vekilin ve imamı zaman (a.s)&rsquo;ın şialarla olan irtibatlarını sergileyen eğitici ger&ccedil;ek olaylar vardır ki bir ka&ccedil;ını burada nakl etmekle yetineceğiz?</p>\n\n<p>\n	1- H&uuml;seyin bin Ali bin Babevey (Şeyh Saduk&rsquo;un kardeşi) ş&ouml;yle nakl etmektedir: Karamitelerin (ismailiye&rsquo;nin bir fırkasıdır) (311 H-P) yılında ziyarete gitmekte olan Hacılara hucum ettikleri yılı Hemşehrilerimden (Kumdan) olan bir kısım insanlar bana ş&ouml;yle nakl ettikler: Babam (Ali bin Babevey) (Allah ondan razı olsun) Ebul Kasım H&uuml;seyin bin Ruha bir mektup yazarak imamı zaman (a.s) in huzurundan Hacca gitmek amacıyla ona izin almasını istedi. O Hazret tarafından ş&ouml;yle emir geldi: Bu yıl gitme! Babam ikinci bir mektup yazarak haccının vacib olduğun halde ertleyebilirmiyiz diye ? sordu. Cevabı geldi: Eğer gitme mecburiyuetinde isen en sonda giden karvanla git.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; babam en son Kervanla gittiği i&ccedil;in hucuma maruz kalmadı ama diyer karvanlarda bulunanların t&uuml;m&uuml; &ouml;ld&uuml;r&uuml;ld&uuml;ler. (El ğeybe 270. hadis Biharul envar 51. cilt 293. sayfa 1. Hadis)</p>\n\n<p>\n	2- Ebu Cefer Muhammed bin Ali ul Esvet (r.a) ş&ouml;yle nakl etmektedir: &ldquo;Muhammed bin Osmanı Emrinin (r.a) &ouml;l&uuml;m&uuml;nden sonra Ali bin H&uuml;seyin bin musa Babavey (şıh saduğun babası) benden Ebul Kasım Ruhi den İmamı Zaman (a.s)in ona (Ali bin babeveye) dua etmesini rica istedi ki y&uuml;ce Allah ona bir rica ettim, o ise İmamı Zaman (a.s)in hizmetine beyan etti. &Uuml;&ccedil; g&uuml;n sonra bana haber verdi ki imamı zaman (a.s)in Ali bin Babeveye dua ettiğini ve kısa zamanda Y&uuml;ce Allah ona bir erekek &ccedil;ocuk vererek onun sebebiyle millete manfatlar vereceğini ve ondan sonra başka evlatların geleceğinide buyurdu. Ebu Cefer Muhammet bin Esved ş&ouml;yle belirtmekte: H&uuml;seyin bin Ruhtan o hazeretin benim hakkımda da b&ouml;yle bir duada bulumasını istedim ama o benim ricamı kabul etmeyerek ş&ouml;yle buyurdu: Bu isteyin m&uuml;mk&uuml;n deyildir. Bu olaydan sonra aynı yıl i&ccedil;erindinde Ali bin Babevey in oğlu Muhammet (şıh saduk) ve ondan sonra ise diyer evlatları d&uuml;nyaya geldi ama bana evlat nasib olmadı. Şıh Saduk Ebu cefer bin Babavey ş&ouml;yle belirtmekte: &ldquo;Ebu cefer muhammd bin ali Esued (r.a) her vakt benim Muhammet bin Hesen bin Ahmet bin velidin ders toplantılarına gittiğimi ve ilmi kitapları okumaya karşı aşırı alakam g&ouml;rd&uuml;ğ&uuml; zaman ş&ouml;yle s&ouml;ylemekteydi. Senin ilme karşı b&ouml;yle b&uuml;y&uuml;k bir alakan olması şaşılacak bir yer deyildir zira sen imamı zaman (Allah zuhurunu tez etsin) in duysıyla d&uuml;nyaya gelmişsin&rdquo;. <a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	3- &ldquo;Ebu Ali Bağdadı&rdquo; olarak tanınan H&uuml;seyin bin Ali bin Muhammed K&ucirc;mm-&icirc; ş&ouml;yle belirtmekte: &ldquo;b. cavşir&rdquo; olarak meşhur olan bir şahıs Buhara, şehrinde bana o sıkke altın vererek onu Bağdata şıh Ebul Kasım H&uuml;seyin bin Ruha (r.a) mrememi s&ouml;yledi, bende onları alarak yala koyuldum &ldquo;Amvveye&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a>&nbsp;yetiştiğim zaman bilmeyerek onlardan birini kayıp ettim Bağdata ulaştığım zaman onları teslim etmek amacıyla &ccedil;ıkardımda onlardan birinin kayıp olduğunu fark ettim o nedenle gidip aynı ağırlıkta bir altın sıkke alıp t&uuml;m&uuml;n&uuml; H&uuml;seyin bin Buhun &ouml;n&uuml;ne bıraktım. H&uuml;seyin bin Ruh eliyle benim Aldığım Altın sıkkeyi g&ouml;sererek ş&ouml;yle buyrdu: O kendi aldığını g&ouml;t&uuml;r; Zira kayıp etmiş olduğunu o sıke bize ulaştı, işte şurada sonra onu &ccedil;ıkararak bana g&ouml;sterdi g&ouml;rd&uuml;m ki ger&ccedil;ekten de benim yolda kayıp etttiğim altın sıkkesidir.</p>\n\n<p>\n	4- Ebu Abbas bin Nuh, Ebu Abdullah H&uuml;seyin bin surreyi Kummi den ş&ouml;yle rivayet etmektedir: &ldquo;(sgrur) siminde s&uuml;slenmi abid birini Ahvazdan g&ouml;rd&uuml;m ama nereli olduğunu unuttum. O ş&ouml;yle s&ouml;ylemkteydi: Ben lalı idim hi&ccedil; konuşamıyordum Amcam ve Babam &uuml;&ccedil; d&ouml;rt yaşlarımda beni şıh Ebul Kasım H&uuml;seyin bin Ruh&rsquo;un (Allah ondan razı olsun) yanına g&ouml;t&uuml;rd&uuml;ler ve ondan dilimin A&ccedil;ılması amaciyle imamı zamanda duada bulunmasını istediler. H&uuml;syin bin Ruh: Sizin İmam H&uuml;seyin (a.s)in heremine &ldquo;Kerbeleya &ldquo; gitmeniz emir olundu. Ben amcam ve Babam Kerbalaya gittik, ziyaret amacıyla boy abdesti aldık ziyaret esnasında Babam ve Amcam serur! diye beni &ccedil;ağrıdılar bende Evet diye cevab verdim. Ebu Abdullah bin Sureh &ldquo;Serure&rdquo; nin sesinin kısık olduğunu Belirtmektedir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	Bizim itikatımıza g&ouml;re imamı zaman (a.s)in &ouml;zel vekilleri ki onlardan biride H&uuml;seyin bin Ruh tur o hazertle dierek bir irtibat i&ccedil;erinde bulunmaktaydılar. Bazı sırrı olan olayalar hakkında o hazertin izniyle haber vermek, bazı maslahatlardan dolayı idi bununda hi&ccedil; bir sakıncaıs bulunmamaktadır.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Vekillik D&ouml;nemi Ve Vefati</h2>\n\n<p>\n	H&uuml;seyin bin Ruh, Ebu cefer Muhammed bin Osman Emri nin vefatıyla 305 h-p yılında imamı zaman tarafından vekilliğe tayın olundu ve 326 h-p yılında a&ccedil;ıklayacağımız gibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Bu hesaba g&ouml;re onun vekillik &ouml;mr&uuml; takriben yirmi bir yıl devam etmiştir. Onun kabirinin Bağdata olduğunu kesindir Ama acaba bağdatin doğusundamı yoksa batısındamı bulunmaktadır ihtilaf edilmektedir. Şih Tusinin nak etmiş olduğuna g&ouml;re, onun kabri &ldquo;Nubahtiyada&rdquo; bulunmaktadır ve &ldquo;Nubahti&rdquo;da nakl olunan alemtlere g&ouml;re Bağdatin Batısında olması gerkemktedir. Ama g&uuml;n&uuml;m&uuml;zde Bağdatın Doğusunda bulunan kabir H&uuml;seyin bin Ruhun kabrinin alemtlerine &ccedil;ok benzemektedir. (Tarihi siyasiyi geybeti imam devezdehum 209. sayfa 82. dip notunda- Ayenuş El şia 6. cilt 21. sayfa)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh Ve Muhammed Bin Alişelamağani</h2>\n\n<p>\n	H&uuml;seyin bin Ruhun niyabetlik zamanında onun mukabilinde cephede olanlardan da biri &ldquo;b. Ebul ğzapir&rdquo; olarak meşhur olmuş olan Ebu cefer Muhammed bin Ali şelmağanıdır. O şelmağanın k&ouml;y&uuml;ne mensuptur. (El kelam 8. cil 290. sayfa -mucemul Edab 1. cilt 235. sayfa - El bab 2. cilt 206. sayfa) O ilk etapta şianın ileri gelen alimlerinden ve yakın Ashaptan biriydi (Risalı Necaşi 2. cilt 235. sayfa) ve Bağdatın katipleirindendi (Mucemu Edba 1. cilt 235. sayfa) ve olduk&ccedil;a kitap yazmıştır ilk olarak H&uuml;syin bin Ruhtan emir alıp onun mutilerinden sayılmaktaydı. Ama bir m&uuml;ddet sonra kıskan&ccedil;lık y&uuml;z&uuml;nden doğru yoldan sapıp mezheb deyiştirdi onun y&uuml;z&uuml;nden bir &ccedil;ok insan doğru yoldan saptılar. (El fihrist 305. sayfa Rical el ncaşi 2. cilt 293- 294. sayfalar.) Şıh Tusi &ldquo;Fıhrıst&rdquo; isimli kitabında ş&ouml;yle yazmakta Muhammed bin Ali şelmağani mekeni Ebu cefer ve &ldquo;B.l Esapr&rdquo; olarak s&ouml;hretlenmiş olduk&ccedil;a fazla rivayet ve kitapları vardır ilk etapta hak yolu se&ccedil;mtir sonra onu bırakarak sa&ccedil;ma sapan s&ouml;zler konuşmaya başladı &ouml;yleki Bağdadın halifesi onu tutuklayarak &ouml;ld&uuml;r&uuml;p dara astırdı. Neccaşi Rıcalında belirtmkededir ki ibnul Ezagır olarak tanınımış olan Ebu cefer Muhammet bin Ali Şelmeğani bizim b&uuml;y&uuml;k alimlerinizden sayılmaktaydı. Ama H&uuml;seyin bin Ruha karşı duymuş olduğu aşırı kin ve kıskan&ccedil;lık onun hak olan şia mezhebini bırakrak yanlış bir mezhebe y&ouml;nelmesine sebep oldu. Akibeti &ouml;yle bir yere ulaştı ki onun hakkında imammı zaman (a.s) in tarafından fermanı ilen edilmiştir. Zamanın halifeside onu &ouml;l&uuml;rerek dara astırdı. Şelmağanıyı lanetleyen ferman imamı zaman (a.s) tarafından H&uuml;seyin bin Ruh vasıtasıyla 312 h.p yılında o fermanı &ccedil;&uuml;nk&uuml; kendisi Abbası halifesi olan &ldquo;Muktedirin&rdquo; evinde kendisi Abbası halifesi olan &ldquo;Muhtedirin&rdquo; evinde zindanda olduğu i&ccedil;in Ebu Ali Muhammed bin Hamam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; Muhammmet bin Hmam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; H&uuml;seyin bin Ruh d&uuml;şmanların elinde zindanda olduğu i&ccedil;in imamı zaman (a.s) ın hizmetine bir mektup yazdı ve o hayreten fermanı yayınlamamak amacıyla izin istedi. Ama o hazret fermanın yayınlanma emrini verdi ve kimseden korkmamalarını istedi ayrıca o hazret kısa bir zamandan sonra &ouml;zg&uuml;r olacağı mujdesini verdi. (El geybe 410. sayfa)</p>\n\n<h2>\n	İhticaci Tebekside, Şelmağaninin Lant Fermani</h2>\n\n<p>\n	(El ihticac 2. cilt 474- 475. sayfalar- Elğeybe 410. sayfa.)</p>\n\n<p>\n	İlan et- (Allah senin &ouml;mrunu uzun ve her iyiliklerin sırlarını sana inayet etsin.) Dinlerine ve bağlılıklarına m&uuml;tmein olduğun kimselere ki Şelmağanı olarak meşhur olmuş olan Muhammet bin Ali Murted olup islam dininden &ccedil;ıkmıştır ve kafir olmuştur ve &ouml;yle şeyler iddia etmektedir ki Allahı inkardır ve Allaha yalan ve iftira atmaktadır ve b&uuml;y&uuml;k g&uuml;naha murtekib olmuştur. Onlar ki Allahtan y&uuml;z &ccedil;evirdiler, yalancıdırlar ve b&uuml;y&uuml;k bir sapıklığa d&uuml;şerek Allahın rahmetinden ayrılıp b&uuml;y&uuml;k bir zarara uğramışlardır.</p>\n\n<p>\n	Allah (c.c) ve onun peygamberinin huzurunda (şelmağanıden ) ilşkimizi kesip ondan bizar olduğumuzu ilan etmekteyiz; ona lanet etmekteyiz ve Aşıkarda gizlide her yerde her zaman Allah&rsquo;ın laneti onun &uuml;st&uuml;ne olsun ve (Allah&rsquo;ın laneti) onun takip&ccedil;ı olup destekleyenlere olsun ve aynı şekilde bu ilamı duyduktan sonra yinede onunla ilişkide bulunanlara olsun.</p>\n\n<p>\n	Bu sebeple onlara (imamiye vekillerine veya t&uuml;m şialara) haber ver ki biz onunla dosluğu kesip ondan uzaklaşmaktayız, nasıl ki onun gibileri olan şerie Nemiri, helali ve bilali v.b den edindigimiz tavir gibi ve biz Allah&rsquo;ın sunnetlerine razıyız.</p>\n\n<p>\n	Allah&rsquo;a g&uuml;venip ondan yardım diliyoruz o her işte bize yeterlidir ve en g&uuml;zel koruyucudur.&rdquo; Ebu Ali Muhammed bin Hmam, bu fermanı alıp t&uuml;m şianın şıhlarını ve b&uuml;y&uuml;klerini davet ederek onlara okudu sonra onun aynısını yazarak diyer şehirlere g&ouml;nderdi b&ouml;ylece t&uuml;m şia tayıfaları arasında ş&ouml;hret kazandı b&ouml;ylece her kes ona lanet okuyarak ondan uzaklaştılar.</p>\n\n<h2>\n	Şalmağaninin Davasi Ve Akidesi</h2>\n\n<p>\n	Şelmağanının davası ve Akaidi tam belli deyildir zira ondan ve onun takip&ccedil;ilerinden bizlere bir kayanak yetişmemiştir. Bu bir ger&ccedil;ektir ki Şelmağanı de aynen H&uuml;seyin bin Mensur Hellac gibi &ldquo;Hllevlye&rdquo; idi ve onun bir &ccedil;ok akaidi Hellacın Alkaidinden hi&ccedil; bir farkı bulunmamaktaydı ve şelmağanı bu y&ouml;nden Hellacın yolunu takip etmekteydi ve H&uuml;seyin bin Ruh a&ccedil;ık ve kesin bir şekilde onun Hellacın s&ouml;z&uuml;ne g&ouml;re hareket ettiğini belirtmektedir. (El geybe 405. sayfa)</p>\n\n<p>\n	Toplu bir şekilde Şelmağanının Akaidini aşağıda belirtilmiş olduğu gibi bir ka&ccedil; maddede &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Allah her şeyde o şeyin kapasitesine g&ouml;re ona rusuk etmede (girmede) ve Şelmağanı &ouml;yle bir kimsedir ki Allah&rsquo;ın t&uuml;m ruhu ona rusuk etmiştir. &Ccedil;&uuml;nk&uuml; şelmağanı bu konuda Mesihe ve Hellaca benzetilmitir onu Ruhul kudus (El firepu bey nul firep 265. sayfa- Asa rul Bagiye 214. sayfa) ve Mesih (Mucemul Adab 1. cilt 243. sayfa) ve Hellac (mucemul Adab 1. cilt 235. sayfa -Elgeybe 405. sayfa) diye anılmıştır, lakaplandırlmıştı.</p>\n\n<p>\n	2- Onun Akidesine g&ouml;re Melaike o kimselerdi ki Nefsin dizginini eline ge&ccedil;irip hakkı tanıyıp g&ouml;rendir. Cennet onu tanıyıp ve onun mezhebine g&ouml;re hareket edenlerindir. Cehennem se o toplulugu tanımamak ve onun yolunda d&ouml;nenlerindir.</p>\n\n<p>\n	3- &ldquo;Azagirye&rdquo; Namaz orucu ve boy abdestını terk etmeye itikatlari vardı ve s&uuml;nnet doğrultusunda evlenmezlerdi ve t&uuml;m kadınları kendilerine helal saymaktaydılar.</p>\n\n<p>\n	4- Şelağanı&rsquo;nın &ouml;nemli Alidesinden biride onun zıtta (karşıta) ya İblise akıdesidir yani o idda etmekteydi ki Allah zıttın vucudunu yaratt ta onun vasıtasıyla onun muhalifliği anlaşılsın ve hatta &ldquo;Zıtlar&rdquo;ın makamları evliyaların makamından daha bir y&uuml;cedir. Zira zıtlar evliyaların y&uuml;celmesini sağlamaktadır.</p>\n\n<p>\n	Ebul Kasım H&uuml;seyin bin Ruh, şelmağanıyı lanetleyen ilanı a&ccedil;ıklayınca ve her yerde bu meseler meshur olunca millet ondan uzaklaşmaya başladılar ve t&uuml;m şiaları ondan &ccedil;ekinmelerini sağladılar b&ouml;ylece o artık hileliklerine ve kurnazlıklarına devam edemez oldu. Pek bir vakit ge&ccedil;memişti ki &ldquo;El Razı billah&rdquo;in emriyle tutuklanarak &ouml;ld&uuml;r&uuml;ld&uuml; b&ouml;ylece şialar onun şerrinden rahat oldular. (El geybe 406. ve 412. sayfalar.)</p>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın &ouml;zel vekillerinin d&ouml;rd&uuml;nc&uuml;s&uuml; ve sonuncusu Ebu-l Hasan Ali b. Muhammed Semuri&rsquo;dir ki, H&uuml;seyin b. Ruh Nubahti&rsquo;den sonra vekillik g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	Merhum &ldquo;Mamagan&icirc;&rdquo; Rical kitabında ş&ouml;yle yazmaktadır: &ldquo;Ali b. Muhammed Semuri, H&uuml;seyin b. Ruh&rsquo;tan sonra vekil idi ve onun k&uuml;nyesi Ebu-l Hasan&rsquo;dır. Bu değerli şahsiyetin velalet ve g&uuml;venirliği o kadar meşhurdur ki, zikretmeye gerek bile yoktur. O g&uuml;neş gibi, a&ccedil;ıklamaya gerek duymaksızın nurunu yaymaktadır. Onun Hz. Mehdi (a.s)&rsquo;a vekilliği Ebu-l Kasım H&uuml;seyin b. Ruh&rsquo;un vasiyeti &uuml;zerine ger&ccedil;ekleşmiştir.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	Şeyh Tusu onu &ldquo;Ali b. Muhammed semuri&rdquo; &uuml;nvanı altında; İmam Hasan Askeri (a.s)&rsquo;ın ashabından saymaktadır.</p>\n\n<p>\n	Hz. İmam Hasan Askeri (a.s) onunla sohbetleri bulunmaktadır ki Ali b. Muhammed Semuri&rsquo;nin o hazretin ashabından olduğuna delalet etmektedir.</p>\n\n<p>\n	Semuri Şia olan dindar bir aileye mensup bulunmaktadıy ki, şiiliğe yapmış oldukları hizmet y&ouml;n&uuml;nden oluk&ccedil;a meşhur olması, vekillik ve sefirliğinde &ouml;nemli bir muhalifetle karşılaşmamasını sağlamıştır.<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Bu hanedanın bir &ccedil;ok efradı &ouml;rneğin; Hasan ve Muhammed, İsmail b. Salihinin &ccedil;ocukları ve Ali b. Ziyad&rsquo;ın Basra&rsquo;da &ccedil;ık fazla mal, m&uuml;lkleri vardı. Onlar bu m&uuml;lklerinin gelirinin yarısını &ouml;nikinci iamm (a.s)a vakfetmişlerdi. İmam (a.s) her yıl onun gelirini almaktaydı ve onlarla mektuplaşmaktaydı.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Semuri&rsquo;nin fazilet g&ouml;sterebilmesi i&ccedil;in pek bir fırsatı yoktu. Zira &ouml;nceki zekiller gibi geniş ve k&ouml;kl&uuml; faaliyetler ger&ccedil;ekleştirerek vekillerle olan irtibatlarını &ouml;nemli bir deyişiklik v&uuml;cuda getirmemişti. Ama şiilerin onun b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve g&uuml;venirliğine olan inancı, diğer vekiller gibiydi.</p>\n\n<p>\n	T&uuml;m şiiler onu onaylayıp kabul etmişlerdi.Vekiller onu Hz. Mehdi (a.s)&rsquo;ın ger&ccedil;ek vekili olarak resmiyete tanıyarak v&uuml;cuhat-i şeriyyei (şeriata ait paraları vb.) ona teslim etmekteydiler.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p>\n	&Ouml;te taraftan, Semuri&rsquo;nin vekilliği zamanında zul&uuml;m, sitem, kan d&ouml;kmeler doruk noktasına ulaşmıştı. Bu m&uuml;nasip olmayan ortam, onun faaliyetlerinin sınırlı kalmasındaki sebeplerinden sayılmaktadır.</p>\n\n<h3>\n	HZ. MEHDİ (A.S) TARAFINDAN ALİ b. MUHAMMED&rsquo;E HİTABEN YAYINLALAN İLANIN NİŞANENİN METNİ:</h3>\n\n<p>\n	Semuri&rsquo;nin &ouml;l&uuml;m&uuml;nden altı g&uuml;n &ouml;nce Hz. Mehdi (a.s) tarafından yayınlanan nişanede, ilanda, o hazret d&ouml;rd&uuml;nc&uuml; vekilin &ouml;leceği haberini vererk, onun &ouml;l&uuml;m tarihini vile tain etmiştir. Yapılan ilanın metni Gaybet-i Suğra&rsquo;nın (k&uuml;&ccedil;&uuml;k gaybetib) tamam olup &ouml;zel vekilliğin kesildiğini ve gaybet-i K&uuml;branın (b&uuml;y&uuml;k gaybetin) ve umumi vekilliğin başladığını beyan etmekteydi Bu nişane ve ilan bir &ccedil;ık hadis kitaplarına naklolunmuştur. Biz mukademesinde olan bu m&uuml;barek ilannameyi Merhum Tebersi&rsquo;nin İhticac kitabından nakletmekteyiz.</p>\n\n<p>\n	Merhum Tebersi ş&ouml;yle yazmaktadır: &ldquo;K&uuml;&ccedil;&uuml;k gaybette olduk&ccedil;a methedilen ve İmam-ı Zaman&rsquo;ın rızasını kazanmış olan kapıcıların, sefirlerin (vekillerin) birincisi Şeyh muvassak Ebu Amr ve Osamn b. Seid-i Emri&rsquo;dir ki ilk olarak İmam Hadi&rsquo;nin (a.s) onu bu g&ouml;reve tayin etmiştir, daha sonra ise oğlu İmam Hasan Askeri (a.s) 0nu g&ouml;revinde sabit kıldı. O değerli şahsiyette o iki imam hayattayken onların işlerini kendi &uuml;zerine aldı. O iki hazretten sonra ise Hz. Mehdi (a.s)&rsquo;ın işlerini y&uuml;r&uuml;tmek g&ouml;revini &uuml;slendi. Şiilerin bir&ccedil;ok işi ve sorularının yanıtlanması onun tarafından ilan olmaktaydı. Osman b. Said Allah&rsquo;ın rehmetine kavuşunca oğlu Muhammed b. Osman onun yerine ge&ccedil;erek onun işlerini y&uuml;r&uuml;tme g&ouml;revini &uuml;stlendi. O değerli şahsiyet de vefat edince, Ebu-l Kasım H&uuml;seyin b. Ruh Nubahti onun yerine atanmış oldu. Onun da &ouml;lmeyisyel Ebu-l Hasan Ali b. Muhammed Semuti onun yerine ge&ccedil;ti. Bunlardan hi&ccedil; biri Emir sahibi olan Hz. Mehdi (a.s)&rsquo;dan atanma emri gelmeden bu b&uuml;y&uuml;k makama ge&ccedil;memişlerdir ve makamla bukman şahıs emir &uuml;zerine kendisinden sonraki vekili tayin etmekteydi. Şiiler de onların vekilliğini tasdik edip onaylayarak haberi (kerameti) onlar vasıtasıyla Hz. Mehdi (a.s) tarafından belirtilmeyinceye kadar, onların s&ouml;z ve iddialarını kabul etmemekteydiler.</p>\n\n<p>\n	Ebu-l Hasan Semuri&rsquo;nin &ouml;l&uuml;m anları yakşatığı zaman ondan, kendinizden sonra kimi yerinize atamaktasınız? diye sordukları zaman o cevap olarak &ldquo;Hz. Mehdi (a.s)&rsquo;ın mektubu, elameti, nişanesini&rdquo; &ccedil;ıkararak millete g&ouml;sterdi ki onun metni şundan ibaretti:<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	Dipnotların a&ccedil;ıklanması (1) (Kemalu Dinde &ldquo;El kaybatu saniye&rdquo; nakl edilmiştir 2. cilt 516. sayfa 44. Hadis)</p>\n\n<p>\n	(2) El Gaybe ve Kemalu Dinde &ldquo;vesiyeti şieti&rdquo; nakl olumuştur Elkaybe: 395. sayfa, Kemalu Din 516. sayfa)</p>\n\n<p>\n	(3) El ihticac 2. cilt, 478.sayfa- Kemalu Din 2. cilt 516. sayfa, 44. Hadis- Elkaybe 395. sayfa 365. Hadis- biharul Enver 51. cilt, 360. sayfa, 7. hadis ve 2. cilt 151. sayfa 1. hadis ve 53. cilt. 318. sayfa ilamul vari 417. sayfa. Elharaic 1129. sayfa. Akidetu şia 48. sayfa v.b...) &ldquo;Ey Ali Bin Muhamet; Y&uuml;ce Allah senin &ouml;l&uuml;m Musibetinde din kardeşlerinin sevabını fazla eylesin sen bu g&uuml;nden itibaren Altı g&uuml;n sonra vefat edeceksin o nedenle Emrini (Hasab kitabını) toparla ve Vekilik hususunda hi&ccedil; kimseye vasiyete bulunmaz ki sonradan senin yerine ge&ccedil;sin; zira b&uuml;y&uuml;k kaybet yetişmiştir. Artık y&uuml;ce Allah (c.c)in isteyeceği g&uuml;ne kadar zuhur olmayacaktır. O g&uuml;n ise uzun muddetlerden sonra; kalpleri kinler, kasavetler bağladıktan ve yer y&uuml;z&uuml; zulum dolduktan sonra ger&ccedil;ekleşecektir. Kısa bir zaman sonra benim şilarımdan beni muşahide iddasinda bulunanlar olacaktır. Ve g&ouml;kten &ccedil;ığlık ve feyad gelmeden &ouml;nce Beni g&ouml;rd&uuml;klerini idda edecek olsalar yalancı ve iftira edenlerdendir. G&uuml;&ccedil; ve Kudret y&uuml;ce Allah&rsquo;ındır ve selam. Orda bulunanlar imamı zamanı nişanesi olan bu mektup ve ilanı y&uuml;z&uuml;nden numunelerini yazarak onun yanından ayrıldılar. Altıncı g&uuml;n&uuml;nde ikinci bir kez onun yanına geldikleri zaman can vermek &uuml;zere olduğunu g&ouml;r&uuml;nce ondan senden sonra vekilin kimdir? diye sorduklarında ş&ouml;yle buyurdu: Y&uuml;ce Allah (c.c) kendi istek ve iradesiyle sağlayacaktır. Bunu dedikten sonra canını verdi ve ondan işitlilen enson son s&ouml;z oldu y&uuml;ce Allah (c.c) Rahmet etsin.</p>\n\n<p>\n	O zamandan itibaren on ikinci imam (a.s) la olan direk irtibat sona erdi ve onun vefatıyla Kaybeti supra &ldquo;k&uuml;&ccedil;&uuml;k kaybet&rdquo; sona ererek Kaybeti Kubra &ldquo;B&uuml;y&uuml;k Kaybet&rdquo; başlamış oldu.</p>\n\n<p>\n	Şık Tebersinin Rivayet etmiş olduğuna g&ouml;re Ebul Hasan Ali bin Muhammet semerri 329 h-p yılında vefat etmiştir ve onun Mubarek kabir Bağdata Hlenci olarak Meşhur olmuş olan nehrinin yakınlarında bulunmaktadır. (El keybe 396. sayfa 367. Hadis)</p>\n\n<h2>\n	İmami Zaman Tarafindan D&ouml;rd&uuml;nc&uuml; Vekile Hitaben Yazilmiş Olan Mektub Ve İlanin İncelenmesi Sonucu Ele Ge&ccedil;irilen Sonu&ccedil;</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Ali bin Muhammed semerriyle olan son g&ouml;rşmesinde bir &ccedil;ok mesleyi &ouml;nemle vurgulamışlardır ki O hazretin beyanlarından bir ka&ccedil; sonucu elde etmek mumkundur. Her akıl ve fikir sahibi az bir dikkat edecek olursa o noktaları ele getirmesi mumkund&uuml;r:</p>\n\n<p>\n	1- Bu nişane, mektup şunu belirtmektedir: D&ouml;rd&uuml;nd&uuml; vekil imamın mektubundan, nışanesinden nasıl ki ondan belirtilmişti Altı g&uuml;n sonra tain olunan g&uuml;nde vefat etti. B&ouml;ylece &ouml;nceden olacak bir şeyden haber verilmesi imamın vekilleri ve şianın ileri gelenleri bu mektubun nişanenin imamı zaman (a.s) tarafından g&ouml;nderildiğine yakin ettiler. Nasıl ki o hazretin gelecekten haber vermesi &uuml;&ccedil;&uuml;nc&uuml; vekil zamanında doğruluğu sabit olmuştu. (Ahırın Umid- &ldquo;son umit&rdquo; 112. sayfa, Tarihi siyasi kaybeti imamı devazdehum (a.s) 212. sayfa tarihil peybe-ul supra 634. sayfa)</p>\n\n<p>\n	2- İmam (a.s) D&ouml;rd&uuml;nc&uuml; vekile hi&ccedil; kimseyi kendi yerine tain etmemesini emr etmiştir. Bu emir sefirlerle ve vekilleriyle o hazeretin direk irtibatlarının kesildiyine delalet etmektedir. Bu y&uuml;zden İmam buyruğunda kaybetı Kubrasında her t&uuml;rl&uuml; vekilliği Red etmektedir. (&ouml;nceki senet, kaynaklar)</p>\n\n<p>\n	İmam (a.s) son buyruklarında direk irtibatin kesildiğini ilan edince vekiller farlyetlerini durdurdular &ouml;zellikle Humus toplamaktan ka&ccedil;ındılar. Başak bir deyişle İmam Sadık (a.s)in zamanında kurulmuş olan imamiye teşkilatı bu buyruk ile dağılmış oldu sonra her kim imamin seriri olduğunu idda edecek olursa dinsiz ve sehtakarlıkla ittaham edilmekteydi.</p>\n\n<p>\n	3- Bu Nişane, mektup ikinci kaybetin ya B&uuml;y&uuml;k keybetin başladığını ilam etmekteydi.</p>\n\n<p>\n	4- Allah izin vermedik&ccedil;e İmam (a.s)&rsquo;ın zahır, aşıkar olmayacaktır; onun zuhur etmesi &ldquo;gelmesi&rdquo; kalplerin merhametleşmesinden, D&uuml;nyanın zulum, sitemle ve Fesatla dolmasından sonra ger&ccedil;ekleşecektir.</p>\n\n<p>\n	5- O Hazretin mubarek buyrukları iki deyişilmesi m&uuml;mk&uuml;n olmayan elamete denilmektedir ki imam zuhur etmeden &ouml;nce, ger&ccedil;ekleşecektir. Birincisi ikincisi ise g&ouml;ğ&uuml;n feryatlar, &ccedil;ığlıklar atması.</p>\n\n<p>\n	6- Ayrıca bu buyruktan herkim kaybeti kubrada imamı zaman (a.s)&rsquo;i g&ouml;r&uuml;d&uuml;ğ&uuml;n&uuml; iddia edecek olursa yalancı ve iftira edici olduğu anlaşılmaktadir. Ama bunuda biliyoruz ki g&uuml;venilir emin bir&ccedil;ok deyerli şahsieti şahısların takriben herkes tarafından kabul edilen olmuş olyalardan da anlatılmış olduğu gibi bir &ccedil;oklarının imam Mehdi (a.s) &lsquo;ın M&uuml;barek huzurlarına vararak feyizlendiğini kuvvetli senetlerle kitaplarda kayt olmuştur. Bizim bu asrımızda dahı bir &ccedil;okları bu sadete kavuşmuşlardır.</p>\n\n<p>\n	Nasıl oluyor Kaybeti suğra &ldquo;k&uuml;&ccedil;&uuml;k kiybet&rdquo; zamanında d&ouml;rd&uuml;nc&uuml; vekile hitap amacıyla ilan edilen buyrukta, nişanede &ldquo; Her kim ve &ldquo;g&ouml;y&uuml;n feryat etmeden&rdquo; &ouml;nce o hazreti g&ouml;rd&uuml;ğ&uuml;n&uuml; idda edecek olurlarsa yalancı ve iftraci olarak nitelenmekte&rdquo; binaenaley o anlatılan olaylarda da &ldquo;imami g&ouml;rme olayi&rdquo; hi&ccedil; bir şek ve ş&uuml;pemiz bulunmamaktadır &ouml;ylese bu buyruğu nasıl tefsir ve beyan etmemiş gerekmektedir?</p>\n\n<p>\n	Cevab = Nasıl ki bazı şahsiyetlerinde belirtmiş oldukları gibi &ldquo;Muşahideyı &ldquo;g&ouml;rmeyi&rdquo; ıdda&rdquo; edenlerin yalancı ve iftıracı olduğundan kast ve ama&ccedil; o kimseler olabilir ki vekillik iddasında bulunsunlar ve g&ouml;rmek, huzuruna varmak bahaneleri ile kendisini imamla nillet arasında vesıtacı olarak istesinler. Ayrıca bazı şahıslar o hazretin huzuruna varmak şerefine nail olanların hikayeleri dahi bize bir ip ucu ve delil sayılmaktadır ki bu buyruk ta g&ouml;rmeyi kesin olarak inkar etmek amacı bulunmamaktadır. Belki belirli bir şahsın vekil olarak se&ccedil;ilmesi iddasını Redetmek amacıyladır.</p>\n\n<p>\n	Şayet bu buyruktan ama&ccedil; o hazerti g&ouml;rmenin kendi ihtiyarı (iradesi) dahilinde olduğu iddiasıdır. Yani bir kimse o hazreti g&ouml;rmeyi irtibatın kendi iradesinde olduğunu &ouml;yle ki her zaman isteyecek olursa imam (a.s) in Huzurunda giden bilir veya irtibat sağlaya bilir iddasında bulunacak olursa yalancı ve iftiracıdır. B&ouml;yle bir iddia Kubrada zamanında hi&ccedil; kimse tarafından kabul edilemez. Veya birkimse b&ouml;yle bir mevkiye ger&ccedil;ekten de sahip olmuş olsa ki m&uuml;mk&uuml;n deyildir ve eğer olsa dahi başkalarından gizleteceklerdir ve başkalarına izhar etmezler.</p>\n\n<h2>\n	Kaybet Suğranin Devam Edemeyeceğinin Delileri</h2>\n\n<p>\n	&ldquo;K&uuml;&ccedil;&uuml;k Kaybet&rdquo;</p>\n\n<p>\n	Bir kimse Hz. Mehdi (a.s) in yaşantısı hakkında az bir araştırması olupta edecek olrusa, onun zihninde bu soru takılacaktır ki O Hazretin &ldquo;&Ouml;zel vekiller&rdquo; vasıtasıyla onu dost edinenlerle ve şialarıyla irtıbat halinde bulunmakta ve milletin zorluklarını ve bazı halinde bulunmakta ve milletin zorluklarını ve bazı ihtiya&ccedil;larını gidermekteydi ve onları bazı zamanlar direk olarak, bazı zamanlar ise dolaylı yollarla yol g&ouml;stermekte oduğu kaybeti suğra ni&ccedil;in sona erdi? Ni&ccedil;in bu azemetli fazilet insanlardan alınmış oldu?</p>\n\n<p>\n	Acaba O Hazretin t&uuml;m asırlarda, her zaman Ummet arasında bir vekili oslaydı da onun vasıtasıyla M&uuml;selman camıasının Rehberliğini y&ouml;netimini kendi eline alarak inhirafların ve bidatların &ouml;n&uuml;ne sed &ccedil;ekmesi m&uuml;mk&uuml;n deyilmiydi?</p>\n\n<p>\n	Cevab olarak ş&ouml;yle s&ouml;ylemekteyiz: Kaybetı suğra, kaybeti Kubraya mukademe olup onun ortamını hazırlamak i&ccedil;indi &ccedil;&uuml;nk&uuml; ilk kaybetin ve zihinler kaybette tanışmamışlardı- Her ne kadar imam Hadi ve imam Hasanul Askeri zamanında o hazretler zihinleri ileride gelecek kaybete hazırlamak amacıyla g&ouml;zden bir muddet i&ccedil;in kayıp olmaktaydılar. Bu sebeple eğer b&uuml;y&uuml;k kaybet bir anda ger&ccedil;ekleşecek olsaydı bir &ccedil;ok efradın zihinlerinin karışarak hayretlerle tuhaf ve acayib karşılamalarına belki inkar etmelerine sebep olacaktı. Ve insanların başka yollara sapmasına sebep olacaktı. Kaybet Kubra sebebiyle imamla olan irtibatın kesilmesini kabullenmek bir &ccedil;ok insanlar i&ccedil;in &ccedil;ok zor ve rahatsız edici idi.</p>\n\n<p>\n	Zira takriben yetmiş yıl milletin, imamı zamanla &ouml;zel vekiller tarafından irtibatı ger&ccedil;ekleşmekti. Onların kanalıyla sorunlarını isteklerini sorularını onun hizemtine ulaştırmaktaydılar ve cevab almaktaydılar. &Ouml;te tarafatan yine onların kanalıyla O hazretin buyrukları emirleri millete ulaşmaktaydı ayrıca bir &ccedil;okları o hazretin huzuruna gitmekteydiler. B&ouml;ylece bu m&uuml;ddet zarfında millete bir alışkanlık meydan geldi.</p>\n\n<p>\n	İmamı Zaman Kaybeti Suğra zamanlarında vekilleri vasitasiyla milletle bir irtibat i&ccedil;erisinde bulunmaktaydı bu muddet zarfında g&ouml;stermiş olduğu bazı kerametlerle ve bazı ger&ccedil;ekler ya gelecekte olacakları vekillerine aktarması ve bazen bazı insanlarla direk irtibata girmek yoluyla kendi vucudunun varlığını isbat etti ve Kaybetı Suğra&rsquo;nın imam Mehdi (a.s)in v&uuml;c&uuml;d&uuml;n&uuml;n varlığını isbat etmesi kafi idi.</p>\n\n<p>\n	İmam (a.s)in yaşantısını bu muddet i&ccedil;erisinde incelemeye tabi tutacak olursak a&ccedil;ık bir şekilde&nbsp; g&ouml;rmekteyiz ki O hazret yavaş yavaş gizli yaşamı gittik&ccedil;e fazlalaştırmaktadır; zaman ge&ccedil;tik&ccedil;e imam (a.s)in kaybı daha bir fazlalaşmaktaydı. Son zamanlara doğru Artık d&ouml;rd&uuml;nc&uuml; vekilin dışında kimse o hazretı M&uuml;şahide edememekteydi: B&ouml;ylece taze nesl imamı zaman (a.s)in Kabetine ve perde arkasından yapmış olduğu Rehberliğine Alışmaya başladılar. Kısa olarak ş&ouml;yle a&ccedil;ıklaya biliriz: Kaybeti Suğradan ele ge&ccedil;irilmek istenen şey ki milletin fikir ve zihninin y&ouml;nradan gelecek olan Kaybeti Kubraya hazırlamaktı bu netice elde edildi. Artık bu y&ouml;ntemin devam etmesine bir sebep bulunmamaktaydı. (İmamet ve Mehdiviyet 2. cilt 364. sayfa - Tarihul Kaybetul Suğra 631. sayfa)</p>\n\n<p>\n	B&uuml;y&uuml;k Filosoflardan olan; Seyyid muhamed Bagır sedr (r.a) bu kınu hakkında ş&ouml;yle belirtmektedir: &ldquo;Kaybeti Suğradan, Kaybeti Kubraya ge&ccedil;meklik; Kaybeti Suğradaki ulaşılması gereken hedeflere ulaşıldğına delalet etmektedir. Bu ge&ccedil;ici progaram ile şianın imamın birden bira kayıba &ccedil;ekilmesinden doğa bileceyi zararları &ouml;nleyerek, şianın mogiyeti, durumu imamın kaybetine şekillendi, ta millet yavaş yavaş imamın &ldquo;Umimi Vekillerini&rdquo; kabullensinler.</p>\n\n<p>\n	Ger&ccedil;ekleşen bu inkilab ile, İmamın vekiliği belli şahısların elinden &ccedil;ıkarılarak, Adil ve a&ccedil;ık g&uuml;r&uuml;şe sahip mucteditlerin eline ge&ccedil;ti. B&ouml;ylece Din ve D&uuml;nya işlerinde onları takip edip uymak gerekli edilmiş oldu. (Bahs Havvalul Mehdi 70. sayfa Nişan ez imamı Kayıb &ldquo;Kayıb İmamın nişanesi&rdquo; 66. sayfa)</p>\n\n<p>\n	B&ouml;ylece kaybeti suğra d&ouml;nemi sona ererek Keybeti Kurbati Suğra d&ouml;nemi sona ererek Kaybeti Kubra d&ouml;nemi başladı ta o zamana kadar ki Y&uuml;ce Allah (c.c) o hazrete zuhur iznini versin.</p>\n\n<h2>\n	D&ouml;rt Vekilin Kisa &Ouml;z Ge&ccedil;mişleri (r.a)</h2>\n\n<h3>\n	1. Osman Bin Seid Emri</h3>\n\n<p>\n	İmam Zaman (a.s)in ilk vekili Osman bin Seid Emri dir. Onun yaşantısının başlaması Hz. Hadi (a.s)in zamanıdadır ki o zamanlar (Osman bin Seid) on bir yaşlarında bulunmaktaydı. İmamı Bakır (a.s) dan sonra o s&ouml;z&uuml;ne sadık kalarak imam Hasan Askeri (a.s)in Hizmetine girdi ve O Hazretin şahadetine kadar O hazrete vefadar ve sadakatla hizmete bulundu ve o hazretten sonra İmamı zaman (a.s)in &ouml;zel vekili olarak tanıtıldı. Onun vekillik d&ouml;nemini takriben beş yıl kayıt etmişlerdir. Onun vekillik zamanında vucuda gelmiş olan has bir ortamn sebebiyle yalan yere vekillik iddasında bulunanlar &ccedil;ok az olmuştur. Fakat iki şahıs onlarda olduk&ccedil;a somut bir şekilde idda da bulunmuşlardır. Birinci vekil, imam Hasan Askeri (a.s)in yerine birini tain etmeden d&uuml;nyadan gittiği haberini yaymak suretiyle imamı zaman (a.s)ı Abbası&rsquo;lerin şerrinden korumak istedi. &Ouml;te taraftan imamı zaman (a.s) ın hayatta olup yaşadığını şialara anlatıp isbat etmek &ccedil;abasındaydı. B&ouml;ylece kaybet meselesini ikna edici delillerle a&ccedil;ıklamak istemekteydi. Onun vekillik zamanı &ldquo;Mutemidin&rdquo; hilafete olduğu&nbsp; bir vakte denk gelmektedir.</p>\n\n<h3>\n	2- Muhammed Bin Osman Emri</h3>\n\n<p>\n	İmam Zaman (a.s) ın ikinci &ouml;zel vekili Muhammed onun vasıyasıyla ilan olmuştur.</p>\n\n<p>\n	Onun vekillk d&ouml;neminde yalan yere iddada bulunanlar olduk&ccedil;a fazla olmuştur. Onun &ouml;nemli faliyetlerinden biride yalan yere vekillik idalarında bulunanlarla devamlı mubarize, mucadele etmesidir. B&uuml;y&uuml;k bir &ccedil;alışma ve &ccedil;abayla t&uuml;m şiaları onların pen&ccedil;elerinden kurtarmayı başardı ve onlar hakkında imamı zaman (a.s) tarafından lanet ilanları getirerek, kendi velilliğini hakkaniyetini isbatladı. Onun vekillik d&ouml;nemi &ldquo;Muremidin&rdquo; &ldquo;mutezıd&rdquo; ve on yıl da &ldquo;Muktedir&rdquo;in hilafet d&ouml;nemlerine denk gelmekteydi. Kendi &ouml;l&uuml;m&uuml;n&uuml; &ouml;nceden haber vererek 305 h.p yılında vefat etti.</p>\n\n<h3>\n	3- Ebul Kasim H&uuml;seyin Bin Ruh Nubahti</h3>\n\n<p>\n	İmamı zaman (a.s) ın &Uuml;&ccedil;&uuml;nc&uuml; &ldquo;&Ouml;zel vekili H&uuml;seyin bin Ruh Nubahtı dir. O Nubahtı Hanedanına Mensup olduğu i&ccedil;in Abbası y&ouml;netiminde g&uuml;zel bir ortama sahip bulunmaktaydı. Bu yolla şiaların bir &ccedil;ok zorluklarını hal etmiştir.</p>\n\n<p>\n	O Hamid bin Abbasın vezirliğinden &ouml;nce tam bir &ouml;zg&uuml;l&uuml;kle &ccedil;alışmaktaydı. Ama Hamid bin Abbasın (306 ta 311) vesirliğe ge&ccedil;mesiyle bu vezirin şialara karşı beslenmiş olduğun kinden dolayı onun faliyeleri kısıtlandı ve gizli yaşamaya mecbur kaldı, bu muddet zarfında şelmağaniyı onunla millet arasında vekillik etmesi amacıyla tain etmiştir. O ise bu ortamdan su istifade ederek yalan yere imamı zaman vekilliğini iddia etti. 311 yılında Hamit bin Abbasın vezirlikten Azl edilmesinden sonra sevvum b. Ferat in vezirliğe atanmasıyla O esli ortamı yine kazandı. Ama 312 yılında vezirlikten azl edilerek oğluyla birlikte &ouml;ld&uuml;r&uuml;lmesinden sonra H&uuml;seyin bin Ruh, Muhktedir tarafından ta 317 h.p yılına kadar hapise attırıldı ve 317 h.p yılına kadar hapisten Azad olarak faliyetlerini devam ettirmeye başladı.</p>\n\n<p>\n	Onun vekillik d&ouml;nemi Muktedirin bir kısım ve biraz da &ldquo;Razının&rdquo; Halifelik d&ouml;nemlerine denk gelmekteydi. Onun vekillik d&ouml;nemi 12 yıl s&uuml;rm&uuml;şt&uuml;r ve 326 h.p yılında&nbsp; Allah Rahmetine kavuştu.</p>\n\n<h3>\n	4- Ebul Hasan Ali Bin Muhammet Semerri</h3>\n\n<p>\n	İmamı Zaman (a.s) ın d&ouml;rd&uuml;nc&uuml; &ouml;zel vekili Ali bin Muhammed Semeri dir. 326 h.p yılında H&uuml;seyin bin Ruh tarafından vekilliğe tain olundu. O imamı Hasan Askeri (a.s) ın Ashabından dır. &Ouml;l&uuml;m&uuml;nden bir hafta &ouml;nce imamı zaman (a.s) tarafından Emir, nişane ilan olunmuştur ki onda imam (a.s) Kaybeti suğra zamanının bitip, Kaybeti Kubra&rsquo;nın başladığını haber vermiştir. Onun vekillik d&ouml;nemi 316 ta 329 h.p yılına kadar devam etmiştir ve şaban ayının onbeşinde Allahın Rahmetine kavuşmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - H&uuml;rr-i Amili, <em>İsbat-ul Hudat</em>, c. 6, s. 386, 97. Hadis.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Nehc-ul Belağa</em> (Feyz-ul İslam), Kelimat-ul Kısar, 139. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kuleyni, <em>Usul-ul Kafi</em>, c. 2, Babun fi-l Gaybet, 15. Hadis.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Kamil S&uuml;leyman, <em>Yevm-il Halas</em>, s. 105; <em>Bihar-ul Envar</em>, c. 52, s. 91; <em>İlzam-un Nasip</em>, c. 1, s. 427.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Kemal-ud Din</em>, s. 256 ve sonrası.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Fazl b. Hasan Tabersi, <em>İ&rsquo;lam-ul Vera</em>, s. 416; Yevm-il Halas, s. 147.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Muhammed b. İbrahim Nu&rsquo;mani, <em>Kitab-ul Gaybet</em>, s. 170, 1. Hadis; <em>Beşaret-ul İslam</em>, s. 164; <em>Usul-ul Kafi</em>, c. 2, s. 140,Babun Fi-l Gaybet; <em>Muntehab-ul Eser</em> (Babun fi-l Gaybet), s. 251, 26. Bab.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Usul-ul Kafi</em>, c.2, Babun fi-l Gaybet, 12. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Muhammed b. Hasan Tusi, <em>el- Gaybet</em>, s. 162, 120. Hadis; <em>Gaybet-i Nu&rsquo;mani</em>, s. 171, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Muhammed Rıza Hakimi, <em>Hurşid-i Mağrib</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Usul-ul Kafi</em>, c. 2, Babun fi Tesmiyeti Men Reahu (a.s), 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>El-Gaybet</em>, s. 356, 317. Hadis.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Muhammed b. Ali b. Babeveyh Saduk, <em>Kemal-ud Din</em>, c. 2, s. 483, 4. Hadis; <em>el Gaybet</em>, 247. Hadis; Tabersi,<em> İhticac</em>, c. 2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>Bihar-ul Envar</em>, c. 2, s. 88</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Gaybet hakkında ilk asırlarda yazılan kitaplarda bu şahıslara, &ldquo;N&uuml;vvab&rdquo; (Naipler) denildiği gibi &ldquo;Sufera&rdquo; (Sefirler)ve &ldquo;V&uuml;kela&rdquo; (Vekiller) de denilmiştir.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Abdullah b. Muhammed b. Ali b. Abdullah b. Abbas b. Abdulmuttalib.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ali Ekber Feyyaz, <em>Tarih-ul İslam</em>, s. 207</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - İmaduddin İsmail Ebu-l Fida, <em>el-Muhtasar fi Ahbar-il Beşer</em>.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Seyyid İsa Sadr, <em>Teşeyy&uuml; ve Zaliman-ı Tarih, </em>s. 149; <em>Tarih-i Yakubi </em>c. 3, s. 198&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 413.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - a.g.e. s. 432, c. 2.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Muhammed b. Muhammed b. Numan Mufıd, <em>İrşad</em>, s. 345.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 140.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Mehdi Pişvai, Sire-i Pişvayan, s. 686.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Tarih-ul Gaybet-il Suğra</em>, s. 395.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - <em>Bahs&uuml;n Havle&rsquo;l-Mehdi</em>, s. 69.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 303; <em>Mehdi-i Mev&rsquo;ud</em>, s. 458.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - <em>et-Taraif fi Marifeti Mezheb-it Tavaif</em>, c. 1, s. 183-184.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - <em>Kitab-ul Gaybet</em>, s. 355.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Şeyh Abbas Kummi, <em>Sefinet-ul Bihar</em>, c. 6, s. 143.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Sefinet-ul Bihar</em>, c. 6, s. 145-146</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 102, s. 292</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>el-Gaybet</em>, s. 354.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>el-Gaybet</em>, s. 414.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>Rical-ul Tusi</em>, Bab-ul Ayn, No 36, s. 420.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - a.g.e. No: 26, s. 434.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - a.g.e. Bab-ul Mim, No: 101, s. 509.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Ricalu İbn-i Davud</em>, 1. Kısım, Bab-ul Ayn, No: 99, s. 133.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Rical-us Seyyid Bahr-ul Ulum </em>(<em>el</em>-<em>Fevaid-ul Ricaliyye </em>diye de tanınmaktadır), c. 4, s. 127.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>el-Gaybet</em>, s. 354, 315. Hadis; <em>Bihar-ul Envar</em>, c. 51, s. 344.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>el-Gaybet</em>, s 354, Hadis: 315.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>el-Gaybet</em>, s 355, Hadis: 317; Bihar-ul Envar, c. 51, s. 345.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>el-Gaybet</em>, s 357, Hadis: 319.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal-ud Din</em>, c. 2, Bab: 42, Hadis: 6, s. 430.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - En&rsquo;am/158.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Bakara/260.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 120, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - <em>Usul-ul Kafi</em>, c. 2, 4. Hadis, s. 122.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 149.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - <em>İhtiyar-u Marifet-ir Rical(Rical-i Keşşi)</em>, c. 2, s. 844, No: 1088; <em>Bihar-ul Envar</em>, c. 50, s. 323.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> -<em>el-İrşad</em>, s. 345; <em>Menakıb</em>, c. 3, s. 525.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - <em>Kemal-ud Din</em>, c. 1, s. 43.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - <em>el-Gaybet</em>, s. 356, 318. Hadis.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Kemal-&uuml;k Din, c. 2, s. 476, 26. Hadis.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- Kemal-&uuml;d Din, c.2, s.510. Bihar-ul Envar, c.53, s.190.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- Meysem&icirc;&#39;nin kim olduğu hakkında ihtilaf vardır. Eğer Muhammed bin Hasan bin Ziyad-i Meysemi olursa, bu adam Hz. Rıza&#39;nın ashabından, g&uuml;venilir bir şahıstır. Ama Ahmed bin Meysemi olursa Necaş&icirc; onun vakıfi olduğunu, yani İmam Musa bin Cafer&#39;in imametinde tavakkuf ettiğini s&ouml;ylemiştir. Her haluk&acirc;rda naklettiği hadislere g&uuml;venilebilir. Şia&#39;nın b&uuml;y&uuml;k m&uuml;tekellimlerinden olan Ali bin İsmail bin Şuayb bin Meysem bin Yahya Tammar da olabilir. Muhtar&#39;ın da kim olduğunda ihtilaf vardır. Fazla bilgi i&ccedil;in şu kitaplara m&uuml;racaat edebilir: Cami-ur Ruvat, c.2, s.452; Vesail-&uuml;ş Şia, c.20, s.390.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Ankebut/2</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - Nisa/53.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Bihar-ul Envar, c. 53, Bab-u Tevkiat, 9. hadis, s. 178; el-Gaybet, s. 285; el-İhticac, c.2, s.466.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- Tarih-i Samirra, c.2, s.253, ihticac (Tebersi), c.2, s. 468.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- Tabersi, el- İhticac, c.2, s.468.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- Keşşi, İhtiyaru Marifet-ir Rical, c. 2, s. 813</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- Tarih-i Samerra, c. 3, s. 318.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- el Gaybet, s.361, 324. hadis; Kemal-ud Din, c.2, s.510, 41.hadis; Bab-u Tevkit. Bihar-ul Envar, c.51, s.347; c. 51, s.347, el-Haraic, c.3, s.112; M&uuml;ntehab-ul Envar-il Muziyye, s.128.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- Kemal-ud Din, c.2, s. 81, 9. hadis; Bihar-ul Envar, c.51, s.160, 7. hadis; Vesail uş Şia, c.16, Bab. 33, s.247.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Bihar-ul Envar, c.51, s.326, 45. hadis; Tarih-i Samirra, c.3, s. 321, el-Ğaybet, s. 271, 236. hadis.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Yani akşam namazı. Mehdi-yi Mev&rsquo;ud, s.738 ve el- Gaybey, s. 271 adlı kitapların dipnotlarına başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- el- Ğaybet, s.271, Bihar-ul Envar, c.52, s. 15, 13. hadis.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- A.K. s.359.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>-el- Ğaybet, s.361, Kemal-ud Din, c.2, s.510, Bab-u Tevkiat, 41. hadis.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- el- Ğaybet, s.362, 325. hadis; Bihar-ul Envar, c. 51, s.349.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>- el- Ğaybet, s.362, 324. hadis; Bihar-ul Envar, c. 51, s.349, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>- el- Ğaybet, s.362, 326. hadis; İhticac Tebersi, c.2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- Yem-ul Hilas, s.169.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- el -Ğaybet, s.283,&nbsp;&nbsp; 248. hadis; Sefinet-ul Bihar, c.2, s.405</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- İhticac-i Tabersi, c.2, s.298 Kemal-ud Din, c.2, s.198. Bihar-ul Envar, c.53, s.182.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- İhticac, Tabers&icirc;, c.2, s.281-284. Kemal-ud Din, s.483. Gaybet, Şeyh Tus&icirc;, s.180. Bihar-ul Envar, c.53.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- Muhammed bin Ali bin Mehziyar-i Ehvaz&icirc;, İmam Hadi&#39;nin ashabındandır. Hz. Mehdi&#39;nin de sefirlerindendi: Babası Ali bin Mehziyar ise İmam Rıza, İmam Cevad ve İmam Hadi&#39;nin ashabındandı ve onların vekiliydi. Amcası ve amcaoğlu da İmam-ı Zamanın vekillerindendi. Ş&uuml;phesi Hasan Asker&icirc; (a.s)&#39;ın vefatından sonra kimin o Hazretin naibi olması hususunda idi. Hz. Mehddi (a.f) daha sonra bir mektupla onun şekkini gidermişlerdir.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Tarih-ul Ğaybet-il Suğra, s.494.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- el- Ğaybet, s. 397, hadis: 368</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- el- Ğaybet, s. 398</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>- el- Ğaybet, No: 371, s. 398, İhtiyar- ol Maarifet-il Rical, c.2, s.805. Şia Fırkaları, s.103. Mu&rsquo;cem-il Rical-i Hadis, c.17, s.299</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- Menukıp, c.1 Fil Reddi- Al- Ğulat</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a>- Şii Fırkaları, s. 102.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a>- Ahmet b. Hilal.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a>- el - Ğaybet, s. 411</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a>- el- Ğaybet, s. 400.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a>- el - Ğaybet, s. 400. Bihar-ul Envar c. 51, s. 269</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a>- Tarih-ul Ğaybet-il Suğra, c.2, s. 507.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a>- el- Ğaybet, s. 414.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a>- Al-i İmaran / 18- 19</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a>- Kemal-ud Din, c. 2, sa. 433, Bab-u Milad-il Kaim hadis: 13 Bihar-ul Envar, c. 51, sa. 15, hadis: 19</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a>- Kemal-ud Din,&nbsp; c.2, Tevkiat, sa. 482, hadis: 3, Bihar-ul Envar, c. 51, sa. 33, Hadis: 10</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a>- el - Ğaybet, hadis: 331, sa. 364 Bihar-ul Envar, c. 51, sa. 351.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a>- Bakara / 260.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a>- İmam (a.s), &ldquo;artık onu g&ouml;rmeyeceksiniz&rdquo; buyuruyorsa, bunun anlamı &ccedil;oğunuz g&ouml;rmeyeceksiniz dir. &Ccedil;&uuml;nk&uuml; Muhammed b. Osman naiplik d&ouml;neminde O&rsquo;nu (a.s) g&ouml;r&uuml;yordu. İlerideki hadislerde bu konu daha iyi a&ccedil;ıklığa kavuşacaktur. (Kemal-ud Din , c. 2, sa. 435, Dipnotta yazılıdır.)</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a> - Kemal-ud Din, sa. 435, Bab Min Şahid-il Kaim, hadis 2, Bihar-ul Envar, c. 52 sa. 25, hadis 19.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a>- A.K Kemal-ud Din, 9. hadis, el- Ğaybet sa. 364, hadis 330.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a>- Kemal-ud Din&rsquo;deki İbaret ş&ouml;yledir: &ldquo;D&uuml;şmanlarımdan&rdquo;, el- Ğabbette ise &ldquo;D&uuml;şmanlarında&rdquo; gelmiştir.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a>- Kemal-ud Din, 10. hadis.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a>- Bihar-ul Envar, c. 90, sa. 97</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a>- K&uuml;lliyat-ı Mefatih-ul Cinan, sa. 95.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\">[107]</a>- el -Ğaybet, sa. 366. Sefinet-ul Bihar, c. 7, sa: 211. Bihar-ul Envar, c. 51, sa. 352.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\">[108]</a>- ( El- ğiybe 371. Sayfa 342. Hadis- Biha r&ucirc;l Envar 51. cilt 355. sayfa)</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\">[109]</a>- (Tarihi siyasiyi geybeti imamı devazdehum 196- 197- 198. Sayfalar.)</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\">[110]</a>- (Elvizra&icirc; ve El kitab&rsquo;ul cehşiyari Geybeti siyasi imamı devazdehum kitabından nak olunmuştur 198. sayfa)</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\">[111]</a>- Vezirlerin devet kademesindeki siyasi tesirlerini anlamak i&ccedil;in &ldquo;Asr ul halifet il Muğtedi billah &ldquo;i Yazar &ldquo;Kebisi&rdquo; kıtabına muracat edilsin 150- 157. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\">[112]</a>- Cemadiul Ah&icirc;rdan 305 ta Rebi ul Ahır 311 .</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\">[113]</a>- Bu konu Tarihi isl&acirc;mı zehebi&rsquo;de Havedis ve vifayat 321- 330 190. sarfa Seyrul elamul neba.&icirc; 15- cilt 222. sayfa&nbsp; vefa ni Bi vafiyat 2.cil 3666- 367&rsquo;da nalk olunmuştur.)</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\">[114]</a>-El ğıybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\">[115]</a>- Onun beş yıl hapiste kalmasını zehbi ve diğerleri zikr etmişlerdir. Muracat edin Tarihi isl&acirc;m zehebi, hevedis ve vediyat 320- 241 , 190.sayfa, El vafi bil vafiat 12. cilt 366- 367.sayfa.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\">[116]</a>- Siletul tarih Taberi 98. sayfa</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\">[117]</a>- Elğeybe 303.sayfa 256. Hadis)</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\">[118]</a>- El ğeybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\">[119]</a>- Tarihi islam zehebi havedis ve vafiyat 321- 330 h-p 190. sayfa. Elvafi bil vafiyat 12. cilt 366- 367. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\">[120]</a>- El ğeybe 320. sayfa 266. hadis Kemalu din 2. cilt 502. sayfa 31. Hadis- Babu tvgiat Biharul envar 51. cilt 335. sayfa)</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\">[121]</a>- Tebristan bir şehrin ismi Kemalu dinin dip notunda 518. sayfa</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\">[122]</a>- El ğeybe 309. sayfa 262. Hadis- Biharul envar 51. cilt 325. sayfa.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\">[123]</a> - Tankih-ul Magam, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\">[124]</a> - Aherin Umid, s.109.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\">[125]</a> - İsbat-ul Vesiye, s.216-217. Tarih-i Siyasi-i Gaybet-i İmam-ı Devazdehom (a.s), Aherin &Uuml;mit, s.108.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\">[126]</a> - Kemal-ud Din, c.2, s.517.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\">[127]</a> - Merhum Şeyh Seduk &ldquo;Kemal-ud Din&rdquo; kitabında İmam-ı Zaman&rsquo;ın bu nişanesi olan bu mektubun senedini ş&ouml;yle a&ccedil;ıklamaktadır: Şeyh Seduk rivayet etmektedir ki, Ahmed b. Hasan mekkteb, ş&ouml;yle s&ouml;ylemekteydir: Şeyh Ebu-l Hsan Ali b. Muhammed Semuri&rsquo;nin (Allah ruhunu ad etsin) vefat ettiği yılda ben Bağdat&rsquo;ta bulunmaktaydım. Vefatından bir ka&ccedil; g&uuml;n &ouml;nce hizmetine gittim. O değerli şahıs Hz. Hz. Mehdi (a.s) tarafından yayınlanmış olan fermanı, mektubunu şu ibaretle bana okudu: Kemal-ud Din, c.2, s.216, hadis:44.</p>\n	</div>\n</div>','Gaybet-i Suğra Döneminde İmam Mehdi (a.s)’ın Dört Özel Naibi','','inherit','closed','closed','','2574-revision-v1','','','2020-05-08 13:07:33','2020-05-08 10:07:33','',2574,'http://islamex.com/?p=2591',0,'revision','',0),(2592,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<h1>\n	&nbsp;</h1>\n\n<p>\n	B&uuml;y&uuml;k hadis İmamları, tarih&ccedil;iler, ilim otoriteleri ve Ehl-i S&uuml;nnet mezhep kurucuları; İmam <strong>Mehdi Muntazar (a.s)</strong>&rsquo;la ilgili onlarca kitap ve risale kaleme almış ve Hz. Mehdi&rsquo;ye inanmanın bir İslam&icirc; akide olduğunu ortaya koymuş ve bunun delillerini de a&ccedil;ıklamışlardır. Yazdıkları kitaplarının bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmış ve Mehdi, inancının İslam&icirc; temellere dayandığını beyan etmişlerdir. Ve neredeyse onların bazısı onunla ilgili yazılmış oldukları kitaplardan daha geniş bir şekilde bu konuya yer vermişlerdir. Bunların bir &ccedil;oğu kitap olarak basılmış ve bir &ccedil;oğu da hen&uuml;z tab edilmemiştir.</p>\n\n<p>\n	Bir taraftan ilimle uğraşan tahkik erbabının bu değerli eserlerden yaralanmalarının gerekliliği, diğer taraftan da bu eserlerin dağınıklığını ve bu asırda ki kalem sahibi olan aydın yazarlar tarafından tanınmamasını veya bilerek g&ouml;z ardı edildiğini g&ouml;zlemlediğimiz i&ccedil;in bu makalede <strong>Hz. Mehdi (a.s)</strong> ile ilgili Ehl-i S&uuml;nnet temel kaynaklarını tanıtmaya &ccedil;alışcağız. Bu inancın İslam&icirc; kaynaklar a&ccedil;ısından ne &ouml;l&ccedil;&uuml;de sağlam olduğunu g&ouml;sterebilmek, inceleyenlerin daha da bir tatmin olmaları i&ccedil;in bu kaynakları hadisin ilk tedvin edildiği hicri 2. asırdan başlayarak yazarlarının yaşam tarihlerine g&ouml;re sıraladık. Aynı zamanda yazarlarının kısa bir biyografisini de ekledik. Ve araştırmacıların bu kitaplara ulaşmalarında kolaylık sağlamak i&ccedil;in onların basılmış n&uuml;shalarının ilk sayfasının kopyasını k&uuml;&ccedil;&uuml;lterek o kitapla ilgili a&ccedil;ıklama sayfasına ekledik. Umarız ki bu makale Mehdilik inancının sağlam kaynaklarını g&ouml;stererk bu akideye karşı &ccedil;ıkanların s&ouml;zlerinin son yıllarda ortaya atılan temelsiz bir g&ouml;r&uuml;ş olduğunu g&ouml;stermek i&ccedil;in yararlı olur.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> el Musannef.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> Ebu Bekr Abdurrezzak b. Hemmam b. Naf-i el Himyeri es-San&rsquo;&acirc;n&icirc; el Yemeni. (126-211 Hicri)</p>\n\n<p>\n	Meşhur hadis alimi ve hadis hafızlarından olup, Yemen-San&rsquo;&acirc;&rsquo;lıdır. 17 bin hadis ezberlemiş, Buhari de bundan hadis almıştır.</p>\n\n<p>\n	Zehebi, bu eserle ilgili olarak ş&ouml;yle diyor: &ldquo;Bir &ccedil;ok hadis alimi g&uuml;venilirliğini kabul etmiş, sahih hadis kitaplarında nakledilmiş, bilinen ilim kaynaklarından biridir.&rdquo;</p>\n\n<p>\n	İbn-i Hallakan da ş&ouml;yle diyor: &ldquo;Zamanında, Sufyan b. Ayne, Ahmed İbn-i Hanbel ve bir &ccedil;ok İslam alimi ondan hadis nakletmişlerdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;c </p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i İbn-i Mace.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Yezid b. Mace-i er-Rebi-i el Gazvin&icirc;</p>\n\n<p>\n	<strong>K&uuml;nyesi&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Abdullah (209-273 Hicri)</p>\n\n<p>\n	Meşhur hadis İmamlarından olup hadis ilimlerini araştırmak i&ccedil;in Gazvin&rsquo;den, Bağdat, Basra, Mekke, Kufe, Şam, Mısır ve Rey gibi şehirlere seyahatler yapmıştır. Tarih, tefsir ve hadis ilmi sahasında bir &ccedil;ok eseri vardır. En meşhur kitabı iki ciltlik S&uuml;nen-i el Mustafa&rsquo;dır ki S&uuml;nen-i İbn-i Mace olarak tanınmaktadır. Ehl-i S&uuml;nnet&rsquo;in, Kutubu Sitte diye anılan hadis kaynaklarından biridir, Bu kitabının, &ldquo;el Fiten&rdquo; babının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri nakletmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>S&uuml;nen-i Ebu Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Davud,&nbsp; S&uuml;leyman b. Eş&rsquo;as b. İshak el Ezdi, el Secistani (202-275 Hicri)</p>\n\n<p>\n	Aslen İran&rsquo;ın Sistan şehrindendir, gen&ccedil; yaşta ilim tahsil etmk i&ccedil;in seyahatler yapmış, Zehebi&rsquo;nin, nakline g&ouml;re H:220 senesinde Ahmed İbn-i Hanbel&rsquo;den Bağdat&rsquo;ta ilim tahsil etmiştir. Bir &ccedil;ok muhaddisden de hadis dersleri alarak bu sahada, b&uuml;y&uuml;k hadis alimlerinden biri olmuştur. Kendisinden, Tirmizi, Nesa-i, hatta &uuml;stadı Ahmed İbn-i Hanbel bile hadis nakletmiştir. Daha sonra bir &ccedil;ok şehirde ikamet ettikten sonra, Abbasi halifelerinden el Vasik&rsquo;in daveti &uuml;zerine, Basra&rsquo;ya yerleşerek burada vefat etmiştir. Onun, hadisle beraber başka konularda da eserleri bulunmaktadır. Eserleri arasında ne meşhuru da Kutubu Sitte&rsquo;den olan, &ldquo;S&uuml;nen-i Ebu Davud&rdquo; adıyla bilinen, Kitab-ı S&uuml;neni&rsquo;dir. Nakle g&ouml;re, Peygamberi Ekrem (s.a.a)&rsquo;in s&uuml;nnetini muhafaza etmek i&ccedil;in yarım milyon hadisten se&ccedil;erek bu kitaptaki hadisleri derlemiştir.</p>\n\n<p>\n	M&uuml;ellif bu kitabında, Mehdi ile ilgili babının &ldquo;Kitab-ul Mehdi&rdquo; b&ouml;l&uuml;m&uuml;nde; Mehdi&rsquo;nin &ouml;zellikleri, zuhurunun alametleri, zuhurundan sonra neler yapacağı konularıyla ilgili olarak on &uuml;&ccedil; hadis nakletmiştir.</p>\n\n<p align=\"center\">\n	g</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i Tirmizi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu İsa, Muhammed b. İsa b. Savre b. Musa b. ez Zehak es Selemi ez Zerir el Bugi et Tirmizi (209-297 Hicri)</p>\n\n<p>\n	Meşhur hadis alimleri ve İmamlarından olup, hadis hıfzında ş&ouml;hrete ulaşmıştır. Aslen, Ceyhan Nehri&rsquo;nin doğusunda bulunan &ldquo;Tirmiz&rdquo; şehrinin, Bug k&ouml;y&uuml;nde doğmuş, hadis tahsili i&ccedil;in, Horasan, Irak, Hicaz gibi yerlere seyahatlerde bulunarak; Muhammed b. İsmail el Buhari&rsquo;den ders almış ve aynı zamanda beraberce bazı hadis alimlerinden ilim tahsil etmişlerdir, Ahmed b. Hanbel, ed Derami ve &uuml;&ccedil;&uuml;nc&uuml; asır hadis alimlerinden yararlanmıştır. Bunlarla beraber, Rical ilmi, tarih ve hadis sahalarında da eserleri vardır. Eş-Şemail, el-İlel, et-Tarih ve el-Cami-us Sahih kitabı onun bu son kitabı, Ehl-i S&uuml;nnet&rsquo;te b&uuml;y&uuml;k değere ve ş&ouml;hrete sahiptir. Aynı zamanda Kutubu Sitte&rsquo;den de biridir. Bu kitabıyla ilgili bir&ccedil;ok şerhler yazılmıştır. S&uuml;nen&rsquo;in d&ouml;rd&uuml;nc&uuml; cildinde, <strong>İmam Mehdi (a.s)</strong> hakkında&nbsp; bir takım hadisler nakletmiştir.&nbsp;&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ul Bed-u vet-Tarih</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Zeyd Ahmed b. Sah-i el Belh&icirc;.</p>\n\n<p>\n	Bu kitap İstanbul&rsquo;da Damat İbrahim Paşa&rsquo;nın k&uuml;t&uuml;phanesinde olan n&uuml;shada ve İbn-i el Verdi&rsquo;nin, &ldquo;Haridat-ul Acaib&rdquo; kitabında bunun, adı ge&ccedil;en m&uuml;ellife ait olduğu belirtilmiştir. Hacı Halife de, Keşf &uuml;z-z&uuml;nun&rsquo;un birinci cildinin 227. sayfasında bu eserin m&uuml;ellifinin bunun olduğunu belirtmiştir. Ebu Zeyd; ilm-i Rical ve biyografi kitaplarında da tarih&ccedil;ilerin ileri gelenlerinden kabul edilmiş, ilmi, din, şeriat, felsefe, edebiyat, ve diğer ilimlerde de tanınmış olup, İslam alimlerinin b&uuml;y&uuml;klerinden kabul edilmiştir. Ama Fransız m&uuml;steşrik Cloman Hewar, araştırmaları neticesi, bu kitabın m&uuml;ellifinin tarih&ccedil;i Mutahhar b. Tahir el Mukaddes&rsquo;inin olduğunu bildirmektedir. &Ccedil;&uuml;nk&uuml; Ebu Zeyd Belhi biyografi kaynaklarına g&ouml;re; Hicri: 322 veya Hicri: 340 yılında vefat ettiği, oysaki kitabın telif tarihinin Hicri: 355 olduğu kaydedilmiştir, ki Hacı Halife&rsquo;de &ldquo;Kaşf uz-Zunun&rdquo; adlı eserinde Ebu Zeyd&rsquo;in &ouml;l&uuml;m tarihini b&ouml;yle kaydetmiştir. Ama el Mukaddes&rsquo;in Biyografisi bizim i&ccedil;in de me&ccedil;huld&uuml;r. Bu kitap: Miladi: 1899-1919 yılları arasında, m&uuml;steşrik Clamon Hewar&rsquo;ın &ccedil;alışmasıyla altı ciltle, şerhli olarak Fransa&rsquo;da basılmış, daha sonra da, Bağdat&rsquo;ta ofset olarak basılmıştır, bir kısmı hala basılmamıştır.</p>\n\n<p>\n	Bu eserin m&uuml;ellifi kim olursa olsun, kitabın b&uuml;y&uuml;k bir kısmını, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Mucem ul Kebir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Kasım S&uuml;leyman b. Ahmed b. Eyyub b. Mutayyir-i Lahmi et Taberani (260-360 Hicri).</p>\n\n<p>\n	B&uuml;y&uuml;k hadis alimi ve hadis hafızlarındandır, Şam&rsquo;ın Taber b&ouml;lgesinde doğmuş, hadis tahsili i&ccedil;in Şam, Hicaz, Irak, Mısır, Yemen&rsquo;e seyahatlerde bulunmuş ve daha sonra İsfahan&rsquo;da ikamet ederek y&uuml;z yaşında vefat etmiştir.</p>\n\n<p>\n	En &ouml;nemli eserlerinden olan bu kitabından on cildi, Irak Vakıflar Bakanlığı tarafından on cilt halinde yayınlanmış. Mucem-i Evset ve Sağır-ı de, Delhi&rsquo;de ve iki ciltte Mısır&rsquo;da basılmıştır. Onuncu cildinde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri ele almıştır. Diğer ciltlerde de Hz. Mehdi ile ilgili hadisler mevcuttur.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mealim-us a S&uuml;nen, Fi Şerhi Kitab-ı S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu S&uuml;leyman Hamd b. Muhammed el Hattabiyi Besti (319-388 Hicri)</p>\n\n<p>\n	Afganistan&rsquo;ın Kabil&rsquo;e bağlı Best b&ouml;lgesinde doğup yine burada vefat etmiştir. Hadis, fıkıh, edebiyat, l&uuml;gat sahalarında ilim tahsil etmiş, Zehebi, onu g&uuml;venilir ilmi şahsiyetlerden biri olarak tanıtmaktadır. Bu da kitabının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili, hadisleri nakletmektedir.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ı Mesabih-us S&uuml;nne.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;seyin b. Mes&rsquo;ud-i Şafii (Muhy-is S&uuml;nne (s&uuml;nneti ihya eden) lakabını almıştır (436-510 veya 516 Hicri)</p>\n\n<p>\n	Aslen, Afganistan&rsquo;ın Herat şehrine bağlı, Bag k&ouml;y&uuml;ndendir. Horasan&rsquo;ın Rey şehrinde vefat etmiştir.</p>\n\n<p>\n	İbn-i Hallakan onu, ilim denizi olarak tanıtmaktadır. Hicri: 1318&rsquo;de Mısır&rsquo;da basılmış olan kitabının, bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadislere ayırmıştır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cami-ul Usul, Min Ehadis-ir&nbsp; Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Saadet M&uuml;barek b. Muhammed. (Maruf ismi) İbn-i Esir el Ceziri (544-606 Hicri)</p>\n\n<p>\n	Meşhur tarih&ccedil;i, İbn-i Esir&rsquo;in kardeşi olup, Kur&rsquo;an tefsiri, fıkıh, hadis, nahv ve l&uuml;gat dalında tahsil etmiş, İbn-i &Ouml;mer adasında doğup, Musul şehrine intikal etmiş ve Musul&rsquo;da vefat etmiştir. En &ouml;nemli eseri olan bu eserini, Kutub-u Sitte&rsquo;den derlemiş 13 cilt halinde Beyrut&rsquo;ta basılmış olan bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Futuhat-ul Mekkiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhyiddin b. Arabi ve Şeyh-ul Ekber olarak tanınan Muhammed b. Ali b. Muhammed b. Ahmed b. Abdullah et-Tai el-Hatemi (560-638 Hicri).</p>\n\n<p>\n	Ariflerin en meşhurudur. Felsefe, kelam, tefsir, edebiyat şiir gibi bir &ccedil;ok dalda d&ouml;rt y&uuml;ze yakın risale ve kitabı olduğu s&ouml;ylenir. Endul&uuml;s&rsquo;un Murs şehrinde doğup, Dımeşk&rsquo;te ikamet edip yine burada vefat etmiştir.</p>\n\n<p>\n	Bu eserin &uuml;&ccedil;&uuml;nc&uuml; cildin, <strong>İmam Mehdi (a.s)</strong> ile ilgili b&ouml;l&uuml;m&uuml;nde, akli ve nakli delillerle bu hususu belgelemiştir.</p>\n\n<p align=\"center\">\n	^</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Metalib-us Suul, Fi Manakıb-i &Acirc;l-ir Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Talha, eş Şafii (582-652 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerindendir, usul-u fıkıh, edebiyat konularında &uuml;n yapmıştır. Aslen Nusaybinli dir daha sonra, Dımeşk ve Haleb&rsquo;e yerleşerek burada vefat etmiştir. Bu kitabı ilk defa, İbn-i Cevzi&rsquo;nin, &ldquo;Tezkiret-&uuml; Havass-ul Umme&rdquo; adlı kitabıyla beraber, Hicri: 1287 senesinde 91 sayfa olarak taş baskıyla yayınlanıp daha sonra Necef&rsquo;te tab edilmiştir.</p>\n\n<p>\n	Bu kitabın 12. babının başlığı; &ldquo;On ikinci İmam Muhammed ibn Hasan el Askeri el Mehdi&rdquo;dir.</p>\n\n<p align=\"center\">\n	k</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tezkiret-u Havass-ul &Uuml;mme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sibt b. Cevzi Hanefi Yusuf b. Kızoğlu b. Abdullah el-Bağdadi ed-Dimeşk&icirc; (581-654 Hicri)</p>\n\n<p>\n	Fıkıh, tefsir, tarih ve hadis ilimlerine katkısı olmuş, hadis hafızı olup, meşhur hatiplerdendir. Bağdat&rsquo;ta doğup, Dımeşk&rsquo;te vefat etmiştir. Eserlerinden biri olan el-fıkıh Alel Mezahib-il Erbaa (Asıl adı İsar-ul İnsaf Fi Asar-il Hilaf) kitabı T&uuml;rk&ccedil;e&rsquo;ye terc&uuml;me edilmiş ve bir ka&ccedil; defa basılmıştır.</p>\n\n<p>\n	Yukarda adı ge&ccedil;en eseri, 12 İmam&rsquo;ın fazilet ve &ouml;zelliklerini i&ccedil;ermektedir. Kitabın son b&ouml;l&uuml;m&uuml; ise Hz. Mehdi ile ilgilidir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-u Nehc-&uuml;l Belağa.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Ebi-l Hadid el Mutezili (586-655 Hicri)</p>\n\n<p>\n	Tarih&ccedil;i ve edebiyat&ccedil;ı olan, daha bir&ccedil;ok ilim dalında da tanınmış bir şahsiyettir. Medayin&rsquo;de doğmuş Bağdat&rsquo;ta yaşamış ve Abbasi halifelerinin divan katipliğini yapmıştır. En meşhur eseri olan Nehc-ul Belağa şerhi, Allame Hoi&rsquo;nin 22 ciltlik Nehc-&uuml;l Belağa şerhinden sonra, bu konuda en geniş şerhlerden sayılır, Mısır, Beyrut ve İran&rsquo;da defalarca tab edilmiştir. Bu kitapta Hz. Ali (a.s)&rsquo;ın ahir zamanla ilgili s&ouml;zleri b&ouml;l&uuml;m&uuml;nde ve diğer kısımlarda da İmam Mehdi (a.s) ile ilgili konulara geniş&ccedil;e yer vermiştir.</p>\n\n<p align=\"center\">\n	G</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhtasar-u S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim el Munzır&icirc; Eş Şafii (581-656 Hicri)</p>\n\n<p>\n	Fakih, tarih&ccedil;i, hafız, edebiyat&ccedil;ı ve hadis ilminin ileri gelen alimlerinden dir. Eseleri arasında en &ouml;nemli yeri olan bu kitabın&nbsp; 6. cildinde <strong>İmam Mehdi (a.s)</strong> ile ilgili konulara yer vermiştir.</p>\n\n<p align=\"center\">\n	O</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tezkiret-ul Kurtubi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Ahmed b. Ebubekr b. Farah el Ensari Ebu Abdullah Kurtubi (Vefat - 671 Hicri)</p>\n\n<p>\n	Malik&icirc; mezhebinin, b&uuml;y&uuml;k m&uuml;fessirlerdendir. Ez Zerek, bu zatla ilgili olarak ş&ouml;yle der: O, Sulaha&rsquo;dan olup Kurtub&rsquo;da doğarak, oradan doğuya g&ouml;&ccedil; etmiş, Mısır&rsquo;ın, Esyuut şehrinin kuzeyinde olan, İbn-i Hasip b&ouml;lgesine yerleşmiş ve burada vefat etmiştir. Eserlerinden olan &ldquo;el Cami-u Li Ahkamil Kur&rsquo;an&rdquo; 20 cilt olarak basılmış ve Kurtubi Tefsiri olarak bilinmektedir. Yukarıda işaret edilen eseri (Tezkiret bi Ahval-il Mevta ve Ahval-il Ahire) de Mısır&rsquo;da iki cilt olarak basılmıştır. Kitabın ikinci cildinde, bir b&ouml;l&uuml;m&uuml;n <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır ve, Şia&rsquo;nın Mehdi inancıyla aynı g&ouml;r&uuml;şe sahiptir.</p>\n\n<p align=\"center\">\n	&sup3;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Vefayet-ul A&rsquo;yaan.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn Hallekan-ı Şafi&icirc; (608-681 Hicri)</p>\n\n<p>\n	Aslen Erbil&rsquo;li, Mısıra gitmiş, oradan da Şam&rsquo;a yerleşerek bir s&uuml;re kadılık yapmıştır. Kendisi, b&uuml;y&uuml;k tarih&ccedil;i ve edebiyat&ccedil;ılardandır.</p>\n\n<p>\n	Bu kitab, alimlerin ve araştırmacıların yanında, d&uuml;zenli, g&uuml;venilir ve en meşhur biyografi kitaplarından biri olduğu kabul edilir. Bu kitabının 4. cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;ı ayrılmış kısa bir b&ouml;l&uuml;m bulunmaktadır.</p>\n\n<p align=\"center\">\n	{</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zehair-ul Ukba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhibiddin Anmet b. Abdullah b. Muhammed et Taberi el Mekki eş Şafii (615-694 Hicri)</p>\n\n<p>\n	Mekke&rsquo;da doğmuş ve orada vefat etmiştir. Muhaddislerin b&uuml;y&uuml;klerinden, Şafii mezhebinin şeyhlerinden ve Hicaz m&uuml;ft&uuml;lerindendir. Hadis ve fıkıh hususunda değerli eserleri bulunmaktadır.</p>\n\n<p>\n	Hicri 1350 tarihinde, Mısır&rsquo;da basılan ve Ehl-i Beyt (a.s)&rsquo;ın faziletlerini i&ccedil;eren bu kitabın bir b&ouml;l&uuml;m&uuml; de <strong>İmam Mehdi (a.s)</strong> oluşturmaktadır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Feraid-us Simtayn.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbrahim b. Saadettin-i Horasani (644-732 Hicri<strong>)</strong></p>\n\n<p>\n	Hadis hafızı ve Ehl-i S&uuml;nnet alimlerindendir. Zehebi, &ldquo;Tezkire&rdquo; adlı eserinin 4. cildinde ş&ouml;yle bahsediyor: &ldquo;O, muhaddislerin İmamı, İslam&rsquo;ın iftiharlarından ve evliyanın &ouml;nde gelenlerindendir, Gazan Padişahı onun vesilesiyle M&uuml;sl&uuml;man olmuştur.&rdquo;</p>\n\n<p>\n	&nbsp;İbn-i Hacer el-Asgalani de &ldquo;Durur-ul Kamile&rdquo; adlı eserinde de aynı Zehebi&rsquo;nin s&ouml;zlerini teyit eder ve ilaveten, Ehl-i S&uuml;nnet alimlerinin bir &ccedil;oğu, ondan hadis rivayeti i&ccedil;in izin aldığını nakleder.</p>\n\n<p>\n	Bu eseri, Hicri 1398&rsquo;de Beyrut&rsquo;ta, daha &ouml;ncede Lahor&rsquo;da basılmıştır.</p>\n\n<p>\n	Yukarıda adı ge&ccedil;en kitabını, Hz. Zehra (s.a), Hz. Ali (a.s) ve evlatlarının faziletleri konusuna tahsis etmiş, bir b&ouml;l&uuml;m&uuml;n&uuml; de, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamı ile ilgili hususlara ayırmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Veliyuddin Muhammed b. Abdullah el Hatib-i Tebrizi (Vefat-741 Hicri)</p>\n\n<p>\n	B&uuml;y&uuml;k muhaddislerdendir, bu kitabın 3. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	|</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Haridat-&uuml;l Acaib ve Feridat-&uuml;l Garaib.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Siracuddin &Ouml;mer b. Muzaffer eş-Şafii İbn-i Verdi (Vefat<strong>-</strong>749 Hicri)</p>\n\n<p>\n	Suriye&rsquo;nin Numan b&ouml;lgesinde doğna, fıkıh, edebiyat, şiir, l&uuml;gat, nahv ve tarih konularında eserler vermiş ve kadılık da yapmıştır.</p>\n\n<p>\n	Suriye&rsquo;nin Halep şehrinde vefat etmiş, sarf, nahv, tarih, fıkıh ve irfan konularında manzum kitapları bulunmaktadır. Eserlerinden biri de, kıyamet alametlerini konu alan ve <strong>İmam Mehdi (a.s)&rsquo;</strong>la ilgili bir b&ouml;lm&uuml; de i&ccedil;eren yukarıdaki ismi ge&ccedil;en kitaptır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Menar-ul Munif Fis-Sahih Vez-Zaif.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemsuddin Muhammed b. Ebi Bekr; İbn-i Gayyım el Cevzi diye Meşhurdur. (691-751 Hicri)</p>\n\n<p>\n	Hanbeli mezhebinin b&uuml;y&uuml;k alimlerindendir, İbn-i Teymiyye&rsquo;den Fıkıh tahsil etmesi ve aynı g&ouml;r&uuml;şleri taşıması sebebiyle, Dımeşk kalesinde zindana atılmış, İbn-i Teymiyenin &ouml;l&uuml;m&uuml; &uuml;zerine serbest bırakılmıştır.</p>\n\n<p>\n	Eserlerinden biri olan bu kitabının 50. b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> konusunu işlemektedir.</p>\n\n<p align=\"center\">\n	Y</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-un Nihaye (el Fiten ve&rsquo;l Melahim).</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Fida, İsmail b. &Ouml;mer; İbn-i Kesir diye meşhurdur (701-774 Hicri).</p>\n\n<p>\n	Muhaddis, tarih&ccedil;i, m&uuml;fessir ve fakihtir. Şam&rsquo;ın, Basra b&ouml;lgesinde doğmuş Hicri: 706 tarihinde , Dımeşk&rsquo;e yerleşmiş ve burada ilim tahsil etmiştir. Bu kitabı, Mısır ve Beyrut&rsquo;ta basılmıştır. Bu kitabın 1. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri &ldquo;Ahir Zamanda Zuhur Edecek Mehdi&rdquo; konu başlığıyla ele alınmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Meveddet-&uuml;l Kurba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Seyyid Ali b. Şahab b. Muhammed el H&uuml;seyni (714-786 Hicri).</p>\n\n<p>\n	Horasan alimlerindendir. Keşmir&rsquo;e yerleşmiş ve gayretli &ccedil;alışmaları sonucu b&ouml;lge insanlarının &ccedil;oğunu İslam&rsquo;a kazandırmıştır. Arap&ccedil;a ve Fars&ccedil;a olarak bir &ccedil;ok eseri bulunmaktadır. En meşhur eseri de bu kitaptır. Kunduzi&rsquo;nin, Yenabi-ul Mevedde adlı eseriyle beraber ilk defa İstanbul&rsquo;da Ahtar Yayınevi tarafından Hicri:1301&rsquo;de basılmış ve bu kitabında <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;İmamların Sayısı ve Onlardan Biri Olan Mehdi&rdquo; olarak ele almıştır.</p>\n\n<p align=\"center\">\n	R</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-ul Mekasid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mes&rsquo;ud b. &Ouml;mer b. Abdullah Saadettin Taftazani (712-793 Hicri)</p>\n\n<p>\n	Aslen, Horasan&rsquo;ın Nesa&rsquo;ya bağlı Taftazan k&ouml;y&uuml;nde doğup, oradan Seraks&rsquo;a yerleşmiş, daha sonra Timurlenk tarafından Semerkant&rsquo;a s&uuml;rg&uuml;n edilmiş ve orada vefat etmiş, cenazesi getirilerek Seraks&rsquo;ta defnedilmiştir.</p>\n\n<p>\n	Kelam ilmi, mantık, beyan ve Arap edebiyatı sahalarında en b&uuml;y&uuml;k şahsiyetlerden biri olan, kelam ilminde kaynak olarak tanınan iki ciltlik eserinin son b&ouml;l&uuml;m&uuml;n&uuml;n İmametle ilgili kısmında, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın kıyamı hususuna yer vermiştir.</p>\n\n<p>\n	Bu eseri, Hicri 1277 yılında T&uuml;rkiye&rsquo;de İstanbul Olmandeşer matbaasında basılmış, daha sonra da Mısır&rsquo;da tab edilmiştir.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mecm-uz Zevaid ve Menb-ul Fevaid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hafız Nurettin Ali b. Ebibekr el Heysemi eş Şafii (735-807 Hicri)</p>\n\n<p>\n	Tarih ve hadis konusunda b&uuml;y&uuml;k ilmi şahsiyetlerdendir, bir &ccedil;ok biyografi yazarları onun hakkında: Muhabbetli, m&uuml;tevazı, abid, hafız olan b&uuml;y&uuml;k bir İmamdı diye s&ouml;z etmişlerdir. Bu eseri on cilt halinde Mısır&rsquo;da tab edilmiş olup, yedinci cildinin <strong>Mehdi (a.s)</strong> ile ilgili babına &ldquo;<strong>İmam Mehdi (a.s)</strong>&rsquo;la İlgili Gelen Rivayetler&rdquo; başlığını vermiştir. Diğer bir eseri olan &ldquo;Mevarid-&uuml;z Zaman&rdquo; adlı kitabının bir babını da İmam Mehdi (a.s) konusuna ayırmıştır. Bu ikinci kitabı, Ehl-i S&uuml;nnet&rsquo;in hadis alimleri nazarında en &ouml;nemli ve sağlam kaynaklardan sayılır. Bu eser Mekke Dar-ul Hadis &Uuml;niversitesi m&uuml;derrislerinden Muhammed Abdurrezzak Hamza tarafından tahkik edilerek yayınlanmıştır.</p>\n\n<p align=\"center\">\n	N</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Fususul el M&uuml;himme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Nureddin Ali b. Muhammed (İbn-i el Sebbağ el Maliki diye tanınmaktadır) (784-855 Hicri).</p>\n\n<p>\n	Aslen Afrika&rsquo;nın Sefagas b&ouml;lgesindendir, Mekke&rsquo;de doğup, orada da vefat etmiştir. Malik&icirc; mezhebinin fakih ve muhaddislerinden olup, Ehl-i S&uuml;nnet alimlerinden, Halebi, Semhudi, Hamzavi ve Şeblenci gibi bir &ccedil;ok alimler, bundan hadis nakli izni almışlar.</p>\n\n<p>\n	Bir &ccedil;ok biyografi yazarlarıda bundan bahsetmiştir. Bu kitabında, on iki İmam&rsquo;ın tanımını konu almış ve bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır.</p>\n\n<p align=\"center\">\n	B</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el &Ouml;rf-ul Vardi, Fi Ahbar-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Celaluddin, Abdurrahman b. Kemaluddin Muhammed-i Suyuti eş Şafii (849-911 Hicri).</p>\n\n<p>\n	Edebiyat&ccedil;ı, tarih&ccedil;i, m&uuml;fessir ve muhaddisdir. Kahire&rsquo;de yetim olarak b&uuml;y&uuml;m&uuml;ş, oranın muhaddis ve alimlerinden ilim tahsil etmiştir; Biyografisi bir &ccedil;ok rical ve tarih kitaplarında mevcuttur. İslam aleminde eserlerinin bulunmadığı k&uuml;t&uuml;phane yok denecek kadar azdır.</p>\n\n<p>\n	Adı ge&ccedil;en bu risalesi, &ldquo;el-Havi-lil Fetava&rdquo; adlı iki ciltlik eserinde bulunup, bu eserde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almıştır.</p>\n\n<p align=\"center\">\n	&Euml;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el Eimmet-ul İsna Aşer.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemseddin Muhammed b. Tulun (880-953 Hicri).</p>\n\n<p>\n	Muhaddis, fakih, tarih&ccedil;i, edebiyat&ccedil;ıdır, tıp ve r&uuml;ya tabiri ilimlerine de vakıf idi. Dımeşk&rsquo;ta yaşayıp burada da vefat etmiştir. &Ouml;nemli eselerinden biri olan bu kitapta on iki İmam&rsquo;ın hayatı konu edilmekte, bir b&ouml;l&uuml;m&uuml;nde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili mevzulara yer verilmektedir.</p>\n\n<p>\n	Kitabı, 1958 yılında Beyrut Darus Sadr yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	T</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>l Yevagıt-ul ve&rsquo;l Cevahir</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Abdulvahhab eş Şa&rsquo;rani eş Şafii (898-973 Hicri).</p>\n\n<p>\n	Mısır&rsquo;da d&uuml;nyaya gelmiş ve Kahire&rsquo;de vefat etmiştir. Fakih, muhaddis, mutasavvıf ve diğer ilimlerde de &uuml;n yapmış b&uuml;y&uuml;k şahsiyetlerdendir.</p>\n\n<p>\n	Akait konusuyla ilgili bu iki ciltlik eserinin, ikinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	D</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>s Savaikul Muhrika.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Hacer Heytemi el Mekki eş Şafii (909-974 Hicri).</p>\n\n<p>\n	Muhaddis, fakih ve b&uuml;y&uuml;k şahsiyetlerden biri olup, &ldquo;el- Fetavul Hadise&rdquo; adlı eseriyle, bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara tahsis etmiştir.</p>\n\n<p align=\"center\">\n	J</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Kenz-ul Ummal.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muttaki Hindi (885-975 Hicri).</p>\n\n<p>\n	Fakih, muhaddis, hatip ve bir &ccedil;ok konuda ilimi &uuml;nvan taşıyan bir şahsiyettir. Hindistan&rsquo;ın Burhanpur şehrinde doğmuş, bir m&uuml;ddet ilim tahsilinden sonra Mekke ve Medine&rsquo;ye yerleşerek, orada da ilim tahsiline devam edip bir &ccedil;ok alimden, hadis, tasavvuf, fıkıh dallarında tahsilini s&uuml;rd&uuml;r&uuml;p tekrar Hindistan&rsquo;a d&ouml;nerek İslam&rsquo;ı irşatta bulunmuş ve Mekke&rsquo;de vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en 14 ciltlik ansiklopedik eseri, hadis kaynaklarından biri olarak bilinmektedir. Eserinin 14. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; Ahir Zamanda Zuhur Edecek Mehdi başlığı adı altında ele almıştır. Bundan başka diğer bir eseri olan &ldquo;Telhis-ul Behan ve el Burhan Fi alamat-il Mehdi&rdquo; adlı eserlerini de m&uuml;stakil olarak <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahbar-ud Duvel ve Asar-ul Uvel.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Yusuf b. Ahmed ed-Dımeşki; Karamani diye tanınır (939-1019 Hicri).</p>\n\n<p>\n	Meşhur tarih&ccedil;ilerdendir, &ldquo;Keşf-uz Zunun&rdquo; adlı eserin m&uuml;ellifi bu kitap hakkında &ldquo;İslam aleminde, devletler hususunda b&ouml;yle bir kitap g&ouml;rmedim&rdquo; diye bahsetmektedir.</p>\n\n<p>\n	Bu eser; İslam &ouml;ncesi ve sonrası devlet tarihlerini, yapılarını konu etmektedir, kitabın geniş bir b&ouml;l&uuml;m&uuml;n&uuml;de on iki İmam ve <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konular oluşturmaktadır. Bu kitap hicri: 1282 yılında b&uuml;y&uuml;k boy 500 sayfa taş baskı olarak Bağdat&rsquo;ta yayınlanmıştır.</p>\n\n<p align=\"center\">\n	M</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mirkat-ul Mefatih, Şerh-u Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali b. Sultan Muhammed-i Hirevi (Vefat -1014 Hicri).</p>\n\n<p>\n	Bir&ccedil;ok ilim dalında tahassus sahibi b&uuml;y&uuml;k alimlerdendir. Afganistan&rsquo;ın Herat şehrinde doğup, daha sonra Mekke&rsquo;ye yerleşerek orada vefat etmiştir. Bu beş ciltlik eserinin, 5. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almaktadır. Diğer bir eseri olan, &ldquo;el Meşreb-ul Verdi&rdquo; kitabını ise yalnızca <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	]&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el İşaret-&uuml; Fi Eşrat-&uuml;s Sae.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Adurresul eş Şafi&icirc; (1040-1103 Hicri).</p>\n\n<p>\n	M&uuml;fessir, muhaddis, ilmi usulc&uuml;, edebiyat&ccedil;ı ve l&uuml;gat&ccedil;ı. İlim tahsili i&ccedil;in, Bağdat, İstanbul, Dımeşk, Mısır&rsquo;a seferler yapıp daha sonra Medine&rsquo;ye yerleşerek ders vermiş ve burada vefat etmiştir. Adı ge&ccedil;en bu kitabı Hicri: 1370 senesinde, Mısır&rsquo;da &uuml;&ccedil; y&uuml;z sayfa olarak basılıp, eserin konusu isminden de anlaşıldığı &uuml;zere, Ahir zaman alametleri ile <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamını ele almaktadır.</p>\n\n<p align=\"center\">\n	E</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Feth-ul Menan, Şerh-ul Fevz ve&rsquo;l Eman.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Ali Eb&rsquo;un Necah el Hanefi (1089-1173 Hicri<strong>).</strong></p>\n\n<p>\n	Suriye&rsquo;nin Trablus şehrinin k&ouml;ylerinden birinde doğmuştur. B&uuml;y&uuml;k alimlerden olup, şair, edip, muhaddisdir. &Ouml;nemli eserlerinden biri olan bu kitabının bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	&shy;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Levaih&rsquo;ul Envar&rsquo;il İlahiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şemseddin Muhammed b. Ahmed en Nablusi (1114-1188 Hicri).</p>\n\n<p>\n	Hanbeli mezhebinin tanınmış fakihlerindendir, mutasavvıf ve tarih&ccedil;idir. Filistin&rsquo;in, Nablus şehrinin k&ouml;ylerinden birinde doğup, daha sonra Dımeşk&rsquo;e yerleşip, orada da vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en bu değerli eseri iki cilt olarak hicri 1324 senesinde Mısır&rsquo;da basılmış olup, ikinci cildinin bir b&ouml;l&uuml;m&uuml;nde <strong>İmam Mehdi (a.s)</strong> konusundan s&ouml;zetmektedir.</p>\n\n<p align=\"center\">\n	&Igrave;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İs&rsquo;&acirc;fur Rağibin.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Ali es Sebbani el Mısri eş Şafii.</p>\n\n<p>\n	Mısır&rsquo;ın b&uuml;y&uuml;k ilmi şahsiyetlerinden olup, l&uuml;gat, nahv, aruz, belagat, mantık, siyer, hadis, astronomi ve daha bir &ccedil;ok sahalarda ilmi mertebeye erişmiştir.</p>\n\n<p>\n	Mısır&rsquo;ın Kahire şehrinde doğup, yine orada vefat etmiştir. Adı ge&ccedil;en bu eseri Peygamber-i Ekrem (s.a.a)&rsquo;in siretini ve Ehl-i Beyt&rsquo;in faziletlerini manzum olarak kaleme almış, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Bu kitabı, &ldquo;Nur-ul Ebsar&rdquo; adlı eseriyle birlikte Mısır&rsquo;da taş baskı olarak yayınlanmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nur-ul Ebsar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid M&uuml;&rsquo;min b. Hasan Şeblenci (Vefat -1290 Hicri).</p>\n\n<p>\n	Muhaddis, edebiyat&ccedil;ı ve tarih&ccedil;idir. &Ouml;nemli eserlerinden olan bu kitabı Peygamber-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;inin menkıbelerini konu alıp, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;Muhammed b. Hasan (s.a)&rsquo;ın Menkıbeleri&rdquo; başlığını taşımaktadır. Kahire&rsquo;de taş baskı olarak basılmıştır.</p>\n\n<p align=\"center\">\n	L</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Fevz-ul Gadir, Şerh-i Cami-us Sağir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Abdurrauf el Menavi eş Şafi&icirc; (952-1031 Hicri).</p>\n\n<p>\n	&Ouml;nde gelen b&uuml;y&uuml;k muhaddislerden olup, hadis, kelam, fıkıh, tarih gibi bir&ccedil;ok konularda ilim tahsil etmiş ve eserler vermiştir. Adı ge&ccedil;en bu kitabın altıncı cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili bir b&ouml;l&uuml;m vardır, ikincikez 1972 yılında Dar-ul Maarif yayınevi tarafından Beyrut&rsquo;ta basılmıştır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Meşarik-ul Envar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Hasan el Advi el Mısr&icirc; (1221-1303 Hicri).</p>\n\n<p>\n	Kelamcı, muhaddis, Maliki mezhebi fakihlerinden, el-Ezher&rsquo;de ilim tahsil edip, &uuml;statlıkta yapmış ve Kahire&rsquo;de vefat etmiştir. Adı ge&ccedil;en kıymetli eserin bir b&ouml;l&uuml;m&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Kitap, Hicri: 1307 yılında Osmanlı Matbaası tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el-İzae Lima Kane ve Ma Yekunu.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid Muhammed Sıddık Han b. Hasan (1248-1307 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Kenu&ccedil; şehrinde doğup Delhi&rsquo;de tahsil g&ouml;rm&uuml;ş, İslam&icirc; ilimler sahasında Hint&ccedil;e, Fars&ccedil;a ve Arap&ccedil;a bir &ccedil;ok eser vermiş; Arap&ccedil;a kitapları Kahire ve Beyrut&rsquo;ta basılmıştır. Adı ge&ccedil;en bu kitabı &ldquo;Kıyametten &ouml;nce fitneler ve kıyamet alametleri&rdquo; konusunu i&ccedil;erip, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konuya ayırmıştır.</p>\n\n<p>\n	Bu kitabı, Hicri 1293&rsquo;de Hindistan&rsquo;da, ikinci baskısı da Hicri 1379&rsquo;da Mısır&rsquo;da, es Suudi Matbaasında basılmıştır.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Gayet-&uuml;l Mevaiz.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hayreddin Numan el Alusi el Hanefi (1252-1217 Hicri).</p>\n\n<p>\n	Hatip, kelamcı ve kadı olup, Hanefi mezhebi fakihlerindendir. G&uuml;venilir biyograflar, yazarla ilgili: &ldquo;Aklı ilminden b&uuml;y&uuml;k, ilmide nesrinden daha belagatlı nesri, şiirinden daha sağlam gibi&rdquo; s&ouml;zlerle onu meth etmişlerdir.</p>\n\n<p>\n	Adı ge&ccedil;en bu kitap, hicri 1301 senesinde Mısır&rsquo;da ilk defa basılmış ve birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Avn-ul Ma&rsquo;bud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Şems-&uuml;l Hak el Hindi (1273-1329 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerinden kabul edilen bu şahsiyet, bu kitabını &ldquo;Ebu Davud&rsquo;un S&uuml;nenine&rdquo; şerh olarak kaleme almış olup, on birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazm-ul Mutanasır, Min Hadis-il M&uuml;tevatir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Abdullah Muhammed b. Cafer b. İdris b. Muhammed el Fas&rsquo;i el Maliki (1274-1345 Hicri).</p>\n\n<p>\n	Tarih&ccedil;i, fakih ve muhaddisdir. Fas&rsquo;ta doğup, yine burada vefat etmiştir. &Ouml;nemli eserlerinden olan bu kitap, Hicri: 1328 yılında Fas&rsquo;ta basılmıştır. Bu kitap da, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadislerin, m&uuml;tevatir olduğu belirtmektedir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tuhfet-ul Ahvezi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu-l Ala Muhammed el Mubarekfur&icirc; (1283-1353 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Mubarekfur şehrinde doğup, Arap&ccedil;a, mantık, felsefe, astronomi, fıkıh ve usul&uuml; fıkıh sahalarında tahassus sahibi olmuş b&uuml;y&uuml;k alimlerdendir. Adı ge&ccedil;en bu kitabı, S&uuml;nen-i Tirmizi&rsquo;nin şerhi olarak kaleme almış Hindistan, Kahire ve Arabistan&rsquo;da yayınlanmıştır. Bu eserinin altıncı cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazret-&uuml;n Fi Ahadis-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed el Hızr el H&uuml;seyin el Mısri (1292-1377 Hicri).</p>\n\n<p>\n	Alim, edebiyat&ccedil;ı, kadı ve başka ilimlerde de tahsil yapmıştır. Aslen Cezayirli olup, Tunus&rsquo;ta doğmuş. Tahsilini Tunus Zeytuniyye ilim K&uuml;lliyesinde s&uuml;rd&uuml;rm&uuml;ş, daha sonra Mısır el-Ezher&rsquo;de hocalık yapmış ve orada da vefat etmiştir.</p>\n\n<p>\n	Bir &ccedil;ok eseri ve makaleleri bulunup, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili adı ge&ccedil;en bu makalesi, Temedd&uuml;n-i İslam&icirc; Dergisinde 1370 hicri senesinde Suriye&rsquo;de yayınlanmıştır.</p>\n\n<p align=\"center\">\n	c</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tac-ul Cami-ul Usul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Mansur Ali Nasif (Vefat -1371 Hicri yıllarından sonra).</p>\n\n<p>\n	El-Ezher&rsquo;in b&uuml;y&uuml;k alimlerinden ve m&uuml;derrislerindendi. Adı ge&ccedil;en bu kitabın beşinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İbraz-ul Vehm Meknun Min Kelam-i İbn-i Haldun.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahmed b. Muhammed b. es Sadık eş Şafi&icirc; el Magrib&icirc; (Vefat -1380 Hicri).</p>\n\n<p>\n	Marekeş&rsquo;in &ouml;nde gelen muhaddis, hafız ve alimlerindendir. Adı ge&ccedil;en bu kitabı, İbn-i Haldun&rsquo;un, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili ş&uuml;phesini &ccedil;&uuml;r&uuml;tmek i&ccedil;in kaleme almıştır. Kitap 1347 hicri senesinde Şam&rsquo;da, et Terakki yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hav-el Mehdi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ustad, şeyh Nasreddin el-Albani (Arnavutluk)</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z ilmi şahsiyetlerinden olup, &ccedil;eşitli konularda eser ve makaleleri bulunmaktadır. Adı ge&ccedil;en bu makalesini, Şam&rsquo;da yayınlanan &ldquo;Temeddun-&uuml; İslam&rdquo; dergisinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili sorulara cevap alarak kaleme almıştır.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Akidet-&uuml; Ehl-i S&uuml;nne Fi&rsquo;l Mehdi .</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Abdulmuhsin b. Hamd.</p>\n\n<p>\n	Medine İslam &Uuml;niversitesi y&ouml;netim ve &uuml;stadlarındandır. Adı ge&ccedil;en&nbsp; bu makalede &ldquo;Ehl-i S&uuml;nnet İnancında <strong>İmam Mehdi (a.s)</strong>&rdquo; konusunu ele almış ve Hicri: 1388 senesinde &ldquo;Camiat-&uuml;l İslam&icirc;&rdquo; adlı dergide, Suudi M&uuml;ft&uuml;s&uuml; Bin Baz&rsquo;ın teyidiyle birlikte neşredilmiştir. Burada Ehl-i S&uuml;nnet&rsquo;in <strong>İmam Mehdi (a.s)</strong> hakkındaki inancını ortaya koymuştur. Bir başka makalesinde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri reddedenlere karşı cevap vermektedir. Bu makalesi de hicri 1400 senesinde aynı dergide yayınlanmıştır.</p>\n\n<h1>\n	İSLAMİ ŞAHSİYETLERİ ESRLERİNDE&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. MEHDİ (A.S)</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- Kemaluddin ve Tamam-un Nimet:</strong> Şeyh Seduk diye tanınan Ebu Cafer Muhammed b. Ali b. Babeveyh&#39;in eseridir. İran&#39;ın Kum kentinde d&uuml;nyaya gelmiş, Ali b. Babeveyh (kendi babası), Muhammed b. Hasan b. Velid, Ahmed b. Ali b. İbrahim-i Haşim-i Kummi, Ahmed b. Muhammed b. Yahya Attat-i Eşari-i Kummi gibi zamanının meşhur muhaddislerinin ve b&uuml;y&uuml;k fakihletinden fıkıh ve hadis dersi almıştır.</p>\n\n<p>\n	Şeyh Seduk bilim a&ccedil;ısından y&uuml;ce &ccedil;ok bir makama ulaşmış ve hadis dalında &ouml;yle &uuml;st&uuml;n bir dereceye ermiştir ki kendisine &quot;Reis-ul Muhaddisin&quot; (muhaddislerin reisi) denilmiştir. Şeyh Seduk Kemal-ud Din ve Tamam-un Nimet adlı eserini Meşhed yolculuğundan d&ouml;nd&uuml;kten sonra hk. 352 yılında yazmıştır. Bu kitap b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; kapsayan uzunca bir hutbe ve &ouml;ns&ouml;zden sonra başlamadtadır. Kitabın &ouml;ns&ouml;z&uuml;nde faydalı kelam ilmi konuları yer almıştır.</p>\n\n<p>\n	Bu kitap 7 fasıl ve 57 b&ouml;l&uuml;mden oluşmuş olup ilgin&ccedil; konular sunmuştur. Bu kitapta işlenen en &ouml;nemli konular şunlardan ibarettir:</p>\n\n<p>\n	1- Bir m&uuml;ddet g&ouml;zlerden gizli kalan peygamberler ve Allah&#39;ın h&uuml;ccetleri. Hz. İdris (a.s), Nuh (a.s), Salih (a.s), İbrahim (a.s), Yusuf (a.s), Musa (a.s), İsa (a.s) ve ...</p>\n\n<p>\n	2- Uzun &ouml;m&uuml;rl&uuml; olan kiseler.</p>\n\n<p>\n	3- İnsanoğlunun imama ihtiyacı.</p>\n\n<p>\n	4- Din &ouml;nderlerinin gaybet hakkındaki buyrukları.</p>\n\n<p>\n	5- İmam Mehdi&#39;nin (a.s) huzuruna &ccedil;ıkan kimseler.</p>\n\n<p>\n	6- Zuhur belirtilerini a&ccedil;ıklayan hadisler.</p>\n\n<p>\n	7- Hz. Mehdi&#39;nin (a.s) tevkiileri, emirleri ve ...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- el-İrşad fi Marifet-i Hucec-illah-i ala-l İbad:</strong> Şeyh Mufid diye meşhur olan Muhammed b. Muhammed b. Nu&#39;man-i Ukberi&#39;nin eseridir. Şeyh Mufid hicretin d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılında yaşamış olup Şia fakihlerinin ileri gelenlerindendir. hk. 336 yılında &quot;Ukbera&quot; k&ouml;y&uuml;nde d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	Babası ilim edinmesi i&ccedil;in onu Bağdad&#39;a g&ouml;t&uuml;rm&uuml;şt&uuml;r. O bir m&uuml;ddet sonra Şeyh Seduk, Muhammed b. C&uuml;neyd İskafi, Ebu Ali Savli, Ebu Galib Razi, İbn-i Kavleveyh-i Kumm&icirc; ve... gibi b&uuml;y&uuml;k alimlerin huzuruna vararak onlardan yararlanmış ve &uuml;st&uuml;n zekasıyla &ccedil;ok kısa bir zamanda ilimde y&uuml;ce makamlara ulaşmıştır.</p>\n\n<p>\n	Şeyh Mufid hk. 413 yılında Bağdad&#39;da vefat etmiştir. Onun değerli eserlerinin başında el-İrşad fi Marifet-i Hucec-i ala-l İbad kitabı yer almaktadır. Bu eser Şia mektebinin imamlarının hayatını &ccedil;eşitli a&ccedil;ılardan ele almış olan &ccedil;ok değerli bir macmuadır.</p>\n\n<p>\n	Bu kitap iki b&ouml;l&uuml;mden oluşmuştur. Birinci b&ouml;l&uuml;m&uuml; İmam Ali&#39;ye (a.s) ve ikinci b&ouml;l&uuml;m&uuml; ise diğer imamlara aittir.</p>\n\n<p>\n	Kitabın son b&ouml;l&uuml;m&uuml; (s.339&#39;dan sonuna kadar) İmam Mehdi (a.s) hakkındadır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde, İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi ve doğumu beyan edildikten sonra masum imamın varlığına akl&icirc; deliller getirmiş ve daha sonra Resulullah&#39;tan (s.a.a) ve masum imamlardan İmam Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve kıyamı hakkında şii ve sunni tarafından kabul edilen hadisler getirmiştir. Daha sonra yazar Kur&#39;an ayetlerinden ve din &ouml;nderlerinin rivayetlerinden yararlanarak Hz. Mehdi&#39;nin (a.s) &ouml;zelliklerini sayıyor ve Resulullah&#39;ın (s.a.a), İmam Mehdi&#39;nin (a.s) ahir-u zamanda zuhur edeceğine m&uuml;jdelediğini hatırlatıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- el-Fusul-ul Aşeret-i fil Gaybet:</strong> Şeyh Mufid&#39;in eseridir. Şeyh Mufid bu eserinin başlangıcında ş&ouml;yle diyor: &quot;Diğer eserlerimde imametin farz oluşu, imamın masumluğu, imamın &ouml;zellikleri, masum imamların imametlerinin delilleri, muhaliflerin iddialarına eleştiri, gaybete &ccedil;ekilmenin felsefesi ... gibi meselelere değindim. Bu eserimde ise İmam Mehdi (a.s) hakkında on soruya cevap veriyorum.&quot;</p>\n\n<p>\n	Şeyh Mufid bu eserinin değer ve &ouml;nemi hakkında ş&ouml;yle diyor: &quot;Bu eserimde b&uuml;t&uuml;n akıl sahiplerinin ihtiya&ccedil; duyduğu konulara &ccedil;ok sade bir şekilde yer verilmiştir.&quot;</p>\n\n<p>\n	Şeyh Mufid, bu kitabın i&ccedil;eriğini bilen bir kimsenin kendisinin diğer eserlerine ihtiya&ccedil; duymayacağını iddia etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- Risalet-un Saniye fil Gabet:</strong> Şeyh Mufid&#39;in eseridir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Kifayet-ul Eser:</strong> Ebil Kasım Al b. Muhammed b. Ali-el Hazzazi el-Kumm&icirc; er-Raz&icirc;&#39;nin eseridir. Şeyh Seduk&#39;un &ouml;ğrencilerinden olan bu nefis eserin yazarı hicretin d&ouml;rd&uuml;nc&uuml; y&uuml;zyılının ortalarının alimlerinden olup İran&#39;ın Kum kentinde d&uuml;nyaya g&ouml;zlerini a&ccedil;mış ve Rey şehrinde yaşamıştır.</p>\n\n<p>\n	Yazarın bu değerli eseri kendi konusunda bu şekilde yazılmış olan ilk kitaptır. Ondan sonra bir &ccedil;ok yazarlar onu &ouml;rnek almışlardır.</p>\n\n<p>\n	Yazar bir &ccedil;ok zahmete katlanarak getirmiş olduğu takdire değer yeniliğiyle Hz. Ali (a.s), Abdullah b. Abbas, Abdullah b. Mesud, İbn-i Said-i Hudri, Ebuzer-i Gıfri, Selman-i Farsi, Hz. Fatıma (s.a), &Uuml;mm-&uuml; Seleme ve Aişe gibi sahabilerin Resulullah&#39;tan duyarak naklettikleri Ehl-i Beyt imamlarının imametine delalet eden hadisleri kaydetmiştir.</p>\n\n<p>\n	Daha sonra &ouml;zel bir d&uuml;zenle Ehl-i Beyt imamlarının her birinin bir &ouml;nceki imamın sarih nassıyla tayini hakkındaki rivayetleri nakletmiş ve onları Ehl-i Beyt imamlarının (a.s) ve &ouml;zellikle İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) imameti i&ccedil;in sağlam deliller bilmiştir. Dolayısıyla h&uuml;ccetin herkese tamamlanmış olduğunu ileri s&uuml;r&uuml;yor.</p>\n\n<p>\n	Ayrıca, kitabın son b&ouml;l&uuml;m&uuml;n&uuml; İmam Mehdi ve şiilerin onikinci &ouml;nderinin imameti hakkında İmam Hasan Askeri&#39;den (a.s) nakledilen rivayetlere ayırmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>6- el-Muknia fil Gaybet:</strong> Seyyid Murtaza alem-il Huda&#39;nın eseridir. Seyyid Murtaza hk. d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılın alim ve dahilerinden olup hk. 355 yılında Bağdad şehrinde d&uuml;nyaya gelmiştir. Daha &ccedil;ocuk yaşta ilim edinmeye başlamış ve gen&ccedil; yaşlarda bir &ccedil;ok ilimde s&ouml;z sahibi olmuştur. O, Şeyh Mufid&#39;in en se&ccedil;kin &ouml;ğrencilerindendir.</p>\n\n<p>\n	Seyyid Murtaza, Şeyh Mufid dışında Harun b. Musa Telukberi, H&uuml;seyin b. Babeveyh-i Kumm&icirc;, İbn-i Nebateh, Ebu Abdullah Muhammed b. İmran-i Merzbani-i Horasan, Ahmed b. Sehl-i Dibaci Ahmed b. Said-i Kuf&icirc;... gibi b&uuml;y&uuml;k alimlerden yararlanmıştır.</p>\n\n<p>\n	Sonunda bir &ccedil;ok &ouml;ğrenciler yetiştirip, Şia ve İslam alemine değerli hizmetler verip ve kendisinden geriye bir &ccedil;ok eserler bıraktıktan sonra 81 yaşında vefat etti.</p>\n\n<p>\n	Gaybet konusundaki el-Muknia adlı kitabı onun değerli eserleri arasında yer almaktadır. Bu eseri hacmi k&uuml;&ccedil;&uuml;k olmasına rağmen en sağlam kaynaklardandır.</p>\n\n<p>\n	İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) gaybeti hakkında bahsetmek şiiler i&ccedil;in &ccedil;ok zordur.</p>\n\n<p>\n	Yazar muhaliflerin iddialarını reddetikten sonra ş&ouml;yle diyor: &quot;Gaybet meselesine usul-i yapısı a&ccedil;ısından bakmak gerekir. &Ccedil;&uuml;nk&uuml; İmam-ı Zaman&#39;ın (a.s) gaybet meselesi bir takım temel ilkelerin c&uuml;ziyatıdır. Bu temel ilkeler delille kanıtlandıktan sonra gaybet hakkında bahsetmek de kolaylaşacak ve en a&ccedil;ık bahislerden biri sayılacaktır. Aksi durumda bu temel ilkeler incelenmeden &ouml;nce bu alanda konuşmanın hi&ccedil; bir temeli olmayacaktır.&quot;</p>\n\n<p>\n	Daha sonra bu alanda bahsedilmesi gereken temel ilkeleri akl&icirc; ve nakl&icirc; delillere dayanarak şu şekilde ispatlamaktadır:</p>\n\n<p>\n	İmamet ilkesi.</p>\n\n<p>\n	Masumiyet ilkesi.</p>\n\n<p>\n	İmametin gerekliliği ilkesi.</p>\n\n<p>\n	Masumiyetin gerekliliği ilkesi.</p>\n\n<p>\n	Seyyid Murtaza bu ilkeleri ispatladıktan sonra Keysaniye, Navusiyye, Vakifiyye ... gibi &ccedil;eşitli fırkaların mensupları tarafından y&ouml;neltilen ş&uuml;pheleri cevaplandırmış ve onların iddialarını &ccedil;&uuml;r&uuml;tm&uuml;şt&uuml;r. Seyyid Murtaza gaybetle ilgili bahislere akl&icirc; burhanla girmiş ve konuları beyan ederken bunun yanında da bazı ş&uuml;phelere cevap vermiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>7- el-Burhan ala Sıhhet-i Tevl-i Omr-il İmam Sahib-iz Zaman (a.s):</strong> Muhammed el-Kiracak&icirc; Trablos&icirc;&#39;nin eseridir. Yazar Şia&#39;nı ileri gelen alimlerindendir. O, edebiyat, fıkıh, hadis ve ... bilimleri edinmek i&ccedil;in İslam beldelerine bir &ccedil;ok seferler yapmış Şeyh Mufid gibi b&uuml;y&uuml;k alimlerden ilim edinmiştir.</p>\n\n<p>\n	Yafii, onun ilm&icirc; şahsiyeti hakkında ş&ouml;yle yazar: &quot;Ebul Feth-i Kera&ccedil;eki Haymi, şiilerin &ouml;nde geleni nahiv ve l&uuml;gat dalında yazıları olan, m&uuml;neccim, tabib, m&uuml;tekellim ve Seyyid Murtaza&#39;nın ashabının ileri gelenlerindendir.</p>\n\n<p>\n	O bir &ouml;m&uuml;r boyu geniş &ccedil;aplı ilmi &ccedil;alışmada bulunarak İslam &uuml;mmetini ilm&icirc; a&ccedil;ıdan faydanandırıp Şia alemini savunduktan sonra hk. 449 yılında vefat etti.</p>\n\n<p>\n	Onun fıkıh, hadis, usul-ud din, n&uuml;cum, astronomi, nesep bilimle ilgili bir &ccedil;ok eserleri vardır. Kenz-ul Fevaid onun değerli eserlerinden biridir.</p>\n\n<p>\n	Yazar, Kenz-ul Fevaid&#39;in ikinci cildinde &quot;el-Burhan ala sıhhet-i tevl-i &Ouml;mr-il İmam Sahib-iz Zeman&quot; adında bir risalesi vardır. Yazar bu eserinde muhaliflerin İmam-ı Zaman&#39;ın uzun &ouml;m&uuml;rl&uuml; oluşunu inkar etmeleri hakkında ş&ouml;yle der:</p>\n\n<p>\n	&quot;İmam-ı asr&#39;ın gaybete &ccedil;ekildiğini kabul etmeyenler İmam Mehdi&#39;nin (a.s) uzun &ouml;m&uuml;rl&uuml; oluşu konusunu halledemedikleri i&ccedil;in İmam-ı Zaman&#39;ın varlığını inkar etmiş ve o hazretin &ouml;mr&uuml;n&uuml;n uzun oluşunu Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml;n batıl oluşunun delili bilmişlerdir.&quot;</p>\n\n<p>\n	Yazar onların bu ş&uuml;phelerine cevap verirken İmam-ı Zaman&#39;ın varlığını kabul etmeyenleri bir ka&ccedil; gruba ayırıyor ve daha sonra filozoflar, m&uuml;neccimler, tabipler ve adetlerin taraftarlarını insanların &ouml;m&uuml;rlerinin uzun oluşu hakkındaki g&ouml;r&uuml;şlerine değinmiş ve sonra da herkesin kabul ettiği din&icirc; inan&ccedil;lar, ayn&icirc; ve tarih&icirc; tanıklara dayanarak soruları cevaplandırmış ve konunun ispatı i&ccedil;in Hz. Hızır gibi uzun &ouml;m&uuml;rl&uuml; olup hen&uuml;z yaşamakta olan kimseleri &ouml;rnek olarak getirmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>8- Kitab-ul Gaybe:</strong> Şeyh-ut Taife Ebi Cafer Muhammed b. Hasan-it Tusu&#39;nin eseridir. Şeyh Tusi İslam alimlerinin en ileri gelenlerindendir. O, hk. 385 yılında Tus şehrinde d&uuml;nyaya gelmiş ve orada zamanının &uuml;stadlarından ilk &ouml;ğrenimini, fıkıh, usul, hadis ilimlerini almıştır. Hk. 408 yılında Irak&#39;a hicret ederek Bağdad&#39;da yaklaşık beş yıl şiilerin ileri gelenlerinden olan Şeyh Mufid&#39;den ve bazı diğer &uuml;stadlardan yararlanmıştır.</p>\n\n<p>\n	Şeyh Tus&icirc; kapsamlı bir bilgin olup kendi zamanında yaygın olan ilimleri kavramış, İslam k&uuml;lt&uuml;r&uuml;n&uuml;n &ccedil;eşitli boyutlarında kalem sahibi olup kendisinden geriye değerli eserler bırakmıştır. Akaid alanında, &ouml;zellikle mehdilik ve İmam-ı Zaman&#39;ın gaybeti konusunda ikinci ve d&ouml;rd&uuml;nc&uuml; cildinde tafsilatlı olarak İmam Mehdi (a.s) hakkında bahsetmiş olduğu Seyyid Murtaza&#39;nın Talhis-uş Şafii kitabı dışında İmam-ı Zaman&#39;ın gaybeti hususunda &quot;el-Gaybe&quot; adında m&uuml;stakil bir kitap yazmıştır.</p>\n\n<p>\n	Bu kitap, Şeyh Tus&icirc;&#39;nin eşine az rastlanan yenilik ve kapsamlı oluşunu g&ouml;stermektedir. Şeyh Tus&icirc; bu eserde gaybet meselesinin b&uuml;t&uuml;n boyutlarına dakik ve ayrıntılı bir şekilde değinmiş, muhaliflerin eleştirilerine kitap, s&uuml;nnet ve akli delillerle cevap vermiş ve Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml; dakik istidlallerle ortaya koymuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>9- E&#39;lam-ul Vera bi E&#39;lam-ul Mehdi:</strong> Emin-ul İslam, Ebi Ali Fazl b. Hasan-i Tus&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Emin-ul İslam Tebersi, hk. beşinci ve altıncı y&uuml;zyılın meşhur alim, m&uuml;&ccedil;tehid ve m&uuml;fessirlerindendir.</p>\n\n<p>\n	O, b&uuml;y&uuml;k ihtimalle 468 yılında veya 469 yılında d&uuml;nyaya gelmiş ve gen&ccedil;liğini İran&#39;ın Meşhed şehrinde ilim edinmekle ge&ccedil;irmiş ve arap edebiyatı, hadis, fıkıh, usul, tefsir ve... gibi yaygın ilim dallarında geniş bilgiler elde etmiş, bu bilimlerde g&ouml;r&uuml;ş sahibi olmuştur. O, daha sonra Hk. 523 yılında İran&#39;ın Sebzivar şehrine gitmiş ve hayatının sonuna kadar yaşamış ve İslam k&uuml;lt&uuml;r&uuml;n&uuml; yaymıştır.</p>\n\n<p>\n	Merhum Tebersi, yıllarca tahkik, telif, tedris, &ouml;ğrenci yetiştirme ve... gibi &ccedil;alışmalardan sonra hk. 548 yılında Sebzivar şehrinde vefat etmiştir.</p>\n\n<p>\n	Tebersi, kendisinden geriye bir&ccedil;ok eserler bırakmıştır. &quot;E&#39;lam-ul Vera bi E&#39;lam-il Mehdi&quot; adlı kitabı onun değerli eserlerinden biridir. O, bu eserinde geniş ve derin bir araştırmayla Ehl-i Beyt imamlarının (a.s) hayatlarının &ccedil;eşitli boyutlarını ortaya koymuş ve konuları beyan ederken akl&icirc; ve nakl&icirc; istidlal metodunundan &ccedil;ok dakik ve alimane bir şekilde yararlanmış, getirmiş olduğu kendine has yenilikle meseleleri ispatlamıştır.</p>\n\n<p>\n	Yazar, bu kitabı d&ouml;rt temel b&ouml;l&uuml;mde ele almış ve d&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; Ehl-i Beyt imamlarının (a.s), &ouml;zellikle Hz. Mehdi&#39;nin (a.s) imametine has kılmıştır. Yazar, Hz. Mehdi (a.s) hakkında &ouml;zellikle şu konuları &ouml;nemle vurgulamaktadır:</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi, doğumu, değerli annesi, k&uuml;&ccedil;&uuml;k yaşta o hazreti g&ouml;renler, akl&icirc; delillerle İmam-ı Zaman&#39;ın imanetinin isbatı, gaybetin niteliği, gaybetin delilleri, Hz. Mehdi&#39;nin (a.s) bazı tevkiileri, o hazreti g&ouml;rmeye muvaffak olanların isimleri, Hz. Mehdi&#39;nin (a.s) kıyamının belirtileri, zuhur g&uuml;nleri, h&uuml;kumet şekli, o hazretin &ouml;zellikleri ve...</p>\n\n<p>\n	Yazar, eserinin sonunda da eleştirileri cevaplıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>10- Keşf-ul Gumme fi Marifet-il Eimme:</strong> Ebul Hasan Ali b. İsa b. Ebi-l Feth-i İrbili&#39;nin eseridir. İrbili, hk. yedinci y&uuml;zyılın şii edebiyat&ccedil;ılarındandır. O, Irak&#39;ın kuzeyindeki İrbil şehrinde d&uuml;nyaya gelmiş ve Moğolların saldırısında oradan Musul&#39;a g&ouml;&ccedil; etmiş, bir m&uuml;ddet sonra tekrar İrbil&#39;e d&ouml;nm&uuml;şt&uuml;r. Onun hayatını kaleme alan kaynaklardan anlaşıldığı &uuml;zere o İbn-i Selaya d&ouml;neminde kompozisyon divanının sorumluluğunu &uuml;stenmiştir. Hk. 660 yılında Bağdad&#39;a giderek Alauddin tarafından Bağdad&#39;ın kompozisyon divanının sorumluluğunu kabul etmiş ve hk. 693 yılında orada vefat etmiştir.</p>\n\n<p>\n	O, başta Keş-ul Gumme fi Marifet-il Eimme olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır. O, bu değerli eserinde Şia ve Ehl-i S&uuml;nnet&#39;in muteber kaynaklarından Resulullah&#39;ın (s.a.a), Hz. Zehra&#39;nın (s.a) ve Ehl-i Beyt imamlarının (a.s) hayatı, fazilet ve menakıbleri, mucize ve kerametleri hakkındaki rivayetleri bir araya toplamıştır.</p>\n\n<p>\n	Yazar kitabının son b&ouml;l&uuml;m&uuml;n&uuml;n &uuml;&ccedil;&uuml;nc&uuml; kısmını Hz. Mehdi&#39;ye (a.s) ayırmış ve şu konuları a&ccedil;ıklamıştır:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum yeri ve tarihi, soy silsilesi, babası, ammesi, ismi, k&uuml;nyesi ve lakabı.</p>\n\n<p>\n	Ayrıca Ebu Davud Tirmizi yoluyla Ebu Said-i Hudri ve diğerleri aracılığıyla sahih olarak Hz. Mehdi (a.s) hakkında Resulullah&#39;tan (s.a.a) nakledilen hadisleri bir araya toplamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>11- el-Muheccet-u fi ma Nezele fil Kaim-il H&uuml;ccet (a.s):</strong> Seyyid Haşim Behrani&#39;nin eseridir. Behran&icirc; fakih, m&uuml;fessri, muhaddis ve rical ilminde g&ouml;r&uuml;ş sahibi bir alimdi.</p>\n\n<p>\n	Şeyh Yusuf Behran&icirc; onun şahsiyati hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;...Seyyid Behrani faziletli, muhaddis, etraflı ve hadis dalında araştırmacı bir bilgindi. Bu alanda Allame Meclisi (r.a) dışında hi&ccedil; kimse ondan &ouml;nce ge&ccedil;miş değildir. Kaleme almış olduğu bir &ccedil;ok eseri onun bilin&ccedil; ve araştırmasını g&ouml;stermektedir.&quot;</p>\n\n<p>\n	Behrani başta &quot;el-Muheccet fima Nezele fil K&acirc;im-il H&uuml;ccet&quot; olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır.</p>\n\n<p>\n	Bu eserin bahis konusu rivayetlerde Hz. Mehdi&#39;ye (a.s) tefsir edilen ayetlerdir. Bu ayetlerin sayısı 120 ulaşmakta olup Bakara suresinden başlayarak Asır suresinde son bulmaktadır. Kitabın konuları Kur&#39;an-ı Kerim&#39;in surelerinin sırasına g&ouml;re d&uuml;zenlenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- A&#39;yan-uş Şia:</strong> Muhsin Emin&#39;in eseridir. Seyyid Muhsin Emin Amil&icirc; hk. 1283 yılında Cebe-i Amil&#39;in Şakra kasabasında d&uuml;nyaya gelmiş ilk eğitimini orada bitirmiş ve y&uuml;ksek eğitim almak i&ccedil;in Irak&#39;a hicret ederek Necef-ul Eşref&#39;te ikamet etmiştir. Orada Necef ilmiye havasının ileri gelenlerinden yararlanarak y&uuml;ce i&ccedil;tihad makamına erişmiştir. Daha sonra Dimeşk&#39;e giderek orada ikamet etmiş ve şiilerin taklit mercii g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	O, geriye bir &ccedil;ok değerli eser bırakmıştır. A&#39;yan-uş Şia kitabı onun &ouml;nemli eserlerindendir.</p>\n\n<p>\n	Muhsin Emin, ger&ccedil;ekte din &ouml;nderlerinin, ilim, edebiyat ve k&uuml;lt&uuml;r ricalletinin Dairet-ul Maarifi olan bu b&uuml;y&uuml;k eserinde Hz. Mehdi (a.s) hakkında geniş&ccedil;e bahsetmiş kitabının 150 sayfasından fazlasını o hazrete ayırmıştır.</p>\n\n<p>\n	Muhsin Emin konuları anlatırken daha fazla bilginlerin g&ouml;r&uuml;şlerini nakletme metodundan yararlanmıştır. Her konuda asıl konuya girmeden &ouml;nce bir &ouml;ns&ouml;z yazış, daha sonra asıl konuları beyan etmiştir. O, bu kitabında Hz. Mehdi (a.s) hakkında şu konuları işlemiştir:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum tarihi, kişilisel &ouml;zellikleri, gaybete &ccedil;ekilişi, sefirleri, imameti, o hazretin halk arasında oluşu ama g&ouml;zlere g&ouml;r&uuml;nmemesi, o hazretin zuhuru hakkında Ehl-i S&uuml;nnet&#39;ten nakledilen hadisler, şiilerin imamet, gaybet vs. gibi isbatında yararlandıkları bazı konular...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- el-Mehdi: </strong>Seyydi Sadruddin Sadr&#39;ın eseridir. Seyydi Sadruddin Sadr Şia&#39;nın ileri gelenlerinden olup hk. 1299 yılında Irak&#39;ın Kazimeyn şehrinde d&uuml;nyaya gelmiş, babasının elinde terbiye edilmiş, ilk eğitimini Irak&#39;ın Samırra ve Kerbela şahrinde Şeyh Hasan Kerbelai, Ziyauddin Iraki gibi b&uuml;y&uuml;k almlerden almıştır.</p>\n\n<p>\n	Seyydi Sadruddin&#39;in başta &quot;el-Mehdi&quot; kitabı olmak &uuml;zere bir &ccedil;ok eseri vardır.</p>\n\n<p>\n	Bu kitabın sekiz b&ouml;l&uuml;mden oluşan konuları şunlardan ibarettir:</p>\n\n<p>\n	1. B&ouml;l&uuml;m: Kur&#39;an-ı Kerim&#39;de, Resulullah&#39;ın (s.a.a) s&uuml;nnetinde, Hz. Ali&#39;nin (a.s) buyruklarında ve din b&uuml;y&uuml;klerinin s&ouml;zlerinde nazım, nesir şeklinde Hz. Mehdi&#39;nin (a.s) zuhurunu hakkında verilen m&uuml;jdeler.</p>\n\n<p>\n	2. B&ouml;l&uuml;m: Beklenilen Mehdi (a.s) arap olup, Resulullah&#39;ın (s.a.a.) &uuml;mmetinden, onun Ehli Beyt&#39;inden olacaktır. Bununla alanda bir&ccedil;ok delil vardır.</p>\n\n<p>\n	3. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zahiri ve batini &ouml;zellikleri, faziletleri, bilgisi, h&uuml;k&uuml;mleri, biatı, h&uuml;kumeti, ıslahatı ve...</p>\n\n<p>\n	4. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) Allah Teala katında makam ve mevkisi...</p>\n\n<p>\n	5. B&ouml;l&uuml;m: Doğumu, ismi, lakabı, k&uuml;nyesi, babası ve annesinin ismi, &ouml;mr&uuml;n&uuml;n uzun oluşu ve...</p>\n\n<p>\n	6. B&ouml;l&uuml;m: Gaybetin niteliği, gaybete &ccedil;ekildiği yer, gaybete &ccedil;ekilmesinin nedeni, gaybet d&ouml;neminde insanların o hazretten nasıl yararlanacağı...</p>\n\n<p>\n	7. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zuhurunun g&ouml;ky&uuml;z&uuml; ve yery&uuml;z&uuml;ndek belirtileri, d&uuml;nyanın gelen durumu, S&uuml;fyan&icirc;&#39;nin hurucu ...</p>\n\n<p>\n	8. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) kıyamını beklemenin fazileti, zuhur zamanını belirtmenin nehyedilmiş olması, zuhur edeceği yer, bi&#39;at, o hazretin ashabının sayısı...</p>\n\n<p>\n	Kitabın sonunda da yazarın kendilerinden naklettiği kitapların fihristi kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>13- es-Sahifet-ul Hadiye vet-Tuhfet-ul Mehdiyye:</strong> H. 1345&#39;de vefat eden İbrahim b. Muhsin Kaşani&#39;nin eseridir. Hk. 1318 yılında Tahran&#39;da taş basımı us&ucirc;l&uuml;yle basılmış olup 262 sayfa cep boyu.</p>\n\n<p>\n	Bu kitap İmam Mehdi&#39;nin (a.s) tevkiileri, o hazretten nakledilen dua ve ziyaretleri kapsamına almaktadır. Haşiyesinde yazarın Muntahab-ul Hutum adlı eseriyle basılmıştır.</p>\n\n<p>\n	Kum Ofset basımında konuların fihristi eklenmiş, Beyrut basımında ise haşiyedeki Muntahab-ul Hutum kitabı kaldırılarak kitabın baş kısmına Seyyid Muhammed H&uuml;seyin&#39;in &ouml;ns&ouml;z&uuml; eklenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>14- Zahiret-ul Gaybet ve Devas Sefaret:</strong> Muhsin &Acirc;l-i Usfur&#39;un eseridir. Birinci basımı h. 1412 yılında Bahreyn&#39;de yapılmış, Kum kentindeki İsmailiyan basım evi ise 544 sayfa b&uuml;y&uuml;k boy olarak basmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, sefirleri, ricatı, sapık fırkalar, mehdilik iddiasında bulunanlar, hatemiyet, mucizeler, mucizeyle sihir ve cadının farkını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>15- el-Abgariyy-il Hisan fi Ehval-i Mevlana Sahib-iz Zaman (1. cilt):</strong> H.1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. Tarihsiz olarak 443 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu kitap Ehl-i Beyt&#39;in fazliletlerinin sırrı hakkında yazılmış olan &quot;Envar-ul Mevahib&quot; kitabının beşinci b&ouml;l&uuml;m&uuml;d&uuml;r. Bu kitab ş&uuml; &uuml;&ccedil; b&ouml;l&uuml;mden oluşmuştur:</p>\n\n<p>\n	1- er-Refref-ul Ehzar: Kur&#39;an, hadisler ve ilahi kitaplarda Hz. Mehdi&#39;nin (a.s) m&uuml;jdelenmesiyle ilgilidir.</p>\n\n<p>\n	2- el-Misk-ul Ezfer: Hz. Mehdi&#39;nin (a.s) doğumu ve mucizeleri hakkındadır .</p>\n\n<p>\n	3- es-Subh-ul Esfer: Hz. Mehdi&#39;nin (a.s) mehdiliğinin isbatında, o hazretin uzun &ouml;m&uuml;rl&uuml; oluşu ve konuyla ilgili diğer meseleler hakkındadır.</p>\n\n<p>\n	Nevaib-ud Duhur kitabının yazarı Mircihani bu kitaba bir takriz yazarak onu &ccedil;ok &ouml;vm&uuml;ş, ge&ccedil;mişte b&ouml;yle bir kitabın yazılmadığını, gelecekte de b&ouml;yle gir şeyin ger&ccedil;ekleşmeyeceğini s&ouml;ylemiştir.</p>\n\n<p>\n	Bu kitabın ilk basımı h. 1363&#39;ten 1365&#39;e kadarki yıllarda yapılmış ve sonraki baskılar ise onun &uuml;zerinden ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>16- el-İbkariyy-ul Hisan fi Ehval-i Mevlana Sahib-iz Zaman (2. cilt):</strong> H. 1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. 428 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu cilt iki b&ouml;l&uuml;mden oluşmaktadır:</p>\n\n<p>\n	1- el-Yekavit-il Ahmar, fimen real h&uuml;ccet-el muntazar: Bir yolla Hz. Mehdi&#39;yi (a.s) g&ouml;rmeye muvaffak olan binin &uuml;zerindeki kişinin başından ge&ccedil;enleri i&ccedil;ermektedir.</p>\n\n<p>\n	2- en-Necm-ul Ezher, fi Alaim-i Zuhur-il H&uuml;ccet-il Muntazar: Geniş bir şekilde zuhur belirtilerinden bahsetmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>17- Avalim-ul Ulum-i vel Mearif-i vel Ehval (15. cilt):</strong> 12. y&uuml;zyılda yaşamış olan Şeyh Abdullah Behrani&#39;nin eseridir. Birinci baskısı Kum kentinde h. 1408&#39;de Medreset-ul İmam Mehdi tarafından 400 sayfa b&uuml;y&uuml;k boy olarak yapılmıştır.</p>\n\n<p>\n	Yazar Allame Meclisi&#39;nin &ouml;ğrencilerinden olup Bıhar-ul Envar&#39;ı farklı bir şekilde b&ouml;l&uuml;mlere ayırmış ve d&uuml;zenlemiştir.</p>\n\n<p>\n	Bu kitabın onbeşinci cildin &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; oniki imam ve onların sonuncusunun yine onların K&acirc;im&#39;i olduğu hakkında kaydedilen nasları kapsamına almaktadır.</p>\n\n<p>\n	Bu cilt &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının birinci cildi sayılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>18- Evalim-ul Ulum-i vel Mearif (26. cilt):</strong> 12. y&uuml;zyıllarda yaşamış olan Şeyh Abdullah Behraninin eseridir. Evalim kitabı tedrici olarak basılmaktadır. Hz. Mehdi (a.s) ile ilgili olan 26. cildi şmdi baskıdadır. Bu kitabın bir n&uuml;shası 354 sayılı ve 118 yaprakta Ayetullah Maraşi&#39;nin k&uuml;t&uuml;phanesinde mevcuttur. Bu cilt h. 1150 yılında yazılmıştır.</p>\n\n<p>\n	Kitabın bu cildi &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının ikinci cildidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>19- el-Gaybet:</strong> İbn-i Ebi Zeyneb diye meşhur olan Ebu Abdullah Muhammed b. İbrahim b. Cafer-i Nu&#39;man&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Gaybet-i Numan&icirc; 1000 yıl &ouml;nce Hz. Mehdi (a.s) hakkında yazılmış olup asırlar boyu b&uuml;t&uuml;n ileri gelenlerin ilgisini &ccedil;eken en sağlam tarih&icirc; kitaptır.</p>\n\n<p>\n	Nu&#39;man&icirc; bu kitapta g&uuml;venilir ravilerden, g&uuml;&ccedil;l&uuml; senetlerle 500 muteber hadis toplamış ve h. 342 yılında onun telifine başlamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>20- el-Gaybe:</strong> H. 413 yılında vefat eden Şeyh Mufid, Muhammed b. Muhammed b. Nu&#39;man&#39;ın eseridir.</p>\n\n<p>\n	Hz. Mehdi&#39;nin gaybeti hakkında Şeyh Mufid&#39;den bir &ccedil;ok risaleler geriye kalmıştır. Onun bu eserleri abşlıca şunlardan ibarettir:</p>\n\n<p>\n	1- el-Cevabat fi Huruc-il Mehdi (a.s).</p>\n\n<p>\n	2- Cevabat-u Meyafarikin fil Gaybet.</p>\n\n<p>\n	3- Hz. Mehdi&#39;nin (a.s) gaybeti hakkında on eleştiri ve cevapları.</p>\n\n<p>\n	4- er-Risalet-ul Ula fil Gaybet.</p>\n\n<p>\n	5- er-Risalet-us Saniye..es-Salise... er-Rabie.</p>\n\n<p>\n	6- Risalet-ul fil Gaybet.</p>\n\n<p>\n	7- el-Fusul-ul Aşere fil Gaybet.</p>\n\n<p>\n	8- Muhtasarun fil Gaybet.</p>\n\n<p>\n	9- en-Nakz-u alat-Talha fil Gaybet.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>21- el-Muhaccet-u fima Nezele fil K&acirc;im-il H&uuml;ccet:</strong> H. 1107&#39;de vefat eden Seyyid Haşim Behrani&#39;nin eseridir. H. 1403 yılında M&uuml;esseset-ul Vefa tarafından b&uuml;y&uuml;k boyda Beyrut&#39;ta basılmıştır. Yazar bu kitapta hadislerde Hz. Mehdi&#39;nin (a.s) zuhur ve kıyamına tefsir edilen Kur&#39;an-ı Kerim&#39;in 120 ayeti, Bakara suresinden Nas suresine kadar ayet sıralarına g&ouml;re getirmiş ve kitabı inceleyen Seyyid Muhammed Munir Milani kitabın sonuna izah olarak 12 ayet eklemiştir.</p>\n\n<p>\n	Bu kitabın fars&ccedil;a terc&uuml;mesinin ismi &quot;Sima-i Hazret-i Mehdi Der Kur&#39;an&quot;dır.</p>\n\n<p>\n	Yazarın Hz. Mehdi (a.s) hakkında &quot;Tabsiret-ul Ula&quot; ve &quot;Mevlud-ul K&acirc;im&quot; isimlerinde iki kitabı daha vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>22- el-Muhtar min Kelimat-il İmam-il Mehdi (1. cilt):</strong> G&uuml;n&uuml;m&uuml;z alimlerinden Şeyh Muhammed Garevi&#39;nin eseridir. Birinci basımı h. 1414 yılında Kum&#39;da 660 b&uuml;y&uuml;k boy sayfada yapılmıştır.</p>\n\n<p>\n	&nbsp;Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 194&#39;&uuml;n&uuml; şerhiyle bilikte kapsamına almaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>23- el-Muhtar min Kelimat-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1414&#39;de Kum kentinde 631 sayfada yapılmıştır. Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 190&#39;ını ve şerhini i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>24- el-Muhtar min Kelimat-il İmam-il Mehdi (3. cilt): </strong>Birinci baskısı h. 1414&#39;de Kum kentinde yapılmış olup 672 sayfadır. Bu kitap Alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) 144 buyruğunu ve şerhini i&ccedil;ermektedir. Yazar bu kitapta Hz. Mehdi&#39;nin (a.s) buyruklarından 500&#39;&uuml;n&uuml; se&ccedil;miş alfebetik sıraya g&ouml;re &uuml;&ccedil; ciltte şerh ve a&ccedil;ıklamasıyla birlikte sunmuştur. &Uuml;&ccedil;&uuml;nc&uuml; ciltte şahsiyetler, mekanlar, kabileler, ayetler, hadisler, konular fihristi vs. &ccedil;ıkarmıştır. Bu kitapta Hz. Mehdi&#39;nin (a.s) toplam 58 tevkii 18 mektubu ve par&ccedil;alara ayrılmış 500 buyruğu i&ccedil;erisinde alfebetik sıraya g&ouml;re sıralanmış 43 vecizesi mevcuttur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; cildin sonunda yazarın değerli eserlerinden 34&#39;&uuml; kaydedilmiştir.</p>\n\n<p>\n	Yazar Kum ilmiye havzasında ikamet etmektedir ve ilim, takva ve &ccedil;aba a&ccedil;ısından g&uuml;n&uuml;m&uuml;z&uuml;n dahilerinden biri sayılmaktadır.</p>\n\n<p>\n	O, h. 1345 yılında Necef-ul Eşref&#39;te d&uuml;nyaya gelmiş ve Şeyh Sedra Badkubei, Mirza Ahmed Ehri, Şeyh M&uuml;&ccedil;teba Lenkerani, Şehy H&uuml;seyin Hill&icirc;, Seyyid Abdulhadi Şirazi, Seyyid Muhsin Hekim, Seyyid Ebulkasım Ho&icirc;, Seyyid Ali Behişt&icirc; gibi b&uuml;y&uuml;k alimlerden yararlanmış ve y&uuml;ce ilim derecelerine ulaşmıştır. O, h. 1396 yılından itibaren Kum kentine yerleşmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>25- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (1. cilt):</strong> Yazarlardan bir grubu telif etmiştir. Birinci baskısı h. 1411 yılında Kum&#39;daki Maarif-u İslam&icirc; m&uuml;essesesi tarafından 594 sayfada basılmıştır. Bu kitabın birinci cildi Resulullah (s.a.a) tarafından Hz. Mehdi (a.s) hakkında nakledilen hadislere aittir. Kitabın bu cildinde şii ve s&uuml;nni kaynaklarından Hz. İmam Mehdi (a.s), zuhurunun belirtileri, adil h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın inişi, Hz. Mehdi&#39;nin (a.s) ashabı ve ilgili diğer mesemeler hakkında toplam381 hadis vardır.</p>\n\n<p>\n	Bu kitap Hacı Şeyh Ali Kurani&#39;nin denetimi altında yazarlardan bir grubu tafarından hazırlanmış ve derlenmesinde zahmeti ge&ccedil;en d&ouml;rt kişinin ismi birinci cildin &ouml;ns&ouml;z&uuml;nde kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>26- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 539 sayfada yapılmıştır. Bu kitabın ikinci cildi de Resulullah&#39;tan (s.a.a) ankledilen hadislere ayrılmıştır. Kitabın bu cildinde s&uuml;nni ve şii kaynaklarından Deccal, Dabbet-ul arz, eşrat-u Saet, İmam Mehdi&#39;yi (a.s) tanımanın gerekliliği ve ilgili diğer konularda 179 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>27- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (3. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 514 sayfada yapılmıştır. Bu kitabın &uuml;&ccedil;&uuml;nc&uuml; cildi Hz. Ali&#39;den (a.s) İmam Sadık&#39;a (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakletilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, zuhuru, zuhurunun belirtileri, ahir-uz zaman fitneleri, S&uuml;fyan&icirc;&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın (a.s) inişi, zuhur d&ouml;nemi ve ri&#39;cat d&ouml;nemi hakkında s&uuml;nni ve şii kaynaklarından 516 hadis toplanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>28- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (4. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 513 sayfada yapılmıştır. Kitabın d&ouml;rd&uuml;nc&uuml; cildi de İmam Sadık&#39;tan (a.s) Hz. Mehdi&#39;ye (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakledilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) hayatı, ric&#39;atı, hak h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, zuhur belirtileri, Hasan&icirc;&#39;nin &ccedil;ıkışı, zuhuru bekleyiz, dualar, ziyaretler ve o hazretin tevkiileri hakkında şii ve s&uuml;nni kaynaklarından nakledilen 358 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>29- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (5. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 552 sayfada yapılmıştır. Bu kitabın beşinci cildi Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve zuhuruna tefsir edilen Kur&#39;an-ı Kerim&#39;in ayetlerini i&ccedil;ermektedir.</p>\n\n<p>\n	Bu ciltte 500 hadis ve 265 hadise dayanılarak Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi, zuhuru, h&uuml;kumeti, hayatı ve o hazretle ilgili diğer meseleler tefsir edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>30- el-Muknia fil Gaybet:</strong> H. 436 yılında vefat eden Seyyid Murtaza Alem-ul Huda&#39;nın eseridir. H. 1416 yılında Kum &Acirc;l-u Beyt tarafından 95 sayfada basılmıştır.</p>\n\n<p>\n	Bu kitap batılı bir bakanın d&uuml;zenlemiş olduğu toplantıda bazı muhaliflerin yazardan sormuş olduğu soruların cevabını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>31- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (1. cilt): </strong>H. 1348 yılında vefat etmiş olan Seyyid Muhammed Taki Musevi-i İsfehani&#39;nin eseridir. Bu kitabın ikinci baskısı h. 1398&#39;de Kum İlmiyye m&uuml;essesesinde 524 sayfada yapılmıştır.</p>\n\n<p>\n	Kitabın bu cildinde alfebetik sıraya g&ouml;re Hz. Mehdi&#39;yi (a.s) tanımanın gerekliliği, o hazretin şiilerin &uuml;zerindeki hakları, o hazretin zuhurunun yakınlaşması i&ccedil;in duanın hedefi beyan edilmiştir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1369&#39;da 587 sayfada yapılmıştır. Bu ciltte 1041 hadis i&ccedil;ermektedir. Yazar h. 1301&#39;in Cemadiululasının beşinde İsfahan şehrinde d&uuml;nyaya gelmiş h.1348&#39;in 25 Ramazan&#39;ında vefat etmiştir. Mezarı şimdi Tah-ul Fulad&#39;dadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>32- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (2. cilt):</strong> Seyyid Muhammed Taki Musevi İsfehani&#39;nin eseridir. İkinci baskısı Kum İlmiyye m&uuml;essesinde yapılmıştır. Bu kitabın başında Seyyid Muhammed Ali Revzati&#39;nin kaleme almış olduğu yazarın hayatını i&ccedil;eren &quot;Asar-ut Takva&quot; risalesi yer almıştır. Yine Şeyh L&uuml;tfullah Saf&icirc;&#39;nin &quot;Men li Hazihil Alel&quot; risalesine de yer verilmiştir. Hz. Mehdi (a.s) zuhuru i&ccedil;in uygun olan dua yer ve zamanları, o hazret hakkında Ehl-i Beyt imamlarından (a.s) bize ulaşan dualar, o hazretin zuhurunu bekleyişin anlamı, zuhurunu beklemenin sevabı, o hazrete bi&#39;at ve ona yaklaşmanın diğer yollarını da i&ccedil;ermektedir. Bu ciltte 718 hadis kaydedilmiştir. Bu kitabın &ouml;zeti &quot;Kenz-ul Genaim&quot; isminde basılmıştır.</p>\n\n<p>\n	Yazarın ilgili diğer eserleri şunlardır: Vezayif-ul Enam, Nur-ul Ebsar, Kenz-ul Genaim. (Her &uuml;&ccedil;&uuml; Fars&ccedil;adır.)</p>\n\n<p>\n	Vazife-i Enam arap&ccedil;aya &ccedil;evrilmiş, Mikyal kitabı da fars&ccedil;aya terc&uuml;me edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>33- el-Melahim vel Fiten fi Zuhur-il Gaib-il Muntazar:</strong> Seyyid İbn-i Tavus&#39;un eseridir (&ouml;: h.664). Bu kitabı Seyyid İbn-i Tavus hicri 660 yılında &uuml;&ccedil; &quot;el-Melahim&quot; kitabından se&ccedil;miş diğer kitaplardan bazı konuları ona eklemiştir. O &uuml;&ccedil; kitap şunlardan ibarettir:</p>\n\n<p>\n	1- el-Fiten, Naim b. Hemmad Haza&icirc;&#39;nin eseridir (&ouml;: h. 228).</p>\n\n<p>\n	2- el-Fiten, Ebu Salih Selili&#39;nin eseridir (&ouml;: h.307).</p>\n\n<p>\n	3- el-Fiten, Zekeriyya b. Yahya-il Bezzaz (h. 391&#39;de yazılmıştır).</p>\n\n<p>\n	Bu kitabın el yazması, g&uuml;n&uuml;m&uuml;ze kadar yazarın kendi el yazısıyla mevcuttu ve Muhaddis Cezairi ve Sahib-ur Riyaz&#39;ın eline ge&ccedil;miştir. Son zamanlara kadar da Şusterde&#39;deydi ve Kamus-ur Rical&#39;in yazarı yazarın elyazısından bir n&uuml;sha &ccedil;ıkararak el-Zaria kitabının yazarına g&ouml;ndermiştir. Necef-ul Eşref şehrinde de bu n&uuml;sha &uuml;zerinden basılmıştır. Daha sonra İran&#39;da ofset edilmiştir. (el-Zerie, 4/190, 16/114)</p>\n\n<p>\n	Yazar kitabın 155. sayfasında a&ccedil;ıkladığı gibi bu kitabın ismini &quot;et-Teşrif-u bil Minen fit Tarif-il Fiten&quot; bırakmış daha sonra bu kitap &quot;el-Fiten vel Melahim&quot; diye meşhur olmuş ve &quot;el-Melahim vel Fiten&quot; isminde basılmıştır.</p>\n\n<p>\n	Bu kitap son zamanlarda asıl ismi olan &quot;et-Teşrif-u bil Minen&quot; ismiyle basılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>34- Muntahab-ul Eser fil İmam-is Sani Aşer:</strong> L&uuml;tfullah Safi G&uuml;lpaygani&#39;nin eseridir. Birinci baskısı h. 1373&#39;de 545 sayfada Tahran&#39;da yapılmıştır. Bu kitap 10 fasılda ve toplam 100 b&ouml;l&uuml;mde d&uuml;zenlenmiş ve Hz. Mehdi (a.s) hakkında muteber kaynaklarda nakledilen hadislerden se&ccedil;meler getirilmiştir.</p>\n\n<p>\n	Yazar h.1337&#39;nin 19 Cemadilulasında d&uuml;nyaya gelmiş, y&uuml;ksek tahsilini babasından almış, h. 1360&#39;da Kum kentine gelerek Ayetullah Burucerdi ve o d&ouml;nemin diğer taklit mercilerinden yararlanmıştır. H. 1360&#39;da Irak&#39;ın Necef-ul Eşerf şehrine giderek oranın &ouml;nde gelen alimlerinden istifade etmiş ve sonra da Kum ilmiye havzasına geri d&ouml;nm&uuml;şt&uuml;r. Şimdiye kadar şiiliği ve &ouml;zellikle Hz. Mehdi&#39;yi (a.s) savunan 50 &uuml;zerinde eseri basılmış veya baskıya hazırlanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>35- Muntahab-ul Envar-il Muzie:</strong> Alimuddin Ali b. Abdulhamid-i Nessabe&#39;nin eseridir (sekizinci y&uuml;zyılın ilk yarısı).</p>\n\n<p>\n	Behauddin Ali b. Gıyasuddin Abdulkerim b. Abdulhamid-i Neyli&#39;nin (&ouml;: h.790) se&ccedil;mesidir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1401&#39;de Kum 221 sayfada kentinde yapılmıştır. Bukitap kendi aslı gibi akl&icirc; delillerle, Kur&#39;an ayetleriyle, şii ve s&uuml;nni hadisleriyle Hz. Mehdi&#39;nin (a.s) varlığının isbatı, doğumu, &ouml;mr&uuml;n&uuml;n uzun oluşu, gaybete &ccedil;ekilişinin nedeni, sefirleri, tevkiileri, o hazretle g&ouml;r&uuml;şenler zuhur belirlileri, zuhurdan sonra vuku bulacak olaları i&ccedil;eren 12 fasıldan oluşmaktadır.</p>\n\n<p>\n	Yazar, bu kitabında ev sahibi H&uuml;seyin Mudellil&#39;in felec olduğunu, h. 720&#39;de Hz. Mehdi&#39;yi g&ouml;rd&uuml;ğ&uuml;n&uuml;, hazretin onun elini tutarak ayağa kaldırdığını ve o hazretin kerametiyle o anda şifa bulduğunu kaydeder (ez-Zeria, 16/77).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>36- Mehdi-i Mevud:</strong> Mevla Muhammed B&acirc;kır Meclisi&#39;nin (&ouml;: h. 1110) eseridir. Ali Devani bu kitabı fars&ccedil;aya terc&uuml;me etmiştir. Bu kitabın 18. baskısı Tahran Dar-ul Kutub yayınevinde basılmıştır. Bu kitabın birinci baskısından yaklaşık otuz yıl ge&ccedil;mektedir. Onlarca defa baskıya verilmiştir.</p>\n\n<p>\n	Bu kitap daha &ouml;nce yaklaşık &uuml;&ccedil; defa ayrı ayrı fars&ccedil;aya &ccedil;evrilmiştir. Bu terc&uuml;meler i&ccedil;inde Ali Devani&#39;nin &ccedil;evrisi akıcılığı ve yazım kurallarına dikkat etmesi a&ccedil;ısından daha iyidir.</p>\n\n<p>\n	H. 1380&#39;de ger&ccedil;ekleşen bu terc&uuml;me 180 sayfada Allame Meclisi&#39;nin hayatını, Bihar-ul Envar&#39;ın telif tarih&ccedil;esi, İslam a&ccedil;ısından tasavvuf, Hz. Mehdi&#39;nin uzun &ouml;m&uuml;rl&uuml; oluşu, Mehdilik iddiasında bulunanlar ve ilgili diğer meseleleri kapsamına alan bir &ouml;ns&ouml;z&uuml; i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>37- el-mehdi-ul Mevud-ul Muntazar, İnde Ulema-i Ehl-is S&uuml;nnet-i vel İmamiyye (1. cilt):</strong> Necmuddin Cafer b. Muhammed-i Tahrani-i Askeri&#39;nin eseridir (&ouml;: h.1397). Birinci baskısı 368 sayfada h. 1397&#39;de Beyrut, Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Yazar bu kitabı 34 b&ouml;l&uuml;mde telif etmiş, daha sonra yeniden g&ouml;zden ge&ccedil;irerek bir &ouml;ns&ouml;z, 30 b&ouml;l&uuml;m ve bir sonu&ccedil;ta d&uuml;zelnemiştir. Birinci ciltte 21 b&ouml;l&uuml;mde 572 hadisle vaadı verilen Mehdi&#39;nin Resulullah&#39;ın (s.a.a), Hz. Ali&#39;nin (a.s) ve Hz. Zehra&#39;nın (s.a) soyundan, İmam H&uuml;seyin ve... evlatlarından ve İmam Hasan Askeri&#39;nin (a.s) oğlu olduğunu ispatlamıştır.</p>\n\n<p>\n	Bu kitap h. 1402 yılında Tahran el-İmam-ul Mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>38- el-Mehdi-ul Mevud-il Muntazar, İnde Ulema-i Ehl-is S&uuml;nneti vel İmamiyye (2. cilt):</strong> Necmuddin Cafer b. Muhammed Tahrani-i Askeri&#39;nin eseridir (&ouml;: h. 1395). Birinci baskısı 366 sayfada h. 1397&#39;de Beyrut Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin evrensel h&uuml;kumeti, ilah&icirc; sahife, S&uuml;fyani&#39;nin &ccedil;ıkışı, İsa&#39;nın inişi, zuhur belirtileri, o hazretin sıfatları, &ouml;mr&uuml;n&uuml;n uzun oluşu hakkında 9 b&ouml;l&uuml;mde 420 hadisi i&ccedil;ermektedir. Bu kitap da h. 1402&#39;de Tahran el-İmam-ul mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>','Ehl-i Sünnet Kaynakların\'da İmam Mehdi','','inherit','closed','closed','','2575-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2575,'http://islamex.com/?p=2592',0,'revision','',0),(2593,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<p align=\"right\">\n	S. Ali Muazzin</p>\n\n<p>\n	Allah Teala, kerim ve hekim olduğundan, l&uuml;tfu gereğince kullarını başsız, imamsız ve kılavuzsuz bırakmaz ş&uuml;phesiz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> İlk yaratıkla birlikte Allah&rsquo;ın tekvin&icirc; hidayeti; nefs, i&ccedil;g&uuml;d&uuml; ve sosyal olmayı da beraberinde getiren bilin&ccedil;li yaratığın ortaya &ccedil;ıkmasıyla da, peygamberler vasıtasıyla O&rsquo;nun teşri&icirc; hidayeti başlamıştır. Yery&uuml;z&uuml; var olduk&ccedil;a bu hidayetler de, y&uuml;ce yaratıcının sonsuz l&uuml;tuf, rububiyet ve uluhiyetinin gereği olarak devam edecektir.</p>\n\n<p>\n	S&ouml;z konusu teşri&icirc; hidayeti &uuml;stlenen ilah&icirc; kılavuz ve İmamlar, apa&ccedil;ık ortada oldukları gibi, gerektiğinde g&ouml;zlerden saklı olarak da bu ilah&icirc; vazifelerini y&uuml;r&uuml;tebilirler. Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, son derece ilgin&ccedil; ve dakik bir beyanında da ortaya konulduğu &uuml;zere, bu saklı durumda İmamın hidayeti, tıpkı bulutun ardında kalan g&uuml;neşin, yine de nurlarını sa&ccedil;arak yery&uuml;z&uuml;ne fayda sağlamaya devam etmesi gibidir.</p>\n\n<p>\n	Sahih bir hadiste Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, Ehl-i Beyt İmamlarını <em>aleyhum&rsquo;us-sel&acirc;m</em> tanıtarak onlar hakkında bilgi verirken, Ensar&rsquo; dan Cabir bin Abdullah, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybet d&ouml;neminde de insanlara fayda sağlayıp sağlayamayacağını sormakta ve şu cevabı almaktadır:</p>\n\n<p>\n	&ldquo;<em>Beni peygamberlikle g&ouml;revlendiren Rabbime andolsun ki, g&uuml;neş bulutun ardında kaldığında bile insanlar ondan nasıl yararlanabiliyorlarsa, gaybet d&ouml;neminde de onun -<strong>Hz. Mehdi </strong></em><em>aleyhi&rsquo;s-sel&acirc;m- velayet nurundan aynı şekilde yararlanabileceklerdir.</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İlah&icirc; yol g&ouml;stericiliğin, insanlara karşı hi&ccedil;bir zaman kesintiye uğramadığına dair kuts&icirc; bir hadiste de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;<em>Ya Muhammed, bir peygamberin &ouml;l&uuml;m&uuml;nden bir başka peygamberin g&ouml;nderilişine kadarki ara s&uuml;re&ccedil;te de, insanların doğru yolu bulabilmesi i&ccedil;in, yery&uuml;z&uuml;n&uuml;, benim itaat ve hidayetimi g&ouml;sterip &ouml;ğretecek bir h&uuml;ccetsiz bırakmam asla. Aynı şekilde, emirlerimi bilen, hakka davet eden ve insanları yoluma hidayet eden bir h&uuml;ccetin olmaması halinde, insanları saptıracak olan şeytanı yery&uuml;z&uuml;ne salmam. Nitekim bana isyan etmiş olanlara benim h&uuml;ccetim, tartışmasız delilim olması ve bahtiyarlara hidayet vesilemin kopmaması i&ccedil;in, her kavme bir yol g&ouml;stericinin gerekliliğine h&uuml;kmetmişimdir ben!</em>&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın h&uuml;ccet-i baliğasının olduğuna, her an ve her zamanda mutlaka ilah&icirc; bir kılavuzun bulunduğuna dair İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> da ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;<em>Allah&rsquo;ım, yery&uuml;z&uuml; elbette ki senin h&uuml;ccetinden yoksun olmaz asla; bu h&uuml;ccetin kimi zaman aşik&acirc;rdır, insanlara g&ouml;r&uuml;n&uuml;r; kimi zaman da onlardan gizlenip saklanıverir ve b&ouml;ylece ilah&icirc; dinin delilleri ortadan kalkmamış olur.</em>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Masum bir yol g&ouml;sterici ve kılavuz var olmaksızın şuurlu varlıkların amellerine şahit olacak birisi bulunmaz. Oysa Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette, insanlar arasında mutlaka bir şahidin bulunacağını vurgulamaktadır. Bunlardan bazısını &ouml;rnek olarak aktarıyoruz:</p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmetten bir şahit getirdiğimiz ve onların da &uuml;zerinde seni şahit olarak getirdiğimiz zaman nasıl olacak?&rdquo;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmet i&ccedil;inde kendi nefislerinden onların &uuml;zerinde bir şahit getireceğimiz g&uuml;n, seni de onlar &uuml;zerinde bir şahit olarak getireceğiz.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Aynı şekilde Hac/78, Hud/17, Yunus/47, Nahl/36, M&uuml;&rsquo;minun/44.&nbsp;&nbsp; ayetlerinde de aynı anlamları bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Mehdilik inancının dayandığı temel noktayla ilgili bu kısa a&ccedil;ıklamadan sonra, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetiyle ilgili bazı soruların cevaplarına değineceğiz.</p>\n\n<h2>\n	Bazı Sorular ve Kısa Cevaplar</h2>\n\n<p>\n	<strong><em>1. Soru:</em></strong></p>\n\n<p>\n	M&uuml;tevatir hadisler ve İslam &uuml;mmetinin de icmasına dayanarak, ahir zamanda zuhur edip, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve k&ouml;t&uuml;l&uuml;kten temizleyerek adaletle dolduracağı bilinen <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em><strong>,</strong> Hicri Kameri 255&rsquo;te d&uuml;nyaya gelmiş olup, h&acirc;len hayatta ve gaybette midir; yoksa ahir zamanda mı d&uuml;nyaya gelecektir?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının yolunu izleyen M&uuml;sl&uuml;manların tamamı ve Ehl-i S&uuml;nnet&rsquo;ten bazı b&uuml;y&uuml;k alimler, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt&rsquo;inden On Birinci İmam, Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olduğuna<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ve Hicri 255 -bir başka rivayete g&ouml;re de 256- yılında Nergis Hatun&rsquo;dan d&uuml;nyaya geldiğine inanırlar. Değerli babasının Hicri 260&rsquo;da şehadeti &uuml;zerine, İmamet makamına ulaştı. Babasının p&acirc;k naşına cenaze namazı kıldırdığında, d&ouml;nemin iktidarı <strong>İmam</strong>&rsquo;ın d&uuml;nyaya geldiğini &ouml;ğrenerek, onu ortadan kaldırabilmek i&ccedil;in &ccedil;eşitli girişimlerde bulundu. Ancak, Allah Teala, yery&uuml;z&uuml;nde kendisinin son h&uuml;cceti olan <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı gaybete &ccedil;ekerek halkın g&ouml;z&uuml;nden uzaklaştırıp, canını korudu. &Ccedil;&uuml;nk&uuml;: <strong>&ldquo;M&uuml;şrikler istemeseler de Allah nurunu tamam-layacaktır!..&rdquo;</strong></p>\n\n<p>\n	Bu hususta, Ehl-i S&uuml;nnet alimlerinden bir grubu da Hz. <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ahir zamanda d&uuml;nyaya geleceğini s&ouml;ylemişlerdir. Buna neden olarak da &ouml;ne s&uuml;rd&uuml;kleri en &ouml;nemli gerek&ccedil;e şudur: Bunca s&uuml;re zarfında b&uuml;t&uuml;n insanların g&ouml;z&uuml;nden saklanabilmeyi başarmak, bu g&uuml;ne değin (1162 yıl ge&ccedil;tiği halde) h&acirc;l&acirc; onun yaşıyor olabileceğine ve b&ouml;ylesine&nbsp; uzun bir hayat s&uuml;rebileceğine inanmak, kabul&uuml; &ccedil;ok g&uuml;&ccedil; ve inanılması &ccedil;ok zor, olağan&uuml;st&uuml; bir olaydır.</p>\n\n<p>\n	Ne var ki, birinci gruptaki M&uuml;sl&uuml;man araştırmacı ve tarih&ccedil;iler, birtakım naslara dayanarak, bunun hi&ccedil; de &ldquo;imkansız&rdquo; olmadığını belirtmekte ve ş&ouml;yle demektedirler:</p>\n\n<p>\n	Evvela, bir&ccedil;ok &ldquo;olağan&uuml;st&uuml;&rdquo; ve &ldquo;inanılması pek g&uuml;&ccedil;&rdquo; şeyler vardır ki, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar onlara iman etmektedirler; peygamberlerin mucizeleri ... vs. gibi.</p>\n\n<p>\n	İkincisi, tarih&icirc; kaynaklarla da sabit olduğu &uuml;zere, tarihte uzun s&uuml;re yaşamış başka insanlar da vardır.</p>\n\n<p>\n	Bunlardan biri olan Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>, Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a bildirildiği &uuml;zere sırf 950 yıl kavmine tebliğde bulunmuştur.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Yine bazı rivayetlerde Hz. Lokman&rsquo;ın 3500 yıl yaşadığı kayıtlıdır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kaldı ki, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmiş bulunduğu ve İmam Hasan Askeri&rsquo;nin oğlu olduğuna dair de kesin belgeler mevcuttur. Bunlardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim ve Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nnetinde, yery&uuml;z&uuml;n&uuml;n bir lahza dahi h&uuml;ccetsiz ve imamsız kalmayacağı, bunun imkansız olduğu a&ccedil;ık&ccedil;a belirtilmektedir. Nitekim ilk insan olan Hz. Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>, Allah Teala&rsquo;nın ilk peygamberi ve yery&uuml;z&uuml;ndeki ilk h&uuml;ccetiydi. Eğer <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hayatta değilse, Allah Teala&rsquo;nın yery&uuml;z&uuml;ndeki h&uuml;cceti şuan kimdir?</p>\n\n<p>\n	b) Tarihi belgelerde de kaydedildiği &uuml;zere bir&ccedil;ok g&uuml;venilir kişi, <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğine ve <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı bizzat g&ouml;rd&uuml;klerine dair şehadette bulunmuşlardır.</p>\n\n<p>\n	c) Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının kıyamete değin Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in halifeleri oldukları ve bunların sonuncusunun <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> olduğuna dair Ehl-i S&uuml;nnet ve Şia rivayetlerinde m&uuml;tevatir olan bir&ccedil;ok hadis-i şerif kayıtlıdır. Bu hadislerden anlaşıldığına g&ouml;re, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyaya gelmiştir<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının On birincisi İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olup, gaybete &ccedil;ekilecek ve gaybeti de uzayacaktır (bununla ilgili 91 hadis rivayet edilmiş),<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> sonra zuhur edecektir (657 hadisle sabittir), d&uuml;nyayı adalet ve doğrulukla dolduracaktır (bu hususta da 132 hadis mevcuttur), İslam dini onun vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya yayılacaktır (bu konuda da 47 hadis vardır).</p>\n\n<p>\n	Bu hadislerde <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kaim-i &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rdquo; &ldquo;el Kaimu&rsquo;l-Muntazar&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>, &ldquo;H&uuml;ccet&rdquo; ve <strong>&ldquo;Mehdi&rdquo;</strong> gibi lakaplarla anılmıştır; ki, bu hadislerin senedi bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beyt&rsquo;ine <em>aleyhum&rsquo;us-sel&acirc;m</em> ulaşmaktadır. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile Ehl-i Beyt&rsquo;inin m&acirc;sum oldukları da, yine Kur&rsquo;an ve s&uuml;nnetle sabittir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Asr-ı saadetten bu yana, bu hususta y&uuml;zlerce kitap yazılmıştır. Bunlar arasında Ayetullah Safi&rsquo;nin &ldquo;<em>Muntahabu&rsquo;l-Eser</em>&rdquo; adlı eserinde, &ccedil;eşitli İslam mezheplerinin kaynaklarında ge&ccedil;en bir&ccedil;ok hadis ve rivayet bir araya getirilmiştir.</p>\n\n<p>\n	<strong><em>2. Soru:</em></strong></p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nin şimdi yaklaşık 1163 yaşında olması gerekiyor. Bu rakam olağan&uuml;st&uuml; bir rakam değil midir? Esasen bu m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Allah&rsquo;ın birliğine inanan muvahhitler, Allah Teala&rsquo;nın her şeye kadir olduğuna inanırlar. B&uuml;t&uuml;n bu evren ve evrende ge&ccedil;erli olan nedensellik ilişkileri hep O&rsquo;nun iradesiyle ger&ccedil;ekleşmiş ve &ldquo;ol&rdquo; demesiyle var olmuştur. Bu y&uuml;zden onun iradesi b&uuml;t&uuml;n tabii nedensellik ilişkilerden &uuml;st&uuml;n ve bunlara egemendir. O&rsquo;nun iradesiyle denizler &ccedil;oşmakta, ateş yakmakta, bitkiler yeşermekte, insan yaşamakta ve gezegenler kendi y&ouml;r&uuml;ngelerinde seyretmektedir. B&uuml;t&uuml;n bu evreni vareden Allah, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da uzun s&uuml;re yaşatmaya kadirdir. Oysa ki, <strong>Hz. Mehdi</strong>&rsquo;nin uzun s&uuml;re yaşaması nedensellik kanunların dışında bir şey değildir; sadece nadir ve adet &uuml;st&uuml; bir olgudur. Bu konunun daha bir a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat edelim:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim&rsquo;in de a&ccedil;ık&ccedil;a belirttiği &uuml;zere Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın 950 yıl sırf tebliğde bulunup insanları Allah&rsquo;ın dinine davet etmiş ve bazı tarih&ccedil;ilerin kayıtlarına g&ouml;re 2500 yıl yaşamıştır. Akla ve mantığa aykırı hi&ccedil;bir beyanı bulunmayan Kur&rsquo;an-ı Kerim bu konuda a&ccedil;ık&ccedil;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;Andolsun, biz Nuh&rsquo;u kendi kavmine -Peygamber olarak- g&ouml;nderdik, o da i&ccedil;lerinde elli yılı eksik olmak &uuml;zere bin sene yaşadı; sonunda onlar zulmetmekte devam ederlerken tufan kendilerini yakalayıverdi.&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Tevrat&rsquo;ta da Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml; 950 yıl olarak ge&ccedil;er.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	b) Kur&rsquo;an-ı Kerim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>&ldquo;Ve &ldquo;Biz, Allah&rsquo;ın Resul&uuml; Meryem oğlu Mesih İsa&rsquo;yı ger&ccedil;ekten &ouml;ld&uuml;rd&uuml;k&rdquo; demeleri y&uuml;z&uuml;nden (onlara b&ouml;yle bir ceza verdik). Oysa onu &ouml;ld&uuml;rmediler ve onu asmadılar, ama onlara onun benzeri g&ouml;sterildi. Ger&ccedil;ekten onun hakkında anlaşmazlığa d&uuml;şenler kesin bir ş&uuml;phe i&ccedil;indedirler. Onların bir zanna uymaktan başka, buna ilişkin hi&ccedil;bir bilgileri yoktur, onu kesin olarak &ouml;ld&uuml;rmediler. Hayır, Allah onu kendine y&uuml;kseltti. Allah &uuml;st&uuml;n ve g&uuml;&ccedil;l&uuml;d&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yukarıdaki ayetin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere Hz. İsa &ouml;lmemiş, &ccedil;armaha, onun yerine onu ispiyonlayan adam gerilmiştir. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ise Allah&rsquo;ın bildiği bir şekilde hayatını s&uuml;rd&uuml;rmektedir ve şimdi yaklaşık 2000 yaşındadır. <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da ona uyarak arkasında namaz kılacaktır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	c) Kehf suresinin 9-26. ayetlerinde Ashab-ı Kehf&rsquo;in uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rd&uuml;ğ&uuml; ge&ccedil;mektedir. Aynı mazmunu işleyen bir&ccedil;ok hadis de vardır.</p>\n\n<p>\n	d) Ehl-i S&uuml;nnet ve Şia rivayetlerinde Hz. Hızır ve Hz. İlyas <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da h&acirc;l&acirc; hayatta olduğu ve ahir zamanda, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kıyamında onların da zuhur edip ortaya &ccedil;ıkacağı ge&ccedil;mektedir.</p>\n\n<p>\n	e) Buraya kadar anlattığımız evliya ve enbiyaya ilaveten, Ehl-i S&uuml;nnette ge&ccedil;en bir&ccedil;ok rivayette de belirtildiği &uuml;zere, &ouml;mr&uuml; uzun olan bazı kafirler de vardır. Nitekim rivayete g&ouml;re &ldquo;Deccal&rdquo;, Hz. Resulullah <em>sall&acirc;&rsquo; ll&acirc;hu aleyhi ve alih</em> d&ouml;neminde yaşayan biriydi; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> onu bazılarına g&ouml;stererek ahir zamanda zuhur edip, fesat &ccedil;ıkaracağını ve sonunda <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından &ouml;ld&uuml;r&uuml;leceğini bildirmiştir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ayrıca, tarih kitaplarında uzun &ouml;m&uuml;r s&uuml;ren bir&ccedil;ok insandan s&ouml;z edil-mektedir. Bu hususta kitaplar yazılmış, ilmi incelemelerde bulunulmuştur. Merak edenler İbn-i Hatem Secistani&rsquo;nin &ldquo;<em>el-Muammer&rsquo;un- Ve&rsquo;l-Vesaya</em>&rdquo; adlı eserine bakabilirler. Ayrıca bkz.: <em>el-Asaru&rsquo;l-Bakiye,</em> Ebu Reyhan-i Biruni; <em>Biharu&rsquo;l-Envar, c.53,</em> Allame Meclisi,</p>\n\n<p>\n	Me&rsquo;sudi, <em>Murucu&rsquo;z-Zeheb</em> adlı tanınmış eserinde uzun &ouml;m&uuml;rleriyle tanınan şu isimleri kaydeder:</p>\n\n<p>\n	Hz. Adem: 930 yıl</p>\n\n<p>\n	Hz. İdris: 300 yıl</p>\n\n<p>\n	Hz. İbrahim: 195 yıl</p>\n\n<p>\n	Cemşid: 600 yıl</p>\n\n<p>\n	Hz. Şiys: 912 yıl</p>\n\n<p>\n	Hz. Lut: 732 yıl</p>\n\n<p>\n	Mutuşalih: 960 yıl</p>\n\n<p>\n	Hz. Nuh: 950 yıl (Tufan&rsquo;dan &ouml;nce tebliğ s&uuml;resi).</p>\n\n<p>\n	B&uuml;t&uuml;n bu rakamlardan da anlaşılacağı &uuml;zere, genelde bir insanın &ouml;mr&uuml;n&uuml;n 150 yılı aşkın olması olağan&uuml;st&uuml; karşılanabilse de uzun &ouml;m&uuml;rl&uuml;l&uuml;k &ldquo;imkansız&rdquo; değildir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, tıp ve biyoloji uzmanları, insan &ouml;mr&uuml; i&ccedil;in aşılması imkansız belli bir rakam tayin edebilmiş değillerdir.</p>\n\n<p>\n	&Uuml;stat İbrahim Emini &ldquo;Adalet G&uuml;neşi&rdquo; adlı eserinin 175-230. sayfalarında Rusya, Fransa, İngiltere ve diğer tanınmış &uuml;lkelerin biyologlarının inceleme ve raporlarına dayanarak şu sonu&ccedil;ları a&ccedil;ıklamaktadır:</p>\n\n<p>\n	1- İnsanın &ouml;m&uuml;r ve hayatının, aşılması imkansız bir sınırı yoktur. Şimdiye değin hi&ccedil;bir bilim adamı &ldquo;insan &ouml;mr&uuml; en fazla şu kadar yıldır, bundan sonra yaşamak imkansızdır ve &ouml;l&uuml;m kesindir&rdquo; diye, belli bir rakam ve yıl belirleyememiştir. Bilakis, Doğulu ve Batılı bir&ccedil;ok bilim adamı, gelecekte insan &ouml;mr&uuml;n&uuml;n &ccedil;ok fazla uzatılabileceğini vurgulamaktadırlar.</p>\n\n<p>\n	2- Bitki, hayvan ve insan t&uuml;rleri arasında, diğer hemcinslerine oranla &ccedil;ok daha fazla yaşayabilen &ouml;rnekler sık sık g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu istisnalar, &ouml;mr&uuml;n belli bir limiti olmadığını g&ouml;zler &ouml;n&uuml;ne serici niteliktedir.</p>\n\n<p>\n	İnsanların bug&uuml;n yaş ortalamasının 100&rsquo;&uuml; aşmıyor oluşu, bu sınırın aşılmasının imkansız olduğunu g&ouml;stermez. Keza 150, 170, 250 yıl gibi uzun yaşayabilmiş insanların varlığı, insan &ouml;mr&uuml;n&uuml;n aslında belli bir limitle sınırlandırılmadığını g&ouml;stermektedir. Bu durumda bir insanın 200 yaşında olması nasıl m&uuml;mk&uuml;nse, 2000 yaşında olması da aynı şekilde m&uuml;mk&uuml;nd&uuml;r; bu yaşların her ikisi de &ldquo;ortalama&rdquo;nın &uuml;zerinde rakamlardır sadece.</p>\n\n<p>\n	3- Yaşlanma olayı, &ouml;nlenmesi imkansız bir hadise değildir, bilakis, her hastalık gibi yaşlanma da, tedavisi m&uuml;mk&uuml;n bir hastalık ve engellenmesi m&uuml;mk&uuml;n bir arazdır. İnsanoğlu bug&uuml;ne kadar nasıl y&uuml;zlerce hastalığın sebebini keşfederek gerekli tedavi y&ouml;ntemlerini geliştirebilmişse, gelecekte yaşlanmanın nedenleri ve ihtiyarlığa sebep olan etkenleri de keşfederek yaşlanmayı &ouml;nlemenin yolunu bulacaktır. Bug&uuml;n bir&ccedil;ok genetik uzmanı, gen&ccedil;lik iksirini keşfedebilmenin yoğun &ccedil;abası i&ccedil;indedir.</p>\n\n<p>\n	Binaenaleyh, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;r&uuml;yor olması, ger&ccedil;ekte hi&ccedil; de imkansız bir şey değildir; bilakis bilim, gen&ccedil;lik enerjisini koruyarak, gen&ccedil; ve sağlıklı kalarak &ccedil;ok uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rmenin pek &acirc;l&acirc; &ldquo;m&uuml;mk&uuml;n&rdquo; olduğunu vurgulamaktadır bug&uuml;n!</p>\n\n<p>\n	Eğer bu şahsın varlığı &ccedil;ok gerekliyse ve hi&ccedil; yaşlanmadan uzun bir hayat s&uuml;rd&uuml;rme zarureti varsa her şeye kadir olan &ldquo;Kadir-i Mutlak Allah Teala&rdquo;, k&acirc;inatta var kıldığı &ccedil;eşitli etkenleri elbette ki bu cihette tanzim edecek ve b&ouml;ylesine &ldquo;m&uuml;kemmel&rdquo; bir bireyin hayatını s&uuml;rd&uuml;rmesini sağlayacaktır.</p>\n\n<p>\n	<strong><em>3. Soru:</em></strong></p>\n\n<p>\n	Gaybet olayı ilah&icirc; s&uuml;nnetlerden midir? Peygamberler ve veliler arasında ge&ccedil;mişte de benzeri yaşanmış mıdır ?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Kur&rsquo;an, hadis ve tarihten elde edilen belgeler, gaybet olayının <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a mahsus bir olay olmadığını g&ouml;stermektedir. Tarihte kısa veya uzun s&uuml;reli başka gaybetler de vuku bulmuştur. Konumuzun sınırlarını aşmamak i&ccedil;in bunlardan sadece birka&ccedil; &ouml;rneğe<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> kısaca değinmekle yetiniyor, daha detaylı araştırmada bulunmak isteyenlere, ilgili eserlere m&uuml;racaat etmelerini &ouml;neriyoruz:</p>\n\n<h3>\n	1-Hadislerde &ldquo;Hızır&rdquo; Adıyla Ge&ccedil;en, Hz. Musa&rsquo;ya &Ouml;ğretmenlik ve &Uuml;statlık Yapan Zat</h3>\n\n<p>\n	Bu konuyla ilgili ayetlerden bazıları ş&ouml;yle:</p>\n\n<p>\n	<strong>&ldquo;Katımızdan kendisine bir rahmet verdiğimiz ve tarafımızdan kendisine bir ilim &ouml;ğrettiğimiz kullarımızdan bir kulu buldular. Musa ona dedi ki: &ldquo;Doğru yol -r&uuml;şt- olarak sana &ouml;ğretilenden bana da &ouml;ğretmen i&ccedil;in sana tabi olabilir miyim?&rdquo; Dedi ki: &ldquo;Ger&ccedil;ek-ten sen, benimle birlikte olma sabrını g&ouml;stermeye kesinlikle g&uuml;&ccedil; yetiremezsin. &Ouml;z&uuml;n&uuml; kavramaya kuşatıcı olamadığın sırrını bilemediğin şeylere nasıl sabredebilir, tahamm&uuml;l g&ouml;sterebilirsin?&rdquo;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&Ccedil;ok kısa bir s&uuml;re Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte olan bu ilah&icirc; velinin &ccedil;ok ilgin&ccedil; bazı &ouml;zellikleri vardır:</p>\n\n<p>\n	a) Bu ilah&icirc; veli insanlar arasında tanınmadan yaşamaktadır. Allah Teala bizzat tanıtmadık&ccedil;a, kimse onunla tanışmamaktadır. Bu da veliliğin, ille de insanlar tarafından tanınma ve g&ouml;r&uuml;lme gibi bir şartı olmadığını g&ouml;sterir.</p>\n\n<p>\n	b) Bu ilah&icirc; veli, insanlarca tanınmamasına ve g&ouml;zlerden ırak yaşamasına rağmen &ccedil;ağın olaylarına karşı asla lakayt ve etkisiz değildir; bilakis, Allah Teala tarafından kendisine l&uuml;tfedilmiş olan velayet ve yetki sayesinde insanların mallarına ve canlarına m&uuml;dahalede bulunabilmekte ve meseleleri gereğince &ccedil;eki d&uuml;zene koymaktadır. Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu konumu ve sahip olduğu geniş yetkileri, onun deldiği gemi, &ouml;ld&uuml;rd&uuml;ğ&uuml; insan ve tamir ettiği yıkık duvar hadiselerinden kolayca anlayabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	c) Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın sadece kendisi değil, eylem ve davranışları da normal insanlara g&ouml;r&uuml;lmemektedir; aksi takdirde, mesela gemiyi delmesine izin vermezlerdi. Bu nedenle, insanlar onun davranışını ve yaptığı işi değil, yaptığı işin sonunu ve sonucunu g&ouml;rebiliyorlardı.</p>\n\n<p>\n	d) Daha da &ouml;nemlisi, onun kılavuzluk ve hidayet rol&uuml;d&uuml;r. Velayet makamına sahip olarak, g&ouml;revlerini ifa etmektedir o; kimi zaman insanların malları ve canları &uuml;zerinde tasarrufta bulunmak suretiyle velayetinin etkilerini ortaya koymakta, kimi zaman da Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;rneğinde olduğu gibi, bazı insanları eğitmek suretiyle bu ağır velayet vazifesini yerine getirmektedir.</p>\n\n<p>\n	Bu &ouml;rnekte de a&ccedil;ık&ccedil;a ortaya konulduğu &uuml;zere, &ldquo;&ccedil;ağın velisi&rdquo; olan zat, yaşadığı &ccedil;ağın şartlarına g&ouml;re gizli veya aşik&acirc;r olabilmektedir. Keza bir &ldquo;veli&rdquo;nin vazifesi olan &ldquo;insanların idaresi&rdquo; işi, a&ccedil;ık&ccedil;a yapılabildiği gibi, gizlice de y&uuml;r&uuml;t&uuml;lebilmektedir. Başka bir deyişle, insanları idare ve hidayet edebilmesi i&ccedil;in velinin ve imamın ille de insanlar tarafından tanınması ve g&ouml;r&uuml;lmesi şart değildir. Yine bu &ouml;rnekten anlaşılacağı &uuml;zere, Allah velisinin g&ouml;revlerinden olan &ldquo;insanların idare, y&ouml;nlendirilme ve hidayet edilmesi işi&rdquo;, kimi zaman &ldquo;bireylerin eğitim ve hidayeti&rdquo;, kimi zaman da &ldquo;toplumun eğitimi&rdquo; şeklinde tezah&uuml;r edebilmektedir ki, &ldquo;bi-reylerin eğitimi&rdquo; sırasında Allah&rsquo;ın velisinin b&uuml;t&uuml;n bireyler tarafından tanınması hi&ccedil; de gerekmemektedir.</p>\n\n<p>\n	Gaybet d&ouml;neminde <strong>Hz. İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın vazifesi de, tıpkı Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> d&ouml;nemindeki bu velinin vazifesi gibidir. <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> insanlara g&ouml;r&uuml;nmeksizin ve onlardan saklı olarak onların, din ve d&uuml;nya işlerine m&uuml;dahalede bulunabilmektedir. Liyakat ve sada-kat sahibi insanlarla irtibat kurmakta, &ouml;nemli ve se&ccedil;kin şahsiyetlerin eğitim ve yetiştirilmesiyle uğraşmaktadır.</p>\n\n<h3>\n	2- İslam Peygamberinin (s.a.a) Gizli Daveti</h3>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, birey yetiştirmekle meşgul olduğu ilk d&ouml;nemlerde ferdi sahada, <strong>&ldquo;bize doğru hidayet edilirler&rdquo;</strong> ayetine g&ouml;re davranıyor ve bu ayet &ccedil;er&ccedil;evesinde &ccedil;alışmalarını y&uuml;r&uuml;t&uuml;yordu. Bir s&uuml;re bu y&ouml;ntemle tebliğini s&uuml;rd&uuml;rm&uuml;ş ve daha sonra <strong>&ldquo;kavmine ve yakınlarına bildir&rdquo;</strong> ayetinin nazil olmasıyla birlikte, toplulukların davetine başlamıştır.</p>\n\n<p>\n	&Uuml;stelik, tebliğe &ouml;nce gizlilikle başlayan ve daha sonra &ccedil;alışmalarını alenileştiren ilk tebliğci Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> de değildir; esasen genel ilah&icirc; bir s&uuml;nnet ve prensiptir bu. Allah Teala kimi zaman aleni tebliği, kimi zaman da yetenek sahibi bireylerin gizlice eğitilmesini emretmektedir.</p>\n\n<p>\n	Bu &ouml;rneklerin her ikisi de Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatında m&uuml;şa-hede edilebilir: <strong>&ldquo;... onlara a&ccedil;ık&ccedil;a ilan ettim ve gizli yollarla da onlara tebliğde bulunma yoluna gittim ...&rdquo;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu da <strong>&ldquo;onları kendi emirlerimizle hidayete y&ouml;nelten &ouml;nderler kıldık&rdquo;</strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> ayetinin, peygamberler ve evliyanın sadece aleni tebliğde bulunmadıklarını, ilah&icirc; takdir gerektirdiğinde pek &acirc;l&acirc; gizli tebliğle de vazifelerini ifa ettiklerini g&ouml;stermektedir.</p>\n\n<p>\n	&ldquo;Zamanın Velisi&rdquo; de gizli ve saklı olabilir; nitekim onun &ccedil;alışmaları ve eylemleri de gizlidir ve insanlar bunlardan bihaberdirler, ama o tebliğini gizlice y&uuml;r&uuml;tmekte, gizlice feyiz ve fayda ulaştırmaktadır.</p>\n\n<h3>\n	3- Hz. Musa (a.s) Kırk G&uuml;n Gaybete &Ccedil;ekilmiş ve Kimseye G&ouml;r&uuml;lmemiştir</h3>\n\n<p>\n	İmam ve ilah&icirc; kılavuzlukta bulunan bir velinin, tebliğ ve diğer &ccedil;alışmalarını ille de, alenen ve &ldquo;kesintisiz olarak toplumun i&ccedil;inde ve onlara g&ouml;r&uuml;lerek&rdquo; yapmak zorunda olmadığının bir diğer &ouml;rneği de Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetidir.</p>\n\n<p>\n	&nbsp;Kırk g&uuml;n boyunca İsrailoğulları&rsquo;nı Hz. Harun <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bırakarak gaybete &ccedil;ekilen Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> gaybette bulunduğu o d&ouml;nemde de elbette ki Allah&rsquo;ın peygamberi, kavminin imamı ve rehberi olma vasfını korumuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Bu durumda, &ldquo;gaybetteki bir Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan kavmine ne fayda gelebilir?&rdquo; sorusu g&uuml;ndeme getirilemez, bu s&uuml;re zarfında İmamet ve toplumun rehberlik yetkisinin kendisinden alınmış olduğu s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>, esasen bu vasıf ve kimliği ile Tur&rsquo;a gitmiş ve ilah&icirc; vahiy alabilmek i&ccedil;in sırra kadem basmıştır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bkz: <em>Tecrid&rsquo;&uuml;l Kelam</em>: Hace Nasır-i Tusi ve bu esere yazılan &ldquo;Şerh-i <em>Kuş&ccedil;u</em>&rdquo; ve &ldquo;K<em>eşf&rsquo;ul Murad</em>&rdquo; gibi şerhlerde ge&ccedil;en n&uuml;b&uuml;vvet ve İmamet konularında bu meseleyle ilgili nakli ve akli belgeler mevcuttur.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Kemalu&rsquo;d Din, </em>Şeyh Saduk (r.a), <em>Bihar&rsquo;ul Envar</em>&rsquo;dan naklen, c. 52, s. 93.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kelimet&rsquo;ullah kelimesi: Seyyid Hasan H&uuml;seyni, 6. b&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Nehc&rsquo;&uuml;l Belağa</em>, Vecizeler, No: 147</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Nisa/41</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Nahl/89</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - &ldquo;<em>en-Necm&rsquo;us Sakıb</em>, Mirza H&uuml;seyin Nuri Tabersi.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Ankebut/104</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kitabu&rsquo;l- Gaybet</em>, s. 79</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntahabu&rsquo;l-Eser</em>&rsquo;de bu hadislerin sayısının 214 olduğu kayıtlıdır.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - a.g.e. de bu hadislerin sayısı 146&rsquo;dır.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Savaiku&rsquo;l-Muhrika</em>, İbn-i Hacer Heysemi Şafii, <strong>İmam Mehdi </strong>(a.s) bahsinde.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Dadguster-i Cihan</em>, İbrahim Emini, s. 52-59.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Ankebut/14.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>Dadguster-i Cihan</em> s. 203.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nisa, 157-158.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Hadis kitaplarında bu hususta pek &ccedil;ok rivayet vardır. Nisa 159&rsquo;da, b&uuml;t&uuml;n Ehl-i Kitab&rsquo;ın, Hz. İsa (a.s) &ouml;lmeden &ouml;nce ona iman edeceği ge&ccedil;er. Hadiste de, &ldquo;Hz. İsa (a.s) <strong>Hz. Mehdi </strong>(a.s)&rsquo;ın kıyamında dirilecek veya gelecektir&rdquo;denir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ehl-i S&uuml;nnetin hadis kaynaklarında (<em>Tacu&rsquo;l-Usul</em> vb. Eserler) Deccal&rsquo;le ilgili konulara bkz.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Burada ge&ccedil;en Evliyaullahın 5 gaybet &ouml;rneği, &Uuml;stat Suphani&rsquo;nin &ldquo;Sorular ve Cevaplar&rdquo; kitabının&nbsp; 212. sayfası ve sonrasından iktibas edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Kehf/65-68</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Nuh/9</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Enbiya/73</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Bakara/51 ve A&rsquo;raf/142.&nbsp;</p>\n	</div>\n</div>','Gaybet İle İlgili Bazı  Sorulara Cevap','','inherit','closed','closed','','2576-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2576,'http://islamex.com/?p=2593',0,'revision','',0),(2594,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Muhsin Arslan</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in bir&ccedil;ok ayetinde, yery&uuml;z&uuml;nde geniş &ccedil;aplı bir ıslah hareketinin başlayacağı, Allah Teala&rsquo;nın şeytanın hakimiyetine son verip, onu izleyenlerin iktidarını yıkacağı ve salih kullarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne egemen kılıp, d&uuml;nyanın y&ouml;netimini kendilerine vereceği a&ccedil;ık&ccedil;a bildirilmiştir.</p>\n\n<p>\n	B&ouml;ylece salih kullar, İslam&rsquo;ın kanun ve h&uuml;k&uuml;mlerini b&uuml;t&uuml;n boyutlarıyla eksiksiz olarak uygulayacak, insanoğlunun saadet ve mutluluğunu temin edip yaşamın ana hedefinin ger&ccedil;ekleşmesini sağlayacaklardır.</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&uuml;nnetini ihtiva eden muhtelif mezheplere ait kaynak eserlere m&uuml;racaat edildiğinde, &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in soyundan olan b&uuml;y&uuml;k bir zatın ahir zamanda zuhur edip ortaya &ccedil;ıkacağı, baştan başa zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan d&uuml;nyayı adalet ve iyilikle dolduracağına&rdquo; dair pek &ccedil;ok sahih ve m&uuml;te-vatir hadislerin rivayet edilmiş olduğu g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Buna ilaveten, yine İslam alimleri tarafından kaleme alınmış olan y&uuml;zlerce eserde de Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar soyundan gelen b&uuml;y&uuml;k bir insanın ahir zamanda zuhur edip ortaya &ccedil;ıkacağını ve o sırada zul&uuml;mle dolmuş olan yery&uuml;z&uuml;ne adaleti hakim kılacağı kaydedilmiştir.</p>\n\n<p>\n	Bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;en ulaşan sahih ve m&uuml;tevatir hadislerde onun nesebi ve hasebi, b&uuml;t&uuml;n vasıfları, hatta fiziki &ouml;zellik ve nişaneleri b&uuml;t&uuml;n ayrıntılarıyla belirtilmiştir. Bunların en meşhurlarından biri <em>S&uuml;nen-i Ebu Davud</em>&rsquo;da<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> yeralan Ebu Said-i Hudri&rsquo;nin rivayetidir:</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdular: &ldquo;<strong>Mehdi</strong> bendendir. A&ccedil;ık alınlı, ince burunludur. Zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan yery&uuml;z&uuml;n&uuml; ada-letle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi tanınmış hadis&ccedil;ilerin tamamı rivayet etmiş ve sahih oldu-ğunda ittifak etmişlerdir. Şii M&uuml;sl&uuml;manların kaynak kitapları da aynı hususta Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> imamlarının Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten aktardığı sahih hadislerle doludur. Bunlarda işlenen ortak konu şudur: &ldquo;O hayattadır, herkes gibi yemek yer, su i&ccedil;er, fakat insanlar onu g&ouml;rmezler, ama o insanları g&ouml;r&uuml;r, insanların işlerini yoluna koyar, insanlarla Rableri arasında feyz vasıtasıdır o. Eğer o hayatta olmasaydı yery&uuml;z&uuml; &uuml;zerindeki her şeyi yutuverirdi. Yerle g&ouml;k, onun sayesinde bakidir.&rdquo;</p>\n\n<h2>\n	İmam Mehdi (a.s) ve Kur&rsquo;an</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim ile aşina olan her araştırmacı, Kur&rsquo;an&rsquo;ın ilah&icirc; h&uuml;k&uuml;m ve esaslarını a&ccedil;ıklarken kendine &ouml;zg&uuml; bir y&ouml;ntem izlediğini, birtakım değişmez prensiplere dayandığını bilir. Bunlardan birka&ccedil;ını aktarıyoruz.</p>\n\n<p>\n	1- &nbsp;Bu kitap (Kur&rsquo;an) belli konularda bir dizi bilgiler i&ccedil;eren salt ilm&icirc; ve kanun&icirc; bir eser olmayıp, başlı başına hidayet ve yol g&ouml;sterici bir kitaptır.</p>\n\n<p>\n	2- &nbsp;Bu kitap, Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in b&uuml;t&uuml;n zaman ve mek&acirc;nlar i&ccedil;in ge&ccedil;erli olan s&uuml;rekli bir mucizesidir. Hangi &ccedil;ağda ve hangi d&uuml;zeyde olursa olsunlar, bu kitap t&uuml;m insanlara hitap edici niteliktedir.</p>\n\n<p>\n	3- &nbsp;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten ulaşan sahih hadisler ve s&uuml;nnetinin ortaya koyduğu &uuml;zere Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, ilah&icirc; hikmetin gerektirdiği &uuml;zere insanların Kur&rsquo;an&rsquo;ı anlayabilme husu-sunda Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmelerini istemiş ve bu hu-susta kimsenin kendisini m&uuml;stağni g&ouml;rmesini caiz bulmamıştır. Bu nedenledir ki, Kur&rsquo;an bazı din&icirc; h&uuml;k&uuml;mleri genel &ccedil;er&ccedil;evesiyle belirt-mekle yetinmiş ve bunlarla ilgili teferruat ve gerekli a&ccedil;ıklamaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> bırakmak suretiyle &uuml;mmetin Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> y&ouml;nelmesini istemiştir. Zira b&ouml;ylece insanlar sapmayacak, şaşkınlık ve gaflet i&ccedil;inde bocalamaktan kurtulacaklardır.</p>\n\n<p>\n	Nitekim Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> şu hadisiyle mezkur ger&ccedil;eği a&ccedil;ık&ccedil;a beyan etmişlerdir: &ldquo;Benden sonra aranızda iki değerli ve ağır emanet bırakıyorum; biri Allah&rsquo;ın kitabı, diğeri de benim soyum olan Ehl-i Beyt&rsquo;im! Bu ikisine sarılırsanız asla sapmaz, yolunuzu şaşırmazsınız!&rdquo;</p>\n\n<p>\n	Binaenaleyh, sahih İslam&icirc; akidelerin tamamının k&ouml;k&uuml;n&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bulmak m&uuml;mk&uuml;nd&uuml;r. Ş&uuml;phesiz, bu temel İslam&icirc; inan&ccedil;lardan biri de, Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayetde beyan edilmiş bulunan &ldquo;Meh-deviyet&rdquo; akidesi, yani <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayıdır.</p>\n\n<p>\n	Bu noktaları g&ouml;z &ouml;n&uuml;nde bulundurarak şimdi <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabıyla ilgili bazı ayetleri, Hz. Resulullah ve Ehl-i Beyt İmamlarından gelen tefsirleriyle birlikte zikrediyoruz:</p>\n\n<p>\n	1- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Basir&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurmuşlardır: &ldquo;Allah&rsquo;a andolsun ki, bu ayette zikredilen vaad hen&uuml;z ger&ccedil;ekleşmiş değildir; <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edinceye kadar da bu ger&ccedil;ekleşmeyecektir. <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiğinde onun kıyam ve zuhurundan rahatsızlık duymayacak olan tek bir k&acirc;fir ve m&uuml;şrik kalmayacaktır. K&acirc;fir veya m&uuml;şrik olan bir kimse, taşın i&ccedil;ine de girecek olsa, o taş dile gelecek ve &ldquo;Ey m&uuml;&rsquo;min! İ&ccedil;imde bir k&acirc;fir var, beni kır ve onu &ouml;ld&uuml;r!&rdquo; diyecektir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	2- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şafii alimlerinden Allame Ebu Abdullah Muhammed bin Yusuf Genci &ldquo;<em>el-Beyan fi-Ahbari Sahib-iz Zaman</em>&rdquo; adlı kitabının 103. sayfasında ş&ouml;yle yazıyor: &ldquo;Said bin Cubeyr, bu ayetten Fatımat-&uuml;z Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>&rsquo;nın neslinden olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiğini s&ouml;ylemiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yine diğer bir Ehl-i S&uuml;nnet alimi de bu ayeti tefsir ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince b&uuml;t&uuml;n yery&uuml;z&uuml;nde yaşayanlar ya İslam dinine girecek, ya da cizye vermeyi kabul edecekler.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	3- &ldquo;<strong>Ey İman edenler! İ&ccedil;inizden kim dinden d&ouml;nerse, Allah (onun yerine), kendisinin onları sevdiği, onların da kendisini sevdiği, m&uuml;&rsquo;minlere karşı al&ccedil;akg&ouml;n&uuml;ll&uuml;, k&acirc;firlere karşıysa g&uuml;&ccedil;l&uuml; ve onurlu, Allah&rsquo;ın yolunda cihad eden ve kınayıcının kınamasından korkmayan bir topluluk getirir...</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Ebi Zeyneb-i Nu&rsquo;mani olarak tanınan Muhammed bin İbrahim &ldquo;Gaybet&rdquo; adlı eserinde S&uuml;leyman bin Harun İcli&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Ş&uuml;phesiz, <strong>Hz. Mehdi</strong>&rsquo;nin bunu yapacak olan yardımcıları vardır; b&uuml;t&uuml;n insanlar ortadan kalkmış olsa bile, Allah Teala onun yardımcılarını getirecektir. Bu ayette s&ouml;z&uuml; edilen topluluk işte onlardır.&rdquo;</p>\n\n<p>\n	4- &ldquo;<strong>....ve ş&uuml;phesiz o (Hz. Mehdi&rsquo;nin kıyamı) kıyametin yaklaştığını bildirir.</strong>&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Allame Hamzavi &ldquo;<em>Meşarik-ul Envar fi-Fevzi Ehl-il İtibar</em>&rdquo; adlı kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Mukatil bin S&uuml;leyman ve tefsir hususunda ona tabi olan bir grup tefsir yazarları, bu ayetten ahir zamanda zuhur edecek olan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiği inancındadırlar.&rdquo;</p>\n\n<p>\n	Yine Ehl-i S&uuml;nnet&rsquo;in ge&ccedil;miş ve g&uuml;n&uuml;m&uuml;z ulemasından kalabalık bir grup, bu ayet-i kerimenin <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında olduğunu belirtmişlerdir. Bu c&uuml;mleden aşağıda adı ge&ccedil;enleri sayabiliriz.</p>\n\n<p>\n	Kadı Beyzavi (H. 585-691) &ldquo;<em>Envar-&uuml;t Tenzil</em>&rdquo; adlı kitabında, Şafi&icirc; mezhebinden olan Ali bin Burhan-ı Halebi &ldquo;<em>Siret-&uuml;l Halebiyye</em>&rdquo; adlı kitabının birinci cildinin 226. sayfasında (Mısır bas.), Muhammed b. Ali Sabban &ldquo;<em>İs&rsquo;af-&uuml;r Rağibin</em>&rdquo; adlı kitabının 156. sayfasında ve İbn-i Hacer &ldquo;<em>es-Savaik-ul Muhrika</em>&rdquo; adlı kitabının 96. sayfasında bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a işaret ettiğini belirtmişlerdir. Yine, Zimahşeri <em>&ldquo;el-Keşşaf&rdquo;</em> adlı tefsirinde ve &ldquo;<em>Ruh-ul Beyan</em>&rdquo; tefsirinin yazarı, mezkur tefsirinde bu ayeti tefsir ederken Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, İmam&rsquo;ın (<strong>Hz. Mehdi</strong>&rsquo;nin) arkasında namaz kılacağını belirtmişlerdir. Alusi <em>&ldquo;Ruh-ul Meani&rdquo;</em> adlı tefsirinin 25. cildinin 95. sayfasında bu ayeti tefsir ederken ş&ouml;yle diyor: &ldquo;Meşhur g&ouml;r&uuml;şe g&ouml;re, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> Şam şehrinde halk sabah namazını kılmak isterken inecektir. Bu arada <strong>İmam</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> geri &ccedil;ekilecek, fakat İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onu &ouml;ne ge&ccedil;irip arkasında namaz kılacaktır ve, senin i&ccedil;in kamet getirilmiştir, diyecektir.&rdquo;</p>\n\n<p>\n	5- &ldquo;<strong>....onlar i&ccedil;in d&uuml;nyada aşağılanma ve zillet vardır...</strong>&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Hafız Muhammed bin Cerir-i Taberi &ldquo;<em>Cami-&uuml;l Beyan</em>&rdquo; adlı tefsirinin 1. cildinin 501. sayfasında bu ayetin tefsiri ile ilgili olarak aşağıdaki hadisi nakletmiştir:</p>\n\n<p>\n	&ldquo;Onların (Mesihilerin) aşağılanma ve zilleti, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ettiği zaman olacaktır. O, Konstantiniye&rsquo;yi fethedecek ve onları katledecektir. İşte onların d&uuml;nyadaki aşağılanma ve zilleti budur.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	6- &ldquo;<strong>...G&ouml;klerde ve yerde ne varsa, isteyerek ve istemeyerek O&rsquo; na teslim olmuştur.</strong>&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ayyaşi, kendi senediyle Rifaa bin Musa&rsquo;dan ş&ouml;yle aktarır: İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayete istinad ederek ş&ouml;yle buyurdular: &ldquo;<strong>Hz. Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyam ve zuhur ettiğinde, &ldquo;La ilahe illellah, Muhammed&rsquo;un Resulullah&rdquo; sesinin y&uuml;kselmediği bir tek belde kalmayacaktır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ayyaşi, yine kendi senediyle İbn-i B&uuml;keyr&rsquo;den ş&ouml;yle aktarır: Allah Teala&rsquo;nın, &ldquo;G&ouml;klerde ve yery&uuml;z&uuml;nde ne varsa, istese de istemese de O&rsquo; na teslim olmuştur.&rdquo; buyruğu hakkında İmam Musa K&acirc;zım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan sorduğumda ş&ouml;yle buyurdular: &ldquo;Bu ayet <strong>Hz. Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında nazil olmuştur. Kıyam ettiğinde t&uuml;m yery&uuml;z&uuml;ndeki Yahudiler, Hıristiyanlar, sabiiler, zındıklar, m&uuml;rtetler ve k&acirc;firlere İslam&rsquo;ı sunacak-tır. Kendi rızasıyla M&uuml;sl&uuml;man olanları namaz, zekat gibi bir M&uuml;sl&uuml;mana farz olan amelleri işlemeye m&uuml;kellef kılacaktır; İslam&rsquo;ı kabul etmeyenleriyse katledecektir. Artık yery&uuml;z&uuml;nde &ldquo;Allah birdir!&rdquo; demeyen kimse kalmayacaktır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Hanefi mezhebi ulemasından olan Hace Kelan Kunduzi &ldquo;<em>Yenabi-&uuml;l Meveddet</em>&rdquo; adlı kitabının 421. sayfasında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Rifaa bin Musa, mezkur ayetle ilgili olarak, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu rivayet eder: &ldquo;<strong>Hz. Kaim</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo; ın kıyam ettiği zamanda yery&uuml;z&uuml;nde Allah&rsquo;ın birliğine (La ilahe illellah) ve Hz. Resulullah&rsquo;ın O&rsquo;nun Peygamberi olduğuna (Muhammed&rsquo;un Resulullah) şehadet getirme sesinin y&uuml;kselmediği hi&ccedil; bir b&ouml;lge kalmayacaktır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	7- &ldquo;<strong>Ey İman edenler! Allah&rsquo;a, Peygambere ve sizden olan emir sahiplerine itaat edin...</strong>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Cabir bin Abdullah Ensari ş&ouml;yle der: &ldquo;Allah (c.c) Hz. Peygamber <em>Sall&acirc;&rsquo;ll&acirc;hu Aleyhi Ve Alih</em>&rsquo;e, &ldquo;Ey İman edenler! Allah&rsquo;a, Peygamber&rsquo;e ve sizden olan emir sahiplerine itaat edin&rdquo; ayetini nazil buyurduğunda: &ldquo;Ya Resulullah, Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıyoruz, itaatinin sana itaat demek olduğu o emir sahipleri kimlerdir peki?&rdquo; diye sordum. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>: &ldquo;Onlar benim halifelerim, benden sonra M&uuml;sl&uuml;-manların İmamlarıdırlar ey Cabir!&rdquo; buyurarak ş&ouml;yle eklediler: &ldquo;Onların ilki Ali bin Ebu Talib&rsquo;dir, sonra Hasan ile H&uuml;seyin, ardından da Ali bin H&uuml;seyin ve Tevrat&rsquo;ta &ldquo;B&acirc;kır&rdquo; adıyla tanınan Muhammed bin Ali gelir. Sen de onu g&ouml;receksin ey Cabir; onu g&ouml;rd&uuml;ğ&uuml;n zaman kendisine benim selamımı ilet. Onu, Cafer bin Muhammed Sadık izler; ondan sonra da Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muham-med, Hasan bin Ali gelir ve onu da adı ve k&uuml;nyesi benim adım ve k&uuml;n-yem olan, Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasında bıraktığı Bakıyyetullah&rsquo;ı Hasan bin Ali&rsquo;nin oğlu izler. Allah Teala onun eliyle yery&uuml;z&uuml;n&uuml;n doğularını ve batılarını fethedecektir. O, dostları ve Şiile-rinden gizlenip gaybete &ccedil;ekilecektir. Onun gaybette bulunduğu d&ouml;nem-de, kalbi Allah Teala tarafından iman i&ccedil;in denenip sınanmış (ve bu sınavı y&uuml;z akıyla verebilmiş) olan kimseden başkası onun imametine olan inancını s&uuml;rd&uuml;remeyecektir.&rdquo;</p>\n\n<p>\n	Cabir hadisin devamını ş&ouml;yle anlatır: &ldquo;Ya Resulullah! Şiileri ve dost-ları onun gaybette bulunduğu d&ouml;nemde kendisinden faydalanabilecekler mi?&rdquo; diye sordum. Resulullah buyurdular ki: &ldquo;Beni peygamberlikle g&ouml;revlendirene yemin olsun ki, evet; g&uuml;neş bulutun ardında kalınca onun ışığından faydalanıldığı gibi, gaybet &ccedil;ağında da insanlar onun velayetinden faydalanacak ve onun ışığıyla aydınlanacaklardır. Ey Cabir, bu, Allah&rsquo;ın gizli sırlarından ve saklı ilimlerindendir, ehli olmayandan bu sırrı gizle!&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	8- &ldquo;<strong>....ve biz yery&uuml;z&uuml;nde zayıf kılınanlara l&uuml;tufta bulunmak, onları &ouml;nderler ve miras&ccedil;ılar kılmak istiyoruz...</strong>&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İbn-i Ebi-l Hadid bu ayetle ilgili ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bizim b&uuml;y&uuml;kler, bu ayetin, b&uuml;t&uuml;n &uuml;lkeleri fethedecek bir İmamın zuhur edeceğinin vaadi olduğu g&ouml;r&uuml;ş&uuml;ndedirler.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	9- &ldquo;<strong>Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;n diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı.</strong>&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e &ldquo;Ve bunu onun soyunda kalıcı bir kelime kıldı&rdquo; ayeti hakında sordum, ş&ouml;yle buyurdular: &ldquo;Allah Teala İmamları H&uuml;seyn&rsquo;in soyunda bırakmıştır. İmamlardan dokuzu onun soyundan gelecektir; bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;si de işte bunların arasındadır. B&uuml;t&uuml;n hayatı Kabe&rsquo;nin r&uuml;kn&uuml;yle Makam-ı İbrahim arasında ge&ccedil;en biri dahi benim soyuma kin duyuyor olarak Allah Teala&rsquo;nın huzuruna &ccedil;ıkarsa (&ouml;l&uuml;rse), ateşe atılacaktır.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Sabit-i Sumali&rsquo;den ş&ouml;yle nakledilir: İmam Zeynelabidin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;ın kitabında kan bağıyla akraba olanlar yekdiğerlerine nispetle evladırlar&rdquo; ayeti bizim hakkımızda nazil olmuştur. Aynı şekilde &ldquo; Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;nler diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı&rdquo; ayeti de bizim hakkımızda inmiştir. Bu ayette ge&ccedil;en imamet, kıyamet g&uuml;n&uuml;ne kadar Hz. H&uuml;seyn&rsquo;in <em>aleyhi&rsquo;s-sel&acirc;m</em> soyundadır ve bunlardan biri olan gaybettekinin (<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>) iki gaybeti olacaktır ki, biri diğerinden daha uzun s&uuml;recektir. Birincisi kısa s&uuml;reli olacak; diğeri ise o kadar uzayacaktır ki, buna inananların &ccedil;oğu bu inan&ccedil;larından d&ouml;neceklerdir; yakini g&uuml;&ccedil;l&uuml; ve bilgisi doğru olan, kalbinde bizim rızamızdan başka hi&ccedil;bir şey hissetmeyen ve biz Ehl-i Beyt&rsquo;e tam bir teslimiyetle teslim olanlardan başka, imamete inanan kimse kalmayacaktır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	10- &ldquo;<strong>... A&ccedil;ık ve gizli nimetlerini size tamamlamıştır...</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Ahmed Muhammed bin Ezdi&rsquo;den nakleder: Efendim İmam Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;... a&ccedil;ık ve gizli nimetlerini size tamamladı ...&rdquo; ayetinin a&ccedil;ıklamasını sordum, ş&ouml;yle buyurdular: &ldquo;Zahir ve a&ccedil;ık nimet, zahirde olan ve a&ccedil;ık&ccedil;a g&ouml;rebildiğiniz imamdır, gizli nimet de gaybetteki imamdır.&rdquo; Bunun &uuml;zerine kendisine: &ldquo;İmamlar arasında gaybete &ccedil;ekilecek olanı var mıdır&rdquo; diye sordum. &ldquo;Evet,&rdquo; buyurdular, &ldquo;kendisi gaybette kalacak ve insanların g&ouml;z&uuml;nden gizlenecektir, ama m&uuml;&rsquo;minlerin kalplerinde s&uuml;rekli anılacaktır, o bizim (Ehl-i Beyt İmamlarının) on ikincimizdir. Allah Teala b&uuml;t&uuml;n zorlukları ona kolaylaştıracaktır, yery&uuml;z&uuml;n&uuml;n hazinelerini ona aşikar edecektir, her &ccedil;eşit uzaklığı ona yakın kılacaktır, zorba ve zalim olan herkesi onun eliyle yok edecektir, onun elleriyle, tuğyan eden her şeytanı helak edecektir. Cariyelerin en iyisinin oğludur o, d&uuml;nyaya gelişi gizlice olacaktır, Allah Te-ala onu aşik&acirc;r edinceye kadar adını anmak insanlara helal olmayacaktır, (zuhur edince) zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan yery&uuml;z&uuml;n&uuml;, adalet ve doğrulukla dolduracaktır.&rdquo;</p>\n\n<p>\n	11- &ldquo;<strong>Onlar ki, eğer onlara yery&uuml;z&uuml;nde egemenlik verirsek namazı dosdoğru kılarlar, zekat verirler, marufu emreder ve m&uuml;n-kerden sakındırırlar. İşlerin sonu Allah&rsquo;a aittir.</strong>&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ebu&rsquo;l Carud, Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Bu ayet <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabı hakkında nazil olmuştur. Allah Teala onları yerin doğu ve batısına egemen kılacak, onların eliyle dini aşik&acirc;r edecektir. O, zuhur edince, artık zul&uuml;m ve sapıklıktan eser kalmayacaktır.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu hadis ayrı bir nakilde Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a kadar olan &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> hakkında nazil olmuştur. Allah Teala <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabını yerin doğu ve batısına ege-men kılacaktır; dini k&acirc;mil edip onun eliyle batılı, bid&rsquo;atleri ve yanlışlık-ları giderecektir. Nitekim daha &ouml;nce cahiller hakkı yok etmişlerdi. O zuhur edince, artık zul&uuml;mden eser kalmaz. Onun yaranı marufu ve iyi-liği emreder ve m&uuml;nkerlerden nehyederler.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	12- &ldquo;<strong>....de ki, hak geldi ve batıl zail olup gitti....</strong>&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu ayet hususunda Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&ldquo;Kıyam edecek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiği zaman batıl devleti yok olup gidecektir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	13- &ldquo;<strong>Bilin ki, ş&uuml;phesiz Allah yeri &ouml;ld&uuml;kten sonra diriltir; biz, akledesiniz diye sizlere ayetleri a&ccedil;ıkladık.</strong>&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	İbn-i Abbas bu ayetin terfsirinde ş&ouml;yle demiştir: &ldquo;Yani, Allah Teala yeri &ouml;ld&uuml;kten sonra &Acirc;l-i Muhammed&rsquo;in kıyam edecek olanı ile ıslah edecektir.&rdquo;</p>\n\n<p>\n	Selam bin M&uuml;stenir de, İmam Muhammed Bakır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan bu konuda şu hadisi rivayet etmiştir: &ldquo;Allah Teala kıyam edecek <strong>Mehdi</strong>&rsquo; nin eliyle yeri diriltecektir. O, adalet &uuml;zere halkı y&ouml;netecektir. B&ouml;ylece yery&uuml;z&uuml; zul&uuml;mlerle &ouml;ld&uuml;kten sonra, adaletle tekrar dirilecektir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	14- &ldquo;<strong>De ki: Haber verin, eğer suyunuz yere batacak olursa, bu durumda kim size bir akar su kaynağı getirebilir.</strong>&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu ayetle ilgili olarak Hz. Resulullah Ammar-i Yasir&rsquo;e ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Ey Ammar, Allah H&uuml;seyin </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın neslinden dokuz İmam getireceğini ahdetmiştir. Onun dokuzuncu &ccedil;ocuğu gaybete &ccedil;ekilecektir. İşte Allah&rsquo;ın buyruğu budur.&rdquo; </em>Sonra da anılan ayeti okudu.<em> &ldquo;Onun uzun bir gaybeti olacaktır ki, birtakım insanlar bu d&ouml;nemde imanlarını kaybedecek, diğer bir grubu ise imanlarını koruyacaklardır. O, ahir zamanda &ccedil;ıkıp yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. O, Allah&rsquo;ın kelamının tevili (yorumu) i&ccedil;in savaşacak, nitekim ben Allah&rsquo;ın kelamının tenzili (nazil oluşu) i&ccedil;in savaştım. Ey Ammar, o benim ismimi taşıyacak ve halkın bana en &ccedil;ok benzeyeni olacaktır.</em>&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Ebu Basir diyor ki: Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Bu ayet, <strong>Mehdi</strong> hakkında nazil olmuştur; Allah Teala ş&ouml;yle buyuruyor: Eğer imamınız gaybete &ccedil;ekilir ve onun nerede olduğunu bilmezseniz, o zaman kim, size g&ouml;ğ&uuml;n ve yerin haberini getiren ve Allah&rsquo;ın helal ve haramını a&ccedil;ıklayan aşik&acirc;r bir imam getirir.&rdquo; Sonra da: &ldquo;Hen&uuml;z bu ayetin tevili gelmemiştir, kesinlikle gelecektir.&rdquo; dedi.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	15- &ldquo;<strong>Allah i&ccedil;inizden iman edip salih amellerde bulunanlara vaad etmiştir ki; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl g&uuml;&ccedil; ve iktidar sahibi kıldıysa, onları da yery&uuml;z&uuml;nde g&uuml;&ccedil; ve iktidar sahibi kılacak, kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir...</strong>&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Ebu Basir, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayetle ilgili olarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu ayette <strong>İmam Mehdi</strong> ve ashabı kastedilmiştir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şia ulema ve tefsir yazarlarından olan Merhum Şeyh Ebu Ali Fazl bin Hasan Tabersi, &uuml;nl&uuml; Mecma-ul Beyan adlı tefsirinde bu ayeti tefsir ederken Mikdad bin Esved&rsquo;den şu hadisi aktarır: Resulullah ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;nde hi&ccedil;bir &ccedil;adır veya ev kalmaz, illa ki Allah izzetle veya zilletle İslam kelimesini (Kelime-i Şehadeti) ona sokar.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Yine aynı tefsirde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İbn-i Abbas, M&uuml;cahid ve Ehl-i Beyt&rsquo;ten gelen rivayatlerde bu ayetin &Acirc;l-i Muhammed&rsquo;in <strong>Mehdi</strong>&rsquo;si hakkında nazil olduğu belirtilmiştir. Ayyaşi, kendi senediyle Hz. İmam Ali bin H&uuml;seyin -Zey-nelabidin- <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayeti okuyup ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun ki, onlar biz Ehl-i Beyt&rsquo;in Şiileridir. Allah onlara bu imkanı bizden olan biri eliyle -ki o bu &uuml;mmetin vaad edilen <strong>Mehdi</strong>&rsquo; sidir- sağlayacaktır. İşte onun hakkında Resulullah da ş&ouml;yle buyurmuş-tur: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden yalnızca bir g&uuml;n kalmış olsa bile, Allah, o g&uuml;n&uuml; benim itretimden birinin hakimiyete kavuşmasi i&ccedil;in uzatacaktır. Onun ismi benim ismim olacak, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla doldu-ğu gibi adalet ve eşitlikle dolduracaktır.&rdquo; Bunun benzeri rivayetler, Hz. İmam Muhammed B&acirc;kır ve İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan da riva-yet edilmiştir.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	16- &ldquo;<strong>Andolsun, Kitap ehlinden, &ouml;lmeden &ouml;nce ona (Hz. İsa&rsquo;ya) inanmayacak kimse yoktur. Kıyamet g&uuml;n&uuml; o da onların aleyhine şahid olacaktır.</strong>&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ali bin İbrahim, Şehr bin Havşeb&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	&ldquo;Haccac bana (Şehr bin Havşeb&rsquo;e) &ldquo;Ey Şehr&rdquo;, &ldquo;Kur&rsquo;an&rsquo;da anlaya-madığım bir ayet var&rdquo; dedi. Hangi ayet olduğunu sorduğumda Nisa su-resinin 159. ayeti (yukarıdaki ayet) olduğunu s&ouml;yledi ve: &ldquo;Vallahi ben, Yahudiler ve Hıristiyanların kellelerini vurduruyorum ve bu sırada on-lara dikkatle bakıyorum, ama onların dudaklarının kıpırdadığını (Hz. İsa&rsquo;ya iman ettiklerini) g&ouml;rm&uuml;yorum! Bu nasıl iştir ?!&rdquo; dedi. Ben &ldquo;Allah Teala sizi ıslah etsin, o ayet sizin tevil ettiğiniz şekilde değildir&rdquo; dedim. Nasıl olduğunu sorması &uuml;zerine, ş&ouml;yle a&ccedil;ıkladım: &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyametten &ouml;nce d&uuml;nyaya inecektir. B&ouml;ylece Yahudi ve Nasranilerden, &ouml;lmeden &ouml;nce<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> ona inanmayan kimse kalmayacaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın arkasında namaz kılacaktır. Haccac: &ldquo;Neler s&ouml;yl&uuml;yorsun sen?! Bunu nereden biliyorsun ki?!&rdquo; diye sorunca; &ldquo;Bu hadistir.&rdquo; dedim, &ldquo;Ben bu hadisi Muhammed bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;den duydum!&rdquo; Bunun &uuml;zerine: &ldquo;Vallahi tam kaynağından duymuşsun!&rdquo; dedi.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	17- <strong>&ldquo;Andolsun biz Zikir&rsquo;den (b&uuml;t&uuml;n sevam&icirc; kitaplar veya Tevrat) sonra Zebur&rsquo;da da &ldquo;Hi&ccedil; ş&uuml;phesiz, salih kullarım yery&uuml;z&uuml;ne miras&ccedil;ı olacaklardır&rdquo; diye yazdık.</strong>&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Mecma&rsquo;ul Beyan tefsirinde bu ayetle ilgili olarak ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Bunlar, ahir zamanda zuhur edecek olan <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ashaplarıdır.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Mec-ma-ul Beyan tefsirinin yazarı sonra ş&ouml;yle devam ediyor: &ldquo;Şia ve Ehl-i S&uuml;nnet&rsquo;in Hz. Resulullah&rsquo;tan naklettikleri: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n kalsa bile, Allah onu, benim Ehl-i Beyt&rsquo;imden salih bir kişiyi g&ouml;ndererek, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi adalet ve eşitlikle doldurmak &uuml;zere uzatır.&rdquo; şeklindeki hadisler de buna delalet et-mektedir.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Tefsir-ul Kummi ve Tefsir-i Ali bin İbrahim&rsquo;de de, bu ayette s&ouml;z&uuml; ge&ccedil;en yery&uuml;z&uuml;ne miras&ccedil;ı olacak olan salih kullardan, <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> ve ashabının kastedilmiş olduğu rivayet edilmiştir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>S&uuml;nen-i Ebu Davud</em>, c.4, s.154.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Kemal-ud Din</em> ve <em>Tamam-un Nime</em>, c.2, s.670.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Saf/9.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>İhkak-ul Hak</em>, c. 12, s. 175, 178, 179.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Maide/54.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Zuhruf/61.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bakara/114, Maide/41.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>İhkak-ul Hak</em>, s. 378.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - &Acirc;l-i İmran/83.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Tefsir-i Ayyaşi</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Ayyaşi Tefsir</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Duhayyil, -in <em>El-İmam-ul Mehdi</em>, s. 34.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Nisa/59.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>Kemal-ud Din</em> ve <em>Temamu&rsquo;n Ni&rsquo;me</em>, c.1, s.253. Ayrıca İmam B&acirc;kır&rsquo;dan ş&ouml;yle rivayet edilir: &ldquo;Kastedilen, &ouml;zellikle biziz; Allah Teala insanların kıyamete kadar bize itaat etmesini emretmiştir.&rdquo; Bu hususta &ccedil;ok rivayet vardır; bkz: <em>Usul-i Kafi</em>, c.1, İmamlara itaatin farz oluşu babı; <em>Ayyaşi Tefsiri</em>, c.1, s.249, <em>Safi Tefsiri</em>, s.123 ve diğer eserler. Allah Teala&rsquo;nın kendisi ve Resul&uuml;yle birlikte itaatini farz kıldığı kimselerin alelade insanlar olmayacağı ve masumiyetle korunmuş olmaları gerektiği şartı apa&ccedil;ık ortadadır.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Kasas/5</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - <em>İhkak-ul Hak</em>, s. 378</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Zuhruf/28.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>el-Burhan</em>, c.4, bu ayetin tefsirinde.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - <em>Kemal-ud Din</em> ve <em>Temam&rsquo;un Ni&rsquo;me</em> c:2 s:323.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Lokman/20.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Hac/41.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Z&uuml;heyri, e<em>l-Mehdi</em>, s. 163; <em>Yenabi-&uuml;l Meveddet</em>, s. 425; Duhayyil, e<em>l Mehdi</em>, s. 46-47.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Bihar-ul Envar</em>, c. 51; <em>İlzam-un Nasib</em>, s. 56.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - İsra/81.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>&rsquo;dan naklen Duhayyil, <em>el-Mehdi</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Hadid/17.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şeyh Tusi, &ldquo;<em>Gaybet</em>&rdquo;, s.120; Duhayyil, &ldquo;e<em>l-Mehdi</em>&rdquo;, s.57.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - M&uuml;lk/30.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Kifayet&rsquo;&uuml;l Eser</em>, <em>İlzam-&uuml;n Nasib</em>, c.1, s. 98.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 52, Hadis 27.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 58, Hadis 50.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Nisa/159.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Yani Hz. İsa (a.s) &ouml;lmeden &ouml;nce veya Yahudi ve Hıristiyanlardan herhangi biri &ouml;lmeden &ouml;nce.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - <em>Kummi Tefsiri</em>, c.1, s.158.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Enbiya/105.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - a.g.e. s. 66.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - a.g.e. s. 66-67.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Biahr-ul Envar</em>, c. 51, s. 47 ve <em>El-Mizan</em>, c. 14, s. 337.</p>\n	</div>\n</div>','Kur’an’da Hz. Mehdİ (a.s)','','inherit','closed','closed','','2577-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2577,'http://islamex.com/?p=2594',0,'revision','',0),(2595,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<h1>\n	&nbsp;</h1>\n\n<p>\n	Bazıları, Hz. Mehdi&rsquo;nin babasının adının Abdullah olduğunun ileri s&uuml;rm&uuml;şlerdir. Bu g&ouml;r&uuml;ş bir &ccedil;ok sahih hadisle &ccedil;elişmektedir, &ouml;zellikle Ehl-i Beyt kaynağından gelen m&uuml;tavatir ve sahih hadisler uyarınca <strong>Hz</strong>. <strong>Mehdi</strong>&rsquo;nin 12. İmam olduğu ve babasının 11. İmam olan Hasan Askeri olduğu bildirilmiştir. &Ouml;rnek olarak Cabir b. Abdullah Ensari&rsquo;nin Peygamberden naklettiği 12 İmam&rsquo;ın isimlerini i&ccedil;eren hadisi zikredebiliriz. Ama <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu s&ouml;yleyenler ise bu hususta zayıf olan bazı hadislere isnat etmişlerdir. &Ouml;rneğin Ebu Davud, Zaide&rsquo;den o Asım&rsquo;dan, o Zer&rsquo;den o da Abdullah&rsquo;dan nakleder ki Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<strong>Eğer d&uuml;nyada sadece bir g&uuml;n kalsa dahi Allah o g&uuml;n&uuml; o kadar uzatacak ki sonunda benden veya benim Ehl-i Beytim&rsquo;den olan birisini g&ouml;nderecektir, Onun ismi benim ismimle, babasının ismi babamın ismi ile denktir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır</strong>.&rdquo;</p>\n\n<p>\n	&ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesine g&ouml;re İmamım babasının adı Abdullah&rsquo;tır. Ama Ehl-i Beyt&rsquo; mektebine g&ouml;re m&uuml;tevatır olan hadislere g&ouml;re İmamın babasının adı Hasan&rsquo;dır.</p>\n\n<p>\n	&ldquo;El Beyan&rdquo; kitabında Gencii Şafii, bu hadisin altında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Tirmizi bu hadisi zikrederken<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Babasının ismi babamın adı ile aynıdır&rdquo; c&uuml;mlesini nakletmemiştir ve hafızlarımızın ve g&uuml;venilir ravilerin rivayetinde sadece &ldquo;onun ismi benim ismimle denktir.&rdquo; c&uuml;mlesi ge&ccedil;er. Bunun rivayetindeki &ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi fazlalıktır ve o b&ouml;yle eklemeler yapmayı adet edinmiştir.&rdquo;</p>\n\n<p>\n	Sonra diyor ki: &ldquo;Bu konudaki son s&ouml;z şudur: Doğrusu İmam<br />\n	Ahmed, bu hadisi b&ouml;ylece nakletmesine rağmen m&uuml;snedinin bir&ccedil;ok yerinde sadece &ldquo;onun ismi benim ismimle aynıdır&rdquo; şeklinde nakleder.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hafız Ebu Nuaym &ldquo;Menakıb-ul Mehdi&rdquo; adlı kitabında bu hadisi bir&ccedil;ok raviden nakleder. Onların hepsi Asım b. Ebu N&uuml;cud&rsquo;dan o da&nbsp; Zer&rsquo;den o da Abdullah&rsquo;dan o da Resulullah&rsquo;dan naklederler. Bu hadisi muhtelif yollarla Asım&rsquo;dan tıpkı bizim naklettiğimiz gibi (&ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi olmadan) nakledenlerden bazıları şunlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&uuml;fyan bin Uyeyne,&nbsp;</p>\n\n<p>\n	Fitr bin Halife,</p>\n\n<p>\n	Ameş,</p>\n\n<p>\n	Ebu İshak S&uuml;leyman bin Firuz el Şeybani,</p>\n\n<p>\n	S&uuml;fyan-ı Sevri,</p>\n\n<p>\n	Şube,</p>\n\n<p>\n	Vasıt bin Haris,</p>\n\n<p>\n	Yezid bin Muaviye Ebu Şeybe,</p>\n\n<p>\n	S&uuml;leyman bin Karem,</p>\n\n<p>\n	Cafer-i Ahmer,</p>\n\n<p>\n	Kays bin Rebi&rsquo;le S&uuml;leyman bin Karem ile evlatları aynı senet ile naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Selam Ebu M&uuml;nzir, Ebu Sehap Muhammed bin İbrahim-i Kenani de muhtelif raviler vasıtasıyla Asım&rsquo;dan naklederler.</p>\n\n<p>\n	&Ouml;mer bin &Uuml;beyd-i Tanafisi,</p>\n\n<p>\n	Ebu Bekir bin Ayyaş,</p>\n\n<p>\n	Ebu Cuhaf Davud bin Ebul Afv,</p>\n\n<p>\n	Osman bin Şebrime,</p>\n\n<p>\n	Abd&uuml;lmelik bin Ebu Ganiyye.</p>\n\n<p>\n	Muhammed bin Ayyaş,</p>\n\n<p>\n	Bu zat hadisin senedini zikrederek der ki: Bu hadisi bize Ebu Gassan ve Kays tahric ettiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Amr bin Kays-ı Melai,</p>\n\n<p>\n	Ammar bin Zerik,</p>\n\n<p>\n	Abdullah bin Hekim bin C&uuml;geyr-i Esedi,</p>\n\n<p>\n	&Ouml;mer bin Abdullah bin B&uuml;şr,</p>\n\n<p>\n	Ebu&rsquo;l Ahves,</p>\n\n<p>\n	Sa&rsquo;d bin Hasan bin Uht-i Sa&rsquo;lebe,</p>\n\n<p>\n	Muaz bin Hişam, Der ki: Babam bana bu hadisi Asım&rsquo;dan Nakletti.</p>\n\n<p>\n	Yusuf bin Yunus,</p>\n\n<p>\n	Galip bin Osman,</p>\n\n<p>\n	Hamza&rsquo;t&uuml;z Ziyat. Şeyban,</p>\n\n<p>\n	Hakem bin Hişam,</p>\n\n<p>\n	Ve Asım&rsquo;ın dışındakiler de bu hadisi Zer&rsquo;den naklederler. &Ouml;rneğin Amr bin Merve, Zer&rsquo;den nakleder. T&uuml;m bu raviler &ldquo;Onun ismin benim ismim ile aynıdır.&rdquo; şeklinde naklederler.</p>\n\n<p>\n	Yalnız Ubeydullah bin Musa&rsquo;nın Zaide&rsquo;den o da Asım&rsquo;dan naklettiği rivayette &ldquo;ve babasının ismi babamın ismidir&rdquo; şeklinde ge&ccedil;er. Akıl sahibi her insan bilir ki bir&ccedil;ok imamın naklinin aksi olan bu fazlalığın itibarı yoktur. En iyisini Allah bilir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Buna g&ouml;re bu rivayetin sıhhatinin ve itibarını kaybetmesi kesindir. Ayrıca bu fazlalığın Abbasoğulları&rsquo;nın icatlarında olma ihtimali de y&uuml;ksektir. Abbasoğulları&rsquo;nın kendi siyasi hedefleri ve &ccedil;ıkarları uğruna hadis uydurmak i&ccedil;in yalancıları satın alarak g&ouml;revlendirmeleri onların adetlerindendir. Bu konuya El Ağani kitabının yazarı a&ccedil;ık&ccedil;a nakleder.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Veya Abdullah-ı Mahzin taraftarlarının onun oğlu Muhammed bin Abdullah-ı Mahz&rsquo;ın&nbsp; Nefs-i Zekiyye&rsquo;nin mehdilik iddiaları ile ilgili olarak uydurmaları da m&uuml;htemeldir.</p>\n\n<p>\n	El Fahri &ldquo;El Adab-us Sultaniyye ve&rsquo;d D&uuml;vel&rsquo;ul İslamiyye&rdquo; adlı kitabının 16. Sayfasında &ldquo;Nefs-i Zekiyye&rsquo;nin Kıyamı&rdquo; başlığı adı altında ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;....İşin başlangıcında zuhur edecek olan Mehdi&rsquo;nin o olduğuna dair halkın arasında s&ouml;ylentiler yayıldı. Onun babası oğlu Muhammed-i Nefs-i Zekiyyenin m&uuml;jdelenen Mehdi olduğunu halk kitleleri arasında yaymağa başladı. O aynı zamanda &ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesini de hadise ekleyerek rivayet ediyordu. Ama İmam Cafer bin Muhammed-i Sadık, Abdullah-ı Mahz&rsquo;a oğlunun bu makama ulaşamayacağını s&ouml;yl&uuml;yordu...&rdquo;</p>\n\n<p>\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi; <strong>Hz. Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu ispatlayan hi&ccedil; bir delil yoktur. Oysa ki onun on ikinci İmam olduğuna ve babasının isminin Hasan Askeri olduğuna dair yakın oluşturacak derecede &ccedil;eşitli deliller mevcuttur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Sahih-i Tirmizi c:2 s:36</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - M&uuml;sned-i Ahmed bin Hanbel c:1, s:376-377-430-448</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - El Beyan fi Ahbar-ı Sahib-iz Zaman s:93-96 Beyrut Baskısı (1979) ve s:483 Necef baskısı (1970)</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Fakih c:2 s:81. Mansur&rsquo;ın Mehdi i&ccedil;in biat alması olayı. Bu konuda Muti İbni-i Eyas, Mansur&rsquo;a yaranmak i&ccedil;in ona hitap ederek dedi ki: Filanca ve filanca peygamberden naklederler ki&nbsp; peygamber ş&ouml;yle buyurdu:</p>\n\n		<p>\n			&ldquo;Bizden olan Mehdi, Muhammed bin Abdullah&rsquo;tır ve annesi bizden değildir. Yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır....&rdquo;</p>\n	</div>\n</div>','İmam Mehdi\'nin Babasının Adı','','inherit','closed','closed','','2583-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2583,'http://islamex.com/?p=2595',0,'revision','',0),(2596,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<p align=\"right\">\n	Fahrettin G&uuml;ven</p>\n\n<p>\n	Kur&rsquo;an ve s&uuml;nnette yer alan delillerin yanısıra Ehl-i Beyt&rsquo;i tanımanın yollarından biri de tevhit, n&uuml;b&uuml;vvet, fıkıh, tefsir ve ahlak gibi &ccedil;eşitli konularda onlardan bize ulaşan s&ouml;zlerdir. Burada bu s&ouml;zlerden bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturan dua&rdquo; ve m&uuml;nacatlara işaret etmek istiyoruz. <em>Sahife-i Seccadiye</em>, <em>Mefatih-ul Cinan</em>, <em>Misbah-ul Muteheccid</em>, <em>İkbal-ul Ama&rsquo;l </em>ve <em>Sahife-i Meh-diyye </em>gibi kitaplarda kayıtlı olan bu du&acirc;lar incelendiğinde Ehl-i Beyt&nbsp; İmamlarının bu du&acirc;larda tevhid, ahlak&icirc; erdemler, toplumsal ilişkiler ve insan&icirc; tekam&uuml;l gibi konuları işlediklerini ve bu konularda fevkalade y&uuml;ce beyan ve &ouml;ğretiler beyan ettiklerini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	&Ouml;yle ki, bu y&uuml;ce &ouml;ğretilerin &ouml;rneğini Kur&rsquo;an ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&ouml;zlerinden başka hi&ccedil; bir yerde bulamayız.</p>\n\n<p>\n	Bu, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın başkalarının asla kavuşamayacağı ilah&icirc; makamlara sahip olup Allah indinden verilen vehbi ilime sahip olduklarını ortaya koymaktadır.</p>\n\n<p>\n	&Ouml;ten yandan Ehl-i Beyt İmamlarının bu duaları halka &ouml;ğretmeleri onların insanları Allah yoluna hidayet etme ve terbiye etme vazifesini &uuml;stlendiklerini de g&ouml;sterir. &Ccedil;&uuml;nk&uuml; bu dualar, hem &ouml;ğreticidir hem de dolaylı pratik tavsiye ve telkinler i&ccedil;ermesi, ruhta bıraktığı k&ouml;kl&uuml; etki hasebiyle de eğiticilik y&ouml;n&uuml;nden eşsiz bir &ouml;nem ve &ouml;zelliğe sahiptir.</p>\n\n<p>\n	Bizler bu du&acirc;ları okumak ve yaşamakla Allah&rsquo;a yaklaşabilir, y&uuml;ce irfan&icirc; bilgilere erişebilir ve ruh&icirc; erdemlerimizi artırarak derun&icirc; &ccedil;ekişmelerimizi yok edebiliriz.</p>\n\n<p>\n	Elbette, bu dualardan her biri insanın bulunduğu marifet ve kemal seviyesi ve &ccedil;eşitli hallerinden &ouml;ncelikle belli birine hitap etmekte ve eğiticilik y&ouml;n&uuml;nden belirli bir gayeyi g&uuml;tmekteler. Kelime ve c&uuml;mlelerin di-zilişi ve du&acirc;nın b&ouml;l&uuml;mleri arasındaki tertip, du&acirc; edenin d&uuml;zenli bir fikr&icirc; ve ruh&icirc; akımı ge&ccedil;irerek ruh&icirc; ve manevi kemal ve marifete ulaşmasını sağlayacak şekildedir. Bu y&uuml;zden bu dualardan daha iyi yararlanmak i&ccedil;in kendi ruh&icirc; ve ahlak&icirc; yapımıza uygun ve yatkın bir duayı okumamız daha faydalı olur. Ger&ccedil;i bu duaların her biri insan i&ccedil;in sayısız faydaları i&ccedil;ermektedir.</p>\n\n<p>\n	Bu du&acirc;ların her birinin hangi gayeyle inşa olunduğunu ve ne gibi y&uuml;ce &ouml;ğretilere sahip olduğunu a&ccedil;ıklamak uzun bir incelemeye konu olabilecek mustakil bir mevzudur. Bizim buradaki hedefimiz Ehl-i Beyt&rsquo;in fazilet ve &ouml;ğretileriyle aşina olmak isteyenlerin İmam Zeyn&rsquo;&uuml;l-Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;larını i&ccedil;eren Sahife-i Seccadiye, <strong>Hz. Mehdi</strong>-&rsquo;nin du&acirc;larını i&ccedil;eren Sahife-i Mehdiyye&rsquo;ye ve &ccedil;eşitli İmamların du&acirc;larını i&ccedil;eren İkbal-ul A&rsquo;mal gibi kitaplara m&uuml;racaat edebileceklerini dile getirmek ve bu dualardan bazı &ouml;rnekler sunmaktır.</p>\n\n<p>\n	Burada yeri gelmişken Sorbon &Uuml;niversitesi Şia bilimcisi Prof. Henry Corbin&rsquo;in Merhum Allame Tabataba&icirc; ile iki yıllık muzakerelerinden sonra <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmanın &ouml;nemi ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;ları hakkındaki s&ouml;z ve duygularını Merhum Allame Tabataba&icirc;&rsquo;den naklen zikretmek istiyoruz. Merhum Allame, Corbin hakkında ş&ouml;yle demiştir:</p>\n\n<p>\n	Corbin: &ldquo;D&uuml;nyada canlı ve dinamik bir mezhep varsa o da Şiiliktir.&rdquo; diyordu. &ldquo;&Ccedil;&uuml;nk&uuml; Şia, yaşayan bir İmamın var olduğuna ve bunun gerekliliğine inanıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancı, Şiiliği s&uuml;rekli canlı ve diri tutmaktadır.&rdquo; diyordu. &ldquo;Yahudilikte gayb alemiyle olan irtabat, Hz. Musa&rsquo;nın &ouml;l&uuml;m&uuml;yle kesildi; Hıristiyanlıkta Hz. İsa&rsquo;nın &ouml;l&uuml;m&uuml;yle bu bağ koptu; M&uuml;sl&uuml;manların diğer fırkaları da Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in vefatıyla aynı duruma d&uuml;şt&uuml;ler. Ama Şia, gayb alemiyel irtibatta olan &ldquo;<strong>İmam</strong>&rdquo; ve &ldquo;<strong>Veli</strong>&rdquo;nin sağ olması gerektiğine inanarak bu irtibatı s&uuml;rekli korumuştur.&rdquo; Corbin, &ouml;zellikle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancından &ccedil;ok etkilenmiş ve b&uuml;y&uuml;k bir ruhi inkılaba uğramıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duaları i&ccedil;eren &ldquo;Sahife-i Mehdiye&rdquo; ile İmam Zeyn&uuml;l Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duları i&ccedil;eren &ldquo;Sahife-i Seccadiye&rdquo;yi &ccedil;ok okur ve onlardaki duaların y&uuml;ce i&ccedil;eriklerinin etkisinde kalarak ağlardı.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şimdi ise &ouml;rnek olarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;zel naibleri aracılığıyla m&uuml;minlere &ouml;ğrettiği dualardan bazı &ouml;rnekleri birlikte okuyalım.</p>\n\n<h2>\n	D&uuml;nya ve Ahiret İşleriyle İlgili Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, bize, sana itaat etmek muvaffakiyetini, isyandan uzaklaşmayı, niyetin doğruluğunu ve ihtiramları korunması gereken kimseleri tanımayı ihsan et; bize hidayete erişmek ve ona sabit kalmakla ikramda bulun; dillerimizi doğruluk ve hikmetle g&uuml;&ccedil;lendir; kalplerimizi ilim ve m&acirc;rifetle doldur; karınlarımızı haramdan ve ş&uuml;pheli şeylerden arıt; ellerimizi zul&uuml;m ve tecav&uuml;zden alıkoy; g&ouml;zlerimizi k&ouml;t&uuml;l&uuml;klerden ve hıyanetten koru; kulaklarımızı boş s&ouml;z ve gıybete kapat.</p>\n\n<p>\n	Alimlerimize, d&uuml;nyaya d&uuml;şk&uuml;n olmamayı ve hayırseverliği; &ouml;ğrencilere ciddi &ccedil;alışmayı ve rağbeti; dinleyenlere uymayı ve &ouml;ğ&uuml;t almayı ihsan et.</p>\n\n<p>\n	M&uuml;sl&uuml;manların hastalarına şifa ve rahatlık, &ouml;l&uuml;lerine şefkat ve rahmet, yaşlılarımıza vakar ve ağır başlılık, gen&ccedil;lerimize hakka d&ouml;n&uuml;ş ve t&ouml;vbe, kadınlarımıza haya ve iffet, zenginlerimize al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ve c&ouml;mertlik, fakirlerimize sabır ve kanaat l&uuml;tfet.</p>\n\n<p>\n	Gazilere galibiyet, tutsaklara kurtuluş, emir sahiplerine adalet ve şefkat, emir altındakilere (halka) insaf ve g&uuml;zel huy nasip et.</p>\n\n<p>\n	Hacılara, ziyaret&ccedil;ilere, yol azıkları ve nafakalarını bereketli kıl; onlara farz kıldığın hac ve umreyi eda etmelerini m&uuml;yesser eyle; ey merhametlilerin en merhametlisi, fazlın ve rahmetinle dualarımızı kabul buyur.&rdquo;</p>\n\n<h2>\n	Al-i Yasin Duasıyla Meşhur Olan Peygamber ve Ehl-i Beyt&rsquo;ine Salavat G&ouml;nderme Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Selam olsun Al-i Yasin&rsquo;e (Hz. Muhammed&rsquo;in Ehl-i Beyt&rsquo;ine); selam olsun sana ey Allah&rsquo;ın davet&ccedil;isi ve ayetlerinin mazharı; selam olsun sana ey Allah&rsquo;ın rahmet kapısı ve O&rsquo;nun dininin koruyucusu; selam olsun sana ey Allah&rsquo;ın halifesi ve hakkın yardımcısı; selam olsun sana ey Allah&rsquo;ın h&uuml;cceti ve iradesinin (rızasının) kılavuzu.</p>\n\n<p>\n	Selam olsun sana ey Allah&rsquo;ın kitabını okuyan ve onu a&ccedil;ıklayan; selam olsun sana gece ve g&uuml;nd&uuml;z saatlerinde; selam olsun sana ey Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti; selam olsun sana ey Allah&rsquo;ın ruhlar aleminde kullardan aldığı ve sağlamlaştırdığı misakı; selam olsun sana ey Allah&rsquo;ın kefil olduğu vaadi.</p>\n\n<p>\n	Selam olsun sana ey dikilmiş bayrak, bağışlanmış ilim, halkın sığınağı, Allah&rsquo;ın geniş rahmeti ve kesin olan vaadi.</p>\n\n<p>\n	Selam olsun sana kalktığında ve oturduğunda, selam olsun sana (Kur&rsquo;an) okuyup a&ccedil;ıkladığında, namaz kılıp ve kunut tuttuğunda, r&uuml;ku ve secde ettiğinde; selam olsun sana la ilahe illallah ve Allah-u Ekber dediğinde, selam olsun sana, hamd ettiğinde ve mağfiret dilediğinde; selam olsun sana sabahladığında ve akşamladığında; selam olsun sana gecenin karanlığında ve g&uuml;nd&uuml;z&uuml;n aydınlığında.</p>\n\n<p>\n	Selam olsun sana ey g&uuml;ven kaynağı İmam; selam olsun sana her halinde ey &uuml;mit kaynağı olan &ouml;nc&uuml;.</p>\n\n<p>\n	Ey velim. Sen şahit ol ki, ş&uuml;phesiz ben Allah&rsquo;tan başka bir ilahın olmadığına, O&rsquo;nun tek olup ortağı bulunmadığına, Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna, ondan ve Ehl-i Beyt&rsquo;inden başka bir habibin ol-madığına tanıklık ediyorum.</p>\n\n<p>\n	Sen ey velim! Sen şahit ol ki, Emir-ul M&uuml;minin Ali, Hasan, H&uuml;seyn, Ali b. H&uuml;seyn, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali Allah&rsquo;ın h&uuml;ccetleridir; senin de Allah&rsquo;ın h&uuml;cceti olduğuna şehadet ediyorum.</p>\n\n<p>\n	Yine şehadet ediyorum ki, &ouml;l&uuml;m haktır, nekir ve m&uuml;nker haktır, (&ouml;ld&uuml;kten sonra) haşrolmak haktır, sırat haktır, mizan (terazi) haktır, dirilmek haktır, hesap haktır, cennet ve cehennem haktır, cennetle m&uuml;jdelenmek ve cehennemle korkutulmak haktır.</p>\n\n<p>\n	Ey velim! Sizinle muhalefet eden bedbaht olmuştur, size itaat eden mutluluğa ermiştir. &Ouml;yleyse seni şahit kıldığım şeyde tanıklık et. Ben senin dostunum, d&uuml;şmanından uzağım. Sizin razı olduğunuz şey haktır, sevmediğiniz şey batıldır, emrettiğiniz şey maruftur (iyi ameldir) ve sakındırdığınız şey ise m&uuml;nkerdir.</p>\n\n<p>\n	Ey velim! Ben ortağı olmayıp tek olan Allah&rsquo;a, O&rsquo;nun el&ccedil;isine (Peygambere), Emir-ul M&uuml;minin&rsquo;e ve sizin hepinize evvelinizden sonuncunuza dek iman etmişim, yardımım sizin i&ccedil;in hazırdır, dostluğum size halistir. Amin; ya Rabbel alemin. (Ya Rab! Bu dualarımı kabul buyur).&rdquo;</p>\n\n<h2>\n	Bu Ziyaretten Sonraki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, rahmetinin Peygamberi ve nurunun kelimesi olan Mu-hammed&rsquo;e rahmet et. Kalbimi yakin, g&ouml;ğs&uuml;m&uuml; iman, fikrimi sebat, azmimi ilim, kuvvetimi amel, dilimi doğruluk, dinimi katından olan ba-siret, g&ouml;z&uuml;m&uuml; ziya (ışık), kulağımı hikmet, dostluğumu Muhammed ve &Acirc;l-i Muhammed&rsquo;e dostluk ve velayet nuruyla doldur; ki sana kavuşarak ahd ve misakına vefa etmiş olayım da rahmetin beni sarmış olsun; Ey Mevla! Ey &ouml;v&uuml;lm&uuml;ş!</p>\n\n<p>\n	Allah&rsquo;ım! Yery&uuml;z&uuml;ndeki h&uuml;ccetin, beldelerinde halifen, halkı yoluna &ccedil;ağıran, adaleti uygulamaya davet eden, halkı emrine sevk eden, m&uuml;&rsquo; minlerin velisi olan, kafirleri yok eden, karanlıkları aydınlatan, hakkı aşikar kılan, hikmet ve doğruyla konuşan, yery&uuml;z&uuml;ndeki kelimen olan, korkarak emrini bekleyen, şefkatli veli, kurtuluş gemisi, hidayet nişanesi, ve halkın g&ouml;z&uuml;n&uuml;n nuru olan ve (İmamet) ridasını giyen, &uuml;z&uuml;nt&uuml;leri gideren, d&uuml;nyayı zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracak olan Muhammed b. Hasan&rsquo;a (<strong>Hz. Mehdi</strong>&rsquo;ye) &ouml;zel rahmetinle rahmet eyle. Ş&uuml;phesiz sen her şeye kadirsin.</p>\n\n<p>\n	Allah&rsquo;ım, evliyanın soyundan olan veline salat g&ouml;nder; o evliya ki, onların itaatını farz ettin, onların hakkını gerekli kıldın, &ccedil;irkinliği onlardan giderdin ve onları arındırdın. Allah&rsquo;ım, ona yardımda bulun, onunla dinine yardım et, yine onunla dostlarına, Şiilerine ve yardımcılarına yardım et; bizi de onun yardımcılarından kıl.</p>\n\n<p>\n	Allah&rsquo;ım, onu, her asi, azgın ve b&uuml;t&uuml;n yaratıklarının şerrinden koru. Onu &ouml;n&uuml;nden, arkasından, sağından, solundan koru. Onu himaye et, k&ouml;t&uuml; bir şeyin ona ulaşmasına engel ol, onun vasıtasıyla Peygamberini ve Peygamberinin Ehl-i Beyt&rsquo;ini (onların ortaya koyduğu mektebi) koru, onunla adaletini aşik&acirc;r kıl, onu yardımınla destekle; ona yardım edene yardımda bulun, yardımlarını ondan kesenleri yardımcısız bırak; onunla k&uuml;fr&uuml;n elebaşlarını yok et; onun vasıtasıyla, yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, karasında ve denizindeki kafir ve m&uuml;nafıkları ortadan kaldır, onun vesilesiyle yery&uuml;z&uuml;n&uuml; adaletle doldur ve peygamberin olan Muhammed&rsquo;in dinini aşikar et.</p>\n\n<p>\n	Allah&rsquo;ım! Beni, onun yardımcı, Şia ve takip&ccedil;ilerinden kıl; Al-i Mu-hammed&rsquo;in arzu ettikleri ve d&uuml;şmanlarının korktukları şeyi (mevlamızın zuhuruyla) bana g&ouml;ster; ey celal ve kerem sahibi ve rahmet edenlerin en merhametlisi olan Allah, duamı kabul buyur.&rdquo;</p>\n\n<h2>\n	&Uuml;z&uuml;nt&uuml;lerin Giderilmesi Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım; bela (ve imtihan) b&uuml;y&uuml;m&uuml;ş, İmamımızın gizliliği aşik&acirc;r olmuş, umutlar kesilmiş, perdeler kalkmış, yery&uuml;z&uuml; daralarak g&ouml;ğ&uuml;n rahmeti &ouml;nlenmiş; ey Rabbim, yardım dilenilecek, kendisine şikayet g&ouml;-t&uuml;r&uuml;lecek, zorlukta ve kolaylıkta dayanılacak olan sensin.</p>\n\n<p>\n	Allah&rsquo;ım! Muhammed ve Al-i Muhammed&rsquo;e rahmet eyle, onlara itaat etmeyi bizlere farz kıldın, bu vesileyle onların makamlarını bize ta-nıttın; &ouml;yleyse onların hakkı h&uuml;rmetine g&ouml;z yumup a&ccedil;mak gibi veya daha kısa bir zamanda gam ve &uuml;z&uuml;nt&uuml;y&uuml; bizden gider.</p>\n\n<p>\n	Ey Muhammed, Ey Ali, sorunumun &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in bana yetin &ccedil;&uuml;nk&uuml; siz yeterlisiniz; bana yardım edin &ccedil;&uuml;nk&uuml; siz yardım edensiniz. Ey Mev-lam, ey zamanın sahibi olan İmam, benim feryadıma yetiş, benim feryadıma yetiş, benim feryadıma yetiş.&rdquo;</p>\n\n<h2>\n	Şerden Korunmak Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla. Ey kulların sahibi, ey k&uuml;f&uuml;r gruplarını yenilgiye uğratan, ey kapıları a&ccedil;an, ey sebepleri var eden! La ilahe illallah, Muhammed&rsquo;un Resulullah hakkı h&uuml;rmetine bizim elde etmeye kadir olmadığımız bir sebep var et. Allah&rsquo;ın salat ve selamı Mu-hammed ve O&rsquo;nun evladına olsun.&rdquo;</p>\n\n<h2>\n	Meb&rsquo;as G&uuml;n&uuml;ndeki Dua</h2>\n\n<p>\n	<strong><em>Hz. Mehdi</em></strong><em>&rsquo;nin 3. naibi olan Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh <strong>İmam Mehdi</strong>&rsquo;nin ş&ouml;yle buyurduğunu rivayet etmiştir: Recep ayının 27&rsquo;sinde on iki rekat namaz kıl, her iki rekattan sonra ş&ouml;yle de:</em></p>\n\n<p>\n	&ldquo;Hamd Allaha ki, oğul edinmemiştir, m&uuml;lk&uuml;nde ortağı yoktur ve acizlik y&uuml;z&uuml;nden kendine dost da edinmemiştir. Pek b&uuml;y&uuml;k bil O&rsquo;nu ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; de bildir.&rdquo; (İsra/111)</p>\n\n<p>\n	&ldquo;Ey &ouml;m&uuml;r boyunca azığım, ey zorlukta sahibim, ey velinimetim, ey istek anında imdat&ccedil;ım, ey ihtiya&ccedil; zamanı &ccedil;arem, ey gıyabımda koruyucum, ey yalnızlıkta bana yeterli olanım, ey tehlike anında munisim! Sen ayıbımı &ouml;rtensin; &ouml;yleyse sana hamd olsun. Sen, s&uuml;r&ccedil;memden vazge&ccedil;ensin; &ouml;yleyse &ouml;vg&uuml; sana mahsustur. Sen, yıkıldığımda &uuml;z&uuml;nt&uuml;m&uuml; giderensin; &ouml;yleyse hamd sana layıktır.</p>\n\n<p>\n	Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; ayıbımı &ouml;rt, korkuma g&uuml;ven bağışla, yanılmamı affet, g&uuml;nahlarımı bağışla, k&ouml;t&uuml;l&uuml;klerimden ge&ccedil; ve beni cennet ehlinin arasına al; cennet ehline verdiğin doğru vaad &uuml;zere.&rdquo;</p>\n\n<p>\n	<em>Namaz ve duadan sonra, Hamd, İhlas, Kafirun, Nas, Felak, Kadr sureleri ve Ayet-el K&uuml;rsiyi yedi defa oku, sonra yedi defa da ş&ouml;yle de: &ldquo;Allah, Allah, benim rabbimdir, O&rsquo;na bir şeyi ortak koşmuyorum.&rdquo; Sonra istediğin şeyi iste.</em></p>\n\n<h2>\n	Gaybet D&ouml;nemindeki Dua</h2>\n\n<p>\n	<em>Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın Gaybet-i Suğra d&ouml;nemindeki &ouml;zel naiblerinden şu duayı <strong>İmam Mehdi</strong>&rsquo;den nakletmektedir:</em></p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, kendini bana tanıt, eğer kendini bana tanıtmazsan resul&uuml;n&uuml; tanıyamam; Allah&rsquo;ım resul&uuml;n&uuml; bana tanıt, eğer resul&uuml;n&uuml; bana tanıtmazsan h&uuml;ccetini tanıyamam; Allah&rsquo;ım h&uuml;ccetini bana tanıt, eğer h&uuml;ccetini tanıtmazsan dinimden saparım; Allah&rsquo;ım cahiliye &ouml;l&uuml;m&uuml;yle beni &ouml;ld&uuml;rme; ve hidayet ettikten sonra kalbimi kaydırma.</p>\n\n<p>\n	Allah&rsquo;ım, beni hidayet etmenle Peygamberden sonra itaat etmeyi bana kıldığın farzı kabul ettim. B&ouml;ylece emir sahibi olan Emir-ul M&uuml;minin Ali&rsquo;nin, Hasan ve H&uuml;seyn&rsquo;in, Ali ve Muhammed&rsquo;in, Cafer ve Musa&rsquo;nın Ali ve Muhammed&rsquo;in, Ali ve Hasan&rsquo;ın ve <strong>H&uuml;ccet&rsquo;ul Kaim&rsquo;il Mehdi</strong>&rsquo; nin -senin selamın onların hepsine olsun- velayetlerine boyun eğdim ve onlara uydum.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse beni dininde sabit kıl, itaatinde gayretlendir, kalbimi veliyy-i emrine karşı yumuşak kıl, yaratıklarını sınadığın şeylerden beni muaf et, halktan gizlediğin ve senin izninle onlardan gayıb olan ve (zuhur etmek i&ccedil;in) emrini bekleyen veliyy-i emrine itaat etmekte beni sabit kıl. Allah&rsquo;ım, velinin işini aşik&acirc;r etmek ve gaybet perdesinden &ccedil;ıkarak kıyam etmesi i&ccedil;in izin vereceğin uygun zamanı sen (daha) iyi bilirsin. &Ouml;yleyse bu gaybete karşı beni sabırlı kıl, ki ertelediğin şeyin &ccedil;abuk olması ve &ccedil;abuklaştırdığın şeyin ertelenmesini istemiyeyim, &ouml;rtt&uuml;ğ&uuml;n şeyin perdesini kaldırmayayım, sakladığın şeyi araştırmayayım, tedbir ve kararın hususunda seninle m&uuml;nazaa etmeyeyim, &ldquo;Ni&ccedil;in, nasıl ve neden dolayı veliyy-i emrin zuhur etmiyor, oysa ki yery&uuml;z&uuml; zul&uuml;mle dolmuştur?&rdquo; demeyeyim ve b&uuml;t&uuml;n işlerimi sana bırakayım.</p>\n\n<p>\n	Allah&rsquo;ım, ben velliyy-i emrini a&ccedil;ık&ccedil;a ve emrini uyguladığı halde bana g&ouml;stermeni istiyorum. Şunu da biliyorum ki, g&uuml;&ccedil;, kudret, burhan, h&uuml;ccet (delil), meşiyyet ve irade senin elindedir. &Ouml;yleyse veliyy-i emrini, a&ccedil;ık&ccedil;a konuşabildiği, nişanelerinin belirginleştiği, sapıklığı yok edip hidayete sevkettiği ve cehaletten kurtardığı halde onu g&ouml;rebilmeyi bana ve b&uuml;t&uuml;n m&uuml;minlere nasib eyle.</p>\n\n<p>\n	Ey Rabbim, onun a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmesini muyesser eyle; onu g&ouml;rmekle bizi, g&ouml;zleri aydınlanan kimselerden kıl, bizi onun hizmetinde bulundur; onun yolu &uuml;zere &ouml;ld&uuml;r, onun grubunda haşret.</p>\n\n<p>\n	Allah&rsquo;ım onu, b&uuml;t&uuml;n yaratıklarının şerrinden koru; onu kendi korumanla, &ouml;n&uuml;nden, arkasından, sağından, solundan, yukarısından ve aşağısından koru; &ouml;yle korumakla koru ki, artık onunla koruduğun kimse yok olmaz; bu yolla da Resul&uuml;n&uuml; ve resul&uuml;n&uuml;n vasisinin yolunu sağlamlaştır.</p>\n\n<p>\n	Allah&rsquo;ım, onun &ouml;mr&uuml;n&uuml; uzat, &ouml;m&uuml;r s&uuml;resini artır, veli ve &ouml;nder kıldığın şeyde ona yardımda bulun, ona ikramını &ccedil;oğalt. &Ccedil;&uuml;nk&uuml; o doğru yol bulmuş hidayet&ccedil;i, hidayet olmuş kıyam edici, p&acirc;k, muttaki, tertemiz, (Rabbinin verdiğine) razı ve hoşnut, sabreden, &ccedil;aba g&ouml;steren ve &ccedil;ok ş&uuml;kredendir.</p>\n\n<p>\n	Allah&rsquo;ım, gaybet zamanının uzaması ve haberinin bizden kesilmesinden dolayı yakini bizden alma; onu anmayı, onu beklemeyi, ona iman etmeyi, zuhur edeceğine yakini olmayı, ona dua etmeyi, ona salat g&ouml;ndermeyi bize unutturma; gaybetinin uzamasıyla, zuhur ve kıyamından bizi umutsuz etme; onun hakkındaki yakinimizi, Resul&uuml;n&uuml;n kıyamına ve indirdiğin ayetlere olan inancımız gibi sağlam kıl. Kalplerimizi ona iman etmede g&uuml;&ccedil;l&uuml; kıl; bizi onun eliyle hidayet et, b&uuml;y&uuml;k ve doğru yola g&ouml;t&uuml;r. Bizi ona itaat etmekte g&uuml;&ccedil;l&uuml; ve ona uymakta sebatlı kıl. Yine bizi onun hizbinde, ona yardım edenler ve onun işine razı olanlar arasında kıl.</p>\n\n<p>\n	Bu inancı hayatta ve &ouml;l&uuml;m anında bizden alma; bu inan&ccedil;ta ş&uuml;phe etmediğimiz, ahdi bozmadığımız, ş&uuml;pheye kapılmadığımız ve onu yalanlamadığımız halde canımızı al.</p>\n\n<p>\n	Allah&rsquo;ım, onun ferecini yakınlaştır, yardımınla onu te&rsquo;yit et; ona yar-dım edenlere yardımda bulun, yardım etmeyerek onu yalnız bırakanları yalnız bırak; onunla d&uuml;şmanlık yapan ve onu tekzip edenlere gazap et; onunla hakkı aşikar kıl; onunla zulm&uuml; yok et; onun vesilesiyle m&uuml;min kullarını zilletten kurtar; beldeleri ihya et, azgınları &ouml;ld&uuml;r, dalalet başlarını kır, zalim ve kafirleri zelil et, m&uuml;nafıkları, ahdi bozanları ve yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, denizinde ve karasında, dağında ve ova-sında olan b&uuml;t&uuml;n m&uuml;lhitleri (kafirleri) yok et; ta ki, onlardan hi&ccedil; kimse ve hi&ccedil; bir eser baki kalmasın. Beldelerini onlardan temizle ve kullarının g&ouml;n&uuml;llerine, onların yok olmasıyla şifa ver.</p>\n\n<p>\n	Onun vesileyle dininden mahvolanı yenile, h&uuml;km&uuml;nden ve dininden değişeni ıslah et; ta ki, onun vesilesi ve onun eliyle dinin yepyeni olsun; onda hi&ccedil; bir eğrilik ve bid&rsquo;at kalmasın; &ouml;yle ki, onun uyguladığı adalet ile kafirlerin ateşlerini s&ouml;nd&uuml;resin. Ş&uuml;phesiz o, kendin i&ccedil;in halis kıldığın (se&ccedil;tiğin), dininin yardımı i&ccedil;in razı olduğun, ilminle se&ccedil;tiğin, g&uuml;nahlardan koruduğun, eksikliklerden m&uuml;nezzeh ettiğin, gizlilere vakıf kıldığın, kendisine nimet verdiğin ve pisliklerden arıttığın kulundur.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse ona, onun tertemiz olan babalarına ve se&ccedil;kin şiilerine salat g&ouml;nder, onları en &uuml;st&uuml;n arzularına ulaştır ve bu duayı bizden, her &ccedil;eşit ş&uuml;phe, riya ve ş&ouml;hretten halis kıl; ta ki, bu du&acirc; vasıtasıyla senden başkasını kastetmeyelim ve senin rızandan başkasını istemeyelim.</p>\n\n<p>\n	Ey Allah; Peygamberimizi yitirmiş olmamızı, velimizin (&ouml;nderimizin) gaybetini, zamanın bize olan zorluğunu, fitnelerin &uuml;zerimize &ccedil;&ouml;kmesini, d&uuml;şmanların bize karşı birbirlerine destek olmalarını, onların &ccedil;ok bizim ise sayımızın az olmasını sana şikayet ediyoruz. Allah&rsquo;ım, &ouml;yleyse onu, acil bir zafer, senden taraf g&uuml;&ccedil;l&uuml; bir yardım ve adalet&ccedil;i bir İmamın zuhuruyla gider; ey alemlerin Rabbi olan hakkın ilahı!</p>\n\n<p>\n	Allah&rsquo;ım, adaletini kullarının arasında aşikar etmede ve beldelerindeki d&uuml;şmanlarını &ouml;ld&uuml;rmede kendi veline izin vermeni istiyoruz; ta ki, zul&uuml;m i&ccedil;in, kırmadığın hi&ccedil;bir temel, yok etmediğin hi&ccedil;bir yapı, zayıflatmadığın hi&ccedil;bir g&uuml;&ccedil;, yıkmadığın hi&ccedil;bir direk (destek), k&ouml;reltmediğin hi&ccedil;bir kılı&ccedil; ve silah, devirmediğin hi&ccedil;bir bayrak, &ouml;ld&uuml;rmediğin hi&ccedil; bir kahraman, hor ve hakir etmediğin hi&ccedil;bir ordu bırakmayasın.</p>\n\n<p>\n	Ey Rabbim, onları par&ccedil;alayıcı taşınla taşla, keskin kılıcınla onları vur, su&ccedil;lulardan geri d&ouml;nmeyecek gazabınla onları cezalandır, kendi d&uuml;şmanlarını, dinin d&uuml;şmanlarını ve Resul&uuml;n&uuml;n d&uuml;şmanlarını, velinin ve m&uuml;min kullarının eliyle cezalandır.</p>\n\n<p>\n	Ey Allah; velini, yery&uuml;z&uuml;ndeki h&uuml;ccetini, d&uuml;şmanlarının korkusundan emanda kıl; ona mani olana mani ol; ona hile yapana hile yap; ona k&ouml;t&uuml; kasıtta bulunanı bedbahtlığa d&uuml;ş&uuml;r; fesatlarının k&ouml;k&uuml;n&uuml; ondan kes; onun vesilesiyle d&uuml;şmanların kalplerini korkut, ayaklarını sars, a&ccedil;ık&ccedil;a ve aniden onları azabına d&uuml;&ccedil;ar et. Azabını onlara şiddetlendir, kullarının arasında onları zillete d&uuml;ş&uuml;r, beldelerinde onlara lanet et, cehennemin en aşağı tabakasında onlara yer ver, en şiddetli azabını onlara indir, onları ateşe at, &ouml;l&uuml;lerinin kabirlerini ateşle doldur, onları yakıcı ateşine vasıl et; &ccedil;&uuml;nk&uuml; onlar namazı zayi ettiler, heva ve heveslerine uydular, se&ccedil;kin kullarını hor ve hakir ettiler.</p>\n\n<p>\n	Allah&rsquo;ım, velin vesilesiyle Kur&rsquo;an&rsquo;ı ihya et, karanlığı olmayan ebedi nurunu bize g&ouml;ster, onun vesilesiyle &ouml;l&uuml; kalpleri dirilt, yanan g&ouml;ğ&uuml;slere şifa ver, dağınık fikirleri hak &uuml;zere topla, tatil olan hadleri (şer&rsquo;i tazirleri) ve terk edilmiş h&uuml;k&uuml;mleri ikame et; ta ki, zahir olmamış hi&ccedil; bir hak ve parlamamış hi&ccedil; bir adalet baki kalmasın.</p>\n\n<p>\n	Allah&rsquo;ım bizi, onun y&acirc;ranlarından, onun h&uuml;k&uuml;metini takviye eden, onun emrini yerine getiren, onun işine razı olan, onun verdiği h&uuml;k&uuml;mlere teslim olan ve yaratıklarından (korkarak) takiyyeye ihtiya&ccedil; duymayanlardan kıl.</p>\n\n<p>\n	Ey Rabbim, k&ouml;t&uuml;l&uuml;kleri gideren, &ccedil;ağırdığında &ccedil;aresiz kalana icabet eden, b&uuml;y&uuml;k sıkıntılardan kurtaran sensin. &Ouml;yleyse her &ccedil;eşit zararı velinden uzaklaştır, vaadettiğin gibi onu yery&uuml;z&uuml;nde halifen kıl.</p>\n\n<p>\n	Allah&rsquo;ım, bizi, Al-i Muhammed&rsquo;in d&uuml;şmanlarından kılma, Al-i Muhammed&rsquo;e kin besleyenlerden de kılma; ben bundan sana sığınıyorum; &ouml;yleyse beni koru; sana sığınıyorum, &ouml;yleyse bana sığınak ver.</p>\n\n<p>\n	Ey Rabbim; Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; beni onların makamı h&uuml;rmetine d&uuml;nya ve ahirette kendi katında kurtuluşa eren ve mukarreblerden kıl.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> M&uuml;zakereti Allame Tabatabai ba Prof. Corbon. Bu eserin T&uuml;rk&ccedil;e terc&uuml;mesi &ldquo;S&ouml;yleşiler&rdquo; adı altında İnsan Yayınları tarafından yayınlanmıştır.</p>\n	</div>\n</div>','İmam Mehdi (a.s)’dan  Nakledilen Bazı Dualar','','inherit','closed','closed','','2582-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2582,'http://islamex.com/?p=2596',0,'revision','',0),(2597,1,'2020-05-08 13:07:34','2020-05-08 10:07:34','<h1>\n	<span style=\"line-height: 1.2em; font-size: 13px;\">Kur&rsquo;an&rsquo;da Gayba İman</span></h1>\n\n<p>\n	Gayba ve gaybla ilgili hakikatlere inanmak peygamberlerin ilahi davetlerinin ekseni olup vahy ve n&uuml;b&uuml;vvete imanın gereklerindendir. Nitekim Bakara Suresi&rsquo;nin ilk ayetlerinde Kur&rsquo;an <strong>&ldquo;gayba inananlar i&ccedil;in hidayet edici bir kitap&rdquo;</strong> olarak tanıtlımıştır: <strong>&ldquo;Bu bir kitaptır ki, kendisinde ş&uuml;phe yok. Takva sahipleri i&ccedil;in de yol g&ouml;stericidir. Onlar, gayba inanırlar.&rdquo;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Gayb&icirc; biligi, insanın kendi başına edinebileceği bir bilgi olamayıp sadece ilah&icirc; &ouml;ğrenim ve vahy yoluyla elde edebileceği ink&acirc;r edilmez bir ger&ccedil;ektir. Bineanaleyh &ldquo;gayb&rdquo;; Allah Teala&rsquo;nın kullarını, peygamberleri vasıtasıyla bilgilendirdiği, melekler, Arş, K&uuml;rs&uuml;, cennet, cehennem, ge&ccedil;miş ve gelecekle ilgili gizli olaylar gibi geniş bir hakikatler yelpazesini kapsamına almaktadır ki, Allah Teala peygamberleri vasıtasıyla halkı bu vb. konulardan haberdar kılmaktadır.</p>\n\n<p>\n	Buradaki bahsimiz gelecekle ilgili bir mevzu etrafında olduğundan; gelecekte vuku bulacak bazı olaylar hakkında semavi kitaplarda bildirilmiş olan birka&ccedil; gaybi meseleyi aşağıya aktarıyor, bu &ouml;rneklerden birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	Son Peygamber Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in geleceğine dair daha &ouml;nceki peygamberlerin bunu haber vermeleri: <strong>&ldquo;Hani, Meryemoğlu İsa da &ldquo;ey İsrailoğlulları, ger&ccedil;ekten ben, sizin i&ccedil;in Allah&rsquo;tan g&ouml;nderilmiş bir el&ccedil;iyim. Benden &ouml;nceki Tevrat&rsquo;ı doğrulayıcı ve benden sonra, ismi &ldquo;Ahmed&rdquo; olan bir peygamberin de m&uuml;jdeleyicisiyim&rdquo; demişti. Fakat o, apa&ccedil;ık belgelerle onlara gelince &ldquo;Bu, a&ccedil;ık&ccedil;a bir b&uuml;y&uuml;d&uuml;r&rdquo; dediler.&rdquo;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İsarailoğullarının yery&uuml;z&uuml;nde iki kere fesad &ccedil;ıkarıp -her ikisinde de- yenilgiye uğrayacakları haberi: <strong>&ldquo;Kitapta, İsrailoğullarına şu h&uuml;km&uuml; verdik: Muhakkak siz, yery&uuml;z&uuml;nde iki defa bozgunculuk &ccedil;ıkaracaksınız ve pek kibirli bir y&uuml;kselişle muhakkah kibirlenip y&uuml;kseleceksiniz. Nitekim o ikiden ilk -vaid- geldiği zaman, olduk&ccedil;a zorlu olan kullarımızı &uuml;zerinze g&ouml;nderdik de -sizi- evlerin aralarına kadar girip araştırdılar, bu yerine gitirilmiş bir vaiddi&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	- Romalıların Farsları yeneceği haberi: <strong>&ldquo;Elif L&acirc;m Mim. Rum-oruduları- yenilgiye uğradı.Yakın bir yerde. Ama onlar, yenilgilerinden sonra yeneceklerdir...&rdquo;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın insanoğluna bildirdiği gayb&icirc; işlerin herbiri onun hayat ve alınyazısıyla belli bir ilişki i&ccedil;inde olup belli bir ama&ccedil;la ger&ccedil;ekleşmektedir.</p>\n\n<p>\n	1- Gayb&icirc; haberler ger&ccedil;ekleşince insanlar, peygambaerlerin peygamberlik iddialarının doğru olduğunu g&ouml;rmekte, iman ve inan&ccedil;ları, pekişmektedir.</p>\n\n<p>\n	2- Gelecekte vuku bulacak iyi veya k&ouml;t&uuml; olayaların haber verilip bildirilmesi, o olayların vuku sırasındaki zaman diliminde yaşayanların gerekli -doğru- tavrı takınabilmelerini sağlamaktadır. &Ccedil;&uuml;nk&uuml; bu gayb&icirc; haberler verildiğinde, bunların vukuu sırasında takınılması gereken doğru tavırın nasıl olması gerektiği de genllikle bildirilmektedir.</p>\n\n<p>\n	3- B&uuml;t&uuml;n bunlardan daha da &ouml;nemli olanı şudur: Olumlu hadisler hakkında &ouml;ng&ouml;r&uuml; bulunup &ouml;nceden haber vermek aslında o olay i&ccedil;in uygun, fikri ve duygusal ortamı hazırlamak demektir. Olumsuz olayların bildirilmesi de, bunların karşısında fikr&icirc; ve duygusal engeller oluşturmak suretiyle, ilerleyip yayılmalarının &ouml;nlenmesini sağlamaktadır.</p>\n\n<p>\n	Bu &ouml;ng&ouml;r&uuml; -ve Kur&rsquo;an taabiriyle: bu gayb&icirc; haberlerin en &ouml;nemlilerin- den biri de Kur&rsquo;an-ı Kerim ve nebev&icirc; s&uuml;nnet ile bildirilmiş olan &ldquo;insanlığın gelceği ve insan topluluklarının kaderiyle ilgili haber&rdquo;dir ki buradaki bahsimizin ana temasını oluşturan bu haber &ouml;zetle ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Sonunda b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hakimiyeti Allah&rsquo;ın salih kullarının eline ge&ccedil;ecek, şirk ve k&uuml;fr&uuml;n k&ouml;k&uuml; kazılacaktır ki Hz. Peygamber efendimiz <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan haberlerde bu hususta etraflıca a&ccedil;ıklamalarda bulunulmuştur, bu hadisenin, adı &ldquo;Muhammed&rdquo;, Lakabı &ldquo;<strong>Mehdi</strong>&rdquo; olan <em>aleyhi&rsquo;s-sel&acirc;m</em> bir İmam vasıtasıyla ger&ccedil;ekleşeceği ve g&ouml;kten inen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın o hazretin yardımcısı olacağı, onun zamanında İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;yaya egemen olacağı, insanlığın harikul&acirc;de ve olağan&uuml;st&uuml; bir ilm&icirc; ve manev&icirc; ilerleme kaydedeceği, b&uuml;t&uuml;n d&uuml;nyanın huzur, g&uuml;ven ve refaha kavuşacağı bildirilmiştir.&rdquo; Bu mevzu fevkalade &ouml;nemli olduğundan Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> &uuml;zerinde bir hayli durmuş, &ouml;nemle vurgulamış ve &ccedil;eşitli boyutları &uuml;zerinde etraflı a&ccedil;ıklamalarda bulunmuştur. Nitemkim bug&uuml;n M&uuml;sl&uuml;-manlar arasında benzeri yorum ve tefsirlerde bulunulan pek az İslam&icirc; konu vardır ki, &ccedil;eşitli İslam mezhepleri arasında g&ouml;r&uuml;ş birliği ve ittifakta bulunulmuş olsun. Hatta bu hususta tam bir vahdet ve ittifaka ulaşabilmek ve yine diğer mevzularda ittifak sağlamaktan &ccedil;ok daha kolaydır. Keza Ehl-i S&uuml;nnete mensup bazı ulema, akidev&icirc; a&ccedil;ıdan s&uuml;nni olduğu halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> nin kimliği konusunda Şia akidesiyle aynı g&ouml;r&uuml;ş&uuml; paylaşır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Bu inancın İslam&icirc; olduğu ve &ouml;tedenberi, &ccedil;ağlar boyunca İslam ulemasının Kur&rsquo;an ve s&uuml;nnete dayanarak bu hususta g&ouml;r&uuml;ş birliği i&ccedil;inde bulunduğu noktasına ışık tutucu bazı delilleri burada aktarmanın faydalı olacağı inancındayız.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Hz. Mehdi (a.s)</h2>\n\n<p>\n	İslam&rsquo;ın en &ouml;nemli kaynağı Kur&rsquo;an-ı Kerim diğer konularda olduğu gibi bu alanda da ayrıntılara girmeden genel ve t&uuml;mel olarak bahsetmekte ve iman sayesinde cihanş&uuml;mul adil bir h&uuml;kumetin ger&ccedil;ekleşeceğini haber vermektedir.</p>\n\n<p>\n	&Ouml;rnek olarak bu konuyu s&ouml;z konusu eden şu ayetleri g&ouml;sterebiliriz:</p>\n\n<p>\n	1- <strong>&ldquo;Andolsun, biz Zikir&rsquo;den sonra Zebur&rsquo;da da: Hi&ccedil; ş&uuml;phesiz arza salih kullarım varis olacaktır diye yazdık. Ger&ccedil;ek şu ki kulluk eden bir topluluk i&ccedil;in bunda (Kur&rsquo;an&rsquo;da) a&ccedil;ık bir mesaj vardır.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Herşeyden &ouml;nce ayette ge&ccedil;en bazı kelimelere dikkat etmek gerek:</p>\n\n<p>\n	Arz: Yer k&uuml;resine denilmektedir ve başka bir anlamda kullanıldığına dair &ouml;zel bir belirte&ccedil; olmadık&ccedil;a b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	İrs ve miras: L&uuml;gat anlamı, muamele ve alış-veriş etmeden elde edilen şeye denir. Ancak Kur&rsquo;an-ı Kerim&rsquo;de bazı yerlerde salih bir kavmin salih olmayanlara galibiyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;, onların imkanat ve g&uuml;&ccedil;lerini ele ge&ccedil;irmesi anlamında kullanılmıştır.</p>\n\n<p>\n	Zebur: Her &ccedil;eşit kitap ve yazı anlamına gelmektedir; ancak Ahd-i kadim&rsquo;de &ldquo;Mezamir-i Davud&rdquo; diye anılan Hz. Davud&rsquo;un kitabı i&ccedil;in kullanılan bir tabirdir. Bu kitap Hz. Davud&rsquo;un Allah&rsquo;a yakarışlarını, &ouml;ğ&uuml;tlerini i&ccedil;ermektedir. Zebur&rsquo;un, Kur&rsquo;an&rsquo;dan &ouml;nceki b&uuml;t&uuml;n ilah&icirc; kitaplar i&ccedil;in kullanılır bir tabir olması ihtimali de vardır.</p>\n\n<p>\n	Zikir: Uyarma ve hatırlatma kaynağı olan her şeye zikri s&ouml;ylenir. Ancak yukarıdaki ayette Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı &ldquo;Tevrat&rdquo; olarak tefsir edilmiştir. Bunun sebebi de ayette onun Zebur&rsquo;dan &ouml;nce olduğunun bildirilmesidir. Başka bir tefsire g&ouml;re &ldquo;Zikir&rdquo; Kur&rsquo;an-ı Kerim&rsquo;e işarettir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bu tabir Kur&rsquo;an&rsquo;ın kendisi i&ccedil;in kullanılmıştır. &Ouml;rneğin Tekvir / 27&rsquo;de ş&ouml;yle ge&ccedil;er: <strong>&ldquo;O (Kur&rsquo;an), alemler i&ccedil;in yalnız bir zikrdir.&rdquo;</strong></p>\n\n<p>\n	Dolayısıyla ayette ge&ccedil;en &ldquo;min ba&rsquo;dı&rdquo; kelimesi &ldquo;ayrıca&rdquo; ve &ldquo;ilaveten&rdquo; anlamına gelir.</p>\n\n<p>\n	Salih: Liyakat sahibi anlamındadır ve genel olarak kullanıldığında ise ister ilim a&ccedil;ısından olsun, ister ahlak, iman, takva, bilin&ccedil; ve y&ouml;netim a&ccedil;ısından her alandaki liyakat anlamına gelir.</p>\n\n<p>\n	Buna g&ouml;re ayetin alnamı ş&ouml;yledir:</p>\n\n<p>\n	Biz, Kur&rsquo;an&rsquo;a ilaveten (veya Tevrat&rsquo;tan sonra) Zebur&rsquo;da da yery&uuml;z&uuml;n&uuml; benim salih ve liyakatli kullarım ele ge&ccedil;ireceklerdir; işte bu da kulluk ve ibadet edenlere (Allah&rsquo;a kulluk doğrultusunda ilerleyenlere hedeflerine ulaşmak i&ccedil;in) yeterlidir. Bu konunun Zebur&rsquo;da (b&uuml;t&uuml;n ilahi kitaplar anlamında olursa) zikredilmiş olması bu konunun b&uuml;t&uuml;n ilah&icirc; kitaplarda sabit ve kesin bir ilke olarak var olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Ama eğer burada Zebur&rsquo;dan maksat Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı olursa, burakdaki m&uuml;nasebeti Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hak, adalet ve insanların &ccedil;ıkarları doğrultusunda geniş ve g&uuml;&ccedil;l&uuml; bir h&uuml;kumete sahip olması olabilir. Tabii Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın h&uuml;kumeti b&ouml;lgesel olup yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n&uuml;n&uuml; kapsamıyordu. Ama Zebur&rsquo;da, insanları &ouml;zg&uuml;rl&uuml;k, adalet ve emniyet ilkelerine dayanan cihanş&uuml;mul bir h&uuml;kumetin beklediği ona m&uuml;jdelenmiştir.</p>\n\n<p>\n	Yani, yeteri kadar liyakat kazanarak &ldquo;salih kullar&rdquo;ın kamil bir &ouml;rneği oldukları zaman, yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n madd&icirc; ve manev&icirc; miras ve bağışlarının sahibi olacaklardır.</p>\n\n<p>\n	Yukarıkadi ayetin tefsirinden nakledilen bazı rivayetlerde bu alanda daha sarih ve a&ccedil;ık tabirler g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	&Ouml;rneğin, Mecma-ul Beyan tefsirinde yukarıdaki ayetin tefsirinde İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	<strong>&ldquo;Onlar Mehdi&rsquo;nin ahir zamanda gelecek olan ashabıdır.&rdquo;</strong></p>\n\n<p>\n	Y&uuml;ry&uuml;z&uuml;n&uuml;n miras&ccedil;ısı, kendini yetiştiren ve bu b&uuml;y&uuml;k risalete layık olan o erkek ve kadınlar olacaktır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki: Ahd-i Kadim (Tevrat)ın bir b&ouml;l&uuml;m&uuml; sayılan &ldquo;Mezamir-i Davud&rdquo;da bu konu farklı tabirlerle g&ouml;ze &ccedil;arpmaktadır. Mesela otuz yedinci mezmurda ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;ler yok olacak ve Allah&rsquo;a tevekk&uuml;l edip sığınanlar ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Kısa bir s&uuml;re sonra artık k&ouml;t&uuml;l&uuml;k kalmayacak ve kendi yerinde duracaktır, hikmet sahipleri ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları olacaklardır.</p>\n\n<p>\n	Yine 37. mezmurda bu konu başka bir tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;...&Ccedil;&uuml;nk&uuml; Allah Teala&rsquo;ya teberr&uuml;k edenler yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Ama O&rsquo;nun lanetine uğrayanlar ise yok olacaklardır ve doğrular yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacak ve ebedi olarak orada kalacaklardır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi Kur&rsquo;an-ı Kerim&rsquo;de ge&ccedil;en &ldquo;salihler&rdquo; kelimesi &ldquo;hikmet sahipleri&rdquo;, &ldquo;doğrular&rdquo;, &ldquo;tevekk&uuml;l edenler&rdquo; ve &ldquo;teberr&uuml;k edenler&rdquo; anlamlarını kapsamına alan genel bir anlama sahiptir.</p>\n\n<p>\n	2- Nur suresi 55. ayette zikrolunduğu gibi <strong>&ldquo;Allah, i&ccedil;inizden iman edenlere ve salih amellerde bulunanlara vaadetmiştir: Hi&ccedil; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl halife ettiyse (g&uuml;&ccedil; ve iktidar sahibi kıldıysa), onları da yery&uuml;z&uuml;nde halife edecek (g&uuml;&ccedil; ve iktidar sahibi kılacak), kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir. Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar. Kim ki bundan sonra k&uuml;fre saparsa, işte onlar fasık olandır.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Bu ayette m&uuml;min ve liyakatli kullara &uuml;&ccedil; a&ccedil;ık vaad verilmiştir. Her vaad da &uuml;&ccedil; ilkenin olduğunu bilmekteyiz:</p>\n\n<p>\n	1- Vaad eden (burada Allah Teala&rsquo;dır).</p>\n\n<p>\n	2- Vaad olanlar (i&ccedil;inizden iman edenlere ve salih amellerde bulunanlar).</p>\n\n<p>\n	3- Vaad edilen şeyler. Vaad edilen şeyler de &uuml;&ccedil;t&uuml;r:</p>\n\n<p>\n	<strong>1- Yery&uuml;z&uuml;nde Halife Olma:</strong> Allah&rsquo;ın temsilcisi olarak yer y&uuml;z&uuml;nde h&uuml;kumet etme, yani hak ve adil h&uuml;kumet.</p>\n\n<p>\n	<strong>2- Dini Yerleştirip Sağlamlaştırmak:</strong> Allah&rsquo;ın h&uuml;k&uuml;mlerinin b&uuml;t&uuml;n yaşam alanlarına manev&icirc; n&uuml;fuzu ve hakimiyeti.</p>\n\n<p>\n	<strong>3- Korkuyu Emniyete &Ccedil;evirme:</strong> Korku ve emniyetsizliğe sebep olan b&uuml;t&uuml;n etkenlerin ortadan kaldırılması, b&uuml;t&uuml;n yery&uuml;z&uuml;nde tam bir emniyet ve huzurun hakim oluşu.</p>\n\n<p>\n	Dini yerleştirip sağlamlaştırmaktan maksat, temkin kelimesinin kullanıldığı diğer yerlerden anlaşıldığı gibi İslam&icirc; talimlerin k&ouml;kl&uuml; bir şekilde b&uuml;t&uuml;n yaşam alanlarına etki etmesidir.</p>\n\n<p>\n	Bu &uuml;&ccedil; vaadın sonucu, insanları yetiştirme, insanlık ve Allah&rsquo;ın halis kulu olma ve b&uuml;t&uuml;n kalplerde t&uuml;m putların kılırması i&ccedil;in ortamların hazırlanmasıdır. <strong>(Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar.)</strong></p>\n\n<p>\n	B&ouml;ylece m&uuml;fessrilerin s&ouml;zleri ve bu ayetin n&uuml;zul sebebi hakkında kaydedilen şeylere de bir g&ouml;z atalım:</p>\n\n<p>\n	Bazı m&uuml;fessirler bu ayetin, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı Medine&rsquo;ye hicret ettikten sonra indiğine inanmaktalar.</p>\n\n<p>\n	Yepyeni bir hareket başlamıştı; zul&uuml;m, cehalet ve cahiliyet d&ouml;neminin hurafeleriyle dolu olan eski ve &ccedil;&uuml;r&uuml;k toplumunun temellerini titreten bir hareket başlamıştı ve tabiatıyle d&ouml;rt bir yandan muhalefet sesleri y&uuml;kselmişti.</p>\n\n<p>\n	Bu ilah&icirc; inkılabın sayıları az ama fedak&acirc;r elemanları bu yeni dinin b&uuml;y&uuml;k etkinliğinden yararlanarak ger&ccedil;ek yeniliği getirdilerse de ancak muhaliflerin sayıları ve &ccedil;ıkardıkları g&uuml;r&uuml;lt&uuml;ler o kadar &ccedil;oktu ki onların hak s&ouml;zleri aralarında kayboluyordu.</p>\n\n<p>\n	Kabilelerin muhalefetleri o kadar &ccedil;oktu ki Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı her zaman hazıroldaydı, her akşam silahla uyuyor ve sabahları silahla, dar ve ağır savaş elbisesiyle uyanıyorlardı.</p>\n\n<p>\n	Bu durumun uzun bir s&uuml;re devam etmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir durumdu. &Ccedil;izme, zırıh, kılı&ccedil; ve kalkanla nasıl uyuyabilirlerdi?! Hem de kesik ve yarı uyanık bir şekilde.</p>\n\n<p>\n	Bazen bir gece rahat bir şekilde dinlenebilecekleri ve d&uuml;şman tarafından hi&ccedil; bir tehlikenin kendilerini tehdit etmediği bir zamanın gelmesini; namaz kılarken d&uuml;şmanın gafil avlamasından korkmayacakları ve geceleyin d&uuml;şman baskınından korkmadan serbest&ccedil;e ibadet edecekleri, putları kırarak Kur&rsquo;an&rsquo;ın adilane h&uuml;kumeti sayesinde huzurlu bir hayat yaşayacakları g&uuml;n&uuml; arzuluyorlardı.</p>\n\n<p>\n	Dolayısıyla bazen i&ccedil;inde bulundukları durumdan dolayı endişelerini dile getirerek birbirlerinden, &ldquo;Acaba b&ouml;yle bir g&uuml;n gelecek mi?&rdquo; diye soruyorlardı.</p>\n\n<p>\n	Bu sırada yukarıdaki ayet inerek onları m&uuml;jdeledi: Evet, b&ouml;yle bir g&uuml;n gelecek; bu Allah&rsquo;ın b&uuml;y&uuml;k vaadidir, değişmez ve kesin vaadi.</p>\n\n<p>\n	İslam tarihinde Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Arap yarımadasına tamamen zaferiyle o g&uuml;n&uuml;n nasıl gelip &ccedil;attığını g&ouml;rd&uuml;k.</p>\n\n<p>\n	&nbsp;Bu ayetin n&uuml;zul sebebi tabii bir g&ouml;r&uuml;n&uuml;m arzetmektedir. Ancak Kur&rsquo;an-ı Kerim&rsquo;in muhtelif ayetleri ve onların n&uuml;zul sebepleriyle tanışan kimseler ayetlerin geniş anlamlarının hi&ccedil; bir zaman onların iniş nedenleriyle sınırlandırılamayacağını, aksine, n&uuml;zul sebebinin ayetin &ouml;rneklerinden biri olduğunu bilirler.</p>\n\n<p>\n	Bir ayeti onun n&uuml;zul sebebine has kılmak tıpkı zaruret gereği d&uuml;şmanla savaşmak i&ccedil;in elde ettiğimiz bir silahı her ne kadar kullanışlı, pahalı ve eşsiz de olsa o savaş bittikten sonra bir kenara bırakmak gibidir.</p>\n\n<p>\n	Elbette Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in yaşadığı asrın sonlarında bu ayetin geniş anlamından bir b&ouml;l&uuml;m&uuml; ger&ccedil;ekleşmiştir. Fakat onun anlamının tamamının ger&ccedil;ekleşmesi ve yery&uuml;z&uuml;n&uuml;n d&ouml;rt bir yanında hilafet olayı daha ger&ccedil;ekleşmemiştir ve d&uuml;nya bu olayı beklemektedir.</p>\n\n<p>\n	Yukarıdaki ayet b&uuml;t&uuml;n asırlarda, b&uuml;t&uuml;n liyakatli m&uuml;minleri sonunda cihanş&uuml;mul h&uuml;kumetin liyakatli kulların eline ge&ccedil;eceğini, birbirlerine bir top gibi pas veren bir grup bencil ve s&ouml;m&uuml;rgecinin elinde oyuncak olmayacağını m&uuml;jdelemektedir.</p>\n\n<p>\n	Dolayısıyla, rivayetlerde bu ayetin vaadı verilen <strong>Hz. Mehdi</strong>&rsquo;nin <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyamına tefsir olduğunu g&ouml;rmekteyiz. Mesela değerli m&uuml;fessir Taber&icirc; Mecma-ul Beytan tefsirinde İmam Seccad <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	&ldquo;Andolsun onlar bizim şiilerimiz (izleyicilerimiz)dirler. Allah Teala bunu bizden olan bir kişinin vasıtasıyla ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;sidir.</p>\n\n<p>\n	Daha sonra bu konuyu İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan nakletmektedir.</p>\n\n<p>\n	Sonra da ş&ouml;yle eklemektedir: Ayet mutlak olup b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hilafetini kapsamına almaktadır. Bu ilah&icirc; vaad daha ger&ccedil;ekleşmediği i&ccedil;in onun ger&ccedil;ekleşmesini beklemek gerekir.</p>\n\n<p>\n	&ldquo;El-Burhan&rdquo; tefsirinde bu ayetin altında, bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in kıyamına işaret ettiğine dair İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan &ccedil;eşitli rivayetler nakletmektedir.</p>\n\n<p>\n	Şunu da hatırlatmak gerekir ki: Ayette ge&ccedil;en minkum (sizden) kelimesinden anlaşılıyor ki, ortamın hazırlandığında cihanşumul bir inkılaba girişmek ve onların her y&ouml;nl&uuml; &ouml;nderliğinde tufana tutulan bu geminin kurtuluş sahiline oturması i&ccedil;in liyakatli, m&uuml;min ve salih bir azınlığın varlığı yeterlidir.</p>\n\n<p>\n	3- <strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu ayetin ne demek istediğini anlamak i&ccedil;in kendisinden &ouml;nceki ayete d&ouml;nmemiz gerekiyor. Tevbe 32&rsquo;de buyuruyor ki:</p>\n\n<p>\n	<strong>&ldquo;Ağızlarıyla Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek istiyorlar. Oysa k&acirc;firler istemese de Allah, kendi nurunu tamamlamaktan başkasını istemiyor.&rdquo;</strong></p>\n\n<p>\n	Bu ayetten iyi bir şekilde analşılıyor ki, Allah Teala İslam nurunu m&uuml;kemmelleştirmeyi irade etmiştir ve onun tam anlamıyla m&uuml;kemmelleşmesi de yery&uuml;z&uuml;n&uuml;n tamamını kapsamasına bağlıdır.</p>\n\n<p>\n	Daha sonra daha a&ccedil;ık bir şekilde bu ger&ccedil;eği s&ouml;zkonusu ayette ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong></p>\n\n<p>\n	Bu vaad &ccedil;ok az bir farkla Fetih suresinin 28. ayetinde de tekrar edilmiştir.</p>\n\n<p>\n	<strong>&ldquo;Ki O, kendi peygamberlerini hidayetle ve hak olan din ile, diğer b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılmak i&ccedil;in g&ouml;nderdi. (Bu b&uuml;y&uuml;k vaada) Şahid olarak Allah yeter.&rdquo;</strong></p>\n\n<p>\n	Nihayet &uuml;&ccedil;&uuml;nc&uuml; kez bu b&uuml;y&uuml;k vaad Saff suresinin 9. ayetinde aynen Tevbe suresindeki tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur. &Ouml;yle ki onu (hak din olan İslam&rsquo;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese bile.&rdquo;</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in &uuml;&ccedil; s&uuml;resinde ge&ccedil;en bu ayetten bu ilah&icirc; vaadın &ouml;nemi ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Fakat burada &ouml;nemli olan ayetteki &ldquo;li yuzhirehu&rdquo; c&uuml;mlesinin anlamının a&ccedil;ıklığa kavuşmasıdır:</p>\n\n<p>\n	1- Acaba bu c&uuml;mledeki &ldquo;hu&rdquo; zamiri Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e mı aittir yoksa &ldquo;hak din&rdquo;e mi? Birinci durumda ayetin anlamı Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, ikinci durumda ise İslam dininin b&uuml;t&uuml;n dinlere galip geleceğidir.</p>\n\n<p>\n	Ama &ldquo;hak din&rdquo; bu kelimeye daha yakın olduğu i&ccedil;in edebiyat kurallarına g&ouml;re zamirin ona ait olması daha doğrudur (ger&ccedil;i sonu&ccedil;ta bu ikisi arasında &ouml;nemli bir fark da yoktur).</p>\n\n<p>\n	Ayrıca bir dinin diğer dinlere galibiyeti tabiri, bir kimsenin dinlere galibiyetinden daha uygundur.</p>\n\n<p>\n	2- Burada &ldquo;zuhur&rdquo; kelimesinden maksat nedir?</p>\n\n<p>\n	Ş&uuml;phesiz burada &ldquo;zuhur&rdquo; ortaya &ccedil;ıkma ve a&ccedil;ıklığa kavuşma anlamında değildir; aksine, galibiyet ve &uuml;st&uuml;n gelme anlamındadır. &Ccedil;&uuml;nk&uuml; bu kelimenin en meşhur anlamlarından birisi, arap l&uuml;gatının meşhur kaynaklarından biri olan Kamus kitabında ş&ouml;yle ge&ccedil;er: &ldquo;zehere bihi ve aleyhi&rdquo;, &ldquo;ona galip geldi&rdquo; anlamındadır ve M&uuml;fredat-ı Rağib&rsquo;da ise ş&ouml;yle ge&ccedil;er: &ldquo;zehere aleyhi&rdquo;, &ldquo;ona galip oldu&rdquo; anlamına gelmektedir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in Mu&rsquo;min, Kehf ve T&ouml;vbe surelerinde ge&ccedil;en bir &ccedil;ok ayetinde bu kelime &ldquo;galibiyet ve &uuml;st&uuml;nl&uuml;k&rdquo; alnlamında kullanılmıştır. &Ouml;rneğin:</p>\n\n<p>\n	<strong>&ldquo;Nasıl olabilir ki!.. Eğer size karşı galip gelirlerse, size karşı ne akrabalık bağlarını, ne de s&ouml;zleşme h&uuml;k&uuml;mlerini g&ouml;zetip/tanır-lar.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;Ey kavmim, bug&uuml;n m&uuml;lk sizindir, yery&uuml;z&uuml;nde de h&uuml;k&uuml;m sahibi kimselersiniz.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;&Ccedil;&uuml;nk&uuml; onlar &uuml;zerinize &ccedil;ıkıp gelirlerse, sizi taşa tutarlar.&rdquo;</strong></p>\n\n<p>\n	Ancak bahis konusu şudur: Bu dinin diğer dinlere galibiyetinden maksat nedir?</p>\n\n<p>\n	M&uuml;fessirler bu konuda &uuml;&ccedil; tefsir beyan etmişlerdir.</p>\n\n<p>\n	1- Mantıklı zafer: İslamı genelde hurafelerde dolu olan diğer dinlerle karşılaştırdığımızda onun istidlalli mantığının diğer mantıklara galibiyeti ortaya &ccedil;ıkmaktadır. Bu tefsirin taraftarları halis İslam tevhidini şirkle karışmış olan diğer tevhidlerle veya halis şirkle karşılaştırdığımızda İslam mektebinin diğer mekteplere &uuml;st&uuml;nl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	2- Maksat, d&uuml;nya &ccedil;apında ve genel bir galebe değil, b&ouml;lgesel olarak pratikte diğer dinlere galebe ve &uuml;st&uuml;nl&uuml;kt&uuml;r.</p>\n\n<p>\n	Bu da ger&ccedil;ekleşmiştir; &ccedil;&uuml;nk&uuml; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in d&ouml;neminde İslam Arap yarımadasına ve ondan sonra da d&uuml;nyanın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;ne galip geldi ve &Ccedil;in duvarından -hatta &Ccedil;in duvarının &ouml;tesinden- Atlas okyanusunun sahiline kadar uzaman bu b&ouml;lgedeki diğer dinlerin mensupları genelde İslam dininin karşısında boyun eğmekteydiler. Hatta İslam h&uuml;kumetinin sultası bu noktalardan kalktıktan sonra bile yine İslam bu b&ouml;lgelerde dimdik ayakta duran bir din olarak bilindi.</p>\n\n<p>\n	3- Maksat k&uuml;lt&uuml;rel, iktisad&icirc; ve siyas&icirc; alanları kapsamına alan d&uuml;nya &ccedil;apında ve b&uuml;t&uuml;n yery&uuml;z&uuml;nde pratikte ger&ccedil;ekleşen bir &uuml;st&uuml;nl&uuml;k ve galebedir. Bu tefsiri şii m&uuml;fessirleri dışında Ehl-i S&uuml;nnet alimlerinden bir grubu da benimsemiştir.</p>\n\n<p>\n	Kesinlikle bu vaad şimdiye kadar pratiğe ge&ccedil;irilmemiş olup sadece vaadı verilen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın cihanş&uuml;mul h&uuml;kumetine tetabuk etmektedir. Onun h&uuml;kumetinde hak ve adalet her yeri alacak ve bu din d&uuml;nya &ccedil;apında b&uuml;t&uuml;n dinlere galip gelecektir.</p>\n\n<p>\n	Ancak elimizdeki deliller &uuml;&ccedil;&uuml;nc&uuml; tefsirin diğer tefsirlerden daha uygun oluşunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	1- &ldquo;Zuhur&rdquo; kelimesinden anlaşılan galebe ve &uuml;st&uuml;nl&uuml;k zihni ve fikirsel galebe değil hissi, ayni ve pratikteki galebe anlamındadır. Dolayısıyla yukarıda Kur&rsquo;an&rsquo;dan saydığımız bu yerlerin hi&ccedil; birinde &ldquo;zuhur&rdquo; kelimsei zihni ve fikr&icirc; galebe anlamına gelmemiştir. &Ouml;nceki ayetlere d&ouml;nerek dikkat edecek olursak b&uuml;t&uuml;n bu ayetlerde bu kelimenin ayni ve pratikteki hiss&icirc; galebe ve &uuml;st&uuml;nl&uuml;k anlamında kullanıldığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	2- &ldquo;Kulluh&rdquo; kelimesinin vurgulama olarak zikredilmesi bu &uuml;st&uuml;nl&uuml;ğ&uuml;n b&ouml;lgesel ve sınırlı olmadığını, aksine d&uuml;nyadaki b&uuml;t&uuml;n dinleri kapsamına aldığını g&ouml;stermektedir ve bu da İslam dininin b&uuml;t&uuml;n dinlere galip ve &uuml;st&uuml;n gelmesi dışında imkansızdır.</p>\n\n<p>\n	3- Yukarıdaki ayetin tefsiri hakkında elimize nakledilen rivayetler &uuml;&ccedil;&uuml;nc&uuml; tefsiri g&uuml;&ccedil;lendirmektedir. &Ouml;rneğin şu rivayetler gibi:</p>\n\n<p>\n	a) Ayyaşi kendi senediyle İmran b. Meysem&rsquo;den, o da Ubade&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	Emir-ul M&uuml;minin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur...&rdquo;</strong> ayetini okuduğunda &ldquo;Acaba bu galebe ve &uuml;st&uuml;nl&uuml;k ger&ccedil;ekleşti mi?&rdquo; diye sordu.</p>\n\n<p>\n	Oradakiler &ldquo;Evet&rdquo; dediler.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali ş&ouml;yle buyurdu: &ldquo;Hayır, canım elinde olan Allah&rsquo;a andolsun ki bu galebe ve &uuml;st&uuml;nl&uuml;k ancak yery&uuml;z&uuml;nde sabah ve akşam &ldquo;La ilahe illellah&rdquo; sesi y&uuml;kselmeyen bayındırlaşmış hi&ccedil; bir yer kalmazsa ger&ccedil;ekleşir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen başka bir hadiste ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bu galebe ve &uuml;st&uuml;nl&uuml;k &Acirc;l-i Muhammed <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;den olan <strong>Mehdi</strong> kıyam edince ger&ccedil;ekleşecektir. &Ouml;yle ki, yery&uuml;z&uuml;nde Hz. Muhammed&rsquo;i (-s.a.a- onun peygamberliğini) ikrar etmeyen bir kimse kalmaz.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- Mikdad b. Esved ş&ouml;yle der:</p>\n\n<p>\n	Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in &ldquo;Yery&uuml;z&uuml;nde İslam dininin girmediği toprak ve &ccedil;amurdan yapılmış bir ev ve (&ccedil;&ouml;lde) bir &ccedil;adır kalmaz.&rdquo; buyurduğunu duydum.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yukarıdaki ayetin tefsirinde bu anlamdaki diğer riayetlerde akledilmiştir.</p>\n\n<p>\n	Bu, sulh, cihanş&uuml;mul adalet, b&uuml;t&uuml;n d&uuml;nya &ccedil;apında tevhid ve İslam&rsquo;a imanı vurgulayan Kur&rsquo;an-ı Kerim&rsquo;in ayetlerinden bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Yaradılışın Gayesi ve İslam&rsquo;ın Cihaşum&uuml;ll&uuml;ğ&uuml;</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a bildirlirdiği &uuml;zere insanlar sadece Allah&rsquo;a ibadet gayesiyle yaratılmışlardır. Zariat Suresi&rsquo;nin 56. ayetinde bu hususta ş&ouml;yle burulur: (siz &ccedil;evirin) Bu nedenledir ki b&uuml;t&uuml;n peygamberlerin m&uuml;şterek daveti &ldquo;Allah Teala&rsquo;ya ibadette bulunma ve tağuttan sakınma&rdquo; esasına dayalıdır: (siz &ccedil;evirin) (Nahl: 36)</p>\n\n<p>\n	Diğer tavaftan Allah Teala, Kur&rsquo;an-ı Kerim&rsquo;de Hz. Peygamber Ekrem efendimize <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurmaktadır ki bu ayetler, İslam&rsquo;ın cihanşum&uuml;l bir din olduğunu ve b&uuml;t&uuml;n d&uuml;nyaya hakim kılmak ve b&uuml;t&uuml;n bir insalığı k&uuml;f&uuml;r ve şirkten kurtararak kendisine ibadete y&ouml;neltmek istemekte ve kullarının İslam&rsquo;ın hayat verici d&uuml;sturlarına uymak ve onları uygulamak suretiyle tertemiz bir yaşama ulaşıp Allah&rsquo;ın rahmetine hak kazanmalarını dilemektedir. Allah Teal&acirc;&rsquo;nın insanlarla cinleri kendisine ibadette bulunmaları i&ccedil;in yaratmış olması ve İslam&rsquo;ı cihanşum&uuml;l bir din kapasitesiyle g&ouml;ndermiş bulunmasının vazge&ccedil;ilmez gerekleri; İslam&rsquo;ın salt &icirc;lahi ibadet ve cihanşumul programlarla te&ccedil;hizatlandırılmış olması ve g&uuml;n&uuml;n birinde yaradılış gayesinin -Allaha ibadet- egemenlik kurmasıdır ki, bu da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili haber ve hadislerde sarih bir şekilde belirtilmiş durumdadır. Daha &ouml;nce m&uuml;şterek mazmunun &ouml;zetle verdiğimiz bu sahih hadis ve haberlere bin&acirc;en bu iş, asrın İmamı olan, vaadedilen ve beklenen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle ger&ccedil;ekleştirilecek ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da o hazretin yardımcısı olacaktır. Aksi takdirde yaradılış gayesi -Allah&rsquo;a ibdet ger&ccedil;ekleşmemiş olacak, sadece belli bir kesim ve belli bir mekanda tahakkuk bulduğu s&ouml;ylenebilecektir ki bu da İslam&rsquo;ın cihanşum&uuml;ll&uuml;k inancının bir teoriden ibaret buluduğu, g&uuml;nl&uuml;k hayata &icirc;ntikalen icrasının m&uuml;mk&uuml;n olmadığı, bu husustaki ayetlerin Kur&rsquo;an&rsquo;da -haş&acirc;- sırf birka&ccedil; satır daha işgal edebilmek i&ccedil;in indiğini ! s&ouml;ylemek demektir!</p>\n\n<p>\n	Binaenaleyh şu sonu&ccedil; ortaya &ccedil;ıkmaktadır: <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olacağı ve yerk&ucirc;re &uuml;zerinde, yaratılış gayesinin- sadece Allah&rsquo;a ibadet- tahakkuk bulacağı vaadine dair hadisler, Kur&rsquo;an-ı kerim&rsquo;deki ayetlere ve yaratılış felsefesine mutabık bir ger&ccedil;eği vurgulamakta olup, bu hadislerin inkarı; İslam&rsquo;ı cihanş&uuml;m&ucirc;l bir din olarak takdim eden ayetlerin -haşa- reddi demek olup, yaradılış gayesini b&uuml;t&uuml;n d&uuml;nyada ger&ccedil;ekleştirme hususunda Allah Teal&acirc;&rsquo;nın -haşa- başarılı olamadığı manasına gelir!!</p>\n\n<p>\n	Binaenaleh bazılarının &ldquo;bu Mehdilik konusunun Kur&rsquo;an&rsquo;da ge&ccedil;mediği&rdquo; şeklindeki iddiaları kesinlikle ger&ccedil;ekle bağdaşmamaktadır. Esasen Kur&rsquo;an-ı kerim&rsquo;in hakikatleri beyan y&ouml;ntemi şudur: Kur&rsquo;an, İslam&rsquo;ın h&uuml;k&uuml;m ve emirlerinin genel prensiplerini s&ouml;yler ve bildirir, bunlarla ilgili tafsilatlı bilgi ve a&ccedil;ıklamayı ise Allah Teala, sevgili Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;le onun mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a yaptırır; bu taferruatlar onların s&uuml;nnetlerindedir. Mesela İslam&rsquo;ın zaruriyet-lerinden olan namaz i&ccedil;in Kur&rsquo;an&rsquo;da &ldquo;namaz kılın&rdquo; vb. tabirler ge&ccedil;er; bu durumda hadis ve s&uuml;nnete istinad etmeden ve sadece Kur&rsquo;an&rsquo;daki bu h&uuml;kme bakarak namazın b&uuml;t&uuml;n mahiyetini ve nasıl olması gerektiğini kim s&ouml;yleyebilir?! Sırf bu ayetlerle namazın c&uuml;zlerinin ne olduğu, farzlarının ne olduğu, ka&ccedil; rekat olduğu ve esasen &ldquo;rekat&rdquo;ın ne demek olduğu...vb. gibi daha y&uuml;zlerce sorunun net cevabını hadis ve s&uuml;nnete m&uuml;racat etmeksizin bulabilmek m&uuml;mk&uuml;n değildir. Binaenaleyh sırf Kur&rsquo;an&rsquo;da bu tafsilatlar ge&ccedil;miyor diye kalkıp da &ldquo;Bug&uuml;n M&uuml;sl&uuml;manların kıldığı namaz Kur&rsquo;an&rsquo;da net olarak anlatılmıyor, o halde bu namaz hakkında Kur&rsquo;an&rsquo;da ayet yoktur!&rdquo; diyebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Elbette ki hayır! &Ccedil;&uuml;nk&uuml; esasen Kur&rsquo;an-ı Kerim bu t&uuml;r tafsilat ve a&ccedil;ıklmaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in uhdesine bırakmış ve bunlar onun lisanıyla beyan edilmiştir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> meselesi de bunlardan biridir. Binaenaleyh kaza kader, kıyamet, cennet, cehennem...vb. gibi akidev&icirc; konularla namaz, oru&ccedil;, hums, zekat,...vb. gibi ahk&acirc;m mevzuları gibi <strong>Mehdi</strong>lik olayı da Kur&rsquo;an-ı Kerim&rsquo;de bildirilmiş, iblağ edilmiştir ve bu iblağlarla ilgili detaylı a&ccedil;ıklamaları Allah Teala hazretleri Resul&uuml;&rsquo;ne yaptırmış, o da bunları Ehl-i Beyt&rsquo;ine aktarıp &ouml;ğretmiştir,dolayısıyle de bu tafsilatlar Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının s&uuml;nnetinde aranmalıdır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h2>\n\n<h3>\n	Ehl-i S&uuml;nnet Kaynaklarında Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h3>\n\n<p>\n	Hz. Peygamber-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> İslam &uuml;mmetinin <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını taşıması ve bu inancın pekişmesi i&ccedil;in yoğun bir &ccedil;aba g&ouml;stermiş, &ccedil;eşitli defalar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunu m&uuml;jdelemiş, sahbeler bu m&uuml;jdeyi Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten defalarca duymuş, nice sahabe bu hususta bir&ccedil;ok hadis rivayet etmiştir ki, bu hadis ve rivayetlerin b&uuml;y&uuml;k bir kısmı s&uuml;nni mahfil ve kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	Şimdi, s&ouml;zkonusu Şia ve S&uuml;nni kaynaklarında kayıtlı <strong>Hz. Mehdi</strong> aleyhisselamla ilgili hadisleri Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bizzat kendisinden rivayet eden sahabeden bazılarını aktıralım:</p>\n\n<p>\n	1- Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em></p>\n\n<p>\n	3- H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- Cabir bin Abdullah-i Ensar&icirc;</p>\n\n<p>\n	5- Ebu Eyyub-i Ensar&icirc;</p>\n\n<p>\n	6- Ebu Hureyre</p>\n\n<p>\n	7- Ammar bin Yasir</p>\n\n<p>\n	8- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	9- Talha bin Ubeydullah</p>\n\n<p>\n	10- Abdurrahman bin Avf</p>\n\n<p>\n	11- &Uuml;mm&uuml; Habibe</p>\n\n<p>\n	12- Abdullah bin Abbas</p>\n\n<p>\n	13- Ebu Said-i Hudr&icirc;</p>\n\n<p>\n	14- Abdullah bin Mesud</p>\n\n<p>\n	15- Enes bin Malik</p>\n\n<p>\n	16- Abdullah bin Amr</p>\n\n<p>\n	17- Sevban</p>\n\n<p>\n	18- Huzeyfe bin Yeman</p>\n\n<p>\n	19- Avf bin Malik</p>\n\n<p>\n	20- Abdullah bin Amr</p>\n\n<p>\n	21- Ali Hilali</p>\n\n<p>\n	22- Gurre&rsquo;t bin Ey&acirc;s</p>\n\n<p>\n	23- Abdullah bin H&acirc;ris</p>\n\n<p>\n	24- İmran bin Hasin</p>\n\n<p>\n	25- Ebu Tufeyl</p>\n\n<p>\n	26- Cabir-es Sedefi</p>\n\n<h2>\n	Şia Kitaplarında Hz. Mehdi <strong>(a.s)</strong>&rsquo;la İlgili Hadislerin Ravileri</h2>\n\n<p>\n	Şia, sekaleyn ve Sefine hadisleri gibi naslara dayanarak Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra siyasi merciilik gibi ilmi merciliğin de Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ına tevdi edilmiş olduğuna inanır. Binaenaleyh &ccedil;eşitli İslam&icirc; konularda olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda da Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in sahabelerinden başka, o hazretin mutahhar Ehl-i Beyt&rsquo;inden, yani Hz. Ali, Hz. Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>, İmam Hasan ve İmam H&uuml;seyin hazretleriyle, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın diğer İmamlarından sahih hadisler nakleder. Bu nedenle, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler nakleden sahabenin yanısıra, aynı hususta Ehl-i Beyt İmamlarından <em>aleyhum&rsquo;us-sel&acirc;m</em> hadis aktaran Ehl-i Beyt ashabından bir ka&ccedil; ismi de aktarmayı faydalı bulduk:</p>\n\n<h3>\n	Şia Kitaplarında Kayıtlı, Hz. Resulullah (s.a.a)&rsquo;ten Hz. Mehdi (a.s) Hakkında Hadis Rivayet Eden Bazı Sahabenin Adları:</h3>\n\n<p>\n	1- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	3- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	5- Selman-ı Fars&icirc;</p>\n\n<p>\n	6- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	7- Abbas bin Abdulmuttalib</p>\n\n<p>\n	8- Abdullah bin Abbas</p>\n\n<p>\n	9- Cabir bin Abdullah-il Ens&acirc;ri</p>\n\n<p>\n	10- Ebu Said-i Hudri</p>\n\n<p>\n	11- Ebu Selm&acirc;</p>\n\n<p>\n	12- Abdullah bin &Ouml;mer</p>\n\n<p>\n	13- Enes bin Malik</p>\n\n<p>\n	14- Zeyd bin Sabit</p>\n\n<p>\n	15- Zeyd bin Erkam</p>\n\n<p>\n	16- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	17- Abdullah bin Mesud</p>\n\n<p>\n	18- Abdullah bin Amr</p>\n\n<p>\n	19- Huzeyfe bin Yeman</p>\n\n<h3>\n	Hz. Mehdi İle İlgili Hadisleri (a.s) M&uuml;minlerin Emiri Hz. Ali (a.s) Yoluyla Aktaran O Hazretin Bazı Ashabı<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">*</a></h3>\n\n<p>\n	1- Esbeğ bin Nebate</p>\n\n<p>\n	2- Alkame bin Kays</p>\n\n<p>\n	3- M&acirc;lik bin Zamra</p>\n\n<p>\n	4- Haris bin Abdullah el-Hars&icirc; el-Hamr&acirc;ni</p>\n\n<p>\n	5- Hers bin Şurb</p>\n\n<p>\n	6- İbn-i Ebi Cuheyfe es-Sev&acirc;i</p>\n\n<p>\n	7- Kumeyl bin Ziyad</p>\n\n<p>\n	8- Muhammed bin Hanefiyye</p>\n\n<p>\n	9- Hek&icirc;m bin Sa&rsquo;d</p>\n\n<p>\n	10- H&acirc;ris el-A&rsquo;ver el-Hemd&acirc;n&icirc;</p>\n\n<p>\n	11- Cabir bin Abdullah&rsquo;il Ensari</p>\n\n<p>\n	12- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	13- Nezal bin Subre</p>\n\n<p>\n	14- Selim bin Kays el-Hilali</p>\n\n<p>\n	15- İbn-ut Tufeyl Amir bin Vasile</p>\n\n<p>\n	16- Medlec bin Harun bin Said</p>\n\n<p>\n	17- Hibet&rsquo;el Aren&icirc;</p>\n\n<p>\n	Yukarıdaki isimlerden başka İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhum&rsquo;us-sel&acirc;m</em> ashabında da bir&ccedil;okları <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında bu İmamlardan pek &ccedil;ok hadis naklinde bulunmuşlardır ki konuyu &ouml;zetle ele aldığımızdan onları da burada aktarmayı zaruri bulmuyor, vu hususta detaylı bilgi ve daha fazla isim isteyenlerin ilgili kaynaklara bakmalarını tasviye etmekle yetiniyoruz.</p>\n\n<h3>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin Sayısı</h3>\n\n<p>\n	Yukarıda ismini aktardığımız sahabeden bazısı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bir&ccedil;ok hadis rivayet etmiştir. Bu c&uuml;mleden olmak &uuml;zere Abir&icirc;, &ldquo;İbraz&rsquo;ul Vehm&rsquo;il Meknun&rdquo; adlı eserinde, mevcut b&uuml;t&uuml;n kayanaklara ulaşma imkanı olmadığı halde, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili Ehl-i s&uuml;nnet kaynaklı y&uuml;z hadis tespit etmiştir. Şia yoluyla Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan naklonunan hadislerle birlikte bu rakamın y&uuml;zlerce hadisi aşacağı apa&ccedil;ık ortadadır. Nitekim Şi&acirc;nın <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. F&acirc;tıma <em>aleyha&rsquo;s-sel&acirc;m</em> Hz. İman Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İman H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer masum Ehl-i Beyt İmamları&rsquo;ndan naklettiği hadisler de bu rakama eklencek olursa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin sayısı bini aşar (Bkz: Ahadis&rsquo;ul İmam&rsquo;il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>)</p>\n\n<h2>\n	Hz. Mehdi <strong>(a.s)</strong> Hakkındaki Hadisleri İ&ccedil;eren Kitaplar</h2>\n\n<p>\n	Şia ve S&uuml;nni hadis kitapları i&ccedil;inde belli bir b&ouml;l&uuml;m ve babı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislere ayırmayan veya en azından, o hazretle ilgili birka&ccedil; hadis nakletmeyen bir kaynak eser hemen hemen yok gibidir. Sadece bu bile, s&ouml;zkonusu yazarların bu mevzuya verdiği &ouml;nem, o hazrete beslediği inan&ccedil; ve mezbur hadislerin sıhhatine duyduğu itminanı ortaya koyucu niteliktedir. Bu nedenle de mevzumuza başlık yaptığımız &ldquo;... i&ccedil;eren kitaplar&rdquo; ibaresi yerine &ldquo;B&uuml;y&uuml;k hadis kitaplarının tamamı&rdquo; ibaresinin kullanılması daha yerinde olacaktır aslında. S&ouml;zkonusu bu kaynak eserlerden bazısını aktaralım:</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Şia Kayanaklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Usul-u K&acirc;fi</p>\n\n<p>\n	2- Keşf-ul Gumme Fi marifet&rsquo;il Eimme</p>\n\n<p>\n	3- İsbat&rsquo;ul Hudat</p>\n\n<p>\n	4- el-Av&acirc;lim</p>\n\n<p>\n	5- Bih&acirc;r&rsquo;ul Env&acirc;r</p>\n\n<p>\n	6- Emali-i S&acirc;duk</p>\n\n<p>\n	7- Tefsir&rsquo;ul Ay&acirc;ş&icirc;</p>\n\n<p>\n	8- Tefsir&rsquo;ul Burh&acirc;n</p>\n\n<p>\n	9- Tefsir&rsquo;u Kumm&icirc;</p>\n\n<p>\n	10- Tefsir-i Kenz&rsquo;ud Dek&acirc;ik</p>\n\n<p>\n	11- Hilyet-ul Ebr&acirc;r</p>\n\n<p>\n	12- Del&acirc;il&rsquo;ul İm&acirc;me</p>\n\n<p>\n	13- Muhtasar-ı Bes&acirc;ir&rsquo;ud Derec&acirc;t</p>\n\n<p>\n	14- Tefsir-u Fırat&rsquo;il K&ucirc;f&icirc;</p>\n\n<p>\n	15- Tefsir-i S&acirc;f&icirc;</p>\n\n<p>\n	16- Meaniy&rsquo;ul Ahbar</p>\n\n<p>\n	17- Tefsir-i Mecma&rsquo;ul Beyan</p>\n\n<p>\n	18- Tefsir-i Nur&rsquo;es Sekaleyn</p>\n\n<p>\n	19- el-Umde</p>\n\n<p>\n	20- Vesail&rsquo;uş Şia</p>\n\n<p>\n	21- Muktezab&rsquo;ul Eser</p>\n\n<p>\n	22- Kitab-ı Suleym bin Kays</p>\n\n<p>\n	23- Em&acirc;li-i T&ucirc;s&icirc;</p>\n\n<p>\n	24- Ğayet&rsquo;ul Mer&acirc;m</p>\n\n<p>\n	15- Men&acirc;kib-u Emir&rsquo;il M&uuml;&rsquo;minin</p>\n\n<p>\n	26- Kurb&rsquo;ul İsn&acirc;d</p>\n\n<p>\n	27- Em&acirc;li-i M&uuml;fid</p>\n\n<p>\n	28- Uyun-u Ahbar&rsquo;ir Rıza</p>\n\n<p>\n	29- el-İyk&acirc;z-u Min&rsquo;el Hecea</p>\n\n<p>\n	30- Sev&acirc;b&rsquo;ul A&rsquo;mal</p>\n\n<p>\n	33- et-Tafzil Li&rsquo;l Ker&acirc;cek&icirc;.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Ehl-i S&uuml;nnet Kayanklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- S&uuml;nen-i Ebu Davud;</p>\n\n<p>\n	2- Cami-i Tirmizi;</p>\n\n<p>\n	3- S&ucirc;nen-i İbn-i M&acirc;ce;</p>\n\n<p>\n	4- M&uuml;sned-i Ahmed;</p>\n\n<p>\n	5- Sahih-i İbn-i Hebban;</p>\n\n<p>\n	6- M&uuml;stedrek-i H&acirc;kim;</p>\n\n<p>\n	7- M&uuml;snef-i Ebubekir bin Ebi Şeybe;</p>\n\n<p>\n	8- el-Fiten: Naim bin Humm&acirc;d;</p>\n\n<p>\n	9- İksiyr-ul Esvet Ve&rsquo;s Sağir: Taber&acirc;ni;</p>\n\n<p>\n	10- el-Efr&acirc;d: Darikutni;</p>\n\n<p>\n	11- Marifet&rsquo;us Sahabe: el-B&acirc;rudi;</p>\n\n<p>\n	12- M&uuml;sned-i El H&acirc;ris bin Us&acirc;me;</p>\n\n<p>\n	15- Tarih-i İbn-i As&acirc;kir;</p>\n\n<p>\n	16- Tehzibe&rsquo;ul As&acirc;r: İbn-i Cerir;</p>\n\n<p>\n	17- Mu&rsquo;cem: Ebubekir bin el-Mukr&icirc;;</p>\n\n<p>\n	18- S&uuml;nen-i Ebu Amr el-Dan&icirc;;</p>\n\n<p>\n	19- el-Fiten: Ebu Anm Kafi;</p>\n\n<p>\n	20- M&uuml;sned-ul Firdevs: Deylemi;</p>\n\n<p>\n	21- Fevaid-ul Ahbar: Ebubekir el-İskaf;</p>\n\n<p>\n	22- A&rsquo;lam: Ebu H&uuml;seyin b. El-Menav&icirc;;</p>\n\n<p>\n	23- Delail-un Nubuvvet: Beyhak&icirc;;</p>\n\n<p>\n	24- S&uuml;nen-i Ebu Amr el-Mukr&icirc;;</p>\n\n<p>\n	25- Tarih-i İbn-i Cevz&icirc;;</p>\n\n<p>\n	26- M&uuml;sned-i Yahya b. Abdulhamid el-Aman&icirc;;</p>\n\n<p>\n	27- M&uuml;sned-i Ravyan&icirc;;</p>\n\n<p>\n	28- Tabakat-u İbn-i Sa&rsquo;d.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler Hakkında Yazılan kitaplar</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadislerin pek &ouml;nemli ve fazla olması &ccedil;eşitli mezheplere mensup tanınmış İslam alimlerini, bu hadisleri b&uuml;y&uuml;k hadis kitaplarında kaydetmenin yanısıra onların doğruluk ve sihhatini ispatlama amacıyla başlıca bir&ccedil;ok eserler yazmaya da sevktemiştir ki bu da meselenin ehemmiyetini g&ouml;steren &ccedil;arpıcı noktalardan biridir. &Ccedil;&uuml;nk&uuml; &ccedil;eşitli mezheplere mensup İslam ulemasının, hakkında bunca telif ve tespiti gerekli bulup bunca kitap yazdığı akidevi mevzular &ccedil;ok nadirdir. Biz, s&ouml;zkonusu eserlerden sadece birka&ccedil;ını aşağıya aktarmakla yetineceğiz:</p>\n\n<h2>\n	İmam Mehdi (a.s) Hakkında Yazılmış Bulunan Şia Kitaplarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Kemal-ud Din Ve Tamam-un Ni&rsquo;met: Şeyh Saduk (381).</p>\n\n<p>\n	2- el-Gaybet: Şeyh Tus&icirc; (460).</p>\n\n<p>\n	3- el-Gaybet: Nu&rsquo;man&icirc; (360).</p>\n\n<p>\n	4- el-Melahim: İbn-i Tavus (664).</p>\n\n<p>\n	5- el-Mehaccet-u F&icirc;ma Nezele Fi&rsquo;l K&acirc;im-il Huccet: Seyyid Haşim-i Behran&icirc; (1107)</p>\n\n<p>\n	6- el-Burhan-u Ala Sihhat-i Tul-i Omr-i Sahib-iz Zeman: Ebu-l Feth Muhammed b.n Osman el-Kere&ccedil;eki (449).</p>\n\n<p>\n	7- Tebsiret-ul Veliy Fimen Ree&rsquo;l K&acirc;im el-<strong>Mehdi</strong>: Seyyid Haşim bin Seyyid S&uuml;leyman el-Ketkan&icirc; el-Behran&icirc; (1107)</p>\n\n<p>\n	8- İlzam-un Nasib: Şeyh Ali el-Yezdi el-Hairi (1333).</p>\n\n<p>\n	9- Mikyal-ul Mekarim Fi Fevaid-id Dua lil K&acirc;im: Seyid Musevi (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	10- Muntehab-ul Eser Fi&rsquo;l İmam&rsquo;is Sani Aşer: Ayetullah L&uuml;tfullah-is Saf&icirc; (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	11- el-Fusul-ul Aşret-i Fi&rsquo;l Gaybe: Şeyh Mufid (413).</p>\n\n<p>\n	12- el-Mukni&rsquo;u Fi&rsquo;l Gaybe: Seyid Murtaza Alem-ul Huda (436).</p>\n\n<p>\n	13- Mu&rsquo;cem-u Ahadis-il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, c.1-5 (g&uuml;n&uuml;m&uuml;z kitaplarından).</p>\n\n<p>\n	14- el-<strong>Mehdi</strong>: Seyid Sadruddin-i Sadr (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi (a.s) Hakkında Telif Edilen Kitaplarından Bazılarının İsimleri</h3>\n\n<p>\n	1- Menakıb-ul Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>: Ebu Naim-i İsfehani (430).</p>\n\n<p>\n	2- el-Erf-ul Verd&icirc; F&icirc; Ahbar&rsquo;il Mehdi: Suyuti (911).</p>\n\n<p>\n	3- el-Burhan-u Fi Alamet-i Mehdiyi Ahir-iz Zeman: Molla Ali el-Muttaki (975).</p>\n\n<p>\n	4- el-Kavl-ul Muhtasar Fi Alamat-il Mehdiyy-il Muntazar: İbn-i Hacer (974).</p>\n\n<p>\n	5- el-Meşreb-ul Verdi Fi Mezheb-il Mehdi: Molla Ali el-K&acirc;ri.</p>\n\n<p>\n	6- et-Tevzih-u Fi Tevatur-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntazar-i Ve&rsquo;r Rical-i ve&rsquo;l Mesih: Kadı Muhammed b.n Ali eş-Şevkan&icirc; (1250).</p>\n\n<p>\n	7- Ahadis-ul Mehdi ve Ahbar-ul Mehdi: Ebubekir bin Haysem.</p>\n\n<p>\n	8- el-Ahadis-ul Kadiye bi Huruc-il Mehdi: Muhammed bin İsmail el-Emir-el Yeman&icirc; (751).</p>\n\n<p>\n	9- Fevaid-ul Fikr-i Fi Zuhur-il Mehdi el-Muntazar: Mer&rsquo;a bin Yusuf el-Hanbeli (1033).</p>\n\n<p>\n	10- el-Beyan-u Fi Ahbar-i Sahib-iz Zeman: Allame Genc&icirc; eş-Şafi&icirc; (658).</p>\n\n<h3>\n	Bu Hadislerin &Ouml;zet Mezmunu</h3>\n\n<p>\n	Şi&acirc; ve S&uuml;nni kaynaklarında ge&ccedil;en bu hadislerdeki bazı teferruat ve deyiş farklılıklarını bir kenara bırakacak olursak, mezkur hadislerin m&uuml;şterek mazmunu &ouml;zetle ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt&rsquo;indendir ve adı da o hazretin adıdır, Hz. F&acirc;tıma <em>aleyha sel&acirc;m</em>&rsquo;ın soyundandır, ahir zamanda zuhur edecektir, yery&uuml;z&uuml;, tamamen zul&uuml;m ve haksızlıkla dolduktan sonra, adalet ve hakla dolduracaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onun zamanında g&ouml;kten inecek ve o hazretin arkasında namaz kılacaktır. Onun zamanında yery&uuml;z&uuml;nde fakir insan kalmayacaktır.&rdquo;</p>\n\n<p>\n	Şi&acirc; ve S&uuml;nni mezheplerinin uleması tarafından m&uuml;ştereken ve ittifakla kabul olunan hadislerin ortak mazmunu kısaca bundan ibaret olup, yukarıdaki mazmunda hi&ccedil;kimsenin ihtilafı bulunmadığı gibi bu mazununa katılmayan veya ters d&uuml;şen herhangi bir m&uuml;tevatir veya sahih hadis de ne sunni, ne Şia kaynaklarında mevcut değildir. Meşhur hadislerdeki farklı noktalar, yukarıdaki metin dışındaki bazı noktalardır; mesela O hazretin yery&uuml;z&uuml;ndeki devlet ve egemenliğinin ne kadar s&uuml;receği konusunda vb. konularda bazı hadislerde farklı ifadeler vardır ki bu hadislerin hi&ccedil;biri m&uuml;tevatir değildir. Ancak, mevcut hadisler &uuml;zerinde dikkatli bir inceleme yapılması halinde bu hadislerden hangisinin sahih olup olmadığını belirtmek ve doğru maznunu bulabilmek da kolaylıkla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı konular da, ya sunni veya Şia kaynaklarında m&uuml;tevatir durumdadır; mesala, Deccal&rsquo;in olağan&uuml;st&uuml; vasıfları konusunda s&uuml;nni kaynaklarında m&uuml;tevatire ulaşan rivayetlere karşılık, Şi&acirc; kaynaklarında Deccal&rsquo;in bu t&uuml;r vasıflarına dair hi&ccedil; bir sahih nakil yoktur. Zaten, bu t&uuml;r konuların reddi veya kabul&uuml; yukarıda belirttiğimiz b&uuml;t&uuml;n mezheplerce kabul edilen m&uuml;şterek mazmunu zerrece etkilemez.</p>\n\n<p>\n	Daha &ouml;nce aktardığımız mazmun, Şia ve S&uuml;nni hadislerindeki ortak ve m&uuml;tevatir noktaları kapsamakta olup bu noktalarda ne s&uuml;nni ve şii arasında, ne de bu iki mezhebin ayrıca kendi i&ccedil;inde hi&ccedil;bir ihtilafı yoktur. Ayrıca, b&uuml;t&uuml;n mezheplerin uleması da bu konuda tevat&uuml;r bulunduğundan m&uuml;ttefiktirler. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olduğunu vurgulayan Ehl-i S&uuml;nnet ulemasından birka&ccedil;ını aşağıya aktarıyoruz:</p>\n\n<h2>\n	Mehdi&rsquo;yle İlgili Hadisleri M&uuml;tevatir Bilen Ehl-i S&uuml;nnet Alimlerinden Bazılarının İsimleri</h2>\n\n<p>\n	1- Hafız Muhammed b. H&uuml;seyin el-Abir&icirc; &ldquo;Menakıb-i Şafi&icirc;&rdquo; kitabında ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong>&rsquo;nin gelmesiyle ilgili hadisler m&uuml;tevatir ve ravilerinin &ccedil;ok olmasından dolayı ise m&uuml;stefizdir. <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir, yedi yıl h&uuml;kumet yapacak, yery&uuml;z&uuml;n&uuml; adaletle dolduracak, İsa&rsquo;yla kıyam edecek, Deccal&rsquo;ı Filistin&rsquo;de &ouml;ld&uuml;rmek i&ccedil;in ona yardımda bulunacak, bu &uuml;mmete İmamlık yapacak, İsa da onun arkasında namaz kılacaktır.&rdquo;</p>\n\n<p>\n	2- Muhammed Resul el-Berzenci (&ouml;: h. 1103). &ldquo;el-İşaat-u li İştirat-is Saat&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin varlığı, onun ahir-uz zamanda huru&ccedil; (kıyam) etmesi ve onun Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyti&rsquo;nden ve Fatıma&rsquo;nın evlatlarından olması hakkındaki hadisler, manev&icirc; tevat&uuml;r haddine ulaşmıştır, &ouml;yleyse onu ink&acirc;r etmenin bir anlamı yoktur.&rdquo;</p>\n\n<p>\n	3- Şeyh Muhammed bin Ahmed-i Sefarin&icirc; el-Hanbel&icirc; (&ouml;: h.1188) &ldquo;Levaih&rdquo; kitabında &ldquo;Tenbih&rdquo; başğılı altında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin kıyamıyla ilgili rivayetler olduk&ccedil;a &ccedil;oktur; hatta manevi tevat&uuml;r haddine ulaşmıştır; tevat&uuml;r haddine ulaşması s&ouml;z&uuml; Ehl-i S&uuml;nnet alimleri arasında yaygındır; onların inan&ccedil;alarınan bile sayılmıştır.&rdquo;</p>\n\n<p>\n	4- Şafi&icirc; m&uuml;ft&uuml;s&uuml; Ahmed b. Zeyn&icirc; b.n Dihlan (&ouml;:1304). &ldquo;Futuhat-ul İslamiyye &ldquo; kitabında ş&ouml;yle demiştir: <strong>Mehdi</strong>&rsquo;nin zuhurunu zikreden hadisler &ccedil;ok ve m&uuml;tevatirdir; o hadisler i&ccedil;erisinde sahih, hasen ve zayıf olanları bulunmaktadır.&rdquo;</p>\n\n<p>\n	5- Kadı Muhammed b.n Ali eş-Şevkan&icirc; (&ouml;: h.1250) &ldquo;et-Tehzib-u Fi Tevat&uuml;r-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntezar-i Ve&rsquo;d Deccal&rsquo;i ve&rsquo;l Mesih&rsquo;i&rdquo; kitabında ş&ouml;yle diyor: <strong>Mehdi</strong> hakkında bulunması m&uuml;mk&uuml;n olan elli hadis nakledilmiştir. Bu hadisler i&ccedil;erisinde sahih, hasen ve zayıflığı giderilmiş bir takım zayıf hadisler de bulunmaktadır. Bu konudaki hadisler ş&uuml;phesiz m&uuml;tevatirdir. Bunlardan daha az olan hadislere bile, usulda kaydedilen b&uuml;t&uuml;n terimlere g&ouml;re tevat&uuml;r denilmektedir.&rdquo;</p>\n\n<p>\n	6- Seyid Muhammed Sıddık Hasan el-Kunci el-Buhar&icirc; (&ouml;:1307), &ldquo;el-İzaat-u Lima Kane Vema Yekunu Beyne Yedey-is Saet&rdquo; kitabının &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar&rdquo; b&ouml;l&uuml;m&uuml;nde ş&ouml;yle der: &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar ger&ccedil;ekten &ccedil;oktur. O olaylardan biri <strong>Mehdi</strong> el-Mevud el-Muntazar el-Fatim&icirc; olayıdır. Bu olay kıyametten &ouml;nce vaki olacak ilk vakıadır. <strong>Mehdi</strong> hakkındaki hadisler ihtilaflı olmalarına rağmen olduk&ccedil;a &ccedil;ok ve tevat&uuml;r haddine ulaşmaktadır. Bu hadisler S&uuml;nen, Meacim ve Mesanid kitaplarında ge&ccedil;mektedir.</p>\n\n<p>\n	7- Ebu Abdullah Muhammed bin Cafer el-Ketani el-Maliki (&ouml;: 1345), &ldquo;Nazm-ul M&uuml;tenasir Fi&rsquo;l Hadis&rsquo;il M&uuml;tevatir&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Velhasıl Mehdi-i Muntazar hakkında nakledilen hadisler m&uuml;tevatirdir; b&ouml;ylece Deccal ve İsa bin Meryem&rsquo;in n&uuml;zulu hakkındaki hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	8- Hafız Suyut&icirc; (&ouml;: 911): Ebu-l Feyz-i Ğumar&icirc; &ldquo;İbraz-ul Vehm-il Meknun&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Suyut&icirc; &ldquo;Fevaid-ul Mutekasire Fi Ahadis-il M&uuml;tevatire&rdquo; adlı kitabında ve o kitabın &ouml;zeti olan &ldquo;Bi&rsquo;l Ezhar-il M&uuml;tenasire&rdquo; adlı kitapta ve diğer kitaplarında <strong>Mehdi</strong> hakkındaki hadislerin m&uuml;tevatir olduğun vurgulamıştır.&rdquo;</p>\n\n<p>\n	9- Şeyh Ahmed b.n Hacer eş-Şafi&icirc;, Hindistan&rsquo;da &ouml;len bir şahıs Mehdiliğini iddia eden bir grup hakkında sorulan bir sorunun cevabında ş&ouml;yle yazıyor: bunların itikatları batıl, kabih, a&ccedil;ık bir cehalet, &ccedil;irkin bir bid&rsquo;at ve kesin bir delalettir. Birincisine (batıl olduğuna) gelince bu s&ouml;z m&uuml;stefiz ve m&uuml;tevatir olan hadislerle &ccedil;elişmektedir. &Ccedil;&uuml;nk&uuml; hadisler, <strong>Mehdi</strong>&rsquo;nin Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt&rsquo;inden olduğunu ve yery&uuml;z&uuml;n&uuml;n doğu ve batısına h&uuml;k&uuml;met edeceğini bildirmekteler...&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[13]</a></p>\n\n<p>\n	10- Şeyh Ahmed Ebu-s Surur bin Saba el-Hanef&icirc; mezkur grubun hakkındaki istifanın cevabında ş&ouml;yle diyor: &ldquo;Bunların, kendi itikatlarına muhalefet etmelerinden dolayı d&ouml;v&uuml;lmeleri ve bu fikirlerinden vazge&ccedil;irilmeleri gerekir. &Ccedil;&uuml;nk&uuml; (asıl) itikatları hakkında sahih nass ve m&uuml;tevatir hadisler vardır. <strong>Mehdi</strong> ile ilgili hadislerin ravileri &ccedil;ok olduğundan dolayı m&uuml;stefizdir. Ahir zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, seyidimiz İsa&rsquo;yla -Peygamberimize ve ona selam olsun- huruc (kıyam) edecektir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[14]</a></p>\n\n<p>\n	11- Nasirudin el-Elban&icirc; &ldquo;Havle-l Mehd&icirc;&rdquo; adlı makalesinde ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong> meselesine gelince bilinmesi gerekir ki, onun huruc (kıyam) etmesi hakkında &ccedil;ok sahih hadis vardır. Bu hadislerin bir kısmının senetleri sahihtir, onlardan bazılarını &ouml;rnek olarak zikredeceğim, daha sonra onun hakkındaki ş&uuml;pheleri gidermeye &ccedil;alışacağım...&rdquo; Makalesinin sonunda da ş&ouml;yle diyor: &ldquo;S&ouml;z&uuml;n kısası, <strong>Mehdi</strong>&rsquo;nin kıyamına olan akide sabittir; onunla ilgili hadisler Resulullah&rsquo;tan m&uuml;tevatir olarak nakledilmiştir. Bu inanca inanmak gerekir. &Ccedil;&uuml;nk&uuml; bu mesele, gayb meselelerindendir, ona iman etmek takvalıların sıfatlarındandır. Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&ldquo;Elif, Lam, Mim. Bu, kendisinde ş&uuml;phe olmayan, muttakiler i&ccedil;in de kılavuz olan bir kitaptır. Muttaki olanlar, gayba inanırlar, namazı dosdoğru kılarlar ve...&rdquo;</strong></p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin huru&ccedil; (kıyam) etmesini ancak cahil ve kibirli insanlar ink&acirc;r eder. Allah Teala&rsquo;dan, ona (<strong>İmam Mehdi</strong>&rsquo;ye), Kitap ve s&uuml;nnette sabit olan her şeye iman etmek &uuml;zere bizi &ouml;ld&uuml;rmesini niyaz ederim.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[15]</a></p>\n\n<p>\n	12- el-Ezher &uuml;niversitesinde usul-u din fak&uuml;ltesinin &uuml;stadlarından olan ve İbn-i Hacer-i Heysem&icirc; el-Mekki&rsquo;nin (&ouml;: 974) &ldquo;Sevaik-ul Muhrika&rdquo; kitabını tahkik ve tedkik yapan Ustaz Abdulvehhab Abdullatif, Sevaik kitabının onbirinci babının birinci b&ouml;l&uuml;m&uuml;nde İbn-i Hacer&rsquo;in Tabaran&icirc;&rsquo;den <strong>Mehdi</strong> hakkında tahri&ccedil; ettiği hadisin dipnotunda ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong> ile ilgili hadisler &ccedil;oktur. Bu konuda Ebu Naim de onlardan olmak &uuml;zere bir&ccedil;ok hafız, kitaplar te&rsquo;lif etmişlerdir. Suyuti de Ebu Naim&rsquo;in zikrettiklerini toplamış ve &ldquo;Urf-ul Verd&icirc; Fi&rsquo;l Ahbar-il <strong>Mehdi</strong>&rdquo; kitabında ona bazı hadisler de eklemiştir. İbn-i Hacar&rsquo;in de ayrıyeten <strong>Mehdi</strong> hakkında &ldquo;el-Muhtasar Fi Alamat-il Mehdiyy-il Muntazar&rdquo; adlı bir eseri vardır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Tevat&uuml;r&uuml;n Anlamı</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;eşitli İslam mezhepleri ulemasınca m&uuml;tevatir olduğunu kabul edilmiş bulunduğunu b&ouml;ylece m&uuml;şahede ettikten sonra şimdi tevat&uuml;r&uuml;n ne demek olduğuna, semere ve sonucunun ne olduğuna bakalım:</p>\n\n<p>\n	M&uuml;tevatir hadis, yalan olması ihtimalini kensinlikle giderecek ve b&uuml;t&uuml;n rivayetlerin hata olabileceği ihtimalini ge&ccedil;ersiz kılacak kadar fazla ravi tarafından rivayet edilmiş olan hadistir. Bu da, mazmunu kesinlikle doğru hadis demektir. Binaenaleyh netice şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- M&uuml;tevatir haberde &ouml;nemli olan ravilerin bireysel &ouml;zelliği değil, sayıca fazlalıklarıdır. Yani m&uuml;tevatir haberde &ccedil;eşitli mevzular nakillerindeki bireylerin tamamının biyogrofice teferruatıyla bilinen, sıka -g&uuml;venilir- veya &acirc;dil insanlar olma şartı yoktur Bilakis, bunlardan kiminin zayıf veya biyografik a&ccedil;ıdan belirsiz insanlar olması da pekala m&uuml;mk&uuml;nd&uuml;r, bu durumda kendi tariklerini zayıf kılmış olurlar, ama bu zaaf, tevat&uuml;r&uuml;n vasfını kesinlikle etkilemediği gibi, esasen bazı ravi veya haberleri zayıf olmayan m&uuml;tevatir hadis zaten yoktur.</p>\n\n<p>\n	2- M&uuml;tevatir haber; dinin usul ve zaruriyatında senet ve belge olarak ge&ccedil;erli kabul edilebilecek kadar kesin g&uuml;venilirdir.</p>\n\n<p>\n	M&uuml;tevatir haberin karşı noktasında &ldquo;haber-i vahid&rdquo; yer alır, bu da sadece 1-2 kişi tarafından aktarılımış haberdir ki sahih kabul edilmesi i&ccedil;in b&uuml;t&uuml;n ravilerinin sıka -g&uuml;venilir- olması şartı konulmuştur. Kaldı ki, sahih olması halinde bile, vahid haber sadece fıkh&icirc; konularda senet olarak ge&ccedil;erli olup itikad&icirc; usulde belgesel ge&ccedil;erliliği bulunmamaktadır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadislerde İbn-i Haldun&rsquo;un Senet M&uuml;nakaşası</h2>\n\n<p>\n	Buraya kadarki bahsimizde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin m&uuml;tevatir hadislerden olduğunu ve b&ouml;ylesine &ccedil;eşitli insanlar ve ravilerle aktarılmış hadislerin nadir bulunduğunu, m&uuml;tevatir hadisin sıhhat şartının ravi ve yolların &ccedil;okluğu sayıldığını, ravilerin ferd&icirc; &ouml;zelliklerinin m&uuml;tevatirin sıhhat veya butlanını etkilemediğini, binaenaleyh her m&uuml;tevatirde olduğu gibi burada da kimi ravilerin zayıflığını hadisin m&uuml;tevatir ve doğru olduğuna hi&ccedil;bir halel getirmeyeceğini belirtmiştik. Bu nedenledir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerden bazısının zayıf olması nedeniyle hi&ccedil;bir İslam alimi kalkıp da bu hadislerin m&uuml;tevatirliğini raddedip <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını ink&acirc;ra kalkışmış değildir asla. Dolayısıyle de diğer b&uuml;t&uuml;n m&uuml;tevatir ve kat&rsquo;i hadisler gibi bu hadisler de İslam ulemasınca ittifakla sahih ve doğru kabul edilmiştir. Bu arada sadece İbn-i Haldun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca ittifakla kabul edildiğini itiraf ettiği halde, o hazret hakkında asırlarca nakledilmiş olan hadisler i&ccedil;inden 28&rsquo;ini se&ccedil;erek kendi zannınca bunların bir kısmını senet a&ccedil;ısından taz&rsquo;yif etme yoluna gitmiştir. Ancak, İbn-i Haldun&rsquo;un <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını inkara kalkışmadığını ve o hazretle ilgili bazı hadislerin sıhhat ve doğruluğunu, bizzat onun da kabul etmiş bulunduğunun da altını &ccedil;izmek gerekir. Buna rağmen, bazı muasır yazarların, İbn-i Haldun&rsquo;un bu taz&rsquo;yiflerinden hareketle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının İslamiliğini ink&acirc;r yoluna gittikleri ve onun s&ouml;zlerinden, kendisinin asla &ccedil;ıkarmamış olduğu batıl neticeler &ccedil;ıkarma hatasına d&uuml;şt&uuml;klerini de &uuml;z&uuml;lerek belirtmekte yarar var. Bu &ouml;zet ilmi &ccedil;alışmada İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin tamamını belirtme ve tenkid etmenin m&uuml;mk&uuml;n olmayacağını ve esasen mevzunun dışına taşılacağıdan hareketle; Ehli-i S&uuml;nnet ulemasının daha &ouml;nce İbn-i Haldun &uuml;zerine gerekli eleştirileri zaten yaptığını ve Muhammed bin Ahmed bin Sıddık&rsquo;ın &ldquo;İbr&acirc;z&rsquo;ul Vehm&rsquo;il Meknun Min Kelam-ı İbn-i Haldun&rdquo; adlı eserinde meseleyi etraflıca ele alarak İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin Ehl-i S&uuml;nnet kayanaklarına aykırılığını ispatladığını ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin Şi&acirc; kitaplarında m&uuml;tevatirden de aşkın bulunmasına ve meseleyi ispata &ccedil;alışma gibi birşeye l&uuml;zum dahi olmamasına rağmen Şi&acirc; ulemasının da İbn-i Haldun&rsquo;a gerekli eleştirleri y&ouml;neltmiş olduğunu belirtmenin yeterli ve fayadalı olacağı kanaatindeyiz. Bununla birlikte burada kısaca onun s&ouml;zlerini eleştiriyoruz:</p>\n\n<h3>\n	İbn-i Haldun&rsquo;un Senet Tartışmasının Tenkidi</h3>\n\n<p>\n	a- İbn-i Haldun rical ve hadis ilminde uzman bir alim değildir, dolayısıyle de bu hususta &ouml;ne s&uuml;receği g&ouml;r&uuml;şlerin zaten hi&ccedil;bir ilm&icirc; gecerlilik taşımadığı ve bunların ilm&icirc; inceleme sayılmadığı Ehl-i S&uuml;nnet ulemasınca tespit edilmiştir. Mesela Seyyid Sıddıyk Gum&acirc;r&icirc; İbn-i Haldun i&ccedil;in ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu &ouml;nemli alanda onun bir yeri ve bir payı yoktur; ne de o bu ilimden bir &ouml;l&ccedil;ek alabilmiştir. Durum bu iken bu ilimde nasıl ona itimad edilebilir ve bu ilmin meselelerini araştırmada ona nasıl m&uuml;racaat edilebilir?!&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[17]</a></p>\n\n<p>\n	Yine onun hakkında Şeyh Ahmed Şakir&rsquo;in g&ouml;r&uuml;ş&uuml; şudur:</p>\n\n<p>\n	&ldquo;İbn-i Haldun bilgisi olmayan bir dala girmiş ve ehli olmadığı bir sahada o sahanın mutahassıslarıyla m&uuml;cadeleye girişmiştir. O mukaddime kitabında <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ayırdığı b&ouml;l&uuml;mde a&ccedil;ık hatalara d&uuml;şm&uuml;ş ve bu alanda hatta muhaddislerin s&ouml;zlerini bile anlayamamıştır. Eğer o onların s&ouml;zlerini anlayacak olsaydı s&ouml;yledikleri s&ouml;zlerden hi&ccedil; birini s&ouml;zlemezdi.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[18]</a></p>\n\n<p>\n	b- İbn-i Haldun, bu hususta sadece 28 hadisi ele almış ve daha sonra belirteceğimiz hatalı kıstaslarla bunları değerlendirerek &ccedil;oğunun zayıf olduğunu &ouml;ne s&uuml;rm&uuml;ş ve tabi bu arada bir kısmının doğruluğunu da itiraf etmiştir. Oysa ki, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler 28 değil, y&uuml;zlercedir; bu durumda İbn-i Haldun mezkur hadislerin tamamına ulaşabilmiş olsaydı, doğruluğunu itiraf ettiği hadislerin sayısı da artacak ve onlarca hadisin sıhhatini kabul edecektir.</p>\n\n<p>\n	c- İbn-i Haldun, İslam hadis ve rical ulemasının ilmi &ccedil;alışma y&ouml;ntemlerine yeterince vakıf olmadığından, karşılaştığı hadisleri yanlış değerlendirmiş ve bu yanlış kıstaslarla, mezkur hadislerin de yanlış olduğu zehabına kapılmıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı hadislerin zayıf olduğunu &ouml;ne s&uuml;rerken İbn-i Haldun&rsquo;un nassı şu olmuştur: &ldquo;Muhaddislerin yanında meşhur olan g&ouml;r&uuml;ş şudur: &ldquo;Cerh&rdquo; (bir raviyi yeren s&ouml;zler) ta&rsquo;dile (ravinin adil olduğuyla ilgili s&ouml;zler) &ouml;ncelik taşır. Eğer senedin bazı ravilerinin gaflet, hafıza bozuklğu, zaaf ve akıde bozukluğu gibi bir taan olursa bu o hadisin sıhhatine g&ouml;lge d&uuml;ş&uuml;r&uuml;r ve o hadis zayıftır.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi İbn-i Haldun zerrece hafıza zayıflığı veya mesela Şi&acirc; inancına sahib olma gibi ilgisiz nedenlerle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hadislerinin ricallerini tezyif etmiş ve rical ulemasının &ccedil;oğunluğunun g&uuml;venilirliğini onaylanıp Kutub-&uuml; Sitte&rsquo;de kendisinden hadis naklinde bulunulmuş olan bir&ccedil;ok ricali reddetme yoluna gitmiştir.</p>\n\n<p>\n	Mesela Futr bin Halife, Abdurrezzak bin Hemmam&rsquo;us Sen&rsquo;&acirc;n&icirc; ve Emmar&rsquo;udduhn&icirc; gibi isimler aslında Sahihayn&rsquo;ın ricali oldukları halde İbn-i Haldun onları şiilikle su&ccedil;lamakta ve sırf bu nedenle rivayetlerinin zayıf olduğunu s&ouml;ylemek istemktedir. Halbuki bizzat İbn-i Haldun&rsquo;un da itiraf etmiş olduğu &uuml;zere Ahmed bin Hanbel, Yahya&rsquo;l Kıtan, İbn-i Muin ve Enneş&acirc;n&icirc;&rsquo;yle Icl&icirc; gibi tanınmış isimler &ldquo;Fert bin Halif&rdquo;in g&uuml;venilirliğini tasdik etmiş ve İbn-i Hacer, Abdurrezzak bin Hemmam-ı Sen&rsquo;&acirc;n&icirc; i&ccedil;in &ldquo; &ldquo;sika, hafız, meşhur yazar&rdquo;(1) tabirini kullanır. Aynı şekilde Ebu Zer&rsquo;a Demeşk&icirc;, Muammer, Hişam bin Yusuf, Ebu H&acirc;tem&rsquo;le İcl&icirc; onu pek &ouml;vm&uuml;şlerdir(2). Keza Imar&rsquo;udduheni&rsquo;yi de Ahmed bin Hanbel, İbn-i Muiyn&icirc;, Ebu Hatem, Nes&acirc;i ve diğerleri g&uuml;venilir ve emin saymaktadırlar. İbn-i Haldun&rsquo;un; rical ulem&acirc;&rsquo;sının tespitlerini doğru değerlendirmediğini g&ouml;rmek i&ccedil;in bunların doğru değerlendirmesini bizzat Şebk&icirc;, mezbur ibareleri ş&ouml;yle a&ccedil;ıklar: &ldquo;Hadis bilimcilerinin cerh, ta&rsquo;dile &ouml;ncelik taşır diyen meşhur olan kaideyi mutlak şekilde almaktan kesinlikle sakın. Doğru olan şu ki, kimin g&uuml;venilir olduğu ve adaleti sabit olur ve &ouml;v&uuml;c&uuml;leri &ccedil;ok ve cerhedenleri az olur ve onu cerh edenin cerhteki sebebi belli olursa, &ouml;rneğin mezheb&icirc; taassub vb. sebeplerden kaynaklandığı anlaşılırsa onun cerhine itina edilmez. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Anladık ki, itaatı, masiyetinden ve methedeni yereninden &ccedil;ok olan hakkında bir kimsenin cerhi, doğru şekilde cerhini yorumlasa da kabul edilmez. Eğer mezheb&icirc; taassub veya akran arasından olan d&uuml;nyev&icirc; &ccedil;ekişme gibi bir karine olursa ki, bu karineye istinaden yapılan cerhin mukabele amacıyla yapıldığı anlaşılırsa b&ouml;yle bir cerh kabul edilmez... Eğer biz mutlak şekilde cerhi ta&rsquo;dilden &ouml;ne ge&ccedil;irecek olursak o zaman İmamlardan hi&ccedil; birisi bundan kurtulmaz. &Ccedil;&uuml;nk&uuml; hakkında ta&rsquo;n olmayan ve birilerinin helakına sebep olmayan hi&ccedil; bir İmam yoktur.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[19]</a>&ldquo;(3)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İbn-i Haldun&rsquo;un kıstaslarına (cerhin ta&rsquo;dile &ouml;nceliği) g&ouml;re Ehl-i S&uuml;nnet mezhep İmamlarının hi&ccedil;biri g&uuml;venilir değildir. Zira onların her biri bazı kimseler tarafından kınanmak suretiyle cerh edilmişlerdir, her ne kadar başkaları onları adil tanısalar da...</p>\n\n<p>\n	d- Şia olma veya &acirc;deta su&ccedil;muş&ccedil;asına şiilikle su&ccedil;lanmanın r&acirc;vi i&ccedil;in &ldquo;g&uuml;venilir değidir, zayıftır&rdquo; h&uuml;km&uuml;ne varmada yeterli bulunduğu İbn-i Haldun mantığına g&ouml;re Ehl-i S&uuml;nnet&rsquo;in sıhahındaki onlarca ricali ve bu c&uuml;mleden olmak &uuml;zere Sahih-i Buhari&rsquo;yle Sahih-i M&uuml;slim&rsquo;deki onca r&acirc;vi ve ricali zayıf ve &ldquo;g&uuml;venilmez&rdquo; saymak gerekecektir. Nitekim Allame Şerefuddin &ldquo;el-M&uuml;racaat&rdquo; adlı tanınmış eserinde Sahih-i M&uuml;slim&rsquo;le Buhari&rsquo;deki ricallerden y&uuml;z&uuml;n&uuml;n Şi&acirc; veya şii olduğu iddia edilen kimselerden ibaret bulunduğunu yazar. Bu durumda Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerindeki hadis ve rivayetlerin y&uuml;zlercesinin zayıf olduğunu s&ouml;ylemek gerekecektir ki; rical ulemasınca hafıza zayıflığı veya unutkanlık gibi nedenlerle &ldquo;zayıf&rdquo; olarak tespit edimiş bulunan zevat da buna eklencek olursa Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerinde sahih bir hadis ve rivayet bulabilmek m&uuml;mk&uuml;n olmayacaktır artık.</p>\n\n<p>\n	İbn-i Haldun ve onun g&ouml;r&uuml;şlerine uyanlar, b&ouml;yle bir neticeyi kabullenmeye hazır mıdır ger&ccedil;ekten?! Bu durumda, s&ouml;zkonusu sahihlerdeki onca hadis ve rivayetler arasında ka&ccedil; tane &ldquo;Sahih&rdquo; hadis g&ouml;sterebileceklerdir acaba?!</p>\n\n<p>\n	e- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir &ouml;l&ccedil;&uuml;lerinin de fevkindedir. Kaldı ki m&uuml;tavatir olayında ravinin senedi m&uuml;nakaşasına girmek anlamsız bir girişimdir ve doğrulanması veya reddi halinde, haberin sıhhat ve itibarını kesinlikle etkilememektedir. &Ccedil;&uuml;nk&uuml; daha &ouml;nce de hatırlattığımız gibi, m&uuml;tevatir hadiste ravilerin ve yolların &ccedil;okluğu m&uuml;tevatir hadisin g&uuml;venilir ve sahih olduğuna delalet eder; ravilerin ferd&icirc; vasıf ve tutumları değil. Binaenaleyh İbn-i Haldun&rsquo;un başlattığı tartışmaların tamamı doğru olsa bile -ki, değildir- bu durum Mehdev&icirc; hadislerin sıhhatini zerrece etkilemeyecektir.</p>\n\n<p>\n	Buraya kadar a&ccedil;ıklamalarımızdaki cevapları Ehl-i S&uuml;nnet kayanklarındaki usul ve hadisleri esas alarak aktardık. Şia hadislerine gelince; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda Şi&acirc; kaynaklarında kayıtlı bulunan hadis ve haberler &ccedil;oklu ve sıhhat a&ccedil;ısından; bu t&uuml;r tartışma ve a&ccedil;ıklamalara l&uuml;zum dahi bırakmayacak bir haldedir ki daha sonraki bahislerimizde bu mevzu olanca netiliğiyle anlaşılacaktır zaten.</p>\n\n<h2>\n	Beşer&icirc; Tekam&uuml;l İlahi Hakimiyete Teslimiyetle Sonu&ccedil;lanacaktır</h2>\n\n<p>\n	İnsanlık tarihi b&uuml;t&uuml;n iniş &ccedil;ıkışlarına rağmen insanoğlunun kemal ve tekam&uuml;l&uuml;ne şahittir ki ilm&icirc;, tecr&uuml;b&icirc; ve d&icirc;n&icirc; boyutlarda bu kemal kolaylıkla m&uuml;şahede edilmektedir.</p>\n\n<h2>\n	İlm&icirc; Boyutta İnsanın Tekam&uuml;l&uuml;</h2>\n\n<p>\n	İnsanoğlu son d&ouml;nemlerde pozitif bilim ve teknolojide şaşırtıcı ilerlemeler kaydetmiş; fen bilimleri insani bilimler ve hatta tabiat&ouml;tesi bilimlerde de belli bir yol katetmiştir. Bir -iki asır &ouml;ncesine kadar imkansız gibi g&ouml;r&uuml;nen ve &ldquo;ham hayalden ibaret kurgular&rdquo; olarak telakki edilen bu ilerleme ve gelişmeler bug&uuml;n insanoğluna yepyeni bir medeniyet kazandırmıştır. Mesela insanoğlunun iletişim konusunda ulaştığı teknolojik seviye b&uuml;t&uuml;n insanlık i&ccedil;in &ldquo;cihanşum&uuml;l bir d&uuml;nya devleti&rdquo; fikrini geliştirmiş ve bunun ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu g&uuml;ndeme getirmiştir ki bizzat bu merhale bile, ister istemez ve farkında olmaksızın &ldquo;tek merkezden y&ouml;netilen ilahi bir devlet&rdquo;e doğru &ouml;nemli bir adımdır. Yeni teknolojik gelişmeler de giderek insanoğlunun hayatının yeni boyutlarına değişimler yaratmaktadır ki b&uuml;t&uuml;n bunlar, insanın kainatın hilkatiyle daha yakından tanışmasını ve Allah Teal&acirc;&rsquo;nın &acirc;fak ve enfusla -insanı i&ccedil; ve dış d&uuml;nyasıyla- ilgili ayetlerini gereğince kavramasını sağlayacak ve neticede insanoğlu Y&uuml;ce Rabbine daha bir yaklaşma imkanı bularak O&rsquo;nun &ccedil;izgisinde yaşayabilme şansını yakalayacaktır: &ldquo;...Biz, ayetlerimizi hem &acirc;fakta, hem kendi nefislerinde onlara g&ouml;stereceğiz...&rdquo;(Fussilet, 53)</p>\n\n<h3>\n	İnsanlığın &ldquo;Topluca Edindiği Tecr&uuml;be&rdquo;</h3>\n\n<p>\n	İnsanoğlunun edindiği tecr&uuml;belerin bazısı bir &uuml;lke veya sadece bir b&ouml;lgenin tecr&uuml;besiyle sınırlı olmaktadır ki bu t&uuml;r tecr&uuml;beler b&uuml;t&uuml;n insanoğluna malolmamakta, b&uuml;t&uuml;n insanlığın hafızasına ge&ccedil;memektedir. Buna karşılık; kimi tecr&uuml;beler de vardır ki şu veya bu şekilde b&uuml;t&uuml;n insanlar onu yaşamakta ve edinmektedirler; olumlu olup beğenilmesi halinde herkes&ccedil;e istenmekte, olumsuz olması halindeyse b&uuml;t&uuml;n d&uuml;nya bunun acısını yaşamakta ve ondan yaka silkmektedir. Mesela, yerk&uuml;re insanlarının tamamının hafızasına yerleşmiş ve &ldquo;herkesin edinmiş&rdquo; olduğu bu &ldquo;Topluca edinilmiş tecr&uuml;beler&rdquo;in biri de acı kapitalizm ve &ldquo;sosyalizm&rdquo; tecr&uuml;besidir. Bu acı tecr&uuml;be, akidev&icirc; ve k&uuml;lt&uuml;rel a&ccedil;ıdan dine; ekonomik a&ccedil;ıdan da &ouml;zel m&uuml;lkiyete karşı olan bir ideoloji ve devlet d&uuml;zeyinin uzun vadede başarılı olmayacağını, insanoğluna saadet ve huzur getirmeyeceğini b&uuml;t&uuml;n d&uuml;nya insanlarına g&ouml;stermiş oldu. Gerci insanoğlu Allah&rsquo;a iman edip O&rsquo;nun peygamberlerinin kulavuzluğunda y&uuml;r&uuml;m&uuml;ş olsaydı bu acı tecr&uuml;beyi yaşayamayacaktı elbet; ama ne yazık ki s&ouml;zkonusu inan&ccedil; ve teslimiyeti g&ouml;stermemiş ve bunun ka&ccedil;ınılmaz bir sonucu olarak da mecburen bu acı tecr&uuml;beyi tatmıştır. Ş&uuml;pehsiz, bu &ldquo;toplu tecr&uuml;be&rdquo; den sonra insanoğlu alacağı iberti artık almış olup &ldquo;sosyalizm belası&rdquo;nı bir daha denemeye kalkışmayacaktır artık. B&ouml;ylece, insanoğlu &ldquo;Allah ve Resullerinin s&ouml;z ve yolunun ne derece doğru ve haklı olduğu bir kez daha anlaşılmış ve &ldquo;din ve dinin &ouml;nerdiği devlet sistemiyle insan arasındaki mesafe&rdquo; bu acı tecr&uuml;beden sonra biraz daha kapanmıştır. Bu arada edinilen tecr&uuml;belerin başarılı veya başarısız olmasının mutlaka bir sebepten kayanaklandığı ve asla &ldquo;tesad&uuml;fi&rdquo; olmadığı da bilinmelidir. S&ouml;zkonusu sebep ise, insanoğlunun v&uuml;cuduna ve ruhuna hakim olan yapı ve kurallara -fıtrata- uygun veya buna aykırı davranmasından başka birşey olmamıştır asla. İnsanoğlunun ilahi emir ve kuralları nazar-ı dikkate almadan sırf kendi d&uuml;ş&uuml;ncesine dayanarak koyduğu kanun ve uyguladığı projeler, kendi yapı ve fıtratına egemen olan ilahi sistemden b&icirc;haber ve kopuk olduğundan, genellikle b&uuml;y&uuml;k hatalar ve &ouml;nemli olumsuz neticeleri de beraberinde taşımaktadır ki bunların bir kısmı uzun vadede bilfiil ortaya &ccedil;ıkmakta ve insanoğlu yaptığının neticesini bizzat ve fiilen de g&ouml;rebilmektedir. Binaenaleyh insanoğlu olumsuz tecr&uuml;be ve edinimlerini tekrarlamamak veya en azından tedricen bunlardan uzaklaşmak zorundadır ki bu yanlışlardan geri atılan her adım, Allah Teal&acirc; ve insanoğlunun isteklerinin dengelendiği din terazisinde dengeye yaklaştıran bir adımdır aslında. Diğer taraftan bizler, inanan insanlar olarak Allah&rsquo;ın emirlerinin insan fıtratı ve doğasıyla uyumlu ve insan i&ccedil;in elzem olduğunu bilmekteyiz. İnsanoğlu kendi saadet ve huzuru i&ccedil;in olsun; bu harihi hakikatı tedricen kabullenmek zorundadır. Nitekim bu &ldquo;gidişat&rdquo; b&uuml;t&uuml;n yery&uuml;z&uuml;nde Allah&rsquo;ın kanunlarına dayalı bir egemenliğin tedricen oluşmakta oluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Meselenin daha iyi anlaşılması i&ccedil;in insanlığın din&icirc; y&ouml;nde ger&ccedil;ek tekam&uuml;l&uuml; hakkında ayrı bir kanunun bahsiyle daha bir zenginleştiğini netleştirmek de m&uuml;mk&uuml;nd&uuml;r, ne var ki mevzunun &ouml;zetle aktarılması zorunluluğu bizi bu kadarla iktifa etmek durumunda bıraktığından son olarak &ouml;ğrenmekte ve her ge&ccedil;en g&uuml;n insanlık tecr&uuml;besi biraz daha artırmaktadır; bu nedenledir ki insanoğlunun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> eliyle kurulacak ilah&icirc; devlet nizamını kabul edebilmek yeteneği her ge&ccedil;en g&uuml;n biraz daha artmaktadır. Ger&ccedil;ekte beşerin tekam&uuml;l y&ouml;n&uuml;ndeki seyri ve hareketinin bir ciheti de b&ouml;ylesi bir h&uuml;kumetin tahakkuku i&ccedil;in zemin hazırlamaktadır.</p>\n\n<h2>\n	Eehl-i S&uuml;nnet Ulemasından Hi&ccedil; Kimse Mehdilik İnancını İnk&acirc;ra Kalkışmamıştır</h2>\n\n<p>\n	Buraya kadarki bahislerimizde İslam alimlerinin ister kaynak , ister &ouml;zel kitaplarda olsun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, inancını vurguladıklarını, sahih ve m&uuml;tevatir hadis ve haberlerle bu İslam&icirc; inancı daima desteklediklerini belirttik. İslam ulemasının bu inancı kabul&uuml; ve bilfiil onayladığı hususu da dikkatten ka&ccedil;mamış, vurgulanması gereken bir diğer nokta da; İslam tarihi boyunca Mehdilik iddiasına girişen sahte Mehdilere karşı İslam ulemasının takındığı tavır ve g&ouml;sterdiği tepkinin niteliğidir. Nitekim İslam uleması bu gibi durumlarda Mehdilik inancını asla reddetmemiş, sadece bu iddiaya kalkışan şahısların, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkına hadislerde belirtilen &ouml;zellik ve alemtleri taşımadı-ğını s&ouml;ylemişlerdir. Mehdilik olayının İslam inan&ccedil;larıyla hi&ccedil;bir al&acirc;kası olmasa ve ilgili mevcut hadislerin bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sadır olduğu kesin belglerle bilinmesyedi, s&ouml;zkonusu ulema elbette ki meseleyi halka a&ccedil;ıp s&ouml;yler; sadece o yalancı şahısları değil, meselenin aslını da b&uuml;t&uuml;n&uuml;yle reddediverirlerdi. Halbuki ulema bunu yapmamıştır. Şimdi bu hadiselerden bir ka&ccedil;ına bakalım:</p>\n\n<p>\n	Ebu&rsquo;l Ferec ş&ouml;yle yazar: Muhammed bin Abdullah bin Hasan huruc ettiğinde, Medine&rsquo;nin fakihlerinden olan Muhammed bin İclan da onunla birlikte huruc etti. Muhammed bin Abdullah &ouml;ld&uuml;r&uuml;l&uuml;nce Medine valisi Cafer bin S&uuml;leyman Muhammed bin Iclan&rsquo;ı &ccedil;ağırtarak&rdquo; o yalancıya ni&ccedil;in katıldın?&rdquo; diye elinin kesilmesini emretti. Bu sırada o mecliste bulunan Medine&rsquo;nin fakih ve ricali şefaatte bulunup; arabuluculuk yaparak &ldquo;ey em&icirc;r; Muhammed bin Iclan Medine&rsquo;nin tanınmış &acirc;bid ve fakihlerindendir, onu affediniz, zira meseleyi ger&ccedil;ek zannetmiş ve Muhammed bin Abdullah&rsquo;ı; geleceği ve zuhuru rivayetlerde vaadedilmiş olan ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> sanma hatasına d&uuml;şm&uuml;şt&uuml;r!&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[20]</a></p>\n\n<p>\n	Yine, Muttaki-i Hind&icirc; diye meşhur olan Alauddin b. H&uuml;samuddin &ldquo;el-Burhan fi Alamat-i Mehdiy-i Ahir-uz Zaman&rdquo; adlı kitabında d&ouml;rt Ehl-i S&uuml;nnet mezhebinin alimlerinin &ldquo;Mehdilik inancının farz oluşu&rdquo; hakkındaki fetvalarını ve Hint b&ouml;lgesinde Mehdilik iddiasının bulunan bir kişinin bu iddiasının batıl olduğunu naklederek bu kitabın on&uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde &ldquo;Mekke-i M&uuml;kerreme&rsquo;de bulunan arap ulemasının son zamanda &ccedil;ıkması vaadedilen <strong>Hz. Mehdi</strong> hakkındaki fetvaları&rdquo; başlığı altında ş&ouml;yle demiştir: Bu Mekke alimlerine y&ouml;neltilen soru ve cevabın metnidir:</p>\n\n<p>\n	Allah&rsquo;ım, bize hakkı g&ouml;ster ve ona uymaya bizi muvaffak kıl ve batılı g&ouml;ster ve ondan uzak durmayı bize nasib eyle.</p>\n\n<p>\n	Din &ouml;nderleri ve M&uuml;sl&uuml;manların yol g&ouml;stericileri olan değerli alimlerimiz (Allah onları te&rsquo;yid etsin) acem memleketlerinden birinde 910 yılda &ouml;len Hint asıllı Feruh isimli bir şahsın son zamanda &ccedil;ıkması vaad edilen <strong>Mehdi</strong> olduğuna ve bu <strong>Mehdi</strong>&rsquo;yi inkar edenin kafir olduğuna inanan bir grup hakkında g&ouml;r&uuml;ş&uuml;n&uuml;z nedir?</p>\n\n<p>\n	Sonra sizce vaadedilen <strong>Mehdi</strong>&rsquo;yi ink&acirc;r edenin h&uuml;km&uuml; nedir? Bize bu hususta fetva verin (Allah sizden razı olsun).</p>\n\n<p>\n	Bu soru 952 yılında yapılmıştır, muttaki Hindi bu soruya cevap veren d&ouml;rt mezhebin fakihlerinin fetvalarını şu şekilde kaydetmiştir:</p>\n\n<p>\n	1- İbn-i Hacer el-Heysemi&rsquo;nin fetvası.</p>\n\n<p>\n	2- Şeyh Ahmet Ebi Surur b. es-Seba el-Hanefi&rsquo;nin fetvası.</p>\n\n<p>\n	3- Şeyh Muhammed b. Muhammed el- Hattab&icirc; el-Maliki&rsquo;nin fetvası.</p>\n\n<p>\n	4- Şeyh Yahya b. Muhammed el-Hanbel&icirc;&rsquo;nin fetvası.</p>\n\n<p>\n	Bu d&ouml;rt fetvanın i&ccedil;erikleri ise kısaca ş&ouml;yledir:</p>\n\n<p>\n	Şafii fıkhı: <strong>Mehdi</strong> ile ilgili hadislerin tevat&uuml;r derecesine ulaştığı a&ccedil;ık&ccedil;a bildirmiş ve onun hurucuyla ilgili m&uuml;tevatir nişaneleri zikrederek bu hususta kendi yazmış olduğu &ldquo;el-Kavl-ul Muhtasar fi Alamet-il <strong>Mehdi</strong> el-Muntazar&rdquo; adlı kitabına işaretle ş&ouml;yle demiştir: Eğer bu grubun <strong>Mehdi</strong>&rsquo;nin zuhurunu ink&acirc;r etmesi temelden s&uuml;nneti ink&acirc;r etmek anlamına gelirse onlar kafirdirler ve onlarla savaşmak farzdır. Ama bu grup s&uuml;nnete değil de sadece İslam İmamlarına karşı bir inat i&ccedil;in bunu yapıyorsa bu onlara bu akideyi iyice anlatmaya ve sonra da y&ouml;netici onların işlediği bu b&uuml;y&uuml;k su&ccedil;a ve bozuk akideye karşı hapis, d&ouml;vme gibi uygun g&ouml;rd&uuml;ğ&uuml; bir cezaya &ccedil;arptırması gerekir...</p>\n\n<p>\n	Hanefi fıkhı: S&ouml;zkonusu grup tarafından ortaya atılan iddianın batıl olduğuna fetva vererek ş&ouml;yle demiştir: o gruptakileri sahih naslarda ve sarih s&uuml;nnette ve ravilerinin &ccedil;ok olduğu i&ccedil;in tevat&uuml;r haddine ulaşan hadislerde yer alan bir şeye inan&ccedil; y&ouml;n&uuml;nden muhelefet ettikleri i&ccedil;in, şiddetle yok edilmeleri gerekir. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ve m&uuml;steriz hadisler gereğince <strong>Hz. Mehdi</strong> son zamanda efendimiz İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile huru&ccedil; edecektir.</p>\n\n<p>\n	Maliki fıkhı ise bu grubun iddiasının batıl olduğuna fetva verip ş&ouml;yle demiştir: S&ouml;zkonusu grubun, &ouml;len bir şahsın son zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> olduğuna inanmaları batıldır. &Ccedil;&uuml;nk&uuml; bu inan&ccedil; <strong>Mehdi</strong>&rsquo;nin vasıflarını ve zuhur alametlerini sahih bir şekilde a&ccedil;ıklayan hadislerle &ccedil;elişmektedir.</p>\n\n<p>\n	Hanbeli fakihleri ise ş&ouml;yle demiştir: Bu gurubun inancı son zamandaki <strong>Mehdi</strong>, onun zuhurunun nasıl başlayacağı, kendi vasıfları ve zamanında vuku bulacak olaylar hakkındaki sahih hadislerle &ccedil;eliştiği i&ccedil;in bozuktur ve bunda da hi&ccedil; bir ş&uuml;phe yoktur...</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ulema, bu t&uuml;r sahte Mehdileri reddederken Mehdilik inancını asla raddetmemiş, bilakis, bu inanca temelde katıldıklarını vurgulamış ve s&ouml;zkonusu sahtek&acirc;rların bu girişiminin i&ccedil;y&uuml;z&uuml;n&uuml; ispatlamak i&ccedil;in de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadis ve rivayetlerden faydalanmışlardır.</p>\n\n<p>\n	Kısacası İslam tarihi boyunca bir tek M&uuml;sl&uuml;man alim Mehdilik inancını inkara kalkışmamış, hatta İbn-i Haldun&rsquo;un s&ouml;zlerinde de Mehdilik inancının temelini reddeder ibareler yer almamıştır. Olsa olsa Mehdilik konusunda ş&uuml;pheye d&uuml;şm&uuml;şt&uuml;r. Yani İbn-i Haldun&rsquo;un Yaşadığı d&ouml;nem olan hicri 8. yy&rsquo;a kadar hi&ccedil;bir İslam alimi Mehdilik inancını inkar etmemiş, bu hususta ş&uuml;pheye dahi rastlanmamıştır. İbn-i Haldun&rsquo;dan sonra da İslam uleması yazdıkları &ccedil;eşitli kitaplarla bu inancın doğruluğunu savunarak İbn-i Haldun&rsquo;u reddetmiş ve &ldquo;Mehdilik&rdquo;in tamamen İsl&acirc;mi bir akide olduğunu vurgulamışlardır.</p>\n\n<h3>\n	&Ouml;zetle:</h3>\n\n<p>\n	Buraya kadarki bahsimiz şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru gayb&icirc; meselelerden biri olup bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından defalarca sahabeye beyan edilmiştir.</p>\n\n<p>\n	2- Şia ve S&uuml;nni kaynaklarında onlarca sahabe bu hadisleri Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&lsquo;tan rivayet etmişlerdir.</p>\n\n<p>\n	3- Hz. Emir&rsquo;el M&uuml;&rsquo;minin İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhi&rsquo;s-sel&acirc;m</em> ashabı, bu İmamlardan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında onlarca hadis aktarmışlardır</p>\n\n<p>\n	4- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;okluğu ve ehemmiyetine binaen S&uuml;nni ve Şi&acirc; uleması, bu hadisleri i&ccedil;eren muteber kaynakların yanısıra sırf bu hadisler hakkında da ayırca &ccedil;eşitli eserler yazmışlardır.</p>\n\n<p>\n	5- Şia ve S&uuml;nni ulemasınca da &ouml;nemle vurgulandığı &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadisler m&uuml;tevatir olup, akidev&icirc; usul&uuml;n ispatı i&ccedil;in muteber ve h&uuml;ccet durumundadırlar.</p>\n\n<p>\n	6- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili rivayetlerin tamamını; İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olup diğer b&uuml;t&uuml;n dinlere de galebe &ccedil;alacağı yolundaki Kur&rsquo;an ayetleriyle mutabık ve uyumludur.</p>\n\n<p>\n	7- Mesleye mantık&icirc; a&ccedil;ıdan bakılacak olursa insanoğlunun ilm&icirc;, teknolojik ve dini sahalarda kaydettiği tedrirc&icirc; gelişme ve edinilen toplum tecr&uuml;belere binaen g&uuml;n&uuml;n birinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından kurulacak olan d&uuml;nya adelet devletinin l&uuml;zum ve hakkaniyetine inanacağı ve bunun can-ı g&ouml;n&uuml;lden kabule hazır olacağı g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	8- İslam tarihi boyunca Mehdiliğini inkar eden bir tek tanınmış alim mevcut değildir.</p>\n\n<h2>\n	İmam Mehdi Hakkında G&uuml;n&uuml;m&uuml;zdek Ş&uuml;phelerin Kaynağı</h2>\n\n<p>\n	İslam ulemasının Mehdilik konusundaki g&ouml;r&uuml;şleri gayet sahih ve hi&ccedil;bir ş&uuml;pheye yer bırakmayacak kadar net olduğu halde neden &ccedil;ağdaş bazı yazarların bu meseleyi inkara kalkıştığı sorusu g&uuml;ndeme gelmektedir. Sahi; Kur&rsquo;an ve ilgili hadisler apa&ccedil;ık ortada dururken ve bunlarda hi&ccedil;bir ekleme veya azaltma yapılmamışken konu neden saptırılmakta ve bu t&uuml;r ink&acirc;rların ardında ne gibi fakt&ouml;rler yatmaktadır?</p>\n\n<p>\n	Bu soruya &ouml;zetle verilecek cevap şudur: S&ouml;zkonusu inkarcılar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;r ederken ne Kur&rsquo;an&rsquo;a, ne de s&uuml;nnete dayan-mamaktadırlar. İnceleme ve konuşmalarında da İslami y&ouml;ntemlere baş-vurmamaktadırlar; mesela, konuyla ilgili ayet, hadis ve rivayetlerin niteliği ve anlamları &uuml;zerinde ilm&icirc; bir et&uuml;tde bulunmamaktadırlar. Nitekim, eğer Kur&rsquo;an ve s&uuml;nneti esas alıp İslami y&ouml;ntemlerle meselelere yaklaşacak olsalar da, hi&ccedil; ş&uuml;phesiz onlar da, asırlardır İslam ulemasının ulaştığı neticeye ulaşabilecek ve Mehdilik hakikatini kabul etmekten başka &ccedil;areleri kalmayacaktı ki daha sonra bunu etraflıca ele almaya ve meselenin saiklerini incelemeye &ccedil;alışacağız inşaallah.</p>\n\n<h3>\n	İslam&rsquo;da Mehdi İnancını İnk&acirc;ra Neden Olan Fakt&ouml;rler</h3>\n\n<p>\n	Mehdiliği inkar olayı, Kur&rsquo;an ve s&uuml;nnette bulunmayan ve k&ouml;k&uuml; uzak tarihlere kadar varmayan yeni bir din&icirc; ve k&uuml;lt&uuml;rel opozisyondur. Bu yeni olumsuzluğun k&ouml;klerini, d&uuml;nyadaki k&uuml;lt&uuml;rel ve siyasi kutuplaşmaların etkilediği İslam d&uuml;nyasındaki benzeri etkileşme sahalarında aramak gerekir. Bilindiği &uuml;zere, d&uuml;nyadaki k&uuml;lt&uuml;rel gelişmeler ve son d&ouml;nemlerdeki mevcut siyasi bloklaşma ve kutuplaşmalar t&uuml;rl&uuml; etkenlerden kaynaklandığı gibi bunların İslam d&uuml;nyasındaki yanlışlık ve izleri de ayrıca ele alınması gereken &ouml;nemli konulardan biridir. Bu &ouml;zet bahiste b&ouml;ylesine geniş bir mevzuyu ayrıca ele almak m&uuml;mk&uuml;n olmadığından biz burada sadece &ldquo;d&uuml;nyadaki siyasi ve k&uuml;lt&uuml;rel kutupların bu kutuplaşmalarının İslam d&uuml;nyası &uuml;zerindeki bilhassa olumsuz iz ve yankıları&rdquo; &ccedil;er&ccedil;evesinde kısaca birka&ccedil; noktayı vurgulamakla yetineceğiz. Son d&ouml;nemlerde ortaya &ccedil;ıkan &ldquo;Mehdiliğin inkar&rdquo;ı olayında en &ouml;nemli etken şu &uuml;&ccedil;&uuml;d&uuml;r:</p>\n\n<h3>\n	1- M&uuml;steşrikler ve Batılı Yazarları Taklit</h3>\n\n<p>\n	Mehdilik inancı etrafında inkar ve ş&uuml;phe uyandırmaya y&ouml;nelik karekterlerin ardında yatan en &ouml;nemli fakt&ouml;r, ş&uuml;phesiz, oryantalistlerle batılı yazarlardan serdolunan g&ouml;r&uuml;şlerin kimi M&uuml;sl&uuml;manlar tarafından, dikkatle incelenmeden kabul g&ouml;rmesidir. Meselenin daha kolay anlaşılması i&ccedil;in batılı m&uuml;steşriklerin İslam&rsquo;a ve İslam&rsquo;ın Mehdilik inancına nasıl baktıklarını incelemek yeterli olacak ve o zaman kimi M&uuml;sl&uuml;man aydınların onlardan nasıl etkilenmiş olduğu ortaya &ccedil;ıkacaktır.</p>\n\n<h3>\n	Oryantalislerin İslam&rsquo;a Bakışı</h3>\n\n<p>\n	Son birka&ccedil; y&uuml;zyılda batılı oryantalistler s&ouml;m&uuml;r&uuml; ekseninde belli bazı İslami meselelerle bilhassa ilgilenir oldular; mezkur m&uuml;steşriklerin bu &ouml;zel konularda &ouml;ne s&uuml;rd&uuml;kleri tez ve g&ouml;r&uuml;şler dikkatle incelenecek olursa bu g&ouml;r&uuml;şlerin genellikle ger&ccedil;eğe dayanmadığı ve d&uuml;nya s&ouml;m&uuml;r&uuml; sisteminin uzun vadeye y&ouml;nelik &ccedil;ıkarları doğrultusunda garazkar&acirc;ne gayeleri hedeflediği g&ouml;r&uuml;l&uuml;r. S&ouml;zkonusu m&uuml;steşriklerin kimi de bu hususta g&ouml;r&uuml;ş belirtirken ya hıristiyanlık ve yahudiliğin etkisiyle ya da meselelere salt maddi ve beşeri pencerlereden baktıklarından neticede yine mevzunun sapmasına neden olmuş ve birtakım isl&acirc;mi hakikatleri tahrif etmişlerdir.</p>\n\n<p>\n	Dr. Cevad Ali &ldquo;Tarih-ul Arab fil İslam&rdquo; eserinde c.1, s.9-11&rsquo;de bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	Hıristiyan oryantalistlerden bir &ccedil;oğu kilisenin din adamlarıdırlar veya batı ilahiyat fak&uuml;ltelerinde yetişmiş kimselerdirler. Bunlar İslam&rsquo;daki hassas konuları ele aldıklarında bunların hıristiyanlıktan alındığını ispatlayama &ccedil;alışırlar.</p>\n\n<p>\n	Yahudi oryantalistler ise, İslam&rsquo;da olan her şeyin yahudilikten alındığını israrla ileri s&uuml;rerler. Her iki grup da bu hususta kendi eğilimleri doğrultusunda şaftlı yargılarla hareket etmekteler.</p>\n\n<p>\n	Son M&uuml;sl&uuml;man olmuş olan Fransalı Oryantalist İtin Dine ş&ouml;yle diyor:</p>\n\n<p>\n	Oryantalistlerin kendi eğilim ve hislerinden kurtulmaları imkansız olmasa da &ccedil;ok zor bir şeydir. Bu y&uuml;zden onlar peygamber ve sahabenin hayatını ger&ccedil;ek bi&ccedil;imi tamamen kaybolacak şekilde tahrif etmişlerdir. Onlar bilimsel araştırma ve eleştiri metoduna bağlı olduklarını &uuml;stelemekle birlikte, onların Muhammed hakkında yazdıkları kitaplarını okuyan birisi Muhammed&rsquo;in Almanca veya İtalyanca konuştuğunu zanneder. B&ouml;ylece oryantalist yazarın bağlı olduğu dil ve b&ouml;lgeye g&ouml;re Muhammed&rsquo;in de şekli değişime uğramaktadır.</p>\n\n<p>\n	Biz İslam tarihiyle ilgili bu yazılarda ger&ccedil;ek peşinde olsak ger&ccedil;ekten bir iz bulmamız m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	Oryantalistler bizlerce kendi hayallerinin &uuml;r&uuml;n&uuml; olan potreler &ccedil;iziyorlar. Onların sunduğu şahsiyetler ger&ccedil;eği bir yana, hatta Volter Sokot ve Elkendord Domes&rsquo;in efsanevi yazılarındaki hayali şahsiyetlerde de benzerine rastlanamaz.</p>\n\n<p>\n	Esasen s&ouml;zkonusu kesimden bundan başkasını beklemek safdillik olur. Zira kendisi yahudi veya hırıstiyan olan, ya da ateist ideolojiye sahip bir m&uuml;steşrik zaten İslam&rsquo;ı da, İslam peygamberini de inkar ediyor demektir; b&ouml;yle biri herhangi bir et&uuml;d&uuml;n de elbette ki Kur&rsquo;an ve s&uuml;nneti esas almayacak, vahye dayalı İslam senetlerini &ouml;l&ccedil;&uuml; kabul etmeyecektir. B&ouml;yle bir araştırmacının herhangi bir yorum mecburiyetinde kalması halinde meseleye hırıstıyanlık, yahudilik veya ateizm gibi pencerelerden yaklaşacağı ve mesela İslam dinini yorumlarken, bu dinin doğal fakt&ouml;rlerden kaynaklandığını ve değerlerini de hırıstiyanlık, yahudilik veya bir başka dinden aldığını ya da tamamen peygamberin kendi beşer&icirc; zekasının &uuml;r&uuml;n&uuml; olduğunu s&ouml;yleyeceği apa&ccedil;ık ortadadır. M&uuml;steşriklerin b&uuml;t&uuml;n inceleme, beyan ve eserlerine hakim olan atmosfer budur. Aşağıda s&ouml;zkonusu eserlerinden birka&ccedil; &ouml;rnek aktaracağımız aydın ve incelemeden ge&ccedil;en bu zevatın &ccedil;alışma ve d&uuml;ş&uuml;ncelerinin &uuml;r&uuml;n&uuml;n&uuml; &ldquo;İslam&rsquo;ın asalet ve &ouml;zsoyluluğunu inkar etme, Kur&rsquo;an ve s&uuml;nnetin vahye dayalı hakikatlerini zedelemeye &ccedil;alışma veya hi&ccedil; olmazsa bu hakikatler &ccedil;evresinde ş&uuml;pheler uyandırma&rdquo; şeklinde h&uuml;lasa etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Başka bir deyişle m&uuml;steşrikler ilgin&ccedil; bir ittifakla hep benzeri şeyleri yazıp yaymış ve İslam&rsquo;ın başka dinlerden kayanaklandığını, Kur&rsquo;an-ı Kerim&rsquo;in -neuzubillah- Allah&rsquo;ın vahyi olmayıp tabii şartlarda oluşan hadiselerdir ki Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından Yahudilikten iktibas edildiğini ve bunlarda birtakım değişiklikler yapılarak Kur&rsquo;an&rsquo;ı oluşturduğunu ve bug&uuml;n hadis olarak rivayet edilen şeylerin onun s&ouml;zleri değil, halkın kendi s&ouml;zleri olduğunu, o s&ouml;ylemişse bile vahyle değil, yahudiler, hırıstiyanlar veya diğer kavimlerden iktibas edildiğini s&ouml;ylemek istemişlerdir,</p>\n\n<p>\n	Bu arada, s&ouml;zkonusu oryantalistlerin b&ouml;yle incelemelerde ilk adımda a&ccedil;ık&ccedil;a İslam ve İslam Peygamberini inkar ve Kur&rsquo;an&rsquo;ın vahye dayalı oluşunu sarahatle reddetme gibi bir yol izlemediklerini de hemen belirtelim. Her ne kadar bunu yapan bazı m&uuml;steşrikler olmuşsa da, genel ge&ccedil;er y&ouml;ntemleri &ccedil;ok daha farklı olmuştur. Aksi takdirde garazkar olduklarını herkes kolayca anlayacak, M&uuml;sl&uuml;man ve gayri m&uuml;slim herkes, onların eserleri ve g&ouml;r&uuml;şlerinde &ouml;ne s&uuml;ren bilimsellik ve araştırmacılığın sadece aldatıcı bir kılıf olduğunu &ccedil;abucak farkedecek ve oryantalizm b&uuml;t&uuml;n itibarını bir &ccedil;ırpıda yitirmiş olacaktı. Binaenaleyh oryantalistler İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı ink&acirc;r ve İslami hakikatleri tahrif hususunda daha &ccedil;ok, indirekt y&ouml;ntemlere başvurmuşlar; kimi zaman ilm&icirc; araştırmalar kılıfında, kimi zaman Hz. peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i g&uuml;ya &ouml;v&uuml;yormuş ve onun şahs&icirc; zekasına &ccedil;ok hayranlık duyuyormuş gibi g&ouml;r&uuml;nerek kurnazca metodlarla yazdıkları s&ouml;zde &ldquo;ilm&icirc; tetkikleri&rdquo; nde, okuyucuyu şartlandırma ve kendi d&uuml;ş&uuml;nce ve emellerini ona ampoze etme yoluna gitmişlerdir. B&ouml;ylece okuyucunun; bilhassa M&uuml;sl&uuml;man okuyucunun; &uuml;rk&uuml;t&uuml;lmeden yazarla paralel d&uuml;ş&uuml;n&uuml;p onunla birlikte adım atması ve yazarın bu g&uuml;ya &ldquo;bilimsel&rdquo;(!) ve &ldquo;tarafsız&rdquo;(!) incelemeleri neticesinde edindiği tespitlere, okuyucunun farkında dahi olmadan katılmısı sağlanmak istenmiştir. Bahsimizin bu kısımında m&uuml;steşriklerin bu y&ouml;ntemlerinden birka&ccedil; &ouml;rnek aktarıyor; detaylı incelemeler ve son kararı okuyucunun kendisine bırakıyoruz:</p>\n\n<h2>\n	Oryantalistlerin İslam Konusundaki G&ouml;r&uuml;şlerine Birka&ccedil; &Ouml;rnek</h2>\n\n<h3>\n	Oryantalislere G&ouml;re Hz. Resulullah&rsquo;ın (s.a.a) S&ouml;z Ve Haberleri, Onun Kendi Zeka ve Hayal G&uuml;c&uuml;n&uuml;n &Ucirc;r&uuml;n&uuml;d&uuml;r!</h3>\n\n<p>\n	Mc. Donald ş&ouml;yle der: Muhammed Mekke&rsquo;deki yahudilere yaslanmıştır. Ama onlar &ccedil;ok ge&ccedil;meden ona d&uuml;şmanlık beslemeye başlayınca başka yardımcılar bulmaya &ccedil;alışmaktan başka bir &ccedil;aresi kalmamıştır. B&ouml;ylece keskin zekası ile arapların babası olarak İbrahim&rsquo;e yeni bir y&ouml;n vermeye sevketmiş ve bu yolla da kendisini kendi d&ouml;neminin yahudiliğinden kurtarıp İbrahim&rsquo;in yahudiliğine bağlamayı başarmıştır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[21]</a> Horovitz Tevrat maddesi altında ş&ouml;yle diyor: &ldquo;Kur&rsquo;an&rsquo;da bu gibi a&ccedil;ık işaretlerin yanısıra aldığı kaynağı demeden Tevrattan aldığı ve bir &ccedil;ok yerde tekrarladığı h&uuml;k&uuml;m ve kıssalar mevcuttur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[22]</a></p>\n\n<p>\n	Peygamber, g&ouml;kten gelen el&ccedil;inin peygamberlerle konuştuğu kıssasını kendisi uydurmuş ve sonra da kendi risalet ve vahyini ondan aldığına inanmıştır. Belli olan şu ki, Cebrail İncil&rsquo;deki, m&uuml;jdelemeden haberi olmuş, ama, Cebrail&rsquo;e diye birisini bir vasıta olmadan tanıması m&uuml;mk&uuml;n olmadığı i&ccedil;in belki de bu hadisi bazı filozof ve din araştırmacılarından veya hanif din &uuml;zere olanlardan duymuştur. Ve onlara da bu mesele saptırılarak ulaşmıştır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[23]</a></p>\n\n<p>\n	A.J Wensink, ise ş&ouml;yle diyor: &ldquo;Salat (namaz) kelimesinin Kur&rsquo;an&rsquo;dan &ouml;nceki, edeb&icirc; eserlerde ismi ge&ccedil;mediğine g&ouml;re, belki de diğer simgelerini arap &uuml;lkelerinde yaşayan yahudi ve hıristiyanlardan almıştır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[24]</a> Diğer bir yerde de ş&ouml;yle diyor: Gold Zehir, Gold zehir beş vakitlik namaz hususunda Hutsma&rsquo;yı redderken beş vakitlik namazların belirlenişinin Farslara ait izlerin bulunduğuna inanıyor.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[25]</a></p>\n\n<p>\n	Mc. Donald Allah maddesiyle ilgili olarak ş&ouml;yle diyor: Allah&rsquo;ın isimlerinden biri de &ldquo;es-selam&rdquo;dır. Bu sıfat sadece Haşr suresinde yeralmış bulunmaktadır... Bu sıfat hırıstiyanların ibadetlerinde okunan ibarelerden Muhammed&rsquo;in hafızasında kalan bir kelime olabilir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[26]</a></p>\n\n<p>\n	Allah maddesinde ş&ouml;yle diyor: A&ccedil;ıktır ki, yaratıcının sıfatlarını Muhammed İbranice&rsquo;den almış ve &ouml;zel anlamını kastetmeden işletmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[27]</a> Aynı zat &ldquo;ba&rsquo;l&rdquo; maddesiye ilgili olarak da aynı iddiayı tekrarlamış ve bu kelimenin Tevrat&rsquo;tan alındığını, sonra da ona başka bir anlam verilmeğe &ccedil;alışıldığını s&ouml;ylemiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[28]</a></p>\n\n<h3>\n	M&uuml;steşrikler Karşısında M&uuml;sl&uuml;manların Vazifesi</h3>\n\n<p>\n	M&uuml;steşriklerde bu t&uuml;r ifade ve beyanlara sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r; Kur&rsquo;an, vahy ve s&uuml;nneti beşeri fikirlermiş&ccedil;esine takdim eden bu t&uuml;r m&uuml;steşrik vecizelerinin tamamına değinebilemek i&ccedil;in ciltler dolusu kitaplar yazmak gerekir aslında. Bu &ouml;rneklerle şunu a&ccedil;ıklamak istedik: M&uuml;steşriklerin bu t&uuml;r tespitleri genellikle bir inceleme hatası değil, kimi zaman &ouml;neceden hesaplanmış tavırlar, kimi zaman da araştırma y&ouml;ntem ve prensiplerinin doğru olmayışından kaynaklanmaktadır ki yahudi veya hırıstiyan bir m&uuml;steşrikin elinde ister istemez b&ouml;ylesi sonu&ccedil;lar doğurmaktadır. İşte bu noktada M&uuml;sl&uuml;man araştırmacılar İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinin m&uuml;dafaası i&ccedil;in kaleme sarılmalı ve bunun d&icirc;n&icirc; ve ilm&icirc; vazife olduğu bilincini taşıyabilmelidirler. O zaman mezkur oryantalistlerin y&ouml;ntem veya prensip hatalarını kolaylıkla tespit etderek İslam&rsquo;ın hakkaniyetini herkese ispatlama imkanı doğar. Oysa iş tam tersine olmuş ve bazı M&uuml;sl&uuml;man yazarlarla aydınlar, m&uuml;steşriklerin İslam&rsquo;a y&ouml;nelik bu aşikar saldırılarına karşı koyacakları yerde onları &ldquo;samimi araştırmacılar ve tarafsız bilimadamları (!)&rdquo; olarak kabul edip kendi eser ve konuşmalarında s&uuml;rekli oryantalistlerden iktibaslarda bulunup g&ouml;r&uuml;şlerini belge kabuletmek suretiyle onların g&uuml;ndemde tutulmasına vesile olmuş ve bu şarkiyatcıların İslam d&uuml;şmanı fikirlerinin M&uuml;sl&uuml;man toplumlara sızmasında ara&ccedil; olmak gibi b&uuml;y&uuml;k bir hataya d&uuml;şm&uuml;şlerdir. Bunun en bariz &ouml;rneklerinden biri y&uuml;ce İslam dininin Mehdilik inancıdır. M&uuml;sl&uuml;man yazar ve aydınların bir kısmı bu hususta yahudi ve hırıstiyan şarkiyat&ccedil;ıların g&ouml;r&uuml;şlerini olduğu gibi esas almış, kendi dinlerinin naslarına istinad edeceklerine, tutup oryantalistlerin kıstaslarına sarılmışlardır. Daha &ouml;nceki bahsimizde bu kistas ve maksatlı g&ouml;r&uuml;şlerden birka&ccedil; &ouml;rnek vefmiştik: şimdi kimi M&uuml;sl&uuml;man yazarların Mehdilik konusundaki &ouml;zel g&ouml;r&uuml;şlerini aktaracak ve bunların, s&ouml;zkonusu şarkiyat&ccedil;ıların g&ouml;r&uuml;şleriyle ne kadar aynı olup &ouml;rt&uuml;şt&uuml;ğ&uuml;n&uuml;, hatta bu M&uuml;sl&uuml;man yazarların kendilerinden bir tek c&uuml;mle ekleme ihtiyacı bile hissetmediğini hep birlikte g&ouml;receğiz:</p>\n\n<h3>\n	Şarkiyat&ccedil;ıların Hataları Bir Konuyla Sınırlı Değil, Usul ve Prensip Hatasıdır</h3>\n\n<p>\n	M&uuml;steşriklerin hatası, herhangi bir araştırmacının (m&uuml;steşriklere de araştırmacı diyebilmek m&uuml;mk&uuml;nse tabi!) pekala yapabileceği bir inceleme veya bulgu hatası değildir; onlarınki tamemen usul ve prensiplerden doğan temel inan&ccedil;lardan kaynaklanan batıllardır; yahudi, hırıstiyan veya maddeci olan her araştırmacı i&ccedil;in ka&ccedil;ınılmaz yanlışlardır bunlar. Konunun dışına taşmamak i&ccedil;in daha &ouml;nce aktardığımız &ouml;rnekler bu garazkar zevatın y&uuml;zlerce hata ve garazlarından sadece birka&ccedil;ını g&ouml;stermektedir. Şarkiyatcılar İslam&rsquo;la ilgili inceleme ve beyanlarında daima &ouml;nyargılı olmuşlar ve b&uuml;t&uuml;n g&ouml;r&uuml;ş ve beyanlarını &ldquo;Hz. Muhammed sallallahu aleyhi ve alihi vesellem&rsquo;in, haşa peygamber olmadığı, dolaysıyle Kur&rsquo;an ve s&uuml;nnetin de vahye dayalı bulunmadığı&rdquo; şeklindeki inkarcı ve m&uuml;şrik bir inan&ccedil; sistemi &uuml;zerine bina etmişlerdir. B&ouml;yle bir batıl &ouml;nyargıyla hareket ettikleri ve bir zemine ayak bastıkları i&ccedil;in elde ettikleri sonu&ccedil; ve neticeler de batıl ve yanlış olmuş ve bu yanlış y&ouml;ntemle mesela Kur&rsquo;an&rsquo;la s&uuml;nnette ge&ccedil;en ve hırıstiyanlık, yahudilik veya diğer din ve g&ouml;r&uuml;şlerle benzeşen bir nokta bulduklarında bunu, &ldquo;demekki İslam falan dinden tezah&uuml;r edip ortaya &ccedil;ıkmış&rdquo; şeklinde değerlendirmelerde bulunmuş, hi&ccedil;bir benzeşme g&ouml;rmedikleri hususları da &ldquo;ilahi vahye dayanmayan ve tamamen doğal gerek&ccedil;elerden kaynaklanan veya Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ya da M&uuml;sl&uuml;-manların hayat şartlarında şeklini bulmuş kurallar&rdquo; şeklinde yorum-lamışlardır!</p>\n\n<h3>\n	Bu Yanlış Y&ouml;ntemin Mehdilik Konusunda Doğurduğu Sonu&ccedil;</h3>\n\n<p>\n	Yahudi, hırıstiyan veya maddeci m&uuml;steşriklerin birtakım &ouml;nyargı ve g&acirc;r&acirc;zlardan hareketle yanlış neticelere ulaştıkları ve alabildiğine eleştirerek, her zaman yaptıkları gibi yahudilik, hırıstiyanlık veya benzeri bir başka batıl inanca yanaşma yoluna gidip &ldquo;maddi şartların doğruduğu ka&ccedil;ınılmaz neticeler &ldquo; ya da &ldquo;siyasi ve sosyal emellerin şekillendirdiği beşer&icirc; inan&ccedil; ve zeka &uuml;r&uuml;nleri&rdquo; şeklinde tahrifatlarla tanıtmaya &ccedil;alıştıkları nice isl&acirc;mi meslelerden biri de Mehdilik konusudur.</p>\n\n<p>\n	Mesela Donald... ş&ouml;yle der: &ldquo;Emeviler d&ouml;neminde İslam devletlerin varolan adalet ve bereberlik yetersizliği son zamanda <strong>Mehdi</strong>&rsquo;nin ortaya &ccedil;ıkacağı fikrinin oluşmasının sebeplerinden olacağı b&uuml;y&uuml;k br ihtimaldir.&rdquo;</p>\n\n<p>\n	Goldzhıer de fikrini ş&ouml;yle a&ccedil;ıklar: &ldquo;Aslında Yahudi ve Hıristiyan motiflerden doğup etkilenmiş olan Mehdilik d&uuml;ş&uuml;ncesi Zerd&uuml;ştl&uuml;ğ&uuml;n kalıplarından da etkilenip hayalci insanların hayal &uuml;r&uuml;nleriyle de yoğrulunca ortaya bug&uuml;nk&uuml; Mehdilik destanı &ccedil;ıkmış oldu! Sonra da Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadislerinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a dair alıntılarda bulunulmuştur ki bu hadislere sahih hadis kitaplarında rast-lamak m&uuml;mk&uuml;n değildir<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[29]</a></p>\n\n<p>\n	Van Volten aynı doğrultuda hareket ederek ş&ouml;yle der: Doğulular kehanet ve bilinmeyen gelecekten haber vermeğe ruh&icirc; y&ouml;nden eğilimlidirler. Bu y&uuml;zden kurtarıcıya inanmak doğu tabiatına uygundur. Bu ise o y&ouml;relerde bulunan cehalet ve zul&uuml;mden kaynaklanmaktadır. Bu y&uuml;zden bu t&uuml;r inan&ccedil;lar eski doğu halkları arasında varola gelmiştir. Volter ş&ouml;yle diyor. Abbasi h&uuml;k&uuml;mdarlarının zulm&uuml; Emeviler d&ouml;nemindeki zul&uuml;mden az olmamıştır. Bu ise, halkı yeni Abbasi d&uuml;zenin zulm&uuml;nden kurtulmak i&ccedil;in Mehdilik inancına sarılmaya sevketmiştir.</p>\n\n<p>\n	1.&nbsp;&nbsp;&nbsp; Binaenleyh şarki yaratıcıların İslam&rsquo;da Mehdilik inancı yahudilik ve hrıstiyanlıktan alınma bir inan&ccedil;tır.</p>\n\n<p>\n	2- Kimi oryantalislere g&ouml;re de Mehdilik inancı o &ccedil;ağlarda mevcut zul&uuml;m ve baskı ortamının şartlarından kaynaklanmış sosyal bir tepkimedir ve d&icirc;n&icirc; hakikati yoktur.</p>\n\n<p>\n	Daha &ouml;nce de belirttiğimiz gibi, tarafsız araştırmacılar olduğu (!) zannedilen bu oryantalisler; kendi b&acirc;tıl dinleri ve hizmet ettikleri malum odaklardan aldıkları direktifler neticesinde İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı zaten reddetmekte ve bunları yahudilik, hrıstiyanlık veya insan zekasının &uuml;r&uuml;n&uuml; olarak telakki ettiklerinden, bundan başka bir tavır sergilemeleri ve ger&ccedil;eğe yakın durmaları da beklenmez elbet. Esasen s&ouml;zkonusu şarkiyat&ccedil;ıların Mehdilik konusunda bundan farklı bir tutum sergilemeleri şaşırtıcı olur.</p>\n\n<h3>\n	Batılı Oryantalistlerin Doğulu Taklit&ccedil;ileri</h3>\n\n<p>\n	S&ouml;zkonusu oryantalistlerin doğulu taklit&ccedil;ileri de Mehdilik konusunda onların fikirlerine destek verip onların b&acirc;tıl bulgu ve verilerini savunmaktan başka birşey yapmamışlardır. Aradaki tek fark, oryantalistlerin aksine, s&ouml;zkonusu taklit&ccedil;ilerin kendilerine M&uuml;sl&uuml;man bir araştırmacı g&ouml;r&uuml;n&uuml;m&uuml; vermeleri ve İslam&icirc; meseleleri &ldquo;M&uuml;sl&uuml;man bir aydın ve yazar&rdquo; &uuml;nvanıyla tahrif etmiş olmalarıdır! Mesela Ahmet Emin şu iddiada bulunur:</p>\n\n<p>\n	&ldquo;Şia&rsquo;yı Mehdilik fikrini &ccedil;ıkarmaya ve ona sarılmaya sevkeden şey, Ali&rsquo;nin &ouml;ld&uuml;r&uuml;lmesi, Muaviye&rsquo;nin başa ge&ccedil;mesi, Hasan&rsquo;ın ona biat etmesi, sonra H&uuml;seyin&rsquo;in şehit d&uuml;şmesi, Emevilerin aleyhine yapılan hareketlerin yerilgiyle sonu&ccedil;lanması ve onların iktidarı elerinde bulundurmaları gibi vakıalar netisesinde oluşan Şia&rsquo;nın durumu olmuştur.&rdquo;</p>\n\n<p>\n	Yine onun &ouml;ğrencisi olan Sa&rsquo;d Muhammed Hasan da, Mehdilik inancını kimi zaman yahudilik ve hırıstiyanlığa bağlamaya &ccedil;alışmakta, kimi zaman da zul&uuml;m şartlarının doğurduğu zihn&icirc; bir hayal &uuml;r&uuml;n&uuml; olarak değerlendirme yoluna gitmektedir.</p>\n\n<p>\n	T&uuml;rkiyeli yazarlardan Ethem Ruhi Fığlalı da Marglıous&rsquo;un g&ouml;r&uuml;şlerini aynen iktibas etmiş ve ondan etkilenerek ş&ouml;yle diyebilmiştir:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Kerbel&acirc;&rsquo;da hicri 61. (miladi 680) yılında Emeviler tarafından şehid edilmesi M&uuml;sl&uuml;manları hakikaten &ccedil;ok sarsmış ve bir &ldquo;kurtarıcı&rdquo;ya -duyulan- ihtiya&ccedil;, acil hale gelmişti.&rdquo; (Ethem Ruhi Fığlalı: İtik&acirc;di İslam Mezhepleri, s: 268)</p>\n\n<p>\n	Ve bir başka yerde de ş&ouml;yle diyor Fığlalı: &ldquo;Mutlak m&uuml;stebid idarecilerin h&uuml;km&uuml; altında ezilen kitleler, kendilerini karanlıklardan aydınlığa &ccedil;ıkaracak bir kurtarıcıyı, yani &ldquo;<strong>Mehdi</strong>&rdquo; yi daima beklemişlerdir. (Ae. s: 267)</p>\n\n<p>\n	İşin ilgin&ccedil; ve &uuml;z&uuml;c&uuml; tarafı sayın Fığlalı&rsquo;nın bu g&ouml;r&uuml;şlerine Kur&rsquo;an ve s&uuml;nnette delil bulamadığından bir m&uuml;steşriki nass kabul etmesi ve bu satırlara belge olarak aktardığı dipnotta &ldquo;Modlang&rdquo;ın fikirlerini &ouml;l&ccedil;&uuml; ve dayanak almış olmasıdır!</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu taklit&ccedil;ilerin Mehdilik konusundaki tutumları yahudi ve hırıstiyan m&uuml;steşriklerin tavırlarıyla tıpatıp aynı olup zerrece farklılık arzetmemekte ve bu g&ouml;r&uuml;şlerde kendilerine ait tek c&uuml;mleye rastlanmamaktadır. Halbuki Mehdilik hakikatinin inkarı ve bunu yahudilik veya hırıstiyanlıkla a&ccedil;ıklama, ya da zalim ve zorba egemenlerin doğurduğu şartların sosyal bir tepkisi şeklinde değerlendirme hatasına İslam tarihinde rastlamak m&uuml;mk&uuml;n değildir; bilakis; İslam&rsquo;ın temel inan&ccedil;larından olan Mehdilik hakikatinin inkarı yahudilik ve hırıstiyanlıktan iktibas edilmiş bir tahrif ve saptırmaca olup; Mehdiliği inkara kalkışan İslam camiasındaki yazarların tamamı, bu fikirleri ya hırıstiyan, ya yahudi yazarlardan almışlardır.</p>\n\n<p>\n	Bu alanda Said Eyyub da diyor ki: &ldquo;Aldatıcılar aleminde bilginlik ve d&uuml;r&uuml;stl&uuml;k maskesi altında k&uuml;lt&uuml;r&uuml;m&uuml;z&uuml; tamamen &ccedil;&uuml;r&uuml;tmek isteyen niceleri vardır. Batılı Gold Zehir ve Volter gibi bazıları Mehdilik fikrini reddettikleri i&ccedil;in, burada da bir takım aydınlar onlara uymuşlardır. Bunun nedeni ise bunların hep Batıdan ne gelirse ona hayranlık duydukları i&ccedil;indir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[30]</a></p>\n\n<p>\n	Birka&ccedil; noktaya dikkat edilecek olursa mesele daha kolay anlaşılır: Herşeyden &ouml;nce; bu t&uuml;r iddiaları ilk başlatanın daima batılı hırıstiyan veya yahudi yazarlar olduğunu, mevcut &ouml;rnekler ve belgelerin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere, M&uuml;sl&uuml;man ge&ccedil;inen taklit&ccedil;i yazarların daima onları izlemiş ve onların d&uuml;ş&uuml;ncelerini taklit etmiş bulunduğunu g&ouml;zden ırak tutmamak gerkir. İkinci &ouml;nemli nokta ise, bu taklit&ccedil;i yazarların genellikle takdim edilen ve ger&ccedil;ekte batı k&uuml;lt&uuml;r&uuml;ne hayran ve batılı araştırmacı ve yazarların fikirlerinden kolayca etkilenen tipler olmasıdır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da, s&ouml;zkonusu batı hayranı bu taklit&ccedil;ilerin; yahudi ve hırıstiyan m&uuml;steşrikleri ger&ccedil;ekten ciddi birer araştırmacı ve bilimadamı zannetmesi ve onların yazılı eserlerini bilimsel ve ciddi eserler olarak telakki etmesidir. Bu nedenledir ki mezbur yazarlarla s&ouml;zde aydınlar, &ccedil;eşitli İslam&icirc; konularda, ve bu c&uuml;mleden olmak &uuml;zere bilhassa Mehdilik konusunda fikir y&uuml;r&uuml;t&uuml;rken hep bu m&uuml;steşriklerin belgelerini oryantalistlerin inceleme beyanatlarında arama yoluna gitmişler, her nasılsa bunun kendilerine entellekt&uuml;el bir prestij kazandıracağını ve o zaman daha bir &ldquo;aydın&rdquo; (!) g&ouml;r&uuml;neceklerini d&uuml;ş&uuml;nm&uuml;şlerdir!</p>\n\n<p>\n	Mesela &ldquo;Ethem Ruhi Fığlalı&rdquo; Mehdilik mevzuna ayırdığı 22 sayfalık g&ouml;r&uuml;şlerinde tam 24 yerde Mc. Donald ve Goldzhceir gibi m&uuml;steşriklerin g&ouml;r&uuml;ş ve beyanatlarına atıfda bulunmuş ve İslam&rsquo;a ve İslam&icirc; meselelere nasıl baktıklarını daha &ouml;nce a&ccedil;ıklamış olduğumuz gibi g&ouml;sterme yoluna gitmiştir!! <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[31]</a> Mehdiliğe inananları bu inancın ispatı i&ccedil;in Kur&rsquo;an ve s&uuml;nnete başvururken; Mehdiliği ink&acirc;r edenlerin, bunu ispatlamak i&ccedil;in Yahudi ve Hıristiyan yazarlardan destek ve senet araması bile, aklı selim sahibi insanlar i&ccedil;in yeterince a&ccedil;ıklayıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Hal b&ouml;yle iken, bu iki kutuptan hangisinin İsl&acirc;m&icirc; ve hangisinin yahudilikten kaynaklanmış olduğu apa&ccedil;ık ortadadır zaten.</p>\n\n<h2>\n	Fığlalı&rsquo;nın Hz. Mehdi Ve Hz. İsa (a.s) Hakkındaki G&ouml;r&uuml;şlerine Bir Eleştiri</h2>\n\n<p>\n	Ethem Ruhi Fığlalı T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra kalkışan yazarların ilk başta gelenlerinden biridir ve bilindiği &uuml;zere bug&uuml;n T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra yeltenenlerin tamamına yakın bir kısmı bu g&ouml;r&uuml;şlerini ondan almış olup, iddialarını onun g&ouml;r&uuml;şlerine dayandırmaktadırlar. Bu nedenle s&ouml;zkonusu yazarın mezbur mevzu etrafındaki g&ouml;r&uuml;şlerinin ciddi bir değerlendirmesini yapmanın gerekli ve faydalı olacağı inancındayız.</p>\n\n<p>\n	&ldquo;Ethem Ruh&icirc; Fığlalı&rsquo;nın bu konudaki en &ouml;nemli menfiliği, &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şlerini Kur&rsquo;an ve s&uuml;nnetten değil, yahudi ve hırıstiyan m&uuml;steşriklerden olması ve olaya onların penceresinden bakmasıdır&rdquo; demiştik. Bunun yanısıra s&ouml;zkonusu yazarın g&ouml;r&uuml;şlerinde kimi zaman meseleyi saptırma, kimi zaman da hakkı batıl gibi g&ouml;sterme gayretleri de var ki; bunlardan birka&ccedil;ını aktarmamız yeterli olacaktır sanıyoruz:</p>\n\n<h2>\n	1- Fığlalı&rsquo;nın Mehdilikle Ric&rsquo;at Konusunu Karıştırması</h2>\n\n<p>\n	Ethem Ruhi Fığlalı efendi son h&uuml;km&uuml;n&uuml; zaten &ouml;nceden vermiş olduğu y&uuml;ce İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinden olan Mehdilik ger&ccedil;eğini inkar edip M&uuml;sl&uuml;man halkın bu temel konu &ccedil;evresindeki inan&ccedil;larını tezyif yoluyla zihinleri bulandırmaya &ccedil;alıştığı i&ccedil;in; tıpkı selefleri olan şarkiyat&ccedil;ılarla onların doğulu taklitcilerinin yaptığının aynını yapmakta ve Mehdilik inancının bir İslam inancı olmadığını iddia yoluna giderek bu inancın yahudilik ve hırıstiyanlık inan&ccedil;larından İslam&rsquo;a ge&ccedil;miş olduğunu s&ouml;ylemek istemektedir. Ancak, bunu doğrudan doğruya s&ouml;ylemeye cesaret edemediği ve bu y&ouml;ntem de artık kalıplaşmış bir oryantalizm oyunu olarak yeterince tanındığı i&ccedil;in Ethem Fığlalı efendi oyunu biraz daha zarif kurallarla oynamakta ve m&uuml;steşriklerin g&ouml;r&uuml;şlerini aktardıktan sonra bu g&ouml;r&uuml;şleri kesin ifadelerle reddetmeyerek &ldquo;bu kanaatlerine katılmak pek m&uuml;mk&uuml;n g&ouml;r&uuml;lmemektedir&rdquo; şeklindeki ifadelerle meseleyi muğlak ve ş&uuml;pheli bir sınırda bırakmayı tercih etmektedir. Yazar, ilgin&ccedil; bir y&ouml;nteme daha başvurarak Mehdilik inancının Yahudilik veya Hıristiyanliktan kaynaklandığına katılmadığını s&ouml;ylemekte, ama bunu s&ouml;ylerken hemen ardından m&uuml;steşriklerin aksi cihetteki g&ouml;r&uuml;şlerini de dipnot d&uuml;şmekten kendini alamayarak dolaylı empoze y&ouml;ntemine başvurmaktadır. Bununla da yetinmeyen Fığlalı, garazk&acirc;r yazarların sık sık d&uuml;şt&uuml;ğ&uuml; bir konuma daha tenezz&uuml;l etmekte ve Mehdilikle ric&rsquo;at inancını karıştırmaya &ccedil;alışarak oryantalist seleflerinden geriye kalmamaya gayret etmekte ve &ldquo;İtikadi İslam Mezhepleri&rdquo; adlı kitabında ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Daha sonraki devirlerde olduk&ccedil;a yaygınlaşan bu <strong>Mehdi</strong> fikri biraz sonra da temas edileceği &uuml;zere d&ouml;n&uuml;ş, yani &ldquo;ric&rsquo;at&rdquo; inanışı ile de karışık olmuş ve kurtarıcı olarak yeni bir şahıs beklemek yerine &ldquo;&ouml;len, fakat &ouml;lmediğine inanılan bir kimsenin yeniden gelişi&rdquo; ve d&ouml;n&uuml;ş&uuml; şeklinde anlaşılmaya başlamıştır.</p>\n\n<p>\n	Fığlalı&rsquo;nın buradaki kelime oyunu her ne kadar ustaca planlanmışsa da az bir dikkatle kolayca farkına varılabilmekte ve saptırmak istediği mesele bile olanca &ccedil;arpıklığıyla sırıtmaktadır. &Ccedil;&uuml;nk&uuml; ric&rsquo;at inancı Fığlalı&rsquo;nın kelime oynuyla tahrif etmeye &ccedil;alıştığı gibi &ldquo;&Ouml;len, ama &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; (s: 267) değil; &ldquo;&ouml;len ve &ouml;ld&uuml;ğ&uuml;ne de inanılan kimsenin yeniden gelişi ve d&uuml;nyaya d&ouml;n&uuml;ş&uuml;&rdquo;d&uuml;r ki sayın Fığlalı şu ifadelerinde de aynı d&ucirc;n payeye d&uuml;şmekten kurtulamamaktadır:</p>\n\n<p>\n	&ldquo;Daha sonra, kurucusu olarak kabul edildiği Keysaniye fırkasınca &ouml;l&uuml;m&uuml; inkar edilmiş ve &ouml;lmez olarak Radva Dağı&rsquo;na yerleştirilmek suretiyle, orada d&ouml;neceği zaman beklenir olmuştur. B&ouml;ylece Muhammed bin el-Hanefiyye, daha sonraki İsna Aşeriyye şiilerinin gizli İmamı gibi &ldquo;el-Mehdiyy&rsquo;ul Muntazar&rdquo;, yani &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; haline gelmiştir. Tabi bu durumda Mehdilik fikrine ric&rsquo;at inanışının da sokulmuş olduğu ve bilhassa şiilerce gizli İmamları i&ccedil;in benimsendiği g&ouml;r&uuml;lmektedir&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı burada ric&rsquo;ati&rdquo; &ouml;len ve &ouml;lmediğine inanılan birinin d&ouml;n&uuml;ş&uuml;&rdquo; şeklinde saptırırken İmamiye Şi&acirc;sının <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki inancına &ccedil;ağrışını saptırmakta, zuhur ve gaybet olayıyla ric&rsquo;at meselesini kasıtlı bir şekilde birbirine karıştırarak bu konuları &ccedil;ok iyi bilmeyen M&uuml;sl&uuml;man dimağlarda ş&uuml;phe ve inkar izleri bırakmayı planlamaktadır. Daha sonra da Mehdilik ve ric&rsquo;at konusunu karıştırarak, ric&rsquo;atin tamamen yahudi ve hıristiyan inancı olduğunu iddia ediyor. Bununla varacağı sonu&ccedil; ise esasen <strong>Mehdi</strong> inancını yahudilikle hırıstiyanlığa bağlayarak, &ouml;nceden pl&acirc;nlamış olduğu şekilde zihinleri iğfal etmek olacaktır. Nitekim ric&rsquo;at konusunda, belirttiğimiz şekilde &ccedil;arpıttıktan sonra Fığlalı Bey, ağzındaki baklayı nihayet &ccedil;ıkarmakta ve &ldquo;Ş&uuml;phe yok ki ric&rsquo;at, daha &ouml;nce de ifade edildiği gibi, tamamen bir yahudi ve hırıstiyan akidesidir&rdquo; deyivermektedir!</p>\n\n<p>\n	Dolayısıyla, Fığlalı beyin, nice zahmetlere katlanarak ne yapıp edip Mehdilik konusunu ric&rsquo;ate ve ric&rsquo;at konusunu da yahudilik ve hıristiyanlığa irca ettiğini g&ouml;r&uuml;yoruz. Fakat &uuml;z&uuml;c&uuml; olan nokta, Fığlalı&rsquo;nın, yıllarca tahsil ve mutaaladan sonra Şia&rsquo;nın en se&ccedil;kin inan&ccedil;larından biri olan Mehdilik konusundan habersiz oluşu ve Şia&rsquo;daki Mehdilik inancının ric&rsquo;at meselesiyle hi&ccedil; bir ilgisinin olmadığını bilmeyişidir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[32]</a></p>\n\n<h3>\n	Şia İnan&ccedil;larında Ric&rsquo;atla Mehdilik Arasındaki Temel Fark</h3>\n\n<p>\n	Burada şunu belirtelim ki, Mehdilik inancı, gaybet ve zuhur meselesi ric&rsquo;at meselesinden tamamen farklı olduğu apa&ccedil;ık bellidir.Mehdilik inancı, gaybet ve zuhur konusu şu anlamdadır: Doğumundan bug&uuml;ne kadar ve zuhur edip d&uuml;nyayı adaletle dolduracağı g&uuml;ne kadar yaşıyor. Fakat şimdi o hazret gaybettedir; yani insanların arasında olup onların toplantılarına katılıp, hacda hacılar arasında olmasına rağmen insanlar her ne kadar onu g&ouml;rseler bile tanımazlar, o da &ccedil;ok az durumlarda &ouml;zel bir takım maslahatlardan dolayı kendisini tanıtmaktan sakınmaktadır. O bir g&uuml;n zuhur edecek, o g&uuml;n insanlar onu <strong>Mehdi</strong> olarak tanıyacaklar ve o yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	Ama ric&rsquo;at ise şu anlamdadır: Sırf iman veya sırf k&uuml;f&uuml;rle d&uuml;nyada yaşadıktan sonra &ouml;len bir grup insan Allah&rsquo;ın emriyle dirilerek m&uuml;min olanların izzetle ve kafirlerin ise zilletle yaşaması i&ccedil;in d&uuml;nyaya d&ouml;neceklerdir. Dolayısıyla Fığlalı&rsquo;nın ric&rsquo;atı &ldquo;&Ouml;len, fakat &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; şeklindeki tanımı tamamen yanlıştır. Ric&rsquo;atın doğru tanımı &ldquo;&Ouml;len ve &ouml;ld&uuml;ğ&uuml;ne inanılan kimsenin yeniden gelişi&rdquo;dir. Bunun da Şi&acirc;&rsquo;nın, <strong>Hz. Mehdi</strong>&rsquo;nin yaşadığı ve bir g&uuml;n zuhur edeceğiyle ilgili inancıyla hi&ccedil; bir ilgisi yoktur. Ayrıca, ric&rsquo;at ve <strong>Hz. Mehdi</strong>&rsquo;nin zuhuru ikisi de birbirinden tamamen farklı iki anlam olup mantık a&ccedil;ısından bu ikisi arasında hi&ccedil; bir gereksinim ve bağlantı yoktur. Yani eğer ric&rsquo;ate delalet eden hadisler olmadaydı <strong>Hz. Mehdi</strong>&rsquo;nin gaybet ve zuhuruna delalet eden hadislerden bazı insanların &ouml;ld&uuml;kten sonra bir g&uuml;n tekrar d&uuml;nyaya gelecekleri kesinlikle anlaşılmamaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer &ouml;nemli nokta da şudur: İmamet ve Mehdilik inancı Şi&acirc;&rsquo;nın inan&ccedil; esaslarından biridir. Buna g&ouml;re Şi&acirc;, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra ilm&icirc; ve siyas&icirc; merciliğin on iki İmama mahsus olduğuna inanmaktadır. Dolayısıyla, Kur&rsquo;an tefsirinde, doğru s&uuml;nneti yanlışından tanımada, fıkıh, kelam ve diğer din&icirc; alanlarda Resul-i Ekrem&rsquo;den (s.a.a.) sonra on iki İmama ve bunlardan biri olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmektedir. Ric&rsquo;at meselesi Şia&rsquo;nın &ldquo;İmamet ve Mehdilik&rdquo; ilkesine inanmasından kaynaklanan ayrıntılardan sadece birisidir. İşte bu y&uuml;zden, ric&rsquo;at konusunu hi&ccedil; bir zaman &ldquo;İmamet ve Mehdilik&rdquo; inancıyla bir sırada kabul edemeyiz. Dolayısıyla ric&rsquo;at konusu sadece &ldquo;İmamet ve Mehdilik&rdquo; konusunun kapsamına girmemekle kalmıyor, ortam a&ccedil;ısından da &ldquo;İmamet ve Mehdilik&rdquo; menzilesinde değildir.</p>\n\n<h2>\n	2- İslam&rsquo;ın Hz. İsa&rsquo;nın (a.s) G&ouml;ğe Aldığı ve N&uuml;zul Edeceği Alanındaki İnancını İnk&acirc;r Edilemez</h2>\n\n<p>\n	M&uuml;sl&uuml;manların Kur&rsquo;an ayetleri, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından rivayet edilen hadislere dayanarak g&ouml;r&uuml;ş birliği i&ccedil;erisinde olduğu meselelerden biri, Hz. İsa&rsquo;nın g&ouml;ğe ağdığı ve bir g&uuml;n yery&uuml;z&uuml;ne ineceği inancıdır. -Bu inancın delillerine ileride değineceğiz.- İslam&rsquo;a g&ouml;re yahudiler Hz. İsa&rsquo;yı &ouml;ld&uuml;rmemiş, salibe &ccedil;ekmemişler, aksine, Allah Teala onu ruhu ve bedeniyle g&ouml;ğe &ccedil;ekmiş, o, ahir zamanda g&ouml;kten inerek <strong>Hz. Mehdi</strong>&rsquo;nin yardımına koşacak, onun İmametinde namaz kılacaktır. Ne yazık ki bu İslam&icirc; inan&ccedil; da İslam&rsquo;ın &ldquo;<strong>Mehdi</strong>lik&rdquo; inancı gibi ş&uuml;pheye d&uuml;ş&uuml;r&uuml;lm&uuml;ş ve hatta bu inancın bir İslam inancı olduğu ink&acirc;r edilmiştir. Fığlalı ilk &ouml;nce ayetlerin a&ccedil;ık&ccedil;a Hz. İsa&rsquo;nın (ruh ve bedeniyle) g&ouml;ğe ağmasına delaletini ink&acirc;r ederek kitabının 244. Saygasında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bir kere İsa b. Meryem&rsquo;in bedeniyle ve canlı olarak semaya &ccedil;ekildiği&rdquo; şeklinde bir a&ccedil;ıklama bize bu konudaki ayetlerin sınırını olduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;k&uuml;yor.&rdquo;</p>\n\n<p>\n	Ve buna dayanarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; (bedenen g&ouml;ğe ağmadığını) ileri s&uuml;r&uuml;yor. Dolayısıyla Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kte olduğuna ve kıyamette &ouml;nce yere ineceğine delalet eden hadisler bu ayetlerle &ccedil;elişmektedir. Bu konu m&uuml;fessirleri bu ayetleri te&rsquo;vil etmeye mecbur etmiş ve dolayısıyla ş&ouml;yle demişlerdir:</p>\n\n<p>\n	İsa b. Meryem&rsquo;in ref&rsquo;i ve vefatıyla ilgili deliller yalnızca bu ayetlerden ibaret olsaydı bir bakıma mesela yoktu denebilirdi. Ama, hadislerde s&ouml;z konusu edilen İsa&rsquo;nın kıyamet d&uuml;n&uuml;nden &ouml;nce d&ouml;neceğine dair h&uuml;k&uuml;mlerin varlığı m&uuml;fessirleri ayetlerde ge&ccedil;en kelimelerin bilinen a&ccedil;ık anlamları dışında te&rsquo;vil (yorum) yoluna gitmek ve ayetleri hadislerdeki g&ouml;r&uuml;şler istikametinde a&ccedil;ıklamak zorunda bırakmıştır.&rdquo;</p>\n\n<p>\n	Hatta Fığlalı&rsquo;ya g&ouml;re M&uuml;sl&uuml;manların Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul ve inişiyle ilgili inancı tamemen Yahudi ve Hıristiyan inancıdır. Dolayısıyla ref (g&ouml;ğe ağma, &ccedil;ekilme) kelimesi ge&ccedil;en bir ka&ccedil; ayeti naklettikten sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayetlerde ref kelimesi daha &ccedil;ok manevi y&uuml;kseklik, &uuml;st&uuml;nl&uuml;k ve &uuml;stte oluş anlamlarına gelmektedir. Buna rağmen bir kısım m&uuml;fessirler Hz. İsa&rsquo;nın geri gelişine (ric&rsquo;at) dair haberlerin ger&ccedil;ekleştirmesini veya başka bir ifadeyle doğrulamasını sağlamak i&ccedil;in... insanları beşikte iken de, yetişkin iken de iyilerden olarak konuşacaktır (&Acirc;l-i İmran/46, M&acirc;ide/110) ve o kıyametin kopacağını bildirir ve (Zuhruf/61) ayetlerinin de işaret olduğunu belirtmişlerdir.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi burada Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın inişine inanmayı ric&rsquo;at bilmektedir. Başka bir yerde de ric&rsquo;atle ilgili inancını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki ric&rsquo;at daha &ouml;nce de ifade edildiği gibi tamamen bir yahudi ve hıristiyan akidesidir.&rdquo;</p>\n\n<p>\n	Fığlalı bu ifadesini tekrarlayarak Kur&rsquo;an&rsquo;ın sarih nasslarına ters d&uuml;şen konumda ayak diremekte, inat g&ouml;stermektedir.</p>\n\n<p>\n	Meseleyi tam tersine g&ouml;sterip ayetlerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml;n ve g&ouml;ğe &ccedil;ekilmediğini delirtildiğini iddia ettikten sonra, Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe &ccedil;ekildiğini g&ouml;steren yery&uuml;z&uuml;ne n&uuml;zul ve inişiyle ilgili hadisleri &ouml;nemsiz g&ouml;stermeye &ccedil;alışmakta ve bu hadisleri vahid haber şeklinde takdim ederen, ilgili eserinin 253. sayfasında &ldquo;nitekim, Decaal&rsquo;ın &ccedil;ıkışıyla ilgili olan ahad haberlerde İsa b. Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın n&uuml;zulu a&ccedil;ık&ccedil;a belirtilmiştir&rdquo; demektedir.</p>\n\n<p>\n	Fığlalı, aynı kitabın 265. sayfasında da bu hadisleri ahad olarak tanımlamakta... B&uuml;t&uuml;n bu bulgu ve tetkiklerden sonra Fığlalı&rsquo;nın; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe ağdığı &ccedil;eklindeki Kur&rsquo;an ve İslam inancını sarahatle ink&acirc;r ettiğini ve ş&ouml;yle dediğini g&ouml;rmekteyiz:</p>\n\n<p>\n	a- Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> &ouml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	b- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> g&ouml;ğe ağması olan &ldquo;ref&rdquo;, o hazretin canlı olarak; yani ruhu ve v&uuml;cuduyla g&ouml;ğe y&uuml;kselmesi değil; makam ve değer a&ccedil;ısından y&uuml;kseltilmesi demektid.</p>\n\n<p>\n	c- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> tekrar yery&uuml;z&uuml;ne ineceğini bildiren rivayetler ahad haberler olup mazmunları Kur&rsquo;an&rsquo;a uymamaktadır.</p>\n\n<p>\n	Evet, Fığlalı&rsquo;nın mezkur konudaki g&ouml;r&uuml;şleri &ouml;zetle b&ouml;yle. Şimdi bunları Fığlalı Bey gibi yahudi ve hırıstiyan oryantalistlerin kitaplarıyla değil de; Allah&rsquo;ın kitabı ve O&rsquo;nun Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;nin s&uuml;nnetiyle değerlendirelim ve ne kadarının doğru, ne kadarının yalan olduğunu g&ouml;relim hep birlikte.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	a- Hz. İsa Ger&ccedil;ekten &Ouml;lm&uuml;ş m&uuml;d&uuml;r?</h3>\n\n<p>\n	Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;ne dair Fığlalı&rsquo;nın &ouml;ne s&uuml;rd&uuml;ğ&uuml; tek delili &Acirc;l-i İmran suresinin 55. ayet-i kerimesinde ge&ccedil;en ve &ldquo;ruhun &ccedil;ıkarılması&rdquo; anlamına gelen &ldquo;teveff&acirc;&rdquo; kelimesidir. Bu ayette me&acirc;len ş&ouml;yle buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Hani Allah, İsa&rsquo;ya demişti ki: &lsquo;Ey İsa, doğrusu senin ruhunu alacak ve seni kendime y&uuml;kselteceğim, seni k&uuml;fredenlerden temizleyeceğim ve sana uyanları kıyamete değin, k&uuml;fre sapanların &uuml;st&uuml;ne ge&ccedil;ireceğim. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır, hakkında anlaşmazlığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyde, aranızda ben h&uuml;kmetedeğim&rdquo;</strong></p>\n\n<p>\n	Aynı k&ouml;k&uuml;n kullanıldığı bir ayet te Maide, 117&rsquo;deki, ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;...Onların i&ccedil;inde kaldığım s&uuml;rece ben onların &uuml;zerinde bir şahidim, benim d&uuml;nyada s&uuml;ren hayatıma son verdiğinde, &uuml;zerlerindeki g&ouml;zetleyici, Sendin, sen herşeyin &uuml;zerine şahid olansın&rdquo;</strong></p>\n\n<p>\n	Fığlalı&rsquo;ya g&ouml;re bu ayetlerde ge&ccedil;en arap&ccedil;a &ldquo;m&uuml;teveffik&rdquo; ve &ldquo;teveffeyten&icirc;&rdquo; terimleri a&ccedil;ık&ccedil;a Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunduğu halde, m&uuml;fessirler, Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın tekrar yery&uuml;z&uuml;ne ineceği yolundaki rivayetlere binaen Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; ink&acirc;r etmiş ve bu ayetleri tevilde bulunmuşlardır.</p>\n\n<p>\n	Halbuki Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;teveff&acirc;&rdquo; terimi sadece &ldquo;&ouml;l&uuml;m&rdquo; anlamında kullanılmış değildir, bu kelime, ruhun bedenden her t&uuml;rl&uuml; ayrılışı i&ccedil;in kullanılır; yani mesel&acirc; hem uyku, hem &ouml;l&uuml;m i&ccedil;in aynı kelime ge&ccedil;er Kur&rsquo;an&rsquo;da, nitekim Z&uuml;mes suresinin 42. ayetinde her iki anlamda da kullanılmıştır:</p>\n\n<p>\n	<strong>&ldquo;Allah, &ouml;l&uuml;mleri zamanında canları alır, &ouml;lmeyeni de uykusunda -bir t&uuml;r &ouml;l&uuml;m sokar- B&ouml;ylece, kendisi hakkında &ouml;l&uuml;m kararı verilmiş olanı-n ruhu-nu turar, &ouml;b&uuml;r&uuml;n&uuml; ise, adı belirlenmiş bir esele kadar salıverir. Ş&uuml;phesiz bunda; d&uuml;ş&uuml;nebilmekte olan bir kavim i&ccedil;in ger&ccedil;ekten ayetler vardır.&rdquo;</strong></p>\n\n<p>\n	Ayetin arap&ccedil;asında da g&ouml;r&uuml;leceği &uuml;zere, &ldquo;teveff&acirc;&rdquo; kelimesi tekrarlanmaksızın ilgin&ccedil; bir şekilde hem &ldquo;&ouml;l&uuml;m&rdquo;, hem &ldquo;uyku&rdquo; halleri i&ccedil;in kullanılmıştır. Bu da s&ouml;zkonusu terimin &ouml;l&uuml;m olduğu kadar uykuyu da ifade edebileceğini ortaya koymaktadır:</p>\n\n<p>\n	Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kseltilmesiyle ilgili ayetlerde ge&ccedil;en &ldquo;teveff&acirc;&rdquo; teriminin &ouml;l&uuml;m&uuml; ifade ettiğini s&ouml;ylemek mesnedsiz bir iddiadan ibarettir. Hatta ayetteki y&uuml;kseltme ve teveff&acirc; terimleri arasında bir &ouml;ncelik ve sonralık sıralaması s&ouml;zkonusu olmasaydı bile, yine de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml; ve daha sonra sadece ruhunun g&ouml;ğe &ccedil;ekildiği gibi bir anlam &ccedil;ıkarılamayacaktı bundan.</p>\n\n<p>\n	&ldquo;Teveff&acirc;&rdquo;nın sadece uyku i&ccedil;in kullanıldığı ayetse En&rsquo;am suresinin 60. ayetidir, bu ayette ş&ouml;yle buyrulur:</p>\n\n<p>\n	<strong>&ldquo;Sizi geceleyin uyutan ve g&uuml;nd&uuml;z&uuml;n g&uuml;&ccedil; yetirip etkilemekte -yapıp kazanmakta- okduklarınızı bilen, sonra, adı konulmuş ecel doluncaya kadar onda sizi dirilten -yani uyandıran- da O&rsquo;dur. Sonra en son d&ouml;n&uuml;ş&uuml;n&uuml;z O&rsquo;nadır. Sonra, yapmakta olduklarınızı size O haber verecektir.&rdquo;</strong></p>\n\n<p>\n	Kaldık ki, M&acirc;ide, 117&rsquo;de <strong>&ldquo;Benim d&uuml;nya hayatıma son verdiğinde&rdquo;</strong> şeklinde meali terc&uuml;me edilmiş olan ayet-i kerimede, pekala Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişinden sonra ve kıyametten &ouml;nce &ouml;leceğine işaret ediliyor olabilir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı&rsquo;nın Kur&rsquo;an m&uuml;fessirlerinin bir takım rivayetlerden etkilenerek mezbur ayetleri te&rsquo;vil ettiği yolundaki iddiası ger&ccedil;ekle zerrece bağdaşmayan asılsız bir iddiadır, &ccedil;&uuml;nk&uuml; heryeden &ouml;nce, bu ayetler Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunmamaktadırlar, dolayısıyle de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halihazırda hayatta olduğu ve yery&uuml;z&uuml;ne ineceği yolundaki hadis ve rivayetlerle bağdaşmadığını s&ouml;yleyebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ayrıca, Fığlalı&rsquo;nın iddiası tamemen batıldır. &Ccedil;&uuml;nk&uuml; ayetin arap&ccedil;asında ge&ccedil;en &ldquo;teveffeyteni&rdquo; ve &ldquo;seteveffik&rdquo; c&uuml;mlelerinin anlamı ister &ldquo;&ouml;l&uuml;m&rdquo; olsun, ister &ldquo;uykuda alma&rdquo; (başka bir tabirle ister Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;lm&uuml;ş olsun ve ister olması) kesinlikle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden rivayetlerle &ccedil;elişmemektedir. &Ccedil;&uuml;nk&uuml; bu rivayetler Hz. İsa&rsquo;nın hayattayken g&ouml;kten ineceğini bildirmektedir. Ama onun daha &ouml;nce &ouml;l&uuml;p &ouml;lmediği rivayetlerin delaletinin sınırını aşar ve anlamını değiştirmez. Evet, rivayetler zımni olarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe bedenen ağacağına, yani, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zahir zamanda yere nazil olması i&ccedil;in daha &ouml;nce g&ouml;ğe &ccedil;ekilmiş olması gerektiğine delalet eder. Elbette, ref&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekildiği konusuna iyice delalet eder ve ger&ccedil;ekte raf&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden hadislerin doğru olduğuna diğer bir tanıktır. Sonraki b&ouml;l&uuml;mde ref&rsquo; ayetleri hakkında daha geniş bilgi vereceğiz.</p>\n\n<h3>\n	b- Hz. İsa (a.s)&rsquo;nın G&ouml;ğe Y&uuml;kselmesiyle İlgili Ayetlerin Fığlalı Tarafından Tevili</h3>\n\n<p>\n	Kur&rsquo;an ayetleri &uuml;zerinde dikkatli bir incelemeden sonra Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer peygamberler arasında &ccedil;ok farklı bir konumu olduğu ve sadece ona mahsus bu konumu kabul edebilmenin; ancak gaybe iman ve Allah Teala&rsquo;nın sonsuz kudret ve d&uuml;c&uuml;ne can-u g&ouml;n&uuml;lden inanmakla m&uuml;mk&uuml;n olabileceği g&ouml;r&uuml;l&uuml;r. Mesela Hz. Meryem-i Azr&acirc; hi&ccedil;bir erkekle teması olmadığı halde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı doğurmuş ve bug&uuml;n bilinen tabiat kanunları ve pozitif bilimin sınırlarının &ouml;tesinde bir hadise vuku bulmuştur. Fığlalı efendi bunlara &ldquo;Allah&rsquo;ın değişmez kanunları&rdquo; diyor &ldquo;İtikadi A&ccedil;ıdan İslam Mezhepleri&rdquo;nin 270. sayfasında bunları tabiatın değişmez kanunlarını aşan ve Allah Teala&rsquo;nın -cc- tabiat&ouml;tesi kanunları &ccedil;er&ccedil;evesinde vuku bulan vakalardır. Hz. İsa <em>aeyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z beşikteyken konuşması ve peygamber olduğunu ilan etmesi, Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltmesi, &ccedil;amurdan yaptığı kuş maketlerine nefesinden ifleyince canlanıp u&ccedil;ması hep Fığlalı&rsquo;nın &ldquo;değişmez kanunları&rdquo;na aykırı hakikatlerdir.</p>\n\n<p>\n	Allah Teala&rsquo;nın izniyle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;sterdiği bunca mucizeye inanan bir m&uuml;minin; Allah Teala&rsquo;nın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanlarının elinden mucizemsi bir şekilde kurtarabileceğine ve onu canlı olarak g&ouml;ğe &ccedil;ekebileceğine de elbette ki inanır ve iman eder.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da ağa&ccedil;ık bir şekilde beyan edilen bu mucizelere hi&ccedil;bir m&uuml;min ş&uuml;pheyle bakmaz ve Rabb&rsquo;ul &Acirc;lemin hazretlerinin herşeye kadir olduğunu, O&rsquo;nun izni sayesinde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatının bu t&uuml;r mucizelerle dolu bulunduğunu bilir ve buna can-u g&ouml;n&uuml;lden inanır. B&uuml;t&uuml;n bu sarih hakikatlere rağmen Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe y&uuml;kseldiğini inkar etmekte ve meseleyi manev&icirc; y&uuml;celme şeklinde tevil ederek &ldquo;... bir kere; İsa b. Meryem&rsquo;in, bedeniyle semaya &ccedil;ekildiği şeklinde bir a&ccedil;ıklama, b&uuml;ze bu konudaki ayetlerin sınırını oduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;kmektedir&rdquo; demekte ve ilahi mucizeleri pozitif bilim kurallarıyla a&ccedil;ıklayamayınca bunları tevil yoluna giden seleflerinin yolunu izlemektedir. Nitekim 20&rsquo;ye yakın ayeti &ouml;rnek vererek bunlarda ge&ccedil;en &ldquo;ref&rsquo;&ldquo; kelimesinin sadece manev&icirc; anlamda bir &ldquo;y&uuml;kselme&rdquo;yi ifade ettiğini iddia etmekedir. Şimdi, Fığlalı&rsquo;nın &ouml;rnek olarak aktardığı mezbur ayetleri teker teker okuyalım ve bunların ger&ccedil;ekten sadece manev&icirc; bir anlam taşıyıp tamımadıklarını hep birlikte g&ouml;relim:</p>\n\n<p>\n	1- <strong>&ldquo;Sizden kesin s&ouml;z almıştık, Tur Dağı&rsquo;nı &uuml;zerinize kaldırmıştırk (tepenize y&uuml;kseltmiştik)&rdquo;</strong> (rafa&rsquo;na) .Bakara, 63.</p>\n\n<p>\n	2- <strong>&ldquo;İbrahim ve İsmail Ev&rsquo;in (yani Ka&rsquo;be&rsquo;nin) temellerini y&uuml;kseltiyordu&rdquo;</strong> (yerfeu). Bakara, 127).</p>\n\n<p>\n	3- <strong>&ldquo;S&ouml;zvermeleri i&ccedil;in Tur&rsquo;u &uuml;zerlerine kaldırdık&rdquo;</strong> (refa&rsquo;n&acirc;) ... Nisa, 154.</p>\n\n<p>\n	4- <strong>&ldquo;Ana babasını tahtın &uuml;st&uuml;ne &ccedil;ıkardı (oturttu)&rdquo;</strong> (refa&rsquo;a) Yusuf, 100.</p>\n\n<p>\n	5- <strong>&ldquo;Ey inananlar! Seslerinizi peygamberin sesini bastıracak şekilde y&uuml;kseltmeyin&rdquo;</strong> (l&acirc; terfa&rsquo;&ucirc;), Hucurat, 2.</p>\n\n<p>\n	6-<strong> &ldquo;O, g&ouml;ğ&uuml; y&uuml;kseltmiş&rdquo;</strong> (refa&rsquo;ahu), Rahman, 7.</p>\n\n<p>\n	7- <strong>&ldquo;Ve y&uuml;kseltilmiş</strong> (merf&ucirc;&rsquo;a) <strong>d&ouml;şekler &uuml;st&uuml;ndedieler&rdquo;</strong> V&acirc;kı&acirc;, 34.</p>\n\n<p>\n	8- <strong>&ldquo;Y&uuml;kseklik miktarını y&uuml;kseltti </strong>(refa&rsquo;a)<strong> onu d&uuml;zenledi... </strong>N&acirc;zi&acirc;t, 28.</p>\n\n<p>\n	9- <strong>&ldquo;Orada y&uuml;kseltilmiş </strong>(merf&ucirc;&acirc;) <strong>tahtlar vardır.&rdquo;</strong> Ğ&acirc;şiye, 13.</p>\n\n<p>\n	10- <strong>&ldquo;G&ouml;ğ&uuml;n nasıl y&uuml;kseltildiğine </strong>(rufi&acirc;t) <strong>bakmıyorlar mı?&rdquo;</strong> Ğaşiye, 18.</p>\n\n<p>\n	Buraya kadar sıralanan ayetlerde de g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi &ldquo;y&uuml;kseltme&rdquo; veya t&uuml;revleri anlamında ge&ccedil;en &ldquo;ref&rsquo;&ldquo; fiilinin k&ouml;k&uuml; bu on ayette hep madd&icirc; y&uuml;kseltme ve y&uuml;celtme, yukarı kaldırma, yukarı &ccedil;ekme, &uuml;zerine dikme ... vb. gibi anlamlarda germektedir.</p>\n\n<p>\n	&ldquo;Ref&rsquo;&ldquo; k&ouml;k&uuml;n&uuml;n manev&icirc; anlamlarda kullanıldığı ayetler ise şunlardır:</p>\n\n<p>\n	1- <strong>&ldquo;Bu, İbrahim&rsquo;e, milletine karşı verdiğimiz h&uuml;ccetimizdir. Dilediğimizi derecelerle y&uuml;kseltiriz&rdquo;</strong> (nerf&acirc;&rsquo;u), En&rsquo;am, 83.</p>\n\n<p>\n	2- <strong>&ldquo;Verdikleriyle denemek i&ccedil;in sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan ve kiminizi kiminize derecelerle &uuml;st&uuml;n kılan </strong>(refa&rsquo;a) <strong>O&rsquo;dur...&rdquo;</strong> En&rsquo;am, 165.</p>\n\n<p>\n	3- <strong>&ldquo;... Dilediğimizi derecelerle y&uuml;kseltiriz </strong>(nerfa&rsquo;&ucirc;)...<strong>&rdquo;</strong>, Yusuf, 76.</p>\n\n<p>\n	4- <strong>&ldquo;Allah&rsquo;ın, y&uuml;kseltilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde insanlar sabah-akşam O&rsquo;nu tesbih ederler </strong>(turfa&rsquo;&acirc;), Nur, 36.</p>\n\n<p>\n	5- <strong>&ldquo;... G&uuml;zel s&ouml;zler O&rsquo;na &ccedil;ıkar, o s&ouml;zleri de yararlı iş y&uuml;kseltir</strong> (yerfa&rsquo;uhu)...<strong>&rdquo;</strong> F&acirc;tır, 10.</p>\n\n<p>\n	6- <strong>&ldquo;... Birbirlerine iş g&ouml;rd&uuml;rmeleri i&ccedil;in kimini kimine derecelerle &uuml;st&uuml;n kıldık </strong>(refa&rsquo;n&acirc;)<strong>&rdquo;</strong> Zuhruf, 32.</p>\n\n<p>\n	7- <strong>&ldquo;Kıyamet koptupunda kimini al&ccedil;altacak ve kimini y&uuml;kseltecek </strong>(fari&rsquo;n&acirc;)<strong> olan o hadisenin vukuunu yalanlayacak kimse &ccedil;ıkmaz...&rdquo;</strong> V&acirc;kıa, 1-3.</p>\n\n<p>\n	8- <strong>&ldquo;...Allah, i&ccedil;inizden inanmış olanları ve kendilerine ilim verilenleri derecelerle y&uuml;kseltsin </strong>(yerfa&rsquo;&icirc;)<strong>&rdquo;</strong> M&uuml;cadele, 11.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu 8 ayette de &ldquo;ref&rsquo;&ldquo; k&ouml;k&uuml; sadece manev&icirc; anlamda kullanılmıştır.</p>\n\n<p>\n	Ama mesel&acirc; &ldquo;refe&rsquo;n&acirc; mek&acirc;nen aleyh&acirc;&rdquo; ayetinde ge&ccedil;en ref&rsquo;in anlamı ne tam anlamıyla manev&icirc;, ne de salt maddi bir y&uuml;kseliş olmadığından bu iki şıkkın hi&ccedil;birinide yer vermedik.</p>\n\n<p>\n	Her iki kategetinin ayetleri incelendiğinde, madd&icirc; anlamda bir y&uuml;celiş ve y&uuml;kselmenin, manev&icirc; manadan daha ziyade kullanılmış olduğu g&ouml;r&uuml;lecektir. Bu nedenledir ki Fığlalı&rsquo;nın &ldquo;ayetlerde refe kelimesinin daha &ccedil;ok manev&icirc; &uuml;st&uuml;nl&uuml;k anlamında kullanıldığı&rdquo; yolundaki iddiası sadece yanlış değil; aynı zamanda ger&ccedil;eğin tam retsi bir cihettedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	Kur&rsquo;an, Hz. İsa&rsquo;nın (a.s) Ruhu ve V&uuml;cuduyla G&ouml;ğe Y&uuml;kseltildiğini Buyurmaktadır</h4>\n\n<p>\n	Bu ayetlerde her ne kadar &ldquo;ref&rdquo; k&ouml;k&uuml; daha ziyade madd&icirc; anlamda kullanılmışsa da, bu k&ouml;k&uuml;n Kur&rsquo;an&rsquo;da genellikle madd&icirc; manada kullanılması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kselişinin de sadece madd&icirc; ve fizik&icirc; olduğu anlamını vermemektedir. Esasen &ldquo;ref&rdquo; veya t&uuml;rk&ccedil;esiyle &ldquo;y&uuml;kselme ve ağma&rdquo; k&ouml;k&uuml; mutlak bir fiil olup salt madd&icirc; veya salt manev&icirc; bir anlamla y&uuml;kl&uuml; değildir. Birlikte kullanıldığı isim veya sıfatın konumuna g&ouml;re madd&icirc; veya manev&icirc; anlam ifade edebilir. Mesel&acirc; Kur&rsquo;an&rsquo;da Hz. Yusuf <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın annesiyle babasını tahta &ccedil;ıkarıp oturttuğu buyrulurken kullanılan &ldquo;ref&rdquo; fiilinin manası, Hz. Yusuf&rsquo;un onları manev&icirc; anlamda tahta &ccedil;ıkarttığı ve mesel&acirc; sosyal konum ve prestijlerini y&uuml;celttiği şeklinde değildir elbette; bilinen anlamda, fizik&icirc; olarak bir &ldquo;tahta &ouml;ıkma ve oturma&rdquo;dır bu. Veya mesel&acirc;, Bakara 63&rsquo;le, Nisa 154&rsquo;te yine &ldquo;ref&rdquo; fiiliyle ge&ccedil;en &ldquo;Tur Dağı&rsquo;nın İsrailoğulları&rsquo;nın &uuml;zerine y&uuml;kseltildiği&rdquo; buyruğunda manev&icirc; bir mana kastediliyor değildir; yani Allah Teala İsrailoğulları&rsquo;nın karkup O&rsquo;na teslim olması ve emirlerine uyması i&ccedil;in Tur Dağı&rsquo;nın manevi değer ve konumunu y&uuml;celttiğini buyurmuyor borada; bilakis, Allah&rsquo;tan kokmaları i&ccedil;in, bizzat Tur Dağı&rsquo;nı fizik&icirc; olarak y&uuml;kseltip onların &uuml;zerine &ccedil;ıkardığını, tepelerine diktiğini buyurmaktadır. Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayetlerde kullanılan &ldquo;ref&rdquo; kelimesinin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın manev&icirc; makamı i&ccedil;in mi, yoksa bizzat kendisi i&ccedil;in mi kullanıldığına bakmak gerekir; o zaman bu &ldquo;y&uuml;kselme&rdquo;nin manevi mi, yoksa madd&icirc; mi, olduğu kolaylıkla anlaşılacaktır.</p>\n\n<p>\n	S&ouml;zkonusu ayetlerde &ldquo;ref&rdquo; kelimesinin ge&ccedil;tiği ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği yerde o hazretin manev&icirc; makam ve mevkiiyle ilgili bir ibare yer almaz, bilakis, bizzat Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> kendisinin g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği buyrulur. Evet, yahudilerin &ouml;ld&uuml;rmek istediği, ama Allah Teala&rsquo;nın -cc- kudret ve mucizesiyle kurtulup g&ouml;ğe ağan Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> Nitekim Nisa suresi&rsquo;nin 156. ayet-i Kerimesinde bu hakikat &ccedil;ok net bir şekilde anlatılmakta ve ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;oysa onu &ouml;ld&uuml;rmediler ve asmadılar, ama onlara &ouml;yle g&ouml;r&uuml;nd&uuml;. Ayrılığa d&uuml;şt&uuml;kleri şeyde doğrusu ş&uuml;phededirler. Bu husustaki bilgileri ancak zanna uymaktan ibarettir. Kesinlikle onu &ouml;ld&uuml;rmediler, bilakis, Allah onu kendi katına y&uuml;kseltti. Kitap ehlinden olup da, &ouml;lmeden &ouml;nce İsa&rsquo;ya inanmayacak kimse yoktur.&rdquo;</strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi yukarıdaki ayet-i Kerimdede <strong>&ldquo;Allah onu kendi katına y&uuml;kseltti&rdquo;</strong> buyrulur veya <strong>&ldquo;onu &ouml;ld&uuml;rmediler&rdquo;</strong> denilirken &ldquo;o&rdquo;ndan kastedilen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bizzat kendisidir, manev&icirc; makamı değil. Nitekim <strong>&ldquo;Oysa onu &ouml;ld&uuml;rmediler&rdquo;</strong> buyruğunda da &ldquo;Manev&icirc; makamını veya ruhunu &ouml;ld&uuml;rmediler&rdquo; gibi bir anlam kastedilmemektedir. Her iki c&uuml;mlede de mevzu bizzat Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kendisidir; yoksa, fiilin zamir akindeki 3. tekil şahıs zamirini bir &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rdquo;, bir de &ldquo;onun manevi makamı veya ruhu&rdquo; şeklinde a&ccedil;ıklamak gerekir ki en avam edeb&icirc;yatlarda bile b&ouml;yle bir dilbilgi kural tersliğine rastlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu &ldquo;g&ouml;ğe &ccedil;ekilme&rdquo; olayında sadece ruhunun değil, v&uuml;cudunun da &ccedil;ekilmiş olduğunun bir diğer delili de, sırf ruhun g&ouml;ğe y&uuml;kselmesi olayının sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a değil, b&uuml;t&uuml;n peygamberlere mahsus bir olay olmasıdır; b&uuml;t&uuml;n peygamberlerin ruhu, vefatlarından sonra g&ouml;ğe y&uuml;kselir. Halbuki vefatlarında ş&uuml;phe bulunmayan ve ruhu kesinlikle g&ouml;ğe y&uuml;kselmiş olan diğer peygamberlerin vafatı i&ccedil;in Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;refe&rsquo;e&rdquo; veya &ldquo;refe&rsquo;n&acirc;&rdquo; tabiri kesinlikle kullanılmamıştır, bu tabirin peygamberler i&ccedil;inde sadece Hz. İsa aleyhisselama mahuss olması, onun &ldquo;ref&rdquo;i, yani &ldquo;y&uuml;kselmesi ve g&ouml;ğe &ccedil;ıkması&rdquo;nın, b&uuml;t&uuml;n diğer peygamberlerin ruhunun g&ouml;ğe y&uuml;kselmesinden farklı bir olay olduğunu g&ouml;sterir ki, bu da o hazretin ruhunun yanısıra v&uuml;cudunun da g&ouml;ğe y&uuml;kselmiş olduğu manasına gelir. Aksi takdirde b&uuml;t&uuml;n peygamberlerin ruhu g&ouml;ğe y&uuml;kseldiğine g&ouml;re sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in &ldquo;g&ouml;ğe &ccedil;ekildiği&rdquo; &ldquo;samaya y&uuml;kseltildiği&rdquo; ve &ldquo;yukarıya ağıldığı&rdquo; tabirinin kullanılmış olmasının bi&ccedil;bir ayrıcalığa delalet etmediğini s&ouml;yleyebilmek elbette ki m&uuml;mk&uuml;n değildir.</p>\n\n<h3>\n	c- Hz. İsa (a.s)&rsquo;nın N&uuml;zuluyla İlgili Hadislerin Tevat&uuml;r&uuml;</h3>\n\n<p>\n	Fığlalı, mezbur eserinde Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml;n&uuml;n, Deccal&rsquo;ın hurucuyla ilgili hadislerde zımnen bildirildiğini ve bu hadislerin haber-i vahid olduğunu ve mazmununun ise Kur&rsquo;an ayetleriyle bağdaşmadığını iddia ediyor.</p>\n\n<p>\n	Fığlalı efendimiz bu iddiasının da tutarsız olduğunu ve hakikatle bağdaşır yanı bulunmadığını hemen belirtelim; zira Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluna delalet eden hadisler Ehl-i S&uuml;nnet kaynaklarında tevat&uuml;r derecesine varmaktadır; nitekim Ehl-i S&uuml;nnet uleması da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin tevat&uuml;rl&uuml;ğ&uuml;n&uuml; a&ccedil;ıklarken veya meseleyi başlıca bir mevzu olarak ele alırken bu hususu bihassa burgulamaktadırlar ki biz burada s&ouml;zkonusu tanınmış ulemadan bazısının ismini aktarmamın faydalı olacağı kanısındayız:</p>\n\n<p>\n	1- el-Hafız b. Muhammed b. el-H&uuml;seyin el-&Acirc;bır&icirc;: <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; ve Deccal&rsquo;ın hurucu ile ilgili hadislerin tevat&uuml;r derecesine vardığını tespit eden bu alimden daha &ouml;nce de s&ouml;zetmiştik.</p>\n\n<p>\n	2- Gazi Muhammed b. Ali el-Şevk&acirc;n&icirc;: Bu Ehl-i S&uuml;nnet alimi de yukarıdaki &uuml;&ccedil; mevzuyu ele aldığı &ldquo;Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Deccal ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la İlgili Hadislerin M&uuml;tevatir Oluşu &Uuml;zerine Tekrar A&ccedil;ıklama&rdquo; adlı eserinde aynı noktayı vurgular.</p>\n\n<p>\n	3- Ebu Abdullah Muhammed b. Cafer el-Ket&acirc;n&icirc; el-M&acirc;lik&icirc;.</p>\n\n<p>\n	4- M&uuml;min b. Hasan M&uuml;&rsquo;min el-Şeblenc&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	a) Savaik&rsquo;te ş&ouml;yle demiştir: Doğru olan g&ouml;r&uuml;ş <strong>Mehdi</strong>&rsquo;nin hurucunun İsa&rsquo;nın n&uuml;zulundan &ouml;nce oluşudur. Bazıları ise sonra olduğunu s&ouml;ylerler.</p>\n\n<p>\n	b) Hadisler Peygamber&rsquo;den tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	c) Hadislerde tevat&uuml;r şeklinde yeraldığına g&ouml;re <strong>Mehdi</strong> Şam&rsquo;daki Filistin toprağında Lud kapısında Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edecektir.</p>\n\n<p>\n	5- Keşm&icirc;r&icirc;: &ldquo;Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın N&uuml;zul&uuml;yle İlgili M&uuml;tevatir Hadisler &Uuml;zerine&rdquo; adlı eserinde.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, Ehl-i S&uuml;nnet nezdinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla Deccal&rsquo;ın hurucuna dair hadislerin konusunu pekiştirenen &ouml;enmli kaynak sahihlerdir; Sahih-i M&uuml;slim&rsquo;le Sahih-i Buhari&rsquo;de bu konuya dair nakledilen hadisler tevat&uuml;r haddine varacak kadar &ccedil;ok ve nettir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili m&uuml;tevatir hadislerin mazmununun Kur&rsquo;an&rsquo;la bağdaşmadığı konusuna gelince; Fığlalı Efendi&rsquo;nin diğer iddiaları gibi bu iddiası da ger&ccedil;eklere tamamen aykırıdır. Nitekim bahsimizin daha &ouml;nceki b&ouml;l&uuml;mlerinde Nisa seresinin 158. ayetiyle &Acirc;l-i İmran 55&rsquo;te Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili ayetlerde o hazretin ruhu ve bedeniyle g&ouml;ğe ağmış olduğunun sarahatle belirtildiğini vurgulamıştır; bu incelemeden sonra s&ouml;zkonusu mevzudaki hadislerle ayetler arasında hi&ccedil;bir uyumsuzluğun bulunmadığı kolaylıkla anlaşılmaktadır; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceğine dair eldeki hadislerle Kur&rsquo;an ayetleri arasında tam bir uyum olup her ikisi de birbirini pekiştirici niteliktedirler. Bu nedenledir ki Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği yolundaki İslam inancı, aslında Ehl-i S&uuml;nnet akidesinin vazge&ccedil;ilmez inan&ccedil;ları arasındadır ve usulden sayılır. Şiada da aynı inan&ccedil;, aynı hadde mevcuttur; ancak, Şia&rsquo;da eksen konu, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurudur ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi olayı, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunda vuku bulacak yan olaylardan biri durumundadır. Binaenaleyh Ehl-i S&uuml;nnet itikadına sahip bir s&uuml;nni ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m </em>itikadına sahip bir şii i&ccedil;in <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ve kıyamı kadar, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği ger&ccedil;eğini de inkar edebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<h2>\n	3- Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin İncelerken Hadis Biliminin Usul ve Prensipleri İhmal Edilemez</h2>\n\n<p>\n	Fığlalı diyor ki: &ldquo;Hadisler <strong>Mehdi</strong>&rsquo;nin kimliği hakkında da ayrılık g&ouml;stermektedir. Sınıflandırıldığı takdirde:</p>\n\n<p>\n	a- Hasan b. Ali&rsquo;nin.</p>\n\n<p>\n	b- H&uuml;seyin b. Ali&rsquo;nin.</p>\n\n<p>\n	c- Abbas b. Abdulmuttaliboğulları&rsquo;ndan birinin.</p>\n\n<p>\n	d- İsa b. meryem&rsquo;in.</p>\n\n<p>\n	e- Veya adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu, yahut da olabileceği anlaşılmaktadır.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi mevcut haberlerden bunların b&uuml;t&uuml;n&uuml;yle sahih olduklarını s&ouml;yleyebilmek ve ihtiva ettikleri m&uuml;balağa, tutarsızlık, t&acirc;rihi ve i&ccedil;tima&icirc; uygunsuzluk sebebiyle bunların doğrudan doğruya Hz. Peygamberden bu şekilde s&ouml;ylendiklerini ifade edebilmek bize g&ouml;re fevkal&acirc;de g&uuml;&ccedil; olmaktadır.&rdquo;</p>\n\n<p>\n	Evet, b&ouml;yle diyor Fığlalı... Rical bilimiyle diraye ilminin bilinen kuralları nazar-ı dikkate alınırsa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>la ilgili hadisler konusunda bu t&uuml;r &ouml;nyargılarda bulunmamın ilm&icirc; bir ger&ccedil;eklik taşıyamayacağı kolaylıkla anlaşılır. &Ccedil;&uuml;nk&uuml; bu bilimlerde sırf falan meseleden veya m&uuml;şk&uuml;lden s&ouml;zetmek yetmez, birtakım &ouml;zel kıstaslar ve prensipler yardımıyla hadislerarası ihtilaflar veya benzeri meseleler -tabi eğer ger&ccedil;ekten varsa- haledilerek meselenin aslı ortaya konulur. Halbuki Fığlalı efendi bilerek veya bilmeyerek bu kıstasları g&ouml;rmezden gelmiştir. Her hal-&uuml; k&acirc;rda, şimdi ele almak istediğimiz bir ka&ccedil; noktaya dikkat edilir ve sahih m&uuml;tevatir hadisler de nazar-ı dikkate alınırsa <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliğinin gayet net olduğu ve Fığlalı&rsquo;yla benzerinin iddia ettiği gibi bir belirsizliğin s&ouml;zkonusu dahi edilemeyeceği g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	İmam Mehdi (a.s) Hakkındaki Şia Hadislerinin Yekdiğeriyle Tam Bir Uyum ve İttifak Taşıyor Olması</h3>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>hakkında Hz. Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih </em>ve onun mutahhar Ehl-i Beyt&rsquo;inin 12 İmamından Şia&rsquo;nın aktarmış olduğu hadislerin tamamı yekdiğeriyle mutabık ve uyumlu olup her hadis bir diğerinin sıhhat ve doğruluğunu onaylayıcı ve pekiştirici niteliktedir. Tabiri caizse bu hadisler tıpkı bir makinanın par&ccedil;aları gibidirler, her birinin konumu dikkatle incelendiğinde, diğerinin konum ve işlerine ışık tutmakta ve yekdiğerini onaylamaktadır. Şia kaynaklarında <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili olarak kayıtlı bulunan hadislerden şu ger&ccedil;ekler sarih olarak anlaşılmaktadır:</p>\n\n<p>\n	a- <strong>Hz. İmam Mehdi</strong> aleyhisselam, Abbas b. Abdulmuttalip oğulları&rsquo; ndan değil, Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> neslinden ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a Hz. Fatıma Zehra <em>aleyha sel&acirc;m</em>&rsquo;ın evlatlarındandır.</p>\n\n<p>\n	b- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın değil, İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m </em>soyundan gelmektedir.</p>\n\n<p>\n	c- <strong>Hz. Mehdi</strong> aleyhisselamın zuhuru sırasında g&ouml;kten nazil olup inecek olan Hz. İsa b. Meryem <em>aleyha sel&acirc;m </em><strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yakın yardımcılarından ve o hazretin se&ccedil;kin ashabındandır.</p>\n\n<p>\n	d- <strong>İmam Mehdi</strong> hazretleri <em>aleyhi&rsquo;s-sel&acirc;m </em>Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın on iki masum İmamının 12.&rsquo;si ve onuncusu olup Hz. İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın soyundan 9. İmam olup, İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 7. ve İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 4. İmamdır.</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>konusunda Şia kaynaklarında kayıtlı bulunan sahih hadisler o kadar &ccedil;ok, net ve detaylıdır ki, bu hadislerin yardımıyla, doğumundan gaybet-i suğra ve gaybet-i k&uuml;bra&rsquo;ya, hatta zuhur alametlerine, zuhur &ccedil;ağının nasıl bir &ccedil;ağ olacağına ve <strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>zuhurdan sonra neler yapacağına ve genel programının ne olduğuna dair b&uuml;t&uuml;n bilgileri teferruatlarıyla bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	B&uuml;t&uuml;n bu uyum ve mutabakatlar Ehl-i Beyt İmamlarının ilminin tamamen uyumlu ve yekdiğeriyle mutabık olduğunu g&ouml;stermenin yanısıra bu rivayetlerin tamamına yakın kısmının kesinlikle sahih olduğunu ve bunlar arasında uyduruk rivayetlerin &ccedil;ık nadir bulunduğunu ve &ldquo;Şia&rsquo;nın <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkındaki inan&ccedil;larının ispatı i&ccedil;in Şia kaynaklarında ge&ccedil;en ilgili hadislerin yeterli olduğu&rdquo;nu ortaya koymaktadır. Bu kaynaklardaki hadisler, Ehl-i S&uuml;nnet kaynaklarına m&uuml;racaata gerek bırakmayacak kadar &ccedil;oktur. Nitekim Şia&rsquo;nın bu hususta Ehl-i S&uuml;nnet kaynaklarından da hadis nakletmesinin nedeni meselenin bizzat Ehl-i S&uuml;nnet i&ccedil;in de kolayca anlaşılmasını m&uuml;mk&uuml;n kılıp h&uuml;cceti tamamlamak ve Şia inan&ccedil;larının &ccedil;oğunun ispatını, bizzat Ehl-i S&uuml;nnet kaynaklarındaki belgelerle m&uuml;mk&uuml;n olduğunu bilfiil g&ouml;stermek i&ccedil;indir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkında Ehl-i S&uuml;nnet Kaynaklarında Ge&ccedil;en Hadislerleki Farklılığın En &Ouml;nemli Nedeni</h3>\n\n<p>\n	Mehdilik ve İmamet mevzuu İslam dininin en hassas ve en kkritik mevzuularındandır. Taşıdığı siyas&icirc; ve k&uuml;lt&uuml;rel &ouml;nem nedeniyle &ccedil;eşitli siyas&icirc; grup ve akımlar tarafından azami &ouml;l&ccedil;&uuml;de kullanılan ve siyasi ama&ccedil;lara malzeme edilen konuların başında gelmiştir. Mevcut karineler, İslam tarihi boyunca daha ziyade iki akım ve grubun bu inancı kendi ama&ccedil;ları doğrultusunda kullandıklarını g&ouml;stermektedir. Bunlardan birincisi siyasi iktidarı elinde bulunduran halifeler, ikincisi de bu halifeler i&ccedil;in daima bir tehdid unsuru olagelen Zeyd&icirc;ler olmuştur. Her iki kesim de iktidar i&ccedil;in her yola başvurmuş, hi&ccedil;bir y&ouml;ntemden ka&ccedil;ınmamaışlardır. Her iki grup da nebev&icirc; hadisleri tevil yoluyla veya dadis uydurma veya rivayetleri tehrif etmek suretiyle <strong>Mehdi</strong>&rsquo;nin kendilerinden olduğunu iddia etmişlerdir; hulefa arasında Abbasilerin sahte <strong>Mehdi</strong>&rsquo;siyle &ldquo;Zeydiler&rdquo;in Muhammed b. Abdullah&rsquo;ı bu konuda verilebilecek en bariz &ouml;rneklerdir; her ikisi de Mehdilik iddiasına kalkışarak iktidar yolunda bu İslam&icirc; inan&ccedil;la oynamaktan &ccedil;ekinmemişlerdir. Yegane gayeleri sırf iktidarı ele ge&ccedil;irmek veya elindeki iktidarı korumak olan bu iki g&uuml;ruhun karşısında yer alan grupsa Ehl-i Beyt yolunu izleyen Şia olmuştur; İmamiye Şiası Hz. Resul-&uuml; Ekrem&rsquo;in -s.a.a- sahih s&uuml;nnetini &ouml;ğrenmek i&ccedil;in bizzat o hazretin Ehl-i beyt&rsquo;ine m&uuml;racaat etmiştir. Ehl-i Beyt-i Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> masum İmamları bu sahte Mehdilik iddialarını daima reddetmiş ve ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın isna aşer İmamların onikincisi olduğunu daima vurgulayarak o hazretin b&uuml;t&uuml;n vasıf ve &ouml;zelliklerini ayrıntılarıyla M&uuml;sl&uuml;manlara anlatmış, b&ouml;ylece gelecekte vukuu muhtemel her nevi sapma veya saptırma girişimlerinin ger&ccedil;ek y&uuml;z&uuml;n&uuml;n anlaşılmasını m&uuml;mk&uuml;n kılmışlardır. Şia hadis kitapları, Ehl-i Beyt İmamlarının bu t&uuml;r irşad ve aydınlatıcı bilgilendirme &ouml;rnekleriyle doludur, bu &ouml;rnekler dikkatle incelendiğinde, s&ouml;zkonusu iki siyasi akımın Şia kaynaklarına sızmayı başaramamış olduğu g&ouml;r&uuml;l&uuml;r. Ne var ki hilafet akımı maalesef Ehl-i S&uuml;nnet&rsquo;in hadis kitaplarına, Zeydilik akımı da Zeydiye&rsquo;nin kitaplarına n&uuml;fuz etmenin yolunu bulmuş ve bu iki akım, bu iki okul &uuml;zerinde g&ouml;zle g&ouml;r&uuml;l&uuml;r tesirler bırakmıştır. Nitekim her iki okulun da hadis kitaplarında, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> evlatlarından ve o hazretin mutahhar Ehl-i Beyt <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın İmamlarından olduğuna dair yığınlarca hadis kayıtlı olmasına rağmen <strong>Mehdi</strong>&rsquo;nin Emevilerden, Abbasilerden veya Zeydiye İmamlarından biri oduğuna dair bazı rivayetlere de yer yer rastlanmaktadır ki bu iki siyasi okulun İslam k&uuml;lt&uuml;r&uuml;nde bıraktığı izler dikkate alınacak olursa bu t&uuml;r rivayetlerin varlığına pek şaşılmaması gereketiği de kolayca anlaşılır tabi. Nitekim bu akımarın bin k&uuml;s&uuml;r yılık bir ge&ccedil;mişle İslam &uuml;mmetinin sosyal ve k&uuml;lt&uuml;rel hayatında hi&ccedil;bir iz bırakmamış olması esasen m&uuml;mk&uuml;n değildi zaten. Binaenaleyh bug&uuml;n Ehl-i S&uuml;nnet kitaplarındaki hadislerde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkında yer yer g&ouml;r&uuml;len tutarsız rivayetlerin en &ouml;nemli nedeni; tarih boyunca halifeler ve iktidar grubunun bu kitaplara n&uuml;fuz edebilmiş olması ve <strong>Mehdi</strong>&rsquo;nin Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair bu kitaplarda ge&ccedil;en onca hadisin arasına; <strong>Mehdi</strong>&rsquo;nin Emevi veya Abbasi halifelerinden biri olduğuna dair birtakım uyduruk hadisler sokuşturmuş olmasından kaynaklanmaktadır. Fakat, daha sonra da etraflıca a&ccedil;ıklayacağımız &uuml;zere bu iktidar d&uuml;şk&uuml;n&uuml; uyduruk Mehdiler, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayamadıkları ve esasen beklenen ve vaadolunan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer işaret ve vasıflarına da sahip olmadıklarından meselenin aslı anlaşılmakta gecikmemiş ve Ehl-i S&uuml;nnet uleması bu uyduruk hadisleri ya red veya tevil yoluna gitmiş ve tabi, bu arada bu tevilin ger&ccedil;ek Mehdilikle ilgili sahih hadislerle aykırılık g&ouml;stermemesine de bilhassa dikkat etmişlerdir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkındaki Ehl-i S&uuml;nnet Hadislerinin Bu M&uuml;şk&uuml;l&uuml;n&uuml;n Halli İ&ccedil;in Ne Yapıldı?</h3>\n\n<p>\n	Genellikle halifeler ve iktidar mekanizmasının n&uuml;fuzundan kayaklanan bir olay olan &ldquo;Ehl-i S&uuml;nnet kaynaklarında <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili &ccedil;elişkili hadislerin bulunması&rdquo;, kimi &ccedil;ağdaş Ehl-i S&uuml;nnet yazarlarını bir İslam akidesi olan Mehdilik inancını b&uuml;sb&uuml;t&uuml;n inkar yoluna itmiştir ki bu da, İslam tarihinde uzun bir ge&ccedil;mişi bulunmasa da, Ehl-i S&uuml;nnet tarihinde akidev&icirc; a&ccedil;ıdan &ouml;nemli bir d&ouml;n&uuml;ş ve merkezden uzaklaşma sayılır. Ancak bu yeni tavır hangi şekilde yorumlanırsa yorumlansın ink&acirc;rı m&uuml;mk&uuml;n olmayan bir ger&ccedil;ek vardır ve o da şudur: Ehl-i S&uuml;nnet uleması, <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair ulaşan sahih hadisleri daima teyid edip bu hadislerin m&uuml;tevatirliğinde ittifakta bulunduklarından diğer hadisleri ya uyduruk kabul etmiş, ya da onları, bu hadislerle &ccedil;elişmeyecek şekilde tevil etme yoluna gitmişlerdir ki bu hadislerdeki &ccedil;elişkileri giderme konusunda &ouml;nerdikleri &ccedil;&ouml;z&uuml;m yollarından birka&ccedil;ını burada ele almanın faydalı olacağını d&uuml;ş&uuml;n&uuml;yoruz. Meselenin daha kolay anlaşılması i&ccedil;in Fığlalı&rsquo;nın g&ouml;ndeme getirdiği hadisleri ele alacak ve bu hadisler arasında sadece <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. İmam Ali, Hz. Fatıma ve Hz. İmam H&uuml;seyin <em>aleyhum&rsquo;us-sel&acirc;m </em>evlatlarından olduğunu bildiren hadislerin doğru veya m&uuml;tevatir olduğunu; bu mazmunun dışında yer alan hadis ve rivayetlerin ise ya s&ouml;zkonusu kaynaklarda hi&ccedil; ge&ccedil;mediğini, ya da Ehl-i S&uuml;nnet ulemasının da g&ouml;r&uuml;ş&uuml;ne bin&acirc;en, sahih ve m&uuml;tevatir hadislerle &ccedil;elişmeyecek kadar zayıf bir-iki rivayetten ibaret olduğunu hep birlikte g&ouml;receğiz.</p>\n\n<p>\n	Şimdi gelelim Fığlalı&rsquo;nın &ldquo;Adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu yahut da olabileceği&rdquo; şeklinde aktardığı hadislere... İslam kaynaklarında bu t&uuml;r hadisler yoktur. Nitekim Fığlalı&rsquo;nın bu konuda aktardığı ve &ldquo;Mısır, Meymeniye, 1313 basımı ve Beyrut, D&acirc;r-u Sadr basımı M&uuml;sned-i Ahmed&rsquo;inin 3. cildinin 27. sayfasında ge&ccedil;tiğini iddia ettiği hadiste b&ouml;yle muğlak ve genel bir ifade kesinlikle bulunmamakta, bilakis, belli ve muayyan bir şahsa işaret olunmaktadır, işte Fığlalı&rsquo;nın aktardığı hadis: &ldquo;Ebi Said el-Hudr&icirc;, Hz. Resulullah&rsquo;tan <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle nakleder:</p>\n\n<p>\n	&nbsp;(s:51, 19-21 satırlar arap&ccedil;a)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadis, Fığlalı&rsquo;nın iddiaından tamamen farklı bir mazmun taşımakta ve belli bir şahıstan s&ouml;zetmektedir.</p>\n\n<p>\n	Kaldı ki, daha &ouml;nce de velittiğimiz gibi, Fığlalı&rsquo;nın iddia ettiği mazmunda bir tek hadis bile yoktur İslam kaynaklarında zaten; eğer olsaydı Fığlalı ve benzerleri mutlaka onu aktarır, naklederlerdi.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa; bu mazmunda bir hadis veya rivayet s&ouml;zkonusu kaynaklarda ge&ccedil;miş olsaydı bile, aynı kaynaklar dahi y&uuml;zlerce hadisi bir kenara bırakıp, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın belli bir şahıs olduğunu ve sadece kendisine mahsus birtakım &ouml;zellik ve işaretler taşıdığını belirten bunca rivayet g&ouml;rmezden gelip, Fığlalı ve selefi şarkiyat&ccedil;ıların &ccedil;antasından &ccedil;ıkan &ouml;yle bir hadis veya rivayete itibar, yine de m&uuml;mk&uuml;n olmazdı zaten.</p>\n\n<p>\n	Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna dair Fığlalı&rsquo;nın aktardığı mazmunsa sadece bir tek hadisten ibaret olup senedi ve metni ş&ouml;yledir:</p>\n\n<p>\n	Yunus b. Abdul A&rsquo;la Muhammed b. İdris Şafii&rsquo;den, o da Muhammed b. Halid el-C&uuml;ndi&rsquo;den, o da Aban b. Salih&rsquo;ten, o da Hasan&rsquo;dan, o da Enes b. Malik&rsquo;ten rivayet etmiştir ki, Resulullah ş&ouml;yle dedi:</p>\n\n<p>\n	İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar; İsa&rsquo;dan başka bir <strong>Mehdi</strong> de yoktur.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi baştan sona &uuml;mitsizliği aşılayan bu uyduruk hadisin kendi metnindeki &ccedil;elişki apa&ccedil;ık ortadadır. &Ccedil;&uuml;nk&uuml; hadisin başında ge&ccedil;en &ldquo;İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar&rdquo; mazmunda d&uuml;nyanın her g&uuml;n&uuml;n&uuml;n bir &ouml;nceki g&uuml;n&uuml;nden beter olacağı ve insanların g&ouml;z&uuml;n&uuml; her ge&ccedil;en g&uuml;n daha fazla hırs b&uuml;r&uuml;yeceği ve kıyametin başlangıcı olan &ldquo;d&uuml;nyanın sonu&rdquo;nda b&uuml;t&uuml;n insanların k&ouml;t&uuml;leşeceği s&ouml;ylenmekte, bu uyduruk hadisin sonlarına ise &ldquo;<strong>Mehdi</strong>, İsa&rsquo;dan başkası değildir&rdquo; denilerek, d&uuml;nyayı adalet ve iyilikle dolduracak bir <strong>Mehdi</strong>&rsquo;nin varlığını tasdik etmekte, ancak bu, <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia etmektedir. B&ouml;ylesine &ccedil;elişkili bir b Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i s&ouml;zleri olamayacağı apa&ccedil;ık ortadadır.</p>\n\n<p>\n	Beyhaki, Hakim Niş&acirc;b&ucirc;r&icirc; ve Zehebi&rsquo;yle (c: 2 535, hadis: 7479) İbni Kesir (Feten c: 2, s: 44), İbni H&acirc;cer (sev&acirc;ik) ve diğer tanınmış ehl-i s&uuml;nnet alimleri bu hadisleri ya reddetmiş, ya da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resululah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın neslinden olduğuna delalet eden hadislere uygun d&uuml;şecek şekilde tevil etmişlerdir. Mağribi&rsquo;nin bu hadislerin uyduruk olduğuna dair g&ouml;sterdiği 8 noktadan birka&ccedil;ını &ouml;zetle aktarıyoruz.:</p>\n\n<p>\n	a- Bildin ki, yalnızca bu hadisi Muhammed b. Halid el-C&uuml;ndi nakletmiştir ve Ebu Hatem demiştir ki: O me&ccedil;hul (tanınmayan) birisidir. Ebu-l H&uuml;seyin el-İbri ve İbn-us Salah (kendi Emali&rsquo;sinde) bu adam hakkında aynı şeyi demişlerdir. İbn-i Abdulbirr ise onun hadisinin terkedildiğini s&ouml;ylemiş ve el-Ez&uuml;d&icirc; ise onun hadisinin kabul edilmediğini s&ouml;ylemiştir.</p>\n\n<p>\n	Buna g&ouml;re s&ouml;zkonusu ravi yalancı ve hadis uyduran birisidir. İbn-i Haldun&rsquo;un İbn-i Muin&rsquo;den onu g&uuml;venilir birisi saydığını nakletmesine gelince, İbn-i Muin&rsquo;in bu g&ouml;r&uuml;ş&uuml; alimlerce reddedilen bir g&ouml;r&uuml;şt&uuml;r. el-İbri ş&ouml;yle demiştir: Yahya onu g&uuml;venilir saymasına rağmen bu hadis ve tarih bilimcileri tarafından kabul edilmeyen bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	b) Bu hadisin Hakim tarafından M&uuml;stedrek&rsquo;te ve Tabaran&icirc; tarafından es-Soğır&rsquo;de M&uuml;barek b. Sehim&rsquo;den, o da Abdulaziz b. Suhayb&rsquo;den o da Enes b. Malik&rsquo;ten naklettiği hadiste bu fazlalığın (İsa&rsquo;dan başka <strong>Mehdi</strong> yoktur) olmayışı s&ouml;z konusu ravinin yalancı olduğunu g&ouml;sterir. Mustadrek ve Tabareni&rsquo;nin nakli ş&ouml;yledir: Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Zaman gittik&ccedil;e zorlamış ve insanların hırsı gittik&ccedil;e artar ve insanlar insanları k&ouml;t&uuml;s&uuml;ne bağlı kalır.</em>&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste s&ouml;zkonusu batıl atıklık mevcut değildir. Bu da g&ouml;sterir ki, bu fazlalığı Muhammed b. Halid el-C&uuml;ndi tarafından yapılmıştır. Bu t&uuml;r fazlalıklar yapmak kimse ise onun onun adetlerindendir. Bu adam &uuml;zerinde ittifak olan bir diğer hadiste de batıl bir fazlalık yapmıştır. Bu da onun yalancı olduğunu tam olarak g&ouml;sterr. İbn-i Abdulbirr Temhid&rsquo;de, Yezid b. Abdulh&acirc;di&rsquo;nin hal terc&uuml;mesinde ş&ouml;yle diyor: Muhammed b. el-C&uuml;nd&icirc; el-Musenna b. es-Sabah&rsquo;tan, o da Amr b. Şuayb&rsquo;den, o da babasından, o da Şuayb&rsquo;ın b&uuml;y&uuml;k babasından ş&ouml;yle nakleder: İnsanlar d&ouml;rt mescide gitmek i&ccedil;in sefer ederler: Mescid-ul Haram, benim mescidim, Mescid-ul Aksa ve el-C&uuml;nd Mescidi.</p>\n\n<p>\n	Sonra İbn-i Abdulbirr ş&ouml;yle demiştir: Muhammed b. Halid&rsquo;in hadisi terkedilmiştir ve bu hadis sabit olmaz.</p>\n\n<p>\n	Abdulbirr&rsquo;in maksadı Mumadded b. Halid el-C&uuml;ndi&rsquo;nin kendi şehri olan C&uuml;nde şehri&rsquo;nin mescidine gitmek i&ccedil;in sefere &ccedil;ıkılabileceğine dair yaptığı fazlalığın doğru olmasıdır.</p>\n\n<p>\n	c) Bu rivayetin batıl olduğu ispatlayan diğer bir delil ise, yakiyn ifade eden m&uuml;tevatir hadislerle &ccedil;elişmesidir. &Ccedil;&uuml;nk&uuml; tevat&uuml;r haddine ulaşmış hadisler gereğince &ldquo;<strong>Mehdi,</strong> Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in evlatların-dandır. Usul alimlerinin a&ccedil;kıkladığı &uuml;zere bir hadisin kabul edilmesinin şartlarından biri, a&ccedil;ık ve yakın nas ile cem&rsquo;i edilmesi m&uuml;mk&uuml;n olma-yacak şekilde &ccedil;elişmemesidir.</p>\n\n<p>\n	Bu hadisle <strong>Mehdi</strong> hadislerini cem etmek i&ccedil;in bazı yollar zikretmişlerdir. Bunlardan bazılarını İbn-i Haldun ve Kurtub&icirc; Tezkire&rsquo;de, el-Ab&icirc; Şerh-i M&uuml;sl&uuml;m&rsquo;de, İbn-i Hacer el-Haysem&icirc; Sevaik-ul Muhrika&rsquo;da ve Yenabi-ul Mevedde&rsquo;nin sahibi kendi kitabında zikretmişlerdir. Ama b&uuml;t&uuml;n bu yorumlar uzaktır ve hadisin batıl olduğu ortadayken bu yollara başvurmaya gerek yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ile batıl arasında &ccedil;elişki s&ouml;zkonusu olmaz.</p>\n\n<p>\n	d- Bu rivayetin batıl olduğunu isbat eden y&ouml;nlerden biri ise şudur ki, <strong>Mehdi</strong>&rsquo;nin geleceğini bildiren sadece Peygamber olmuştur; Peygamber&rsquo;in kendisi sadık olmasına ve s&ouml;ylediği şeyin heva ve hevese dayanmasına rağmen nasıl olabilir de kendisi &ouml;nce bir şeyin vuku bulacağını s&ouml;ylemiş olsun. Sonra da nu kendisi nefyetsin...<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[33]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hadis, daha &ouml;nce bahsettiğimiz &ccedil;elişkiye ilaveten, Ğımari&rsquo;nin bu ikinci &ccedil;elişki hususundaki s&ouml;zleri başka bir deyişle şudur: Bu hadisi uyduran kimse, <strong>Mehdi</strong> diye birinin zuhur edeceğini nerden biliyordu? Bunun tek a&ccedil;ıklaması, onun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konu-sundaki hadisleri g&ouml;rd&uuml;ğ&uuml; veya duyduğu değil midir? O halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı inkar etmesi veya beklenen <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia emesi, bu hadisi uyduranın, s&ouml;zkonusu konudaki sahih hadisleri daha &ouml;nce g&ouml;r&uuml;p onlardan haberdar olduğunu; sonra da bu hadisi uydurarak o sahih hadisleri inkar yoluna gittiğini g&ouml;stermektedir.</p>\n\n<h3>\n	Abbasoğulları&rsquo;nın Mehdilikle İlgili Bazı Hadisleri Tahrifi</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Abbas bin Abdulmuttalib&rsquo;ın evlatlarından olduğu iddiasına gelince, bu konuda da ehl-i s&uuml;nnet kayanaklarında &ccedil;ok sayılı rivayet yer almıştır ki bunların tamamını &ldquo;Mu&rsquo;cem-i Ahadis el- <strong>İmam Mehdi</strong>, c: 1&rsquo;de, 101. hadisten 105. hadise kadarki kısımda bulabilmek m&uuml;mk&uuml;nd&uuml;r. Yazar, s&ouml;zkonusu hadisleri aktadıktan sonra ş&ouml;yle diyor:</p>\n\n<p>\n	Bu yollar Abbasilerin hadis kaynaklarına n&uuml;fuzlarını anlayabiliriz. Onlar sahih ve m&uuml;tevatir hadislere rağmen <strong>Mehdi</strong>&rsquo;nin soyu konusunda bile hadis uydurmaya yeltenmişlerdir. Ama bu sorunun zorluğunu gideren şu ki alimler bu t&uuml;r hadislerin senetlerini bir bir incelemiş ve onların isnat y&ouml;n&uuml;nden sağlam olmadığını ravilerinin me&ccedil;hul, yalancılıkla veya Abbas oğullarına aşırı bağımlılıkları y&uuml;z&uuml;nden su&ccedil;lanan kimseler olduğunu ortaya koymuşlardır.</p>\n\n<p>\n	Yazar bunları aktardıktan sonra bu t&uuml;r uyduruk hadislerin ravilerinin ya zayıf ya da yalancı olduğu yolundaki bazı ehl-i s&uuml;nnet alimlerinin g&ouml;r&uuml;şlerini hatırlatmakta ve ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Bu t&uuml;r hadislerin senetleri hakkındaki eleştiriden g&ouml;z yumsak bile, yine de sarih ve m&uuml;tevatir olan hadislerle muarıze edemez. Bu m&uuml;tevatir hadisler uyarınca <strong>Mehdi,</strong> Ali ve Fatıma&rsquo;nın soyundan olduğunu a&ccedil;ıklamıştır. Bu hadisler, en g&uuml;&ccedil;l&uuml; ve en sağlam isnada sahiptirler. &Ouml;yel ki, bu hadislerden biri şer&rsquo;i h&uuml;km&uuml; isbatlamak i&ccedil;in yeterlidir.&rdquo; (1)</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın babasının adının &ldquo;Abdullah&rdquo; olarak ge&ccedil;tiği hadislerin mazmunu hep bu t&uuml;rdendir, şimdi kısaca buna da değinelim:</p>\n\n<h3>\n	imam Mehdi&rsquo;nin (a.s) Babasının Adıyla İlgili Hadisler</h3>\n\n<p>\n	Her iki fırkanın yoluyla hadisler tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong>&rsquo;nin ismi Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadisidir. Belli olan şu ki, alimler ve muhaddisler arasında <strong>Mehdi</strong>&rsquo;nin isminde ş&uuml;phe yoktur... Sadece ş&uuml;phe bazı hadislerde &ldquo;babasının ismi babamın ismidir&rdquo; diye var olan ziyadet hususundadır. Her iki fırkanın da alimleri bu fazlalığı eleştirmiştir. Belki de bu hususta var olan en g&uuml;&ccedil;l&uuml; tenkit el-Beyan kitabının sahibi Şafii&rsquo;ye aittir.</p>\n\n<p>\n	Şafii&rsquo;nin el-Beyan&rsquo;daki a&ccedil;ıklaması kısca ş&ouml;yledir:</p>\n\n<p>\n	Bu hadisi İmam Ahmet ve Tirmizi diğer hafızlar s&ouml;zkonusu fazlalık olmadan nakletmişlerdir; hatta Hafız Eba Nuaym İsfahan&icirc; bu hadisi otuz isnatla nakletmiştir ve bu isnatlardan hi&ccedil; birinde s&ouml;z konusu fazlalık, yani &ldquo;Babasının ismi babamın ismidir&rdquo; ibaresi mevcut değildir.</p>\n\n<p>\n	B&ouml;ylece anlaşılıyor ki, bu fazlalığı Cerh ve ta&rsquo;dil alimlerinin (hadis ravileri &uuml;zerine inceleme yapan tarih&ccedil;ilerin) zayıf bildikleri ve hadislerde artırma yaptığına şehadet ettikleri zaidenin işidir...</p>\n\n<p>\n	İkinci asrın başlarında isimleri Muhammed ve babalarının isimleri ise Abdullah olan iki şahsın yani Muhammed b. Abdullah b. Hasan el-M&uuml;senna ile Mehdi-i Abbasi diye tanınan Muhammed b. Abdullah el-Mensur Mehdilik iddiasında bulunmaları ve bu iki şahsın yaranının <strong>Mehdi</strong> ile ilgili hadisleri bu zatlara tatbik etmek i&ccedil;in &ccedil;aba g&ouml;stermeleri de bu fazlalığın sonradan uydurulduğu g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	Ama bu t&uuml;r iddiaların batıl olduğu &ccedil;ok ge&ccedil;meden ortaya &ccedil;ıkmıştır; &ccedil;&uuml;nk&uuml; kendilerinin <strong>Mehdi</strong> oldukları iddia edilen şahıslar <strong>Mehdi</strong>&rsquo;deki olması gereken yery&uuml;z&uuml;n&uuml; adaletle doldurmak ve İslam&rsquo;ı d&uuml;nyaya hakim kılmak ve serveti bol bol dağıtmak gibi vasıfları ve zuh&uuml; nişaneleri taşımadıkları belli olunca onların <strong>Mehdi</strong> olmadıklarında hatta onlara uyan kimselerin yanında bile ş&uuml;phe kalmamıştır.</p>\n\n<p>\n	Buna g&ouml;re, bu fazlalığın bu iki şahıstan birinin &ccedil;ıkarı i&ccedil;in uydurulduğu ihtimali g&uuml;&ccedil;lenmektedir. Bu t&uuml;r hadisler <strong>Mehdi</strong>&rsquo;nin Abbas oğullarından veya &Uuml;meyye oğullarından olduğunu s&ouml;yleyen ve yalan ve uydurma olduğu hadis alimlerince a&ccedil;ık&ccedil;a bilinen hadislere benzemekteler.</p>\n\n<h3>\n	İmam Mehdi&rsquo;nin (a.s) İmam Hasan Mu&ccedil;teba&rsquo;nın (a.s) Evlatlarından Olduğunu İleri S&uuml;ren Hadisin Reddi</h3>\n\n<p>\n	Ebu Davud kendi S&uuml;nen kitabında <strong>Hz. Mehdi</strong>&rsquo;nin Hz. Hasan b. Ali b. Ebi Talib&rsquo;in soyundan olduğuna dair bir hadis neakletmiştir. Oysa ki, onlarca hadis <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın Hz. H&uuml;seyin&rsquo;in evlatlarından olduğunu s&ouml;ylemektedir.</p>\n\n<p>\n	İlk &ouml;nce bu hadislerin cerh etme yolunun var olduğunu a&ccedil;ıklayalım. Bizce Ebi Davud&rsquo;un naklettiği hadisle diğer hadisler arasında bir &ccedil;elişki yoktur; &ccedil;&uuml;nk&uuml; <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> hem Hz. H&uuml;seyin&rsquo;in hem de Hz. Hasan&rsquo;ın soyundandır. Ş&ouml;yle ki, &ccedil;&uuml;nk&uuml; İmam Ali Zeyn&uuml;labidin b. H&uuml;seyin&rsquo;in hanımı ve İmam Muhammed B&acirc;kır&rsquo;ın annesi Fatıma Hz. Hasan&rsquo;ın kızıdır.</p>\n\n<p>\n	B&ouml;ylece Hz. Muhammed B&acirc;kır hem anne ve hem de baba tarafından soyu Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ulaşmaktadır. Anne tarafından Hz. Hasan&rsquo;a ve baba tarafından Hz. H&uuml;seyin&rsquo;e ulaşıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> ise bu soydandır.</p>\n\n<p>\n	Allah Teala buyurmuştur ki: &ldquo;Ve biz ona İshak&rsquo;ı verdik ve her birini de hidayet ettik. Ve Nuh&rsquo;u da &ouml;nceden hidayet ettik onun soyundan ise Davud, S&uuml;leyman, Eyyub, Yusuf, Musa ve Harun&rsquo;dur ve b&ouml;ylece iyilik yapanları m&uuml;kafatlandırırız; ve Zekeriyya, Yahya, İsa ve İlyas (da bu soydandır;) hepsi de salihlerdendir.&rdquo; (Enbiya/84-85)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayet-i kerimede İsa <em>aleyhi&#39;s-sel&acirc;m</em> Peygamberin soyuna annesi Meryem vasıtasıyla ilhak edilmiştir.</p>\n\n<p>\n	Bu hadisi Ebi Davut&rsquo;tan başka şekilde rivayet eden Ehl-i S&uuml;nnet alimleri de mevcuttur. Bu y&uuml;zden hadisin de bazı diğer hadislerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi tahrife uğramış olması uzak bir ihtimal değildir.</p>\n\n<p>\n	Cizri Şafii (vefat:833 hicri) bu hususta Esme&rsquo;l Menakıb adlı eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	Doğru olan şu ki, H&uuml;seyin b. Ali&rsquo;nin soyundandır. &Ccedil;&uuml;nk&uuml; Emirulm&uuml;minin Ali bunu şu hadiste a&ccedil;ık&ccedil;a beyan etmiştir:</p>\n\n<p>\n	Şeyh &Ouml;mer b. Hasan Rukki.... Ebi İshak&rsquo;tan o hazretin İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu oğlum Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın buyurduğu gibi seyittir. Onun soyundan peygamberinizin ismiyle adlandırılan, yaratılışta peygambere benzeyen ... bir kişi gelecektir. O yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo; Ebu Davud da bu hadisi kendi S&uuml;nen&rsquo;inde bu şekilde rivayet etmiştir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[34]</a></p>\n\n<p>\n	Seyyid Sadruddin-i Sadr bu hadisi (<strong>İmam Mehdi</strong>&rsquo;nin İmam Hasan&rsquo;ın soyundan olduğuna delalet eden hadis) &ldquo;el-Mehdi&rdquo; adlı eserinde altı y&ouml;nden reddetmiştir. O bu alanda ş&ouml;yle der: &ldquo;Usul-u Fıkıh kurallarına g&ouml;re Ebi Davud&rsquo;un rivayetine şu a&ccedil;ılardan istinat etmek doğru değildir:</p>\n\n<p>\n	1- Bu hadis Ebu Davud&rsquo;dan &ccedil;eşitli şekillerde nakledilmiştir. Mesela, Ukad-ud D&uuml;rer&rsquo;de ondan Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın, oğlu H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak b&ouml;yle buyurduğu rivayet edilir.</p>\n\n<p>\n	2- Ukad-u D&uuml;rer&rsquo;de, hafızlardan Trmiz&icirc;, Beyhaki, Nisai gibi bir grubun bu olayı aynen naklederek Hz. Ali&rsquo;nin İmam H&uuml;seyin&rsquo;e bakarak b&ouml;yle buyurduğunu s&ouml;ylediklerini belirtir.</p>\n\n<p>\n	3- Hasan ile H&uuml;seyin kelimesi &ouml;zellikle Kufi hattında birbirine &ccedil;ok yakın oldukları i&ccedil;in yazımda yanlışlığa d&uuml;ş&uuml;lm&uuml;ş olabilir.</p>\n\n<p>\n	4- Bu, Ehl-i S&uuml;nnet arasında meşhur olan nassa aykırıdır.</p>\n\n<p>\n	5- Bu senet ve delalet a&ccedil;ısından doğru olan bir &ccedil;ok hadisle &ccedil;elişmektedir.</p>\n\n<p>\n	6- Bu hadis Nefs-iz Zekiyye diye meşhur olan Muhammed b. Abdullah&rsquo;ı <strong>Mehdi</strong> g&ouml;stermek i&ccedil;in uydurulmuş olabilir.</p>\n\n<h3>\n	Resul-i Ekrem ve Ehl-i Beyt&rsquo;in, On iki İmam ve Hz. Mehdi&rsquo;yi Belirtmesi</h3>\n\n<p>\n	Muteber Şia ve Ehl-i S&uuml;nnet kaynaklarında rivayet edilen m&uuml;tevatir bir hadiste Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendisinden sonra, birbiri ardınca gelip dini koruyacak, İslam&rsquo;ı aziz kılacak Kureyş&rsquo;ten olan on iki halife ve İmamın m&uuml;jdesini vermiştir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri, bu hadisi a&ccedil;ıklarken Peygamber&rsquo;in &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda net bir şey ortaya koymamış ve birbiriyle &ccedil;elişen &ccedil;eşitli g&ouml;r&uuml;şleri belirtmişlerdir.</p>\n\n<p>\n	Herbiri bir y&ouml;nde &ldquo;on iki İmam&rdquo; hadisyle de &ccedil;elişen bu g&ouml;r&uuml;şlerin &ouml;nemli ve olarak sorunun hi&ccedil; birinin Kur&rsquo;an ve S&uuml;nnetten bir delili olmayışı ve hepsinin &ldquo;bence bu b&ouml;yledir&rdquo; mantığıyla ortaya atılan şahsi g&ouml;r&uuml;şleri oluşudur.</p>\n\n<p>\n	Ancak bu konuda Resul-i Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından gelen m&uuml;tevatir hadisler &ldquo;on iki İmam&rdquo;ın kimler olduğu hususunda hi&ccedil; bir teredd&uuml;te yer bırakmamaktadır. Şia bu hadislere dayanarak Resul-i Ekrem&rsquo;dan sonra dinin koruyucusu olan &ldquo;on iki İmam&rdquo;ın Ehl-i Beyt İmamları olduğuna inanmaktadır. Bunların ilki M&uuml;&rsquo;minlerin emiri Hz. İmam Ali <em>aleyhi&#39;s-sel&acirc;m</em>, sonra Hz. İmam Hasan <em>aleyhi&#39;s-sel&acirc;m,</em> sonra Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>, sonra da Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın soyundan olan dokuzuncu İmamdır ki, bunların sonuncusu on birinci İmam Hasan Askeri <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın oğlu Muhammed Mehdi <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;dır.</p>\n\n<p>\n	Şia kaynaklarında bu sahih ve m&uuml;tevatir hadisleri g&ouml;ren bazı Ehl-i S&uuml;nnet alimleri de Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Bunların i&ccedil;inde bu noktadan haraketle Şiiliği se&ccedil;enlerde olmuştur.</p>\n\n<p>\n	&ldquo;On iki İmam&rdquo;in Şia&rsquo;nın kabul ettiği Ehl-i Beyt İmamları olduğunu ifade eden y&uuml;z&uuml; aşkın sahih ve m&uuml;tevatir hadislerin karşısında; Mehdi&rsquo;nin, &Uuml;meyyeoğulları, Abbasoğulları veya İmam Hasan M&uuml;&ccedil;teba&rsquo;nın oğullarından olduğunu s&ouml;yleyen, senet ve i&ccedil;erik bakımından zayıf olan, ayrıca aynı zamanda birbiriyle de &ccedil;elişen bir iki rivayete itibar edilemez.</p>\n\n<h2>\n	4- Bir &Ccedil;elişki ve İki Hata</h2>\n\n<p>\n	Fığlalı, ilgili eserinin bir başka yerinde yine Mehdilik inancını tezyif edebilmek i&ccedil;in ş&ouml;yle diyor.</p>\n\n<p>\n	&ldquo;Kur&rsquo;an-ı Kerim&rsquo;de Mesih gibi <strong>Mehdi</strong> konusuna Buhari (256- 870) ve M&uuml;slimin (261-874) hadis kitaplarında &ldquo;<strong>Mehdi</strong>&rdquo;den hi&ccedil; s&ouml;zedilmez. İmam Azam Ebu Hanife, El Eş&rsquo;&acirc;n&icirc;, El Matu&icirc;d&icirc; gibi ilk s&uuml;nn&icirc; alimlerinin de ondan s&ouml;z ettikleri g&ouml;r&uuml;lmemektedir. (272- 273)</p>\n\n<p>\n	Evet, Fığlalı b&ouml;yle diyor mezbur eserinde Ama bu s&ouml;zlerinde Fığlalı bey pek ciddi olmasa gerek... &Ccedil;&uuml;nk&uuml; herkes gibi biz de biliyoruz ki Fığlaı efendi s&ouml;zkonusu hadisleri M&uuml;slim&rsquo;le Buhari&rsquo;nin sahihlerinde bulsaydı bile o hadisleri yine kabul etmeyecekti. Keza Ebu Hanife&rsquo;nin Mehdilik inancını tasdiklemesi halinde onu da kabul edecek değildi Fığlalı. Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği yolunda sahih hadislerin hem M&uuml;slim&rsquo;de, hem Buhari&rsquo;de kayıtlı olduğunu ve Ebu Hanife&rsquo;nin de kitabında bunu kaydetmiş, bulunduğunu herkes gibi Fığlaı da bilir. Ama buna rağmen Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği itikatının bir islam inancı olmadığını iddia edebilmekte ve hem Sahih-i M&uuml;slim&rsquo;i, hem Sahih-ı Buhari&rsquo;yi hem Ebu Hanife&rsquo;yi hi&ccedil;e sayarak ehl-i s&uuml;nnet kaynaklarındaki bunca belgeyi k&uuml;stah&ccedil;a g&ouml;rmezden gelmektedir. Zira bu &ouml;nyargılarla hareket eden sayın Fığlalı&rsquo;nın aslında Mehdilik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu gibi isam dininin esas inan&ccedil;larını tezyif ve inkar ediğ bu konuda M&uuml;sl&uuml;manların zihinlerini bulandırmak gibi &ccedil;irkin emellerle kalem &ccedil;aldığını v ebu yolda hem şia, he s&uuml;nni kaynaklarındaki onca. hakikati &ouml;rtbas etmekten &ccedil;ekinmediğini M&uuml;sl&uuml;man camia farketmiş bulunmaktadır artık. <strong>Mehdi</strong>lik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; inancını islam akaidinden &ccedil;ıkarıp soyutlama emeliyle hareket eden Fığlalı efendi bu &ccedil;irkin emelini ger&ccedil;ekleştirebilmek i&ccedil;in Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olmayıp haber-i vahid olduğu; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı gibi tamamen asılsız iddialarla mezkur hadisleri tezyif yoluna gitmektedir. halbuki her iki hadisleri tezyif yoluna gitmektedir. Halbuki her iki iddisı da asılsızdır Fığlalı&rsquo;nın... Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; hadislerinin m&uuml;tevatir olmadığı ve <strong>Hz. İmam Mehdi</strong>&rsquo;yle ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı idiasının her ikisi de ger&ccedil;ek dışıdır. Fığlalı efendinin bu garazk&acirc;r iddiasının tam ersine; Hz. İsa&rsquo;nın n&uuml;zuluyla <em>aleyhi&rsquo;s-sel&acirc;m</em> ilgili hadisler m&uuml;tevatir olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler de sahihayn&rsquo;da bol miktarda mevcuttur. Nitekim daha &ouml;nce verdiğimiz belgelerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadislerin hem m&uuml;tevatır olduğunu, hem Sahihayn da kayıtlı bulunduğunu g&ouml;rm&uuml;ş ve bunu tasdikleyen bir&ccedil;ok ehl-i s&uuml;nnet aliminin ismini de aktarmıştık. Bu nedenle aynı belgleri burada yine tekrarlama l&uuml;zumu olmasa gerek... Ne var ki, Fığlalı efendi bunca sarih belge ve kaynağı kasıtlı olarak g&ouml;rmezden gelmekte ve artık nedeni anlaşılmış olan bu karanlık tavrında ısrar g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğini haber veren hadislerin ahad olduğunu iddia etmekte ve tutarsız ifadeler kullanarak ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;... Nitekim Decel&rsquo;ın &ccedil;ıkılıyla ilgili ahad haberlerde (219 İsa bin Meryem&rsquo;in n&uuml;zul&uuml;, yani -g&ouml;kten- inişi a&ccedil;ık&ccedil;a belirtilmiştir...&rdquo;</p>\n\n<p>\n	Daha da ilgin&ccedil; olanı, Fığlalı&rsquo;nın buasılsız iddisasına delil olarak El- Men&acirc;r Tefsiri&rsquo;nin yazarını şahid g&ouml;stermesi ve ilgili bl&uuml;m&uuml;n dipnotunda ş&ouml;yle demesidir:</p>\n\n<p>\n	&ldquo;21) Kış: Tefsir&rsquo;ul Men&acirc;r, Kahire, 1368 3/ 317 ve: Ez Zebidi, Sahih-i Buhari, Muhtasar-ı Tecrid-i Terc&uuml;mesi, Ankara/1969-4/532. Ancak, bu arada, bu konudaki haberlere m&uuml;tevatir diyenler de vardır. msli bk: İbni Kesir, Kitab&rsquo;ın nihayer ve el- Fıten ve&rsquo;l Melahim, K&acirc;hire, trz. 1/ 24 el- Keşmir&icirc;, et- Tasrih bi- m&acirc; Tevatere fi Nuzul&rsquo;il Mesih, Hakeb, 1358&rsquo;de Muhammed Şefi&rsquo;in mukaddemesi s: 56. Ensari, el- Feth&rsquo;ur Rabbani Fi&rsquo;r Redd-i Ale&rsquo;l kadıy&acirc;n&icirc;, dlhi, 1312 (23)&rdquo;</p>\n\n<p>\n	Halbuki el- Menar tefsirinin yazarının bir batı hayranı olduğunu ve bu nedenle de bu gibi konular dahi beyanatının islami bir delil olarak g&ouml;sterilemeyeceğini b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bilmektedir bu g&uuml;n. Kaldı ki bu yazarın g&ouml;r&uuml;şleri muteber olsaydı dahi sayın fığlalı&rsquo;nın &ouml;ncelikle, onca islam aliminin bu hadislerin m&uuml;tevatirliğini tasdik ettikleri yolundaki &ouml;rnekleri vermesi ve&rdquo;... ancak bu arada bu konudaki haberlere &ldquo;ahad&rdquo; diyenler de vadır&rdquo; şeklinde g&ouml;r&uuml;şlerini serdetmesi gerekirdi.</p>\n\n<p>\n	Fığlalı&rsquo;nın bilhassa iki yerde bu ısrarı g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadisleri hep ahad iddiasıyla takdie &ccedil;alışmasının nedeni, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir g&uuml;n g&ouml;kten ineceği hakiakatini islam inan&ccedil;ları b&uuml;t&uuml;n&uuml;nden &ccedil;ıkarma emelinden başka bir şey değildir. İslamın &ccedil;ihanşumulluğ&uuml;ndan dehşete kapılan m&uuml;stekbirlerin korkulu r&uuml;yası&rsquo;nın da <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da g&ouml;kten inerek o hazretin yardımıcısı oldacağı &ldquo;inancını balatalayabilmek i&ccedil;in &ccedil;ırpınıp duran sayın Fığlalı efendi, dikkatli M&uuml;sl&uuml;manların pek yabancısı olmadısğı o malum &uuml;slupla ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;... maamifih, durum ne olursa olsun; bu konudaki hadislere ne kadar&rdquo; ahad haberlerdir, itikadi y&ouml;nden dikkate alınmayabilir&rdquo; denilirse denilsin, Mesih&rsquo;in kıyametten &ouml;nce n&uuml;zul&uuml; meselesine, hemen, b&uuml;t&uuml;n islam alimlerince &ldquo;m&uuml;tlak&rdquo; olarak bakılmış ve bakılmakta ve b&ouml;ylece &ldquo;Mesih&rsquo;e intizar&rdquo;, kıyametle ilgili haberlerin vazge&ccedil;ilmez unsuru olarak karşımızda durmaktadır. Ne varki, bu konu, &uuml;zerinde bunca titizlikle durulmasına rağmen bir &ldquo;iman esası&rdquo; değildir.</p>\n\n<p>\n	Evet, b&ouml;ylece diyor sayın Fığlalı... Oysa, defalarca vurgulandığı &uuml;zere islam uleması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğine dair hadislerin m&uuml;tevatir olduğunda m&uuml;ttefiktirler. Keza ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde bunun b&uuml;t&uuml;n islam ulemasınca &ldquo;mutlak&rdquo; kabul edilip imanın esaslarından sayılmış olduğu da bilinmektedir. Binaenaleyh &ldquo;islam ulemasının &ouml;tedenberi bu konu &uuml;zerinde titizlikle durmuş olması bu hadislerin m&uuml;tevatir olduğunu g&ouml;sterir.&rdquo;</p>\n\n<p>\n	Bu yalın ger&ccedil;eklere rağmen, Fığlalı bu meseleyi &ldquo;iman esası değildir&rdquo; şeklinde değerlendirirken ilm&icirc; y&ouml;ntemlerden uzaklaştığı kadar islam akaidinden de uzak d&uuml;şmekte bu iki kaviyerin hi&ccedil;birine yakışmayan bir ciddiyetsizlikle bunca net ve sarih bir hadiseyi elinden geldiğince muğlak ve m&uuml;pehm g&ouml;stermeye &ccedil;alışmaktadır. Halbuki sayın Fığlalı &ldquo;iman esasları&rdquo; derken &ouml;nce bununla neyi katettiğini a&ccedil;ıklayıp kendi anldığı &ldquo;iman esasları&rdquo;nın bir tarifini vermeli ve bu esasların şer&rsquo;i delillerle tespit yollarını izah ettikten sonra bu esaslar &ccedil;evresinde g&ouml;r&uuml;ş serdetme c&uuml;retinde bulunmalıydı ki, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu konusunda fikir beyanında bulunması o zaman edep ve ilim &ccedil;er&ccedil;e-vesinde bir hareket sayılabilir belki. Bunu yapmadğından kendisini bir&ccedil;ok sorunun ardından gizlemiş olmaktadır; mesela, Fığlalı&rsquo;ya g&ouml;re, bir meselenin imanın esaslarından sayılabilmesi i&ccedil;in Kur&rsquo;an&rsquo;da tafzilatlı bir şekilde ge&ccedil;mesi şart mıdır, değil midir? B&ouml;yle bir mazmunun m&uuml;tevatir hadis ve rivayetlerde de ge&ccedil;mesi şart mıdır, yoksa kat&rsquo;i olan ahbar-ı ahadda bulunması yeterli midir? Keza şu soru: Sayın Fığlalı efendi i&ccedil;in İslam ulemasının akidev&icirc; bir konuda icma etmesi herhangi bir &ouml;nem ve anlam taşımakta mıdır; yoksa o, b&uuml;t&uuml;n islam ulemasının islam akaid ve inan&ccedil;larından saydığı bir akidev&icirc; konuyu inkar etmenin, bireyin imanına hi&ccedil;bir zarar vermeyeceği inancında mıdır?! Bu t&uuml;r sorulra net cevaplar verilmedik&ccedil;e Fığlalı&rsquo;nın &ldquo;imanın esası&rdquo;yla neyikastettiği de a&ccedil;ıklık kazanmayacaktır. Bizce, şia ve s&uuml;nni, b&uuml;t&uuml;n islam uleması tarafından ittifakal kabul edilen ve Kur&rsquo;an&rsquo;da bulunduğu ya da hakkındaki hadislerin m&uuml;tevatir olduğu vurgulanmış olan inan&ccedil;lar İslam akaid ve inan&ccedil;larıdırlar; aksi takdirde yerinden kalkan her m&uuml;teceddidin &ldquo;şu konudaki hadisler m&uuml;evatir değil&rdquo; vb. iddialarla cahil&acirc;ne veya garazkar g&ouml;r&uuml;şler serdediğ kesinleikle islami olan ve imanın esaslarından sayılan bi rkonuyu inkara kalkışması s&ouml;zkonusu olabilecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Bir Hadisi Sahiheyn&rsquo;de Bulunmaması, Ehl-i S&uuml;nnet İtikadlarına G&ouml;re O Hadisin Sahih ve M&uuml;tevatir Olmasına Engel Teşkil Etmez</h3>\n\n<p>\n	Fığlalı efendinin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Sahihayn&rsquo;da hadis bulunmadığı iddiasının da ger&ccedil;ekle alakasız olduğunu daha &ouml;nce belirtmiştik. Bundan sonraki bahsimizde bizzat Sahihan&rsquo;dan aktaracağımız hadisler bu konuda ger&ccedil;eğin olduğu gibi g&ccedil;zler &ouml;n&uuml;ne serilmesine yetecektir zaten. Ancak, asıl bilinmesi gerken nokta, Sahihan&rsquo;da bulunmamış olsaydı bile <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin reddinin yine de m&uuml;mk&uuml;n olamayacağıydı. &Ccedil;&uuml;nk&uuml; ehl-i s&uuml;nnette, bir hadisin sahih ve m&uuml;tevatir olması şartı, Sahihayn&rsquo;da kayıtlı bulunması değildir, nitekim ehl-i s&uuml;nnet ulemasınca kesinlikle sahih veya m&uuml;tevatir kabul edilen nice hadisler vardır ki Sahihan&rsquo;da kayıtlı değildir. Keza bir hadisin Sahihan&rsquo;da kaydedilmemiş olması, Şeyheyn-i Sahihan, yani M&uuml;slim&rsquo;le Buhari nezdinde o hadisin veya varisinin zayıf olduğu gibi bir mana taşımaz. Nitekim ne Buhari&rsquo;nin ne de M&uuml;slim&rsquo;in &ldquo;Sahihan&rsquo;larında b&uuml;t&uuml;n sahih hadisleri biraraya gitirebildikleri &ldquo;veya &ldquo;bu eserlerde kayıtlı b&uuml;&uuml;tn hadislerin sahih, kaytılı olmayan b&uuml;t&uuml;n hadislerinse zayıf olduğu&rdquo; şeklinde bir iddiası yoktur; bilakis, Buhari&rsquo;yle M&uuml;slim&rsquo;in beyanları bunun tam tersi cihettedir; İbni &Ouml;mer, &ldquo;Ulum&rsquo;el Hadis&rdquo; adlı eserinde ş&ouml;yle yazar: &ldquo;Buhari&rsquo;yle M&uuml;slim, b&uuml;t&uuml;n sahih hadisleri Sahihan&rsquo;da kaydetmiş değildir; esasen b&ouml;yle bir hassasiyet de g&ouml;stermemişlerdir&rdquo;. Buhari&rsquo;nin ş&ouml;yle dediği bilinmektedir: &ldquo;Kitabında sahih olandan başka şey yazmadım, ama hadisler pek fazla olduğundan bazı sahih hadisleri bu kitaba almaktan vazge&ccedil;tim&rdquo;. M&uuml;slim&rsquo;in de şu s&ouml;z&uuml; meşhurdur: &ldquo;Benim bildiğim ve bu kitaba (Sahih-i M&uuml;slim&rsquo;e) kaydettiğim herşey sahih değildir, ben sadece her kes tarafından ittifakla kabul edilmiş olan şeyleri bu kitapta topladım.&rdquo; Hafız bin Hacer, &ldquo;Feth&rsquo;ul B&acirc;ri&rdquo;nin muhaddemesinde &ldquo;İsmail&icirc; Buhari&rsquo;den naklen ş&ouml;yle rivayet eder: &ldquo;Ger&ccedil;i bu kitapta sahih olanlar dışında bir hadis yazmadım, ama bu kitaba almadığım sahih hadislerin sayısı, kaydettiklerinden &ccedil;ok daha fazladır.&rdquo;</p>\n\n<p>\n	Nevev&icirc;, Sahih-i M&uuml;slim&rsquo;e yazdığı şerhin &ouml;ns&ouml;z&uuml;nde bazılarının, M&uuml;slim&rsquo;le Buhari&rsquo;yi bazı hadisleri birtakım şartlarla yazma ve aktarma durumunda bıraktıklarından, M&uuml;slim&rsquo;le Buhari&rsquo;nin o hadisleri Sahihan&rsquo;da iktibas edemediklerini yazar ve ş&ouml;yle der. &ldquo;Bu şart koşma ve mecbur bırakma olayında hi&ccedil;bir mantık yoktur aslında. &Ccedil;&uuml;nk&uuml; bu ikisi, b&uuml;t&uuml;n hadisleri biraraya toplayıp kaydetme niyeti taşımıyordu zaten; bilakis, b&uuml;t&uuml;n hadisleri yazmadıklarını ve tıpkı b&uuml;t&uuml;n meseleleri değil, sadece bazı meseleleri derleyerek kaydeden bir fakih gibi, kendileirnin de sadece bazı hadisleri yazıp kaydedebildiklerini bizzat kendileri s&ouml;ylemektedir kitaplarında .&rdquo; (Şeyh Abdulhasan el- İbad, Mecelle....)</p>\n\n<h3>\n	Sahihayn&rsquo;da Hz. Mehdi&rsquo;nin (a.s) Zuhuruyla İlgili Hadisler</h3>\n\n<p>\n	Buhari&rsquo;de Hz. İsa bin Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi babında Ebu Hureyre&rsquo;den rivayetle ş&ouml;yle nakledilir: &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: Meryemoğlu g&ouml;kten size inince ve İmamanız kendinizden biri olduğunda ne yapacaksınız?&rdquo;</p>\n\n<p>\n	M&uuml;slim&rsquo;in sahihde Cabir tarafından Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğu rivayet edilir: Benim grubumdan olanbir takım, hak &uuml;zere savaşacak, m&uuml;cadele edecektir ki, kıyamete değin zafer onlarındır. İsa bin Meryem indiğinde onların emiri &ldquo;gel bize İmam olup, namaz kıldır&rdquo; derler, İsa ise &ldquo;hayrı&rdquo; der, &ldquo;sizden kiminiz kiminize em&icirc;r olacaktır (kendi aranızdan bir size em&icirc;r olur) &ccedil;&uuml;nk&uuml; Allah Teala bu &uuml;mmeti (M&uuml;sl&uuml;manları) aziz kılmıştır.&rdquo;</p>\n\n<p>\n	Sahihan&rsquo;da yazılan bu hdislerde her ne kadar &ldquo;<strong>Mehdi</strong>&rdquo; adı ge&ccedil;miyorsa da, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; sırasında M&uuml;sl&uuml;manların İmamlığını &uuml;stlenecek birinden s&ouml;zedilmektedir. S&uuml;nen, &uuml;snedler ve diğer kaynaklarda bu ve Sahihan&rsquo;da ki diğer hadislerin tefsiri yapılmış ve s&ouml;zkonusu salih insanın adının &ldquo;Muhammed&rdquo; olduğu, Ali bin Ebu Talib&rsquo;in oğlullarından olup &ldquo;<strong>Mehdi</strong>&rdquo; adıyla tanındığı&rdquo; belirtilmiştir. Sahihan dışında başka&ccedil;a diğer kaynaklarada da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında daha bir&ccedil;ok hadis kayıtlıdır ki bunların tamamını bu &ouml;zet bahse sığdırabilmek m&uuml;mk&uuml;n değildir. Burada bunlardan sadece birka&ccedil;ına değinmek ve bazı senetleri belirtmekle yetindik.</p>\n\n<p>\n	Bu husustaki muteber hadislerden biri de Haris bin Ebu &Uuml;same&rsquo;nin M&ucirc;sned&rsquo;inde Cabir&rsquo;den rivayetle, Hz. Resulullah&rsquo;tan -asv- aktardığı şu hadis-i şeriftir: &ldquo;İsa g&ouml;kten indiğinde, onların em&icirc;r&icirc; olan <strong>Mehdi</strong> &ldquo;namazı sen kıldır&rdquo; der, İsa &ldquo;hayrı&rdquo; der, &ldquo;em&icirc;r sizsiniz, Allah Teala bu &uuml;mmeti sizinle şereflendirmiştir.&rdquo;</p>\n\n<p>\n	İbn&rsquo;el Gıym &ldquo;El- Menar&rdquo;da &ldquo;Bu hadisin senetleri m&uuml;kemmeldir&rdquo; der. bizzat bu hadis, Sahih-i M&uuml;slim&rsquo;de ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksadın <strong>Mehdi</strong>&rdquo; olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Şeyh Sadık Hasan &ldquo;El- İz&acirc;e&rdquo; adlı eserinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla ilgili pek &ccedil;ok hadis nakleder ki en sonuncusu, Cabir&rsquo;in hadisidir. Bu hadisi a&ccedil;ıklarken &ldquo;bu hadiste ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksat <strong>Hz. Mehdi</strong>&rsquo;den başkası olamaz, diğer hadisler de bunu net olarak a&ccedil;ıklayıcı niteliktedir&rdquo; der. (bk: Şeyh Abdulhasan El- İb&acirc;d Meelle-i ...)</p>\n\n<p>\n	Bu arada şunu da hemen belirtelim ki İbni Hacer...</p>\n\n<p>\n	Sayın Fığlalı&rsquo;nın marifetleri bunlar eğil sadece; islamda Mehdilik inancı ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; akidesini tezyif edebilmek i&ccedil;in Fığlalı Bey&rsquo;in başvurduğu daha nice y&ouml;ntemler daha var ki, M&uuml;sl&uuml;man camianın daha sonraki benzerlerine rastladığında, meselenin nereden kayanaklandığını koylayca farkedebilmesi i&ccedil;in bu Bizan oyunlarndan birka&ccedil; &ouml;rnek daha aktarmanın faydalı olacağı inancındayız:</p>\n\n<p>\n	5- Zalle Fırkaların Propagandası <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">*</a></p>\n\n<p>\n	Fığlalı, bu mevzulara girerken ikide bir sapık bazı fırkaları g&uuml;ndeme getirmekte ve bunların ger&ccedil;ek y&uuml;zlerini a&ccedil;maksızın, adeta m&uuml;teber ve sahih islami cemaatlermiş&ccedil;esine bunların g&ouml;r&uuml;şlerine sık sık yer verecek propagandalarını yapmaktadır.Mesela Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili 20 sayfalık yazısının 6 sayfasını Kadıy&acirc;n&icirc;lerin g&ouml;r&uuml;şlerine ayırmış ve kadıyanilerle B&acirc;biler gibi sapık grupları isl&acirc;mi tarikatlermiş gibi g&ouml;stermek istemiştir.</p>\n\n<p>\n	Bunun, k&ouml;hnemiş bir propaganda y&ouml;ntemi olduğunu belirtmeye hacet g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	M&uuml;sl&uuml;man okuyucunun islama teslimiyeti ve dinine duyduğu samimiyet, d&uuml;r&uuml;stl&uuml;k ve saflığı k&ouml;t&uuml;ye kullanan Fığlalı, M&uuml;sl&uuml;man okuyucunun pek &ccedil;oğunun bu gibi &ouml;zel ihtisasları gerektiren dallarda arap&ccedil;a, Kur&rsquo;an, hadis, s&uuml;nnet, rical...vb. ilm&icirc; kaynaklara m&uuml;racaatla hakkı batıldan ayrabilme imkanına sahip bulunmadığını ve b&ouml;yle bir ilm&icirc; seviyeye sahip olmadığını bildiğinden tam bir oryantalist gibi davranmaktan &ccedil;ekinmemekte ve zihinleri elinden geldiğince bulundurarak M&uuml;sl&uuml;manların inan&ccedil;larından gevşeklik ve &ccedil;atlaklar yaratmaya &ccedil;alışmaktadır. B&ouml;ylece M&uuml;sl&uuml;manı şaşkınlığa d&uuml;ş&uuml;rerek &ccedil;eşitli g&ouml;r&uuml;ş ve fikirlerin kavşağında kendi d&icirc;n&icirc; inan&ccedil;larını kaybetmesini sağlayacktır; &ccedil;&uuml;nk&uuml; sayın Fığlalı i&ccedil;in, esasen M&uuml;sl&uuml;man okuyucunun, kendi islami inan&ccedil;ları yerine mesel&acirc; Kadıyanilik veya B&acirc;biliği ikame etmesi ve imanının esaslarını kaybetmesi hi&ccedil; mi hi&ccedil; &ouml;nemli değildir!</p>\n\n<p>\n	Ancak, &ldquo;araştırmacı&rdquo;lık (!) iddiasında bulunan şahıs kim olursa olsun &ldquo;mezhepler tarihi a&ccedil;ısından bir bakış&rdquo; gibi kılıflarla bu t&uuml;r sapık g&ouml;r&uuml;şlerin propagandasını yapmanın M&uuml;sl&uuml;man camianın tepki ve nefretini kazanmaktan başka işe yaramayacağı bilinmelidir.</p>\n\n<h2>\n	6- Hakikatlerin &Ouml;rtbas Edilmesi</h2>\n\n<p>\n	Fığlalı; islam tarihinde k&uuml;lt&uuml;r ve hizmetleriyle kadar belirleyici bir rol oynamış bulunan ve halihazırda d&uuml;nya M&uuml;sl&uuml;manlarının 1/4&rsquo;&uuml;n&uuml; oluşturan İmamiye okulunu şianın diğer kolları arasında &ouml;nemsizmiş gibi g&ouml;steren yolunda &ouml;zel bir &ccedil;aba sarfetmekte ve Şia i&ccedil;inde kitapla s&uuml;nnetten ayrılmamış olan İsna aşer İmamlarına bağlı bağlı Caferi mezhebini, tarihte varlığı bile tartışılan ya da k&ouml;kl&uuml; bir akide ve k&uuml;lt&uuml;rel sahiğ bulunmadığı i&ccedil;in zamanla yok olup giden fırkalrdan biri gibi takdim etmeye &ccedil;alışmaktadır okuyucusuna... Nitekim Ehl-i Beyt okulunun hakkaniyetini gizleyebilmek i&ccedil;in bu okulun kendisini gizlemeye &ccedil;alışarak şianın kollarına kendiliğinden kollar ekleyip meseleyi dalandırıp budaklandırmakta ve k&acirc;h Sipaiyye gibi var dahi olmayan fırkalardan bahsedip, k&acirc;h islam&icirc; bir temele dayanmadığından zamanla yok olup giden fırkaları g&uuml;ndeme getirmek suretiyle Ehl-i Beyt okulunun şecere-i tayyibesinin meyvesini gizleyebilmek i&ccedil;in okuyucunun dikkatini s&uuml;rekli başka y&ouml;nlere &ccedil;ekmeye &ccedil;alışmaktadır. Aslında nedeni &ccedil;ok iyi bilinen bir garazk&acirc;rlık &ouml;rneği daha sergileyerek islam mezheplerinin g&ouml;r&uuml;şlerinden bahsederken İmamiyeden &ouml;zellikle bahsetememeye &ccedil;alıştığı da g&ouml;zden ka&ccedil;mıyor bu arada... Mesela Mehdilik konusunda şianın akidelerini ele aldığı 10 sayfaya yakın bir bahsinde Beyabiye ve Bahailik gibi fırkalara &uuml;&ccedil; sayfa ayırırken, İmamiye okuluna bir sayfa ancak ayırabilmiş sayın araştırmacı (!) yazar!</p>\n\n<h2>\n	7- Uyduruk Alimler &Uuml;retme</h2>\n\n<p>\n	Fığlalı&rsquo;nın Mehdiliği inkar yolunda başvurduğu iğren&ccedil; y&ouml;ntemlerden biri de uyduruk alimler &uuml;reterek islama tarihine bu bid&rsquo;ati sokan israiliyat&ccedil;ı seleflerini aratmamasıdır. Ş&ouml;yle diyor sayın Fığlalı:</p>\n\n<p>\n	&ldquo;...Ne var ki, alimler bu hadislerin sıhhati hakkında ş&uuml;pheye d&uuml;şm&uuml;ş olmalarına rağmen bu konuda halka tesir edememişler ve &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; (el-Mehdiyy&rsquo;il Muntazar) veya &ldquo;s&ouml;z verilmiş <strong>Mehdi</strong> (el Mehdiyy&rsquo;il Mev&rsquo;ud ) fikri s&uuml;nni, şii ve diğer mezheplerin muhtelif tabakalarında pek renkli şekilde yaşatılmıştır.&rdquo;</p>\n\n<p>\n	Sahi, Fığlalı efendinin &ldquo;Mehdilik konusunda ş&uuml;phede oldukları&rdquo; nı iddia ettiği bu alimleri kimlerdir acaba?</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulunu ş&uuml;pheli bulan bu alimlerin adı, sanı, yazdıkları bir eser veya belirttikleri bir hadis veya rivayetin kayıtlı olduğu bir tek kaynak olsun g&ouml;stermekte midir sayın Fığlalı?</p>\n\n<p>\n	Hayır.</p>\n\n<p>\n	Fığlalı&rsquo;nın hi&ccedil;bir zaman olumlu cevap veremeyeceği sorulardır bunlar.</p>\n\n<p>\n	But&uuml;r &ldquo;alimler&rdquo; islam tarihinde hi&ccedil; var olmamıştır &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Fığlalı, burada da selefleri olan batılı m&uuml;steşriklerin metodunu izlemekte ve &ccedil;oğu okuyucunun teferruatlı inceleme imkanına sahip olmayışını &ccedil;irkin bir şekilde kullanarak, kendi sapık fikirlerini &ldquo;islam alimlerinin g&ouml;r&uuml;şleri&rdquo;miş&ccedil;esine aktarmaktadır.</p>\n\n<p>\n	İslam alimlerinin <strong>Hz. Mehdi</strong>&rsquo;yle ilgili hadisleri kaynak eserlerinde kaydetmiş olduklarını, o hazretin zuhur ve kıyamını hak bildiklerini ve aynı alimlerin bu hususta ciltler dolusu kitaplar yazıp &ldquo;<strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir ve sahihtir&rdquo; dediklerini bilmemekte midir sayın Fığlalı ger&ccedil;ekten.</p>\n\n<p>\n	Bu soruya da olumsuz cevap verebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bahsimizin başında uzunca bir listesini verdiğimiz alimlerin pek &ccedil;oğunu &ccedil;ok iyi bildiği halde sayın Fığlalı efendi onları pekal&acirc; g&ouml;rmezden gelmekte ve ne fıkıhta, ne usulde, ne de ricalde ileri bir ihtisası olmayan İbni Haldun&rsquo;a mal bulmuş mağribi gibi sarılmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n inan&ccedil; ve tavsiyelerine Kur&rsquo;an ve s&uuml;nnetten senet g&ouml;sterip bu iki aslı kendi beşer&icirc; fikirlerine tercih eden onca ilimi bir &ccedil;ırpıda silip atarak kendi g&ouml;r&uuml;ş&uuml;n&uuml; vahye ve s&uuml;nnete efdal tutan ve ancak işine geldiği zaman &ldquo;islam alimleri de ş&ouml;yle diyor...&rdquo; diyebilme utanmazlığını sergileyen ilk kalem olmadığı gibi, sonuncusu da olmayacaktır bu yazar efendi.</p>\n\n<p>\n	Ancak, ister şia, ister s&uuml;nni olsun bug&uuml;n b&uuml;t&uuml;n M&uuml;sl&uuml;manların isl&acirc;m&icirc; bir uyanış i&ccedil;inde olduğu ve din&icirc; h&uuml;k&uuml;mleri şu veya bu iddiacılardan değil, peygamberlerin varisleri olan ulemadan &ouml;ğrenmeyi tercih ettiği ve M&uuml;sl&uuml;man kitlelerin, ulemanın izinde y&uuml;r&uuml;mekte olduğu bilinmelidir.Fığlalı ve benzerleri, ulemanın b&uuml;t&uuml;n uyarılarına rağmen hatalarını d&uuml;zeltme gibi bir kaygı taşımakta ve kendi fikirlerini Kitaba ve s&uuml;nnete tercih bid&rsquo;atında ısrarlarını s&uuml;rd&uuml;rmektedirler.</p>\n\n<p>\n	İslam uleması b&ouml;ylelerinin ıslahı i&ccedil;in iyiyi emredip k&ouml;t&uuml;den menetme vazifesini ifa etmekteyse de &ldquo;bir topluluk kendisini d&uuml;zeltmedik&ccedil;e Allah onları d&uuml;zeltmeyecek&rdquo;...tir.</p>\n\n<h3>\n	<strong>Hz. Mehdi </strong>(a.s) İnancı; Yahudiler ve Hırıstiyanlar</h3>\n\n<p>\n	Bahsimizin daha &ouml;nceki kısımlarında bazı m&uuml;steşriklerle onlara uyan bazı batı hayranı yenilik&ccedil;i s&ouml;zde M&uuml;sl&uuml;man yazarların Mehdilik inancının yahudilik ve hırıstiyanlıktan islama ge&ccedil;tiği iddiasında bulunduklarını belirtmiştik. İslam &uuml;lkelerinde bu ihanetin dikkatli M&uuml;sl&uuml;manlar tarafından farkedildiğini bilen Fığlalı gibi birtakım &uuml;nvanlı yazarlar da her ne kadar y&uuml;ce islam dinindeki Mehdilik inancını Yahudilikle Hıristiyanlığa yamamaya &ccedil;alışmaktasalar da, bunun &ccedil;irkin bir iftira olduğunun artık anlaşılması nedeniyle doğrudan doğruya değil de, dolaylı yollardan aynı emeli ger&ccedil;ekleştirmeye &ccedil;alışmaktadırlar. T&uuml;rkiye&rsquo;de de bunu en sarih şekilde Fığlalı yapıyor bug&uuml;n. Hırıstiyanlarla Yahudiler arasında Mehdilik değil, &ldquo;İsa Mesih&rdquo; mefhumu tanınmış olduğundan ve diğer taraftan şakiyat&ccedil;ılar &ouml;tedenberi islam dinini bir vahy&icirc; din olarak değil, beşeri bir d&uuml;nya g&ouml;r&uuml;ş&uuml; şeklinde takdim edip bu y&uuml;ce dini Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın şahs&icirc; fikirleriymiş&ccedil;esine g&ouml;sterme yoluna gittiklerinden sadece Mehdilik hususunda değil; tevhidle n&uuml;buvvetten, şeriatin ibadet ve diğer konulardaki h&uuml;k&uuml;mlerine varıncaya kadar islam dininin b&uuml;t&uuml;n boyutlarını ya Yahudilik ve Hıristiyanlığa yamamaya, yada bu y&uuml;ce dini, zaman ve mekanın şartlarının doğurduğu bir netice şeklinde değerlendirmeye gayret g&ouml;steregelmişlerdir.</p>\n\n<p>\n	&nbsp;Ne var ki y&uuml;ce islam Peygamberinin Allah&rsquo;ın el&ccedil;isi olduğu ve Kur&rsquo;an&rsquo;ın, haşa, onun kendi fikirleri değil, Allah Teal&acirc; tarafından ona vahyedilmiş il&acirc;h&icirc; emirler olduğu hakikatine iman etmiş bir M&uuml;sl&uuml;man g&ouml;z&uuml;yle bu meseleye bakacak olursak şunu s&ouml;ylememiz gerekir: Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a belirtildiği &uuml;zere Hz. İsa ve Hz. Musa <em>aleyhum&#39;us-sel&acirc;m</em>, Allah Teal&acirc; tarafından g&ouml;nderilmiş hak peygamberler olup İncil ve Tevrat&rsquo;la gelmiş ve insanları eşi ve ortağı olmayan Allah&rsquo;a, kendi peygamberliklerine, kıyamete, cennet ve cehennemin hak olduğuna ve diğer gayb&icirc; hususlara imanda bulunmaya davet etmiş ve bu c&uuml;mleden olmak &uuml;zere y&uuml;ce islam peygamberi Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın kendilerinden sonra zuhur edip peygamberlikle geleceğini de yine kendi &uuml;mmetlerine bildirmişlerdir. Binaenaleyh, aynı ilahi menb&acirc;dan kaynaklanması ve aynı ilahi hedefleri g&ouml;zetiyor bulunması cihetiyle bu &uuml;&ccedil; ilahi dinin bir&ccedil;ok ortak ve benzer y&ouml;nler taşıyor olması gayet tabii olduğu gibi, zaruridir de. Nitekim olaya ş&ouml;yle bir g&ouml;z atılacak olursa Allah&rsquo;a iman, ahirete, kıyamete ve peygamberlerin hakkaniyetine inanma ve Kur&rsquo;an, İncil ve Tevrat&rsquo;ta isimleri ge&ccedil;en hak peygamberlere iman etme gibi bir&ccedil;ok m&uuml;şterekler taşıdığı kolayca g&ouml;r&uuml;l&uuml;r. Her &uuml;&ccedil; dinin mensupları, yekdiğerinden etkilenmeden ve sadece kendi kitaplarının emir ve beyanları gereği bu hakikatlere inanır ve bunları gayet iyi bilirler.bu nedenledir ki Mehdilik gibi &ouml;nemli bir gayb&icirc; haberin, Kur&rsquo;an&rsquo;da olduğu gibi, diğer sem&acirc;v&icirc; dinlerin kitaplarında da belirtilmiş bulunması gayet tabiidir aslında; nitekim a&ccedil;ıklamasına daha &ouml;nce de değindiğimiz gibi, Kur&rsquo;an-ı Kerim&rsquo;de de buna işaretle ş&ouml;yle buyrulmaktadır:( 65,4. satır)</p>\n\n<p>\n	Ne var ki islam diniyle Hırıstiyanlık ve Yahudilik dinleri arasında bug&uuml;n &ccedil;ok &ouml;nemli bir fark vardır ki, o da, bu iki dinin kitabının tahrife uğranması, son kitap olan Kur&rsquo;an&rsquo;ın ise her nevi tahrif ve bozulmadan korunmuş olmasıdır. Aynı şekilde, islam peygamberine ait nice hadislerin tevat&uuml;r veya muhtelif g&uuml;&ccedil;l&uuml; karineler vasıtasıyla o hazrete ait s&ouml;zler olduğunu ispatlamak kabildir bug&uuml;n.Oysa Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a nazil olmuş bulunan ve Allah&rsquo;ın vahyi olan Tevrat&rsquo;la İncil&rsquo;in aslı bug&uuml;n mevcut değildir ve maalesef yine bu dinlerin mensupları tarafından tahrife uğramış bulunmaktadır. Nitekim bug&uuml;n Tevrat&rsquo;la İncil&rsquo;de; semavi bir kitabın vah&icirc; muhtevasıyla asla bağdaşmayan ve hi&ccedil;bir senediyet de taşımayan bozulma ve tahriflere sık sık rastlanabilmektedir. Binaenaleyh bug&uuml;nk&uuml; Tevrat ve İncil&rsquo;deki metinlerin hangisinin ger&ccedil;ek ilahi vahy ve hangisinin sonradan uydurma ve tahrif olduğu konusunda başvurulabilecek yegane g&uuml;venilir kaynak, Kur&rsquo;an-ı Kerim&rsquo;le kat&rsquo;i s&uuml;nnetten ibarettir. Bu nedenle, Kur&rsquo;an-ı Kerim&rsquo;deki bir mevzuya aynen veya az bir farkla Tevrat ve İncil&rsquo;de de rastlanılması halinde bir M&uuml;sl&uuml;man i&ccedil;in bunun anlamı; o metnin ilahi vahy olup her &uuml;&ccedil; peygamber tarafından tebliğ edildiği ve insanların kaderi &uuml;zerindeki etki ve &ouml;nemi nedeniyle ilahi peygamberlerin m&uuml;şterek tebliğ ekseninde yer aldığıdır. Daha &ouml;nce de belirttiğimiz &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayet ve hadisler de, Kur&rsquo;an ve kat&rsquo;i s&uuml;nnetle sabit olup bu konudaki hadisler &ccedil;eşitli islam mezhepleri nezdinde m&uuml;tevatir ve sahihtirler ve bunlara iman da, y&uuml;ce islam dininin zaruri şartlarından ve elzem inan&ccedil;larından sayılır.</p>\n\n<h3>\n	Mehdiliği İnkar Hadisesinin Diğer Nedenleri</h3>\n\n<p>\n	M&uuml;steşrikler ve doğu beldelerindeki yerli taklit&ccedil;ilerden başka, Mehdilik inancını inkar etme şeklinde tezah&uuml;r eden bu yeni bidatın iki nedeni daha var ki bunları kısaca:</p>\n\n<p>\n	1- Ehl-i Beyt-i Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın mutahhar yolu ve s&uuml;nnet-i nebeviyyeye teslimiyet olan Şia mektebini sindirmeye y&ouml;nelik siyasi emeller.&rdquo;</p>\n\n<p>\n	2- İman zaafı ve &ccedil;ağdaş entellekt&uuml;el hastalıkların başında gelen &ldquo;gayba iman edememe ve bu hususta Allah Teal&acirc;&rsquo;ya karşı tam bir teslimiyet g&ouml;stermeme&rdquo; bedbahtlığı.&rdquo;şeklinde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r. Bahsimizi daha fazla genişletmemek i&ccedil;in bu iki fakt&ouml;r &uuml;zerindeki incelememizi bir başka fırsata tevdi ediyoruz.</p>\n\n<h3>\n	&Ccedil;eşitli Şartlar Altında Hz. Mehdi<strong> (a.s)</strong>&rsquo;a İmanma Olayı</h3>\n\n<p>\n	Daha &ouml;nce de vurguladığımız gibi islam &uuml;lkelrindeki kimi yazarlar, şarkiyat&ccedil;ı oryantalistleri taklit ederek <strong>Mehdi</strong> inancının, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının arzu ve emellerinin ger&ccedil;ekleşmesi yolunda bir temenni olduğu tahrifatına destek vermiş ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının zalim halifelerin zul&uuml;m ve baskısı altında bulundukları ve bu durumu değiştirebilmek i&ccedil;in ellerinden de hi&ccedil;bir şey gelmediğinden, &uuml;mitsizliğe kapılmamak ve morallerini yitirmemek amacıyla b&ouml;yle bir temenniyle teselli bulduklarını iddia etmişlerdir ki, g&uuml;n&uuml;m&uuml;zde bu tahrifatın belirgin isimlerinden biri, isminin &ouml;n&uuml;ne &ccedil;eşitli &uuml;nvanlar da eklemiş bulunan sayın Fığlalı efendidir.</p>\n\n<p>\n	Halbuki, Mehdilik inancı sadece Ehl-i Beyt taraftarlarına, sadece Şiaya veya sadece S&uuml;nniye mahsus bir inan&ccedil; olmayıp b&uuml;t&uuml;n M&uuml;sl&uuml;manların ortak akidesi ve en g&uuml;&ccedil;l&uuml; inan&ccedil;larındandır. Nitekim ister egemen g&uuml;&ccedil;lerin yanında yer alıp onları destekleyenler, ister Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;nın hakkani-yetini savunup onların iktidarda olması gerektiğine inanarak bu y&uuml;zden &ccedil;eşitli baskı ve zul&uuml;mlere muhatap olanlar hi&ccedil;bir zaman Mehdilik inancını inkar veya tekelleştirme yoluna gitmemiş, her iki akım da bu islam&icirc; inancı kabul ettiklerini daima a&ccedil;ıklamış, bildirmişlerdir. Kaldı ki Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarları ve Şia, tarih boyunca her zaman ve aralıksız olarak egemen g&uuml;&ccedil;lerin baskısı altında bulunmuş değildirler; bilakis, Safeviler d&ouml;neminde olduğu gibi onlar da kimi zaman iktidar olmuş ve h&uuml;kumeti ellerinde bulundurmuşlardır, ama yine de Mehdilik inancı onlarda da zerrece zaafa uğramamış, bu inan&ccedil;ta gevşeme-mişlerdir. Hatta sonu&ccedil; bunun tam tersi olmuş ve şia uleması bu d&ouml;nemde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili değerler eserler yazabilme fırsatına kavuşmuştur. B&uuml;t&uuml;n bunlar bir tarafa, esasen bu t&uuml;r iddia ve yorumlar temelinden batıldır aslında; &ccedil;&uuml;nk&uuml; bu durumda Allah&rsquo;a, ahirete, hesap g&uuml;n&uuml;ne, cennet ve cehenneme inanmanın da sosyal ve siyasi zorluklar ve &ccedil;etin şartların bir &uuml;r&uuml;n&uuml; olduğunu s&ouml;ylemek gerekecektir, zira bu inan&ccedil;lar i&ccedil;in de aynı yorumu yapmak ve &ldquo;fakir ve zul&uuml;m altındaki insanlar haklarını elde edemedikleri ve g&uuml;&ccedil;l&uuml; zalimlerden haklarını alamadıkları i&ccedil;in kendilerine teselli ve moral vermek amacıyla bu inan&ccedil;ları zihinlerinde kurup hayal etmiş ve zalim zenginlerin cehenneme, mazlum fakirlerle yoksulların ise cennete girmesini sağlayacak bir tanrıya inanma ihtiyacı hissetmişlerdir&rdquo; demek m&uuml;mk&uuml;nd&uuml;r. Nitekim bazı batılı felsefeciler aynı batıl yorumdan hareketle b&ouml;yle akımlar bile oluşturmuşlardır. Oysa ki insan topluluklarında Allah&rsquo;a ve gayba iman olayının, Allah&rsquo;ın g&ouml;nderdiği peygamberlerin tebliğleri neticesinde k&ouml;kleşip ger&ccedil;ekleştiği ve onların g&ouml;sterdiği mucizelerle pekişip g&uuml;&ccedil;lendiği herkes&ccedil;e bilinmektedir bug&uuml;n.</p>\n\n<p>\n	Evet; Allah Teala gaflete kapılan ve kibirlenen insanları kendisine getirmek ve Y&uuml;ce Yaratıcılarının sonsuz g&uuml;&ccedil; ve kudretine iman edip isyan ve tuğyandan vazge&ccedil;melerini sağlamak i&ccedil;in kimi zaman onları zor şartlar altına sokmaktadır; Kur&rsquo;an-ı Kerim&rsquo;de de buyrulduğu &uuml;zere: &ldquo;(arap&ccedil;a s:66, sondan 4. satır) Binaenaleyh zor şartlar, Allah&rsquo;a ve gayba iman gibi, peygamberlerin davetinin temelini teşkil eden hakikatlara inanma yolunda uygun bir ortamdır sadece. Nitekim Allah Teala da peygamberlerini a&ccedil;ık deliller, burhanlar ve mucizelerle g&ouml;nderdiği zaman, halkın inanmasını kolaylaştırmak i&ccedil;in bizzat bu t&uuml;r ortamlar yaratmaktadır. <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayı da bunun gibidir; Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> efendimiz Kur&rsquo;an ayetleri ışığında hakikati tebliğ edip &ldquo;yery&uuml;z&uuml; zul&uuml;m ve k&ouml;t&uuml;lekle dolunca, onu adalet ve doğrulukla dolduracak bir <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdelemiş bulunmaktadır ki insanların sosyal ve siyasi a&ccedil;ıdan &ccedil;etin şartlarda bulundukları d&ouml;nemlerde bu inanca daha fazla sarılmaları ve o hazretin zuhurunu daha bir iştiyak ve vecdle beklemeleri gayet doğal bir hadisedir.Ama ister zor, ister rahat şartlarda olsun; insanların <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmalarının nedeni bu şartlar değil, bizzat Kur&rsquo;an ve Allah&rsquo;ın Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından yapılan il&acirc;hi tebliğ ve bildirilen sağlam haberdir; şartlar ve mekanların rol&uuml; ise ancak bu habere duyulan inan&ccedil; ve o hazrete beslenen ilgiyi tahrik edip pekiştirmekten ibarettir.Nitekim ge&ccedil;miş &uuml;mmetlerin Allah Teal&acirc;&rsquo;ya ve gayba imanlarının nedeni de şu veya bu şartlar değil, peygamberlerin tebliğleri ve ulaştırdıkları mesaj, verdikleri haber ve g&ouml;sterdikleri mucizelerdir.</p>\n\n<p>\n	Buraya kadar yapılan incelemeyi &ouml;zetlemek istersek şu noktalar ortaya &ccedil;ıkar:</p>\n\n<p>\n	İslam inan&ccedil;ları arasında en belirgin ve en tanınmış olanlarından biri de <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a zuhuru ve kıyamı inancıdır. Kitap ve s&uuml;nnette belirtilmiş ve alametleri b&uuml;t&uuml;n teferruatlarıyla bildirilmiş olan bu muazzam hakikat b&uuml;t&uuml;n islam mezheplerinin ulemasınca ittifak olunan nadir konulardan olup, islam d&uuml;şmanları ve d&uuml;nya istikbarı i&ccedil;in korkulu bir r&uuml;ya sayıldığından &ouml;tedenberi yozlaştırılmaya &ccedil;alışılmış; bilhassa yakın &ccedil;ağlarda, g&uuml;n&uuml;m&uuml;zdeki canlı &ouml;rneklerinden de anlaşılacağı &uuml;zere şarkiyat&ccedil;ılar olarak bilinen Avrupalı doğu uzmanları olan oryantalistler tarafından inkarına kalkışılmış ve bu batılı entellekt&uuml;ellerin islam &uuml;lkelerindeki taklit&ccedil;ileri tarafından M&uuml;sl&uuml;man-ların zihni bulandırılarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ger&ccedil;eği etrafında ş&uuml;pheler oluşturulmak istenmiştir ki bu meşum girişimler g&uuml;n&uuml;m&uuml;zde daha bir yoğunluk kazanmış durumdadır.</p>\n\n<p>\n	Bu konunun devamında İmamiye mektebi a&ccedil;ısından Mehdilik olayını inceleyecek ve bu a&ccedil;ıdan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliği ve gaybetin felsefesini ele alacağız inşaallah.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bakara, 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Saf, 6.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - İsr&acirc;, 4-5.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Rum 1-3.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Fadlullah b. Ruzbehan-i Hunci-i İsfehani (&ouml;: 927 Hicri) gibi ki, &ccedil;ok mutaassıp bir s&uuml;nni olmasına rağmen &ldquo;Vesilet-ul Hadim ile-l Mahdum&rdquo; adlı kitabında beklenen Mehdi&rsquo;nin, Muhammed b. Hasan-ul Askeri olduğunu itifar ediyor. Daha fazla a&ccedil;ıklama i&ccedil;in Resul Caferiyan tarafından tadvin edilen bu kitabın mukaddimesinin &ldquo;Oniki İmam S&uuml;nnilerinin ortaya &ccedil;ıkma zemineleri&rdquo; faslına m&uuml;racaat edilebilir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Enbiya/105-106.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Yukarıdaki c&uuml;mleler, 1878 miladisinde Londra&rsquo;da mukaddes kitapları yabancı dillere &ccedil;evirme heyeti tarafından Fars&ccedil;aya &ccedil;evrilen Tevrat&rsquo;tan aldık.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Mecma-ul Beyan tefsiri, Saff suresinin 9. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Tefsir-i Burhan, c.2, s.121.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Mecma-ul Beyan, Tevbe suresinin 33. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">*</a> Bu isimlerden bazıları, aynı zamanda Hz. Resulullah&rsquo;ın da (s.a.a) sahabesidir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a> - Muttaki Hindi, &ldquo;el-Burhan fi Alamet-i Mehdiyyi Ahir-iz Zaman&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[14]</a> - Ae.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[15]</a> - el-Elban&icirc; Havl-el Mehdi: 644. -Temedd&uuml;n-&uuml;l İslam&icirc; dergisinin yayınladığı bir makaledir- Dimeşk, yıl: 22 Zilkaade / 1271 hicri.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a> - İbn-i Hacer-i Meysemi, &ldquo;Sevaik-ul Muhrika, s.165, dipnot:1.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a> - Sıddık Gumari, İbraz-ul Vehm-il Meknun min Kelam-i İbn-il Haldun.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a> - Difa-un anil K&acirc;fi&rsquo;den naklen, c.1, s.221.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[19]</a> - Sebki, Tabakat-uş Şafiiyye, c.4, s.188. Dr. Takiyyuddin en Nedv&icirc;. İlm-i Rical-il Hadis&rsquo;ten naklen, s.125.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[20]</a>- Mak&acirc;til-ut Talibiyn, s: 193</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[21]</a> - Dairet-ul Maarif-il İslamiyye, 2, 562 (arap&ccedil;a terc&uuml;mesinden)</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[22]</a> - Dairet-ul Maarif-il İslamiyye, c.6, s.1-2.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[23]</a> - Dairet-ul Maarif-il İslamiyye, 6, 276 (arap&ccedil;asından).</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[24]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.277.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[25]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.282.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[26]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.562.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[27]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.564.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[28]</a> - Dairet-ul Maarif-il İslamiyye, c.3, s.694.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[29]</a>- el-Akide Veşşeri&acirc;t-i fi İslam: Godizhıeır, fars&ccedil;a. terc: M. Yusuf Musev&icirc;, Ali Hasan Abudlkadir, Abdulaziz Abdulhak, 1959 2. baskı, Mısır: Dar&rsquo;ul kitab&rsquo;ul Hadisiye ve: Bağdad, Mektebet-ul Musenn&acirc;, s: 83.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[30]</a> - Said Eyyub&rsquo;un &ldquo;Akidet-ul Mesih-id Deccal&rdquo; adlı kitabından, s.361 naklen.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[31]</a>- Bkz: &Ccedil;ağımızda Hik&acirc;di İslam Mezhepleri, s: 266, 288</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[32]</a> - Bu arada yeri gelmişken ric&rsquo;atin fer&rsquo;i, Mehdilik inancınınsa Şi&acirc;&rsquo;nın vazge&ccedil;ilmez asl&icirc; akidelerinden olduğunu ve ric&rsquo;atin tezyifiyle Mehdiliğin tezyifi sonucuna gidilmeyeceğini de hemen belirtelim. Kaldı ki ric&rsquo;at inancı hakkında Kur&rsquo;an&rsquo;da, muteber Şi&acirc; ve Ehl-i S&uuml;nnet kaynaklarında yeterlice delil vardır.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[33]</a> - Ahmet b. Muhammed b. Es-Sıddık el-Gemari İbraz-ul Vehm min Kelam İbn-i Haldun.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[34]</a> - Cezeri Dimeşki Şafii Esm-el Menakib, s.165-168.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">*</a> - T&uuml;rk&ccedil;ede yanlış telaffuzla &ldquo;dalle&rdquo; denilen &ldquo;sapmış fırka&rdquo;lar. Dalalet (-zelalet) ten t&uuml;remiştir.</p>\n	</div>\n</div>','İmam Mehdi (a.s) Hakkında Müslümanların ittifakı','','inherit','closed','closed','','2581-revision-v1','','','2020-05-08 13:07:34','2020-05-08 10:07:34','',2581,'http://islamex.com/?p=2597',0,'revision','',0),(2598,1,'2020-05-08 13:07:35','2020-05-08 10:07:35','<h1>\n	&nbsp;</h1>\n\n<p>\n	<strong>Mehdi</strong>lik konusunun &uuml;zerinde &ouml;nemle durulması gereken y&ouml;nlerinden biri, bu inancın, elimize ulaşan hadislerde nasıl beyan edilmiş olduğudur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da genel hatlarıyla ge&ccedil;en bu İslam&icirc; inancın asıl kaynağı, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın hadisleri ile onun p&acirc;k Ehl-i Beyt&rsquo;inin s&ouml;zleridir.</p>\n\n<p>\n	Bu y&uuml;zden, bu inancın temellerini sahih bir şekilde incelemek i&ccedil;in M&uuml;sl&uuml;manlar arasındaki sahih hadis kitaplarına başvurmamız gerekir.</p>\n\n<p>\n	Biz şuna inanıyoruz ki, hadisler &uuml;zerinde taassupsuz ve derin bir araştırma, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının, İslam&rsquo;ın temel inan&ccedil;larından biri olduğunu ve her M&uuml;sl&uuml;manın dinini ve imanını kemale ulaştırmak i&ccedil;in buna inanmak zorunda olduğunu ortaya koyar.</p>\n\n<p>\n	Biz bu makalede, Resulullah&rsquo;ın hadisleri ve pak Ehl-i Beyt&rsquo;inin s&ouml;zleri ışığında <strong>Mehdi</strong> inancını a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h2>\n	İmamet Hakkında Bir &Ouml;ns&ouml;z</h2>\n\n<p>\n	Sakaleyn hadisine g&ouml;re Peygamber&rsquo;in Ehl-i Beyt&rsquo;i, &uuml;mmete delil ve h&uuml;ccet olma a&ccedil;ısından Kur&rsquo;an ile eş değerdedir. Bu hadise g&ouml;re Kur&rsquo;an ve Ehl-i Beyt, Peygamber&rsquo;in geride bıraktığı, kıyamete kadar &uuml;mmete yol g&ouml;sterecek ve asla birbirinden ayrılmayacak iki değerli emanet ve h&uuml;ccetir. İlerideki b&ouml;l&uuml;mlerde Şia kaynaklarından nakledeceğimiz hadislere g&ouml;re yery&uuml;z&uuml; asla h&uuml;ccetsiz kalmaz, eğer iki kişi kalsa, birisi mutlaka h&uuml;ccet olur.</p>\n\n<p>\n	Kaldı ki, Sakaleyn hadisi iki fırka (Şia ve S&uuml;nni) arasında da m&uuml;tevatirdir ve her ikisi de bu hadisi rivayet etmişlerdir. Bazı hadis ravilerine g&ouml;re Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bu hadisi d&ouml;rt yerde buyurduğu a&ccedil;ık&ccedil;a nakledilmiştir.</p>\n\n<p>\n	Arefe g&uuml;n&uuml; devesinin &uuml;zerinde, Hif mescidinde, Veda haccında Gadir Hum hutbesinde, vefat g&uuml;n&uuml; minberde okuduğu hutbelerinde:</p>\n\n<p>\n	Biz &ouml;nce bu hadisi nakledecek sonra Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten bu hadisi nakleden sahabileri ve bunu nakleden Ehl-i S&uuml;nnet kitaplarını zikredeceğiz:</p>\n\n<p>\n	&nbsp;Sahih-i Tirmizi, c. 13, s. 200</p>\n\n<p>\n	Zeyd bin Erkam naklediyor ki; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz size &ouml;yle bir şey bırakıyorum ki eğer ona sarılırsanız benden sonra asla sapmazsınız. Birisi diğerinden daha y&uuml;cedir. Allah&rsquo;ın kitabı g&ouml;kten yery&uuml;z&uuml;ne uzanan bir iptir. Ve itretim Ehl-i Beyt&rsquo;im. O ikisi, havuzun başında bana ulaşıncaya dek asla birbirlerinden ayrılmazlar. Benden sonra o ikisine karşı nasıl davranacağınıza dikkat edin.&rdquo;</p>\n\n<p>\n	Bu hadis bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında Huzeyfe&rsquo;den nakledilmiştir. &Ouml;rneğin: &ldquo;<em>Tarih-i Bağdat</em>&rdquo; c. 8, s. 442. Bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında da Zeyd bin Sabit&rsquo;ten nakledilmiştir. &Ouml;rneğin: &ldquo;İhya-ul Meyt&rdquo; s. 116; &ldquo;<em>S&uuml;nen-i Daremi</em>&rdquo; c. 2 s. 431; &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 7, s. 122 ve 123; &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 164; &ldquo;<em>M&uuml;stedrek-i Hakim</em>&rdquo; c. 3, s. 148 ve 109; &ldquo;<em>Menakıb-ı Ahmed bin Hanbel</em>&rdquo;; &ldquo;<em>Mucem-i Kebir-i Taberan&icirc;</em>&rdquo; s. 137 (el yazması); &ldquo;<em>S&uuml;nen-i Beyhaki</em>&rdquo; c. 10, s. 113 ve 148 (el yazması); &ldquo;<em>Menakıb-ı İbn-i Meğazili</em>&rdquo; ve &ldquo;<em>el-Cem&rsquo;u Beyn-es Sahiheyn</em>&rdquo; (el yazması).</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında İmamların ve Halifelerin On İki Kişi Olduğuna Dair Peygamber&rsquo;in Hadisleri</h3>\n\n<p>\n	Biz bu konuyla ilgili hadisleri S&uuml;nnilerin en muteber kitaplarından zikredeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Buhari, &ldquo;<em>Tarih-ul Kebir</em>&rdquo; c. l, s. 446; Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 5, s. 92; Ebu Av&acirc;ne &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 4, s. 396; Ebu Nuaym &ldquo;<em>Hilyet-ul Evliya</em>&rdquo; c. 4, s. 323; İbn-i Kesir, &ldquo;<em>el-Bidayet-u ve&rsquo;n Nihaye</em>&rdquo; c. 6, s. 248; Taber&acirc;n&icirc;, &ldquo;<em>Mu&rsquo;cem-ul Kebir</em>&rdquo; s. 94 ve Men&acirc;v&icirc;, &ldquo;<em>Kunuz-ul Hakayık</em>&rdquo; s. 208&rsquo;de ş&ouml;yle naklediyor:</p>\n\n<p>\n	<strong>Resulullah </strong><strong><em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Benden sonra oniki halife gelecektir.&rdquo; </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo; c. 5, s. 87 ve 88:</p>\n\n<p>\n	Resulullah ved&acirc; haccında ş&ouml;yle buyurdu: &ldquo; Oniki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir .&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Taber&acirc;ni &ldquo;<em>Mucem-i Keb&icirc;r</em>&rdquo; s. 94:</p>\n\n<p>\n	C&acirc;bir bin Semure ş&ouml;yle dedi: Babamla birlikte Peygamberin yanında idim. Buyurdu ki: &ldquo;Bu &uuml;mmetin oniki hakimi olacak ki başkalarının onları yalnız bırakmaları onlara zarar vermeyecektir.&rdquo; Sonra Resulullah yavaş&ccedil;a bir şeyler s&ouml;yledi ama ben duymadım. Babama:&rdquo;Resulullah ne s&ouml;yledi?&rdquo; diye sordum. Dedi ki: Ş&ouml;yle buyurdu: &ldquo;Hepsi Kureyş&rsquo;tendir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Hasek&acirc;n&icirc; &ldquo;<em>Şevahid-ut Tenzil</em>&rdquo; (Beyrut bas.) c. 1, s. 455: Ata&rsquo;dan; İbn-i Abbas, &ldquo;M&uuml;&rsquo;min olan birisi ile....&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayeti hakkında dedi ki: Bu ayet Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında nazil olmuştur. Yani Ali Allah&rsquo;ın birliğini tasdik etmiştir. &ldquo;fasık olan bir olur mu?&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayeti Velid bin Ukbe bin Ebu Muit hakkında nazil olmuştur. &ldquo;Ayrıca Onlardan &ouml;yle İmamlar karar kıldık ki bizim emrimizle hidayet ederler.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> ayeti hakkında da ş&ouml;yle dedi: &ldquo;Y&uuml;ce Allah, Mus&acirc; ile H&acirc;run&rsquo;un vefatından sonra Harun&rsquo;un evlatlarından yedi kişiyi Beni İsr&acirc;il i&ccedil;in İmam karar kıldı. Aynı şekilde Ali&rsquo;nin evlatlarından yedi tanesini İmam karar kıldı. Sonra Harun&rsquo;un yedi evladından başka beş tanesini daha se&ccedil;erek, onları tam oniki nakip olarak karar kıldı.&rdquo;</p>\n\n<h2>\n	Peygamberimiz İmamların Adını A&ccedil;ık&ccedil;a Buyuruyor</h2>\n\n<p>\n	1- <em>Feraid-us Simtayn,</em> c. 2, s. 313:</p>\n\n<p>\n	Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ben peygamberlerin efendisiyim ve Ali bin Ebu Talib vasilerin efendisidir. Benden sonraki vasilerim oniki tanedir. İlki Ali Bin Ebu Talib&rsquo;dir, sonuncusu ise <strong>Mehdi</strong>&rsquo;dir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Feraid-us Simtayn,</em> c. 2, s. 312:</p>\n\n<p>\n	Senetle Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu halifelerim, vasilerim ve Allah&rsquo;ın benden sonraki halka h&uuml;ccetleri oniki tanedir. İlki kardeşim, sonuncusu ise evladımdır. Dediler ki: &ldquo;Ey Resulullah, kardeşin kimdir?&rdquo; Buyurdu ki: &ldquo;Ali bin Ebu Talib&rsquo;dir.&rdquo; Dediler ki: &ldquo;Evladın kimdir?&rdquo; Buyurdu ki: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong>&rsquo;dir. Beni hak &uuml;zerine m&uuml;jdeleyici olarak g&ouml;nderene andolsun ki, eğer yery&uuml;z&uuml;n&uuml;n &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi Allah, o g&uuml;n&uuml; o kadar uzatacak ki sonunda oğlum <strong>Mehdi</strong> zuhur edecektir. Allah&rsquo;ın ruhu İsa bin Meryem g&ouml;kten inecek ve onun arkasında namaz kılacak. Yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak ve saltanatı doğuya ve batıya ulaşacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Yenabi-ul Mevedde,</em> c. 3, s. 160:</p>\n\n<p>\n	Resulullah&rsquo;ın &ccedil;obanı Ebu S&uuml;leyman&rsquo;dan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki ş&ouml;yle buyuruyordu: &ldquo;Mira&ccedil; gecesi g&ouml;ğe y&uuml;kseldiğimde, y&uuml;ce Rabbim bana ş&ouml;yle buyurdu: &ldquo;Peygamber, Rabbinden kendisine nazil olanlara iman etti.&rdquo; Dedim ki: &ldquo;M&uuml;&rsquo;minler de.&rdquo; Buyurdu ki: &ldquo;Doğru s&ouml;yledin. Ey Muhammed! Ben yery&uuml;z&uuml; ehline ş&ouml;yle bir baktım ve i&ccedil;lerinde seni se&ccedil;tim. Sonra kendi isimlerimden birinden senin i&ccedil;in bir isim se&ccedil;tim. Benim zikrolunduğum her yerde sen de benimle zikrolundun. Ben Mahmud&rsquo;um, sen de Muhammed&rsquo;sin. Sonra bir daha baktım ve onların i&ccedil;inden Ali&rsquo;yi se&ccedil;tim. Onu kendi adımla adlandırdım. Ey Muhammed! Seni, Ali&rsquo;yi, Fatıma&rsquo;yı, Hasan&rsquo;ı ve H&uuml;seyin&rsquo;i ve H&uuml;seyin&rsquo;in evlatlarından olan İmamları kendi nurumdan yarattım, ve sizlerin velayetinizi g&ouml;klerin ve yerin ehline sundum. Kim onu kabullenirse benim yanımda m&uuml;&rsquo;mindir, ve her kim karşı &ccedil;ıkarsa benim yanımda kafirdir.</p>\n\n<p>\n	Ey Muhammed! Eğer kullarımdan bir kul nefesi kesilinceye ve derisi kemiğe yapışıncaya kadar bana ibadet etse dahi, eğer sizin velayetinize karşı &ccedil;ıkarsa onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin? Dedim ki: &ldquo;Evet ey Rabbim!&rdquo; Bana buyurdu ki: &ldquo;Arşın sağ tarafına bak&rdquo; Bakınca Ali, Fatıma, Hasan, H&uuml;seyin, Ali bin H&uuml;seyin, Muham-med bin Ali, Cafer bin Muhammed, Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muhammed, Hasan bin Ali ve Muhammed <strong>Mehdi</strong> bin Hasan&rsquo;ı g&ouml;rd&uuml;m. O, onların i&ccedil;inde inci gibi parlayan yıldız gibiydi. Buyurdu ki: &ldquo;Ey Muhammed! Onlar benim kullarıma olan h&uuml;ccetlerimdir. Onlar senin vasilerindir. Onlardan <strong>Mehdi</strong>, senin evlatlarından &ouml;ld&uuml;r&uuml;lenlerin kanının intikamını alacak. İzzetime ve celalime andolsun ki o, d&uuml;şmanlarımdan intikam alacak ve dostlarımı sevindirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Harezmi</em> <em>Maktel-&uuml;l H&uuml;seyin-i</em> s. 94:</p>\n\n<p>\n	İshak bin Haris ve Said bin Beşir naklederler ki; Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle dedi: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Ben havuzun başında size ulaşacağım ve Ali, sen su dağıtacaksın, Hasan havuzu koruyacak, H&uuml;seyin emredecek, Ali bin H&uuml;seyin doldurulması i&ccedil;in kaseleri sunacak, Muhammed bin Ali dağıtacak, Cafer bin Muhammed (halkı cennete) sevkedecek, Musa bin Cafer bizi sevenleri ve bize buğzedenleri sayacak ve m&uuml;nafıkları zelil kılacak, Ali bin Musa m&uuml;&rsquo;minleri zinetlendirecek, Muhammed bin Ali cennet ehlini derecelerine ulaştıracak, Ali bin Muhammed Şiileri i&ccedil;in g&ouml;r&uuml;c&uuml; gidecek ve onları hurilerle evlendirecek, Hasan bin Ali cennet ehline meşale olacak, <strong>Mehdi</strong> ise kıyamette onlara şefaat edecek. Allah sadece istediğine ve razı olduğuna izin verecektir.&rdquo;</p>\n\n<p>\n	Bu hadis aynen &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, c. 2, s. 321&rsquo;de de ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Yenabi-ul Mevvedde,</em> s. 445</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Her kim kurtuluş gemisine binmek, sağlam kulpa sarılmak ve Allah&rsquo;ın sağlam ipinden tutmak isterse, Ali&rsquo;yi sevmeli, onun d&uuml;şmanına d&uuml;şman olmalı ve onun evlatlarından olan hidayet İmamlarını imam edinmelidir.</p>\n\n<p>\n	Ş&uuml;phesiz onlar benim halifelerim, vasilerim ve benden sonra Allah&rsquo;ın halka h&uuml;ccetleridirler. Onlar, &uuml;mmetimin efendileri ve takvalı olanları sevkedenlerdir. Onların hizbi benim hizbim, benim hizbim ise Allah&rsquo;ın hizbidir. Onların d&uuml;şmanlarının hizbi ise şeytanın hizbidir.</p>\n\n<p>\n	Ve 446. sayfasında diyor ki:</p>\n\n<p>\n	Bazı muhakkikler ş&ouml;yle derler: Peygamber&rsquo;den sonraki halifelerin oniki tane olduğuna delalet eden hadisler, bir&ccedil;ok yoldan meşhur olmuştur. Zamanın ge&ccedil;mesiyle malum olan şudur ki, Peygamber&rsquo;in hadisteki maksadı, itretinden ve Ehl-i Beyt&rsquo;inden olan oniki imamdır. Bu hadisin, Peygamber&rsquo;den sonraki ashabından olan halifelere yorumlanması m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; onların sayısı onikiden azdır. Hadisin Emevi sultanlarına yorumlanması da m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; onların sayısı onikiden &ccedil;ok fazladır. Ayrıca &Ouml;mer bin Abdulaziz dışındakiler aşırı derecede zalimdirler. Aynı şekilde onlar, Haşim oğullarından da değildirler. &Ccedil;&uuml;nk&uuml; Abdulmelik&rsquo;in Cabir&rsquo;den naklettiği rivayette peygamberimiz buyurmuştur: &ldquo;Hepsi Haşim oğullarındandır.&rdquo; Resulullah&rsquo;ın bu s&ouml;z&uuml; s&ouml;ylerken sesini kısması da bu rivayetin sıhhatinin emaresidir. &Ccedil;&uuml;nk&uuml; onlar Haşim oğullarının hilafetini istemiyorlardı. Ayrıca bu rivayeti Abbas oğullarının meliklerine de yorumlanması m&uuml;mk&uuml;n olamaz; &ccedil;&uuml;nk&uuml; onların hem sayıları fazladır, hem de şu ayete az riayet etmişlerdir: &ldquo;De ki: Sizden Ehl-i Beyt&rsquo;imi sevmeniz dışında hi&ccedil; bir ecir istemiyorum.&rdquo; Ve ayrıca Kisa hadisi de buna engeldir. Buna g&ouml;re bu hadis sadece Peygamber&rsquo;in itreti ve Ehl-i Beyt&rsquo;ine yorumlanabilir. &Ccedil;&uuml;nk&uuml; oniki İmam kendi zamanların en alimi, en y&uuml;celeri, en takvalıları ve nesep bakımından en y&uuml;celeri ve hasep olarak en &uuml;st&uuml;nleri ve Allah katındaki en kerametlileridirler. Onların ilimleri hem verasetle, hem de ledunni olarak dedeleri Resulullah&rsquo;a dayanır. İlim, tahkik, irfan ehli olanlar onları b&ouml;yle tanırlar. Peygamberin hadisinin anlamının oniki İmam olduğunu bu kitapta, hem de diğerlerinde ge&ccedil;en Sakaleyn hadisi ve diğer bir&ccedil;ok hadis desteklemektedir.</p>\n\n<p>\n	Peygamberimizin Cabir bin Semureden nakledilen &ldquo;&Uuml;mmetin hepsi onları kabullenecek&rdquo; rivayetindeki maksadı ise şudur ki, kıyam edecek olan <strong>Mehdi</strong> zuhur ettiğinde b&uuml;t&uuml;n &uuml;mmet, onların İmametini ikrar edecektir.</p>\n\n<h3>\n	Yery&uuml;z&uuml;n&uuml;n H&uuml;ccetsiz Kalmayacağına Dair</h3>\n\n<p>\n	İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- <em>el-Kafi,</em> c. 1, s. 138</p>\n\n<p>\n	Kerram&rsquo;dan:</p>\n\n<p>\n	İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1 s. 137</p>\n\n<p>\n	Ebu Herase&rsquo;den:</p>\n\n<p>\n	Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	Aynı hadisi Şeyh Saduk &ldquo;<em>Kemal ud Din</em>&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder.Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em> c. 1, s. 137:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a and-olsun ki, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını h&uuml;ccetsiz da bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em> c. 1 s. 202</p>\n\n<p>\n	Ebu Mahmud; İmam Rıza <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>İsbat-ul H&uuml;dat,</em> c. 1, s. 137:</p>\n\n<p>\n	&ldquo;<em>Keşf-ul Gumme fi Marifet-il Eimme</em>&rdquo; kitabında Ali bin İsa bin Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz bin Ahzar Cenabezi&rsquo;nin &ldquo;<em>Maalim-ul İtre</em>&rdquo; kitabından naklen İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<h3>\n	Mehdi ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdine M&uuml;tevatir Oluşu</h3>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt imamlarının hepsinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler varit olmuştur.</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in de Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	Hafız Eskalani &ldquo;<em>Et Tahzib</em>&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;<strong>Mehdi</strong> ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir...&rdquo;</p>\n\n<p>\n	Bunu Suyuti de &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	İbn-i Hacer-i Heysemi, &ldquo;<em>Es Savaik&rdquo;,</em> s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyin-i Acuri ş&ouml;yle der: <strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adalete dolduracağı, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir.&rdquo;</p>\n\n<p>\n	Şeblenci &ldquo;<em>Nur-ul Ebsar&rdquo;,</em> s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdinin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan rivayetler m&uuml;teva-tirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Mısırlı Şeyh Muhammed-i Hanefi &ldquo;<em>İthaf-u Ehl-il İslam</em>&rdquo; (el yazması) adlı kitabında der ki: &ldquo;<strong>Mehdi</strong>nin zuhur edeceğine dair, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler m&uuml;tevatirdir...&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed bin Resul Berzenci &ldquo;<em>el-İşaatu li Eşrat-is Sae&rdquo;</em> (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed bin Hasan Esfevi &ldquo;<em>Menakıb-ı Şafii</em>&rdquo; adlı kitabında ş&ouml;yle der: <strong>Mehdi</strong> ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Şeyh Muhammed Sabban &ldquo;<em>İs&rsquo;af-ur Rağıbin</em> s.140&rsquo;da (Mısır bas.) der ki: &ldquo;<strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	S&uuml;veydi &ldquo;<em>Sebaik-uz Zeheb&rdquo;</em> s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, <strong>Mehdi</strong> ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Ehl-i S&uuml;nnetin hafız ve ravileri y&uuml;zlerce hadis, tefsir, kelam, irfan, terceme, l&uuml;gat ve tarih kitaplarında <strong>Mehdi</strong> hadisini tahric etmişlerdir. Bunlardan bazıları şunlardır:</p>\n\n<p>\n	1- Buhari, <em>Sahih</em>&rsquo;inde.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	2-M&uuml;slim bin Haccac, <em>Sahih</em>&rsquo;inde.</p>\n\n<p>\n	3-Buhari, <em>Tarih-i Kebir</em>&rsquo;de.</p>\n\n<p>\n	4-Ebu Davud, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	5-İbn-i Mace, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	6-Hakim, <em>M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	7-Ahmed bin Hanbel, <em>M&uuml;sned</em> ve<em> el-Cem&rsquo;u Beyn&rsquo;es Sihah&rsquo;</em>da.</p>\n\n<p>\n	8-Tirmizi,<em> Sahih</em>&rsquo;inde.</p>\n\n<p>\n	9-İbn-i Kesir<em>, el-Bidayetu ven Nihaye</em>&rsquo;de.</p>\n\n<p>\n	10-Ayrıca, <em>Nihayet-ul Bidaye</em>&rsquo;de.</p>\n\n<p>\n	11-Zehebi,<em> Mizan-ul İtidal</em>&rsquo;da.</p>\n\n<p>\n	12-Ayrıca, <em>Tezkiret-ul Huffaz</em>&rsquo;da.</p>\n\n<p>\n	13-Ayrıca, <em>Lisan-ul Mizan</em>&rsquo;da.</p>\n\n<p>\n	14-Ayrıca,<em> Tarih-ul İslam</em>&rsquo;da.</p>\n\n<p>\n	15-Ayrıca, <em>Telhis-ul M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	16-Muttaki, <em>Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	17-Ayrıca,<em> Muntahab-ı Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	18-Ebu Nuaym, <em>Hilyet-ul Evliya</em>&rsquo;da.</p>\n\n<p>\n	19-Muhibbuddin Hatip, <em>Zahair-ul Ukba</em>&rsquo;da.</p>\n\n<p>\n	20-Ayrıca, <em>Riyaz-un Nazıra</em>&rsquo;da.</p>\n\n<p>\n	21-Yusuf bin Yahya Mukaddesi, <em>Akd-&uuml;d D&uuml;rer</em>&rsquo;de.</p>\n\n<p>\n	22-Beyhaki,<em> el-İtikad</em>&rsquo;da.</p>\n\n<p>\n	23-Ayrıca, <em>el-Bas&rsquo;u ve&rsquo;n N&uuml;şur</em>&rsquo;da.</p>\n\n<p>\n	24-Hamidi, <em>el-Cem&rsquo;u Beyn&rsquo;es Sahiheyn</em>&rsquo;de.</p>\n\n<p>\n	25-Heysemi, <em>Mecme-uz Zevaid</em>&rsquo;de.</p>\n\n<p>\n	26-Taberi, <em>Mucem-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	27-Hatib, <em>Tarih-i Bağdad</em>&rsquo;da.</p>\n\n<p>\n	28-İbn-i Esir, <em>En Nihaye</em>&rsquo;de.</p>\n\n<p>\n	29-Eskalani, <em>el-İsabe</em>&rsquo;de.</p>\n\n<p>\n	30-Ayrıca, <em>Tehzib-ut Tehzib</em>&rsquo;de.</p>\n\n<p>\n	31-İbn-i Asakir, <em>Tarih-i Dimeşk</em>&rsquo;de.</p>\n\n<p>\n	32-İbn-i Esir, <em>Usd-ul Gabe</em>&rsquo;de.</p>\n\n<p>\n	33-Diyarbekri, <em>Tarih-ul Hamis</em>&rsquo;de.</p>\n\n<p>\n	34-İbn-&uuml;l Cevzi, <em>Tezkire</em>&rsquo;de.</p>\n\n<p>\n	35-İbn-i Hallikan, <em>Vefeyat-ul A&rsquo;yan</em>&rsquo;da.</p>\n\n<p>\n	36-İbn-i Hacer, <em>Savaik-ul Muhrika</em>&rsquo;da.</p>\n\n<p>\n	37-İbn-i Teymiyye, <em>Minhac-us S&uuml;nne</em>&rsquo;de.</p>\n\n<p>\n	38-Suyuti, <em>Cami-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	39-Semhudi, <em>Cevher-ul Akdeyn</em>&rsquo;de.</p>\n\n<p>\n	40-Zeyni Dahlan, <em>Siret-un Nebeviyye</em>&rsquo;de.</p>\n\n<h2>\n	Yery&uuml;z&uuml; Zul&uuml;m ve Haksızlıkla Dolduktan Sonra Onu Adalet ve Eşitlikle Dolduracak olan Mehdi&rsquo;nin &Ouml;zellikleri</h2>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, yaratılışın başlangıcından ahir zamana kadar gelip ge&ccedil;ecek diğer b&uuml;t&uuml;n insanlardan ayıran &ouml;zellik, onun yery&uuml;z&uuml;ndeki zul&uuml;m ve fesadı ortadan kaldıracak.</p>\n\n<p>\n	İşte bu, Allah&rsquo;ın Kur&rsquo;an-ı Kerim&rsquo;de vermiş olduğu vaadidir: <strong>&ldquo;Zikir&rsquo;den sonra Zebur&rsquo;da da yazdık ki, salih kullarım yery&uuml;z&uuml;ne varis olacaklardır.&rdquo;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Aynı şekilde: <strong>&ldquo;Allah sizlerden iman edip salih ameller işleyenlere kendilerini yery&uuml;z&uuml;ne varis yapacağına dair s&ouml;z verdi.&rdquo;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Doğaya hakim olan d&uuml;zen incelendiğinde de bu ger&ccedil;ek ortaya &ccedil;ıkmaktadır; yeni d&uuml;nya bu hakikatin tecelli zamanını, adlin ve adaletin doğacağı anı beklemektedir.</p>\n\n<p>\n	B&uuml;y&uuml;k m&uuml;fessir ve meşhur filozof olan Allame Tabatabai (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil;i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımıştır. Ve o, bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Nitekim eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusuda verilmezdi, eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, ona cinsel duygular da verilmezdi. İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insanlık toplumu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemalle dolacaktır. Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İslam&rsquo;a &ouml;zg&uuml; bir inan&ccedil; değildir. Kur&rsquo;an-ı Kerim&rsquo;de de bildirildiği &uuml;zere, diğer ilah&icirc; dinlerde de bu m&uuml;jde yer almıştır. Ve hatta bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında hatta putperestlerde bile vardır.</p>\n\n<p>\n	Şii ve S&uuml;nni kanalıyla m&uuml;tevatir olarak, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in İslam &uuml;mmetine <strong>Mehdi</strong>&rsquo;nin zuhurunu ve onun bu &ouml;zelliğini bildirmiş olduğu nakledilmiştir. İşte bu hadislerden bazıları:</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Yery&uuml;z&uuml;ne Adalet ve Eşitliği Yayacak Olan Mehdi Hadisleri</h3>\n\n<p>\n	1- <em>M&uuml;stedrek-i Hakim</em>,c. 4 s.558.</p>\n\n<p>\n	Ebu Said-el Hudri:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan ş&ouml;yle nakleder: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo;<em>Erbain</em>&rdquo; 2. hadis, &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, &ldquo;<em>Telhis-ul M&uuml;stedrek</em>&rdquo; c. 4, s. 558 ve &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 63.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>M&uuml;sned-i Ahmed</em>: c. 3 s. 36.</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; Sonra buyurdu ki: &ldquo;Benim itretimden veya Ehl-i Beyt&rsquo;imden bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: <em>el-M&uuml;stedrek,</em> c. 4, s. 557.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3-<em>M&uuml;sned-i Ahmed</em>, c. 3, s. 37:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir.&rdquo; Adamın birisi ş&ouml;yle sordu: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; Buyurdu ki: &ldquo;Halkın arasında eşit olarak (dağıtacak).&rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara <strong>Mehdi</strong> bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bunda sonrasında artık yaşantının bir hayrı yoktur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Feraid-us Simtayn</em>, c. 2, s. 334:</p>\n\n<p>\n	Cabir bin Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılışıda insanların bana en &ccedil;ok benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi,</strong> parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Usd-ul Gabe</em>, c. 1, s. 259:</p>\n\n<p>\n	Kays bin Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo;<em>el-Erbaine Hadisen fi Zikr-il <strong>Mehdi</strong></em>&rdquo; 37. hadis, &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 6, s. 30; &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 98; &ldquo;<em>Es Savaik</em>&rdquo; s. 99; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 64; &ldquo;<em>el-Cami&rsquo;us Sağir</em>&rdquo; c. 2, s. 33; &ldquo;<em>el-Fusul-&uuml;l M&uuml;himme</em>&rdquo;, s. 280; &ldquo;<em>el-İsabe</em>&rdquo; c. 4, s. 31; &ldquo;<em>Mecma-uz Zevaid</em>&rdquo; c. 5, s. 190; &ldquo;<em>el-Erbain</em>&rdquo; s. 299; &ldquo;<em>el-Kureb fi Mahabbat-il Arab</em>&rdquo; s. 134; &ldquo;<em>Nur-ul Absar</em>&rdquo; s. 231; &ldquo;<em>el-Feth-ul Kebir</em>&rdquo; c. 2, s. 164.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Yenabi-ul Meveddet</em>, s. 445:</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo;<em>Meveddet-ul Kurba</em>&rdquo; s. 96.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Efendilerindendir.</p>\n\n<p>\n	Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Enes bin Malik&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Tavusudur.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo;<em>el-Fusul-ul Muhimme</em>&rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo;<em>el-Firdevs</em>&rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong>, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	9- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	10- <strong>Mehdi</strong>, Resulullah&rsquo;ın Evlatlarındandır.</p>\n\n<p>\n	Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned hamişinde basılan &ldquo;<em>Muntahabu Kenz-ul Um-mal</em>&rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	11- &Uuml;mm-&uuml; Seleme&rsquo;den:</p>\n\n<p>\n	Resulullah&rsquo;tan: &ldquo;<strong>Mehdi</strong> benim itretimden ve, Fatıma&rsquo;nın evlatlarındandır.&rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo;in dipnotunda basılan &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Fatıma <em>salam&rsquo;ullahi aleyha</em>&rsquo;ya ş&ouml;yle buyurdu: &ldquo;Sana m&uuml;jde veriyorum ey Fatıma! <strong>Mehdi</strong> sendendir.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hz. H&uuml;seyin (a.s)&rsquo;ın Evlatlarındandır</h3>\n\n<p>\n	12- Bu konuyla ilgili hadisler Ehl-i S&uuml;nnet kitaplarında da naklolunmuştur. &Ouml;rneğin; <em>Zahair-ul Ukba</em>, s. 136&rsquo;da (Mısır bas.):</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, mutlaka o kadar uzatacak ki sonunda evlatlarımdan birini g&ouml;nderecek; onun ismi benim ismimdir.&rdquo; Selman dedi ki: Hangi oğlundan gelecek ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Bu oğlumdan.&rdquo; Ve eliyle H&uuml;seyi&rsquo;ni g&ouml;sterdi.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	13- <strong>Mehdi</strong>&rsquo;nin İsmi Peygamber&rsquo;in İsmiyle Aynıdır.</p>\n\n<p>\n	Bu anlamdaki hadisler de Ehl-i S&uuml;nnet kitaplarında ge&ccedil;mektedir: &Ouml;rneğin: &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 105.</p>\n\n<p>\n	Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, o kadar uzatacak ki sonunda ismi benim ismimden olan Ehl-i Beyt&rsquo;imden birini g&ouml;nderecek....&rdquo;</p>\n\n<h3>\n	Hz. Mehdi&rsquo;nin Zamanında Hz. İsa&rsquo;nın N&uuml;zulu ve &Uuml;mmetin Emirliğini Kabul Etmekten Ka&ccedil;ınması</h3>\n\n<p>\n	14- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet, kendi kitaplarında nakleder. &Ouml;rneğin, &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1 s. 95&rsquo;de (Mısır bas.)</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki, ş&ouml;yle buyuruyordu: &ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zerine savaşacak ve muzaffer olacaktır.&rdquo; Sonra buyurdu ki: &ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların emiri ona diyecek ki: Gel, bize namaz kıldır. O da diyecek ki: &ldquo;Hayır, sizin bazılarınız, diğer bazılarınızın emirleridir, Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	15- &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 81 (Mısır bas.) Ebu Amr ed-Dani&rsquo;nin S&uuml;nen&rsquo;inden naklen Huzeyfe&rsquo;den şu hadisi tahric eder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de nazil olacaktır. sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &ldquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rdquo; İsa ise diyecek ki: &ldquo;Namaz senin i&ccedil;in ikame olunmuştur.&rdquo; B&ouml;ylece benim evlatlarımdan birinin arkasında namaz kılacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	16- <em>Sahih-i Buhari</em>, c. 4, s. 205, (Beyrut bas.) &ldquo;<em>Kitabu Bed&rsquo;il Halk</em>&rdquo; &ldquo;Kitapta Meryem&rsquo;i de an&rdquo; babında. Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;İsa bin Meryem nazil olup, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1, s. 94&rsquo;de (Mısır bas.) de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Meryem&rsquo;in oğlu i&ccedil;inize d&ouml;nd&uuml;ğ&uuml; zaman, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<h3>\n	Mehdi Zuhur Ettiğinde Başının &Uuml;st&uuml;nde Bir Bulut Olacak ve Oradan Bir M&uuml;nadi Ş&ouml;yle Seslenecek: Bu Mehdi, Allah&rsquo;ın Halifesidir, Ona Tabi Olun.</h3>\n\n<p>\n	17- Bu konuyla ilgili hadisleri de kendi Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: Ebu Nuaym &ldquo;<em>el-Erbaune Hadisen</em>&rdquo; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<p>\n	On yedinci hadiste ise yine Abdullah bin &Ouml;mer&rsquo;den nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek ş&ouml;yle nida edecek: Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s)&rsquo;a Tabi Olanlar Hidayet &Uuml;zere Olacaklardır.</h3>\n\n<p>\n	18- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet eder. &Ouml;rneğin; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2 s. 67&rsquo;de (Mısır bas.) ş&ouml;yle ge&ccedil;er: Taberani, Avf bin Malik&rsquo;ten Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu tahric etmiştir: &Ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol, b&ouml;ylece hidayete erenlerden olursun.&rdquo;</p>\n\n<h3>\n	Allah, Mehdi (a.s) i&ccedil;in G&ouml;kten Bol Yağmur İndirecek ve Toprak &Uuml;r&uuml;nlerini &Ccedil;ıkaracak.</h3>\n\n<p>\n	19- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet kendi kitaplarında rivayet etmiştir. &Ouml;rneğin:<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> &ldquo;<em>el-M&uuml;stedrek</em>&rdquo; c. 5, s. 557&rsquo;de (Haydarabad bas.) ş&ouml;yle ge&ccedil;er: Ebu Said el Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;&Uuml;mmetimin sonunda <strong>Mehdi</strong> zuhur edecek, Allah ona yağmurunu g&ouml;nderecek ve yery&uuml;z&uuml; mahsullerini &ccedil;ıkaracak. Malı sahih olarak verecek. Hayvanlar &ccedil;oğalacak, &uuml;mmet y&uuml;celecek ve o yedi veya sekiz yıl yaşayacaktır.&rdquo;</p>\n\n<p>\n	Bu hadisin senedi sahihtir, ama Şeyhayn (Buhari ve M&uuml;slim) onu tahric etmemiştir.</p>\n\n<h3>\n	Mehdi (a.s) Deylem Dağı ve Konstantiniye&rsquo;ye (İstanbul) Egemen Olacaktır.</h3>\n\n<p>\n	20- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet ederler.</p>\n\n<p>\n	&Ouml;rneğin:<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 179&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi Allah (c.c) o g&uuml;n&uuml;, o kadar uzatacak ki Ehl-i Beytimden biri gelecek, Deylem Dağı ve Kostantiniye&rsquo;ye hakim olacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	21-En &uuml;st&uuml;n İbadet, <strong>Mehdi</strong>&rsquo;nin Zuhurunu Beklemektir.</p>\n\n<p>\n	Bunu bir&ccedil;ok Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: &ldquo;<em>Feraid-us Simtayn</em>&rdquo;de (el yazması) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Emir-&uuml;l Mu&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;En &uuml;st&uuml;n ibadet, fereci (<strong>Hz. Mehdi</strong>&rsquo;nin zuhurunu) beklemektir.&rdquo;</p>\n\n<h3>\n	Hz. Resulullah&rsquo;ın (s.a.a) Hz. Mehdi&rsquo;nin Gaybeti Hakkındaki Hadisleri</h3>\n\n<p>\n	22- <em>Kemal-ud Din,</em> c. 2, s. 413:</p>\n\n<p>\n	Gıyas bin İbrahim&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından, Hz. Resulullah <em>salla&rsquo; ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu nakleder: &ldquo;Benim evlatlarımdan olan Kaim&rsquo;i, gaybeti zamanında ink&acirc;r eden, cahiliye &ouml;l&uuml;m&uuml; &uuml;zerine &ouml;l&uuml;r.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	23- <em>Kemal-ud Din,</em> c. 1, s. 287 ve ondan naklen <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	&nbsp;İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından nakleder ki, Resulul-lah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun ismi benim ismim, k&uuml;nyesi ise benim k&uuml;nyemdir; halk i&ccedil;erisinde yaratılışta bana en &ccedil;ok benzeyenidir. Onun gaybeti olacak; halk o d&ouml;nemde şaşkınlık i&ccedil;inde kalacak, bir&ccedil;okları dinlerinden sapacaktır. İşte o zamanda <strong>Mehdi</strong>, parlak bir yıldız gibi gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracaktır.&rdquo;</p>\n\n<h3>\n	Peygamber Mehdi&rsquo;yi Adıyla ve Babalarının Adıyla Tanıtmaktadır</h3>\n\n<p>\n	24- <em>Kifayet-ul Eser</em> s. 53</p>\n\n<p>\n	Cabir bin Abdullah Ensari&rsquo;den:</p>\n\n<p>\n	Y&uuml;ce Allah Peygamberine &ldquo;<strong>Ey iman edenler! Allah&rsquo;a, Resul&uuml;ne ve sizden olan emir sahiplerine itaat edin</strong>&rdquo; ayetini nazil ettiğinde; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıdık. Peki sana itaat ettiğimiz gibi kendilerine itaat etmemiz gereken &ldquo;emir sahipleri&rdquo; kimlerdir? diye sordum. Buyurdu ki: &ldquo;Onlar benim halifelerim ve benden sonra M&uuml;sl&uuml;manların İmamlarıdırlar. Birincisi Ali bin Ebu Talib&rsquo;dir. Sonra Hasan, sonra H&uuml;seyin, sonra Ali bin H&uuml;seyin, sonra Muhammed bin Ali, -o Tevrat&rsquo;ta B&acirc;kır olarak tanınır, sen onu g&ouml;receksin ey Cabir, onunla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde benim selamımı ona ilet- sonra Sadık Cafer bin Muhammed, sonra Musa bin Cafer, sonra Ali bin Musa, sonra Muhammed bin Ali, sonra Ali bin Muhammed, sonra Hasan bin Ali, sonra adı ve k&uuml;nyesi benimle aynı olan Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasındaki rahmeti olan Hasan bin Ali&rsquo;nin oğludur. Zikri y&uuml;ce olan Allah, onun eliyle doğuyu ve batıyı fethedecektir. O Şiileri ve sevenlerinden uzun bir s&uuml;re gizli kalacak. O d&ouml;nemde sadece Allah&rsquo;ın kalbini imanla imtihan ettiği insanlar onun İmameti inancında sabit kalacaktır.&rdquo;</p>\n\n<p>\n	Cabir diyor ki: &ldquo;Ya Resulullah! O d&ouml;nemde Şiileri ondan yararlanabilecekler mi?&rdquo; diye sordum. Buyurdu ki: &ldquo;Beni peygamber olarak g&ouml;nderene andolsun ki, onlar onun gaybet d&ouml;neminde, onun nuruyla aydınlanacak ve velayetinden yararlanacaklar, tıpkı halkın bulut kapatsa dahi g&uuml;neşten yararlandığı gibi...Ey Cabir! Bu, Allah&rsquo;ın gizli sırlarından ve Allah&rsquo;ın saklı ilim hazinelerindendir. Bunu ehli olanlar dışındakilerden sakla...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	25- <em>İsbat-ul H&uuml;dat</em>, c. 7, s. 137:</p>\n\n<p>\n	Fazl bin Şazan &ldquo;<em>İsbat-ur Rec&rsquo;at</em>&rdquo; adlı kitabında;</p>\n\n<p>\n	Ebu Hamza Sumali&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: Hz. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a buyurdu ki: &ldquo;Bil ki, benim oğlum sana ve senin Şiilerine d&uuml;nyada zulmedenlerden intikam alacak. Allah da ahirette onları azaplandıracaktır.&rdquo; Selman dedi ki: &ldquo;Kimdir o ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Oğlum H&uuml;seyin&rsquo;in dokuzuncu evladı... O uzun bir gaybetten sonra zuhur edecek. Allah&rsquo;ın emrini ortaya &ccedil;ıkaracak, Allah&rsquo;ın dinini izhar edecek ve Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	26- <em>Kifayet-ul Eser</em>, s. 34:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	&ldquo;Benden sonra İmamlar oniki tanedir, dokuz tanesi H&uuml;seyin&rsquo;in soyundandır ve <strong>Mehdi</strong> onlardandır.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hakkında Ehl-i Beyt&rsquo;ten Nakledilen Hadislerden Bazıları</h3>\n\n<h4>\n	A- Emir-&uuml;l M&uuml;&rsquo;minin Ali (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-&ucirc;d Din</em> c. 1 s. 302</p>\n\n<p>\n	Esbağ bin N&ucirc;bate&rsquo;den:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan s&ouml;zede-rek ş&ouml;yle buyurdu: &ldquo;O &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiya&ccedil; yoktur&rdquo; diyecektir.</p>\n\n<p>\n	303. Sayfada da aynı hadisi başka bir tarikle nakleder.</p>\n\n<p>\n	Ayrıca bu hadisi Şeyh Tusi (r.a) &ldquo;<em>el-Gaybet</em>&rdquo; de Allame Meclisi <em>Bihar-ul Envar</em> c. 52, s. 101 de naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1, s. 270:</p>\n\n<p>\n	Ebu İshak&rsquo;tan:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ashabından g&uuml;venilir birinden duydum ki, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em> bir hutbesinde s&ouml;yle diyordu: &ldquo;Allah&rsquo;ım ben biliyorum ki ilmin tamamı kuşatılmaz, kaynağı kurumaz ve arzın, senin halka olan a&ccedil;ık ama kendisine itaat edilmeyen ya da &ccedil;ekindiğinden dolayı saklanan bir h&uuml;ccetinden boş kalmaz. B&ouml;ylece h&uuml;ccetin batıl olmaz. Senin dostların da hidayet olduktan sonra dalalete d&uuml;şmezler. Ama onlar (dostların) neredeler ve sayıları ne kadardır? Onlar sayıca &ccedil;ok az olsalar da, zikri y&uuml;ce olan Allah katında değerleri &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Onlar, dinin kılavuzları olan hidayet İmamlarına tabi olurlar, onların edepleriyle edeplenir, yollarından y&uuml;r&uuml;rler. İşte o zaman ilim, imanın hakikati ile birlikte onlara doğru akın eder de ruhları, ilim &ouml;nderlerinin davetine icabet eder; başkalarına zor gelen hadisleri onlar kolaylıkla kabul ederler; yalancılar ve israf&ccedil;ıların &ccedil;ekinip kabullenmedikleri şeylerle huzur bulurlar. İşte, alimlere uyanlar onlardır. Onlar, y&uuml;ce Allah&rsquo;a ve velilerine itaat ederek, d&uuml;nya ehliyle birlikte oldular; dinlerinde takiyye edip d&uuml;şmanlarından korundular. Onların ruhları, en y&uuml;ce makama bağlıdır, alimleri ve onlara uyanlar, batıl devletinde dilsiz ve suskundurlar, hakkın devletini beklerler. Allah yakında kendi s&ouml;zleriyle hakkı y&uuml;celtecek ve batılı yok edecektir. O korkulu durumda dinlerini sabırla korudukları i&ccedil;in ne mutlu onlara! Onların devleti oluştuğunda onları g&ouml;rmeyi ne kadar da &ccedil;ok isterim! Allah onları, salih babalarını, eşlerini ve nesillerini bizimle birlikte Adn cennetinde birleştirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em>, c. 1, s. 273:</p>\n\n<p>\n	Esbağ bin Nubate&rsquo;den:</p>\n\n<p>\n	Bir g&uuml;n, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına gittiğimde derin derin d&uuml;ş&uuml;nd&uuml;ğ&uuml; halde yeri &ccedil;izdiğini g&ouml;rd&uuml;m. &ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Seni derin derin d&uuml;ş&uuml;nerek yeri &ccedil;izdiğini g&ouml;r&uuml;yorum. Yoksa ona rağbet mi ediyorsunuz?&rdquo; dedim. Buyurdu ki: &ldquo;Hayır Allah&rsquo;a andolsun, ne ona ne de d&uuml;nyaya bir g&uuml;n bile rağbet etmedim. Yalnız benden olacak olan on birinci &ccedil;ocuğumu d&uuml;ş&uuml;n&uuml;yorum. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong> odur. O gaybete &ccedil;ekilecek ve bir şaşkınlık d&ouml;nemi başlayacak, bazıları bu d&ouml;nemde sapacak, bazıları ise hidayete ereceklerdir.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Bu şaşkınlık ve gaybet d&ouml;nemi ne kadar s&uuml;recek?&rdquo; diye sordum. Buyurdu ki: &ldquo;Altı g&uuml;n veya altı ay veya altı yıl.&rdquo; &ldquo;Bu mutlaka olacak mı?&rdquo; Diye sordum. Buyurdu ki: &ldquo;Evet, tıpkı onun yaratıldığı gibi. Sen buna ulaşamazsın ey Esbağ! Onlar bu &uuml;mmetin se&ccedil;kinleri olup itretin se&ccedil;kinleriyle birliktedirler.&rdquo; Peki ondan sonra ne olacak?&rdquo; dedim. Buyurdu ki: &ldquo;Sonra Allah dilediğini yapacaktır. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın bedaları, iradeleri, gayeleri ve sonu&ccedil;ları vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	B- Hasan bin Ali (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 315:</p>\n\n<p>\n	Ebu Said&rsquo;den:</p>\n\n<p>\n	Hasan bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca ş&ouml;yle buyurdu: &ldquo;Yazıklar olsun size! Ne yaptığımı bilmiyorsunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben Şiilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu bilmiyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; Diye cevap verdiler. Bunun &uuml;zerine ş&ouml;yle buyurdu: &ldquo;Biliyor musunuz Musa b. İmran Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar &ccedil;ok kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biatı olduğunu bilmiyor musunuz? Y&uuml;ce Allah onun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biatı onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin efendisinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu, Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Aynı hadisi &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317&rsquo;de aynı senetle nakleder.</p>\n\n<h4>\n	C- H&uuml;seyin (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Uyun-ul Ahbar</em>, c. 1, s. 68:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten;</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;On iki Hidayet İmamı bizdendir. Birincisi Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib&rsquo;dir sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır. Onlara eziyetler olacak ve onlara denilecek ki: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır.&rdquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihat etmek gibidir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 317:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten:</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Oniki Hidayet İmamı bizdendir, birincileri Ali bin Ebu Talib, sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur; yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra Allah onun vasıtasıyla tekrar onu diriltecektir ve m&uuml;şrikler istemese de hak dini, diğer b&uuml;t&uuml;n dinlere muzaffer kılacaktır. O, gaybete &ccedil;ekildiği d&ouml;nemde bazıları onun hakkında irtidat edecek, bazı kavimler ise dine bağlı kalacaklar ve onlara eziyetler edilecek ve onlara ş&ouml;yle s&ouml;ylenecek: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacak?&rdquo; Onun gaybetindeki eziyetlere ve tekziplere sabreden, Resulullah&rsquo;ın &ouml;n&uuml;nde kılı&ccedil;la cihat eden gibidir.&rdquo;</p>\n\n<p>\n	Bu rivayet, &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317, &ldquo;<em>Uyun-ul Ahbar</em>&rdquo; c. 1, s. 68 ve &ldquo;<em>Muktazab-ul Eser</em>&rdquo; s. 23&rsquo;te de aynı senet ve metinle ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>el-İşaa Fi Eşrat-is Saa</em>&rdquo; s.93 (Mısır bas.):</p>\n\n<p>\n	Ebu Abdullah H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bu işi yapacak olanın (yani <strong>Mehdi</strong>&rsquo;nin) iki gaybeti vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.</p>\n\n<h4>\n	D- Ali bin H&uuml;seyin (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 323:</p>\n\n<p>\n	Amr bin Sabit&rsquo;ten:</p>\n\n<p>\n	Hz. Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Her kim bizim Kaimimizin gaybetinde onun velayetine bağlı kalırsa, Allah (c.c) Bedir ve Uhud şehitlerinden bin tanesinin sevabını ona verir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 576:</p>\n\n<p>\n	Said bin C&uuml;beyr&rsquo;den:</p>\n\n<p>\n	İmam Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: Bizden olan Kaim&rsquo;de peygamberlerden bazı s&uuml;nnetler vardır: Nuh&rsquo;tan, İbrahim&rsquo;den Musa&rsquo;dan, İsa&rsquo;dan, Eyy&uuml;p&rsquo;ten ve Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den birer s&uuml;nnet onda vardır. Nuh&rsquo;un ondaki s&uuml;nneti uzun &ouml;mr&uuml;d&uuml;r, İbrahim&rsquo;in s&uuml;nneti gizli veladet ve halktan uzaklaşmasıdır. Musa&rsquo;nın s&uuml;nneti korkudan gaybete &ccedil;ekilmesidir, İsa&rsquo;nın s&uuml;nneti halkın onun hakkında ihtilaf etmesidir, Eyyup&rsquo;un s&uuml;nneti ise belalardan sonraki ferahlıktır, Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nneti ise kılı&ccedil;la zuhur etmesidir...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- &ldquo;<em>Yenabi-ul Mevedde&rsquo;den naklen el-Mahacce,</em>&rdquo; s. 427:</p>\n\n<p>\n	Zuhruf suresindeki &ldquo;Ve onun arkasında baki kalacak bir kelime bıraktık da belki onlar geriye d&ouml;nerler.&rdquo; ayeti hakkında, Sabit-i Somali, Ali bin H&uuml;seyin&rsquo;den, o babasından, o da Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan rivayet eder ki, ş&ouml;yle buyurmuştur: &ldquo;Bu ayet bizim hakkımızda nazil olmuştur. Allah İmameti kıyamete kadar H&uuml;seyin&rsquo;in z&uuml;rriyetinde karar kılmıştır. Bizden olan Gaybette bulunacak İmam&rsquo;ın iki gaybeti vardır. Birisi diğerinden daha uzun olacaktır. Onun İmametine sadece yakini g&uuml;&ccedil;l&uuml; olan ve marifeti sahih olanlar bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	Sonra buyurdu ki: &ldquo;Allah (c.c)&rsquo;ın velisi, Resulullah ve sonraki İmamların vasisi olan onikinci İmam&rsquo;ın gaybeti &ccedil;ok uzun s&uuml;recektir. Ey Ebu Halid! Onun gaybetinde onun İmametine inananlar ve onun zuhurunu bekleyenler, b&uuml;t&uuml;n zamanların ehlinden daha efdaldirler. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah onlara &ouml;yle akıl, zeka ve marifet vermiş ki gaybet, onların yanında m&uuml;şahede gibidir. Allah, o zamanda olanları tıpkı Resulullah yanında kılı&ccedil;la savaşan m&uuml;cahitler gibi karar kılmıştır. Onlar ger&ccedil;ek ihlas sahipleri, bizim sadık Şiilerimiz ve Allah (c.c)&rsquo;in dinine gizli ve a&ccedil;ık olarak davet edenlerdirler.&rdquo; Yine buyurdu ki: &ldquo;En &uuml;st&uuml;n amellerden biri de <strong>Mehdi</strong>&rsquo;nin zuhurunu beklemektir.&rdquo;</p>\n\n<h4>\n	E- İmam Ebu Cafer Muhammed B&acirc;kır (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	İbrahim bin &Ouml;mer-i Kunasi&rsquo;den:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu emrin sahibinin iki gaybeti vardır.&rdquo; Yine ş&ouml;yle buyuruyordu: &ldquo;Kaim kıyam ettiğinde, kimsenin biatı onun boynunda olmayacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 287 ve <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Salih b. Ukbe&rsquo;den, o da babasından, o ise İmam Muhammed B&acirc;kır&rsquo;dan, o ise babalarından nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet ve şaşkınlık d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em>, c. 1, s. 286 ve <em>Bihar-ul Envar</em>, c. 1, s. 72:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan;</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ehl-i Beyt&rsquo;imden Kaim&rsquo;in zamanında yaşayıp, onun kıyamından &ouml;nceki gaybetinde onun İmamlığına uyan, dostlarını sevip, d&uuml;şmanlarına d&uuml;şman olanlara ne mutlu. B&ouml;yle birisi kıyamet g&uuml;n&uuml;nde benimle birlikte olan dostlarımdan ve &uuml;mmetimin en değerlilerindendir.&rdquo;</p>\n\n<p>\n	Sonra İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Ey Ebu M&uuml;stehil! Bizim Kaim&rsquo;imiz H&uuml;seyin&rsquo;in evlatlarından dokuzuncusudur. &Ccedil;&uuml;nk&uuml; Resulullah&rsquo;tan nakledilmiştir ki, sonraki İmamlar oniki tanedir ve sonuncuları Kaim&rsquo;dir.&rdquo; Dedim ki: &ldquo;Ey Seyyidim! Bu oniki kişi kimdir?&rdquo; Buyurdu ki: &ldquo;Birincisi Ali bin Ebu Talib&rsquo;dir, ondan sonra Hasan ve H&uuml;seyin, sonra da Ali bin H&uuml;seyin, sonra ben, benden sonra da bu.&rdquo; dedi ve elini oğlu Cafer&rsquo;in omuzuna koydu. Dedim ki: &ldquo;Bundan sonra kim?&rdquo; Buyurdu ki: &ldquo;Oğlu Musa, Musa&rsquo;dan sonra oğlu Ali, Ali&rsquo;den sonra oğlu Muhammed, Muhammed&rsquo;den sonra oğlu Ali, Ali&rsquo;den sonra da oğlu Hasan. İşte o yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak olan Kaim&rsquo;in babasıdır. Şiilerimizin g&ouml;ğs&uuml;ne şifa verecektir&rdquo;...</p>\n\n<h4>\n	F- İmam Ebu Abdullah Cafer-i Sadık (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1-<em>Kemal-ud Din</em>, c. 2, s. 341:</p>\n\n<p>\n	Safvan bin Mihran-ı Cemmal&rsquo;dan:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a andolsun ki <strong>Mehdi</strong>&rsquo;niz aranızdan gaybete &ccedil;ekildiğinde, i&ccedil;inizden bazı cahiller diyecek ki: Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur. Sonra o, yery&uuml;z&uuml;ne parlak yıldız gibi d&ouml;necek ve yeri zul&uuml;m ve haksızlıkla dolduğu gibi, adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2-<em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer-i Cofi&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibinin iki gaybeti olacak. Ve birisi o kadar uzayacak ki, bazıları: &ldquo;&Ouml;ld&uuml;&rdquo; bazıları: &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları ise: &ldquo;Gitti&rdquo; diyecekler. Onun ashabından &ccedil;ok azı ona bağlı kalacak. Ve onun yerini yakın hizmet&ccedil;isinden başka ne bir veli, ne de bir başkası bilmeyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kamal-ud Din</em>, c. 2, s. 335 ve <em>Bihar-ul Envar</em>, c. 51, s. 144:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır. Dediler ki: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo; Buyurdu ki: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evlatlarından olan İmamlar. Onların sonuncusu Kaim&rsquo;dir. Gaybetten sonra kıyam edecek, Deccalı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 342:</p>\n\n<p>\n	Seyyid bin Muhammed-i Himyeri&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ş&ouml;yle dedim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senin babalarından bize gaybet ve onun doğruluğu hakkında rivayetler ulaşmıştır. Bu gaybetin kimin &uuml;zerinde vuku bulacağını s&ouml;yler misin?&rdquo; Buyurdu ki: &ldquo;Doğrusu gaybet benim evlatlarımdan altıncısında vuku bulacaktır. O, Resulullah&rsquo;tan sonraki hidayet İmamlarının onikicisidir. Birincileri Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib, sonuncuları ise Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti ve zamanın sahibidir. Allah&rsquo;a andolsun Nuh&rsquo;un, kavmi i&ccedil;inde kaldığı s&uuml;re kadar gaybette kalsa dahi, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduruncaya kadar d&uuml;nyadan g&ouml;&ccedil;meyecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 345:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Peygamberlerde vuku bulan gaybetler aynen, adım adım ve karış karış biz Ehl-i Beyt&rsquo;ten olan Kaim&rsquo;de de vuku bulacaktır.&rdquo; Dedim ki: Ey Resulullah&rsquo;ın oğlu! Siz Ehl-i Beyt&rsquo;ten olan bu Kaim kimdir?&rdquo; Buyurdu ki: &ldquo;Ey Ebu Basir! O benim oğlum Musa&rsquo;nın beşinci evladıdır. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. &Ouml;yle bir gaybete &ccedil;ekilecek ki, batıl ehli onda teredd&uuml;t edecektir. Sonra Allah (c.c) onu izhar edecek, Allah onun eliyle yerin doğusunu ve batısını fethedecek. Sonra Allah&rsquo;ın ruhu İsa bin Meryem nazil olacak ve onun arkasında namaz kılacak. B&ouml;ylece yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak. Yery&uuml;z&uuml;n&uuml;n her yerinde Allah&rsquo;a ibadet olunacak ve m&uuml;şrikler istemese de dinin hepsi Allah&rsquo;a ait olacak.&rdquo;</p>\n\n<h4>\n	G- Musa bin Cafer (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kifayet-ul Eser</em>, s. 265:</p>\n\n<p>\n	Yunus bin Abdurrahman&rsquo;dan:</p>\n\n<p>\n	Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıkarak ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; Buyurdu ki: &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır. Sonra buyurdu ki: Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan Şiilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar. Biz de onlardan Şiilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklar.&rdquo;</p>\n\n<p>\n	Bu hadis &ldquo;<em>Bihar-ul Envar</em>&rdquo; c. 1, s. 151&rsquo;de &ldquo;<em>Kemal-ud Din</em>&rdquo; c. 2, s. 361&rsquo;de de aynı metin ve senetle ge&ccedil;mektedir.</p>\n\n<h4>\n	H- İmam Rıza (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>el-Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Reyyan bin Salt&rsquo;tan:</p>\n\n<p>\n	Kaim hakkında İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a soru sorduklarında ş&ouml;yle buyurduğunu duydum: &ldquo;Cismi g&ouml;r&uuml;lmez ve ismi anılmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>Yenabi&rsquo;ul Mevedde</em>&rdquo; s. 448:</p>\n\n<p>\n	Hasan bin Halid&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Musa er-Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak. Halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacak.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle soruldu: &ldquo;Ey Allah resul&uuml;n&uuml;n oğlu! Siz Ehl-i Beyt&rsquo;ten olan Kaim kimdir?&rdquo;</p>\n\n<p>\n	Buyurdu ki: &ldquo;Benim evlatlarımdan d&ouml;rd&uuml;nc&uuml;s&uuml;. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah, onun vesilesiyle yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; kaksızlıktan temizleyecek ve her t&uuml;rl&uuml; zul&uuml;mden p&acirc;k kılacaktır. Halkın, veladetinde teredd&uuml;t edeceği odur. Zuhurundan &ouml;nce gaybete &ccedil;ekilecek olan odur. O zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve halkın i&ccedil;inde adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacaktır. G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &ldquo;Bilin ki, Allah&rsquo;ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona tabi olun. Ş&uuml;phesiz hak onunladır ve ondadır.&rdquo; Ve bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &ldquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir&rdquo;</p>\n\n<p>\n	&ldquo;Yakın bir mekandan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o zuhur g&uuml;n&uuml;d&uuml;r.&rdquo; Yani oğlum Kaim <strong>Mehdi</strong>&rsquo;nin zuhuru.&rdquo;</p>\n\n<h4>\n	I- İmam Muhammed Taki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 378:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	Ebu Cafer Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Ali&rsquo;dir onun emri benim emrim, s&ouml;z&uuml; benim s&ouml;z&uuml;m, ona itaat bana itaat demektir. Ondan sonraki İmam, onun oğlu Hasan&rsquo;dır. Onun emri babasının emri, babasının s&ouml;z&uuml;d&uuml;r, ona itaat babasına itaattir.&rdquo; Sonra s&uuml;kut etti. Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;nun oğlu! Hasan&rsquo;dan sonraki İmam kimdir?&rdquo; Şiddetle ağladıktan sonra buyurdu ki: Hak &uuml;zere Kaim olan ve beklenen İmam&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 337:</p>\n\n<p>\n	Abdulazim bin Abdullah&rsquo;tan:</p>\n\n<p>\n	İmam Muhammed bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim.</p>\n\n<p>\n	Ama o s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ebu&rsquo;l Kasım! Doğrusu bizden olan Kaim, <strong>Mehdi</strong>&rsquo;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<h4>\n	J- İmam Ali Naki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 383:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Hasan&rsquo;dır, ondan sonraki ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Usul-u Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Davud bin Kasım-ı Caferi&rsquo;den:</p>\n\n<p>\n	İmam Ebu&rsquo;l Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benden sonraki halef, oğlum Hasan&rsquo;dır, haleften sonraki halef geldiğinde ne yapacaksınız?&rdquo; Dedim ki: &ldquo;Allah beni sana feda kılsın, ni&ccedil;in?&rdquo; Buyurdu ki: &ldquo;&Ccedil;&uuml;nk&uuml; siz onun şahsını g&ouml;rmeyecek ve onu ismi ile anamayacaksınız!&rdquo; Dedim ki: &ldquo;Peki onu nasıl zikredelim?&rdquo; Buyurdu ki: &ldquo;Ş&ouml;yle s&ouml;yleyin: &Acirc;l-i Muhammed&rsquo;in H&uuml;cceti. Allah&rsquo;ın salat ve selamı ona olsun.&rdquo;</p>\n\n<h4>\n	K- İmam Hasan Askeri (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 440:</p>\n\n<p>\n	Muhammed bin Osman el Amri&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibi her yıl hac mevsiminde hazır olacak, halkı g&ouml;recek ve onları tanıyacak. Halk da onu g&ouml;recek ama tanımayacaklar.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, s. 526 ve <em>Bihar-ul Envar</em>, c. 51, s. 224:</p>\n\n<p>\n	Hasan bin Salih-i Bezzaz&rsquo;dan:</p>\n\n<p>\n	Hasan bin Ali el-Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyuruyordu: &ldquo;Doğrusu benim oğlum, benden sonraki Kaim&rsquo;dir. Uzun &ouml;m&uuml;rl&uuml;l&uuml;kte ve gaybette peygamberlerin s&uuml;nneti onda vuku bulacaktır. Bu s&uuml;re &ccedil;ok uzadı diye bazı kalpler taş gibi sertleşecektir. Allah (c.c) kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışında ona inanan kalmayacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em> c. 2 s.384.</p>\n\n<p>\n	Ahmed bin İshak bin Sa&rsquo;d el-Es&rsquo;ari&rsquo;den:</p>\n\n<p>\n	İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek, kendisinden sonraki İmamın kim olduğunu sormak istedim: Ama o benden &ouml;nce s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ahmed bin İshak! Ş&uuml;phesiz y&uuml;ce Allah, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı yarattığından beri yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Onun vesilesiyle belaları yery&uuml;z&uuml; ehlinden defeder ve yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senden sonraki İmam ve halife kimdir?&rdquo;</p>\n\n<p>\n	Hemen ayağa kalktı ve odaya girdi. Az sonra omuzunda y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıktı ve buyurdu ki: &ldquo;Ey Ahmed bin İshak! Eğer Allah&rsquo;ın (c.c) ve h&uuml;ccetlerinin yanında değerli olmasaydın bu oğlumu sana g&ouml;stermezdim. Bunun adı ve k&uuml;nyesi Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> adı ve k&uuml;nyesi ile aynıdır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra, onu adalet ve eşitlikle dolduracaktır. Ey Ahmed bin İshak! Bu &uuml;mmetin i&ccedil;inde bu, tıpkı Hızır ve Z&uuml;lkarneyn gibidir. Vallahi bu &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın (c.c) onun İmametine bağlı kıldığı ve onun zuhurunun acil olması i&ccedil;in dua etmeye muvaffak kıldığı kimseler dışında, kimse helak olmaktan kurtulamayacaktır.&rdquo;</p>\n\n<p>\n	Dedim ki: &ldquo;Ey Mevlam! Kalbimin mutmain olacağı bir alameti var mı?&rdquo;</p>\n\n<p>\n	O &ccedil;ocuk fasih Arap&ccedil;a ile ş&ouml;yle buyurdu: &ldquo;Ben Allah&rsquo;ın yery&uuml;z&uuml;ndeki Bakıyye&rsquo;siyim. D&uuml;şmanlarından intikam alacak olan da benim. Beni g&ouml;rd&uuml;kten sonra artık alamet ve delil isteme.&rdquo; Ahmed bin İshak der ki: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım. Ertesi g&uuml;n onun yanına d&ouml;nerek ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;in onda vuku bulacak olan s&uuml;nneti nedir?&rdquo; &ldquo;Gaybetinin uzunluğudur, dedi.&rdquo; Arzettim ki: &ldquo;Ey Resulullah&rsquo;ın oğlu! Onun gaybeti &ccedil;ok mu s&uuml;recek?&rdquo; Buyurdu ki: &ldquo;Rabbime andolsun ki evet. &Ouml;yle ki, buna inananların &ccedil;oğu bu inan&ccedil;tan vazge&ccedil;ecek. Allah (c.c)&rsquo;nun bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır. Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli sırlarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle birlikte olursun.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 41:</p>\n\n<p>\n	Ebu Ganim-i Hadim&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir oğlu oldu ve adını Muhammed koydu. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n onu ashabına g&ouml;sterdi ve buyurdu ki: &ldquo;Benden sonraki sahibiniz ve benim halifem budur. Ne zaman zuhur edecek diye &ouml;zlemle beklediğiniz Kaim budur. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolunca, zuhur edecek ve onu adalet ve eşitlikle dolduracak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 409:</p>\n\n<p>\n	Musa bin Cafer bin Veheb-i Bağdadi&rsquo;den:</p>\n\n<p>\n	İmam Ebu Muhammed Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Benim halefim hakkında, benden sonra ihtilaf ettiğinizi g&ouml;r&uuml;r gibiyim. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den sonraki İmamları kabul edip de oğlumu ink&acirc;r edenler, tıpkı b&uuml;t&uuml;n peygamberleri kabullenip, Resulul-lah&rsquo;ı ink&acirc;r eden gibidir. Resulullah&rsquo;ı ink&acirc;r eden ise, b&uuml;t&uuml;n peygamberleri ink&acirc;r etmiş sayılır. &Ccedil;&uuml;nk&uuml; sonuncumuza itaat, birincimize itaat gibidir, sonuncumuzu ink&acirc;r etmek de birincimizi ink&acirc;r etmek gibidir. Biliniz ki, oğlum &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın koruduğu kimseler dışındaki b&uuml;t&uuml;n halk, onun hakkında teredd&uuml;t edecektir.&rdquo;</p>\n\n<p>\n	<em>Kifayet-&uuml;l Eser</em>, s. 291&rsquo;de aynı hadisi Ahmed b. Muhammed b. Yahya el-Attar&rsquo;dan aynen nakleder.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Kemal-ud Din</em>, c. 2, s. 435:</p>\n\n<p>\n	Muvaiye bin Hekim, Muhammed bin Eyyub bin Nuh ve Muhammed bin Osman-ı Amri&rsquo;den:</p>\n\n<p>\n	&ldquo;Biz İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evinde kırk kişi toplanmıştık ve o, oğlunu bize g&ouml;stererek buyurdu ki: &ldquo;Bu benden sonraki İmamınızdır ve sizlere halifemdir, ona itaat edin ve benden sonra dininizde ayrılığa d&uuml;şmeyin, yoksa helak olursunuz. Biliniz ki, siz bu g&uuml;nden sonra onu g&ouml;remeyeceksiniz.&rdquo; O &uuml;&ccedil;&uuml; ş&ouml;yle dediler: &ldquo;Onun yanından ayrıldık, aradan birka&ccedil; g&uuml;n ge&ccedil;meden İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyadan g&ouml;&ccedil;t&uuml;.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <em>el-Envar-ul Behiyye</em>, s. 161:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kadri y&uuml;ce Şeyh Ali bin H&uuml;seyin bin Babeveyh-i Kummi&rsquo;ye ş&ouml;yle yazdı:</p>\n\n<p>\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	Hamd alemlerin Rabbi olan Allah&rsquo;a mahsustur. Akıbet, muttakilerindir. Cennet tevhid ehlinin, cehennem ise m&uuml;lhitlerindir. D&uuml;şmanlık sadece zalimler aleyhinedir. Yaratıcıların en g&uuml;zeli olan Allah&rsquo;tan başka ilah yoktur. Salat, yaratılmışların en &uuml;st&uuml;n&uuml; olan Muhammed&rsquo;e ve onun p&acirc;k itretine olsun.</p>\n\n<p>\n	Ey g&uuml;vendiğim şeyh Ebu&rsquo;l Hasan Ali bin H&uuml;seyin-i Kummi! Allah seni kendi rızasını kazanmaya muvaffak kılsın ve kendi rahmeti ile sana salih evlatlar versin. Sana takvayı, namazı ikame etmeyi ve zek<a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\" uage=\"JavaScript\">[HH1]</a>&nbsp;&acirc;t vermeyi tavsiye ederim.... Hep sabırlı ol ve kurtuluşu bekle. Peygamber&rsquo;in m&uuml;jdelediği oğlum zuhur edene kadar Şiilerimiz s&uuml;rekli h&uuml;z&uuml;n i&ccedil;inde olacaklar. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, o onu adalet ve eşitlikle dolduracaktır. Sabret ey Şeyh ve Şiilerime sabretmelerini emret. Allah yery&uuml;z&uuml;ne istediğini varis kılacaktır. Akıbet, takvalılarındır. Sana ve b&uuml;t&uuml;n Şiilerime Allah&rsquo;ın selamı ve rahmeti olsun. Allah bize yeter, o ne iyi vekil, ne iyi Mevla ve ne iyi yardımcıdır.&rdquo;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Mehdi (a.s)&rsquo;ın Veladet Tarihi</h3>\n\n<p>\n	1- İbn-i Sabbağ-ı Mısri &ldquo;<em>el-Fusul-ul M&uuml;himme</em>&rdquo;, s. 274&rsquo;de (Necef bas.) ş&ouml;yle der:</p>\n\n<p>\n	Ebu&rsquo;l Kasım Muhammed H&uuml;ccet bin Hasan-ı Halis Hicri iki y&uuml;z elli beş yılında Şaban ayının yarısının gecesi Samerra şehrinde d&uuml;nyaya geldi.</p>\n\n<p>\n	Baba ve ana tarafından nispeti:</p>\n\n<p>\n	O, Ebu&rsquo;l Kasım Muhammed el-H&uuml;ccet bin Hasan el-Halis bin Ali el-Hadi bin Muhammed el-Cevad bin Ali er-Rıza bin Musa el-Kazım bin Cafer es-Sadık bin Muhammed el-B&acirc;kır bin Ali Zeyn-ul Abidin bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;dir. Allah&rsquo;ın selamı hepsinin &uuml;zerine olsun.</p>\n\n<p>\n	Annesi ise hayırlı bir cariye olan Nercis (Nergis)&rsquo;tir. Adının bu olmadığı da s&ouml;ylenir.</p>\n\n<p>\n	K&uuml;nyesi, Ebu&rsquo;l Kasım&rsquo;dır.</p>\n\n<p>\n	Lakabı ise; H&uuml;ccet, <strong>Mehdi</strong>, Halef-i Salih, Kaim, Muntazar ve Sahib-uz Zaman&rsquo;dır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<p>\n	Sıfatları: Gen&ccedil;, uzun boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, sa&ccedil;ları omuzlarına d&ouml;k&uuml;l&uuml;r, hafif uzun burunlu, parlak ve a&ccedil;ık alınlıdır. Naiplerinden biri, onun g&uuml;venilir muasırlarından olan Muhammed bin Osman&rsquo;dır. Muhasara altında bulunduğu evde gayba &ccedil;ekildiği s&ouml;ylenir. Ve bu olay Hicri iki y&uuml;z yetmiş altı yılında vuku bulmuştur. G&uuml;venilir İmamlardan onikinci İmam&rsquo;ın hakkında rivayet edilen nasslardan k&uuml;&ccedil;&uuml;k bir b&ouml;l&uuml;m&uuml; budur. Bu konuda bize ulaşan rivayetlerin sayısı olduk&ccedil;a fazladır. Hadis alimleri kendi kitaplarında bu konuyla ilgili b&uuml;t&uuml;n hadisleri toplayıp nakletmişlerdir.</p>\n\n<p>\n	2- Karmani adıyla meşhur Ebu Abbas Ahmed bin Yusuf, &ldquo;<em>Ahbar-ud D&uuml;vel ve Asar-ul Uvel</em>&rdquo; s. 117 ve 118&rsquo;de ş&ouml;yle der:</p>\n\n<p>\n	On birinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu&rsquo;l Kasım Muhammed bin Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındadır. Babası vefat ettiğinde o beş yaşındaydı. Allah ona Yahya <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ccedil;ocukluğundaki gibi hikmet verdi. D&uuml;zg&uuml;n boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı idi. Burnu hafif uzun ve alnı a&ccedil;ık ve parlak idi...</p>\n\n<p>\n	Sonra ş&ouml;yle der:</p>\n\n<p>\n	Alimlerin ittifak ettiğine g&ouml;re ahir zamanda kıyam edecek olan <strong>Mehdi</strong> odur. Hadisler, onun zuhur edeceğini teyit eder.</p>\n\n<p>\n	b- Abdulvahhab Şa&rsquo;rani &ldquo;<em>el-Yavakit ve&rsquo;l Cevahir</em>&rdquo; c. 2, s. 143&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru beklenmektedir. O, İmam Hasan-ı Askeri&rsquo;nin oğludur. İki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya gelmiştir. O, İsa bin Meryem ile buluşacağı zamana dek bakidir. O, bug&uuml;n yani Hicri dokuz y&uuml;z elli sekiz yılında yedi y&uuml;z altı yaşında oluyor. Kevm-ur Riş&rsquo;de medfun olan Şeyh Hasan-ı Iraki bana b&ouml;yle haber vermiş ve Şeyhimiz Seyyid&icirc; de onu onaylamıştır.</p>\n\n<p>\n	3- Şeyh Abdullah bin Muhammed bin Amir Şebravi-i Şafii Mısri &ldquo;<em>el-İtahaf bi Hubb-il Eşraf</em>&rdquo; s. 68&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet bin İmam Hasan-i Halis (r.a) Samerra şehrinde babasının vefatından beş yıl &ouml;nce Hicri iki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya geldi: O, d&uuml;nyaya geldiğinde babası halifelerden korktuğu ve zamanın şartları zor olduğu i&ccedil;in onu gizlerdi. &Ccedil;&uuml;nk&uuml; halifeler o zamanlar Haşimileri yakalayarak hapse atıyor veya &ouml;ld&uuml;r&uuml;p idam ediyorlardı.</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet; <strong>Mehdi</strong>, Kaim, Muntazar, Halef-i Salih ve Sahib-uz Zaman lakapları ile tanınır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<h3>\n	Gaybet Asrında İmam&rsquo;ın Faydaları</h3>\n\n<p>\n	İmamın yery&uuml;z&uuml;ndeki varlığı yery&uuml;z&uuml;ndekiler i&ccedil;in bereket olmasıyla birlikte akli ve nakli delillerle de ispatlanmıştır. Yery&uuml;z&uuml;ndeki canlılar, onun hayrı ve bereketi ile ilahi nimetlerle rızıklanırlar. Tıpkı g&uuml;zel &ccedil;i&ccedil;ekleri, tatlı meyveleri olan bir bitkinin sulanmasıyla, etraftaki diğer bitkilerin de sulanması gibi. İmam&rsquo;ın varlığıyla insan t&uuml;r&uuml;n&uuml;n yaratılmasındaki en y&uuml;ce hedef, meydana gelmiştir. Hi&ccedil;bir ş&uuml;phenin karışmadığı halis bir ibadet, hi&ccedil;bir cehaletin bulaşmadığı marifet ve hi&ccedil;bir g&uuml;nah ve isyanın karışmadığı itaat sahibinin l&uuml;tfu sayesinde canlılar yaşar ve onun bereketi ile rızıklanırlar.</p>\n\n<h3>\n	Zahiri ve Batıni Velayet</h3>\n\n<p>\n	Ş&uuml;phesiz, İmam&rsquo;ın iki velayeti vardır: Zahiri ve batıni velayet. Halk gaybet zamanında her iki velayetten de yararlanırlar.</p>\n\n<p>\n	İmam&rsquo;ın batıni velayetle olan tasarrufları; batıni yollarla vuku bulmaktadır. Bu tasarrufların, halkın g&ouml;zleri &ouml;n&uuml;nde tahakkuk etmesi gerekmez. Bu tasarruflardan biri yetenekleri filizlendirmektir. Bunun bir&ccedil;ok &ouml;rneği vardır.</p>\n\n<p>\n	Allame Tabatabai (r.a) <em>el-Mizan</em> adlı tefsirinde &ldquo;Ve onları emrimizle hidayet eden İmamlar kıldık&rdquo; ayeti ve benzeri diğer ayetlerden şu neticeyi almıştır İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halkın kalplerinde işrafı ve batıni velayeti vardır. İmam, hidayet kaynağıdır ve istediği her kalbe hidayeti bağışlar.&rdquo;</p>\n\n<p>\n	&ldquo;<em>Kemal-ud Din</em>&rdquo;, c. 1, s. 253&rsquo;de ş&ouml;yle rivayet olunur.</p>\n\n<p>\n	Cabir-i Ensar&rsquo;den:</p>\n\n<p>\n	Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e, &ldquo;Şiiler gaybet zamanında Kaim&rsquo;den faydalanabilecekler mi?&rdquo; diye sordular. Buyurdu ki: &ldquo;Evet, beni n&uuml;b&uuml;vvetle g&ouml;revlendirene andolsun ki, onlar onun gaybetinde onun velayetinin nuru ile aydınlanacak ve ondan yararlanacaklar. Tıpkı bulutlar kapatsa dahi halkın g&uuml;neşten faydalandığı gibi.&rdquo;</p>\n\n<p>\n	Zahiri velayetin gereği olan işlerden biri şeriatı ve İslam&rsquo;ın temel prensiplerini korumak ve tarih boyunca onun asaletini hıfzetmektir. B&ouml;ylece yeni bir şeriatın nazil olmasına gerek kalmaz. Aynı şekilde ilahi hikmete uygun olarak sair işlere de nezaret eder. Ancak İmamın zahiri velayet &ccedil;er&ccedil;evesindeki tasarrufları, ya şahsı tanınmayacak şekilde veya zahiri sebepleri bilinmeyen gaybi yardımlar vesilesiyle vuku bulmaktadır.</p>\n\n<p>\n	Onun gaybette oluşu, hi&ccedil; kimseyi g&ouml;rmediği veya hi&ccedil; kimsenin onu g&ouml;rmediği anlamına gelmez. O m&uuml;lakat edildiği zaman tanınmaz. İmam&rsquo;ın m&uuml;barek v&uuml;cudunun faydaları ve bereketlerinin yanısıra, onun varlığına, a&ccedil;ık gizli b&uuml;t&uuml;n sırlarımızı bildiğine, her an zuhur edebilip zalimlerin k&ouml;k&uuml;n&uuml; kazıyacağına inanmak da insanın eğitim ve terbiyesinde m&uuml;sbet rol oynar, onun kalbinde ciddiyet ve &uuml;midin meydana gelmesine neden olur.</p>\n\n<p>\n	Evet, insanlar, gaybet zamanında da kendi başlarına buyruk olmadıklarını, ilim ve hikmet, g&uuml;&ccedil; ve kudret sahibi ilahi bir İmamlarının olduğunu bilmelidirler.</p>\n\n<h3>\n	&Ouml;mr&uuml;n&uuml;n Uzun Olmasındaki Teredd&uuml;t ve Ş&uuml;phelere Cevap</h3>\n\n<p>\n	Bu ş&uuml;pheye detaylı bir cevap vermeye gerek yoktur. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Peygamberimiz ve pak İmamlarımızdan elimize ulaşan hadislere m&uuml;racaat eden herkes, Gaib İmam&rsquo;ı harikuladeliklerle tanır. Harikuladelikler de muhal değildir; bilim yoluyla da muhal olduğu ispatlanamaz. &Ccedil;&uuml;nk&uuml; bilim, kesinlikle alemde etkin olan illet ve nedenlerin sadece bizim m&uuml;şahade ettiğimiz şeylerle sınırlı olduğunu, bunların dışında g&ouml;rmediğimiz ve tanımadığımız illet ve nedenlerin olmadığını s&ouml;yleyemez. Dolayısıyla, bazı fertlerin, uzun &ouml;m&uuml;rl&uuml; olmanın sır ve nedenlerini bilip de binlerce yıl yaşaması pek&acirc;la m&uuml;mk&uuml;nd&uuml;r. Bu nedenle bilim, insanın &ouml;mr&uuml;n&uuml; bug&uuml;nk&uuml;nden daha fazla uzatacak vesileleri keşfetmekten &uuml;midini kesmemiştir.</p>\n\n<h3>\n	Kıyamının Tehirindeki Sebep</h3>\n\n<p>\n	<em>Yanabi-ul Mevedde</em>&rsquo;den naklen <em>el-Mahacce</em>, s. 428.</p>\n\n<p>\n	Fetih suresindeki &ldquo;Eğer k&acirc;firlerle m&uuml;&rsquo;minler birbirinden ayrılmış olsalar onlardan k&acirc;fir olanları acı bir azapla azaplandırırız.&rdquo; Ayet ile ilgili olarak İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: &ldquo;Doğrusu k&acirc;firlerin ve m&uuml;nafıkların sulb&uuml;nde Allah&rsquo;ın m&uuml;&rsquo;min emanetleri vardır. Allah&rsquo;ın o emanetleri onlardan ayrılmadık&ccedil;a Kaim&rsquo;imiz zuhur etmeyecektir. O, emanetler ayrılınca zuhur edecek, k&acirc;firleri ve m&uuml;nafıkları &ouml;ld&uuml;recektir.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Enbiy&acirc;: 73.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - İsra:44</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Ahzab:72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Buhari&rsquo;de Mehdi aleyhisselam&rsquo;dan &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> yere indiğinde &uuml;mmetin imamı&rdquo; diye s&ouml;z edilmiştir. Bu hadisten maksadın Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunda kimse ş&uuml;phe etmemiştir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya: 105.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur: 55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> -&Ouml;rneğin: Ebu Nuaym&rsquo;in &ldquo;<em>el-Erbaune Hadisen fi Zikr-il Mehdi</em>&rdquo; 15. Hadis;<em> Feraid-us Simtayn, el-Havi li-l Fetava</em>, c. 2, s. 63 ve &ldquo;<em>Rumuz-ul Ahadis</em>&rdquo; s. 508.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> &Ouml;nreğin: Ebu Nuaym <em>el-Erbaune Hadisen </em>36. Hadis, &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 97; Kurtubi &ldquo;<em>Tezkire</em>&rdquo;, s. 619; &ldquo;<em>el-Fusul-&ucirc;l M&ucirc;himme</em>&rdquo;, s. 280; &ldquo;<em>Muhtasaru Tezkiret-il Kurtubi</em>&rdquo;, s. 128; Ebu&rsquo;l Ala-i Attar, &ldquo;<em>el-Erbaiun</em>&rdquo;, s. 301; <em>Cami-us Sağir</em>, c. 2, s. 377; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 64; &ldquo;<em>İsaf-ur Rağibin</em>&rdquo; s. 150, &ldquo;<em>el-Feth-ul Kebir</em>&rdquo;, c. 3, s. 48; &ldquo;<em>Feraid-us Simtayn</em>&rdquo;; &ldquo;<em>Sevaik</em>&rdquo;, s. 99; &ldquo;<em>S&uuml;nen-&ucirc;l H&ucirc;da</em>&rdquo;, s. 573; &ldquo;<em>Nur-ul Ebsar</em>&rdquo; s. 231 ve &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo;, c. 6, s. 30.</p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\" uage=\"JavaScript\">\n			<p>\n				&nbsp;<a href=\"#_msoanchor_1\">[HH1]</a></p>\n		</div>\n	</div>\n</div>','Hz. Peygamberin (s.a.a) Hadislerinde İmam Mehdi (a.s)','','inherit','closed','closed','','2580-revision-v1','','','2020-05-08 13:07:35','2020-05-08 10:07:35','',2580,'http://islamex.com/?p=2598',0,'revision','',0),(2599,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	Şeyh M&uuml;fid (r.a)</p>\n\n<p>\n	Dinine yardım edenlere yardım edeceğine vaad veren, yolunu tanıyıp, o yolda y&uuml;r&uuml;yenleri zaferle m&uuml;jdeleyen ve kendisini inkar edenleri kurtuluşermeyeceğını bildiren Allah&rsquo;a hamdolsun. &Ouml;yle bir Allah ki nimetleri kendisine y&ouml;nelmeye sebep olmaktadır. O&rsquo;nun azap ve intkamından yalnıza ona sığınmak gerekir.</p>\n\n<p>\n	Selam olsun &ouml;nderimiz Muhammed Mustafa (s.a.a)&rsquo;e ve O&rsquo;nun pak Ehl-i Beyt (a.s)&rsquo;ına ki Onlar insanların ger&ccedil;ek rehber ve kılavuzlarıdırlar.</p>\n\n<p>\n	Ben, daha &ouml;nce, imametin gerekliği hakkında bir kitap yazmıştır. O kitapta, İmamların masumiyeti, Onların &ouml;teki insanlardan &uuml;st&uuml;nl&uuml;klerini sahip oldukları faziletleri ve amellerini geniş&ccedil;e ele almış iddia ettikleri şeylerin doğruluğunu ispat eden deliller getirmiştim. Ayrıca Onları tam olarak tanıtan ayetler ve hadisleri de naklettim. Orada muhalıflerin inan&ccedil;larının batıllığını yine neden İmamlardan bazılarının kıyam zalimlerin karşısına dikildiklerini ve bazılarının kıyam etmeyip, zul&uuml;mler d&ouml;k&uuml;len kanlar ve Kur&rsquo;an&rsquo;a yapılan muhaletlerin karşısında direnmediklerini delillerle geniş&ccedil;e a&ccedil;ıklamıştım. Sonunda da şirlerin son imamının ğaybetlin nedenlerini beyan ettim.</p>\n\n<p>\n	Daha sonra imanında, faziletinde ve inanın doğruluğunda ş&uuml;phe etmediğim bir dostum, İmam Mehdi Sahibel Zaman (a.s) hakkında kafasına takılan bazı soruları daha doğru eleştirileri, cevaplamamı benden istemişti. Benden onlara sırasıyla (onun yazdığı sıraya g&ouml;re) cevap vereceğim. Cevaplar &ouml;yle bir şekilde olacak ki d&uuml;ş&uuml;nebilen herkes bunları anlayabilcektir. Bunlar i&ccedil;in &ouml;mr&uuml;n&uuml; ilim &ouml;ğrenme yolunda harcamaya ve kendi yazdığım &ouml;teki kitaplara baş vurmaya gerek kalmayacaktır. Bu yolda Allah&rsquo;tan yardım diliyorum.</p>\n\n<h2>\n	SORULARIN &Ouml;ZETİ</h2>\n\n<p>\n	Soruların &ouml;zeti ş&ouml;yledir:</p>\n\n<p>\n	1) İmamiyye Allah&rsquo;ın Hasan b. Ali b. Muhammed b. Ali b. Musa el- Rıza (Aleyhumus Selam) yani 11. İmam Hasan Askeri (a.s)&rsquo;a daha hayattayken bir oğul verdiğini iddia ediyor. Halbuki, O&rsquo;nun ailesinden ya da akrabalarından hi&ccedil; kimsenin b&ouml;yle bir &ccedil;ocuğun olduğundan haberi yoktur. Ayrıca hi&ccedil; bir mezhep ve fırka imamiye&rsquo;nin bu iddiasını kabul etmiyor. Acaba bu İmam Hasan Askeri (a.s)in oğlu olmadığına delil değil midir?</p>\n\n<p>\n	2) İmam Hasan Askeri (a.s)&rsquo;ın kardeşi ve ona en yakın olan Cafer b. Ali b. Muhammed İmam Hasan Askeri (a.s)ın b&ouml;yle bir oğlu olduğunu şiddetle inkar etmiştir. Hatta imam (a.s) vefat ettikten sonra O&rsquo;nun b&uuml;t&uuml;n mallarına sahip &ccedil;ıkmıştır. Cafer zamanın halifesine, şiilerden bazılarının b&ouml;yle bir iddia da bulunduklarını haber verdi. Halifede, İmam Hasan Askeri (a.s)&rsquo;ın hanımları ve kenizlerinin hamile ya da doğum yapıp-yapmadıklarını araştırması i&ccedil;in bu işi iyi bilen kadınlar onun evine yolladı. Ama hamile yada doğum ait hi&ccedil; bir alamet bulamadılar. Bu, İmam Hasan Askeri (a.s)in bir oğlu olduğu iddiasının doğru olmadığını g&ouml;stermektedir.</p>\n\n<p>\n	3- Şii tarih&ccedil;ilerinin hepsi, İmam Hasan Askeri (a.s) b&uuml;t&uuml;n mal ve vakıflarını annesi &ldquo;Hadis&rdquo;e (k&uuml;nyesi &ldquo;Eb-ul Hasan&rdquo;dır) vasiyet ettiğini, bu vasiyette d&uuml;nyaya gelmiş ya da gelecek olan oğlundan s&ouml;zetmediğini yazıyorlar. Bu da imamiyyenin iddiasının doğru olmadığını g&ouml;steren delillerden bir başkasıdır.</p>\n\n<p>\n	4- İnsanı her şeyden &ccedil;ok ş&uuml;phe ve teredd&uuml;te d&uuml;ş&uuml;ren şey İmam Mehdi (a.s)&rsquo;ın doğum ve yaşamının neden gizli olduğudur. Halbuki, Onun babalarının bulunduğu zaman ve şartlar daha zordu. Buna rapmen onların doğumları gizletilmemiş ve onlar a&ccedil;ıklarak kendilerinin kim olduklarını bildirmişlerdir.</p>\n\n<p>\n	5- Esasen İmamiyyenin iddiası ger&ccedil;eklerle uyuşmamatadır. &Ccedil;&uuml;nk&uuml; bu kadar uzun s&uuml;re yaşayan bir insanın yaşadığı yerden ve yaşam farzından hi&ccedil; kimsenin haberdar olamaması imkansız gibidir.</p>\n\n<p>\n	6- İmamiyyenin iddiası bir başka y&ouml;ndende ger&ccedil;eklerin tarsinedir. O da şu dur: Diyorlar ki, İmam Mehdi, babasının vefatından bir ka&ccedil; yıl &ouml;nce yani h.k. 260 yılında d&uuml;nyaya geldi ve şu ana kadar ki h.k. 1410 yılındayız yaşamaktadır. Buda normal olarak imkansız bir şeydir. Bir insan bu kadar uzun s&uuml;re yaşayamaz.</p>\n\n<p>\n	7-&nbsp; İmamiyyenin iddiasını doğru ve ger&ccedil;ekle uygun olduğunu kabul etsek bile, gizli olarka yaşayan bir imamın ne faydası olacaktır? Esasen beşeriyet islami tebliğ etmeyen, İslami had ve hudutları uygulamayan, h&uuml;k&uuml;mleri beyan etmeyen, kimseye yoll g&ouml;stermeyen, emr-i bil maruf ve nahy an-il m&uuml;nker etmeyen ve islam yolun da cihad etme imkanı olmayan bir rehbere neden ihtiya&ccedil; duysujn?!</p>\n\n<p>\n	8- Şianın imamiye dışındaki fırkalarıda imamiye gibi bir &ouml;nderlerinin gizli olarak yaşadığını iddia etmektedirler. Ama imamiye bunu şiddetle reddetmekte, onların inan&ccedil;larının batıl olduğunu s&ouml;ylemektedir. Oysa bu fırkaların iddiaları i&ccedil;in getirdiği deliller imamiyyenin getirdiği dilillerin aynısıdır. &Ouml;rneğin &ldquo;Mumtevire&rdquo; fırkası 7. İmam Musa b. Cafer (İmam Musa Kazım) (a.s)&rsquo;ın gizli olarak yaşadığını ve gerekli olduğu zaman zuhur edeceğini s&ouml;yl&uuml;yorlar. &ldquo;Kisaniye&rdquo; Muhammed b. Hanefi&rsquo;ynin gizlide yaşadığını ve sonunda kıyam edeceğini iddia ediyorlar. &ldquo;Navusiyye&rdquo; 6. İmam Cafer b. Muhammed (a.s) (İmam Cafer-i Sadık)&rsquo;ın &ldquo;İsmailiyye&rdquo; İsmail b. Cafer Muhammed&rsquo;in gizli olarak yaşadığını ve bir g&uuml;n gelip kıyam edeceklerini iddia ediyorlar. İmamiye bunların iddiasını reddediyorsa, kendi iddialarını da reddetmeleri gerekiyor.</p>\n\n<p>\n	9- İmamiyye İmam Mehdi (a.s)&rsquo;ın gaybet ve zuhuru konusunda &ccedil;elişkiye d&uuml;şm&uuml;şlerdi. Bir taraftan, Allah l&uuml;tuf ve merhametiyle İmamın g&ouml;zlerden kaybolmasına ve insanların ona ulaşamamasına izin veriyor ve Allah, kullarının ihtiyacı olduğu zaman toplumu hıfzetmek ve maslahatın dışında onlara g&ouml;r&uuml;nme izni vermemektedir diyorlar &ouml;te yandan bir imamın olmasının gerekliliğinin felsefesi hakkında, insanların dinin kanun ve meselelerinin bilen birine ihtiyacı olup, Allah&rsquo;ın onu g&ouml;ndermesi gerektiğini s&ouml;ylemektedirler. Eğer Allah b&ouml;yle birini g&ouml;ndermez ve insanlar dinin h&uuml;k&uuml;mlerini &ouml;ğrenme imkanını bulmazlarsa bu Allah&rsquo;ın beşeri nizamı g&ouml;ztmediğini kullarının ihtiyacı tam ve g&uuml;zel bir şekilde temin etmediğini g&ouml;stermektedir. G&ouml;r&uuml;l&uuml;ğ&uuml; &uuml;zere bu iki iddia tamamen birbiriyle &ccedil;elişmektedir.</p>\n\n<p>\n	10- İslami mezheplerinin hepsi, mucizenin yanlızca peygamnberlere &ouml;zg&uuml; bir şey olduğuna &ouml;zel olduğunua inanmaktadırlar. İmamiyyenin iddiasına g&ouml;re, İmam Zaman (a.s) zuhur edeceği zaman kendisini tanıtması i&ccedil;in mucizeye ihtiyacı olacaktır. Ancak bu şekilde kendisinin imametini ispat edebilir. &Ccedil;&uuml;nk&uuml; kimse mucize olmadan onu tanıyamayacaktır. Ama mucize peygamberlere &ouml;zg&uuml; birşeydir.</p>\n\n<h2>\n	BİRİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen birinci eleştirisinde ş&ouml;yle diyor: &ldquo;Hasan b. Ali (a.s)&rsquo;ın oğlu İmam Mehdi (a.s)&rsquo;ın doğumunun halktan , hatta kendi ailesinden gizlenmesi ve bu gizliliğin devam etmesi normalın dıın da olan bir şeydir.&rdquo; Bu eleştiri &ccedil;ok zayıf ve temelsizdir.</p>\n\n<p>\n	Sebebi şudur: Bu iş hi&ccedil;te normalın dışında bir şey değildir. Akıl ve b&uuml;rhan b&ouml;yle bir olayın ger&ccedil;ekleşebileceğini kabul ve tastik etmektedir. Tarihte bunun bir &ccedil;ok &ouml;rneğini g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Padişahlar ve devlet adamları &ccedil;eşitli sebeplerden dolayı &ccedil;ocuklarının doğumunu gizlemişlerdir.</p>\n\n<p>\n	Mesela, birisi resmi olmayan karısından &ccedil;ocuk sahibi oluyor. Resmi karsının bunu bilmesini istememektedir. &Ccedil;&uuml;nk&uuml; resmi karısı bunu bilirse hased eder, kin besleyip, kocasının hayatını mahyedebilir. Bu y&uuml;zden aile d&uuml;zeninin yıkılma tehlikesi ge&ccedil;inceye kadar &ccedil;ocuğunun doğumunu b&uuml;t&uuml;n yakınlarından gizlemektedir. Bazen de &ouml;l&uuml;nceye kadar kimseye s&ouml;ylememekte yanlızca &ouml;l&uuml;m esasında &ccedil;ocuğun kime ait olduğu me&ccedil;hul kalmasın ve hakları zayi olmasın diye a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Bir bakıyorsunuz &ccedil;ocuğu oluyor ve Padişah onun doğumunun bilinmesine izin vermiyor. &Ccedil;ocuk b&uuml;y&uuml;y&uuml;p geliştikten sonra bunu a&ccedil;ıklıyorlar. İran, Rum ve Hind padişahlarının bazıları işi yapmışlardı.</p>\n\n<p>\n	Tarih&ccedil;iler ş&ouml;yle yazıyor: Siyaveş&rsquo;ın karısı ve T&uuml;rk padışahı Efrasya&rsquo;ın kızı Vesfaferid &ldquo;Keyhusrev&rdquo;i d&uuml;nyaya getirmişti. Vesfaferid, Keyhusrev&rsquo;in doğumunu uzun bir m&uuml;ddet dedesi Kikavus&rsquo;dan gizledi. Kikavus, Babil ve daha &ccedil;ok doğunu padişahı idi. Kikavusun epey bir zaman ondan haberi olmadı. Halbuki yıllarca onu bulmak i&ccedil;in uğraşmıştı. Tarih kitaplarıda bu olayı geniş&ccedil;e yazmışlardır. Fars tarih&ccedil;ileri Keyhusrev&rsquo;in doğumunu ve gizletilmesinin sebebini yazmışlardır. Muhammed b. Cerir Taberi de &ldquo;Tarih&rdquo; kitabında olayı nakletmiştir.</p>\n\n<p>\n	Bu olay İmam Mehdi (a.s)&rsquo;ın olayı gibidir. Eleştirmenler tarihteki bu olayları kabuyl ederken İmam Mehdi (a.s)&rsquo;ın inkar etmektedirler.</p>\n\n<p>\n	Bazılarıda &ccedil;ocuğunun doğumunu yakınlarından ve akarabalarınden gizler &ccedil;&uuml;nk&uuml; onlar ırs y&uuml;z&uuml;nden &ccedil;ocuğu &ouml;ld&uuml;rebilirler dolayısıyla varis sayısını azaltırlar. Ama &ccedil;ocuk b&uuml;y&uuml;y&uuml;p artık ona bir zarar gelmeyeceği anlaşılınca kimliği a&ccedil;ıklanır.</p>\n\n<p>\n	Bazen bakıyorsunuz bir padişah &uuml;lkesinin durumunu g&ouml;z&ouml;n&uuml;ne alarak &ccedil;ocuğunu halktan gizliyor. &Ccedil;&uuml;nk&uuml; bazı &uuml;lkelerin halkı padişahın kendi neslinden olmayan birisini onun yerine kabul etmemektedir. Padişahta ordunun ve elinin altında olanların kendisine itaat edip etmedilerini denemek i&ccedil;in &ccedil;ocuğunu onlardan saklamaktadır. &Uuml;lkenin işleri yerine oturucaya kadar onu gizlemektedir. Daha sonraları &ccedil;ocuğun kendi yerine ge&ccedil;eceğini a&ccedil;ılıyor. Bu siyaset d&uuml;nyasında meşhur olan bir şeydir.</p>\n\n<p>\n	Bazen bir padişah emrinin altındaki insanlara emniyet y&ouml;n&uuml;nden veya başka y&ouml;nlerden nasıl tesir ettiğini anlamak i&ccedil;in kendisini gizliyor veya &ouml;ld&uuml;ğ&uuml;n&uuml; halkın i&ccedil;inde yayıyor. Hatta bu gibi şeyler m&uuml;sl&uuml;manların arasındada &ccedil;ok g&ouml;r&uuml;lmuşt&uuml;r. Bir &ccedil;ok &ccedil;ocuğun soyu babasının &ouml;l&uuml;m&uuml;nden sonra ortaya &ccedil;okmıştır. Bu s&uuml;re i&ccedil;inde kimse onu tanımamıştır. İki m&uuml;sl&uuml;man şahidin şahitliğiyle babasının kim olduğu&nbsp; belirlenmiştir. &Ccedil;&uuml;nk&uuml; babası &ccedil;ocuğun ona ait olduğunun bilinmesini istememiştir. &Ccedil;ocuk onun ger&ccedil;ek &ccedil;ocuğu değildir, sadece islami maslahat icabı &ccedil;ocuk ona nisbet verilmektedir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Tarihe g&ouml;ze attığımızda, &ccedil;eşitli sebeplerden dolayı padişahların ve normal insanların &ccedil;ocuğunu gizlediğini veya onun &ouml;l&uuml;m&uuml;n&uuml; ilan ettiklerinin bir &ccedil;ok &ouml;rneklerini g&ouml;rmekteyiz.</p>\n\n<p>\n	Yine m&uuml;sl&uuml;man tarih&ccedil;iler ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi Hz. İbrahim (a.s)&rsquo;ın doğumunun gizli olduğunu ve akrabalarından kimseinin haberi olmadığını yazmışlarıdr. &Ccedil;&uuml;nk&uuml; o zamanın padişahının &ouml;ld&uuml;rmesinden korkuluyordu. Hz. Musa (a.s)&rsquo;ın doğumu da Firavun tarafından &ouml;ld&uuml;rmesinden korkulduğu i&ouml;in gizli tutulmuştu. Kur&rsquo;an Kerim a&ccedil;ık&ccedil;a Hz. Musa (a.s)&rsquo;ın annesinin onu bir sandığa koyup, nehire attığını ve vahiy yoluyla &ccedil;ocuğunun salim kulacağının ona ilham edildiğini beyan etmektedir. Hz. Musa (a.s)&rsquo;ın annesi onu korumak i&ccedil;in bu işi yapmıştı.</p>\n\n<p>\n	B&uuml;t&uuml;m bunları g&ouml;z &ouml;n&uuml;ne alarak şimdi şu soruyu soruyoruz: İmam Hasan Askeri (a.s) oğlunun doğumunu akraba ve yakınlarından gizlemesi acaba mantık ve normal şartların dışında olan bir olaymıdır. Oysa İmam Mehdi (a.s)&rsquo;ın doğumunun gizli tutulmasının sebepleri &ouml;teki insanların doğumunun gizli tutulmasından daha a&ccedil;ık ve daha normaldı. İleride bu sebeplerin neler olduğuna değineceğiz.</p>\n\n<h2>\n	İMAM MEHDİ (A.S)&rsquo;IN D&Uuml;NYAYA GELİŞİ KESİNDİR</h2>\n\n<p>\n	İmam Askeri (a.s)&rsquo;ın bir oğlu olduğunu kimse haber vermemiştir iddiasına gelince ger&ccedil;ekten &ccedil;ok zayıf ve asılsız bir iddia olup, ger&ccedil;eğe de yakırıdır. İmam Hasan Askeri (a.s)&rsquo;ın &ldquo;Mehdi&rdquo; adında bir oğlunun olduğunu ait veliller &ouml;teki insanların &ccedil;ocuklarının olduğunu ispatlayan yollardan daha emin ve g&uuml;venilidir. &Ccedil;&uuml;nk&uuml; insan, &ccedil;ocuğunu doğumunu bir &ccedil;ok yoldan ispat edebilir:</p>\n\n<p>\n	1) Ebe yada başka bir kadının doğum sırasında orada olması ve halka &ccedil;ocuğun kime ait olduğunu s&ouml;ylemesi.</p>\n\n<p>\n	2) Erkeğin karısının doğurduğu &ccedil;ocuğun kendisine ait olduğu s&ouml;ylemesi.</p>\n\n<p>\n	3) İki adil m&uuml;sl&uuml;man babanın &ccedil;ocuğun kendisine ait olduğunu s&ouml;ylemesine şehadet vermeleri.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın doğumu bu yolların her &uuml;&ccedil;&uuml;ylede ispat olunmaktadır. İlim ve fazilet ehli, dindar ve takvalı bir &ccedil;ok kadın ve erkek, imam Hasan Askeri (a.s)dan kendisinin bir oğlu oluğunu ve Onun kendisinden sonra İmam olacağını buyurduğunu nalediyorlar. Onların bir kısmı İmam Mehdi (a.s)&rsquo;ı kundaktayken, bir kısmı da &uuml;&ccedil;-d&ouml;rt yaşındayken g&ouml;rm&uuml;şledir.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın kendileri de babasından sonra şiilerin sorularını cevaplamış onlara emirler vermiştir. Şiilerde &uuml;zerlerine farz olan hums, zekat vb. gibi şeyleri O&rsquo;na ulaştırmışlardır. Bu konuyu İmam Hasan Askeri (a.s)&rsquo;dan nakleden, daima O&rsquo;nun huzurunda olan ve İmam Hasan Askeri (a.s)&rsquo;dan sonra İmam Mehdi (a.s)&rsquo;ın hizmetinde bulunan g&uuml;venilir insanlardan bazılarının isimlerini &ldquo;el- İrşad fi Marifet- illah Al- al ibad&rdquo; ve &ldquo;el- İzah fil İmamet vel Ğaybet&rdquo; adlı kitaplarımda naklettim. Daha &ccedil;ok bilgi edinmek isteyenler o kitaplara baş vurabilirler.</p>\n\n<h2>\n	İKİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: &ldquo;Cafer b. Ali kardeşinin (İmam Hasan Askeri (a.s)) oğlu oluğunu şiddetle reddetmiştir. Bu y&uuml;zden İmam (a.s)&rsquo;ın &ouml;l&uuml;m&uuml;nden sonra O&rsquo;nun mallarına sahip &ccedil;ıkmış, zamanın sultanın O&rsquo;nun kadınlarının ve kenizlerinin hamile olup-olmadığını &ouml;ğrenmek i&ccedil;in araştırmaya zorlamış ve İmam (a.s)&rsquo;ın oğlu olduğunu iddia edenin kanının d&ouml;k&uuml;lmesini caiz bilmiştir.&rdquo;</p>\n\n<p>\n	Bu eleştiride &ouml;nceki eleştiri gibi bir ka&ccedil; y&ouml;nden temelsiz ve boştur:</p>\n\n<p>\n	1- Bir isanın amelinin delil olarak kabul edilmesi o amelin doğruluğuna ayrıca o şahsın yalnış ve hata yapmamasına bağlıdır.&nbsp; O insan asla g&uuml;nah işlememelidir. M&uuml;sl&uuml;manların hepsi Cafer b. Ali&rsquo;nin b&ouml;yle bir makamının olmadığını biliyorlar. Onun Masum imam (a.s)&rsquo;ın oğlu olması b&ouml;yle bir makama (g&uuml;nah işlememe makamı) sahip olmasını gerektirmemektedir. Ge&ccedil;mişte bir &ccedil;ok insan vardı ki peygamberin oğlu olmasına rağmen b&uuml;y&uuml;k g&uuml;nahlara d&uuml;&ccedil;ar olmuşlardır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, Hz. Yakup (a.s)&rsquo;ın evlatlarının babaları peygamber olmasına rağmen Hz. Yusuf (a.s)&rsquo;a zulmettekilerini a&ccedil;ıkca buyurmaktadır. Hz. Yakup (a.s) Hz. Yusuf (a.s)&rsquo;ın koruması i&ccedil;in evlatların sıkı sıkı tenbihleyip, onlardan ahit almasına rağmen onlar şeytanın hilesine uyarak, O&rsquo;nu kuyuya atmışlardı. Hz. Yakup (a.s)&rsquo;ı uzun bir s&uuml;re, Hz. Yusuf (a.s)&rsquo;dan ayrı bırakmış, O&rsquo;nu &uuml;z&uuml;nt&uuml; ve kedere boğmuşlardı. Su&ccedil;suz olduklarını ispatlamak i&ccedil;in de yalan yere yemin ettiler. Hz. Yakup (a.s)&rsquo;ın &ccedil;ocukları gibi peygamber evlatları b&ouml;ylesi yanlış bir d&uuml;ş&uuml;nce ve amele kapılmışlarsa, makamı onlardan daha aşağı olan birisinin de aynı şeyi yapması acaba ihtimal dışı mıdır?</p>\n\n<p>\n	2) Cafer&rsquo;in kardeşinin oğlunun varlığını bilmesine rağmen onu inkar etmesi &ccedil;ok doğal olup, beklentinin dışında bir şey değildir. &Ccedil;&uuml;nk&uuml; Caferi, kardeşinin oğlunun inkar etmeye s&uuml;r&uuml;kleyen tabii sebepler &ccedil;oktu. Bu sebepleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	A) İmam Hasan Askeri (a.s)&rsquo;ın &ccedil;ok malı vardı. Cafer, eğer bu malı ele ge&ccedil;irebilseydi bir &ccedil;ok nefsani isteklerine ve maddi arzularına kavuşacaktı.</p>\n\n<p>\n	B) İmam Askeri (a.s)&rsquo;ın şiaların i&ccedil;inde &ouml;yle b&uuml;y&uuml;k ve değerli bir makam vardı ki, şiirler her t&uuml;rl&uuml; şahsi ve toplumsal işlerinde onu kendilerine mukaddem eder, ona itaat ederlerdi. O&rsquo;nun rızasını Allah&rsquo;ın rızası ve gazabını Allah&rsquo;ın gazabı olarak kabul ederlerdi.</p>\n\n<p>\n	C) İmam Hasan Askeri (a.s) şiilerin maddi ve manevi işlerinin mercii ve ve sorumlusu idi. Şiilerin hepsi zekat ve humuslarını ilahilar vazife olarak Ona veya Onun vekillerine teslim ederlerdi. O da m&uuml;stehak olanlara ulaştırırdı. Cafer, şiilerin İmam Askeri (a.s) dan sonra bu paraları onun halifesine vereceklerini biliyordu. Bu kadar tahrik edici sebepleri g&ouml;ren Cafer &ldquo;Mehdi&rdquo; (a.s) inkar ediyorsa, acaba onun s&ouml;z&uuml;n&uuml; ve şahitliğini kabul etmek doğru mudur?</p>\n\n<p>\n	Caferin inkarını delil olarak kabul edenler ger&ccedil;ekte Hz. Muhammed (s.a.a)&rsquo;ın peygamberliğini inkar eden Ebu Leheb&rsquo;in inkarını delil olarak kabul eden bir kısım yahudi ve hıristiyanlar gibidirler. Hz. peygamber (s.a.a)&rsquo;in amcası Ebu Leheb, O&rsquo;nun (s.a.a) peygamber olduğunu ispat eden mucizeleri g&ouml;rmesine rağmen yine de Hz. Muhammed (s.a.a)&rsquo;in peygamberliğini inkar ediyrodu Halbuki Cafer ve Cafer gibilerin ger&ccedil;eği keşfetmesi &ccedil;okdu kolay bir şey değildir. &Ccedil;&uuml;nk&uuml; ger&ccedil;ek bu gibi insanlardan gizli tutuluyordu.</p>\n\n<p>\n	Kısaca şunu demek istiyorum, bu konuyu kabul etmeyenler Cafer b. Ali veya Ebu Cehl veya Ebu Lehebin inkarlarını delil olarak getirmezler. &Ccedil;&uuml;nk&uuml; onlar ne tarafsız bir alim ve nede islam fakihidirler. Aksine onlar avam ve cahillerdendirler.</p>\n\n<p>\n	3) Şii tarih yazarları ve şii olmayan tarih&ccedil;iler Cafer b. Ali&rsquo;nin yaşam ve ahlakını onun kardeşinin oğlu &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı inkar etme sebeplerini ve neden halifeyi İmam Mehdi (a.s)&rsquo;a ve şiilerine karşı tahrik ettirdiğini nakletmişlerdir. Eğer bende onları burada nakledersen durum a&ccedil;ığa &ccedil;ıkacak ve Caferin k&ouml;t&uuml; niyyetini herkes anlayacaktır. Ama bir ka&ccedil; sebepten dolayı bunları aktaramıyorum. Bu sebeplerden biri şudur: Bug&uuml;n Caferin soyundan gelen bir &ccedil;ok insan var ki onlar İmam Mehdi (a.s) ve Onun y&uuml;ce makamını kabul edip, iman getirmişlerdir. Hatta yaptığım araştırmalar sonucunda diyebilirim onların hepsinin inancının &ldquo;imamiyye&rdquo;nin inancı gibi olduğunu g&ouml;rd&uuml;m. Onlar İmam Mehdi (a.s)&rsquo;ın yaşadığını ve zuhurunu beklediklerini s&ouml;yl&uuml;yorlar. İslami inan&ccedil; ve insanın halaki yapısı, onların ge&ccedil;mişini burada a&ccedil;ıp, daha fazla rencide etmememi gerektirmektedir.</p>\n\n<p>\n	Sonra burada verdiğim cevaplar, İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olduğunu inkar eden &ldquo;Mutezili&rdquo;, &ldquo;Haşeviye&rdquo;, &ldquo;Zeydiye&rdquo;, &ldquo;Hariciler&rdquo; ve &ldquo;Murcie&rdquo; gibi dar d&uuml;ş&uuml;nceli fırkalar i&ccedil;in yeterlidir. Caferin yaşamına ve ahlağına ayrıca değinmeye gerek yoktur.</p>\n\n<h2>\n	&Uuml;&Ccedil;&Uuml;NC&Uuml; ELEŞTİRİN VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Hasan Askeri (a.s) &ouml;l&uuml;m d&ouml;şeğinde iken annesi &ldquo;Hadis&rdquo; (&Uuml;mm-&uuml;l Hasan)&rsquo;e vakıflarını ve mallarını vasiyet etmiş onlarda tasarruf etme hakkını ona vermiştir. Bu İmam Askeri (a.s)&rsquo;ın oğlu olmadığının delilidir.</p>\n\n<p>\n	Bu eleştiri de zayıf ve temelsizdir. Buna dayararak İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olmadığı ispat edilemez. &Ccedil;&uuml;nk&uuml; İmam Askeri (a.s) annesine vasiyette bulunmuşsa bunun sebebi oğlunun doğumunu gizlemek, onun kanının d&ouml;k&uuml;lmesini helal bilenlerden saklamak i&ccedil;indi. Eğer vasiyetinde ondan bahseder veya onun kedisine direk olarak vasiyet etseydi, o zaman asıl ve y&uuml;ce hedef olan &ldquo;Mehdi&rdquo; (a.s)&rsquo;ın gerekli ve m&uuml;nasip bir zamana kadar korunması hedefi tehlikeye d&uuml;şerdi. Hatta İmam (a.s) vasiyetinde halifeye yakın olan &ldquo;Mevla Vasık&rdquo;, &ldquo;Mevla Muhammed b. Me&rsquo;mun&rdquo; ve &ldquo;Feth b. Abdrabbih&rdquo; gibi saray adamlarının adının da getirdi ki, vasiyet Abbasiler tarafından muteber sayılsın ve oğlunun varlığını hususunda ş&uuml;phe uyanmasın. Bu şekilde onların &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı aramalarına engel olmak ve şiileri onun varlığına ve imametine inanma ittihamından uzak tutmak istiyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Yukarıda s&ouml;ylenenlerden şu anlaşılmaktadır: Her hangi Birisi, İmam Askeri (a.s)&rsquo;ın anesine yaptığı vasiyeti dayarak İmamiyyenin inancını batıl etmeye &ccedil;alışır ve İmam (a.s)&rsquo;ın gizlide yaşayan oğlunu inkar ederse bu durum onun d&uuml;ş&uuml;nme ve anlama kapasitesinden yokson olduğunu g&ouml;stermektedir. Bu şahısın &ouml;nemli işlerde tedbir alan akıllı insanların matodundan haberi yoktur. İnsanlar, işlerinde her zaman b&ouml;yle yollara başvurular.</p>\n\n<h2>\n	MANSUR, 6. İMAM (A.S)&rsquo;IN VASİSİ OLUYOR</h2>\n\n<p>\n	Şii tarih&ccedil;ilerinin hepsi ş&ouml;yle yazıyorlar: Şiilerin 6. İmamı İmam Cafer b. Muhammed vefatı esnasında 4. kişiyi kendisine vasiy olarak se&ccedil;ti.</p>\n\n<p>\n	Birincisi zamanın halifesi Mansur, ikincisi halifenin veziri Rabi&rsquo;, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; hanım Hamide Berberi, d&ouml;rd&uuml;nc&uuml;s&uuml; ise oğlu İmam Musa Kazım (a.s) dır.</p>\n\n<p>\n	Bu d&ouml;rd&uuml;ne b&uuml;t&uuml;n mal ve vakıflarından tasarruf etme hakkı verdi. &Ouml;teki &ccedil;ocuklarının vasilik iddiasında bulunacağını bileliği i&ccedil;in vasiyetinde onlardan onların ismini vasiyetinde zikretmiş olsaydı s&ouml;zkonusu bu durum onların iddialarını g&uuml;&ccedil;lendirecekti. Eğer İmam Musa Kazım (a.s) fazilet, kemal, z&uuml;hd ve rehberlikte meşhur olmayıp, İmam Mehdi (a.s) gibi tanınmamış olsaydı ş&uuml;phesiz ki İmam Cafer-i Sadık (a.s) onun adını vasilerinin i&ccedil;inde getirmezdi. İmam Cafer-i Sadık (a.s)&rsquo;ın vasiyeti bu şekilde etmesi, ger&ccedil;elk vasi ve halifesi olan İmam Musay-ı Kazım (a.s)&rsquo;ı korumak, Mansurun hususiyetinden uzak tutmak i&ccedil;indi.</p>\n\n<p>\n	Bu olay, İmam Hasan Askeri (a.s)&rsquo;ın İmam Mehdi (a.s)&rsquo;ı zamanın rejiminin zararlarından korumak i&ccedil;in gizlemesi geretiğini başka bir delildir.</p>\n\n<h2>\n	D&Ouml;R&Uuml;N&Uuml;C&Uuml; ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen 4. eleştirisinde ş&ouml;yle diyor: İmam Hasan Askeri (a.s) oğlunu duyduğu endişeden dolayı gizlemişi kimseye Onun doğumnu ve yaşamını bildirmemişse, &ouml;yleyse bunu kendisinden &ouml;nceki İmamlar (a.s)&rsquo;ın da yapması gerekirdi. &Ccedil;&uuml;nk&uuml; &ouml;nceki İmamlar (a.s) kendi zamanlarındaki halifeler tarafından daha &ccedil;ok baskı altında olup, tehdit ediliyorlardı. Halifelerin İmamlar (a.s) ve şiilere karşı davranış daha şiddetli idi. Ama İmam Hasan Askeri (a.s) ve oğlunun zamanında şiiler daha &ccedil;ok ve daha zengindiler; dolayısıyla endişlemesine gerek yoktu.</p>\n\n<p>\n	Bu eleştiri de &ccedil;ok temelsiz bir eleştiridir. İmam Askeri (a.s)&rsquo;ın oğlunun doğumunu ve yaşadığını gizlemesi ve şiilere bile Onun adını s&ouml;ylememesi hatta işaret edilmesine dahi izin vermemesinin sebebi şudur. Halifeler &ouml;nceki İmamların (a.s) saltanat işlerine karışmadıklarını ve onların aleyhine silahlı kıyamlara izin vermediklerini biliyorlardı. İmamlar şialara tekiyye etmelerini tavsiye ediyorlardı. İmamları kendi yakınlarından bazıları silahlı m&uuml;cadele etmek istediklerinde bunu şiddetle kınıyor ve bir ka&ccedil; şart ger&ccedil;ekleşmeden silahlı m&uuml;cadelenin yapılmayacağını s&ouml;yl&uuml;yorlardı. Bu olaylar şunlardı:</p>\n\n<p>\n	1) &Ouml;ğle vakti g&uuml;neşin durması</p>\n\n<p>\n	2) G&ouml;kten &ouml;zel bir şahsın adının işitilmesi</p>\n\n<p>\n	3) Beyda&rsquo;da bir ordunun toprağa g&ouml;m&uuml;lmesi</p>\n\n<p>\n	Bu olaylar ger&ccedil;ekleştiği zaman son hak rehber zalim ve batıl devletleri yok etmek i&ccedil;in silahlı m&uuml;cadelesini başlatacaktır. Bu y&uuml;zden o zamanın halifeleri imamlar (a.s)&rsquo;ın varlığına ve onları tebliğ edenlere &ccedil;ok ehemmiyet vermezlerdi. Ayrıca silahlı kıyamlara yeltenen veya silahlı kıyamlara olumlu cevap veren şii &ccedil;ok azdı.</p>\n\n<p>\n	Ama İmam Hasan Askeri (a.s)&rsquo;ın vefatından sonra artık İmamların (a.s) sessizlik d&ouml;nemi bitiyor ve sılahlı kıyamı başlatacak bu işi kesinlikle yapacak imam (a.s)&rsquo;ın d&ouml;nemi başlıyordu. Bu durum, Onun (a.s) yakalanıp şehid edilmesi sebebini şiddetlendiriyordu. İmam Mehdi (a.s)&rsquo;ın d&ouml;nemindeki halifeler, eğer Onu &ouml;ld&uuml;r&uuml;rlerse &ouml;nemli ve tehlikeli bir kıyamı yokedeceklerdi.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	BEŞİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Mehdi (a.s)ın doğumundan bu g&uuml;ne kadar uzun bir s&uuml;re ge&ccedil;mesine rağmen kimse O&rsquo;nu g&ouml;rmemiş, yakınlarındanda hi&ccedil; Onun nerede olduğu hususunda bilgisi yok. Bu durum normalın dışında olan bir şeydir. &Ccedil;&uuml;nk&uuml; bir insan, d&uuml;şmanın korkusundan veya başka bir sebepten dolayı gizleniyorsa, onun gizlenme s&uuml;resi genellikle 20 yıldan &ouml;teye ge&ccedil;mez. Sonunda gizlendiği yerin neresi olduğu bilinir. Hatta gizli oluğu bu s&uuml;re i&ccedil;inde yakınları ve g&uuml;vendiği dostları onu g&ouml;rmeye gider, onun durumundan haberdar olurlar.</p>\n\n<p>\n	Bu eleştiride bir ka&ccedil; y&ouml;nden rededilmiştir:</p>\n\n<p>\n	1) Şiilerden g&uuml;venilir bir grup İmam Hasan Askeri (a.s)&rsquo;ın&nbsp; sırdaşı olup, Onunla şiilerin arasında vasıta idiler. Onları, İmam Mehdi (a.s)&rsquo;la g&ouml;r&uuml;ş&uuml;p, Ondan &ccedil;eşitli h&uuml;k&uuml;m ve meseleler nakletmişlerdir. Şiilerden aldıkları malları İmam (a.s)&rsquo;a teslim ediyorlardı. Osman b. Saide Amri, onun oğlu Muhammed b. Osman bu g&uuml;venilir vasıtalardandır. Yine &ldquo;Beni Said&rdquo; ve &ldquo;Beni Mehziyar&rdquo; Ahvazda, &ldquo;Ben-il Rukuli&rdquo; Kufede, &ldquo;Ben-i Nevbaht&rdquo; Bağdatta ve bazılarıda Kum, Kazvin v.s. b&ouml;lgelerdeki vasıtalardandırlar.Onların hepsi İmamiyye ve Zeydiye&rsquo;nin i&ccedil;inde meşhur olup, Ehl-i S&uuml;nnetin &ccedil;oğunluğu tarafındanda tanınmaktadırlar. Onlar akıllı, emin, d&uuml;ş&uuml;nen, bilgin ve siilerin ve şii olmayanların itimat ettiği insanlardı. Hatta halifeler bile onlara saygı g&ouml;sterirlerdi. &Ccedil;&uuml;nk&uuml; Onlar faziletli ve adildiler. &Ouml;yleki halife d&uuml;şmanların onlara ettiği ittihamlara asla itina etmezdi. Onlar hassas olan siyasi inan&ccedil; ve g&ouml;r&uuml;şleri beyan etmezlerdi. D&uuml;şmanın eline bahane verecek hi&ccedil; bir s&ouml;z s&ouml;ylemezlerdi.</p>\n\n<p>\n	2) Daha Mehdi (a.s) d&uuml;nyaya gelmeden yıllar &ouml;nce peygamber (s.a.a) ve İmamlar (a.s), Onun kıyam etmeden &ouml;nce biri k&uuml;&ccedil;&uuml;k biri de b&uuml;y&uuml;k olmak &uuml;zere iki ğaybetinin olacağını olacağını haber vermişlerdi. B&uuml;y&uuml;k gaybeti &ccedil;ok uzun olacaktır. Ğaybet-i Suğra (k&uuml;&ccedil;&uuml;k ğaybet)da &ouml;zel dostları Onun haberlerini yerini başkalarına s&ouml;yleyeceklerdir. Ğaybet-i Kubra (b&uuml;y&uuml;k ğaybet) da ise m&uuml;&rsquo;min ve takvalı insanların dışında kimse Onun yerini bilmeyecek, Ondan haber alamayacaktır.</p>\n\n<p>\n	Bu konudaki hadisler, İmam Askeri babası ve ceddi (a.s) daha d&uuml;nyaya gelmeden şiilerin hadis kitaplarında nakledilmiştir. İki ğaybetin ger&ccedil;ekleşmesi, bu hadislerin ve İmamiyyenin inancının doğru olduğunu ortaya koymuştur.</p>\n\n<p>\n	3- Dini bir gereklilikten dolayı g&ouml;zlere g&ouml;r&uuml;nmeyen bir insanın hangi delile dayanarak mutlaka yakınları veya g&uuml;vendiği dostları tarafından yerinin bilinmesi gerektiği iddia olunuyor? Bir &ccedil;ok insan vardı ki gizlendikleri zaman kimsenin haberi olmadı. Bu gibi insanların bazılarını aşağıda &ouml;rnek olarak getiriyoruz:</p>\n\n<p>\n	A) M&uuml;sl&uuml;man ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi, semavi dinlerin takip&ccedil;ilerinden Hz. Musa (a.s)&rsquo;dan &ccedil;ok &ouml;nce gelen Hızır (a.s) adında bir peygamberin g&ouml;zlerden saklandığını ve bu g&uuml;ne kadarda yaşadığını naklediyorlar. Kimse onun yerini keşfedememiş, onunla irtibatı olanlardan daha onun hakkında haber alammıştır. Sadece Kur&rsquo;an-ı Kerim onunla, Hz. Musa (a.s) arasında ge&ccedil;en bir olayı kısaca aktarmıştır. Bazı tarih&ccedil;ilerde, Onun takvali insanlardan bazılarına tanınmayan bir şekilde g&ouml;r&uuml;nd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Halkın da bir kısmı ş&ouml;yle diyor: Bazı takvalı insanlar onu g&ouml;rm&uuml;şlerdir, ama tanıyamamışlardır. Ondan ayrıldıktan sonra, O şahsın Hz. Hızır (a.s) olduğunu anlamışlardır.</p>\n\n<p>\n	B) Kur&rsquo;an, Hz. Musa (a.s)&rsquo;ın Firavun rejiminin vatanından ka&ccedil;ıp gizlendiğini bu uzun s&uuml;re i&ccedil;inde kimsenin Onun şahsından ve yerinden haberi olmadığını beyan ediyor. Ancak peygamberliğe se&ccedil;ildikten kavmini davet i&ccedil;in Mısır&rsquo;a geri d&ouml;nd&uuml;.</p>\n\n<p>\n	C) Kur&rsquo;an-ı Kerim, &ldquo;Yusuf&rdquo; suresinde Hz. Yusuf (a.s)&rsquo;ın hikayesini ve Onun kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın peygamber olduğu ve kendisine vahiy nazil olduğu zaman ger&ccedil;ekleşmiştir. Kur&rsquo;an Hz. Yusuf (a.s)&rsquo;ın kayboluşunu, baba ve kardeşlerinin hi&ccedil; bir şekilde ondan haberleri olmadığını kaybolduğu sırada Onun Mısırın padişahı olduğunu buyuruyor. Kardeşleri defolaraca onu g&ouml;rm&uuml;ş ondan eşya almış ve onunla sohbet etmelerine reğmen kaybolan kardeşleri olduğunu anlayamamışlardır. Hz. Yakup oğlu Hz. Yusuf i&ccedil;in yıllarca ağladı. Bu ayrılık Hz. Yakup&rsquo;un bekini b&uuml;k&uuml;p zayıflattı. Sonunda g&ouml;zleri k&ouml;r oldu. Neticede birbirlerine kavuştular.</p>\n\n<p>\n	D) Hz. Yunus (a.s)&rsquo;ın hikayesi de şaşırta hikayelerden biridir. Hz. Yunus (a.s) bir m&uuml;ddet kavmine tebliğ etti. Kavmi Onu dinlemiyor ve Onunla alay ediyorlardı. Sonra onlarıne elinden firar etti. Onların arasından ayrıldığı s&uuml;re i&ccedil;inde Allah&rsquo;tan başka kimse onun yerini bilmedi. &Ccedil;&uuml;nk&uuml; Allah onu bir balığın karnında saklamıştı. Hz. Yunus burada uzun bir s&uuml;rel kaldı. Daha sonra Onu balığın karınından &ccedil;ıkarıp, sahilde bir ağacın altına attı. Hz. Yunus (a.s) ağacı ve o yeri tanımıyorud. Bu şekilde kaybolmak normalın dışında olan bir şeydir. Ama bu olay Kur&rsquo;an&rsquo;da beyan edilmiş ve b&uuml;t&uuml;n semavi dinlerin takip&ccedil;ileri bunu tarih kitaplarında nakletmişlerdir.</p>\n\n<p>\n	E) Bundan daha şaşırtıcı şey Ashabı Kehf&rsquo;in hikayesidir. Onların kavimlerinden ayrılıp, mağaraya gitmelerini Kur&rsquo;an nakletmiştir. Kur&rsquo;an bu hikayeyi ş&ouml;yle anlatıyor: Onlar, k&ouml;pekleriyle beraber mağaraya gittiler. K&ouml;pekleri mağaranın ağzında başını &ouml;n ayaklarının &uuml;st&uuml;ne koyup oturdu. Onlar 309 yıl mağarada kaldılar. Normal olarak uyuyan bir insan gibi o tarafa bu tarafa d&ouml;n&uuml;yorlardı. Bu s&uuml;re i&ccedil;inde g&uuml;neşin onlara yansıması ve r&uuml;zgarın &uuml;stelerine esmesi bir zarar vermemiş ve salim kalmışlardır. Benden telerinde hi&ccedil; bir zayıflık ve kokuşma olmamıştı. Sonra Allah-u Teala onları uyandırdı. İ&ccedil;lerinden birini kendi zamanlarının ge&ccedil;erli olan parasıyla yiyecek alması i&ccedil;in şehire g&ouml;nderdiler.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın uyurduğu gibi bu s&uuml;re i&ccedil;inde kimsenin onlardan haberi yoktu.</p>\n\n<p>\n	B&ouml;yle bir olay normal olarak imkansız bir şeydir. Ama eğer Kur&rsquo;an&rsquo;da a&ccedil;ıkca gelmeseydi bu olayı maddecilerin inkar ettiği gibi bizim muhaliflerimiz de mutlaka inkar ederlerdi.</p>\n\n<p>\n	F) Şaşırtıcı olaylardan bir başkası Uzeyr (veya başka bir rivayete g&ouml;re Urmiya)in hikayesidir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Onun hikayesi Kur&rsquo;an&rsquo;da ve &ouml;teki semavi kitaplarda gelmiştir. Yahudiler ve hıristiyanlar onun peygamber olduğuna inanıyorlar. Olayın &ouml;zeti ş&ouml;yledir: O bir şehirden ge&ccedil;iyordu. O şehirin yıkılıp, viraneye d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;. Kendi kendisine ş&ouml;yle dedi: Allah, yıllar &ouml;ncesinden &ouml;len ve hi&ccedil;bir eseri klmayan insanları nasıl diriltmektedir?</p>\n\n<p>\n	Allah onları nasıl dirilteceğini ispatlamak i&ccedil;in onu 100 yıl &ouml;l&uuml; bırakmıştı. Sonra diriltti. Yanında getirdiği yiyecekleri bozulmamış eşeğide ilk otlar halinde &ouml;ylece kalmıştı. Onlarda hi&ccedil; değişiklik olmamıştı.</p>\n\n<p>\n	Allah ş&ouml;yle buyurdu: Yiyeceğine bak hi&ccedil; bozulmamış. &Ouml;l&uuml; insanların bedenlerine de bak, onun zerrelerini topraktan &ccedil;ıkarıyor, bir birlerine ekliyor ve onlara et giydirerek ilk haline getiriyoruz. Uzeyr, &ouml;l&uuml;lerin dirilme olayını g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Allah&rsquo;ın g&uuml;c&uuml;n&uuml;n herşeye yettiğini anladım.&rdquo;</p>\n\n<p>\n	Daha &ouml;ncede s&ouml;ylediğimiz gibi bu hikaye Kur&rsquo;an&rsquo;da gelmiştir. Kitap ehli&rsquo;de buna inanıp, onu nakletmişlerdir. Bu olayında normal şartlarla uyuşan hi&ccedil;bir yanı yoktur. Bu y&uuml;zden maddeciler onu şiddetle inkar etmişlerdir. Halbuki İmam Mehdi (a.s)&rsquo;ın ğaybeti akıla ve normala daha uygundur. Bu hikayenin benzeri dinlerin tarihini anlatan kitaplarda &ccedil;ok nakledilmiştir.</p>\n\n<p>\n	Tarih yazarları ş&ouml;yle naklediyorlar: Fars padişahları &uuml;lkelerinin durumunu g&ouml;z &ouml;n&uuml;ne alarak uzun zamanlar haklarından gizleniyorlardı ve bu ğaybet s&uuml;resi i&ccedil;inde kimse onların yerini ve durumunu bilmemekteydi. Uzun bir s&uuml;re sonra &uuml;lkelerine d&ouml;n&uuml;yorlardı. Bu olayların benzeri Hind ve Rum padişahlarının i&ccedil;inde de vardı. Onlarda tarih kitaplarında nakledilmiştir. Bunların hepsi normalın dışında olan şeylerdir. Biz onları burada aktarmayacağız. &Ccedil;&uuml;nk&uuml; cahil eleştirici, bunları sırf normalın dışında olduğu i&ccedil;in inkar edecektir. Bu y&uuml;zden sadece Kur&rsquo;an&rsquo;daki hikayeleri naklettik. Bu hikayelerde kimsenin ş&uuml;phesi yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;sl&uuml;manların hepsi onu Allah&rsquo;ın bilip, doğruluğun da birlik etmişlerdir.</p>\n\n<h2>\n	ALTINCI ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın oğlunun h.k. 260&rsquo;lı yıllarda d&uuml;nyaya gelmesi h.k. 1411 yılında olduğumuz bu yıla kadar yaşaması ve hi&ccedil; bir şekilde zayıf yaşlı ve g&uuml;&ccedil;s&uuml;z olmaması imkansız bir şeydir.&Ouml;zellikle imamiyyenin iddiasına g&ouml;re zuhur edeceği zaman tam bir gen&ccedil;, aklı kamil ve g&uuml;&ccedil;l&uuml; olacaktır. Bu normalın dışında olan bir şeydir.</p>\n\n<p>\n	Bu eleştiride &ouml;ncekiler gibi zayıf bir eleştiridir. &Ccedil;&uuml;nk&uuml; iddia ger&ccedil;i bu asırdaki insanların şartlarının aksinedir ama hi&ccedil; bir şekilde ge&ccedil;miş asırlardaki insanların şartlarının zıddına değildir. Şimdi ger&ccedil;eğin iyi anlaşılabilmesi i&ccedil;in &ouml;m&uuml;rleri b&ouml;ylesine uzun olanları şahit olarak getireceğim:</p>\n\n<p>\n	1) Alim ve tarih&ccedil;ilerin hepsi Hz. Adem (a.s)&rsquo;ın &ouml;mr&uuml;n&uuml;n yaklaşık 1000 yıl olduğunu s&ouml;yl&uuml;yorlar. Halbuki yaratıldığı g&uuml;nden, ta &ouml;ld&uuml;ğ&uuml; g&uuml;ne kadar onda asla bir değişiklik olmamıştı. &Ccedil;ocukluk, gen&ccedil;lik, yaşlılık kudret ve ilmin azal &ccedil;oğulması gibi insanlarda normal olan onda olmadı. &Ouml;l&uuml;nceye kadar bir yaratılış ve surette idi.</p>\n\n<p>\n	&Ccedil;ok acap olan bir başka nokta, onun &ouml;teki insanlar gibi yaratılışı bir anne ve babadan değildi. Alluh-u Teala, Onu topraktan yarattı.</p>\n\n<p>\n	2) Kur&rsquo;an, Hz. Nuh (a.s)&rsquo;ın 950 yıl, kavmini Allah&rsquo;a topmaya davet ettiğini a&ccedil;ık&ccedil;a buyurmaktadır. Ondan &ouml;ncede uzun yılları yaşamıştı. Ama ne zayıflamış, ne yaşlanmış, ne g&uuml;&ccedil;s&uuml;zleşmiş ve nede aciz ve cahil olmuştur. M&uuml;sl&uuml;man bilginler Hz. İbrahim (a.s)&rsquo;dan &ouml;ncesine kadar insanların yaşlanmadığını s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Bu konuyu maddeciler inkar etmektedirler. Ama semavi dinlerin takip&ccedil;ileri bunun doğru olduğuna inanıyorlar.</p>\n\n<p>\n	3) Tarih Arap ve diğer milletlerin i&ccedil;in de, bir &ccedil;ok uzun &ouml;m&uuml;rl&uuml; insanın yaşama savaşları konuşmaları ve şiirleriyle doludur kimsenin bundan ş&uuml;phesi yoktur.</p>\n\n<p>\n	insanların bir kısmının adını &ldquo;el- izah fil- İmamet&rdquo; adlı kitabımda getirdim. Onların hepsinin adını &ouml;ğrenmek isteyenler tarih ve biyografi kitaplarına baş vurabilir. Bu kitapları padişahların, emirlerin, bilginlerin vb. gibilerin k&uuml;t&uuml;phanelerinde bulabilirsiniz. Burada onların hepsinin adını getirme imkanı olmadığından, sadece bir ka&ccedil;ının adını getireceğim.</p>\n\n<p>\n	Onlardan biri &ldquo;Lokman b. Aad&rdquo; dır. Tarih&ccedil;ilerin nakline g&ouml;re 3500 yıl yaşamıştır. Bazıları onun &ouml;mr&uuml;n&uuml;n 7 akbabanın &ouml;mr&uuml; kadar olduğunu s&ouml;yl&uuml;yorlar. Ş&ouml;yle ki, o akbabalardan birini yoklayıp, dağlık b&ouml;lgede saklayıp, b&uuml;y&uuml;t&uuml;yordu. O &ouml;ld&uuml;ğ&uuml; zaman bir başkasını yoklayıp terbiye ediyor ve &ouml;l&uuml;nceye kadar saklıyordu. Bu şekilde 7 tane akbabayı &ouml;m&uuml;rlerinin sonuna kadar sakladı. Son akbaba &ldquo;Lebed&rdquo; idi. O en uzun yaşayan akbaba idi.</p>\n\n<p>\n	Meşhur şair A&rsquo;şa, Lokman&rsquo;ın hakkında ş&ouml;yle bir şiir yazmıştı:</p>\n\n<p>\n	Kendin i&ccedil;in yedi tane akbabayı eğittin,</p>\n\n<p>\n	Biri gittiği zaman bir başkasını yakaladın</p>\n\n<p>\n	O kadar &ccedil;ok yaşadı ki, benim akbabalarım &ouml;lm&uuml;yorlar dedi.</p>\n\n<p>\n	Yaşayanların &ouml;mr&uuml; ebede kadar devam edecek mi?</p>\n\n<p>\n	Ve son akbaba t&uuml;ylerini d&ouml;kmeye başlayınca dedi ki</p>\n\n<p>\n	&Ouml;ld&uuml;n ve A&rsquo;dın oğlunu &ouml;ld&uuml;rd&uuml;n ve sen bunu bilmiyorsun.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml;lerden bir başkası Rabi b. Za&rsquo;b b. Vahab b. Buğeyz b. Malik b. Said b. Adiy b. Fezare&rsquo;dir. O, 340 yıl yaşamaıştır. Peygamber-i Ekrem (s.a.a) de g&ouml;rm&uuml;şt&uuml;r. Şu şiir ona aittir.</p>\n\n<p>\n	Kiş geldiği zaman beni &ccedil;ok kouyun</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; kış yaşlı adam g&uuml;&ccedil;s&uuml;z ediyor.</p>\n\n<p>\n	Ama kış gidip, g&ouml;k sakinleştiği zaman</p>\n\n<p>\n	İnce bir c&uuml;bbe onun i&ccedil;in yeterlidir</p>\n\n<p>\n	Birisi 200 yıl yaşadığı zaman</p>\n\n<p>\n	Onun b&uuml;t&uuml;n hoşnutluklarının sonu gelmiştir.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml; olanlardan bir diğeri Mustevğer b. Rabia Kaab dır. 333 yıl yaşamıştır. Bu şiiri &ouml;mr&uuml;n&uuml;n uzun olması hakkında yazmıştır.</p>\n\n<p>\n	Ş&uuml;phesiz ki &ccedil;ok yaşamaktan bıktım.</p>\n\n<p>\n	&Uuml;&ccedil; y&uuml;z yıl boyunca &ouml;m&uuml;r ettim</p>\n\n<p>\n	Y&uuml;z yıl daha ardından geldi.</p>\n\n<p>\n	Buna ilave olarak ayların g&uuml;nleri &ouml;l&ccedil;&uuml;s&uuml;nde</p>\n\n<p>\n	Yine yaşadım.</p>\n\n<p>\n	Eksem b. Seyfi Esedi&rsquo;de uzun &ouml;m&uuml;rl&uuml;lerdendir. O, 380 yıl yaşamıştır peygamber-i Ekrem (s.a.a) zamanında da yaşamış ve ona iman getirmiştir. Ama Resulullah (s.a.a) le g&ouml;r&uuml;şememiştir. Eksem den bir &ccedil;ok tarihi hikayeler &ouml;zl&uuml; s&ouml;zler ve hutbeler naklolmuştur. Bu şiir onundur:</p>\n\n<p>\n	Birisi doksan yıl yaşasa ve y&uuml;z yıl,</p>\n\n<p>\n	Eğer yaşamdan bıkmamışsa muhakkak ki o cahildir</p>\n\n<p>\n	Şimdiye kadar iki y&uuml;z&uuml;n yıl yaşadım</p>\n\n<p>\n	Ama bana bir ka&ccedil; gece gibi geldi.</p>\n\n<p>\n	Sefi b. Riyah b. Eksem 276 yıl yaşayan bir başka uzun &ouml;m&uuml;rl&uuml; insandır. Babası sabırlı diye meşhur olan Eksem dir. Onun aklı ve fikri asla değişmedi. Mutlemiş Yeşkeri onun hakkında şu şiiri yazmıştır:</p>\n\n<p>\n	Sabırlı i&ccedil;in şimdiye kadar yere bastan vurulmadı,</p>\n\n<p>\n	Ve insan bilmek i&ccedil;in bir şey &ouml;ğreniyor</p>\n\n<p>\n	Zabire b. Said b. Saad b. Sehm b. Amr, 220 yıl yaşayan insanlardan bir diğeridir. Asla yaşlanmadı. İslamın doğuşuna şahit oldu, ama iman getirmedi. Ebu Hatem Rubasi, Utba&rsquo;dan ş&ouml;yle naklediyor: Zabire Sehmi, 220 yaşında &ouml;lmesine rağmen sa&ccedil;lar siyah dişleri ise sağlam kalmıştı. Amcasının oğlu, &ouml;ld&uuml;ğ&uuml; zaman ş&ouml;yle bir şiir yazmıştır:</p>\n\n<p>\n	Zabire Sehmi &Ouml;ld&uuml;kten sonra kim &ouml;l&uuml;m&uuml; tatmayacaktır</p>\n\n<p>\n	&Ouml;yle bir halde &ouml;ld&uuml; ki yaşlanmamıştı ve &ouml;lmesi beklenmiyordu.</p>\n\n<p>\n	&Ouml;yleyse hazır olun, &ouml;l&uuml;m haber vermeden sizi gelip bulmasın</p>\n\n<p>\n	Derid b. Samme &Ccedil;eşmi, 200 yıl yaşayan uzun &ouml;m&uuml;rl&uuml;lerdendir. İslamın doğuşunu g&ouml;rd&uuml; ama M&uuml;sl&uuml;man olmadı. Huneyn savaşında m&uuml;şriklerin &ouml;nde gelen komutanlarından idi. Orada M&uuml;sl&uuml;manlar tarafından &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Muhammed b. Utban b. Zalim b. Zubeydi adındaki şahıs 253 yıl yaşamıştır.</p>\n\n<p>\n	Amr b. Hameme-i busi, 400 yıl yaşamıştır. Şu şiir o yazmıştır:</p>\n\n<p>\n	O kadar &ccedil;ok yaşadım ki sanki ben,</p>\n\n<p>\n	Yılan vurmuş gibi gecesi bitmeyen gibiyim.</p>\n\n<p>\n	&Ouml;l&uuml;m hen&uuml;z beni bulmamıştır. Oysa</p>\n\n<p>\n	Ge&ccedil;ti &uuml;zerimden o g&uuml;zel ve baharlı yıllar.</p>\n\n<p>\n	&Uuml;&ccedil; asır ge&ccedil;irdim şimdiye kadar,</p>\n\n<p>\n	Şu anda d&ouml;rd&uuml;nc&uuml;s&uuml; de bitmek &uuml;zere.</p>\n\n<p>\n	Hars b. Mezamiz Cerhemi uzun &ouml;m&uuml;rl&uuml; olan insanlardandır. Aşağıdaki şiir ona aittir:</p>\n\n<p>\n	Akabe-i Hacun&rsquo;la Safa arasın hi&ccedil;bir zaman</p>\n\n<p>\n	Eksik olmadı kabilemizin i&ccedil;indeki sevfi sanki</p>\n\n<p>\n	Geceleri yatmak aralıksız devam etti sanki</p>\n\n<p>\n	Ama hayır, Mekkeliydik biz ve yıllar avare etti bizi ve avare etti bizi d&uuml;ş&uuml;ncesiz ve hatalı cedlerimiz.</p>\n\n<p>\n	Salman-i Farisi herkesin, hatta M&uuml;sl&uuml;man olmayanların dahi kabul ettiği uzun &ouml;m&uuml;rl&uuml;lerdendir. M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan alimlerin &ccedil;oğu onun Hz. İsa (a.s) dahi g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Resulullah (s.a.a) den sonra &Ouml;mer&rsquo;in halifeliğinin ortalarına kadar yaşamına devam etmiştir.</p>\n\n<p>\n	İranlı tarih&ccedil;iler, İran&rsquo;ın eski padişahların, &ouml;m&uuml;rlerinin yukarıda adları ge&ccedil;enlerden daha uzun olduğunu s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Onlar ş&ouml;yle yazıyorlar: &ldquo;Ceşn Mehrgan, uzun &ouml;m&uuml;rl&uuml; padişahlardan biridir. O 2500 yıl yaşamıştır.&rdquo;</p>\n\n<p>\n	Ben bu padişahların adını &uuml;&ccedil; sebepten dolayı burada getirmedim: Arapların uzun &ouml;m&uuml;rl&uuml; olanları farsların kinden daha &ccedil;okur 2) Arapların uzun &ouml;m&uuml;rl&uuml; olanları zamanımıza daha yakındılar. 3) Arap alimleri, bu insanların (yani uzun &ouml;m&uuml;rl&uuml; arapların) yaşadığı konusunu kabul ediyorlar. Ama farslar, fars padişahlarının b&ouml;ylesine uzun &ouml;m&uuml;rl&uuml; olup-olmadıkları konusunda ihtilafa d&uuml;şm&uuml;şlerdir. Bazıları kabul ediyor bazıları ise reddediyorlar.</p>\n\n<p>\n	Yukarıda adını saydığımız insanlar tarih kitaplarında adları ge&ccedil;en uzun &ouml;m&uuml;rl&uuml; insanlardan bazılarıdır. İnsanların uzun &ouml;m&uuml;rl&uuml; olmasının imkan konusunda kimsenin ş&uuml;phesi yoktur. B&ouml;yle bir şeyin ger&ccedil;ekleştiği de kesindir. Uzun &ouml;m&uuml;rl&uuml; insanların olamayacağını s&ouml;yleyenler, sadece Allah&rsquo;ı inkar edenlerle bazı astronomlardır. Ama semavi dinlerin takip&ccedil;ilerin hepsi bunu kabul ediyorlar.</p>\n\n<h2>\n	YEDİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamın toplumdaki rol&uuml; İslamın şeriatını ve &uuml;mmetin korumdetır. Eğer imimiyyenin dediği gibi imam gaybete &ccedil;ekilirse b&uuml;t&uuml;n ceza ve h&uuml;k&uuml;mlerin askıya alınması gerekir. &Ouml;rneğin cihad ve buna benzer bir &ccedil;ok h&uuml;km&uuml;n emrini sadece imam verir, oda olmayınca bu emri verecek kimse kalmaz ozaman da artık ona ihtiya&ccedil; klmıyacaktır. Dolayısıyla b&ouml;yle bir imamın varlığıyla yokluğu arasında fark s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu eleştiri de bir ka&ccedil; sebepten dolayı temelsizdir:</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Hakka davet ve İslam&rsquo;ı tebliğ etmek herhangi bir şahısla sınırlı değildir. Bu b&uuml;t&uuml;n M&uuml;sl&uuml;manların vazifesidir. Acaba Şiiler şimdiye &uuml;stlenmemişler midir? İmamın şahsın bu işi &uuml;stlenmesine gerek yoktur. Peygamberlerin daveti de her zaman takip&ccedil;ilerinin ve m&uuml;minlerin &uuml;zerine olmuştur. Davet bu y&ouml;ntemle de olabilir. İmamlar (a.s)&rsquo;ın tebliğ i&ccedil;in uzaklara gitmelerine veya başkalarının onların yanına gelmelerine ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Ceza ve h&uuml;k&uuml;mlerin uygulanması ve d&uuml;şmanlarla cihad etme konusuna gelince, bunlarda yine vakiller ve komutanların tarafından uygulanır. Bu işlerde hi&ccedil; bir zaman İmamlar (a.s)la sınırlı değildir. Bu y&uuml;zden peygamberlerin zamanında da vekiller ve komutanlar ciddi bir şekilde bu işleri yapıyorlardı. Bu işleri mutlaka kendimiz yapacağız demiyorlardı.</p>\n\n<p>\n	Şimdiye kadar anlattıklarımızdan şu anlaşılmaktadır: Şeriat ve İslam&rsquo;ın kanunlarını korumak ve gerektiği şekilde tebliğ etmek i&ccedil;in imamın varlığına ihtiya&ccedil; vardır. Eğer bu işleri &uuml;stlenecek birileri varsa İmam bu işi onlara bırakabilir veya kendisini gizleyebilir. Ama &uuml;mmetten hi&ccedil; kimse bu işi yapmaz ve hepsi hak ve doğru yoldan sapsalar o zaman imamın gizli kalmaya hakkı yoktur. Aksine ortaya &ccedil;ıkmalı ve şahsen bu işleri &uuml;stlenmelidir.</p>\n\n<p>\n	Bu konuun kendisi İmamın gerekli oluşunun felsefesini akli y&ouml;nden teşkil ispat etmektedir.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Akli a&ccedil;ıdan &uuml;mmetin hidayeti şeriat konularının ve emniyetin sağlanması i&ccedil;in Allah&rsquo;ın bir imam g&ouml;ndermesi farzdır. Eğer &uuml;mmet z&uuml;lme başvurup imamı &ouml;ld&uuml;rme amacını g&uuml;derse veya onun işlerine engel olmak isterse o zaman imam gayba &ccedil;ekilir ve &uuml;mmet i&ccedil;erisindeki işlerini durdurur. Buna sebep olan şeyde &uuml;mmetin bu tutumudur. Bunda &uuml;mmet su&ccedil;ludur. Doğacak her fesattan da yine &uuml;mmet sorumludur. Eğer Allah-u Teala&rsquo;nın kendisi İmamı vefat ettirir yada onu g&ouml;revlendirmezse bu karışıklığın sebebi olur. Bu durumda su&ccedil;lu ve sebep Allah olacaktır. Ama Allah-u Teala her t&uuml;rl&uuml; karışıklık ve fesattan m&uuml;nezzehtir. &Ouml;yleyse bu karışıklık ve fesadın asıl etkeni &uuml;mmetin kendisidir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	SEKİZİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyyenin gaib imam yani Hz. Mehdi (Aleyhisselam) hakkındaki iddiasının benzeri başka gruplarda da mevcuttur. Ama imamiyye onları kabul etmemektedir.</p>\n\n<p>\n	&Ouml;rneğin subaiyye fırkası Hz. Ali (Aleyhisselam) hakkında ş&ouml;yle diyor: Hz. Ali (Aleyhisselam) &ouml;lmedi, O gizli olarak yaşıyor.</p>\n\n<p>\n	Başka bir fırka olan Kisaiyye ş&ouml;yle diyor: Muhammed bin Hanefiyye &ouml;lmemiştir. O insanlardan gizli olarak normal yaşamını s&uuml;rd&uuml;rmektedir uygun bir zamanda zuhur edecektir.</p>\n\n<p>\n	Navusiye fırkasının ise ş&ouml;yle bir iddiası vardır. Cafer bin Muhammed hayattadır. Belirli bir zamanda zuhur edip silahlı bir kıyam edecektir.</p>\n\n<p>\n	İsmailiye fırkası İsmail bin Cafer bin Muhammed&rsquo;in asıl Mehdinin O olduğunu ve bir g&uuml;n ortaya &ccedil;ıkıp kıyam edeceğini iddia etmektedir.</p>\n\n<p>\n	İsmailiye fırkasına mensup bir takım insanlarda ş&ouml;yle demektedir: Muhmmed bin İsmail bin Cafer şu ona kadar yaşamaktadır.</p>\n\n<p>\n	Zeydiyye fırkası dahi imamları hususunda aynı g&ouml;r&uuml;ş&uuml; savunmaktadırlar. Hatta şahidenilen yer de atından d&uuml;ş&uuml;p &ouml;len Yahya bin &Ouml;mer hakkındada bu iddiayı yapmaktadırlar.</p>\n\n<p>\n	İmamiyye b&uuml;t&uuml;n fırkaların g&ouml;r&uuml;şlerini reddederek hepsini batıl olarak kabul etmektedir. &Ouml;yleyse imamiyyenin Hz. Mehdi (a.s) konusundaki iddiasıda batıldır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu gurupların iddialarını batıl etmek i&ccedil;in ortaya attığı deliller kendileri i&ccedil;inde ge&ccedil;erlidir. Dolayısıyla kendi inan&ccedil;larıda batıl sayılmalıdır.</p>\n\n<p>\n	CEVAP:</p>\n\n<p>\n	Bu eleştiride yersiz ve temelsizdir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu fırkaların gaybına inandığı kimselerin &ouml;ld&uuml;ğ&uuml; kati ve aşikar olan delillerle ispat olunmuştur. Sozkonusu gaybetine inanılan bu insanların hepsi imamların soyundan gelmişlerdir ve bunlarddan sonra gelen imamlar bunların &ouml;ld&uuml;ğ&uuml;ne şahit olmuşlardır.</p>\n\n<p>\n	Ayrıca bu şahısların &ouml;ld&uuml;ğ&uuml;ne dair diğer tarihi kaynaklarda da mevcuttur. Bunlar kesin olarak yakine eriştirecek delillerdir ve ş&uuml;pheye yer verecek hi&ccedil; bir durum yoktur. Kesin olan ve vuku bulmasında asla ş&uuml;phe edilmeyen işleri inkar etmek akıl sahipleri batıl saymakta ve reddetmektedirler. Bu insanların &ouml;ld&uuml;ğ&uuml;n&uuml; gerek belgelemektedir. Ama İmam Mehdi (a.s) &ouml;l&uuml;m&uuml;ne dair hi&ccedil; bir delil ve senet mevcut değildir. :Diğer fırkaların inandıkları şahıslar bu d&uuml;nyadan g&ouml;&ccedil;&uuml;p gitmişlerdir. Ama imam Mehdi (a.s) bu d&uuml;nyada yaşamına devam etmektedir. Diğer fırkaların iddiaları tarihi belgelerden yoksun ve hissi bir &ouml;zellik taşımaktadır. Ama İmamiyenin g&ouml;r&uuml;ş&uuml; bunun tam aksinedir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n tarihler İmam Mehdi (a.s) varlığını ve yayadığını inkar etmemektedir. Dolayısıyla diğer fırkalarla imamiyyeyi Mukayese etmek akıl karı bir iş değildir ve yapılan bu eleştiri de delilsiz ve burhansız olup hakikati tahrif etmekten &ouml;te bir şey değiştir.</p>\n\n<p>\n	Ayrıca İmamiyye bu iddiaları gaybet m&uuml;ddetinin uzunluğundan veya bu gibi gaybetlerin m&uuml;mk&uuml;n olamayacağından dolayı reddetmemektedir ki kendi inancıda batıl olmuş olan İmamiyye bunların &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne ve &ouml;ld&uuml;ğ&uuml;ne dair kesin deliller getirmektedir. Bunların &ouml;l&uuml;m&uuml;nde hi&ccedil; bir ilim, his ve vicdan ş&uuml;phe etmemektedir.</p>\n\n<p>\n	Nitekim onların bazılarının imameti, imamiyyenin inandığı usule g&ouml;re ispata ermemiş bazılarının da imam olduğunu hususunda hi&ccedil; bir tarihi belge, rivayet ve hadis bulunamamıştır. Onların bazılarının imam olmayışı kesindir. Tarih kaynaklar buna ş&uuml;pheye yer vermeyecek şekilde emindir. Dolayısıyla s&ouml;z konusu bu kişilerin gaybeti hi&ccedil;bir şeyi ne ispat ne de men edebilir.</p>\n\n<h2>\n	DOKUZUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyye Hz. Mehdi (a.s)&rsquo;ın gaybeti konusunda aykırılık zıdlığa du&ccedil;ar olmuşlardır. Bir taraftan Allah&rsquo;ın imam tayin edip, insanlık alemine g&ouml;ndermesini farz biliyorlar. &Ccedil;&uuml;nk&uuml; toplumun genel maslahatının korumak ancak Allah tarafından g&ouml;nderilen bir imamla m&uuml;mk&uuml;n olur. İmamın emir ve yasakları olmadan toplumda d&uuml;zen sağlanamaz insanların; i&ccedil;timai siyasi, iktisadi ve nizami g&uuml;c&uuml;n&uuml; dengede tutuacak ve herkesin hakkını koruyacak kimse ancak Allah&rsquo;ın g&ouml;nderdiği bir imam m&uuml;mk&uuml;n olur. &Ouml;te yandan Allah&rsquo;ın imama maslahat g&ouml;rd&uuml;ğ&uuml; zaman halkın g&ouml;z&uuml;nden kayıp olabileceği ve onlardan irtibatını kesebileceği iznini vermiştir. Bu iki g&ouml;r&uuml;ş&uuml;n birbiriyle &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml; ve zıt olduğu a&ccedil;ikardır.</p>\n\n<p>\n	Cevap: Bu eleştiride esassız ve batıldır. &Ccedil;&uuml;nk&uuml; bu eleştiriyi yapan kimselerin Allah&rsquo;ın fiilerindeki maslahat ve mefsedelerının niteliği ve niceliği hususunda bilgilerinin olmadığı anlaşılıyor. Zira hekim ve alim insanların hareketleri her zaman bir tartı ve &ouml;l&ccedil;&uuml; &uuml;zerinde harici olaylar değiştiği zaman onların hareketleri ve taranışlarında değişebilir.</p>\n\n<p>\n	&Ouml;rneğin alim ve hekim olan bir şahıs kendi &ccedil;ocuklarına, akrabalarına ve dostlarına iyi ahlak edep ve ilim &ouml;ğretiyor daha sonra maddi imkanları ve onların ticaret yapabilmesi i&ccedil;in gerekli olan şeyleri onların hizmetine sunuyor. Onlar bu sebeple hem maddi y&ouml;nden hem de manevi y&ouml;nden kimseye ihtiya&ccedil; duymazlar. Eğer bu kimseler halka karşı iyi ahlaklı edep ve ilim &ouml;ğrenmede &ccedil;aba harcarlarsa ve işlerinde dikkatli olarak &ccedil;alışılırsa Hekim ve alim olan bu şahıs maslahat gereği bu insanlara sunduğu imkanların devamını sağlar onların ahlak, ilim ve ticari y&ouml;nde gelişmeleri i&ccedil;in gerekli olan sebepleri hazırlar. Ama bunun aksine bu kimseler ilim, edep, ahlak ve marifet tahsil etmede kusur ederlerse kendi hizmetlerine sunulan maddi imkanlar iyi kullanmayıp iflas ederlerse uygunsuz davranışlarda bulunarak halkla olan irtibatlarını kırarlarsa tabii olarak bu hekim ve alim şahıs onlara ilim ve edep &ouml;ğretmekten sakınır ve sunduğu maddi imkanları geri &ccedil;eker. Burada g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hekim olan şahsın maslahata uygun olara yaptığı birbirinin tam zıddı olan iki ayrı hareketi vardır. Bu iki davranış aynı şahıslar &uuml;zerinde uygulanıyor. Farklı olan y&ouml;ntem her ikisi de yerli yerinde ve maslahata uygun olarak uygulanıyor ve tezatlık diye bir şey s&ouml;z konusu değildir.</p>\n\n<p>\n	Arif ve alim olan insanlar Allah&rsquo;ın tedbir ve hekimane s&uuml;nnetinin kullar arasında uygulanışının yukarıda verdiğimiz misal gibi olduğunu bilirler. Ş&ouml;yle ki Allah kullarına akıl ve d&uuml;ş&uuml;nme g&uuml;c&uuml; vermiştir. İnsanlar akıl ve fikir g&uuml;c&uuml;yle iyi ahlakı ve beğenilen y&ouml;ntemleri derk ederler.</p>\n\n<p>\n	Allah-u Teala peygamberler ve semavi kitaplar vasıtasıyla insanların iyi ahlaklı ve hayırlı ameller yapmalarını emretmiştir. Bu emir insanların maslahatı i&ccedil;in verilmiş bir emirdir. &Ccedil;&uuml;nk&uuml; insan ancak bu emirlere uymakla ebedi saadete ve kurtuluşa ulaşabilir.</p>\n\n<p>\n	Dolayısıyla eğer insan Allah&rsquo;ın verdiği bu aklı kullanarak onun emirlerine uyarsa Allah da gaybi yardımlarla onu destekler ve bu insana hak yolda ilerleyebilmesi i&ccedil;in gerekli hazırlar. Ama eğer insan akıl ve mantığı kullanmaz ve Allah&rsquo;ın emirlerine itaat etmez ise durumlar &ouml;ncekine nazil eder.</p>\n\n<p>\n	Bu iki iş muhtelif ve farklıdır maslahat bunu icap etmek olarak hi&ccedil; bir tezatlık mevcut değildir.</p>\n\n<p>\n	Allah inanları kendisine ve g&ouml;nderdiği peygamberlere iman etmeye davet etmiştir. Ş&uuml;phesiz Allah insanların maslahatına uygun olarak bu işi yapmıştır.</p>\n\n<p>\n	Ama eğer insanın canı tehlikeye d&uuml;şerse canını kurtarmak i&ccedil;in Allah ve peygamberlerini inkar ederse g&uuml;naha m&uuml;rtekip olmamıştır aksine yaptığı bu hareketle sevap kazanmıştır. Bu inkar maslahat gereği yapılmıştır. Maslahat durumlara ve insanların y&ouml;ntemlerinin değişmesiyle değişebilir. Allah kendisine iman getirilmesini emrediyor &ouml;te yandan mecburluk halinde inkar etme izni veriyor. Bu iki emirde maslahata uygun olarak verilmiştir.</p>\n\n<p>\n	Burada y&ouml;ntem yada vazifenin değiştirilmesi yani zalimlerin mecbur bırakmasıyla Allah&rsquo;ı inkar etmek alim ve inkarcıların hak olduğunu g&ouml;stermez. Belki onların yaptıkları bu zorlama &ccedil;irkin bir harekettir ve cezalarını &ccedil;ekeceklerdir.</p>\n\n<p>\n	Allah-u Teala hac ve cihadı insanlara farz etmiş uygu&nbsp; olarak karar kılmıştır. Eğer insan kudrete erişirse ve hi&ccedil; bir engelde s&ouml;z konusu değilse muhakkak bu işleri yerine getirmelidir. Ama bu iki emri yerine getirmek i&ccedil;in gerekli olan g&uuml;ce sahip değilse ve engelleyici etkenler ortada mevcutsa itaat etme gerekliliği ortadan kalkar &ccedil;&uuml;nk&uuml; maslahat bunu gerektirmektedir. Bu işe mani olanlarda akli, vicdani ve kanuni olarak cezalandırılıp azaba du&ccedil;ar olacaklardır.</p>\n\n<p>\n	Ş&uuml;phesiz Hz. Mehdi (a.s)ın gaybet ve zuhur meseleside bu olaylar gibidir. Ş&ouml;yle ki eğer kullar kendi imamına itaat eder gerekli olan vazifeyi yerine getirmede ve hak yolda ilerlemede ona yardımcı olurlarsa imam zuhur eder ve insanlar ona erişebilirler ş&uuml;phesiz imam b&ouml;yle bir durumda zuhur eder. &Ccedil;&uuml;nk&uuml; tedbir ve maslahat bunu iktiza etmektedir. Ama insanlar ona itaat etmeyip hak ve tekam&uuml;l yolunda yardımda bulunmazlarsa imamın insanların erişemeyeceği ve g&ouml;remeyeceği bir ortama yani gaybete &ccedil;ekilmesi doğal bir olaydır. İmamın gaybeti &ccedil;ekilmesi ziyan ve zarardır. Bunun sorumluluğunda onun gaybete &ccedil;ekilmesine sebep olanlar taşımaktadır. Buna sebep olan kimseler mantıksal olarak lanete layıktırlar. İmamın g&ouml;zlerden kaybolması bu y&ouml;ndedir. Ona yardım edecek bir kimse kalmaz ise oda yardım edecek birileri gelinceye dek gizliliğini devam ettirecektir.</p>\n\n<p>\n	Ayrıca bu eleştiriyi imamiyyeye yapan kimselerin &ccedil;oğusu Mutezilem Marcie Zeydiyye ve Ceriyye fırkasındadır. Onların yaptıkları bu eleştiri kendileri i&ccedil;inde ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; bunların imamet konusunda iki nazariyesi vardır. Onlardan bir kısmı &ouml;rneğin Bağdat daki Mutezile fırkası ve Marcielerin &ccedil;oğusu imamın varlığını ve tayin edilmesini hem akli hem de İslami y&ouml;nden vacip biliyorlar. Başka bir kısmı &ouml;rneğin Zeydiyyeler, Basralı Mutezileler ve Cebriyye fırkasından bir kısmı imamın varlığını ve tayin edilmesi gerektiğini fakat şer-i olarak vacip biliyorlar. Her iki kısımda imamiyyeyle bir y&ouml;nden muhalif durumundadırlar. Ş&ouml;yle ki imamiyye imamın yani Hz. Mehdi (a.s) gerekliliğinin delillerinden birisininde Hz. Peygamber olduğunu inancındadırlar. &Ccedil;&uuml;nk&uuml; Hz. Peygamber imamı ismiyle ve b&uuml;t&uuml;n y&ouml;nleriyle bize bildirmiştir. Ama diğer gruplar ş&ouml;yle diyorlar: Eğer Hz. Peygamber imamı ismiyle ve &ouml;zellikleriyle bildirmesize&nbsp; dahi iki delilden birisi ya akli yada şeri onu belirlemeye yeterlidir. Yani ya halk onu belirler yada onun kendisi kıyam ederek ortaya &ccedil;ıkar ve imam olduğunu ilan eder. Hz. Peygamberin (s.a.a) onu ismiyle ve &ouml;zellikleriyle bildirmesi şart değildir. Zira zikredilen bu fırka ve guruplar ş&ouml;yle diyorlar. Halk vasıtasıyla imamı tayin etmek fakat kulların maslahatına ve İslam &uuml;mmetinin yararınadır.</p>\n\n<p>\n	Bağdat Mutezileleri ş&ouml;yle diyorlar: En iyi ve doğrusu imamın tayin olunmasıdır. &Ccedil;&uuml;nk&uuml; imam kulların d&uuml;nya ve ahiret maslahatlarını korumaktadır. B&uuml;t&uuml;n bu goruplar a&ccedil;ık&ccedil;a ş&ouml;yle itaraf ediyorlar; Eğer zalim ve m&uuml;tecaviz insanlar imamı tayin etmeye mani olurlarsa bu durumda yapılacak en iyi iş imamı tayin eden kimselerin bu işten vazge&ccedil;meleridir. İmamsız olarak dini ve insani vazifelerini yerine getirmeli ve her zaman takiyye yaparak yaşamına devam etmelidir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu grupların akaidi ve iddiaları kendi yaptıkları eleştiriye maruz kalmıştır. İmamiyyenin inancının tezatlık ve &ccedil;elişkide olduğunu iddia ederlerken&nbsp; kendi inan&ccedil; esaslarını k&ouml;kten karalamış oldular. Bir taraftan imamın tayinin gerekliliğini &ouml;te yandan maslahat icabi bundan vazge&ccedil;ilebileceğini iddia ediyorlar daha sonra kendilerini yıkan eleştiriyi imamiyyeye nisbet veriyorlar. Bilmiyorum dar g&ouml;r&uuml;şl&uuml; bu insanlar kendilerinden gaflet ederek neden bu gibi eleştirileri imamiyyeye yapıyorlar.</p>\n\n<h2>\n	ONUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: Eğer imam gaybete &ccedil;ekilir, asarlar boyu zuhur etmezse bu s&uuml;re i&ccedil;erisinde bir &ccedil;ok nesiller imamı g&ouml;rmeden gelip gideceklerdir. Asırlar sonra imam zuhur ettiğindede o zamanın insanları onu kabul etmeyeceklerdir. &Ccedil;&uuml;nk&uuml; onun imamtine dair hi&ccedil; bir delil ve ispat onlara g&ouml;re mevcut değildir. Kendisi mucize g&ouml;stererek ispat edebilmesi ancak peygamber olmasıyla m&uuml;mk&uuml;nd&uuml;r. Ama artık peygamber gelmeyeceği b&uuml;t&uuml;n İslam &uuml;mmetinin inandığı ortak noktasıdır. Ayrıca bir insanın peygamber olmadığı halde m&uuml;cize etmesi İslam &uuml;mmetinin reddettiği konulardan birisidir. &Ccedil;&uuml;nk&uuml; İslam &uuml;mmeti m&uuml;cizenin fakat peygamebre ait olduğu ve peygamberden başkasının mucize yapamayacağı konusunda ittifak etmişlerdir.</p>\n\n<p>\n	CEVAP: Bu elştiride c&uuml;r&uuml;t&uuml;lm&uuml;ş ve reddedimiştir. &Ccedil;&uuml;nk&uuml; sayısızca hadis ve rivayetler ve imamın isminin Mehdi olduğunu ve &ouml;zelliklerini haber vermiştir. Ayrıca kıyamdan &ouml;nceki alametler bildirilmiştir. Bu rivayetler hem Hz. Peygamberden hem de 12 imamdan naklonulmuştur. Mesela kıyamdan &ouml;nceki alametlerden birisi Sufyani adında birisnin yapacağı silahlı kıyam, bir diğeri deccal adında birinin ortaya &ccedil;ıkması ve sayısızca insanları katletmesi ve buna benzer bir &ccedil;ok alametler bildirilmiştir. Hz. H&uuml;seyin (a.s) evlatlarından birisinin evinede silahlı bir kıyamı başlatması ve halkı Hz. Mehdi (a.s)a davet etmesi daha sonra şehid edilmesi de zuhur alametlerinden birisidir. B&uuml;y&uuml;k, M&uuml;cehhez ve donatılmış bir ordunun Beyda da (Mekke yakınlarında bir &ccedil;&ouml;l ismi) toprağa g&ouml;m&uuml;lmesi ve bun benzer sayısezca alametler gerek, şia gerekse s&uuml;nni kaynaklarında Hz. Peygamber nakledilmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu haberler g&uuml;n&uuml;m&uuml;ze kadar gelmiştir ve gelecek nesillerede muhakkak erişecektir. Bu hadiseler ve mucize olaylar Hz. Mehdi (a.s) imam olduğuna delalet etmektedir.</p>\n\n<p>\n	Ayrıca alametlerin ortaya &ccedil;ıkması ve birtakım mucizelerin imam tarafından ger&ccedil;ekleştirilmesi onların peygamber olduğunu g&ouml;stermez. &Ccedil;&uuml;nk&uuml; mucize sadece peygamberlik iddiasını doğrulamak i&ccedil;in değildir. Belki mucize fakat iddia eden kimsenin doğruluğun ve d&uuml;r&uuml;stl&uuml;ğ&uuml;ne delalet eder. Bu iddia peygamberlik iddiası yada başka bir iddia da olabilir.&nbsp;</p>\n\n<p>\n	Eğer mucize sahibi peygamberlik iddiası yaparsa bu mucize onun peygamber olduğunu delildir. Mucize eden eğer imamlık iddiası ederse mucize onun imam olduğunu ispat eder ve eğer salih ve takvalı bir m&uuml;min mucize vasıtayla başka birini İslam&rsquo;a davet ederse bu mucize o şahsın iddiasının ve davet ettiği şeyin hak olduğunu g&ouml;sterir. Mucizenin fikri ve ameli olarak her t&uuml;rl&uuml; pislik ve g&uuml;nahlardan uzak olan kimseye ait olduğu doğrudur.</p>\n\n<p>\n	Dolayısıyla bu şahıs peygamber, imam yada salih bir kul olabilir. Misal olarak Kur&rsquo;an da gelmiş iki olayı aşağıda aktaracağım.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Allah-u Teala her zaman Hz. Meryem&rsquo;in rızkını g&ouml;klerden g&ouml;nderiyordu. Kur&rsquo;anı Kerim ş&ouml;yle buyruyor: &ldquo;Zekeriyya, Meryem&rsquo;in yanına her gittiğinde onun yanında rızkının olduğunu g&ouml;r&uuml;yordu.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	O, Meryeme ş&ouml;yle dedi: &ldquo;Bu yemekler kimin tarafından gelmektedir.&rdquo; Meryem, bu rızk Allah tarafından gelmektedir dedi. Kim rızkını ondan istese o hesapsız olarak onun rızkını verir. Zekeriyya bu esnada dua etti: &ldquo;Ey Allah&rsquo;ın bana pak ve değerli evlatlar nasip eyle ş&uuml;phesiz sen benim isteğimi d&uuml;yansın.&rdquo;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	Allah-u Teala bu mucizeyi Hz. Meryeme bağışlamıştı. Hz. Meryem peygamber değildi. Davece onun salihe kullarından birisiydi.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Kuran&rsquo;ı Kerimin buyurduğuna g&ouml;re Allah&rsquo;u Teala Hz. Musa&rsquo;nın annesine vahyetmişti. Kuran&rsquo;da ş&ouml;yle buyruluyor: &ldquo;Biz Musa&rsquo;nın Annesine vahyedip dedik ki ona s&uuml;t ver ve d&uuml;şmanlardan korktuğun zaman onu denize at ve asla korkma ve h&uuml;z&uuml;nlenme onu sana tekrar geri g&ouml;ndereceğiz ve ş&uuml;phesiz onu peygamber yapacağız.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a Teala a&ccedil;ıkca Hz. Musa&rsquo;nın annesine vahyettiğini buyurmaktadır. Eğer vahiy sadece peygamberlere mahsus bir mucize olsaydı Hz. Meryeme peygamber olmamasına rağmen vahiy gelmesi doğru bir şey olmayacaktı. Dolayısıyla neden Allah-u Teala Hz. Mehdi (a.s) a m&uuml;cizeler bağışlamasın? Bu mucizelerle Hz. Mehdi (a.s) diğer yalancı Mehdilerden ayırmış olacak ve kimin ger&ccedil;ek Mehdi olduğu anlaşılacaktır. Onun iddiası bu mucizelerle doğrulanacak ve halk i&ccedil;in bir delil olacaktır. Ben &ldquo;el- Bihar minel Muciat&rdquo; ve &ldquo;el- İzah&rdquo; kitabımda mucize konusunu geniş&ccedil;e yazdım. İsteyen bu kitaplara başvurabilir.</p>\n\n<p>\n	Kendime vazife bildiğim bu eleştirilerin cevabını Allah&rsquo;ın izniyle yazmaya &ccedil;alıştım. Buradaki Hedefim hakkın ortaya &ccedil;ıkmasından başka bir şey değildi.</p>\n\n<p>\n	Allah buna şahittir.</p>\n\n<p align=\"center\">\n	Son</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- İslam fıkhında ş&ouml;yle bir mesele vardır: Eğer birisi, başkasının karısıyla zina eder ve bu zinadan &ccedil;ocuk d&uuml;nyaya gelirse, bu &ccedil;ocuk o zina eden kadının kocasına ait olacaktır. Zina eden erkek ve kadın ise taşlanarak &ouml;ld&uuml;r&uuml;lmelidirler. A&ccedil;ıktır ki, islam bu &ccedil;ocuğu &ouml;mr&uuml;n&uuml;n sonuna kadar koruyamaz. Bu y&uuml;zden zinakar kadının kocası, halkın yanında bu &ccedil;ocuğun zinadan d&uuml;nyaya geldiğini s&ouml;ylemez. Aksine onun kendisine ait olduğunu gizleyecektir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Ahmed b. İbrahim ş&ouml;yle diyor: H.K. 262 yılında İmam Cevad (a.s)&rsquo;ın kızı ve İmam Hadir (a.s)&rsquo;ın kızkardeşi &ldquo;Hakime&rdquo; den her zamanen kendisine ait imamının kimler olduğunu sordum. O&rsquo;da İmamların (a.s) hepsinin adını tek tek saydı. 12. İmam gelince ş&ouml;yle dedi: &ldquo;Onların 12. si &ldquo;H&uuml;ccet-ubn-il Hasan b. Ali&rdquo; dir.&rdquo; Ona ş&ouml;yle dedim: &ldquo;O&rsquo;nu şahsen kendin mi g&ouml;rd&uuml;n, yoksa sana haber mi verildi?&rdquo; O ş&ouml;yle cevap verdi: &ldquo;Hayır, Hasan b. Ali (a.s)&rsquo;ın annesine yazdığı vasiyette okudun.&rdquo; Dedim ki &ldquo;Hasan&rsquo;ın oğlu nerdedir?&rdquo; O da &ldquo;Saklanmıştır&rdquo; diye cevap verdi. Ben &ldquo;Şiiler dini işlerinde kime başvursunlar&rdquo; diye sorduğu da ise ş&ouml;yle dedi: &ldquo;Hasan b. Ali (İmam Askeri) (a.s)&rsquo;ın annesine&rdquo;. Dedim ki &ldquo;Bir kadına vasiyet edene nasıl inanayım?&rdquo; O da ş&ouml;yle cevap verdi: &ldquo;Hasan bu işte ceddi H&uuml;seyin b. Ali gibi yapmıştır. H&uuml;seyin&rsquo;de Zeyneb&rsquo;e vasiyet etmişti. Ama emirleri İmam Zeyn-ul Abidin veriyordu. Bu, İmam Zeyn-ul Abidin (a.s)2ın canını korumak i&ccedil;in bir siyaset idi.&rdquo; (Sefinet-ul Bihar, c.1, Hasan Maddesi, Bihar-ul Envar, c.22, s.99).</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Ababasi halifelerinin bu d&ouml;nemde şiilere ve İmam Askeri (a.s)&rsquo;ın yakınlarına yaptıkları şiddetli baskılar hakkında acaip oluyları. &Ouml;rneğin, Allame Kuleyni &ldquo;Kafi&rdquo;de ş&ouml;yle diyor: &ldquo;Halifenin veziri Abdullah b. S&uuml;leyman, İmam Hasan Askeri (a.s)&rsquo;ın vekillerinin hepsini yakalama kararı aldı. Halife ş&ouml;yle dedi: &ldquo;Bu iş i&ccedil;in tanınmayan memurlarımızı, ş&uuml;phelendiğimiz şahısların yanına g&ouml;nderelim. Memurlarımız onlara, hums, zekat vereceğiz, desinler. Eğer bu humus ve zekatları kabul ederlerse hemen yakanlasınlar onları.&rdquo;</p>\n\n		<p>\n			&Ouml;te yandan İmam (a.s) b&uuml;t&uuml;n vekillerine ikinci bir emre kadar hi&ccedil; kimseden hums ve zekat almamalarını emretti. Vekillerde kimseden almadılar.&rdquo;</p>\n\n		<p>\n			Yine &ldquo;Kafi&rdquo; de ş&ouml;yle naklediliyor: &ldquo;İmam Mehdi (a.s) b&uuml;t&uuml;n şiilere bundan b&ouml;yle Kerbelaya ve Kureyş kabristanlığına (şiilerin &ccedil;oğunun g&ouml;m&uuml;ld&uuml;ğ&uuml; kabristan) gitmemelerini emretti. Bunun hemen ardından, halife Kerbela ve Kureyş kabirstanına gidenleri hemen tutuklama emrini verdi. (Usul-u Kafi, Medi (a.s)&rsquo;ın hali)</p>\n\n		<p>\n			İmam Mehdi (a.s)&rsquo;ın &ouml;zel naiplerinden biri olan Osman b. Sard, Abdullah b. Cafer Himyeriye&rsquo;ye ş&ouml;yle diyordu: &ldquo;Onun arlesi zorluklar i&ccedil;indedir. Kimse onlara yardım etme c&uuml;retinde bulunumıyor, onların dostu olduklarını s&ouml;yleyemiyorlar. &ldquo;Bihar-ul Envar (Kompani Baskısı), c.22, s.94&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kur&rsquo;an bu olaydan, &ldquo;yıkılan şehire uğrayan kimse&rdquo; diye bahsediyor. Onun adının ne olduğuna dair ihtilaflar var. Bazıları onun &ldquo;Uzeyr&rdquo; bazılarda &ldquo;Urumiya&rdquo; olduğunu s&ouml;yl&uuml;yorlar. Her iki isim hadislerde gelmiştir. Bu hikaye hakkında başka ihtilaflarda vardır. Daha geniş bilgi i&ccedil;in Bihar-ul Envar, c.5, Taberi, c.1 ve Bakara/259 ayetin tefsirine başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Hace Nasıruddin Tusi &ldquo;İmamın g&ouml;nderilmesi farzdır&rdquo; konusunda ş&ouml;yle buyuruyor: &ldquo;İmamın varlığı, Allah&rsquo;ın insanlara ettiği bir l&uuml;tufdur. Onun toplumu y&ouml;netmesi insanlar i&ccedil;in daha b&uuml;y&uuml;k bir l&uuml;tufdur. Bu zaman İmam, toplumu idare etmiyorsa bunun sebebi bizleriz.&rdquo;</p>\n\n		<p>\n			Allame Hilli, Şeyh Nasiruddin Tusi&rsquo;nin bu s&ouml;z&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklıyor: İmametin insan toplumu i&ccedil;in iyiliğini ve faydasını bir ka&ccedil; şeyde &ouml;zetleyebiliriz:</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			a) &nbsp;&nbsp; Allah- imamı a&ccedil;ıkca g&ouml;ndermeli ve ona insanları sahih bir şekilde y&ouml;netme imkanı vermelidir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			b) &nbsp;&nbsp; İmam da İmamet makamını kabul etmeli vazifesini yerine getirmeye hazır olmalıdır. İmam da bu vazifesini yerine getirmiştir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			c) &nbsp;&nbsp; İnsanlar da İmama karşı vazifesini yerine getirmelidirler. Yani Onun emirlerine uymalı işleri etmede ona yardımcı olmalıdırlar. Ama insanlar bu vazifelerini yerine getirmemişlerdi. Sonu&ccedil;ta da Allah&rsquo;ın l&uuml;tfunun kendilerine şamil olmasına engel oldular. Ne Allah, ne de imam buna sebep olmamışlardır. (Keşf-ul Murad, s.285)&nbsp;</p>\n	</div>\n</div>','İmam Mehdi (A.S)’In Gaybeti Hakkında  10 Eleştiri  10 Cevap','','inherit','closed','closed','','2579-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2579,'http://islamex.com/?p=2599',0,'revision','',0),(2600,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<h1>\n	&nbsp;</h1>\n\n<h5 align=\"right\">\n	Muhammed Tahir</h5>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem&nbsp; <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şia mektebi, son peygamber olan Hz. Muhammed Mustafa <em>sall&acirc;&rsquo;ll&acirc;hu&nbsp;&nbsp;&nbsp; aleyhi ve alih</em>&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonun-cusunun ise on ikinci İmam olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna ve bu İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.</p>\n\n<h2>\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ismi, k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesi olan <strong>Hz. Mehdi</strong>, Hz. Ali ve Hz. Fatıma <em>sel&acirc;m&rsquo;ullahi aleyhima</em>&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Zeyn&uuml;lAbidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Musa Kazım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğludur. Yani Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan olan dokuzuncu torunudur.</p>\n\n<h3>\n	Doğum Tarihi</h3>\n\n<p>\n	Merhum Şeyh Mufid (&Ouml;: 413 h) &ldquo;<em>el İrşad</em>&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın ismi ve k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;<em>Vefayat-ul A&rsquo;yan</em>&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	<strong>&ldquo;Hz. Mehdi</strong>&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;<em>Fusul-&uuml;l Muhimme</em>&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-Huccet b. Hasan el-Halis hicretin 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;</p>\n\n<h3>\n	Doğum Yeri</h3>\n\n<p>\n	İşaret edildiği gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden Mu&rsquo;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam Hasan Askeri ve babası İmam Ali Naki <em>aleyhi&rsquo;s-selam</em>&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h3>\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h3>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kızı ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;...Ben kardeşim İmam Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Benim elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;<em>Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.</em>&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;<em>O, Nergis&rsquo;ten olacak</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;<em>Nergis&rsquo;ten olacak, diğerinden değil</em>&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Kıssanın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;</p>\n\n<p>\n	Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;<em>Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.</em>&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu kendime yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaadedilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;ze-rindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine <strong>Hz. İmam-ı Zaman</strong> konuşmaya başladı ve: &ldquo;<strong>Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah </strong><em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em><em>i ve sellem</em>&rdquo; dedi.</p>\n\n<p>\n	Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer İmamlara salavat getirdi....<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu rivayet bir&ccedil;ok m&uuml;teber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tastik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em><strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı tutumlarını incelemek gerekir.</p>\n\n<h2>\n	Abbasilerin, Ehl-i Beyt (a.s) ve Şiilere Karşı Tutumu</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumu Abbasilerin, h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; d&ouml;neme rastlar. Bu y&uuml;zden bu d&ouml;nemde hakim şartları incelemek i&ccedil;in her şeyden &ouml;nce Abbasi Halifelerinin Ehl-i Beyt İmamlarına karşı izledikleri politikaya vakıf olmak gerekir.</p>\n\n<p>\n	Tarih kitaplarında Abbasilerin h&uuml;k&uuml;mranlık s&uuml;resi ile ilgili olarak kaydedilen olay ve vakıalara baktığımızda, onların da Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı b&uuml;y&uuml;k bir d&uuml;şmanlık beslediklerini, onları kendi ra-kipleri<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> olarak g&ouml;r&uuml;p &ccedil;eşitli vesilelerle onlara baskı yaptıklarını, halkla ilişkilerini sınırlandırıp onlara ve dostlarına her t&uuml;rl&uuml; zul&uuml;m ve eziyeti reva g&ouml;rd&uuml;klerini g&ouml;r&uuml;r&uuml;z. Ger&ccedil;i Abbasiler, Emevilere karşı kıyamların-da Ehl-i Beyt&rsquo;in haklarını savunmayı, Kerbela şehitlerinin intikamını al-mayı, kendilerine şiar edinmişlerdi. Ama başa ge&ccedil;tiklerinde onlar da Emevilerin y&ouml;ntemine uyarak aynı yolu s&uuml;rd&uuml;rm&uuml;şlerdir. O d&ouml;nemde yaşamış olan bir şair Abbasilerin tutumunu ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	Allah&rsquo;a andolsun ki, eğer &Uuml;meyye oğulları zul&uuml;m ile Peygamber&rsquo;in torununu katletmeye yeltendilerse, kabrini yıkmakla Abbas oğulları da onlara uydular; &ouml;ld&uuml;rmekte onlara yardımcı olmaya muvaffak olmama teess&uuml;flerini, kabrini yıkmakla giderdiler. (Şeyh Tusi,<em> el-Emali</em>)</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumundan takriben on yıl &ouml;nce başta bulunan Abbasi Halifesi M&uuml;tevekkil&rsquo;in<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>, Ehl-i Beyt&rsquo;e karşı kin ve nefreti, o dereceye varmıştı ki, Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın mezarını yıkma emrini vermiş, hatta bu mezardan bir iz bırakmamak i&ccedil;in bir Yahudiden mezar-ı şerifin bulunduğu yerin s&uuml;r&uuml;p ekmesini istemiştir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Ebu-l Ferec İsfahani &ldquo;<em>Mekatil-ut Talibiyyin</em>&rdquo;, s.395&rsquo;de ş&ouml;yle diyor:</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;in işlerinden biri de, Hz. H&uuml;seyn&rsquo;in kabrini yıkmak ve t&uuml;rbesini tahrip ettirmek idi. Yine o, Hz. H&uuml;seyn&rsquo;in mezarının ziyaretini &ouml;nlemek i&ccedil;in t&uuml;rbeye varan yollarda karakollar oluşturmuş ve askerleri Hz. H&uuml;seyn&rsquo;in mezarını ziyaret eden birisini bulsalar hemen yakalıyor, &ouml;ld&uuml;r&uuml;yor veya ağır işkencelere tabi tutuyorlardı.&rdquo;</p>\n\n<p>\n	Yine bu adam (M&uuml;tevekkil), Hz. Ali&rsquo;ye olan d&uuml;şmanlığı y&uuml;z&uuml;nden, ayyaşlık meclislerinde maymun sıfatlı bazı uşaklarına kendisini Hz.&nbsp;&nbsp;&nbsp; Ali&rsquo;ye benzeterek taklit&ccedil;ilik yapıp halkı g&uuml;ld&uuml;r&uuml;p eğlendirmesini emrediyordu.</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;den sonra y&ouml;netime ge&ccedil;en oğlu Muntasır Ehl-i Beyt&rsquo;e karşı uygulanan zulm&uuml; kaldırmaya &ccedil;alışmışsa da ama onun h&uuml;k&uuml;mdarlık s&uuml;resi ancak yedi ay s&uuml;rm&uuml;şt&uuml;r; ondan sonra Hicri 248&rsquo;den sonraki yıl başa ge&ccedil;en Mustain ve Mu&rsquo;taz babalarının y&ouml;ntemine yeniden d&ouml;n&uuml;p Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve baskılarını yenilemişlerdir.</p>\n\n<p>\n	Mu&rsquo;taz d&ouml;neminde Hz. İmam Ali Naki zehirlenip şehit edilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Bu d&ouml;nemde Ehl-i Beyt&rsquo;e karşı olan baskı o dereceye varmıştı ki, tanınmış kimseler dahi zalim Abbasi y&ouml;neticilerinin korkusundan kızlarını Ehl-i Beyt soyundan gelen gen&ccedil;lere vermekten sakınıyorlardı.</p>\n\n<p>\n	&Ouml;rneğin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m </em>&lsquo;ın soyundan olan Muhammed b. Salih, İbrahim b. M&uuml;debbir İsa b. Musa Cehrumi&rsquo;nin kızıyla evlenmek istediğini ona bildirdiğinde İsa bu isteği reddederek ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin ediyorum ki senin soyunu tanımadığın i&ccedil;in seni reddetmiyorum; &ccedil;&uuml;nk&uuml; bu soydan daha &uuml;st&uuml;n bir soy tanımıyorum. Bu y&uuml;zden bu akrabalık herkes i&ccedil;in bir iftihardır. Ama kendi can ve malım hususundan M&uuml;tevekkil ve oğlundan korkuyorum.&rdquo; (<em>Mekatil-ut Tali-biyyin</em>, s. 604)</p>\n\n<h2>\n	Abbas Oğullarının Umeyye Oğullarıyla Y&ouml;ntem Farkı</h2>\n\n<p>\n	Abbasiler, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarında genellikle bir nevi nifaka başvurmuşlardır. Bunun nedeni ise, Emevilerin Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve cinayetleri sonucu M&uuml;sl&uuml;manların Ehl-i Beyt&rsquo;i savunmaya kalkışması ve bu uğurda &ccedil;eşitli kıyamların oluşması ve aralıksız devam etmesiydi. Bu y&uuml;zden Abbasiler Ehl-i Beyt&rsquo;e karşı a&ccedil;ık&ccedil;a d&uuml;şmanlıktan ka&ccedil;ınmışlardır.</p>\n\n<p>\n	Bu siyaset gereği &ouml;zellikle Me&rsquo;mun&rsquo;un d&ouml;neminden başlayarak bir nevi nifakla Ehl-i Beyt&rsquo;i zahirde kendi yanlarında g&ouml;stermeye ve ger&ccedil;ekte ise her t&uuml;rl&uuml; hareketlerini kontrol altında bulundurmaya &ccedil;alışmışlar ve istedikleri zaman zehirleyerek şehit etmişlerdir.</p>\n\n<p>\n	Ehl-i Beyt İmamlarını zorla Medine&rsquo;den Abbasi Halifesinin bulunduğu şehre getirmiş ve &ccedil;eşitli y&ouml;ntemlere başvurarak onları da kendi eksenlerinde yer alan kapıkulu alimlerden biri yapmaya yeltenmişlerdir. Hatta defalarca onları da kendi ayyaşlık meclislerine &ccedil;ekmeye &ccedil;alışıp toplumsal mevkilerini kırmak istemişlerdir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Ama b&uuml;t&uuml;n bu komploları yenilgiye sonu&ccedil;landığını ve Ehl-i Beyt&rsquo;in, hilafet merkezinde bile g&uuml;n ge&ccedil;tik&ccedil;e takva, ilim ve p&acirc;klıklarıyla n&uuml;fuzlarının daha bir arttığını g&ouml;r&uuml;nce zaaf ve acizliklerinin ifadesi olarak İmamları zehirleyerek şehit etmişlerdir.</p>\n\n<h2>\n	İmam Ali Naki ve Hasan Askeri (a.s) &rsquo;ın D&ouml;nemleri</h2>\n\n<p>\n	İmam Ali Naki ve İmam Hasan Askeri <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın d&ouml;nemlerinde bu zul&uuml;m, baskı ve işkenceler daha bir artış g&ouml;stermiştir. Yirmi sekiz yaşında Abbasiler tarafından zehirle şehit edilen İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kısa s&uuml;ren &ouml;mr&uuml; boyunca defalarca zindanlara atılmıştır. Zindanda olmadıkları s&uuml;rede ise askeri lojmanların bulunduğu Samerra şehrinde g&ouml;z altında tutulmuşlardır</p>\n\n<p>\n	On ikinci İmam&rsquo;ın, <strong>Mehdi</strong> olduğu hakkındaki hadisler ve Ş&icirc;a&rsquo;nın, İmam Hasan Asker&icirc;&rsquo;yi <em>aleyhi&rsquo;s-sel&acirc;m</em> on birinci İmam olarak tanıması ve bunun t&uuml;m M&uuml;sl&uuml;manlar nezdinde de bilinen on iki halife hadisi vb. hadiselerle de tam bir uyum i&ccedil;erisinde oluşu, Abbas oğullarının telaş ve korkusunu b&uuml;sb&uuml;t&uuml;n artırmıştı. Bu durum Abbasi Halifelerini daha bir tedirgin etmiş olacak ki, onlar baskılarını son iki İmam&rsquo;a daha da artırmıştılar. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z &ccedil;ocuğu olmamıştı; fakat bu, doğru muydu? Buna bir t&uuml;rl&uuml; inanamıyorlardı. Onun i&ccedil;in de İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evleri, daima g&ouml;z altındaydı; kesin bir &ccedil;are olarak İmamı zindana atmayı d&uuml;ş&uuml;nd&uuml;ler ve Abbasi Halifelerinden M&uuml;hted&icirc;, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı zindana kapattırarak, Vasif oğlu S&acirc;lih&rsquo;i de, h&acirc;llerini teftişe ve kendisine haber vermeye memur etmişti; haklarında her t&uuml;rl&uuml; zulm&uuml; yapması emredilen Salih, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın tesiri altında kalmış, M&uuml;h-tedi&rsquo;ye g&uuml;nd&uuml;z&uuml;n akşama dek, geceleyin sabaha kadar ibadetle meşgul olan, kimse hakkında bir s&ouml;z s&ouml;yleyemem, duadan, ibadetten başka bir şeyle meşgul olmayan bir kişi ne yapılabilir ki diye haber g&ouml;ndermişti.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, Mu&rsquo;temit tarafından da birka&ccedil; kez hapsettirilmiştir. Bu suretle devrin iktid&acirc;rı, hem İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Şii-lerle g&ouml;r&uuml;şmesini &ouml;nl&uuml;yor, hem &ccedil;ocuk sahibi olmasını engelliyor, hem de g&ouml;z altında bulunduruyordu. Mu&rsquo;temit, zindandaki memurları vasıtasıyla, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında d&acirc;ima bilgi almaktaydı; fakat İmam&rsquo;ın <em>aleyhi&rsquo;s-sel&acirc;m</em> ibadet, namaz ve niyazdan başka bir şeyle uğraş-madığını ona bildiriyorlardı; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> her g&uuml;n&uuml;n&uuml; oru&ccedil;la ge&ccedil;irir ve kendi evinden g&ouml;nderilen yemeğiyle, zindandakilerle ber&acirc;ber iftar ederdi. Zindandakilerden de İmam&rsquo;a uyarak oru&ccedil; tutanlar oluyordu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, bir kere de Ali b. Otamış adlı birinin murakabesi altında hapsedilmişti. Bu adamcağız, Alevilere (Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarına) pek d&uuml;şmandı; kafasında, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iyice eziyet etmeyi kurmuştu; fakat İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın heybetiyle beraber g&uuml;zellikleri, temkin ve vakarıyla beraber l&uuml;tuf ve m&uuml;r&uuml;vveti, Rabbine y&ouml;nelik ibadet ve itaati, bu zatı şaşırtmıştı; bir g&uuml;n sonra İmam&rsquo;ı zindandan &ccedil;ıkarttı, bundan sonra da Ali evlatlarına karşı inancı değişti ve onların saygısını g&ouml;zeten sağlam bir kişiliğe sahip oldu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, son olarak, hicretin 260. yılında hapsedilmişlerdi. Bir g&uuml;n, annelerine, &ldquo;Bu yıl bir eziyete uğrayacağım&rdquo; buyurmuşlardı. Anneleri, ağlamaya başlayınca, &ldquo;Ağlamanın, &uuml;z&uuml;lmenin faydası yok&rdquo; demişler, o yılın Sefer ayında memurlar gelip kendilerini almışlar, zindana atmışlardı.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>Abbasiler tarafından &ccedil;ok şiddetli bir takibe alınmış ve bu yolla İmam&rsquo;ın evlat sahibi olmasını kendi akıllarınca &ouml;nlemek istemişlerdir.</p>\n\n<h2>\n	İmam Hasan Askeri&rsquo;yi &Ouml;ld&uuml;rmek İstemeleri</h2>\n\n<p>\n	&Ouml;nceden de değinildiği gibi İmam Hasan Asker&icirc;, &ccedil;ok ağır bir askeri kontrol altında yaşıyordu. Defalarca zindana atılmış, &ouml;ld&uuml;r&uuml;lmesi karar-laştırılmıştı; ama her defasında beklenmedik İlah&icirc; bir l&uuml;tuf sonucu bu komplolardan kurtulmuştu.</p>\n\n<p>\n	İrbili naklediyor ki: Mu&rsquo;tez, Said isimli yardımcısına İmam Hasan Askeri&rsquo;yi Kufe&rsquo;ye g&ouml;t&uuml;rmesini emrettiğinde, Ebu Heysem İmam&rsquo;a ş&ouml;yle yazdı: &ldquo;Sana feda olayım, bizi endişelendiren ve rahatımızı ka&ccedil;ıran bir haber aldık. İmam Hasan Askeri cevap olarak: &ldquo;&Uuml;&ccedil; g&uuml;n sonra bu endi-şeden kurtulacaksınız&rdquo; diye yazdı. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n Mu&rsquo;tez &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Bu olayı İbn-i Şehraşup &ldquo;<em>Menakıb</em>&rdquo; adlı kitabında ş&ouml;yle naklediyor:</p>\n\n<p>\n	Mu&rsquo;tez yardımcısı olan Said&rsquo;e: &ldquo;Ebu Muhammed&rsquo;i (İmam Hasan Askeri&rsquo;yi) Kufe&rsquo;ye g&ouml;t&uuml;r ve yolda boynunu vur&rdquo; diye emir g&ouml;nderdi. Bunun &uuml;zerine İmam&rsquo;dan, bu endişeden kurtulacağımıza dair bir mek-tup elimize ulaştı. Bu olaydan &uuml;&ccedil; g&uuml;n sonra Mu&rsquo;tez hilafetten alınıp &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Mu&rsquo;taz&rsquo;dan sonra başa ge&ccedil;en M&uuml;htedi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ouml;ld&uuml;rme d&uuml;ş&uuml;ncesindeydi, ancak o da amacına ulaşamadan can verdi.</p>\n\n<p>\n	Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ebu Haşim&rsquo;den ş&ouml;yle naklediyor: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte Vasık oğlu Muhtedi&rsquo;nin zindanına hapsedilmiştik. İmam bana ş&ouml;yle dedi: &ldquo;Ey Ebu Haşim, bu tağut, bu gece Allah&rsquo;ın emriyle oynamak ve onu hi&ccedil;e saymak istiyor. Bu y&uuml;zden Allah Teala onun &ouml;mr&uuml;n&uuml; kesecek ve sonrakine verecektir. Şu an benim evladım yok, ama Allah Teala bana yakın bir zamanda bir oğul verecektir.&rdquo; (<em>Gaybet</em>, s. 134)</p>\n\n<p>\n	Ebu Haşim diyor ki: O gecenin sabahı T&uuml;rk askerleri Muhtedi&rsquo;ye saldırıp onu &ouml;ld&uuml;rd&uuml;ler ve Mu&rsquo;temid onun yerine ge&ccedil;ti. B&ouml;ylece Allah bizi korumuş oldu.</p>\n\n<p>\n	Şeyh Saduk Muhammed İbn-i Abdullah&rsquo;tan naklediyor ki:</p>\n\n<p>\n	İmam Hasan Askeri, Zubeyr&icirc; (Bazı g&ouml;r&uuml;şlere g&ouml;re maksat Abbasi Halifesi Muhtedi&rsquo;dir) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde evinden &ccedil;ıkıp ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;<em>Bu Allah&rsquo;ın velilerine karşı gelenlerin cezasıdır. O beni evladım olmadan &ouml;ld&uuml;receğini sandı, karşılık olarak da Allah&rsquo;ın kudretini g&ouml;rd&uuml;</em>.&rdquo;</p>\n\n<p>\n	Ahmed b. Muhammed b. Abdullah diyor ki: Bundan sonra İmam oğul sahibi oldu.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	M&uuml;htedi&rsquo;den sonra başa ge&ccedil;en Mu&rsquo;temid de defalarca İmam&rsquo;ı hapise atıp eziyetlere maruz bırakmış ve sonunda İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> Mut&rsquo;emid tarafından zehir verilerek şehit ettirilmiştir.</p>\n\n<p>\n	Bu durum, bir y&ouml;nden Firavun&rsquo;un Ben&icirc; İsrail soyundan Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geleceği vaadini duyması ve bu vaadin Ben&icirc; İsrail&rsquo;deki &ouml;nemini bilerek Ben&icirc; İsrail&rsquo;in oğlan &ccedil;ocuklarını &ouml;ld&uuml;rtmesi ve bu yolla bu İlahi vaadin ger&ccedil;ekleşmesini &ouml;nlemesine benzemektedir.</p>\n\n<p>\n	İşte <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Ehl-i Beyt İmamlarının b&uuml;y&uuml;k baskı ve zul&uuml;m altında bulunduğu, zalimlerin bu İmamları kendi askeri kararg&acirc;hları sa-yılan bir şehirde g&ouml;zaltında tutarak zahirde g&uuml;venlik hissettikleri karan-lık bir d&ouml;nemde Abbasi Halifesinin zul&uuml;m sarayının yanı başında Hicri 255. yılının Şaban ayının on beşinci gecesinde d&uuml;şmanların g&ouml;z&uuml;nden uzak bir şekilde d&uuml;nyaya geldi ve b&ouml;ylece Allah&rsquo;ın kesin iradesi ger&ccedil;ek-leşmiş oldu.</p>\n\n<h2>\n	Hz. Mehdi (a.s) &rsquo;ın D&uuml;nyaya Gelişinden Sonraki D&ouml;nem</h2>\n\n<p>\n	<strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinden sonra, babası İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ancak beş yıl hayatını s&uuml;rd&uuml;rebildi. &Ccedil;&uuml;nk&uuml; <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri 255 yılında d&uuml;nyaya geldi, İmam Hasan Askeri ise Hicri 260 yılının Rebiulevvel ayında Abbasi Halifesi tarafından verilen zehir sonucu şahadete ulaştı.</p>\n\n<p>\n	İşte bu beş yıl d&ouml;neminde İmam Hasan Askeri&rsquo;nin en &ccedil;ok &ouml;nem verdiği mesele oğlu <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanların g&ouml;z&uuml;nden uzak tutmak, hatta Abbasi Halifeleriyle &ccedil;ok yakın ilişkisi olan kendi kardeşi Cafer&rsquo;den bile gizlemek ve Allah Teala&rsquo;nın kendisine b&ouml;yle bir evlat verdiğini saklayarak onların haberdar olmasını &ouml;nlemek olmuştur.</p>\n\n<p>\n	Ama bunun yanısıra, İlah&icirc; h&uuml;ccetin herkes hakkında tamamlanması i&ccedil;in takva ve imanlarıyla tanınmış, herkesin g&uuml;vendiği, &ccedil;eşitli b&ouml;lgelerden olan Ehl-i Beyt mektebine bağlı b&uuml;y&uuml;k şahsiyetlere, b&ouml;yle bir &ccedil;ocuğunun olduğunu bildirmiş ve bu m&uuml;barek evladını onlara g&ouml;stererek onların kalplerini mutmain kılmıştır ve onlara bu haberi g&uuml;venilmeyen kimselerden gizlemelerini emretmiştir.</p>\n\n<p>\n	Merhum Şeyh Mufid İmametle ilgili &ldquo;<em>el-İrşad</em>&rdquo; adlı değerli eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, kendisinden sonra hak devletini kurmak i&ccedil;in beklenilen oğlunu İmam olarak bıraktı.</p>\n\n<p>\n	D&ouml;nemin sultanı, İmamiyye Şiasının inancına g&ouml;re b&ouml;yle bir İmam&rsquo;ın geleceği yaygın olduğu ve Şia&rsquo;nın bu İmam&rsquo;ın gelişini bekle-diğini bildiği i&ccedil;in &ccedil;ok ciddi bir şekilde onu arıyordu. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>da bu y&uuml;zden oğlunun d&uuml;nyaya gelişini gizlemiş ve onu hayatı d&ouml;neminde aşik&acirc;r etmemişti. Bu y&uuml;zden Ehl-i Beyt mektebinin dışında kalan bir&ccedil;ok insan bu İmam&rsquo;ı tanımamıştır. (Şeyh Mufid &ldquo;<em>el İrşad</em>&rdquo;, <strong>Hz. Mehdi</strong> B&ouml;l&uuml;m&uuml;)</p>\n\n<p>\n	Normal şartlar gereğince m&uuml;talaa edildiğinde de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinin gizli tutulabilmesine yardımcı olan muhtelif fakt&ouml;rler vardır. Bu fakt&ouml;rlerden biri, İmam&rsquo;ın annesinin cariye olması ve cariyelerin asıl g&ouml;revlerinin evlerde hizmet&ccedil;ilik olması hasebiyle du-rumlarının fazla dikkat &ccedil;ekmemesi olmuştur.</p>\n\n<p>\n	Elbette bu gibi hususlarda asıl fakt&ouml;r ve sebebin yenilmez İlah&icirc; irade olduğuna dikkat etmek gerekir.</p>\n\n<p>\n	Evet, Musa&rsquo;yı bulup &ouml;ld&uuml;rebilmek i&ccedil;in binlerce &ccedil;ocuk &ouml;ld&uuml;ren Fira-vun gibi bir zalimin evinde ve onun g&ouml;zleri &ouml;n&uuml;nde Musa&rsquo;yı koruyup b&uuml;y&uuml;ten Allah, İlah&icirc; vaadeleri ger&ccedil;ekleştirecek olan, son Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in son vasisi <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da zalim Abbasi h&uuml;k&uuml;mdarlarının hilelerinden korumaya kadirdir.</p>\n\n<p>\n	Yakın ve &ouml;zel dostlarına gelince, Hz. İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya geldiğini onlara bildirmesiyle hakikati arayan-ların kurtuluş yolunu bulabilmeleri i&ccedil;in sağlam bir vesile ortaya koy-muştur:</p>\n\n<p>\n	Şimdi Hz. İmam Hasan Askeri d&ouml;neminde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığından haberdar olan bazı şahsiyetleri tanıtalım.</p>\n\n<p>\n	Merhum Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ali b. Bilal, Ahmet b. Hilal, Muhammed b. Mauviye b. Hakim ve Hasan b. Eyyub gibi Şia&rsquo;nın &ouml;nde gelenlerinden ş&ouml;yle naklediyor: Bir defasında İmam Hasan Asker&rsquo;i <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ondan sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in toplandık arada ge&ccedil;en konuşmalarından sonra İmam buyurdu ki: &ldquo;<em>Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in yanıma geldiniz, değil mi?</em>&rdquo; Biz &ldquo;Evet&rdquo; dedik. Biraz bekledikten sonra (İmam evdeki odalarından birine girip) y&uuml;z&uuml; dolunay gibi olan, İmam Hasan Askeri&rsquo; ye &ccedil;ok benzeyen bir &ccedil;ocuk getirdi ve &ldquo;<em>Bu, benden sonra sizin İmamınız, benim de halifemdir. Ona itaat edin, tefrikaya d&uuml;şmeyin, yoksa dininiz hususunda helak olursunuz. Ama şunu da bilin ki, bu g&uuml;nden sonra artık onu g&ouml;remeyeceksiniz; sizler Osman b. Said&rsquo;in getirdiği s&ouml;zleri kabul edin, emrine uyun, o İmamınızın s&ouml;zc&uuml;s&uuml;d&uuml;r ve emir onun emridir.</em>&rdquo; diye buyurdu.</p>\n\n<p>\n	Yine Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de ve Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Sa&rsquo;d Eş&rsquo;ari&rsquo;den nakeldiyorlar ki Ahmet ş&ouml;yle dedi: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıktım ve ondan sonraki İmam&rsquo;ın hakkında sordum. İmam: &ldquo;<em>Ey Ahmed, dedi, Allah Teala Hz. Adem&rsquo;i yarattığından bu g&uuml;ne kadar ve bu g&uuml;nden kıyamete kadar yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmamış ve bırakmaz da! O h&uuml;ccet ki, Allah onun vasıtasıyla insanlardan belaları giderir, yağmuru yağdırır ve yerin bereketlerini &ccedil;ıkarır.</em>&rdquo; Dedim ki &ldquo;Sizden sonraki, İmam ve halife kimdir? bunu &ouml;ğrenmek istiyorum.&rdquo;</p>\n\n<p>\n	İmam hemen kalkıp eve girdi ve y&uuml;z&uuml; ay gibi parlayan &uuml;&ccedil; yaşlarında bir &ccedil;ocuğu omuzunda taşıyarak getirdi ve:<em> &ldquo;Ey Ahmet b. İshak,&rdquo; dedi, &ldquo;Eğer senin Allah yanında ve Allah&rsquo;ın h&uuml;ccetleri yanında değerli bir mevkin olmasaydı oğlumu sana g&ouml;stermezdim. &Ccedil;ocuğumun ismi ve k&uuml;nyesi Resulullah&rsquo;ın ismi ve k&uuml;nyesidir. Yerin zul&uuml;m ile dolduğu gibi onu adaletle dolduracak olan da budur. Ey Ahmet, onun bu &uuml;mmetteki yeri, Hızır&rsquo;ın ve Zulkarneyn&rsquo;in yeri gibidir. Allah&rsquo;a andolsun ki, o &ouml;ylesine bir gaybet d&ouml;nemi ge&ccedil;irecek ki, yalnız Allah&rsquo;ın, kendisni onun İmameti ve zuhurunun yaklaşması i&ccedil;in dua etmeye muvaffak kıldığı kimseler hari&ccedil;, kimse helak olmaktan kurtulmayacaktır. İmamete inananlardan &ccedil;oğu da d&ouml;necektir. Bizim velayetimiz &uuml;zere Allah&rsquo;ın ahit aldığı, kalbinde imanı yazdığı ve kendi rahmetiyle des-teklediği kimseler hari&ccedil; herkes bu inan&ccedil;tan cayacaktır</em>.&rdquo;</p>\n\n<p>\n	Sonra ş&ouml;yle dedi: &ldquo;<em>Ey Ahmet, bu, Allah&rsquo;ın emirlerinden bir emirdir. O&rsquo;nun gizli sırlarından bir sırdır. Sana dediğimi iyice belle ve Allah&rsquo;a ş&uuml;kredenlerden ol.</em>&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmesinden sonra, bu b&uuml;y&uuml;k nimetten dolayı Allah&rsquo;a ş&uuml;k&uuml;r amacıyla ve belki de &ouml;zel dostlarını haberdar kılmak i&ccedil;in akike<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> olarak onlarca kurban kesmiştir. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in, akike olarak &uuml;&ccedil; y&uuml;z koyun kestirip dağıttığı nakledilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine, Osman b. Said&rsquo;e; 10 bin rıtl (3276 kg.) et ve 100 bin rıtl ekmek alıp Ben&icirc; Haşim&rsquo;e oğlundan akike olarak dağıtmasını emretmiştir.</p>\n\n<p>\n	Yine, ashabından olan İbrahim&rsquo;e d&ouml;rt koyun g&ouml;nderip ş&ouml;yle yazdığı nakledilmiştir:</p>\n\n<p>\n	&ldquo;<em>Bismillahirrahmanirrahim. Oğlum<strong> Muhammed Mehdi</strong> tarafından bunu akike olarak dağıt ve kendin de ye! Allah sana esenlik versin ve bulduğun şiilere de yedirt.</em>&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Hasan Askeri, hatta uzak şehirlerde bulunan g&uuml;venilir dost-larına bile oğlunun d&uuml;nyaya geldiğini bildirmiş ve b&ouml;ylece g&uuml;venilir in-sanlar vasıtasıyla liyakati olan insanlara bu haberin ulaşmasını sağla-mıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Hasan İshak Kumm&icirc;&rsquo;den ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	İmam Hasan Askeri benim b&uuml;y&uuml;k babama kendi el yazılarıyla şu i&ccedil;erikte bir mektup yazmış:</p>\n\n<p>\n	<em>&ldquo;Bizim &ccedil;ocuğumuz d&uuml;nyaya geldi. Ama sen bunu (bu haberi) halk-tan gizli tut. &Ccedil;&uuml;nk&uuml; biz de onu en yakın dostlarımızdan başkasına s&ouml;ylemedik. Sana bildirdik ki, Allah&rsquo;ın bizi sevindirdiği gibi sen de sevinesin. Vesselam.</em>&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, bazı &ouml;zel ashabına oğlu <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğini haber vermiştir ve bazılarına da bizzat oğlu <strong>Mehdi</strong>&rsquo;yi g&ouml;stermiştir:</p>\n\n<p>\n	İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, ashabından bazılarına da <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; ın nişanelerini tanıtmıştır &ouml;rnek olarak aşağıdaki kıssayı naklediyoruz:</p>\n\n<p>\n	&ldquo;<em>Kifayet-ul M&uuml;htedi</em>&rdquo; kitabının nakline g&ouml;re Şeyh Muhammed b. Hibetullah Trablusi &ldquo;<em>el-Ferec ul Kebir</em>&rdquo; adlı kitabında kendi senediyle İmam Hasan Askeri&rsquo;nin hizmet&ccedil;ilerinden olan Ebu-l Edyan&rsquo;dan nak-lediyor ki, İmam Hasan Askeri hastaydı; huzuruna &ccedil;ıktım. İmam birka&ccedil; mektup yazıp bana verdi ve &ldquo;<em>Bu mektupları Medain şehrinde bizim şu dostlarımıza ulaştır</em>&rdquo; dedi ve sonra da şu s&ouml;zleri ekledi:</p>\n\n<p>\n	&ldquo;<em>Bil ki, on beş g&uuml;nden sonra buraya (Samerra&rsquo;ya) geri d&ouml;necek ve benin evimde ağlama sesi duyacak ve benim cenazemi gus&uuml;l yerinde bulacaksın</em>.&rdquo;</p>\n\n<p>\n	Ebu-l Edyan: &ldquo;Ey efendim,&rdquo; dedim, &ldquo;eğer b&ouml;yle b&uuml;y&uuml;k bir facia ger-&ccedil;ekleşirse o zaman Allah&rsquo;ın h&uuml;cceti ve bizim İmamımız kim olacak?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Mektupların cevabını senden isteyen</em>&rdquo; diye cevap verdi. Ben daha fazla a&ccedil;ıklamasını rica edince İmam: &ldquo;<em>Bana namaz kılacak olan Allah&rsquo; ın h&uuml;cceti ve benden sonra İmam ve Kaim-u bil-emir&rsquo;dir</em>&rdquo; diye buyur-du. Ben daha fazla nişane isteyince, İmam: &ldquo;<em>Para kesesinde ne oldu-ğunu bildirendir</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	Ebu-l Edyan diyor ki: İmam&rsquo;ın heybetinden, hangi hemyandan (para kesesinden) s&ouml;z ettiğini ve hemyanda ne olduğunu sormaya cesaret edemedim.</p>\n\n<p>\n	Samerra şehrinden ayrılarak mektupları Medain şehrine ulaştırdım ve mektupların cevabını alıp geri d&ouml;nd&uuml;m, on beşinci g&uuml;n Samerra&rsquo;ya ulaştım. İmam&rsquo;ın bildirdiği şekilde evinde ağlama sesi geldiğini duydum ve p&acirc;k v&uuml;cudunun da gus&uuml;l yerinde olduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	İmam&rsquo;ın kardeşi Cafer de İmam&rsquo;ın kapısında durmuştu, halk onun etrafına toplanıp ona başsağlığı dileğinde bulunuyordu. Kendi kendime, eğer İmam Hasan Askeri&rsquo;den sonra İmam bu olursa artık İmamet batıl olur, diye d&uuml;ş&uuml;nd&uuml;m; &ccedil;&uuml;nk&uuml; onun nebiz<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> i&ccedil;tiğine şahit olmuştum. Ama o benden hi&ccedil;bir şey sormadı ve mektupların cevabını istemedi.</p>\n\n<p>\n	Bu sırada &Acirc;kid isimli hizmet&ccedil;i yanımıza gelip Cafer&rsquo;e hitaben: &ldquo;Kardeşini kefenlediler, kalk da ona namaz kıl&rdquo; dedi. O kalkıp evin i&ccedil;ersine girdi ve İmam&rsquo;ın şiileri de ağlar g&ouml;zle i&ccedil;eriye girdiler. İmam&rsquo;ı kefenlemiş, bir tabuta bırakmışlardı. Cafer &ouml;ne ge&ccedil;ti ve namaz i&ccedil;in tek-bir getirmek istediğinde buğday renkli sa&ccedil;ı kıvırcık bir &ccedil;ocuk &ouml;ne &ccedil;ıka-rak Cafer&rsquo;in ab&acirc;sından tutup &ccedil;ekti ve ş&ouml;yle dedi &ldquo;<em>Ey amca! Ben baba-ma namaz kıldırmaya daha evlayım (layığım)</em>&rdquo; Cafer&rsquo;in rengi sarardı ve geriye &ccedil;ekildi. O &ccedil;ocuk babasına namaz kıldırdı. İmam Hasan As-keri&rsquo;yi babası İmam Ali Hadi&rsquo;nin mezarının yanında defnettirdi.</p>\n\n<p>\n	Sonra bana d&ouml;n&uuml;p &ldquo;<em>Ey Basri, mektupların cevabını getir</em>&rdquo; dedi. Mektupların cevabını kendisine verdim ve kendi kendime; &ldquo;Bu iki alamet. &ldquo;dedim,&rdquo; Kaldı para kesesiyle ilgili nişane.&rdquo;</p>\n\n<p>\n	Bundan sonra Cafer&rsquo;in yanına gittim; Cafer ağlar bir haldeydi. Bu arada orada bulunanların i&ccedil;erisinden Haciz-i Veşşa diye tanınan bir şahıs Cafer&rsquo;in dilinden bir delil almak i&ccedil;in Cafer&rsquo;e y&ouml;nelip: &ldquo;Bu &ccedil;ocuk kimdi?&rdquo; diye sordu.</p>\n\n<p>\n	Cafer; &ldquo;Vallahi&rdquo; dedi &ldquo;Şimdiye kadar onu g&ouml;rmemişim ve onu asla tanımıyorum.&rdquo; Bizler mecliste bulunduğumuz sırada Kum&rsquo;dan gelmiş birka&ccedil; kişi meclise girdiler ve İmam Hasan Askeri&rsquo;yi sordular. İmam&rsquo;ın d&uuml;nyadan gittiği onlara s&ouml;ylendi. Onlar İmam&rsquo;ın yerinde kimin oturdu-ğunu sordular, onlara Cafer&rsquo;i g&ouml;sterdiler. Bunun &uuml;zerine onun yanına yaklaşıp selam verdiler ve başsağlığı dilediler. Ve sonra dediler ki: &ldquo;Bi-zim yanımızda birka&ccedil; mektup ve bir miktar da mal vardır, onları kime verelim.&rdquo; Cafer: &ldquo;Benim hizmet&ccedil;ilerime&rdquo; diye cevap verdi.</p>\n\n<p>\n	Kumlular: &ldquo;Bu mektupları kimin yazdığını ve bizim getirdiğimiz malın miktarını bize s&ouml;ylemelisin ki onları sana verelim&rdquo; dediler. Cafer &ouml;fkelenip ayağa kalkıp ve elbiselerini silkerek: &ldquo;Bunlar, benden gayıpten haber vermemi istiyorlar&rdquo; dedi. Kum&rsquo;dan gelen topluluk hayrete d&uuml;şt&uuml;ler.</p>\n\n<p>\n	Bu arada bir hizmet&ccedil;i dışarıya &ccedil;ıkıp Kumluları kendi isimleriyle &ccedil;ağırdı ve sonra getirmiş oldukları mektupların kimler tarafından g&ouml;n-derildiğini bir bir s&ouml;yledi ve sonra ş&ouml;yle dedi: &ldquo;Sizin yanınızda bir para kesesi vardır, onda bin dinar bulunmakta, yalnız onlardan on tanesi sahtedir. &ldquo;Kumlular: Bu hizmet&ccedil;iyi g&ouml;nderen kim ise, o İmamdır&rdquo; diye-rek mektup ve paraları o hizmet&ccedil;iye verdiler. <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Ebu-l Edyan ve Kum hey&rsquo;etinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hakkı arayanlar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Ehl-i Beyt İmamlarına mahsus olan nişanelerle tanı-mışlardır. Ve b&ouml;ylece Allah&rsquo;ın h&uuml;cceti, hakka ulaşmak isteyenler hak-kında tamamlanmıştır.</p>\n\n<p>\n	&nbsp;Ve&rsquo;l hamd-u lillahi Rabb&rsquo;il alemin.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam birarada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; buyurdu. &ldquo;<em>Usul-i Kafi</em>&rdquo;, c. 1, s. 178.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Himevi, &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; ve İbn-i Esir, &ldquo;<em>el-Kamil</em>&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Şeyh Saduk, &ldquo;<em>Kemal-ud Din</em>&rdquo;, s. 425.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Merhum Kuleyni muteber senetle, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarıyla tanınan Abbasi Halifesinin başveziri Ubeydullah b. Hakan ile Ehl-i Beyt&rsquo;e karşı tavrı babası gibi olan oğlu Ahmed&rsquo;in arasında ş&ouml;yle bir sohbetin ge&ccedil;tiğini oğlunun dilinden nakleder: -&ldquo;Bunca saygı g&ouml;sterdiğin bu şahıs kim idi?&rdquo;- Bu İbn&rsquo;&uuml;r Rıza diye tanınan rafizilerin İmamı Hasan b. Ali&rsquo;dir. Allah&rsquo;a andolsun ki, eğer hilafet bir g&uuml;n Abbasi Halifelerinin elinden &ccedil;ıkacak olursa Haşimilerden bu şahıstan başka hi&ccedil;bir kimse bu makama layık olmaz. Bu şahıs fazilet, iffet, takva, z&uuml;ht, ibadet, g&uuml;zel ahlak ve salahıyla bu makama layıktır...&rdquo; (<em>Kafi</em>, c. 1, s. 504)</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - M&uuml;tevekkil, Hicri 232 yılında huk&uuml;mdar olmuştur.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Bkz. &ldquo;<em>Tarih-i Taberi</em>&rdquo; ve &ldquo;<em>Tarih-i İbn-i Esir</em>&rdquo; Hicri 236 yılının olayları b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - İmam Ali Naki&rsquo;nin şehit edildiğini Taberi <em>Delail-ul İmam</em> adlı eserinde ve Siracuddin Rifai <em>Sihah-ul Ahbar</em> kitabında yazmışlardır.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Mutevekkil İmam Ali Naki<em> aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, meclisinde, kendisine nedim etmeyi, bunu halka duyurup kadrini, h&acirc;ş&acirc;, k&uuml;&ccedil;&uuml;ltmeyi tasarlamıştı. Bir gece yarısı, sarhoşken, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ccedil;ağırttı. İmam gelince, kendisini ağırladı, yanına oturttu; kadehi doldurup sundu. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Allah&rsquo;a andolsun ki</em>,<em> hen&uuml;z etim, kanım, şarapla karışmadı</em>.&rdquo; diye buyurdular, bu s&ouml;z karşısında, meclistekiler, donup kaldılar. M&uuml;tevekkil, şarap kadehini dikip k&uuml;stah&ccedil;a, &ouml;ylese dedi, bir şiir oku.&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Şiirde de rivayetim az</em>&rdquo; buyurdular. M&uuml;tevekkil, aşırı ısrarda bulununca şu beytleri buyurdular:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Onlar (zalimler), korunmak i&ccedil;in dağ tepelerine tırmandılar;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			G&uuml;&ccedil;l&uuml; kişilerdi ama o tepeler fayda etmedi onlara, yenildiler.</p>\n\n		<p>\n			Y&uuml;celdiler, sonra d&uuml;ş&uuml;r&uuml;ld&uuml;ler; &ccedil;ukurlara yerleştiler;</p>\n\n		<p>\n			Ne de k&ouml;t&uuml; yerlerdi onların yerleştikleri yerler.</p>\n\n		<p>\n			G&ouml;m&uuml;l&uuml;p gittiler; sonra da bir feryad eden, ardlarından bağırdı:</p>\n\n		<p>\n			Nerde bilezikleri nerde hat-ta&ccedil;, nerde s&uuml;sler p&uuml;sler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Ne oldu o naz-&uuml; naimle beslenen, bezenen y&uuml;zler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Hani vaktiyle nazlarla, nimetlerle perdelenirdi o y&uuml;zler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Kabir, bu soruya a&ccedil;ık-se&ccedil;ik cevap veriyor da diyor ki:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdi o y&uuml;zlerde kurtlar oynaşmada, kurtlara yem olmuş o y&uuml;zler.</p>\n\n		<p>\n			Nice zamandır yediler-i&ccedil;tiler, ge&ccedil;indiler; Şimdiyse d&uuml;nya onları yer-i&ccedil;er.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Nice zaman evlerde barındılar; oturup esenleştiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdiyse evlerden de ayrıldılar; ehlinden-eyalinden de; ge&ccedil;ip gittiler.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Bunca zaman hazineler yığdılar, mallar biriktirdiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Derken mallarını-m&uuml;lklerini d&uuml;şmanlarına dağıttılar, gittiler.</p>\n\n		<p>\n			Evleri bomboş; i&ccedil;indekilerse mezarlarında yatıyorlar; g&ouml;&ccedil;t&uuml;ler, g&ouml;&ccedil;t&uuml;ler.&rdquo;</p>\n\n		<p>\n			M&uuml;tevekkil, bu şiiri dinleyince, sarhoşlukla şarap kadehini yere fırlatıp şiddetle ağlamaya koyuldu; meclistekiler de ağlıyorlardı. Zevk meclisi, yas toplantısına d&ouml;nm&uuml;şt&uuml;.</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan &ouml;z&uuml;r diledi; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> da kalkıp meclisi terkettiler.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ./..</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kadrini, Şiilerinin g&ouml;z&uuml;nden d&uuml;ş&uuml;rmek i&ccedil;in bir g&uuml;n, bunca zamandır &ccedil;alıştım, &ccedil;abaladım, bir t&uuml;rl&uuml; ona şarap i&ccedil;iremedim dedi. Meclisindekilerden biri, &ldquo;Kardeşi Musa&rsquo;yı &ccedil;ağır; duyduğumuza g&ouml;re o, i&ccedil;ermiş. O da İbn&rsquo;&uuml;r-Rız&acirc;, bu da. Halk ne bilecek? İbn&rsquo;&uuml;r-Rıza, Halife&rsquo;yle şarap i&ccedil;miş diye bir s&ouml;z yayılsın; bunun i&ccedil;miş olduğunu sanacaklar.&rdquo; dedi. M&uuml;tevekkil, bu s&ouml;z&uuml; kabul etti; Musa&rsquo;yı &ccedil;ağırttı. İzzetle, ikramla Samerra&rsquo;ya gelen Musa&rsquo;yı İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, Vasif k&ouml;pr&uuml;s&uuml;nde karşıladılar; &ldquo;Bu adam&rdquo; buyurdular, &ldquo;Seninle zevk meclislerinde bulunmak, sana şarap i&ccedil;irmek, seni ve soyumuzu aşağılatmak i&ccedil;in seni &ccedil;ağırttı. Allah&rsquo;tan kork, Allah&rsquo;tan &ccedil;ekin; onunla b&ouml;yle bir şey yapmaya kalkışma.&rdquo; Musa; &ldquo;Beni &ccedil;ağırır, b&ouml;yle bir teklifte bulunursa ben ne yapabilirim&rdquo; dedi. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kadrini d&uuml;ş&uuml;rme; Rabbine isy&acirc;n etme; sana ayıp-ar getirecek bir harekette bulunma&rdquo; buyurdularsa da Musa, gene aynı tarzda s&ouml;zler s&ouml;yledi. Bunun &uuml;zerine&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Onunla buluşmak istiyorsun ama ebedi olarak onunla buluşamayacaksın&rdquo; buyurdular.</p>\n\n		<p>\n			Ger&ccedil;ekten de &ouml;yle oldu. Musa, ne vakit M&uuml;tevekkil&rsquo;i g&ouml;rmeye gittiyse, &ldquo;Bu g&uuml;n meşgul; sarhoş olup sızdı; uyuyor&rdquo; gibi s&ouml;zlerle kabul edilmedi; Samerra&rsquo;da tam &uuml;&ccedil; yıl kaldı; bir kere bile M&uuml;tevekkil&rsquo;in yanına giremedi; sonunda M&uuml;tevekkil &ouml;ld&uuml;r&uuml;ld&uuml; ve bu d&ouml;nem de bitti (<em>Tenkıyh&rsquo;ul-Mak&acirc;l</em>; III, s.259).</p>\n\n		<p>\n			B&ouml;yle bir d&ouml;nemde Abbasi Halifelerinin zul&uuml;m ve fesadından yorulan halk tabii olarak zul&uuml;m ve fesattan ve her t&uuml;rl&uuml; pislikten temiz olan Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a y&ouml;neliyor ve onlara olan bağlılık ve inan&ccedil;ları daha bir pekişiyordu. Bu durumu sezen Abbasi Halifelerinin tedirginliği, İmamlara olan hın&ccedil; ve kinlerini iyice artıyordu.</p>\n\n		<p>\n			Abbasi Halifelerinin fesadı ve beyt-ul malı savurganlığı hakkındaki tarihe ge&ccedil;miş bilgiler, kitaplar oluşturacak derecede &ccedil;oktur.</p>\n\n		<p>\n			Yakut Himevi yazıyor ki:</p>\n\n		<p>\n			M&uuml;tevekil&rsquo;in bina ettiği saraylardan bazıları ve onların maliyeti ş&ouml;yledir:</p>\n\n		<p>\n			1- Aras Sarayı, 30000 dinar.</p>\n\n		<p>\n			2- Muhtar Sarayı, 5000000 dinar.</p>\n\n		<p>\n			3- Vahid Sarayı, 2000000 dinar.</p>\n\n		<p>\n			4- Ca&rsquo;feri Sarayı, 10000000 dinar.</p>\n\n		<p>\n			5- Garıb Sarayı, 10000000 dinar.</p>\n\n		<p>\n			6- Subh Sarayı, 5000000 dinar.</p>\n\n		<p>\n			7- Melih Sarayı, 5000000 dinar.</p>\n\n		<p>\n			8- İtahye Sarayı, 10000000 dinar.</p>\n\n		<p>\n			9- Tell Sarayı, 5000000 dinar.</p>\n\n		<p>\n			10- Cevsek Sarayı, 5000000 dinar.</p>\n\n		<p>\n			11- Berkevar Sarayı, 20000000 dinar.</p>\n\n		<p>\n			12- Kelaid Sarayı, 50000 dinar.</p>\n\n		<p>\n			Yine Himevi&rsquo;nin nakline g&ouml;re, M&uuml;tevekkil&rsquo;in 2500 civarında cariyesi vardı ki yalnız tahta oturma merasiminde beş y&uuml;z cariye ona hediye edilmişti.</p>\n\n		<p>\n			Abbasi Halifelerinin fesatı ve savurganlıkları eğlence ve ayyaşlık destanları tarih kitaplarını sayfalarını karartmıştır. &Ouml;zellikle M&uuml;tevekkil ve M&uuml;tevekkil&rsquo;den sonraki d&ouml;nemde, m&uuml;sl&uuml;manların halifesi ismini taşıyan bu zatların en belirgin &ouml;zelliklerinden biri ayyaşlık ve savurganlık olmuştur.</p>\n\n		<p>\n			Oysaki, bu d&ouml;nemde Ehl-i Beyt soyundan gelen aileler Abbasi y&ouml;neticilerinin baskısı y&uuml;z&uuml;nden, iktisadi y&ouml;nden felaket sayılacak bir durumda yaşıyorlardı. Tarih&ccedil;ilerin nakline g&ouml;re, Medine&rsquo;de yaşıyan Ehl-i Beyt soyundan gelen birka&ccedil; hanımın dışarıda ortaklaşa kullandıkları tek bir elbiseleri vardı ki, biri onu kullandığında diğerleri evlerinde perde arkasında kalmak zorundaydılar.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kemal-ud Din</em>, s. 430.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> -<em> Kemal-ud Din</em>, s. 384.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Yeni d&uuml;nyaya gelmiş &ccedil;ocuk i&ccedil;in kesilen kurban.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> -<em> Kemal-ud Din</em>, c. 2, s. 106, Tahran</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 28.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> -<em> Kemal-ud Din</em>, c. 434</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Hurmadan yapılan bir nevi şaraptır. Ehl-i Beyt Mektebine g&ouml;re mest edici her i&ccedil;ki gibi necis ve onu i&ccedil;mek de haramdır.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>en-Necm-us Sakıp</em> s. 264</p>\n	</div>\n</div>','Ehl-i Beyt Mektebine Göre İmam Mehdi (a.s)’ın Doğumu','','inherit','closed','closed','','2578-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2578,'http://islamex.com/?p=2600',0,'revision','',0),(2601,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<h2>\n	<strong>Ehl-i S&uuml;nnet Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; Ali (a.s)&#39;dan dedi ki: Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;D&uuml;nyanın sonuna bir g&uuml;n dahi kalsa, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden(veya benim Ehl-i Beyt&#39;imden) bir kişiyi g&ouml;nderecektir.&quot; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&#39;nin h&uuml;k&uuml;mete ulaşması i&ccedil;in uzatacaktır.&quot; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3-&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&quot; Sonra buyurdu ki: &quot;Sonra benim itretimden veya -teredd&uuml;t ravidendir- Ehl-i Beyt&#39;imden bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; Bu hadisi H&acirc;kim el- M&uuml;stedrek&#39;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&#39;in şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4-&nbsp; Huzeyfe&#39;den dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:<em> &quot;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teala o g&uuml;n&uuml;, evlatlarımdan birini g&ouml;nderene kadar uzatacaktır; O&#39;nun ismi, benim ismimdir</em>.&quot;</p>\n\n<p>\n	Selman;&quot;Ey Allah&#39;ın Resul&uuml;! Hangi oğlundan olacak?&quot;diye sorduğunda, eliyle H&uuml;seyin&#39;in omzuna vurarak: <em>&quot;Bu oğlumdan.&quot; </em>buyurdu.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&#39;tan dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &quot;<em>Benim Ehl-i Beyt&#39;imden ismi benim ismim olan biri h&uuml;k&uuml;mete ulaşmadık&ccedil;a kıyamet kopmaz.&quot;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&#39;imden bir kişi Deylem dağı ve Kostantaniye&#39;ye h&acirc;kim olur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><em><strong>[6]</strong></em></a></p>\n\n<p>\n	7-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;Doğrusu, Ali benden sonra &uuml;mmetimin İmamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni beşir (m&uuml;jdeleyici) ve nezir (korkutucu) se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz ila&ccedil; gibi azdırlar.&quot;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &quot;Ey Allah&#39;ın Resul&uuml;, evladın <strong>K&acirc;im&#39;</strong>in bir gaybeti mi vardır?&quot; diye sordu.</p>\n\n<p>\n	<em>Hazret: &quot;Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar helak olacaklar! Ey Cabir, bu Allah&#39;ın kullarından gizlediği ilahi işlerden bir iş ve onun esrarından bir sırdır, onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&#39;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r&quot; dedi. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></em></p>\n\n<p>\n	8-&nbsp; Hz. Ali (a.s), Hz. Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;H&uuml;seyin&#39;in evlatlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&quot; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	9-&nbsp; Selman-i Farsi der ki: &quot;Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&#39;inin yanındaydık, Hz. H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu: &quot;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&#39;ın h&uuml;ccetisin, Allah h&uuml;ccetinin oğlusun, Allah h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&#39;ın dokuz h&uuml;ccetinin babasısın</em>.&quot; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Emir-ul M&uuml;minin Ali aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Allah bir grubu getirecek ki, onlar Allah&#39;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi ilahi saltanata ulaşır. O, vaat edilen <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun i&ccedil;in saf ve hazır olacaktır. Onun s&ouml;z&uuml; duyulacak; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak; o zaman onun imameti kemale erişecek ve hilafeti yery&uuml;z&uuml;nde yerleşecek ve... Yery&uuml;z&uuml; <strong>Mehdi</strong> aleyhi&#39;s-sel&acirc;m&#39;ın varlığıyla bayındır ve mutlu olacak, nehirler akacak ve fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına selam olsun.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudri, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&quot;Sizlere <strong>Mehdi</strong>&#39;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar O&#39;ndan razı olacaklardır ve O, malları sahih olarak taksim edecektir.&quot; Adamın birisi: &quot;Sahih olarak nasıl taksim edecek?&quot; diye sorduğunda: &quot;Halkın arasında eşit olarak (dağıtacaktır).&quot; buyurdular.</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle eklediler: &quot;O zamanda Allah Teala, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve O&#39;nun adaleti onların hepsini kapsayacaktır; hatta nida eden; &#39;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &#39;Git hazinedara <strong>Mehdi </strong>bana mal vermeni emrediyor de&#39; denilecek. Bundan dolayı hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &#39;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&quot; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah-i Ensari ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi </strong>benim evlatlarımdandır; O&#39;nun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; El- Havi li&#39;l- fetava (S. 48, Mısır bas.) Ebu Amr ed- Dani&#39;nin S&uuml;nen&#39;inden naklen Huzeyfe&#39;den şu hadisi tahri&ccedil; eder: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &#39;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&#39; İsa da cevaben ş&ouml;yle diyecektir: &#39;Namaz senin i&ccedil;in ikame olunmuştur.&#39; B&ouml;ylece İsa benim evlatlarımdan birinin arkasında namaz kılacaktır.&quot; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah&#39;tan dedi ki: Allah Resul&uuml; ş&ouml;yle buyurduğunu duydum: &quot;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&quot; Sonra buyurdu ki: &quot;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &quot;Gel bize namaz kıldır&quot; diyecek. İsa cevaben: &quot;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&#39;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&quot; diyecektir.&quot; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyre dedi ki: Resulullah (s.a.a) buyurdu:</p>\n\n<p>\n	<em>&quot;İsa bin Meryem nazil olup İmamınız da sizden olunca ne yapacaksınız?&quot; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong>[15]</strong></a></em></p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&quot; </em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;mmi Seleme&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim itretim ve Fatıma evlatlarındandır.&quot;</em> <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Enes bin Malik&#39;den dedi ki: Hz. Resulullah&#39;ın ş&ouml;yle buyurduğunu duydum: &quot;Biz Abdulmuttelib evlatlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&quot; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><em><strong>[18]</strong></em></a></p>\n\n<p>\n	İbn-i Abbas&#39;tan dedi ki: Hz. Resulullah ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> cennet ehlinin tavusudur.&quot; </em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><em><strong>[19]</strong></em></a></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><em><strong>[20]</strong></em></a></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kays bin Cabir&#39;in dedesinden dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&#39;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s)&#39;dan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;&uuml;mmetimde H&uuml;seyin&#39;in evlatlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&quot; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	22- Huzeyfe&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&quot; </em><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	23- Ebu Said el-Hudri&#39;den dedi ki: Peygamberden sonra bir takım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&#39;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yaşayacak. </em>&ndash;s&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&#39;in teredd&uuml;d&uuml;nden dolayıdır- Ravi diyor; &quot;Bunlar nedir?&quot; dedik. (Allah Resul&uuml;): <em>&quot;Yıllar&quot;</em> buyurdu. Sonra ş&ouml;yle devam etti: <em>&quot;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &quot;Ey <strong>Mehdi</strong>, bana ata et, bana ata et&quot; diyecek.&quot; </em>Resulullah buyurdu: <em>&quot;Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&quot; </em><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	24- Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	25- Taberani Avf bin Malik&#39;ten Resulullah (s.a.a.)&#39;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir: <em>&quot;Ey Avf &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik geri kalanı ise cehennemliktir.&quot; </em>Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu: <em>&quot;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&#39;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol ki, hidayete erenlerden olasın.&quot; </em><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	26- Ebu Said-el Hudri&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bela inecektir. &Ouml;yle ki, ondan daha ağır bir bela duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;nde ehli yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte de bulunan b&uuml;t&uuml;n yağmurunu Allah onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&#39;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&quot;</em> H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu ancak Şeyhyan&#39;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&#39;ın sahibi de nakletmiş, onu Taberani&#39;nin M&uuml;cem adlı kitabında ve Ebu Naim&#39;in Menakibi-i el- <strong>Mehdi</strong> kitabında tahri&ccedil; ettiklerini kaydetmiştir.&nbsp; <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	27- Huzeyfet-&uuml;l Yemani&#39;den dedi ki: Ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle dediğini duydum: <em>&quot;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmete yazıklar olsun. Nasıl kendilerine itaat edenleri hari&ccedil;, da M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;lakat ettiğinde diliyle onlara kılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İslam dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri helak edecek ve &uuml;mmeti fesadından sonra tekrar ıslah edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&#39;imden bir kişi, h&uuml;k&uuml;mete kavuşup İslam&#39;ı muzaffer kılacaktır. Allah vaadine hilaf etmez. O vaadini ger&ccedil;ekleştirmeğe kadirdir.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	28- Kutade&#39;den dedi ki: &quot;Said bin Musayyib&#39;e: &quot;<strong>Mehdi</strong> hak mıdır?&quot; dedim. O: &quot;Evet, o haktır, Fatıma&#39;nın evlatlarındandır.&quot; dedi. Ben: &quot;Fatıma&#39;nın hangi evladındandır?&quot; dedim. Said: &quot;Şimdilik bu kadarı yeter.&quot; cevabını verdi. El-Burhan fi Alamati <strong>Mehdi</strong>yy&#39;i Ahır-iz Zaman kitabının ikinci babında da Naim bin Hammad Kutade&#39;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Said bin Museyyib&#39;e <strong>Mehdi</strong> hak mıdır?&quot; dedim. O; &quot;Evet&quot; dedi. Ben: &quot;O kimdendir?&quot; dedim. O; &quot;Fatıma&#39;nın evlatlarındandır&quot; dedi.&quot; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	29- Abdullah&#39;tan dedi ki: bizler Resulullah&#39;ın huzurunda bulunduğumuz bir sırada Haşimoğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-&uuml; Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor; bu arada ben: &quot;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz&quot; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu: <em>&quot;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&#39;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bela, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&#39;imden bir kişiye verinceye kadar kabul etmeyecek. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek bile olsa onlara katılsın.&quot; </em>Bu hadisin benzerini el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahir-iz Zaman kitabında da nakletmiş ve sonunda da &quot;emekleyerek bile olsa katılın, &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&#39;dir&quot; ibaretini <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	30- Ali (a.s)&#39;dan dedi ki: &quot;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&#39;ten midir? Yoksa diğerlerinden mi?&quot; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Ve bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra de onların kalbini bizimle birleştirerek kardeş kılacaktır.&quot; </em>el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberani, onu Mucem-&uuml;l Evset kitabında, ebu Naim, onu Hilyet-&uuml;l Evliya kitabında ve Abdurrahman bin Hatem, onu Avali kitabında nakletmiştir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>&nbsp;</p>\n\n<p>\n	31- Ebu Nuaym &quot;el-Erbaune Hadisen&quot; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&#39;den dedi ki: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&#39;ın halifesidir, ona tabi olun.&quot;</p>\n\n<p>\n	Keza on yedinci hadiste yine Abdullah bin &Ouml;mer&#39;den naklen, Allah Resul&uuml;&#39;n&uuml;n: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir meleğin: &quot;Bu <strong>Mehdi</strong> Allah&#39;ın halifesidir, ona tabi olun&quot; diye nida edeceğini&quot; buyurduğunu kaydetmiştir.</p>\n\n<p>\n	32- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Ebu Said el- Hudri ve Cabir bin Abdullah&#39;tan dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&quot; </em><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebi Veddak&#39;tan dedi ki: Ben Ebu Said el Hudri&#39;ye: &quot;Andolsun Allah&#39;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın&quot; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &quot;Eğer Allah Resul&uuml;&#39;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu duydum: <em>&quot;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona al diyecek, kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&quot; </em>Bu arada Allah Resul&uuml; &uuml;zerinde olan kalın bir &ouml;rt&uuml;y&uuml; yere serdi. Sonra da kenarlarını toplayarak aldı. O insanın yapacağı hareketi g&ouml;stermek istiyordu. Sonra: <em>&quot;B&ouml;ylece o kişi alıp gidecektir&quot;</em> buyurdu.&quot; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Nezre&#39;den dedi ki: Cabir bin Abdullah&#39;ın yanında oturuyorduk. Bu arada Cabir: &quot;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml; ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Acem tarafından, onlar bunu engelleyecektir&quot; dedi. Sonra ş&ouml;yle dedi: &quot;İleride Şam ehli i&ccedil;in de ne bir dinar nede bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Rum tarafından engelleme olacak&quot; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: &quot;Allah Resul&uuml; (s.a.a) buyurdu ki: <em>&quot;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em>Bu hadisi nakleden Cureyr diyor: &quot;Ben Ebi Nazre ve Ebi-l Ala&#39;ya acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&quot; dedim. Onların her ikisi de: &quot;Hayır&quot; dediler. Ayrıca İbn-il Musanne, Abd-ul Vahhab&#39;tan o da Cureyr&#39;den aynı senetle bu hadisin benzerini nakletmiştir.&quot; <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- İbn-i Abbas&#39;tan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&#39;den gayri hi&ccedil; kimse doğrultamayacaktır.&quot; </em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&#39;tan dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bir &uuml;mmet ki, ben onun başında, İsa&#39;nın sonunda ve <strong>Mehdi</strong> de ortasındadır, nasıl helak olabilir?&quot; </em><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- Abdullah bin el-Haris bin Caz-i ez-Zabidi&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em>&nbsp; ortamı hazırlayacaklardır.&quot;</em><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah İbn-i &Ouml;mer&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bu iş, -imamet ve İslam toplumunun &ouml;nderliği- insanlardan iki kişi kalıncaya kadar daimi olarak Kureyş&#39;te olacaktır.&quot; </em><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h2>\n	<strong>Ehl-i Beyt Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdu ki: &quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	2-&nbsp; &quot;Esbeğ bin Nebateh&quot; ş&ouml;yle der: &quot;Emir-el m&uuml;minin Ali <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ın huzurlarına gittim, o hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	<em>İmam: &quot;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek On birinci evladım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dır, zul&uuml;m eve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun i&ccedil;in bir hayret ve bir de gaybet vardır, kimileri -bu gaybet ve hayret d&ouml;neminde- sapar, kimileri de hidayet bulurlar&quot; dedi.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><strong>[41]</strong></a></em></p>\n\n<p>\n	3-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdular ki: &quot;Eğer size bu işin sahibinin (yani zamanın imamı) gaybete &ccedil;ekildiğini bildirseler onu ink&acirc;r etmeyin.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	4-&nbsp; Hz. İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;<strong>Kaim</strong> i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek ve ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	5-&nbsp; Ve yine buyurdular ki: &quot;<strong>Kaim</strong>, hi&ccedil; kimsenin ona aht ve biat etmediği bir zamanda kıyam edecektir.&quot; <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	6-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;<strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&quot;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	7-&nbsp; İmam Zeyn-ul Abidin aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurmuştur: &quot;Bizim <strong>Kaim</strong>imiz ile Allah&#39;ın resulleri arasında bir takım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile, doğumunun gizli olması ve halktan uzak durmasında; Musa ile, korku hali ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtilafa d&uuml;şmesi; Eyyub ile, beladan sonra kurtuluşun yetişmesinde; Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&quot;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	8-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&#39;a kulluk eden (o zaman) takvalı olmalı ve Allah&#39;ın dinine bağlanmalıdır.&quot;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	9-&nbsp; Yine ş&ouml;yle buyurmuştur: &quot;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, İmamları onlardan gizli olacak.&quot; Z&uuml;rare, &quot;halkın o zaman vazifesi nedir?&quot; diye sordum ve şu cevabı aldım der: &quot;İmam zuhur edinceye kadar meşgul oldukları işe -dini g&ouml;revlerine- sarılsınlar.&quot;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine buyurmuştur: &quot;Bu iş (İmam&#39;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &quot;Eğer biz olsaydık adaletle h&uuml;kmederdik&quot; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil; bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> aleyhi&#39;s-sel&acirc;m hak ve adalet &uuml;zerine kıyam edecektir.&quot;&nbsp; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	11- Esbağ bin Nebateh diyor ki, Emir-ul M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;O, (<strong>Mehdi</strong> -a.s-) &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &#39;Allah&#39;ın &Acirc;l-i Muhammed&#39;e ihtiyacı yoktur&#39; diyeceklerdir.&quot; <a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><strong>[50]</strong></a></em></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s) Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&quot;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&#39;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&quot; &quot;Evet, biliyoruz&quot; diye cevap verdiler. </em></p>\n\n<p>\n	<em>İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &quot;Biliyor musunuz Musa bin İmran, Hızır (a.s)&#39;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. H&acirc;lbuki bu işler zikri y&uuml;ce Allah&#39;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&#39;in namaz kılacağı <strong>K&acirc;im</strong> dışında biz Ehl-i Beyt&#39;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah O&#39;nun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece O, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&#39;in dokuzuncu oğludur. O&#39;nun gaybetinde, Allah Teala O&#39;nun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile O&#39;nu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&#39;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&quot; <a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><strong>[51]</strong></a></em></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;On iki hidayet İmam&#39;ı bizdendir; birincisi Emir-ul M&uuml;minin Ali bin Ebu Talip&#39;tir; sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan O&#39;dur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah O&#39;nun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. O&#39;nun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &#39;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır?&#39; Biliniz ki O&#39;nun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&quot; <a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><strong>[52]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Salih bin Ukbe basından, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan, O da babaları vasıtasıyla Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><strong>[53]</strong></a></em></p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&quot; &quot;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&quot;diye sorduklarında ş&ouml;yle buyurdular: &quot;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&#39;in evlatlarından olan İmamlar. Onların sonuncusu <strong>K&acirc;im</strong>&#39;dir; gaybetten sonra kıyam edecek, Deccal&#39;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&quot; <a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><strong>[54]</strong></a></em></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki, İmam Musa bin Cafer (a.s)&#39;ın huzuruna &ccedil;ıkarak: &quot;Ey Resulullah&#39;ın oğlu! Hak &uuml;zere kıyam edecek olan K&acirc;im sen misin?&quot;diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&#39;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler O&#39;nun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&quot;</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle ekledi: &quot;Bizim <strong>Kaim&#39;imizin</strong> gaybetinde bizim sevgimize sarılan, velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar: Biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&#39;a ant olsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&quot;&nbsp; <a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><strong>[55]</strong></a></em></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hasan bin Halid, İmam Ali Rıza (a.s)&#39;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&quot;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi O&#39;dur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; O&#39;na itaat edecek ve onun g&ouml;lgesi de olmayacaktır.</em></p>\n\n<p>\n	<em>G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &quot;Bilin ki, Allah&#39; ın h&uuml;cceti Beytullah&#39;ın yanında zuhur etti, O&#39;na tabi olun; ş&uuml;phesiz hak O&#39;nunladır ve O&#39;ndadır. Ve bu konuda Allah&#39;ın ayeti ş&ouml;yle ge&ccedil;er: <strong>&quot;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&quot;</strong><a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><strong><strong>[56]</strong></strong></a></em> <em>&nbsp;<strong>&quot;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; </strong><a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><strong><strong>[57]</strong></strong></a></em><em> Yani oğlum <strong>K&acirc;im</strong> <strong>Mehdi</strong>&#39;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; <a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><strong>[58]</strong></a></em></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&#39;ın yanına giderek <strong>Mehdi</strong>&#39;nin <strong>K&acirc;im</strong> mi başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Ey Ebu&#39;l- Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&#39;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O, benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed sallall&acirc;hu aleyhi ve alih&#39;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&#39;a ant olsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki O, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><strong>[59]</strong></a></em></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sakr bin Ebu Delf, İmam Ali Naki (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;Benden sonraki İmam, oğlum Hasan&#39;dır; O&#39;ndan sonraki İmam ise O&#39;nun oğlu Kaim&#39;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&quot; <a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><strong>[60]</strong></a></em></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Kurtuluşun yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&quot; <a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><strong>[61]</strong></a></em><em>&nbsp; <a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><strong>[62]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Safi-i Gulpayiganı&#39;nın &quot;Muntehab-ul Eser&quot; <a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar inşallah.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1-&nbsp; &quot;İmamlar on iki tanedir&quot; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &quot;İmamların sayısı, Beni İsrail N&uuml;kabaları&#39;nın (başkanlarının) sayısı miktarıncadır&quot; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3-&nbsp; &quot;On iki İmamın ilki,&nbsp; Hz. Ali (a.s)&#39;dır&quot; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &quot;On iki İmamın evveli Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&#39;dır&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5-&nbsp; &quot;İmamlar on iki tanedir; onların sonuncusu Mehdi&#39;dir&quot; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7-&nbsp; &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır; dokuzuncusu ise onların <strong>K&acirc;im</strong>idir&quot; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki İmamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9-&nbsp; Hz. <strong>Mehdi</strong>&#39;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong>, Ehl-i Beyt&#39;tendir; <strong>Mehdi</strong>&#39;nin ismi, Resulullah&#39;ın isminin ve k&uuml;nyesi de O&#39;nun k&uuml;nyesinin aynısıdır&quot; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &quot;<strong>Mehdi</strong>, insanlar arasında Resulullah&#39;a en &ccedil;ok benzeyen kimsedir&quot; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <strong>Mehdi</strong> (a.s)&#39;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Fatıma&#39;nın evlatlarındandır&quot; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın İmam olan dokuz evlatlarındandır&quot; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&#39;in dokuzuncu evladıdır&quot; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &quot;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Muhammed Bakır (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın altıncı evladıdır&quot; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın beşinci evladıdır&quot; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er- Rıza (a.s)&#39;ın evlatlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Muhammed Taki&#39;nin evlatlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &quot;Hz. <strong>Mehdi,</strong> Ali&#39;yyul- Hadi (Ali Naki -a.s-)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Askeri (a.s)&#39;ın oğludur&quot; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Babasının ismi Hasan&#39;dır&quot; diyen hadislerin sayısı: 147</p>\n\n<p>\n	29- &quot;Cariyelerin Hanım efendisinin oğludur&quot; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> On iki İmamın sonuncusudur&quot; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&quot; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &quot;O&#39;nun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun uzun bir gaybeti olacaktır.&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybeti d&ouml;neminde halkın O&#39;ndan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ger&ccedil;ekten O, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&quot; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&quot; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Doğumu gizli olacaktır&quot; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah&#39;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk ve... temizleyecektir&quot; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın emrini aşik&acirc;r edecek, İslam&#39;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&quot; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, insanları Kur&#39;&acirc;n&#39;a ve s&uuml;nnete sevk edecektir&quot; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın d&uuml;şmanlarından intikam alacaktır&quot; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Peygamberlerden O&#39;nda bir takım s&uuml;nnetler vardır&quot; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &quot;O, kılı&ccedil;la kıyam edecektir&quot; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &quot;O&#39;nun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- O&#39;nun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah Teala O&#39;nun eliyle peygamberlerin mucizesini aşik&acirc;r kılacak ve onların mirasları onunla birliktedir&quot; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Şiddetli bir imtihandan sonra zuhur edecektir&quot; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;İsa bin Meryem (a.s)&#39;a imamlık yapacaktır&quot; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde O&#39;nu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde O&#39;nu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin haletleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i K&uuml;bra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gagbet-i K&uuml;bra d&ouml;neminde O&#39;nu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- O&#39;nun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı zuhur alametleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;kten O&#39;nun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zuhurundan &ouml;nceki zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vs. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyanı&#39;nın hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n milletlerin İslam &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin O&#39;nun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. İsa&#39;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&#39;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyani ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun asrında işlerin kolaylaşması ve akılların kamla erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurundan sonra hilafetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yemeği, i&ccedil;meği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı, kendisine davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>K&acirc;im</strong>&#39;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. <strong>Mehdi</strong>&#39;ye nispet, takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54. 91-&nbsp; O&#39;nu idrak etme ve O&#39;nu İmam edinmekle ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, O&#39;na inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;na sal&acirc;t ve selam g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- &nbsp;O&#39;ndan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	<em>&quot;Allah&#39;ım, arzu edilen <strong>K&acirc;im </strong>ve beklenilen adalet veliyy-i emrine salat g&ouml;nder; onu dergahına yakın olan meleklerle kuşat, Ruh-ul Kud&uuml;s&#39;le te&#39;yit et; ey &acirc;lemlerin Rabbi olan Allah! </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu kitabına davet&ccedil;i, dinini ayakta tutan, ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; ta ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&#39;ım, biz senden İslam ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunu &ouml;nc&uuml;l&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&#39;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtilaflara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin, yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	Allah&#39;ım, peygamberimizin -senin sal&acirc;t&#39;ın O&#39;na ve Ehl-i Beytine olsun- yanımızda olmamasından, İmamımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&#39;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&quot; (İftitah Duasından)</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>M&uuml;sned-i Ahmed bin Hanbel</em>, c. 1, s.99, hadis no: 734, S&uuml;nen-i Ebu Davud, hadis no: 3734, İtikad-ı Beyhaki, s. 105, Yenabi-&uuml;l Meveddet, s. 432, Nur-&uuml;l Ebsar, s. 145.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Sahih-i Tirmizi, hadis no: 2157, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Mesabih-&uuml;s S&uuml;nnet, Bab-ı Eşrat-&uuml;s Saat, S&uuml;nen-i ebu Davud, hadis no: 3733.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - M&uuml;sned-i Ahmed, c. 3, s. 36, hadis no: 10887, el-M&uuml;stedrek, c. 4, s. 557, Yenabi-&uuml;l Meveddet, s. 186.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Zehair&rsquo;ul- Ukba, s. 136 (Mısır bas.), Yenabi-&uuml;l Meveddet, s. 488, 490, Bu hadisi Abu Naim de Arbain kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - S&uuml;nen-i Tirmizi, hadis no: 2156, Tirmizi, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudri, &Uuml;mmi Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu da kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis no: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 3769, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Sevaik-&uuml;l Muhrika, on ikinci ayet, Ebu Nuaym el-Erbaune Hadisen fi Zikr-il <strong>Mehdi</strong>, 36.hadis, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 97, Kurtubi, Tezkire, s. 619, el-Fusul-&uuml;l M&uuml;himme, s. 280, Ebu&rsquo;l Ala-i Attar, el- Erbaun, s. 301, Cami-&uuml;s Sağir, c. 2, s. 377, el- Havi li&rsquo;l Fetava, s. 64, İsaf-ur Rağibin, s. 150, ve..</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Yenabi-ul Mevedde</em>, s. 494,</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Yenabi&rsquo;ul- Mevedde, s. 285, 445.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Age. s.492.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Age. s.467</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> -M&uuml;sned-i Ahmed, c. 3, s. 37, hadis no: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmet, hadis no: 10780, 10791, 10887, 10706, 11238, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 29, İsaf-&uuml;r Rağibin, s. 137, Nur-&uuml;l Ebsar, s. 155, Yenabi-&uuml;l Meveddet, s. 469.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Feraid&rsquo;us- Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis no: 4067.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Sahih-i M&uuml;slim, hadis no: 225, M&uuml;sned-i Ahmed, hadis no: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Sahih-i Buhari, hadis no: 3193, Sahih-i M&uuml;slim, hadis no: 222, 223, 224, M&uuml;sned-i Ahmet hadis no: 7355, 8077.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - M&uuml;sned-i Ahmed, hadis no: 610, S&uuml;nen-i İbn-i Mace hadis no: 4075, M&uuml;nteheb-i Kenz-&uuml;l Ummal c. 6, s. 30, Cami-&uuml;s Sağir, hadis no: 9243, Yenabi-&uuml;l Meveddet, s. 488, Cevahir-&uuml;l Ikdeyn, s. 432, ve....</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - S&uuml;nen-i Ebi Davut, hadis no: 3735,&nbsp; S&uuml;nen-i İbn-i Mace, hadis no: 4076, M&uuml;ntahb-ı Kenz-&uuml;l Ummal, c. 5, s. 96, et-Tac-&uuml;l Cami-&uuml; li&rsquo;l Usul, c. 5, s. 364, Mesabih-&uuml;s S&uuml;nnet, Eşrat-&uuml;s Saaat babı, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 432, ve..</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenabi-&uuml;l Meveddet, s. 435, Savaik-&uuml;l Muhrika, s. 309, Zehair-&uuml;l Ukba, s. 15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan&nbsp; fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - el-Fusul-&uuml;l Muhimme, s. 295, el-Firdevs, İbn-i Şirveyh-i Deylemi&rsquo;nin Elif ve Lam babı, Yenabi-&uuml;l Meveddet, s. 181, 435, 489, Nur-&uuml;l Ebsar, s. 154.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - M&uuml;stedrek-i Sahihayn, c. 4, s. 558, el-M&uuml;sned, c. 3, s. 28, 70, hadis no: 10791, 11238, Ebu Nuaym Erbain, 2.hadis, Telhis-&uuml;l M&uuml;stedrek, c. 4, s. 558, ve el-Havi lil- Fetava, c. 2, s. 63.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Usd-&uuml;l Ğabe, c. 1, s. 259, Erbain Hadisen fi Zikr-il <strong>Mehdi</strong>, 37.hadis, Muntahab-i Kenz-&uuml;l Ummal, c. 6, s. 30, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 98, es-Sevaik-&uuml;l Muhrika, s. 99, el-Havi li-l Fetava, c. 2, s. 64, el-Cami-&uuml;s Sağir, c. 2, s. 33, el-Fusu-&uuml;l Mihimme, s. 280, el-isabe, c. 4, s. 31, Mecm-&uuml;z Zevaid, c. 5, s. 190, el-Erbain, s. 299, el-Kureb, fi Muhabbet-il arab, s. 134, Nur-&uuml;l Ebsar, s. 231, el-Feth-&uuml;l Kebir, c. 2, s. 164.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Yenabi-&uuml;l Meveddet, s. 445, Meveddet-&uuml;l Kurba, s. 96.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - M&uuml;ntahab-ı Kenz-&uuml;l Ummal, c. 6, s. 30, el-Cami-&uuml;s Sağir, hadis no: 9245, Yenabi-&uuml;l Meveddet, s. 188.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - S&uuml;nen-i Tirmizi, hadis no.&nbsp; 2158, Tirmizi, Ebu İsa&rsquo;dan naklen bu hadisin hasan olduğunu kayderek, onun bir &ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz.&nbsp; M&uuml;sned-i Ahmed, hadis no: 10737, et-Tac&rsquo;&uuml;l Cami li-l Usul, c. 5, s. 364.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - S&uuml;nen-i Ebu Davud, hadis no: 3736, el-M&uuml;stedrek, c. 4, s. 557, et-Tac, c. 5, s. 364, Nur-&uuml;l Ebsar, s. 145, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30 ve..</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - el-Havi li&rsquo;l Feteva c. 2, s. 67, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 5, s. 404.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 4, s. 1334, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 341, ve..</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Yenabi-&uuml;l Meveddet, s. 448, el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahır-iz Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Yenabi-&uuml;l Meveddet, s. 432.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4072.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Yenabi-&uuml;l Meveddet, s. 491, Nur-&uuml;l Ebsar, s. 155, el-Burhan fi Alamatı <strong>Mehdi</strong>yy-i Ahır-iz Zaman, el-Melahim ve&rsquo;l Fiten, 191.bab.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Yenabi-&uuml;l Meveddet, s. 423, İsaf-&uuml;r Rağibin, s. 135.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Sahih-i M&uuml;slim, hadis no: 5190, 5191, M&uuml;sned-i Ahmed, hadis no: 10589, 10911, 11030, 11152, 11478, Yenabi-&uuml;l Meveddet, s. 182, 230, et-Tac el- Cami li-l Usul, c. 5 s. 363.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - M&uuml;sned-i Ahmed, hadis no: 11502.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Sahih-i M&uuml;slim, hadis no: 5189, M&uuml;sned-i Ahmed, hadis no: 13886.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Yenabi-&uuml;l Meveddet, s. 445, 259.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Tarih-i İbn-i Asakir, c. 2, s. 62, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, 31, Siret-&uuml;l Helebiyye, c. 1, s. 227,&nbsp;</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4078.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Sahih-i Buhari, hadis no: 324, 6607, Sahih-i M&uuml;slim, hadis no: 3392, M&uuml;sned-i Ahmed, hadis no: 4519, 4600, 5847.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s. 337.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Usul-u Kafi</em>, c-1, s.340.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>Usul-u K&acirc;fi</em> c.1 s. 342.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>İ&rsquo;lam&rsquo;ul Vera</em>, s.425.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal&rsquo;ud-Din</em> s.322, 31. babin 3. hadis.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - <em>Kemal&rsquo;ud-Din</em> s.343, 33. babin 25. hadis.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - <em>Kemal-ud Din</em>, s.343, 33. bab, 25. Hadis.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>İsbat&rsquo;ul Hudat</em>, c.7, s.427-428. <em>&ldquo;Gaybet-i Nu&rsquo;mani&rdquo;</em>den.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - Kemal&rsquo;ud- Din, c.1, s. 302.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - A. K. c. 1, s. 305.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - Uyun&rsquo;ul- Ahbar, c. 1, s.68.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - A. K. c. 1, s. 287. Bihar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - A. K. c. 2, s. 335. Bihar, c. 51, s. 144.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - Kifayet-&uuml;l Eser s. 265</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Şuara/4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Kaf/41,42.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Yenabi-&uuml;l Meveddet s. 448</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Kemal-&uuml;d Din c. 2 s. 337</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - A. K. C. 2 s. 383</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Bihar-&uuml;l Envar c. 53. S. 181</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Bihar-&uuml;l Envar c. 51 s. 44-45</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - M&uuml;ntahab&rsquo;ul- Eser, s.15-19.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinden Örnekler','','inherit','closed','closed','','2568-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2568,'http://islamex.com/?p=2601',0,'revision','',0),(2602,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<p>\n	&nbsp;</p>\n\n<p>\n	B&uuml;t&uuml;n insanlık tarihinin genel akışını nazara alırsak, insanın fikir ve d&uuml;ş&uuml;nce alanında bir medine-i fazile peşinde olduğu gibi, pratik hayatında da b&ouml;yle bir arzunun ger&ccedil;ekleşmesi i&ccedil;in &ccedil;ırpındığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	İnsan toplumsal ve ferdi hayatında se&ccedil;tiği bazı prensiplerin doğruluk ve yanlışlığını aklen keşfedebilse de bunu bizzat yaşayarak, tecr&uuml;be ederek ve deneyerek de g&ouml;rmek ve ikna olmak ister. Bu y&uuml;zden dinde zorlama, yani insanların kalben doğruluk yolunu se&ccedil;meleri zorlamayla m&uuml;mk&uuml;n olmadığına g&ouml;re, t&uuml;m insanlığın hakka y&ouml;nelip kalben İslam&rsquo;ı benimseyebilmesi i&ccedil;in zamana ihtiya&ccedil; vardır. İnsan toplulukları &ccedil;eşitli sistemleri ve hayat y&ouml;ntemlerini bizzat deneyip onların &ccedil;ıkmaz yol olduğuna, insanlık adına bir hayat tecr&uuml;besi olarak da kanaat getirmelidir.</p>\n\n<p>\n	Bir a&ccedil;ıdan gaybet d&ouml;nemi insanlık i&ccedil;in Allah tarafından verilen b&ouml;yle bir fırsattır. &Ccedil;&uuml;nk&uuml; bilgilerin yazılı olarak &ccedil;oğaltılmasının yaygınlaştığı Hicri 300 yılından sonra ve hele g&uuml;n&uuml;m&uuml;zde iletişim ara&ccedil;larının sağladığı kolaylık neticesinde, artık hak mektebin Ehl-i Beyt mektebi olduğunu teorik olarak anlamada &ouml;nemli bir engel ortadan kalkmıştır. Bu y&ouml;nde bir eksiklik var, bu imkanlardan yararlanmama hususundadır. Başka bir ifadeyle, artık teori ve fikir alanında toplumlara h&uuml;ccet tamamlanmıştır. Hakkı &ouml;ğrenmek isteyen onu kolaylıkla &ouml;ğrenebilir ve aklı onun doğruluğuna kanaat getirebilir. Şimdilik insanlığın eksik kaldığı yan onun pratikteki tecr&uuml;be yetersizliğidir.</p>\n\n<p>\n	İnsan toplumları bizzat tekniksel ilerlemelerle birlikte tekrar g&uuml;n-deme gelen &ccedil;eşitli cahili sistemleri yaşamalı ve onların &ccedil;ıkmaz yol ol-duğuna şahit olmalı ki, Allah&rsquo;ın h&uuml;cceti insanlara tamamlansın ve top-lumlar hakkı kabul edip yaşamaya, yani Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur edip b&uuml;t&uuml;n d&uuml;nyada İslam&rsquo;ın &ouml;z&uuml; olan Ehl-i Beyt mektebini hakim kıl-maya hazrılanmış olsunlar.</p>\n\n<p>\n	Ama uzun s&uuml;ren bu gaybet d&ouml;neminde ve bizim tabirimizle insanlığın tecr&uuml;be d&ouml;neminde, her fert ve toplum kendilerine verilen bilgi ve yaşadığı veya şahit olduğu tecr&uuml;beler &ccedil;er&ccedil;evesinde sorumludur. Bildiği hakkı yaşamalı ve onu savunmalıdır. &Ouml;zellikle Ehl-i Beyt mektebini tanımak bahtiyarlığına ulaşan ve zamanın imamının kim olduğunu bilen kimse, kendisine verilen bu paha bi&ccedil;ilmez bilgi ve marifetten dolayı mesuliyeti herkesten daha &ccedil;oktur.</p>\n\n<p>\n	Biz bu makalede gaybet d&ouml;neminde Ehl-i Beyt mektebini tanıma şerefine nail olmuş ve zamanın İmamı olan Hz. Mehdi&rsquo;yi tanıyarak ca-hiliye hayatından kurtulmuş olanların bu d&ouml;nemdeki ağır y&uuml;k&uuml;ml&uuml;l&uuml;klerinden bir kısmını b&uuml;y&uuml;k alimlerin eserlerinden yararlanarak derlemeye &ccedil;alıştık ve bu alanda &ouml;zellikle takvalı b&uuml;y&uuml;k alim Seyyid Muhammed Taki Musevi&rsquo;nin &ldquo;Mikyal-ul Mekarim&rdquo; (Erdemlerin &Ouml;l&ccedil;eği) adlı değerli eserinden yararlandık.</p>\n\n<p>\n	Umarız ki, Allah bizleri ve m&uuml;min kardeşlerimizi bu yolda muavaffak kılar.</p>\n\n<p>\n	Ayetullah Seyyid Muhammed Taki Musevi, adı ge&ccedil;en eserinde gaybet d&ouml;neminde yapılması ve uyulması gereken 80 noktaya işaret et-miştir ki, biz bunlardan birka&ccedil;ının aşağıda aktarılmasının faydalı olacağına inanıyoruz. M&uuml;minler bu noktalara riayetle, hayatlarına yeni bir &ccedil;ekid&uuml;zen vererek yaşamlarını o hazretin rıza ve hoşnutluğu doğrultusunda tanzim eder ve zuhur hazırlığına hız kazandırmış olurlar, inşaallah:</p>\n\n<p>\n	1- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın &ouml;zelliklerini, vasıflarını bilmeli ve zuhur edeceği sıradaki alamet ve olaylardan da haberdar olmalıdır.</p>\n\n<p>\n	Bu, aklen ve naklen her m&uuml;minin &uuml;zerine d&uuml;şen bir vazifedir.</p>\n\n<p>\n	Akli delili şudur: Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m kendisine itaatin farz olduğu bir İmam olduğundan, bu makamı haksız iddia edenlerin karşısına &ccedil;ıkabilmek i&ccedil;in onun &ouml;zel sıfatlarını bilmek ka&ccedil;ınılmazdır. &Ccedil;&uuml;nk&uuml; ancak bu sıfatları bilmekle, yalan yere Mehdilik iddiasında bulunacak olanları tanımak m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Nakli delillere gelince: &Ccedil;ağın İmamının tanınmasını sağlayacak &ouml;zellik ve hususiyetleri bilmenin her m&uuml;mine farz olduğuna dair &ccedil;ok sayıda hadis ve rivayet vardır. Nitekim bir hadiste ş&ouml;yle buyurulmaktadır: &ldquo;&Ccedil;ağının imamını tanımadan &ouml;len biri, cehalet &ouml;l&uuml;m&uuml; &uuml;zere &ouml;l&uuml;r.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn1\">[1]</a></p>\n\n<p>\n	2- Hazret-i Mehdi&rsquo;ye sevgi beslemek:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da aralarında bulunduğu Ehl-i Beyt aleyhum&rsquo;us-sel&acirc;m&rsquo;ı sevmek b&uuml;t&uuml;n M&uuml;sl&uuml;manlara farzdır. Bu husus bir&ccedil;ok ayet ve hadiste tasrih edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de Allah Teala ş&ouml;yle buyur-maktadır: &ldquo;...De ki, peygamberliğim karşılığında yakınlarımı sev-meniz dışında sizden hi&ccedil;bir &uuml;cret ve karşılık istemiyorum.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn2\">[2]</a></p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;den (Ehl-i Beyt&rsquo;ten) olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı sevme hakkında da &ouml;zellikle hadisler nakledilmiştir. İlgili kaynaklarda bu nakillere sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn3\">[3]</a></p>\n\n<p>\n	3- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun bekleyişi i&ccedil;inde olmak:</p>\n\n<p>\n	Gaybet &ccedil;ağında m&uuml;minlere d&uuml;şen en &ouml;nemli şer&rsquo;i vazifelerden biri de Hz. Mehdi&rsquo;nin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhurunun bekleyişi i&ccedil;inde bulunmak, kalben, fikren ve amelen buna mutabık bir hayat s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	Rivayetlerde Zuhuru Beklemenin &Ouml;nemi</p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan rivayet edilen bir hadiste Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğu ge&ccedil;er: &ldquo;&Uuml;mmetimin en &uuml;st&uuml;n ameli, bekleyiş i&ccedil;inde olmak ve Allah (c.c)&rsquo;dan gelecek olan zaferi dilemek-tir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn4\">[4]</a></p>\n\n<p>\n	Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;a &ldquo;Amellerin en &uuml;st&uuml;n&uuml; nedir?&rdquo; diye sorulduğunda &ldquo;(Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuruyla) aydınlığa &ccedil;ıkmayı beklemektir&rdquo; buyurdular.</p>\n\n<p>\n	Yine Emir&rsquo;&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu nakledil-miştir:</p>\n\n<p>\n	&ldquo;Hz. Mehdi&rsquo;nin zuhuruyla aydınlığa &ccedil;ıkmanın bekleyişi i&ccedil;inde olun ve Allah Teala&rsquo;nın rahmetinden &uuml;midinizi kesmeyin; zira Allah (c.c)&rsquo;ın nezdinde ibadetlerin en makbul&uuml; &ldquo;aydınlığa &ccedil;ıkma&rdquo;yı beklemektir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn5\">[5]</a></p>\n\n<p>\n	İmam Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizi beklemek, Allah yolunda kanlar i&ccedil;inde kalmakla eşanlamlıdır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn6\">[6]</a></p>\n\n<p>\n	Bir başka rivayette de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bizden kıyam edecek olan İmam&rsquo;ın şiilerine ne mutlu! Onlar gaybet d&ouml;neminde onun zuhurunu beklerler, zuhur ettiğinde de onun emrine girer, itaat ederler; Allah&rsquo;ın dostlarıdır onlar, ne bir korku s&ouml;z konusudur onlar i&ccedil;in, ne de zerrece h&uuml;z&uuml;n ve gam!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn7\">[7]</a></p>\n\n<p>\n	Ferec&rsquo;i, (Aydınlığa &Ccedil;ıkmayı) Beklemek</p>\n\n<p>\n	Hadislerde &ldquo;Ferec&rdquo; olarak ge&ccedil;en bu terim &ldquo;kolaylık, zafer, nusret ve aydınlığa &ccedil;ıkma&rdquo; anlamlarını taşır. &ldquo;Ferec&rdquo;i beklemek, işlerin d&uuml;zeleceğine, Allah&rsquo;ın h&uuml;k&uuml;m ve hakimiyetinin ger&ccedil;ekleşeceğine &uuml;mitli olup bunu istemek demektir. B&ouml;yle bir istek ve bekleyiş i&ccedil;inde olanın ise, bunu sağlayacak bir ortamı geliştirmek i&ccedil;in elinden geleni yapmaya &ccedil;alışacağı ortadadır; b&ouml;yle birisi kendisini mezkur mefkureye adayacak ve dinle siyaseti ayıran k&uuml;f&uuml;r, şirk ve nifak d&uuml;zenlerine karşı hakkın zaferi ve galebesi yolunda &ccedil;aba sarf edecektir.</p>\n\n<p>\n	Buna g&ouml;re, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olan kimse, ahir zamanda zuhuru i&ccedil;in gerekli ortamı sağlama, zuhuru kolaylaş-tırabilme yolunda bilfiil ve bizzat elinden geleni yapan ve kendisini bu gayeye adayan kimsedir. Nitekim bir&ccedil;ok rivayette de ge&ccedil;tiği &uuml;zere; &ldquo;Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a ortam hazırlama hareketi&rdquo; doğudan başlayacaktır, başında da Hz. Fatıma Zehra selam&rsquo;ullahi aleyha&rsquo;nın soyundan gelen seyyidler olacak ve Ehl-i Beyt&rsquo;in aleyhum&rsquo;us-sel&acirc;m kanını istemek i&ccedil;in kıyam edecek-lerdir.&rdquo;</p>\n\n<p>\n	Hadislerde m&uuml;minlerden bu harekete katılmaları istenmiştir. Zira &ldquo;bu hareket İmam Mehdi hazretlerinin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhur ve kıyamını &ccedil;abuklaştıracak, gerekli ortamı hazırlamış olacak ve nihayetinde İmam zuhur edince bayrağı ve devleti -ellerindeki iktidarı- ona teslim edeceklerdir.&rdquo;</p>\n\n<p>\n	Buna g&ouml;re, ger&ccedil;ek anlamda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyen kimse, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacak bir devletin kurulmasına &ccedil;alışan kimse demektir. B&ouml;yle biri bıkıp usanmadan ve ara vermeksizin, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun &ouml;n hazırlıklarını ve mukaddimelerini hazır-lamaya adayacak kendisini. B&ouml;yle birisi zaten zul&uuml;mden bizzat bizar ve adalet i&ccedil;in bilfiil &ccedil;alışıp &ccedil;aba g&ouml;steren biri olacaktır. Aksi takdirde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleme olayı kof bir iddia ve asılsız bir slogan ol-maktan &ouml;teye ge&ccedil;emeyecektir. Bu nedenledir ki, bir hadis-i şerifte &ldquo;Fereci beklemek, bizzat ferectir&rdquo; buyurulmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn8\">[8]</a> Zira ger&ccedil;ekten Fereci bekleyip Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yery&uuml;z&uuml;nde adaleti yaymak &uuml;zere zuhur etmesini g&ouml;zleyen biri, her şeyden &ouml;nce kendi g&uuml;nl&uuml;k yaşa-mını adalet ve doğruluk prensipleri &uuml;zerine bina ve tanzim edecektir. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur veya gaybetinin, b&ouml;yle birinin yaşam tarzı &uuml;zerinde herhangi bir değişiklik yaratmayacağı ise apa&ccedil;ık orta-dadır.</p>\n\n<p>\n	Allah&rsquo;ın dininin zaferi ve Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuru demek olan &ldquo;Ferec&rdquo;i beklemek; hakkı, adaleti ve imanı kendi benliğine kazan-dırmış olmakla m&uuml;mk&uuml;nd&uuml;r. Bunun izleri de bireyin amel ve davranış-larına yansıyacaktır zaten.</p>\n\n<p>\n	B&ouml;ylesine b&uuml;y&uuml;k ve derin bir hakikate sırf lafla ulaşılamaz. Fereci (yani işlerin Allah&rsquo;ı razı edecek bir şekilde yoluna girmesini) beklemek nice sorumlulukları da beraberinde getirir. Kendi kaderi gibi toplumun, b&uuml;t&uuml;n insanlığın, hak, hakikat, fazilet ve erdemin kaderine karşı kayıtsız kalan birinin b&ouml;yle bir sorumluluğu &uuml;stlenmesi d&uuml;ş&uuml;n&uuml;lemez. &Ouml;yleyse &ccedil;evresinde olup bitenlere seyirci kalmak ve mevcut yanlışlık, zul&uuml;m ve haksızlıklara hi&ccedil; sesini &ccedil;ıkarmayıp Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gelip her şeyi d&uuml;zeltmesini beklemek, &ldquo;Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olmak&rdquo; değildir.</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi (a.s) beklemenin Hususiyetleri</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi beklemek;</p>\n\n<p>\n	a) Masum, adil ve fazilet sahibi İmam&rsquo;ı tanımak ve ona inanmak,</p>\n\n<p>\n	b) Bu İmamın b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacağına inanmak,</p>\n\n<p>\n	c) Ferdi planda adalet ve insani değerlere tutkun olmak,</p>\n\n<p>\n	d) Toplumsal alanda adalet inancına dayalı ve adaleti yayacak bir devletin kurulmasına &ccedil;alışmak,</p>\n\n<p>\n	e) Dini ve ahlaki emir ve kurallara ciddiyetle uymak, sorumluluk ve g&ouml;rev bilinci taşımak, demektir.</p>\n\n<p>\n	Bu anlamda onu beklemek, Allah&rsquo;ın dininin zafer ve galebesini bek-lekem demektir. B&ouml;yle bir &ldquo;bekleyiş&rdquo;in en b&uuml;y&uuml;k ibadet olacağı apa&ccedil;ık ortadadır. B&ouml;yle bir bekleyiş i&ccedil;inde olan gaybet &ccedil;ağında &ouml;lse bile, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunda onun saflarına katılıp Allah yolunda ci-had etmiş kimse gibi olur. Hadis-i şerifte de buyurulduğu &uuml;zere: &ldquo;Hz. Kaim Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyerek &ouml;len kimse, onun ordug&acirc;hında bulunan kimse gibidir&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn9\">[9]</a></p>\n\n<p>\n	4- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in kesintisiz duada bulunmak:</p>\n\n<p>\n	Zaman İmamı Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m: &ldquo;Kurtuluş i&ccedil;in &ccedil;ok duada bulunun &ccedil;&uuml;nk&uuml; bu sizin kurtuluşunuza bir vesiledir&rdquo; buyurmuşlardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn10\">[10]</a></p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın işlerinin kolaylaşması ve zuhurunun &ccedil;abuklaşması i&ccedil;in sık sık dua etmek İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a bizzat yardımcı olmakla eşdeğerdedir. Bu nedenledir ki, bizzat Ehl-i Beyt&rsquo;ten aleyhum&rsquo;us-sel&acirc;m ulaşan bir&ccedil;ok sahih hadiste, salavatın -&ouml;zellikle g&uuml;nl&uuml;k farz ibadet-lerden sonra- ş&ouml;yle getirilmesi tavsiye edilmiştir: &ldquo;Allahumme salli ala Muhammedin ve Al-i Muhammed ve accil ferecehum&rdquo; Yani &ldquo;Ey Allah&rsquo;ım Muhammed ve onun Ehl-i Beyt&rsquo;ine salat eyle ve onlarla ger&ccedil;ekleşecek kurtuluşu yakınlaştır.&rdquo;</p>\n\n<p>\n	Aynı şekilde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in okunan ve Ferec Duası diye bilinen duayı devamlı okumak, hi&ccedil; terk etmemek, bilhassa secde halin-de, hatta ne zaman ve nasıl m&uuml;mk&uuml;n olursa bu duayı terenn&uuml;m etmek &ouml;nemle tavsiye edilmiştir. Mezkur dua ş&ouml;yledir: Allah&rsquo;a hamd ve Resu-l&uuml;ne salla&rsquo;ll&acirc;hu aleyhi ve alih salat ve selamdan sonra ş&ouml;yle denilir:</p>\n\n<p>\n	&ldquo;Allahumme kun li veliyyike&rsquo;l H&uuml;cceti&rsquo;bn&rsquo;il Hasan&rsquo;il Askeri, salava-tuke aleyhi ve ala abaih, fi hazihi&rsquo;s s&acirc;eti ve fi kulli s&acirc;eh, veliyyen ve ha-fiza, ve kaiden ve nasira, ve deliylen ve ayna, hatta tuskinehu arzake tav&rsquo;a, ve tumettiahu fiyha tavila; birahmetike ya Erhamer-rahimin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn11\">[11]</a></p>\n\n<p>\n	5- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ayrılığına &uuml;z&uuml;lmek ve faziletlerini anlata-rak o İmamı hatırlamak.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn12\">[12]</a></p>\n\n<p>\n	6- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın (Allah onun zuhurunu &ccedil;abuklaştırsın) adını veya lakaplarından birini duyunca saygı i&ccedil;in ayağa kalkıp ve sonra oturmak.</p>\n\n<p>\n	On iki İmam Şia&rsquo;sı bunu &ouml;teden beri yapagelmişlerdir. Bizzat Ehl-i Beyt İmamları aleyhum&rsquo;us-sel&acirc;m bu davranışı sergilemiş ve Hazretin adı gel-diğinde saygıyla yerlerinden doğrulup edeple oturmuşlardır. Bu konuda ulaşan sahih bir rivayette ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n, İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yanında Sahib&rsquo;uz Zaman Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adı anıldı; İmam Sadık aleyhi&rsquo;s-sel&acirc;m O Hazrete saygı gayesiyle hemen yerlerinden doğruldular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn13\">[13]</a></p>\n\n<p>\n	Mişkat&rsquo;ul Envar&rsquo;da ş&ouml;yle nakledilir: Di&rsquo;bil, meşhur şiirini Hz. İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;a okuyup da bu arada Hz. Kaim (Mehdi) aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adını getirince, İmam Rıza hazretleri aleyhi&rsquo;s-sel&acirc;m bir elini başının &uuml;ze-rine koyarak saygıyla yerlerinden kalkıp o Hazretin işlerinin kolaylaş-ması i&ccedil;in duada bulundular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn14\">[14]</a></p>\n\n<p>\n	7- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m zuhur ettiğinde ona yardımcı olmaya ahdetmek:</p>\n\n<p>\n	Bu ahitleşme ve m&uuml;minin kalben aldığı bu b&uuml;y&uuml;k karar, aslında iman ve yakin etmiş olmanın alametlerindendir. Ayrıca İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a yardımcı olacağına dair kendi kedine s&ouml;z verip ahitte bulunmak, bireyin kendini alakadar eden işlerde de adil ve d&uuml;r&uuml;st olma yolunda aldığı bir karardır ki, bu da hayırlı işe niyetlenmenin sevabını ona kazandırır. Nitekim insanlar niyetleriyle değerlenirler.</p>\n\n<p>\n	Abdulhamid Vasıt&icirc;, İmam Bakır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;remeden &ouml;l&uuml;rsek ne olur?&rdquo; diye sorduğunda, İmam ş&ouml;yle buyurdular: &ldquo;Sizden biri, &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;ini -Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;rd&uuml;ğ&uuml; takdirde ona yardımcı olacağına karar verirse, tıpkı onun saflarında kılıcıyla cihad etmiş gibi olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn15\">[15]</a></p>\n\n<p>\n	8- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret:</p>\n\n<p>\n	Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret etmek, muvahhid m&uuml;minin &uuml;zerine d&uuml;şen vazifelerden biridir. Ne zaman ve nerede olursa olsun İmamını anıp kendisine selamda bu-lunmak, bilhassa bazı &ouml;zel zaman ve durumlarda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı hatırlayıp saygı g&ouml;sterisinde bulunmak, imanın nişanelerindendir ki, bu t&uuml;r amellerin tafsilatı, ilgili dua ve ziyaret kitaplarında mevcuttur.</p>\n\n<p>\n	9- Allah Teala&rsquo;dan (c.c) İmam vasıtasıyla şefaat istemek ve ona tevess&uuml;lde bulunmak:</p>\n\n<p>\n	Hadislerde, Allah&rsquo;ın has velilerine (evliyaullaha) tevess&uuml;lde bulun-mak ve onların y&uuml;z&uuml; suyu h&uuml;rmetine Hak Teala&rsquo;ya y&ouml;nelinmek tavsiye olunmuştur. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a tevess&uuml;l hususunda da şu rivayet yeterlidir sanırız:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! Zamanın velisi ve h&uuml;cceti kıldığın Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın y&uuml;z&uuml; suyu h&uuml;rmetine ve onun hakkı i&ccedil;in senden hacetimi dile-mekte ve istemekteyim....&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn16\">[16]</a></p>\n\n<p>\n	Hz. Selman&rsquo;dan (r.a) ş&ouml;yle rivayet edilir:</p>\n\n<p>\n	Hz. Muhammed salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo;Allah Teala buyuruyor ki: &ldquo;Benim nezdimde mahlukatın en &uuml;st&uuml;n&uuml; Muhammed ile kardeşi Ali&rsquo;dir, sonra da Allah&rsquo;a doğru vesile olan İmamlar gelirler. Benden bir şey dileyen, Muhammed ve onun masum soyu (Ehl-i Beyt&rsquo;i) vasıtasıyla dilesin....&rdquo;</p>\n\n<p>\n	10- K&acirc;im aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gaybeti d&ouml;neminde m&uuml;minlerin birbirini sabra davet etmesi:</p>\n\n<p>\n	M&uuml;minlerin &ouml;nemli vazifelerinden biri de, gaybet &ccedil;ağında ger&ccedil;ek an-lamda &ldquo;sabırlı olmak ve sabra davet etmek&rdquo;tir. Bunun da birka&ccedil; &ouml;l&ccedil;&uuml;s&uuml; vardır:</p>\n\n<p>\n	&ldquo;Birbirlerine sabrı tavsiye&rdquo;den maksat, m&uuml;minin evlatlarına, yakın-larına, dostlarına, akrabalarına ve m&uuml;min kardeşlerine, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a inanmayı, gaybet s&uuml;resinin uzaması karşısında sabırlı ol-mayı, bu s&uuml;re&ccedil;te kendilerine ulaşan bela, fitne ve zorluklara tahamm&uuml;l etmeyi, zorluklar karşısında inancından d&ouml;nmeyip azim, sebat ve karar-lılıkla, hak bildiği yolda y&uuml;r&uuml;meyi tavsiye etmesidir. Burada şu noktayı &ouml;nemle vurgulamak gerekir ki, sabır zulm&uuml; kabullenmek demek olma-yıp, azim ve iradenin gevşememesi anlamına gelir. Ger&ccedil;ekte sabrın hak yolunda sebat g&ouml;stermek anlamına geldiğini Kur&rsquo;an-ı Kerim&rsquo;den de anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim buyuruyor ki:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz, &ldquo;Bizim Rabbimiz Allah&rsquo;tır&rdquo; deyip sonra (bu s&ouml;z &uuml;zerinde) sebat edenler -yok mu- onların &uuml;zerlerine melekler iner ve -derler ki- &ldquo;korkmayın, h&uuml;zne kapılmayın, size vaad olunan cennetle sevinin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn17\">[17]</a></p>\n\n<p>\n	Bu ayette de belirtildiği gibi &ldquo;sabır&rdquo;, inandıktan sonra şu veya bu sebeple inancında gevşememek, doğruluğuna inandığı yolu azim ve kararla s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	11- Nefsin tehzibi ve arıtılması:</p>\n\n<p>\n	&Ccedil;irkin sıfatlardan nefsin arıtılması ve g&uuml;zel ahlakla s&uuml;slenilmesi her zaman ve her d&ouml;nem i&ccedil;in gerekli amellerdendir: Ancak, gaybet devrin-de bunun bilhassa vurgulanmış olmasının nedeni, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m ile birliktelik şerefine nail olma ve onun ashabına katılabilmenin ancak bu yolla -nefsin k&ouml;t&uuml;l&uuml;k ve &ccedil;irkinliklerden arıtılmasıyla- m&uuml;mk&uuml;n ola-bildiği i&ccedil;indir.</p>\n\n<p>\n	Nitekim Nu&rsquo;mani kendi senediyle İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayette bulunur: &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olmak isteyen kimse nefsini k&ouml;t&uuml; hal, alışkanlık ve davranışlardan temizleyip iyi ahlakla ahlaklanmalı ve bu haliyle zuhurunu beklemelidir. O kendisini bu şekilde temizler, yetiştirir ve bu halde &ouml;l&uuml;r de onun &ouml;l&uuml;m&uuml;nden sonra zuhur ger&ccedil;ekleşirse, İmamı g&ouml;r&uuml;p ona ulaşanların sevabını kazanır. O halde gayretli olun ve onu bekleyin, ne mutlu size ey Allah&rsquo;ın rahme-tine muhatap olanlar!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn18\">[18]</a></p>\n\n<p>\n	12- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı desteklemek ve ona yardımcı olabilmek i&ccedil;in bir araya gelme ve toplanma:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olma şerefine nail olmak iste-yen kimseler, İslam&rsquo;ın &ouml;nem verdiği birlik ve beraberliğe ve ger&ccedil;ek an-lamda kalplerinin birbirine ısınmasına &ouml;nem vermelidirler. Bu noktaya riayet etmemek, onların Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dan uzak kalmaları ve onu ziyaret etmekten mahrum olmalarının başlıca nedenlerinden biri sayılır. Nitekim Şeyh Mufid (r.a)&rsquo;e hitaben Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın g&ouml;nderdiği mektupta bu noktaya a&ccedil;ık&ccedil;a işaret olunmuştur. S&ouml;z konusu mektuptaki c&uuml;mle ş&ouml;yledir: &ldquo;Bizi izleyenler, kendilerinden alınan s&ouml;ze sadık kalır ve elele vererek kararlılıkla ahitlerine vefa g&ouml;sterirlerse, bize ulaşma ve bizi g&ouml;rebilme nimeti onlar hakkında ertelenmez.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn19\">[19]</a></p>\n\n<p>\n	13- İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yakınlarına ve dostlarına saygı duymak:</p>\n\n<p>\n	İster Hz. Ali ve Hz. Fatıma aleyhum&rsquo;us-sel&acirc;m&rsquo;ın soyundan gelen seyyidler gibi kan bağıyla, ister ulama ve m&uuml;minler gibi manevi bağla Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a yakınlıkları olan herkese h&uuml;rmette bulunmak gerekir. Bu durumda, bizzat Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kendisine h&uuml;rmette bulunul-muş demektir. Bu hususta da sahih rivayetler vardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn20\">[20]</a></p>\n\n<p>\n	14- Her y&ouml;n&uuml;yle İmamın amel ve ahlakını &ouml;rnek alarak ona benzemeye &ccedil;alışıp ona uymak:</p>\n\n<p>\n	İmanın kemali ve kıyamette o Hazretle birlikte olup cennette onun yanında bulunmak ancak İmamın amel ve ahlakını &ouml;rnek alarak, hayatını o y&ouml;nde d&uuml;zenlemek ve kendisini o doğrultuda yetiştirmekle m&uuml;mk&uuml;n olur.</p>\n\n<p>\n	Gurer&rsquo;ul Hikem&rsquo;de Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bizi seven, bizim yaptığımızı yapmalı ve takvayı kuşanmalıdır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn21\">[21]</a></p>\n\n<p>\n	Usul-u K&acirc;fi&rsquo;de İmam B&acirc;kır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle nakilde bulunulur: &ldquo;Allah&rsquo;a itaat eden, bizim dostumuzdur; O&rsquo;na isyan eden bizim d&uuml;şma-nımızdır. Bizim dostluğumuza, ancak amel ve takvayla ulaşılır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn22\">[22]</a></p>\n\n<p>\n	Bu nedenledir ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m: &ldquo;Bizim i&ccedil;in iftihar vesilesi olun, y&uuml;zkarası olmayın!&rdquo; diye buyurmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn23\">[23]</a></p>\n\n<p>\n	15- Din kardeşlerinin haklarına &ouml;zenle riayet:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın rıza ve hoşnutluğuna vesile olacak işlerden biri de, din kardeşlerinin birbirlerinin haklarına &ouml;zenle riayet etmeleri-dir. Bu da velayet ipine sımsıkı sarılmakla olur. Kitaplarda buna delalet eden pek &ccedil;ok hadis mevcuttur.</p>\n\n<p>\n	Bazı rivayetlerde İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın m&uuml;minlerin babası sayıldığı ve m&uuml;minlerin de onun evlatları mesabesinde olduğu ge&ccedil;er. Bir babanın evlatlarına iyilikte bulunmak ve onları kollayıp g&ouml;zetmek, elbette ki biz-zat o babaya karşı da işlenmiş bir iyilik demektir.</p>\n\n<p>\n	Usul-i Kafi&rsquo;de Mualla bin Huneys&rsquo;ten şu hadis rivayet edilir:</p>\n\n<p>\n	&ldquo;İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a m&uuml;&rsquo;minin m&uuml;&rsquo;min &uuml;zerindeki hakkını sor-dum &ldquo;M&uuml;&rsquo;minin yetmiş hakkı vardır&rdquo; buyurdular ve bunlardan sade-ce yedisini bana bildireceklerini s&ouml;ylediler:</p>\n\n<p>\n	&ldquo;O a&ccedil; olduk&ccedil;a, sen doymamalısın.</p>\n\n<p>\n	Onun giyeceği olmadık&ccedil;a, sen giyinmemelisin.</p>\n\n<p>\n	Onun kılavuzu olup kendisine yol g&ouml;stermelisin.</p>\n\n<p>\n	Onun elbisesi olmalısın (kusurlarını &ouml;rtmelisin).</p>\n\n<p>\n	Onun dili olmalısın (hakkını savunmalısın)</p>\n\n<p>\n	Eğer senin hizmet&ccedil;in varsa (ve onun hizmetcisi yoksa) kendi hizmet&ccedil;ini onun yatağını sermek ve işlerini g&ouml;rmek i&ccedil;in g&ouml;ndermelisin.</p>\n\n<p>\n	Kendin i&ccedil;in istediğin şeyi onun i&ccedil;in de istemelisin.</p>\n\n<p>\n	B&ouml;yle yapabilirsen, kendi velayetini bizim velayetimize, bizim velayetimizi de Allah&rsquo;ın velayetine bağlamış olursun.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn24\">[24]</a></p>\n\n<p>\n	Yine İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet edilmektedir:</p>\n\n<p>\n	&ldquo;Bir M&uuml;&rsquo;mini memnun ve mesut eden, sadece onu memnun ettiğini zannetmesin. Allah&rsquo;a andolsun ki, bu işiyle bizi ve Allah&rsquo;ın Resul&uuml;n&uuml; salla&rsquo;ll&acirc;hu aleyhi ve alih memnun ve mesut eder.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn25\">[25]</a></p>\n\n<p>\n	İmam Musa K&acirc;zım aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizim dostlarımızdan birinin bir dileğini yerine getiren, o dileği hepimiz (b&uuml;t&uuml;n Ehl-i Beyt İmamları) i&ccedil;in yerine getirmiş olduğunu bilsin!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn26\">[26]</a></p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da ş&ouml;yle buyurduğu bilinmektedir:</p>\n\n<p>\n	&ldquo;Bizi ziyaret edemeyenler, dostlarımızdan salih olanları ziyaret etsinler, b&ouml;ylelikle onlara, bizi ziyaret etmenin sevabı yazılmış olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn27\">[27]</a></p>\n\n<p>\n	Bu hususta daha bir&ccedil;ok rivayet vardır; fakat konumuzun fazla uzamaması i&ccedil;in bu kadarıyla yetiniyoruz.</p>\n\n<p>\n	Kısacası bu d&ouml;nemde m&uuml;mine d&uuml;şen en b&uuml;y&uuml;k g&ouml;rev, İmam Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın razı olmayacağı iş ve davranışlardan ciddiyetle ka&ccedil;ınmak ve İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın beğenisini kazanabilecek bir davranış ve hayat tarzı benimseyerek s&uuml;rd&uuml;rmektir. Bunun nasıl olacağıysa apa&ccedil;ık ortada-dır. O İmam&rsquo;ın rızası, Allah&rsquo;ın rızasından başka bir şey olmadığına ve Allah&rsquo;ın rızası da, emretmiş olduğu ferd&icirc; ve sosyal din&icirc; vazifelerin ifası olduğuna g&ouml;re gaybet &ccedil;ağında bize d&uuml;şen, din&icirc; vazifelerimizi &ouml;zenle yerine getirmekten ibarettir.</p>\n\n<p>\n	Allah&rsquo;ın salat ve selamı Resul&uuml;&rsquo;ne salla&rsquo;ll&acirc;hu aleyhi ve alih ve onun pak soyundan gelen 12 hak vasisine ve bu c&uuml;mleden olmak &uuml;zere Ehl-i Beyt İmamlarının aleyhum&rsquo;us-sel&acirc;m onikincisi ve sonuncusu olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a olsun.</p>\n\n<p>\n	Allah&rsquo;ım! Onun zuhurunu &ccedil;abuklaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun işlerini kolaylaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun g&ouml;nl&uuml;n&uuml; daima mesrur eyle.</p>\n\n<p>\n	Bizlere, onun has yardımcılarından olma nimetini nasip eyle!</p>\n\n<p>\n	Bizlere, onun yılgınlık tanımaz askerlerinden olma nimetini nasip eyle!</p>\n\n<p>\n	Bizi onun ashabından, gaybet ve zuhurunda yakın yardımcılarından kıl!</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref1\">[1]</a> - Usul-i Kafi, Kuleyni, c. 1, s. 371, 5. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref2\">[2]</a> - Şura/23.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref3\">[3]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 200-250.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref4\">[4]</a> - Bihar&rsquo;ul Envar, c. 52, s. 22.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref5\">[5]</a> - a.g.e.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref6\">[6]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 645, bab: 55, hadis 6.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref7\">[7]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 357, bab: 33, hadis 54.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref8\">[8]</a> - Bihar-ul Envar, c. 52, s. 128.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref9\">[9]</a> - a.g.e. c. 52, s.125.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref10\">[10]</a> - Mikyal&rsquo;ul Mekarim, s. 4.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref11\">[11]</a> - Furu-i Kafi (Kuleyni), Kitab&rsquo;us Savm, Aynı dua Mefatih&rsquo;te de ge&ccedil;er.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref12\">[12]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 233 - 240.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref13\">[13]</a> - Bihar&rsquo;ul Envar, c. 44, s. 276, hadis 1; Mikyal&rsquo;ul Mekarim&rsquo;den naklen.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref14\">[14]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 594.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref15\">[15]</a> - Ravzat-ul Kafi, Kuleyni, Mikyal&rsquo;ul Mekarim&rsquo;den naklen, c. 2, s. 322.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref16\">[16]</a> - Bihar&rsquo;ul Envar, Meclisi, c. 94, s. 35.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref17\">[17]</a> - Fussilet, 30.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref18\">[18]</a> - Bihar&rsquo;ul Envar, c. 53, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref19\">[19]</a> - Gaybet-i Nu&rsquo;mani, Muhammed bin İbrahim Numani, s. 106.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref20\">[20]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref21\">[21]</a> - Gurer-ul Hikem, s.303.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref22\">[22]</a> - Usul-i Kafi, Kuleyn&icirc; c.2, s.75, hadis: 3.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref23\">[23]</a> - Usul-i Kafi, Kuleyni, c. 2, s. 77, hadis: 9.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref24\">[24]</a> - a.g.e. s. 174, 14. Hadis, &ldquo;Hakk&rsquo;ul M&uuml;min...&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref25\">[25]</a> - a.g.e. s. 189 &ldquo;İdhal-us Surur Ale&rsquo;l M&uuml;minin&rdquo; babı, 6. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref26\">[26]</a> - a.g.e. s. 196 &ldquo;Kaza-ı hacet-i m&uuml;nin&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref27\">[27]</a> - Kamil&rsquo;ul Ziyarat, İbn-i Kavleveyh, s. 319, 105. bab.</p>\n\n<p>\n	&nbsp;</p>','Gaybet Dönemİnde Mümİnlerİn Vazİfelerİ','','inherit','closed','closed','','2567-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2567,'http://islamex.com/?p=2602',0,'revision','',0),(2603,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<p align=\"right\">\n	Abdullah TURAN<br />\n	&nbsp;</p>\n\n<p>\n	Şii&rsquo;siyle, S&uuml;nni&rsquo;siyle İslam &uuml;mmeti genel olarak, Hz. Mehdi konusunda g&ouml;r&uuml;ş birliği i&ccedil;erisindedir. Her iki grubun uleması da onu, Resulullah&rsquo;ın soyundan ve Hz. Fatıma <em>selamullahi aleyha&rsquo;nın</em> neslinden olduğunu kabul etmektedirler. Muteber kitaplarda bu bağlamda muvassak ve m&uuml;tevatir hadisler naklolunmuştur. Kur&rsquo;an-ı Kerim de, diğer semavi kitaplarda olduğu gibi Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> cihanş&uuml;mul adil h&uuml;k&uuml;metinden ve onun rehberliğinden s&ouml;z etmektedir. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi</em> <em>ve alih</em> ve diğer hidayet imamlarından bu konuda rivayet edilen &ccedil;ok sayıda hadisler, Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> oğlu olduğu ve halen hayatta bulunduğu, ancak ilah&icirc; hikmet gereği gaybete &ccedil;ekildiği hususunda hi&ccedil;bir şek ve ş&uuml;pheye yer bırakmamıştır. Kast ve garazı olmayan hak talibi herkes, eğer meseleye dikkatlice eğilirse, kesinlikle bu hakikate ulaşır ve onu kabul eder.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;tan, İslam&rsquo;ın usul ve &ouml;ğretilerini sağlıklı bir bi&ccedil;imde anlayıp idrak etmekte bizlere yardımcı olmasını ve ger&ccedil;ekleri anlamayı bizlere ve t&uuml;m hakikat aşıklarına inayet eylemesini, bizleri hatalardan, yanlış inan&ccedil; ve anlayışlardan, taassuplardan kurtarmasını niyaz ediyoruz. <strong>&ldquo;Rabbimiz! Bize hidayet verdikten sonra kalplerimizi saptırma; katından bize bir yardım ihsan et. Ş&uuml;phesiz ki, sen &ccedil;ok bağışlayansın.&rdquo;</strong></p>\n\n<p>\n	Şunu hatırlatmak gerekir ki, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bir şahıstır; bir sınıf veya grupta mehdilik tecelli etmez. Şiilik tarihi boyunca t&uuml;m Şiiler, ayrıca Ehl-i S&uuml;nnet&rsquo;ten bir &ccedil;ok alim İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın,</em> Resulullah&rsquo;ın &ccedil;ocuklarından olacağını kabul etmektedirler. Ehl-i S&uuml;nnet itikadında incelenmesi gereken şey, o İmam&rsquo;ın doğup doğmadığı ve buna benzer diğer &ouml;zellikleridir. Biz bu makalede, Allah&rsquo;ın yardımıyla bu meseleyi ilahi inayet ve toplumsal hayat &ccedil;er&ccedil;evesinde ele alacağız.</p>\n\n<h2>\n	İnsanın Toplumsal Hayatının Devamı İlah&icirc; H&uuml;ccetin Varlığının Gerektirir</h2>\n\n<p>\n	N&uuml;b&uuml;vvete imandan sonra en &ouml;nemli konulardan biri de, asrın imamının imametine inanmaktır. T&uuml;m M&uuml;sl&uuml;manlar bu inancı paylaşmaktadırlar. Allah Resul&uuml;&rsquo;n&uuml;n &ldquo;Zamanının imamını tanımadan &ouml;len kimse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r&rdquo; hadisi şerifi, bu mevzunun &ouml;nemini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	İslam kelamcıları ve filozoflarının bu konuda getirdikleri akl&icirc; deliller de olduk&ccedil;a &ccedil;oktur. Biz burada sadece bir delili a&ccedil;ıklamakla yetineceğiz. O delil, y&uuml;ce Allah&rsquo;ın yaratılış ve din d&uuml;zeninin korunmasına g&ouml;sterdiği &ouml;zeni ifade eden &ldquo;İnayet Delili&rdquo;dir. Bir başka deyişle de Allah Teala&rsquo;nın &ldquo;Tekvin&icirc; ve Teşri&icirc; İnayeti&rdquo; olarak tabir edilen delildir.</p>\n\n<h2>\n	İnayet Ne Demektir?</h2>\n\n<p>\n	İnayet; bir işin en g&uuml;zel şekilde ger&ccedil;ekleşmesi ve en k&uuml;&ccedil;&uuml;k noktasının dahi belirsiz kalmaması i&ccedil;in azami derecede gayret edip, &ouml;zen g&ouml;stermek demektir.</p>\n\n<p>\n	&Ouml;rneğin; bir mimarın bina yapımındaki inayeti (&ouml;zen ve titizliği), binanın kolonlarına dikkat etmesini gerektirdiği gibi, kanalizasyona uzanan borularının eğimine dahi dikkat etmesini icap ettirmektedir. &Ccedil;&uuml;nk&uuml; binanın herhangi bir k&ouml;şesi veya bah&ccedil;esinde su toplanması, mimarın binanın bu b&ouml;l&uuml;m&uuml;ne gereken &ouml;zen ve titizliği g&ouml;stermediğini yansıtır. Tabii ki, insanın inayet ve &ouml;zeni, Allah Teala&rsquo;nın inayet ve &ouml;zenine kıyas edilemez.</p>\n\n<h2>\n	Hikmet Sahibi Olan Allah&rsquo;ın İnayeti ile İnsanın İnayeti Arasındaki Fark</h2>\n\n<p>\n	İnsanın kendi işine g&ouml;sterdiği inayet ve &ouml;zen ile Allah Teala&rsquo;nın, mukaddes zatından sadır olan fiillerine g&ouml;sterdiği inayet ve &ouml;zen elbette ki kıyas edilemeyecek kadar farklı farklı şeylerdir. &Ccedil;&uuml;nk&uuml; kişi kendi işine inayet (&ouml;zen) g&ouml;stermekle kendi ihtiya&ccedil;larını temin edip noksanlıklarını giderir. Fakat y&uuml;ce Allah hi&ccedil;bir noksanlığı, hi&ccedil;bir ihtiyacı olmayan, varlığı kendisinden olan, t&uuml;m kemallere sahip bulunan y&uuml;ce bir zattır. K&acirc;inat ve k&acirc;inattaki b&uuml;t&uuml;n varlıkların ihtiya&ccedil;larının karşılanması ve noksanlıkların giderilmesi, O&rsquo;nun inayetinin sonu&ccedil;larıdır. <strong>&ldquo;Allah onların s&ouml;ylediklerinden m&uuml;nezzeh, y&uuml;ce ve beridir.&rdquo;</strong></p>\n\n<h2>\n	Allah Teala&rsquo;nın İlim ve Kudretteki İnayeti</h2>\n\n<p>\n	İslam Filozofları, Allah Teala&rsquo;nın inayetini iki kısma ayırmışlardır.</p>\n\n<p>\n	1- İlimde inayet; buna &ldquo;ilm-i ina&icirc;&rdquo; de denmektedir.</p>\n\n<p>\n	2- Fiilde inayet; bu ise bir işi sağlam ve muhkem yapmak demektir.</p>\n\n<p>\n	Yukarıdaki iki terimin a&ccedil;ıklaması ş&ouml;yledir:</p>\n\n<p>\n	1) İlm-i İna&icirc;; bu terimi, ilk olarak İbn-i Sina gibi, Meşşa Felsefesi mektebinin mensupları g&uuml;ndeme getirmişlerdir. Bunun anlamı, Allah Teala&rsquo;nın kendi fiilini &ouml;nceden bildiğidir. Allah Teala&rsquo;nın ilmi, O&rsquo;nun y&uuml;ce zatıyla varolan, t&uuml;m hakikatleri g&ouml;steren &ldquo;&ouml;z ilim&rdquo; şeklindedir. Y&uuml;ce Allah&rsquo;ın zatının aynı olan ilmi, varlık &acirc;leminin t&uuml;m&uuml;n&uuml; g&ouml;sterir ve varlık &acirc;lemi g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyeni ile birlikte, o ilim ile v&uuml;cuda gelmiştir. Buna g&ouml;re İlm-i ina&icirc;, k&acirc;inatın kemalatı ve m&uuml;kemmel yaratılış nizamına taalluk eden ayrıntılı zati ilimdir.</p>\n\n<p>\n	Allah&rsquo;ın hikmet ve inayeti, mevcut olan her yaratığın kendi hedef ve gayesine ulaşmasını icap ettirmektedir.</p>\n\n<p>\n	Bu ilmin, k&acirc;inata yansıması sonucu k&acirc;inattaki t&uuml;m varlıkların bir hedefe doğru hareket ettiğini, somut bir gaye ve sonuca varmak i&ccedil;in &ccedil;alıştığını g&ouml;rmekteyiz.</p>\n\n<p>\n	2) Fiilde inayet, bundan maksat, eşyanın yaratılışı ve k&acirc;inatın tanzimine taalluk eden inayetidir. Yani, Allah Teala&rsquo;nın meydana getirdiği Tekvin d&uuml;zeni, en g&uuml;zel, en sağlam ve en cazip d&uuml;zendir. Tekvin (yaratılış) d&uuml;zeni, en iyi, en g&uuml;zel ve en sağlam d&uuml;zen olduğu gibi, Teşrii (yasama) d&uuml;zeni (Allah&rsquo;ın, insanların eğitilip yetiştirilmesi i&ccedil;in koyduğu kanunlar d&uuml;zeni) de d&uuml;ş&uuml;n&uuml;lebilecek en m&uuml;kemmel ve en iyi d&uuml;zendir. Hatta Y&uuml;ce Allah&rsquo;ın Teşri d&uuml;zenine olan inayetinin (&ouml;zeninin) Tekvin (yaratılış) d&uuml;zenine olan inayetinden daha fazla olduğu da s&ouml;ylenebilir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanın, yaratılış hedefi olan manevi miracını ve tekam&uuml;le doğru olan seyr-u s&uuml;lukunu başarıyla sona erdirmesi i&ccedil;in yaratılış d&uuml;zeni, yağmur, r&uuml;zgar, bulut, g&uuml;neş vs. ona hizmet etmektedir.</p>\n\n<p>\n	Bunun i&ccedil;in Tekvin d&uuml;zeni insanların terbiyesi ve tekam&uuml;l&uuml; i&ccedil;in bir vesiledir. Yani Tekvin d&uuml;zeninin m&uuml;him hedefi budur. Peygamberler ile vasiler de bu &ouml;nemli hedefin zaruretine binaen g&ouml;nderilmişlerdir. B&uuml;t&uuml;n bu evren ve i&ccedil;indekiler, insanların tekam&uuml;l dersi &ouml;ğrenmeleri i&ccedil;in birer medrese h&uuml;km&uuml;ndedir, peygamberler ve belirledikleri vasiler de, insanların &ouml;ğretmenleridir. Bug&uuml;n ise Allah&rsquo;ı tanıma medresesinin en b&uuml;y&uuml;k &uuml;stadı, Allah&rsquo;ın en b&uuml;y&uuml;k velisi ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in</em> son vasisi olan Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dır. Hepimiz şunu iyi biliyoruz ki; eğer &uuml;stat olmazsa sınıf ve medresenin varlığının bir anlamı kalmaz ve tamamen anlamsız olur. Bu konuyu iki yolla a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	Birincisi, illet (neden) yoluyla; buna Limmi yol da denilir. İkincisi ise yaratılış yoluyla; buna da İnni yol denilmektedir.</p>\n\n<h2>\n	Y&uuml;ce Allah&rsquo;ın Yaratılışa Olan İnayeti (&Ouml;zeni)</h2>\n\n<p>\n	Kudret sahibi olan Allah&rsquo;ın yaratılışa olan inayeti (g&ouml;sterdiği &ouml;zeni) &ldquo;Limmi&rdquo; yolla, yani illetten (nedenden) yola &ccedil;ıkarak a&ccedil;ıklanabilir; yani: Y&uuml;ce Allah zatı gereği ğanidir ve yaratılışın t&uuml;m kemalat ve g&uuml;zellikleri O&rsquo;na d&ouml;nmektedir. O yaratılıştan bir fayda sağlamaz. Halbuki insan, her ne kadar hayır ve g&uuml;zel işte bulunursa, bu onun tekam&uuml;l&uuml;ne yol a&ccedil;ar. Diğer yaratıklarda da durum aynıdır.</p>\n\n<p>\n	Bunun i&ccedil;in daha &ouml;nce de değindiğimiz gibi y&uuml;ce Allah, yaratılış d&uuml;zenini tam bir g&uuml;zellik ve sağlamlıkla yaratmıştır; Tekvin&icirc; d&uuml;zene &ouml;zen g&ouml;sterdiği gibi terbiye ve din d&uuml;zeni olan Teşri d&uuml;zenine de &ouml;zen g&ouml;stermiştir. Bir başka tabirle; tekvin &acirc;leminin insanların eğitim g&ouml;r&uuml;p gelişmeleri i&ccedil;in bir ara&ccedil; olduğunu s&ouml;yleyebiliriz. &Acirc;lemlerin Rabbi olan Hikmet sahibi Allah insanların yaratılışında, asıl ve nihai hedefe ulaşmaları i&ccedil;in, t&uuml;m imkan ve gere&ccedil;leri hazırlamıştır. Bu bağlamda Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;ok sayıda ayet vardır.</p>\n\n<h2>\n	Tekvin D&uuml;zeni</h2>\n\n<p>\n	Yaratılış d&uuml;zeni ger&ccedil;ekten de şaşırtıcı ve ilgin&ccedil;tir. O kadar akıl almaz ve fevkaladedir ki, bilim adamları, her ge&ccedil;en g&uuml;n muhtelif bilim dallarında yeni sırlar keşfediyor, keşfedilen her yeni şeyde de hayret ve şaşkınlıkları daha da &ccedil;ok artıyor. S&ouml;z buraya uzamışken konumuzun daha da bir netlik kazanması ve aydınlanması i&ccedil;in burada Korsi Moris&rsquo;in bir kitabına g&ouml;z atmak yerinde olacaktır.</p>\n\n<p>\n	O ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Gerektiğinde hem mikroskobun ve hem de d&uuml;rb&uuml;n&uuml;n g&ouml;revini yapan g&ouml;z&uuml;n ilgin&ccedil; yapısı, kolaylıkla a&ccedil;ılıp kapanan ve doğrulup b&uuml;k&uuml;len insan v&uuml;cudunun eklemlerinin hayret verici &ouml;zelliği, insanlar ve diğer canlı varlıkların kendi soylarını devam ettirmek i&ccedil;in başvurdukları karmaşık ve kapalı d&ouml;llenme ve &uuml;reme yolları, insan v&uuml;cudunda ger&ccedil;ekleşen ilgin&ccedil; kimyasal aksiyon ve reaksiyonlar, gıda maddesinin kana karışıp h&uuml;crelere aktarılması i&ccedil;in, sindirim sisteminde ger&ccedil;ekleşen aksiyonların yanı sıra tabiatın y&uuml;zlerce diğer ilgin&ccedil; y&ouml;n&uuml; ve g&uuml;zelliği bilginlerin dikkatini &uuml;zerine toplamıştır. Bilginler, b&uuml;t&uuml;n bunlar &uuml;zerinde yaptıkları inceleme ve araştırmalarla bu d&uuml;nyanın bir plan ve program &uuml;zerine yaratılmış olduğu sonucuna varmışlardır. Y&uuml;ce Allah&rsquo;ın varlığının en iyi delillerinden biri, &ccedil;evre ile mutlak bir uyumun oluşudur. İnsanın yery&uuml;z&uuml;ndeki varlığı ve kendisi ile &ccedil;evresi i&ccedil;in ge&ccedil;erli olan ilgin&ccedil; kurallar, genel plan ve programın bir kısmını oluşturmaktadır.&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Moris, kitabının başka bir b&ouml;l&uuml;m&uuml;nde de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Şimdiye kadar sindirim ve sindirim sisteminin &ccedil;alışma şekli hakkında y&uuml;zlerce, belki de binlerce kitap yazılmıştır; fakat her yıl bu alanda yeni keşifler yapılmaktadır. O kadar yeni şeyler yazılmasına rağmen, konu s&uuml;rekli tazedir ve yeniliğini korumaktadır. Eğer biz sindirim sistemini bir laboratuara ve gıda maddelerini de laboratuara d&ouml;k&uuml;len ham maddeye benzetirsek, sindirme eyleminin ne kadar m&uuml;kemmel bir şekilde ger&ccedil;ekleştiğine şaşıp kalırız. Gıda maddesini alan her h&uuml;cre, i&ccedil;teki bir ateşle gıda maddesini yakıp v&uuml;cutta hareket oluşturuyor. Fakat hepimiz biliyoruz ki; ateş k&ouml;r&uuml;k olmadan tutuşmaz. Bunun i&ccedil;indir ki, tabiat gıda maddesini h&uuml;crelerde yakan, oksijen, hidrojen ve karbonik asidini ayrıştıran ve b&ouml;ylece v&uuml;cudun ateşini temin eden bazı yanıcı kimyasal bileşimler &uuml;retmektedir. Normal ateşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ateşten buhar, su ve karbonik asit y&uuml;kselir. Bu durum v&uuml;cuttaki yanma ve yakma olayında da aynıdır. Kan, karbonik asidi ciğerlere ulaştırıyor ve karbonik asidin dışarı atılmasıyla, insan hayatının aslını oluşturan solunum olayı ger&ccedil;ekleşiyor. B&uuml;t&uuml;n bu işler muntazam bir tertip ve d&uuml;zenle ger&ccedil;ekleşiyor.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu sahada &ccedil;alışan uzmanlar, vazifesini yapması i&ccedil;in, insana gerekli olan her şeyden yeterince verildiğini s&ouml;yl&uuml;yorlar. Eğer insan v&uuml;cudunun yapısını bir binanın yapısıyla karşılaştırırsak, mimarın, tabii afetlere karşı direnmesi i&ccedil;in binanın mimarisinde gerekli olan t&uuml;m &ouml;n tedbirlere yer vermesi gibi, bu &acirc;lemin yaratıcısının da insanın yaşamını s&uuml;rd&uuml;r&uuml;p, kemale ermesi i&ccedil;in t&uuml;m ara&ccedil;, gere&ccedil; ve imkanları insanoğlunun emrine verdiğini ve hi&ccedil;bir şeyi esirgemediğini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Bizim v&uuml;cudumuzun en &ouml;nemli &ouml;zelliklerinden biri şudur ki; v&uuml;cudumuzun &ccedil;oğu organları &ccedil;ift yaratılmıştır. Halbuki &ccedil;iftlerden biri, hayatımızın s&uuml;rmesi i&ccedil;in s&uuml;rekli olarak lazım olmayabilir. Bir başka deyişle &ccedil;iftlerden birini diğerinin faaliyetini aksatmadan devre dışı bırakabiliriz. &Ouml;rneğin b&ouml;breklerden birini bizim v&uuml;cudumuzun aksiyon ve reaksiyonunu pek de etkilemeyecek bir şekilde v&uuml;cuttan alabiliriz. Eğer kalp gibi bazı organlar &ccedil;ift yaratılmamışlarsa, bunlar beklenmedik hadiselere karşı azami bir direniş g&ouml;sterebilecek bir yapıya sahiptirler.</p>\n\n<p>\n	İnsan v&uuml;cudundaki hararet sistemi de bunun gibidir. Hi&ccedil;bir termometre senelerce b&ouml;ylesine g&uuml;zel ve dakik bir şekilde işleyemez. &Ouml;yle dakik bir şekilde işliyor ki, en k&uuml;&ccedil;&uuml;k bir rahatsızlık baş g&ouml;sterdiğinde uyarı sinyalleri veriyor. Ateşin y&uuml;kselmesi, bu uyarı sinyallerinden birine &ouml;rnek olarak g&ouml;sterilebilir.</p>\n\n<p>\n	Bu ilgin&ccedil; v&uuml;cut yapısının bir diğer hayret verici mekanizması ise, savunma mekanizmasıdır. Bu mekanizma tecr&uuml;beli ve &ccedil;evik bir komutanın emrindeki b&ouml;l&uuml;kler gibi &ccedil;alışıyor.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, evrendeki varlıklar hakkında binlerce kitap yazılmıştır. İnsanoğlu, kainatın baştan başa kanun, d&uuml;zen, uyum, bağımlılık, illet ve malullerle dolu olduğunu, b&uuml;t&uuml;n bunların belirli bir hedefe doğru hareket etmekte olduğunu ve insanın işlerliği, faaliyeti ve tekam&uuml;le doğru seyri i&ccedil;in gerekli olan her şeyin yeterince verildiğini anlamıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, Allah Teala&rsquo;nın kendi yaptıklarına olduk&ccedil;a ehemmiyet verdiğini g&ouml;stermektedir. Her şeyin varması gereken noktaya doğru hareket etmesi i&ccedil;in, oluşumu (tekvini) itibarıyla y&uuml;ce Allah tarafından y&ouml;nlendirildiğine g&ouml;re, mahlukatın en şereflisi ve en m&uuml;kemmeli olan insanın kılavuzsuz, rehbersiz ve başıboş bırakıldığını s&ouml;ylemek insafsızlık olmaz mı?</p>\n\n<p>\n	Evet, nasıl ki t&uuml;m varlıklar m&uuml;debbir olan Allah&rsquo;ın tedbir ve iradesiyle belirli ve hikmetli bir hedefe doğru hareket ediyorlarsa, insan da y&uuml;ce Allah&rsquo;ın h&uuml;ccet ve kılavuzunun rehberliği sayesinde olgunluk ve tekam&uuml;l yolunu kat edebilir. Toplum d&uuml;zeni de, adil bir rehber ve m&acirc;sum bir İmam olmadan, sarsıntı, kayma ve d&uuml;zensizlikten korunamaz. Bu sarsıntı, kayma ve d&uuml;zensizliğin &ouml;n&uuml;n&uuml;n alınması, t&uuml;m insan&icirc; değerlerin korunması ve insanların iyi bir şekilde terbiye edilip eğitilmesi i&ccedil;in, ilah&icirc; dinin m&uuml;fessir ve yorumcuya ihtiyacı vardır. Bu yorumcu, Allah&rsquo;ın belirlediği kimseden başkası olamaz. Ayrıca, bu dinin h&uuml;k&uuml;mlerini de ancak bu şahıs y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilebilir.</p>\n\n<p>\n	Yukarıdaki iki nokta, İslam Peygamberinin vefatından sonraki İslam toplumunun, şimdiye kadar ge&ccedil;irmiş olduğu s&uuml;recin dikkatlice incelenip m&uuml;talaa edilmesiyle iyice anlaşılır. O zamandan bug&uuml;ne dek, &ouml;zellikle de g&uuml;n&uuml;m&uuml;zde, insan&icirc; değerlerin nasıl &ccedil;eşitli şekillerde yorumlandığı ve her yerde adalet, demokrasi, &ouml;zg&uuml;rl&uuml;k, insan severlik, barış ve insanlara hizmetten s&ouml;z edilmekte olduğunu g&ouml;r&uuml;r&uuml;z. H&uuml;rriyet deniliyor; ama hangi anlamda bir h&uuml;rriyet kastediliyor? İslam deniliyor; ama kimin yorum ve anlayışına dayalı bir İslam&rsquo;dan s&ouml;z ediliyor? Bu &ouml;nemlidir.</p>\n\n<p>\n	H&uuml;rriyetten maksat, yabancıların hegemonyasından kurtulmak mı? Yoksa t&uuml;m nefs&icirc; istek ve arzuların temin edilmesi ve hi&ccedil;bir sınır tanımaz, ipe sapa gelmez, herhangi bir hukuka bağlı kalınmaksızın lakayt&ccedil;a bir yaşam s&uuml;rd&uuml;rmek mi? Hangi anlamda adalet? Ve bunu kim belirliyecek?</p>\n\n<p>\n	Toplumun birinde, eşcinsellik, kadının kadınla ve erkeğin erkekle evlenmesi serbest!! Başka yerde ise başka sapıklıklar! Bu g&uuml;n s&uuml;per g&uuml;&ccedil;ler mazlumları korumak, insanoğluna hizmet etmek ve insan haklarını temin etmek bahanesiyle hangi cinayeti işlemekten geri kalıyorlar? H&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;k maskesiyle gelip, bizim ve d&uuml;nyanın diğer mazlumlarının ger&ccedil;ek insan&icirc; ve ilah&icirc; değerlerini yok ediyorlar ve geniş &ccedil;aplı propaganda ara&ccedil;larından yararlanarak, kendi kof ve muhtevasız k&uuml;lt&uuml;rlerini inan&ccedil;lı gen&ccedil;lerimizin beyinlerine empoze ediyorlar. Bu işi başarıyla ger&ccedil;ekleştirdikten sonra da varımızı yoğumuzu yağmalayıp inan&ccedil; ve itikadımızda hurafeler ve sapıklıklar oluşturarak, inan&ccedil;larımızı rotasından &ccedil;ıkarıp ayrı bir y&ouml;ne kanalize ediyorlar. Acaba bu h&uuml;rriyet midir? Bu zorbalıklar ve talan etmeler adalet midir?!!</p>\n\n<p>\n	Şuna yakinen inanmak gerekir ki; insanın y&ouml;nlendiricisi ve kılavuzu yalnız Allah&rsquo;tır, insan onun kanun ve kurallarına ittiba etmekle menzil-i maksut olan ulv&icirc; hakikat ve tekam&uuml;le ulaşabilir. Bu kanunların da konuşan dili ve ger&ccedil;ek uygulayıcısı Allah&rsquo;ın emriyle M&acirc;sum bir İmam&rsquo;dan başkası olamaz.</p>\n\n<p>\n	Konunun devamında, g&uuml;ndeme getirilmesi m&uuml;mk&uuml;n olan sorulara cevap vereceğiz.</p>\n\n<h2>\n	Birinci soru:</h2>\n\n<p>\n	&ldquo;İnayet Kanıtı&rdquo;nı kabul etsek bile biz bu d&ouml;nemde Hazret-i Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> &ouml;zellikleriyle belirlenmesinin, hikmet sahibi Allah&rsquo;ın inayeti (&ouml;zeni)&rsquo;nin bir sonucu olduğunu nereden anlayabiliriz? Bu İmam&rsquo;ın yery&uuml;z&uuml;nde hazır olduğu ve amellerimizi m&uuml;şahede ettiği halde gaybette olduğunu ve g&ouml;zlerin onu g&ouml;rmediğini nasıl ve nereden bilebiliriz?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Bu sorunun cevabı a&ccedil;ıktır; ama yine de meselede herhangi bir gizlilik kalmaması i&ccedil;in aşağıdaki noktalara dikkatinizi &ccedil;ekiyoruz.</p>\n\n<p>\n	a) Her zaman ve mekanın dini olan, dinamik bir mektep olarak İslam&rsquo;ın, ilim ve tekniğin gelişmesiyle her ge&ccedil;en g&uuml;n daha da artıp karmaşık boyutlar kazanan insanoğlunun yeni meseleleri ve ihtiya&ccedil;larına cevap vermesi gereklidir. Şu bir ger&ccedil;ektir ki, İslam&rsquo;ın &ccedil;ok y&ouml;nl&uuml; ve doğru bir şekilde beyan edilmesi ancak İmam&rsquo;ın varlığıyla m&uuml;mk&uuml;n olabilir.</p>\n\n<p>\n	b) İslam cihanş&uuml;mul bir h&uuml;k&uuml;met kurma iddiasındadır. Bu cihanş&uuml;mul h&uuml;k&uuml;metin idaresini ve rehberliğini, t&uuml;m insanların temiz ve p&acirc;k fıtratlarıyla kolaylıkla kabul edebilmeleri i&ccedil;in, p&acirc;k ve m&acirc;sum bir insanın &uuml;stlenmesi gerekir. Ancak b&ouml;ylelikle hem İslam&rsquo;ın ger&ccedil;eklerinin idrakinde bir kayma olmaz, hem de mensuplarının doğru d&uuml;r&uuml;st bir şekilde İslam&rsquo;ın emirlerini yerine getirip, kanun ve kurallarına uymaları sağlanmış olur. Bu cihanş&uuml;mul rehber (ruhlar ona feda olsun), vahyin idraki ve beyanı alanında m&acirc;sum olan İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka kim olabilir?</p>\n\n<p>\n	c) Varlık alemi ve onda varolan dakik ve ince d&uuml;zenin m&uuml;şahede ve m&uuml;lahazası t&uuml;m&uuml;yle, her şeyin her zaman ve mekanda, y&uuml;ce Allah&rsquo;ın inayetinin kapsamında olduğunu g&ouml;stermektedir. Durum b&ouml;yle iken İslam başta olmak &uuml;zere t&uuml;m semavi dinlerin vaad ettikleri cihanş&uuml;mul h&uuml;k&uuml;met rehbersiz olabilir mi? Kesinlikle hayır. Halkın ve mukadderatının sarsıntıya uğrayıp zedelenmemesi i&ccedil;in bu h&uuml;k&uuml;metin rehberinin, dinin sahibi ve el&ccedil;isi, yani Allah ve Peygamber tarafından belirlenmesi gerekir. Varlık aleminde insanları yaratıp, mukadderatını me&ccedil;hule ve belirsizliğe terk etmek, y&uuml;ce Allah&rsquo;ın inayet ve şanına yakışmaz. İşte bu delilden dolayı, Zamanın İmamı &ldquo;Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığı, beşeriyetin hayatını s&uuml;rd&uuml;rebilmesinin ka&ccedil;ınılmaz gereklerinden biridir.</p>\n\n<h2>\n	İkinci Soru:</h2>\n\n<p>\n	İslam dininin m&uuml;kemmel bir din olması hasebiyle, eğer t&uuml;m d&uuml;nya insanları İslam&rsquo;ın t&uuml;m kanunlarıyla amel ederlerse, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında insanların maruz ve m&uuml;ptela kaldıkları sorunlar ve dertler baş g&ouml;stermeyecektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın t&uuml;m kanun ve prensipleri, y&uuml;ce İslam Peygamberi tarafından beyan edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de de buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Yaş kuru ne varsa a&ccedil;ıklayıcı olan bu kitapta bulunmaktadır.&rdquo;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu sebeple, İslam&rsquo;ı a&ccedil;ıklaması i&ccedil;in m&acirc;sum İmamın v&uuml;cudunun varlığına ne gerek vardır?</p>\n\n<h3>\n	<strong>Cevap:</strong></h3>\n\n<p>\n	İslam Peygamberi&rsquo;nin kendi programını tam ve m&uuml;kemmel bir şekilde a&ccedil;ıkladığı ve hi&ccedil;bir şeyi eksik bırakmadığı, ş&uuml;phe g&ouml;t&uuml;rmez bir konudur. Fakat bu program, zamanın muhtelif dilimlerinde ve her yerde insanların hayatlarının t&uuml;m aşamalarında y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilmesi gerekli olan bir program olduğu i&ccedil;in, bu programın yorumlamasında &ccedil;ıkan ihtilaflarda, ilimleri vehb&icirc; olan ve kendileri ise m&acirc;sum olan, yaşayan bir imam ve &ouml;ndere, yani Peygamber&rsquo;in vasisine ihtiya&ccedil; duyulmaktadır. Bunu ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	a) İslam d&uuml;nyası Resul-i Ekrem&rsquo;in vefatından sonra, dinin ahkamı ve &ouml;ğretileri alanında şiddetli ihtilaflara maruz kaldı. Aşağıdaki tarih&icirc; numuneler bu iddianın doğruluğunu ispatlayan en bariz &ouml;rneklerdir.</p>\n\n<p>\n	Birinci Halife d&ouml;neminde M&uuml;sl&uuml;manlar arasında cenaze namazında ka&ccedil; tekbir s&ouml;yleneceği hususunda ihtilaflar vardı. Bir grup d&ouml;rt tekbir, bir grup ise beş tekbir getiriyorlardı. Bunlardan her biri Peygamber&rsquo;e uyduklarını s&ouml;yl&uuml;yorlardı. Nihayet ikinci halife &Ouml;mer b. Hattab, bu ihtilaflar bir kenara itilerek asgari sayı olan d&ouml;rt tekbir kabul edilsin dedi. Bunun i&ccedil;in hilafete bağlı &ccedil;evrelerce cenaze namazı d&ouml;rt tekbirle kılınmaktadır.</p>\n\n<p>\n	Dikkat ederseniz, daha birka&ccedil; g&uuml;n &ouml;nce kendi aziz rehberini yitiren M&uuml;sl&uuml;man topluluğu, cenaze namazı gibi en basit bir meselede g&ouml;r&uuml;ş ayrılığına d&uuml;ş&uuml;p birka&ccedil; gruba ayrılıyor, sonu&ccedil; olarak da Ehl-i Beyt mektebine g&ouml;re, <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Resulullah&rsquo;tan gelmeyen bir şeyi kabul ediyor. Bu t&uuml;r ihtilaf ve g&ouml;r&uuml;ş ayrılıklarına; Allah&rsquo;ın sıfatları, Allah&rsquo;ın adaleti, ahiret, peygamberlik, kaza ve kader gibi konular, &ouml;rnek olarak verilebilecek şeylerdendir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu olumsuzluklar, sorunlar, g&ouml;r&uuml;ş ayrılıkları, &ccedil;ekişmeler ve tartışmalar, Allah Resul&uuml;n&uuml;n vasisi olan, m&acirc;sum ve vahye aşina bir &ouml;ndere (Ehl-i Beyt İmamlarına) uyulmamasından kaynaklanmıştır.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam dini, vahyin hakikatini hi&ccedil;bir ipham ve belirsizliğe yer bırakmadan halka a&ccedil;ıklayacak ve zihinlerdeki soruları cevaplandıracak bir m&uuml;fessir ve a&ccedil;ıklayıcıya ihtiya&ccedil; duymaktadır. B&ouml;yle bir insan, ilah&icirc; vahiy hakkında sağlıklı ve m&uuml;kemmel bir bilgiye sahip olmalı, gaybın sırlarını ebedi ilah&icirc; kaynaktan alıp, Allah Resul&uuml; gibi beyan etmelidir. B&ouml;yle bir şahsın Hidayet İmamlarından başka birisi olmadığı ve onların dışında hi&ccedil;bir kimsenin bu makama layık olmadığı a&ccedil;ık olan bir ger&ccedil;ektir. Bu g&uuml;n ise Resulullah&rsquo;ın en son vasisi İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu makamı &uuml;stlenmiştir. O, vahyin tebliğinde hata etmeyen tek kişidir, dinin ahkamını uygulamakta zerre kadar kaymayan yine odur. Bir başka ifadeyle; ilim, amel, tebliğ ve uygulamada m&acirc;sum olan odur.</p>\n\n<p>\n	b) Dinlerin sonuncusu olan İslam&rsquo;ın, t&uuml;m d&ouml;nemlerde toplumunun sorunlarına cevap vermesi ve t&uuml;m olaylar ve gelişmelerde aktif rol oynaması gerekir.</p>\n\n<p>\n	Bunun i&ccedil;in dini beyan eden, belirsizlikleri bertaraf eden, ilah&icirc; hakikatleri a&ccedil;ıklayan kişinin, Allah Resul&uuml; gibi olması, onun nuruyla parlaması ve m&acirc;sumluk makamın haiz olması gerekmektedir. Zamanımızda ise On iki İmamın sonuncusu ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka, bu işi yapabilecek birisi yoktur.</p>\n\n<p>\n	Sonu&ccedil; olarak, İslam&rsquo;ın temeli ve Resulullah&rsquo;ın risaleti nasıl y&uuml;ce Allah&rsquo;ın inayetinin bir sonucu ise, t&uuml;m asırlar ve zamanlarda İslam&rsquo;ın, zamanın şartlarına g&ouml;re a&ccedil;ıklanması ve bu iş i&ccedil;in Resulullah&rsquo;ın mukaddes varislerden bir Hidayet İmamının varlığı da, y&uuml;ce Allah&rsquo;ın kullarına olan inayeti ve tevecc&uuml;h&uuml;n&uuml;n en bariz sonu&ccedil;larından biridir. &Ccedil;&uuml;nk&uuml;, ancak b&ouml;yle bir şahıs cihanş&uuml;mul bir İslam&icirc; h&uuml;k&uuml;met k&uuml;rs&uuml;s&uuml;ne dayanıp, ilahi vahyi a&ccedil;ıklayarak, adalet ve eşitliği d&uuml;nyaya iade edebilir.</p>\n\n<h2>\n	&Uuml;&ccedil;&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Eğer Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu g&uuml;n hazır bulunsaydı, İslam ve ahk&acirc;mını beşeriyete tebliğ edip beyan etmiş olsaydı, o zaman s&ouml;yledikleriniz kabul edilebilirdi. Fakat siz, İmam&rsquo;ın gaib olduğunu s&ouml;yl&uuml;yorsunuz. O İmam gaibtir; biz de bu d&ouml;nemde yaşıyoruz ve onun huzuruna varıp g&ouml;r&uuml;şmekten mahrumuz. Bu da g&ouml;steriyor ki, İslam ahkamının uygulanması m&acirc;sum olmayanların elinde bulunmaktadır. Bu durum sizin daha &ouml;nceki a&ccedil;ıklamalarınızla &ccedil;elişmiyor mu?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	G&uuml;neşin ışığının ulaşmasını engelleyen, bizim g&uuml;nahlarımızdır. Bizim durumumuz g&uuml;neşin &ouml;n&uuml;n&uuml; kapatan ve yery&uuml;z&uuml;n&uuml;n, direkt olarak g&uuml;neş ışığının bereketlerinden yararlanmasını engelleyen bulutlara benzer. Şu meşhur s&ouml;zde de beyan edildiği gibi; &ldquo;Dilenci tembel ise, ev sahibinin su&ccedil;u ne?&rdquo;</p>\n\n<p>\n	Evet; o y&uuml;ce zatı g&ouml;r&uuml;p, nurlu y&uuml;z&uuml;n&uuml; temaşa etmek liyakat gerektirir ve manev&icirc; hazırlık ister. Eğer herhangi birisi, dinin tavsiyelerine ve buyruklarına uymak, emirleriyle amel etmek ve sakındırdığı şeylerden ka&ccedil;ınmak suretiyle gerekli olan liyakati kedisinde oluşturursa, kuşkusuz o Hidayet İmamıyla buluşup, g&ouml;r&uuml;şecektir. Zaten Ehl-i Beyt&rsquo;in adet ve geleneği, ihsan, kerem ve fazilette bulunmaktan başka bir şey değildir.</p>\n\n<p>\n	Akl-ı selim sahibi olan herkes, nasıl verimli bir bah&ccedil;e ile &ccedil;orak bir toprağa yağan yağmurun letafet ve tabiatının aynı olduğunu, ama bu yağmur sonucu bah&ccedil;ede &ccedil;eşitli tat ve renkte meyveler ve g&uuml;ller yetiştiğini, &ccedil;orak toprakta ise işe yaramaz bitkilerin bittiğini kabul ediyorsa, bu konuda da Allah&rsquo;ın kendi hikmeti baliğası ve mutlak velayeti gereği, gerekli olan inayeti g&ouml;sterip, İmam-ı Zaman&rsquo;ı (Hz. Mehdi&rsquo;yi) yarattığını ve kendisine y&uuml;ce ilah&icirc; bilgiler verdiğini kolaylıkla kabul eder. Fakat maalesef insanlar maddi d&uuml;nyada, i&ccedil;inde boğuldukları şehvet, gazap ve &ccedil;eşitli ferd&icirc; ve toplumsal g&uuml;nahlardan dolayı bu liyakati kaybetmişlerdir. Ancak ne zaman bu engelleri kaldırıp zuhuruna ortam hazırlarsak, o İmam gayb perdesinden &ccedil;ıkıp, insanların hidayetini ve mukadderatını eline alacaktır.</p>\n\n<p>\n	İmam-ı Zaman, her ne kadar halkın geneli tarafından g&ouml;r&uuml;lm&uuml;yorsa da bulutun arkasındaki g&uuml;neş misali, insanlar onun v&uuml;cudundan yararlanmaktalar. Ayrıca, onun vazifelerinin bir kısmını da, eksik ve noksan da olsa, ilim ve takva a&ccedil;ısından y&uuml;ksek mertebede bulunan, ger&ccedil;ek İslam&icirc; bir idrak ve anlayışa sahip olan ve m&uuml;mk&uuml;n olduğu kadar siyasi ve sosyal şartları idrak edip anlayan dirayetli alimler yerine getirmektedir.</p>\n\n<h2>\n	D&ouml;rd&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Siz, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gıyabında İslam ulemasının, İslam ahk&acirc;mını a&ccedil;ıklayıp uygulamaya koyabileceklerini s&ouml;yl&uuml;yorsunuz. Durum b&ouml;yle iken m&acirc;sum imamın varlığına ne gerek var? Bu durumda, artık İmam&rsquo;ın gaybeti muammasını konuşmak ve &ccedil;&ouml;zmek zorunda da kalmayız?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın teşrideki (kanun koymadaki) kasıt ve gayesi, İslam ulemasının &ouml;nderliğiyle sağlanmıyor. &Ccedil;&uuml;nk&uuml;, onlar m&acirc;sum değillerdir ve onların İslam&rsquo;ı anlamada s&uuml;rekli doğruyu bulacakları da beklenemez. Fıkıh tarihinde, m&uuml;&ccedil;tehitlerin hata ettiklerine defalarca rastlanmaktadır. Fetva farklılıkları olarak tabir edilebilen bu hata ve yanlışların, İslam&icirc; meselelerin ger&ccedil;eğinin idrak edilememesinden kaynaklandığı ortadadır.</p>\n\n<p>\n	İkincisi, t&uuml;m M&uuml;sl&uuml;manların kabul edecekleri İslam&icirc; rehberin, kamil bir insan olması gerekir.</p>\n\n<p>\n	İslam&icirc; birlik, ancak t&uuml;m milletlerin aynı programa uyup, bir rehber ve lidere tabi oldukları takdirde cihanş&uuml;mul olarak ger&ccedil;ekleşebilir. Fakat bu g&uuml;n hatta d&uuml;nya M&uuml;sl&uuml;manları arasında bile bu birliktelik yoktur ve İslam muhtelif şekillerde halk kitlelerine sunulmaktadır. Cafer&icirc;, Hanef&icirc;, Şafi&icirc;, Malik&icirc;, Hanbel&icirc;, Zeyd&icirc; ve diğer İslam alimleri farklı metotlar ve kalıplara sahiptirler. Bazen de bir &ccedil;ok meselelerde birbirlerine karşı cepheleşebiliyorlar. &Ouml;te yandan gurur, kibir, cehalet ve gericilik, İslam toplumunun rehberliğini yapacak olan adil bir m&uuml;&ccedil;tehidin kabul g&ouml;rmesini engelleyen başlıca fakt&ouml;rlerdendir.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam bir hayat nizamı olarak, ancak sonsuz maneviyata sahip ve gayb &acirc;leminden ilham alan k&acirc;mil bir insan tarafından insanlık &acirc;lemine sunulduğu takdirde, t&uuml;m d&uuml;nyaya yayılır, d&uuml;nyanın d&ouml;rt bir yanında insanların hayatının t&uuml;m boyutlarına hakim olup, pratiğe ge&ccedil;er. Elbette bunun ger&ccedil;ekleşmesi i&ccedil;in insanların &ccedil;eşitli nizamları deneyip hatalarını anlaması ve hakka boyun eğmekten başka b&uuml;t&uuml;n yolların &ccedil;ıkmaz olduğunu anlamaları gibi, bir&ccedil;ok &ouml;n şartların oluşması da gereklidir. İşte o zaman peygamberlerin vaad ettiği cihanş&uuml;mul adalet ve tek din&icirc; rehberlik şekillenmiş olacaktır. Bu d&uuml;zenin rehberliğini yapacak olan mukaddes zatın &ouml;zelliklerini, Peygamber efendimizin m&uuml;tevatir hadisleri ve m&acirc;sum İmamlardan gelen muvassak rivayetlerde g&ouml;r&uuml;yoruz. İşte bu cihanş&uuml;mul rehber, İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -&nbsp; Korsi Moris, Yaratılışın Sırrı.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> -&nbsp; Yaratılışın Sırrı, s. 140-142.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - En&rsquo;am/59.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Ehl-i Beyt İmamlarının a&ccedil;ıkladığına g&ouml;re, cenaze namazının tekbirleri beş tekbirdir. D&ouml;rt tekbir olarak kılmak bid&rsquo;attır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İlahi İnayet Ve Zamanın İmamı','','inherit','closed','closed','','2566-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2566,'http://islamex.com/?p=2603',0,'revision','',0);
INSERT INTO `maqa2posts` VALUES (2604,1,'2020-05-08 13:07:36','2020-05-08 10:07:36','<h5 style=\"text-align: right;\">\n	Seccat KARAKUŞ/Erenler 4-5</h5>\n\n<p style=\"margin-left:21.3pt;\">\n	On birinci İmamın şehadetinden sonra, Hicri 260 yılından 329 yılına kadar yani 69 yıllık s&uuml;re, İmam Mehdi (a.s)&rsquo;ın &ldquo;Gaybet-i Suğra&rdquo; &ndash;k&uuml;&ccedil;&uuml;k gizlilik- d&ouml;nemidir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> O tarihten itibaren <strong>Hz. Mehdi</strong> (a.s)&rsquo;ın zuhur edeceği zamana kadar ge&ccedil;en s&uuml;re&ccedil; &ldquo;Gaybet-i K&uuml;bra&rdquo; -b&uuml;y&uuml;k gizlilik- d&ouml;nemidir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&rsquo;da halkın <strong>İmam Mehdi</strong> (a.s) ile irtibatı tamamen kesilmemekle beraber sınırlıydı. Ehl-i Beyt dostları, Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olan &ldquo;&ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a iletip cevap alabiliyorlardı. Bu d&ouml;nem, halk ile İmam arasındaki irtibatın tamamen kesildiği ve halkın, İmam&rsquo;ın genel vekilleri olan Ehl-i Beyt mektebine bağlı m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revlendirildiği &ldquo;Gaybet-i K&uuml;bra&rdquo; d&ouml;nemine bir hazırlık olarak tanımlanabilir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Eğer Gaybet-i K&uuml;bra ansızın ve birden ger&ccedil;ekleşseydi, d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlık kazandı ve daha sonra Gaybet-i K&uuml;bra başladı. Yine Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve bu s&uuml;re&ccedil; zarfında Ehl-i Beyt dostlarından bazılarının <strong>İmam Mehdi</strong> (a.s)&rsquo;ın huzuruna varmaları, onun doğum ve hayatı meselesini de daha fazla sabitleştirdi. Eğer Gaybet-i K&uuml;bra bunlardan &ouml;nce olmuş olsaydı, belki de bu mesele bu kadar a&ccedil;ık olmayacak ve bazıları ş&uuml;pheye d&uuml;şecekti. Allah Teala kendi hikmetiyle, (Peygamber (s.a.a) ve İmamlar (a.s)&rsquo;ın da bildirdikleri gibi) Ehl-i Beyt izleyicilerinin İmamlara olan inan&ccedil;larının sarsılmaması, <strong>Hz. Mehdi </strong>(a.s)&rsquo;ı ve ilahi kurtuluşu beklemeleri, gaybet zamanında Allah&rsquo;ın dinine sarılıp kendilerini eğitmeleri ve <strong>İmam Mehdi </strong>(a.s)&rsquo;ın kıyamı i&ccedil;in Allah&rsquo;ın emri gelinceye kadar dini vazifelerini yerine getirmeleri i&ccedil;in, tam gaybete hazırlık gayesiyle kısa m&uuml;ddetli &ldquo;Gaybet-i Suğra&rdquo; ve ondan sonra uzun m&uuml;ddetli &ldquo;Gaybet-i K&uuml;bra&rdquo; olmak &uuml;zere, <strong>İmam Mehdi</strong> i&ccedil;in iki &ccedil;eşit gaybet takdir etti.</p>\n\n<h3>\n	D&ouml;rt Sefir</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra zamanında Ehl-i Beyt b&uuml;y&uuml;klerinden d&ouml;rt kişi <strong>İmam Mehdi</strong> (a.s)&rsquo;ın &ouml;zel naibi olmuştur. Onlar İmam&rsquo;ın huzuruna gider, halkın sorularını İmam&rsquo;a iletir, İmam&rsquo;ın da mektupların kenarına yazdığı cevapları halka iletirlerdi.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu d&ouml;rt naibin dışında İmam (a.s)&rsquo;ın &ccedil;eşitli şehirlerde de vekilleri vardı; onlar da bu d&ouml;rt naip vasıtasıyla halkın meselelerini İmam (a.s)&rsquo;a ulaştırıyorlardı. İmam (a.s) tarafından onlara mektup ve fermanlar &ccedil;ıkarılmıştı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a> Merhum Seyyid Muhsin Emin&#39;in belirttiği gibi, d&ouml;rt kişi mutlak ve umumi temsilci idiler, diğerleri ise bazı hususi işler i&ccedil;in g&ouml;revlendirilmişlerdi. Bu vekiller arasında Ebu H&uuml;seyin Muhammed bin Cafer bin Esad, Ahmed bin İshak-ı Eş&rsquo;ari, İbrahim bin Muhammed-i Hamedani ve Ahmed bin Hamza bin Yesee gibi m&uuml;minler vardır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	D&ouml;rt naip ise sırasıyla şunlardır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	1- Ebu Amr Osman bin Said-i Amri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	2- Ebu Cafer Muhammed bin Osman bin Said-i Amiri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	3- Ebu&rsquo;l-Kasım H&uuml;seyin bin Ruh Nevbahti,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	4- Ebu&rsquo;l-Hasan Ali bin Muhammed Semeri.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu Amr Osman bin Said, halkın g&uuml;venine mazhar olan &ccedil;ok değerli bir şahsiyet idi. İmam Hadi (a.s) ile İmam Hasan Askeri (a.s)&rsquo;ın vekilliğini yapmıştır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> O, <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emri ile İmam Hasan Askeri (a.s)&rsquo;ın kefenleme ve defnetme işlemini de &uuml;zerine almıştır.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> Ona, Askeriyeye ait mahallede ikamet ettiğinden dolayı &ldquo;Askeri&rdquo; lakabı verilmişti. O, saray memurlarının, İmam (a.s)&#39;a yaptığı hizmeti farketmemeleri i&ccedil;in yağ satıcılığı yapar, <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> Ehl-i Beyt dostlarının İmam Hasan Askeri ve İmam Ali Hadi (a.s)&rsquo;a g&ouml;nderdikleri humus ve zekatı yağ kaplarına koyarak İmam&#39;a ulaştırırdı.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Ahmed bin İshak-i Kummi der ki: &ldquo;İmam Ali H&acirc;di&#39;nin (a.s) huzuruna m&uuml;şerref olup, arz ettim ki: &ldquo;Ben her zaman burada (Samirra&rsquo;da) olamıyorum, sadece burada bulunduğum zamanlar sizi ziyaret etme şerefine nail olabiliyorum, b&ouml;yle zamanlarda bir sorunla karşılaşırsam kime başvurayım?&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmam buyurdu ki: <em>&ldquo;Bu Ebu Amr (Osman bin Said-i Amri), g&uuml;venilir ve emin bir kişidir, size benim tarafımdan ne derse bendendir. Benim tarafımdan size ne ulaştırırsa benden ulaştırmıştır.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ahmed bin İshak der ki: &ldquo;İmam Ali H&acirc;di (a.s)&#39;ın vefatından sonra, İmam Askeri (a.s)&#39;ın yanına gittim ve aynı s&ouml;z&uuml;m&uuml; ona da tekrarladım, o hazret de değerli babaları gibi: &lsquo;<em>Ebu Amr, emin ve ge&ccedil;miş İmamlar&rsquo;ın g&uuml;venini kazanmış, benim hayatımda ve hayatımdan sonra inandığım kişidir. Size bir şey s&ouml;ylerse benden s&ouml;ylemiş ve bir şey size ulaştırırsa benden ulaştırmıştır</em>&rsquo; dedi.&rdquo; &nbsp;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli şahıs, İmam Hasan Askeri (a.s)&rsquo;dan sonra <strong>İmam Mehdi</strong> (a.s)&rsquo;ın fermanı &uuml;zerine naipliğini &uuml;stlendi. Ehl-i Beyt dostları sorunlarını ona iletiyor, İmam&#39;ın cevabı da onun vasıtasıyla onlara ulaşıyordu. <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden rahmetli Muhakkik Damad <em>&ldquo;Sırat-ı M&uuml;stakim&rdquo;</em> adlı kitabında ş&ouml;yle yazmıştır: &ldquo;Şeyh Osman bin Said-i Amri, İbn-i Ebi Ganim-i Gazvini&rsquo;nin &lsquo;İmam Ali H&acirc;di (a.s) vefat ettiği zaman evladı yoktu!&rsquo; dediğini, bunun &uuml;zerine Ehl-i Beyt dostlarının onunla kavga edip İmam&#39;a bir mektup yazdıklarını ve bunun &uuml;zerine İmam&rsquo;ın onu yalanlayan bir mektup yazdığını ve cevabının, Ehl-i Beyt dostlarına bir delil, mucize olması i&ccedil;in de bu mektubu m&uuml;rekkepsiz, yani kuru kalemle beyaz bir kağıdın &uuml;zerine yazdığını nakleder. İmam (a.s) tarafından verilen cevabın metni ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Allah sizi ve bizi fitne ve sapıklıktan korusun. Sizlerden bir grubun din ve emir sahiplerinin doğumunda şek ve ş&uuml;phe ettiği bize ulaştı. Bu haber bizi &uuml;zg&uuml;n ve m&uuml;teessir etti, elbette bu &uuml;zg&uuml;nl&uuml;k asıl sizin i&ccedil;indir; bizim i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah ve hak bizimledir. Birinin bizlerden uzaklaşması korkmamıza sebep olmaz, bizi Allah yarattı, diğer yaratıkları da bizim h&uuml;rmetimize ihya etti. Niye ş&uuml;pheye kapılmışsınız? İmamlarınızdan (a.s) size ulaşan şeyin ger&ccedil;ekleşeceğini bilmiyor musunuz (ge&ccedil;miş imamlar <strong>Kaim</strong> (a.s)&rsquo;ın gaybet edeceğini bildirdiler)? Acaba Allah Teala&#39;nın, Adem&#39;in zamanından ge&ccedil;miş İmam&#39;ın zamanına kadar halkın sığınması i&ccedil;in sığınaklar ve aracılıklarıyla halkın hidayet bulacağı alametler bıraktığını ve bir bayrak gizlendiğinde diğer bir bayrağın a&ccedil;ığa &ccedil;ıktığını, bir yıldız battığında başka bir yıldızın doğduğunu g&ouml;rmediniz mi? Allah&rsquo;ın ge&ccedil;miş İmam (on birinci İmam)&rsquo;ın ruhunu aldıktan sonra kendi dinini batıl mı ettiğini sanıyorsunuz? Yaratıklarını kendine hidayet edecek sebep ve vesilelerden yoksun bıraktığını mı zannediyorsunuz? Asla b&ouml;yle değildir! Hoşlanmadıkları halde kıyamet kopuncaya ve Allah&#39;ın emri zahir oluncaya kadar da b&ouml;yle olmayacaktır. &Ouml;yleyse Allah&#39;tan korkun, bize teslim olun ve işleri bize bırakın, ben size nasihat ettim, Allah bana ve size şahittir. </em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Osman bin Said, &ouml;l&uuml;m&uuml;nden &ouml;nce <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emriyle oğlu Ebu Cafer Muhammed bin Osman&rsquo;ı <strong>İmam Mehdi</strong> (a.s)&rsquo;ın vekil ve naibi olarak tanıttı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman da babası gibi Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olup takva, adalet ve y&uuml;celik bakımından Ehl-i Beyt dostlarının g&uuml;ven ve saygısını kazanmıştı. İmam Hasan Askeri (a.s) da onun ve babasının g&uuml;venilir ve itimat edilir olduğunu daha &ouml;nceden belirtmişti. Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyeti rahmetli Şeyh Tusi ş&ouml;yle yazar: &ldquo;B&uuml;t&uuml;n Ehl-i Beyt dostları onun adaleti, takvası, emanete sadık olduğu hususunda ittifak etmişlerdir.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Birinci naip Osman bin Said&rsquo;in vefatından sonra onun &ouml;l&uuml;m&uuml; ve oğlunun naipliği hakkında <strong>İmam Mehdi</strong> (a.s) tarafından ş&ouml;yle bir tevki<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a> gelmiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Doğrusu biz Allah&rsquo;tanız ve yine ona d&ouml;nenleriz. O&rsquo;nun emrine teslim ve O&rsquo;nun takdirine rıza g&ouml;stermişiz. Baban kutlu yaşadı ve tertemiz &ouml;ld&uuml;. Allah ona rahmet etsin, onu imamları ve efendilerine kavuştursun. &Uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;a, İmamlar&rsquo;a yakınlık kastıyla onların işlerinde &ccedil;alışmaktan geri kalmadı. Allah onu nurlu kılsın; hatalarını bağışlasın.&rdquo;</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Tevki&rsquo;nin diğer bir kısmında ise ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Allah senin sevabını artırsın, bu musibetten dolayı sana g&uuml;zel sabır versin. Siz yaslı olduğunuz gibi biz de yaslıyız. O ayrılığıyla, seni de, bizi de yalnız bıraktı. Allah, g&ouml;&ccedil;t&uuml;ğ&uuml; yerde onu sevindirsin. Kutluluğunun en y&uuml;ce delili şu ki, Allah ona, kendisinden sonra yerine ge&ccedil;mesi, onun işini y&uuml;klenmesi ve onu rahmetle anmasını sağlamak i&ccedil;in senin gibi bir oğul vermiş. Ben, Allah&rsquo;a hamd olsun derim, &ccedil;&uuml;nk&uuml; onun yerine ge&ccedil;menle canlar huzur i&ccedil;inde; &uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;ın seni onun yerine ge&ccedil;irmesiyle, g&ouml;n&uuml;ller rahatlamış oldu. Allah yardımcın olsun, sana g&uuml;&ccedil;, kuvvet versin, yardım etsin, başarı versin; dostun, koruyucun, g&ouml;r&uuml;p g&ouml;zetenin olsun.&rdquo; </em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan Abdullah bin Cafer-i Humeyri der ki: &ldquo;Hen&uuml;z Osman bin Said d&uuml;nyadan g&ouml;&ccedil;meden <strong>İmam Mehdi </strong>(a.s), bize kendi el yazısıyla g&ouml;nderdiği bir mektupta Ebu Caferi (Muhammed bin Osman bin Said-i Amiri), babasının yerine atadığını bize bildirmişti.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine <strong>İmam Mehdi</strong> (a.s)&rsquo;ın İshak bin Yakub-ı Kuleyni&rsquo;ye cevap olarak yazdıkları başka bir tevkide şunlar yer almıştır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;...ama Muhammed bin Osman-ı Amiri, Allah ondan ve babasından razı olsun, doğrusu ben ona inanıyorum. Onun benim tarafımdan yazdığı şey benim yazdığım şeydir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Abdullah bin Cafer-i Humeyri der ki: &ldquo;Muhammed bin Osman&#39;dan <strong>Hz. Mehdi</strong>&#39;yi g&ouml;rd&uuml;n m&uuml; diye sordum buyurdu ki:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Evet, Onunla son olarak Ka&#39;be&#39;nin kenarında g&ouml;r&uuml;şt&uuml;ğ&uuml;m&uuml;zde ş&ouml;yle buyurdu: <em>&ldquo;Allah&#39;ım! Bana vadesini verdiğin şeyi ger&ccedil;ekleştir.&rdquo;</em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a> Yine M&uuml;stacar&rsquo;de<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a> onun: <em>&ldquo;Allah&#39;ım d&uuml;şmanlarımdan intikam al&rdquo; </em>dediğini g&ouml;rd&uuml;m.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine Muhammed bin Osman diyor ki: &ldquo;<strong>Hz. Mehdi</strong> (a.s) her yıl hac t&ouml;reninde hazır bulunur, milleti g&ouml;r&uuml;r ve tanır, halk da onu g&ouml;r&uuml;r, fakat tanımaz.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman kendisi i&ccedil;in bir mezar hazırlamış ve &uuml;zerini sace (bir &ccedil;eşit elbise ve bez) ile &ouml;rtm&uuml;şt&uuml; ve onun &uuml;zerine de Kur&rsquo;an&rsquo;dan ayetler ve Masum İmamların isimlerini yazmıştı, her g&uuml;n onun i&ccedil;ine giriyor ve bir c&uuml;z Kur&rsquo;an okuduktan sonra dışarı &ccedil;ıkardı.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli zat, &ouml;lmeden &ouml;nce &ouml;leceği g&uuml;n&uuml; haber vermiş ve haber verdiği g&uuml;nde de vefat etmiştir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a> Bu zat,<strong> İmam Mehdi</strong> (a.s)&rsquo;ın emriyle vefat etmeden &ouml;nce ziyaretine gelen Ehl-i Beyt b&uuml;y&uuml;klerinden bir gruba; Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti&rsquo;yi kendinden sonraki naip ve İmam ile irtibatı olan şahıs olarak tanıtarak: &ldquo;O, benim yerime ge&ccedil;ecektir, işlerinizde ona m&uuml;racaat ediniz&rdquo; buyurmuştur.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a> Ebu Cafer Muhammed bin Osman-ı Amiri Hicri 305 yılında vefat etmiştir.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<h3>\n	H&uuml;seyn bin Ruh-i Nevbahti</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti, dost ve d&uuml;şman yanında &ouml;zel bir azamet ve değere sahipti. Akıl, takva, fazilet ve ileri g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;yle tanınır, &ccedil;eşitli fırkaların geneli onu sever ve sayardı. İkinci sefir Muhammed bin Osman-ı Amri&rsquo;nin zamanında bazı işlerin mesuliyetini taşıyordu. Muhammed bin Osman&rsquo;ın yakın dostları arasında Cafer bin Ahmed bin Mutil-i Kummi herkesten daha fazla onunla samimi ve irtibatta idi. Hatta Muhammed bin Osman&rsquo;ın hayatının son zamanlarında yemeği Cafer bin Ahmed&rsquo;in ve babasının evinde hazırlanıyordu. Ashab arasında Cafer bin Ahmed bin Mutil&rsquo;in ikinci sefirin yerine ge&ccedil;me ihtimali daha y&uuml;ksekti. Hatta Muhammed bin Osman ihtizar halindeyken Cafer bin Ahmed onun baş tarafında ve H&uuml;seyn bin Ruh ayak tarafında oturmuşlardı.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a> Bu arada Muhammed bin Osman, Cafer bin Ahmed&rsquo;e d&ouml;nerek buyurdu ki: &ldquo;İşleri Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh&rsquo;a bırakmam emredilmiştir.&rdquo; Bunun &uuml;zerine Cafer bin Ahmed yerinden kalkarak H&uuml;seyn bin Ruh&rsquo;un elinden tutup Muhammed bin Osman&rsquo;ın baş tarafına oturtmuş, kendisi de onun ayak tarafına ge&ccedil;miştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<strong>Hz. Mehdi</strong> (a.s) tarafından, H&uuml;seyin bin Ruh hakkında gelen tevki ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Biz onu tanıyoruz, Allah Teala hayır ve rızasını ona tanıtsın ve h&uuml;km&uuml; ile ona yardımcı olsun, onun mektubundan haberdar olduk, bizce g&uuml;venilir ve inanılır bir kişidir. Kalbimizde onu sevindirecek kadar bir makam ve sevgisi var, Allah iyiliğini artırsın. Doğrusu Allah, her şeyin velisidir. Her şeye kadirdir, ortağı olmayan Allah&rsquo;a hamd olsun ve Allah&rsquo;ın selamı peygamber olarak g&ouml;ndermiş olduğu Muhammed&rsquo;e ve Ehl-i Beyt&rsquo;ine olsun.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu tevki hicri kameri 305 yılında, Şevval ayının 6&#39;sında, pazar g&uuml;n&uuml; g&ouml;nderilmiştir.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a> Bir &ccedil;ok kitap yazmış olan Bağdat&#39;ın b&uuml;y&uuml;k kelam alimlerinden ve Nevbahti soyunun b&uuml;y&uuml;ğ&uuml; olan Ebu Sehl-i Nevbahti&#39;den &ldquo;Ni&ccedil;in şeyh Ebul Kasım Huseyn bin Ruh sefirlik mevkisine erişti de, siz bu makama erişmediniz?&rdquo; diye sorduklarında ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Onlar (İmamlar<em>-</em>a.s-), herkesten daha iyi bilirler ve se&ccedil;tikleri kimse daha liyakatli ve daha m&uuml;nasiptir. Ben davranış ve tartışması sert olan biriyim. Eğer ben <strong>Hz.</strong> <strong>Mehdi </strong>(a.s)&#39;ın sefiri olsaydım ve şimdi Ebul Kasım Huseyin bin Ruh&#39;un (sefirlik sebebiyle) bildiği gibi <strong>Hz. Mehdi</strong> (a.s)<em>&#39;</em>ın yerini bilseydim ve (İmam&#39;ın hakkında muhaliflerle tartışmaya girseydim ) zor durumda kalsaydım (kendimi kontrol edemeyip) İmam&#39;ın yerini bildirmem m&uuml;mk&uuml;nd&uuml;. Ama Ebul Kasım (sır saklama ve ka&ccedil;ınmada &ouml;yle bir kişidir ki) eğer İmam onun g&ouml;mleği altında gizlense ve onu kesici aletlerle lime lime etseler, yine de ondan ayılmaz (ve onu d&uuml;şmana g&ouml;stermez).<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu&rsquo;l Kasım H&uuml;seyin bin Ruh, yaklaşık 21 yıl İmam&rsquo;ın naipliğini yapmış, &ouml;lmeden &ouml;nce İmam&rsquo;ın emriyle naipliği Ebu-l Hasan Ali bin Muhammed-i Semeri&rsquo;ye bırakmıştır. O, hicri 326 yılının Şaban ayında vefat etmiştir; mezarı Bağdat&rsquo;tadır.</p>\n\n<h3>\n	Ali bin Muhammed-i Semeri</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Muntehe&rsquo;l-Makal&rdquo; kitabının yazarı, d&ouml;rd&uuml;nc&uuml; sefir Ebu&rsquo;l Hasan Ali bin Muhammed-i Semeri hakkında ş&ouml;yle yazar: &ldquo;O, anlatılamayacak kadar b&uuml;y&uuml;k bir şahsiyete sahipti. Bu değerli zat, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın emri ile H&uuml;seyin bin Ruh&rsquo;tan sonra İmam (a.s)&rsquo;ın sefiri olarak Ehl-i Beyt dostlarının sorunlarını halletmek i&ccedil;in g&ouml;revlendirilmiştir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Rahmetli Muheddis-i Kummi ş&ouml;yle yazar: &ldquo;Ebu&rsquo;l Hasan Semeri, bir g&uuml;n yanındaki insanlara, &lsquo;Allah size Ali bin Babaveyh-i Kumi&#39;nin mateminde m&uuml;k&acirc;fat versin, o, şu anda d&uuml;nyadan g&ouml;&ccedil;t&uuml;&rsquo; buyurdu. Onlar saat, g&uuml;n ve ayı not aldılar; 17 veya 18 g&uuml;n sonra Ali bin Babaveyh-i Kumi&#39;nin o tarihte vefat etmiş olduğunu &ouml;ğrendiler.&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ali bin Muhammed Sameri Hicri 329 yılında vefat etmiştir.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a> Vefatından &ouml;nce Ehl-i Beyt dostlarından bir grup onun etrafında toplanarak: &ldquo;Senden sonra yerine ge&ccedil;ecek olan sefir kimdir&rdquo; diye sorduklarında şu cevabı vermiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Ben bu konuda bir kimseye vasiyet etmekle g&ouml;revli değilim.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a> Sonra da <strong>Hz. Mehdi</strong> (a.s) tarafından bu konuda g&ouml;nderilen h&uuml;km&uuml; Ehl-i Beyt dostlarına g&ouml;sterdi. Onlar da bu h&uuml;k&uuml;mden kopya aldılar, h&uuml;km&uuml;n metni mealen ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Ey Ali bin Muhammed-i Semeri! Allah senin musibetinde kardeşlerinin m&uuml;kafatını arttırsın, sen altı g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;eceksin, onun i&ccedil;in, işlerini derleyip toparla; &ouml;l&uuml;m&uuml;nden sonra yerine ge&ccedil;mek &uuml;zere birisi hakkında tavsiyede bulunma, doğrusu &ldquo;Gaybet-i K&uuml;bra&rdquo; başlamıştır ve Allah Teala izin vermedik&ccedil;e zuhur olmayacaktır. Zuhur, ancak O&rsquo;nun izniyle olacaktır. Bu da ancak uzun bir zaman sonra, kalplerin taş kesilmesi ve yery&uuml;z&uuml;n&uuml;n zul&uuml;mle dolmasından sonra olacaktır. &Ccedil;ok ge&ccedil;meden izleyicilerimden beni g&ouml;rd&uuml;klerini -sefir unvanıyla irtibatta olduklarını- s&ouml;yleyenler gelecektir. Ama bilin ki, S&uuml;fyani&rsquo;nin &ccedil;ıkmasından ve y&uuml;ksek &ccedil;ığlık<a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[xxxi]</strong></a> duyulmasından &ouml;nce bu iddiada bulunan herkes yalan s&ouml;ylemektedir. G&uuml;&ccedil; ve kuvvet, ancak</em> <em>Allah&rsquo;tandır</em>.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ger&ccedil;ekten de İmam&rsquo;ın buyurduğu gibi Ali bin Muhammed-i Semeri altı g&uuml;n sonra dar-ı faniden g&ouml;&ccedil;m&uuml;ş ve Helenci caddesinde, Ebu İtab Nehri&rsquo;nin kenarında toprağa verilmiştir.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[xxxiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmamın hususi sefirleri halkın en takvalı, en asaletlisi ve M&uuml;sl&uuml;manların en &ccedil;ok g&uuml;venip itimat ettikleri kimselerdi. Gaybet-i Suğra boyunca Ehl-i Beyt muhipleri soru ve m&uuml;şk&uuml;llerini onların vasıtasıyla İmam (a.s)&rsquo;a ulaştırıyor, İmam (a.s) da cevabını onların vasıtasıyla Ehl-i Beyt dostlarına g&ouml;nderiyordu. O zaman bu gibi irtibat herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;, hatta y&uuml;ce şahsiyetli kimselerden bazıları hususi sefirler vasıtasıyla İmam&#39;ın (a.s) huzuruna gidip hazretle g&ouml;r&uuml;şmeye muvaffak bile oluyorlardı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Şeyh Tusi &ldquo;<em>İhticac</em>&rdquo; kitabında ş&ouml;yle yazar:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;İmam (a.s)&rsquo;ın a&ccedil;ık emri ve &ouml;nceki sefirin sonrakini tanıtması ve tayin etmesi olmadan İmam&rsquo;ın &ouml;zel vekillerinden hi&ccedil;biri sefirlik iddiasında bulunmamış, Ehl-i Beyt dostları da, <strong>İmam Mehdi</strong> (a.s) tarafından onların s&ouml;zlerinin doğruluğu ve sefirliklerinin ger&ccedil;ekliğine delalet eden bir mucize ve alamet g&ouml;rmedik&ccedil;e, onların hi&ccedil;birinin s&ouml;z&uuml;n&uuml; kabul etmemişlerdir.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[xxxiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&#39;nın m&uuml;ddetinin son bulmasıyla Gaybet-i K&uuml;bra d&ouml;nemi başlamış,&nbsp; şimdiye kadar da devam etmektedir. Gaybet-i Suğra d&ouml;neminde halk, hususi sefirler vasıtasıyla sorunlarının cevabını <strong>Hz. Mehdi </strong>(a.s)&#39;dan alabiliyorlardı. Gaybet-i K&uuml;bra d&ouml;nemi başladığı andan itibaren artık bunun m&uuml;mk&uuml;n olamayacağı bizzat <strong>İmam Mehdi</strong>&rsquo;nin kendisi tarafından hususi sefirler aracılığıyla Ehl-i Beyt dostlarına bildirilmiştir. Ancak bu d&ouml;nemde de Ehl-i Beyt muhipleri &ouml;yle sahipsiz olarak kendi başlarına bırakılmamış ve bu d&ouml;nemde sorunlarının halli i&ccedil;in hazretin umumi sefirlerine m&uuml;racaat etmeleri gerektiği, hususi sefirlerine verilen tevkilerle beyan edilmiştir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden olan rahmetli Keş&icirc; ş&ouml;yle yazar: &ldquo;<strong>Hz. Mehdi</strong> (a.s) tarafından g&ouml;nderilen tevkide ş&ouml;yle ge&ccedil;mektedir: <em>&lsquo;Artık dostlarımızın, bizce g&uuml;venilir olan kimselerin bizden naklettikleri şeylerde ş&uuml;phede kalmaları i&ccedil;in hi&ccedil;bir &ouml;z&uuml;r ve bahaneleri yoktur. Dostlarımız sırrımızı onlara bıraktığımızı ve onlara verdiğimizi bilmekteler.</em>&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[xxxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetleri olan Şeyh Tusi, Şeyh Saduk ve Şeyh Tabersi de, İshak bin Ammar&rsquo;dan ş&ouml;yle nakletmişlerdir: &ldquo;Mevlamız <strong>Hz. Mehdi</strong> (a.s) Ehl-i Beyt mektebi izleyicilerinin gaybet zamanındaki vazifeleri hakkında ş&ouml;yle buyurmuştur: <em>&lsquo;Karşılaştığınız</em> <em>olaylarda, hadislerimizi rivayet edenlere m&uuml;racaat ediniz. &Ccedil;&uuml;nk&uuml; onlar, benim sizin &uuml;zerinize olan h&uuml;ccetlerimdir, ben de onlara Allah&rsquo;ın h&uuml;ccetiyim</em>.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Tabersi de &ldquo;<em>İhticac</em>&rdquo; adlı kitabında İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Nefsini kontrol altında tutan, dinini koruyan, heva ve hevesine muhalif olan, mevlasına (İmamlara -a.s-) itaat eden fakihlerden birini taklit etmek avam halk i&ccedil;in gereklidir</em>.&rdquo; <a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	B&ouml;ylece Gaybet-i K&uuml;bra d&ouml;neminde M&uuml;sl&uuml;manların meselelerini halletmek hususunda Ehl-i Beyt mektebine bağlı fakihler sorumlu kılınmıştır. Ger&ccedil;i Ehl-i Beyt mektebine bağlı fakihlerin, masum imama ulaşma imkanı olmayanların sorunlarını &ccedil;&ouml;zmede fetva ve h&uuml;k&uuml;m verme yetkileri, &ouml;nceki masum imamlar tarafından da beyan ve tasvip edilmiştir. Ama Ehl-i Beyt mektebine bağlı fakihlerin genel anlamdaki resmi g&ouml;revleri, Gaybet-i K&uuml;bra&rsquo;nın başladığı tarihten itibaren başlamış, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın zuhuruna kadar da devam edecektir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> - Rahmetli Seyyid Muhsin Emin <em>&ldquo;A&rsquo;yan&rsquo;uş Şia&rdquo;</em> adlı eserinde Gaybet-i Suğrayı 74 yıl olarak kabul etmiş ve onun başlangıcını İmam <strong>Mehdi</strong>&rsquo;nin doğumundan hesaplamıştır. (c.4, 3. kısım, s.15).</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> - <em>A&#39;yan&#39;uş-Şi&acirc;,</em> c.4, &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, s.21.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> - <em>Muntehe&rsquo;l-Makal, El-<strong>Mehdi</strong></em>, s.181.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia</em>, c.4, 3. b&ouml;l&uuml;m, s.16.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia,</em> c.3, 3. b&ouml;l&uuml;m s.16.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a> - <em>el-<strong>Mehdi</strong></em>, s.181; <em>Biharu&rsquo;l-Envar, </em>c.51, s.346.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a> - <em>Envaru&rsquo;l-Behiyye</em>, s.324.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.345-346; Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; kitabı, s.216 ve 219; El Kunye ve&rsquo;l-Elkab c.3. s.230.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a> -&ldquo; Tevki&quot; l&uuml;gatte bir şeyin kenarına yazma, ıstılahta ise padişah ve halifelerin emir ve fermanlarına denir. Şi&acirc; alimlerinin kitaplarında gaybet zamanında İmam-ı Zaman (a.s) tarafından Şi&acirc;lara ulaşan mektup ve fermanlara &quot;Tevkiyat&quot; denir.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349; <em>Kemalu&rsquo;d-Din</em>, c.2, s.188, 38. hadis; <em>Gaybet-i Şeyh Tusi</em>, s.219-220.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349-350; <em>Gaybet-i Şeyh Tusi</em>, s.220; <em>Keşfu&rsquo;l-Gumme</em>, c.3, s.457.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a> -Mustacar, Rukn&#39;u Yemani&rsquo;ye yakın Ka&#39;be&#39;nin kapısının karşısında, g&uuml;nahkarların af edilmesi i&ccedil;in insanların sığındıkları bir yerdir.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, Necef baskısı, c.3, s.267-268.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, c.3, s.268.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c. 51, s.354-355; <em>Gaybet-i Şeyh Tusi</em>, s.326-327.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.352.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.353-354.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.354.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351; <em>Gaybet-i Şeyh Tusi,</em> s.227.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51 s.359; <em>el-K&ucirc;nye ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.358 - 360.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a> - <em>Gaybet-i Şeyh Tusi</em>, s.242-243.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a> -<em> Biharu&rsquo;l-Envar</em>, c.51, s.360</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a> - &ldquo;S&uuml;fyani&rsquo;nin &ccedil;ıkışı&rdquo; ve &ldquo;y&uuml;ksek ses&rdquo; İmam-ı Zaman (a.s)&rsquo;ın zuhuruna yakın ger&ccedil;ekleşecek iki alamettir.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.361; <em>Gaybet-i Şeyh Tusi</em>, s.242-243; merhum Şeyh Saduk&rsquo;un <em>Kemal-ud Din</em>&rsquo;i, c.2, s.193.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a> - <em>A&rsquo;yanu&rsquo;ş-Ehl-i Beyt</em>, c.4, 3. c&uuml;z, s.21; <em>Kamusu&rsquo;r-Rical</em>, c.7, s.512.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.362.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182- 183.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a> - <em>İhticac</em>, s.283.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a> - <em>el-<strong>Mehdi</strong></em>, s.182-183.</p>\n	</div>\n</div>','Gaybet-i Suğra ve Kübra','','inherit','closed','closed','','2565-revision-v1','','','2020-05-08 13:07:36','2020-05-08 10:07:36','',2565,'http://islamex.com/?p=2604',0,'revision','',0),(2605,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p align=\"right\">\n	<strong>S. Suca KARAKUŞ</strong>/Erenler 4-5</p>\n\n<p>\n	Masum imamın varlığının hikmetini bilmeyen bazı kimseler; &ldquo;İnsanların ulaşamadığı gaip imamın ne faydası var?&rdquo; diye sorarlar. Oysa masum &ouml;nderin varlığının hikmetini, sadece aşik&acirc;r olup insanlara yol g&ouml;stermek ve toplumsal sorunları &ccedil;&ouml;zmek gibi işlerle sınırlamak, ger&ccedil;ekte masum &ouml;nderin makamını idrak etmemekten kaynaklanmaktadır. Ger&ccedil;ek şudur ki, her ne kadar insanlar, masum &ouml;nderin aşik&acirc;r olmaması y&uuml;z&uuml;nden gaybet d&ouml;neminde bir&ccedil;ok feyizden mahrum kalıyorlarsa da, bir&ccedil;ok y&ouml;nden de masum &ouml;nderin varlığından faydalanmaktadırlar. Allah Te&acirc;l&acirc;&rsquo;nın yery&uuml;z&uuml;ndeki halifesi olan masum imam gibi k&acirc;mil h&uuml;ccetlerin varlığının hikmeti Hz.Resulullah ve Ehl-i Beyt İmamları&rsquo;ndan gelen hadislerde ele alınmış ve varlıklarının bazı hikmetlerine işaretle yery&uuml;z&uuml;n&uuml;n il&acirc;h&icirc; h&uuml;ccetten yoksun kalmasının imk&acirc;nsız olduğu vurgulanmıştır. Bu hikmetlerden bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a) İnsan-ı k&acirc;mil olan masum &ouml;nder (a.s), madde &acirc;lemi ile rubub&icirc; &acirc;lem arasında bir rabıtadır.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) Allah&rsquo;ın son h&uuml;cceti olan Hz. <strong>Mehdi</strong>&rsquo;nin gaybet edeceğinden s&ouml;z edince, kendisine y&ouml;neltilen: &ldquo;Gaybet d&ouml;neminde Hz.<strong>Mehdi</strong>&rsquo;nin varlığının ne gibi bir faydası olacaktır?&rdquo; şeklindeki bir soruya:</p>\n\n<p>\n	<em>&ldquo;Beni peygamber olarak g&ouml;nderen Allah&rsquo;a andolsun ki, insanlar gaybet d&ouml;neminde, bulutların arkasında kalan g&uuml;neşten faydalandıkları gibi ondan faydalanırlar&rdquo;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> cevabını vermiştir.</p>\n\n<p>\n	Yine &ldquo;Yenabiu&rsquo;l-Mevedde&rdquo; adlı kitapta S&uuml;leyman A&rsquo;meş bin Mehran yoluyla İmam Sadık (a.s)&rsquo;dan nakledilir ki, İmam Zeynelabidin (a.s) ş&ouml;yle buyurdu: &ldquo;<em>Biz, M&uuml;sl&uuml;manların imamı, d&uuml;nya ehlinin h&uuml;ccetiyiz. Yıldızların g&ouml;k ehline g&uuml;vence ve kurtuluş vesilesi olduğu gibi, bizler de yer ehlinin g&uuml;vence kaynağı ve kurtuluş vesilesiyiz. Bizim h&uuml;rmetimize, Allah istemedik&ccedil;e g&ouml;kten bir şey yere d&uuml;şmez. Bizim vasıtamızla Hakk&rsquo;ın rahmet yağmuru yağmakta ve yery&uuml;z&uuml; bereketlerini &ccedil;ıkarmaktadır; eğer biz yery&uuml;z&uuml;nde olmasaydık,&nbsp; yery&uuml;z&uuml; &uuml;zerindekileri yutardı. Allah Te&acirc;l&acirc;, Adem (a.s)&rsquo;ı yarattığı g&uuml;nden beri yery&uuml;z&uuml; hi&ccedil;bir zaman h&uuml;ccetsiz kalmamıştır. Ama bu h&uuml;ccet bazen zahirdir ve tanınır, bazen de gaip ve gizlidir. Kıyamete kadar da yery&uuml;z&uuml; h&uuml;ccetsiz kalmayacaktır. Eğer imam olmazsa Allah&rsquo;a (hakkıyla) ibadet edilmez.&rdquo; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong><em><strong>[2]</strong></em></strong></a></p>\n\n<p>\n	b) Yaratılışın gayesi olan, tam bir marifetle her şeyin tek yaratıcısı olan y&uuml;ce Allah&rsquo;a ibadet etmek, ancak masum &ouml;nderin varlığıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Bakınız; melekler insan t&uuml;r&uuml;n&uuml;n fesatlarıyla iyiliklerini mukayese ederek: <strong>&ldquo;Biz seni &ouml;v&uuml;p-y&uuml;celtir ve (s&uuml;rekli) takdis edip dururken, orada bozgunculuk &ccedil;ıkaracak ve kan akıtacak birini mi var edeceksin?&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> şeklindeki s&ouml;zleriyle onun yaratılışına itiraz edip insanın yaratılışını istemediklerini izhar edince, Allah Te&acirc;l&acirc;, insan t&uuml;r&uuml;n&uuml;n babası olan Hz. Adem&rsquo;in, Allah&rsquo;ı k&acirc;mil olarak tanımasına, O&rsquo;na kulluk ve ibadet etmesine vesile olacak m&uuml;lk ve melekut &acirc;lemi hakkındaki k&acirc;mil ilmini meleklere g&ouml;sterip onların bundan aciz kaldıklarını kanıtlayarak, insan t&uuml;r&uuml;n&uuml;n nelere layık olduğunu ve ne kadar y&uuml;ce bir makama ulaşabileceğini belgelemiş ve onların insan hakkındaki bilgilerinin yetersiz olduğunu g&ouml;zleri &ouml;n&uuml;ne sererek yanıldıklarını kanıtlamıştır.</p>\n\n<p>\n	B&ouml;ylece Hz. Adem (a.s), &acirc;lemlerin Rabbinin emriyle &uuml;st&uuml;n bilgisini meleklere kanıtlayınca, melekler, insan t&uuml;r&uuml;nden olan il&acirc;h&icirc; h&uuml;ccetlerin varlığının hakikatini ve onların Allah yanındaki y&uuml;ce makamını g&ouml;rd&uuml;ler ve beşer t&uuml;r&uuml;nden olan insan-ı k&acirc;milin Allah&rsquo;ı hamd ve tesbih etmesiyle, kendilerinin tesbih ve kutsamalarının mukayese edilemeyeceğinin, yaratılışından endişe duydukları beşer t&uuml;r&uuml;nden b&ouml;yle se&ccedil;kin kişilerin de varolacağının, dolayısıyla da beşerin yaratılışının yerli yerinde, layık ve tercih edilir bir yaratılış olduğunun bilincine vardılar.</p>\n\n<p>\n	Demek ki, aslında yaratılışın gaye ve felsefesini a&ccedil;ık&ccedil;a ortaya koyan şey, b&uuml;t&uuml;n meleklerin baş eğdiği bu se&ccedil;kin kişilerin varlığıdır. &Ccedil;&uuml;nk&uuml; se&ccedil;kin kişilerin ibadetleri eşsizdir ve hi&ccedil;bir ibadet onların ibadetlerinin yerini dolduramaz. O halde il&acirc;h&icirc; h&uuml;ccetlerin varlığı, beşerin başlangıcı ve ilk yaratılışı i&ccedil;in ikna edici bir delil olduğu gibi, hayatın ve beşeriyet silsilesinin devamı i&ccedil;in de ikna edici yegane delildir. Sonu&ccedil; olarak il&acirc;h&icirc; h&uuml;ccet insanlık toplumunda daima mevcut olmalıdır.</p>\n\n<p>\n	Eğer varlık nimeti bizi de kapsıyorsa, bu, insan-ı k&acirc;mil olan liyakatli kişilerin varlıklarının bereketindendir. Eğer insan-ı k&acirc;mil olan bu değerli zatlar olmasaydı, biz de var olmazdık. Varlık elbisesini giymiş olduğumuz şu anda dahi, eğer onlardan biri aramızda olmazsa, varlık hikmetimizi kaybeder, yok olup gideriz. O halde insan-ı k&acirc;mil olan il&acirc;h&icirc; h&uuml;ccetler, yalnız maarif ve ilimlerde biz insanoğlunun velinimeti olmakla kalmayıp, varlık nimetinde de velinimetlerimiz, yine onlardır.</p>\n\n<p>\n	Ehl-i Beyt İmamları tarafından gelen Ziyaret-i Camia&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<em>&ldquo;Ey velinimetlerim! &Ouml;vg&uuml;n&uuml;z&uuml; sayıp bitiremem ve hakikatinizi ger&ccedil;ek anlamıyla &ouml;vemem, makam ve mevkinizi nitelendirmekten acizim, iyilerin nuru ve salihlerin hidayet edicisi sizsiniz; siz, her şeye g&uuml;c&uuml; yeten Allah&rsquo;ın h&uuml;ccetlerisiniz. Allah, yaratılışı sizinle başlattı ve sizinle bitirecektir. O, sizin hatırınız i&ccedil;in yağmur yağdırır ve sizin hatırınız i&ccedil;in g&ouml;ky&uuml;z&uuml;n&uuml;n yere kapanmasını engeller ve sizin hatırınız i&ccedil;in &uuml;z&uuml;nt&uuml;leri giderir, zorlukları bertaraf eder.&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s) değerli babaları İmam Bakır (a.s)&rsquo;dan naklediyorlar ki:</p>\n\n<p>\n	<em>&ldquo;...Bizim ibadetlerimizle aziz ve celil Allah&rsquo;a ibadet edilir, eğer biz olmasaydık Allah&rsquo;a hakkıyla ibadet edilmezdi</em>.<em>&rdquo;</em> <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Yine bir&ccedil;ok rivayetlerde buyurmuşlardır ki: <em>&ldquo;Yery&uuml;z&uuml; hi&ccedil; bir zaman masum bir &ouml;ndersiz bırakılmaz.&rdquo;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuşlardır ki:<em> &ldquo;Vallahi, Allah Hz.Adem&rsquo;in ruhunu aldığı vakitten itibaren yery&uuml;z&uuml;n&uuml; masum imamdan mahrum bırakmamıştır. Halk onun vasıtasıyla Allah&rsquo;a ulaşır. O, Allah&rsquo;ın halka h&uuml;ccetidir ve yery&uuml;z&uuml; Allah&rsquo;ın halka h&uuml;cceti olan imam olmaksızın bir an bile b&acirc;ki kalmaz.&rdquo; </em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>c) Masum İmam (a.s) insanları manevi boyutta hidayet eder</strong>.</p>\n\n<p>\n	Masum imam, zahiri ameller merhalesinde hidayet edici ve kılavuz olduğu gibi, manevi hayat aşamasında da hidayet edicidir ve amellerin hakikati onun hidayetiyle hedefine ulaşır. Allah Te&acirc;l&acirc; Kur&rsquo;an-ı Kerim&rsquo;de buyuruyor ki: &ldquo;<strong>Onları &ouml;yle rehberler kıldık ki, emrimizle halkı doğru yola sevk ederler ve onlara hayırlı işleri vahyettik.</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Başka bir yerde de buyuruyor ki: &ldquo;<strong>Ve i&ccedil;lerinden, sabrettikleri i&ccedil;in onları emrimizle doğru yola sevk edecek rehberler tayin etmiştik.</strong>&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt tefsircisi Tabatabai ş&ouml;yle yazar: &ldquo;Bu ve benzeri ayetlerden anlaşılmaktadır ki, İmam (a.s), zahiri hidayet ve aydınlatmanın yanı sıra soyut ve melekler &acirc;lemi cinsinden olan bir &ccedil;eşit manevi hidayete de sahiptir. Onlar, batini hakikat ve nuraniyetleri ile halktan iyi kimselerin kalbinde tesir ve tasarruf eder ve onları yaratılışlarının son hedefi olan kemal derecelerine cezbederler.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Demek ki, il&acirc;h&icirc; h&uuml;ccet ve halkın hidayet&ccedil;isi olarak Hz.<strong> Mehdi</strong> (a.s)&#39;ın varlığını gerekli g&ouml;ren biz Ehl-i Beyt dostlarının bu inancına; &ldquo;Hz.<strong> Mehdi </strong>(a.s)&#39;ın gaybeti bu maksadı bozuyor, gaybeti nedeniyle halkın ulaşma imk&acirc;nı olmayan bir imamın varlığının ne faydası var?&rdquo; şeklinde itiraz edenler, ger&ccedil;ekte imametin ger&ccedil;ek manasının bilincine varmamışlardır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar, imamın vazifesinin yalnızca maariflerin dış y&uuml;z&uuml;n&uuml; a&ccedil;ıklamak ve halkın zahiri kılavuzluğuyla sınırlı olmadığını, halkın zahiri hidayetinin yanı sıra, batini velayet ve amellerin manevi rehberliğinin de masum &ouml;ndere ait olduğunun farkında değillerdir. Oysa masum imamın asıl g&ouml;revi, halkın manevi hayatını d&uuml;zene sokmak ve onlara Hakka&rsquo;a ulaşmakta kılavuzluk edip destek olmaktır. Masum imamın fizik&icirc; huzuru veya gaybetinin ise, bu konuda bir tesiri yoktur. İmam her ne kadar halkın g&ouml;z&uuml;nden saklı olsa da, batıni yolla onların nefisleri ve ruhlarıyla bağlantılıdır. Ve her ne kadar şimdiye dek zahir olup evrensel ıslahını yapma vakti gelmemişse de, manevi boyuttaki kılavuzluğu i&ccedil;in varlığının zorunlu olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Merhum Hace Nasir-i Tusi (r.a) diyor ki: &ldquo;Onun varlığı bir l&uuml;tuftur, hakimiyeti de başka bir l&uuml;tuf, şu anda g&ouml;r&uuml;n&uuml;rde olmayışı ise bizim y&uuml;z&uuml;m&uuml;zdendir.&rdquo;</p>\n\n<p>\n	Eğer halk, faydasında ş&uuml;phe olmayan g&uuml;neşten uzaklaşmış ve g&uuml;neşin doğrudan yansıyan nurunun kendilerine ulaşmasına engel olmuşlarsa, bu g&uuml;neşten kaynaklanan bir hata veya g&uuml;neşin var olmadığına bir delil değildir; hata g&uuml;neşten uzaklaşan ve onun nurundan kendini gizleyen halktadır. Bu durumda halk, g&uuml;neşin hi&ccedil; bir faydası olmadığını zannetmemelidir. &Ccedil;&uuml;nk&uuml; g&uuml;neş olmasaydı, halk sığınaklarında dahi yaşayamazdı.Yine de varlığından uzaklaştıkları ve doğrudan yansıyan nurundan kendilerini gizledikleri bu g&uuml;neş, onlar i&ccedil;in &ccedil;alışma, beslenme ve hayat imk&acirc;nı sağlamaktadır.</p>\n\n<p>\n	Nitekim bazı hadislerde gaip İmam (a.s), bulut ardındaki g&uuml;neşe benzetilmiştir. S&uuml;leyman-ı A&rsquo;maş, İmam Sadık (a.s)&rsquo;dan: &ldquo;Halk Allah&rsquo;ın gaip olan h&uuml;ccetinden nasıl yararlanacak?&rdquo; diye sorduğunda, İmam (a.s): &ldquo;<em>Bulutlar g&uuml;neşi &ouml;rtm&uuml;ş olduğu halde insanların g&uuml;neşten yararlandığı gibi</em>.&rdquo; buyurmuşlardır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Cabir bin Abdullah-i Ensari de Peygamber&rsquo;den (s.a.a): &ldquo;Acaba insanlar gaybet zamanında imamdan bir fayda g&ouml;recekler mi?&rdquo; diye sorduğunda, Hz. Peygamber-i Ekrem (s.a.a):</p>\n\n<p>\n	&ldquo;<em>Evet,beni peygamberliğe g&ouml;nderene andolsun ki, onlar g&uuml;neşten nasıl yararlanıyorlarsa ondan da &ouml;ylece yararlanacak ve nurundan faydalanacaklardır. O, bulutlar ardında gizli kalsa da insanlar onun varlığından faydalanacaklardır</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> cevabını vermişlerdir.</p>\n\n<p>\n	<strong>d) Masum imam &uuml;mit kaynağıdır.&nbsp; </strong></p>\n\n<p>\n	Gaip İmam&rsquo;a inanmak, kurtuluşu beklemek ve onun zuhurunu g&ouml;zlemek, insanlara b&uuml;y&uuml;k bir &uuml;mit vermektedir. &Uuml;mit, başarı ve ilerlemede en b&uuml;y&uuml;k etkenlerden biridir. &Uuml;midini yitirmiş olan bir topluluk ise, asla başarıya ulaşamaz. Nitekim karargahta&nbsp; bulunan bir komutanın varlığı, askerlere &uuml;mit verir ve onların &ccedil;aba g&ouml;stermelerini sağlar. Komutanının &ouml;l&uuml;m haberini duyan bir ordu ise, ileri teknikle donanmış olsa dahi bozguna uğrayıp dağılıverir.</p>\n\n<p>\n	İşte bu y&uuml;zden, Ehl-i Beyt&rsquo;ten nakledilen hadislerde, kurtuluşu beklemek en b&uuml;y&uuml;k ibadet ve hak yolunda şehadete erişmeye eşdeğer sayılmıştır.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Kim, biz Ehl-i Beyt&rsquo;in velayetiyle kurtuluşu bekler bir halde &ouml;l&uuml;rse, K&acirc;im&rsquo;in (<strong>Mehdi</strong>&rsquo;nin) ordusunda yer alan kimsenin derecesinde olur.&rdquo;</em> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hz. Ali (a.s) da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Bizim devletimizi bekleyen kimse, Allah yolunda kanını d&ouml;ken ve canını veren kimse gibidir.&rdquo; </em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	e) İmam dinin korunmasına vesiledir.</p>\n\n<p>\n	Hz. Ali (a.s), her d&ouml;nemde insanların il&acirc;h&icirc; &ouml;nderlere olan ihtiya&ccedil;larını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; Allah i&ccedil;in h&uuml;ccet ve delille kıyam eden İmam&rsquo;dan yoksun kalmaz. Bazen o imam zahir ve g&ouml;r&uuml;n&uuml;rde bazen de gizlidedir. Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;ccet ve delilleri yok olmasın diye b&ouml;yle takdir edilmiştir. Onlar ka&ccedil; kişi ve nerededirler? (veya ne zamana kadar korku i&ccedil;erisinde ve gizlidedirler?) Allah&rsquo;a andolsun ki, sayı a&ccedil;ısından azdırlar, ama değer ve makam a&ccedil;ısından b&uuml;y&uuml;kt&uuml;rler. Allah Te&acirc;l&acirc;, onlar vasıtasıyla kendi h&uuml;ccet ve delillerini korumaktadır...&rdquo;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>&nbsp;</p>\n\n<p>\n	&nbsp;Zamanın ge&ccedil;mesi, şahsi fikir ve değerlendirmelerin dini konulara karıştırılıp din adına sunulması, sapık mekteplerin aldatıcı ve &ccedil;ekici propagandalarının din kılıfında sunulması, fasit ellerin semavi &ouml;ğretilere uzanması, İslam kanunlarının pratik alandan uzaklaştırılması gibi binlerce fakt&ouml;r el ele vererek, İslam kanunlarından bazılarının unutulmasına, asaletinin yitirilmesine ve tahrif edilmesine neden olur. Vahiy olarak inen bu &ouml;ğretiler, muhtelif beyinlere temas ederek siyahlaşır ve ilk g&uuml;nk&uuml; parlaklığını yitirir. Bu nurun, karanlık fikirlerin &ccedil;er&ccedil;evesinden ge&ccedil;mesi sonucunda, ışığı azalır ve yansıması zayıflar.</p>\n\n<p>\n	Durum b&ouml;yleyken acaba M&uuml;sl&uuml;manlar i&ccedil;inde, İslam&rsquo;ın yasa ve &ouml;ğretilerini gelecek nesiller i&ccedil;in olduğu gibi koruyacak birinin bulunması gerekmez mi? Acaba yeniden mi vahiy inecektir?! Kesinlikle hayır. &Ccedil;&uuml;nk&uuml; vahiy kapısı ebediyete dek kapanmıştır. &Ouml;yleyse asıl din nasıl korunmalı? Tahrifler ve hurafeler nasıl &ouml;nlenmeli? Bu, ancak masum bir imam vasıtasıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Buna ilaveten, <strong>İmam Mehdi</strong> (a.s) her yıl hac t&ouml;renine katılır, toplantılara gider, &ccedil;oğu zaman bazı m&uuml;minlerin meselelerini bir vasıtayla veya vasıtasız olarak halleder, hatta bazılarının onu g&ouml;rmesi ama tanımaması da m&uuml;mk&uuml;nd&uuml;r. İmam (a.s) ise onları g&ouml;r&uuml;r ve tanır, l&uuml;tf&uuml; bazı iyi kimselere şamil olur. Gaybet-i Suğra ve K&uuml;bra zamanında halktan bir&ccedil;ok kimse onunla g&ouml;r&uuml;şme şerefine ulaşmış, kerametini g&ouml;rm&uuml;ş ve sorunlarını halletmişlerdir.</p>\n\n<p>\n	Merhum Ayetullah Seyyid Sadruddin-i Sadr ş&ouml;yle yazar:</p>\n\n<p>\n	<em>&ldquo;el İhtiyar&rdquo;</em> kitabında gaybet zamanında Hz.<strong> Mehdi </strong>(a.s)&#39; ile g&ouml;r&uuml;ş&uuml;p buluşanların hikayeleri de yer almaktadır. Bunun, <em>&ldquo;Hz <strong>Mehdi&rsquo;</strong>yi g&ouml;rd&uuml;ğ&uuml;n&uuml; iddia edeni yalanlayın&rdquo;</em> diye gelen hadisle &ccedil;elişir bir yanı yoktur. &Ccedil;&uuml;nk&uuml; bu rivayetten maksat, aynı rivayetin başından da anlaşıldığı gibi, O Hazretin &ouml;zel el&ccedil;isiyim iddiasında bulunanı yalanlamaktır.</p>\n\n<p>\n	<strong>İmam Mehdi</strong> (a.s) gaybet d&ouml;neminde pek &ccedil;ok soruları cevaplamış, dini ve d&uuml;nyevi sorunlardan halkı kurtarmış, bir&ccedil;ok hastaya şifa vermiş, &ccedil;aresiz ve &acirc;cizlere hayat vermiş, yolunu yitirmişleri hidayet etmiş, susuzları suya kandırmış, zayıfların elinden tutmuştur.</p>\n\n<p>\n	Bu konuda, muhtelif zaman ve mekanlarda birbirini tanımayan g&uuml;venilir kimseler tarafından bir&ccedil;ok kitap yazılmış ve s&ouml;z&uuml;m&uuml;ze şahitlik edecek bir&ccedil;ok olaya değinilmiştir. &Ccedil;oğu kez insan bu kitapları okuyup, kitapda ge&ccedil;en olay ve şahitleri tam olarak anlayınca meselenin doğruluğuna kesinlikle emin olmaktadır.&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Bihar&uuml;&rsquo;l-Envar</em>, c.52, s.93.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Yenabi&uuml;&rsquo;l-Mevedde</em>, c.2, s.217.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Bakara, 30.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Usul-i Kafi</em>, c.1, s.193.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Usul-i Kafi</em>, c.1, s.178, h.2.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> <em>- a.g.e.</em>, c.1, s.178, h.8.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya, 73.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Secde, 24.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>İslam&rsquo;da Ehl-i Beyt</em>, s.260.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntehabu&rsquo;l-Eser</em>, s.271.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemalu&rsquo;d-Din</em>, c.1, s.265.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.357.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.327.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nehc-&uuml;l Belağa kısa s&ouml;zler no: 139.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>el-<strong>Mehdi</strong></em>, s.178- 179.</p>\n	</div>\n</div>','Gaybet Zamanında İmam (a.s)’ın Varlığının Faydaları','','inherit','closed','closed','','2564-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2564,'http://islamex.com/?p=2605',0,'revision','',0),(2606,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp;Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz. Mehdi (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. Mehdi (a.s)&rsquo;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan Mehdi inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&nbsp; &Ouml;rneğin; Hz. Mehdi (a.s)&rsquo;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&rsquo;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&rsquo;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam Mehdi (a.s)&rsquo;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&nbsp; Kumeyt&rsquo;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</p>\n\n<p>\n	&nbsp; Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</p>\n\n<p>\n	Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</p>\n\n<p>\n	&nbsp; Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</p>\n\n<p>\n	&nbsp; Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</p>\n\n<p>\n	&nbsp; Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur.</p>\n\n<p>\n	&nbsp;Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci Mehdi&rsquo;niz kıyam edecektir?&rdquo;[1]</p>\n\n<p>\n	&nbsp; A&ccedil;ıktır ki, şairin İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&rsquo;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, b&uuml;y&uuml;k Şair Kumeyt&rsquo;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam Mehdi (a.s)&rsquo;a getirerek İmam (a.s)&rsquo;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&rsquo;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p>\n	&ldquo;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</p>\n\n<p>\n	Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&rdquo;</p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek?</p>\n\n<p>\n	Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</p>\n\n<p>\n	Musa ve İsa&rsquo;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</p>\n\n<p>\n	Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</p>\n\n<p>\n	Bunu bize ravilerden bir grup haber vermiş; onlar Allah&rsquo;tan korkan ve &ccedil;ok itaat edenlerdir.</p>\n\n<p>\n	Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&rdquo; [2]</p>\n\n<p>\n	Verd&rsquo;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&rsquo;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&rsquo;e intisap etmesinden ve vadedilen Mehdi (a.s)&rsquo;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz Kureyş&rsquo;in efendileriyiz; hak bizimle ayakta durur.</p>\n\n<p>\n	Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</p>\n\n<p>\n	Bizdendir se&ccedil;ilmiş Mustafa, bizdendir Mehdi.</p>\n\n<p>\n	Allah bizimle tanınır, hak bizimle ayakta durur.</p>\n\n<p>\n	Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&rdquo; [3]</p>\n\n<p>\n	&nbsp; Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&rsquo;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen Mehdi olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&rsquo;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&rsquo;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&rsquo;e hitaben okuduğu bir şiirinde Zeyd&rsquo;in Mehdi olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sizin Zeyd&rsquo;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir Mehdi&rsquo;yi g&ouml;rmemiştim.&rdquo;</p>\n\n<p>\n	&nbsp; Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri Mehdi inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, Mehdi inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, İmam Mehdi&rsquo;nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&rsquo;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&rsquo;nin (&Ouml;: Hicr&icirc; 173) [4] İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam Mehdi (a.s)&rsquo;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p>\n	&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&rsquo;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</p>\n\n<p>\n	Kalben arzuladığım veliyy-i emir ve Kaim&rsquo;in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</p>\n\n<p>\n	Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</p>\n\n<p>\n	Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot; [5]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam Mehdi (a.s)&rsquo;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&rsquo;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen Mehdi&rsquo;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	&nbsp; Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&rsquo;ab Abd&icirc; Kuf&icirc;&rsquo;dir. Bu şair, İmam Sadık (a.s)&rsquo;ın d&ouml;neminde yaşamış Ehl-i Beyt&rsquo;in methinde, &ouml;zellikle de Hz. Ali (a.s)&rsquo;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&rsquo;dan Ehl-i Beyt&rsquo;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &ldquo;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&rsquo;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&rsquo;ın dini &uuml;zeredir.&rdquo; buyurmuştur.[6]</p>\n\n<p>\n	&nbsp; Abd&icirc;&rsquo;nin &ldquo;Gadiriyye&rdquo; ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam Mehdi (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&rsquo;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sevgimi onlara (Ehl-i Beyt&rsquo;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim.</p>\n\n<p>\n	Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&rsquo;nın oğluna.</p>\n\n<p>\n	Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</p>\n\n<p>\n	Ondan sonra abit, zahit olan Seccad&rsquo;a; sonra ilmin sonuna yaklaşan Bakır&rsquo;ul-Ulum&rsquo;a.</p>\n\n<p>\n	Cafer&rsquo;e, oğlu Musa&rsquo;ya, sonra da ihsank&acirc;r Rıza&rsquo;ya ve zahmet &ccedil;eken abit Cevad&rsquo;a.</p>\n\n<p>\n	İki Asker&icirc;&rsquo;ye ve Kaimleri olan Mehdi&rsquo;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</p>\n\n<p>\n	O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</p>\n\n<p>\n	O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</p>\n\n<p>\n	Hidayet ehlidirler, Kayyum Allah&rsquo;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</p>\n\n<p>\n	Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot; [7]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam Mehdi, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&rsquo;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp; Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&rsquo;bel Huza&icirc;&rsquo;dir. O, Hicr&icirc; 148 yılında Kufe&rsquo;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&rsquo;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&rsquo;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.[8] Di&rsquo;bel, genellikle Bağdat&rsquo;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&rsquo;l-Ferec demiştir ki: &ldquo;Di&rsquo;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&rdquo;[9]</p>\n\n<p>\n	&nbsp; Di&rsquo;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&rsquo;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &ldquo;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&rdquo; Onun Ehl-i Beyt&rsquo;in methinde okuduğu en g&uuml;zel kasidelerinden biri, &ldquo;Taiyye&rdquo; kasidesidir. O, bu kasideyi İmam Rıza (a.s)&rsquo;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&rsquo;e yapılan mezalimden s&ouml;z ettikten sonra İmam Mehdi&rsquo;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;(Kur&rsquo;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin Mina&rsquo;daki H&icirc;f&rsquo;i, R&uuml;kn&rsquo;&uuml;, Arafat&rsquo;ı, Cemreleri.</p>\n\n<p>\n	Ali&rsquo;nin, H&uuml;seyin&rsquo;in, Cafer&rsquo;in, Hamza&rsquo;nın ve alnı nasır bağlayan Seccad&rsquo;ın evleri.</p>\n\n<p>\n	Kınanmam Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</p>\n\n<p>\n	Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</p>\n\n<p>\n	Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</p>\n\n<p>\n	G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</p>\n\n<p>\n	Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</p>\n\n<p>\n	Ziyad&rsquo;ın kızları kasırlarda koruma altındayken, Resulullah&rsquo;ın Ehl-i Beyt&rsquo;i &ccedil;&ouml;llerde avare ve perişandır.</p>\n\n<p>\n	Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak.</p>\n\n<p>\n	Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı,</p>\n\n<p>\n	Kalbim onların (Ehl-i Beyt&rsquo;in) kederinden par&ccedil;a par&ccedil;a olurdu.</p>\n\n<p>\n	Allah&rsquo;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&rsquo;dır &uuml;midim.</p>\n\n<p>\n	Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&rsquo;dır &ouml;zlemim.</p>\n\n<p>\n	Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</p>\n\n<p>\n	Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</p>\n\n<p>\n	&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&rdquo; [10]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&rsquo;bel, Ehl-i Beyt&rsquo;e yapılan mezalimden duyduğu elem karşısında, İmam Mehdi (a.s)&rsquo;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam Mehdi (a.s)&rsquo;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	&nbsp; Nakledilir ki, Di&rsquo;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: &ldquo;Ey Huza&icirc;! Bu şiirleri Ruh&rsquo;ul-Kud&uuml;s senin diline getirdi.&rdquo; buyurmuş, sonra da eklemiştir: &ldquo;O imamın kim olduğunu biliyor musun?&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Di&rsquo;bel: &ldquo;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&rdquo; diye cevap verince, İmam:</p>\n\n<p>\n	&quot;Ey Di&rsquo;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&rsquo;dan sonra da oğlu H&uuml;ccet-i Kaim imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; [11] buyurmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-------------------------------------------------------------</p>\n\n<p>\n	[1] - el-Gadir, c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n\n<p>\n	[2] - el-İmam&rsquo;&uuml;l-Mehdi, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n\n<p>\n	[3] - el-İmam&rsquo;&uuml;l-Mehdi, s. 251.</p>\n\n<p>\n	[4] - Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: &ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı Mehdi ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve&rdquo;</p>\n\n<p>\n	[5] - el-Gadir, c.2 s. 247. Beyrut baskısı.</p>\n\n<p>\n	[6] - el-Gadir, c. 2, s. 295, 297.</p>\n\n<p>\n	[7] - el-Gadir, c. 2, s. 293.</p>\n\n<p>\n	[8] - Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n\n<p>\n	[9] - el-Eğani, c. 18, s. 38.</p>\n\n<p>\n	[10] - el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, el-Gadir, c.2, s.353, 355 el-Fusul&rsquo;ul-Muhimme, s.249.</p>\n\n<p>\n	[11] - el-Fusul&rsquo;ul-Muhimme, s.251.</p>','Hz. Mehdi (a.s)\'a İnanmak-2','','inherit','closed','closed','','2555-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2555,'http://islamex.com/?p=2606',0,'revision','',0),(2607,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp;İmam Mehdi (a.s)&rsquo;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; M&uuml;sned-i Ahmed bin Hanbel (&Ouml;: Hicr&icirc; 241) ve Sahih-i Buhari (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam Mehdi (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	&nbsp; Hasan bin Mehbub&rsquo;un eseri olan Meşihe kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&rsquo;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam Mehdi&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir.[1]</p>\n\n<p>\n	&nbsp; Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir.[2]</p>\n\n<p>\n	&nbsp; Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz. Mehdi&rsquo;yi konu edinen kitaplar da yazmışlardır.[3] Bu kitaplardan bazıları Hz. Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &ldquo;Revacan&icirc;&rdquo; (&Ouml;: Hicr&icirc; 250) Ahbar&rsquo;ul-Mehdi adındaki İmam Mehdi hakkındaki kitabını İmam Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazmıştır.[4]</p>\n\n<p>\n	&nbsp; Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır.[5]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Hz. Mehdi (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan Menakib&#39;uş-Şafi&icirc; kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &ldquo;Hz. Mehdi (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&rsquo;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&rdquo;[6]</p>\n\n<p>\n	&nbsp; El-İmam&rsquo;ul-Mehdi kitabının yazarı der ki: &ldquo;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam Mehdi hakkındaki hadisler, eğer sayılacak olursa, İmam Mehdi (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&rdquo; [7]</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. Mehdi&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Hz. Mehdi (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&rsquo;ın soyundan olduğu, babasının adı &ldquo;Hasan&rdquo;, kendi adı Peygamber (s.a.a)&rsquo;in adı, k&uuml;nyesi Peygamber (s.a.a)&rsquo;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&rsquo;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&rsquo;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&nbsp; Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&rsquo;dur</p>\n\n<p>\n	------------------------------------------------------------------</p>\n\n<p>\n	[1] - A&#39;lam&#39;ul -Vera, s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n\n<p>\n	[2] - A&#39;lam&#39;ul -Vera, s. 443</p>\n\n<p>\n	[3] - &ldquo;Nevid-i Emn ve Eman&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;Mehdi-i Ehl-i Beyt&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El Mehdi&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;Kitabname-i Hz. Mehdi (a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n\n<p>\n	[4] - el-Mehdi&rsquo;yul-Muntazar, s. 21 El fihrist-i Şeyh Tusi kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n\n<p>\n	[5] - Fihrist&#39;i Şehy Tusi, s. 284 ve 301.</p>\n\n<p>\n	[6] - &quot;el-Mehdi&rsquo;yul-Muntazar&quot; kitabı s. 85.</p>\n\n<p>\n	[7] - &ldquo;İmam Mehdi&rdquo; kitabı, s. 66.</p>','İmam Mehdi (a.s)\'a İnanmak-3','','inherit','closed','closed','','2556-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2556,'http://islamex.com/?p=2607',0,'revision','',0),(2608,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp;İslam dini bireyde ve İslami toplumda &ccedil;alışma ve &ccedil;aba sarf etme ruhunu ayakta tutmak ve geleceği &uuml;mitle bakmayı sağlamak ve Allah tarafından bazı kolaylıkların sağlanmasını beklemek i&ccedil;in &ccedil;ok kez vurguda bulunmuş ve m&uuml;minleri her t&uuml;rl&uuml; &uuml;mitsizlikten sakındırmaya &ouml;zen g&ouml;stermiştir. Bu arada imam Mehdi (sa)&rsquo;nın zuhurunu beklemek, İslam dininin &ouml;nemli &ouml;ğretilerinden biri olup bu dinde &ouml;zel bir yeri s&ouml;z konusudur.</p>\n\n<p>\n	&nbsp;&nbsp; Beklemek demek, g&ouml;z&uuml; yolda olmak demek, bir değişimi beklemek, g&uuml;zel bir olayı beklemek, bir a&ccedil;ılış beklemek,. ya da ideal bir geleceğin yolunu beklemek, yolculuğa &ccedil;ıkan bir sevdiğinizin yolunu beklemek, bir yardımcının yolunu beklemek, bir kurtarıcının yolunu beklemek,. Bu anlamda beklemek, t&uuml;m insanlarla i&ccedil; i&ccedil;e olan bir duygudur ve t&uuml;m insanların bir nevi bekleyiş i&ccedil;inde olduğunu s&ouml;ylemek m&uuml;mk&uuml;n.</p>\n\n<p>\n	&nbsp; Bir başka tabirle beklemek veya geleceğe &uuml;mitle bakmak insanla birlikte olan bir duygudur ve eğer insanlardan geleceğe olan &uuml;mitlerini ellerinden alacak olursanız sonu&ccedil;, s&uuml;kun, durgunluk ve &ouml;l&uuml;mden başka bir şey olamaz. Geleceğe &uuml;mitle bakmak ve daha iyi yarınları beklemek, fıtri bir &ouml;zelliktir ve bu &ouml;zellik ger&ccedil;ekte insanların erdemliliğe kavuşma duygusudur. İnsanoğlu s&uuml;rekli daha y&uuml;ksek konumlara &ccedil;ıkmayı ve ilerleme doruğuna kavuşmayı hedefler. Bu duygu t&uuml;m insanlarda az &ccedil;ok farklılıklarla mevcuttur.</p>\n\n<p>\n	&nbsp; Beklemek ve geleceğin yolunu g&ouml;zlemek, insan ruhunda yanan bir ateş gibidir ve her ne kadar bu ateşin alevi y&uuml;ksek olsa, insan bir o kadar dinamik ve aktif olur ve tersine bu ateş soğumaya y&uuml;z tutunca insanların &ccedil;abası da azalır ve b&ouml;ylece ruhsuz hale gelir ve bir k&ouml;şeye &ccedil;ekilip hareketliliğini kaybeder. Bu durum psikologlar tarafından depresyon olarak tanımlanır.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; Genel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu manada İslam dini bir yandan bekleyişe fazilet kazandırmak ve geleceğe &uuml;mitle bakmayı yaygınlaştırmak ve &ouml;b&uuml;r yadan &uuml;mitsizliği kınamak suretiyle İslami toplumun bireylerinde aktivite ve dinamik ruhlu olmayı takviye etmeye &ccedil;alıştığı ve m&uuml;sl&uuml;manların kişisel yaşamlarında &uuml;mitsizlik duygusunu yok etmek istediği anlaşılıyor.</p>\n\n<p>\n	<strong>&nbsp; &Ouml;zel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu anlamda bekleyiş ve geleceğe &uuml;mitle bakış kısıtlı ve y&uuml;zeysel ve bireysel seviyenin dışına taşınmış ve geniş kapsamlı bir tanım haline getirilmiştir. İslam dini başta olmak &uuml;zere semavi dinlerin tealimlerinde insanların i&ccedil; eğilimleri &uuml;zerinde durulmuş ve buna g&ouml;re hedefler belirlenmiştir ve bu arada dinin g&ouml;revi bu eğilimleri genişletmek ve derinleştirmektir. Kuşkusuz bekleyiş ister genel ister &ouml;zel anlamında ancak s&ouml;z&uuml; ge&ccedil;en &uuml;&ccedil; temel ger&ccedil;ekleştiği zaman faaliyete ge&ccedil;er. Ger&ccedil;ekte şimdiki durumuna pek iyimser bakmayan veya karşısında aydın bir gelecek d&uuml;ş&uuml;nemeyen bir kimse, şartların değişeceğine de pek inanamaz veya geleceğini d&uuml;zeltmek i&ccedil;in pek fazla &ccedil;aba sarf etmez ve b&ouml;ylece asla bekleyenlerin arasında da yer alamaz.</p>\n\n<p>\n	&nbsp;&nbsp;<strong>&nbsp; Ger&ccedil;ek bekleyenlerin şartları:</strong></p>\n\n<p>\n	&nbsp; Mevcut şartların bilincinde olmak ve vaad edilen &ccedil;ağın şartlarını bilmek, d&uuml;nyanın geleceği ve Allah dininin nihai egemenliği ile ilgili ilahi vaadlerin ger&ccedil;ekleşeceğine inanmak ve vaad edilen toplumun ger&ccedil;ekleşmesi yolunda &ccedil;aba harcamak, ger&ccedil;ek bekleyenlerin sahip olması gereken şartlardır.</p>\n\n<p>\n	&nbsp; Bekleyişin ilk şartı insanın i&ccedil;inde yaşadığımız d&uuml;nyanın şartlarının asla ikna edici olmadığını ve bu şartların bir insanın yaşam bi&ccedil;imine uygun olmadığını anlamaktır. Bu tanım ancak insanın ilk &ouml;nce toplumun şartlarını ve vaad edilen toplumun şartlarını bilmesine bağlıdır.</p>\n\n<p>\n	&nbsp; İkinci şart insanların tarihin sonunda kurtuluşuna inanmaktır, insanların sonunda hakikat, adalet ve maneviyatın ger&ccedil;ek tadına varacağına inanmaktır, d&uuml;nyada yalan, zul&uuml;m ve fesadın yok olacağına inanmaktır.</p>\n\n<p>\n	&nbsp; Kuşkusuz bu şartların ger&ccedil;ekleşmesi i&ccedil;in bireylerin ve toplumların geniş &ccedil;abası gerekir. Bu &ccedil;abaların ger&ccedil;ekleşmesi durumunda rivayetlere g&ouml;re imam Mehdi (sa)&rsquo;i bekleyenler ona savaş arenasında eşlik edecektir.</p>','Bekleyişin İslami Öğretilerindeki Yeri','','inherit','closed','closed','','2557-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2557,'http://islamex.com/?p=2608',0,'revision','',0),(2609,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :Peygamber&quot;in (saa) adı<br />\n	K&uuml;nyesi:Ebul Kasım<br />\n	Lakabı :Mehdi<br />\n	Baba adı : Hasan<br />\n	Anne adı: Nergis<br />\n	Doğum yeri: Samirra (Irak)<br />\n	Doğum tarihi: 15 Şaban 255 hk.<br />\n	Peygamber&quot;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	&nbsp; İmam Zaman (as)ın&nbsp; hayatındaki d&ouml;nemler<br />\n	&nbsp;&nbsp;</h3>\n\n<h2>\n	1-Doğumundan babasının şehadetine kadar<br />\n	&nbsp;</h2>\n\n<p>\n	&nbsp;&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.<br />\n	&nbsp;&nbsp; Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır: &ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.<br />\n	&nbsp;&nbsp; Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.<br />\n	&nbsp;&nbsp;&nbsp;İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi. &ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo; O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.<br />\n	&nbsp;&nbsp; Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.<br />\n	&nbsp;&nbsp; Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp; Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;<br />\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.<br />\n	&nbsp; Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.<br />\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in&nbsp; &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp;Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi. Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi.Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.<br />\n	&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp; 2-Babasının şehadetinden k&uuml;&ccedil;&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp; &nbsp;İmam Mehdi babası şehit olduğu zaman k&uuml;&ccedil;&uuml;k gıybette olmadığı kesindir zira&nbsp; babasının cenaze namazını kılmak i&ccedil;in belirli bir gurubun arasına gelmiş ve namaz kıldırmıştır.Ama k&uuml;&ccedil;&uuml;k gıybetin ne zaman başladığı belli değildir kesin olan şu ki bu d&ouml;nem &ccedil;ok uzun s&uuml;rmemiştir.</p>\n\n<h2>\n	&nbsp;&nbsp;3-K&uuml;&ccedil;&uuml;k gaybetten b&uuml;y&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp;On birinci İmam Hasan-ı Askeri (a.s)&rsquo;ın şahadetinden sonra, hicri 260 yılından 329 yılına kadar yani 69 yıl &ldquo;Gaybet-i Suğra&rdquo; (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;nemidir.[2] O zamandan Hz. Mehdi (a.s) zuhur edinceye kadar ki d&ouml;nem de &ldquo;Gaybet-u Kubra&rdquo; (B&uuml;y&uuml;k Gizlilik) d&ouml;nemidir.<br />\n	Gaybet-i Suğra&rsquo;da, halkın İmam Mehdi (a.s) ile ilişkisi tamamen kesilmedi, ama sınırlıydı. Şiiler, Şia b&uuml;y&uuml;klerinden olan &ldquo;&Ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a ulaştırıp cevap alabiliyorlardı. Gaybet-i Suğra d&ouml;nemi, halk ile İmam arasındaki irtibatın tamamen kesildiği &ldquo;Gaybet-i Kubra&rdquo; d&ouml;nemi i&ccedil;in bir hazırlık olarak tanımlanabilir. Bu d&ouml;nemde halk, İmam&rsquo;ın genel vekilleri sayılan m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revli kılındılar.<br />\n	Eğer Gaybet-i Kubra ansızın ve birden ger&ccedil;ekleşseydi d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlandı ve daha sonra Gaybet-i Kubra d&ouml;nemi başladı. Ayrıca Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve o d&ouml;nemde Şiilerden bazılarının İmam Mehdi (a.s)&rsquo;ın huzuruna gitmeleri onun doğum ve hayatı meselesini daha da sabitleştirdi.</p>\n\n<h2>\n	4-B&uuml;y&uuml;k gaybetten g&uuml;n&uuml;m&uuml;ze kadar</h2>\n\n<p>\n	&nbsp; İmam Mehdi(as)ın b&uuml;y&uuml;k gaybeti 329 hk.de başladı ve o d&ouml;nemdem g&uuml;m&uuml;m&uuml;ze bulutlar ardındaki g&uuml;neş gibi insanlığa dolaylı yollarla nur sa&ccedil;maktadır. Allah Onun zuhurunu yakınlaştırsın.</p>\n\n<p>\n	&nbsp;</p>','İmam Mehdi(a.f.)\'ın Kısaca Hayatı','','inherit','closed','closed','','2558-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2558,'http://islamex.com/?p=2609',0,'revision','',0),(2610,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p align=\"right\">\n	<strong>Abdullah TURAN</strong>/Erenler 2</p>\n\n<p>\n	Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	1- İmam Sadık (a.s) buyurdu ki: <em>&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot;</em> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&#39;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	İmam: <em>&ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi</strong>&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; </em>dedi.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) buyurdular ki: <em>&ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;<strong><em>Kaim</em></strong><em> (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir</em>.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Ve yine buyurdular ki: <em>&ldquo;<strong>Kaim</strong> kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo;</em> <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;<strong><em>Mehdi </em></strong><em>(a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir</em>.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Bizim <strong>Kaim</strong>imiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır</em>.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- İmam Sadık (a.s) buyurmuştur ki: <em>&ldquo;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır</em>.<em>&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Yine ş&ouml;yle buyurmuştur: <em>&ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; </em>Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: <em>&ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; </em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Yine buyurmuştur: <em>&ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo; </em>&nbsp;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;O (<strong>Mehdi</strong>), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo;</em> &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: <em>&ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı <strong>Kaim</strong> dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em>&nbsp; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo;</em> &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: <em>&ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu <strong>Kaim</strong>&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&nbsp;&ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</em></p>\n\n<p>\n	Sonra ş&ouml;yle ekledi:<em> &ldquo;Bizim <strong>Kaim</strong>&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></em></p>\n\n<p>\n	17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;<strong>Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a> </strong>&nbsp;<strong>&lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong> Yani oğlum <strong>Kaim</strong> <strong>Mehdi</strong>&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></em></p>\n\n<p>\n	18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin <strong>Kaim</strong> mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</em> <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	20- İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; <a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1- &ldquo;İmamlar on iki tanedir&rdquo; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &ldquo;İmamların sayısı, İsrail Oğulları&rsquo;nın nak&icirc;blerininin (başkanlarının) sayısı miktarıncadır&rdquo; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3- &ldquo;On iki imamın ilki,&nbsp; Hz. Ali (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &ldquo;On iki imamın ilki Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5- &ldquo;İmamlar on iki tanedir; onların sonuncusu&nbsp; <strong>Mehdi</strong>&rsquo;dir&rdquo; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır; dokuzuncusu ise onların <strong>Kaim</strong>idir&rdquo; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki imamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9- Hz. <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10- &ldquo;<strong>Mehdi</strong>, Ehl-i Beyt&rsquo;tendir; <strong>Mehdi</strong>&rsquo;nin ismi, Resulullah&rsquo;ın isminin ve k&uuml;nyesi de onun k&uuml;nyesinin aynısıdır&rdquo; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &ldquo;<strong>Mehdi</strong>, insanlar arasında Resulullah&rsquo;a en &ccedil;ok benzeyen kimsedir&rdquo; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12- <strong>Mehdi</strong> (a.s)&rsquo;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Fatıma&rsquo;nın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın imam olan dokuz evl&acirc;dındandır&rdquo; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&rsquo;in dokuzuncu evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &ldquo;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19- &ldquo;Hz. <strong>Mehdi</strong>, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın altıncı evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın beşinci evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er-Rıza (a.s)&rsquo;ın evl&acirc;tlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25- &ldquo;Hz. <strong>Mehdi,</strong> İmam Muhammed Tak&icirc;&rsquo;nin evl&acirc;tlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali Nak&icirc; (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27- &ldquo;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Asker&icirc; (a.s)&rsquo;ın oğludur&rdquo; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28- &ldquo;Babasının ismi Hasan&rsquo;dır&rdquo; diyen hadislerin sayısı: 147.</p>\n\n<p>\n	29- &ldquo;Cariyelerin hanımefendisinin oğludur&rdquo; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30- &ldquo;Hz. <strong>Mehdi,</strong> On iki imamın sonuncusudur&rdquo; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31- &ldquo;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&rdquo; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &ldquo;Onun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33- &ldquo;Onun uzun bir gaybeti olacaktır.&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34- Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35- Gaybeti d&ouml;neminde halkın ondan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36- &ldquo;Ger&ccedil;ekten o, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&rdquo; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37- &ldquo;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&rdquo; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38- &ldquo;Doğumu gizli olacaktır&rdquo; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39- &ldquo;Onun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40- &ldquo;Allah&rsquo;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk vs.&rsquo;den temizleyecektir&rdquo; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41- &ldquo;O, Allah&rsquo;ın emrini aşik&acirc;r edecek, İsl&acirc;m&rsquo;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&rdquo; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42- &ldquo;O, insanları Kur&rsquo;an&rsquo;a ve s&uuml;nnete sevk edecektir&rdquo; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43- &ldquo;O, Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır&rdquo; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44- &ldquo;Peygamberlerden onda birtakım s&uuml;nnetler vardır&rdquo; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &ldquo;O, kılı&ccedil;la kıyam edecektir&rdquo; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &ldquo;Onun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- Onun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49- İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50- C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51- &ldquo;Allah Teal&acirc;, onun eliyle peygamberlerin mucizesini aşik&acirc;r edecek ve onların mirasları onunla birliktedir&rdquo; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52- &ldquo;Şiddetli bir imtihandan sonra zuhur edecektir&rdquo; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53- &ldquo;İsa bin Meryem (a.s)&rsquo;a imamlık yapacaktır&rdquo; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55- Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56- Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde onu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde onu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59- Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60- Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin h&acirc;letleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61- Gaybet-i Kubra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62- Gagbet-i Kubra d&ouml;neminde onu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63- Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- Onun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65- Bazı zuhur al&acirc;metleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66- G&ouml;kten onun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67- Onun zuhurundan &ouml;nceki&nbsp; zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vb. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68- S&uuml;fyan&icirc;&rsquo;nin hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69- Deccal&rsquo;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70- Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71- Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72- Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73- B&uuml;t&uuml;n milletlerin İsl&acirc;m &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74- Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75- G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76- &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin onun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77- Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78- Hz. İsa&rsquo;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&rsquo;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79- Deccal&rsquo;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80- S&uuml;fyan&icirc; ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81- Onun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82- Onun asrında işlerin kolaylaşması ve akılların kemale erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83- Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84- Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85- Zuhurundan sonra hil&acirc;fetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86- Yiyeceği, i&ccedil;eceği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>Kaim</strong>&rsquo;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89- Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90- Hz. <strong>Mehdi</strong>&rsquo;ye karşı takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54.</p>\n\n<p>\n	91- Onu idrak etme ve onu imam edinmekle ilgili hadislerin sayısı: 10.&nbsp;</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, ona inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93- Ona sal&acirc;t ve sel&acirc;m g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- Ondan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ım, arzu edilen <strong>Kaim </strong>ve beklenilen adalet veliyy-i emrine sal&acirc;t g&ouml;nder, onu derg&acirc;hına yakın olan meleklerle kuşat, onu Ruh&rsquo;ul-Kud&uuml;s ile teyit et; ey &acirc;lemlerin Rabbi Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu kitabına davet&ccedil;i ve dinini ayakta tutan kıl; ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; t&acirc; ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, biz senden İsl&acirc;m ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunun &ouml;nc&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&rsquo;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtil&acirc;flara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin; yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, peygamberimizin -senin sal&acirc;t&rsquo;ın ona ve Ehl-i Beytine olsun- yanımızda olmamasından, İmam&rsquo;ımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&rsquo;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&rdquo;</em> Amin.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Usul-u Kafi, c-1, s.340.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Şuara Suresi/4.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kaf Suresi/41-42.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>\n	</div>\n</div>','Ehl-i Beyt Hadislerinde Hz. Mehdi (a.s)','','inherit','closed','closed','','2559-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2559,'http://islamex.com/?p=2610',0,'revision','',0),(2611,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<h5 style=\"text-align: right;\">\n	Abdullah Turan/Erenler 2</h5>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in hadis, siyer, tarih ve tefsir kaynaklarında ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında sayısız hadisler yer almıştır. Bu hadislerin tetkik edilip incelenmesi ciltlere varan kitapların yazılmasını gerektirmektedir. Biz burada o hadislerden sadece bazı &ouml;rnekler vermekle yetineceğiz; isteyen kardeşlerimiz bu hadisleri ilgili kaynaklarda &ouml;zellikle de ahir zaman alametlerini i&ccedil;eren eserlerde g&ouml;rebilirler. Ehl-i S&uuml;nnet kaynaklarında yer alan hadislerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Ali (a.s)&rsquo;dan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;D&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden</em> <em>(veya benim Ehl-i Beyt&rsquo;imden) bir kişiyi g&ouml;nderecektir.</em>&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&rsquo;nin h&uuml;k&ucirc;mete ulaşması i&ccedil;in uzatacaktır.&rdquo;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; </em>Sonra buyurdu ki:<em> &ldquo;Sonra benim itretimden -veya (teredd&uuml;t ravidendir) Ehl-i Beyt&rsquo;imden- bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu hadisi H&acirc;kim, el-M&uuml;stedrek&rsquo;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&rsquo;in (Buhar&icirc; ve M&uuml;slim) şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.</p>\n\n<p>\n	4- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teal&acirc; o g&uuml;n&uuml;, evl&acirc;tlarımdan birini g&ouml;nderene kadar uzatacaktır; onun ismi, benim ismimdir</em>.&rdquo;</p>\n\n<p>\n	&nbsp;Selman; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Hangi oğlundan olacak?&rdquo; diye sorduğunda, eliyle H&uuml;seyin&rsquo;in omzuna vurarak: <em>&ldquo;Bu oğlumdan.&rdquo; </em>buyurdu.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&rsquo;tan; dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &ldquo;<em>Benim Ehl-i Beyt&rsquo;imden, ismi benim ismim olan biri h&uuml;k&ucirc;mete ulaşmadık&ccedil;a kıyamet kopmaz.&rdquo;</em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&rsquo;imden bir kişi Deylem dağı ve Kostantaniye&rsquo;ye h&acirc;kim olur.&rdquo; </em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Doğrusu, Ali benden sonra &uuml;mmetimin imamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni m&uuml;jdeleyici ve korkutucu olarak se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz il&acirc;&ccedil; gibi azdırlar</em>.&rdquo;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &ldquo;Ey Allah&rsquo;ın Resul&uuml;, evl&acirc;dın <strong>K&acirc;im&rsquo;</strong>in bir gaybeti mi vardır?&rdquo; diye sordu.</p>\n\n<p>\n	Hazret: &ldquo;<em>Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar hel&acirc;k olacaklar. Ey Cabir, bu Allah&rsquo;ın kullarından gizlediği il&acirc;h&icirc; işlerden bir iş ve onun esrarından bir sırdır; onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&rsquo;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r.</em>&rdquo; dedi.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- Hz. Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;H&uuml;seyin&rsquo;in evl&acirc;tlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Selman-i Faris&icirc; der ki: &ldquo;Allah Resul&uuml; (s.a.a)&rsquo;inin yanındaydık, Hz. H&uuml;seyin (a.s)&rsquo;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&rsquo;ın h&uuml;ccetisin, Allah&rsquo;ın h&uuml;ccetinin oğlusun, Allah&rsquo;ın h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&rsquo;ın dokuz h&uuml;ccetinin babasısın</em>.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	<em>&ldquo;Allah bir grubu getirecek ki, onlar Allah&rsquo;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi il&acirc;h&icirc; saltanata ulaşır. O, vadedilen <strong>Mehdi</strong>&rsquo;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun (kıyamı) i&ccedil;in m&uuml;sait olacaktır. S&ouml;z&uuml; dinlenecek; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak. O zaman onun imameti kemale erişecek ve hil&acirc;feti yery&uuml;z&uuml;nde tespit olacak ve... yery&uuml;z&uuml; <strong>Mehdi</strong> (a.s)&rsquo;ın varlığıyla bayındır ve mutlu olacaktır; nehirler akacak; fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına sel&acirc;m olsun</em>.<em>&rdquo;</em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudr&icirc;, Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar, ondan razı olacaklardır. O, malları sahih olarak taksim edecektir.&rdquo;</em></p>\n\n<p>\n	Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sorduğunda: <em>&ldquo;Halkın arasında eşit olarak (dağıtacaktır).&rdquo; </em>buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler:<em> &ldquo;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. &Ouml;yle ki nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&rsquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara; &lsquo;<strong>Mehdi </strong>bana mal vermeni emrediyor&rsquo; de.&rsquo; denilecek. Hazinedar ona; &lsquo;Se&ccedil;&rsquo; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&rsquo; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve; &lsquo;Biz verdiğimiz bir şeyi geri almayız&rsquo; denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Cabir bin Abdullah-i Ensar&icirc; ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi </strong>benim evl&acirc;tlarımdandır; onun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahl&acirc;k ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &lsquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rsquo; İsa da cevaben ş&ouml;yle diyecektir: &lsquo;Namaz senin i&ccedil;in ikame olunmuştur.&rsquo; B&ouml;ylece İsa benim evl&acirc;tlarımdan birinin arkasında namaz kılacaktır.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&rdquo; </em>Sonra buyurdu ki: <em>&ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &lsquo;Gel bize namaz kıldır&rsquo; diyecek. İsa cevaben: &lsquo;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&rsquo; diyecektir.&rdquo; </em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyr&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;İsa bin Meryem nazil olup imamınız da sizden olunca ne yapacaksınız?&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&rdquo; </em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	17- &Uuml;mm&uuml; Seleme&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim itretim ve Fatıma evl&acirc;tlarındandır.&rdquo;</em> <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	18- Enes bin Malik&rsquo;den; dedi ki: Hz. Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Biz Abdulmuttalib evl&acirc;tlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</em><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	19- İbn-i Abbas&rsquo;tan; dedi ki: Hz. Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> cennet ehlinin tavusudur.&rdquo;</em> <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	20- Ebu Said Hudr&icirc;&rsquo;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&ucirc;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	21- Kays bin Cabir, dedesinden; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&rsquo;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	22- Ali (a.s)&rsquo;dan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimde H&uuml;seyin&rsquo;in evl&acirc;tlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	23- Huzeyfe&rsquo;den, dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&rdquo; </em><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	24- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Peygamber&rsquo;den sonra birtakım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&rsquo;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yıl yaşayacak. </em>(S&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&rsquo;in teredd&uuml;d&uuml;nden dolayıdır) Allah Resul&uuml; sonra ş&ouml;yle devam etti: <em>&ldquo;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &lsquo;Ey <strong>Mehdi</strong>, bana bağışta bulun, bana bağışta bulun&rsquo; diyecek. Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&rdquo; </em><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	25- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	26- Taberan&icirc;, Avf bin Malik&rsquo;ten Resulullah (s.a.a.)&rsquo;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir:</p>\n\n<p>\n	<em>&ldquo;Ey Avf, &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik, geri kalanı ise cehennemliktir.&rdquo; </em></p>\n\n<p>\n	Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen, ona t&acirc;bi ol ki, hidayete erenlerden olasın.&rdquo; </em><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	27- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bel&acirc; inecektir. &Ouml;yle ki, ondan daha ağır bir bel&acirc; duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;n de ehli, yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer, tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte bulunan b&uuml;t&uuml;n yağmuru Allah, onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&rsquo;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&rdquo;</em> <a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu, ancak Şeyhyan&rsquo;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&rsquo;ın sahibinin de naklettiğini, Taberan&icirc;&rsquo;nin Mu&rsquo;cem adlı kitabında, Ebu Nuaym&rsquo;in de Menakıb&rsquo;&uuml;l-Mehdi adlı kitabında tahri&ccedil; ettiğini kaydetmiştir.</p>\n\n<p>\n	28- Huzeyfe el-Yeman&icirc;&rsquo;den; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle dediğini duydum:</p>\n\n<p>\n	<em>&ldquo;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmetin vay h&acirc;line! Kendilerine itaat edenler hari&ccedil;, M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;l&acirc;kat ettiğinde diliyle onlara yağcılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İsl&acirc;m dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri hel&acirc;k edecek ve &uuml;mmeti fesadından sonra tekrar ısl&acirc;h edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&rsquo;imden bir kişi, h&uuml;k&ucirc;mete kavuşup İsl&acirc;m&rsquo;ı muzaffer kılacaktır. Allah vaadine hil&acirc;f etmez. O, vaadini ger&ccedil;ekleştirmeye kadirdir.&rdquo; </em><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	29- Katade&rsquo;den; dedi ki: &ldquo;Said bin Musayyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet, o haktır, Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi. Ben: &lsquo;Fatıma&rsquo;nın hangi evl&acirc;dındandır?&rsquo; dedim. Said: &lsquo;Şimdilik bu kadarı yeter.&rsquo; cevabını verdi.&rdquo;</p>\n\n<p>\n	El-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabının ikinci babında da Nuaym bin Hammad, Katade&rsquo;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &ldquo;Said bin Museyyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet.&rsquo; dedi. Ben: &lsquo;O kimdendir?&rsquo; dedim. O: &lsquo;Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	30- Abdullah&rsquo;tan; dedi ki: Bizler Resulullah&rsquo;ın huzurunda bulunduğumuz bir sırada Haşim Oğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-i Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor ki: Bu arada ben: &ldquo;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz.&rdquo; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&rsquo;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bel&acirc;, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&rsquo;imden bir kişiye verinceye kadar razı olmayacaklar. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek olsa bile onlara katılsın.&rdquo; </em><a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu hadisin benzerini el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabında da nakletmiş ve sonunda da &ldquo;Emekleyerek bile olsa katılın; &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&rsquo;dir.&rdquo; ibaretini eklemiştir.</p>\n\n<p>\n	31- Ali (a.s)&rsquo;dan; dedi ki:</p>\n\n<p>\n	&ldquo;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;ten midir? Yoksa diğerlerinden mi?&rdquo; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra da onların kalbini bizimle birleştirerek kardeş kılacaktır.&rdquo; </em></p>\n\n<p>\n	el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberan&icirc;, onu Mucem&rsquo;&uuml;l-Evsat adlı kitabında, Ebu Nuaym, onu Hilyet&rsquo;&uuml;l-Evliya adlı kitabında ve Abdurrahman bin Hatem, onu el-Eval&icirc; adlı kitabında nakletmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	32- Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rdquo; </em></p>\n\n<p>\n	Yine Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek: &lsquo;Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rsquo; diye nida edecek.&rdquo; </em><a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&rdquo; </em><a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebu Said Hudr&icirc; ve Cabir bin Abdullah&rsquo;tan; dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&rdquo; </em><a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Veddak&rsquo;tan; dedi ki:</p>\n\n<p>\n	Ben Ebu Said Hudr&icirc;&rsquo;ye: &ldquo;Andolsun Allah&rsquo;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın.&rdquo; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &ldquo;Eğer Allah Resul&uuml;&rsquo;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona &lsquo;Al!&rsquo; diyecek; kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&rdquo; </em><a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- Ebu Nazre&rsquo;den; dedi ki:</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;ın yanında oturuyorduk. Bu arada Cabir: &ldquo;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml;, ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Acem tarafından; onlar bunu engelleyecektir.&rdquo; dedi. Sonra ş&ouml;yle dedi: &ldquo;İleride Şam ehli i&ccedil;in de ne bir dinar, ne de bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Rum tarafından engelleme olacak.&rdquo; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: Allah Resul&uuml; (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em></p>\n\n<p>\n	Bu hadisi nakleden Cerir diyor ki: &ldquo;Ben Ebu Nazre ve Ebu&rsquo;l-Al&acirc;&rsquo;ya: &ldquo;Acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo; dedim. Onların her ikisi de: &ldquo;Hayır.&rdquo; dediler.</p>\n\n<p>\n	Ayrıca İbn&rsquo;&uuml;l-M&uuml;senna, Abdulvahhab&rsquo;tan, o da Cerir&rsquo;den aynı senetle bu hadisin benzerini nakletmiştir.&rdquo; <a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&rsquo;tan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&rsquo;den gayri hi&ccedil; kimse doğrultamayacaktır.&rdquo; </em><a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- İbn-i Abbas&rsquo;tan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bir &uuml;mmet ki, ben onun başında, İsa onun sonunda ve <strong>Mehdi</strong> de onun ortasındadır, nasıl hel&acirc;k olabilir?&rdquo; </em><a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah bin Haris bin Caz&icirc; Zabid&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em> ortamı hazırlayacaklardır.&rdquo; </em><a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	40- Abdullah İbn-i &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bu iş, </em>-imamet ve İsl&acirc;m toplumunun &ouml;nderliği-<em> insanlardan iki kişi kalıncaya kadar daim&icirc; olarak Kureyş&rsquo;te olacaktır.&rdquo;</em> <a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- M&uuml;sned-i Ahmed bin Hanbel, c.1, s.99, hadis: 734; S&uuml;nen-i Eb&icirc; Davud, hadis: 3734; İtikad-ı Beyhak&icirc;, s.105; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432; Nur&rsquo;&uuml;l-Ebsar, s.145.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Sahih-i Tirmiz&icirc;, hadis: 2157; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; S&uuml;nen-i Eb&icirc; Davud, hadis: 3733.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- M&uuml;sned-i Ahmed, c.3, s.36, hadis: 10887; el-M&uuml;stedrek, c.4, s.557; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.186.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Zehair&rsquo;ul-Ukba, s.136, Mısır basımı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488-490. Bu hadisi Ebu Nuaym de Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2156. Tirmiz&icirc;, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudr&icirc;, &Uuml;mm&uuml; Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- S&uuml;nen-i İbn-i Mace, hadis: 3769; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30, es-Savaik&rsquo;ul-Muhrika, on ikinci ayet; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 36. Hadis; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.97; Kurtub&icirc;, Tezkire, s.619; el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.280, Ebu&rsquo;l-Al&acirc; Attar, el-Erbaun, s.301; Cami&rsquo;us-Sağir, c.2, s.377; el-Hav&icirc; Li&rsquo;l-Fetava, s.64, İsaf&rsquo;ur-Rağib&icirc;n, s.150, ve...</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.494,</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.285, 445.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- a.g.e. s.492.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- a.g.e. s.467.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10780, 10791, 10887, 10706, 11238, M&uuml;ntehab-u Kenz&rsquo;&uuml;l-Ummal, c.6, s.29; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.137; Nur&rsquo;&uuml;l-Ebsar, s.155, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.469.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Feraid&rsquo;us-Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4067.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Sahih-i M&uuml;slim, hadis: 225, M&uuml;sned-i Ahmed, hadis: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Sahih-i Buhar&icirc;, hadis: 3193, Sahih-i M&uuml;slim, hadis: 222, 223, 224, M&uuml;sned-i Ahmed, hadis: 7355, 8077.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;sned-i Ahmed, hadis: 610, S&uuml;nen-i İbn-i Mace, hadis: 4075; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9243, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488; Cevahir&rsquo;&uuml;l-Ikdeyn, s.432 ve...</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3735; S&uuml;nen-i İbn-i Mace, hadis: 4076, M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.96; et-Tac&rsquo;&uuml;l-Camiu Li&rsquo;l-Usul, c.5, s.364; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432, ve..</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.435, Savaik-&uuml;l Muhrika, s.309, Zehair-&uuml;l Ukba, s.15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.295; İbn-i Şirveyh-i Deylem&icirc;, el-Firdevs, Elif ve L&acirc;m babı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.181, 435 ve 489; Nur&rsquo;&uuml;l-Ebsar, s.154.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.558, el-M&uuml;sned, c.3, s.28, 70, hadis: 10791, 11238; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 2. Hadis; Telhis&rsquo;ul-M&uuml;stedrek, c.4, s.558, ve el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.63.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;sd&rsquo;&uuml;l-Gabe, c.1, s.259; Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 37. Hadis; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.98; es-Savaik&rsquo;ul-Muhrika, s.99; el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.64; Cami&rsquo;us-Sağir, c.2, s.33; el-Fusu&rsquo;&uuml;l-M&uuml;himme, s.280; el-İsabe, c.4, s.31; Mecma&rsquo;uz-Zevaid, c.5, s.190; el-Erbaun, s.299; el-Kureb F&icirc; Muhabbet&rsquo;il-Arab, s.134; Nur&rsquo;&uuml;l-Ebsar, s.231; el-Feth&rsquo;&uuml;l-Kebir, c.2, s.164.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, Meveddet&rsquo;&uuml;l-Kurba, s.96.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9245; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.188.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2158. Tirmiz&icirc;, Ebu İsa&rsquo;dan naklen bu hadisin hasen olduğunu kayderek, onun bir&ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10737; et-Tac&rsquo;&uuml;l-Cami Li&rsquo;l-Usul, c.5, s.364.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3736; el-M&uuml;stedrek, c.4, s.557; et-Tac, c.5, s.364; Nur&rsquo;&uuml;l-Ebsar, s.145; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30 ve...</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- el-Hav&icirc; Li&rsquo;l-Feteva, c.2, s.67; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.404.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.1334; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.341, ve...</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448, el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4072.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.491; Nur&rsquo;&uuml;l-Ebsar, s.155; el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman; el-Mel&acirc;him ve&rsquo;l-Fiten, 191. bab.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Ebu Nuaym, Erbaune Hadisen, 16. Ve 17. hadis.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.423; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.135.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Sahih-i M&uuml;slim, hadis: 5190, 5191; M&uuml;sned-i Ahmed, hadis: 10589, 10911, 11030, 11152, 11478; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.182, 230; et-Tac&rsquo;ul-Cami Li&rsquo;l-Usul, c.5 s.363.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- M&uuml;sned-i Ahmed, hadis: 11502.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Sahih-i M&uuml;slim, hadis: 5189; M&uuml;sned-i Ahmed, hadis: 13886.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, 259.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Tarih-i İbn-i Asakir, c.2, s.62; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30-31; es-Siret&rsquo;&uuml;l-Halebiyye, c.1, s.227.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4078.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- Sahih-i Buhar&icirc;, hadis: 324 ve 6607; Sahih-i M&uuml;slim, hadis: 3392; M&uuml;sned-i Ahmed, hadis: 4519, 4600 ve 5847.</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinde Hz. Mehdi','','inherit','closed','closed','','2560-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2560,'http://islamex.com/?p=2611',0,'revision','',0),(2612,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<h4 style=\"text-align: right;\">\n	Mehdi AKSU/Erenler2</h4>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','inherit','closed','closed','','2561-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2561,'http://islamex.com/?p=2612',0,'revision','',0),(2613,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<h4 style=\"text-align: right;\">\n	Abdullah TURAN/Erenler3</h4>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında Hz. Mehdi\'ye İnanmak','','inherit','closed','closed','','2562-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2562,'http://islamex.com/?p=2613',0,'revision','',0),(2614,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<h5 style=\"text-align: right;\">\n	Cafer BENDİDERYA/Erenler 4-5</h5>\n\n<p>\n	İslam&#39;ın&nbsp; temel esasları ve siyasi, toplumsal, ekonomik, k&uuml;lt&uuml;rel değerleri ve diğer &ouml;ğretileri, İslam Peygamberi (s.a.a) ve masum imamların d&ouml;neminde (H. 260 yılına kadar) a&ccedil;ıklanmıştır. Her ne kadar bu d&ouml;nem zarfında Allah Resul&uuml;&rsquo;n&uuml;n vefatından sonra iktidarı ele ge&ccedil;iren despot y&ouml;neticilerin ve muhaliflerin Ehl-i Beyt&rsquo;e karşı şiddetli baskıları ve engellemeleri olduysa da,&nbsp; yine de masum imamlar (a.s), fırsatları değerlendirerek İslam&icirc; meseleleri &ccedil;eşitli boyutlarıyla a&ccedil;ıkladılar. Artık İslam&icirc; &ouml;ğretiler &ouml;yle bir d&uuml;zeyde a&ccedil;ıklığa kavuşmuştu ki, İslam dini, her t&uuml;rl&uuml; tartışmalara b&uuml;t&uuml;n boyutlarıyla cevap verebilecek ve insanlığın b&uuml;t&uuml;n ihtiya&ccedil;larını karşılayabilecek evrensel h&uuml;k&uuml;met kurabilme kabiliyetine ulaşmıştı.</p>\n\n<p>\n	Zaten bu iktidarın dar kapsamlı da olsa bir &ouml;rneği, İslam&#39;ın aziz peygamberi (s.a.a) ve Emir-&uuml;l M&ucirc;minin Ali (a.s) vasıtasıyla uygulanmış ve insanlığa onun adilane y&ouml;netim şekli bir nebze de olsa tattırılmıştı. Buna binaen, Hz.<strong> Mehdi</strong>&#39;nin (a.s) imamete ulaşma zamanına kadar Allah tarafından evrensel tek bir h&uuml;k&uuml;met ortamı hazırlanmış; İslam&icirc; kanun ve h&uuml;k&uuml;mler tedvin edilmiş ve İslam&icirc; adaletin numunesi g&ouml;sterilmiş ve bilfiil tatbik edilmişti; ama hen&uuml;z insanlar bu ilahi h&uuml;k&uuml;metin ger&ccedil;ekleşmesi i&ccedil;in hazır değillerdi, eğer insanlar bu iktidarı kabul etmeye hazır olsalardı, İmam-ı Zaman gaybete &ccedil;ekilmez, ilah&icirc; kanunu uygulamaya koyulur ve İslam&#39;ın adil iktidarını d&uuml;nyanın baştan başa tamamına yerleştirirdi. Dolayısıyla Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın gaybete &ccedil;ekilmesi ve gaybet-i suğra&rsquo;sının (kısa gaybetinin), gaybet-i kubra&#39;ya (b&uuml;y&uuml;k gaybete) d&ouml;n&uuml;şmesi insanların hen&uuml;z b&ouml;yle bir y&ouml;netime hazır olmayışlarından kaynaklanabilir ve aynı gerek&ccedil;eyle de devam etmiş olabilir. Bu gerek&ccedil;e dikkate alınırsa Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın, ancak halkın her bakımdan onun h&uuml;k&uuml;metine hazır olup kabul edecekleri bir zamanda zuhur edeceği anlaşılmaktadır.</p>\n\n<p>\n	Ehl-i Beyt alimlerinin başta gelenlerinden olan rahmetli H&acirc;ce Nasiruddin Tusi gaybetin gerek&ccedil;eleri hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;Hz.<strong> Mehdi</strong>&#39;nin (a.s) gaybetinin sebebi ne Allah Teala&#39;dır, ne de o hazretin kendisi. Gaybetin sebebi, halkın tutumu ve masum imamın y&ouml;netiminden ka&ccedil;ınmalarıdır. Dolayısıyla gaybetin sebebi ortadan kalkığı zaman zuhur ger&ccedil;ekleşecektir.&rdquo;</p>\n\n<p>\n	Elbette gaybet olayı ilahi hikmet gereğince ge&ccedil;ekleşmiştir ve biz onun esrarının tamamını bilmiyoruz; ama gaybetin asıl sırrı bu olabilir. On bir masumun imameti m&uuml;ddetince insanların tuğyan ve itaatsizliği tecr&uuml;be edilmiş ve halkın onlardan sapması ve onları desteklemeyişleri bu m&uuml;ddet zarfında tamamen belli olmuştu. Halkın, İslam&#39;ın &acirc;dil iktidarının h&uuml;km&uuml; altına girmek istemeyişlerinde ş&uuml;phe kalmamıştı; b&ouml;yle bir ortamda, gaybet tabii bir meseledir ve aslında onun toplumda zuhur ve huzuru sorulup durur, b&ouml;yle bir vaziyette İmam <strong>Mehdi </strong>ne diye toplumda zahir olsun ki? İmam <strong>Mehdi (a.s) </strong>zuhuruna ortam hazırlanıncaya kadar gaybet edecek ve kendi vazifelerini gizli olarak yerine getirecektir. Bu arada onu ger&ccedil;ekten g&ouml;rmek isteyenleri kendini ziyaret ve desteklemeye muvaffak edecektir. <strong>&ldquo;Bir kavim kendisini değiştirmedik&ccedil;e Allah onu değiştirmez.&rdquo;</strong></p>\n\n<p>\n	Bu sır, zuhur vaktine kadar gizli kalacak ve o zaman b&uuml;t&uuml;n insanlar gaybetin sebebinin kendi varlıklarında gizli olduğu halde bundan niye gafil olduklarını anlayacaklar. Dolayısıyla İmam&#39;ın zuhur etmesi i&ccedil;in insanların kendilerini daha fazla hazırlamaları, ıslah edip yanlışlıklarından d&ouml;nmeleri gerekir. Oysa onlar bir takım fasık ve zalim y&ouml;netimlere g&ouml;n&uuml;l bağlamış, bu y&ouml;netimlerin dertlerine deva olabileceğini ve onların g&ouml;sterişli teşkilatlarının bir işe yarayacağını sanmışlardır.</p>\n\n<p>\n	Elbette, &ldquo;Hz.<strong> Mehdi (a.s)</strong>&#39;ın gaybet etmesine &ndash;kayba &ccedil;ekilmesine- sebep olan halkın kendisidir&rdquo; c&uuml;mlesinin manası; istisnasız herkesin bu b&uuml;y&uuml;k g&uuml;naha ortak olduğu anlamında değildir. Bu c&uuml;mlenin manası, hen&uuml;z halkın arasında hazretin zuhuru i&ccedil;in gerekli olan taraftar sayısının oluşmadığıdır. Yoksa a&ccedil;ıktır ki gaybet s&uuml;recinin başlamasından bu tarafa her zaman i&ccedil;in o hazretin y&ouml;netimi i&ccedil;in hazır olup bekleyen y&uuml;ce insanlar var olmuş ve var olmaya devam etmektedir de. Ama hen&uuml;z toplumun genelinde b&ouml;yle bir hazırlık ve beklenti s&ouml;z konusu değildir; a&ccedil;ıktır ki, hazırlıklı olmayan bir toplum da onun iktidarına muhalif olacaktır. Dolayısıyla bu s&uuml;re&ccedil; devam ettik&ccedil;e gaybet de devam&nbsp; edecektir. Aslında Allah Teala gaybet vasıtasıyla Hz.<strong> Mehdi </strong>(a.s)&rsquo;ı &ouml;l&uuml;mden korumuştur. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın vadettiği zamandan &ouml;nce zuhur ederse, onu da diğer masum imamlar gibi şehit edebilirler; b&ouml;ylece de ilahi g&ouml;revini yerine getirmeye muvaffak olamaz ve zuhuru, toplumsal hedefine erişemez.</p>\n\n<p>\n	Rahmetli Kuleyni <em>&ldquo;Kafi&rdquo;</em> kitabında ve Şeyh Tusi <em>&ldquo;Gaybet&rdquo;</em> kitabında Z&uuml;r&acirc;re&rsquo;nin ş&ouml;yle dediğini nakletmişlerdir: &ldquo;Ben İmam Sadık (a.s)&rsquo;ın huzuruna vardığımda o hazretin: &ldquo;<strong>Mehdi</strong> (a.s) kıyam etmeden &ouml;nce, gaybet edecektir&rdquo; buyurduğunu duydum. &ldquo;Ni&ccedil;in?&rdquo; dedim:</p>\n\n<p>\n	İmam (a.s): &ldquo;Korku y&uuml;z&uuml;nden&rdquo; buyurdular. Sonra da &ouml;ld&uuml;r&uuml;lme korkusuna kinaye olarak karnına işaret&nbsp; ettiler.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonra hadislerden anlaşıldığı &uuml;zere İmam <strong>Mehdi</strong> (a.s)&rsquo;ın, kıyam zamanına kadar, takiyyeyle bile olsa, hi&ccedil;bir batıl rejim ve iktidarı tanımaması; hi&ccedil;bir zalim y&ouml;netici ve sultana takiyyeyle olsa bile biat etmemesi ve hi&ccedil;bir zalimin h&uuml;k&uuml;met ve saltanat boyunduruğu altına girmemesi gerekmektedir. İmam Sadık (a.s) buyurmuşlardır ki: &ldquo;<strong>Mehdi</strong> hi&ccedil; kimseyle ahd, akid ve biati olmadığı bir halde kıyam edecektir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Zira ger&ccedil;eğe uygun hareket etmesi ve Allah&#39;ın dinini kamil bir şekilde perdesiz, korkusuz ve m&uuml;l&acirc;hazasız uygulayarak toplumda hakim kılması i&ccedil;in hi&ccedil; bir ahd, s&ouml;zleşme ve kayırmaya mahkum olmaması icap etmektedir.</p>\n\n<p>\n	&Ouml;yle ki, tamamen a&ccedil;ık bir ge&ccedil;mişle ve hi&ccedil; kimseye karşı taahh&uuml;t sorumluluğu olmaksızın zuhur edecek ve b&uuml;t&uuml;n fasık h&uuml;k&uuml;metlerin defterini d&uuml;recek ve İslam&#39;ı d&uuml;nyaya hakim kılacaktır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Usul-i K&acirc;fi</em>, c.1 s.337.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> <em>- a.g.e.,</em> c.1, s.342.</p>\n	</div>\n</div>','Gaybet Meselesi','','inherit','closed','closed','','2563-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2563,'http://islamex.com/?p=2614',0,'revision','',0),(2615,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp;Hz. İmam Mehdi (a.s)&rsquo;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştan başa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam Mehdi (a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: &ldquo;Kim boynunda biat olmadan (başka bir hadiste ise) -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&rdquo;[1] hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	&nbsp;&nbsp; Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	&nbsp;&nbsp; Nitekim Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&rdquo; [2] ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp;&nbsp; Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&rsquo;nin, ayette ge&ccedil;en &ldquo;imamlar&rdquo;dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&rsquo;ın da; &ldquo;Ayette ge&ccedil;en &lsquo;imamlar&rsquo;dan maksat, her asrın imamıdır.&rdquo; buyurduğunu kaydetmiş, sonra da Hz. Ali&rsquo;nin Allah Resul&uuml;&rsquo;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&rsquo;in takip&ccedil;ilerini getirin, Musa&rsquo;nin takip&ccedil;ilerini getirin, İsa&rsquo;nın takip&ccedil;ilerini getirin ve Muhammed&rsquo;in takip&ccedil;ilerini getirin.&rsquo; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&rsquo; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&rdquo; [3]</p>\n\n<p>\n	&nbsp;&nbsp; Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&rsquo;nın; &ldquo;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&rdquo; [4] ayetidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&rsquo;den naklen der ki: &ldquo;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir.&rdquo;[5]</p>\n\n<p>\n	&nbsp;&nbsp; Fahr-i Raz&icirc;, Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz.&rdquo;[6] ayetinin tefsirinde de der ki: &ldquo;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&rsquo;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&rsquo;nın; &ldquo;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir.&rdquo;[7] ayetinin mucibince Resul&rsquo;&uuml;n kendisidir. Allah Resul&uuml;&rsquo;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&rsquo;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur.&rdquo; [8]</p>\n\n<p>\n	&nbsp;&nbsp; Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; &ldquo;Zamanının imamını tanımadan veya boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&rdquo; buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&rsquo;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	&nbsp;&nbsp; Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&rsquo;n&uuml;n; &ldquo;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&rdquo;[9], &ldquo;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&rdquo;[10], &ldquo;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&rdquo;[11], &ldquo;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&rsquo;nın havar&icirc;leri gibi, on ikidir.&rdquo;[12],&ldquo;Benden sonra Ehl-i Beyt&rsquo;imden on iki imam gelecektir.&rdquo;[13],&ldquo;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da Kaim&rsquo;dir.&rdquo;[14] gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&rsquo;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	&nbsp;&nbsp; Ama ne var ki, Allah Resul&uuml;&rsquo;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&rsquo;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&rsquo;nın sonuncusu olan on ikinci imam Hz. Mehdi (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&rsquo;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&rsquo;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp; Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&rsquo;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. Mehdi (a.s)&rsquo;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&rsquo;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- &ldquo;Mehdi&rsquo;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&rsquo;e indirileni ink&acirc;r etmiştir.&rdquo;</p>\n\n<p>\n	2- &ldquo;.Mehdi&rsquo;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur.&rdquo;[15]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Mehdi&rsquo;yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; Mehdi&rsquo;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&rsquo;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&rsquo;an-ı Kerim&rsquo;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&rsquo;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. Mehdi (a.s)&rsquo;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&rsquo;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &ldquo;İnk&acirc;r eden şahıs, Mehdi&rsquo;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&rdquo;[16]</p>\n\n<p>\n	&nbsp;&nbsp; İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz. Mehdi (a.s)&rsquo;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. Mehdi (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&rsquo;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&rsquo;in yazdığı el-İmam&rsquo;ul-Mehdi kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz. Mehdi (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.[17]</p>\n\n<p>\n	--------------------------------------------------</p>\n\n<p>\n	[1] - Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n\n<p>\n	[2] - İsra/71,72.</p>\n\n<p>\n	[3] - Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n\n<p>\n	[4] - A&rsquo;raf/181.</p>\n\n<p>\n	[5] - Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n\n<p>\n	[6] - Nahl/89.</p>\n\n<p>\n	[7] - Bakara/143.</p>\n\n<p>\n	[8] - Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n\n<p>\n	[9] - Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n\n<p>\n	[10] - Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n\n<p>\n	[11] - el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n\n<p>\n	[12] - Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[13] - Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n\n<p>\n	[14] - Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[15] - Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-Mehdiyy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-Mehdi, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati Mehdiyy-i Ahir-iz-Zaman, 12.bab.</p>\n\n<p>\n	[16] - el-Burhan fi Alamet&rsquo;il-Mehdiyyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n\n<p>\n	[17] - &ldquo;el-İmam&rsquo;ul-Mehdi&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;Nevid-i Emn ve Eman&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>','Hz. Mehdi (a.s)\'a İnanmak-1','','inherit','closed','closed','','2554-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2554,'http://islamex.com/?p=2615',0,'revision','',0),(2616,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	Peygamberimiz (sav)&rsquo;in bir&ccedil;ok hadisinde, Hz. Mehdi&rsquo;nin &ccedil;eşitli &ouml;zellikleri tarif edilmiştir. Bu hadisler doğrultusunda inceleyeceğimiz Hz. Mehdi&rsquo;nin manevi &ouml;zellikleri, ahir zamanın bu b&uuml;y&uuml;k şahsını tanıyabilmek i&ccedil;in &ouml;nemli birer yol g&ouml;sterici niteliğindedir.</p>\n\n<p>\n	<strong>&nbsp; Allah&rsquo;tan &Ccedil;ok Korkması</strong></p>\n\n<p>\n	&nbsp; Bir insan Allah korkusunu ne kadar fazla hissederse, o kadar Allah&rsquo;a yakınlaşır. G&uuml;&ccedil;l&uuml; bir Allah korkusu, beraberinde Y&uuml;ce Allah&rsquo;a duyulan bağlılığı ve sevgiyi de getirir. Peygamber Efendimiz (sav)&rsquo;in hadislerinde belirtildiği gibi, Hz. Mehdi&rsquo;nin sahip olduğu Allah korkusu son derece g&uuml;&ccedil;l&uuml;d&uuml;r:</p>\n\n<p>\n	Mehdi, gerges kuşunun kanadı ile titremesi gibi Allah&rsquo;tan &ccedil;ok korkan bir kimsedir. (Celaleddin Suyuti&rsquo;nin Tasnifinden Hadisler, Ahir Zaman Mehdisi&rsquo;nin Alametleri (Kitab&uuml;l Burhan fi Alametil Mehdiyyil Muntazar), s. 23, Terc&uuml;me: M&uuml;şerref G&ouml;zc&uuml;. Kahraman Neşriyet`Kitabevi-İstanbul.</p>\n\n<p>\n	<strong>&nbsp; G&uuml;zel Ahlaklı Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah tarih boyunca pek &ccedil;ok el&ccedil;i g&ouml;ndermiştir. Kuran ayetlerinde, el&ccedil;ilerin g&uuml;zel ahlaklı oldukları haber verilmiştir. Kuran&rsquo;ın &ldquo;Ş&uuml;phesiz sen &uuml;st&uuml;n ve pek y&uuml;ce bir ahlak &uuml;zerindesin.&rdquo; (Kalem Suresi, 4) ayetiyle, Peygamberimiz Hz. Muhammed (sav)&rsquo;in &uuml;st&uuml;n bir ahlaka sahip olduğu bildirilmiştir. Hadislerde haber verildiği &uuml;zere, Allah&rsquo;ın kutlu bir el&ccedil;isi olan Hz. Mehdi&rsquo;de bu &ouml;zelliğe sahiptir.</p>\n\n<p>\n	&nbsp; Mehdi Allah&rsquo;a karşı son derece boyun eğicidir. Ahlak bakımından Peygamber&rsquo;e benzer. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	&nbsp; Ahlakı benim ahlakım olan bir evladım &ccedil;ıkacak. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 21)</p>\n\n<p>\n	&nbsp;<strong> M&uuml;cadeleci Olması</strong></p>\n\n<p>\n	&nbsp; Peygamber Efendimiz (sav)&rsquo;in hadislerinde bildirildiğine g&ouml;re, Hz. Mehdi de hem &uuml;st&uuml;n ahlakıyla, hem de g&uuml;&ccedil;l&uuml;, m&uuml;cadeleci karakteriyle t&uuml;m inananlara &ouml;rnek olacaktır:</p>\n\n<p>\n	&nbsp; Mehdi işi sıkı tutacak. (Kıyamet Alametleri, Berzenci, s. 175)</p>\n\n<p>\n	Mehdi hesabını &ccedil;ok seri bir şekilde g&ouml;recek ve vaadinden d&ouml;nmeyecektir. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 24)</p>\n\n<p>\n	&nbsp; Mehdi Doğu tarafından &ccedil;ıkacak. Karşısına dağlar bile dikilse onları ezip ge&ccedil;ecek, o dağlarda kendisine yol bulacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 39)</p>\n\n<p>\n	Hamiyeti İslamiyesi (Allah&rsquo;ın Sınırlarına Olan Titizliği ve Koruyuculuğu)</p>\n\n<p>\n	İslam&rsquo;ın aleyhine s&ouml;ylenecek bir s&ouml;z bile, ona ağır gelir.</p>\n\n<p>\n	(İbn Hacer El Mekki; &ldquo;El-Kavl&uuml;&rsquo;l Muhtasar fi Alamatil Mehdiyy-il Muntazar&rdquo;, s. 15-75)</p>\n\n<p>\n	&nbsp;<strong>&nbsp; Zamanın En Hayırlısı Olması</strong></p>\n\n<p>\n	Mehdi ortaya &ccedil;ıktığı d&ouml;nemde karışıklık i&ccedil;inde olan d&uuml;nya, onun vesilesiyle aydınlık bir &ccedil;ağ yaşamaya başlayacaktır. B&ouml;ylelikle onun vesilesiyle bir&ccedil;ok hayır ger&ccedil;ekleşecektir. Peygamberimiz (sav)&rsquo;in hadislerinde Hz.&nbsp;Mehdi i&ccedil;in devrinin en hayırlısı olduğu haber verilmektedir:</p>\n\n<p>\n	&nbsp; Muhammed &uuml;mmetinin en hayırlısı ve sizin zorlukları gideren veliniz olan kimseye katılın. O Mehdi&rsquo;dir.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 57)</p>\n\n<p>\n	Devrinde yery&uuml;z&uuml;n&uuml;n en hayırlısı kendisi olacaktır.</p>\n\n<p>\n	(El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 27)</p>\n\n<p>\n	Mehdi (zamanındaki) insanların en hayırlısıdır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 58)</p>\n\n<p>\n	&ldquo;Mehdi insanların en hayırlısıdır.&rdquo; (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Adaletli Davranır</strong></p>\n\n<p>\n	&nbsp; Ebu Ca&rsquo;fer Muhammed b. Ali demiştir ki:</p>\n\n<p>\n	&ldquo;Bizim Ehl-i Beytimizden Mehdi ortaya &ccedil;ıktığı zaman, malları eşit olarak paylaştırır. Halka adaletli davranır. Kim ona itaat ederse, Allah (c.c.)&rsquo;a itaat etmiş olur. O, Mehdi diye isimlendirilmiştir. &Ccedil;&uuml;nk&uuml; O, gizli (bilinmeyen) bir işe rehberlik edecektir.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdi&rsquo;si &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	&nbsp; Yery&uuml;z&uuml; daha &ouml;nce zul&uuml;m ve haksızlıkla dolu olduğu gibi Mehdi tarafından adalet ve doğrulukla doldurulacaktır. (Ali Bin Sultan Muhammed el Kari &ldquo;Risalet&uuml;l Meşreb el Verdi fi Mezhebi&rsquo;l Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Herkes Tarafından &Ccedil;ok Sevilmesi</strong></p>\n\n<p>\n	&nbsp; M&uuml;minlerin bir kimseyi sevmede g&ouml;zettikleri &ouml;l&ccedil;&uuml;, o kişinin Allah&rsquo;a olan yakınlığı, sevgisi, korkusu ve bağlılığıdır. Bu nedenle, Rabbimiz&rsquo;in sıfatları en &ccedil;ok kimde tecelli ediyorsa, m&uuml;minler tarafından en &ccedil;ok sevilen, saygı duyulan kişi o olur. Nitekim, Allah&rsquo;ın el&ccedil;ileri, Y&uuml;ce Allah&rsquo;ın sıfatlarının en fazla tecelli ettiği, takvaca en &uuml;st&uuml;n ahlakı g&ouml;steren kişiler olmuştur. Peygamberimiz (sav), ahir zamanda Hz. Mehdi&rsquo;nin, d&ouml;nemin en sevilen şahsı olacağına işaret etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) b&uuml;t&uuml;n insanların kalplerini onun (Mehdi&rsquo;nin) muhabbetiyle dolduracaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 42)</p>\n\n<p>\n	&nbsp; &Uuml;mmet-i Muhammed&rsquo;den memnun olmadık hi&ccedil;bir fert kalmayacaktır. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	Ebu Abdullah Nuaym b. Hammad, Abdullah b. Mes&rsquo;ud&rsquo;dan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) Onun muhabbetini insanların kalplerine yerleştirecektir. B&ouml;ylece onlar, g&uuml;nd&uuml;zleri arslan kesilen ve geceleri de ibadetle ge&ccedil;iren bir toplum olacaklar. (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; Onun hilafetinden yer ve g&ouml;k ehli, hatta havadaki kuşlar bile razı olacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 29)</p>\n\n<p>\n	&nbsp; <strong>Tebliğ G&uuml;c&uuml; (İrşad)</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin tebliğ g&uuml;c&uuml;yle ilgili aşağıdaki hadisler, g&ouml;r&uuml;nen manalarının dışında farklı şekillerde yorumlanmaktadır. Bu yorumlardan biri şu şekilde olabilir: Hz. Mehdi &ldquo;kuru bir ağa&ccedil;&rdquo;a benzetilen bir insana y&ouml;nelmesiyle ve onun hidayetine vesile olmasıyla; &ouml;nceleri aynı kuru bir ağa&ccedil; gibi etrafına faydalı olamayan bu insanı, bu kez yeşillenmiş ve meyve vermiş bir ağa&ccedil; gibi etrafına, yani devletine, milletine, dinine ve b&uuml;t&uuml;n insanlığa faydalı hale getirecektir.</p>\n\n<p>\n	&nbsp; Hz. Mehdi, kuru bir ağacı diktiğinde de ağa&ccedil; hemen yeşillenip yapraklanacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 43)</p>\n\n<p>\n	&nbsp; O (Mehdi) kuru bir kamış ağacını kuru bir yere dikecek, anında yeşillenip yaprak verecek. (Kıyamet Alametleri, Berzenci, s. 165)</p>\n\n<p>\n	&nbsp; Aşağıdaki hadiste de benzer bir şekilde; &ouml;nceleri cahil, cimri ve korkak olan bir insanın, ahir zamanın b&uuml;y&uuml;k m&uuml;rşidi (doğru yolu g&ouml;steren kişisi) Hz. Mehdi&rsquo;nin tebliği ve eğitimiyle bilgili, c&ouml;mert ve cesur bir hale geleceği; adeta &ouml;nceleri kuru ve faydasız olan bir ağacın yeşerip yaprak vermesi gibi şahsiyetini değiştireceği bildirilmektedir:</p>\n\n<p>\n	&nbsp; Asrında cahil, cimri ve korkak olan bir adam hemen alim, c&ouml;mert ve cesur olacak. (Kıyamet Alametleri, Berzenci, s. 186)</p>\n\n<p>\n	<strong>&nbsp;Zalimlere Karşı Hakkı M&uuml;dafa Eder</strong></p>\n\n<p>\n	&nbsp; Hafız Ebu Abdullah Nuaym b. Hammad &ldquo;Fiten&rdquo; kitabında, Cafer b. Yesar Es-sami&rsquo;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Mehdi zalime karşı hakkı m&uuml;dafa edecektir. Hatta (zalim) bir insanın azı dişinde olan (haksız bir lokmayı) bile ondan &ccedil;ekip alacak ve sahibine iade edecektir.</p>\n\n<p>\n	(En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal)</p>\n\n<p>\n	&nbsp;<strong> Hikmeti Ve Anlayış G&uuml;c&uuml;</strong></p>\n\n<p>\n	&nbsp; Hadislerde, Hz. Mehdi&rsquo;nin Allah tarafından kendisine verilmiş &ouml;zel bir g&uuml;ce sahip olduğu bildirilmektedir:</p>\n\n<p>\n	O, kimsenin bilemediği gizli bir g&uuml;c&uuml;n sahibi olduğu i&ccedil;in kendisine Mehdi denilmiştir.</p>\n\n<p>\n	(Ahir zaman Mehdisinin Alametleri, M&uuml;ellif: Ali Bin H&uuml;sameddin El Muttaki, Kahraman Neşriyat. S. 77)</p>\n\n<p>\n	&nbsp; B&uuml;y&uuml;k İslam alimlerinden Muhyiddin Arabi, eserlerinde Hz. Mehdi&rsquo;nin dikkat &ccedil;eken başlıca 9 &ouml;zelliğini şu şekilde belirtmektedir:</p>\n\n<p>\n	1. Basiret sahibi olması</p>\n\n<p>\n	2. Kutsal kitabı anlaması</p>\n\n<p>\n	3. Ayetlerin manasını bilmesi</p>\n\n<p>\n	4. Tayin edeceği kimselerin hal ve hareketlerini bilmesi</p>\n\n<p>\n	5. &Ouml;fkelendiğinde bile merhamet ve adaletten ayrılmaması</p>\n\n<p>\n	6. Varlıkların sınıflarını bilmesi</p>\n\n<p>\n	7. İşlerin girift taraflarını bilmesi</p>\n\n<p>\n	8. İnsanların ihtiyacını iyi anlaması</p>\n\n<p>\n	9. Bilhassa kendi zamanında ihtiya&ccedil; hissedilen gaibi ilimlere vukufu bulunması (bilmesi) gaibi (gizli, g&ouml;r&uuml;nmeyen) ilimlerden haberdar olması.</p>\n\n<p>\n	<strong>&nbsp; Kutsal Emanetlerle &Ccedil;ıkması</strong></p>\n\n<p>\n	&nbsp; Pek &ccedil;ok hadiste, Hz. Mehdi&rsquo;nin kutsal emanetlerin bulunduğu yerden &ccedil;ıkacağı ve bunları a&ccedil;an ilk kişi olacağı haber verilmektedir. Bu hadislerden biri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir; &ldquo;Mehdi, Mekke&rsquo;de Peygamberimiz&rsquo;in sancağı, g&ouml;mleği, kılıcı, işaretleri, nuru ve g&uuml;zel ifadesiyle yatsı vaktinde &ccedil;ıkar. (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi)</p>\n\n<p>\n	&nbsp; Peygamber (sav)&rsquo;in softan bayrağı ile &ccedil;ıkacaktır. O bayrak d&ouml;rt k&ouml;şeli olup dikişsizdir ve rengi siyahtır. O&rsquo;nda bir hicr (hale) bulunur. O Resulullah (sav)&rsquo;in vefatından beri a&ccedil;ılmamış olup Mehdi &ccedil;ıkınca a&ccedil;ılacaktır. (Ahir Zaman Mehdisinin Alametleri, Ali Bin H&uuml;samettin El Muttaki, s. 22)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi&rsquo;nin G&ouml;zetlenmesi -Takip Edilmesi-</strong></p>\n\n<p>\n	&nbsp; Deccal &ccedil;ıkınca, ona karşı m&uuml;minlerden bir şahıs (Mehdi) y&ouml;nelir. Derken o m&uuml;min kimseye bir&ccedil;ok silahlılar, Deccal&rsquo;in merkezlerde g&ouml;zetleme yapan silahlıları karşı &ccedil;ıkarlar. (Mehdilik ve İmamiye s. 37, Sahih-i M&uuml;slim, c. 11/s. 393&rsquo;den nakil)</p>\n\n<p>\n	&nbsp; Hadisin başlangıcında Hz. Mehdi&rsquo;nin Deccal&rsquo;in taraftarları tarafından g&ouml;zetlendiği ve takip edildiği bildirilmektedir. &Ouml;nceki devirlerde de, Allah yolunda m&uuml;cadelede bulunmuş bazı peygamberlerin de benzer şekilde g&ouml;zetlendiğini, b&ouml;ylece kontrol altında tutulmak istendiğini Kuran&rsquo;dan &ouml;ğrenmekteyiz:</p>\n\n<p>\n	&ldquo;O, kendisinde delilik bulunan bir adamdan başkası değildir, onu belli bir s&uuml;re g&ouml;zetleyin.&rdquo; (M&uuml;minun Suresi, 25)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; Sıkıntı Ve Zorluklarla Karşılaşması</strong></p>\n\n<p>\n	&nbsp; Din ahlakından uzak yaşayan kavimleri uyarmak ve onları doğru yola davet etmek i&ccedil;in g&ouml;nderilen el&ccedil;ilerin bir&ccedil;oğu, g&ouml;nderildikleri kavimler tarafından yalanlanmış ve onların &ccedil;eşitli itham ve iftiralarına maruz kalmışlardır. Ehl-i Beyt&rsquo;ten (Peygamberimiz (sav)&rsquo;in soyundan) gelecek olan Hz. Mehdi&rsquo;nin de bu gibi eziyet ve sıkıntılarla karşılaşacağı hadislerde haber verilmiştir. (En doğrusunu Allah bilir.)</p>\n\n<p>\n	&nbsp; Resulullah (sav) ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&nbsp; Mehdi, bizden, Ehl-i Beyt&rsquo;tendir. Biz &ouml;yle bir ev halkıyız ki Allah bizim i&ccedil;in ahireti d&uuml;nyaya tercih etmiştir. Benim Ehl-i Beytim muhakkak benden sonra bela, ka&ccedil;ırılma ve s&uuml;rg&uuml;ne uğrayacaktır. Benden sonra Ehl-i Beytim bela ve mihnetlerle (eziyet ve sıkıntılarla) karşılaşacaklar ve tarda maruz kalacaklardır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 14)</p>\n\n<p>\n	&nbsp;Mehdi, Resulullah&rsquo;ın bayrağı ile, insanların başlarına bela &uuml;zerine bela yağdığı ve &ccedil;ıkışından &uuml;mit kesildiği bir sırada &ccedil;ıkar. İki rekat namaz kılar. Namazdan d&ouml;n&uuml;nce ş&ouml;yle der: &ldquo;Ey insanlar! &Uuml;mmet-i Muhammed ve bilhassa onun Ehl-i Beyt&rsquo;i &ccedil;ok belalar g&ouml;rd&uuml;.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 55).</p>\n\n<p>\n	Dininde kavi, g&uuml;&ccedil;l&uuml; olanın başına gelecek belalar b&uuml;y&uuml;k olur. (İbni Hibban)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi Hakkında Olumsuz Propaganda Yapılması</strong></p>\n\n<p>\n	&nbsp; İslam d&uuml;şmanı olan Deccal&rsquo;in taraftarları, yazılı ve s&ouml;zl&uuml; yayın organlarıyla Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leyecekler, halkın nazarında onun itibarını sarsmaya &ccedil;alışacaklardır. Bu konuya bir hadiste ş&ouml;yle işaret edilmektedir:</p>\n\n<p>\n	&nbsp; M&uuml;min şahıs (Mehdi) Deccal&rsquo;ı g&ouml;r&uuml;nce: &ldquo;Ey insanlar! Resulullah&rsquo;ın zikrettiği Deccal işte budur&rdquo; der. Deccal hemen onunla ilgili emrini verir de o zat karnı &uuml;zerine uzatılır ve arkasından: &ldquo;Onu alın da yaralayın!&rdquo; der. Artık o zatın sırtı ve karnı d&ouml;ve d&ouml;ve genişletilir. Bu sefer onu iki eli ve iki ayağı ile yakalar da fırlatır atar. İnsanlar Deccal&rsquo;in onu bir ateş i&ccedil;ine attığını sanırlar. Halbuki o bir cennet i&ccedil;ine atılmıştır. (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu, s. 40)</p>\n\n<p>\n	&nbsp; Hadiste Mehdi&rsquo;nin &ldquo;sırtı ve karnından d&ouml;v&uuml;le d&ouml;v&uuml;le genişletilmesi&rdquo; m&uuml;teşabih olarak (benzetme yapılarak) s&ouml;ylenmiştir. Kitabın yazarı bu b&ouml;l&uuml;m i&ccedil;in &ldquo;Mehdi&rsquo;nin &uuml;n&uuml;, durmadan etrafa ilan edilip yayılmaktadır&rdquo; demektedir. Fakat bunu Deccal taraftarları yapacağı i&ccedil;in, bu propagandanın Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leme şeklinde olacağı s&ouml;ylenebilir. Ancak, ilk bakışta olumsuz gibi g&ouml;r&uuml;nse de, bunlar Hz. Mehdi&rsquo;nin tanınmasına ve İslam ahlakının yayılmasına vesile olacaktır.</p>\n\n<p>\n	&nbsp; <strong>Meleklerin Yardımıyla Desteklenmesi</strong></p>\n\n<p>\n	&nbsp; Peygamber kıssalarının bir&ccedil;oğunda, din ahlakını tebliğ ederlerken veya zor bir durumla karşılaştıklarında el&ccedil;ilerin hep Allah&rsquo;tan gelen yardımla desteklendikleri g&ouml;r&uuml;lmektedir. Bu yardım; peygamberlere o an vahiy gelmesi, olağan&uuml;st&uuml; doğa olaylarının meydana gelmesi gibi &ccedil;eşitli şekillerde olabildiği gibi, melekler yardımıyla da ger&ccedil;ekleşmiştir. Peygamber Efendimiz (sav)&rsquo;in bir hadisinde, Allah&rsquo;ın Hz. Mehdi&rsquo;ye de melekler aracılığıyla yardım edeceği haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;Allah (c.c) ona (Mehdi&rsquo;ye) &uuml;&ccedil; melekle imdad eyleyecektir. Onlar, (Mehdi&rsquo;ye) muhalefet edenlerin y&uuml;zlerine ve arkalarına vuracaklardır.&rdquo; (Ikdu&rsquo;d D&uuml;rer, s. 12)</p>\n\n<p>\n	<strong>&nbsp; Kimseye Tenezz&uuml;l Etmemesi</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;daki peygamber kıssalarını incelediğimizde, peygamberlerin her durumda Allah&rsquo;a d&ouml;n&uuml;p y&ouml;neldiklerini g&ouml;rmekteyiz. El&ccedil;ilerin Allah&rsquo;a olan i&ccedil;ten bağlılıklarını, O&rsquo;na duydukları sevgi ve korkuyu da yine Kuran ayetlerinden &ouml;ğrenmekteyiz. Aşağıdaki hadiste de vurgulandığı &uuml;zere, Hz. Mehdi&rsquo;de de bu &ouml;zellik g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;Mehdi bizden, Ehl-i Beyt&rsquo;tendir. O, benim &uuml;mmetimden, tenezz&uuml;l etmeyen (Allah&rsquo;tan başka hi&ccedil;bir varlığa minnet duymayan) bir şahıstır.&rdquo; (Suyuti, el-havi, 2/24)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; G&ouml;zden Uzak Olması</strong></p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	Geceleri ibadetle meşgul olup, g&uuml;nd&uuml;zleri gizli olacak.</p>\n\n<p>\n	(Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; <strong>Helalleri ve Haramları Bilmesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi &uuml;st&uuml;n ahlak sahibi olması ve g&uuml;&ccedil;l&uuml; Allah korkusu nedeniyle Y&uuml;ce Allah&rsquo;ın sınırlarını, helal ve haramları &ccedil;ok iyi bilmektedir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;ya soruldu: &ldquo;Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;G&ouml;n&uuml;l rahatlığı ve vakar sahibi oluşu ile, helal ve haramı &ccedil;ok iyi bilmesi ile tanınır.&rdquo;</p>\n\n<p>\n	(Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Her Sorumluluğu &Uuml;st&uuml;ne Alması</strong></p>\n\n<p>\n	&nbsp; Her g&ouml;revi &uuml;zerine alır ve zayıfa, d&uuml;şk&uuml;ne yardım eder.</p>\n\n<p>\n	(M. Muhyiddin Arabi &ldquo;Futuhat-El Mekkiye&rdquo;, 366. bab, c. 3, s. 327- 328)</p>\n\n<p>\n	<strong>&nbsp; Yoksullara Karşı Merhametli Olması</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;da yer alan pek &ccedil;ok ayetin sonunda Allah&rsquo;ın sonsuz merhameti hatırlatılmaktadır. Ayrıca Kuran&rsquo;da, iman edenlere &lsquo;merhameti birbirlerine tavsiye edenlerden olmaları&rsquo; (Beled Suresi, 17) emredilir.</p>\n\n<p>\n	&nbsp; Y&uuml;ce Rabbimiz&rsquo;in &ldquo;Erhamurrahimin&rdquo; (Merhamet Edenlerin En Merhametlisi) sıfatı, t&uuml;m peygamberler ve m&uuml;minler &uuml;zerinde tecelli eder. Bir hadiste Hz. Mehdi&rsquo;nin de son derece merhametli olduğu haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;&Ccedil;alışanlar &uuml;zerine disiplinli olması, malı c&ouml;mert&ccedil;e vermesi ve yoksullara karşı &ccedil;ok merhametli olması, Mehdi&rsquo;nin alametlerindendir.&rdquo;</p>\n\n<p>\n	&nbsp; (Ebu Nuaym tahric etmiştir.) Meri&rsquo;y B. Yusuf B. Ebubekir B. Ahmed B. Yusuf El Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fi&rsquo;l İmam El Mehdi El Muntazır&rdquo; Beklenen Mehdi Hakkında İslam Alimlerinin G&ouml;r&uuml;şleri, s. 133, 26 nolu dipnot, K&ouml;pr&uuml; Yayınları)</p>\n\n<p>\n	&nbsp; Mehdi&rsquo;nin alameti, &ccedil;alışanları &uuml;zerine disiplinli olması, mal konusunda c&ouml;mert olması, mazlumlara karşı da &ccedil;ok merhametli olmasıdır.&rdquo;</p>\n\n<p>\n	&nbsp; (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; İki Defa Kaybolması</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav)&rsquo;in hadislerinde, Hz. Mehdi&rsquo;nin iki defa kaybolacağı şu şekilde ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Bu işi yapacak olanın (yani Mehdi&rsquo;nin) iki gaybeti (kaybolması, gizlenmesi) vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.&rdquo; (&ldquo;El-Saa Fi Eşrat-is Saa&rdquo; s. 93 (Mısır baskısı.)</p>\n\n<p>\n	<strong>&nbsp; İhtiyacını Bildirmemesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin en &ouml;nemli &ouml;zelliklerinden biri de ihtiyacını bildirmemesidir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;a soruldu:</p>\n\n<p>\n	&ldquo; Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;. İnsanlar ona muhta&ccedil; olurlar. O, ise insanlara ihtiyacını bildirmez.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Cifr (Ebced) İlmini Bilmesi</strong></p>\n\n<p>\n	&nbsp; Bazıları dediler ki, bu kitabı kemal-i vukuf (olgunluğa ulaşmış) ahir zamanda hurucu muntazar Hz. Mehdi&rsquo;nin (&ccedil;ıkışı beklenen Hz. Mehdi&rsquo;nin) hurucuna mevkuftur ki, (&ccedil;ıkışına atfedilmiştir ki) onlar cifr ilmine vakıf ve sırlarına arif olurlar (bilirler.) Kitab-ı enbiyayı salifeden dahi bu ilim varid olmuştur. (Bu ilim, ge&ccedil;miş peygamberlere verilen kitaplardan ulaşmış bir ilimdir.) (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu s. 252)</p>\n\n<p>\n	&nbsp; <strong>&Ouml;rnek Ahlaka Sahip Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah her devirde insanlara uyarıcı g&ouml;ndermiş, bu el&ccedil;iler hak dini insanlara tebliğ vazifesiyle g&ouml;revlendirilmişlerdir. Ancak tebliğleri din ahlakını yalnızca anlatmakla sınırlı kalmamış, hal ve tavırlarıyla da insanlara &ouml;rnek olmuşlardır. Bir hadiste, Hz. Mehdi&rsquo;nin &ouml;rnek ahlakı ş&ouml;yle bildirilmiştir:</p>\n\n<p>\n	İlahi feyz (Allah&rsquo;ın ilham ettiği &uuml;st&uuml;n faziletler) ona ulaşır. Dini ilimleri ve &ouml;rnek ahlakı telakki eder. (Allah&rsquo;tan alır.)</p>\n\n<p>\n	(Konavi Risalet-&uuml;l Mehdi, s. 161 B)</p>\n\n<p>\n	<strong>&nbsp; SONU&Ccedil;</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav), incelediğimiz bu hadislerinde Hz. Mehdi&rsquo;nin ahlaki &ouml;zellikleri hakkında pek &ccedil;ok tanıtıcı bilgi vermiştir. Hz. Mehdi&rsquo;nin ahlakının, kendi ahlakına benzediğini bildirmiş, onun Allah korkusunu ve g&uuml;zel ahlakını &ouml;vm&uuml;şt&uuml;r. Peygamber Efendimiz (sav) Hz. Mehdi&rsquo;nin, insanların d&uuml;nyada ve ahiretteki kurtuluşlarına vesile olacak &ccedil;ok kıymetli bir kimse olduğunu belirtmiş ve ortaya &ccedil;ıktığında, insanların &ldquo;kar &uuml;zerinde s&uuml;r&uuml;nerek de olsa ona uymalarını&rdquo; bildirmiştir:</p>\n\n<p>\n	&nbsp; İbni Ebi Şeybe ve Naim b. Hammad Fiten isimli eserde, İbni Mace ve Ebu Naim ise İbni Mes&rsquo;ud&rsquo;dan tahric ettiler.</p>\n\n<p>\n	&nbsp; O dedi ki: . O (Mehdi) arza sahib olur ve kendisinden &ouml;nce baskı ve zul&uuml;mle dolu olan arzı adaletle doldurur. Sizden O&rsquo;na kim yetişirse, kar &uuml;zerinde s&uuml;r&uuml;nerek dahi olsa gelsin, O&rsquo;na katılsın. Zira O Mehdi&rsquo;dir. (Ahir zaman Mehdisinin Alametleri, Celalettin Suyuti, sf. 14)</p>\n\n<p>\n	&nbsp; İ&ccedil;inde bulunduğumuz d&ouml;nem bin d&ouml;rt y&uuml;z senedir beklenen, Peygamberimiz (sav)&rsquo;in m&uuml;jdelediği bu tarihi olayın ger&ccedil;ekleşmesinin yaklaştığı d&ouml;nemdir. Bu ger&ccedil;eğin şuurunda olan ve Hz. Mehdi ortaya &ccedil;ıktığında onun yanında olma şerefine erişmek isteyen t&uuml;m M&uuml;sl&uuml;manlar yazı boyunca anlatılan, Peygamberimiz (sav)&rsquo;in hadislerinde verdiği bilgileri dikkatlice okumalı, bu m&uuml;barek şahsı doğru bir şekilde tanıyabilmek i&ccedil;in t&uuml;m sebeplere sarılmalıdırlar. Zira bu bilgilerin dikkatlice araştırılıp incelenmesi, bu kutlu şahsın tanınabilmesinde Allah&rsquo;ın izniyle &ouml;nemli bir yol g&ouml;sterici olacaktır.</p>\n\n<p>\n	Hi&ccedil; kuşkusuz ki İslam dininin aslına d&ouml;nmesine ve Kuran ahlakının t&uuml;m yery&uuml;z&uuml;ne hakim olmasına vesile olacak, M&uuml;sl&uuml;manlar arasında b&uuml;y&uuml;k bir birlik sağlayacak b&ouml;ylesine kutlu bir zata zemin hazırlamak ve ona yardımcı olmak M&uuml;sl&uuml;manların &ouml;nemli bir sorumluluğudur. Hz. Mehdi gibi m&uuml;barek bir şahsın yakınlarından olabilmek, ona destek olabilmek, t&uuml;m insanlara y&ouml;nelik hayırlı faaliyetlerinde ona yardımcı olabilmek t&uuml;m inananlar i&ccedil;in b&uuml;y&uuml;k bir nimet ve şereftir.</p>','İmam Mehdi\'nin Manevi Özellikleri','','inherit','closed','closed','','2553-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2553,'http://islamex.com/?p=2616',0,'revision','',0),(2617,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re Mehdi&nbsp; babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem aleyhi&rsquo;s-sel&acirc;m&rsquo;den ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.[1]</p>\n\n<p>\n	&nbsp; Şia mektebi, son peygamber olan Hz. Muhammed Mustafa sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonuncusunun ise on ikinci İmam olan Hz. Mehdi olduğuna ve bu&nbsp; İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	&nbsp; Ehl-i Beyt mektebine g&ouml;re ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ismi, k&uuml;nyesi de Resulullah&rsquo;in k&uuml;nyesi olan Hz. Mehdi, Hz. Ali ve Hz. Fatıma&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin&rsquo;in oğlu Hz. Ali Zeyn&uuml;lAbidin&rsquo;in oğlu Hz. Muhammed B&acirc;kır&rsquo;ın oğlu Hz. Cafer Sadık&rsquo;ın oğlu Hz. Musa Kazım&rsquo;ın oğlu Hz. Ali Rıza&rsquo;nın oğlu Hz. Muhammed Taki&rsquo;nin oğlu Hz. Ali Naki&rsquo;nin oğlu Hz. Hasan Askeri&rsquo;nin oğludur. Yani Hz. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m&rsquo;den olan dokuzuncu torunudur.</p>\n\n<h2>\n	<br />\n	Doğum Tarihi</h2>\n\n<p>\n	&nbsp; Merhum Şeyh Mufid (&Ouml;lm. H. 413) &ldquo;el İrşad&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ın ismi ve k&uuml;nyesi de Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere ilahi bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;Vefayat-ul A&rsquo;yan&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	&nbsp; &ldquo;Hz. Mehdi&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;Fusul-&uuml;l Muhimme&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-H&uuml;ccet b. Hasan el-Halis Hicri 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<br />\n	Doğum Yeri</h2>\n\n<p>\n	&nbsp; İşaret edildiği gibi Hz. Mehdi&nbsp; Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden M&uuml;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;[2]</p>\n\n<p>\n	&nbsp; İmam Hasan Askeri ve babası İmam Ali Naki aleyhi&rsquo;s-selam&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h2>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	&nbsp; Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi[3]</p>\n\n<p>\n	&nbsp; Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m Hz. Mehdi&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt&rsquo;e karşı tutumunu incelemek gerekir.</p>\n\n<p>\n	-----------------------------------------</p>\n\n<p>\n	[1] - Merhum Kuleyni &ldquo;Usul-i Kafi&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam bir arada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; diye buyurdu. &ldquo;Usul-i Kafi&rdquo;, c. 1, s. 178.</p>\n\n<p>\n	[2] - Himevi, &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; ve İbn-i Esir, &ldquo;el-Kamil&rdquo;.</p>\n\n<p>\n	[3] - Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo;, s. 425.</p>','Hz. Mehdi (a.s)’ın Doğumu','','inherit','closed','closed','','2552-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2552,'http://islamex.com/?p=2617',0,'revision','',0),(2618,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp;İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;</p>\n\n<p>\n	&nbsp; Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;</p>\n\n<p>\n	&nbsp; Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	<strong>&nbsp; 1- el-Kafi, c. 1, s. 138</strong></p>\n\n<p>\n	&nbsp; Kerram&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 2- el-Kafi, c. 1 s. 137</strong></p>\n\n<p>\n	&nbsp; Ebu Herase&rsquo;den:</p>\n\n<p>\n	&nbsp; Muhammed B&acirc;kır aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	&nbsp; Aynı hadisi Şeyh Saduk &ldquo;Kemal ud Din&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder. Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	<strong>&nbsp; 3- el-Kafi, c. 1, s. 137:</strong></p>\n\n<p>\n	&nbsp; Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Muhammed B&acirc;kır ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a ant olsun ki, Adem aleyhi&rsquo;s-sel&acirc;m olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını da h&uuml;ccetsiz bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Kemal-ud Din, c. 1 s. 202</strong></p>\n\n<p>\n	Ebu Mahmud; İmam Rıza&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	<strong>&nbsp;5- İsbat-ul H&uuml;dat, c. 1, s. 137:</strong></p>\n\n<p>\n	&ldquo;Keşf-ul Gumme fi Marifet-il Eimme&rdquo; kitabında Ali b. İsa b. Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz b. Ahzar Cenabezi&rsquo;nin &ldquo;Maalim-ul İtre&rdquo; kitabından naklen İmam Rıza aleyhi&rsquo;s-sel&acirc;m &rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin aleyhi&rsquo;s-sel&acirc;m &rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> Hz. Mehdi (a.s) ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdinde M&uuml;tevatir Oluşu:</strong></p>\n\n<p>\n	&nbsp; Mehdi aleyhi&rsquo;s-sel&acirc;m ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih ve Ehl-i Beyt imamlarının hepsinden Mehdi aleyhi&rsquo;s-sel&acirc;m hakkında hadisler varit olmuştur.</p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet&rsquo;in de Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	&nbsp; Hafız Eskalani &ldquo;et-Tehzib&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;Mehdi ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Bunu Suyuti de &ldquo;el-Havi li-l Fetava&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	&nbsp; İbn-i Hacer-i Heysemi, &ldquo;Es Savaik&rdquo;, s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyn-i Acuri ş&ouml;yle der: Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeblenci &ldquo;Nur-ul Ebsar&rdquo;, s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdi&rsquo;nin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan rivayetler m&uuml;tevatirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Mısırlı Şeyh Muhammed-i Hanefi &ldquo;İthaf-u Ehl-il İslam&rdquo; (el yazma) adlı kitabında der ki: &ldquo;Mehdinin zuhur edeceğine dair, Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed b. Resul Berzenci &ldquo;el-İşaatu li Eşrat-is Sae&rdquo; (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed b. Hasan Esfevi &ldquo;Menakıb-ı Şafii&rdquo; adlı kitabında ş&ouml;yle der: Mehdi ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeyh Muhammed Sabban &ldquo;İs&rsquo;afur Rağıbin s.140&rsquo;da (Mısır bas.) der ki: &ldquo;Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; S&uuml;veydi &ldquo;Sebaik-uz Zeheb&rdquo; s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, Mehdi ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>','Yeryüzü Asla Hüccetsiz Kalmaz','','inherit','closed','closed','','2551-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2551,'http://islamex.com/?p=2618',0,'revision','',0),(2619,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	&nbsp; Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	&nbsp; 1- İmam Sadık (a.s) buyurdu ki:<br />\n	&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; [1]</p>\n\n<p>\n	&nbsp; 2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&quot;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	&nbsp; İmam: &ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O Mehdi&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; dedi.[2]</p>\n\n<p>\n	&nbsp; 3- İmam Sadık (a.s) buyurdular ki: &ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo; [3]</p>\n\n<p>\n	&nbsp; 4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;Kaim (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&rdquo; [4]</p>\n\n<p>\n	&nbsp; 5- Ve yine buyurdular ki: &ldquo;Kaim kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo; [5]</p>\n\n<p>\n	&nbsp; 6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Mehdi (a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&rdquo; [6]</p>\n\n<p>\n	&nbsp; 7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bizim Kaimimiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&rdquo; [7]</p>\n\n<p>\n	&nbsp; 8- İmam Sadık (a.s) buyurmuştur ki: &ldquo;Bu emrin sahibi (Mehdi) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır.&rdquo; [8]</p>\n\n<p>\n	&nbsp; 9- Yine ş&ouml;yle buyurmuştur: &ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: &ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; [9]</p>\n\n<p>\n	&nbsp; 10- Yine buyurmuştur: &ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra Kaim (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo;&nbsp; [10]</p>\n\n<p>\n	&nbsp; 11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. Mehdi (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;O (Mehdi), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo; [11]</p>\n\n<p>\n	&nbsp; 12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	&nbsp; İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo; [12]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; 13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:<br />\n	&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo; [13]</p>\n\n<p>\n	&nbsp; 14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Mehdi benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;&nbsp; [14]</p>\n\n<p>\n	&nbsp; 15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo; &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu Kaim&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo; [15]</p>\n\n<p>\n	&nbsp; 16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	&nbsp; Sonra ş&ouml;yle ekledi: &ldquo;Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; [16]</p>\n\n<p>\n	&nbsp; 17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp; &ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;[17]&nbsp; &lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;[18] Yani oğlum Kaim Mehdi&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; [19]</p>\n\n<p>\n	&nbsp; 18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek Mehdi&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan Kaim, Mehdi&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; [20]</p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo; [21]</p>\n\n<p>\n	&nbsp; 20- İmam Mehdi (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; [22]</p>\n\n<p>\n	&nbsp; Şimdi m&uuml;min kardeşlerimin, Hz. Mehdi (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;[23] adlı kitabındaki Hz. Mehdi (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	[1]- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n\n<p>\n	[2]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[3]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[4]- Usul-u Kafi, c-1, s.340.</p>\n\n<p>\n	[5]- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n\n<p>\n	[6]- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n\n<p>\n	[7]- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n\n<p>\n	[8]- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[9]- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[10]- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n\n<p>\n	[11]- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n\n<p>\n	[12]- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n\n<p>\n	[13]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n\n<p>\n	[14]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n\n<p>\n	[15]- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n\n<p>\n	[16]- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n\n<p>\n	[17]- Şuara Suresi/4.</p>\n\n<p>\n	[18]- Kaf Suresi/41-42.</p>\n\n<p>\n	[19]- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n\n<p>\n	[20]- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n\n<p>\n	[21]- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n\n<p>\n	[22]- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n\n<p>\n	[23]- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>','Hadislerde İmam Mehdi (a.s.)','','inherit','closed','closed','','2550-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2550,'http://islamex.com/?p=2619',0,'revision','',0),(2620,1,'2020-05-08 13:07:45','2020-05-08 10:07:45','<p>\n	<strong>1- M&uuml;stedrek-i Hakim</strong> , c. 4 s.558.</p>\n\n<p>\n	&nbsp;&nbsp; Ebu Said-el Hudri:</p>\n\n<p>\n	&nbsp;&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih &rsquo;ten ş&ouml;yle nakleder: &ldquo; Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo; Erbain &rdquo; 2. hadis, &ldquo; Feraid-us Simtayn &rdquo;, &ldquo; Telhis-ul M&uuml;stedrek &rdquo; c. 4, s. 558 ve &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 63.</p>\n\n<p>\n	<strong>&nbsp; 2- M&uuml;sned-i Ahmed</strong> : c. 3 s. 36.</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu:<br />\n	&ldquo; Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz. &rdquo; Sonra buyurdu ki: &ldquo; Benim itretimden (Ehl-i Beyt&rsquo;imden) bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: el-M&uuml;stedrek, c. 4, s. 557.</p>\n\n<p>\n	&nbsp; <strong>3- M&uuml;sned-i Ahmed</strong> , c. 3, s. 37:</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Sizlere Mehdi&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir. &rdquo; Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sordu. Buyurdu ki: &ldquo; Halkın arasında eşit olarak (dağıtacak). &rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara Mehdi bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur. &rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Feraid-us Simtayn</strong> , c. 2, s. 334:</p>\n\n<p>\n	&nbsp; Cabir b. Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra Mehdi, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>5- Usd-ul Gabe</strong>, c. 1, s. 259:</p>\n\n<p>\n	&nbsp; Kays b. Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak. &rdquo;</p>\n\n<p>\n	&nbsp; Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo; el-Erbaine Hadisen fi Zikr-il Mehdi &rdquo; 37. hadis, &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 6, s. 30; &ldquo; el-Beyan fi Ahbar-ı Ahir-iz Zaman &rdquo; s. 98; &ldquo; Es Savaik &rdquo; s. 99; &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 64; &ldquo; el-Cami&rsquo;us Sağir &rdquo; c. 2, s. 33; &ldquo; el-Fusul-&uuml;l M&uuml;himme &rdquo;, s. 280; &ldquo; el-İsabe &rdquo; c. 4, s. 31; &ldquo; Mecma-uz Zevaid &rdquo; c. 5, s. 190; &ldquo; el-Erbain &rdquo; s. 299; &ldquo; el-Kureb fi Mahabbat-il Arab &rdquo; s. 134; &ldquo; Nur-ul Absar &rdquo; s. 231; &ldquo; el-Feth-ul Kebir &rdquo; c. 2, s. 164.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; <strong>6- Yenabi-ul Mevedde</strong>, s. 445:</p>\n\n<p>\n	&nbsp; Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</p>\n\n<p>\n	&nbsp;&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo; Meveddet-ul Kurba &rdquo; s. 96.</p>\n\n<p>\n	&nbsp; <strong>7- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Efendilerindendir.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo; S&uuml;nen-i İbn-i Mace &rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&nbsp; Enes b. Malik&rsquo;den:</p>\n\n<p>\n	&nbsp; &ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo; Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve Mehdi. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 8- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Tavusudur.</strong></p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo; el-Fusul-ul Muhimme &rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo; el-Firdevs &rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	&nbsp; İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih buyurdu ki: &ldquo;Mehdi, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> 9- Hz. Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</strong></p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 10- Mehdi, Resulullah&rsquo;ın Evlatlarındandır.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned &rsquo;e haşiye olarak basılan &ldquo; Muntahabu Kenz-ul Ummal &rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>11- &Uuml;mm-&uuml; Seleme&rsquo;den:</strong></p>\n\n<p>\n	&nbsp; Resulullah&rsquo;tan: &ldquo; Mehdi benim itretimden ve Fatıma&rsquo;nın evlatlarındandır. &rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo;e haşiyesinde basılan &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah sallall&acirc;hu aleyhi ve alih Fatıma salamullahi aleyha &rsquo;ya ş&ouml;yle buyurdu: &ldquo; Sana m&uuml;jde veriyorum ey Fatıma! Mehdi sendendir.</p>','Ehl-i Sünnet Kitaplarında İmam Mehdi’nin Özellikleri','','inherit','closed','closed','','2549-revision-v1','','','2020-05-08 13:07:45','2020-05-08 10:07:45','',2549,'http://islamex.com/?p=2620',0,'revision','',0),(2621,1,'2020-05-08 13:07:53','2020-05-08 10:07:53','<div class=\"itemList doros\"> 	<div id=\"itemListPrimary\"> 		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1105-kur-an-da-hac\" title=\"Kur&amp;#039;an da Hac\"><img class=\" size-full wp-image-804\" alt=\"Kur&amp;#039;an da Hac\" src=\"http://islamex.com/wp-content/uploads/2014/07/73d7edd1405081e5433c41d9ad2ee18c_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div>  		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1104-kur-an-da-tevhid\" title=\"Kur&amp;#039;an da Tevhid\"><img class=\" size-full wp-image-805\" alt=\"Kur&amp;#039;an da Tevhid\" src=\"http://islamex.com/wp-content/uploads/2014/07/c435ffd4918b356927e6ff03a359e0db_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div>  		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1103-sabır\" title=\"Sabır\"><img class=\" size-full wp-image-806\" alt=\"Sabır\" src=\"http://islamex.com/wp-content/uploads/2014/07/576634a42c4a68b90d534f03316d9d02_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div>  		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1102-tevhid-1\" title=\"Tevhid 1\"><img class=\" size-full wp-image-807\" alt=\"Tevhid 1\" src=\"http://islamex.com/wp-content/uploads/2014/07/d29f0d8464ae634a0159c9d567754fce_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div>  		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1101-tevhid-2\" title=\"Tevhid 2\"><img class=\" size-full wp-image-808\" alt=\"Tevhid 2\" src=\"http://islamex.com/wp-content/uploads/2014/07/e13c4c6b684536ecde3ac77213ca4d80_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div>  		<div class=\"itemContainer itemContainerLast\" style=\"width:100.0%;\"> 			<div class=\"catItemView groupPrimary\"> 				<div class=\"catItemImageBlock\"> 					<span class=\"catItemImage\"><a href=\"/sohbetler/1100-tevhid-3\" title=\"Tevhid 3\"><img class=\" size-full wp-image-809\" alt=\"Tevhid 3\" src=\"http://islamex.com/wp-content/uploads/2014/07/9063df0b1b4d9d96fd7fea653ac618e5_M.jpg\" style=\"width:200px; height:auto;\" width=\"200\" height=\"198\" /> </a> </span></div> 			</div> 		</div> 	</div> </div> ','sohbetler','','inherit','closed','closed','','810-revision-v1','','','2020-05-08 13:07:53','2020-05-08 10:07:53','',810,'http://islamex.com/?p=2621',0,'revision','',0),(2622,1,'2020-05-08 13:07:53','2020-05-08 10:07:53','<p style=\"text-align: justify;\"> 	Resulullah (s.a.a), Fil yılı, Rabiulevvel ayının on yedisinde (M.570&rsquo;de) Cuma g&uuml;n&uuml; şafak vakti Mekke şehrinde d&uuml;nyaya geldi.[1]&nbsp;Resulullah (s.a.a)&rsquo;in değerli babası, Abdullah bin Abdulmuttalip bin Haşim bin Abdumenaf idi; değerli annesi ise Veheb bin Abdumenaf&rsquo;ın kızı Amine idi. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi her iki şahsiyetin akrabalık bağı Abdumenaf&rsquo;da birleşiyor.</p>  <p style=\"text-align: justify;\"> 	Hz. Peygamber&rsquo;in m&uuml;barek ismini, İlahi emir gereği Muhammed[2]&nbsp;k&uuml;nyesini ise Ebu&rsquo;l Kasım[3]&nbsp;koydular.</p>  <p style=\"text-align: justify;\"> 	İmam Bakır (a.s)&rsquo;ın buyurduğuna g&ouml;re, Hazretin doğumunun yedinci g&uuml;n&uuml; Ebu Talib, Peygamber (s.a.a) i&ccedil;in bir kurban kesti ve akrabalarını misafirliğe davet ederek ş&ouml;yle dedi: &quot;Bu Ahmed&rsquo;in akikasıdır.&rdquo; Misafirler; &ldquo;Onun ismini neden Ahmed koydun?&rdquo; diye sorduklarında, Ebu Talib; &ldquo;Yer ve g&ouml;k ehlinin &ouml;vg&uuml;s&uuml;nden dolayı onun ismini Ahmed koydum.&rdquo; dedi.[4]&nbsp;İşte bundan dolayı Emir-ul M&uuml;minin Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in de, iki ismi bulunan peygamberlerden olduğunu s&ouml;ylemiştir.[5]</p> ','Hz. Muhammed','','inherit','closed','closed','','803-revision-v1','','','2020-05-08 13:07:53','2020-05-08 10:07:53','',803,'http://islamex.com/?p=2622',0,'revision','',0),(2623,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	1-Resulullah (s.a.a) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;H&uuml;seyin bendendir, ben de H&uuml;seyin&rsquo;denim; H&uuml;seyin&rsquo;i seveni Allah sevsin.&rdquo;</p>\n\n<p>\n	2-Resulullah (s.a.a) bir g&uuml;n İmam H&uuml;seyin&rsquo;in elinden tutarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey cemaat! Bu H&uuml;seyin bin Ali&rsquo;dir; O&rsquo;nu tanıyın; canım elinde olan Allah&rsquo;a ant olsun ki H&uuml;seyin cennettedir, O&rsquo;nu sevenler de cennettedir, O&rsquo;nu sevenleri sevenler de cennettedir.&rdquo;</p>\n\n<p>\n	3-&ldquo;Kim cennet gen&ccedil;lerinin efendisine bakmak istiyorsa, H&uuml;seyin bin Ali&rsquo;ye baksın.&rdquo;</p>\n\n<p>\n	4-&ldquo;H&uuml;seyin bendendir, ben de H&uuml;seyin&rsquo;denim. H&uuml;seyin&rsquo;i seveni Allah sever.&rdquo;</p>\n\n<p>\n	5-Kim, g&ouml;k ehli yanında yery&uuml;z&uuml; ehlinin en sevilenine bakmak istiyorsa, H&uuml;seyine baksın.&rdquo;</p>\n\n<p>\n	6-&ldquo;H&uuml;seyin bendendir; o benim oğlum ve evladımdır, kardeşinden sonra insanların en &uuml;st&uuml;n&uuml;d&uuml;r; o m&uuml;sl&uuml;manların İmamı, m&uuml;minlerin mevlası, alemlerin Rabb&rsquo;inin halifesidir; yardım dileyenlerin yardımına koşan, sığınak arayanların sığınağı ve Allah&rsquo;ın yaratıklarına olan h&uuml;ccetidir; o, cennet gen&ccedil;lerinin efendisi ve &uuml;mmetin babıdır (kapısıdır); onun emri benim emrimdir; ona itaat bana itaattir; ona uyan bendendir; ona isyan eden benden değildir.&rdquo;</p>\n\n<p>\n	7-&ldquo;Bir g&uuml;n Peygamber (s.a.a), H&uuml;seyin (a.s)&rsquo;ı kucağına alarak ş&ouml;yle buyurdu: &ldquo;H&uuml;seyin&rsquo;in şehadeti &uuml;zre m&uuml;minlerin kalbinde bir aşk vardır, o aşk asla soğumaz.&rdquo;</p>\n\n<p>\n	Sonra buyurdular ki: &ldquo;Babam, her g&ouml;zyaşının makt&uuml;l&uuml; olana (H&uuml;seyin&rsquo;e) feda olsun.&rdquo;</p>\n\n<p>\n	Ey Resulullah&rsquo;ın torunu, her g&ouml;zyaşın makt&uuml;l&uuml; nedir? dediklerinde; &ldquo;Onu anan her m&uuml;min, mutlaka ağlar&rdquo; buyurdular.</p>\n\n<p>\n	8-Resulullah (s.a.a) bir g&uuml;n İmam H&uuml;seyin&rsquo;in elinden tutarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey cemaat! Bu H&uuml;seyin bin Ali&rsquo;dir; O&rsquo;nu tanıyın; canım elinde olan Allah&rsquo;a ant olsun ki H&uuml;seyin cennettedir, O&rsquo;nu sevenler de cennettedir, O&rsquo;nu sevenleri sevenler de cennettedir.&rdquo;</p>\n\n<p>\n	9- Bera Bin Azib diyor: Resulullah&#39;ı (s) H&uuml;seyin&#39;i (sırtında) taşırken g&ouml;rd&uuml;m, ş&ouml;yle buyurmaktaydı: Allahım! ben onu seviyorum sen de sev.</p>\n\n<p>\n	10- Ben Hasan&#39;a (a) sabır ve ilim hediye ediyorum H&uuml;seyin&#39;e (a) de bağışta bulunma ve şefkat.</p>\n\n<p>\n	11- Hasan ve H&uuml;seyin Cennet Gen&ccedil;lerinin efendileridirler. Babaları ise onlardan daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	12- Hasan ve H&uuml;seyin Cennet Gen&ccedil;lerinin efendileridirler.</p>\n\n<p>\n	Sırasına G&ouml;re Hadislerin Kaynağı:</p>\n\n<p>\n	1- S&uuml;nen-i Tirmizi, c.5, s.324. ve Kenz&uuml;l Ummal No: 037684</p>\n\n<p>\n	2- Bihar&rsquo;ul-Envar, c.43, s.262</p>\n\n<p>\n	3- A.K. c.43, s.298.</p>\n\n<p>\n	4- A.K. s.52 ve 53.</p>\n\n<p>\n	5- Menakıb-i İbn-i Şehraşub, c.4, s.73.</p>\n\n<p>\n	6- Emali-yi Saduk, s.101.</p>\n\n<p>\n	7- M&uuml;stedrek&rsquo;ul- Vesail, c.10,s.318.</p>\n\n<p>\n	8- Bihar&rsquo;ul-Envar, c.43, s.262</p>\n\n<p>\n	9- Bihar&#39;ul Envar c.43 s.264</p>\n\n<p>\n	10- Bihar&#39;ul Envar c.43 s.263</p>\n\n<p>\n	11- Kenz&uuml;l Ummal No: 037694, Biharul Envar: c.43 s.263 ve 264</p>\n\n<p>\n	12- Kenz&uuml;l Ummal No: 037693, 37682</p>','Resulıullah\'ın Sözlerinde İmam Hüseyn(as)','','publish','closed','open','','resuliullahin-sozlerinde-imam-huseynas','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2623',0,'post','',0),(2624,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	&nbsp;Irak seferinden vazge&ccedil;meyi Hz. H&uuml;seyin&rsquo;e (a.s) teklif eden kişilerden beşincisi Arapların meşhur şairi Ferezdak&#39;tır. Hz. H&uuml;seyin (a.s) Mekke&#39;den Irak&#39;a doğru hareket ettiği zaman Ferazdak da hac farizasını eda edebilmek i&ccedil;in Mekke&#39;ye doğru geliyordu. Merhum şeyh Mufid Ferazdak&#39;ın kendisinden ş&ouml;yle naklediyor: &quot;Ben H. 60. yılda annemle birlikte hac farizasını eda edebilmek i&ccedil;in Mekke&#39;ye gidiyordum. Harem&#39;in yakınlarına vardığımda... Irak&#39;a doğru giden Hz. H&uuml;seyn (a.s)&#39;ın kafilesi ile karşılaştım ve hemen huzuruna &ccedil;ıktım. Selam verip musafaha ettikten sonra: &quot;Ey Resulullah&#39;ın torunu!... Hac farizasını eda etmeden Mekke&#39;den b&ouml;yle acele olarak &ccedil;ıkmanızın sebebi nedir?&quot; diye sordum. Hz. H&uuml;seyn (a.s): &quot;Eğer acele etmeseydim beni yakalayacaklardı.&quot; buyurdu.</p>\n\n<p>\n	Ferazdak daha sonra ş&ouml;yle devam ediyor:&quot;... İmam (a.s) benden: &quot;Irak halkının, mevcut durumlar hakkında g&ouml;r&uuml;şleri nelerdir?&quot; diye sordu. Ben ise cevaben: &quot;Durumu bilir kişiden sorup &ouml;ğrenmek istiyorsunuz. Biliniz ki halkın kalpleri sizinledir, ancak kılı&ccedil;ları aleyhinizedir. Mukadderat Allah&#39;ın elindedir, dilediği şekilde yapar&quot; dedim.</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Doğru s&ouml;yledin, mukadderat Allah&#39;ın elindedir... Eğer kaza ve k&acirc;der dilediğimiz şekilde olursa Allah&#39;a nimetleri karşısında ş&uuml;krederiz; ş&uuml;kretmek i&ccedil;in yardım dilenen de O&#39;dur. Eğer kaza ve k&acirc;der, isteğimiz arasında engel olur, işlerimiz dilediğimiz şekilde gitmezse, yine de niyeti hak ve batını takva olan (kalbine takva h&uuml;kmeden) bir kimse, doğru yoldan &ccedil;ıkmamıştır.&quot;[1]</p>\n\n<p>\n	Ferazdak ş&ouml;yle devam ediyor: &quot;İmam H&uuml;seyn (a.s)&#39;ın s&ouml;z&uuml; tamamlandığında: &quot;Evet, s&ouml;z&uuml;n&uuml;z doğrudur, &ouml;n&uuml;n&uuml;ze hayır &ccedil;ıksın.&quot; dedim. Daha sonra hac ve diğer bazı şeyler hususunda bir ka&ccedil; soru sordum. İmam (a.s) bu sorularımı cevapladıktan sonra, vedalaşıp bineğini s&uuml;rd&uuml;, b&ouml;ylece birbirimizden ayrıldık.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s)&rsquo;ın K&ucirc;fe Halkına İkinci Mektubu</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) K&ucirc;fe&#39;ye doğru hareketinde &quot;Hacir&quot; adındaki konağa vardığında, bu mektubu K&ucirc;fe halkına hitaben ve Muslim b. Akil&#39;e cevap olarak yazıp &quot; Kasys b. M&uuml;sehher-i Saydav&icirc;&quot; vasıtasıyla onlara g&ouml;nderdi: &quot;Allah&#39;a hamd, Peygambere salat ve selamdan sonra. Bize yardım etmek ve hakkımızı talep etmek i&ccedil;in toplanmış olduğunuzu bildiren Muslim b. Akil&#39;in mektubu bana ulaştı. Allah-u Te&acirc;la hepimize g&uuml;zel ihsanda bulunmasını (akıbetimizi hayır etmesini) ve bu ittihada karşı da size en b&uuml;y&uuml;k sevapları l&uuml;tufta bulunmasını niyaz ederim. Ben de Zilhicce ayının sekizi, salı g&uuml;n&uuml; Mekke&#39;den ayrılıp size doğru hareket ettim. El&ccedil;im size ulaştığında işlerinizi s&uuml;ratle d&uuml;zene sokun. Ben de bu bir ka&ccedil; g&uuml;n i&ccedil;erisinde gelip size ulaşırım.&quot;[2]</p>\n\n<p>\n	Hz. H&uuml;seyn (A.S) Ni&ccedil;in K&ucirc;fe&#39;yi Tercih Etti?</p>\n\n<p>\n	Bu soruya kısa bir şekilde ş&ouml;yle cevap vermek m&uuml;mk&uuml;nd&uuml;r: Acaba Hz. H&uuml;seyn (a.s) bunca mektup ve istekler karşısında, Irak ve K&ucirc;fe seferini durdurmuş olsaydı mak&ucirc;l bir mazereti olur muydu? Eğer K&ucirc;fe halkı, &quot;Biz Hz. H&uuml;seyn&#39;in (a.s) yolunda can ve malımızdan ge&ccedil;meye hazırdık&quot; iddiasında bulunsalardı veya &quot;Bize &ouml;nderlikte bulunması i&ccedil;in İmam H&uuml;seyin&#39;e (a.s) rica ettik, fakat O bizim isteklerimize itina g&ouml;stermedi&quot; deselerdi, İmam (a.s) da onlara; &quot;Ben sizin bana karşı vefasız olacağınızı bildiğim i&ccedil;in isteklerinize m&uuml;spet cevap vermedim&quot; demesi ikna edici bir cevap olur muydu? Acaba onlar b&ouml;yle bir zamanda, &quot;biz davetimizde samimiydik, sana karşı vefalı da kalacaktık&quot; iddiasında bulunmazlar mıydı?</p>\n\n<p>\n	Başka bir ifadeyle, İmam H&uuml;seyn (a.s) burada tarihin kavşak noktasında durmaktadır. &Ouml;yle ki İmam H&uuml;seyn (a.s) K&ucirc;fe halkının isteklerine olumlu cevap vermezse tarihin karşısında mahk&ucirc;m olacaktır. Tarih, şartların olduk&ccedil;a elverişli ve m&uuml;sait olduğuna, ama İmam H&uuml;seyn (a.s)&#39;ın bu m&uuml;him fırsattan istifade etmediğine veya etmek istemediğine ya da korku ve vahşet sebebiyle bu meseleden el &ccedil;ektiğine h&uuml;kmedecekti.</p>\n\n<p>\n	Bu y&uuml;zden Hz. H&uuml;seyin (a.s), kendisine ellerini uzatan kimselere h&uuml;cceti tamamlamak i&ccedil;in onların isteklerine olumlu cevap veriyor.</p>\n\n<p>\n	K&ucirc;fe Yolunda</p>\n\n<p>\n	Hz. H&uuml;seyin, Kerbela seferinde &quot;H&uuml;zeymiye&quot; ismindeki konağa vardı, bir g&uuml;n orada kalıp dinlendi. İşte bu konakta, Hz. Zeyneb (a.s) sabah erkenden kardeşinin huzuruna gelip ş&ouml;yle dedi: Kardeşim, bu iki beyt şiir sanki gaipten bana ilham oldu ve daha &ccedil;ok ıstırap ve &uuml;z&uuml;nt&uuml;me yol a&ccedil;tı.</p>\n\n<p>\n	Ey g&ouml;z, yaşla dolup taş</p>\n\n<p>\n	Ağla ağla durmadan</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; kim ağlayacak</p>\n\n<p>\n	Şehitlere sonradan</p>\n\n<p>\n	Ağla o kervana ki</p>\n\n<p>\n	Takdir ile y&uuml;r&uuml;yor</p>\n\n<p>\n	Ahde vefa etmeye</p>\n\n<p>\n	&Ouml;l&uuml;m onu s&uuml;r&uuml;yor.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s), bacısı Zeyneb-i Kubra&#39;ya cevabında tek bir kısa c&uuml;mleyle iktifa etti;</p>','Hz. Hüseyin (a.s)\'ın Mekke-Kerbela Yolu Boyunca','','publish','closed','open','','hz-huseyin-a-sin-mekke-kerbela-yolu-boyunca','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2624',0,'post','',0),(2625,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Hicretin 60. yılı, Recep ayının ortalarında, Muaviye&#39;nin &ouml;lmesiyle oğlu Yezid hilafet makamına ge&ccedil;ti. Hilafeti eline alır almaz hemen muhtelif b&ouml;lgelerin vali ve y&ouml;neticilerine mektuplar yazarak onlara Mu&acirc;viye&#39;nin &ouml;l&uuml;m&uuml;n&uuml; bildirdi. Babası d&ouml;neminde &ouml;ng&ouml;r&uuml;len veliahtlığını ve kendisi i&ccedil;in halktan bu hususta bi&#39;at alındığını hatırlattı ve onları kendi makamlarında baki kılarak halktan, kendisi adına yeniden bi&#39;at almalarını emretti.[1] Aynı mevzuda bir mektup da Medine şehrinin valilik makamına tayin edilmiş olan Velid ibn-i Utbe&#39;ye g&ouml;nderdi, ve bir not da ilave edip babası d&ouml;neminde kendisine bi&#39;at etmeyi kabul etmeyen &uuml;&ccedil; meşhur şahsiyetten de bi&#39;at almasını &ouml;nemle te&#39;kid ederek ş&ouml;yle yazdı:</p>\n\n<p>\n	&quot;H&uuml;seyn ibn-i Ali, Abdullah ibn-i &Ouml;mer ve Abdullah ibn-i Z&uuml;beyr&#39;den bi&#39;at almak hususunda onlara sert davran ve bi&#39;at etmedikleri s&uuml;rece hi&ccedil; bir ruhsat ve izin verme.&quot;</p>\n\n<p>\n	Velid ibn-i Utbe, Yezid&#39;in mektubu ulaşır ulaşmaz, akşamleyin, Mu&acirc;viye&#39;nin &ouml;nceki valisi olan Mervan ibn-i Hakem&#39;i yanına &ccedil;ağırtıp Yezid&#39;in mektubu hakkında onunla istişare etti. Mervan ibn-i Hakem: &quot;Muaviye&#39;nin &ouml;l&uuml;m haberi şehirde yayılmadan &ouml;nce bu ka&ccedil; kişiyi kendi yanına &ccedil;ağır ve onlardan Yezid i&ccedil;in bi&#39;at al&quot; dedi.</p>\n\n<p>\n	Velid bu &ouml;neriyi benimseyip aynı gece onların peşi sıra memur g&ouml;nderip huzuruna &ccedil;ağırttırdı. Mescid-un Nebi&#39;de birlikte oturup sohbet eden Hz. H&uuml;seyin (a.s) ve Abdullah b. Z&uuml;beyr&#39;e bu haber ulaşınca, Abdullah b. Z&uuml;beyr, geceleyin valinin yanına &ccedil;ağırılmadan endişeye kapılmasına rağmen İmam H&uuml;seyin (a.s), İbn-i Z&uuml;beyr&#39;e: &quot;&Ouml;yle sanıyorum ki Ben&icirc; &Uuml;meyye&#39;nin tağutu Muaviye b. Eb&icirc; S&uuml;fyan helakete ermiştir, bu davetten maksad da oğlu Yezid i&ccedil;in bi&#39;at almaktır.&quot; diyerek konuya a&ccedil;ıklık getirdi.</p>\n\n<p>\n	Musiyr-&uuml;l Ahzan kitabının naklettiğine g&ouml;re, İmam H&uuml;seyin (a.s) s&ouml;zlerine şunu da ekledi: &quot;Ben uykuda, Muaviye&#39;nin evinde alevlerin y&uuml;kseldiğini ve minberinin alt&uuml;st olduğunu g&ouml;rd&uuml;m.&quot;</p>\n\n<p>\n	Velid&#39;in meclisine geldiğinde İmam H&uuml;seyin (a.s)&#39;ın tahmin ettiği gibi Muaviye&#39;nin &ouml;l&uuml;m haberini İmam&#39;a bildirilerek Yezid&#39;e bi&#39;at etmesi istendi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Velid&#39;e cevap olarak: &quot;Benim gibi birisinin gizli olarak bi&#39;at etmesi doğru değildir. Ki sen de b&ouml;yle bir bi&#39;ata razı olmamalısın. B&uuml;t&uuml;n Medine halkını, biatlerini yenilemek i&ccedil;in davet ettiğinde, biz de bu işi yapmaya karar alırsak, diğer m&uuml;sl&uuml;manlarla birlikte bi&#39;at ederiz.&quot; dedi</p>\n\n<p>\n	Velid Hz. H&uuml;seyin (a.s)&#39;ın bu s&ouml;z&uuml;n&uuml; kabul edip fazla ısrar etmek istemedi. İmam (a.s) oradan ayrılmak i&ccedil;in hazırlandığında mecliste hazır bulunan Mervan b. Hakem gizlice Velid&#39;e: &quot;Eğer gecenin bu saatinde H&uuml;seyin&#39;den bi&#39;at almazsan artık kan d&ouml;k&uuml;lmedik&ccedil;e onu bi&#39;ata zorlayamazsın. Binaenaleyh bi&#39;at etmediği takdirde onun buradan ayrılmasına m&uuml;saade etme ve bi&#39;at etmezse Yezid&#39;in emrettiği gibi boynunu vur.&quot; diye tenbih etti.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s), Mervan&#39;ın bu tutumunu g&ouml;r&uuml;nce ona hitap ederek: &quot;Ey Zerka&#39;nın oğlu[2] sen mi beni &ouml;ld&uuml;receksin yoksa Velid mi? Yalan s&ouml;yledin ve g&uuml;nah işledin.&quot; buyurdu.</p>\n\n<p>\n	Sonra da Velid&#39;in kendisine hitaben ş&ouml;yle buyurdu: &quot;Ey emir! Bizler n&uuml;b&uuml;vvet hanedanı ve risalet madeni, meleklerin sık-sık uğradığı ve Allah&#39;ın rahmetinin (kendilerine) indiği kimseleriz. Allah-u Te&acirc;la İslam&#39;ı bizimle (Hz. Muhammed&#39;le &quot;s.a.a&quot;) başlatmış ve bizimle (Hz. Mehdi &quot;a.s&quot;) de sona erdirecektir. Ama benden kendisine bi&#39;at almak istediğin şahıs (Yezid) şarap i&ccedil;en, elini su&ccedil;suz insanların kanına bulayan, ilah&icirc; d&uuml;sturları ayaklar altına alan, alenen halkın g&ouml;z&uuml; &ouml;n&uuml;nde fısk-u f&uuml;cura baş vuran bir şahıstır. Acaba benim gibi bir kimsenin b&ouml;yle fasit birine bi&#39;at etmesi doğru olur mu? Fakat bu hususta biz ve siz geleceği nazara almalıyız; o zaman da hilafet ve bi&#39;at makamına hangimizin daha l&acirc;yık olduğunu g&ouml;receksiniz.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Velid&#39;in &uuml;midini suya d&uuml;ş&uuml;ren bu konuşmasından sonra meclisi terk etti.</p>\n\n<p>\n	&quot;L&uuml;huf&quot; ve diğer kitapların naklettiğine g&ouml;re Hz. H&uuml;seyin (a.s), Mervan b. Hakem&#39;i g&ouml;rd&uuml;ğ&uuml; gecenin sabahı, Mervan kendisine ş&ouml;yle dedi: &quot;Ey Eba Abdullah! Ben senin hayrını istiyorum, size bir teklifim vardır. Kabul ederseniz hayır ve salahınıza tamam olur.&quot; İmam (a.s): &quot;Teklifiniz nedir?&quot; diye sordu. Mervan ş&ouml;yle dedi: &quot;D&uuml;n gece Velid b. Utbe&#39;nin meclisinde s&ouml;ylendiği gibi hemen Yezid&#39;e bi&#39;at et! &Ccedil;&uuml;nk&uuml; bu iş senin, hem dinin ve hem de d&uuml;nyan i&ccedil;in daha faydalıdır.&quot;</p>\n\n<p>\n	İmam (a.s) cevaben ş&ouml;yle buyurdu: &quot;İnna lillah ve inna ileyhi raciun. M&uuml;sl&uuml;manlar, Yezid gibi bir h&uuml;k&uuml;mdara du&ccedil;ar olduğunda artık İslam&#39;la vedalaşmak gerekir. Evet, ben ceddim Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu duydum: &quot;Hilafet Ebu S&uuml;fyan hanedanına haramdır. Bir g&uuml;n Mu&acirc;viye&#39;yi minberim &uuml;zerinde g&ouml;recek olursanız onun karnını yarın.&quot; Ama Medine halkı onu, Peygamber&#39;in (s.a.a) minberi &uuml;zerinde g&ouml;rd&uuml;kleri halde &ouml;ld&uuml;rmediler. Şimdi Allah-u Te&acirc;la onları (Muaviye&#39;den daha k&ouml;t&uuml; olan) fasık Yezid&#39;e m&uuml;ptela etti.&quot;</p>\n\n<p>\n	Hatib-i Harezm&icirc;&#39;nin naklettiğine g&ouml;re Hz. H&uuml;seyin (a.s) Velid&#39;in meclisinden &ccedil;ıktığı aynı gecede Resulullah&#39;ın (s.a.a) haremini ziyaret etti, kabrinin kenarında durup ceddine ş&ouml;yle dedi: &quot;Selam olsun sana ey Allah&#39;ın el&ccedil;isi, ben senin yavrun ve kızın Fatıma&#39;nın oğlu H&uuml;seynim. Ben &uuml;mmetinin arasında onların hidayeti ve &ouml;nderliği i&ccedil;in halife kıldığın torununum. Ey Allah&#39;ın Peygamberi, şahit ol ki onlar bana yardımda bulunmadılar, beni korumadılar. İşte bunlar, seninle yeniden g&ouml;r&uuml;ş&uuml;nceye dek var olan şikayetlerimdir.&quot;[3]</p>\n\n<p>\n	İmam (a.s) hareket etmeye karar aldığı g&uuml;n&uuml;n ertesi gecesi, ikinci kez olarak ceddinin kabrini ziyaret edip Resulullah&#39;a (s.a.a) ş&ouml;yle dedi: &quot;Allah&#39;ım! Bu senin Peygamberinin kabridir, ben ise Peygamberinin kızı Fatıma&#39;nın oğluyum. Şu anda senin bildiğin bir olayla karşılaşmış bulunuyorum. Allah&#39;ım! Ben iyiliği severim, k&ouml;t&uuml;l&uuml;kten hoşlanmam. Ey celal ve ikram sahibi olan Allah! Bu kabrin ve i&ccedil;erisindeki yatan şahsın h&uuml;rmetine benim i&ccedil;in, senin ve Peygamberinin rızasına uygun olan yolu mukadder eyle.&quot;[4]</p>\n\n<p>\n	Harezmi&#39;nin nakline g&ouml;re Hz. H&uuml;seyn (a.s) o gece sabaha kadar Peygamberin kabrinin kenarında Rabbiyle m&uuml;nacat edip ibadetle meşgul oldu.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), Medine&#39;den hareket edeceği malum olunca, İmam (a.s)&#39;ın canını tehlikeye atmamasına b&uuml;y&uuml;k bir ilgi g&ouml;steren bazı yakınları, huzuruna varıp İmam&#39;a (a.s) Yezid&#39;le uzlaşmayı teklif ettiler.</p>\n\n<p>\n	Bu şahıslardan biri de &quot;&Ouml;mer ibn-i Atraf&quot; ismiyle bilinen Hz. Ali (a.s)&#39;ın oğlu Atraf&#39;tır. L&uuml;huf kitabının naklettiğine g&ouml;re Atraf kardeşi Hz. H&uuml;seyin (a.s)&#39;ın huzuruna &ccedil;ıkıp ş&ouml;yle dedi: &quot;Kardeş! Kardeşim Hasan&#39;ın babam Hz. Ali&#39;den naklettiğine g&ouml;re seni katledecekler. Sanıyorum ki Yezid&#39;e karşı muhalefet etmen &ouml;l&uuml;m&uuml;ne sebep olacaktır ve b&ouml;ylece o haber ger&ccedil;ekleşecektir. Ama Yezid&#39;e bi&#39;at edecek olursan bu tehlike yok olur; siz de &ouml;ld&uuml;r&uuml;lmekten kurtulmuş olursunuz.&quot;</p>','İmam Hüseyn(as)\'ın Medine ve Mekke\'deki sözleri','','publish','closed','open','','imam-huseynasin-medine-ve-mekkedeki-sozleri','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2625',0,'post','',0),(2626,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	1- Esma bint-i &Uuml;meys ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Ben Fatıma (a.s) oğulları Hasan ve H&uuml;seyin&rsquo;in ebesiydim. Hasan d&uuml;nyaya geldiğinde... (Hz. Hasan&rsquo;ın (a.s) doğumu ile ilgili bir ka&ccedil; şeyi dile getirdikten sonra şunları ekliyor:) H&uuml;seyin (a.s) d&uuml;nyaya geldiğinde, Resulullah (s) yanıma gelerek &ldquo;Ey Esma, &ccedil;ocuğumu bana getir.&rdquo; diye buyurdu. Ben H&uuml;seyin&rsquo;i beyaz bir kundağa sararak Resulullah&rsquo;a (s) verdim. Resul-i Ekrem (s) sağ kulağına ezan, sol kulağına ikamet okuduktan sonra, H&uuml;seyin&rsquo;i bana verdi ve ağlamaya başladı.<br />\n	Esma diyor ki: &ldquo;Resulullah&rsquo;a (s) &ldquo;Anam, babam sana feda olsun ey Allah&rsquo;ın Resul&uuml;, ağlamanızın sebebi nedir?&rdquo; diye sorduğumda, alemlere rahmet olarak g&ouml;nderilen Peygamber &ldquo;Bu &ccedil;ocuğuma (ağlıyorum)&rdquo; diye cevap verdi. &ldquo;Bu &ccedil;ocuk d&uuml;nyaya daha yeni geldi&rdquo; dediğimde bana &ldquo;Ey Esma, bu yavrumu zalim ve azgın bir grup &ouml;ld&uuml;recektir. Allah-u Te&acirc;la benim şefaatimi onlara nasip etmesin.&rdquo; diye cevap verdi. Daha sonra &ldquo;Ey Esma, bunu kızım Fatıma&rsquo;ya s&ouml;yleme, &ccedil;&uuml;nk&uuml; o daha yeni doğum yapmıştır (ve bu haberi duymaya hazırlıklı değildir.)&rdquo; buyurdu.&rdquo;</p>\n\n<p>\n	2- Hakim Nişabur&icirc; ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;&Uuml;mm-&uuml;l Fazl Resulullah&rsquo;ın (s) yanına gelerek &ldquo;Ey Allah&rsquo;ın Resul&uuml;, d&uuml;n k&ouml;t&uuml; bir r&uuml;ya g&ouml;rd&uuml;m.&rdquo; dedi. Peygamber ne g&ouml;rd&uuml;ğ&uuml;n&uuml; sorunca, &Uuml;mm-&uuml;l Fazl &ldquo;&Ccedil;ok k&ouml;t&uuml; bir r&uuml;ya g&ouml;rd&uuml;m. Sanki senin bedeninden bir par&ccedil;a kesilip benim eteğime bırakılıyordu.&rdquo; diye anlattığında, Resulullah (s) &ldquo;&Ccedil;ok iyi bir r&uuml;ya g&ouml;rm&uuml;şs&uuml;n. İnşaallah kızım Fatıma yakında bir erkek&nbsp; &ccedil;ocuğu d&uuml;nyaya getirecek ve o &ccedil;ocuk da senin eteğinde b&uuml;y&uuml;yecek (sen onun dadısı olacaksın).&rdquo; dedi. B&ouml;yle de oldu. Hz. Fatıma, H&uuml;seyin&rsquo;i d&uuml;nyaya getirdi ve onun dadılık iftiharını bana verdiler. Bir g&uuml;n H&uuml;seyin&rsquo;i Resulullah&rsquo;ın (s) yanına g&ouml;t&uuml;rd&uuml;m ve onun kucağına verdim. Aniden Hz. Peygamber&rsquo;in y&uuml;z&uuml;n&uuml; diğer tarafa &ccedil;evirerek ağladığını g&ouml;rd&uuml;m. &ldquo;Ya Resulallah, annem-babam sana feda olsun; size ne oldu? (Ni&ccedil;in ağlıyorsunuz?)&rdquo; diye sorduğumda ş&ouml;yle buyurdu:<br />\n	&ldquo;Cebr&acirc;il şimdi yanıma gelerek, &uuml;mmetimin bu &ccedil;ocuğumu &ouml;ld&uuml;receğini bana haber verdi. Cebr&acirc;il&rsquo;e &ldquo;Bu &ccedil;ocuğumu mu (&ouml;ld&uuml;recekler)?&rdquo; diye sorduğumda, &ldquo;Evet&rdquo; dedi. Daha sonra H&uuml;seyin&rsquo;in &ouml;ld&uuml;r&uuml;leceği yerden kan renginde&nbsp; bir avu&ccedil; toprak bana getirdi.&rdquo;</p>\n\n<p>\n	3- Harezm&icirc; &ouml;nceki hadisi naklettikten sonra, &Uuml;mm-&uuml;l Fazl&rsquo;dan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Ben H&uuml;seyin&rsquo;i (a.s) Resulullah&rsquo;ın (s) yanına g&ouml;t&uuml;rd&uuml;ğ&uuml;mde, onu benden alıp ağlamaya koyuldu ve bana onun &ouml;l&uuml;m&uuml;n&uuml; haber verdi.&rdquo;<br />\n	&Uuml;mm-&uuml;l Fazl devamında şunları ekledi: &ldquo;Cebr&acirc;il bir grup melekle kanatları a&ccedil;ık bir halde Resulullah&rsquo;ın (s) yanına gelip, hepsi Hz. H&uuml;seyin&rsquo;in musibetine ağladılar. Cebr&acirc;il, Hz. H&uuml;seyin&rsquo;in şehit d&uuml;şeceği yerin toprağından bir avu&ccedil; getirmişti. O toprak etrafa misk kokusu sa&ccedil;ıyordu. Toprağı Peygamber&rsquo;e verdiğinde, &ldquo;Ey Allah&rsquo;ın Habibi, bu oğlun H&uuml;seyin&rsquo;in &uuml;zerinde şehit d&uuml;şeceği topraktandır. Allah&rsquo;ın rahmetinden uzak d&uuml;şen bir grup Kerbela denen yerde oğlunu şehid edeceklerdir.&rdquo; dedi. Hz. Peygamber de &ldquo;Ey benim dostum Cebr&acirc;il, benim ve kızım Fatıma&rsquo;nın oğlunu katleden grup acaba kurtuluşa erer mi?&rdquo; diye sordu. Cebr&acirc;il &ldquo;Hayır, Allah onları (bu yaptıklarından sonra) birbirlerine d&uuml;ş&uuml;recek ve &ouml;m&uuml;r boyu kalp ve dilleri arasında ayrılık ve nifak bırakacaktır.&rdquo;&nbsp; dedi.&rdquo;</p>\n\n<p>\n	4- Hafız Cemaluddin Zerendi, Hil&acirc;l ibn-i H&uuml;bab&rsquo;dan ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	&ldquo;Cebr&acirc;il Hz. Peygamber&rsquo;in yanında olduğu bir&nbsp; sırada, Hasan ve H&uuml;seyin Resulullah&rsquo;ın yanına gelerek Hazretin m&uuml;barek sırtına &ccedil;ıkıp onunla oynamaya başladılar. Resul-i Ekrem (s), anneleri Fatıma&rsquo;ya (a.s) &ldquo;Ni&ccedil;in bunları bir şeyle meşgul etmiyorsun?&rdquo; dediğinde, Hz. Fatıma onları aldı, ama &ccedil;ok ge&ccedil;meden &ccedil;ocuklar annelerinden ayrılıp, Hz. Peygamber&rsquo;in yanına gelerek onunla tekrar oynamaya başladılar. Resulullah (s) onları kucağına aldı ve dizleri &uuml;zerine oturttu. Bu sırada Cebr&acirc;il arzetti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;, yavrularınızı &ccedil;ok sevdiğinizi g&ouml;r&uuml;yorum.&rdquo; Peygamber Cebr&acirc;il&rsquo;e &ldquo;Elbetteki &ccedil;ok severim, onlar yaşantımın iki g&uuml;zel (fesleğen) g&uuml;lleridir.&rdquo; diye cevap verdi. Cebr&acirc;il H&uuml;seyin&rsquo;e işaret ederek ş&ouml;yle dedi: &ldquo;Bil ki &uuml;mmetin bu oğlunu &ouml;ld&uuml;recektir.&rdquo; Daha sonra kanatlarıyla u&ccedil;arak elinde biraz toprakla geri d&ouml;nd&uuml; ve Resulullah&rsquo;a &ldquo;Yavrun bu toprağın &uuml;zerinde &ouml;ld&uuml;r&uuml;lecektir.&rdquo; dedi. Hz. Muhammed (s) toprağın adını sorduğunda Cebr&acirc;il adının &ldquo;Kerbela&rdquo; olduğunu s&ouml;yledi.&rdquo;</p>\n\n<p>\n	Hil&acirc;l devamında şunları s&ouml;yl&uuml;yor:<br />\n	&ldquo;Hz. H&uuml;seyin (a.s), musibetlere uğrayacağı ve d&uuml;şmanları tarafından etrafı sarılacağı yere vardığında, yanına yakın b&ouml;lgede yaşayan birisini getirdiler. Hz. H&uuml;seyin o şahıstan bulundukları yerin ismini sorduğunda, &ldquo;Kerbela&rdquo; cevabını aldı. Hz. H&uuml;seyin (a.s) &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n buyruğu doğrudur. Burası h&uuml;z&uuml;n ve bela yeridir.&rdquo; diye buyurdu. Daha sonra ashabına hitap ederek ş&ouml;yle buyurdu: &ldquo;İnin artık, sefer&nbsp; y&uuml;k&uuml;m&uuml;z&uuml; indireceğimiz ve kanlarımızın d&ouml;k&uuml;leceği yer burasıdır.&rdquo;</p>\n\n<p>\n	5- İbn-i Sa&rsquo;d, Resulullah&rsquo;ın zevcelerinden olan Ayşe&rsquo;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Resulullah&rsquo;ın (s) uyuduğu bir sırada, H&uuml;seyin i&ccedil;eriye girdi ve Resul-i Ekrem&rsquo;e (s) doğru y&uuml;r&uuml;mek istedi. Ben onu Resulullah&rsquo;tan (s) uzaklaştırıp, işimin başına d&ouml;nd&uuml;m. H&uuml;seyin tekrar iki alem serverinin yanına yaklaşınca, Hz. Muhammed (s) ağlar bir şekilde uyandı. Ben &ldquo;Ni&ccedil;in ağlıyorsunuz, bir şey mi oldu?&rdquo; diye sorduğumda, &ldquo;Cebr&acirc;il bana H&uuml;seyin&rsquo;in şehid d&uuml;şeceği yerin toprağını g&ouml;sterdi. Allah&rsquo;ın gazabı onun kanını d&ouml;kenlere &ccedil;ok şiddetlidir.&rdquo; diye buyurdu. Daha sonra Resulullah (s) elini a&ccedil;tığında (ince kum) toprağı g&ouml;rd&uuml;m. Resulullah (s) bana hitaben buyurdu ki: &ldquo;Ey Ayşe, canım elinde olan Allah&rsquo;a andolsun ki, bu olay beni &ccedil;ok &uuml;z&uuml;yor. Benden sonra H&uuml;seyin&rsquo;i &uuml;mmetimden kim &ouml;ld&uuml;recek?&rdquo;</p>\n\n<p>\n	6- Ebu &Uuml;mame ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	Taberan&icirc; Ebu &Uuml;mame&rsquo;den Hz. Resulullah&rsquo;ın (s) kendi zevcelerine Hz. H&uuml;seyin&rsquo;i (a.s) ağlatmamaları hususunda tembihte bulunmuş olduğunu naklediyor. Ravi ş&ouml;yle rivayet ediyor:<br />\n	&ldquo;Resulullah (s) &Uuml;mm-&uuml; Seleme&rsquo;nin evinde iken Cebr&acirc;il nazil oldu. Peygamber, &Uuml;mm-&uuml; Seleme&rsquo;ye hi&ccedil; kimsenin i&ccedil;eriye girmemesini emretti. Bu sırada H&uuml;seyin (a.s) geldi ve Resulullah&rsquo;ı odada g&ouml;r&uuml;nce i&ccedil;eri girmek istedi. &Uuml;mm-&uuml; Seleme, Peygamber&rsquo;in torununu kucağına alarak bir takım s&ouml;zlerle meşgul edip i&ccedil;eri girmesine engel olmak istedi. Fakat H&uuml;seyin&rsquo;in şiddetli ağlamasıyla karşılaşınca, onu bıraktı ve H&uuml;seyin Peygamber&rsquo;in olduğu odaya girerek kucağına oturdu.<br />\n	&nbsp;Cebr&acirc;il, Resul-i Ekrem&rsquo;e (s) &ldquo;Senin &uuml;mmetin bu &ccedil;ocuğunu &ouml;ld&uuml;recektir&rdquo; diye arzetti. Peygamber &ldquo;Bana iman ettikleri halde mi onu &ouml;ld&uuml;recekler?&rdquo; diye sorduğunda, Cebr&acirc;il (a.s) &ldquo;Evet, onu &ouml;ld&uuml;recekler&rdquo; dedi. Daha sonra bir avu&ccedil; toprağı Resulullah&rsquo;a (s) g&ouml;stererek H&uuml;seyin&rsquo;in &ouml;l&uuml;m yerinden haber verdi. Hz. Peygamber H&uuml;seyin&rsquo;i bağrına basarak h&uuml;z&uuml;nl&uuml; bir halde dışarıya &ccedil;ıktı. Resulullah&rsquo;ın bu halini g&ouml;ren ve &ccedil;ocuğu i&ccedil;eri bıraktığından dolayı kızgın olduğunu zanneden &Uuml;mm-&uuml; Seleme &ldquo;Ya Resulallah, senin yoluna feda olayım. Ger&ccedil;i siz kimseyi i&ccedil;eriye almamamı s&ouml;ylemiştiniz, ama sizin bizden bu &ccedil;ocuğu ağlatmamamızı istediğinizden dolayı onu i&ccedil;eriye aldım.&rdquo; dedi.<br />\n	Hz. Peygamber (s) onun cevabını vermeden ashabının yanına giderek &ldquo;Benim &uuml;mmetim bu &ccedil;ocuğumu (H&uuml;seyin&rsquo;i) &ouml;ld&uuml;recektir.&rdquo; diye buyurdu.<br />\n	Ashabın i&ccedil;erisinde bulunan Ebu Bekir ve &Ouml;mer &ldquo;Ya Resulallah, m&uuml;&rsquo;min oldukları halde mi onu &ouml;ld&uuml;recekler?&rdquo; diye sorduklarında, Hz. Peygamber, H&uuml;seyin&rsquo;in şehid d&uuml;şeceği toprağı onlara g&ouml;stererek &ldquo;Evet, bu toprak da onun &uuml;zerinde şehid d&uuml;şeceği topraktır.&rdquo; diye&nbsp; buyurdu.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- Peygamberimizin zevcelerinden Ayşe ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;a vahiy gelmekte olduğu bir&nbsp; sırada, H&uuml;seyin ibn-i Ali i&ccedil;eri girdi ve sı&ccedil;rayarak kendisini Resulullah&rsquo;ın omuzuna attı. Cebr&acirc;il &ldquo;Ey Muhammed, bunu seviyor musun?&rdquo; dedi. Resulullah (s) &ldquo;Nasıl sevmem, o benim &ccedil;ocuğumdur&rdquo; dediğinde, Cebr&acirc;il &ldquo;Senden sonra &uuml;mmetin onu &ouml;ld&uuml;recektir.&rdquo; dedi. Sonra Cebr&acirc;il elini uzatarak beyaz bir toprak getirdi ve &ldquo;Oğlun bu yerde şehid edilecektir. Bu yerin ismi ise Taff (Kerbela)&rsquo;dır.&rdquo; dedi.<br />\n	Cebr&acirc;il gittikten sonra Resulullah, toprak elinde olduğu halde ağlıyordu. Sonra &ldquo;Ey Ayşe, Cebr&acirc;il bana oğlum H&uuml;seyin&rsquo;in Taff denilen yerde şehid edileceğini bildirdi. Benden sonra &uuml;mmetim saptırılacaktır.&rdquo; dedi.<br />\n	Sonra ağlayarak ashabının yanına gitti. Onların arasında Ali, Ebu Bekir, &Ouml;mer, H&uuml;zeyfe, Ammar ve Ebuzer de vardı. Onlar aceleyle Resulullah&rsquo;ın yanına gelerek &ldquo;Ya Resulallah, ni&ccedil;in ağlıyorsunuz?&rdquo; dediler. Resulullah &ldquo;Cebr&acirc;il bana oğlum H&uuml;seyin&rsquo;in benden sonra Taff denilen yerde şehid edileceğini haber verdi ve bu toprağı getirerek mezarının orada olacağını bildirdi.&rdquo; dedi.&rdquo;</p>\n\n<p>\n	&nbsp;</p>','Ehli Sünnet Kaynaklarında Hüseyn\'e Ağlamak','','publish','closed','open','','ehli-sunnet-kaynaklarinda-huseyne-aglamak','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2626',0,'post','',0),(2627,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p style=\"text-align: justify;\">\n	Resulullah (s.a.a), Fil yılı, Rabiulevvel ayının on yedisinde (M.570&rsquo;de) Cuma g&uuml;n&uuml; şafak vakti Mekke şehrinde d&uuml;nyaya geldi.[1]&nbsp;Resulullah (s.a.a)&rsquo;in değerli babası, Abdullah bin Abdulmuttalip bin Haşim bin Abdumenaf idi; değerli annesi ise Veheb bin Abdumenaf&rsquo;ın kızı Amine idi. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi her iki şahsiyetin akrabalık bağı Abdumenaf&rsquo;da birleşiyor.</p>\n\n<p style=\"text-align: justify;\">\n	Hz. Peygamber&rsquo;in m&uuml;barek ismini, İlahi emir gereği Muhammed[2]&nbsp;k&uuml;nyesini ise Ebu&rsquo;l Kasım[3]&nbsp;koydular.</p>\n\n<p style=\"text-align: justify;\">\n	İmam Bakır (a.s)&rsquo;ın buyurduğuna g&ouml;re, Hazretin doğumunun yedinci g&uuml;n&uuml; Ebu Talib, Peygamber (s.a.a) i&ccedil;in bir kurban kesti ve akrabalarını misafirliğe davet ederek ş&ouml;yle dedi: &quot;Bu Ahmed&rsquo;in akikasıdır.&rdquo; Misafirler; &ldquo;Onun ismini neden Ahmed koydun?&rdquo; diye sorduklarında, Ebu Talib; &ldquo;Yer ve g&ouml;k ehlinin &ouml;vg&uuml;s&uuml;nden dolayı onun ismini Ahmed koydum.&rdquo; dedi.[4]&nbsp;İşte bundan dolayı Emir-ul M&uuml;minin Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in de, iki ismi bulunan peygamberlerden olduğunu s&ouml;ylemiştir.[5]</p>\n\n<p style=\"text-align: justify;\">\n	Peygamber (s.a.a) hen&uuml;z daha d&uuml;nyaya gelmeden babasını kaybetti;[6]&nbsp;d&uuml;nyaya geldikten sonra da onu, s&uuml;t emmesi i&ccedil;in Halime-i Sadiyye&rsquo;ye emanet ettiler. İbn-i Sad&rsquo;ın yazdığına g&ouml;re, Halime Hazreti kucağına alır almaz g&ouml;ğs&uuml; s&uuml;tle doldu; &ouml;yle ki, Peygamber ve Halime&rsquo;nin a&ccedil;lıktan uyumayan &ccedil;ocuğu da o s&uuml;tten doydular.[7]</p>\n\n<p style=\"text-align: justify;\">\n	Peygamber (s.a.a) &uuml;&ccedil; yaşına kadar annesi Amine&rsquo;nin de g&ouml;zetimiyle s&uuml;t annesi Halime&rsquo;nin yanında kaldı, daha sonra Mekke şehrine giderek kendi annesinin yanında yer aldı.</p>\n\n<p style=\"text-align: justify;\">\n	Peygamber (s.a.a) altı yaşında iken annesi Amine ve bakıcısı &Uuml;mm-&uuml; Eymen&rsquo;le birlikte akrabalarını g&ouml;rmek i&ccedil;in Medine&rsquo;ye gittiler. Bir ay Medine&rsquo;de kaldıktan sonra Mekke&rsquo;ye d&ouml;n&uuml;şte&nbsp;Ebva&rsquo;ya (Cuhfe&rsquo;den 37 km. uzak) ulaştıklarında Hazretin değerli annesi vefat edip orada defnedildi. &Uuml;mm&uuml; Eymen Hz. Peygamber&rsquo;i Mekke&rsquo;ye g&ouml;t&uuml;rd&uuml;, orada da Abdulmuttalip onun sorumluluğunu &uuml;stlendi.[8]&nbsp;Ama iki yıl sonra Abdulmuttalip de d&uuml;nyadan g&ouml;&ccedil;t&uuml;.[9]Onun vasiyeti gereğince Ebu Talib yeğeni Hz. Muhammed (s.a.a)&rsquo;in sorumluğunu &uuml;stlendi.[10]</p>\n\n<p style=\"text-align: justify;\">\n	İbn-i Abbas&rsquo;ın naklettiğine g&ouml;re Ebu Talib Hz. Peygamber ile &ouml;ylesine ilgileniyordu ki, gece ve g&uuml;nd&uuml;z ondan bir an olsun ayrılmıyordu, onu kendi yanında yatırıyor ve onun hakkında kimseye g&uuml;venmiyordu.[11]</p>\n\n<p style=\"text-align: justify;\">\n	Resulullah (s.a.a) on iki yaşında[12]&nbsp;Ebu Talib&rsquo;le birlikte Şam&rsquo;a yolculuğa &ccedil;ıktı. Bu yolculukta Buheyra isminde bir rahiple karşılaştılar. Buheyra, Mesihi (Hıristiyan) alimlerinin en bilginlerindendi. Hz. Peygamber&rsquo;i g&ouml;r&uuml;r g&ouml;rmez, O&rsquo;nun ahir-uz zaman Peygamberi olduğunu hemen anladı. Buheyra Ebu Talib&rsquo;e d&ouml;n&uuml;p ş&ouml;yle dedi: &ldquo;&Ouml;nceki semavi kitaplarda bu gencin peygamberliğiyle ilgili haber vardır.&quot;[13]</p>\n\n<p style=\"text-align: justify;\">\n	Resulullah (s.a.a) erginlik &ccedil;ağına kadar Ebu Talib&rsquo;in evinde kaldı. Hazret ahlak, yiğitlik, halkla ge&ccedil;inmek ve emanete riayet etmek bakımından &ouml;yle bir ahlaka sahipti ki, halk ona &ldquo;Emin&rdquo; lakabını takmıştı.[14]</p>\n\n<p style=\"text-align: justify;\">\n	Resulullah (s.a.a) yirmi yaşında iken &ldquo;Hilf-ul Fudul&rdquo; antlaşmasına katıldı. Bu antlaşma Beni Haşim, Beni Z&uuml;hre ve Beni Temim arasında yapılan en iyi antlaşma idi. Bu antlaşma gereği mazlumlarım hakları zorbalardan alınacak ve gereken yardımlar onlardan esirgenmeyecekti.[15]</p>','Hz. Muhammed\'in Hayatı','','publish','closed','open','','hz-muhammedin-hayati','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2627',0,'post','',0),(2628,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Medine&#39;yi baştanbaşa bir ıstırap ve korkulu bir heyecan kaplamıştı. Hz. Peygamber&#39;in (s.a.a) ashabı, durumu yakından izlemek i&ccedil;in, yaşlı g&ouml;zler ve h&uuml;z&uuml;nl&uuml; kalplerle evinin etrafını almışlardı. Evden gelen haberler, Hz. Peygamber&quot;in (s.a.a) durumunun ağır olduğu y&ouml;n&uuml;ndeydi. Haberler, onun iyileşmesi y&ouml;n&uuml;ndeki umutları yıkıyor ve &ouml;m&uuml;rlerinden kısa bir m&uuml;ddet kaldığını, daha a&ccedil;ık bir ifadeyle artık hayatının son demlerini yaşadığını anlatıyordu.</p>\n\n<p>\n	&nbsp;&nbsp; Ashaptan bir grup, eşsiz rehberlerini yakından g&ouml;rmek, ziyaret etmek istiyorlardı. Ancak durumu, yattığı odaya ehlibeyti dışında kimsenin girip-&ccedil;ıkmasına m&uuml;saade etmiyordu.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Peygamber&quot;in (s.a.a) tek yadig&acirc;rı olan değerli kızı Fatıma (a.s), babasının yatağının yanında oturmuş, nurlu y&uuml;z&uuml;ne bakmaktaydı. O, babasının alnında ve y&uuml;z&uuml;nde tomurcuklanan &ouml;l&uuml;m terlerini m&uuml;şahede ediyordu. Hz. Zehra (a.s), kalbi sıkılmış, nefesi boğazına tıkanmış ve g&ouml;zleri yaşlı bir h&acirc;lde, Ebu Talib&quot;in Hz. Peygamber (s.a.a) hakkında s&ouml;ylemiş olduğu şiiri terenn&uuml;m ediyor ve ş&ouml;yle diyordu:</p>\n\n<p>\n	وَ اَبْيَضُ يُسْتَسْقَی الْغَمَامُ بِوَجْهِهِ&nbsp;&nbsp;&nbsp; ثِمَاُل الْيَتَامَی عِصْمَةٌ لِلْاَرَامِلِ</p>\n\n<p>\n	&nbsp;&nbsp; Nurlu bir y&uuml;z ki, onun h&uuml;rmetine buluttan yağmur talep edilmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; Bir şahsiyet ki, yetimlerin sığınağı ve dul kadınların bek&ccedil;isidir.</p>\n\n<p>\n	&nbsp;&nbsp; Bu sırada Hz. Peygamber (s.a.a), g&ouml;zlerini a&ccedil;ıverdi ve yavaş&ccedil;a kızına ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp; Bu, Ebu Talib&quot;in benim hakkımda okuduğu şiirdir. Onun yerine şu ayeti okuman daha uygun olur:</p>\n\n<p>\n	وَ مَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ اَفَاِنْ مَاتَ اَوْ قُتِلَ إنْقَلَبْتُمْ عَلَی اَعْقَابِکُمْ وَ مَنْ يَنْقَلِبْ عَلَی عَقِبَيْهِ فَلَنْ يَضُرُّ اللهَ شَيْئاً وَ سَيَجْزِی اللهُ الشَّاکِرِينَ</p>\n\n<p>\n	&nbsp;&nbsp; Muhammed, yalnızca bir el&ccedil;idir. Ondan &ouml;nce nice el&ccedil;iler gelip-ge&ccedil;miştir. Şimdi o &ouml;l&uuml;rse ya da &ouml;ld&uuml;r&uuml;l&uuml;rse, siz topuklarınız &uuml;zerinde gerisin geriye mi d&ouml;neceksiniz? İki topuğu &uuml;zerinde gerisin geri d&ouml;nen kimse, Allah&quot;a kesinlikle zarar veremez. Allah, ş&uuml;kredenleri pek yakında &ouml;d&uuml;llendirecektir.[1]</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Peygamber (s.a.a), Kızıyla Konuşuyor</p>\n\n<p>\n	&nbsp;&nbsp; B&uuml;y&uuml;k şahsiyetlerin genel olarak iş yoğunluğu ve fikir karmaşası nedeniyle kendi &ccedil;ocuklarına karşı ilgisiz kaldıkları, duygularının daha s&ouml;n&uuml;k olduğu tecr&uuml;beyle sabit olmuştur. B&uuml;y&uuml;k hedefler ve d&uuml;nya &ccedil;apında endişeler onları &ouml;ylesine kendisiyle meşgul ediyor ki, artık kendi aileleri ve &ccedil;ocuklarıyla ilgilenme fırsatı bulamıyorlar. Ancak y&uuml;ce manev&icirc; şahsiyetlerin, en b&uuml;y&uuml;k hedefler ve d&uuml;nya &ccedil;apındaki ideallerine ve her ge&ccedil;en g&uuml;n meşgalelerinin artmasına rağmen, sahip oldukları b&uuml;y&uuml;k ve geniş ruhları sayesinde, bir tarafla meşgul olmaları, diğer tarafı unutmalarına neden olmuyor.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Peygamber&quot;in (s.a.a) biricik kızına olan al&acirc;kası, insan&icirc; duyguların doruğundaydı. Hz. Peygamber kızıyla g&ouml;r&uuml;şmeksizin hi&ccedil;bir yolculuğa &ccedil;ıkmazdı. Yolculuktan d&ouml;nd&uuml;ğ&uuml;nde ise, her şeyden &ouml;nce onu g&ouml;rmeğe giderdi. Hanımlarının yanında, ona saygı g&ouml;sterir ve ashabına ş&ouml;yle buyururdu:</p>\n\n<p>\n	&nbsp;&nbsp; Fatıma, benden bir par&ccedil;adır. Onun hoşnutluğu, benim hoşnutluğum, gazabı da benim gazabımdır.[2]</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Zehra (a.s) ile g&ouml;r&uuml;ş&uuml;rken, d&uuml;nyanın en duygusal ve en temiz kalpli kadını ve kocasının mukaddes hedefi uğruna b&uuml;y&uuml;k sıkıntılara katlanan, b&uuml;t&uuml;n g&uuml;&ccedil; ve servetini bu yolda feda eden Hz. Hatice&quot;yi hatırlıyordu.</p>\n\n<p>\n	[Hz. Peygamber&#39;in (s.a.a) Vefatı]</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Peygamber&quot;in (s.a.a) yatakta olduğu g&uuml;nlerin tamamında, Hz. Zehra (a.s), onun başı ucundan bir an olsun ayrılmamıştı. Bir ara Hz. Peygamber (s.a.a), kızına kendisiyle konuşmak istediğini ima etti. Fatıma (a.s), babasına doğru eğildi ve başını ona yaklaştırdı. Hz. Peygamber (s.a.a) de ona yavaş&ccedil;a bir şeyler s&ouml;yledi. Kimse s&ouml;ylenenleri duymuyordu. S&ouml;zleri bittiğinde, Hz. Zehra (a.s), şiddetle, iki g&ouml;z&uuml; iki &ccedil;eşme ağlamaya başladı. Biraz sonra Hz. Peygamber (s.a.a), kendisine yine işaret etti, yine ona yavaş&ccedil;a bir şeyler s&ouml;yledi. Bu defa Hz. Zehra (a.s), g&uuml;ler y&uuml;zle, dudaklarında bir tebess&uuml;m belirerek kafasını kaldırdı. Bir anda bu iki zıt durum, etraftakileri şaşırtmıştı. Hz. Peygamber&quot;in (s.a.a) kendisine ne buyurduklarını &ouml;ğrenmek istediler. Zehra (a.s)&nbsp;&quot;Ben, babamın sırrını a&ccedil;amam.&quot;&nbsp;diyerek, s&ouml;ylemekten &ccedil;ekindi.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Peygamber&quot;in (s.a.a) vefatından sonra, Aişe&quot;nin ısrarı &uuml;zerine Hz. Zehra (a.s), onlara olayı a&ccedil;ıkladı:</p>\n\n<p>\n	&nbsp;&nbsp;Babam ilkin bana kendi &ouml;l&uuml;m haberini verdi ve ben bu hastalıktan kurtulamayacağım deyince, ben iradesiz ağlamaya başladım; ama daha sonra bana dedi ki: Ehlibeytim i&ccedil;inde bana ilk katılacak olan, sensin. Bu haber beni sevindirdi; zira kısa s&uuml;re sonra babama kavuşacağımı anladım.[3]</p>\n\n<p>\n	&nbsp;&nbsp; &Ouml;mr&uuml;n&uuml;n son demleriydi artık, g&ouml;zlerini a&ccedil;ıp ş&ouml;yle buyurdu:&nbsp;&quot;Kardeşimi sesleyin. Gelip yanı başımda otursun.&quot;&nbsp;Ali&quot;yi (a.s) kastettiğini anladılar. Ali gelip yatağın yanında oturdu. Bir ara Hz. Peygamber&quot;in (s.a.a) kalkıp oturmak istediğini hissetti. Onu yatağından kaldırıp oturttu ve kendi g&ouml;ğs&uuml;ne yasladı.[4]</p>\n\n<p>\n	&nbsp;&nbsp; &Ccedil;ok ge&ccedil;meden, ihtizar durumu hazretin v&uuml;cudunu kapladı. Birisi İbn Abbas&quot;a Hz. Peygamber&quot;in (s.a.a) kimin elleri arasında can verdiğini sordu. İbn Abbas dedi ki: &quot;Peygamber Ali&quot;nin (a.s) kucağında vefat etti.&quot; O adam, Aişe&quot;nin, Hz. Peygamber&quot;in (s.a.a) başının kendi kucağında olduğu h&acirc;lde vefat ettiğini iddia ettiğini s&ouml;yleyince,&nbsp;İbn Abbas onu yalanladı ve dedi ki:</p>\n\n<p>\n	&nbsp;&nbsp; Hayır! Hz. Peygamber (s.a.a), Ali&quot;nin (a.s) g&ouml;ğs&uuml;nde vefat etti ve benim kardeşim Fazl, Ali (a.s) ile birlikte ona gus&uuml;l verdiler.[5]</p>\n\n<p>\n	&nbsp;&nbsp; Emir&uuml;&quot;l-M&uuml;minin Ali (a.s), bir hutbesinde bu konuya işaretle ş&ouml;yle buyuruyor:</p>\n\n<p>\n	وَ لَقَدْ قُبِضَ رَسُولُ اللهِ وَ اِنَّ رَاْسَهُ لَعَلَی صَدْرِی... وَ لَقَدْ وَلَّـيْتُ غُسْلَهُ وَ الْمَلاَئِکَةُ اَعْوَانِی</p>\n\n<p>\n	Hz. Peygamber (s.a.a), başını g&ouml;ğs&uuml;me yasladığı bir h&acirc;lde ruhunu teslim etti&hellip; Ben ona gus&uuml;l veriyordum ve melekler de bana yardım ediyorlardı.[6]</p>\n\n<p>\n	&nbsp;&nbsp; Muhaddislerden bazılarının naklettiklerine g&ouml;re, Hz. Peygamber&quot;in (s.a.a) hayatının en son demlerinde şu s&ouml;z&uuml; s&ouml;ylemişler:</p>\n\n<p>\n	لاَ, مَعَ الرَّفِيقِ اْلاَعْلَی</p>\n\n<p>\n	Yani: &quot;Hayır, En y&uuml;ce dost ile&hellip;&quot;</p>\n\n<p>\n	&nbsp;&nbsp; Bu c&uuml;mleden anlaşıldığı &uuml;zere, vahiy meleği onu, ruhunu teslim etmeden &ouml;nce; iyileşip d&uuml;nya hayatına geri d&ouml;nmekle ruhunu teslim etmek arasında muhayyer kılmış, Hz. Peygamber de bu s&ouml;z&uuml;yle, ruhunu teslim etmeyi tercih ettiğini ve aşağıdaki ayette bahsedilen kimselere kavuşmayı arzuladığını iletmek istemiştir:</p>\n\n<p>\n	وَ مَنْ يُطِِـعِ اللهَ وَ الرَّسُولَ فَاُولَئِکَ مَعَ الَّذِينَ اَنْعَمَ اللهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّقِينَ وَ الشَّهَدَاءِ وَ الصَّالِحِينَ وَ حَسُنَ اَولَئِکَ رَفِيقاً</p>\n\n<p>\n	Kim Allah&quot;a ve Resul&uuml;ne itaat ederse, işte onlar Allah&quot;ın kendilerine nimet verdiği peygamberler, doğrular, şehitler ve salihler ile birliktedirler. Ne g&uuml;zel arkadaştırlar onlar.[7]</p>\n\n<p>\n	Hz. Peygamber (s.a.a), yukarıda zikredilen c&uuml;mleyi s&ouml;yledikten sonra, g&ouml;zleri ve dudakları kapanıverdi.[8]</p>\n\n<p>\n	---------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- &Acirc;l-i İmr&acirc;n, 144; el-İrşad, 98.s.</p>\n\n<p>\n	[2]- Sahih-i Buh&acirc;r&icirc;, 5/21</p>\n\n<p>\n	[3]- İbn Sa&quot;d, Tabakat, 2/247; el-K&acirc;mil, 2/219</p>\n\n<p>\n	[4]- age. 263.s.</p>\n\n<p>\n	[5]- Tabakat, 2/263.s.</p>\n\n<p>\n	[6]- Nehc&uuml;&quot;l-Bel&acirc;ğa.</p>\n\n<p>\n	[7]- Nis&acirc;, 69</p>\n\n<p>\n	[8]- A&quot;lamu&quot;l-Vera, 83.s.</p>','Hz. Peygamber\'in (s.a.a) Vefatı','','publish','closed','open','','hz-peygamberin-s-a-a-vefati','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2628',0,'post','',0),(2629,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, Allah&#39;ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; &ouml;yle bir ay ki Allah katında en &uuml;st&uuml;n aydır. Onun g&uuml;nleri, en faziletli g&uuml;nler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah&#39;ın ziyafetine davet edilmiş ve Allah&#39;ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O h&acirc;lde doğru niyetler ve temiz kalplerle Allah&#39;tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur&#39;&acirc;n&#39;ı) okumaya muvaffak eylesin; zira hi&ccedil; ş&uuml;phesiz ger&ccedil;ek bedbaht (kim-seler), bu y&uuml;ce ayda Allah&#39;ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda a&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;n&uuml;n a&ccedil;lık ve susuz-luğunu hatırlayın. Fakir ve d&uuml;şk&uuml;nlerinize sadaka verin. B&uuml;y&uuml;klerinize saygılı ve k&uuml;&ccedil;&uuml;klerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun g&ouml;zlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; g&uuml;nahlarınız-dan Allah&#39;a t&ouml;vbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet g&ouml;z&uuml;yle bakar; O&#39;nunla m&uuml;nacat ettiklerinde cevap verir; O&#39;nu &ccedil;ağırdıklarında lebbeyk der ve O&#39;na dua ettiklerinde icabet eder.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerek kurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye &ccedil;alışın. Şunu bilin ki hi&ccedil; ş&uuml;p-hesiz, şanı y&uuml;ce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabb&uuml;&#39;l-Alemin&#39;in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant i&ccedil;miştir. Ey insanlar kim bu ayda m&uuml;min bir oru&ccedil;luya iftar yemeği verirse, Allah katında bir k&ouml;le azat etmenin sevabını alır ve ge&ccedil;miş g&uuml;nahlarının bağışlan-masına vesile olur.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ya Resulallah, hepimizin buna g&uuml;c&uuml; yetmiyor!&quot; denilince, Resu-lullah (s.a.a) ş&ouml;yle buyurdu:</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Bir yarım hurmayla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Bir i&ccedil;im suyla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Zira Allah-u Te&acirc;l&acirc; bu azı yapan kimseye de aynı m&uuml;k&acirc;fatı verir, eğer ondan fazlasına g&uuml;c&uuml; yetmez ise.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, i&ccedil;inizden kim bu ayda ahlakını g&uuml;zelleştirirse, bu, ayakların kaydığı g&uuml;nde sırattan (rahatlıkla) ge&ccedil;mesini sağlar.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Kim bu ayda, eli altında olanlara (hizmet&ccedil;ilerine, ailesine, &ccedil;oluk &ccedil;ocuğuna ve...) kolaylık sağlar ve y&uuml;klerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve k&ouml;t&uuml;l&uuml;klerinin &ouml;n&uuml;n&uuml; alırsa, Allah da onu, kendisini m&uuml;lakat edeceği g&uuml;nde, ona karşı gazabının &ouml;n&uuml;n&uuml; alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini m&uuml;lakat edeceği g&uuml;nde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet g&uuml;n&uuml;nde kendi rahmetinden mahrum kılar.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Bu ayda, m&uuml;stehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana &ccedil;ok sal&acirc;t u selam ederse, terazilerin hafif olacağı g&uuml;nde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur&#39;&acirc;n&#39;dan bir ayet okuyan kimse, diğer aylarda bir Kur&#39;&acirc;n hatmetmenin sevabını alır.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, cennetin kapıları bu ayda a&ccedil;ıktır; Rabbinizden isteyin ki, onları y&uuml;z&uuml;n&uuml;ze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin y&uuml;z&uuml;n&uuml;ze a&ccedil;masın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...&quot;</em></p>','Resulullah ( s.a.a.):','','publish','closed','open','','resulullah-s-a-a','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2629',0,'post','',0),(2630,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<h2>\n	Hz. Resulullah (s.a.a)&rsquo;in Hz. Ali (a.s)&rsquo;a Vasiyeti</h2>\n\n<p>\n	Ya Ali, Allah&rsquo;ı gazaplandıracak (bir şeyle) hi&ccedil;bir kimseyi razı etmemen, Allah&rsquo;ın (sana) verdiği bir şeyden dolayı başkasını &ouml;vmemen, Allah&rsquo;ın senden esirgediği bir şeyden dolayı da kimseyi yermemen yakine ermenin alametidir. &Ccedil;&uuml;nk&uuml; rızık, ihtirasla elde edilemeyeceği gibi, rağbetsizlikle de &ouml;nlenemez.</p>\n\n<p>\n	Allah-u Te&acirc;la, kendi hikmet ve l&uuml;tf&uuml; gereği rahatlık ve mutlu&shy;luğu yakinde ve (kaza ve kadere) rıza g&ouml;stermekte; gam ve &uuml;z&uuml;n&shy;t&uuml;y&uuml; ise, ş&uuml;phe ve hoşnutsuzlukta karar kılmıştır.</p>\n\n<p>\n	Ya Ali, cahillikten daha k&ouml;t&uuml; bir fakirlik, akıldan daha faydalı bir servet, bencillikten daha korkun&ccedil; bir yalnızlık ve istişareden da-ha iyi bir yardımcı yoktur; hi&ccedil;bir akıl da tedbir almak kadar yararlı değildir. G&uuml;zel ahlak gibi soy sop ve ş&uuml;k&uuml;r gibi de ibadet yoktur.</p>\n\n<p>\n	Ya Ali, s&ouml;z&uuml;n &acirc;feti yalan, ilmin &acirc;feti unutmak, ibadetin &acirc;feti ihmalk&acirc;rlık, c&ouml;mertliğin &acirc;feti minnet, yiğitliğin &acirc;feti zul&uuml;m, g&uuml;zel&shy;liğin &acirc;feti bencillik ve soyluluğun &acirc;feti ise onunla &ouml;v&uuml;nmektir.</p>\n\n<p>\n	Ya Ali, s&uuml;rekli doğru konuş; ağzından hi&ccedil;bir zaman yalan &ccedil;ıkmasın; kesinlikle hıy&acirc;nete yeltenme; Allah&rsquo;tan O&rsquo;nu g&ouml;r&uuml;yormuş&ccedil;asına kork; malını ve canını dinine feda et; iyi ahlak edin ve k&ouml;t&uuml; ahlaktan ka&ccedil;ın.</p>\n\n<p>\n	Ya Ali, Allah&rsquo;ın en &ccedil;ok sevdiği amel şu &uuml;&ccedil; haslettir: Allah&rsquo;ın farz kıldığı şeyleri yerine getirmek; bunu yapan kimse, halkın en &acirc;bitlerindendir. Allah&rsquo;ın haram kıldığı şeylerden uzak durmak; b&ouml;yle yapan kimse de halkın en sakınanlarındandır. Allah&rsquo;ın ver&shy;diği rızka razı olmak; b&ouml;yle olan kimse de halkın en zenginlerin&shy;dendir.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; şey y&uuml;ce ahlaktandır: Seninle ilişkisini kesen kimse ile ilişki kurman, senden esirgeyene bağışta bulunman ve sana zul&uuml;m edeni affetmen.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; şey kurtarıcıdır: Dilini tutman, g&uuml;nahına ağlaman ve (k&ouml;t&uuml; insanlarla muaşeretten uzak kalmak i&ccedil;in) evinde oturman.</p>\n\n<p>\n	Ya Ali, şu &uuml;&ccedil; haslet &acirc;mellerin en başında gelir: (Kendi men&shy;faatin bile s&ouml;z konusu olduğu yerde) halka karşı insaflı davranman; m&uuml;min kardeşinle eşitlik g&ouml;zetmen ve Allah&rsquo;ı her hal&uuml;k&acirc;rda hatırlaman.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; kimse Allah&rsquo;ın misafiridir: M&uuml;min kardeşini Allah rızası i&ccedil;in ziyaret eden kimse; b&ouml;yle birisi Allah&rsquo;ın ziyaret&ccedil;isidir. Ziyaret&ccedil;isini ağırlamak ve istediğini ona vermek, Allah&rsquo;a d&uuml;şen bir haktır. Namaz kıldıktan sonra, daha sonraki namaz vaktine dek takib&acirc;t (zikir, dua, Kur&rsquo;an okumak vb...) ile meşgul olan kimse; b&ouml;yle birisi Allah&rsquo;ın misafiridir ve misafirini ağırlamak Allah&rsquo;a d&uuml;şen bir haktır. Bir de hacca ve umre&rsquo;ye giden bir kimse; onlar da Allah&rsquo;a doğru giden kimselerdir ve kendisine gelen kimseyi ağır&shy;lamak Allah&rsquo;a d&uuml;şen bir haktır.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; şeyin hem d&uuml;nyada hem de, &acirc;hirette m&uuml;k&acirc;fatı vardır: Hac, fakirliği giderir; sadaka, belaları defeder ve sıla-i ra&shy;him (akrabalara iyilikte bulunmak) &ouml;mr&uuml; uzatır.</p>\n\n<p>\n	Ya Ali, kimde şu &uuml;&ccedil; şey olmazsa hi&ccedil;bir ameli doğrulmaz: Kendisini Allah Azze ve Celle&rsquo;ye karşı g&uuml;nah işlemekten alı&shy;koyacak takva; akılsızın cahilliğini &ouml;nleyecek ilim (bir nakle g&ouml;re de hilim) ve halkla iyi ge&ccedil;inebilmesini sağlayacak akıl.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; kimse kıyamet g&uuml;n&uuml; arşın g&ouml;lgesi altındadır: Kendisi i&ccedil;in sevdiği şeyi, kardeşi i&ccedil;in de seven; bir işle karşılaştığında, Allah&rsquo;ın o işi sevip sevmediğini bilmeyinceye ka&shy;dar, o iş i&ccedil;in herhangi bir girişimde bulunmayan ve kendi nefsinde de bulunan ve hen&uuml;z ıslah etmediği bir kusurla kardeşini ayıpla&shy;mayan. Kendisini ıslah etmeye kalkışan bir insan ise, ıslah ettiği her kusurunun ardından bir diğeriyle karşılaşır ve bu, insanı kendisiyle meşgul etmeye yeter. (Artık başkalarının ayıplarıyla uğraşmaktan geri kalır).</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; şey iyi olmanın yollarındandır: C&ouml;mert olmak, g&uuml;zel konuşmak ve eziyetlere karşı sabırlı olmak.</p>\n\n<p>\n	Ya Ali, Tevrat&rsquo;ta d&ouml;rt şeyin, d&ouml;rt şeyi beraberinde taşıdığı yazılıdır: D&uuml;nyaya haris olan, Allah&rsquo;a &ouml;fkelenir. Du&ccedil;ar olduğu bir musibetten yakınan, ger&ccedil;ekte Allah&rsquo;tan yakınmaktadır. Zenginin karşısında (zenginliği i&ccedil;in) tevazu eden kimsenin, dininin &uuml;&ccedil;te ikisi yokolur. Bu &uuml;mmetten cehenneme giden kimse, Allah&rsquo;ın ayetleri&shy;yle alay edip, onlarla oynayan kimselerdendir.</p>\n\n<p>\n	Ya Ali, d&ouml;rt şey, d&ouml;rt şeyi beraberinde getirir: Saltanata erişen diktat&ouml;r olur. İstişare etmeyen pişman olur. Davrandığın gibi sana davranılır. Yoksulluk en b&uuml;y&uuml;k &ouml;l&uuml;md&uuml;r. &quot;Maksat dinar ve dirhem (mal) yoksulluğu mu?&quot; denilince: &quot;Hayır, maksat din yoksulu ol&shy;maktır.&quot; buyurdu.</p>\n\n<p>\n	Ya Ali, kıyamet g&uuml;n&uuml; &uuml;&ccedil; g&ouml;zden başka b&uuml;t&uuml;n g&ouml;zler ağlar: Allah yolunda geceleri uykusuz kalan g&ouml;z, Allah&rsquo;ın haram kıldığı şeylere bakmayan g&ouml;z ve Allah korkusundan ağlayan g&ouml;z.</p>\n\n<p>\n	Ya Ali, Allah&rsquo;tan başkasının haberdar olmadığı g&uuml;nahlarına ağladığı halde, Allah&rsquo;ın nazar ettiği y&uuml;ze ne mutlu!</p>\n\n<p>\n	Ya Ali, şu &uuml;&ccedil; şey (insanı) helak eder: Heva ve hevese uymak, cimrilik yapmak ve insanın kendisini beğenmesi. Şu &uuml;&ccedil; şey de (insanı) kurtuluşa g&ouml;t&uuml;r&uuml;r: Hoşnutluk ve &ouml;fke halinde adaletli davranmak, zenginlikte ve fakirlikte orta halli olmak, gerek gizlide ve gerekse a&ccedil;ıkta Allah&rsquo;ı g&ouml;r&uuml;rcesine O&rsquo;ndan korkmak. &Ccedil;&uuml;nk&uuml; sen O&rsquo;nu g&ouml;rmesen de O seni g&ouml;r&uuml;r.</p>\n\n<p>\n	Ya Ali,&uuml;&ccedil; yerde yalan konuşmak iyidir: Savaşta (d&uuml;şmanı) aldatmak i&ccedil;in, hanımına (bir şey alacağına dair) s&ouml;z vermede,[1] halkın arasını ıslah etmede.</p>\n\n<p>\n	Ya Ali, &uuml;&ccedil; yerde doğru konuşmak k&ouml;t&uuml;d&uuml;r: S&ouml;z gezdirmede; erkeğe, ailesi hakkında hoşlanmayacağı haberleri vermede ve hayır işlerlin a&ccedil;ıklayan bir kimseyi yalanlamada.[2]</p>\n\n<p>\n	Ya Ali, d&ouml;rt şey boşunadır: Doyduktan sonra yemek, ay ışığında kandil yakmak, &ccedil;orak yerde tohum ekmek &nbsp;ve layık ol&shy;mayan bir kimseye iyilik yapmak.</p>\n\n<p>\n	Ya Ali, d&ouml;rt kimse herkesten daha &ccedil;abuk ceza g&ouml;r&uuml;r: Yaptığın iyiliğe k&ouml;t&uuml;l&uuml;kle karşılık veren, senden zul&uuml;m g&ouml;rmeden sana zul&uuml;m yapan, aranızdaki antlaşmaya sen sadık kaldığın halde hıya&shy;net eden ve sıla-i rahim (akrabalara iyilik) yaptığın halde (sana karşı) onu terkeden kimse.</p>\n\n<p>\n	Ya Ali, d&ouml;rt şeye sahip olanın M&uuml;sl&uuml;manlığı k&acirc;mil olur: Doğruluk, ş&uuml;k&uuml;r, hay&acirc; ve g&uuml;zel ahlak.</p>\n\n<p>\n	Ya Ali, halka az el a&ccedil;mak peşin zenginliktir ve halka &ccedil;ok el a&ccedil;mak zillettir. Peşin fakirlik de işte budur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Hz. Ali(a.s)&#39;a Başka Bir Vasiyeti</strong><br />\n	Ya Ali, m&uuml;minin nişanesi &uuml;&ccedil;t&uuml;r: Oru&ccedil; tutmak, namaz kılmak ve zek&acirc;t vermek. Zahirde kendisini ehil g&ouml;steren kimsenin de nişanesi &uuml;&ccedil;t&uuml;r: İnsanın y&uuml;z&uuml;ne karşı dalkavukluk yapar; arkasından gıybet eder ve musibete uğradığında da sevinir. Zalimin de &uuml;&ccedil; nişanesi var: Eli altında bulunanlara zorbalık yapar; kendisinden &uuml;stlere isyan eder ve zalimlerle işbirliği yapar. Riyak&acirc;rın da &uuml;&ccedil; nişanesi var: Halkın yanında gayretli ve hareketli olur; yalnızlıkta &uuml;şenir ve b&uuml;t&uuml;n işlerde &ouml;v&uuml;lmesini sever. M&uuml;nafığın da nişanesi &uuml;&ccedil;t&uuml;r: Konuştuğu zaman yalan s&ouml;yler; kendisine g&uuml;venildiğinde hıyanet eder ve verdiği s&ouml;z&uuml;n &uuml;zerinde durmaz. Tembelin de al&acirc;meti &uuml;&ccedil;t&uuml;r: Tefrite[3] d&uuml;ş&uuml;nceye kadar gevşeklik yapar; z&acirc;yi edin&shy;ceye dek tefrit eder ve g&uuml;naha d&uuml;ş&uuml;nceye kadar z&acirc;yi eder.[4] Akıllı kimseye, ancak &uuml;&ccedil; şey i&ccedil;in yolculuğa gitmek yakışır: Ge&ccedil;imini temin etmek, ahiretine y&ouml;nelik bir adım ve hel&acirc;l bir zevk .</p>\n\n<p>\n	Ya Ali, cahillikten daha şiddetli bir fakirlik, akıldan daha fay&shy;dalı bir servet, kendini beğenmişlikten daha korkun&ccedil; bir yalnızlık yoktur ve hi&ccedil;bir amel tedbir almak, hi&ccedil;bir takva g&uuml;nahtan sakın&shy;mak ve hi&ccedil;bir soy sop da iyi ahlaklılık gibi olamaz. Konuşmanın &acirc;feti yalan, ilmin &acirc;feti unutmak ve bağışta bulunmanın &acirc;feti de minnettir.</p>\n\n<p>\n	Ya Ali, hilali g&ouml;rd&uuml;ğ&uuml;n zaman &uuml;&ccedil; defa &quot;Allah-u Ekber&quot; de; sonra &quot;Elhamdu lillah&rsquo;illezi halekan&icirc; ve halekake ve kadderake men&acirc;zile ve cealeke &acirc;yeten lil &acirc;lem&icirc;n.&quot; de.[5]</p>\n\n<p>\n	Ya Ali, aynaya baktığın zaman &uuml;&ccedil; tekbir getirdikten sonra ş&ouml;yle de: &quot;Allahumme kem&acirc; hassente halk&icirc; fe hassin hulk&icirc;.&quot;[6]</p>\n\n<p>\n	Ya Ali, seni dehşete d&uuml;ş&uuml;ren bir şeyle karşılaşırsan, ş&ouml;yle de: &quot;Allahumme bi-hakkı Muhammed&rsquo;in ve &Acirc;l-i Muham-med&rsquo;in ill&acirc; ferrecte ann&icirc;.&quot;[7]</p>\n\n<p>\n	Hz. Ali aleyhi&rsquo;s-selam diyor ki: Peygamber salla&#39;llahu aleyhi ve alih&rsquo;den: &quot;Ya Resulallah, (Kur&rsquo;an&rsquo;da): &quot;Adem Rab-bin&rsquo;den (bir takım) kelimeler aldı. (Allah da) bunun &uuml;zerine t&ouml;vbesini kabul etti...&quot;[8] diye buyurmaktadır. Nedir bu kelimeler?&quot; diye sorduğumda, Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ya Ali, Allah-u Te&acirc;la, Adem&rsquo;i Hindistan&rsquo;a, Havva&rsquo;yı Cidde&rsquo;ye, yılanı İsfahan&rsquo;a ve İblis&rsquo;i de Miysan&rsquo;a (Basra ve Vasıt arasında bir yere) indirdi. Cennette yılan ve tavus kuşu kadar g&uuml;zel bir şey yoktu. Yılanın deve gibi d&ouml;rt ayağı vardı. İblis, yılanın karnına girerek, Adem&rsquo;e hile yaptı ve onu aldattı. Allah-u Te&acirc;la da yılana gazap ederek ayaklarını ondan aldı ve ş&ouml;yle buyurdu: &quot;Rızkını, toprak karar kıldım ve karnının &uuml;zerinde s&uuml;r&uuml;nmelisin; sana acıyana Allah acımasın.&quot; Tavusa da, İblis&rsquo;e ağacı bulmada kılavuzluk ettiği i&ccedil;in gazap ederek sesini ve ayaklarını &ccedil;irkin&shy;leştirdi. Adem, Hindistan&rsquo;da kaldığı y&uuml;z yıl s&uuml;resince, başını g&ouml;ky&uuml;z&uuml;ne kaldırmadı. Ellerini başına koyup kendi hatasına ağlı&shy;yordu. Allah, Cebrail&rsquo;i, Adem&rsquo;e g&ouml;nderdi. (Cebrail): &quot;Ey Adem dedi, Allah sana selam s&ouml;yl&uuml;yor ve buyuruyor ki: &quot;Ey Adem, seni kendi elimle yaratmadım mı? Sana kendi ruhumdan &uuml;flemedim mi? Meleklerimi sana secde ettirmedim mi? Cariyem Havva&rsquo;yı seninle evlendirmedim mi? Cennetimde sana &nbsp;yer &nbsp;ver&shy;medim &nbsp;mi? &nbsp;O &nbsp;halde &nbsp;ey &nbsp;Adem, bu ağlama nedir? Bu kelimeleri s&ouml;yle; ş&uuml;phesiz Allah-u Te&acirc;la t&ouml;vbeni kabul eder. S&ouml;yle ki: &quot;Subh&acirc;neke, l&acirc; il&acirc;he ill&acirc; ente, amiltu s&ucirc;en ve zalemtu nefs&icirc;, fe&shy;tub aleyye, inneke ente-t tevvab-ur rah&icirc;m.&quot;[9]</p>\n\n<p>\n	Ya Ali, evinde bir yılan g&ouml;rd&uuml;ğ&uuml;nde o yılanı &uuml;&ccedil; defa (o eve girip) &ccedil;ıkıncaya kadar &ouml;ld&uuml;rme; d&ouml;rd&uuml;nc&uuml; defasında g&ouml;r&uuml;rsen o zaman &ouml;ld&uuml;r; &ccedil;&uuml;nk&uuml; o k&acirc;firdir.</p>\n\n<p>\n	Ya Ali, yolda bir yılan g&ouml;rd&uuml;ğ&uuml;n zaman onu &ouml;ld&uuml;r. &Ccedil;&uuml;nk&uuml; ben cinlere, yılan şeklinde g&ouml;z&uuml;kmemelerini şart koşmuşum.</p>\n\n<p>\n	Ya Ali, d&ouml;rt haslet bedbahtlık (nişanesi)dir: G&ouml;z yaşının kuru&shy;ması, katı kalpli olmak, uzun arzu ve d&uuml;nya sevgisi.</p>\n\n<p>\n	Ya Ali, huzurunda seni medhederlerse ş&ouml;yle de:</p>\n\n<p>\n	&quot;Allahumme-c&rsquo;aln&icirc; hayren mimm&acirc; yezunn&ucirc;ne veğfir l&icirc; m&acirc; l&acirc; ya&rsquo;lem&ucirc;ne vela tuahizn&icirc; bima yekul&ucirc;n.&quot;[10]</p>\n\n<p>\n	Ya Ali, cinsi m&uuml;nasebette bulunduğun zaman ş&ouml;yle de: &quot;Bismillahi, Allahumme cennibne&rsquo;ş-Şeyt&acirc;ne ve cennib&rsquo;iş-Şey-t&acirc;ne ma rezakten&icirc;.&quot;[11] Eğer Allah-u Te&acirc;la o anda, sizden bir &ccedil;ocuk olmasını takdir ederse hi&ccedil;bir zaman Şeytan&rsquo;ın, ona bir zararı dokunamaz.</p>\n\n<p>\n	Ya Ali, yemeğe tuz ile başla ve tuz ile bitir. &Ccedil;&uuml;nk&uuml; tuz, yetmiş derde devadır. Onların en k&uuml;&ccedil;&uuml;ğ&uuml; delilik, c&uuml;zam ve alaca hastalığıdır.[12]</p>\n\n<p>\n	Ya Ali, bedenine zeytin yağı s&uuml;r. &Ccedil;&uuml;nk&uuml; Şeytan bedenine zeytin yağı s&uuml;ren bir kimseye, kırk gece yaklaşmaz.</p>\n\n<p>\n	Ya Ali, ayın ilk ve orta gecelerinde cinsel ilişkide bulunma, sara hastasının genelde o iki gecede hastalığının belirdiğini g&ouml;r&shy;m&uuml;yor musun?</p>\n\n<p>\n	Ya Ali, &ccedil;ocuğun olduğunda sağ kulağına ezan, sol kulağına da ik&acirc;met oku. Bu takdirde Şeytan ona asla zarar vermez.</p>\n\n<p>\n	Ya Ali, halkın en k&ouml;t&uuml;s&uuml;n&uuml; sana tanıtayım mı? &quot;Evet ya Resulallah&quot; dedim; buyurdular ki: Halkın en k&ouml;t&uuml;s&uuml;, g&uuml;nahları affetmeyen ve hatalardan ge&ccedil;meyen kimsedir. Onlardan daha k&ouml;t&uuml;s&uuml;n&uuml; de sana tanıtayım mı? &quot;Evet ya Resulallah&quot; dedim, buyurdular ki: Onlardan daha k&ouml;t&uuml;s&uuml; şerrinden korunulmayan ve hayrı umulmayan kimsedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Hz. Ali (a.s)&#39; Diğer Bir Vasiyeti</strong><br />\n	Ya Ali, peştamalsız hamama girmekten sakın. &Ccedil;&uuml;nk&uuml; hem peştamalsız (&ccedil;ıplak) olarak hamama giren kimse mel&rsquo;undur ve hem de ona bakan.</p>\n\n<p>\n	Ya Ali, işaret ve orta parmağına y&uuml;z&uuml;k takma; &ccedil;&uuml;nk&uuml; bu &quot;Lut&quot; kavminin yaptığı bir işti. K&uuml;&ccedil;&uuml;k parmağını da y&uuml;z&uuml;ks&uuml;z bırakma.</p>\n\n<p>\n	Ya Ali, Allah kendi kulunun; &nbsp;&quot;Allah&rsquo;ım g&uuml;nahlarımı affet; &ccedil;&uuml;nk&uuml; Senden başka g&uuml;nahları affedecek bir kimse yoktur&quot; de&shy;mesini beğenir. Kul b&ouml;yle dediği zaman Allah da, meleklerine ş&ouml;yle hitap eder: &quot;Ey meleklerim, bu kulum benden başka g&uuml;nah&shy;ları affedecek birisinin bulunmadığını bilmiştir; şahit olun ki, ben onu bağışladım.&quot;</p>\n\n<p>\n	Ya Ali, yalan konuşmaktan sakın. &Ccedil;&uuml;nk&uuml; yalan konuşmak y&uuml;z&uuml; karartır ve sonra da o şahıs Allah katında kezz&acirc;b (&ccedil;ok yalan konuşan) olarak yazılır. Doğru konuşmak da y&uuml;z&uuml; ağartır ve b&ouml;yle birisi de Allah indinde sadık (doğru konuşan) olarak yazılır. Doğruluğun bereket kaynağı &nbsp;ve yalancılığın ise uğursuzluk olduğunu bil .</p>\n\n<p>\n	Ya Ali, gıybet etmekten (başkalarının arkasından konuşmaktan) ve s&ouml;z taşımaktan ka&ccedil;ın. &Ccedil;&uuml;nk&uuml; gıybet etmek orucu bozar (sevabını yok eder) ve s&ouml;z taşımak da kabir azabına sebep olur.</p>\n\n<p>\n	Ya Ali, ister yalan yere olsun, ister doğru zaruret olmaksızın Allah&rsquo;a yemin etme. Allah-u Te&acirc;la&rsquo;yı kendi yeminine vesile kılma. &Ccedil;&uuml;nk&uuml; Allah-u Te&acirc;la, yalan yere O&rsquo;na yemin eden bir kimseye acımadığı gibi onu g&ouml;zetmez de.</p>\n\n<p>\n	Ya Ali, yarının rızkı i&ccedil;in gam yeme. &Ccedil;&uuml;nk&uuml; her g&uuml;n&uuml;n rızkı, gelip ulaşır.</p>\n\n<p>\n	Ya Ali, inat etmekten sakın. &Ccedil;&uuml;nk&uuml; inat&ccedil;ılığın evveli cahillik, sonu ise pişmanlıktır.</p>\n\n<p>\n	Ya Ali, misvak kullan. &Ccedil;&uuml;nk&uuml; misvak ağzın temizliğine, Allah&rsquo;ın rızasına ve g&ouml;z&uuml;n ışıklanmasına sebep olur. Dişleri k&uuml;r&shy;danla temizlemek de seni meleklere sevdirir. Yemekten sonra ağızlarını k&uuml;rdanla temizlemeyen kimsenin ağız kokusundan me&shy;lekler rahatsız olur.</p>\n\n<p>\n	Ya Ali, sinirlenme; sinirlendiğin zaman otur ve Allah&rsquo;ın kul&shy;lara karşı olan kudret ve hilmini d&uuml;ş&uuml;n ve sinirlendiğin vakit sana: &quot;Allah&rsquo;tan kork&quot; dendiğinde sinirini atıp, hilmine ve sabrına d&ouml;n.</p>\n\n<p>\n	Ya Ali, kendi malından başkalarına harcadığın şeyi, Allah&rsquo;ın rızası i&ccedil;in harca ki, Allah katında onu biriktirilmiş olarak bulursun.</p>\n\n<p>\n	Ya Ali, ailen, komşun, muaşeret ettiğin ve dost olduğun herkese iyi davran ki, Allah katında y&uuml;ce derecelere ulaşasın.</p>\n\n<p>\n	Ya Ali, kendin i&ccedil;in sevmediğin şeyi, başkası i&ccedil;in de sevme. Kendin i&ccedil;in sevdiğin şeyi, kardeşin i&ccedil;in de sev. B&ouml;yle olursan h&uuml;km&uuml;nde (diğerleri hakkında h&uuml;k&uuml;m vermede) adil ve adaletinde insaflı olursun; g&ouml;k ve yery&uuml;z&uuml; ehlinin yanında da sevilirsin. Vasi&shy;yetimi unutmamaya &ccedil;alış, inş&acirc;allah.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Hikmetli S&ouml;zlerinden Bir B&ouml;l&uuml;m&uuml;</h2>\n\n<p>\n	Hz. İsa aleyhi&rsquo;s-selam&rsquo;ın havarilerinden olan Yahuda&rsquo;nın torunlarından, Şem&rsquo;un ibn-i Lav&icirc; ismiyle meşhur bir rahibin, Resulullah&rsquo;a y&ouml;nelttiği bir &ccedil;ok sorularını ve Peygmaber-i Ekrem&rsquo;in, ona verdiği cevapları ve onun M&uuml;sl&uuml;man olmasını, b&uuml;t&uuml;n ayrıntılarıyla i&ccedil;eren uzun bir hadisten kitabın &uuml;slubuna uyan bazı b&ouml;l&uuml;mlerini zikrediyoruz:</p>\n\n<p>\n	Şem&rsquo;un, Resulullah&rsquo;a, &quot;Bana akıl hakkında bilgi ver. Akıl nedir? Nasıldır? Akıldan ayrılan kollar nelerdir? (Aklın &uuml;r&uuml;nleri nelerdir?) Ve bunların b&uuml;t&uuml;n kısımlarını bana a&ccedil;ıklayın.&quot; diye sordu. Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu: &quot;Akıl, cahilliğin bukağıdır; nefis, en k&ouml;t&uuml; hayvana benzer; bukağı takıl&shy;mazsa azar. B&ouml;ylece akıl cahilliğin bukağıdır. Allah-u Te&acirc;la aklı yaratıp ona, &quot;Gel&quot; dedi, o da geldi; ona &quot;D&ouml;n&quot; dedi o da d&ouml;nd&uuml;; sonra Hak Te&acirc;la ş&ouml;yle buyurdu: &quot;İzzet ve celalime andolsun ki, senden daha azametli ve senden daha itaatk&acirc;r bir varlık yarat&shy;madım; seninle başlayıp seninle hilkati yenileyeceğim. M&uuml;k&acirc;fat senin i&ccedil;indir, azap da sanadır.&quot;[13]</p>\n\n<p>\n	Daha sonra akıldan hilim (yumuşaklık), hilimden ilim, ilimden r&uuml;şt (olgunluk), r&uuml;şdden iffet, iffetten korunma (sakınma), korun&shy;madan hay&acirc;, hay&acirc;dan vakar (ağır başlı olmak), vakardan hayırlı işlerde sebat (s&uuml;reklilik) ve sebattan k&ouml;t&uuml;l&uuml;kten nefret etmek, k&ouml;t&uuml;l&uuml;kten nefretten de nasihat edene itaat etmek ayrıldı. Bunlar, akıldan ayrılan on tane hayır semeredir. Bunlardan her biri de on ayrı kola ayrılır.</p>\n\n<p>\n	Hilmin (yumuşaklığın) semereleri: G&uuml;zel davranmak, iyi insan&shy;larla arkadaşlık yapmak, aşağılıktan ka&ccedil;ınmak, al&ccedil;aklıktan uzak durmak, iyiliğe fazla istek, y&uuml;ce derecelere yaklaşmak, affetmek, iyi ge&ccedil;inmek, ihsanda bulunmak ve boşuna konuşmamaktır. Bunlar hilim sayesinde akıllıya nasip olan sıfatlardır.</p>\n\n<p>\n	İlmin semereleri: Fakirliğe rağmen zenginlik (ilim vasıtasıyla kendini zengin g&ouml;rmek), cimriliğe rağmen &nbsp;c&ouml;mertlik (kişi yapısı itibariyle cimri olabilir ama ilmin gereği olarak c&ouml;mertlik yapar), basitliğine rağmen heybetli olmak, hastalığa rağmen sağlıklı olmak (v&uuml;cudunun hasta olmasına rağmen morali yerinde olmak), uzak&shy;lığa rağmen yakın olmak, inat&ccedil;ı ve ısrarlı olmasına rağmen hay&acirc;lı olmak, hakirliğe rağmen y&uuml;celik, d&uuml;ş&uuml;kl&uuml;ğe rağmen şerefli olmak, hikmet, itibar ve makama sahip olmak. İşte bunlar, akıllının ilim vasıtasıyla elde ettiği şeylerdir. O halde hem akıllı ve hem de alim olan insana ne mutlu.</p>\n\n<p>\n	R&uuml;şd&uuml;n semereleri: Doğruluk, hidayet, iyilik, takva, başarı, itidal (dengeli olma), iktisat (ne savurgan ve m&uuml;srif ne de cimri olma), m&uuml;k&acirc;fat, kerem ve Allah&rsquo;ın dinini tanımak. Bunlar akıllının r&uuml;şd vasıtasıyla elde ettiği şeylerdir. &Ouml;yleyse ne mutlu doğru yolda sabit olan kimseye.</p>\n\n<p>\n	İffetin semereleri: (Takdirine) Razı olmak, m&uuml;tevazı olmak, (hayırlardan) faydalanmak, huzurlu olmak, (elinin altında bulunan&shy;ların halini) sormak, huşu, tezekk&uuml;r (gafil olmamak), tefekk&uuml;r, bağışta bulunmak ve c&ouml;mertlik. Bunlar, iffet vasıtasıyla akıllı kim&shy;seye, Allah-u Te&acirc;la ve O&rsquo;nun verdiği rızıktan hoşnut olduğu tak&shy;dirde, nasip olan şeylerdir.</p>\n\n<p>\n	Siyanetin (kendini korumanın) kısımları: Sal&acirc;h (doğruluk), tev&acirc;zu, z&uuml;ht, tevbe, anlayış, edep, ihsan, sevgi kazanmak, hayırlı işlerde bulunmak ve k&ouml;t&uuml;l&uuml;kten sakınmak. Bunlar g&uuml;nahlardan korunma vesilesiyle akıllının elde ettiği şeylerdir. &Ouml;yleyse Allah&rsquo;ın, siyanetle ikramda bulunduğu kullara ne mutlu.</p>\n\n<p>\n	Hay&acirc;nın semereleri: Yumuşaklık, şefkat, gizlide ve a&ccedil;ıkta Allah&rsquo;ı g&ouml;zetmek, sıhhat, k&ouml;t&uuml;l&uuml;kten ka&ccedil;ınmak, g&uuml;ler y&uuml;zl&uuml;l&uuml;k, c&ouml;mertlik, başarı ve halkın arasında iyilikle anılmak. Bunlar hay&acirc; vasıtasıyla akıllının elde ettiği şeylerdir. Allah-u Te&acirc;la&rsquo;nın nasi&shy;hatini kabullenip, O&rsquo;nun ifşasından korkan kimseye ne mutlu.</p>\n\n<p>\n	Vakarın (ağır başlılığın) semereleri: L&uuml;tufta bulunmak, tedbirli olmak, emaneti eda etmek, hıyaneti terketmek, doğru konuşmak, namuslu olmak (fuhuştan korunmak), malını ıslah etmek (mal ve servetini iyice koruyup yerinde harcamak), d&uuml;şmana karşı hazırlıklı olmak, k&ouml;t&uuml;l&uuml;kten sakındırmak ve başıboşluğu terketmek. Bunlar, vakar vasıtasıyla akıllıya nasip olan şeylerdir. Vakarlı olan, cahil ve hafif olmayan, affedip bağışlayan ve (başkalarının hatasını) g&ouml;r&shy;mezlikten gelen kimseye ne mutlu.</p>\n\n<p>\n	Hayır işi s&uuml;rd&uuml;rmenin sonu&ccedil;ları: &Ccedil;irkin ve k&ouml;t&uuml; işleri terketmek, ahmaklıktan uzaklaşmak, g&uuml;nahtan &ccedil;ekinmek, yakine ermek, kurtu&shy;luşu sevmek, Rahman (olan Allah)&rsquo;a itaat etmek, delil ve bur&shy;hana saygı g&ouml;stermek, Şeytandan sakınmak, adalete boyun eğmek ve hakkı s&ouml;ylemek. Bunlar hayır işi s&uuml;rd&uuml;rmenin sonucu olarak akıllıya nasip olan şeylerdir. Geleceğini ve (kıyamet g&uuml;n&uuml; yeniden) dirileceğini unutmayan ve d&uuml;nyanın faniliğinden ibret alan kimseye ne mutlu.</p>\n\n<p>\n	K&ouml;t&uuml;l&uuml;ğ&uuml; sevmemenin sonu&ccedil;ları: Vakar (ağırbaşlılık), sabır, başarı, a&ccedil;ık ve doğru yol &uuml;zerinde olmak, hidayeti s&uuml;rd&uuml;rmek, Allah&rsquo;a iman etmek, halka karşı saygılı olmak, ihlaslı olmak, kendisini ilgilendirmeyen boş şeyleri terketmek ve kendisine yararlı olan işleri korumak. Bunlar şerri sevmemekten dolayı akıllıya nasip olan şeylerdir. Ne mutlu, Allah&rsquo;ın hakkını yerine getiren &nbsp;ve &nbsp;Allah &nbsp;yolunun sağlam iplerine (nişanelerine ) sarılan &nbsp;kimseye.</p>\n\n<p>\n	İnsanın hayrını isteyenin s&ouml;zlerine itaat etmenin sonu&ccedil;ları: Aklın &ccedil;oğalması, fikrin olgunlaşması, iyi akıbetli olmak, kınanmaktan kurtuluş, (hakkı) kabul etmek, dostluk, g&ouml;n&uuml;l a&ccedil;ıklığı, insaf, (hayır) işlerde (diğerlerinden) &ouml;ne ge&ccedil;mek ve Allah&rsquo;a itaat etmede g&uuml;&ccedil;l&uuml; olmak. Ne mutlu heva ve heves meydanlarından kurtulan kimseye. B&uuml;t&uuml;n bunlar akıldan t&uuml;reyen hasletlerdir.</p>\n\n<p>\n	Daha sonra Şem&rsquo;un, Resul-i Ekrem&rsquo;e: &quot;Cahilin nişa&shy;nelerini de a&ccedil;ıklayın.&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdular: &quot;Cahil ile dost olursan, &nbsp;seni &nbsp;zahmete d&uuml;ş&uuml;r&uuml;r; uzak durursan k&uuml;freder. Sana bir şey verirse minnet eder; sen bir şey verdiğinde nank&ouml;rl&uuml;k eder. Sırrını ona s&ouml;ylersen hı&shy;yanette bulunur; sana sırrını s&ouml;ylerse seni (onu yaymakla) su&ccedil;lar. Zenginleşirse azar, kaba ve katı y&uuml;rekli olur; fakirleşirse Allah&rsquo;ın nimetlerini ink&acirc;ra kalkışır ve g&uuml;nahtan &ccedil;ekinmez. Sevin&ccedil;li olursa, haddini aşar ve azgınlık yapar; &uuml;z&uuml;l&uuml;rse, &uuml;mitsizliğe kapılır. G&uuml;ld&uuml;ğ&uuml;nde, kahkahayla g&uuml;ler; ağladığında &ccedil;ığlık atar; iyilere dil uzatır. Allah&rsquo;ı sevmez; O&rsquo;nun haklarını g&ouml;zetmez; Allah&rsquo;tan utan&shy;maz ve O&rsquo;nu anmaz. Kendisini razı edersen, seni metheder ve hakkında ger&ccedil;eği olmayan g&uuml;zel şeyler s&ouml;yler; sana sinirlenirse, &ouml;vg&uuml;leri kesilir, hakkında ger&ccedil;eği olmayan k&ouml;t&uuml; şeyler s&ouml;yler. İşte cahilin durumu budur.&quot;</p>\n\n<p>\n	Şem&rsquo;un, daha sonra &quot;İsl&acirc;m&rsquo;ın nişanesini a&ccedil;ıklayın?&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdular: &quot;İsl&acirc;m&rsquo;ın nişanesi iman, ilim ve ameldir.&quot;</p>\n\n<p>\n	&quot;İman, ilim ve amelin nişanesi nedir?&quot; diye sorduğunda ise Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;İmanın alameti d&ouml;rtt&uuml;r: Allah&rsquo;ın birliğini ikrar etmek; O&rsquo;na, O&rsquo;nun kitaplarına ve peygamberlerine inanmak.</p>\n\n<p>\n	İlmin alameti ise d&ouml;rtt&uuml;r: Allah&rsquo;ı tanımak, O&rsquo;nun dostlarını tanımak, ilah&icirc; farizaları bilmek ve onları eda etmekte ihmalk&acirc;rlık yapmamak.</p>\n\n<p>\n	Amelin nişaneleri ise şunlardır: Namaz, oru&ccedil;, zek&acirc;t ve ihlaslı olmak.&quot;</p>\n\n<p>\n	Sonra Şem&rsquo;un, Resulullah&rsquo;a, &quot;Doğru kimsenin, m&uuml;minin, sabırlının, t&ouml;vbe edenin, ş&uuml;kredenin, huşu sahibinin, salih kimsenin, başkalarının hayrını isteyenin, yakin ehlinin, ihlas sahibinin, zahidin, iyinin, takvalının, tekell&uuml;f ehlinin, zalimin, ri&shy;yak&acirc;rın, m&uuml;nafığın, haset&ccedil;inin, israf edenin, gafilin, h&acirc;inin, tem&shy;belin, yalancının ve f&acirc;sığın alametlerini a&ccedil;ıklayın.&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Doğru olan kimsenin alameti d&ouml;rtt&uuml;r: Doğru konuşur; Allah&rsquo;ın m&uuml;jdesini ve korkutmasını tasdik eder; ahdini yerine getirir ve hıyanetten ka&ccedil;ınır.</p>\n\n<p>\n	M&uuml;minin alameti de, şefkatli, anlayışlı ve hay&acirc;lı olmaktır.</p>\n\n<p>\n	Sabırlının alameti de d&ouml;rtt&uuml;r: Zorluklara karşı sabreder; iyi işlerde kararlı olur, tev&acirc;zu ve hilim sahibidir.</p>\n\n<p>\n	T&ouml;vbe edenin de alameti d&ouml;rtt&uuml;r: Sırf Allah&rsquo;ın rızası i&ccedil;in amel eder; batılı terkeder; hakka sarılır ve hayırlı işlere &ccedil;ok ilgi g&ouml;sterir.</p>\n\n<p>\n	Ş&uuml;kredenin de alameti d&ouml;rtt&uuml;r: Nimetler karşısında ş&uuml;kreder; belaya karşı sabırlı olur; Allah&rsquo;ın kısmet ettiği şeyle yetinir ve Allah&rsquo;tan başkasına hamd ve tazimde bulunmaz.</p>\n\n<p>\n	Huşu sahibinin alameti d&ouml;rtt&uuml;r: Gizli ve a&ccedil;ık her yerde Allah&rsquo;ın g&ouml;zetiminde olduğunu bilir; iyi işler yapar; kıyameti d&uuml;ş&uuml;n&uuml;r ve Allah&rsquo;la m&uuml;nacat eder.</p>\n\n<p>\n	Salih kimsenin alameti de d&ouml;rtt&uuml;r: Kalbini arındırır; amelini d&uuml;zeltir; kazancını ve b&uuml;t&uuml;n işlerini ıslah eder (İslam&icirc; &ouml;l&ccedil;&uuml;lere g&ouml;re d&uuml;zene sokar).</p>\n\n<p>\n	Başkalarının hayrını isteyen kimsenin alameti de d&ouml;rtt&uuml;r: Hakk &uuml;zere h&uuml;kmeder, kendi aleyhine bile olsa hakkı s&ouml;yler; kendisi i&ccedil;in istediği şeyi &nbsp;başkaları i&ccedil;in de ister ve hi&ccedil;bir kimseye haksızlık etmez.</p>\n\n<p>\n	Yakin ehlinin alameti ise altıdır: Allah&rsquo;ın varlığına yakin edip O&rsquo;na iman getirir; &ouml;l&uuml;m&uuml;n hak olduğuna yakin edip ona karşı dik&shy;katli olur; kıyamet g&uuml;n&uuml;n&uuml;n hak olduğuna yakin edip o g&uuml;nde rezil olmaktan korkar; cennetin hak olduğuna yakin edip onu &ouml;zler; cehen&shy;nemin hak olduğuna yakin edip ondan kurtulmak i&ccedil;in belir&shy;gin bir şekilde &ccedil;aba g&ouml;sterir ve hesabın hak olduğuna yakin edip kendi nefsini hesaba &ccedil;eker.</p>\n\n<p>\n	İhlas sahibinin alameti d&ouml;rtt&uuml;r: Kalbi (şirk, k&uuml;f&uuml;r, kin vb. şeyler&shy;den) ve az&acirc;sı (g&uuml;nah yapmak, eziyet etmek vb. şeylerden) salim kalır; başkalarına iyilik yapar ve k&ouml;t&uuml;l&uuml;k yapmaktan &ccedil;ekinir.</p>\n\n<p>\n	Z&acirc;hidin alameti on şeydir: Haramlara (rağbet) g&ouml;stermez; nefsine hakim olur; Rabbinin farizelerini yerine getirir; k&ouml;le ise g&uuml;zel itaat eder; efendi ise iyi y&ouml;netir; ne taassubu olur, ne de kini; kendisine k&ouml;t&uuml;l&uuml;k yapana iyilik yapar; zarar verene hayırla karşılık verir; kendisine haksızlık yapanı affeder ve Allah&rsquo;ın hakkına boyun eğer.</p>\n\n<p>\n	İyi insanın alameti de on şeydir: Allah i&ccedil;in sever. Allah i&ccedil;in buğzeder; Allah i&ccedil;in biriyle arkadaş olur; Allah i&ccedil;in arkadaşlığını bozar; Allah i&ccedil;in &ouml;fkelenir; Allah i&ccedil;in hoşnut olur; Allah i&ccedil;in &ccedil;alışır, Allah&rsquo;ı arzular; temiz, ihlaslı, hay&acirc;lı, korkulu olup amelle&shy;rini g&ouml;zetleyen Allah&rsquo;a karşı huşu i&ccedil;erisinde olur ve Allah yolunda ihsanda bulunur.</p>\n\n<p>\n	Takvalının alameti ise altı şeydir: Allah&rsquo;tan korkar. Allah&rsquo;ın sorgusundan sakınır. Allah&rsquo;ı g&ouml;r&uuml;rcesine akşamlayıp sabahlar; d&uuml;nyayı &ouml;nemsemez ve ahlakı g&uuml;zel olduğu i&ccedil;in d&uuml;nyanın hi&ccedil;bir şeyini b&uuml;y&uuml;k saymaz.[14]</p>\n\n<p>\n	M&uuml;tekellif olanın (zorla kendisini ehil g&ouml;stermek isteyen kim&shy;senin) alameti d&ouml;rtt&uuml;r: Faydasız şeylerde tartışır; kendisinden &uuml;st&uuml;n olan kimseyle &ccedil;ekişir; ulaşamayacağı şeye el uzatır ve gayretini, kendisini kurtarmayacak şeylerde sarfeder.</p>\n\n<p>\n	Zalimin alameti de d&ouml;rtt&uuml;r: Kendisinden &uuml;st seviyede olana itaat etmemekle zul&uuml;m yapar; kendisinden aşağıdakileri zorla kendisine k&ouml;le yapar; hakka d&uuml;şman olur ve a&ccedil;ık&ccedil;a zulmeder.</p>\n\n<p>\n	Riyak&acirc;rın alameti de d&ouml;rtt&uuml;r: Yanında birisi bulunduğunda, Allah yolunda &ccedil;alışmaya ilgi g&ouml;sterir; yalnız &nbsp;olduğunda ise tembel olur; her işinde &ouml;v&uuml;lmesini &ccedil;ok sever; ismini iyi tanıtmaya &ccedil;alışır.</p>\n\n<p>\n	M&uuml;nafığın alameti de d&ouml;rtt&uuml;r: Batını bozuktur; dili kalbiyle, s&ouml;z&uuml; ameliyle ve i&ccedil;i de dışıyla &ccedil;elişir. Cehennem ateşinde yanacak m&uuml;nafığın vay haline.</p>\n\n<p>\n	Haset&ccedil;inin alameti de d&ouml;rtt&uuml;r: Gıybet, dalkavukluk &nbsp;ve (başkalarını) başlarına gelen musibetle yermek.[15]</p>\n\n<p>\n	M&uuml;srifin alameti d&ouml;rtt&uuml;r: Batıl ile iftihar etmek; malik olmadığı şeyi (veresiye) yemek, hayır işleri yapmaya ilgi duymamak ve kendisine yararı dokunmayan kimseleri eleştirmek.</p>\n\n<p>\n	Gafilin alameti de d&ouml;rtt&uuml;r: Kalp g&ouml;z&uuml;n&uuml;n k&ouml;rl&uuml;ğ&uuml;, yanılgı i&ccedil;eri&shy;sinde olmak, oyalanmak ve unutkanlık.</p>\n\n<p>\n	Tembelin alameti de d&ouml;rtt&uuml;r: Kusur haddine dek gevşeklik eder; işleri zayi edecek derecede kusur g&ouml;sterir; tahamm&uuml;ls&uuml;z oluncaya dek işleri zayi eder ve g&uuml;naha s&uuml;r&uuml;kleninceye dek tahamm&uuml;ls&uuml;z olur.</p>\n\n<p>\n	Yalancının alameti de d&ouml;rtt&uuml;r: (Bir şey) s&ouml;ylediğinde doğru s&ouml;ylemez; (kendisine bir şey) s&ouml;ylendiğinde (s&ouml;yleyeni) doğrula&shy;maz; s&ouml;z gezdirir ve iftirada bulunur.</p>\n\n<p>\n	Fasığın alameti de d&ouml;rtt&uuml;r. (Haram) eğlenceye d&uuml;şk&uuml;n olmak, boş şeylerle uğraşmak, d&uuml;şmanlık beslemek ve iftirada bulunmak.</p>\n\n<p>\n	Hainin alameti d&ouml;rtt&uuml;r: Allah&rsquo;a isyanda bulunmak, komşulara eziyet etmek, dostlara kin beslemek ve azgınlara yaklaşmak.</p>\n\n<p>\n	Sonra Şem&rsquo;un Peygamber-i Ekrem&rsquo;e ş&ouml;yle dedi: &quot;Bana şifa verdin; k&ouml;rl&uuml;kten &ccedil;ıkarıp basirete kavuşturdun. &Ouml;yleyse, hi&shy;dayet yollarını bana &ouml;ğret.&quot; Resulullah salla&#39;llahu aleyhi ve alih de bunun &uuml;zerine ş&ouml;yle buyurdu:</p>\n\n<p>\n	Ey Şem&rsquo;un, ş&uuml;phesiz cinlerden ve insanlardan dinini elinden &ccedil;ıkarmak i&ccedil;in seni takip eden ve seninle savaşan d&uuml;şmanların vardır. İnsanlardan olan d&uuml;şmanların: Ahirette payları olmayan, Allah katında olana ilgi g&ouml;stermeyen, b&uuml;t&uuml;n gayretlerini halkı (yaptıklarından dolayı) ayıplamaya sarfedip, kendilerini hi&ccedil;bir zaman yermeyen ve yaptıkları amellerden &ccedil;ekinmeyen kimselerdir. Seni salih g&ouml;rd&uuml;klerinde, haset edip &quot;Riyak&acirc;r&quot;dır derler, f&acirc;sid olduğunu g&ouml;rd&uuml;klerinde ise, &quot;Ondan hayır beklenmez&quot; derler.</p>\n\n<p>\n	Cinlerden olan d&uuml;şmanların ise, Şeytan ve onun askerleridir. (Evladın &ouml;ld&uuml;ğ&uuml;nde sabrını elinden almak i&ccedil;in) yanına gelip &quot;Oğlun &ouml;ld&uuml;&quot; derse, cevabında: &quot;Diriler, &ouml;lmek i&ccedil;in yaratılmışlardır; v&uuml;cudumun bir par&ccedil;ası olan oğlum cennete gidi&shy;yor; bu da benim i&ccedil;in sevindiricidir&quot; de. Yanına gelip &quot;Malın elin&shy;den &ccedil;ıktı&quot; derse, ona ş&ouml;yle cevap ver: &quot;Hamt Allah&rsquo;a ki (kendisi) verdi ve (kendisi de) aldı ve zek&acirc;tı benden kaldırdı; artık &uuml;zerimde zek&acirc;t yoktur.&quot; Yanına gelip &quot;Halk, sana zul&uuml;m yapıyor ama sen karşılık vermiyorsun&quot; derse, de ki: &quot;(Kıyamet g&uuml;n&uuml;nde) ancak in&shy;sanlara zul&uuml;m edenler ve haksız yery&uuml;z&uuml;nde azgınlıkta bulunanlar su&ccedil;lu sayılırlar.&quot;[16] Ama &quot;İyi iş ya&shy;panlara bir sorun yoktur.&quot;[17] Yanına gelip seni, bencilliğe s&uuml;r&uuml;k&shy;lemek amacıyla &quot;İyi işlerin ne kadar &ccedil;oktur&quot; derse, &quot;K&ouml;t&uuml; işlerim iyi işlerimden daha &ccedil;oktur.&quot; diye cevap ver. Gelip &quot;Ne kadar &ccedil;ok namaz kılıyorsun&quot; derse, &quot;Gafletim namazımdan daha &ccedil;oktur&quot; diye cevap ver. &quot;Halka ne kadar bağışta bulunuyorsun!&quot; derse, de ki: &quot;Aldığım, verdiğimden daha &ccedil;oktur.&quot; &quot;Sana zul&uuml;m yapan ne kadar &ccedil;oktur&quot; derse, &quot;Zul&uuml;m yaptığım kimseler daha &ccedil;oktur&quot; de. Gelip &quot;Ne kadar iyi amelde bulunuyorsun&quot; derse, &quot;&Ccedil;ok g&uuml;nah işlemişim&quot; diye cevap ver. Yanına gelip &quot;Şarap i&ccedil;&quot; derse, &quot;Ben g&uuml;nah işle&shy;mem&quot; de. Yanına gelip &quot;D&uuml;nyayı sevmiyor musun? derse, &quot;Hayır sevmiyorum, ona aldanan (ben değilim) başkasıdır&quot; diye cevap ver.</p>\n\n<p>\n	Ey Şem&rsquo;un, iyilere katıl; Yakup, Yusuf ve Davud gibi peygamberlere tabi ol. Allah-u Teb&acirc;reke ve Te&acirc;la, en aşağı tabakayı yarattığında, bu tabaka &ouml;v&uuml;nerek k&uuml;kredi ve &quot;Kim bana galip gelebilir?&quot; dedi. Allah-u Te&acirc;la yeri yaratıp aşağı tabakanın &uuml;zerine yayınca, aşağı tabaka ram oldu. Sonra da yer &ouml;v&uuml;n&uuml;p &quot;Kim bana galip gelebilir&quot; dediğinde Allah-u Te&acirc;la, &uuml;zerinde olanları sarsmaması i&ccedil;in dağları yaratıp &ccedil;ivi gibi yere &ccedil;aktı. Bunun &uuml;zerine, yer yatışıp sakinleşti. Daha sonra dağlar yere karşı &ouml;v&uuml;n&uuml;p başını yukarı dikerek, gururlu bir şekilde &quot;Kim bizlere galip gelebilir?&quot; dediğinde Allah demiri yarattı. Demir, dağları par&ccedil;alayınca, onlar da ram olup yatıştılar. Sonra demir dağlara karşı &ouml;v&uuml;n&uuml;p &quot;Kim &nbsp;bana g&acirc;lip gelebilir?&quot; dediğinde, Allah ateşi yarattı. Ateş demiri eritince, demir de r&acirc;m olup sakinleşti. Sonra ateş galeyana gelip &ouml;v&uuml;nd&uuml; ve &quot;Kim bana galip gelebilir?&quot; dedi. Allah suyu yarattı; su onu s&ouml;nd&uuml;r&uuml;nce ateş de r&acirc;m oldu. Sonra su &ouml;v&uuml;nd&uuml; ve coşup taşarak &quot;Kim bana g&acirc;lip gelebilir?&quot; dediğinde Allah r&uuml;zgarı yarattı, r&uuml;zgar suyun dalgalarını harekete ge&ccedil;irerek derinliğinde bulunanları alt&uuml;st edip&shy; akmasını engelledi. Bunun &uuml;zerine su da r&acirc;m oldu.</p>\n\n<p>\n	Sonra r&uuml;zgar &ouml;v&uuml;n&uuml;p kıvranmaya başlayıp fırtına şeklinde eserek &quot;Kim bana g&acirc;lip gelebilir?&quot; dedi. Allah ne r&uuml;zgarın ne de başka hi&ccedil;bir şeyin sızamayacağı binalar ve sığınaklar yap&shy;ması i&ccedil;in insanı yarattığında r&uuml;zgar da ram olup sakinleşti. Sonra insan da azıp &quot;Kim benden daha kuvvetlidir?&quot; demeye başlayınca, Allah &ouml;l&uuml;m&uuml; yarattı. &Ouml;l&uuml;m ona g&acirc;lip gelince, insan da r&acirc;m oldu. Sonra &ouml;l&uuml;m de kendi kendine &ouml;v&uuml;nmeye başladığında, Allah-u Te&acirc;la ş&ouml;yle buyurdu: &quot;Kendine &ouml;v&uuml;nme, seni cennet ve cehennem ehlinin arasında kesip bir daha da diriltmeyeceğim.&quot; Bunun &uuml;zerine &ouml;l&uuml;m de korktu (&ouml;v&uuml;nmeği bıraktı). Sonra Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle devam etti: &quot;Hilim gazaba, merhamet &ouml;fkeye, sadaka da g&uuml;naha galip gelir.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mu&acirc;z B. Cebel&#39;i, Yemen&#39;e &nbsp;V&acirc;li Olarak&nbsp;<span style=\"line-height: 1.6em;\">G&ouml;nderdiğinde Ona Buyurduğu Vasiyetleri</span></strong></p>\n\n<p>\n	Ey Mu&acirc;z, Allah&rsquo;ın kitabını onlara (Yemen halkına) &ouml;ğret. Onları g&uuml;zel ahlak &uuml;zere eğit. İnsanlara, iyilerine ve k&ouml;t&uuml;lerine layık oldukları şekilde davran (iyi ve k&ouml;t&uuml;ye, aynı şekilde davranma). Allah&rsquo;ın h&uuml;km&uuml;n&uuml; onların arasında uygula. Allah&rsquo;ın emrinde ve malında kimseden sakınma (ilah&icirc; &ouml;l&ccedil;&uuml;ler &uuml;zere, taviz vermeden amel et). &Ccedil;&uuml;nk&uuml; ne y&ouml;netim senin şahsına &acirc;ittir ve ne de bu mallar.</p>\n\n<p>\n	Onların emanetlerini, ister az olsun, ister &ccedil;ok, kendilerine i&acirc;de et. Yumuşak davran ve bağışlayıcı ol; (elbette) hakkı terketmeye yol a&ccedil;acak şekilde değil. &Ccedil;&uuml;nk&uuml;, Allah&rsquo;ın hakkından ge&ccedil;tim, diyen kimse cahildir. Tenkit edileceğinden korktuğun her şeyde m&acirc;ze&shy;retini, işinle ilgili kimselere a&ccedil;ıkla ki, seni mazur g&ouml;rs&uuml;nler. İsl&acirc;m&rsquo;ın kabul ettiği hari&ccedil;, cahiliye d&ouml;nemine &acirc;it, diğer b&uuml;t&uuml;n &acirc;det ve gelenekleri ortadan kaldır.</p>\n\n<p>\n	İsl&acirc;m&rsquo;a &acirc;it, k&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k her şeyi a&ccedil;ıkla; en &ccedil;ok &ouml;nem verdiğin şey, namaz olsun. &Ccedil;&uuml;nk&uuml; namaz, dini ikrar ettikten sonra, İsl&acirc;m erkanının başıdır. Allah&rsquo;ı ve kıyamet g&uuml;n&uuml;n&uuml;, halka hatırlat. &Ouml;ğ&uuml;t ve nasihatta bulun. &Ccedil;&uuml;nk&uuml; &ouml;ğ&uuml;t, onları Allah&rsquo;ın sevdiği şeyleri yapmaya sevkeder.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı &ouml;ğretmek i&ccedil;in her tarafa muallimler g&ouml;nder. Kendisine d&ouml;neceğin Allah&rsquo;a ib&acirc;det et ve Allah yolunda kimsenin yermesinden korkma.</p>\n\n<p>\n	Sana Allah&rsquo;tan &ccedil;ekinmeyi, doğru konuşmayı, ahde vefa etmeyi, emaneti sahibine iletmeyi, hıyaneti terketmeyi, yumuşak konuşmayı, selamı esirgememeyi, komşunun &nbsp;haklarını g&ouml;zetmeyi, yetimlere şefkatli davranmayı, g&uuml;zel amelde bulunmayı, uzun arzulara saplanmamayı, &acirc;hireti sevmeyi, amellerin hesabını ver&shy;menin kaygısını taşımayı, im&acirc;na sarılmayı, Kur&rsquo;an&rsquo;da derin bilgiye sahip olmayı, &ouml;fkeyi yenmeyi ve al&ccedil;ak g&ouml;n&uuml;ll&uuml; olmayı tavsiye ediyo&shy;rum.</p>\n\n<p>\n	M&uuml;sl&uuml;man&rsquo;a k&uuml;fretmekten, g&uuml;nahk&acirc;ra uymaktan, &acirc;dil imama isyan etmekten, doğru konuşanı tekzip, yalan konuşanı ise tasdik etmekten sakın.</p>\n\n<p>\n	Her taşın ve ağacın yanında (nerede olursan) Rabbini hatırla. Her g&uuml;nah i&ccedil;in ayrıca t&ouml;vbe et; gizli yapılan g&uuml;naha gizlide, a&ccedil;ıkta yapılana ise a&ccedil;ıkta t&ouml;vbe et.[18]</p>\n\n<p>\n	Ey Mu&acirc;z, eğer g&ouml;r&uuml;şmemizin kıyamete kalacağını bilmesey&shy;dim, tavsiyelerimi kısa keserdim, fakat bir daha birbirimizi g&ouml;remeyeceğimizi biliyorum.</p>\n\n<p>\n	Ey Mu&acirc;z, bil ki aranızdan en &ccedil;ok sevdiğim kimse, kıyamet g&uuml;n&uuml;nde, ayrıldığımız hali &uuml;zere (sapmadan) benimle g&ouml;r&uuml;şen kim&shy;sedir.</p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	Hikmetli S&ouml;zlerinden Diğer Bir B&ouml;l&uuml;m&uuml;</h2>\n\n<p>\n	Ş&uuml;phesiz her şeyin bir şerefi vardır; meclislerin (oturumların) şerefi de kıbleye doğru olmasıdır. Halkın en değerlisi olmak is&shy;teyen, Allah&rsquo;tan korksun. Halkın en g&uuml;&ccedil;l&uuml;s&uuml; olmak isteyen, Allah&rsquo;a tevekk&uuml;l etsin. Halkın en zengini olmak isteyen, Allah katında olan şeye, kendi elinde bulunan şeyden daha &ccedil;ok g&uuml;vensin.</p>\n\n<p>\n	Sonra ş&ouml;yle buyurdular: &quot;Halkın en k&ouml;t&uuml;s&uuml;n&uuml; size tanıtayım mı?&quot; &quot;Evet ya Resulullah&quot; dediklerinde ş&ouml;yle buyurdular: &quot;Halkın en k&ouml;t&uuml;s&uuml;, yalnız konaklayan, yardımını halktan esirgeyen ve k&ouml;lesini kırba&ccedil;layan kimsedir.&quot; Ondan daha k&ouml;t&uuml;s&uuml;n&uuml; size tanıtayım mı?&quot; buyurduğunda, Peygamber&rsquo;imizin ashabı: &quot;Evet ya Resulullah&quot; dediler ve Resulullah ş&ouml;yle buyurdu: &quot;Başkalarının hatasını bağışlamayan ve &ouml;z&uuml;rlerini kabul etmeyen kimsedir.&quot;</p>\n\n<p>\n	&quot;Size ondan da k&ouml;t&uuml;s&uuml;n&uuml; tanıtayım mı?&quot; buyurduğunda, ashab yine: &quot;Evet, ya Resulullah&quot; dediler: Resulullah &nbsp;salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu: &quot;Hayrı umulmayan ve şerrinden korunulmayan kimsedir.&quot; Sonra buyurdu ki: &quot;Ondan da k&ouml;t&uuml;s&uuml;n&uuml; size tanıtayım mı?&quot; Ashap: &quot;Evet, ya Resulallah&quot; deyince, &quot;Halkı sevmeyen ve halk tarafından sevilmeyen kimsedir.&quot; buyur&shy;dular.</p>\n\n<p>\n	Hz. İsa aleyhi&rsquo;s-selam, Ben-i İsr&acirc;il arasında konuşarak ş&ouml;yle buyurdu:</p>\n\n<p>\n	Ey İsr&acirc;iloğulları, cahillerin yanında hikmetli s&ouml;zleri konuşmayın. &Ccedil;&uuml;nk&uuml; hikmete zul&uuml;m yapmış olursunuz. Ehlindense hikmeti esirgemeyin ki, hikmete ehil olan kimselere zul&uuml;m yapmış olursunuz. Zalimlere karşılık vermeyin. &Ccedil;&uuml;nk&uuml; karşılık ver&shy;diğinizde bir &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;z kalmaz.</p>\n\n<p>\n	Ey İsr&acirc;iloğulları, işler &uuml;&ccedil; &ccedil;eşittir: Apa&ccedil;ık doğru &nbsp;olan; buna uyun. Apa&ccedil;ık yanlış olan; bundan da ka&ccedil;ının. Doğruluğu ve yanlışlığı ş&uuml;pheli &nbsp;olan; bunu da Allah&rsquo;a bırakın.</p>\n\n<p>\n	Ey insanlar, saadet yolunun alametleri bellidir; onların peşini bırakmayın. Sizin ereceğiniz bir yer vardır; ona ulaşmaya &ccedil;alışın. M&uuml;min, daima iki korku arasında yaşar: Allah&rsquo;ın nasıl h&uuml;kmede&shy;ceğini bilmediği ge&ccedil;mişi ve takdirinin nasıl olacağını bilmediği geleceği. &Ouml;yleyse kul, kendinden kendisi i&ccedil;in ve d&uuml;nyasından &acirc;hireti i&ccedil;in bir şey koparmalı. İhtiyarlığından &ouml;nce gen&ccedil;liğinden, &ouml;l&uuml;m&uuml;nden &ouml;nce de hayatından yararlanmalıdır.</p>\n\n<p>\n	Canımın sahibi olan Allah&rsquo;a andolsun ki, &ouml;l&uuml;mden sonra artık bir d&ouml;n&uuml;ş yoktur; d&uuml;nyadan sonraki ev ya cennettir ya cehennem.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	İlim, Akıl ve&nbsp;<span style=\"line-height: 1.6em;\">Bilin&ccedil;sizlik Hakkındaki S&ouml;zleri</span></h2>\n\n<p>\n	İlim &ouml;ğrenin; &ccedil;&uuml;nk&uuml; ilim &ouml;ğrenmek, hasene (m&uuml;k&acirc;fatı olan bir amel)dir ve onu okuyup okutmak zikirdir. İlmi aramak cih&acirc;d, bil&shy;meyene &ouml;ğretmek sadaka ve ehline yaymak ise Allah&rsquo;a yakınlıktır. &Ccedil;&uuml;nk&uuml; ilim, hel&acirc;l ve har&acirc;mı bilme yoludur; talibini cennet yollarına sevkeder; yalnızlıkta arkadaş ve gurbette dosttur; zorluklarda kıla&shy;vuz, d&uuml;şmanlara karşı silah ve dostların g&ouml;z&uuml;nde ise ziynettir. Allah, ilim ile bazı insanları y&uuml;celtir ve onları hayırlı işlerde uyul&shy;ması gereken &ouml;nderler kılar. &Ouml;yle ki, amelleri başkalarının ilgisini &ccedil;eker ve eserleri iktibas edilir. Melekler onlarla dost olmayı ister. &Ccedil;&uuml;nk&uuml; ilim, kalplerin hayatı, g&ouml;zlerin k&ouml;rl&uuml;ğ&uuml;n&uuml; &ouml;nleyen nur ve bedenlerin zaafını gideren g&uuml;&ccedil;t&uuml;r. Allah-u Te&acirc;la, ilim sahibine, dostlarının safında yer verir; d&uuml;nya ve ahirette iyilerle oturup kalk&shy;mayı ona nasip eder. İlim ile Allah&rsquo;a itaat ve ibadet edilir. İlim ile Allah tanınır ve tevhidine inanılır. İlim ile akrabalık bağı korunur, hel&acirc;l ile haram tanınır ve ilim aklın &ouml;nc&uuml;s&uuml;d&uuml;r.</p>\n\n<p>\n	Allah-u Te&acirc;la aklı, bahtiyar kimselere ilham eder; bedbaht kim&shy;seleri ise ondan mahrum bırakır. Akıllı kimsenin &ouml;zellikleri şun&shy;lardır: Kendisine cahillik yapana yumuşak davranır. Kendisine haksızlık yapanı affeder. Kendisinden aşağıda olanlara al&ccedil;ak g&ouml;n&uuml;ll&uuml; olur. İyilikte, kendisinden &uuml;st&uuml;n olanlarla yarışır. Konuşmak istediğinde &ouml;nce d&uuml;ş&uuml;n&uuml;r; konuşacağı iyi bir şey ise, s&ouml;yler ve faydalanır; k&ouml;t&uuml; ise susar ve kurtulur. Bir fitneyle karşılaştığında, Allah&rsquo;a sığınır. Elini ve dilini fitneden korur. Bir fazilet g&ouml;rd&uuml;ğ&uuml;nde, ganimet bilip elde etmeye &ccedil;alışır. Hay&acirc;dan ayrılmaz. Onda ihtiras g&ouml;r&uuml;lmez. Akıllı kimse, işte bu on &ouml;zellikle tanınır.</p>\n\n<p>\n	Cahilin nişaneleri ise şunlardır: İlişkisi olduğu kimseye haksızlık yapar. Kendisinden aşağıda bulunanlara haksızlıkta bulunur. &Uuml;st seviyede olan kimselere karşı gelir. D&uuml;ş&uuml;nmeden konuşur. Konuştuğunda g&uuml;naha d&uuml;şer; sustuğunda gaflete dalar. Bir fitneyle karşılaştığında, ona doğru koşup helak olur. Bir fazilet g&ouml;rd&uuml;ğ&uuml;nde, y&uuml;z &ccedil;evirir ve ağır davranır. Ge&ccedil;miş g&uuml;nahlarından korkmaz. Kalan &ouml;mr&uuml;nde de g&uuml;nah işlemekten vazge&ccedil;mez. Hayır işlerde gevşeklik yapar. Elinden &ccedil;ıkan ve zayi ettiği hayırları da &ouml;nemsemez. İşte bu on haslet, akıl nimetinden mahrum kalan ca&shy;hilin &ouml;zelliklerindendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Hz. Resulullah (s.a.a)&#39;den Diğer Bazı &Ouml;ğ&uuml;tler</h2>\n\n<p>\n	Nedense &ccedil;oğu insanlara, d&uuml;nya sevgisinin hakim olduğunu g&ouml;r&uuml;yorum! Sanki, bu d&uuml;nyada &ouml;l&uuml;m başkalarına yazılmış ve hakka riayet etmek başkalarına farz olmuştur. Hatta durumları hakkında bilgi edindikleri &ouml;l&uuml;ler, onlara g&ouml;re sanki yakın bir zamanda vatan&shy;larına d&ouml;necek yolculardır. &Ouml;l&uuml;leri toprağa verip miraslarından faydalanıyorsunuz; sanki, onlardan sonra ebedi olarak kalacaksınız. Heyh&acirc;t! Heyh&acirc;t! Acaba, sonrakiler &ouml;ncekilerin (durumundan) &ouml;ğ&uuml;t almaz mı? Allah&rsquo;ın kitabında olan her &ouml;ğ&uuml;d&uuml; g&ouml;rmezlikten &nbsp;gelip unuttular; (korkutulan) her k&ouml;t&uuml; &acirc;kıbetin şerrinden kendilerini emanda bildiler; musibetlerin inmesinden ve hadiselerin korkun&ccedil; sonu&ccedil;larından korkmadılar.</p>\n\n<p>\n	Allah korkusunun, kendisini halkın korkusundan alıkoyduğu kimseye ne mutlu!</p>\n\n<p>\n	Kazancı temiz, b&acirc;tını s&acirc;lih, z&acirc;hiri iyi ve ahlakı doğru olan kim&shy;seye ne mutlu!</p>\n\n<p>\n	Malının fazlasını infak eden ve l&uuml;zumsuz s&ouml;z&uuml; terkeden kimseye ne mutlu!</p>\n\n<p>\n	Allah&rsquo;tan &ouml;t&uuml;r&uuml; al&ccedil;ak g&ouml;n&uuml;ll&uuml; olan, s&uuml;nnetimden y&uuml;z &ccedil;evirmek&shy;sizin, kendisine helal olan zevklere ve d&uuml;nya nimetlerine bile g&ouml;n&uuml;l bağlamayan ve s&uuml;nnetimden d&ouml;nmeksizin, d&uuml;nya ziynetlerini terkedip, benden sonra Ehl-i Beyt&rsquo;imden olan se&ccedil;kinlere uyan, fıkıh ve hikmet ehli olan kimselerle oturup kalkan ve fakirlere acıyan kimseye ne mutlu!</p>\n\n<p>\n	G&uuml;naha bulaşmaksızın helal bir yolla kazan&ccedil; elde edip, g&uuml;nah olmayan yolda harcayan ve yoksullara ihsanda bulunan kimseye ne mutlu!</p>\n\n<p>\n	Başkalarına kibirlenip b&uuml;y&uuml;kl&uuml;k taslayan, d&uuml;nyaya aşırı ilgi g&ouml;sterip dinde bid&rsquo;at oluşturan ve s&uuml;nnetime ters d&uuml;şen şeylerle amel eden kimselerden uzak duran m&uuml;mine ne mutlu! Halka karşı g&uuml;zel ahlaklı olup yardımını onlardan esirgemeyen ve &nbsp;k&ouml;t&uuml;l&uuml;ğ&uuml; onlara dokunmayan kimseye ne mutlu!</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Kısa S&ouml;zleri</h2>\n\n<p>\n	1- &Ouml;ğ&uuml;t vermeye &ouml;l&uuml;m, zenginliğe takva, meşgul etmeye ib&acirc;det, sığınak olmaya kıyamet ve karşılık vermeye Allah yeterlidir.</p>\n\n<p>\n	2- İki hasletten daha &uuml;st&uuml;n bir iyilik yoktur: Allah&rsquo;a iman etmek ve Allah&rsquo;ın kullarına yararlı olmak. İki hasletten ise daha k&ouml;t&uuml; bir haslet yoktur: Allah&rsquo;a şirk koşmak ve Allah&rsquo;ın kullarına zarar ver&shy;mek.</p>\n\n<p>\n	3- Bir adam Resulullah&rsquo;a: &quot;Bana bir tavsiyede bulun ki, Allah onu bana yararlı kılsın.&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;&Ouml;l&uuml;m&uuml; &ccedil;ok hatırla; &ccedil;&uuml;nk&uuml; seni d&uuml;nyadan koparır. (D&uuml;nya sevgisini kalbinden &ccedil;ıkarır.) Daima ş&uuml;kret; &ccedil;&uuml;nk&uuml; ş&uuml;k&uuml;r, nimeti &ccedil;oğaltır. &Ccedil;ok dua et; &ccedil;&uuml;nk&uuml; duanın ne zaman kabul olacağını bilmiyorsun. Zulmetmekten ka&ccedil;ın; &ccedil;&uuml;nk&uuml; Allah-u Te&acirc;la zulme uğrayan kimseye yardım edeceğini takdir etmiş[19] ve ş&ouml;yle buyur&shy;muştur: &quot;Ey insanlar, azgınlığınız ancak kendi zararınızadır.&quot;[20] Hile &nbsp;yapmaktan ka&ccedil;ın; &ccedil;&uuml;nk&uuml; Allah-u Te&acirc;la: &quot;K&ouml;t&uuml; hile, ancak sahibinindir.&quot;[21] (neticesi ona d&ouml;ner) diye takdir etmiştir.</p>\n\n<p>\n	4- Pek yakın zamanda h&uuml;k&uuml;mdarlığa ihtiras g&ouml;sterirsiniz; fakat &ccedil;ok ge&ccedil;meksizin yakınmanıza ve pişmanlık duymanıza sebep olur. S&uuml;t vermesi ne g&uuml;zel, ama s&uuml;tten alması ise ne k&ouml;t&uuml;d&uuml;r! (Yani başlangıcı g&uuml;zel fakat sonucu k&ouml;t&uuml;d&uuml;r; &ccedil;&uuml;nk&uuml; vebal ve şerri kalır, ama kendisi zail olup gider.)</p>\n\n<p>\n	5- Y&ouml;netimlerini bir kadının eline veren toplum hi&ccedil;bir zaman kurtuluşa eremez.</p>\n\n<p>\n	6- &quot;Hangi arkadaş daha &uuml;st&uuml;nd&uuml;r?&quot; diye Resulullah salla&#39;llahu aleyhi ve alih&rsquo;e sorulunca ş&ouml;yle buyurdu: &quot;Allah&rsquo;ı hatır&shy;ladığında sana yardım eden, Allah&rsquo;ı unuttuğunda ise sana hatırlatan kimsedir.&quot; &quot;Halkın en k&ouml;t&uuml;s&uuml; kimlerdir?&quot; diye sorduklarında Resulullah: &quot;Fesada bulaşan &acirc;limlerdir.&quot; buyurdu.</p>\n\n<p>\n	7- Rabbim dokuz şeyi bana tavsiye etmiştir: &quot;Gizlide ve a&ccedil;ıkta ihlaslı olmayı, hem rıza (neşe) ve hem de gazap (&ouml;fke) halinde adaletli davranmayı, fakirlik ve zenginlikte iktisatlı olmayı, bana zul&uuml;m yapanı affetmeyi, bana bir şey vermeyene ihsanda bulun&shy;mayı, benimle ilişkisini kesenle ilişki kurmayı, susmamın tefekk&uuml;r, konuşmamın zikir ve bakışımın da ibret olmasını.</p>\n\n<p>\n	8- İlmi yazarak bağlayın (koruyun).</p>\n\n<p>\n	9- Bir kavmi f&acirc;sıklar y&ouml;nettiğinde, al&ccedil;aklar &ouml;nc&uuml; olduğunda ve f&acirc;sık kimseye saygı g&ouml;sterildiğinde, belanın inmesi beklenmelidir.</p>\n\n<p>\n	10- Sur&rsquo;atli y&uuml;r&uuml;mek m&uuml;min&rsquo;in değerini giderir.[22]</p>\n\n<p>\n	11- Bazen malı &ccedil;alınan kimse, su&ccedil;suz kimselere o kadar itham&shy;da bulunur ki, su&ccedil;u hırsızın su&ccedil;undan b&uuml;y&uuml;k olur.</p>\n\n<p>\n	12- Allah-u Te&acirc;la ilah&icirc; hakları &ouml;demede c&ouml;mert olan kimseyi sever.</p>\n\n<p>\n	13- İyileriniz y&ouml;neticileriniz, zenginleriniz c&ouml;mertleriniz olur ve işleriniz istişareyle y&uuml;r&uuml;t&uuml;l&uuml;rse yerin &uuml;st&uuml; (yaşamak) sizin i&ccedil;in yerin altından (&ouml;l&uuml;mden) daha hayırlıdır. Ama k&ouml;t&uuml;leriniz amir, zengin&shy;leriniz cimri ve işleriniz kadınlarınızın elinde olursa o zaman yerin altı (&ouml;l&uuml;m) sizin i&ccedil;in yerin &uuml;st&uuml;nden (yaşamaktan) daha hayırlıdır.</p>\n\n<p>\n	14- Kim şu &uuml;&ccedil; şeye sahip olarak akşamlayıp sabahlarsa, d&uuml;nya nimeti onun hakkında tamamlanmış olur: Beden sıhhati, d&uuml;şman&shy;ların şerrinden g&uuml;vencede olma ve gece ile g&uuml;nd&uuml;z&uuml;ne yetecek azık. D&ouml;rd&uuml;nc&uuml; bir şeye de sahip olursa hem d&uuml;nya, hem de &acirc;hiret nimeti ona tamamlanmış olur; o da imandır.</p>\n\n<p>\n	15- Zayıf d&uuml;şen b&uuml;y&uuml;ğe, fakirleşen zengine ve cahillerin elinde kalan &acirc;lime acıyın.</p>\n\n<p>\n	16- İnsanların &ccedil;oğu iki haslet hususunda fitneye d&uuml;şer (denenir): Sıhhat ve boş vakit.</p>\n\n<p>\n	17- Kalpler, kendisine iyilik edeni sevmek ve k&ouml;t&uuml;l&uuml;kte bu&shy;lunana buğzetmek &uuml;zere yaratılmışlardır.</p>\n\n<p>\n	18- Biz peygamberler, insanlarla akıl seviyelerine g&ouml;re konuşmakla g&ouml;revlendirildik.</p>\n\n<p>\n	19- Kendi y&uuml;k&uuml;n&uuml; halkın &uuml;zerine atan kimse, mel&rsquo;undur. (Allah&rsquo;ın rahmetinden uzaktır.)</p>\n\n<p>\n	20- İbadet yedi kısımdır; en faziletlisi hel&acirc;l (rızık) peşinde ol&shy;maktır.</p>\n\n<p>\n	21- Allah&rsquo;a ne cebir &uuml;zere itaat edilir ve ne de mağlup bırakılarak isyan edilir (g&uuml;nah işlenir). Allah kulları kendi başına da bırakmamıştır. O, kullarını muktedir kıldığı her şeye kadirdir ve onlara verdiği her şeye de maliktir. Allah&rsquo;ın emirlerine itaat eder&shy;lerse, onlar i&ccedil;in bir mani ve engel yoktur. Ama g&uuml;nah işlerlerse, Allah-u Te&acirc;la onları engellemeye kadirdir. Ancak g&uuml;c&uuml; olduğu halde diğerinin bir iş yapmasına engel olmayan, o işi yapanı yaptığı işe zorlamış sayılmaz.</p>\n\n<p>\n	22- Resulullah salla&#39;llahu aleyhi ve alih, oğlu İbrahim&rsquo;e can verdiği sırada ş&ouml;yle buyurdular: &quot;Ey İbrahim, eğer gidenler geride kalanların &ouml;nc&uuml;leri olmasaydılar ve sonrakiler de &ouml;ncekilere ulaşmasalardı, sana &ccedil;ok &uuml;z&uuml;l&uuml;rd&uuml;k.&quot; Sonra Resulullah salla&#39;llahu aleyhi ve alih&rsquo;in m&uuml;barek g&ouml;zleri yaşlandı ve ş&ouml;yle buyurdu: &quot;G&ouml;z yaşarır ve kalp acır, fakat biz Allah&rsquo;ın rızası dışında, hi&ccedil;bir s&ouml;z s&ouml;ylemeyiz. Ey İbrahim, biz senin i&ccedil;in &uuml;zg&uuml;n&uuml;z.&quot;</p>\n\n<p>\n	23- G&uuml;zellik dildedir.</p>\n\n<p>\n	24- (Halk ilmin değerini &nbsp;bilmezlerse) &nbsp;İlim &nbsp;halktan &nbsp;alınmaz, alimler alınır. Alim kalmadığında ise halk, cahilleri kendilerine &ouml;nder se&ccedil;er ve din&icirc; h&uuml;k&uuml;mleri onlardan sorar. Onlar da bilmeden fetva verirler, &nbsp;b&ouml;ylece &nbsp;hem &nbsp;kendileri &nbsp;sapar, &nbsp;hem de başkalarını saptırırlar.</p>\n\n<p>\n	25- &Uuml;mmetimin en faziletli cihadı, kurtuluşu beklemesidir[23].</p>\n\n<p>\n	26- Biz Ehl-i Beyt&rsquo;in yiğitliği, bize zulmedeni affetmek ve bizi mahrum bırakana bağışta bulunmaktır.</p>\n\n<p>\n	27- Benim nazarımda, &uuml;mmetimden en fazla imrenilmesi gere&shy;ken veliler, (d&uuml;nya a&ccedil;ısından) hafif y&uuml;kl&uuml;, namazdan nasibi olan, Rabbine yalnızken g&uuml;zel ibadet eden, halkın arasında tanınmayan, ancak kendine yetecek kadar rızkı olan, bu duruma &ouml;mr&uuml;n&uuml;n sonuna kadar sabreden, mirası ve ağlayanı az olandır.</p>\n\n<p>\n	28- M&uuml;minin &ccedil;ektiği her eziyet, dert, &uuml;z&uuml;nt&uuml; ve hatta duyduğu sıkıntı bile yaptığı g&uuml;nahlarına keffaret sayılır.</p>\n\n<p>\n	29- Kim her istediğini yer, istediğini giyer ve istediği işi yaparsa, bunlardan vazge&ccedil;meyene kadar Allah ona (rahmet g&ouml;z&uuml;yle) bak&shy;maz.[24]</p>\n\n<p>\n	30- M&uuml;min bir başak gibidir; bazen eğilir, bazen d&uuml;zelir. Ama k&acirc;fir, selvi ağacı gibi daima diktir; sağa sola eğilip b&uuml;k&uuml;lmez. [25]</p>\n\n<p>\n	31- Resulullah salla&#39;llahu aleyhi ve alih&rsquo;e: &quot;Kim d&uuml;nyada herkesten daha &ccedil;ok &ccedil;etin imtihanlara tabi tutulur?&quot; diye sorulunca ş&ouml;yle buyurdu: &quot;Peygamberler, daha sonra derecelerine g&ouml;re (peygamberlere) en &ccedil;ok benzeyenler. M&uuml;min, imanı ve amelinin g&uuml;zelliği miktarınca zorluklarla karşılaşır. İmanı k&acirc;mil, ameli de g&uuml;zel olanın imtihanı zor; imanı zayıf, ameli &nbsp;az olanın imtihanı ise az olur.&quot;</p>\n\n<p>\n	32- Eğer Allah katında d&uuml;nyanın, bir sineğin kanadı miktarınca değeri olsaydı, Allah ondan k&acirc;fire ve m&uuml;nafığa bir şey vermezdi.</p>\n\n<p>\n	33- D&uuml;nya elden ele dolaşır; yararına olan şey, g&uuml;&ccedil;s&uuml;z olsan da sana ulaşacaktır; zararına olan şeyin ulaşmasını ise g&uuml;c&uuml;nle &ouml;n&shy;leyemezsin. Kim elinden &ccedil;ıkan şeyden &uuml;midini keserse, v&uuml;cudu rahatlar. Kim Allah&rsquo;ın taksim ettiği şeye razı olursa sevinir.</p>\n\n<p>\n	34- Allah&rsquo;a andolsun ki, sizi cehenneme yaklaştıran her ameli bildirip sizi ondan nehyettim ve sizi cennete yaklaştıran her ameli de s&ouml;yleyip size onu emrettim. Ruh-ul Emin (Cebrail) kal&shy;bime, hi&ccedil;bir kimsenin rızkını tamamıyla almadan &ouml;lmeyeceğini il&shy;ham etti. &Ouml;yleyse rızık toplamada g&uuml;zel davranın. Rızkın gecik&shy;mesi, sizi Allah katında olanı haram yoldan aramaya mecbur kılmasın. &Ccedil;&uuml;nk&uuml; Allah katında olan, ancak O&rsquo;na itaat etmekle elde edilir.</p>\n\n<p>\n	35- İki sesi Allah sevmez: Musibete uğradığında feryat etmeyi ve nimete kavuştuğunda saz &ccedil;almayı.</p>\n\n<p>\n	36- Allah&rsquo;ın, kullarından hoşnutluğunun nişanesi, fiyatların d&uuml;ş&uuml;k, h&uuml;k&uuml;mdarın ise adaletli olmasıdır. Allah&rsquo;ın, onlara gazap etmesinin nişanesi ise, h&uuml;k&uuml;mdarın adaletsiz, fiyatların ise y&uuml;ksek olmasıdır.</p>\n\n<p>\n	37- Kimde şu d&ouml;rt haslet olursa, Allah&rsquo;ın en b&uuml;y&uuml;k nurunda yer alır: Allah&rsquo;ın birliğine ve benim risaletime şehadet etmeği kendine siper kılmak; bir musibetle karşılaşınca &quot;İnna lillah ve inna ileyhi raciun&quot; (Ş&uuml;phesiz biz Allah&rsquo;tan gelmişiz ve O&rsquo;na d&ouml;n&uuml;c&uuml;leriz) demek; bir hayır ulaştığında &quot;Elhamd-u lillah&quot; ve bir g&uuml;nah işle&shy;diğinde ise &quot;Esteğfirullahe ve etubu ileyh&quot; (Allah&rsquo;tan mağfiret diler ve O&rsquo;na d&ouml;nerim) demek.</p>\n\n<p>\n	38- Şu d&ouml;rt şey kime verilirse, d&ouml;rt nimetten mahrum kalmaz: Kendisine mağfiret dilemek (hasleti) verilen, bağışlanmaktan mahrum kalmaz. Ş&uuml;kretmek (hasleti) verilen, nimetin &ccedil;oğalmasın&shy;dan mahrum olmaz. T&ouml;vbe etmek (hasleti) verilen, t&ouml;vbesinin &nbsp;ka&shy;bul olunmasından mahrum olmaz ve dua etmek (hali) verilen de icabet edilmekten mahrum olmaz.</p>\n\n<p>\n	39- İlim bir hazinedir; anahtarı sormaktır. Allah size rahmet et&shy;sin, sorun; &ccedil;&uuml;nk&uuml; sormakla d&ouml;rt kimse m&uuml;k&acirc;fat alır: Soran, cevap veren, dinleyen ve onları seven.</p>\n\n<p>\n	40- Alimlere sorun; hekimlerle konuşun ve fakirlerle oturun.</p>\n\n<p>\n	41- İlmin fazileti, bana, ibadetin faziletinden daha &ccedil;ok sevim&shy;lidir. Dininizin en &uuml;st&uuml;n ameli ise, haram ve ş&uuml;pheli şeylerden ka&ccedil;ınmaktır.</p>\n\n<p>\n	42- Kim halka bilmeden fetva verirse, g&ouml;ğ&uuml;n ve yerin melekleri ona lanet eder.</p>\n\n<p>\n	43- B&uuml;y&uuml;k belanın, b&uuml;y&uuml;k de m&uuml;k&acirc;fatı vardır. Allah bir kulu sevdiğinde onu belayla karşılaştırır. Kim belaya razı olursa, Allah ondan razı olur. Kim de belaya razı olmazsa, Allah ondan razı ol&shy;maz.</p>\n\n<p>\n	44- Bir adam gelip: &quot;Ya Resulallah, bana nasihat et.&quot; dediğinde Resulullah ş&ouml;yle buyurdu: Sana işkence yapsalar, ateşte yaksalar da Allah&rsquo;a şirk koşma. Kalbin iman ile mutmain olursa (takıyye ile bir s&ouml;z s&ouml;ylersen) o başka. Anne &nbsp;ve babanın &nbsp;em&shy;rine itaat et; gerek hayatta ve gerekse &ouml;ld&uuml;klerinde onlara iyilikte bulun. Eğer eşinden, malından el &ccedil;ek derlerse bunu yap.[26] &Ccedil;&uuml;nk&uuml; &ouml;yle yapmak imandandır. Farz namazı kasıtlı terketme; &ccedil;&uuml;nk&uuml; farz namazı kasıtlı terkeden, Allah&rsquo;ın kefaletinden (emanından) &ccedil;ıkar. Şarap ve sarhoş edici her şeyden ka&ccedil;ın; &ccedil;&uuml;nk&uuml; bunlar her k&ouml;t&uuml;l&uuml;ğ&uuml;n anahtarıdır.</p>\n\n<p>\n	45- Ben&icirc; Tem&icirc;m kabilesinden olan Ebu &Uuml;meyye isminde bir kişi, Peygamber&rsquo;in huzuruna gelip: &quot;Ya Muhammed, halkı neye davet ediyorsun?&quot; dedi. Resulullah ş&ouml;yle buyurdu: Ben ve bana uyanlar, basiret &uuml;zere halkı Allah&rsquo;a davet ediyoruz.[27] Bir zarara uğrayıp kendisini &ccedil;ağırdığın vakit o zararı senden gideren, gam ve &uuml;z&uuml;nt&uuml; i&ccedil;erisinde olup yardım istediğin vakit sana yardımda bulu&shy;nan, yoksul olup da zengin olmayı istediğinde seni m&uuml;stağni (ihtiya&ccedil;sız) kılan birisine (Allah&rsquo;a) davet ediyoruz. O adam: &quot;Ya Muhammed, bana bir &ouml;ğ&uuml;t ver.&quot; dedi. Peygamber: &quot;Sinirlenme&quot; buyurdu. &quot;Yine nasihat et.&quot; dedi. Resulullah: &quot;Kendin i&ccedil;in sevdiğin şeyi halk i&ccedil;in de sev.&quot; buyurdu. &quot;Yine nasi&shy;hat et.&quot; dedi. Resulullah: &quot;Halka s&ouml;vme; &ccedil;&uuml;nk&uuml; onlar sana d&uuml;şman kesilir.&quot; buyurdu. &quot;Yine nasihat et.&quot; dedi. Resulullah &quot;İyilik ve ihsan ehli olana iyilikte bulunmayı terketme.&quot; buyurdu. &quot;Biraz daha fazla nasihat et.&quot; dedi. Resulullah buyurdu ki: &quot;Sen halkı sev, onlar da seni sevsinler. Kardeşini a&ccedil;ık y&uuml;zle karşıla ve tahamm&uuml;ls&uuml;z olma. &Ccedil;&uuml;nk&uuml; tahamm&uuml;ls&uuml;zl&uuml;k seni d&uuml;nya ve ahiretten alı koyar. Ayak bileğinin yarısını &ouml;rtecek bir şekilde izar giy. Uzun izar ve uzun g&ouml;mlek giymekten sakın. &Ccedil;&uuml;nk&uuml; bunların uzun olması tekebb&uuml;rdendir. Allah-u Te&acirc;la da tekebb&uuml;r&uuml; sevmez.[28]</p>\n\n<p>\n	46- &nbsp;Allah zina eden (herkesi ve &ouml;zellikle zinak&acirc;r) ihtiyarı, zul&uuml;m eden zengini, tekebb&uuml;r eden fakiri ve ısrar eden yoksul dilenciyi sevmez. Allah, minnet ederek bağışta bulunanın sevabını yok eder; kibirli, k&uuml;stah ve yalan konuşana da gazap eder.</p>\n\n<p>\n	47- &nbsp;Kendisini fakir g&ouml;steren kimse, fakirleşir.</p>\n\n<p>\n	48- &nbsp;Halkla ge&ccedil;inebilmek imanın yarısıdır. Onlara yumuşak davranmak da (m&uuml;samaha etmek de) maişet ve ge&ccedil;imin yarısıdır.</p>\n\n<p>\n	49- &nbsp;Allah&rsquo;a iman ettikten sonra en &uuml;st&uuml;n akıl, bir hakkı terk etmeden, halkla ge&ccedil;inebilmektir. Sakalın hafif olması kişinin saadetindendir.</p>\n\n<p>\n	50- &nbsp;Putlara tapmanın dışında, halkla cedelleşmekten men edildiğim kadar hi&ccedil;bir şeyden men edilmedim.</p>\n\n<p>\n	51- M&uuml;sl&uuml;man kardeşine sahtek&acirc;rlık yapan, ona zarar veren ve ona hile yapan bizden değildir.</p>\n\n<p>\n	52- &nbsp;Resul-i Ekrem salla&rsquo;llahu aleyhi ve alih (Mina&rsquo;daki) &#39;Hiyf&#39; camiinde ayağa kalkıp ş&ouml;yle buyurdu: Allah-u Te&acirc;la, s&ouml;z&uuml;m&uuml; duyup hıfzeden ve onu duymayanlara ulaştıran kulu sevindirsin. Nice fakih vardır ki ilmi, kendisinden daha fakih olan kimseye ulaştırır. Nice fakih de vardır ki fıkhı, fakih olmayan kimseye ulaştırır. &Uuml;&ccedil; şeyde M&uuml;sl&uuml;manın kalbi hıyanet etmez: Ameli Allah i&ccedil;in halis kılmakta, M&uuml;sl&uuml;manların &ouml;nderlerine hayrı istemekte ve onların cema&acirc;tından kopmamakta. M&uuml;minler birbirlerinin kardeşleridir ve kanları eşittir; d&uuml;şmanlar karşısında bir el gi&shy;bidirler. Onlardan en k&uuml;&ccedil;&uuml;k bir ferdin, d&uuml;şmanlardan birine verdiği aman onların hepsini bağlar.</p>\n\n<p>\n	53- &nbsp;Bir M&uuml;sl&uuml;man, zimm&icirc; (gayr-i m&uuml;slim) birisiyle mu&acirc;mele yaptığı zaman ş&ouml;yle demelidir: &quot;Allah&rsquo;ım, ona karşı bana hayır ver.&quot; Bir M&uuml;sl&uuml;man ile muamele yaptığında da: &quot;Allah&rsquo;ım, bana da hayır ver, ona da.&quot; demelidir.</p>\n\n<p>\n	54- &nbsp;Allah Te&acirc;la hayır s&ouml;yleyip faydalanan veya k&ouml;t&uuml; s&ouml;zler s&ouml;ylemektense susup salim kalan kula rahmet eylesin.</p>\n\n<p>\n	55- &nbsp;&Uuml;&ccedil; şey kimde olursa, imanın (b&uuml;t&uuml;n) hasletlerini tamamlar: Hoşnut olunca, hoşnutluğu onu batıl işlere s&uuml;r&uuml;klemez. Sinirle&shy;nince, siniri onu haktan dışarı &ccedil;ıkarmaz. Kudret sahibi olunca hakkından fazla bir şey istemez.</p>\n\n<p>\n	56- Haksızlıkla bir makama ulaşan kimse, haddini aşmış sayılır.</p>\n\n<p>\n	57- Namazda Kur&#39;&acirc;n okumak, namazın dışında Kur&#39;&acirc;n okumak&shy;tan daha faziletlidir. Allah&rsquo;ı anmak sadakadan, sadaka da oru&ccedil;tan faziletlidir; oru&ccedil; ise (Allah katında) sevabı olan bir iştir. Daha sonra ş&ouml;yle buyurdu: Amelle birlikte olmayan s&ouml;z&uuml;n, doğru niyetle olmayan s&ouml;z ve amelin, s&uuml;nnete uymaksızın s&ouml;z, amel ve niyetin faydası yoktur.</p>\n\n<p>\n	58- &nbsp;Sabırlı ve temkinli davranmak Allah&rsquo;tan; acele etmek ise şeytandandır.</p>\n\n<p>\n	59- &nbsp;Kim cahillerle m&uuml;nakaşa yapmak, alimlere karşı &ouml;v&uuml;nmek veya ona saygı g&ouml;stersinler diye halkı kendisine y&ouml;neltmek i&ccedil;in ilim tahsil ederse, yerini ateşte hazırlamalıdır. Riyaset ancak Allah&rsquo;a ve ehline (bu makama layık olanlara) yakışır. Kim Allah&rsquo;ın &nbsp;kendisi i&ccedil;in tayin etmediği bir makama oturursa, Allah ona gazap eder. Kim halkı kendine davet eder ve haksız yere riyaset iddiasında bu&shy;lunursa, bu dediği s&ouml;zden d&ouml;n&uuml;p iddia ettiği şeyden t&ouml;vbe edinceye kadar Allah ona rahmet g&ouml;z&uuml;yle bakmaz.</p>\n\n<p>\n	60- &nbsp;Meryem oğlu İsa havarilerine ş&ouml;yle buyurdu: &quot;Kendinizi Allah&rsquo;a sevdirin ve O&rsquo;na yaklaşın.&quot; &quot;Ey Ruhullah, hangi vesile ile kendimizi O&rsquo;na sevdirelim ve O&rsquo;na yaklaşalım?&quot; dediler. Hz. İsa aleyhi&rsquo;s-selam: &nbsp;&quot;G&uuml;nah işleyenleri sevmeyerek ve onlara buğzederek Allah&rsquo;ın rızasını elde ediniz.&quot; buyurdu. &quot;Ey Ruhullah, kiminle oturalım?&quot; dediklerinde Hz. İsa aleyhi&rsquo;s-selam: &quot;G&ouml;r&uuml;şmesi size Allah&rsquo;ı hatırlatan, konuşması bilginizi artıran ve ameli sizi ahirete meyillendiren kimseyle oturun.&quot; buyurdu.</p>\n\n<p>\n	61- &nbsp;Bana benzemekten en &ccedil;ok uzak olanınız, cimri, ağzı bozuk ve &ccedil;irkin s&ouml;z s&ouml;yleyen kimsedir.</p>\n\n<p>\n	62- &nbsp;K&ouml;t&uuml; ahlaklılık, uğursuzluktur.</p>\n\n<p>\n	63- &nbsp;Ne s&ouml;ylediğine ve hakkında s&ouml;ylenene &ouml;nem vermeyen biri&shy;ni g&ouml;r&uuml;rseniz (bilin ki) o, ya veled-&uuml;z zina veya şeytandır.</p>\n\n<p>\n	64- &nbsp;Allah-u Te&acirc;la cenneti, &ccedil;irkin s&ouml;z s&ouml;yleyen, ağzı bozuk, s&ouml;ylediğine ve hakkında s&ouml;ylenilene &ouml;nem vermeyen hay&acirc;sız kim&shy;selere haram kılmıştır. Eğer b&ouml;yle bir adamın soyunu &nbsp; araştırsan, onun ya veled-&uuml;z zina, ya da şeytan karışımından olduğunu g&ouml;r&uuml;r&shy;s&uuml;n.</p>\n\n<p>\n	Resulullah&rsquo;a: &quot;İnsanların i&ccedil;erisinde şeytan var mı?&quot; diye sorulunca ş&ouml;yle buyurdu: &quot;Evet vardır; Allah-u Te&acirc;la&rsquo;nın (Şeytan&rsquo;a): &quot;Malda, evlatta onlara ortak ol.&quot; diye buyurduğunu Kur&rsquo;an&rsquo;da okumamış mısın?[29]</p>\n\n<p>\n	65- &nbsp;Kime yararın dokunursa, sana yararı dokunur. Kim zamanın hadiselerine karşı sabır g&uuml;c&uuml; hazırlamazsa &acirc;ciz kalır. Kim insanları kınarsa insanlar da onu kınar. Ama kim onları kendi haline bırakırsa, onlar onu kendi haline bırakmaz. Bir adam: &quot;Ya Resulallah, &ouml;yleyse ne yapalım?&quot; dediğinde &quot;Haysiyetinden ve malından yoksulluk g&uuml;n&uuml;n i&ccedil;in onlara &ouml;d&uuml;n&ccedil; ver.&quot; buyurdular.</p>\n\n<p>\n	66- &nbsp;D&uuml;nya ve ahiretin en iyi ahlakını size bildireyim mi? İlişki&shy;sini kesenle ilişki kurmanız, sizi mahrum bırakana bağışta bulun&shy;manız ve size zulmedeni affetmeniz.</p>\n\n<p>\n	67- &nbsp;Bir g&uuml;n Resulullah salla&#39;llahu aleyhi ve alih yola &ccedil;ıkıp giderken, kuvvetlerini sınamak i&ccedil;in taş fırlatan bir grupla karşılaşıp ş&ouml;yle buyurdu: &quot;Sizin en kuvvetliniz, sinirlendiğinde kendisine hakim olan, en g&uuml;&ccedil;l&uuml;n&uuml;z de g&uuml;&ccedil;l&uuml; olmasına rağmen affeden kim&shy;sedir.&quot;</p>\n\n<p>\n	68- Resulullah buyurdu ki: Allah-u Te&acirc;la ş&ouml;yle buyur&shy;muştur: &quot;Bu dini kendim i&ccedil;in beğenmişim. Onu c&ouml;mertlik ve g&uuml;zel ahlaktan başka bir şey doğrultmaz. Onu taşıdığınız m&uuml;ddet&ccedil;e bu iki huyla ona ikramda bulunun.&quot;</p>\n\n<p>\n	69- &nbsp;İmanı en &uuml;st&uuml;n olanınız, en g&uuml;zel ahlaklı olanınızdır.</p>\n\n<p>\n	70- &nbsp;G&uuml;zel ahlak insanı, g&uuml;nd&uuml;zleri oru&ccedil; tutmakla, geceleri namaz kılmakla ge&ccedil;iren kimsenin makamına ulaştırır. &quot;Kula veri&shy;len en &uuml;st&uuml;n şey nedir?&quot; denildiğinde Resulullah &quot;G&uuml;zel ah&shy;laktır.&quot; diye buyurdu.</p>\n\n<p>\n	71- &nbsp;G&uuml;zel ahlak, dostluğu sağlamlaştırır.</p>\n\n<p>\n	72- &nbsp;G&uuml;ler y&uuml;zl&uuml;l&uuml;k kini giderir.</p>\n\n<p>\n	73- &nbsp;En iyileriniz, halka (kolayca) ısınabilen, g&uuml;zel ahlak sahibi olan kimselerdir.</p>\n\n<p>\n	74- &nbsp;Eller &uuml;&ccedil; kısımdır: Alan el, veren el ve tutan el. Bunların en iyisi ise veren eldir.</p>\n\n<p>\n	75- &nbsp;Hay&acirc; iki kısımdır: Akıldan kaynaklanan hay&acirc; ve ah&shy;maklıktan kaynaklanan hay&acirc;. Akıl hay&acirc;sı ilmin nişanesidir; ah&shy;maklık hay&acirc;sı ise cehaletin alametidir. (&Ouml;rneğin &ccedil;irkin iş yapmak&shy;tan hay&acirc; etmek akıldandır; sorup &ouml;ğrenmekten utanmak ise ah&shy;maklıktandır.)</p>\n\n<p>\n	76- &nbsp;Hay&acirc; &ouml;rt&uuml;s&uuml;n&uuml; atan kimsenin gıybeti haram değildir.</p>\n\n<p>\n	77- &nbsp;Allah&rsquo;a ve kıyamet g&uuml;n&uuml;ne inanan bir kimse, verdiği s&ouml;z&uuml; yerine getirmelidir.</p>\n\n<p>\n	78- Emanettarlık rızkı &ccedil;oğaltır; hıyanet ise fakirlik getirir.</p>\n\n<p>\n	79- &nbsp;Evladın anne ve babaya sevgiyle bakışı, ibadettir.</p>\n\n<p>\n	80- &nbsp;Belaların en &ccedil;etini şunlardır: İnsanın savunma kudreti ol&shy;maksızın g&ouml;t&uuml;r&uuml;l&uuml;p boynunun vurulması, d&uuml;şmanın elinde esir kalması ve bir kimseyi hanımıyla bir arada g&ouml;rmesidir.</p>\n\n<p>\n	81- &nbsp;İlim, m&uuml;minin dostu; hilim, yardımcısı; akıl, kılavuzu; sabır, ordusunun komutanı; mudara (halkla iyi ge&ccedil;inmek) babası; iyilik kardeşi; nesebi, Hz. Adem; aile &uuml;st&uuml;nl&uuml;ğ&uuml;, takvası; mertliği de malını ıslah etmesidir.</p>\n\n<p>\n	82- &nbsp;Bir adam Resul-i Ekrem&rsquo;in huzuruna, yemesi i&ccedil;in s&uuml;t ve bal getirdiğinde Resulullah ş&ouml;yle buyurdu: İki i&ccedil;ilecek şeydir; ikisinden birine kanaat etmek m&uuml;mk&uuml;nd&uuml;r. Ben her ikisini (birlikte) i&ccedil;miyorum, i&ccedil;ilmesini de haram kılmıyorum; fakat Allah i&ccedil;in tevazu ediyorum. Allah i&ccedil;in tevazu eden kimseyi Allah y&uuml;celtir. Tekebb&uuml;r eden kimseyi Allah aşağı d&uuml;ş&uuml;r&uuml;r. Yaşantısında iktisatlı olan (ne cimri, ne savurgan olan) kimseyi Allah rızıklandırır. &Ouml;l&ccedil;&uuml;s&uuml;z ve savurgan kimseyi mahrum bırakır. O&rsquo;nu &ccedil;ok anan kimseyi de m&uuml;k&acirc;fatlandırır.</p>\n\n<p>\n	83- &nbsp;Yarın kıyamet g&uuml;n&uuml;nde bana en yakın olanınız, herkesten daha &ccedil;ok &nbsp;doğru konuşan, emaneti yerine ulaştıran, verdiği s&ouml;z&uuml; yerine getiren, ahlakı g&uuml;zel olan ve halka en yakın olanınızdır.</p>\n\n<p>\n	84- &nbsp;Fısk-u f&uuml;cur yapan bir adam &ouml;v&uuml;ld&uuml;ğ&uuml;nde, Allah&rsquo;ın arşı sarsılır ve Allah Te&acirc;la gazap eder.</p>\n\n<p>\n	85- &nbsp;Adamın birisi, Resulullah&rsquo;a: &quot;İler g&ouml;r&uuml;şl&uuml;l&uuml;k ve sağlam iş yapmak nedir?&quot; dediğinde cevaben: &quot;G&ouml;r&uuml;ş sahibi birisiyle istişare edip g&ouml;r&uuml;ş&uuml;ne uymandır&quot; buyurdu.</p>\n\n<p>\n	86- &nbsp;Bir g&uuml;n Resulullah halka &quot;Ey insanlar, sizce &ccedil;ocuksuz kimdir?&quot; diye sorduğunda: &quot;Geride bir &ccedil;ocuk bırakmadan &ouml;len kim&shy;sedir.&quot; dediler. Resulullah: &quot;Hayır, ger&ccedil;ek &ccedil;ocuksuz her ne kadar kendisinden sonra kalan &ccedil;ocukları &ccedil;ok olsa bile, &ccedil;ocuklarından kendi hayatında &ouml;leni olmadığı i&ccedil;in bu y&uuml;zden Allah nezdinde bir sevap ummadan kimsedir.&quot; buyurdu. Resulullah daha sonra: &quot;Sizce fakir kimdir?&quot; sorduğunda, &quot;Malı olmayan kimsedir.&quot; dediler. &quot;Hayır, dedi, ger&ccedil;ek fakir, kendisinden sonra fazla servet bıraksa bile Allah katında değeri olan bir şey g&ouml;ndermeyen kimsedir&quot;. Daha sonra Resulullah: &quot;Pehlivan kimdir&quot; diye soruduğunda, &quot;Sırtı yere getirilemeyen &ccedil;ok kuvvetli kimsedir&quot; dediler. &quot;Hayır&quot; dedi, ger&ccedil;ek pehlivan hiddetlenip &ouml;fkelenmesi ve kanının kaynaması i&ccedil;in şeytanın kalbini hırpalamasına rağmen, Allah&rsquo;ı anarak, hilmiyle &ouml;fkesini yenen kimsedir.&quot;</p>\n\n<p>\n	87- &nbsp;Bilgisi olmadan bir iş yapan kimsenin bozduğu, d&uuml;zelttiğin&shy;den &ccedil;ok olur.</p>\n\n<p>\n	88- &nbsp;Camide namazı beklemek i&ccedil;in oturmak, bir hadese (abdesti bozan şeylere) du&ccedil;ar olmadığı m&uuml;ddet&ccedil;e ibadettir. &quot;Ya Resul-lullah, hades nedir?&quot; diye sorduklarında &quot;Gıybet etmek&shy;tir.&quot; buyurdular.</p>\n\n<p>\n	89- &nbsp;Oru&ccedil; tutan yatağında uyusa bile, bir M&uuml;sl&uuml;manın gıybetini etmediği m&uuml;ddet&ccedil;e ibadet etmektedir.</p>\n\n<p>\n	90- &nbsp;Bir k&ouml;t&uuml;l&uuml;ğ&uuml; yayan, o k&ouml;t&uuml;l&uuml;ğ&uuml; ilk olarak icat eden kimse gi&shy;bidir. Bir m&uuml;mini, yaptığı bir işten dolayı ayıplayan kimse, o iş başına gelmeden &ouml;lmez.</p>\n\n<p>\n	91- &nbsp;&Uuml;&ccedil; kimse kendilerine haksızlık yapmasan da sana haksızlık yaparlar: D&uuml;ş&uuml;k adamlar, eşin ve hizmet&ccedil;in (yani bunlar kendi haklarıyla yetinmezler).[30]<br />\n	92- &nbsp;D&ouml;rt şey bedbahtlığın nişanesidir: G&ouml;z yaşının kuruması (ağlayamamak), kalbin katılaşması, d&uuml;nya malına aşırı d&uuml;şk&uuml;nl&uuml;k ve g&uuml;naha ısrar etmek.</p>\n\n<p>\n	93- &nbsp;Bir kişi Resulullah&rsquo;a: &quot;Bana nasihat ediniz.&quot; dedi. Resulullah &quot;Sinirlenme.&quot; diye buyurdu. O adam s&ouml;z&uuml;n&uuml; tekrar&shy;layınca yine: &quot;Sinirlenme.&quot; diye buyurdu. Daha sonra: &quot;Kahraman, g&uuml;reş de yenilmeyen kimse değildir; kahraman sinirlendiğinde kendisine hakim olan kimsedir.&quot; dedi.</p>\n\n<p>\n	94- M&uuml;minlerden imanı en k&acirc;mil olan, en g&uuml;zel ahlaklı olanıdır.</p>\n\n<p>\n	95- Yumuşaklık, nede olursa onu ziynetlendirir, sertlik de nede olursa onu &ccedil;irkinleştirir.</p>\n\n<p>\n	96- &nbsp;(G&uuml;zel) elbise, zenginliğin nişanesidir. Hizmet&ccedil;iye iyilik yapmak d&uuml;şmanı al&ccedil;altır.[31]</p>\n\n<p>\n	97- &nbsp;Risaleti ulaştırmaya emrolunduğum gibi, halkla iyi ge&ccedil;in&shy;meye de emrolunmuşum.</p>\n\n<p>\n	98- &nbsp;İşlerinizi gizli tutarak onların ilerlemesini sağlayın. &Ccedil;&uuml;nk&uuml; her nimet sahibi kıskanılır.</p>\n\n<p>\n	99- &nbsp;İman ikiye ayrılır; yarısı sabır ve yarısı da ş&uuml;k&uuml;rd&uuml;r.</p>\n\n<p>\n	100- S&ouml;z&uuml;n&uuml; yerine getirmek imandandır.</p>\n\n<p>\n	101- &Ccedil;arşıda bir şey yemek al&ccedil;aklıktır.[32]</p>\n\n<p>\n	102- B&uuml;t&uuml;n ihtiya&ccedil;ların karşılanması Allah&rsquo;ın elindedir; halk ise vesiledir. &Ouml;yleyse halkın aracılığıyla hacetlerinizi Allah&rsquo;tan dileyin. Halk onu karşılamazsa, sabırla onu Allah&rsquo;tan alın. (&Ccedil;&uuml;nk&uuml; her şey Allah&rsquo;ın elindedir, ger&ccedil;ekte onu karşılayan Allah&rsquo;tır.)</p>\n\n<p>\n	103- M&uuml;minin durumu ne ilgin&ccedil;tir! &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın ona takdir ettiği her şey, ister hoşuna gitsin, ister hoşuna gitmesin, onun i&ccedil;in hayırdır. Bir sıkıntıya uğratırsa g&uuml;nahının keffareti kılar. Bağış ve ikramda bulunursa da ona l&uuml;tfetmiş olur.</p>\n\n<p>\n	104- En b&uuml;y&uuml;k d&uuml;ş&uuml;ncesi ahiret olarak sabahlayıp akşamlayan kimsenin kalbine Allah zenginlik yerleştirir; işlerini d&uuml;zene koyar ve rızkını tamamıyla almadan da d&uuml;nyadan &ccedil;ıkarmaz. Ama en b&uuml;y&uuml;k d&uuml;ş&uuml;ncesi d&uuml;nya olarak sabahlayıp akşamlayanın ise Allah, fakirliği iki g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;ne diker (yani daima onu fakirlikle korku&shy;tur); işlerini dağıtır; d&uuml;nyadan da ancak kendi payını alır.</p>\n\n<p>\n	105- &Uuml;mmetinin cemaatının kimler olduğu hakkında Resu-lullah&rsquo;a soru soran bir kişiye ş&ouml;yle buyurdu: &quot;&Uuml;mmetimin cemaatı, az olsalar da hak ehli olanlardır.&quot;[33]</p>\n\n<p>\n	106- Allah-u Te&acirc;la, yaptığı bir amelinden dolayı birisine sevap vaat ederse, onu mutlaka ger&ccedil;ekleştirir. Ama işlediği bir g&uuml;nahtan dolayı birisine ceza vereceğine dair vaatte bulunursa buna vefa edip etmemek O&#39;nun elindedir.</p>\n\n<p>\n	107- &quot;Ahlak bakımından sizin bana daha &ccedil;ok benzeyeninizi tanıtayım mı?&quot; buyurunca, &quot;Evet, ya Resulallah.&quot; dediler. Resu-lullah ş&ouml;yle buyurdu: &quot;Ahlakı hepinizden daha iyi, hilmi hepinizden daha fazla, akrabalarına iyiliği hepinizden daha &ccedil;ok, sevin&ccedil; ve &ouml;fke halinde halka karşı insafı hepinizden daha fazla olan kimsedir.&quot;</p>\n\n<p>\n	108- Yiyip ş&uuml;kreden kimse, m&uuml;stehap oru&ccedil; tutup susan kimseden daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	109- M&uuml;minin, m&uuml;mini Allah i&ccedil;in sevmesi, imanın en b&uuml;y&uuml;k kısımlarındandır. Allah i&ccedil;in seven, Allah i&ccedil;in &ouml;fkelenen, Allah i&ccedil;in ihsanda bulunan ve Allah i&ccedil;in esirgeyen, se&ccedil;kin kimselerdendir.</p>\n\n<p>\n	110- Allah katında en iyi kullar, insanlara en fazla yararlı olan ve Allah&rsquo;ın hakkını en &ccedil;ok g&ouml;zeten kimselerdir. Allah-u Te&acirc;la on&shy;lara marufu ve iyi amelleri sevdirmiştir.</p>\n\n<p>\n	111- Size iyilikte bulunana, siz de karşılık verin. Karşılık vere&shy;mediğiniz takdirde ise onu bu işinden dolayı iyilikle yad edin. &Ccedil;&uuml;nk&uuml; &nbsp;birini iyilikle yad etmek, bir nevi (iyiliğe) karşılık vermek&shy;tir.</p>\n\n<p>\n	112- Başkalarıyla iyi ge&ccedil;inemeyen kimse, b&uuml;t&uuml;n hayırlardan mahrum kalır.</p>\n\n<p>\n	113- Din kardeşinle (boş yere) tartışma, onunla (k&ouml;t&uuml; ve kırıcı) şaka da yapma ve s&ouml;z verdiğinde de verdiğin s&ouml;z&uuml;n &uuml;zerinde dur.</p>\n\n<p>\n	114- Her m&uuml;minin, riayet etmesi ve vefalı olması gerekli olan hususlar şunlardır: Din saygısı, edep saygısı ve sofra saygısı.</p>\n\n<p>\n	115- M&uuml;min şakacı ve samimi olur; m&uuml;nafık ise asık suratlı ve &ouml;fkeli olur.</p>\n\n<p>\n	116- Zenginlik, takva i&ccedil;in en iyi yardımcıdır.</p>\n\n<p>\n	117- Cezası en &ccedil;abuk ulaşan şer, başkasının hakkına tecav&uuml;z etmektir.</p>\n\n<p>\n	118- Hediye &uuml;&ccedil; &ccedil;eşittir: M&uuml;k&acirc;fat hediyesi, dostluk hediyesi ve Allah i&ccedil;in olan hediye.</p>\n\n<p>\n	119- G&ouml;rmediği halde, vaat edilen cennet i&ccedil;in, peşin olan şehveti terkeden kimseye ne mutlu.</p>\n\n<p>\n	120- Kim yarını kendi &ouml;mr&uuml;nden sayarsa, &ouml;l&uuml;mle arkadaşlığın gereğini yapmamıştır.</p>\n\n<p>\n	121- Resulullah: &quot;Kadınlarınız fasid, gen&ccedil;leriniz f&acirc;sık olduğunda, marufu emretmeyi ve m&uuml;nkeri nehyetmeyi terket&shy;tiğinizde ne yaparsınız?&quot; diye sordu. Halk: &quot;Ya Resulallah, b&ouml;yle bir şey olacak mıdır?&quot; dediler. Resulullah: &quot;Evet, dedi, bundan daha k&ouml;t&uuml;s&uuml; de vuku bulacaktır.&quot; Sonra: &quot;K&ouml;t&uuml; işleri em&shy;redip, iyi işleri de nehyettiğinizde ne yaparsınız?!&quot; diye buyurdu. Halk: &quot;Ya Resulallah, b&ouml;yle bir şey olacak mı? Resulullah: &quot;Evet, dedi. Bundan daha k&ouml;t&uuml;s&uuml; de olacaktır.&quot; &nbsp;Sonra: &quot;İyi işi k&ouml;t&uuml;, k&ouml;t&uuml; işi de iyi g&ouml;rd&uuml;ğ&uuml;n&uuml;zde ne yaparsınız?&quot; diye buyurdu.</p>\n\n<p>\n	122- Bir şeyi uğursuz saydığında itina etme. K&ouml;t&uuml; zanda bulun&shy;duğunda h&uuml;k&uuml;m verme. Haset ettiğinde ise haddini aşama (ve kimseye zul&uuml;m etme).[34]</p>\n\n<p>\n	123- Dokuz şey &uuml;mmetimden kaldırılmıştır (onlara su&ccedil; sayıl&shy;maz): Yanlışlık, unutkanlık, mecbur edildikleri şey, bilmeyerek yaptıkları şey, g&uuml;&ccedil;lerinin yetmediği şey, &ccedil;aresiz kaldıkları şey, haset (d&uuml;ş&uuml;ncesi), bir şeyi uğursuz saymak ve &nbsp;yaratılış hakkında ağıza alıp s&ouml;ylemeksizin kalpten ge&ccedil;en vesveseli d&uuml;ş&uuml;nceler.</p>\n\n<p>\n	124- Herhangi biriniz r&uuml;ya g&ouml;rmezse &uuml;z&uuml;lmesin. &Ccedil;&uuml;nk&uuml; ilmin derinliklerine dalan kimse, r&uuml;ya g&ouml;rme &ouml;zelliğini kaybeder.</p>\n\n<p>\n	125- &Uuml;mmetimden iki kesim var ki, ıslah olurlarsa b&uuml;t&uuml;n &uuml;m&shy;metim ıslah olur; bozulurlarsa da b&uuml;t&uuml;n &uuml;mmetim fasid olur. &quot;Ya Resulallah, onlar kimlerdir?&quot; diye sorulduğunda: &quot;Fakihler ve y&ouml;neticiler.&quot; diye buyurdu.</p>\n\n<p>\n	126- Halkın en akıllısı, Allah&rsquo;tan &nbsp;en fazla korkan ve O&rsquo;na en &ccedil;ok itaat eden kimsedir. Halkın, akıldan yoksun olanı ise, h&uuml;k&uuml;m&shy;darlardan en fazla korkan ve onların emirlerine en fazla uyan kim&shy;sedir.</p>\n\n<p>\n	127- &Uuml;&ccedil; şey kalbi &ouml;ld&uuml;r&uuml;r: D&uuml;ş&uuml;k seviyeli kimselerle d&uuml;ş&uuml;p kalkmak, kadınlarla konuşmak ve zenginlerle oturmak.</p>\n\n<p>\n	128- Allah-u Te&acirc;la bir kavme gazap eder de onlara azap g&ouml;ndermezse, fiyatlar y&uuml;kselir, &ouml;m&uuml;rleri kısalır, t&uuml;ccarları k&acirc;r et&shy;mez, meyveleri bol olmaz, ırmaklarının suyu azalır, yağmurları kesilir ve i&ccedil;lerinden en k&ouml;t&uuml;leri onlara musallat olur.</p>\n\n<p>\n	129- Benden sonra zina &ccedil;oğalırsa beklenmedik ani &ouml;l&uuml;mler de &ccedil;oğalır, &Ouml;l&ccedil;&uuml;y&uuml; eksik tuttuklarında, Allah-u Te&acirc;la onları kıtlığa du&ccedil;ar eder. Zek&acirc;t vermediklerinde yery&uuml;z&uuml; bereketini, yani toprak, meyve ve madenlerini onlardan esirger. H&uuml;k&uuml;m vermede adalet&shy;sizlik yaptıklarında, zul&uuml;m ve tecav&uuml;ze yardımda bulunurlar. Ahit&shy;lerini bozduklarında, Allah-u Te&acirc;la d&uuml;şmanlarını onlara musallat kılar. Akrabalarından ilişkilerini kestiklerinde, malları k&ouml;t&uuml;lerin ellerine ge&ccedil;er. Marufu emretmeyip m&uuml;nkerden sakındırmadıkları ve Ehl-i Beyt&rsquo;imin iyilerine uymadıklarında, Allah-u Te&acirc;la on&shy;ların en k&ouml;t&uuml;lerini onlara musallat eder. Bu &nbsp;durumda iyileri dua eder, fakat duaları kabul olmaz.</p>\n\n<p>\n	130- &quot;Onlardan bazı grupları, kendilerini onunla denemek i&ccedil;in &nbsp;yararlandırdığımız d&uuml;nya hayatının s&uuml;s&uuml;ne g&ouml;z&uuml;n&uuml; dikme...&quot;[35] ayeti nazil olduğunda ş&ouml;yle buyurdu: Kim Allah&rsquo;ın indindeki m&uuml;k&acirc;fatları umarak musibetlere sabretmezse, d&uuml;nyadaki nimetlerin hasretinden canı &ccedil;ıkar. Kim halkın elinde olan d&uuml;nya malına g&ouml;z dikerse, h&uuml;zn&uuml; artar ve Allah&rsquo;ın taksim ettiği rızka darılır, yaşantısı kararır. Allah&rsquo;ın ona verdiği nimeti ancak yemekte ve i&ccedil;mekte bilen kimse, Allah&rsquo;ın nimetlerini g&ouml;rmezlikten gelmiş ve nank&ouml;rl&uuml;k etmiştir. B&ouml;yle birisinin &ccedil;abaları neticesiz kalır ve azaba uğraması &ccedil;abuk olur.</p>\n\n<p>\n	131- Cennete, ancak M&uuml;sl&uuml;man olan kimse girebilir. Ebuzer: &quot;Ya Resulallah, İslam nedir?&quot; diye sorunca Resulullah salla&#39;llahu aleyhi ve alih ş&ouml;yle buyurdu: İslam &ccedil;ıplaktır; elbisesi takvadır; astarı hidayettir; kaftanı &nbsp;(&uuml;st giyeceği) &nbsp;hay&acirc;dır; mihveri vera&rsquo;dır; kemali akidedir; meyvesi salih ameldir; her şeyin temeli vardır ve İslam&rsquo;ın temeli de biz Ehl-i Beyt&rsquo;in sevgisidir.&quot;</p>\n\n<p>\n	132- Kim mahlukun rızasını, Halıkın gazabıyla kazanmaya &ccedil;alışırsa, Allah-u Te&acirc;la o mahluku ona musallat eder.</p>\n\n<p>\n	133- Allah-u Te&acirc;la, kullarından bazılarını, halkın ihtiya&ccedil;larını gidermek i&ccedil;in yaratmıştır; bunlar iyilik yapmaya meyilli olur ve c&ouml;mertliği de şeref bilirler. Allah-u Te&acirc;la y&uuml;ce ahlakı sever.</p>\n\n<p>\n	134- Allah-u Te&acirc;la&rsquo;nın, ihtiya&ccedil;ları i&ccedil;in halkın sığındığı bazı kulları vardır. İşte bunlar, kıyamet g&uuml;n&uuml; Allah&rsquo;ın azabından korunmuş kimselerdir.</p>\n\n<p>\n	135- M&uuml;min ilah&icirc; edeple edeplenir. Allah-u Te&acirc;la ona bol bol verdiğinde, o da (kendi ailesine) bol bol verir. Ondan kısıtladığında, o da kısıtlar.</p>\n\n<p>\n	136- Bir g&uuml;n gelir ki bazı kimseler, d&uuml;nyaları d&uuml;zende oldu mu artık dinlerinden neyi kaybettiklerine &ouml;nem vermezler.</p>\n\n<p>\n	137- Allah-u Te&acirc;la kullarının kalplerini, onlara iyilik edenlerin muhabbeti ve onlara k&ouml;t&uuml;l&uuml;k yapanların buğzu &uuml;zere yaratmıştır.</p>\n\n<p>\n	138- &Uuml;mmetimde on beş haslet olursa onlara bel&acirc; nazil olur. &quot;Ya Resulallah, onlar nelerdir?&quot; diye sorduklarında Resulullah ş&ouml;yle buyurdu: Serveti elden ele devrettiklerinde (m&uuml;stahak olan kimselerden esirgediklerinde), emaneti ganimet bildiklerinde, zek&acirc;tı zarar saydıklarında, erkek hanımına itaat edip annesine karşı geldiğinde, arkadaşına iyilik yapıp, babasına zul&shy;mettiğinde, camide sesler y&uuml;kseldiğinde, k&ouml;t&uuml;l&uuml;k yapmasından korkarak bazı kimselere saygı g&ouml;sterildiğinde, aşağılık kimseler toplumu y&ouml;nettiğinde, (erkek tarafından) ipek elbise giyildiğinde, şarap i&ccedil;ildiğinde, şarkıcı kadın ve &ccedil;algı aletleri yaygınlaştığında ve &uuml;mmetin, son&shy;radan gelenleri &ouml;ncekileri lanetlediklerinde.[36]</p>\n\n<p>\n	Bunları yaptıklarında &uuml;&ccedil; belayı beklemelidirler: Kırmızı (sam) yelinin esmesini, insanların meshedilmesi (hilkatlarının değişmesini) ve toplumun &ccedil;&ouml;z&uuml;lmesini.</p>\n\n<p>\n	139- D&uuml;nya, m&uuml;mine zindan, k&acirc;fire ise cennettir.[37]</p>\n\n<p>\n	140- Bir zaman gelir ki insanlar, kurt gibi olurlar; o zamanda kurt olmayan kimseyi kurtlar yer.[38]</p>\n\n<p>\n	141- Ahir zamanda pek az bulunan şey, g&uuml;venilecek kardeş ve hel&acirc;l yoldan kazanılan paradır.</p>\n\n<p>\n	142- Su-i zan ile (ihtiyatlı davranmakla) kendinizi halkın şerrin&shy;den koruyun.[39]</p>\n\n<p>\n	143- B&uuml;t&uuml;n hayırlar akılla elde edilir; aklı olmayanın, dini ol&shy;maz.</p>\n\n<p>\n	144- Bir grup insan Resulullah salla&#39;llahu aleyhi ve alih&rsquo;in huzurunda, bir kişiyi &ouml;verek b&uuml;t&uuml;n g&uuml;zel sıfatların onda olduğunu s&ouml;ylediler. Resulullah salla&#39;llahu aleyhi ve alih: &quot;O adamın aklı nasıldır?&quot; diye sordu. Onlar, &quot;Ya Resulallah, biz onun ibadet ve diğer hayır işlerdeki &ccedil;abasını dile getiriyoruz; ama sen yine de bizden onun aklını soruyorsun?&quot; dediler. Resulullah salla&#39;llahu aleyhi ve alih buyurdu ki: &quot;Ahmak kendi ahmaklığıyla, fasığın fısk-ı f&uuml;curundan daha b&uuml;y&uuml;k g&uuml;nahlara d&uuml;şer. Yarın (kıyamet g&uuml;n&uuml;nde) insanlar, akılları miktarınca y&uuml;ksek derecelere ulaşırlar ve Allah-u Te&acirc;la&rsquo;ya yakın olma şerefine erişirler.</p>\n\n<p>\n	145- Allah-u Te&acirc;la aklı &uuml;&ccedil;e b&ouml;lm&uuml;şt&uuml;r. Onlar kimde olursa, aklı k&acirc;mil olur, kimde de olmazsa, aklı olmaz: Allah&rsquo;ı iyi tanımak, Allah&rsquo;a g&uuml;zel ibadet etmek ve Allah&rsquo;ın emrini uygulamada g&uuml;zelce sabırlı olmak.</p>\n\n<p>\n	146- Necran Hıristiyanlarından konuşması g&uuml;zel, ağırbaşlı ve heybetli birisi Medine&rsquo;ye geldi; birisi: &quot;Ya Resulallah, bu hıris&shy;tiyan ne kadar da akıllıdır?&quot; dedi. Resulullah o adamı bu s&ouml;zden men edip: &quot;Sus, akıllı adam Allah&rsquo;ın birliğine inanan ve O&#39;nun emrine boyun eğen kimsedir.&quot; dedi.</p>\n\n<p>\n	147- İlim m&uuml;minin dostu, hilim yardımcısı, akıl kılavuzu, amel yetki sahibi, sabır ordusunun komutanı, halkla iyi ge&ccedil;inebilmek babası, iyilik kardeşi, nesebi Hz. Adem, hasebi (aile iftiharı) takvası, c&ouml;mertliği de malını (ge&ccedil;imini) d&uuml;zene koymaktır.</p>\n\n<p>\n	148- Kime iyilik yapılırsa o da ona karşılık iyilik yapmalıdır. &nbsp;Bunu yapamadığı takdirde (en azından) teşekk&uuml;r etmelidir. Bunu da yapmazsa, nank&ouml;rl&uuml;k etmiştir.</p>\n\n<p>\n	149- Musafaha edin. &Ccedil;&uuml;nk&uuml; musafaha etmek, kini giderir.</p>\n\n<p>\n	150- M&uuml;min bir kimse, her t&uuml;rl&uuml; sıfata tabiatı gereği eğilim g&ouml;sterir ama ihanet etmek ve yalan konuşma hari&ccedil;.</p>\n\n<p>\n	151- Bazı şiirler hikmettir. Bazı beyanlar ise sihirdir.</p>\n\n<p>\n	152- Resulullah salla&#39;llahu aleyhi ve alih Ebuzer&rsquo;e: &quot;İmanın hangi kulpu daha sağlamdır?&quot; dedi Ebuzer: &quot;Allah ve Resulu daha iyi bilir.&quot; dedi. Resulullah: &quot;İmanın en sağlam kulpu, Allah i&ccedil;in dost olmak, Allah i&ccedil;in d&uuml;şman olmak ve Allah i&ccedil;in &ouml;fkelenmektir.&quot; buyurdu.</p>\n\n<p>\n	153- İşlerde Allah&rsquo;tan hayır dilemek, Allah&rsquo;ın kaza ve kaderine razı olmak, insan oğlunun saadetindendir. Allah&rsquo;tan hayır dilemeyi terketmek, Allah&rsquo;ın kaza ve kaderine razı olmamak ise insan oğlunun şekavetindendir (bedbahtlığının nişanesidir).</p>\n\n<p>\n	154- Pişmanlık duymak, bir &ccedil;eşit t&ouml;vbedir.</p>\n\n<p>\n	155- Kur&rsquo;&acirc;n&rsquo;ın haram kıldığını, helal sayan bir kimse, Kur&rsquo;&acirc;n&rsquo;a inanmamıştır.</p>\n\n<p>\n	156- Bir kişi Resulullah&rsquo;a: &quot;Bana nasihat ediniz&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih: &quot;Dilini koru.&quot; buyurdu. Yine &quot;Bana nasihat ediniz&quot; dedi. Resulullah salla&#39;llahu aleyhi ve alih yine: &quot;Dilini koru.&quot; buyurdu. O adam yine: &quot;Ey Allah&rsquo;ın el&ccedil;isi, bana nasihat ediniz.&quot; dediğinde, bu defa Resulullah: &quot;Yazıklar olsun sana, dilin &uuml;r&uuml;nlerinden başka, insanları y&uuml;z&uuml; &uuml;zere cehen&shy;nem ateşine atan bir şey var mıdır?&quot; diye buyurdu.</p>\n\n<p>\n	157- Hayır işler, (insanı) k&ouml;t&uuml; &ouml;l&uuml;mden korur. Gizli sadaka, Allah&rsquo;ın gazabını giderir. Sıla-i rahim (akrabalara iyilikte bulun&shy;mak), &ouml;mr&uuml; uzatır. B&uuml;t&uuml;n hayırlı işler bir &ccedil;eşit sadakadır. D&uuml;nyada hayır ehli olan kimseler, ahirette de hayır ehlidirler. D&uuml;nyada m&uuml;nker (k&ouml;t&uuml; iş) ehli olan kimseler, ahirette de m&uuml;nker ehlidirler. Cennete herkesten &ouml;nce girecek olan maruf ehli kimselerdir.</p>\n\n<p>\n	158- Allah-u Te&acirc;la insana nimet verdiğinde o nimetin eserini onda g&ouml;rmeyi sever. Kendisini fakir ve musibete uğramış bir kimse gibi g&ouml;steren kimseyi sevmez.</p>\n\n<p>\n	159- G&uuml;zel soru sormak ilmin, halkla iyi ge&ccedil;inmek de huzurlu yaşayışın yarısıdır.[40]</p>\n\n<p>\n	160- İnsan oğlu ihtiyarladık&ccedil;a ondaki iki haslet gen&ccedil;leşir: İhtiras (tamah) ve arzu.</p>\n\n<p>\n	161- Hay&acirc; imandandır.</p>\n\n<p>\n	162- Kıyamet g&uuml;n&uuml; d&ouml;rt şey hakkında sorulmadık&ccedil;a insan adım atamaz: &Ouml;mr&uuml;n&uuml; nerede ge&ccedil;irdiğinden, gen&ccedil;liğini hangi yolda har&shy;cadığından, malı nereden kazanıp nerede sarfettiğinden ve biz Ehli Beyt&rsquo;in sevgisinden.</p>\n\n<p>\n	163- Kim insanlarla mu&acirc;mele yaptığında, onlara zulmetmez, konuştuğunda yalan konuşmaz ve s&ouml;z verdiğinde yerine getirirse, yiğitliği k&acirc;mil, adaleti &acirc;şik&acirc;r, sevabı sabit ve gıybeti haram olur.</p>\n\n<p>\n	164- M&uuml;minin her şeyi; haysiyeti, malı ve canı muhteremdir.</p>\n\n<p>\n	165- Selam vermekle olsa bile sıla-i rahimde bulunun.</p>\n\n<p>\n	166- İman, kalple bağlanmak (kalb&icirc; itikad), dille ikrar etmek ve uzuvlarla da amel etmektir.</p>\n\n<p>\n	167- Zenginlik, servetin &ccedil;okluğuyla değildir. Ger&ccedil;ek zenginlik ruhun zenginliğidir.</p>\n\n<p>\n	168- Şerri terketmek bir &ccedil;eşit sadakadır.</p>\n\n<p>\n	169- D&ouml;rt şey &uuml;mmetimin akıl sahipleri i&ccedil;in lazımdır. &quot;Ya Resulallah, bunlar nelerdir?&quot; diye sorulunca: &quot;İlmi dinlemek, onu ezberlemek, onu neşretmek ve onunla amel etmektir.&quot; buyur&shy;dular.</p>\n\n<p>\n	170- Bazı beyanlar sihirdir. (&Ccedil;ok cezbe dilidir) Bazı ilimler cehalettir.[41] Bazı s&ouml;zler, maksadı ifade etmek i&ccedil;in yetersizdir.</p>\n\n<p>\n	171- S&uuml;nnet iki &ccedil;eşittir: Biri, benden sonra amel edilmesi hi&shy;dayet, terkedilmesi de sapıklık olan farz s&uuml;nnettir. Diğeri ise, amel edilmesi fazilet olan, terkedilmesi ise hata sayılmayan m&uuml;stehap s&uuml;nnettir.</p>\n\n<p>\n	172- Kim Allah&rsquo;ı gazaplandırmakla bir g&uuml;&ccedil; sahibini (h&uuml;k&uuml;m-darı) hoşnut ederse, Allah&rsquo;ın dininden &ccedil;ıkmış olur.</p>\n\n<p>\n	173- Hayırdan daha hayırlı, onu yapan kimsedir. K&ouml;t&uuml;den daha k&ouml;t&uuml; de, onu işleyen kimsedir.</p>\n\n<p>\n	174- Allah-u Te&acirc;la, kimi g&uuml;nah zilletinden kurtarıp itaat izzetine ulaştırırsa, onu servetsiz olduğu halde zenginleştirir; aşiretsiz olduğu halde izzetlendirir ve kimsesizlikte onunla birlikte olur. Kim Allah&rsquo;tan korkarsa, Allah her şeyi ondan korkutur. Kim de Allah&rsquo;tan korkmazsa, Allah onu her şeyden korkutur. Her kim Allah&rsquo;ın verdiği az rızka razı olursa, Allah onun az ameline razı olur. Kim helal rızık kazanmaktan utanmazsa, masrafı az, g&ouml;nl&uuml; rahat, ailesi ise refah i&ccedil;erisinde olur. Kim d&uuml;nyada z&uuml;ht ederse (d&uuml;nyaya ilgi g&ouml;stermezse), Allah-u Te&acirc;la hikmeti kalbine yer&shy;leştirir ve onu dilinde cari kılar, d&uuml;nyanın dert ve dermanını ona tanıtır ve onu sağlam olarak ebedi kalacak yurduna g&ouml;t&uuml;r&uuml;r.</p>\n\n<p>\n	175- Musibete uğrayan kimselerin hatalarını affedin.</p>\n\n<p>\n	176- D&uuml;nyada zahitlik; arzuları azaltmak, nimetlere karşı ş&uuml;k&shy;retmek ve Allah&rsquo;ın haram kıldığı her şeyden &ccedil;ekinmektir.</p>\n\n<p>\n	177- Hi&ccedil;bir hayrı g&ouml;steriş i&ccedil;in yapma, onu utanarak da terketme.</p>\n\n<p>\n	178- &Uuml;&ccedil; şeyden dolayı &uuml;mmetim i&ccedil;in korkuyorum: İhtiraslı ol&shy;mak, heva - hevese uymak ve sapık &ouml;nder.</p>\n\n<p>\n	179- Gamı &ccedil;ok olanın bedeni hasta olur. Huyu k&ouml;t&uuml; olanın canı azapta kalır. İnsanlarla m&uuml;nakaşa yapanın da &nbsp;yiğitlik ve y&uuml;celiği azalır.</p>\n\n<p>\n	180- Bilin ki, &uuml;mmetimin en k&ouml;t&uuml;leri, k&ouml;t&uuml;l&uuml;klerinin korkusun&shy;dan dolayı saygı g&ouml;sterilen kimselerdir. Şerrinden korkularak saygı g&ouml;sterilen kimse benden değildir.<br />\n	181- D&uuml;ş&uuml;ncesi Allah&rsquo;tan başkası olan ve b&ouml;ylece sabahlayan kimsenin, Allah&rsquo;la bir bağı yoktur. M&uuml;sl&uuml;manların işlerine &ouml;nem vermeyen kimse, M&uuml;sl&uuml;man değildir. A&ccedil;ık&ccedil;a zillete boyun eğen kimse, biz Ehl-i Beyt&rsquo;ten değildir.</p>\n\n<p>\n	182- Resulullah salla&#39;llahu aleyhi ve alih&rsquo;in Mu&acirc;z&rsquo;ın oğlunun &ouml;l&uuml;m&uuml; m&uuml;nasibetiyle ona yazmış olduğu tesliyet mektubu:</p>\n\n<p>\n	&quot;Allah&rsquo;ın el&ccedil;isi Muhammed&rsquo;den Cebel oğlu Mu&acirc;z&rsquo;a.</p>\n\n<p>\n	Selamun aleyk. Kendisinden başka ilah olmayan Allah&rsquo;a hamd ederim.</p>\n\n<p>\n	Allah&rsquo;ın emriyle &ouml;len oğlun i&ccedil;in sabırsızlık yaptığını duydum. Oğlun, Allah&rsquo;ın tatlı bağışı ve sana verilen emanetlerinden biriydi. Bir m&uuml;ddet seni ondan faydalandırdı, belirli s&uuml;resi dolunca da ru&shy;hunu aldı. İnna lillah ve inna ileyhi raciun. (Hi&ccedil; ş&uuml;phesiz biz Allah&rsquo;tanız ve d&ouml;n&uuml;ş&uuml;m&uuml;z de O&rsquo;nadır.) Sabırsızlık yapıp se&shy;vabını yok etmekten sakın. Eğer musibetin sevabına bakmış ol&shy;saydın, Allah-u Te&acirc;la&rsquo;nın, teslim olan ve sabreden kimselere ver&shy;diği o kadar b&uuml;y&uuml;k m&uuml;k&acirc;fatın karşısında, bu musibetlerin &ccedil;ok k&uuml;&ccedil;&uuml;k olduğunu anlardın. Bil ki, sabırsızlık yapmak &ouml;l&uuml;y&uuml; dirilt&shy;mediği gibi, kaza ve kaderi de geri &ccedil;evirmez. &Ouml;yleyse, g&uuml;zel bir şekilde yas tut ve Allah&rsquo;ın vaat ettiği şeye kavuş. Sana ve b&uuml;t&uuml;n insanlara Allah&rsquo;ın takdiri ile inecek olan şeye eseflenme.</p>\n\n<p>\n	Allah&rsquo;ın selamı, rahmeti ve bereketleri &uuml;zerine olsun.</p>\n\n<p>\n	183- Kur&rsquo;&acirc;n okuyanların &ccedil;oğalıp fakihlerin azalması, emir sa&shy;hiplerinin fazlalaşıp emin insanların azalması, yağmurların bollaşıp bitkilerin kıt olması, kıyametin alametlerindendir.</p>\n\n<p>\n	184- Hacetini bana ulaştıramayan kimselerin, ihtiya&ccedil;larını bana ulaştırın. Kim ihtiyacını kudret sahibi bir kimseye ulaştırmaya g&uuml;c&uuml; yetmeyen bir kimsenin ihtiyacını ona ulaştırırsa, Allah-u Te&acirc;la kıyamet g&uuml;n&uuml;, onun ayaklarını sırat k&ouml;pr&uuml;s&uuml; &uuml;zerinde sabit kılar.</p>\n\n<p>\n	185- İki s&ouml;z gariptir (ilgin&ccedil;tir): Cahilden hikmetli s&ouml;z; onu kabul edin ve hekimden faydasız laf; ondan vazge&ccedil;in.[42]</p>\n\n<p>\n	186- Tembelin alameti &uuml;&ccedil;t&uuml;r: İşte başı boşluğa yol a&ccedil;acak dere&shy;cede gevşeklik yapar; (sonra) işi zayi edecek derecede başı boşluk yapar ve (sonunda) g&uuml;naha d&uuml;şecek derecede işi zayi eder.</p>\n\n<p>\n	187- Kim helal bir kazan&ccedil;tan (işten) utanmazsa, kendisini fayda&shy;landırır, gideri hafif olur ve kibir de ondan uzaklaşır. Kim Allah&rsquo;ın az rızkına razı olursa, Allah da onun az ameline razı olur. Kim d&uuml;nyaya ilgi g&ouml;sterir, arzusu da uzun olursa, Allah-u Te&acirc;la onun, d&uuml;nyaya ilgi g&ouml;sterdiği miktarda kalbini k&ouml;r eder. Kim d&uuml;nyaya ilgi g&ouml;stermez, arzusunu da azaltırsa, Allah-u Te&acirc;la ona ders oku&shy;maksızın ilim bağışlar; onu kılavuzsuz hidayete kavuşturur ve k&ouml;rl&uuml;ğ&uuml;n&uuml; giderip basiretli kılar. Benden sonra bir kavim gelir ki onlar, ancak cinayet ve zorbalıkla saltanata ulaşırlar; cimrilik yap&shy;makla zengin olurlar; halkın sevgisini, heva - hevese uymak ve dinde laubalilik yapmakla kazanırlar. Bilin ki, kim o devirde olursa, zengin olmaya kadir olduğu halde fakirliğe, izzetli olmaya g&uuml;c&uuml; yettiği halde hakirliğe ve muhabbet kazanmaya kudreti olduğu halde halkın buğzuna ve &ouml;fkesine, sırf Allah&rsquo;ın rızası ve ahiret sevabına ulaşmak i&ccedil;in sabrederse, Allah-u Te&acirc;la, elli sıddıkın sevabını ona verir. (Sıddık, yaşayışında hi&ccedil; yalan s&ouml;yle&shy;meyen ve makamı da peygamberlerin makamı seviyesinde olan kimseye denir.)</p>\n\n<p>\n	188- Bedenin huşu edip kalbin huşu etmediği m&uuml;nafık&ccedil;a huşu&shy;dan, (m&uuml;nafık&ccedil;a Allah karşısında eğilmekten) sakının.</p>\n\n<p>\n	189- Yaptığı iyi işten dolayı (haksız yere) kınanan bir kimse, Allah&rsquo;ın rahmetini kazanır.</p>\n\n<p>\n	190- Hediyeyi kabul edin. En g&uuml;zel hediye, taşıması kolay ve g&uuml;zel kokulu olan ıtırdır (esanstır).</p>\n\n<p>\n	191- İyilik, dindar ve soylu kimseye yapılır. G&uuml;&ccedil;s&uuml;zlerin cihadı, hacdır. Kadının cihadı, kocasına iyi eş olmasıdır (ona karşı g&uuml;zel davranmasıdır). Şefkatli olmak, dinin yarısıdır. İktisatlı olan (savurgan olmayan) bir kişi, asla fakir olmaz. Sadaka vermekle, rızkın g&ouml;kten inmesini sağlayın. Allah-u Te&acirc;la, m&uuml;min kullarının rızkını, zannettikleri yoldan ulaştırmayı istememiştir.</p>\n\n<p>\n	192- Hi&ccedil;bir kimse, haramdan sakınıp ş&uuml;pheli olan şeyleri terk etmedik&ccedil;e takvalı kimselerin makamına erişemez.</p>\n\n<p>\n	--------------------------------------------------------------------------------------------------<br />\n	[1]- Yapamayacağını bildiği halde hanımlara bir şey almak hususunda s&ouml;z vermenin caiz hatta iyi bir iş olarak nitelenmesi, İslam&rsquo;ın aile yuvasının korunmasına verdiği &ouml;nemden kaynaklanmaktadır.<br />\n	[2]- Bu hadisin son b&ouml;l&uuml;m&uuml;n&uuml; a&ccedil;ıklık kazanması i&ccedil;in şu iki noktaya dikkat etmek gerekir:<br />\n	1- Maksat, yalan olarak iyilikleri anlatılan şahsın iyi olarak tanındığında topluma bir zararın gelmediği zamanlardır. İşte bu durumda birinin iyiliğinin anlatılması toplumu iyiliğe teşvik ettiği i&ccedil;in, anlatanı halkın huzurunda yalanlamak k&ouml;t&uuml; bir iştir.<br />\n	2-Toplumun huzurunda yalanlamanın k&ouml;t&uuml; oluşu ona &ouml;zel olarak hatırlatmada bulunmanın da k&ouml;t&uuml; olduğu anlamına değildir<br />\n	[3]- Gereken vazifeyi yapmama durumu, ifrat karşıtı.<br />\n	[4]- Gevşeklik neticesinde işi gerektiği gibi yapmama sonucu bazen iş zayi olur ve bu da kişinin ahitlerini yerine getiremeyip g&uuml;nah işlemesine sebep olur.<br />\n	[5]- Hamd, beni ve seni yaratan ve senin seyrin i&ccedil;in menziller belirleyen seni &nbsp;alemlere kudret ve azametinin nişanesi kılan Allah&rsquo;a mahsustur.<br />\n	[6]- Allah&rsquo;ım, (v&uuml;cudumu) g&uuml;zel yarattığın gibi huyumu da g&uuml;zelleştir.<br />\n	[7]- Allah&rsquo;ım, Muhammed ve onun Ehl-i Beyt&rsquo;inin hakkı h&uuml;rmetine, beni (bu zorluktan) kurtar.<br />\n	[8]- Bakara/37.<br />\n	[9]- Ey Allah&rsquo;ım, her eksiklikten uzaksın &nbsp;sen. Senden başka bir ilah yoktur; k&ouml;t&uuml; iş yaptım; kendime zul&uuml;m ettim; &nbsp;t&ouml;vbemi kabul et. &Ccedil;&uuml;nk&uuml; Sen, &ccedil;ok t&ouml;vbe kabul edensin ve rahimsin.<br />\n	[10]- Allah&rsquo;ım beni zannettiklerinden daha iyi kıl; bilmedikleri şeyleri affet ve hakkımda s&ouml;yledikleri şeylerle de benden hesap sorma.<br />\n	[11]- Allah&rsquo;ın adıyla; Allah&rsquo;ım bizi Şeytan&rsquo;dan ve Şeytan&rsquo;ı da bana nasip edeceğin &ccedil;ocuktan uzak eyle.<br />\n	[12]- Diğer faydalarının yanısıra &ouml;zellikle yemeğe başlamadan &ouml;nce ve yemekten sonra azıcık tuz yemek, sindirim sisteminde ve &ouml;zellikle ağızda mikropların gelişmesini &ouml;nlediğinden bir &nbsp;&ccedil;ok hastalıkların &ouml;nlenmesinde etkili bir madde sayılır.</p>\n\n<p>\n	[13]- Allah&rsquo;ın emir ve buyruklarına itaat etmeği ve b&ouml;ylece &nbsp;yaratılışın hedefi &nbsp;olan Allah&rsquo;a ibadet etmeği sağladığı i&ccedil;in, akıl hem yaratılışın ve hem de &ouml;l&uuml;mden sonraki hayatın ereksel nedeni sayılır. Sevap ve ceza da akılla orantılıdır; &ccedil;&uuml;nk&uuml; aklı olmayanın, sorumluluğu yoktur ve aklı olan da, aklı oranında sorumludur.<br />\n	[14]- İbarenin zahiri b&ouml;yledir; fakat alametlerin biri eksik olduğundan dolayı belki de &quot;lihusni hulkihi&quot; yerine &nbsp;&quot;yehsunu hulkuhu&quot; ibaresi doğrudur. O zaman anlamı ş&ouml;yle olur: Takvalının altıncı sıfatı şudur: Ve g&uuml;zel &nbsp;ahlaklı olur.<br />\n	[15]- Galiba d&ouml;rd&uuml;nc&uuml; alamet ravilerin kaleminden d&uuml;şm&uuml;şt&uuml;r.<br />\n	[16]- Şur&acirc;/42.<br />\n	[17]- T&ouml;vbe/91.<br />\n	[18]- Gizli olarak bir g&uuml;nah işlemiş olan şahsın o g&uuml;nahtan a&ccedil;ıkta tevbe etmesi o şahsın kendi haysiyetini lekelemesine neticede halkın ona g&uuml;venini yitirmesine ve g&uuml;nahın &ccedil;irkinliğinin halkın nazarında zayıflamasına sebep olduğu i&ccedil;in bu g&uuml;nahtan gizli yerde tevbe etmesi emredilmiştir. A&ccedil;ıkta yapılan g&uuml;nahlar i&ccedil;in ise aynı nedenlerden dolayı a&ccedil;ıkta tevbe edilmesi gerekir.<br />\n	[19]- Kur&#39;an&#39;da da bu anlamda ayetler yer almıştır: Hac/60. Fatır/43.<br />\n	[20]- Yunus/23.<br />\n	[21]- Fatır/43.<br />\n	[22]- Maksat, ağır başlılığı zedeleyecek şekilde hızla y&uuml;r&uuml;mektir; b&ouml;yle surat insanın toplumsal kariyerini ister-istemez d&uuml;ş&uuml;r&uuml;r.<br />\n	[23] -Bir &ccedil;ok hadisten anlaşıldığına g&ouml;re, kurtuluşu beklemekten maksat Hz. Mehdi (a.s)&rsquo;ın zuhur edip yery&uuml;z&uuml;n&uuml; adaletle doldurmasını beklemektir. Bu beklentinin &ouml;nemi şu noktalar nazara alınırsa daha bir a&ccedil;ıklık kazanır:<br />\n	B&ouml;yle bir beklenti,<br />\n	1- Masum ve adil olan bir İmam&rsquo;ı tanımayı,<br />\n	2-İnsanı ve İlahi ideallere bağlı olmayı, ve hayatını bu ideallere ulaşmak doğrultusunda d&uuml;zenlemeyi,<br />\n	3- İnsanlığın geleceği hususunda karamsar olmayıp gelecekte mutlak zaferin hak taraftarlarına ait olduğuna inanıp bu yolda daha azimle &ccedil;alışmayı gerektirmektedir. Bu y&uuml;zden Hz. Mehdi (a.s)&rsquo;ı beklemek, insanın hayatına ilahi bir y&ouml;n ve anlam vermektedir. Bu y&uuml;zden hadiste en faziletli cihat olarak vasıflandırılmıştır.<br />\n	[24] - Allah&rsquo;a doğru y&ouml;nelmenin temel şartlarından biri, insanın nefsi isteklerine esir olmaması ve sadece ilahi muhabbete engel olmayacak şekilde yani aklın belirlediği &ouml;l&ccedil;&uuml;de maddi imkanlardan yararlanmasıdır Aksı taktirde nefsi isteklerinin esiri olduğu i&ccedil;in asla Allah&rsquo;ın dostlarına mahsus olan &ouml;zel ilahi makamlara erişemez.<br />\n	[25]- M&uuml;min daima belalara du&ccedil;ar olur, zorluklar karşısında sağa sola eğilir ve Allah&#39;a sığınır. Fakat k&acirc;fir bir direk gibi, yere d&uuml;şene kadar aynı &nbsp;halde kalır.<br />\n	[26]- Allah Teala&rsquo;ya ibadetten sonra riayet edilmesi gereken en &ouml;nemli vazife, baba ve annenin hakkına riayet etmek olduğu bizzat Kur&rsquo;nı Kerim&rsquo;de a&ccedil;ıklanmıştır. Bu hadiste de baba ve anneye itaatin, hatta insanın en &ccedil;ok sevdiği şeylerden ayrılmak hususunda bile olsa gerekliliği ifade edilmektedir. Elbette bu vazifeyi yerine getirmek bir başkasına zul&uuml;m yapmayı gerektiriyorsa o zaman baba ve annenin emri olsa bile o işi yapmamak gerekir, &ccedil;&uuml;nk&uuml; o işi yapmak bizzat Allah&rsquo;ın emirlerine &nbsp;itaatsizlik sayılır.<br />\n	[27] -Yusuf / 108.<br />\n	[28]- Resulullah salla&#39;llahu aleyhi ve alih&rsquo;in uzun g&ouml;mlek giymemeyi emretmesi o d&ouml;nemdeki şartlar dahilinde fazla uzun g&ouml;mlek giymenin yaygın olmadığı ve bunun bir kibirlenme nişanesi sayıldığı i&ccedil;indir. O d&ouml;nemde fakirliğin yaygın oluşu, elbise &uuml;retiminin &ccedil;etin oluşu b&ouml;yle bir geleneğin oluşmasında etkili olabilir. G&uuml;n&uuml;m&uuml;zde ise uzun g&ouml;mlek giyinmek asla tekebb&uuml;r nişanesi sayılmadığından uzun g&ouml;mlek giymenin bir sakıncası yoktur. Bu hadisi bug&uuml;n tekebb&uuml;r nişanesi sayılan elbiseleri giyinmemek şeklinde yorumlayabiliriz.<br />\n	[29]- İsr&acirc; / 64<br />\n	[30]- Bunun ise genelde s&ouml;z konusu kesimlerde olan aşağılık kompleksinden kaynaklandığı s&ouml;ylenebilir. Bu y&uuml;zden onların aşağılık kompleksinden kurtulmalarını sağlamakla bu sorunun giderilebilmesi m&uuml;mk&uuml;n olabilir.<br />\n	[31]- Bu hadis, insanın i&ccedil; doğruluğunun yanı sıra dış g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; de d&uuml;zeltmesi gerektiğini a&ccedil;ıklamaktadır.<br />\n	[32]- Maksat, yemek salonları dışında &ouml;rneğin &ccedil;arşıda y&uuml;r&uuml;rken bir şey yemektedir. Bu iş &ccedil;eşitli mahzurlarının yanısıra insanı hafifletir ve al&ccedil;almasına sebep olur.<br />\n	[33]- Soruyu soranın maksadı, &uuml;mmet arasında ihtilaf olduğunda hangi tarafın uyulması gereken camaat olduğu hususundadır. Resulullah ise bu sualin cevabında &ouml;nemli bir noktaya değinmiştir; o da: İslam&#39;da rakam ve niceliğe &ouml;nem verilmediğidir. Sayıları ne kadar az olsa da Resulullah&rsquo;ın &uuml;mmetinin cemaatı, hak &uuml;zere toplananlardır; batıl &uuml;zere olanlar değil.<br />\n	[34]- Başkasındaki bir nimeti &ccedil;ekememe hissi bazen insanda irade dışı oluşur, bu durumda insanın riayet etmesi gereken en &ouml;nemli nokta bu his gereği bir girişimde bulunmaması, başkalarına zul&uuml;m yapmaması ve bu duyguyu kendi i&ccedil;inde hapsetmesidir.<br />\n	[35]- T&acirc;h&acirc;/131.<br />\n	[36]- Belki de maksat sonrakilerin kendilerini ilerici ve &ouml;ncekileri ise gerici bilmeleridir.<br />\n	[37]- M&uuml;min i&ccedil;in ahirette kavuşacağı nimetlere nazaran bu d&uuml;nya zindan sayılır. Kafire ise ahirette karşılaşacağı azaba nazaran bu d&uuml;nya cennet sayılır.<br />\n	[38]- Yani iyilikten hi&ccedil; bir şey anlamayan saldırgan insanlara karşı takınması gereken tavır onların insana takındığı tavrın aynısıyla mukabele etmektir. &Ccedil;&uuml;nk&uuml; aksi takdirde insan kendisini savunamaz.<br />\n	[39]- Bu hadisten anlaşılıyor ki &ouml;nemli meselelerde muhtemel zararlardan korunmanın yolu yersiz g&uuml;venden ka&ccedil;ınmaktır.<br />\n	[40]- Doğru sorunun deneysel ve deneysel olmayan bilimlerin gelişmesinde rolu bug&uuml;n tespit edilen &ouml;nemli bir ger&ccedil;ektir. Bu ger&ccedil;eğin Resulullah (s.a.a)&rsquo;ın dilinden ifade edilmiş olmasının kendisi bir ilmi m&uuml;cize sayılabilecek derecede &ouml;nemlidir.<br />\n	[41]- Bazı bilgiler insana bir yarar sağlamadığı i&ccedil;in onların peşinde olmak bir nevi cehalettir.<br />\n	[42]- Yani insan aklının yardımıyla ve doğruluğunda ş&uuml;phe olmayan &ouml;l&ccedil;&uuml;lerin (Kur&rsquo;an Kerim ve Masumların s&ouml;zlerinin) ışığında diğer insanların s&ouml;zlerini değerlendirmelidir, faydalı s&ouml;z&uuml; kabul etmelidir s&ouml;yleyeni cahil olsa bile. Faydasız lafı da kabul etmemelidir, onu s&ouml;yleyen bilgin bir insan olsa bile.</p>','Hazret-i Resulullah (s.a.a)’den Öğüt Hikmet Züht ve Benzeri Konularda Nakledilen Sözler','','publish','closed','open','','hazret-i-resulullah-s-a-aden-ogut-hikmet-zuht-ve-benzeri-konularda-nakledilen-sozler','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2630',0,'post','',0),(2631,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<style type=\"text/css\">\n.soru {\n	FONT-WEIGHT: bold; TEXT-DECORATION: none\n}</style>\n<p class=\"soru\">\n	S. 1- Hz. Resulullah (s.a.a)&rsquo;in meşhur lakapları nedir?</p>\n\n<p class=\"cevap\">\n	C. 1- Resulullah, Hatem&rsquo;&uuml;l- Enbiya.</p>\n\n<p class=\"soru\">\n	S. 2- Hz. Resulullah (s.a.a)&rsquo;in anne ve babasının adları nedir?</p>\n\n<p class=\"cevap\">\n	C. 2- Babasının adı Abdullah, annesinin adı ise Amine&#39;dir.</p>\n\n<p class=\"soru\">\n	S. 3- Hz. Resulullah (s.a.a) ne zaman ve nerede d&uuml;nyaya geldi?</p>\n\n<p class=\"cevap\">\n	C. 3- Miladi 571 yılının, Rabiulevvel ayının 17&#39;sinde, Cuma g&uuml;n&uuml;, şafak vakti, Mekke-i Muazzama&#39;da d&uuml;nyaya geldi.</p>\n\n<p class=\"soru\">\n	S. 4- Hz. Resulullah (s.a.a)&rsquo;in iki isimli olmasının sebebi nedir?</p>\n\n<p class=\"cevap\">\n	C. 4- İki isimli olmasının sebebi şudur: &ldquo;Muhammed&rdquo; ismini ceddi Abdulmuttalib, &ldquo;Ahmed&rdquo; ismini ise (Abdulmuttalib&#39;den &ouml;nce) annesi Amine Peygamber i&ccedil;in se&ccedil;mişti.<a href=\"#_ftn1\" name=\"_ftnref1\" style=\"mso-footnote-id:ftn1\" title=\"\">[1]</a> Hz. Peygamber&#39;in kendisi de ş&ouml;yle buyurmuştur: &ldquo;Yery&uuml;z&uuml;nde &ouml;v&uuml;lm&uuml;ş olduğumdan dolayı &ldquo;Muhammed&rdquo; ismiyle, g&ouml;klerde yery&uuml;z&uuml;nden daha fazla &ouml;v&uuml;ld&uuml;ğ&uuml;mden dolayı da &ldquo;Ahmed&rdquo; ismiyle adlandırılmışım.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" style=\"mso-footnote-id:ftn2\" title=\"\">[2]</a></p>\n\n<p class=\"soru\">\n	S. 5- Resulullah (s.a.a)&#39;in ismi Kur&rsquo;&acirc;n&#39;da ka&ccedil; defa zikredilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 5- Hz. Peygamber&#39;in m&uuml;barek ismi Kur&rsquo;&acirc;n&#39;da beş defa zikredilmiştir:</p>\n\n<p class=\"ortayazi\">\n	a) &ldquo;Muhammed yalnızca bir peygamberdir. Ondan &ouml;nce nice peygamberler gelip ge&ccedil;miştir.&rdquo; <a href=\"#_ftn3\" name=\"_ftnref3\" style=\"mso-footnote-id:\nftn3\" title=\"\">[3]</a></p>\n\n<p class=\"ortayazi\">\n	b) &ldquo;Muhammed sizin erkeklerinizden hi&ccedil;birinin babası değildir, ancak o Allah&#39;ın Resul&uuml; ve peygamberlerin sonuncusudur.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" style=\"mso-footnote-id:ftn4\" title=\"\">[4]</a></p>\n\n<p class=\"ortayazi\">\n	c) &ldquo;İman edip salih amellerde bulunan ve Muhammed&#39;e indirilene (Kur&rsquo;&acirc;n&#39;a) -ki o Rablerinden olan bir haktır- iman edenlerin, (Allah), k&ouml;t&uuml;l&uuml;klerini &ouml;rt&uuml;p bağışlamış, durumlarını d&uuml;zeltip ıslah etmiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" style=\"mso-footnote-id:ftn5\" title=\"\">[5]</a></p>\n\n<p class=\"ortayazi\">\n	d) &ldquo;Muhammed, Allah&#39;ın Resul&uuml;d&uuml;r. Ve onunla birlikte olanlar da kafirlere karşı zorlu, kendi aralarında ise merhametlidirler.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" style=\"mso-footnote-id:ftn6\" title=\"\">[6]</a></p>\n\n<p class=\"ortayazi\">\n	&ldquo;Hani Meryem oğlu İsa: &lsquo;Ey İsrail oğulları, ger&ccedil;ekten ben, sizin i&ccedil;in Allah&#39;tan g&ouml;nderilmiş bir el&ccedil;iyim. Benden &ouml;nceki Tevrat&#39;ı doğrulayıcı ve benden sonra ismi &ldquo;Ahmed&rdquo; olan bir peygamberin de m&uuml;jdeleyicisiyim demişti.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" style=\"mso-footnote-id:\nftn7\" title=\"\">[7]</a></p>\n\n<p class=\"ortayazi\">\n	Hz. Peygamber&rsquo;in ismi, sıraladığımız ilk d&ouml;rt surede &ldquo;Muhammed&rdquo;, beşinci surede ise &ldquo;Ahmed&rdquo; olarak ge&ccedil;miştir.</p>\n\n<p class=\"soru\">\n	S. 6- Hz. Resulullah (s.a.a)&rsquo;in şekli, siması ve ahlaki sıfatları nasıldı?</p>\n\n<p class=\"cevap\">\n	C. 6- Hz. Resulullah (s.a.a)&rsquo;in siması dolunay gibi nurluydu, g&ouml;zleri de azametli g&ouml;r&uuml;n&uuml;yordu, boyu &ccedil;ok uzun değildi, sa&ccedil;ları ne &ccedil;ok kıvırcık ve ne de &ccedil;ok yatıktı, y&uuml;z&uuml; beyaz ve nurlu idi, uzun ve keman kaşlı idi, alnının arasında bir damar vardı ki gazaplandığında kabarıp şişiyordu, burnu sivri idi, mehasini (sakalı) g&uuml;rd&uuml;, dişleri parlak ve inci gibiydi, bedenindeki azaların hepsi normaldı, g&ouml;ğs&uuml; ve karnı aynı hizada idi, iki omzunun arası genişti, bedeninin eklemlerindeki kemiklerin başı iri idi, (bunlar şecaat ve kuvvet nişanesidir ve Araplar arasında methedilen bir şeydir), teni beyaz ve nurlu idi, parmakları uzundu, kol ve bacakları uzun ve d&uuml;z idi, ayakları d&uuml;z taban olmadığından yerle temas etmiyordu.</p>\n\n<p class=\"ortayazi\">\n	Vakarla y&uuml;r&uuml;yordu, karşılaştığına selam verirdi, gerek g&ouml;rmeden konuşmazdı, konuştuğunda da az ve &ouml;z konuşurdu, kimseyi tahkir etmezdi, az nimeti &ccedil;ok sayardı, hi&ccedil;bir nimeti k&ouml;t&uuml;lemezdi, g&uuml;lmelerinin &ccedil;oğu g&uuml;l&uuml;msemekti, ashabından birini g&ouml;rmediğinde onu araştırıp sorardı, onların durumlarından haberdar olurdu, ashabından gafil olmazdı (batıla y&ouml;nelmemeleri i&ccedil;in onları g&ouml;zetiyordu), temizliğe &ccedil;ok &ouml;nem verirdi, daima dişlerini fır&ccedil;aladıktan sonra abdest alırdı, hastaların ziyaretine giderdi, M&uuml;sl&uuml;manların cenazesini teşyi ederdi, misafirleri ağırlardı.<a href=\"#_ftn8\" name=\"_ftnref8\" style=\"mso-footnote-id:ftn8\" title=\"\">[8]</a></p>\n\n<p class=\"soru\">\n	S. 7- Hz. Resulullah (s.a.a) d&uuml;nyaya geldikten sonra, O&rsquo;nun bakıcılığını hangi kadın &uuml;stlendi?</p>\n\n<p class=\"cevap\">\n	C. 7- Halime-i Sa&#39;diyye &uuml;stlendi.</p>\n\n<p class=\"soru\">\n	S. 8- Hz. Resulullah (s.a.a) ne kadar ve nerede s&uuml;t annesinin yanında kaldı?</p>\n\n<p class=\"cevap\">\n	C. 8- D&ouml;rt yıl, &ccedil;&ouml;llerde g&ouml;&ccedil;ebeler arasında kaldı.</p>\n\n<p class=\"soru\">\n	S. 9- Halime, d&ouml;rt yıl boyunca ka&ccedil; kez Hz. Peygamber&#39;i annesinin yanına g&ouml;t&uuml;rd&uuml;?</p>\n\n<p class=\"cevap\">\n	C. 9- İki veya &uuml;&ccedil; defa.</p>\n\n<p class=\"soru\">\n	S. 10- Hz. Hz. Peygamber (s.a.a), ka&ccedil; yaşında iken annesi vefat etti?</p>\n\n<p class=\"cevap\">\n	C. 10- Altı yaşında.</p>\n\n<p class=\"soru\">\n	S. 11- Hz. Resulullah (s.a.a), ka&ccedil; yaşında iken ceddi Abdulmuttalip vefat etti?</p>\n\n<p class=\"cevap\">\n	C. 11- Sekiz yaşında.</p>\n\n<p class=\"soru\">\n	S. 12- Hangi peygamber, Hz. Resulullah (s.a.a)&rsquo;in d&uuml;nyaya gelmesini m&uuml;jdelemiş ve hangi surede buna değinilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 12- Hz. İsa Mesih m&uuml;jdelemiş, Saf suresi altıncı ayette da buna değinilmiştir.</p>\n\n<p class=\"soru\">\n	S. 13- Senet&#39;ul- Feth (fetih ve bolluk yılı), hangi yıldı?</p>\n\n<p class=\"cevap\">\n	C. 13- Hz. Peygamber&rsquo;in nuru, Hz. Amine&#39;ye intikal ettiğinde, bir ka&ccedil; yıl boyunca kıtlık sıkıntısına du&ccedil;ar olan halka rahmet yağmuru yağdı; &ouml;yle ki o yıla &ldquo;Senet&#39;ul- Feth&rdquo; (fetih ve bolluk yılı) ismi verildi.</p>\n\n<p class=\"soru\">\n	S. 14- Amm&#39;ul- H&uuml;zn (h&uuml;z&uuml;n ve gam yılı), hangi yıldır ve bu yıla bu ismi veren kimdir?</p>\n\n<p class=\"cevap\">\n	C. 14- Hz. Ebu Talib, Bi&#39;setin onuncu yılı Recep ayının yirmi altısında vefat ettiklerinde Hz. Resulullah (s.a.a) onun musibetinde &ccedil;ok ağladı ve Ebu Talib i&ccedil;in, &ldquo;Allah sana m&uuml;kafat versin&rdquo; buyurdular. &Uuml;&ccedil; (veya bir rivayete g&ouml;re otuz beş) g&uuml;nden sonra, Hz. Hatice de vefat etti. Resulullah (s.a.a) kendi eliyle onu Hacun (Mekke&#39;de bir yerin ismidir)&#39;da defnettiler. Resulullah (s.a.a) o ikisinin vefatından sonra, &ouml;yle bir gam ve &uuml;z&uuml;nt&uuml;ye kapıldı ki, artık evden dışarı &ccedil;ok az &ccedil;ıkıyordu. Bu y&uuml;zden o yıla &ldquo;Amm&rsquo;ul- H&uuml;zn&rdquo; (H&uuml;z&uuml;n ve gam yılı) ismini verdiler.</p>\n\n<p class=\"soru\">\n	S. 15- Hz. Hz. Peygamber (s.a.a) bi&#39;setten &ouml;nce halk arasında hangi l&acirc;kapla meşhurdu?</p>\n\n<p class=\"cevap\">\n	C. 15- Emaneti iyi koruduğundan dolayı Muhammed-i Emin lakabıyla meşhur olmuştu.</p>\n\n<p class=\"soru\">\n	S. 16- Hz. Resulullah (s.a.a), peygamber olmadan &ouml;nce hangi dine mensuptu?</p>\n\n<p class=\"cevap\">\n	C. 16- Hz. Peygamber&rsquo;in, peygamber olmadan &ouml;nce hangi dine mensup olduğu hakkında &uuml;&ccedil; g&ouml;r&uuml;ş vardır:</p>\n\n<p class=\"ortayazi\">\n	a) Hz. İsa&rsquo;nın vasilerindendi (Onun dinine mensuptu)</p>\n\n<p class=\"ortayazi\">\n	b) Hz. İbrahim&#39;in dinine mensuptu.</p>\n\n<p class=\"ortayazi\">\n	c) İlham ve vahiy yoluyla elde ettiği &ouml;zel bir şeriata sahipti. Bir &ccedil;ok rivayetler &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş&uuml; teyit etmektedir. &Ouml;rneğin Hz. Ali&#39;den ş&ouml;yle rivayet etmişlerdir: &ldquo;Hz Peygamber s&uuml;t emmekten kesildiğinde Allah-u Teala, en b&uuml;y&uuml;k meleğini gece-g&uuml;nd&uuml;z daima doğru ve g&uuml;zel yollara sevk etmek i&ccedil;in ona eşlik ettirdi.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" style=\"mso-footnote-id:\nftn9\" title=\"\">[9]</a></p>\n\n<p class=\"soru\">\n	S. 17- Hz. Hz. Peygamber (s.a.a), ka&ccedil; yaşında peygamberliğe se&ccedil;ildi?</p>\n\n<p class=\"cevap\">\n	C. 17- Kırk yaşında.</p>\n\n<p class=\"soru\">\n	S. 18- Hz. Hz. Peygamber (s.a.a) &#39;in bedenindeki peygamberlik nişanelerinden biri ne idi?</p>\n\n<p class=\"cevap\">\n	C. 18- İki omuzu arasındaki n&uuml;b&uuml;vvet m&uuml;hr&uuml;yle meşhur olan bir ben idi.</p>\n\n<p class=\"soru\">\n	S. 19- Hz. Hz. Peygamber (s.a.a)&rsquo;in bi&#39;setin ilk yıllarındaki ilkesi neydi?</p>\n\n<p class=\"cevap\">\n	C. 19- Şu c&uuml;mle idi: &ldquo;Kulu la ilahe illellahu tuflihun&rdquo; (Allah&#39;tan başka bir ilah yoktur deyin ki, kurtuluşa eresiniz.)</p>\n\n<p class=\"soru\">\n	S. 20- Hz. Hz. Peygamber (s.a.a), peygamberliğe se&ccedil;ilmesinin sebeplerinden birini nasıl beyan etmiştir?</p>\n\n<p class=\"cevap\">\n	C. 20- Hz. Hz. Peygamber (s.a.a); &ldquo;G&uuml;zel ahlak ve insani değerleri kemale erdirmek i&ccedil;in peygamberliğe se&ccedil;ildim.&rdquo; buyurmuştur.</p>\n\n<p class=\"soru\">\n	S. 21- Hz. Hz. Peygamber (s.a.a)&rsquo;in zamanında İslam dininin ilerlemesine mani olan en b&uuml;y&uuml;k engel ne idi?</p>\n\n<p class=\"cevap\">\n	C. 21- En b&uuml;y&uuml;k engel, cahil Arapların beynini dolduran efsane ve hurafelerdi. Hz. Hz. Peygamber (s.a.a) bundan dolayı, cahiliye eserlerini yok etmek i&ccedil;in var g&uuml;c&uuml;yle &ccedil;alışıyordu. Bu hedefle Muaz bin Cebel&#39;i Yemen&#39;e g&ouml;nderdiğinde ona ş&ouml;yle buyurmuştur: &ldquo;Ey Muaz! Cahiliye eserlerini, batıl fikir ve inan&ccedil;ları yok et, d&uuml;ş&uuml;nmek ve akıl etmekle ilgili İslami ilkeleri ihya etmeye &ccedil;alış.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 22- Hz. Hz. Peygamber (s.a.a)&rsquo;in peygamberliğe se&ccedil;ilmesi ve İslam&#39;ın zuhuru, hangi padişahın d&ouml;nemine rastlamıştır?</p>\n\n<p class=\"cevap\">\n	C. 22- İslam&#39;ın zuhuru ve Hz. Peygamber&#39;in biseti, Husrev Perviz&#39;in şahlığı d&ouml;nemine rastlamıştır.</p>\n\n<p class=\"soru\">\n	S. 23- Peygamber-i Ekrem (s.a.a), ka&ccedil; yıl gizli olarak tebliğ etti?</p>\n\n<p class=\"cevap\">\n	C. 23- &Uuml;&ccedil; yıl.</p>\n\n<p class=\"soru\">\n	S. 24- Peygamber-i Ekrem (s.a.a), ne zamandan itibaren a&ccedil;ık&ccedil;a tebliğ yapmakla g&ouml;revlendirildi, bu mesele ile ilgili olan ayet hangisidir ve hangi surededir?</p>\n\n<p class=\"cevap\">\n	C. 24- Bisetin 3. Yılında Allah-u Teala tarafından davetini a&ccedil;ık&ccedil;a tebliğ etmekle g&ouml;revlendirildi. O g&ouml;revle ilgili şu ayet nazil oldu:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;En yakın akrabalarını (aşiretini) uyarıp korkut.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" style=\"mso-footnote-id:ftn10\" title=\"\">[10]</a></p>\n\n<p class=\"soru\">\n	S. 25- Hz. Hz. Peygamber (s.a.a)&rsquo;e, ilk iman eden şahıs kimdir?</p>\n\n<p class=\"cevap\">\n	C. 25- Hz. Ali bin Ebi Talib (a.s)&#39;dır.</p>\n\n<p class=\"soru\">\n	S. 26- Hz. Peygamber&#39;e, ilk iman kadın ve kişinin isimleri nelerdir?</p>\n\n<p class=\"cevap\">\n	C. 26- Kadınlardan ilk iman eden Hz. Hatice, erkeklerden ilk iman eden ise Hz. Ali&#39;dir.</p>\n\n<p class=\"soru\">\n	S. 27- Kureyş&#39;in ileri gelenleri, Hz. Peygamber&#39;in dininin yayılmasını &ouml;nlemek ve ona karşı savaşmak i&ccedil;in ne gibi yollara baş vurdular?</p>\n\n<p class=\"cevap\">\n	C. 27- Kureyş&#39;in ileri gelenleri, İslam dininin yayılmasını &ouml;nlemek i&ccedil;in &ccedil;eşitli hilelere başvurdular. Onlardan bazıları şunlardır:</p>\n\n<p class=\"ortayazi\">\n	a) Hz. Peygamber&#39;e mal ve makam vaadinde bulunmak.</p>\n\n<p class=\"ortayazi\">\n	b) Hz. Peygamber&#39;e iman edenleri tahkir, tehdit ve işkence etmek.</p>\n\n<p class=\"ortayazi\">\n	c) Hz. Peygamber&#39;e &ccedil;irkin iftiralarda bulunmak.</p>\n\n<p class=\"ortayazi\">\n	d) Kur&rsquo;&acirc;n&#39;a karşı koymak.</p>\n\n<p class=\"ortayazi\">\n	e) Kur&rsquo;&acirc;n&#39;ı dinlemeyi yasaklamak.</p>\n\n<p class=\"ortayazi\">\n	f) Bireylerin iman etmelerini engellemek.</p>\n\n<p class=\"soru\">\n	S. 28- Kur&#39;&acirc;n&#39;ın ilk ayeti, nerede Hz. Peygamber&rsquo;e nazil oldu ve bu ayet hangi surededir?</p>\n\n<p class=\"cevap\">\n	C. 28- Kur&rsquo;&acirc;n&rsquo;ın ilk ayeti, Hira Mağarasında Hz. Peygamber&#39;e nazil oldu. Onunla ilgili ayet &ldquo;Alak&rdquo; suresindedir.</p>\n\n<p class=\"soru\">\n	S. 29- Hz. Hz. Peygamber (s.a.a), bisetinin ilk yılında, hangi &uuml;lkelerin padişahlarıyla mektuplaşıp onları tevhit ve İslam&#39;a davet ettiler?</p>\n\n<p class=\"cevap\">\n	C. 29- İslam dini evrensel bir din olduğundan ve Hz. Peygamber de halka g&ouml;nderilen son el&ccedil;i olduğundan dolayı Hz. Peygamber (s.a.a), d&uuml;nyanın b&uuml;y&uuml;k şah ve krallarına (&Ouml;rneğin: İran şahı, Husrev Perviz&#39;e, Rum İmparatoru Hirakl&#39;e, Mısır h&uuml;k&uuml;mdarı Mukavkıs&#39;a) mektuplar yazarak onları İslam dinine davet etti. Peygamber&#39;in bu mektupları olduk&ccedil;a kısa ve net idi.<a href=\"#_ftn11\" name=\"_ftnref11\" style=\"mso-footnote-id:ftn11\" title=\"\">[11]</a></p>\n\n<p class=\"soru\">\n	S. 30- Hangi etkenler İslam&#39;ın &ccedil;ok &ccedil;abuk ilerlemesine sebep oldu?</p>\n\n<p class=\"cevap\">\n	C. 30- İslam tarihini incelediğimizde on nedenin, İslam&#39;ın ilerlemesinde &ccedil;ok etkili olduğunu g&ouml;rmekteyiz:</p>\n\n<p class=\"ortayazi\">\n	1) Kur&rsquo;&acirc;n&rsquo;ın &ccedil;ekiciliği ve İslam&#39;ın hakkaniyeti.</p>\n\n<p class=\"ortayazi\">\n	2) Hz. Peygamber ve M&uuml;sl&uuml;manların direniş ve şecaati.</p>\n\n<p class=\"ortayazi\">\n	3) İslam&#39;ın mahrum ve mustaz&#39;aflara tevecc&uuml;h etmesi.</p>\n\n<p class=\"ortayazi\">\n	4) Hz. Hz. Peygamber (s.a.a)&#39;in mantıklı davranış ve taktikleri.</p>\n\n<p class=\"ortayazi\">\n	5) Hz. Peygamber&#39;in g&uuml;zel ahlakı ve şahsiyetinin g&uuml;&ccedil;l&uuml; &ccedil;ekiciliği.</p>\n\n<p class=\"ortayazi\">\n	6) Hz. Peygamber&#39;in Allah Teala&#39;ya derin imanı ve tevekk&uuml;l&uuml;.</p>\n\n<p class=\"ortayazi\">\n	7) M&uuml;sl&uuml;manların şahadete ve ibadete aşık olmaları.</p>\n\n<p class=\"ortayazi\">\n	8) Hz. Ali (a.s)&rsquo;ın kahramanca savaş ve fedakarlıkları.</p>\n\n<p class=\"ortayazi\">\n	9) Hz. Peygamber&#39;in mucizeleri ve gaybi yardımlar.</p>\n\n<p class=\"ortayazi\">\n	10) Hz. Peygamber&#39;in akrabalarının yardımı ve Beni Haşim&#39;in seferberliği.<a href=\"#_ftn12\" name=\"_ftnref12\" style=\"mso-footnote-id:ftn12\" title=\"\">[12]</a></p>\n\n<p class=\"soru\">\n	S. 31- Resulullah (s.a.a), &ccedil;eşitli &uuml;lke ve şehirlerin emir, h&uuml;k&uuml;mdar ve &ouml;nderlerine ka&ccedil; mektup yazdılar?</p>\n\n<p class=\"cevap\">\n	C. 31- Hz. Hz. Peygamber (s.a.a)&#39;in, &ccedil;eşitli unvanlarla yazdığı mektuplardan 185 mektup bize ulaşmıştır.</p>\n\n<p class=\"soru\">\n	S. 32- Resulullah (s.a.a)&rsquo;in mektuplarını yazanlar ka&ccedil; kişiydi?</p>\n\n<p class=\"cevap\">\n	C. 32- Resulullah (s.a.a)&rsquo;in mektuplarını yazanlar 23 kişiden fazla idi (26, 42 kişi olduğunu yazanlar da vardır); onlardan biri de Hz. Ali (a.s) idi.</p>\n\n<p class=\"soru\">\n	S. 33- Resulullah (s.a.a)&rsquo;e, neden &ldquo;&Uuml;mmi&rdquo; diyorlar?</p>\n\n<p class=\"cevap\">\n	C. 33- İmam Cevad (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Hz. Peygamber&#39;e &ldquo;&Uuml;mmi&rdquo; denilmesinin sebebi, Mekke&#39;li olduğundan dolayı idi; Mekke de &ldquo;&Uuml;mm&#39;&uuml;l- Kura&rdquo; idi. Kur&rsquo;&acirc;n-ı Kerim de ş&ouml;yle buyuruyor: &ldquo;İşte bu, &ouml;n&uuml;ndekileri doğrulayıcı ve &Uuml;mm&#39;&uuml;l-Kura (Mekke) ile &ccedil;evresindekileri uyarman i&ccedil;in indirdiğimiz kutlu kitaptır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" style=\"mso-footnote-id:ftn13\" title=\"\">[13]</a></p>\n\n<p class=\"soru\">\n	S. 34- Hz. Peygamber&#39;e neden &ldquo;Dai&rdquo;, &ldquo;Beşir&rdquo; ve &ldquo;Nezir&rdquo; diyorlar?</p>\n\n<p class=\"cevap\">\n	C. 34- Dai, yani davet eden; Hz. Peygamber (s.a.a.), halkı İslam dinine davet ettiğinden dolayı kendisine bu l&acirc;kap verilmiştir. Beşir, yani m&uuml;jde veren; Resulullah (s.a.a), kendisine uyanları cennetle m&uuml;jdelediğinden dolayı bu l&acirc;kapla anılmıştır.</p>\n\n<p class=\"ortayazi\">\n	Nezir, yani uyarıp korkutan; Hz. Peygamber (s.a.a), Allah&#39;a ve kendisine uymayan fertleri cehennemin azabından korkuttuğundan dolayı bu l&acirc;kapla adlanmıştır.<a href=\"#_ftn14\" name=\"_ftnref14\" style=\"mso-footnote-id:ftn14\" title=\"\">[14]</a></p>\n\n<p class=\"soru\">\n	S. 35- Hz. Hz. Peygamber (s.a.a)&rsquo;in ka&ccedil; &ccedil;ocuğu vardı?</p>\n\n<p class=\"cevap\">\n	C. 35- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Resulullah (s.a.a)&#39;in Hatice&rsquo;den: Tahir, Kasım, Fatime, &Uuml;mm-i G&uuml;ls&uuml;m, Rukayye ve Zeyneb isminde altı &ccedil;ocuğu oldu.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Bir rivayete g&ouml;re, Mariye&rsquo;den, İbrahim isminde bir oğlu da olmuştur.</p>\n\n<p class=\"soru\">\n	S. 36- Hz. Peygamber&#39;in ka&ccedil; amcası vardı ve isimleri nelerdi?</p>\n\n<p class=\"cevap\">\n	C. 36- Şeyh Tusi ve diğerlerin naklettiğine g&ouml;re, Hz. Hz. Peygamber (s.a.a)&#39;in dokuz amcası vardı, isimleri ş&ouml;yledir: Z&uuml;beyr, Ebu Talip, Hamza, Gıydak, Zarrar, Mukavvim, Ebu Lehep, Abbas ve Haris.</p>\n\n<p class=\"ortayazi\">\n	Abdulmuttalib&#39;in en b&uuml;y&uuml;k oğlu Haris idi, bundan dolayı Abdulmuttalib&#39;e &ldquo;Ebu Haris&rdquo; (Haris&#39;in babası) diyorlardı.</p>\n\n<p class=\"soru\">\n	S. 37- Hz. Hz. Peygamber (s.a.a)&rsquo;in amcalarından hangisi Hazretin en katı d&uuml;şmanı idi?</p>\n\n<p class=\"cevap\">\n	C. 37- Ebu Leheb.</p>\n\n<p class=\"soru\">\n	S. 38- Hz. Peygamber&#39;in amcalarından hangisinin lakabı &ldquo;Seyyid&#39;&uuml;ş- Ş&uuml;heda&rdquo; idi ve hangi savaşta şehit edildi?</p>\n\n<p class=\"cevap\">\n	C. 38- Amcası olan Hz. Hamza&#39;nın lakabı &ldquo;Seyyid&#39;&uuml;ş- Ş&uuml;heda&rdquo; idi; Uhud savasında ise şahadete erişti.</p>\n\n<p class=\"soru\">\n	S. 39- Hz. Hz. Peygamber (s.a.a)&rsquo;in m&uuml;ezzininin ismi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 39- Bilal-i Habeşi.</p>\n\n<p class=\"soru\">\n	S. 40- Peygamber-i Ekrem&#39;in şairi kimdi?</p>\n\n<p class=\"cevap\">\n	C. 40- Hasan bin Sabit.</p>\n\n<p class=\"soru\">\n	S. 41- Yery&uuml;z&uuml;nde Peygamber ve İmamların olması neden gereklidir?</p>\n\n<p class=\"cevap\">\n	C. 41- İmam Bakır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Nebi veya İmam yery&uuml;z&uuml;nde olduğunda, Allah-u Teala azabı yery&uuml;z&uuml;nden kaldırır.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Resulullah (s.a.a) de ş&ouml;yle buyurmuştur:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Yıldızlar g&ouml;k ehlinin emniyet vesileleridir; Ehl-i Beyt&#39;im de yery&uuml;z&uuml; ehlinin emniyet vesileleridir.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Peygamber ve İmamların yery&uuml;z&uuml;nde olmalarının gerekliğinden maksat, biz insanların hidayeti ve mutluluğu i&ccedil;indir. Masum İmamlar her &ccedil;eşit g&uuml;nahtan tertemiz olduklarından ve Allah&#39;a isyan etmediklerinden dolayı, onların v&uuml;cudunun bereketiyle g&ouml;klerin bereketleri bizlere yağmaktadır.<a href=\"#_ftn15\" name=\"_ftnref15\" style=\"mso-footnote-id:ftn15\" title=\"\">[15]</a></p>\n\n<p class=\"soru\">\n	S. 42- &ldquo;G&uuml;zel &ouml;rnek&rdquo; lakabı, Kur&rsquo;&acirc;n&rsquo;ın hangi sure ve ayetinde Peygamber-i Ekrem&#39;e isnat edilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 42- Ahzab suresinin 21. ayetinde buna değinilmiştir. Ayetin meali şudur:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Ant olsun, sizin i&ccedil;in, Allah ve ahret g&uuml;n&uuml;n&uuml; umanlar ve Allah&#39;ı &ccedil;ok&ccedil;a zikredenler i&ccedil;in Allah&#39;ın Resul&uuml;nde g&uuml;zel &ouml;rnekler vardır.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 43- Kur&rsquo;&acirc;n&#39;da &ldquo;G&uuml;zel &ouml;rnek&rdquo; tabiri ka&ccedil; kişi hakkında s&ouml;ylenmiştir?</p>\n\n<p class=\"cevap\">\n	C. 43- Kur&rsquo;&acirc;n&#39;da sadece iki b&uuml;y&uuml;k şahsiyet hakkında bu tabir kullanılmıştır: Hz. İbrahim ve Hz. Peygamber (s.a.a)</p>\n\n<p class=\"soru\">\n	S. 44- Neden Peygamber-i Ekrem (s.a.a), b&uuml;t&uuml;n peygamberlerin en &uuml;st&uuml;n&uuml; olarak tanıtılmış, oysa ki onların hepsinden sonra peygamberliğe se&ccedil;ilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 44- Bunun sebebi şudur ki, Hz. Peygamber (s.a.a) Allah&#39;ın vahdaniyetine ikrar eden ilk şahıstır. Zira Allah-u Teala, Peygamberlerden ahit alıp; &ldquo;Elestu bi rabbikum&rdquo; (Ben sizin Rabbiniz değil miyim?) buyurduğu g&uuml;n, Resulullah (s.a.a) Allah&#39;ın birliğini tasdik etmiştir; bu meselede herkesten &ouml;ne ge&ccedil;tiğinden dolayı b&uuml;t&uuml;n peygamberlerden &uuml;st&uuml;n olarak tanıtılmıştır.<a href=\"#_ftn16\" name=\"_ftnref16\" style=\"mso-footnote-id:ftn16\" title=\"\">[16]</a></p>\n\n<p class=\"soru\">\n	S. 45- &ldquo;Resul&rdquo; ve &ldquo;Nebi&rdquo; arasındaki fark nedir?</p>\n\n<p class=\"cevap\">\n	C. 45- &ldquo;Nebi&rdquo;, hi&ccedil;bir insan vasıta olmaksızın Allah Teala tarafından haber veren bir kimsedir. Ama &ldquo;Resul&rdquo; Allah Teala tarafından halkı hidayet etmek i&ccedil;in onlara g&ouml;nderilen kimsedir. Resul&rsquo;a el&ccedil;i, m&uuml;belliğ, beşir ve nezir de denilmektedir. &Ouml;yleyse her resul nebidir, ama her nebi resul değildir.</p>\n\n<p class=\"soru\">\n	S. 46- İslam&#39;ın başlangı&ccedil; tarihi nedir?</p>\n\n<p class=\"cevap\">\n	C. 46- İslam tarihi, Resulullah (s.a.a)&#39;in Mekke&#39;den Medine&#39;ye hicret ettiği g&uuml;nden başlamıştır.</p>\n\n<p class=\"soru\">\n	S. 47- Neden Hz. Peygamber&rsquo;in hicreti İslam tarihinin başlangı&ccedil; yılı olarak belirlendi?</p>\n\n<p class=\"cevap\">\n	C. 47- İslam Tarihinden &ouml;nce &ldquo;Amm&#39;ul- Fil&rdquo; (Peygamber&#39;in doğduğu yıl) Arapların tarihinin başlangı&ccedil; noktası idi. Ama M&uuml;sl&uuml;manlar onu, İslam tarihinin ilk sayfası olarak kabul etmediler. &Ccedil;&uuml;nk&uuml; o g&uuml;n, İslam ve imandan bir eser yoktu; hatta bi&#39;set yılını da İslam&#39;ın başlangı&ccedil; tarihi saymadılar. Zira o g&uuml;n M&uuml;sl&uuml;manların sayısı &uuml;&ccedil; kişiyi aşmıyordu. Ama hicretin ilk yılında, İslam ve M&uuml;sl&uuml;manlara b&uuml;y&uuml;k zaferler nasip oldu. Medine&#39;de bağımsız bir h&uuml;k&uuml;met kuruldu, M&uuml;sl&uuml;manlar avarelikten kurtulup bir noktada toplandılar. Hz. Peygamber&#39;in hicreti ile yeni bir tarih sayfası a&ccedil;ılmış oldu, Peygamber ve M&uuml;sl&uuml;manlar &ccedil;ok baskılı olan bir muhitten, &ouml;zg&uuml;r ve m&uuml;sait olan bir muhite ayak basmış oldular. Bu hicretin bereketiyle, İslam kendisi i&ccedil;in siyasi ve askeri bir teşkilat kurup g&uuml;&ccedil;l&uuml; bir h&uuml;k&uuml;met oldu. Eğer hicret olmasaydı, İslam Mekke muhitinde defnedilir, insanlık d&uuml;nyası bu &ccedil;ok b&uuml;y&uuml;k feyizden mahrum kalmış olurdu. Bu zaferden dolayı hicret yılı İslam tarihinin başlangı&ccedil; yılı olarak kabul edildi.<a href=\"#_ftn17\" name=\"_ftnref17\" style=\"mso-footnote-id:ftn17\" title=\"\">[17]</a></p>\n\n<p class=\"soru\">\n	S. 48- Peygamber-i Ekrem&#39;in hicretinden &ouml;nce M&uuml;sl&uuml;manların tarihsel referansı ne idi?</p>\n\n<p class=\"cevap\">\n	C. 48- Hicretten &ouml;nce M&uuml;sl&uuml;manların tarih referansı, &ldquo;Amm&#39;ul- Fil&rdquo; idi. Bunun sebebi şudur: Ebrehe&#39;nin ordusu fillere binerek Ka&#39;beyi yıkmak i&ccedil;in Mekke&#39;ye gelmişlerdi. Allah Teala Ebrehe ve ordusunu helak etti. Hicaz Arapları o yılı m&uuml;barek bildiklerinden dolayı, ismini &ldquo;Amm&#39;ul- Fil&rdquo; yani &ldquo;Fil Yılı&rdquo; olarak koydular. Peygamber (s.a.a)&#39;in doğumu da o yıla rastlamıştı. O olaydan 71 yıl, yani hicretin 18. Yılına kadar, &ldquo;Amm&#39;ul- Fil&rdquo; M&uuml;sl&uuml;manların tarihsel referansı idi. Ama dediğimiz tarihte Hz. Ali (a.s)&rsquo;ın kılavuzluğuyla, Resulullah (s.a.a)&#39;in Mekke&#39;den Medine&#39;ye hicreti M&uuml;sl&uuml;manların tarihsel referansı olarak kabul edildi.</p>\n\n<p class=\"soru\">\n	S. 49- Resulullah (s.a.a)&rsquo;in, Medine&#39;ye ulaştıktan sonra ilk işi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 49- Resulullah (s.a.a)&#39;in ilk işi, cami yaptırmak idi.</p>\n\n<p class=\"soru\">\n	S. 50- Hz. Resulullah (s.a.a), Medine&#39;ye vardıktan sonra kimin evine gitti?</p>\n\n<p class=\"cevap\">\n	C. 50- Ebu Eyyub-i Ensari&#39;nin evine gitti.</p>\n\n<p class=\"soru\">\n	S. 51- Hz. Resulullah (s.a.a), neden onca davet edenler arasında sadece Ebu Eyyub-i Ensari&rsquo;nin evini se&ccedil;ti?</p>\n\n<p class=\"cevap\">\n	C. 51- Bunun iki sebebi olabilir:</p>\n\n<p class=\"ortayazi\">\n	1) Ebu Eyyub-i Ensari salih ve d&uuml;r&uuml;st bir m&uuml;sl&uuml;mandı, halkın a&ccedil;ısından onun şahsiyetinde olumsuz bir nokta yoktu.</p>\n\n<p class=\"ortayazi\">\n	2) Medine&#39;de ondan daha fakir bir kimse yoktu, bundan dolayı onun evini se&ccedil;mek şu mesajı veriyordu:</p>\n\n<p class=\"ortayazi\">\n	a) Hz. Peygamber (s.a.a) bu işiyle, fakir ve muhta&ccedil;ları himaye ediyordu.</p>\n\n<p class=\"ortayazi\">\n	b) Bu işiyle, M&uuml;sl&uuml;manlara m&uuml;tevazı olmalarını, fakirleri fakir olduklarından dolayı tahkir, zenginlere de zenginliklerinden dolayı ihtiram edilmemesini &ouml;ğretiyordu.</p>\n\n<p class=\"ortayazi\">\n	c) Bu işiyle, zenginlerin kendisiyle yakın olmakla yoksulları O&#39;nun &ccedil;evresinden uzaklaştırma &uuml;mitlerini suya d&uuml;ş&uuml;rm&uuml;ş oluyordu.<a href=\"#_ftn18\" name=\"_ftnref18\" style=\"mso-footnote-id:ftn18\" title=\"\">[18]</a></p>\n\n<p class=\"ortayazi\">\n	d) bu işiyle, servetin Allah katında &uuml;st&uuml;nl&uuml;k nişanesi olmadığını vurguluyordu.</p>\n\n<p class=\"ortayazi\">\n	e) Bu işiyle, M&uuml;sl&uuml;manlara zahitlik dersi veriyordu.</p>\n\n<p class=\"ortayazi\">\n	f) O zamanda fakir birinin evine gitmek, bir &ccedil;eşit al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ve gururdan uzaklaşmaktı.<a href=\"#_ftn19\" name=\"_ftnref19\" style=\"mso-footnote-id:ftn19\" title=\"\">[19]</a></p>\n\n<p class=\"soru\">\n	S. 52- Hz. Resulullah (s.a.a)&rsquo;in Medine&#39;deki ilk mucizesi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 52- Peygamber-i Ekrem (s.a.a) Medine-i M&uuml;nevvere&#39;ye hicret ettikten sonra, o şehre girdiğinde M&uuml;sl&uuml;manlar devenin yularını tutup yalvararak O Hazreti evlerine davet ediyorlardı. Resululah (s.a.a) onlara cevaben ş&ouml;yle buyurdu: &ldquo;Devenin yularını bırakın, o kimin evinin &ouml;n&uuml;nde yatarsa, ben onun konuğu olurum.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Bunun &uuml;zerine deveyi bıraktılar, deve hareket edip Ebu Eyyub-i Ensari&#39;nin evine ulaştığında, onun kapısının &ouml;n&uuml;nde yattı. Ebu Eyyub, bunu g&ouml;r&uuml;nce y&uuml;ksek sesle: &ldquo;Ey anne! Kapıyı a&ccedil;. Zira kalplerin en değerli şahsı olan Hz. Muhammed (s.a.a) geldi&rdquo; dedi.</p>\n\n<p class=\"ortayazi\">\n	Ebu Eyyub&#39;un, g&ouml;zleri k&ouml;r olan annesi kapıyı a&ccedil;ıp ş&ouml;yle dedi: &ldquo;Esef, y&uuml;z esef! Keşke g&ouml;z&uuml;m olsaydı da Resulullah (s.a.a)&#39;in nurlu y&uuml;z&uuml;n&uuml; g&ouml;rseydim.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Resulullah (s.a.a) bunu duyunca, l&uuml;tfedip rahmet elini onun g&ouml;zlerine &ccedil;ekti. O anda g&ouml;zleri iyileşerek Hz. Peygamberin nurlu y&uuml;z&uuml;n&uuml; g&ouml;rd&uuml;. Bu Resulullah (s.a.a)&#39;in Medine&#39;deki ilk mucizesi idi.</p>\n\n<p class=\"soru\">\n	S. 53- Hz. Resulullah (s.a.a), ashap ve ailesiyle birlikte ka&ccedil; yıl ve nerede iktisadi ambargoya tabi tutuldu?</p>\n\n<p class=\"cevap\">\n	C. 53- &Uuml;&ccedil; yıl, Şi&#39;bi Ebu Talib&#39;de.</p>\n\n<p class=\"soru\">\n	S. 54- Hz. Peygamber-in, Medine&#39;ye hicret ettikten sonra ilk teşebb&uuml;sleri ne idi?</p>\n\n<p class=\"cevap\">\n	C. 54- Hz. Peygamber (s.a.a) cami yaptırdıktan sonra, yıllarca birbirleriyle savaşan &ldquo;Evs&rdquo; ve &ldquo;Hazre&ccedil;&rdquo; kabilelerini barıştırdı; Muhacir ve Ensar arasında kardeşlik akdi yaptı, İslami tevhidi, itikadi bağlılığı ve kardeşliği, kabilevi ilişkiler yerine ge&ccedil;irdi; verdiği bu emirle ger&ccedil;ekte İslami toplumun anayasasını Medine&#39;de tedvin etti; her şeyden yoksun cahilce sapık insanlardan; fedakar, c&ouml;mert ve kardeş bir toplum oluşturdu. İkinci yıldan itibaren, İslam d&uuml;şmanlarının saldırıları karşısında kendilerini savunup onlara karşı koyabilmek i&ccedil;in teşkilatlı bir g&uuml;&ccedil; kurdu.</p>\n\n<p class=\"soru\">\n	S. 55- Hz. Resulullah (s.a.a)&#39;in gazvelerinin (savaşlarının) sayısı ka&ccedil;tır?</p>\n\n<p class=\"cevap\">\n	C. 55- Hz. Peygamber&#39;in gazvelerinin sayısı hakkında g&ouml;r&uuml;ş ihtilafı vardır; On dokuzdan, yirmi yediye kadar diyenler olmuştur; ama sadece dokuz gazvede savaş ve &ccedil;atışma &ccedil;ıkmıştır.</p>\n\n<p class=\"soru\">\n	S. 56- &ldquo;Gazve&rdquo; ile &ldquo;Seriyye&rdquo; arasındaki fark nedir?</p>\n\n<p class=\"cevap\">\n	C. 56- Resulullah (s.a.a)&#39;in bizzat kendisinin katıldığı savaşlara &ldquo;Gazve&rdquo; diyorlar. Ama Hz. Peygamber&#39;in zamanında O&rsquo;nun emriyle vuku bulan savaşlara &ldquo;Seriyye&rdquo; diyorlar.</p>\n\n<p class=\"soru\">\n	S. 57- Resulullah (s.a.a) ka&ccedil; gazvede şahsen d&uuml;şmanla savaştı ve o gazvelerin isimleri nedir?</p>\n\n<p class=\"cevap\">\n	C. 57- Dokuz gazvede d&uuml;şmanla savaştı; o gazveler isimleri şunlardır:</p>\n\n<p class=\"ortayazi\">\n	1-&nbsp;&nbsp; Bedir.</p>\n\n<p class=\"ortayazi\">\n	2-&nbsp;&nbsp; Uhud.</p>\n\n<p class=\"ortayazi\">\n	3-&nbsp;&nbsp; Hendek.</p>\n\n<p class=\"ortayazi\">\n	4-&nbsp;&nbsp; Beni Kureyza.</p>\n\n<p class=\"ortayazi\">\n	5-&nbsp;&nbsp; Hayber.</p>\n\n<p class=\"ortayazi\">\n	6-&nbsp;&nbsp; Feth-i Mekke.</p>\n\n<p class=\"ortayazi\">\n	7-&nbsp;&nbsp; Huneyn.</p>\n\n<p class=\"ortayazi\">\n	8-&nbsp;&nbsp; Beni Mustalak.</p>\n\n<p class=\"ortayazi\">\n	9-&nbsp;&nbsp; Taif.</p>\n\n<p class=\"soru\">\n	S. 58- M&uuml;sl&uuml;manların, İslam&#39;ın ilk yıllarındaki savaşlarda sloganları ne idi?</p>\n\n<p class=\"cevap\">\n	C. 58- M&uuml;sl&uuml;manların Bedir ve Uhud savaşındaki sloganları; &ldquo;Ya nasrellah! İkterib!&rdquo; (Ey İlahi yardım! Yaklaş). Beni Nazir savaşındaki sloganları; &ldquo;Ya Ruh&#39;ul- Kud&uuml;s! Erih&rdquo; (Ey Ruh&#39;ul Kud&uuml;s! Rahatlık ver). Beni Mustalak savaşındaki sloganları; &ldquo;Ela İlellah&#39;il- Emir!&rdquo; (Bilin ki b&uuml;t&uuml;n işler Allah&#39;a doğrudur!). Tebuk savaşındaki sloganları; &ldquo;Ya Ehad! Ya Samed!&rdquo; (Ey tek olan! Ey ihtiyacı olmayan!) Mekke Fethi&rsquo;ndeki sloganları ise; &ldquo;Nehnu İbadullahi h&acirc;kken&rdquo; (Biz Allah&#39;ın ger&ccedil;ek kuluyuz) idi.<a href=\"#_ftn20\" name=\"_ftnref20\" style=\"mso-footnote-id:\nftn20\" title=\"\">[20]</a></p>\n\n<p class=\"soru\">\n	S. 59- Handek savaşı hangi yılda vuku buldu ve Hz. Peygamber, d&uuml;şmanın ordusunun saldırısını &ouml;nlemek i&ccedil;in ne gibi bir plan uyguladı?</p>\n\n<p class=\"cevap\">\n	C. 59- Handek savaşı, Hicretin beşinci yılında, Ebu S&uuml;fyan&#39;ın komutanlığında d&uuml;şmanın saldırısıyla vuku buldu. M&uuml;sl&uuml;manlar, Selman-i Farisi&#39;nin &ouml;nerisi ve Resulullah (s.a.a)&#39;in kabul etmesiyle, kafirlerin karşısında doğal bir engel oluşturmak i&ccedil;in Medine&#39;nin etrafında bir Handek (kanal) kazdılar.</p>\n\n<p class=\"soru\">\n	S. 60- Medine etrafında Handek kazmak ne kadar s&uuml;rd&uuml;?</p>\n\n<p class=\"cevap\">\n	C. 60- Handek kazmak bir ay s&uuml;rd&uuml;, Resulullah (s.a.a)&#39;in kendisi de handek kazmakta onlara yardım ediyorlardı.</p>\n\n<p class=\"soru\">\n	S. 61- Hendek savaşının diğer ismi nedir ve neden o isimle meşhur oldu?</p>\n\n<p class=\"cevap\">\n	C. 61- Hendek savaşının diğer ismi &ldquo;Ahzab&rdquo;dır. &Ccedil;&uuml;nk&uuml; Kureyş b&uuml;t&uuml;n Araplardan yardım isteyip her kabileden bir ordu hazırlamıştı; bundan dolayı bu isimle meşhur oldu.</p>\n\n<p class=\"soru\">\n	S. 62- Hz. Hz. Peygamber (s.a.a), hangi savaşta, &ldquo;Ali (a.s)&rsquo;ın darbesi, insan ve cinlerin ibadetinden daha &uuml;st&uuml;nd&uuml;r&rdquo; buyurdular?</p>\n\n<p class=\"cevap\">\n	C. 62- Hendek savaşında Hz. Ali (a.s ) Amr bin Abduved&#39;e galip gelince, Hz. Resulullah (s.a.a) o s&ouml;z&uuml; buyurdular.</p>\n\n<p class=\"soru\">\n	S. 63- Resulullah (s.a.a): &ldquo;Bug&uuml;n İslam&#39;ın t&uuml;m&uuml;. k&uuml;fr&uuml;n t&uuml;m&uuml;yle karşı karşıyadır&rdquo; s&ouml;z&uuml;n&uuml; nerede ve hangi şahsiyeti kastederek buyurdular?</p>\n\n<p class=\"cevap\">\n	C. 63- Hendek savaşında Hz. Ali (a.s ) d&uuml;şman ordusunun kahramanı olan Amr bin Abduved&#39;le karşı karşıya geldiğinde, Hz. Hz. Peygamber (s.a.a) mezkur s&ouml;z&uuml; buyurdular.</p>\n\n<p class=\"soru\">\n	S. 64- Bedir savaşı hangi yılda vuku buldu?</p>\n\n<p class=\"cevap\">\n	C. 64- Hicret&#39;in ikinci yılında.</p>\n\n<p class=\"soru\">\n	S. 65- Bedir savaşında Hz. Peygamber&rsquo;in ashabı ve d&uuml;şmanın ordusu ka&ccedil; kişi idi?</p>\n\n<p class=\"cevap\">\n	C. 65- Bedir savaşında d&uuml;şmanın ordusunun sayısı 950, M&uuml;sl&uuml;manların sayısı ise 313 kişi idi. Bununla birlikte M&uuml;sl&uuml;manlar iman g&uuml;c&uuml; ve tam bir fedakarlıkla savaşıp d&uuml;şmanları yenilgiye uğrattılar.</p>\n\n<p class=\"soru\">\n	S. 66- Uhud savaşı hangi yılda ve nerede vuku buldu?</p>\n\n<p class=\"cevap\">\n	C. 66- Uhud savaşı Hicretin &uuml;&ccedil;&uuml;nc&uuml; yılında, Medine dağlarının kenarında vuku buldu.</p>\n\n<p class=\"soru\">\n	S. 67- Uhud savaşında M&uuml;sl&uuml;manların yenilgisine sebep olan en &ouml;nemli etkenler nelerdi?</p>\n\n<p class=\"cevap\">\n	C. 67- Uhud savaşında M&uuml;sl&uuml;manların yenilgisine sebep olan en &ouml;nemli etkenlerden d&ouml;rd&uuml; şunlardır:</p>\n\n<p class=\"ortayazi\">\n	1) M&uuml;nafık bir şahıs olan Abdullah bin Ubey&#39;in, en hassas bir zamanda İslam ordusunun takriben &uuml;&ccedil;te birini oluşturan adamlarıyla Medine&#39;ye geri d&ouml;nmesi.</p>\n\n<p class=\"ortayazi\">\n	2) Askeri disipline riayet etmemek ve işlerde kargaşalık.</p>\n\n<p class=\"ortayazi\">\n	3) M&uuml;sl&uuml;manların ka&ccedil;masında etkili olan Peygamber&#39;in &ouml;ld&uuml;r&uuml;lme haberinin yayılması.</p>\n\n<p class=\"ortayazi\">\n	4) M&uuml;sl&uuml;manların direnişinin kırılması.<a href=\"#_ftn21\" name=\"_ftnref21\" style=\"mso-footnote-id:ftn21\" title=\"\">[21]</a></p>\n\n<p class=\"soru\">\n	S. 68- M&uuml;sl&uuml;manların &ldquo;Bedir&rdquo; savaşında galip, &ldquo;Uhud&rdquo; savaşında ise yenilgiye uğramalarının sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 68- M&uuml;sl&uuml;manların Bedir savaşında galip gelmesinin nedeni, onların Allah yolunda cihat etmek, O&#39;nun rızasına erişmek ve tevhit dinini yaymak dışında bir gayelerinin olmamasıydı. Ama Uhud savaşında ilk zaferden sonra bir &ccedil;ok m&uuml;sl&uuml;manın hedef ve niyeti değişti. Kureyş&rsquo;in geride bıraktığı ganimetler, bir &ccedil;ok m&uuml;sl&uuml;manın ihlasını bozdu ve Peygamber&#39;in emirlerini unutturdu.</p>\n\n<p class=\"soru\">\n	S. 69- Meleklerin kendisine gus&uuml;l verdiği gencin ismi ne idi ve bu vakıa hangi savaşta vuku buldu?</p>\n\n<p class=\"cevap\">\n	C. 69- Bu gencin ismi Hanzele idi, meleklerin ona gus&uuml;l verme vakıası Uhud savaşında vuku buldu. Olay ş&ouml;yledir: Hanzale&#39;nin evlenme gecesi geldiğinde Resulullah (s.a.a), geceyi evlenmek t&ouml;reniyle ge&ccedil;irmesi i&ccedil;in ona izin verdi. Hanzele o gecenin sabahı gus&uuml;l etmeden &ouml;nce savaş meydanına koştu, Ebu S&uuml;fyan&#39;ı yere serdikten sonra Kuryş ordusundan mızraklı bir kişi vasıtasıyla şahadete erişti. Resulullah (s.a.a): &ldquo;Ben meleklerin Hanzele&#39;ye gus&uuml;l verdiğini g&ouml;rd&uuml;m&rdquo; buyurdular. Bundan olayı ona &ldquo;Gasil&#39;ul- Melaike&rdquo; dediler.<a href=\"#_ftn22\" name=\"_ftnref22\" style=\"mso-footnote-id:ftn22\" title=\"\">[22]</a></p>\n\n<p class=\"soru\">\n	S. 70- Uhud savaşında Resulullah (s.a.a)&rsquo;i savunan fedakar kadınlardan birinin ismi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 70- Onun ismi &ldquo;Nesibe&rdquo;, K&uuml;nyesi ise &ldquo;&Uuml;mm&uuml; Amr&rdquo; idi. O, İslam askerlerine su ulaştırmak i&ccedil;in Uhud savaşına katıldı. Ama Resulullah (s.a.a)&rsquo;in tehlikede olduğunu g&ouml;r&uuml;r g&ouml;rmez, su kırbasını yere koydu, elindeki olan kılı&ccedil;la o hazreti savunmaya başladı.</p>\n\n<p class=\"soru\">\n	S. 71- Hicretin ka&ccedil;ıncı yılında ay tutulmasından dolayı Resulullah (s.a.a) ayet namazı kıldılar?</p>\n\n<p class=\"cevap\">\n	C. 71- Hicretin beşinci yılında.</p>\n\n<p class=\"soru\">\n	S.72- Hac hangi yılda farz kılındı ve onunla ilgili ayet hangisidir?</p>\n\n<p class=\"cevap\">\n	C. 72- Bu konu hakkında iki g&ouml;r&uuml;ş vardır: Bazılar, hicretin altıncı yılında hac emrinin nazil olduğu, bazıları da hicretin dokuzuncu yılında şu ayetin: &ldquo;Haccı da, umreyi de Allah i&ccedil;in tamamlayın. Eğer (d&uuml;şman tarafından) kuşatılırsanız, artık size kolay gelen kurbanı g&ouml;nderin.&rdquo; <a href=\"#_ftn23\" name=\"_ftnref23\" style=\"mso-footnote-id:ftn23\" title=\"\">[23]</a> nazil olmasıyla haccın farz kılındığını s&ouml;yl&uuml;yorlar.</p>\n\n<p class=\"soru\">\n	S. 73- Resulullah (s.a.a) hangi yıl ve hangi savaşta havf (korku) namazı kıldılar?</p>\n\n<p class=\"cevap\">\n	C. 73- Hicretin altıncı yılında &ldquo;Zat&#39;ur- Rika&rdquo; savaşında korku namazı kıldılar.</p>\n\n<p class=\"soru\">\n	S. 74- Hz. Resulullah&rsquo;ın ağzının m&uuml;barek suyuyla Hz. Ali (a.s)&rsquo;ın g&ouml;z&uuml;n&uuml;n ağrısının iyileşme meselesi, nerede ve ne zaman vuku buldu?</p>\n\n<p class=\"cevap\">\n	C. 74- Hayber savaşı ve Hayber&#39;i feth ettikleri zamanda vuku buldu. Resulullah (s.a.a)&#39;ın ashabından bazıları Hayber&#39;i fethetmeye muvaffak olamayınca hazret ş&ouml;yle buyurdular: &ldquo;Bu bayrağı yarın &ouml;yle bir kişiye vereceğim ki, o Allah ve Resul&uuml;n&uuml; sever, Allah ve Resul&uuml; de onu sever; Allah, Hayber&#39;i onun eliyle fethedecektir.&rdquo; Sonra; &ldquo;Ali nerededir?&rdquo; diye sordu. &ldquo;G&ouml;zleri ağrıyor, hareket etmeye g&uuml;c&uuml; yoktur.&rdquo; dediler. Resulullah (s.a.a); &ldquo;O&#39;nu getirin&rdquo; buyurdular. Hz. Ali&#39;yi Resulullah (s.a.a)&#39;in yanına getirdiklerinde onun başını dizlerinin &uuml;zerine koyup m&uuml;barek ağzının suyunu g&ouml;zlerine s&uuml;rd&uuml;ler, o anda ağrısı iyileşti... Nihayet Hayber kalesini fethetti.</p>\n\n<p class=\"soru\">\n	S. 75- Fetih suresi ne zaman nazil oldu ve verdiği m&uuml;jde ne idi?</p>\n\n<p class=\"cevap\">\n	C. 75- Fetih suresi, hicretin yedinci yılında, Hz. Resulullah (s.a.a) Hudeybiye&#39;den d&ouml;nd&uuml;klerinde o hazrete nazil oldu ve Hayber fethini m&uuml;jdeledi.</p>\n\n<p class=\"soru\">\n	S. 76- Mute savaşı ne zaman vuku buldu ve o savaşın &ccedil;ıkmasına sebep ne idi?</p>\n\n<p class=\"cevap\">\n	C. 76- Mute savaşı, Hicretin sekizinci yılında vaki oldu; sebebi de şu idi: Resulullah (s.a.a) Haris bin Umeyr-i Ezdi&#39;yi bir mektupla Şam&#39;ın etrafında yeralan &ldquo;Busr&#39;a&rdquo; kasabasının hakimine doğru g&ouml;nderdi; Mute b&ouml;lgesine yetiştiğinde, Kayser dergahının b&uuml;y&uuml;klerinden biri onunla karşılaştı ve onu &ouml;ld&uuml;rd&uuml;. Bu haber Hz. Peygamber (s.a.a)&#39;e ulaştığında ordunun savaş i&ccedil;in hazırlanmasını emretti...</p>\n\n<p class=\"soru\">\n	S. 77- Hz. Hz. Peygamber (s.a.a), savaş zamanları ashabıyla istişare ediyor muydu?</p>\n\n<p class=\"cevap\">\n	C. 77- Evet, istişare ediyordu. &Ouml;rneğin: Bedir savaşında, Kureyş&#39;in kervanı M&uuml;sl&uuml;manların elinden kurtulup ka&ccedil;tığı ve d&uuml;şmanının da yeterli bir te&ccedil;hizatla Mekke&#39;den savaş i&ccedil;in hareket ettiği bir sırada, Resulullah (s.a.a) savaşmak i&ccedil;in ashabının g&ouml;r&uuml;ş&uuml;n&uuml; aldı, onlarla istişareden sonra savaşmaya karar verdi.</p>\n\n<p class=\"soru\">\n	S. 78- &ldquo;Amm&#39;ul- Vufud&rdquo; hangi yıldır, bunun manası nedir ve hangi surede buna değinilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 78- Hicretin dokuzuncu yılında, İslam&#39;ın askeri g&uuml;c&uuml;, Arabistan&#39;ın &ccedil;oğu yerlerine hakim olduğunda, Arab&#39;ın azgın kabileleri yavaş- yavaş M&uuml;sl&uuml;manlara yakınlaşmayı ve onların dinini kabullenmeyi d&uuml;ş&uuml;nd&uuml;ler. Bundan dolayı Arab&#39;ın &ccedil;eşitli kabilelerinin &ouml;nderleri ve bazı gruplar kendi &ouml;nderleriyle birlikte Hz. Peygamber&#39;in huzuruna gelerek İslam&#39;ı kabul ettiklerini a&ccedil;ıkladılar. Kabilelerin vekilleri Medine&#39;ye o kadar gelip gittiler ki o yıla &ldquo;Amm&#39;ul- Vufud&rdquo; adını koydular. Vufud, &ldquo;heyetler&rdquo;demektir; &ldquo;Amm&#39;ul- Vufud&rdquo;, yani &ldquo;heyet ve el&ccedil;ilerin geldiği yıl&rdquo;. Kur&#39;&acirc;n-ı Kerim Nasr suresinde, bu heyetlerin gelişi ve İslam&#39;ın zaferinden s&ouml;z etmiştir.</p>\n\n<p class=\"soru\">\n	S. 79- &ldquo;Tebuk&rdquo; nedir ve Tebuk gazvesi hangi yılda vuku bulmuştur?</p>\n\n<p class=\"cevap\">\n	C. 79- Tebuk &ccedil;eşmenin kenarında yapılan y&uuml;ksek ve sağlam bir kalenin ismiydi. Bu kale Suriye sınırında, Hicaz ve Şam yolunun arasında yer almıştı. Tebuk gazvesi de hicretin 9. Yılında meydana gelmiştir.</p>\n\n<p class=\"soru\">\n	S. 80- &ldquo;Ceyş&#39;ul- Usre&rdquo; neyin ismidir ve neden bu isimle meşhur olmuştur?</p>\n\n<p class=\"cevap\">\n	C. 80- Ceyş&#39;ul- Usre, İslam ordusunun adı idi, Resulullah (s.a.a) ordusuyla Medine ve Tebuk yolu arasında &ccedil;ok zorluklarla karşılaştıklarından dolayı o hazretin ordusuna Ceyş&#39;ul- Usre denilmiştir.</p>\n\n<p class=\"soru\">\n	S. 81- Resulullah (s.a.a)&rsquo;in en son katıldığı gazvenin ismi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 81- Tebuk Gazvesi&rsquo;dir</p>\n\n<p class=\"soru\">\n	S. 82- Cihad-ı Esğer ve Cihad-ı Ekber&#39;den maksat nedir?</p>\n\n<p class=\"cevap\">\n	C. 82- Resulullah (s.a.a)&rsquo;in buyurduğuna g&ouml;re, &ldquo;Cihat-ı Esğer&rdquo; (k&uuml;&ccedil;&uuml;k cihad) yani savaş meydanında d&uuml;şmanla savaşmak; ama Cihad-ı Ekber (b&uuml;y&uuml;k cihad) yani nefsi isteklerle m&uuml;cadele etmek, demektir.</p>\n\n<p class=\"soru\">\n	S. 83- İslam&#39;da yapılan ilk tabut ne zaman ve kimin i&ccedil;in yapıldı?</p>\n\n<p class=\"cevap\">\n	C. 83- Hicretin sekizinci yılında, Resulullah&#39;ın kızı ve Ebu&#39;l As bin Rebi&#39;nin de hanımı olan Zeyneb vefat ettiğinde onun i&ccedil;in bir tabut yaptılar ve bu İslam&#39;da yapılan ilk tabuttur.<a href=\"#_ftn24\" name=\"_ftnref24\" style=\"mso-footnote-id:ftn24\" title=\"\">[24]</a></p>\n\n<p class=\"soru\">\n	S. 84- Resulullah&#39;ın mira&ccedil; kıssası Kur&#39;&acirc;n&#39;ın hangi sure ve ayetinde zikredilmiştir?</p>\n\n<p class=\"cevap\">\n	C. 84- Bu kıssa, &ldquo;İsra&rdquo; suresinin ilk ayetinde zikredilmiştir, &ldquo;Necm&rdquo; suresinin ayetlerinde de ona değinilmiştir. Allah Teala İsra Suresinin ilk ayetinde ş&ouml;yle buyuruyor: &ldquo;Bir kısım ayetlerimizi kendisine g&ouml;stermek i&ccedil;in kulunu bir gece Mescid-i Haram&#39;dan, &ccedil;evresini bereketlendirdiğimiz Mescid-i Aksa&#39;ya g&ouml;t&uuml;ren O Allah m&uuml;nezzeh (ve y&uuml;cedir). Ger&ccedil;ekten O, işiten ve g&ouml;rendir.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 85- Resulullah&#39;ın mira&ccedil;ı ne zaman vuku bulmuştur?</p>\n\n<p class=\"cevap\">\n	C. 85- Hicretten altı ay &ouml;nce, diğer bir nakle g&ouml;re bi&#39;setin ikinci yılında vuku bulmuştur. Ama İbn-i İshak ve İbn-i Hişam Hz. Peygamber (s.a.a)&#39;in miracının bi&#39;setin onuncu yılında vuku bulduğunu s&ouml;yl&uuml;yorlar. Beyhaki de miracın, bi&#39;setin on ikinci yılında vuku bulduğunu vurgulamaktadır.</p>\n\n<p class=\"soru\">\n	S. 86- Resulullah (s.a.a) ka&ccedil; defa miraca gitti?</p>\n\n<p class=\"cevap\">\n	C. 86- İmam Sadık (a.s)&#39;ın rivayetine g&ouml;re 120 defa miraca gitti.<a href=\"#_ftn25\" name=\"_ftnref25\" style=\"mso-footnote-id:\nftn25\" title=\"\">[25]</a></p>\n\n<p class=\"soru\">\n	S. 87- Mira&ccedil;&#39;ta Hz. Resulullah&rsquo;a ne gibi şeyler tavsiye edildi?</p>\n\n<p class=\"cevap\">\n	C. 87- B&uuml;t&uuml;n mira&ccedil;larda Allah Teala, Hz. Ali ve ondan sonraki İmamların velayet ve imametini, diğer farzlardan daha &ccedil;ok tavsiye etti.</p>\n\n<p class=\"soru\">\n	S. 88- Resulullah (s.a.a)&rsquo;in miracı, ne şekilde idi?</p>\n\n<p class=\"cevap\">\n	C. 88- Pek &ccedil;ok rivayetler, Hz. Peygamber&rsquo;in miracının ruhani değil cismani olduğunu bildirmekteler.</p>\n\n<p class=\"soru\">\n	S. 89- Resulullah (s.a.a)&rsquo;in miracının sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 89- İmam Seccad (a.s) bu hususta ş&ouml;yle buyuruyor: &ldquo;Allah Teala&#39;nın Hz. Peygamber&#39;i miraca g&ouml;t&uuml;rmesi; hakikatleri, cennet ve cehennemi, ilgin&ccedil; ve harika yaratıklarını, onların sır ve remizlerini, hilkat aleminin genişliğini ve sonsuz kudretinin eserlerini O Hazret&#39;e g&ouml;stermek ve O&rsquo;nu bunlardan haberdar kılmak i&ccedil;indi.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 90- mira&ccedil; gecesinde Resulullah (s.a.a)&rsquo;in kendisiyle miraca gittiği bineğin ismi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 90- Burak idi.</p>\n\n<p class=\"soru\">\n	S. 91- Resulullah (s.a.a) mira&ccedil; yolculuğuna nereden başladı?</p>\n\n<p class=\"cevap\">\n	C. 91- Peygamber-i Ekrem (s.a.a) mira&ccedil; yokluğuna bacısı &Uuml;mm&uuml; Hani&rsquo;nin evinden başladı, Filistin&#39;de vaki olan Beyt&#39;ul- Mukaddes&#39;e doğru hareket etti, Beyt&#39;ul- Lehm&#39;i (Hz. İsa&#39;nın doğum yerini), peygamberlerin ev ve eserlerini g&ouml;rd&uuml;kten kısa bir s&uuml;re sonra o noktadan g&ouml;klere doğru &uuml;ru&ccedil; etti (y&uuml;kseldi).</p>\n\n<p class=\"soru\">\n	S. 92- &ldquo;Menzilet&rdquo; hadisini kim buyurmuş ve kimin hakkında buyrulmuştur?</p>\n\n<p class=\"cevap\">\n	C. 92- Menzilet hadisini Resulullah (s.a.a) Hz. Ali hakkında buyurmuştur. Hadis ş&ouml;yledir: &ldquo;Ya Ali, sen bana nispet, (mevki ve makam a&ccedil;ısından) Harun&#39;un Musa&#39;ya olan nispeti gibisin; şu farkla ki, benden sonra bir peygamber olmayacaktır.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Bu hadiste &ldquo;menzilet&rdquo; lafzı ge&ccedil;tiğinden dolayı menzilet hadisiyle meşhur olmuştur.</p>\n\n<p class=\"soru\">\n	S. 93- Resulullah (s.a.a)&rsquo;in &ccedil;ocuklara selam vermesinin sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 93- Resulullah (s.a.a) bu hususta ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ocuklara selam vermeyi, benden sonra s&uuml;nnet olması i&ccedil;in &ouml;l&uuml;nceye kadar terk etmeyeceğim&rdquo; <a href=\"#_ftn26\" name=\"_ftnref26\" style=\"mso-footnote-id:\nftn26\" title=\"\">[26]</a></p>\n\n<p class=\"soru\">\n	S. 94- Ramazan ayının orucu ne zaman farz kılındı?</p>\n\n<p class=\"cevap\">\n	C. 95- Ramazan ayının orucu, hicretin ikinci yılı Şaban ayının sonunda farz kılındı. Bakara Suresinin 183. ayeti orucun farz kılınması, 184 ve 185. ayetleri de orucun zaman ve s&uuml;resi hakkındadır.</p>\n\n<p class=\"soru\">\n	S. 95- Neden Allah Teala, Hz. Peygamberin &uuml;mmetine otuz g&uuml;n, diğer &uuml;mmetlere ise otuz g&uuml;nden fazla oru&ccedil; farz kıldı?</p>\n\n<p class=\"cevap\">\n	C. 95- Resulullah (s.a.a) bir Yahudi&#39;nin sorusunun cevabında ş&ouml;yle buyurdular: &ldquo;Hz. Adem cennette nehy edildiği ağa&ccedil;tan bir miktar yediğinde, o yediği şey otuz g&uuml;n onun karnında baki kaldı. Bundan dolayı Allah Teala onun nesline otuz g&uuml;n a&ccedil; ve susuz kalmayı farz kıldı. Daha sonra o otuz g&uuml;n&uuml;, &ldquo;Oru&ccedil;&rdquo; adıyla benim &uuml;mmetime farz kıldı.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Resulullah (s.a.a) s&ouml;z&uuml;n&uuml;n devamında şu ayeti okudu: &ldquo;Ey iman edenler, sizden &ouml;ncekilere yazıldığı gibi, oru&ccedil;, size de yazıldı (farz kılındı). Umulur ki, sakınırsınız&rdquo; <a href=\"#_ftn27\" name=\"_ftnref27\" style=\"mso-footnote-id:ftn27\" title=\"\">[27]</a></p>\n\n<p class=\"soru\">\n	S. 96- Fıtra zekatı, ne zaman farz kılındı?</p>\n\n<p class=\"cevap\">\n	C. 96- Hicretin ikinci yılında Fıtır (Ramazan) bayramı g&uuml;n&uuml;, Fıtra zekatı farz kılındı.</p>\n\n<p class=\"soru\">\n	S. 97- İlk fıtır ve kurban bayramı namazı, ne zaman ve kimin vasıtasıyla kıldırıldı?</p>\n\n<p class=\"cevap\">\n	C. 97- Hicretin ikinci yılında Hz. Hz. Peygamber (s.a.a) vasıtasıyla kıldırıldı.</p>\n\n<p class=\"soru\">\n	S. 98- Resulullah (s.a.a) neden erkek evlat sahibi olamadı (erkek evlatları yaşamadı)?</p>\n\n<p class=\"cevap\">\n	C. 98- İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sebebi şudur ki, Resulullah (s.a.a) nebi ve resul olarak yaratıldı, Ali (a.s) da O&rsquo;nun vasisi ve halifesi (yerinde oturanı) olarak yaratıldı. Eğer Resulullah (s.a.a)&#39;in erkek &ccedil;ocuğu olsaydı, O hazretten sonra O&#39;nun halifesi olup, Hz. Ali&#39;den &ouml;ne ge&ccedil;miş olurdu; neticede Hz. Ali (a.s)&rsquo;ın vasilik ve halifeliği ger&ccedil;ekleşmiş olmazdı.&rdquo; <a href=\"#_ftn28\" name=\"_ftnref28\" style=\"mso-footnote-id:ftn28\" title=\"\">[28]</a></p>\n\n<p class=\"soru\">\n	S. 99- Hz. Peygamber (s.a.a)&rsquo;in en b&uuml;y&uuml;k kızının ismi ne idi ve hangi yılda vefat etti?</p>\n\n<p class=\"cevap\">\n	C. 99- Hz. Peygamber (s.a.a)&#39;in en b&uuml;y&uuml;k kızı Zeyneb idi, bi&#39;setten &ouml;nce teyzesi oğlu Ebu&#39;l As&rsquo;la evlenmişti, hicretin sekizinci yılının sonlarında vefat etti.</p>\n\n<p class=\"soru\">\n	S. 100- Hz. Peygamber (s.a.a)&rsquo;in yakın ashabından bir ka&ccedil; kişinin ismi ne idi?</p>\n\n<p class=\"cevap\">\n	1.C. 100- Hz. Peygamber (s.a.a)&#39;in yakın ashabının isimleri şunlardır:</p>\n\n<p class=\"ortayazi\">\n	Selman-ı Farisi. (Hz. Ali onu Lokman-ı Hekim&#39;den &uuml;st&uuml;n biliyordu.)</p>\n\n<p class=\"ortayazi\">\n	a) Ebuzer-i Gifari. (Hz. Peygamber (s.a.a) onu &uuml;mmetin sıddıkı ve z&uuml;htte de İsa bin Meryem&#39;in bir benzeri kabul ediyordu.)</p>\n\n<p class=\"ortayazi\">\n	b) Ebu Ma&#39;bed Mikdad bin Esved.</p>\n\n<p class=\"ortayazi\">\n	c) Bilal bin Riyah-i Habeşi. (Hz. Peygamber (s.a.a)&#39;in m&uuml;ezzini.)</p>\n\n<p class=\"ortayazi\">\n	d) Cabir bin Abdullah-i Ensari. (Bedir savaşına katılan ve &ldquo;Erbain g&uuml;n&uuml;&rdquo; İmam H&uuml;seyin&#39;in kabrini ilk ziyaret eden şanı y&uuml;ce sahabedir.)</p>\n\n<p class=\"ortayazi\">\n	e) Huzeyfe bin Yemani.</p>\n\n<p class=\"ortayazi\">\n	f) Ebu Eyyub-i Ensari. (Resulullah (s.a.a) Mekke&#39;den Medine&#39;ye hicret ettiğinde onun evine misafir oldular.)</p>\n\n<p class=\"ortayazi\">\n	g) Halid bin Said bin As. (İlk iman edenlerdendir. Onun M&uuml;sl&uuml;man olmasının sebebi şudur: Uykuda bir ateşin alevlendiğini g&ouml;r&uuml;yor, babası onu o ateşe atmak istiyor, fakat Resulullah onu kendisine doğru &ccedil;ekip ateşten kurtarıyor. Bundan dolayı uykudan uyanınca gidip M&uuml;sl&uuml;man oluyor.)</p>\n\n<p class=\"ortayazi\">\n	h) Huzeyme bin Sabit-i Ensari.</p>\n\n<p class=\"ortayazi\">\n	i) Zeyd bin Harise.</p>\n\n<p class=\"ortayazi\">\n	j) Ebu Ducane.</p>\n\n<p class=\"ortayazi\">\n	k) Abdullah bin Mes&#39;ud-i Huzeli.</p>\n\n<p class=\"ortayazi\">\n	l) Ammar bin Yasir.</p>\n\n<p class=\"ortayazi\">\n	m)&nbsp; Kays bin Asım-i Minkari.</p>\n\n<p class=\"soru\">\n	S. 101- &ldquo;Beni Selim&rdquo; kabilesinden bin kişilik bir grubun imanına sebep olan kertenkele meselesi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 101- Bir g&uuml;n g&ouml;&ccedil;ebe bir Arap kertenkeleyi elbisesinin kolunda saklayıp Hz. Peygamber (s.a.a)&#39;in yanına gelerek y&uuml;ksek bir sesle: &ldquo; Bu kertenkele sana iman etmedik&ccedil;e ben iman etmem.&rdquo; deyip kertenkeleyi yere attı. Resulullah (s.a.a); &ldquo;Ey kertenkele!&rdquo; diye buyurdu. Kertenkele herkesin işiteceği a&ccedil;ık bir dille; &ldquo;Buyurun, emredin&rdquo; dedi. Resulullah (s.a.a); &ldquo;Kime tapıyorsun?&rdquo; diye sordu. Kertenkele, &ldquo;Arşı g&ouml;kte, rahmeti cennette, azabı da cehennemde olan Allah&#39;a&rdquo; dedi. Resulullah (s.a.a); &ldquo;Ben kimim?&rdquo;diye buyurdular. Kertenkele; &ldquo;Sen alemlerin rabbinin resul&uuml; ve Peygamberlerin sonuncususun. Seni tasdik eden kurtuluşa erer, seni tekzip eden ziyana uğrar.&rdquo; dedi.</p>\n\n<p class=\"ortayazi\">\n	G&ouml;&ccedil;ebe Arap bunları duyunca &ccedil;ok etkilenip Hz. Peygambere d&ouml;nerek ş&ouml;yle dedi:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Şehadet ederim ki, Allah birdir, eşi yoktur, sen ise O&#39;nun Resul&uuml;s&uuml;n.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	G&ouml;&ccedil;ebe Arap bunları dedikten sonra kamil bir imanla kabilesine doğru d&ouml;nd&uuml;, onları İslam&#39;a davet etti, neticede onun kabilesinden bin kişi M&uuml;sl&uuml;man oldu.<a href=\"#_ftn29\" name=\"_ftnref29\" style=\"mso-footnote-id:ftn29\" title=\"\">[29]</a></p>\n\n<p class=\"soru\">\n	S. 102- &ldquo;Tebliğ&rdquo; ayeti nerede ve hangi m&uuml;nasebetten dolayı Resulullah&#39;a nazil oldu?</p>\n\n<p class=\"cevap\">\n	C. 102- Tebliğ ayeti, Hz. Peygamber&#39;in son haccı olan Haccet&#39;ul- Veda&rsquo;da Hz. Ali (a.s)&rsquo;ın velayet ve hilafetiyle ilgili nazil oldu. Ayetin Meali ş&ouml;yledir:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Ey Peygamber, Rabb&rsquo;inden sana indirileni tebliğ et. Eğer (bu g&ouml;revini) yapmayacak olursan O&#39;nun el&ccedil;iliğini tebliğ etmemiş olursun, Allah seni insanlardan koruyacaktır.&rdquo; <a href=\"#_ftn30\" name=\"_ftnref30\" style=\"mso-footnote-id:\nftn30\" title=\"\">[30]</a></p>\n\n<p class=\"soru\">\n	S. 103- Hz. Peygamber&rsquo;in Hz. Ali&#39;yi halife se&ccedil;mesiyle ilgili ayet ne zaman nazil oldu?</p>\n\n<p class=\"cevap\">\n	C. 103- Resulullah (s.a.a) Veda Haccından d&ouml;nerken &ldquo;Gadir-i Hum&rdquo; denilen yerde nazil oldu.</p>\n\n<p class=\"soru\">\n	S. 104- Resulullah (s.a.a), Hz. Ali&#39;yi halife se&ccedil;erken ne buyurdular?</p>\n\n<p class=\"cevap\">\n	C. 104- Resulullah (s.a.a) &ouml;ğle namazını Gadir-i Hum&#39;da kıldırdıktan sonra halk devenin eğerleriyle Resulullah (s.a.a) i&ccedil;in bir minber yaptılar. Resulullah (s.a.a) Allah&#39;a hamt ve senadan sonra Hz. Ali (a.s)&rsquo;ın elini tutup ş&ouml;yle buyurdular:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Ben kimin mevlası isem, Ali de onu mevlasıdır; Allah&#39;ım&rsquo; Ali&#39;yi seveni sev, ona d&uuml;şman olana d&uuml;şman ol, ona yardım edene yardım et, yardımını ondan esirgeyene yardımını esirge.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 105- Kur&rsquo;&acirc;n&#39;ın en son ayeti nerede Resulullah (s.a.a) &#39;e nazil oldu ve bu ayet hangi surededir?</p>\n\n<p class=\"cevap\">\n	C. 105- Kur&rsquo;&acirc;n&rsquo;ın en son ayeti, Hz. Peygamber (s.a.a) Haccet&#39;ul- Veda&#39;da Hz. Ali&#39;yi kendisine vasi ve halife tayin ettikten sonra nazil oldu. Bu ayet, Maide suresinin &uuml;&ccedil;&uuml;nc&uuml; ayetidir. Ayetin meali ş&ouml;yledir:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Bug&uuml;n k&uuml;fre sapanlar, sizin dininizden (dininizi yıkamaktan) umut kesmişlerdir. Artık onlardan korkmayın, benden korkun. Bug&uuml;n dininizi kemale erdirdim, &uuml;zerinizdeki nimetimi size tamamladım ve bir din olarak İslam&#39;ı se&ccedil;ip, beğendim.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 106- Hz. Peygamber&rsquo;in en son haccının ismi nedir?</p>\n\n<p class=\"cevap\">\n	C. 106- Resulullah (s.a.a)&#39;in en son haccının &ccedil;eşitli isimleri vardır. &Ouml;rneğin:</p>\n\n<p class=\"ortayazi\">\n	a) Haccet&#39;ul- Veda.</p>\n\n<p class=\"ortayazi\">\n	b) Haccet&#39;ul- Kemal.</p>\n\n<p class=\"ortayazi\">\n	c) Haccet&rsquo;ut- Temam.</p>\n\n<p class=\"ortayazi\">\n	d) Haccet&rsquo;ul- Belağ.</p>\n\n<p class=\"soru\">\n	S. 107- Gadir-i Hum vakasının, ebedileşmesinin sebebi nedir?</p>\n\n<p class=\"cevap\">\n	C. 107- Gadir-i Hum vakıasının edebileşmesinin sebeplerinden biri, iki ayetin bu &ouml;nemli vakıa hakkında nazil olmasıdır. Kur&rsquo;&acirc;n var olduk&ccedil;a, bu tarihi vakıa da var olacaktır. O iki ayet, Maide Suresinin 67. ayetiyle 3. ayetidir.</p>\n\n<p class=\"soru\">\n	S. 108- Hicretin onuncu yılında Medine&#39;ye gelerek iman eden, fakat doğum yerine d&ouml;nd&uuml;kten sonra peygamberlik iddiasında bulunan şahsın ismi nedir?</p>\n\n<p class=\"cevap\">\n	C. 108- Bu şahsın ismi Museyleme&rsquo;dir. Vatanına d&ouml;nd&uuml;kten sonra peygamberlik iddiasında bulundu, bazı saf veya mutaassıp insanları &ccedil;evresine topladıktan az m&uuml;ddet sonra, bir grup ashabıyla birlikte &ouml;ld&uuml;r&uuml;lerek bu batıl davası da temizlenmiş oldu.</p>\n\n<p class=\"soru\">\n	S. 109- Resulullah (s.a.a), &ouml;mr&uuml;n&uuml;n son anlarında usul-u dinden hangi aslı savundu?</p>\n\n<p class=\"cevap\">\n	C. 109- Resulullah (s.a.a) m&uuml;barek &ouml;mr&uuml;n&uuml;n son anlarına kadar, halifenin asıl ekseninden sapmaması i&ccedil;in imamet esasını savundu. Hz. Ali (a.s)&rsquo;ın hilafetini yazılı olarak sağlamlaştırmak ve kendisinden sonra canlı bir senet bırakmak i&ccedil;in ş&ouml;yle buyurdular: &ldquo;&Ouml;nemli bir şeyi yazmam i&ccedil;in bana k&acirc;ğıt ve m&uuml;rekkep getirin&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Ama risalet ve imamet makamına saygısızlık yapan bir grup kimseler, &Ouml;mer başta olmak &uuml;zere &ldquo;Peygamber sayıklıyor&rdquo; diyerek o mektubun yazılmasına mani oldular.</p>\n\n<p class=\"soru\">\n	S. 110- Acaba Hz. Peygamber&#39;den sonra imamet ve &ouml;nderlik makamı, nasla olan bir makam mı, yoksa se&ccedil;imle olan bir makam mıdır?</p>\n\n<p class=\"cevap\">\n	C. 110- Bu konuda M&uuml;sl&uuml;manlar arasında iki g&ouml;r&uuml;ş vardır; Şiiler, imamet ve y&ouml;neticilik makamının tensibi bir makam (yani Allah&#39;ın emriyle) olduğuna inanmaktalar. Ama S&uuml;nniler, bu makamın intihabi bir makam olduğunu (yani Hz. Peygamber&rsquo;den sonra &uuml;mmetin &ouml;nderini halkın se&ccedil;mesi gerektiği) kanaatindeler. Elbette bu iki grup, kendi g&ouml;r&uuml;şleri i&ccedil;in, &ccedil;eşitli deliller ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p class=\"soru\">\n	S. 111- Hz. Peygamber (s.a.a)&#39;i &ouml;ld&uuml;rmek komplosunda rol&uuml; olan Ebu Leheb&#39;in hanımının ismi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 111- &Uuml;mm&uuml; Cemil idi.</p>\n\n<p class=\"soru\">\n	S. 112- K&uuml;fr&uuml;n ele başlarından olup atını Hz. Peygamber (s.a.a)&rsquo;i &ouml;ld&uuml;rmek i&ccedil;in besleyen ve sonunda Hz. Peygamber&#39;in eliyle &ouml;ld&uuml;r&uuml;len şahsın ismi nedir?</p>\n\n<p class=\"cevap\">\n	C. 112- Ubey bin Halef&#39;tir.</p>\n\n<p class=\"soru\">\n	S. 113- Vahyin katipleri ka&ccedil; kişiydi ve onların isimleri nedir?</p>\n\n<p class=\"cevap\">\n	C. 113- Onların meşhurları şunlardır:</p>\n\n<p class=\"ortayazi\">\n	1) Hz. Ali bin Ebi Talib.</p>\n\n<p class=\"ortayazi\">\n	2) Abdullah bin Mes&#39;ud.</p>\n\n<p class=\"ortayazi\">\n	3) Zeyd bin Sabit.</p>\n\n<p class=\"ortayazi\">\n	4) Muaz bin Cebel.</p>\n\n<p class=\"ortayazi\">\n	5) Ubey bin Ka&#39;b.</p>\n\n<p class=\"soru\">\n	S. 114- Resulullah (s.a.a)&#39;in bize emanet bıraktığı iki değerli şey nedir?</p>\n\n<p class=\"cevap\">\n	C. 114- İki değerli emanetin biri Kur&rsquo;&acirc;n, diğeri ise Hz. Peygamber&#39;in Ehl-i Beyti&#39;dir.</p>\n\n<p class=\"soru\">\n	S. 115- Kur&rsquo;&acirc;n&#39;ın i&ccedil;eriği ka&ccedil; mevzudan ibarettir?</p>\n\n<p class=\"cevap\">\n	C. 115- Kur&rsquo;&acirc;n&#39;ın i&ccedil;eriği d&ouml;rt mevzudan ibarettir:</p>\n\n<p class=\"ortayazi\">\n	1) Akaid.</p>\n\n<p class=\"ortayazi\">\n	2) Şeriat ve kanunlar (ibadat ve muamelat).</p>\n\n<p class=\"ortayazi\">\n	3) Ahlaki s&ouml;zler.</p>\n\n<p class=\"ortayazi\">\n	4) Eğitici &ouml;yk&uuml;ler.</p>\n\n<p class=\"soru\">\n	S. 116- Kur&rsquo;&acirc;n&#39;ın tahriften korunmasına sebep olan etken nedir?</p>\n\n<p class=\"cevap\">\n	C. 116- Resulullah (s.a.a)&rsquo;in ileri g&ouml;r&uuml;şl&uuml;ğ&uuml; (tedbiri), M&uuml;sl&uuml;manların Kur&rsquo;&acirc;n&#39;ı ezberlemeleri, onu yazma ve yayınlamadaki &ccedil;aba ve gayretleri.</p>\n\n<p class=\"soru\">\n	S. 117- Resulullah (s.a.a)&#39;in mucizeleri ka&ccedil; kısımdır?</p>\n\n<p class=\"cevap\">\n	C. 117- Resulullah (s.a.a)&rsquo;in mucizeleri yedi kısma ayrılır:</p>\n\n<p class=\"ortayazi\">\n	1) Semavi cisimlere ait olan mucizeler: Ayın ikiye b&ouml;l&uuml;nmesi, g&uuml;neşin geri &ccedil;evrilmesi; yağmur, m&acirc;ide (sofra), yemek ve meyvelerin g&ouml;kten inmesi.</p>\n\n<p class=\"ortayazi\">\n	2) Cansız ve canlı varlıklardan g&ouml;r&uuml;len mucizeler: Taş ve ağacın Hazrete selam vermesi, O&rsquo;nun emriyle ağacın hareket etmesi; elinde kumların tesbih ve zikir etmesi ve hurma yaprağının Ebu Ducane&#39;ye kılı&ccedil; olması gibi.</p>\n\n<p class=\"ortayazi\">\n	3) Hayvanlarda g&ouml;r&uuml;len mucizeler: &Acirc;l-i Zuheyr&#39;in buzağısının konuşup halkı o Hazretin peygamberliğine davet etmesi; kurdun, devenin, kertenkelenin ve zehirlenmiş koyunun konuşmaları gibi.</p>\n\n<p class=\"ortayazi\">\n	4) &Ouml;l&uuml;leri diriltmek ve hastalara şifa vermek hakkındaki mucizeler: Hz. Ali (a.s)&rsquo;ın g&ouml;z&uuml;n&uuml;n ağrısının O Hazretin m&uuml;barek ağzının suyuyla iyileşmesi; bir ka&ccedil; hurmayla ka&ccedil; bin kişiyi doyurması; parmaklarının arasından &ccedil;ıkan suyla bir grup insanların at ve develerinin suya kanması; etini yediği ceylanı diriltmesi, Muaz bin Afra&#39;nın elini iyileştirmesi gibi.</p>\n\n<p class=\"ortayazi\">\n	5) D&uuml;şmanların şerrinin etkili olmaması hakkındaki mucizeler: Alay edenlerin helak olması, Utbe bin Ebi Leheb&#39;in aslan vesilesiyle par&ccedil;alanması gibi.</p>\n\n<p class=\"ortayazi\">\n	6) O Hazretin şeytan ve cinlere musallat olması ve onlardan bazılarının iman etmesi hususundaki mucizeleri.</p>\n\n<p class=\"ortayazi\">\n	7) Gayptan haber vermekle ilgili mucizeler.<a href=\"#_ftn31\" name=\"_ftnref31\" style=\"mso-footnote-id:ftn31\" title=\"\">[31]</a></p>\n\n<p class=\"soru\">\n	S. 118- Hz. Peygamber (s.a.a)&rsquo;in daima diri ve ebedi olan mucizesi nedir?</p>\n\n<p class=\"cevap\">\n	C. 118- Hz. Peygamber (s.a.a)&#39;in ebedi olan mucizesi, Kur&rsquo;&acirc;n-ı Kerim&#39;dir. Kur&rsquo;&acirc;n sadece lafız, fesahat ve bel&acirc;gat a&ccedil;ısından mucize değildir, belki mana, ahkam ve kanunlara sahip olma a&ccedil;ısından da mucizedir. İlim ilerledik&ccedil;e, İslam ve Kuran&#39;ın ebedileşme sırrı daha da aydınlanıyor.</p>\n\n<p class=\"soru\">\n	S. 119- Mucize nedir?</p>\n\n<p class=\"cevap\">\n	C. 119- Mucize, diğer kimselerin yapmasından aciz olduğu olağan &uuml;st&uuml; bir iştir. Mucize şu &ouml;zelliklere sahip olmalıdır:</p>\n\n<p class=\"ortayazi\">\n	1) İnsanların, hatta yeteneklilerin g&uuml;c&uuml;n&uuml;n &uuml;zerindeki bir iş olmalıdır.</p>\n\n<p class=\"ortayazi\">\n	2) Tehaddiyle (meydan okumakla) birlikte olmamalıdır.</p>\n\n<p class=\"ortayazi\">\n	3) N&uuml;b&uuml;vvet iddiasıyla birlikte olmalıdır. (Bu &ouml;zellik Peygamberlere mahsus).</p>\n\n<p class=\"soru\">\n	S. 120- Acaba Hz. Peygamber (s.a.a) kendisinden istenilen b&uuml;t&uuml;n mucizeleri yapıyor muydu?</p>\n\n<p class=\"cevap\">\n	C. 120- Hz. Peygamber (s.a.a)&#39;den mucize istemeleri, eğer ger&ccedil;ekten doğru ve hakikati tanımak i&ccedil;in olsaydı, Hazret Allah&#39;ın izniyle mucize yapardı. Ama mucize istemeleri bahane veya alay i&ccedil;in olsaydı, Hz. Peygamber (s.a.a) o isteği kabul etmezdi.</p>\n\n<p class=\"soru\">\n	S. 121- Acaba peygamberler, mucize g&ouml;stermekte Allah&#39;ın iznine muhta&ccedil; mıydılar?</p>\n\n<p class=\"cevap\">\n	C. 121- Evet Allah&#39;ın iznine muhta&ccedil;tılar.</p>\n\n<p class=\"soru\">\n	S. 122- Mucize, sihir ve b&uuml;y&uuml; arasındaki fark nedir?</p>\n\n<p class=\"cevap\">\n	C. 122- Sihirbazlar, bazı eğitim ve &ouml;ğretimlerle sihir ve b&uuml;y&uuml;c&uuml;l&uuml;k yapıyorlar. Ama peygamberlerin mucizesi Allah&#39;ın onlara verdiği kudretle olmaktadır; hi&ccedil;bir eğitim ve &ouml;ğretime ihtiya&ccedil;ları yoktur. Sihirbazlar ancak birka&ccedil; şeyde sihir yapabilirler, ama peygamberler her &ccedil;eşit olağan &uuml;st&uuml; işler yapıyorlar.</p>\n\n<p class=\"soru\">\n	S. 123- Peygamberlerin &ouml;zelliklerinden biri olan masumiyetten maksat nedir?</p>\n\n<p class=\"cevap\">\n	C. 123- Peygamberlerin masumiyetinden maksat, onların kendi risalet (g&ouml;rev)lerinde yanılıp hata yapmamalarıdır. Onlar sahip oldukları ilim ve yakinden dolayı, g&uuml;nah yapmaz ve g&uuml;nah yapmayı akıllarından bile ge&ccedil;irmezlerdi.</p>\n\n<p class=\"soru\">\n	S. 124- Kur&rsquo;&acirc;n&#39;da zikredilen &ldquo;Hatem&rsquo;un- Nebiyyin&rdquo;den maksat nedir?</p>\n\n<p class=\"cevap\">\n	C. 124- Hatem&rsquo;un- Nebiyyin&#39;den maksat, peygamberlik d&ouml;neminin sona ermesi, artık vahiy yoluyla yeni bir dinin gelmeyeceği ve İslam dininin İlahi dinlerin en sonuncusu olmasıdır.</p>\n\n<p class=\"soru\">\n	S. 125- Neden peygamberler insan t&uuml;r&uuml;nden idiler?</p>\n\n<p class=\"cevap\">\n	C. 125- Peygamberlerin insan t&uuml;r&uuml;nden olmasının sebebi, yapatıklarının, biz insanlar i&ccedil;in &ouml;rnek olması i&ccedil;indir. Eğer insan cinsinden olmayıp biz insanlar gibi yaşamasaydılar, usve ve &ouml;rnek olarak tanıtılmazlardı. Bundan dolayı peygamberler bizim gibi yiyip i&ccedil;iyor, evleniyor, hayatlarını s&uuml;rd&uuml;rmek etmek i&ccedil;in &ccedil;alışıyor ve bir s&uuml;re sonra bu d&uuml;nyadan g&ouml;&ccedil;&uuml;yorlardı. Vahiy yoluyla Allah Teala ile ilişkileri sayesinde, hakikat peşinde olan insanlar i&ccedil;in yaşam &ouml;rneği idiler.<a href=\"#_ftn32\" name=\"_ftnref32\" style=\"mso-footnote-id:ftn32\" title=\"\">[32]</a></p>\n\n<p class=\"soru\">\n	S. 126- İlk İslami antlaşmanın ismi nedir bu antlaşma nerede yapıldı ve onun i&ccedil;eriği ne idi?</p>\n\n<p class=\"cevap\">\n	C. 126- İlk İslami antlaşmanın ismi, Akabe antlaşmasıdır. Bi&#39;setin on ikinci yılında Medine halkından bir grup insanlar m&uuml;sl&uuml;man olduktan sonra, on iki kişiden oluşan bir grupla Medine&#39;den hareket edip Akabe&#39;de Resulullah (s.a.a) ile g&ouml;r&uuml;şt&uuml;ler. İlk İslami antlaşma orada yapılmış oldu. Antlaşmanın i&ccedil;eriği ş&ouml;yle idi:</p>\n\n<p class=\"ortayazi\">\n	Aşağıdaki vazifelerle amel etmemiz i&ccedil;in Resulullah (s.a.a)&#39;le antlaştık:</p>\n\n<p class=\"ortayazi\">\n	1) Allah&#39;a ortak koşmayacağız.</p>\n\n<p class=\"ortayazi\">\n	2) Hırsızlık ve zina yapmayacağız.</p>\n\n<p class=\"ortayazi\">\n	3) &Ccedil;ocuklarımızı &ouml;ld&uuml;rmeyeceğiz.</p>\n\n<p class=\"ortayazi\">\n	4) Birbirimize iftira etmeyeceğiz.</p>\n\n<p class=\"ortayazi\">\n	5) K&ouml;t&uuml; işler yapmayacağız, iyi işlerde itaat edeceğiz.<a href=\"#_ftn33\" name=\"_ftnref33\" style=\"mso-footnote-id:ftn33\" title=\"\">[33]</a></p>\n\n<p class=\"soru\">\n	S. 127- &ldquo;Dar&rsquo;un- Nedve&rdquo; nedir?</p>\n\n<p class=\"cevap\">\n	C. 127- Dar&rsquo;un- Nedve, Kureyş b&uuml;y&uuml;klerinin, zorluk ve sorunlara &ccedil;&ouml;z&uuml;m yolu bulmak i&ccedil;in toplandıkları yerin ismidir.</p>\n\n<p class=\"soru\">\n	S. 128- Alkoll&uuml; ve genel olarak sarhoş edici meşrubatın haram kılınmasıyla ilgili ayet hangi yılda inmiştir?</p>\n\n<p class=\"cevap\">\n	C. 128- Alkoll&uuml; meşrubat ve sarhoş edici şeylerin haram kılınma emri, hicretin d&ouml;rd&uuml;nc&uuml; yılında Hz. Peygamber (s.a.a)&#39;e nazil oldu.<a href=\"#_ftn34\" name=\"_ftnref34\" style=\"mso-footnote-id:ftn34\" title=\"\">[34]</a></p>\n\n<p class=\"soru\">\n	S. 129- Resulullah (s.a.a) kadınlardan nasıl bey&#39;at aldı ve bey&#39;atin sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 129- Bey&#39;atin alınma şekli ş&ouml;yle idi: Resulullah (s.a.a) suyla dolu bir kap getirmelerini istedi, kabı getirdiklerinde hazret i&ccedil;ine biraz esans d&ouml;kt&uuml;ler, sonra elini onun i&ccedil;ine daldırıp M&uuml;mtehine suresinin şu on ikinci ayetini okudular:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Ey Peygamber, m&uuml;min kadınlar, Allah&#39;a hi&ccedil;bir şeyi şirk koşmamak, hırsızlık yapmamak, zina etmemek, &ccedil;ocuklarını &ouml;ld&uuml;rmemek, elleri ve ayakları arasında bir iftira d&uuml;z&uuml;p-uydurmamak (Gayr-i meşru olan bir &ccedil;ocuğu kocalarına dayandırmamak), maruf (iyi ve yararlı bir iş) konusunda sana isyan etmemek &uuml;zere, sana bey&rsquo;at etmek amacıyla geldikleri zaman, onların bey&rsquo;atlerini iste. Ş&uuml;phesiz Allah &ccedil;ok bağışlayan ve &ccedil;ok esirgeyendir.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Sonra yerinden kalktı ve kadınlara ş&ouml;yle buyurdu: &ldquo;Kur&rsquo;&acirc;n&#39;dan okuduğum şartlarla bana bey&#39;at etmek isteyenler kabın i&ccedil;erisindeki suya elini dokundurarak mezkur şartlara vefalı kalacağını bildirsinler.&rdquo;</p>\n\n<p class=\"ortayazi\">\n	Bu bey&#39;atin sebebi, Mekkeli kadınlar arasında iffetli olmayan kadınların olması idi. Onlardan bey&#39;at alınmadığı takdirde iğren&ccedil; işlerine, gizlide de olsa devam etmeleri ihtimali vardı.</p>\n\n<p class=\"soru\">\n	S. 130- Kıblenin Beyt&#39;ul- Mukaddes&rsquo;ten Ka&#39;be&#39;ye doğru değişmesinin emri hangi yılda Hz. Peygamber&#39;e nazil oldu ve bunun sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 130- Hicretin ikinci yılında kıblenin değişme emri Hz. Peygamber&#39;e nazil oldu. Bunun sebebi ise şu idi: Yahudiler, kendisini kamil bir din bilen İslam&#39;ın m&uuml;stakil bir kıblesinin olmamasını onun i&ccedil;in bir eksiklik sayıyor ve İslam&#39;ın evrensel bir din olduğuna inanmıyorlardı. Zu Kıbleteyn Mescidi, o &ouml;nemli vakıanın anısıdır.<a href=\"#_ftn35\" name=\"_ftnref35\" style=\"mso-footnote-id:ftn35\" title=\"\">[35]</a></p>\n\n<p class=\"soru\">\n	S. 131- Arapların Hz. Peygamber (s.a.a)&rsquo;in &ouml;nderliğinde yaptığı ilk hac merasimi ne zaman ve hangi yılda yapıldı?</p>\n\n<p class=\"cevap\">\n	C. 131- Hicretin 8. Yılı zilkade ayının yarısında yapıldı. Yani Hz. Peygamber (s.a.a) Huneyn ganimetlerini b&ouml;l&uuml;p bitirdikten sonra, haccın manevi merasimine hazırlandılar.</p>\n\n<p class=\"soru\">\n	S. 132- Hz. Hz. Peygamber (s.a.a) hicretin 8.yılında Mekke&#39;yi terk edince, Mekke&#39;ye kimi vali tayin etti ve bunun sebebi ne idi?</p>\n\n<p class=\"cevap\">\n	C. 132- Hz. Peygamber (s.a.a), hicretin 8. Yılında Mekke&#39;yi terk ettiklerinde, sabırlı ve akıllı bir gen&ccedil; olan Attab bin Esid&rsquo;i Mekke&#39;ye vali tayin etti. Bu b&ouml;lgenin siyasi ve dini işlerini doğru bir şekilde idare etmek ve gıyabında bir kargaşalık &ccedil;ıkmaması i&ccedil;in bazılarının o b&ouml;lgede g&ouml;revlendirilmesi gerekiyordu.</p>\n\n<p class=\"soru\">\n	S. 133- Neden Hz. Peygamber (s.a.a) onca yaşlı kişilerin olmasına rağmen yirmi yaşındaki bir genci Mekke&#39;ye vali tayin etti?</p>\n\n<p class=\"cevap\">\n	C. 133- Hz. Peygamber (s.a.a) yeni M&uuml;sl&uuml;man olmuş 23 yaşındaki bir genci (Attab bin Esid&#39;i), Mekke&#39;ye vali tayin ederek onu bir &ccedil;ok yaşlılara tercih etmekle vehimler settini kırdı. Hz. Peygamber (s.a.a) bu ameliyle, y&uuml;ksek makamlara erişmenin liyakate bağlı olduğunu ve yaş k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;n&uuml;n layık olduğu takdirde buna mani olmadığını ispatlamış oldu.</p>\n\n<p class=\"soru\">\n	S. 134- &ldquo;Dırar&rdquo; mescidi, kimin emriyle, nerede ve ne hedef i&ccedil;in yapıldı?</p>\n\n<p class=\"cevap\">\n	C. 134- Dırar Mescidi, Ebu Amir&#39;in (Uhud savaşının meşhur şehidi olan Hanzale&rsquo;nin babası) emriyle Kuba denilen k&ouml;yde M&uuml;sl&uuml;manların camisi karşısında yapıldı. Ebu Amir, din ve dini k&uuml;lt&uuml;r&uuml;n hakim olduğu bir &uuml;lkede dini yıkmak i&ccedil;in en iyi vesilenin din adından su istifade ederek her şeyden daha fazla dine zarar verebileceğini hissetmişti. Bundan dolayı Dırar Mescidi&rsquo;ni yapmaya teşebb&uuml;s etti.</p>\n\n<p class=\"soru\">\n	S. 135- Resulullah (s.a.a)&rsquo;in, yerle bir edilmesi, direklerinin yakılması, yerinin de bir m&uuml;ddete kadar &ccedil;&ouml;pl&uuml;k olarak kullanılmasını emrettiği caminin ismi nedir ve onun yıkılması ne gibi sonu&ccedil;lar doğurdu?</p>\n\n<p class=\"cevap\">\n	C. 135- O caminin ismi Dırar idi. Onun yıkılması, nifak grubunun g&ouml;vdesine &ccedil;ok ağır darbe indirdi. Artık o g&uuml;nden sonra, bu nifak grubunun bağları &ccedil;&ouml;z&uuml;lm&uuml;ş oldu. Onların tek himayecisi olan &ldquo;Abdullah bin Ubey&rdquo; de Tebuk savaşından iki ay sonra &ouml;ld&uuml;, onun &ouml;lmesiyle bu nifak ordusu daha bir bozguna uğradı.</p>\n\n<p class=\"soru\">\n	S. 136- Resulullah (s.a.a)&rsquo;in, Hz. Ali&#39;yi Yemen&#39;e g&ouml;nderirken ona yaptığı d&ouml;rt &ouml;nemli tavsiye ne idi?</p>\n\n<p class=\"cevap\">\n	C. 136- Hz. Peygamber (s.a.a) Hz. Ali&#39;ye ş&ouml;yle buyurdu:</p>\n\n<p class=\"ortayazi\">\n	a) Dua ve m&uuml;nacatı kendine meslek edin, zira dua genellikle icabetle beraberdir.</p>\n\n<p class=\"ortayazi\">\n	b) T&uuml;m hallerinde ş&uuml;kredici ol. &Ccedil;&uuml;nk&uuml; ş&uuml;kretmek nimetin &ccedil;oğalmasına sebep olur.</p>\n\n<p class=\"ortayazi\">\n	c) Bir kimse veya bir grupla anlaşma yaptığında, o anlaşmayı saygılı say.</p>\n\n<p class=\"ortayazi\">\n	d) Halka hile yapmaktan, onları aldatmaktan sakın. Zira k&ouml;t&uuml; adamların hileleri kendilerine d&ouml;ner.</p>\n\n<p class=\"ortayazi\">\n	S. 137- &ldquo;Ulu&#39;l- Azm&rdquo; ne demektir ve ka&ccedil; peygamber Ulu&#39;l- Azm olarak tanıtılmıştır?</p>\n\n<p class=\"cevap\">\n	C. 137- Peygamberlerden beş tanesi şeriat (kitap ve risalet) sahibi olduklarından dolayı onlara &ldquo;Ulu&#39;l- Azm&rdquo; denilmiştir. Onlar şunlardır:</p>\n\n<p class=\"ortayazi\">\n	a) Hz. Nuh.</p>\n\n<p class=\"ortayazi\">\n	b) Hz. İbrahim.</p>\n\n<p class=\"ortayazi\">\n	c) Hz. Musa Hz. İsa.</p>\n\n<p class=\"ortayazi\">\n	d) Hz. Muhammed.<a href=\"#_ftn36\" name=\"_ftnref36\" style=\"mso-footnote-id:ftn36\" title=\"\">[36]</a></p>\n\n<p class=\"soru\">\n	S. 138- &ldquo;Ulu&#39;l azm&rdquo; olan peygamberlerin isimleri hangi surede ge&ccedil;miştir?</p>\n\n<p class=\"cevap\">\n	C. 138- Ulu&#39;l- Azm peygamberlerin isimleri, Ahzab suresinin yedinci ve Şura suresinin on &uuml;&ccedil;&uuml;nc&uuml; ayetlerinde ge&ccedil;miştir.</p>\n\n<p class=\"soru\">\n	S. 139- Hz. Peygamber&rsquo;in neseb-i şerifini beyan edin?</p>\n\n<p class=\"cevap\">\n	C. 139- Hz. Peygamber&#39;in nesebi (babaları) ş&ouml;yledir:</p>\n\n<p class=\"ortayazi\">\n	1) Abdullah.</p>\n\n<p class=\"ortayazi\">\n	2) Abdulmuttalib.</p>\n\n<p class=\"ortayazi\">\n	3) Haşim.</p>\n\n<p class=\"ortayazi\">\n	4) Abdumenaf.</p>\n\n<p class=\"ortayazi\">\n	5) Kusay.</p>\n\n<p class=\"ortayazi\">\n	6) Kelab.</p>\n\n<p class=\"ortayazi\">\n	7) Murre.</p>\n\n<p class=\"ortayazi\">\n	8) Ka&#39;b.</p>\n\n<p class=\"ortayazi\">\n	9) Luvey.</p>\n\n<p class=\"ortayazi\">\n	10)&nbsp; Galiba.</p>\n\n<p class=\"ortayazi\">\n	11)&nbsp; Fihr.</p>\n\n<p class=\"ortayazi\">\n	12)&nbsp; Malik.</p>\n\n<p class=\"ortayazi\">\n	13)&nbsp; Nizar.</p>\n\n<p class=\"ortayazi\">\n	14)&nbsp; Mead.</p>\n\n<p class=\"ortayazi\">\n	15)&nbsp; Adnan.</p>\n\n<p class=\"ortayazi\">\n	Adnan&#39;a kadar Hz. Peygamber (s.a.a)&#39;in nesep silsilesi hakkında, nesep uzmanları arasında g&ouml;r&uuml;ş ittifakı vardır. Ama Adnan&#39;dan Hz. Adem&#39;e dek bir &ccedil;ok g&ouml;r&uuml;ş ihtilafı vardır. Bundan dolayı bir rivayete g&ouml;re Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Benim nesebim Adnan&#39;a yetiştiğinde orada durun&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" style=\"mso-footnote-id:ftn37\" title=\"\">[37]</a></p>\n\n<p class=\"soru\">\n	S. 140- Hz. Peygamber (s.a.a)&rsquo;in nesep silsilesi ka&ccedil; vasıtayla Hz. Adem&rsquo;e ulaşıyor?</p>\n\n<p class=\"cevap\">\n	C. 140- Kırk sekiz vasıtayla Hz. Adem&#39;e ulaşıyor. Bu silsile i&ccedil;erisinde Hz. İbrahim, Hz. İsmail, Hz. Nuh, Hz. İdris gibi peygamberler de bulunmaktadır.</p>\n\n<p class=\"soru\">\n	S. 141- Cahiliye asrında Hz. Peygamber&#39;in birinci ceddi olan Abdulmuttalib&#39;in s&uuml;nnet edindiği ve Allah Teala&#39;nın da İslam kanununda onu kabul ettiği beş şey nedir?</p>\n\n<p class=\"cevap\">\n	C. 141- S&uuml;nnet olan o beş şey şunlardır</p>\n\n<p class=\"ortayazi\">\n	1) &Uuml;vey annenin &uuml;vey evl&acirc;tlarına haram olması.</p>\n\n<p class=\"ortayazi\">\n	2) Hazinenin humusunun farz olması.</p>\n\n<p class=\"ortayazi\">\n	3) Zemzem kuyusundan hacılara su vermenin gerekliği.</p>\n\n<p class=\"ortayazi\">\n	4) &Ouml;ld&uuml;ren insanın diyetinin 100 deve olarak kararlaştırılması.</p>\n\n<p class=\"ortayazi\">\n	5) Ka&#39;be&#39;nin etrafında yedi defa tavaf etmek.</p>\n\n<p class=\"soru\">\n	S. 142- Hangi zamanda, Arabistan yarım adasında puta tapma s&uuml;nnetinin k&ouml;k&uuml; kazıldı?</p>\n\n<p class=\"cevap\">\n	C. 142- Hicretin dokuzuncu yılında Mekke&#39;de Hz. Ali vasıtasıyla Bereat suresi ve Resulullah (s.a.a)&#39;in bildirisi okunduktan d&ouml;rt ay ge&ccedil;mişken m&uuml;şrikler grup-grup tevhit dinine y&ouml;neldiler. B&ouml;ylece hicretin onuncu yılının yarılarında, Arabistan yarım adasında puta tapmanın k&ouml;k&uuml; kesilmiş oldu.</p>\n\n<p class=\"soru\">\n	S. 143- Hangi tarihte &ouml;ğle, ikindi ve yatsı namazları d&ouml;rt, akşam namazı ise &uuml;&ccedil; rek&#39;at olarak farz kılındı?</p>\n\n<p class=\"cevap\">\n	C. 143- Hicretten &ouml;nce beş vakit namazlar, ikişer rekat olarak kılınıyordu. Ama hicretin ilk yılında Allah&#39;ın emriyle misafir olmayanların namazlarına yedi rekat daha artırıldı; yani &ouml;ğle, ikindi ve yatsı namazları d&ouml;rder rekat, akşam namazı ise &uuml;&ccedil; rekat olarak kılındı.</p>\n\n<p class=\"soru\">\n	S. 144- Ezan ve ikamet ne zaman, ibadi m&uuml;stahap vazifelerden sayıldı?</p>\n\n<p class=\"cevap\">\n	C. 144- Hicretin ilk yılında.</p>\n\n<p class=\"soru\">\n	S. 145- Allah Teala&#39;nın, Enfal suresinin 45, 46 ve 47. ayetlerinde M&uuml;sl&uuml;manlara tavsiye ettiği zafer ve galibiyetin remzi (sırrı) nedir?</p>\n\n<p class=\"cevap\">\n	C. 145- Allah Teala&#39;nın M&uuml;sl&uuml;manlara a&ccedil;ıkladığı altı zafer ve galibiyet remzi şunlardır.</p>\n\n<p class=\"ortayazi\">\n	1) Dayanıklı olmak.</p>\n\n<p class=\"ortayazi\">\n	2) Allah&#39;ı &ccedil;ok&ccedil;a zikretmek.</p>\n\n<p class=\"ortayazi\">\n	3) Allah ve Resul&uuml;ne itaat etmek.</p>\n\n<p class=\"ortayazi\">\n	4) &Ccedil;ekişmemek ve birliği korumak.</p>\n\n<p class=\"ortayazi\">\n	5) Sabretmek (direnmek).</p>\n\n<p class=\"ortayazi\">\n	6) Azgınlık ve g&ouml;steriş yapmamak.<a href=\"#_ftn38\" name=\"_ftnref38\" style=\"mso-footnote-id:ftn38\" title=\"\">[38]</a></p>\n\n<p class=\"soru\">\n	S. 146- Hicap (&ouml;rt&uuml;nme) emri ne zaman nazil oldu?</p>\n\n<p class=\"cevap\">\n	C. 146- Hicretin beşinci yılında Nur suresinin 31. ayetinin nazil olmasıyla kadınlar i&ccedil;in &ouml;rt&uuml;nme farz kılındı.</p>\n\n<p class=\"soru\">\n	S. 147- &Ouml;zel ibadetgahlarında Allah Teala ile m&uuml;nacat eden peygamberler kimlerdi?</p>\n\n<p class=\"cevap\">\n	C. 147- &Uuml;&ccedil; Peygamber &ouml;zel ibadethaglarında Allah Teala&rsquo;yla m&uuml;nacat etmişlerdir:</p>\n\n<p class=\"ortayazi\">\n	Hz. Musa Tur dağında, Hz. Yunus denizde balığın karnında, Peygamber-i Ekrem (s.a.a) de Beyt&#39;ul- Mamur&rsquo;da.<a href=\"#_ftn39\" name=\"_ftnref39\" style=\"mso-footnote-id:ftn39\" title=\"\">[39]</a></p>\n\n<p class=\"soru\">\n	S. 148- &ldquo;Hilf&#39;ul- Fudul&rdquo; antlaşması ne idi ve ni&ccedil;in bu isimle meşhur oldu?</p>\n\n<p class=\"cevap\">\n	C. 148- Nakl edildiğine g&ouml;re cahiliye d&ouml;neminde Fuzeyl bin Hars, Fuzeyl bin Vidaa, ve Mufazzal isminde &uuml;&ccedil; kişi, Mekke&#39;de mazlumları savunacaklarına dair yemin ettiler. Bu &uuml;&ccedil; kişinin ismi &ldquo;Fadl&rdquo; maddesinde ortak olduğundan dolayı onların antlaşması &ldquo;Hilf&#39;ul- Fudul&rdquo; olarak meşhur oldu. İlgin&ccedil; şu ki Resulullah (s.a.a) de bu antlaşmaya katılmıştı.<a href=\"#_ftn40\" name=\"_ftnref40\" style=\"mso-footnote-id:ftn40\" title=\"\">[40]</a></p>\n\n<p class=\"soru\">\n	S. 149- Allah&#39;ın yarattığı ilk şey ne idi?</p>\n\n<p class=\"cevap\">\n	C. 149- Bir hadiste ş&ouml;yle ge&ccedil;miştir:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Allah&#39;ın yaratığı ilk şey, Hz. Muhammed (s.a.a) ile Hz. Ali (a.s)&rsquo;ın nurlarıydı.&rdquo;</p>\n\n<p class=\"soru\">\n	S. 150- Hz. Peygamber&rsquo;in s&ouml;z ve amellerinin t&uuml;m&uuml;ne ne diyorlar?</p>\n\n<p class=\"cevap\">\n	C. 150- S&uuml;nnet ve siret diyorlar.</p>\n\n<p class=\"soru\">\n	S. 151- Peygamberler vasıtası ile halka iletilen teklifler (ahkam), onların kendilerini de kapsıyor muydu?</p>\n\n<p class=\"cevap\">\n	C. 151- Evet, onların kendilerini de kapsıyordu; bazen onların vazifeleri daha ağır oluyordu da diyebiliriz.</p>\n\n<p class=\"soru\">\n	S. 152- Hz. Peygamber (s.a.a), halkı hidayet ve irşat etmesine ve onca &ccedil;ektiği zahmetlere karşılık, halktan &uuml;cret istiyor muydu?</p>\n\n<p class=\"cevap\">\n	C. 152- Hayır, istemiyordu; hi&ccedil;bir peygamber de istememiştir.<a href=\"#_ftn41\" name=\"_ftnref41\" style=\"mso-footnote-id:ftn41\" title=\"\">[41]</a></p>\n\n<p class=\"soru\">\n	S. 153- Acaba sadece peygamberler mi adaleti hakim kılmakla m&uuml;kelleftirler?</p>\n\n<p class=\"cevap\">\n	C. 153- Hayır, halkın kendisi de kıyam edip onu hakim kılmakla m&uuml;kelleftirler. Nitekim Kur&rsquo;&acirc;n ş&ouml;yle buyuruyor:</p>\n\n<p class=\"ortayazi\">\n	&ldquo;Ant olsun, biz peygamberimizi apa&ccedil;ık olan belgelerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye...&rdquo; <a href=\"#_ftn42\" name=\"_ftnref42\" style=\"mso-footnote-id:ftn42\" title=\"\">[42]</a></p>\n\n<p class=\"soru\">\n	S. 154- &ldquo;Velime&rdquo; nedir? Resulullah (s.a.a) ka&ccedil; şey hakkında onu tavsiye etmiştir?</p>\n\n<p class=\"cevap\">\n	C. 154- Velime, ziyafet manasına gelmektedir. Resulullah (s.a.a) beş şey i&ccedil;in velime verilmesini tavsiye etmiştir: Evlenmek, yeni doğan &ccedil;ocuk, &ccedil;ocuğun s&uuml;nnet edilmesi, yeni ev almak, hac seferinden d&ouml;nmek.</p>\n\n<p class=\"soru\">\n	S. 155- Resulullah (s.a.a) a&ccedil;ısından komşuluk haddi ne kadardır?</p>\n\n<p class=\"cevap\">\n	C. 155- D&ouml;rt taraftan kırk ev komşu sayılmaktadır.</p>\n\n<p class=\"soru\">\n	S. 156- İslam&#39;da hangi kanun ve kuralların uygulanması farz kılınmıştır?</p>\n\n<p class=\"cevap\">\n	C. 156- Allah, Resulullah, masum İmam veya O&#39;nlar tarafından toplumda vekil tayin edilen şahısların koydukları kanunların uygulanması farzdır.</p>\n\n<p class=\"soru\">\n	S. 157- Hz. Peygamber (s.a.a) a&ccedil;ısından, b&uuml;t&uuml;n bereketler ne zaman İslam &uuml;mmetinden kaldırılmış olur?</p>\n\n<p class=\"cevap\">\n	C. 157- İslam &uuml;mmeti (M&uuml;sl&uuml;manlar) iyiliğe emr, k&ouml;t&uuml;l&uuml;kten nehiy etmedikleri zaman.</p>\n\n<p class=\"soru\">\n	S. 158- Hz. Hz. Peygamber (s.a.a) a&ccedil;ısından, ne zaman yer ve g&ouml;kten İslam &uuml;mmetinin yardımına koşan bulunmaz?</p>\n\n<p class=\"cevap\">\n	C. 158- Emr-i bil&rsquo;maruf ve nehy-i an&#39;il m&uuml;nkerden y&uuml;z &ccedil;evirdikleri zaman.</p>\n\n<p class=\"soru\">\n	S. 159- Hangi yollarla, ger&ccedil;ek peygamberi ger&ccedil;ek olmayan sahte peygamberlerden ayırt edip tanımak m&uuml;mk&uuml;nd&uuml;r?</p>\n\n<p class=\"cevap\">\n	C. 159- &Uuml;&ccedil; yolla ger&ccedil;ek olan Peygamberleri tanımak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p class=\"ortayazi\">\n	1) Mucizesinin olması.</p>\n\n<p class=\"ortayazi\">\n	2) &Ouml;nceki Peygamberin onun gelmesini m&uuml;jdelemesi .</p>\n\n<p class=\"ortayazi\">\n	3) Onun peygamberlik iddiasının doğruluğuna delalet eden nişanelerini (g&uuml;venilir ve yalancı olmaması gibi) araştırmak.</p>\n\n<p class=\"soru\">\n	S. 160- Resulullah (s.a.a) ne g&uuml;n&uuml; ve nerede vefat ettiler?</p>\n\n<p class=\"cevap\">\n	C. 160- Resulullah (s.a.a), Hicretin on birinci yılı Sefer ayının yirmi sekizinde Pazartesi g&uuml;n&uuml; Medine-i M&uuml;nevvere&#39;de vefat ettiler.</p>\n\n<p class=\"soru\">\n	S. 161- Resulullah (s.a.a) ka&ccedil; yaşında iken vefat ettiler?</p>\n\n<p class=\"cevap\">\n	C. 161- 63 yaşında.</p>\n\n<p class=\"soru\">\n	S. 162- Resulullah (s.a.a)&#39;in, gus&uuml;l, kefen ve defin işlerini kim yaptı?</p>\n\n<p class=\"cevap\">\n	C. 162- Hz. Ali bin Ebi Talib (a.s).</p>\n\n<p class=\"soru\">\n	S. 163- Resulullah (s.a.a)&rsquo;in n&uuml;b&uuml;vvet suresi ka&ccedil; yıl s&uuml;rd&uuml;?</p>\n\n<p class=\"cevap\">\n	C. 163- Yirmi &uuml;&ccedil; yıl, yani 40 yaşından 63 yaşına kadar.</p>\n\n<p class=\"soru\">\n	S. 164- Hz. Peygamber ( s.a.a)&#39;in hayatı ka&ccedil; d&ouml;neme ayrılır?</p>\n\n<p class=\"cevap\">\n	C. 164- &Uuml;&ccedil; d&ouml;neme ayrılır:</p>\n\n<p class=\"ortayazi\">\n	1) Peygamberlikten &ouml;nceki d&ouml;nem (kırk yıl).</p>\n\n<p class=\"ortayazi\">\n	2) Peygamberlikten sonra Mekke&#39;deki d&ouml;nem (13 yıl).</p>\n\n<p class=\"ortayazi\">\n	3) Mekke&#39;den Medine&#39;ye hicret ettikten sonraki d&ouml;nem (10 yıl).</p>\n\n<p class=\"soru\">\n	S. 165- Hz. Peygamber (s.a.a) &#39;in merkad-i şerifi (mezarı) nerededir?</p>\n\n<p class=\"cevap\">\n	C. 165- Medine-i M&uuml;nevvere&#39;de Mescid&#39;&uuml;n- Nebi&#39;nin kenarındadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div style=\"mso-element:footnote-list\">\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" style=\"mso-footnote-id:\nftn1\" title=\"\">[1]</a> - Sire-i Halebi, c. 1, s. 93.</p>\n	</div>\n\n	<div id=\"ftn2\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" style=\"mso-footnote-id:\nftn2\" title=\"\">[2]</a> - El-Mizan c. 19, s. 93.</p>\n	</div>\n\n	<div id=\"ftn3\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" style=\"mso-footnote-id:\nftn3\" title=\"\">[3]</a> - Al-i İmran/144.</p>\n	</div>\n\n	<div id=\"ftn4\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" style=\"mso-footnote-id:\nftn4\" title=\"\">[4]</a> - Ahzab/140.</p>\n	</div>\n\n	<div id=\"ftn5\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" style=\"mso-footnote-id:\nftn5\" title=\"\">[5]</a> - Muhammed/2.</p>\n	</div>\n\n	<div id=\"ftn6\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref6\" name=\"_ftn6\" style=\"mso-footnote-id:\nftn6\" title=\"\">[6]</a> - Fetih/29.</p>\n	</div>\n\n	<div id=\"ftn7\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" style=\"mso-footnote-id:\nftn7\" title=\"\">[7]</a>- Saf/6.</p>\n	</div>\n\n	<div id=\"ftn8\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" style=\"mso-footnote-id:ftn8\" title=\"\">[8]</a> - Muntehe&#39;l- A&#39;mal, c. 1, s. 52; Şeyh Abbas-i Kummi.</p>\n	</div>\n\n	<div id=\"ftn9\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" style=\"mso-footnote-id:\nftn9\" title=\"\">[9]</a> - Nigah-i ber Zindegi-yi Peygamber-i İslam, s. 57; Muhammed İştihardi.</p>\n	</div>\n\n	<div id=\"ftn10\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" style=\"mso-footnote-id:ftn10\" title=\"\">[10]</a> - Şuara/214.</p>\n	</div>\n\n	<div id=\"ftn11\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" style=\"mso-footnote-id:\nftn11\" title=\"\">[11]</a>- &Ccedil;ardeh Ahter-i Tabnak, s. 21; Ahmed Bircendi.</p>\n	</div>\n\n	<div id=\"ftn12\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" style=\"mso-footnote-id:\nftn12\" title=\"\">[12]</a> - Nigah-i ber Zindegi-yi Peygamber-i İslam, s. 91; Muhammedi İştihardi.</p>\n	</div>\n\n	<div id=\"ftn13\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" style=\"mso-footnote-id:\nftn13\" title=\"\">[13]</a> - En&#39;am/92. İlel&#39;uş- Şerayi, c. 1 s. 151. Mektebe gitmediğinden dolayı, &Uuml;mmi denildiğini de s&ouml;yleyenler olmuştur.</p>\n	</div>\n\n	<div id=\"ftn14\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref14\" name=\"_ftn14\" style=\"mso-footnote-id:\nftn14\" title=\"\">[14]</a> - İlel&#39;uş- Şerayi, c. 1 s. 154. Şeyh Saduk.</p>\n	</div>\n\n	<div id=\"ftn15\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" style=\"mso-footnote-id:\nftn15\" title=\"\">[15]</a> - Bir rivayete g&ouml;re: &quot;Yery&uuml;z&uuml; hi&ccedil;bir zaman h&uuml;ccetsiz kalmaz; yery&uuml;z&uuml;nde Allah&#39;ın h&uuml;cceti olmazsa, yer kendi ehlini i&ccedil;ine &ccedil;eker; bir anda her şey yok olup gider&quot;</p>\n	</div>\n\n	<div id=\"ftn16\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref16\" name=\"_ftn16\" style=\"mso-footnote-id:\nftn16\" title=\"\">[16]</a>- İlel&#39;uş- Şerayi c. 1 s. 151. Diğer sebebi de şu olabilir ki, Allah-u Teala b&uuml;t&uuml;n kainatı o hazretin m&uuml;barek varlığından dolayı yaratmıştır, O&rsquo;nun hilkat nuru, b&uuml;t&uuml;n peygamberlerden &ouml;ncedir; ilim, takva, sabır, şecaat vb. şeyler a&ccedil;ısından da onlardan &ccedil;ok ileride idi; kitabı da b&uuml;t&uuml;n semavi kitaplardan &uuml;st&uuml;nd&uuml;r. Bunlardan dolayı diğer peygamberlerden daha &uuml;st&uuml;n ve faziletli olmuştur.</p>\n	</div>\n\n	<div id=\"ftn17\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref17\" name=\"_ftn17\" style=\"mso-footnote-id:\nftn17\" title=\"\">[17]</a>- Furuğ-u Edebiyet, c. 1 s. 435. Ayetullah Cafer Subhani.</p>\n	</div>\n\n	<div id=\"ftn18\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref18\" name=\"_ftn18\" style=\"mso-footnote-id:\nftn18\" title=\"\">[18]</a> - &Ccedil;&uuml;nk&uuml; zenginler Peygambere, &quot;Bunları kendinden uzaklaştır, biz sana uyalım&quot; diyorlardı.</p>\n	</div>\n\n	<div id=\"ftn19\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" style=\"mso-footnote-id:\nftn19\" title=\"\">[19]</a> - Nigah-i ber Zindegi-yi Peygamber-i İslam (s.a.a) s. 106.</p>\n	</div>\n\n	<div id=\"ftn20\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref20\" name=\"_ftn20\" style=\"mso-footnote-id:\nftn20\" title=\"\">[20]</a>- Nigah-i ber Zindeganiy-i Peygamber-i İslam (s.a.a), s. 117.</p>\n	</div>\n\n	<div id=\"ftn21\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref21\" name=\"_ftn21\" style=\"mso-footnote-id:\nftn21\" title=\"\">[21]</a>- Nigah-i Ber Zindegi-yi Peygamber-i İslam . 127.</p>\n	</div>\n\n	<div id=\"ftn22\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref22\" name=\"_ftn22\" style=\"mso-footnote-id:\nftn22\" title=\"\">[22]</a> - Furuğ-u Edebiyet, c. 2 s. 42.</p>\n	</div>\n\n	<div id=\"ftn23\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref23\" name=\"_ftn23\" style=\"mso-footnote-id:\nftn23\" title=\"\">[23]</a> - Bakara/196.</p>\n	</div>\n\n	<div id=\"ftn24\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref24\" name=\"_ftn24\" style=\"mso-footnote-id:\nftn24\" title=\"\">[24]</a>- Diğer bir nakle g&ouml;re ilk tabut Hz. Fatıma (a.s )&#39;ın emriyle onun i&ccedil;in yaptırılmıştır.</p>\n	</div>\n\n	<div id=\"ftn25\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref25\" name=\"_ftn25\" style=\"mso-footnote-id:\nftn25\" title=\"\">[25]</a> - Beyt&#39;ul- Ahzan, Şeyh Abbas-i Kummi.</p>\n	</div>\n\n	<div id=\"ftn26\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref26\" name=\"_ftn26\" style=\"mso-footnote-id:\nftn26\" title=\"\">[26]</a>- İlel&#39;uş- Şerayi, c. 1, s. 157.</p>\n	</div>\n\n	<div id=\"ftn27\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref27\" name=\"_ftn27\" style=\"mso-footnote-id:\nftn27\" title=\"\">[27]</a>- İlel&#39;uş- Şerayi, c. 2, s. 79.</p>\n	</div>\n\n	<div id=\"ftn28\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref28\" name=\"_ftn28\" style=\"mso-footnote-id:\nftn28\" title=\"\">[28]</a> - İlel&rsquo;uş- Şerayi, c. 1 s. 159.</p>\n	</div>\n\n	<div id=\"ftn29\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref29\" name=\"_ftn29\" style=\"mso-footnote-id:\nftn29\" title=\"\">[29]</a> - Dastanha-i Şenideni Ez &Ccedil;ehardeh Masum (a.s), s. 23, Muhammed İştihardi.</p>\n	</div>\n\n	<div id=\"ftn30\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref30\" name=\"_ftn30\" style=\"mso-footnote-id:\nftn30\" title=\"\">[30]</a> - Maide/67.</p>\n	</div>\n\n	<div id=\"ftn31\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref31\" name=\"_ftn31\" style=\"mso-footnote-id:\nftn31\" title=\"\">[31]</a>- M&uuml;ntehe&rsquo;l Amal, c. 1, s. Şeyh Abbas-i Kummi.</p>\n	</div>\n\n	<div id=\"ftn32\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref32\" name=\"_ftn32\" style=\"mso-footnote-id:\nftn32\" title=\"\">[32]</a> - Şinaht-ı İslam, s. 57, H&uuml;seyin Rudseri.</p>\n	</div>\n\n	<div id=\"ftn33\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref33\" name=\"_ftn33\" style=\"mso-footnote-id:\nftn33\" title=\"\">[33]</a> - Furuğ-u Edebiyet, c. 1 s. 406.</p>\n	</div>\n\n	<div id=\"ftn34\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref34\" name=\"_ftn34\" style=\"mso-footnote-id:\nftn34\" title=\"\">[34]</a> - Bu konuyla ilgili ayet, Bakara Suresinin 219. Ayetidir.</p>\n	</div>\n\n	<div id=\"ftn35\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref35\" name=\"_ftn35\" style=\"mso-footnote-id:\nftn35\" title=\"\">[35]</a> - &Ccedil;ehardeh Ahter-i Tabnak s. 39, Bircendi.</p>\n	</div>\n\n	<div id=\"ftn36\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref36\" name=\"_ftn36\" style=\"mso-footnote-id:\nftn36\" title=\"\">[36]</a>- Ulu&#39;l- azm ger&ccedil;i irade, karar ve istikamet sahipleri anlamınadır. Ama İamlarımızın tefsirlerinde m&uuml;stakil şeriat ve kitap sahipleri manasına tefsir edilmiştir Eğer ayette ge&ccedil;en &quot;min&#39;er- rusul&quot; kelimesindeki &quot;min&quot; harfi te&#39;biz i&ccedil;in olursa, peygamberlerden bazıları &quot;Ulu&#39;l- Azm&quot; olurlar, hepsi değil. Ama &quot;min&quot; harfi beyan i&ccedil;in olursa, o zaman b&uuml;t&uuml;n peygamberler Ulu&#39;l- Azm olarak kastedilmiş olurlar.</p>\n	</div>\n\n	<div id=\"ftn37\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref37\" name=\"_ftn37\" style=\"mso-footnote-id:\nftn37\" title=\"\">[37]</a> - Nigah-i Ber Zindegi-yi Peygamber-i İslam (s.a.a) s. 18.</p>\n	</div>\n\n	<div id=\"ftn38\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref38\" name=\"_ftn38\" style=\"mso-footnote-id:\nftn38\" title=\"\">[38]</a> - Nigah-i ber Zindegi-yi Peygamber-i İslam (s.a.a), s. 124.</p>\n	</div>\n\n	<div id=\"ftn39\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref39\" name=\"_ftn39\" style=\"mso-footnote-id:\nftn39\" title=\"\">[39]</a> - Meraği Tefsiri, c. 27, s. 18.</p>\n	</div>\n\n	<div id=\"ftn40\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref40\" name=\"_ftn40\" style=\"mso-footnote-id:\nftn40\" title=\"\">[40]</a> - Bundan dolayı da &ccedil;ok mutluydu, bazen onu anıp iftihar ediyordu.</p>\n	</div>\n\n	<div id=\"ftn41\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref41\" name=\"_ftn41\" style=\"mso-footnote-id:\nftn41\" title=\"\">[41]</a> - Hz. Peygamber (s.a.a) sadece; &ldquo;Zahmetlerime karşılık akrabalarıma sevgi g&ouml;sterin&rdquo; buyurmuştur.</p>\n	</div>\n\n	<div id=\"ftn42\" style=\"mso-element:footnote\">\n		<p class=\"MsoFootnoteText\">\n			<a href=\"#_ftnref42\" name=\"_ftn42\" style=\"mso-footnote-id:\nftn42\" title=\"\">[42]</a> - Hadid/25.</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>','Resulullah (s.a.a)\'in Hayatıyla İlgili Sorular ve Cevaplar','','publish','closed','open','','resulullah-s-a-ain-hayatiyla-ilgili-sorular-ve-cevaplar','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2631',0,'post','',0),(2632,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Salavatın aslında M&uuml;sl&uuml;manlar arasında hi&ccedil;bir ihtilaf yoktur; nitekim Peygamber efendimize salavatın fazileti ve daima m&uuml;stehap olduğu ve bunun &ccedil;ok b&uuml;y&uuml;k sevap i&ccedil;erdiği konusunda da ihtilaf yoktur; &ccedil;&uuml;nk&uuml; bu konuda S&uuml;nn&icirc; ve Şi&icirc; kanallarıyla bir &ccedil;ok hadis rivayet edilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Kim bana bir defa salavat getirirse Allah ona on defa salat g&ouml;nderir.&rdquo;&zwnj;[1]</p>\n\n<p>\n	Salavatın &ouml;z&uuml;nde ihtilaf yoktur; sadece iki konuda ihtilaf vardır:</p>\n\n<p>\n	a&ndash; Salavat nasıl getirilmelidir. Biz bu konuda yaptığımız a&ccedil;ıklamalarla doğru g&ouml;r&uuml;ş&uuml; ispatlayıp dedik ki: Peygamber efendimize salavat getirirken, salavatta onun Ehl&ndash;i Beyti&rsquo;ni de zikretmek b&uuml;t&uuml;n M&uuml;sl&uuml;manlar tarafından tamamen meşru ve hatta iyi ve beğenilir bir mevzu olarak kabul edilmektedir ve Peygamberimize (s.a.a) salavat getirirken salavatta onun Ehl&ndash;i Beyti&rsquo;ni zikretmemek Allah Resul&uuml;nden nakledilen apa&ccedil;ık nassların vurguladığı &uuml;zere salavatı kısır ve sonu kesik eder.</p>\n\n<p>\n	b&ndash; Peygamber (s.a.a) ve Ehl&ndash;i beyti&rsquo;ne salavat getirmek ne zaman farzdır? Bu konuyu şimdi inceleyeceğiz:</p>\n\n<p>\n	Ş&uuml;phesiz salavatla ilgili ayet m&uuml;ekket &ldquo;emir&rdquo;&zwnj; kipiyle gelmiştir; &ccedil;&uuml;nk&uuml; &ldquo;All&acirc;h ve melekleri, Peygambere sal&acirc;t etmektedir&hellip;&rdquo;&zwnj; buyruğundan hemen sonra m&uuml;ekket bir emirle buyuruyor ki: &ldquo;Ey inananlar, siz de ona teslimiyetle salat ve selam getirin!&rdquo;&zwnj; &ldquo;Emir&rdquo;&zwnj; kipinin farza delalet ettiği de usul bilginleri bilinen bir mevzudur. Buradan ş&ouml;yle bir soruyla karşılaşmaktayız:</p>\n\n<p>\n	Peygamber efendimize (s.a.a) ne zaman salavat g&ouml;ndermek farz olur?</p>\n\n<p>\n	Bu konuda, Zamahşer&icirc;&rsquo;nin kendi tefsirinde birka&ccedil; g&ouml;r&uuml;ş nakletmiştir. &Ouml;rneğin demiştir ki:</p>\n\n<p>\n	&ldquo;Allah Resul&uuml;ne (s.a.a) salavat g&ouml;ndermek farz mıdır, m&uuml;stehap mı? diye soracak olursan derim ki:</p>\n\n<p>\n	Allah Resul&uuml;ne alavat getirmek farzdır; fakat ne zaman farz olduğu konusunda ihtilaf vardır.&rdquo;&zwnj;</p>\n\n<p>\n	Bazıları Peygamber efendimizin (s.a.a) ismi anıldığı her zaman ona salavat getirmenin farz olduğunu s&ouml;ylemişlerdir. Bu konuda bir hadiste ş&ouml;yle ge&ccedil;er: &ldquo;Yanında ismin anılan bir kişi bana salavat getirmezse cehenneme girer ve Allah onu &ndash;rahmetinden&ndash; uzaklaştırır.&rdquo;&zwnj;</p>\n\n<p>\n	1&ndash; Bir rivayette de ş&ouml;yle ge&ccedil;er: &ldquo;Peygamber efendimize, Ey Allah&rsquo;ın resul&uuml;! Allah Teala&rsquo;nın, &ldquo;All&acirc;h ve melekleri, Peygambere sal&acirc;t etmektedir&hellip;&rdquo;&zwnj; ayetinin tefsiri nedir?&rdquo;&zwnj; diye sorulması &uuml;zerine buyurdu ki: &ldquo;Bu Allah katında gizli ve saklı olan ilimdendir; siz sormayacak olsaydınız ben onu size bildirmezdim. Bir M&uuml;sl&uuml;man&rsquo;ın yanında benim ismim anıldığı zaman bana salavat getirirse, Allah&rsquo;ın bana vekil ettiği iki melek ona derler ki: Allah seni bağışlasın. Bunun &uuml;zerine Allah ve diğer melekleri &ldquo;Amin&rdquo;&zwnj; derler.&rdquo;&zwnj;</p>\n\n<p>\n	2&ndash; Bazıları ise ş&ouml;yle diyor: Peygamber efendimizin ismi birka&ccedil; defa anılsa bile her meclisde bir defa salavat getirmek farzdır. Nitekim secde ayetini birka&ccedil; defa duyma ve okuma ve yine hapşırma anında bir defa secde yapmak ve bir defa dua etmek yeterlidir. Her duanın başında ve sonunda da salavat getirilir.</p>\n\n<p>\n	3&ndash; Bazıları demişlerdir ki: İnsanın M&uuml;sl&uuml;man olmak i&ccedil;in en az bir defa kelime&ndash;i şehadeti getirmesi farz olduğu gibi &ouml;mr&uuml; boyunca en az bir defa salavat getirmesi de faradır.</p>\n\n<p>\n	Fakat ihtiyat gereği Peygamber efendimizi (s.a.a) her anıldığında ona salavat getirilmelidir. Nitekim hadisler de bu y&ouml;ndedir.&rdquo;&zwnj;</p>\n\n<p>\n	Zamehşeri s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle yazıyor: &ldquo;Namazın caiz olması i&ccedil;in namazda salavat şart mıdır? diye soracak olursanız, ş&ouml;yle derim:</p>\n\n<p>\n	Ebu Hanife ve ashabı bunu şart bilmemektedirler.</p>\n\n<p>\n	İbrahim Neha&icirc;&rsquo;den ş&ouml;yle rivayet edilmiştir: Peygamberin (s.a.a) sahabesi namazın teşehh&uuml;d&uuml;nde sadece &ldquo;esselamu aleyke eyyuhennebiyyu&rdquo;&zwnj; demekle yetiniyorlardı. Fakat İmam Şaf&icirc; bunu şart biliyordu.[2]</p>\n\n<p>\n	Kurtub&icirc; de kendi tefsirinde ş&ouml;yle diyor: &ldquo;İnsanın &ouml;mr&uuml;nde bir defa Peygamber efendimize salavat g&ouml;ndermesi farzdır. Her durumda, her zaman salavat getirmek m&uuml;ekket farz s&uuml;nnetlerdendir. Dolayısıyla salavatı terk etmek yakışmaz ve ondan sadece hayırdan nasibi olmayan kimse gaflet eder.&rdquo;&zwnj;[3]</p>\n\n<p>\n	İbn Hazm Muhall&acirc; adlı eserinde ise şu g&ouml;r&uuml;ş&uuml; se&ccedil;miştir: &ldquo;İnsanın hayatın boyunca Peygamber efendimize bir defa salavat getirmesi farz, fazlası ise m&uuml;stehaptır.&rdquo;&zwnj;</p>\n\n<p>\n	Ve namazda salavatı farz bilen Şafii&rsquo;nin g&ouml;r&uuml;ş&uuml;n&uuml; reddederek, &ldquo;Bu delilsiz bir iddiadır&rdquo;&zwnj; demiş ve birden fazla tekrarlanmasının farz oluşunun da kabul etmeyerek, &ldquo;Birden fazla tekrarlanmanın belli bir sayı ile sınırlandırılması gerekir; halbuki bunu sınırlandırmak i&ccedil;in de bir delil yoktur&rdquo;&zwnj; s&ouml;ylemiştir.[4] Cessam da bu g&ouml;r&uuml;şe sahiptir.[5]</p>\n\n<p>\n	Şafi&icirc; bunun sadece namazın son teşehh&uuml;d&uuml;nde farz olduğunu s&ouml;ylemiştir; Hanbeliler de bunu kabul etmiş ve buna birka&ccedil; delil getirmişlerdir.[6]</p>\n\n<p>\n	Fakat Ehl&ndash;i Beyt Mektebine g&ouml;re namazın her iki teşehh&uuml;d&uuml;nde Peygamber efendimize salavat getirmek en a&ccedil;ık farzlardandır. Şeyh Tus&icirc; buna şu şekilde delil getirmiştir:</p>\n\n<p>\n	&ldquo;Şia fakihlerinin bu konuda icması vardır ve ayrıca her iki teşehh&uuml;tte salavat getirmek farz ihtiyatla da uygundur; &ccedil;&uuml;nk&uuml; insanın namazda salavat getirmesi durumunda namazının sahih olduğunda ihtilaf yoktur; fakat salavat getirilmemesi durumunda, b&ouml;yle bir namazın sahih olacağına dair herhangi bir delil yoktur.</p>\n\n<p>\n	Diğer bir delil de Allah Teala&rsquo;nın şu buyruğudur: &ldquo;Ey inananlar, siz de ona teslimiyetle salat ve selam getirin!&rdquo;&zwnj;[7] Allah Teala bu ayette salavat getirmeyi emretmiştir; Allah&rsquo;ın emri ise bunun farz olduğunu g&ouml;sterir; ve bu konuda hi&ccedil;bir mevzu namazdan daha uygun değildir.&rdquo;&zwnj;</p>\n\n<p>\n	Şeyt Tus&icirc; daha sonra namazda salavat getirmenin farz olduğuna delalet eden &uuml;&ccedil; rivayet kaydetmiştir. Birinci rivayeti Ka&rsquo;b b. Ucre ve ikinci rivayeti ise Aişe Allah Resul&uuml;nden (s.a.a) rivayet etmişlerdir. &Uuml;&ccedil;&uuml;nc&uuml; rivayeti Ebu Basir, İmam Cafer Sadık&rsquo;tan (a.s) naklediyor.[8]</p>\n\n<p>\n	Tezkiretu&rsquo;l&ndash;Fukaha kitabında ş&ouml;yle ge&ccedil;er: &ndash;Ayette ge&ccedil;en&ndash; emir farz olduğuna delalet eder; namaz dışında da farz olmadığına dair icma vardır. Dolayısıyla namazda farzdır.</p>\n\n<p>\n	Aişe de ş&ouml;yle der: Allah Resul&uuml;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu duydum: &ldquo;Namaz, taharetsiz (abdestsiz) ve bana salavat getirilmeksizin kabul olmaz.&rdquo;&zwnj;</p>\n\n<p>\n	İmam Cafer Sadık (a.s) da ş&ouml;yle buyurmuştur: &ldquo;Her kim namaz kılar da Allah Resul&uuml;ne (s.a.a) salavat getirmez ve kasıtlı olarak salavatı terk ederse namazı kabul olmaz.&rdquo;&zwnj;[9]</p>\n\n<p>\n	<strong>KONUNUN &Ouml;ZETİ</strong></p>\n\n<p>\n	Buraya kadar s&ouml;ylediklerimizden anlaşılan şudur: Her zaman Peygamber efendimize salavat getirmek g&uuml;zel ve beğenilir bir ameldir. Namazın teşehh&uuml;d&uuml;nde ise salavat farzdır; dolayısıyla, Allah Resul&uuml;ne (s.a.a) salavat getirilmemesi durumunda namazın batıl olacağı anlaşılmaktadır.</p>\n\n<p>\n	Yine, Peygamber efendimize salavattan maksat ise, onunla birlikte Ehl&ndash;i Beyt&rsquo;inin de zikredilmesidir. Dolayısıyla, Ehl&ndash;i Beyt&rsquo;in zikredilmediği bir namaz, Peygamber efendimizin (s.a.a) ifadesiyle &ldquo;sonu kesik&rdquo;&zwnj; salattır ve efendimiz şahsen bundan sakındırmıştır insanları.</p>\n\n<p>\n	Sonu&ccedil; olarak; Peygamber efendimiz Ehl&ndash;i Beyt&rsquo;inin anılmadığı farz bir namaz batıldır. Nitekim İmam Şafi&icirc; bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	<span style=\"COLOR: blue\">يا آل بيت رسول الله حبُّكم&nbsp; فرض من الله في القرآن أنزله</span></p>\n\n<p>\n	كفاكم من عظيم الشأن أنَّكم من لم يصل عليكم لا صلاة له</p>\n\n<p>\n	Ey Resul&uuml;n Ehl&ndash;i Beyti! Sizin sevginiz</p>\n\n<p>\n	Farz kılınmış Allah&#39;ın indirdiği Kur&#39;an&#39;da.</p>\n\n<p>\n	Şanınızın y&uuml;celiği i&ccedil;in size yeter şu da:</p>\n\n<p>\n	Size salavat getirmeyenin boştur namazı.[10]</p>\n\n<p>\n	Ancak, namazda Allah Resul&uuml; (s.a.a) ile birlikte Ehl&ndash;i Beyt&rsquo; dışındaki kişileri zikretmeye gelince; bunun bir delili olmadığı da a&ccedil;ıktır. Fahr&ndash;i Raz&icirc; de ş&ouml;yle demiştir: Allah Resul&uuml; (s.a.a) ile birlikte onun Ehl&ndash;i Beyt&rsquo;ine de salavat getirmek, Ehl&ndash;i Beyt&rsquo;e has olan y&uuml;ce bir makamdır ve diğer insanlar bu makama sahip değillerdir.</p>\n\n<p>\n	Ayrıca, Peygamber efendimize salavat getirirken Ehl&ndash;i Beyt&rsquo;in ismini zikretmemek ve onun yerine &ldquo;aleyhi&rsquo;s&ndash;salat&ndash;u ve ve&rsquo;s&ndash;selam&rdquo;&zwnj; demek veya &ldquo;Sallallahu aleyhi ve selem&rdquo;&zwnj; demek efendimiz i&ccedil;in getirilen bir salavat sayılmaz; &ccedil;&uuml;nk&uuml; bu Peygamber efendimizin (s.a.a) sakındırdığı sonu kesik salavattır ve bu şekilde selam g&ouml;ndermenin hi&ccedil;bir delili yoktur.[11]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1]&ndash; el&ndash;Cami&ndash;u li&rsquo;l&ndash;Ahkami&rsquo;l&ndash;Kur&rsquo;an, c.14, s.235.</p>\n\n<p>\n	[2]&ndash; el&ndash;Keşşaf, c.3, s.557&ndash;558.</p>\n\n<p>\n	[3]&ndash; el&ndash;Camiu&rsquo;l&ndash;Ahkami&rsquo;l&ndash;Kur&rsquo;an, c.14, s.232&ndash;233.</p>\n\n<p>\n	[4]&ndash; el&ndash;Muhall&acirc;, c.3, s.273.</p>\n\n<p>\n	[5]&ndash; Ahkamu&rsquo;l&ndash;Kuran, c.3, s.484.</p>\n\n<p>\n	[6]&ndash; el&ndash;Fıkh&ndash;u ela&rsquo;l&ndash;Mezahibi&rsquo;l&ndash;Erbea, c.1, s.236, 237. Yine bk. El&ndash;Muğni, İbn Kuddame el&ndash;Mukaddes&icirc;, c.1, s.579&ndash;580.</p>\n\n<p>\n	[7]&ndash; Ahzab, 56.</p>\n\n<p>\n	[8]&ndash; Kitabu&rsquo;l&ndash;Hilaf, c.1, s.369&ndash;371.</p>\n\n<p>\n	[9]&ndash; Tezkiretu&rsquo;l&ndash;Fukaha, c.3, s.232.</p>\n\n<p>\n	[10]&ndash; es&ndash;Savaiku&rsquo;l&ndash;Muhrika, İbn Hacer, s.228 ve &ldquo;All&acirc;h ve melekleri, Peygambere sal&acirc;t etmektedir&hellip;&rdquo;&zwnj; ayetinin tefsirinde. İmam Şafii&rsquo;nin bu iki beytinin tefsirinde diyor ki: &ldquo;Size salavat getirmeyenin boştur namazı&rdquo;&zwnj; s&ouml;z&uuml;nden, Peygamber efendimizle birlikte onun Ehl&ndash;i Beyt&rsquo;ine de salavat getirmenin farz olduğunu kastetmiş olabilir; bu durumda Şafi&icirc;&rsquo;nin, &ldquo;Namazda Allah Resul&uuml; (s.a.a) ile birlikte onun Ehl&ndash;i Beyt&rsquo;ine de salavat getirmek farzdır&rdquo;&zwnj; şeklindeki g&ouml;r&uuml;ş&uuml;yle uyum i&ccedil;erisinde olacaktır. Yine, b&ouml;yle bir namazın kamil bir namaz olmayacağını da kastetmiş olabilir; bu da onun bu konudaki genel g&ouml;r&uuml;ş&uuml;yle uyumludur.</p>\n\n<p>\n	[11]&ndash; Daha fazla a&ccedil;ıklama i&ccedil;in bk. El&ndash;Fikhu&rsquo;l&ndash;İslami, Yusuf Garavi, say. 15, &ldquo;ve selimu teslimen inkiyaden ev tekrimen&rdquo;&zwnj; makalesi.</p>','Fıkıh Açısından Salavat','','publish','closed','open','','fikih-acisindan-salavat','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2632',0,'post','',0),(2633,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Peygamber efendimize (s.a.a) salavat konusu M&uuml;sl&uuml;manların ittifak ettiği konulardan biridir; fakat bu konunun ayrıntıları ve niteliği konusunda M&uuml;sl&uuml;manlar arasında ihtilaf vardır.</p>\n\n<p>\n	Bu mesele, Allah Teala&rsquo;nın, &ldquo;All&acirc;h ve melekleri, Peygambere sal&acirc;t etmektedir. Ey inananlar, siz de ona teslimiyetle salat ve selam getirin!&rdquo;&zwnj;[1] şeklindeki ayetinden kaynaklanmaktadır. Bu ayet, Allah Teala&rsquo;nın kullarına salat ettiğine işaret eden şu ayetle aynıdır: &ldquo;O (All&acirc;h)dır ki, sizi karanlıklardan aydınlığa &ccedil;ıkarmak i&ccedil;in &uuml;zerinize salat (rahmet) eder, melekleri de (size acıyıp mağfiret dilerler. All&acirc;h) inananlara karşı &ccedil;ok merhametlidir.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Bu konudaki &uuml;&ccedil;&uuml;nc&uuml; ayet ise Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) bazı kişilere salat ettiğine işaret eder; ş&ouml;yle ki: &ldquo;Onların mallarından, kendilerini temizleyeceğin, y&uuml;celteceğin bir sadaka al ve onlara salat (dua) et; &ccedil;&uuml;nk&uuml; senin (salatın) duan, onlara huz&ucirc;r verir. All&acirc;h işitendir, bilendir.&rdquo;&zwnj;[3]</p>\n\n<p>\n	&Ccedil;oğu m&uuml;fessirler kulun Allah&rsquo;a salatının dua ve tazim olduğunu, Allah&rsquo;ın kula salatının ise rahmet ve ikram olduğunu vurgulamışlardır. Ayette ge&ccedil;en &ldquo;Sizi karanlıklardan aydınlığa &ccedil;ıkarmak i&ccedil;in. (All&acirc;h) inananlara karşı &ccedil;ok merhametlidir.&rdquo;&zwnj; c&uuml;mlesi bunu apa&ccedil;ık bir şekilde ortaya koymaktadır. Allah Resul&uuml;n&uuml;n (s.a.a) m&uuml;minlere salatı ise onların i&ccedil;in hayır ve bereket duasında bulunmasıdır. Meleklerin, Allah Resul&uuml; ve m&uuml;minlere salatına gelince, o da dua ve bağışlanma dileğidir.[4]</p>\n\n<p>\n	Allah Teala, kulu ve Resul&uuml; arasında gidip gelen bu salat ve yine kulun Allah&rsquo;a salatı, Allah&rsquo;ın, kuluna salatı, Peygamber efendimizin m&uuml;minlere salatı ve m&uuml;minlerin Peygambere salatı Yaratan ile yaratılan ve yine &uuml;mmetle peygamberleri arasında, her birinin kendi vazifesini ve karşı tarafın makamını tanıması, bu karşılaşma ve ilişkide her birinin sınırının korunması i&ccedil;in en m&uuml;kemmel ilişki ve bağlantının &ouml;rneğidir. Bu ilişkiler esnasında sınırlar &ccedil;iğnenmez. Dolayısıyla, insan Allah Teala&rsquo;ya salat ederek ona kulluk yapıp O&rsquo;nu y&uuml;celtir ve tazim eder. Allah da bu bilin&ccedil;li kuluna ikram ve rahmet olarak ona salat eder; m&uuml;min insan, Peygamber Efendimizin makam ve mevkisine yakin ederek ve onun velayet ve &ouml;nderliğine teslim olarak ona salat eder, Allah Resul&uuml; ise m&uuml;mine ikram ve onun hayır ve iyiliklerini artırmak i&ccedil;in salat eder.</p>\n\n<p>\n	Allah Teala ve meleklerin Peygamber efendimize salat etmesi ve m&uuml;minlerden de ona salavat getirmelerinin istenmiş olmasıyla Allah Teala, Peygamber efendimizi ikram ve y&uuml;celiğin zirvesine &ccedil;ıkarıyor.</p>\n\n<p>\n	Peşinden, Allah Resul&uuml;ne iman eden ve onun emirlerine kulak veren &uuml;mmeti de Allah, melekleri ve Resul&uuml;n salat ve selamını alarak bu y&uuml;ce ikrama ulaşır; bu nurdan bir nabza alır ve kendilerini ge&ccedil;miş &uuml;mmetlerden se&ccedil;kin kılacak bir &ouml;zelliğe sahip olur.</p>\n\n<p>\n	Peygamber Efendimize (s.a.a) Salavat Şekli</p>\n\n<p>\n	Ehlibeyt alimleri, Peygamber efendimize (s.a.a) salavat getirirken sadece efendimizin ismini anmakla yetinmenin caiz olmadığı ve onunla birlikte Ehlibeyt&rsquo;inin de anılması gerektiği konusunda ittifak etmişlerdir.[5] Ve buna delil olarak da her iki mektebin kaynaklarında yer alan kesin hadislerle delil getirmişlerdir. &Ouml;rneğin; S&uuml;nni kaynaklarında bu konuda yer alan meşhur hadis ş&ouml;yledir:</p>\n\n<p>\n	Bir g&uuml;n Allah Resul&uuml; (s.a.a) gelince, &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Sana nasıl selam edeceğimizi bildik; &ndash;peki&ndash; sana nasıl salavat getirelim?&rdquo;&zwnj; diye sorduk. Bunun &uuml;zerine efendimiz ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ş&ouml;yle s&ouml;yleyin: Allahumme salli ela Muhammedin ve &acirc;l&ndash;i Muhammed; kema salleyte ela İbrahime. İnneke hamidun mecid&rdquo;&zwnj; (Allah&rsquo;ım! İbrahim&rsquo;e salat ettiğin gibi Muhammed ve Al&ndash;i Muhammede de salat et)[6] Diğer m&uuml;fessirler de, &ldquo;All&acirc;h ve melekleri, Peygambere sal&acirc;t etmektedir&hellip;&rdquo;&zwnj;[7] ayetinin tefsirine buna benzer nasslar getirmişlerdir. İbn Hacer&rsquo;in&nbsp; es&ndash;Sevaiku&rsquo;l&ndash;Muhrika adlı eserinde Allah Resul&uuml;&rsquo;nden (s.a.a) naklettiği kesin ve tekit i&ccedil;erikli bir rivayette ise ş&ouml;yle ge&ccedil;er: Allah Resul&uuml; (s.a.a) buyurdu ki,&ldquo;Bana sonu kesik salat bir salat etmeyin.&rdquo;&zwnj; Bunun &uuml;zerine, &ldquo;&ndash;Ey Allah&rsquo;ın Resul&uuml;!&ndash; Sonu kesik salat nedir?&rdquo;&zwnj; diye sordukları zaman efendimiz ş&ouml;yle buyurdu: &ldquo;&lsquo;Allahumme salli ela Muhammed&rsquo; deyip susmayın; aksine ş&ouml;yle deyin: Allahumme salli ela Muhammed ve ela &acirc;l&ndash;i Muhammed.&rdquo;&zwnj;[8]</p>\n\n<p>\n	Salavat getirirken Peygamber efendimizle Ehl&ndash;i Beyt&rsquo;inin bir arada zikredilmesini vurgulayan &ccedil;ok sayıdaki bu delillere rağmen Ehlis&uuml;nnet fıkhı Resul&ndash;i Ekrem&rsquo;in (s.a.a) Ehl&ndash;i Beyt&rsquo;ine de salavat getirmenin farz ve gerekli olduğunu kesin bir h&uuml;k&uuml;m olarak kabul etmemektedir. Onlardan bazıları salavatta Ehl&ndash;i Beyt&rsquo;in de zikredilmesini farz bilirken, diğer bazıları bunu farz bilmemektedir.[9] Salavatta Peygamberimizin Ehl&ndash;i Beyt&rsquo;inin de (&acirc;l) zikretmenin farz olmadığını s&ouml;yleyenler bu iddiaları i&ccedil;in &ouml;yle temelsiz, aslı ve esası olmayan deliller getirmişlerdir ki, kalem onları yazmaktan haya eder. &Ouml;rneğin demişlerdir ki:</p>\n\n<p>\n	&ldquo;Peygamber efendimizle birlikte &acirc;l&ndash;i&rsquo;ne (Ehl&ndash;i Beyt&rsquo;ine) salavat getirmenin farz olmayışı daha uygundur; &ccedil;&uuml;nk&uuml; Allah Resul&uuml; ancak kendisine nasıl salavat getirilmesi gerektiği sorulunca ve kendilerine salavatı &ouml;ğretmesini isteyince insanlara bunu (kendisiyle birlikte Ehl&ndash;i Beyt&rsquo;ine de salavat getirmeyi) emretmiştir ve kendisi ilk baştan kalkıp da o şekilde salavat getirmelerini buyurmamıştır!&rdquo;&zwnj;[10]</p>\n\n<p>\n	Cevap: Allah Resul&uuml; (s.a.a) bir konuda ilahi h&uuml;k&uuml;mleri a&ccedil;ıklarken bazen sadece insanların sorusu ve onlara verdiği cevapla yetiniyordu; ama insanlar tarafından o konuda bir soru sorulmazsa o zaman kendisi mevzunun şer&rsquo;i h&uuml;km&uuml;n&uuml; a&ccedil;ıklıyordu. Bunun Kur&rsquo;an&rsquo;da bir&ccedil;ok &ouml;rneği vardır. Bazı ayetler, &ldquo;Sana sorarlar&rdquo;&zwnj; şeklinde başlamaktadır. &Ouml;rneğin, ş&ouml;yle buyuruyor: &ldquo;Sana &acirc;det g&ouml;rme hakkında soruyorlar.&rdquo;&zwnj;[11], &ldquo;Sana har&acirc;m ayda savaşmaktan soruyorlar&rdquo;&zwnj;[12], &ldquo;Sana şaraptan ve kumardan soruyorlar&rdquo;&zwnj;[13] vs. bu grubunun iddiasına g&ouml;re bu konular insanlar tarafından sorulduğu i&ccedil;in bu konular uyulması gerekli şer&rsquo;i hukum sayılmaz. Acaba b&ouml;yle bir sonu&ccedil; alma doğru ve uygun olur mu?!!</p>\n\n<p>\n	Allah Resul&uuml;&rsquo; (s.a.a) &Acirc;l&rsquo;ı (Ehl&ndash;i Beyt&rsquo;i) Kimlerdir?</p>\n\n<p>\n	Ehl&ndash;i Beyt Mektebine g&ouml;re, kendilerine salavat getirilmesi gereken Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) &acirc;l&rsquo;ı (Ehl&ndash;i Beyt&rsquo;i) kesinlikle &ldquo;Masum olan Ehl&ndash;i Beyt&rdquo;&zwnj;tir; &ccedil;&uuml;nk&uuml; onlardan başkasına salavat getirmek farz değildir.[14]</p>\n\n<p>\n	Ehl&ndash;i Beyt Mektebinin zaruriyatından sayılan bu konu o kadar a&ccedil;ık ve nettir ki, bunu ispatlamak i&ccedil;in delil ve burhan getirmeye gerek bile yoktur. M&uuml;sned&ndash;i Ahmet, el&ndash;M&uuml;stedrek&ndash;u ala&rsquo;s&ndash;Sahihayn, ed&ndash;D&uuml;rr&uuml;&rsquo;l&ndash;Mensur&ndash;i Siyut&icirc;, Kenzu&rsquo;l&ndash;Ummal, Mecmau&rsquo;z&ndash;Zevaid gibi Ehlis&uuml;nnet kaynaklarında Peygamber efendimizden (s.a.a) nakledilen onlarca hadis bunu vurgulamaktadır. Bu kaynaklarda nakledilen b&uuml;t&uuml;n rivayetler Peygamber efendimizin &ldquo;&acirc;l&rsquo;nin (Ehl&ndash;i Beyt&rsquo;inin) Fatıma, Ali, Hasan ve H&uuml;seyin olduklarına delalet etmektedirler.[15]</p>\n\n<p>\n	Bu rivayetlerden biri İmam Ahmet b. Hanbel&rsquo;in kendi M&uuml;sned&rsquo;inde kaydettiği şu rivayettir: Allah Resul&uuml; (s.a.a) Fatıma, Ali, Hasan ve H&uuml;seyin&rsquo;i toplayarak &uuml;zerlerine &ndash;Yemen&rsquo;den getirilmiş&ndash; bir bez par&ccedil;ası attı. Ve sonra elini onun &uuml;zerine bırakarak ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ım! Bunlar Muhammed&rsquo;in &ldquo;&acirc;l&rsquo;ı (Ehl&ndash;i Beyt&rsquo;i)dırlar; o halde, salavat ve bereketlerini Muhammed ve onun &acirc;l&rsquo;ınin &uuml;zerine kıl. Ger&ccedil;ekten sen beğenilmiş &ndash;sıfatlara sahip&ndash; ve y&uuml;cesin.&rdquo;&zwnj;[16]</p>\n\n<p>\n	Bu konuda o kadar &ccedil;ok ve apa&ccedil;ık hadis var ki, artık konuyu tartışmaya gerek bile kalmıyor. Fakat buna rağmen, mevzuya &ccedil;ok uzak olan tefsirlerin yapıldığına şahit oluyoruz; diyorlar ki: Peygamber fendimizin Ehl&ndash;i Beyt&rsquo;i onun &ldquo;izleyicileri&rdquo;&zwnj;dir, &ldquo;&uuml;mmeti&rdquo;&zwnj;dir, &ldquo;takip&ccedil;ileriyle onun 1&rsquo;den 10 kişiye kadar &ouml;zel adamları ve aşireti&rdquo;&zwnj;dir. Yine, &ldquo;Kavmi&rdquo;&zwnj;dir veya &ldquo;Kendilerine sadaka haram olan ailesi&rdquo;&zwnj;dir vs.</p>\n\n<p>\n	Hatta bazıları, &ldquo;&Acirc;l&ndash;i Muhammed&rdquo;&zwnj;den maksat, Hz. Muhammed&rsquo;in kendisidir!&rdquo;&zwnj; demişlerdir ve bunun da &ccedil;ok uzak bir ihtimal olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Ve yine onu &ldquo;Haşimoğulları&rdquo;&zwnj; olarak yorumlayanlar da olmuştur.[17]</p>\n\n<p>\n	Konuyu, Fahr&ndash;i Razi&rsquo;nin &ldquo;Tefsir&ndash;i Kebir&rdquo;&zwnj;indeki s&ouml;z&uuml;yle bitirmemiz daha g&uuml;zel olacaktır; Fahr&ndash;i Raz&icirc; ş&ouml;yle diyor: &ldquo;Ben diyorum ki, &Acirc;l&ndash;i Muhammed (s.a.a) Allah Resul&uuml;yle bağlantısı olanlardır. Dolayısıyla, peygamber efendimizle bağlantı ve ilişkisi diğerlerinden daha fazla ve daha m&uuml;kemmel olanlar onun &ldquo;&Acirc;l&rsquo;ı&rdquo;&zwnj; sayılır.&rdquo;&zwnj; Ş&uuml;phesiz Fatıma, Ali, Hasan ve H&uuml;seyin&rsquo;in (Allah&rsquo;ın selamı onların &uuml;zerine olsun) Peygamber efendimiz ile ilişkileri diğerlerinden daha fazlaydı. M&uuml;tevatir olarak nakledilen rivayetler bunu apa&ccedil;ık bir şekilde ortaya koymaktadır. O halde onları &ldquo;&Acirc;l&ndash;i Muhammed&rdquo;&zwnj; olarak bilmemiz gerekiyor. &ldquo;&Acirc;l&ndash;i Muhammed&rdquo;&zwnj;i, efendimizin davetini kabul edenler olarak da yorulmayacak olursak, yine de bu kişiler her durumda efendimizin &ldquo;&Acirc;l&rdquo;&zwnj;i sayılacaklardır.&rdquo;&zwnj;</p>\n\n<p>\n	Fakat bunlardan başkalarının da &ldquo;&Acirc;l&rdquo;&zwnj; kelimesinin kapsamına girip girmediği konusunda ihtilaf vardır. El&ndash;Keşşaf tefsirinin yazarı diyor ki: Bu ayet (Meveddet ayeti) nazil olunca, &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Sevgi ve itaatleri bizlere farz olan yakınların kimlerdir?&rdquo;&zwnj; denilmesi &uuml;zerine buyurdu ki: &ldquo;Ali, Fatıma ve bu ikisinin evlatlarıdır.&rdquo;&zwnj; B&ouml;ylece o d&ouml;rt kişinin Allah Resul&uuml;n&uuml;n (s.a.a) akrabaları olduğu anlaşıldı. Bu konu anlaşıldıktan sonra birka&ccedil; delille onlara karşı &ccedil;ok fazla bir tazim ve saygı g&ouml;stermemiz gerekiyor.&rdquo;&zwnj;</p>\n\n<p>\n	Fahr&ndash;i Raz&icirc; bu konuda kaydettiği ikinci delil ş&ouml;yledir: Peygamberin &ldquo;&Acirc;l&rdquo;&zwnj;ine dua etmek y&uuml;ce bir makamdır. İşte bu nedenle Allah Teala şu duayı namazın teşehh&uuml;d&uuml;n&uuml;n son c&uuml;mlesi kılmıştır. &ldquo;Allahumme salli ela Muhammedin ve &acirc;l&ndash;i Muhammed ve&rsquo;r&ndash;hem Muhammeden ve &acirc;l&ndash;i Muhammed&rdquo;&zwnj; (Allah&rsquo;ım! Muhammed ve Ehl&ndash;i Beyt&rsquo;ine salat eyle, Muhammed ve Ehl&ndash;i Beytine merhamet eyle.) Allah Resul&uuml;n&uuml;n Eh&ndash;i Beyti&rsquo;nin dışında kimse hakkında b&ouml;yle bir tazim yoktur.[18]</p>\n\n<p>\n	Fahr&ndash;i Raz&icirc; kendi tefsirinde Peygamber efendimize şu şekilde salavat getirilmesi gerektiğini vurgulamıştır: Allahumme salli ela Muhammedin ve ela &acirc;l&ndash;i Muhammed&hellip;&rdquo;&zwnj;[19]</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]&ndash; Ahzab, 56.</p>\n\n<p>\n	[2]&ndash; Ahzab, 43.</p>\n\n<p>\n	[3]&ndash; Tevbe, 103.</p>\n\n<p>\n	[4]&ndash; el&ndash;Mizan, c.9, s.397, c.16, 335; yine bk: Tefsir&ndash;i Kebir, c.16, s.180; c.25, 215, 227.</p>\n\n<p>\n	[5]&ndash; el&ndash;Hilaf, Şeyh Tus&icirc;, c.1, s.373; Tezkiretu&rsquo;l&ndash;Fukaha, c.3, s.233; Cevahiru&rsquo;l&ndash;Kelam, c.10, s.261.</p>\n\n<p>\n	[6]&ndash; Sahih&ndash;i Buhari, c.6, s.217, h:291; S&uuml;nen&ndash;i Tirmizi, c.5, s.359, h:3220; bu hadis &uuml;zerinde ittifak vardır.</p>\n\n<p>\n	[7]&ndash; Ahzab, 56.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	[8]&ndash; es&ndash;Sevaiku&rsquo;l&ndash;Muhrika, s.225, Beyrut basımı.</p>\n\n<p>\n	[9]&ndash; el&ndash;Mecmu, İmam Nevev&icirc;, c.3, s.466&ndash;467.</p>\n\n<p>\n	[10]&ndash; el&ndash;Muğn&icirc;, İbn Kuddam, c.1, s.581; eş&ndash;Şerhu&rsquo;l&ndash;Kebir, c.1, s.581, el&ndash;Muğni&rsquo;nin Daru&rsquo;l&ndash;Kitabi&rsquo;l&ndash;Arabi baskısının dipnotunda ge&ccedil;miştir.</p>\n\n<p>\n	[11]&ndash; Bakara, 222.</p>\n\n<p>\n	[12]&ndash; Bakara, 217.</p>\n\n<p>\n	[13]&ndash; Bakara, 219.</p>\n\n<p>\n	[14]&ndash; Tezkiretu&rsquo;l&ndash;Fukaha, c.3, s.234.</p>\n\n<p>\n	[15]&ndash; Merhum Firuzabad&icirc; bu rivayetlerden bir kısmını &ldquo;el&ndash;Fezailu&rsquo;l&ndash;Hamse, Mine&rsquo;s&ndash;Sihahi&rsquo;s&ndash;Sitte&rdquo;&zwnj; adlı kitabında toplamıştır.</p>\n\n<p>\n	[16]&ndash; M&uuml;sned&ndash;i Ahmed, c.6, s.323.</p>\n\n<p>\n	[17]&ndash; es&ndash;Sevaiku&rsquo;l&ndash;Muhrika, s.225. Yine bk. El&ndash;Mecmu, Nevev&icirc;, c.3, s.466, Daru&rsquo;l&ndash;Fikir.</p>\n\n<p>\n	[18]&ndash; et&ndash;Tefsir&ndash;i Kebir, c.27, s.166.</p>\n\n<p>\n	[19]&ndash; Ae. c.25, s.277.</p>','Allah Resulüne (s.a.a) Nasıl Salavat Getirilir?','','publish','closed','open','','allah-resulune-s-a-a-nasil-salavat-getirilir','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2633',0,'post','',0),(2634,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	İslamın y&uuml;ce Peygamberi (s.a.a.) b&uuml;t&uuml;n İslami devirlerde birliğin en b&uuml;y&uuml;k etkeni olmuş ve g&uuml;n&uuml;m&uuml;zde de olabilir; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n m&uuml;sl&uuml;manların o b&uuml;y&uuml;k, kutlu zata inanmaları duygu ve sevgi ile birliktedir ve bu y&uuml;zden O hazret b&uuml;t&uuml;n m&uuml;sl&uuml;manların inan&ccedil; ve duygularının merkezi ve eksenidir. Bu merkezlik m&uuml;sl&uuml;manların kalplerinin yaklaşması ve İslami mezheplerin yakınlığı i&ccedil;in bir neden olabilir.</p>\n\n<p>\n	<strong>İslamın en b&uuml;y&uuml;k tebliği:</strong></p>\n\n<p>\n	Peygamber Efendimiz&rsquo;in(s.a.a.) kişilik boyutlarını hi&ccedil; bir insan m&uuml;kemmel olarak tamamiyle a&ccedil;ıklayamaz ve O hazretten ger&ccedil;eğe yakın bir g&ouml;r&uuml;nt&uuml; sunamaz. Bizim, Allah&rsquo;ın se&ccedil;tiği ve b&uuml;t&uuml;n tarih peygamberlerinin en b&uuml;y&uuml;ğ&uuml; hakkında anladığımız O hazretin manevi, gizli ve ger&ccedil;ek varlığından sadece bir g&ouml;lge ve uzak g&ouml;r&uuml;nt&uuml;d&uuml;r. Ancak bu kadar tanışlık da m&uuml;sl&uuml;manlar i&ccedil;in yeterlidir: İlk olarak onları m&uuml;kemmelliğe doğru hareket etmelerini garantiya almak ve insanlık zirvesini ve inasanın en y&uuml;ksek varacağı yeri onların g&ouml;z&uuml; &ouml;n&uuml;nde sermek i&ccedil;in ve ikinci olarak da onları İslami birlik ve bu eksenin &ccedil;evresine toplanmaya teşvik etmek i&ccedil;in.</p>\n\n<p>\n	Orta&ccedil;ağda Hristiyan ve Batı d&uuml;nyasında Peygamber Efendimiz&rsquo;in (s.a.a.) kişiliğine karşı &ccedil;ok geniş saldırılar yapıldı ve İslamın yeminli d&uuml;şmanları anladılar ki, İslam ile savaşmanın bir yolu da İslam Peygamberinin (s.a.a.) g&ouml;r&uuml;nt&uuml; ve imajını bozmaktan ibarettir. Bu konuda &ccedil;ok işler yapıldı ve bug&uuml;ne kadar d&uuml;şman devamlı olarak ve &ccedil;eşitli y&ouml;ntemlerle d&uuml;nyanın serbest d&uuml;ş&uuml;nen insanlarının zihinlerinde Peygamberin (s.a.a.) kişiliğinden olan g&ouml;r&uuml;nt&uuml;y&uuml; bozmaya &ccedil;lışmaktadır. D&uuml;nyada bir &ccedil;ok insan Peygamber Efendimizi (s.a.a.) m&uuml;sl&uuml;manlar kadar yada onlardan az bile tanısalar yani o parlak şahsiyetten sadece bir kıvılcım bile kalplerine d&uuml;şse kesinlikle İslam ve İslami maneviyete doğru &ccedil;ekileceklerdir.</p>\n\n<p>\n	Eğer d&uuml;nya m&uuml;sl&uuml;manları ger&ccedil;ekten birbiriyle birleşmesi gerekiyorsa ve eğer bu birlik İslam ve m&uuml;sl&uuml;manlar i&ccedil;in faydalı ise- ve elbette İslam d&uuml;nyasının bilginleri ve gelişmecileri a&ccedil;ısından bu bir kuşkusuz konudur- o zaman g&uuml;n&uuml;m&uuml;zde d&uuml;şmanın bu birlik karşısında komplolarının en &ccedil;ok olduğundan emin olabiliriz.</p>\n\n<p>\n	Belki İslam i&ccedil;in en b&uuml;y&uuml;k tebliğ İslam Peygamberi&rsquo;nin (s.a.a.) imajını d&uuml;nyanın araştırmacıları ve ger&ccedil;ekleri g&ouml;renleri i&ccedil;in aydınlatmaktan ibarettir. D&uuml;şmanlar ve muhalifler kendi karmaşık k&uuml;lt&uuml;rel ve sanatsal ara&ccedil;ları ile o b&uuml;y&uuml;k şahsiyetin imajını d&uuml;nyanın habersiz insanlarının zihnlerinde bozmadan &ouml;nce d&uuml;nyada sanat&ccedil;ı, bilgin ve &ccedil;eşitli y&ouml;ntemleri bilen m&uuml;sl&uuml;manlar Peygamberin (s.a.a.) b&uuml;y&uuml;k şahsiyetini a&ccedil;ıklama ve aydınlatma yolu ile bilimsel, sanatsal, k&uuml;lt&uuml;rel ve tebliğ işleri yapmaları &ccedil;ok daha uygun olabilir. Y&uuml;ce Peygamberimizin (s.a.a.) şahsiyetini tanıtmak i&ccedil;in &ccedil;ok &ccedil;alışmalıyız. Sadece O b&uuml;y&uuml;k insanın yaşamı anlamında değil, kişiliğinin &ccedil;eşitli boyutları &ouml;rneğin ahalk, h&uuml;k&uuml;met ve idare y&ouml;ntemleri, ibadet, siyaset, cihad ve &ouml;zel &ouml;ğretilerine tevecc&uuml;h etmemiz lazımdır. Sadece kitap yazmak değil, sanat ve tebliğ işlerimizi yeni y&ouml;ntemler ve mevcut olan tekniklerle başlamalıyız ve sadece İslam Cumhuriyeti&rsquo;nde değil b&uuml;t&uuml;n d&uuml;nyada bu işleri yapmalıyız.</p>\n\n<p>\n	<strong>Genel bir kural:</strong></p>\n\n<p>\n	İslami mezheplerin birliği ve yaklaşmaları İslama hizmet etme uğrunda olmasını kabul edersek ve m&uuml;sl&uuml;manların birliğinin onlar i&ccedil;in faydalı olacağına ve İslamın b&uuml;y&uuml;kl&uuml;ğ&uuml; doğrultusunda olacağına inanıyorsak kesinlikle bilmeliyiz ki, İslamın d&uuml;şmanları tarafından bu birlik ve vahdet aleyhinde en katı &ccedil;alışmalar ve en karmaşık komplolar yapılmaktadır. Bu ikisi birbirinden ayrılmayan ger&ccedil;eklerdir.</p>\n\n<p>\n	Bug&uuml;n, İslamın hizmetinde olan herşey İslam d&uuml;şmanları tarafından kınanmaktadır. M&uuml;sl&uuml;manların arasında birlik ise bu genen kuralın bir &ouml;rneğidir.</p>\n\n<p>\n	Eğer d&uuml;nya m&uuml;sl&uuml;manları ger&ccedil;ekten birbiriyle birleşmesi gerekiyorsa ve eğer bu birlik İslam ve m&uuml;sl&uuml;manlar i&ccedil;in faydalı ise- ve elbette İslam d&uuml;nyasının bilginleri ve gelişmecileri a&ccedil;ısından bu bir kuşkusuz konudur- o zaman g&uuml;n&uuml;m&uuml;zde d&uuml;şmanın bu birlik karşısında komplolarının en &ccedil;ok olduğundan emin olabiliriz.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde istikbar ve yardımcılarının sermayeleri b&uuml;t&uuml;n d&uuml;nyada ve en &ccedil;ok İslam d&uuml;nyasında m&uuml;sl&uuml;manlar arasında ihtilaf &ccedil;ıkarmak i&ccedil;in harcanıyor. Bunlar İslami İran ve d&uuml;nya m&uuml;sl&uuml;manlarının arasında ihtilaf &ccedil;ıkarıp onları ayrı d&uuml;ş&uuml;rmek istiyorlar ancak bunu yapamayacaklar. D&uuml;şmanın &ccedil;ıkardığı Şii ve S&uuml;nni savaşı İslami devrimin bereketinden ve ş&uuml;k&uuml;rler olsun ki, s&ouml;nd&uuml;r&uuml;ld&uuml;. Şii ve S&uuml;nni kardeşler &ccedil;eşitli alanlarda birbirinin yanında durup yardım ettiler ve kardeş gibi hareket ettiler ve doğrusu da buydu. Ancak d&uuml;nya reklam kurumları şimdi bu ateşi yine k&ouml;r&uuml;klemek istiyor ve bu mahvolmaya doğru giden ihtilafı yine canlandırmak istiyorlar.</p>\n\n<p>\n	Uyanık olan m&uuml;sl&uuml;manlar bunları g&ouml;rebiliyorlar ve biliyorlar ki, İslami birlik bayrağı kaldırılsa m&uuml;sl&uuml;manların y&uuml;rekleri İslamın ger&ccedil;ekten h&acirc;kim olduğu ve b&uuml;t&uuml;n &ouml;l&ccedil;&uuml;tlerin İslamdan alındığı yere doğru y&ouml;nelecektir. H&acirc;kimiyet, y&ouml;neticilik ve sorumluluğun &ouml;l&ccedil;&uuml;t&uuml; m&uuml;sl&uuml;man olmaktır ve orada Kur&rsquo;an&rsquo;ın bu ayeti h&acirc;kimdir: &lsquo;<span style=\"COLOR: blue\">الذين ان مکناهم في الارض اقاموا الصلوة و اتوا الزکوة و امروا بالمعروف و نهوا عن المنکر&rsquo;</span> <span style=\"COLOR: blue\">(Hacc s&ucirc;resi/Ayet 41)</span></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;O kimseleri eğer yery&uuml;z&uuml;nde iktidar mevkilerine getirirsek, namazlarını dosdoğru kılarlar, zekatlarını verirler. İyiliği emir ederler ve k&ouml;t&uuml;l&uuml;ğ&uuml; de yasak ederlerdi.&rsquo;</div>\n</div>\n\n<p>\n	Bu y&uuml;zden bug&uuml;n emperyalizm ve istikbara bağlı b&uuml;t&uuml;n reklam &ouml;rg&uuml;tleri ve onların bu İslami b&ouml;lgedeki yardımcıları İslamın istediği ve İslami d&uuml;zenin bağlı olduğu birliği zarar verici propaganadalarla bozmak i&ccedil;in birleşmişler. Ona g&ouml;re de İslam alimleri ihtiyatlı olmalıdırlar. Birliği bozan bu sahte ve uydurma mezheplerden sakının. Birliği bozmak i&ccedil;in kullanılan bu petrol dolarlarından sakının. M&uuml;sl&uuml;manlar arasında birliği sağlayan ve onların tutundukları عروة الوثقي yani Kur&rsquo;an tabiriyle en sağlam kulpu kırıp koparmak isteyen k&ouml;t&uuml; ellerden sakının. Bu birliğe doğru gitmenin ilk gerek&ccedil;esidir ve onsuz bu iş olanaksızdır.</p>\n\n<p>\n	M&uuml;sl&uuml;manların muhtelif mezhepleri kendilerini birbirine yaklaştırmaya ve anlaşmaya &ccedil;alışıp fıkh&icirc; mezhepleri birbiriyle tutşturup karşılaştırmalıdırlar. Alimler ve fakihlerin bir &ccedil;ok fetvaları vardır ki, alimcesine incelenirse belki bazan bir azcık değişiklikle iki mezhebin fetvaları birbirine yaklaşabilir.</p>\n\n<p>\n	Birliğin anlamı:</p>\n\n<p>\n	Biz birlik konusunda ciddiyiz. Biz m&uuml;sl&uuml;manların birliğini de tanımlamışızdır. M&uuml;sl&uuml;manların birliği onların ve &ccedil;eşitli mezheplerin kendilerine &ouml;zg&uuml; fıkh&icirc; ve kel&acirc;mi inan&ccedil;larını bırakmak anlamına gelmez. M&uuml;sl&uuml;manların birliği iki ayrı anlamı vardır ve onların her ikisi de sağlanmalıdır:</p>\n\n<p>\n	Birinci olarak &ccedil;eşitli İsl&acirc;mi mezhepler yani S&uuml;nni ve Şii mezhepler ve onların &ccedil;eşitli fıkh&icirc; ve kel&acirc;mi dalları ger&ccedil;ekten İslam d&uuml;şmanları karşısında direnmek i&ccedil;in birbirleri ile işbirliği, birlikte &ccedil;alışmak, y&uuml;rek birliği ve d&uuml;ş&uuml;nce birliğini sağlamalıdırlar.</p>\n\n<p>\n	İkincisi ise m&uuml;sl&uuml;manların &ccedil;eşitli mezhepleri kendilerini birbirine yaklaştırmaya &ccedil;alışmalıdırlar; anlaşma kurup fıkh&icirc; mezhepleri birbiriyle karşılaştırmalıdırlar. Alimler ve fakihlerin bir &ccedil;ok fetvaları vardır ki, alimcesine incelenirse belki bazan bir azcık değişiklikle iki mezhebin fetvaları birbirine yaklaşabilir.</p>\n\n<p>\n	İslam alimleri &ccedil;alışmalıdırlar. İsl&acirc;mi fakihler ve filozoflar oturup d&uuml;ş&uuml;nceleri karşılaştırmalıdırlar. Daha sonra bu d&uuml;ş&uuml;nceler bir yerde toplanmalı ve &ccedil;eşitli İslami mezheplerin d&uuml;ş&uuml;nceleri toplu olarak ve birbirine iyi bakışlı bir yaklaşım ile b&uuml;t&uuml;n m&uuml;sl&uuml;manların ulaşabildiği halde sunulmalıdırlar. Bu en gerekli ve zorunlu işlerdendir ve gayret saiplerinin gayreti ile bu işin yapılmasını umuyoruz.</p>','Peygamber Efendimiz (s.a.a.) Birliğin En Büyük Etkenidir','','publish','closed','open','','peygamber-efendimiz-s-a-a-birligin-en-buyuk-etkenidir','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2634',0,'post','',0),(2635,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Tarihte ş&ouml;yle rivayet edilmiştir: Peygamber (s.a.a.) devrinin yahudilerinden Abdullah ibni Selam İslamı kabul edip ve m&uuml;sl&uuml;manlara kavuştu. Onun Zeyd ibni Şube adlı bir yahudi dostu vardı. Abdullah İslamı kabul ettikten sonra s&uuml;rekli Zeydi İslama davet ederdi ve İslamın &ouml;ğretilerinin azemetini ona a&ccedil;ıklardı ancak Zeyd onu dinlemeyip yahudiliğine ısrar ediyor, m&uuml;sl&uuml;man olmayı kabul etmiyordu.</p>\n\n<p>\n	Abdullah ş&ouml;yle diyor: Bir g&uuml;n Mescid un-Nebi&rsquo;ye (s.a.a.) gittim. Birden Zeydin m&uuml;sl&uuml;man olup m&uuml;sl&uuml;manların namaz safında durduğunu g&ouml;rd&uuml;m. &Ccedil;ok sevindim. Bu y&uuml;zden yanına gidip ş&ouml;yle sordum: M&uuml;sl&uuml;man olmanın nedeni neydi? Zeyd dedi: Birg&uuml;n kutlu Tevrat kitabını okuyordum; Muhammed (s.a.a.)&rsquo;in vasıfları olan ayetlere gelince onları biraz daha derinden okudum ve onun Tevrat&rsquo;ta vasfedildiği gibi tariflerini ezberledim. Kendi kendime dedim ki, Muhammed&rsquo;in (s.a.a.) yanına gideyim ve onu deneyeyim, bakayım vasfedilen nitelikler ve onlardan biri olan &lsquo;sabır ve m&uuml;samaha&rsquo; acaba onda ger&ccedil;ekten var mı? Bir ka&ccedil; g&uuml;n yanına gittim ve b&uuml;t&uuml;n hareketlerini, davranışını ve s&ouml;zlerini iyice izleidm. B&uuml;t&uuml;n o vasıfları onda buldum ancak kendi kendime dedim ki, sadece bir vasıf kaldı ve onun hakkında da araştırmamı devam etmeliyim. O vasıf ise sabır ve m&uuml;samaha idi. &Ccedil;&uuml;nk&uuml; Tevrat&rsquo;ta ş&ouml;yle okumuştum: &lsquo;Muhammedin (s.a.a.) sabrı onun &ouml;fkesine &uuml;st&uuml;n gelir. Cahiller her ne kadar da ona eziyet etseler, ondan sabır ve m&uuml;samahadan başka bir şey g&ouml;remezler.&rsquo;</p>\n\n<p>\n	Hz. Muhammed (s.a.a.) sabır ve m&uuml;samaha ile her kesi İslama doğru cezbetti.</p>\n\n<p>\n	Bir g&uuml;n, O hazretin v&uuml;cudunda bu al&acirc;meti bulmak i&ccedil;in mescide gittim. Mescidde bir g&ouml;&ccedil;ebe Arabın deve &uuml;st&uuml;nde oraya geldiğini g&ouml;rd&uuml;m. Arap kişi Muhammed&rsquo;i (s.a.a.) g&ouml;r&uuml;nce deveden indi ve ş&ouml;yle dedi: Ben kabilelerin birinden buraya geldim. Kıtlık ve kuraklık y&uuml;z&uuml;nden hepimiz fakir ve yoksul olduk. O kabilenin halkı m&uuml;sl&uuml;mandırlar ve onlar yardım edeceğini umuyorlar. Bu anda Muhammed (s.a.a.) Ali&rsquo;ye (a.s.) &ouml;nceki paralardan yanında bir şey kalıp kalmadığını sordu. Ali (a.s.) hayır diye cevap verdi. Resulullah (s.a.a.) &ccedil;aresiz kalıp kederlendi. Ben o anda yanına gidip dedim: Ey Allahın Resulu (s.a.a.) istersen ben seninle peşin muamele yapayım. Şimdi bu parayı sana veriyorum ancak &uuml;r&uuml;n d&ouml;neminde onun değeri kadar hurma bana ver. O hazret benim &ouml;nerimi kabul edip muameleyi yaptı. Parayı benden alıp o Arap kişiye verdi.</p>\n\n<p>\n	Ben beklemekteydim ve hurma toplama zamanına yedi g&uuml;n kalmıştı. O g&uuml;nlerde bir g&uuml;n şehrin dışına &ccedil;ıktım.</p>\n\n<p>\n	Resulullah (s.a.a.) &ccedil;aresiz kalıp kederlendi. Ben o anda yanına gidip dedim: Ey Allahın Resulu (s.a.a.) istersen ben seninle peşin muamele yapayım. Şimdi bu parayı sana veriyorum ancak &uuml;r&uuml;n d&ouml;neminde onun değeri kadar hurma bana ver. O hazret benim &ouml;nerimi kabul edip muameleyi yaptı. Parayı benden alıp o Arap kişiye verdi.</p>\n\n<p>\n	Ben beklemekteydim ve hurma toplama zamanına yedi g&uuml;n kalmıştı. O g&uuml;nlerde bir g&uuml;n şehrin dışına &ccedil;ıktım. Orada Muhammedi (s.a.a.) bir ağa&ccedil; g&ouml;lgesinde sahabeleri ile otururken g&ouml;rd&uuml;m. Ben &ccedil;ok k&uuml;stahcasına onun yanın gidip yakasına yapıştım ve ş&ouml;yle dedim: ben sizi iyi tanıyorum. Halkın malını alıp onu geri vermeyi ciddiye almıyorsunuz. Bir ka&ccedil; g&uuml;n daha fırsatın bitmesine kaldığını biliyormusun?</p>\n\n<p>\n	Ben o hazret ile &ccedil;ok cesurca ve cahilce davrandım halbuki bir ka&ccedil; g&uuml;n fırsatın bitmesine kalmıştı. Birdenbire o hazretin arkasından bir kaba ses duydum. &Ouml;mer ibni Hattab&rsquo;ı kılıcını kınından &ccedil;ekmiş halde g&ouml;rd&uuml;m. Bana y&uuml;z&uuml;n&uuml; tutup bir k&ouml;t&uuml; kelime kullanarak uzak durmamı s&ouml;yledi ve kılıcı ile bana saldırmak istedi.</p>\n\n<p>\n	<span style=\"COLOR: blue\">&lsquo;وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ&rsquo;</span> &lsquo;Ger&ccedil;ekten sen b&uuml;y&uuml;k bir ahlak &uuml;zerindesin&rsquo;</p>\n\n<p>\n	Ancak Muhammed (s.a.a.) onu engelledi ve ş&ouml;yle buyurdu: &lsquo;b&ouml;yle k&uuml;fretmeye gerek yoktur onu (Zeydi) sabır ve tahamm&uuml;le davet etmek gerekiyor.&rsquo; Sonra &Ouml;mer&rsquo;e bir &ccedil;eşir hurmadan bir miktar bana vermesini s&ouml;yledi. &Ouml;mer beni kendisi ile g&ouml;t&uuml;rd&uuml; ve hakkımı verdi ve artı yirmi &ouml;l&ccedil;ek de hakkımdan fazla bana hurma verdi. Bu fazlalığın ne olduğunu sordum. Ş&ouml;yle cevap verdi: ne yapayım Muhammed&rsquo;in (s.a.a.) sabrı b&ouml;yledir. Sen benim bağırtı ve kaba konuşmamdan rahatsız olduğun i&ccedil;in seni razı edip y&uuml;reğini almak i&ccedil;in bu kadar fazla vermemi istedi.</p>\n\n<p>\n	Muhammed&rsquo;in (s.a.a.) o g&uuml;zel huyunu ve muazzam sabrını g&ouml;r&uuml;nce İslama ve Peygamber&rsquo;in (s.a.a.) g&uuml;zel ahlakına aşık oldum. Sonra Allah&rsquo;ın birliğine ve Muhammed&rsquo;in (s.a.a.) peygamberliğine itiraf edip m&uuml;sl&uuml;manlara kavuştum.</p>\n\n<p>\n	Peygamber Efendimiz&rsquo;in (s.a.a.) yaşamında buna benzer y&uuml;zlerce g&uuml;zel ve iyi ahlakından &ouml;rnekler mevcuttur. Bunları her biri O hazretin (s.a.a.) iyi ahlakının b&uuml;y&uuml;k okyanusundan bir damladır nitekim Allah-u Teala bu konuya &lsquo;Ger&ccedil;ekten sen b&uuml;y&uuml;k bir ahlak &uuml;zerindesin&rsquo; ayeti ile işaret etmiştir. Bu iyi ahlaktan tarihi &ouml;rnekler İslamın yayılmasında en b&uuml;y&uuml;k rol oynayan sırların birini bizim i&ccedil;in a&ccedil;ıklamaktadır.</p>\n\n<p>\n	<strong><span style=\"COLOR: blue\"><strong>Kaynak:</strong></span> Mehcet ul-Beyza, Feyz-i Kaş&acirc;ni</strong></p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp; &lsquo;وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ&rsquo; &lsquo;Ger&ccedil;ekten sen b&uuml;y&uuml;k bir ahlak &uuml;zerindesin&rsquo; Kalem s&ucirc;resi/Ayet 4</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; Bu kitabın Fars&ccedil;a terc&uuml;mesi &lsquo;Aydın Yol&rsquo; adı ile yayınlanmıştır.</p>','Peygamber’in (s.a.a.) Sabrı','','publish','closed','open','','peygamberin-s-a-a-sabri','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2635',0,'post','',0),(2636,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	İslam Peygamberi&rsquo;nden (s.a.a.) nakledilen en değerli ve kıymetli hadislerden biri de O hazretin Ebuzer&rsquo;e yaptığı tavsiyelerden ibarettir. Bu tavsiyelerin &ouml;nemi ve dolgunluğu y&uuml;z&uuml;nden ve Resulullah&rsquo;ın (s.a.a.) s&uuml;rekli Ebuzer&rsquo;e hitab ettiği i&ccedil;in bu hadis Ebuzer Hadisi olarak meşhur olmuştur.</p>\n\n<p>\n	Bu hadiste konular o kadar &ccedil;eşitli ahlaki ve terbiye kalıpları i&ccedil;inde s&ouml;ylenmiştir ki, her kes kendi beğenisine g&ouml;re onlardan faydalanabilir ve herkes kendi ruhuna en &ccedil;ok terbiyevi etkiyi bırakan kısmı se&ccedil;ebilir. Bu hadis kendine g&ouml;re bir mucize gibidir.</p>\n\n<p>\n	Devamında Peygamber (s.a.a.) Ebuzer&rsquo;e ş&ouml;yle vaaz ediyor:</p>\n\n<p>\n	Sana bir tavsiyede bulunacağım ve senden onu ezberleyip uygulamanı bekliyorum &ccedil;&uuml;nk&uuml; bu tavsiye b&uuml;t&uuml;n hayır ve mutluluk yollarını ihtiva eden bir tavsiyedir. Sen bu tavsiyeyi uygularsan d&uuml;nya ve ahiretin hayırı sana verilir.</p>\n\n<p>\n	Ey Ebuzer! Allah&rsquo;a &ouml;yle ibadet et ki, sanki O&rsquo;nu g&ouml;r&uuml;yorsun; &ccedil;&uuml;nk&uuml; sen onu g&ouml;rmesen bile o seni g&ouml;r&uuml;yor.</p>\n\n<p>\n	Ey Ebuzer! Bil ki, Allah&rsquo;a ibadet etmenin ilk merhalesi O&rsquo;nu tanımaktır. Ger&ccedil;ekten de O ilktir. O&rsquo;ndan &ouml;nce bir şey yoktur. Tek ve eşsizdir ve O&rsquo;nun gibisi yoktur. O kalıcı ve b&acirc;kidir. G&ouml;kler ve yeri ve onların arasında ve i&ccedil;inde olanları yaratan O&rsquo;dur. Allah-u&nbsp; Teala şefkatli ve &acirc;limdir ve her şeye k&acirc;dirdir.</p>\n\n<p>\n	Ey Ebuzer! İnsanların &ccedil;oğu iki nimet konusunda h&uuml;srandadırlar ve onlar i&ccedil;in ş&uuml;kretmezler: biri sağlık nimeti ve &ouml;b&uuml;r&uuml; ise g&uuml;venliktir.</p>\n\n<p>\n	İnsanları aldatmak i&ccedil;in bilim &ouml;ğrenen cennetin kokusu bile almamıştır.</p>\n\n<p>\n	Ey Ebuzer! Beş şey vardır. Bunlar seni karşılamadan &ouml;nce sen beş şeyin kıymetini bil: ihtiyarlıktan &ouml;nce gen&ccedil;lik, hastalıktan &ouml;nce sağlık, yoksulluktan &ouml;nce zenginlik, problemlerden &ouml;nce rahatlık ve &ouml;l&uuml;mden &ouml;nce yaşam.</p>\n\n<p>\n	Ey Ebuzer! G&uuml;nah işlerken &ouml;l&uuml;m&uuml;n gelmesinden kork &ccedil;&uuml;nk&uuml; &ouml;yle bir halde ne telafi etmek ve tevbe etmeye bir fırsat kalır ve ne de yeniden d&uuml;nyaya d&ouml;nebilirsin. Ne senin miras&ccedil;ıların bırakıp gittiğin irse g&ouml;re seni &ouml;verler ve ne de Allah teala &ouml;nceden g&ouml;nderdiğin şeyler hakkında senin nedenlerini kabul edecektir.</p>\n\n<p>\n	Ey Ebuzer! İnsanları aldatmak i&ccedil;in bilim &ouml;ğrenen cennetin kokusu bile almamıştır.</p>\n\n<p>\n	Ey Ebuzer! Eğer Allah-u Teala bir kulunun hayırını isterse onun g&uuml;nahlarını g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde canlandırır ve g&uuml;nahı onun i&ccedil;in zor ve ağır yapar ve eğer bir kulunun k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; isterse onun g&uuml;nahlarını unutturur.</p>\n\n<p>\n	Ey Ebuzer! Herkesin s&ouml;z&uuml; ile yaptığı mutabık olursa saadetten hissesini almış demektir ve her kesin s&ouml;z&uuml; yaptığına aykırı ise &ouml;d&uuml;l verildiği zaman kendine serzeniş edecektir.</p>\n\n<p>\n	Ey Ebuzer! Bazan insan yaptığı bir g&uuml;nah y&uuml;z&uuml;nden ona mukadder edilmiş rızkından yoksun kılınır.</p>\n\n<p>\n	Ey Ebuzer! Zeki ve uyanık insan odur ki, kendi nefsini terbiye etsin, &ouml;l&uuml;mden sonraki yaşamı i&ccedil;in &ccedil;alışsın ve zayıf ise odur ki, kendi nefsi ve onun isteklerine t&acirc;bi olsun ve o halinde de Allahtan bir şeyler dilesin.</p>\n\n<p>\n	Allah Tebarek ve Teala, kardeşim İsaya (a.s.) ş&ouml;yle vahiy etti: d&uuml;nyayı sevme &ccedil;&uuml;nk&uuml; ben sevmem ancak ahireti sev.</p>\n\n<p>\n	<strong>Kaynak: Rehtuşe, Ayetullah Misbah-i Yezdi</strong></p>','Peygamber Efendimiz’in (s.a.a.) Ebuzer’e Tavsiyeleri','','publish','closed','open','','peygamber-efendimizin-s-a-a-ebuzere-tavsiyeleri','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2636',0,'post','',0),(2637,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Umm-i Seleme Resulullah&rsquo;ın (s.a.a.) eşi ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	Peygamber (s.a.a.) onun vefatına ve şehadetine sebep olan hastalık yatağında yattığı g&uuml;nlerin birinde etraftakilere ş&ouml;yle buyurdu:</p>\n\n<p>\n	Benim dostumu &ccedil;ağırın gelsin. Ayşe bir kişiyi babası Ebubekir&rsquo;e g&ouml;nderdi. Ancak o odaya girince Peygamber (s.a.a.) y&uuml;z&uuml;n&uuml; ondan &ccedil;evirdi ve dedi: benim dostumu &ccedil;ağırın gelsin.</p>\n\n<p>\n	O anda, Hafese bir kişiyi babası &Ouml;mer&rsquo;i &ccedil;ağırmaya g&ouml;nderdi. Ancak o da girince Peygamber (s.a.a.) y&uuml;z&uuml;n&uuml; &ccedil;evirdi ve dedi: benim dostumu &ccedil;ağırın gelsin.</p>\n\n<p>\n	Bu defa Hz. Fatıma-i Zehra (a.s.) kocası Hz. Ali ibni Eb&icirc;talib&rsquo;i (a.s.) babasının yanına g&ouml;nderdi. Hz. Ali (a.s.) girince Resul&uuml;llah (s.a.a.) yerinden kalkıp Hz. Ali&rsquo;nin (a.s.) girişine sevindi, onu kucaklayıp g&ouml;ğs&uuml;ne bastı.</p>\n\n<p>\n	Ondan sonra, Hz. Ali (a.s.) dedi: Allah&rsquo;ın Peygamberi (s.a.a.) bana bin tane hadis &ouml;ğretti ve onların her birinden bin dal daha ayrılır. Ben ve Peygamber (s.a.a.) ikimizde o kadar terledik ki, terimiz birbirimizin &uuml;zerine d&ouml;k&uuml;ld&uuml;. (1)</p>\n\n<p>\n	Kime yalvaralım?</p>\n\n<p>\n	Şazan-i Kumi kendi kitabında ş&ouml;yle yazmıştır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Bir g&uuml;n Resulullah (s.a.a.) sahabeleri ile oturmuştu. Birdenbire Beni Temim aşiretinden Malik ibni Nuveyre O hazretin yanına geldi ve ona hitab edip ş&ouml;yle s&ouml;yledi: İslamın inan&ccedil; ve ilkelerini bana &ouml;ğret ki, onları uygulamakla kurtuluşa varayım.</div>\n</div>\n\n<p>\n	Hz. Muhammed (s.a.a.) ş&ouml;yle buyurdu: Allah&rsquo;tan başka il&acirc;h olmadığı ve onun hi&ccedil; bir ortağı olmadığına şahitlik etmelisin. Ben yani Muhammed&rsquo;in Allah&rsquo;ın peygamberi olduğuna şahitlik etmelisin. Her g&uuml;n beş kez namaz kılıp Ramazan ayını ise oru&ccedil; tutmalısın. Malının zekat ve humsunu &ouml;deyip Hacca gitmelisin. Aynı halde benim halefim olan Ali ibni Ebitalib (a.s.) ve onun onbir oğlunun vilayet ve imametini kabul etmelisin.</p>\n\n<p>\n	İslamın h&uuml;k&uuml;mleri ve emirlerini uygulamalısın ve helal ile haram konulara dikkat etmelisin. Kimsenin hakkını ezmemelisin.</p>\n\n<p>\n	Hz. Muhammed (s.a.a.) bir &ccedil;ok başka bireysel ve toplumsal haklar ve h&uuml;k&uuml;mleri a&ccedil;ıkladıktan sonra Malik ibni Nuveyre dedi: Ya Resulullah (s.a.a.) ben &ccedil;ok unutkanım. Senden onları bir daha s&ouml;ylemeni rica ederim. Hz. Muhammed (s.a.a.) ise kabul edip bir daha onları tekrar etti. Malik ibni Nuveyre Resulullah&rsquo;tan (s.a.a.) ayrılmak istediği zaman hazret ş&ouml;yle buyurdu: herkes cennet kişilerinden birini g&ouml;rmek istiyorsa, bu kişinin y&uuml;z&uuml;ne baksın.</p>\n\n<p>\n	O mecliste olan birinci ve ikinci halife kalkıp hızlıca Malikin peşinden gittiler, ona varınca dediler: Resulullah (s.a.a.) senin cennetlik olduğunu s&ouml;yledi. Şimdi senin Allahtan bizim i&ccedil;in rahmet ve af dilemeni rica ederiz.</p>\n\n<p>\n	Malik dedi: Allah&rsquo;ın rahmet ve affı sizi i&ccedil;ermez &ccedil;&uuml;nk&uuml; siz Allahın şefaat izni olan ve ona yakın olan Resulullah&rsquo;ı bırakıp bana doğru gelmişsinizdir.</p>\n\n<p>\n	Ona g&ouml;re bu iki halife rahatsız olup geri d&ouml;nd&uuml;ler ve bir şey s&ouml;ylemeden &ouml;nce Resulullah g&uuml;l&uuml;mseyip ş&ouml;yle buyurdu: ger&ccedil;ekten de hak s&ouml;z acıdır. (2)</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp; Bihar ul-Envar, cilt 22, s. 461 (Hisal-i Saduktan aktarılmıştır)</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; Fezail, Şazan ibni Cebreil-i Kum&icirc;, s. 75/ Bihar ul-Envar, cilt 30, s. 343, hadis 163</p>','Peygamber’in (s.a.a.) Dostu Kimdir?','','publish','closed','open','','peygamberin-s-a-a-dostu-kimdir','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2637',0,'post','',0),(2638,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Adem ve Havva&rsquo;nın (a.s.) &ccedil;ocukları arasında bir tek insandır ki, g&ouml;kler ayağı altındadır ve Allah&rsquo;ın aşkı g&ouml;k gibi başı &uuml;st&uuml;ndedir. O, Kab-ı Kavseyn&rsquo;in fethedenidir ve Allah&rsquo;ın dostluğu makamı edinen bir insandır. İmkan alemi ve b&uuml;t&uuml;n varlık Muhammed ibni Abdullah (s.a.a.) y&uuml;z&uuml;nden var olup evrene katıldılar.</p>\n\n<p>\n	Muhammed (s.a.a.) &ouml;yle bir insandır ki, Allah&rsquo;ın kulluk makamı (1) , İman (2) , ismet (3) , taharet (temizlik) (4) , risalet (peygamberlik) (5) , h&uuml;k&uuml;met (6) , &ouml;ncelik (7) , m&uuml;sl&uuml;manların ilki olma ve Allah&rsquo;ı ibadet edenlerin en muhlisi olma ve ibadet edenlerin en &ccedil;ok Allah&rsquo;tan korkanı olma (8), bazı &ouml;zellikler &ouml;rneğin: muazzam fazileti (9) , azap engeli olma (10), Allah&rsquo;ın tarafından yardım edilmişlik (11), şefkatli ve merhametli olma (12), Mira&ccedil; misafiri olma (13), b&uuml;t&uuml;n insanlara rahmet olma (14), iyi &ouml;rnek olma (15) ve peygamberlerin sonuncusu olması O&rsquo;nu bir g&uuml;neş gibi eşsiz kılmıştır.</p>\n\n<p>\n	Hz Muhammed (s.a.a.) Allah&rsquo;ın insanlara rahmet bahanesi i&ccedil;in ve O&rsquo;nun kuds&icirc; rahmetinin aracısıdır. Ancak bazı akılsızlar İslamın ortaya &ccedil;ıktığı zaman ve onun kalpleri okşayan davet sesinin &ccedil;ıkışından beri onun merhametli kalbini kendi cahilce m&uuml;cadeleler ve edepsizlikler ile incittiler. Bu rahmet peygamberi ve bu kutlu Resul her zaman Allah&rsquo;ın rahmetinin m&uuml;jdecisidir ve kuşkusuz onun merhametli kalbi insanların hidayetinden başka bir şey istemiyordu.</p>\n\n<p>\n	Cahiliyet devri Araplarının neslinden olan ve Muhammed&rsquo;in (s.a.a.) kalpleri okşayan sesini duymayan bug&uuml;nk&uuml; akılsızların saygısızlıkları da aynen İslamın ilk yıllarında g&uuml;n&uuml; O hazretin g&ouml;zlerinde gece gibi yapan karartan eziyetleri hatırlatıyor; ancak O hazret (s.a.a.) her zaman onlara hayır duası ediyordu.</p>\n\n<p>\n	Ancak bilgili d&uuml;şmandan ziyade cahil dost kınanmalıdır; &ccedil;&uuml;nk&uuml; rahmet Peyagmberi&rsquo;nden (s.a.a.) bir kederli g&ouml;r&uuml;nt&uuml; sergilemekte ya da onun kutsal varlığını gereğince g&ouml;stermekten acizdir.</p>\n\n<p>\n	Aşağıdaki yazı Hz Muhammedin (s.a.a.) &ouml;zelliklerinden bazılarını a&ccedil;ıklamaya &ccedil;alışmıştır ve bu O g&ouml;k cilvesini tanıtmak i&ccedil;in bir yaklaşım olabilir.</p>\n\n<p>\n	Onun bakış a&ccedil;ısına g&ouml;re, toplumun b&uuml;t&uuml;n bireyleri zalimler karşısında dayanmakla g&ouml;revlidirler ve yerlerinde oturup seyretmemelidirler. Kendisi ş&ouml;yle buyururdu: Kardeşine zalim da olsa mazlum da olsa yardım et! Sahabeler sordu: Mazluma yardım etmeyi anladık da ancak zalime nasıl yardım edelim? Buyurdu: Onun elini tutun ve zul&uuml;m yapmasına izin vermeyin!</p>\n\n<p>\n	Muazzam Ahlak:</p>\n\n<p>\n	Hz Muhammed (s.a.a.) en m&uuml;kemmel insan ve peygamberlerin en y&uuml;cesidir. Onun azemetini anlamak i&ccedil;in zaten Kur&rsquo;anı Kerim&rsquo;de Allah&rsquo;ın onu b&uuml;t&uuml;n d&uuml;nyadaki insanlara &ouml;rnek olarak tanıtması yeterlidir: <span style=\"COLOR: blue\">&lsquo;لَقَدْ کانَ لَکُم في رَسُول اللّهِ اُسْوَهٌ حَسَنَهٌ&rsquo;</span></p>\n\n<p>\n	Onun azemetini anlamak i&ccedil;in zaten Kur&rsquo;anı Kerim&rsquo;de Allah&rsquo;ın onu b&uuml;t&uuml;n d&uuml;nyadaki insanlara &ouml;rnek olarak tanıtması yeterlidir: &lsquo;<span style=\"COLOR: blue\">لَقَدْ کانَ لَکُم في رَسُول اللّهِ اُسْوَهٌ حَسَنَهٌ&rsquo;</span> &lsquo;Ger&ccedil;ekten Allah&rsquo;ın Resul&uuml;&rsquo;nde sizin i&ccedil;in &ccedil;ok g&uuml;zel &ouml;rnekler vardır&rsquo;</p>\n\n<p>\n	O, ger&ccedil;ekten m&uuml;kemmel ahlak ve b&uuml;t&uuml;n insan&icirc; faziletler ve &uuml;st&uuml;nl&uuml;klere sahipti.</p>\n\n<p>\n	Allah O&rsquo;nu ş&ouml;yle &ouml;v&uuml;yor: <span style=\"COLOR: blue\">&lsquo;اِنّک لَعَلى خُلُق عَظيم&rsquo;</span> &lsquo;Ger&ccedil;ekten sen b&uuml;y&uuml;k bir ahlak &uuml;zerindesin&rsquo; ve &lsquo;<span style=\"COLOR: blue\">وَلَوْ کُنْتَ فَظّاً غَليظَ الْقَلْبِ لاَنْفَضُّوا مِنْ حَوْلِکَ&rsquo;</span> &lsquo;Sen onlara kaba ve katı kalpli olsaydın, elbette etrafından ka&ccedil;ıp giderlerdi.&rsquo;</p>\n\n<p>\n	Bu y&uuml;zden İslamın ilerlemesinin en &ouml;nemli etkenlerinden Hz Muhammed (saa)&rsquo;in iyi ahlakı ve O hazretin halka yumuşak davranmasıydı.</p>\n\n<p>\n	Onun yaşamı s&uuml;resince hi&ccedil;bir zaman vaktini boş ge&ccedil;irdiği g&ouml;r&uuml;lmedi.</p>\n\n<p>\n	Bir duasında ş&ouml;yle derdi: <span style=\"COLOR: purple\">&lsquo;Ey Allah&rsquo;ım, işsizlik, tembellik ve al&ccedil;aklıktan sana sığınırım&rsquo;</span> ve m&uuml;sl&uuml;manları &ccedil;alışmaya teşvik ederdi.</p>\n\n<p>\n	Her zaman adaletli davranırdı ve ticarette yalan konuşmaya kalkışmazdı. Muamelede m&uuml;samahasız davranmazdı ve kimse ile inat ve m&uuml;cadele etmezdi. Kendi işini başkalarına devretmezdi.</p>\n\n<p>\n	Yaşamın doğru gidişini konuşmakta doğruyu s&ouml;ylemek ve emanetleri geri vermekte g&ouml;r&uuml;rd&uuml; ve ş&ouml;yle buyururdu: B&uuml;t&uuml;n peygamberlerin &ouml;ğretilerinde bu ikisine tavisye edilmiştir.</p>\n\n<p>\n	Onun bakış a&ccedil;ısından toplumun b&uuml;t&uuml;n bireyleri zalimler karşısında direnmekle g&ouml;revlidirler ve hi&ccedil;bir zaman seyirci gibi kalmamalıdırlar.</p>\n\n<p>\n	Kendisi ş&ouml;yle buyururdu: Kardeşine zalim da olsa mazlum da olsa yardım et! Sahabeler sordu: mazluma yardım etmeyi anladık da ancak zalime nasıl yardım edelim? Buyurdu: Onun elini tutun ve zul&uuml;m yapmasına izin vermeyin!</p>\n\n<p>\n	Onunla m&uuml;nakaşa ve tartışma yapmak isteyenlerin karşısında sadece Kur&rsquo;an-ı Kerim&rsquo;den birka&ccedil; ayet okumakla yetinirdi ya da kendi d&uuml;ş&uuml;ncesini &ccedil;ok normal ve sade bir şekilde beyan edip m&uuml;nakaşa etmezdi.</p>\n\n<p>\n	Yaşamı zahitleri hatırlatırdı.</p>\n\n<p>\n	A&ccedil;lığı tokluğa tercih ederdi. Bazen kendini o kadar a&ccedil; tutardı ki, ağrısını hafifletmek i&ccedil;in karnına taş bağlardı.</p>\n\n<p>\n	Onu eziyet edenler karşısında &ouml;yle bir af edip k&ouml;t&uuml;l&uuml;ğ&uuml; o kadar iyilikle karşılardı ki, karşı tarafı mah&ccedil;up ederdi.</p>\n\n<p>\n	Herg&uuml;n sokaktan ge&ccedil;erken bir Yahudi bir leğen sıcak k&uuml;l evinin damından başına d&ouml;kerdi. Peygamber (s.a.a.) hi&ccedil; sinir olmadan sakin ve sessizce &nbsp;ge&ccedil;erdi, bir k&ouml;şede durup &uuml;st&uuml;n&uuml; temizledikten sonra yoluna devam ederdi.</p>\n\n<p>\n	Birg&uuml;n o yahudi Peygamberi (s.a.a.) eziyet etmek i&ccedil;in gelmediğini g&ouml;r&uuml;nce nerde olduğunu sordu ve hasta olduğunu s&ouml;ylediler. Buyurdu: G&ouml;r&uuml;ş&uuml;ne gitmek lazım. Hasta kişi onun g&ouml;r&uuml;ş&uuml;ne gelen Hz Muhammed&rsquo;in (s.a.a.) y&uuml;z&uuml;nde o kadar muhabbet ve samimilik duydu ki, sanki onunla yıllardır dostluk etmiş ve tanıyor idi.</p>\n\n<p>\n	Yahudi kişi b&ouml;yle bir hayır ve sevginin kaynar bulağı karşısında birdenbire ruhunun tamamen yıkandığını hissetti ve sanki b&uuml;t&uuml;n eziyet etme, eğri yol gitme ve k&ouml;t&uuml;l&uuml;k etkileri kişiliğinden silindi.</p>\n\n<p>\n	O kadar al&ccedil;akg&ouml;n&uuml;ll&uuml; ve m&uuml;tevazi idi ki, kendini beğenmiş, mağrur ve kibirli Araplar şaşırırdı.</p>\n\n<p>\n	Yaşamı, davranışı ve ahl&acirc;k&icirc; &ouml;zellikleri sevgi, g&uuml;&ccedil;, i&ccedil;tenlik, direniş, d&uuml;ş&uuml;ncenin y&uuml;ksekliği ve ruhun g&uuml;zelliğini ilham verirdi.</p>\n\n<p>\n	Davranışının sadeliği, yumuşak huyluluğu ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml; hi&ccedil;bir zaman kişiliğinin kuvveti ve manevi c&acirc;zipliğini azaltmaz idi.</p>\n\n<p>\n	Her bir g&ouml;n&uuml;l karşısında eğilirdi ve her gurur ise onun g&uuml;zel ve iyi azameti karşısında kırılmaktan lezzet alırdı.</p>\n\n<p>\n	Her bir toplulukta onun azameti ve b&uuml;y&uuml;kl&uuml;ğ&uuml; herkes i&ccedil;in belli idi.</p>\n\n<p>\n	Kureyş O&rsquo;na sığnınca onların iktis&acirc;di ambargolarını kaldırdı ve onların Yemen&rsquo;den buğday getirme isteklerini kabul etti. O, d&uuml;nya &ccedil;apında barışa davet ederdi ve savaştan gereklilik ve mecburiyet olmayınca ka&ccedil;ınırdı.</p>\n\n<p>\n	Zafer gururu O&rsquo;nu ele ge&ccedil;irmezdi ve bunu Bedir savaşı ve Mekke fethinden geri d&ouml;nerken g&ouml;sterdi. Yenilgiden sonra da umudunu kaybetmezdi nitekim Uhud yenilgisi O&rsquo;nu etkilemedi. Aksine ondan sonra Hamra ul-Esed savaşına hazırlandı. Aynı bir şekilde, Beni Kurayza kabilesinin s&ouml;zleşmeyi tutmamaları ve onların Ahzap ordusuna katılmaları da onun halini etkilemedi ve tersine daha azimli yaptı.</p>\n\n<p>\n	Sahabeleri ve kavmi karşısında d&uuml;zeltmeci ve cezbetme gibi bir yaklaşım edinirdi ve onların i&ccedil;inde g&uuml;ven ve huzur hissini takviye ederdi.</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;klere merhamet eder, b&uuml;y&uuml;klere saygı duyardı. &Ouml;ks&uuml;zleri sevindirir onlara sığınak verirdi. Fakirler ve &ccedil;aresizlere iyilik ve ihsan ederdi. Hatta hayvanlara merhametli davranıp onları eziyet etmekten menederdi.</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml;&rsquo;n&uuml;n (s.a.a.) en &ouml;nemli insanlık &ouml;rneklerinden o hazretin d&uuml;şman ile savaşa g&ouml;nderdiği orduyu halk ile dostluk ve m&uuml;samahalı davranmak ve onlara habersizce saldırmamaya vasiyyet ve tavsiye etmesi idi.</p>\n\n<p>\n	O, d&uuml;şmanın erkeklerini &ouml;ld&uuml;rmekten daha ziyade onu doğru yola hidayet etmek isterdi.</p>\n\n<p>\n	O hazret (s.a.a.) yaşlıları, &ccedil;ocuklar ve kadınları &ouml;ld&uuml;rmemek ve &ouml;lenlerin bedenlerini kesip par&ccedil;lamamaya tavsiye ederdi.</p>\n\n<p>\n	Kureyş ona sığnınca onların iktis&acirc;di ambargolarını kaldırdı ve onların Yemen&rsquo;den buğday getirmek isteklerini kabul etti. O, d&uuml;nya &ccedil;apında barışa davet ederdi ve savaştan gereklilik ve mecburiyet olmayınca ka&ccedil;ınırdı.</p>\n\n<p>\n	Padişahlara doğru g&ouml;nderdiği mektuplar Selam ve Barış ile s&uuml;sl&uuml;yd&uuml; ve bu kelimeyi Adem oğulları arasında g&ouml;r&uuml;şt&uuml;kleri zaman konuşmanın başlangıcı olarak koymuştu.</p>\n\n<p>\n	Peygamber Efendimiz (s.a.a.) savaşlarda ciddi proglamlama, &ouml;rnek bir &ouml;rg&uuml;tleme ve &uuml;st&uuml;n komutanlığın temelini koydu ve ordunun komutanlığını bilgi ve meritokrasi temelinde se&ccedil;erdi. Orduyu kendi komutanlığı altında eşit tutardı ve savaş&ccedil;ılara kendi yeteneklerinden fazla bağışlardı.</p>','Yüce Peygamberin Muazzam Ahlakı','','publish','closed','open','','yuce-peygamberin-muazzam-ahlaki','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2638',0,'post','',0),(2639,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	<strong>Rahmet Peygamberi (s.a.a.)nin Merhametinden bir Damla</strong></p>\n\n<p>\n	<span style=\"COLOR: blue\">&lsquo;لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزيزٌ عَلَيْهِ ما عَنِتُّمْ حَريصٌ عَلَيْكُمْ بِالْمُۆْمِنينَ رَۆُفٌ&rlm; رَحيمٌ&rsquo;</span></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Ger&ccedil;ekten size kendinizden bir Peygamber geldi ki: sizin sıkıntıya d&uuml;şmeniz ona &ccedil;ok zor gelir. Sizin &uuml;zerinize &ccedil;ok d&uuml;şk&uuml;nd&uuml;r. M&uuml;&rsquo;minlere &ccedil;ok şefkatli ve merhametlidir.&rsquo; (1)</div>\n</div>\n\n<p>\n	Kesinlikle İslamın y&uuml;ksek makamlı Peygamberi (s.a.a.) b&uuml;t&uuml;n insanlara şefkatliymiş; ancak Kur&rsquo;an&rsquo;ın o hazretin Allah&rsquo;ın d&uuml;şmanlarına ve inat&ccedil;ılara doğru sert olmasına dair olan a&ccedil;ık ayetlerini ve diğer taraftan ise Kur&rsquo;an&rsquo;ın kendisinde de din d&uuml;şmanları ile sert davranma ve onları dost tutmama gerekliliğini belirten ayetleri g&ouml;z&ouml;n&uuml;nde bulundurursak, g&ouml;r&uuml;ld&uuml;ğ&uuml; kadar, Hz. Muhammed&rsquo;in (s.a.a.) şefkat ve merhametinin bir ka&ccedil; derecesi varmış. Bu şefkatin en y&uuml;ksek derecesi m&uuml;&rsquo;minler i&ccedil;in ve m&uuml;&rsquo;minlerin de arasında daha g&uuml;&ccedil;l&uuml; imanları olanlar ve iman dereceleri y&uuml;ksek olanlar i&ccedil;in daha &ccedil;okmuş.</p>\n\n<p>\n	Aşağı d&uuml;zeylerde ise O hazretin rahmeti b&uuml;t&uuml;n insanları kapsamaktadır; onlar da Allahın yaratığı oldukları i&ccedil;in o hazretin sonsuz merhametinden faydalanırlar. Ancak Allah&rsquo;ın d&uuml;şmanları ve inat edenlerin konusu farklıdır. Onlar merhametli bakışı haketmediklerinden fazla hatta Allah&rsquo;ın &ouml;fkesi ve gazabını da hakediyorlar ve Allah i&ccedil;in &ouml;fkelenmek Hz. Muhammed&rsquo;in (s.a.a.) s&uuml;nneti olduğu i&ccedil;in onlara doğru şefkatli değil &ouml;fkelidir.</p>\n\n<p>\n	İslam Peygamberi&rsquo;nin (s.a.a.) &ccedil;ok muazzam merhametinin m&uuml;&rsquo;minlere &ouml;zg&uuml; olması:</p>\n\n<p>\n	B&uuml;y&uuml;k tefsirci Allame Tabatabai ş&ouml;yle diyor: Allah-u Teala sayın Peygamberi (s.a.a.) hakkında buyurdu: M&uuml;&rsquo;minlere şefkatli ve merhametlidir: &lsquo;<span style=\"COLOR: blue\">بِالْمُۆْمِنِينَ رَۆُفٌ رَحِيمٌ&rsquo; (1)</span> ve bu ayette kendisi o hazretin şefkat ve merhametini tasdik etmiştir. B&ouml;yle bir halde bu şefkatli ve merhametli Peygamber (s.a.a.) kendisi cennette iken onun nimetlerinden faydalanıp cennet bağlarında rahat&ccedil;a y&uuml;r&uuml;mesine ancak ona ve peygamberliğine inanan m&uuml;&rsquo;minler ve onun faziletlerine aşık olanların bazılarının cehennemin dibinde zincirler i&ccedil;inde ve ateş i&ccedil;inde olmalarına nasıl razı olabilir? Halbuki onlar Allah&rsquo;ın Rabb olduğuna, Allahın Resulu&rsquo;nun (s.a.a.) peygamberliğine ve ona vahiy olan her şeyin hak olduğuna itiraf etmişler ancak su&ccedil;ları budur ki, cahillik onlara musallat olmuş, şeytanın eline d&uuml;şm&uuml;ş inat ve isyan etmeden bir sıra su&ccedil;ları işlemişlerdir. (2)</p>\n\n<p>\n	Allah&rsquo;ın d&uuml;şmanları ile inat&ccedil;ıların konusu farklıdır. Onlar merhametli bakışı haketmediklerinden fazla hatta Allah&rsquo;ın &ouml;fkesi ve gazabını da hakediyorlar ve Allah i&ccedil;in &ouml;fkelenmek Hz. Muhammed&rsquo;in (s.a.a.) s&uuml;nneti olduğu i&ccedil;in onlara doğru şefkatli değil &ouml;fkelidir.</p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a.) kafirler ve inat&ccedil;ılara doğru merhametli olmaması:</p>\n\n<p>\n	Beni Temim aşiretinin temsilcileri geldiği zaman bu iki kişi de onlarla birlikte Peygamber&rsquo;in (s.a.a.) yanına geldiler. Peygamber (s.a.a.) onlara saygı duyup kendi himayeti altına aldı. Peygamber Efendimiz&rsquo;in (s.a.a.) yanına gelenlerden bir aşiret de Beni Amir idi. Amir ibni Tufeyl ve &Uuml;mmi Lebid ibni Rab&icirc;&rsquo;enin kardeşi Erbed ibni Kays da onların i&ccedil;indilerdi. Amir ibni Erbed dedi ki, ben onu (yani Hz. Muhammed&rsquo;i s.a.a. ) meşgul ederim ve dikkatini kendime &ccedil;ekerim, sen ise aniden kılıcınla ona saldır. Hz. Muhammedin (s.a.a.) yanına gelince Amir dedi: Ey Muhammed bana muhabbet ve dostluk et. Peygamber (s.a.a.) buyurdu: Allaha ve onun Resul&uuml;ne iman etmeyince bu olanaksızdır (3).</p>\n\n<p>\n	&nbsp;\n	<p>\n		<strong>Rahmet Peygamberi (s.a.a.)nin Merhametinden bir Damla</strong></p>\n</p>\n\n<p>\n	İslam Peygamberi&rsquo;nin (s.a.a.) merhametlilik &ouml;rnekleri:</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp; H&uuml;seyin ibni Zeyd ş&ouml;yle diyor: İmam Sadık (a.s.)&rsquo;a dedim: size kurban olayım, Hz Muhammed acaba kimseyle şaka yaparmıydı? Buyurdu: Allah teala onu &ccedil;ok muazzam bir huya sahip olduğu i&ccedil;in &ouml;vm&uuml;şt&uuml;r. Allah&rsquo;ın g&ouml;nderdiği b&uuml;t&uuml;n peygamberlerde bir t&uuml;r kabalık ve keder vardı ancak Hz. Muhammed (s.a.a.) merhametli idi ve o hazretin &uuml;mmetine doğru şefkatli olduğunun alameti onlarla şaka yapması idi. Bunu yapardı &ccedil;&uuml;nk&uuml; onun azemeti etkisiyle &uuml;mmetinin bakışlarının bile ondan d&ouml;nmesini istemiyordu. (4)</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; İsmail ibni İbrahim Esedi ibni İlliyye Eyyup&rsquo;tan, o da Emr ibni Saidden, o da Enes ibni Malik&rsquo;ten ş&ouml;yle nakletmiş: hi&ccedil; kimseyi Peygamber (s.a.a.) kadar &ccedil;ocuklar ve kadınlara doğru merhametli g&ouml;rmedim. İbrahim Medine&rsquo;nin yukarısında bir aile i&ccedil;inde s&uuml;t emme zamanını ge&ccedil;iriyordu. Peygamber (s.a.a.) onun yanına giderdi biz de onunla giderdik. O aile demirci idi ve bazen ev dumanla dolurdu. Peygamber &ccedil;ocuğu kucağına alıp onu &ouml;perdi. (5)</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp; &Ccedil;ocuklara doğru en merhametli insandı ve evin i&ccedil;erisinde ise kızdan daha hayalı idi. Ne ezilirdi ne de kibirliydi. Biri ondan bir şey isteseydi yok demezdi. Dul kadınlar, &ouml;ks&uuml;zler ve fakirlerin ihtiya&ccedil;larını her zaman giderirdi. İyi ve g&uuml;zel işleri &ouml;verdi ve k&ouml;t&uuml; işleri ise k&ouml;t&uuml;lerdi. Yalnız yemek yemezdi. Hizmet&ccedil;isini d&ouml;vmezdi ve kendisi ile bir sofraya oturturdu. Hizmet&ccedil;isi buğday &ouml;ğ&uuml;tmekten yorulsaydı ona yardım ederdi (6).</p>\n\n<p>\n	4-&nbsp;&nbsp;&nbsp; C&acirc;bir ibni Abdullah bir başka rivayette ş&ouml;yle diyor: K&uuml;rs&uuml; d&uuml;zeltmeden &ouml;nce, Peygamber (s.a.a.) bir hurma ağacı yanında durup hutbe s&ouml;ylerdi. K&uuml;rs&uuml;y&uuml; d&uuml;zelttikten sonra ve Peygamber (s.a.a.) onun &uuml;st&uuml;ne &ccedil;ıkınca o ağa&ccedil; hepimizin duyduğu bir sesle kendi rahatsızlığını beyan etti. Peygamber (s.a.a.) k&uuml;rs&uuml;den indi ve onun yanına gelip elini onun &uuml;zerine koydu ve ağa&ccedil; rahatladı (7).</p>\n\n<p>\n	5- Medineye gelince Udeyyi Tai&rsquo;nin kız kardeşi Peygamber&rsquo;den (s.a.a.) onunla merhametle davranmasını istedi ve ş&ouml;yle dedi: Ey Peygamber! Benim bakıcım burada değil ve babam ise &ouml;ld&uuml;. Ben ise yaşlı bir kadınım ve hi&ccedil; bir iş yapamıyorum. Bana minnet koyup iyilik et. Allah sana hayır versin.</p>\n\n<p>\n	&nbsp;\n	<p>\n		<strong>Rahmet Peygamberi (s.a.a.)nin Merhametinden bir Damla</strong></p>\n</p>\n\n<p>\n	Peygamber (s.a.a.) sordu: senin bakıcın kimdir? Dedi: H&acirc;temin oğlu Udeyydir. Peygamber (s.a.a.) dedi: Allah ve Peygamber&rsquo;inden ka&ccedil;an kişi mi? Sonra Peygamber (s.a.a.) onu orada koyup gitti. Sonrası g&uuml;n kadın yine isteğini tekrar etti. Peygamber (s.a.a.) ise ge&ccedil;en g&uuml;nki cevabı verdi. &Uuml;&ccedil;&uuml;nc&uuml; gin aynı istek ve dileğini yine tekrar etti.</p>\n\n<p>\n	Peygamber Efendimiz (s.a.a.) ona minnet koyup onu serbest bıraktı. Yanında bir kişi vardı (belki Ali a.s. olabilirdi) o kadına dedi: Hamlan devesini de Peygamber&rsquo;den (s.a.a.) iste; istedi ve Peygamber (s.a.a.) de deveyi ona bağışladı. O kadın Şamda olan kardeşinin yanına geri d&ouml;nd&uuml;. Birbirini g&ouml;r&uuml;nce Peygamberin (s.a.a.) faziletleri hakkında kardeşine ş&ouml;yle dedi: Peygamber (s.a.a.) bir iş yapmış ki, senin baban bile yapmazdı. Ya kendi meylin ile yada korku ile bile olsa hemen ona koş. Udeyy hi&ccedil; bir mukaddime ve sığınma mektubu yazmadan Peygamber&rsquo;in (s.a.a.) hizmetine gidip yanında oturdu. Peygamber Allah&rsquo;ı &ouml;v&uuml;p ona şukr etti. (8)</p>\n\n<p>\n	İmam Sadık (a.s.) dediği gibi Allah teala onu &ccedil;ok muazzam bir huya sahip olduğu i&ccedil;in &ouml;vm&uuml;şt&uuml;r. Allah&rsquo;ın g&ouml;nderdiği b&uuml;t&uuml;n peygamberlerde bir t&uuml;r kabalık ve keder vardı ancak Hz. Muhammed (s.a.a.) merhametli idi ve o hazretin &uuml;mmetine doğru şefkatli olduğunun alameti onlarla şaka yapması idi. Bunu yapardı &ccedil;&uuml;nk&uuml; onun azemeti etkisiyle &uuml;mmetinin bakışlarının bile ondan d&ouml;nmesini istemiyordu.</p>\n\n<p>\n	6-Başka bir rivayete g&ouml;re Peygamber Efendimiz (s.a.a.) Hasan ibni Ali (a.s.)&rsquo;ı &ouml;perdi. Akra ibni Habis dedi: benim on oğlum vardır ve hi&ccedil; birini &ouml;pmedim. Peygamber (s.a.a.) buyurdu: merhametli ve şefkatli olmayana merhametli davranılmayacaktır. (9)</p>\n\n<p>\n	7-Merhametinin &ccedil;okluğundan biri ile konuştuğu zaman b&uuml;t&uuml;n v&uuml;cudu ile ona doğru d&ouml;nerdi. (10)</p>\n\n<p>\n	8- Mekke halkı &ccedil;evresine toplanıp kadın ve erkek onunla İslamın kabul&uuml; i&ccedil;in bey&rsquo;at yapıyorlardı. Sadece az bir kişi &ouml;ld&uuml;r&uuml;lmek korkusundan Mekke&rsquo;nin dışına ka&ccedil;mışlardı. Erkekler Allah&rsquo;tan başkasının olmadığı, Hz. Muhammed (s.a.a.) onun Resulu olduğu ve Allah ile Resulune (s.a.a.) itaat etmeği kabullenmekle bey&rsquo;at ediyorlardı. Onlar gruplar halinde Peygamber&rsquo;e (s.a.a.) doğru gelip onunla bey&rsquo;at etmek ve İslama girmek i&ccedil;in birbiriyle yarışıyorlardı. Bir kişi bey&rsquo;at i&ccedil;in Resulullah&rsquo;ın (s.a.a.) yanına geldi ancak korkudan tıtriyordu. Peygamber (s.a.a.) lut&uuml;f ve merhametle ona bakıp dedi: kendini rahat tut. Ben padişah değilim ki! Ben sadece Mekke&rsquo;de Kureyş&rsquo;ten olan ve kutulmuş et yiyen bir kadının oğluyum. (11)</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	1-&nbsp;&nbsp;&nbsp; Tevbe S&ucirc;resi, Ayet 128</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; Elmizan Tefsiri terc&uuml;mesi, cilt 1, s. 270</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp; A&rsquo;lam ul-Vera terc&uuml;mesi, 186 ve 187</p>\n\n<p>\n	4-&nbsp;&nbsp;&nbsp; İslam Peygamberinin (s.a.a.) davranış tarzı, Allame Tabatabai, m&uuml;tercim: H&uuml;seyin Ustad Veli, s. 42, Peyam-i Azadi yayınevi, Tehran, 2003, 3.c&uuml; baskı</p>\n\n<p>\n	5-&nbsp;&nbsp;&nbsp; Tabakat ul-K&uuml;bra terc&uuml;mesi, cilt 1, s. 125</p>\n\n<p>\n	6-&nbsp;&nbsp;&nbsp; Musumların (a.s.) mucizevi cilveleri, Kutb ed-Din Ravendi ve Said ibni Hibetullah, terc&uuml;me: Kulam Hasan muharremi, İslami Yayınlar Ofisi, 2000, s. 601</p>\n\n<p>\n	7-&nbsp;&nbsp;&nbsp; Delail un-Nubuvvet terc&uuml;mesi, cilt 2, s. 195</p>\n\n<p>\n	8-&nbsp;&nbsp;&nbsp; Bade-yi N&acirc;b, terc&uuml;me: Errahik Elmahtum, s. 536</p>\n\n<p>\n	9-&nbsp;&nbsp;&nbsp; Revzet &uuml;l-Vaiz&icirc;n terc&uuml;mesi, s. 588</p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Siyret ul-Mustafa terc&uuml;mesi, cilt 1, s. 72</p>\n\n<p>\n	11-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Siyret ul-Mustafa terc&uuml;mesi, cilt 2, s. 285</p>','Resulullah (saa)’in Merhameti','','publish','closed','open','','resulullah-saain-merhameti','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2639',0,'post','',0),(2640,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Resulullah (s.a.a.) Hakk&rsquo;ı m&uuml;kemmelce tanıyan ve Allah&rsquo;ın derg&acirc;hında ger&ccedil;ek bir kul gibi alnını toprağa koyan ilk kişidir. Kendisi ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&lsquo;<span style=\"COLOR: blue\">كنت اول من اقر بربى جل جلاله و اول من اجاب&rsquo;</span> &lsquo;B&uuml;y&uuml;k Rabbime ikrar eden ilk bendim ve O&rsquo;nun davetine cevap veren ilk kişi de bendim.&rsquo; (1)</p>\n\n<p>\n	Allah&rsquo;ın karşısında kullarının en &ccedil;ok tevazu alameti olan namaz Resulullah&rsquo;ın (s.a.a.) g&ouml;z&uuml;n&uuml;n nuru idi. Kendisi ş&ouml;yle buyurur: <span style=\"COLOR: blue\">&lsquo;قُرة عينى فى الصلوة&rsquo;</span> &lsquo;Namaz benim g&ouml;z&uuml;m&uuml;n nurudur.&rsquo; (2)</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (s.a.a.) geceden sabaha kadar s&uuml;rekli namaz ve gece ibadetine meşguld&uuml; ve b&uuml;t&uuml;n gece isitirahat etmezdi. İmam Sadık (a.s.) Peygamber&rsquo;in (s.a.a.) bu yaşam tarzı hakkında ş&ouml;yle buyurur:</p>\n\n<p>\n	Peygamber (s.a.a.) yatsı namazını kıldıktan sonra abdestlik suyu ve misvakı başının &uuml;st&uuml;ne koyup &uuml;zerini kapatırdı. Biraz yatıp uyur sonra kalkardı. Misvak kullanıp abdest alırdı. D&ouml;rt rek&rsquo;at namaz kılıp yatardı. Yine kalkıp misvak kullanırdı ve abdest alırdı. D&ouml;rt rek&rsquo;at daha namaz kılardı. Bir daha yatıp ondan sonra vitr namazını kılardı. (3)</p>\n\n<p>\n	O değerli insan bu Kur&rsquo;an-ı Kerim ayet-i&nbsp; şerifini uygulardı: <span style=\"COLOR: blue\">&lsquo;وَ مِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَ سَبِّحْهُ لَيْلًا طَوِيلًا&rsquo;</span></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Gecenin bir kısmında O&rsquo;na secde et. Gecenin uzun bir kısmında da O&rsquo;nu tesbih et.&rsquo; (İnsan s&ucirc;resi, ayet 26)</div>\n</div>\n\n<p>\n	Allah &ouml;zel kullarından gecenin bir kısmını m&acirc;buklarını tesbih etmelerini ve uzun ge&ccedil;en&nbsp; gecenin diğer kısmını da alınlarını tevazu secdesine koyup kendi m&acirc;budlarına ibadet etmelerini istiyor.</p>\n\n<p>\n	O hazret (s.a.a.) namazı &ouml;yle i&ccedil;tenlikle kılardı ki, b&uuml;t&uuml;n bağlantılardan kopardı ve tek tevecc&uuml;h&uuml; Allah&rsquo;a doğru idi:</p>\n\n<p>\n	&lsquo;<span style=\"COLOR: blue\">كان اذا حضر الصلوه فكانه لم يعرفنا و لم نعرفه اشتغالا بعظمة الله&rsquo;</span> &lsquo;Namaz vakti gelince o kadar Allah&rsquo;a tevecc&uuml;h ederdi ki, sanki o bizi tanımıyor ve bizde onu tanımıyorduk. (4) Resulullah&rsquo;ın (s.a.a.) namaz vaktinde halinin değişmesi onun Allah&rsquo;ın karşısında kullluk ve tev&acirc;zu g&ouml;stermesinin en y&uuml;ksek seviyyede olduğunun al&acirc;meti idi:</p>\n\n<p>\n	<span style=\"COLOR: blue\">&lsquo;اذا قام الى الصلوه تربد وجهه خوفا من الله&rsquo;</span></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Namaza durduğu zaman Hazreti Peygamber (saa)&rsquo;in y&uuml;z&uuml; Allah korkusundan değişirdi.&rsquo; (5)</div>\n</div>\n\n<p>\n	<strong>Kaynak: Melek&ucirc;t-i Ahlak, Seyyid H&uuml;seyin İshaki</strong></p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp; Bihar ul-Envar, cilt 16, s. 12</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; Mehcet ul-Beyza, cilt 3, s. 68</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp; Vesail uş-Şia, cilt 3, s. 196</p>\n\n<p>\n	4-&nbsp;&nbsp;&nbsp; Mehcet ul-Beyza, cilt 1, s. 351</p>\n\n<p>\n	5-&nbsp;&nbsp;&nbsp; Mustedrek ul-Mesail, Mirza H&uuml;seyin N&ucirc;ri, Al-i Beyt M&uuml;essesesi, cilt 4, s. 93</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Peygamber Efendimiz (s.a.a.) edep bakımından da sanki bir kenara d&uuml;şm&uuml;ş elbise gibi Hakk karşısında edepli ve tevazu ile dururdu: &lsquo;<span style=\"COLOR: blue\">اذا قام الى الصلوه كانه ثوب ملقى&rsquo; (1)</span></p>\n\n<p>\n	Peygamber Efendimiz (s.a.a.) en keyifli&nbsp; ve lezzet aldığı işi Allah&rsquo;a ibadet etmek ve O&rsquo;nunla niyaz etmekte g&ouml;r&uuml;rd&uuml;. Kuşkusuz, Allah&rsquo;a kulluk etmek ve O&rsquo;nunla niyaz etmek y&uuml;reklerde &ouml;yle bir heyecan oluşturur ki, Allah&rsquo;tan başkasının muhabbetine artık bir yer kalmaz. Allah&rsquo;a kulluk etmekle insan kendi i&ccedil;erisinde huzur duyar. Hz. Ali (a.s.) ş&ouml;yle buyurur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;كان رسول الله(صلى الله عليه و آله) لا يۆثر على الصلوة عشاء و لا غيره و كان اذا دخل وقتها كانه لا يعرف اهلا و لا حميما&rsquo; &lsquo;Allah&rsquo;ın Resul&uuml; (s.a.a.) hi&ccedil;bir şeye (akşam yemeği vb.) namaz karşısında &ouml;ncelik vermezdi. Namaz vakti olunca sanki ailesi, aşireti ve dostlarından kimseyi tanımazdı.&rsquo; (2)</div>\n</div>\n\n<p>\n	Bir başka rivayete g&ouml;re, bir gece Peygamber (s.a.a.) eşlerinin birinin (Umm-i Seleme) evinde idi. Gece bir m&uuml;ddet ge&ccedil;mişken Umm-i Seleme Resulullah&rsquo;ın (s.a.a.) yatakta olmadığını farketti. Kalkıp O&rsquo;nu aradı. Birden g&ouml;rd&uuml; ki, O hazret (s.a.a.) odanın k&ouml;şesinde durmuş, ellerini kaldırmış ve g&ouml;zlerinden yaşı d&ouml;k&uuml;lerek Allah&rsquo;ı ile ş&ouml;yle konuşuyor:</p>\n\n<p>\n	Ey Rabbim! bana bağışladığın iyilikleri benden alma. Ey Allahım! Benim d&uuml;şmanlarım ve beni kıskananları sevindirme. Ey Allahım! Beni kurtardığın k&ouml;t&uuml;l&uuml;klere geri d&ouml;nd&uuml;rme. Ey Allahım beni bir an bile kendi başıma bırakma.</p>\n\n<p>\n	O&nbsp; anda Umm-i Seleme ağladı. Peygamber (s.a.a.) buyurdu: Umm-i Seleme! Neden ağlıyorsun? Dedi: Anam ve babam sana feda olsun, nasıl ağlamayayım ki? Sen o kadar b&uuml;y&uuml;k mevkie sahipsin ve Allah ile b&ouml;yle niyaz ediyorsun (halbuki biz Allah&rsquo;tan korkup O&rsquo;nunla niyaz etmeye daha &ccedil;ok ihtiyacımız vardır). Peygamber (s.a.a.) buyurdu: Ben nasıl g&uuml;vende olabilirim? Halbuki Allah Yunus Peygamberi (a.s.) biran kendi başına bıraktı ve başına gelenler oldu. (3)</p>\n\n<p>\n	Peygamber Efendimiz (s.a.a.) bir hadiste ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<span style=\"COLOR: blue\">&lsquo;افضل الناس من عشق العباده فعانقها و احبها بقلبه و باشرها بجسده و تفرغ لها، فهو لا يبالى على ما اصبح من الدنيا: على عسر ام على يسر&rsquo;</span></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;En &uuml;st&uuml;n insan ibadete aşık olandır. Elini onun boynuna koyup i&ccedil;ten sever. Onu v&uuml;cudu ile yoğurup kendini ona vakfeder. D&uuml;nyasının ise rahat yoksa zor ge&ccedil;tiğinden bir korkusu olmaz.&rsquo; (4)</div>\n</div>\n\n<p>\n	<strong>Kaynak: Melek&ucirc;t-i Ahlak, Seyyid H&uuml;seyin İshaki</strong></p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp; Mustedrek ul-Mesail, Mirza H&uuml;seyin N&ucirc;ri, Al-i Beyt M&uuml;essesesi, cilt 4, s. 93</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp; Veram Mecmuası, cilt 2, s. 78</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp; Bihar ul-Envar, cilt 6, 218</p>\n\n<p>\n	4-&nbsp;&nbsp;&nbsp; Tuhaf ul-Uk&ucirc;l, İbni Şi&rsquo;b Harr&acirc;ni, s. 35</p>','Allah’ın Resulünün (s.a.a.) İbadeti','','publish','closed','open','','allahin-resulunun-s-a-a-ibadeti','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2640',0,'post','',0),(2641,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İtaatsizlik cesaretin d&uuml;şmanıdır.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gurur d&uuml;r&uuml;stl&uuml;ğ&uuml;n d&uuml;şmanıdır.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yalan s&ouml;z&uuml;n d&uuml;şmanıdır.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;nafıklığın alameti &uuml;&ccedil;t&uuml;r: Yalan s&ouml;ylemek, emanete ihanet etmek ve s&ouml;z&uuml;n&uuml; tutmamak</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&ouml;z taşımak ne demektir biliyor musunuz? S&ouml;z taşımak yani bir kimsenin s&ouml;z&uuml;n&uuml; başkanlarının yanında aktarmaktır ve onların arasını bozmaktır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&middot; D&uuml;nyayı d&uuml;nyayı isteyenlere bırakınız &ccedil;&uuml;nk&uuml; herkes d&uuml;nyadan ne alırsa kendi helakı i&ccedil;in &ccedil;abalamakta ama bunu bilmemektedir.</div>\n</div>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&rsquo;tan kork ve hi&ccedil;bir iyiliği k&uuml;&ccedil;&uuml;k g&ouml;rme!</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ne mutlu o insana ki Allah korkusu halkın korkusundan &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&rsquo;tan korkunuz ve &ccedil;ocuklarınızın size iyi davranmasını istiyorsanız onlar arasında adaletle davranınız.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zarar ve faydasını g&ouml;zetmeden hakkı s&ouml;yleyen kişi insanlar arasında en takvalı olanıdır.</p>\n\n<p>\n	<strong>&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz Muhammed (saa) ile İlgili İmam Humeyni (ra)&rsquo;in S&ouml;zleri</strong></p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; y&uuml;ce Peygamber&rsquo;e selam olsun. Tek başına m&uuml;stekbirlere ve putperestlere karşı kıyam etti ve tevhid bayrağını mustazafların yararına sevindirerek y&uuml;kseltti. İnsanların sayısının azlığı ve savaş malzemelerinin kıtlığıyla ve iman g&uuml;c&uuml;yle isyancılara ve zul&uuml;m edenlere baskın &ccedil;ıkarak tevhid&rsquo;in sesini yarım y&uuml;zyılı aşkın bir s&uuml;rede d&uuml;nyanın en b&uuml;y&uuml;k mamur yerinden&nbsp; t&uuml;m d&uuml;nyaya iletti.</p>\n\n<p>\n	İslam Peygamberi ve onun değerli Ehlibeyti İslamın b&uuml;y&uuml;kl&uuml;ğ&uuml; ve azizliği karşısında her şeylerini hatta kendi varlıklarını İslam yolunda feda ettiler.</p>\n\n<p>\n	İslamın y&uuml;ce Peygamberi (saa) hedefi doğrultusunda&nbsp; acı ve zahmetlere katlanarak &ouml;mr&uuml;n&uuml;n sonuna kadar zalimlerle savaşmaktan vazge&ccedil;medi.</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; politikanın temelini din &uuml;zerine kurmuştur.</p>\n\n<p>\n	<strong>Peygamber (saa) ile ilgili Mesajlar</strong></p>\n\n<p>\n	<strong>&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;rek Yakan &Ouml;l&uuml;m</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Allah&rsquo;ın Resul&uuml; senin &ouml;l&uuml;m&uuml;nle ilgili ne s&ouml;yleyebilir ve ne yazabilirim. Doğrusu bu b&uuml;y&uuml;k &uuml;z&uuml;nt&uuml;n&uuml;n bu y&uuml;rek yakan acının ve bu b&uuml;y&uuml;k musibetin ve belanın tarif edilmesini hangi yazı ve beyan ifade edebilir.</p>\n\n<p>\n	<strong>&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;z&uuml;nc&uuml; ve Zor Anlar</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;ky&uuml;z&uuml; Peygamberin evinin &ccedil;atısında beklemektedir. Sanki yıldızlar hareket etmiyor ve d&uuml;nya d&ouml;nm&uuml;yor. Bu yoğun duyguların yaşandığı anlarda Enbiyaların ve Peygamberlerin gittiği gibi Muhammed bu d&uuml;nyadan ayrılıyor.</p>\n\n<p>\n	<strong>&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Onun &Uuml;z&uuml;nt&uuml;s&uuml;</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;mmetini yalnız bırakıyor ve bu fani d&uuml;nyadan asıl ger&ccedil;ek d&uuml;nyaya kanat &ccedil;ırpıyor. O bu fani d&uuml;nyadan gideceği i&ccedil;in hi&ccedil; h&uuml;z&uuml;n duymuyor. Kalbine keder ve &uuml;z&uuml;nt&uuml;n&uuml;n ağır gelmesi bu sıkıntı ve sabırsızlığın sebebi bu İlahi mektebi kabul eden yeni kurulan &uuml;mmet i&ccedil;indir. Bu y&uuml;zden &ccedil;ok fazla yerli ve yabancı d&uuml;şmanları vardır. Onun kederi &uuml;mmetin kederidir ş&ouml;yleki Allah yolunda hareketinde bir an bile durmamıştır. Bu hareket i&ccedil;in ne acılara dayandı dost ve d&uuml;şmanlarından ne s&ouml;zler işitti. Eğer kalbi ve d&uuml;ş&uuml;ncesi herzaman &uuml;mmetle birlikteyse bunun nedeni Allah&rsquo;ın &uuml;mmetine olan aşkıydı.</p>\n\n<p>\n	<strong>Merhametli Baba </strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &lsquo;Merhametli baba&rsquo; ve eşsiz insan bu d&uuml;nyayı terk ediyor. Kızının sabırsızlık ve huzursuzluğunu g&ouml;rd&uuml;ğ&uuml; zaman ona ş&ouml;yle s&ouml;yl&uuml;yor: Değerli kızım kendine &uuml;z&uuml;nt&uuml; verme benden sonra beni g&ouml;recek ilk kişisin.</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber, İnsani Devrimin &Ouml;nc&uuml;s&uuml;</p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Değerli İslam Peygamberi insani devrimin &ouml;nc&uuml;s&uuml;yd&uuml;. Hatta İl&acirc;hi rahmetten kovulmuş ve zelil olmuş kullar bile bir kez daha Allah&rsquo;a ve melek&ucirc;ti aleme ulaşabilirler.</p>\n\n<p>\n	<strong>G&uuml;zel Ahl&acirc;k</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz Muhammed (saa) iyi ve yumuşak ahl&acirc;kı ve kendine has ilahi doğasıyla o d&ouml;nemdeki vahşi ve isyank&acirc;r kavimleri cehalet ve hel&acirc;k olma ateşinden kurtararak onlara saygı ve insan&icirc; onuru &ouml;ğretti.&nbsp;</p>\n\n<p>\n	<strong>Sade Yaşam </strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber&rsquo;in (saa) kişiliğinin &ouml;nemli y&ouml;nlerinden birisi basit ve sade hayatıydı. Peygamber bu sade ve naif hayatıyla t&uuml;m takip&ccedil;ileri i&ccedil;in en iyi &ouml;rnektir. Bu ge&ccedil;ici d&uuml;nyadan ahirete rahat ve hafif bir şekilde adım atmak i&ccedil;in &ccedil;aba sarfetmiştir.</p>\n\n<p>\n	<strong>&Ouml;zg&uuml;rl&uuml;k Sesleyicisi</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam dini &ouml;zg&uuml;r ve &ouml;zg&uuml;rl&uuml;k isteyen bir dindir. İnsanların &ouml;zg&uuml;rl&uuml;ğ&uuml; şeytanın k&ouml;lelik h&uuml;k&uuml;mlerinden diğer insanların esaret zincirlerini kırmaları ve islamın doğru ve d&uuml;r&uuml;st Resul&uuml;n&uuml;n&nbsp; kurtulması insanın kurtuluşu ve &ouml;zg&uuml;rleşmesi i&ccedil;in en b&uuml;y&uuml;k &ouml;zg&uuml;rl&uuml;k ve &ouml;zg&uuml;rl&uuml;k&nbsp; isteyenlerin seslenişidir.</p>\n\n<p>\n	<strong>Rahmet Peygamberi</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz Muhammed (saa) rahmet ve merhamet peygamberidir. O şefkat ve c&ouml;mertliği ile Nebevi şeriatin temellerini ve h&uuml;k&uuml;mlerini iyi uygulayarak aynı halde sağlam bir şekilde ifade etti. Dinin doğru tanıtılması ve yayılması onun rehperliğinde en iyi şekilde yerine getirildi.</p>\n\n<p>\n	<strong>İyiliklerin Kaynağı</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İyiliklerin ve ger&ccedil;eğin kaynağı adalettir ve adalet İslam Peygamber&rsquo;i (saa)&rsquo;in &ouml;z&uuml;nde parlamaktadır. O sadece sosyal bakış a&ccedil;ıları ve h&uuml;k&uuml;met işlerinde adaleti uygulamakla yetinmeyip belki Hz. Ali (a.s.) gibi adaleti yayan bir halefi de kendi kucağında b&uuml;y&uuml;tt&uuml;.</p>\n\n<p>\n	<strong>Şeriat Ayininin bayrak&ccedil;ısı bilgeliktir</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam medeniyeti bir taraftan gururlu hizmetleri ile diğer taraftan anlaşılabirliği sosyalliği a&ccedil;ısından insanların ihtiya&ccedil;larına cevap verebilen ve insan uygarlığının en parlak medeniyeti olarak a&ccedil;ıklanmıştır. Şeriatin rehberliği bilin&ccedil; seviyesinin y&uuml;ksekliği, bilgelik ve sağlam iman yani Hz Muhammed olmasaydı m&uuml;mk&uuml;n olmayacaktı.</p>\n\n<p>\n	<strong>Emin ve G&uuml;venilir Muhammed (s.a.a)</strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&uuml;ven az bulunan &ouml;zelliklerden biridir ş&ouml;yleki insanın &uuml;zerine ağır bir sorumluluk y&uuml;klemektedir. Başka bir deyişle bir şeyi bir kimseye emanet etme b&uuml;y&uuml;k sorumluluktur. Kendisi i&ccedil;in g&uuml;&ccedil;l&uuml; bir iradeye ihtiya&ccedil; duymaktadır. Hz Muhammed (saa) b&ouml;yle bir karaktere sahip idi. Kendi zamanında insanlar arasında g&uuml;venilir Muhammed (saa)&nbsp; olarak tanınmıştı. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>Işık Herzaman A&ccedil;ık </strong></p>\n\n<p>\n	&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Değerli İslam Peygamber&rsquo;i (saa)&rsquo;in &ouml;l&uuml;m&uuml; her ne kadar toplumda yeri doldurulamaz ciddi yaralar a&ccedil;tıysa da onun yaktığı ışık hi&ccedil;bir zaman s&ouml;nmeyecektir. Asla onun gittiği yol&nbsp; ortadan kalkmayacaktır. Nitekim Peygamber&rsquo;in ışıkları her zaman tarihi aydınlatmıştır.</p>','Hz. Muhammed (saa)’den Rivayetler','','publish','closed','open','','hz-muhammed-saaden-rivayetler','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2641',0,'post','',0),(2642,1,'2020-05-08 13:18:07','2020-05-08 10:18:07','<p>\n	Kur&rsquo;an-ı Kerim, Hz. Muhammed (s.a.a.)&rsquo;in hayat ve kişiliğini M&uuml;sl&uuml;manlar i&ccedil;in en iyi &ouml;rnek olarak g&ouml;stermiş[1] ve bu nedenle Ashab-ı Kiram O&rsquo;nun hayatını titizlikle izlemişler; bu hayatı hem bizzat kendi yaşayışlarına &ouml;rnek almışlar, hem de sonraki kuşaklara b&uuml;y&uuml;k bir gayret ve itina ile taşımışlardır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Kusursuz bir anlatım yeteneğine sahip olan Hz Peygamber (s.a.a.), b&uuml;t&uuml;n hayatı boyunca yalnızca ger&ccedil;eği s&ouml;ylemiş ve s&ouml;ylediklerini harfi harfine yaşamıştır. O, s&uuml;rekli olarak tatlı dilli, g&uuml;ler y&uuml;zl&uuml; ve hoşg&ouml;r&uuml;l&uuml; olmuş; bununla beraber, her s&ouml;ylediğini saygı ile dinletmeyi de başarmıştır.[2]</div>\n</div>\n\n<p>\n	Peygamberimiz (s.a.a.)&rsquo;in ahl&acirc;kının en &ouml;nemli &ouml;zelliği, Allah (c.c.) vergisi oluşudur. O, &uuml;st&uuml;n kişiliğindeki b&uuml;t&uuml;n g&uuml;zel &ouml;zellikleri, &ccedil;alışarak, emek vererek veya bunların &ouml;zel bir eğitimini alarak kazanmış değildir. O&rsquo;nun ahl&acirc;kı, Allah (c.c.) tarafından kendisine ihsan ve ikram edilmiştir. Y&uuml;ce Allah (c.c.), O&rsquo;nu b&uuml;t&uuml;n insanların &ouml;rnek alacağı hatasız, kusursuz, eksiksiz ve se&ccedil;kin bir ahl&acirc;kta yaratmıştır.</p>\n\n<p>\n	O, d&uuml;nyaya g&ouml;z&uuml;n&uuml; a&ccedil;ıp kapayıncaya kadar hep aynı huy ve ahl&acirc;k &uuml;zerinde yaşamıştır. O&rsquo;ndaki g&uuml;zel &ouml;zellikler yaratılışında vardı. O&rsquo;nu eğiten, edep ve ahl&acirc;kın en &uuml;st&uuml;n &ouml;zellikleriyle donatan Allah (c.c.)&rsquo;dır.</p>\n\n<p>\n	İşte bundan dolayı, O&rsquo;nu kendisine &ouml;rnek se&ccedil;en insan, O&rsquo;nu ne kadar taklit edebilirse, o kadar &ccedil;ok yararlanır ve O&rsquo;ndan aldığı bereket de o oranda &ccedil;oğalır.</p>\n\n<p>\n	Peygamberimiz (s.a.a.)in ahl&acirc;kının en belirgin &ouml;zelliklerinden birisi de, insan yaratılışında var olan birbirine zıt ve ters huyları en m&uuml;kemmel şekilde bağdaştırıp, b&uuml;t&uuml;n duyguların ideal noktasını bulmasıdır. Hi&ccedil;bir şekilde aşırılığa ka&ccedil;madan, orta yola ve doğruya ulaşmasıdır.</p>\n\n<p>\n	Bazı anlar olmuş, en cesur bir kahraman olarak, d&uuml;şmanın kat kat &uuml;st&uuml;nl&uuml;ğ&uuml;ne hi&ccedil; aldırmadan, binlerce d&uuml;şmana tek başına meydan okumuştur. Fakat bu halinde bile yumuşak kalpliliğini ve merhametini geri bırakmamıştır. Mesela bir savaş sonrası, &ouml;ld&uuml;r&uuml;lm&uuml;ş olarak g&ouml;rd&uuml;ğ&uuml; d&uuml;şman &ccedil;ocuklarına o kadar acımıştı ki, d&uuml;şman da olsa &ccedil;ocukların &ouml;ld&uuml;r&uuml;lmemesi gerektiğini, &ccedil;&uuml;nk&uuml; onların su&ccedil;suz ve cennetlik olduklarını haber vermişti.</p>\n\n<p>\n	Peygamberimiz (s.a.a.), herkesin arzu edip de bir t&uuml;rl&uuml; ulaşamadığı en &uuml;st&uuml;n değerleri ve olgunluğu m&uuml;kemmel bir şekilde &uuml;mmetine g&ouml;stermiştir ve b&uuml;t&uuml;n insanlığın g&ouml;zleri &ouml;n&uuml;ne sermiştir.</p>\n\n<p>\n	O, b&uuml;t&uuml;n insanlığın kurtuluşu ve İsl&acirc;m&rsquo;ın d&uuml;nyaya yayılması gibi y&uuml;ce bir ama&ccedil; i&ccedil;in zihnini yorarken; bu arada binleri bulan ve Arabistan&rsquo;ın her tarafına yayılan &uuml;mmetinin halini ve işlerini d&uuml;ş&uuml;n&uuml;rken; &ccedil;evresinde bulunan yoksul ve fakir m&uuml;sl&uuml;manları hi&ccedil;bir zaman unutmamış; kendi &ccedil;ocuklarının eğitim ve ihtiya&ccedil;larını da ihmal etmemiştir. Birincisini &ouml;nemli g&ouml;r&uuml;rken diğerini k&uuml;&ccedil;&uuml;msememiştir.</p>\n\n<p>\n	Bu kadar ağır ve sorumluluk isteyen bir g&ouml;rev &uuml;zerinde bulunduğu halde, O yine kendisini Rabbine vermiş, g&uuml;nlerinin ve gecelerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; O&rsquo;na ibadet ve zikirle ge&ccedil;irmiştir.</p>\n\n<p>\n	Kalbi her an Allah (c.c.)&rsquo;a bağlıdır. Bu haliyle d&uuml;nya ile ilişkisini kesmiş gibi g&ouml;r&uuml;nse de, yine O d&uuml;nyanın i&ccedil;indedir. B&uuml;t&uuml;n işlerinde Allah (c.c.)&rsquo;ın rızasını g&ouml;zetmiştir.</p>\n\n<p>\n	Peygamber Efendimiz, dava arkadaşlarını (sahabileri) g&ouml;z&uuml; gibi korumuş, onlara ana-babalarından g&ouml;rmedikleri şefkat ve yakınlığı g&ouml;stermiş, kendi şahsına yapılan k&ouml;t&uuml;l&uuml;k ve eziyetleri affetmiş onlardan intikam almayı d&uuml;ş&uuml;nmemiştir. Kendisini &ouml;ld&uuml;rmek i&ccedil;in tuzak kuranları yakaladığında serbest bırakmış, Ama Allah (c.c.) d&uuml;şmanlarını asla bağışlamamış, onların yakasını bırakmamıştır.</p>\n\n<p>\n	İnancı bozuk, fakat dışarıdan m&uuml;sl&uuml;man gibi g&ouml;z&uuml;ken m&uuml;nafıkların kalbine s&uuml;rekli olarak Cehennem korkusunu vermiş, ahiretteki acı hallerini hatırlatmıştır.</p>\n\n<p>\n	İsl&acirc;m toprakları, g&uuml;neyde Yemen&rsquo;e ve kuzeyde Suriye ve İran&rsquo;a dayandığı sırada Peygamberimiz, Arabistan&rsquo;ın hakimi idi. Savaş sonrası d&uuml;şmanın bırakıp gittiği mallar (ganimetler) mescidin i&ccedil;ini doldururken, en kıymetli mallar m&uuml;sl&uuml;manların ellerine ge&ccedil;tiği halde, yine O kuru bir hasırın &uuml;zerinde yatacak kadar engin ruhlu; i&ccedil;erisi ot dolu bir yastığa yaslanacak kadar m&uuml;tevazi; her t&uuml;rl&uuml; imkan varken a&ccedil;lık sıkıntısı &ccedil;ekecek kadar tok g&ouml;n&uuml;ll&uuml; ve kanaatk&acirc;r idi.</p>\n\n<p>\n	Peygamberimiz (s.a.a.)&rsquo;in ahl&acirc;kı bir meleke halindeydi, &ouml;z olarak vardı. G&uuml;neş nasıl doğası gereği ışık sa&ccedil;ar ve d&uuml;nyayı ısıtır; &ccedil;i&ccedil;ekler nasıl renk ve kokularıyla &ccedil;evreye g&uuml;zellikler sunarsa; ağa&ccedil;lar nasıl t&uuml;rl&uuml; meyveler verir, yaratılışlarında var olanları ortaya &ccedil;ıkarırsa; Hz. Muhammed (s.a.a.)&rsquo;in ahl&acirc;ki hayatı da o şekilde normal bir seyir i&ccedil;inde s&uuml;r&uuml;p gidiyordu.</p>\n\n<p>\n	&Ouml;yle ki, her g&ouml;ren, Peygamberimiz (s.a.a.)&rsquo;in o faziletle birlikte yaratıldığı kanaatine varırdı. Hi&ccedil; kimse O&rsquo;ndan fazilete aykırı bir şeyin g&ouml;r&uuml;leceğine inanmazdı. O her zaman muhta&ccedil;lara yardım eder; zayıfları korur; tatlı s&ouml;zl&uuml;, g&uuml;ler y&uuml;zl&uuml; bulunur; izzet ve vakarını muhafaza eder; tevazu ve hoşg&ouml;r&uuml;s&uuml;n&uuml; hi&ccedil; kimseden esirgemezdi.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		G&uuml;neş nasıl ki, Allah (c.c.)&rsquo;a inananın da, inanmayanın da &uuml;zerine doğuyorsa, Peygamberimiz (s.a.a.)&rsquo;in d&uuml;nyayı kaplayan şefkati de k&uuml;&ccedil;&uuml;k-b&uuml;y&uuml;k, gen&ccedil;-ihtiyar, m&uuml;slim-gayri m&uuml;slim herkese aynı şekilde yayılırdı.[3]</div>\n</div>\n\n<p>\n	İşte Hz. Muhammed (s.a.a.), Allah (c.c.) tarafından &lsquo;ebedi risalet&rsquo; ile g&ouml;revlendirilmiş olmak bakımından en b&uuml;y&uuml;k ayrıcalığa sahip olması yanında, hem bir insan ve kul olarak ve hem de kendi deyimiyle &ldquo;ahl&acirc;ki g&uuml;zellikleri tamamlamak i&ccedil;in g&ouml;nderilmiş&rdquo;&zwnj; bir rehber olarak b&uuml;t&uuml;n &ouml;mr&uuml;n&uuml; erdemli yaşamaya adamış olması bakımından da en se&ccedil;kin insandır ve bu y&uuml;zden &lsquo;&uuml;sve-i hasene&rsquo; (g&uuml;zel &ouml;rnek)&rsquo;dir. Yani O&rsquo;nun ayrıcalığı, yasalar &uuml;st&uuml; olmasından değil, getirdiği ilkelere titizlikle uymasındandır.</p>\n\n<p>\n	O&rsquo;nun en y&uuml;ksek ve &ouml;rnek erdemlerinden biri de kendisini asla yasalar &uuml;st&uuml; g&ouml;rmemesidir. Kur&rsquo;an bir&ccedil;ok kez O&rsquo;na, kendisine vahyedilen h&uuml;k&uuml;mlere uymasını emretmiştir. Kur&rsquo;an&rsquo;ın O&rsquo;na verdiği bir talimat olan &ldquo;Ben M&uuml;sl&uuml;manların ilki olmakla emrolundum&rdquo;&zwnj;[4] şeklindeki ifade, O&rsquo;nun diğer bir &ccedil;ok konuda olduğu gibi, ahl&acirc;k ve fazilette de bir &ouml;nc&uuml; ve &ouml;rnek olmasını gerektirir. Bu sebepledir ki Kur&rsquo;an&rsquo;daki bir &ccedil;ok emir ve yasaklar doğrudan O&rsquo;na hitap eder.[5]</p>\n\n<p>\n	Tasavvuf literat&uuml;r&uuml;nde Peygamber ahl&acirc;kının, şekil y&ouml;n&uuml;nden &ccedil;ok derinlik ve manevi boyutunun ağırlık kazandığı g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Peygamber ahl&acirc;kının hikmet y&ouml;n&uuml; ise daha &ccedil;ok İsl&acirc;m filozoflarının ilgisini &ccedil;ekmiştir. Yani bir fakihin ahl&acirc;k anlayışında, davranışların bi&ccedil;im yanı ağırlık kazanırken, yine bir tasavvuf&ccedil;unun g&ouml;z&uuml;nde nefsin tezkiyesi, i&ccedil; arınma &ouml;n plana ge&ccedil;erken, bir filozofun ahl&acirc;k tefekk&uuml;r&uuml;nde zihnin geliştirilmesi, aklın hikmete a&ccedil;ılması yoluyla &uuml;st&uuml;n mutluluğa ulaşılması ama&ccedil;lanmıştır.</p>\n\n<hr />\n<p>\n	[1] Ahzab s&ucirc;resi, 33/21.</p>\n\n<p>\n	[2] Asr-ı Saadette İsl&acirc;m, M. &Ccedil;ağrıcı.</p>\n\n<p>\n	[3] Peygamberimizin &Ouml;rnek Ahlakı, M. Paksu.</p>\n\n<p>\n	[4] Z&uuml;mer s&ucirc;resi, 39/12.</p>\n\n<p>\n	[5] Asr-ı Saadette İsl&acirc;m, M. &Ccedil;ağrıcı</p>','Hz Muhammed(s.a.a.)’in Ahlaki Kişiliği','','publish','closed','open','','hz-muhammeds-a-a-in-ahlaki-kisiligi','','','2020-05-08 13:18:07','2020-05-08 10:18:07','',0,'http://islamex.com/?p=2642',0,'post','',0),(2643,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Yeni doğan &ccedil;ocuğa isim koymak veya dua etmesi i&ccedil;in Peygamber&rsquo;in (s.a.a) yanına getirdiler. &Ccedil;ocuk Peygamber&rsquo;in (s.a.a) &uuml;zerini necis etti. &Ccedil;ocuğun annesi ve yanındakiler &uuml;z&uuml;ld&uuml;ler. Peygamber (s.a.a) ş&ouml;yle buyurdu: &Ccedil;ocuğu serbest bırakın ben elbisemi yıkarım ama sizin bağırmanız onu korkutabilir.</p>\n\n<p>\n	Peygamber (s.a.a) &ccedil;ocuklara selam verirdi ve onları isimleriyle saygılı bir şekilde &ccedil;ağırırdı.</p>\n\n<p>\n	Kız &ccedil;ocuklarına &ouml;zen g&ouml;sterilmesini istiyordu. Bu nedenle kadına değer vermek en iyi olandır. &Ouml;zellikle cahillik d&ouml;neminde kızların aşağılandığı ve yok sayıldığı vakit onlardan birine kızı olduğu haberi verildiğinde &ccedil;ok kızar ve y&uuml;z&uuml; simsiyah olurdu.</p>\n\n<p>\n	Evet, kız &ccedil;ocuğunu bir utan&ccedil; vesilesi olarak bilinen cahillik d&ouml;neminde Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Sizin en hayırlı evlatlarınız kızlarınızdır. Kadının hayra olan alametlerinden birisi ilk &ccedil;ocuğunun kız oluşudur.[1]</div>\n</div>\n\n<p>\n	Bir g&uuml;n Resul-i Ekrem (s.a.a) sahabesiyle birlikte oturuyordu. Adamın biri gelip sahabeye kız &ccedil;ocuğu olduğu m&uuml;jdesini verdi. Bu haberi alan sahabe &ccedil;ok &uuml;z&uuml;ld&uuml;. Bunu g&ouml;ren Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml; onun yaşaması, g&ouml;ky&uuml;z&uuml; ona g&ouml;lgelik i&ccedil;in yaratılmıştır, onun rızkını ise rabbi vermektedir. Sen neden &uuml;z&uuml;ld&uuml;n? O g&uuml;zel kokan bir g&uuml;le benzer onu koklayasın.&rdquo;&zwnj; Adamın biri Peygamber&rsquo;in huzurunda şimdiye kadar &ccedil;ocuğunu hi&ccedil; &ouml;pmediğini s&ouml;yleyince, Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Senin ne kadar katı y&uuml;rekli olduğunu g&ouml;stermektedir.&rdquo;&zwnj;</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) &ccedil;ocuklara karşı son derece adaletle davranmak hakkında ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Birinin g&ouml;z&uuml; &ouml;n&uuml;nde başkasını &ouml;pt&uuml;ğ&uuml;n&uuml;zde onu da &ouml;pmeniz gerekir.&rdquo;&zwnj;</div>\n</div>\n\n<p>\n	Bir g&uuml;n Peygamber (s.a.a) k&acirc;seden su i&ccedil;tikten sonra bir miktar su kaldı bunu g&ouml;ren bir &ccedil;ocuk: Ey Allah Resul&uuml; o kalan suyu bana verin dedi. Birka&ccedil; yaşlı adamda: Ey Allah resul&uuml; teberr&uuml;k niyetiyle o suyu bize verin dediler, Allah resul&uuml; ş&ouml;yle buyurdu: &ldquo;Su hakkı &ccedil;ocuğundur.&rdquo;&zwnj; Daha sonra &ccedil;ocuğa d&ouml;nerek buyurdu: &ldquo;B&uuml;y&uuml;klere suyu verebilir miyim?&rdquo;&zwnj; &Ccedil;ocuk hayır deyince Peygamber suyu &ccedil;ocuğun kendisine verdi.</p>\n\n<p>\n	Mute Savaşından sonra Cafer&rsquo;i Tayyarın &ccedil;ocuğunu kendi bineğine bindirdiği halde İslam ordusunu karşılamaya gitti. Mescide girerek k&uuml;rs&uuml;ye &ccedil;ıkıp Cafer&rsquo;in fazileti hakkında konuşurken &ccedil;ocuk k&uuml;rs&uuml;n&uuml;n basamağına &ccedil;ıkıp oturdu. Konuşmadan sonra &ccedil;ocuğu kucaklayıp dizinin &uuml;st&uuml;nde oturttu ve başını okşamaya başladı.[2]</p>\n\n<p>\n	İmam Caferi Sadık (a.s) ş&ouml;yle buyuruyor: Bir g&uuml;n Peygamber (s.a.a) &ouml;ğle namazının son iki rek&acirc;tını s&uuml;nnetini yerine getirmeden kıldı. Namazdan sonra acele etmesindeki sebebi sorduklarında ş&ouml;yle buyurdu: K&uuml;&ccedil;&uuml;k &ccedil;ocuğun ağlama sesini duymadınız mı?[3]</p>\n\n<p>\n	Bir g&uuml;n Peygamber (s.a.a) secdelerinden birisini &ccedil;ok uzun tuttu. Namazdan sonra bazıları dedi: Ey Allah Resul&uuml; secde de vahiy geldiğini d&uuml;ş&uuml;nd&uuml;k buyurdu: Secde de iken torunum Hasan omuzuma binmişti onun inmesini bekliyordum.</p>\n\n<p>\n	İmam Hasan ile İmam H&uuml;seyin (a.s) Peygamber&rsquo;i (s.a.a) g&ouml;rd&uuml;klerinde selam verirdi. Peygamber&rsquo;de (s.a.a) onları kucaklayarak sırtına bindiriyordu.[4]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -M&uuml;stedrekul Vesail, c. 2, s. 214-215</p>\n\n<p>\n	[2] -Siyfeyi Helebi, c. 3, s. 68</p>\n\n<p>\n	[3] -Kafi, c. 6, s. 48</p>\n\n<p>\n	[4] -Biharu&rsquo;l Envar, Ahlaki Nebevi, c. 43, s. 285</p>','Hz.Peygamberin(s.a.a) Çocuklara Karşı Şefkat ve Merhameti','','publish','closed','open','','hz-peygamberins-a-a-cocuklara-karsi-sefkat-ve-merhameti','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2643',0,'post','',0),(2644,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ey Peygamber! Eşlerinin rızasını g&ouml;zeterek Allah&#39;ın sana helal kıldığı şeyi ni&ccedil;in kendine haram ediyorsun? Allah &ccedil;ok bağışlayan, &ccedil;ok esirgeyendir&rdquo;&zwnj;. [1]</div>\n</div>\n\n<p>\n	&nbsp;Peygamber (s.a.a) eşlerinin &ccedil;okluğu nedeniyle onların rızasını elde edebilmek i&ccedil;in kendi şahsı hakkından ge&ccedil;iyordu. B&ouml;ylece Kur&rsquo;an Peygamber&rsquo;i (s.a.a) uyararak kendi hakkından ge&ccedil;erek insanlara &ouml;rnek almayı yasakladı. Yani hatta Peygamber&rsquo;in (s.a.a) dahi Allah&rsquo;ın helallerini haram etmeğe hakkı yoktur. Allah&rsquo;ın rızalığı b&uuml;t&uuml;n insanların rızalığından &uuml;st&uuml;nd&uuml;r. Her ne pahasına olursa olsun karıyı razı etmek g&ouml;r&uuml;ş&uuml; yanlıştır. Bu ayetten anlaşıldığı gibi Kur&rsquo;an Allah tarafından inmiştir ve insanın kendisinin yazdığı kitap da bir konu i&ccedil;in kendisini tarih boyunca sorgulamaz. G&uuml;ya Peygamber yemin etmiştir ki bazı helallerden g&ouml;z yumsun ama İslam&rsquo;da (merhamet) kapıları a&ccedil;ık olduğu i&ccedil;in, Allah kefaret koyarak Peygamber&rsquo;inin (s.a.a) yolun a&ccedil;ık tuttu ki helal şeylere zarar gelmesin diye &ldquo;Allah, (gerektiğinde) yeminlerinizi bozmanızı size meşru kılmıştır. Sizin yardımcınız Allah&#39;tır. O, bilendir, hikmet sahibidir.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Bu nedenle Peygamber (s.a.a) ailesinin razılığı i&ccedil;in helal edileni kendisine haram etmemekle g&ouml;revlendirilmiştir. Aynen ayetin başlangı&ccedil; ve bitişinde olduğu gibi, Bu g&ouml;rev hem bir uyarı hem de bir muhabbet ve sevgi şeklinde ger&ccedil;ekleştirilmiştir.</p>\n\n<p>\n	Allah&rsquo;ın l&uuml;tf&uuml; hem ge&ccedil;mişi hem de geleceği telafi etmektedir. Yani helalden kullanmamak i&ccedil;in edilen yeminin bozulması ve bozulan yeminin kefaretle (ceza) karşılanması bu tarih boyunca ge&ccedil;erli olan bir dini konudur.</p>\n\n<p>\n	Tahrim suresinin birka&ccedil; ayetinde anlatılan olay şudur; Resul-i Ekrem (s.a.a) evinde hanımlarıyla konuştuklarının gizli tutulması gerektiğini onlara s&ouml;ylediği halde maalesef gizli tutmadılar. B&ouml;ylece Allah Peygamber&rsquo;ini (s.a.a) bırakmış olduğu emanete (konuşulanların gizli tutulması) ihanet edildiğini bildirmiştir. Peygamber bunu vahiy yoluyla &ouml;ğrenip hanımına s&ouml;yleyince nereden &ouml;ğrendin dedi. Buyurdu: &ldquo;Peygamber, eşlerinden birine gizlice bir s&ouml;z s&ouml;ylemişti. Fakat eşi, o s&ouml;z&uuml; başkalarına haber verip Allah da bunu Peygamber&#39;e a&ccedil;ıklayınca, Peygamber bir kısmını bildirmiş, bir kısmından da vazge&ccedil;mişti. Peygamber bunu ona haber verince eşi: Bunu sana kim bildirdi? Dedi. Peygamber: Bilen, her şeyden haberdar olan Allah bana haber verdi, dedi.&rdquo;&zwnj;[3]&nbsp;&nbsp;</p>\n\n<p>\n	İnsana s&ouml;z olarak bırakılan bir sırrın s&ouml;ylenmesi g&uuml;nah ve mantık yolundan sapmaktır. Bu nedenle onu bir sır olarak saklamayarak başkalarına s&ouml;yleyenlere Allah&rsquo;a t&ouml;vbe etmelerinin kendi menfaatlerine olacağı buyrulmuştur. Kur&rsquo;an&rsquo;ı tefsir edenlerin g&ouml;r&uuml;şlerine g&ouml;re onu s&ouml;yleyenler Hz. peygamberin eşlerinden Ayşe ve Hafsa idi.</p>\n\n<p>\n	&ldquo;Ve eğer ki Peygamber (s.a.a) aleyhine birleşirseniz bu ona zarar vermez &ccedil;&uuml;nk&uuml; ona destek olan, Allah, Cebrail ve diğer melekler ve m&uuml;minlerdir&rdquo;&zwnj;.[4]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Eğer ikiniz de Allah&#39;a tevbe ederseniz, (yerinde olur). &Ccedil;&uuml;nk&uuml; kalpleriniz sapmıştı. Ve eğer Peygamber&#39;e karşı birbirinize arka verirseniz bilesiniz ki onun dostu ve yardımcısı Allah, Cebrail ve m&uuml;minlerin iyileridir&rdquo;&zwnj;.[5]</div>\n</div>\n\n<p>\n	Tahrim suresinin ikinci ve &uuml;&ccedil;&uuml;nc&uuml; ayetinde Peygamber&rsquo;in (s.a.a) ailesi i&ccedil;in anlatılmak istenen başlıca konular şunlardır;</p>\n\n<p>\n	1-Kadın sır saklamasını bilmelidir ki kocası ona sırlarını s&ouml;yleye bilsin.</p>\n\n<p>\n	2-Ev halkından birisine s&ouml;ylediğinde yeterlidir, ailenin tamamının bilmesi gerekmez.</p>\n\n<p>\n	3-İnsanların ismini getirecek onların şahsiyeti ve itibarıyla oynanmamalı.</p>\n\n<p>\n	4-Peygamber&rsquo;in (s.a.a) hanımları sır saklamayıp t&ouml;vbe ederek Masum olmadıkları rahatlıkla anlaşılmaktadır.</p>\n\n<p>\n	5-Peygamberler de (a.s) aile i&ccedil;in sorunlarla karşılaşabilirler.</p>\n\n<p>\n	6-Allah Peygamber&rsquo;ini (s.a.a) korumakta &ouml;zen g&ouml;stererek ona karşı vefasızları belirtmiştir.</p>\n\n<p>\n	7-Bir toplumun &ouml;nderi kendi ailesinden haberdar olmalıdır.</p>\n\n<p>\n	8-İnsanların hataları kendilerine s&ouml;ylenmelidir, başkalarına değil.</p>\n\n<p>\n	9-Sorumluluk geniş g&ouml;ğ&uuml;sl&uuml; olmayı gerektirir ve b&ouml;ylece Peygamber (s.a.a) a&ccedil;ıklanan sırların tamamını hanımlarına s&ouml;ylemedi. Bazılarını gizli tutarak g&ouml;ğ&uuml;slendi ve fakat &ccedil;ok az b&ouml;l&uuml;m&uuml;n&uuml; s&ouml;yledi.</p>\n\n<p>\n	10-İnsan kendi sırrının a&ccedil;ıklanacağına ihtimal verdiğinde başkalarının sırrını a&ccedil;ıklamaya başlar.</p>\n\n<p>\n	11-Peygamberlerin ilim bilgileri Allah tarafındandır.</p>\n\n<p>\n	12-Haber verenin kendisi bilgin ve haberdar olmalıdır.</p>\n\n<p>\n	13-Allah&rsquo;ın tanıklığına ve ilmine inanmak insanı b&uuml;t&uuml;n hatalardan ve g&uuml;nahlardan uzaklaştırır.</p>\n\n<p>\n	14-Bir yanlış i&ccedil;in herkes su&ccedil;lanmamalıdır ancak s&ouml;yleyen ve duyan t&ouml;vbe etmelidir yani hata yapan.</p>\n\n<p>\n	15-Pişmanlık duyanlar i&ccedil;in t&ouml;vbe kapısını a&ccedil;ık bırakın.</p>\n\n<p>\n	16-Sırrı s&ouml;yleyen g&uuml;nah işlediği kadar, onu dinleyende bir o kadar g&uuml;nahk&acirc;rdır, Allah&rsquo;u Te&acirc;l&acirc; sırrı s&ouml;yleyen ve dinleyene buyuruyor: İkiniz de t&ouml;vbe ediniz.</p>\n\n<p>\n	17-Bazen bir takım hadiseler ve olaylar oluşumu ileriye y&ouml;nelik ger&ccedil;ekleşecek bir olayın haberdarıdır. (Ayşe ile Hafsa&rsquo;nın Peygamber (s.a.a.) aleyhine birleşmeleri gibi.)</p>\n\n<p>\n	18-Karı koca olmak ve arkadaşlık aynı d&uuml;ş&uuml;nce sahibi olma anlamına gelmez. (Bu olayda onlar Peygamber hanımı olmalarına rağmen aynı g&ouml;r&uuml;şte değillerdi.)</p>\n\n<p>\n	19-İnsanın sırrını a&ccedil;ıklayarak t&ouml;vbe etmeyen fesatlık d&uuml;ş&uuml;nmektedir.</p>\n\n<p>\n	20-Fikir ve kalbi hatalar ameli hataların başlangıcıdır, d&uuml;ş&uuml;nce hatası dil hatasından daha k&ouml;t&uuml;d&uuml;r.</p>\n\n<p>\n	21-Peygamber ve din aleyhine olan b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klere karşı herkes bir olmalıdır.</p>\n\n<p>\n	22-Adı y&uuml;ce olanların adını ve şanını daha da y&uuml;celtiniz.</p>\n\n<p>\n	Cebrail meleklerden olmasına rağmen ayette adı &ouml;zel olarak anılmıştır.</p>\n\n<p>\n	23-Tahrim s&uuml;resinin ikinci ayetinde belirtildiği gibi, Allah hem Peygamber&rsquo;in hem de diğer insanların mevlasıdır.</p>\n\n<p>\n	24-Hak asla yalnız değildir. Belki her taraftan onu savunanlar var.</p>\n\n<p>\n	25-Doğru ve Salih olmak, Allah&rsquo;a yakın meleklerle beraber olmaktır.</p>\n\n<p>\n	26-Allah&rsquo;tan sonra melekler, m&uuml;minlerin yardımcılarıdırlar.</p>\n\n<p>\n	27-G&ouml;zle g&ouml;r&uuml;lebilen yardımlar insanlardan g&ouml;r&uuml;lmeyenler meleklerdendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -Tahrim, 1</p>\n\n<p>\n	[2] -Tahrim, 2</p>\n\n<p>\n	[3] -Tahrim, 3</p>\n\n<p>\n	[4] -M&uuml;min&rsquo;den kasıt Hz. Ali&rsquo;dir.</p>\n\n<p>\n	[5] -Tahrim, 4</p>','Hz. peygamber(s.a.a)’in Aile içi Davranışı','','publish','closed','open','','hz-peygambers-a-ain-aile-ici-davranisi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2644',0,'post','',0),(2645,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	İnsanları cahillik karanlığından, şirk koşmaktan ve tefrikadan imana doğru y&ouml;nlendirmek: Bu Kuran, Rablerinin izniyle insanları karanlıklardan aydınlığa, yani her şeye galip (ve) &ouml;vg&uuml;ye layık olan Allah&#39;ın yoluna &ccedil;ıkarman i&ccedil;in sana indirdiğimiz bir kitaptır.[1]</p>\n\n<p>\n	İnsanları zek&acirc;t vermeye teşvik etmek ve zek&acirc;t alarak yoksulların ihtiyacını gidermek: Onların mallarından sadaka al; bununla onları (g&uuml;nahlardan) temizlersin, onları arıtıp y&uuml;celtirsin. Ve onlar i&ccedil;in dua et. &Ccedil;&uuml;nk&uuml; senin duan onlar i&ccedil;in s&uuml;k&ucirc;nettir (onları yatıştırır). Allah işitendir, bilendir.[2]</p>\n\n<p>\n	Yalnız Allah&rsquo;a ibadet etmek: De ki: Ben dinimde ihl&acirc;s ile ancak Allah&#39;a ibadet ederim.[3]</p>\n\n<p>\n	&Uuml;mmetin affını ve bağışlanmasını dilemek: Şu halde onları affet; bağışlanmaları i&ccedil;in dua et.[4]</p>\n\n<p>\n	Allah tarafından verilen g&ouml;revi yerine getirmek: O halde seninle beraber tevbe edenlerle birlikte emir olunduğun gibi dosdoğru ol! Aşırı da gitmeyin. &Ccedil;&uuml;nk&uuml; O, sizin yaptıklarınızı &ccedil;ok iyi g&ouml;rendir.[5]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		İnsanlar arasında adaletle davranmak: İyiliği emretmek k&ouml;t&uuml;l&uuml;kten menetmek: İşte o Peygamber onlara iyiliği emreder, onları k&ouml;t&uuml;l&uuml;kten meneder.[6]</div>\n</div>\n\n<p>\n	Ailesine ve soyuna yol g&ouml;stermek: Ailene namazı emret; kendin de ona sabırla devam et.[7]</p>\n\n<p>\n	Akrabalarını ve yakınlarını korkutmak: &Ouml;nce en yakın akrabanı korkut ve uyar.[8]</p>\n\n<p>\n	Helal ve haramı a&ccedil;ıklamak: onlara temiz şeyleri helal, pis şeyleri haram kılar.[9]</p>\n\n<p>\n	Verilen nimetlere karşı Allah&rsquo;a tespih etmek: Sen şimdi Rabbini hamt ile tespih et ve secde edenlerden ol![10]</p>\n\n<p>\n	Allah&rsquo;a teslim olmak: De ki: Bana M&uuml;sl&uuml;man olanların ilki olmam emredildi ve sakın m&uuml;şriklerden olma! (denildi).[11]</p>\n\n<p>\n	Kendisinden &ouml;nceki peygamber ve ilahi dinleri kabullenip ve doğrulamak: Allah tarafından kendilerine, yanlarında bulunanı tasdik edici bir el&ccedil;i gelince ehl-i kitaptan bir gurup, sanki Allah&#39;ın kitabını bilmiyormuş gibi onu arkalarına atıp terk ettiler.[12]</p>\n\n<p>\n	Ayetler okuyarak, insanları arınmaya, eğitmeye ve takvaya &ccedil;ağırmak: &Ccedil;&uuml;nk&uuml; &uuml;mmilere i&ccedil;lerinden, kendilerine ayetlerini okuyan, onları temizleyen, onlara Kitab&#39;ı ve hikmeti &ouml;ğreten bir peygamber g&ouml;nderen O&#39;dur. Kuşkusuz onlar &ouml;nceden apa&ccedil;ık bir sapıklık i&ccedil;indeydiler.[13]</p>\n\n<p>\n	M&uuml;minlere karşı al&ccedil;akg&ouml;n&uuml;ll&uuml; olmak: Sakın onlardan bazı sınıflara verdiğimiz d&uuml;nya malına g&ouml;z dikme, onlardan dolayı &uuml;z&uuml;lme ve m&uuml;minlere al&ccedil;ak g&ouml;n&uuml;ll&uuml; ol.[14]</p>\n\n<p>\n	Allah&rsquo;a tevekk&uuml;l etmek: K&acirc;firlere ve m&uuml;nafıklara boyun eğme. Onların eziyetlerine aldırma. Allah&#39;a g&uuml;venip dayan, vekil ve destek olarak Allah yeter.[15]</p>\n\n<p>\n	Allah yolunda cihat etmek: Ey Peygamber! K&acirc;firlere ve m&uuml;nafıklara karşı cihat et.[16]</p>\n\n<p>\n	Allah&rsquo;a y&ouml;nelik yalvarıp yakarmak: Kendi kendine, yalvararak ve &uuml;rpererek, y&uuml;ksek olmayan bir sesle sabah akşam Rabbini an. Gafillerden olma.[17]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		İnsanları Allah yoluna hikmet ve g&uuml;zel &ouml;ğ&uuml;tle &ccedil;ağırmak: (Resul&uuml;m!) Sen, Rabbinin yoluna hikmet ve g&uuml;zel &ouml;ğ&uuml;tle &ccedil;ağır.[18]</div>\n</div>\n\n<p>\n	İnsanlara karşı sabırlı, halis, bağışlayan, a&ccedil;ık ve meşveret eden olmalı: Şu halde onları affet; bağışlanmaları i&ccedil;in dua et; iş hakkında onlara danış. Kararını verdiğin zaman da artık Allah&#39;a dayanıp g&uuml;ven. &Ccedil;&uuml;nk&uuml; Allah, kendisine dayanıp g&uuml;venenleri sever.[19]</p>\n\n<p>\n	İnsanları d&uuml;şmana karşı birliğini sağlayıp cihada teşvik etmek, Esirlere karşı şefkatli olmak ve yaralıları tedavi etmek, Gecenin bir kısmını ibadetle ge&ccedil;irmek&hellip;</p>\n\n<p>\n	Belirtilen g&ouml;revleri g&ouml;rd&uuml;kten sonra insan, Kuran&rsquo;ın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n Peygamber&rsquo;in şahsına &ouml;zel olan vasıflara, vazifelere, kendi ve ashabının sorunlarına, dosta ve akrabaya, k&uuml;&ccedil;&uuml;ğe ve b&uuml;y&uuml;ğe, kadına ve erkeğe, k&acirc;firlere ve m&uuml;nafıklara nasıl davranacağını ve o sorunların nasıl giderileceğine ait olduğunu rahatlıkla anlayabilir.</p>\n\n<p>\n	Acaba bu t&uuml;r mucizeler ve marifetlerle dolu olan bir Peygamber&rsquo;i tanımamak mahrumiyet değil midir?</p>\n\n<p>\n	Onu yalanlamak, incitmek, ona suikast etmek, ona karşı ayaklanmak, iman etmemek, onunla savaşmak, muhalefet etmek, iftira, b&uuml;htan, deli, sihirbaz, şair demek, Ehlibeyti&rsquo;ne (a.s) eziyet etmek, Kuran&rsquo;ı metruk etmek gibi olayların ne gibi anlamı olabilir?</p>\n\n<p>\n	Acaba Kuran&rsquo;ın haricinde herhangi bir şifa kapısı var mıdır?</p>\n\n<p>\n	Acaba haktan hari&ccedil; gidilecek başka yol var mıdır?</p>\n\n<p>\n	Acaba ilahi kanunları bırakarak beşeri kanunlar peşinde gitmek b&uuml;y&uuml;k bir zarar değimlidir?</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -İbrahim, 1</p>\n\n<p>\n	[2] -Tevbe, 103</p>\n\n<p>\n	[3] -Z&uuml;mer, 14</p>\n\n<p>\n	[4] -Al-i İmran, 159</p>\n\n<p>\n	[5] -Hud, 112</p>\n\n<p>\n	[6] -A&rsquo;raf, 157</p>\n\n<p>\n	[7] -Ta-Ha, 132</p>\n\n<p>\n	[8] -Şu&rsquo;ara, 214</p>\n\n<p>\n	[9] -A&rsquo;raf, 157</p>\n\n<p>\n	[10] -Hicr, 98</p>\n\n<p>\n	[11] -En&rsquo;am, 14</p>\n\n<p>\n	[12] -Bakara, 101</p>\n\n<p>\n	[13] -Cuma, 2</p>\n\n<p>\n	[14] -Hicr, 88</p>\n\n<p>\n	[15] -Ahzab, 48</p>\n\n<p>\n	[16] -Tevbe, 73</p>\n\n<p>\n	[17] -A&rsquo;raf, 205</p>\n\n<p>\n	[18] -Nahl, 125</p>\n\n<p>\n	[19] -Al-i İmran, 159</p>','Hz. Peygamberin(s.a.a) Görevleri','','publish','closed','open','','hz-peygamberins-a-a-gorevleri','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2645',0,'post','',0),(2646,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>Hz. Muhammed&#39;in (s.a.a) Bazı S&uuml;nnetleri [10]</strong></p>\n\n<p>\n	- Ays b. Kasım ş&ouml;yle dedi: &quot;İmam Sadık&#39;a (a.s), &#39;Peygamberimizin (s.a.a) doyasıya buğday ekmeği hi&ccedil; yemediğini s&ouml;ylediği yolunda babandan bir hadis rivayet ediliyor, doğru mu?&#39; diye sordum. Bana ş&ouml;yle cevap verdi: Hayır, doğru değil. Peygamberimiz (s.a.a) buğday ekmeği hi&ccedil; yemedi ve doyasıya arpa ekmeği de hi&ccedil; yemedi.&quot;[ Şeyh Saduk,&nbsp; el-Emal&icirc;]</p>\n\n<p>\n	- &quot;Rivayet edildiğine g&ouml;re, Peygamberimiz (s.a.a) hi&ccedil; yaslanarak yemek yemedi. Sadece bir kere yaslanarak yemeğe başladı, arkasından hemen yere oturdu ve &#39;Allahım, ben senin kulun ve resul&uuml;n&uuml;m&#39; dedi.&quot;[ Kutb,&nbsp; ed-Daavat]</p>\n\n<p>\n	- Zeyd-i Şehham&#39;dan ş&ouml;yle rivayet eder: &quot;İmam Cafer Sadık (a.s), &#39;Peygamberimiz (s.a.a) peygamber olduğu g&uuml;nden vefat ettiği g&uuml;ne kadar hi&ccedil;bir zaman bir şeye yaslanarak yemek yemedi. K&ouml;leler gibi yemek yer ve k&ouml;leler gibi otururdu.&#39; buyurdu. Kendisine, &#39;Ni&ccedil;in b&ouml;yle yapıyordu?&#39; diye sordum. &#39;Allah&#39;a karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;n&uuml; g&ouml;stermek i&ccedil;in.&#39; cevabını verdi.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.6, s.27, h:1]</p>\n\n<p>\n	- Ebu Hatice&#39;den ş&ouml;yle nakleder: &quot;Benim de yanlarında olduğum bir sırada Beşir Dehhan, İmam Cafer Sadık&#39;a (a.s), &#39;Peygamberimiz (s.a.a) sağına veya soluna yaslanarak yemek yer miydi?&#39; diye sordu. İmam bu soruya &#39;Hayır, Peygamberimiz (s.a.a) sağına veya soluna yaslanarak yemek yemezdi. O k&ouml;leler gibi oturur, &ouml;yle yerdi.&#39; diye cevap verdi. Ben, &#39;Ni&ccedil;in &ouml;yle yapıyordu?&#39; diye sordum. &#39;Y&uuml;ce Allah &#39;a karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;n&uuml; g&ouml;stermek i&ccedil;in.&#39; cevabını verdi.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.6, s.271, h:7]</p>\n\n<p>\n	- Cabir&#39;den İmam Muhammed B&acirc;kır&#39;ın (a.s) ş&ouml;yle dediğini rivayet eder: &quot;Resulullah (s.a.a) k&ouml;leler gibi yemek yer, k&ouml;leler gibi otururdu. Toprak &uuml;zerinde yemek yer ve uyurdu.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.6, s.271, h:1]</p>\n\n<p>\n	- Peygamberimiz (s.a.a) yemek yerken namazdaki insanın oturuşu gibi dizlerini ve ayaklarını birleştirerek otururdu. Yalnız dizlerinin ve ayaklarının birini &ouml;b&uuml;r&uuml; &uuml;zerine koyardı ve &quot;Ben bir kulum, k&ouml;le gibi oturur ve k&ouml;le gibi yemek yerim.&quot; derdi. [İhya&#39;ul-Ul&ucirc;m, c.7, s.121]</p>\n\n<p>\n	- İmam Ali (a.s) ş&ouml;yle dedi: &quot;Peygamberimiz (s.a.a) sofraya oturduğunda k&ouml;leler gibi oturur ve sol uyluğuna yaslanırdı.&quot;[Safvan&icirc;, Kitab&#39;ut-Tarif]</p>\n\n<p>\n	- İbn-i Abbas&#39;tan ş&ouml;yle rivayet eder: &quot;Peygamberimiz (s.a.a) yerde oturur, koyunu ayakları arasına alıp sağar ve k&ouml;lelerin davetlerine icabet ederdi.&quot;[Mekarim&#39;ul-Ahl&acirc;k]</p>\n\n<p>\n	- Hammad b. Osman&#39;dan İmam Cafer Sadık&#39;ın (a.s) ş&ouml;yle dediğini nakleder: &quot;Resulullah (s.a.a) yemek yerken parmaklarını yalardı.&quot; [el-Mehasin, s.443, h:313]</p>\n\n<p>\n	- &quot;Peygamberimiz (s.a.a) her &ccedil;eşit yemeği yerdi. Allah&#39;ın hel&acirc;l kıldığı yiyecekleri, yemek yedikleri zaman ailesi ve hizmet&ccedil;ileri ile beraber yerdi. Aynı şekilde yemeğe &ccedil;ağırdığı M&uuml;sl&uuml;manlarla birlikte de yerdi. Onlar neyin &uuml;zerinde yiyorlardıysa, onun &uuml;zerinde ve onların yediğinden [veya onlar yediği s&uuml;rece] yerdi. Yalnız eğer misafir gelirse, [ailesi ve hizmet&ccedil;ileriyle değil,] misafiri ile birlikte yerdi... En sevdiği yemek, kalabalık topluluk ile birlikte yenen yemekti.&quot;[el-İhticac]</p>\n\n<p>\n	- İbn-i Kaddah&#39;tan İmam Cafer Sadık&#39;ın (a.s) ş&ouml;yle buyurduğunu nakleder: Resulullah (s.a.a) bir toplulukla birlikte yemeğe oturunca, yemeğe ilk başlayan ve yemekten en son el &ccedil;eken kişi olurdu. Bunu topluluk yemek yesin diye yapardı. [F&uuml;r&ucirc;-i K&acirc;fi, c.6, s.285, h:2]</p>\n\n<p>\n	Muhammed b. M&uuml;slim&#39;e dayandırdığı bir hadiste İmam Muhammed B&acirc;kır&#39;dan (a.s) Hz. Ali&#39;nin (a.s) ş&ouml;yle dedini nakleder: &quot;Peygamberler akşam yemeğini akşam namazından sonra yerlerdi. Akşam yemeğini yemeyi ihmal etmeyin. &Ccedil;&uuml;nk&uuml; akşam yemeği yememek v&uuml;cudun harap olmasına yol a&ccedil;ar.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.6, s.288, h:2]</p>','Peygamberimizin (s.a.a) Yemekle İlgili Adabı','','publish','closed','open','','peygamberimizin-s-a-a-yemekle-ilgili-adabi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2646',0,'post','',0),(2647,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>Hz. Muhammed&#39;in (s.a.a) Bazı S&uuml;nnetleri [9]</strong></p>\n\n<p>\n	- &quot;Peygamberimizin (s.a.a) d&ouml;şeği bir aba idi. Yastığı ise, i&ccedil;ine hurma lifi doldurulmuş bir deri idi. Bir gece aba ikiye katlanmıştı. Sabah olunca Peygamberimiz (s.a.a), &#39;Bu gece bu d&ouml;şek (rahat olduğu i&ccedil;in) namaza kalkmama engel oldu.&#39; dedi ve d&ouml;şeğinin tek kat olarak serilmesini emretti. Onun bir de i&ccedil;inde hurma lifi doldurulmuş deriden bir d&ouml;şeği vardı. Ayrıca bir yere gittiğinde iki kat yapılarak altına serilen bir abası vardı.&quot; [Mekarim&#39;ul-Ahl&acirc;k, s.38]</p>\n\n<p>\n	-&nbsp; İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle diyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Resulullah (s.a.a) uykudan kalkar kalkmaz mutlaka Allah i&ccedil;in secdeye kapanırdı.&quot; [Mekarim&#39;ul-Ahl&acirc;k, s.39]</div>\n</div>\n\n<p>\n	Tefsir-i Nu&#39;man&icirc;&#39;ye dayanılarak verilen bilgiye g&ouml;re İmam (a.s) Ali ş&ouml;yle dedi: &quot;Sahab&icirc;lerden birka&ccedil; kişi eşleri ile yatağa girmeyi, g&uuml;nd&uuml;zleri yiyip i&ccedil;meyi ve geceleri uyumayı kendilerine yasakladılar. &Uuml;mm&uuml; Seleme bunu Peygamberimize (s.a.a) haber verince, Peygamberimiz (s.a.a) ashabının yanına gitti ve onlara ş&ouml;yle dedi: Eşlerinizden uzak duruyorsunuz &ouml;yle mi? Oysa ben hem eşlerimle yatağa girerim, hem g&uuml;nd&uuml;zleri yer i&ccedil;erim ve hem de geceleri uyurum. (Bunlar benim s&uuml;nnetimdir.) Kim benim s&uuml;nnetimden y&uuml;z &ccedil;evirirse, benden değildir...&quot;[ Şeyh Murtaza&#39;nın Risalet&#39;ul-Muhkem ve&#39;l-M&uuml;teşabih adlı eseri][1]</p>\n\n<p>\n	- İshak b. Ammar&#39;dan İmam Cafer Sadık&#39;ın (a.s) ş&ouml;yle dediğini nakleder: &quot;Kadınları sevmek, peygamberlerin ahl&acirc;kındandır.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.5, s.320, h:1 ve s.321, h:7]</p>\n\n<p>\n	- Bekkar b. Kerdem&#39;in ve birden fazla başka ravilerin İmam Cafer Sadık&#39;tan (a.s) ş&ouml;yle rivayet ettiklerini nakleder: &quot;Peygamberimiz (s.a.a) ş&ouml;yle dedi: &quot;Benim g&ouml;z aydınlığım namazda ve haz kaynağım da kadınlarda karar kılındı.&quot; [F&uuml;r&ucirc;-i K&acirc;fi, c.5, s.320, h:1][2]</p>\n\n<p>\n	- Peygamberimiz (s.a.a) bir kadınla evlenmek isteyince birini onu g&ouml;rmeye g&ouml;nderirdi... [Men La Yahzuruh&#39;ul-Fakih, c.3, s.245, h:2]</p>\n\n<p>\n	- H&uuml;seyin b. Bint-i İlyas&#39;a dayanılarak verilen bilgiye g&ouml;re İmam Rıza (a.s) ş&ouml;yle dedi: &quot;Y&uuml;ce Allah, geceleri ve kadınları s&uuml;kunet sebebi yaptı. Evliliği geceleyin yapmak ve yemek yedirmek s&uuml;nnettendir.&quot; [Tefsir&#39;ul-Ayy&acirc;ş&icirc;, c.1, s.371]</p>\n\n<p>\n	- İmam Ali&#39;nin (a.s) d&ouml;rt y&uuml;z kelimelik hadisinin bir yerinde ş&ouml;yle dediğini nakleder:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;&Ccedil;ocuklarınızı yedinci g&uuml;nlerine girdiklerinde tıraş edin ve sa&ccedil;larının ağırlığı miktarında bir fakir M&uuml;sl&uuml;mana sadaka verin. Peygamberimiz (s.a.a) Hasan ve H&uuml;seyin i&ccedil;in ve diğer evl&acirc;tları i&ccedil;in b&ouml;yle yaptı.&quot; [el-Hisal, c.2, s.619]</div>\n</div>\n\n<p>\n	Peygamberimizin (s.a.a) yemekle ilgili adabı hakkında</p>\n\n<p>\n	&nbsp;- Hişam b. Salim ve başkalarından İmam Cafer Sadık&#39;ın (a.s) ş&ouml;yle dediğini nakleder: &quot;Peygamberimizin (s.a.a) en sevdiği şey, devamlı a&ccedil; ve Allah korkusu h&acirc;linde olmaktı.&quot; [Ravzat&#39;&uuml;l-K&acirc;fi, c.8, s129, h:99]</p>\n\n<p>\n	&nbsp;- Musa b. Cafer&#39;den, o da babalarından Hz. H&uuml;seyin b. Ali&#39;nin (hepsine sel&acirc;m olsun), İmam Ali&#39;nin (a.s) Şamlı bir Yahudinin sorularına verdiği cevapları rivayet ettiği uzun hadisin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yer aldığını nakleder: &quot;Yahudi İmam&#39;a, &#39;Halk, İsa&#39;nın zahit olduğunu ileri s&uuml;r&uuml;yor. Doğru mu?&#39; diye sordu. İmam Yahudiye şu cevabı verdi: Evet, &ouml;yle idi. Muhammed (s.a.a) ise peygamberlerin en zahidi idi. Cariyeler dışında on &uuml;&ccedil; eşi oldu. Buna rağmen yemek artığı ile &ouml;n&uuml;nden kaldırılan bir sofrası hi&ccedil; olmadı. Hi&ccedil; buğday ekmeği yemedi. Arka arkaya &uuml;&ccedil; gece doyasıya arpa ekmeği yediği hi&ccedil; olmadı.&quot; [Tabers&icirc;, el-İhticac, c.1, s.335]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] Bu anlamdaki rivayetler bir&ccedil;ok kanaldan nakledilmiş olarak hem S&uuml;nn&icirc;, hem de Şi&icirc; kitaplarda yer almıştır.</p>\n\n<p>\n	[2]Yaklaşık bu anlamı taşıyan rivayetler başka kanallardan da gelmiştir.</p>','Peygamberimizin (s.a.a) Kadınlar ve Evlâtlarla İlgili Adabı','','publish','closed','open','','peygamberimizin-s-a-a-kadinlar-ve-evlatlarla-ilgili-adabi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2647',0,'post','',0),(2648,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>Evlilikten&nbsp; Bi&#39;set&#39;te Kadar</strong></p>\n\n<p>\n	İnsanların hayatlarından en &ouml;nemli ve hassas d&ouml;nem, gen&ccedil;lik &ccedil;ağıdır. &Ccedil;&uuml;nk&uuml; bu &ccedil;ağda cinsi i&ccedil;g&uuml;d&uuml;ler en kamil haddine varıyor : hevesine d&uuml;şk&uuml;n nefis her an kafasında bir heves oluşturulmasının insanın akıl şehvet i&ccedil; g&uuml;d&uuml; fırtınaların karartırılması ka&ccedil;ınılmaz olmasıdır. Maddi i&ccedil;g&uuml;d&uuml;lerin insan &uuml;zerinde egemenliği, daha da bir artıyor neticesinde aklın hakimiyeti azalıyor.</p>\n\n<p>\n	B&ouml;yle bir durumda eğer insanın maddi imkanları da yeride olursa, işte o zaman gen&ccedil;lik telikeli bir konu haline geliyor. Bir yandan hayvan-i i&ccedil;g&uuml;d&uuml;ler ve beden sağlığı bir yandan da maddi imkanları elele vererek insanı tam bir gaflete daldırır ve sonu&ccedil;ta hayvanı eğilimlerini doyurmaya &ccedil;alışmaktan bir şey yapmaz hale geliyor.</p>\n\n<p>\n	Pedegoglar ve piastroglar Piskolojik sosyal a&ccedil;ıdan insanların bir b&uuml;nalım i&ccedil;erisinde oldukları bu d&ouml;nemi saadet ve şekavet ve mutluluk arasındaki ayrım noktası sayıyorlar. Bu d&ouml;nemde insanlardan &ccedil;ok az bir b&ouml;l&uuml;m&uuml;, kendileri i&ccedil;in, makbul bir hareket &ccedil;izgisi tayin edebilmektedirler ; iyi melekeler ve g&uuml;zel huylar edinmek i&ccedil;in hi&ccedil; bir telikesi olmayan bir yolu se&ccedil;ebilmektedirler. Bu d&ouml;nemde nefse hakim olmak, &ccedil;ok g&uuml;zel bir meseledir. Eğer doğru bir aile terbiyesi de olmazsa, o genc&#39;in k&ouml;t&uuml; akibeti &ouml;nceden kabullenmek gerekir sanırım.</p>\n\n<p>\n	İşte b&ouml;yle bir d&ouml;nemin s&ouml;z konusu olunca ve ayrıcada Hz. Peygamber ( s.a.v. )&#39;ın doğum yılları ve o zaman ki barbar egemen faşist Kureyş kabilerilerinin reislerin i&ccedil;inde bulundukların dehşet verici hayat sıtandartlarının inanılmaz aşamadaki insanların alaksızlığının d&uuml;ş&uuml;n&uuml;rsek. Ve b&ouml;yle bir zaman birininde nefsine ve izetine d&uuml;şk&uuml;n ve gen&ccedil;liğininde parmak &uuml;zerinde tutulmasının inanılmaz becerisinde Hz. Muhmmae ( s.a.v. )&#39;ın aldığı terbiyeyi de g&ouml;z &ouml;n&uuml;nde bulundurursak ger&ccedil;ekten de Hz. Muhammed ( s.a.v. ) sadece barbar Arap toplumuda değil de t&uuml;m d&uuml;nya insan oğluna bir &ouml;rnek misalidir.</p>\n\n<p>\n	Bin d&ouml;rt y&uuml;z yıl sonrada insanların d&uuml;şt&uuml;kleri omo sekuel sistematık y&ouml;n&uuml;nde ki alak bozukluğunda ki zaman birime ele alırsak insanın cinsi i&ccedil;g&uuml;d&uuml; &uuml;zerinde bir değerlendirme ve araştırma yaparak, tekrar Hz. Muhammed ( s.a.v. )&#39;ın o g&uuml;nk&uuml; eğitimi ve terbiyesi bizlere daha da bir &ouml;rnektir.</p>\n\n<p>\n	Burdaki konumuzda da Arap milliyet&ccedil;iliğin oluşturduğu katliyamların ardı sırası kesilmesi bilmiyen ve al&acirc;k bakımından insan moral ve karekterinin sıfır olduğunu ve insan sosyogların Kureyş barbarlaşmış aklı ve zekahsiyle hi&ccedil; bir bağlantılarının olmadığı kız &ccedil;ocuklarının diri diri g&ouml;m&uuml;lmelerinin kabul edilmelerinin bir erkeklik onuru olduğunu ve insanların kabilelerinin menfaatlarının gereği katledildiklerinin bir zaman biriminde ki Hz. Muhammed ( s.a.v. )&#39;ın o toplum i&ccedil;erisinde yaşadığını ve o toplumdan bir fert olduğunu anımsamak ger&ccedil;ektende inanılması &ccedil;ok g&uuml;&ccedil; ve zordur.</p>\n\n<p>\n	Aynı zamanda insanların izzet ve şerefle hi&ccedil; başlantılarının kalmadığı ve kendi hanımlarının i&ccedil;tikleri i&ccedil;kilerden sonra verdiği şarhoşluğun tesiri kendi ailelerini başkalarına peşkeş &ccedil;ekip satmalarının verdiği insan piskolojinin y&uuml;z kızarcılığının bir hakim faşist Kureyş d&ouml;nemindeki bir zaman birimini ele almamızdaki daye ve hikmetlerin i&ccedil;reisinde ki Hz. Muhammed ( s.a.v. )&#39;ın hayatını ele alıp yazmak ger&ccedil;ektende bir m&uuml;cizedir. Ve bir insanlık onur ve şemboludur, o Kureyş genci&#39;nin cesaretli, kuvvetli ve sapa sağlam olduğununda hi&ccedil; bir ş&uuml;phe yoktur. &Ccedil;&uuml;nk&uuml; cesur bir aile de doğmuş, serbest ve sakin bir terbiyeyle b&uuml;y&uuml;m&uuml;şt&uuml;. Şimdi bakalım, Hz. Hatice ( a.s. )&#39;ın varlığı gibi bir varlık eline ge&ccedil;tiğinde ve hert&uuml;rl&uuml; eğlencelerin var olduğu k&ouml;t&uuml;l&uuml;klerin işlendiği bir amansız pisliğinin i&ccedil;ine itilecek mi ? yoksa kendi kişi ve karekterine uygun olarak ailesinden aldığı terbiyeyle disipinli ve &ouml;rnek bir insan olarak izzet ve şerefini koruyacakmı ? Acaba bu maddi imkanlardan gen&ccedil;lerin &ccedil;oğu gibi hayvanı i&ccedil;g&uuml;d&uuml;lerine tatmin etmek i&ccedil;in o faşist Kureyş gen&ccedil;leri gibi onlarla birleşip onlardan mı olacaktı ? Hayır asla &ouml;yle olmıyacak daha da karekterli d&uuml;ş&uuml;nceli mazlumiyetin yanında olacak yoksul ve fakirleri arka &ccedil;ıkacak, ve k&ouml;le ( iş&ccedil;i sınıfın ) yardımcısı olacaktı. Tarihinde şahid olduğu &uuml;zere o, akıllı ve terc&uuml;beli kişiler gibi yaşıyordu ; eğlenmez zevk ve sefadan kesinlikle ka&ccedil;ınıyordu ; y&uuml;z&uuml;nde daima tefekk&uuml;r eserleri vardı. Toplumdaki fessatlarından uzak olmak i&ccedil;inde sık sık uzun m&uuml;ddet te dağların etiğine ve dedesi Hz. Abdulmuttalib ( a.s. ) tarafında g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml; hira dağına da &ccedil;ekiliyordu. Azda olsa k&ouml;t&uuml;l&uuml;klerin işlendiği Mekke halkından da ayrı kalmayı tercilerinin başarısına ulaşmış oluyordu. Mağarada kaldıkları zamanda Allah&#39;ın kudretini m&uuml;teal&acirc;&#39;ya dalıyordu. Kendi aklınca d&uuml;ş&uuml;ncelerle dalıp Mekke halkının i&ccedil;erisinde ki k&ouml;t&uuml; hareketlerin sonun gelmesininde ki rolun oluşmasındaki fonsiyonların ne gibi bir katkıyla d&uuml;zelleteciğini ve insanları bu kadar işkencelere dayanacığının amansız acılardandan kurtulmalarının bir ama&ccedil;lı yolu olduğunun yaratıcıya ihtiya&ccedil;larının olduğunun ve insan oğullarının insan &uuml;zerindeki hakim sınıf oluşlarının bir sonu olmasındaki d&uuml;ş&uuml;ncesinde oluşmasındaki tavrını Allah&#39;a m&uuml;te&acirc;la ediyor t&uuml;m zamanlarının Rabbi i&ccedil;in ge&ccedil;mesinden daha da mutlu oluyordu.</p>\n\n<p>\n	<strong>Peygamber ( s.a.v. )&#39;in gen&ccedil;lik Duyguları :</strong></p>\n\n<p>\n	Bir g&uuml;n Mekke&#39;de kumarbazın bir, kumar oynarken devesini, oturduğu evini ve nihayet on yıllık &ouml;mr&uuml;n&uuml; kaytetti. Bu olay, Kureyş genci&#39;nin insani duygularını yaraladı ve onu o kadar &uuml;zd&uuml; ki, o g&uuml;n Mekke&#39;de kalmayıp etraftaki dağlara sığındı ve gece yarılarına doğru eve d&ouml;nd&uuml;. O, bu gibi &uuml;z&uuml;c&uuml; manzaları g&ouml;r&uuml;nce ger&ccedil;ektende &ccedil;ok &uuml;z&uuml;l&uuml;yor ve o sapık z&uuml;mrenin akılsızlığına şaşıyordu. Hz. Muhammed ( s.a.v. ) ile evlenmeden &ouml;nce Hz. Hatice&#39;nin evi yoksulların ve kimsesizlerin umut evi idi. Evlendikten sonra da kocası, onun fakirlere yardım programında bir&nbsp; değişiklik yapmadı.</p>\n\n<p>\n	Kıtlık ve kuraklık yıllarında bazen Peygamber (saa)&rsquo;&#39;ın s&uuml;t annesi Halime onu g&ouml;rmeye geliyordu. Resul-i Ekrem, kendi abasını onun ayaklarının altına seriyordu, &ccedil;ocukluk &ccedil;ağında Halime&#39;nin kendisine karşı g&ouml;sterdiği sevgisini ve o sade hayatı hatırıyordu ; oturup onun s&ouml;zlerini dinliyor ve gitmek istediği zaman elinden gelen yardımı esirgemiyordu. Biz bu konu hakkında Hz. Hatice ( a.s. )&#39;ında ele aldık ve gereken bilgiyide verdik. ( Menakıb&#39;i ibn-i şehraşub, c. 1 sayfa 140 : Kurb&#39;&uuml;l-İsnad, sayfa. 6-7 Hisal-i saduk, c. 2 sayfa : 37 ; Bilar&#39;&uuml;l- Envar, c. 22 sayfa. 151- 152. Bazı Peygamberler&#39;in erkek &ccedil;ocuklarının ikiden fazla olduğuna inanırlar, bu hususta Tarih-i Taberi, c. 2 sayfa 35 ve Bihar&#39;&uuml;l- Envar, c. 22. sayfa. 166&#39;ya bakınız. )</p>\n\n<p>\n	<strong>&nbsp;Hz. Peygamber ( s.a.v. )&#39;in Hz. Hatice ( a.s. )&#39;dan olan Evlatları :</strong></p>\n\n<p>\n	Biz bu konuyu genişliğiyle ve detaylarıyla ele aldık ve iki &ouml;nemli şahşıyetlerin hayatlarında belgelerle işledik. Biri Hz. Muhammed ( s.a.v. )&#39;ın evlatları hakkında, &ouml;b&uuml;r&uuml;de Hz. Hatice ( a.s. )&#39;ın &ccedil;ocukları kısmında. İsteyen araştırmacı arkadaşların bu kısımda ki belgelere baş vurabilirler.</p>\n\n<p>\n	Evlatın v&uuml;cudu, evlilik bağını daha bir sağlamlaştırmakta, eşlerin hayatını da aydınlatatmakta ve hayata &ouml;zel bir sevin&ccedil; kazandırmaktadır. Hz hatice ( a.s. )&#39;ın Kureyş genci i&ccedil;in altı &ccedil;ocuk vermiştir. İkisi oğlan olmak &uuml;zere d&ouml;rt tanede kız &ccedil;ocuk d&uuml;nya&#39;ya getiren Hz. Hatice&#39;nin sadece Hz. Fatımat&uuml;&#39;z-Zehr&acirc;&#39;dan başka &ccedil;ocukları kalmamışlardır. Her nedense Ehl-i S&uuml;nnet alimleri ger&ccedil;ek olmiyan bir tavırlarından vaz ge&ccedil;memek şartıyla Hz. Hatice ( a.s. )&#39;ın&nbsp; Rukeyye, Zeynep ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n adındaki &ccedil;ocuklarında Hz. Muhammed ( s.a.v. )&#39;ın &ccedil;ocuklarında olduğunu idia etmektedirler. Halbuki Bu &uuml;&ccedil; kız &ccedil;ocuklar Hz. Hatice annemizin&nbsp; ilk iki kocalarındandırlar. Bu nedenlede Allah&#39;u Tal&acirc; Kur&#39;an&#39;da Kevser S&uuml;resinde Ebter kelimesini kullanmışlardır. Bu a&ccedil;ıdan birinin ger&ccedil;ekliğine inanmak zorundayız. Ya ayetle nazil olmuş Kevser S&uuml;resi veya ger&ccedil;ekle hi&ccedil; bir ilgisi olmayan &uuml;&ccedil; kız &ccedil;ocuğu. Bunlardan birine inanmamız lazımın yanında da zorundayız.</p>\n\n<p>\n	Peygamber ( s.a.v. ) &ccedil;ocuklarından Hz. Fatımat&uuml;&#39;z-Zehr&acirc;&#39;dan başka &ouml;b&uuml;r &ccedil;ocukları vefat etmişlerdir.</p>\n\n<p>\n	Oğlanlardan b&uuml;y&uuml;ğ&uuml;n&uuml;n adı Kasım, k&uuml;&ccedil;&uuml;ğ&uuml;n&uuml;n adı ise Abdullah idi. Onlara Tayir ve Tayyib&#39;de diyorlardı. İbn-i Hişam&#39;ın nakline g&ouml;re, kızların en b&uuml;y&uuml;ğ&uuml; Rukeyye, sonra Zeynep, sonra &Uuml;mm&uuml; G&uuml;ls&uuml;m ve en k&uuml;&ccedil;&uuml;ğ&uuml;de Hz. Fatıma ( a.s. ) idi. Peygamber&#39;in erkek &ccedil;ocuklarının hepsi Bi&#39;set&#39;ten ( Risalet g&ouml;revinin başlamasından ) &ouml;nce &ouml;ld&uuml;, fakat kızları n&uuml;b&uuml;vvet d&ouml;nemine eriştiler. Madem ki kızlarında n&uuml;b&uuml;vvet&#39;te kadar eriştilerde neden Kevser S&uuml;resinin b&uuml;y&uuml;k bir anlamı vardır. Ve neden burda soyu kesik kelimesi kullanılmaktadır. ( Emali&#39;yi Saduk, sayfa. 247. )</p>\n\n<p>\n	Peygamber&#39;in hadisler karşısında metanet ve salabeti, herkesce bilinen bir şeydi. Fakat bununla birlikte, evlatlarının &ouml;l&uuml;m&uuml;nde onun kalbi &uuml;z&uuml;nt&uuml;leri, bazen g&ouml;zyaşları şeklinde zuhur ederek m&uuml;baret y&uuml;z&uuml;ne d&ouml;k&uuml;l&uuml;yordu. Peygamber, Mariye&#39;den doğan oğlu İbr&acirc;him&#39;in &ouml;l&uuml;m&uuml;ne de &ccedil;ok &uuml;z&uuml;lm&uuml;şlerdi.</p>\n\n<p>\n	Fakat yine de Allah&#39;a ş&uuml;krediyordu. Hatta ilkelerinden habersiz olan Arap Resul-i Ekrem&#39;in ağlamasına itirazda bulunmuştu. Peygamber ( s.a.v. )&#39;de ; &quot; Bu ağlama, buyurmuştu rahmettir ve merhamet etmeyene merhamet edilmez. &quot; ( Hayatu Muhammed, sayfa. 186. )</p>','Resulullah  ( s.a.v. )\'ın Gençlik  Dönemi','','publish','closed','open','','resulullah-s-a-v-in-genclik-donemi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2648',0,'post','',0),(2649,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>1- Bilgin &Uuml;mm&icirc;</strong></p>\n\n<p>\n	Hz. Peygamber&#39;in ayrıcalıklarından biri insanlardan olan bir &ouml;ğretmenin yanında okuma-yazma &ouml;ğrenmemiş olmasıdır.[1] O bir bilgi ortamında değil, cahil bir toplumda yetişti. Kur&#39;&acirc;n&#39;ın a&ccedil;ıkladığı bu ger&ccedil;ek hi&ccedil; kimse tarafından yalanlanmış değildir.</p>\n\n<p>\n	İ&ccedil;inde doğup b&uuml;y&uuml;d&uuml;ğ&uuml; kavim en koyu cahillikte olan, ilimden ve eğitimden en uzak bir kavimdi. Hz. Peygamber&#39;in kendisi o d&ouml;nemi cahiliye d&ouml;nemi olarak adlandırdı. Bu adlandırmayı ancak bilgili, ilmin, cahilliğin, aklın ve aptallığın ne olduğunu iyi bilen bilgin biri yapabilir.</p>\n\n<p>\n	Bunun yanı sıra o ilme, k&uuml;lt&uuml;re, d&uuml;ş&uuml;nceye ve akıl y&uuml;r&uuml;tmeye &ccedil;ağıran, bilginin ve ilmin b&uuml;t&uuml;n t&uuml;rlerini i&ccedil;eren bir kitap getirdi. Eşsiz ve &ccedil;arpıcı bir y&ouml;ntemle uyarınca kitabı ve hikmeti &ouml;ğretmeye koyuldu.[2] Bu &ccedil;abası sonunda, doğuyu ve batıyı ilimleri ve maarifi ile dirilten sarsan, ışığı ve aydınlığı her yana yayılan parıldamaya devam eden benzersiz bir uygarlık kurdu.</p>\n\n<p>\n	Evet, o &uuml;mm&icirc;dir; okuma-yazmasızdır. Fakat bilgisizlikle, cahiliye saplantıları ve putlara tapıcılıkla onlarla m&uuml;cadele ediyor. &Uuml;stelik her ihtiyaca cevap veren bir mektep, dimdik ve sapasağlam bir dinle ve tarih boyunca insanlığa y&ouml;n veren meydan okuyan bir şeriatla getirmiştir. Buna g&ouml;re o ilminde, maarifinde, kapsayıcı s&ouml;zlerinde, i&ccedil;erikliğinde ve tutarlığında, aklının başatlığında, k&uuml;lt&uuml;r&uuml;nde ve eğitim y&ouml;ntemlerinde başlı başına bir mucizedir.</p>\n\n<p>\n	Y&uuml;ce Allah onun hakkında ş&ouml;yle buyuruyor: &quot;Ey insanlar, Allah&#39;a ve &uuml;mm&icirc; peygamberi olan Resul&uuml;&#39;ne -ki o, Allah&#39;a ve onun s&ouml;zlerine inanır- iman edin ve ona uyun ki, doğru yolu bulasınız.&quot;[3] Başka bir ayette ona ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Allah sana kitabı (vahyi) ve hikmeti indirdi, sana bilemeyeceğin şeyleri &ouml;ğretti. Allah&#39;ın l&uuml;tfu sana ger&ccedil;ekten b&uuml;y&uuml;kt&uuml;r.&quot;[4]</div>\n</div>\n\n<p>\n	Evet, y&uuml;ce Allah Hz. Peygamber&#39;e t&uuml;m bu ilimleri vahyettiğini vahyetti, ona kitabı ve hikmeti &ouml;ğretti. Onu nur, ışık sa&ccedil;an bir &ccedil;ırağ kandil, apa&ccedil;ık delil, g&ouml;zetici tanık, a&ccedil;ıklayıcı el&ccedil;i, g&uuml;venilir &ouml;ğ&uuml;t verici, hatırlatıcı, m&uuml;jdeleyici ve uyarıcı bir peygamber kıldı/yaptı.[5]</p>\n\n<p>\n	Y&uuml;ce Allah onun g&ouml;ğs&uuml;n&uuml; a&ccedil;arak kendisini vahyi algılamaya, cahilliğe &ouml;zg&uuml; dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;n ve bencilliğin egemen olduğu bir toplumda doğru yola iletme g&ouml;revini y&uuml;r&uuml;tmeye hazırladı. B&ouml;ylece o; &ccedil;ağrı, eğitim ve &ouml;ğretim alanında insanlığın tanıdığı en &uuml;st&uuml;n &ouml;nder oldu.</p>\n\n<p>\n	Bir cahiliye toplumunun birka&ccedil; yıl zarfında hidayet kitabının ve ilim meşalesinin g&uuml;venilir bir koruyucusu, g&uuml;&ccedil;l&uuml; bir savunucusu olması, yozlaştırma ve tahrif etme girişimleri karşısında durması b&uuml;y&uuml;k bir gelişme ve m&uuml;thiş bir devrimdir. Bu devrim bu &ouml;l&uuml;ms&uuml;z kitap ile bu okuma-yazmasız rehberin mucizesidir. &Ouml;yle bir &ouml;nder peygamber ki, o cahiliye toplumunda hurafelerden ve masallardan en uzak insandı; il&acirc;h&icirc; basiretin nuru varlığının b&uuml;t&uuml;n yanları ile onu &ccedil;epe&ccedil;evre kuşatmıştı.</p>\n\n<p>\n	<strong>2- Allah&#39;a Kulluk Eden İlk M&uuml;sl&uuml;man</strong></p>\n\n<p>\n	Peygamberlik g&ouml;revini &uuml;stlenmeye hazırlıklı olmak amacıyla, k&acirc;inatın yaratıcısı ve varlık &acirc;leminin yoktan var edicisi olan Allah&#39;a mutlak boyun eğmek, O&#39;nun ulu g&uuml;c&uuml;ne ve hikmetinin ge&ccedil;erliliğine tam teslimiyet, tek, ortaksız ve varlığı hi&ccedil;bir şeye bağımlı olmayan (samed) il&acirc;h karşısında tam ve g&ouml;n&uuml;ll&uuml; bir kulluk, Allah tarafından se&ccedil;ilencek her insan tarafından aşılması gereken ilk zirvedir. Kur&#39;&acirc;n-ı Kerim bu b&uuml;y&uuml;k Peygamber&#39;in bu zirveyi aştığına &ouml;tesine ge&ccedil;tiğine tanıklık ederek ş&ouml;yle diyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;De ki: Rabbim beni doğru yola iletti&hellip; Ben M&uuml;sl&uuml;manların ilkiyim.&quot;[6]</div>\n</div>\n\n<p>\n	Bu se&ccedil;ilmişlik bu M&uuml;sl&uuml;man kulun elde ettiği kemal madalyası oldu. Artık kullukta kendisi dışında kalan herkese &uuml;st&uuml;nl&uuml;k sağlamıştı. Bu &ouml;rnek kulluk s&ouml;zlerinde ve davranışlarında somutlaştı. &Ouml;yle ki: &quot;Benim g&ouml;z aydınlığım namazdadır.&quot; dedi.[7] &Ccedil;&uuml;nk&uuml; o s&uuml;rekli namaz vaktini bekler, Allah&#39;ın huzurunda durmak i&ccedil;in şiddetli bir &ouml;zlem besler ve m&uuml;ezzini Bil&acirc;l&#39;a: &quot;Bizi rahatlat, ey Bil&acirc;l!&quot; derdi.[8] Ev halkı ile konuşur, onlar da onunla konuşurlardı. Fakat namaz vakti girince o ev halkını tanımaz gibi olurdu., onlar da onu tanımaz gibi olurlardı.[9] Namaz kılarken g&ouml;ğs&uuml;nden tarak dişlerinin &ccedil;ıtırtısına benzer &ccedil;ıtırtılar işitilirdi.[10] Yine namaz sırasında Allah korkusu ile o kadar &ccedil;ok ağlardı ki, g&ouml;zyaşları secde ettiği namaz kıldığı yeri ıslatırdı.[11] Ayakları şişinceye kadar namaz i&ccedil;in ayakta dururdu/kılardı. Bunu g&ouml;renler kendisine: &quot;Allah ge&ccedil;miş ve gelecek b&uuml;t&uuml;n g&uuml;nahlarını affetmişken neden bu kadar ibadet i&ccedil;in zahmete katlanıyorsun sen mi bunu yapıyorsun?&quot; diyenlere de: &quot;Ben ş&uuml;kreden bir kul olmayayım mı?&quot; diye karşılık verirdi.[12]</p>\n\n<p>\n	Şaban ve ramazan aylarının t&uuml;m g&uuml;nleri ile her ayın &uuml;&ccedil; g&uuml;n&uuml;nde oru&ccedil; tutardı. Ramazan ayı girince y&uuml;z&uuml;n&uuml;n rengi değişirdi, daha &ccedil;ok namaz kılar ve dualarında tazarru ile Allah&#39;a yalvarıp yakarırdı.[13] Ramazanın son g&uuml;n&uuml; gelince de kuşağını bağlar, kadınlardan uzaklaşır, geceleri ihya eder, kendini ibadete verirdi.[14] Dua hakkında: &quot;Dua, ibadetin iliğidir.&quot; ve &quot;Dua m&uuml;minin sil&acirc;hı, dinin direği, g&ouml;klerin ve yery&uuml;z&uuml;n&uuml;n nurudur.&quot; derdi.[15] O s&uuml;rekli bi&ccedil;imde Allah ile bağlantılı idiolurdu, k&uuml;&ccedil;&uuml;k-b&uuml;y&uuml;k her işte, her davranışta yakarma ve dua ile hep Allah&#39;a sığınırdı. &Ouml;yle ki, g&uuml;nde yetmiş kez Allah&#39;tan mağfiret diler, g&uuml;nah işlemesi s&ouml;z konusu olmaksızın g&uuml;nde yetmiş kez t&ouml;vbe ederdi.[16] Her uykudan uyanışında mutlaka secdeye kapanırdı.[17] Her g&uuml;n &uuml;&ccedil; y&uuml;z altmış kere: &quot;Elhamdu lillahi Rabbi&#39;l-&acirc;lem&icirc;ne kesiren al&acirc; kulli h&acirc;l.&quot; (&quot;Her durum i&ccedil;in &acirc;lemlerin Rabbi olan Allah&#39;a &ccedil;ok &ccedil;ok hamdolsun.&quot;) diyerek Allah&#39;a hamt ederdi.[18] Kur&#39;&acirc;n okumaya &ccedil;ok istekli ve &ccedil;ok d&uuml;şk&uuml;nd&uuml;.</p>\n\n<p>\n	Kendini ibadetle &ccedil;ok yorduğu ve yıprattığı i&ccedil;in ibadet temposunu hafifletsin diye Cebrail ona y&uuml;ce Allah&#39;ın şu mesajı ile inmişti: &quot;T&acirc; H&acirc;. Biz bu Kur&#39;&acirc;n&#39;ı sana sıkıntı &ccedil;ekesin diye indirmedik.&quot;[19]</p>\n\n<p>\n	<strong>3- Allah&#39;a Mutlak G&uuml;ven</strong></p>\n\n<p>\n	Y&uuml;ce Allah Hz. Peygamber&#39;e (s.a.a) hitaben buyuruyor ki: &quot;Allah kuluna yetmez mi?&quot;[20]</p>\n\n<p>\n	Yine ona hitaben ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Sen O mutlak galip ve engin merhamet sahibine g&uuml;venip dayan. O ki, (gece namaza) kalktığın zaman seni g&ouml;r&uuml;yor. Secde edenler arasında dolaşmanı da (g&ouml;r&uuml;yor).&quot;[21]</div>\n</div>\n\n<p>\n	Y&uuml;ce Allah&#39;ın buyurduğu gibi Hz. Peygamber (s.a.a) Allah&#39;a karşı kayıtsız şartsız g&uuml;ven h&acirc;linde idi.</p>\n\n<p>\n	Cabir b. Abdullah ş&ouml;yle diyor: &quot;Bir defasında Resulullah (s.a.a) ile birlikte Z&acirc;tu&#39;r-Rıka&#39; denen yerde bulunuyorduk. G&ouml;lgeli bir ağacın yanına varmıştık. Orayı Peygamber&#39;e bıraktık. O sırada m&uuml;şriklerden biri Hz. Peygamber&#39;in (s.a.a) yanına geldi. Peygamber&#39;in kılıcı ağaca asılı idi. Adam kılıcı alıp &ccedil;ekti ve Resulullah&#39;a: &#39;Benden korkuyor musun?&#39; dedi. Hz. Peygamber: &#39;Hayır.&#39; dedi. Adam: &#39;Seni elimden kim kurtarır?&#39; dedi. Peygamber: &#39;Allah.&#39; dedi. Bunun &uuml;zerine kılı&ccedil; adamın elinden d&uuml;şt&uuml;. Resulullah yere d&uuml;şen kılıcı eline alarak: &#39;Seni benim elimden kim kurtarır?&#39; dedi. Adam: &#39;Eline kılı&ccedil; alanların en iyisi ol.&#39; dedi. Hz. Peygamber: &#39;Allah&#39;tan başka il&acirc;h olmadığına ve benim Allah&#39;ın resul&uuml; olduğuma şahadet eder misin?&#39; dedi. Adam: &#39;Hayır, şahadet etmem. Fakat seninle hi&ccedil; savaşmayacağıma ve seninle savaşan bir kavimle beraber olmayacağıma dair sana s&ouml;z veriyorum.&#39; dedi. Peygamber onu salıverdi. Adam arkadaşlarının yanına d&ouml;n&uuml;nce: &#39;İnsanların en hayırlısının yanından size geldim.&#39; dedi.&quot;[22]</p>\n\n<p>\n	<strong>4- &Uuml;st&uuml;n Cesaret</strong></p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;O peygamberler Allah&#39;ın buyruklarını duyururlar ve Allah&#39;tan korkarlar; O&#39;ndan başka hi&ccedil; kimseden korkmazlar.&quot;[23]</div>\n</div>\n\n<p>\n	Arap s&uuml;varilerinin &ouml;n&uuml;nde eğildikleri Ebu Talip oğlu İmam Ali&#39;nin (a.s) de ş&ouml;yle dediği nakledilir: &quot;Savaşın kızıştığı ve tarafların karşı karşıya geldikleri sıralarda, Resulullah&#39;a sığınırdık ve o i&ccedil;imizde d&uuml;şmana en yakın kişi olurdu.&quot;[24]</p>\n\n<p>\n	Sahab&icirc;lerden Mikdad, Hz. Peygamber&#39;in Uhud Savaşı&#39;nda M&uuml;sl&uuml;man ordusunun bozguna uğramasından ve Hz. Peygamber&#39;ikendisini yalnız bırakmalarından sonraki Peygamber&rsquo;in direnişini ş&ouml;yle anlatıyor: &quot;Onu hak &uuml;zere g&ouml;nderen Allah&#39;a yemin ederim ki, Hz. Peygamber&#39;in (s.a.a) bir karış geriye &ccedil;ekildiğini g&ouml;rmedim. O d&uuml;şmanla y&uuml;z y&uuml;ze idi. Ashabından bir grubu bazen ona d&ouml;n&uuml;yor, &ccedil;evresinde toplanıyordu, bazen de &ccedil;evresinden ayrılıyordu. Onu &ccedil;atışma duruncaya kadar hep ayakta ya ok, ya taş atarken g&ouml;rd&uuml;m.&rdquo;&zwnj; Sonunda karşı taraftakiler siperlere sığındılar.&quot;[25]</p>\n\n<p>\n	<strong>5- Benzersiz Z&uuml;ht</strong></p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Sakın, kendilerini denemek i&ccedil;in onlardan bir kesimi faydalandırdığımız d&uuml;nya hayatının &ccedil;ekiciliğine g&ouml;z dikme! Rabbinin nimeti hem daha hayırlı, hem de daha s&uuml;reklidir.&quot;[26]</div>\n</div>\n\n<p>\n	Ebu Umame&#39;nin bildirdiğine g&ouml;re Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: &quot;Rabbim bana, Mekke vadisini benim i&ccedil;in altın yapmayı teklif etti. Ben de dedim ki: Hayır, ya Rabbi. Bunun yerine bir g&uuml;n karnım doysun, bir g&uuml;n a&ccedil; kalayım. A&ccedil; kaldığımda sana yalvarır, seni anarım. Karnım doyduğunda ise sana ş&uuml;k&uuml;r ve hamt ederim.&quot;[27]</p>\n\n<p>\n	Hz. Peygamber bir defasında hasır &uuml;zerinde uyumuştu. Kalktığında v&uuml;cudunda sırtında hasırın izi &ccedil;ıkmıştı. Kendisine: &quot;Sana bir d&ouml;şek hazırlayalım.&quot; dediklerinde şu karşılığı verdi: &quot;Benim d&uuml;nya ile ne işim var, biliyor musunuz? Ben d&uuml;nyada bir ağacın altında g&ouml;lgelenmiş ve sonra kalkıp o g&ouml;lgeyi terk etmiş, hayvan sırtında bir yolcu gibiyim.&quot;[28]</p>\n\n<p>\n	İbn-i Abbas diyor ki: &quot;Resulullah (s.a.a) arka arkaya gecelerce a&ccedil; karınlına yatağa girerdi. Ev halkı da akşamları yiyecek bir şey bulamazdı. &Ccedil;oğu kere ekmekleri arpa ekmeği olurdu.&quot;[29]</p>\n\n<p>\n	Ayşe diyor ki: &quot;&Acirc;l-i Muhammed&#39;in bir g&uuml;nde yedikleri iki &ouml;ğ&uuml;n yemeğin biri mutlaka hurma olurdu.&quot;[30]</p>\n\n<p>\n	Yine Ayşe diyor ki: &quot;Resulullah (s.a.a) vefat ettiğinde, savaşlarda giydiği zırh otuz s&acirc;&#39;[31] arpanın karşılığı olarak bir Yahudide rehin idi.&quot;[32]</p>\n\n<p>\n	Enes b. Malik&#39;in verdiği bilgiye g&ouml;re Hz. Peygamber&#39;in (s.a.a) kızı Hz. Fatıma (a.s) bir defasında elinde bir par&ccedil;a ekmekle Resulullah&#39;a geldi. Hz. Peygamber: &quot;Ey Fatıma, bu nedir par&ccedil;asıdır?&quot; diye sordu. Fatıma: &quot;Bir ekmek par&ccedil;asıdır. Bu ekmek par&ccedil;asını sana getirmeden i&ccedil;im rahat etmedi.&quot; dedi. Peygamber de: &quot;Bu ekmek par&ccedil;ası &uuml;&ccedil; g&uuml;nden beri babanın ağzına giren ilk yiyecektir.&quot; dedi.[33]</p>\n\n<p>\n	Kautade ş&ouml;yle diyor: &quot;Bir defasında Enes ile beraberdik. O sırada yanında bulunan ekmek&ccedil;isi ş&ouml;yle dedi: Peygamber Allah&#39;a kavuşuncaya kadar ne ince &ouml;ğ&uuml;t&uuml;lm&uuml;ş undan bir ekmek ve ne kızartılmış koyun eti yedi.&quot;[34]</p>\n\n<p>\n	6- B&uuml;y&uuml;k C&ouml;mertlik ve Yumuşak Huyluluk</p>\n\n<p>\n	İbn-i Abbas diyor ki: &quot;Resulullah (s.a.a) hayırda insanların en c&ouml;merdi idi. En c&ouml;mert olduğu d&ouml;nem ramazan ayı idi... Cebrail her yıl ramazan ayında ona gelirdi... Cebrail ona geldiğinde yağmur getiren r&uuml;zg&acirc;rdan daha c&ouml;mert olurdu.&quot;[35]</p>\n\n<p>\n	Rivayete g&ouml;re Hz. Peygamber (s.a.a) bir g&uuml;n bir elbise t&uuml;ccarına gidip d&ouml;rt dirhem karşılığında bir g&ouml;mlek satın aldı. T&uuml;ccarın yanından g&ouml;mleği giyerek &ccedil;ıktı. O sırada ensardan biri ile karşılaştı. Adam: &quot;Ey Allah&#39;ın Resul&uuml;, bana bir g&ouml;mlek giydir, Allah sana bir cennet elbisesi giydirsin.&quot; dedi. Hz. Peygamber az &ouml;nce giydiği g&ouml;mleği &uuml;zerinden &ccedil;ıkararak adama giydirdi. Arkasından yine d&uuml;kk&acirc;n sahibinin yanına d&ouml;nd&uuml; ve ondan d&ouml;rt dirhem karşılığında bir g&ouml;mlek satın aldı. Yanında iki dirhem parası kalmıştı. Yolda bir cariye (kadın k&ouml;le) ile karşılaştı. Kadın ağlıyordu. Peygamber: &quot;Niye ağlıyorsun?&quot; diye sordu. Kadın: &quot;Ey Allah&#39;ın Resul&uuml;, dedi, efendimin ailesi, karşılığında un satın alayım diye bana iki dirhem verdi, verdikleri iki dirhem kayboldu.&quot; Hz. Peygamber (s.a.a) elinde kalan iki dirhemi kadına verdi. Kadın: &quot;Efendimin ailesi beni d&ouml;ver diye korkuyorum.&quot; dedi. Bunun &uuml;zerine Resulullah kadın k&ouml;le ile birlikte y&uuml;r&uuml;y&uuml;p efendisinin oturduğu evin kapısına geldi. Sel&acirc;m verdi. İ&ccedil;erdekiler sesini tanıdılar. Tekrar sel&acirc;m verdi. Arkasından &uuml;&ccedil;&uuml;nc&uuml; kez sel&acirc;m vermesi &uuml;zerine ancak sel&acirc;mını aldılar. Hz. Peygamber: &quot;İlk sel&acirc;mı duymadınız mı?&quot; diye sordu. Evdekiler: &quot;Evet, duyduk. Fakat bize birka&ccedil; kez daha sel&acirc;m vermeni istedik. Anamız, babamız sana feda kurban olsun, sen mutluluk verici bir ziyaret&ccedil;isin.&quot; dediler. Hz. Peygamber: &quot;Bu cariye kendisini d&ouml;veceğinizden korktu.&quot; dedi. Cariyenin efendisi: &quot;Sen onunla beraber geldiğin i&ccedil;in o Allah rızası i&ccedil;in artık &ouml;zg&uuml;rd&uuml;r.&quot; dedi. Bunun &uuml;zerine Hz. Peygamber (s.a.a) onları hayırla ve cennet ile m&uuml;jdeledikten sonra ş&ouml;yle dedi: &quot;Y&uuml;ce Allah o on dirhemi bereketli kıldı. Peygamberine ve ensardan bir adama birer g&ouml;mlek giydirdi ve geriye kalan para ile bir k&ouml;le azat etti. Hamdolsun Allah&#39;a. O ki, bunları bize kudreti ile nasip etti.&quot;[37]</p>\n\n<p>\n	Hz. Peygamber ramazan ayı girdiğinde b&uuml;t&uuml;n esirleri serbest bırakır ve her dilenciye sadaka verirdi.[38]</p>\n\n<p>\n	Ayşe diyor ki: &quot;Allah Resul&uuml; (s.a.a) kendisine yapılan hi&ccedil;bir k&ouml;t&uuml; hareketin intikamını almadı. Yalnız Allah&#39;ın h&uuml;k&uuml;mlerinin &ccedil;iğnenmesine sebep olan hareketler haram kıldığı hareketler m&uuml;stesna. Hi&ccedil;bir şeyi asla eli ile d&ouml;vmedi. Yalnız Allah yolundaki d&ouml;vmeler hari&ccedil;. Kendinden istenilen bir şeyi asla reddetmedi. Yalnız istenen şeyin g&uuml;nah olması durumu m&uuml;stesna. O, g&uuml;nah olan istekleri karşılamaktan en uzak olan kişi idi.&quot;[39]</p>\n\n<p>\n	Ubeyd b. Umeyr diyor ki: &quot;Resulullah (s.a.a) &ouml;n&uuml;ne getirilen b&uuml;t&uuml;n k&ouml;t&uuml; hareketleri, had gerektirenleri dışında mutlaka affetmiştir.&quot;[40]</p>\n\n<p>\n	Enes diyor ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Peygamber&#39;e (s.a.a) on yıl hizmet ettim. Bana hi&ccedil; &#39;of&#39; bile demedi. Yaptığım hi&ccedil;bir işe: &#39;Bunu ni&ccedil;in yaptın?&#39; demedi. Yapmadığım hi&ccedil;bir iş i&ccedil;in de: &#39;Bunu ni&ccedil;in yapmadın?&#39; demedi.&quot;[41]</div>\n</div>\n\n<p>\n	Bir defasında bir bedev&icirc; Hz. Peygamber&#39;in (s.a.a) yanına gelerek abasının hırkasının ucundan şiddetle &ccedil;ekti. &Ouml;yle ki, abanın hırkanın astarı boynunda iz bıraktı. Arkasından Hz. Peygamber&#39;e: &quot;Ey Muhammed, yanında bulunan Allah&#39;ın malından bana verilmesini emret.&quot; dedi. Hz. Peygamber bedev&icirc;ye doğru d&ouml;nd&uuml; ve g&uuml;ld&uuml;, sonra ona bir bağışta bulunulmasını emretti.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) hayatı boyunca affediciliği ve hoş g&ouml;r&uuml;şl&uuml;ğ&uuml;yle ile tanındı... Amcasını &ouml;ld&uuml;ren Vahşi&#39;yi bile affetti... Kendisine zehirli koyun getiren Yahudi kadını affetti. Ebu S&uuml;fyan&#39;ı affederek evine girilmesini &ouml;ld&uuml;r&uuml;lmemesi i&ccedil;in yeterli sebep gerek&ccedil;esi saydı. Rablerinin emrine karşı gelip ellerindeki b&uuml;t&uuml;n imk&acirc;nlarla ona karşı savaşan Kureyşlileri g&uuml;ven ve iktidarın zirvesindeyken ş&ouml;yle diyerek affetti: &quot;Allah&#39;ım, kavmimi doğru yola ilet. &Ccedil;&uuml;nk&uuml; onlar bilmiyorlar... Gidin, serbestsiniz.&quot;[42]</p>\n\n<p>\n	Hz. Peygamber&#39;in (s.a.a) b&uuml;y&uuml;k yumuşak huyluluğu Kur&#39;&acirc;n-ı Kerim&#39;in şu ayetinde gayet veciz bir dille ş&ouml;yle ifade ediliyor: &quot;Allah&#39;tan gelen merhamet sayesinde onlara yumuşak davrandın. Eğer sert, katı kalpli biri olsaydın ş&uuml;phesiz &ccedil;evrenden uzaklaşırlardı. Onları bağışla, kendileri i&ccedil;in Allah&#39;tan af dile&hellip;&quot;[43] Onun ne kadar m&uuml;şfik ve merhametli olduğu ise ş&ouml;yle anlatılıyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Size kendi i&ccedil;inizden &ouml;yle bir peygamber geldi ki, sıkıntıya d&uuml;şmeniz ağırına gider, size son derece d&uuml;şk&uuml;n, m&uuml;minlere karşı şefkatli ve merhametlidir.&quot;[44]</div>\n</div>\n\n<p>\n	<strong>7- Hz. Peygamber&#39;in Hayatı ve Tevazuu</strong></p>\n\n<p>\n	Ebu Said-i Hudr&icirc; diyor ki: &quot;Resulullah (s.a.a), evden dışarı &ccedil;ıkmamış utanga&ccedil; bir kızdan daha utanga&ccedil;tı. Bir şeyden hoşlanmadığı zaman bu durum y&uuml;z ifadesinden anlaşılırdı.&quot;[45]</p>\n\n<p>\n	İmam Ali (a.s) diyor ki: &quot;Peygamber&#39;den (s.a.a) yapmak istediği bir şey istenince: &#39;Evet.&#39; derdi. Fakat kendisinden yapmak istemediği istendiğinde ise susardı. Hi&ccedil;bir şeye: &#39;Hayır.&#39; demezdi.&quot;[46]</p>\n\n<p>\n	Yahya b. Ebu Kesir&#39;in bildirdiğine g&ouml;re Peygamber efendimiz ş&ouml;yle buyurmuştur: &quot;Ben her kulun yemek yediği gibi yemek yer, her kulun oturduğu gibi otururum. Ben sadece bir kulum.&quot;[47]</p>\n\n<p>\n	Hakkında bize gelen &ccedil;ok yaygın rivayetlere g&ouml;re o, k&uuml;&ccedil;&uuml;k &ccedil;ocuklara sel&acirc;m verirdi.[48]</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bir defasında biri ile konuşurken adam titremeye başladı. Bunun &uuml;zerine Resulullah (s.a.a) o ş&ouml;yle dedi: &quot;Sakin ol. Ben bir padişah değilim. Ben kıyılıp kurutulmuş et par&ccedil;aları yiyen bir kadının oğluyum.&quot;[49]</p>\n\n<p>\n	Ebu Umame ş&ouml;yle diyor: &quot;Peygamber (s.a.a) bir defasında değneğe dayanarak yanımıza geldi. Onun i&ccedil;in ayağa kalkmamız &uuml;zerine ş&ouml;yle dedi: Birbirini ululaştıran acemlerin ayağa kalkmaları gibi ayağa kalkmayın.&quot;[50]</p>\n\n<p>\n	Hz. Peygamber (s.a.a) sahab&icirc;leri ile şakalaşır ve kesinlikle doğru olanı s&ouml;ylerdi.[51] Medine&#39;deki mescidin yapımında sahab&icirc;leri ile birlikte &ccedil;alıştı,[52] bir savaş hazırlığı sırasında hendek kazdı.[53] İnsanların en &uuml;st&uuml;n akıla sahip olmasına rağmen sahab&icirc;leri ile sık sık g&ouml;r&uuml;ş alışverişinde, istişarede bulunurdu.[54]</p>\n\n<p>\n	O ş&ouml;yle derdi: &quot;Allah&#39;ım, beni yoksul ve d&uuml;şk&uuml;n olarak yaşat, yoksul ve d&uuml;şk&uuml;n olarak canımı al ve beni yoksul ve d&uuml;şk&uuml;nler arasında haşret. En bedbaht kişi, hem d&uuml;nyada fakir, hem de ahirette azap &ccedil;ekecek olan kişidir.&quot;[55]</p>\n\n<p>\n	Bu anlatılanlar Hz. Peygamber&#39;in (s.a.a) kişiliğinin bazı &ouml;zellikleri, onun ferd&icirc; ve sosyal davranışları ile ilgili olduk&ccedil;a &ouml;zetlenmiş bir tablodur. Onun davranışları, idar&icirc;, siyas&icirc;, asker&icirc;, ekonomik ve ailev&icirc; hayatı ile ilgili &ccedil;ok sayıda &ccedil;arpıcı tablolar vardır ki, bunlardan &ouml;rnek ve ilham kaynağı olarak yararlanabilmek, bunları uygulayabilmek i&ccedil;in derinliğine incelenmesi gerekir. Bu derinliğine incelemeyi &ouml;n&uuml;m&uuml;zdeki fasıllara bırakıyoruz.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1] -Nahl, 103</p>\n\n<p>\n	[2] -Cum&#39;a, 2</p>\n\n<p>\n	[3] -A&#39;r&acirc;f, 158</p>\n\n<p>\n	[4] - Nis&acirc;, 113</p>\n\n<p>\n	[5] -M&acirc;ide, 15; Ahz&acirc;b, 46; Nis&acirc;, 174; Fetih, 8; Zuhruf, 29; A&#39;r&acirc;f, 68; G&acirc;şiye, 21; İsr&acirc;, 105; M&acirc;ide, 19</p>\n\n<p>\n	[6] - En&#39;&acirc;m, 161&ndash;163</p>\n\n<p>\n	[7] -el-Emali, Şeyh T&ucirc;s&icirc;, c.2, s.141</p>\n\n<p>\n	[8] - Biharu&#39;l-Envar, c.83, s.16</p>\n\n<p>\n	[9] -Ahl&acirc;ku&#39;n-Nebiyy ve &Acirc;d&acirc;buhu, s.251</p>\n\n<p>\n	[10] -Ahl&acirc;ku&#39;n-Nebiyy ve &Acirc;d&acirc;buhu, s.201</p>\n\n<p>\n	[11] - S&uuml;nen&uuml;&#39;n-Nebiyy, s.32</p>\n\n<p>\n	[12] - Ahl&acirc;ku&#39;n-Nebiyy ve &Acirc;d&acirc;buhu, s.199; Sahih-i Buhar&icirc;, c.1, s.381, hadis 1078.</p>\n\n<p>\n	[13] -Vesailu&#39;ş-Şia, c.4, s.309; S&uuml;nen&uuml;&#39;n-Nebiyy, s.300</p>\n\n<p>\n	[14] -el-K&acirc;fi, c.4, s.155</p>\n\n<p>\n	[15] -el-Mehaccetu&#39;l-Beyda, c.2, s.282&ndash;284</p>\n\n<p>\n	[16] -Biharu&#39;l-Envar, c.16, s.217</p>\n\n<p>\n	[17] -Biharu&#39;l-Envar, c.16, s.253</p>\n\n<p>\n	[18] -el-K&acirc;fi, c.2, s.503</p>\n\n<p>\n	[19] -T&acirc;h&acirc;, 1-2</p>\n\n<p>\n	[20] -Z&uuml;mer, 36</p>\n\n<p>\n	[21] - Şuar&acirc;, 217&ndash;219</p>\n\n<p>\n	[22] -Riyazu&#39;s-Salihin, Nevev&icirc;, c.5, h: 78; Sahih-i M&uuml;slim, c.4, s.465</p>\n\n<p>\n	[23] - Ahz&acirc;b, 39</p>\n\n<p>\n	[24] -Fezailu&#39;l-Hamse Mine&#39;s-Sihahi&#39;s-Sitte, c.1, s.138</p>\n\n<p>\n	[25] -el-Meğazi, Vakıd&icirc;, c.1, s.239&ndash;240</p>\n\n<p>\n	[26] -T&acirc;h&acirc;, 131</p>\n\n<p>\n	[27] -S&uuml;nen-i Tirmiz&icirc;, c.4, s.518, hadis: 2377</p>\n\n<p>\n	[28] -age.</p>\n\n<p>\n	[29] - S&uuml;nen-i Tirmiz&icirc;, c.4, s.501, hadis: 2360</p>\n\n<p>\n	[30] - Sahih-i Buhar&icirc;, c.5, s.2371, hadis: 6090</p>\n\n<p>\n	[31] -[Sa&#39;; bir &ouml;l&ccedil;ek adı olup, 2.917 kg. (yani yaklaşık &uuml;&ccedil; kilogram)dır. Genellikle buğday vs. &ouml;l&ccedil;&uuml;m&uuml;nde kullanılır.]</p>\n\n<p>\n	[32] -Sahih-i Buhar&icirc;, c.3, s.1068, hadis: 2759</p>\n\n<p>\n	[33] - et-Tabakatu&#39;l-K&uuml;bra, İbn-i Sa&#39;d, c.1, s.400</p>\n\n<p>\n	[34] -M&uuml;sned-i Ahmed, c.3, s.582, hadis: 11887</p>\n\n<p>\n	[35] -Sahih-i M&uuml;slim, c.4, s.481, hadis: 3308; M&uuml;sned-i Ahmed, c.1, s.598, hadis: 3415</p>\n\n<p>\n	[37] -el-Mu&#39;cemu&#39;l-Kebir, Taberan&icirc;, c.12, s.337, hadis: 13607</p>\n\n<p>\n	[38] - Hayatu&#39;n-Nebiyy ve Siretuhu, c.3, s.311</p>\n\n<p>\n	[39] -Hayatu&#39;n-Nebiyy ve Siretuhu, c.3, s.307</p>\n\n<p>\n	[40] -Sahih-i Buhar&icirc;, c.5, s.2260, hadis: 5738</p>\n\n<p>\n	[41] -Sahih-i Buhar&icirc;, c.5, s.2260, hadis: 5738</p>\n\n<p>\n	[42] - Muhammed Fi&#39;l-Kur&#39;&acirc;n, s. 60&ndash;65</p>\n\n<p>\n	[43] - &Acirc;l-i İmr&acirc;n, 159</p>\n\n<p>\n	[44] -Tevbe, 128</p>\n\n<p>\n	[45] -Sahih-i Buhar&icirc;, c.3, s.1306, hadis: 3369</p>\n\n<p>\n	[46] - Mecmau&#39;z-Zevaid, c.9, s.13</p>\n\n<p>\n	[47] -et-Tabakatu&#39;l-K&uuml;bra, İbn-i Sa&#39;d, c.1, s.37; Mecmu&#39;z-Zevaid, c.9, s.19</p>\n\n<p>\n	[48] -İbn-i Sa&#39;d&#39;dan naklen Hayatu&#39;n-Nebiyy ve Siretuhu, c.3, s.313</p>\n\n<p>\n	[49] -S&uuml;nen-i İbn-i Mace, c.2, s.1101, hadis: 3312</p>\n\n<p>\n	[50] -S&uuml;nen-i Ebu D&acirc;vud, c.4, s.358, hadis: 5230</p>\n\n<p>\n	[51] -S&uuml;nen-i Tirmiz&icirc;, c.4, s.304, hadis: 1990</p>\n\n<p>\n	[52] -M&uuml;sned-i Ahmed, c.3, s.80</p>\n\n<p>\n	[53] -et-Tabakatu&#39;l-K&uuml;bra, İbn-i Sa&#39;d, c.1, s.240</p>\n\n<p>\n	[54] - ed-D&uuml;rr&uuml;&#39;l-Mens&ucirc;r, c.2, s.359; Mevahibu&#39;l-Led&uuml;nniye, c.2, s.331</p>\n\n<p>\n	[55] -S&uuml;nen-i Tirmiz&icirc;, c.4, s.499, hadis: 2352</p>','Hz. Peygamberin Bazı Kişilik Özellikleri','','publish','closed','open','','hz-peygamberin-bazi-kisilik-ozellikleri','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2649',0,'post','',0),(2650,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	1) Yaradılış, bir sevgi tecellisidir. Allah, sonsuz ve sınırsız sevgi kaynağıdır. &Ccedil;&uuml;nk&uuml; Allah; Rahman, Rahim ve Vedud&rsquo;dur. Meveddet&rsquo;in, Vedad&rsquo;ın; Rahmet&rsquo;den &ouml;zel bir anlamı vardır. Hubb da &ouml;yledir. Rahmetin anlamı, başkalarına şefkat, merhamet duymak iken, sevmek daha &ouml;zel bir anlam taşır.</p>\n\n<p>\n	2) Sevgi, y&ouml;neleceği bir sevgili arar. Allah&rsquo;tan başka bir ikinci Vacibu&rsquo;l-V&uuml;cud, mutlak varlık, bir il&acirc;h -h&acirc;ş&acirc;- olmadığı i&ccedil;in, Allah y&uuml;ce ve tek yaratıcı, sevgi nuru&rsquo;nun y&uuml;ce mazharı, İsm-i A&rsquo;zam&rsquo;ının mazharı olarak, İnsan-ı K&acirc;mil ve V&acirc;risi &Acirc;dem olarak Resul-i Ekrem&rsquo;i (s.a.a) yaratmıştır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Bu sebeple Kur&rsquo;&acirc;n-ı Kerim&rsquo;de, Resul-i Ekrem&rsquo;in (s.a.a) ulu bir yaratılış &uuml;zerinde olduğu beyan buyurulur. (Kalem, 68/4)</div>\n</div>\n\n<p>\n	3) İblis, &Acirc;dem yaratılıp risalet verilmeden &ouml;nce Allah&rsquo;ın ona verdiği bazı maddi &uuml;st&uuml;nl&uuml;kleri, yaradılışından gelen &ouml;zellikleri, V&acirc;ris-i &Acirc;dem olan İnsan-ı K&acirc;mil&rsquo;e, Nur-i Muhammed&icirc;&rsquo;ye &uuml;st&uuml;nl&uuml;k belirtisi sayarak yanılmış, Resul-i Ekrem&rsquo;in (s.a.a) Seyyid-i K&acirc;inat ve Eşref-i Mahl&ucirc;kat oluşunu kıskanarak &ldquo;hased&rdquo;&zwnj;i dolayısı ile yoldan &ccedil;ıkmış; Allah&rsquo;ın sevgisinden mahrum kalınca da, &ldquo;hased&rdquo;&zwnj;ini insana d&uuml;şmanlığa d&ouml;n&uuml;şt&uuml;rm&uuml;ş, insanları ayartma mehli istemiştir.</p>\n\n<p>\n	4) Allah, &ldquo;insan&rdquo;&zwnj;ın &ldquo;nefs&rdquo;&zwnj;ine, sevgi ile Allah&rsquo;a y&ouml;nelme &ouml;zlemini &ldquo;Elestu bi Rabbikum?&rdquo;&zwnj; ahdi ile, &Acirc;dem sonrası insan nesli i&ccedil;in koymuştur. (A&rsquo;r&acirc;f, 7/172). Nefs&rsquo;e (Ego), &ldquo;F&uuml;cur&rsquo;unu, sevgi yolundan sapmasının ne demek olduğunu ve takvasını, il&acirc;h&icirc; sevgi yolunda ilerlemesinin ne demek olduğunu ilham etmiştir.&rdquo;&zwnj; (Şems, 91/7&ndash;8)</p>\n\n<p>\n	5) Sonsuz inayet ve rahmetiyle, &Acirc;dem&rsquo;den sonra da Arz&rsquo;a, yery&uuml;z&uuml;ne sevgi el&ccedil;ileri g&ouml;ndererek il&acirc;h&icirc; sevgi yoluna hidayet etmiştir. İnsanın yery&uuml;z&uuml;nde y&uuml;klendiği emanetin, Kitab ve Masum sevgi el&ccedil;ilerini rehber edinerek, il&acirc;h&icirc; sevgi yolunda ilerlemek olduğunu insanlığa bildirmiştir.</p>\n\n<p>\n	6) Bu sevgi el&ccedil;ilerinin, sevgi ahl&acirc;kını g&ouml;steren ve &ouml;ğretenlerin ilki olan &Acirc;dem, Milad&rsquo;dan &ouml;nce 5594 yılında Arz&rsquo;a, bug&uuml;n Arafat tepesi olarak bildiğimiz noktaya indirilmiştir. &Acirc;dem&rsquo;in Arz&rsquo;a gelişinden 6163 yıl sonra, Milad&rsquo;ın 569 yılında, 24 Mayıs cuma gecesi, V&acirc;ris-i &Acirc;dem ve Eşref-i Mahl&ucirc;kat olan Resul-i Ekrem (s.a.a), &Acirc;dem&rsquo;in Milad&rsquo;dan &ouml;nce 5594 yılında insanlığa tebliğe başladığı kutlu vadi i&ccedil;inde, bir yıl sonra ilk binası a&ccedil;ılacak olan K&acirc;be (M.&Ouml;. 5593, 10 Eyl&uuml;l / 10 Zilhicce) civarında (Beyt&uuml;&rsquo;l-Atiyk) yery&uuml;z&uuml;n&uuml; şereflendirmiştir.</p>\n\n<p>\n	7) &Acirc;dem Aleyhisselam&rsquo;ın tebliği, yery&uuml;z&uuml;nde, 10 Ekim / 10 Muharrem g&uuml;n&uuml; başlamış; fakat haset ve kinine mağlup olmakta devam eden İblis&rsquo;in karşı tebliği ve &ldquo;masum&rdquo;&zwnj; olmayan insanların i&ccedil; &acirc;lemlerinden (suduri&rsquo;n-nas) vesvese ihdas etmesi de derhal başlamıştır. Babasının g&ouml;sterdiği medeniyet yolu yerine avcılık ve kan d&ouml;k&uuml;l&uuml;c&uuml;l&uuml;ğ&uuml; se&ccedil;en Kabil&rsquo;in, İblis&rsquo;in iğvası ile Habil&rsquo;i &ouml;ld&uuml;rmesi de, İblis&rsquo;in yoldan &ccedil;ıkmasına benzer şekilde olmuştur. İblis, Resul-i Ekrem&rsquo;in (s.a.a), V&acirc;ris-i &Acirc;dem&rsquo;in, Ehlibeyt&rsquo;in, Nebi, Resul ve velilerin derecesine haset etmiş, Kabil de onun aldatması ile Habil&rsquo;e haset etmiştir. Bu haset, insanlığa bir işaret ve ibret olarak, &Acirc;dem&rsquo;in tebliğinin başladığı M.&Ouml;. 5594 yılı 10 Ekim&rsquo;inde olduğu gibi, ay yılı ile de yine 10 Muharrem&rsquo;e tekab&uuml;l eden M.S 680 yılında, Resul-i Ekrem&rsquo;in (s.a.a) g&ouml;zbebeği Seyyid&uuml;&rsquo;ş-Ş&uuml;heda, Zibh-i Azim H&uuml;seyin&rsquo;in aynı kabileden ve Abd&uuml;enaf Oğulları soyundan gelen menfur Yezid ordusu tarafından şehit edilmesi olayında da, kendisini g&ouml;sterecektir.</p>\n\n<p>\n	8) İblis, Havva vasıtası ile &Acirc;dem&rsquo;in &ldquo;Terk-i Evla&rdquo;&zwnj;sına yol a&ccedil;makla, insanlığı lanetli kılan bir korkun&ccedil; g&uuml;naha sebep olmuş değildir. Sevgi el&ccedil;ileri, g&uuml;nah işlemekten korunmuşlardır. Ancak, bu &ldquo;Terk-i Evla&rdquo;&zwnj; vaktinden &ouml;nce &ldquo;Haram&rdquo;&zwnj; değil, &ldquo;Helal&rdquo;&zwnj; olan bir eyleme girişmesi, &Acirc;dem&rsquo;de derin bir nedamet duygusuna yol a&ccedil;mış, Allah, onun v&acirc;risi olan Rahmeten Li&rsquo;l-&Acirc;lemin&rsquo;in ismini ve diğer il&acirc;h&icirc; nur mazharlarının isimlerini &Acirc;dem&rsquo;e bildirerek &Acirc;dem&rsquo;i sonsuz rahmetiyle teselli etmiş, onun &ldquo;Terk-i Evla&rdquo;&zwnj;sını bağışlamıştır. İnsanlığa da ilk &ouml;nce &Acirc;dem vasıtası ile &ldquo;İblis&rsquo;e kul olmamalarını, İblis&rsquo;in Ben&icirc; &Acirc;dem&rsquo;in a&ccedil;ık d&uuml;şmanı olduğunu&rdquo;&zwnj; tebliğ etmiştir.</p>\n\n<p>\n	9) İnsanlık, &Acirc;dem&rsquo;den sonraki bin yıl i&ccedil;inde İblis&rsquo;e uyarak batıl il&acirc;hlara ve batıl dinlere t&acirc;bi oldu. &Acirc;dem&rsquo;den (900) yıl sonra Nuh Aleyhisselam insanlığı doğru yola, ondan başka il&acirc;h olmayan Allah&rsquo;ın yoluna &ccedil;ağırdı. &Ccedil;oğunluğun İblis kulluğunda direnmesi, Tufan musibetine sebep oldu. Tufan&rsquo;dan sonra Nuh&rsquo;un soyundan gelen insanlık &ouml;nderleri, Mezopotamya&rsquo;dan, Afrika, Avrupa ve Asya&rsquo;ya, Asya&rsquo;dan Bering Boğazı yolu ile Amerika kıtasına kadar giderek insanlığa il&acirc;h&icirc; sevgi yolunu tebliğ ettiler. Ne var ki, buralarda da İblis saptırması ile &ldquo;irtica hareketleri&rdquo;&zwnj; oldu.</p>\n\n<p>\n	10) M.&Ouml;. 1700&ndash;1750 yıllarında İbrahim Aleyhisselam&rsquo;ın peygamberane imtihanından başarıyla &ccedil;ıkması sonunda Allah, bundan sonra en y&uuml;ksek derecede insanlık &ouml;nderlerinin, İshak ve İsmail soyundan olmak &uuml;zere, İbrahim soyundan geleceğini İbrahim&rsquo;e bildirdi. Ne var ki İbrahim ve İsmail soyundan gelecek olan Son Peygamber ve Rahmeten Li&rsquo;l-&Acirc;lemin&rsquo;in torunu H&uuml;seyin&rsquo;in &ldquo;Zibh-i Azim&rdquo;&zwnj; olacağını, yery&uuml;z&uuml;nde sevgi ve sevgi&rsquo;nin adaletini h&acirc;kim kılacak olan Mehdi&rsquo;nin, annesi Meryem vasıtası ile İshak soyundan gelecek olan İsa Mesih ile işbirliği yapacağını da bildirdi.</p>\n\n<p>\n	11) İşte bu bilgiler ile b&uuml;t&uuml;n &ouml;nceki Tanrı El&ccedil;ileri&rsquo;nin m&uuml;jdelediği, İsm-i A&rsquo;zam mazharı &ldquo;k&acirc;inat&rdquo;&zwnj;da sevgi odağı olan Nur-i Muhammed&icirc;&rsquo;nin hamili Resul-i Ekrem (s.a.a) Milad&rsquo;dan sonra 569 yılında, rebiy&uuml;levvel / Mayıs ayının 17/24. g&uuml;n&uuml; gecesinde Mekke&rsquo;de doğdu. Atası İsmail ve İbrahim&rsquo;e kadar hi&ccedil; şirke ve iffetsizliğe kapılmamış tertemiz bir soydan geliyordu. Dedesi Abdulmuttalib ve amcası Ebu Talib de bu manev&icirc; vasıfları korumuş idiler. M.S. 599 yılında, Ebu Talib&rsquo;in soyundan ve K&acirc;&rsquo;be i&ccedil;inde Arz&rsquo;a teşrif edecek Emir&uuml;l&rsquo;l-M&uuml;minin Ali&rsquo;nin (a.s) Nur&rsquo;u da Resul-i Ekrem&rsquo;in (s.a.a) Nur&rsquo;undan idi. N&ucirc;r Suresi&rsquo;nde ve Nur ayetinde Mişkat, Resul-i Ekrem&rsquo;in (s.a.a) m&uuml;barek i&ccedil; &acirc;leminin, sadrının simgesidir. Bu Mişkat&rsquo;daki Misbah, Emir&rsquo;&uuml;l-M&uuml;minin Aleyhisselam&rsquo;ı, misbahı kuşatan inci parlaklığındaki yıldız gibi sır&ccedil;a da Resul-i Ekrem&rsquo;in (s.a.a) &ldquo;Can Par&ccedil;ası&rdquo;&zwnj; Fatıma&rsquo;yı simgeler. &ldquo;Nurun Ala Nur&rdquo;&zwnj;da da İmam Hasan-i M&uuml;cteba aleyhisselam&rsquo;dan Kaim-i Ali Muhammed&rsquo;e kadar on bir İmam&rsquo;a, hidayet rehberlerine işaret vardır.</p>\n\n<p>\n	12) Resul-i Ekrem&rsquo;in (s.a.a) sevgi dairesine d&acirc;hil olmaksızın, Allah ile sevgi ilişkisi kurmak, k&acirc;mil ve niha&icirc; anlamda m&uuml;mk&uuml;n değildir. (Kur&rsquo;&acirc;n-ı Kerim, &Acirc;l-i İmr&acirc;n, 3/31) Ehlibeyt sevgisi de Resul-i Ekrem sevgisinden ayrılmaz. Resul-i Ekrem&rsquo;i (s.a.a) nasıl m&uuml;min sevmeden yapamaz, m&uuml;nafık bir t&uuml;rl&uuml; sevemez ise, Ali, Fatıma, Hasan ve H&uuml;seyin ile H&uuml;seyin&rsquo;in soyundan dokuz pak imam i&ccedil;in de b&ouml;yledir.</p>\n\n<p>\n	13) Resul-i Ekrem&rsquo;i (s.a.a) ve Ehlibeyt&rsquo;i sevmenin Felah ve Necat vesilesi olduğunu pek iyi bilen İblis, Nas şeytanları vasıtası ile bu sevgi bağının kurulmasını engellemek i&ccedil;in nice yalanlar uydurtmuştur. Bu gibi isnatlardan Ehlibeyt&rsquo;i tenzih etmek vazifemizdir. 24 Mayıs 569 cumadan 25 Mayıs 632 pazartesi sabahı tarihine kadar ge&ccedil;en (63) yıl i&ccedil;inde, Y&uuml;ce Sevgili&rsquo;nin kutlu d&uuml;nya hayatında en k&uuml;&ccedil;&uuml;k g&uuml;nah noktası, tozu yoktur. Allah melekleri vasıtası ile ona her an m&uuml;teal sevgisini y&ouml;neltmekte, o da Rahmeten Li&rsquo;l-&Acirc;lemin ve insanlığın temsilcisi olarak insanlığın sevgisini Yaratıcı&rsquo;ya y&ouml;neltmektedir. (Ahz&acirc;b, 33/56)</p>\n\n<p>\n	Bu kez de bu kadar şerh-i derd-i iftirak edelim. Edrikn&icirc; Ya Rasulullah! Ya Rahmeten Li&rsquo;l-&Acirc;lemin!</p>\n\n<p>\n	Lezzet mi var hayatta / Kalbin kılıp musaffa / Bir g&uuml;n Resul-i Ekrem r&uuml;yanda g&uuml;lmeyince</p>\n\n<p>\n	Essalatu vesselamu aleyke ve ala itretike ya Rahmeten Li&rsquo;l-&Acirc;lemin! Ya Şefie&rsquo;l-M&uuml;znibin!</p>','Resul-i Ekrem (s.a.a) Sevgisi','','publish','closed','open','','resul-i-ekrem-s-a-a-sevgisi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2650',0,'post','',0),(2651,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Hz. Peygamber&#39;in (s.a.a) g&ouml;nderilişi &ouml;ncesindeki d&ouml;nemde Arap Yarımadası toplumunda kargaşa ve zul&uuml;m k&ouml;kleşmişti.</p>\n\n<p>\n	<strong>1- Putperest Toplumun &Ccedil;&ouml;k&uuml;ş Belirtileri</strong></p>\n\n<p>\n	Hz. Peygamber&#39;in (s.a.a) g&ouml;nderilişi &ouml;ncesindeki d&ouml;nemde Arap Yarımadası toplumunda kargaşa ve zul&uuml;m k&ouml;kleşmişti. Toplumda birlik diye bir şey yoktu. &Ccedil;&ouml;ldeki hayat karakterinin var ettiği sosyal ve k&uuml;lt&uuml;rel &ouml;zellikler, Arap Yarımadası toplumunda g&ouml;stergeleri beliren &ccedil;&ouml;k&uuml;ş s&uuml;recini durdurmak i&ccedil;in yeterli değildi. Bu s&uuml;re&ccedil;te ortaya &ccedil;ıkan antlaşmalar ve ittifak (birliktelik) girişimleri, s&ouml;z&uuml;n&uuml; ettiğimiz sosyal &ccedil;&ouml;z&uuml;lme karşısındaki direnişin sosyal g&ouml;stergesi olmakla birlikte tan başka bir şey değildi. Fakat bu bu antlaşmaların m&uuml;ttefiklerin sayıca &ccedil;okluğu toplumda merkez&icirc; bir g&uuml;c&uuml;n olmadığının delili idi.</p>\n\n<p>\n	Toplumu ayağa kaldırıp erdemli hayata doğru geliştirmeye &ccedil;alışacak bir d&uuml;zeltme ve değiştirme hareketinin tarih tarafından zikredildiğine rastlamıyoruz. Sadece bu sosyal &ccedil;&uuml;r&uuml;meyi ve zulm&uuml; reddetme h&acirc;lini yansıtan bazı ferd&icirc; hareketler g&ouml;zleniyor. Ki onlar da, az sayıdaki Arap Yarımadası evl&acirc;tlarının g&ouml;sterdiği su&ccedil;luluktan arınma duygusunda somutlaşıyordu. Bu hareketler toplumu değiştirmeye y&ouml;nelik etkin bir nazariye veya hareket d&uuml;zeyine y&uuml;kselen bir niteliğe sahip olmak yerine, ancak Arap Yarımadası evl&acirc;tlarından bazılarının g&ouml;sterdiği su&ccedil;luluktan arınma duygusunda somutlaşıyordu değildiler...[1]Kureyş toplumundaki un &ccedil;&ouml;z&uuml;lme durumu ve ayrılıklar bu s&ouml;ylediklerimizin yeterli bir &ouml;rneğidir. Bu durumu onların K&acirc;be&#39;nin inşası &uuml;zerindeki anlaşmazlıkları konusunda da g&ouml;r&uuml;r&uuml;z. Oysa Kureyş kabilesi Arap kabilelerinin en g&uuml;&ccedil;l&uuml;s&uuml;yd&uuml; ve sosyal dayanışma bakımından en &uuml;st d&uuml;zeyde lisi idi. Arap Yarımadası&#39;nda yaşayan Yahudilerin s&uuml;rekli uyarıları ve korkutmaları il&acirc;h&icirc; risaleti ile insanlığı kurtaracak olan bir ıslahat&ccedil;ının ortaya &ccedil;ıkışı ile Yarımada halkına karşı fetih ummaları ve her zaman: &quot;Bir peygamber ortaya &ccedil;ıkacak ve putlarınızı kıracak.&quot;[2]demeleri, Arap toplumunda k&ouml;k salan bu m&uuml;zmin bir kargaşanın varlığının bir delili olarak zikredilebilir.</p>\n\n<p>\n	<strong>2- Hz. Peygamber&#39;in (s.a.a) Atalarının M&uuml;min Olması</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a) doğumundan itibaren tevhid ilkesine inanan, &uuml;st&uuml;n ahl&acirc;klılık ve y&uuml;ce makamlılık ile onur sahibi bir aile ortamında yetişti. Mesel&acirc;, dedesi Abdulmuttalib&#39;in imanlı bir kişi olduğunu Habeşistan&#39;dan gelen Ebrehe&#39;nin K&acirc;be&#39;yi yıkma ama&ccedil;lı saldırısı sırasındaki s&ouml;zlerinden ve duasından anlıyoruz. Abdulmuttalip bu duasında putlara sığınmadı, bunun yerine K&acirc;be&#39;nin korunması i&ccedil;in Allah&#39;a tevekk&uuml;l etti.[3]Hatta ş&ouml;yle s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Abdulmuttalip aldığı pekiştirici haberlere dayanarak Hz. Peygamber&#39;in (s.a.a) konumunun ve il&acirc;h&icirc; risaletle ilişkili geleceğinin farkında idi/varmıştı. Nitekim daha s&uuml;t emme d&ouml;nemini yaşayan Peygamber&#39;le (s.a.a) bir yağmur duasına &ccedil;ıkması ve onun vasıtasıyla yağmur talebinde bulunması, ona verdiği olağan dışı &ouml;nemin g&ouml;stergesidir. Bunu yapmasının sebebi, onun rızk ve nimet verici Allah katındaki konumunu bildiğini g&ouml;sterilmesidir.[4]Bunun bir başka kanıtı Abdulmuttalib&#39;in, hen&uuml;z bebeklik d&ouml;nemindeki Hz. Peygamber&#39;i dikkatle g&ouml;zetmesi, onu hi&ccedil; g&ouml;zden uzak tutmaması konusunda &Uuml;mm&uuml; Eymen&#39;i uyarmasıdır.[5]</p>\n\n<p>\n	Hz. Peygamber&#39;in (s.a.a) amcası Ebu Talib&#39;in de aynı tutumda olduğunu g&ouml;r&uuml;r&uuml;z. Bu zat, Peygamber&#39;in (s.a.a) risaletini tebliğ etmesi ve aldığı il&acirc;h&icirc; mesajı y&uuml;ksek sesle duyurması i&ccedil;in onu m&uuml;barek &ouml;mr&uuml;n&uuml;n son anlarına kadar korumuş ve desteklemiştir. Bu uğurda Kureyşlilerin eziyetlerine, ambargolarına ve dar vadideki kuşatmalarına katlanmıştır. Bu ger&ccedil;eği, Ebu Talib&#39;in bir dizi olayda takındığı ve Hz. Peygamber&#39;in (s.a.a) hayatına zarar gelmemesine olağan&uuml;st&uuml; derecede &ouml;zen g&ouml;steren tavrından anlıyoruz.[6]</p>\n\n<p>\n	Hıristiyanlık, insanlık topluluğuna y&ouml;nelik ama&ccedil;larını ger&ccedil;ekleştirmeyip de hatırı sayılır bir etkinliği kalmadığı i&ccedil;in b&uuml;t&uuml;n şaşkınlık ve sapıklık g&ouml;r&uuml;nt&uuml;leri t&uuml;m d&uuml;nyayı sardı. B&uuml;t&uuml;n insanlar toplumsal karışıklıkların ve şaşkınlığın tutsağı, cahiliyetin oyuncağı oldular. Bu a&ccedil;ıdan Bizanslıların durumu rakipleri olan Perslerin durumundan daha az k&ouml;t&uuml; değildi. Arap Yarımadası&#39;nın durumu da bu ikisinden daha iyi değildi. Hepsi birden ateş kuyusunun kenarında idi.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim, o d&ouml;nemdeki insanlığın hayatına ilişkin trajik bir tabloyu &ccedil;arpıcı bir &uuml;sl&ucirc;p ile anlattığı gibi, Peygamber Ehlibeyti&#39;nin ulu &ouml;nderi Ebu Talip oğlu İmam Ali (s.a) de bu trajik durumu birka&ccedil; hutbesinde inceden inceye tanımlamıştır. Bu anlatımlarından biri Hz. Peygamber&#39;in (s.a.a) g&ouml;nderildiği toplumun durumunu anlatan şu s&ouml;zlerdir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Allah onu, el&ccedil;ilerin g&ouml;nderilmesine bir s&uuml;re ara verdikten sonra, &uuml;mmetlerin uykularının uzayıp gittiği, fitnelerin alıp y&uuml;r&uuml;d&uuml;ğ&uuml;, işlerin darmadağın olduğu, savaşların yayıldığı bir &ccedil;ağda g&ouml;nderdi. D&uuml;nyanın ışığı g&ouml;r&uuml;nmez olmuştu. Aldatışlar a&ccedil;ığa &ccedil;ıkmıştı. O &ccedil;ağda d&uuml;nyanın yaprağı sararmıştı, meyvesinden &uuml;mit kesilmişti. Suyu &ccedil;ekilmiş, hidayet meşaleleri yıpranmıştı. Azgınlık bayrakları dalgalanmaktaydı. D&uuml;nya, ehline karşı y&uuml;z&uuml;n&uuml; ekşitmiş, kendisini isteyenin y&uuml;z&uuml;ne suratını asmıştı. Meyvesi fitne idi, yemeği leşti, pisti. İ&ccedil;i korku idi, dışı ise kılı&ccedil;tı.&quot;[7]</div>\n</div>\n\n<p>\n	İnsanlığın i&ccedil;inden ge&ccedil;tiği bu zor ortamda ebed&icirc; mutluluk ve onurlu bir hayat m&uuml;jdeleyen il&acirc;h&icirc; bir nur parıldayarak kulları ve &uuml;lkeleri aydınlattı. Bu nurun parıldayışı, Hicaz topraklarının &uuml;st&uuml;n keremli Peygamberi Abdullah oğlu Muhammed&#39;in (s.a.a) doğumu ile şereflendiği sırada ger&ccedil;ekleşti. Bu doğum milad&icirc; 570 yılına denk gelen Fil Yılı&#39;nda meydana geldi. Hadis&ccedil;ilerin ve tarih&ccedil;ilerin &ccedil;oğunluğunun kabullerine g&ouml;re bu mutlu olay rebiy&uuml;levvel ayına rastlar.</p>\n\n<p>\n	Doğduğu g&uuml;ne gelince; bunu en doğru bilecek olan Ehlibeyti (hepsine sel&acirc;m olsun) bug&uuml;n&uuml;n kesin olarak rebiy&uuml;levvel ayının on yedisinin cuma g&uuml;n&uuml;, şafağın s&ouml;kmesinden sonra olduğunu s&ouml;yl&uuml;yor. İmamiye Mezhebi&#39;nde yaygın şekilde benimsenen g&ouml;r&uuml;ş budur. Başka g&ouml;r&uuml;şlere g&ouml;re Hz. Peygamber (s.a.a) yine rebiy&uuml;levvel ayının on ikisine rastlayan bir pazartesi g&uuml;n&uuml; d&uuml;nyaya geldi.[8]</p>\n\n<p>\n	Bazı tarih ve hadis kaynaklarının verdikleri bilgilere g&ouml;re Hz. Peygamber&#39;in (s.a.a) doğduğu g&uuml;n bir&ccedil;ok olağandışı ve şaşırtıcı olay meydana geldi. Mesel&acirc;: Pers diyarında tapınma ama&ccedil;lı olarak yanan ateş s&ouml;nd&uuml;. İnsanlar bir dizi değişikliklere depreme şahit oldular. &Ouml;yle ki, bir takım u depremlerde kiliseler, manastırlar yıkıldı ve y&uuml;ce Allah dışında tapılan her şey yerinden oynadı. K&acirc;be&#39;de dikilen putlar, y&uuml;z&uuml;st&uuml; d&uuml;şt&uuml;; b&uuml;y&uuml;c&uuml;ler ve k&acirc;hinler ne diyeceklerini, ne yapacaklarını şaşırdılar, işleri konusunda hepsi k&ouml;r edildiler. G&ouml;kte daha &ouml;nce hi&ccedil; g&ouml;r&uuml;nmemiş olan yıldızlar doğdu. B&uuml;t&uuml;n bunlardan daha şaşırtıcısı Hz. Peygamber (s.a.a) d&uuml;nyaya geldiğin an: &quot;Allahu ekber ve&#39;l-hamdu lillahi kesiren ve subhanellahi bukreten ve asilen (Allah en b&uuml;y&uuml;kt&uuml;r. Allah&#39;a &ccedil;ok&ccedil;a hamdolsun, sabah-akşam Allah&#39;ı noksanlıklardan tenzih ederim).&quot; diyordu.[9]</p>\n\n<p>\n	Hz. Peygamber (s.a.a) iki isimle tanınmıştır. Bu isimler &quot;Muhammed&quot; ve &quot;Ahmed&quot;dir. Bu isimlerin her ikisi de Kur&#39;&acirc;n&#39;da ge&ccedil;mektedir. Tarih&ccedil;ilerin verdikleri bilgiye g&ouml;re Hz. Peygamber&#39;e &quot;Muhammed&quot; adını dedesi Abdulmuttalip verdi. Bu ismi torununa ni&ccedil;in verdiğine ilişkin soruya: &quot;Onun g&ouml;kte ve yery&uuml;z&uuml;nde &ouml;v&uuml;lmesini istedim.&quot; cevabını verdi.[10] Annesi &Acirc;mine ise dedesinin isimlendirmesi &ouml;ncesinde oğluna Ahmed ismini vermişti.</p>\n\n<p>\n	Hz. Peygamber&#39;in (s.a.a) geleceği, İncil&#39;de Hz. İsa&#39;nın (s.a) dilinden m&uuml;jdelenmişti. Kur&#39;&acirc;n&#39;ın haber verdiği bu m&uuml;jdelemeyi Ehlikitap mensubu &acirc;limler de onaylamışlardır. Y&uuml;ce Allah bu konuda ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Hatırla ki, Meryem oğlu İsa: &#39;Ey İsrailoğulları! Ben size Allah&#39;ın el&ccedil;isiyim. Benden &ouml;nce gelen Tevrat&#39;ı doğrulayıcı ve benden sonra gelecek olan Ahmed adında bir peygamberi m&uuml;jdeleyici olarak geldim.&#39; demişti.&quot;[11]</div>\n</div>\n\n<p>\n	Gerek Arap Yarımadası&#39;nın ve gerekse başka y&ouml;relerin geleneklerinde bir kişinin iki isimle, iki lakapla ve iki k&uuml;nye ile anılmasının &ouml;n&uuml;nde hi&ccedil;bir engel yoktur.</p>\n\n<p>\n	<strong>4- Hz. Peygamber&#39;in S&uuml;tannesine Verilmesi</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a), en &ccedil;ok sevdiği oğlu Abdullah&#39;ı &ccedil;ok gen&ccedil; yaşta kaybetmiş olan dedesi Abdulmuttalib&#39;in en &ouml;ncelikli meşguliyet konusu olmuştu. Bu y&uuml;zden emzirilmesi işinin &ccedil;&ouml;z&uuml;me bağlanmasını Ebu Leheb&#39;in cariyesi olan S&uuml;veybe adlı kadına havale etti. Ondan Hz. Peygamber&#39;i &ccedil;&ouml;lde yaşayan Ben&icirc; Sa&#39;d kabilesine g&ouml;ndermeyi sağlamasını istedi. Bununla, Hz. Peygamber&#39;in (s.a.a) orada bir s&uuml;tanneden s&uuml;t emerek Mekke&#39;nin &ccedil;ocukları tehdit eden olumsuz ortamının uzağında temiz bir ortamda b&uuml;y&uuml;mesini ve kırsal kesimin &ccedil;ocukları arasında yetişmesini ama&ccedil;lıyordu. Mekke eşrafının &acirc;deti b&ouml;yle idi. Yeni doğan &ccedil;ocuklarını s&uuml;tannelerine verirlerdi. Ben&icirc; Sa&#39;d kabilesinin s&uuml;tanneleri ise bu işte ş&ouml;hret kazanmışlardı. Bu kabile Mekke yakınlarında, Harem-i Şerif civarında yaşanıyordu. Bu kabilenin kadınları her yılın belirli bir d&ouml;neminde Mekke&#39;ye gelerek emzirilecek &ccedil;ocuk ararlardı. &Ouml;zellikle Hz. Peygamber&#39;in (s.a.a) doğduğu yılda bu arayışları daha ısrarlı bir nitelik kazandı. &Ccedil;&uuml;nk&uuml; yaşanan yıl bir kuraklık ve kıtlık yılı olduğu i&ccedil;in bu kabilenin kadınları Mekke eşrafının yardımına her zamankinden daha &ccedil;ok muhta&ccedil; bir durumda idi.</p>\n\n<p>\n	Bazı tarih&ccedil;iler ş&ouml;yle bir iddia ileri s&uuml;rerler: Muhammed yetim olduğu i&ccedil;in Ben&icirc; Sa&#39;d kabilesinin hi&ccedil;bir s&uuml;tannesi onu emzirmeye almayı kabul etmiyordu. S&uuml;tannelerinden oluşan kafile geri d&ouml;nmek &uuml;zere idi. Her birinin yanında birer s&uuml;t &ccedil;ocuğu vardı. S&uuml;t &ccedil;ocuğu bulamayan tek kadın Ebu Zueyb es-Sa&#39;diyye kızı Halime idi. Bu kadın da diğer s&uuml;tannesi adayları gibi ilk başta Hz. Peygamber&#39;i (s.a.a) emzirmeye almak istememişti. Fakat emzirecek &ccedil;ocuk bulamayınca kocasına: &quot;Vallahi o yetime gidip onu emzirmeye alacağım.&quot; dedi. Kocasının da kabul etmesi &uuml;zerine Halime, bu yetim &ccedil;ocuk sebebi ile hayrı ve bereketi bulacağını &uuml;mit ederek Hz. Peygamber&#39;e d&ouml;n&uuml;p onu bağrına bastı, bakımını &uuml;stlendi uhdesine aldı.[12]</p>\n\n<p>\n	Ama ne var ki, Haşim&icirc; ailesinin y&uuml;ksek konumu ve c&ouml;mertliği, iyilikseverliği, ihtiya&ccedil;lılara ve yoksullara yaptığı yardımlarla &uuml;n kazanmış olan dedesinin kişiliği, bu rivayetin iddiayı doğru olmadığını ortaya koyar. Boşlukta ve temelden mahrum bırakır.</p>\n\n<p>\n	&Uuml;stelik bazı tarih&ccedil;iler, Hz. Peygamber&#39;in (s.a.a) babasının onun doğumundan birka&ccedil; ay sonra &ouml;ld&uuml;ğ&uuml;n&uuml; kaydederler.[13]</p>\n\n<p>\n	Ayrıca bir rivayette Hz. Peygamber&#39;in (s.a.a) Halime&#39;den başka hi&ccedil;bir kadının g&ouml;ğs&uuml;n&uuml; emmeyi kabul etmediği belirtiliyor.[14]</p>\n\n<p>\n	Halime diyor ki: &quot;Abdulmuttalip beni karşıladı ve bana: &#39;Kimsin?&#39; diye sordu. &#39;Ben&icirc; Sa&#39;d kabilesinden bir kadın.&#39; karşılığını verdim. Bana: &#39;Adın nedir?&#39; diye sordu. &#39;Halime.&#39;dir dedim karşılığını verdim. Bunun &uuml;zerine: &#39;Ne g&uuml;zel, ne g&uuml;zel; saadet ve hilim! Bu iki karakterde b&uuml;t&uuml;n zamanların iyiliği ve ile ebed&icirc; onur şereflilik vardır.&#39; dedi.&quot;[15]</p>\n\n<p>\n	Abdulmuttalib&#39;in yetimini emzirmeye almakla berekete ve hayır artışına kavuşacağını uman Halime&#39;nin bu beklentisi boşa &ccedil;ıkmadı. Rivayet edildiğine g&ouml;re g&ouml;ğs&uuml; boştu, s&uuml;t akıtmıyorlardı. Fakat Hz. Peygamber&#39;i (s.a.a) emzirir emzirmez g&ouml;ğs&uuml; doldu ve s&uuml;t akıtmaya başladı.</p>\n\n<p>\n	Halime diyor ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Resulullah&#39;ı (s.a.a) yanımıza alınca ge&ccedil;imimizde ve malımızda bolluk ve hayır bulduk. &Ouml;yle ki, kıtlıktan ve ge&ccedil;im sıkıntısından sonra varlıklı h&acirc;le geldik.&quot;[16]</div>\n</div>\n\n<p>\n	Abdulmuttalib&#39;in torunu, Halime&#39;nin ve kocasının himayesinde Ben&icirc; Sa&#39;d kabilesinin kırlarında yaklaşık beş yıl ge&ccedil;irdi. Bu beş yıl i&ccedil;inde iki yılının dolması ile s&uuml;tten kesilmesi sırasında ailesinin yanına d&ouml;nd&uuml;. Bu &ccedil;ocukta iyiliği ve hayrı bulan s&uuml;tannesi bu d&ouml;n&uuml;şe s&uuml;tannesinin istemezliğine rağmen ger&ccedil;ekleşti razı değildi. &Ccedil;&uuml;nk&uuml; kadın bu &ccedil;ocukta iyiliği ve hayrı bulmuştu. Aynı şekilde Hz. Peygamber&#39;in annesi de onun Mekke&#39;den uzak bir yere bir an &ouml;nce geri d&ouml;nmesini şiddetle istiyordu. &Ccedil;&uuml;nk&uuml; Mekke&#39;de hastalıklara yakalanabileceğinden korkuyordu. Dolayısıyla s&uuml;tannesi sevin&ccedil; i&ccedil;inde tekrar ona kavuştu.</p>\n\n<p>\n	Rivayet edildiğine g&ouml;re, s&uuml;tannesi bir takım d&uuml;şmanlardan k&ouml;t&uuml; ellerden korktuğu i&ccedil;in onu ikinci kez Mekke&#39;ye getirdi. &Ccedil;&uuml;nk&uuml; Habeşistan&#39;dan Hicaz b&ouml;lgesine gelen bir grup Hıristiyan ısrarla onu yanlarına alıp Habeşistan&#39;a g&ouml;t&uuml;rmek istemişlerdi. Zira onda geleceği vaat edilen peygamberin belirtilerini bulmuşlardı. B&ouml;ylece onu himaye etmenin şerefine ve ona uymanın itibarına kavuşmayı d&uuml;ş&uuml;n&uuml;yorlardı.[17]</p>\n\n<p>\n	<strong>5- Hz. Peygamber&#39;in (s.a.a) H&uuml;rmetine Adı İle Yağmur Talebinde Bulunulması</strong></p>\n\n<p>\n	Tarih&ccedil;iler Hz. Peygamber&#39;i (s.a.a) vesile kılarak yapılan yağmur dualarına işaret ederler. Bu gelişme Hz. Peygamber&#39;in hayatında birka&ccedil; kez g&ouml;r&uuml;ld&uuml;. Bu uygulamalara dedesi Abdulmuttalib&#39;in ve amcası Ebu Talib&#39;in hayatlarında onun s&uuml;t &ccedil;ocukluğu ve delikanlılık d&ouml;nemlerinde başvuruldu. Birinci uygulama ş&ouml;yle oldu: Mekke şehri b&uuml;y&uuml;k bir kuraklıkla karşılaşmıştı. Şehrin semaları iki yıl boyunca bulut g&ouml;rmemişti. İşte o g&uuml;nlerin birinde Abdulmuttalip, oğlu Ebu Talib&#39;e torunu Muhammed&#39;i (s.a.a) getirmesini emretti. Ebu Talip de bu emir &uuml;zerine s&uuml;t emen beşikteki olan Muhammed&#39;i Abdulmuttalib&#39;in bulunduğu yere getirdi. Dede Abdulmuttalip k&uuml;&ccedil;&uuml;k &ccedil;ocuğu elleri &uuml;zerine alıp y&uuml;z&uuml;n&uuml; K&acirc;be&#39;ye d&ouml;nd&uuml;. Torununu g&ouml;ğe doğru tutarak: &quot;Ey Rab, bu &ccedil;ocuğun hakkı i&ccedil;in&quot; diye duaya başladı. Bu s&ouml;z&uuml; birka&ccedil; kez tekrarladıktan sonra: &quot;Bizi bol, s&uuml;rekli ve g&uuml;r&uuml;l g&uuml;r&uuml;l bir yağmurla suya kandır.&quot; diyerek duasına devam etti. Aradan az bir s&uuml;re ge&ccedil;er ge&ccedil;mez g&ouml;ky&uuml;z&uuml;n&uuml; bulutlar sardı ve bardaktan boşalır gibi bir yağmur başladı. Yağmur o kadar şiddetli oldu ki, insanlar K&acirc;be&#39;nin yıkılacağından korktular.[18]</p>\n\n<p>\n	Hz. Peygamber&#39;e (s.a.a) dayanılarak yapılan yağmur duası bir s&uuml;re sonra ikinci kez tekrarlandı. Bu defa Hz. Peygamber (s.a.a) k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk idi. Dedesi Abdulmuttalip onu alıp Ebu Kubeys tepesine &ccedil;ıkardı. Beraberinde Hz. Peygamber (s.a.a) h&uuml;rmetine sayesinde yapılan duanın kabul edilmesini temenni eden Kureyş ileri gelenleri de vardı. Ebu Talip şu beyitlerle başlayan bir kasidesi ile bu olaya işaret etmişti:</p>\n\n<p>\n	&quot;Babamız insanların şefaat&ccedil;isiydi, onunla kandıkları zaman / yağmura. O kavmine insanlar erken g&uuml;rleyip erken yağan bulut kabaran bir deniz g&ouml;rm&uuml;ş gibiydiler.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Biz -kurak senelerdeydik- şefaat&ccedil;imiz kalktı / Mekke&#39;de duaya ve sular coşarak akmaya başladı.&quot;[19]</div>\n</div>\n\n<p>\n	Tarih&ccedil;ilerin kaydettiklerine g&ouml;re Kureyşliler bir defasında Ebu Talip&#39;ten kendileri i&ccedil;in yağmur duası yapmasını istediler. Ebu Talip bu istek &uuml;zerine Hz. Peygamber&#39;in (s.a.a) elinden tutarak Mescid&uuml;&#39;l-Haram&#39;a &ccedil;ıktı. Hz. Peygamber hen&uuml;z gen&ccedil; bir delikanlı idi. O, bulut arkasında &ccedil;ıkan bir g&uuml;neş gibi idi. Ebu Talip Hz. Peygamber&#39;i (s.a.a) vesile ederek Allah&#39;a dua edince, g&ouml;ky&uuml;z&uuml;n&uuml; bulutlar kapladı ve g&uuml;r&uuml;l g&uuml;r&uuml;l yağmur yağmaya başladı. Vadiler sel gibi aktı ve herkes sevince boğuldu. Ebu Talip, daha sonra Kureyşlilerin Hz. Peygamber&#39;e (s.a.a) ve onun kutsal il&acirc;h&icirc; &ccedil;ağrısına y&ouml;nelik ısrarlı d&uuml;şmanlıkları doruğa &ccedil;ıkınca bu kerameti ş&ouml;yle hatırlattı:</p>\n\n<p>\n	&quot;Beyaz y&uuml;zl&uuml;d&uuml;r, y&uuml;z&uuml; suyu h&uuml;rmetine bulutlardan yağmur istenir. / Yetimlerin baharı, dulların sığınağıdır.</p>\n\n<p>\n	Ben&icirc; Haşim&#39;in &ccedil;aresizleri ona sığınır. / Onun g&ouml;lgesinde, saadet ve nimet i&ccedil;indedirler.&quot;[20]</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Hz. Peygamber&#39;in (s.a.a) iki &ouml;nemli koruyucuları olan dedesi ile amcasının katıksız şirkten uzak tevhid ilkesine bağlı ve y&uuml;ce Allah&#39;a iman etmiş kimseler olduklarını ifade eder. Başka hi&ccedil;bir şey olmasa bile bu iki tavır ve tutum onlar i&ccedil;in &ouml;v&uuml;n&ccedil; ve onurlanma sebebi olarak yeterlidir. Bunlar şunu da kanıtlar ki, Hz. Peygamber (s.a.a) İbrahim Peygamber&#39;den gelen haniflik ilkesinin ve Allah&#39;ı bir bilmenin inan&ccedil; olarak egemen olduğu bir aile i&ccedil;inde doğup b&uuml;y&uuml;m&uuml;şt&uuml;r.</p>\n\n<p>\n	<strong>6- Annesi &Acirc;mine İle</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a), babasının &ouml;l&uuml;m&uuml;nden sonra hayatta kalan m&uuml;şfik annesinin g&ouml;zetiminin tadını uzun s&uuml;re tadamadı. Annesi, sevgili kocasını kaybetmişliğin tesellisi olacak olan Abdullah&#39;ın bu yetimini b&uuml;y&uuml;tmeyi bekliyordu. Fakat &ouml;l&uuml;m ona bu fırsatı vermedi. Rivayet edildiğine g&ouml;re s&uuml;tannesi Halime, beş yaşındayken Hz. Peygamber&#39;i (s.a.a) ailesinin yanına getirdi. Annesi &Acirc;mine o sırada Peygamber&#39;i yanına alıp sevgili eşinin mezarını ziyarete gitmek istedi. Bu vesile ile Hz. Peygamber de Yesribli (Medineli) Ben&icirc; Neccar kabilesinden olan dayılarını g&ouml;rebilecek, bu yolculuk sırasında onlarla tanışabilecekti. Fakat bu yolculuk Hz. Peygamber (s.a.a) i&ccedil;in başka bir &uuml;z&uuml;nt&uuml; kaynağı oldu. &Ccedil;&uuml;nk&uuml; i&ccedil;inde babasının &ouml;l&uuml;p defnedildiği evi ziyaret ettikten sonra geri d&ouml;n&uuml;ş yolunda Ebv&acirc; denen yerde annesini kaybetti. Denebilir ki, Hz. Peygamber&#39;in (s.a.a) k&uuml;&ccedil;&uuml;k yaşta &uuml;st &uuml;ste acı olaylar yaşaması, y&uuml;ce nefsinin gelişimi ve tek&acirc;m&uuml;l&uuml; i&ccedil;in Allah&#39;ın takdiri ile atılmış hazırlayacak adımlar olmuşlardı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Ardından &Acirc;mine&#39;nin &ouml;l&uuml;m&uuml;nden sonra &Uuml;mm&uuml; Eymen, anne &Acirc;mine&#39;nin &ouml;l&uuml;m&uuml;nden sonra geriye kalan mallarını ve devesini de yanına alarak Hz. Peygamber (s.a.a) ile birlikte Mekke&#39;ye doğru yolculuğuna devam etti. Amacı onu, torununa &ccedil;ok d&uuml;şk&uuml;n olan dedesi Abdulmuttalib&#39;e teslim etmekti.[21]</div>\n</div>\n\n<p>\n	<strong>7- Dedesi Abdulmuttalip İle</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a) dedesi Abdulmuttalib&#39;in kalbinde hepsi de Mekke vadisinin ileri gelenleri olan oğullarından ve torunlarından hi&ccedil;birinin sahip olamadığı &ouml;ncelikte bir yere sahipti. Rivayet edildiğine g&ouml;re Abdulmuttalip K&acirc;be&#39;nin avlusunda kendisi i&ccedil;in &ouml;zel olarak se&ccedil;ilen yaygı &uuml;zerinde otururdu. Kureyş&rsquo;ın ileri gelenleri, eşrafı ve oğulları &ccedil;evresini sarardı. O sırada g&ouml;z&uuml; torunu Muhammed&#39;e (s.a.a) ilişince yanına gelmesi i&ccedil;in ona yol a&ccedil;ılmasını emreder ve gelince onu kendisi i&ccedil;in &ouml;zel olarak se&ccedil;ilmiş olan o yaygı &uuml;zerinde yanı başında oturturdu.[22] Kureyş kabilesinin ileri geleni ve b&uuml;y&uuml;ğ&uuml; tarafından g&ouml;sterilen bu ilgi, kendini bildiği g&uuml;nden itibaren dikkatleri &ccedil;eken y&uuml;ksek ahl&acirc;kına ek olarak onun Kureyşlilerin g&ouml;n&uuml;llerindeki değerini y&uuml;kseltmişti.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim, Hz. Peygamber&#39;in (s.a.a), Rabbinin g&ouml;zetimi altında ge&ccedil;irdiği bu yetimlik d&ouml;nemine işaret ederek ş&ouml;yle diyor: &quot;O, seni yetim bulup barındırmadı mı?&quot;[23] Yetimlik d&ouml;nemi normal olarak insanın kişilik yapısını geliştirir, onu olgunluğa ve kendine g&uuml;venli olmaya hazırlar, karşılaşılacak sıkıntılara ve nahoş olaylara karşı tahamm&uuml;ll&uuml; ve sabırlı olmayı sağlar. İşte y&uuml;ce Allah se&ccedil;eceği peygamberini gelecekteki g&ouml;revini taşıyacak g&uuml;ce sahip olmak i&ccedil;in b&ouml;yle hazırladı, ona gelecekteki g&ouml;revini taşıyacak g&uuml;ce ulaşmayı, olgun ve k&acirc;mil olmasını gerekli kılan b&uuml;y&uuml;k risaleti omuzlayacak yeterlikte olmayı bağışladı. Hz. Peygamber&#39;in (s.a.a) kendisi bu ger&ccedil;eği ş&ouml;yle ifade ediyor: &quot;Rabbim beni eğitti ve o eğitimimi &ccedil;ok g&uuml;zel yaptı.&quot;[24]</p>\n\n<p>\n	Hz. Peygamber (s.a.a) sekiz yaşına bastığında &uuml;&ccedil;&uuml;nc&uuml; bir acı ile sarsıldı. Bu acı, b&uuml;y&uuml;k dedesi Abdulmuttalib&#39;in &ouml;l&uuml;m&uuml; idi. Dedesinin &ouml;l&uuml;m&uuml; &uuml;zerine duyduğu &uuml;z&uuml;nt&uuml;, annesinin &ouml;l&uuml;m&uuml; &uuml;zerine duymuş olduğu &uuml;z&uuml;nt&uuml;den daha az olmamıştı. &Ouml;yle ki, dedesinin cenazesini son istirahatg&acirc;hı olan mezarına kadar izlerken h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlamıştı. Dedesinin hatırası hi&ccedil;bir zaman aklından &ccedil;ıkmadı. &Ccedil;&uuml;nk&uuml; kendisine &ccedil;ok g&uuml;zel bakmıştı ve onun peygamber olacağını biliyordu. Nitekim rivayet edildiğine g&ouml;re, hen&uuml;z emekleme &ccedil;ağında bir bebek iken Peygamber&#39;i yanından uzaklaştırmak isteyen birine: &quot;Oğlumu bırak, ona m&uuml;lk gelmiştir.&quot; dedi.[25]</p>\n\n<p>\n	<strong>Alulbeyt</strong></p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -es-es-Siretu&#39;n-Nebeviyye, c.1, s.225</p>\n\n<p>\n	[2] -Biharu&#39;l-Envar, c.15, s.231; es-Siretu&#39;n-Nebeviyye, c.1, s.211; Bakara, 89</p>\n\n<p>\n	[3] -es-Siretu&#39;n-Nebeviyye, c.1, s.43-62; el-K&acirc;mil Fi&#39;t-Tarih, c.1, s.260; Biharu&#39;l-Envar, c.5, s.130</p>\n\n<p>\n	[4] - es-Siretu&#39;l-Halebiyye, c.1, s.182; el-Milel Ve&#39;n-Nihal, Şehristan&icirc;, c.2, s.248</p>\n\n<p>\n	[5] -Siret-u Zeyn&icirc; Dehlan, es-Siretu&#39;l-Halebiyye hamişinde, c.1, s.64; Tarih-i Yakub&icirc;, c.2, s.10</p>\n\n<p>\n	[6] -es-Siretu&#39;n-Nebeviyye, c.1, s.979; Tarih-i İbn-i Asakir, c.1, s.69; Mecmau&#39;l-Beyan, c.7, s.37; M&uuml;stedreku&#39;l-H&acirc;kim, c.2, s.623; et-Tabakatu&#39;l-K&uuml;bra, c.1, s.168; es-Siretu&#39;l-Halebiyye, c.1, s.189; Usul-i K&acirc;fi, c.1, s.448; el-Gadir, c.7, s.345</p>\n\n<p>\n	[7] - Nehc&uuml;&#39;l-Bel&acirc;ğa, hutbe: 89</p>\n\n<p>\n	[8] -İmtau&#39;l-Esma, s.3. Bu kitapta, Hz. Peygamber&#39;in (s.a.a) doğum g&uuml;n&uuml;yle ilgili b&uuml;t&uuml;n g&ouml;r&uuml;şlere yer verilmiştir.</p>\n\n<p>\n	[9] -Tarih-i Yakub&icirc;, c.2, s.8; es-Siretu&#39;l-Halebiyye, c.1, s.92</p>\n\n<p>\n	[10] -es-Siretu&#39;l-Halebiyye, c.1, s.128</p>\n\n<p>\n	[11] -Saff, 6. Bu hususta bk. es-Siretu&#39;l-Halebiyye, c.1, s.79</p>\n\n<p>\n	[12] -es-Siretu&#39;l-Halebiyye, c.1, s.146</p>\n\n<p>\n	[13] - es-Sahih Min Sireti&#39;n-Nebiyyi&#39;l-&Acirc;zam, c.1, s.81; es-Siretu&#39;l-Halebiyye, c.1, s.81</p>\n\n<p>\n	[14] -Biharu&#39;l-Envar, c.15, s.342</p>\n\n<p>\n	[15] -es-Siretu&#39;l-Halebiyye, c.1, s.147</p>\n\n<p>\n	[16] -Biharu&#39;l-Envar, c.15, s.345; el-Menakıb, İbn-i Şehraşub, c.1, s.24; es-Siretu&#39;l-Halebiyye, c.1, s.149</p>\n\n<p>\n	[17] -es-Siretu&#39;n-Nebeviyye, c.1, s.167; Biharu&#39;l-Envar, c.15, s.401; es-Siretu&#39;l-Halebiyye, c.1, s.155</p>\n\n<p>\n	[18] -el-Milel Ve&#39;n-Nihal, c.2, s.248; es-Siretu&#39;l-Halebiyye, c.1, s.182-183</p>\n\n<p>\n	[19] -es-Siretu&#39;l-Halebiyye, c.1, s.331</p>\n\n<p>\n	[20] - es-Siretu&#39;l-Halebiyye, c.1, s.190; el-Bidaye Ve&#39;n-Nihaye, c.3, s.52; Biharu&#39;l-Envar, c.8, s.2</p>\n\n<p>\n	[21] - es-Siretu&#39;n-Halebiyye, c.1, s.105</p>\n\n<p>\n	[22] -es-Siretu&#39;n-Nebeviyye, c.1, s.168</p>\n\n<p>\n	[23] -Duh&acirc;, 6</p>\n\n<p>\n	[24] -Mecmau&#39;l-Beyan, c.5, s.333, Kalem Suresi&#39;nin baş kısmının tefsiri</p>\n\n<p>\n	[25] -Tarih-i Yakub&icirc;, c.2, s.10</p>','Hz. Peygamberin Doğumu ve Çocukluğu','','publish','closed','open','','hz-peygamberin-dogumu-ve-cocuklugu','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2651',0,'post','',0),(2652,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) o derece m&uuml;tevazı idi ki fakirler ile oturur, onlarla birlikte yemek yer ve ş&ouml;yle buyururdu: &quot;Ben de Allah&#39;ın kuluyum, kullar gibi yiyor, kullar gibi oturuyorum.&quot;</p>\n\n<p>\n	Zeyd Şehham, imam Cafer Sadık (a.s) &#39;dan ş&ouml;yle buyurduğunu rivayet eder: &quot;Allah Taala Hz. Muhammed (s.a.a)&#39;i peygamberliğe se&ccedil;tiği andan o hazretin vefatına dek Peygamber (s.a.a) bir şeye dayanarak yemek yemedi, fakirler gibi yemek yiyor, onlar gibi de oturuyordu.</p>\n\n<p>\n	Zeyd ş&ouml;yle diyor: Sordum &quot;ni&ccedil;in b&ouml;yle yapıyordu?&quot; İmam Cafer Sadık (a.s) buyurdu: Allah&rsquo;u Teala&#39;nın karşısında tevazu i&ccedil;in.&quot;</p>\n\n<p>\n	Bihar&#39;ul-Envar&quot;, 16. Cilt, s.: 261.</p>\n\n<p>\n	Başka bir hadiste İmam Cafer Sadık (a.s) buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Peygamber (s.a.a) hangi eve gitseydi yukarı başa ge&ccedil;mez, &ouml;yle kapının yanında otururdu.&quot; &quot;Usul-u kafi&quot;, El işre kitabı, 6. hadis.</div>\n</div>\n\n<p>\n	Merhum Deylemi &quot;İrşadul-kul&ucirc;b&quot; kitabında ş&ouml;yle yazıyor: &quot;Allah Ras&ucirc;l&uuml; (s.a.a) ayakkabısına ve elbisesine kendisi yama yapardı. Koyunları kendisi sağardı, hizmet&ccedil;ilerle beraber yemek yerdi. Kuru yerde otururdu, ulağa binerdi, &ccedil;oğu zaman başkalarını da kendi yerinde oturturdu. Evi i&ccedil;in kendisi alışveriş yapardı. Hi&ccedil;bir mahcubiyet &ccedil;ekmeden aldıklarını kendisi eve g&ouml;t&uuml;r&uuml;rd&uuml;, herkesle - ister b&uuml;y&uuml;k, ister k&uuml;&ccedil;&uuml;k, fakir veya zengin - el ile buluşur ve buluştuğu kişi elini &ccedil;ekmeden Peygamber (s.a.a) elini &ccedil;ekmezdi. Karşısına &ccedil;ıkan herkese - b&uuml;y&uuml;kl&uuml; k&uuml;&ccedil;&uuml;kl&uuml; - selam verirdi, kim o Hazreti sofrasına davet etseydi fakir sofrası olsaydı bile, sofrada birka&ccedil; hurma olmasına rağmen onların davetini kabul ederdi.&quot;</p>\n\n<p>\n	İrşadul-kul&ucirc;b&quot;, 2. cilt, s.: 74.</p>\n\n<p>\n	Şeyh Saduk, İmam Muhammed Bakır (a.s)&#39;dan Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakleder: &quot;Beş şeyden el &ccedil;ekmem: k&ouml;lelerle beraber yemek yemekten, palan ulağa binmekten, ke&ccedil;iyi kendi elimle sağmaktan, y&uuml;n elbise giyinmekten, &ccedil;ocuklara selam vermekten&hellip;&quot;</p>\n\n<p>\n	&quot;Emali&quot; m&uuml;ellif: Şeyh Saduk, 17-si meclis, hadis 2.</p>\n\n<p>\n	Rivayet olunur ki, Peygamber (s.a.a) seferde idi, yemek i&ccedil;in bir koyun kesilmesini emretti. Ashaptan biri: Onu kesmek bana ait. Başkası; derisini y&uuml;zmek de bana ait.&nbsp; Başka biri de; pişirmek de bana ait, dedi. B&ouml;ylece herkes bir işi kendisi &uuml;stlendi. Res&ucirc;l-i Ekrem (s.a.a) buyurdu: &Ouml;yle ise ocağı yakmak i&ccedil;in odun toplamak da bana ait dedi. Ashabı dedi ki: Ey Allah&#39;ın Resul&uuml;, biz kendimiz odun topları, sizin zahmet &ccedil;ekmenize gerek yok. Hazret (s.a.a) buyurdu: Biliyorum, ama kendimi sizden &uuml;st&uuml;n saymak istemiyorum, &ccedil;&uuml;nk&uuml; Allah&rsquo;u Teala kendini başkalarından &uuml;st&uuml;n sayan kulundan hoşlanmaz.&rdquo;&zwnj;</p>\n\n<p>\n	M&uuml;ntehal-amal&quot;, 1. cilt, s. 18.</p>\n\n<p>\n	Bir kişi Hz Peygamber (s.a.a) i&ccedil;in s&uuml;t ve bal getirmişti. Allah Ras&ucirc;l&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Bunların birinin olduğu yerde &ouml;b&uuml;r&uuml;ne gerek yok. Ben bunların ikisini birlikte yiyemem, bu işi başkalarına haram etmiyorum, ben sadece Allah i&ccedil;in m&uuml;tevazı olmak i&ccedil;in b&ouml;yle yapıyorum. &Ccedil;&uuml;nk&uuml; kim Allah Teala&#39;nın karşısında m&uuml;tevazı ve baş aşağı olursa Allah onu y&uuml;celtir. Ama kim b&uuml;y&uuml;kl&uuml;k ve gurur taslarsa Allah Teala onu al&ccedil;altır.&quot;</p>\n\n<p>\n	&quot;Tuhfetul-ukul&quot;</p>\n\n<p>\n	Peygamber (s.a.a) oturduğu meclisin yukarı-aşağısı olmazdı, herkes dairevari otururdu. Enes b. Malik anlatıyor: &quot;Biz Peygamber (s.a.a)&#39;in yanına gittiğimizde orada dairevari otururduk.&quot;</p>\n\n<p>\n	Ebuzer Ğeffari&rsquo;den rivayet etmiştir ki, Allah Ras&ucirc;l&uuml; (s.a.a) m&uuml;tevazi ve &ccedil;ok basit şekilde ashabı ile otururdu. Yabancı bir şahıs i&ccedil;eri girseydi ve sahabeler Peygamber (s.a.a)&#39;i g&ouml;stermeseydi, o kimse oturanların hangisinin Peygamber (s.a.a) olduğunu bilmezdi. Biz Hz Peygamber (s.a.a)&#39;den rica ettik, başkaları onu tanısınlar diye onun i&ccedil;in bir yer d&uuml;zeltelim. Hazretin rızasını elde ettikten sonra taş ve kil ile bir yer d&uuml;zelttik. Allah&#39;ın el&ccedil;isi taşın &uuml;st&uuml;nde oturdu ve biz de onun etrafına toplandık.</p>\n\n<p>\n	&quot;S&uuml;nen&uuml;n-Nebi&quot;, s.: 53.</p>\n\n<p>\n	Ebu&#39;l-Feth Razi kendi tefsirinde ş&ouml;yle yazıyor: &quot;Peygamber (s.a.a) ş&ouml;yle bir dua ederdi: İlahi, beni fakirler gibi yaşat, fakirler gibi &ouml;ld&uuml;r, kıyamet g&uuml;n&uuml; Fakirlerle beraber dirilt!&quot;</p>\n\n<p>\n	İmam Muhammed Bakır (a.s) buyuruyor: &quot;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Bir melek Peygamber (s.a.a) &#39;in yanına gelip dedi ki: Allah&rsquo;u Te&acirc;l&acirc; iki şeyden biri se&ccedil;meyi senin sana bırakmıştır, hangisini istiyorsun se&ccedil;. Birincisi şudur ki, hem m&uuml;tevazı, hem de el&ccedil;i olasan. O biri de şudur ki, S&uuml;leyman (a.s) gibi kral ve peygamber olasan. Peygamber (s.a.a) Cebrail (a.s)&rsquo;a baktı ve o da ima ile tevazu g&ouml;sterdi. Peygamber (s.a.a) buyurdu: Ben al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;kle peygamberliği se&ccedil;iyorum.&quot; &quot;Bihar&#39;ul-Envar&quot;, 18. cilt, s.: 334; &quot;Usul-u kafi&quot; Tevazu fesli, hadis 5.&quot;</div>\n</div>\n\n<p>\n	&ldquo;Mek&acirc;rim&uuml;&#39;l-ahlak&quot; kitabında Peygamber (s.a.a)&#39;in hayatı hakkında Ebu Said Hudri rivayet ediyor ki, Allah Ras&ucirc;l&uuml; (s.a.a) perde arkasındaki kızlardan da hay&acirc;lı idi. &Ouml;yle ki, eğer bir şeyden hoşlansaydı o saatte bilinirdi (daha demeye gerek kalmazdı).</p>\n\n<p>\n	&quot;S&uuml;nen&uuml;n-Nebi&quot;, s. 23.</p>','Peygamber (s.a.a) \'in Tevazusu','','publish','closed','open','','peygamber-s-a-a-in-tevazusu','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2652',0,'post','',0),(2653,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) o kadar ibadet ediyordu ki, kendisini meşakkat ve sıkıntıya d&uuml;ş&uuml;r&uuml;yordu. Bu y&uuml;zden Allah&#39;u Te&acirc;l&acirc; Kur&#39;an-ı Kerim&#39;in &quot;Taha&quot; suresinin 1. ayetini g&ouml;ndererek ş&ouml;yle buyurdu: &quot;Biz Kur&#39;an&#39;ı sana g&uuml;&ccedil;l&uuml;k &ccedil;ekmen i&ccedil;in nazil etmedik!&quot;</p>\n\n<p>\n	&nbsp;İmam Cafer Sadık ş&ouml;yle (a.s) buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) vacip namazlardan iki kez &ccedil;ok m&uuml;stehap namaz kılar, &ouml;nemli oru&ccedil;tan iki kez &ccedil;ok m&uuml;stehap oru&ccedil; tutardı.&quot; &quot;S&uuml;nen&uuml;n-Nebi&quot;, s.: 234.</div>\n</div>\n\n<p>\n	Cafer ibn Ahmed Kumm&icirc; &quot;Zuhdun-Nebi&quot; kitabında rivayet ediyor ki, Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) namaza dururken Allah&#39;ın korkusundan rengi ka&ccedil;ardı, ondan sızıltılı ses duyulurdu. Ayrıca namaz kılarken yer &uuml;zerine serilmiş elbise gibi olurdu.</p>\n\n<p>\n	Allame Meclisi &quot;Bihar&#39;ul-Envar&quot; kitabında Aişe&#39;den ş&ouml;yle naklediyor: &quot;Resulullah (s.a.a) bizle konuşur, biz de onunla konuşurduk, ama namaz vakti geldiğinde &ouml;yle bir halde olurdu ki, sanki ne o bizi tanır ve ne de biz onu tanıyoruz.&quot;</p>\n\n<p>\n	Ebu Beşir İmam Muhammed Bakır (a.s) &#39;dan rivayet ediyor ki: &quot;Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) bir gece Aişe&#39;nin yanında idi. &Acirc;işe dedi ki: Ni&ccedil;in bu kadar ibadet ederek kendini zora sokursun oysa Allah Te&acirc;l&acirc; senin ge&ccedil;miş ve gelecek g&uuml;nahlarını bağışlamıştır? Hazret buyurdu: Ben ş&uuml;kreden ve minnettar olmayayım mı?&quot;</p>\n\n<p>\n	&quot;Usul-u Kafi&quot; kitabında İmam Cafer Sadık (a.s) &#39;dan rivayet olunmuştur ki: Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &quot;İnsanların en &uuml;st&uuml;n&uuml; o kimselerdir ki, ibadete aşık olmuş, onu sarmış, kalbi ve canı ile sevmiş, cismi ve v&uuml;cut organları ile onu yerine getirmiş, ibadet i&ccedil;in her şeyden elini &ccedil;ekmişlerdir. B&ouml;yle bir durumda bu insan i&ccedil;in d&uuml;nyada zorlukla veya kolaylıkla yaşamanın hi&ccedil;bir farkı yoktur.&quot;</p>\n\n<p>\n	Ayrıca &quot;İlel&uuml;ş-şerayi&quot; kitabında Enes b. Malik&#39;ten Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a)&rsquo;in ş&ouml;yle dediği nakledilmiştir: &quot;Benim i&ccedil;in gece yarısı iki rekat namaz kılmak d&uuml;nyadan ve d&uuml;nyada olanların hepsinden daha değerlidir.&quot;</p>\n\n<p>\n	Seyyid ibn Tavus &quot;İkbal&quot; kitabında ş&ouml;yle yazıyor: &quot;M&uuml;barek Ramazan ayı gelince Peygamber (s.a.a) &#39;in hali değişirdi, &ccedil;ok namaz kılar, dualarda &ccedil;ok ahu-zar ederdi. Allah&#39;tan korkma hali a&ccedil;ık&ccedil;a g&ouml;r&uuml;n&uuml;rd&uuml;.&quot;</p>\n\n<p>\n	&quot;Mecmueyi-Verr&quot; kitabında rivayet edilmiştir ki, herhangi bir iş Peygamber (s.a.a) &#39;i mahzun etseydi namaz kılmak ve oru&ccedil; tutmakla o derdin ortadan kalkmasını isterdi.</p>\n\n<p>\n	Muhammed b. S&uuml;leyman, İmam Cafer Sadık (a.s) &#39;dan ve İmam Rıza (a.s)&#39; dan naklediyor ki: &quot;Biz İmamdan Ramazan ayında nasıl namaz kılmak ve Peygamber (s.a.a) &#39;in bu ayda neler yapması hakkında sorunca buyurdu: Ramazan ayının birinci gecesi gelince Allah&#39;ın Ras&ucirc;l&uuml; (s.a.a) akşam namazını ve d&ouml;rt rekat nafilesini her gece camide kılardı, bunun ardından ayağa kalkar ve on iki rek&acirc;t namaz daha kılardı. Sonra eve giderdi.</p>\n\n<p>\n	Cemaat o hazretin &ccedil;ok namaz kılmasının nedenini sorunca ş&ouml;yle buyururdu: &quot;Elbette, bu namazlar Ramazan ayının diğer aylardan faziletli olması i&ccedil;indir.&quot; Sonraki gece namaz kılmak i&ccedil;in Peygamber (s.a.a) ayağa kalktı, cemaat o hazretin arkasında namaz kılmak i&ccedil;in sıraya ge&ccedil;tiler. Peygamber (s.a.a) buyurdu: Ey cemaat! Bu nafile namazları, nafile namazını cemaatle kılmak olmaz, her biriniz ayrıca kendi namazlarınızı kılın. Allah Teala size &ouml;ğrettiğini ayrıca kılın ve bilin ki, m&uuml;stehap namazları cemaatle birlikte kılınmaz.</p>\n\n<p>\n	Bundan sonra herkesin bir tarafa dağıldı ve kendi namazlarını kılmaya başladılar. &Ouml;yle ki, Ramazan ayının on dokuzuncu gecesi geldi, o hazret g&uuml;n batınca abdest aldı sonra akşam namazını kıldı. Daha sonra d&ouml;rt rek&acirc;t namaz kıldı ve eve gitti. &Ouml;yle ki, Bilal yatsı namazının ezanını okudu, Allah&#39;ın Rasul&uuml; (s.a.a) gelip cemaatle yatsı namazını kıldı, sonra iki rek&acirc;t yatsı namazının nafilesini kıldı, sonra ayağa kalktı ve Kadir gecesinin y&uuml;z rek&acirc;t &ouml;zel namazını kıldı, her rekattan sonra on defa İhlas suresini okuyordu. Bu namazları da bitirdikten sonra on bir rekatlık gece namazını kılmaya başladı. Yirminci gecede akşam namazından sonra sekiz rek&acirc;t ve yatsı namazından sonra on iki rek&acirc;t Ramazan ayının &ouml;zel nafilesini kıldı. Yirmi birinci gece g&uuml;neş battığı zaman abdest aldı ve on dokuzuncu gecede yaptıklarını bu gece de yaptı. Yirmi ikinci geceden itibaren kendi namazlarını &ccedil;oğaltmaya başladı. &Ouml;yle ki, akşam namazından sonra sekiz rek&acirc;t, yatsı namazından sonra ise yirmi iki rek&acirc;t &ouml;zel nafile namazını kıldı. Yirmi &uuml;&ccedil;&uuml;nc&uuml; gece gelince yine de g&uuml;neş battığında yıkandı. On dokuz ve yirmi birinci gecede yaptığı ibadetleri yerine getirdi.&rdquo;&zwnj;</p>\n\n<p>\n	İmam (a.s)&#39;dan Peygamber (s.a.a)&#39;in ayrıca her g&uuml;n kıldığı elli rek&acirc;t nafile namazı hakkında sorduk. İmam (a.s) buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Peygamber (s.a.a) başka aylarda kıldığı elli rek&acirc;t nafile namazını Ramazan ayında da kılar ve ondan eksiltmezdi.&quot; &quot;S&uuml;nen&uuml;n-Nebi&quot; s.: 244-247.</div>\n</div>','Peygamber (s.a.a)’in Züht ve İbadeti','','publish','closed','open','','peygamber-s-a-ain-zuht-ve-ibadeti','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2653',0,'post','',0),(2654,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Hz. Hatice&#39;ye Kureyş kabilesinin &ouml;nde gelen erkekleri talip oldu. Tekliflerini kabul etmesi i&ccedil;in ona madd&icirc; vaatler sundular. Fakat o bu tekliflerin hepsini reddetti.&nbsp;</p>\n\n<p>\n	<strong>1- Kutsal Evlilik</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a) gibi kişiliği ile herkesten e karşı &uuml;st&uuml;nl&uuml;k kuran olan bir kişinin kendisine m&uuml;nasip, b&uuml;y&uuml;k ama&ccedil;ları ve değerleri ile uyum sağlayacak olan, kendisi ile beraber cihat yolculuğunu ve sıkıntılarla dolu &ccedil;abasını s&uuml;rd&uuml;recek, zorluklarına ve meşakkatlerine sabredecek bir kadın ile evlenmesi gerekirdi. O g&uuml;nlerde Hz. Peygamber&#39;e (s.a.a) ve s&ouml;z&uuml;n&uuml; ettiğimiz g&ouml;reve uygun d&uuml;şecek Hatice&#39;den başka bir kadın yoktu. Bu birlikteliği y&uuml;ce Allah&#39;ın dilemesi sonucunda, Hz. Hatice&#39;nin kalbi b&uuml;t&uuml;n duyguları ile Hz. Peygamber&#39;e y&ouml;neldi ve onun y&uuml;ce şahsına bağlandı. Hz. Hatice (r.a) Kureyş kabilesinin en şerefli, en zengin ve en g&uuml;zel kadınlarından biri idi. Cahiliye d&ouml;neminde &quot;temiz hanım&quot; ve &quot;Kureyş&#39;in hanımefendisi&quot; gibi nitelemeler ile anılırdı. Kabilesinin b&uuml;t&uuml;n erkekleri onunla evlenmek i&ccedil;in g&uuml;&ccedil;l&uuml; bir arzu i&ccedil;inde idiler.</p>\n\n<p>\n	Hz. Hatice&#39;ye Kureyş kabilesinin &ouml;nde gelen erkekleri talip oldu. Tekliflerini kabul etmesi i&ccedil;in ona madd&icirc; vaatler sundular. Fakat o bu tekliflerin hepsini reddetti.[1] &Ccedil;&uuml;nk&uuml; meseleleri &ouml;l&ccedil;&uuml;p tartan &uuml;st&uuml;n bir akla sahipti. Fakat Hz. Peygamber&#39;i (s.a.a) se&ccedil;ti. &Ccedil;&uuml;nk&uuml; onda asalet, &uuml;st&uuml;n bir se&ccedil;kinlik ve y&uuml;ce ahl&acirc;k, erdemli meziyetler ve y&uuml;ce değerlerin toplu olduğunu g&ouml;rd&uuml;. Bu y&uuml;zden onun y&uuml;celik alanına girmeyi isteyerek kendini ona eş olmak istediğini arz etti.</p>\n\n<p>\n	Tarih&icirc; kaynakların ağırlıkla verdikleri bilgiye g&ouml;re evlenme arzusunu ilk ortaya koyan taraf Hz. Hatice oldu. Bu arzu &uuml;zerine Ebu Talip, ailesini ve birka&ccedil; Kureyşliyi yanına alarak Hz. Hatice&#39;yi o sırada velisi olan b&uuml;y&uuml;ğ&uuml;nden istemeye gitti. Bu veli, Hatice&#39;nin amcası Amr b. Esed idi.[2] Ağırlıkla kabul edilen g&ouml;r&uuml;şe g&ouml;re bu olay Resulullah&#39;ın (s.a.a) peygamber olmasından on beş yıl &ouml;nce ger&ccedil;ekleşti.</p>\n\n<p>\n	Ebu Talip bu evlenme teklifi dolayısıyla yaptığı konuşmanın bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle dedi: &quot;Şu Beytullah&#39;ın Rabbine hamdolsun. O Rab ki, bizi İbrahim&#39;in &ccedil;ocuklarından kıldı ve İsmail&#39;in soyundan t&uuml;retti ve bizi g&uuml;venli bir hareme yerleştirdi. Bizi insanlar &uuml;zerine h&uuml;k&uuml;mdar kıldı. Bize i&ccedil;inde yaşadığımız bu beldeyi bereketli ve kutsal yaptı&hellip; G&ouml;rm&uuml;ş olduğun bu kardeşimin oğlu, kendisi ile &ouml;l&ccedil;&uuml;leceği her Kureyşli erkekten mutlaka daha değerli baskın, karşılaştırılacağı başka her erkekten mutlaka &uuml;st&uuml;nd&uuml;r. Her ne kadar malı-m&uuml;lk&uuml; az ise de ahl&acirc;k y&ouml;n&uuml;nden hi&ccedil; kimse ona denk gelemez. Mal-m&uuml;lk gelip ge&ccedil;ici bir nasip, kaybolmaya mahkum bir g&ouml;lgedir. Bu yeğenimde Hatice&#39;ye karşı bir arzu olduğu gibi, Hatice&#39;nin de ona karşı bir arzusu vardır. Hatice&#39;nin rızası ve emri ile onu senden istemeye geldik. Mihir malı, hemen verilecek olanı ile sonraya kalacak olanı dahil olmak &uuml;zere benim y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;mdedir... Şu Beytullah&#39;a yemin ederim ki, bu yeğenimde b&uuml;y&uuml;k bir nasip, yaygın bir inan&ccedil; ve olgun bir g&ouml;r&uuml;ş vardır.&quot;[3]</p>\n\n<p>\n	Fakat Hatice daha sonra belirlenen mihri kendi malından tazmin etti. Bazı kimselerin: &quot;Ne acayip şey! Mihir erkeklerin kadınlara karşı bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;d&uuml;r.&quot; demeleri &uuml;zerine kızan Ebu Talip ş&ouml;yle dedi: &quot;Benim bu yeğenim gibi oldukları takdirde erkekler en y&uuml;kl&uuml; paralar ve en b&uuml;y&uuml;k mihirlerle talip olunurlar. Ama eğer evlenecek erkekler sizin gibi olurlarsa ancak pahalı mihirlerle evlenebilirler.&quot;</p>\n\n<p>\n	Bazı kaynaklarda, Hz. Hatice&#39;nin mihrinin Hz. Peygamber&#39;in (s.a.a) kendisi tarafından karşılandığı kaydedilir. Bu g&ouml;r&uuml;ş&uuml; kabul etmenin bir sakıncası yoktur.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Hz. Peygamber&#39;in (s.a.a) Hatice&#39;ye verilen mihri Ebu Talip aracılığı ile karşılaması m&uuml;mk&uuml;nd&uuml;r. Hz. Peygamber (s.a.a) insanların kalplerinde ne kadar y&uuml;ksek bir konumu olduğunu ve Haşimoğulları&#39;nın ne kadar şerefli ve &uuml;st&uuml;n bir derecenin sahibi olduklarını Ebu Talib&#39;in evlenme teklifi sırasındaki konuşmasından anlamamız m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	<strong>Hz. Hatice&#39;nin Hz. Peygamber&#39;le (s.a.a) Evlenmeden &Ouml;nceki Hayatı</strong></p>\n\n<p>\n	Hz. Hatice, şeceresi &ccedil;ok eski tarihlere varan, g&uuml;zel anıya, &uuml;st&uuml;n ahl&acirc;ka sahip ve Halil İbrahim&#39;in (a.s) dini olan Hanif dine eğilimli bir aile ortamında doğdu. Babası Huveylid, Hacer&uuml;&#39;l-Esved&#39;i Yemen&#39;e taşımak isteyen Yemen h&uuml;k&uuml;mdarına karşı &ccedil;ıktı.</p>\n\n<p>\n	&nbsp;İnancını ve din&icirc; sembolleri savunmakta kararlı bir kimse olduğu i&ccedil;in h&uuml;k&uuml;mdarın &ccedil;ok sayıda destekleyicisinin olması onu yıldırmadı. Hz. Hatice&#39;nin dedesi Esed b. Abduluzza, haksızlığa uğrayanları destekleme temeline dayanan Hılfu&#39;l-Fudul Antlaşması&#39;nın &ouml;nde gelen katılımcılarındandı.</p>\n\n<p>\n	Bilindiği gibi Hz. Peygamber (s.a.a) bu antlaşmanın &ouml;nemini vurgulamış ve dayanağını oluşturan değerleri desteklemişti.[4] Hz. Hatice&#39;nin amcasının oğlu Vereka b. Nevfel ise, Hıristiyanlar ve Yahudilerle yakın ilişkiler kurmuş, onların kutsal kitaplarını incelemişti.</p>\n\n<p>\n	Hz. Hatice&#39;nin Hz. Peygamber (s.a.a) ile evlenmeden &ouml;nceki hayatı hakkında tarih&icirc; kaynaklar bize g&uuml;venilir ve ayrıntılı bilgiler vermiyor.</p>\n\n<p>\n	Bir rivayete g&ouml;re Hz. Hatice Hz. Peygamber&#39;den (s.a.a) &ouml;nce iki evlilik yapmış &Ouml;nceki eşleri Atik b. &Acirc;id el-Mahzum&icirc; ve Ebu Hale et-Temim&icirc;&rsquo;dir. ve bu evliliklerden Atik b. &Acirc;id el-Mahzum&icirc; ve Ebu Hale et-Temim&icirc; adlarında iki birka&ccedil; &ccedil;ocuğu olmuştu.[5]</p>\n\n<p>\n	Oysa başka kaynaklara g&ouml;re o, Hz. Peygamber&#39;le (s.a.a) evlendiğinde bakire idi. Bu duruma g&ouml;re Zeynep ve Rukiye Hz. Hatice&#39;nin Hale adındaki kız kardeşinin kızları idi ve annelerinin &ouml;l&uuml;m&uuml; &uuml;zerine teyzeleri Hz. Hatice tarafından evl&acirc;t edinilmişlerdi.[6]</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ile evlendiğinde Hz. Hatice&#39;nin (r.a) ka&ccedil; yaşında olduğu konusunda da tarih&ccedil;iler arasında ihtil&acirc;f vardır. Bu rivayetlerin kimine g&ouml;re Hz. Hatice o sırada yirmi beş, kimine g&ouml;re yirmi sekiz, kimine g&ouml;re otuz, kimine g&ouml;re otuz beş ve kimine g&ouml;re kırk yaşında idi.[7]</p>\n\n<p>\n	<strong>2- Hacer&uuml;&#39;l-Esved&#39;in Yerine Konması</strong></p>\n\n<p>\n	K&acirc;be&#39;nin Araplar arasında saygın bir konumu vardı. &Ccedil;&uuml;nk&uuml; cahiliye d&ouml;neminde ona &ouml;zen g&ouml;steriyorlar, orayı d&uuml;zenli bir şekilde ziyaret ediyorlardı. Hz. Peygamber&#39;in peygamber olmasından beş yıl &ouml;nce meydana gelen bir sel K&acirc;be&#39;yi yıkmıştı. Bunun &uuml;zerine toplanan Kureyşliler K&acirc;be&#39;yi genişleterek yeniden inşa etmeyi kararlaştırdılar ve bu karar &uuml;zerine Kureyş ve Mekke ileri gelenleri hemen işe başladılar.</p>\n\n<p>\n	Fakat bina y&uuml;kselip de Hacer&uuml;&#39;l-Esved&#39;in konulacağı yere sıra gelince, bu taşı kimin yerine koyacağı &uuml;zerinde anlaşmazlığa d&uuml;şt&uuml;ler. Her kabile bu şerefin sırf kendisinin olmasını istiyordu. Anlaşma olmayınca savaş hazırlığına giriştiler. Her kabile, yandaşı ve m&uuml;ttefiki olan kabile ile bir araya gelerek gruplaştılar.</p>\n\n<p>\n	Bu arada K&acirc;be&#39;nin inşası işini bir yana bıraktılar. Sonra mescide toplanarak meseleyi m&uuml;zakere ettiler. Uzun m&uuml;zakereler sonunda, o andan itibaren o toplantıya ilk gelen kimsenin aralarında hakem olmasına ortak karar verdiler ve o hakemin g&ouml;stereceği &ccedil;&ouml;z&uuml;me uyacakları yolunda birbirlerine s&ouml;z verdiler.</p>\n\n<p>\n	Tam bu sırada Abdullah oğlu Muhammed&#39;in (s.a.a) yanlarına ilk gelen olduğunu g&ouml;rd&uuml;klerinde: &quot;Bu, (Muhammed) Emin&#39;dir; onun vereceği karara razıyız.&quot; dediler. Bunun &uuml;zerine Hz. Peygamber (s.a.a) anlaşmazlığı &ccedil;&ouml;zmeye koyuldu. Bunun i&ccedil;in Hacer&uuml;&#39;l-Esved&#39;i yere serdiği bir elbise &uuml;zerine koydu ve her kabilenin elbisenin bir ucundan tutmasını s&ouml;yledi. Arkasından: &quot;Şimdi hep birlikte taşı kaldırın.&quot; dedi. Kabile temsilcileri onun dediğini yapıp da taşı konacağı yerin hizasına kadar kaldırdıklarında, Hz. Peygamber kendi m&uuml;barek elleri ile taşı alıp onu konması gereken yere yerleştirdi. Arkasından kabileler &ccedil;alışmaya devam ederek K&acirc;be&#39;nin inşası işini tamamladılar.[8]</p>\n\n<p>\n	Bazı tarih&ccedil;ilerin verdiği bilgiye g&ouml;re Araplar cahiliye d&ouml;neminde Hz. Peygamber&#39;in (s.a.a) hakemliğine başvururlardı. &Ccedil;&uuml;nk&uuml; o karar verirken aldatmacadan ve karşısındakilerle tartışmaktan kesinlikle uzak dururdu.[9]</p>\n\n<p>\n	Onun g&ouml;sterdiği bu cidd&icirc; tutum, o kabilelerin vicdanlarında b&uuml;y&uuml;k bir etki bırakmış, Hz. Peygamber&#39;in (s.a.a) sosyal konumunu pekiştirmede b&uuml;y&uuml;k bir g&ouml;zetleyici ve yeni bir boyut oluşturmuş, dikkatleri onun liderlik yeteneğine ve idarecilik maharetine &ccedil;evirmişti. B&ouml;ylece onun y&uuml;ce bilgeliğine, &uuml;st&uuml;n zek&acirc;sına ve benzersiz g&uuml;venirliğine duyulan g&uuml;ven yoğunluk kazanmıştı.</p>\n\n<p>\n	<strong>3- Hz. Ali&#39;nin (a.s) Doğumu ve Hz. Peygamber (s.a.a) Tarafından Eğitilmesi</strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a) ile Ebu Talip oğlu Hz. Ali (a.s) arasındaki ilişki yakın akrabalık bağı ile sınırlı değildir. Bu ilişki son derece derin fikr&icirc; ve duygusal bir ilişki olarak kendisini g&ouml;sterir.</p>\n\n<p>\n	Hz. Ali&#39;nin annesi Fatıma bint-i Esed, K&acirc;be&#39;nin i&ccedil;inde doğurduğu oğlunu kucağına alarak K&acirc;be&#39;den &ccedil;ıktığında karşılaştığı ilk kişi Hz. Peygamber (s.a.a) oldu.[10] Hz. Peygamber bu karşılama sırasında Hz. Ali&#39;yi annesinin kucağından alarak bağrına bastı.[11] Bu olay Peygamber&#39;in ona y&ouml;nelik ilgisinin ve ona d&ouml;n&uuml;k &ouml;zel yetiştirme s&uuml;recinin başlangıcı idi.</p>\n\n<p>\n	Bu yeni doğan bebek, anne-babası ile amcasının oğlu olan Hz. Peygamber&#39;in (s.a.a) kucaklarında b&uuml;y&uuml;d&uuml;. Hz. Peygamber O sık sık amcasının evine giderdi. Hz. Hatice (r.a) ile evlendikten sonra bile bu gidip gelmeler aynı sıklıkta devam etti. Hz. Peygamber ona, başka hi&ccedil; kimseye g&ouml;stermediği &uuml;st&uuml;n bir duygu ve &ouml;zen seli ile yaklaşıyordu. Uyanıkken ona okşayıcı s&ouml;zler s&ouml;yler, onu g&ouml;ğs&uuml;nde taşır ve uyutmak i&ccedil;in beşiğini sallardı. Uzun yıllar boyunca devam eden bu ilgi, herkesin dikkatini &ccedil;eken bu b&uuml;y&uuml;k şefkat Hz. Ali&#39;nin davranışlarında ve zihn&icirc; yapısında etkilerini g&ouml;stermekten geri kalmadı. Hatta onun diline ve s&ouml;zlerine bariz belirtilerle yansıdı. Nitekim Hz. Ali (a.s), Hz. Peygamber (s.a.a) ile arasındaki sıkı yakınlığı ş&ouml;yle ifade ediyor:</p>\n\n<p>\n	&quot;Resulullah&#39;a (s.a.a) ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. &Ccedil;ocuktum hen&uuml;z, o beni bağrına basardı. Yatağına alırdı. V&uuml;cudunu bana s&uuml;rer, beni koklardı. Lokmayı &ccedil;iğner, ağzıma verir, yedirirdi. Ne bir yalan s&ouml;ylediğimi duymuştur, ne bir k&ouml;t&uuml;l&uuml;k ettiğimi g&ouml;rm&uuml;şt&uuml;r... Ben her an deve yavrusu nasıl annesinin ardından giderse onun ardından &ouml;yle giderdim. O her g&uuml;n bana huylarından birini belletir, ona uymamı buyururdu.&quot;[12]</p>\n\n<p>\n	Kureyş kabilesi bir d&ouml;nem şiddetli bir ekonomik sıkıntıya d&uuml;şm&uuml;şt&uuml;. Bu bunalım sırasında Hz. Peygamber (s.a.a) hemen amcaları Abbas&#39;a ve Hamza&#39;ya Ebu Talib&#39;e bu sıkıntılı d&ouml;neminde yardım ve destek olmalarını &ouml;nerdi. Bu &ouml;neri &uuml;zerine Abbas Talib&#39;i, Hamza Cafer&#39;i yanına alırken, Ebu Talip Akil&#39;in kendi yanında kalmasını istedi. Hz. Peygamber (s.a.a) de yanına Ali&#39;yi (a.s) aldı ve onlara ş&ouml;yle dedi: &quot;Ben y&uuml;ce Allah&#39;ın size vermeyip benim i&ccedil;in sizin &uuml;zerinize se&ccedil;tiği kişiyi, yani Ali&#39;yi se&ccedil;tim.&quot;[13]</p>\n\n<p>\n	B&ouml;ylece Hz. Ali (a.s), amcasının oğlu Muhammed&#39;in (s.a.a) evine taşınarak onun g&ouml;zetimine girdi. Kişiliği bu evde keskin hatlarıyla belirmeye başladı. &Ouml;mr&uuml;n&uuml;n son anlarına kadar da Peygamber&#39;den hi&ccedil; ayrılmadı. Hz. Peygamber&#39;in (s.a.a) Hz. Ali&#39;ye (a.s) verdiği &ouml;nem ekonomik bunalım d&ouml;nemi ile sınırlı kalmadı. Bu da bize Hz. Peygamber&#39;in başka bir şeyi ama&ccedil;ladığını g&ouml;sterir. Hz. Peygamber (s.a.a) onu kendi g&ouml;zetiminde &uuml; &ouml;n&uuml;nde eğiterek &ouml;zel y&uuml;k&uuml;ml&uuml;l&uuml;kleri i&ccedil;in bir şekilde hazırlamak istiyordu. Bu yetişmişlik sayesinde Hz. Ali (a.s) Son Peygamber&#39;in şeriatını korumaya ilişkin b&uuml;y&uuml;k bir il&acirc;h&icirc; fonksiyonu ger&ccedil;ekleştirme imk&acirc;nını elde edecekti. O il&acirc;h&icirc; fonksiyon ki, y&uuml;ce Allah onun i&ccedil;in yaratıklarının en hayırlısı ve kullarının en se&ccedil;kinini g&ouml;revlendirmişti.</p>\n\n<p>\n	İşte b&ouml;ylece y&uuml;ce Allah, Hz. Ali&#39;nin (a.s) &ccedil;ocukluğunun ilk d&ouml;neminden itibaren Hz. Peygamber&#39;in (s.a.a) kanatları altında yaşamasının ortamını hazırladı. Bu ortamda, o Hz. Peygamber&#39;in sevgisinden, şefkatinden nasiplenecek, g&uuml;zel ahl&acirc;kının ve y&uuml;ksek meziyetlerinin &ouml;rneklerini kişiliğine aktaracaktı. Hz. Peygamber (s.a.a) de ona sevdiği bir oğluymuş gibi davrandı... O, Hz. Peygamber&#39;in (s.a.a) etrafında cereyan eden b&uuml;t&uuml;n gayb&icirc; gelişmeleri onunla birlikte yaşadı. &Ccedil;&uuml;nk&uuml; g&uuml;n boyu t&uuml;m hallerinde ondan hi&ccedil; ayrılmıyordu.[14]</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) hayatı ile ilgili olarak tarihin &ouml;n&uuml;m&uuml;ze koyduğu bilgiler, gerek peygamberlik &ouml;ncesinde, gerek peygamberlik d&ouml;neminde Hz. Peygamber&#39;in elinden gerek peygamberliği &ouml;ncesinde, gerek peygamberliği d&ouml;neminde aldığı il&acirc;h&icirc; misyona hazırlık eğitiminin, sırf ona y&ouml;nelik olan psikolojik ve duygusal olgunlaştırma temrininin &ccedil;apını derinliğine ve g&uuml;&ccedil;l&uuml; bir şekilde g&ouml;z&uuml;m&uuml;z &ouml;n&uuml;nde canlandırmaktadır. O hazırlayıcı eğitim ki, onun Hz. Ali&#39;yi (a.s) Hz. Peygamber&#39;den (s.a.a) sonra siyas&icirc; merciiyete l&acirc;yık olmanın &ouml;tesinde fikr&icirc; ve ilm&icirc; merciiyete l&acirc;yık konumda olduğunu ispatlamaktadır.</p>\n\n<p>\n	4- Peygamberlikten &Ouml;nceki Kişilik &Ouml;zellikleri</p>\n\n<p>\n	Arap Yarımadası toplumunun b&uuml;t&uuml;n kesimlerinde toplumsal bağlara ilişkin gevşeme ve kopma belirtilerinin a&ccedil;ık&ccedil;a ortaya &ccedil;ıktığı bir d&ouml;nemde Hz. Peygamber&#39;in (s.a.a) adı bir yıldız gibi parladı. Bu toplumsal &ccedil;&ouml;k&uuml;ş&uuml;n tersine Muhammed b. Abdullah&#39;ın (s.a.a) kişiliği g&uuml;nden g&uuml;ne parlaklığını ve y&uuml;celiğini arttırıyordu.</p>\n\n<p>\n	Onun tutarlı ve sapmaz kişiliği, davranışlarının ve ahl&acirc;k&icirc; m&uuml;kemmelliğinin b&uuml;t&uuml;n y&ouml;nlerinde g&ouml;r&uuml;lmeye başladı. Bunun yanı sıra bariz c&ouml;mertliğinde ve soy temizliğinde somutlaşan ailev&icirc; asaletin şerefi ile donanmıştı. B&uuml;t&uuml;n bunların &uuml;zerinde gayb&icirc; yardımın, onu her t&uuml;rl&uuml; g&uuml;nahtan ve k&ouml;t&uuml;l&uuml;kten koruyan il&acirc;h&icirc; doğrultma g&uuml;c&uuml;n&uuml;n avantajını, desteğini de hesaba katmalıyız.</p>\n\n<p>\n	Hz. Ali (a.s), insanlar i&ccedil;inde Hz. Peygamber&#39;e (s.a.a) en yakın, onu en iyi tanıyan kişi idi. Buna g&ouml;re onun Peygamber hakkındaki s&ouml;z&uuml; bu konudaki en doğru s&ouml;zd&uuml;r. O ş&ouml;yle diyor: &quot;O s&uuml;tten kesildiği andan itibaren Allah, meleklerinden pek b&uuml;y&uuml;k bir meleği ona eş etmişti. O melek gece-g&uuml;nd&uuml;z ona y&uuml;celikler yolunu g&ouml;sterir, &acirc;lem ehlinin en g&uuml;zel huylarını belletirdi.&quot;[15]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Rivayetlerde onun &ccedil;ocukluğundan beri putlardan ne kadar nefret ettiği vurgulanır. Nitekim amcası Ebu Talip ile birlikte yaptığı Şam yolculuğunun hik&acirc;yesinde onun putlara değer vermeyi reddettiğini g&ouml;r&uuml;yoruz.[16]</div>\n</div>\n\n<p>\n	Hz. Peygamber kendisi ve kişiliğinin inşası i&ccedil;in maneviyat ve y&uuml;ksek değerler a&ccedil;ısından zengin ve kendine &ouml;zg&uuml; bir hayat y&ouml;ntemi se&ccedil;ti. Bunun sonucu olarak hayatının hi&ccedil;bir d&ouml;neminde ne bir kimseye y&uuml;k oldu ve ne &ccedil;alışmaktan uzak durdu. Hen&uuml;z taze bir delikanlı iken ailesinin koyunlarına &ccedil;obanlık yaptı[17] ve gen&ccedil;liğinin baharında ticaret maksadı ile Şam&#39;a yolculuk yaptı.[18] Benzersiz kişiliğinin başka bir yanında m&uuml;kemmel merhametinde, zayıflara ve fakirlere y&ouml;nelik titiz ilgisinde somutlaşan insan&icirc; g&uuml;zelliğini g&ouml;r&uuml;r&uuml;z. Bu tarafının en &ccedil;arpıcı &ouml;rneği, Zeyd b. Harise&rsquo;ye karşı tutumudur. Zeyd babasının yanına d&ouml;nmeyi reddederek Hz. Peygamber&#39;in (s.a.a) yanında yaşayacağı onurlu hayatı tercih etmişti [19]</p>\n\n<p>\n	B&ouml;ylece &ouml;ğreniyoruz ki Hz. Peygamber (s.a.a), peygamberliğinden &ouml;nce zek&icirc;, erdemli, olgun bir kişi idi. Arap Yarımadası&#39;nın cahiliye toplumunda insan&icirc; ve toplumsal ilişkilerin gerektirdiği en y&uuml;ce dayanaklara sahip olarak Arap Yarımadası&#39;nın cahiliye toplumunda gen&ccedil;lik yıllarını ge&ccedil;irdi. &Ouml;rnek kişiliği ile o g&uuml;n&uuml;n toplumlarında yaşayan kendisi dışındaki herkese karşı &uuml;st&uuml;nl&uuml;k sağladı. Bu konuda Kur&#39;&acirc;n-ı Kerim onun i&ccedil;in ş&ouml;yle tanıklık ediyor: &quot;Hi&ccedil; ş&uuml;phesiz sen y&uuml;ce bir ahl&acirc;k &uuml;zeresin.&quot;[20]</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -Biharu&#39;l-Envar, c.16, s.22</p>\n\n<p>\n	[2] -es-Siretu&#39;l-Halebiyye, c.1, s.137</p>\n\n<p>\n	[3] -el-K&acirc;fi, c.5, s.374; el-Keşşaf ve Rabiu&#39;l-Ebrar&#39;dan naklen Biharu&#39;l-Envar, c.16, s.5, ; es-Siretu&#39;l-Halebiyye, c.1, s.139; Tarih-i Yakub&icirc;, c.2, s.20; el-Evail, Ebu Hilal, c.1, s.162</p>\n\n<p>\n	[4] -es-Siretu&#39;n-Nebeviyye, c.1, s.141</p>\n\n<p>\n	[5] - Rivayetlerin farklılığı ile ilgili olarak bkz: el-İsabe, c.3, s.611; es-Siretu&#39;l-Halebiyye, c.1, s.140; Usdu&#39;l-Gabe, c.5, s.71 ve 121</p>\n\n<p>\n	[6] -Menakıb-ı &Acirc;l-i Ebi Talip, c.1, s.159; A&#39;lamu&#39;l-Hidaye, C&uuml;z: 3; es-Sahih Min Sireti&#39;n-Nebiyyi&#39;l-&Acirc;zam, c.1, s.121-126</p>\n\n<p>\n	[7] -es-Siretu&#39;l-Halebiyye, c.1, s.140; el-Bidaye Ve&#39;n-Nihaye, c.2, s.295; Biharu&#39;l-Envar, c.16, s.12; Siret-u Moğoltay, s.12; es-Sahih Min Sireti&#39;n-Nebiyyi&#39;l-&Acirc;zam, c.1, s.126</p>\n\n<p>\n	[8] -Tarih-i Yakub&icirc;, c.2, s.19; Siret-u İbn-i Hişam, c.1, s.204; el-Bidaye Ve&#39;n-Nihaye, c.2, s.300; Tarih-i Taber&icirc;, c.2, s.37, el-İstikame basımı.</p>\n\n<p>\n	[9] -es-Siretu&#39;l-Halebiyye, c.1, s.145</p>\n\n<p>\n	[10] -H&acirc;kim Nişabur&icirc; ş&ouml;yle der: &quot;Fatıma bint-i Esed&#39;in Emir&uuml;&#39;l-M&uuml;minin Ali b. Ebu Talib&#39;i K&acirc;be&#39;nin i&ccedil;inde doğurdunu ifade eden rivayetlerin sayısı olduk&ccedil;a fazladır.&quot; el-M&uuml;stedrek Ala&#39;s-Sahihayn, c.3, s.483</p>\n\n<p>\n	[11] -el-Fusulu&#39;l-Muhimme, İbn-i Sabbağ, s.13</p>\n\n<p>\n	[12] - Nehc&uuml;&#39;l-Bel&acirc;ğa, 192. hutbe, Kasıa hutbesi.</p>\n\n<p>\n	[13] -Mekatilu&#39;t-Talibiyyin, s.36; el-K&acirc;mil Fi&#39;t-Tarih, c.1, s.37</p>\n\n<p>\n	[14] -Nehc&uuml;&#39;l-Bel&acirc;ğa, 192. hutbe; Şerh-u Nehci&#39;l-Bel&acirc;ga, İbn-i Ebi&#39;l-Hadid, c.4, s.315</p>\n\n<p>\n	[15] -Nehc&uuml;&#39;l-Bel&acirc;ğa, hutbe: 192</p>\n\n<p>\n	[16] -es-Siretu&#39;n-Nebeviyye, c.1, s.182; et-Tabakatu&#39;l-K&uuml;bra, c.1, s.154</p>\n\n<p>\n	[17] -es-Siretu&#39;l-Halebiyye, c.1, s.125; Sefinetu&#39;l-Bihar, &quot;Nebee&quot; maddesi; es-Siretu&#39;n-Nebeviyye, İbn-i Hişam, c.1, s.166</p>\n\n<p>\n	[18] -Biharu&#39;l-Envar, c.16, s.22; Keşfu&#39;l-Gumme, c.2, s.13; el-K&acirc;mil Fi&#39;t-Tarih, c.2, s.24</p>\n\n<p>\n	[19] -el-İsabe, c.1, s.545; Usdu&#39;l-Gabe, c.2, s.225</p>\n\n<p>\n	[20] - Kalem, 4</p>\n\n<p>\n	<strong>Alulbeyt</strong></p>','Evlilikten Peygamberliğe Kadar Allah Resulü (s.a.a)','','publish','closed','open','','evlilikten-peygamberlige-kadar-allah-resulu-s-a-a','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2654',0,'post','',0),(2655,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	&nbsp;&ldquo;Resulullah (s.a.a) herkesten daha hekim, daha halim, daha şecaatli, daha adil ve daha şefkatli idi. Eli, kendisine helal olmayan kadına kesinlikle dokunmamıştır. İnsanların en c&ouml;merdi idi; hi&ccedil;bir dirhem ve dinar onun yanında kalmadı; eğer bir şey artmış olsaydı ve onu da verecek bir kimse bulamasaydı, onu muhta&ccedil;lara ulaştırmadık&ccedil;a gece rahat edemezdi. Allah&rsquo;ın verdiği rızktan, bir yılın azığından &ccedil;ok g&ouml;t&uuml;rmezdi; hurma ve arpanın en d&uuml;ş&uuml;ğ&uuml;n&uuml; kendisi i&ccedil;in alırdı, geri kalanı Allah yolunda verirdi. Kim ondan bir şey isteseydi ona bağışta bulunurdu. Yerin &uuml;zerinde otururdu, yerin &uuml;zerinde yatardı, yerin &uuml;zerinde yemek yerdi; ayakkabı ve elbisesini kendisi yamardı; evin kapısını kendisi a&ccedil;ardı; kendisi koyun sağardı; devenin s&uuml;t&uuml;n&uuml; sağmak i&ccedil;in kendisi onun ayağını bağlardı; hizmet&ccedil;isi el değirmenini &ccedil;evirmekten yorulduğunda, onunla el değirmeni &ccedil;evirirdi; abdest suyunu geceleri kendisi hazırlardı; s&uuml;rekli başını aşağı eğip susardı; halkın huzurunda dayanarak oturmazdı; ailesinin işlerinde onlara yardım ederdi; eti kendisi doğrardı; yemeğe oturduğunda k&ouml;leler gibi otururdu; yemekten sonra parmaklarını yalardı; kesinlikle geğirmezdi; h&uuml;r ve k&ouml;lenin davetini kabul ederdi; bir yudum s&uuml;t olsa bile hediyeyi kabul ederdi ve onu yerdi; ama sadaka yemezdi; g&ouml;z&uuml;n&uuml; bir adamın y&uuml;z&uuml;ne dikmezdi.</p>\n\n<p>\n	Allah i&ccedil;in sinirlenirdi, kendisi i&ccedil;in sinirlenmezdi; a&ccedil;lıktan karnına taş bağlardı; evde her ne hazırlanırdıysa onu yerdi; hi&ccedil;bir şeyi geri &ccedil;evirmezdi; iki elbise (&uuml;st &uuml;ste) giymezdi; Yemen malı aba, y&uuml;nden olan geniş c&uuml;ppe, pamuk ve keten olan elbiseler giyerdi; elbiselerinin &ccedil;oğu beyazdı; başına sarık sarardı; g&ouml;mleği sağ taraftan giyerdi; Cuma g&uuml;n&uuml; i&ccedil;in &ouml;zel elbisesi vardı; yeni bir elbise giydiğinde eskisini fakirlere verirdi; bir abası vardı, nereye gitse onu ikiye katlayıp &uuml;zerinde otururdu; sağ elinin k&uuml;&ccedil;&uuml;k parmağına g&uuml;m&uuml;ş y&uuml;z&uuml;ğ&uuml; takardı; kavunu severdi; k&ouml;t&uuml; kokulardan hoşlanmazdı; abdest alırken dişlerini misvakla temizlerdi; bir hayvana bindiğinde hizmet&ccedil;isi veya başkalarını da kendi arkasına alırdı; at, katır veya merkepten m&uuml;mk&uuml;n olan her ne varsa ona binerdi; merkebe eğersiz binerdi; (bazen) ayak yalın, abasız ve sarıksız y&uuml;r&uuml;rd&uuml;; cenazeleri teşyi ederdi; şehrin en uzak yerinde olsa bile hastanın ziyaretine giderdi; fakir ve yoksullarla beraber otururdu; onlarla yemek yerdi; kendi eliyle onlara yedirirdi; ilim ehli ve g&uuml;zel ahlaklı kimselere ikramda bulunurdu; her kavmin b&uuml;y&uuml;ğ&uuml;ne iyilik ederek kalplerini ısındırırdı; akrabalarına ihsan ederdi, Allah&rsquo;ın emrettiği hususlar hari&ccedil; onların bazılarını bazılarına tercih etmezdi; kimseye zorluk &ccedil;ıkarmazdı; &ouml;z&uuml;r dileyenin &ouml;zr&uuml;n&uuml; kabul ederdi. Kur&rsquo;an&rsquo;ın nazil olduğu ve &ouml;ğ&uuml;t verme zamanı hari&ccedil; s&uuml;rekli tebess&uuml;m ederdi; kahkahasız da g&uuml;lerdi; hizmet&ccedil;ilerinin yeme, i&ccedil;me ve giyimlerinde başlarına dikilmezdi; kimseye s&ouml;vmezdi; hi&ccedil;bir kadın veya hizmet&ccedil;iye lanet etmezdi; kimseyi kınamazdı; ancak, &quot;o işi terk et.&quot; derdi; bir ihtiya&ccedil;tan dolayı yanına gelen her h&uuml;r, k&ouml;le ve cariyenin ihtiyacını karşılamak i&ccedil;in kalkıp onlarla giderdi; sert ve katı kalpli değildi; &ccedil;arşıda (tartışınca) sesini &ccedil;ok y&uuml;kseltmezdi; k&ouml;t&uuml;ye, k&ouml;t&uuml;yle karşılık vermezdi; ama bağışlayıp affederdi. Karşılaştığı herkese selam verirdi; kim bir iş i&ccedil;in onun yanına gelmiş olsaydı, o &ccedil;ıkıp gidene kadar sabrederdi; bir kimsenin elinden tuttuğunda (merhabalaştığında) o elini &ccedil;ekmedik&ccedil;e, elini &ccedil;ekmezdi; bir m&uuml;sl&uuml;manla karşılaştığında musafaha ederdi; oturup kalktığında Allah&rsquo;ın zikriyle kalkardı; namaz kılarken bir adam onun yanına geldiğinde namazını kısa keserek ona y&ouml;nelip; &ldquo;Bir ihtiyacın mı vardır?&rdquo; diye sorardı; (yoksulların ona kolayca olaşabilmesi i&ccedil;in) meclisin baş tarafında değil, sonunda (yani kapı &ouml;n&uuml;nde) otururdu; genellikle kıbleye doğru otururdu; onun yanına gelen kimseye ikram ederdi; hatta bazen elbisesini bile onun altına sererdi; arkasındaki yastığı onun arkasına bırakarak onu kendisine tercih ederdi; neşe ve gazap halinde hakkın dışında bir şey s&ouml;ylemezdi; av etinden yerdi, ama av avlamazdı...&rdquo; [1]</p>\n\n<p>\n	[1] - Bihar&rsquo;ul- Envar, c. 16, s. 226-228.</p>','Resulullah’ın (s.a.a) Yüce Ahlakı','','publish','closed','open','','resulullahin-s-a-a-yuce-ahlaki','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2655',0,'post','',0),(2656,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>En G&uuml;zel &Ouml;rnek</strong></p>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Sizin i&ccedil;in Allah&rsquo;ın Resul&uuml;nde g&uuml;zel bir &ouml;rnek vardır.&rdquo;[1]</p>\n	</div>\n</div>\n\n<p>\n	<strong>1- Kul Gibi Yemek Yemesi ve Oturması </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) kul gibi yemek yer, kul gibi oturur ve kendisinin de bir kul olduğunu biliyordu.&rdquo;[2]</p>\n\n<p>\n	<strong>2- Uykudan Kalktığında Secde Etmesi </strong></p>\n\n<p>\n	İmam Bakır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) uykudan kalktığında (alnını yere koyarak) Allah&rsquo;a secde ederdi.&rdquo;[3]</p>\n\n<p>\n	<strong>3- Namaza Olan Aşkı</strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), ne yemeği ve ne de başka bir şeyi namaza tercih etmezdi; namaz vakti ulaştığında, ne ailesini tanırdı ve ne de dostunu.&rdquo;[4]</p>\n\n<p>\n	<strong>4- Kur&rsquo;&acirc;n Okuması</strong></p>\n\n<p>\n	İmam Bakır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), Kur&rsquo;an&rsquo;ı herkesten daha g&uuml;zel bir sesle okurdu.&rdquo;[5]</p>\n\n<p>\n	<strong>5- Namazda Ağlaması</strong></p>\n\n<p>\n	İmam Seccad (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), hi&ccedil;bir su&ccedil;u olmaksızın Allah korkusundan o kadar ağlardı ki, namaz kıldığı yer (secdegahı) ıslanırdı.&rdquo;[6]</p>\n\n<p>\n	<strong>6- &Uuml;mmetle Beraber Olması </strong></p>\n\n<p>\n	Enes bin Malik diyor ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) hasta ziyaretine giderdi, cenazeyi teşyi ederdi ve k&ouml;lenin davetine icabet ederdi.&rdquo;[7]</p>\n\n<p>\n	<strong>7- Birlikte Oturduğu Kimseye Saygısı </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;in birlikte oturduğu kimsenin &ouml;n&uuml;nde ayağını uzatması kesinlikle g&ouml;r&uuml;lmemiştir.&rdquo;[8]</p>\n\n<p>\n	<strong>8- S&ouml;z&uuml; Kesmemesi </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) kimsenin s&ouml;z&uuml;n&uuml;, haddini aşmadık&ccedil;a kesmezdi; kestiğinde de sakındırarak veya kalkarak bu işi yapardı.&rdquo;[9]</p>\n\n<p>\n	<strong>9- Oturma Adabı </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo; meclisin son kesiminde (boş olan yerde) otururdu ve diğerlerine de b&ouml;yle yapmalarını emrederdi.&rdquo;[10]</p>\n\n<p>\n	<strong>10- Misafire Karşı Davranışı </strong></p>\n\n<p>\n	İmam Musa Kazım (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;e misafir geldiğinde, Hazret onunla birlikte yemek yerdi; misafir elini yemekten &ccedil;ekmedik&ccedil;e, O elini &ccedil;ekmezdi.&rdquo;[11]</p>\n\n<p>\n	<strong>11- Musafaha Etmesi </strong></p>\n\n<p>\n	İmam Cafer Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) bir kimseyle musafaha ettiğinde (tokalaştığında), o kimse elini geri &ccedil;ekmedik&ccedil;e Hazret kesinlikle elini geri &ccedil;ekmezdi.&rdquo;[12]</p>\n\n<p>\n	<strong>12- G&uuml;ler Y&uuml;zl&uuml;l&uuml;ğ&uuml; </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) s&uuml;rekli g&uuml;ler y&uuml;zl&uuml; ve yumuşak huylu idi; sert ve katı değildi.&rdquo;[13]</p>\n\n<p>\n	<strong>13- Konuşması </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) kimseyi kınamazdı; kabahatini y&uuml;z&uuml;ne vurmazdı; s&uuml;r&ccedil;me ve ayıplarını aramazdı; sevabını &uuml;mit ettiği s&ouml;zler dışında (bir şey) konuşmazdı.&rdquo;[14]</p>\n\n<p>\n	<strong>14- Yemeği </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), Allah ruhunu alıncaya dek s&uuml;rekli arpa ekmeği yerdi.&rdquo;[15]</p>\n\n<p>\n	<strong>15- Şakası</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) şaka ve l&acirc;tife yapardı ama haktan başka bir şey s&ouml;ylemezdi.&rdquo;[16]</p>\n\n<p>\n	&nbsp;\n	<p>\n		<strong>16- Normal Yemesi</strong></p>\n</p>\n\n<p>\n	Resulullah (s.a.a) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Biz &ouml;yle bir aileyiz ki, acıkmadık&ccedil;a yemek yemeyiz ve yediğimizde de doyasıya yemeyiz.&rdquo;[17]</p>\n\n<p>\n	<strong>17- Toplumda Yemek Yemesi</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) toplumla birlikte yemek yediğinde, ilk olarak yemeğe elini O uzatırdı; halkın doyasıya yemesi i&ccedil;in de yine son olarak yemekten O elini &ccedil;ekerdi.&rdquo;[18]</p>\n\n<p>\n	<strong>18- Halkın Aklı Miktarınca Konuşması </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) kesinlikle kendi aklı miktarınca halkla konuşmamıştır. Kendisi (bu konuda) buyurmuştur ki: &ldquo;Biz peygamberler topluluğu, insanlarla akılları miktarınca konuşmakla g&ouml;revli kılınmışız.&rdquo;[19]</p>\n\n<p>\n	<strong>19- Adaletle Bakışı </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) bakışlarını ashabı arasında taksim edir ve ona-buna (herkese) eşit olarak bakardı.&rdquo;[20]</p>\n\n<p>\n	<strong>20- Şefkati </strong></p>\n\n<p>\n	İmam Bakır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) cemaat namazı kılarken bir &ccedil;ocuğun ağlama sesini duyduğunda, (cemaat namazına katılmış olan annenin &ccedil;ocuğuna yetişmesi i&ccedil;in) namazı hafif ve kısa kılırdı.&rdquo;[21]</p>\n\n<p>\n	<strong>21- Allah İ&ccedil;in Sinirlenmesi </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) İlah&icirc; sınırlar &ccedil;iğnenmedik&ccedil;e, kendisine yapılan zul&uuml;mden dolayı intikam almazdı. İlah&icirc; sınırlar &ccedil;iğnendiğinde sinirlenirdi; siniri de Allah i&ccedil;indi.&rdquo;[22]</p>\n\n<p>\n	<strong>22- Misvak Kullanması </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) uykudan kalktığı her vakit dişlerini misvaklardı.&rdquo;[23]</p>\n\n<p>\n	<strong>23- Vaktini &Uuml;&ccedil;e B&ouml;lmesi </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) kendi evine gittiğinde vaktini &uuml;&ccedil; kısma b&ouml;lerdi: Bir kısmını Allah&rsquo;a, bir kısmını ailesine ve bir kısmını da şahsi işlerine ayırırdı.&rdquo;[24]</p>\n\n<p>\n	<strong>24- Dilini Koruması </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) dilini, O&rsquo;nu ilgilendirmeyen ve O&rsquo;na faydası olmayan şeylerden korurdu; diliyle halkı bir araya toplar ve onları kendisinden ka&ccedil;ırmazdı.&rdquo;[25]</p>\n\n<p>\n	<strong>25- G&uuml;zel Ahlaklara Sahip Olması</strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) herkesten daha c&ouml;mert, daha cesaretli, daha doğru konuşan, daha vefalı, daha yumuşak huylu ve daha g&uuml;zel muaşeret edendi.&rdquo;[26]</p>\n\n<p>\n	<strong>26- Kız &Ccedil;ocuğu Olduğunda </strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;e bir kız &ccedil;ocuğunun olduğuna dair m&uuml;jde verildiğinde ş&ouml;yle buyuruyordu: &ldquo;Bir g&uuml;ld&uuml;r; rızkı ise Allah&rsquo;adır.&rdquo;[27]</p>\n\n<p>\n	<strong>27- Kıbleye Doğru Oturması </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) genellikle kıbleye doğru otururdu.&rdquo;[28]</p>\n\n<p>\n	<strong>28- Al&ccedil;ak G&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml; </strong></p>\n\n<p>\n	İmam Bakır (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&ldquo;Beş şeyi, benden sonra s&uuml;nnet olması i&ccedil;in &ouml;l&uuml;nceye dek terketmeyeceğim:</p>\n\n<p>\n	1)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; K&ouml;lelerle yerde yemek yemeği.</p>\n\n<p>\n	2)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Palanlanmış merkebe binmeği.</p>\n\n<p>\n	3)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ke&ccedil;iyi elimle sağmayı.</p>\n\n<p>\n	4)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;nl&uuml; elbise giymeği.</p>\n\n<p>\n	5)&nbsp;&Ccedil;ocuklara selam vermeği.[29]</p>\n\n<p>\n	&nbsp;\n	<p>\n		<strong>29- Sa&ccedil; ve Sakalını Taraması </strong></p>\n</p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) s&uuml;rekli olarak sa&ccedil; ve sakalını tarayıp d&uuml;zeltirdi; sa&ccedil; ve sakalını genellikle suyla (ıslatarak) d&uuml;zeltip tarardı.&rdquo;[30]</p>\n\n<p>\n	<strong>30- Konuşurken Tebess&uuml;m Etmesi</strong></p>\n\n<p>\n	Ebu Derda&rsquo;dan ş&ouml;yle dediği nakledilmiştir:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) bir s&ouml;z s&ouml;ylerken tebess&uuml;m ederdi.&rdquo;[31]</p>\n\n<p>\n	<strong>31- Y&uuml;r&uuml;y&uuml;ş&uuml;</strong></p>\n\n<p>\n	İbn-i Abbas&rsquo;tan ş&ouml;yle dediği nakledilmiştir:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) yol y&uuml;r&uuml;rken &ouml;yle canlı ve dinamik y&uuml;r&uuml;rd&uuml; ki, bu y&uuml;r&uuml;y&uuml;ş sahibinin aciz ve yorgun insanlar gibi y&uuml;r&uuml;mediği, hemen kendini g&ouml;sterirdi.&rdquo;[32]</p>\n\n<p>\n	<strong>32- Sade Yaşayışı</strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) yerde yemek yerdi; k&ouml;leler gibi (dizleri &uuml;zerinde) otururdu; kendi eliyle ayakkabı ve elbisesini yamardı; (bazen) palansız merkebe biner ve arkasına da birisini bindirirdi.&rdquo;[33]</p>\n\n<p>\n	<strong>33- Şecaati</strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Savaş şiddetlendiğinde ve d&uuml;şmanla karşı karşıya geldiğimizde Resulullah&rsquo;a sığınıyorduk; Resulullah&rsquo;dan d&uuml;şmana daha yakın bir kimse yoktu.&rdquo;[34]</p>\n\n<p>\n	<strong>34- Hamd Etmesi</strong></p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) her g&uuml;n &uuml;&ccedil; y&uuml;z atmış kez Allah&rsquo;a hamdederdi.&rdquo;[35]</p>\n\n<p>\n	<strong>35- Konuşma Meclisi</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) konuştuğunda, meclistekiler başlarını aşağı eğerek (canı-g&ouml;n&uuml;lden O&rsquo;nu) dinlerlerdi; &ouml;yle ki, sanki başlarının &uuml;zerinde bir kuş durmuştu.[36] Susunca ashap konuşmaya başlardı. Konuştuklarında ise, O Hazretin huzurunda birbirleriyle &ccedil;ekişmez ve niza etmezlerdi. Birisi konuştuğunda, o s&ouml;z&uuml;n&uuml; bitirinceye dek susup onu dinlerlerdi.&rdquo;[37]</p>\n\n<p>\n	<strong>36- Ashabı Arasında Oturması </strong></p>\n\n<p>\n	Ebuzer diyor ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) ashabı arasında (daire şeklinde) otururdu. Bir yabancı geldiğinde soru sormak i&ccedil;in onlardan hangisinin Peygamber olduğunu ve sorusunu O&rsquo;ndan soracağını bilemezdi.&rdquo;[38]</p>\n\n<p>\n	<strong>37- Esans (Koku) Kullanması </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), yemekten daha &ccedil;ok esansa (kokuya) para harcardı.&rdquo;[39]</p>\n\n<p>\n	<strong>38- Ashabını Sorup-Soruşturması</strong></p>\n\n<p>\n	Enes&rsquo;ten ş&ouml;yle dediği nakledilmiştir:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) ashabından birisini &uuml;&ccedil; g&uuml;n g&ouml;rmediğinde, onu sorup-soruştururdu; gaip (yolculuğa gitmiş) olduğunda, hakkında dua ederdi; hasta olduğunda ise, halini sormaya giderdi.&rdquo;[40]</p>\n\n<p>\n	<strong>39- Allah&rsquo;a Karşı Tevazusu </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) Allah-u Teala&rsquo;nın O&rsquo;nu peygamberliğe se&ccedil;tiği g&uuml;nden O&rsquo;nun ruhunu aldığı g&uuml;ne dek asla yaslanarak yemek yememiştir; bu ameli, Allah&rsquo;a olan tevazusundan dolayı idi.&rdquo;[41]</p>\n\n<p>\n	<strong>40- Ashabı Hoşnut Etmesi</strong></p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) ashabından birini &uuml;z&uuml;nt&uuml;l&uuml; g&ouml;rd&uuml;ğ&uuml;nde, şaka ve latifeyle onu hoşnut eder ve ş&ouml;yle buyururdu: &ldquo;Allah-u Teala, kardeşlerinin y&uuml;z&uuml;ne asık suratla bakan kimseyi sevmez.&rdquo;[42]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] - Ahzab/21.</p>\n\n<p>\n	[2] - Bihar, C. 16, S. 262.</p>\n\n<p>\n	[3] - Mekarim&rsquo;ul- Ahlak, S. 39.</p>\n\n<p>\n	[4] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 268.</p>\n\n<p>\n	[5] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 311.</p>\n\n<p>\n	[6] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 32.</p>\n\n<p>\n	[7] - Mekarim&rsquo;ul- Ahlak, S. 15.</p>\n\n<p>\n	[8] - Bihar, C. 16, S. 236.</p>\n\n<p>\n	[9] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 18.</p>\n\n<p>\n	[10] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 16.</p>\n\n<p>\n	[11] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 67.</p>\n\n<p>\n	[12] - Bihar, C. 16, S. 269.</p>\n\n<p>\n	[13] - Mekarim&rsquo;ul- Ahlak, S. 14.</p>\n\n<p>\n	[14] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 17.</p>\n\n<p>\n	[15] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 49.</p>\n\n<p>\n	[16] - Bihar, C. 16, S. 244.</p>\n\n<p>\n	[17] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 181.</p>\n\n<p>\n	[18] - S&uuml;nen&rsquo;&uuml;n- Neb&icirc;, S. 166.</p>\n\n<p>\n	[19] - S&uuml;nen&rsquo;&uuml;n- Neb&icirc;, S. 57.</p>\n\n<p>\n	[20] - Usul-u Kafi, C. 2, S. 671.</p>\n\n<p>\n	[21] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 273.</p>\n\n<p>\n	[22] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 45.</p>\n\n<p>\n	[23] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 222.</p>\n\n<p>\n	[24] - Mekarim&rsquo;ul- Ahlak, S. 13.</p>\n\n<p>\n	[25] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 15.</p>\n\n<p>\n	[26] - Bihar, C. 16, S. 194.</p>\n\n<p>\n	[27] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 80.</p>\n\n<p>\n	[28] - Mekarim&rsquo;ul- Ahlak, S. 26.</p>\n\n<p>\n	[29] - Bihar, C. 16, S. 215.</p>\n\n<p>\n	[30] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 91.</p>\n\n<p>\n	[31] - Mekarim&rsquo;ul- Ahlak, S. 21.</p>\n\n<p>\n	[32] - Bihar, C. 16, S. 236.</p>\n\n<p>\n	[33] - Nehc&rsquo;&uuml;l- Balağa, hutbe 160, Subh-i Salih.</p>\n\n<p>\n	[34] - Mehaccet&rsquo;ul- Beyza, C. 4, S. 151.</p>\n\n<p>\n	[35] - Bihar, C. 16, S. 257.</p>\n\n<p>\n	[36] - Sessiz ve tevecc&uuml;hle dinlemelerinden kinayedir.</p>\n\n<p>\n	[37] - Mekarim&rsquo;ul- Ahlak. S. 15.</p>\n\n<p>\n	[38] - Mekarim&rsquo;ul- Ahlak, S. 16.</p>\n\n<p>\n	[39] - Bihar, C. 16, S. 248.</p>\n\n<p>\n	[40] - Mekarim&rsquo;ul- Ahlak, S. 19.</p>\n\n<p>\n	[41] - Bihar, C. 16, S. 242.</p>\n\n<p>\n	[42] - S&uuml;nen&rsquo;&uuml;n- Nebi, S. 61.</p>','Resulullah (saa) ile İlgili Kırk Hadis','','publish','closed','open','','resulullah-saa-ile-ilgili-kirk-hadis','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2656',0,'post','',0),(2657,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;&Uuml;mm&icirc;ler arasından kendilerine Allah&#39;ın ayetlerini okuyan, onlara kitabı ve hikmeti &ouml;ğreten bir peygamber g&ouml;nderen Allah&#39;tır. Kuşkusuz onlar, daha &ouml;nceleri apa&ccedil;ık bir sapıklık i&ccedil;inde idiler.&quot;[1]</p>\n	</div>\n</div>\n\n<p>\n	İsl&acirc;m tarihi ile ilgili incelemeler, bize son peygamber Hz. Muhammed&#39;in g&ouml;nderilişinin getirdiği &ouml;nemli sonu&ccedil;ları a&ccedil;ık&ccedil;a g&ouml;steriyor. Bu il&acirc;h&icirc; g&ouml;revlendirmenin başta gelen kazanımlarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	1- Hz. Peygamber&#39;in b&uuml;t&uuml;n insanlığa tebliğ etmeye &ccedil;alıştığı kapsamlı bir il&acirc;h&icirc; risalet.</p>\n\n<p>\n	2- Bu risaletin meşalesini taşıyan ve il&acirc;h&icirc; mesajı diğer milletlere aktaran M&uuml;sl&uuml;man bir &uuml;mmet.</p>\n\n<p>\n	3- Bağımsız bir siyas&icirc; yapının ve benzersiz bir il&acirc;h&icirc; d&uuml;zenin sahibi olan bir İsl&acirc;m devleti.</p>\n\n<p>\n	4- &Ouml;nder Peygamber&#39;in halifeliğini &uuml;stlenen ve onu en iyi şekilde temsil eden masum bir &ouml;nderlik.</p>\n\n<p>\n	Eğer bakışlarımızı kulaktan kulağa ge&ccedil;en veya yazıya ge&ccedil;irilen ve derlenip toparlanan İsl&acirc;m&rsquo;ın k&uuml;lt&uuml;rel mirası &uuml;zerinde yoğunlaştırırsak ve son Peygamber&#39;den (s.a.a) kalan mirası &quot;onun okuduğu vahiy veya ondan duyulan s&ouml;z olmak &uuml;zere insanlığa ve İsl&acirc;m &uuml;mmetine sunduğu kazanımların t&uuml;m&uuml;&quot; şeklinde tarif edersek, onun insanlığa ve İsl&acirc;m &uuml;mmetine sunduğu mirası şu şekilde tasnif etmemiz gerekir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- Kur&#39;&acirc;n-ı Kerim</strong></p>\n\n<p>\n	<strong>2- S&uuml;nnet-i Nebev&icirc;</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu iki miras kaynağının ortak &ouml;zelliği, g&ouml;ğ&uuml;n bu y&uuml;ce peygamber aracılığı ile insana sunduğu bağışlar olmalarıdır. &Ccedil;&uuml;nk&uuml; bu iki kaynak da y&uuml;ce Allah&#39;ın hev&acirc;dan konuşmayan Hz. Muhammed&#39;in kalbine indirdiği vahyin &uuml;r&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;in ilk karakteristik &ouml;zelliği şeklinin ve muhtevasının, bir başka deyişle s&ouml;z&uuml;n&uuml;n ve &ouml;z&uuml;n&uuml;n bir arada Allah&#39;tan gelmesidir. Onun ifade tarzı il&acirc;h&icirc; ve mucizev&icirc; olduğu gibi, i&ccedil;eriği de &ouml;yledir.</p>\n\n<p>\n	Bunun yanı sıra sahih rivayetler ile tarih&icirc; kaynakların kanıtladıklarına g&ouml;re Kur&#39;&acirc;n-ı Kerim&#39;in toplanması ve bir kitap h&acirc;linde derlenmesi işlemleri bizzat Resulullah&#39;ın (s.a.a) d&ouml;neminde tamamlandı ve Kur&#39;&acirc;n, orijinal şekli ile hi&ccedil;bir değişikliğe uğratılmadan bize kadar geldi.</p>\n\n<p>\n	Kur&#39;&acirc;n&#39;ın, Resulullah&#39;ın (s.a.a) zamanında bir kitap h&acirc;linde derlendiğini kanıtlayan tarih&icirc; belgeler az değildir. Biz burada biri Kur&#39;&acirc;n&#39;dan ve &ouml;b&uuml;r&uuml; Kur&#39;&acirc;n dışından alınan iki belge ile yetiniyoruz.</p>\n\n<p>\n	Kur&#39;&acirc;n&#39;dan alınan belge y&uuml;ce Allah&#39;ın şu buyruğudur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Yine onlar: &#39;Bu Kur&#39;&acirc;n, onun başkasından yazdırıp da kendisine sabah-akşam okunmakta olan, &ouml;ncekilere ait masallardır.&#39; dediler.&quot;[2]</p>\n	</div>\n</div>\n\n<p>\n	Kur&#39;&acirc;n dışından alınan belge ise, Emir&uuml;&#39;l-M&uuml;minin Ebu Talip oğlu Ali&#39;den (a.s) gelen bir rivayettir ki, o rivayete g&ouml;re Hz. Ali ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;...Resulullah&#39;a (s.a.a) inen hi&ccedil;bir ayet yoktur ki, bana okutmuş olmasın ve bana yazdırmış olmasın. B&ouml;ylece ben o ayeti kendi yazımla yazardım. Yine ona inen hi&ccedil;bir ayet yoktur ki, bana onun tevilini, tefsirini,neshedenini, neshedilenini, muhkemini, m&uuml;teş&acirc;bihini, &ouml;zel nitelikli olanını, genel nitelikli olanını &ouml;ğretmiş olmasın. Arkasından Allah&#39;ın bana onları kavramayı ve aklımda tutmayı nasip etmesi i&ccedil;in dua etti.</p>\n\n<p>\n	Bu y&uuml;zden onun benim i&ccedil;in yaptığı bu duadan sonra, ne Allah&#39;ın kitabından olan bir ayeti ve ne bana yazdırdığı bir bilgiyi hi&ccedil; unutmuş değilim.&quot;[3]</p>\n\n<p>\n	Hz. Peygamber&quot;in (s.a.a) Kur&quot;&acirc;n&quot;ı eksiksiz olarak tebliğ ettiği, g&uuml;n&uuml;m&uuml;zde M&uuml;sl&uuml;manlar arasında elden ele dolaşan Kur&quot;&acirc;n&quot;ın Hz. Peygamber (s.a.a) zamanında elden ele dolaşan Kur&quot;&acirc;n&quot;ın aynısı olduğu, o Kur&quot;&acirc;n&quot;a bir şey eklenmediği gibi hi&ccedil;bir eksilmeye de uğratılmadığı konusunda b&uuml;t&uuml;n M&uuml;sl&uuml;manlar hemfikirdirler.</p>\n\n<p>\n	S&uuml;nnete ve nebev&icirc; hadise gelince; bu kaynağın s&ouml;z&uuml; beşer&icirc;, fakat i&ccedil;eriği il&acirc;h&icirc;dir. Temel karakteristiği, tam bir fesahat &ouml;rneği olmasıdır. Bu metinler Resulullah&quot;ın b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;, kemalini, masumluğunu ve il&acirc;h&icirc; desteğe mahzar oluşunu somut bir şekilde yansıtmaktadır.</p>\n\n<p>\n	Bundan dolayı Kur&quot;&acirc;n-ı Kerim, yasal d&uuml;zenlemelerin ilk kaynağı ve insanlığın hayatı boyunca ihtiya&ccedil; duyacağı bilginin esas pınarıdır. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;De ki, doğru yol sadece Allah&quot;ın yoludur. Eğer sana gelen bilgiden sonra onların arzularına uyacak olursan, Allah tarafından ne bir dost ve ne bir yardım edici bulamazsın.&quot;[1]</p>\n	</div>\n</div>\n\n<p>\n	Kur&quot;&acirc;n-ı Kerim, s&uuml;nneti il&acirc;h&icirc; yasa koyma işleminin ikinci kaynağı saymıştır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber Kur&quot;&acirc;n&quot;ın yorumlayıcısı ve kendisine uyulacak bir &ouml;rnek olması itibarı ile, onun s&uuml;nneti Kur&quot;&acirc;n&quot;ın ardından ikinci derecede yasa koyma kaynağı kabul edildi ve insanlara onun emirlerine uyup yasakladıklarından ka&ccedil;ınmaları talimatı verildi.[2]</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Fakat &uuml;z&uuml;lerek belirtelim ki, Resulullah&quot;ın (s.a.a) s&uuml;nneti ondan sonra, &ouml;zellikle ilk halifeler d&ouml;neminde k&ouml;t&uuml; bir durumla karşı karşıya bırakıldı. &Ccedil;&uuml;nk&uuml; Ebu Bekir ile &Ouml;mer,Resulullah&quot;ın (s.a.a) hadislerinin derlenmesini yasakladılar; hatta bazı sahab&icirc;lerin yaptıkları derlemeleri yaktılar. Bu olumsuz tutumun &ouml;zellikle &Ouml;mer tarafından ısrarla savunulan gerek&ccedil;esi,Kur&quot;&acirc;n-ı Kerim&quot;e y&ouml;nelik titizlikti. Onlara g&ouml;re hadisleri derlemek ve bunlara &ouml;nem atfetmek, yavaş yavaş Kur&quot;&acirc;n&quot;ı ihmal etmeye veya hadis metinleri ile ayet metinlerinin birbirine karışması ile Kur&quot;&acirc;n&quot;ın kaybedilmesine yol a&ccedil;acaktı.</p>\n\n<p>\n	Fakat Ehl-i Beyt, onların bağlıları ve bir&ccedil;ok M&uuml;sl&uuml;man Resulullah&quot;ın (s.a.a) s&uuml;nnetine l&acirc;yık olduğu saygı ve kutsallaştırma yaklaşımını sergilediler. Bu yaklaşımı g&ouml;sterirken ilhamlarını Kur&quot;&acirc;n&quot;dan aldılar.</p>\n\n<p>\n	Bunun sonucu olarak bu konuda aralarında hadis ezberleme, birbirine aktarma, derleme ve metinleri karşılaştırma faaliyetlerini y&uuml;r&uuml;tt&uuml;ler. B&uuml;t&uuml;n bu faaliyetleri, derlemeye y&ouml;nelik resm&icirc; yasaklamaya rağmen ger&ccedil;ekleştirdiler.</p>\n\n<p>\n	&Ouml;yle anlaşılıyor ki, bu derleme yasağının arkasında s&ouml;ylenenin dışında başka bir gerek&ccedil;e vardı. &Ccedil;&uuml;nk&uuml; ileri s&uuml;r&uuml;len gerek&ccedil;elerin asılsızlığı ortaya &ccedil;ıkmıştı. Nitekim bu yasaklayıcı d&ouml;nemden sonra bilginler ve halifeler bu yasağa karşı &ccedil;ıkarak hadis derlemeyi teşvik etmeye y&ouml;neldiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- Bakara, 120</p>\n\n<p>\n	[2]- Nahl, 44; Ahz&acirc;b, 21; Haşr, 7</p>','Son Peygamberin Mirası','','publish','closed','open','','son-peygamberin-mirasi','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2657',0,'post','',0),(2658,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p style=\"text-align: right;\">\n	Ali TARHAN/Erenler 1</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah Resul&uuml;&rsquo;n&uuml;n ahl&acirc;k, adap ve gidişatının en g&uuml;zel, en y&uuml;ce ahl&acirc;k, adap ve gidişat olduğunda ş&uuml;phe yoktur. Bu a&ccedil;ıdan Allah Resul&uuml; insanoğlu i&ccedil;in en g&uuml;zel &ouml;rneği teşkil etmektedir. &Ouml;yle ki, Allah Teal&acirc;, onun hakkında: <em>&ldquo;Ş&uuml;phesiz sen, pek b&uuml;y&uuml;k bir ahl&acirc;k &uuml;zerindesin&rdquo; </em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> buyurmuştur.</p>\n\n<p>\n	Yine Allah Teal&acirc; ş&ouml;yle buyurmuştur: <em>&ldquo;Allah&#39;tan gelen bir rahmet ile onlara yumuşak davrandın. Eğer kaba, katı y&uuml;rekli olsaydın onlar &ccedil;evrenden dağılır giderlerdi.&rdquo;</em> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu nedenle Allah Teal&acirc;, b&uuml;t&uuml;n insanlığa onu &ouml;rnek almayı emrederek: <em>&ldquo;Andolsun, sizden Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne kavuşmayı umanlar, Allah&rsquo;ı &ccedil;ok&ccedil;a ananlar i&ccedil;in Resulullah&rsquo;ta uyulacak g&uuml;zel bir &ouml;rnek vardır.&rdquo;</em> buyurmuştur. Ger&ccedil;ekten de Allah ve ahiret g&uuml;n&uuml;ne kavuşmayı umanların ve Allah&rsquo;ı &ccedil;ok&ccedil;a ananların, bu y&uuml;ce insanı kendilerine &ouml;nder kabul etmeleri, onun ahl&acirc;k ve gidişatını &ouml;ğrenerek kendi ahl&acirc;k ve gidişatlarını onun ahl&acirc;k ve gidişatına g&ouml;re ayarlamaları gerekmektedir. B&ouml;yle yaparlarsa, insan-i k&acirc;mil olma yoluna girmekle birlikte en &uuml;st&uuml;n insan-i k&acirc;mili kendilerine &ouml;rnek almış olurlar.</p>\n\n<p>\n	Allah Resul&uuml;&rsquo;n&uuml;n en y&uuml;ce şahsiyete, en g&uuml;zel ahl&acirc;ka sahip olduğu dost d&uuml;şman herkesin tasdik ettiği bir husustur. O, peygamberliğe se&ccedil;ilmeden &ouml;nce bile sahip olduğu y&uuml;ce şahsiyeti ve g&uuml;zel ahl&acirc;kı sayesinde herkesin g&uuml;venini kazanmış ve emin lakabını almıştı. Dolayısıyla ister peygamberliğe se&ccedil;ilmeden &ouml;nceki yaşamında olsun, ister se&ccedil;ilmesinden sonraki yaşamında olsun, hi&ccedil;bir kimse ona en k&uuml;&ccedil;&uuml;k bir leke dokunduramamış, en k&uuml;&ccedil;&uuml;k bir kusur takamamıştır.</p>\n\n<p>\n	Hz. İmam Ali (a.s), Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) g&uuml;zel ahl&acirc;kı hususunda ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a), daima g&uuml;ler y&uuml;zl&uuml;, yumuşak huylu ve m&uuml;tevazı idi; kaba, sert, bağıran, s&ouml;v&uuml;p sayan, ayıp arayan ve boş yere &ccedil;ok &ouml;ven birisi değildi.&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allah Resul&uuml;&rsquo;n&uuml;n y&uuml;ce şahsiyet, ahl&acirc;k ve gidişatını idrak edip beyan etmekten &acirc;ciz olduğumu itiraf etmekle birlikte, y&uuml;ce Rabbime, onun cennetten daha g&uuml;zel ve y&uuml;ce olan ahl&acirc;k ve gidişatı hakkında tarihten ettiğim istifadeleri siz aziz canlarla paylaşmayı bana nasip ettiğinden dolayı ş&uuml;krediyorum. Umarım ki, Allah Teal&acirc; bizleri, onun y&uuml;ce ahl&acirc;k ve gidişatını &ouml;rnek alan &uuml;mmetinden kılar.&nbsp;</p>\n\n<h4>\n	&Uuml;mmetine Şefkati</h4>\n\n<p>\n	Allah Resul&uuml;, halkla g&uuml;ler y&uuml;z ve sevgiyle karşılaşırdı. Herkese, hatta &ccedil;ocuklara dahi sel&acirc;m vermede &ouml;nc&uuml;l&uuml;k ederdi. Devamlı ashabını yoklar, eğer &uuml;&ccedil; g&uuml;n birini g&ouml;rmezse, derhal sorup soruşturur, hasta olanın ziyaretine giderdi. Ashabıyla oluşturduğu mecliste bakışlarını onların arasında eşit olarak b&ouml;lerdi. Kendisi oturduğu h&acirc;lde başkalarının ona hizmet etmesini kabul etmezdi; yerinden kalkar onlarla beraber gerekeni yapar ve: &ldquo;Allah, kendini başkalarından &uuml;st&uuml;n g&ouml;ren kulunu hoş g&ouml;rmez.&rdquo; buyururdu.</p>\n\n<p>\n	Enes bin Malik ş&ouml;yle diyor: &ldquo;Resulullah (s.a.a), ashaptan birini &uuml;&ccedil; g&uuml;n g&ouml;rmediğinde, onu sorup araştırırdı; eğer sefere gitmiş olsaydı, onun hakkında dua ederdi, eğer hazır olsaydı, onu ziyaret ederdi ve eğer hasta olmuş olsaydı, ziyaretine gidip h&acirc;lini sorardı.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	İbn-i Abbas ş&ouml;yle diyor: &ldquo;Resulullah (s.a.a) konuştuğunda veya ondan bir şey sorduklarında, iyice kavramaları i&ccedil;in s&ouml;z&uuml;n&uuml; &uuml;&ccedil; defa tekrarlardı.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Cerir bin Abdullah ş&ouml;yle diyor: &ldquo;Resulullah (s.a.a), evlerinden birine girdi. Ev ashapla dolup taştı; ben evin dışarısında oturdum. Resulullah (s.a.a) beni g&ouml;r&uuml;nce, elbisesini b&uuml;k&uuml;p bana atarak; &ldquo;Onun &uuml;zerinde otur.&rdquo; buyurdular. Ben de onu y&uuml;z&uuml;me s&uuml;r&uuml;p &ouml;pt&uuml;m.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Selman-i Faris&icirc; ş&ouml;yle diyor: &ldquo;Bir g&uuml;n Resulullah (s.a.a)&#39;in evine gittim. Hazret bir yastığa dayanmıştı, ama onu yaslanmam i&ccedil;in bana atarak ş&ouml;yle buyurdular: &ldquo;Ey Selman! Kim, bir M&uuml;sl&uuml;man kardeşinin yanına gittiğinde, kardeşi ona ikramda bulunur ve rahat etmesi i&ccedil;in ona yastık verirse, Allah Teal&acirc; onun g&uuml;nahlarını bağışlar.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Cabir bin Abdullah ş&ouml;yle diyor: &ldquo;Resulullah (s.a.a) yirmi bir savaşa katıldı, ben o savaşlardan on dokuzuna bizzat kendim şahit oldum, ama ikisine katılamadım. Resulullah ile beraber olduğum savaşların birinde geceleyin altımdaki devem &ccedil;&ouml;kt&uuml; ve artık hareket etmedi. Resulullah (s.a.a) insanların en arkasında hareket eder, g&uuml;&ccedil;s&uuml;z insanları terkine bindirir, onlar i&ccedil;in dua ederdi. Bana yetiştiğinde, benim ah vah ettiğimi g&ouml;r&uuml;nce; &ldquo;Bu adam kimdir?&rdquo; diye sordu. Ben; &ldquo;Anam babam sana feda olsun. Ey Resulullah! Ben Cabir bin Abdullah&#39;ım.&rdquo; dedim. &ldquo;Ne olmuş?&rdquo; diye sordu. Cevaben; &ldquo;Devem yorulmuştur, artık hareket etmiyor.&rdquo; dedim. Resulullah (s.a.a); &ldquo;Asan var mı?&rdquo; diye sordu. &ldquo;Evet, vardır.&rdquo; dedim. Resulullah, o asayla deveyi kaldırdı, onu s&uuml;rd&uuml; ve daha sora onu yatırıp; &ldquo;Bin!&rdquo; dedi. Ben de deveme binip hareket ettim...&rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Zeyd bin Sabit ş&ouml;yle diyor: &ldquo;Biz Hz. Resulullah (s.a.a) ile birlikte oturduğumuzda, eğer ahiret konusundan s&ouml;z a&ccedil;saydık, o da bizimle o konuda sohbet ederdi; eğer d&uuml;nya konusundan s&ouml;z a&ccedil;saydık, o da bizimle o konuda sohbet ederdi; eğer yiyecek ve i&ccedil;ecek konusundan s&ouml;z a&ccedil;saydık, o da bizimle o konuda sohbet ederdi. İşte Hz. Resulullah b&ouml;yle biri idi.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h4>\n	Kararlılığı ve İstişaresi</h4>\n\n<p>\n	Resul-i Ekrem (s.a.a)&#39;in emrinin ashabı arasında anında uygulanmasına ve onların; &ldquo;Sana inanıyoruz, eğer kendimizi ateşe bile atmamızı emretsen, atarız.&rdquo; demelerine rağmen, yine de Allah katından hakkında emir gelmeyen konularda ashabıyla istişare eder ve onların g&ouml;r&uuml;şlerini alır, onlara değer verirdi.</p>\n\n<p>\n	T&uuml;m işlerine d&uuml;zen h&acirc;kimdi. Vakitlerini taksim ederek değerlendirir ve bu hususta ashabına tavsiyede bulunurdu.</p>\n\n<p>\n	Savaşta taktik uygulardı. İsl&acirc;m d&uuml;şmanlarının casuslarını gafil avlamak i&ccedil;in birtakım konuları a&ccedil;ığa vurmadan ashabına uygulatır ve sonu&ccedil;ta başarılı olurdu.</p>\n\n<p>\n	&nbsp;Bir işin sağlam temel &uuml;zerine oturtulmasına &ouml;nem verirdi. Ashaptan bazılarının herhangi bir konudaki eleştirilerini dinler ve onları kendi kararının doğruluğuna g&uuml;zellikle ikna ederdi.</p>\n\n<p>\n	Yersiz &ouml;vg&uuml;leri duymak istemezdi. Halkın cehaletten kaynaklanan yanlış algılamalarının ger&ccedil;eğini onlara a&ccedil;ıklardı. Peygamberimizin on sekiz aylık oğlu İbrahim vefat ettiği g&uuml;n G&uuml;neş tutuldu. Halk G&uuml;neş tutulmasını İbrahim&#39;in vefatıyla ilgili bir olay zannettiler. Resulullah halkın bu yanlış tasavvuru karşısında zaman kaybetmeden mescitte minbere &ccedil;ıktı ve; &ldquo;Ey insanlar! Ay ve G&uuml;neş, Allah&rsquo;ın iki b&uuml;y&uuml;k ayeti ve nişanesidir; birinin &ouml;l&uuml;m&uuml; i&ccedil;in tutulmazlar.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> buyurarak halkı aydınlattı.</p>\n\n<h4>\n	Tebliğ Y&ouml;ntemi</h4>\n\n<p>\n	Resulullah (s.a.a)&rsquo;in tebliğ &uuml;sl&ucirc;bu nasihat, hikmet ve g&uuml;zel cid&acirc;l esasları &uuml;zerine kurulu idi. İsl&acirc;m&#39;ı tebliğ konusunda kolaylıktan yanaydı. Tebliğinde asla şiddete baş vurmazdı. S&ouml;zleri hep &uuml;mit ve m&uuml;jde verici idi. Onun bu yumuşak tavrı karşısında ona karşı şiddet uygulayan veya saygısızlık edenlere kızmaz, onların hidayeti ve bağışlanması i&ccedil;in Allah&#39;a dua ederdi. Onların hak ve hakikatten uzak kalmalarına son derece &uuml;z&uuml;l&uuml;rd&uuml;. &Ouml;yle ki, Cenab-ı Hak; <em>&ldquo;Bu s&ouml;ze inanmayanların ardından &uuml;z&uuml;lerek neredeyse kendini mahvedecek&shy;sin!&rdquo;</em><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> buyurarak, bu kadar &uuml;z&uuml;lmemesi gerektiğini hatırlatır. Ashabına da aynı y&ouml;ntemi tavsiye ederdi. Ashabından birini Yemen&#39;e İsl&acirc;m&#39;ı tebliği etmek i&ccedil;in g&ouml;nderdiği zaman ona ş&ouml;yle tavsiyede bulundular: &ldquo;Kolaylaştır, zorlaştırma! M&uuml;jdeci ol, halkın nefret ve dağılmasına sebep olan şeylerden ka&ccedil;ın!&rdquo; <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<h4>\n	İlme &Ouml;nem Vermesi</h4>\n\n<p>\n	Resulullah (s.a.a), ilim ehline değer verir, b&uuml;t&uuml;n ashabını ilim &ouml;ğrenmeye teşvik ederdi. Bu hususta şu kadarı yeter ki; &ldquo;İlim &ouml;ğrenmek, her M&uuml;sl&uuml;mana farzdır.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> buyurarak ilim &ouml;ğrenmeyi erkek kadın herkese farz kılmış, &ldquo;Beşikten mezara kadar ilim talep edin.&rdquo; buyurarak da ilmin yaşı olmadığını vurgulamış, &ldquo;&Ccedil;ine gitmeniz gerekse de ilmi talep ediniz.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> buyurarak da M&uuml;sl&uuml;manlara ilmin tek kurtuluş yolu olduğunu belirtmiştir.</p>\n\n<h4>\n	İbadeti</h4>\n\n<p>\n	Resulullah (s.a.a), gecelerini az bir istirahattan sonra hep ibadetle ge&ccedil;irirdi. Bir g&uuml;n hanımlarından birisi ona; &ldquo;Ey Allah&#39;ın Habibi! Sen ki bağışlanmışsın, neden bu kadar ibadet ediyorsun?&rdquo; deyince cevabında ş&ouml;yle buyurdular: &ldquo;Neden Allah&#39;ın ş&uuml;kreden bir kulu olmayayım!&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Başkalarına ibadette orta yollu olmayı tavsiye ederdi. İnzivaya &ccedil;ekilen, ailesini terk ederek ibadetle meşgul olanları eleştirirdi. Ashaptan bazıları b&ouml;yle yaptıkları i&ccedil;in onlara; &ldquo;Sizin v&uuml;cudunuzun ve ailenizin &uuml;zerinizde hakları vardır; onlarla ilgilenmekle vazifenizi yerine getiriniz.&rdquo; Buyurdular.</p>\n\n<p>\n	Cemaatle namaz kıldıklarında yaşlıların, zayıfların durumunu g&ouml;zeterek &ccedil;abuk bitirmeye &ccedil;alışırdı. Tembelliği sevmezdi, &uuml;mmetini &ccedil;alışmaya teşvik ederdi ve; &ldquo;İbadet yetmiş kısımdır; en iyi ve makbul olanı ise, hel&acirc;l yoldan kazan&ccedil; elde etmektir.&rdquo; buyururdu.</p>\n\n<h4>\n	Z&uuml;hd&uuml;</h4>\n\n<p>\n	Resulullah (s.a.a), d&uuml;nyaya karşı hi&ccedil; ilgi duymazdı. Kalbinde d&uuml;nya sevgisi diye bir şey yoktu.</p>\n\n<p>\n	Hz. İmam Ali (a.s) Hz. Peygamber (s.a.a)&#39;i ş&ouml;yle anlatıyor: &ldquo;O, yerde yemek yerdi, k&ouml;leler gibi otururdu, ayakkabısını kendisi tamir ederdi, elbisesini kendisi yamardı. Eğersiz merkebe biner, biri daha varsa terkine bindirirdi. Evinin kapısına, &uuml;st&uuml;nde resimler bulunan bir perde asılmıştı. Zevcelerinden birine; &ldquo;Şunu kaldır; ona baktık&ccedil;a d&uuml;nya ziynetlerini hatırlıyorum.&rdquo; buyurdular. D&uuml;nyayı g&ouml;nl&uuml;nden &ccedil;ıkarmıştı, onu anmayı hatırından ge&ccedil;irmezdi, d&uuml;nyayı o kadar g&ouml;zden &ccedil;ıkarmıştı ki, ne g&ouml;n&uuml;l bağlayacağı g&uuml;zel bir elbisesi vardı, ne de &uuml;st&uuml;nde oturacağı beğenilecek bir yaygısı. Ger&ccedil;ekten de y&uuml;ce Allah, Muhammed&#39;i (Allah&#39;ın sal&acirc;tı ona ve soyuna olsun) kıyametin bildiricisi, cennetin m&uuml;jdeleyicisi ve azaptan korkutucu olarak g&ouml;nderdi. D&uuml;nyadan karnı boş olarak &ccedil;ıkıp gitti; ahirete ayıplardan, su&ccedil;lardan esen olarak vardı. Kendi namına tek taşı taş &uuml;st&uuml;ne koymadan yolunu tuttu. Rabbinin davetine icabet etti. Allah bize ne de b&uuml;y&uuml;k bir l&uuml;tufta bulunmuştur ki, onu bize &ouml;rnek olarak g&ouml;ndermiştir. Onun izini izlemekteyiz, yolunda y&uuml;r&uuml;mekteyiz.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	İbn-i Abbas ş&ouml;yle diyor: &ldquo;Bir g&uuml;n &Ouml;mer, Hz. Resulullah (s.a.a)&#39;in yanına geldiğinde, onu bir hasır &uuml;zerinde uzanmış olarak g&ouml;rd&uuml;. Hasır, Peygamber&rsquo;in m&uuml;barek bedeninde izler bırakmıştı. &Ouml;mer; &ldquo;Ey Allah&#39;ın Peygamberi! Altınıza bir yaygı alsaydınız.&rdquo; dedi. Bunun &uuml;zerine Peygamber ona ş&ouml;yle buyurdu: &ldquo;D&uuml;nya benim neyime? Benim ile d&uuml;nyanın misali, sıcak bir g&uuml;nde yolculuk yapan bir biniciye benzer ki, bir saat ağacın g&ouml;lgesinde dinlenir, sonra da orayı terk edip gider.&rdquo; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Yine İbn-i Abbas ş&ouml;yle diyor: &ldquo;Hz. Resulullah (s.a.a) vefat ettiğinde zırhı, ailesine yiyecek olarak aldığı otuz s&acirc; (yaklaşık doksan kilo) arpa karşılığında bir Yahudinin yanında rehin idi.&rdquo; <a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<h4>\n	Tevazusu</h4>\n\n<p>\n	Hz. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a) bir eve girdiğinde, meclisin girişten en aşağı kısmında otururdu.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Enes bin Malik ş&ouml;yle diyor: &ldquo;Resulullah (s.a.a) hastaların ziyaretine giderdi, cenazeleri teşyi ederdi, k&ouml;lenin davetini kabul ederdi, merkebe binerdi. Hayber, Ben&icirc; Kureyza ve Ben&icirc; Nazir g&uuml;nleri (onlarla savaştığı g&uuml;nler) yularlı bir merkebe binmişti, altında liften bir palan vardı.&rdquo; <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Hz. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a) mebus olduğu g&uuml;nden, d&uuml;nyadan g&ouml;&ccedil;ene dek bir yere dayanarak yemek yemedi; k&ouml;leler gibi yemek yerdi, onlar gibi otururdu<em>.</em>&rdquo; Hadisi nakleden diyor ki: &ldquo;Ben neden b&ouml;yle yapıyordu?&rdquo; dedim. İmam (a.s); &ldquo;Allah Teal&acirc;&#39;ya tevazu etmek i&ccedil;in.&rdquo; buyurdular. <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Ebuzer ş&ouml;yle diyor: &ldquo;Peygamber, ashabının arasında otururdu. Bu y&uuml;zden yabancı biri geldiğinde onu tanımaz ve; &ldquo;Hanginiz peygambersiniz?&rdquo; diye sorardı. Bunun &uuml;zerine biz, Nebiyy-i Ekrem&#39;den yabancı biri geldiğinde onu tanıyabilecek bir yerde oturmasını istedik ve b&ouml;ylece &ccedil;amurdan y&uuml;ksek bir oturak yaptık. Hazret onun &uuml;zerinde otururdu, biz de onun etrafında otururduk.&rdquo; <a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Hz. İmam Sadık (a.s), Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir: &ldquo;Ben &ouml;lene kadar beş şeyi benden sonra s&uuml;nnet olması i&ccedil;in terk etmem: K&ouml;lelerle yerde yemek yemeyi, semerli merkebe binmeyi, ke&ccedil;iyi elimle sağmayı, y&uuml;nl&uuml; elbise giymeyi ve &ccedil;ocuklara sel&acirc;m vermeyi.&rdquo; <a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<h4>\n	Emanettarlığı</h4>\n\n<p>\n	Peygamber&#39;in emanettarlığı dost d&uuml;şman tarafından kabul edilen en bariz sıfatlarındandı. O, bu y&ouml;n&uuml;yle herkesin g&uuml;venini kazanmış ve bu &ouml;zelliği sebebiyle kendine &ldquo;Emin&rdquo; lakabı verilmişti.</p>\n\n<p>\n	Hz. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Emanetleri sahiplerine geri verin. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) iğne ve ipliği bile sahibine geri verirdi.&rdquo; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<h4>\n	C&ouml;mertliği</h4>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hz. Resulullah (s.a.a) insanların en c&ouml;merdi, en şecaatlisi, en doğru konuşanı, en vefak&acirc;rı, en yumuşak huylusu, en uyumlusu idi. Kim onu ilk g&ouml;rd&uuml;ğ&uuml;nde heybeti altında kalırdı, ama onunla arkadaşlık edip tanıyınca ona aşık olurdu. Ben onun benzerini ne &ouml;ncekilerden, ne de sonrakilerden g&ouml;rmedim.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Abdullah bin &Ouml;mer ş&ouml;yle diyor: &ldquo;Ben Hz. Resulullah (s.a.a)&#39;den daha c&ouml;mert, daha yardım sever, daha şecaatli ve daha temiz bir kimseyi g&ouml;rmedim.&rdquo; <a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Cabir bin Abdullah ş&ouml;yle diyor: &ldquo;Hz. Resulullah (s.a.a), kendisinden bir şey isteyen hi&ccedil;bir kimseye hayır demedi.&rdquo; <a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	İbn-i Abbas, Hz. Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir: &ldquo;Ben Allah&#39;ın terbiye ettiği kimseyim. Ali de benim terbiyemle terbiye edilmiştir. Rabbim bana c&ouml;mertliği ve ihsanı emretmiş, cimrilik ve sertlikten de nehyetmiştir. Allah katında cimrilikten ve k&ouml;t&uuml; huyluluktan daha sevilmeyen bir şey yoktur. Bu ikisi, sirkenin balı bozduğu gibi hayır ameli bozar.&rdquo; <a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<h4>\n	Sabrı</h4>\n\n<p>\n	Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bir Yahudinin Resulullah (s.a.a)&#39;den birka&ccedil; dinar alacağı vardı. Peygamber&rsquo;den o parayı istedi. Resulullah (s.a.a); &ldquo;Ey Yahudi! Şimdi yanımda sana verecek bir param yoktur.&rdquo; buyurdu. Yahudi; &ldquo;Ey Muhammed! Paramı vermedik&ccedil;e senden ayrılmayacağım!&rdquo; dedi. Resulullah (s.a.a) cevaben; &ldquo;Bu durumda ben de seninle birlikte otururum!&rdquo; buyurdular.</p>\n\n<p>\n	Resulullah (s.a.a) onunla birlikte oturdu. &Ouml;ğle, ikindi, akşam, yatsı ve sabah namazlarını da orada kıldı. Resulullah (s.a.a)&#39;in ashabı o Yahudiyi tehdit etmeye başladılar. Resulullah (s.a.a) onlara bakıp ş&ouml;yle buyurdu: &ldquo;Onunla ne işiniz vardır?&rdquo; Ashap; &ldquo;Ey Resulullah! Bu Yahudi seni hapsetmiştir!&rdquo; Resulullah (s.a.a) onların cevabında; &ldquo;Allah Teal&acirc; beni, bir zimm&icirc; veya başka birisine zulmetmek i&ccedil;in mebus etmemiştir.&rdquo; buyurdular.</p>\n\n<p>\n	G&uuml;n y&uuml;kseldiğinde Yahudi ş&ouml;yle dedi: &ldquo;Allah&#39;tan başka bir il&acirc;h olmadığına ve Muhammed&#39;in de O&#39;nun kulu ve el&ccedil;isi olduğuna şehadet ediyorum; malımın yarısını Allah yoluna bağışladım. Allah&#39;a andolsun ki, sana karşı b&ouml;yle davranmam, sırf senin Tevrat&#39;taki vasfını sende g&ouml;rmem i&ccedil;indi. Ben senin Tevrat&#39;taki vasfını okumuştum. Onda ş&ouml;yle yazılmıştı: &ldquo;Abdullah oğlu Muhammed Mekke&#39;de d&uuml;nyaya gelecektir, Teybe&#39;ye (Medine&#39;ye) hicret edecektir, sert ve katı kalpli değildir, s&ouml;v&uuml;ş etmez ve &ccedil;irkin s&ouml;z ağzına almaz.&rdquo; Ben Allah&#39;tan başka bir il&acirc;hın olmadığına, senin de O&#39;nun el&ccedil;isi olduğuna şehadet ediyorum. Bu benim malımdır, Allah nerede emretmişse, onu orada harca.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<h4>\n	Şecaati</h4>\n\n<p>\n	Hz. Ali (a.s)&#39;dan ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Bedir savaşında biz (sıkıya d&uuml;şt&uuml;ğ&uuml;m&uuml;zde) Resulullah&#39;a sığınıyorduk. O, d&uuml;şmana hepimizden daha yakındı; o g&uuml;n o, herkesten daha g&uuml;&ccedil;l&uuml; idi.&rdquo; <a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Enes bin Malik ş&ouml;yle rivayet etmiştir: &ldquo;Resulullah (s.a.a), insanların en şecaatlisi, en g&uuml;zeli ve en c&ouml;merdi idi. Bir gece Medine halkı bir dehşete kapıldı; herkes sese doğru hareket etti. Resulullah (s.a.a) onlarla karşılaşıp Ebu Talha&#39;nın atına binmiş ve kılıcını boynuna asmış olduğu h&acirc;lde ş&ouml;yle buyuruyordu: &ldquo;Korkmayınız! O ses, denizin (dalgalarının) sesidir!&rdquo; <a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<h4>\n	Oturuşu</h4>\n\n<p>\n	Resulullah (s.a.a), genellikle bir şeye dayanmadan iki dizi &uuml;zerine oturur, ayağının birini diğerinin &uuml;st&uuml;ne atardı. Asla bağdaş kurarak oturduğu g&ouml;r&uuml;lmedi. <a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a) oturduğunda genellikle kıbleye doğru oturuyordu.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bir g&uuml;n adamın birisi camiye girdi, Resulullah (s.a.a) yalnız oturmuştu. Adam i&ccedil;in yer a&ccedil;tı. Adam Resulullah&#39;ın bu hareketini g&ouml;r&uuml;nce; &ldquo;Ya Resulullah! Yer geniştir.&rdquo; dedi. Bunun &uuml;zerine, Resulullah (s.a.a) ş&ouml;yle buyurdular: &ldquo;M&uuml;sl&uuml;manın, M&uuml;sl&uuml;man kardeşinin &uuml;zerindeki olan bir hakkı da, onun kendi yanında oturmak istediğini g&ouml;rd&uuml;ğ&uuml;nde, onun i&ccedil;in yer a&ccedil;masıdır.&rdquo; <a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	Hz. Resulullah ş&ouml;yle buyurmuştur: &ldquo;Biriniz gitmek &uuml;zere meclisten ayrıldığında sel&acirc;m vererek ayrılsın. Bir yerde &ouml;nce oturmuş olup da oradan ayrılan sonra gelip orada oturandan orada oturmaya daha evl&acirc; değildir.&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p align=\"right\">\n	Devamı gelecek sayıda...</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Kalem Suresi: 4</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- &Acirc;l-i İmr&acirc;n Suresi: 159</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Mekarim&rsquo;&uuml;l-Ahl&acirc;k, c. 1, s.45</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.233</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.234</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.235</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.235</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.233</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.135</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bihar&rsquo;&uuml;l-Envar, c.21, s.409</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kehf Suresi: 6.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Sahih-i Buhar&icirc;, c.5, s.204</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Bihar- &uuml;l Envar c.1, s.177</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bihar&rsquo;&uuml;l-Envar, c.1, s.177</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Nur&rsquo;us-Sekaleyn, c.3, s.367, Bihar&rsquo;&uuml;l-Envar, c.16, s.294</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, 159. hutbe</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.239</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.239</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.240</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.229</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.242, 261</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.229</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.215</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Mecmuat&rsquo;&uuml;l-Verram, c.1, s.20</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.231</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.231</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.231</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.231</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.216</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.232</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.232</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.241</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.240</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.240</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Bihar&rsquo;&uuml;l-Envar, c.16, s.241</p>\n	</div>\n</div>','Allah Resulü’nün Güzel Ahlakı 1','','publish','closed','open','','allah-resulunun-guzel-ahlaki-1','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2658',0,'post','',0),(2659,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p>\n	<strong>İkinci B&ouml;l&uuml;m</strong></p>\n\n<p style=\"text-align: right;\">\n	Ali TARHAN/Erenler 2</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ge&ccedil;en yazımızda Allah Resul&uuml;&rsquo;n&uuml;n g&uuml;zel ahlak, edep ve gidişatlarından &ouml;rnekler zikretmiş, devamını ikinci yazımızda vereceğimizi kaydetmiştik. O insan-i kamilin &ouml;rnek teşkil eden ahlak, edep ve gidişatlarından dersler &ccedil;ıkarmak arzusuyla yazımızın ikinci b&ouml;l&uuml;m&uuml;n&uuml; siz aziz dostlara sunuyoruz.</p>\n\n<h4>\n	Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) Yemek Yiyişi</h4>\n\n<p>\n	Resulullah (s.a.a), Allah&rsquo;ın hel&acirc;l kıldığı her yemekten yerdi. Yemek yerken ailesi ve hizmet&ccedil;isiyle birlikte yerde yerdi. Kendisini davet eden kimselerle yemek yediğinde onların yediğinden yerdi. Bir misafir geldiğinde misafiriyle birlikte yemek yerdi. En &ccedil;ok sevdiği yemek, a&ccedil; karnına yediği yemekti.</p>\n\n<p>\n	&Ouml;n&uuml;ne sofra a&ccedil;ıldığında ş&ouml;yle derdi: &ldquo;Bismillah; Allahumme&rsquo;calha ni&rsquo;meten meşkureten tesilu biha ni&rsquo;met&rsquo;el-cenneti.&rdquo; Yani, &ldquo;Allah&rsquo;ın adıyla; Allah&rsquo;ım, bu yemeği ş&uuml;kr&uuml; eda edilmiş bir nimet kıl ve bunu cennet nimetine kavuştur.&rdquo;</p>\n\n<p>\n	Yemek yediğinde kendi &ouml;n&uuml;nden yerdi, namaz kılanın namazda oturduğu gibi, dizlerini ve ayaklarını toparlayarak otururdu; fakat bir dizi diğerinden y&uuml;ksekte olurdu ve buyuruyordu ki: &ldquo;Ben bir kulum, kullar gibi yemek yerim ve onlar gibi otururum.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yemeği sıcak sıcak yemezdi, soğuduktan sonra yerdi ve ş&ouml;yle buyururdu: &ldquo;Allah Teal&acirc;, ateşi bize yiyecek olarak vermemiştir; sıcak yemeğin bereketi yoktur; &ouml;yleyse onu soğutun.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Resulullah (s.a.a) &uuml;&ccedil; parmakla yemek yerdi. Kendi &ouml;n&uuml;ndekinden yerdi, başkalarının &ouml;n&uuml;ndekilerden yemezdi. Sağ eliyle yerdi, yemek &ouml;n&uuml;ne koyulduğunda ashabından &ouml;nce yemeye başlar, onlardan sonra sofradan &ccedil;ekilirdi.</p>\n\n<p>\n	Yemeklerden etli yemeği daha &ccedil;ok severdi; &ldquo;Et işitme ve g&ouml;rme g&uuml;c&uuml;n&uuml; artırır; et, d&uuml;nya ve ahirette yiyeceklerin en &uuml;st&uuml;n&uuml;d&uuml;r.&rdquo; buyururdu. Kabağı da severdi; &ldquo;Kabak, kardeşim Yunus&rsquo;un bitkisidir.&rdquo; diyordu. Tavuk, avlanan av hayvanı ve kuşun etini yerdi; ama kendisi avlanmazdı. Avlanıp pişirilerek getirileni yer, &ccedil;iy getirileni de pişirtip yerdi. Ama sarımsak, soğan, pırasa ve ağızda koku bırakan bir yemeği yemezdi. Sevmediği bir yemeği başkasına yasaklamaz ve nefret ettirmezdi. &Ouml;zellikle et yediği zaman ellerini g&uuml;zel bir şekilde yıkardı, sonra elindeki kalan suyu y&uuml;z&uuml;ne &ccedil;ekerdi. M&uuml;mk&uuml;n olduğu kadar yalnız yemek yemezdi. Bir g&uuml;n ashabına; &ldquo;Sizin en k&ouml;t&uuml; olanınızı size bildireyim mi?&rdquo; diye sordu. Ashap evet dediklerinde ş&ouml;yle buyurdular: &ldquo;Sizin en k&ouml;t&uuml;n&uuml;z, yalnız yemek yiyen, k&ouml;lesini d&ouml;ven ve yardımını esirgeyendir.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h4>\n	Su İ&ccedil;işi</h4>\n\n<p>\n	Resulullah (s.a.a) su i&ccedil;mek istediğinde; &ldquo;Bismillah&rdquo; derdi. Suyu yudum yudum i&ccedil;erdi. Bir iki yudum i&ccedil;tikten sonra durup Allah&rsquo;a hamd ederdi. Her su i&ccedil;mesinde &uuml;&ccedil; defa &ldquo;Bismillah&rdquo; ve &uuml;&ccedil; defa da &ldquo;Elhamd&uuml;lillah&rdquo; derdi. Suyu emerek i&ccedil;erdi, bir solukta i&ccedil;mezdi. Bir şey i&ccedil;tiğinde soluk alıp vermezdi; soluk almak istediğinde kabı uzaklaştırır, sonra soluk alırdı. Şam&rsquo;dan getirilen şişe bardaklarda su i&ccedil;er; &ldquo;Bu en temiz bardağınızdır.&rdquo; derdi. Tahtadan veya &ccedil;amurdan yapılmış bardaklarda da su i&ccedil;erdi. Avucuyla da su i&ccedil;erdi; &ldquo;Avu&ccedil;tan daha g&uuml;zel kap yoktur.&rdquo; buyururdu. En &ccedil;ok sevdiği i&ccedil;ecek, soğuk şerbet idi. Bir g&uuml;n, s&uuml;tle bal karıştırılmış bir şerbet getirdiklerinde, onu i&ccedil;mekten sakındı. Daha sonra ş&ouml;yle buyurdu: &ldquo;Ben onu haram etmiyorum, ama yarın d&uuml;nya artığıyla iftihar etmeyi de sevmiyorum. Tevazu etmeyi seviyorum; kim Allah i&ccedil;in tevazu ederse, Allah onu y&uuml;celtir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h4>\n	G&uuml;zel Koku Kullanması</h4>\n\n<p>\n	Resulullah (s.a.a), misk ve amber s&uuml;r&uuml;n&uuml;rd&uuml;. &Ouml;yle ki, onun yağı başında parlardı. Karanlık gecede kendisi g&ouml;r&uuml;lmeden kokusuyla tanınırdı ve insanlar; &ldquo;Bu Peygamber (s.a.a)&rsquo;dir.&rdquo; derlerdi.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hz. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a), yemeğe harcadığından daha &ccedil;ok, g&uuml;zel kokuya harcardı.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Hz. İmam B&acirc;kır (a.s) da ş&ouml;yle buyurmuştur: &ldquo;Resulullah (s.a.a) kendisine sunulan her g&uuml;zel kokuyu kullanır ve; &lsquo;Onun kokusu g&uuml;zel, taşıması kolaydır. Benim lezzetim, kadın ve g&uuml;zel kokudadır; g&ouml;z&uuml;m&uuml;n ışığı ise, namaz ve oru&ccedil;tadır.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<h4>\n	Temizliği</h4>\n\n<p>\n	Temizliğe en başta kendisi riayet eder ve &uuml;mmetine kendilerini ve evlerini temiz ve g&uuml;zel kokulu tutmalarını tavsiye ederdi. &Ouml;zelikle de cuma g&uuml;nleri halkın cuma gusl&uuml; yapıp temiz elbiseleriyle camide hazır olmalarını isterdi.</p>\n\n<h4>\n	Aynaya Bakışı</h4>\n\n<p>\n	Resulullah (s.a.a), aynaya bakarak sa&ccedil;ını tarayıp d&uuml;zeltirdi. Bazen de suya bakarak d&uuml;zeltirdi. Ailesine s&uuml;slenmekten daha &ccedil;ok, ashabı i&ccedil;in kendisine &ccedil;eki d&uuml;zen verirdi.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bir g&uuml;n Ayşe Resulullah (s.a.a)&rsquo;in kovadaki suya bakarak sa&ccedil;ını tarayıp d&uuml;zelttiğini g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Babam anam sana feda olsun ya Resulullah! Kovadaki suya bakıp da sa&ccedil;ını mı tarayıp d&uuml;zeltiyorsun, oysa sen peygamber ve yaratıkların en &uuml;st&uuml;n&uuml;s&uuml;n?&rdquo; Resulullah (s.a.a) cevabında ş&ouml;yle buyurdular: &ldquo;Allah Teal&acirc; kulunun, kardeşlerinin yanına gittiğinde onlar i&ccedil;in hazırlanıp s&uuml;slenmesini sever.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h4>\n	Elbise Giyişi</h4>\n\n<p>\n	Resulullah (s.a.a) yeni bir elbise giydiğinde Allah&rsquo;a hamd ederdi; &ccedil;ıkardığında ise, &ouml;nce sol kolundan &ccedil;ıkarırdı. Daha sonra bir fakir &ccedil;ağırtarak eski elbiselerini ona verirdi. Resulullah (s.a.a)&rsquo;in iki elbisesi vardı; biri cuma g&uuml;n&uuml;ne mahsustu, diğeri ise başka g&uuml;nler i&ccedil;indi.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h4>\n	Dişini Misvak İle Fır&ccedil;alaması</h4>\n\n<p>\n	Resulullah (s.a.a), her gece dişini &uuml;&ccedil; defa misvak ile fır&ccedil;alardı. Bir defa yatmadan &ouml;nce, bir defa gece ibadetine kalkarken, bir defa da sabah namazına gitmeden &ouml;nce.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h4>\n	Aile Ahl&acirc;kı</h4>\n\n<p>\n	Hanımlarına karşı &ccedil;ok yumuşak davranırdı. Hanımlarından bazısının incitici s&ouml;zlerini hoş karşılardı. Kadınlarla iyi ge&ccedil;inmeyi tavsiye eder ve; &ldquo;İnsanlar değişik &ouml;zelliklere sahiptirler. Erkek, hanımının sadece beğenmediği y&ouml;n&uuml;n&uuml; g&ouml;z &ouml;n&uuml;ne almamalıdır. &Ccedil;&uuml;nk&uuml; onun muhakkak iyi ve beğenilen y&ouml;nleri de vardır.&rdquo; buyururdu.</p>\n\n<p>\n	&Ccedil;ocukları &ccedil;ok severdi. Bir g&uuml;n İmam Hasan (a.s)&rsquo;ı bağrına basıp &ouml;perken bir kişi kendisine ş&ouml;yle dedi: &ldquo;Ey Resulullah! İki &ccedil;ocuğum var, ama şimdiye kadar hi&ccedil; birini &ouml;pmedim.&rdquo; Resulullah ona; &ldquo;Sevgi ve merhameti olmayana Allah da merhamet etmez.&rdquo; buyurdular.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<h4>\n	Affı</h4>\n\n<p>\n	Yerinde affedici olup, &uuml;st&uuml;n ve y&uuml;ksek ahl&acirc;ka sahip olması, Peygamber&rsquo;in her alanda muvaffak olmasına sebep olmuştur.</p>\n\n<p>\n	Şahsına ait konularda hoş g&ouml;r&uuml;l&uuml;yd&uuml;, ama halka yahut dine ait konularda il&acirc;h&icirc; konunlar &ccedil;er&ccedil;evesinde taviz vermeden gerekeni uygulardı.</p>\n\n<p>\n	Mekke&rsquo;nin fethinden sonra Kureyş tarafından onca &ccedil;ektiği eziyetlere rağmen hepsini affetti. Ama Mekke&rsquo;nin fethinden kısa bir s&uuml;re sonra Ben&icirc; Mahzum kabilesinden bir kadının, hırsızlık yaptığı i&ccedil;in cezalandırılması gerekiyordu. Kadının tarafları, verilecek cezayı kendilerine aşağılayıcı bir husus g&ouml;rerek ashaptan bazılarını Peygamber-i Ekrem&rsquo;in huzuruna cezadan vazge&ccedil;mesi i&ccedil;in şefaat&ccedil;i ve arabulucu olarak g&ouml;nderdiler. Peygamber-i Ekrem (s.a.a), o g&uuml;n &ouml;ğleden sonra ashabına ş&ouml;yle bir konuşma yaptı: &ldquo;Ge&ccedil;miş millet ve kavimler il&acirc;h&icirc; kanunları uygulamada taviz verdikleri i&ccedil;in hel&acirc;ke uğradılar. Onlar, zenginlerden biri su&ccedil; işlediği zaman onu bağışlar, aşağı tabakadan sayılanlardan biri su&ccedil; işlediğinde ise cezalandırırlardı. Canım kudret elinde olan Allah&rsquo;a andolsun ki, adaleti uygulamada, yakınlarımdan olsa bile, hi&ccedil; kimseye asla m&uuml;samaha g&ouml;stermeyeceğim.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<h4>\n	K&ouml;lelere Davranışı</h4>\n\n<p>\n	K&ouml;lelere karşı fevkal&acirc;de şefkatliydi. Halka; &ldquo;Bunlar, sizlerin kardeşlerinizdirler; giydiğiniz ve yediğiniz şeylerden onlara da veriniz. Onlara, g&uuml;&ccedil;lerinin yettiğinden fazla iş yaptırmayınız. Onlara, k&ouml;leliklerini hatırlatan s&ouml;zlerle hitap etmeyiniz. Zira hepimiz Allah&rsquo;ın kullarıyız ve hakik&icirc; malik ve sahibimiz, sadece Allah Teal&acirc;&rsquo;dır.&rdquo; buyururdu. Kendisi, onları gen&ccedil; delikanlı ve gen&ccedil; kız tabiriyle &ccedil;ağırırdı. Nihayet, Peygamber&rsquo;in k&ouml;lelerin hakkını korumaya dair getirdiği kanunlar ve toplumu onları azat etmeye teşvik etmesi neticesinde k&ouml;lelik yavaş yavaş ortadan kalktı.</p>\n\n<h4>\n	Halka Davranışı</h4>\n\n<p>\n	Hz. İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bir g&uuml;n bir Yahudi, Resulullah (s.a.a)&rsquo;in yanına gelerek; &lsquo;Sel&acirc;mun aleykum&rsquo; yerine, &lsquo;Samun aleykum&rsquo; (&Ouml;l&uuml;m sana) dedi. Ayşe de Resulullah&rsquo;ın yanında idi. Resulullah (s.a.a) ona; &lsquo;Aleyke&rsquo; (Sana da) diye cevap verdiler. Daha sonra başka birisi gelip aynı s&ouml;z&uuml; s&ouml;yledi. Resulullah (s.a.a) ona da, onun arkadaşına verdiği cevabın aynısını verdi. Daha sonra başka birisi geldi, o da aynı s&ouml;z&uuml; s&ouml;yledi ve arkadaşlarına verilen cevabı aldı. Bu sırada Ayşe sinirlenip ş&ouml;yle dedi: &lsquo;&Ouml;l&uuml;m, gazap ve l&acirc;net size olsun ey Yahudi topluluğu! Ey maymun ve domuz kardeşleri!&rsquo; Bunun &uuml;zerine Resulullah (s.a.a) Ayşe&rsquo;ye; &lsquo;Ey Ayşe! Eğer s&ouml;v&uuml;ş m&uuml;cessem olsaydı, muhakkak &ccedil;ok k&ouml;t&uuml; bir şekilde m&uuml;cessem olurdu. Yumuşaklık ve g&uuml;zel huy, sahibini s&uuml;sler, makamını y&uuml;celtir.&rsquo; buyurdu.&rdquo;</p>\n\n<p>\n	&ldquo;Ayşe; &lsquo;Ey Resulullah! Onların sana; &lsquo;Es-samu aleykum&rsquo; (&ouml;l&uuml;m size) dediğini duymadınız mı?&rsquo; dedi. Resulullah (s.a.a) ş&ouml;yle buyurdular: &lsquo;Evet duydum, ama onlara verdiğim cevabı da sen duymadın mı? &lsquo;Aleykum&rsquo; (Size de) diye cevap verdim. Eğer bir M&uuml;sl&uuml;man size sel&acirc;m verirse, ona; &lsquo;Es-sel&acirc;mu aleykum&rsquo; diye cevabını verin, ama eğer bir k&acirc;fir size sel&acirc;m verirse, sadece; &lsquo;Aleyke&rsquo; s&ouml;yleyin.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bahr&rsquo;us-Sakka ş&ouml;yle diyor: Bir g&uuml;n Hz. İmam Sadık (a.s) bana ş&ouml;yle buyurdu: &ldquo;Ey Bahr! G&uuml;zel ahl&acirc;k insanı mesrur eder (neşelendirir).&rdquo; Daha sonra İmam; &ldquo;Medine halkından hi&ccedil; birinin elinde olmayan bir hadisi sana nakledeyim mi?&rdquo; buyurdu. Ben; &ldquo;Evet, buyurun.&rdquo; dedim. Bunun &uuml;zerine İmam (a.s) ş&ouml;yle buyurdular: &ldquo;Bir g&uuml;n Resulullah (s.a.a) camide oturmuştu, Ensar&rsquo;dan birisinin cariyesi gelip Resulullah&rsquo;ın elbisesinin bir kenarından tuttu. Resulullah onun i&ccedil;in ayağa kalktı, ama bir şey demedi. O cariye de bir şey demedi. Bu amel &uuml;&ccedil; defa tekrarlandı. D&ouml;rd&uuml;nc&uuml; defasında yine Resulullah (s.a.a) onun i&ccedil;in yerinden kalktı. Cariye bu defasında Hazret&rsquo;in arkasında yer almıştı; derken Resulullah&rsquo;ın elbisesinden biraz kesti ve d&ouml;nmek istedi.&rdquo;</p>\n\n<p>\n	&ldquo;Halk o cariyeye; &ldquo;Allah bel&acirc;nı versin, bu yaptığın iş ne idi? Resulullah&rsquo;ı &uuml;&ccedil; defa yerinden kaldırdın, hi&ccedil;bir şey de ona s&ouml;ylemedin, o da sana bir şey s&ouml;ylemedi, ihtiyacın ne idi?!&rdquo; dediler.&rdquo;</p>\n\n<p>\n	&ldquo;Cariye cevaben; &ldquo;Bizim bir hastamız vardı, hastanın şifa bulması i&ccedil;in ailem, Resulullah&rsquo;ın elbisesinden biraz kesip onlara g&ouml;t&uuml;rmemi benden istediler. Ben de Resulullah&rsquo;ın elbisesinden tutup ondan biraz kesmek istediğimde beni g&ouml;r&uuml;p ayağa kalktılar. Ben de, o beni g&ouml;rd&uuml;ğ&uuml; h&acirc;lde onun elbisesinden bir şey kesmekten utandım ve onunla konuşmak da istemiyordum. Bundan dolayı &ouml;yle yaptım.&rdquo; dedi.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<h4>\n	Musafahası</h4>\n\n<p>\n	Resulullah (s.a.a) bir kimseyle musafaha ettiğinde (tokalaştığında), o elini bırakmadık&ccedil;a elini bırakmazdı. İnsanlar bunun farkına vardıklarından, Peygamber&rsquo;in rahat etmesi i&ccedil;in, kendileri &ouml;nce ellerini &ccedil;ekerlerdi.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Hz. İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bir g&uuml;n Resulullah (s.a.a) Huzeyfe ile karşılaştı. Hazret ona elini uzattı, ama o elini geri &ccedil;ekti. Resulullah (s.a.a) bu durumu g&ouml;r&uuml;nce; &ldquo;Ey Huzeyfe! Ben elimi sana uzattım, sen ise elini geri &ccedil;ektin!&rdquo; buyurdular. Huzeyfe cevaben; &ldquo;Ya Resulullah! Sizin elinizi tutmak istiyorum, ama cenabetliyim. Cenabetli olduğum h&acirc;lde elimin elinize dokunmasını sevmiyorum.&rdquo; dedi. Resulullah (s.a.a) onun bu s&ouml;z&uuml;ne karşılık ş&ouml;yle buyurdular: &ldquo;M&uuml;sl&uuml;manlar birbirleriyle karşılaşırken musafaha ettiklerinde, ağacın yaprakları d&ouml;k&uuml;ld&uuml;ğ&uuml; gibi g&uuml;nahlarının d&ouml;k&uuml;ld&uuml;ğ&uuml;n&uuml; bilmiyor musun?&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Resulullah (s.a.a) buyurmuştur ki: &ldquo;Birbirinizle karşılaştığınızda, sel&acirc;m verin ve musafaha edin; ayrıldığınızda ise birbirinize mağfiret dileyerek ayrılın.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yine Resulullah (s.a.a) buyurmuştur ki: &ldquo;Musafaha edin; &ccedil;&uuml;nk&uuml; musafaha kinleri giderir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Yine Resulullah (s.a.a) buyurmuşlardır ki: &ldquo;Kadının, mahrem olmayan bir kimseyle musafaha yapması (tokalaşması) caiz değildir; bir elbisenin arkasından olursa (sıkmamak şartıyla) o başka.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<h4>\n	Mizahı ve G&uuml;l&uuml;ş&uuml;</h4>\n\n<p>\n	Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;Peygamber (s.a.a) insanları mesrur etmek i&ccedil;in onlarla şaka ve mizah yapardı.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Hz. Resulullah (s.a.a) ş&ouml;yle buyuruyordu: &ldquo;Ben şaka yapıyorum, ama hakkın dışında bir şey s&ouml;ylemiyorum.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Muammer bin Hallad ş&ouml;yle diyor: &ldquo;Bir g&uuml;n Hz. Ali (a.s)&rsquo;a; &ldquo;Canım sana feda olsun, insan akrabalarıyla birlikte olduğu zaman aralarında bazı s&ouml;zler ge&ccedil;iyor, mizah edip g&uuml;l&uuml;yorlar.&rdquo; dedim. İmam (a.s); &ldquo;Eğer olmazsa, sakıncası yoktur.&rdquo; buyurdular. İmam&rsquo;ın &ldquo;Eğer olmazsa&rdquo; s&ouml;z&uuml;nden s&ouml;v&uuml;ş ve yalanın olmamasının gerektiğini d&uuml;ş&uuml;nd&uuml;m. (Yani incitici s&ouml;zler olmazsa sakıncası yoktur.) Daha sonra buyurdular ki: &ldquo;Resulullah (s.a.a)&rsquo;in yanına bazen bir g&ouml;&ccedil;ebe Arap gelip hediye veriyordu. Yerinden hareket etmeden de; &ldquo;Hediyemin değerini ver.&rdquo; diyordu. Resulullah (s.a.a) ise g&uuml;l&uuml;yordu. Resulullah (s.a.a) gamlı ve kederli olduğunda; &ldquo;G&ouml;&ccedil;ebe Arap nerede kaldı? Keşke yine yanımıza gelse!&rdquo; buyuruyordu.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	İhtiyar bir kadın, Resulullah&rsquo;a; &ldquo;Cennete gitmem i&ccedil;in bana dua ediniz.&rdquo; dediğinde, Hz. Resulullah (s.a.a): &ldquo;Yaşlı kadınlar cennete gitmeyecektir.&rdquo; buyurdular. Kadın bu s&ouml;z&uuml; duyunca, ağlamaya başladı. Bunun &uuml;zerine Hz. Resulullah (s.a.a) g&uuml;l&uuml;p ş&ouml;yle buyurdu: &ldquo;Allah Teal&acirc;&rsquo;nın; &lsquo;Ger&ccedil;ek şu ki, biz onları (cennetteki kadınları) yeni bir inşa (yaratma) ile inşa edip yarattık. Onları hep bakireler olarak kıldık.&rsquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a> s&ouml;z&uuml;n&uuml; duymamış mısın? Cennette Allah Teal&acirc; onları gen&ccedil;leştirecektir.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Yine bir g&uuml;n Hz. Resulullah (s.a.a) yaşlı olan Eşce&icirc; bir kadına; &ldquo;Ey Eşce&icirc;! Yaşlı kadın cennete girmeyecektir.&rdquo; buyurdular. Bil&acirc;l onun ağladığını g&ouml;r&uuml;nce, durumunu Resulullah&rsquo;a iletti. Bunun &uuml;zerine Hz. Resulullah; &ldquo;Zenc&icirc; de &ouml;yledir; o da cennete girmeyecektir.&rdquo; buyurdular. Hazret&rsquo;in bu s&ouml;z&uuml;nden dolayı ikisi de oturup ağlamaya başladılar. Abbas da onların ağlamalarını g&ouml;r&uuml;nce, onların durumunu Resulullah&rsquo;a anlattı. Resulullah (s.a.a) Abbas&rsquo;a da; &ldquo;Yaşlı erkek de &ouml;yledir, o da cennete girmeyecektir.&rdquo; buyurdular. Hz. Resulullah (s.a.a) daha sonra onlara dua edip kalplerini hoş etti ve ş&ouml;yle buyurdular: &ldquo;Allah Teal&acirc; onları daha g&uuml;zel bir şekilde yaratacaktır, onlar nurlu gen&ccedil;ler olarak cennete gireceklerdir.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bir g&uuml;n bir kadın Hz. Resulullah (s.a.a)&rsquo;in yanına gelerek kocasından s&ouml;z etti. Hz. Resulullah (s.a.a); &ldquo;Senin kocan<em>, </em>g&ouml;zlerinde beyazlık olan mıdır?&rdquo; diye sordu. Kadın; &ldquo;Hayır, g&ouml;zlerinde beyazlık yoktur.&rdquo; dedi. Kadın Resulullah&rsquo;ın bu s&ouml;z&uuml;n&uuml; kocasına anlattı. Kocası; &ldquo;Resulullah mizah etmiş, doğru s&ouml;ylemiştir. Acaba g&ouml;z&uuml;m&uuml;n beyazlığının siyahından daha &ccedil;ok olduğunu g&ouml;rm&uuml;yor musun?&rdquo; dedi.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	Halid-i Kasr&icirc;&rsquo;nin dedesi bir kadını &ouml;pt&uuml;; o kadın da gelip onu Resulullah&rsquo;a şik&acirc;yet etti. O adamı &ccedil;ağırdıklarında, kadının s&ouml;z&uuml;n&uuml; teyit ederek ş&ouml;yle dedi: &ldquo;Eğer o kadın kısas yapmak istiyorsa, (ben hazırım) kısas yapsın!&rdquo; Resulullah (s.a.a) ve ashabı onun bu s&ouml;z&uuml;nden dolayı g&uuml;ld&uuml;ler. Resulullah (s.a.a) o adama; &ldquo;Sakın bir de bu işi yapma!&rdquo; buyurdular. O adam da; &ldquo;Vallahi yapmayacağım.&rdquo; dedi. Bunun &uuml;zerine Hz. Resulullah (s.a.a) onun su&ccedil;undan ge&ccedil;ti.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	Resulullah (s.a.a) Suheyb&rsquo;in hurma yediğini g&ouml;rd&uuml;ğ&uuml;nde ona; &ldquo;G&ouml;z&uuml;n ağrı yaptığı h&acirc;lde hurma mı yiyorsun?&rdquo; dedi. Suheyb cevaben; &ldquo;Ya Resulullah! Ben onu bu taraftan &ccedil;iğniyorum, oysa g&ouml;z&uuml;m o taraftan ağrı yapıyor!&rdquo; dedi. Onun bu s&ouml;z&uuml; &uuml;zerine, Hz. Resulullah (s.a.a) g&uuml;ld&uuml;ler.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yunus eş-Şeyban&icirc; ş&ouml;yle diyor: &ldquo;Hz. İmam Cafer-i Sadık (a.s) bana; &ldquo;Birbirinizle mizah ve latife yapıyor musunuz?&rdquo; diye sordu. Ben de; &ldquo;&Ccedil;ok az.&rdquo; dedim. Bunun &uuml;zerine, İmam (a.s) ş&ouml;yle buyurdular: &ldquo;Mizah ve latife yapın; &ccedil;&uuml;nk&uuml; bu iş g&uuml;zel ahl&acirc;kın nişanesidir, sen bununla kardeşini mesrur etmiş olursun. Resulullah (s.a.a) da birini mesrur ve neşelendirmek i&ccedil;in onunla mizah ve latife yapardı.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	İmamlar bir&ccedil;ok hadiste de halkı şaka yapmaktan sakındırmışlardır. Hatta; &ldquo;Şaka k&uuml;&ccedil;&uuml;k bir s&ouml;v&uuml;şt&uuml;r.&rdquo; buyurmuşlardır. Eğer şaka tahkir, alay etme, başkalarını incitme, onlara g&uuml;lme ve sa&ccedil;ma sapan s&ouml;zlerle birlikte olursa, kesinlikle b&ouml;yle bir şaka doğru değildir ve yapılmamalıdır. Ama eğer diğerlerinin kalbini hoş etmek, onları &uuml;z&uuml;nt&uuml;den &ccedil;ıkarmak, dertlerini unutturmak i&ccedil;in mizah ve latife yoluyla yapılmış olursa, bunun sevabı bile vardır.</p>\n\n<h4>\n	Genel Adap ve Ahl&acirc;kı</h4>\n\n<p>\n	İbn-i Şehraşub &ldquo;Menakıb&rdquo; adlı kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Bazı alimler, Resulullah (s.a.a)&rsquo;in adap ve ahl&acirc;kını hadislerden derleyerek bir araya toplamış ve ş&ouml;yle sıralamışlardır: &ldquo;Resulullah (s.a.a) herkesten daha hikmetli, daha halim, daha şecaatli, daha adil ve daha şefkatli idi. Eli, kendisine hel&acirc;l olmayan kadına kesinlikle dokunmamıştır. İnsanların en c&ouml;merdi idi. Bir dirhem veya bir dinar bile onun yanında birikip kalmazdı. Eğer bir şey artmış olsaydı ve onu da verecek bir kimse bulamasaydı, onu muhta&ccedil;lara ulaştırmadık&ccedil;a gece rahat edemezdi. Allah&rsquo;ın verdiği rızktan, bir yılın azığından &ccedil;ok g&ouml;t&uuml;rmezdi. Hurma ve arpanın en d&uuml;ş&uuml;ğ&uuml;n&uuml; kendisi i&ccedil;in alırdı, geri kalanını Allah yolunda verirdi. Kim ondan bir şey isteseydi ona bağışta bulunurdu. Yerde otururdu, yerde yatardı, yerde yemek yerdi. Ayakkabı ve elbisesini kendisi yamardı. Evinin kapısını kendisi a&ccedil;ardı. Kendisi koyun sağardı. Devenin s&uuml;t&uuml;n&uuml; sağmak i&ccedil;in kendisi onun ayağını bağlardı. Hizmet&ccedil;isi el değirmenini &ccedil;evirmekten yorulduğunda onunla el değirmenini &ccedil;evirirdi. Abdest suyunu geceleri kendisi hazırlardı. S&uuml;rekli başını aşağı eğip susardı. Halkın huzurunda yaslanarak oturmazdı. Ailesinin işlerinde onlara yardım ederdi. Eti kendisi doğrardı. Yemeğe oturduğunda k&ouml;leler gibi otururdu. Yemekten sonra parmaklarını yalardı. Kesinlikle geğirmezdi. H&uuml;r ve k&ouml;lenin davetini kabul ederdi. Bir yudum s&uuml;t olsa bile, hediyeyi kabul ederdi ve onu yerdi; ama sadaka yemezdi. G&ouml;z&uuml;n&uuml; bir adamın y&uuml;z&uuml;ne dikmezdi. Allah i&ccedil;in sinirlenirdi, kendisi i&ccedil;in sinirlenmezdi. A&ccedil;lıktan karnına taş bağlardı. Evde her ne hazırlansaydı, onu yerdi. Hi&ccedil;bir şeyi geri &ccedil;evirmezdi. İki elbise (&uuml;st &uuml;ste) giymezdi. Yemen malı aba, y&uuml;nden olan geniş c&uuml;bbe, pamuk ve keten olan elbiseler giyerdi. Elbiselerinin &ccedil;oğu beyazdı. Başına imame takardı. G&ouml;mleği sağ taraftan giyerdi. Cuma g&uuml;n&uuml; i&ccedil;in &ouml;zel elbisesi vardı. Yeni bir elbise giydiğinde eskisini fakirlere verirdi. Bir abası vardı, nereye gitse onu ikiye katlayıp &uuml;zerinde otururdu. Sağ elinin k&uuml;&ccedil;&uuml;k parmağına g&uuml;m&uuml;ş y&uuml;z&uuml;k takardı. Kavunu severdi. K&ouml;t&uuml; kokulardan hoşlanmazdı. Abdest alırken dişlerini misvakla temizlerdi. Bir hayvana bindiğinde hizmet&ccedil;isi veya başkalarını da terkine bindirirdi. At, katır veya merkepten m&uuml;mk&uuml;n olan her ne varsa ona binerdi. Merkebe eğersiz binerdi. Bazen ayak yalın, abasız ve imamesiz y&uuml;r&uuml;rd&uuml;. Cenazeleri teşyi ederdi. Şehrin en uzak yerinde olsa bile, hastanın ziyaretine giderdi. Fakir ve yoksullarla beraber otururdu, onlarla yemek yerdi, kendi eliyle onlara yedirirdi. İlim ehli ve g&uuml;zel ahl&acirc;klı kimselere ikramda bulunurdu. Her kavmin b&uuml;y&uuml;ğ&uuml;ne iyilik ederek kalplerini ısındırırdı. Akrabalarına ihsan ederdi. Allah&rsquo;ın emrettiği hususlar hari&ccedil;, onların bazılarını bazılarına tercih etmezdi. Kimseye zorluk &ccedil;ıkarmazdı. &Ouml;z&uuml;r dileyenin &ouml;zr&uuml;n&uuml; kabul ederdi. Kur&rsquo;an&rsquo;ın nazil olduğu ve &ouml;ğ&uuml;t verme zamanı hari&ccedil;, s&uuml;rekli tebess&uuml;m ederdi. Kahkahasız g&uuml;lerdi. Hizmet&ccedil;ilerinin yeme, i&ccedil;me ve giyimlerinde başlarına dikilmezdi. Kimseye s&ouml;vmezdi. Hi&ccedil;bir kadın veya hizmet&ccedil;iye l&acirc;net etmezdi. Kimseyi kınamazdı; ancak kınamayı gerektiren işi terk etmesini s&ouml;ylerdi. Bir ihtiya&ccedil;tan dolayı yanına gelen her h&uuml;r, k&ouml;le ve cariyenin ihtiyacını karşılamak i&ccedil;in kalkıp onlarla giderdi. Sert ve katı kalpli değildi. &Ccedil;arşıda (tartışınca) sesini &ccedil;ok y&uuml;kseltmezdi. K&ouml;t&uuml;l&uuml;ğe, k&ouml;t&uuml;l&uuml;kle karşılık vermezdi; aksine bağışlayıp affederdi. Karşılaştığı herkese sel&acirc;m verirdi. Kim bir iş i&ccedil;in onun yanına gelmiş olsaydı, o &ccedil;ıkıp gidinceye kadar sabrederdi. Bir kimsenin elinden tuttuğunda (merhabalaştığında) o elini &ccedil;ekmedik&ccedil;e elini &ccedil;ekmezdi. Bir M&uuml;sl&uuml;manla karşılaştığında musafaha ederdi. Oturup kalktığında Allah&rsquo;ın zikriyle kalkardı. Namaz kılarken bir adam onun yanına geldiğinde namazını kısa keserek ona y&ouml;nelip; &ldquo;Bir ihtiyacın mı var?&rdquo; diye sorardı. (Tevazu veya yoksulların ona kolayca ulaşabilmesi i&ccedil;in) meclisin baş tarafında değil, aşağısında (yani kapı &ouml;n&uuml;nde) otururdu. Genellikle kıbleye doğru otururdu. Onun yanına gelen kimseye ikram ederdi; hatta bazen elbisesini bile onun altına sererdi; arkasındaki yastığı onun arkasına bırakarak onu kendisine tercih ederdi. Neşe ve gazap h&acirc;linde hakkın dışında bir şey s&ouml;ylemezdi. Av etinden yerdi; ama avlanmazdı...&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Bihar&rsquo;ul-Envar, c.16, s.241, 242</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Bihar&rsquo;ul-Envar, c.16, s.242</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bihar&rsquo;ul-Envar, c.16, s.243, 244 245, 246</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar&rsquo;ul-Envar, c.16, s.246, 247, 268</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bihar&rsquo;ul-Envar, c.16, s.148</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar&rsquo;ul-Envar, c.16, s.248</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bihar&rsquo;ul-Envar, c.16 s.248, 249</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bihar&rsquo;ul-Envar, c.16, s.249</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Bihar&rsquo;ul-Envar, c.16, s.249</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bihar&rsquo;ul-Envar, c.16, s.251</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bihar&rsquo;ul-Envar, c.16, s.254</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- M&uuml;sned-i Ahmed, c.2, s.228</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Sahih-i M&uuml;slim, c.5, s.114</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bihar&rsquo;ul-Envar, c.16, s.258</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Bihar&rsquo;ul-Envar, c.16, s.264</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Bihar&rsquo;ul-Envar, c.16, s.260, 269</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bihar&rsquo;ul-Envar, c.16, s.269</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Mizan&rsquo;ul-Hikmet, c.5, s.354</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Bihar&rsquo;ul-Envar, c.78, s.243</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Kenz&rsquo;&uuml;l-Ummal, 25346. hadis</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Mekarim&rsquo;&uuml;l-Ahl&acirc;k, c.1, s.59</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Mekarim&rsquo;&uuml;l-Ahl&acirc;k, c.1, s.58</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Bihar&rsquo;ul-Envar, c.16, s.259</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- V&acirc;kıa Suresi: 35-36</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Bihar&rsquo;ul-Envar, c.16, s.295</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Bihar&rsquo;ul-Envar, c.16, s.295</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Bihar&rsquo;ul-Envar, c.16, s.294</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Bihar&rsquo;ul-Envar, c.16, s.295</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Bihar&rsquo;ul-Envar, c.16, s.296</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Bihar&rsquo;ul-Envar, c.16, s.298</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Bihar&rsquo;ul-Envar, c.16, s.226, 228</p>\n	</div>\n</div>','Allah Resulü’nün Güzel Ahlakı - 2','','publish','closed','open','','allah-resulunun-guzel-ahlaki-2','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2659',0,'post','',0),(2660,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<div>\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<h3 style=\"text-align: right;\">\n		Zeynel ESKİCİ/Erenler 4-5</h3>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Arabistan ve &Ccedil;evresi</h2>\n\n<p>\n	Yıllardan 570... Rebiy&uuml;levvel ayının on yedinci g&uuml;n&uuml;... Vakit, fecirden sonra... Yeni bir g&uuml;neş doğuyor d&uuml;nyaya, karanlıkları aydınlatmak, insanları temizlemek i&ccedil;in... Yer, Umman Denizi ile Kızıl deniz arasında uzanan kara k&uuml;tlesi, yani Arabistan Yarımadası... Her şey karmakarışık. İnsanlar arasında Hıristiyanlık ve Yahudilik gibi kimi il&acirc;h&icirc; orijinal dinler yaygın olsa da, putperestlik h&acirc;kim. İnsanlar elleriyle yontup diktikleri putları kendilerine Rab edinmişler. Ahl&acirc;k&icirc; ve insan&icirc; yaşam tam bir &ccedil;&ouml;k&uuml;nt&uuml; i&ccedil;inde. Kız &ccedil;ocuklarından bir kısmı utan&ccedil; vesilesi olarak g&ouml;r&uuml;l&uuml;p, diri diri toprağa g&ouml;m&uuml;l&uuml;yor. Zina ve fuhuş yaygın. Alkol ve i&ccedil;ki alabildiğine. Savaş, yağma ve talan ruhu h&acirc;l&acirc; dipdiri. Bu, cahiliye Arab&rsquo;ının dilinde şu c&uuml;mle ile &ouml;zetleniyor: <em>&lsquo;Kadın, i&ccedil;ki ve savaş.&rsquo;</em> Sosyo-ekonomik yapı bozuk. Bazı insanlar hurafe inan&ccedil;ları yayarak ekonomik girdilerini arttırma peşinde. Sınıflı bir toplum yapısı. Aklın, aşkın ve hikmetin s&uuml;rg&uuml;n edildiği bir coğrafya...</p>\n\n<p>\n	Bu yarımadanın etrafında iki &lsquo;cihan devleti&rsquo; yer alıyor. Doğuda İran, batıda ise Roma İmparatorlukları. Her iki devletin de i&ccedil;teki durumları &ccedil;ok k&ouml;t&uuml;. Başta bulunan imparatorlar, aynı zamanda birer diktat&ouml;r. İran imparatorunun &uuml;&ccedil; bin karısı var, on iki bin cariyesi, altı bin erkek koruyucusu, yalnız kendisine ait sekiz bin beş y&uuml;z binek atı. İran ve Roma kıyasıya savaşıyorlar; tampon b&ouml;lge Anadolu. İ&ccedil;te i&ccedil; s&ouml;m&uuml;r&uuml;, dışta dış s&ouml;m&uuml;r&uuml;. Arabistan o kadar değersiz ki, almaya tenezz&uuml;l bile etmiyorlar. Halbuki onlar i&ccedil;in, Arabistan&rsquo;ı almak, işten bile değil.</p>\n\n<h2>\n	Hz. Muhammed&rsquo;in Hayatı</h2>\n\n<p>\n	Cahiliye Arab&rsquo;ının tam bir ateş &ccedil;ukurunun kıyısında olduğu b&ouml;ylesine k&ouml;t&uuml; bir atmosferde, Hz. Muhammed, 570 yılında Mekke&rsquo;de d&uuml;nyaya geldi. Hz. Muhammed&rsquo;in babası, Abdullah bin Abdulmuttalip, annesi ise Vehep kızı Amine&rsquo;dir. Babası Abdullah, Hz. Muhammed hen&uuml;z doğmadan ebediyet &acirc;lemine intikal etmişti.</p>\n\n<p>\n	Hz. Muhammed yedi g&uuml;nl&uuml;k olunca, dedesi ona &ldquo;Muhammed&rdquo; adını koydu. Abdulmuttalib&rsquo;e: &ldquo;Ni&ccedil;in bu adı se&ccedil;tiniz, halbuki bu ad aramızda tanınan, bilinen bir ad değildir?&rdquo; diye sorulunca: &ldquo;Yerde ve g&ouml;klerde beğenilsin diye ona bu adı verdim.&rdquo; cevabını verdi. Annesi ise onu &ldquo;Ahmed&rdquo; diye &ccedil;ağırıyordu. B&ouml;ylece &ldquo;Ahmed&rdquo; ve &ldquo;Muhammed&rdquo; onun iki g&uuml;zel ismi oluverdi.</p>\n\n<p>\n	Hz. Muhammed&rsquo;e beş yıl boyunca, aynı zamanda s&uuml;t annesi de olan, Hevazin kabilesinden Ebu Z&uuml;heyb&rsquo;in kızı Hal&icirc;me baktı. Daha doğmadan babasını kaybeden Hz. Muhammed, kısa bir s&uuml;re sonra annesini de kaybetti; hemen ardından da dedesi Abdulmuttalib&rsquo;i.</p>\n\n<p>\n	B&uuml;t&uuml;n bu ardarda gelen kayıplardan sonra Hz. Muhammed&rsquo;i amcası Ebu Talip yanına aldı. Ebu Talip, ge&ccedil;imini ticaretle sağladığı i&ccedil;in Hz. Muhammed de ticaretle meşgul oldu; bir&ccedil;ok sefere katıldı ve ticaret yoluyla tanıştığı Hz. Hatice ile evlendi.</p>\n\n<p>\n	Hz. Muhammed kırk yaşında iken, Recep ayının yirmi yedisinde, insanoğlunun i&ccedil;inde bulunduğu k&ouml;t&uuml; durumuna &ccedil;are olmak ve insanları uyararak yanlış gidişatlarını engellemek i&ccedil;in, y&uuml;ce Allah tarafından peygamberlik ile g&ouml;revlendirildi. Ona ilk vahiy, vahiy meleği Cebrail vasıtası ile geldi, <strong>&lsquo;Oku...&rsquo;</strong> diye.</p>\n\n<p>\n	Hz. Muhammed&rsquo;in peygamberliğine ilk iman eden, kadınlardan Hz. Hatice, erkeklerden ise Hz. Ali oldu. Tarih, bu konuda şahitliğini ş&uuml;pheye meydan vermeyecek şekilde yapmıştır. Y&uuml;ce Allah&rsquo;ın <strong>&lsquo;Akrabalarını uyar!&rsquo; </strong>&nbsp;emri gereğince, Hz. Muhammed, ilk &ouml;nce kendi akrabalarını uyardı; onları İsl&acirc;m&rsquo;a davet etti. İşte bu uyarı meclisinde, Hz. Ali&rsquo;yi hayatında kendisine kardeş ve yardımcı, kendisinden sonra da halifesi olarak tayin etti.</p>\n\n<p>\n	&Uuml;&ccedil; yıl s&uuml;ren gizli tebliğden sonra, yine y&uuml;ce Allah&rsquo;ın emri uyarınca, Hz. Muhammed, a&ccedil;ık davete başladı. M&uuml;sl&uuml;manların sayısında hızlı bir artış oldu. İsl&acirc;miyet m&uuml;şrikler i&ccedil;in a&ccedil;ık bir tehlike h&acirc;lini almaya başlayınca, m&uuml;şrikler Hz. Muhammed&rsquo;i İsl&acirc;m davasından vazge&ccedil;irmeye &ccedil;alıştılar. M&uuml;şrikler ilk &ouml;nce Hz. Muhammed&rsquo;e yumuşak davrandılar, İsl&acirc;m&rsquo;dan ve peygamberlik iddiasından vazge&ccedil;mesini istediler. Karşılığında kendisine kadın, mevki ve servet teklif ettiler. Ama o, bunların hepsini elinin tersiyle itti ve bulunduğu h&acirc;l &uuml;zerinde sebat etti. Bunun işe yaramayacağını g&ouml;rd&uuml;klerinde, tartışma ve sohbet yolunu tuttular. Ama Hz. Muhammed her seferinde karşı tarafın delillerini &ccedil;&uuml;r&uuml;tt&uuml; ve onları susturdu.&nbsp; &Ccedil;aresiz kalan m&uuml;şrikler, bu defa baskı yolunu tuttular. Hz. Muhammed&rsquo;e zarar vermek istediler; hatta suikast dahi d&uuml;zenlediler. M&uuml;sl&uuml;manlara işkence ettiler, ama yapılan her işkence m&uuml;minlerin kalbine iman olarak d&ouml;nmekten başka bir işe yaramadı. M&uuml;şriklerin bu baskı ve eziyetlerini her ne kadar Hz. Ebu Talib&rsquo;in namı ile Hz. Hatice&rsquo;nin serveti ge&ccedil;iştirdiyse de, bu iki zatın ardarda gelen vefatları ile M&uuml;sl&uuml;manların &uuml;zerindeki abluka, baskı, eziyet ve işkenceler arttı. Hatta bu işkenceler altında Yasir ve S&uuml;meyye adlı bir &ccedil;ift şehit oldu. Artık yapılması gereken tek şey kalmıştı: Hicret; kutsal bir d&ouml;n&uuml;ş i&ccedil;in hicret.</p>\n\n<p>\n	Allah Resul&uuml;&rsquo;n&uuml;n emri ile hicret başladı ve M&uuml;sl&uuml;manlar b&ouml;l&uuml;k b&ouml;l&uuml;k Mekke&rsquo;den ayrılıp Medine&rsquo;ye doğru yola koyuldular. Hz. Muhammed, b&uuml;t&uuml;n M&uuml;sl&uuml;manları g&ouml;nderdikten sonra Hz. Ali&rsquo;yi kendi yatağına yatırdı ve Mekke&rsquo;den ayrıldı. Hz. Muhammed&rsquo;in yarım kalan işlerini tamamladıktan sonra, Hz. Ali de Medine&rsquo;ye doğru hareket etti ve kendisini Medine dışında Kuba k&ouml;y&uuml;nde bekleyen Hz. Muhammed ile birlikte Medine&rsquo;ye hicret ettiler.</p>\n\n<p>\n	Davet aşamasından devlet aşamasına ge&ccedil;ildiğinde ilk savaş Bedir&#39;de patlak verdi. M&uuml;sl&uuml;manların Mekke&rsquo;de kalan mallarına ve g&ouml;rd&uuml;kleri işkenceye misilleme olarak başlatılan Bedir Savaşı, M&uuml;sl&uuml;manların zaferi ile sonu&ccedil;landı. Bu savaştan sonra Hz. Ali ile Hz. Muhammed&rsquo;in kızı Hz. Fatıma evlendiler.</p>\n\n<p>\n	Mekkeli m&uuml;şriklerle ikinci karşılaşma olan Uhud, M&uuml;sl&uuml;manların itaatsizliği y&uuml;z&uuml;nden yenilgi ile sonu&ccedil;landı. Mekkeli m&uuml;şriklerin bir saldırı savaşı olan Hendek sonu&ccedil;suz kaldı. M&uuml;şrikler bir kazan&ccedil; elde edemeden geri d&ouml;nd&uuml;ler. Hudeybiye Antlaşması, Hicret&rsquo;in altıncı yılında imzalandı. Hayber ve Mekke&rsquo;nin fethi, İsl&acirc;m&rsquo;ın kesin zaferi olarak tarihe ge&ccedil;ti.</p>\n\n<h2>\n	Peygamberin Halifesi Hz. Ali</h2>\n\n<p>\n	Hz. Muhammed&rsquo;in vefatından &ouml;nce kendi yerine bir halife tayin edip etmediği meselesi, İsl&acirc;m tarihinin en &ouml;nemli sorunları arasında yer alır. S&uuml;nn&icirc;ler arasında bu hususta kabul g&ouml;ren iki g&ouml;r&uuml;ş vardır. Bunlardan birincisi, Hz. Muhammed&rsquo;in kendisinden sonra herhangi bir halife bırakmadığı, bunu &uuml;mmetin se&ccedil;imine havale ettiği; ikincisi ise, Hz. Muhammed&rsquo;in hastalığı sırasında namazı halka Ebu Bekir&rsquo;in kıldırdığı y&ouml;n&uuml;ndeki rivayete binaen, Hz. Muhammed&rsquo;in kendi yerine Ebu Bekir&rsquo;i halife bıraktığını savunur. Şia&rsquo;ya gelince, Şi&icirc;ler bu iki g&ouml;r&uuml;ş&uuml; de reddederler ve Hz. Muhammed&rsquo;in kendi yerine Hz. Ali&rsquo;yi tayin ettiğine inanırlar.</p>\n\n<p>\n	Tarihsel kaynaklar, a&ccedil;ık bir şekilde Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; doğrulamaktadır. Hem S&uuml;nn&icirc;lere ve hem de Şi&icirc;lere ait hadis ve tarih kitaplarında, Hz. Muhammed&rsquo;in değişik vesilelerle kendi yerine Hz. Ali&rsquo;yi halife tayin ettiği, bunu halka a&ccedil;ıkladığı yer almış, bunlar tevat&uuml;r h&acirc;linde bize ulaşmıştır. Şimdi bununla ilgili sadece birka&ccedil; &ouml;rneği vermekle yetinelim:</p>\n\n<p>\n	<strong>1- Davetin başlangıcında:</strong> Şuar&acirc; Suresi&rsquo;nin <strong>&lsquo;Ve en yakın akrabalarını korkut.&rsquo; </strong>mealindeki 214. ayeti nazil olunca, Hz. Muhammed, Hz. Ali&rsquo;ye bir yemek hazırlamasını ve bu yemeğe en yakın akrabalarını davet etmesini emretti. Davetin ger&ccedil;ekleştirilip, yemeğin yenmesine karşılık Ebu Leheb&rsquo;in bazı uygunsuz davranışları y&uuml;z&uuml;nden herhangi bir tebliğ ger&ccedil;ekleşemedi. İkinci g&uuml;n yine yemek hazırlandı, l&acirc;kin aynı sebepten &ouml;t&uuml;r&uuml; yine tebliğ yapılamadı. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n Hz. Muhammed, yemekten hemen sonra ayağa kalkarak Allah&rsquo;ın bir olduğunu, kendisinin Allah&rsquo;ın el&ccedil;isi olduğunu ve cennet ile cehennemin hak olduğunu anlatan bir hutbe okudu. Bu hutbe bittikten sonra; <em>&ldquo;Ey Abdulmuttalip oğulları! Bana itaat edin, yery&uuml;z&uuml;ne h&acirc;kim olun. İ&ccedil;inizden kim bana yardım eder, bu işte beni kuvvetlendirirse, kardeşim, vasim, vezirim, varisim ve benden sonra halifem olur.&rsquo;</em> dedi. Bunu sadece Hz. Ali olumlu cevapladı. Ve nihayetinde, Hz. Muhammed, Hz. Ali&rsquo;ye hitaben; <em>&ldquo;Sen benim kardeşim, vasim, vezirim, varisim ve benden sonra halifemsin.&rsquo; </em>buyurdu. Orada bulunanlardan bazıları Ebu Talip ile alay ederek; <em>&ldquo;Bundan sonra oğlunu dinle ve ona itaat et.&rsquo; </em>dediler.</p>\n\n<p>\n	<strong>2- Davetin ortalarında:</strong> Hicret&rsquo;ten beş ay sonra Hz. Muhammed bir t&ouml;renle Ensar ile Muhacirleri kardeş yaptı. Kardeşlik t&ouml;reni bitince, Hz. Ali yalnız kaldı. Hz. Ali, bu durumu Hz. Muhammed&rsquo;e iletti ve Hz. Muhammed, Hz. Ali&rsquo;ye; <em>&ldquo;Harun, Musa&rsquo;ya g&ouml;re ne idiyse, sen de bana osun; ancak benden sonra peygamberlik yok; sen d&uuml;nya ve ahirette benim kardeşimsin.&rsquo;</em> diyerek karşılık verdi.</p>\n\n<p>\n	<strong>3- Davetin sonlarına doğru:</strong> Teb&uuml;k Savaşı&rsquo;nda sefere katılan Hz. Muhammed, Medine&rsquo;de kendi yerine Hz. Ali&rsquo;yi vekil olarak bıraktı. Bunun &uuml;zerine m&uuml;nafıkların dedikoduları etrafı sardı. S&ouml;zde Hz. Ali, Hz. Muhammed&rsquo;in g&ouml;z&uuml;nden d&uuml;şm&uuml;şt&uuml;. Bu dedikodular &uuml;zerine Hz. Muhammed, Hz. Ali&rsquo;ye hitaben ş&ouml;yle dedi: <em>&ldquo;Ya Ali! Medine, ancak benimle yahut da seninle d&uuml;zene girer. Harun Musa&rsquo;ya g&ouml;re ne idiyse, senin de bana g&ouml;re aynı durumda olman seni razı etmiyor mu? Sadece benden sonra peygamber yoktur.&rdquo;</em> Hz. Ali ise bunun karşısında; <em>&ldquo;Allah ve Resul&uuml;&rsquo;nden razı oldum.&rsquo;</em> dedi. Bu olaydan sonra Peygamber ona &ldquo;Murtaza&rdquo; lakabını verdi.</p>\n\n<p>\n	<strong>4- Davetin sonunda: </strong>&nbsp;Hz. Muhammed, Veda Haccı&rsquo;ndan d&ouml;nerken Gadir-i Hum denilen yerde Hz. Ali&rsquo;nin halifeliğini a&ccedil;ık&ccedil;a il&acirc;n etti.&nbsp; D&ouml;rt y&uuml;ze yakın S&uuml;nn&icirc; alimin naklettiği bu olayı daha sonra biraz daha geniş şekilde ele alacağız.</p>\n\n<p>\n	G&ouml;r&uuml;l&uuml;yor ki, Hz. Muhammed, peygamberliğinin daha başlangıcında Hz. Ali&rsquo;yi yerine halife tayin etmiş, bunu değişik zamanlarda ve değişik vesilelerle insanlara a&ccedil;ıklamış ve nihayet hayatının sonlarında da bunu yinelemiştir. Peki ne oldu da, Hz. Muhammed&rsquo;in defalarca halife il&acirc;n ettiği h&acirc;lde Hz. Ali halife olamadı da yerine Ebu Bekir b. Kuhafe halife oldu? Bunun i&ccedil;in Hz. Muhammed&rsquo;in sağlığı sırasındaki birka&ccedil; olayı iyi tahlil etmek gerekiyor.</p>\n\n<h2>\n	Hudeybiye&rsquo;de Yaşananlar</h2>\n\n<p>\n	Hicret&rsquo;in altıncı yılında Hz. Muhammed, bin d&ouml;rt y&uuml;z kişi ile umre yapmak i&ccedil;in Medine&rsquo;den Mekke&rsquo;ye doğru yola &ccedil;ıktı. Hz. Muhammed, herhangi bir &ccedil;atışma ve savaş amacı taşımadığından yanında bulunanlara kılı&ccedil;larını kınlarına koymalarını ve ihramlarına b&uuml;r&uuml;nmelerini emretti. Bu arada M&uuml;sl&uuml;manların Mekke&rsquo;ye hareket ettiğini haber alan Mekkeli m&uuml;şrikler, Hz. Muhammed&rsquo;e bir heyet g&ouml;nderdiler. Heyet, umreye bir sene sonra izin verileceğini, şimdi M&uuml;sl&uuml;manların&nbsp; Medine&rsquo;ye geri d&ouml;nmelerini istedi. Bu teklifi Hz. Muhammed herhangi bir savaş ve karışıklığa neden olmamak i&ccedil;in kabul etti. Hudeybiye denilen yerde yapılan bu antlaşma uyarınca umre bir sene sonraya ertelendi.</p>\n\n<p>\n	Bu antlaşma, ashaptan bazıları tarafından hoş karşılanmadı. Bunlar, Peygamberin hikmetini soru altına g&ouml;t&uuml;r&uuml;rcesine şik&acirc;yetlerini a&ccedil;ık&ccedil;a dile getiriyorlardı. Peygamberin kararına itirazda bulunanların başında &Ouml;mer bin Hattap geliyordu. Rivayetlerde aktarıldığına g&ouml;re, &Ouml;mer, Hz. Muhammed&rsquo;e itiraz yollu:</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Sen Allah&rsquo;ın peygamberi değil misin? dedi.</p>\n\n<p>\n	Hz. Muhammed:</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Ben Allah&rsquo;ın peygamberiyim, diyerek cevap verdi.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Biz hak yolundayız ve d&uuml;şmanlarımız batıldır, &ouml;yle değil mi?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Evet, &ouml;yledir.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; O h&acirc;lde dinimize neden hakaret ettiriyoruz?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Ben Allah&rsquo;ın peygamberiyim, Allah&rsquo;a karşı gelemem; bizi y&ouml;nlendiren, zafere koşturan, O&rsquo;dur.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Peki K&acirc;be&rsquo;yi tavaf edeceğimizi s&ouml;yleyen siz değil miydiniz?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Evet, ama ben bu yıl i&ccedil;in s&ouml;z vermedim.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Evet, bu yıl i&ccedil;in s&ouml;z vermediniz.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; O h&acirc;lde tel&acirc;şlanmanıza gerek yoktur, tavaf farizasını yerine getireceksiniz. Biraz sabretmesini biliniz.</p>\n\n<p>\n	Ancak Hz. Muhammed&rsquo;in bu a&ccedil;ıklamaları &Ouml;mer&rsquo;i tatmin etmez. Bu defa Ebu Bekir bin Kuhafe&rsquo;ye y&ouml;nelir.&nbsp;</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Ey Ebu Bekir, bu adam Allah&rsquo;ın hak peygamberi değil mi?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Elbette hak peygamberi!</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Biz hak, d&uuml;şmanlarımız batıl &uuml;zere değil mi?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Elbette!</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; &Ouml;yleyse dinimiz i&ccedil;in neden al&ccedil;aklığı kabul ediyoruz?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Be adam, o Allah&rsquo;ın resul&uuml;d&uuml;r, diyorum. Peygamber Allah&rsquo;a karşı gelemez, Allah onun&nbsp; yardımcısıdır. Onun emrine itaat et.</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; O bize K&acirc;be&rsquo;ye gideceğiz, onu tavaf edeceğiz, demiyor muydu?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Evet ama, o sana bu yıl gideceksin dedi mi?</p>\n\n<p>\n	-&nbsp;&nbsp;&nbsp; Hayır.</p>\n\n<p>\n	Hudeybiye&rsquo;de yaşananlar bununla da kalmıyor. Hz. Muhammed, antlaşma yapıldıktan sonra yanındakilere kalkmalarını, sa&ccedil;larını tıraş etmelerini ve kurbanlarını kesmelerini emrediyordu. Kesin bir emir verilmesine rağmen, yerinden kalkan parmakla sayılıyordu. Bu durum karşısında Hz. Muhammed tıraş oluyor ve kurbanını kesiyordu. Ashap ancak bundan sonra sa&ccedil;larını tıraş etmek ve kurbanlarını kesmek i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	Ş&uuml;phesiz, burada ashabın tavrı d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. &Ouml;zellikle &Ouml;mer&rsquo;in tavrı dikkatle incelenmeye değerdir. Eğer &Ouml;mer&rsquo;in tavrının bir ş&uuml;phe &uuml;zerine olduğunu s&ouml;ylerseniz, Peygamberin kendisine verdiği cevapla tatmin olması gerektiğini de d&uuml;ş&uuml;nmeniz gerekecektir. Eğer bir sahab&icirc; Peygamberin a&ccedil;ıklamaları ile tatmin olamıyorsa, başka kimin ve hangi a&ccedil;ıklamaları ile tatmin olacağı merak konusudur?</p>\n\n<p>\n	Bu hadisenin bir benzeri de Peygamberin vefat etmesiyle yaşanmıştır. Eline kılıcı alıp; &quot;Peygamber &ouml;lmedi, kim &ouml;ld&uuml; derse, onun kellesini vururum.&quot; s&ouml;zleri ile Medine&#39;de sahabenin sakinleştiremediği ve birka&ccedil; saat sonra, sahab&icirc;lerin kendisine s&ouml;ylediği s&ouml;zlerin aynısını kullanan Ebubekir&#39;in olay mahalline gelerek sakinleştirdiği kimse, &Ouml;mer&#39;den başkası olmadığına yine tarih ve tarih kitapları şahittir...</p>\n\n<h2>\n	Gadir-i Hum</h2>\n\n<p>\n	Hz. Muhammed Veda Haccı&rsquo;ndan d&ouml;nerken, perşembeye denk gelen Zilhicce ayının on sekizinci g&uuml;n&uuml; &ouml;ğle vakti, Mekke ile Medine arasında bulunan Cuhfe&rsquo;de Gadir-i Hum denilen bir su birikintisinin yanında devesinden indi. Orada bulunan ağa&ccedil;ların altında bir &ccedil;adır kurularak ileri gidenlerin geri d&ouml;nmesini ve geride kalanların ise yetişmelerini emretti. Herkes toplandıktan sonra ezan okundu ve namaz kılındı. Bu sırada hava olduk&ccedil;a sıcaktı ve bu sıcağa rağmen Peygamberin emri ile yaklaşık olarak y&uuml;z yirmi d&ouml;rt bin kişi toplanmıştı. Aşırı sıcak y&uuml;z&uuml;nden sahab&icirc;lerin bir kısmı elbiselerinin bir par&ccedil;asını başına almış, bir kısmı ise ayaklarının altına sermişti. Namazdan sonra, Hz. Muhammed &ouml;nceden deve eyerlerinden yapılan, &uuml;&ccedil; veya beş basamaklı minbere &ccedil;ıktı. Allah&rsquo;ı &ouml;vd&uuml;kten, O&rsquo;ndan yardım diledikten, birliğini bilip bildirdikten ve kendi peygamberliğine şehadet getirdikten sonra şunları s&ouml;yledi:</p>\n\n<p>\n	-&nbsp;&nbsp; Ey insanlar! Allah bana &ouml;mr&uuml;m&uuml;n sona erdiğini, yakında davetine icabet edeceğimi, varlık yurduna g&ouml;&ccedil;eceğimi bildirdi. Ben de sorumluyum, siz de sorumlusunuz; ne dersiniz? Ashap hep bir ağızdan:</p>\n\n<p>\n	-&nbsp;&nbsp; Şehadet ederiz ki, sana emredileni tebliğ ettin, &ouml;ğ&uuml;t verdin, Allah sana hayırla karşılık versin, dedi.</p>\n\n<p>\n	-&nbsp;&nbsp; Allah&rsquo;ın var ve bir olduğuna, Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna, cennetin, cehennemin, &ouml;l&uuml;m&uuml;n, &ouml;l&uuml;mden sonra dirilmenin ger&ccedil;ek olup, kıyametin kopacağına ve bunda ş&uuml;phe olmadığına, Allah&rsquo;ın kabirdekileri dirilteceğine şehadet eder misiniz?</p>\n\n<p>\n	-&nbsp;&nbsp; Evet, şehadet ederiz.</p>\n\n<p>\n	-&nbsp;&nbsp; Allah&rsquo;ım şahit ol. Ahirete g&ouml;&ccedil;mekte ve havuzun kıyısına varmakta hepinizden &ouml;nde bulunacağım; siz de havuzun kıyısında bana ulaşacaksınız. Havuzumun genişliği San&rsquo;a ile Busra arası kadardır; kıyısında yıldızlar kadar g&uuml;m&uuml;şten kadehler vardır. Bana ulaşacağınız zaman sizden iki paha bi&ccedil;ilmez şey hakkında soracağım. O iki paha bi&ccedil;ilmez şeyin b&uuml;y&uuml;ğ&uuml;, Allah&rsquo;ın kitabıdır ki, bir ucu Allah&rsquo;ın kudret elindedir, &ouml;b&uuml;r ucu ise sizin elinizdedir. Ona sarılın da sapıtmayın, değişmeyin. &Ouml;b&uuml;r&uuml; de, benim Ehl-i Beytimdir. Latif ve her şeyden haberdar olan Allah, bu ikisinin havuz kıyısında bana ulaşıncaya dek birbirinden ayrılmayacağını haber verdi. Benden sonra bu ikisine karşı nasıl davranacağınıza dikkat edin.&nbsp; Ey insanlar! Ehl-i Beytim hakkında sizi uyarıyorum. Ehl-i Beytim hakkında sizi uyarıyorum. Ehl-i Beytim hakkında sizi uyarıyorum.</p>\n\n<p>\n	Ben, b&uuml;t&uuml;n insanlara kendilerinden daha evl&acirc; değil miyim? Sonra bilmez misiniz ki ben, her inanan erkek ve kadına kendinden daha evl&acirc;yım? &Ouml;yleyse, ben kimin mevl&acirc;sı isem, bu Ali de onun mevl&acirc;sıdır. Allah&rsquo;ım ona dost olana dost, d&uuml;şman olana d&uuml;şman ol! Ona yardım edene yardım et, onu horlayanı horla. Nerde olursa olsun, onunla hakkı beraber kıl.</p>\n\n<p>\n	Ey insanlar! Bunları burada bulunanlar, bulunmayanlara bildirsin.</p>\n\n<p>\n	Bu hutbe bittikten sonra sahab&icirc;ler Hz. Ali&rsquo;yi tebrik ettiler. Hatta &Ouml;mer bin Hattap, &ldquo;Selam olsun sana, ey Ebu Talip oğlu! Benim ve kadın-erkek her inananın mevl&acirc;sı oluverdin.&rdquo; dedi.</p>\n\n<h2>\n	Vasiyetname Sorunu</h2>\n\n<p>\n	Hz. Muhammed, şiddetli bir hastalığın pen&ccedil;esinde son g&uuml;nlerini yaşıyordu. Vefatından &uuml;&ccedil; g&uuml;n &ouml;nce Hz. Muhammed&rsquo;i g&ouml;rmek i&ccedil;in sahab&icirc;lerden bir kısmı Peygamberin evinde toplanmışlardı. Bu sırada Hz. Muhammed; <em>&ldquo;Bana bir kağıt ve bir kalem getirin de size bir yazı yazdırayım; benden sonra ebediyen sapıklığa d&uuml;şmeyin.&rdquo;</em> buyurdu. Bu arada sahab&icirc;ler arasında bu yazının yazdırılıp yazdırılmaması konusunda itil&acirc;f &ccedil;ıktı, tartışmalar yaşandı. &Ouml;mer vasiyetin yazdırılmamasını istiyor, bunun gerek&ccedil;esini, h&acirc;ş&acirc;; <em>&ldquo;Resulullah&rsquo;a hastalık galip geldi, peygamber sayıklıyor. Allah&rsquo;ın kitabı yanımızdadır, o bize yeter.&rdquo;</em> diyerek a&ccedil;ıklıyordu. Bu tartışmalar karşısında Hz. Muhammed ashabına ş&ouml;yle dedi: <em>&ldquo;Gidin yanımdan! Bu s&ouml;zlerden sonra yazdırsam ne &ccedil;ıkar! İ&ccedil;inde bulunduğum durum, beni &ccedil;ağırdığınız durumdan daha iyidir.&rdquo;</em></p>\n\n<p>\n	Bu olay sırasında orada bulunan Abdullah bin Abbas sonraki yıllarda; &ldquo;Hz. Peygambere yazı yazdırmak ve yazdırmamak arasında bir kargaşa &ccedil;ıkarmak hedeflenen bir olaydı.&rsquo; diyecekti. Yine İbn-i Abbas, bir başka yerde aynı olaydan bahsederken; <em>&ldquo;Perşembe g&uuml;n&uuml;n&uuml;n musibeti ne b&uuml;y&uuml;k bir musibetti!&rdquo;</em> diyecek, g&ouml;zyaşlarının yanaklarından aşağı d&ouml;k&uuml;lmesine engel olamayacaktı.</p>\n\n<h2>\n	&Uuml;same Ordusu</h2>\n\n<p>\n	Hz. Muhammed&rsquo;in vefatına iki g&uuml;n kalmıştı ve Roma &uuml;zerine y&uuml;r&uuml;t&uuml;lecek bir ordu gerekliydi. Hz. Muhammed, Hz. Ali&rsquo;nin kendi yanında kalmasını buyurarak &Uuml;same bin Zeyd&rsquo;i ordunun başına komutan olarak tayin etti. Ona taktik ve &ouml;ğ&uuml;t verdi; diğer ashabın da &Uuml;same&rsquo;nin emri altında savaşa gitmesini emretti. &Uuml;same on sekiz yaşında bir gen&ccedil;ti, ancak onun emri altına girmesi gerekenler arasında Ebu Bekir, &Ouml;mer, Ebu Ubeyde gibi yaşlı sahab&icirc;ler de vardı. Bu durum hoşnutsuzluk doğurdu. Bunu duyan Hz. Muhammed, iki kişinin yardımı ile yatağından kalktı ve etrafa h&acirc;kim bir yerden uzun bir hutbe okudu. Sahabeden &Uuml;same&rsquo;nin ordusuna katılmasını ve hareketi kolaylaştırıcı fiillerde bulunmasını istedi. Ancak değişen bir şey olmuyor ve ordu bir t&uuml;rl&uuml; hareket etmiyor. Bu durum karşısında Peygamber; <em>&lsquo;&Uuml;same&rsquo;nin ordusundan geri kalanlara Allah l&acirc;net etsin.&rsquo; </em>buyurdu.</p>\n\n<h2>\n	Peygamberin On İki Halifesi</h2>\n\n<p>\n	Hz. Muhammed hayatı boyunca, değişik vesilelerle kendisinden sonra On İki İmam&rsquo;ın halife ve vasi olacağını a&ccedil;ıklamıştır. Bu hem S&uuml;nn&icirc; ve hem de Şi&icirc; tarih ve hadis kitaplarında &uuml;zerinde ittifakla durulan bir konudur. Bunlardan birka&ccedil;ını aktarmakla yetiniyoruz.</p>\n\n<p>\n	Hz. Muhammed ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kıyamet kopana dek ve on iki halife varolduğu s&uuml;rece İsl&acirc;m dini ayakta duracak, aziz olacaktır. Onların hepsi de Kureyş&rsquo;tendir.&rdquo;</p>\n\n<p>\n	Yine buyuruyor ki:</p>\n\n<p>\n	&ldquo;Benden sonra on iki halife olacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>','Dünyaya Doğan Güneş Hz. Muhammed (s.a.a)','','publish','closed','open','','dunyaya-dogan-gunes-hz-muhammed-s-a-a','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2660',0,'post','',0),(2661,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<h3 style=\"text-align: center;\">\n	BİRİNCİ B&Ouml;L&Uuml;M</h3>\n\n<p align=\"right\">\n	<strong>Hidayet KOŞACA</strong></p>\n\n<h2>\n	1- Cennet Ağa&ccedil;ları</h2>\n\n<p>\n	Bir g&uuml;n Resulullah (s.a.a) ş&ouml;yle buyurdular: &ldquo;Kim &ldquo;Subhanellah&rdquo; derse, Allah Teala bu zikre karşılık kıyamet g&uuml;n&uuml; ona Cennette bir ağa&ccedil; diker.</p>\n\n<p>\n	Yine; &ldquo;Kim &lsquo;La ilahe illallah&rsquo; derse, Allah Teala bu zikir karşılığında Cennette ona bir ağa&ccedil; diker.&rdquo;</p>\n\n<p>\n	Yine; &ldquo;Kim &lsquo;Allah-u Ekber&rsquo; derse, Allah Teala bu zikre karşılık Cennette ona bir ağa&ccedil; diker.&rdquo;</p>\n\n<p>\n	Bu sırada Kureyş&rsquo;li olan bir adam ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ya Resulellah! Bu durumda bizim Cennette pek &ccedil;ok ağacımız olacak. &Ccedil;&uuml;nk&uuml; biz s&uuml;rekli olarak bu zikirleri s&ouml;yl&uuml;yoruz.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) cevaben ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Evet, doğrudur. Ama onları g&uuml;nah ateşiyle yakmaktan sakının. Zira Allah-u Teala: <strong>&lsquo;Ey iman edenler! Allah ve Resul&uuml;&rsquo;ne itaat edin ve sakın amellerinizi ge&ccedil;ersiz kılmayın.&rsquo; </strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong><strong>[1]</strong></strong></a> buyuruyor&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<h2>\n	2- En G&uuml;zel Arzu</h2>\n\n<p>\n	Ka&rsquo;b oğlu Rabia ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n Resulullah (s.a.a) bana ş&ouml;yle buyurdu:</p>\n\n<p>\n	&lsquo;Rabia! Yedi yıl bana hizmet ettin, benden m&uuml;kafat istemiyor musun?&rsquo;</p>\n\n<p>\n	Arz ettim ki: &lsquo;Ya Resulellah! M&uuml;saade edin bu konu hakkında biraz d&uuml;ş&uuml;neyim.&rsquo;</p>\n\n<p>\n	Ertesi g&uuml;n&uuml; Resulullah (s.a.a)&rsquo;in huzuruna gittiğimde, Hazret ş&ouml;yle buyurdu:</p>\n\n<p>\n	&lsquo;Rabia! Hacetini (dileğini) iste.&rsquo;</p>\n\n<p>\n	Arz ettim ki: &lsquo;Allah&rsquo;tan iste ki, beni de sizinle beraber Cennete g&ouml;t&uuml;rs&uuml;n.&rsquo;</p>\n\n<p>\n	Buyurdu ki: &lsquo;B&ouml;yle bir şey istemeyi kim sana &ouml;ğretti?&rsquo;</p>\n\n<p>\n	Arz ettim ki: &lsquo;Kimse bana &ouml;ğretmedi. Ama ben biraz d&uuml;ş&uuml;nerek şu kanata vardım ki, eğer d&uuml;nya malını istemiş olursam, yok olucudur; eğer uzun &ouml;m&uuml;r ve evlat isteyecek olursam, onun sonu da &ouml;l&uuml;md&uuml;r.&rsquo;</p>\n\n<p>\n	Bu sırada Peygamber (s.a.a) başını &ouml;ne eğip biraz d&uuml;ş&uuml;nd&uuml;kten sonra ş&ouml;yle buyurdular: &lsquo;Bunu Allah&rsquo;tan isteyeceğim. Ama sen de uzun secdelerle bana yardım et ve &ccedil;ok namaz kıl.&rsquo; &rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	3- Peygamber (s.a.a)&rsquo;in Mizahı</h2>\n\n<p>\n	Yaşlı bir kadın, Peygamber (s.a.a)&rsquo;in huzuruna vararak Cennet ehlinden olmayı arzu ettiğini dile getirdi.</p>\n\n<p>\n	Peygamber (s.a.a) ona: &ldquo;Yaşlı kadınlar Cennete girmeyecektir&rdquo; diye buyurdular.</p>\n\n<p>\n	Yaşlı kadın ağlayarak Resulullah (s.a.a)&rsquo;in huzurundan ayrıldı.</p>\n\n<p>\n	Bilal-i Habeşi, o kadını ağlar bir vaziyette g&ouml;r&uuml;nce: &ldquo;Neden ağlıyorsun?&rdquo; diye sordu.</p>\n\n<p>\n	Kadın cevaben ş&ouml;yle dedi: &ldquo;Ağlamamın sebebi Resulullah (s.a.a)&rsquo;in; &lsquo;Yaşlı kadınlar Cennete girmeyecektir&rsquo; s&ouml;z&uuml;nden dolayıdır.&rdquo;</p>\n\n<p>\n	Bilal, Resulullah (s.a.a)&rsquo;in huzuruna vararak kadının durumunu O Hazret&rsquo;e iletti.</p>\n\n<p>\n	Resulullah (s.a.a): &ldquo;Zenci de Cennete girmeyecektir&rdquo; buyurdular.</p>\n\n<p>\n	Bilal de &uuml;z&uuml;l&uuml;p o kadınla beraber ağlamaya başladılar.</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in amcası Abbas onların ağladığını g&ouml;r&uuml;nce: &ldquo;Neden ağlıyorsunuz?&rdquo; diye sordu. Onlar da Resulullah (s.a.a)&rsquo;in onlarla ilgili buyurmuş olduğu s&ouml;z&uuml;n&uuml; naklettiler.</p>\n\n<p>\n	Abbas, onların ağlamalarını g&ouml;r&uuml;nce, durumu Resulullah (s.a.a)&rsquo;e anlattı.</p>\n\n<p>\n	Resulullah (s.a.a) yaşlı olan amcası Abbas&rsquo;a da: &ldquo;Yaşlı erkek de girmeyecek&rdquo; buyurdular.</p>\n\n<p>\n	Daha sonra Resulullah (s.a.a) onların her &uuml;&ccedil;&uuml;n&uuml; huzuruna &ccedil;ağırıp g&ouml;n&uuml;llerini alarak ş&ouml;yle buyurdu: &ldquo;Allah Teala Cennet ehlini, başlarında bir ta&ccedil; olduğu h&acirc;lde nurlu bir gen&ccedil; simasında Cennete g&ouml;t&uuml;recektir; yaşlı, siyah y&uuml;zl&uuml; ve &ccedil;irkin kıyafetli bir şekilde değil.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	4- Haince Bakmak</h2>\n\n<p>\n	Adamın biri Peygamber (s.a.a)&rsquo;in huzuruna vararak ş&ouml;yle dedi: &ldquo;Ya Resulellah! Filan şahıs komşunun namusuna (haince) bakıyor. İmkanı olursa, iffete aykırı &ccedil;irkin ameli yapmaktan da perva etmez.</p>\n\n<p>\n	Resulullah (s.a.a) bu s&ouml;zleri duyunca, bu olaydan dolayı &ccedil;ok sinirlendi ve: &lsquo;Onu benim yanıma getirin&rsquo; diye emretti.</p>\n\n<p>\n	Orada bulunan bir şahıs da ş&ouml;yle dedi: &lsquo;Ya Resulellah! O sizin takip&ccedil;ilerinizden, sizin ve Ali&rsquo;nin (a.s) vel&acirc;yetini kabul eden şahıslardandır. Sizin d&uuml;şmanlarınızdan da teberri etmektedir (uzak durmaktadır).&rsquo;</p>\n\n<p>\n	Peygamber (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&lsquo;O sizin takip&ccedil;ilerinizdendir deme. &Ccedil;&uuml;nk&uuml; bu s&ouml;z yalandır. Zira bizim takip&ccedil;ilerimiz, bize uyan ve amelleri de bizim amellerimiz gibi olan kimselerdir. Bu adam hakkında s&ouml;ylediğiniz s&ouml;zler, bizim amel ve davranışımıza uygun değildir.&rsquo; &rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	5- Resulullah (s.a.a)&rsquo;den Beş Tavsiye</h2>\n\n<p>\n	Hz. Peygamber (s.a.a)&rsquo;in ashabından olan Ebu Eyyub-i Ensari, Resulullah (s.a.a)&rsquo;in huzuruna vararak ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ya Resulellah! Bana &ouml;yle az ve &ouml;z bir tavsiyede bulun ki, onu aklımda tutup, onunla amel edebileyim.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Şu beş şeyi sana tavsiye ediyorum:</p>\n\n<p>\n	1- Halkın elindekine g&ouml;z dikme ve ondan &uuml;midini kes. &Ccedil;&uuml;nk&uuml; bu zenginliğin ta kendisidir.</p>\n\n<p>\n	2- Tamahtan sakın. Zira tamah peşin fakirliktir.</p>\n\n<p>\n	3- Namazı, en son namazınmış gibi ve artık sağ kalıp da başka namaz kılamayacakmışsın gibi kıl.</p>\n\n<p>\n	4- Sonradan mecbur kalıp da &ouml;z&uuml;r dileyeceğin bir ameli yapmaktan sakın.</p>\n\n<p>\n	5- Kendin i&ccedil;in sevdiğin şeyi (din) kardeşin i&ccedil;in de sev.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a>&rdquo;</p>\n\n<h2>\n	6- İlmin Değeri</h2>\n\n<p>\n	Resulullah (s.a.a) bir g&uuml;n camiye gittiğinde, camide iki topluluk g&ouml;rd&uuml;. Topluluklardan biri ilm&icirc; konular hakkında konuşuyor, İsl&acirc;m&icirc; meseleler tartışılıyordu. Diğer topluluk ise, dua ve m&uuml;nacat topluluğu idi; bu topluluk da dua edip Allah&rsquo;a yalvarıp yakarıyorlardı.</p>\n\n<p>\n	Peygamber (s.a.a) bu durumu g&ouml;r&uuml;nce ş&ouml;yle buyurdular: &ldquo;Her iki toplantı da g&uuml;zel ve hayra doğrudur. Bir grup Allah&rsquo;a dua ediyor, bir grup da bilgisizleri bilgilendiriyor. Ben ikinci grubu (yani ilm&icirc; m&uuml;zakere edenleri), duayla meşgul olan birinci gruba tercih ediyorum. &Ccedil;&uuml;nk&uuml; benim kendim de Allah Teala tarafından eğitim ve &ouml;ğretim i&ccedil;in g&ouml;nderilmişim.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) bu s&ouml;zleri buyurduktan sonra ilm&icirc; m&uuml;zakere eden grubun yanına gitti ve onlarla beraber oturdu.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<h2>\n	7- Allah&rsquo;ın Beğendiği D&ouml;rt Haslet</h2>\n\n<p>\n	Allah-u Teala Resul&uuml;ne (s.a.a) ş&ouml;yle vahyetti: &ldquo;Ben, Ebu Talib oğlu Cafer&rsquo;i d&ouml;rt sıfatından dolayı takdir ediyorum.&rdquo;</p>\n\n<p>\n	Peygamber (s.a.a) bu vahiyden dolayı Cafer&rsquo;i &ccedil;ağırtıp mevzuu ona a&ccedil;ıkladı. Cafer ş&ouml;yle dedi: &ldquo;Allah Teala sana vahyetmiş olmasaydı, ben bu sıfatlarımı kimseye a&ccedil;ıklamazdım.</p>\n\n<p>\n	Ya Resulellah! Ben kesinlikle şarap i&ccedil;medim; &ccedil;&uuml;nk&uuml; i&ccedil;tiğim takdirde aklımın zail olacağını biliyordum.</p>\n\n<p>\n	Kesinlikle yalan konuşmadım; zira yalan konuşmak yiğitliğe aykırıdır.</p>\n\n<p>\n	Kesinlikle zina etmedim; &ccedil;&uuml;nk&uuml; namusumla aynı amelin yapılmasından korktum.</p>\n\n<p>\n	Kesinlikle puta tapmadım; zira putun bir yararı veya zararı olmadığını biliyordum.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Resulullah (s.a.a) m&uuml;barek eliyle onun omzuna vurarak ş&ouml;yle buyurdular: &ldquo;Allah Teala&rsquo;nın, Cennette meleklerle u&ccedil;man i&ccedil;in sana iki kanat vermesi, O&rsquo;na haktır.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<h2>\n	8- İmtihan Mihengi</h2>\n\n<p>\n	Sa&rsquo;lebe bin Hatib-el Ensar&icirc;, Resulullah (s.a.a)&rsquo;in huzuruna gelerek ş&ouml;yle dedi: &ldquo;Ya Resulellah! Allah Teala&rsquo;dan bana servet vermesini iste.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) cevaben ş&ouml;yle buyurdular: &ldquo;Ey Sa&rsquo;lebe! Ş&uuml;kr&uuml;n&uuml; yerine getirdiğin az mal, ş&uuml;kr&uuml;n&uuml; yerine getiremeyeceğin &ccedil;ok maldan daha iyidir.&rdquo;</p>\n\n<p>\n	Sa&rsquo;lebe bu s&ouml;z&uuml; dinledikten sonra gitti. Birka&ccedil; g&uuml;n sonra yine aynı s&ouml;z&uuml;n&uuml; tekrarladı. Bu defa Resulullah (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Sa&rsquo;lebe! Ben senin i&ccedil;in bir &ouml;rnek değil miyim? Allah&rsquo;ın Resul&uuml; gibi olmak istemiyor musun? Allah&rsquo;a and olsun ki, eğer yery&uuml;z&uuml;ndeki dağların benim i&ccedil;in altın ve g&uuml;m&uuml;ş olmasını ve benimle hareket etmesini istesem, bunu yapabilirim. Ama g&ouml;rd&uuml;ğ&uuml;n gibi ben Allah&rsquo;ın takdirine razıyım.&rdquo;</p>\n\n<p>\n	Sa&rsquo;lebe gitti; daha sonra tekrar gelerek ş&ouml;yle dedi: &ldquo;Ya Resulellah! Dua et Allah bana mal ve servet versin. Ben Allah&rsquo;ın, fakirlerin, akrabaların ve herkesin hakkını vereceğim.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a), Sa&rsquo;lebe&rsquo;nin bundan vazge&ccedil;meyeceğini g&ouml;r&uuml;nce: &ldquo;Allah&rsquo;ım! Sa&rsquo;lebe&rsquo;ye mal ve servet ver.&rdquo; diye dua etti.</p>\n\n<p>\n	Resulullah (s.a.a)&rsquo;in duasından sonra Sa&rsquo;lebe bir koyun aldı. Koyun hızla &ccedil;oğalmaya başladı; &ouml;yle ki, artık Medine şehri, koyunlarını alamayacak bir hale geldi. Artık şehirde kalamayıp Medine&rsquo;nin dışına &ccedil;ıktı.</p>\n\n<h3>\n	Sa&rsquo;lebe &ouml;nceleri b&uuml;t&uuml;n namazlarını camide Peygamber (s.a.a)&rsquo;in arkasında kılıyordu. Ama koyunları &ccedil;oğaldığından dolayı artık cemaat namazına katılamayıp Peygamber (s.a.a)&rsquo;in arkasında cemaat namazı kılmanın faziletinden mahrum kaldı. Sadece Cuma g&uuml;nleri Medine&rsquo;ye gelerek cuma namazını Peygamber (s.a.a)&rsquo;in arkasında kılıyordu.</h3>\n\n<h3>\n	&nbsp;D&uuml;nya malının sorunları gittik&ccedil;e &ccedil;oğalıyor ve g&uuml;n ge&ccedil;tik&ccedil;e Sa&rsquo;lebi&rsquo;nin serveti artmağa devam ediyordu. &Ouml;yle ki artık Medine&rsquo;nin kenarında bile kalamayarak, mecburen Medine&rsquo;nin uzak &ccedil;&ouml;llerine gidip orada yaşamak zorunda kaldı. Cuma namazını kılmak fırsatını da elinden ka&ccedil;ırdı. Artık Medine şehriyle ilişkisi tamamıyla&nbsp; kopmuş oldu.</h3>\n\n<p>\n	Peygamber (s.a.a), Sa&rsquo;lebe&rsquo;nin mallarının zekatını almak i&ccedil;in bir memur g&ouml;nderdi. Memur, Peygamber (s.a.a)&rsquo;in emrini ona ileterek, malının zekatını vermesini istedi. Sa&rsquo;lebe, malının zekatını vermekten &ccedil;ekinerek ş&ouml;yle dedi: &ldquo;Bu (zekat) Yahudi ve Hıristiyanlardan alınan cizyenin aynısı veya onun bir benzeridir. Biz k&acirc;fir miyiz?&rdquo;</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in memuru geri d&ouml;nerek Sa&rsquo;lebe&rsquo;nin durumunu O Hazret&rsquo;e anlattı. Peygamber (s.a.a) onun h&acirc;linden haberdar olunca ş&ouml;yle buyurdular: &ldquo;Sa&rsquo;lebe&rsquo;ye yazıklar olsun!&rdquo;</p>\n\n<p>\n	Bu esnada şu ayet nazil oldu:</p>\n\n<p>\n	<strong>&ldquo;Onlardan kimi: &lsquo;And olsun, eğer bize bol ihsanından verirse, ger&ccedil;ekten sadaka vereceğiz ve salihlerden olacağız&rsquo; diye Allah&rsquo;a ahdetmişti. Onlara kendi bol ihsanından verince, onunla cimrilik yaptılar; ve y&uuml;z &ccedil;evirdiler; onlar b&ouml;yle sırt d&ouml;nenlerdir. B&ouml;ylece Allah&rsquo;a verdikleri s&ouml;z&uuml; tutmamaları ve yalan s&ouml;ylemeleri nedeniyle, kendisiyle karşılaşacakları g&uuml;ne kadar kalplerinde nifakı yerleşik kıldık.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	Sa&rsquo;lebe başarıyla imtihandan &ccedil;ıkamadı; ve sonu&ccedil;ta bedbahtlıkla d&uuml;nyadan g&ouml;&ccedil;&uuml;p gitti.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Muhammed/33.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Bihar-&uuml;l Envar, C. 8, S. 186; C. 93, S. 168.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bihar-&uuml;l Envar, C. 69, S. 407.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar-&uuml;l Envar, C. 16, S. 295.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bihar-&uuml;l Envar, C. 68, S. 155.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar-&uuml;l Envar, C. 74, S. 168.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bihar-&uuml;l Envar, C. 1, S. 206.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bihar-&uuml;l Envar, C. 22, S. 272. Hz. Ali&rsquo;nin kardeşi Cafer, Mevte savaşında kolları kesilerek şahadete erişti. Allah Teala, iki eli karşılığında Cennette u&ccedil;ması i&ccedil;in ona iki kanat verdi.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tevbe / 75-77.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bihar-&uuml;l Envar, C. 22, S. 40.</p>\n	</div>\n</div>','Resulullah (s.a.a) İle İlgili Kıssalar','','publish','closed','open','','resulullah-s-a-a-ile-ilgili-kissalar','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2661',0,'post','',0),(2662,1,'2020-05-08 13:18:09','2020-05-08 10:18:09','<p style=\"text-align: right;\">\n	MUSA G&Uuml;NEŞ</p>\n\n<p align=\"center\">\n	Peygamberlerin sonuncusu ve il&acirc;h&icirc; el&ccedil;ilerin efendisi Abdulmutalib oğlu Abdullah oğlu Muhammed (s.a.a), Fil Yılı&rsquo;nın rebiy&uuml;levvel ayının on yedinci g&uuml;n&uuml;nde d&uuml;nyaya geldi. Daha &ouml;nce babasını kaybeden Peygamberimize Sa&rsquo;doğulları kabilesinden bir kadın s&uuml;t annesi oldu. D&ouml;rt veya beş yaşına girdiğinde annesine geri verildi. Altı yaşındayken annesi vefat etti. Bunun &uuml;zerine bakımını tek başına dedesi &uuml;stlendi. Fakat iki yıl sonra o da &ouml;ld&uuml;. Dedesi &ouml;lmeden &ouml;nce bakımını m&uuml;şfik amcası Ebu Talib&rsquo;e havale etti. Evleninceye kadar da amcasının yanında kaldı.</p>\n\n<p>\n	On iki yaşındayken amcası ile birlikte Şam&rsquo;a bir yolculuk yaptı. Yolda rahip Bahira ile karşılaştı. Bahira onu tanıdı. Onu g&ouml;zden uzak tutmaması hususunda Ebu Talib&rsquo;i uyardı ve onun aleyhinde komplolar kurmak i&ccedil;in Yahudilerin fırsat kolladıklarını belirtti.</p>\n\n<p>\n	Peygamberimiz (s.a.a) yirmi yaşlarında Hılfu&rsquo;l-Fuzul adı ile bilinen bir kabileler arası uzlaştırma konseyine katıldı. Sonraları bu katılımdan iftiharla s&ouml;z etmiştir. Hatice&rsquo;nin mallarının değiş tokuşunu yapmak i&ccedil;in Şam&rsquo;a gitti. Gen&ccedil;liğinin parlak d&ouml;neminde yirmi beş yaşındayken Hatice ile evlendi. Bundan &ouml;nce &ldquo;doğru ve g&uuml;venilir (emin)&rdquo; kişi lakapları ile tanınmıştı. Hacer&uuml;&rsquo;l-Esved&rsquo;i yerine koymakta anlaşmazlığa d&uuml;şen kabileler onun arabuluculuğuna başvurdular. O da bulduğu ustaca bir form&uuml;lle &ccedil;atışan tarafları uzlaştırdı.</p>\n\n<p>\n	Kırk yaşında peygamber olarak g&ouml;revlendirildi. Y&uuml;ce Allah, onu peygamberlerin sonuncusu, kendisinden &ouml;nce peygamberlerin şeraitlerinin neshedicisi olarak siyahı ve beyazı ile, Arabı ve Arap olmayanı ile b&uuml;t&uuml;n insanlığa g&ouml;nderdi. Onun g&ouml;nderildiği d&ouml;nemde yery&uuml;z&uuml; hurafelerle, akıldışı sa&ccedil;malıklar ile, bid&rsquo;atler ile, &ccedil;irkinlikler ile ve puta tapıcılık uygulamaları ile dolmuştu.</p>\n\n<p>\n	Y&uuml;ce Allah onu, sadece kendisine kulluk etmeyi emredici olarak, ne fayda ve ne zarar verebilen, d&uuml;ş&uuml;nmeyen, işitmeyen, ne kendisine ve ne başkasına y&ouml;nelik bir bel&acirc;yı ve zulm&uuml; geri &ccedil;eviremeyen putlara ve heykellere tapmayı ortadan kaldırıcı olarak, erdemlilik derecesine y&uuml;kselmiş ahl&acirc;k &ouml;rneklerinin tamamlayıcısı olarak, g&uuml;zel sıfatların teşvik&ccedil;isi olarak, her t&uuml;rl&uuml; iyinin emredicisi ve her t&uuml;rl&uuml; k&ouml;t&uuml;n&uuml;n yasaklayıcısı olarak g&ouml;nderdi.</p>\n\n<p>\n	Peygamberlikle g&ouml;revlendirilir g&ouml;revlendirilmez hemen işe koyuldu. G&ouml;revinin bilincinde olarak b&uuml;t&uuml;n d&uuml;nyanın karşısına dikilip herkesi tek, yaratıcı, rızk verici, her olaya ve gelişmeye malik, faydayı ve zararı elinde tutan, egemenlikte ortağı olmayan ve hi&ccedil;bir dengi bulunmayan Allah&rsquo;a iman etmeye &ccedil;ağırdı. &Ouml;nc&uuml; m&uuml;minlerden oluşan bağlılar ve destek&ccedil;iler toplamaya girişti.</p>\n\n<p>\n	&Ccedil;ağrı g&ouml;revine başlamasının &uuml;zerinden &uuml;&ccedil; veya beş yıl ge&ccedil;tikten sonra y&uuml;ce Allah ona, yakın akrabalarını uyarmasını emretti. Arkasından el&ccedil;ilik g&ouml;revini il&acirc;n ederek İsl&acirc;m&rsquo;ı sevenlerin, m&uuml;minler safına katılması yolunda a&ccedil;ık &ccedil;ağrı yapmakla emredildi.</p>\n\n<p>\n	O andan itibaren Kureyş kabilesi Peygamberimizin (s.a.a) &ouml;n&uuml;ne &ccedil;eşitli engel &ccedil;ıkarmaya, &ccedil;ağrının yayılmasını &ouml;nlemeye, b&ouml;ylece Allah yolunun &ouml;n&uuml;n&uuml; kesmeye başladı. Buna karşılık Peygamberimiz (s.a.a), &ccedil;ağrısı i&ccedil;in Mekke dışında yeni bir pencere a&ccedil;maya y&ouml;neldi. Bu ama&ccedil;la Habeşistan&rsquo;a M&uuml;sl&uuml;manlardan oluşan birka&ccedil; heyet g&ouml;nderdi. &Ccedil;&uuml;nk&uuml; bu &uuml;lkenin h&uuml;k&uuml;mdarı daha &ouml;nce &uuml;lkesine gelen Ebu Talip oğlu Cafer başkanlığındaki bazı M&uuml;sl&uuml;manları iyi karşılamış ve onlar da oraya yerleşmişlerdi. Nitekim Cafer, Hicr&icirc; yedinci yıla kadar bu &uuml;lkeden ayrılmamıştı.</p>\n\n<p>\n	Kureyşliler, Habeşistan h&uuml;k&uuml;mdarını M&uuml;sl&uuml;manlara karşı kışkırtan gayretlerinin başarılı olmadığını g&ouml;r&uuml;nce, yeni bir pl&acirc;n uygulamaya başladılar. Bu pl&acirc;n M&uuml;sl&uuml;manlara ekonomik, sosyal ve siyas&icirc; ambargo ve kuşatma dayatmak oldu. Bu ambargo &uuml;&ccedil; yıl devam etti. Kureyşliler bu ambargonun Peygamberimizi (s.a.a), Ebu Talib&rsquo;i ve Haşim&icirc; kabilesinin diğer mensuplarını dize getirmesinden &uuml;mit kesince kuşatmayı kaldırdılar. Ancak ambargo baskısından zaferle &ccedil;ıkan Peygamberimiz (s.a.a) ve kabilesi, peygamberliğin onuncu yılında Ebu Talip ile Hatice&rsquo;nin vefatıyla sarsıldılar. Bu iki olayın Peygamberimiz (s.a.a) &uuml;zerindeki etkisi ağır oldu. &Ccedil;&uuml;nk&uuml; aynı yıl i&ccedil;inde en g&uuml;&ccedil;l&uuml; iki destekleyicisini kaybetmişti.</p>\n\n<p>\n	Bazı tarih&ccedil;iler &quot;İsra&quot; ve &quot;Mira&ccedil;&quot; olayının ger&ccedil;ekleşmesini bu &uuml;z&uuml;c&uuml; durumla ilişkilendiriyorlar. Bu g&ouml;r&uuml;şe g&ouml;re, bu d&ouml;nemde &uuml;z&uuml;nt&uuml;n&uuml;n ve psikolojik baskının doruğunda yaşayan Peygamberimiz (s.a.a) aynı zamanda Kureyşlilerin b&uuml;t&uuml;n ağırlıkları ile il&acirc;h&icirc; &ccedil;ağrının &ouml;n&uuml;ne dikildiklerini, yolunu kestiklerini g&ouml;r&uuml;yordu. B&ouml;ylece y&uuml;ce Allah, bu ağır havayı dağıtmak i&ccedil;in mira&ccedil; esnasında ona g&ouml;sterdiği b&uuml;y&uuml;k mucizelerle &ouml;n&uuml;ne geleceğin ufuklarını a&ccedil;tı. Ger&ccedil;ekten mira&ccedil; mucizesinin Peygamberimiz ve m&uuml;minler &uuml;zerindeki şevk uyandırıcı etkisi &ccedil;ok b&uuml;y&uuml;k oldu.</p>\n\n<p>\n	Peygamberimiz (s.a.a) yeni bir hareket merkezi bulabilmek &uuml;midi ile Taif&rsquo;e g&ouml;&ccedil; etti. Fakat Mekke&rsquo;ye komşu olan ve bu şehrin atmosferinin etkisi altında kalan bu beldeden yeni bir a&ccedil;ılım elde edemedi. Bunun &uuml;zerine Mekke&rsquo;ye d&ouml;nerek daha &ouml;nce komşuluğunu se&ccedil;tiği Mut&rsquo;im b. Adiyy&rsquo;in yakınına yerleşti. Peygamberimiz (s.a.a) il&acirc;h&icirc; risaleti yaymak i&ccedil;in hac mevsimlerinde yeni bir hareket başlattı. Hac g&ouml;revini yerine getirmek ve Ukaz &Ccedil;arşısı&rsquo;nda ticaret yapmak i&ccedil;in Beytu&rsquo;l-Haram&rsquo;a gelen kabilelere kendini tanıtmaya başladı. Medine halkı ile buluştuktan sonra y&uuml;ce Allah &ouml;n&uuml;ne başarı ve yardım kapıları a&ccedil;tı. B&ouml;ylece Allah&rsquo;a &ccedil;ağrısı devamlılık kazanarak İsl&acirc;m Medine&#39;de yayılmaya başladı. Sonunda Kureyşlilerin kendisine y&ouml;nelik tuzağından Allah tarafından haberdar edilmesi &uuml;zerine Medine&rsquo;ye hicret etmeye karar verdi. &Ccedil;&uuml;nk&uuml; Kureyş kabilesi b&uuml;t&uuml;n kolları ile onu &ouml;ld&uuml;r&uuml;p kendisinden niha&icirc; olarak kurtulma konusunda anlaşmışlardı. Bunun &uuml;zerine bir gece Hz. Ali&rsquo;ye (a.s) kendi yatağında yatmasını emrettikten sonra kendisi b&uuml;t&uuml;n korunma tedbirlerini alarak Medine&rsquo;ye doğru yola &ccedil;ıktı ve kendisi i&ccedil;in tam bir karşılama hazırlığı yapmış olan bu şehrin halkı ile buluştu. Rebiy&uuml;levvel ayının başlarında Kuba&rsquo;ya ulaştı. Peygamberimizin (s.a.a) bu hicreti onun emri ile İsl&acirc;m tarihinin başlangıcı oldu.</p>\n\n<p>\n	Peygamberimiz Medine&rsquo;de ilk İsl&acirc;m devletini kurdu. Hicret&rsquo;ten sonraki ilk yıl zarfında bu devletin temellerini attı. İşe putları kırmakla ve Mescid-i Nebev&icirc;&rsquo;nin inşası ile başladı. Bu mescidi hareketi, &ccedil;ağrısı ve h&uuml;k&uuml;meti i&ccedil;in merkez olarak hazırladı. Arkasından muhacirler ile ensar arasında birebir kardeşlik ilişkileri kurdu. B&ouml;ylece yeni devletin &uuml;zerine oturacağı sağlam bir halk tabanı oluşturmayı ama&ccedil; edindi. Bir yandan da kabileler arasındaki ilişkileri d&uuml;zenleyen bir t&uuml;r y&ouml;netmelik hazırlayarak bunu kabilelere iletti. Bu arada Yahudi oymakları ile bir anlaşma imzaladı. Bu y&ouml;netmelik ile bu anlaşma, ilk y&ouml;netim d&uuml;zeninin ve İsl&acirc;m devletinin genel hatlarını i&ccedil;eriyordu.</p>\n\n<p>\n	Gen&ccedil; İsl&acirc;m devleti ve İsl&acirc;m &ccedil;ağrısı Kureyşlilerin sert ve &ccedil;irkin direnişi ile karşılaştı. Bu kabile, İsl&acirc;m daveti ile bu yeni devleti ortadan kaldırmaya kesin karar vermişti. Bu ama&ccedil;la M&uuml;sl&uuml;manlara art arda savaşlar a&ccedil;tılar. Peygamberimiz (s.a.a) ve M&uuml;sl&uuml;manlar da bu savaş girişimleri karşısında kendilerini savunmak zorunda kaldılar.</p>\n\n<p>\n	B&ouml;ylece bu gen&ccedil; devleti savunma yılları başladı. Peygamberimiz bu d&ouml;nemi Hicret&rsquo;in yedinci ayında amcası Hz. Hazma komutasında sefere &ccedil;ıkardığı bir seriye ile başlattı. O yılın sonuna kadar &uuml;&ccedil; seriye daha hazırlayıp sefere &ccedil;ıkardı. Bu yıl i&ccedil;inde Bakara Suresi&#39;nin bir&ccedil;ok ayeti indi. Bu ayetlerde, bir yandan yeni devlet ile &uuml;mmetle ilgili &ouml;l&uuml;ms&uuml;z bazı h&uuml;k&uuml;mler belirlenirken, &ouml;te yandan m&uuml;nafıkların ve Yahudilerin Peygamberimize ve yeni cihanş&uuml;mul devletine karşı hazırladıkları komplolar ve kurdukları tuzaklar ifşa ediliyordu.</p>\n\n<p>\n	Kureyşliler Peygamberimiz ile yeni devletini Medine dışından, Yahudiler ise Medine i&ccedil;inden hedef almışlardı. Peygamberimiz her ikisinin hareketini sıkı g&ouml;zlem altına aldı. Hicret&rsquo;in ikinci yılında iki seriye seferi ile sekiz savaş ger&ccedil;ekleşti. Bu savaşların biri ramazan ayında yapılan b&uuml;y&uuml;k Bedir Savaşı oldu. Yine bu yıl i&ccedil;inde ramazan ayı orucu farz kılındı ve İsl&acirc;m devleti ile M&uuml;sl&uuml;man &uuml;mmetin bağımsızlığına yeni bir boyut kazandıran kıble değişikliği ger&ccedil;ekleşti.</p>\n\n<p>\n	Hicret&rsquo;in ikinci yılı bir yandan bir&ccedil;ok asker&icirc; ve &ouml;te yandan siyas&icirc; ve sosyal hayatla ilgili il&acirc;h&icirc; direktiflerin inişine sahne oldu. Kureyşliler ile Yahudiler ağır savaş yenilgilerine uğratıldılar. Medine&rsquo;yi ilk yurt edinmiş Yahudi kabilesi olan Ben&icirc; Kaynuka&rsquo;nın, Peygamberimizle yapmış oldukları s&ouml;zleşmeyi bozdukları gerek&ccedil;esi ile, b&uuml;y&uuml;k Bedir zaferinden sonra Medine&rsquo;den s&uuml;rg&uuml;n edilmesi ger&ccedil;ekleşti.</p>\n\n<p>\n	Hicret&rsquo;i izleyen &uuml;&ccedil; yıl boyunca Kureyşlilerin İsl&acirc;m&rsquo;a ve M&uuml;sl&uuml;manlara y&ouml;nelik Medine dışından gelen asker&icirc; saldırıları ile Yahudi kabilelerin Peygamberimizle imzaladıkları anlaşmaları bozma girişimleri devam etti. Bu &uuml;&ccedil; yıl zarfında ger&ccedil;ekleşen Uhud, Beni&#39;n-Naz&icirc;r, Ahzab, Ben&icirc; Kureyza ve Beni&#39;l-Mustalik savaşları, saydığımız bu beş savaş Peygamberimize ve M&uuml;sl&uuml;manlara &ccedil;ok ağır gelmiş, zorluk vermişti.</p>\n\n<p>\n	Hicret&rsquo;in beşinci yılında M&uuml;sl&uuml;manlar başarılı bir sınavdan sonra, m&uuml;şrikler ittifakı ile Yahudilerin ortak bir komplosunu geri p&uuml;sk&uuml;rtt&uuml;ler. B&ouml;ylece y&uuml;ce Allah Kureyşlilerin M&uuml;sl&uuml;manları dize getirmekten &uuml;midi kesmelerinden sonra b&uuml;y&uuml;k fethin zeminini hazırlamış oldu. Peygamberimiz Hudeybiye Barışı&rsquo;ndan sonra &ccedil;evredeki kabileler ile anlaşıp onları yanına &ccedil;ekmeye girişti. Maksadı şirk ve ink&acirc;rcılık g&uuml;&ccedil;leri karşısında, M&uuml;sl&uuml;manlar ile bu kabilelerden oluşan birleşik bir g&uuml;&ccedil; oluşturmaktı. B&uuml;t&uuml;n bunların sonunda, y&uuml;ce Allah, Hicret&rsquo;in sekizinci yılında Mekke&rsquo;yi fethetmesini sağladı ve b&ouml;ylece bu fetih sayesinde, Kureyş kabilesinin elebaşlarını onun İsl&acirc;m devletine ve m&uuml;barek siyasetine boyun eğdirdikten sonra, şirk merkezlerini Arap Yarımadası&rsquo;ndan tasfiye etmesine yardımcı oldu.</p>\n\n<p>\n	Bunun arkasından gelen Hicr&icirc; dokuzuncu yıl akın akın Allah&rsquo;ın dinine girmeye başlayan kabilelerin temsilcilerinin karşılanıp uğurlandığı bir yıl oldu.</p>\n\n<p>\n	Hicret&rsquo;in onuncu yılı Veda Haccı&rsquo;nın yapıldığı ve Peygamberimizin (s.a.a) cihanş&uuml;mul devletini ve diğer &uuml;mmetlere şahit olan &uuml;mmetini geliştirme yolunda &uuml;mmeti arasında ge&ccedil;irdiği son yıl oldu.</p>\n\n<p>\n	&Ouml;nder Peygamberimiz İsl&acirc;m devletinin temellerini pekiştirdikten sonra Hicr&icirc; on birinci yılın sefer ayının yirmi sekizinci g&uuml;n&uuml; vefat etti. Peygamberimiz bu temellerin pekiştirilmesini, yerini alacak olan ve adımlarını izleyecek olan masum imamlar &ouml;nderliğini belirleyerek ger&ccedil;ekleştirdi. Bu masum &ouml;nderlik Ebu Talip oğlu Ali&rsquo;nin (a.s) şahsında temsil edilecekti. O k&acirc;mil insan ki Peygamberimiz, onu doğduğu g&uuml;nden itibaren kendi keremli elleri ile b&uuml;y&uuml;t&uuml;p eğitti ve hayatı boyunca onu g&uuml;zel şekilde g&ouml;zetti. İmam Ali (a.s) de, İsl&acirc;m&rsquo;ın b&uuml;t&uuml;n değerlerini d&uuml;ş&uuml;ncesinde, davranışlarında ve ahl&acirc;kında somutlaştırdı. Peygamberimizin (s.a.a) emirlerine ve yasaklarına uymada en y&uuml;ksek &ouml;rneği oluşturdu. O bu niteliği ile b&uuml;y&uuml;k vel&acirc;yet, nebev&icirc; vasilik ve il&acirc;h&icirc; halifelik payesine l&acirc;yıktı. &Ccedil;&uuml;nk&uuml; İsl&acirc;m&icirc; misyonun, il&acirc;h&icirc; devrimin ve nebev&icirc; devletin, onun yapısındaki derinliklerinin varlığı, Peygamberimizin y&uuml;ce Allah&rsquo;ın emri ile hayat sahnesinden &ccedil;ekildikten sonra onu Peygamberimize ilk vekili olmaya aday yapmıştı.</p>\n\n<p>\n	Nihayet y&uuml;ce&nbsp; Peygamberimiz, i&ccedil;inde bulunduğu şartların zorluğuna rağmen İmam Ali&rsquo;yi M&uuml;sl&uuml;manlara hidayet rehberi ve &ouml;nder tayin ederek, misyonunu duyurmayı tamamladıktan sonra Rabbinin &ccedil;ağrısının gereğine uydu. Peygamberimiz b&ouml;ylece Allah&#39;a itaatk&acirc;rlığın ve O&#39;nun emirlerine uymanın en &uuml;st&uuml;n &ouml;rneği oldu. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın emrini en g&uuml;zel şekilde M&uuml;sl&uuml;manlara iletti ve Veda Haccı&rsquo;nı en &ccedil;arpıcı a&ccedil;ıklamalarla noktaladı.</p>\n\n<h2>\n	İsl&acirc;m İlkelerinin Y&uuml;celiği</h2>\n\n<p>\n	Peygamberimiz, b&uuml;t&uuml;n insanların haklar bakımından aralarında eşitlik olması, bir kişinin diğer kişiden ancak k&ouml;t&uuml;l&uuml;klerden sakınma derecesi oranında iyi sayılacağı, m&uuml;minlerin birbirlerinin kardeşi oldukları, aralarında eşit oldukları, kanlarının birbirine denk değerlerde olduğu ve en aşağı sosyal konumda olanın sosyal g&uuml;venlik talebinin karşılanması gerektiği ve İsl&acirc;m&rsquo;a girenlerin genel affa kavuşacakları ilkeleri ile g&ouml;nderildi.</p>\n\n<p>\n	Peygamberimiz, y&uuml;ce Allah&rsquo;tan aldığı parlak bir şeriat ve adil bir yasal sistem ortaya koydu. Bu sosyal sistem insanların ibadetlerini, fertler arasındaki ilişkileri, d&uuml;nya hayatları ile ahiretleri i&ccedil;in ihtiya&ccedil; duyacakları d&uuml;zenlemeleri bir b&uuml;t&uuml;n olarak i&ccedil;eriyordu. Bu yasal sistem ibadetle, siyasetle, sosyal ilişkilerle ve ahl&acirc;kla ilgili ayrıntıları kapsıyordu. Gelecekte insan hayatında meydana gelecek ve insanoğullarının ihtiya&ccedil; duyacakları hi&ccedil;bir gelişmeyi dışarıda bırakmıyordu. Başka bir deyimle meydana gelen her yeni gelişmenin, vuku bulan her olayın İsl&acirc;m şeriatında M&uuml;sl&uuml;manlar tarafından kabul edilmiş ve gerektiğinde başvurulacak bir dayanağı, bir temeli vardı.</p>\n\n<p>\n	Bu din bir&ccedil;ok g&uuml;zellikler i&ccedil;erdiği gibi, akılla uyuşan h&uuml;k&uuml;mlere sahipti. Uygulanması kolaydır ve hoşg&ouml;r&uuml;l&uuml;d&uuml;r. Zorluğu kaldırmıştır. İki şehadet c&uuml;mlesi ile yetinmektedir. İlkelerinde y&uuml;celik, kesin kararlılık ve ciddiyet vardır. Bu y&uuml;zden insanlar bu dine akın akın girdiler. Bu dinin mensupları yery&uuml;z&uuml;ndeki &uuml;lkelerin &ouml;nemli bir b&ouml;l&uuml;m&uuml;ne h&acirc;kim oldular. Bu dinin ışığı yery&uuml;z&uuml;n&uuml;n doğusunu ve batısını aydınlattı. Yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n b&ouml;lgeleri ve y&ouml;releri d&ouml;nem d&ouml;nem bu dinin sancağı altına girdi. Bu din sayesinde ırkları ve dilleri birbirinden farklı olan milletler birbirleriyle kaynaştı.</p>\n\n<p>\n	Bu dinin ilk ortaya &ccedil;ıktığı d&ouml;nemde Peygamberimiz Mekke&rsquo;yi gizlice terk etmek zorunda kaldı. Sahab&icirc;leri işkence g&ouml;r&uuml;yor, aşağılanıyor ve dinlerinden d&ouml;nd&uuml;r&uuml;lme girişimlerine maruz kalıyorlardı. Bir defasında gizlice Habeşistan&rsquo;a g&ouml;&ccedil; ediyorlar, başka bir defasında saklana saklana ger&ccedil;ekleştikleri yolculuklarla Medine&rsquo;ye sığınıyorlardı. İşte bu &ouml;nder adam s&ouml;z&uuml;n&uuml; ettiğimiz sahab&icirc;leri ile &ouml;nce zamanında yapamadığı bir umre ziyaretini ger&ccedil;ekleştirmek &uuml;zere Mekke&rsquo;ye ayak basıyor, &ccedil;ağrısının d&uuml;şmanları onu &ouml;nleyemiyor, engelleyemiyor. Kısa bir s&uuml;re sonra ise Mekke&rsquo;ye bir fethedici sıfatı ile giriyor, bu şehrin halkına bir damla kan d&ouml;kmeden egemen oluyor. İnsanlar İsl&acirc;m dinine isteyerek ve bazen zorlanarak giriyor. Arap kabilelerinin şefleri g&ouml;nderdikleri heyetler aracılığı ile itaat dizginlerini o &ouml;nder adamın ellerine veriyorlar. Bu &ouml;nder adam daha Mekke şehrini fethetmeden &ouml;yle bir g&uuml;ce ulaştı ki, el&ccedil;ilerini ve temsilcilerini Kisra, Kayser ve onlardan alt d&uuml;zeydeki d&uuml;nya h&uuml;k&uuml;mdarlarına g&ouml;ndererek onları İsl&acirc;m&rsquo;a &ccedil;ağırabildi. B&uuml;t&uuml;n zorluklarına rağmen Kayser&rsquo;in, yani Bizans İmparatorluğu&rsquo;nun bazı b&ouml;lgelerine asker&icirc; seferler d&uuml;zenledi. Y&uuml;ce Allah&rsquo;ın Nasr, Fetih ve diğer surelerindeki a&ccedil;ık vurgulamaları uyarınca ve tarih kitaplarının bize haber verdikleri &uuml;zere Rabbinin kendisine va&rsquo;dettiği gibi bu &ouml;nder adamın getirdiği din b&uuml;t&uuml;n diğer dinlere &uuml;st&uuml;nl&uuml;k kurdu.</p>\n\n<p>\n	Bu din, ona insafsız bir dille saldırmak isteyenlerin anlattıkları gibi kılıca ve baskıya dayanan bir yayılma y&ouml;ntemi uygulamadı. Tam tersine y&uuml;ce Allah&rsquo;ın şu emrini ilke edindi: <strong>&ldquo;İnsanları Rabbinin yoluna sağlam bir y&ouml;ntemle ve g&uuml;zel &ouml;ğ&uuml;tle &ccedil;ağır, onlarla &uuml;sl&ucirc;pların en g&uuml;zeli, en etkilisi ile tartış&hellip;&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong> Peygamberimiz, Mekke halkı ile ve diğer Araplar ile, onlar kendisine savaş a&ccedil;madık&ccedil;a, onu &ouml;ld&uuml;rmek isteyinceye kadar, onu Mekke&rsquo;den &ccedil;ıkarıncaya kadar savaşmadı. Hakkında semav&icirc; kitap inen dinlerin bağlılarının dinlerine bağlı kalmalarını onayladı, onları İsl&acirc;m&rsquo;a girmeye zorlamadı.</p>\n\n<p>\n	Peygamberimiz, insanlardan sadece &ldquo;L&acirc; il&acirc;he illallah, Muhammedun Resulullah&rdquo; demelerini, namaz kılmalarını, zek&acirc;t vermelerini, ramazan ayında oru&ccedil; tutmalarını, Beytullah&rsquo;ı ziyaret etmelerini ve İsl&acirc;m&rsquo;ın h&uuml;k&uuml;mlerini benimsemelerini istedi. &ldquo;L&acirc; il&acirc;he illallah, Muhammedun Resulullah&rdquo; c&uuml;mlelerini s&ouml;ylemek, bu c&uuml;mleleri s&ouml;yleyenin M&uuml;sl&uuml;manın lehine olan hakları elde etmesi ve M&uuml;sl&uuml;manın aleyhinde olan y&uuml;k&uuml;ml&uuml;l&uuml;kleri &uuml;stlenmesi i&ccedil;in yeterli sayıldı.</p>\n\n<h2>\n	Kur&rsquo;&acirc;n-ı Kerim ve İsl&acirc;m Şeriatının Bazı &Ouml;zellikleri</h2>\n\n<p>\n	Y&uuml;ce Allah, Peygamberine, onu peygamber olarak g&ouml;nderdiğinde a&ccedil;ık ifadeli, hi&ccedil;bir tarafına b&acirc;tılın sızmadığı Arap&ccedil;a bir Kur&rsquo;&acirc;n indirdi. Peygamberimiz onunla bel&acirc;gat ustalarını &acirc;ciz ve fesahat ustalarını dilsiz bıraktı. Onun &uuml;zerinde bel&acirc;gat ve fesahat ustalarına meydan okudu, ama onlar onun benzerini ortaya koyamadılar. Oysa bu kimseler Arapların en &ouml;nde gelen fesahat ustaları idi, hatta fesahat ve bel&acirc;gat onlarda son buluyordu. Hak&icirc;m ve al&icirc;m olan Allah katından indirilmiş olan bu y&uuml;ce kitap din&icirc; h&uuml;k&uuml;mleri, ge&ccedil;mişteki toplumların haberlerini, ahl&acirc;kı arındırmayı, adaleti emredip zulm&uuml; yasaklamayı, onu g&ouml;kten inen kitaplardan bile farklı yapacak olağan dışılıkta her şeyi a&ccedil;ıklamayı i&ccedil;eriyordu. Birbirini izleyen &ccedil;ağlara ve gelip ge&ccedil;en g&uuml;nlere rağmen s&uuml;rekli okunuyor. Bu kitap tatlı, iştah a&ccedil;ıcıdır. A&ccedil;ıklama tarzı akılları şaşkınlığa uğratır, okunması ne kadar tekrarlanırsa tekrarlansın, &ccedil;ağı ne kadar eskide kalırsa kalsın, insan zevkine bıkkınlık vermez.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, cahillerin yaşadıkları cahiliye karanlıkları i&ccedil;inde bilimsel ve k&uuml;lt&uuml;rel bir devrim meydana getirmede bir mucizedir. İlmi teşvik etti ve onu insanın kendine l&acirc;yık kemale doğru y&uuml;kselmesinin ilk fakt&ouml;r&uuml; saydı. D&uuml;ş&uuml;nmeyi, akıl y&uuml;r&uuml;tmeyi, denemeyi, tabiatın g&ouml;r&uuml;nt&uuml;lerini incelemeyi ve tabiatın kanunlarını ve yasalarını keşfetmek i&ccedil;in bu alanda derinleşmeyi teşvik etti. İnsanın sosyal hayatının dayanağını oluşturan b&uuml;t&uuml;n ilim dallarını zorunlu kıldı. Kel&acirc;m, felsefe, tarih, fıkıh ve ahl&acirc;k gibi teorik ilimlere &ouml;nem verdi. Taklidi, zayıf kanaatlere dayanmayı yasakladı ve a&ccedil;ık delile sarılmanın temellerini attı.</p>\n\n<p>\n	&Ccedil;alışmaya, ciddiyete, iyiliklerde yarışmaya &ouml;zendirirken aylaklığı, tembelliği yasakladı. Birliğe &ccedil;ağırdı ve ayrılığı reddetti. Irk&ccedil;ılığı ve cahiliye k&uuml;lt&uuml;r&uuml;n&uuml;n k&ouml;r&uuml;klediği kabile taassubunu kınadı.</p>\n\n<p>\n	İsl&acirc;m yaratılışta, doğal oluşumda, yasa yapımında, sorumlulukta, cezada ve &ouml;d&uuml;lde adaleti esas kabul etti. Bu din, insanoğullarının Allah&rsquo;ın kanunu ve şeriatı &ouml;n&uuml;nde eşit olma hakkına sahip olduğunu haykıran, sınıf ayrılığını, ırk ayrımcılığını kınayan, Allah katında &uuml;st&uuml;nl&uuml;k gerek&ccedil;esini manev&icirc; bir kriter olan k&ouml;t&uuml;l&uuml;klerden sakınmaya ve iyiliklerde yarışmaya bağlayan, bu &uuml;st&uuml;nl&uuml;ğ&uuml; insan toplumunun fertleri arasında sınıfsal bir ayrıcalık sebebi saymaya izin vermeyen ilk din oldu.</p>\n\n<p>\n	İsl&acirc;miyet g&uuml;venliği korumaya, mal, kan ve ırz dokunulmazlığına b&uuml;y&uuml;k &ouml;nem verdi. G&uuml;venliğin ve adaletin berkarar olması i&ccedil;in gereken ortamı pekiştirdikten sonra, g&uuml;venliğin ihl&acirc;l edilmesine veya ortadan kaldırılmasına şiddetli cezalar &ouml;ng&ouml;rd&uuml;. Ama cezaları bu t&uuml;r sosyal hastalıkların tedavisinde en son başvurulacak bir il&acirc;&ccedil; olarak kabul ettiği gibi, bu il&acirc;ca başvurduğunda da verilecek cezanın, insan i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; &ouml;zg&uuml;rl&uuml;kle bağdaşık olmasını şart koştu. Bundan dolayı İsl&acirc;m şeriatında yargı adaleti, g&uuml;venliği yerleştirme ve gerekli b&uuml;t&uuml;n teminatlar ile birlikte yasal hakların sahibine verilmesi ilkesi &uuml;zerine oturtulmuştur.</p>\n\n<p>\n	İsl&acirc;miyet sağlığın, organik ve psikolojik esenliğin korunmasına son derece b&uuml;y&uuml;k bir &ouml;zen g&ouml;stermiş, b&uuml;t&uuml;n yasal d&uuml;zenlemelerini hayatta &ouml;nemli olan bu ilke ile uyumlu olarak belirlemiştir.</p>\n\n<p>\n	İnsanı cahiliye karanlıklarından &ccedil;ıkarıp hak ve kemal aydınlığına y&ouml;nlendirmek i&ccedil;in gelen y&uuml;ce İsl&acirc;m şeriatında gereklilikler (farzlar) ve haramlar pratik fıtr&icirc; temellere dayanır. İnsanın kemale ermesi i&ccedil;in ihtiya&ccedil; duyduğu ve ermeye &ccedil;alıştığı kemal hedefi i&ccedil;in dayanak olan her şey, İsl&acirc;m şeriatında insan karşısına emir olarak &ccedil;ıkarılmış ve ona ulaşmanın yolları şeriat tarafından hazırlanmıştır. Bunun yanı sıra İsl&acirc;m şeriatı, insanı arzu edilen ger&ccedil;ek mutluluktan mahrum eden her şeyi haram il&acirc;n etmiş ve bedbahtlık &ccedil;ukuruna d&uuml;şmeye g&ouml;t&uuml;ren b&uuml;t&uuml;n ge&ccedil;itleri kapatmıştır.</p>\n\n<p>\n	İsl&acirc;miyet, şeriatın ilkeleri ile &ccedil;elişmeyen, kemal merdivenin basamaklarını &ccedil;ıkmayı engellemeyen, d&uuml;nya hayatına ait b&uuml;t&uuml;n nimetleri, hazları ve g&uuml;zellikleri serbest il&acirc;n etmiş, y&uuml;ce ama&ccedil;lara paralel ve o ama&ccedil;larla eş zamanlı olarak bu d&uuml;nyalık hazların kanunlarını belirlemiş, bunların i&ccedil;inde zararlı olanları haram ederek insana benimsenmesi yaraşanları gerekli ve farz saymıştır.</p>\n\n<p>\n	İsl&acirc;m, kadına son derece b&uuml;y&uuml;k bir &ouml;zen g&ouml;stermiş, onu ailenin temel direği ve evlilik hayatında mutluluğun temeli kabul etmiş, ona şerefini ve onurunu garanti eden, kendisinin, &ccedil;ocuklarının, i&ccedil;inde yaşadığı toplumun mutluluğunu ger&ccedil;ekleştiren haklar tanımış ve g&ouml;revler y&uuml;klemiştir.</p>\n\n<p>\n	Kısacası İsl&acirc;miyet, insan toplumunun gelişmesi ve ilerlemesi i&ccedil;in ihtiya&ccedil; duyacağı hi&ccedil;bir yasal d&uuml;zenlemeyi ihmal etmemiştir.</p>\n\n<h2>\n	Peygamberimizin Vefatı ve Defnedilmesi</h2>\n\n<p>\n	Hz. Ali, Peygamberimizle hayatının son anlarına kadar g&ouml;lgenin g&ouml;lge sahibi ile olan beraberliği gibi beraberdi. Bu ayrılmazlık ilişkisi s&uuml;recinde Peygamberimiz ona tavsiyelerde bulunur, bilgi verir ve sırlarını onun yanına bırakırdı. Peygamberimiz son anlarında: <em>&ldquo;Bana kardeşimi &ccedil;ağırın!&rdquo;</em> dedi. O sırada Peygamberimiz onu bir iş i&ccedil;in bir yere g&ouml;ndermişti. Peygamberimizin onun &ccedil;ağrılmasını istemesi &uuml;zerine başta bazı M&uuml;sl&uuml;manlar hemen yanına koştular. Fakat Hz. Ali gelinceye kadar kimseyle konuşmadı. Hz. Ali geldiğinde Peygamberimiz kendisine: <em>&ldquo;Bana yaklaş!&rdquo;</em> dedi. Hz. Ali&rsquo;nin kendisine yaklaşması &uuml;zerine Peygamberimiz ona dayandı. Bir s&uuml;re ona dayalı kalarak kendisine bir şeyler s&ouml;yledi ve arkasından kendisinde son nefesini verme belirtileri g&ouml;r&uuml;ld&uuml;.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> Bir s&uuml;re sonra Hz. Ali&rsquo;nin meşhur hutbesinden birinde belirttiği gibi, Allah&rsquo;ın Resul&uuml;, onun kucağındayken vefat etti.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Medine halkı, sevdiklerinin ayrılmasının &uuml;z&uuml;nt&uuml;s&uuml; ile Allah Resul&uuml;&rsquo;n&uuml;n evinden y&uuml;kselen &ccedil;ığlıklardan ve feryatlardan onun &ouml;ld&uuml;ğ&uuml;n&uuml; &ouml;ğrendiler. Allah&rsquo;ın kullarının en şereflisinin ahiret yolculuğuna &ccedil;ıkmış olması, kalplerin yuvalarından &ccedil;ıkacakmış gibi &ccedil;arpmalarına yol a&ccedil;an bir şok etkisi meydana getirdi. Peygamberimizin vefatı, ateşin kuru otlar arasında yayılmasına benzeyen bir hızla Medine halkı arasında yarıldı. İnsanlar &uuml;z&uuml;nt&uuml;den kendilerini kaybetme aşamasına girdiler. Oysa Peygamberimiz bu acı olayın daha &ouml;nce zeminini hazırlamış, bizzat kendisi &ouml;l&uuml;me yakın olduğunu birka&ccedil; kez haber vermiş, &uuml;mmete vekili ve kendisinden sonraki halifesi olan Ebu Talip oğlu Ali&rsquo;ye gereken itaati g&ouml;stermesini vasiyet etmişti. Onun vefatı M&uuml;sl&uuml;manların vicdanlarını sarsan ağır bir darbe oldu. Medine şehri, halkı ile birlikte heyecan kasırgasına tutuldu. Bu sırada Hattap oğlu &Ouml;mer&rsquo;in s&ouml;ylediği bir s&ouml;z karşısında Peygamberimizin evi &ouml;n&uuml;nde toplanan insanların şaşkınlığı katlanarak arttı. &Ouml;mer, herkesi kılıcı ile tehdit ederek ş&ouml;yle diyordu: &ldquo;Bazı m&uuml;nafıklar Peygamberimizin &ouml;ld&uuml;ğ&uuml;n&uuml; iddia ediyorlar. Vallahi, o &ouml;lmedi. Fakat İmr&acirc;n oğlu Musa nasıl Rabbine gittiyse o da Rabbine gitti.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Ger&ccedil;i Musa Peygamber&rsquo;in (a.s) &ouml;l&uuml;m&uuml; ile Peygamberimizin (s.a.a) vefatı arasında benzerlik yoktu; fakat &Ouml;mer&rsquo;in daha sonra sergilediği tutumlar, belki de onun bu karşılaştırmada ni&ccedil;in ısrar ettiği sorusu &uuml;zerindeki perdeyi kaldırır. &Ccedil;&uuml;nk&uuml; bu s&ouml;z&uuml; kesin o da duymuştu Peygamber&rsquo;in kendisinden: <em>&ldquo;Ali&rsquo;nin bana karşı olan konumu, Harun&rsquo;un Musa&rsquo;ya karşı olan konumu gibidir.&rdquo;</em></p>\n\n<p>\n	Ardından Ebubekir ve &Ouml;mer bazı arkadaşları ile birlikte, Peygamberimizin vefatı sonrasında yerine kimin halife olacağı konusunda olağan&uuml;st&uuml; bir toplantı i&ccedil;in hemen Saideoğulları&rsquo;na ait g&ouml;lgeliğe gittiler. B&ouml;yle bir toplantıya katılmaya giderlerken, Ebu Talip oğlu Ali&rsquo;nin halife olarak tayin edilmiş olduğunu ve kendilerinin de ona biat ettiklerini unutmuş g&ouml;r&uuml;nd&uuml;kleri gibi, ayrıca Peygamberimizin hen&uuml;z soğumamış yatan &ouml;l&uuml; v&uuml;cuduna saygısızlık sayılan bir davranış sergiliyorlardı.</p>\n\n<p>\n	Ebu Talip oğlu Ali ile onun ailesine gelince; onlar, Peygamberimizin cenaze hazırlığı ve toprağa verilmesi ile meşgul oldular. Hz. Ali, Peygamberimizin &ouml;l&uuml;s&uuml;n&uuml;, giydiği g&ouml;mleği &uuml;zerinden &ccedil;ıkarmadan yıkadı. Cenazeyi yıkama işinde ona Abdulmuttalip oğlu Abbas ile oğlu Fazl yardım etti. Hz. Ali, cenazeyi yıkarken: <em>&ldquo;Babam anam sana kurban olsun; sağlığında da, &ouml;l&uuml; iken de ne g&uuml;zel kokuyorsun!&rdquo;</em> diyordu.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Sonra Peygamberimizin m&uuml;barek naaşını bir sedirin &uuml;zerine koydular. Hz. Ali ş&ouml;yle dedi: <em>&ldquo;Peygamberimiz &ouml;l&uuml; veya diri olsun imamımızdır. Bu y&uuml;zden gruplar h&acirc;linde arka arkaya yanına girsinler ve cenaze namazını kılıp gitsinler.&rdquo;</em> Onun cenaze namazını ilk kılanlar Hz. Ali ile Haşimoğulları oldu. Sonra bunların arkasından ensar M&uuml;sl&uuml;manları cenaze namazı kıldılar.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Arkasından Hz. Ali, Peygamberimizin cenazesinin karşısına ge&ccedil;erek şunları s&ouml;yledi: <em>&ldquo;Allah&rsquo;ın sel&acirc;mı, rahmeti ve bereketi &uuml;zerine olsun ey Peygamber! Allah&rsquo;ım, onun kendisine indirilen il&acirc;h&icirc; mesajı tebliğ ettiğine, &uuml;mmetine nasihat ettiğine, Allah&rsquo;ın dinini &uuml;st&uuml;n getirerek s&ouml;z&uuml;n&uuml; tamam ettirmesine kadar onun yolunda cihad ettiğine şahitlik ediyoruz. Allah&rsquo;ım, bizi Allah&rsquo;ın ona indirdiği mesaja uyanlardan, onun arkasından g&ouml;sterdiği yolda sabit kalanlardan eyle ve bizi onunla bir araya getir!&rdquo;</em> Hz. Ali bu s&ouml;zleri s&ouml;ylerken orada bulunanlar &ldquo;amin&rdquo; diyordu. B&ouml;ylece onun cenaze namazını &ouml;nce erkekler, sonra kadınlar ve sonra da &ccedil;ocuklar kıldı.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Saideoğulları G&ouml;lgeliği&rsquo;ne giden sahab&icirc;lerin hi&ccedil;biri Peygamberimizin defnedilmesine ve cenaze namazına katılmadı. Oysa resullerin sonuncusu olan Peygamberimiz, b&uuml;t&uuml;n insanlara ger&ccedil;ek mutluluğun yolunu g&ouml;stermişti, kendilerine a&ccedil;ıkladığı talimatlara uymaları şartı ile o mutluluğa ulaşmayı da garanti etmişti. Peygamberimizin a&ccedil;ıklamalarına g&ouml;re mutluluk yolu, biri diğerinin yerine ge&ccedil;meyen iki &ouml;nemli emanet olan temel kaynağa sarılmaktır. Peygamberimiz bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&ldquo;Ey insanlar, ben sizin &ouml;nc&uuml;n&uuml;z, &ouml;nden gideninizim. Sizler havuzumun başında bana geleceksiniz. Ben size iki emaneti soracağım. O iki emanet konusunda benden sonra ne yaptığınıza bakın. &Ccedil;&uuml;nk&uuml; l&uuml;tufk&acirc;r ve her şeyden haberdar olan Allah bu iki emanetin birbirinden ayrılmayacağını bana haber verdi. Ben bunu Rabbimden istedim, o da bunu bana verdi. Haberiniz olsun ki, bu iki emaneti size bıraktım. Bunlar Allah&rsquo;ın kitabı Kur&rsquo;&acirc;n ile soyum olan Ehl-i Beyt&rsquo;timdir. Onların &ouml;n&uuml;ne ge&ccedil;meyin ki, ayrılığa d&uuml;şersiniz. Onların gerisinde kalmayın ki, helak olursunuz. Onlara bir şeyler &ouml;ğretmeye kalkışmayın ki, onlar sizden daha bilgilidirler...&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	Peygamberimiz i&ccedil;in, i&ccedil;inde vefat ettiği odada bir mezar kazıldı. Hz. Ali onun mutahhar naaşını mezara koymak istediğinde, ensar M&uuml;sl&uuml;manları duvarın arkasından ş&ouml;yle s&ouml;ylediler: &ldquo;Ey Ali, sana Allah&rsquo;ı ve bug&uuml;n Allah Resul&uuml; ile ilgili hakkımızın elden gitmesini hatırlatıyoruz. Bizden birini i&ccedil;eri al ki, o kişi Peygamberimizi toprağa verme işinde bizim temsilcimiz olsun.&rdquo; Bu hatırlatma &uuml;zerine Hz. Ali: <em>&ldquo;Evs b. Hul&icirc; i&ccedil;eri girsin!&rdquo;</em> dedi. Bu zat, Avfoğulları&rsquo;ndan erdemli ve Bedir Savaşı&rsquo;na katılmış bir kişi idi.</p>\n\n<p>\n	Arkasından Hz. Ali mezara indi, Peygamberimizin y&uuml;z&uuml;n&uuml; &ouml;rten &ouml;rt&uuml;y&uuml; kaldırdı ve yanağını toprağa yasladı ve &uuml;zerini toprakla &ouml;rtt&uuml;.</p>\n\n<p>\n	Ey Allah&rsquo;ın Resul&uuml;! Doğduğun g&uuml;n, vefat ettiğin g&uuml;n ve yeniden diriltileceğin g&uuml;n Allah&rsquo;ın sel&acirc;mı &uuml;zerine olsun!</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Nahl, 125</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Tabakat, c.2, s.263</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Nehc&uuml;&rsquo;l-Bel&acirc;ga, Hutbe: 197</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- el-K&acirc;mil fi&rsquo;t-Tarih, c.2, s.323; Tabakat, c.2, s.266; es-Siretu&rsquo;n-Nebeviyye, c.2, s.306</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- es-Siretu&rsquo;n-Nebeviyye, c.4, s.518</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- el-İrşad, c.1, s.187; A&rsquo;yanu&rsquo;ş-Şia, c.1, s.295</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Tabakat, c.2, s.291</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- A&rsquo;yanu&rsquo;ş-Şia, c.2, s.226; Tarih-i Yakub&icirc;, c.2, s.101-102</p>\n	</div>\n</div>','Peygamberimizin Hayatına Kısa Bir Bakış','','publish','closed','open','','peygamberimizin-hayatina-kisa-bir-bakis','','','2020-05-08 13:18:09','2020-05-08 10:18:09','',0,'http://islamex.com/?p=2662',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2663,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	&nbsp;\n	<p>\n		Vahep kendi eşinin yanına vardı ve b&ouml;yle dedi: bu g&uuml;n Abdul m&uuml;ttalipin olgun gencinden ki ismi abdullahtır. Bir takım davranışlar musadehe ettim ki hayli şaşkınlığa ve hayrete d&uuml;şt&uuml;m, bir grup yahudiler k&ouml;t&uuml; niyetle hile yoluyla ona saldırdılar ki &ouml;ld&uuml;rs&uuml;nler. Abdullah yalnız başına onların kalleş&ccedil;e saldırılarına karşılık verdi ve onlardan bir ka&ccedil;ını cehenneme vasıl eyledi. Ben ondan başka daha yiğit daha g&uuml;zel daha olgun bir gen&ccedil; tanımıyorum. İyidir babasının yanına gidesin ve ona kızımız emineyle onu evlendirmeyi &ouml;neride bulunasın. Şayet bizim bu gencin varlığıyla saadete ere. Vehebin eşi ki kendisine Abdullah gibi bir damada sahip olmayı laik g&ouml;rm&uuml;yordu ve asla b&ouml;yle biride yoktu. Onun cevabında b&ouml;yle dedi: mekkenin b&uuml;y&uuml;kleri saygınları iftihar etmekteler ki onu damatlığa kabullensinler, ancak Abd&uuml;l m&uuml;ttalip onların hepsini reddetmiştir. Hatta şam ve irakın padişahları ve b&uuml;y&uuml;kleri onunla yazışma yaptılar ve bir netice alamadılar. Bu durumda nasıl m&uuml;mk&uuml;nd&uuml;r. Abdullah d&uuml;nya malından yoksun olan kızımızla evlenir ki? Buna rağmen &uuml;mitsiz olma. Ben yahudilerin Abdullaha yaptıkları saldırıları ailesine haber verdiğimden dolayı o b&uuml;y&uuml;k ve samimi hizmetin karşılığında sanıyorum onların nezdinde vardır ki bizim &ouml;nerimizi kabul etseler gerek. Vahebin eşi&nbsp; yeni elbiselerini giyerek &uuml;mitle yeis i&ccedil;erisinde kendini Abdulm&uuml;ttalipin evine yetiştirdi. Şans dan iyi&nbsp; bir zaman idi. Abdulm&uuml;ttalip oğullarıyla yahudilerin saldırısıyla ilgili sohbet ediyordu. Kadın durumu muasip g&ouml;rd&uuml; ki Abdulm&uuml;ttalip ve &ccedil;ocukları hakkında dua etti. B&ouml;ylece karşılıklı olarak ta Abdulm&uuml;ttalip ona dua etti ve ona sevgi g&ouml;sterdi ve ş&ouml;yle dedi: bu g&uuml;n eşin bizim i&ccedil;in &ouml;yle hizmet etmiştirki asla telafi etmemiz m&uuml;mk&uuml;n değil. &Uuml;mit ederimki g&uuml;c&uuml;m&uuml;z olduğu kadarıyla onun zahmetlerini unutmayıp karşılığını ş&uuml;kranla unmalıyız. Vahebin eşi Abdulm&uuml;ttalibin konuşma tarzından &uuml;mitlendiki onun &ouml;nerisine tevece&uuml;h edecekler. &Ouml;zellikle Abdulm&uuml;ttalib konuşmasını b&ouml;yle s&uuml;rd&uuml;rd&uuml;: bizim sonsuz selamımızı eşinize iblağ edin ve ona s&ouml;yleyin: bize ihdiyacı olursa Allahın izniyle karşılarız. Kadın uygun g&ouml;rd&uuml;k &uuml; konunun &ouml;z&uuml;n&uuml; Abdulm&uuml;ttalibe sunsun. Ve ortaya &ccedil;ıkan altın fırsatı ka&ccedil;ırmamalıdır. Bu y&uuml;zden Abdulm&uuml;ttalibe dedi: bizim sevin&ccedil; ve mutluluğumuzu gerektiren ara&ccedil;ları hazırlamanızı istiyorum. Şam ırak ve diğer y&ouml;relerin b&uuml;y&uuml;k aile salipleri sizin ailenizle birleşmeğe Abdullaha eş olmaya iftihar ve arzu ettiklerinin bilincindeyiz. Bizde aynen kemali iştiyak ve istekile &ouml;neriyoruz ki Abdullah bizim damadımız olsun. Şu anda size gelmişiz Abdullahın&nbsp; insani &ccedil;ekici siması bizim i&ccedil;in sevimlidir ki biliyoruz maddi a&ccedil;ıdan diğerleri kadar değiliz. Ancak dileriz ki&nbsp; Abdullahy bizim bu hediyemizi kabullenirler. Abdulm&uuml;ttalib vahebin eşinin konuşmasını duyduktan sonra Abdullahın y&uuml;z&uuml;ne baktı. Şimdi yedek ne zaman eşraf zadelerle (şeref sahibi ailelerin kızlarıyla) evlil,kten s&ouml;z edildiğinde Abdullahın simasında meyilsizlik muşahede ediliyordu. Abdulm&uuml;ttalip oğlu&nbsp; Abdullaha dedi: oğlum senin g&ouml;r&uuml;ş&uuml;n nedir? Allaha yemin ederim mekke kızları i&ccedil;erisinde ondan daha temiz,daha iffetli bir kız tanımıyorum. O onurlu pak akıllı ve dindardı. Yalnız b&ouml;yle kızların liyakefleri vardır ki takvalı iffetli gen&ccedil;lere eş olabilsinler. Abdullah sessiz kaldı (s&uuml;k&uuml;t etti). Abdulm&uuml;ttalip onun sessizliğinden anladı ki bu evliliğe razıdır. Bu y&uuml;zden vahebin eşine dedi: sizin &ouml;nerinizi kabullendim. Kızınızı oğlunuza nişanladık. Abdulm&uuml;ttalibin eşi Abdullahın annesi vahebin eşine dedi: emineyi yakından g&ouml;rmem i&ccedil;in sizinle geleceğim. Eğer g&ouml;rd&uuml;m uygundur muvafıkat edeceğim. Takriben kesinleşmiş idi Abdullah emineyle evlenecektir. Kızın ailesi &ouml;zellikle anne ve babası bu y&uuml;zden Abdullah gibi salih bir damatları olacağından sevin&ccedil;ten kendi yerlerinde duramıyorlardı. Sanki gayıp alemin d&ouml;rt bir yanından bir seslenen eminenin annesine muhatap alıp ona diyordu: kutlu olsun. Az bir zaman kaldı ki Muhammed Mustafa (saa) mutevellid olsun. Vahebin eşi kendi eşinin yanına vardığı zaman ondan sordu: ne oldu. Mutlu oldun d&uuml;nya halkı i&ccedil;erisinde makam ve değerin y&uuml;celdi. Abdulm&uuml;ttalip senin kızına razı oldu. Ancak yinede kesin olduğuna emin olamaz. Zira Abdullahın annesi gelecektir ki kızımızı yakından g&ouml;rs&uuml;n. Allah muhafaza eğer o kızımızı beğenmese hi&ccedil;bir faidesi yok. Veheb eşine dostur verdi ki emineye yeni elbiselerini giydirip kuaf&ouml;r yaptırıp olan m&uuml;cevherleriyle s&uuml;slesin. Zira kadınlarda o kızlarda cacibelik olmalıdır ki onların beğendirilmesini sağlasın. Eminenin annesi bu konuda elinden gelen &ccedil;abayı g&ouml;sterdi ve kızına &ouml;zel bir cazzabiyetle danatın annesine sundu ve ona Fatimenin huzurunda son derece adab ve saygıyı riuyet etmesini tavsiye etti. Ola ki Fatime bu evliliğe razı olsun ve kızın ailesi &ouml;v&uuml;&ccedil;lensin. İşte bu durumda Fatime i&ccedil;eri girdi. Emine nihai edeple onun huzurunda ayağa kalktı ve saygı g&ouml;sterdi. Fatime gelecekti gelinin olgunluğu ve g&uuml;zelliği hayli vuruldu ve eminenin annesine dedi: kızının&nbsp; bu kadar g&uuml;zel ve şahsiyetli olduğunu hi&ccedil; tasavvur etmez idim.&nbsp; &Ouml;nceden emineyi g&ouml;rm&uuml;ş idim. Ancak asla onun olgunluklarına dikkat etmemiş idim. Buda sizin aileniz bereketindendir. Bu esnada Fatime biraz emine ile sohbet etti. Emineyi hoş sohbet ve liyaketli buldu. &Ouml;yle ki mekke kadınlarından ve kızlarından hi&ccedil;biri bağdaşdırılamazdı. Hayli sevim&ccedil;li olan emine kendi eşi ve oğluna varıp Abdullaha ş&ouml;yle dedi: oğlum araplar i&ccedil;erisinde emine gibi bir kız mevcut değildir. Ben onu beğendim odur senin i&ccedil;in eş &ccedil;ocukların i&ccedil;inde &ouml;rnek anne olma liyaketi olan. Gelinin mihiri ve diğer masrafları hakkında yapılan konuşukta kızın babası Abdulm&uuml;ttalibe dedi: kızım oğlunuza bir hediyedir hi&ccedil;bir mihir istemiyoruz. Allah size mukafat versin. &Ccedil;aresi yoktur kızın kızın mihiri olmaz gerklidir ve akrabalarımızdan bazılarıda bizim aramızda şahit almalıdırlar. Abdulm&uuml;ttalib istiyordu ki kıza bir şey versin aniden bir ses ve g&uuml;r&uuml;lt&uuml; y&uuml;kseldi ve vaheb hemen elini kılıca attı herkes ayağa kaktılar. Olay bu idi ki yahudilerden bir kudub o saldırıda istiyorlardı Abdullahı &ouml;ld&uuml;rs&uuml;nler. Vahebin evinde tutsak esir kalıyorlardı. Karar aldılar&nbsp; b&ouml;yle bir fırsattan istifade ederek o g&ouml;rkemli toplantıda bululanları taşla sopayla olsa &ouml;ld&uuml;rs&uuml;nler. Tehlikeli bir durum ortaya &ccedil;ıktı. Yahudiler bunları karanlıkta g&ouml;r&uuml;yorlardı ve bunlar fenerin ışığında onları g&ouml;rm&uuml;yorlardı. Saldırılarına taşla başladılar. Ancak Abdulm&uuml;ttalib ve yanındakiler fedakarlık ettiler. B&ouml;ylece onların saldırılarını başarısız kaldılar. Artık yahudilerin t&uuml;m bu kalleşliklerinin karşısında onları &ouml;ld&uuml;rmekten başka bir &ccedil;are kalmamış idi. Bu olaydan sonra gittiği her yerde kılıcını kendisinden ayırmıyordu. Eve d&ouml;nmek istedikleri zaman Abdulm&uuml;ttalib vehebe dedi: yarın kendi akrabalarımızı toplayalım evlilik kutlamalarını yapalım. Yarın sabah Abdulm&uuml;ttslib onları davet etti. T&uuml;m en g&uuml;zel elbiselerini giyindiler ve ihtişamlı bir toplantı hazırladılar. Abdulm&uuml;ttalib kutlamaya geldi hazır bululanlar onun ihtiramına ayağa kalktılar. Daha sonra Abdulm&uuml;ttalib durdu ve ş&ouml;yle dedi: Allaha nimetleri karşısında ham ve senalar ediyorum o bizi kendi komşusu ve kendi beytinin sakinleri kıldı ve bizim sevgimizi insanların g&ouml;nl&uuml;ne koydu. Bizi afet ve tehlikelerden korudu. Allahı &ouml;vg&uuml;yle anıyorum ki evlenmeyi bize helal zinayı bize haram kılmıştır. Bizi m&uuml;kelleb kılmıştır. Evliliği g&uuml;&ccedil;lendirmemizi haramdan gayri masru işlerden uzaklaşmamızı. Biliniz ki oğlum Abdullah kızınız emineyi mihri malumla isemektedir. Razımısınız? Veheb ona cenaben dedi: razıyız. Abdulm&uuml;ttalib hazır bululanları şahit tuttu. T&uuml;m&uuml; o sade ve g&ouml;rkemli kutlamada şenlendiler. Ve&nbsp; Abdulmuttalib onlara o mutlu ve &ouml;rnek gelinin d&uuml;ğ&uuml;n velimesiyle ziyafet &ccedil;ekti. Program d&ouml;rt g&uuml;n s&uuml;rd&uuml;. Yanlık Mekke değil belki etrafından geliyorlardı ve gelin yemeğinden yiyorlardı. Sonu&ccedil;ta emine evine gitti. Kısa bir zamanda hamile oldu. D&uuml;nyayı saadet ve kemale ulaştıracak bir bebeğin ondan olması gerekiyordu. Allahın iradesi bu idi ki Ademi Ebulbeşirin yaratılışından &ouml;nce Eminenin bebeğinin ismi g&ouml;kte Ahmed yerde Muhammed (saa) ve cennette Ebulkasım olsun. Ve yine kaza ve kader levhinde yazılmış idi ki bu azemetli bebbeğin m&uuml;tevellid olmadan &ouml;nce baba nimetinden mahrum olsun. Ve &ccedil;ocukluk d&ouml;nemini yetim &ccedil;ocuklar i&ccedil;erisinde ge&ccedil;irsin. Emine değerli kocasını kayıp etmesiyle uzun &ouml;m&uuml;rl&uuml; olmadı. Muhammed (saa) yedi yaşında idi. Oda hayata veda etti. Ve b&ouml;ylece Abdulm&uuml;ttalib her y&ouml;n&uuml;yle Abdullah Eminenin yegane yadıgarı bakımını &uuml;stlendi. Ve bu b&uuml;y&uuml;k sorunluğu tam olarak yerine getirdi. S&uuml;rekli &uuml;mm&uuml; eymene (berke) diyordu: berke, oğlumun durmunda gafil olma. Kitap ehli inanıyorlar ki o Peygamber olacaktır.</p>\n</p>\n\n<p>\n	Bihar &uuml;l envar yeni baskı (15 s_91 s_111_403).&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>','Peygamberi Ekremin  Annesi Amine','','publish','closed','open','','peygamberi-ekremin-annesi-amine','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2663',0,'post','',0),(2664,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p align=\"right\">\n	Muhammed Ali R&uuml;stemiyan</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu makale, Kur&rsquo;&acirc;n ve S&uuml;nnet a&ccedil;ısından Peygamber&rsquo;in (s.a.a) siyasi h&acirc;kimiyeti meselesini ele almaktadır. Makalede, İsl&acirc;m&rsquo;ın temel kaynakları olan Kur&rsquo;&acirc;n ve S&uuml;nnet &ccedil;er&ccedil;evesinde Hz. Peygamber&rsquo;in, risalet, tebliğ ve hidayetin yanı sıra siyasi liderlik y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml; de &uuml;stlendiği ilgili ayetler &ccedil;er&ccedil;evesinde ispatlanmaktadır.</p>\n\n<h3>\n	Giriş</h3>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) siyasi h&acirc;kimiyeti hakkında Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ge&ccedil;en ayetler birka&ccedil; gruba ayrılabilir:</p>\n\n<p>\n	1. Peygamber&rsquo;e (s.a.a) itaatle ilgili ayetler.</p>\n\n<p>\n	2. Peygamber&rsquo;in (s.a.a) velayeti ve onun m&uuml;minlere &ouml;nceliğini konu eden ayetler.</p>\n\n<p>\n	3. Peygamber&rsquo;in (s.a.a) h&uuml;km&uuml;ne dikkat &ccedil;eken ayetler.</p>\n\n<p>\n	4. Peygamber&rsquo;i (s.a.a) toplumsal işlerde eksen olarak tanıtan ayetler.</p>\n\n<p>\n	5. M&uuml;minleri, teşriinin r&uuml;k&uuml;nlerinden biri olarak Peygamber&rsquo;e (s.a.a) imana &ccedil;ağıran ayetler.</p>\n\n<h2>\n	1. Peygamber&rsquo;e (S.A.A) İtaatle İlgili Ayetler</h2>\n\n<p>\n	Bu grup ayetler, Peygamber&rsquo;e (s.a.a) itaati &ccedil;eşit şekillerde ele almıştır. Bazı yerlerde &ldquo;itaat edilmek&rdquo; b&uuml;t&uuml;n peygamberlerle (a) ilgili hedefler arasında g&ouml;sterilmiştir:</p>\n\n<p>\n	&ldquo;Biz her peygamberi, Allah&#39;ın izniyle ancak kendisine itaat edilmesi i&ccedil;in g&ouml;nderdik&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><strong><sup>[1]</sup></strong></sup></a></p>\n\n<p>\n	Bazı yerlerde de Peygamber&rsquo;e (s.a.a) itaate Allah&rsquo;a itaatin devamında yer verilmiştir:</p>\n\n<p>\n	&ldquo;Kim Resul&#39;e itaat ederse Allah&#39;a itaat etmiş olur.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><strong><sup>[2]</sup></strong></sup></a></p>\n\n<p>\n	İster &ldquo;Allah&#39;a itaat edin, Peygamber&#39;e itaat edin, sizden olan ululemre de.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> Ayetinde olduğu gibi emir kipi iki kez tekrarlansın, ister &ldquo;Ey iman edenler! Allah&#39;a ve Resul&uuml;&rsquo;ne itaat edin, işittiğiniz halde O&rsquo;ndan y&uuml;z &ccedil;evirmeyin.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a> Ayetindeki gibi emir kipi &ldquo;ve&rdquo; bağlacı kullanılarak bir kez zikredilsin asıl maksat Peygamber&rsquo;e (s.a.a) itaatin emredilmesidir. Allah&#39;a itaatin gerekliği ise apa&ccedil;ık bir şeydir; burada hatırlatma ama&ccedil;lı zikredilmiştir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;a itaatin farz oluşu, kelam tartışmalarında s&ouml;z konusu edildiği gibi, Allah&rsquo;ın Mevla oluşunun akıl aracılığıyla tanınmasıyla h&acirc;sıl olur.</p>\n\n<p>\n	&nbsp;Şu halde bu ayetlerde Allah&rsquo;a itaatin emredilmesi, insanların bizatihi bildikleri bir şeye irşad etme amacı taşımakta; Peygamber&rsquo;e itaatin Allah&rsquo;a itaatin bir devamı olduğu hakikati beyan edilmektedir. Bunun delili, Allah&rsquo;a itaatin hi&ccedil;bir ayette tek başına ge&ccedil;miyor olmasıdır. Nitekim pek &ccedil;ok ayette ya Allah diğer farzların yanında Peygamber&rsquo;e itaati emretmiştir: &ldquo;Namazı kılın, zek&acirc;tı verin; Peygamber&#39;e itaat edin ki merhamet g&ouml;resiniz.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> ya da s&ouml;z konusu emir peygamberlerin dilinden aktarılmıştır: &ldquo;Allah&#39;a karşı gelmekten sakının ve bana itaat edin.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<h3>\n	Peygamber&rsquo;e İtaatin Anlamı</h3>\n\n<p>\n	İtaatin, &ldquo;emri yerine getirmek&rdquo; anlamına geldiğini kabul edersek, peygamberlerin emir ve yasak getirmemeleri durumunda itaatin anlamını tasavvur etmek m&uuml;mk&uuml;n olmaz; &ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda onlar sadece Allah&rsquo;ın emirlerini aktaran aracılar olurlar, dolayısıyla da ayetlerde ge&ccedil;en &ldquo;Resul&rsquo;e itaat edin&rdquo; ifadesi, &ldquo;Allah&rsquo;a itaat edin&rdquo; ifadesinin tekrarından ibaret olur. H&acirc;lbuki bu ifadenin bu şekilde anlaşılmasını sağlayacak hi&ccedil;bir karine yoktur. Sıradan insanların s&ouml;z&uuml; bile b&ouml;yle saptırıcı istiarelerden uzakken fasihlik bakımından en &uuml;st&uuml;n s&ouml;z olan Kur&rsquo;&acirc;n-ı Kerim&rsquo;in ayetlerinin b&ouml;ylesi istiarelerden uzak olduğu apa&ccedil;ık bir ger&ccedil;ektir.</p>\n\n<p>\n	&Ouml;te yandan, bu g&uuml;&ccedil;l&uuml;k, &ldquo;Kim Resul&rsquo;e itaat ederse Allah&rsquo;a itaat etmiş olur.&rdquo;, &ldquo;Biz her peygamberi, Allah&#39;ın izniyle ancak kendisine itaat edilmesi i&ccedil;in g&ouml;nderdik.&rdquo; gibi ayetlerde daha da artmaktadır. &Ccedil;&uuml;nk&uuml; o zaman bu ayetlerdeki s&ouml;z&uuml;n gereği, Allah&rsquo;ın insanlara kendisine itaat etmeleri i&ccedil;in izin vermesi olacaktır!</p>\n\n<h3>\n	İşlerin Peygamber&rsquo;e Havalesi</h3>\n\n<p>\n	Yukarıda ge&ccedil;en ayetler ile peygamberlerin kendi kavimlerine emirlerini nakleden ayetlere dikkat edilmelidir. Tıpkı Hz. Musa&rsquo;nın Harun&rsquo;a, halkın arasında kalmasını ve onları ıslah etmesini istediği talimatı gibi:</p>\n\n<p>\n	&nbsp;&ldquo;Musa, kardeşi Harun&#39;a dedi ki: Kavmimin i&ccedil;inde benim yerime ge&ccedil; ve onları ıslah et.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></p>\n\n<p>\n	Yine Harun&rsquo;un insanlara emri gibi:</p>\n\n<p>\n	&ldquo;Sizin Rabbiniz ş&uuml;phesiz merhametli olan Allah&#39;tır. Şu halde bana uyunuz ve emrime itaat ediniz.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><strong><sup>[8]</sup></strong></sup></a></p>\n\n<p>\n	Hz. Musa&rsquo;nın Harun&rsquo;a &ldquo;Bana itaatsizlik mi ettin?&rdquo; diyerek &ccedil;ıkışması:</p>\n\n<p>\n	&ldquo;Emrime asi mi oldun?&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></p>\n\n<p>\n	Aynı şekilde Allah, m&uuml;minleri Peygamber&rsquo;in talimatlarına muhalefet etmekten sakındırmaktadır:</p>\n\n<p>\n	&ldquo;Onun emrine aykırı davrananlar, başlarına bir bel&acirc; gelmesinden veya kendilerine &ccedil;ok elemli bir azap isabet etmesinden sakınsınlar.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><strong><sup>[10]</sup></strong></sup></a></p>\n\n<p>\n	Peygamberlerin (a.s), kavimlerini &ouml;nce Allah&rsquo;a ibadete ve onun indirdiği h&uuml;k&uuml;mlere uyarak elde edilebilecek ilahi takvaya &ccedil;ağırdığı ve sonra da kendilerine itaate davet ettikleri ayetler:</p>\n\n<p>\n	&ldquo;Dedi ki: Ey kavmim, ben sizin i&ccedil;in a&ccedil;ık bir uyarıcıyım. Allah&#39;a kulluk edin; O&#39;na karşı gelmekten sakının ve bana itaat edin.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><strong><sup>[11]</sup></strong></sup></a></p>\n\n<p>\n	Allah&rsquo;ın, kendi izniyle insanlar arasında onların iyiliğine olan şeyleri emretmesi i&ccedil;in işi peygamberlere havale ettiği ve halkın da onlara itaat etmesi gerektiği a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Rivayetlerde de, Kur&rsquo;&acirc;n-ı Kerim ayetlerinin şahitliğiyle işlerin Peygamber&rsquo;e (s.a.a) havale edilmesi meselesi muhtelif şekillerde g&uuml;ndeme getirilmiştir. Pek &ccedil;ok rivayet, &ldquo;Peygamber size ne verdiyse onu alın, size ne yasakladıysa ondan da sakının&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> ayetinin deliliyle işleri Peygamber&rsquo;e (s.a.a) havale etmeyi<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a> ve din işlerini ona bırakmayı<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a> emreder; neyi helal sayarsa helaldir, neyi haram ederse haramdır<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a> ve halkın işlerinin Peygamber&rsquo;e havale edildiğinden bahseder.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<h3>\n	Peygamber&rsquo;e İtaatin Sınırları</h3>\n\n<p>\n	Peygamber&rsquo;e itaat konusunda tartışılan meselelerden biri de m&uuml;minlerin itaat ederken tabi olmaları gereken sınırlardır. Ayetler ve bu mesele hakkında nakledilen rivayetler Peygamber&rsquo;e itaati Allah&rsquo;a itaat seviyesinde kabul eder. Ne bu ayetler, ne de diğer ayetler bu konuda belli bir sınır tayin etmiş değildir. Allah&rsquo;a itaat mutlak olduğu ve Allah&rsquo;a itaatte bir sınır tasavvur edilmediğine g&ouml;re Peygamber&rsquo;e itaat de aynı mutlaklığa sahiptir. Bu doğrultuda, &ldquo;Allah&#39;a itaat edin, Peygamber&#39;e itaat edin, sizden olan ululemre de&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a> ayetini tefsir eden m&uuml;fessir ve &acirc;limler, &ldquo;ululemr&rdquo;e itaat de mutlak olduğundan, ululemrin masumiyetini ispat etmeye &ccedil;alışmışlardır; &ccedil;&uuml;nk&uuml; masumiyet olmaksızın hi&ccedil; kimse mutlak itaate layık olamaz.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<h3>\n	Peygamber&rsquo;in Siyas&icirc; H&acirc;kimiyetiyle İlgili Diğer Ayetler</h3>\n\n<p>\n	Bu konuya dair ayetlerde, Peygamber&rsquo;e itaatin bireysel ve toplumsal b&uuml;t&uuml;n işleri kapsadığı beyan edilmiştir. Burada biz, &ouml;rnek olarak &ldquo;Peygamber size ne verdiyse onu alın, size ne yasakladıysa ondan da sakının&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a> ayetinin n&uuml;zul sebebinden bahsedeceğiz. Mesele ganimetim b&ouml;l&uuml;ş&uuml;lmesiyle ilgilidir. Ayetin n&uuml;zul&uuml;ne sebep olan olay, hem toplumsal hem de bireysel menfaatlerle alakalıdır. Bu olayda, Peygamber&rsquo;in umumi gelirler hakkında karar verici olduğu, maslahat icabı ganimeti, savaşa katılan arasında eşit olmayan bir bi&ccedil;imde b&ouml;l&uuml;şt&uuml;rebileceği hakikatinin aşik&acirc;r olduğuna işaret edilebilir. Her ne kadar bu ayetin manası genelse de Peygamber&rsquo;in b&uuml;t&uuml;n buyruklarını -rivayetler de bunu beyan etmektedir- kapsamaktadır.</p>\n\n<h3>\n	Peygamber&rsquo;e İtaat Hakkında Ş&uuml;pheler</h3>\n\n<p>\n	Peygamberlere (a.s) itaat konusunda, bir kısmı doğrudan din meselesi ve dinin insanların hayatındaki rol&uuml;yle ilgili, diğer kısmı &ouml;zellikle İsl&acirc;m diniyle alakalı bazı ş&uuml;pheler ortaya atılmıştır. Birinci kısım hakkındaki tartışma bu makalenin mevzusu dışındadır ve bağımsız bir araştırmaya ihtiya&ccedil; duyar. Bununla birlikte, Kur&rsquo;&acirc;n-ı Kerim&rsquo;de hem &ouml;nceki peygamberler s&ouml;z konusu edildiği, hem de din hakkında genel meseleler g&uuml;ndeme getirildiğinden ikinci kısım hakkında yapacağımız a&ccedil;ıklamalarla belli &ouml;l&ccedil;&uuml;de birinci kısım da izah edilmiş olacaktır.</p>\n\n<p>\n	Bazıları Kur&rsquo;&acirc;n-ı Kerim ayetlerine dayanarak dinin halkın g&uuml;nl&uuml;k hayatıyla irtibatı olmadığı ve Peygamber&rsquo;in m&uuml;min toplum &uuml;zerinde h&acirc;kimiyeti bulunmadığı sonucuna varmışlardır. Hz. Peygamber&rsquo;i, sadece, mebde ve me&acirc;d konusundaki mesajı tebliğ etmek &uuml;zere Allah tarafından g&ouml;nderilmiş bir el&ccedil;i olarak tanıtmışlar, dini de yalnızca bu iki meseleye odaklanmış bir şey bi&ccedil;iminde tefsir etmişlerdir. Bu y&uuml;zden de topluma liderlik ve bireysel hayata m&uuml;dahaleyi peygamberlerin g&ouml;rev alanı dışında saymışlardır. &Ouml;nceki bahislerde belli &ouml;l&ccedil;&uuml;de Kur&rsquo;&acirc;n-ı Kerim&rsquo;e g&ouml;re dinin ve Peygamberlerin konumu meselesinden bahsetmiştik. Burada ise doğrudan Peygamber&rsquo;in toplumsal olmayan işlerdeki g&ouml;reviyle ilgili ayetleri ele alacağız.</p>\n\n<h3>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de Peygamberin Sakındırıldığı Şeyler</h3>\n\n<p>\n	Peygamber&rsquo;in sakındırıldığı şeyler olduğuna delil getirilen ayetlerden biri, Hz. Peygamber&rsquo;e hitap eden şu ayettir:</p>\n\n<p>\n	&nbsp;&ldquo;Senin yapacağın bir şey yoktur; ister t&ouml;vbelerini kabul eder, ister onlara azap eder&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><strong><sup>[20]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayet, ayetin siyakından ve m&uuml;fessirlerin a&ccedil;ıklamalarından anlaşıldığı &uuml;zere<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a>, M&uuml;sl&uuml;manların Uhud savaşında yenilmesi hadisesiyle ilişkilidir. Uhud savaşında yenilgi alınmış, Bedir savaşında ise zafer kazanılmıştır. Ayet, Hz. Peygamber&rsquo;in (s.a.a) Allah tarafından g&ouml;nderildiğini ve bu yenilginin onunla ilgili olmadığını anlatmak istemektedir. Bunun delili, M&uuml;sl&uuml;manların belli bir konumdan mı nasiplendiklerinden ş&uuml;phe duymalarına cevaben Allah&rsquo;ın b&uuml;t&uuml;n her şeyi kendisine tahsis ettiğini bildiren sonraki ayettir:</p>\n\n<p>\n	&ldquo;Hepsi tamamen Allah&rsquo;a aittir&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><strong><sup>[22]</sup></strong></sup></a></p>\n\n<p>\n	Bununla birlikte ayet, bazı rivayetlerde olduğu gibi, Hz. Ali&rsquo;nin (a.s) velayetinin haber verilmesine dair Hz. Peygamber&rsquo;in (s.a.a) kaygısıyla ilişkilendirilse bile makbul bir &ccedil;ıkarım i&ccedil;in yeterli g&ouml;r&uuml;nmemektedir. &Ccedil;&uuml;nk&uuml; her şeyden &ouml;nce s&ouml;z konusu rivayetlerde eleştiri, ayetin hi&ccedil;bir işin Peygamber&rsquo;in (s.a.a) elinde olmadığını s&ouml;ylediğini zanneden kişi tarafından y&ouml;neltilmiştir. İmam (a.s) &ldquo;Peygamber size ne verdiyse onu alın, size ne yasakladıysa ondan da sakının&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a> ayetini delil getirerek bu iddiayı &ccedil;&uuml;r&uuml;tm&uuml;ş, Allah&rsquo;ın her şeyi Peygamber&rsquo;in (s.a.a) yetkisine bıraktığını ifade etmiş ve sonra ayetin, Peygamber&rsquo;in (s.a.a), Hz. Ali&rsquo;nin velayetini a&ccedil;ıklaması bağlamında d&uuml;şmanlardan &ccedil;ekinmesiyle ilgili olduğu bi&ccedil;iminde m&uuml;şahhas hale getirmiştir.</p>\n\n<p>\n	İkincisi, diğer ayetlerle birlikte d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde ayetin, Allah&rsquo;ın Peygamberi&rsquo;ne yasakladığı hidayet meselesiyle ilgili olduğu anlaşılacaktır:</p>\n\n<p>\n	&ldquo;Sen sevdiğini hidayete erdiremezsin; bilakis, Allah dilediğine hidayet verir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><strong><sup>[24]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Sen k&ouml;rleri sapıklıklarından &ccedil;evirip doğru yola getiremezsin.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><strong><sup>[25]</sup></strong></sup></a></p>\n\n<p>\n	Bazı ayetlerde ise hidayet Hz. Peygamber&rsquo;le ilişkilendirmiş ve Hz. Peygamber &ldquo;h&acirc;di&rdquo; olarak isimlendirilmiştir: &ldquo;Ş&uuml;phesiz ki sen dosdoğru yola hidayet etmektesin&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<p>\n	Aynı şekilde Allah, Haşr suresinin 7. ayetinde ve yine &ldquo;İş hakkında onlara danış. Kararını verdiğin zaman da artık Allah&#39;a dayanıp g&uuml;ven&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a> ayetinde &ldquo;iş&rdquo;i, Hz. Peygamber&rsquo;e nispet etmekte, başka ayetlerde ise işi b&uuml;t&uuml;n&uuml;yle kendisine tahsis etmektedir: &ldquo;Hepsi tamamen Allah&rsquo;a aittir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a> &ldquo;Fakat b&uuml;t&uuml;n işler Allah&#39;a aittir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<p>\n	S&ouml;z konusu ayette &ldquo;iş&rdquo;, Hz. Peygamber&rsquo;e (s.a.a) yasaklanmıştır. Bu hakikat, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in her şeyi Allah&rsquo;ın tasarrufunda g&ouml;rd&uuml;ğ&uuml;, dilerse her şeyi bir kişiye, bu c&uuml;mleden olarak Peygamberine bahşedebileceği; buna karşılık bir kimsenin bağımsız olarak bir şeyin sahibi olabileceği vehmini b&uuml;t&uuml;n&uuml;yle &ccedil;&uuml;r&uuml;tt&uuml;ğ&uuml; ve bunu tamamıyla Allah&rsquo;a nispet ettiği meselesine d&ouml;nmektedir. Nitekim bu, şu ayette m&uuml;şahede edilmektedir: &ldquo;Attığın zaman sen atmadın, fakat Allah attı.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a></p>\n\n<p>\n	Ger&ccedil;i konu ettiğimiz ayette &ldquo;iş&rdquo; (el-emr) kelimesinin başına &ldquo;min&rdquo; edatının getirilmesiyle bu ayet &ouml;zel bir işe dair zuhur etmektedir. Nitekim rivayetlerde de &ldquo;el-emr&rdquo; &ouml;zel bir iş olarak tefsir edilmiştir.</p>\n\n<h3>\n	Hz. Peygamber&rsquo;in Bek&ccedil;i, Vekil, Musallat Ve Zorba Olmaması</h3>\n\n<p>\n	Hz. Peygamber&rsquo;in risaletinin toplumsal işlerle irtibatlı olmadığına dair delil olarak kullanılan ayetler vardır. Bunlar, Hz. Peygamber&rsquo;in halkın &uuml;zerinde bir egemen ve zorba ya da bek&ccedil;i ve vekil olduğunu reddeden ayetlerdir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a> Birinci meseleye dair Kur&rsquo;&acirc;n-ı Kerim&rsquo;de iki ayet ge&ccedil;mektedir. Bunlardan biri Peygamber&rsquo;in (s.a.a) halk &uuml;zerindeki h&uuml;k&uuml;mdarlık ve tasallutunu, diğeri de zorba olduğunu reddeden ayetlerdir:</p>\n\n<p>\n	&ldquo;Onların dediklerini &ccedil;ok iyi biliriz ve sen onların &uuml;zerinde zorba değilsin&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><strong><sup>[32]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;&Ouml;ğ&uuml;t ver. &Ccedil;&uuml;nk&uuml; sen ancak &ouml;ğ&uuml;t vericisin. Onların &uuml;zerinde h&uuml;k&uuml;mdar değilsin&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><strong><sup>[33]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayetlerin her ikisi de Mekki surelerde ge&ccedil;mektedir. &Ouml;nceki ve sonraki ayetlerin siyakından da anlaşıldığı gibi hidayet ve iman işiyle ilgilidirler. &Ccedil;&uuml;nk&uuml; bu ayetlerin muhatabı m&uuml;şriklerdir. Bu bakımdan Allah bu iki ayette hidayetin mecburi olmasını reddetmekte ve Peygamberine (s.a.a) ş&ouml;yle demektedir: &ldquo;Sen, g&uuml;&ccedil; kullanarak onları hidayete ulaştıramazsın. &Ccedil;&uuml;nk&uuml; bu işte seni onların başına h&uuml;k&uuml;mdar tayin etmedim.&rdquo; Zira ilahi s&uuml;nnet, insanların kendisinin, kendi tercihleriyle hidayeti kabul etmesi şeklinde tecelli etmektedir. Eğer birisini hidayete zorlamak mecburi olsaydı Allah herkesi m&uuml;min yapabilirdi: &ldquo;Eğer Rabbin dileseydi, yery&uuml;z&uuml;ndekilerin hepsi elbette iman ederdi&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n<p>\n	&ldquo;&Ouml;ğ&uuml;t ver. &Ccedil;&uuml;nk&uuml; sen ancak &ouml;ğ&uuml;t vericisin. Onların &uuml;zerinde h&uuml;k&uuml;mdar değilsin&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a> ayeti bu konuyu apa&ccedil;ık beyan eder. Ayetin ikinci b&ouml;l&uuml;m&uuml; (&ldquo;Onların &uuml;zerinde h&uuml;k&uuml;mdar değilsin&rdquo;), &ldquo;&Ouml;ğ&uuml;t ver. &Ccedil;&uuml;nk&uuml; sen ancak &ouml;ğ&uuml;t vericisin&rdquo; birinci b&ouml;l&uuml;m&uuml;n&uuml;n tefsiridir.</p>\n\n<p>\n	&Ouml;te yandan ayetleri toplumsal meselelerle ilişkilendirerek değerlendirir ve muhataplarını da Medine&rsquo;deki m&uuml;minler olarak kabul edersek, Peygamber&rsquo;e (s.a.a) yasaklanan şeyin, zorbalık ve g&uuml;&ccedil; kullanarak y&ouml;netmek olduğu anlaşılır. B&ouml;yle bir vasıf, Peygamber-i Ekrem&rsquo;in (s.a.a) siyasi hakimiyetini kabul etme durumunda bile yasaklanmıştır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber&rsquo;in h&uuml;k&uuml;meti hakka dayandığından Allah&rsquo;a ve Ras&uuml;l&rsquo;e iman, yumuşaklık ve anlayış esasına g&ouml;re ger&ccedil;ekleşmiştir: &ldquo;O vakit Allah&#39;tan bir rahmet ile onlara yumuşak davrandın! Şayet sen kaba, katı y&uuml;rekli olsaydın, hi&ccedil; ş&uuml;phesiz, etrafından dağılıp giderlerdi.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a> Allah&rsquo;ın peygamberlerin (a.s) h&uuml;k&uuml;meti karşısında tanıttığı zorbalık ve dayatmacılık esasına g&ouml;re değil:</p>\n\n<p>\n	&ldquo;İşte &Acirc;d, Rablerinin &acirc;yetlerini ink&acirc;r ettiler; O&#39;nun peygamberlerine &acirc;si oldular ve inat&ccedil;ı her zorbanın emrine uydular.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><strong><sup>[37]</sup></strong></sup></a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) bek&ccedil;i ve vekil olduğunu reddeden ayetler de, hidayete has olmaları, m&uuml;şrikler karşısında ifade edilmeleri ve imandan &ouml;nce nazil olmaları bakımından &ouml;nceki ayetlerle birdirler. En&rsquo;am suresi 107. ayet, her iki başlığı da kapsamakta ve ondan &ouml;nceki ayet Peygamber&rsquo;e (s.a.a) &ldquo;sadece vahye tabi ol&rdquo; emriyle başlamaktadır: &ldquo;Rabbinden sana vahyolunana uy. O&#39;ndan başka tanrı yoktur. M&uuml;şriklerden y&uuml;z &ccedil;evir. Allah dileseydi ortak koşmazlardı. Biz seni onların &uuml;zerine bek&ccedil;i kılmadık. Onların vekili de değilsin&rdquo;</p>\n\n<p>\n	Bu doğrultuda her ne kadar bu ayetler bek&ccedil;ilik ve vekillik sorumluluğunu Peygamber&rsquo;in (s.a.a) omuzlarından alıyorsa da bu konuda ayetin hitabı m&uuml;şrikleredir. Allame Tabatabai bu konuda ş&ouml;yle buyurur:</p>\n\n<p>\n	Allah&rsquo;ın &ldquo;Biz seni onların &uuml;zerine bek&ccedil;i kılmadık. Onların vekili de değilsin&rdquo; kelamı, ayetin &ouml;nceki kısımları gibi Peygamber&rsquo;in (s.a.a) teselli edilmesiyle ilgilidir ve nefsinin s&uuml;k&ucirc;n bulması i&ccedil;indir. Bir kimsenin &ldquo;bek&ccedil;i&rdquo;si olmaktan kastedilen galiba insanların yaşamak, gelişmek, rızık ve diğerleri gibi işlerinin y&ouml;netilmesinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml; &uuml;stlenmektir. Bir kimseye vekil olmak ise kişinin işlerinin vek&acirc;leten y&uuml;r&uuml;t&uuml;lmesi, bu vesileyle de onun adına &ccedil;ıkarlarını temin etmek ve zararı ondan uzak tutmak demektir. &Ouml;yleyse ayetin anlamı &ouml;zetle şudur ki, ne m&uuml;şriklerin tekvin&icirc; işleri, ne de din&icirc; hayata dair işler, hi&ccedil;biri senin sorumluluğunda olmadığına g&ouml;re davetini reddetmeleri ve &ccedil;ağrının onlar tarafından kabul edilmemesinden mahzun olmamalısın.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	Diğer yandan bu durumun M&uuml;sl&uuml;manların Peygamber&rsquo;in (s.a.a) etrafında bir cemaat oluşturmalarından sonra değiştiğini, onlara bek&ccedil;ilik ve istikametlerinin g&ouml;zetimi sorumluluğunun Hz. Peygamber&rsquo;in omuzlarına y&uuml;klendiğini g&ouml;r&uuml;yoruz. Bir rivayette<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a> İbn Abbas ş&ouml;yle der: Peygamber&rsquo;e bundan daha ağır bir ayet inmedi. Bu y&uuml;zden, ashap ona &ldquo;Ey Peygamber, erken ihtiyarlık peşinde dolanıyor&rdquo; dediğinde, &ldquo;Hud ve Vakıa sureleri beni ihtiyarlattı&rdquo; buyurdular.</p>\n\n<p>\n	Başka bir rivayette bir kişi bu meselenin sebebini sorar, Peygamber (s.a.a) de &ldquo;Emrolunduğun &uuml;zere dosdoğru ol&rdquo; ayetine işaret buyurur. İmam Humeyni (k.s), Peygamber&rsquo;in (s.a.a) Şura suresindeki değil de Hud suresindeki bu ayete işaretinin hususiyetini, ayetin devamındaki sebebe bağlamıştır. Nitekim Peygamber&rsquo;e (s.a.a) hitap ederken &uuml;mmetin istikametini g&ouml;zetmesi de istenmiş ve bu iş Hz. Peygamber&rsquo;in omuzlarına y&uuml;klenmiştir. B&ouml;yle olmasa Peygamber (s.a.a) kendi istikametini g&ouml;zetmekte onu erkenden ihtiyarlatacak herhangi bir m&uuml;şk&uuml;l g&ouml;rmezdi.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a></p>\n\n<h3>\n	Peygamber&rsquo;in G&ouml;revinin M&uuml;jdelemek Ve Korkutmakla Sınırlı Olması</h3>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) toplumsal işlere m&uuml;dahalesini reddetmek i&ccedil;in Hz. Peygamber&rsquo;i m&uuml;nhasıran uyarıcı ve m&uuml;jdeleyici olarak isimlendiren ayetler delil getirilmiştir:</p>\n\n<p>\n	&ldquo;Sen sadece bir uyarıcısın.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><strong><sup>[41]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Ben inanan bir kavim i&ccedil;in uyarıcı ve m&uuml;jdeleyiciyim.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><strong><sup>[42]</sup></strong></sup></a></p>\n\n<p>\n	O halde peygamberlerin insanları korkutmak ve m&uuml;jdelemekten başka g&ouml;revleri yoktur, onlara itaat bu sınırdadır ve toplumsal işlerle irtibatlı değildir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a></p>\n\n<p>\n	Bu t&uuml;r bir muhtevaya sahip ayetler incelendiğinde hepsinin de k&acirc;firler ve m&uuml;şrikler karşısında tavır belirlediği m&uuml;şahhaslaşmaktadır; isterse Medine&rsquo;de hicretten sonra inen ayetler olsun:</p>\n\n<p>\n	&ldquo;Ey ehl-i kitap! Peygamberlerin arası kesildiği bir sırada size el&ccedil;imiz geldi. Ger&ccedil;ekleri size a&ccedil;ıklıyor ki &lsquo;Bize bir m&uuml;jdeleyici ve uyarıcı gelmedi&rsquo; demeyesiniz. İşte size m&uuml;jdeleyici ve uyarıcı gelmiştir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><strong><sup>[44]</sup></strong></sup></a></p>\n\n<p>\n	Başlangı&ccedil;taki g&ouml;revin korkutmak, daha sonra da m&uuml;jdelemek olması b&uuml;t&uuml;n peygamberler (a.s) i&ccedil;in genel kuraldır. Buradan peygamberlerin g&ouml;revinin -mantıksal yolun b&ouml;yle olması ve Kur&rsquo;&acirc;n-ı Kerim ayetlerinin de buna delalet etmesi gibi- &ccedil;eşitli aşamalar i&ccedil;erdiği a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. Bisetin başlangıcında, hen&uuml;z yardımcı ve taraftarı bulunmadığı sırada korkutmak ve m&uuml;jdelemekten başka bir işi yerine getiremezlerdi. &Ccedil;&uuml;nk&uuml; k&acirc;firler ve m&uuml;şriklerden başka muhatapları yoktu. Her ne kadar bu g&ouml;rev risaletin sonuna kadar, yani risaletlerinin coğrafi sınırlarında m&uuml;min olmayan bireyler varolduk&ccedil;a omuzlarında duracaksa da bu ayetler onların m&uuml;minler karşısındaki g&ouml;revi hakkında meseleyi a&ccedil;ıklığa kavuşturmamaktadır. &Ccedil;&uuml;nk&uuml; yeni durumda muhatapları tamamen değişmiştir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayetlerine dikkat edildiğinde peygamberlerin (a.s) korkutma ve m&uuml;jdeleme g&ouml;revi iman aşamasına kadardır ve ondan sonra bir diğer &ouml;nemli vazife hem onların, hem de takip&ccedil;ilerinin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ne bırakılmaktadır. Fetih suresinde 8. ve sonraki ayetlerde bu konu gayet a&ccedil;ıktır. Allah &ouml;nce Peygamber&rsquo;in (s.a.a) şahitlik, m&uuml;jdeleme ve korkutma g&ouml;revini beyan etmekte, bu işin gayesinin insanların Allah&rsquo;a ve Rasul&uuml;ne iman etmesi, daha sonra da ona yardım ve saygı g&ouml;stermek olduğu g&ouml;sterilmekte, sonra da Peygamber&rsquo;e (s.a.a) biat edenleri Allah&rsquo;a biat etmişler olarak tarif etmekte, sorumluluğuna ve s&ouml;z&uuml;ne vefalı davranan ve Peygamber&rsquo;e (s.a.a) karşı &ccedil;ıkmayı asla hoş karşılamayanlar &ouml;v&uuml;lmekte ve s&ouml;zlerinden cayanlar kınanmaktadır. Bu nedenle Peygamber&rsquo;in (s.a.a) buyruğuna itaat ve kulak vermek iman aşamasından sonradır, korkutma ve m&uuml;jdeleme ise &ouml;nceki aşamaya aittir. Bu konunun delili; cihattan, peygambere itaatten ve ona muhalefet edilmemesinden s&ouml;z eden b&uuml;t&uuml;n ayetlerin Medeni ayetler olması, İsl&acirc;m toplumuyla ilgili bulunması ve muhataplarının da m&uuml;minlerden oluşmasıdır.</p>\n\n<p>\n	Burada Peygamber&rsquo;in (s.a.a) g&ouml;revini sadece korkutmakla veya m&uuml;jdelemek ve uyarmakla sınırlayan ayetler hakkındaki soru yerinde durmaktadır.</p>\n\n<p>\n	Cevaben, &ouml;nce sınırlamanın iki &ccedil;eşit olduğu s&ouml;ylenmelidir: Hakiki sınırlama ve izafi sınırlama. İzafi sınırlama, bir şeyi başka bir şeyle ilgili &ouml;zel durumlar, haller ve şartlara nispetle &ouml;l&ccedil;t&uuml;ğ&uuml;m&uuml;z yerlerde kullanılır. Bu durumda sınırlama da aynı konuya &ouml;zg&uuml; olur ve başka bir konuyu kapsamaz. Fakat hakiki sınırlama, onun aksine, b&uuml;t&uuml;n şartlara ve her şeye şamildir. &ldquo;Senden &ouml;nce g&ouml;nderdiğimiz b&uuml;t&uuml;n peygamberler de hi&ccedil; ş&uuml;phesiz yemek yerler, &ccedil;arşılarda dolaşırlardı&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a> ayetine dikkat ettiğimizde izafi sınırlamanın anlamı a&ccedil;ıklığa kavuşmaktadır. &Ccedil;&uuml;nk&uuml; eğer hakiki sınırlama olsaydı Peygamber&rsquo;in (s.a.a) işinin yemek yemek ve &ccedil;arşıda dolaşmak olması lazım gelecekti. H&acirc;lbuki sonraki ayetlere topluca bakıldığında bu sınırlamanın, m&uuml;şriklerin Peygamber&rsquo;e (s.a.a), y&ouml;nelttiği &ldquo;neden kendilerine meleklerin indirilmediği&rdquo; itirazına cevap vermek &uuml;zere olduğu anlaşılmaktadır.</p>\n\n<p>\n	Dolayısıyla, peygamberlerin g&ouml;revini korkutmak ve m&uuml;jde vermekle sınırlandırmış yerlerde ge&ccedil;en &ouml;nceki ve sonraki ayetlere m&uuml;racaat ettiğimizde b&uuml;t&uuml;n bu sınırlandırmaların, k&acirc;firlerin ve m&uuml;şriklerin, kıyametin zamanının somut olarak s&ouml;ylenmesi veya azap indirilmesi ya da Peygamber&rsquo;e (s.a.a) neden hazine indirilmediği ve beraberinde bir meleğin bulunmadığı gibi yersiz istekleri karşısında ortaya konduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&ldquo;Ona bir hazine indirilseydi veya onunla beraber bir melek gelseydi demelerinden dolayı adeta sana vahyolunanın bir kısmını terk edeceksin ve bu y&uuml;zden ruhun daralacak. Sen ancak bir uyarıcısın. Allah ise her şeye vekildir.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><strong><sup>[46]</sup></strong></sup></a></p>\n\n<p>\n	Kur&rsquo;&acirc;n, hi&ccedil;bir zaman Peygamber&rsquo;in (s.a.a) bu işlerdeki ger&ccedil;ek g&ouml;revini sınırlandırma niyetinde olmamıştır.</p>\n\n<p>\n	Bu yerlerde ge&ccedil;en sınırlandırmanın izafi olduğunun bir diğer delili de Peygamber&rsquo;in (s.a.a) g&ouml;revlerinin farklı farklı olmasıdır. Sınırlandırmanın s&ouml;z konusu edildiği ve onun vazifelerinden bahseden t&uuml;m ayetlerde, &ouml;yle ki bazıları Hz. Peygamber&rsquo;i sadece ikaz edici olarak nitelemekte, bazıları korkutucu ve m&uuml;jdeleyici şeklinde isimlendirmekte, sınırlandırmaya ihtiyacın bulunmadığı bir kısmı da bu g&ouml;revleri ayrıntılı olarak beyan etmektedir.</p>\n\n<p>\n	&ldquo;Ey Peygamber! Biz seni hakikaten bir şahit, bir m&uuml;jdeleyici ve bir uyarıcı olarak g&ouml;nderdik. Allah&#39;ın izniyle, bir davet&ccedil;i ve n&ucirc;r sa&ccedil;an bir kandil olarak.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><strong><sup>[47]</sup></strong></sup></a></p>\n\n<h2>\n	2. Peygamber&rsquo;in (S.A.A) Velayeti Ve Onun M&uuml;minlere &Ouml;nceliğini Konu Eden Ayetler.</h2>\n\n<p>\n	Daha &ouml;nce (&ccedil;alışmanın &ouml;nceki b&ouml;l&uuml;m&uuml;nde) velayetin anlamından bahsetmiş ve bu kelimenin, daima bireysel veya toplumsal işlere h&acirc;kimiyet t&uuml;r&uuml;yle birlikte olduğu sonucunu &ccedil;ıkarmıştık. Bu sebeple burada, Peygamber&rsquo;in (s.a.a) velayetini g&uuml;ndeme getiren ayetler &ccedil;er&ccedil;evesinde bu velayetin sınırlarını inceleyeceğiz.</p>\n\n<p>\n	Eskiden beri Peygamber&rsquo;in (s.a.a) velayetinden, onun işler &uuml;zerindeki h&acirc;kimiyetini kabul eden g&ouml;r&uuml;şle bahseden kimseler, velayetin &ccedil;er&ccedil;evesi i&ccedil;in muhtelif boyutları s&ouml;z konusu etmişlerdir. Nitekim en kısıtlayıcı olanları, toplumsal ve şahsi işlere mahsus olan velayettir. Fakat son olarak velayetin anlamına &ouml;zg&uuml; bir telakkiyle ve nebilerin toplumsal işlere m&uuml;dahalesi hakkında menfi g&ouml;r&uuml;şle Peygamber&rsquo;in (s.a.a) velayetini, &ccedil;ocuklar ve deliler gibi kendiişlerini idare edebilecek yeterlilikle olmayanlarla kısıtlayan iddialar ortaya atılmıştır. Sonra da &ldquo;Peygamber, m&uuml;minlere kendi nefislerinden daha &ouml;nceliklidir&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a> ayeti uyarınca, Peygamber&rsquo;in (s.a.a) m&uuml;minlerin işleriyle ilgili olarak onlara kendilerinden &ouml;nceliği bulunduğundan bahsedilmesindeki velayet, bu t&uuml;r işlerde m&uuml;minlerin velayeti ile Peygamber (s.a.a) arasında &ccedil;elişki oluşacak konuya hasredilmektedir.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a> Hairi Yezdi burada velayeti sarih bi&ccedil;imde &ldquo;yeterlilik&rdquo; konusuna mahsus kabul etmekte ve bu y&uuml;zden Ayetullah Cevadi &Acirc;muli tarafından ortaya atılmış &ldquo;&acirc;kil insanların velayeti&rdquo; tabirini, &acirc;kil olmakla velayet arasında &ccedil;elişki bulunduğu gerek&ccedil;esiyle eleştirmektedir.</p>\n\n<p>\n	&Ouml;yle g&ouml;r&uuml;n&uuml;yor ki muhterem m&uuml;nekkid, makalenin<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a> aslına bakmamıştır. &Ccedil;&uuml;nk&uuml; makalede ayrıntılı olarak mallarını kullanamayacaklar &uuml;zerindeki velayet ile topluma velayet arasındaki farktan s&ouml;z edilmiş ve her birinin ahk&acirc;mı ayrı ayrı a&ccedil;ıklanmıştır. Buna ilaveten eleştiriye cevap verirken bu konu tekrar izah edilmiştir.</p>\n\n<p>\n	Peygamber-i Ekrem&rsquo;in (s.a.a) teşri&icirc; velayeti konusunu ve bunun anlamını aydınlatmak i&ccedil;in şu noktaya dikkat etmek zaruridir: Peygamber&rsquo;in (s.a.a) teşrii velayeti hakkında konuşurken kastedilen, toplumun işlerinin y&uuml;r&uuml;t&uuml;lmesi ve yasama meselesidir. Bu, ister halkın se&ccedil;imiyle ger&ccedil;ekleşsin, ister diktat&ouml;r devletlerdeki gibi zorbalıkla, ister Allah tarafından atanmak suretiyle olsun t&uuml;m alanlarda bir kişi tarafından toplumun &uuml;zerinde hakimiyet ve velayetin varolması gereğini konu eden, toplumun bir emirinin bulunması zarureti ve emaret bahsinin kendisidir. &Ccedil;&uuml;nk&uuml; halkın bir şahsı işlerin idaresi i&ccedil;in se&ccedil;tiği ve işlerin &ccedil;ekip &ccedil;evrilmesini kendisine devrettiği yerlerde bile toplumun idaresi i&ccedil;in kanun vazetme, onları icraya ve yasaları &ccedil;iğneyenleri cezalandırma mecburiyeti vardır. Hatta bundan hoşnut olmasalar dahi bireylerin şahsi işlerinin &ccedil;oğuna da m&uuml;dahalede bulunulur. Bundan dolayı toplum i&ccedil;in devleti kabul etme zorunluluğu, toplumun işleriyle ilgili olarak h&acirc;kime ait bir velayet tarzını kabul etmeyi gerektirir.</p>\n\n<p>\n	Ayetullah Cevadi &Acirc;muli&rsquo;nin, makalesine y&ouml;neltilen eleştiriye verdiği cevapta da ge&ccedil;tiği gibi, velayetin &ldquo;yeterlilik&rdquo; konusuna mahsus kabul edilmesinin fıkıh bablarında bile bir&ccedil;ok &ccedil;elişkileri vardır. &Ccedil;&uuml;nk&uuml; kaza, hudud, cihad, emri ma&rsquo;ruf ve nehyi m&uuml;nker, hatta kızların izdivacı, Cuma namazı gibi muhtelif bablarda, hi&ccedil;biri yeterlilik sahibi olmayanın m&uuml;tevellisi meselesiyle bağı bulunmayan imam, fakihler, baba vs. tarafından &uuml;stlenilen velayetlerle karşılaşıyoruz. Hatta Cuma namazı babında bir grup fakih, bazı rivayetlere dayanarak İmam-ı Masum&rsquo;u (a.s) namazı icra edecek m&uuml;tevelli kabul etmiş ve gaybet zamanında namazın ikamesini caiz g&ouml;rmemiştir.</p>\n\n<p>\n	&ldquo;Peygamber, m&uuml;minlere kendi nefislerinden daha &ouml;nceliklidir&rdquo; ayeti hakkında, ayetin z&acirc;hirinin -Ayetullah Cevadi &Acirc;muli<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[51]</sup></sup></a> ve diğer m&uuml;fessirlerin s&ouml;ylediği gibi- Peygamber&rsquo;in (s.a.a) m&uuml;minlerin velayetiyle ilgili değil, m&uuml;minlerin kendileriyle ilgili olarak &ouml;nceliği bulunduğuna delalet ettiği belirtilmiştir. Hairi&rsquo;nin s&ouml;z&uuml;nden anlaşılan ve Peygamber&rsquo;in (s.a.a) onlara &ouml;nceliğinin anlamı ise onların işleri ve hallerinde &ouml;ncelik sıralaması bulunduğudur. Nitekim eğer Peygamber (s.a.a) bir konuda karar alırsa, hatta onların şahsi işleriyle irtibatlı bile olsa o konuda fikir beyan etmede artık sıra kendilerine gelmeyecektir. Fakat eğer Peygamber-i Ekrem&rsquo;in (s.a.a) g&ouml;r&uuml;ş&uuml; yoksa -m&uuml;minlerin eliyle sağlıklı bi&ccedil;imde idare edilen &ccedil;oğu işte olduğu gibi- onlar bizzat işleri &ccedil;ekip &ccedil;evirmekle meşgul olabilirler. Tıpkı bu mevzunun &ldquo;Allah ve Ras&ucirc;l&uuml; bir işe h&uuml;k&uuml;m verdiği zaman, inanmış bir erkek ve kadına o işi kendi isteklerine g&ouml;re se&ccedil;me hakkı yoktur&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a> ayetinden &ccedil;ıkarılması gibi. &Ccedil;&uuml;nk&uuml; bu ayet-i şerifenin nazil olmasının sebebi, Peygamber&rsquo;in (s.a.a) şahsi bir işe, yani Zeyneb binti Cahş&rsquo;ın evliliğine yanlış bir toplumsal geleneği bertaraf etmek i&ccedil;in m&uuml;dahalesi ve h&uuml;k&uuml;m vermesiydi. Ayet, Hz. Peygamber&rsquo;in m&uuml;minlerin şahsi ve toplumsal işlerindeki &ouml;nceliğini beyan etmektedir.</p>\n\n<p>\n	&Ouml;yle anlaşılıyor ki Peygamber&rsquo;in (s.a.a) ismeti g&ouml;z &ouml;n&uuml;nde bulundurulduğunda O&rsquo;nun bireylerin şahsi işleri &uuml;zerinde nereye kadar velayeti bulunduğundan bahsetmek manasızdır, her ne kadar diğer tartışmalarda velayet-i fakihin &ccedil;er&ccedil;evesini belirginleştirmek i&ccedil;in gerekli bir iş gibi g&ouml;z&uuml;kse de.&nbsp; Bu y&uuml;zden burada bu meseleden sarf-ı nazar ederek Allame Tabatabai&rsquo;nin &ldquo;Peygamber, m&uuml;minlere kendi nefislerinden...&rdquo; ayeti hakkındaki s&ouml;z&uuml;yle konuyu nihayete erdiriyoruz:</p>\n\n<p>\n	M&uuml;minlerin nefisleri, m&uuml;minlerin kendileridir. &Ouml;yleyse ayetin anlamı, Peygamber&rsquo;in (s.a.a) onlara onlardan &ouml;nceliği vardır ve &ouml;nceliğin anlamı da, onlarla başkaları arasında bir iş ortaya &ccedil;ıktığında Peygamber&rsquo;in (s.a.a) tarafının r&uuml;&ccedil;haniyetidir. Şu halde &ouml;zetle, m&uuml;min kendisi i&ccedil;in korunma, muhabbet, murakabet, &uuml;st&uuml;nl&uuml;k, daveti kabul etme ve iradeyi hayata ge&ccedil;irmeye kail olsa da Peygamber (s.a.a) o işe kendisinden &ouml;nceliklidir. Eğer bunlardan birinde Peygamber (s.a.a) ile kendisi arasında bir durum doğsa Peygamber&rsquo;in tarafının ona r&uuml;&ccedil;haniyeti vardır.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a></p>\n\n<p>\n	Rivayetlerde de bu konu &ccedil;eşitli şekillerden ifade edilmiştir. &ldquo;Veliniz sadece Allah&rsquo;tır...&rdquo; ayeti hakkındaki rivayete dair tartışmayı (&ccedil;alışmada) sonraki b&ouml;l&uuml;me bırakıyoruz. &ldquo;Peygamber, m&uuml;minlere kendi nefislerinden...&rdquo; ayeti hakkında da Şia ve Ehl-i S&uuml;nnet&rsquo;ten, Peygamber&rsquo;in (s.a.a) bu ayet-i şerifeye istinaden Hz. Ali&rsquo;yi (a.s) insanların velayetine tayin ettiğine ve &ldquo;Ben kimin mevlasıysam Ali de onun mevlasıdır &rdquo; buyurduğuna ilişkin pek &ccedil;ok rivayet nakledilmiştir. İmam Musa b. Cafer&rsquo;den bir rivayette, Peygamber&rsquo;in (s.a.a), vefatından on dokuz g&uuml;n &ouml;nce bu meseleyi &uuml;&ccedil;&uuml;nc&uuml; kez halka beyan ettiği nakledilmiştir.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a></p>\n\n<p>\n	Başka bir rivayette İmam (a.s) ve Peygamber&rsquo;in (s.a.a) velayeti babanın oğlu &uuml;zerindeki velayetine benzetilmiştir. Buna g&ouml;re oğulun babasına itaat etme gereği vardır ve eğer oğul fakirse baba da onun harcamalarını &uuml;stlenmelidir. Bu durumda m&uuml;minlere de Peygamber&rsquo;e (s.a.a) itaat etmeleri farzdır ve Peygamber de (s.a.a) onlarla dayanışmayı sorumluluğuna almalıdır. Sonra aynı makam Hz. Ali (a.s) ve diğer İmamlar (a.s) i&ccedil;in beyan edilir ve &ldquo;Ailenize iyilikte bulunun&rdquo; ayeti onun baba olmasının delili olarak g&ouml;sterilir.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a></p>\n\n<h2>\n	3. Peygamber&rsquo;in (S.A.A) H&uuml;km&uuml;ne Dikkat &Ccedil;eken Ayetler.</h2>\n\n<p>\n	Peygamber&rsquo;in (s) siyasi h&acirc;kimiyetiyle ilgili &uuml;&ccedil;&uuml;nc&uuml; grup ayetler, O&rsquo;nu insanlar arasında h&acirc;kim olarak tanıtmaktadır. Bu ayetler Kur&rsquo;&acirc;n-ı Kerim&rsquo;de &uuml;&ccedil; şekilde s&ouml;z konusu edilmiştir: Bir grup ayet, kitabın Hz. Peygamber&rsquo;e g&ouml;nderilmesinin hedefini insanlar arasında h&uuml;kmetmek olarak tanımlar:</p>\n\n<p>\n	&ldquo;Allah&#39;ın sana g&ouml;sterdiği şekilde insanlar arasında h&uuml;kmedesin diye sana Kitab&#39;ı hak ile indirdik.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><strong><sup>[56]</sup></strong></sup></a></p>\n\n<p>\n	Diğer grup, imanın gereğini Peygamber&rsquo;i (s.a.a) m&uuml;minler arasındaki ihtilaflı işlerde hakem tayin etmek ve onun h&uuml;km&uuml;ne teslim olmakta g&ouml;r&uuml;r:</p>\n\n<p>\n	&ldquo;Hayır, Rabbine andolsun ki aralarında &ccedil;ıkan anlaşmazlık hususunda seni hakem kılıp sonra da verdiğin h&uuml;km&uuml; i&ccedil;lerinde hi&ccedil;bir sıkıntı duymaksızın tam manasıyla kabullenmedik&ccedil;e iman etmiş olmazlar.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><strong><sup>[57]</sup></strong></sup></a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup, Peygamber&rsquo;in (s.a.a) onların işlerindeki &ouml;ncelikli h&uuml;km&uuml;n&uuml; uygulamaya sokarak bu konularda tercihte bulunmalarını yasaklamaktadır:</p>\n\n<p>\n	&ldquo;Allah ve Ras&uuml;l&uuml; bir işe h&uuml;k&uuml;m verdiği zaman inanmış bir erkek ve kadına o işi kendi isteklerine g&ouml;re se&ccedil;me hakkı yoktur.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><strong><sup>[58]</sup></strong></sup></a></p>\n\n<p>\n	(&Ccedil;alışmada) &ouml;nceki bahislerde Kur&rsquo;&acirc;n-ı Kerim&rsquo;de &ldquo;h&uuml;k&uuml;m&rdquo;&uuml;n yasama ve teşri&icirc; meselesiyle irtibatlı olduğunu s&ouml;ylemiştik. &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;m m&uuml;nhasıran Allah&rsquo;ın tasarrufundadır:</p>\n\n<p>\n	&ldquo;Ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z herhangi bir şeyde h&uuml;k&uuml;m vermek, Allah&#39;a mahsustur.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><strong><sup>[59]</sup></strong></sup></a></p>\n\n<p>\n	Bazen Kitab&rsquo;a ve kimi zaman da peygamberlere nispet edilmiştir. Bu sebeple Allah&rsquo;ın teşrii Kitab ve peygamberlerin (a.s) kelamı formunda insanların ihtiya&ccedil; duyduğu k&uuml;lli ahk&acirc;mı beyan etmektedir. Tıpkı şu ayet-i şerifin delalet ettiği gibi:</p>\n\n<p>\n	&nbsp;&ldquo;Bu Kitab&rsquo;ı, hakkında ihtilafa d&uuml;şt&uuml;kleri şeyi insanlara a&ccedil;ıklayasın diye indirdik...&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><strong><sup>[60]</sup></strong></sup></a></p>\n\n<p>\n	&Ccedil;eşitli şartlara bağlı olan devlet işleri ve aynı şekilde muhtelif konularda genel yasalara g&ouml;re verilmiş yargı h&uuml;k&uuml;mleri Peygamber&rsquo;in (s.a.a) uhdesindedir:</p>\n\n<p>\n	&nbsp;&ldquo;Allah&#39;ın sana g&ouml;sterdiği şekilde insanlar arasında h&uuml;kmedesin diye sana Kitab&#39;ı hak ile indirdik.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><strong><sup>[61]</sup></strong></sup></a></p>\n\n<p>\n	Allame Tabatabai (k.s) bu konuda ş&ouml;yle der:</p>\n\n<p>\n	Peygamber&rsquo;e (s.a.a) itaat iki bakımdandır: Biri, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in m&uuml;cmellerinin ve onunla ilgili ve irtibatlı olanların izahından oluşan Allah&rsquo;ın kitapta yer vermeksizin ona vahyettiği teşrii y&ouml;n&uuml;d&uuml;r. Nitekim Allah Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır: &ldquo;Sana zikri indirdik...&rdquo; İkincisi, onun devlet ve yargı velayeti işiyle ilgili kendi kararlarıdır. Allah Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: &ldquo;İnsanlar arasında h&uuml;kmedesin diye...&rdquo; Bu, yargı kanunlarının z&acirc;hirine g&ouml;re insanlar arasında h&uuml;kmeden ve yine &ouml;nemli işlerde kendisiyle h&uuml;kmedilen kararları kapsamaktadır. Allah, bu kararlar konusunda insanlarla meşveret etmesini ona emretmiştir: &ldquo;İş hakkında onlara danış. Kararını verdiğin zaman da artık Allah&#39;a dayanıp g&uuml;ven&rdquo; Meşverete halkı d&acirc;hil etmiş ama karar almada Peygamber&rsquo;i (s.a.a) tek başına zikretmiştir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><sup>[62]</sup></sup></a></p>\n\n<p>\n	Rivayetler de, h&uuml;kmetmeyi Peygamber&rsquo;le (s.a.a) ilişkilendiren ayetlerin deliliyle insanların din ve d&uuml;nya işlerinin y&uuml;r&uuml;t&uuml;lmesinin ona havale edilmesini s&ouml;z konusu etmektedir. İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Hayır, andolsun ki Allah Rasulullah&rsquo;tan ve İmamlardan başka yarattıklarından hi&ccedil; kimseye işi havale etmemiştir. Allah Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: &ldquo;Allah&#39;ın sana g&ouml;sterdiği şekilde insanlar arasında h&uuml;kmedesin diye sana Kitab&#39;ı hak ile indirdik.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n<p>\n	Başka bir rivayette İmam Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Allah Azze ve Celle peygamberini terbiye etti. Terbiyeyi tamamladığında ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz sen b&uuml;y&uuml;k bir ahlak &uuml;zeresin&rdquo; Sonra kullarını y&ouml;netmesi i&ccedil;in dinin ve &uuml;mmetin işlerini ona havale etti. Allah Azze ve Celle ş&ouml;yle buyurdu: &ldquo;Peygamber size ne verdiyse onu alın, size ne yasakladıysa ondan da sakının.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n<h3>\n	Peygamber&rsquo;in (S.A.A) H&uuml;km&uuml;n&uuml;n Anlamı</h3>\n\n<p>\n	Ayetlerin siyakı, Ahzab suresi 36. ayet i&ccedil;in ihtimal verilmiş<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[65]</sup></sup></a> tahkim yargıcına &ouml;zg&uuml; kılınmasına aykırıdır. &Ccedil;&uuml;nk&uuml; her şeyden &ouml;nce, ayetler ve rivayetlerden anlaşılacağı gibi, Peygamber&rsquo;e (s.a.a) ait bu h&uuml;k&uuml;m, ona havale edilmiş ve alanı da m&uuml;minlerin din ve toplum işleri olan Allah&rsquo;ın inhisarındaki h&uuml;km&uuml;n aynısıdır. İkinci olarak &ldquo;Hayır, Rabbine andolsun ki (...) verdiğin h&uuml;km&uuml; (...) kabullenmedik&ccedil;e iman etmiş olmazlar&rdquo; ayetinde de &ouml;nceki ayetlere atıfta bulunarak, başta &ldquo;Allah&rsquo;a itaat edin, Rasule itaat edin...&rdquo; ayetinin geldiğini, daha sonra da, &ldquo;ne zaman insanlara Allah&rsquo;ın indirdiği şeye doğru ve Rasul&uuml;n yanına gelin s&ouml;ylense m&uuml;nafıkların Rasule sırt &ccedil;evirdiği&rdquo; meselesine y&ouml;neldiğini g&ouml;r&uuml;yoruz. Sonra bu k&uuml;lli h&uuml;k&uuml;m b&uuml;t&uuml;n peygamberler hakkında &ldquo;Biz her peygamberi, Allah&#39;ın izniyle ancak kendisine itaat edilmesi i&ccedil;in g&ouml;nderdik&rdquo; şeklinde s&ouml;z konusu edilmiştir. Daha sonra da konumuz olan ayet nazil olmuş ve m&uuml;minleri, birincisi, peygamberi kendi aralarında hakem tayin eden, yani onu hakem yapmaya mecbur tutan; ikincisi de canı g&ouml;n&uuml;lden onun h&uuml;km&uuml;ne razı ve teslim olan kimseler olarak g&ouml;stermiştir. Sonraki ayette, Peygamber (s.a.a) tarafından sadır olma ihtimali bulunan ahk&acirc;mdan birini &ldquo;Eğer onlara birbirlerini &ouml;ld&uuml;rme veya şehir ve diyarlarından &ccedil;ıkma emri verseydik &ccedil;ok azı dışında bunu yapmazlardı&rdquo; i&ccedil;eriğiyle izah eder. İmam Sadık&rsquo;tan (a.s) bir rivayette &ldquo;Hayır, Rabbine andolsun ki (...) iman etmiş olmazlar&rdquo; ayetini izah ederken ş&ouml;yle denmektedir:</p>\n\n<p>\n	&ldquo;Şayet bir kavim bir tek olan ve şeriki bulunmayan Allah&rsquo;a ibadet eder, namazı kılar, zek&acirc;tı verir, Beyt&rsquo;i hacceder ve Ramazan ayı orucunu tutar da sonra kalkıp Allah&rsquo;ın veya peygamberin yaptığı şeye itiraz edip neden bunun aksini yapmadığını s&ouml;ylerse yahut dile getirmese bile kalbinde b&ouml;yle bir şey bulursa m&uuml;şrik olmuş demektir.&rdquo; Sonra &ldquo;Hayır, Rabbine andolsun ki (...) iman etmiş olmazlar&rdquo; ayetini okudu. Sonra Ebu Abdullah&rsquo;a dedi ki: &ldquo;Teslim olmak g&ouml;revinizdir.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[66]</sup></sup></a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Peygamber&rsquo;in (s) h&uuml;km&uuml;n&uuml;n tahkim yargı&ccedil;lığına hamledilmesi i&ccedil;in -daha &ouml;nce de izah edildiği gibi- delil konusu yapılan ayette mesele gayet a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; orada esas itibariyle s&ouml;z&uuml; edilen, işlerde h&uuml;k&uuml;m vermeye hamledilmesini kabul etmek veya kabul etmemek değildir. Bilakis tartışma, ne zaman Allah&rsquo;tan ve Rasul&uuml;nden zorunlu bir emir sadır olsa artık m&uuml;minlerin tercih hakkı bulunmadığı, yani normal olarak onların tercihine bağlı işlerin bile Allah ve Rasul&uuml;n&uuml;n h&uuml;km&uuml;yle ellerinden alınacağı &uuml;zerinedir. Bu mesele, Peygamber&rsquo;in (s.a.a) h&uuml;km&uuml;n&uuml;n, muhtelif konularda verdiği b&uuml;t&uuml;n buyrukları kapsadığını anlatmaktadır. Hatta bu h&uuml;k&uuml;mlerle amel edilmesi, kendisi hazır bulunsa da bulunmasa da uygulanması lazım gelenler c&uuml;mlesindendir. Onun yokluğunda da olsa eğer ortaya Peygamber (s.a.a) tarafından h&uuml;km&uuml; verilmiş bir mesele &ccedil;ıksa onunla amel etmek gerekir.</p>\n\n<h2>\n	4. Peygamber&rsquo;i (S) Toplumsal İşlerde Eksen Olarak Tarif Eden Ayetler</h2>\n\n<h3>\n	Toplumda Adaleti Sağlamada Peygamberler&#39;in Eksen Olması</h3>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, peygamberlerin bisetinin hedeflerinden birini toplumda adaleti sağlamak olarak tarif eder:</p>\n\n<p>\n	&ldquo;Andolsun biz peygamberlerimizi a&ccedil;ık delillerle g&ouml;nderdik ve insanların adaleti yerine getirmeleri i&ccedil;in beraberlerinde kitabı ve mizanı indirdik.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><strong><sup>[67]</sup></strong></sup></a></p>\n\n<p>\n	Sosyal adalet, tarih boyunca beşer toplumlarının arzularından biri olmuştur ve hala da b&ouml;yledir. Bir şekilde toplumun idaresini &uuml;stlenmiş veya &uuml;stlenmek isteyen kimseler adaleti topluma m&uuml;jdelerler. Allah da peygamberleri (a.s) aynı hedefle insanların arasına g&ouml;ndermiş; Kitab ve Mizan&rsquo;dan oluşan gerekli ara&ccedil;ları onların istifadesine sunmuştur. (Peygamberler konu olduğunda adaletin, insanın maddi hayatından &ccedil;ok daha geniş bir daireyi kapsadığını s&ouml;ylemeyi ihmal etmeyelim.)</p>\n\n<p>\n	Ayet-i şerifte mevcut bulunan -ve Allah&rsquo;ın değiştirilemez s&uuml;nnetlerinin par&ccedil;ası olan- nokta, halkın Allah&rsquo;ın teşrii hidayetini kabul etmede &ouml;zg&uuml;r olduğudur. Bu sebeple peygamberlerin liderliği g&uuml;&ccedil; ve zorlama temelinde değil, iman esasına g&ouml;re ger&ccedil;ekleşir. Bu ayette de toplumda adaleti ger&ccedil;ekleştirmenin eksenleri olarak masumların liderliği ve kanunu teminden sonra adalet i&ccedil;in kıyam, halkın uhdesine verilmiştir. Şaşırtıcı olan şudur ki, toplumun ıslahı i&ccedil;in zorunlu şeylerden biri olan zorlayıcı erk, sonraki aşamaya bırakılmıştır ve burada hedef de peygamberlere (a.s) ve Allah&rsquo;a yardım olarak beyan edilmiştir:</p>\n\n<p>\n	&ldquo;Biz demiri de indirdik ki onda b&uuml;y&uuml;k bir kuvvet ve insanlar i&ccedil;in faydalar vardır. Bu, Allah&#39;ın, dinine ve peygamberlerine gayba inanarak yardım edenleri belirlemesi i&ccedil;indir. Ş&uuml;phesiz Allah kuvvetlidir, daima &uuml;st&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><strong><sup>[68]</sup></strong></sup></a></p>\n\n<p>\n	Sonu&ccedil; itibariyle, peygamberler (a.s) vesilesiyle toplumda adaletin icra edilmesi onlara imandan sonra ger&ccedil;ekleşecektir. Bu aşamadan &ouml;nce -daha &ouml;nce ge&ccedil;tiği gibi- onların g&ouml;revi, k&acirc;firlerin ve m&uuml;şriklerin iman etmesi i&ccedil;in ikazdır. Aslında bu da adaletin bir başka t&uuml;r&uuml;d&uuml;r. &Ccedil;&uuml;nk&uuml; Kur&rsquo;&acirc;n-ı Kerim&rsquo;in mantığında &ldquo;Şirk en b&uuml;y&uuml;k zul&uuml;md&uuml;r.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[69]</sup></sup></a> Buradan, neden bir kısım peygamberlerin (a.s) halkın liderliğini &uuml;stlenmedikleri sorusunun cevabı da verilmiş olmaktadır. Bunun sebebini muhatapları olan kavimler tarafından kabul g&ouml;rmemelerinde aramak gerekir. &Ouml;yle ki onlara tabi m&uuml;min bir toplumun ger&ccedil;ekleşme şartları hen&uuml;z hazırlanmış değildir.</p>\n\n<h3>\n	Sosyal İşlere Katılma Sırasında Peygamber&rsquo;den (A.S) İzin Almak</h3>\n\n<p>\n	Nur suresinde Allah, toplumsal işlerde Peygamber&rsquo;in (s.a.a) eksen olduğunu vurgulamakta ve m&uuml;minleri bu işlerde ona tabi olan kimseler olarak g&ouml;stermektedir:</p>\n\n<p>\n	&ldquo;M&uuml;minler, ancak Allah&#39;a ve Ras&uuml;l&uuml;ne inanmış kimselerdir. Onunla bir iş &uuml;zerinde birlikteyken ondan izin istemedik&ccedil;e bırakıp gitmezler. İşte bunlar Allah&#39;a ve Ras&uuml;l&uuml;ne inanmış kimselerdir. &Ouml;yle ise, bazı işleri i&ccedil;in senden izin istediklerinde sen de onlardan dilediğine izin ver, onlar i&ccedil;in Allah&#39;tan bağışlanma dile.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><strong><sup>[70]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayet-i şerife, m&uuml;minlerin liderliği rol&uuml;n&uuml; Peygamber&rsquo;e (s.a.a) vermekte, toplumsal işlerin şahsi işlere olan &ouml;nceliğini beyan etmekte ve sosyal işlerde hi&ccedil; kimsenin başına buyruk davranmaya, kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re hareket etmeye hakkı olmadığı uyarısında bulunmaktadır. B&uuml;t&uuml;n bu işler Peygamber&rsquo;in (s.a.a) izniyle y&uuml;r&uuml;t&uuml;lmelidir. Tabii ki Peygambere de talimat verilerek, kişilerin şahsi sorunlarını gidermek i&ccedil;in ondan izin istemelerine m&uuml;saade edilmiştir. Fakat bu izin de Hz. Peygamber&rsquo;in (s.a.a) isteğine bağlıdır. Sonraki ayette de bu eksen oluşa bir başka şekilde dikkat &ccedil;ekilmekte ve bir lider olarak Peygamber&rsquo;in (s.a.a) daveti başkalarının davetinden ayrı telakki edilmektedir. Onun buyruklarına muhalefetin, fitne &ccedil;ıkması veya azap inmesi bi&ccedil;imindeki zarar verici etkilerine odaklanılmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Peygamber&#39;i kendi aranızda birbirinizi &ccedil;ağırır gibi &ccedil;ağırmayın. İ&ccedil;inizden, birini siper edinerek sıvışıp gidenleri muhakkak ki Allah bilmektedir. Bu sebeple, onun emrine aykırı davrananlar, başlarına bir bel&acirc; gelmesinden veya kendilerine &ccedil;ok elemli bir azap isabet etmesinden sakınsınlar.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><strong><sup>[71]</sup></strong></sup></a></p>\n\n<p>\n	Allame Tabatabai bu konuda ş&ouml;yle buyurur:</p>\n\n<p>\n	Ras&uuml;l&rsquo;&uuml; &ccedil;ağırmak, insanları herhangi bir işe &ccedil;ağırmaktan ibarettir. Tıpkı imana ve salih amele, toplumsal işlerde meşverete, Cuma namazına &ccedil;ağırma, d&uuml;nyevi veya uhrevi işlerinde onlara talimat vermek gibi. O halde bunların hepsi Peygamber (s.a.a) tarafından yapılmış &ccedil;ağrılar sayılır.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[72]</sup></sup></a></p>\n\n<p>\n	B&ouml;ylelikle ayetlerin siyakına bakınca, Rasul&rsquo;&uuml; &ccedil;ağırmaktan muradın insanların Allah&rsquo;ın Rasul&uuml;&rsquo;ne başka insanlara seslenir gibi ismiyle seslenmesi veya &ldquo;muhalefet edenleri sakındır&rdquo;daki emre muhalefetten maksadın Allah&rsquo;ın buyruğu olması ihtimali ortadan kalkmaktadır. Bu ihtimalleri doğru saysak bile Peygamber&rsquo;in (s.a.a) toplumsal işlerde eksen olmasına dair ayetlerdeki berraklık yerinde kalacaktır.</p>\n\n<h3>\n	Peygamber&rsquo;in (S.A.A) Toplumun Mali İşlerinde Eksen Olması</h3>\n\n<p>\n	Toplumsal işlerdeki &ouml;nemli eksenlerden biri de mali faaliyetlerdir. İsl&acirc;m&rsquo;da toplumsal adaletin ger&ccedil;ekleşebilmesi i&ccedil;in &uuml;&ccedil; &ouml;nemli eksen g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Bunların her &uuml;&ccedil;&uuml; de toplumun lideri olarak Peygamber&rsquo;in (s.a.a) tasarrufuna verilmiştir. Zek&acirc;t, hums ve enfal bu &uuml;&ccedil; ekseni oluşturur. (Ger&ccedil;i vacip ve m&uuml;stehap sadakalar ve kefaretler de bu alanda ele alınabilir ama bunların daha &ccedil;ok bireysel boyutu vardır ve &ouml;ng&ouml;r&uuml;lebilir de değildirler.)</p>\n\n<p>\n	Allah, Peygamber&rsquo;i (s.a.a) zek&acirc;t işlerinin m&uuml;tevellisi tayin etmiş ve m&uuml;minlerden, Allah ve Peygamber (s.a.a) tarafından kendilerine verilmiş paya rıza g&ouml;stermelerini istemiştir: &ldquo;Eğer onlar Allah ve Ras&uuml;l&uuml;n&uuml;n kendilerine verdiğine razı olup, &lsquo;Allah bize yeter, yakında bize Allah da l&uuml;tfundan verecek, Ras&uuml;l&uuml; de. Biz yalnız Allah&#39;a rağbet edenleriz&rsquo; deselerdi&hellip;&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[73]</sup></sup></a></p>\n\n<p>\n	Bireylerin payını ve zek&acirc;t alacakları belirleyen peygamberdir (s.a.a). Buna ilaveten, uygulama alanlarından biri olan &ldquo;Allah yolunda&rdquo; kalemi, harcama sırasında g&ouml;zetime ihtiya&ccedil; duyurmaktadır.</p>\n\n<p>\n	Enfal ve hums da zek&acirc;t gibidir; bunun dışında enfal, sadece Allah&rsquo;a aittir:</p>\n\n<p>\n	&ldquo;Sana savaş ganimetlerini soruyorlar. De ki: Ganimetler Allah ve Peygamber&#39;e aittir.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><strong><sup>[74]</sup></strong></sup></a></p>\n\n<p>\n	Fakat humusta başka bireyler de ortaktır:</p>\n\n<p>\n	&ldquo;Bilin ki, ganimet olarak aldığınız herhangi bir şeyin beşte biri Allah&#39;a, Resul&uuml;ne...&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><strong><sup>[75]</sup></strong></sup></a></p>\n\n<p>\n	Burada &ouml;nemli olan ve her iki babın rivayetlerinin delalet ettiği şey, Peygamber&rsquo;in (s.a.a) ve ondan sonra da İmam&rsquo;ın (a.s) hums ve enfal &uuml;zerindeki g&ouml;zetimidir. &Ouml;yle ki bu ikisi onların nazarı altında sarfedilecektir. Her ne kadar Peygamber (s.a.a) ve İmam (a.s) şahsi işleri i&ccedil;in bu iki kaynaktan yararlanabileceklerse de en &ouml;nemli sarf kalemi devlet işlerinin idaresi ve toplumsal adalet i&ccedil;indir. Bu rivayetler arasında, humsun vacip olduğu alanları beyandan sonra ş&ouml;yle buyrulmuş bir hadis vardır:&ldquo;Allah&rsquo;ın hissesi ve Rasulullah&rsquo;ın payı vardır. Rasulullah&rsquo;tan sonra da ululemrin payı vardır.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><sup>[76]</sup></sup></a></p>\n\n<p>\n	Rivayetin devamında velayet sahibi, humsu diğer ortaklar arasında taksim eden kişi olarak tanıtılmaktadır. Eğer onların ihtiya&ccedil;ları giderildikten sonra artarsa onu v&acirc;liye ait sayar, yok eğer eksik kalırsa onu tamamlama g&ouml;revi yine velayet sahibinin omuzundadır.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[77]</sup></sup></a></p>\n\n<p>\n	Velayet sahibinin nezdindeki malların harcanması hakkında da ş&ouml;yle buyurur: Bundan sonra mallar Allah&rsquo;ın dinine yardım, İsl&acirc;m&rsquo;ı takviyeye yarayacak maslahatta, i&ccedil;inde umumun maslahatı bulunan cihad ve benzeri cihetlerde dinin kuvvetlendirilmesi i&ccedil;in kullanılır, bunda az ya da &ccedil;ok kendisi i&ccedil;in pay yoktur.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><sup>[78]</sup></sup></a></p>\n\n<p>\n	Bunun ardından ganimetler meselesine girer ve onu Peygamber&rsquo;in (s.a.a) ve sonra da velayet sahibinin tasarrufuna bırakır.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><sup>[79]</sup></sup></a></p>\n\n<p>\n	Başka rivayetler de aynı muhtevayı nakletmişlerdir.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><sup>[80]</sup></sup></a></p>\n\n<h2>\n	5. M&uuml;minleri Peygamber&rsquo;e (S.A.A) İmana &Ccedil;ağıran Ayetler</h2>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de m&uuml;minleri Allah&rsquo;a ve Rasul&uuml;ne (s.a.a) imana &ccedil;ağıran ayetler vardır. Bu ayetlerin bir kısmında Allah ve Rasul&uuml;n&uuml;n (s.a.a), her ikisi de zikredilmiştir:</p>\n\n<p>\n	&ldquo;Ey iman edenler! Allah&#39;a, Peygamberine (...) iman edin...&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><strong><sup>[81]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayetler de istenen doğrultuda delil getirmek i&ccedil;in k&acirc;fi gelse de kalpteki imanın mertebelerine hamledilmesi m&uuml;mk&uuml;n olduğundan, bu konuda m&uuml;minleri Ras&uuml;le imana davet eden bir ayet zikredeceğiz:</p>\n\n<p>\n	&nbsp;&ldquo;Ey iman edenler! Allah&#39;tan korkun ve Peygamberine inanın ki O, size rahmetinden iki kat versin&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><strong><sup>[82]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayette m&uuml;minler Rasule (s.a.a) imana davet edilmişlerdir. Daha &ouml;nce Allah&rsquo;a, Rasule ve kitaba imana &ccedil;ağrıldıkları g&ouml;z &ouml;n&uuml;nde bulundurulursa bu ayette bir nokta gizlidir. Allame Tabatabai bu konuda ş&ouml;yle s&ouml;yler:</p>\n\n<p>\n	Ras&uuml;le imandan maksat, ona tam tabiiyyet ve emirlerinde ve sakındırdıklarında ona k&acirc;mil itaattir. Bunlar ister şeriat ahk&acirc;mından bir h&uuml;k&uuml;m olsun, ister &uuml;mmetin işlerinin velayeti bakımından ondan sadır olmuş olsun.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><sup>[83]</sup></sup></a></p>\n\n<p>\n	Bu ayet-i şerifeyi, nebilerin bisetinin hedefini adaleti tesis olarak tanıtan &ouml;nceki ayetlere ilave ederek hesaba kattığımızda ve Rasule &ndash;ki O d&uuml;nyada insanların onun vasıtasıyla hareket ettikleri Allah tarafından bir nurdur- iman sonucuna y&ouml;neldiğimizde mesele gayet a&ccedil;ık hale gelir: Allah Peygamberine tam itaat istemiş ve onu insanların işleri &uuml;zerine h&acirc;kim kılmıştır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Nisa, 64.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Nisa, 80.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Nisa, 59.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Enfal, 20.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Nur, 56.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Şuara, 108.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> A&rsquo;raf, 142.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Taha, 90.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Taha, 93.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Nur, 63.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Nuh, 2-3.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Haşr, 7.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Allame Meclisi, Biharu&rsquo;l-Envar, c. 17, s. 6, hadis: 7.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Allame Meclisi, age., c. 25, s. 331.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Allame Meclisi, age., s. 10, hadis: 19.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Allame Meclisi, age., s. 331.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Nisa, 59.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Bkz: Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 4, s. 39; es-Sabuni, et-Tıbyan, c. 3, s. 236; Reşid Rıza, Tefsiru&rsquo;l-Menar, c. 5, s. 180</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Haşr, 7.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> &Acirc;li İmran, 128.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 4, s. 9.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> &Acirc;li İmran, 154.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> Haşr, 7.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> Kasas, 56.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Neml 81</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> Şura, 52.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> &Acirc;li İmran, 159.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> &Acirc;li İmran, 154.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Ra&rsquo;d, 31.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> Enfal, 17.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Ahiret ve Huda: Hedef-i Biset-i Enbiya, s. 97; el-İsl&acirc;m ve Usul&uuml;&rsquo;l-H&uuml;km, s. 71</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Kaf, 45.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Gaşiye, 21-22.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Yunus, 99.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> Gaşiye, 21-22.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> &Acirc;li İmran, 159.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Hud, 59.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan,&nbsp; c. 7, s. 314.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> Allame Meclisi, Biharu&rsquo;l-Envar, c. 17, s. 53, hadis: 28.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> Allame Meclisi, age., c. 16, s. 192, h. 28</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> Fatır, 23.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> A&rsquo;raf, 188.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> Ahiret ve Huda: Hedef-i Biset-i Enbiya, s. 97; el-İsl&acirc;m ve Usul&uuml;&rsquo;l-H&uuml;km, s. 73</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> Maide, 19.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> Furkan, 20.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> Hud, 12.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> Ahzab, 45-46.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> Ahzab, 6.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> Mecelle-i Hukumet-i İsl&acirc;m&icirc;, S. 2, s. 224.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> Mecelle-i Hukumet-i İsl&acirc;m&icirc;, S. 1, s. 55</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> Mecelle-i Hukumet-i İsl&acirc;m&icirc;, S. 2, s. 239</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> Ahzab, 36.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 16, s. 276.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> Allame Meclisi, Biharu&rsquo;l-Envar,&nbsp; c. 22, s. 489, hadis: 35.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> Allame Meclisi, age., c. 27, s. 243.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> Nisa, 105.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> Nisa, 65.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> Ahzab, 36.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> Şura, 10.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> Nahl, 64.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> Nisa, 105.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 4, s. 388.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> Kuleyni, Us&ucirc;li K&acirc;fi, c. 1, s. 267, hadis: 8 .</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> Kuleyni, age., c. 1, s. 266, hadis: 4</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> Mecelle-i Hukumet-i İsl&acirc;m&icirc;, S. 2, s. 224.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> Kuleyni, Us&ucirc;li K&acirc;fi, c. 2, s. 398, &ldquo;Babu&rsquo;ş-Şirk&rdquo;, hadis: 6.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> Hadid, 25.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a> Hadid, 25.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a> Lokman, 13.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a> Nur, 62.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a> Nur, 63.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 15, s. 166.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a> Tevbe. 59.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a> Enfal, 1.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a> Enfal, 41.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a> Kuleyni, Us&ucirc;li K&acirc;fi, c. 1, s. 540, &ldquo;Babu&rsquo;l-Fey ve&rsquo;l-Enfal ve Tefsiru&rsquo;l-Hums&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a> Kuleyni, Us&ucirc;li K&acirc;fi, c. 1, s. 540, &ldquo;Babu&rsquo;l-Fey ve&rsquo;l-Enfal ve Tefsiru&rsquo;l-Hums&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a> Kuleyni, age., s. 540.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a> Kuleyni, Us&ucirc;li K&acirc;fi, c. 1, s. 540, &ldquo;Babu&rsquo;l-Fey ve&rsquo;l-Enfal ve Tefsiru&rsquo;l-Hums&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a> Kuleyni, age., s. 544.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a> Nisa, 136.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a> Hadid, 28.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a> Allame Tabatabai, Tefsiru&rsquo;l-Mizan, c. 19, s. 174.</p>\n	</div>\n</div>','Kur’ân’a Göre Hz. Peygamber’in Siyasi Hâkimiyeti','','publish','closed','open','','kurana-gore-hz-peygamberin-siyasi-hakimiyeti','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2664',0,'post','',0),(2665,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<div>\n	<p style=\"text-align: right;\">\n		Abdullah Cevadi Amuli</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		&nbsp;</p>\n	Resulullah&rsquo;ın (s.a.a) ilm&icirc; ve amel&icirc; mucizelerinden biri, ubudiyetinin sayesinde ger&ccedil;ekleşen &ldquo;Mira&ccedil;&rdquo; olayıdır. Kur&rsquo;&acirc;n ve hadisler, bu mucizeden azamet ve &ouml;vg&uuml;yle bahsetmektedir. Resulullah&rsquo;a (s.a.a) mira&ccedil;ta meşhut olan/g&ouml;sterilen şeylerin bir miktarı, seyr-u suluk ehli i&ccedil;in de ger&ccedil;ekleşebilir. Ama bu ş&uuml;hudun Resulullah&rsquo;ta (s.a.a) asıl, saliklerde fer&rsquo;&icirc; olmasının yanı sıra ş&uuml;hudun derecesi, miktarı ve nasıllığı a&ccedil;ısından da farklık vardır.\n\n	<p>\n		Resulullah&rsquo;ın (s.a.a) miracını birka&ccedil; alanda incelemek gerekir:</p>\n\n	<p>\n		1-&nbsp; Mira&ccedil;, uykuda mı, yoksa uyanıkken mi ger&ccedil;ekleşti?</p>\n\n	<p>\n		2-&nbsp; Resulullah&rsquo;ın (s.a.a) miracı sadece ruhen mi, yoksa hem ruhen hem de cismen mi ger&ccedil;ekleşti?</p>\n\n	<p>\n		3-&nbsp; Resulullah&rsquo;ın (s.a.a) bu yolculuğu nereye kadardı, neler m&uuml;şahede etti, neler getirdi?</p>\n\n	<p>\n		4-&nbsp; Resulullah&rsquo;ın (s.a.a) miracının kaynağı ve menşei neydi?</p>\n\n	<p>\n		Bu yolculuğun (Mira&ccedil;) boyutlarını ve &ouml;zelliklerini tanımak, bu makama sahip olan Resulullah&rsquo;a (s.a.a) t&acirc;bi olabilme imk&acirc;nını ve &ouml;l&ccedil;&uuml;s&uuml;n&uuml; de belirleyecektir.</p>\n\n	<p>\n		Ku&rsquo;ran ve kat&icirc; S&uuml;nnet, Mira&ccedil; olayını belli &ouml;l&ccedil;&uuml;de beyan etmiştir. Mira&ccedil;ta iki yolculuk s&ouml;z konusudur: Biri, Resulullah&rsquo;ın (s.a.a) Mescid-i Haram&rsquo;dan, Beyt&uuml;&rsquo;l-Mukaddes&rsquo;e yaptığı d&uuml;nyev&icirc; seyir; diğeri ise Beyt&uuml;&rsquo;l-Mukaddes&rsquo;ten Sidret&uuml;&rsquo;l-Munteha&rsquo;ya yaptığı semav&icirc; yolculuk. D&uuml;nyev&icirc; yolculuğunu İsr&acirc; Suresi beyan etmekte, semav&icirc; yolculuğunu ise Necm Suresi a&ccedil;ıklamaktadır.</p>\n\n	<p>\n		&Ouml;nce İsr&acirc; Suresi&rsquo;ndeki seyri a&ccedil;ıklamaya &ccedil;alışacağız:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Noksan sıfatlardan m&uuml;nezzehtir kulunu geceleyin Mescid-i Haram&rsquo;dan &ccedil;evresini kutsadığımız Mescid-i Aksa&rsquo;ya g&ouml;t&uuml;ren!&hellip;&rdquo;</strong></p>\n\n	<p>\n		Kur&rsquo;&acirc;n-ı Kerim&rsquo;de altı sure, &ldquo;sebbehe&rdquo; ve &ldquo;yusebbihu&rdquo; kelimeleriyle başladığı i&ccedil;in bu surelere &ldquo;Musebbehat-ı Sitte&rdquo; adı verilmiştir. (Cuma, Tağ&acirc;bun, Saff, Hadid, Haşr ve A&rsquo;l&acirc; sureleri). All&acirc;me Muhammed Taki Meclis&icirc; (r.a) İsr&acirc; Suresi&rsquo;ni de bu musebbehat surelerinden saymıştır. Dolayısıyla yedi sure &ldquo;tesbih&rdquo;le başlamaktadır; ya mazi/ge&ccedil;miş zaman fiil kipiyle (sebbehe) veya muzaree/gelecek zaman kipiyle (y&uuml;sebbihu) veya mastar şeklinde (s&uuml;bhan) zikredilmiştir. Rivayetlerde, Resulullah&rsquo;ın (s.a.a) bu sureleri her gece uyumadan &ouml;nce okuduğu beyan edilmiştir. Salik de her gece bu sureleri okuyarak Rabbin tesbih ve tenzihinin kendisinde tecelli etmesini sağlayarak tabiat &acirc;leminden hicretini ger&ccedil;ekleştirebilir.</p>\n\n	<p>\n		İsr&acirc; Suresi de tesbih ile başlamaktadır. All&acirc;me Tabataba&icirc;&rsquo;nin tabiriyle, bu surenin &ccedil;eşitli yerlerinde &ldquo;hakk tesbih&rdquo; zikredilmiştir. Surenin sonunun &ldquo;tehmid ve tekbir&rdquo; ile bitmesi, bunun hakikatinde, hamd kalıbında tesbih olduğunu g&ouml;sterir.</p>\n\n	<p>\n		<strong>&ldquo;Ve de ki: Hamd Allah&rsquo;a ki oğul edinmemiştir kendisine ve saltanatta, tasarrufta ortağı yoktur ve aciz olmadığından yardımcıya da ihtiyacı yoktur&hellip;&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><strong><sup>[1]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Ayetin muhtevası tesbihdir; &ccedil;&uuml;nk&uuml; Allah&rsquo;ın &ccedil;ocuk sahibi olmadığını, ortak ve şerike sahip olmadığını ve zilletten m&uuml;nezzeh olduğunu beyan ediyor. Dolayısıyla bu tesbih ve tenzih, tehmid ve tekbir kisvesinde beyan edilmiştir. Tekbir de tesbihin mısdaklarındandır. Yani: &ldquo;Allah, gerektiği gibi tanınmaktan ve vasfedilmekten daha y&uuml;cedir!&rdquo; Buna g&ouml;re bu surenin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n muhtevası, Allah&rsquo;ı tesbih etmektir.</p>\n\n	<p align=\"center\">\n		<strong>Mira&ccedil;ta Esma-i Tenzihiyyenin Tecellisi</strong></p>\n\n	<p>\n		İsr&acirc; Suresi tesbih ile başlıyor. Yani bu mira&ccedil;ta Allah&rsquo;ın &ldquo;Subbuh ve Kuddus&rdquo; olmasının payı vardır. Bazı işlerde &ldquo;tebareke ve teala&rdquo;, bazılarında &ldquo; kabz ve best&rdquo; sıfatları s&ouml;z konusu olduğu gibi, Allah&rsquo;ın her bir isminin zuhuru vardır. Ger&ccedil;i her ismi b&uuml;t&uuml;n kemalleri i&ccedil;inde barındırmaktadır; ancak isimlerin kesret makamında zuhuru ve tecellisi farklıdır. Her işte Allah&rsquo;ın isimlerinden bir ismi zuhur eder. &Ouml;rneğin, &ldquo;Şafi&rdquo; ismi zuhur ettiği yerde, diğer isimleri de o ismin i&ccedil;inde gizlidir; nitekim diğer isimlerinden biri zuhur ettiği zaman, &ldquo;Şafi&rdquo; ismi de onun i&ccedil;inde gizli olur.</p>\n\n	<p>\n		Mira&ccedil; olayında, Allah&rsquo;ın Subbuh ve Kuddus isimlerinin etkili olmasından anlaşılıyor ki, tabiat &acirc;leminden nezahet ve soyutlanma, bu yolculuğun kılavuzu ve yol g&ouml;stericisidir. Bu yolculuğu tesbih ve tenzihle kat etmek gerekir. Bu yolun yolcusunun tabiat &acirc;leminden m&uuml;nezzeh olması, yani madd&icirc; &acirc;lemden her t&uuml;rl&uuml; bağının kopması gerekiyor; bu yolculuğun kendisi tabiat &acirc;leminden m&uuml;nezzeh olduğu gibi. &Ccedil;&uuml;nk&uuml; bu yolun yolcusu tabiat &acirc;leminden ge&ccedil;ecektir.</p>\n\n	<p>\n		&Ouml;yleyse Hz. Peygamber&rsquo;in (s.a.a) bu yolculuğunun mebde-i failisi, Subbuh ve Kuddus olan Allah&rsquo;tır. Eğer Allah bir şahıs i&ccedil;in Subbuh ve Kuddus ismiyle tecelli ederse, o insanın miracı ger&ccedil;ekleşir. Aksi takdirde Allah&rsquo;ın teşbih&icirc; sıfatları tabiat &acirc;leminde de tecelli etmektedir.</p>\n\n	<p>\n		<strong>&ldquo;Saltanat, tasarruf ve tedbir elinde olan mabudun şanı y&uuml;cedir, m&uuml;nezzehtir ve onun g&uuml;c&uuml; her şeye yeter.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><strong><sup>[2]</sup></strong></sup></a> </strong></p>\n\n	<p>\n		&Uuml;zerinde konuşulan konu m&uuml;lk &acirc;lemi ise o zaman &ldquo;tebareke&rdquo; ve &ldquo;teşbih&icirc; isimler&rdquo; zikrediliyor. Ama melek&ucirc;t &acirc;lemi s&ouml;z konusu ise o zaman &ldquo;subhan ve tenzih sıfatları&rdquo; tecelli etmektedir:</p>\n\n	<p>\n		<strong>&ldquo;Y&uuml;cedir m&uuml;nezzehtir O mabud ki her şeyin tasarrufu ve tedbiri onun elindedir...&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Allah, subbuh ismiyle tecelli etti mi diğer isimleri de subbuh ismi altındadır; <strong>&ldquo;G&uuml;zel isimler Allah&rsquo;ındır...&rdquo;</strong> (Araf, 180). Elbette tecelligah ve mazhar olan şey, b&uuml;t&uuml;n &ouml;zellikleri yansıtmaktan acizdir. Allah&rsquo;ın sıfat ve isimleri sonsuz ve &ccedil;eşitlidir, ama o sıfat ve isimler zatının sıfatıdır, zatı her yerde vardır &ouml;yleyse b&uuml;t&uuml;n kemalat her yerde vardır; eğer isimler arasında bir farklılık g&ouml;r&uuml;l&uuml;yorsa, bu zuhur ve gizli olmasındadır, o isim ve sıfatın varlığında ve yokluğunda değildir.</p>\n\n	<p>\n		Allah-u Teala, teşbihiyye isimleri ile tecelli ettiği zaman, madde &ouml;tesindekini, gayb &acirc;leminden ş&uuml;hud &acirc;lemine tenezz&uuml;l etmiş olur (indirmiş olur); eğer tenzihiyye isimleriyle tecelli ederse, tabiat &acirc;lemini gayb &acirc;lemine g&ouml;t&uuml;rm&uuml;ş olur. Bazen insanı, kendi derg&acirc;hına g&ouml;t&uuml;r&uuml;r, bazen ise ilahi feyzi insana ulaştırır. Elbette ilahi feyzi salih insana verdiğinde madde ve tabiat &acirc;lemine ulaşıncaya kadar tenezz&uuml;l ettiriyor b&ouml;yle olunca artık onun ilahi kokusu ve o gayb &acirc;lemindeki &ouml;zelliğine sahip olmuyor, ama insan tabiat ve d&uuml;nyadan kopup madde &ouml;tesine yolculuk yaptı mı &ldquo;orda var olan hi&ccedil; bir g&ouml;z&uuml;n g&ouml;remeyeceği, hi&ccedil; bir kulağın duyamayacağı, hi&ccedil; bir kalbin hissedemeyeceği şeyleri&rdquo; m&uuml;şahede eder.!</p>\n\n	<p align=\"center\">\n		<strong>Miracın &ldquo;Mebde-i Fail&icirc;&rdquo;si ve &ldquo;Mebde-i Kabil&icirc;&rdquo;si</strong></p>\n\n	<p>\n		İsr&acirc; Suresi, iki nuran&icirc; tabirle bu iki mebde&rsquo;e işaret ediyor: Birinci olarak: &ldquo;Subhanellezi esra&rdquo; (Noksan sıfatlardan m&uuml;nezzeh olan g&ouml;t&uuml;rd&uuml;), ikinci olarak da: &ldquo;bi-abdihi&rdquo; (kulunu) kelimesini kullanmıştır; &ldquo;bi-Resulihi&rdquo; (Resul&rsquo;&uuml;n&uuml;) veya &ldquo;bi-Nebiyyihi&rdquo; (Peygamber&rsquo;ini) kelimelerini kullanmamıştır. Mira&ccedil; olayında s&ouml;z konusu olan, risalet veya n&uuml;b&uuml;vvet değil; &ldquo;ubudiyettir&rdquo; (kulluk). Bu ayette Resulullah&rsquo;a (s.a.a) insanlara tebliğ etmesi i&ccedil;in bir h&uuml;k&uuml;m indirilmiyor ki &ldquo;Resulihi&rdquo; tabiri kullanılsın. İnsanlara bir mesaj iletmesi s&ouml;z konusu olunca, &ldquo;Ya Eyyuhe&rsquo;r-Resul&rdquo; tabiri kullanılır.</p>\n\n	<p>\n		Miracın &ldquo;mebde-i kabil&icirc;&rdquo;si, salikin (yolcunun) ubudiyetidir. Nebi, Resul ve diğer makamlar ubudiyetin g&ouml;lgesinde vardır; ama bu, kim kul olduysa nebi ve resul olacak, anlamına gelmez. L&acirc;yık olan salik, ubudiyeti sayesinde Subbuh olan Allah&rsquo;a yaklaşmaktadır. &ldquo;Subbuhun Kuddus&rdquo; c&uuml;mlesini ancak kendisini hatalardan ve g&uuml;nahlardan arındırmış kimse diyebilir. Batin&icirc; taharetten nasibini almamış kimse, &ldquo;subhane rabbiye&rsquo;l-A&rsquo;l&acirc; ve bi-hamdih&rdquo; demiş olsa bile, bu zahiren tesbihdir; ama hakikatte tabiat &acirc;lemine g&ouml;n&uuml;l vermiş kimsedir.</p>\n\n	<p>\n		Maksat şudur: Hz. Peygamber&rsquo;in (s.a.a) miracının &ldquo;mebde-i fail&icirc;&rdquo;si Allah&rsquo;ın Subbuh olması olduğundan, miracı i&ccedil;in bu failden yardım dileyen kimsenin, O&rsquo;nu Subbuh sıfatıyla tesbih etmesi gerekir. Bunu da ancak tabiat &acirc;leminden kopmuş kimse yapabilir ve ancak halis kul tabiat &acirc;leminden kopabilir. &Ouml;yleyse Resulullah&rsquo;ın (s.a.a) miraca kabiliyetinin kaynağı, onun halis &ldquo;ubudiyetidir.&rdquo;</p>\n\n	<p align=\"center\">\n		<strong>Tek&acirc;m&uuml;l ve Y&uuml;kselmenin Zamanı; &ldquo;Gece&rdquo;</strong></p>\n\n	<p>\n		İsr&acirc; Suresi&rsquo;nde hem miracın &ldquo;mebde-i fail&icirc;&rdquo;si (g&ouml;t&uuml;ren), hem &ldquo;mebde-i kabil&icirc;&rdquo;si (giden) ve hem de gitme şartı belirlenmiş oluyor. Subbuh olan &ldquo;Allah&rdquo; g&ouml;t&uuml;r&uuml;yor ve halis kul olan &ldquo;Resul&rdquo; gitmeyi kabul ediyor. Resul&rsquo;e g&ouml;t&uuml;r&uuml;lme ve gitme liyakatini sağlayan ise, &ldquo;halis ubudiyet&rdquo;idir. Mira&ccedil;, faile isnat edilirse, &ldquo;esr&acirc;&rdquo; (yani g&ouml;t&uuml;rd&uuml;) ve eğer kula isnat edilirse, &ldquo;ser&acirc;&rdquo; (yani gitti) şeklinde beyan edilir.</p>\n\n	<p>\n		Miracın iki y&ouml;n&uuml; vardır: Bir y&ouml;n&uuml; Allah&rsquo;a bağlıdır ki, buna &ldquo;ifaze&rdquo; denir; diğer y&ouml;n&uuml; ise kula bağlıdır ki, buna da &ldquo;istifaze&rdquo; denir. Miracın vuku zamanını kul a&ccedil;ısından ele alırsak, olay gece ger&ccedil;ekleşmiştir; ama faile (Allah&rsquo;a) nispeti a&ccedil;ısından, miracın ger&ccedil;ekleşmesinde gece-g&uuml;nd&uuml;z s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın nezdinde (makamında) gece-g&uuml;nd&uuml;z diye bir şey yoktur.</p>\n\n	<p>\n		Dolayısıyla bu il&acirc;h&icirc; feyiz gece vuku bulmuştur. &Ccedil;&uuml;nk&uuml; s&ouml;z konusu olay tabiat &acirc;lemine isnadı a&ccedil;ısından değerlendirildiği i&ccedil;in onun (miracın) gece ger&ccedil;ekleştiği ortaya &ccedil;ıkıyor. &ldquo;Kulunu gece vakti g&ouml;t&uuml;rd&uuml;.&rdquo;</p>\n\n	<p>\n		&ldquo;İsr&acirc;&rdquo;, gece yapılan yolculuğa denir. &ldquo;Esr&acirc;&rdquo; (Allah&rsquo;ın g&ouml;t&uuml;rmesi) ve &ldquo;ser&acirc;&rdquo; (Resul&rsquo;&uuml;n gitmesi), &ldquo;s&acirc;re&rdquo; kelimesinden farklı bir manaya sahiptir. &ldquo;Seyir&rdquo;, ya yalnız g&uuml;nd&uuml;z yapılan yolculuğa veya gece-g&uuml;nd&uuml;z bir arada yapılan yolculuğa denir; ama &ldquo;ser&acirc;&rdquo; sadece gece yapılan yolculuk i&ccedil;in kullanılır:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Ve ışırken geceye (andolsun)&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Hz. Ali&rsquo;nin (a.s) nuran&icirc; s&ouml;zlerinde de bunun &ouml;rneği g&ouml;r&uuml;lmektedir:</p>\n\n	<p>\n		<em>&ldquo;Sabah olup g&uuml;n ışıyınca halk, gece yol alanları &ouml;ver.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><strong><sup>[5]</sup></strong></sup></a></em></p>\n\n	<p>\n		Ayette ge&ccedil;en &ldquo;leyl&rdquo; kelimesi de, miracın gece ger&ccedil;ekleştiğini teyit ediyor. &ldquo;Leylen&rdquo; kelimesinde bulunan &ldquo;tenkir tenvini&rdquo; de (tab&rsquo;iz) gecenin bir b&ouml;l&uuml;m&uuml;nde ger&ccedil;ekleştirildiğine işarettir. Yani bu azametli yolculuk, gecenin bir b&ouml;l&uuml;m&uuml;nde ger&ccedil;ekleşmiştir.</p>\n\n	<p>\n		Miracın &ldquo;mebde-i fail&icirc;&rdquo;si Subbuh, &ldquo;mebde-i kabil&icirc;&rdquo;si ubudiyet ve vuku bulduğu zaman ise meşguliyetin olmadığı gecedir.</p>\n\n	<p>\n		Allah-u Teala&rsquo;nın geceye &ouml;zel bir inayeti vardır; ona ant i&ccedil;mektedir; <strong>&ldquo;andolsun geceye...&rdquo;</strong></p>\n\n	<p>\n		Allah&rsquo;ın yemini, beyyine ve delil karşısında edilen ant değildir. Mahkemede m&uuml;şteki olan, delil ve şahit getirmek zorundadır, ink&acirc;r eden ise yemin etmelidir. Allah&rsquo;ın yemini mahkemedeki yemin gibi değildir, bilakis delilin ta kendisidir; aynı g&uuml;neş &ccedil;ıktıktan sonra g&uuml;nd&uuml;z olduğunu iddia edenin g&uuml;neşe ant i&ccedil;mesi gibidir. Allah-u Teala insanların ıslahı i&ccedil;in gecenin bitişine, seher vaktine ant i&ccedil;iyor. Bundan dolayıdır ki seher vakti kalkıp ibadete durmak, insanın ıslah olmasında daha etkilidir.</p>\n\n	<p>\n		Allah nezdinde gece-g&uuml;nd&uuml;z&uuml;n hi&ccedil;bir farkı yoktur, ama m&uuml;nasip fırsatlar kulun kabiliyet kazanmasını tamamlayıcı unsurdur. Gecenin sakinliği kul i&ccedil;in b&uuml;y&uuml;k bir fırsattır; &ccedil;&uuml;nk&uuml; g&uuml;nd&uuml;zleri insanın meşguliyeti pek fazladır.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Ş&uuml;phe yok ki g&uuml;nd&uuml;z, işin-g&uuml;c&uuml;n vardır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></strong></p>\n\n	<p>\n		G&uuml;nd&uuml;zdeki uğraşılar insanın, i&ccedil; d&uuml;şmanını (batin&icirc; d&uuml;şmanı) yenmesi i&ccedil;in sakin ve huzurlu olmasını engeller. Ama insanın seher vakti Rabbiyle m&uuml;nacatı muhkem ve gece kalkışı sağlamdır.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Ş&uuml;phe yok ki geceleyin kalkmak, pek meşakkatlidir; fakat ibadet i&ccedil;in pek uygundur.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Geceleyin insan sağlam adımlarla y&uuml;r&uuml;r, etkili ve kararlı konuşur; ger&ccedil;i insan devamlı sağlam ve kararlı konuşmalı.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Ey insanlar, &ccedil;ekinin Allah&rsquo;tan ve s&ouml;z&uuml;n d&uuml;zg&uuml;n-doğrusunu s&ouml;yleyin ki, O, yaptığınız işleri iyi ve d&uuml;zg&uuml;n bir h&acirc;le getirsin.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><strong><sup>[8]</sup></strong></sup></a></strong></p>\n\n	<p>\n		İhl&acirc;s, bilin&ccedil; ve muhtevalı s&ouml;z s&ouml;ylemektir &ldquo;sedid&rdquo;. Sedid niteliğinde s&ouml;ze sahip olmak, gece daha kolaydır. Salik tabiat &acirc;leminden melek&ucirc;t &acirc;lemine y&uuml;kselecekse, en m&uuml;nasip vakit gecedir. Bundan dolayı mira&ccedil; da gece ger&ccedil;ekleşmiştir. Aynı şekilde Kur&rsquo;&acirc;n da gece nazil olmuştur:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Ş&uuml;phe yok ki Ku&rsquo;ran&rsquo;ı Kadir gecesi indirdik.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Tek&acirc;m&uuml;l; gece de, g&uuml;nd&uuml;z de ger&ccedil;ekleşebileceği gibi, gece ger&ccedil;ekleşmesi daha muhtemeldir; ama gece de g&uuml;nd&uuml;z gibi karmaşık duygulara sahip olmamak şartıyla. İnsan h&acirc;lsiz ve uyuşuk olmamak i&ccedil;in akşam az yemek yer, akşamın başlangıcında zihnini kurcalayacak s&ouml;z dinlemekten ve konuşmaktan ka&ccedil;ınırsa, gece uyanışı onun tek&acirc;m&uuml;l&uuml;n&uuml; sağlar; aksi takdirde g&uuml;nd&uuml;z vakti zahirde olan &ldquo;uzun meşguliyet&rdquo;, gece de insanın batınında onu meşgul eder. &ldquo;Uzun meşguliyet&rdquo; ister g&uuml;nd&uuml;z zahirde olsun, ister gece batında, insanın tek&acirc;m&uuml;l&uuml;n&uuml; engeller.</p>\n\n	<p>\n		B&uuml;t&uuml;n vakitlerde, &ouml;zellikle akşamın başlangıcında insan kendisini kontrol altında tutmalıdır. Baktıkları, duydukları, okudukları şeylerin doğru ve sahih şeyler olmasına dikkat etmelidir. G&uuml;n boyunca, &ouml;zellikle akşam vakti istediği her şeyi duymak isterse, istediği her şeyi s&ouml;ylerse, istediği her şeye bakarsa, bu insan uyurken, vehim karışmış hatıralar yumağı ile uyur ki, bu vehim karışmış hatıraların her birisi rububiyet iddiasında bulunarak, &ldquo;ene rabbukumu&rsquo;l-a&rsquo;la&rdquo; nidasını y&uuml;kseltir. Batıl d&uuml;ş&uuml;nceler birbirleriyle &ccedil;elişki ve savaş h&acirc;linde olmalarıyla birlikte &ldquo;k&uuml;f&uuml;r tek millettir&rdquo; s&ouml;z&uuml; gereği insana h&uuml;cumda birlik ve beraberlik i&ccedil;indedirler; ne insanın sadık ve salih r&uuml;ya g&ouml;rmesine m&uuml;saade eder, ne de seher vakti uyanmasına izin verirler. Gecesi, g&uuml;nd&uuml;z&uuml; gibi uzun meşguliyeti olanların, geceleri de g&uuml;nd&uuml;zleri gibi karanlıktır. Ama geceyi aydın tutanların gecesi de, g&uuml;nd&uuml;z&uuml; de nurlu ve aydındır.</p>\n\n	<p align=\"center\">\n		<strong>Mira&ccedil; Uyanık Bir H&acirc;lde Ger&ccedil;ekleşti, R&uuml;yada Değil</strong></p>\n\n	<p>\n		Resulullah (s.a.a) da, b&uuml;t&uuml;n insanlar gibi cisim ve ruha sahiptir ve her ikisiyle birlikte miraca &ccedil;ıkmıştır. Ayet: &ldquo;Kulunu g&ouml;t&uuml;rd&uuml;&rdquo; buyuruyor, &ldquo;kulunun ruhunu miraca g&ouml;t&uuml;rd&uuml;&rdquo; demiyor. &ldquo;Abd&rdquo; kelimesi, ruh ve bedenin birlikteliğine denir.</p>\n\n	<p>\n		G&ouml;ğe y&uuml;kselme, uyanık bir h&acirc;lde ger&ccedil;ekleşmiştir. All&acirc;me Tabataba&icirc; ş&ouml;yle buyuruyor: &ldquo;İnsanın r&uuml;yada miraca &ccedil;ıkması h&uuml;ner değildir, bu gibi r&uuml;yaları herkes g&ouml;rebilir. H&acirc;lbuki Allah-u Teala mira&ccedil;tan azametle bahsediyor: &lsquo;Noksan sıfatlardan m&uuml;nezzehtir kulunu geceleyin Mescid-i Haram&rsquo;dan, &ccedil;evresini kutsadığımız Mescid-i Aksa&rsquo;ya g&ouml;t&uuml;ren!&hellip;&rsquo; Bu ayette beyan edilen azamet ve y&uuml;celik, miracın r&uuml;yada ger&ccedil;ekleşmesiyle uyum sağlamıyor.&rdquo;</p>\n\n	<p>\n		Kur&rsquo;&acirc;n, başka ayette Resulullah&rsquo;ın (s.a.a) r&uuml;yada m&uuml;şahede ettiklerini a&ccedil;ık&ccedil;a beyan ediyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Hani Allah uykunda sana onların (d&uuml;şmanların) az olduğunu g&ouml;stermişti.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><strong><sup>[10]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Diğer bir ayette Mekke&rsquo;ye gireceğini ve niha&icirc; zafere ulaşacağını beyan ediyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Allah, Resul&rsquo;&uuml;n&uuml;n r&uuml;yasını doğru &ccedil;ıkardı. Allah&rsquo;ın izni ile g&uuml;ven i&ccedil;inde Mescid-i Haram&rsquo;a gireceksiniz.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><strong><sup>[11]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Ama İsr&acirc; Suresi, miracın uyanık h&acirc;lde ger&ccedil;ekleştiğini g&ouml;stermektedir.</p>\n\n	<p>\n		Peygamber&rsquo;in zevcesi &Uuml;mm&uuml;&rsquo;l-M&uuml;minin Aişe&rsquo;den nakledilen: &ldquo;Mira&ccedil; gecesi, Peygamber&rsquo;in m&uuml;barek başı yastıktan hi&ccedil; ayrılmadı!&rdquo; rivayetinde ise, tarih&icirc; &ccedil;elişkinin yanı sıra tefsir&icirc; tezat da g&ouml;r&uuml;lmektedir.</p>\n\n	<p>\n		Resulullah&rsquo;ın (s.a.a) meşhur miracının bu rivayete dayanarak r&uuml;yada ger&ccedil;ekleştiğini s&ouml;ylemek m&uuml;mk&uuml;n değildir. Tarih&icirc; &ccedil;elişki ise şudur: Aişe, Peygamberimizle Hicret&rsquo;ten sonra Medine&rsquo;de evlenmiştir. H&acirc;lbuki mira&ccedil; olayını anlatan İsr&acirc; ve Necm sureleri Hicret&rsquo;ten &ouml;nce ve Mekke&rsquo;de nazil olmuştur. Medine&rsquo;de de başka mira&ccedil;lar ger&ccedil;ekleşmiş olabilir; ama İsl&acirc;m tarihindeki meşhur mira&ccedil;, Mekke&rsquo;de ger&ccedil;ekleşmiştir. Dolayısıyla Resulullah&rsquo;ın (s.a.a) bu y&uuml;ce ve azametli yolculuğunun r&uuml;yada ger&ccedil;ekleşme olasılığı, hem Kur&rsquo;&acirc;n&rsquo;ın zahiriyle, hem de bir&ccedil;ok sahih rivayetlerle bağdaşmamaktadır.</p>\n\n	<p>\n		Mira&ccedil;, uyanık h&acirc;lde ger&ccedil;ekleşmiştir uykuda değil; Mekke&rsquo;de olmuştur, Medine&rsquo;de değil; cisman&icirc; ve ruhan&icirc; ger&ccedil;ekleşmiştir, sadece ruhan&icirc; değil. Ger&ccedil;i mira&ccedil;ta gayb&icirc; m&uuml;şahede ve idrak, ruh ile ger&ccedil;ekleşir; akl&icirc; &ouml;ğretilerle meşgul olan, akl&icirc; &ouml;ğretileri canı ve ruhu ile anlar, cismi ile değil. Anlama ve idrak etmede, ruh cisimle beraberdir; ama bu &ouml;ğretileri anlamada cismin bir fonksiyonu yoktur. &Ccedil;&uuml;nk&uuml; gayb&icirc; verilerin ş&uuml;hudu, keşfi ve idraki sadece ruha ait olan bir eylemdir.</p>\n\n	<p>\n		B&uuml;t&uuml;n &ouml;ğretiler, ilm-i husul&icirc;den, ilm-i huzur&icirc;ye, mefhumu idrakten mısdakın ş&uuml;huduna, ilimden yakine, işitmeden kavramaya, ilmu&rsquo;l-yakinden aynu&rsquo;l-yakine ve oradan hakku&rsquo;l-yakine ulaşma, bunların hepsi ruhun meziyetlerindendir. Tabii ki seyr-u suluk h&acirc;linde olan insan, b&uuml;t&uuml;n bu merhalelerde cisimle beraberdir.</p>\n\n	<p align=\"center\">\n		<strong>Mira&ccedil;ta Resulullah İle Beraber Olanlar</strong></p>\n\n	<p>\n		Mira&ccedil; hadislerinde, Masum İmamlar (a.s) Resulullah&rsquo;tan (s.a.a) naklediyorlar ki, Resulullah ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		<em>&ldquo;B&uuml;t&uuml;n merhaleleri kat edip g&ouml;ky&uuml;z&uuml;n&uuml; ge&ccedil;tim, Beyt&uuml;&rsquo;l-Mamur&rsquo;a ve Sidret&uuml;&rsquo;l-Munteha&rsquo;ya ulaştım. Ashabımdan bazıları benimle beraberdi. &Uuml;zerlerinde temiz ve yeni elbiseler olanlar geldiler; ama &uuml;zerlerinde yeni elbiseler olmayanlar kaldılar.&rdquo;</em></p>\n\n	<p>\n		Resulullah&rsquo;ın (s.a.a) peşinden bu merhaleleri kat edenler, ismet ve taharet makamına sahip Ehlibeyt ve m&uuml;minlerdi. Resulullah&rsquo;a (s.a.a): &ldquo;Mira&ccedil;ta Rabbu&rsquo;l-&Acirc;lemin ile m&uuml;nacat ve konuşma yaparken Rabbu&rsquo;l-&Acirc;lemin&rsquo;in leh&ccedil;e ve sesi nasıldı?&rdquo; diye sorduklarında, Resul-u Ekrem (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Allah-u Subhanehu ve Teala&rsquo;nın konuşması ve sesini, Ali bin Ebu Talib&rsquo;in ses tonuyla duyuyordum.&rdquo; Allah&rsquo;ın tekell&uuml;m&uuml;, fiil-i vacip olduğundan, bu sıfatın ve fiilin m&uuml;mk&uuml;n&uuml;&rsquo;l-v&uuml;cud h&acirc;linde zuhur etmesinin hi&ccedil;bir sakıncası yoktur.</p>\n\n	<p>\n		Rabb&uuml;&rsquo;l-&Acirc;lemin&rsquo;e uruc etmek/y&uuml;kselmek, Resulullah&rsquo;a (s.a.a) has bir olay değildir. &Ccedil;&uuml;nk&uuml; bu y&uuml;ce makama ulaşmak, salik ve salih kulun ubudiyet ve velayetine bağlıdır. Eğer bir kul halis olursa, veliyyullah makamına ulaşır; neticede miraca &ccedil;ıkma yolu ona da a&ccedil;ılmış olur.</p>\n\n	<p>\n		Resulullah&rsquo;ın (s.a.a) mira&ccedil;tan, kullara ve yery&uuml;z&uuml;ne getirdiği namaz, bizlere miraca &ccedil;ıkmanın yolunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; namazın nazil olması, yağmurun g&ouml;ky&uuml;z&uuml;nden yery&uuml;z&uuml;ne madde şeklinde (tecafi) inmesi gibi değildir; bilakis tecelli şeklindedir. Onun aslı ve hakikati il&acirc;h&icirc; mahzende mahfuzdur. Yani Resulullah&rsquo;ın (s.a.a) mira&ccedil;ta ulaştığı hakikat, il&acirc;h&icirc; mahzende mahfuz olup tabiat &acirc;lemine sadece fer&rsquo;i nazil edilmiştir. &Ouml;yleyse ayağın kaymaması şartı ile Hablullah&rsquo;a/Allah&rsquo;ın ipine sarılarak, bu yolculukta tabiat &ccedil;ukurundan kurtulup fer&rsquo;&icirc; olan namaz ile onun il&acirc;h&icirc; mahzende olan aslına ulaşılabilir. &ldquo;Namaz m&uuml;minin miracıdır.&rdquo; hadisinin senedi eleştirilse de, namaz ile miraca ulaşmak ş&uuml;phe g&ouml;t&uuml;rmez bir ger&ccedil;ektir.</p>\n\n	<p>\n		Ş&uuml;phesiz Allah-u Teala, urucun (y&uuml;celiş) genel hatlarını, &ouml;rnek sunmadan a&ccedil;ıklamamıştır. Resulullah (s.a.a), il&acirc;h&icirc; ahk&acirc;mın zahirine amel etmekte &ouml;rnek olup ona itaat edilmesi gerektiği gibi, batin&icirc; seyrinde de &ouml;rnektir. Ayette buyuruyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Bakmazlar mı g&ouml;klerdeki ve yery&uuml;z&uuml;ndeki saltanat ve h&uuml;k&uuml;mranlığa?...&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><strong><sup>[12]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Yani &ldquo;Neden melek&ucirc;t&icirc; olmuyorsunuz?&rdquo; buyuruyor ve melek&ucirc;t&icirc; olmanın &ouml;rneğini de bizlere sunuyor. Peygamber&rsquo;in (s.a.a) melek&ucirc;t&icirc; insan olduğunu beyan ediyor ve onu m&uuml;lk, melek&ucirc;t, ceberut &acirc;leminde ve sidret&uuml;&rsquo;l-muntehada uyulması gereken zat olarak tanıtıyor. Mira&ccedil; ve melek&ucirc;t &acirc;leminde seyir yolu herkese a&ccedil;ıktır; Peygamber&rsquo;e uyup, onun peşinden giderek hakikatlere ulaşılır. İsr&acirc; Suresi&rsquo;nin sonunda: &ldquo;Allah duyan ve g&ouml;rendir.&rdquo; buyuruyor. Yani kendisine yalvaranların seslerinin arasından ger&ccedil;ek m&uuml;nacat edenlerin seslerini tanır, halis kulun yalvarışlarının y&uuml;kseldiği kalbi g&ouml;r&uuml;r.</p>\n\n	<p align=\"center\">\n		<strong>Mescitten Miraca ve &Ouml;zel Nişaneleri G&ouml;rme</strong></p>\n\n	<p>\n		S&ouml;ylenmesi gereken noktalardan biri de, miracın mescitten başlamasıdır: &ldquo;Mescid-i Haram&rsquo;dan, &ccedil;evresini m&uuml;barek kıldığımız Mescid-i Aksa&rsquo;ya...&rdquo; Mescitler, y&uuml;celiği Allah&rsquo;ın tekvini iradesiyle belirlenmiş has evlerdir.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;...Allah, oralarda, (o evlerde) adının y&uuml;celmesine ve anılmasına izin vermiştir ve oralarda, sabah-akşam onu tenzih edenler vardır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><strong><sup>[13]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Aynı şekilde bu yolculuk gece meydana gelmiştir. Ger&ccedil;i Allah-u Teala zaman ve mek&acirc;ndan m&uuml;nezzehtir, ama insanın ubudiyeti (kulluğu) mukaddes mek&acirc;nlarda ve seher vakitlerinde daha fazla etkili olmaktadır. Aslında Allah&rsquo;ın fiil&icirc; sıfatlarında bunun hi&ccedil;bir fonksiyonu yoktur;</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Bir şeyi yaratmayı dilerse ona &ldquo;ol&rdquo; der hemen oluverir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><strong><sup>[14]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Allah&rsquo;ın her şeye tamamen ihatası vardır; ama mescidin ayrı bir &ouml;zelliği vardır. Eğer bir kul tam manasıyla mescitli olursa, Allah onu y&uuml;celtir. Zira Allah bir evi y&uuml;celtti mi, o ev halkını da y&uuml;celtir. Mescitler, mukaddes mek&acirc;nlar, Ehlibeyt&rsquo;in (s.a) evleri, Kur&rsquo;&acirc;n okunan evler, N&ucirc;r/36 ayetinin şamil olduğu nuran&icirc; evlerdir.</p>\n\n	<p align=\"center\">\n		<strong>Mira&ccedil; Konusunda Tamamlayıcı Noktalar</strong></p>\n\n	<p>\n		1- Kur&rsquo;&acirc;n, Resulullah&rsquo;ın (s.a.a) il&acirc;h&icirc; ve semav&icirc; yolculuğunu İsr&acirc; ve Necm surelerinde beyan ediyor. Bu yolculuğun r&uuml;yada olduğunu iddia edenler, aşağıdaki ayetleri delil g&ouml;stermektedirler:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Onlara vadettiğimiz azabı mutlaka sana g&ouml;steririz; ger&ccedil;ekten de bizim onlara g&uuml;c&uuml;m&uuml;z yeter.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><strong><sup>[15]</sup></strong></sup></a></strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;&hellip;Biz sana g&ouml;sterdiğimiz o g&ouml;r&uuml;nt&uuml;leri, Kur&rsquo;&acirc;n&rsquo;da lanetlenen ağacı, ancak insanları sınamak i&ccedil;in meydana getirdik&hellip;&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><strong><sup>[16]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Ancak bu ayetlerin hi&ccedil;birisi, iddianın ispatı i&ccedil;in delil g&ouml;sterilemez. &Ccedil;&uuml;nk&uuml; &ldquo;ru&rsquo;yet&rdquo; ve &ldquo;g&ouml;sterme&rdquo; eylemi sadece uyku h&acirc;linde ger&ccedil;ekleşmez. Eğer uyku h&acirc;linde olduğu farz edilse bile, bu, &ldquo;nişane ve ayetleri g&ouml;sterme işinin&rdquo; uyanık h&acirc;ldeyken ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olmadığını g&ouml;stermez. &Ccedil;&uuml;nk&uuml; yukarıdaki ayetlerin i&ccedil;eriği ve İsr&acirc; ile Necm surelerindeki ayetlerden istifade edilen mana, her ikisinin de ispat makamında olduğudur. Usulc&uuml;lerin deyimiyle iki m&uuml;sbit delil, birinin ispati diğerinin terk edilmesini gerektirecek şekilde birbirleriyle &ccedil;elişki oluşturmazlar, her birisi kendi yerinde muteberdir. Yani mira&ccedil; ve g&ouml;ğe y&uuml;kselme hem uyanık bir h&acirc;ldeyken ger&ccedil;ekleşebilir, hem de uykuda.</p>\n\n	<p>\n		Resulullah&rsquo;ın (s.a.a) mira&ccedil;ta nişane ve ayetleri g&ouml;rmesi, Hz. İbrahim&rsquo;in (a.s) melek&ucirc;t &acirc;lemini uyanıkken g&ouml;rmesi gibi de olabilir:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Biz, ger&ccedil;ek ve ş&uuml;phesiz bilgiye sahip olması i&ccedil;in İbrahim&rsquo;e g&ouml;klerdeki ve yery&uuml;z&uuml;ndeki kudret ve saltanatı, tasarruf ve hikmeti g&ouml;sterdik.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><strong><sup>[17]</sup></strong></sup></a> </strong></p>\n\n	<p>\n		Bedir Savaşı sahnesini uykuda g&ouml;rmesi gibi de olabilir:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Hani Allah uykunda sana onların (d&uuml;şmanların) az olduğunu g&ouml;stermişti...&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><strong><sup>[18]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Dolayısıyla bu ayetlerin hi&ccedil;birisi, miracın uykuda olduğunu ispat etmez.</p>\n\n	<p>\n		2- Resulullah (s.a.a) bir&ccedil;ok defa miraca gitmiştir. Bunların hepsinin aynı olmadığı muhtemeldir. Bundan dolayı rivayetler arasındaki farklılıkları ve bazı ayetlerin zahirinin değişik algılanması veya Kur&rsquo;&acirc;n m&uuml;fessirlerinin beyan ettikleri farklı g&ouml;r&uuml;şler gibi zahirde tezat ve &ccedil;elişkili olduğu sanılan ihtilafları, miracın birden fazla olması ger&ccedil;eği ile bertaraf etmek m&uuml;mk&uuml;nd&uuml;r. Buna g&ouml;re mira&ccedil; konusunda; &ldquo;Mira&ccedil;, cisman&icirc; ve ruhan&icirc; mi ger&ccedil;ekleşti yoksa sadece ruhan&icirc; mi? Miraca ne ile gidildi? Miraca gidilen aracın &ouml;zellikleri nelerdi? Mira&ccedil;, uykuda mı ger&ccedil;ekleşti yoksa uyanık h&acirc;lde mi?&rdquo; gibi konularda ihtilafın varlığı, miracın birden fazla ger&ccedil;ekleşmesi ile halledilebilir. Yani bazı mira&ccedil;lar sadece ruhan&icirc;, bazısı hem cisman&icirc; hem de ruhan&icirc; olabilir. Bazıları ara&ccedil; ile bazıları vasıtasız olabilir. Bu ara&ccedil; bazen &ldquo;Burak&rdquo;, bazen &ldquo;Refref&rdquo;, bazen ise meleklerin kanatları, bazen de Cebrail&rsquo;in kanadı olabilir. Tabii ki, bu ara&ccedil;ların hepsinin tek bir yolculukta olduğu da d&uuml;ş&uuml;n&uuml;lebilir. D&uuml;nyadan likaullaha yapılan yolculukta bir&ccedil;ok merhale ve derecelerin varlığı, her merhale ve aşamanın vasıta ile gidilebilecek merhaleye kadar farklı ara&ccedil;la gidilmesi gerektiğini ortaya koyuyor.</p>\n\n	<p>\n		3- Miraca &ccedil;ıkmanın d&uuml;nyev&icirc; yolculuğunun mebde-i fail&icirc; ve mebde-i kabil&icirc;, Allah&rsquo;ın Subbuh sıfatı ve Resulullah&rsquo;ın (s.a.a) ubudiyeti sayesinde ger&ccedil;ekleştiği gibi, semav&icirc; yolculuğunun mebde-i fail&icirc; ve mebde-i kabil&icirc;si de bu iki sıfat (mebde-i fail&icirc;de Subbuh mebde-i kabil&icirc;de ubudiyet) sayesinde ger&ccedil;ekleşmiştir. Birinci yolculuk İsr&acirc; Suresi&rsquo;nde, ikici yolculuk ise Necm Suresi&rsquo;nde a&ccedil;ıklanmıştır:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Andolsun yıldıza, battığı zaman. Arkadaşınız (Muhammed), ger&ccedil;ekten sapmadı ve batıla inanmadı. O kendi arzusuna g&ouml;re de konuşmaz, s&ouml;z&uuml; ancak vahyedilenden ibarettir. Ona &ouml;ğretti kuvvetleri &ccedil;ok &ccedil;etin olan.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><strong><sup>[19]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Necm Suresi, Resulullah&rsquo;ın (s.a.a) delalet ve sapmadan m&uuml;nezzeh olduğunu beyan buyuruyor. Allah&rsquo;ın, il&acirc;h&icirc; nimetler verdiği kişiler, sırat-ı m&uuml;stakimde olmak gibi subut&icirc; sıfatların yanı sıra delalet ve sapmadan uzak olma ve il&acirc;h&icirc; gazaba du&ccedil;ar olmamak gibi selb&icirc; sıfatlara da sahiptirler.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Bize doğru yolu g&ouml;ster, nimetlendirdiğin kişilerin yolunu; gazaba uğramışların değil, delalete d&uuml;şenlerin de değil.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><strong><sup>[20]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Resulullah (s.a.a), heva-hevese uymanın neticesinde d&uuml;ş&uuml;len delalet ve sapmadan arınıp kendisini ubudiyet sıfatıyla ziynetlendirme sayesinde il&acirc;h&icirc; vahyi mira&ccedil;ta alma liyakatini kazanmıştır.</p>\n\n	<p>\n		Miracın semav&icirc; boyutundaki mebde-i kabil&icirc;sini beyan etmede &ouml;nemli bir nokta da şudur: Ger&ccedil;i ubudiyet, gayb&icirc; &ouml;ğretileri almada ortamı m&uuml;nasip kılıyor; ama kulluğun b&uuml;t&uuml;n merhaleleri aynı değildir. Bazı merhaleleri, Allah&rsquo;ın isim ve sıfatlarının bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturuyor; mesela Abdurrazzak, Abdussamed, Abdulkerim gibi. Bazı merhaleleri, &ldquo;ism-i azam&rdquo; veya &ldquo;ism-i azim&rdquo;dir, Abdullah gibi. Ama bazı merhaleleri &ldquo;mutlak ubudiyet&rdquo; belirten &ldquo;Huve (Hu)&rdquo; ile belirtilir. İsr&acirc; Suresi&rsquo;nin başlangıcında ve Necm Suresi&rsquo;nde; <strong>&ldquo;Allah kuluna vahyini bildirdi.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><strong><sup>[21]</sup></strong></sup></a></strong> &ldquo;kulu&rdquo; kelimesinin zikredilmesi, belirtilen ubudiyet merhalelerinin en y&uuml;cesi ve en k&acirc;milidir. Bundan dolayıdır ki Resulullah (s.a.a) mira&ccedil;ta il&acirc;h&icirc; &ouml;ğretileri s&ouml;zl&uuml; olarak hi&ccedil;bir vasıta olmaksızın Rabb&uuml;&rsquo;l-&Acirc;lemin&rsquo;den alabilmiştir. Miracın dışında hi&ccedil;bir yerde bu ger&ccedil;ekleşmemiştir. Eğer o Hazret&rsquo;e mira&ccedil; dışında b&ouml;yle bir inayet olmuş olsa bile, bu kesinlikle o mutlak ubudiyet h&uuml;viyetinin sayesindedir.</p>\n\n	<p>\n		Miracın mebde-i fail&icirc;si, surenin devamında ş&ouml;yle beyan ediliyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Sonra yaklaştı, yakınlaştı. İki yay kaldı araları yahut daha da yakın.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><strong><sup>[22]</sup></strong></sup></a> </strong></p>\n\n	<p>\n		Burada beyan edilen Resulullah&rsquo;ın (s.a.a) miracının zirvesi, &ldquo;Sidretu&rsquo;l-Munteha&rdquo; olarak nitelendiriliyor.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;En son sidrenin yanında, me&rsquo;va cenneti de yanındaydı. Sidreyi, o sırada neler b&uuml;r&uuml;m&uuml;ş kaplamıştı, neler.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><strong><sup>[23]</sup></strong></sup></a> </strong></p>\n\n	<p>\n		Cennet&uuml;&rsquo;- Me&rsquo;va&rsquo;ya yakın olan Sidretu&rsquo;l-Munteha, o azamet ve y&uuml;celiği ile gayb&icirc; nurun ihatasında ve il&acirc;h&icirc; nurun g&ouml;lgesinde kalmaktadır. O gayb&icirc; nuru ve o muhiti, &ldquo;ma yağşa=o sırada neler b&uuml;r&uuml;m&uuml;ş kaplamıştı, neler&rdquo; tabirinden başka bir tabir beyan edemezdi. &Ccedil;&uuml;nk&uuml; b&ouml;yle nuru tanımlamak m&uuml;mk&uuml;n değildir, sınırlamadan m&uuml;nezzeh, beyan etmekten uzaktır. Bu nur, her t&uuml;rl&uuml; sınır ve tavsif etmekten m&uuml;nezzeh olan Rabb&uuml;&rsquo;l-&Acirc;lemin&rsquo;in, Subbuh sıfatıyla beraberdir. Dolayısıyla Necm Suresi&rsquo;nde beyan edilen miracın semav&icirc; b&ouml;l&uuml;m&uuml;nde de mebde-i fail&icirc;, İsr&acirc; Suresi&rsquo;nde beyan edilen miracın d&uuml;nyev&icirc; b&ouml;l&uuml;m&uuml;nde olduğu gibi Rabb&uuml;&rsquo;l-&Acirc;lemin&rsquo;in celal ve tenzih sıfatıdır.</p>\n\n	<p>\n		4- Miracın ruhan&icirc; olduğunu akl&icirc; delil ile ispat etmek m&uuml;mk&uuml;nd&uuml;r ve nakl&icirc; deliller de bunu tamamen teyit ediyor. Ancak miracın beden ve ruhla beraber olduğunu nakl&icirc; delillerle ispat etmek kesin ve kat&icirc; olmasıyla birlikte, akl&icirc; delille kanıtlamak &ouml;yle kolay değildir. İnsaflı bir m&uuml;tefekkir, miracın cisman&icirc; olduğu konusunda din&icirc; kaynaklara bağlı olmayı kendisine bir vazife g&ouml;r&uuml;r. Mira&ccedil; olayında da aynıdır; ruhan&icirc; mira&ccedil; akl&icirc; delil ile ispat edilebilir ve nakl&icirc; delil de bunu teyit etmektedir.</p>\n\n	<p>\n		Cisman&icirc; mira&ccedil;, madd&icirc; &acirc;lemdeki hareket ve eylemlerle ilişkili olduğundan, Mescid-i Haram&rsquo;dan Beyt&uuml;&rsquo;l-Mukaddes&rsquo;e yapılan yolculuk ve g&ouml;ky&uuml;z&uuml;ndeki yolculuk, m&uuml;mk&uuml;n olan bir eylemdir. &Ccedil;&uuml;nk&uuml; bedenin d&uuml;nyada ve g&ouml;ky&uuml;z&uuml;nde hareket etmesi imk&acirc;nsız değildir. Ne bedenin g&ouml;ky&uuml;z&uuml;nde hareket etmesi muhaldir, ne de bedenin kısa s&uuml;rede bu g&ouml;ky&uuml;z&uuml; katmanlarını kat etmesi muhaldir. G&ouml;ky&uuml;z&uuml;nde, hareket yery&uuml;z&uuml;nde hareket gibi akl&icirc; olarak m&uuml;mk&uuml;nd&uuml;r ve hi&ccedil; mahzuru yoktur. Zira doğal yolculuğun şartı yavaş hareket etmek olmadığı gibi, hızlı hareket etmekte engel değildir. Eflaki ve g&ouml;ky&uuml;z&uuml; katmanlarını aşıp &ouml;teye ge&ccedil;menin imk&acirc;nsızlığı, ge&ccedil;miştekilerin yanlış vehimlerinin &uuml;r&uuml;n&uuml;d&uuml;r. Uzun bir yolculuğu kısa m&uuml;ddette ger&ccedil;ekleştirmenin imk&acirc;nsızlığını savunmak da, kabul edilemez bir d&uuml;ş&uuml;ncedir. Mucize ve keramet sahibi insanlar i&ccedil;in g&ouml;ky&uuml;z&uuml;ndeki yolculuk, yery&uuml;z&uuml;ndeki gibi basit ve kolaydır.</p>\n\n	<p>\n		Sebe&rsquo; Krali&ccedil;esi&rsquo;nin tahtının, bir g&ouml;z a&ccedil;ıp kapama m&uuml;ddetinde Yemen&rsquo;den Filistin&rsquo;e getirilmesi m&uuml;mk&uuml;n olduğu gibi, Resulullah&rsquo;ın (s.a.a) cisman&icirc; miracı da imk&acirc;n d&acirc;hilindedir.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&ldquo;Kitap&rsquo;tan biraz ilmi olan kimse ise: &lsquo;G&ouml;z&uuml;n&uuml; a&ccedil;ıp kapamadan ben onu sana getiririm!&rsquo; dedi.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><strong><sup>[24]</sup></strong></sup></a></strong></p>\n\n	<p>\n		&Ouml;yleyse: &ldquo;Bir anda uzun bir mesafeyi kat etmek m&uuml;mk&uuml;n değildir; dolayısıyla mira&ccedil; cisman&icirc; değildir.&rdquo; denilemez.</p>\n\n	<p>\n		Bazıları eflakte, cismin n&uuml;fuz etmesinin m&uuml;mk&uuml;n olmadığını ve maddenin felek&icirc; katmanları ge&ccedil;ip &ouml;teye ge&ccedil;mesinin muhal olduğunu, sadece y&ouml;nleri sınırlayan &ldquo;felek-i eflak&rdquo;ta ge&ccedil;erli olduğunu iddia etmişlerdir, diğer eflakte değil. Ama bu g&ouml;r&uuml;ş de doğru değildir. &Ccedil;&uuml;nk&uuml; evvela, bu alanda uzman olan b&uuml;y&uuml;k muhakkik Nasiruddin Tus&icirc;: &ldquo;Y&ouml;nleri sınırlayan eflak ile diğer eflak arasında bu konuda hi&ccedil;bir fark yoktur. Eflaki delip &ouml;teye ge&ccedil;menin imk&acirc;nsızlığını belirten delil (eğer doğruysa), b&uuml;t&uuml;n eflaki kapsar.&rdquo; diyor. İkincisi; eğer bunu kabul edersek, o zaman Resulullah&rsquo;ın (s.a.a) miracının nihayet noktasının felek-i azamdan aşağı olmasını kabullenmemiz gerekecektir.</p>\n\n	<p>\n		Cisman&icirc; miracı tersim, tasvir ve beyan etmek i&ccedil;in, Resulullah&rsquo;ın (s.a.a) bedeninin latif olduğu tezini savunmak da yeterli değildir. &Ccedil;&uuml;nk&uuml; madd&icirc; beden, letafetin en son merhalesinde olsa ve ruha bağlılığının son merhalesine ulaşsa dahi, madd&icirc; ve hiss&icirc; &ouml;zelliklerini koruyarak misal &acirc;lemine giremezken, akıl &acirc;lemine girmesi nasıl d&uuml;ş&uuml;n&uuml;lebilir?</p>\n\n	<p>\n		Bazıları ş&ouml;yle demişlerdir: &ldquo;Resulullah&rsquo;ın zahiri batınının &ouml;z&uuml;, batını zahiriyle m&uuml;ttehittir. O Hazret&rsquo;in ruhu cisimleştiğinden ve cismi de ruhlaştığından bedeninin g&ouml;lgesi yoktur.&rdquo; Bu yorum ve tahlil de sorunu &ccedil;&ouml;zmekten uzaktır. &Ccedil;&uuml;nk&uuml; m&uuml;cerredin, b&uuml;t&uuml;n tecerr&uuml;t &ouml;zelliklerini koruyarak tabiat &acirc;leminde var olması m&uuml;mk&uuml;n değildir. Aynı şekilde madd&icirc; bir varlığın, madde &ouml;zelliklerini koruyarak -ne kadar latif olursa olsun- m&uuml;cerret olan akıl &acirc;lemine gitmesi m&uuml;mk&uuml;n değildir. Eğer, bedenin letafetinden maksat, bedenin tecerr&uuml;d&uuml; (soyutlaşması) ise, o zaman miracın sadece ruhan&icirc; olması gerekiyor; &ccedil;&uuml;nk&uuml; maddenin letafeti, madd&icirc; bir varlığın, m&uuml;cerret akıl &acirc;lemine gidebilmesini sağlamaz.</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İsra, 111</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;lk, 1</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Yasin, 83</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Fecr, 4</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nehc&uuml;lbelağa, Hutbe, 160</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;zzemmil, 7</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;zzemmil, 6</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ahzab, 70-71</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kadir, 1</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enfal, 43</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fetih, 27</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 185</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur, 36</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yasin, 82</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zuhruf, 42</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra, 60</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam, 75</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enfal, 43</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm 1-3</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatiha, 5</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm, 10</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm, 8-9</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm, 14-16</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Neml, 40</p>\n	</div>\n</div>','Resulullah’ın (s.a.a) Miracı','','publish','closed','open','','resulullahin-s-a-a-miraci','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2665',0,'post','',0),(2666,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Ey insanlar! Aranızda &ouml;yle bir şey bırakıyorum ki, ona sarıldığınız taktirde sapmazsınız; o, Allah&rsquo;ın kitabı ve soyum olan Ehl-i Beyt&rsquo;imdir.</p>','Hz. Muhammed (s.a.v):','','publish','closed','open','','hz-muhammed-s-a-v','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2666',0,'post','',0),(2667,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Burada Hz. Hatice&#39;nin Hz. Resulullah&#39;la evlenme olayına ge&ccedil;meden &ouml;nce şunu hatırlatmamız gerekir ki bir &ccedil;ok muhakkik &acirc;lim ve tarih&ccedil;inin de&nbsp; dediği ve &ccedil;eşitli delillerle ispatlamaya &ccedil;alıştığı gibi, Hz. Hatice Resul-i Ekrem&#39;den (s.a.a) &ouml;nce kimseyle evlenmemiş ve b&acirc;kire olarak Allah Resul&uuml; ile ilk evliliğini ger&ccedil;ekleştirmiştir. Biz makalemizin sonunda bu iddiayı delilleriyle birlikte sizlere ispatlamaya &ccedil;alışacağız inşallah.<br />\n	Evet dediğimiz gibi Hz. Hatice uzun yıllar beklemiş ve b&uuml;t&uuml;n Kureyş kabilelerinin b&uuml;y&uuml;klerini reddederek Resulullah gibi manevi değerlerle donatılmış birisini aramış ve karşılaşınca da bizzat kendisi evlenme teklifinde bulunmuştur. &Ouml;te yandan Allah Resul&uuml; de Hz. Hatice kendisinden bir hayli yaşlı olmasına rağmen, onda g&ouml;rd&uuml;ğ&uuml; fazilet, iffet ve insan&icirc; değerlerden dolayı onun evlilik teklifine seve-seve olumlu cevap vermiş ve evlenmişti.<br />\n	Bazı batılı yazarlar, İslam&#39;a ve Resulullah&#39;a olan d&uuml;şmanlıklarından dolayı, Allah Resul&uuml;&#39;n&uuml;n Hz. Hatice&#39;nin servetinden dolayı onunla evlendiği ortaya s&uuml;rm&uuml;şlerdir. Halbuki Resulullah&#39;ın hayatını az da olsa araştıranlar biliyorlar ki Resulullah&#39;ın asla değer vermediği şeylerden birisi de d&uuml;nya malı idi.&nbsp; Kaldı ki evlenme teklifinde bulunan, bizzat Hz. Hatice&#39;nin kendisi idi, Resulullah (s.a.a) değil. Sonra Resul-i Ekrem&#39;in evlendikten sonra Hz. Hatice&#39;ye g&ouml;sterdiği&nbsp; sevgi muhabbet ve saygı (ki bu Hz. Hatice&#39;nin &ouml;l&uuml;m&uuml;nden sonra bile b&uuml;t&uuml;n sıcaklığıyla devam etmiş ve hatta bu durum bazı diğer hanımlarının kıskan&ccedil;lık duygularını kabartmış ve Resulullah&#39;a itirazda bulunmuşlardı) en a&ccedil;ık şekilde Allah Resul&uuml;&#39;n&uuml;n Hz. Hatice&#39;nin serveti değil, fazilet ve insan&icirc; değerlerinden dolayı onunla evlendiğini g&ouml;steriyor. Evlendikten sonra dahi Hz. Hatice, g&ouml;n&uuml;ll&uuml; olarak servetini İsl&acirc;m yoluna harcamış ve hi&ccedil;bir zaman Resulullah bu konuda bir teklifte bulunmamıştı. Nitekim bu servetin hepsi İsl&acirc;m&icirc; hedefler uğruna harcanmış ve kendilerine hi&ccedil;bir şeyi biriktirmemişlerdi.</p>','Namaz\'ın Hikmeti','','publish','closed','open','','namazin-hikmeti','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2667',0,'post','',0),(2668,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p style=\"text-align: right;\">\n	<strong>Dr. Muhammed Davudi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	İslam dini &uuml;&ccedil; kısımdır: İnan&ccedil;lar, ahlak konuları ve ahk&acirc;m. İslami ilimlerin &ndash;&uuml;&ccedil;te biri civarı- b&uuml;y&uuml;k bir kısmını inan&ccedil; ile ilgili ilimler oluşturur.</p>\n\n<p>\n	İnan&ccedil; eğitimi konusunu işlemek birka&ccedil; a&ccedil;ıdan zaruridir:</p>\n\n<p>\n	İlki, inan&ccedil;ların İslam dininin bir par&ccedil;asını oluşturuyor olmasıdır. Bu y&uuml;zden M&uuml;sl&uuml;man bir şahsın dindarlığı, inan&ccedil; a&ccedil;ısından bir eksikliği olmadığında k&acirc;mil ve kabul edilebilir olacaktır. Bir&ccedil;ok ayette bu nokta &uuml;zerinde durulmuştur. Allah, Bakara suresinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Peygamber Rabbinden kendine indirilene iman etmiştir. B&uuml;t&uuml;n m&uuml;minler de Allah&rsquo;a, meleklerine, kitaplarına ve peygamberlerine iman etmiştir.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Lokman suresinde de Lokman&rsquo;ın s&ouml;z&uuml;yle ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey oğlum! Allah&rsquo;a şirk koşma. Hi&ccedil; ş&uuml;phesiz şirk, ger&ccedil;ekten b&uuml;y&uuml;k bir zul&uuml;md&uuml;r.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Başka bir ayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah kendisine ortak koşmayı elbette bağışlamaz, bundan aşağısını dilediğine bağışlar. Allah&rsquo;a ortak koşan kimse, ş&uuml;phesiz b&uuml;y&uuml;k bir g&uuml;nah işlemiş olur.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Başka bir ayette a&ccedil;ık&ccedil;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kim Allah&rsquo;ı, meleklerini, kitaplarını, peygamberlerini ve ahiret g&uuml;n&uuml;n&uuml; ink&acirc;r ederse, ş&uuml;phesiz derin bir sapıklığa sapmış olur.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;K&uuml;fre sapan kimseler ve ayetlerimizi yalan sayanlar (var ya), işte onlardır cehennem ehli olanlar ve onlar onda temelli kalıcılardır.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İkincisi, g&uuml;n&uuml;m&uuml;zde &uuml;zerinde durulan, dinin &ouml;nemli kullanım alanlarından bir kısmının inan&ccedil;lara ve bunların sonu&ccedil;larına bağlı olmasıdır. Hayata anlam kazandırmayı, yalnızlık, zul&uuml;m ve adaletsizlik duyguları, &ouml;l&uuml;mden korkunun yok edilmesi gibi acılara ve sıkıntılara anlam vermeyi ancak din başarabilir. Bu sebeple bazıları insanın dine ihtiyacının, hatta dinin kalıcılığının dinin bu işlevlerinden kaynaklandığına inanmaktadırlar. Bu işlevler genellikle din&icirc; inan&ccedil;ların mahsul&uuml;d&uuml;r, dinin diğer kısımlarının değil.</p>\n\n<p>\n	&Ouml;l&uuml;mden korkmanın sebebi, insanın sonsuzluğu sevmesidir ve &ouml;l&uuml;m, bu eğilimin karşısında b&uuml;y&uuml;k bir engeldir. Biz &ouml;l&uuml;me kavuşacağımız g&uuml;nden korkuyoruz. Din &ouml;l&uuml;m&uuml;, sonsuzluğa zıt olacak şekilde tefsir etmemektedir. Din diyor ki: İnsan &ouml;l&uuml;mden sonra da canlıdır ve hayatına devam eder. Hatta &ouml;l&uuml;mden sonraki hayat &ndash;bazı şartlara bağlı olarak- bu d&uuml;nyadaki hayattan daha iyidir. Bu işlevin mead inancına bağlı olduğu a&ccedil;ıktır ve meadı kabul etmeyen kimsenin &ouml;l&uuml;m korkusu aynen devam eder.</p>\n\n<p>\n	Hayatın anlamlı &ndash;yani bu d&uuml;nyadaki hayatı i&ccedil;in makul bir sebebinin- olması da b&ouml;yledir. Bir kimsenin kendi yaşamı i&ccedil;in kabul edilebilir bir sebebi olursa yaşam onun i&ccedil;in anlam kazanır ve neticede tahamm&uuml;l edilebilir ve zevkli olur. Bunu başaramayan bir kimse i&ccedil;inse yaşam kendini tekrar eden, sıkıntılı ve tahamm&uuml;l edilemez olur. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir kimse a&ccedil;ısından yaşam gelir elde etmek i&ccedil;in &ccedil;alışmak ve gelir elde etmek de yaşamak i&ccedil;indir veya yaşam yani hayatta kalmak i&ccedil;in yemek ve uyumak, yemek ve uyumak i&ccedil;in hayatta kalmak demektir.</p>\n\n<p>\n	İnsanın yaşamına doğru tefsirle anlam veren sadece dindir. Dine g&ouml;re Allah&rsquo;ın insanı yaratırken bir hedefi vardı. O insanı, iradesiyle ve bilin&ccedil;li olarak tek&acirc;m&uuml;l yolunu kat etmesi i&ccedil;in yarattı. Bu hedefe de ancak Allah&rsquo;a ibadet ve kulluk yoluyla ulaşılabilir. Allah&rsquo;a ve Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetine inanmadan bu işlevin ger&ccedil;ekleşmeyeceği a&ccedil;ıktır. Allah&rsquo;a ve Peygamberine (s.a.a) iman etmeyen kimse, dinin d&uuml;nya ve insan hakkındaki tefsirini kabul edemez. Bu sebeple de yaşam i&ccedil;in kabul edilebilir bir anlama ulaşamaz.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, inan&ccedil;ların diğer iki kısmın, yani ahlak konularının ve ahk&acirc;mın da temel ve esası olmasıdır. Kişi ahlak, ahk&acirc;m ve ibadetlerle ilgili emirlere ancak İslam&rsquo;ın s&ouml;ylediği yeg&acirc;ne Allah&rsquo;ın varlık &acirc;lemini ve varlıkları yarattığını ve k&acirc;inatı ve insanı yaratırken bir hedefi olduğunu kabul ederse uyacaktır. Hz. Muhammed&rsquo;i (s.a.a), mesajlarını kullarına tebliğ etmesi i&ccedil;in yollamıştır. Kulları da onun emirlerine itaat etmekle y&uuml;k&uuml;ml&uuml;d&uuml;r. Bu d&uuml;nyada Allah&rsquo;ın emirlerine uyanları, Allah &ouml;d&uuml;llendirecektir, uymayanları da cezalandıracaktır. İnsanın hayatı bu d&uuml;nyayla sınırlı değildir. İnsanlar &ouml;l&uuml;mden sonra da yaşarlar ve kıyamet g&uuml;n&uuml; hep birlikte haşredilirler. Hesapları g&ouml;r&uuml;l&uuml;r ve onlara bir zerre bile haksızlık edilmeden, kendilerine uygun &ouml;d&uuml;l ve cezaya ulaşırlar. Bu hususlarda ş&uuml;phesi olan kimsenin namaz kılmasının, oru&ccedil; tutmasının vb. veya İslam&rsquo;ın ahlaki emirlerine bağlı olmasının beklenemeyeceği a&ccedil;ıktır.</p>\n\n<p>\n	Elbette bir kimsenin bunlara inanması ama yine de dinin emirlerini yerine getirmede ciddiyet g&ouml;stermemesi m&uuml;mk&uuml;nd&uuml;r. Ancak yine de bu, bir kimsenin bunlara inanmadan İslami emirlere bağlı olacağı anlamına gelmez. Aksine İslam inan&ccedil;larına inanmak, İslam dininin diğer emirlerine bağlı olmak i&ccedil;in &ndash;yeterli değil- gerekli şarttır. Yani eğer bir kimse bunlara inanmazsa hi&ccedil;bir zaman İslami emirlere bağlı olmayacaktır. Sonu&ccedil; olarak inan&ccedil;, din emirlerine bağlı olmak i&ccedil;in her ne kadar yeterli olmasa da gerekli şarttır. Bu sebeple din ve dindarlık karşıtlarının dini zayıflatmak i&ccedil;in yaptıkları ilk ve &ouml;nemli iş, din&icirc; inan&ccedil;larda ş&uuml;phe oluşturmak ve sonra yanlışlıklarını ispata &ccedil;alışmaktır.</p>\n\n<p>\n	Bu y&uuml;zden inan&ccedil; eğitimi &uuml;zerinde &ccedil;alışmak, ahlak ve ibadet eğitimi &uuml;zerinde &ccedil;alışmaktan &ouml;nceliklidir. Bu y&uuml;zden onu, diğer kısımlardan &ouml;nce tuttuk.</p>\n\n<p>\n	İslami inan&ccedil;lar &ccedil;ok &ccedil;eşitli ve geniştir. İnan&ccedil;lar arasında bazıları &ccedil;ok &ouml;nemli oldukları ve din&icirc; metinlerde &uuml;zerlerinde &ccedil;ok&ccedil;a durulduğu i&ccedil;in &ldquo;İnan&ccedil; esasları&rdquo; başlığıyla sunuldular. Diğer inan&ccedil;lar da genellikle bir şekilde bu esaslara d&ouml;nmektedirler. İslam&rsquo;ın inan&ccedil; esasları şunlardır: Tevhid, adalet, n&uuml;b&uuml;vvet, imamet ve mead. Tevhid ve adalet, Allah&rsquo;ın sıfatlarından iki tanesidir ve İslami metinlerde &uuml;zerinde &ccedil;ok durulduğu i&ccedil;in iki inan&ccedil; esası olarak yer almaktadırlar. Bu kitapta bu iki esası, Allah&rsquo;ı tanıma başlığı altında sunuyoruz.</p>\n\n<p>\n	Bununla birlikte bu kısımda bahsedilen konular, Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) siyerinin 1- Allah&rsquo;ı tanıma, 2- N&uuml;b&uuml;vvet, 3- İmamet, 4- Mead b&ouml;l&uuml;mlerinde incelenmesidir.</p>\n\n<p>\n	Bu konuları Peygamber&rsquo;in (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) siyerinde incelerken şu iki soruya cevap bulma peşindeydik:</p>\n\n<p>\n	1- Peygamber (s.a.a) ve Ehl-i Beyt (a.s) bu konuları nasıl &ouml;ğretiyorlardı?</p>\n\n<p>\n	2- Onlar bu konuları &ouml;ğretirken hangi noktalara riayet ediyorlardı?</p>\n\n<p>\n	Burada şu noktayı hatırlatalım ki Masumların (a.s) siyeri işlevsel noktaları beyan meziyetine sahiptir. Ancak inan&ccedil; konularının her biriyle ilgili siyerlerin dağınık ve az bulunur olmasından dolayı t&uuml;m bu konular mantıklı bir d&uuml;zene g&ouml;re ve kapsamlı olarak incelenememektedir. Aksine hakkında bir siyer olan her bir konu &uuml;zerinde &ccedil;alışmak gerekmektedir. Bununla birlikte bu konuların her biri hakkında kapsamlı ve k&acirc;mil bir bahis sunulması beklenmemelidir ve aslında bu, Masumların (a.s) eğitimsel siyerine odaklanmayı kısıtlayan sebeplerdendir.</p>\n\n<h3>\n	Birinci B&ouml;l&uuml;m<br />\n	Masumların (a.s) Siyerinde Allah&rsquo;ı Tanımanın Niteliği ve Allah&rsquo;a ve Sıfatlarına İnancın Oluşturularak Kuvvetlendirilmesi</h3>\n\n<p>\n	Rivayetlerde &ldquo;Marifetullah&rdquo; diye tabir edilen Allah&rsquo;ı tanıma ve Ona iman, İslam&rsquo;ın temel taşıdır ve y&uuml;ce bir değere sahiptir. Emiru&rsquo;l-Muminin Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Marifetullah, marifetin en y&uuml;ce mertebesidir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Peygamber (s.a.a) de Allah&rsquo;ı bilmeyi, amellerin en &uuml;st&uuml;n&uuml; saymıştır:</p>\n\n<p>\n	&ldquo;Amellerin en &uuml;st&uuml;n&uuml;, Allah&rsquo;ı bilmektir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Dindarlığın ilk mertebesi de Allah&rsquo;ı tanımak ve ona iman etmektir. Nitekim dindarlığın en y&uuml;ce mertebesi de Allah&rsquo;ı tanıma ve marifette en y&uuml;ksek &ouml;l&ccedil;&uuml;ye ulaşmaktır.</p>\n\n<p>\n	Bu y&uuml;zden İslami eğitimin en &ouml;nemli hedefi, kişileri Allah&rsquo;ı tanımaya ve Ona inanmaya ulaştırmak ve de Allah&rsquo;ı tanıma ve Ona inancı artırmaktır.</p>\n\n<p>\n	Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;i (a.s), en b&uuml;y&uuml;k din&icirc; eğitimciler unvanıyla bu hedefi takip ediyorlardı ve t&uuml;m yaşamlarını halkı bu y&ouml;ne doğru hidayete vakfetmişlerdi. Bu sebeple bu konuda onların siyerini Allah&rsquo;ı tanımanın ve Ona imanın eğitimi ve &ouml;ğretimi alanında inceleyeceğiz. Bu incelemenin hedefi şu sorulara cevap bulmaktır: Acaba Peygamber (s.a.a) ve Ehl-i Beyt (a.s) Allah&rsquo;ı tanımada Allah&rsquo;ın varlığı esasını farz ve ispat edilmiş olarak mı kabul ediyorlardı? Allah&rsquo;ın varlığını ispatlamak i&ccedil;in nasıl amel ediyorlardı? Allah&rsquo;ı tanıtırken nelerin &uuml;zerinde duruyorlardı? Kişilerin Allah&rsquo;a imanını ve tanımalarını sağlayıp kuvvetlendirmek i&ccedil;in nasıl amel ediyorlardı?</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları şu d&ouml;rt başlık altında sunulacaktır: 1- Allah&rsquo;ın varlık esasının kabul&uuml;, 2- A&ccedil;ık ve anlaşılabilir delillerden faydalanılması, 3- Sıfatları yoluyla Allah&rsquo;a marifet &uuml;zerinde durulması, 4- Allah&rsquo;la irtibatın kurularak korunması.</p>\n\n<p>\n	<strong>1- Allah&rsquo;ın Varlık Esasının Kabul&uuml;</strong></p>\n\n<p>\n	Masumlar (a.s) Allah&rsquo;ı tanıtırken ve Allah&rsquo;a imanı oluşturup kuvvetlendirirken Allah&rsquo;ın varlık esasını kabul ediyorlar ve eğitim alana Allah&rsquo;ın sıfatlarını ve Allah&rsquo;a karşı vazifelerini anlatıyorlardı.</p>\n\n<p>\n	Elbette bu durum Masumlar&rsquo;a (a.s) mahsus değildir. Kur&rsquo;an&rsquo;da da Allah&rsquo;ın varlığı esası kabul edilmiş ve Allah&rsquo;ın varlığına dair ş&uuml;phe, ink&acirc;r mefhumuyla &ndash;ki ş&uuml;phenin reddi anlamındadır- beyan edilmiştir:</p>\n\n<p>\n	&ldquo;Peygamberleri dedi ki: &ldquo;Allah hakkında mı ş&uuml;phe (etmektesiniz)? O, g&ouml;kleri ve yeri yaratandır.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Burada şu soru ortaya &ccedil;ıkmaktadır: Neden Masumlar (a.s) eğitim alanların karşısında Allah&rsquo;ın varlık esasını kabul ediyorlardı?</p>\n\n<p>\n	İlk cevap şudur: Masumların (a.s) muhataplarının b&uuml;y&uuml;k &ccedil;oğunluğu, &ouml;zellikle İslam&rsquo;ın ilk zamanlarında, bir veya &uuml;st&uuml;n birka&ccedil; g&uuml;c&uuml;, varlık &acirc;lemini yaratan, ortaya &ccedil;ıkaran olarak kabul etmişlerdi. Bu konuda bir ş&uuml;pheleri yoktu. Cahiliye d&ouml;neminde Arabistan halkı birka&ccedil; inanca sahipti: Bir gurup Allah&rsquo;a ve vahdaniyetine inanıyordu (muvahhitler), bir başka gurup Allah&rsquo;a inanıyor ve kendilerini Allah&rsquo;a yaklaştırdığı d&uuml;ş&uuml;ncesiyle putlara tapıyordu (m&uuml;şrikler), bir gurup ise fayda ve zararın putların elinde olduğuna inanarak sadece putlara tapıyordu (putperestler). Yahudi, Hıristiyan, Mecus&icirc;, Zındık, Mutavakkıf<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> olan başka guruplar da vardı.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Neticede Arap yarımadasındaki dinlerin &ccedil;oğunda k&acirc;inatın yaratıcısı olan daha &uuml;st&uuml;n bir g&uuml;c&uuml;n varlığına inan&ccedil; vardı. Masumlar&rsquo;ın (a.s) &ouml;ğrencileriyle Allah&rsquo;ın varlık esası hakkında ihtilafları olmadığından, delil ve burhanla Allah&rsquo;ın varlığını ispatlamaya da gerek olmuyordu. İhtilaf konusu olan, Allah&rsquo;ın birliği konusuydu ve hem Kur&rsquo;an&rsquo;da, hem de Masumların (a.s) siyerinde Allah Teala&rsquo;nın vahdaniyetini ispat ve kendisine ortak koşulanların ilahlığı iddiasını reddetmek i&ccedil;in bir&ccedil;ok delil sunulmuştur.</p>\n\n<p>\n	İkinci cevap şudur: Masumlar (a.s) Allah&rsquo;ın varlık esasını kabul ediyorlardı. Zira bu işte &ouml;zel eğitimsel d&uuml;ş&uuml;nceleri vardı.</p>\n\n<p>\n	Eğitimsel d&uuml;ş&uuml;ncelerin ilki, insanın fıtratı gereği kelami delillere ve karmaşık felsefelere ihtiya&ccedil; duymadan bu k&acirc;inatın bir yaratıcısı olduğu sonucuna ulaşabilmesidir. K&acirc;inatın yaratılışındaki b&uuml;t&uuml;n bu azamet, dikkat, ilim ve bilince bakarak bir yaratıcı olmadan meydana gelmesine imk&acirc;n olmadığı anlaşılabilir. Gazal&icirc; bunun hakkında ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın insan kalbine inayeti, onu daha en başında, bir delile ve burhana ihtiya&ccedil; duymadan imanı kabule hazır kılmasıdır. Halkın avamının inancı, telkin ve taklitten başka bir yolla mı h&acirc;sıl olmuştur? Elbette bu inan&ccedil; başta zayıftır ve takviye edilmelidir ama bunun yolu cedel (tartışma) ve kelam değildir. Kur&rsquo;an tilavetiyle, tefsirle, hadisle ve anlamıyla ve de ibadetle meşgul olmaktır. Bu, inan&ccedil;larını s&uuml;rekli olarak daha da sağlamlaştırır&hellip; Telkin, iman tohumunun g&ouml;ğ&uuml;se ekilmesi gibi ve bu ameller de onları sulamak ve bakımlarını yapmak gibidir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Allah&rsquo;ın varlık esası fıtrata dayanan ve neredeyse kesin bir ger&ccedil;ektir. Her insan, biraz d&uuml;ş&uuml;nerek onu bulabilir ve karmaşık deliller sunulmasına gerek yoktur. Masumlar (a.s) da bu y&uuml;zden Allah&rsquo;ın varlığını ispata &ccedil;alışmıyorlardı.</p>\n\n<p>\n	Eğitimsel d&uuml;ş&uuml;ncelerin ikincisi şudur: Allah&rsquo;ın varlığı konusunda &ccedil;alışmak ve Allah&rsquo;ın varlığını ispatlamak i&ccedil;in karmaşık kelam ve felsefeye dayanan delilleri getirme yolu, boş ve faydasız bir iştir. Zira bu delillerde soyut kavramlardan faydalanılır ve bu kavramlar &ccedil;ocukların ve halkın &ccedil;oğunun anlayacağı t&uuml;rden değildir. Bu sebeple Allah&rsquo;ın varlığını ispatta ve Allah&rsquo;a imanın oluşturularak kuvvetlendirilmesinde bir rolleri yoktur. Ayetullah Emin&icirc; bu konuda ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	&ldquo;Felsef&icirc; konular ve deliller, evvela &ccedil;ocukların anlayışı ve g&uuml;c&uuml; dışındadır. Bu konularla karşılaştıklarında onları sadece ezberlerler. İkincisi, felsef&icirc; deliller dini savunmada faydalıdır ve iman oluşturulmasında pek tesirleri yoktur. Bu sebeple bu delillerin kullanılmaması gerekir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bununla beraber Allah&rsquo;ın varlık esası &uuml;zerinde &ccedil;alışmak ve felsefe ve kelama dayalı delil ve burhanlarla ispatlamaya uğraşmak faydasız bir iştir.</p>\n\n<p>\n	Eğitimsel d&uuml;ş&uuml;ncelerin &uuml;&ccedil;&uuml;nc&uuml;s&uuml; şudur: Bu konu &uuml;zerinde &ccedil;alışmak sadece faydasız değil, zararlıdır da. Zira bu konuların sunulması, bir tanrının var olmayabileceği anlamına da gelmektedir. Bu nokta, &ouml;ğrencinin Allah&rsquo;ın varlığı konusunda ş&uuml;phe etmesine yol a&ccedil;abilir. Bir eğitimci bununla ilgili ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuk i&ccedil;in Allah&rsquo;ın varlığının ispatı, y&uuml;ce Allah&rsquo;ın varlığının olmayabileceği anlamını da taşıyabilir&hellip; (Ve bu,) yolu &ccedil;ocuğa a&ccedil;arak varlığı hakkında ş&uuml;pheye d&uuml;ş&uuml;rebilir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bu şekilde, Masumlar (a.s) Allah&rsquo;ın varlık esasını kabul ediyor ve felsefe ve kelama dayalı delillerle ispatı yoluna gitmiyorlardı. Zira bu deliller sadece &ccedil;ocukların ve halkın &ccedil;oğunluğunun anlayacağı t&uuml;rden olmamakla ve iman ve inan&ccedil;la sonu&ccedil;lanmamakla kalmıyor, Allah&rsquo;ın varlığında ş&uuml;pheye d&uuml;şme yolunu da a&ccedil;ıyorlar.</p>\n\n<p>\n	<strong>2-&nbsp; A&ccedil;ık ve Anlaşılabilir Delillerden Faydalanma</strong></p>\n\n<p>\n	S&ouml;ylenilenler, Masumların (a.s) hi&ccedil;bir zaman Allah&rsquo;ın varlığını ispat i&ccedil;in delil sunmadıkları anlamına gelmemektedir. Siyerlerine genel bir bakış, Allah&rsquo;ın varlığını ispat i&ccedil;in &ccedil;ok sayıda delil sunduklarını g&ouml;stermektedir. &Ouml;rneğin Kafi kitabında bir b&ouml;l&uuml;mde &ldquo;Hudusu&rsquo;l-Alem ve İsbatu&rsquo;l-Muhaddis&rdquo; başlığı a&ccedil;ılmış ve burada Allah&rsquo;ın varlığını ve tevhidi ispat eden rivayetler ve deliller getirilmiştir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Bu siyerlerden bir tanesini zikretmekle yetiniyoruz:</p>\n\n<p>\n	&ldquo;Mufazzal bin &Ouml;mer, Peygamber&rsquo;in (s.a.a) kabri kenarında İbni Ebi&rsquo;l-Evca&rsquo;nın ink&acirc;rcı s&ouml;zlerini işitince rahatsız olarak İmam Sadık&rsquo;ın (a.s) yanına gidiyor. İmam ona rahatsızlığının sebebini soruyor ve o da sebebini anlatıyor. İmam (a.s) ona ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Yarın sabah erkenden yanıma gel, sana Allah&rsquo;ın k&acirc;inatı ve k&acirc;inattakileri yaratırken kullandığı ilim ve hikmeti &ouml;ğreteyim. &Ouml;yle ki ibret alanlar ondan ibret alsınlar, m&uuml;minler onunla huzur bulsunlar ve dinsizler hayrete d&uuml;şerek başıboş dolansınlar.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İmamlar&rsquo;ın (a.s) dostları ve &ouml;ğrencileri, dinsizlerle m&uuml;nazara ederken Allah&rsquo;ın varlığını ispat hususunda sorun yaşadıklarında İmamlar (a.s) onları y&ouml;nlendiriyorlardı. Bu siyerlerden iki &ouml;rneğe tevecc&uuml;h ediniz.</p>\n\n<p>\n	İlk &ouml;rnek:</p>\n\n<p>\n	Bir adam İmam Rıza&rsquo;nın (a.s) yanına geldi ve ş&ouml;yle dedi: &ldquo;Yebne Resulullah! &Acirc;lemin yaratılmış olduğunun delili nedir?&rdquo; Buyurdu ki:</p>\n\n<p>\n	&ldquo;Sen yoktun, oldun. Oysa biliyorsun ki ne kendin kendini yarattın, ne de benzerin seni yarattı.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İkinci &ouml;rnek:</p>\n\n<p>\n	Abdullah Deysan&icirc;, Hişam bin Hikem&rsquo;e ş&ouml;yle sordu: &ldquo;Acaba bir tanrı var mı?&rdquo; Hişam &ldquo;Evet&rdquo; dedi. &ldquo;Mutlak kadir midir?&rdquo; dedi. Hişam &ldquo;Evet&rdquo; dedi. Deysan&icirc; &ldquo;Acaba d&uuml;nya k&uuml;&ccedil;&uuml;lmeden ve yumurta b&uuml;y&uuml;meden, t&uuml;m d&uuml;nyayı bir yumurtanın i&ccedil;ine yerleştirebilir mi?&rdquo; dedi. Hişam &ldquo;Bana m&uuml;hlet ver&rdquo; dedi. Deysan&icirc; de &ldquo;Sana bir yıl m&uuml;hlet veriyorum&hellip;&rdquo; dedi. Sonra Hişam İmam Sadık&rsquo;ın (a.s) yanına giderek konuyu anlattı. O da cevabı ona &ouml;ğretti.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bu siyerlere dikkat edilirse g&ouml;r&uuml;lmektedir ki evvela Masumlar&rsquo;ın (a.s) Allah&rsquo;ın varlığını ispat i&ccedil;in sundukları deliller halkın geneli i&ccedil;in a&ccedil;ık ve anlaşılabilirdi. İkincisi, İmamlar (a.s) &ouml;ğrencinin kendisi Allah&rsquo;ın varlığında ş&uuml;pheye d&uuml;şt&uuml;ğ&uuml;nde ve İmam&rsquo;dan (a.s) yol g&ouml;stermesini istediğinde veya toplumda Allah&rsquo;ın varlığıyla ilgili ş&uuml;pheler reva&ccedil;ta olduğunda Allah&rsquo;ın varlığını ispat konusuna giriyorlardı.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>3-&nbsp; Allah&rsquo;ın Sıfatlarını Tanıtma &Uuml;zerinde Durma</strong></p>\n\n<p>\n	Masumların (a.s) eğitimsel siyerinde olan konulardan bir diğeri, Allah&rsquo;ın sıfatlarına fazlasıyla tevecc&uuml;h etmek, &uuml;zerinde durmak ve M&uuml;sl&uuml;manları bu sıfatlarla tanıştırmaktır. Şimdi bu siyerlerden iki &ouml;rnek veriyoruz.</p>\n\n<p>\n	<strong>Birinci &ouml;rnek:</strong></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) yanına esirleri getirdiler. Esirlerden bir kadın g&ouml;ğs&uuml;nden s&uuml;t sağıyordu, esirlerin arasında bir &ccedil;ocuk g&ouml;rd&uuml;ğ&uuml;nde onu alarak g&ouml;ğs&uuml;ne yapıştırıyor ve ona s&uuml;t veriyordu. Peygamber (s.a.a) bize ş&ouml;yle buyurdu: &ldquo;Bu kadın kendi &ccedil;ocuğunu ateşe atar mı?&rdquo; Dedik ki: &ldquo;Eğer atmama şansı varsa atmaz.&rdquo; O zaman Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Allah kullarına, bu kadının evladına olduğundan daha şefkatlidir.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>İkinci &ouml;rnek:</strong></p>\n\n<p>\n	Bir adam i&ccedil;inde yavruların da olduğu bir kuş yuvasını getiriyordu. O yavruların ana-babası da peşinden u&ccedil;uyor, onun ellerine konuyorlardı. Peygamber (s.a.a) ashabına d&ouml;nerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu iki kuşun yavrularına g&ouml;sterdikleri davranışlara şaşırıyor musunuz? Beni hak &uuml;zere g&ouml;nderene andolsun ki Allah kullarına, bu iki kuşun evlatlarına olduğundan daha şefkatlidir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu iki siyer a&ccedil;ık&ccedil;a Peygamber&rsquo;in (s.a.a), Allah&rsquo;ın sıfatlarını tanıtma &uuml;zerinde fazlasıyla durduğu ger&ccedil;eğini g&ouml;stermektedir.</p>\n\n<p>\n	İslami metinlerde de Allah&rsquo;ın sıfatlarını tanıtma &uuml;zerinde &ccedil;ok durulmuştur. Kur&rsquo;an&rsquo;da Allah, sıfatlar yoluyla insanlara tanıtılmıştır. Bir&ccedil;ok ayette Allah; Semi&rsquo;, &Acirc;lim<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a>, Fazıl<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>, Hayy, Kayyum, &Acirc;li, Azim<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>, Gani, Hamit<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a>, Rauf, Rahim<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> ve Gafur<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> olarak sıfatlandırılmıştır.</p>\n\n<p>\n	Allah&rsquo;ın sıfatlarını tanıtmak, marifetin ve Allah&rsquo;a inancın gelişmesi ve artmasında işe yarar y&ouml;ntemlerden birisidir. Bu y&ouml;ntemde eğitimci, Allah Te&acirc;la&rsquo;nın mahiyetinin tasvirini resmetmeye yoğunlaşacağına, &ouml;ğrenci i&ccedil;in Allah&rsquo;ın cemal ve celal sıfatlarını tasvir etmeye &ccedil;alışmaktadır. Bu y&ouml;ntemin kendine has &uuml;st&uuml;nl&uuml;kleri vardır:</p>\n\n<p>\n	1- Kullanılan kavramlar a&ccedil;ık ve halkın &ccedil;oğu a&ccedil;ısından kolaylıkla anlaşılabilirdir. Şefkat, affetme, kesinlik vb. herkesin s&uuml;rekli kullandığı kavramlardandırlar. Bu y&uuml;zden anlaşılmaları, &ouml;zellikle de &ndash;Masumlar&rsquo;ın (a.s) siyeri gibi- bir &ouml;rnek sunumuyla beraber olursa kolaydır.</p>\n\n<p>\n	2- Bu y&ouml;ntemde herkes tarafından anlaşılması g&uuml;&ccedil; olan intiza&icirc;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> ve karmaşık felsefe ve kelamla ilgili kavramlar kullanılmamıştır.</p>\n\n<p>\n	3- Bu y&ouml;ntemde &ouml;ğrencinin zihninde, Allah&rsquo;a dair yanlış tasavvurlar oluşmamaktadır. Bu sebeple rivayetlerde, muhatapta yanlış tasavvur oluşma ihtimali olan her konuda, a&ccedil;ık&ccedil;a uyarı yapılmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	4- Bu y&ouml;ntem, &ouml;ğrencide Allah&rsquo;a ilgi ve sevgi oluşturmaktadır. Zira insan, fıtratı gereği ve varlığının derinliklerinde, iyi ve g&uuml;zel sıfatlara sahip kimseyi sever ve k&ouml;t&uuml; sıfatlılardan hoşlanmaz. Bu y&uuml;zden insan kendisini &ldquo;kudretinin yanında esirgeyici ve bağışlayıcı, gazabının yanında hoşg&ouml;r&uuml;l&uuml;, yaratılmışları yaratan, izzetiyle azizleri mağlup etmiş, b&uuml;y&uuml;kler b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında m&uuml;tevazı, &ccedil;ağrıldığında cevap veren, k&ouml;t&uuml; işleri &ouml;rten, derg&acirc;hının kapısı asla kapanmayan, derg&acirc;hından dilencileri kovmayan, arzusu olanın derg&acirc;hından &uuml;mitsiz d&ouml;nmediği, korkanların sığınağı, Salihlerin kurtarıcısı, mustazafları y&uuml;celten, m&uuml;stekbirleri al&ccedil;altan, zalimleri yenilgiye uğratan, onları yok eden, dileyenin feryadına yetişen&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> bir Allah&rsquo;ı karşısında g&ouml;rd&uuml;ğ&uuml;nde kendiliğinden Ona ilgi ve sevgi duyacaktır.</p>\n\n<p>\n	5- &Ouml;ğrencinin Allah&rsquo;ın sıfatlarıyla aşina olması, Allah karşısındaki vazifesini teşhis etmesini sağlar. Hangi işlerin Onun hoşuna gideceği, hangilerinin Onu gazaplandıracağını bilir. Bu da davranışlarına ve amellerine y&ouml;n vermesinde olduk&ccedil;a etkilidir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>4-&nbsp; Allah&rsquo;la irtibat kurulması ve bunun korunması</strong></p>\n\n<p>\n	Allah&rsquo;la irtibattan kasıt insanın, hayatında bir şeye ihtiya&ccedil; duyduğunda ihtiyacını veya sorunu olduğunda &ccedil;&ouml;z&uuml;m&uuml;n&uuml; Allah&rsquo;tan istemesi, arzusu olduğunda temenna elini ona doğru uzatmasıdır. Diğer bir deyişle Allah&rsquo;la irtibat, insanın sadece Allah&rsquo;tan &uuml;mit etmesi, havadis meydanında da sadece Allah&rsquo;a dayanmasıdır. Dua, yakarış ve zikir bu irtibatın t&uuml;rlerindendir. Batınında, i&ccedil;inde, sorunlarını &ccedil;&ouml;zebilecek ve kendisini destekleyecek olanın sadece Allah olduğuna inanan kimse, diliyle de Allah&rsquo;a seslenir, Ona yakarır. Her durumda onu d&uuml;ş&uuml;n&uuml;r ve nimetlerine ş&uuml;kreder.</p>\n\n<p>\n	Masumların (a.s) siyeri m&uuml;talaa edildiğinde, onların her fırsatta &ouml;ğrenciyi Allah&rsquo;la irtibatlandırmaya ve bu irtibatı kuvvetlendirmeye &ccedil;alıştıkları g&ouml;r&uuml;lmektedir. Onlar bir&ccedil;ok kereler &ccedil;ocuklara ve yetişkinlere dua etmeyi emir ve tavsiye etmişlerdir. &Ouml;rneğin ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Sadık (a.s) ashabından birine ş&ouml;yle buyurmuştur: &ldquo;Geceye girerken şu duayı oku: Allahumme inni es&rsquo;eluke&hellip;&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	İbrahim Kerh&icirc; de ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&ldquo;İmam Sadık (a.s) bize bir dua &ouml;ğretti ve her Cuma o duayı okumamızı emretti.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Diğer bir rivayette ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	Bir gece İmam Sadık&rsquo;ın (a.s) oğlu yanına gelerek ş&ouml;yle dedi: &ldquo;Baba, uyumak istiyorum.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evladım! De ki: Eşhedu en la ilahe illallah&hellip;&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Masumlar (a.s) eğer bir yerde, bir kişinin Allah&rsquo;la irtibatının gevşemekte olduğunu hissederlerse, bu irtibatı kuvvetlendirmeye ve Allah&rsquo;tan &uuml;midini kesmesine engel olmaya &ccedil;alışıyorlardı. &Ouml;rneğin Ebu Basir&rsquo;den ş&ouml;yle nakledilmiştir:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İmam Sadık&rsquo;a (a.s) &ldquo;Rızkımız gecikti&rdquo; diye arzettim. O rahatsız oldu ve buyurdu ki: &ldquo;Ş&ouml;yle de Allahumme inneke tukeffiltu birızgi ve rızgı k&uuml;lli dabbe, feya hayru min dea, ve ya hayri min misli ve ya hayri min u&rsquo;tiye ve ya efzelu murteca&hellip;&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Yine Ahmed bin Muhammed bin Ebi Nasr&rsquo;dan, başka bir rivayette ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	İmam Hasan&rsquo;a (a.s) ş&ouml;yle arzettim: &ldquo;Fedan olayım! Ben bir haceti ka&ccedil; yıldır Allah&rsquo;tan istiyorum. Bu isteğime icabetin gecikmesinden &ouml;t&uuml;r&uuml; kalbime ş&uuml;phe d&uuml;şt&uuml;.&rdquo; İmam ş&ouml;yle buyurdu: &ldquo;Ahmed! Şeytanın kalbine n&uuml;fuz ederek seni Allah&rsquo;a karşı &uuml;mitsiz etmesinden kork&hellip; Allah&rsquo;a daha fazla &uuml;mitli ol, &ccedil;&uuml;nk&uuml; Allah sana bir s&ouml;z vermiştir. Allah &ldquo;Kullarım ne zaman sana beni sorsalar, ben onlara yakınım, dua edenlerin duasına, beni andıklarında icabet ederim&rdquo; diye buyurmamış mıdır? Yine buyurdu ki &ldquo;Allah&rsquo;ın rahmetinden &uuml;mitsiz olmayın&rdquo; ve buyurdu &ldquo;Allah size mağfiret ve inayet s&ouml;z&uuml; veriyor.&rdquo; Allah&rsquo;a başkalarından daha fazla g&uuml;ven ve kalbinde hayırdan başka bir şeye yol verme ki Allah onu bağışlar.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Şimdi, Masumların (a.s) neden bu konuya &ouml;nem verdikleri sorusu kendini g&ouml;stermektedir. Bu sorunun cevabı yakinen olumludur. Burada sadece Allah&rsquo;la irtibatın inan&ccedil; eğitimindeki en &ouml;nemli iki etkisine değineceğiz:</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>1-&nbsp; Allah&rsquo;a imanın kuvvetlenmesi, gelişmesi ve artması</strong></p>\n\n<p>\n	Allah&rsquo;a iman ve inan&ccedil; kalple ilgili bir durumdur. M&uuml;min, Allah&rsquo;ın varlığına kalpten inanan ve (iman=emniyet ve inan&ccedil;) buna mutmain olan kimsedir. Allah&rsquo;la irtibat (dua, yakarış ve zikir) imanın bir mertebesini gerektirir. Bununla birlikte Allah&rsquo;la irtibatın kendisi imanın kuvvetlenmesini ve imanın daha y&uuml;ce bir derecesine ulaşılmasını da sağlar. &Ccedil;&uuml;nk&uuml; dua, yakarış, zikir ve Allah&rsquo;ı anmak, &ouml;zellikle de tekrar edilirse, bu anlamların olabildiğince insan ruhuna oturmasını ve derinleşmesini sağlar. İmam Humeyn&icirc; (r.a) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	İbadetin, zikirlerin ve virtlerin tekrarlanmasındaki noktalardan biri, kalpte onların etkisinin h&acirc;sıl ve m&uuml;teessir olmasıdır. B&ouml;ylece yavaş yavaş zikrin ve ibadetin hakikati, yolcunun z&acirc;tının batınını oluşturur ve kalbi ibadet ruhuyla birleşir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Buna ilaveten Allah&rsquo;la irtibat, kişinin Allah ile karşılıklı iletişime ge&ccedil;mesi ve bu yolla Allah&rsquo;ın s&ouml;zlerinin doğruluğunu amelen m&uuml;şahede etmesi i&ccedil;in ortam hazırlar. Allah&rsquo;tan bir hacetinin ger&ccedil;ekleşmesini isteyen kimsenin duasına Allah icabet ettiğinde, o kimse amelde ve t&uuml;m varlığıyla Allah&rsquo;ın rahmetini, merhametini ve fazlını g&ouml;r&uuml;r. Bu şekilde g&uuml;nden g&uuml;ne ilahi sıfatlar hakkındaki bilgisi ve marifeti ve de Allah&rsquo;a imanı ve inancı fazlalaşır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>2-&nbsp; Allah&rsquo;a yakınlık ve sevgi</strong></p>\n\n<p>\n	Dua ve zikir kalıbında Allah ile irtibat, Allah&rsquo;ın sevgisinin insanın kalbinde yer etmesini ve kuvvetlenmesini sağlar. &Ouml;zellikle dua ve yakarış şeklindeki Allah ile irtibatın başta y&uuml;k&uuml;ml&uuml;l&uuml;kle birlikte olması m&uuml;mk&uuml;nd&uuml;r ama zamanla bu anlamlar kalbe yerleştik&ccedil;e, bu irtibat lezzet verir. Emiru&rsquo;l-Muminin&rsquo;den (a.s) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın seni, kendini anmaya yaklaştırdığını ve bunu sevdirdiğini g&ouml;rd&uuml;ğ&uuml;nde bil ki seni seviyor.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Yani Allah ile irtibat ve ona yakarış, ardından Onun sevgisini getirmektedir. Başka bir rivayette Peygamber&rsquo;den (s.a.a) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı &ccedil;ok&ccedil;a zikreden kimseyi Allah sever.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) başka bir rivayetinde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Subhan olan Allah ş&ouml;yle buyuruyor: Ne zaman kulum &ccedil;oğunlukla benimle meşgul olursa isteklerini ve lezzetini kendi zikrime yerleştiririm. İsteklerini ve lezzetini zikrime yerleştirdiğim vakit ise o bana aşk besler ve ben de ona.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h3>\n	İkinci B&ouml;l&uuml;m<br />\n	Masumların (a.s) Siyerinde Peygamber&rsquo;in (s.a.a) Tanıtılmasının ve Ona İmanın Oluşturularak Kuvvetlendirilmesinin Niteliği</h3>\n\n<p>\n	Hz. Muhammed&rsquo;in (s.a.a) peygamberliğine iman, İslam dininin ikinci inan&ccedil; esasıdır ve onun peygamberliğini kabul etmeyen kimse, M&uuml;sl&uuml;manların hanesinin dışındadır. Bu b&ouml;l&uuml;mde Masumların (a.s) siyerini Hz. Muhammed&rsquo;in (s.a.a) peygamberliğini tanıma ve iman eğitimi alanında inceleyeceğiz. Bu b&ouml;l&uuml;mde cevabını bulmaya &ccedil;alışacağımız sorular şunlardır: Masumlar (a.s) Hz. Muhammed&rsquo;in (s.a.a) peygamberliği esasını mı kabul ediyorlardı? Peygamber&rsquo;in n&uuml;b&uuml;vvetini ink&acirc;r eden kimselere nasıl davranıyorlardı? Peygamber&rsquo;i (s.a.a) tanıtmak ve onun hakkında olumlu fikirler edinmelerini sağlamak i&ccedil;in ne t&uuml;r girişimlerde bulunmuşlardı?</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları: 1- Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetinin kabul&uuml;, 2- N&uuml;b&uuml;vvet felsefesinin anlatılması, 3- Peygamber&rsquo;in (s.a.a) etkilerinin ve hizmetlerinin anlatılması, 4- Peygamber&rsquo;in (s.a.a) siyerinin nitelendirilmesi, 5- Peygamber&rsquo;in (s.a.a) y&uuml;celtilmesi.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>1-&nbsp; Peygamber&rsquo;in (s.a.a) N&uuml;b&uuml;vvetinin Kabul&uuml;</strong></p>\n\n<p>\n	Masumların (a.s) eğitimsel siyerinde, M&uuml;sl&uuml;manlara karşı Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetini ispat konusuna girdikleri g&ouml;r&uuml;lmemiştir. M&uuml;sl&uuml;manların karşısında Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetini ink&acirc;r edilemez kabul etmiş ve Peygamber&rsquo;i (s.a.a) tanıtmakla, siyerini, s&uuml;nnetini ve s&ouml;zlerini anlatmakla meşgul olmuşlardır.</p>\n\n<p>\n	Şimdi, neden M&uuml;sl&uuml;manların karşısında Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetini ispatlayan delillerden bahsetmedikleri sorusu g&uuml;ndeme gelmektedir.</p>\n\n<p>\n	Cevabında iki noktaya işaret edilebilir:</p>\n\n<p>\n	1- Masumların (a.s) zamanında halkın İslam peygamberinin n&uuml;b&uuml;vveti hakkında ş&uuml;pheleri yoktu. Zira daha hayatlarının başlarında Hz. Muhammed&rsquo;in (s.a.a) n&uuml;b&uuml;vvetine iman &uuml;zere eğitiliyorlardı. Her g&uuml;n defalarca ebeveynlerinin, tanıdıklarının, m&uuml;ezzinin, &ouml;ğretmenin ve diğerlerinin Onun el&ccedil;iliğine ve n&uuml;b&uuml;vvetine şehadet ettiklerini g&ouml;r&uuml;yorlardı. Kur&rsquo;an&rsquo;ın da Ona Allah tarafından vahyedildiğini biliyorlardı. B&ouml;yle bir atmosferde Onun n&uuml;b&uuml;vvetini ispatlamaya l&uuml;zum olmayacağı a&ccedil;ıktır. Bu y&uuml;zden Masumlar (a.s) da M&uuml;sl&uuml;manların karşısında b&ouml;yle konulardan bahsetmiyorlardı.</p>\n\n<p>\n	2- B&ouml;yle bir atmosferde n&uuml;b&uuml;vvetin ispatı i&ccedil;in deliller sunmak, anti-eğitsel etkilere yol a&ccedil;abilir. Zira Peygamber&rsquo;in (s.a.a) n&uuml;b&uuml;vvetinin ispatı hakkında tartışmak, Hz. Muhammed&rsquo;in (s.a.a) ger&ccedil;ekten peygamber olmadığı anlamına gelebilir. Bu, Onun peygamberliğiyle ilgili ş&uuml;phesi olmayan &ouml;ğrenciyi ş&uuml;pheye d&uuml;ş&uuml;recek bir kapı a&ccedil;abilir. Bu y&uuml;zden Masumlar (a.s) da M&uuml;sl&uuml;manlara n&uuml;b&uuml;vvet konusunu &ouml;ğretirken, peygamberin n&uuml;b&uuml;vveti esasını ink&acirc;r edilemez g&ouml;rerek kabul ediyorlardı.</p>\n\n<p>\n	Bununla birlikte İslami toplumda Onun peygamberliğine inanmayan diğer dinlere mensup kimseler de yaşıyordu. İlaveten M&uuml;sl&uuml;manların arasında n&uuml;b&uuml;vveti kesinlikle kabul etmeyen kimseler de yaşıyordu. Masumlar (a.s) bu kimselerle veya herhangi bir sebeple İslam Peygamberinin (s.a.a) n&uuml;b&uuml;vvetinde ş&uuml;phe eden kişilerle karşılaştıklarında doyurucu deliller sunuyorlardı. Burada bu siyerlerden sadece bir &ouml;rnek vereceğiz:</p>\n\n<p>\n	İmam Sadık (a.s) kendisine &ldquo;Enbiyaları ve resulleri nasıl ispatlıyorsun?&rdquo; diye soran bir zındığa cevaben ş&ouml;yle buyurdu: &ldquo;Bizi, bizden ve t&uuml;m mahl&ucirc;kattan daha &uuml;st&uuml;n bir yaratan ve meydana getiren olduğunu, Onun bilgili ve y&uuml;ce olduğunu, mahl&ucirc;katın Onu ne g&ouml;rebileceğini ne de Ona dokunabileceğini, Onunla direk y&uuml;z y&uuml;ze gelinemeyeceğini ispatladığımız zaman, mahl&ucirc;katı arasında, istediklerini yarattıkları ve kulları i&ccedil;in a&ccedil;ıklayan el&ccedil;ileri olduğu da ispatlanmaktadır.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>2-&nbsp; N&uuml;b&uuml;vvet Felsefesinin Anlatılması</strong></p>\n\n<p>\n	İmamların, &ouml;zellikle de Emiru&rsquo;l-Mu&shy;minin&rsquo;in (a.s) siyerinde enbiyanın g&ouml;revlendirilmesinin zarureti ve enbiyanın hedefi ve vazifesi hakkında bir&ccedil;ok s&ouml;z s&ouml;ylenmiştir. Emiru&rsquo;l-Muminin (a.s) Nehcu&rsquo;l-Belağa&rsquo;da &ccedil;eşitli yerlerde bu konudan bahsetmiştir. Hutbelerinden birinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah, vahyi i&ccedil;in se&ccedil;tiği el&ccedil;ilerini yarattıklarına delil kılmak, halkın &ouml;z&uuml;r getirme yolunu kapatmak, doğruluk dili ile onları hakka &ccedil;ağırmak i&ccedil;in g&ouml;nderdi.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Yine Nehcu&rsquo;l-Belağa&rsquo;nın ilk hutbesinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Sonra m&uuml;nezzeh olan Allah, &Acirc;dem&rsquo;in &ccedil;ocuklarından nebiler se&ccedil;ti. Onlardan kendilerine vahyedileni halka ulaştıracaklarına ve el&ccedil;iliğinde emaneti koruyacaklarına dair s&ouml;z aldı. İnsanların &ccedil;oğu Allah&rsquo;a verdikleri s&ouml;z&uuml; değiştirince, hakkını ink&acirc;r edince, Allah&rsquo;a eşler koşunca, şeytanlar onları Allah&rsquo;ı tanımaktan alıkoyunca ve Allah&rsquo;a ibadetten ayırınca Allah da onlara el&ccedil;iler g&ouml;nderdi ve insanlardan fıtr&icirc; s&ouml;zlerini tutmalarını istemek, insanlara unuttukları nimetini hatırlatmak, davetle h&uuml;cceti tamamlamak, aklın gizlerini ortaya &ccedil;ıkarmak ve onlara kudret ayetlerini g&ouml;stermek i&ccedil;in kesintisiz nebiler g&ouml;nderdi.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Ebu Basir&rsquo;den de ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Bir adam İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordu: &ldquo;Neden Allah insanlara peygamberler ve el&ccedil;iler yolladı?&rdquo; İmam (a.s) cevabında ş&ouml;yle buyurdu: &ldquo;Sebebi Resulleri yolladıktan sonra insanların Allah&rsquo;a bir h&uuml;ccetleri olmasın ve bize bir m&uuml;jdeleyici ve g&ouml;zetici gelmedi demesinler diyedir. Bir sebebi de Allah&rsquo;ın insanlara h&uuml;cceti olsunlar diyedir. Acaba Allah&rsquo;ın, cehennem bek&ccedil;ilerinden nakille, cehennem ehline h&uuml;ccet olsun diye &ldquo;Size bir g&ouml;zetici gelmedi mi?&rdquo; diye buyurduğunu duymadın mı?&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Burada şu konuyu hatırlatmakta fayda var. Masumlar (a.s) peygamberliğin zaruretini ve hedefini anlatırken n&uuml;b&uuml;vvet esasını ispatlamaya &ccedil;alışmıyorlardı. Bu yolla neden Allah, peygamberler yolluyor, insanın peygamberlere ne ihtiyacı var, peygamberlerin vazifeleri nelerdir gibi konuları anlatmaya uğraşıyorlardı. Bu konu, yukarda naklettiğimiz ikinci siyerde a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Şimdi, neden Ehl-i Beyt (a.s) bu konulardan bahsediyordu sorusu g&uuml;ndeme gelmektedir. Cevabında iki konuya değinebiliriz:</p>\n\n<p>\n	1- Bu konular, n&uuml;b&uuml;vvetle ilgili konulardır ve peygamberi tanıtmanın şartı, bu konulardan bahsetmektir.</p>\n\n<p>\n	2- Bu konuların anlatılmasının din&icirc; eğitimde istenilen amel&icirc; etkileri vardır. Bu konuların anlatılmasının amel&icirc; etkileri, kişilere kemal ve saadete ulaşmada Peygamber&rsquo;den (s.a.a) nasıl esinleneceklerini &ouml;ğretmesidir.</p>\n\n<p>\n	A&ccedil;ıklaması şudur: Allah sayısız nimetleri insanın ihtiyarına sunmuştur. Bu nimetler insanın saymaya g&uuml;c&uuml;n&uuml;n yetmeyeceği kadardır. &ldquo;Eğer Allah&rsquo;ın nimetini saymaya kalkışırsanız, onu sayıp bitirmeye g&uuml;&ccedil; yetiremezsiniz.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Allah, Peygamber (s.a.a) nimeti dışında hi&ccedil;bir nimet i&ccedil;in m&uuml;minlere minnet koymamıştır:</p>\n\n<p>\n	&ldquo;Allah, m&uuml;minlere, aralarından kendilerine Allah&rsquo;ın ayetlerini okuyan, onları arındıran ve onlara kitap ve hikmeti &ouml;ğreten bir peygamber g&ouml;ndermekle b&uuml;y&uuml;k bir minnette (taşınması ağır olan bir iyilikte) bulundu.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Bu konu, diğer nimetlere kıyasla bu nimetin y&uuml;ce kıymetini ve konumunu g&ouml;stermektedir.</p>\n\n<p>\n	Diğer taraftan insan Allah&rsquo;ın nimetlerinden, ancak o nimetleri hangi maksatla yarattığını ve o nimetin yaşamında ne t&uuml;r bir tesiri olabileceğini bilirse en iyi şekilde faydalanabilir. &Ouml;rnek olarak tıbb&icirc; ila&ccedil;ları verebiliriz. Eğer bir kimse bu ila&ccedil;ların her birinin ne ama&ccedil;la yapıldığını, insan v&uuml;cuduna ne etkileri olduğunu bilirse, sağlığına kavuşmak i&ccedil;in bunları kullanabilir. İlacı yapanın hedefi ve v&uuml;cuda etkileri hakkında bir bilgisi olmayan kimse ise bunu kullanmaz ve eğer kullanırsa da b&uuml;y&uuml;k ihtimalle yanlış ve yersiz olur. Durumuna bir faydası olmayacağı gibi, ona zarar bile vermesi m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Peygamber (s.a.a) Allah&rsquo;ın en b&uuml;y&uuml;k nimetidir. İnsanın bu nimetten en iyi şekilde faydalanabilmesi i&ccedil;in, Allah&rsquo;ın peygamberi ne ama&ccedil;la g&ouml;revlendirdiğini, insanın neden peygambere ihtiyacı olduğunu ve Allah&rsquo;ın ona hangi vazifeleri y&uuml;klediğini bilmesi gerekir. Masumlar (a.s) bu siyerlerde, bu sorulara cevap vermişlerdir.</p>\n\n<p>\n	<strong>3- Peygamber&rsquo;in (s.a.a) Etkilerinin ve Hizmetlerinin Anlatılması</strong></p>\n\n<p>\n	Masumlar (a.s) Peygamber&rsquo;i (s.a.a) tanıtırken, madd&icirc; ve manev&icirc; etkilerinden de bahsediyorlardı. &Ouml;rneğin Emiru&rsquo;l-Muminin (a.s) Nehcu&rsquo;l-Belağa&rsquo;da M&uuml;sl&uuml;manların Peygamber&rsquo;in g&ouml;revlendirilmesinden &ouml;nceki durumunu anlatırken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah onu insanlar şaşkınlık i&ccedil;inde delalete d&uuml;şm&uuml;şken g&ouml;nderdi. Fitneye dalmışlar, heva ve hevesleri onları azdırmıştı. B&uuml;y&uuml;kleri aşağılayarak, cahilleri de cehalete d&uuml;ş&uuml;rerek d&uuml;şk&uuml;nl&uuml;ğe uğramışlardı. İşlerinde şaşırarak şaşkına d&ouml;nm&uuml;şler, bilgisizlikleri y&uuml;z&uuml;nden belaya uğramışlardı. O, (Hz. Muhammed) &ouml;ğ&uuml;t vermek i&ccedil;in &ccedil;ok uğraştı; doğru yolda y&uuml;r&uuml;d&uuml;, onları hikmete ve g&uuml;zel &ouml;ğ&uuml;de davet etti.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Bu hutbede Peygamber&rsquo;in (s.a.a) manev&icirc; bereketlerini ve etkilerini saymıştır. Başka bir yerde Onun madd&icirc; etkilerini anlatmıştır. Orada ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah-u Te&acirc;la Muhammed&rsquo;i &acirc;lemleri korkutmak ve indirdiği h&uuml;k&uuml;mleri emin bir halde korumak i&ccedil;in g&ouml;nderdi. Siz Arap toplumu en k&ouml;t&uuml; bir din &uuml;zereydiniz ve en k&ouml;t&uuml; bir yeri yurt edinmiştiniz. Sarp kayalar ve (seslerden &uuml;rkmeyen) zehirli yılanlar vardı &ccedil;evrenizde. Pis sular i&ccedil;iyor, sert şeyler yiyor, birbirinizin kanını d&ouml;k&uuml;yor, yakınlık hakkını g&ouml;zetmiyordunuz.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Ehl-i Beyt (a.s) neden Peygamber&rsquo;in (s.a.a) etkilerini ve hizmetlerini insanlara anlatıyordu? Bu beyanların onların inancı ve bilgisi &uuml;zerinde ne t&uuml;r etkileri vardı?</p>\n\n<p>\n	Anlaşılan Peygamber&rsquo;in (s.a.a) etkilerinin ve hizmetlerinin anlatılması hem insanların Peygamber (s.a.a) hakkındaki bilgilerinin derinleşmesini ve hem de Ona olan imanlarının kuvvetlenmesini sağlıyordu.</p>\n\n<p>\n	Bu beyanlar, insanların Peygamber (s.a.a) hakkındaki bilgilerini derinleştiriyordu. Zira Peygamber (s.a.a) &ccedil;eşitli boyutlara sahiptir ve bu boyutlardan her birinin &ouml;ğrenilmesiyle insanın bilgisi kuvvetlenmekte ve derinleşmektedir. Allah&rsquo;ın ne ama&ccedil;la Peygamber&rsquo;i (s.a.a) g&ouml;revlendirdiği, vazifelerinin neler olduğu, Allah&rsquo;ın Peygamber&rsquo;le (s.a.a) irtibatının şekli ve vahyin nasıl olduğu, Peygamber&rsquo;İn (s.a.a) insanların yaşamı &uuml;zerindeki tesirleri gibi konular, Peygamber&rsquo;in (s.a.a) varlığının boyutlarından bir kısmını oluşturmaktadır. Bu beyanlarda Masumlar (a.s), Peygamber&rsquo;in (s.a.a) varlığının boyutlarından biri olan toplumdaki etki ve hizmetlerine değinmişlerdir. Bu boyutla aşina olmak, M&uuml;sl&uuml;manların Peygamber (s.a.a) hakkındaki bilgilerinin daha doyurucu olmasını sağlamaktadır.</p>\n\n<p>\n	Bu beyanlar, insanların Peygamber&rsquo;e (s.a.a) imanını derinleştirerek g&uuml;&ccedil;lendirmektedir. Zira insan fıtratı gereği hakkı arar ve hakka y&ouml;nelir. Allah, ayetlerinden ve nişanelerinden sonra İbrahim&rsquo;e (a.s) ş&ouml;yle emrediyor:</p>\n\n<p>\n	&ldquo;O halde y&uuml;z&uuml;n&uuml;, Allah&rsquo;ı birleyerek dine, insanları &uuml;zerine yaratmış olduğu Allah&rsquo;ın fıtratına doğrult. Allah&rsquo;ın yaratışında değişiklik bulunmaz.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Bu ayete g&ouml;re hakka y&ouml;nelmek ve onu kabul etmek, insan fıtratının gereğidir. Diğer bir ifadeyle hakka y&ouml;nelme ve onu kabul etme insanın fıtratıdır. Bu sebeple hakka y&ouml;nelme bir kavme, &uuml;lkeye ve ırka mahsus değildir. Her &uuml;lkeden ve her ırktan her insan, hakkı arar ve hakka y&ouml;nelir. Her ideolojinin takip&ccedil;ilerinin, kendi ideolojilerini hak bilmesi, bu konuyu teyit etmektedir. &Ccedil;eşitli dinlerin ve mezheplerin takip&ccedil;ilerinin ihtilafı da sadece her birinin kendi din veya mezheplerinin hak, diğer dinlerin ve mezheplerin batıl olduğuna inanmalarındandır.</p>\n\n<p>\n	Hakkı batıldan ayırmak her zaman kolay değildir. Bazen hakla batıl &ouml;yle birbirine karışır ve benzer ki hakkı batıldan ayırmak g&uuml;&ccedil;leşir. B&ouml;yle durumlarda hakkı batıldan ayırmak i&ccedil;in, hak ve batılın &ouml;l&ccedil;&uuml;lerini tanımaktan başka &ccedil;are yoktur.</p>\n\n<p>\n	Hakkın &ouml;l&ccedil;&uuml;lerinden biri &ldquo;yararlılık&rdquo; ve batılın &ouml;l&ccedil;&uuml;lerinden biri de &ldquo;boşluk ve faydasızlık&rdquo;tır. Allah hakkı batıldan ayırmada hak ve batılı nehirden akan suya ve &uuml;zerindeki k&ouml;p&uuml;ğe, yine zeminde gizli metaller veya altın ve &uuml;zerlerindeki k&ouml;p&uuml;ğe benzetmektedir.</p>\n\n<p>\n	&ldquo;K&ouml;p&uuml;ğe gelince, o atılır gider, insanlara yarar sağlayacak şey ise yery&uuml;z&uuml;nde kalır.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bununla birlikte her ne kadar batıl, hakkın &uuml;zerini &ouml;rt&uuml;yor olsa da hak her zaman halk i&ccedil;in faydalı, batıl ise boş ve faydasızdır. Kalıcı olan da haktır, batıl değil.</p>\n\n<p>\n	İnsanlar da genellikle varlıklarının derinliklerinde hakkın faydalı ve batılın da faydasız olduğunu bilirler. Beşeriyet tarihi, insanların faydalı şeyleri koruduklarını, faydasız ve zararlı şeyleri bıraktıklarını g&ouml;stermiştir. Bu y&uuml;zden g&uuml;n&uuml;m&uuml;zde d&uuml;ş&uuml;n&uuml;rler, dinlerin bekasının en &ouml;nemli delili olarak bu yararlılığı g&ouml;rmektedirler.</p>\n\n<p>\n	Burada da Masumlar (a.s) bu kaideden istifade etmiş ve Peygamber&rsquo;in (s.a.a) hizmetlerini ve etkilerini beyan etmişlerdir. Ger&ccedil;ekte bu siyerlerde Masumlar (a.s), Peygamber&rsquo;in (s.a.a) hakkaniyetinin belirtilerini anlatmışlardır. Bu anlatılanların, onların Peygamber&rsquo;e (s.a.a) imanlarını derinleştirdiği ve kuvvetlendirdiği a&ccedil;ıktır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>4-&nbsp; Peygamber&rsquo;in (s.a.a) Siyerinin Nitelendirilmesi</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde, s&ouml;ylenenlere ilaveten &ccedil;eşitli boyutlarıyla Peygamber&rsquo;in (s.a.a) siyerinin nitelendirilmesine de &ccedil;ok dikkat edilmiştir. &Ouml;yle ki Onun en k&uuml;&ccedil;&uuml;k hareketi bile s&ouml;ylenmeden ge&ccedil;ilmemiştir. M&uuml;sl&uuml;manlara, Kureyş&rsquo;in k&acirc;firlerine, d&uuml;şmanlara ve Arap yarımadasında yaşayan diğer din mensuplarına davranışı gibi Peygamber&rsquo;in (s.a.a) toplumsal &ouml;zellikleri &ouml;zenle anlatılmıştır. Peygamber&rsquo;in (s.a.a) evdeki ahl&acirc;kı, giyinme bi&ccedil;imi, yemek yemesi ve uyuması dikkatle belirtilmiştir. Hatta boyu, teninin rengi, sa&ccedil;ının rengi vb. gibi fiziksel &ouml;zellikleri de anlatılmıştır. Emiru&rsquo;l-Muminin (a.s) Peygamber&rsquo;i (s.a.a) şu şekilde nitelendiriyor:</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) insanların en affedicisi, en cesaretlisi, en doğru s&ouml;zl&uuml;s&uuml;, s&ouml;z&uuml;ne ve anlaşmasına en vefalı olanı, en yumuşak huylusu ve en g&uuml;zel miza&ccedil;lısıydı. Heybeti, onu ilk kez g&ouml;renlerin kalbine oturuyordu. Onunla yakınlaşanların kalbinde ise sevgisi yer ediyordu.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Neden Masumlar (a.s) Peygamber&rsquo;in (s.a.a) siyerini nitelendirmeye &ouml;zen g&ouml;steriyorlardı? Acaba bunun, muhatabın Peygamber&rsquo;e (s.a.a) inancı &uuml;zerinde bir tesiri mi vardı?</p>\n\n<p>\n	G&ouml;r&uuml;n&uuml;şe g&ouml;re Peygamber&rsquo;in (s.a.a) siyerinin nitelendirilmesi hem muhatapların Peygamber&rsquo;le (s.a.a) aşina olmasında m&uuml;essirdir, hem de inancının oluşup kuvvetlenmesinde. Muhatabın Peygamber&rsquo;le (s.a.a) aşina olması &uuml;zerindeki tesiri a&ccedil;ıktır. Zira muhatap, davranışının t&uuml;r&uuml; ve tarzı ve de &ccedil;eşitli boyutlarda davranışına h&acirc;kim olan mantıkla aşina oluyor. Ek olarak muhatap, Peygamber&rsquo;in (s.a.a) siyerine dikkat ederek Onun şahsiyetini daha iyi tanıyabilir, diğer insanların şahsiyetleriyle kıyaslayabilir ve Onun şahsiyetinin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; idrak ederek Ona iman edebilir. Peygamber&rsquo;in (s.a.a) davranışını g&ouml;rerek ona iman eden kimseler &ccedil;oktur. &Ouml;rneğin Emiru&rsquo;l-Muminin&rsquo;den (a.s) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Bir Yahudi&rsquo;nin Peygamber&rsquo;den (s.a.a) birka&ccedil; dinar alacağı vardı ve bunu istiyordu. Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Ey Yahudi! Bir şeyim yok ki sana &ouml;deyeyim.&rdquo; Yahudi dedi ki: &ldquo;Ey Muhammed! Alacağımı &ouml;deyene kadar seni bırakmayacağım. Bu y&uuml;zden seninle oturacağım.&rdquo; Yahudi oturdu. Peygamber (s.a.a) &ouml;ğle, ikindi, akşam, yatsı ve sabah namazlarını orada kıldı. Peygamber&rsquo;in (s.a.a) ashabı ise Yahudiyi tehdit ediyorlardı. Peygamber (s.a.a) ashabına baktı ve ş&ouml;yle buyurdu: &ldquo;Onunla ne işiniz var?!&rdquo; Ashap dedi ki: &ldquo;Ey Resulullah! Bir Yahudi seni buraya hapis mi etti?&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Rabbim beni, tarafımda olanlara veya olmayanlara zulmetmem i&ccedil;in g&ouml;revlendirmedi.&rdquo; G&uuml;neş tepeye &ccedil;ıktığında Yahudi ş&ouml;yle dedi: &ldquo;Şehadet ediyorum ki Allah&rsquo;tan başka ilah yoktur ve Muhammed Onun kulu ve resul&uuml;d&uuml;r. Malımın yarısı Allah&rsquo;ın yoluna (harcanmaya) mahsustur. Yemin olsun yaptığım şey sadece Tevrat&rsquo;ta anlatılan &ouml;zelliklerinizi incelemek amacıylaydı. Tevrat&rsquo;ta sizin sıfatlarınızı ş&ouml;yle okudum: Muhammed Abdullah&rsquo;ın oğludur. Doğduğu yer Mekke ve hicret edeceği yer Medine&rsquo;dir. Ne kabadır, ne zora sokar, ne feryat edendir, ne de k&uuml;f&uuml;rbaz.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>5- Peygamber&rsquo;in (s.a.a) Y&uuml;celtilmesi</strong></p>\n\n<p>\n	Masumlar (a.s) Peygamber&rsquo;i (s.a.a) y&uuml;celtmek i&ccedil;in her fırsatı kullanıyorlardı. Elbette Allah, insanları Peygamber&rsquo;i (s.a.a) y&uuml;celtmeye davet etmiştir. Allah Kur&rsquo;an&rsquo;da bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz Allah ve melekleri peygambere sal&acirc;vat g&ouml;nderirler. Ey iman edenler, siz de ona sal&acirc;vat g&ouml;nderin ve tam bir teslimiyetle teslim olun.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Bu y&uuml;zden Masumlar (a.s) ne zaman Peygamber&rsquo;in (s.a.a) adı ge&ccedil;se Ona salavat g&ouml;nderiyorlar ve diğerlerine de b&ouml;yle yapmalarını tavsiye ediyorlardı. Bu rivayetlerden iki &ouml;rneği birlikte okuyalım:</p>\n\n<p>\n	&ldquo;Amel terazisinde Muhammed ve &acirc;l-i Muhammed&rsquo;e salavattan daha ağır bir şey yoktur.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	&ldquo;Peygamber&rsquo;e ve &acirc;l&rsquo;ine selam, suyun ateşi ortadan kaldırmasından daha fazla, insanın k&ouml;t&uuml; amellerini ortadan kaldırmaktadır.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Nehcu&rsquo;l-Belağa&rsquo;ya bakıldığında Emiru&rsquo;l-Muminin&rsquo;in (a.s) Peygamber&rsquo;in (a.s) adından sonra Ona selam yolladığı g&ouml;r&uuml;lmektedir.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Bir rivayette de İmam Cevad&rsquo;ın (a.s) dostlarından birisinin Ona ş&ouml;yle dediği nakledilmiştir:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n Resulullah&rsquo;ın (s.a.a) adına tavaf ettim.&rdquo; İmam (Peygamber&rsquo;İn (s.a.a) adını duyunca) &uuml;&ccedil; kez ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ın selamı Allah resul&uuml;n&uuml;n &uuml;zerine olsun.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	O zamandan beri M&uuml;sl&uuml;manların siyerinde, Peygamber&rsquo;in (s.a.a) adı zikredildiğinde Ona ve Ehl-i Beyt&rsquo;ine (a.s) selam g&ouml;nderilmesi vardır. Şehit San&icirc;, Minyetu&rsquo;l-Mur&icirc;d adlı kitabında bu konunun &uuml;zerinde &ccedil;ok&ccedil;a duruyor ve ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Peygamber&rsquo;in (s.a.a) ismini yazdığında, &ldquo;Esselat-u ve&rsquo;s-Selamu aleyhi ve ala &acirc;lih&rdquo; de yaz ve dilinle de s&ouml;yle.&rdquo;</p>\n\n<p>\n	Devamında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Salavat ve selam c&uuml;mlesi yerine &ldquo;saleem&rdquo;, &ldquo;seleme&rdquo; veya &ldquo;sam&rdquo; gibi kısa işaretler koyulmamalıdır.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	M&uuml;sl&uuml;man &acirc;limler de kendi eserlerinde buna riayet etmişlerdir. Rivayet, tarih vb. kitaplara bakılırsa bu iddianın doğruluğu g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Masumlar (a.s) Peygamber&rsquo;in (s.a.a) kabrini ziyarete de &ouml;zel ihtimam g&ouml;steriyorlardı. Diğerlerine de bunu tavsiye ediyorlardı. &Ouml;rneğin bir rivayette ş&ouml;yle ge&ccedil;iyor:</p>\n\n<p>\n	İmam Hasan (a.s) Peygamber&rsquo;e (s.a.a) ş&ouml;yle sordu: &ldquo;Sizi ziyaret edenin karşılığı nedir?&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Yavrucuğum! Her kim beni, babanı, kardeşini veya seni, yaşarken veya &ouml;ld&uuml;kten sonra ziyaret ederse, benim de onu kıyamette ziyaret etmem ve g&uuml;nahlarından kurtarmam &uuml;zerimedir.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	İmamlar (a.s) doğumu, peygamberliği ve vefatı gibi Peygamber&rsquo;le (s.a.a) ilgili &ouml;zel g&uuml;nleri &ouml;nemsiyorlar ve izleyenlerine de bu g&uuml;nleri &ouml;nemsemelerini emrediyorlardı. Allame Meclis&icirc; ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Şialar eskiden beri bu g&uuml;n&uuml; (Peygamber&rsquo;in (s.a.a) doğum g&uuml;n&uuml;n&uuml;) değerli bilmiş, &ouml;nem vermiş, saygınlığını korumuş ve o g&uuml;n oru&ccedil; tutmuşlardır&hellip; Bu g&uuml;nde sadaka vermek, İmamların (a.s) şerefli kabirlerini ziyarete &ouml;zen g&ouml;stermek ve m&uuml;minlerin hayrına ve sevincine y&ouml;nelik ameller yapmak m&uuml;stehaptır.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Şimdi şu soru ortaya &ccedil;ıkmaktadır: Masumlar (a.s) neden Peygamber&rsquo;i (s.a.a) y&uuml;celtme ve ziyaret etme &uuml;zerinde bu kadar durmuş ve diğerlerine de bunu tavsiye etmişlerdir? Bu tekitlerin bir&ccedil;ok sebebi olduğu anlaşılmaktadır ama burada dikkatimizi &ccedil;eken, bu tekitin eğitimsel sebep veya sebepleridir.</p>\n\n<p>\n	Bu tekitin eğitimsel sebepleri hakkında iki konuya işaret edilebilir:</p>\n\n<p>\n	1- İmamlar (a.s) tarafından Peygam&shy;ber&rsquo;in (s.a.a) y&uuml;celtilmesi ve ziyareti, Onların Peygamber&rsquo;e (s.a.a) olan marifetlerini, imanlarını ve ilgilerini g&ouml;stermektedir. Bunun kendisi, muhatap &uuml;zerinde dolaylı ama kuvvetli eğitimsel etki bırakır.</p>\n\n<p>\n	2- İnsanlar tarafından Peygamber&rsquo;in (s.a.a) y&uuml;celtilmesi ve ziyareti de bir şekilde onların inan&ccedil;larını ve ilgilerini g&ouml;stermektedir. Bu ilgi ve inancın g&ouml;sterilmesi, zahirin batına tesiri kaidesi esasına g&ouml;re, Peygamber&rsquo;e (s.a.a) imanın, inancın ve ilginin kuvvetlenmesinde m&uuml;essirdir. Bundan başka, İmamlar&rsquo;dan (a.s) bize ulaşan ziyaretnameler, Peygamber&rsquo;in (s.a.a) tanıtılması ve şahsiyetiyle ilgili ilgin&ccedil; noktalara sahiptir. Bununla birlikte bu ziyaretnameleri okumak da ziyaret&ccedil;inin Peygamber&rsquo;le (s.a.a) aşina olmasını sağlamaktadır.</p>\n\n<h3>\n	&Uuml;&ccedil;&uuml;nc&uuml; B&ouml;l&uuml;m<br />\n	Masumların (a.s) Siyerinde İmamet &Ouml;ğretiminin Niteliği ve Buna İnancın Oluşturularak Kuvvetlendirilmesi</h3>\n\n<p>\n	İmamları, Peygamber&rsquo;in (s.a.a) yerine ge&ccedil;enleri tanımak ve onlara iman etmek, İslam&rsquo;ın &uuml;&ccedil;&uuml;nc&uuml; inan&ccedil; esasıdır. Rivayette İmamlara iman, İslam&rsquo;ın en &ouml;nemli r&uuml;k&uuml;nlerinden sayılmıştır:</p>\n\n<p>\n	&ldquo;İslam beş (r&uuml;k&uuml;n) &uuml;zerinde durur: Namaz, zek&acirc;t, oru&ccedil;, Hac ve (Ehl-i Beyt&rsquo;in) velayet(i). Bu r&uuml;k&uuml;nlerin hi&ccedil;birinin &uuml;zerinde velayet kadar durulmamıştır.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ehl-i Beyt&rsquo;e (a.s) iman ve onları tanımak, M&uuml;sl&uuml;manların amellerinin kabul edilme şartıdır. Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Biz Ehl-i Beyt&rsquo;in (a.s) sevgisinde sabit olun; Muhammed&rsquo;in canı elinde olana andolsun, bize marifeti olmayan hi&ccedil;bir kulun ameli fayda etmeyecektir.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Yine buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kendi zamanının imamını tanımadan &ouml;len kimse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu y&uuml;zden İslami eğitimin hedeflerinden birisi, &ouml;ğrenciler i&ccedil;in imamları tanıma ve onlara iman ortamını hazırlamaktır. Bu sebeple bu b&ouml;l&uuml;mde Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) siyerini, imameti tanıma ve iman eğitimi alanında inceleyeceğiz.</p>\n\n<p>\n	Bu inceleme esnasında sorularımız şunlardır:</p>\n\n<p>\n	Acaba bu alanda Peygamber&rsquo;in (s.a.a) siyeriyle İmamların (a.s) siyeri arasında fark var mıdır?</p>\n\n<p>\n	İmamet konusu Peygamber&rsquo;in (s.a.a) siyerinde nasıl ele alınmaktadır?</p>\n\n<p>\n	Bu konuda Ehl-i Beyt&rsquo;in (a.s) siyeri nasıldır?</p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) siyeri imamet muhaliflerine karşı nasıldır?</p>\n\n<p>\n	Ehl-i Beyt (a.s), İmamları tanıtmak i&ccedil;in hangi &uuml;slupları kullanıyordu?</p>\n\n<p>\n	Ehl-i Beyt (a.s), Ehl-i Beyt&rsquo;e (a.s) imanı korumak ve g&uuml;&ccedil;lendirmek i&ccedil;in ne gibi girişimlerde bulunuyorlardı?</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları aşağıdaki başlıkların a&ccedil;ıklamasında sunulacaktır:</p>\n\n<p>\n	1- Peygamber&rsquo;in (s.a.a) siyerinde imamet konusunun sunulma niteliği</p>\n\n<p>\n	2- Ehl-i Beyt&rsquo;in (a.s) siyerinde imametin &ouml;ğretilmesinin, imamete imanın oluşturulmasının ve g&uuml;&ccedil;lendirilmesinin niteliği. Şu başlıkları da i&ccedil;ermektedir: İmametin ispatı, İmametin zaruretinin ve hedefinin anlatılması, İmamet i&ccedil;in gerekli &ouml;zelliklerin beyanı, Ehl-i Beyt&rsquo;in (a.s) faziletlerinin anlatılması, İmamların ziyareti, İmamet hakkındaki ş&uuml;phelerin giderilmesi, Muhaliflerle muaşeretin men edilmesi, Şairlerden faydalanmak ve onları imamet hakkında k&uuml;lt&uuml;r oluşturmaya teşvik etmek.</p>\n\n<p>\n	Burada hatırlatalım ki bu konuyu iki kısımda devam ettireceğiz: İmamet &ouml;ğretiminde ve ona inan&ccedil;ta Peygamber&rsquo;in (s.a.a) siyeri; İmamet &ouml;ğretiminde ve ona inan&ccedil;ta Ehl-i Beyt&rsquo;in (a.s) siyeri. Zira bu konuda Peygamber&rsquo;in (s.a.a) siyerinin t&uuml;r&uuml;yle Ehl-i Beyt&rsquo;in (a.s) siyerinin t&uuml;r&uuml; farklıdır. Bu farkın kaynağı, Peygamber&rsquo;in (s.a.a) &ouml;mr&uuml;n&uuml;n sonlarına kadar bu konunun M&uuml;sl&uuml;manların geneline resm&icirc; olarak a&ccedil;ıklanmamış olmasıdır. Oysa Ehl-i Beyt (a.s) zamanında bu konu İslam&rsquo;ın resm&icirc;, &ouml;nemli ve ciddi konularından birine d&ouml;n&uuml;şm&uuml;şt&uuml;.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>1-&nbsp; Peygamber&rsquo;in (s.a.a) Siyerinde İmamet &Ouml;ğretiminin ve Ona İnancın Oluşturulmasının Niteliği</strong></p>\n\n<p>\n	Peygamber (s.a.a), risaletinin daha başlangıcında kendisinden sonraki imamet ve hilafet meselesine tevecc&uuml;h g&ouml;steriyordu ve uygun fırsatlarda bundan bahsediyordu. Onun siyerinde bu konunun işlenme şekli, bu konuyu işlerken &ouml;nemli eğitimsel noktaları g&ouml;zettiğini g&ouml;sterir niteliktedir. Bu noktaların aydınlanması i&ccedil;in &ouml;nce Onun bu konudaki siyerini genel olarak beyan edelim.</p>\n\n<p>\n	Peygamber (s.a.a) imamet konusunu &uuml;&ccedil; merhalede ele almıştır: 1. Merhale: Ortam hazırlama. 2. Merhale: İmamların (a.s) imametini genel ve a&ccedil;ık olarak beyan etme. 3. Merhale: Resm&icirc; beyan ve Emiru&rsquo;l- Muminin Ali&rsquo;nin (a.s) hilafet ve imamet makamına atanması.</p>\n\n<p>\n	<strong>1. Merhale: Ortam hazırlama</strong></p>\n\n<p>\n	Bu merhalede Peygamber (s.a.a), şahs&icirc;, ailev&icirc; ve siyasi bazı işlerini yapma g&ouml;revini Hz. Ali&rsquo;ye (a.s) devrediyordu. &Ouml;rneğin Peygamber (s.a.a) Mekke&rsquo;den Medine&rsquo;ye hicret ederken Hz. Ali&rsquo;yi (a.s) mal&icirc; işlerine vekil kıldı ve ona, yanındaki emanetleri sahiplerine geri vermesini, bor&ccedil;larını &ouml;demesini ve sonra onun ailesiyle birlikte Medine&rsquo;ye hicret etmesini buyurdu. Yine Peygamber (s.a.a) Seniyyetu&rsquo;l-Veda savaşında, Hz. Ali&rsquo;yi (a.s) kendi yerine bıraktı ve ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Sen d&uuml;nyada ve ahirette benim kardeşimsin ve ben de senin kardeşinim. Seninle benim durumum, Harun&rsquo;la Musa&rsquo;nın durumu gibidir.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Yine, M&uuml;sl&uuml;man erkeklere birbirleriyle kardeşlik ahdi yapmalarını emrettiğinde, kendisi Hz. Ali&rsquo;yle (a.s) kardeşlik ahdi yaptı. Ek olarak, Peygamber (s.a.a) herkese evlerinin Mescid-i Nebi&rsquo;ye a&ccedil;ılan kapısını kapatmalarını emretti, kendisinin ve Hz. Ali&rsquo;nin (a.s) kapısı hari&ccedil;.</p>\n\n<p>\n	Onun hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ali her zaman hak iledir ve hak, Ali iledir. Kevser havuzunun kenarında yanıma gelinceye dek birbirlerinden ayrılmazlar.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Selman-ı Faris&icirc; de ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a) bir hutbe okudu ve ş&ouml;yle buyurdu: &ldquo;Ey insanlar! Ben &ccedil;ok yakında sizin aranızdan ayrılacağım&hellip; Ey İnsanlar! G&uuml;neşi kaybeden, aya yapışsın. Ayı kaybeden takımyıldızına yapışsın ve onları da kaybeden nurlu yıldızlara yapışsın.&rdquo;</p>\n\n<p>\n	Selman diyor ki: Peygamber (s.a.a) minberden indiğinde ardından gittim. Ayşe&rsquo;nin evine girdi, ben de girdim ve dedim ki: Anam babam sana feda ey Resulullah (s.a.a)&hellip; G&uuml;neş nedir? Ay nedir? Takımyıldızı hangileridir? Ve nurlu yıldızlar hangileri? Buyurdu ki: &ldquo;G&uuml;neş benim, ay Ali&rsquo;dir (a.s). Takımyıldızı Hasan ve H&uuml;seyin&rsquo;dir (a.s) ve nurlu yıldızlar da H&uuml;seyin&rsquo;in (a.s) dokuz evladıdır ki onların dokuzuncusu Mehdi&rsquo;dir.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	Bu girişimler, ger&ccedil;ekte ortamı Hz. Ali&rsquo;nin (a.s) imamet ve vesayetine hazırlayan a&ccedil;ık beyanlardı.</p>\n\n<p>\n	<strong>2. Merhale: İmamların imametinin genel ve a&ccedil;ık beyanı</strong></p>\n\n<p>\n	Uygun ortamın hazırlanmasından sonra, Peygamber (s.a.a) başka m&uuml;nasebetlerde, a&ccedil;ıklıkla, Emiru&rsquo;l-Muminin&rsquo;in (a.s) ve evlatlarının imametini ve vesayetini beyan etmiştir. &Ouml;rnek olarak aşağıdaki durumlara işaret edilebilir:</p>\n\n<p>\n	Enes&rsquo;ten, Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Ben ve Ali, Allah&rsquo;ın, kullarına h&uuml;ccetleriyiz.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Bu ve başka bir&ccedil;ok rivayet, işaretle veya genel olarak Hz. Ali&rsquo;nin (a.s) halka vesayetini ve imametini anlatmaktadır.</p>\n\n<p>\n	Var olan bir&ccedil;ok rivayette de Peygamber (s.a.a) a&ccedil;ıklıkla Emiru&rsquo;l-Muminin Ali bin Ebi Talib&rsquo;in ve evlatlarının vesayetini ve imametini beyan etmiştir. Burada bu rivayetlerden birka&ccedil;ını sunuyoruz:</p>\n\n<p>\n	Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Kardeşim, vezirim, ailemde benim yerimde olan, benden sonra dinimi eda edecek en iyi kişi ve s&ouml;zlerime vefa edecek olan Ali bin Ebi Talip&rsquo;tir.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Başka bir rivayette de Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Benim gibi yaşamak isteyen, benim gibi &ouml;lmek ve cennete girmek isteyen &ndash;ki Rabbim bunu bana vadetmiştir- kimse, benden sonra Ali&rsquo;yi kendine veli edinsin &ccedil;&uuml;nk&uuml; o asla onu hidayetten &ccedil;ıkarmayacaktır.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	Diğer bir rivayette de Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Sizi, kendisiyle hidayet olacağınız, yolu bulacağınız, helak olmayacağınız ve yoldan &ccedil;ıkmayacağınız şeye y&ouml;nlendirmeyeyim mi?&rdquo; Dediler ki: &ldquo;Y&ouml;nlendir ey Resulullah.&rdquo; Buyurdu: &ldquo;Sizin imamınız ve veliniz Ali bin Ebi Talip&rsquo;tir (a.s). Ona yardım edin, onu tasdik edin ve hayrını isteyin ki Cebrail bana bu emri vermiştir.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Selman-ı Faris&icirc; de Resulullah&rsquo;tan (s.a.a) ş&ouml;yle buyurduğunu duymuş ve nakletmiştir:</p>\n\n<p>\n	&ldquo;Ey muhacirler ve ensar! Sizi, eğer kendisine yapışırsanız benden sonra asla sapmayacağınız bir şeye y&ouml;nlendirmeyeyim mi?&rdquo; Dediler ki: &ldquo;Y&ouml;nlendir ey Resulullah!&rdquo; Peygamber (s.a.a) buyurdu: &ldquo;Bu Ali, benim kardeşim, benim vasim, benim vezirim, benim varisim ve benim halefim; sizin imamınızdır. Onu benim sevgimle sevin ve benim y&uuml;celtmemle y&uuml;celtin ki Cebrail bunu size s&ouml;ylemem i&ccedil;in bana emir verdi.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	<strong>3. Merhale: Resm&icirc; Beyan ve Emiru&rsquo;l-Muminin&rsquo;in (a.s) Hilafet ve İmamete Atanması</strong></p>\n\n<p>\n	Bu konuda var olan en &ouml;nemli siyer, Peygamber&rsquo;in (s.a.a) Gadir-i Hum&rsquo;daki siyeridir.</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) Zilhicce&rsquo;nin on sekizinci g&uuml;n&uuml;nde Hz. Ali&rsquo;nin (a.s) imamet ve vesayetini halka tebliğ etti ve onu imamet makamına atadı. Şu şekilde ki Peygamber (s.a.a) minbere &ccedil;ıktı. Ali&rsquo;yi (a.s) kenarına oturttu. Allah&rsquo;a hamd ettikten sonra onlardan, o g&uuml;ne kadar din tebliği ve insanların hayrını istemek dışında bir şeyi d&uuml;ş&uuml;nmediğine ve yapmadığına dair şahitliklerini aldı. Sonra işaretle ve kinayeyle d&uuml;nyadan ayrılışının yakın olduğu uyarısını yaptı ve ş&ouml;yle buyurdu: &ldquo;Ben sizin aranızda iki değerli şey bırakıyorum, onlara nasıl davranacaksınız?&rdquo; Sonra iki değerli şeyi tanıtarak ş&ouml;yle dedi: &ldquo;O iki değerli şey şunlardır: B&uuml;y&uuml;k emanet, Allah&rsquo;ın kitabı ve k&uuml;&ccedil;&uuml;k emanet, itretim ve ehl-i beytimdir. Rabbim bana, bu iki yadig&acirc;rımın mahşer g&uuml;n&uuml;ne kadar birbirlerinden ayrılmayacağını bildirdi.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zlerden sonra Peygamber (s.a.a) Hz. Ali&rsquo;nin (a.s) elini tutarak havaya kaldırdı. &Ouml;yle ki koltuk altının beyazlığı ortaya &ccedil;ıktı. Herkes Peygamber&rsquo;in (s.a.a) yanında Hz. Ali&rsquo;yi (a.s) g&ouml;rd&uuml; ve tanıdı. O zaman Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Ey insanlar! M&uuml;minlerin &uuml;zerine kendilerinden daha evla olan kimdir?&rdquo; Peygamber&rsquo;in (s.a.a) ashabı &ldquo;Allah ve Peygamber&rsquo;i daha iyi bilir&rdquo; diye cevap verdiler. Peygamber (s.a.a) devam etti: &ldquo;Allah benim Mevlam ve ben m&uuml;minlerin Mevlasıyım ve m&uuml;minlere kendilerinden daha evlayım. Ey insanlar! Ben kimin mevlası isem, Ali de onun mevlasıdır.&rdquo; Sonra Hz. Ali&rsquo;ye (a.s) ve dostlarına dua, d&uuml;şmanlarına lanet etti ve ş&ouml;yle buyurdu: &ldquo;Burada bulunanlar, bulunmayanlara haber vermeli ve diğerlerini de bu durumdan haberdar etmelidirler.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) bu siyerine dikkatle bakıldığında, bu konunun sunumunda &uuml;&ccedil; temel iş yaptığı g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	1- İmamet konusunu &uuml;&ccedil; aşamada sunmuştur.</p>\n\n<p>\n	2- Bu konuyu &ccedil;eşitli m&uuml;nasebetlerde ve farklı kişiler huzurunda beyan etmiştir, &ouml;zel bir gurubun huzurunda ve birka&ccedil; m&uuml;nasebette değil.</p>\n\n<p>\n	3- Vahiy nazil olduktan ve Allah&rsquo;ın a&ccedil;ık emrinden sonra, resm&icirc; olarak ve M&uuml;sl&uuml;manların huzurunda Hz. Ali&rsquo;yi (a.s) imamet ve hilafete se&ccedil;miştir.</p>\n\n<p>\n	Şimdi şu soru ortaya &ccedil;ıkmaktadır: Neden Peygamber (s.a.a) Hz. Ali&rsquo;nin (a.s) imamet ve vesayetini tebliğ ederken, her a&ccedil;ıdan ihtiyata tamamen riayet de ederek bu kapsamlı girişimlerde bulunmuştur? Bu sorunun cevabı tarihe ve de bu g&uuml;nlerde nazil olan ayetlere biraz dikkatle bakıldığında ortaya &ccedil;ıkmaktadır. Peygamber&rsquo;in (s.a.a) Gadir Hum&rsquo;da durmasından &ouml;nce nazil olan ayet şudur:</p>\n\n<p>\n	&ldquo;Ey Peygamber! Rabbinden sana indirileni tebliğ et, eğer bunu yapmazsan O&rsquo;nun el&ccedil;iliğini yapmamış olursun. Allah seni insanlardan korur.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Bu ayetten, Peygamber&rsquo;in (s.a.a) bu risaleti &ndash;yani Hz. Ali&rsquo;nin (s.a.a) imamet ve vesayetini bildirmeyi- yerine getirme hususunda halktan korktuğu anlaşılmaktadır. Zira Kureyş&rsquo;in ileri gelenleri bunu onaylamıyorlardı ve muhalefetleri y&uuml;z&uuml;nden bunun ger&ccedil;ekleşmesi imk&acirc;nı ortadan kalkıyordu. Bu konuda Peygamber&rsquo;den (s.a.a) ve İmamlar&rsquo;dan (a.s) bize ulaşan rivayetler de vardır. Bir rivayette ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	Veda Haccı&rsquo;nda Cebrail nazil oldu ve ş&ouml;yle dedi: &ldquo;Ey Muhammed! Rabbin sana selam yolluyor ve diyor ki: Ali&rsquo;yi (a.s) insanlara rehber kıl.&rdquo; Peygamber (s.a.a) &ouml;ylesine ağladı ki sakalları ıslandı ve ş&ouml;yle dedi: &ldquo;Ey Cebrail! Kavmim hen&uuml;z cahiliyete yakındır. Onları yarı istekli bir şekilde dine itaate ve teslime y&ouml;nelttim. Nasıl başka birini onlara h&acirc;kim kılayım?&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	Başka bir rivayette Huzeyfe bin Yeman&rsquo;dan ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	Peygamber (s.a.a) Hz. Ali&rsquo;ye ş&ouml;yle buyurdu: &ldquo;Ben kimin mevlasıysam, bu Ali onun mevlasıdır.&rdquo; Numan bin Menzer Fehri dedi ki: &ldquo;S&ouml;ylediğin kendi tarafından mı yoksa Allah mı sana bunu emretti?&rdquo; Peygamber (s.a.a) &ldquo;Allah bana bunu emretmiştir&rdquo; diye buyurdu. O zaman Numan ş&ouml;yle dedi: &ldquo;Allah&rsquo;ım, g&ouml;ky&uuml;z&uuml;nden &uuml;zerimize taş yağdır.&rdquo; Hen&uuml;z evine barkına ulaşamadan g&ouml;kten bir taş d&uuml;şt&uuml; ve onu &ouml;ld&uuml;rd&uuml;.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Bu y&uuml;zden Peygamber (s.a.a), Hz. Ali&rsquo;nin (a.s) imametine ve hilafetine muhalif olanların, halkın arasında var olan uygun ortamdan faydalanarak onun imametinin ve hilafetinin ger&ccedil;ekleşmesine engel olmalarından korkuyordu. Bu sebeple de bu g&ouml;revi tebliğ etmeyi erteliyordu. Aynı zamanda da bunun ger&ccedil;ekleşmesi i&ccedil;in uygun ortamı hazırlayacak her fırsattan faydalanıyordu ve bilge &uuml;sluplarla bu g&ouml;revi amele d&ouml;n&uuml;şt&uuml;rmeye &ccedil;abalıyordu.</p>\n\n<p>\n	Peygamber (s.a.a) yukarda değindiğimiz &uuml;&ccedil; girişime ilaveten, siyerinde başka &ouml;nemli noktalara da riayet etmiştir ve buna tevecc&uuml;h etmemiz zaruridir:</p>\n\n<p>\n	1- G&ouml;revini a&ccedil;ıklamadan &ouml;nce t&uuml;m insanların şahitliğini alıyor ve onlar da Peygamber&rsquo;den (s.a.a) din tebliği ve hayır istemek dışında bir şey g&ouml;rmediklerine dair şahitlik ediyorlar, sonra Hz. Ali&rsquo;nin (a.s) imamet ve hilafetini bildiriyor. Ger&ccedil;ekte Peygamber (s.a.a) burada eğitimsel bir noktaya riayet etmiştir. Bu, eğitimcinin g&uuml;venilirliğinin artışı oranında eğitim alanın etkilenme oranının artması noktasıdır.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> İnsanlardan kendisinin hayır istediğine dair şahitlik alması ve orada bulunanların bu konuyu tasdik etmesi, ger&ccedil;ekte Peygamber&rsquo;in (s.a.a) onları bu işte kendisinin ve ailesinin menfaatini ve maslahatını dikkate almadığı, onu bu işe zorlayanın insanların din ve d&uuml;nya menfaatlerini ve maslahatlarını g&ouml;zetmek olduğu hakkında bir uyarıdır. Buna ilaveten bazı rivayetlerde bu işi yapmasını Cebrail&rsquo;in isteğine dayandırmıştır. Bu da ger&ccedil;ekte insanların Ona g&uuml;veninin artmasını ve bu tebliğinin insanlar &uuml;zerinde daha fazla tesirinin olmasını sağlamaktadır.</p>\n\n<p>\n	2- Hz. Ali&rsquo;yi (a.s) sağ tarafına oturtmuş ve onu halife ve emir olarak tanıtırken elini yukarı kaldırmıştır. Bu, imamete atanan kişiyle ilgili m&uuml;mk&uuml;n olabilecek her t&uuml;rl&uuml; ş&uuml;phenin giderilmesini sağlamaktadır. Şimdiye kadar hi&ccedil; kimsenin, Gadir hadisinin Hz. Ali (a.s) hakkında olduğuna dair ş&uuml;phe ve teredd&uuml;t etmemesi bu tezi onaylamaktadır.</p>\n\n<p>\n	3- Hz. Ali&rsquo;nin (a.s) imamete atanması tarihi olarak Zi&rsquo;l-hicce&rsquo;nin 18. g&uuml;n&uuml;n&uuml; se&ccedil;miştir. Zira o g&uuml;n &ccedil;ok sayıda M&uuml;sl&uuml;man (yaklaşık 70000-120000 kişi kadar) bulunuyordu.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> Bu kadar insan, Arap yarımadasının muhtelif şehirlerinde ve mek&acirc;nlarında yaşadığı i&ccedil;in, Hz. Ali&rsquo;nin (a.s) imamet ve vesayeti haberi, t&uuml;m İslam toplumunda geniş bir alanda yayılacaktı ve ink&acirc;r edilmesi ve kabul edilmemesi imk&acirc;nı en az seviyede olacaktı.</p>\n\n<p>\n	4- Peygamber (s.a.a) minberden indikten sonra kendi &ccedil;adırının karşısında, halk kendisine biat etsin diye Hz. Ali (a.s) i&ccedil;in bir &ccedil;adır kurulmasını emrediyor. Bu tedbir, Hz. Ali&rsquo;nin (a.s) imameti ve hilafetinde ş&uuml;phe ortamını ve ger&ccedil;ekleşmesinin &ouml;n&uuml;ndeki engelleri olabildiğince ortadan kaldırmaktadır.</p>\n\n<p>\n	Şimdiye kadar s&ouml;ylediklerimizden, Peygamber&rsquo;in (s.a.a) sadece g&ouml;revini tebliğ etmekle yetinmediği, Hz. Ali&rsquo;nin (a.s) imametinin ger&ccedil;ekleşmesi ortamını hazırlayabilmek i&ccedil;in t&uuml;m g&uuml;c&uuml;yle &ccedil;aba g&ouml;sterdiği anlaşılmaktadır. Bu, eğitimcilerin fazlasıyla tevecc&uuml;h&uuml;n&uuml; gerektiren &ouml;nemli bir noktadır. Bu esas &uuml;zere &ldquo;bizim vazifemiz sadece dini tebliğ etmektir ve onu uygulamak kişilerin uhdesindedir&rdquo; deliline dayanarak, din&icirc; h&uuml;k&uuml;mlerin ve ilimlerin amel&icirc; olması i&ccedil;in gerekli şartları ve etkenleri hazırlamaktan gaflet edilmemelidir.</p>\n\n<p>\n	Elbette bu girişimlere rağmen Peygamber&rsquo;den (s.a.a) sonra bu vazifenin ger&ccedil;ekleşmediği doğrudur ama bu vazifenin 25 yıl sonra ger&ccedil;ekleşmesi i&ccedil;in ortam hazırlanmıştır. İlaveten bu girişimler, gelecekte bunun ger&ccedil;ekleşmesi i&ccedil;in g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nce ortamını hazırlamıştır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>2- &nbsp;Ehl-i Beyt&rsquo;in (a.s) Siyerinde İmamet &Ouml;ğretiminin ve Buna İnancın Oluşturularak Kuvvetlendirilmesinin Niteliği</strong></p>\n\n<p>\n	Masumlar (a.s) imamet mevzusunda şu konuları işlemişlerdir: İmametin ispatı, imametin hedefinin ve zaruretinin beyan edilmesi, imamet i&ccedil;in gerekli niteliklerin beyanı, imamların faziletlerinin anlatılması, anılarının y&uuml;celtilmesi, İmamların (a.s) ziyareti, imametle ilgili ş&uuml;phelerin giderilmesi, muhaliflerle muaşeretin men edilmesi, şiirden faydalanmak ve şairlerin teşvik edilmesi. Yine burada sırayla bu konuların her birini işleyecek ve bunların eğitimsel noktalarını anlatacağız.</p>\n\n<p>\n	<strong>1- İmametin ispatının niteliği</strong></p>\n\n<p>\n	İmamların (a.s) siyerinde imametin ispatı babında aşağıdaki noktalar dikkate şayandır:</p>\n\n<p>\n	1- Onlar, Ehl-i Beyt&rsquo;in (a.s) imametini ve hilafetini ispatlamak i&ccedil;in bazen Kur&rsquo;an&rsquo;a, bazen nebev&icirc; s&uuml;nnete ve bazen de akıl ve &ouml;rfe dayalı delilleri kullanmışlardır. &Ouml;rneğin İmam B&acirc;kır (a.s) ve Harur&icirc;&rsquo;nin m&uuml;nazarasında ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	Harur&icirc;, İmam&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;Ebu Bekir&rsquo;in d&ouml;rt sıfatı vardı ve bu y&uuml;zden imamete layıktı.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Bu sıfatlar nelerdir?&rdquo; Dedi ki: &ldquo;O ilk sıddık idi ve biz onu, sıddık denmedik&ccedil;e tanımıyoruz. İkincisi, mağarada Peygamber&rsquo;le (s.a.a) birlikteydi. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, (Peygamber (s.a.a) namaz kılamadığı zamanda) namaz uhdesindeydi. D&ouml;rd&uuml;nc&uuml;s&uuml;, Peygamber&rsquo;in (s.a.a) yanına defnedildi.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Acaba bu sıfatlar sadece Ebu Bekir&rsquo;e mi mahsustur ve başkalarının bunlardan nasibi yok mudur?&rdquo; Evet, dedi. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Eyvah sana! Ebu Bekir&rsquo;in &ouml;v&uuml;n&ccedil; kaynağı sandığın bu sıfatlar, onun eksiklikleridir&hellip; Mağarada Peygamber&rsquo;in (s.a.a) yanındaydı dediğin, birka&ccedil; a&ccedil;ıdan eksikliktir, fazilet değil: İlki şudur; ayette Ebu Bekir&rsquo;in Peygamber&rsquo;le (s.a.a) Mekke&rsquo;den &ccedil;ıktığı ve Onunla birlikte olduğu ge&ccedil;mektedir. Aynı zamanda Allah Kur&rsquo;an&rsquo;da, bazen k&acirc;firin m&uuml;minle birlikte olabileceğini buyuruyor: &ldquo;Kendisiyle konuşmakta olan arkadaşı ona dedi ki: &ldquo;Seni topraktan, sonra bir damla sudan yaratan, sonra da seni bir adam formuna koyanı ink&acirc;r mı ettin?&rdquo;&rdquo; ve &ldquo;Allah i&ccedil;in ikişer ikişer ve teker teker kalkınız, sonra d&uuml;ş&uuml;n&uuml;n&uuml;z. Arkadaşınızda (peygamberde) bir delilik yoktur (ger&ccedil;eğini g&ouml;r&uuml;n&uuml;z).&rdquo; Bununla birlikte Peygamber&rsquo;le (s.a.a) birlikte olmada &ndash;ki ne Onu bir zul&uuml;mden korudu ve ne Peygamber&rsquo;in (s.a.a) d&uuml;şmanıyla savaştı- Ebu Bekir i&ccedil;in &ouml;v&uuml;n&uuml;lecek bir şey yoktur.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Aynı şekilde İmam Rıza (a.s), Yahya bin Zehhak&rsquo;la imamet hakkında m&uuml;nazara etmiştir. Bu m&uuml;nazaranın şerhi ş&ouml;yledir:</p>\n\n<p>\n	Yahya, İmam&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;Nasıl oluyor da imameti, imamete se&ccedil;ilmeyen i&ccedil;in iddia ediyorsun ve imamete se&ccedil;ilmiş olanın ve herkesin imametine onay verdiği kimsenin imametini bir kenara koyuyorsun?&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Yahya! Kendisine yalan atfedeni tasdik eden veya kendisi hakkında doğru s&ouml;z s&ouml;yleyeni yalanlayan kimse hak &uuml;zere ve doğru mudur yoksa batıl &uuml;zere ve yanlış mı?&rdquo; Yahya s&uuml;k&ucirc;t etti. Me&rsquo;mun, Yahya&rsquo;ya &ldquo;Cevabını ver&rdquo; dedi. Yahya &ldquo;Beni cevap vermekten muaf kıl&rdquo; dedi. Me&rsquo;mun &ldquo; Ey Ebe&rsquo;l-Hasan! Bu soruyu sorma maksadını bize a&ccedil;ıkla&rdquo; dedi. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Yahya, imamlarının kendileri hakkında doğru veya yalan s&ouml;ylemiş olduklarını s&ouml;ylemek zorundadır. Eğer onların yalan s&ouml;ylediklerini d&uuml;ş&uuml;n&uuml;yorsa yalancının imameti olmaz. Eğer onların doğru s&ouml;ylediğini d&uuml;ş&uuml;n&uuml;yorsa, onların ilki (Ebu Bekir) ş&ouml;yle demiştir: &ldquo;Ben sizin en iyiniz olmadığım halde se&ccedil;ildim.&rdquo; Onun yerine gelen de ş&ouml;yle demiştir: &ldquo;Ebu Bekir&rsquo;e biat bir kaymaydı ki her kim buna geri d&ouml;nerse onu &ouml;ld&uuml;r&uuml;n&hellip;&rdquo; Halkın en iyisi olmayan kimsenin&hellip; ve biati bir kayma olan ve buna geri d&ouml;nenin &ouml;ld&uuml;r&uuml;lmesi gereken kimsenin, bir başkasının hilafetine dair ahdi ve tavsiyesi nasıl kabul edilir? Hele de minberde ş&ouml;yle derse: &ldquo;Benim bir şeytanım var, beni yoldan &ccedil;ıkardığında d&uuml;zeltin, hata yaptığımda beni hidayet edin.&rdquo; Bunlar imam değiller, ister doğru s&ouml;ylesinler, ister yalan.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	Bu, bir taraftan onların muhataplarının &ccedil;eşitliliğini, diğer taraftan da İmamların (a.s), muhataplarına imameti ispat ederken, onlar i&ccedil;in senet ve itibara sahip kaynaklara dayandıklarını g&ouml;stermektedir.</p>\n\n<p>\n	Neden Ehl-i Beyt (a.s), imamet karşıtlarıyla tartışırken imameti ispat i&ccedil;in muhataplarının muteber kaynaklarına dayanıyorlardı?</p>\n\n<p>\n	Cevabında ş&ouml;yle s&ouml;ylemeliyiz: Bir iddianın doğruluğunu ispat i&ccedil;in iki şey yapılması gerekir: İlki iddianın hakikatinin aydınlatılması ve a&ccedil;ıklanması, ikincisi karşıdaki kişinin iddianın doğruluğunu kabul edeceği şekilde ikna edilmesi. Zira bir konunun hakikatinin a&ccedil;ıklanması ve aydınlatılması, tek başına konunun muhatap tarafından kabul edilmesi i&ccedil;in yeterli değildir. Kişi bir konunun doğruluğunu ancak kendisi, kendi bilgi d&uuml;zeni esasına g&ouml;re doğruluğuna inandığında kabul eder.</p>\n\n<p>\n	Bir kişinin ikna olması ve bir konuyu kabul edebilmesi i&ccedil;in birka&ccedil; yol vardır:</p>\n\n<p>\n	1- Bazen bir kişi m&uuml;talaa, araştırma ve inceleme sonucu &ouml;zel bir konunun doğru olduğu sonucuna ulaşır ve bu sebeple onu kabul ederek ona iman eder. Bu s&uuml;re&ccedil; &ndash;yani bir konunun, zorla veya başka birinin s&ouml;zlerine dayanarak değil de, kişisel d&uuml;ş&uuml;nce ve araştırma sonucu kabul edilmesi- g&uuml;zel bir yoldur. Ancak acaba ger&ccedil;ekten her insanın karar vermeyi gerektiren t&uuml;m konularda bu şekilde amel etme imk&acirc;nı var mıdır? &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki t&uuml;m kişilerin ilm&icirc; yeterliliği kendisine bu imk&acirc;nı verecek &ouml;l&ccedil;&uuml;de değildir. Diğer taraftan herkes her konu hakkında m&uuml;stakil olarak araştırma ve m&uuml;talaa yapma ve sonra karar verme fırsatına da sahip değildir.</p>\n\n<p>\n	2- Bir iddiayı kabul veya reddetmenin başka bir yolu, muteber kaynağa/ kaynaklara dayanmaktır. Bu y&ouml;ntemde insan bir konuyu kabul veya reddederken kendi ilmine ve d&uuml;ş&uuml;ncesine g&ouml;re karar vermemektedir. Kendisi i&ccedil;in itibarlı ve g&uuml;venilir kişi veya guruplardan, o konunun doğruluğu veya yanlışlığı hakkında g&ouml;r&uuml;şlerini bildirmelerini istemektedir. Sonra onların g&ouml;r&uuml;ş&uuml;ne dayanarak konuyu kabul veya reddetmektedir.</p>\n\n<p>\n	Bizim konumuzda da &ndash;imamet karşıtlarına imametin doğruluğunu ispat- sadece ikinci yol kullanılabilmektedir. Zira muhatap kendi d&uuml;ş&uuml;ncesiyle imametin doğruluğuna ulaşamamıştır. Diğer taraftan onlara g&ouml;re Ehl-i Beyt (a.s) de, g&ouml;r&uuml;şlerine dayanarak bir konuyu kabul veya reddetmelerini sağlayacak itibara sahip değildir. Bu durumda imametin doğruluğunu ispat i&ccedil;in Ehl-i Beyt&rsquo;in (a.s), karşıtların muteber ve h&uuml;ccet kabul ettiği kaynaklara dayanarak imametin doğruluğunu ispat etmelerinden başka &ccedil;are yoktur. Sadece bu durumda onlarla yapılan s&ouml;yleşinin neticeye ulaşması umut edilebilir. Bu sebeple Ehl-i Beyt (a.s), onların muteber kabul ettiği kaynaklara dayanıyorlardı.</p>\n\n<p>\n	S&ouml;ylediklerimiz bir sonraki konu &ndash;olağan&uuml;st&uuml; işler yoluyla imametin ispatı- i&ccedil;in de ge&ccedil;erlidir.</p>\n\n<p>\n	3- İmamlar (a.s) kendi imametlerini ispat etmek i&ccedil;in bazen olağan&uuml;st&uuml; işler yapıyorlar ve bu yolla kendi imametlerini ispat ediyorlardı. &Ouml;rneğin Abdullah bin Muğire&rsquo;den ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	(İmamet hususunda) Başıboş ve hareketsizdim. Bu şekilde Haccettim. Mekke&rsquo;ye ulaştığım zaman bunun hakkında endişelendim. İşi Allah&rsquo;a bırakarak ş&ouml;yle dedim: &ldquo;Allah&rsquo;ım, benim istek ve irademi biliyorsun, beni en iyi mektebe y&ouml;nlendir.&rdquo; İ&ccedil;ime Rıza&rsquo;nın (a.s) yanına gitme isteği d&uuml;şt&uuml;. Medine&rsquo;ye geldim, evinin kapısının kenarında durdum ve k&ouml;leye dedim ki: &ldquo;Efendine s&ouml;yle, Irak ahalisinden bir adam kapının kenarındadır.&rdquo; Bu sırada Rıza&rsquo;nın (a.s) sesini duydum: &ldquo;Abdullah bin Muğire, i&ccedil;eri gir!&rdquo; İ&ccedil;eri girdim. Beni g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle buyurdu: &ldquo;Allah duana icabet ve seni dinine hidayet etti.&rdquo; Dedim ki: &ldquo;Şehadet ediyorum ki sen Allah&rsquo;ın h&uuml;cceti ve insanlara eminisin.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Ş&ouml;yle denilmesi m&uuml;mk&uuml;nd&uuml;r: İmametin olağan&uuml;st&uuml; olaylara tevess&uuml;l edilerek ispat edilmesi ahl&acirc;k&icirc; a&ccedil;ıdan doğru değildir. Zira bu şekilde aslında hilaf olan şeyler ger&ccedil;ekmiş gibi g&ouml;sterilebilir. Cevabında ş&ouml;yle s&ouml;ylemeliyiz: Elbette bu ihtimal mevcuttur ama Masumlar&rsquo;ın (a.s) siyerinde bundan asla yanlış maksatlarla istifade edilmemiştir. Hatta bazı durumlarda onları izleyenler, ger&ccedil;eğe aykırı konuları onlara bağladıklarında, zikredilen konular kendi faydalarına dahi olsa onlarla savaşmışlardır. Burada bu siyerlerden birka&ccedil; &ouml;rnek veriyoruz:</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) oğlunun &ouml;ld&uuml;ğ&uuml; g&uuml;n, g&uuml;neş tutuldu. İnsanlar g&uuml;neşin İbrahim&rsquo;in &ouml;l&uuml;m&uuml; sebebiyle tutulduğunu s&ouml;ylediler. Peygamber (s.a.a) bu s&ouml;zleri duyduğunda dışarı &ccedil;ıktı, Allah&rsquo;a hamd ve sena ederek ş&ouml;yle dedi: &ldquo;Ey insanlar! G&uuml;neş ve ay Allah&rsquo;ın nişanelerinden ikisidir ve birisinin &ouml;l&uuml;m&uuml; veya yaşamı i&ccedil;in tutulmazlar. B&ouml;yle olduğu zaman mescitlere sığının.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	İbni Muğire de ş&ouml;yle naklediyor:</p>\n\n<p>\n	Ben ve Yahya İmam K&acirc;zım&rsquo;ın (veya Asker&icirc;&rsquo;nin) yanındaydık. Yahya, İmam&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;Fedan olayım, halk senin gaybı bildiğini d&uuml;ş&uuml;n&uuml;yor?&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Subhanallah, suphanallah! Elini başıma koy. Allah&rsquo;a andolsun v&uuml;cudumdaki t&uuml;m t&uuml;yler diken diken oldu!&rdquo; Sonra ş&ouml;yle buyurdu: &ldquo;Hayır, Allah&rsquo;a andolsun bu ilim sadece Peygamber&rsquo;den (s.a.a) bize miras kalmıştır.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	İmam Hadi&rsquo;yi (a.s) Bağdat&rsquo;a g&ouml;t&uuml;rmekle g&ouml;revli olan Yahya bin Herseme ş&ouml;yle naklediyor:</p>\n\n<p>\n	G&ouml;ky&uuml;z&uuml;n&uuml;n saf ve g&uuml;neşin parladığı g&uuml;nlerden birinde İmam (a.s) kuyruğunu d&uuml;ğ&uuml;mlemiş olduğu atına, yağmurlu hava kıyafetleri giymiş halde bindi. Ben onun bu yaptığına şaşırdım. &Ccedil;ok ge&ccedil;meden bir bulut geldi ve olduk&ccedil;a yağmur yağdı. Bizi bayağı zahmete d&uuml;ş&uuml;rd&uuml;. İmam (a.s) bana bakarak ş&ouml;yle dedi: &ldquo;Biliyorum yaptığıma anlam veremedin ve benim gaybı bildiğimi d&uuml;ş&uuml;nd&uuml;n ama durum b&ouml;yle değil. Ben &ccedil;&ouml;lde b&uuml;y&uuml;d&uuml;m ve yağmur getiren r&uuml;zg&acirc;rları tanırım. Bu y&uuml;zden kendimi hazırladım.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	4- Onlar, bazılarını Şia ilimlerine ve inan&ccedil;larına karşı olan kimselerle tartışması i&ccedil;in eğitiyorlardı. Ger&ccedil;ekte bu yolla d&uuml;ş&uuml;nsel ve k&uuml;lt&uuml;rel bir hareket oluşturuyor ve bu konuya d&uuml;ş&uuml;nsel kuvvet kazandırmak i&ccedil;in y&ouml;nlendiriyorlardı. &Ouml;rneğin ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	İmam Sadık (a.s), Abdurrahman bin Haccac&rsquo;a ş&ouml;yle buyuruyordu: &ldquo;Ey Abdurrahman! Medine ehliyle (dini konularda) s&ouml;yleşide bulun ki ben Şialar&rsquo;ın arasında senin gibilerin olmasını istiyorum.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	Yine ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	İmam (a.s), Muhammed bin Hek&icirc;m&rsquo;e Medine&rsquo;de, Peygamber&rsquo;in (s.a.a) mescidinde Medine halkıyla oturmasını, onlarla (din&icirc; konular hakkında) konuşmasını ve m&uuml;nazara etmesini emrediyordu, hatta Peygamber (s.a.a) hakkında. İmam&rsquo;ın (a.s) yanına d&ouml;nd&uuml;ğ&uuml; zaman İmam (a.s), onlara ne s&ouml;ylediğini ve onların ne cevap verdiğini soruyordu.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	Bu sebeple İmamların (a.s) ashabının bir&ccedil;oğu, kelam ilminde uzmanlaşmışlardı. &Ouml;yle ki Şam ahalisinden bir kişi, ashabıyla m&uuml;nazara etmek i&ccedil;in İmam Sadık&rsquo;ın (a.s) yanına geldiğinde İmam, Yunus&rsquo;a ş&ouml;yle buyuruyor: &ldquo;Dışarı &ccedil;ık ve m&uuml;tekellimlerden her kimi g&ouml;r&uuml;rsen buraya &ccedil;ağır.&rdquo; Bu olay Mekke&rsquo;de olduğu halde o, Hamran bin A&rsquo;yen, Muhammed bin Numan, Hişam bin Salim ve Kays Masir&rsquo;i İmam&rsquo;ın (a.s) huzuruna getirmiştir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	<strong>2- İmametin hedefinin ve zaruretinin beyan edilmesi</strong></p>\n\n<p>\n	Masumlar (a.s) bir&ccedil;ok durumda imametin hedef ve zaruretini muhataplarına beyan etmişlerdir. Bir rivayette ş&ouml;yle ge&ccedil;iyor:</p>\n\n<p>\n	Cabir, İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordu: &ldquo;Peygamber ve imama ne gerek vardır?&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;D&uuml;nyanın salah &uuml;zere kalması i&ccedil;in(Peygamber&rsquo;in (s.a.a) ve İmam&rsquo;ın (a.s) varlığına ihtiya&ccedil; vardır.) Zira Allah azze ve celle, aralarında bir imam veya peygamber olduğunda yery&uuml;z&uuml; ehli &uuml;zerinden azabı kaldırır. Allah ş&ouml;yle buyuruyor: &ldquo;Oysa sen i&ccedil;lerinde iken Allah onlara azap etmez.&rdquo; Peygamber (s.a.a) de ş&ouml;yle buyurmuştur: &ldquo;Yıldızlar g&ouml;ky&uuml;z&uuml;ndekilerin emniyet kaynağıdır, Ehl-i Beyt&rsquo;im de yery&uuml;z&uuml;ndekilerin emniyet kaynağıdır. Ne zaman yıldızlar yok olursa, g&ouml;ky&uuml;z&uuml;ndekilere k&ouml;t&uuml; olan şey ulaşır ve eğer Ehl-i Beyt&rsquo;im yok olursa yery&uuml;z&uuml;ndekilere k&ouml;t&uuml; olan şey ulaşır.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Başka bir rivayette İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun, Adem&rsquo;in vefatından beri Allah yery&uuml;z&uuml;n&uuml; imamsız bırakmamıştır. İnsanlar onunla Allah&rsquo;a doğru hidayet bulsunlar diye her zaman bir imam olmuştur. Hem de O, Allah&rsquo;ın kullarına h&uuml;ccetidir. Her kim onu bırakırsa yok olur, onunla birlikte olan ise kurtulur.&rdquo;<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	Yine İmam Sadık&rsquo;tan (a.s) nakledilen başka bir rivayette de ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	&ldquo;Yery&uuml;z&uuml;nde her zaman, m&uuml;minler dine bir şey ilave ettiklerinde onu d&ouml;nd&uuml;recek, bir şeyi eksilttiklerinde onu tamamlayacak bir &acirc;lim vardır. B&ouml;yle olmazsa işler m&uuml;minlere ş&uuml;pheli olur ve hak ve batıl arasında fark g&ouml;remezler.&rdquo;<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<p>\n	Bu siyerin eğitimsel noktasını daha &ouml;nce n&uuml;b&uuml;vvetin hedefinin ve felsefesinin beyan edilmesi konusunda anlatmıştık. N&uuml;b&uuml;vvetin hedefinin ve zaruretinin beyan edilmesinin, eğitim alanın Peygamber&rsquo;i (s.a.a) tanımasını artırmasına ek olarak, Peygamber&rsquo;i (s.a.a) ve &ouml;ğretilerinden daha iyi faydalanmasını sağlayacağını s&ouml;ylemiştik. Bu, imametin hedefinin ve zaruretinin beyan edilmesi hakkında da ge&ccedil;erlidir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>3-&nbsp; İmamet i&ccedil;in gerekli niteliklerin beyanı</strong></p>\n\n<p>\n	Masumlar (a.s), İmamları (a.s) tanıtırken imamlık i&ccedil;in gerekli &ouml;zellikleri ve nitelikleri de beyan etmişlerdir. Burada bu siyerlerden bir &ouml;rneğe değiniyoruz:</p>\n\n<p>\n	İmam Rıza (a.s) bir rivayette imamın &ouml;zelliklerini ve nişanelerini beyan etmiştir. Bu rivayet ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;İmamın nişaneleri vardır: İnsanların en bilgilisi, en hek&icirc;mi, en takvalısı, en hoşg&ouml;r&uuml;l&uuml;s&uuml;, en cesuru, en c&ouml;merti ve en &acirc;bididir. S&uuml;nnetli ve temiz doğar. Arkasını, &ouml;n&uuml;n&uuml; g&ouml;rd&uuml;ğ&uuml; gibi g&ouml;r&uuml;r. G&ouml;lgesi yoktur. Doğduğunda iki avu&ccedil; i&ccedil;i yerde, y&uuml;ksek sesle kelime-i şehadeti s&ouml;yler. İhtilam olmaz. G&ouml;z&uuml; uyur ama kalbi uyumaz. Muhaddistir. Peygamber&rsquo;in zırhı onun &ouml;l&ccedil;&uuml;s&uuml;ne uygundur&hellip; Halka kendilerinden daha evladır. İnsanlara kendi anne-babalarından daha merhametlidir. Halkın Allah&rsquo;a karşı en m&uuml;tevazısıdır. Halktan daha fazla verdiği emirlere amel eder ve halktan daha fazla men ettiklerinden uzak durur. Duasına icabet edilendir&hellip; Peygamber&rsquo;in (s.a.a) silahı ve kılıcı (Z&uuml;lfikar) onun yanındadır. Yanında olan Sahife&rsquo;de kıyamete kadar t&uuml;m Şiaların isimleri kayıtlıdır ve yanında olan Sahife&rsquo;de kıyamet g&uuml;n&uuml;ne kadar t&uuml;m d&uuml;şmanlarının ismi kayıtlıdır. &ldquo;Camia&rdquo; onun yanındadır. Bu, 70 zer uzunluğunda, Ademoğlunun kendisine ihtiya&ccedil; duyduğu her şeyi i&ccedil;eren bir Sahife&rsquo;dir. Tabaklanmamış ke&ccedil;i ve koyun derisinden yapılma, i&ccedil;inde t&uuml;m ilimlerin, hatta bir &ccedil;iziğin cezasının, hatta bir, yarım ve &uuml;&ccedil;te bir vuruşun cezasının olduğu &ldquo;Cifr-i Ekber ve Asğar&rdquo; da onun yanındadır. Fatıma&rsquo;nın (a.s) mushafı da onun yanındadır.&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	Masumlar (a.s) imamı tanıtmak i&ccedil;in imamlık &ouml;l&ccedil;&uuml;lerini ve &ouml;zelliklerini anlatıyorlardı ki kişi bu &ouml;zellikleri karşılaştırarak imamı tanıyabilsin. Bu bize, onların insanları imamlara aşina kılmak ve iman etmelerine ortam hazırlamak i&ccedil;in muhataplarının irade ve bilgisine k&acirc;milen tevecc&uuml;h ettiklerini g&ouml;stermektedir. İmamlara imanı zorla &uuml;zerlerine y&uuml;klemek istemiyorlardı. Siyerlerinde de bir tek olayda dahi bir kimseyi imamet ve velayeti kabule mecbur ettikleri g&ouml;r&uuml;lmemiştir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>4-&nbsp; İmamların faziletlerinin beyanı</strong></p>\n\n<p>\n	Ehl-i Beyt (a.s) İmamları tanıtmak i&ccedil;in imamın &ouml;zelliklerini anlatmaya ilaveten faziletlerini ve menkıbelerini de anlatıyorlardı. Fazilet, &uuml;st&uuml;nl&uuml;k anlamındadır. Kişiye atfedildiğinde, diğerlerine karşı bir &uuml;st&uuml;nl&uuml;k vermektedir. Cesaret, ilim vb. gibi. Birka&ccedil; &ouml;rnek nakledelim:</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurdu: &ldquo;Allah resul&uuml;, Ali&rsquo;ye (a.s) ilim kapılarından birini &ouml;ğretti ki ondan bin kapı ve bu kapıların her birinden de biner kapı a&ccedil;ılmaktadır.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	İmam Rıza (a.s) babalarından, Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğunu nakletmektedir: &ldquo;Ben ilmin şehriyim ve Ali (a.s) onun kapısıdır.&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğunu nakletmektedir: &ldquo;Ali (a.s) hidayet şehridir. Bu şehre giren kimse kurtulur, ondan y&uuml;z &ccedil;eviren ise hel&acirc;k olur.&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	Emiru&rsquo;l-Muminin (a.s) ş&ouml;yle buyurdu: &ldquo;Biz, Allah&rsquo;ın kendilerinden zahir&icirc; ve batın&icirc; &ccedil;irkinlikleri uzaklaştırdığı bir aileyiz.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	İmam Sadık (a.s) Selamun al&acirc; &acirc;l-i Yasin&rsquo;in tefsirinde ş&ouml;yle buyurmuştur: &ldquo;Yasin Muhammed&rsquo;in (s.a.a) adıdır ve biz de &acirc;l-i Yasin&rsquo;iz.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) &ldquo;Eğer bilmiyorsanız zikir ehline sorun&rdquo; ayetinin tefsirinde ş&ouml;yle buyurdu: &ldquo;Zikir ehli biziz.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurdu: &ldquo;Biz ilimde kuvvetliyiz ve biz Kur&rsquo;an&rsquo;ın tevilini biliriz.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) faziletlerini anlatmanın eğitimsel rol&uuml; nedir? İmamların faziletlerine aşina olan kimsede, onları daha derinden tanımanın yanı sıra, kalbinde onların sevgisinin k&ouml;k saldığı ve geliştiği g&ouml;r&uuml;lmektedir. Zira insan kem&acirc;li arar ve kemale y&ouml;nelir. İnsan hem kendisinin kem&acirc;le ulaşmasını ve kem&acirc;l sıfatlarına sahip olmayı ister, hem de bu kem&acirc;l sıfatlara sahip olanları sever. &Ouml;rneğin insan c&ouml;mertliği sever, c&ouml;mert bir kişi olmayı ister ve c&ouml;mert kişileri de sever. İnsan ilmi, sanatı, edebi, tevazuyu ve yardımlaşmayı sever. Bu &ouml;zelliklere sahip kişileri de sever.</p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) faziletlerini anlatmak, muhatapların onları sevmesini sağlar ve bu da imameti kabul etmelerine ortam hazırlar. Bu sebeple bazı halifeler Ehl-i Beyt&rsquo;in (a.s) faziletlerinin anlatılmasını yasaklamışlardır ve anlatanları cezalandırmışlardır.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) faziletlerini anlatmanın eğitimsel başka etkileri de vardır; o da model oluşturmadır. Muhatap, insan&icirc; y&uuml;ce sıfatların &ccedil;oğunun kendisinde toplandığı kişilerle tanıştığında, o kişileri kendi yaşamının modeli olarak se&ccedil;er ve hayatını g&uuml;c&uuml; yettiğince o kişiler gibi yaşamaya &ccedil;alışır.</p>\n\n<p>\n	Bununla beraber Ehl-i Beyt&rsquo;in (a.s) faziletlerini anlatmanın &uuml;&ccedil; eğitimsel etkisi vardır: Ehl-i Beyt&rsquo;le (a.s) daha fazla aşina olmak, onlara aşk ve ilgi duymak, onları model almak.</p>\n\n<p>\n	<strong>5- Ehl-i Beyt&rsquo;in (a.s) anısını y&uuml;celtmek</strong></p>\n\n<p>\n	Masumlar (a.s), kendilerinden &ouml;nceki Masumların adını ve anısını yaşatıyor ve değer veriyorlardı. &Ouml;zellikle İmam H&uuml;seyin&rsquo;in (a.s) adını ve anısını y&uuml;celtme &uuml;zerinde daha fazla duruyorlardı. Zeyd Şeham ş&ouml;yle diyor:</p>\n\n<p>\n	Biz, Kufe ehlinden bir cemaat, İmam Sadık&rsquo;ın (a.s) yanındaydık. Cafer bin Affan geldi. İmam (a.s) onu kendi yanına oturttu ve sonra ş&ouml;yle dedi: &ldquo;Ey Cafer!&rdquo; Cafer &ldquo;Lebbeyk, canım sana feda olsun.&rdquo; İmam buyurdu ki: &ldquo;&Ouml;ğrendim ki İmam H&uuml;seyin (a.s) hakkında şiir s&ouml;yl&uuml;yormuşsun, hem de g&uuml;zel s&ouml;yl&uuml;yormuşsun.&rdquo; Cafer, &ldquo;Evet, canım sana feda.&rdquo; İmam (a.s) &ldquo;S&ouml;yle&rdquo; diye buyurdu. Cafer, İmam H&uuml;seyin (a.s) hakkında etkileyici bir şiir okudu ve İmam ve etrafındakiler ağladılar. &Ouml;yle ki g&ouml;zyaşları y&uuml;zlerinden ve sakallarından aktı.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Babam bana ş&ouml;yle dedi: &ldquo;Ey Cafer! Benim malımdan falan miktarı, on yıl boyunca &ouml;ld&uuml;ğ&uuml;m g&uuml;nlerde bana yas tutulması i&ccedil;in vakfet.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></p>\n\n<p>\n	Ashap ve dostlarını da Ehl-i Beyt&rsquo;in (a.s) adını ve anısını y&uuml;celtmek i&ccedil;in meclisler d&uuml;zenlemeye teşvik ve bunu tavsiye ediyorlardı. Ezd&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Sadık (a.s) Fuzeyl&rsquo;e ş&ouml;yle dedi: &ldquo;Oturup hadis s&ouml;yl&uuml;yor musunuz?&rdquo; Dedi ki: &ldquo;Evet, fedan olayım.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;B&ouml;yle meclisleri seviyorum. Ey Fuzeyl! Bizi (adımızı ve anımızı) yaşatın. Bizi (adımızı ve anımızı) yaşatanlara Allah rahmet etsin. Ey Fuzeyl! Bizi anan veya yanında bizi andıklarında g&ouml;zlerinden sineğin kanadı kadar yaş akan kimsenin Allah g&uuml;nahlarını bağışlar.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	Burada şu soru sorulabilir: Neden Ehl-i Beyt (a.s), İmamların, &ouml;zellikle de İmam H&uuml;seyin&rsquo;in (a.s) anılması ve onlar i&ccedil;in mersiye meclisleri d&uuml;zenlenmesi hususunda ısrar ediyorlardı?</p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) anısını yaşatmanın, &ouml;zellikle de İmam H&uuml;seyin&rsquo;in (a.s) yas merasimlerinin siyasi, toplumsal ve hatta iktisadi alanlarda &ouml;zel tesirleri olduğunda ş&uuml;phe yoktur. Ama bizim buradaki hedefimiz, bu konunun eğitimsel etkilerini incelemektir. Ehl-i Beyt&rsquo;in (a.s) anısının, yas toplantıları d&uuml;zenlenerek ve mersiye okunarak yaşatılmasının iki eğitimsel etkisi olduğu g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	1- Bu meclisler din&icirc; ilimlerin, Ehl-i Beyt&rsquo;in (a.s) faziletlerinin, yaşam tarihlerinin ve yaşam &ccedil;izgilerinin hedeflerinin insanlara anlatılması i&ccedil;in ortam oluşturması ve adlarının, anılarının ve yollarının her zaman i&ccedil;in canlı kalması i&ccedil;indir. Şehit Mutahhar&icirc; &ldquo;Neden İmamlar, İmam H&uuml;seyin&rsquo;in (a.s) yasının her zaman s&uuml;rd&uuml;r&uuml;lmesi emrini vermişlerdir?&rdquo; sorusunun cevabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Ama&ccedil;, Kerbela olayının bir eğitim ve &ouml;ğretim ekol&uuml; olarak s&uuml;rekli canlı kalmasıdır.&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	2- Bu meclislere katılmanın ve Ehl-i Beyt (a.s) i&ccedil;in ağlamanın kendisinin de eğitimsel etkisi vardır. Zira Şehit Mutahhar&icirc;&rsquo;nin dediği gibi &ldquo;Şehide ağlamak, onun yiğitliğine katılmak, onun ruhuyla uyumlu olmak, onun heyecanı ve hareketiyle muvafık olmaktır. İmam H&uuml;seyin&rsquo;in (a.s) hareketini, insanların kalplerinin derinliğine yerleştiren, işte bu ağlayışlardır.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	Bununla birlikte Ehl-i Beyt&rsquo;in (a.s) anısını y&uuml;celtme meclisleri, hem muhatabın teorik ve ilm&icirc; boyutunu eğitmekte, hem de duygularını Ehl-i Beyt&rsquo;in (a.s) faziletleri ve değerleri yolunda harekete ge&ccedil;irmektedir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>6-&nbsp; İmamların ziyareti</strong></p>\n\n<p>\n	İmamlar (a.s), Peygamber&rsquo;in (s.a.a) ve kendilerinden &ouml;nceki İmamların kabirlerini ziyarete &ouml;zen g&ouml;steriyorlar ve şialarına da bunu tavsiye ediyorlardı. Misbahu&rsquo;z-Zair&rsquo;in yazarı, İmam Seccad (a.s), İmam B&acirc;kır (a.s), İmam Sadık (a.s) ve İmam Hadi&rsquo;nin (a.s) Emiru&rsquo;l-Muminin&rsquo;in (a.s) kabrini ziyaret ettiklerini nakletmektedir.<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a> İmamlardan (a.s) nakledilen dualar ve ziyaretler, Misbahu&rsquo;z-Zair, İkbal, Mefatihu&rsquo;l-Cinan, Biharu&rsquo;l-Envar (100-106. Ciltler) gibi dua kitaplarında ge&ccedil;mektedir.<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	İmamların (a.s), Masumların (a.s) kabirlerini ziyaret &uuml;zerinde durmaları hem din&icirc; a&ccedil;ıya sahipti, hem de siyasi. Bu durum &ouml;zellikle İmam H&uuml;seyin&rsquo;in (a.s) ziyaretinde ge&ccedil;erlidir. Zira Emev&icirc; ve Abbas&icirc; halifeleri, halkın onlara tevecc&uuml;h&uuml;n&uuml; ve y&ouml;nelişini, kendi siyasetleri ve menfaatleri ile uyumlu bulmuyorlardı. M&uuml;mk&uuml;n olan her şekilde de bu durumun &ouml;n&uuml;ne ge&ccedil;meye &ccedil;alışıyorlardı. Buna karşılık İmamlar (a.s) halka, m&uuml;mk&uuml;n olduğunca onları ziyaret etmelerini tavsiye ediyorlardı. İmamlara (a.s) g&ouml;re bu konu o kadar &ouml;nemliydi ki, bazı rivayetlerden İmam H&uuml;seyin&rsquo;in (a.s) ziyaretinin vacip olduğu anlamı &ccedil;ıkmaktadır.</p>\n\n<p>\n	Bu iki a&ccedil;ının yanında, İmamların (a.s) ziyareti ve duası eğitimsel a&ccedil;ıya da sahiptir. İmamlar (a.s) bu dualarla hem ziyaret&ccedil;iyi İmamların (a.s) &ouml;zellikleriyle, siyerleriyle ve &ouml;nemli hedefleriyle aşina kılmakta, hem de ziyaret&ccedil;iye İmamlarına ve &ouml;nderlerine olan sevgisini ve ilgisini g&ouml;sterme imk&acirc;nını vermektedir. Bu şekilde hem ziyaret&ccedil;inin bilinci artmakta, hem de onlara olan sevgisi ve ilgisi kuvvetlenmektedir. &Ouml;rnek olarak Camia ziyareti, Eminullah ziyareti vb. ziyaretlerin muhtevasına bakılabilir. Camia ziyaretinin bir par&ccedil;asında ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Kel&acirc;mınız nur, emriniz olgunluk ve hidayet, &ouml;ğ&uuml;d&uuml;n&uuml;z takva, işiniz hayır, &acirc;detiniz ihsan ve iyilik, huyunuz kerem ve c&ouml;mertlik, yaradılışınız hak, doğruluk ve yumuşaklık, s&ouml;z&uuml;n&uuml;z h&uuml;k&uuml;m, g&ouml;r&uuml;ş&uuml;n&uuml;z ilim, hilim ve sağduyudur. Eğer s&ouml;z iyilikten a&ccedil;ılırsa siz bunun ilki, aslı, c&uuml;z&uuml;, madeni ve kaynağısınız.&rdquo;</p>\n\n<p>\n	Acaba İmamlar (a.s) i&ccedil;in bundan daha g&uuml;zel bir nitelendirme yapılabilir mi!</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>7-&nbsp; İmamet hakkındaki ş&uuml;phelerin giderilmesi</strong></p>\n\n<p>\n	Masumların (a.s) &ccedil;ok&ccedil;a tevecc&uuml;h ettikleri hususlardan birisi de imamet ve İmamlar (a.s) hakkındaki ş&uuml;phelerin giderilmesiydi. İmamların (a.s) zamanında İslami toplumda Şia mezhebi azınlıkta ve h&acirc;kimiyet de karşıtlarının elinde olduğundan, Şia&rsquo;nın, &ouml;zellikle de imamet meselesinin aleyhine &ccedil;ok&ccedil;a tebliğ yapılıyordu. Bu faaliyetlerin sonucu, Şiaların inan&ccedil;larının hakkaniyetiyle ilgili bir&ccedil;ok ş&uuml;phenin reva&ccedil; bulmasıydı. Bu ş&uuml;pheler cevapsız kalsaydı zamanla Şiaların inancının d&uuml;ş&uuml;nsel desteğini ve ge&ccedil;erliliğini kaybedeceği a&ccedil;ıktı. Bu y&uuml;zden İmamlar (a.s), bu ş&uuml;pheleri mantıklı ve doyurucu a&ccedil;ıklamalarla gidermeye &ccedil;alışıyorlardı. Ali bin Reab ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Sadık&rsquo;a (a.s) &ldquo;Size isabet eden her musibet, (ancak) ellerinizin kazanmakta olduğu dolayısıyladır.&rdquo; ayetiyle ilgili olarak, temiz ve g&uuml;nahtan masum oldukları halde, Hz. Ali ve ondan sonra Ehl-i Beyt&rsquo;inin (a.s) başına gelen musibetlerin yapmış oldukları işler sebebiyle mi olduğunu sordum. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Resulullah (s.a.a) bir g&uuml;naha m&uuml;rtekip olmadığı halde her gece ve g&uuml;nd&uuml;z y&uuml;z kere t&ouml;vbe ve istiğfar ediyordu. Allah, dostlarını bir g&uuml;nah işlemedikleri halde, kendilerine ecir ve m&uuml;k&acirc;fat vermek i&ccedil;in musibetlere uğratır.&rdquo;<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p>\n	Ehl-i Beyt (a.s), Şiaların inan&ccedil;larını muhaliflere karşı savunan ve Şia&rsquo;nın hakkaniyetini ispatlayan kimseleri teşvik ediyor ve y&uuml;celtiyorlardı. &Ouml;rnek olarak bu siyerlerden iki tanesini burada naklediyoruz:</p>\n\n<p>\n	İmam Hasan Asker&icirc;&rsquo;ye (a.s) Şia fakihlerinden birinin, bir Nasıb&icirc;&rsquo;yle konuştuğu ve delille onu yendiği ve r&uuml;sva ettiği haberi ulaştı. Bu fakih İmam&rsquo;ın (a.s) yanına geldi. Oturdukları yerin başında y&uuml;ksek bir yer hazırlanmıştı ve İmam da o yerin yanında oturuyordu. &Ccedil;ok sayıda Alev&icirc; ve Beni Haşim de orada bulunuyordu. İmam bu fakihi baş taraftaki y&uuml;ksek yere oturttu. Orada bulunanlar, sıradan bir kişiyi Haşim&icirc; s&acirc;d&acirc;tına (Ebu Talip ve Abbas&rsquo;ın evlatlarına) tercih mi ediyorsun diye İmam&rsquo;a itiraz ettiler&hellip; İmam ş&ouml;yle buyurdu: &ldquo;Bu kişinin, Allah&rsquo;ın kendisine &ouml;ğrettikleriyle bir Nasıb&icirc;&rsquo;yi yenilgiye uğratması, her t&uuml;rl&uuml; soy şerefinden &uuml;st&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Hasan (a.s) kendisine bir hediye getiren kişiye ş&ouml;yle buyurdu: &ldquo;Bu ikisinden hangisi senin daha &ccedil;ok hoşuna gider: Bu hediyeye karşılık sana yirmi katını, yirmi bin dirhem mi vereyim, yoksa k&ouml;y&uuml;n&uuml;zdeki falan Nasıb&icirc;&rsquo;yi yenilgiye uğratman ve k&ouml;y ehlini onun elinden kurtarman i&ccedil;in ilmin bir kapısını mı a&ccedil;ayım? Eğer iyi olan se&ccedil;eneği se&ccedil;ersen ikisini de sana vereceğim ve eğer k&ouml;t&uuml; olan se&ccedil;eneği se&ccedil;ersen seni istediğini se&ccedil;men i&ccedil;in &ouml;zg&uuml;r bırakacağım.&rdquo; Adam dedi ki: &ldquo;Ey Allah resul&uuml;n&uuml;n oğlu! Nasıb&icirc;&rsquo;yi yenilgiye uğratarak onları elinden kurtarmamın yirmi bin dirhem değeri var mı?&rdquo; İmam (a.s) buyurdu ki: &ldquo;D&uuml;nyadan da fazla, yirmi milyon kez daha fazla.&rdquo; Adam &ldquo;&Ouml;yleyse neden daha k&ouml;t&uuml; se&ccedil;eneği se&ccedil;eyim, daha iyi olanı se&ccedil;iyorum.&rdquo; dedi. O zaman İmam (a.s) o konuyu ona &ouml;ğretti ve yirmi bin dirhem de hediye etti.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	Bu siyerlerde iki &ouml;nemli eğitimsel nokta vardır:</p>\n\n<p>\n	1- Ehl-i Beyt (a.s) Şiaların inan&ccedil;larıyla ilgili ş&uuml;phelere &ouml;nem veriyordu. Zira ş&uuml;phe, inancın en &ouml;nemli d&uuml;şmanıdır. İnan&ccedil;, inan&ccedil; sahibinin zihninde doğruluğuna dair bir ş&uuml;phe oluşmadığı s&uuml;rece sağlamdır. Zihne bir ş&uuml;phe sızdığı vakit ise inan&ccedil; yapısı zamanla zayıflamakta ve yok olmaktadır. Diğer taraftan inancın doğruluğuna dair kuşku oluşturan etkenlerden biri ş&uuml;phedir.</p>\n\n<p>\n	2- Ehl-i Beyt (a.s) ş&uuml;pheleri mantık ve akılla cevaplıyor ve ortadan kaldırıyordu, zor kullanmaya ve benzerlerine y&ouml;nelerek değil. Zira inan&ccedil; ve marifet, konuşmak, yemek yemek, y&uuml;r&uuml;mek gibi zahir&icirc; davranışların aksine sadece ilim, bilin&ccedil; ve delil sunma yollarından etkilenmektedir, zor kullanmaktan değil.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>8-&nbsp; Karşıtlarla muaşeretten sakındırma</strong></p>\n\n<p>\n	Masumlar (a.s) &ouml;ğrencilerini kontrol altında tutuyorlardı ve gerekli durumlarda zaruri uyarıları yapıyorlardı. Bu uyarılardan birisi, karşıtlarla yani inan&ccedil;ları Şialara muhalif olanlarla muaşereti, oturup kalkmayı men etmeleriydi. &Ouml;rnek olarak bu t&uuml;r siyerlerden ikisini anlatalım.</p>\n\n<p>\n	İlk &ouml;rnek: Muhammed bin Asım ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Rıza (a.s) ş&ouml;yle buyurdu: &ldquo;Muhammed bin Asım! Vakıf&icirc;lerle oturduğunu duydum.&rdquo; Dedim ki &ldquo;Evet, fedan olayım. Onlarla oturuyorum ama onlara muhalifim.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Onlarla oturma &ccedil;&uuml;nk&uuml; Allah (azze ve celle) ş&ouml;yle buyuruyor: &ldquo;O (Allah), ş&uuml;phesiz size kitapta, &ldquo;Allah&rsquo;ın ayetlerinin ink&acirc;r edildiğini ve onlarla alay edildiğini işittiğinizde, onlar bir başka s&ouml;ze ge&ccedil;medikleri s&uuml;rece onlarla oturmayın, yoksa siz de onlar gibi olursunuz&rdquo; diye (bir h&uuml;k&uuml;m) indirdi.&rdquo; Bu ayette kastedilen, Vakıf&icirc;lerin kendilerine inanmadığı Peygamber&rsquo;in (s.a.a) vasileridir.&rdquo;<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p>\n	İkinci &ouml;rnek: Mufazzal bin Mezid ş&ouml;yle naklediyor:</p>\n\n<p>\n	İmam Sadık (a.s), Ebi Hattab&rsquo;ın dostları ve gulattan bahsedilirken bana ş&ouml;yle buyurdu: &ldquo;Ey Mufazzal! Onlarla oturma, onlarla yemek yeme, onlarla bir şey i&ccedil;me, onlarla musafaha etme ve onlarla (ilm&icirc; konularda) konuşma.&rdquo;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	İmamların (a.s), Şiaların imamet hakkında karşıt inanca sahip kişilerle muaşeret etmemeleri &uuml;zerinde durmalarının sebebi belki de Şiaların inancının zayıflamaması veya zamanla onlarla sohbet etmelerinin sonucunda inan&ccedil;larının değişmemesi i&ccedil;indir. Zira başkalarıyla sohbet etmek ve arkadaşlık, karşılıklı olarak davranışları ve amelleri etkilemekle kalmamakta, inan&ccedil; ve anlayış tarzları da birbirlerine intikal etmektedir. Bu, insanın psikolojik &ouml;zellerinden biridir. Rivayetlerde de bu konu a&ccedil;ık&ccedil;a belirtilmiştir. Peygamber&rsquo;den (s.a.a) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Kişi arkadaşının dini &uuml;zeredir, &ouml;yleyse kiminle arkadaş olduğunuza bakınız.&rdquo;<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>9-&nbsp; Şairlerden faydalanmak ve onları teşvik etmek</strong></p>\n\n<p>\n	Masumlar (a.s), Şia mektebini tanıtmak i&ccedil;in şairlerden faydalanıyorlardı ve bu alanda şiir okuyan şairleri teşvik ediyorlardı. İmamların (a.s) anısının y&uuml;celtilmesi konusunda İmam Sadık&rsquo;tan (a.s) bir siyer naklettik. Orada İmam H&uuml;seyin&rsquo;i (a.s) anlatan bir şiir okuyan Cafer adlı şairden, yine İmam H&uuml;seyin&rsquo;i (a.s) anlatan bir şiir okumasını istemişti. Sonrasında da ş&ouml;yle buyurmuştu: &ldquo;İmam H&uuml;seyin (a.s) hakkında şiir okuyan, ağlayan veya bir başkasını ağlatan ve Allah&rsquo;ın kendisine cenneti vacip etmediği ve bağışlamadığı kimse yoktur.&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	Z&uuml;rare de babasından ş&ouml;yle naklediyor:</p>\n\n<p>\n	Kumeyt bin Zeyd, İmam B&acirc;kır&rsquo;ın (a.s) yanına geldi. Ben de onun yanındaydım. O sırada bu haber ile bir şiir okudu: &ldquo;Men legebe metimu musteham&hellip;&rdquo; Şiir okunup bir kısım dağıldıktan sonra İmam (a.s) ona ş&ouml;yle buyurdu: &ldquo;Bizim hakkımızda şiir s&ouml;ylediğin s&uuml;rece Ruhu&rsquo;l-Kud&uuml;s her zaman seni onaylasın.&rdquo;<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	Aynı şekilde Di&rsquo;bil Heza&icirc;, Merv&rsquo;de İmam Rıza (a.s) anlaşmalı velayete se&ccedil;ildiğinde İmam&rsquo;ın (a.s) yanına geldi ve İmam&rsquo;a ş&ouml;yle dedi:</p>\n\n<p>\n	Bir kaside yazdım ve kendi kendime onu sizin i&ccedil;in okumadan kimseye okumayacağım diye ahdettim. İmam (a.s) ona insanlar dağılana kadar oturmasını emretti. Sonra ona okumasını buyurdu. Di&rsquo;bil (şu beyitle) bir kaside okumaya başladı:</p>\n\n<p>\n	Ayetler medresesinde tilavet &uuml;cretsiz</p>\n\n<p>\n	Vahyin eviyse boş ve ıssız.</p>\n\n<p>\n	Şiir bitince İmam (a.s) ona bir par&ccedil;a k&uuml;rk ve 600 dinar hediye verdi.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	İlaveten Masumlar (a.s), şairlerden şiirle Şia &ouml;ğretilerini savunmalarını istiyorlardı. İmam Rıza (a.s) şair Di&rsquo;bil&rsquo;e ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;H&uuml;seyin (a.s) hakkında şiir s&ouml;yle, &ccedil;&uuml;nk&uuml; sen yaşadığın m&uuml;ddet&ccedil;e bizim dostumuz ve meddahımızsın. Bize yardım hususunda g&uuml;c&uuml;n yettiğince &ccedil;alış.&rdquo;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Şimdi şu soru g&uuml;ndeme gelmektedir: Neden Masumlar (a.s) şairlerden faydalanıyorlardı ve onları teşvik ediyorlardı? G&ouml;r&uuml;n&uuml;şe g&ouml;re şiir, Masumların (a.s) zamanında tebliğ ve d&uuml;ş&uuml;ncenin yayılması i&ccedil;in sağlam ve ulaşılabilir bir vesileydi. Bu y&uuml;zden de onlar, bu vesileden Şii &ouml;ğretilerini anlatmak ve yaymak i&ccedil;in istifade ediyorlardı.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; B&ouml;l&uuml;m<br />\n	Masumların (a.s) Eğitimsel Siyerinde Mead &Ouml;ğretiminin Niteliği ve Buna İnancın Kuvvetlendirilmesi</p>\n\n<p>\n	Mead, İslam inan&ccedil;ları esaslarının beşincisidir. Bir&ccedil;ok ayette mead ve kesinliği konusuna değinilmiştir. Muminun suresinde ş&ouml;yle okuyoruz:</p>\n\n<p>\n	&ldquo;Bizim, sizi boş bir ama&ccedil; uğruna yarattığımızı ve sizin ger&ccedil;ekten bize d&ouml;nd&uuml;r&uuml;l&uuml;p getirilmeyeceğinizi mi sanmıştınız?&rdquo;<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	Meada iman, hidayet olmuş kişilerin &ouml;zelliklerinden biridir. Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Onlar ki sana indirilene de senden &ouml;nce indirilene de inanır ve ahirete de sadece onlar yakin ederler. İşte onlardır rablerinden bir hidayet &uuml;zere olanlar ve işte onlardır, sadece onlardır felaha erenler.&rdquo;<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a></p>\n\n<p>\n	Bu y&uuml;zden meada inanmayan kimseler, M&uuml;sl&uuml;manların z&uuml;mresinin dışındadırlar. Bununla beraber İslami eğitimin hedeflerinden biri, meada iman i&ccedil;in ortam oluşturmak ve &ouml;ğrencilere bu alanda bilin&ccedil; kazandırmaktır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde mead &ouml;ğretimi alanında Masumların (a.s) eğitimsel siyerini inceleyeceğiz. Bu araştırmada sorularımız şunlardır: Mead &ouml;ğretiminde Peygamber&rsquo;in (s.a.a) ve Ehl-i Beyt&rsquo;inin (a.s) siyeri nasıldır? Mead kavramını nasıl sunuyorlardı? Meadı nasıl ispat ediyorlardı? Mead hakkında insanlara ne t&uuml;r bilgiler veriyorlardı? Meada imanın kuvvetlendirilmesi i&ccedil;in ne gibi girişimlerde bulunuyorlardı?</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları şu başlıklar altında sunulacaktır: 1- Mead kavramının sunum ve anlatım niteliği. 2- Meadın olabilirliğinin ve zaruretinin anlatım niteliği. 3- Ş&uuml;phelerin giderilmesine &ouml;zen g&ouml;sterilmesi. 4- Meadın ispatlanma şekli. 5- Meadın betimlenmesi ve &ouml;zellikleri. 6- D&uuml;nyadaki amellerin kişinin ahiret yazgısıyla ilişkisinin anlatılması. 7- Meadın hatırlatılması ve bunun tekrarı. 8- Meada imanda duygusal etkenlere tevecc&uuml;h. 9- İmanın etkilerinin Masumların (a.s) davranışlarına ve durumlarına yansıması.</p>\n\n<p>\n	Konuya girmeden &ouml;nce iki noktaya tevecc&uuml;h edilmelidir.</p>\n\n<p>\n	1- İmamlar (a.s) genellikle halkın geneliyle ilişki i&ccedil;indeydi, &ouml;zel bir gurupla değil. Diğer bir deyişle onların muhatapları genellikle din&icirc; toplantılara katılan kişilerdi. Bu kişilerin &ccedil;oğunluğunu da yetişkinler oluşturuyordu, &ccedil;ocuklar ve ergenler bunun sadece k&uuml;&ccedil;&uuml;k bir kısmıydı. Bunu da ge&ccedil;ersek &ccedil;ocuklar pek mead konusuna ve ayrıntılarına girme konumunda değillerdi. Bu sebeple de Masumların (a.s) siyerinde bu konuyu &ccedil;ocuklarla işledikleri durumlar nadirdir.</p>\n\n<p>\n	2- Din&icirc; metinlerde mead &ouml;ğretimi ve buna inancın oluşturularak kuvvetlendirilmesiyle ilgili (s&ouml;zl&uuml; siyerin karşısında) pek fazla fiil&icirc; siyer yoktur.</p>\n\n<p>\n	Bu y&uuml;zden bu konuda onların s&ouml;zl&uuml; siyerlerine dayanmaya ve meadla ilgili konuları sunuş ve beyan şekillerinden, yani meadla ilgili hangi konulardan bahsettiler, bu konuları nasıl anlattılar, bu konulara farklı şartlar altında nasıl yaklaştılar ve benzerleri gibi, mead &ouml;ğretimi ve buna inancın oluşturularak kuvvetlenmesiyle ilgili noktalara &ccedil;ıkarımla ulaşmaya mecburuz.</p>\n\n<p>\n	Bu konuları, Masumların (a.s) siyerinde meadın ispatı ve olabilirliği hakkında ne gibi deliller olduğu, onların g&ouml;z&uuml;nde meadın ne anlama geldiği ve ahiret yaşamının &ouml;zelliklerinin neler olduğu a&ccedil;ılarından incelemediğimizi s&ouml;ylemek yerinde olacaktır. Genel olarak bu konuların sunuş niteliklerinin, delillerinin ve bu niteliklerin eğitimsel etkilerinin neler olduğuyla ilgileneceğiz.</p>\n\n<p>\n	<strong>1- Mead Kavramının Sunum ve Anlatım Niteliği</strong></p>\n\n<p>\n	&Ouml;l&uuml;m ve insanın &ouml;l&uuml;mden sonraki yazgısı, &ouml;teden beri insanın d&uuml;ş&uuml;ncelerini meşgul etmiştir. Bu sebeple &ouml;l&uuml;m, hakikati ve insanın &ouml;l&uuml;mden sonraki yazgısı hakkında &ccedil;eşitli fikirler sunulmuştur.</p>\n\n<p>\n	İslam &ouml;ncesi Araplar arasında da &ouml;l&uuml;m ve insanın &ouml;l&uuml;mden sonraki yazgısı hakkında bazı g&ouml;r&uuml;şler vardı. Bazıları insanın &ouml;l&uuml;mle birlikte hayatının tamamen bittiğine inanıyorlardı, sanki o kişi daha &ouml;nce hi&ccedil; var olmamış gibi. Ger&ccedil;ekte bu kişiler, bitkilerin ortaya &ccedil;ıkması, gelişmesi, meyve vermesi ve sonra da kuruması gibi, insanların da doğduklarına, geliştiklerine ve sonunda da &ouml;ld&uuml;klerine ve başkalarının onların yerini aldıklarına inanıyorlardı. Bazıları da insanın &ouml;l&uuml;mden sonra tekrar canlandığına inanıyorlardı. Bu sebeple &ouml;l&uuml;y&uuml; defnederken deveyi de yanına g&ouml;m&uuml;yorlardı ki haşredildiğinde bineksiz kalmasın!<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p>\n	İslam&rsquo;a g&ouml;re insan &ouml;l&uuml;mle yok olmamaktadır. &Ouml;l&uuml;mden sonra da yaşamaktadır ama yaşamını, bu d&uuml;nyadan farklı olan başka bir d&uuml;nyada devam ettirmektedir.</p>\n\n<p>\n	Masumlar (a.s) bu manayı &ouml;ğrencilerine anlatabilmek i&ccedil;in &ouml;rnek ve benzetmeden faydalanıyorlardı. Zira duyularla algılanamayan bu konunun &ouml;rnek ve benzetmeler kalıbında muhatap tarafından anlaşılması daha iyi ve kolay olur. &Ouml;rneğin ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	İmam Sadık (a.s), i&ccedil;lerinden birinin &ouml;ld&uuml;ğ&uuml; bir kavmin yanından ge&ccedil;iyordu. İmam (a.s) durdu ve başsağlığı diledi. Sonra ş&ouml;yle buyurdu: &ldquo;&Ouml;l&uuml;mden ka&ccedil;ış yoktur ve sadece size mahsus da değildir. Bu &ouml;len kimse yolculuk ediyor muydu?&rdquo; Evet, diye cevapladılar. Buyurdu ki: &ldquo;Bunu da onun yolculuklarından biri sayın. Ya o size doğru gelecektir, ya da siz ona doğru gideceksiniz.&rdquo;<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	Burada İmam (a.s) &ouml;l&uuml;m ve meadı yolculuğa benzetmiştir, diğerlerinin de er veya ge&ccedil; &ccedil;ıkması gereken bir yolculuk&hellip; Hz. Ali (a.s) de bu d&uuml;nyayı iş ve amel aşamasına, ahiret &acirc;lemini de muhasebe ve sonu&ccedil; alma aşamasına benzetmiştir:</p>\n\n<p>\n	&ldquo;Bilin ki siz iş merhalesindesiniz ki bunda bir muhasebe yoktur. &Ccedil;ok yakında muhasebe merhalesine ge&ccedil;eceksiniz ki onda iş kabul edilmez.&rdquo;<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a></p>\n\n<p>\n	Başka bir rivayette de ahiret d&uuml;nyası ve mead, bu d&uuml;nyada ekilenlerin hasat edilme &ccedil;ağına benzetilmiştir:</p>\n\n<p>\n	&ldquo;D&uuml;nya, kulların kendisine acıyı, tatlıyı, iyiyi ve k&ouml;t&uuml;y&uuml; ektikleri bir tarladır.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	&ldquo;D&uuml;nya ahiretin tarlasıdır.&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a></p>\n\n<p>\n	Bu rivayetlerde Masumlar (a.s) &ouml;rnek ve benzetmelerle &ouml;l&uuml;m ve mead kavramlarını g&uuml;zel ve kolay anlaşılır şekilde muhataplarına aktarmışlar ve anlamaları i&ccedil;in ortam hazırlamışlardır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>2- &nbsp;Meadın Olabilirliğinin ve Zaruretinin Anlatım Niteliği</strong></p>\n\n<p>\n	Meada ve &ouml;l&uuml;mden sonra tekrar yaşama iman, aslında sıradan insanların d&uuml;nyada olduğu s&uuml;rece tecr&uuml;be edemeyecekleri bir şeye imandır. &Ouml;lenler elbette bunu tecr&uuml;be etmektedirler ancak yaşayan insanlarla irtibatları kesilmiştir. Diğer bir deyişle meada iman, insanın duyu organlarıyla derk edemeyeceği bir şeye imandır. Bununla birlikte meada iman, gayba imandır.</p>\n\n<p>\n	Bu konu &ndash;yani imanın gayb&icirc; olması- meada inan&ccedil; eğitiminin zorluğunun sırrıdır ve mead &ouml;ğretiminin &ouml;nemli tartışmalarından biridir. Meadın olabilirliğini insana nasıl ispat edebiliriz? O da her şeyi duyu organlarıyla algılamaya alışmış olan insana?</p>\n\n<p>\n	İslami metinlerde ve Masumların (a.s) siyerinde meadın olabilirliğini ispat i&ccedil;in iki y&ouml;ntemden faydalanılmıştır: Doğal olguların &ouml;lmesi ve tekrar yaşama d&ouml;nmesiyle ilgili algılanabilen &ouml;rneklerin anlatılması ve bazı insanların Allah&rsquo;ın emriyle bu d&uuml;nyada tekrar yaşama d&ouml;nmesiyle ilgili &ouml;rneklerin anlatılması.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>1-&nbsp; Doğal olguların &ouml;lmesi ve tekrar yaşama d&ouml;nmesiyle ilgili algılanabilen &ouml;rneklerin anlatılması</strong></p>\n\n<p>\n	Tabiat &acirc;leminde olan olgular arasında &ouml;l&uuml;m ve tekrar yaşama d&ouml;nme &ouml;rnekleri vermek, yeniden yaşamı insan zihnine aşina kılmaktadır. Eğer doğal bir olgunun yeniden yaşaması m&uuml;mk&uuml;nse, insan i&ccedil;in de m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden İslami metinlerde, &ouml;zellikle de Kur&rsquo;an&rsquo;da, bu konuyla ilgili bir&ccedil;ok &ouml;rnek verilmiştir. Burada &ouml;rnek olarak bazı Kur&rsquo;an ayetlerini veriyoruz:</p>\n\n<p>\n	&ldquo;Yery&uuml;z&uuml;n&uuml; de kupkuru &ouml;l&uuml; gibi g&ouml;r&uuml;rs&uuml;n, fakat biz onun &uuml;zerine suyu indirdiğimiz zaman titreşir, kabarır ve her &ccedil;iftten i&ccedil; a&ccedil;ıcı (bitkiler) bitirir.&rdquo;<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	&ldquo;&Ouml;l&uuml;m&uuml;nden sonra da yeri diriltir. İşte siz de b&ouml;yle &ccedil;ıkarılacaksınız.&rdquo;<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	&ldquo;Allah r&uuml;zg&acirc;rı g&ouml;nderir, o (r&uuml;zgar) da bulutu harekete ge&ccedil;irir, derken biz onu &ouml;l&uuml; bir beldeye s&uuml;r&uuml;kleriz. Onunla yeri, &ouml;l&uuml;m&uuml;nden sonra diriltiriz. İşte (&ouml;l&uuml;mden sonra) dirilip yayılma da b&ouml;yledir.&rdquo;<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın &ouml;rnekleri, doğal olaylarla sınırlı değildir, insani olgularla ilgili &ouml;rnekler de vermektedir:</p>\n\n<p>\n	&ldquo;Allah, &ouml;leceklerin &ouml;l&uuml;mleri anında, &ouml;lmeyeceklerin de uykuları esnasında ruhlarını alır. Sonra &ouml;l&uuml;mlerine h&uuml;kmettiği kimselerinkini tutar; diğerlerini bir s&uuml;reye kadar salıverir. Doğrusu bunda, d&uuml;ş&uuml;nen bir toplum i&ccedil;in ayetler vardır.&rdquo;<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Bu ayette de &ouml;l&uuml;m ve &ouml;l&uuml;mden sonraki yaşam uykuya ve uykudan uyanmaya benzetilmiştir.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a> Bu &ouml;rnekler insanı, tamamen meadın m&uuml;mk&uuml;n olduğuna inandırmaktadır.</p>\n\n<p>\n	<strong>2- Bazı insanların tekrar yaşama d&ouml;nmesiyle ilgili &ouml;rneklerin anlatılması</strong></p>\n\n<p>\n	Kur&rsquo;an&rsquo;da algılanabilen bazı olguların tekrar canlanmasıyla ilgili &ouml;rneklerin yanı sıra, bazı insanların tekrar yaşama d&ouml;nmesiyle ilgili &ouml;rnekler de anlatılmıştır. İmam Sadık&rsquo;tan (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;İbrahim (a.s) deniz kenarında bir ceset olduğunu, kara ve deniz yırtıcılarının ondan beslendiğini g&ouml;rd&uuml;. Sonra o yırtıcılar da birbirlerine saldırıyorlar ve birbirlerini yiyorlardı. İbrahim (a.s) şaşırdı ve dedi ki: Allah&rsquo;ım! &Ouml;l&uuml;leri nasıl canlandırdığını bana g&ouml;ster. Allah ona &ldquo;Acaba iman etmiyor musun?&rdquo; buyurdu. O: &ldquo;Ediyorum ama kalbim itminan etsin istiyorum&rdquo; dedi. Sonra Allah ona ş&ouml;yle buyurdu: &ldquo;D&ouml;rt kuş al, onları sana alıştıktan sonra &ouml;ld&uuml;r (par&ccedil;a par&ccedil;a et ve birbirleriyle karıştır.) Onların her bir par&ccedil;asını bir dağın tepesine koy. Sonra onları &ccedil;ağır, aceleyle senin yanına gelecekler.&rdquo; İbrahim (a.s) bir tavus kuşu, bir horoz, bir g&uuml;vercin ve bir karga aldı. Allah ona ş&ouml;yle buyurdu: &ldquo;Onları par&ccedil;a par&ccedil;a et ve etlerini karıştır, onları dağın tepesine koy. Sonra gagalarını ala ve onları &ccedil;ağır, aceleyle sana doğru gelecekler.&rdquo; İbrahim b&ouml;yle yaptı. Onları dağın tepesine koydu, sonra onları &ccedil;ağırdı ve dedi ki: Allah&rsquo;ın izniyle bana cevap verin. Onların her birinin eti ve kemiği, ait oldukları başın etrafında birleşti ve İbrahim&rsquo;e doğru u&ccedil;tu.&rdquo;<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	İslami metinlerde başka &ouml;rnekler de anlatılmıştır. &Uuml;zeyir veya Urumiya&rsquo;nın 100 yıldan sonra hayata d&ouml;nmesi<a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a>, Ashab-ı Kehf&rsquo;in hayata d&ouml;nmesi, Musa&rsquo;nın ashabından 70 kişinin dirilmesi<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a> gibi. Bu &ouml;rneklerin anlatılmasının meadın kabul&uuml; &uuml;zerinde fazlasıyla etkisi vardır. Zira insan kendi g&ouml;z&uuml;yle meadı g&ouml;rmektedir.</p>\n\n<p>\n	<strong>3- Ş&uuml;phelerin Giderilmesine &Ouml;zen G&ouml;sterilmesi</strong></p>\n\n<p>\n	Mead ink&acirc;rcıları, meada olan ş&uuml;pheleri nedeniyle insanların tekrar diriltilmesinin imk&acirc;nsız olduğunu d&uuml;ş&uuml;n&uuml;yorlardı. &Ouml;rnek olarak bu ş&uuml;phelerden birini naklediyoruz. İmam Sadık (a.s) ş&ouml;yle naklediyor:</p>\n\n<p>\n	Ubey bin Halef elinde &ccedil;&uuml;r&uuml;m&uuml;ş bir kemikle Peygamber&rsquo;in (s.a.a) yanına geldi. O kemiği ufaladı ve Peygamber&rsquo;e (s.a.a) d&ouml;nerek ş&ouml;yle dedi: &ldquo;Ey Muhammed! Biz kemik ve toz halindeyken diriltilecek miyiz?!&rdquo;<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a></p>\n\n<p>\n	Başka bir rivayette de ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	Bir zındık, İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;B&uuml;t&uuml;n beden &ccedil;&uuml;r&uuml;m&uuml;ş ve t&uuml;m azaları dağılmışken ruh nerede, haşredilmesi nerede?! Bir uzvu bir &ccedil;ayıra d&uuml;şm&uuml;ş, o &ccedil;ayırın yırtıcıları onu yemişler, başka bir uzvunu başka &ccedil;ayırın haşereleri par&ccedil;alamışlar, bir uzvu toprağa d&ouml;n&uuml;şm&uuml;ş ve onunla duvar &ouml;rm&uuml;şler?&rdquo;<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a></p>\n\n<p>\n	Masumlar (a.s) bu ş&uuml;phelerle karşılaştıklarında hoşg&ouml;r&uuml;yle cevap vermişler ve anlaşılabilir delillerle ş&uuml;pheleri gidermişlerdir. Bazen bu ş&uuml;phelerin cevabını verirken Peygamber&rsquo;e (s.a.a) ayet de nazil olurdu. Ubey bin Halef&rsquo;in ş&uuml;phesinin cevabında şu ayet nazil olmuştur:</p>\n\n<p>\n	De ki: &ldquo;Onları, ilk defa yaratıp inşa eden kimse diriltecek. O, her yaratmayı bilir.&rdquo;<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a></p>\n\n<p>\n	Kur&rsquo;an&rsquo;daki başka ayetlerde de Allah bu ş&uuml;phelere karşı aydınlatıcı a&ccedil;ıklamalar getiriyor. Yasin suresinde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;G&ouml;kleri ve yeri yaratan, onların bir benzerini de yaratmaya kadir değil mi? Evet! (Elbette kadirdir.) O, her şeyi hakkıyla bilen yaratıcıdır.&rdquo;<a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a></p>\n\n<p>\n	Yine ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	İbni Ebi&rsquo;l-Evca, İmam Sadık&rsquo;a (a.s) &ldquo;Derileri her yanıp piştiğinde, azabı tatmaları i&ccedil;in onları başka derilerle değiştireceğiz&rdquo; ayeti hakkında diğer derilerin su&ccedil;u nedir diye sordu. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Eyvahlar olsun sana! O deriler, onlardan başka iken de aynı derilerdir.&rdquo; İbni Ebi&rsquo;l-Evca &ldquo;Bu konuya bu d&uuml;nyadaki olaylardan bir &ouml;rnek ver&rdquo; dedi. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evet, acaba bir tuğlayı kıran, sonra onu (&ccedil;amura d&ouml;n&uuml;şt&uuml;r&uuml;p) kalıba d&ouml;ken (ve başka bir tuğla yapan) bir adam g&ouml;rd&uuml;n m&uuml;? Bu tuğla, o ilk tuğladır ve aynı zamanda ondan farklıdır.&rdquo;<a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a></p>\n\n<p>\n	Şimdi şu soru ortaya &ccedil;ıkmaktadır: Neden Masumların (a.s) siyerinde ve din&icirc; metinlerde meadla ilgili ş&uuml;phelerin giderilmesine fazlasıyla &ouml;zen g&ouml;sterilmiştir?</p>\n\n<p>\n	Bu &ouml;zenin sebebi belki de bir inancın doğruluğunda ş&uuml;phenin oluşmasının, bir binanın temellerinde oluşan &ccedil;atlak gibi olmasıdır. Eğer bu &ccedil;atlak tamir edilmezse, zamanla ve başka bir sebebe gerek kalmadan bina yıkılacaktır. İnan&ccedil;ta ş&uuml;phe de aynı şekilde ilerlemektedir. Eğer ş&uuml;phe giderilmezse zamanla inan&ccedil; zayıflar ve nihayetinde yok olur. İlaveten ş&uuml;phenin varlığı meada imanı ve onun kabul&uuml;n&uuml; de engeller. Yokedilmesi de meada iman ve onun kabul&uuml;ne ortam oluşturur.</p>\n\n<p>\n	<strong>4- Meadın İspatlanma Şekli</strong></p>\n\n<p>\n	Daha &ouml;nce s&ouml;ylediğimiz gibi meada imanın ve bunun kabul&uuml;n&uuml;n en b&uuml;y&uuml;k engeli, olabilirliğine dair ş&uuml;phedir. Bu y&uuml;zden olabilirliğinin ispatından sonra meadın ispatı ve buna iman, fazla &ccedil;aba gerektirmemektedir. Din&icirc; metinlerde de &ccedil;oğu delil sunmalar, meadın olabilirliği konusuyla ilgilidir.</p>\n\n<p>\n	Bununla beraber bazen meadın ispatı i&ccedil;in de delil sunulmuştur. Muminun suresinde Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bizim, sizi boş bir ama&ccedil; uğruna yarattığımızı ve sizin ger&ccedil;ekten bize d&ouml;nd&uuml;r&uuml;l&uuml;p getirilmeyeceğinizi mi sanmıştınız?&rdquo;<a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a></p>\n\n<p>\n	Allah bu ayette meadı, d&uuml;nya yaratılışının boş ve batıl olmayışının gereği olarak g&ouml;r&uuml;yor. Masumlar (a.s) da bazı durumlarda meadın ispatı i&ccedil;in delil sunmuşlardır. Hişam bin Hikem ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	Bir zındık, İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;B&uuml;t&uuml;n beden &ccedil;&uuml;r&uuml;m&uuml;ş ve t&uuml;m azaları dağılmışken ruh nerede, haşredilmesi nerede?! Bir uzvu bir &ccedil;ayıra d&uuml;şm&uuml;ş, o &ccedil;ayırın yırtıcıları onu yemişler, başka bir uzvunu başka &ccedil;ayırın haşereleri par&ccedil;alamışlar, bir uzvu toprağa d&ouml;n&uuml;şm&uuml;ş ve onunla duvar &ouml;rm&uuml;şler?&rdquo;</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu: &ldquo;İnsanı bir &ouml;rnek olmadan ilk kez yaratan ve s&uuml;sleyen, onu en başta yarattığı gibi ikinci kez de yaratabilir.&rdquo;<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a></p>\n\n<p>\n	Yine Ebi Rezzin Akil&icirc;&rsquo;den ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) yanına gittim ve ş&ouml;yle dedim: &ldquo;Ey Allah&rsquo;ın resul&uuml;! Allah nasıl &ouml;l&uuml;leri diriltiyor?&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Acaba toprağı hi&ccedil; kuru, susuz ve otsuz ve sonra da aynı toprağı yemyeşil olmuş halde g&ouml;rd&uuml;n m&uuml;?&rdquo; Evet, dedim. Peygamber (s.a.a) buyurdu ki &ldquo;Yeniden diriliş de bu şekildedir.&rdquo;<a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a></p>\n\n<p>\n	Bir&ccedil;ok durumda, Masumların (a.s) siyerinde olsun, Kur&rsquo;an&rsquo;da olsun, &uuml;zerinde durarak veya durmayarak kıyametin ger&ccedil;ekleşeceği haberi verilmiştir. Allah, Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Elbette kıyamet hi&ccedil; ş&uuml;phesiz yaklaşarak gelmektedir ve ger&ccedil;ekten de Allah kabirlerde olanları diriltecektir.&rdquo;<a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a></p>\n\n<p>\n	Peygamber (s.a.a) de Abdulmuttalib evlatlarına hitapla ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey Abdulmuttalib&rsquo;in evlatları! Ordunun &ouml;nc&uuml;s&uuml; yalan s&ouml;ylemez. Beni hak &uuml;zere g&ouml;revlendiren Allah&rsquo;a andolsun, muhakkak &ouml;leceksiniz, aynı uyuduğunuz gibi. Ve muhakkak kalkacaksınız ve diriltileceksiniz, aynı uyandığınız gibi.&rdquo;<a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a></p>\n\n<p>\n	Hz. Ali (a.s) de İmam Hasan&rsquo;a (a.s) vasiyetinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Oğulcuğum, bil ki başka bir yer i&ccedil;in yaratıldın, d&uuml;nya i&ccedil;in değil.&rdquo;<a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a></p>\n\n<p>\n	Neden meadın ispatı, Masumların (a.s) siyerinde &ccedil;eşitlidir? Bazen ispatı i&ccedil;in delil sunmuşlar, bazen bir delil sunmadan ger&ccedil;ekleşmesinin kesin olduğunu bildirmişler.</p>\n\n<p>\n	Bu &ccedil;eşitliliğin sebeplerinden biri belki de muhatapların farklılığıdır. Muhatabın, meadın esasında ş&uuml;phesi olduğunda, meadın ispatı i&ccedil;in delil sunmuşlardır ama muhatabın meadla ilgili ş&uuml;phesi olmadığında veya zihni a&ccedil;ık olduğunda bir delil sunmadan meadın ger&ccedil;ekleşeceği haberini vermişlerdir.</p>\n\n<p>\n	Bu konuyu teyit eden konu, İmam&rsquo;ın (a.s) meadı ispat i&ccedil;in delil sunduğu siyerde, muhatabın &ouml;zel bir ş&uuml;phe sebebiyle mead hakkında şek etmesidir. Ancak sonraki siyerlerde b&ouml;yle değildir. İlaveten Sadr-ı İslam&rsquo;da (Kur&rsquo;an&rsquo;ın nazil olduğu d&ouml;nem hari&ccedil;) toplum yapısının &ccedil;oğunluğu meadı kabul etmişti ve mead hakkında bir ş&uuml;pheleri yoktu. Bu sebeple İmamlar&rsquo;ın (a.s) siyerindeki meadın ispatıyla ilgili konular, meadla ilgili diğer konulara kıyasla olduk&ccedil;a azdır.</p>\n\n<p>\n	Elbette Peygamber&rsquo;in (s.a.a) risaleti d&ouml;neminde Arap yarımadası halkının &ccedil;oğu mead esasını ve olabilirliğini ink&acirc;r ediyorlardı.<a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a> Bu y&uuml;zden Kur&rsquo;an&rsquo;da onların bu ş&uuml;phesi tekrar tekrar anlatılmış ve onlara cevap verilmiştir:</p>\n\n<p>\n	&ldquo;Biz ger&ccedil;ekten de &ouml;ld&uuml;ğ&uuml;m&uuml;z, toprak ve kemik olduğumuzda mı diriltileceklermişiz?&rdquo; derlerdi.<a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a></p>\n\n<p>\n	Ama bu ş&uuml;pheler zamanla giderildi ve toplumun &ccedil;oğunluğu meadı kabul etti.</p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) Abdulmuttalib ailesine kıyametin ger&ccedil;ekleşeceğini bildirdiği ikinci siyere başka bir konuyu ekleyebiliriz. O da meada imanın &ndash;&ouml;nceden de s&ouml;ylediğimiz gibi- ger&ccedil;ekte gayba iman olduğu konusudur. Sıradan insanların duyu organlarıyla hakkında bilgi edinemeyecekleri bir şeye imandır. B&ouml;yle durumlarda sıradan insan, bir şekilde gayb &acirc;lemiyle irtibatlı bir kimsenin s&ouml;zlerine dayanarak buna iman edebilir. Tek şart, gayb &acirc;lemiyle irtibatlı kişinin g&uuml;venilir ve doğru s&ouml;zl&uuml; olmasıdır. Bu y&uuml;zden Peygamber (s.a.a), siyerin başında ş&ouml;yle buyurmaktadır: &ldquo;Ordunun &ouml;nc&uuml;s&uuml; kendi ordusundakilere yalan s&ouml;ylemez.&rdquo; Bu c&uuml;mleyle evvela kendisinin, Abdulmuttalib evlatlarının bilgisi olmayan konulardan haberdar olduğunu anlatmaktadır. İkinci olarak bu bilgiyi ulaştırırken aldatma kastı yoktur ve hedefi sadece ger&ccedil;ekleri anlatmaktır.</p>\n\n<p>\n	Burada Peygamber (s.a.a) meadın kabul&uuml; esasına g&ouml;re davranmamıştır ve bu anlatım ger&ccedil;ekte muhataplara bir t&uuml;r delil sunma ve onları meada y&ouml;nlendirmedir. Elbette bu yol makul olmayan bir yol da değildir. Zira mead, gayb &acirc;lemiyle ilgili bir konudur ve gayb &acirc;lemiyle irtibatlı ve g&uuml;venilir bir kişinin s&ouml;z&uuml;ne dayanarak meadın varlığı anlaşılabilir ve buna iman edilebilir. Bu konunun &ouml;rnekleri de vardır:</p>\n\n<p>\n	Zemame bin Sa&rsquo;lebe &ndash;ona Temim&icirc; diyorlardı- Peygamber&rsquo;in (s.a.a) bulunduğu ortama girdi, dostlarının arasında olan Resulullah&rsquo;ın (s.a.a) yanına kadar geldi, durdu ve ş&ouml;yle dedi: &ldquo;Sizin hanginiz Abdulmuttalib&rsquo;in oğludur?&rdquo; Resulullah (s.a.a) buyurdu ki: &ldquo;Benim Abdulmuttalib&rsquo;in oğlu.&rdquo; Temim&icirc; &ldquo;Muhammed misin?&rdquo; dedi. Peygamber (s.a.a) &ldquo;Evet&rdquo; dedi. Temim&icirc; ş&ouml;yle dedi: &ldquo;Ey Abdulmuttalib&rsquo;in oğlu! Sana soru soracağım ve sorarken de sıkı tutarım, rahatsız olma.&rdquo; Peygamber (s.a.a) &ldquo;Rahatsız olmam, sor&rdquo; diye buyurdu. Temim&icirc; ş&ouml;yle dedi: &ldquo;Seni Allah&rsquo;a, senin Allah&rsquo;ına, senden &ouml;ncekilerin Allah&rsquo;ına ve senden sonra geleceklerin Allah&rsquo;ına yemin verdiriyorum ki acaba Allah sana, sadece Ona tapmamız, Ona ortak koşmamamız ve babalarımızın Allah&rsquo;la beraber taptıkları putları bırakmamız i&ccedil;in emir mi verdi?&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Evet&hellip;&rdquo; Temim&icirc; M&uuml;sl&uuml;man oldu.<a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a></p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>5-&nbsp; Meadın Betimlenmesi ve &Ouml;zellikleri</strong></p>\n\n<p>\n	Meadın ve kıyametin niteliği, oradaki insan yaşamının ne &ouml;zellikleri olduğu, hesabın nasıl g&ouml;r&uuml;ld&uuml;ğ&uuml;, kimlerin nimet ve refahta, kimlerin zorluk ve azapta olduğu, oraya nasıl bir d&uuml;zenin h&acirc;kim olduğu ve bunun gibi meseleleri insanlar bilmemektedir. Bu bilgilere ulaşmanın da vahiyden başka yolu yoktur. Masumlar (a.s) bu meseleleri dikkatle betimlemişler ve ayrıntılarını insanlara anlatmışlardır. Kur&rsquo;an&rsquo;da da kıyamet, diriliş, cehennem ve cennet hakkında bir&ccedil;ok konu vardır. Bu konunun genişliğini bir noktaya kadar aydınlatabilecek bir g&ouml;sterge, Biharu&rsquo;l-Envar kitabının ciltlerinden &uuml;&ccedil;&uuml;n&uuml;n bu konuya ayrılmış olmasıdır. Meadın betimlenmesiyle ilgili konuların genişliği g&ouml;stermektedir ki Masumlar (a.s) bu b&ouml;l&uuml;m&uuml;, meadın olabilirliğinin ve kesinliğinin ispatı b&ouml;l&uuml;m&uuml;nden daha fazla işlemişlerdir.</p>\n\n<p>\n	Şimdi şu soru akla gelmektedir: Neden Masumlar (a.s) bu b&ouml;l&uuml;mden daha fazla bahsetmişlerdir?</p>\n\n<p>\n	Yukarıdaki sorunun cevabında &uuml;&ccedil; konuya değinilebilir:</p>\n\n<p>\n	1- Meadın olabilirliği ve kesinliğinden, &ouml;zellikle İmamlar&rsquo;ın (a.s) zamanında, ş&uuml;phe edilmiyordu. Elbette nadiren zındıklar gibi bazıları meadı ink&acirc;r ediyordu ama halkın &ccedil;oğunluğu meada iman ediyor, inanıyordu. Bu sebeple Masumlar (a.s) bu konuya daha az değinmişlerdir.</p>\n\n<p>\n	2- Meadın olabilirliği ve kesinliğinin ispatı, insanların diğer d&uuml;nyadaki halleri ve uhrev&icirc; yaşamları, amellerinin muhasebe şekli ve insanın bu d&uuml;nyadaki davranış ve amellerinin diğer d&uuml;nyadaki yazgılarıyla olan irtibatı gibi konularla aşina olmaları i&ccedil;in bir mukaddimedir. Masumlar&rsquo;ın (a.s) meadın betimlenmesiyle &ndash;ki asıl hedeftir- meadın olabilirliği ve ispatı konusundan daha fazla bahsetmeleri gerektiği a&ccedil;ıktır.</p>\n\n<p>\n	3- İnsanlarda daha &ccedil;ok ger&ccedil;ek tesir bırakan, meada imanlarının g&uuml;&ccedil;lenmesini sağlayan ve onları davranışlarını tekrar g&ouml;zden ge&ccedil;irmeye sevkeden, ahiret yaşamının niteliğiyle aşina olmalarının ta kendisidir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>6-&nbsp; D&uuml;nya Amellerinin Kişinin Ahiret Yazgısıyla İlişkisinin Anlatılması</strong></p>\n\n<p>\n	Masumlar&rsquo;ın (a.s) siyerindeki ilgin&ccedil; noktalardan birisi, onların d&uuml;nyev&icirc; bazı amellerin kişinin kıyametteki durumuyla ilişkisini &ouml;rneklendirerek a&ccedil;ıklamalarıdır. &Ouml;rneğin Peygamber&rsquo;in (s.a.a) ashabına ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;R&uuml;yamda ilgin&ccedil; şeyler g&ouml;rd&uuml;m.&rdquo; Ashabı dedi ki: &ldquo;Ya Resulullah! Ne g&ouml;rd&uuml;n?&rdquo; Buyurdu: &ldquo;M&uuml;sl&uuml;manlardan bir adamı g&ouml;rd&uuml;m ki kabir azabı onu yakalamıştı, abdesti geldi ve azabına engel oldu. M&uuml;sl&uuml;manlardan bir adamı g&ouml;rd&uuml;m ki azap melekleri onu &ccedil;evrelemişti ama namazı geldi ve azap meleklerine engel oldu.&rdquo;<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a></p>\n\n<p>\n	Bu ilişkinin a&ccedil;ıklanmasının davranışlara şekil verme ve ıslah etme &uuml;zerinde fazlasıyla tesiri vardır. Bu y&uuml;zden Masumlar&rsquo;ın (a.s) siyerinde bu konudan &ccedil;ok&ccedil;a bahsedilmiştir.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>7-&nbsp; Meadın Hatırlatılması ve Bunun Tekrarı</strong></p>\n\n<p>\n	Masumlar&rsquo;ın (a.s) siyerinde mead, &ouml;l&uuml;mden sonraki yaşam ve &ouml;b&uuml;r d&uuml;nyadaki durumları pek &ccedil;ok kere hatırlatılmıştır. Kur&rsquo;an&rsquo;da da bir&ccedil;ok ayette bu konuya işaret edilmiştir:</p>\n\n<p>\n	-&Ouml;yle bir g&uuml;nden sakının ki, o g&uuml;n hi&ccedil; kimse bir başkası adına bir şey &ouml;deyemez, hi&ccedil;bir kimseden herhangi bir şefaat kabul olunmaz, fidye alınmaz ve onlara yardım da edilmez.<a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a></p>\n\n<p>\n	-Allah&rsquo;a d&ouml;nd&uuml;r&uuml;leceğiniz ve sonra zulme uğramadan herkesin kazancının kendisine eksiksiz verileceği g&uuml;nden korkunuz.<a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a></p>\n\n<p>\n	-Vakıa (tartışmasız bir ger&ccedil;ek olan kıyamet) vuku bulduğu zaman; onun ger&ccedil;ekleşmesine artık yalan diyecek yoktur.<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a></p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın kulları! &Ouml;l&uuml;mden ka&ccedil;ış yoktur, ger&ccedil;ekleşmesinden &ouml;nce sakının ve s&ouml;z verilmiş olan i&ccedil;in kendisinden rızıklanacağınız şeyler hazırlayın.&rdquo;<a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) de ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;D&uuml;nya sizden g&ouml;&ccedil;mekte ve ahiret size y&uuml;z&uuml;n&uuml; d&ouml;nd&uuml;rmektedir. D&uuml;nyanın da, ahiretin de evlatları vardır. Ahiretin evladı olun, d&uuml;nyanın evladı olmayın. D&uuml;nyaya meyilsiz olun, ahirete rağbet edin.&rdquo;<a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a></p>\n\n<p>\n	Yine Peygamber&rsquo;den (s.a.a) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Ey M&uuml;sl&uuml;manlar! Hazır olun, mesele ciddidir. G&ouml;&ccedil; vakti yakındır. Azığınızı alın &ccedil;&uuml;nk&uuml; sefer uzaktır. Y&uuml;k&uuml;n&uuml;z&uuml; hafifletin &ccedil;&uuml;nk&uuml; &ouml;n&uuml;n&uuml;zde zorlu d&ouml;neme&ccedil;ler vardır.&rdquo;<a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a></p>\n\n<p>\n	Hz. Ali (a.s) bir hutbede ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bilin ki &ouml;leceksiniz ve &ouml;ld&uuml;kten sonra diriltileceksiniz. Amellerinizi muhasebe edecekler ve buna g&ouml;re ceza ve &ouml;d&uuml;l verecekler. Sakın ola d&uuml;nya sizi aldatmasın.&rdquo;<a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a></p>\n\n<p>\n	Peygamber (s.a.a) diğer şehirlere yolladığı el&ccedil;ilere de, insanlara kıyameti ve &ouml;l&uuml;m&uuml; hatırlatmalarını tavsiye ediyordu. &Ouml;rneğin Muaz bin Cebel&rsquo;i Yemen&rsquo;e g&ouml;nderirken, ona şunu tembihledi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı ve kıyamet g&uuml;n&uuml;n&uuml; onlara hatırlat.&rdquo;<a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a></p>\n\n<p>\n	Meadın tekrarlanması ve hatırlatılması, zamanla bu konunun insan tarafından i&ccedil;selleştirilmesini ve neticede meada imanının kuvvetlenmesini sağlamaktadır. Meada imanın kuvvetlenmesine ve hatırlanmasının devamlılığına paralel olarak bunun amel&icirc; etkileri kişide daha fazla ortaya &ccedil;ıkmakta ve g&ouml;r&uuml;lmektedir. Kişi, bunun amel&icirc; ve ahl&acirc;k&icirc; getirilerine de daha fazla bağlanmaktadır. Esasen bir&ccedil;ok durumda insanın g&uuml;naha y&ouml;nelmesinin etkeni, &ouml;l&uuml;me ve meada tevecc&uuml;h etmemesi, bunlardan gaflet etmesidir. Meadın tekrarı ve hatırlatılması ise gafleti ortadan kaldırmaktadır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>8-&nbsp; Meada İmanda Duygusal Etkenlere Tevecc&uuml;h</strong></p>\n\n<p>\n	Akla ve bilgiye ilaveten insanın duyguları da davranışları &uuml;zerinde m&uuml;essirdir. Ni&ccedil;e insanlar vardır ki bir konu hakkında bilgiye sahiptirler, o konunun ger&ccedil;ek olduğunu da bilirler ama sadece menfaatleriyle uyumlu olmadığı i&ccedil;in g&ouml;rmezden gelir, hatta ink&acirc;r ederler. Kur&rsquo;an, mead bahsinde, meadın ink&acirc;r edilme sebebinin her zaman bilgisizlik olmadığına değinmiştir. Bazılarının meadı ink&acirc;rının ve hakkında sorgu-sual yapmalarının sebebinin, meadı kabul etmelerinin bir&ccedil;ok amelleri ve davranışlarıyla uyuşmaması olduğunu buyurmuştur:</p>\n\n<p>\n	&ldquo;Hayır, kıyamet g&uuml;n&uuml;ne yemin ederim. Ve yine hayır! Kendini kınayıp duran nefse de yemin ederim (ki diriltilip hesaba &ccedil;ekileceksiniz). İnsan, onun kemiklerini bizim kesin olarak bir araya getirmeyeceğimizi mi sanıyor? Evet, onun parmak u&ccedil;larını dahi d&uuml;zeltmeye g&uuml;&ccedil; yetirenleriz. Fakat insan g&uuml;nahı devam ettirmek ister. &ldquo;Kıyamet g&uuml;n&uuml; ne zamanmış&rdquo; diye sorar.&rdquo;<a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a></p>\n\n<p>\n	Bu t&uuml;r kimselere nasıl davranılmalıdır? Kur&rsquo;an ve Masumlar (a.s) bu kişilerle karşılaştıklarında iki şekilde davranmışlardır:</p>\n\n<p>\n	1- Bazen insanın bazı duygularının yanlış bir cephede konumlanmasına sebep olduğunu hatırlatmışlardır. Bu hatırlatma ve dikkat &ccedil;ekme &ouml;nemlidir. Zira kişinin kendi davranışlarında aldığı konumu yeniden g&ouml;zden ge&ccedil;irmesini sağlamaktadır.</p>\n\n<p>\n	2- Meadı ink&acirc;rın akıbetlerini b&ouml;yle kişilere a&ccedil;ıklamışlar ve onun, ger&ccedil;ekleşmesi kesin olan vakıayı ink&acirc;rın ona hi&ccedil; yardımı olmayacağını, bu vakıaya gafil yakalanmamak i&ccedil;in davranışlarını yeniden g&ouml;zden ge&ccedil;irmek zorunda olduğunu anlamasını sağlamışlardır. Allah, meadı ink&acirc;r eden ve kıyametin zamanını soran kişiye karşı ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ama g&ouml;z endişe i&ccedil;inde dikilip kaldığı, ay karardığı, g&uuml;neş ile ay bir araya getirilip toplatıldığı zaman.İnsan o g&uuml;n der ki: &ldquo;Ka&ccedil;ış nerede?&rdquo; Hayır! Sığınacak herhangi bir yer yok!&rdquo;<a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a></p>\n\n<p>\n	Allah bu ayetlerde meadı ink&acirc;r eden kimseye cevabında bu ink&acirc;rın bir sorunu &ccedil;&ouml;zmeyeceği konusuna işaret ediyor. Kıyametle karşılaştığında ve bir sığınak peşine d&uuml;şt&uuml;ğ&uuml;nde ama bulamadığında ne b&uuml;y&uuml;k bir hataya d&uuml;şt&uuml;ğ&uuml;n&uuml; anlayacaktır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>9-&nbsp; Meada İmanın Etkilerinin Masumların (a.s) Hal ve Davranışlarında G&ouml;r&uuml;lmesi</strong></p>\n\n<p>\n	Masumların (a.s) siyerindeki m&uuml;essir noktalardan biri, meada imanın etkilerinin, onların hal ve davranışlarında g&ouml;r&uuml;lmesiydi. Onların meada inancı &ouml;yle kuvvetliydi ki mead ve azaptan bahsedildiğinde &ccedil;ehrelerinde ve davranışlarında değişiklikler oluyordu, sanki o anda kıyamet başlamış gibi. Cabir bin Abdullah ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) Cuma g&uuml;n&uuml; hutbesinde kıyamet konusunu işlerken sesi y&uuml;kseliyordu, y&uuml;z&uuml; kızarıyordu ve ş&ouml;yle buyuruyordu: Kıyamet kesindir, ben işaret parmağımla orta parmağımın birbirine yakın olduğu gibi kıyamet yakınken el&ccedil;ilikle g&ouml;revlendirildim.&rdquo;<a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Ve hi&ccedil; ş&uuml;phe yok, onların t&uuml;m&uuml;n&uuml;n buluşma yeri cehennemdir.Onun yedi kapısı vardır; onlardan her bir kapı i&ccedil;in bir grup ayrılmıştır.&rdquo; ayetleri nazil olduğunda Peygamber (s.a.a) şiddetli bir şekilde ağladı.<a href=\"#_ftn156\" name=\"_ftnref156\" title=\"\">[156]</a></p>\n\n<p>\n	İnsanlar i&ccedil;in s&ouml;zleri g&uuml;venilir olan bir Peygamber&rsquo;in (s.a.a) bu hallerini g&ouml;rmek, meada inan&ccedil; ve imanlarının sağlamlaşmasını sağlıyordu. Daha &ouml;nce de s&ouml;ylediğimiz gibi bu, meada iman sıradan insanın duyu organlarıyla derkinin ve anlayışının &ouml;tesinde ve ger&ccedil;ekte gayba iman olduğundan m&uuml;essirdir. Bu konuda gayb &acirc;lemiyle irtibatlı g&uuml;venilir bir kişinin s&ouml;zleri, &ouml;zellikle de i&ccedil;sel inancın nişaneleri bu s&ouml;zlerde kendini g&ouml;sterirse, olduk&ccedil;a yararlı ve yardımcıdır. Belki de din&icirc; metinlerde insanları amelle iyiliklere davet etmenin &uuml;zerinde fazlasıyla durulmasının sebebi de bu konudur. İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;İnsanları amelinizle davet edin, dilinizle davet etmeyin.&rdquo;<a href=\"#_ftn157\" name=\"_ftnref157\" title=\"\">[157]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara suresi, 285. ayet.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lokman suresi, 13. ayet.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa suresi, 48. ayet.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa suresi, 136. ayet.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara suresi, 39. ayet.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz. Mulkiyan, Mustafa, &ldquo;Tesir-i Din der Meneş-i Ademi&rdquo;, Allame, Birinci yıl, 3. numara.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammedi Reyşehr&icirc;, Muhammed, Mizanu&rsquo;l-Hikme, c. 6, s. 155, 11935. rivayet.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 156, 11942. rivayet.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbrahim suresi, 10. ayet.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Subhan&icirc;, Cafer, Menşur-u Cavid, c. 2, s. 136. Allame Tabataba&icirc; bu ayetin a&ccedil;ıklamasında, bu ş&uuml;phenin Allah&rsquo;ın varlık esasıyla ilgili değil, Allah&rsquo;ın vahdaniyeti ile ilgili olduğunu s&ouml;ylemiştir. Bu durumda Kuran&rsquo;a g&ouml;re Allah&rsquo;ın varlık esasında ş&uuml;phe etmenin daha şaşırtıcı olduğunu s&ouml;ylemeliyiz. El-Mizan, c. 12, s. 26-27.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zındık&rsquo;tan kasıt Dehr&icirc; dinine mensup olan, fiziksel meada inanmayanlardır. Mutavakkıf ise Allah&rsquo;ın varlığı veya yokluğu konusunda bir g&ouml;r&uuml;ş&uuml; olmayanlardır.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali, Cevat, El-Mufassalu fi Tarihu&rsquo;l-Arap Gabli&rsquo;l-İslam, c. 6, s. 34, Ve&rsquo;l-Faslu&rsquo;s-Sani ve&rsquo;s-S&uuml;tun ve&rsquo;l-Faslu&rsquo;l-Hamisve&rsquo;s-S&uuml;tun.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gazal&icirc;, Muhammed, İhya-u Ulumi&rsquo;d-Din, c. 1, s. 88.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Emin&icirc;, İbrahim, &ldquo;Nehveyi Telif-i Kitaphayi Talimat-ı Din&icirc;yi Devreyi İbtida&icirc;&rdquo;, Mecmuayı Makalat-ı Sempozyum-u Caygah-i Terbiyet, s. 43.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haşim&icirc;, Fereşte, &ldquo;İcad-ı Şınaht ve Gerayiş-i Mezhebi der Kudekan&rdquo;, Mecmuayı Makalat-ı Sempozyum-u Caygah-i Terbiyet, s. 265.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, Muhammed bin Yakup, El-Kafi, c. 1, s. 57-64. Burada İmam&rsquo;ın Mısır&rsquo;ın zındığı İbniEbi&rsquo;l-Evca ve Abdullah Deysani gibi diğer zındıklarla olan tartışması nakledilmiştir. Ve yine bkz. Meclis&icirc;, Muhammed B&acirc;kır, Biharu&rsquo;l-Envar, c. 3, s. 16. Kitab-ı Et-Tevhid, 3. Bab, &ldquo;İsbatu&rsquo;s-Sani ve&rsquo;l-İstidlal-i BiacaibiSaneahu ala Vucudehu ve İlmuhi ve Gudretihi ve Sair Sıfatihi.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 3, s. 57.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 3, s. 36, 11. rivayet.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 1, s. 62, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Buhari, c. 7, s. 75.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haysem&icirc;, Nureddin Ali bin Ebu Bekir, Mecmeu&rsquo;z-Zevaid ve Menbeu&rsquo;l-Fevaid, c. 9, s. 8.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi, 244. ayet.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi, 251. ayet.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi, 255. ayet.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi, 267. ayet.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehl suresi, 7. ayet.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehl suresi, 181. ayet.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Soyutlama g&uuml;c&uuml;.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, El-Kafi, c. 1, s. 83.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ramazan gecelerinde okunan İftitah duasından par&ccedil;alar.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, El-Kafi, c. 2, s. 523, 7. rivayet.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 2, s. 422, 12. rivayet.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 390, 8. rivayet.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 402, 12. rivayet.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 354, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyn&icirc;, &Acirc;dab-ı Namaz, s. 16.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amed&icirc;, Gureru&rsquo;l-Hikem ve Durru&rsquo;l-Kelem, c. 2, s. 313.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammedi Reyşehr&icirc;, Muhammed, Mizanu&rsquo;l-Hikme, c. 3, s. 421, 6435. rivayet.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 3, s. 421, 6438. rivayet.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 1, s. 128, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, 144. Hutbe, s. 324.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., 1. Hutbe, s. 36.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 9, s. 331, 19186. rivayet.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbrahim suresi, 34. ayet.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi, 164. ayet.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, 95. Hutbe, sayfa 210.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e, 26. Hutbe, s. 79-80.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rum suresi, 30. ayet.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d suresi, 17. ayet.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 16, s. 231, 35. rivayet.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 16, s. 216, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzap suresi, 56. ayet.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 1210, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 1212, 10. rivayet.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;rneğin bkz. Nehcu&rsquo;l-Belağa, 37. Hutbe, 56 ve 67. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 4, s. 314, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabataba&icirc;, Seyyid Muhammed Rıza, El-MuraduminMinyetu&rsquo;l-Mur&icirc;d, s. 119.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 4, s. 303, 7949. rivayet.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 95, s. 359, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 65, s. 329, 84. rivayet.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 27, s. 193, 50. rivayet.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 11, s. 492, 23. rivayet.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 38, s. 95, 11. rivayet.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 38, s. 338, 11. rivayet.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 36, s. 289, 111. rivayet.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 38, s. 138, 98. rivayet.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 128, 80. rivayet.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 128, 80. rivayet.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 104, 28. rivayet.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 103, 27. rivayet.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Subhan&icirc;, Cafer, Furuğ-i Velayet, s. 142-145, Biharu&rsquo;l-Envar, c. 37, s. 108, 52. Bab, Ahbaru&rsquo;l-Gadir, c. 21, 36. Bab, Haccetu&rsquo;l-Veda ve macerifiha.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide suresi, 67. ayet.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 37, s. 127, 24. rivayet.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 136. Bu rivayetin doğruluğu hakkında bkz. Tabataba&icirc;, Seyyid Muhammed H&uuml;seyin, Tefsiru&rsquo;l-Mizan, 68. ayetin altında, Maide suresi.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Eliot Aronson, Sosyal Psikoloji, s. 64-73.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Subhan&icirc;, Cafer, Furuğ-i Velayet, s. 142.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 27, s. 322, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 27, s. 318, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Tus&icirc;, İhtiyar-u Marifeti&rsquo;r-Rical, c. 2, s. 857.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, H&uuml;seyin, Mustedreku&rsquo;l-Vesail, c. 6, s. 168, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhtiyar-u Marifeti&rsquo;r-Rical, c. 2, s. 587, 530. rivayet.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 50, s. 207, 22. rivayet.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 136, 42. rivayet.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 137, 44. rivayet.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 9, 12. rivayet.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 19, 14. rivayet.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 23, 26. rivayet.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 26, 36. rivayet.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 25, s. 116, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 40, s. 131, 11. rivayet.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 40, s. 201, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; A:g.e., c. 40, s. 202, 6. rivayet.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 116, 29. rivayet.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 169, 8. rivayet.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 178, 20. rivayet.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 199, 31. rivayet.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 38.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhtiyar-u Marifeti&rsquo;r-Rical, c. 2, s. 574.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 46, s. 220, 25. rivayet.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; A.g.e., c. 44, s. 282, 14. rivayet.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Mutahhar&icirc;, Murtaza, Hamase-i Huseyn&icirc;, c. 3, s. 91.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Mutahhar&icirc;, Murtaza, Kıyam ve İnkılab-ı Mehdi, şehidin ekiyle, s. 108 ve 122.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; İkbal, s. 469; Muntehu&rsquo;l-&Acirc;m&acirc;l, c. 1, s. 828&rsquo;de de ş&ouml;yle ge&ccedil;mektedir: İmam Seccad (a.s) bazen ceddi Emiru&rsquo;l-Muminin (a.s) ve babası İmam H&uuml;seyin&rsquo;in (a.s) kabrini ziyaret ediyordu ve kimsenin haberi olmuyordu.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Kumm&icirc;, Abbas, Mefatihu&rsquo;l-Cinan, s. 701, 698, 697, 703, 720, 748.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; Kafi, c. 2, s. 450, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 2, s. 13-14, 25. rivayet.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; A.g.e., c. 2, s. 8, 16. rivayet.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; İhtiyar-u Marifeti&rsquo;r-Rical, c. 2, s. 757, 864. rivayet.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; A.g.e., s. 586, 525. rivayet.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Mizanu&rsquo;l-Hikme, c. 5, s. 297, 10221. rivayet.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; İhtiyar-u Marifeti&rsquo;r-Rical, c. 2, s. 574, 508. rivayet.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; A.g.e., c. 2, s. 468, 366. rivayet.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 49, s. 147, 23. rivayet.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; A.g.e., c. 45, s. 257, 15. rivayet.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; Muminun suresi, 115. ayet.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; Bakara suresi, 4-5. ayetler.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; Ali, Cevad, El-Mufassilu fi Tarihu&rsquo;l-ArabGable&rsquo;l-İslam, c. 6, s. 123-130.</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Nişabur&icirc;, Muhamed, Ravzatu&rsquo;l-Vaizin, s. 489.</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 74, s. 190, 10. rivayet.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 14, s. 314, 17. rivayet.</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; Avaliyu&rsquo;l-Ali, c. 1, s. 267, 66. rivayet.</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; Hac suresi, 5. ayet.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; Rum suresi, 19. ayet.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Fatır suresi, 9. ayet.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; Z&uuml;mer suresi, 42. ayet.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sup><sup>[126]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 42, 13. rivayette de bu benzetme Lokman&rsquo;ın s&ouml;zleriyle ge&ccedil;mektedir.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sup><sup>[127]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 36, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sup><sup>[128]</sup></sup></a>&nbsp; A.g.e., s. 34, 3. rivayet ve Bakara suresi, 259. ayet.</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sup><sup>[129]</sup></sup></a>&nbsp; Daha fazla bilgi i&ccedil;in bkz: Subhan&icirc;, Cafer, Menşur-u Cavid, c. 9, 6. b&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sup><sup>[130]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 42, 18. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sup><sup>[131]</sup></sup></a>&nbsp; A.g.e., s. 37, 7. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sup><sup>[132]</sup></sup></a>&nbsp; Yasin suresi, 79. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p>\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sup><sup>[133]</sup></sup></a>&nbsp; Yasin suresi, 81. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p>\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sup><sup>[134]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 39, 6. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p>\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sup><sup>[135]</sup></sup></a>&nbsp; Muminun suresi, 115. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p>\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sup><sup>[136]</sup></sup></a>&nbsp; A.g.e., s. 37, 7. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p>\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sup><sup>[137]</sup></sup></a>&nbsp; Seblu&rsquo;l-Huda ve&rsquo;r-Reşad, c. 7, s. 141.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p>\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sup><sup>[138]</sup></sup></a>&nbsp; Hac suresi, 7. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p>\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sup><sup>[139]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 47, 31. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p>\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sup><sup>[140]</sup></sup></a>&nbsp; Nehcu&rsquo;l-Belağa, s. 303, 31. Mektup.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p>\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sup><sup>[141]</sup></sup></a>&nbsp; Ali, Cevad, El-Mufassilu fi Tarihi&rsquo;l-ArabGable&rsquo;l-İslam, c. 6, s. 123-130.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p>\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sup><sup>[142]</sup></sup></a>&nbsp; Vakıa suresi, 47. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p>\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sup><sup>[143]</sup></sup></a>&nbsp; S&uuml;nen-i Darem&icirc;, c. 1, s. 166.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p>\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sup><sup>[144]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 7, s. 290, 1. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p>\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sup><sup>[145]</sup></sup></a>&nbsp; Bakara suresi, 48. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p>\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sup><sup>[146]</sup></sup></a>&nbsp; Bakara suresi, 281. ayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p>\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sup><sup>[147]</sup></sup></a>&nbsp; Vakıa suresi, 1-2. ayetler.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p>\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sup><sup>[148]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 6, s. 132, 30. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p>\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sup><sup>[149]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 77, s. 117, 13. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p>\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sup><sup>[150]</sup></sup></a>&nbsp; A.g.e., s. 186, 33. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p>\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sup><sup>[151]</sup></sup></a>&nbsp; A.g.e., c. 74, s. 296, 4. Hutbe.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p>\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sup><sup>[152]</sup></sup></a>&nbsp; A.g.e., c. 74, s. 127, 33. rivayet.</p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p>\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sup><sup>[153]</sup></sup></a>&nbsp; Kıyamet suresi, 1-6. ayetler.</p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p>\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sup><sup>[154]</sup></sup></a>&nbsp; Kıyamet suresi, 7-11. ayetler.</p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p>\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sup><sup>[155]</sup></sup></a>&nbsp; A.g.e., c. 77, s. 122, 23. ve 40. rivayet.</p>\n	</div>\n\n	<div id=\"ftn156\">\n		<p>\n			<a href=\"#_ftnref156\" name=\"_ftn156\" title=\"\"><sup><sup>[156]</sup></sup></a>&nbsp; Biharu&rsquo;l-Envar, c. 8, s. 303, 62. rivayet.</p>\n	</div>\n\n	<div id=\"ftn157\">\n		<p>\n			<a href=\"#_ftnref157\" name=\"_ftn157\" title=\"\"><sup><sup>[157]</sup></sup></a>&nbsp; A.g.e., c. 5, s. 198, 19. rivayet.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Peygamber ve Ehlibeyt’in Siyresinde İnanç Eğitimi','','publish','closed','open','','peygamber-ve-ehlibeytin-siyresinde-inanc-egitimi','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2668',0,'post','',0),(2669,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	F&acirc;tıma Zehra&rsquo;nın (a.s) varlıksal şahsiyeti ve manevi makamı hakkında bir&ccedil;ok kitap yazılmış ve &ccedil;ok s&ouml;zler s&ouml;ylenmiştir. Ama bunun bin katı bile insanlığın zihin ve d&uuml;ş&uuml;ncesinden akıp s&ouml;z ve yazı suretine b&uuml;r&uuml;nse, o y&uuml;ce şahsiyetin engin okyanus mesabesindeki erdemlerinin ancak bir damlası olabilir.[1] Biz bu s&ouml;yleşide bu mecaldeki g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;m&uuml;z&uuml; itiraf ederek, sadece o engin denizin bir damlasını ele alacağız; &ccedil;&uuml;nk&uuml; ş&ouml;yle s&ouml;ylemişlerdir:</p>\n\n<p>\n	M&uuml;mk&uuml;n olmasa bile deniz suyunu i&ccedil;mek</p>\n\n<p>\n	Susuzluk miktarınca onu yudumlamak gerek.</p>\n\n<p>\n	Hz. Zehra&rsquo;nın (a.s) marifet semasında, insanlığın en &uuml;st&uuml;n d&uuml;ş&uuml;nceleri m&uuml;tehayyir ve en mahir akıllar şaşkındırlar. Onun marifet denizinin sahiline ulaşmak i&ccedil;in masumların (a.s) hadislerine başvurmak gerekir. Temiz imamlardan (a.s) gelen sayılı ve muteber rivayetlere g&ouml;re, F&acirc;tıma Zehra&rsquo;nın (a.s) mukaddes varlığı Leylet&uuml;&rsquo;l-Kadr&rsquo;in (Kadir Gecesi) hakikati olarak tefsir edilmiştir; &ccedil;&uuml;nk&uuml; Leylet&uuml;&rsquo;l-Kadr suskun Kur&rsquo;an&rsquo;ın n&uuml;zul zarfı ve Fatıma (a.s) ise on bir konuşan Kur&rsquo;an ve tek&acirc;m&uuml;l etmiş ve m&uuml;kemmelleşmiş insanın yani temiz imamların (a.s) n&uuml;zul zarfıdır.[2]</p>\n\n<p>\n	Hz. Sıdd&icirc;ka K&uuml;bra&rsquo;nın (a.s) makamı o kadar y&uuml;ksektir ki onun rıza ve &ouml;fkesi y&uuml;ce İslam Peygamberinin (s.a.a) rıza ve &ouml;fkesinin &ouml;l&ccedil;&uuml;s&uuml; karar kılınmıştır. Nitekim bir hadiste Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;F&acirc;tıma (a.s) benim tenimin par&ccedil;asıdır. Onu mutlu eden beni mutlu etmiş ve beni mutlu eden de Allah&rsquo;ı mutlu etmiştir. Hakeza ona eziyet eden bana eziyet etmiş ve bana eziyet eden de Allah&rsquo;a eziyet etmiştir.&rdquo;&zwnj; Aynı şekilde Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;F&acirc;tıma (a.s) benim yanımda insanlar arasındaki en değerli kimsedir.&rdquo;&zwnj;[3] Y&uuml;ce İslam Peygamberi (s.a.a) bir başka hadiste ise ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Meryem kendi zamanındaki kadınların hanımefendisiydi ama kızım F&acirc;tıma (a.s) baştan sona dek t&uuml;m d&uuml;nya kadınlarının hanımefendisidir.&rdquo;&zwnj;[4]</div>\n</div>\n\n<p>\n	&nbsp;Diğer bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Yanıma bir melek geldi ve bana F&acirc;tıma (a.s) t&uuml;m cennet kadınlarının hanımefendisi ve t&uuml;m hanımların &ouml;nc&uuml;s&uuml;d&uuml;r, diye m&uuml;jde verdi.&rdquo;&zwnj;[5] B&ouml;ylece F&acirc;tıma&rsquo;nın (a.s) Meryem ve Asiye gibi diğer salih kadınlardan daha faziletli ve &uuml;st&uuml;n oluşu ispatlanmaktadır. Evet, Zehra Merziye&rsquo;nin (a.s) makam ve derecesi Asiye ve Meryem&rsquo;den &uuml;st&uuml;n olmakla kalmayıp, Hz. F&acirc;tıma&rsquo;ya hamile kaldığı zaman onların Hz. Hatice K&uuml;bra&rsquo;ya (a.s) hizmet etmeyi başarmaları kendilerinin &ouml;v&uuml;n&ccedil; kaynağıdır.[6]&nbsp;</p>\n\n<p>\n	Hz. Zehra&rsquo;nın (a.s) &uuml;st&uuml;nl&uuml;k y&ouml;nleri bağlamında en y&uuml;ksek imk&acirc;nlardan yararlanabilme durumunda az bir servet ve na&ccedil;iz imk&acirc;nlar ile kanaat etme ve yetinme hususuna işaret edilebilir. &Ccedil;&uuml;nk&uuml; o, İslam Peygamberinin (s.a.a) kızıydı ve Hz. Peygamber (s.a.a) &ldquo;Fedek&rdquo;&zwnj; gibi geliri iyi olan değerli bir arsayı kendisine bağışlamıştı.[7]&nbsp; Aynı şekilde kocası Hz. Ali&rsquo;nin (a.s) iş ve &ccedil;alışma yerinden elde ettiği &ouml;nemli bir geliri vardı ve Hz. Ali (a.s) kendi, eşi ve &ccedil;ocukları i&ccedil;in m&uuml;reffeh bir yaşam hazırlayabilirdi. Ama onlar t&uuml;m gelirlerini ihtiya&ccedil; sahiplerine harcıyor ve &ccedil;ok zor ve meşakkatli bir yaşam ile yetiniyorlardı. Onun şahsiyetinin diğer bir y&ouml;n&uuml;, infak ve fedak&acirc;rlık y&ouml;n&uuml;d&uuml;r. Gelinlik elbisesini &ouml;zellikle de d&uuml;ğ&uuml;n gecesinde bağışlaması olduk&ccedil;a meşhurdur. İhtiya&ccedil; duyduğu halde yemeğini ardı ardınca &uuml;&ccedil; gece boyunca mahrum, yetim ve esire bağışlaması, Kur&rsquo;an-ı Mecid&rsquo;in Dehr (İnsan) suresinde yer almıştır. Hz. Zehra&rsquo;nın (a.s) diğer bir &uuml;st&uuml;nl&uuml;k y&ouml;n&uuml;, onun ibadetleridir. F&acirc;tıma&rsquo;nın ibadetleri, nicelik a&ccedil;ısından onun hayatının her anında g&ouml;r&uuml;necek ve duyumsanacak kadar &ccedil;oktu. Onun davranışları, konuşmaları, bakışı, &ccedil;alışması ve gece ile g&uuml;nd&uuml;z&uuml;n her anında nefes alması ibadetti.[8] O, her gece &ccedil;ocukları yatırdıktan ve eve ait diğer işlerden ayrıldıktan sonra seccade &uuml;zerinde m&uuml;barek ayakları şişene kadar namaza kılardı.[9] Onun ibadetleri, Allah&rsquo;a yakın meleklerin parıldayan nurundan hayret etmesine ve lezzet almasına neden olacak kadar eşsizdi; &ouml;yle ki Allah&rsquo;a yakın yetmiş bin meleğin hepsi kendisine selam g&ouml;nderir ve esenlikte bulunurdu.[10]</p>\n\n<p>\n	Sahife-i F&acirc;tıma, Şia&rsquo;nın iftiharlarından biridir. Şia, bu değerli kitabın Y&uuml;ce Allah tarafından Zehra Merziye&rsquo;ye ilham edildiğine inanmaktadır.[11]</p>\n\n<p>\n	Hz. Zehra&rsquo;nın (a.s) iffet, hay&acirc; ve hicabı: Hicap ve iffeti hakkında hayatımızda eş ve &ccedil;ocuklarımızın &ouml;ncelikli &ouml;devi olması gereken F&acirc;tıma Zehra&rsquo;nın (a.s) davranış ve s&ouml;zlerinden &ccedil;ok g&uuml;zel ve g&ouml;r&uuml;nmeye değer hususlar aktarılmıştır. Bir g&uuml;n Peygameber-i Ekrem (s.a.a) mescitte hazır olan M&uuml;sl&uuml;man topluluğuna şu soruyu y&ouml;neltti: Hanımların yaşamı i&ccedil;in hangi tarz ve y&ouml;ntem daha iyidir? Hz. Zehra (a.s), bu soruya cevap vermekte kendini yetersiz g&ouml;ren ve bu nedenle kendisinin evine gelen Selman vasıtasıyla ş&ouml;yle yanıt verdi: &ldquo;Kadınlar i&ccedil;in iyi olan namahrem erkekleri g&ouml;rmemeleri ve namahrem erkeklerin de onları g&ouml;rmemeleridir.&rdquo;&zwnj;[12]</p>\n\n<p>\n	Son olarak F&acirc;tıma Zehra&rsquo;ya (a.s) uyulması gereken zorunlu alanlardan birine işaret etmeliyiz. Bu, imamet ve velayetin kutsiyetini savunma alanıdır. &Ccedil;&uuml;nk&uuml; o, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) hicranından sonraki hayatının kısa d&ouml;neminde velayetin kutsiyetini muhafaza etmenin en g&uuml;zel &ouml;rneğini tablolaştırmıştır.[13] F&acirc;tıma (a.s) kendi zamanındaki insanları iyi tanıyordu ve s&ouml;zlerinden onların ibret almayacaklarını ve kendisiyle birlikte kıyam etme cesareti taşımadıklarını iyi biliyordu ama gelecektekiler i&ccedil;in dalaleti r&uuml;sva etmek, hakikati a&ccedil;ıklamak ve h&uuml;cceti tamamlamak istiyordu. Nitekim ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ama biliyorum zelil ve acizliğin pen&ccedil;esinde &ccedil;aresiz olduğunuzu. Yardım etmemek varlığınızı kuşatmış ve vefasızlık bulutu kalbinizi sarmıştır. Ne yapayım ki g&ouml;nl&uuml;m kan ağlamakta ve şik&acirc;yet dilini kontrol etmek ise takatin dışında.&rdquo;&zwnj;[14]</div>\n</div>\n\n<p>\n	F&acirc;tıma (a.s) k&uuml;lt&uuml;r saldırganları karşısında susmanın kabul edilir olmadığını tarih boyunca t&uuml;m M&uuml;sl&uuml;manlara kavratmak i&ccedil;in, hamas&icirc; k&uuml;lt&uuml;rel kıyamında bir an olsun hidayet edici a&ccedil;ıklama ve aydınlatmalarından el &ccedil;ekmedi. Hz. Zehra (a.s) bidat ve İslam&rsquo;ın tahrifi karşısında sakin oturmayıp ayağa kalktı, hiddetlenip celalleşti ve ifşada bulunup aydınlattı; &ccedil;&uuml;nk&uuml; o ilah&icirc; ilham ve Cebrail&rsquo;in s&ouml;zleri vasıtasıyla gelecekten haberdardı ve bu aydınlatmaların layık g&ouml;n&uuml;llerde yer edineceğini ve imametin işlevselliği ve yaratılış hedefinin ger&ccedil;ekleşmesinde eşsiz bir rol alacağını biliyordu.[15]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] Misbah Yezdi, Muhammed Taki, Cami Ez Z&uuml;l&acirc;l-i Kevser, s. 21.</p>\n\n<p>\n	[2] İbid, s. 17.</p>\n\n<p>\n	[3] Şeyh Tusi, Emali, c.1, s. 24.</p>\n\n<p>\n	[4] Biharu&rsquo;l-Envar, c. 43, s. 24, Rivayet. 20.</p>\n\n<p>\n	[5] Emali, c. 1, s. 457; Delail&uuml;&rsquo;l-İmame, s. 8; Ğayet&uuml;&rsquo;l-Meram, s. 177; Bihar&uuml;&rsquo;l-Envar, c. 43, s. 2.</p>\n\n<p>\n	[6] İbid.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	[7] el-Kafi, c. 1, s. 537 &ldquo;Bab&uuml;&rsquo;l-Elfey&icirc; Ve Tefsir&uuml;&rsquo;l-Hums Ve Hududihi Ve Ma Yecibu Fihi.&rdquo;&zwnj;</p>\n\n<p>\n	[8] İhkaku&rsquo;l-Hak, c. 4, s. 481.</p>\n\n<p>\n	[9] Biharu&rsquo;l-Envar, c. 42, s. 117.</p>\n\n<p>\n	[10] İbid, c. 43, s. 12, Rivayet. 6.</p>\n\n<p>\n	[11] İmam Humeyni&rsquo;nin ilah&icirc; siyas&icirc; vasiyetnamesinden, Sahife-i Nur, c. 31, s. 171. Biz iftihar ediyoruz ki &ldquo;Y&uuml;kselen Ku&rsquo;ran&rdquo;&zwnj; olarak adlandırılan hayat bahşedici dualar masum imamlarımızdandır. Biz, imamların &ldquo;Şabaniye M&uuml;nacaatı&rdquo;&zwnj;, H&uuml;seyin b. Ali&rsquo;nin (a.s) &ldquo;Arafe Duası&rdquo;&zwnj;,Muhammed ailesinin Zebur&rsquo;u &ldquo;Sahife-i Saccadiye&rdquo;&zwnj; ve y&uuml;ce Allah tarafından Zehra Merziye&rsquo;ye ilham edilen &ldquo;F&acirc;tıma Mushafı&rdquo;&zwnj;&rsquo;nın bizden olmasından kıvan&ccedil; duyuyoruz.</p>\n\n<p>\n	[12] Vesail&uuml;&rsquo;ş-Şia, c. 14, s. 43 ve 172; Biharu&rsquo;l-Envar, c. 43, s. 54.</p>\n\n<p>\n	[13] Cami Ez Z&uuml;lal-i Kevser, s. 145.</p>\n\n<p>\n	[14] Keşf&uuml;&rsquo;l-Ğomme, c. 1, s. 491; el-İhticac, s. 112; Delail&uuml;&rsquo;l-İmame, s. 37.</p>\n\n<p>\n	[15] Cami Ez Z&uuml;l&acirc;l-i Kevser, s. 149.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>','Hz. Zehra’nın (s.a) Şahsiyeti','','publish','closed','open','','hz-zehranin-s-a-sahsiyeti','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2669',0,'post','',0),(2670,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Hz. Fatıma, Hz. Resul-i Ekrem&#39;in Vefatından Sonra &Uuml;mmetini Şikayet Edip Ağlaması hakkındaki hadisler: Amr bin Dinar ş&ouml;yle diyor: &ldquo;İmam Bakır ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Fatıma&#39;nın, Resulullah&#39;ın vefatından, d&uuml;nyadan g&ouml;&ccedil; edinceye kadar asla g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmemiştir.&rdquo;&zwnj;[1]</div>\n</div>\n\n<p>\n	İmam Cafer Sadık ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ok ağlayanlar beş kişidir: &ldquo;Hz. Adem, Hz. Yakub, Hz. Yusuf, Hz. Muhammed kızı Hz. Fatıma ve Hz. Ali bin H&uuml;seyin (imam Zeynel Abidin) aleyhim&rsquo;us selam.&rdquo;&zwnj; İmam daha sonra ş&ouml;yle buyurdu: &ldquo;Fatıma, Resulullah&rsquo;a o kadar &ccedil;ok ağladı ki, Medineliler rahatsız olduklarından ona ş&ouml;yle dediler: &ldquo;&Ccedil;ok ağlamakla bizi incitiyorsun ...&rdquo;&zwnj;[2]</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Hadis: </strong></p>\n\n<p>\n	İbni Abbas&rsquo;ın Resulullah sallallahu aleyhi ve alih&rsquo;ten naklettiği hadisin bir kısmında o Hazret&rsquo;in ş&ouml;yle buyurduğu ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Kızım Fatıma&rsquo;nın benden sonra zulme uğradığını ve &lsquo;babacığım!&rsquo; diye feryat ettiğini g&ouml;r&uuml;r gibiyim, &uuml;mmetimden hi&ccedil; kimse de kalkıp ona yardım etmemektedir.&rdquo;&zwnj;</p>\n\n<p>\n	Fatıma selamullahi aleyha bu s&ouml;z&uuml; duyunca ağlamaya başladı, Resulullah sallallahu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo;Ağlama canım kızım!&rdquo;&zwnj; O ş&ouml;yle arz etti: &ldquo;Ben sizden sonra g&ouml;receğim zul&uuml;mlerden dolayı ağlamıyorum. &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Benim ağlamam senin ayrılığındandır.&rdquo;&zwnj;[3]</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Hadis: </strong></p>\n\n<p>\n	&ldquo;Menakib&rdquo;&zwnj; kitabında ge&ccedil;er: &Uuml;mm&uuml; Seleme Fatıma selamullahi aleyha&rsquo;nın yanına geldi ve ş&ouml;yle sordu:</p>\n\n<p>\n	&ldquo;Nasıl sabahladın, ey Resulullah sallallahu aleyhi ve alih&lsquo;in kızı?&rdquo;&zwnj;</p>\n\n<p>\n	Fatıma selamullahi aleyha ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Peygamberi kaybetmekten ve onun vasisine yapılan zul&uuml;mden dolayı şiddetli h&uuml;z&uuml;n ve gam i&ccedil;inde sabahladım. Allah&rsquo;a andolsun, vasilik perdesi yırtıldı, Allah&rsquo;ın Kur&rsquo;an&rsquo;ında kararlaştırdığı ve Resulullah sallallahu aleyhi ve alih&rsquo;in Kur&rsquo;an tevilinde beyan ettiğinin aksine imamet gasp edildi. Ama bu iş, Bedir kini ve Uhud savaşlarındaki &ouml;l&uuml;lerin kan davasından dolayı idi.&rdquo;&zwnj;[4]</p>\n\n<p>\n	<strong>Beşinci Hadis: </strong></p>\n\n<p>\n	İbni Abbas&rsquo;ın uzun bir rivayetinde, Resulullah sallallahu aleyhi ve alih&rsquo;ten Ehl-i Beyti&rsquo;ne aleyhim&rsquo;us selam yapılacak zul&uuml;mler hakkında ş&ouml;yle buyurduğu ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Fatıma&rsquo;yı ne zaman g&ouml;r&uuml;rsem, benden sonra onun başına gelecek musibetleri hatırlarım. G&uuml;ya onun evine horluk ve zillet girmiş, h&uuml;rmeti ve saygınlığı &ccedil;iğnenmiş, hakkı gasp edilmiş, mirasını kullanmaktan men edilmiş, kaburgaları kırılmış, &ccedil;ocuğu d&uuml;ş&uuml;r&uuml;lm&uuml;ş ve &ldquo;Yetiş ey Muhammed!&rdquo;&zwnj; diye feryat ettiğini, ama kimsenin feryadına cevap vermediğini; yardım dilediğini, ama yine kimsenin ona yardım etmediğini g&ouml;rmekteyim. Bu y&uuml;zden benden sonra daima h&uuml;z&uuml;nl&uuml; ve ağlayan biri olacaktır, bazen evinden vahyinin kesilişi ve bazen de benim ayrılığım gelir aklına. Gece olduğunda ise tehecc&uuml;tte benim Kur&rsquo;an okuma sesimi duymadığından kendisini bir korku sarar. Daha sonra babasının olduğu izzetli g&uuml;nlerin ardından kendini zelil g&ouml;r&uuml;r...&rdquo;&zwnj;[5]</p>\n\n<p>\n	<strong>Altıncı Hadis: </strong></p>\n\n<p>\n	Abdullah bin Hasan, annesi Fatıma binti H&uuml;seyin aleyh&rsquo;is selam&rsquo;dan ş&ouml;yle buyurduğunu nakleder: &ldquo;Resulullah sallallahu aleyhi ve alih&rsquo;in kızı Fatıma selamullahi aleyha&rsquo;nın hastalığı şiddetlendiği ve kendisine galebe &ccedil;aldığı bir zamanda Muhacir ve Ensar kadınları toplanıp yanına geldiler ve ş&ouml;yle arz ettiler: &ldquo;Ey Resulullah sallallahu aleyhi ve alih&rsquo;in kızı! Bu hastalıkla nasıl sabahladın?&rdquo;&zwnj; Hazret ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Vallahi d&uuml;nyanızdan bıkkın, erkeklerinize de kızgın olarak sabahladım...&rdquo;&zwnj;[6]</div>\n</div>\n\n<p>\n	<strong>Yedinci Hadis: </strong></p>\n\n<p>\n	&ldquo;Haraic&rdquo;&zwnj; kitabında İmam Sadık aleyh&rsquo;is selam&rsquo;ın ş&ouml;yle buyurduğu yer alır: &ldquo;Fatıma selamullahi aleyha Resulullah sallallahu aleyhi ve alih&rsquo;ten sonra yetmiş beş g&uuml;n yaşadı. Değerli babalarının ayrılığından dolayı &ccedil;ok şiddetli bir h&uuml;zne b&uuml;r&uuml;nm&uuml;şt&uuml;. Cebrail aleyh&rsquo;is selam yanına gelip onu teselli ederdi; babalarının cennetteki yeri ile ilgili ve kendisinden sonra z&uuml;rriyetinde vuku bulacaklar hakkında ona haber verirdi. Ali aleyh&rsquo;is selam da onu yazardı.&rdquo;&zwnj;[7]</p>\n\n<p>\n	A&ccedil;ıklama:</p>\n\n<p>\n	Bu rivayetleri nakletmekteki amacımız, Hz. Fatıma selamullahi aleyha&rsquo;nın h&uuml;zn&uuml;n&uuml;n ve ağlamasının, kendi babalarımızı veya başka bir sevdiğimizi kaybettiğimizde ağlayıp h&uuml;z&uuml;nlendiğimiz gibi olduğunu d&uuml;ş&uuml;nmemeniz a&ccedil;ısındandır. &Ccedil;&uuml;nk&uuml; bu, o hanımın &ndash; kitabın burasına kadar değişik yerlerinde zikrettiğimiz rivayetlerden de anlaşıldığı gibi- y&uuml;ce makamı ve şanıyla &ccedil;elişmektedir.</p>\n\n<p>\n	Bilakis onun h&uuml;zn&uuml; ve ağlaması ilk &ouml;nce Resulullah sallallahu aleyhi ve alih&rsquo;in risalet ve ilahi makamından ayrılmasından dolayıdır.</p>\n\n<p>\n	Ve ikinci olarak bu b&ouml;l&uuml;mdeki rivayetlerin toplamının -&ouml;zellikle altıncı hadisin geniş a&ccedil;ıklamalarının- da delalet ettiği gibi, onun zahmetlerinin yok olup vasilik ve imamet hakkındaki buyruklarının zayi olmasındandır. Bilakis cesur hutbesinde s&ouml;ylediği b&uuml;t&uuml;n s&ouml;zler, &uuml;z&uuml;nt&uuml;, gam ve g&ouml;z yaşlarının, Resul-i Ekrem sallallahu aleyhi ve alih&rsquo;in zahmetlerinin ve ilahi h&uuml;k&uuml;mlerinin &ccedil;iğnendiğinden dolayı olduğunun bir g&ouml;stergesidir. Hatta onun Fedek gaspı i&ccedil;in yaptığı tartışması ve Emir&rsquo;el M&uuml;minin aleyh&rsquo;is selam ile konuşması da bu y&uuml;zdendir. Nitekim o ş&ouml;yle arz etmişti:</p>\n\n<p>\n	&ldquo;Nasıl da anne rahmindeki yavru gibi &ouml;rt&uuml;nm&uuml;ş, &ccedil;ocuk gibi eve kapanmışsın ... ?&rdquo;&zwnj;[8]</p>\n\n<p>\n	Elbette bu belirsiz s&ouml;z ilk bakışta Hazret&rsquo;in evde oturuşuna itiraz niteliğinde g&ouml;r&uuml;nmektedir, ama Hz. Fatıma selamullahi aleyha&rsquo;nın ismet makamını ve Emir&rsquo;el M&uuml;minin aleyh&rsquo;is selam&rsquo;ın velayet makamı hakkındaki bilgisini g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, bu c&uuml;mlenin &ldquo;itiraz&rdquo;&zwnj; değil, aslında sorup a&ccedil;ıklama talebinde bulunmak olduğunu anlarız. Yani &ldquo;Nasıl oldu da ş&ouml;yle ve b&ouml;yle savaş meydanlarında savaşan sen, bu şekilde evde otura kaldın? Demek istemiştir. Bu y&uuml;zden cevap aldığında ş&ouml;yle arz etti: &ldquo;Allah bana yeter.&rdquo;&zwnj;</p>\n\n<p>\n	Eğer &ldquo;zul&uuml;m&rdquo;&zwnj; k&ouml;t&uuml;yse, ayrıca &ldquo;zulm&uuml; kabul etmek&rdquo;&zwnj; de k&ouml;t&uuml;d&uuml;r. Bu y&uuml;zden Ali aleyh&rsquo;is selam Allah&rsquo;ın dinini korumak i&ccedil;in b&ouml;yle olmak zorundadır. Ama Fatıma selamullahi aleyha - Ali aleyh&rsquo;is selam&rsquo;ın dışında olan kimselerin vazifelerinin gerektirdiği gibi- b&ouml;yle hassas bir durumda, kendine ve eşine yapılan b&uuml;t&uuml;n o saldırılardan ve Fedek&rsquo;in gasp edilmesinden sonra, kendisinin susup konuşmama gibi bir g&ouml;revi olduğunu kabul etmediği i&ccedil;in o fasih a&ccedil;ıklamalarda bulunmuştur.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;[1]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 156. s. 2. riv.</p>\n\n<p>\n	[2]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 156. s. 5. riv.</p>\n\n<p>\n	[3]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 173. s. 13. riv.</p>\n\n<p>\n	[4]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 158. s. 8. riv. Bu s&ouml;zler &ccedil;ok az değişikle başka senetlerle de nakledilmiştir; Bihar&#39;ul- Envar&rsquo;ın aynı babındaki 9. ve 10. rivayete bakınız.</p>\n\n<p>\n	[5]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 156. s. 4. riv. Başka bir rivayette de İmam Sadık aleyh&rsquo;is selam onu &ldquo;Mushaf- ı Fatıma&rdquo;&zwnj; olarak anmıştır Bihar&#39;ul- Envar&#39;ın 43. c. 79. ve 80. sayfadaki 67. ve 68. rivayete bakınız.</p>\n\n<p>\n	[6]- Bihar&#39;ul- Envar, eski baskısı, 8. c. 106. s. Bu konuyla ilgili kitabın &ldquo;Hatime&rdquo;&zwnj;sinin 2. konusu olan &ldquo;Hz. Ali aleyh&rsquo;is selam&rsquo;ın Hz. Fatıma selamullahi aleyha&rsquo;ya taraftarlık etmediğinin sebebi&rdquo;&zwnj; kısmına bakınız.</p>\n\n<p>\n	[7]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 96. s.</p>\n\n<p>\n	[8]- Allame Meclisi, Bihar&#39;ul- Envar, 43. c. 155. s. 1. riv.</p>','Hz. Fatıma’nın Ümmeti Şikayet Edip Ağlaması','','publish','closed','open','','hz-fatimanin-ummeti-sikayet-edip-aglamasi','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2670',0,'post','',0),(2671,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	<strong>Resulullah&#39;ın (s.a.a) Ciğer Paresi Fatımat&uuml;&#39;z-Zehra (sa)</strong></p>\n\n<p>\n	Yirmi &uuml;&ccedil; yıl Kureyş m&uuml;şrikleri ve Arab&#39;ın k&acirc;firlerine karşı fedak&acirc;rca &ccedil;aba harcayan, o kadar cef&acirc; ve zahmetlere katlanan, Habeş&#39;e hicret etmeye mecbur bırakılan ve sonunda da vatanını terk ederek Mekke&#39;den Medine&#39;ye g&ouml;&ccedil;erek kavim ve kabilesinden ayrılan Resulullah (s.a.a), bu kadar cef&acirc; ve zahmetler sayesinde İsl&acirc;m &acirc;lemini meydana getirdi.</p>\n\n<p>\n	&Ccedil;ekirge ve kertenkele yemekte olan Arapları naz-u nimete kavuşturdu. Ağa&ccedil; ve taşa tapmakta olan insanlara hak ve hakikatin ne olduğunu g&ouml;sterip, insanları ortağı olmayan, &acirc;lemin tek ve y&uuml;ce yaratıcısı Allah Teala&#39;ya tapmaya davet ve irşat etti.</p>\n\n<p>\n	Bu sevgili Peygamberimizin d&uuml;nyada hi&ccedil;bir şeye al&acirc;kası olmamıştır. Ancak bir nur-i didesi ve ciğer paresi vardı ki, o da biricik evl&acirc;dı Fatıma-ı Zehra idi. İşte bu nedenle Fatıma-ı Zehra&#39;yı her m&uuml;min ve M&uuml;sl&uuml;man can ve malından fazla sevmelidir; &ccedil;&uuml;nk&uuml; Peygamberimiz ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Fatıma benden bir par&ccedil;adır; kim ona eziyet ederse, bana eziyet etmiş olur.&quot;</div>\n</div>\n\n<p>\n	Sahabeden birisi &quot;Aişe&quot;den, &quot;Resulullah&#39;ın yanında insanların en sevimlisi kimdi?&quot; diye sorunca, Aişe, &quot;Kızı Fatıma&#39;ydı.&quot; cevabını verdi. Adam yine, &quot;Ya erkeklerden kimdi?&quot; diye sordu; Aişe, &quot;Ali idi.&quot; cevabını verdi.</p>\n\n<p>\n	Hz. Fatıma&#39;nın azamet ve y&uuml;celiğinde o kadar hadis ve rivayetler vardır ki onların sadece az bir b&ouml;l&uuml;m&uuml;n&uuml; burada zikretmeğe kalksak bu eserimizin hacmi yetersiz kalır. Fakat biz yine teşrih ve muhakememizin kaynağı olan Fedek meselesine m&uuml;racaat edip bu acı ve y&uuml;rek yakıcı olay konusunda fikrimizi a&ccedil;ıklayacağız.</p>\n\n<p>\n	<strong>&quot;Fedek&quot; Ne Oldu?</strong></p>\n\n<p>\n	Fedek, Medine-i M&uuml;nevvere&#39;nin etrafında Yahudilerin eml&acirc;kinden olup Hayber&#39;in fethedildiği yılda sulh şartlarından birisi olarak Resulullah&#39;a (s.a.a) verilmişti. Ordu ve cihatla alınmadığı i&ccedil;in hi&ccedil;bir M&uuml;sl&uuml;man&#39;ın orada bir hakkı yoktu;</p>\n\n<p>\n	orası Resulullah&#39;ın (s.a.a) &ouml;zel m&uuml;lk&uuml;yd&uuml;. Bunun gibi Resulullah&#39;a (s.a.a) has olan Fedek&#39;ten başka, birka&ccedil; &ouml;zel m&uuml;lk daha vardı; &quot;Ben&icirc; Kurayza&quot; emlaki ve Medine i&ccedil;erisindeki birka&ccedil; eml&acirc;k da bu t&uuml;rdendi. Resulullah (s.a.a) bu eml&acirc;kin geliri ile hem zevcelerinin masraflarını karşı-lıyor, hem de akrabalarından fakir olanlara yardımda bulunuyordu.</p>\n\n<p>\n	Resul-i Ekrem&#39;in (s.a.a) bir s&uuml;re sonra Fedek&#39;i, g&ouml;z&uuml;n&uuml;n nuru Fatıma&#39;ya hibe etmesiyle Fedek Hz. Fatıma&#39;nın &ouml;zel m&uuml;lk&uuml; oldu. Fatıma (a.s), Fedek bağı gelirini kendisine ve iki nur-i didesi olan Hasan ve H&uuml;seyin&#39;e harcıyordu. Resulullah (s.a.a) ahiret yurduna g&ouml;&ccedil;&uuml;nce, Fatıma (a.s) bu kadar ağır ve dehşetli h&uuml;z&uuml;n ve acı i&ccedil;erisindeyken kendisine Halife Ebu Bekir Kuhafe&#39;nin, iş&ccedil;ilerini Fedek bağından &ccedil;ıkardığını haber verdiler.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ciğer Paresi Fatımat&uuml;&#39;z-Zehra (sa)</p>\n\n<p>\n	***</p>\n\n<p>\n	Peygamberimiz ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Fatıma benden bir par&ccedil;adır; kim ona eziyet ederse, bana eziyet etmiş olur.&quot;</strong></p>\n\n<p>\n	***</p>\n\n<p>\n	Fatıma (a.s) bu yersiz harekete kırılıp birini halifeye g&ouml;ndererek iş&ccedil;ilerini ni&ccedil;in Fedek&#39;ten &ccedil;ıkardığını sordu. Halife, Fedek bağının beyt&uuml;lmale ait olduğunu ve Fatıma&#39;nın onda hi&ccedil;bir hakkı olmadığını s&ouml;yledi! el-H&uuml;km&uuml; lillah. İnna lillah ve inna ileyhi raci&ucirc;n. Bu kadar bi&ccedil;imsiz ve yersiz bir hareket olur mu?!!!</p>\n\n<p>\n	Biz, Fatıma&#39;nın (a.s), Fedek bağının kendi hakkı olduğuna dair getirdiği delillere değinmeden &ouml;nce burada kendi duygu ve &uuml;z&uuml;nt&uuml;m&uuml;z&uuml; beyan etmeyi gerekli g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	1- Halife, Resulullah&#39;tan (s.a.a) g&ouml;rd&uuml;ğ&uuml; d&uuml;nya ve ahi-ret nimetlerini g&ouml;z &ouml;n&uuml;nde bulundursaydı, Fatıma&#39;ya karşı bu kadar kaba ve k&ouml;t&uuml; davranmaması gerekirdi.</p>\n\n<p>\n	Acaba halife, &ccedil;ekirge ve kertenkele yiyen bir Arap iken M&uuml;sl&uuml;manların halifesi olarak &acirc;leme h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml;n&uuml; hatırlamıyor mu? Acaba halife, taşlara, ağa&ccedil;lara secde edip Allah yerine putlara taptığını hatırlamıyor mu? Onları zilletten izzete ve şirkten imana irşat eden Fatıma&#39;nın babası değil midir? Acaba bunun m&uuml;kafatı, g&ouml;z&uuml;n&uuml;n nuru olan biricik evl&acirc;dını, bir par&ccedil;a bağ i&ccedil;in aylarca kan ağlatmak mıdır?!!!</p>\n\n<p>\n	Oysa Resulullah&#39;ın (s.a.a) o y&uuml;ce hizmeti karşısında yakınlarına sevgi beslemeyi Allah Teala, &quot;De ki: Ben buna karşılık sizden yakınlarıma sevgiden başka bir &uuml;cret istemiyorum.&quot; ayetiyle biz &uuml;mmete farz-ı ayn kılmıştır. Acaba halifelere y&uuml;z binlerce bağları bırakıp giden Resu-lullah (s.a.a), biricik kızı ve g&ouml;z&uuml;n&uuml;n nuruna bir Fedek&#39;i hibe etme hakkına sahip değil miydi?!!!</p>\n\n<p>\n	2- Fatma, Allah Teala&#39;nın, &quot;Allah sizden her t&uuml;rl&uuml; &ccedil;irkinliği uzak tutmayı diler.&quot; ayetiyle, her t&uuml;rl&uuml; &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;kten temizleyip en m&uuml;kemmel şekilde tertemiz kıldığı saygın ailenin fertlerinden birisidir. B&ouml;yle birisi, hakkı olmayan bir malın kendisine ait olduğunu iddia eder mi?!!!</p>\n\n<p>\n	H&acirc;ş&acirc;! Fatıma&#39;nın b&uuml;t&uuml;n s&ouml;zleri, davranış ve hareketleri hak ve hakkaniyetin delilidir. Fatıma haksız olarak Fedek&#39;i iddia etseydi, bu bir &ccedil;irkinlik olurdu; b&ouml;yle bir şey Fatıma hakkında imk&acirc;nsızdır.</p>\n\n<p>\n	3- Kendisi ışık tutup hidayet etmede Kur&#39;&acirc;n&#39;la eşit ve delil kaynağı olan Fatıma, delil ve ispatla iddiasından nasıl men edilebilir?!...</p>\n\n<p>\n	4- Fatıma&#39;nın davası nasıl haksız olabilir ki; oysa Re-sulullah (s.a.a), &quot;Fatıma benden bir par&ccedil;adır.&quot; buyurmuştur. S&uuml;rekli Resul-i Ekrem&#39;in (s.a.a) bir par&ccedil;ası olan Fatı-ma, batıl bir iddiada bulunur mu hi&ccedil;?! H&acirc;ş&acirc;! Fatıma haksız iddialardan uzak ve arıdır.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ciğer Paresi Fatımat&uuml;&#39;z-Zehra (sa)</p>\n\n<p>\n	<span style=\"COLOR: blue\">***</span></p>\n\n<p>\n	Peygamberimiz ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Fatıma benden bir par&ccedil;adır; kim ona eziyet ederse, bana eziyet etmiş olur.&quot;</strong></p>\n\n<p>\n	<span style=\"COLOR: blue\">***</span></p>\n\n<p>\n	5- Resulullah (s.a.a), &quot;Ben sizinle savaş h&acirc;linde olanlarla savaş h&acirc;lindeyim.&quot; buyurmuştur. Bundan, Fatıma&#39;nın haklı davasında Resulullah&#39;ın (s.a.a) da kendisine ortak olduğu anlaşılmaktadır.</p>\n\n<p>\n	Evet, Fatıma&#39;yla savaşmakta olan birisinin, Resulullah-la savaşmış olacağında hi&ccedil;bir ş&uuml;phe yoktur. &Ccedil;&uuml;nk&uuml;, &quot;Ben sizinle savaş h&acirc;linde olanlarla savaş h&acirc;lindeyim.&quot; hadisinin sıhhat ve doğruluğunda b&uuml;t&uuml;n &uuml;mmet ittifak etmiştir. Resulullah (s.a.a) Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin&#39;i (hepsine sel&acirc;m olsun) toplayarak, &quot;Ben sizinle savaşanla savaş ve sizinle barış i&ccedil;erisinde olanla barış i&ccedil;erisindeyim.&quot; buyurmuştur.</p>\n\n<p>\n	6- A&ccedil;ıktır ki, Fatıma (a.s) hakkından alıkonduğu i&ccedil;in rencide olacaktır. &Ccedil;&uuml;nk&uuml; insanın tabiatı bundan olumsuz y&ouml;nde etkilenir. Sahih-i Buhar&icirc;&#39;de, Aişe&#39;den rivayet edilen hadisin anlamı ş&ouml;yledir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Fatıma, babam Ebu Bekir&#39;den Fedek bağını kendisinden ni&ccedil;in aldığını sordu ve Fedek&#39;i babası Resulullah&#39;ın (s.a.a) kendisine verdiğini s&ouml;yledi. Ebu Bekir, Fatıma&#39;yı Fedek&#39;ten men etti. Fatıma da &uuml;mitsizlik i&ccedil;erisinde evine d&ouml;nd&uuml; ve babam Ebu Bekir&#39;e &ouml;fkeli olduğu h&acirc;lde vefat etti.&quot;</div>\n</div>\n\n<p>\n	Bu hadise b&uuml;t&uuml;n kitaplarda rastlamak m&uuml;mk&uuml;nd&uuml;r; fakat ben Sahih-i Buhar&icirc;&#39;de g&ouml;rd&uuml;ğ&uuml;m i&ccedil;in oradan naklettim. Buradan Fatıma&#39;nın halifeye &ouml;fkelendiği ve ondan incindiği anlaşılmaktadır. Oysa Resulullah (s.a.a), &quot;Fatıma benden bir par&ccedil;adır, ona eziyet eden bana eziyet etmiş olur&quot; buyurmuştur.</p>\n\n<p>\n	Evet, bu davanın aksini iddia etmek zordur; yani Fe-dek olayında Fatıma&#39;nın rencide olmaması imk&acirc;nsız olduğu gibi Fatıma&#39;nın rencide olmasıyla da Resulullah&#39;ın (s.a.a) rencide olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Şimdi asıl iddia sahibinin delillerine gelelim:</p>\n\n<p>\n	All&acirc;me Ebu Abdullah Buhar&icirc;&#39;nin, Sahih-i Buhar&icirc; adlı kitabının &quot;Kitabu&#39;l-Feraiz&quot; b&ouml;l&uuml;m&uuml;nde naklettiği rivayetin manasını aktarıyorum:</p>\n\n<p>\n	Fatıma (a.s) Ebu Bekir&#39;e sordu:</p>\n\n<p>\n	&ndash; Ey Ebu Bekir! Senin baban &ouml;l&uuml;rse miras&ccedil;ısı kim olur?</p>\n\n<p>\n	&ndash; Oğlu olan ben olurum.</p>\n\n<p>\n	&ndash; Ya benim babamın miras&ccedil;ısı kim olur?</p>\n\n<p>\n	&ndash; Kızı olarak sen olursun.</p>\n\n<p>\n	&ndash; O h&acirc;lde ni&ccedil;in Fedek&#39;i benden alıyorsun?!</p>\n\n<p>\n	&ndash; Resulullah, &quot;Biz peygamberler miras bırakmayız.&quot; buyurmuştur.</p>\n\n<p>\n	&ndash; Fedek bağını babam hayattayken bana hibe etmişti ve şimdi de benim elimdedir.</p>\n\n<p>\n	&ndash; Buna şahit getirmelisin.</p>\n\n<p>\n	Fatıma şahit olarak Ali&#39;yle &Uuml;mm-&uuml; Eymen&#39;i getirdiyse de halife, s&ouml;zde Ali&#39;nin tek kişi ve &Uuml;mm-&uuml; Eymen&#39;in de tek kişi olduğunu g&ouml;z &ouml;n&uuml;nde bulundurarak kabul etmedi. Bunun &uuml;zerine Fatıma meyus olarak evine d&ouml;nd&uuml;...</p>\n\n<p>\n	Biraz da bu olayın hukuk y&ouml;n&uuml;n&uuml; muhakeme edelim:</p>\n\n<p>\n	1- Halifenin istidlal ettiği hadis (sıhhat bakımından bile) haber-i vahid olup Kur&#39;&acirc;n karşısında bir h&uuml;km&uuml; ispatlama g&uuml;c&uuml;ne sahip değildir.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ciğer Paresi Fatımat&uuml;&#39;z-Zehra (sa)</p>\n\n<p>\n	***</p>\n\n<p>\n	Peygamberimiz ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Fatıma benden bir par&ccedil;adır; kim ona eziyet ederse, bana eziyet etmiş olur.&quot;</strong></p>\n\n<p>\n	***</p>\n\n<p>\n	2- Bu hadisin (doğruluğunu kabul etsek bile), maksat mal mirası değil, peygamberlik mirasıdır. O d&ouml;nemde Resulullah (s.a.a) Yahudi&#39;lere ve Hıristiyan&#39;lara karşı delil olarak, &quot;Peygamberlik mirasla olmadığı i&ccedil;in benim İsrailoğulları&#39;ndan olmam gerekmiyor.&quot; buyurmuştur.Eğer peygamberlik mirasla ge&ccedil;seydi, Resulullah&#39;ın da İsrailoğulları&#39;ndan olması gerekirdi. Resulullah (s.a.a), onların iddialarını bu buyruğuyla defetmiştir.</p>\n\n<p>\n	3- Bu hadis mal mirasıyla ilgili olsaydı, bu durumda, b&uuml;t&uuml;n peygamberlerden miras alınmaması gerekirdi. Fakat b&uuml;t&uuml;n peygamberlerin bıraktıkları malların, miras&ccedil;ıları tarafından miras alındığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Nakl&icirc; delilimiz de bunu ispatlamaktadır; Allah Teala Kur&#39;&acirc;n-ı Kerim&#39;de, Ze-keriyya&#39;dan (a.s) bahsettiği ayette, Zekeriyya&#39;nın evl&acirc;t isterken onun hem kendisine ve hem de Yakub oğullarına miras&ccedil;ı olmasını dilediğini vurgulamaktadır: &quot;Benden ve Yakuboğulları&#39;ndan miras alsın.&quot; &Ccedil;&uuml;nk&uuml; Yakuboğulla-rı&#39;ndan peygamber olmayan da vardı. Ve yine Allah Teala buyuruyor ki: &quot;S&uuml;leyman Davut&#39;tan miras aldı.&quot;</p>\n\n<p>\n	4- Bu hadis nasıl olursa olsun Fatıma&#39;nın (a.s) davasıyla ilgisi yoktur; &ccedil;&uuml;nk&uuml; Fatıma, Fedek&#39;i miras olarak değil, hibe olarak istiyor ve m&uuml;dafaa ediyordu. &quot;Biz peygamberler miras bırakmayız.&quot; hadisi ise hibeyi değil, mirası men etmektedir.</p>\n\n<p>\n	5- Fatıma&#39;nın şahid getirmesi gerekmiyordu. &Ccedil;&uuml;nk&uuml; Fatıma (a.s) Fedek&#39;i iddia etmeyip, tasarruf etmekte olduğu bir m&uuml;lk&uuml; başkasının eline ge&ccedil;memesi i&ccedil;in m&uuml;dafaa etmekteydi. &Ccedil;&uuml;nk&uuml; Fedek Fatıma&#39;nın tasarrufundaydı ve Fatıma &quot;sahibu&#39;l-yed&quot; (malı elinde bulunduran kişi) olarak ilk olarak iddia etmiyordu; dolayısıyla şahid getirmesi gerekmiyordu.</p>\n\n<p>\n	6- A&ccedil;ıktır ki, İkinci Halife kendi hil&acirc;feti d&ouml;neminde Fedek&#39;i Ali&#39;ye geri verdi. Fakat Emir&uuml;&#39;l-M&uuml;minin Ali reddederek, &quot;Hak sahibini, kendisinin kesin hakkından mahrum ettiniz; onun yokluğunda ben Fedek&#39;i kabul etmem.&quot; buyurdu. Bu konuyu b&uuml;t&uuml;n biyografi yazarları, tarih&ccedil;iler ve bu c&uuml;mleden &quot;Kamusu&#39;l-A&#39;lam&quot; kitabının yazarı eserinin &quot;Fedek&quot; s&ouml;zc&uuml;ğ&uuml;nde ispat etmiş ve a&ccedil;ıklamıştır.</p>\n\n<p>\n	Şimdi biz diyoruz ki, eğer Birinci Halife&#39;nin getirdiği delil sabit olsaydı, o h&acirc;lde ni&ccedil;in İkinci Halife &Ouml;mer b. Hat-tap ondan vazge&ccedil;erek Fedek&#39;i sahibine geri verdi ve eğer Birinci Halife&#39;nin getirdiği deliller doğru değil idiyse, bu durumda Birinci Halife Ebu Bekir b. Kuhafe&#39;nin bu delille-re istinaden Resulullah&#39;ın (s.a.a) ciğer paresine karşı &ouml;yle yersiz ve makul olmayan k&ouml;t&uuml; bir davranış sergilemesinin sebebi nedir?!</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ciğer Paresi Fatımat&uuml;&#39;z-Zehra (sa)</p>\n\n<p>\n	***</p>\n\n<p>\n	Peygamberimiz ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Fatıma benden bir par&ccedil;adır; kim ona eziyet ederse, bana eziyet etmiş olur.&quot;</strong></p>\n\n<p>\n	***</p>\n\n<p>\n	7- &Uuml;meyyeoğulları halifelerinden, ge&ccedil;miş halifelere oranla iyiliğiyle meşhur, ibadet ve hakka eğilimi olan &Ouml;mer b. Abdulaziz kendi hil&acirc;feti d&ouml;neminde Fedek&#39;i Fatıma evl&acirc;tlarına geri verdi. Bundan da anlaşılmaktadır ki &uuml;mmet, Fedek bağının Fatıma selamullahialeyha&#39;dan haksız yere alındığına ve bunun makul olmayan bir gasp olduğuna yakin etmişti.</p>\n\n<p>\n	Biz bu kederli muhakemeyi burada kapatıyoruz. Her yargılamanın sonunda bir karar alınmalı ve bir tarafa kanaat getirilmelidir. Fakat biz şu kadarıyla yetiniyoruz ki, Birinci Halife &uuml;&ccedil; girişiminden dolayı pişman olduğunu s&ouml;yl&uuml;yordu:</p>\n\n<p>\n	Birincisi, hil&acirc;feti kabul etmesi, ikincisi, biat i&ccedil;in Fatıma&#39;ya adamlar g&ouml;ndermesi, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Fedek&#39;ten Fatıma&#39;yı men etmesidir. Fakat biz Birinci Halife&#39;nin bu girişimlerden dolayı pişman olup olmadığı ile ilgilenmiyoruz. Keşke bu girişimlerden &ouml;nce iş yoluna koyulmaya &ccedil;alışılsaydı!</p>\n\n<p>\n	B&uuml;t&uuml;n bunlara rağmen, biz İsl&acirc;m &uuml;mmetinin din ve d&uuml;nya saadetimizi temin eden ve bu yolda o kadar zahmet ve sıkıntılar &ccedil;eken Resulullah (s.a.a), ahiret yurduna g&ouml;&ccedil;erken, y&uuml;ce zatının nimet ve minnetlerine bor&ccedil;lu olan biz &uuml;mmete, biricik evl&acirc;dı olan g&ouml;z&uuml;n&uuml;n nurunu emanet ve hatıra bırakmış ve hepimize o emanet ve hatıraya saygı ve sevgi g&ouml;stermemizi farz ve gerekli kılmıştır.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) par&ccedil;ası ve yadig&acirc;rını &uuml;zen kim olursa olsun tarihin yargılamasından ve &uuml;z&uuml;nt&uuml;lerin m&uuml;thiş cezasından kutru-lamaz.</p>\n\n<p>\n	Fatıma-ı Zehra, peygamberlerin efendisi Hz. Resul&#39;&uuml;n d&uuml;nyadan g&ouml;&ccedil;mesinden hemen sonra, bir&ccedil;ok acı ve kederlere ve uygun olmayan saldırılara uğramış ve babasının &ouml;l&uuml;m&uuml;nden altı ay sonra d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r.</p>\n\n<p>\n	Alemdeki ka-dınların efendisi Fatıma-ı Zehra, Resulullah&#39;ın (s.a.a) &Uuml;m-m&uuml;&#39;l-M&uuml;minin Hatice-i K&uuml;bra&#39;dan olan evl&acirc;tlarının sonuncusu olduğu gibi Resulullah&#39;ın (s.a.a) soyundan geriye kalan tek evl&acirc;ttır.</p>\n\n<p>\n	Kendisi Resulullah&#39;tan (s.a.a) bize yadig&acirc;r kaldığı gibi, kendisinden de yadig&acirc;r ve emanet olarak g&ouml;z&uuml;n&uuml;n iki nuru Hasan ve H&uuml;seyin&#39;i ve iki kızı Zeynep ve &Uuml;mm-&uuml; G&uuml;ls&uuml;m&#39;&uuml; bırakmıştır. Kitabımızın hacmi, Fatıma-ı Zehra hakkında nazil olan ayetleri ve rivayet edilen hadisleri i&ccedil;ermeğe yeterli olmadığından onları burada kaydetmekten mazuruz.</p>\n\n<p>\n	Fatıma-ı Zehra&#39;yı (s.a) Emir&uuml;&#39;l-M&uuml;minin Ali ile g&ouml;zlerinin nuru olan Hasan ve H&uuml;seyin ve Haşimoğulları&#39;ndan bir grup geceleyin defnettikleri i&ccedil;in mezar-ı şeriflerini sadece Ehlibeyt&#39;ten olan bazı &ouml;zel kişiler bilmektedir; bu g&uuml;n o hazretin m&uuml;barek mezarının birka&ccedil; yerde olduğu sanılmaktadır...</p>\n\n<p>\n	Allah&#39;ın sel&acirc;mı onun &uuml;zerine olsun.</p>','Fatımatü\'z-Zehra (sa)','','publish','closed','open','','fatimatuz-zehra-sa','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2671',0,'post','',0),(2672,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Hamilelik g&uuml;nleri tamamlandı, doğum zamanı iyice yaklaştı. Hatice karnındaki bebekle arkadaşlık kuruyor ve onun doğacak olmasından dolayı derin bir sevin&ccedil; yaşıyordu. Doğum vakti gelince, b&ouml;yle durumlarda kadınların yapacakları işleri yapmak &uuml;zere gelmeleri i&ccedil;in Kureyş kadınlarına ve Haşimoğulları kadınlarına haber g&ouml;nderdi. Kadınlar ona şu haberi ilettiler: &quot;Bize isyan ettin. S&ouml;z&uuml;m&uuml;z&uuml; dinlemedin. Ebu Talib&#39;in yetimi, hi&ccedil;bir malı olmayan bir yoksulla, Muhammed&#39;le evlendin. Biz gelmeyeceğiz ve y&uuml;k&uuml;n&uuml; hafifletmek i&ccedil;in hi&ccedil;bir şey yapmayacağız.&quot; Hatice buna &ccedil;ok &uuml;z&uuml;ld&uuml;. O, bu şekilde derin &uuml;z&uuml;nt&uuml;ler i&ccedil;indeyken, d&ouml;rt tane uzun boylu kadın yanına geldi. Haşimoğulları kadınlarına benziyorlardı. Hatice, onlardan korktu. Onlardan biri ş&ouml;yle dedi: &quot;Ey Hatice! &Uuml;z&uuml;lme. Biz Rabbin tarafından sana g&ouml;nderilmiş el&ccedil;ileriz. Biz senin kardeşleriniz. Ben, Sara, bu da Mezahim kızı Asiye&#39;dir. O senin cennetteki arkadaşındır. Bu da İmran kızı Meryem&#39;dir. Bu ise, Musa b. İmran&#39;ın (a.s) kız kardeşi G&uuml;ls&uuml;m&#39;d&uuml;r. Senin doğum esnasında &ccedil;ekeceğin zorlukları hafifletmek i&ccedil;in Allah bizi sana g&ouml;nderdi.&quot; B&ouml;ylece biri Hatice&#39;nin sağında, biri solunda, biri &ouml;n&uuml;nde, biri de arkasında oturdu. Derken temiz ve pak olarak Fatıma (a.s) doğdu.</p>\n\n<p>\n	Fatıma doğunca, onun pak bedeninden bir nur y&uuml;kseldi. Bu nur, b&uuml;t&uuml;n Mekke evlerine girdi. &Ouml;n&uuml;nde oturan kadın Fatıma&#39;yı aldı ve Kevser suyuyla yıkadı. İki beyaz hırka &ccedil;ıkardı. Birini bedenine sardı, birini de &uuml;zerine &ouml;rtt&uuml;. Sonra Fatıma&#39;yı konuşturmaya &ccedil;alıştı. Fatıma (a.s) şehadet getirdi (kelime-i tevhidi s&ouml;yledi) ve bu kadınlara sel&acirc;m verdi. Kadınların her birini isim vererek sel&acirc;mladı. Kadınlar ona g&uuml;l&uuml;msediler. Dediler ki: &quot;Ey Hatice! Temiz, pak, arı ve uğurlu olarak al onu. Ona ve soyuna bereket verilmiştir.&quot; Hatice sevin&ccedil;li ve g&uuml;ler y&uuml;zle &ccedil;ocuğunu aldı. G&ouml;ğs&uuml;n&uuml; verdi. Derhal s&uuml;t&uuml; kaynamaya başladı.[1]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Hatice&#39;nin bir &ccedil;ocuğu d&uuml;nyaya geldiğinde onu s&uuml;t anneye verirdi. Fatıma (a.s) doğduğunda ise Hatice&#39;den başka kimse onu emzirmedi.[2]</p>\n	</div>\n</div>\n\n<p>\n	<strong>Doğum Tarihi</strong></p>\n\n<p>\n	Tarih&ccedil;iler, Hz. Fatıma&#39;nın doğum tarihi hakkında ihtil&acirc;f etmişlerdir. Fakat İmamiyye mezhebi tarih&ccedil;ileri arasında meşhur olan g&ouml;r&uuml;ş, Hz. Fatıma&#39;nın (a.s) bisetin beşinci senesinin cemaziyelahir ayının yirminci g&uuml;n&uuml;ne denk gelen cuma g&uuml;n&uuml; d&uuml;nyaya geldiği y&ouml;n&uuml;ndedir. Başka tarih&ccedil;iler ise, bisetten beş yıl &ouml;nce doğduğunu s&ouml;ylemişlerdir.[3]</p>\n\n<p>\n	Ebu Basir, İmam Ebu Abdullah Cafer b. Muhammed&#39;den (a.s) ş&ouml;yle rivayet eder: &quot;Fatıma (a.s), Peygamberimizin (s.a.a) doğumunun (mil&acirc;dının) kırk beşinci senesinin cemaziyelahir ayının yirminci g&uuml;n&uuml;nde d&uuml;nyaya geldi. Mekke&#39;de sekiz yıl, Medine&#39;de ise on yıl kaldı. Babasının &ouml;l&uuml;m&uuml;nden yetmiş beş g&uuml;n sonra, hicretin on birinci senesinin cemaziyelahir ayının &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;ne denk gelen salı g&uuml;n&uuml; vefat etti.&quot;[4]</p>\n\n<p>\n	Hz. Fatıma&#39;nın isimleri: Sıddıka; &ccedil;ok tasdik eden (Allah&#39;ın sel&acirc;mı ona olsun). Hz. Fatıma (a.s) babasının s&ouml;zlerini tasdik eder, onları davranışlarıyla da doğrulardı. S&ouml;zlerini eksiksiz yerine getirirdi. O, es-Sıddıkatu&#39;l-K&uuml;bra idi. Torunu Sadık&#39;tan (a.s) da rivayet edildiği gibi, asırlar onun marifeti ekseninde d&ouml;nd&uuml;ler.[5]</p>\n\n<p>\n	M&uuml;bareke: Ondan &ccedil;ok hayır kaynaklandığı i&ccedil;in bu ismi almıştır. Kur&quot;&acirc;n onu Kevser diye isimlendirir. Bunun nedeni de Hz. Peygamber&quot;in (s.a.a) soyunun onun aracılığıyla devam etmesidir. O, tertemiz imamların anasıdır. O, Resul-i Ekrem&quot;in (s.a.a) temiz z&uuml;rriyetinin anasıdır. Soyun &ccedil;okluğu -ki Muhammed&icirc; (s.a.a) risaleti savunmuş, zalimlere ve sapmışlara karşı direnmenin y&uuml;k&uuml;n&uuml; &uuml;stlenmiş bir z&uuml;rriyettir- &ccedil;ok hayır demektir. Ya da Allah&quot;ın, Resul&quot;&uuml;ne verdiği &ccedil;ok hayrın en &ouml;nemli g&ouml;stergelerinden biridir. Nitekim Kevser Suresi&quot;nde buna değinilir.</p>\n\n<p>\n	İbn Abbas, Peygamberimizin (s.a.a) ş&ouml;yle dediğini rivayet eder:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Kızım Fatıma beşer&icirc; bir huridir. Hayız kanı g&ouml;rmez, Allah onu ve sevenlerini ateşten koruduğu i&ccedil;in &quot;Fatıma&quot; adını almıştır.&quot;[6]</div>\n</div>\n\n<p>\n	Resulullah (s.a.a) bir diğer hadiste de ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Fatıma, insan hurilerdendir. Cenneti &ouml;zlediğimde, onu &ouml;perdim.&quot;[7]</div>\n</div>\n\n<p>\n	Enes b. Malik&quot;in annesi ş&ouml;yle der: &quot;Fatıma, on d&ouml;rd&uuml;nde ay gibiydi. Ya da bulutların altından &ccedil;ıkan g&uuml;neş gibiydi. Kızıla &ccedil;alan bir beyazlığı vardı. Sa&ccedil;ları simsiyahtı. İnsanlar i&ccedil;inde Resulullah&quot;a (s.a.a) en &ccedil;ok benzeyen oydu.&quot;[8]</p>\n\n<p>\n	Her t&uuml;rl&uuml; kirden ve pislikten arındığı i&ccedil;in Tahire lakabı verilmişti. İmam B&acirc;kır&quot;dan (a.s) da rivayet edildiği gibi, hayatının hi&ccedil;bir g&uuml;n&uuml;nde hayız ya da loğusalık kanı g&ouml;rmemiştir.[9] Nitekim Kur&quot;&acirc;n-ı Kerim Tathir Ayeti&quot;nde onun her t&uuml;rl&uuml; kirden temizlenmiş olduğuna tanıklık etmiştir.</p>\n\n<p>\n	Hz. Fatıma&quot;nın (a.s) bir lakabı da &quot;Raziye&quot;, bir diğeri de &quot;Merziyye&quot;dir. &Ccedil;&uuml;nk&uuml; o, kendisi i&ccedil;in takdir edilen d&uuml;nyanın acılarına, zorluklarına, musibetlerine ve bunlardan dolayı alacağı sevaba razıydı. Kur&quot;&acirc;n-ı Kerim&quot;in &quot;İns&acirc;n Suresi&quot;nde haber verdiği gibi, Rabbinin katında razı olunmuş biriydi. Rabbi, onun &ccedil;abasından razı olmuş ve onu en b&uuml;y&uuml;k korkudan emin kılmıştı. O, haklarında &quot;Allah onlardan razıdır, onlar da Allah&quot;tan razıdırlar.&quot;[10] buyurulanlardan biridir. Rabbinden &ccedil;ok korktuğundan kuşku yoktur; onun hayatı bunun tanığıdır.</p>\n\n<p>\n	Muhaddese; meleklerin konuştuğu kimse demektir. Melekler -peygamber olmadıkları h&acirc;lde- İmran kızı Meryem, Musa&quot;nın annesi ve İbrahim&quot;in karısı Sara -ki ona İshak&quot;ı, ardından da Yakub&quot;u m&uuml;jdelemişlerdi- ile konuşmuşlardı.</p>\n\n<p>\n	Resulullah (s.a.a) ona &quot;&Uuml;mm&uuml; Eb&icirc;ha&quot; yani &quot;Babasının anası&quot; k&uuml;nyesini takmıştı. Bu, onun değerine, saygınlığına y&ouml;nelik bir işaretti. &Ccedil;&uuml;nk&uuml; hi&ccedil; kimseyi, Peygamberimiz (s.a.a), onu sevdiği kadar sevmiyordu. Hi&ccedil; kimse Peygamber (s.a.a) yanında onun derecesine ve konumuna yetişememiştir. Hz. Peygamber (s.a.a), ona, evl&acirc;dın annesine yaptığı muamelenin aynısını yapıyordu. Nitekim o da, Hz. Peygamber&quot;e (s.a.a) annenin evl&acirc;dına davrandığı gibi davranıyordu. &Ccedil;&uuml;nk&uuml; Peygamber&quot;i (s.a.a) kucaklıyor, yaralarını sarıyor ve acılarını hafifletiyordu.</p>\n\n<p>\n	Onun hakkında, &quot;&Uuml;mm&uuml;&quot;l-Eimme&quot; (İmamların Anası) k&uuml;nyesi de kullanılmıştır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n İmamlar onun neslinden gelmiştir ve İmam Mehdi (a.s) de onun soyundandır.[11]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1]- Delailu&#39;l-İmame, s.8-9. N&uuml;zhetu&#39;l-Mecalis 2/227; Biharu&#39;l-Envar, 16/80-81; el-Emal&icirc;, Şeyh Saduk, s.475.</p>\n\n<p>\n	[2]- Avalimu&#39;l-Ulum 11/46 (el-Bidaye ve&#39;n-Nihaye&#39;den naklen).</p>\n\n<p>\n	[3]- Tezkiretu&#39;l-Havas, Abdurrahman b. Cevz&icirc;, s.306, Nazmu D&uuml;reri&#39;s-Sımteyn, Muhammed b. Yusuf el-Hanef&icirc;, s.175; Zehairu&#39;l-Ukba, Taber&icirc;, s.62; Makatilu&#39;t-Talibiyyin, Ebu&#39;l-Ferec el-İsfahan&icirc;, s.30; Şi&icirc; kaynaklar: İbn Şehreaşub 3/357, Usul-i K&acirc;fi, Kuleyn&icirc;, 1/458, Biharu&#39;l-Envar, 43/6-9.</p>\n\n<p>\n	[4]- Delailu&#39;l-İmame, s.10.</p>\n\n<p>\n	[5]- Biharu&#39;l-Envar, 43/105; el-Menakıb, 3/233</p>\n\n<p>\n	[6]- Tarih-i Bağdad, 12/331, Hadis no: 6772; Kenz&uuml;&quot;l-Ummal, 12/109</p>\n\n<p>\n	[7]- Tarih-i Hatib el-Bağdad&icirc;, 5/87; el-Gad&icirc;r, 3/18</p>\n\n<p>\n	[8]- el-M&uuml;stedrek, Hakim, 3/161</p>\n\n<p>\n	[9]- Biharu&quot;l-Envar, 43/19</p>\n\n<p>\n	[10]- M&acirc;ide, 119</p>\n\n<p>\n	[11]- Yenabiu&quot;l-Mevedde, 2/83; Muntahabu&quot;l-Eser, s.192; Kenz&uuml;&quot;l-Ummal, 12/105.</p>','Hz. Fatımanın Doğumu','','publish','closed','open','','hz-fatimanin-dogumu','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2672',0,'post','',0),(2673,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Fatımat&uuml;&quot;z-Zehra (a.s), en b&uuml;y&uuml;k Peygamber&quot;in (s.a.a) kızı ve ilk imamın, eşsiz kahramanın eşidir. İmamet tarihinin en kanlı zul&uuml;mlerine maruz kalan iki imamın annesidir. Fatıma (a.s), son risaletin parlayan aydınlık y&uuml;z&uuml;d&uuml;r. D&uuml;nya kadınlarının efendisidir. Tertemiz s&uuml;l&acirc;lenin emanet edildiği temiz barınak, Hz. Resul&quot;&uuml;n (s.a.a) soyunun yeşerdiği m&uuml;mbit mek&acirc;ndır. (Allah&quot;ın sel&acirc;mı hepsinin &uuml;zerine olsun.)</p>\n\n<p>\n	Onun hayat hik&acirc;yesi, risalet tarihiyle paralellik arz etmektedir. &Ccedil;&uuml;nk&uuml; hicretten sekiz yol &ouml;nce d&uuml;nyaya geldi ve Hz. Resulullah&quot;ın (s.a.a) vefatından birka&ccedil; ay sonra da vefat etti.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) Kur&quot;&acirc;n&quot;da izlenen &ccedil;izgiye uyarak tertemiz Zehra&quot;nın b&uuml;y&uuml;k makamına işaret etmiş, onun risalet s&uuml;recinde &ouml;nc&uuml; konumuna ulaştığını vurgulamıştır. Kur&quot;&acirc;n-ı Kerim genelde vahiy Ehl-i Beyti&quot;nin (a.s), &ouml;zelde Fatımat&uuml;&quot;z-Zehra&quot;nın (a.s) faziletlerine ve &uuml;st&uuml;nl&uuml;klerine sık sık dikkat &ccedil;ekmiştir.</p>\n\n<p>\n	Kevser; bol hayır demektir. Dolayısıyla bu kavram, y&uuml;ce Allah&quot;ın peygamberi Hz. Muhammed&quot;e (s.a.a) bahşettiği b&uuml;t&uuml;n nimetleri kapsamaktadır. Fakat Kevser Suresi&quot;nin son ayetiyle birlikte surenin iniş sebebine ilişkin a&ccedil;ıklamalar i&ccedil;eren rivayetleri ele aldığımız zaman, bu bol hayrın, neslin &ccedil;okluğu ve devamıyla ilgili olduğunu a&ccedil;ık bir şekilde g&ouml;r&uuml;r&uuml;z. B&uuml;t&uuml;n d&uuml;nya, Hz. Peygamber&quot;in (s.a.a) neslinin kızı Fatımat&uuml;&quot;z-Zehra aracılığıyla devam ettiğini biliyor. Resulullah&quot;ın (s.a.a) bir&ccedil;ok hadisinde de buna a&ccedil;ık&ccedil;a işaret edilmiştir.</p>\n\n<p>\n	M&uuml;fessirler bu bağlamda ş&ouml;yle bir olayı rivayet ederler: &quot;As b. Vail, Kureyş kabilesinin ileri gelenlerine şunları s&ouml;yl&uuml;yordu: Muhammed&quot;in soyu kesiktir; kendisinden sonra yerine ge&ccedil;ecek oğlu yoktur; o &ouml;ld&uuml;ğ&uuml; zaman kimse ondan s&ouml;z etmeyecek ve siz de ondan kurtulmuş olacaksınız.&quot;[1] İbn Abbas&quot;ın ve m&uuml;fessirlerin genelinin g&ouml;r&uuml;ş&uuml; budur.[2]</p>\n\n<p>\n	Fahreddin er-Raz&icirc;, m&uuml;fessirlerin &quot;Kevser&quot; kelimesinin anlamı hakkında ihtil&acirc;f ettiklerini s&ouml;ylemesine rağmen, şunu da ifade etmektedir:</p>\n\n<p>\n	&quot;&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: Kevser; evl&acirc;tların &ccedil;ok olması demektir... &Ccedil;&uuml;nk&uuml; bu sure, Peygamberimizin (s.a.a) erkek &ccedil;ocuklarının olmamasını bir kusur olarak g&ouml;renlere cevap mahiyetinde nazil olmuştur. Dolayısıyla kastedilen anlam şudur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Allah ona bir nesil verecek ve bu nesil zaman durduk&ccedil;a devam edecektir.&quot;</div>\n</div>\n\n<p>\n	Sonra şunları s&ouml;yler: &quot;Ş&ouml;yle bir bakın! Ehl-i Beyt&quot;ten nicesi &ouml;ld&uuml;r&uuml;ld&uuml;?! Bununla beraber d&uuml;nya Hz. Resul&quot;&uuml;n (s.a.a) soyuyla doludur. Peki &Uuml;meyyeoğulları&quot;ndan geriye fark edilen kimse kaldı mı?! Bakın bakalım! Oysa Ehl-i Beyt arasında B&acirc;kır, Sadık, K&acirc;zım, Rıza ve Nefs-i Zekiye gibi nice b&uuml;y&uuml;k &acirc;limler var!&quot;[3]</p>\n\n<p>\n	M&uuml;bahele (L&acirc;netleşme) Ayeti,[4] Hasan ve H&uuml;seyin&#39;in Hz. Peygamber&#39;in (s.a.a) oğulları olduklarını g&ouml;stermektedir. &Ouml;te yandan Peygamberimizden (s.a.a) aktarılan &ccedil;ok sayıdaki rivayette, y&uuml;ce Allah&#39;ın b&uuml;t&uuml;n peygamberlerin z&uuml;rriyetlerini, onların kendi sulb&uuml;nden var ettiği, son Peygamber&#39;in (s.a.a) z&uuml;rriyetini ise Ali b. Ebu Talib&#39;in (a.s) sulb&uuml;nden var ettiği vurgulanmaktadır.[5] Sahih hadis kaynaklarında Peygamberimizin (s.a.a) Hasan b. Ali (a.s) hakkında ş&ouml;yle dediği rivayet edilmektedir: &quot;Şu benim oğlum seyyittir. Belki de Allah onun aracılığıyla iki b&uuml;y&uuml;k grubu barıştıracaktır.&quot;[6]</p>\n\n<p>\n	<strong>İns&acirc;n Suresi&#39;nde Hz. Zehra (a.s)</strong></p>\n\n<p>\n	Hasan ve H&uuml;seyin hastalanmışlardı. Hz. Resulullah (s.a.a) birtakım insanlarla beraber onlara hasta ziyaretinde bulundu. Dediler ki: &quot;Ey Ebu&#39;l-Hasan! İki oğlunun iyileşmesi i&ccedil;in bir adak adasan olmaz mı?&quot; Bunun &uuml;zerine Ali, Fatıma ve Fizze (cariyeleri), Hasan ve H&uuml;seyin iyileşecek olurlarsa &uuml;&ccedil; g&uuml;n oru&ccedil; tutacaklarını adadılar. Derken Hasan ve H&uuml;seyin iyileştiler. Ancak evde yiyecek bir şeyleri yoktu. Ali (a.s) Hayber Yahudilerinden Şem&#39;un&#39;dan &uuml;&ccedil; sa&#39; arpa bor&ccedil; aldı. Fatıma (a.s) bir sa&#39;ını &ouml;ğ&uuml;tt&uuml;. Sonra bundan aile fertlerinin sayısı kadar beş ekmek yaptı. İftarlarını a&ccedil;mak &uuml;zere ekmekleri &ouml;nlerine koydular. Tam o sırada bir dilenci kapıya geldi ve ş&ouml;yle dedi: &quot;Ey Muhammed&#39;in Ehl-i Beyti! Sel&acirc;m &uuml;zerinize olsun. Ben bir M&uuml;sl&uuml;man yoksulum. Bana bir şeyler yedirin ki, Allah da size cennet sofralarından yedirsin.&quot; Bunun &uuml;zerine yiyeceklerini ona verdiler ve i&ccedil;tikleri sudan başka hi&ccedil;bir şey yemeden sabahladılar ve ertesi g&uuml;n&uuml; de oru&ccedil;lu ge&ccedil;irdiler. Akşam olup yemeği &ouml;nlerine koydukları zaman, kapılarına bir yetim geldi. Bu sefer yiyeceklerini ona verdiler. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;nde de kapılarına bir esir geldi. Ona da diğerlerine yaptıkları gibi muamele g&ouml;sterdiler. Sabah olunca, Ali (a.s) Hasan ve H&uuml;seyin&#39;in elinden tutarak Resulullah&#39;ın (s.a.a) yanına g&ouml;t&uuml;rd&uuml;. Resulullah (s.a.a) onların a&ccedil;lıktan kuş yavrusu gibi titrediklerini g&ouml;r&uuml;nce, ş&ouml;yle dedi: &quot;Sizin bu h&acirc;linizin beni ne kadar da etkiledi, rahatsız etti!&quot; Hemen kalktı ve onlarla birlikte Fatıma&#39;nın yanına gitti. Fatıma mihrabında karnı sırtına yapışmış h&acirc;ldeydi. G&ouml;zleri kaymıştı. Bu durum Hz. Peygamber&#39;i (s.a.a) &ccedil;ok etkiledi. Bu sırada Cebrail geldi ve ş&ouml;yle dedi: &quot;Al bu sureyi, ey Muhammed! Rabbin Ehl-i Beyt&#39;inden dolayı seni kutluyor.&quot; Ardından sureyi okudu.[7]</p>\n\n<p>\n	Şu h&acirc;lde Fatıma (a.s), y&uuml;ce Allah&#39;ın, k&acirc;fur kokulu kaselerden i&ccedil;en iyilerden olduğuna, verdikleri s&ouml;z&uuml; tutan, k&ouml;t&uuml;l&uuml;ğ&uuml; kapsayıcı olan bir g&uuml;nden korkan, isteği olmasına rağmen yiyeceğini başkalarına veren, kendi ihtiya&ccedil;ları olmasına rağmen başkalarını kendilerine tercih eden... sırf Allah rızası i&ccedil;in yoksulları yediren, onlardan bir karşılık veya teşekk&uuml;r beklemeyen... Allah i&ccedil;in her t&uuml;rl&uuml; zorluğa sabreden... Allah&#39;ın, kendilerini bu haşin ve şiddetli g&uuml;n&uuml;n şerrinden koruduğu... kendilerini sevin&ccedil; ve neşeyle karşıladığı, sabretmelerinden dolayı kendilerine cennet ve ipekler bahşettiği... kimselerden olduğuna tanıklık ettiği biridir.[8]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- Bu olay, Peygamberimizin (s.a.a) Hatice&quot;den olma oğlu Abdullah &ouml;ld&uuml;kten sonra ger&ccedil;ekleşmişti. Abdullah&quot;tan sonra Peygamberimizin (s.a.a) erkek &ccedil;ocuğu kalmamıştı.</p>\n\n<p>\n	[2]- et-Tefsiru&quot;l-Kebir, 32/132</p>\n\n<p>\n	[3]- et-Tefsiru&quot;l-Kebir, 32/124</p>\n\n<p>\n	[4]- &Acirc;l-i İmr&acirc;n, 61</p>\n\n<p>\n	[5]- Tarih-u Bağdad, 1/316; er-Riyadu&#39;n-Nadire, 2/168; Kenz&uuml;&#39;l-Ummal, c.11, hadis no: 32892</p>\n\n<p>\n	[6]- Sahih-i Buhar&icirc;, Kitabu&#39;s-Sulh; Sahih-i Tirmiz&icirc;, c.5, hadis no: 3773, Dar-u İhyai&#39;t-T&uuml;ras basımı; M&uuml;sned-i Ahmed, 5/44; Tarih-u Bağdad, 3/215; Kenz&uuml;&#39;l-Ummal, c.12 ve 13, hadis no: 34304, 34301, 37654</p>\n\n<p>\n	[7]- Dehr veya İns&acirc;n ya da Hel Et&acirc; Suresi.</p>\n\n<p>\n	[8]- bk. el-Keşşaf, Zemahşer&icirc;; Sa&#39;leb&icirc;&#39;nin tefsiri; Usdu&#39;l-Gabe, 5/530; et-Tefsiru&#39;l-Kebir, Fahreddin er-Raz&icirc;.</p>','Risalet Kevseri Hz. Zehra (a.s)','','publish','closed','open','','risalet-kevseri-hz-zehra-a-s','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2673',0,'post','',0),(2674,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Hz. Ali (a.s) bir g&uuml;n ashaptan birine ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Kendimle Fatime&rsquo;nin (a.s) durumunu sana anlatmamı istiyor musun? Fatime o kadar evime su getirdi ki, bedeninde kırba iz bıraktı; o kadar el değirmeniyle buğday &ouml;ğ&uuml;tt&uuml; ki elleri nasır bağladı; o kadar evde temizlik yaptı, evi s&uuml;p&uuml;rd&uuml; ve kazanın altında ateş yaktı ki elbisesi eksilip bozardı. Bu y&uuml;zden Fatime&rsquo;ye; &ldquo;Peygamber&rsquo;in huzuruna gidip durumu O&rsquo;na beyan edecek olursan, ev işlerinde yardımda bulunacak bir hizmet&ccedil;i verir sana.&rdquo; dedim.</p>\n\n<p>\n	Fatime (a.s) bu tavsiyeleri kabul edip Resulullah (s.a.a)&rsquo;in yanına gitti. Ama Resulullah&rsquo;ın bir grup sahabeyle sohbet ettiğini g&ouml;r&uuml;nce ihtiyacını izhar etmekten utanıp bir şey s&ouml;ylemeden geri d&ouml;nd&uuml;.</p>\n\n<p>\n	Resulullah (s.a.a) Fatime&rsquo;nin bir hacetten dolayı geldiğini anlamıştı. İşte bundan dolayı o g&uuml;n&uuml;n sabahı evimize teşrif buyurdular, selam verdiler, biz de cevap verdik. Eve dahil oldu ve yanımızda oturup ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Fatimeciğim, d&uuml;n gece ne maksatla bizim eve geldin?&rdquo;</p>\n\n<p>\n	Fatime (a.s) hacetini arz etmekten utandı. Bu sırada ben ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Ya Resulellah! Fatime eve o kadar su taşımış ki, kırbanın bağı g&ouml;ğs&uuml;nde iz bırakmış, o kadar el değirmeni &ccedil;evirmiş ki elleri nasır bağlamış, o kadar ev işlerinin temizliğinde &ccedil;alışmış ki elbiseleri bozarmış, yemek yapmak i&ccedil;in o kadar kazanın altında ateş yakmış ki, elbiseleri kararmış. Bundan dolayı ona: &ldquo;Eğer babanın yanına gidip bir hizmet&ccedil;i istemiş olursan seni bu durumdan kurtarır&rdquo; dedim.</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in g&ouml;zleri yaşarıp ş&ouml;yle buyurdular:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Fatimeciğim! Hizmet&ccedil;iden daha hayırlı bir ameli sana &ouml;ğreteyim mi? Her g&uuml;n otuz &uuml;&ccedil; defa &ldquo;Subhanellah&rdquo;, otuz &uuml;&ccedil; defa &ldquo;Elhamd&uuml;lillah&rdquo; ve otuz d&ouml;rt defa da &ldquo;Allah-u Ekber&rdquo;[1] zikrini s&ouml;yle; bu zikir y&uuml;z defadan fazla değildir; fakat bunun amel defterinde bin sevabı vardır. Fatimeciğim! Eğer bunu her g&uuml;n sabahleyin s&ouml;ylersen, Allah d&uuml;nya ve ahret işlerinde sana kifayet eder.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	Fatime (a.s) babasına cevap olarak &uuml;&ccedil; defa ş&ouml;yle dedi: &ldquo;Allah ve Resul&uuml;nden razı oldum.&rdquo;[2]</p>\n\n<p>\n	Hz. Fatime&rsquo;nin İlminin &Uuml;st&uuml;nl&uuml;ğ&uuml; ve İlmin Değeri</p>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Bir inat&ccedil;ı d&uuml;şman, diğeri ise m&uuml;min olan iki kadın, bir dini meselede ihtilaf edince, ihtilafın &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in Hz. Fatime (a.s)&rsquo;ın huzuruna yelip meseleyi ona anlattılar. Hak m&uuml;min kadınla olduğu i&ccedil;in Hz. Fatime (a.s) delil ve burhan ile de onu teyit etti ve b&ouml;ylece inat&ccedil;ı d&uuml;şman kadın yenilgiye uğradı. M&uuml;min kadın bunu &ccedil;ok sevindi.</p>\n\n<p>\n	Hz. Fatime (a.s) ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ın melekleri, bu galibiyetten dolayı senden daha &ccedil;ok sevindiler. Şeytanın (ve takip&ccedil;ilerinin) &uuml;z&uuml;nt&uuml;s&uuml; de d&uuml;şman olan kadının &uuml;z&uuml;nt&uuml;s&uuml;nden daha &ccedil;ok oldu.&rdquo;</p>\n\n<p>\n	İmam Hasan Askeri (a.s) daha sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;İşte bundan dolayı Allah-u Teala meleklerine ş&ouml;yle buyurdu: &ldquo;Fatime&rsquo;nin bu hizmeti karşılığında ona cennet ve nimetlerini,&ouml;nce verilenden bir milyon kat daha artırın ve bu işi, ilmiyle, m&uuml;min bir kimseyi d&uuml;şmana galip kıldıran her alim (ve bilgin) hakkında da yapın; onun da sevabını bir milyon kat artırın.&rdquo;[3]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] Bazı rivayetlerde 34 defa Allah&rsquo;u Ekber, 33 defa Elhamdulillah, 33 defa da Subhanellah olarak nakledilmiştir.</p>\n\n<p>\n	[2] Bihar&rsquo;ul-Envar, c. 43, s. 82 ve 134.</p>\n\n<p>\n	[3] Bihar&rsquo;ul-Envar, c. 2, s. 8.</p>','Hz. Fatima (sa)\'nın Tesbihatı','','publish','closed','open','','hz-fatima-sanin-tesbihati','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2674',0,'post','',0),(2675,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	S. 1- Hz. Fatıma (a.s)&#39;ın ka&ccedil; ismi vardı?</p>\n\n<p>\n	C. 1- Hz. Fatıma (a.s)&#39;ın dokuz ismi vardı; o isimler şunlardır:</p>\n\n<p>\n	<span>Fatıma.</span></p>\n\n<p>\n	<span>Zehra.</span></p>\n\n<p>\n	<span>Sıddıka. </span></p>\n\n<p>\n	<span>M&uuml;bareke. </span></p>\n\n<p>\n	<span>Tahire.</span></p>\n\n<p>\n	<span>Raziye. </span></p>\n\n<p>\n	<span>Merziyye.</span></p>\n\n<p>\n	<span>Zekiyye.</span></p>\n\n<p>\n	<span>Muhaddise.</span></p>\n\n<p>\n	S. 2- Hz. Fatıma&rsquo;nın ziyaret namesindeki zikrolan k&uuml;nyeleri nedir?</p>\n\n<p>\n	C. 2- &Uuml;mm&#39;&uuml;l- Hasaneyn, &Uuml;mm-&uuml; Ebiha, &Uuml;mm&#39;&uuml;l- Eimme, &Uuml;mm&#39;&uuml;l- Muminin, &Uuml;mm&#39;&uuml;l- Muhsin.</p>\n\n<p>\n	S. 3- Hz. Fatıma&#39;nın anne ve babasının isimleri nedir?</p>\n\n<p>\n	C. 3- Babasının ismi &ldquo;Muhammed&rdquo; (s.a.a), annesinin ismi ise &ldquo;Hadice&rdquo;dir.</p>\n\n<p>\n	S. 4- Hz. Fatıma (a.s) ne zaman ve nerede d&uuml;nyaya geldi?</p>\n\n<p>\n	C. 4- Hicretin beşinci yılı Cemadissani&#39;nin yirmisinde Cuma g&uuml;n&uuml; şafak s&ouml;kmek &uuml;zereyken Mekke-i Muazzama&#39;da d&uuml;nyaya geldi.</p>\n\n<p>\n	S. 5- Hz.&nbsp; Fatıma d&uuml;nyaya geldiğinde, ka&ccedil; kişi Hz. Hadice&#39;nin yardımına koştu ve onların isimleri ne idi?</p>\n\n<p>\n	C. 5- Hz. Fatıma doğduğunda, Beni Haşim kadınlarına benzer d&ouml;rt uzun boylu kadın Hz. Hadice&#39;nin yanına gelerek onlardan biri ş&ouml;yle dedi: &ldquo;Ey Hadice! Biz Allah&#39;tan taraf sana doğru gelmişiz, bir senin bacılarınız; ben Hz İbrahim&#39;in eşi Sara&rsquo;yım, bu da cennette seninle beraber olacak olan Asiye&rsquo;dir, &ouml;b&uuml;r&uuml; de Hz. Musa&#39;nın bacısı G&uuml;ls&uuml;m&rsquo;d&uuml;r. Allah Teala, doğum yaptığında sana yardım etmek i&ccedil;in bizi senin yanına g&ouml;ndermiştir.&rdquo;[167]</p>\n\n<p>\n	S. 6- Hz. Fatıma&#39;ya neden &ldquo;Fatıma&rdquo; diyorlar?</p>\n\n<p>\n	C. 6- Hz. Fatıma (a.s), her k&ouml;t&uuml;l&uuml;kten beri, o ve Şiileri cehennem ateşinden uzak, y&uuml;ce ilim ve kemalı diğer kimselerden ayrı olduğundan dolayı ona Fatıma denilmiştir. Fatıma &ldquo;feteme&rdquo; k&ouml;k&uuml;nden t&uuml;reyip kesti ve ayırdı anlamına gelmektedir; &ldquo;Fatım&rdquo; kesen ve ayıran demektir.[168]</p>\n\n<p>\n	7- Hz. Fatıma&#39;ya neden &ldquo;Zehra&rdquo; diyorlar?</p>\n\n<p>\n	C. 7- İmam Hasan Asker&icirc; (a.s. ) ş&ouml;yle buyurmuştur: &ldquo;Hz. Fatıma&#39;ya &ldquo;Zehra&rdquo; denilmesinin sebebi şudur ki, her g&uuml;n &uuml;&ccedil; defa cemalinin nuru Hz. Ali&#39;ye tecelli ediyordu.&rdquo; [169]</p>\n\n<p>\n	S. 8- Hz. Fatıma&#39;ya neden &ldquo;Tahire&rdquo; diyorlar?</p>\n\n<p>\n	C. 8- Hz. Fatıma&#39;ya &ldquo;Tahire&rdquo; denilmesinin sebebi, her &ccedil;eşit pislikten tertemiz olması ve nifas kanı g&ouml;rmemesinden dolayıdır.</p>\n\n<p>\n	S. 9- Hz. Fatıma&#39;ya neden &ldquo;Betul&rdquo; diyorlar?</p>\n\n<p>\n	C. 9- Bir rivayette ş&ouml;yle ge&ccedil;iyor: &ldquo;Hz. Fatıma&#39;ya &ldquo;Betul&rdquo; denilmesinin sebebi, adet (hayız) g&ouml;rmediği i&ccedil;indir. Nitekim Hz. Meryem&#39;e de bundan dolayı &ldquo;Betul&rdquo; denilmiştir.&rdquo;</p>\n\n<p>\n	S. 10- Hz. Fatıma&#39;ya neden &ldquo;Hura-yi İnsiyye&rdquo; diyorlar?</p>\n\n<p>\n	C. 10- Hz. Resullullah (s.a.a) mira&ccedil;larının birinde g&ouml;ğe &uuml;ru&ccedil; ettiğinde (gittiğinde) cennet meyvelerinden yedi, Allah Tela o cennet yemeklerini Hz. Peygamber (s.a.a)&rsquo;in sulb&uuml;nde suya d&ouml;n&uuml;şt&uuml;rd&uuml;, Hazret mira&ccedil;tan yery&uuml;z&uuml;ne d&ouml;nd&uuml;ğ&uuml;nde Hatice&#39;yle yattı, b&ouml;ylece Hz. Fatıma&#39;nın nuru Hz. Hatice&#39;nin rahminde yer aldı. Bundan dolayı Hz. Fatıma&#39;ya &ldquo;Hura-yi İnsiyye&rdquo; (yani insan cinsinden olan huri) denildi.</p>\n\n<p>\n	S. 11- Hz. Fatıma&#39;nın ismi Allah Teala&#39;nın hangi isminden iktibas edilmiştir?</p>\n\n<p>\n	C. 11- &ldquo;Fatır&rdquo; isminden iktibas edilmiştir.</p>\n\n<p>\n	S. 12- Hz. Fatıma&rsquo;ya g&ouml;klerde ne diyorlar?</p>\n\n<p>\n	C. 12- &ldquo;Nuriye&rdquo;, &ldquo;Semaviye&rdquo; ve &ldquo;Haniye&rdquo; diyorlar.</p>\n\n<p>\n	S. 13- Hz. Fatıma&rsquo;ya neden &ldquo;Haniye&rdquo; diyorlar?</p>\n\n<p>\n	C. 13- Ona &ldquo;Haniye&rdquo; denilmesinin sebebi, kocası ve &ccedil;ocuklarına şefkatli ve merhametli olduğundan dolayıdır.</p>\n\n<p>\n	S. 14- Hz. Fatıma (a.s) hangi a&ccedil;ıdan Resulullah (s.a.a) &#39;e en &ccedil;ok benziyordu?</p>\n\n<p>\n	C. 14- Hz. Fatıma (a.s), konuşma ve y&uuml;r&uuml;me a&ccedil;ısından Hz. Peygamber (s.a.a)&#39;e herkesten daha &ccedil;ok benziyordu.</p>\n\n<p>\n	S. 15- &ldquo;&Uuml;mm&uuml; Ebiha&rdquo;nın manası nedir ve bu lakabı kim Hz. Fatıma&#39;ya vermiştir?</p>\n\n<p>\n	C. 15- &ldquo;&Uuml;mm&uuml;&rdquo; kelimesi, anne manasına gelmesinden ilave esas ve k&ouml;k anlamına da gelmiştir. Nitekim Mekke&#39;ye &ldquo;&Uuml;mm&#39;&uuml;l- Kura&rdquo; ve şaraba &ldquo;&Uuml;mm&#39;&uuml;l- habais&rdquo; diyorlar. Binaenaleyh &ldquo;&Uuml;mm-i Ebiha&rdquo;; n&uuml;b&uuml;vvet ve velayetin esası, k&ouml;k&uuml; ve mazharı manasınadır.[1] Ş&uuml;phesiz Hz. Fatıma imamet ve velayet meyvelerini yetiştiren g&ouml;lgeli bir ağa&ccedil;tı. Bu lakabı Hz. Resulullah (s.a.a) değerli kızına vermiştir, ger&ccedil;ekten onun şanına layık bir lakaptır.[2]</p>\n\n<p>\n	S. 16- Hz. Fatıma (a.s) ka&ccedil; yaşında ve kiminle birlikte Medine&#39;ye hicret etti?</p>\n\n<p>\n	C. 16- Sekiz yaşında Hz. Ali&#39;yle birlikte Mekke&#39;den Medine&#39;ye hicret etti.</p>\n\n<p>\n	S. 17- Hz. Ali ile Hz. Fatıma hangi tarihte evlendiler?</p>\n\n<p>\n	C. 17- Hicretin 2. Yılı Zihicce&#39;de (bazı rivayetlere g&ouml;re Zihicce&#39;nin 6. g&uuml;n&uuml;) evlendiler.</p>\n\n<p>\n	S. 18- Hz. Fatıma&#39;nın mihriyesi ne kadardı?</p>\n\n<p>\n	C. 18- Hz. Resulullah (s.a.a) Hz. Fatıma&#39;ya ş&ouml;yle buyurdu: &ldquo;Senin nikahını Ali&#39;ye kıydım, mihriyen 480 dirhem (400 miskal g&uuml;m&uuml;ş) kararlaştırıldı.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) bu miktar parayı zırhını (savaş elbisesini) satarak hazırlamıştı.</p>\n\n<p>\n	S. 19- Hz. Fatıma&#39;nın &ccedil;eyizi ne idi?</p>\n\n<p>\n	C. 19- Hz. Fatıma&#39;nın cehiziyesi şunlardı:</p>\n\n<p>\n	Bir beyaz g&ouml;mlek.</p>\n\n<p>\n	B&uuml;y&uuml;k bir baş&ouml;rt&uuml;s&uuml;.</p>\n\n<p>\n	Hayber malı siyah bir kadife (siyah aba)</p>\n\n<p>\n	Hurma lifinden olan yaslanmak i&ccedil;in bir yastık.</p>\n\n<p>\n	İki adet Mısır malı yorgan.</p>\n\n<p>\n	Kuru otla doldurulmuş d&ouml;rt adet yastık.</p>\n\n<p>\n	Y&uuml;nden olan ince bir perde.</p>\n\n<p>\n	Bahreyn k&ouml;ylerinin dokumalarından olan hasır.</p>\n\n<p>\n	İki adet saksı testi.</p>\n\n<p>\n	Bir adet saksı ibrik.</p>\n\n<p>\n	Bir adet el değirmeni.</p>\n\n<p>\n	Bir adet bakır leğen.</p>\n\n<p>\n	Su getirmek i&ccedil;in deriden yapılan bir kırba.</p>\n\n<p>\n	Suyu serinletmeye mahsus olan bir tulum.</p>\n\n<p>\n	Saksıdan olan bir adet kase.[3]</p>\n\n<p>\n	S. 20- Hz. Fatıma&#39;nın ka&ccedil; &ccedil;ocuğu vardı?</p>\n\n<p>\n	C. 20- Beş &ccedil;ocuğu vardı: Hasan, H&uuml;seyin, Zeyneb, &Uuml;mm&uuml; G&uuml;ls&uuml;m, Muhsin.</p>\n\n<p>\n	S. 21- &ldquo;Fedek&rdquo; nedir ve onunla ilgili ayet hangi surede ge&ccedil;miştir?</p>\n\n<p>\n	C. 21- Fedek, Medine&quot;nin 140 km. uzaklığında vaki olan, Hayber&quot;in &ccedil;ok verimli, sulu, hurmalıklı ve bayındırlı bir k&ouml;y&uuml; idi. Fedek Yahudilerin elinde idi, hicretin yedinci yılında M&uuml;sl&uuml;manlar Peygamber&quot;in &ouml;nderliğiyle Hayber&quot;i fethettiklerinde Yahudiler savaşmaksızın orayı Hz. Peygamber&quot;in ihtiyarına bıraktılar. Artık o zamandan sonra Fedek Peygamber&quot;in şahsı m&uuml;lk&uuml; oldu. &ldquo;Ve ati ze&quot;l kurba hakkahu&rdquo; [4] (Akrabaya hakkını ver) ayeti nazil olduğunda Hz. Peygamber (s.a.a) Fedek&quot;i Hz. Fatıma&quot;ya bağışladı.</p>\n\n<p>\n	S. 22- Hz. Resullulah&quot;ın vefatından sonra kim Fedek&quot;i tasarruf etti?</p>\n\n<p>\n	C. 22- Ebu Bekir Fedek&quot;i tasarruf etti ve Hz. Fatıma&quot;nın iş&ccedil;ilerini aradan &ccedil;ıkardı.</p>\n\n<p>\n	S. 23- Hz. Fatıma, Fedek&quot;in kendi m&uuml;lk&uuml; olduğunu ispatlamak i&ccedil;in kimi şahit g&ouml;sterdi?</p>\n\n<p>\n	C. 23- İlk &ouml;nce Hz. Peygamber&quot;in, cennetle kendisini m&uuml;jdelediği muhterem bir kadın olan &ldquo;&Uuml;mm-i Eymen&rdquo;i, daha sonra Hz. Ali&quot;yi şahit g&ouml;sterdi.</p>\n\n<p>\n	S. 24- Kim, Hz. Fatıma&quot;nın Fedek&quot;e malikiyet senedini yırttı?</p>\n\n<p>\n	C. 24- İkinci Halife (&Ouml;mer) yırttı.</p>\n\n<p>\n	S. 25- Hz. Fatıma (a.s), hangi savaşta cephede hazır olup Hz. Peygamber (s.a.a) i&ccedil;in biraz ekmek g&ouml;t&uuml;rd&uuml;?</p>\n\n<p>\n	C. 25- Handek savaşında.</p>\n\n<p>\n	S. 26- Hz. Fatıma (a.s. ) a&ccedil;ısından kadın i&ccedil;in en iyi sıfat nedir?</p>\n\n<p>\n	C. 26- Hz. Fatıma (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kadınlar i&ccedil;in en iyi sıfat, onların namahrem erkekleri g&ouml;rememeleri, namahrem erkeklerin de onları g&ouml;rmemesidir.&rdquo;</p>\n\n<p>\n	S. 27- &ldquo;Mushaf-ı Fatime&rdquo; nedir ve kimin eliyle yazılmıştır?</p>\n\n<p>\n	C. 27- İmam Sadık (a.s. ) ş&ouml;yle buyurmuştur: &ldquo;Fatıma (aleyha selam) bir mushaf hatıra bıraktı, o mushaf Kur&rsquo;&acirc;n değildir; ama Allah Teala&quot;nın Hz. Fatıma&quot;ya ilham ettiği ve Hz. Ali (a.s) vasıtasıyla da yazılan s&ouml;zlerdir.&rdquo; [5]</p>\n\n<p>\n	S. 28- Hz. Fatıma(a.s)ın, yirmi yıl Kur&rsquo;&acirc;n&quot;dan başka bir s&ouml;z s&ouml;ylemeyen hizmet&ccedil;isinin ismi nedir?</p>\n\n<p>\n	C. 28- Fizze (r.a) idi.</p>\n\n<p>\n	S. 29- Hz. Fatıma&quot;nın cennette Allah Teala&quot;dan istediği şey nedir?</p>\n\n<p>\n	C. 29- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Fatıma cennete girdiğinde Allah Teala ona ş&ouml;yle buyuracaktır: Ey Fatıma! Sana bağışta bulunmam ve seni hoşnut etmem i&ccedil;in dilediğin şeyi benden iste.</p>\n\n<p>\n	&nbsp;Fatıma (a.s) ş&ouml;yle arz edecektir: Allah&quot;ım! Sen benim &uuml;midimsin, &uuml;midimden daha y&uuml;cesin! Senden isteğim benim ve ailemin dostlarını cehennem ateşinde cezalandırmamandır.</p>\n\n<p>\n	Allah Teala bu s&ouml;z &uuml;zerine ona ş&ouml;yle buyuracaktır; Ey Fatıma! İzzet ve celalime ant olsun ki, yer ve g&ouml;kler yaratılmadan iki bin yıl &ouml;nce, senin ve ailenin dostlarını cehennem ateşiyle cezalandırmayacağıma dair kendime yemin etmişim.&rdquo; [6]</p>\n\n<p>\n	S. 30- Hz. Fatıma (a.s. ), namaz ve zekatın felsefesi hakkında ne buyurmuştur?</p>\n\n<p>\n	C. 30- Hz. Fatıma (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey M&uuml;sl&uuml;manlar bilin ki; bu semavi kanunlar sizlerin saadet ve tekam&uuml;l&uuml;n&uuml;z i&ccedil;in inmiştir. Namaz, Allah huzurunda secdeye kapanmanız ve azamet dergahında huzu g&ouml;stermeniz i&ccedil;indir. Zekat da kalplere muhabbet, insan severlik, merhamet ve iyilik severliğin yerleşmesi ve servetinizin artması i&ccedil;indir.&rdquo;</p>\n\n<p>\n	S. 31- Hz. Fatıma, ahkamın (oru&ccedil;, adalet, hac, cihad, iyiliğe emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak) felsefesi hakkında ne buyurmuştur?</p>\n\n<p>\n	C. 31- Hz. Fatıma (a.s) ahkamın felsefesi hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Oru&ccedil; ihlasın sağlamlaşması, hac dinin ayakta durması, adalet kalplerin kaynaşması (toplumda eşitlik ve d&uuml;zenin korunması), cihad İslam&quot;ın izzeti, k&uuml;f&uuml;r ve nifak ehlinin zillete d&uuml;şmesi, iyiliğe emir ve k&ouml;t&uuml;l&uuml;kten nehiy etmek ise insanların ıslahı i&ccedil;in farz kılınmıştır.&rdquo; [7]</p>\n\n<p>\n	S. 32- Umeys kızı Esma kimdir?</p>\n\n<p>\n	C. 32- Umeys kızı Esma, Cafer-i Tayyar&quot;ın hanımı idi, takriben on beş yıl Habeşistan&quot;da onunla yaşamış ve o şehit olduktan sonra Ebu Bekir&quot;le evlenmiştir. Muhammed bin Ebu Bekir bu evliliğin neticesidir.</p>\n\n<p>\n	S. 33- Beyt&quot;&uuml;l- Ahzan nedir ve kimin eliyle yapılmıştır?</p>\n\n<p>\n	C. 33- Hz. Ali (a.s), Medine&quot;nin ileri gelenlerinin; &ldquo;Ya Ali! Fatıma&quot;dan iste ki Hz. Peygamber&quot;in musibetinde gece veya g&uuml;nd&uuml;z ağlasın.&rdquo; demeleri &uuml;zerine Medine&quot;de halkın evlerinden uzak olan Baki mezarlığında bir (g&ouml;lgelik) yaptı ve onu &ldquo;Beyt&quot;ul- Ahzan&rdquo; yani (Gamlar Evi) adlandırdı.</p>\n\n<p>\n	S. 34- &ldquo;Bekkaun&rdquo; (&ccedil;ok ağlayanlar) kimlerdir?</p>\n\n<p>\n	C. 34- İbn-i Babeveyh, sahih bir senetle ş&ouml;yle rivayet etmiştir: Bekkaun (&ccedil;ok ağlayanlar) beş kişi idi:</p>\n\n<p>\n	Hz. Adem (a.s).</p>\n\n<p>\n	Hz. Yakup (a.s).</p>\n\n<p>\n	Hz. Yusuf (a.s).</p>\n\n<p>\n	Hz. Fatıma (a.s).</p>\n\n<p>\n	İmam Seccad (a.s).</p>\n\n<p>\n	S. 35- Hz. Fatıma&quot;nın faziletlerinden bazılarını a&ccedil;ıklayın?</p>\n\n<p>\n	C. 35- Hz. Fatıma (a.s), haklarında tathir ayeti (Ahzab/33 ) nazil olan Al-i Aba&quot;dan ve m&uuml;bahale olayına katılanlardan biridir. O, on bir İmam&quot;ın annesi ve Resulullah&quot;ın neslinin kıyamete kadar onun ve evlatlarının nesliyle devam edecek olan yadigarıdır. Hz. Fatıma iki cihanın kadınlarının serveri ve Hz. Resulullah&quot;a herkesten daha &ccedil;ok benzeyendi. Onun ahlak ve yaşam tarzı Resulullah&quot;ın ahlak ve yaşam tarzını anımsatıyordu. Resulullah (s.a.a) Hz. Fatıma&quot;yı &ccedil;ok &ouml;p&uuml;yordu, cennet kokusunu almak istediğinde onu kokluyor ve ş&ouml;yle buyuruyordu: &ldquo;Fatıma, bedenimin bir par&ccedil;asıdır, herkesten bana daha azizdir, onu hoşnut eden beni hoşnut etmiştir, ona zul&uuml;m yapan bana zul&uuml;m yapmıştır.&rdquo; [8]</p>\n\n<p>\n	S. 36- Hz. Fatıma&quot;nın hayatı ha&ccedil; d&ouml;neme ayrılır?</p>\n\n<p>\n	C. 36- İki d&ouml;neme ayrılır:</p>\n\n<p>\n	Babası ve eşiyle birlikte olduğu d&ouml;nem.</p>\n\n<p>\n	Babasının vefatından sonraki bir ka&ccedil; aylık d&ouml;nem.</p>\n\n<p>\n	S. 37- Hz. Fatıma (a.s) ne zaman ve nerede şahadete erişti?</p>\n\n<p>\n	C. 37- Hz. Fatıma (a.s), hicretin 11. Yılı Cemade&quot;l ula&quot;nın on &uuml;&ccedil;&uuml;nc&uuml; veya on beşinci (bir kavle g&ouml;re Cemadissani&quot;nin &uuml;&ccedil;&uuml;nc&uuml;) g&uuml;n&uuml;, akşamla yatsı namazı arası Medine-i M&uuml;nevvere&quot;de şahadete erişti.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] B&uuml;y&uuml;k bir ihtimalle, &Uuml;mm&uuml; Ebiha; &quot;Babasının anası&quot; anlamınadır. &Ccedil;&uuml;nk&uuml; babasına, hizmet a&ccedil;ısından analık yapmıştır.</p>\n\n<p>\n	[2]&nbsp; &Ccedil;ehardeh Ahter-i Tabnak, s. 75; A. Bircendi.</p>\n\n<p>\n	[3] Beyt-&uuml;l Ahzan.</p>\n\n<p>\n	[4] - İsra/ 26.</p>\n\n<p>\n	[5] - Beyt&quot;&uuml;l- Ahzan; şeyh Abbasi Kummi.</p>\n\n<p>\n	[6] - Beyt&quot;&uuml;l- Ahzan&quot; Şeyh Abbasi Kummi.</p>\n\n<p>\n	[7] - A&quot; yan&quot;uş- Şia, c. 1, s. 316.</p>\n\n<p>\n	[8] - Beyt&rsquo;ul- Ahzan; şeyh Abbas-i Kummi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S. 38- Hz. Fatıma (a.s) ka&ccedil; yaşında şahadete erişti?</p>\n\n<p>\n	C. 38- On sekiz yaşında; 28, 30 ve 35 yaşlarında diyenler de olmuştur.</p>\n\n<p>\n	S. 39- Hz. Fatıma&#39;nın şehit olmasının sebebi ne idi?</p>\n\n<p>\n	C. 39- İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Hz. Fatıma (a.s) şahadete erişmesinin sebebi şudur: İkinci halifenin k&ouml;lesi olan Konfuz, onun emriyle elindeki kılıcın kınıyla Hz. Fatıma&#39;ya ağır bir darbe vurdu, bu darbenin sonucu oğlu Muhsin sıkt oldu (d&uuml;ş&uuml;k yaptı) ve ağır bir şekilde hastalandı, hasta yatağına d&uuml;şt&uuml;ğ&uuml;nde, ona zul&uuml;m yapan kimselerin onu ziyaretine gelmesine izin vermedi. [178]</div>\n</div>\n\n<p>\n	S. 40- Hz. Fatıma&#39;nın kefeninin kenarlarına ne yazılmıştı?</p>\n\n<p>\n	C. 40- Nakl olan rivayete g&ouml;re, Kesir bin Abbas, Hz. Fatıma&#39;nın kefeninin kenarlarına şu c&uuml;mleyi yazdı: &ldquo;Teşhedu en lailahe illellah ve enne Muhammed&#39;en resulullah&rdquo; (Fatıma -a.s- Allah&#39;tan başka bir İlahın olmadığına ve Muhammed&#39;in O&#39;nun el&ccedil;isi olduğuna şahadete ediyor.)[179]</p>\n\n<p>\n	S. 41- Hz. Fatıma&#39;nın cenazesine ka&ccedil; kişi namaz kılıp onu teşyi etti?</p>\n\n<p>\n	C. 41- Gecenin bir zamanında Hz. Ali (a.s), İmam Hasan, İmam H&uuml;seyn, Ammar, Mikdad, Akil, Z&uuml;beyr, Ebuzer, Selman, Bureyde ve Beni Haşim&#39;den olan bir ka&ccedil; &ouml;zel kişi Hz. Fatıma&#39;nın cenazesini evden dışarı &ccedil;ıkarıp namazını kıldılar, daha sonra gece yarılarında onu toprağa verdiler.</p>\n\n<p>\n	S. 42- Hz. Ali (a.s), Hz. Fatıma&#39;nın kabirinin tanınmaması i&ccedil;in ne yaptı?</p>\n\n<p>\n	C. 42- Hz. Ali (a.s), Hz. Fatıma&#39;nın kabrinin etrafında, kabrin tanınmaması i&ccedil;in yedi, bir rivayete g&ouml;re ise kırk sembolik kabir yaptı.</p>\n\n<p>\n	S. 43- Hz. Fatıma&#39;nın vasiyetnamesinin i&ccedil;eriği ne idi.?</p>\n\n<p>\n	C. 43- Hz. Ali (a.s), &ouml;rt&uuml;y&uuml; Hz. Fatıma&#39;nın y&uuml;z&uuml;nden kaldırdığında, onun başucunda bir mektup olduğunu g&ouml;rd&uuml;, i&ccedil;erisinde ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&#39;ın adıyla. Bu, Resulullah&#39;ın kızı Fatıma&#39;nın vasiyetidir. Fatıma, Allah&#39;tan başka bir İlahın olmadığına, Muhammed (s.a.a) &#39;in O&#39;nun kulu ve el&ccedil;isi, cennet ve cehennemin hak ve kıyametin kopmasında ş&uuml;phe olmadığına ve Allah&#39;ın &ouml;l&uuml;leri dirilteceğine şahadet ediyor. Ey Ali! Ben Peygamber&#39;in kızı Fatıma&#39;yım, Allah Teala, d&uuml;nya ve ahrette seninle beraber olmam i&ccedil;in beni seninle evlendirdi; sen diğerlerinden bana daha layıksın; geceleyin bana gus&uuml;l ver, beni kefenle, bana namaz kıl, hi&ccedil; kimseye haber vermeden beni toprağa ver; seni Allah&#39;a ısmarlıyor ve &ccedil;ocuklarıma kıyamete dek selam g&ouml;nderiyorum.&rdquo;[180]</p>\n\n<p>\n	S. 44- Hz. Fatıma&#39;nın kabri nerededir?</p>\n\n<p>\n	C. 44- Hz. Fatıma&#39;nın kabrinin nerede olduğu tam kesin değildir. Bununla birlikte b&uuml;y&uuml;k bir ihtimalle şu &uuml;&ccedil; yerden birindedir:</p>\n\n<p>\n	Hz. Peygamberi (s.a.a) &#39;in kabrinin kenarında.</p>\n\n<p>\n	Baki mezarlığında.</p>\n\n<p>\n	Mescid&#39;un- Nebi&#39;de; Hz. Peygamber&#39;in kabri ile minberi arasında.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	[178] - Beyt&#39;&uuml;l- Ahzan; Ş. Abbasi Kummi. (Gece defnedilmesini ve onların kendisine namaz kılmamalarını da vasiyet etmiştir.)</p>\n\n<p>\n	[179] - Beyt&rsquo;ul- Ahzan; Ş. Abbasi Kummi.</p>\n\n<p>\n	&nbsp;[180] - Beyt&#39;&uuml;l- Ahzan; Şeyh Abbas-i Kummi.</p>','Hz. Fatıma (sa) Hakkında Soru ve Cevaplar','','publish','closed','open','','hz-fatima-sa-hakkinda-soru-ve-cevaplar','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2675',0,'post','',0),(2676,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	İmam Ali (a.s), Ebubekir&#39;e biat etmeyi reddetti ve egemen d&uuml;zene karşı olduğunu il&acirc;n etti. Bununla d&uuml;nyaya şunu il&acirc;n etmiş oluyordu: Resulullah&#39;tan (s.a.a) sonra ilk İsl&acirc;m&#39;ı se&ccedil;en bu adamın karşı &ccedil;ıktığı mevcut hil&acirc;fet rejimi, Resulullah&#39;ın (s.a.a) ger&ccedil;ek hil&acirc;fetini temsil etmiyor. Nitekim Fatıma (a.s) da aynı şeyi yaptı. O da bu muhalefetiyle d&uuml;nyaya şu mesajı veriyordu: Peygamberlerinin (s.a.a) kızı, onlara &ouml;fkelidir; bu rejime boyun eğmiyordur. Şu h&acirc;lde egemen d&uuml;zen, meşruiyetten yoksundur.</p>\n\n<p>\n	&Ouml;te yandan İmam Ali (a.s), şer&#39;&icirc; hakkı gasp edenlere karşı pasif bir cihat başlattı. Muhacir ve ensarın se&ccedil;kinlerinden bir grup da İmam&#39;ın (a.s) yanında yer aldılar. Bunlar Hz. Peygamber&#39;in (s.a.a) faziletlerine işaret ettiği kimselerdi. Ki aynı zamanda olayların ger&ccedil;ek y&uuml;z&uuml;n&uuml; de idrak edebilecek basirete sahiptiler: Abbas b. Abdulmuttalib, Ammar b. Yasir, Ebuzer el-Gıfar&icirc;, Selman-ı Faris&icirc;, Mikdad b. Esved, Huzeyme Zu&#39;ş-Şehadeteyn, Ubade b. Samit, Huzeyfe b. Yeman, Sehl b. H&uuml;neyf, Osman b. H&uuml;neyf, Ebu Eyyub el-Ensar&icirc;&hellip; gibi. Estirilen ter&ouml;r havası ve g&uuml;r&uuml;lt&uuml;ler bunları etkisi altına alamamıştı ve bu yiğitler istikametlerini bozmamışlardı. Hil&acirc;feti ele ge&ccedil;iren grubun, başta &Ouml;mer b. Hattab&#39;ın tehditleri bunları korkutmamıştı.</p>\n\n<p>\n	Ebubekir&#39;e biat etmeye karşı &ccedil;ıkan sahabelerden bazıları, Ebubekir&#39;le tartıştılar. Mescitte ve başka yerlerde aralarında sert konuşmalar oldu. İktidarın tehditlerine aldırmıyorlardı. Oysa bir&ccedil;ok insan bu tehditlerden sonra sinmiş, duygularını bastırmış, konjonkt&uuml;re uyarak bir kenarda pısmışlardı. Daha sonra bazıları, akılları başlarına gelince hatalarını anlamış, alelacele verdikleri karardan, d&uuml;ş&uuml;nmeden Ebubekir&#39;e biat etmekten pişman olmuşlardı. İktidar grubunun Ehl-i Beyt&#39;e karşı a&ccedil;ık bir d&uuml;şmanlık sergilemeleri, onların akıllarını başlarına getirmişti.</p>\n\n<p>\n	Medine &ccedil;evresinde yaşayan, Esed, Fezare, Ben&icirc; Hanife&hellip; gibi bazı m&uuml;min aşiretler vardı. Bunlar, Gadir g&uuml;n&uuml; (Gadir-i Hum) biatine tanık olan aşiretlerdi. O g&uuml;n Resulullah (s.a.a), kendisinden sonraki m&uuml;minlerin emiri olarak Ali (a.s) adına biat almıştı. Bunlar aradan &ccedil;ok zaman ge&ccedil;meden, Hz. Peygamber&#39;in (s.a.a) vefat edip y&uuml;ce dostun katına &ccedil;ıktığını, Ebubekir&#39;e biat edildiğini ve Ebubekir&#39;in hil&acirc;fet makamına kurulduğunu duydular. Bu olay karşısında dehşete kapıldılar. Ebubekir&#39;e biat etmeyi topluca reddettiler.[1] Gayri meşru bildikleri yeni y&ouml;netime zek&acirc;t vermeyi kabul etmediler. Ortalığın pustan, dumandan kurtulmasına kadar bekleme kararı aldılar. Bu aşiretler İsl&acirc;m&#39;a bağlılıklarını s&uuml;rd&uuml;r&uuml;yor, namaz kılıyor ve b&uuml;t&uuml;n İsl&acirc;m&icirc; şiarları uyguluyorlardı.</p>\n\n<p>\n	Fakat iktidar grubu, mevcut y&ouml;netim a&ccedil;ısından b&uuml;y&uuml;k bir tehlike arz eden bu gibi tutumlara bir sınır koymanın uygun olacağını d&uuml;ş&uuml;nd&uuml;. İmam Ali&#39;nin (a.s) ve eşinin muhalefeti s&uuml;rd&uuml;k&ccedil;e de bu gibi tutumlar devam edecekti. İmam Ali (a.s) ve eşi Fatıma (a.s), İsl&acirc;m devleti (!) i&ccedil;in bir i&ccedil; tehlike olarak g&ouml;r&uuml;l&uuml;yordu. Bu aşamada Ebubekir ve yardımcıları, kendilerini ve y&ouml;netimlerini saran b&uuml;y&uuml;k tehlikeyi fark ettiler. Bu muhalif akımı durdurmayacak olurlarsa, muhalefet dalgası gittik&ccedil;e b&uuml;y&uuml;yecek ve iktidarlarını yerle bir edecekti. Muhalefetin başı Ali b. Ebu Talib&#39;i (a.s) Ebubekir&#39;e biat etmeye zorlamaktan başka &ccedil;are yoktu.</p>\n\n<p>\n	Bazı tarih&ccedil;iler ş&ouml;yle anlatıyor:[1] &Ouml;mer b. Hattab, Ebubekir&quot;e gelip ş&ouml;yle dedi: &quot;Sana biat etmekten ka&ccedil;ınan bu adamdan neden biat almıyorsun? Be adam! Ali sana biat etmedik&ccedil;e hi&ccedil;bir şey yapamazsın! &Ccedil;ağır, gelip sana biat etsin.&quot; Bunun &uuml;zerine Ebubekir, Kunfuz&quot;u, Emir&uuml;&quot;l-M&uuml;minin&quot;e (a.s) g&ouml;nderdi, &quot;Resulullah&quot;ın (s.a.a) halifesinin &ccedil;ağrısına uy.&quot; dedi. Ali (a.s) şu karşılığı verdi: &quot;Ne &ccedil;abuk Resulullah adına yalan s&ouml;ylemeye başladınız?&quot; Kunfuz geri d&ouml;nd&uuml; ve Ali&quot;nin (a.s) s&ouml;zlerini Ebubekir&quot;e iletti. Ebubekir uzun s&uuml;re ağladı. &Ouml;mer bir kez daha s&ouml;yledi: &quot;Bu adamın, sana biat etmesini geciktirme. Ebubekir Kunfuz&quot;a ş&ouml;yle dedi: &quot;Ona bir kez daha git ve &quot;Resulullah&quot;ın (s.a.a) halifesi, kendisine biat etmen i&ccedil;in seni &ccedil;ağırıyor.&quot; de.&quot; Kunfuz, Ali&quot;nin yanına geldi ve kendisine s&ouml;ylenenleri tekrarladı. Ali (a.s) sesini y&uuml;kselterek ş&ouml;yle dedi: &quot;Subhanallah! Bu adam, kendisine ait olmayan bir yetki iddiasında bulunuyor.&quot; Kunfuz bir kez daha geri d&ouml;nd&uuml; ve Ali&quot;nin s&ouml;zlerini aktardı. Ebubekir uzun uzun ağladı. &Ouml;mer, &quot;Kalk.&quot; dedi, &quot;O adama gidiyoruz.&quot; Ebubekir, &Ouml;mer, Osman, Halid b. Velid, Muğire b. Şu&quot;be, Ebu Ubeyde b. Cerrah ve Ebu Huzeyfe&quot;nin azatlısı S&acirc;lim kalkıp Ali&quot;nin (a.s) evine gittiler.</p>\n\n<p>\n	Fatıma (a.s), izni olmadan hi&ccedil; kimsenin evine girmeyeceğini sanıyordu. Fatıma&quot;nın (a.s) evinin kapısına gelince, kapıyı &ccedil;aldılar. Fatıma (a.s) onların seslerini duyunca y&uuml;ksek sesle şunları s&ouml;yledi: &quot;Babacığım! Ya Resulallah! Senden sonra, İbn Hattab&quot;dan ve Ebu Kuhafe&quot;nin oğlundan neler &ccedil;ektik! Sizin gibi, &ccedil;ok k&ouml;t&uuml; davranışlar sergileyen bir kavmi hatırlamıyorum. Siz değil misiniz ki, Resulullah&quot;ın (s.a.a) cenazesini elimizde bırakarak, halifelik işini aranızda halledenler? Bu konuda bize danışmadınız ve bizim hi&ccedil;bir hakkımızı vermediniz.&quot;</p>\n\n<p>\n	Kapıdakiler Fatıma&quot;nın (a.s) bu s&ouml;zlerini duyunca ağlayarak geri &ccedil;ekildiler. Kalpleri par&ccedil;alanacak, ciğerleri yırtılacak gibi oldu. Ama &Ouml;mer yanında birka&ccedil; kişiyle orada kaldı. &Ouml;mer, odun isteyerek avazı &ccedil;ıktığı kadar bağırdı: &quot;&Ouml;mer&quot;in canı elinde olan Allah&quot;a yemin ederim ki, ya &ccedil;ıkarsınız ya da evi i&ccedil;indekilerle birlikte ateşe veririm.&quot; Orada bulunanlardan bazıları, &quot;Ey Eba Hafs! İ&ccedil;inde Fatıma var!&quot; dediler. &quot;Evet.&quot; dedi, &quot;İ&ccedil;inde Fatıma olsa da&hellip;&quot;[3]</p>\n\n<p>\n	Hz. Fatıma (a.s) kapının arkasında durdu ve kapı &ouml;n&uuml;nde bekleyenlere seslendi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Yazıklar olsun sana &Ouml;mer! Allah&quot;a ve Resul&uuml;&quot;ne karşı bu c&uuml;r&quot;et nereden geliyor? Yoksa sen Allah Resul&uuml;&quot;n&uuml;n neslini d&uuml;nyadan kesmeyi, z&uuml;rriyetini yok etmeyi ve Allah&quot;ın nurunu s&ouml;nd&uuml;rmeyi mi istiyorsun? Ama unutma, Allah nurunu tamamlayacaktır.&quot;</p>\n	</div>\n</div>\n\n<p>\n	&Ouml;mer kapıyı tekmelemeye başladı. Fatıma (a.s), hicaba riayet etmek maksadıyla kapı ile duvar arasına saklandı. Evin i&ccedil;ine girdiler. Bu sırada kapı ile duvar arasına sıkışan Fatıma (a.s) karnındaki bebeğini d&uuml;ş&uuml;rd&uuml;.</p>\n\n<p>\n	Hep birlikte, yatağında oturan Emir&uuml;&quot;l-M&uuml;minin Ali&quot;nin &uuml;zerine &ccedil;ullandılar. Elbiselerinden tutarak yaka pa&ccedil;a s&uuml;r&uuml;kleyip Sakife&quot;ye g&ouml;t&uuml;rmeye başladılar. Fatıma (a.s), kocasını g&ouml;t&uuml;rmelerine engel olmaya &ccedil;alıştı ve ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Allah&quot;a yemin ederim ki, amcamın oğlunu zulmederek s&uuml;r&uuml;klemenize izin vermeyeceğim. Yazıklar olsun size! Biz Ehl-i Beyt&quot;le ilgili olarak ne &ccedil;abuk Allah&quot;a ve Resul&uuml;&quot;ne ihanet ettiniz? Oysa Resulullah (s.a.a) bize t&acirc;bi olmanızı, bizi sevmenizi ve bize sarılmanızı tavsiye etmişti.&quot;</p>\n	</div>\n</div>\n\n<p>\n	&Ouml;mer, Kunfuza, &quot;Buna vur.&quot; dedi. Kunfuz, Fatıma&quot;ya bir kırba&ccedil; vurdu. Kırba&ccedil; bir pazubant gibi Fatıma&quot;nın b&uuml;t&uuml;n v&uuml;cudunu sardı.[4]</p>\n\n<p>\n	İmam&#39;ı (a.s) evden &ccedil;ıkararak Ebubekir&#39;in meclisinin kurulduğu Sakife&#39;ye kadar s&uuml;r&uuml;klediler. Onlar onu yaka pa&ccedil;a &ccedil;ekiştirip g&ouml;t&uuml;r&uuml;rken İmam (a.s) sağa sola bakıyor ve ş&ouml;yle sesleniyordu: &quot;Ah Hamza! Bug&uuml;n bir Hamza&#39;m yok benim. Ah Cafer! Bug&uuml;n bir Cafer&#39;im yok benim.&quot; Onu s&uuml;r&uuml;klerlerken kardeşinin ve amcasının oğlunun (Resulullah&#39;ın) mezarının yanından ge&ccedil;mişlerdi. Ş&ouml;yle seslendi: &quot;Ey anamın oğlu! Bu toplum, beni zayıf d&uuml;ş&uuml;rd&uuml;. Neredeyse beni &ouml;ld&uuml;recekler.&quot;</p>\n\n<p>\n	Adiy b. Hatem&#39;in ş&ouml;yle dediği rivayet edilir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Allah&#39;a yemin ederim ki, hayatımda Ali b. Ebu Talib&#39;e acıdığım kadar hi&ccedil; kimseye acımadım. Elbisesinden tutup yerde s&uuml;r&uuml;nd&uuml;rerek Ebubekir&#39;e g&ouml;t&uuml;rm&uuml;ş ve &#39;Biat et!&#39; diyorlardı. Ali, &#39;Ya biat etmesem ne olacak?&#39; diyor, &Ouml;mer de, &#39;Allah&#39;a yemin ederim ki, o zaman senin boynunu vururum.&#39; cevabını veriyordu. Ali, &#39;O takdirde, Allah&#39;a yemin ederim ki, Allah&#39;ın kulunu ve Resulullah&#39;ın kardeşini &ouml;ld&uuml;rm&uuml;ş olursunuz.&#39; diyor, &Ouml;mer, &#39;Allah&#39;ın kulunu evet, ama Resulullah&#39;ın kardeşini değil.&#39; diye cevap veriyordu. Ali de b&uuml;t&uuml;n bunlara şu karşılığı veriyordu: &#39;Siz, Resulullah&#39;ın, beni kardeşi olarak il&acirc;n ettiğini ink&acirc;r mı ediyorsunuz?&#39; İmam (a.s) ile iktidar grubu arasında sert konuşmalar oluyordu.&quot;</p>\n	</div>\n</div>\n\n<p>\n	&quot;Tam bu sırada Fatıma efendimiz (a.s) yetişti. Oğulları Hasan ve H&uuml;seyin&#39;in (a.s) elinden tutmuştu. Haşim&icirc; kadınlarından tek kişi kalmamış, hepsi Fatıma ile birlikte evlerinden &ccedil;ıkıp gelmişlerdi. Dışarısı kaynıyordu. Bir velveledir gidiyordu. Fatıma (a.s) şunları s&ouml;yledi: Bırakın amcamın oğlunu! Bırakın kocamı! Allah&#39;a yemin ederim ki, başımı a&ccedil;ar, babamın g&ouml;mleğini başıma sarar ve size beddua ederim. Bilirsiniz, Salih Peygamber&#39;in devesi, Allah katında benden daha değerli değildir. Onun yavrusu da Allah katında benim oğullarımdan daha değerli değildir.&quot;[5]</p>\n\n<p>\n	Ayy&acirc;ş&icirc;&#39;nin aktardığı bir rivayette Hz. Fatıma&#39;nın (a.s) ş&ouml;yle dediği belirtiliyor: &quot;Ey Ebubekir! Beni dul, evl&acirc;tlarımı da yetim mi bırakmak istiyorsun? Allah&#39;a yemin ederim ki, eğer onu bırakmazsanız, sa&ccedil;larımı a&ccedil;ar, bağrımı yırtar, babamın kabrinin başına gidip Rabbime seslenirim.&quot; Bunları dedikten sonra Hasan ve H&uuml;seyin&#39;in elinden tutarak Resulullah&#39;ın (s.a.a) kabrine doğru y&uuml;r&uuml;d&uuml;. Bunun &uuml;zerine sağdan-soldan insanlar Ebubekir&#39;e seslenmeye başladılar: &quot;Ne yapmak istiyorsun? Bu &uuml;mmetin başına azap inmesini mi istiyorsun?&quot;</p>\n\n<p>\n	Fatıma (a.s) Resulullah&#39;ın (s.a.a) tertemiz kabrinin başına doğru gitti. Aslında orada olup bitenleri g&ouml;ren, fakat cisman&icirc; olarak gaip olan babasından yardım istedi: &quot;Babacığım! Ya Resulallah! Senden sonra İbn Hattab ve Ebu Kuhafe&#39;nin oğlu bize neler yaptılar!&quot; Fatıma&#39;nın (a.s) bu s&ouml;zleri, b&uuml;t&uuml;n kalplarin h&uuml;z&uuml;n olmasına ve b&uuml;t&uuml;n g&ouml;zlerin yaş d&ouml;kmesine neden oldu.[6]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1]- Tarihu&#39;l-Umem ve&#39;l-M&uuml;luk, Taber&icirc;, 4/61, Daru&#39;l-Fikr baskısı</p>\n\n<p>\n	[2]- bk. el-İmame ve&quot;s-Siyase, İbn Kuteybe, s.29-30</p>\n\n<p>\n	[3]- el-İmame ve&quot;s-Siyase, İbn Kuteybe, s.29-30</p>\n\n<p>\n	[4]- Mir&quot;atu&quot;l-Ukul, 5/320</p>\n\n<p>\n	[5]- el-İhticac, Tabers&icirc;, 1/222</p>\n\n<p>\n	[6]- el-Gadir, 3/104; el-İmame ve&#39;s-Siyase, 1/13; Tarih-i Taber&icirc;, 3/13; İkdu&#39;l-Ferid, 2/257; Tarih-u Ebi&#39;l-Feda, 1/165; Tarih-u İbn Şahne, 11. Yılın Olayları; Şerh-u İbn Ebi&#39;l-Hadid, 2/19</p>','Hz. Fatıma nın (a.s) Evine Saldırı','','publish','closed','open','','hz-fatima-nin-a-s-evine-saldiri','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2676',0,'post','',0),(2677,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Toplumdaki değerler, toplumların sosyal hayatlarına d&ouml;n&uuml;k zaman i&ccedil;erisinde şekillenen &ldquo;olması gerekenler&rdquo; ve &ldquo;olmaması gerekenler&rdquo;dir.</p>\n\n<p>\n	Bu değerler toplumların siyasi, k&uuml;lt&uuml;rel ve sosyal farklılıklarıyla farklılık kazanabilir.</p>\n\n<p>\n	&nbsp;&Ouml;rneğin siyasi bir istikrara sahip bir toplumda şekillenen toplumsal değerler bu y&ouml;nden eksiklikler yaşan bir topluma oranla &ccedil;ok farklı olabilir. Belirli bir dini benimsemek veya hatta farklı coğrafyalarda olmak bile bu değerlerin &ccedil;ok farklılık kazanmasına yol a&ccedil;abilir.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Hz Fatıma neredeyse hi&ccedil;bir toplumsal değere sahip olmayan bir ortamda g&ouml;zlerini d&uuml;nyaya a&ccedil;tı. İnsani değerlerden yoksun, birtakım hurafe ve yanlış bilgiler &uuml;zere kurulu bir sosyal hayat s&uuml;ren d&ouml;nemin Arapları, ancak birbirlerini &ouml;ld&uuml;rerek hayatta kalabiliyorlardı. Yeni doğan kız &ccedil;ocuklarını canlı canlı g&ouml;men bu topluluk, bir&ccedil;ok insani değere de uzak durulması gereken yanlışlıklar olarak bakıyordu.</p>\n	</div>\n</div>\n\n<p>\n	Bu değer karşıtı yanlışlıkları, değer haline getirip onlara sımsıkı sarılan topluma y&uuml;ce Allah en sevdiği insanı, el&ccedil;i olarak g&ouml;nderdi ve b&ouml;ylelikle bu toplum i&ccedil;in en iyi toplum olma yolu a&ccedil;ıldı. Ancak ne var ki yıllarca yanlış y&ouml;ne giden bir toplumu bir anda doğruya y&ouml;neltmek o kadar da kolay olmayacaktı.</p>\n\n<p>\n	B&ouml;yle bir ortamda Hz Fatıma babasından aldığı erdemler ışığında yanlışları bertaraf eden bir simge olarak karşımıza &ccedil;ıkıyor. Cahiliye d&ouml;neminde kadınlara y&ouml;nelik yapılan yanlışlıklardan ve bu y&ouml;ndeki yanlış sosyal anti değerlerden bahsetmişken g&uuml;n&uuml;m&uuml;z kadınına farklı kılıflarla yapılan muamelenin o g&uuml;n yapılan muameleden &ccedil;ok da farklı olmadığını s&ouml;ylemeden ge&ccedil;emeyeceğim.</p>\n\n<p>\n	&nbsp;Her ne kadar g&uuml;n&uuml;m&uuml;zde artık kimse yeni doğan kızını canlı canlı mezara g&ouml;mm&uuml;yorsa da farklı şekilde kadınlar ve kızlara yapılan değer karşıtı eylemler, o g&uuml;n yapılan yanlışlıklardan daha tehlikeli ve &ccedil;ok daha yıkıcıdır.</p>\n\n<p>\n	Hz Fatıma&rsquo;nın hayatı, baştanbaşa yenilikler yaratmakla doludur, eski yanlışlıkları kaldırıp yerine ger&ccedil;ek değerleri yerleştirmek ve bu uğurda yılmadan &ccedil;alışmak Hz Fatıma&rsquo;nın hayatının her k&ouml;şesinde g&ouml;zden ka&ccedil;mayan bir ger&ccedil;ektir.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Kadınların hi&ccedil;bir değer taşımadığı bir d&ouml;nemde Hz Fatıma&rsquo;nın eli, Resulullah&rsquo;ın &ouml;p&uuml;c&uuml;klerinin en &ccedil;ok uğradığı yerdi. Erkek evladı olmayanların soysuz adlandırıldığı bir d&ouml;nemde Hz Fatıma, babasının kevseriydi.</p>\n	</div>\n</div>\n\n<p>\n	Hz Fatıma&rsquo;nın g&ouml;zden ka&ccedil;mayan d&uuml;nyaya karşı isteksizliği ve d&uuml;nya g&uuml;zelliklerine g&ouml;sterdiği itinasızlık, belki de g&uuml;n&uuml;m&uuml;z kadınlarının en &ccedil;ok ihtiya&ccedil; duyduğu şeydir.</p>\n\n<p>\n	Ha Fatıma&rsquo;nın evliliği ve aile yaşamı toplumdaki eski yanlışlıkların kırıldığı bir diğer d&ouml;n&uuml;m noktasıdır. Bu evlilik tarzı aslında yeni bir harekatın başlangıcı ve bir sosyal değerin temel taşlarıdır.</p>\n\n<p>\n	&nbsp;Aslında bu ailedeki fertlerin bir&ccedil;ok davranışı aynı niteliği taşıyor ve sadece kendi asırlarının insanlarına hitap etmediği gibi bir&ccedil;ok toplumsal değerin ana kaynağıdır da. Hz Fatıma, Babası, Eşi ve &ccedil;ocukları, her biri bir erdem kaynağı, adeta insanları ateşin i&ccedil;inden alıp cennete yerleştiren kişiler ve belki de b&uuml;t&uuml;n insanların hayatlarını bile bor&ccedil;lu oldukları bu insanlar hi&ccedil;bir zaman d&uuml;nya ve ge&ccedil;ici g&uuml;zelliklerine d&ouml;n&uuml;p bakmadılar, sade bir hayat ve en fakir insanların hayat tarzı.</p>\n\n<p>\n	&nbsp;İşte ancak bu insanlar diğer insanlara doğruyu g&ouml;sterebilir onları yanlışlıkların derinliklerinden ve &ouml;ld&uuml;r&uuml;c&uuml; zevklerin sarhoşluğundan kurtarıp yeniden hayata d&ouml;nd&uuml;rebilirler.</p>\n\n<p>\n	Hz Fatıma, Cebrail&rsquo;in uğrak yeri olan evde doğdu ve onun getirdiği &ouml;ğretileri ilk ağızdan aldı. Bu &ouml;ğretileri eksiksizce hayatına yansıtan bu y&uuml;ce kadın b&uuml;t&uuml;n zamanlar kadınlarının efendiliği unvanıyla uyulması gereken en g&uuml;zel &ouml;rnektir. Sadece kadınlar değil, insanlık namına sahip olduğu b&uuml;y&uuml;k erdemler, erkeklerin de kılavuzudur.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z kadınlarının değerleri bu eksen &uuml;zerine şekillenmelidir, bu y&uuml;ce kadının &ouml;ğretilerinden esinlenerek ve kusursuz kişiliğinin yansıttığı m&uuml;kemmel hayat tarzını &ouml;rnek alarak kendi hayatımıza &ccedil;eki d&uuml;zen vermeliyiz.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Hz Fatıma&rsquo;nın ilim ve bilgiye g&ouml;sterdiği &ouml;nem, b&uuml;y&uuml;k şehirlerde bile parmakla sayılacak sayıda kişinin okuma yazma bildiği bir d&ouml;nemde ilmin zirvesine varması, g&uuml;n&uuml;m&uuml;z kadınlarının ilim ve bilgiye ne denli &ouml;nem vermeleri gerektiğini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne seriyor.</p>\n	</div>\n</div>\n\n<p>\n	D&ouml;nemin en b&uuml;y&uuml;k bilgi paylaşım merkezi ve aracı olan cami ve minberi kullanarak insanları aydınlatmaya &ccedil;alışan Hz Fatıma bu davranışıyla diğer adıyla iletişim devri olan g&uuml;n&uuml;m&uuml;zdeki kadınlara &ccedil;ok şeyler anlatıyor.</p>\n\n<p>\n	Kadını bir ticari ara&ccedil; haline getiren g&uuml;n&uuml;m&uuml;z&uuml;n doymak nedir bilmeyen insan suratlı şeytanları, bu ama&ccedil;larına ulaşabilmek i&ccedil;in bu ara&ccedil;ları sonuna kadar kullandıkları gibi bu ama&ccedil;larını devam ettirmek i&ccedil;in de bu ara&ccedil;ları gece g&uuml;nd&uuml;z demeden kullanıyorlar.</p>\n\n<p>\n	Kadınları bilin&ccedil;lendirmek ve onları bu tuzaklardan kurtarmak elbette ki herkesten &ccedil;ok bilin&ccedil;li kadınların g&ouml;revidir zira her işin inceliklerini o işin i&ccedil;inde olan kişi daha iyi bilir. Bilin&ccedil;li erkekler her ne kadar da genel olarak kadınların k&ouml;leleştirilmesine karşı olsalar yine de bir kadının nasıl bu tuzaklara yakalandığını ve nasıl bu tuzaklardan uzak durması gerektiğini bir kadın kadar anlayamaz bu konuda bir kadın gibi fikir y&uuml;r&uuml;temezler. Kuşkusuz kadınlar kadınların dilinden daha iyi anlar.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Hz Fatıma&rsquo;nın toplumdaki etkinliğini ve temelini attığı değerleri elbette ki sadece sosyal değerlerle sınırlandırmak doğru değildir zira Hz Fatıma&rsquo;nın siyasi ve ekonomik değerlerdeki rol&uuml; da &ccedil;ok b&uuml;y&uuml;kt&uuml;r.</p>\n	</div>\n</div>\n\n<p>\n	&Ouml;zellikle siyasi konulardaki etkinliği, tarih sayfalarını kısaca aralayan hi&ccedil; kimsenin g&ouml;z&uuml;nden ka&ccedil;mayacak niteliktedir ama burada konuyu daha fazla uzatmıyor toplumlardaki b&uuml;t&uuml;n kadınların bir g&uuml;n bilin&ccedil;lenmesi umuduyla yazıyı noktalıyorum.</p>\n\n<p>\n	Zehranet.</p>','Hz Fatıma Ve Sosyal Değerler','','publish','closed','open','','hz-fatima-ve-sosyal-degerler','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2677',0,'post','',0),(2678,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	&ldquo;Fatima&rdquo; s&ouml;zc&uuml;ğ&uuml; Arap&ccedil;a bir s&ouml;zc&uuml;kt&uuml;r ve ayırmak ve koparmak anlamını ifade eden &ldquo;Feteme&rdquo; k&ouml;k&uuml;nden alınmıştır. Arap&ccedil;a&rsquo;da &ouml;rneğin &ldquo;Fetemel-&uuml;mm&uuml; tifleha&rdquo; c&uuml;mlesi &ldquo;Anne &ccedil;ocuğunu s&uuml;tten kesti&rdquo; anlamını ifade ediyor.</p>\n\n<p>\n	Peygamber efendimizin değerli kızı Hz Fatıma&rsquo;nın bu adla isimlendirilmesine gelince bu konuyla ilgili bir&ccedil;ok hadis ve rivayet, hadis kaynaklarımızda yer almıştır.</p>\n\n<p>\n	İmam Sadık (as) peygamber efendimizin ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Cebrail, Peygambere ş&ouml;yle s&ouml;yledi: Bu kız, yery&uuml;z&uuml;nde &ldquo;Fatıma&rdquo; ismiyle isimlendirildi, zira ashabını[1] cehennem ateşinden koruyacaktır.</div>\n</div>\n\n<p>\n	İmam Rıza (as) babaları vasıtasıyla Resulullh&rsquo;ın ş&ouml;yle buyurduğunu naklediyor: Ey Fatıma neden fatıma adıyla isimlendirildiğini biliyor musun?</p>\n\n<p>\n	Hz Ali, neden bu isimle isimlendirilmiştir? Diye sordu.</p>\n\n<p>\n	Peygamber (sav) ş&ouml;yle buyurdular: &Ccedil;&uuml;nk&uuml; o ve ona uyanlar, cehennem ateşinden uzaktırlar.</p>\n\n<p>\n	Diğer bir hadiste ise resulullahın ş&ouml;yle buyurduğu rivayet edilmiştir: &Ccedil;&uuml;nk&uuml; onu ve Allah&rsquo;ın karşısına tevhit ve imanla &ccedil;ıkan z&uuml;rriyetini, y&uuml;ce Allah, cehennem ateşinden uzaklaştırmıştır.</p>\n\n<p>\n	Diğer bir hadiste ise ş&ouml;yle buyurdukları rivayet edilmiştir: Kızım, Fatıma adıyla isimlendirildi zira Allah onu, z&uuml;rriyetini ve sevenlerini ateşten uzaklaştırmıştır.</p>\n\n<p>\n	İmam Muhammed Bakır (as) ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Kıyamet g&uuml;n&uuml;nde Hz Fatıma cehennemin kenarına gelip y&uuml;ce Allah&rsquo;a ş&ouml;yle seslenecektir: Allahım, y&uuml;ce rabbim, Fatıma adını bana verdin ve kendi l&uuml;tf&uuml;nle beni, z&uuml;rriyetimi ve sevenlerimi cehennem ateşinden uzaklaştırdın. Allahım senin v&acirc;din haktır ve sen vaatlerine sadıksın.</div>\n</div>\n\n<p>\n	Bu anda y&uuml;ce Allah ş&ouml;yle seslenecektir: Evet ya Fatıma, doğru s&ouml;yledin ben sana bu ismi verdim ve seni, z&uuml;rriyetini, sana ve z&uuml;rriyetine tabi olan sevenlerini ateşten uzaklaştırdım. doğru s&ouml;yl&uuml;yorsun, benim vaadim haktır ve ben vaatlerime sadıkım.</p>\n\n<p>\n	İmam Sadık (as)&rsquo;ın ş&ouml;yle buyurduğu rivayet edilmiştir: Fatıma kelimesinin anlamını biliyor musunuz?</p>\n\n<p>\n	Talebelerinden birisi: Siz buyurun.</p>\n\n<p>\n	İmam Sadık (as): &ldquo;k&ouml;t&uuml;l&uuml;klerden uzaklaştırılan&rdquo; anlamındadır. Hz Ali onunla evlenmiş olmasaydı Ademden kıyamet g&uuml;n&uuml;ne kadar yery&uuml;z&uuml;nde ona denk bir kişi bulunmazdı.</p>\n\n<p>\n	Bu rivayete benzer bir rivayet ise ehlis&uuml;nnet kaynaklarında yer almıştır. &Uuml;mm&uuml;l-M&uuml;minin &Uuml;mmi seleme peygamber efendimizin ş&ouml;yle buyurduğunu naklediyor: Allah, Ali&rsquo;yi yaratmış olmasaydı fatıma&rsquo;ya bir eş bulunamazdı.</p>\n\n<p>\n	Bu hadisi Harezmi &ldquo;Maktelul-H&uuml;seyin&rdquo; adlı kitabında nakletmiştir, tirmizi aynı hadisi &ldquo;Manakib&rdquo; adlı eserinde getirmiştir, Menavi &ldquo;kunuzul-hakaik&rdquo; adlı kitabında ve Kunduzi &ldquo;yenabi-ul Mevedde&rdquo; adlı kitabında aynı hadisi &Uuml;mmi Seleme&rsquo;nin yanı sıra İbn-i Abbastan da nakletmiştir.</p>\n\n<p>\n	İmam Muhammed Bakır (as) ş&ouml;yle buyuruyor: Hz Fatıma d&uuml;nyaya geldiğinde y&uuml;ce Allah Resul&uuml;ne bir melek g&ouml;ndererek &ldquo;Fatıma&rdquo; adını bu &ccedil;ocuğa vermelerini istedi ve yeni doğan &ccedil;ocuğa ş&ouml;yle seslendi: Sana verdiğim ilim ve hikmet ayrıcalığıyla seni diğer insanlardan ayırdım, seni onlara &uuml;st&uuml;n kıldım ve seni tertemiz kıldım.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] - Ona yanları.</p>','Fatıma nın Anlamı','','publish','closed','open','','fatima-nin-anlami','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2678',0,'post','',0),(2679,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Hz. Ali ve Fatıma (a.s), Resulullah (s.a.a)&rsquo;in tekfin ve tedfin işlerini bitirdikten sonra, olup bitmiş bir işle karşılaştılar. Ebu Bekir hilafete tayin edilmiş ve M&uuml;sl&uuml;manlardan bir grup da ona biat etmişti.</p>\n\n<p>\n	Hz. Ali ve Hz. Fatıma&rsquo;nın bu durum karşısındaki yaptıkları ilk iş &ccedil;ağrıydı. Ş&ouml;yle ki Hasan ve H&uuml;seyin&rsquo;in elinden tutarak Medine&rsquo;nin ileri gelen kişilerinin evlerine gidip onları yardıma &ccedil;ağırdılar, Peygamber (s.a.a)&rsquo;in tavsiyelerini onlara anlattılar.[1]</p>\n\n<p>\n	Hz. Fatıma (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Ey insanlar! Acaba babam Hz. Ali&rsquo;yi hilafete tayin etmedi mi? Onun fedakarlıklarını unuttunuz mu? Babam; &ldquo;Aranızda iki emanet bırakıyorum, onlara sarıldığınız m&uuml;ddet&ccedil;e asla sapmazsınız; biri Allah&rsquo;ın kitabı, diğeri ise Ehl-i Beyt&rsquo;imdir&rdquo; diye buyurmadı mı? Bizi yalnız bırakmanız, yardımınızı bizden esirgemeniz sizlere yakışır mı hi&ccedil;?!&rdquo;</div>\n</div>\n\n<p>\n	Hz. Ali ve Hz. Fatıma (a.s) bundan netice almayınca menfi m&uuml;cadeleyi başlatmaya karar verdiler. Bir ka&ccedil; g&uuml;n b&ouml;yle ge&ccedil;ti. Bir g&uuml;n &Ouml;mer, Ebu Bekir&rsquo;e; &ldquo;Ali ve yakınlarının dışında herkes sana biat etti, onlar biat etmezlerse, senin h&uuml;k&uuml;metin sağlam bir temele oturmuş sayılmaz. Ali&rsquo;yi &ccedil;ağır, onu biat etmeye zorla&rdquo; dedi. Ebu Bekir, &Ouml;mer&rsquo;in s&ouml;z&uuml;n&uuml; beğendi; bunun &uuml;zerine Konfoz&rsquo;a ş&ouml;yle dedi: &ldquo;Git Ali&rsquo;ye de ki; Resulullah&rsquo;ın halifesi! biat etmen i&ccedil;in mescide gelmeni istiyor!&rdquo;</p>\n\n<p>\n	Konfoz, bir ka&ccedil; defa Hz. Ali (a.s)&rsquo;ın yanına gittiyse de Hz. Ali (a.s) Ebu Bekir&rsquo;in yanına gitmekten imtina etti. &Ouml;mer &ccedil;ok sinirlendi, Halid bin Velid, Konfoz ve diğerlerini yanına alarak Hz. Fatıma&rsquo;nın evine doğru gitti. Kapıyı &ccedil;aldı ve; &ldquo;Ya Ali! Kapıyı a&ccedil;&rdquo; diye bağırdı.</p>\n\n<p>\n	Hz. Fatıma (a.s) &ccedil;ok rahatsız olduğu halde kapının arkasına gelerek; &ldquo;Ey &Ouml;mer! Bizimle işin olmasın. Bırak kendi işimizle uğraşalım&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer; &ldquo;Kapıyı a&ccedil;! Yoksa evi yakarım!!&rdquo; dedi.[2]</p>\n\n<p>\n	Fatıma (a.s); &ldquo;Ey &Ouml;mer! Allah&rsquo;tan korkmuyor musun? İzinsiz olarak evime mi girmek istiyorsun?!&rdquo; dedi.</p>\n\n<p>\n	Hz. Fatıma (a.s) her ne ettiyse &Ouml;mer&rsquo;i kararından caydıramadı. Bilakis, &Ouml;mer, kapıyı a&ccedil;madıklarını g&ouml;r&uuml;nce; &ldquo;Odun getirin de kapıyı yakayım!&rdquo; dedi.[3]</p>\n\n<p>\n	Nihayet kapı a&ccedil;ıldı, &Ouml;mer i&ccedil;eri girmek istedi. Hz. Fatıma (a.s) tehlikenin yakın olduğunu g&ouml;r&uuml;nce erkek&ccedil;e &Ouml;mer&rsquo;in karşısında durdu. Halk gaflet uykusundan uyanır ve Ali&rsquo;yi savunurlar diye ağlayıp feryat etmeye başladı.</p>\n\n<p>\n	Hz. Fatıma&rsquo;nın ağlayıp yardım talebinde bulunması, o taş y&uuml;rekli insanlara hi&ccedil; tesir etmedi. Hatta kınında olan kılı&ccedil;la kaburgasına bile vurdular ve kam&ccedil;ıyla da kolunu morarttılar![4]</p>\n\n<p>\n	Sonu&ccedil;ta Hz. Ali&rsquo;yi tutup mescide g&ouml;t&uuml;rmek istediler. Hz. Fatıma (a.s), Hz. Ali&rsquo;nin tehlikede olduğunu g&ouml;r&uuml;nce ileri atılarak sıkıca Ali&rsquo;nin elbisesine yapıştı ve &ldquo;Kocamı g&ouml;t&uuml;remezsiniz&rdquo; diye bağırdı. Konfoz, Hz. Fatıma&rsquo;nın, Ali&rsquo;nin elbisesini bırakmayacağını g&ouml;r&uuml;nce kam&ccedil;ıyla onun nazenin koluna o kadar vurdu ki, pazısı feci bir şekilde şişti!</p>\n\n<p>\n	Fatıma (a.s), halkın izdihamı neticesinde kapı ile duvar arasında &ouml;yle bir sıkıştı ki, kaburga kemikleri kırıldı ve rahminde olan &ccedil;ocuk da sıkt oldu![5]</p>\n\n<p>\n	Kendine geldiğinde baktı ki, Ali&rsquo;yi mescide doğru g&ouml;t&uuml;rm&uuml;şler. Durmak c&acirc;iz değildi, Ali&rsquo;nin canı tehlikedeydi, onu savunması gerekirdi. T&uuml;m yorgunluğuna rağmen kaburgası kırılmış olduğu halde evden dışarı &ccedil;ıktı ve Beni Haşim kadınlarından bir grupla birlikte mescide gitti. Ali&rsquo;yi tuttuklarını g&ouml;r&uuml;nce halka y&uuml;z &ccedil;evirerek; &ldquo;Amcam oğlunu serbest bırakın, yoksa Allah&rsquo;a and olsun ki, sa&ccedil;larımı dağıtır, Peygamber&rsquo;in g&ouml;mleğini başımın &uuml;zerine atar, sizi Allah&rsquo;a şikayet ederim!&rdquo; diye seslendi.</p>\n\n<p>\n	Sonra y&uuml;z&uuml;n&uuml; Ebu Bekir&rsquo;e &ccedil;evirerek ş&ouml;yle dedi: &ldquo;Kocamı &ouml;ld&uuml;r&uuml;p &ccedil;ocuklarımı yetim bırakmak mı istiyorsun? Onu bırakmazsan sa&ccedil;larımı dağıtır ve babamın kabrinin &uuml;st&uuml;nde Allah&rsquo;ı imdada &ccedil;ağırırım!&rdquo;</p>\n\n<p>\n	Bu s&ouml;z&uuml; s&ouml;yledikten sonra Hasan ve H&uuml;seyin&rsquo;nin ellerinden tutarak Resulullah (s.a.a)&rsquo;in kabrine doğru hareket etti... Nihayet Hz. Ali (a.s) durumun &ccedil;ok tehlikeli olduğunu g&ouml;r&uuml;nce, Selman&rsquo;a, gidip Fatıma&rsquo;yı bu işten vazge&ccedil;irmesini s&ouml;yledi... Fatıma (a.s) Hz. Ali&rsquo;nin emrini duyunca; &ldquo;O Emrettiği i&ccedil;in itaat ediyorum ve sabredeceğim&rdquo; dedi.[6]</p>\n\n<p>\n	<strong>Geceleyin Defnedilmesi </strong></p>\n\n<p>\n	Hz. Fatıma (a.s), m&uuml;cadelesinin kıyamete kadar s&uuml;rmesi i&ccedil;in Hz. Ali&rsquo;ye ş&ouml;yle vasiyet etti: &ldquo;Beni geceleyin kefenle ve gizli olarak toprağa ver. Kaburga kemiklerimi kıran, &ccedil;ocuğumun d&uuml;şmesine sebep olan ve malıma el koyan kimselerin cenazemin başında durmalarını istemem; kabrim de bilinmesin!&rdquo;</p>\n\n<p>\n	Hz. Ali de Fatıma (a.s)&rsquo;ın vasiyeti &uuml;zerine onu geceleyin defnedip kabrini yerle bir etti. Kabri tanınmamasın diye de kırk tane sembolik kabir yaptı![7]</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] - El-İmamet-u ve&rsquo;s- Siyase, c. 1, s. 12.</p>\n\n<p>\n	[2] - Ensab&rsquo;ul- Eşraf, c. 1, s. 586. İkd&rsquo;ul- Ferid, c. 5, s. 12. Şerh-i Nehc&rsquo;ul- Belağa-i İbn-i Ebi&rsquo;l- Hadid, c. 2, s. 56.</p>\n\n<p>\n	[3] - İsbat&rsquo;ul- Vasiyye, s. 110. Bihar, c. 43, s. 197. el-İmamet-u ve&rsquo;s- Siyase, c. 2, s. 12.</p>\n\n<p>\n	[4] - Bihar&rsquo;ul- Envar, c. 43, s. 197.</p>\n\n<p>\n	[5] - Bihar&rsquo;ul- Envar, c. 43, s. 198.</p>\n\n<p>\n	[6] - A.K s. 47. Revzat&rsquo;ul- Kafi, s. 199.</p>\n\n<p>\n	[7] - Delail&rsquo;ul- İmamet. Menakıb-i İbn-i Şehraşub, c. 3, s. 36.</p>','Hz. Fatıma’nın Siyasi Mücadelesi','','publish','closed','open','','hz-fatimanin-siyasi-mucadelesi','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2679',0,'post','',0),(2680,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Şia a&ccedil;ısından Emir&uuml;lm&uuml;minin Ali (a.s) katiyen kimseye halife olarak biat etmemiştir. &Ccedil;&uuml;nk&uuml; kendisini Allah tarafından imamet makamına se&ccedil;ilmiş halife olarak g&ouml;r&uuml;yordu. Ancak hilafet idaresinin başkasının eline ge&ccedil;tiğini g&ouml;r&uuml;nce bazı durumlarda hilafet makamını irşat ediyor ve bunu kendine vazife sayıyordu. Nitekim bunu kendi buyruğunda da ifade etmiştir: &ldquo;G&ouml;rd&uuml;m ki eğer kendi hakkımı almak i&ccedil;in ayaklansam şimdiki İslam yok olacak&hellip;&rdquo;</p>\n\n<p>\n	Buna binaen kutsal hilafet makamına saygısızlık yapan bazı Arapların zek&acirc;t &ouml;demediklerini g&ouml;r&uuml;nce şahsen bunun &ouml;n&uuml;ne ge&ccedil;miş ve gerekli irşatları yapmıştır. Hakkının gasp edildiği s&uuml;re i&ccedil;inde (25 yıl) s&uuml;k&ucirc;ttan ve gerekli yerlerde de irşattan başka bir yol se&ccedil;medi. Bununla birlikte gerekli g&ouml;rd&uuml;ğ&uuml; yerlerde perdeyi kenara itmiş ve hakkını savunmuştur. Ehlis&uuml;nnet kaynaklarına g&ouml;re Hz. Ali (a.s) Hz. Fatıma&rsquo;nın (s.a) şehadetinden sonra biat etti. Hz. Fatıma (s.a) hayatta olduğu s&uuml;rece Ebubekir&rsquo;le konuşmadı ve ondan hi&ccedil; hoşnut olmadı ve o haliyle de d&uuml;nyadan g&ouml;&ccedil;t&uuml;.</p>\n\n<p>\n	Farz edelim ki Hz. Ali (a.s) Hz. Fatıma&rsquo;dan (s.a) sonra halifeye biat etti. Ama b&uuml;t&uuml;n muhaddisler ve &acirc;limler g&ouml;r&uuml;ş birliğiyle Hz. Fatıma&rsquo;nın (s.a) &ouml;mr&uuml;n&uuml;n sonuna kadar halifeye biat etmediğini hatta onlardan y&uuml;z &ccedil;evirdiğini bildirmişlerdir. İbni Hacer, Sahihi Buhari&rsquo;nin şerhinde ş&ouml;yle naklediyor: &ldquo;Fatıma (s.a) Ebubekir&rsquo;e gazap etti, ondan y&uuml;z &ccedil;evirdi ve altı g&uuml;n sonra da o haliyle d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Kocası Ali (a.s) cenazesine namaz kıldı ve bunu (Fatıma&rsquo;nın (s.a) nasihatinin gereği) Ebubekir&rsquo;e bildirmedi.&rdquo;</p>\n\n<p>\n	Eğer ger&ccedil;ekten Ebubekir&rsquo;in hilafeti meşru ve yasaldıysa o halde ni&ccedil;in Peygamberin ciğer paresi ve tek yadigarı ona gazap etti? Biraz daha a&ccedil;ık belirteyim; Resul-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kim &ouml;l&uuml;r ve boynunda zamanın imamının biati olmazsa cahiliye &ouml;l&uuml;m&uuml; &uuml;zerine &ouml;lm&uuml;şt&uuml;r.&rdquo;</div>\n</div>\n\n<p>\n	Şimdi şu sorudan birine cevap verilmelidir:</p>\n\n<p>\n	1-Resul-i Ekrem&rsquo;in (s.a.a) ciğerparesi Fatıma (s.a) biat etmedi ve boynunda bir imamın biati olduğu halde kimseye biat etmeden d&uuml;nyadan g&ouml;&ccedil;t&uuml;, o halde Fatıma&rsquo;nın (s.a) &ouml;l&uuml;m&uuml; cahiliye &ouml;l&uuml;m&uuml; &uuml;zerine midir? (Bundan Allah&rsquo;a sığınırız)</p>\n\n<p>\n	2-Acaba kendisini zamanın imamı olarak tanıtan şahıs ger&ccedil;ek manada imam değil de ger&ccedil;ek ve asıl imamın yerine mi oturmuştu?</p>\n\n<p>\n	Birinci se&ccedil;eneği kabul etmek kesinlikle m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kızı Tathir ayetinin (Ahzab-33) gereği Allah-u Te&acirc;l&acirc; onu her t&uuml;rl&uuml; g&uuml;nahtan ve pislikten arındırmış ve tertemiz kılmıştır. Resul-i Ekrem (s.a.a) Fatıma (s.a) hakkında ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Fatıma cennet kadınlarının hanımefendisidir.&rdquo;</div>\n</div>\n\n<p>\n	Yine Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Ey Fatıma ş&uuml;phesiz ki Allah senin gazabınla gazaplanır ve senin hoşnutluğunla hoşnut olur.&rdquo;</div>\n</div>\n\n<p>\n	Dolayısıyla şunu s&ouml;ylemliyiz: Fatıma (s.a), tertemizdir, g&uuml;nahlardan arındırılmıştır ve asla Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) emrinin dışına &ccedil;ıkmamış ve muhalefet etmemiştir.</p>\n\n<p>\n	Doğal olarak da iki netice alıyoruz:</p>\n\n<p>\n	1-Kendisine biat edilmeyen şahıs Resulullah&rsquo;ın tayin ettiği ger&ccedil;ek imam değildi, &ccedil;&uuml;nk&uuml; Hz. Zehra (s.a) biat etmeden d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r ve boynunda da bir imamın biati yoktu. Resulullah&rsquo;ın (s.a.a) tayin ettiği ger&ccedil;ek imam Ebu Talib oğlu Ali&rsquo;dir. (Allah&rsquo;ın selamın ona olsun)</p>\n\n<p>\n	Şunu hatırlatmak yerinde olacaktır sanırım; Buhari&rsquo;nin naklinin sıhhatini (ki Ali altı ay sonra biat etti) kabul etmiş olsak bile bunun kendisi şunu g&ouml;sterir ki hilafet se&ccedil;imi İmam Ali (a.s) a&ccedil;ısından doğru bir se&ccedil;im değildi, &ccedil;&uuml;nk&uuml; İmam Ali (a.s) asla meşru bir işten sakınmazdı.</p>\n\n<p>\n	Şaşılacak durumdur ki Zehra&rsquo;nın (s.a) ve aziz kocasının mazlumiyetini, haklarının ellerinden alındığını ve hilafet makamından onlara y&ouml;nelik bu kadar haksızlık yapıldığını ortaya koyan tarihi belgeler ve sunular neden g&ouml;rmezden geliniyor ve doğruluğu sabit olmayan bir rivayetten yola &ccedil;ıkılarak altı ay sonra ger&ccedil;ekleşen bir biat &uuml;zerinde bu kadar duruluyor bununla da Resulullah&rsquo;tan (s.a.a) sonra yaşanan onca haksızlıklar ve acı olaylar &ouml;rtbas ediliyor?</p>\n\n<p>\n	İbni Hazm Resulullah&rsquo;ın (s.a.a) vefatından sonra Ehlibeyt&rsquo;e (a.s) yapılan onca haksızlıkları g&ouml;rmezden gelerek birde şu soruyu soruyor: &ldquo;Şimdi Şiilere sormak lazım Ali&rsquo;nin (a.s) altı ay sonra Ebubekir&rsquo;e biat etmesi ve biatini bu kadar geciktirmesi sizce doğru muydu?&hellip;&rdquo;</p>\n\n<p>\n	Bu soru aslında İbni Hazm ve hemfikirlerinin Ali&rsquo;nin (a.s) biat ettiğine inanarak sordukları ge&ccedil;ersiz bir sorudur. H&acirc;lbuki bize g&ouml;re biat asla ger&ccedil;ekleşmemiştir. Normalde zamanın halifesinin altı ay sonra yapılan Ali&rsquo;nin (a.s) biatine ne haceti olabilirdi ki! &Ccedil;&uuml;nk&uuml; o s&uuml;re i&ccedil;inde halife zaten h&uuml;k&uuml;metini kurmuş, işlerini yoluna koymuştu ve Ali&rsquo;yi (a.s) tanıyanlar bilirler ki o Peygamberin (s.a.a) ciğerparesinin uğruna bir vacibi terk etmezdi. Ali&rsquo;nin (a.s) halifelerle olan irtibatı irşada dayılı bir irtibattı, onların hatasını g&ouml;rd&uuml;ğ&uuml;nde en azından İslami usullerin korunması adına onlara m&uuml;dahale etme gereği duyuyordu.</p>\n\n<p>\n	Biatin ger&ccedil;ekleştiği sabit olsa dahi baskı ve tehdit yoluyla olmuştur, nitekim Muaviye&rsquo;nin Hz. Ali&rsquo;ye (a.s) yazdığı mektupta bu konu a&ccedil;ık&ccedil;a ifade edilmiştir.</p>','Hz. Fatıma (s.a) Zamanın Halifesine Biat Etti mi?','','publish','closed','open','','hz-fatima-s-a-zamanin-halifesine-biat-etti-mi','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2680',0,'post','',0),(2681,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	Seyyid b. Tavus, Ebu Cafer Ahmed el-Kummi&rsquo;nin yazdığı &ldquo;Z&uuml;hd&uuml;&rsquo;n-Nebi&rdquo; adlı eserden ş&ouml;yle nakleder;&rdquo;Muhakkak cehennem, onların hepsine v&acirc;dolunan yerdir.[1]</p>\n\n<p>\n	Cehennemin yedi kapısı vardır. Onlardan her kapı i&ccedil;in birer grup ayrılmıştır.&rdquo;[2] Ayetleri nazil olduğunda Resul-i Ekrem (s.a.a) şiddetli bir şekilde ağladı. Resul-i Ekrem&rsquo;in (s.a.a) ağlaması &uuml;zerine sahabe de ağladı. Ancak sahabe Peygamberin (s.a.a) ni&ccedil;in ağladığını bilmiyordu. Allah Resul&uuml; (s.a.a) o kadar m&uuml;teessir olmuştu ki kimse bunun sebebini soramıyordu.</p>\n\n<p>\n	Bilindiği &uuml;zere Resul-i Ekrem (s.a.a) ne zaman Fatıma&rsquo;yı (s.a.a) g&ouml;rse mutlu olurdu.</p>\n\n<p>\n	Bu y&uuml;zden sahabeden biri Hz. Fatıma&rsquo;yı (s.a) Resul-i Ekrem&rsquo;in (s.a.a) huzuruna getirmek i&ccedil;in evine gitti. Eve gittiğinde Hz. Fatıma&rsquo;nın (s.a) arpa &ouml;ğ&uuml;tmekle meşgul olduğunu ve o haliyle de şu ayeti okuduğunu g&ouml;rd&uuml;; &ldquo;Allah&rsquo;ın yanında bulunanlar daha iyi ve daha kalıcıdır.&rdquo;[3]</p>\n\n<p>\n	Sahabi selam verdi ve Resul-i Ekrem&rsquo;in (s.a.a) ağlamasını anlattı. Hz. Fatıma (a.s) zaman kaybetmeden, aceleyle yerinden kalktı ve &uuml;zerinde 12 hurma lifinden yama bulunan eski &ccedil;arşafını &ouml;rt&uuml;nerek evden dışarı &ccedil;ıktı. Selman (r.a) Hz. Fatıma&rsquo;yı (s.a) g&ouml;r&uuml;nce ağladı ve ş&ouml;yle dedi: &ldquo;Rum Kayseri ve İran Kisra şahının ipekten elbiseler giymeleri ancak Peygamberin (s.a.a) kızının &uuml;zerinde on iki yama bulunan eski bir &ccedil;arşaf giymesi ne de acı bir durumdur.&rdquo;</p>\n\n<p>\n	Hz. Fatıma (s.a) Resul-i Ekrem&rsquo;in (s.a.a) huzuruna geldi ve ş&ouml;yle dedi; &ldquo;Ey Allah&rsquo;ın Resul&uuml; (s.a.a)! Selman (r.a) &ccedil;arşafımı g&ouml;r&uuml;nce şaşırdı. Ancak seni hak &uuml;zere peygamberliğe se&ccedil;en Allah&rsquo;a andolsun ki beş yıldır evimizde koyun postundan başka bir sergi yoktur, geceleri &uuml;zerinde uyuyor, g&uuml;nd&uuml;zleri de onun &uuml;zerinde deveye ot veriyoruz, yastığımız ise hurma lifindendir.&rdquo;</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) Selman&rsquo;a (r.a) ş&ouml;yle buyurdu; &ldquo;Ş&uuml;phesiz ki kızım Fatıma (s.a) rabbinin derg&acirc;hına ilk y&ouml;nelenlerdendir.&rdquo;</p>\n\n<p>\n	Sonra Fatıma (s.a); &ldquo;Canım sana feda olsun! Babacığım, ni&ccedil;in ağlıyorsun?&rdquo; diye sordu.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) Cebrail&rsquo;in (a.s) getirdiği yukarıdaki iki ayeti okudu.</p>\n\n<p>\n	Fatıma (s.a) cehennemin adını işitince y&uuml;z&uuml;st&uuml; yere d&uuml;şt&uuml; ve s&uuml;rekli; &ldquo;Cehennem ateşine giren kimseye yazıklar olsun, yazık olmuştur ateşe girene&rdquo; c&uuml;mlelerini tekrarlıyordu.</p>\n\n<p>\n	Selman&rsquo;da (r.a) bu ayeti işitince &ldquo;Keşke ben bir koyun olsaydım ve akrabalarım beni boğazlayıp, postumu y&uuml;zseydiler de cehennemin adını duymasaydım&rdquo; dedi.</p>\n\n<p>\n	Bir diğer sahabi Ebuzer ş&ouml;yle dedi; &ldquo;Keşke annem kısır olsaydı da beni d&uuml;nyaya getirmeseydi ve ben cehennemin adını işitmeseydim.&rdquo;</p>\n\n<p>\n	Mikdad; <span>&ldquo;Keşke bir kuş olsaydım da bir hesap ve azabım olmasaydı ve ateşin adını duymasaydım.&rdquo;</span></p>\n\n<p>\n	Ardından Hz. Ali (a.s) ş&ouml;yle buyurdu; &ldquo;Keşke yırtıcı hayvanlar bedenimi par&ccedil;alasaydı ve keşke annem beni doğurmasaydı da cehennem ateşinin ismini duymasaydım.&rdquo; Sonra elini başına koydu ve ağlayarak ş&ouml;yle dedi; &ldquo;Ah! Ne de uzun bir yolculuktur kıyamet yolculuğu, azığı ise pek azdır.</p>\n\n<p>\n	G&uuml;nahk&acirc;rlar, kendilerini kapacak olan cehennem ateşine doğru gitmekteler. Onlar, ziyaretlerine kimsenin gitmediği hastalar, yaralarını kimselerin tedavi etmediği yaralılar ve kimsenin ateşten kurtarmayacağı esirlerdir. Yiyecek ve i&ccedil;ecekleri ateştendir. Ateş tabakaları arasında alt &uuml;st olurlar. D&uuml;nyada pamuklu elbiseler giydikten sonra şimdi de ateş par&ccedil;alarını tenlerine giymekteler ve eşleriyle kucak kucağa olduktan sonra şimdi de cehennemde şeytanlar ile kucak kucağadırlar.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] -Hicr, 43</p>\n\n<p>\n	[2] -Hicr, 44</p>\n\n<p>\n	[3] -Şura, 36.</p>','Hz. Fatıma’nın (s.a) Zühdü ve Takvası','','publish','closed','open','','hz-fatimanin-s-a-zuhdu-ve-takvasi','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2681',0,'post','',0),(2682,1,'2020-05-08 13:18:10','2020-05-08 10:18:10','<p>\n	<strong>Hz. Fatıma&rsquo;nın (s.a) S&ouml;z&uuml; Peygamberin (s.a.a) Sevin&ccedil; Kaynağı</strong></p>\n\n<p>\n	Hz. Fatıma (s.a) ş&ouml;yle buyurdu; &ldquo;(Ey m&uuml;minler!) Peygamberi, kendi aranızda birbirinizi &ccedil;ağırır gibi &ccedil;ağırmayın.&rdquo;[1] (yani Peygamberi saygıyla &ccedil;ağırınız) ayeti indiğinde ben Resul-i Ekrem&rsquo;e (s.a.a) &ldquo;Ey Allah Resul&uuml;&rdquo; diye hitap ettim. Ancak O, kendisine (babacığım) diye seslenmemi istiyordu. &Uuml;&ccedil; kez &ldquo;Ey Allah Resul&uuml;&rdquo; diye hitap ettim, ancak bir cevap vermedi. Sonunda bana ş&ouml;yle buyurdu; &ldquo;Ey Fatıma! Bu ayet senin hanedanın ve neslinden gelenler hakkında inmemiştir. Sen benden, bende sendenim. Ayet, Kureyş&rsquo;in şefkatsiz, kaba insanları ve onların bencillikleri ve kibirliler hakkında inmiştir. Sen bana &ldquo;Ey babacığım&rdquo; diye hitap et! Ş&uuml;phesiz ki senin beni b&ouml;yle &ccedil;ağırman kalbime huzur veriyor ve Allah&rsquo;ı daha &ccedil;ok hoşnut ediyor.&rdquo;</p>\n\n<p>\n	&ldquo;Misbahu&rsquo;l-Envar&rdquo; adlı kitapta Emir&uuml;&rsquo;l-M&uuml;minin Ali&rsquo;den (a.s) Hz. Fatıma&rsquo;ya (s.a) ş&ouml;yle buyurduğu nakledilir; &ldquo;Allah Resul&uuml; (s.a.a) bana ş&ouml;yle buyurdu; &ldquo;Sana sal&acirc;vat g&ouml;ndereni Allah bağışlar ve cennette bulunduğum yerde bana kavuşturur.&rdquo;</p>\n\n<p>\n	<strong>Hz. Fatıma&rsquo;nın (s.a) A&ccedil;lığı ve Peygamberin (s.a.a) Duası</strong></p>\n\n<p>\n	Merhum Kuleyni, İmam Muhammed Bakır&rsquo;ın (a.s) Cabir b. Abdullah Ensari&rsquo;den ş&ouml;yle rivayet ettiğini nakleder; &ldquo;Resul-i Ekrem (s.a.a) Fatıma&rsquo;yı (s.a) g&ouml;rmek i&ccedil;in dışarı &ccedil;ıktı. Bende O&rsquo;nunla birlikteydim. Resul-i Ekrem&rsquo;in (s.a.a) evinin kapısına vardığımızda elini evin kapısına koydu ve ş&ouml;yle seslendi: &ldquo;Selam olsun size&rdquo;! Hz. Fatıma (s.a) selam olsun sana ey Allah&rsquo;ın Resul&uuml;!&rdquo; diye cevap verdi.</p>\n\n<p>\n	Resul-i Ekrem i&ccedil;eri girebilir miyim?&rdquo; diye buyurdu. Hz. Fatıma (s.a) girebilirsiniz ey Allah&rsquo;ın Resul&uuml;!&rdquo; dedi.</p>\n\n<p>\n	Peygamber (s.a.a) yanımdakiyle birlikte i&ccedil;eri girebilir miyim diye buyurdu.</p>\n\n<p>\n	Hz. Fatıma (s.a); &ldquo;başımda &ouml;rt&uuml; ve y&uuml;z&uuml;mde pe&ccedil;e yok&rdquo; dedi.</p>\n\n<p>\n	Peygamber (s.a.a); &ldquo;&ccedil;arşafının bir k&ouml;şesiyle başını kapat!&rdquo; diye buyurdu. Fatıma (s.a) başını kapattıktan sonra Resul-i Ekrem (s.a.a); &ldquo;Selam olsun sana!&rdquo; diye hitap ederek selam verdi. Fatıma (s.a); &ldquo;Selam olsun sana ey Allah&rsquo;ın Resul&uuml;&rdquo; diyerek babasını karşıladı.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a); &ldquo;İ&ccedil;eri girmemiz i&ccedil;in izin var mı?&rdquo; diye buyurunca, Fatıma (s.a) babasını i&ccedil;eri aldı.</p>\n\n<p>\n	Resul-i Ekrem bu kez de yanımda olan kişide girebilir mi? diye sorunca</p>\n\n<p>\n	Hz. Fatıma (s.a); &ldquo;Evet, byurun birlikte i&ccedil;eri giriniz&rdquo; dedi.</p>\n\n<p>\n	Cabir der ki; &ldquo;Resul-i Ekrem (s.a.a) ile birlikte i&ccedil;eri girdim. Fatıma&rsquo;nın y&uuml;z&uuml;n&uuml;n sarardığını ve benzinin solduğunu fark ettim.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) bunun sebebini sordu.</p>\n\n<p>\n	Hz. Fatıma (s.a); &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Şiddetli a&ccedil;lıktandır&rdquo; diye cevap verdi.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu; &ldquo;Ey a&ccedil;ları doyuran, azlıkları telafi eden (&ccedil;oğaltan) rabbim! Kızım Fatıma&rsquo;yı doyur!...</p>\n\n<p>\n	<strong>Hz. Fatıma&rsquo;nın (s.a) Kocasına Karşı Edebi</strong></p>\n\n<p>\n	Ebu Said Hudri&rsquo;den ş&ouml;yle nakledilir; &ldquo;Bir g&uuml;n Hz. Ali (a.s) karnı acıkmış ve Fatıma&rsquo;nın (s.a) yanına gelmişti. Fatıma&rsquo;ya; &ldquo;Karnımı doyurmak i&ccedil;in yiyecek bir şey var mı?&rdquo; diye sordu.</p>\n\n<p>\n	Hz. Fatıma (s.a); Hayır, babam Allah Resul&uuml;n&uuml; (s.a.a) peygamberlik makamına se&ccedil;en ve vasilik makamını sana ikram eden Allah&rsquo;a andolsun ki iki g&uuml;nd&uuml;r evimizde yiyecek bir şeyimiz yoktur. Eğer yemeğimiz olsaydı seni ve evlatlarım olan Hasan ve H&uuml;seyin&rsquo;i kendime tercih ederdim&rdquo; buyurdu.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Ey Fatıma, ni&ccedil;in bana haber vermedin, bana s&ouml;yleseydin de yiyecek bir şeyler tedarik etseydim.&rdquo;</p>\n\n<p>\n	Hz. Fatıma (s.a); &ldquo;Ey Ebu&rsquo;l Hasan, g&uuml;c&uuml;n&uuml;n yetmediği bir şeyi isteyerek seni sıkıntıya sokmaktan rabbime karşı hay&acirc; ederim.&rdquo;</p>\n\n<p>\n	<strong>G&ouml;rev Paylaşımı</strong></p>\n\n<p>\n	&ldquo;Kurbu&rsquo;l-İsnad&rdquo; adlı eserde İmam Cafer Sadık (a.s), İmam Muhammed Bakır&rsquo;dan (a.s) ş&ouml;yle rivayet eder: &ldquo;Hz. Ali (a.s) ve Hz. Fatıma (s.a) evin i&ccedil; ve dış işleri konusunda Allah Resul&uuml;nden (s.a.a) aralarında hakemlik yapmasını istediler. Resul-i Ekrem (s.a.a) evin i&ccedil;işlerini Hz. Fatıma&rsquo;ya (s.a) dışişlerini ise Hz. Ali&rsquo;ye (a.s) verdi.</p>\n\n<p>\n	Hz. Fatıma (s.a) ş&ouml;yle buyuruyor; &ldquo;Bu g&ouml;rev paylaşımından ne kadar mutlu olduğumu Allah&rsquo;tan başka kimse bilemez; Allah Resul&uuml; (s.a.a) evin ge&ccedil;im zahmetini &uuml;zerime y&uuml;klemed,; beni dışarı &ccedil;ıkıp erkeklerle karşılaşmama mecbur kılacak işlerle g&ouml;revlendirmedi.&rdquo;</p>\n\n<p>\n	<strong>Melekler Hz. Fatıma&rsquo;nın (s.a) Hizmetinde</strong></p>\n\n<p>\n	&ldquo;Haraic&rdquo; adlı eserde Selmani Farisi&rsquo;den (r.a) ş&ouml;yle nakledilir; &ldquo;Hz. Fatıma&rsquo;nın (s.a) evindeydim. Fatıma (s.a) oturmuş elindeki el değirmeniyle arpa &ouml;ğ&uuml;t&uuml;yordu. El değirmeninin kulpunda kan izleri olduğunu fark ettim. O zamanlar hen&uuml;z k&uuml;&ccedil;&uuml;c&uuml;k bir &ccedil;ocuk olan H&uuml;seyin (a.s) a&ccedil;lıktan feryat edip ağlıyordu. &ldquo;Ey Allah Resul&uuml;n&uuml;n (s.a.a) kızı, kendini bu kadar sıkıntıya sokma! Hizmet&ccedil;iniz Fizze size hizmet eder&rdquo; diye arz ettim.</p>\n\n<p>\n	Hz. Fatıma (s.a) ş&ouml;yle buyurdu; &ldquo;Allah Resul&uuml; (s.a.a) evin işlerini sıraya koydu, bir g&uuml;n benim bir g&uuml;nde Fizze&rsquo;nin yapmasını istedi. &Ouml;nceki g&uuml;n Fizee&rsquo;nin sırasıydı ve o g&ouml;revini yaptı. Bug&uuml;n ise benim sıram, işleri ben yapmalıyım.&rdquo;</p>\n\n<p>\n	Selmani Farisi (r.a) ş&ouml;yle dedi; &ldquo;Ben sizin azat ettiğiniz bir k&ouml;leyim, hizmet etmek i&ccedil;in emrinize amadeyim. İzin verin ya arpayı &ouml;ğ&uuml;teyim ya da H&uuml;seyin&rsquo;e (a.s) bakayım.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Fatıma (s.a) ş&ouml;yle buyurdu; &ldquo;(Anne olmam hasebiyle) H&uuml;seyin&rsquo;e (a.s) bakmaya ben daha uygun ve yakınım, sen arpa &ouml;ğ&uuml;tmeyi &uuml;stlen.&rdquo;</p>\n\n<p>\n	Bir miktar arpa &ouml;ğ&uuml;tt&uuml;kten sonra ezan sesini işittim. Mescide gittim ve namazımı Resul-i Ekrem (s.a.a) ile birlikte kıldım. Namazdan sonra olayı Hz. Ali&rsquo;ye (a.s) anlattım. Hz. Ali (a.s) ağlayarak yerinden kalktı ve eve gitti. Bir s&uuml;re sonra g&uuml;ler bir y&uuml;zle geldiğini g&ouml;rd&uuml;m. Resul-i Ekrem (s.a.a), Hz. Ali&rsquo;ye (a.s) g&uuml;lmesinin nedenini sorunca, ş&ouml;yle cevap verdi; &ldquo;Eve gittiğimde Fatıma&rsquo;nın (s.a) sırt&uuml;st&uuml; uzandığını ve H&uuml;seyin&rsquo;in de (a.s) sinesinin &uuml;zerinde uyuduğunu g&ouml;rd&uuml;m. El değirmeninin herhangi biri tarafından &ccedil;evrilmeden kendi kendine d&ouml;n&uuml;p arpa &ouml;ğ&uuml;tt&uuml;ğ&uuml;n&uuml; fark ettim.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Resul-i Ekrem (s.a.a) g&uuml;ld&uuml; ve ş&ouml;yle buyurdu;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Ey Ali, kuşkusuz ki Allah&rsquo;ın yery&uuml;z&uuml;nde Muhammed ve Al-i Muhammed&rsquo;e (s.a.a) hizmet etmek amacıyla gezip, dolaşan melekleri vardır. Onlar kıyamete kadar Muhammed ve Al-i Muhammed&rsquo;e (s.a.a) hizmet ederler.&rdquo;</div>\n\n	<div class=\"SooTitrContent\">\n		<p>\n			<strong>Resul-i Ekrem&rsquo;in (s.a.a) Hz. Fatıma&rsquo;ya (s.a) yardımı</strong></p>\n\n		<p>\n			Başka bir rivayette ş&ouml;yle gelmiştir; &ldquo;Vaktiyle Resul-i Ekrem (s.a.a) Hz. Ali&rsquo;nin (a.s) evine gitti. Ali (a.s) ve Fatıma&rsquo;nın (s.a) arpa&ouml;ğ&uuml;tt&uuml;klerini g&ouml;r&uuml;nce hanginiz daha yorgunsunuz?&rdquo;diye sordu.</p>\n\n		<p>\n			Hz. Ali (a.s); &ldquo;Fatıma (s.a) benden daha yorgundur&rdquo; diye cevap verdi.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a) Fatıma&rsquo;ya ş&ouml;yle buyurdu; &ldquo;Aziz kızım ayağa kalk! Hz. Fatıma (s.a) ayağa kalkınca Resul-i Ekrem (s.a.a) Fatıma&rsquo;nın (s.a) yerine oturdu ve Ali&rsquo;ye (a.s) yardım etti.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a) bu davranışıyla insanlara şu dersi verdi: Eğer ev işlerinin kadınlara zor ve ağır geldiğini g&ouml;r&uuml;rseniz onlara yardım edin. Onlara yardım ederek ağır y&uuml;klerini hafifletin.</p>\n\n		<p>\n			<strong>Hz. Fatıma&rsquo;nın (s.a.a) Yemeğinin Bereketi</strong></p>\n\n		<p>\n			Bazı Menakıb kitaplarında ş&ouml;yle rivayet edilmiştir; &ldquo;Cabir b. Abdullah Ensari der ki: Aradan birka&ccedil; g&uuml;n ge&ccedil;miş ve Resul-i Ekrem (s.a.a) yiyecek bir şey bulamamıştı. Aşırı a&ccedil;lık O&rsquo;nu olduk&ccedil;a etkilemişti. Eşlerinin evinde yiyecek bir şey bulamayınca kızı Fatıma&rsquo;nın (s.a) evine gitti ve kızı Fatıma&rsquo;ya (s.a) a&ccedil; olduğunu s&ouml;yledi.</p>\n\n		<p>\n			Fatıma (s.a) babasına; &ldquo;Canım size feda olsun, ne yazık ki evimizde yiyecek bir şey yoktur.&rdquo; diye arz etti.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a) geri d&ouml;nd&uuml;. Komşulardan biri Hz. Fatıma&rsquo;ya (s.a) iki par&ccedil;a ekmek ve bir miktarda da et hediye getirdi. Fatıma (s.a) onları alarak bir tabağın i&ccedil;ine koydu ve &uuml;zerini bir par&ccedil;ayla kapattı. Sonra ş&ouml;yle buyurdu; &ldquo;Allah Resul&uuml;n&uuml; (s.a.a) kendime ve yanımda olan aile fertlerine tercih ederim.&rdquo;</p>\n\n		<p>\n			(yani Resul-i Ekrem&rsquo;i (s.a.a) Hz. Ali (a.s), Hz. Hasan (a.s) ve Hz. H&uuml;seyin (a.s) a&ccedil; olmalarına rağmen onlara tercih ederim)</p>\n\n		<p>\n			Daha sonra Hz. Fatıma (s.a) Hasan ve H&uuml;seyin (a.s) vasıtasıyla Resul-i Ekrem&rsquo;i (s.a.a) durumdan haberdar etti. Resul-i Ekrem (s.a.a) gelince Fatıma (s.a) babasına komşusunun getirdiği hediyeyi haber verdi. Bunun &uuml;zerine Resul-i Ekrem (s.a.a) Fatıma&rsquo;ya yemeği getirmesini s&ouml;yledi. Fatıma (s.a) yemeği getirdi ve Resul-i Ekrem&rsquo;in (s.a.a) &ouml;n&uuml;ne koydu. Resul-i Ekrem (s.a.a) yemeğin &uuml;zerindeki par&ccedil;ayı a&ccedil;tığında, yemek tabağının ekmek ve etle dolu olduğunu g&ouml;rd&uuml;.</p>\n\n		<p>\n			Cabir der ki; &ldquo;</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				Yemek tabağına baktığımda şaşırdım. Bunun ilahi bir l&uuml;tuf olduğunu anladım. Allah&rsquo;a hamd ve sena ettim ve Resul&uuml;ne sal&acirc;vat yolladım. Resul-i Ekrem (s.a.a) Fatıma&rsquo;ya (s.a); &ldquo;Bu yemek nereden geldi?&rdquo; diye sordu. Hz. Fatıma (s.a); &ldquo;Allah katından dedi ve ekledi; &ldquo;Allah dilediğine rızkını fazlasıyla verir.&rdquo;</div>\n		</div>\n\n		<p>\n			Daha sonra Resul-i Ekrem (s.a.a), Ali&rsquo;yi (a.s) huzuruna &ccedil;ağırmalarını s&ouml;yledi. Herkes huzuruna toplandıktan sonra hazret o yemekten yedi. Sonra Ali (a.s), Hasan (a.s), H&uuml;seyin (a.s), Peygamberin (s.a.a) zevceleri ve kısacası b&uuml;t&uuml;n ev halkı o yemekten yiyerek, karınlarını doyurdular. Herkesin karnı doymuş ancak yemekten bir şey azalmamıştı. Sanki kimse o yemekten yememişti.</p>\n\n		<p>\n			Hz. Fatıma (s.a) buyuruyor ki;</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				&ldquo;Yemekten b&uuml;t&uuml;n komşulara yolladım. Allah&rsquo;u Te&acirc;l&acirc; o yemeğe hayır ve bereket vermişti. Daha &ouml;nce de b&ouml;yle bir bereketi Hz. Meryem&rsquo;e (s.a) vermişti.&rdquo;[2]</div>\n		</div>\n\n		<p>\n			&nbsp;</p>\n		Hz. Fatıma&rsquo;nın (s.a) İbadetine Kısa Bir Bakış\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			Meşhur zahit Hasan-i Basri der ki;</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				&ldquo;İslam &uuml;mmeti i&ccedil;inde Fatıma&rsquo;dan (s.a) daha abid biri yoktu. O kadar ibadet etmişti ki ayaklarında &ouml;dem oluşmuştu.&rdquo;</div>\n		</div>\n\n		<p>\n			Resul-i Ekrem (s.a.a) Hz. Fatıma&rsquo;ya ş&ouml;yle sordu; &ldquo;Kadın i&ccedil;in hangi şey daha hayırlıdır? Hz. Fatıma (s.a); &ldquo;Namahrem bir erkeği g&ouml;rmememsi ve namahrem bir erkeğinde onu g&ouml;rmemesi&rdquo; diye cevap verdi.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a) bu cevabı işitince Fatıma&rsquo;yı (s.a) bağrına bastı ve şu ayeti okudu; &ldquo;Bunlar birbirinden gelme bir nesillerdir. Allah işiten ve bilendir.&rdquo;[3]</p>\n\n		<p>\n			Hz. İmam Hasan (a.s) ş&ouml;yle buyuruyor; &ldquo;Cuma gecesi annemi ibadet mihrabında g&ouml;rd&uuml;m. S&uuml;rekli secde ve r&uuml;k&ucirc; halindeydi. Şafak s&ouml;kene kadar m&uuml;min erkek ve kadınların ismini anıyor ve onlar i&ccedil;in dua ediyordu. İbadeti boyunca kendisine hi&ccedil; dua etmedi.</p>\n\n		<p>\n			Anneciğim diye arz ettim; Ni&ccedil;in kendine dua etmedin? Bunun &uuml;zerine: &ldquo;&Ouml;nce komşu sonra ev&rdquo; diye buyurdu.</p>\n\n		<p>\n			Merhum Saduk (r.a) ş&ouml;yle nakleder; Hz. Fatıma (s.a) ş&ouml;yle buyurdu: &ldquo;Allah Resul&uuml;nden (s.a.a) işittim ki buyurdu; &ldquo;Cuma g&uuml;n&uuml;nde &ouml;yle bir vakit vardır ki kim o vakitte Allah&rsquo;tan bir şey isterse ş&uuml;phesiz ki Allah hacetini verir.&rdquo; O vakitin ne zaman olduğunu sorunca ş&ouml;yle buyurdu: &ldquo;G&uuml;neşin bir yarısının ufukta kaybolduğu ancak diğer yarısının batmadığı vakittir.&rdquo; diye buyurdu.</p>\n\n		<p>\n			Hz. Fatıma (s.a) hizmetk&acirc;rına ş&ouml;yle buyururdu; &ldquo;Yukarı &ccedil;ık, g&uuml;neşin yarısının battığını g&ouml;r&uuml;rsen bana haber ver de dua edeyim.&rdquo; Rivayete g&ouml;re, O y&uuml;ce hanım ibadet mihrabında durduğu zaman &ldquo;yıldızlar yery&uuml;z&uuml; ehline ışık sa&ccedil;tığı gibi o da g&ouml;k ehline ışık sa&ccedil;ardı.&rdquo;</p>\n\n		<p>\n			Hz. Zehra&rsquo;nın (s.a) Evindeki Hizmetleri ve Hizmet&ccedil;i Talep Etmesi</p>\n\n		<p>\n			Yine merhum Saduk (r.a) ş&ouml;yle rivayet eder; Hz. Ali (a.s), Esedoğulları kabilesinden birine; &ldquo;Fatıma&rsquo;nın (s.a) benim evimdeyken yaptıkları işlerden sana anlatmamı ister misin?&rdquo; buyurdu ve anlatmaya başladı:</p>\n\n		<p>\n			&ldquo;O, Resul-i Ekrem (s.a.a) yanında insanların en sevgilisi olmasına rağmen o kadar su tulumuyla su taşıdı ki tulum ipinin izleri g&ouml;ğs&uuml;ne iz bıraktı. O kadar ev s&uuml;p&uuml;rd&uuml; ki giyisisi tozlandı. O kadar kazan altında ateş yaktı ki elbisesinin rengi soldu. &Ouml;yle ki bu durum onu sıkıntıya ve zahmete d&uuml;ş&uuml;rm&uuml;şt&uuml;. O&rsquo;na; &ldquo;Eğer babanın yanına gidip işlerinde sana yardım edecek bir hizmet&ccedil;i talep edersen iyi olur&rdquo; dedim.</p>\n\n		<p>\n			Bunun &uuml;zerine Hz. Fatıma (s.a) babasının huzuruna gitti, ancak Resul-i Ekrem&rsquo;in (s.a.a) yanında birka&ccedil; gencin olduğunu g&ouml;r&uuml;nce bir şey s&ouml;ylemden geri d&ouml;nd&uuml;.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a), Fatıma&rsquo;nın (s.a) bir hacet i&ccedil;in yanına geldiğini ve bir şey s&ouml;ylemeden geri d&ouml;nd&uuml;ğ&uuml;n&uuml; anladı.</p>\n\n		<p>\n			Ertesi g&uuml;n&uuml;n sabahı Allah Resul&uuml; (s.a.a) evimize geldi, hen&uuml;z yataktan kalkmamıştık. Resul-i Ekrem (s.a.a) her zamanki gibi &uuml;&ccedil; defa selam verdi. &Uuml;&ccedil;&uuml;nc&uuml; defa selam verdiğinde cevap vermezsek geri d&ouml;n&uuml;p gideceğini d&uuml;ş&uuml;nd&uuml;k. &Ccedil;&uuml;nk&uuml; O, i&ccedil;eri girmek i&ccedil;in &uuml;&ccedil; defa selam verirdi. Kendisine giriş izni verildiğinde i&ccedil;eri girerdi, aksi halde geri d&ouml;n&uuml;p giderdi. &ldquo;Selam olsun sana ey Allah&rsquo;ın Resul&uuml;, buyurunuz&rdquo; diye arz ettim.</p>\n\n		<p>\n			Resul-i Ekrem (s.a.a) yanımıza gelerek, başucumuzda oturdu ve ş&ouml;yle buyurdu; &ldquo;Ey Fatıma, d&uuml;n yanıma geldin, bir hacetin mi var?&rdquo; diye sordu.</p>\n\n		<p>\n			Fatıma (s.a) hay&acirc; ve edebinden bir cevap vermedi. Ben, Resul-i Ekrem&rsquo;e (s.a.a) cevap vermezsek yanımızdan kalkıp gideceğinden korktum. Kafamı kaldırdım ve ş&ouml;yle arz ettim; &ldquo;Ey Allah&rsquo;ın Resul&uuml; Fatıma&rsquo;nın yanınıza ni&ccedil;in geldiğini ben size haber vereyim; &ldquo;Fatıma o kadar su tutumuyla su taşıdı ki tulumun ipi sinesini yaraladı, o kadar el değirmeni &ccedil;evirdi ki elleri su topladı. O kadar ev s&uuml;p&uuml;rd&uuml; ki elbisesine tozlar kondu. O kadar ocak altında ateş yaktı ki elbisesinin rengi soldu. O&rsquo;na dedim ki; &ldquo;Eğer babanın yanına gidip evin zor işlerinde sana yardım edecek bir hizmet&ccedil;i talep edersen iyi olur.&rdquo;</p>\n\n		<p>\n			Bunun &uuml;zerine Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu: &ldquo;Size hizmet&ccedil;iden daha iyi bir şey &ouml;ğreteyim mi? Yatağınıza uyumaya gittiğinizde 33 defa &ldquo;Subhanellah&rdquo;, 33 defa &ldquo;Elhamdulillah&rdquo; ve 34 defa da &ldquo;Allah&rsquo;u Ekber s&ouml;yleyin.&rdquo; Bu sırada Hz. Fatıma (s.a) kafasını kaldırdı ve &uuml;&ccedil; defa; &ldquo;Allah&rsquo;tan ve Resul&uuml;nden (s.a.a) razı oldum&rdquo; dedi.</p>\n\n		<p>\n			Ehlis&uuml;nnet &acirc;limlerinden Ebubekir&rsquo;in &ldquo;Menakıb&rdquo; adlı eserinden ş&ouml;yle nakledilir: &ldquo;Hz. Zehra (s.a) durumunu Peygambere (s.a.a) anlatıp, hizmet&ccedil;i talep ettiğinde Peygamber (s.a.a) ağladı ve ş&ouml;yle buyurdu: &ldquo;Ey Fatıma! Beni hak &uuml;zere peygamberliğe se&ccedil;en Allah&rsquo;a andolsun ki şuan mescitte 400 kişi bekliyor. Ne karınlarını doyuracak bir yemekleri var ne de &uuml;stlerine giyecek elbiseleri var. Ey Fatıma! Eğer bir faziletten yoksun kalmandan korkmasaydım istediğini sana verirdim. Bu m&uuml;k&acirc;fatın elinden &ccedil;ıkıp hizmetk&acirc;rına ge&ccedil;mesini istemiyorum.&rdquo;</p>\n\n		<p>\n			&ldquo;Sa&rsquo;lebi&rdquo; adlı tefsir kitabında İmam Muhammed Bak&icirc;r&rsquo;dan (a.s) ve yine &ldquo;Guşayri&rdquo; tefsirinde Cabir b. Abdullah Ensari&rsquo;den ş&ouml;yle nakledilir: &ldquo;Resul-i Ekrem (s.a.a) Fatıma&rsquo;nın y&uuml;nden bir elbise giydiğini, eliyle un &ouml;ğ&uuml;tt&uuml;ğ&uuml;n&uuml; ve bu haliyle de &ccedil;ocuğuna s&uuml;t verdiğini g&ouml;rd&uuml;. Resul-i Ekrem&rsquo;in (s.a.a) m&uuml;barek g&ouml;zyaşları yanaklarına aktı ve ş&ouml;yle buyurdu: &ldquo;Ahiretin lezzetini nazara alarak d&uuml;nyanın sıkıntısına katlan.&rdquo;</p>\n\n		<p>\n			Hz. Fatıma (s.a) ş&ouml;yle arz etti: &ldquo;Ey Allah&rsquo;ın Resul&uuml; (s.a.a) bizlere sunduğu nimetlerine karşı Allah&rsquo;a hamd ve verdiği bahşişler i&ccedil;inde O&rsquo;na ş&uuml;k&uuml;rler olsun.&rdquo;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<hr />\n	</div>\n</div>\n\n<p>\n	[1] -Nur, 63.</p>\n\n<p>\n	[2] -Bu hadis Nişaburi tefsirinde nakledilmiştir. (m&uuml;tercim)</p>\n\n<p>\n	[3] -Al-i İmran, 34</p>','Hz. Fatıma’nın (s.a) Faziletleri','','publish','closed','open','','hz-fatimanin-s-a-faziletleri','','','2020-05-08 13:18:10','2020-05-08 10:18:10','',0,'http://islamex.com/?p=2682',0,'post','',0),(2683,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; Hz. Fatıma&#39;nın (a.s.) &uuml;st&uuml;n faziletlerinden dolayı peygamber efendimiz sevgili kızını terkim ve y&uuml;ksek saygıyla anardı. Hz. Muhammed (s.a.a.) Fatıma (a.s.) hakkında ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah Fatıma&rsquo;nın kalbini ve v&uuml;cudunu iman ve yakinle doldurmuştur. Zehra ibadet mihrabında durduğunda melekler arasında parlayan bir yıldız gibi olur.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	Bazı rivayetlerde Fatıma&rsquo;nın (s.a) kıyamet g&uuml;n&uuml; Resul-i Ekrem&rsquo;in (s.a.a) &ldquo;Gazba&rdquo; adlı devesine binerek mahşere gelen d&ouml;rt kadından biri olduğu gelmiştir.&nbsp;</p>\n\n<p>\n	Hz. Fatıma&rsquo;nın (s.a) Cennetteki Makamı Bazı rivayetlerde Fatıma&rsquo;nın (s.a) kıyamet g&uuml;n&uuml; Resul-i Ekrem&rsquo;in (s.a.a) &ldquo;Gazba&rdquo; adlı devesine binerek mahşere gelen d&ouml;rt kadından biri olduğu gelmiştir. Merhum İbni Şehraşub ş&ouml;yle rivayet eder; &ldquo;Resul-i Ekrem (s.a.a) &ouml;l&uuml;m d&ouml;şeğindeyken, &ldquo;Gazba&rdquo; isimli deve Peygambere (s.a.a) ş&ouml;yle arz etti; &ldquo;Kendinizden sonra beni kimin hizmetine sunuyorsunuz?&rdquo; Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu; &ldquo;Ey Gazba! Allah sana bereket versin, benden sonra kızım Fatıma&rsquo;ya (a.s) aitsin, o d&uuml;nya ve ahirette sana binecektir.&rdquo; Resul-i Ekrem (s.a.a) vefat ettiğinde deve gece vakti Hz. Fatıma&rsquo;nın (s.a) yanına gelerek ş&ouml;yle dedi; &ldquo;Selam olsun sana ey Allah Resul&uuml;n&uuml;n kızı! D&uuml;nyadan ayrılma vaktim yakındır, Allah&rsquo;a andolsun ki Allah Resul&uuml;n&uuml;n (s.a.a) vefatından sonra ağzıma ne ot ne de su s&uuml;rd&uuml;m.&rdquo; Allah Resul&uuml;n&uuml;n (s.a.a) y&uuml;rek par&ccedil;alayan vefatından sonra deve ayrılık acısına dayanamadı ve Peygamberin (s.a.a) vefatından &uuml;&ccedil; g&uuml;n sonra can verdi. Furat b. İbrahim&rsquo;in tefsirinde Emir&uuml;&rsquo;l-M&uuml;minin Ali&rsquo;den (a.s) ş&ouml;yle nakledilir; &ldquo;Vaktiyle Resul-i Ekrem (s.a.a) Hz. Fatıma&rsquo;nın (s.a) evine geldi. Fatıma&rsquo;yı (a.s) &uuml;zg&uuml;n bir halde g&ouml;rd&uuml;. Kıyamet hakkında bazı konular beyan etti. Kızı Fatıma&rsquo;ya (a.s) ş&ouml;yle buyurdu; &ldquo;Ey Fatıma! Cennet kapısına vardığında daha &ouml;nce kimsenin g&ouml;rmediği 12 bin huri senin m&uuml;lakatına gelir, bu huriler seni g&ouml;rd&uuml;kten sonra da kimseyi m&uuml;lakat etmeyeceklerdir. Ellerinde nurdan bir silah vardır; nurdan yaratılmış develer &uuml;zerindedirler. Develerin palanı sarı altından ve kızıl yakuttan, yularları ise ıslak incilerdendir. Her devenin &uuml;zerinde i&ccedil;inde sulu ve saf m&uuml;cevherler olan ipekten bir sergi vardır. Cennete girdiğinde, cennet ehli seni g&ouml;rd&uuml;klerinden dolayı mesrur olurlar, Şiiler i&ccedil;in nurdan yapılmış k&uuml;rs&uuml;ler, &uuml;zerine serilmiş &ouml;zel sofralar hazırlarlar, diğer insanlar hesap kitap derdindeyken Şiiler o yiyeceklerden yerler, onlar i&ccedil;in daima diledikleri şeyler hazır edilir. Allah velileri cennete yerleştiklerinde, başta Hz. &Acirc;dem (a.s) olmak &uuml;zere b&uuml;t&uuml;n peygamberler senin ziyaretine gelirler.&rdquo; (1)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1-Hadisin senedi İbni Abbas&rsquo;a dayanır, İbni Abbas&rsquo;ta İmam Ali&rsquo;den (a.s) nakleder. Hadis uzun olduğu i&ccedil;in biz hadisin bazı kesitlerini yukarıda naklettik. T&uuml;m detayıyla hadise m&uuml;racaat etmek isteyenler (Riyahinu&rsquo;ş-Şeria c.1, s.225&rsquo;den 228. sayfaya bakabilirler.)&nbsp;</p>','Hz. Fatıma’nın (s.a) Cennetteki Makamı','','publish','closed','open','','hz-fatimanin-s-a-cennetteki-makami','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2683',0,'post','',0),(2684,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	Ali (a.s) Fatıma ile evlenince Hz. Peygamber (s.a.a) Ali&#39;ye (a.s) ş&ouml;yle dedi: &quot;Kendine bir ev bul.&quot; Ali bir ev aradı. Sonunda Hz. Peygamber&#39;in (s.a.a) evinin az gerisinde bir ev buldu ve Fatıma ile o evde d&uuml;nya evine girdi.</p>\n\n<p>\n	Bir g&uuml;n Hz. Peygamber (s.a.a) kızının yanına geldi ve dedi ki: &quot;Seni bizim eve taşımak istiyorum.&quot; Hz. Fatıma (a.s) ş&ouml;yle dedi: &quot;Harise b. Nu&#39;man ile konuş, o benim evimin taşınmasını &uuml;stlensin.&quot; Resulullah (s.a.a) buyurdu ki: &quot;Harise b. Nu&#39;man bizim yerimize bir&ccedil;ok şeyi &uuml;stlendi. Ondan b&ouml;yle bir şeyi istemekten utanıyorum.&quot; Harise bu olayı duydu. Hemen Resulullah&#39;ın (s.a.a) yanına geldi ve dedi ki: &quot;Ya Resullallah! Duyduğuma g&ouml;re, Fatıma&#39;yı kendi evine taşıyormuşsun. Şunlar benim evlerimdir ve Neccaroğulları&#39;nın evlerinin i&ccedil;inde benim evlerimden daha yakın olanı yoktur. Hi&ccedil; ş&uuml;phesiz ben ve malım Allah ve Resul&uuml; i&ccedil;iniz. Allah&#39;a yemin ederim ki ya Rasulallah! Benden aldığın mal, geride bıraktığın maldan daha &ccedil;ok sevimli gelir bana.&quot; Bunun &uuml;zerine Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Doğru s&ouml;yledin. Allah sana bereket versin.&quot; B&ouml;ylece Resulullah (s.a.a) Fatıma&#39;yı Harise&#39;nin evine taşıdı.[1]</p>\n\n<p>\n	B&ouml;ylece Hz. Fatıma (a.s) koca evine taşınmış oldu. Bu, aynı zamanda risalet ve n&uuml;b&uuml;vvet evinden imamet ve vel&acirc;yet evine taşınması anlamına geliyordu. Her iki durumda da kutsallığın ve temizliğin egemen olduğu bir atmosferde yaşıyordu. Z&uuml;hd ve sade hayat azameti sarmıştı her yanını. Din ve ahiret işlerinde kocasına yardımcı oluyordu.</p>\n\n<p>\n	Ali (a.s), Fatıma&#39;ya (a.s) yaraşır bir saygı g&ouml;steriyordu. Sırf eşi olduğu i&ccedil;in değil. Resulullah&#39;ın (s.a.a) en &ccedil;ok sevdiği insan olduğu i&ccedil;in. D&uuml;nya kadınlarının efendisi olduğu i&ccedil;in. Nuru, Resulullah&#39;ın (s.a.a) nurundan olduğu i&ccedil;in. B&uuml;t&uuml;n erdemleri ve değerleri şahsında topladığı i&ccedil;in.</p>\n\n<p>\n	İmam Ali (a.s) ile Fatıma&#39;nın (a.s) Harise b. Nu&#39;man&#39;ın evinde ne kadar kaldıkları kesin olarak bilinmiyor. Fakat Resulullah&#39;ın (s.a.a), mescidine bitişik bir yerde ona bir ev yaptığını ve eşleri i&ccedil;in yaptığı odalarda olduğu gibi bu evin bir kapısının mescide a&ccedil;ılmasını sağladığını biliyoruz. Hz. Fatıma (a.s) Allah&#39;ın evine bitişik ve Resulullah&#39;ın (s.a.a) evine komşu bu yeni eve taşındı.</p>\n\n<p>\n	Resulullah efendimiz (s.a.a) bu nebev&icirc; fidanı yalnız bırakacak, g&ouml;zetmeyecek, bağrına basmayacak ve direktifleriyle y&ouml;nlendirmeyecek değildi. Karı-koca Resulullah&#39;ın (s.a.a) g&ouml;lgesinde, onun yanı başında yaşamlarını s&uuml;rd&uuml;rd&uuml;ler. Resulullah (s.a.a), Fatıma&#39;nın (a.s) evlenmesinden sonra, hi&ccedil; kimseye g&ouml;stermediği sevgiyi ona g&ouml;sterdi, başka hi&ccedil; kimseye vermediği &ouml;ğ&uuml;tleri verdi ve başka hi&ccedil; kimseye yapmadığı tavsiyeleri yaptı. Babası ona (a.s) hayatın anlamını &ouml;ğretmişti. Ona, hayatın &ouml;z&uuml;n&uuml;n insanlık olduğunu, mutlu bir evliliğin İsl&acirc;m&icirc; ahl&acirc;k ve değerlere dayandığını ve bu mutluluğun maldan, saraylardan, ziynet eşyalarından, mobilya takımlarından, g&ouml;z alıcı sanat galerilerinden &ccedil;ok daha değerli olduğunu fısıldamıştı.</p>\n\n<p>\n	Fatıma (a.s) kocasının himayesinde g&ouml;z aydınlığını ve ruh mutluluğunu yaşıyordu. Sadelik ondan hi&ccedil;bir zaman ayrılmaz, hayatın kaba ve haşin yanları eksik olmazdı. O ideal bir eşti. M&uuml;sl&uuml;manların kahramanı Ali&#39;nin (a.s) eşi. Resulullah&#39;ın (s.a.a) veziri, ilk danışmanı, zafer ve cihat sancağının taşıyıcısı. Bu y&uuml;zden Hz. Fatıma&#39;nın (a.s) bu ağır sorumluluk d&uuml;zeyinde olması bir zorunluluktu. Annesi Hatice Resulullah&#39;ın cihadına, sabrına katıldığı, hayatın acımasızlıklarına ve risaletin meşakkatli davetine katlandığı gibi, o da Ali&#39;nin cihadına, sabrına katılmalı, hayatın acımasızlıklarına katlanmalı ve risaleti tebliğ ederken davetin zorluklarına sabretmeliydi.</p>\n\n<p>\n	Fatıma (a.s), Allah&#39;ın kendisine bi&ccedil;tiği rol&uuml; hakkıyla yerine getirdi. O, risalete uygun yaşayan salih M&uuml;sl&uuml;manın, &ouml;rnek M&uuml;sl&uuml;man kadının bir timsaliydi.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- et-Tabakat, İbn Sa&#39;d, 8/22, Daru&#39;l-Fikr basımı</p>','Hz. Zehra (a.s) Ali’nin Evinde','','publish','closed','open','','hz-zehra-a-s-alinin-evinde','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2684',0,'post','',0),(2685,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	Hz. Zehra (a.s), Resulullah&#39;tan (s.a.a) sonra, bu &uuml;mmetin istisnasız en b&uuml;y&uuml;k şahsiyetinin evinde yaşadı. Tek amacı İsl&acirc;m sancağını taşımak ve onu savunmak olan adamın...</p>\n\n<p>\n	Siyasal koşulların son derece hassas ve gayet tehlikeli olduğu bir d&ouml;nemdi. İsl&acirc;m orduları daima teyakkuz h&acirc;lindeydi. Her yıl kanlı savaşlara tutuşmak durumundaydı ve Ali (a.s) de bu savaşların &ccedil;oğuna katılıyordu.</p>\n\n<p>\n	Hz. Zehra (a.s), bu m&uuml;şterek hanede gerekli atmosferi, sıcaklığı ve istenen şefkati fazlasıyla oluşturuyordu. O, bu h&acirc;liyle Ali&#39;nin (a.s) cihadına da ortak bulunmuş oluyordu. &Ccedil;&uuml;nk&uuml; bir hadiste de vurguladığı gibi, &quot;Kadının cihadı iyi bir eş olmasıdır.&quot;[1]</p>\n\n<p>\n	Hz. Zehra (a.s), eşini y&uuml;reklendiriyor, cesaretini ve fedak&acirc;rlığını &ouml;v&uuml;yordu. Gelmekte olan &ccedil;atışmalar &ouml;ncesinde onu g&uuml;&ccedil;lendiriyordu, kalbini teskin ediyor, acılarını dindiriyor, yorgunluğunu gideriyordu. İmam Ali (a.s) ş&ouml;yle der: &quot;Fatıma&#39;ya bakardım. Ona baktığım anda b&uuml;t&uuml;n kederler ve h&uuml;z&uuml;nler bir anda beni terk ederdi.&quot;[2]</p>\n\n<p>\n	Fatıma (a.s), eş olmanın kendisine y&uuml;klediği g&ouml;revleri eksiksiz yerine getirmeye b&uuml;y&uuml;k bir &ouml;zen g&ouml;sterirdi. Eşinin izni olmadan bir g&uuml;n dahi evinden &ccedil;ıkmadı. Bir g&uuml;n olsun ona kızmadı, evinde yalan s&ouml;ylemedi, ona ihanet etmedi, hi&ccedil;bir emrine karşı &ccedil;ıkmadı. Hz. Ali (a.s) de ona aynı h&uuml;rmeti g&ouml;sterir, sevgisini eksik etmezdi. Ali (a.s), Fatıma&#39;nın (a.s) y&uuml;ksek makamını ve derecesini bilirdi. Bir keresinde ş&ouml;yle demişti: &quot;Allah&#39;a yemin ederim ki, Allah onu katına alıncaya kadar, onu hi&ccedil; kızdırmadım, &uuml;zmedim. O da beni hi&ccedil;bir zaman kızdırmadı, hi&ccedil;bir emrime karşı &ccedil;ıkmadı.&quot;[3]</p>\n\n<p>\n	İmam Ali (a.s), &ouml;mr&uuml;n&uuml;n son demlerinde kendisine tavsiyelerde bulunmak isteyen Fatıma&#39;ya hatırlatır. Fatıma ş&ouml;yle der: &quot;Ey amcamın oğlu! Benden yalan bir s&ouml;z işittin mi? Bir ihanetimi g&ouml;rd&uuml;n m&uuml;? Benimle beraber olduğun g&uuml;nden beri bir kere olsun sana karşı &ccedil;ıktığıma şahit oldun mu?&quot; Ali (a.s) şu karşılığı verir: &quot;Allah&#39;a sığınırım. Sen, Allah&#39;ı en iyi bilenlerden birisin. En &ccedil;ok iyilik eden, en fazla O&#39;ndan korkan ve en &ccedil;ok O&#39;ndan sakınansın. Allah&#39;a yemin ederim ki, Resulullah&#39;ın (s.a.a) vefatıyla başıma gelen musibeti yeniden yaşattın bana. Senin vefatın, benim seni yitirmem, b&uuml;y&uuml;k bir musibettir benim i&ccedil;in. Biz Allah&#39;tan geldik ve O&#39;na d&ouml;neceğiz.&quot;[4]</p>\n\n<p>\n	Ebu Said el-Hudr&icirc;&#39;den rivayet edilir: Bir g&uuml;n Ali b. Ebu Talib (a.s) acıkmış bir h&acirc;lde sabahladı. Dedi ki: &quot;Ey Fatıma! Bana verebileceğin bir yiyecek var mı?&quot; &quot;Hayır.&quot; dedi, &quot;Babama peygamberliği, sana vasiliği bahşeden Allah&#39;a yemin ederim ki, benimle bu sabaha hi&ccedil;bir yiyecek &ccedil;ıkmadı ve iki g&uuml;nden beri yediğimiz hi&ccedil;bir şey yoktur. Sadece bir yiyecek vardı. Onu da, kendime ve Hasan ile H&uuml;seyin&#39;e tercih ederek sana vermiştim.&quot; Ali (a.s) dedi ki: &quot;Ey Fatıma! Bana s&ouml;yleseydin ya, sizin i&ccedil;in yiyecek bulmaya &ccedil;ıksaydım?&quot; Dedi ki: &quot;Ey Ebu&#39;l-Hasan! Sana, g&uuml;&ccedil; yetiremeyeceğin bir şeyi y&uuml;klemek hususunda Allah&#39;tan utanırım.&quot;[5]</p>\n\n<p>\n	İsl&acirc;m&#39;ın bu model karı kocası işte b&ouml;yle yaşadılar. &Ouml;rnek olmak hususunda &uuml;zerlerine d&uuml;şeni eksiksiz bir şekilde yerine getirdiler. Y&uuml;ksek İsl&acirc;m ahl&acirc;kına ilişkin birer g&ouml;z kamaştırıcı &ouml;rnek olarak parlak simalarıyla tarih sahnesindeki yerlerini aldılar. Nasıl olmasın ki? Resul-i Ekrem (s.a.a), zifaf gecesi Ali&#39;ye, &quot;Ey Ali! Ne g&uuml;zel eştir şu senin eşin!&quot; Fatıma&#39;ya da, &quot;Ey Fatıma! Ne iyi kocadır şu senin kocan!&quot; demişti.[6]</p>\n\n<p>\n	Bir keresinde de ş&ouml;yle demişti: &quot;Ali olmasaydı, Fatıma&#39;ya denk bir koca bulunmazdı.&quot;[7]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- Vesailu&#39;ş-Şia, 20/221, &Acirc;lu&#39;l-Beyt M&uuml;essesesi basımı</p>\n\n<p>\n	[2]- el-Menakıb, Harezm&icirc;, s.353, en-Neşru&#39;l-İsl&acirc;m&icirc; M&uuml;essesesi.</p>\n\n<p>\n	[3]- age.</p>\n\n<p>\n	[4]- Ravzatu&#39;l-Vaizin, 1/151.</p>\n\n<p>\n	[5]- Biharu&#39;l-Envar, 43/59</p>\n\n<p>\n	[6]- age. 43/117, 132</p>\n\n<p>\n	[7]- Keşfu&#39;l-Gumme, 1/472</p>','İmam Ali ve Fatıma (sa)’nın Evlilikleri','','publish','closed','open','','imam-ali-ve-fatima-sanin-evlilikleri','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2685',0,'post','',0),(2686,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; Hz Fatıma (a.s), Hz. Resulullah (s.a.a)&rsquo;in Hz. Hatice&rsquo;den doğan kızıdır. Resulullah (s.a.a)&rsquo;in davete başlamasının beşinci yılı, Cemadiy&rsquo;ul- Ahir ayının 20. Cuma g&uuml;n&uuml; doğmuşlardır.</p>\n\n<p>\n	&nbsp; Manen m&uuml;tevatir sayılabilecek hadisler gereğince Resulullah (s.a.a);</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kim Fatıma&rsquo;yı razı ederse beni razı etmiş, beni zarı eden de Allah&rsquo;ı razı etmiştir. Kim Fatıma&rsquo;yı gazaplandırırsa, beni gazaplandırmış, beni gazaplandıran da Allah&rsquo;ı gazaplandırmıştır.&rdquo; diye buyurmuştur.</div>\n</div>\n\n<p>\n	&nbsp; Bu hadis-i şerif bile Hz. Fatıma (a.s)&rsquo;ın g&uuml;nahlardan masum olduğunu g&ouml;stermekte ve Hz. Fatıma&rsquo;nın rıza ve gazabının h&uuml;ccet olduğunu ispatlamaktadır. Hz. Peygamber (s.a.a) Hz. Fatıma&rsquo;ya olan sevgisi vasfedilmeyecek derecedeydi. Resulullah (s.a.a); &ldquo;Fatıma benim bir par&ccedil;amdır.&rdquo; diye buyurduğu, yola &ccedil;ıktığında Hz. Fatıma&rsquo;nın evine uğradığı ve d&ouml;nd&uuml;ğ&uuml;nde de ilk uğradığı yerin O&rsquo;nun evi olduğu nakledilmiştir.</p>\n\n<p>\n	&nbsp; &ldquo;Ger&ccedil;ekten Allah, siz Ehl-i Beyt&rsquo;i her t&uuml;rl&uuml; ricsten (g&uuml;nah ve k&ouml;t&uuml;l&uuml;klerden) temizlemeği irade etmiştir&rdquo; ayet-i kerimesi nazil olduğunda, Hz. Resulullah&rsquo;ın &Uuml;mm-&uuml; Seleme&rsquo;nin evinde Hz. Ali&rsquo;yi, Hz. Fatıma&rsquo;yı, Hz. Hasan&rsquo;ı ve Hz. H&uuml;seyn&rsquo;i kendi abası altına toplayarak; &ldquo;Allah&rsquo;ım, şahit ol ki bunlar benim Ehl-i Beyt&rsquo;imdir&rdquo; buyurduğu ve bunun &uuml;zerine &Uuml;mm-&uuml; Seleme&rsquo;nin de; &ldquo;Ben de Ehl-i Beyt&rsquo;ten miyim?&rdquo; diye sorduğunu ve Hz Resulullah (s.a.a)&rsquo;in; &ldquo;Senin de makamın y&uuml;cedir, ama Ehl-i Beyt&rsquo;ten değilsin&rdquo; buyurduğu m&uuml;şterek hadislerce nakledilmiştir.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s), Hz. Ali&rsquo;nin eşidir. Resulullah (s.a.a); &ldquo;Ali olmasaydı Fatıma&rsquo;ya eş bulunmazdı.&rdquo; diye buyurmuştur. Hz. Ali&rsquo;nin savaş meydanlarındaki cihadına en b&uuml;y&uuml;k yardımcı Hz. Fatıma idi. Hz. Fatıma (a.s) eşinin evde bulunduğu ve bulunmadığı d&ouml;nemlerde evi en g&uuml;zel şekilde idare eder ve eşinin rızasını kazanırdı. Hz. Fatıma (a.s), Hz. Hasan ve Hz. H&uuml;seyn gibi İmamların annesidir. Cennetin gen&ccedil;lerinin efendileri olan Hz. Hasan ve Hz. H&uuml;seyn&rsquo;nin b&uuml;t&uuml;n g&uuml;zel hasletleri, annelerinin sahip olduğu ahlaki erdemleri yansıtan bir ayna olarak g&ouml;r&uuml;lmelidir.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s)&rsquo;ın z&uuml;ht ve ibadetine gelince, bir &ccedil;ok geceleri ibadetle ge&ccedil;irdiği nakledilir. Her namazdan sonra okunması s&uuml;nnet olan Fatımat&rsquo;&uuml;z-Zehra&rsquo;ya Resulullah tarafından bir hediye olarak &ouml;ğretilen Fatımat&rsquo;&uuml;z-Zehra Tesbihatı (34 defa Allah-u Ekber,33 defa Elhamdulillah, 33 defa S&uuml;bhanallah ) O Hazretin ibadetteki y&uuml;ce makamına bir işarettir.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Fatıma&rsquo;nın m&uuml;barek &ouml;mr&uuml; 18 sene gibi &ccedil;ok kısa bir s&uuml;re olmasına rağmen ilimdeki makamı o dereceye varmıştır ki Kur&rsquo;an&rsquo;nın tefsiriyle ilgili buyurukları Hz. Ali (a.s) tarafından kaleme alınmış, bu yolla meydana gelen kitap Ehl-i Beyt İmamlarının ilmi kaynaklarından biri olmuştur. B&ouml;ylece O Hazret sonradan gelen İmamlar i&ccedil;in bir muallime sayılmalıdır.</div>\n</div>\n\n<p>\n	&nbsp; Hz.Fatıma (a.s) Resulullah (s.a.a)&rsquo;ten sonra &ccedil;ok kısa bir s&uuml;re yaşamıştır. Bu s&uuml;re bazı nakıllere g&ouml;re, altı ay bazısına g&ouml;re de 95 veya 100 g&uuml;nd&uuml;r.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s) Medine&rsquo;de vefat etti ve vasiyeti &uuml;zerine geceleyin gizlice defnedildi; bu y&uuml;zden O Hazretin kabrinin yeri şimdiye kadar gizli kalmıştır.</p>','Hz. Fatıma’nın (sa) Hayatı','','publish','closed','open','','hz-fatimanin-sa-hayati','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2686',0,'post','',0),(2687,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	Hz. Fatıma&#39;nın (aleyhisselam) doğum tarihi hakkında İslam &acirc;limleri ihtilaf etmişlerdir. Ehl-i S&uuml;nnet &acirc;limleri &ccedil;oğunlukla Hazret&#39;in Hz. Resulullah&#39;ın bi&#39;setinden beş yıl &ouml;nce doğduğunu rivayet ederken, Ehl-i Beyt İmamları&#39;ndan gelen hadislerde daha &ccedil;ok Hz. Fatıma&#39;nın (aleyhisselam) bi&quot;setin beşinci yılının cemaziy&uuml;l&acirc;hır ayının yirmisinde cuma g&uuml;n&uuml; doğduğu belirtilmiştir.</p>\n\n<p>\n	&nbsp; Ebu Basir&#39;in naklettiği bir hadiste Hz. İmam Cafer Sadık (aleyhisselam) ş&ouml;yle buyurmuştur: &quot;Fatıma (aleyhisselam) Hz. Resulullah ( sallalhu aleyhi ve sellem) kırk beş yaşında iken cemaziy&uuml;l&acirc;hır ayının yirmisinde d&uuml;nyaya geldi. &Ouml;mr&uuml;n&uuml;n ilk sekiz senesini babasıyla birlikte Mekke&#39;de ge&ccedil;irdi. On sene de Medine&#39;de babasıyla beraber kaldı. Babasının vefatından sonra ise, sadece yetmiş beş g&uuml;n hayatta kaldı ve hicretin on birinci yılında cemaziy&uuml;l&acirc;hırın &uuml;&ccedil;&uuml;nde d&uuml;nyadan g&ouml;&ccedil;t&uuml;.</p>\n\n<p>\n	&nbsp;. . Fatıma&quot;nın (aleyhisselam) mutahhar varlığı karanlık gecede parlayınca, paklık, iyilik ve sevgi yepyeni bir renk kazandı ve kadın, y&uuml;ce Allah&quot;ın cemal ve haşmetinin simgesi olarak tarihe ge&ccedil;ti. Y&uuml;ce Allah bir meleğin aracılığı ile Hz. Muhammed&quot;den ( sallalhu aleyhi ve sellem) kızının adını Fatıma olarak se&ccedil;mesini buyurdu.</p>\n\n<p>\n	&nbsp; Peygamber efendimiz Hz. Fatıma&quot;yı &ccedil;ok &ouml;perdi. Eşi Ayşe bu harekete &ccedil;ok şaşırarak Resulullah&quot;tan (sallalhu aleyhi ve sellem) sebini sordu. Resulullah efendimiz ona ş&ouml;yle s&ouml;yledi: Mirac gecesinde cennete girdiğimde Cebrail bana cennetten bir meyve getirdi, ben de meyveyi yedim. Fatıma&quot;nın yaradılışı o meyvedendir ve ben Fatıma&quot;dan cennet kokusunu hissediyorum. Ne zaman cennetin kokusunu &ouml;zleyecek olursam Fatıma&quot;yı kokluyorum.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Y&uuml;ce Allah Fatıma&quot;nın (aleyhisselam) doğumu ile beşeriyete b&uuml;y&uuml;k bir nimet sundu ve onun bereketli varlığı ile insanlık yaşamını aydınlattı. İslam dininin insanların gelişmesi ve y&uuml;celmesi ile ilgili sunduğu programlar Hz. Fatıma&quot;nın kısa, ancak bereketli yaşamında g&ouml;ze &ccedil;arpıyor. Bir başka tabirle Hz. Fatıma peygamber efendimizin elinde islam dininin y&uuml;ce bir insandan beklediği şekilde yetişti.</div>\n</div>\n\n<p>\n	&nbsp; Hz. Fatıma&quot;nın (aleyhisselam) şahsiyeti &ccedil;ok boyutludur. Bu y&uuml;zden kendisi bir&ccedil;ok adla anılmaktadır. Hz. Fatıma&quot;ya Sıddıka denirdi, &ccedil;&uuml;nk&uuml; sadakat, yaşamının ayrılmaz par&ccedil;asıydı. Resulullah efendimizin eşi Ayşe&quot;den naklen şu rivayet s&ouml;ylenir: Peygamberden sonra Fatıma&quot;dan daha doğruyu s&ouml;yleyen g&ouml;rmedin.</p>\n\n<p>\n	&nbsp; Hz. Fatıma, peygamber efendimizin soyunun hayır ve bereket kaynağıdır. Bu y&uuml;zden m&uuml;bareke anılır. Resulullah efendimizin soyu kızı Fatıma aracılığı ile &ccedil;oğaldı ve bu s&uuml;re&ccedil; hala devam ediyor.</p>\n\n<p>\n	<strong>K&uuml;&ccedil;&uuml;k Yaşta Babasının Yardımına Koşması </strong></p>\n\n<p>\n	&nbsp; Hz. Fatıma &ccedil;ocukluk g&uuml;nlerinden itibaren Allah Resul&uuml;n&uuml;n hamisi olmaya &ccedil;alışmış, o k&uuml;&ccedil;&uuml;c&uuml;k elleriyle d&uuml;şmanların saldırıları karşısında babasına siper olmuş, babasının b&uuml;t&uuml;n h&uuml;z&uuml;n ve kederlerinde onun en fedak&acirc;r ortağı olmuştur. Tarih o Hazret&#39;in bu fedak&acirc;rlıklarını iftiharla kaydetmiştir.</p>\n\n<p>\n	&nbsp; Bir g&uuml;n m&uuml;şriklerden biri, Resulullah&#39;ı (sallalhu aleyhi ve sellem) sokakta g&ouml;r&uuml;nce, Hazret&#39;i incitmek i&ccedil;in başına bir miktar &ccedil;er-&ccedil;&ouml;p ve pislik d&ouml;kt&uuml;. &Acirc;lemlere rahmet olan Resulullah (sallalhu aleyhi ve sellem) ona karşılık vermedi ve bir şey s&ouml;ylemeden bu h&acirc;liyle eve d&ouml;nd&uuml;. Hz. Fatıma (aleyhisselam) babasının bu vaziyetini g&ouml;r&uuml;nce koşup derhal su getirdi, ağlar g&ouml;zle babasının başını ve y&uuml;z&uuml;n&uuml; yıkamaya başladı. Kızının bu &uuml;zg&uuml;n vaziyetini g&ouml;ren Hz. Resulullah (sallalahu aleyhi ve sellem), ona teskinlik vermek amacıyla ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kızım ağlama! Mutmain ol ki, Allah (celle celaluhu) babanı d&uuml;şmanların şerrinden koruyacak ve onlara galip kılacaktır.&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Yine bir g&uuml;n Hz. Fatıma (aleyhisselam), Mescid-i Haram&quot;da oturan bir grup k&acirc;firin, babasının katli i&ccedil;in komplo hazırladıklarını fark edince, ağlar bir g&ouml;zle eve d&ouml;n&uuml;p k&acirc;firlerin aldığı kararı ve uygulamak istedikleri komployu babasına haber vermiş ve b&ouml;ylece babasını muhtemel tehlikeye karşı korumuştur.</p>\n\n<p>\n	&nbsp; Bir g&uuml;n de Peygamber-i Ekrem&#39;in Mescid-i Haram&quot;da namaz kıldığı sırada m&uuml;şriklerden bir grup, Hazret&#39;le dalga ge&ccedil;ip alay etmeğe başladılar. Bu esnada onlardan biri o &ccedil;evrede yeni kesilmiş bir devenin rahmini alıp kan ve pisliği ile birlikte, secde h&acirc;linde olan o Hazret&#39;in sırtına attı. Orada hazır bulunan ve bu manzaraya şahit olan Fatıma (aleyhisselam) bu duruma &ccedil;ok &uuml;z&uuml;ld&uuml;; ağlayarak Resulullah&quot;ın yanına koştu ve devenin rahmini Hazret&#39;in sırtından alıp uzak bir yere atarak Hazret&#39;i onların bu saygısızlığına karşı korumaya başladı. Bu arada bu b&uuml;y&uuml;k saygısızlığa maruz kalan Hz. Resulullah&#39;ın (sallalahu aleyhi ve sellem) namazını bitirdikten sonra o insanlara beddua ettiği rivayet edilmiştir.</p>\n\n<p>\n	&nbsp; Fatıma (aleyhisselam) b&ouml;ylece k&uuml;&ccedil;&uuml;k yaşlarından itibaren bu &ccedil;eşit hadiseleri g&ouml;r&uuml;p babasının yardımına koşuyor, bir annenin yavrusunu savunduğu gibi Hazret&#39;i savunuyor ve babası i&ccedil;in adeta annelik yapıyordu. İşte bundan dolayı Resulullah (sallalu aleyhi vesellem) ona, &ldquo;&Uuml;mm&uuml; Eb&icirc;ha&rdquo; (Babasının annesi) lakabını vermişti.</p>\n\n<p>\n	<strong>Bir senettir Fatıma (aleyhisselam)</strong></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Fatıma (aleyhisselam) batıl karşısında hakkın, diğerlerinin karşısında M&uuml;sl&uuml;man kadının senedidir. Kadının tanınmasının ve değerinin, r&uuml;şt&uuml;n&uuml;n, kemalinin senedidir. İdeal bir eş, değerli bir anne &ouml;rneği, toplumun bir uzvu, kadınların hidayet meşalesi, yakarış timsali ve &ouml;rt&uuml;nmenin &ouml;rneği!</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Fatıma (aleyhisselam) Mazlumluğun senedidir... Bug&uuml;n aramızda değil ama &uuml;mmetin kurtuluşu ve ıslahı i&ccedil;in uğraşının dertli nalelerinin hatıraları bug&uuml;nk&uuml; gibi kulaklarımızı &ccedil;ınlatmaktadır. Mazlumca şahadeti, hakkın ve me&ccedil;hul kabrinin ilanı i&ccedil;in tarihin kalbine dikilmiş bir bayrak oldu. Selam olsun O&quot;na, babasına, eşine ve &ccedil;ocuklarına.</p>\n\n<p>\n	RABBİM şefaatlerine nail eylesin inşaallah aminn..</p>','Hz. Fatıma\"nın Doğumu','','publish','closed','open','','hz-fatimanin-dogumu-2','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2687',0,'post','',0),(2688,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; Hz. Ali ve Fatıma (a.s), Resulullah&rsquo;ın (s.a.a) tekfin ve tedfin işlerini bitirdikten sonra olup bitmiş bir işle karşılaştılar. Ebu Bekir hilafete tayin edilmiş ve M&uuml;sl&uuml;manlardan bir grup da ona biat etmişti.</p>\n\n<p>\n	&nbsp; Hz. Ali ve Hz. Fatıma&rsquo;nın bu durumu kabullenmeleri&nbsp; d&uuml;ş&uuml;n&uuml;lemezdi. Nitekim &ouml;yle de oldu. Hz. Ali, Hz. Fatıma ve Hz. Ali&#39;ye tabi olan Beni Haşim kabilesi ve ashabın ileri gelenlerinden bir grup Ebu Bekir&#39;e biat etmekten imtina ettiler. Ebu Bekir&#39;in alelacele hilafete getirilmesinin Hz. Resulullah&#39;ın (s.a.a) Ehl-i Beyt&#39;i ve &ouml;zellikle de Hz. Ali hakkındaki tavsiye ve buyruklarıyla &ccedil;eliştiğini savundular. Bununla da kalmayıp Hz. Ali ve Hz. Fatıma bu olay karşısında Hasan ve H&uuml;seyin&rsquo;in&nbsp; elinden&nbsp; tutarak Medine&rsquo;nin ileri gelen kişilerinin evlerine gidip onları yardıma &ccedil;ağırdılar, Peygamber&rsquo;in (s.a.a) tavsiyelerini onlara anlattılar.[1]</p>\n\n<p>\n	&nbsp; Hz. Ali ve Hz. Fatıma (a.s) bundan netice alamayınca menfi m&uuml;cadeleyi başlatmaya karar verdiler. Bir ka&ccedil; g&uuml;n b&ouml;yle ge&ccedil;ti. Bu arada &Ouml;mer, Ebu Bekir&rsquo;e; &ldquo;Ali ve yakınlarının dışında herkes sana biat etti, onlar biat etmezlerse, senin h&uuml;k&uuml;metin sağlam bir temele oturmuş sayılmaz.&nbsp; Ali&rsquo;yi &ccedil;ağır, onu biat etmeye zorla&rdquo; dedi. Ebu Bekir, &Ouml;mer&rsquo;in&nbsp; s&ouml;z&uuml;n&uuml; beğendi; bunun &uuml;zerine &Ouml;mer&#39;in amcası oğlu Konfoz&rsquo;a: &ldquo;Git Ali&rsquo;ye de ki; Resulullah&rsquo;ın halifesi! biat etmen i&ccedil;in mescide gelmeni istiyor!&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Konfoz, ka&ccedil; defa Ali&#39;nin (a.s) yanına gittiyse de Hz. Ali (a.s) Ebu Bekir&rsquo;in yanına gitmekten imtina etti. &Ouml;mer &ccedil;ok sinirlendi, Halid bin Velid, Konfoz ve diğerlerini yanına alarak Hz. Fatıma&rsquo;nın evine gitti. Kapıyı &ccedil;aldı ve; &ldquo;Ya Ali! Kapıyı a&ccedil;&rdquo; diye bağırdı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Fatıma (a.s) &ccedil;ok rahatsız olduğu halde kapının arkasına gelerek; &ldquo;Ey &Ouml;mer! Bizimle işin olmasın. Bırak kendi işimizle uğraşalım&rdquo; dedi. &Ouml;mer; &ldquo;Kapıyı a&ccedil;! Yoksa evi yakarım!!&rdquo; dedi.[2]</div>\n</div>\n\n<p>\n	&nbsp; Fatıma (a.s); &ldquo;Ey &Ouml;mer! Allah&rsquo;tan korkmuyor musun? İzinsiz olarak evime mi girmek istiyorsun?!&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s) her ne ettiyse &Ouml;mer&rsquo;i kararından caydıramadı. Bilakis, &Ouml;mer, kapıyı a&ccedil;madıklarını g&ouml;r&uuml;nce; &ldquo;Odun getirin de kapıyı yakayım!&rdquo; dedi. [3]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Nihayet &Ouml;mer kapıyı ateşe verdi. Sonra da şiddetle tekmelemeğe ve itmeye başladı. Kapı a&ccedil;ıldı, &Ouml;mer i&ccedil;eri girmek istedi. Hz. Fatıma (a.s) &Ouml;mer&rsquo;in &ouml;n&uuml;n&uuml; kesti. &Ouml;mer kılıfında olan kılıcıyla o Hazret&#39;i vurmaya başladı. Hazret belki de halk gaflet uykusundan uyanır ve Ali&rsquo;yi savunurlar diye ağlayıp feryat etmeye başladı. Hz. Fatıma&rsquo;nın ağlayıp yardım talebinde bulunmaları, o taş y&uuml;rekli insanlara hi&ccedil; tesir etmedi. Hatta o Hazret&#39;i d&ouml;vmeğe başladılar ve kam&ccedil;ıyla kolunu morarttılar! [4]</div>\n</div>\n\n<p>\n	&nbsp; Bilahare Hz. Ali&rsquo;yi yakaladılar ve iple bağlayıp &ccedil;ekerek mescide g&ouml;t&uuml;rmeye başladılar. Hz. Fatıma (a.s), Hz. Ali&rsquo;nin tehlikede olduğunu g&ouml;r&uuml;nce ileri atılarak sıkıca Ali&rsquo;nin elbisesinden asıldı ve &ldquo;Kocamı g&ouml;t&uuml;remezsiniz&rdquo; diye bağırmaya başladı. &Ouml;mer&#39;in amcası oğlu Konfoz, Hz. Fatıma&rsquo;nın, Ali&rsquo;nin elbisesini bırakmayacağını g&ouml;r&uuml;nce kam&ccedil;ıyla onun nazenin koluna vurmaya başladı. &Ouml;yle ki, hazret vefat ettiğinde, hen&uuml;z o kam&ccedil;ıların izi Hazret&#39;in pazısında bir pazıbent gibi g&ouml;r&uuml;lmekteydi!</p>\n\n<p>\n	&nbsp; Bu arada Fatıma (a.s) halkın izdihamı neticesinde kapı ile duvar arasında &ouml;yle bir sıkıştı ki, kaburga kemikleri kırıldı ve bu darbe sonucu rahminde olan &ccedil;ocuk da sıkt oldu! [5]</p>\n\n<p>\n	&nbsp; Bu hengamede Fatıma (a.s) baygın d&uuml;şm&uuml;şt&uuml;. Bir de kendine geldiğinde baktı ki, Ali&rsquo;yi mescide g&ouml;t&uuml;rm&uuml;şler. Durmak c&acirc;iz değildi artık, Ali&rsquo;nin canı tehlikedeydi, onu savunması gerekirdi. B&uuml;t&uuml;n bu ezikliğine rağmen kaburgası kırılmış olduğu halde evden &ccedil;ıktı ve Beni Haşim kadınlarından bir grupla birlikte mescide gitti. Ali&rsquo;yi tutukladıklarını g&ouml;r&uuml;nce onlara y&ouml;nelerek; &ldquo;Amcam oğlunu serbest bırakın, yoksa Allah&rsquo;a andolsun ki, sa&ccedil;larımı dağıtır, Peygamber&rsquo;in g&ouml;mleğini başımın &uuml;zerine atar, sizi Allah&rsquo;a şikayet ederim! Andolsun ki, Salih&#39;in devesi Allah&#39;a benim bu yavrularımdan daha aziz değildir&rdquo; diye seslendi.</p>\n\n<p>\n	&nbsp; Sonra da y&uuml;z&uuml;n&uuml; Ebu Bekir&rsquo;e&nbsp; &ccedil;evirerek ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kocamı &ouml;ld&uuml;r&uuml;p &ccedil;ocuklarımı yetim mi bırakmak istiyorsun? Onu bırakmazsan sa&ccedil;larımı dağıtır ve babamın kabrinin &uuml;st&uuml;nde Allah&rsquo;ı imdada &ccedil;ağırırım!&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Bu s&ouml;z&uuml; s&ouml;yledikten sonra Hasan ve H&uuml;seyin&rsquo;nin ellerinden tutarak Resulullah&#39;ın (s.a.a) kabrine doğru hareket etti... Hz. Ali (a.s) durumun &ccedil;ok tehlikeli olduğunu g&ouml;rd&uuml;, Selman&rsquo;a, Fatıma&rsquo;yı bu işten vazge&ccedil;irmesini s&ouml;yledi... Fatıma (a.s) Hz. Ali&rsquo;nin emrini duyunca; &ldquo;O emrettiği i&ccedil;in itaat ediyorum ve sabredeceğim&rdquo; dedi. [6]</p>\n\n<p>\n	<strong>Geceleyin Defnedilmesi </strong></p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s), imamet uğruna canı pahasına m&uuml;cadele eden ilk m&uuml;cahit idi. O bu m&uuml;cadelesinin kıyamete kadar unutulmamasını istiyordu. O kendinden sonra gelenlere, Beni Sakife&#39;de iş başına getirilen hilafet sisteminin meşru olmadığını, bu sistemin Peygamber-i Ekrem&#39;in kalbinin meyvesi olarak tanıttığı biricik kızına ne gibi zul&uuml;mler reva g&ouml;rd&uuml;ğ&uuml;n&uuml; bildirmek kararındaydı. İşte bunun i&ccedil;in Hz. Ali&rsquo;ye vasiyet ederek: &ldquo;Beni geceleyin kefenle ve gizli olarak toprağa ver. Kaburga kemiklerimi kıran, &ccedil;ocuğumun d&uuml;şmesine sebep olan ve malıma el koyan kimselerin cenazemin başında durmalarını istemem; kabrim de bilinmesin!&rdquo; [7] dedi.</p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	&nbsp; Hz. Ali de Hz. Fatıma&#39;nın (a.s) vasiyeti &uuml;zerine, kimseye haber etmeksizin ona geceleyin gizlice gus&uuml;l verip kefenledi ve sadece Selman, Ebuzer ve Mikdad gibi birka&ccedil;&nbsp; &ouml;zel ashabının iştirakiyle gizlice defnetti. Kabrinin tanınmaması i&ccedil;in de defnedildiği yeri yerle bir etti ve ayrıca kırk tane sembolik kabir yaptı! [8]</p>\n\n<p>\n	Vefat Tarihi</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s) babasından sonra bir ka&ccedil; aydan fazla yaşamamıştır. Bununla birlikte vefat tarihi hakkında muhtelif g&ouml;r&uuml;şler vardır. Kuleyni&rsquo;nin naklettiğine g&ouml;re Hz. Fatıma (a.s) babasından sonra 75 g&uuml;n, İbn-i Şehraşub&rsquo;un nakline g&ouml;re 72 g&uuml;n, Ebu&rsquo;l Ferec&rsquo;in nakline g&ouml;re 3 ay, Allame Meclisi&rsquo;nin rivayetlerine g&ouml;re 40 g&uuml;n veya 6 ay, İbn-i Cevzi&rsquo;nin nakline g&ouml;re 70 g&uuml;n ve İmam Bakır (a.s)&rsquo;dan naklolan bir rivayete g&ouml;re 95 g&uuml;n yaşamıştır. Ama hicretin 11. yılında vefat etmiş olduğunda ş&uuml;phe yoktur.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Fatıma&rsquo;nın ka&ccedil; yaşındayken vefat ettiğinde de ihtilaf vardır. Bu hususta 18, 28, 30 ve 35 yaşları olmak &uuml;zere beş g&ouml;r&uuml;ş vardır.</div>\n</div>\n\n<p>\n	&nbsp; Kabrinin nerede olduğuna gelince o da ihtilaflıdır. Bazıları, Resulullah&#39;ın (s.a.a) ravza-i mutahharasında metfun olduğunu s&ouml;ylemişlerdir. Meclisi, İbn-i Babeveyh&rsquo;den ş&ouml;yle nakletmiştir: &ldquo;Bana g&ouml;re sahih olan, Fatıma&#39;nın (a.s) kendi evinde defnedildiğidir. Binaen aleyh Beni &Uuml;meyye, Mescid-i Nebevi&rsquo;yi genişletince Fatıma&#39;nın (a.s) kabri mescidin i&ccedil;erisinde kalmıştır.&rdquo; Keşf&rsquo;ul-Ğumme&rsquo;nin m&uuml;ellifi de ş&ouml;yle yazıyor: &ldquo;Fatıma&#39;nın (a.s) Bak&icirc;&rsquo;de defnedildiği meşhurdur&rdquo; İbn-i Cevzi ise ş&ouml;yle yazıyor: &ldquo;Bazılarına g&ouml;re Hz. Fatıma (a.s) Akil&rsquo;in evinin yanında defnedilmiştir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] - El-İmamet-u ve&rsquo;s- Siyase, c.1,s. 12.</p>\n\n<p>\n	[2] Ensab&rsquo;ul- Eşraf, c.1,s.586. İkd&rsquo;ul- Ferid, c.5,s.12. Şerh-i Nehc&rsquo;ul- Belağa-i İbn-i Ebi&rsquo;l- Hadid,c.2,s.56.</p>\n\n<p>\n	[3] - İsbat&rsquo;ul- Vasiyye,s.110. Bihar-&uuml;l Envar, c.43,s.197. el-İmamet-u ve&rsquo;s- Siyase, c.2,s.12.</p>\n\n<p>\n	[4] -&nbsp; Bihar&rsquo;ul- Envar, c.43,s.197.</p>\n\n<p>\n	[5] - Bihar-&uuml;l Envar, c. 43, s.198.</p>\n\n<p>\n	[6] - Bihar-&uuml;l Envar, c. 43, s. 47, 197,198. Revzat&rsquo;ul- Kafi, s.199.</p>\n\n<p>\n	[7] - Bihar-&uuml;l Envar, c. 43, s. 199</p>\n\n<p>\n	[8] - Delail&rsquo;ul- İmamet. Menakıb-i İbn-i Şehraşub, c.3,s.36</p>','Hz.Fatıma (sa)\" a Yapılan Zulüm','','publish','closed','open','','hz-fatima-sa-a-yapilan-zulum','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2688',0,'post','',0),(2689,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; 1- Buh&acirc;r&icirc;, Sahih&#39;inde kendi senediyle Enes&#39;ten ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Resulullah&#39;ın (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), hastalığı ağırlaşmış, ağrısı &ccedil;oğalmıştı. Fatıma (sel&acirc;m&rsquo;ullahi aleyha), (Peygamber&rsquo;in bu halini g&ouml;r&uuml;nce): &quot;Eyvahlar olsun bana, babamın ağrı ve meşakkatı ne ağırdır!&quot; dedi. Resulullah (s.a.a): &quot;Bu g&uuml;nden sonra babanın meşakkat ve ağrısı olmaz.&quot; dedi.</p>\n\n<p>\n	Peygamber (s.a.a), vefat ettikten sonra da Hz. Fatıma (s.a) ş&ouml;yle diyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Eyvah babacığım, Rabbinin davetine icabet eden baba!</p>\n\n		<p>\n			Eyvah babacığım, yeri Firdevs cennetinde olan baba!</p>\n\n		<p>\n			Eyvah babacığım, vefat haberini Cebrail&#39;e verdiğimiz baba!&quot;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Ve Resulullah (s.a.a), defnolunduktan sonra ş&ouml;yle dedi: &quot;Ey Enes, Resulullah&#39;ın (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) &uuml;zerine toprak d&ouml;kme-ye g&ouml;nl&uuml;n&uuml;z nasıl razı oldu?&quot;</p>\n\n<p>\n	&nbsp; Bu hadisi Nes&acirc;i de muhtasar bir şekilde rivayet etmiştir. Nesa&icirc;&#39;nin ibaresi ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Resulullah (salla&rsquo;ll&acirc;hu aleyhi ve alih), vefat ettiğinde Fatıma, ona ağlayarak ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Eyvah babacığım, Rabbine ne kadar da yakındın baba!</p>\n\n		<p>\n			Eyvah babacığım, vefat haberini Cebrail&#39;e verdiğimiz baba!</p>\n\n		<p>\n			Eyvah babacığım, yeri Firdevs cenneti olan baba!&quot;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Bu hadisi Nesa&icirc;&#39;nin naklettiği ibareyle Hakim, M&uuml;sted-rek-&uuml;s Sahihayn&#39;de ve Ahmed ibn-i Hanbel, M&uuml;sned&#39;inde rivayet etmişlerdir. Ayrıca Hakim, bu hadisin Şeyhayn&#39;in şartına g&ouml;re sahih olduğunu da kaydetmiştir.</p>\n\n<p>\n	Yine bu hadisi Buh&acirc;r&icirc;&#39;nin, naklettiği şekliyle, İbn-i Sa&#39;d, Tabakat&#39;ında ve Hatib-i Bağdad&icirc; Tarih-i Bağdad&#39;da; rivayet etmişlerdir.</p>\n\n<p>\n	&nbsp; 2- İbn-i Mace, Sahih&#39;inde kendi senediyle Hammad ibn-i Zeyd&#39;den, o da Sabit&#39;den, o da Enes&#39;ten ş&ouml;yle rivayet etmişlerdir:</p>\n\n<p>\n	&nbsp; Hz. Fatıma (selamullahi aleyha), Peygamber (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) vefat ettiğinde, ş&ouml;yle diyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Eyvah babacığım, &ouml;l&uuml;m haberini Cebrail&#39;e verdiğimiz baba!</p>\n\n		<p>\n			Eyvah babacığım, Rabbine ne de yakındın baba!</p>\n\n		<p>\n			Eyvah babacığım, yeri Firdevs cenneti olan baba!</p>\n\n		<p>\n			Eyvah babacığım, Rabbinin davetine icabet eden baba!&quot;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Bu rivayeti nakleden Hammad; &quot;Sabit&#39;in bu hadisi naklettiğinde şiddetle ağladığını, ağlamaktan omuzlarının oynadığını g&ouml;rd&uuml;m.&quot; demiştir.</p>\n\n<p>\n	Yine İbn-i Mace, aynı babda Enes ibn-i Malik&#39;ten&nbsp; ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Fatıma bana, &ldquo;Ey Enes, nasıl Resulullah&#39;ın (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) &uuml;zerine toprak d&ouml;kmeğe g&ouml;nl&uuml;n&uuml;z razı oldu!&quot; dedi</p>\n\n<p>\n	&nbsp; Bu hadisleri Hakim de M&uuml;stedrek-&uuml;s Sahihayn&#39;de başka bir senetle rivayet etmiştir ve bu hadisin Şeyhayn&#39;in şartına g&ouml;re sahih olduğunu kaydetmiştir.</p>\n\n<p>\n	&nbsp; 3- Ahmed ibn-i Hanbel, M&uuml;sned&#39;inde kendi senediyle Enes&#39;ten&nbsp; ş&ouml;yle rivayet eder:</p>\n\n<p>\n	&nbsp; Biz Resulullah&#39;ı (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) defnedip d&ouml;nd&uuml;ğ&uuml;m&uuml;zde Fatıma ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp; &ldquo;Ey Enes, nasıl g&ouml;nl&uuml;n&uuml;z Resulullah&#39;ı (salla&rsquo;l-l&acirc;hu aleyhi -ve alihi- ve sellem) toproğa g&ouml;m&uuml;p d&ouml;nmeye razı oldu?!&rdquo;</p>\n\n<p>\n	&nbsp; 4- Beyhaki, S&uuml;nen&#39;inde kendi senediyle Enes&#39;ten&nbsp; ş&ouml;yle rivayet eder:</p>\n\n<p>\n	&nbsp; Allah&#39;ın Resul&uuml;&#39;n&uuml;n (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) &ouml;l&uuml;m hastalığı sırasında, Hz. Fatıma, (selam&rsquo;ullahi aleyha) onu kendi g&ouml;ğs&uuml;ne yasladı ve Resulullah&#39;ın rahatsızlığı &ccedil;ok şiddetliydi. Fatıma: &quot;Ah, babamın rahatsızlığı ne şiddetlidir!&quot; dedi. Peygamber (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), &quot;Artık bu g&uuml;nden sonra babanın bir rahatsızlığı kalmayacak.&quot; dedi.</p>\n\n<p>\n	&nbsp; Resulullah (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), defnolduktan sonra da Fatıma, bana hitaben &quot;Ey Enes, nasıl Resulullah&#39;ın &uuml;zerine toprak d&ouml;kmeye g&ouml;nl&uuml;n&uuml;z razı oldu?&quot; dedi.</p>\n\n<p>\n	&nbsp; 5- Ebu Nuaym de, Hilyet-&uuml;l Evliy&acirc;&#39;da kendi senediyle İmam Muhammed Bakır&#39;dan (aleyhi&rsquo;s-sel&acirc;m) ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Resulullah&#39;ın (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), vefatından sonra Hz. Fatıma&#39;nın (selamul-lahi aleyha), g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi&hellip;</p>\n\n<p>\n	Ve yine buyurdu ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Hz. Fatıma (selam&rsquo;ullahi aleyha), Peygamber&#39;den (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) sonra altı ay yaşamıştır.&quot;</div>\n</div>\n\n<p>\n	&nbsp; Bu hadisi İbn-i Sa&#39;d da, kendi Tabakat&#39;ında rivayet etmiştir.</p>\n\n<p>\n	&nbsp; 6- Askalani, Feth-ul B&acirc;ri&#39;de, Taberani&#39;nin, Aişe&#39;den ş&ouml;yle bir rivayet nakledildiğini kaydetmiştir:</p>\n\n<p>\n	&nbsp; Resulullah (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), Fatıma&#39;ya ş&ouml;yle dedi: &quot;Cebrail, m&uuml;sl&uuml;man-ların kadınları arasında hi&ccedil;birinin senin kadar musibete d&uuml;&ccedil;ar olmayacağını bana bildirmiştir. &Ouml;yleyse senin sabrın, onların hi&ccedil;birinden az olmamalıdır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Sahih-i Buh&acirc;r&icirc;, Bed&#39;&uuml;l Halk b&ouml;l&uuml;m&uuml;, S&uuml;nen-i Nes&acirc;i, c.1, s.261. M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.59. M&uuml;sned-i ibn-i Hanbel, c.3, s.197. Tabakat-ı İbn-i Sa&#39;d, c.2, s.83. Tarih-i Bağd&acirc;di, c.6, s.262.</p>\n\n<p>\n	2- Sahih-i İbn-i Mace, Cenazelerle ilgili hadislerin Peygamber&#39;in vefatı b&ouml;l&uuml;m&uuml;. M&uuml;stedrek-&uuml;s Sahihayn, c.1, s381.</p>\n\n<p>\n	3- M&uuml;sned-i Ahmed, c.3, s.204.</p>\n\n<p>\n	4- S&uuml;nen-i Beyhaki, c.3, s.409.</p>\n\n<p>\n	5- Hilyet-&uuml;l Evliy&acirc;, c.2, s.43. Tabakat-ı İbn-i Sa&#39;d c.2, s.40.</p>\n\n<p>\n	6- Feth-ul Ba&circ;ri, c.9, S.201.</p>','Hz. Fatıma\"nın Üzüntü Ve Ağıtı','','publish','closed','open','','hz-fatimanin-uzuntu-ve-agiti','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2689',0,'post','',0),(2690,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	Ahmed ibn-i Hanbel, &Uuml;mm&uuml; Selma&#39;dan ş&ouml;yle rivayet eder:</p>\n\n<p>\n	&nbsp; Hz. Fatıma&#39;nın (selam&rsquo;ullahi aleyha) vefatıyla sonu&ccedil;lanan hastalığı d&ouml;neminde ben, onun bakımını &uuml;stlenmiştim. Bir g&uuml;n onun durumu diğer g&uuml;nlere nispet iyi idi. Hz. Ali (aleyhi&rsquo;s-sel&acirc;m) da işlerinden dolayı evden ayrılmıştı.</p>\n\n<p>\n	&nbsp; Bana ş&ouml;yle dedi: &quot;Yıkanmam i&ccedil;in su hazırla.&quot; Ben su hazırladım ve d&ouml;kt&uuml;m; o da g&uuml;zel bir şekilde kendisini yıkadı. Sonra: &quot;Benim yeni elbiselerimi getir.&quot; dedi ve ben getirdim. Sonra: &quot;Benim yatağımı evin ortasına ser.&quot; dedi ve ben s&ouml;ylediğini yaptım. Ve o elini y&uuml;z&uuml;n&uuml;n altına koyup kıbleye y&ouml;nelerek yatağa uzandı. Sonra da:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Ey cariye, ben şimdi vefat edeceğim; ve ben yıkanmışım (kendimi p&acirc;k etmişim); kimse benim &uuml;zerimi a&ccedil;masın.&quot; (Bunu s&ouml;yledikten) Sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Sonra Hz. Ali (aleyhi&rsquo;s-sel&acirc;m) geldi ve ben ona olayı anlattım.&quot;[1]</div>\n</div>\n\n<p>\n	&nbsp; Bu hadisi Muhibbuddin Taber&icirc; de, Zehair-&uuml;l Ukb&acirc; kitabında &Uuml;mm&uuml; Seleme&#39;den rivayet etmiştir. Hakeza bu hadisi Ahmed (Menakıb&#39;ında) ve Dulab&icirc; de rivayet etmişlerdir. Yine bu hadisi İbn-i Esir de, &Uuml;sd-&uuml;l Gabe&#39;de &Uuml;mm&uuml; Selma&#39;dan rivayet etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Hz. Fatıma&#39;nın (sa) Cennete Uğurlanışı</strong></p>\n\n<p>\n	&nbsp; Muhibbuddin Taber&icirc;, Zehair-&uuml;l Ukb&acirc;&#39;da Hz. Ali&#39;den (aleyhi&rsquo;s-sel&acirc;m) Resulullah&#39;ın (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Benim kızım Fatıma, kıyamet g&uuml;n&uuml; mahşere gelir ve onun &uuml;zerinde hayat suyuyla yoğrulmuş bir keramet elbisesi olur; mahlukat ona bakarak şaşkına uğrarlar. Sonra ona cennetin elbiselerinden bir elbise giydirilir ve bu elbisenin &uuml;zerine yeşil yazıyla yazılır ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Hz. Muhammed&#39;in (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem), kızı Fatıma&#39;yı en g&uuml;zel surette ve en kamil heybet ile ve tam bir kerametle ve yeterli pay ile cennete dahil eyleyin.&rdquo; B&ouml;ylece bir gelin gibi etrafında yetmiş bin cariye ile cennete uğurlanır.[2]</p>\n	</div>\n</div>\n\n<p>\n	<strong>Hz. Fatıma (sa) Cennete Girecek Olan İlk Şahıstır</strong></p>\n\n<p>\n	&nbsp; Muttaki, Kenz-&uuml;l Umm&acirc;l&#39;da rivayet etmiştir ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Cennete girecek olan ilk şahıs Muhammed&#39;in (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) kızı Fatıma&#39;dır. Fatıma&#39;nın, bu &uuml;mmetteki yeri Beni İsrail&#39;deki Meryem&#39;in yeri gibidir.[3]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Muttaki, bu hadisi Ebu-l Hasan Ahmed ibn-i Meymun&#39;un Fazail-i Ali&#39;de (aleyhi&rsquo;s-sel&acirc;m) rivayet ettiğini ve Rafi&#39;in, Bedl ibn-i Mihbir&#39;den, o da Abdusselam ibn-i Aclan&#39;dan, o da Ebu Yezid el Meden&icirc;&#39;den, o da Resulullah&#39;tan (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) rivayet ettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp; Zeheb&icirc;, Mizan-&uuml;l İ&#39;tidal&#39;de senediyle birlikte Ebu H&uuml;reyre&#39;den bir hadis nakletmiş ve o hadisin sahih olduğunu da kaydetmiştir: Hadis ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Resulullah (salla&rsquo;ll&acirc;hu aleyhi -ve alihi- ve sellem) ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Cennete girecek olan ilk şahıs Fatıma&#39;dır.[4]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp; Zeheb&icirc;, bu hadisi Ebu Salah el-M&uuml;ezzin&#39;in &quot;Menakıb-ı Fatıma&quot;da (selam&rsquo;ullahi aleyha) rivayet ettiğini kaydet-miştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] M&uuml;sned-i Ahmed, c.6, s.461. Zeh&acirc;ir-&uuml;l Ukb&acirc;, S.53. &Uuml;sd-&uuml;l Gabe, c.5, s.590.</p>\n\n<p>\n	[2] Zeh&acirc;ir-&uuml;l Ukb&acirc;, s.48.</p>\n\n<p>\n	[3] Kenz-&uuml;l Umm&acirc;l, c.6, s.219.</p>\n\n<p>\n	[4] Mizan-&uuml;l İ&#39;tid&acirc;l, c.2, s.131.</p>','Hz. Fatıma\"nın (sa) Kendi Vefatını Bildirmesi','','publish','closed','open','','hz-fatimanin-sa-kendi-vefatini-bildirmesi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2690',0,'post','',0),(2691,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; Cabir b. Abdullah Ensari, İmam Muhammed Bakır&rsquo;a (a.s) ş&ouml;yle anlattı: Vaktiyle Allah Resul&uuml; (s.a.a) ile birlikte ikindi namazı kıldım ve ashap hazretin etrafına toplanmıştı. Birden bedeni zayıf ve &uuml;zerindeki elbiseleri yırtılmış, zayıf bir yaşlı adam yanımıza geldi.</p>\n\n<p>\n	&nbsp; Allah Resul&uuml; (s.a.a) onu karşılayarak &ouml;ne &ccedil;ıktı ve halini sordu. Yaşlı adam; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Ben a&ccedil;ım; bana yiyecek ver, &ccedil;ıplağım; beni giydir ve yoksulum; bana iyilikte bulun!&rdquo; diye arz etti.</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Benim, sana verecek bir şeyim yok, ancak seni birine g&ouml;ndereceğim, &ccedil;&uuml;nk&uuml; hayra kılavuzluk eden onu yapmış gibidir. Ey yaşlı adam! Allah ve Resul&uuml;n&uuml; (s.a.a) seven, Allah ve Resul&uuml;n&uuml;n de onu sevdiği kimsenin evine git! Git Fatıma&rsquo;nın (s.a) evine!&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Sonra Bilal&rsquo;e o yaşlı adamı Fatıma&rsquo;nın (s.a) evine g&ouml;t&uuml;rmesini buyurdu. Yaşlı adam Bilal ile birlikte Hz. Fatıma&rsquo;nın (s.a) evine gitti. Kapıya vardıklarında yaşlı adam y&uuml;ksek bir sesle ş&ouml;yle seslendi: &ldquo;Selam olsun size ey Peygamberin Ehlibeyti, ey meleklerin inip &ccedil;ıktıkları ev ve ey Cebrail-i Emin&rsquo;in indiği ev!&hellip; &ldquo; Hz. Fatıma (s.a) i&ccedil;eriden yaşlı adamın selamının cevabını verdi ve ona kim olduğunu sordu.</p>\n\n<p>\n	&nbsp; Yaşlı adam: &ldquo;Ben muhacirlerden yaşlı bir adamım. &Ccedil;ıplağım; bana elbise ver, a&ccedil;ım; bana yiyecek ihsan et! Allah sana merhamet etsin!&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (s.a) ve Hz. Ali (a.s) &uuml;&ccedil; g&uuml;nd&uuml;r oru&ccedil; tutmuş ve bir şeyler yememişlerdi ve Allah Resul&uuml; (s.a.a) bunu biliyordu.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (s.a) evden, Hz. Hasan (a.s) ve Hz. H&uuml;seyin&rsquo;in (a.s) &uuml;zerinde uyudukları sepilenmiş postu getirdi, yoksula verdi ve ş&ouml;yle buyurdu: &ldquo;Şunu al, Allah bundan daha iyisini sana versin!&rdquo;</p>\n\n<p>\n	Yaşlı adam: &ldquo;Ey Allah Resul&uuml;n&uuml;n kızı! Ben a&ccedil;lığımı size şik&acirc;yet ediyorum, şu postu ne yapayım, ben a&ccedil;ım&rdquo; dedi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp; Hz. Fatıma (s.a), elini m&uuml;barek boynuna g&ouml;t&uuml;rd&uuml; ve amcası Hamza&rsquo;nın (a.s) kızının hediye ettiği gerdanlığı a&ccedil;tı ve yaşlı adama uzatarak: &ldquo;Şunu al, sat (ve kendine yiyecek bir şeyler al) buyurdu.</span></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp; Yaşı adam gerdanlığı alarak doğru Peygamberin (s.a.a) mescidine gitti. Allah Resul&uuml; (s.a.a) ashabıyla birlikte oturmuştu. Yaşlı adam olayı anlatınca Allah Resul&uuml; (s.a.a) ağladı&hellip; Ammar Yasir ayağa kalkarak ş&ouml;yle arz etti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! İzin verin de şu gerdanlığı ben satın alayım!&rdquo; Allah Resul&uuml; (s.a.a): &ldquo;evet, satın alabilirsin, eğer cinler ve insanlar bu alışverişinde sana ortak olsalar Allah onların hi&ccedil;birine azap etmez!&rdquo; buyurdu.</p>\n\n<p>\n	Ammar, yaşlı adama d&ouml;nerek: &ldquo;Gerdanlığı ka&ccedil;a satıyorsun?&rdquo; dedi. Yaşlı adam; &ldquo;bir &ouml;ğ&uuml;n ekmek, et, Rabbimin huzurunda durup namaz kılabileceğim bir Yemani aba ve kendi vatanıma ailemin yanına d&ouml;nebileceğim bir altın dinar karşılığında bunu sana satarım&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Ammar ş&ouml;yle cevap verdi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Ben şu gerdanlığı 20 altın dinar, 200 dirhem, Yemani bir aba, bir deve ve bir &ouml;ğ&uuml;n et ve ekmek &ouml;deyerek senden satın alıyorum!&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Yaşlı adam: &ldquo;Sen ne kadar c&ouml;mert bir adamsın&rdquo; dedi. Ammar, yaşlı adamı yanında g&ouml;t&uuml;rerek ona gerdanlık i&ccedil;in vaat ettiği &uuml;creti teslim etti. Yaşlı adam Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yanına d&ouml;nerek ş&ouml;yle arz etti: &ldquo;Anam babam sana feda olsun ey Allah&rsquo;ın Resul&uuml;! İstediğim her şeyi elde ettim!&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) ona ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&rdquo; O halde sen de Fatıma&rsquo;nın iyiliğinin karşılığını ver!&rdquo; buyurdu.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;Yaşlı adam elini duaya a&ccedil;arak ş&ouml;yle dedi: &ldquo;Ya Rabbi! Tek mabud sensin ve sensin bizim tek rızk verenimiz! Ya rabbi! Sen Fatıma&rsquo;ya (s.a) &ndash;kıyamette- &ouml;yle bir şey ver ki ne bir g&ouml;z g&ouml;rm&uuml;ş ve ne de bir kulak işitmiş olsun!&rdquo;</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) yaşlı adamın duasına &acirc;min dedi ve sonra ashabına ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Allah şu yaşlı adamın ettiği duanın aynını d&uuml;nyada Fatıma&rsquo;ya (s.a) vermiştir; &ccedil;&uuml;nk&uuml; ben onun babasıyım ve b&uuml;t&uuml;n &acirc;lemlerde benim gibi biri yoktur. Ali onun kocasıdır; eğer Ali olmasaydı kızım Fatıma&rsquo;ya denk bir eş bulunmazdı, Allah Hasan ve H&uuml;seyin&rsquo;i ona bahşetmiştir ki onlar cennet gen&ccedil;lerinin efendileridirler&hellip; Allah, meleklerden bir grubu Fatıma&rsquo;yı (s.a) her a&ccedil;ıdan koruyup g&ouml;zetmeleri i&ccedil;in g&ouml;revlendirmiştir&hellip;&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Ammar, Hz. Fatıma&rsquo;nın gerdanlığına misk kokusu s&uuml;rd&uuml;kten sonra Yemani bir par&ccedil;aya sararak Sehm adındaki hizmetk&acirc;rına verdi ve ş&ouml;yle dedi: &ldquo;Şu gerdanlığı Allah Resul&uuml;ne ver ve seni Allah Resul&uuml;ne (s.a.a) bağışladım!&rdquo;</p>\n\n<p>\n	&nbsp; Hizmetk&acirc;r gerdanlığı Allah Resul&uuml;ne (s.a.a) teslim etti ve olup bitenleri anlattı. Allah Resul&uuml; (s.a.a): &ldquo;Bunları Fatıma&rsquo;ya g&ouml;t&uuml;r ve seni de Fatıma&rsquo;ya bağışlıyorum&rdquo; buyurdu. Sehm, Hz. Fatıma&rsquo;nın(s.a) huzuruna giderek olanları anlattı. Hz. Fatıma (s.a) gerdanlığı aldı ve o k&ouml;leyi de Allah yolunda azat etti. Sehm, g&uuml;lmeye başladı: Hz. Fatıma (s.a) &ldquo;Ni&ccedil;in g&uuml;l&uuml;yorsun?&rdquo; diye sorunca&rdquo; Sehm ş&ouml;yle cevap verdi: &ldquo;Şu gerdanlıktaki berekete g&uuml;l&uuml;yorum; a&ccedil; birini doyurdu, &ccedil;ıplağı giydirdi, yoksulu zengin etti, k&ouml;leye &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kazandırdı ve sonunda da sahibine geri d&ouml;nd&uuml;.&rdquo;</p>\n\n<p>\n	Allah Ehlibeyt&rsquo;in (a.s) şefaatini bizlere nasip etsin! &Acirc;min</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kaynak: Biharul Envar, c.43, s.56, h.50</p>','Hz. Fatıma’nın (s.a) Gerdanlığı','','publish','closed','open','','hz-fatimanin-s-a-gerdanligi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2691',0,'post','',0),(2692,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; İslam&rsquo;ın en b&uuml;y&uuml;k şahsiyetinin yegane kızı Hz. Fatıma (a.s) ev işlerini yapmaktan &ccedil;ekinmiyordu. Aksine ev işlerinde o kadar zahmet &ccedil;ekiyordu ki, Hz. Ali (a.s) onun bu kadar zahmet &ccedil;ekmesine &uuml;z&uuml;l&uuml;yor, kendisine acıyor ve hizmetlerini takdir ediyordu. Hz. Ali&prime;nın kendisiyle Hz. Fatıma&prime;nın yaşamını anlatan aşağıdaki s&ouml;zleri, Hz. Fatıma&prime;nın bu a&ccedil;ıdan katlandığı zorlukları a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir: Hz. Ali (a.s) ashaptan birine ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kendim ile Fatıma&rsquo;nın durumunu sana anlatmamı ister misin? Fatıma o kadar evime su taşıdı ki, kırba bedeninde iz bıraktı; o kadar el değirmeniyle buğday &ouml;ğ&uuml;tt&uuml; ki, elleri nasır bağladı; o kadar evde temizlik yaptı, evi s&uuml;p&uuml;rd&uuml; ki, elbiseleri bozardı, o kadar kazanın altında ateş yaktı ki, elbiseleri kararmaya başladı. Bu y&uuml;zden Fatıma&rsquo;ya; &prime;Peygamber&rsquo;in huzuruna gidip durumunu beyan edecek olursan ev işlerinde sana yardımda bulunacak bir hizmet&ccedil;i verir&prime; dedim.</div>\n</div>\n\n<p>\n	&nbsp; Bunun &uuml;zerine Fatıma Resulullah&rsquo;ın huzuruna gitti; Hazret&prime;in bir grup sahabeyle sohbet ettiğini g&ouml;r&uuml;nce ihtiyacını izhar etmekten utanıp bir şey s&ouml;ylemeden geri d&ouml;nd&uuml;. Resulullah (s.a.a) Fatıma&rsquo;nın bir hacetten dolayı geldiğini anlamıştı. İşte bundan dolayı o g&uuml;n&uuml;n sabahı evimize teşrif buyurdular, selam verdiler, biz de cevap verdik. Eve girip yanımızda oturarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &prime;Fatıma&prime;cığım, d&uuml;n gece ne maksatla bizim eve geldin?&prime; Fatıma hacetini arz etmekten utandı. Bu sırada ben ş&ouml;yle dedim: &prime;Ya Resulallah! Fatıma o kadar su taşımış ki, kırbanın başı g&ouml;ğs&uuml;nde iz bırakmış, o kadar el değirmeni &ccedil;evirmiş ki, elleri nasır bağlamış... Ben bu durumu g&ouml;r&uuml;nce ona; &prime;Eğer babanın yanına gidip bir hizmet&ccedil;i istemiş olursan, seni bu durumdan kurtarır&prime; dedim.</p>\n\n<p>\n	&nbsp; Bunun &uuml;zerine, Resulullah (s.a.a) ş&ouml;yle buyurdular: &prime;Fatıma&prime;cığım, hizmet&ccedil;iden daha hayırlı olan bir şeyi sana &ouml;ğreteyim mi? Her g&uuml;n otuz &uuml;&ccedil; defa &prime;subhanallah&prime;, otuz &uuml;&ccedil; defa &prime;el-hamdu lillah&prime; ve otuz d&ouml;rt defa da &prime;Allahu ekber&prime;<span>[1]</span> zikrini s&ouml;yle; bu zikir y&uuml;z defadan fazla değildir; fakat bunun amel defterinde bin sevabı vardır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Fatıma&prime;cığım, eğer bunu her g&uuml;n sabahleyin s&ouml;ylersen, Allah d&uuml;nya ve ahiret işlerinde sana kifayet eder&prime;</div>\n</div>\n\n<p>\n	&nbsp; Bu arada Fatıma (a.s), babasının cevabında &uuml;&ccedil; defa: &ldquo;Allah ve Resul&uuml;nden razı oldum&rdquo;diyerek rizayetini izhar etti.<span>[2]&nbsp;</span></p>\n\n<p>\n	&nbsp; Evet, Hz. Fatıma (a.s), Peygamber (s.a.a) gibi y&uuml;ce bir şahsiyetin kızı ve Arap kahramanlarının burnunu yere s&uuml;ren&nbsp; Hz. Ali gibi&nbsp; bir kahramanın eşi olmasına rağmen, evde bir hizmet&ccedil;i gibi &ccedil;alışmaktan arlanmıyordu. O da pekala l&uuml;ks bir hayat s&uuml;rd&uuml;rebilirdi. Ama Ehl-i Beyt ailesinden bunu beklemek yanlıştır. &Ccedil;&uuml;nk&uuml; onlar Allah&rsquo;ın rızasını hi&ccedil;bir şeyle değişmezlerdi, onlar &ccedil;alışmayı ibadet bilirlerdi.</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>[1]</span> - Bihar-&uuml;l Envar c. 43, s. 16, 19; Keşf&rsquo;ul- Ğumme, c.2,s.93.</p>\n\n<p>\n	<span>[2]</span> - Bazı rivayetlerde de 34 defa &ldquo;Allahu Ekber&rdquo; 33 defa &ldquo;Elhamdulillah&rdquo; ve 33 defa &ldquo;Subhanallah&rdquo;diye ge&ccedil;miştir. Şehid-i Sani, &ldquo;D&uuml;nya ahiretin tarlasıdır&rdquo; hadisini şerh ettiği makalesinde; &ldquo;Bu hadis iki &ccedil;eşit nakledilmiştir, biz&nbsp; Subhanallah&rsquo;ı &ouml;ne ge&ccedil;irmiş olan rivayeti zikrediyoruz&rdquo;diyor.&nbsp;</p>','Hz. Fatıma\"nın Ev İşlerine Bakması','','publish','closed','open','','hz-fatimanin-ev-islerine-bakmasi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2692',0,'post','',0),(2693,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp;&nbsp; &nbsp;BİSMİLLAHİRRAHMANİRRAHİM</p>\n\n<p>\n	&nbsp;&nbsp;İnsanlar vardır ;varlıkları ile yoklukları fark edilmez,insanlar vardır boşlukları hi&ccedil;bir şekilde doldurulmaz ve yokluklarının acısı dinmez.Hz.Fatıma selamullah aleyha kainatın yaratılmasında yaratılışın gayesi olarak t&uuml;m insanlar i&ccedil;in yeri doldurulmayacak&nbsp; ve &ouml;rnek alınacak bir insan.Ama onu &ouml;rnek almak demek onun yaşam felsefesini anlayıp ,idrak edip uygulamak demektir.Hz.Fatıma bir anne,bir eş,bir evlat ve m&uuml;mine bir hanım olarak &ccedil;ok etkin bir timsal oluşturmuştur yaşayan insanlara.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		O Kuran-ı Kerimin timsalidir, o sabrın &ouml;rneğidir. Babası Hz. Muhammed (s.a.v)gibi hakkaniyetin, doğruluğun, imanın, g&uuml;zelliğin &ouml;rneği ve kendisidir. Kevser suyu ilk onu yıkamıştır.</div>\n</div>\n\n<p>\n	&nbsp; Hz. Hatice&rsquo;nin doğumundan sonra cennet elbisesi ilk ona giydirilmiştir.Ve şahadet giysisini giymeden &ouml;nce yıllarca mazlumiyet ,acı ve &uuml;z&uuml;nt&uuml; giysisini giymiş hayatının her merhalesinde y&uuml;ce Rabbimin sınavları ile imtihan edilmiş ve o g&uuml;l goncası 18 yıllık zaman gibi bir zamanda solmadan &ouml;nce t&uuml;m sınavlarını başarı ile kazanarak asırlara nasıl yaşanacağının ve nasıl &ouml;l&uuml;neceğinin eşsiz &ouml;rneğini g&ouml;stermiştir.</p>\n\n<p>\n	&nbsp;&nbsp;Bir &ccedil;ocuk olarak annesini k&uuml;&ccedil;&uuml;k yaşta kaybedince hayatın gamlı, zorlu ve h&uuml;z&uuml;n dolu y&uuml;k&uuml;n&uuml; o k&uuml;&ccedil;&uuml;c&uuml;k omuzlarında taşımıştı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Muhammet Mustafa&rsquo;nın (s.a.v.)her daim yanında, yakınında, arkasında olarak peygamber efendimiz&nbsp; tarafından&nbsp; &Uuml;mm&uuml; Ebiha yani babasının annesi lakabı ile taltiflendirilmişti.</div>\n</div>\n\n<p>\n	&nbsp; Ya Rabbi ne muazzam, ne m&uuml;thiş, ne efsun bir şey bu. Kainatın efendisinin kızı olma şerefi yetmez bir de kainatın efendisinin annesi olacak kadar sabır, hoşg&ouml;r&uuml;, yakınlık, vefa ve samimiyet &ouml;rneği. Bir evlat darda kaldığında annesini arar. Onun kollarının arasında g&ouml;nl&uuml; mutmain olur, kalbi s&uuml;kuta ererek dinginleşir. Peygamber efendimiz de Hz. Fatıma&rsquo;nın( selamullah aleyha) o k&uuml;&ccedil;&uuml;k omuzlarında bir anne şefkatini, beklentisiz sevgiyi hissettiğindendir ki Hz. Fatıma&rsquo;ya&nbsp; &Uuml;mm&uuml; Ebiha unvanını vermişti. O verdiğinden değil Hz.Fatıma&nbsp; hak ederek aldığından dolayıdır ki bu unvan &ouml;nemlidir. Bir mubahale&nbsp; sahnesi ve sahnedeki etkin rollerden biri de Hz,Fatıma.Ve ayette &ccedil;ağırın kadınlarınızı ve &ccedil;ağırın &ccedil;ocuklarınızı denilerek yine o kastediliyor.</p>\n\n<p>\n	&nbsp;&nbsp;M&uuml;sl&uuml;manlık fidanının&nbsp; filizlendirilmeye &ccedil;alışıldığı zor, &ccedil;etin ve gam y&uuml;kl&uuml; yolda muvahhid Hz. Fatıma yine sahnede.Hz. Peygamber&nbsp; &ldquo;Onu inciten beni incitir &ldquo;&nbsp; dememiş miydi? Ama incittiler seni ya Fatıma. Senin kadrini, kıymetini bilmeden kendi acziyet girdaplarında aslında kendilerini boğduklarını ve kendilerine cehennem azığı hazırladıklarını bilerek ama &ouml;nemsemeyerek kendi gafletlerinin kurbanları olarak seni incittiler.Ama senin fiziksel ve ruhsal incinmen asırlar sonra bile m&uuml;min insanlara &ouml;rnek teşkil edecektir. Direnişlerinin kırıldığını hissettikleri son merhalelerinde tekrar diren&ccedil; kazanıp kuvvetlenmelerine neden olacaktır.Tıpkı demirin d&ouml;v&uuml;l&uuml;rken su ile temasında &ccedil;eliğe d&ouml;nmesi gibi m&uuml;min insanlar da senin yaşadığın olaylar karşısında g&ouml;sterdiğin azim ve sebat pınarını kana kana i&ccedil;menden ilham alarak seni &ouml;rnek almaya &ccedil;alışacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;Nice yuvalar var boşanan &ccedil;iftler nedeniyle tarumar olmuş. Nice evler var&nbsp; eşlerin birbirini anlamamasından, yaptıkları hataları g&ouml;r&uuml;p telafi etmemelerinden dolayı ışıkları s&ouml;nm&uuml;ş.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Keşke senin eşine ve eşinin de sana olan muhabbetleri bilinerek evlilik d&uuml;zeniniz evlerde&nbsp; uygulanabilseydi g&uuml;n&uuml;m&uuml;zde.</div>\n</div>\n\n<p>\n	O zaman&nbsp; bu kadar fazla evlilikle ilgili acılar yaşanmazdı. İlham alınan şahsiyet doğru ama uygulayan şahsiyetler yok ne yazık ki.</p>\n\n<p>\n	&nbsp;&nbsp;Hangi g&ouml;n&uuml;l zul&uuml;mlere vakarlı, onurlu bir şekilde senin gibi cevap verebilir.Ve hangi g&ouml;n&uuml;l&nbsp; o engin muhabbetten sonra seni kaybetmenin acısına dayanabilir. Hem de &ouml;yle bir acı ki bu dayanılmaz, tarifi yapılamaz. Sen ey Aliyyul Murteza !,sen ey Hayber&nbsp; Fatihi ! sen ey Allah&rsquo;ın Aslanı! daha yeni filizlenen İslam ağacının maslahatı i&ccedil;in&nbsp; &ldquo; İslam dininde ilk fitneyi ben sokmak istemiyorum&rdquo;&nbsp; diyerek yapılan zul&uuml;m karşısında yalnızca susacak ve bunu yapanlara cevap vermeyeceksin. O eşsiz bedeni kendi ellerinle yıkayıp, gus&uuml;l verdiğinde ağlayan g&ouml;zyaşlarına gecenin sessizliği şahit, ağlayan melekler şahit, ağlayan arş ve g&ouml;k şahit. Yaşanılan bu ızdırapları anlatmaya elem dolu hi&ccedil;bir c&uuml;mle yeterli gelmez, hi&ccedil;bir ağıt anlatamaz, hi&ccedil;bir benzetme yapılamaz.</p>\n\n<p>\n	<strong>Cansel Yanar </strong></p>','Nümune Kadın, Hz.Fatıma (s.a)','','publish','closed','open','','numune-kadin-hz-fatima-s-a','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2693',0,'post','',0),(2694,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; O&rsquo;nun hayatının b&uuml;t&uuml;n y&ouml;nleri birer dersti insanlar i&ccedil;in. Tevella teberra, m&uuml;şterek hedef uğruna eşle omuz omuza m&uuml;cadele, işlerde sefa ve ihl&acirc;s, g&ouml;reve bağlılık, insanlara yardım, hakkı beyan, fedak&acirc;rlık, zalimler karşısında sebat, hicap dersi ve daha niceleri.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Babaya saygı, babanın hakkını savunma, haklarına riayet, eşinin yarı yaveri, ahdine bağlı bir anne, eğitmen, şefkatli ve iman ve ahlak &ouml;ğreten ve daha bir&ccedil;ok &ouml;zellik. Kısaca Muhammed (s.a.a) mektebinin bir &ouml;rneği!</div>\n</div>\n\n<p>\n	<strong>Ders almanın sırları</strong></p>\n\n<p>\n	&nbsp; Hz. Fatıma&rsquo;nın sevenleri saadet yolunun takip&ccedil;ileri olduklarına g&ouml;re, onun hayatını incelerken şu hususlara dikkat etmesinde fayda vardır:</p>\n\n<p>\n	&nbsp;<strong> 1-</strong> Hz. Fatıma ve tevhit, takva, varlık boyutlarını geliştirme, kişisel hayatı ve kendini yetiştirme yolundaki &ccedil;abası.</p>\n\n<p>\n	&nbsp; <strong>2- </strong>Allah&rsquo;la olan irtibatı, ibadeti, itaati, teslimiyeti, istimdat, tevekk&uuml;l, hedef, Allah korkusu ve &uuml;mit.</p>\n\n<p>\n	&nbsp;<strong>&nbsp;3-</strong> İnsanlarla olan irtibatı, baba, anne, aile fertleri, eş, &ccedil;ocuklar, hizmet&ccedil;iler, dost, d&uuml;şman, m&uuml;min, k&acirc;fir, m&uuml;şrik ve m&uuml;nafık.</p>\n\n<p>\n	&nbsp;<strong> 4-</strong> D&uuml;nya, d&uuml;nyanın değeri, ondan beklenti, d&uuml;nyadaki vazifesi, tutum ve bakış a&ccedil;ısı.</p>\n\n<p>\n	&nbsp;<strong> 5-</strong> Bu d&uuml;nyanın olayları, nimetler, su, toprak, hayvan, hak, batıl, gelişimin sebep ve manileri, g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyen unsurlar.</p>\n\n<p>\n	&nbsp;<strong> 6- </strong>Siyasi ger&ccedil;ekler, sosyal, ekonomik, k&uuml;lt&uuml;rel, fakirlik ve zenginlik ve bu ikisinin doğurduğu olgular.</p>\n\n<p>\n	&nbsp; Bu inceleme ve araştırmaların sonucu yollar aydınlanır. İşte o zaman hayatımızı bu marifetin &uuml;zerine oturtmak i&ccedil;in g&uuml;&ccedil;l&uuml; bir azim ve iradeye ihtiyacımız var.</p>\n\n<p>\n	<strong>Bir senettir Fatıma (a.s.)</strong></p>\n\n<p>\n	&nbsp; Fatıma (a.s.) batıl karşısında hakkın, diğerlerinin karşısında M&uuml;sl&uuml;man kadının senedidir. Kadının tanınmasının ve değerinin, r&uuml;şt&uuml;n&uuml;n, kemalinin senedidir. İdeal bir eş, değerli bir anne &ouml;rneği, toplumun bir uzvu, kadınların hidayet meşalesi, yakarış timsali ve &ouml;rt&uuml;nmenin &ouml;rneği!</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Fatıma (a.s.) Mazlumluğun senedidir... Bug&uuml;n aramızda değil ama &uuml;mmetin kurtuluşu ve ıslahı i&ccedil;in uğraşının dertli nalelerinin hatıraları bug&uuml;nk&uuml; gibi kulaklarımızı &ccedil;ınlatmaktadır.</div>\n</div>\n\n<p>\n	&nbsp;Mazlumca şahadeti, hakkın ve me&ccedil;hul kabrinin ilanı i&ccedil;in tarihin kalbine dikilmiş bir bayrak oldu. Selam olsun O&rsquo;na, babasına, eşine ve &ccedil;ocuklarına.</p>\n\n<p>\n	&nbsp; Adamın birisi hanımını Hz. Fatıma&#39;ya (a.s.) g&ouml;ndererek &quot;Git Resulullah&#39;ın kızına sor ki, acaba ben sizin Şialarınızdan mıyım? dedi.</p>\n\n<p>\n	&nbsp; Kadın Hz. Fatıma&#39;ya gelip sorunca, ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Eğer bizim emrettiklerimize amel edip, nehy ettiklerimizden ka&ccedil;ınıyorsa, evet bizim Şialarımızdan (takip&ccedil;ilerimizden) sayılır; yoksa değil.&quot;</div>\n</div>\n\n<p>\n	&nbsp; Kadın d&ouml;n&uuml;p kocasına aynen cevabı aktardı. Bu cevabı duyan kocası: &quot;Eyvah!&quot; dedi, kimdir g&uuml;nahtan, hatalardan (tamamen) uzak kalabilen? O halde ben ebedi olarak ateşte kalacağım. Kadın tekrar Hz. Fatıma&#39;ya d&ouml;n&uuml;p kocasının bu tepkisini iletince, Hz. Fatıma bu sefer şu cevabı verdi:</p>\n\n<p>\n	&nbsp; &quot;Kocana s&ouml;yle ki zannettiği gibi de değildir. Bizim (ger&ccedil;ek) Şialarımız cennetin en se&ccedil;kinlerindendir. Ancak bizi sevip de (her) emir ve nehyimize uymayanlar; onlar bizim (ger&ccedil;ek) Şiamız değillerdir; fakat bununla birlikte yine de temizlendikten sonra cennete gireceklerdir. Ş&ouml;yle ki; başlarına gelen sıkıntı ve belalarla g&uuml;nahları temizlenir. Bunlarla da temizlenip bitmezse, kıyamet ve mahşer g&uuml;n&uuml; arasındaki sıkıntı ve zorluklarla temizlenirler; bununla da bitmezse bu sefer cehennemin &uuml;st tabakasında azaplanarak temizlenir ve bilahare Allah bizim muhabbetimiz h&uuml;rmetine onları cehennemden kurtarır yahut biz onları kendi yanımıza g&ouml;t&uuml;r&uuml;r&uuml;z.&quot;</p>\n\n<p>\n	&nbsp;&nbsp; Bir kadın, Hz. Fatıma&#39;nın (a.s) yanına gelip ş&ouml;yle dedi: &quot;Benim zayıf bir annem vardır; onun namazıyla ilgili soruları vardır; cevaplarını sizden &ouml;ğrenmem i&ccedil;in beni buraya g&ouml;nderdi.&quot; Hz. Fatıma onun bir sorusunu cevaplandırdı. O başka bir soru sordu; Hz. Fatıma (a.s) onu da cevaplandırdı; b&ouml;ylece on soruya kadar sordu ve cevaplarını aldı. Bunun &uuml;zerine &ccedil;ok soru sorduğu i&ccedil;in utanarak ş&ouml;yle dedi: &quot;Size fazla zahmet vermiş olmayayım, ey Allah&#39;ın Resul&uuml;&#39;n&uuml;n kızı.&quot; Hz. Fatıma ş&ouml;yle buyurdu: &quot;Ne kadar sorun varsa, hi&ccedil; &ccedil;ekinmeden sor. Acaba bir adam, ağır bir y&uuml;k&uuml;, bir g&uuml;n boyunca, bir damın &uuml;zerine &ccedil;ıkarmak i&ccedil;in bin dinar karşılığında kiralanırsa, bu iş ona zor gelir mi?&quot; O kadın hayır dedi. Hz. Fatıma ş&ouml;yle devam etti:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;&Ouml;yleyse bilmelisin ki ben senin her sorunun cevabını vermek karşılığında, yerle Arş&#39;ın arasını dolduracak inciden daha fazla bir m&uuml;kafatla karşılaşacağım i&ccedil;in, bu iş bana zor gelmemelidir.&quot;</div>\n</div>','Hz. Fatıma ve Dersler','','publish','closed','open','','hz-fatima-ve-dersler','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2694',0,'post','',0),(2695,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Allah-u Teal&acirc; ş&ouml;yle buyuruyor:</p>\n\n		<p>\n			&ldquo;Rahman, Rah&icirc;m Allah&rsquo;ın adıyla. (Ey Habibim!) Biz sana Kevser&rsquo;i verdik. Şu h&acirc;lde Rabbin i&ccedil;in namaz kıl ve (tekbir alırken) ellerini boğazına kadar kaldır. Ş&uuml;phesiz asıl soyu kesik olan, sana kin duyandır.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kur&rsquo;an-ı Kerim, a&ccedil;ık ve anlaşılır bir kitap olarak beşerin istifadesine sunulmuştur ki onun ayetleri &uuml;zerinde dikkatle d&uuml;ş&uuml;ns&uuml;nler, ondan azami derecede faydalansınlar. Kur&rsquo;an &uuml;zerinde ne kadar dikkatlice d&uuml;ş&uuml;n&uuml;r ve onu derin bir şekilde m&uuml;tal&acirc;a edersek, yeni yeni bilgilere ulaşırız ve y&uuml;z&uuml;m&uuml;ze yepyeni kapılar a&ccedil;ılır. Burada Hz. Fatıma-ı Zehra&rsquo;nın bereketli doğum g&uuml;n&uuml; m&uuml;nasebetiyle m&uuml;barek Kevser suresini ele alıp, Kur&rsquo;an &uuml;zerinde tefekk&uuml;r ederek nasıl yeni bilgilere ulaşıldığının bir &ouml;rneğini sunacağız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu m&uuml;barek sure hakkında &ccedil;ok s&ouml;z s&ouml;ylenmiştir, ama bizim &ccedil;abamız, bu surenin tefsirinde yeni bir mesaj sunabilmektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Asıl bahsimize girmeden &ouml;nce giriş olarak bir konuya değinmek istiyoruz: Kur&rsquo;an-ı Kerim&rsquo;in 114 suresi i&ccedil;erisinde en k&uuml;&ccedil;&uuml;k ve en kısa sure, Kevser suresidir. &Ccedil;&uuml;nk&uuml; &uuml;&ccedil; ayetten fazla değildir. Kur&rsquo;anı kerimde &uuml;&ccedil; ayetli olan sureler Asr suresi, Nasr suresi ve Kevser suresidir ve bunlar i&ccedil;erisinde en kısa olanı, Kevser suresidir. Nasr suresi 19 kelimeden, Asr suresi ise 14 kelimeden oluşur, oysa Kevser suresi 10 kelimeden meydana gelmiştir. Harf hesabıyla da Nasr suresi 77 harf, Asr suresi 68 harf ve Kevser suresi 42 harften m&uuml;teşekkildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Değinmek istediğimiz konu şudur: Bu sure, bu kadar kısa olmasına rağmen Kur&rsquo;an-ı Kerim&rsquo;in b&uuml;t&uuml;n ayetleri i&ccedil;in ge&ccedil;erli olan genel mucizev&icirc; y&ouml;n&uuml;n&uuml;n yanında birka&ccedil; ayrı mucizev&icirc; y&ouml;ne de sahiptir ki, bahsimizin arasında onlara işaret edeceğiz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şimdi asıl bahsimize ge&ccedil;elim: Bu sure, Hz. Fatıma ile ilgilidir. Allah-u Teal&acirc;, Peygamberine ş&ouml;yle hitap ediyor: <span>&ldquo;Biz sana Kevser&rsquo;i verdik</span><span>.&rdquo;</span> Yani Zehra&rsquo;yı verdik.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Acaba Hz. Fatıma-ı Zehra&rsquo;nın adı Kevser midir ki bu sure bu şekilde tefsir ve terc&uuml;me ediliyor? Hz. Fatıma&rsquo;nın isimlerine baktığımızda o isimlerin i&ccedil;inde &ldquo;Kevser&rdquo;in zikredilmediğini g&ouml;r&uuml;yoruz. Bu y&uuml;zden Hz. Fatıma-ı Zehra&rsquo;nın ismi Kevser olmadığı i&ccedil;in bu ayet-i kerimenin anlamı, &ldquo;Biz sana Zehra&rsquo;yı verdik.&rdquo; şeklinde anlaşılmamalıdır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Aynı şekilde bu m&uuml;barek sureyle ilgili hadislere baktığımızda bu ayet-i kerimede Kevser&rsquo;in Hz. Fatıma-ı Zehra olduğuna dair bir hadis bulunmamaktadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse Kevser&rsquo;in Hz. Fatıma-ı Zehra&rsquo;nın isimlerinden biri olmadığına ve Hz. Fatıma&rsquo;nın Kevser olduğuna dair bir hadis bulunmadığına g&ouml;re, bazı &acirc;limler ve m&uuml;fessirler, bundan maksadın Hz. Fatıma-ı Zehra olduğunu nasıl s&ouml;ylemişlerdir?</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cevap şudur:</span> Değerli &acirc;limler ve m&uuml;fessirlerimiz, bu sure &uuml;zerinde derin bir teemm&uuml;l ve tefekk&uuml;rle, maksadın Hz. Fatıma-ı Zehra olduğu sonucuna varmışlardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Biz, &ldquo;Kevser&rdquo; kelimesinin l&uuml;gat manasının daha iyi aydınlanabilmesi i&ccedil;in yaklaşık on tane l&uuml;gat kitabı ve edeb&icirc; y&ouml;n&uuml; ağırlıklı olan tefsire m&uuml;racaat ettik.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Lisan&rsquo;&uuml;l-Arap adlı s&ouml;zl&uuml;kte, <span>&ldquo;&Ccedil;ok olan her şeye &lsquo;Kevser&rsquo; denir.&rdquo; </span>diye ge&ccedil;mektedir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mishab-ı Feyyum&icirc;&rsquo;de ş&ouml;yle ge&ccedil;er: <span>&ldquo;Kevser, sayıca &ccedil;ok olan demektir.&rdquo;</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zemahşer&icirc;, Esas&rsquo;ul-Bel&acirc;ğa adlı eserinde ş&ouml;yle der: <span>&ldquo;Kevser, sayısı &ccedil;ok olan şey demektir.&rdquo;</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şey Tus&icirc;, et-Tibyan adlı tefsirinde ş&ouml;yle der: <span>&ldquo;Kevser, tabiatında &ccedil;okluk olan şey demektir.&rdquo;</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Merhum Şeyh Tabers&icirc;, Mecma&rsquo;ul-Beyan adlı tefsirinde, <span>&ldquo;Kevser, tabiatında &ccedil;okluk olan şey demektir.&rdquo; </span>der. Yani, Şeyh Tus&icirc;&rsquo;nin aynı ibaresini kullanır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zemahşer&icirc;, el-Keşşaf adlı tefsirinde Kevser&rsquo;i, &ccedil;okluğu aşırı derecede olan şey şeklinde a&ccedil;ıklar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;s-Suud Tefsiri&rsquo;nde ş&ouml;yle denir:<span>&ldquo;Kevser, aşırı derecede &ccedil;ok olan şey demektir.&rdquo; </span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu ibareleri yan yana koyduğumuzda şu neticeye varıyoruz: Kevser, yani olduk&ccedil;a &ccedil;ok olan şey.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse ayeti l&uuml;gat manasına g&ouml;re terc&uuml;me edersek, demeliyiz ki: Allah-u Teal&acirc;, Peygamberine ş&ouml;yle buyuruyor: <span>&ldquo;Biz sana olduk&ccedil;a &ccedil;ok bir şey verdik.&rdquo; </span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kevser, l&uuml;gatte olduk&ccedil;a &ccedil;ok bir şey manasına geldiğinden m&uuml;fessirlerimiz demişlerdir ki: Allah-u Teal&acirc;, Peygamberine olduk&ccedil;a &ccedil;ok bir şey verdiğini a&ccedil;ıkladığına ve bunu ona verilen b&uuml;y&uuml;k bir nimet olarak zikrettiğine g&ouml;re, o şey kesinlikle şer değildir. &Ccedil;&uuml;nk&uuml; Allah-u Teal&acirc;&rsquo;nın, aziz Peygamberine, biz sana olduk&ccedil;a &ccedil;ok bir şey verdik buyurup da bundan şerri kastettiği d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu y&uuml;zden tefsir kitaplarında &ldquo;Kevser&rdquo;in, &ldquo;hayr-ı kesir=&ccedil;ok hayır&rdquo; veya &ldquo;b&uuml;t&uuml;n hayırlar&rdquo; ya da &ldquo;d&uuml;nya ve ahiret hayrı&rdquo; anlamına geldiği s&ouml;ylenmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse l&uuml;gat kitapları ve Kur&rsquo;an&rsquo;ın edeb&icirc; y&ouml;n&uuml;ne ağırlık veren eski tefsirlere başvurduğumuzda karşımıza ş&ouml;yle bir anlam &ccedil;ıkıyor: Allah-u Teal&acirc;, Peygamberine buyuruyor ki: &ldquo;Biz sana hayr-ı kesir verdik, biz sana d&uuml;nya ve ahiret hayrı verdik, biz sana b&uuml;t&uuml;n hayırları verdik.&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Daha sonra tefsir kitaplarında, Resulullah&rsquo;a verilen bu hayr-ı kesirin, d&uuml;nya ve ahiret hayrının ve b&uuml;t&uuml;n hayırların ne olduğu s&ouml;z konusu olmuştur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazıları, <span>&ldquo;Maksat, Kur&rsquo;andır.&rdquo; </span>demişler, &ldquo;&Ccedil;&uuml;nk&uuml; Kur&rsquo;an, hayır ve bereketin kaynağıdır, Kur&rsquo;an&rsquo;da d&uuml;nya ve ahiret hayrı vardır ve Kur&rsquo;an b&uuml;t&uuml;n hayırları kapsamaktadır.&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı m&uuml;fessirler,<span>&ldquo;Maksat, n&uuml;b&uuml;vvettir. </span>&Ccedil;&uuml;nk&uuml; n&uuml;b&uuml;vvet, d&uuml;nya ve ahiret hayrıdır. N&uuml;b&uuml;vvet, hayrın tamamıdır. N&uuml;b&uuml;vvet, hayr-ı kesirdir.&rdquo; demişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı tefsirlerde, <span>hayr-ı kesir (&ccedil;ok hayır) </span>olan Kevser&rsquo;in ne olduğu hususunda yirmi altıya yakın farklı g&ouml;r&uuml;ş nakledilmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazıları,<span>&ldquo;Maksat, M&uuml;sl&uuml;manların &ccedil;okluğudur.&rdquo; </span>demişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp; Bazıları, <span>&ldquo;Maksat, şefaattir.&rdquo;</span> demişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı hadislerde, <span>&ldquo;Kevser, cennette bir nehirdir.&rdquo; </span>denmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ancak biz, bazı karinelerden yola &ccedil;ıkarak bu m&uuml;barek surede Kevser&rsquo;den maksadın ya &ouml;zellikle Hz. Fatıma-ı Zehra ya da Hz. Fatıma-ı Zehra&rsquo;yı da kapsayan bir mana olduğunu d&uuml;ş&uuml;n&uuml;yoruz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&Ouml;yleyse bazı m&uuml;fessirlerin s&ouml;yledikleri gibi bu ayet-i kerimede Kevser&rsquo;den maksat, Kur&rsquo;an veya n&uuml;b&uuml;vvet değildir. Bilakis maksat, Hz. Fatıma-ı Zehra&rsquo;dır. Bir kere daha tekrar edelim ki biz, Kevser&rsquo;in, Hz. Fatıma&rsquo;nın ismi olduğunu veya hadislerde bu şekilde tefsir edildiğini s&ouml;ylemiyoruz. Biz diyoruz ki: Bazı b&uuml;y&uuml;k &acirc;limler, bu surenin ayetleri &uuml;zerinde tedebb&uuml;r edip i&ccedil; ve dış karineleri g&ouml;z &ouml;n&uuml;nde bulundurarak şu neticeye varmışlardır ki Kevser&rsquo;den maksat, Hz. Fatıma-ı Zehra ya da Hz. Fatıma-ı Zehra&rsquo;yı da kapsayan bir manadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ş&ouml;yle ki: Hicr&icirc; sekizinci y&uuml;zyılda yazılmış &ccedil;ok değerli tefsirlerden olan Tefsir-i Nişabur&icirc;&rsquo;de ş&ouml;yle deniyor:</p>\n\n<p>\n	<strong>&ldquo;İbn-i Abbas, Mukatil ve Kelb&icirc; gibi b&uuml;t&uuml;n m&uuml;fessirler ş&ouml;yle demişlerdir: As b. Vail ve Kureyş&rsquo;in ileri gelenlerinden bir kısmı diyorlardı ki: &lsquo;Muhammed ebterdir, soyu kesiktir. &Ouml;l&uuml;m&uuml;nden sonra yerine ge&ccedil;ecek bir oğlu yoktur. O &ouml;ld&uuml;kten sonra ismi zikri unutulacaktır ve biz b&ouml;ylece ondan kurtulmuş olacağız.&rsquo; Onlar bu s&ouml;z&uuml; s&ouml;ylediklerinde Peygamber&rsquo;in Hatice&rsquo;den olan oğlu Abdullah &ouml;lm&uuml;şt&uuml;. Bu s&ouml;zler &uuml;zerine Allah-u Teal&acirc;, bu sureyi indirerek onlara, Muhammed&rsquo;in (s.a.a) soyunun kıyamete kadar devam edeceğini ve İsl&acirc;m dinin s&uuml;rekli y&uuml;kseliş ve artışta, k&uuml;fr&uuml;n ise s&uuml;rekli yenilgi ve &ccedil;&ouml;k&uuml;şte olacağını bildirdi.&rdquo; </strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu olay &ouml;ncesinde Allah Resul&uuml;&rsquo;n&uuml;n Kasım ve Abdullah isimlerinde iki oğlu vardı. (Bu iki &ccedil;ocuk başka isimlerle de &ccedil;ağrılıyorlardı. Dolayısıyla da eğer başka isimler duyarsanız, bunların farklı kişiler olduklarını zannetmeyin. Daha sonra Allah-u Teal&acirc; ona İbrahim adında bir oğul daha verdi. Allah Resul&uuml;&rsquo;n&uuml;n &ccedil;ocukları i&ccedil;in duyduğumuz &ccedil;eşitli isimler, bu &uuml;&ccedil; oğluna aittir.) Biset ve risaletin başlangıcında Allah Resul&uuml;&rsquo;n&uuml;n Kasım ve Abdullah isimli bu iki oğlu vefat etti. As b. Vail adında bir şahıs Peygamber&rsquo;le karşılaştı ve biraz onunla sohbet ettikten sonra Kureyş b&uuml;y&uuml;klerinin yanına geldi. Mescid-i Haram&rsquo;da oturan Kureyş b&uuml;y&uuml;kleri ona, kiminle sohbet ettiğini sordular? O cevaben, &ldquo;Bu ebter, yani soyu kesik şahısla.&rdquo; dedi. &Ccedil;&uuml;nk&uuml; iki oğlu da vefat etmişti ve onun yerini alacak oğlu kalmamıştı. Maksadı şuydu: Peygamber vefat ettiğinde ardında bir oğlu olmadığı i&ccedil;in birincisi; onun nesli kesilecektir. İkincisi; d&uuml;nyadan gittiğinde adı ve şanı da unutulacak ve azametle anılmayacaktır. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; dini ortadan kalkacaktır. D&ouml;rd&uuml;nc&uuml;s&uuml;; biz baki kalacağız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu sırada Kevser suresi nazil oldu. Yani bu m&uuml;barek surenin n&uuml;zul sebebi, m&uuml;şriklerin ileri s&uuml;rd&uuml;ğ&uuml; bu d&ouml;rt iddiadır.</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İlk iddia: </span>Peygamber vefat ettiğinde oğlu olmadığı i&ccedil;in nesli kesilecektir.</p>\n\n<p>\n	&nbsp;&nbsp;<span>&nbsp;&nbsp;&nbsp; İkinci iddia: </span>Oğlu olmadığı i&ccedil;in adı tarih sahnesinden silinecek ve azametle anılmayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<span>&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; iddia: </span>Vefat ettiğinde yerine ge&ccedil;ecek kimse olmadığından dini ortadan kalkacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <span>D&ouml;rd&uuml;nc&uuml; iddia:</span> Resulullah&rsquo;ın d&uuml;şmanları olan bizler baki kalacağız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Tefsir-i Nişabur&icirc;&rsquo;de deniyor ki: &ldquo;Bu sohbetler Resulullah&rsquo;ın d&uuml;şmanları tarafından konu edildiği zaman Allah-u Teal&acirc; bu sureyi nazil etti.&rdquo;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Allah-u Teal&acirc; ş&ouml;yle buyuruyor:</p>\n\n		<p>\n			&ldquo;Rahman, Rah&icirc;m Allah&rsquo;ın adıyla. (Ey Habibim!) Biz sana Kevser&rsquo;i verdik. Şu h&acirc;lde Rabbin i&ccedil;in namaz kıl ve (tekbir alırken) ellerini boğazına kadar kaldır. Ş&uuml;phesiz asıl soyu kesik olan, sana kin duyandır.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu sure o d&ouml;rt iddiaya cevap olarak indirilmiştir. Bu nedenle bu sureyi &ouml;yle bir şekilde a&ccedil;ıklamalıyız ki o d&ouml;rt iddiaya cevap olabilsin. Her kim bu sureyi o d&ouml;rt iddiayla irtibatlandırmadan tefsir ederse, sure &uuml;zerinde yeterince teemm&uuml;l etmemiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı m&uuml;fessirler, Kevser&rsquo;den maksadın Kur&rsquo;an olduğunu s&ouml;ylemişlerdi. Ancak, acaba Allah-u Teal&acirc;&rsquo;nın Peygamberine Kur&rsquo;an&rsquo;ı indirmesi, o d&ouml;rt iddiaya cevap olabilir miydi? &Ccedil;&uuml;nk&uuml; onların bir iddiası da, Peygamber&rsquo;in soyunun kesilecek olmasıydı. Acaba Peygamber&rsquo;e Kur&rsquo;an&rsquo;ın verilmesi, Peygamber&rsquo;in neslinin kesilmemesini sağlıyor muydu? &Ouml;yleyse bu s&ouml;z doğru değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı m&uuml;fessirler, maksadın n&uuml;b&uuml;vvet olduğunu s&ouml;ylemişlerdi. Acaba n&uuml;b&uuml;vvetin verilmesi, Peygamber neslinin devamını sağlar mıydı? &Ouml;yleyse bu ihtimal de doğru değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazıları da, Kevser&rsquo;den maksadın neslin &ccedil;okluğu olduğunu s&ouml;ylemişlerdir. Fakat onlar diyorlardı ki: Resulullah vefat ettiğinde nesli kesilecek ve dini de ortadan kalkacaktır. &Ouml;yleyse ayetin manası, &ldquo;Senin neslin de baki kalacak, dinin de.&rdquo; şeklinde olmalıdır ki onlara cevap olabilsin. Eğer maksat, sadece neslin &ccedil;okluğu olsaydı, bu da yeterli cevap olmazdı. &Ccedil;&uuml;nk&uuml; neslin &ccedil;okluğu, dinin baki kalmasına neden olmaz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ama Kevser&rsquo;den maksadın Hz. Fatıma-ı Zehra olduğunu s&ouml;ylersek, o zaman s&ouml;z konusu her d&ouml;rt iddianın da cevabı verilmiş olur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Onların diyorlardı ki: Resulullah&rsquo;ın gitmesiyle, Peygamber&rsquo;in nesli kesilecektir.</p>\n\n<p>\n	Kur&#39;an diyor ki: Allah, Peygamber&rsquo;e Fatıma&rsquo;yı verdi ve Fatıma vasıtasıyla Peygamber&rsquo;in nesli kıyamete kadar baki kalacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Onlar diyorlardı ki: Peygamber&rsquo;in gitmesiyle adı da ortadan kalkacaktır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Kur&#39;an diyor ki: Allah, Peygamberine Fatıma&rsquo;yı verdi ve Fatıma&rsquo;nın evl&acirc;tları vasıtasıyla Peygamber&rsquo;in adı ve y&acirc;dı her zaman baki kalacaktır. (Fatıma&rsquo;nın evl&acirc;dı İmam H&uuml;seyin (a.s) şehadetiyle, İmam Sadık (a.s) ise ilim ve &ouml;ğretilerini neşretmekle Peygamber&rsquo;in adının ortadan kalkmasına izin vermeyeceklerdir.)</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Onlar diyorlar ki: Peygaber&rsquo;in gitmesiyle onun dini ortadan kalkmış olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kur&#39;an diyor ki: Allah, Peygamber&rsquo;e Fatıma&rsquo;yı verdi ki, onun ve evl&acirc;tlarının vasıtası ile Peygamber&rsquo;in dini her zaman i&ccedil;in baki kalsın. Yani Fatıma (s.a) ve onun evl&acirc;tları Resulullah&rsquo;ın dininin ortadan kalkmasına izin vermeyeceklerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber&rsquo;in vefatından sonra meydana gelen olaylarda Hz. Fatıma&rsquo;nın fedak&acirc;rlıkları Resulullah&rsquo;ın dininin baki kalmasına sebep olmuştur. Daha sonra da Hz. H&uuml;seyin&rsquo;in şahadeti ve diğer imamların zahmetleri, aynı fonksiyonu &uuml;stlenmiştir. &Ouml;yleyse bu sure &uuml;zerinde tefekk&uuml;rle şu neticeye varıyoruz: O kevser, o hayr-ı kesir, o d&uuml;nya ve ahiret hayrı ve Allah&rsquo;ın Peygamber&rsquo;e verdiği o b&uuml;t&uuml;n hayırlar Fatıma&rsquo;dır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong> Fatıma (s.a) hayrın merkezidir. </strong>Fatıma&rsquo;nın isimlerinden biri de M&uuml;bareke&rsquo;dir. Biliyoruz ki Allah-u Teal&acirc; ve Resulullah&rsquo;ın Fatıma, Ali ve diğer hidayet imamlarına verdikleri isimlerin hepsinin bir vech-i tesmiyesi, bir sebebi ve hikmeti vardır. Hadis kaynaklarımızda Fatıma&rsquo;nın neden Fatıma diye isimlendirildiği a&ccedil;ıklanmıştır. &Ouml;rneğin bir hadiste, Fatıma&rsquo;nın Fatıma diye adlandırılmış olması, &ldquo;insanların onun hakikati ve k&uuml;nh&uuml;n&uuml; tanımaktan kesilmiş (&acirc;ciz) oldukları&rdquo; şeklinde gerek&ccedil;elendirilmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Evet, beşer Fatıma&rsquo;yı tanıyamaz. Beşeriyet Fatıma&rsquo;yı tam anlamıyla tanımaktan kesilmiştir. Fatıma lafzının k&ouml;k&uuml; olan &ldquo;fatm&rdquo; kelimesi, l&uuml;gatte kesmek ve ayırmak anlamına gelmektedir. &Ouml;rneğin, &ccedil;ocuğu s&uuml;tten kesmek i&ccedil;in bu kelime kullanılır.</p>\n\n<p>\n	Bir başka hadiste İmam Sadık ş&ouml;yle buyuruyor: &ldquo;Fatıma, b&uuml;t&uuml;n&uuml;yle şerden ayrıldığı i&ccedil;in ona bu ad verilmiştir.&rdquo;</p>\n\n<p>\n	Bazı hadislerde Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğu rivayet edilmiştir: &ldquo;Y&uuml;ce Allah, kızım Fatıma&rsquo;yı ve onun dostlarını cehennemden ayırdığı ve necat ehli oldukları i&ccedil;in ona Fatıma adı verilmiştir.&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Buna g&ouml;re, Fatıma&rsquo;ya &ldquo;M&uuml;bareke&rdquo; isminin verilmiş olması da, mutlaka bu b&uuml;y&uuml;k hatunun bereket ve hayrın merkezi olmasından dolayıdır. Hayr-ı kesir, &ccedil;ok hayır anlamında olan &ldquo;Kevser&rdquo; de, ifade ettiği mana itibariyle &ldquo;M&uuml;bareke&rdquo; ismiyle tam bir uyum i&ccedil;erisindedir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Buraya kadar, Tefsir-i Nişabur&icirc;&rsquo;de sahabe ve tabi&icirc;nden olan m&uuml;fessirlerden aktarılan n&uuml;zul sebebinin de yardımıyla şu neticeye varıyoruz: Kevser&rsquo;den maksat, Fatıma-ı Zehra&rsquo;dır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir başka karine de şudur: Hz. Fatıma&rsquo;nın vel&acirc;detinden &ouml;nce Resulullah&rsquo;ın (s.a.a) d&uuml;şmanları, Resulullah&rsquo;ın vefat etmesiyle h&uuml;k&uuml;metin onların eline ge&ccedil;eceğini ve İsl&acirc;m&rsquo;ın ortadan kalkacağını zannediyorlardı. Ama Hz. Fatıma&rsquo;nın m&uuml;barek vel&acirc;detiyle İsl&acirc;m d&uuml;şmanlarının sevinci kursaklarında kaldı. Ayrıca Hz. Fatıma&rsquo;nın vel&acirc;det tarihiyle Kevser suresinin n&uuml;zul tarihi de aynıdır. Bu da bize şunu g&ouml;steriyor: Hayır ve bereketin kaynağı olan Hz. Fatıma&rsquo;nın bereketli doğumundan sonra Allah-u Teal&acirc;, Resul&uuml;ne diyor ki: &ldquo;Biz sana Kevser&rsquo;i verdik.&rdquo; Yani, biz sana Fatıma&rsquo;yı verdik.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		B&ouml;ylece şu neticeye varıyoruz: Tefsir-i Nişabur&icirc;&rsquo;de, keza diğer tefsir kaynaklarında nakledilen n&uuml;zul sebebi karinesi, n&uuml;zul tarihi karinesi ve diğer bazı karinelerden hareketle, bu surenin tefsiriyle ilgili olarak ortaya atılan g&ouml;r&uuml;şler arasında Kevser&rsquo;den maksadın Hz. Fatıma-ı Zehra olduğu g&ouml;r&uuml;ş&uuml;n&uuml;n sahih olduğu anlaşılıyor.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Dikkat ederseniz, bu ayet, bu sure ve mevcut karineler &uuml;zerinde iyice tedebb&uuml;r ve tefekk&uuml;r edilmesi sonucunda, daha &ouml;nce eski m&uuml;fessirlerin değinmemiş olduğu yeni bir mana ortaya &ccedil;ıkmıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eski tefsirlerde, Kevser&rsquo;in manasına ilişkin olarak &ccedil;eşitli ihtimaller verilmiştir ki bunlardan biri de, nesil ve z&uuml;rriyetin &ccedil;okluğudur. Ancak Kevser&rsquo;den &ouml;zellikle Hz. Fatıma&rsquo;nın kastedilmiş olduğu s&ouml;ylenmemiştir. Fakat son d&ouml;nem &acirc;limlerinden bazıları, derin d&uuml;ş&uuml;nce ve tefekk&uuml;rlerinin neticesinde bu g&uuml;zel, değerli ve cazip istifadeyi etmişlerdir.</p>\n\n<p>\n	RIZA &Uuml;STAD&Icirc;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kıble</p>','Biz Sana Kevser’i Verdik','','publish','closed','open','','biz-sana-kevseri-verdik','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2695',0,'post','',0),(2696,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Fatıma&rsquo;nın (sa) Gizemi</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Şuna inanıyoruz ki; Hz. Fatıma (s.a), vefatının &uuml;zerinden 14 asırdan fazla bir zaman ge&ccedil;mesine, hakkında onca eser, konuşma ve mersiye olmasına rağmen bu d&uuml;nyada diğer dinler bir yana, İslam toplumunda hatta Şii d&uuml;nyasında bile yeterince tanınmamış ve zihinlerde doğru bir tasviri oluşmamıştır. Tabiri caizse dostlarının medh-&uuml; sena ve ağlamalarının arkasında gizli kalmış ve ger&ccedil;ek manada nasıl bir şahsiyet olduğu araştırılmamıştır. O Hazretin uğradığı musibetler etrafında konular d&ouml;nm&uuml;ş ve hayatının &ouml;nemli diğer aşamaları konu edilmemiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp; Hz. Fatıma (sa) Nasıl Tanınmıştır</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Dostları O&rsquo;nu mazlum ve masum tanıyorlar; nitekim &ouml;yle idi de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Babasının vefatından sonra uzun-uzun ağlamalarını bilir dostları. &Ouml;yle idi de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Kabrinin me&ccedil;hul olduğunu s&ouml;ylerler. Nitekim hen&uuml;z nerde olduğu belli değil.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fakat şu noktadan bihaberler. O da şu ki; uzun-uzun ağlamaları ve kabrinin me&ccedil;hul olmasının sırrını ve sebebini anlamak, mazlumiyetinin sırrını anlamanın en iyi yoludur. M&uuml;cadelelerinden, hakkını aramasından, siyasi ve ekonomik tarzından, duygusal ve mantıksal hayatından, eşi Ali&rsquo;ye (a.s) yardımından, &ccedil;ocuk yetiştirme tarzından, ev hanımlığından, himmetinden, cesaretinden, zulme karşı itiraz feryatlarından, kadınların hidayetine y&ouml;nelik &ccedil;abalarından ve&hellip; Daha az bahsedilmektedir. H&acirc;lbuki bu konulara zaman ayırmamız daha elzemdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp; Kadınlarımızın İhtiyacı</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kadınlarımızın, ibadetle d&uuml;nyevi zevkler arasında nasıl bir bağ kurmaları, sosyal olmanın yanı sıra iffetlerini nasıl korumaları ve k&ouml;t&uuml; zamane şartlarında hedef ve kimliklerini nasıl unutmamaları gerektiğini anlamaya ihtiya&ccedil;ları vardır. Ele alınması gereken konular bunlar olmalı. Kadınlarımız bilmelidirler ki, Hz. Fatıma&rsquo;nın (s.a) m&uuml;cadelesinin değeri, İmam Hasan&rsquo;ın (a.s) barışından ve İmam H&uuml;seyin&rsquo;in (a.s) kıyamından daha az değil. Zihinlerde bunun tersi bir inanış varsa eğer, sebebi şudur ki, bizler hen&uuml;z tam anlamıyla O&rsquo;nu tanıyamamışız ve bir hareketi doğuran sebeplerin k&ouml;kenini inceleyip ortaya &ccedil;ıkarma yeteneğimiz yok.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp; Bizler Ve Propaganda Bombardımanı</span></p>\n\n<p>\n	&nbsp;&nbsp; Milli ve uluslararası alanda Hz. Fatıma&rsquo;nın ve &ouml;ğretilerinin mesajını iletmede bir&ccedil;ok zorlukla karşılaşmaktayız. Bunlarda biri de İslam d&uuml;şmanlarının propaganda bombardımanıdır. Bu propaganda yıllar &ouml;ncesine ve &ouml;zellikle ha&ccedil;lı savaşlarına dayanmaktadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu plan ve program d&acirc;hilinde o Hazret&rsquo;in adının ilim ve amel sahnesinden silinmesi d&uuml;ş&uuml;n&uuml;l&uuml;yordu. İlahiyat fak&uuml;ltelerinde ve kadının d&uuml;nyadaki na&ccedil;iz hizmetlerinin konu edildiği toplantılarda Peygamber&rsquo;in kızı Fatıma&rsquo;dan pek s&ouml;z edilmez; edilse de &ccedil;ok m&uuml;phem bir şekilde ge&ccedil;ilir. Bug&uuml;n batılı kadınların kıvılcımlarından nur topları yapılan, Jan Dark gibi kadınları putlaştıran, hamaset tellallığı ve heyecan yaratarak onların adlarını canlı tutan ve sevgilerini kalplere yerleştirmeye &ccedil;alışan bir d&uuml;nyayla karşı karşıyayız. B&ouml;yle bir durum karşısında İslam d&uuml;nyasında ne oluyor? Fatıma (s.a) hakkında ne konuşuluyor? Zeynep, G&uuml;ls&uuml;m ve Sakine hakkında ne biliniyor?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp; İslam Toplumunun Kusuru</span></p>\n\n<p>\n	&nbsp;&nbsp; Bu duruma İslam toplumunun yetersizliği ne kadar ortaktır? Bu vurdumduymazlıktaki payları ne &ouml;l&ccedil;&uuml;dedir? Propaganda ve toplu iletişim ara&ccedil;larından yeterince yararlanmamaları bir kusur değil mi? Bu konudaki İslami vazifelerine amel ettiler mi?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu konudaki kusurları &ouml;yle ilgin&ccedil; ki, radyo ve televizyon gibi toplu iletişim ara&ccedil;larını sanki batı k&uuml;lt&uuml;r&uuml;ne uyum şartıyla almışlar izlenimi veriyor. Beklide bunun i&ccedil;indir ki, &ouml;rnek kadınları tanıtma c&uuml;reti bulmuyorlar kendilerinde ya da ileri gelenlerinin fikri seviyesi, bu gibi girişimlere değer verecek d&uuml;zeyde değil veya Hz. Fatıma&rsquo;nın (s.a) makamını anlayacak seviyede değiller.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; O&rsquo;nun kadınların efendisi ve &ouml;rnek olduğu, sadece Şia&rsquo;nın değil, b&uuml;t&uuml;n İslam fırkalarının kabul&uuml;d&uuml;r. B&uuml;t&uuml;n bu ger&ccedil;eklere binaen O&rsquo;nu tanıtmakta neler yapıldığı sorgulanmalıdır. Nasıl bir araştırma ve tahlil yapıldı? Nasıl bir tasvir &ccedil;izildi O&rsquo;nun i&ccedil;in? O&rsquo;nu bir &ouml;rnek ve model olarak zihinlere kazımak i&ccedil;in nasıl bir metot izlendi? Batının, muasır bir sanatk&acirc;rı model ve &ouml;rnek olarak tanıtmak i&ccedil;in onun vakarı, hay&acirc;sı, g&uuml;zelliği ve metodunu dillendirerek zihinlere kazıma uğraşlarının yaşandığı g&uuml;n&uuml;m&uuml;z d&uuml;nyasında nerde Fatıma&rsquo;yı yeterince tanıtmak? Muhabbetini kalplerde kalıcı kılmak adına ne gibi planlar programlar yapıldı?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp; Yazarların &Ccedil;abaları</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Yazar ve araştırmacılar Fatıma&rsquo;nın (s.a) mehdinde s&ouml;zler s&ouml;ylemiş, eserler bırakmışlardır. Allah onlardan razı olsun. Fakat tahlil, netice alma ve ders &ccedil;ıkarma işini okuyuculara bırakmışlardır. Bu da bizim gibiler i&ccedil;in zor bir iş olmaktadır. Bizim gibi sıradan okuyucuların fikri seviyesi, araştırıp okuyarak ger&ccedil;ekleri tahlil etmeğe ve bulmaya yeterli değildir. Bizler başkalarının bize ders vermesine alışmışız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şurası da bir ger&ccedil;ek ki, O&rsquo;nun &ouml;mr&uuml;n&uuml;n kısa oluşu, tarih&ccedil;ilerin, hayatının b&uuml;t&uuml;n olaylarını yazmayışları ve bu ayrıntıların elimize ulaşamaması, O&rsquo;nu tam manasıyla tanımamıza engel oldu. Bu a&ccedil;ıdan bakıldığında yazarları az da olsa maruz g&ouml;rebiliriz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gerekli &Ccedil;abalar</span></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şuna inanıyoruz ki, O&rsquo;nu ve hayatının ayrıntılarını tanımak i&ccedil;in, tam ve &ccedil;ok y&ouml;nl&uuml; bir &ccedil;abaya ihtiya&ccedil; var. Ama &ouml;nemli olan, O&rsquo;nun hayatının detaylarını tarih&icirc; şeklinden &ccedil;ıkarıp bir mektebin karşısına koyabilmektir. Bunu yapabilmek i&ccedil;in bir&ccedil;oğunda şevk olmakla beraber, yeterli g&uuml;&ccedil; ve ortam olmamıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&rsquo;nun d&uuml;ş&uuml;nce &ccedil;izgilerini tarihin i&ccedil;inden, masumların hadis ve s&ouml;zlerinden, kendi s&ouml;zlerinden ve konumundan &ccedil;ıkararak bir proje ve kılavuz haline getirmek gerekir. B&ouml;ylelikle kadınlarımız, değişik durum ve şartlarda nasıl bir yol izleyeceklerini &ouml;ğrenmiş olsunlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&rsquo;nun hayatını adım-adım incelemek ve tahlil etmek ve elde edilen ayrıntıları birer ders halinde sunmak gerekir. Hakkında onca matem merasimi olmasına rağmen, bu merasimleri icra edenlerin, katılanların sadece atıfi duygularını okşamak ve ağlamalarını sağlamak y&ouml;n&uuml;nde &ccedil;aba harcamaları &uuml;z&uuml;nt&uuml; verici bir durumdur. Bu makul arzu b&uuml;t&uuml;n Fatıma (s.a) dostlarının hakkı olmalı ve nasıl bir fert i&ccedil;in ağladıklarını bilmelidirler. B&ouml;yle bir hedefe ulaşmak i&ccedil;in Allah&rsquo;tan Tevfik temenni ediyor ve bu yolda &ccedil;aba harcayanlara dua ediyorum.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; zehranet</p>','Hz Fatıma’yı Tanımak ve Tanıtmak','','publish','closed','open','','hz-fatimayi-tanimak-ve-tanitmak','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2696',0,'post','',0),(2697,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp;&nbsp; - Hakim, M&uuml;stedrek-&uuml;s Sahihayn&#39;de kendi senediyle Hz. Ali&#39;den (a.s) neklediyor ki: &quot;Resulullah (s.a.a), Fatıma&#39;ya ş&ouml;yle buyurdu: <strong>&quot;Ger&ccedil;ekten Allah senin gazabın (hoşnutsuzluğun) i&ccedil;in gazap eder ve senin hoşnutluğun i&ccedil;in de hoşnut olur. (Yani seni gazaplandırmak Allah&#39;ın gazap etmesine sebep olur ve seni hoşnut etmek Allah&#39;ın hoşnut olmasına sebep olur.)&quot; (1)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hakim, bu hadisin senedinin sahih olduğunu s&ouml;ylemiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisi İbn-i Esir, &quot;&Uuml;sd-&uuml;l G&acirc;be&quot;de, İbn-i Hacer de, &quot;el-İsabe&quot; ve &quot;Tehzib-&uuml;t Tehzib&quot;de rivayet etmiştir. Yine bu hadisi Muttaki, Kenz-&uuml;l Umm&acirc;l&#39;da rivayet etmiş ve İbn-i Neccar&#39;ın da bu hadisi rivayet ettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Muttaki, Kenz-&uuml;l Umm&acirc;l&#39;da rivayet ediyor ki: <strong>&quot;Ger&ccedil;ekten Allah Fatıma&#39;nın gazabı y&uuml;z&uuml;nden gazaplanır ve onun hoşnutluğu i&ccedil;in de hoşnut olur.&quot;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Muttaki, bu hadisi Deylemi&#39;nin Hz. Ali&#39;den (a.s) rivayet ettiğini kaydetmiştir. Yine Muttaki, bu hadisi kitabının aynı sayfasında az bir farkla nakletmiştir. Bu ikinci nakli ş&ouml;yledir: <strong>&quot;Ey Fatıma, Allah senin gazabın y&uuml;z&uuml;nden gazap eder ve senin hoşnutluğun i&ccedil;in hoşnut olur.&quot; (2)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Muttaki, bu hadisi Ebu Ye&#39;la ve Taberani ve Ebu Nuaym&rsquo;ın Fezail-&uuml;s Sahabe&#39;de rivayet ettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Zeheb&icirc;, Mizan-&uuml;l İ&#39;tidal&#39;de Taberan&icirc;&#39;nın m&uuml;snet olarak Hz. Ali&#39;den (a.s) şu hadisi rivayet ettiğini ve hadisi sahih bildiğini zikretmiştir: <strong>&quot;Resulullah (s.a.a) Fatıma&rsquo;ya (sel&acirc;mullahi aleyha) ş&ouml;yle buyurdu: &quot;Ey Fatıma, ger&ccedil;ekten Rabbimiz senin gazabın i&ccedil;in gazap eder ve senin razı olman vasıtasıyla razı olur.&quot; (3)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Zehair-&uuml;l Ukb&acirc;, kitabında Hz. Ali İbn-i Ebu Talib&#39;den, Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğu rivayet edilmiştir:<strong>&nbsp;&quot;Ey Fatıma, Allah senin gazabın i&ccedil;in gazaplanır ve senin hoşnutluğunla da hoşnut olur.&quot;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Zehair-&uuml;l Ukb&acirc; kitabının sahibi bu hadisi Ebu Said&#39;in Şeref-&uuml;n N&uuml;b&uuml;vve&#39;de ve İbn-i M&uuml;senna&#39;nın da Mu&#39;cem&#39;inde rivayet ettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ben diyorum ki: Bu sahih hadisler sarih bir şekilde, Hz. Fatıma&#39;nın gazap ettiği şeyin batıl olduğunu, bu y&uuml;zden Allah&#39;ın da ona gazap ettiğini ve razı olduğu şeyin hak olduğunu, bu y&uuml;zden Allah&#39;ın da ondan razı olduğunu bildirmektedir. &Ccedil;&uuml;nk&uuml; Allah Teala batıldan başka bir şeye gazap etmez ve haktan başka bir şeyden de razı olmaz.</p>\n\n<p>\n	Yine &ouml;nceki b&ouml;l&uuml;mde Sahih-i Buh&acirc;r&icirc;&#39;den, Peygamberin (sallall&acirc;hu aleyhi ve alih),<strong> &quot;Fatıma&#39;yı gazaplandıran beni gazaplandırır.&quot;</strong> diye buyurduğunu ve keza hem Sahih-i Buh&acirc;r&icirc; ve hem de Sahih-i M&uuml;slim&#39;den Resulullah&#39;ın (sallall&acirc;hu aleyhi ve alih), &quot;Fatıma&#39;ya eziyet eden (onu inciten) şey bana da eziyet eder (onu rencide eden beni de rencide eder).&quot; buyurduğunu kaydettik. Bu hadisler de a&ccedil;ık&ccedil;a g&ouml;steriyor ki, Hz. Fatıma&rsquo;nın rıza ve gazabı yalnız Allah&#39;ın rıza ve gazabına bağlıdır. Bu da onun, b&uuml;t&uuml;n g&uuml;nahlardan masum olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Şaşılacak şudur ki, Ehl-i S&uuml;nnet&#39;in en b&uuml;y&uuml;k hadis&ccedil;isi olan Buhar&icirc;, bu hadisleri Sahih&#39;inde naklettiği halde yine yanı sıra kendi Sahih&#39;inin Humus babında rivayet etmiştir ki: &quot;Resulullah&#39;ın (sallall&acirc;hu aleyhi ve alih), kızı Fatıma, Ebu Bekir&#39;e gazap etti ve vefat edinceye dek de onunla konuşmadı.&quot; Yine kitabının Hayber Gazvesi babında rivayet etmiştir ki: &quot;Fatıma, Ebu Bekir&#39;e gazap etti ve vefat edinceye kadar onunla konuşmadı.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Yine Sahihi&#39;nin &quot;el-Feraiz&quot; babında rivayet etmiştir ki: <strong>&quot;Fatıma Ebu Bekir&#39;e darıldı ve vefat edinceye kadar onunla konuşmadı.&quot; (4)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu hadis Sahih-i M&uuml;slim&#39;in Cihad kitabında da yer almıştır. Yine aynı hadisi Ahmet İbn-i Hanbel, M&uuml;sned&#39;inde (c.1, s.9, Meymene matbaası baskısı) ve Beyhak&icirc; S&uuml;nen&#39;inde ( c.6, s.300, Haydarabad baskısı) rivayet etmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Tirmiz&icirc; de, Sahih&#39;inde rivayet etmiştir ki:<strong> &quot;Fatıma, Ebu Bekir ve &Ouml;mer&#39;e &quot;Andolsun Allah&#39;a, artık hi&ccedil;bir zaman sizinle konuşmayacağım.&quot; dedi ve &ouml;l&uuml;nceye kadar o ikisiyle konuşmadı.&quot; (5)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bir &ouml;nceki b&ouml;l&uuml;m&uuml;n sonundaki rivayette de okuduk ki, Fatıma, Ebu Bekir ve &Ouml;mer&#39;e hitaben: &quot;Ben Allah&#39;ı ve meleklerini şahit tutuyorum ki siz ikiniz, beni gazaplandırdınız ve beni razı etmediniz. Peygamber (s.a.a), ile m&uuml;lakat ettiğimde ikinizi mutlaka ona şikayet edeceğim.&quot; demiştir. Ve yine Ebu Bekir&#39;e hitaben: &quot;Her kıldığım namazdan sonra mutlaka sana beddua edeceğim.&quot; demiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisler g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi senet y&ouml;n&uuml;nden sahih, mana bakımından m&uuml;tevatir, ifade y&ouml;n&uuml;nden de a&ccedil;ık ve sarihtirler.</p>\n\n<p>\n	--------------------------------------------------------------</p>\n\n<p>\n	(1) - M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.153. &Uuml;sd-&uuml;l Gabe, c.5, s.522. el-İsabe, c.8, s.159. Tehzib-&uuml;t Tehzib, c.12, s.441. Kenz-&uuml;l Umm&acirc;l, c.7, s.111; Kenz-&uuml;l Umm&acirc;l, c.6, s.219.</p>\n\n<p>\n	(2) - Kenz-&uuml;l Umm&acirc;l, c.6, s.219.</p>\n\n<p>\n	(3) - Mizan-&uuml;l İ&#39;tid&acirc;l, c.2, s.72</p>\n\n<p>\n	(4) - Sahih-i Buhari, hadis no: 6230, 3913, 2862.</p>\n\n<p>\n	(5) - Zeh&acirc;ir-&uuml;l Ukb&acirc;, s.39. Sahih-i M&uuml;slim, Cih&acirc;d b&ouml;l&uuml;m&uuml;, c.1, s.9, hadis no: 3304. S&uuml;nen-i Beyhak&icirc; c.6, s.300. Sahih-i Tirmiz&icirc;, Peygamberin mirasıyla ilgili hadisler b&ouml;l&uuml;m&uuml;nde, M&uuml;sned-i Ahmed hadis no: 25, 52.</p>','Fatıma’nın (a.s) Gazabı','','publish','closed','open','','fatimanin-a-s-gazabi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2697',0,'post','',0),(2698,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	- Buhar&icirc; Aişe&rsquo;nin ş&ouml;yle dediğini rivayet etmiştir: Fatıma, (sel&acirc;mullahi aleyha) Peygamberin (s.a.a) y&uuml;r&uuml;y&uuml;ş&uuml;ne benzer bir y&uuml;r&uuml;y&uuml;şle geldi; Peygamber (s.a.a) (onu g&ouml;r&uuml;nce) dedi ki:<strong> &ldquo;Hoş geldin, kızım Fatıma.&rdquo; </strong>Sonra Fatıma&rsquo;yı kendi sağ veya sol yanında oturttu ve ona gizlice bir şey s&ouml;yledi. Fatıma ağlamaya başladı. Ben: <strong>&ldquo;Neden ağlıyorsun.?&rdquo; </strong>diye sordum. Sonra (Resulullah yine) gizlice ona bir şey s&ouml;yledi. (Bu defa) Fatıma g&uuml;ld&uuml;.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong> Ben: &ldquo;Bu g&uuml;ne kadar b&ouml;ylesine &uuml;z&uuml;nt&uuml;yle i&ccedil; i&ccedil;e olan bir sevin&ccedil; g&ouml;rmemiştim!&rdquo; dedim ve Resulullah&rsquo;ın ne s&ouml;ylediğini sordum.</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma: <strong>&ldquo;Ben Resulullah&rsquo;ın (s.a.a) sırrını a&ccedil;ıklayacak değilim.&rdquo; </strong>diye cevap verdi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah (s.a.a) vefat ettikten sonra (tekrar aynı soruyu) sordum. O ş&ouml;yle cevap verdi: &ldquo;Resulullah gizlice bana buyurdu ki: <strong>&ldquo;Cebr&acirc;il yılda sadece bir defa Kur&rsquo;an&rsquo;ı bana sunuyordu. Ama bu yıl iki defa sundu. Ben bu olay i&ccedil;in ecelimin yetiştiğinden başka bir sebep g&ouml;rm&uuml;yorum. Ve sen Ehl-i Beyt&rsquo;in arasında bana kavuşacak ilk şahıssın.&rdquo; (Bunları duyunca ağladım.)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sonra buyurdu ki: <strong>&ldquo;Acaba cennet hanımlarının seyyidesi (en &uuml;st&uuml;n&uuml;) veya m&uuml;minlerin hanımlarının seyyidesi olmak seni hoşnut etmez mi?&rdquo; Bunu duyunca da g&uuml;ld&uuml;m.&quot; </strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ahmed İbn-i Hanbel kendi M&uuml;sned&rsquo;inde bu hadisi zikretmiştir. Ancak &ldquo;cennet hanımlarının seyyidesi (en &uuml;st&uuml;n&uuml;)&rdquo; yerine &ldquo;bu &uuml;mmetin hanımlarını veya m&uuml;minlerin hanımlarının seyyidesi&rdquo; tabirini rivayet etmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Sa&rsquo;d da bu hadisi &ldquo;Tabakat&rdquo; adlı eserinde zikretmiş ve yukarıdaki tabiri &ldquo;bu &uuml;mmetin hanımlarının veya her iki alemin (d&uuml;nya ve ahiretin) hanımlarının seyyidesi (en &uuml;st&uuml;n&uuml;)&rdquo; olarak rivayet etmiştir. İbn-i Esir de Usd-ul Gabe&rsquo;de aynı hadisi &ldquo;her iki alemin hanımlarının seyyidesi&rdquo; tabiriyle, Nes&acirc;i ise aynı Ahmed İbn-i Hanbel&rsquo;in M&uuml;sned&rsquo;inde olduğu gibi rivayet etmiştir. (1)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Buhar&icirc; kendi Sahih&rsquo;inde Aişe&rsquo;den nakletmiştir ki: Biz Peygamberin (s.a.a) hanımları, topluca Peygamberin (s.a.a) yanında bulunuyorduk. Fatıma (sel&acirc;mullahi aleyha) tıpkı Resulullah (s.a.a) gibi y&uuml;r&uuml;yerek geldi. (Resulullah) onu g&ouml;r&uuml;nce &ldquo;Hoş geldin kızım&rdquo; dedi; sonra onu sağ veya sol yanına oturttu ve ona gizlice bir şey s&ouml;yledi; Fatıma şiddetle ağlamaya başladı. Resulullah, Fatıma&rsquo;nın &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; g&ouml;r&uuml;nce ona tekrar gizlice bir şey s&ouml;yledi. Bu defa Fatıma g&uuml;ld&uuml;. Ben Fatıma&rsquo;ya dedim ki: <strong>&ldquo;Ben Peygamberin hanımlarının i&ccedil;inde bulunuyorum. Resulullah (s.a.a) bizlerden hi&ccedil;birine s&ouml;ylemediği sırrını sana s&ouml;yledi; sen ise (sevineceğine) ağladın.&rdquo; </strong>Resulullah (s.a.a) oradan kalkıp gidince ben, Peygamberin onun kulağına ne s&ouml;ylediğini sordum. Fatıma: <strong>&ldquo;Ben Resulullah&rsquo;ın sırrını a&ccedil;ıklayacak değilim.&rdquo; </strong>dedi. Resulullah vefat ettikten sonra Fatıma&rsquo;dan Allah aşkına o s&ouml;z&uuml; bana s&ouml;ylemesini rica ettim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma: &ldquo;Şimdi s&ouml;ylerim&rdquo; dedi ve ş&ouml;yle devam etti: &ldquo;Birinci defa kulağıma, Cebrail&rsquo;in her yıl bir defa ama bu yıl iki defa Kur&rsquo;an&rsquo;ı kendisine sunduğunu ve bunun da ancak ecelinin yakınlaştığı i&ccedil;in olacağına inandığını s&ouml;yledi ve dedi ki: <strong>&ldquo;Allah&rsquo;tan kork ve sabırlı ol, ben senin i&ccedil;in iyi bir selefim.&rdquo;</strong> Bunun &uuml;zerine g&ouml;rd&uuml;ğ&uuml;n gibi ağladım. &Uuml;z&uuml;nt&uuml;m&uuml; g&ouml;r&uuml;nce ikinci defa kulağıma şu c&uuml;mleyi s&ouml;yledi: &ldquo;Ey Fatıma, acaba m&uuml;minlerin hanımlarının veya bu &uuml;mmetin hanımlarının seyyidesi (en &uuml;st&uuml;n&uuml;) olmaktan dolayı sevinmez misin?&quot;</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi M&uuml;slim, Sahih&rsquo;inde, Fatıma&rsquo;nın faziletleri babında rivayet etmiştir. M&uuml;slim&rsquo;in rivayetinin sonunda <strong>&ldquo;ailemin i&ccedil;erisinde bana en &ccedil;abuk kavuşacak olan sensin&rdquo;</strong> c&uuml;mlesi de bulunmaktadır. Aynı hadisi, M&uuml;slim kitabının başka bir yerinde eksiz olarak nakletmiştir. İbn-i Mace de bu hadisi kendi Sahih&rsquo;inde aynı fazlalık ile birlikte nakletmiştir. Aynı hadisi Ebu Davud Teyalisi de kendi M&uuml;sned&rsquo;inde ve Ebu Nuaym, Hilyet-&uuml;l Evliy&acirc;&rsquo;da m&uuml;snet olarak rivayet etmişlerdir: Bu ikisinin naklindeki tabir ş&ouml;yledir: <strong>&ldquo;...Alemlerin hanımlarının veya bu &uuml;mmetin hanımlarının seyyidesi (en &uuml;st&uuml;n&uuml;)...&rdquo; </strong>Tahavi&rsquo;de aynı hadisi M&uuml;şkil-&uuml;l Asar&rsquo;da iki senetle rivayet etmiştir. Nesa&icirc; de bu hadisi &ldquo;Has&acirc;is&rdquo; adlı eserinde rivayet etmiştir. Nesa&icirc;&rsquo;nin naklindeki tabir ise ş&ouml;yledir:<strong> &ldquo;...Bu &uuml;mmetin hanımlarının en &uuml;st&uuml;n&uuml; olmak seni sevindirmez mi?&rdquo; (2)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Tirmiz&icirc;, Huzeyfe&rsquo;den ş&ouml;yle rivayet etmiştir: Annem, benden: &ldquo;Son g&ouml;r&uuml;şmen ne zaman oldu?&rdquo; diye sordu. Ben: &ldquo;Falanca g&uuml;nden şimdiye kadar (kendisini ziyaret etmemişim)&rdquo; dedim. Maksadı Peygamber (s.a.a) ile g&ouml;r&uuml;şmemdi. Bu y&uuml;zden bana kızdı. Bunun &uuml;zerine ben: &ldquo;Akşam Resulullah&rsquo;ın (s.a.a) yanına gidip akşam namazını onunla kılayım ve ondan bizim i&ccedil;in mağfiret dilemesini isteyeyim.&rdquo; dedim. Gidip akşam namazını Peygamber (s.a.a) ile kıldım; Resulullah yatsı namazını kılıncaya dek namaz kılmakla meşgul oldu. Yatsıdan sonra da yine nafile namazı kıldı. Ben de Peygambere (s.a.a) bakarak namaz kılmakla meşgul oldum. O benim sesimi duyunca: &ldquo;Kimsin, Huzeyfe misin?&rdquo; dedi. &ldquo;Evet&rdquo; dedim. Buyurdu ki: &ldquo;İsteğin nedir?&rdquo; Allah seni ve anneni bağışlasın.&rdquo; Sonra s&ouml;zlerine devam ederek: &ldquo;Bu (g&ouml;rd&uuml;ğ&uuml;m) melek, bu geceden &ouml;nce yery&uuml;z&uuml;ne asla inmemiş olan bir melektir. O, Rabbinin selamını bana ulaştırmak ve Fatıma&rsquo;nın cennet hanımlarının en &uuml;st&uuml;n&uuml;, Hasan ve H&uuml;seyin&rsquo;in cennet gen&ccedil;lerinin efendileri olduğunu m&uuml;jdelemek i&ccedil;in gelmiştir.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu hadisi Hakim de M&uuml;stedrek-&uuml;s Sahihayn&rsquo;de muhtasar olarak iki senetle nakletmiş ve ikinci senedin sahih olduğunu s&ouml;zlerine eklemiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Yine Ahmed İbn-i Hanbel bu hadisi M&uuml;sned&rsquo;inde, Ebu Nuaym Hilyet-&uuml;l Evliy&acirc;&rsquo;da, İbn-i Esir &Uuml;sd-&uuml;l Gabe&rsquo;de ve Muttaki Kenz-&uuml;l Umm&acirc;l&rsquo;da nakletmiştir. Muttaki bu hadisi kitabının d&ouml;rt yerinde zikretmiştir. Birinci yerde Ruyani ve İbn-i Habban&rsquo;ın da bu hadisi Sahihler&rsquo;inde Huzeyfe tarikiyle rivayet ettiklerini kaydetmiştir. İkici yerde bu hadisi İbn-i Asakir&rsquo;in Huzeyfe&rsquo;den naklettiğini, &uuml;&ccedil;&uuml;nc&uuml; yerde İbn-i Cerir&rsquo;in Huzeyfe&rsquo;den naklettiğini ve d&ouml;rd&uuml;nc&uuml; yerde yalnız Hz. Fatıma&rsquo;ya ait b&ouml;l&uuml;m&uuml; zikredip bu hadisi İbn-i Şeybe&rsquo;nin naklettiğini kaydetmiştir.(3)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Hakim M&uuml;stedrek-&uuml;s Sahihayn&rsquo;de Aişe&rsquo;den naklen ş&ouml;yle yazıyor: Resulullah, (s.a.a) vefatıyla sonu&ccedil;lanan hastalığında buyurdu ki: <strong>&ldquo;Ey Fatıma! Acaba alemlerin kadınlarının en &uuml;st&uuml;n&uuml;, bu &uuml;mmetin hanımlarının b&uuml;y&uuml;ğ&uuml; ve m&uuml;minlerin hanımlarının b&uuml;y&uuml;ğ&uuml; olman seni hoşnut etmez mi?&rdquo; (4)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Ebu Nuaym Hilyet-&uuml;l Evliy&acirc;&rsquo;da İmran İbn-i Hasın&rsquo;den naklen kaydetmiştir ki: Resulullah (s.a.a) buyurdu ki: &ldquo;Fatıma rahatsızdır onun ziyaretine gelmiyor musunuz?&rdquo; &ldquo;Gidelim&rdquo; dedim. Hareket edip Hz. Fatıma&rsquo;nın (evinin) kapısına ulaştık; Resulullah selam verdi ve: &ldquo;Yanımdaki ile birlikte i&ccedil;eri girebilir miyiz?&rdquo; diyerek izin istedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma &ldquo;Evet, ama yanınızda olan kimdir? Allah&rsquo;a yemin ederim ki ab&acirc;dan başka bir şey &uuml;zerimde yoktur.&rdquo;&nbsp;Resulullah (s.a.a), o ab&acirc;yla kendini b&ouml;yle - ş&ouml;yle &ouml;rt diyerek onunla kendisini nasıl &ouml;rteceğini tarif etti. Sonra Fatıma &ldquo;Allah&rsquo;a yemin ederim ki, baş &ouml;rt&uuml;m de yoktur.&rdquo; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah (s.a.a) &uuml;zerinde bulunan bir par&ccedil;ayı verdi ve buyurdu: &ldquo;Bununla başını &ouml;rt.&rdquo; Sonra Fatıma eve girmemize izin verdi ve biz i&ccedil;eri girdik. Resulullah (s.a.a) &ldquo;Durumun nasıldır?&rdquo; diye sorunca, Fatıma: &ldquo;Bedenim rahatsızdır; &uuml;stelik yiyecek bir şey de yoktur.&rdquo; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah buyurdu ki: &ldquo;Acaba alemlerin hanımlarının en &uuml;st&uuml;n&uuml; olmak seni hoşnut etmez mi?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma: &ldquo;Peki İmran kızı Meryem nasıl?&rdquo; diye sordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah: &ldquo;O kendi zamanının (d&ouml;neminin hanımlarının b&uuml;y&uuml;ğ&uuml; ve sen de kendi d&ouml;neminin kadınlarının en &uuml;st&uuml;n&uuml;s&uuml;n; bil ki andolsun Allah&rsquo;a seni d&uuml;nya ve ahirette efendi (ulu) olan birisiyle evlendirmişim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu hadisi Tahavi M&uuml;şk&uuml;l-&uuml;l Asar&rsquo;da nakletmiştir. O bu hadisin sonunda şu c&uuml;mlenin de yer aldığını kaydetmiştir: &ldquo;(Hz. Ali&rsquo;ye) M&uuml;nafıktan başkası d&uuml;şman olmaz.&rdquo; Bu hadisi Muhibbuddin Taber&icirc;, Zehair&rsquo;de zikretmiştir ve sonundaki ilavesiyle birlikte, Hafız Ebu-l Kasım Dimeşki&rsquo;nin de naklettiğini kaydetmiştir. (5)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Ebu Nuaym, Cabir İbn-i Semure&rsquo;den naklen ş&ouml;yle zikretmiştir: Resulullah (s.a.a) gelip bizim yanımızda oturdu ve ş&ouml;yle buyurdu: &ldquo;Fatıma hastadır.&rdquo; Orada bulunanlar: &ldquo;Ziyaretine gidelim.&rdquo; dediler. Kalkıp Fatıma&rsquo;nın (s.a) evine doğru hareket ettiler. Fatıma&rsquo;nın evinin kapısı a&ccedil;ıktı. Peygamber, y&uuml;ksek sesle &ldquo;Kendini iyice &ouml;rt, bir grup ziyaretine gelmiştir&rdquo; buyurdu. Fatıma: &ldquo;Ey Resulullah, &uuml;zerimde ab&acirc;dan başka bir &ouml;rt&uuml; yoktur.&rdquo; dedi. Bunun &uuml;zerine Resulullah abasını &ccedil;ıkarıp kapının arkasından Fatıma&rsquo;ya doğru attı ve: &ldquo;Bununla başını &ouml;rt&rdquo; dedi. Sonra Resulullah i&ccedil;eri girdi ve onun arkasından da diğerleri girdiler. Biraz oturduktan sonra kalkıp gittiler; sonra ziyarete gelen adamlar: &ldquo;Allah&rsquo;a andolsun, Peygamberimizin (s.a.a) kızının bu durumu (bu kadar fakir olması) hayret verici!&rdquo; dediler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah (s.a.a) (bunu duyunca) ş&ouml;yle buyurdu: <strong>&ldquo;O kıyamet g&uuml;n&uuml; b&uuml;t&uuml;n hanımlardan daha &uuml;st&uuml;n makama sahiptir.&quot; (6)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Nesa&icirc; Hasais&rsquo;de kendi senediyle Ebu H&uuml;reyre&rsquo;den ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	(Yazın) Uzun g&uuml;nlerinden birinde Resulullah (s.a.a) bizim yanımıza ge&ccedil; geldi. Akşam bizlerden biri: &ldquo;Ya Resulullah, bu g&uuml;n seni g&ouml;rmememiz bize ağır geldi&rdquo; dedi. Resulullah (s.a.a) ş&ouml;yle buyurdu: &ldquo;Şimdiye kadar beni ziyaret etmemiş olan bir melek Allah&rsquo;tan izin alıp (bug&uuml;n) benim yanıma geldi. O bana kızım Fatıma&rsquo;nın &uuml;mmetimin kadınlarının en &uuml;st&uuml;n&uuml; ve Hasan ile H&uuml;seyin&rsquo;in cennet gen&ccedil;lerinin efendileri olduklarını m&uuml;jdeledi.&rdquo; (7)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Muttaki de bu hadisi Kenz-&uuml;l Umm&acirc;l&rsquo;da zikretmiş ve Taberan&icirc; ve İbn-i Neccar&rsquo;ın bu hadisi Ebu H&uuml;reyre&rsquo;den naklettiklerini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Muttaki Kenz-&uuml;l Umm&acirc;l&rsquo;dan Aişe&rsquo;den ş&ouml;yle rivayet etmiştir: Resulullah (s.a.a) vefatıyla sonu&ccedil;lanan hastalığı (&ouml;l&uuml;m hastalığı) sırasında: &ldquo;Kızım Fatıma yanıma gel.&rdquo; diye buyurdu... Resulullah bir s&uuml;re onunla gizlice konuştu. Fatıma ondan ayrıldığında ağlıyordu; ben de orada idim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sonra tekrar Resulullah (s.a.a) Fatıma&rsquo;ya: &ldquo;Yanıma gel.&rdquo; dedi. Fatıma da onun yanına yaklaştı ve Resulullah tekrar ona gizlice bir şey s&ouml;yledi. Bu defa Fatıma ayrıldığında g&uuml;l&uuml;yordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; (Aişe diyor ki:) Ben ona &ldquo;Ey Allah&rsquo;ın Resul&uuml;&rsquo;n&uuml;n kızı, baban sana gizli olarak ne s&ouml;yledi?&rdquo; diye sordum. Fatıma: &ldquo;Resulullah&rsquo;ın bana gizlice s&ouml;ylediği sırrını o hayatta iken sana a&ccedil;acağımı mı zannettin!&rdquo; dedi. Bu durum, yani Resulullah&rsquo;ın sırrını Aişe&rsquo;den gizlemesi Aişe&rsquo;ye &ccedil;ok ağır geldi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah (s.a.a) vefat ettiğinde Aişe: &ldquo;Mevzuu bana bildirir misin?&rdquo; diyerek Fatıma&rsquo;dan (s.a) Resulullah&rsquo;ın ona gizlice buyurduğu s&ouml;z&uuml; sordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma: &ldquo;Şimdi olur&rdquo; diyerek ş&ouml;yle devam etti: <strong>&quot;Peygamber ilk &ouml;nce buyurdu ki: &ldquo;Cebrail her yıl Kur&rsquo;an&rsquo;ı bana bir defa sunuyordu. Ama bu yıl iki defa sundu ve bana bildirdi ki her peygamber ancak bir &ouml;nceki peygamberin &ouml;mr&uuml;n&uuml;n yarısı kadar yaşar. Hz. İsa (a.s) y&uuml;z yirmi yıl yaşamıştır ve ben altmış yaşımı ge&ccedil;tiğimi biliyorum.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah bunları s&ouml;yleyince ben ağladım. Yine buyurdu ki: <strong>&ldquo;Kızım, m&uuml;minlerin kadınlarından hi&ccedil;birinin musibeti seninki gibi b&uuml;y&uuml;k olmayacaktır; bu y&uuml;zden senin sabrın hi&ccedil;bir kimseden az olmamalıdır.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İkinci defa ise bana gizlice Ehl-i Beyt&rsquo;ten ona kavuşacak ilk şahsın ben olduğumu bildirdi ve buyurdu ki: <strong>&ldquo;Sen cennet hanımlarının en &uuml;st&uuml;n&uuml;s&uuml;n.&rdquo; (8)</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kenz-&uuml;l Umm&acirc;l&rsquo;ın sahibi bu hadisi, İbn-i Asakir&rsquo;in naklettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; - Hakim M&uuml;stedrek-&uuml;s Sahihayn&rsquo;de kendi senediyle Aişe&rsquo;den, Resulullah&rsquo;ın (s.a.a) kızı Fatıma&rsquo;ya ş&ouml;yle dediğini nakletmiştir: &quot;Sana m&uuml;jde veriyorum ki ben, Resulullah&rsquo;tan (s.a.a) ş&ouml;yle duydum: &ldquo;Cennet hanımlarının &uuml;st&uuml;nleri şu d&ouml;rt hanımdır: İmran kızı Meryem, Resulullah&rsquo;ın (s.a.a) kızı Fatıma, Huveylid kızı Hatice ve Asiye.&rdquo; (9)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; -&nbsp;Muttaki Kenz-&uuml;l Umm&acirc;l&rsquo;da Hz. Ali&rsquo;den (a.s) ş&ouml;yle rivayet etmiştir: Peygamber (s.a.a) Fatıma&rsquo;ya (s.a): &ldquo;Cennet hanımlarının en &uuml;st&uuml;n&uuml; olman ve iki &ccedil;ocuğunun da cennet gen&ccedil;lerinin efendisi olması seni hoşnut etmez mi?&rdquo; dedi. (10)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Muttaki, kitabının başka bir yerinde ş&ouml;yle naklediyor: <strong>&quot;Ey Fatıma, herkesten &ouml;nce İslam&rsquo;ı kabul eden ve b&uuml;t&uuml;n M&uuml;sl&uuml;manların en bilgini olan birisiyle evlendirmem seni hoşnut etmez. mi? Ger&ccedil;ekten sen benim &uuml;mmetimin kadınlarının en &uuml;st&uuml;n&uuml;s&uuml;n, nasıl ki Meryem kendi kavminde &uuml;st&uuml;nl&uuml;k kazandı. Ey Fatıma, Allah yery&uuml;z&uuml; halkına nazar eyledi ve onlardan iki kişiyi se&ccedil;ti. Bunlardan birinin senin baban ve diğerinin de senin kocan olmasına sevinmiyor musun?&quot;</strong> (11)</p>\n\n<p>\n	Muttaki, bu hadisi Hakim, Taberan&icirc; ve Hatib&rsquo;in de rivayet ettiklerini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Zehair-&uuml;l Ukb&acirc; kitabının sahibi, İbn-i Abbas&rsquo;tan Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu rivayet etmiştir: <strong>&quot;D&ouml;rt kadın kendi d&ouml;nemlerinin hanımlarının en &uuml;st&uuml;nleridir. İmran kızı Meryem, Mezahim kızı Asiye, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma. Ve onların en bilgilisi Fatıma (s.a)dır.&quot;</strong></p>\n\n<p>\n	Ebu Nuaym, bu hadisi Hafız Sakafi el-İsfahan&icirc;&rsquo;nin rivayet ettiğini kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisi Suyut&icirc; de ed-D&uuml;rr-&uuml;l Mensur&rsquo;da; <strong>&ldquo;Ve iz kalet-il melaiketu ya Meryem-u innellahe-stafaki ve tahhereki ve&rsquo;s-tafaki ala nisa-il alemin&rdquo;</strong> (12) ayetinin tefsirinde zikretmiştir.</p>\n\n<p>\n	Bu hadisi İbn-i Asakir&rsquo;in Mukatil&rsquo;den, onun da Dahhak&rsquo;tan ve onun da İbn-i Abbas&rsquo;tan naklettiğini kaydetmiştir. (13)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; - Hakim, M&uuml;stedrek-&uuml;s Sahihayn&rsquo;de kendi senediyle İbn-i Abbas&rsquo;tan naklediyor ki: Resulullah (s.a.a) bir defasında d&ouml;rt &ccedil;izgi &ccedil;izerek (ashabından): &ldquo;Bunların ne olduğunu biliyor musunuz?&rdquo; diye sorudu. Ashap: &ldquo;Allah ve Resul&uuml; daha iyi bilir.&rdquo; diye cevap verdiler. Hz. Peygamber (s.a.a) buyurdu ki: <strong>&ldquo;Cennet kadınlarının en faziletleri olan Huveylid kızı Hatice, Muhammed (s.a.a) kızı Fatıma, İmran kızı Meryem ve Mezahim kızı Asiye&#39;dirler....&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hakim bu hadisin senedinin sahih olduğunu kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Yine bu hadisi kitabının diğer yerlerinde de sahih senetlerle İbn-i Abbas&rsquo;tan nakletmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ayrıca bu hadisi Ahmed İbn-i Hanbel de kendi M&uuml;sned&rsquo;inde &ccedil;eşitli senetlerle İbn-i Abbas&rsquo;tan rivayet etmiştir.&nbsp;Yine İbn-i Abdulbirr aynı hadisi &ldquo;el-İsti&acirc;b&rdquo; adlı kitabında iki senetle zikretmiştir. Yine bu hadisi Suyut&icirc; &ldquo;ed-D&uuml;rr-&uuml;l Mensur&rdquo; adlı tefsirinde; &ldquo;Ve zarebellah-u meselen lillez&icirc;ne amenu-mereete Fir&rsquo;avn&rsquo;e&rdquo; (14) ayetiyle ilgili olarak zikretmiştir. Suyut&icirc; bu hadisi Taberan&icirc;&rsquo;nin de rivayet ettiğini kaydetmiştir. Keza aynı hadisi İbn-i Esir, &Uuml;sd-&uuml;l Gabe&rsquo;de zikretmiştir ve keza Muhibbuddin Taber&icirc; de Zehair&rsquo;de naklederek, Ahmed ve Ebu Hatim&rsquo;in de bu hadisi zikrettiklerini kaydetmişlerdir. Yine aynı hadisi İbn-i Hacer el-İsabe&rsquo;de zikretmiş ve aynı sayfada Aişe&rsquo;den ş&ouml;yle bir hadis de rivayet etmiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&#39;&#39;<strong> Ben babasından (Hz. Muhammed&rsquo;den -s.a.a-) başka Fatıma&rsquo;dan (s.a) daha faziletli olan birisini g&ouml;rmedim.&#39;&#39;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine aynı hadisi Ebu Amr el-İsti&acirc;b&rsquo;ında ve Heysem&icirc; de, Mecma&rsquo;inde zikretmişlerdir. Heysem&icirc; s&ouml;z konusu hadisi, Ahmed, Ebu Ye&rsquo;l&acirc; ve Taberan&icirc;&rsquo;nin de naklettiklerini kaydederek onun senedinin sahih olduğunu s&ouml;ylemiştir. Bu hadisi Tahavi de M&uuml;şkil-&uuml;l Asar&rsquo;da rivayet etmiştir. Yine mezkur hadisi, Askalan&icirc; Feth-&uuml;l B&acirc;r&icirc;&rsquo;de nakletmiş ve ş&ouml;yle demiştir: &ldquo;Bu hadis, Taberan&icirc;&rsquo;nin el-Evsat&rsquo;ında Ebu H&uuml;reyre yoluyla naklettiği bir hadisle ve keza Ahmed&rsquo;in Ebu Said vasıtasıyla naklettiği başka bir hadisle de desteklenmektedir&rdquo;. Ayrıca kitabının 282. sayfasında da kaydetmiştir ki: &ldquo;Nesa&icirc; sahih senetle İbn-i Abbas&rsquo;tan: <strong>&ldquo;Cennet hanımlarının en faziletlileri Hatice, Fatıma, Meryem ve Asiye&rsquo;dir.&rdquo; diye bir hadis nakletmiştir.&rdquo;</strong> (15)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - İbn-i Abd&uuml;lbirr, iki senetle Ebu H&uuml;reyre&rsquo;den rivayet etmiştir ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:<strong> &quot;Alemlerin kadınlarının en iyileri d&ouml;rt kadındır: İmran kızı Meryem, Mezahim kızı Asiye, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma.&quot;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisi Heysem&icirc; de Mecma-&uuml;z Zev&acirc;id&rsquo;de ve Sa&rsquo;lebi, Kasas-ul Enbiya&rsquo;da zikretmişlerdir. Bu ikisinin nakillerinde tabir y&ouml;n&uuml;nden az bir farklılık vardır, ama mana aynıdır. (16)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Muttaki, Kenz-&uuml;l &Uuml;mmal&rsquo;da Resulullah&rsquo;tan (s.a.a) ş&ouml;yle rivayet etmiştir:<strong> &quot;Sizin erkekleriniz arasında en &uuml;st&uuml;n olan Ali, gen&ccedil;leriniz arasında en &uuml;st&uuml;n olan Hasan ile H&uuml;seyin ve kadınlarınız arasında en &uuml;st&uuml;n olan Fatıma&rsquo;dır.&quot; </strong>(17)</p>\n\n<p>\n	Hatib-i Bağdad&icirc; de bu hadisi rivayet etmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Menavi, Feyz-&uuml;l Kadir&rsquo;de Haris İbn-i Ebu &Uuml;same yoluyla Urve b. Z&uuml;beyr&rsquo;den rivayet ediyor ki: <strong>&quot;Hatice kendi d&ouml;neminin (aleminin) hanımlarının en iyisi idi. Meryem de kendi d&ouml;neminin (aleminin) kadınlarının en iyisi idi ve Fatıma da kendi d&ouml;neminin (aleminin) kadınlarının en iyisidir.&quot;</strong> (18)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - İbn-i Cerir kendi tefsirinde Enes İbn-i Malik&rsquo;den naklediyor ki: <strong>&quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Alemlerin kadınlarının en iyileri (ve faziletlileri) d&ouml;rt kişidir: İmran kızı Meryem, Mezahim kızı ve Firavun&rsquo;un hanımı Asiye, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma.&quot; </strong>(19)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Tirmiz&icirc;, Enes&rsquo;ten naklen rivayet etmiştir ki Resulullah (s.a.a) ş&ouml;yle buyurdu: <strong>&quot;B&uuml;t&uuml;n insanlar i&ccedil;erisinde fazilet hususunda şu d&ouml;rt kadını bilmen yeter: İmran kızı Meryem, Huveylid kızı Hatice, Muhammed (s.a.a) kızı Fatıma ve Firavun&rsquo;un hanımı Asiye.&quot; </strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu hadisi Hakim M&uuml;stedrek-&uuml;s Sahihayn&rsquo;de iki senetle rivayet etmiştir ve ikinci senetten sonra &ldquo;Bu hadis Şeyheyn&rsquo;in (Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;in) şartına g&ouml;re sahihtir&rdquo; demiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Yine Ahmed İbn-i Hanbel, kendi M&uuml;sned&rsquo;inde ve Ebu Nuaym, Hilyet-&uuml;l Evliy&acirc;&rsquo;da ve Tahav&icirc;, M&uuml;şkil-&uuml;l Asar&rsquo;da bu hadisi nakletmişlerdir. Hatib Bağdad&icirc; de kendi Tarih&rsquo;inde iki senetle bu hadisi zikretmiştir. Bu iki rivayette hadis ş&ouml;yledir: <strong>&ldquo;Alemlerin hanımlarının en hayırlısı d&ouml;rt şahıstır...&rdquo; </strong>İbn-i Esir de hadisi bu şekilde zikretmiştir. İbn-i Hacer de bu hadisi Tehzib-&uuml;t Tehzib&rsquo;de Şa&rsquo;bi yoluyla Cabir&rsquo;den merfu&rsquo; olarak nakletmiştir. İbn-i Abd&uuml;lbirr de bu hadisi el-İsti&acirc;b&rsquo;ında iki yolla rivayet etmiştir, onların birinde şu tabir yer almıştır: <strong>&ldquo;Alemdeki kadınların en hayırlısı...&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Yine aynı hadisi Muttaki, Kenz-&uuml;l &Uuml;mmal&rsquo;da zikret-miştir ve İbn-i Habban&rsquo;ın da bu hadisi rivayet ettiğini kaydetmiştir. Yine bu hadisi Fahr-i Raz&icirc; de kendi tefsirinde; &ldquo;Ve iz kalet-il melaiket-&uuml; ya Meryem-u...&rdquo; (20) ayetinden sonra zikretmiştir. Yine aynı hadisi Suyut&icirc; ed-D&uuml;rr-&uuml;l Mensru&rsquo;da; Ve iz kalet&rsquo;il melaiket-&uuml;... ayetinin tefisiri b&ouml;l&uuml;m&uuml;nde nakletmiştir. Suyut&icirc; bu hadisi İbn-i Habban&rsquo;ın da naklettiğini kaydediyor. (21)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - İbn-i Cerir Taber&icirc;, kendi Tefsir&rsquo;inde kendi senediyle Katade&rsquo;den naklediyor ki: &quot;Allah&rsquo;ın Peygamberi&rsquo;nin ş&ouml;yle s&ouml;ylediği bize rivayet edilmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Alemlerin kadınları arasında &ouml;rnek olarak: <strong>İmran kızı Meryem, Firavun&rsquo;un hanımı Asiye, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma&rsquo;yı sayman yeter.&quot;</strong> (22)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Yine Taber&icirc; kendi Tefsir&rsquo;inde kendi senediyle Ebu Musa Eş&rsquo;ar&icirc;&rsquo;den nakletmiştir ki, Resulullah (s.a.a) ş&ouml;yle buyurdu: <strong>&quot;Erkeklerden bir&ccedil;okları kamil oldular. (İnsanlığın en y&uuml;ksek mertebesine ulaştılar) Ama kadınlardan Meryem, Firavun&rsquo;un hanımı Asiye, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma&rsquo;dan başkası kamil olmamıştır.&quot;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisi Zemahşeri, Keşşaf&rsquo;da, Tahrim suresinde yer alan<span>&ldquo;...ellet&icirc; ahsenet ferceha&rdquo;</span> (23) ayetinin tefsiri b&ouml;l&uuml;m&uuml;nde rivayet etmiştir. Yine aynı hadisi Askalan&icirc;, Feth-ul Bari&rsquo;de zikretmiştir. Askalan&icirc;, ayrıca bu hadisi Taberani&rsquo;nin ve Sa&rsquo;lebi&rsquo;nin de (kendi Tefsir&rsquo;inde) naklettiklerini kaydediyor. (24)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; - Suyut&icirc;, ed-D&uuml;rr-&uuml;l Mensur&rsquo;da Al-i İmran suresinde yer alan, <span>&ldquo;Ve iz kalet&rsquo;il melaiket-&uuml; ya Meryem-&uuml;...&rdquo; </span>(25) ayetinin tefsiri b&ouml;l&uuml;m&uuml;n&uuml;n devamında İbn-i Murdeveyh&rsquo;in Enes&rsquo;ten şu hadisi naklettiğini zikrediyor: Enes, Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu s&ouml;ylemiş: <strong>&quot;Allah Teala d&ouml;rt kadını, alemlerin kadınlarının hepsinden se&ccedil;kin kıldı: (Bunlar) Mezahim kızı Asiye, İmran kızı Meryem, Huveylid kızı Hatice ve Muhammed (s.a.a) kızı Fatıma&rsquo;dır.&quot; </strong>(26)</p>\n\n<p>\n	-------------------------------------------------------------------------</p>\n\n<p>\n	(1) - Sahih-i Buh&acirc;ri, hadis no: 3353, 3354, 5812, 4080, 3438, Sahih-i M&uuml;slim hadis no: 4486, 4487, 4488, Sahih-i Tirmizi hadis no: 3807, S&uuml;nen-i İbn-i Mace hadis no: 1610. M&uuml;sned-i Ahmed, c.6, s. 282 hadis no: 25209, 25210, 24,839, 23343. Tabakat-ı İbn-i Sa&rsquo;d, c.2, s.40. &Uuml;sd-&uuml;l Ğ&acirc;be, c.5, s.512. Hasais-&uuml;n Nes&acirc;&icirc;,s.34.</p>\n\n<p>\n	(2) -Sahih-i Buh&acirc;r&icirc;, İstiz&acirc;n b&ouml;l&uuml;m&uuml; hadis no: 5812. Sahih-i M&uuml;slim, Fez&acirc;il-&uuml;s Sahabe kitabı, Fez&acirc;il-i Fatıma b&ouml;l&uuml;m&uuml; hadis no: 4486, 4487, 4488. M&uuml;sned-i Ebi D&acirc;vud, c.6, Ahadis-&uuml;n Nis&acirc; b&ouml;l&uuml;m&uuml;. Hileyt-&uuml;l Evliy&acirc;, c.2, s.29. M&uuml;şkil-&uuml;l As&acirc;r, c.1, s.48-49. Has&acirc;is-&uuml;n Nes&acirc;i, s.34.</p>\n\n<p>\n	(3) -Sahih-i Tirmiz&icirc;, c.2, s.306 hadis no: 2714. M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.151. M&uuml;sned-i Ahmed, c.5, s.391hadis no: 22240. Hilyet-&uuml;l Evliy&acirc;, c.4, s.190. &Uuml;sd-&uuml;l G&acirc;be, c.5, s.574. Kenz-&uuml;l Umm&acirc;l, c.6, s.217.</p>\n\n<p>\n	(4) - M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.156.</p>\n\n<p>\n	(5) - Hilyet-l Evliy&acirc;, c.2, s.42.</p>\n\n<p>\n	(6) - Hilyet-l Evliy&acirc;, c.2, s.42.</p>\n\n<p>\n	(7) - Has&acirc;is-&uuml;n Nes&acirc;i, s.34. Kenz-&uuml;l Umm&acirc;l, c.6, s.221.</p>\n\n<p>\n	(8) - Kenz-&uuml;l Umm&acirc;l, c.7, s.111.</p>\n\n<p>\n	(9) - M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.185.</p>\n\n<p>\n	(10) - Kenz-&uuml;l Umm&acirc;l, c.7, s.111.</p>\n\n<p>\n	(11) - Kenz-&uuml;l Umm&acirc;l, c.6, s.113.</p>\n\n<p>\n	(12) - Al-i İmran/42.</p>\n\n<p>\n	(13) - Zeh&acirc;ir-&uuml;l Ukb&acirc;, s.44. ed-D&uuml;rr-&uuml;l Mensur, Al-i İmr&acirc;n suresinin tefsiri, 42. &acirc;yet.</p>\n\n<p>\n	(14) - Tahrim/11.</p>\n\n<p>\n	(15) - M&uuml;stedrek-&uuml;s Sahihayn, c.2, s.497. M&uuml;sned-i Ahmed, c.1, s.293, 316, 322 hadis no: 2536, 2751, 2805. el-İsti&acirc;b, c.2, s.720. ed-D&uuml;rr-&uuml;l Mensur, Tahrim suresinin tefsiri, 11. &acirc;yet. &Uuml;sd-&uuml;l G&acirc;be, c.5, s.437. Zeh&acirc;ir-&uuml;l Ukb&acirc;, s.42. el-İsabe, c.8, s.158. el-İsti&acirc;b, c.2, s.570. Mecma-&uuml;z Zev&acirc;id, c.9, s.223. M&uuml;şkil-&uuml;l As&acirc;r, c.1, s.50. Feth-ul B&acirc;ri, c.7, s.258.</p>\n\n<p>\n	(16) - el-İsti&acirc;b, c.2, s.720 ve 750. Mecme-&uuml;z Zev&acirc;id, c.9, s.223. Kasas-ul Enbiy&acirc;, s.511.</p>\n\n<p>\n	(17)- Kenz-&uuml;l Umm&acirc;l, c.6, s.217. Tarih-i Bağd&acirc;di, c.4, s.391.</p>\n\n<p>\n	(18) - Feyz-&uuml;l Kadir, c.3, s.432.</p>\n\n<p>\n	(19) - Taber&icirc; Tefsiri, c.3, s.180.</p>\n\n<p>\n	(20) - Al-i İmran/42.</p>\n\n<p>\n	(21) - Sahih-i Tirmiz&icirc;, c.2, s.31 hadis no: 3813. M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.157. M&uuml;sned-i Ahmed, c.3, s.135 hadis no: 11942. Hilyet-&uuml;l Evliy&acirc;, c.2, s.344. M&uuml;şkil-&uuml;l As&acirc;r, c.1, s.50. Tarih-i Bağd&acirc;d&icirc;, c.7, s.184 ve c.9, s.404. &Uuml;sd-&uuml;l G&acirc;be, c.5, s.437. Tehzib-&uuml;t Tehzib, c.12, s.441. el-İsti&acirc;b, c.2, s.720. Kenz-&uuml;l Umm&acirc;l c.6, s.227. Tefsir-&uuml;l Kebir, Al-i İmr&acirc;n suresinin tefsiri, 42. &acirc;yet.</p>\n\n<p>\n	(22) - Taber&icirc; Tefsiri, c.3, s.180.</p>\n\n<p>\n	(23) - Tahrim/11.</p>\n\n<p>\n	(24) - Taber&icirc; Tefsiri, c.3, s.180. Tefsir-i Keşşaf, Tahrim suresinin tefsiri, 12. &acirc;yet. Feth-ul B&acirc;r&icirc;, c.7, s.258.</p>\n\n<p>\n	(25) - Al-i İmran/42.</p>\n\n<p>\n	(26) - ed-D&uuml;rr-&uuml;l Mensur, Al-i İmran suresi 42. &acirc;yet</p>','Hz. Fatıma (s.a) Kadınların En Üstünüdür','','publish','closed','open','','hz-fatima-s-a-kadinlarin-en-ustunudur','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2698',0,'post','',0),(2699,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			<strong><strong>&Ccedil;ok acayip bir devran bu, kızım!.. Hele d&uuml;nya, &ccedil;ok daha acayip!..</strong></strong></p>\n\n		<p>\n			<strong><strong>Bu nasıl bir d&uuml;nya ki, Allah Resul&uuml;&rsquo;n&uuml;n kızını barındıramaz olmuş kendisinde?!</strong></strong></p>\n\n		<p>\n			<strong><strong>Bu nasıl bir devran ki, &ldquo;kadının yaratılış sırrı&rdquo;na takat getirememekte?!</strong></strong></p>\n\n		<p>\n			<strong><strong>Ne oluyor şu k&acirc;inata b&ouml;yle; Allah&rsquo;ın biricik incisini kendisinden uzaklaştırmakta?!</strong></strong></p>\n\n		<p>\n			<strong><strong>&Ccedil;ok garip bir devrandayız kızım!.. Hele d&uuml;nya, &ccedil;ok daha garip!..</strong></strong></p>\n\n		<p>\n			<strong><strong>Senin yerin değil orası... Hayır; d&uuml;nya hi&ccedil;bir zaman senin yerin olamaz ve olmadı da! Gel kızım, gel; sen hi&ccedil;bir zaman d&uuml;nyalı değildin zaten... Sen cennetten gelmiştin oraya; cennetten g&ouml;nderilmiştin sen!</strong></strong></p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Hira&rsquo;da Rabb&rsquo;imle halvete &ccedil;ekildiğim o şirin g&uuml;nlerden biriydi... Cebrail; aşıkla maşuk arasında gidip gelen o g&uuml;zel haberci, kulla Rabb&rsquo;i arasında irtibat sağlayan o hoş haberci; o p&acirc;k, iyi ve samim&icirc; melek; benimle Allah Teala arasındaki sırların emini; yeni bir mesajla gelerek &ldquo;Rabb&rsquo;in senin kırk g&uuml;n kırk gece boyunca aralıksız halvete &ccedil;ekilmeni buyuruyor&rdquo; dedi...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İl&acirc;h&icirc; mesajlara canı g&ouml;n&uuml;lden amade olan ve il&acirc;h&icirc; nefesi alınca hasretle yanıp tutuşan ben, bu mesaj &uuml;zerine Rabb&rsquo;ul-&acirc;lem&icirc;n, olanca b&uuml;y&uuml;kl&uuml;ğ&uuml;yle sırf benim olmuş&ccedil;asına şevke kapıldım, sevin&ccedil;ten iki kanat &ccedil;ıkarıp u&ccedil;acak gibiydim. O muazzam sevgilinin mesajını yana yakıla, hasretle, &ouml;zlemle bekler oldum.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Evet, canım kızım... Allah, Cebrail ve senin kocandan başka kim bilebilir &ldquo;Hira&rdquo;nın ne olduğunu?! Allah&rsquo;la halvete &ccedil;ekilmenin ne olduğunu?!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ama... Ama şu d&uuml;nyada birisi vardı ki &ccedil;ok severdim onu; Rabb&rsquo;im de daima sevsin onu. Onun hassas kalbini kırmak, merak ve endişe duymasına sebep olmak istemiyordum.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kimden s&ouml;z ettiğimi anladın değil mi? Hani şu zor g&uuml;nlerimde bana sığınak olan, yoksul anlarımda yoksulluğumu gideren, d&uuml;şmanların kınama ve tahkirlerine karşı beni tasdik edip destek olan... Evet, annenden s&ouml;z ediyorum, Hatice&rsquo;den...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Rabb&rsquo;ul-&acirc;lem&icirc;n de onu sıkıntılı ve endişeli h&acirc;lde g&ouml;rmek istemiyordu. O şirin ve tatlı il&acirc;h&icirc; mesajda, kendisinden kırk g&uuml;n ayrı kalacağımı Hatice&rsquo;ye de bildirmem isteniyordu.</p>\n\n<p>\n	&nbsp;&nbsp; Bildirdim; Ammar&rsquo;ı, o vefak&acirc;r dostu Hatice&rsquo;ye g&ouml;nderdim, &ldquo;git ona ş&ouml;yle de&rdquo; dedim:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; <strong>&ldquo;Hatice&rsquo;m! Can yoldaşım! Senden uzak kalmış olmam incindiğim, rahatsız olduğum ya da herhangi bir şeye &uuml;z&uuml;lm&uuml;ş olduğum i&ccedil;in değil asla! Rabb&rsquo;im de seviyor seni, ben de! Allah Teala, ikimizin de can yoldaşı olan o y&uuml;celer y&uuml;cesi sevgili, her g&uuml;n meleklerine seni g&ouml;sterip &ldquo;onunla &ouml;v&uuml;n&uuml;yorum&rdquo;</strong> demekte. Ben de &ouml;v&uuml;n&uuml;yorum seninle Hatice...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Rabb&rsquo;imle kırk g&uuml;nl&uuml;k &ouml;zel bir g&ouml;r&uuml;şmem ve ahdim var... Senden uzak durmamı isteyen de yine O... Şu kırk g&uuml;n&uuml; sabır ve huzurla ge&ccedil;ir; kimseye, a&ccedil;ma evimizin kapısını bu kırk g&uuml;n, kırk gece boyunca.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; <strong>Ben, Fatıma bint-i Esed&rsquo;in evinde kırk gece iftar edeceğim; kırkıncı geceden sonra il&acirc;h&icirc; vaat ger&ccedil;ekleşecek ve o zaman tekrar g&ouml;r&uuml;şeceğiz inşaallah, bu firak ancak o zaman sona erecek.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Annen Hatice bu mesajımı alınca g&ouml;zleri dolu dolu olmuş, kırkıncı gecenin sonuna kadar kapımızın demir halkasından ayıramamış g&ouml;zlerini... Kırk gece sonra o demir halkayı tutup &ccedil;aldığımda Hatice&rsquo;nin h&uuml;z&uuml;nl&uuml; ama sıcak sesi y&uuml;kseldi:</p>\n\n<p>\n	&mdash; Muhammed&rsquo;den başkasının &ccedil;almaya hakkı olmadığı o kapıyı &ccedil;alan kim?</p>\n\n<p>\n	&mdash; Ben! Muhammed!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Annenle g&ouml;r&uuml;şmemiz &ccedil;ok duygulandırıcıydı; g&ouml;zlerinden sevin&ccedil; g&ouml;zyaşları d&ouml;k&uuml;l&uuml;yordu, bahar yağmuru gibi. O gece iftarlığımı cennetten getirmişlerdi... Gurup vaktine doğru Cebrail, o sevgili melek elinde bir tepsiyle gelip yanıma oturdu. Allah Z&uuml;&rsquo;l-Cel&acirc;l&rsquo;in canlara can katan sel&acirc;mını bana ilettikten sonra <strong>&ldquo;G&ouml;r&uuml;şmenizin bu son akşamında iftarlığını o y&uuml;ce sevgili dostun -celle ve al&acirc;- cennetten armağan g&ouml;nderdi&rdquo; </strong>dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Cebrail&rsquo;in ardından Mikail&rsquo;le İsrafil de geldiler. Allah her ikisinden de razı olsun. Cebrail cennetten getirdiği bir ibrikle elime su d&ouml;kerken Mikail ellerimi yıkıyor, İsrafil de kendisine verilen cennet havlusuyla ellerimi kurutuyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Evet kızım! Canım yavrum benim! B&uuml;t&uuml;n bunlar, senin d&uuml;nyaya gelişin i&ccedil;in gerekli hazırlıklardı... Evet, senin d&uuml;nyaya gelişin i&ccedil;in gerekli b&uuml;t&uuml;n hazırlıklar cennet armağanlarıyla tamamlanmadaydı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu arada yeri gelmişken şunu da hemen s&ouml;yleyeyim sana; cennete girecek ilk kişisin sen! Cennetin kapısını cennet ehline sen a&ccedil;acaksın kızım!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Vefasız d&uuml;nyadan ayrılmak &uuml;zere olduğun şu sıralarda s&ouml;ylediğimi sanma bunu... &Ouml;l&uuml;m giysilerini hazırlaması i&ccedil;in Esma&rsquo;yı &ccedil;ağırdığın bu sırada s&ouml;ylemiyorum sadece bunu...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &Ouml;l&uuml;m gusl&uuml; almakta olduğun bu sırada da s&ouml;yl&uuml;yor değilim. Hayır, her zaman s&ouml;ylemişimdir, &ldquo;<strong>Fatıma&rsquo;dan cennetin kokusunu alıyorum ben&rdquo; </strong>diye...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bir defasında Ayşe dayanamayıp <strong>&ldquo;Fatıma&rsquo;yı neden b&ouml;yle kokluyorsun sen? Ni&ccedil;in onu &ouml;p&uuml;p koklamaktan bunca zevk alıyorsun? Fatıma&rsquo;yı g&ouml;r&uuml;nce ne oluyor sana &ouml;yle?!&rdquo; </strong>diye sordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &ldquo;Sus!&rdquo; dedim Ayşe&rsquo;ye, &ldquo;Neler diyorsun sen?! Fatıma cennetimdir benim, Fatıma Kevser&rsquo;imdir benim! Ondan cennet kokusu gelir bana. Fatıma cennetin t&acirc; kendisi, cennete giriş iznidir. Benim rıza ve hoşnutluğum Fatıma&rsquo;nın rıza ve hoşnutluğundadır. Fatıma&rsquo;nın gazabı Allah&rsquo;ın cehennemi, rıza ve hoşnutluğuysa Allah&rsquo;ın cennetidir!&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fatıma&rsquo;m benim! Seni bunca seviyor olmam, sırf kızım olduğun i&ccedil;in değil elbet! Sen d&uuml;nya kadınlarının seyyidesi, d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml;s&uuml;n. Seni Allah se&ccedil;ti bu makama, Allah Teala sevmekte seni bunca.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bunu kendimden s&ouml;ylemediğimi de bilirsin. Ben şimdiye değin kendiliğimden bir tek s&ouml;z s&ouml;ylemiş değilim ki...( Necm Suresi, 3-4.)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Miraca gittiğim o gece g&uuml;rd&uuml;m ki cennetin kapısına fevkal&acirc;de g&uuml;zel bir yazıyla ş&ouml;yle yazılı:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			<strong><strong>&ldquo;La il&acirc;he illallah. Muhammedun Resulullah... Allah&rsquo;tan başka il&acirc;h yoktur. Muhammed, Allah&rsquo;ın el&ccedil;isidir. Ali, Allah&rsquo;ın sevgilisidir. Fatıma, Hasan ve H&uuml;seyin Allah&rsquo;ın se&ccedil;tiği insanlardır. Allah&rsquo;ın bu sevgili kullarına kin besleyene, onlara d&uuml;şmanlık edene l&acirc;net olsun!&rdquo;</strong></strong></p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Senin ebed&icirc; &acirc;leme g&ouml;&ccedil;&uuml;ş gusl&uuml; almakta olduğun şu sırada s&ouml;yl&uuml;yor değilim sadece bunu...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hatırlarsın... Hani &ccedil;adırda oturmuş, bir Arap yayına yaslanmıştım...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ali, sen ve g&ouml;z&uuml;m&uuml;n nuru, g&ouml;nl&uuml;m&uuml;n &ccedil;ırağı Hasan&rsquo;la H&uuml;seyin de oradaydınız. Kim bilir ka&ccedil;ıncı kez, M&uuml;sl&uuml;manlara ş&ouml;yle duyurdum:</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp; &ldquo;Ey M&uuml;sl&uuml;manlar! Şunu biliniz ki, kim bunlarla -sizi g&ouml;stermiştim o sırada- barışık olursa ben de onunla barışığımdır; kim de bunlarla savaşıp cedelleşirse ben de onunla savaşır, cedelleşirim. Ancak bunları seveni severim ben. Ve bunları ancak &lsquo;tıyneti ve hamuru temiz olanlar&rsquo; sever; keza bunlara ancak &lsquo;k&ouml;t&uuml;ler&rsquo; ve &lsquo;mayası bozuk olanlar&rsquo; d&uuml;şmanlık eder.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma&rsquo;m benim! Gel! Seni ne kadar &ouml;zlediğimi bilemezsin. Gel! D&uuml;nya senin yerin yurdun değil, buraya gel; cennet sensiz cennet olmuyor asla!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sahi! Esma&rsquo;ya s&ouml;yle: Cennetten benim i&ccedil;in getirilen k&acirc;fur tozu vardı... &Uuml;&ccedil;te birini kendim i&ccedil;in kullanmış, &uuml;&ccedil;te ikisini seninle Ali&rsquo;ye ayırmıştım ya hani... Onu sana versin. O &ouml;zel cennet k&acirc;furuyla v&uuml;cudunu ıtırlandır kızım; doğumun cennetlik olduğu gibi, vefatın da cennetliktir senin. Sel&acirc;m olsun sana d&uuml;nyaya geldiğin g&uuml;n; sel&acirc;m olsun sana yaşadığın iki g&uuml;n, sel&acirc;m olsun sana şimdi buraya gelmekte olduğun bu sırada; ve sel&acirc;m olsun sana yeniden dirileceğin o g&uuml;n...</p>','Mazlumiyet Anası','','publish','closed','open','','mazlumiyet-anasi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2699',0,'post','',0),(2700,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp;Hz. Fatıma&rsquo;nın (a.s.) ebedileşmesindeki sır, sadece peygamber efendimizin kızı olması değildir. &Ccedil;&uuml;nk&uuml; Hz. Fatıma y&uuml;ce Ahlaki ve manevi değerlerle b&uuml;t&uuml;nleştiği i&ccedil;in ebedi &ouml;rneği d&ouml;n&uuml;şt&uuml;.</p>\n\n<p>\n	&nbsp;Hz. Fatıma (a.s.) vefat anlarında &ouml;nce su istedi ve abdest aldı. Temiz bir elbiseye b&uuml;r&uuml;nerek kıbleye y&uuml;z tutup, ş&ouml;yle bir dua ve niyazda bulundu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Allah&rsquo;ım &ouml;l&uuml;m&uuml; bana getirdiğinde &ouml;zlediğim ve seferden d&ouml;nm&uuml;ş sevgilimi karşılar gibi bir konumda beni bırak.</p>\n\n		<p>\n			Allah&rsquo;ım rahmet ve inayetini bana indir. Benim ruhumu pak ruhlar ve canımı Salih canlar ve cenazemi mutahhar cenazelerle yan yana bırak. Amellerimi makul amellerden kıl.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	B&ouml;ylece hz. Fatıma (a.s.) hicri kameri 11. yılın 3 cemadi&uuml;ssani g&uuml;n&uuml;nde vefat edip, Rabb&#39;ine kavuştu. Fakat en değerli ve ebedi mirasları insanlık &acirc;lemine bıraktı.</p>\n\n<p>\n	Hz. Fatıma&#39;nın (a.s.) &uuml;st&uuml;n faziletlerinden dolayı peygamber efendimiz sevgili kızını terkim ve y&uuml;ksek saygıyla anardı. Hz. Muhammed (s.a.a.) Fatıma (a.s.) hakkında ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah Fatıma&rsquo;nın kalbini ve v&uuml;cudunu iman ve yakinle doldurmuştur. Zehra ibadet mihrabında durduğunda melekler arasında parlayan bir yıldız gibi olur.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp; Peygamber efendimiz ayrıca ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp; <strong>Canım Zehra! Allah seni se&ccedil;kinlerden kılıp, seni marifet ve ilahi ilimlerle donattı. Seni &acirc;lemlerdeki kadınlara &uuml;st&uuml;n bir &ouml;rnek kıldı. </strong></p>\n\n<p>\n	&nbsp;&nbsp; Bir g&uuml;n birisi peygamber efendimize sordu:Ya Resulullah! Ni&ccedil;in Fatıma&rsquo;ya davrandığın gibi başka evlat ve kızlarına davranmıyorsun? Peygamber efendimiz (sav.) bunun &uuml;zerine ş&ouml;yle buyurdu: Sen Fatıma&rsquo;yı tanımıyorsun. Ben ondan cennet kokusunu alıyorum. Fatıma&rsquo;nın rızası, Allah&rsquo;ın rızası, gazap ve &ouml;fkesi de rabbulaleminin gazap ve &ouml;fkesidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Fatıma (a.s.) annesi Hz. Hatice&#39;nin (a.s.) vefatından sonra, annesinin boşluğunu doldurmak i&ccedil;in sevgili babasına b&uuml;y&uuml;k sevgi ve saygıda bulunup, hayatını o b&uuml;y&uuml;k zata ve İslam&rsquo;ın y&uuml;kselişine vakfetti.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Fatıma, Resul&uuml; Ekrem&rsquo;in dilinden akan Kur&rsquo;an-ı Kerim&rsquo;in ayetlerini can-ı g&ouml;n&uuml;lden dinliyor ve babasının &ouml;ğretilerini &ouml;z&uuml;ms&uuml;yordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; Y&uuml;ce ilahi kadın olan hz. Fatıma (a.s.) &ccedil;ok boyutlu bir şahsiyete sahip biriydi. Bu olay, kemal zirvesine erişmekte kadın ve erkek arasında hi&ccedil;bir fark ve ayırım olmadığı hakikatini g&ouml;zler &ouml;n&uuml;ne serdi. Allah-u Teala bu y&uuml;celiş ve y&uuml;kselişi fıtri olarak kadın olsun, erkek olsun b&uuml;t&uuml;n insanlara hibe etmiştir.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Fatıma&rsquo;nın parlak rollerinden biri toplumsal k&uuml;lt&uuml;r&uuml; ıslah edip, y&uuml;kseltmekti. Hz. Fatıma sade&nbsp; meselelerden karmaşık meselelere kadar &ccedil;&ouml;z&uuml;m yolları bulur ve sorulara cevap verirdi. &Ccedil;arpıklıklar ve sapık d&uuml;ş&uuml;nce ve eylemlerle m&uuml;cadele edip, topluma hak yolunu g&ouml;sterirdi. Bir g&uuml;n bir kadın, Hz. Fatıma&#39;dan (a.s.) on soru sordu ve cevabını aldı. Fakat utanıp, artık sizi rahatsız etmeyeceğim, dedi. Ancak Hz. Fatıma ş&ouml;yle buyurdu. Utanıp &ccedil;ekinme, istediğin soruyu sor. &Ccedil;&uuml;nk&uuml; Allah her bir soruya verdiğim cevap konusunda sayısız sevap yazdırıyor.</p>\n\n<p>\n	&nbsp;&nbsp; Allah aşkı ve sevgisi cennet kadınlarının efendisi Hz. Fatıma&rsquo;nın kalp ve ruhuna &ouml;ylesine işlemiştir ki, Allah&rsquo;a hizmet etmekten b&uuml;y&uuml;k bir mutluluk ve zevk duyduğunu, her şeyden arınıp, Allah&rsquo;ın cemalini temaşa etmeye &ccedil;alıştığını s&ouml;yl&uuml;yordu. Hz. Fatıma (a.s.) ibadetin Rabb&#39;ul aleminin marifetini kavramadaki &ouml;zel anlam ve değerinin bilincinde olup, ş&ouml;yle buyuruyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Kim ki Allah&rsquo;a ihl&acirc;slı bir şekilde ibadet ederse, Allah katında en &uuml;st&uuml;n maslahatla donanacaktır.&quot;</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Fatıma&rsquo;yı&nbsp; Zehra&rsquo;nın &uuml;st&uuml;n &ouml;zelliklerinden biri, başka insanların istek ve ihtiya&ccedil;larını &ouml;nemseyip, karşılamaya &ccedil;alışmaktı. İslam&#39;ın bu g&ouml;zde kadınının hayatında g&uuml;zel bir kıssa ve &ouml;yk&uuml;yle karşılaşıyoruz. Gece vakti, İmam Ali&#39;nin (a.s.) evinde g&uuml;zel bir dua ve yalvarış sesi duyuluyordu. &Ccedil;ocuk yaşta olan İmam Hasan annesinin s&ouml;zlerini duyuyordu. Sabaha kadar uyanık kalıp, sevgili annesinin dualarını dinlemeye &ccedil;alışıyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Fatıma Allah&rsquo;a yalvarıp dua ediyordu. O, halkın mutluluğu, yoksullarla komşuların dilek ve ihtiya&ccedil;larının karşılanması i&ccedil;in dua ve niyazda bulunuyordu. Fakat kendisi ve hane halkı i&ccedil;in dua etmiyordu. İmam Hasan (a.s.) bu dua bi&ccedil;iminden hayrete d&uuml;şt&uuml;. Annesi Fatıma&rsquo;nın namaz ve duasının bitmesini bekledi, daha sonra annesine sordu: Anneciğim ni&ccedil;in herkes i&ccedil;in dua edip, niyazda bulundun da, kendin ve ailen i&ccedil;in dua etmedin? Hz. Fatıma, g&uuml;zel y&uuml;zl&uuml; evladına bakınıp, g&uuml;l&uuml;mseyerek buyurdu ki; Evladım, ilkin komşu, sonra kendimiz i&ccedil;in dua ve istekte bulunmalıyız.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Fatıma&rsquo;nın değerli miraslarından biri Resulullahın (s.a.a.) vefatından sonra okuduğu hutbeydi. Hz. Fatıma, peygamber (s.a.a.) sonrası İslam toplumundaki &ccedil;arpıklık ve geriye d&ouml;n&uuml;şle u&ccedil;urumun tehlikelerini g&ouml;r&uuml;nce, okuduğu hutbede İslam&rsquo;ın ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne serip, herkesi aydınlatıp, hak yolunda ilerlemesini sağlamaya &ccedil;alıştı. Hz. Fatıma bu siyasi-ilahi hutbesinde, beşeriyetin kurtuluşunun sadece hak dini İslam&#39;a ve Allah&rsquo;ın emirlerine uyumlu olabileceğini s&ouml;yledi. Hz. Fatıma, ge&ccedil;miş milletler ve kavimlerin ibret verici sonuna değinerek, hutbesinin bir kısmında ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Ey halk, siz ateşin u&ccedil;urumunda bulunuyor, aşağılık ve zebun bir hayat yaşıyordunuz. D&uuml;şmanların saldırısına uğrayıp esir alınmaktan korkuyordunuz. Fakat Allah (c.c.) Muhammed&#39;in (s.a.a.) eliyle sizi kurtardı. K&uuml;fr ve şirkin karanlığından sizi aydınlığa kavuşturdu. Karanlıkları bertaraf edip, g&ouml;zlerinizi nurla aydınlattı.&quot;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Fatıma&rsquo;nın parlak hayatının bir &ouml;zelliği de, siyasi, toplumsal ve k&uuml;lt&uuml;rel faaliyetler ve kendi kendini kemallere donatma &ccedil;alışmalarının yanı sıra tarih yapan beşeri toplumun tarih &ccedil;ığırını değiştiren evlatlar yetiştirmesiydi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Fatıma &ouml;ylesine mutlu, ihlaslı, muttaki ve pak aile hayatı kurmuştur ki, İmam Ali (a.s.) sevgili eşi Hz. Fatıma hakkında ş&ouml;yle buyurmuştu: &ldquo;Fatıma, hi&ccedil;bir zaman beni asla rencide etmedi ve benden azar işitmedi. Ben hi&ccedil;bir zaman onu herhangi bir işe zorlamadım, o da bana hi&ccedil;bir saygısızlık yapmadı. Allah&rsquo;a and olsun Fatıma&rsquo;yı asla &ouml;fkelendirmedim. Onun y&uuml;z&uuml;ne baktığımda b&uuml;t&uuml;n h&uuml;z&uuml;n ve gamım kayboluyordu ve acılarla dertlerimi de unutuyordum.&quot;</p>\n\n<p>\n	&nbsp;&nbsp; İmam Ali (a.s.) daima eşi Hz. Fatıma&rsquo;yla yaşadığı anların anısını canlı tutuyordu. Bir g&uuml;n evlatları imam Hasan (a.s.) ve İmam H&uuml;seyin (a.s.) hastalanmışlardı. İmam Ali&rsquo;yle eşi Hz. Fatıma, oğullarının sağlığının geri gelmesi i&ccedil;in 3 g&uuml;n oru&ccedil; tutma niyetinde bulundular.</p>\n\n<p>\n	&nbsp;&nbsp; İlk g&uuml;n iftar vakti, bir&nbsp; dilenci Hz. Fatıma&rsquo;nın kapısını &ccedil;alıp yardım istedi. Hz. Fatıma hazırladığı iftarlığı ona verdi. İkinci g&uuml;n iftar vakti yine kapı &ccedil;alındı ve bir yetim &ccedil;ocuk yardım diledi, Hz. Fatıma hazırladığı az miktarda iftarlığı o yetime verdi. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de yine tam iftar vakti bir esir gelip Hz. Fatıma&rsquo;nın kapısını &ccedil;alıp, yardım istedi. Ve b&ouml;ylece o g&uuml;n de iftarlıklarını o esire verip, &uuml;&ccedil; g&uuml;n boyunca sadece su ile iftar yaptılar.</p>\n\n<p>\n	&nbsp;&nbsp; Bu olayın haberi Resul&uuml; Erkeme ulaşınca peygamber efendimiz kızı Fatıma&rsquo;nın evine geldi. Onun a&ccedil; karnına ibadetle meşgul olduğunu g&ouml;rd&uuml;. Peygamber efendimiz b&uuml;y&uuml;k bir endişeye kapıldı. Fakat Cebrail (a.s.) inip, peygamber efendimizi m&uuml;jdeleyip, &quot;bu hayırlı iş ehlibeytine m&uuml;barek olsun&quot; dedi ve daha sonra insan suresini kıraat etti.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Fatıma (a.s.) ş&ouml;yle buyuruyor: &quot;Kur&rsquo;an-ı Kerim karanlıkları aydınlatan parlak bir nurdur. Kur&rsquo;an, inananlarını&nbsp; cenneti rıdvana hidayet eden bir &ouml;nderdir. Sizin d&uuml;nyanızda &uuml;&ccedil; sevgilim vardır. Bunlardan biri Kur&rsquo;an&#39;ın tilaveti, ikincisi Resulullah&rsquo;ın y&uuml;z&uuml;ne bakmak, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise&nbsp; Allah yolunda infak yapmaktır.&quot;</div>\n</div>','Hz. Fatıma’nın (a.s.)  Faziletleri','','publish','closed','open','','hz-fatimanin-a-s-faziletleri','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2700',0,'post','',0),(2701,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	Ali, zırhını Osman&quot;a sattıktan sonra mihri alıp getirdi. Mihir d&ouml;rt y&uuml;z hecer&icirc; siyah dirhemden ibaretti. Resulullah (s.a.a) dirhemleri aldı, yeni ev i&ccedil;in eşya alsınlar diye parayı ashabından ve kendi eşlerinden bazılarına teslim etti.&nbsp;&nbsp; Fatıma&quot;nın &ccedil;eyizi şundan ibaretti:</p>\n\n<p>\n	<strong>&nbsp;1) Yedi dirhem değerinde bir g&ouml;mlek.</strong></p>\n\n<p>\n	&nbsp;2) D&ouml;rt dirhem değerinde bir baş &ouml;rt&uuml;s&uuml;.</p>\n\n<p>\n	&nbsp;3) Hayber malı siyah bir kadife.</p>\n\n<p>\n	&nbsp;4) &Uuml;zeri kaytan t&uuml;r&uuml; iplerle &ouml;rt&uuml;l&uuml;p bağlanmış bir divan.</p>\n\n<p>\n	&nbsp;5) Mısır keteninden mamul, birinin i&ccedil;i lifle, &ouml;b&uuml;r&uuml;n&uuml;n ise y&uuml;nle doldurulmuş iki d&ouml;şek.</p>\n\n<p>\n	&nbsp;6) İ&ccedil;leri izhirden (bir &ccedil;eşit kokulu bitkiden) doldurulmuş Taif derisinden d&ouml;rt yastık.</p>\n\n<p>\n	&nbsp;7) Y&uuml;nden yapılmış bir &ouml;rt&uuml;.</p>\n\n<p>\n	&nbsp;8) Hecer yapımı bir hasır.</p>\n\n<p>\n	&nbsp;9) Bir el değirmeni.</p>\n\n<p>\n	&nbsp;10) Deriden yapılmış bir su kabı.</p>\n\n<p>\n	&nbsp;11) [İ&ccedil;inde elbise yıkanılan] bakır bir leğen.</p>\n\n<p>\n	&nbsp;12) Bir s&uuml;t kasesi.</p>\n\n<p>\n	&nbsp;13) K&uuml;&ccedil;&uuml;k su kovası.</p>\n\n<p>\n	&nbsp;14) Sızdırmasın diye i&ccedil;i ziftlenmiş leğen.</p>\n\n<p>\n	&nbsp;15) Yeşil bir testi.</p>\n\n<p>\n	&nbsp;16) Kiremitten iki bardak.</p>\n\n<p>\n	&nbsp;17) Bir meşin minder.</p>\n\n<p>\n	&nbsp;18) Katran&icirc; aba.</p>\n\n<p>\n	&nbsp;19) Su kovası...</p>\n\n<p>\n	&nbsp; &Ccedil;eyizi d&uuml;zmekle g&ouml;revlendirilen sahabeler ş&ouml;yle demişlerdir: Bu eşyaların t&uuml;m&uuml;n&uuml; taşıdık, Resulullah&quot;ın (s.a.a) &ouml;n&uuml;ne koyduk. Resulullah (s.a.a) &ccedil;eyize bakınca ağladı ve g&ouml;zlerinden yaşlar d&ouml;k&uuml;lmeye başladı. Sonra başını g&ouml;ğe kaldırdı ve ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp; <strong><span><strong>Allah&quot;ım! Kaplarının b&uuml;y&uuml;k kısmı &ccedil;anak &ccedil;&ouml;mlekten ibaret olan bu topluluğa bereket ver.[1]</strong></span></strong></p>\n\n<p>\n	&nbsp; Ali (a.s) evini donattı. Evin tabanına yumuşak kum d&ouml;kt&uuml;. Bu arada yıkanmış elbise asmak i&ccedil;in bir duvardan &ouml;tekine uzanan bir tahta koydu. Yere de ko&ccedil; derisi serdi ve hurma lifinden yapılmış yastıklar bıraktı.</p>\n\n<p>\n	&nbsp; Ebu Yezid el-Medin&icirc; ş&ouml;yle der: <strong>&quot;Fatıma (a.s) Ali&quot;ye (a.s) verildiği zaman, Ali&quot;nin (a.s) evinin tabanına serdiği kumdan, yastıktan, testiden ve bardaktan başka bir şeyi yoktu.&quot;[2]</strong></p>\n\n<p>\n	-----------------------------------------------------------------</p>\n\n<p>\n	[1]- el-Menakıb, İbn Şehraşub 3/353; Keşfu&quot;l-Gumme 1/359</p>\n\n<p>\n	[2]- Fatımat&uuml;&quot;z-Zehra Behcetu Kalbi&quot;l-Mustafa, s.477, Ahmed b. Hanbel&quot;in Menakıb&quot;ından naklen.</p>','Fatıma\"nın (a.s) Mihri ve Çeyizi','','publish','closed','open','','fatimanin-a-s-mihri-ve-ceyizi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2701',0,'post','',0),(2702,1,'2020-05-08 13:18:12','2020-05-08 10:18:12','<p>\n	&nbsp; Hz. Fatıma (a.s), İsl&acirc;m ile cahiliye arasındaki savaşın en şiddetli, en keskin zamanında d&uuml;nyaya geldi. O, g&ouml;zlerini d&uuml;nyaya a&ccedil;tığı sırada, M&uuml;sl&uuml;manlar, zorba putperestliğe karşı verdikleri cihadın en ağır koşullarını yaşıyorlardı. Kureyş, Resulullah&#39;a (s.a.a) ve t&uuml;m Haşimoğulları boyuna abluka uyguluyordu. Peygamberimiz (s.a.a) Hz. Ebutalip ve İmam Ali (a.s) gibi bazı yakın akrabları ve cihadın fedak&acirc;r fertlerinden biri olan eşi ve tertemiz kızıyla birlikte abluka altındaki vadiye girdi. Kureyşliler onları &uuml;&ccedil; yıl boyunca &quot;Ebu Talib Vadisi&quot; denilen bu yerde kuşatma altında tuttu. Onları b&uuml;t&uuml;n temel ihtiya&ccedil;lardan yoksun bıraktılar. İşte Hz. Zehra (a.s) &ccedil;ocukluğunun başlarında bu dayanılmaz kuşatmayı, acı veren yoksunluğu ve bu ağır yaşam koşullarını yaşadı. Bunları yaşarken hakkı savundu, ilkeler uğruna fedak&acirc;rlık g&ouml;stermenin g&ouml;rkemli bir &ouml;rneğini sergiledi.</p>\n\n<p>\n	&nbsp; Ağır ve dayanılmaz kuşatma yılları geride kaldı. Hz. Resulullah (s.a.a) bu s&uuml;re&ccedil;ten zaferle &ccedil;ıktı. Aynı yıl i&ccedil;inde Hz. Hatice vefat etti. Yine aynı yıl i&ccedil;inde Peygamber&#39;in amcası, davetin hamisi ve İsl&acirc;m&#39;ın yardımcısı Ebu Talib de vefat etti. Hz. Resul (s.a.a) en sevdiği ve en aziz bildiği insanları yitirdikten sonra, g&ouml;nl&uuml; h&uuml;z&uuml;n ve kederin mek&acirc;nı oldu.</p>\n\n<p>\n	&nbsp; B&ouml;ylece Hz. Fatıma (a.s), annesinin şefkatini doyasıya hissetmeden, kendisini babasıyla acıları ve zorlukları paylaşır buldu. Amcası ve hamisi &ouml;ld&uuml;kten sonra, Kureyş, b&uuml;t&uuml;n kinini Resulullah&#39;a (s.a.a) kustu. Ona bu g&uuml;ne kadar yapmadığı eziyetleri yaptı. Hz. Zehra (a.s), kendi g&ouml;zleriyle Kureyş&#39;in beyinsizlerinin ve azgın &ccedil;apulcularının Hz. Resul&#39;e (s.a.a) yaptıkları eziyetleri ve işkenceleri, hakaretleri g&ouml;r&uuml;yordu. Oysa Hz. Peygamber (s.a.a) onları karanlıklardan aydınlığa, nura &ccedil;ıkarmak istiyordu. Bu arada bu t&uuml;r muamelelere maruz kalan Hz. Peygamber (s.a.a) Fatıma&#39;nın (a.s) acılarını hafifletmeye ve onu direnmeye teşvik ediyordu:</p>\n\n<p>\n	&nbsp; Ağlama, kızım. Allah senin babanı koruyacak ve onu din ve risalet d&uuml;şmanlarına karşı muzaffer kılacaktır.[1]</p>\n\n<p>\n	B&ouml;ylece Hz. Peygamber (s.a.a) kızına y&uuml;ksek bir cihat ruhunu aşılıyordu, kalbini sabır ve zafere g&uuml;ven duygusuyla dolduruyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s), babasının Medine&#39;ye hicret etmesinden sonra, Kureyş&#39;in kibrini ve gururunu hi&ccedil;e sayan amcasının oğlu Ali b. Ebu Talib ile birlikte Mekke&#39;nin korkulu atmosferinden hicret etti. Ali, onca yolu yaya y&uuml;r&uuml;yerek kat ettiği i&ccedil;in ayakları şişmiş bir h&acirc;lde &quot;Kuba&quot;da Resulullah&#39;a yetişti.</p>\n\n<p>\n	Babası kutlu İsl&acirc;m devletinin temellerini attıktan sonra Fatıma (a.s) kocasının Medine&#39;deki m&uuml;tevazi evine taşındı. Allah yolunda cihadın ve m&uuml;cadele hayatının zorluklarına sabretme noktasında eşine yardımcı oldu. Bu h&acirc;liyle o, eşsiz bir aile &ouml;rneği sergiliyordu. Hz. Zehra (a.s) hakkı savunma ve Hz. Peygamber&#39;in (s.a.a) vasiyetini m&uuml;dafaa etme hususunda meşakkatli ve belirgin bir rol oynadı. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in (s.a.a) vefatından sonra yiğit bir m&uuml;cadeleci olarak Ali&#39;nin yanında yer aldı. İmam Ali&#39;nin hayatının en zor zamanlarında sergilediği bu tavrıyla, Ali&#39;nin (a.s) hayatının i&ccedil; cephesinin sağlam olduğunu, zayıflık g&ouml;stermediğini herkese sergilemiş oldu. Ama Fatıma (a.s) ortamı değerlendirmeyi, gerekli olan tavrı belirlemeyi lideri ve eşi İmam Ali&#39;ye bırakıyordu. İmam Ali (a.s) kararlaştırıyor, pl&acirc;nlıyor ve emrediyordu ve Zehra (a.s) onun emirlerine itaat ediliyordu.</p>\n\n<p>\n	&nbsp; Hz. Fatıma (a.s) her cumartesi sabahı şehitlerin kabirlerinin başına geliyor, onlara rahmet ve bağışlanma diliyordu. Haftaya başlarken ger&ccedil;ekleştirdiği bu davranış, onun (a.s) cihada ve şehitliğe verdiği &ouml;nemi sergiliyordu. Cihatla başlayan, cihada dayanan ve en sonunda şehitlikle ta&ccedil;lanan fedak&acirc;rlıklarla noktalanan pratik hayatının bir yansımasıydı.[2]</p>\n\n<p>\n	----------------------------------------------------</p>\n\n<p>\n	[1]- S&icirc;retu&#39;l-Mustafa, s.205; Tarih-i Taber&icirc;, 1/426</p>\n\n<p>\n	[2]- Fatımat&uuml;&#39;z-Zehra Vitrun F&icirc; Gamed adlı eserin mukaddimesi, Seyyid Musa Sadr</p>','Hz. Fatıma (a.s), Cihadı','','publish','closed','open','','hz-fatima-a-s-cihadi','','','2020-05-08 13:18:12','2020-05-08 10:18:12','',0,'http://islamex.com/?p=2702',0,'post','',0),(2703,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	Kur&quot;&acirc;n-ı Kerim, bazı insanları &ouml;vm&uuml;ş, konumlarına ve hak uğruna yaptıkları fedak&acirc;rlığa y&ouml;nelik bir onurlandırma olarak gece g&uuml;nd&uuml;z okunan ayetlerinde onlardan s&ouml;z ederek hatıralarını &ouml;l&uuml;ms&uuml;zleştirmiştir.</p>\n\n<p>\n	Y&uuml;ce Allah&quot;ın, ulu kitabında &ouml;zel olarak andığı, &uuml;st&uuml;n konumlarına ve faziletlerine değindiği kimseler arasında Hz. Peygamber&quot;in (s.a.v) Ehlibeyt&quot;i de vardır. Tarih&ccedil;iler ve tefsir bilginleri, bir&ccedil;ok ayetlerin onları &ouml;vmek &uuml;zere indiklerini s&ouml;ylemişlerdir. Ayrıca bir&ccedil;ok surede, hayat &ccedil;izgilerinin doğruluğunun, karakterlerinin g&uuml;zelliğinin bir g&ouml;stergesi olarak onlardan &ouml;vg&uuml;yle s&ouml;z edilmiş ve insanlara, onları &ouml;rnek almalarına ilişkin bir &ccedil;ağrı y&ouml;neltilmiştir.</p>\n\n<p>\n	1- Risalet Kevseri Hz. Zehra</p>\n\n<p>\n	Kevser; bol hayır demektir. Dolayısıyla bu kavram, y&uuml;ce Allah&quot;ın peygamberi Hz. Muham-med&quot;e (s.a.v) bahşettiği b&uuml;t&uuml;n nimetleri kapsamaktadır. Fakat Kevser Suresi&quot;nin son ayetiyle birlikte surenin iniş sebebine ilişkin a&ccedil;ıklamalar i&ccedil;eren rivayetleri ele aldığımız zaman, bu bol hayrın, neslin &ccedil;okluğu ve devamıyla ilgili olduğunu a&ccedil;ık bir şekilde g&ouml;r&uuml;r&uuml;z. B&uuml;t&uuml;n d&uuml;nya, Hz. Peygamber&quot;in (s.a.v) neslinin kızı Fatımat&uuml;&quot;z-Zehra aracılığıyla devam ettiğini biliyor. Resulullah&quot;ın (s.a.v) bir&ccedil;ok hadisinde de buna a&ccedil;ık&ccedil;a işaret edilmiştir.</p>\n\n<p>\n	M&uuml;fessirler bu bağlamda ş&ouml;yle bir olayı rivayet ederler: &quot;As b. Vail, Kureyş kabilesinin ileri gelenlerine şunları s&ouml;yl&uuml;yordu: Muhammed&quot;in soyu kesiktir; kendisinden sonra yerine ge&ccedil;ecek oğlu yoktur; o &ouml;ld&uuml;ğ&uuml; zaman kimse ondan s&ouml;z etmeyecek ve siz de ondan kurtulmuş olacaksınız.&quot;[1] İbn Abbas&quot;ın ve m&uuml;fessirlerin genelinin g&ouml;r&uuml;ş&uuml; budur.[2]</p>\n\n<p>\n	Fahreddin er-Raz&icirc;, m&uuml;fessirlerin &quot;Kevser&quot; kelimesinin anlamı hakkında ihtil&acirc;f ettiklerini s&ouml;ylemesine rağmen, şunu da ifade etmektedir:</p>\n\n<p>\n	&quot;&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: Kevser; evl&acirc;tların &ccedil;ok olması demektir. &Ccedil;&uuml;nk&uuml; bu sure, Peygamberimizin (s.a.v) erkek &ccedil;ocuklarının olmamasını bir kusur olarak g&ouml;renlere cevap mahiyetinde nazil olmuştur. Dolayısıyla kastedilen anlam şudur: Allah ona bir nesil verecek ve bu nesil zaman durduk&ccedil;a devam edecektir.&quot;</p>\n\n<p>\n	Sonra şunları s&ouml;yler: &quot;Ş&ouml;yle bir bakın! Ehlibeyt&quot;ten nicesi &ouml;ld&uuml;r&uuml;ld&uuml;?! Bununla beraber d&uuml;nya Hz. Resul&quot;&uuml;n (s.a.v) soyuyla doludur. Ehlibeyt arasında B&acirc;kır, Sadık, K&acirc;zım, Rıza ve Nefs-i Zekiye gibi nice b&uuml;y&uuml;k &acirc;limler var!&quot;[3]</p>\n\n<p>\n	2- İns&acirc;n (Dehr) Suresi&quot;nde Hz. Zehra</p>\n\n<p>\n	Hasan ve H&uuml;seyin hastalanmışlardı. Hz. Resulullah (s.a.v) birtakım insanlarla beraber onlara hasta ziyaretinde bulundu. Hz. Ali&quot;ye dediler ki: &quot;Ey Ebu&quot;l-Hasan! İki oğlunun iyileşmesi i&ccedil;in bir adak adasan olmaz mı?&quot; Bunun &uuml;zerine Ali, Fatıma ve Fizze (hizmet&ccedil;ileri), Hasan ve H&uuml;seyin iyileşecek olurlarsa &uuml;&ccedil; g&uuml;n oru&ccedil; tutacaklarını adadılar. Derken Hasan ve H&uuml;seyin iyileştiler. Ancak evde yiyecek bir şeyleri yoktu. Ali, Hayber Yahudilerinden Şem&quot;un&quot;dan bir miktar arpa bor&ccedil; aldı. Fatıma onun &uuml;&ccedil;te birini &ouml;ğ&uuml;tt&uuml;. Sonra bundan aile fertlerinin sayısı kadar beş ekmek yaptı. İftarlarını a&ccedil;mak &uuml;zere ekmekleri &ouml;nlerine koydular. Tam o sırada bir dilenci kapıya geldi ve ş&ouml;yle dedi: &quot;Ey Muhammed&quot;in Ehlibeyt&quot;i! Sel&acirc;m &uuml;zerinize olsun. Ben bir M&uuml;sl&uuml;man yoksulum. Bana bir şeyler yedirin ki, Allah da size cennet sofralarından yedirsin.&quot;</p>\n\n<p>\n	Bunun &uuml;zerine yiyeceklerini ona verdiler ve i&ccedil;tikleri sudan başka hi&ccedil;bir şey yemeden sabahladılar ve ertesi g&uuml;n&uuml; de oru&ccedil;lu ge&ccedil;irdiler. Akşam olup yemeği &ouml;nlerine koydukları zaman, kapılarına bir yetim geldi. Bu sefer yiyeceklerini ona verdiler. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;nde de kapılarına bir esir geldi. Ona da diğerlerine yaptıkları gibi muamele g&ouml;sterdiler.</p>\n\n<p>\n	Sabah olunca, Ali Hasan ve H&uuml;seyin&quot;i ellerinden tutarak Resulullah&quot;ın (s.a.v) yanına g&ouml;t&uuml;rd&uuml;. Resulullah (s.a.v) onların a&ccedil;lıktan kuş yavrusu gibi titrediklerini g&ouml;r&uuml;nce, ş&ouml;yle dedi: <em>&quot;Sizin bu h&acirc;liniz beni ne kadar da etkiledi, rahatsız etti!&quot;</em> Hemen kalktı ve onlarla birlikte Fatıma&quot;nın yanına gitti. Fatıma, mihrabında karnı sırtına yapışmış h&acirc;ldeydi. G&ouml;zleri kaymıştı. Bu durum Hz. Peygamber&quot;i (s.a.v) &ccedil;ok etkiledi. Bu sırada Cebrail geldi ve ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&quot;Al bu sureyi, ey Muhammed! Rabbin Ehlibeyt&quot;inden dolayı seni kutluyor.&quot; Ardından sureyi okudu.[4]</p>\n\n<p>\n	Şu h&acirc;lde Fatıma, y&uuml;ce Allah&quot;ın, k&acirc;fur kokulu kaselerden i&ccedil;en iyilerden olduğuna, verdikleri s&ouml;z&uuml; tutan, k&ouml;t&uuml;l&uuml;ğ&uuml; kapsayıcı olan bir g&uuml;nden korkan, isteği olmasına rağmen yiyeceğini başkalarına veren, kendi ihtiya&ccedil;ları olmasına rağmen başkalarını kendilerine tercih eden. sırf Allah rızası i&ccedil;in yoksulları yediren, onlardan bir karşılık veya teşekk&uuml;r beklemeyen. Allah i&ccedil;in her t&uuml;rl&uuml; zorluğa sabreden. Allah&quot;ın, kendilerini bu haşin ve şiddetli g&uuml;n&uuml;n şerrinden koruduğu. kendilerini sevin&ccedil; ve neşeyle karşıladığı, sabretmelerinden dolayı kendilerine cennet ve ipekler bahşettiği. kimselerden olduğuna tanıklık ettiği biridir.[5]</p>\n\n<p>\n	3- Tathir Ayeti&quot;nde Hz. Zehra</p>\n\n<p>\n	Hz. Peygamber (s.a.v), &Uuml;mm&uuml; Seleme&quot;nin (r.a) evinde bulunduğu bir sırada, Tathir Ayeti nazil oldu. Torunları Hasan ve H&uuml;seyin&quot;i bağrına basmış, babalarını ve annelerini yanına almış ve bir &ouml;rt&uuml;n&uuml;n altına girmişlerdi. B&ouml;yle yapmakla Hz. Peygamber (s.a.v) onları diğerlerinden ve eşlerinden ayırmış oluyordu. Onlar bu h&acirc;lde iken Tathir Ayeti nazil oldu: &quot;Allah ancak siz Ehlibeyt&quot;ten her t&uuml;rl&uuml; g&uuml;nahı uzak tutmak ve sizi tertemiz kılmak ister.&quot;[6] Hz. Peygamber (s.a.v) ayetin sırf onlara &ouml;zg&uuml; olduğunu belirtmek hususunda bununla da yetinmedi, ellerini &ouml;rt&uuml;n&uuml;n altından &ccedil;ıkarıp g&ouml;ğe doğru a&ccedil;tı ve ş&ouml;yle dedi: &quot;Allah&quot;ım! İşte bunlar benim Ehlibeyt&quot;imdir. K&ouml;t&uuml;l&uuml;ğ&uuml; ve g&uuml;nahı onlardan uzak tut ve onları tertemiz kıl.&quot; Peygamberimiz (s.a.v) bu s&ouml;zleri tekrarlarken &Uuml;mm&uuml; Seleme de bakıyordu. &Uuml;mm&uuml; Seleme de &ouml;rt&uuml;n&uuml;n altına girmek istedi ve &quot;Ben de sizinle beraber miyim ya Resulallah?&quot; dedi. Peygamberimiz (s.a.v) elinden tutup engelledi ve ş&ouml;yle dedi: &quot;Hayır, ancak sen hayır &uuml;zeresin.&quot;[7]</p>\n\n<p>\n	Bu ayetin inişinden sonra Hz. Peygamber (s.a.v) sabah namazı i&ccedil;in mescide gittiği zaman Fatıma&quot;nın evinin &ouml;n&uuml;nden ge&ccedil;er ve ş&ouml;yle seslenirdi: &quot;Namaz.! Ey Ehlibeyt! Allah ancak siz Ehlibeyt&quot;ten her t&uuml;rl&uuml; g&uuml;nahı uzak tutmak ve sizi tertemiz kılmak ister.&quot; Peygamberimiz (s.a.v) altı veya sekiz ay boyunca bunu tekrarladı.[8]</p>\n\n<h3>\n	4- M&uuml;bahele (L&acirc;netleşme) Ayeti&quot;nde Zehra</h3>\n\n<p>\n	İsl&acirc;m kıblesine mensup (ehl-i kıble) b&uuml;t&uuml;n gruplar, hatta Haric&icirc;ler, Hz. Peygamber&quot;in (s.a.v) l&acirc;netleşmeye giderken kadınlardan sadece kendisinden bir par&ccedil;a olan Fatıma&quot;yı, oğullardan sadece iki torunu ve iki g&uuml;l&uuml; Hasan ve H&uuml;seyin&quot;i, kendi olarak da kendisinin yanında Harun&quot;un Musa yanındaki konumuna eş bir konumda olan kardeşi Ali&quot;yi &ccedil;ağırdığı hususunda g&ouml;r&uuml;ş birliği i&ccedil;indedirler. Dolayısıyla zorunlu olarak bu ayette kastedilen kimseler, isimleri sayılan bu kimselerden başkası olamaz. Bunu ink&acirc;r etmek de m&uuml;mk&uuml;n değildir ve d&uuml;nyada hi&ccedil; kimse onların bu onuruna ortak değildir. M&uuml;sl&uuml;manların tarihini inceleyen herkes bu apa&ccedil;ık ger&ccedil;eği g&ouml;r&uuml;r, ayetin &ouml;zel olarak bunlar hakkında indiğini anlar.[9]</p>\n\n<p>\n	Hz. Peygamber (s.a.v) Necran Hıristiyanlarıyla l&acirc;netleşmeye bu isimleri sayılanları beraberinde g&ouml;t&uuml;rm&uuml;ş ve Necran Hıristiyanlarını yenilgiye uğratmıştı.</p>\n\n<p>\n	Fahr-i R&acirc;z&icirc;&quot;nin tefsirinde s&ouml;ylediği gibi, &uuml;zerinde siyah kıldan bir &ouml;rt&uuml; olduğu h&acirc;lde Necran Hıristiyanlarıyla buluşmaya gitmişti. H&uuml;seyin&quot;i kucağına almış, Hasan&quot;ın da elinden tutmuştu. Fatıma arkasında, Ali de Fatıma&quot;nın arkasında y&uuml;r&uuml;yordu. Peygamberimiz (s.a.v) ş&ouml;yle diyordu: &quot;Ben dua ettiğim zaman, siz, amin, deyin.&quot;</p>\n\n<p>\n	Bu manzarayı g&ouml;ren, Necran papazı ş&ouml;yle dedi: &quot;Ey Hıristiyanlar topluluğu! Burada &ouml;yle y&uuml;zler g&ouml;r&uuml;yorum ki, eğer Allah&quot;tan dağları yok etmesini isteseler, Allah dağları yerinden s&ouml;k&uuml;p atar. Bunlarla l&acirc;netleşmeyin, yoksa hel&acirc;k olursunuz ve kıyamet g&uuml;n&uuml;ne kadar yery&uuml;z&uuml;nde bir tek Hıristiyan kalmaz.&quot;[10]</p>\n\n<p>\n	R&acirc;z&icirc;, bu hadiseyi aktardıktan sonra ş&ouml;yle der: &quot;Bu ayet, Hasan ve H&uuml;seyin&quot;in, Peygamber&quot;in (s.a.v) oğulları olduklarına del&acirc;let eder. &Ccedil;&uuml;nk&uuml; Hz. Peygamber (s.a.v) oğullarını &ccedil;ağıracağını s&ouml;ylemiş ve ardından Hasan ve H&uuml;seyin&quot;i &ccedil;ağırmış. Bu da onların Hz. Peygamber&quot;in (s.a.v) oğulları olmalarını gerektirir.&quot;[11]</p>\n\n<p>\n	--------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Bu olay, Peygamberimizin (s.a.v) Hatice&quot;den olma oğlu Abdullah &ouml;ld&uuml;kten sonra ger&ccedil;ekleşmişti. Abdullah&quot;tan sonra Peygamberimizin (s.a.v) Hatice&quot;den erkek &ccedil;ocuğu kalmamıştı.</p>\n\n<p>\n	[2]- et-Tefsiru&quot;l-Kebir, Fahr-i Raz&icirc;, 32/132</p>\n\n<p>\n	[3]- et-Tefsiru&quot;l-Kebir, 32/124</p>\n\n<p>\n	[4]- Dehr veya İns&acirc;n ya da Hel Et&acirc; Suresi.</p>\n\n<p>\n	[5]- bk. el-Keşşaf, Zemahşer&icirc;; Sa&quot;leb&icirc;&quot;nin tefsiri; Usdu&quot;l-Gabe, 5/530; et-Tefsiru&quot;l-Kebir, Fahr-i Raz&icirc;.</p>\n\n<p>\n	[6]- Ahz&acirc;b, 33</p>\n\n<p>\n	[7]- bk. Sahih-i M&uuml;slim, Kitab-u Fedaili&quot;s-Sahabe; M&uuml;stedrek&uuml;&quot;s-Sahiheyn, 3/147; ed-D&uuml;rr&uuml;&quot;l-Mens&ucirc;r, Tefsir-u Ayeti&quot;t-Tathir; Tefsiru&quot;t-Taber&icirc;, 22/5; Sahih-i Tirmi-z&icirc;, c.5, hadis no: 3787; M&uuml;sned-i Ahmed, 6/292, 304; Us-du&quot;l-Gabe, 4/29; Tehzibu&quot;t-Tehzib, 2/258.</p>\n\n<p>\n	[8]- el-Kelimetu&quot;l-Ğarra F&icirc; Tafdili&quot;z-Zehra, s.192. Abdulh&uuml;seyin Şeref&uuml;ddin ş&ouml;yle der: &quot;Bu hadisi İmam Ahmed, eserinin 3. cildinin 259. sayfasında tahri&ccedil; etmiştir. el-H&acirc;kim de bu hadisi rivayet etmiş, Tirmiz&icirc; sahih olduğunu belirtmiştir. İbn Ebu Şeybe, İbn Cerir, İbn M&uuml;n-zir, İbn M&uuml;rdeveyh ve Taberan&icirc; gibi isimler de hasen olduğunu belirterek bu hadisi rivayet etmişlerdir.&quot;</p>\n\n<p>\n	[9]- bk. el-Kelimetu&quot;l-Ğarra, s.181</p>\n\n<p>\n	[10]- Seyyid Abdulh&uuml;seyin Şerefuddin ş&ouml;yle der: &quot;M&uuml;fessirler, muhaddisler ve hicretin onuncu senesini inceleyen b&uuml;t&uuml;n tarih&ccedil;iler bu hadiseyi zikretmişlerdir. Bu seneye l&acirc;netleşme senesi denilmiştir.&quot; bk. Sahih-i M&uuml;slim, Kitab-u Fedaili&quot;s-Sahabe; el-Keşşaf, Zemahşer&icirc;, &Acirc;l-i İmr&acirc;n, 61. ayetin tefsiri</p>\n\n<p>\n	[11]- bk. et-Tefsiru&quot;l-Kebir, ilgili ayetin tefsiri. es-Sa-vaiku&quot;l-Muhrika, s.238; Esbabu&quot;n-N&uuml;zul, Vahid&icirc;, s.75</p>','Kur\"ân Ayetlerinde Fatıma','','publish','closed','open','','kuran-ayetlerinde-fatima','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2703',0,'post','',0),(2704,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp; Y&uuml;ce Allah, Hz. Fatıma&#39;nın tertemiz ve dosdoğru kişiliğinin oluşmasına elverişli ortamı hazırlamıştı. Baba, Resul-i Ekrem (s.a.v), anne de Hatice idi.</p>\n\n<p>\n	&nbsp; Ebu Basir, İmam Cafer-i Sadık&rsquo;tan ş&ouml;yle rivayet eder: &quot;Fatıma, Peygamberimizin (s.a.v) doğumunun (mil&acirc;dının) kırk beşinci senesinin cemaziyelahir ayının yirminci g&uuml;n&uuml;nde d&uuml;nyaya geldi. Mekke&#39;de sekiz yıl, Medine&#39;de ise on yıl kaldı. Babasının &ouml;l&uuml;m&uuml;nden yetmiş beş g&uuml;n sonra, hicretin on birinci senesinin cemaziyel-ahir ayının &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;ne denk gelen salı g&uuml;n&uuml; vefat etti.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h3>\n	Hz.Fatıma&#39;nın İsimleri</h3>\n\n<p>\n	&nbsp; <strong>Sıddıka;</strong> &ccedil;ok tasdik eden (Allah&#39;ın sel&acirc;mı ona olsun). Hz. Fatıma babasının s&ouml;zlerini tasdik eder, onları davranışlarıyla da doğrulardı. S&ouml;zlerini eksiksiz yerine getirirdi. O, es-Sıddıkatu&#39;l-K&uuml;bra idi. Torunu İmam Sadık&#39;tan da rivayet edildiği gibi, asırlar onun marifeti ekseninde d&ouml;nd&uuml;ler.</p>\n\n<p>\n	&nbsp; <strong>M&uuml;bareke: </strong>Ondan &ccedil;ok hayır kaynaklandığı i&ccedil;in bu ismi almıştır.</p>\n\n<p>\n	&nbsp; Kur&#39;&acirc;n onu Kevser diye isimlendirir. Bunun nedeni de Hz. Peygamber&#39;in (s.a.v) soyunun onun aracılığıyla devam etmesidir. Ya da Allah&#39;ın, Resul&#39;&uuml;ne verdiği &ccedil;ok hayrın en &ouml;nemli g&ouml;stergelerinden biridir. Nitekim Kevser Suresi&#39;nde buna değinilir.</p>\n\n<p>\n	&nbsp; İbn Abbas, Peygamberimizin (s.a.v) ş&ouml;yle dediğini rivayet eder: <em>&quot;Kızım Fatıma beşer&icirc; bir huridir. Hayız kanı g&ouml;rmez, Allah onu ve sevenlerini ateşten koruduğu i&ccedil;in &#39;Fatıma&#39; adını almıştır.&quot;[1] </em></p>\n\n<p>\n	Resulullah (s.a.v) bir diğer hadiste de ş&ouml;yle buyuruyor: &quot;<em>Fatıma, insan hurilerdendir. Cenneti &ouml;zlediğimde, onu &ouml;perdim.&quot;[2] </em></p>\n\n<p>\n	&nbsp; Enes b. Malik&#39;in annesi ş&ouml;yle der: &quot;<em>Fatıma,&nbsp; dolunay gibiydi. Ya da bulutların ardından &ccedil;ıkan g&uuml;neş gibiydi. Kızıla &ccedil;alan bir beyazlığı vardı. Sa&ccedil;ları simsiyahtı. İnsanlar i&ccedil;inde Resulullah&#39;a (s.a.a) en &ccedil;ok benzeyen oydu.&quot;[3] </em></p>\n\n<p>\n	Her t&uuml;rl&uuml; kirden ve pislikten arındığı i&ccedil;in, kendisine Tahire lakabı verilmişti. Nitekim Kur&#39;&acirc;n-ı Kerim Tathir Ayeti&#39;nde onun her t&uuml;rl&uuml; kirden temizlenmiş olduğuna tanıklık etmiştir.</p>\n\n<p>\n	&nbsp; Hz. Fatıma&#39;nın bir lakabı &quot;<strong>Raziye</strong>&quot;, bir diğeri de &quot;<strong>Merziyye</strong>&quot;dir. &Ccedil;&uuml;nk&uuml; o, kendisi i&ccedil;in takdir edilen d&uuml;nyanın acılarına, zorluklarına, musibetlerine ve bunlardan dolayı alacağı sevaba razıydı. Kur&#39;&acirc;n-ı Kerim&#39;in &quot;İns&acirc;n Suresi&quot;nde haber verdiği gibi, Rabbinin katında razı olunmuş biriydi. Rabbi, onun &ccedil;abasından razı olmuş ve onu en b&uuml;y&uuml;k korkudan emin kılmıştı. O, haklarında &quot;Allah onlardan razıdır, onlar da Allah&#39;tan razıdırlar.&quot;[4] buyurulanlardan biridir. Rabbinden &ccedil;ok korktuğundan kuşku yoktur; onun hayatı bunun tanığıdır.</p>\n\n<p>\n	&nbsp; Resulullah (s.a.v) ona &quot;<strong>&Uuml;mm&uuml; Eb&icirc;ha</strong>&quot; yani &quot;Babasının Anası&quot; lakabını takmıştı. Bu, onun değerine, saygınlığına y&ouml;nelik bir işaretti. &Ccedil;&uuml;nk&uuml; hi&ccedil; kimseyi, Peygamberimiz (s.a.v), onu sevdiği kadar sevmiyordu. Hi&ccedil; kimse Peygamber (s.a.v) yanında onun derecesine ve konumuna yetişememiştir. Hz. Peygamber (s.a.v), ona, evl&acirc;dın annesine yaptığı muamelenin aynısını yapıyordu. Nitekim o da, Hz. Peygamber&#39;e (s.a.v) annenin evl&acirc;dına davrandığı gibi davranıyordu. &Ccedil;&uuml;nk&uuml; Peygamber&#39;i (s.a.v) kucaklıyor, yaralarını sarıyor ve acılarını hafifletiyordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-------------------------------------------------------------</p>\n\n<p>\n	[1]- Tarih-i Bağdad, 12/331, Hadis no: 6772</p>\n\n<p>\n	[2]- Tarih-i Hatib el-Bağdad&icirc;, 5/87; el-Gad&icirc;r, 3/18</p>\n\n<p>\n	[3]- el-M&uuml;stedrek, Hakim, 3/161</p>\n\n<p>\n	[4]- M&acirc;ide, 119</p>','Hz. Fatıma\'nın Doğum Günü','','publish','closed','open','','hz-fatimanin-dogum-gunu','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2704',0,'post','',0),(2705,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	Hz. Fatımat&uuml;&#39;z-Zehra (a.s), Hz. Muhammed b. Abdullah&#39;ın (s.a.a) ve Hatice bint-i Huveylid&#39;in (r.a) kızıdır.</p>\n\n<p>\n	&nbsp; Tarihin tanık olduğu en şerefli anne-babanın &ccedil;ocuğu olarak d&uuml;nyaya geldi. Tarihte hi&ccedil; kimse onun babası gibi, birka&ccedil; yıl i&ccedil;inde, tarihin seyrini değiştirecek, insanlığı değişik alanlarda harekete ge&ccedil;irecek, ileri g&ouml;t&uuml;recek etkinlikler g&ouml;sterememiş, bu denli m&uuml;thiş eserler bırakamamıştır. Tarihte onun annesi gibi bir anneden hi&ccedil;bir zaman s&ouml;z edilmemiştir. Onun annesi b&uuml;t&uuml;n varlığını, kendisine sunduğu hidayet ve nura karşılık y&uuml;ce eşi ve hikmet esaslı ilkeleri uğruna feda etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&nbsp;İşte bu b&uuml;y&uuml;k anne ve babanın g&ouml;lgesinde Fatıma Bet&uuml;l yetişti. Omuzlarında peygamberlik y&uuml;k&uuml;n&uuml; taşıyan, bu kutsal emaneti hedefine ulaştırmak i&ccedil;in dağların tahamm&uuml;l edemediği işkencelere katlanan babasının şefkatinin her an hissedildiği bir evde b&uuml;y&uuml;d&uuml;. Babası nereye y&ouml;nelse, ne tarafa gitse Kureyş&#39;in ve Kureyşlilerin kışkırttıkları ayak takımının ve k&ouml;lelerin kendisini s&uuml;rekli olarak g&ouml;zettiklerini, taciz ettiklerini g&ouml;r&uuml;yordu.</div>\n</div>\n\n<p>\n	&nbsp; K&uuml;&ccedil;&uuml;k yaşına rağmen Fatımat&uuml;&#39;z-Zehra (a.s) b&uuml;t&uuml;n bunları g&ouml;r&uuml;yordu. Annesiyle beraber, bu eziyetlerin babası &uuml;-zerindeki etkisini hafifletmek i&ccedil;in elinden geleni yapıyordu. O ağır eziyetleri g&ouml;zlemledik&ccedil;e y&uuml;rek paralayıcı bir acı hissediyordu. İlk M&uuml;sl&uuml;manların g&ouml;rd&uuml;kleri baskı ve acıları kendisi de bizzat yaşıyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp;Hz. Fatımat&uuml;&#39;z-Zehra (a.s) il&acirc;h&icirc; risaletin tebliği s&uuml;recinin karşı karşıya kaldığı zorlukları, sıkıntıları daha &ccedil;ocukluğunun ilk g&uuml;nlerinden itibaren yaşadı. Babası ve annesiyle ve Haşimoğulları&#39;nın diğer mensuplarıyla birlikte Ebu Talib Vadisi&#39;nde sosyal ve ekonomik ablukaya t&acirc;bi tutulduğu sırada, hen&uuml;z iki yaşındaydı.</p>\n\n<p>\n	&nbsp;&nbsp; B&uuml;y&uuml;k zorluklarla ge&ccedil;en &uuml;&ccedil; yıllık ablukanın kaldırılmasından sonra, şefkatli annesinin vefatı sınavıyla karşı karşıya kaldı. Babasının amcasının vefatıyla sarsıldı. O sırada altı yaşına hen&uuml;z girmişti. Meşakkatlere katlanma, zorluklara karşı koyma ve b&uuml;y&uuml;k sıkıntılara tahamm&uuml;l etme hususunda babası i&ccedil;in bir teselli kaynağıydı. Yalnızlığında babasına arkadaşlık ediyor, Kureyş azgınlarının ve zorbalarının rencide edici baskılarından dolayı hissettiği &uuml;z&uuml;nt&uuml;y&uuml; paylaşıyordu.</p>\n\n<p>\n	&nbsp; M&uuml;barek &ouml;mr&uuml;n&uuml;n sekizinci yılında, amcasının oğluyla ve diğer Fatıma&#39;larla birlikte Medine&#39;ye hicret etti. İmam Ali b. Ebu Talib (a.s) ile evleninceye kadar babası y&uuml;ce Resul (s.a.a) ile beraber yaşadı. Bundan sonra, Hz. Peygamber (s.a.a) evinden sonra İsl&acirc;m toplumunun en şerefli evinin temelleri de atılmış oldu. Bu ev, tertemiz nebev&icirc; s&uuml;lalenin barınağı, bereketli Resul (s.a.a) soyunun c&ouml;mert Kevser&#39;i oldu.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&nbsp;Hz. Zehra (a.s) ideal bir eşliğin ve y&uuml;ce anneliğin en g&ouml;rkemli &ouml;rneğini sergiledi. Hem de İsl&acirc;m tarihinin en &ccedil;etrefilli, en zorlu d&ouml;nemlerinde.</div>\n</div>\n\n<p>\n	&nbsp; &nbsp;&Ouml;yle bir zaman ki, İsl&acirc;m, cahil&icirc; bir &ccedil;evrede ve kabileci geleneğin h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; bir ortamda kalıcılık ve y&uuml;celik yolunu a&ccedil;mak amacındaydı. &Ccedil;&uuml;nk&uuml; cahiliye toplumu ve kabileci ortamı, kadını insan olarak kabul etmiyor, kız &ccedil;ocuğunu bir utan&ccedil;, bir ayıp olarak algılıyordu. Bu nedenle Fatıma (a.s) gibi birisi -parlak Muhammed&icirc; risaletin kızı, eşsiz il&acirc;h&icirc; kıyamın &ccedil;ocuğu olarak- bireysel, ailesel ve toplumsal yaşam tarzıyla, risalet kavramlarını ve değerlerini pratik olarak hayatında somutlaştıran pratik ve ger&ccedil;ek bir &ouml;rnek sunmak durumundaydı.</p>\n\n<p>\n	&nbsp; Hz. Zehra (a.s) b&uuml;t&uuml;n insanlık d&uuml;nyasına, bir kadın olarak insan-ı k&acirc;mil olduğunu, kadınlık doğasının b&ouml;yle bir m&uuml;kemmeliyete erişebileceğini, Allah&#39;ın sınırsız kudretine ve akıllara durgunluk veren yaratıcılığına del&acirc;let eden en b&uuml;y&uuml;k ayetlerden, en parlak kanıtlardan biri olabileceğini kanıtladı. &Ccedil;&uuml;nk&uuml; Fatımat&uuml;&#39;z-Zehra&#39;ya (a.s) azametten b&uuml;y&uuml;k bir pay, g&ouml;rkemlilik ve ululuktan en geniş bir nasip bahşedilmişti.</p>','Hz. Muhammed Mustafa (s.a.a)\' nın Can Paresi','','publish','closed','open','','hz-muhammed-mustafa-s-a-a-nin-can-paresi','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2705',0,'post','',0),(2706,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp; Cabir (r.a) rivayet eder: Bir bedev&icirc; Hz. Peygamber&#39;in (s.a.v) yanına geldi ve dedi ki: <strong><em>&quot;Ey Muhammed! Bana İsl&acirc;m&#39;ı anlat.&quot;</em></strong> Buyurdu ki: <strong><em>&quot;Tek ve ortaksız Allah&#39;tan başka il&acirc;h olmadığına ve Muhammed&#39;in Allah&#39;ın kulu ve resul&uuml; olduğuna şahadet etmektir İsl&acirc;m.&quot;</em> </strong>Dedi ki: <strong><em>&quot;Bunu bana g&ouml;stermenin karşılığında benden bir &uuml;cret istiyor musun?&quot; </em></strong></p>\n\n<p>\n	&nbsp; Buyurdu ki: <strong><em>&quot;Hayır, sadece akrabaları sevmeni istiyorum.&quot;</em> </strong>Dedi ki:<strong> &quot;Benim akrabalarımı, yoksa senin akrabalarını mı?&quot; </strong>Buyurdu ki: <strong><em>&quot;Benim akrabalarımı.&quot;</em> </strong>Dedi ki: <strong><em>&quot;O zaman gel, sana bu hususta biat edeyim. &quot; </em></strong></p>\n\n<p>\n	&nbsp; M&uuml;cahid, bu sevgiyi, Resulullah&#39;a (s.a.v) t&acirc;bi olmak, onu tasdik etmek ve onun akrabalarıyla ilişkiyi s&uuml;rd&uuml;rmek şeklinde tefsir etmiştir. İbn Abbas ise, Hz. Peygamber&#39;in (s.a.v) akrabalarına y&ouml;nelik sevgiyi korumak olarak a&ccedil;ıklamıştır.(1)</p>\n\n<p>\n	&nbsp; Zemahşer&icirc; der ki: Bu ayet nazil olduğu zaman, insanlar dediler ki: &quot;<strong><em>Ya Resulallah! Sevmekle y&uuml;k&uuml;ml&uuml; olduğumuz akrabaların kimlerdir?&quot; </em></strong>Buyurdu ki: <em><strong>&quot;Ali, Fatıma ve onların iki oğlu.&quot;(2)</strong></em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>---------------------------------------------------</em></strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (1)- bk. Fedailu&#39;l-Hamse Mine&#39;s-Sihahi&#39;s-Sitte, 1/307</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;(2)- bk. Zemahşer&icirc;, el-Keşşaf; et-Tefsiru&#39;l-Kebir, Fahreddin er-Razi; ed-D&uuml;rr&uuml;&#39;l-Mens&ucirc;r, Suyuti; Zehairu&#39;l-Ukba, s.35. All&acirc;me Emin&icirc;, bu ayetin Ali, Fatıma, Hasan ve H&uuml;seyin hakkında indiğini belirten kırk beş tane kaynağı sayar. bk. el-Gadir, c.3</p>','Zehra Sevgisi Peygamberliğin Ücretidir','','publish','closed','open','','zehra-sevgisi-peygamberligin-ucretidir','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2706',0,'post','',0),(2707,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	<strong>Hz. Peygamber&#39;in Vefatı ve Fatıma</strong></p>\n\n<p>\n	&nbsp; Peygamberimizin (s.a.v) hastalığı ağırlaşıp, acıları iyice artıp &ouml;l&uuml;m anı yaklaşınca, Emir&uuml;&#39;l-M&uuml;minin Ali m&uuml;barek başlarını kaldırıp kucağına koydu. Bu sırada Hz. Peygamber (s.a.v) bayıldı. Fatıma y&uuml;z&uuml;ne bakıyor, ağıtlar yakıyor, g&ouml;z yaşları d&ouml;kerek ş&ouml;yle diyordu:</p>\n\n<p>\n	&nbsp;<em><strong> &quot;Beyaz y&uuml;zl&uuml;d&uuml;r. Y&uuml;z&uuml; h&uuml;rmetine bulutlardan yağmur istenir. / Yetimlerin koruyucusu, dulların sığınağıdır.&quot;</strong></em></p>\n\n<p>\n	Resulullah (s.a.v) g&ouml;zlerini a&ccedil;tı ve inilti şeklinde &ccedil;ıkan zayıf bir sesle ş&ouml;yle buyurdu: &quot;Kızım ş&ouml;yle de: Muhammed sadece bir peygamberdir. Ondan &ouml;nce daha nice peygamberler gelip ge&ccedil;ti. Şimdi eğer o &ouml;l&uuml;r veya &ouml;ld&uuml;r&uuml;l&uuml;rse, topuklarınızın &uuml;zerinde geri mi d&ouml;neceksiniz? Kim iki topuğu &uuml;zerinde geri d&ouml;nerse, bilsin ki Allah&#39;a hi&ccedil;bir zarar vermez. Allah ş&uuml;kredenleri &ouml;d&uuml;llendirecektir.&quot;[1]</p>\n\n<p>\n	&nbsp; Fatıma uzun uzun ağladı. Peygamberimiz (s.a.v), yaklaşması anlamında işaret etti. Fatıma&#39;ya gizlice bir şeyler fısıldadı. Bunun &uuml;zerine az &ouml;nce ağlayan Fatıma&#39;nın y&uuml;z&uuml; sevin&ccedil;ten parladı.</p>\n\n<p>\n	&nbsp; &nbsp;Enes&#39;in ş&ouml;yle dediği rivayet edilir: Peygamberimizin (s.a.v) vefat ettiği son hastalığı esnasında Fatıma yanında oğulları Hasan ve H&uuml;seyin olduğu h&acirc;lde, Hz. Peygamber&#39;in (s.a.v) yanına geldi. Peygamber&#39;in (s.a.v) &uuml;zerine kapandı ve ağlamaya başladı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Peygamber (s.a.v) ona dedi ki: &quot;Ey Fatıma! Benim i&ccedil;in ağlama. D&ouml;v&uuml;nme, y&uuml;z&uuml;n&uuml; tırmalama. Benim i&ccedil;in sa&ccedil;ını başını yolma. Ah-u figan edip vaveyla koparma. Allah&#39;a sığınarak teselli bul.&quot; Ardından ağladı ve şunları s&ouml;yledi: &quot;Allah&#39;ım! Ehlibeyt&#39;im sana emanettir. Allah&#39;ım! Bunlar, sana ve m&uuml;minlere bıraktığım emanettirler.</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <strong>Fatıma&#39;nın Ahiret Yolculuğundan &Ouml;nceki Son Saatleri</strong></p>\n\n<p>\n	&nbsp; Hz. Fatıma, can verdiği g&uuml;n b&uuml;t&uuml;n&uuml;yle yatağa d&uuml;şm&uuml;şt&uuml;. Bir deri, bir kemik kalmıştı. Babasını r&uuml;yasında g&ouml;rm&uuml;ş, ona ş&ouml;yle demişti: &quot;Kızım! Bana gel. Seni &ccedil;ok &ouml;zledim.&quot; Ardından ş&ouml;yle demişti: &quot;Bu akşam yanıma geleceksin!&hellip;&quot;</p>\n\n<p>\n	&nbsp; Uykusundan uyandı, ahiret yolculuğunun hazırlıklarına başladı. Doğru s&ouml;zl&uuml; ve s&ouml;yledikleri doğrulanan ve &quot;Beni r&uuml;yada g&ouml;ren ger&ccedil;ekten g&ouml;rm&uuml;şt&uuml;r.&quot; diyen babasından yolculuğa &ccedil;ıkacağını duymuştu. Şu h&acirc;lde haberin doğruluğundan kuşkulanmaya, teredd&uuml;t etmeye gerek yoktu.</p>\n\n<p>\n	&nbsp; G&ouml;zlerini a&ccedil;tı. B&uuml;t&uuml;n g&uuml;c&uuml;n&uuml; topladı. &Ouml;l&uuml;m &ouml;ncesi son silkiniş s&uuml;recini yaşıyordu belki de. Gerekli hazırlıkları yapmak i&ccedil;in ayağa kalktı. Hayatının bu son anlarını ganimet bildi. Hz. Zehra duvara tutunarak evin su bulunan tarafına doğru y&uuml;r&uuml;d&uuml;. Titrek elleriyle &ccedil;ocuklarının elbiselerini yıkadı. Sonra &ccedil;ocuklarını &ccedil;ağırdı, başlarını yıkadı. Bu sırada Hz. Ali eve girdi. Sevgili eşinin hasta yatağından kalktığını, ev işlerini yapmaya başladığını g&ouml;rd&uuml;. O&rsquo;na bakınca y&uuml;reği sızladı. Fatıma, sağlıklı zamanlarında bile kendisini yoran ağır işlere bu h&acirc;ldeyken yeniden koşmuş olduğuna y&uuml;reği dayanamadı. Sağlığı bozulduğu h&acirc;lde, bu ağır işleri yapmaya kalkmasının sebebini sormasında şaşılacak bir şey yoktu elbette. Fatıma da b&uuml;y&uuml;k bir a&ccedil;ıklıkla, bu g&uuml;n&uuml;n, hayatının son g&uuml;n&uuml; olduğunu, &ccedil;ocuklarının başlarını ve elbiselerini yıkamak i&ccedil;in kalktığını s&ouml;yledi. &Ccedil;&uuml;nk&uuml; bu g&uuml;nden sonra anneleri olmayacak, yetim kalacaklar. Hz. Ali, bu haberin kaynağını sordu, Fatıma g&ouml;rd&uuml;ğ&uuml; r&uuml;yayı anlattı. Fatıma bizzat kendisi, hi&ccedil;bir ş&uuml;pheye yer bırakmayacak şekilde kendi &ouml;l&uuml;m haberini eşine vermiş oluyordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			İbn Abbas, Fatıma&#39;nın yazılı bir vasiyetini rivayet etmiştir ve bu rivayette ş&ouml;yle deniyor:</p>\n\n		<p>\n			&quot;Bu, Resulullah&#39;ın (s.a.v) kızı Fatıma&#39;nın vasiyetidir. O bu vasiyette bulunurken Allah&#39;tan başka il&acirc;h olmadığına ve Muhammed&#39;in Allah&#39;ın kulu ve resul&uuml; olduğuna, cennetin ve cehennemin hak olduğuna, kıyamet g&uuml;n&uuml;n&uuml;n gelmesinde ş&uuml;phe bulunmadığına ve Allah&#39;ın kabirlerde bulunan herkesi dirilteceğine şahitlik etmektedir. Ey Ali! Ben, Muhammed&#39;in kızı Fatıma&#39;yım. Allah beni seninle evlendirdi ki, d&uuml;nya ve ahirette senin olayım. Sen başkalarından daha &ccedil;ok bana yakınsın. Na&#39;şımın &uuml;zerine k&acirc;fur d&ouml;k, beni yıka ve geceleyin beni kefenle. Namazımı kıl ve cenazemi geceleyin defnet. Hi&ccedil; kimse bilmesin. Seni Allah&#39;a emanet ediyorum ve &ccedil;ocuklarıma sel&acirc;m s&ouml;yle kıyamete kadar.&quot;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <strong>&Ouml;mr&uuml;n&uuml;n Son Anları</strong></p>\n\n<p>\n	&nbsp; &nbsp; Hz. Fatımat&uuml;&#39;z-Zehra evin ortasına serili yatağına d&ouml;nd&uuml; ve y&uuml;z&uuml;n&uuml; kıbleye &ccedil;evirerek yatağa uzandı.</p>\n\n<p>\n	S&ouml;ylendiğine g&ouml;re, Fatıma kızları Zeyneb ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; Haşimoğulları&#39;ndan bir kadının evine g&ouml;nderir ki, annelerinin &ouml;l&uuml;m&uuml;n&uuml; g&ouml;rmesinler. O, bunları, kızlarına duyduğu şefkatin, merhametin gereği olarak yapıyordu ki, &ouml;l&uuml;m musibetinin o ağır etkisinden korunsunlar.</p>\n\n<p>\n	&nbsp; Hz. Ali, Hasan ve H&uuml;seyin o sırada evin dışındaydılar. Belki de o sırada zorunlu olarak ve belli bir maksada binaen dışarı &ccedil;ıkmışlardı.</p>\n\n<p>\n	&nbsp;</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Esma&#39;dan rivayet edilir ki, Fatımat&uuml;&#39;z-Zehra son nefesini vermek &uuml;zereyken Esma&#39;ya ş&ouml;yle dedi: &quot;Resulullah (s.a.v) vefat ederken Cebrail cennetten k&acirc;fur getirmişti. Resulullah bu k&acirc;furu &uuml;&ccedil; kısma ayırdı; bir kısmını kendisi i&ccedil;in, bir kısmını Ali i&ccedil;in ve bir kısmını da benim i&ccedil;in.&quot; Sonra ş&ouml;yle dedi: &quot;Ey Esma! Babamın falan yerde bulunan k&acirc;furunun geri kalanını getir ve başımın ucuna koy.&quot; Esma k&acirc;furu getirip başının ucuna koydu. Sonra, namaz kılmak i&ccedil;in abdest alırken Esma&#39;ya ş&ouml;yle dedi: &quot;S&uuml;rd&uuml;ğ&uuml;m kokuyu getir. Namaz kılarken giydiğim elbiselerimi getir.&quot; Sonra abdest aldı. &Ouml;rt&uuml;y&uuml; &uuml;zerine serdi ve ş&ouml;yle dedi: &quot;Biraz bekle, sonra beni &ccedil;ağır. Cevap verdiysem bir şey yok demektir. Ama cevap vermediysem, bil ki babamın yanına gitmişim. O zaman hemen Ali&#39;yi &ccedil;ağır.&quot;</div>\n</div>\n\n<p>\n	&nbsp; Esma seslendi, cevap vermedi. Y&uuml;z&uuml;ndeki &ouml;rt&uuml;y&uuml; kaldırdı. Fatıma, hayattan ayrılmıştı. &Uuml;zerine kapandı, bir yandan &ouml;p&uuml;yor, bir yandan da ş&ouml;yle diyordu: &quot;Ey Fatıma! Baban Resulullah&#39;ın (s.a.v) yanına gittiğin zaman Esma bint-i Umeys&#39;ten sel&acirc;m s&ouml;yle.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- &Acirc;l-i İmr&acirc;n, 144</p>','Hz. Fatıma\'nın (s.a) Vefatı','','publish','closed','open','','hz-fatimanin-s-a-vefati','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2707',0,'post','',0),(2708,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp;&nbsp; Fatımat&uuml;&#39;z-Zehra (a.s), vahiy evinde kendisi i&ccedil;in hazırlanan bilgi ve irfanla, kendisini d&ouml;rt bir yandan kuşatan ilim ve irfan g&uuml;neşlerinin ilm&icirc; aydınlatmasıyla yetinmedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Babası Resulullah (s.a.a) ve ilim şehrinin kapısı kocasıyla her buluşmasında elinden geldiğince ilim &ouml;ğrenmeye &ccedil;alışırdı. Bunun yanında oğulları Hasan ve H&uuml;seyin&#39;i de s&uuml;rekli olarak Resulullah&#39;ın (s.a.a) meclisine g&ouml;nderir, onlar d&ouml;nd&uuml;kten sonra da onları konuşturarak dinlediklerini anlatmalarını sağlardı. &Ccedil;ocuklarına &uuml;st&uuml;n bir terbiye vermek i&ccedil;in b&uuml;y&uuml;k bir &ccedil;aba sarf ettiği gibi, ilim &ouml;ğrenmek i&ccedil;in de b&uuml;y&uuml;k bir &ccedil;aba sarf ederdi. Ev işlerinin &ccedil;okluğuna rağmen, &ouml;ğrendiği bilgileri diğer M&uuml;sl&uuml;man kadınlara aktarmayı da ihmal etmezdi.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		İlim &ouml;ğrenme ve ilmi yayma hususundaki bu kesintisiz &ccedil;abaları sonucu, en b&uuml;y&uuml;k hadis ravilerinden ve tertemiz nebev&icirc; s&uuml;nnetin aktarıcılarından biri oldu.</div>\n</div>\n\n<p>\n	&nbsp; &nbsp;İlminin ve d&uuml;ş&uuml;nsel olgunluğunun kanıtı olarak dehasının y&uuml;ksek d&uuml;zeyini yansıtan iki &uuml;nl&uuml; konuşması yeterlidir. Bu hutbelerden birini, Hz. Peygamber&#39;in (s.a.a) vefatından sonra sahabenin ileri gelenleri huzurunda Mescid-i Nebev&icirc;&#39;de, diğerini ise evinde irad etmişti. Bu konuşmalar, d&uuml;ş&uuml;ncesinin derinliğinin, k&ouml;kl&uuml;l&uuml;ğ&uuml;n&uuml;n, k&uuml;lt&uuml;r&uuml;n&uuml;n genişliğinin, mantığının g&uuml;c&uuml;n&uuml;n, &ouml;nderlik kurumunun sapmasından sonra &uuml;mmetin geleceğine dair &ouml;n g&ouml;r&uuml;s&uuml;n&uuml;n ger&ccedil;ekliğinin parlak birer &ouml;rneğidir. Bunun yanında y&uuml;ksek bir edebe de sahipti. Allah i&ccedil;in ve Allah yolunda muazzam bir cihat da veriyordu.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Hz. Zehra (a.s), Allah&#39;tan korkup sakınan ve hikmetli Kur&acirc;n&#39;ın a&ccedil;ık ifadesiyle, Allah tarafından eğitilen Ehl-i Beyt&#39;in bir ferdiydi. Allah ona ilimle ayrıcalık tanıdı, bu y&uuml;zden &quot;Fatıma&quot; adını almıştı. Benzersizliği y&uuml;z&uuml;nden de Bet&uuml;l (iffette eşsiz) diye isimlendirilmişti.</div>\n</div>\n\n<p>\n	&nbsp;</p>','Fatıma (a.s)\'ın İlmi','','publish','closed','open','','fatima-a-sin-ilmi','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2708',0,'post','',0),(2709,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp; Fatıma, &quot;y&uuml;ksek bir ahl&acirc;ka, onurlu bir karaktere, &uuml;st&uuml;n bir nefse, ulu bir duyarlılığa, &ccedil;abuk kavrayan bir anlayışa, keskin bir zihne, y&uuml;ce bir erdeme, parlak bir &uuml;st&uuml;nl&uuml;ğe, misk kokan bir nefese, cesur bir y&uuml;reğe, bitmek nedir bilmeyen bir heyecana, y&uuml;ksek bir hamiyet duygusuna, kendini beğenmişlikten uzaklığıyla hayranlık uyandıran bir izzete sahipti. Kibirlilerin tasavvur ettikleri b&uuml;y&uuml;kl&uuml;k onun d&uuml;zeyine erişmekten &ccedil;ok uzaktı. B&uuml;y&uuml;klenenlerin ve zorbaların karşısında eğilmezdi.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; O, hoşg&ouml;r&uuml;, s&uuml;k&ucirc;net ve geniş g&ouml;ğs&uuml;yle, geniş ufuklu vakarıyla, &ouml;z g&uuml;ven ve yumuşaklığıyla, ağırlığı ve temkinliliğiyle, sağlam karakteri ve iffetiyle, onurunu korumasıyla bir ahl&acirc;k abidesiydi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Babasının vefatından &ouml;nce, parlak bir onur ve a&ccedil;ık bir h&acirc;y&acirc; timsaliydi. G&uuml;ler y&uuml;zl&uuml; ve m&uuml;tebessim bir g&uuml;zellik abidesiydi. Ama babasının (s.a.v) vefatıyla birlikte y&uuml;z&uuml;ndeki tebess&uuml;m kaybolmuştu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Dilinden haktan başka bir s&ouml;z d&ouml;k&uuml;lmezdi, sadece doğruyu konuşurdu. Kimsenin k&ouml;t&uuml;l&uuml;ğ&uuml;nden s&ouml;z etmezdi. Gıybet etmez, kimseyi arkadan &ccedil;ekiştirmezdi. Kimseyi k&uuml;&ccedil;&uuml;mseyici kaş g&ouml;z işareti yapmazdı. Başkalarının sırrını saklar, verdiği s&ouml;z&uuml; tutardı. İstişarede doğruyu s&ouml;yler, onların ger&ccedil;ek hayrını isterdi, başkalarının mazeretlerini kabul ederdi. Yanlışlıkları hoş g&ouml;r&uuml;rd&uuml;. &Ccedil;ok kere s&uuml;r&ccedil;meleri ve k&ouml;t&uuml;l&uuml;kleri hilim hoşg&ouml;r&uuml;yle karşılardı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &quot;K&ouml;t&uuml;l&uuml;kten ka&ccedil;ar, daima iyiliğe eğilimliydi. G&uuml;venilirdi. S&ouml;z&uuml;nde doğruydu. İyi niyetliydi ve s&ouml;z&uuml;nde kesinlikle dururdu. İffetin en y&uuml;ksek doruklarındaydı. Tertemiz bir &uuml;n&uuml; vardı ve adında en ufak bir leke yoktu. Eğilimleri &uuml;zerinde hev&acirc;sının etkisi yoktu. Hz. Zehra az ile yetinen z&uuml;hd sahibi biriydi. O, ihtirasın kalbi par&ccedil;aladığını, işlerde d&uuml;zensizlik ve dağınıklığa neden olduğunu &ccedil;ok iyi biliyordu. O, hayatının sonuna kadar babasının kendisine s&ouml;ylediği şu s&ouml;z&uuml; prensip edindi: &quot;Ey Fatıma! Ebedi nimetlere kavuşa bilmen i&ccedil;in, d&uuml;nya hayatının acılarına karşı sabret.&quot; Basit bir hayata razıydı. Hayatın zorluklarına karşı sabırlıydı. Hel&acirc;lin azıyla yetinirdi. Razıydı ve kendisinden razı olunmuştu. Başkasına ait olan, başkasının sahip olduğu şeylere g&ouml;z koymazdı. Hakkı olmayan bir şeye de g&ouml;zlerini dikmezdi. Allah&quot;tan başkasından bir şey istemeye tenezz&uuml;l etmezdi. O, y&uuml;zs&uuml;zl&uuml;k etmez onurlu nefsin tam bir timsaliydi. Nitekim babası (s.a.v) ş&ouml;yle demişti: &quot;Asıl zenginlik g&ouml;n&uuml;l zenginliğidir.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; O, d&uuml;nyasını bir yana bırakarak kendini Rabbine adayan Hz. Bet&uuml;l&quot;d&uuml;. D&uuml;nyanın &ccedil;ekici s&uuml;slerine arkasını d&ouml;nm&uuml;şt&uuml;. D&uuml;nya hayatının aldatıcı g&uuml;zelliklerine eğilim g&ouml;stermiyordu ve d&uuml;nyaya meyletmenin ne b&uuml;y&uuml;k fel&acirc;ketlere yol a&ccedil;tığını &ccedil;ok iyi biliyordu. D&uuml;nya hayatının zorluklarına sabrederken, dilinden Rabbinin zikrini eksik etmeden sorumluluğunu yerine getirme hususunda muazzam bir sabır &ouml;rneği sergiliyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Zehra&quot;nın asıl ilgisi ahirete y&ouml;nelikti. D&uuml;nyanın g&ouml;z alıcı g&uuml;zelliklerine değer vermiyordu. &Ccedil;&uuml;nk&uuml; babasının (s.a.v) d&uuml;nyadan, d&uuml;nyanın nimetlerinden, lezzetlerinden ve şehev&icirc; arzularından y&uuml;z &ccedil;evirdiğini g&ouml;r&uuml;yordu.</p>\n\n<p>\n	&nbsp;</p>','Hz. Fatıma\"nın Yüksek Ahlâkı','','publish','closed','open','','hz-fatimanin-yuksek-ahlaki','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2709',0,'post','',0),(2710,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp;&nbsp; Hz. Zehra&#39;nın fazileti hakkında Resulullah&#39;tan (s.a.a) nakledilen rivayet ve hadisler:</p>\n\n<p>\n	Eğer ger&ccedil;ekten de bu nurlu cevher ve fazilet &ouml;rneği Fatıma (a.s) hakkında mevcut olan sahih ve sarih hadislerin t&uuml;m&uuml;n&uuml; nakletmek istesek bu k&uuml;&ccedil;&uuml;k makaleye sığdıramayız. Ama on iki hadisi nakletmekle yetiniyoruz.</p>\n\n<p>\n	&nbsp;&nbsp;<strong> 1. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Peygamber ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&nbsp; <strong><em>Cennet ehli kadınların en faziletlisi H&uuml;veylid kızı Hatice, Muhammed&#39;in kızı Fatıma, Muzahim&#39;in kızı ve Firavun&#39;un eşi Asiye ve İmran&#39;ın kızı Meryem&#39;dir.</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Ehl-i S&uuml;nnet&#39;in hadis erbabı ve ravilerinden bir &ccedil;oğu bu hadisi nakletmişlerdir ki hepsinin adını zikretmek m&uuml;mk&uuml;n olmadığından onlardan sadece Ahmed b. Hanbel[1] Ebu Davud, [2] Kasım b. Muhammed[3] gibi meşhur şahsiyetlerin adını vermekle yetiniyoruz.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; 2. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Resulullah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp;<strong><em> D&uuml;nya kadınlarının en hayırlısı d&ouml;rt tanedir: Meryem binti İmran, Asiye binti Mzahim, Hadice binti H&uuml;veylid ve Fatıma binti Muhammed (s.a.a)</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi, D&uuml;nya kadınlarının en hayırlısı c&uuml;mlesiyle Ehl-i S&uuml;nnet&#39;in Ebu Davud ve Abdulvaris b. S&uuml;fyan gibi bir &ccedil;ok muteber muhaddisleri, Enes ve Ebu Hureyre&#39;den nakletmişlerdir. [4]</p>\n\n<p>\n	&nbsp;<strong>&nbsp; 3. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Peygamber ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong><em>&nbsp;&nbsp; Sana d&uuml;nya kadınlarından Meryem binti İmran, Hatice binti Huveylid, Fatıma binti Muhammed ve Asiye yeter.</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Bu beyanda da bu d&ouml;rt kadın beşeriyet d&uuml;nyasının d&ouml;rt &ouml;rnek şahsiyeti olarak zikredilmiştir. Ehl-i S&uuml;nnet alimlerinden bazıları da bu hadisi aynı ibaretler ile nakletmişlerdir. Tirmizi, [5] Ebu Davud ve Şabi, [6] de bu kimselerdendir.</p>\n\n<p>\n	&nbsp; Bu &uuml;&ccedil; rivayet ve benzeri rivayetler a&ccedil;ık bir şekilde bu faziletli ve iffetli d&ouml;rt kadının, insanlık d&uuml;nyasının t&uuml;m kadınlarından daha &uuml;st&uuml;n ve değerli olduklarına delalet ediyor. Ama bu d&ouml;rd&uuml;nden hangisinin diğerlerinden daha faziletli ve &uuml;st&uuml;n olduğu beyan edilmemiştir.</p>\n\n<p>\n	&nbsp;&nbsp; Ama Peygamber&#39;in Ehl-i Beytu ve tahir imamlardan nakledilen bir&ccedil;ok rivayetler ve m&uuml;tevatir hadislerden, Peygamber&#39;in (s.a.a) kızı Fatıma&#39;nın onların en faziletlisi olduğu anlaşılmaktadır. Bu rivayetler sarih ve a&ccedil;ık olup tevil ve tevcih edilir bir yanı da yoktur.</p>\n\n<p>\n	&nbsp; Eğer bu hadis ve rivayetler de olmasaydı, bu b&uuml;y&uuml;k kadının &uuml;st&uuml;nl&uuml;k ve fazileti hakkında onun peygamberlerin en b&uuml;y&uuml;ğ&uuml; olan Hz. Muhammed&#39;in (s.a.a) bedeninin bir par&ccedil;ası olması yeterliydi. T&uuml;m alemde Resulullah&#39;ın eşi ve benzeri olmadığı gibi, d&uuml;nya kadınları arasında da Hz. Fatıma&#39;nın (a.s) eşi ve benzeri yoktur.</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Fatıma&#39;nın d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; ve değerlisi olduğu hususunu Ehl-i S&uuml;nnet&#39;in bir&ccedil;ok-b&uuml;y&uuml;k alimleri de kabul etmişler, bir&ccedil;ok araştırmacıları da bunu a&ccedil;ık&ccedil;a beyan etmişlerdir. Bazı araştırmacı alimleri de onların g&ouml;r&uuml;şlerini nakletmiştir. Mesela Ehl-i S&uuml;nnet&#39;in &ccedil;ağdaş alimlerinden olan Nebhani ş&ouml;yle diyor: Bir&ccedil;ok araştırmacı alimler, Fatıma&#39;nın (a.s) d&uuml;nya kadınlarının (hatta Hz. Meryem&#39;de dahil) en &uuml;st&uuml;n ve faziletlisi olduğunu s&ouml;ylemişlerdir. Bu alimler arasında Taki Sebeki Celaluddin-i Suyuti, Bedri Zerkeşi ve Taki M&uuml;krizi gibi kimseler de vardır. Sebeki&#39;den bu hususta bir soru sorulunca ş&ouml;yle demektedir: Biz peygamberin kızı Fatıma&#39;nın en faziletli kadın olduğuna inanıyoruz. İbn-i Ebi Davud&#39;dan da bu hususta bir soru surulunca ş&ouml;yle dedi: Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: Fatıma benim bir par&ccedil;amdır. Ger&ccedil;ekten de Fatıma eşsiz ve benzeri olmayan biridir.</p>\n\n<p>\n	&nbsp;&nbsp; Manevi de bir&ccedil;ok eski ve yeni alimlerden bu konuyu nakletmektedir.</p>\n\n<p>\n	&nbsp;<strong>&nbsp; 4. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Sadece Ebu Davud&#39;un İbn-i Abbas&#39;tan naklettiği bir hadiste peygamber g&uuml;ya ş&ouml;yle buyurmaktadır:<strong><em> Meryem binti İmran&#39;dan sonra cennet ehli kadınların efendisi Fatıma binti Muhammed, Hatice ve Asiye&#39;dir. [7]</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Bu hadis de bu d&ouml;rt kadınınd&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; olduğunu delalet etmektedir. Ama zahiren Meryem&#39;in Fatıma&#39;dan daha faziletli olduğu istifade edilmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; Ama hem sayıları daha &ccedil;ok, hem senedleri daha sağlam ve sahih ve hem de delalet sağlam ve sahih ve vazih olan bir&ccedil;ok hadisler bu hadisin tam tersi bir manaya delalet etmektedir. Yani Hz. Zehra&#39;nın Meryem&#39;den de &uuml;st&uuml;n olduğunu beyan etmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; O halde bu hadisi terkedip bir kenara bırakmak zorundayız. &Uuml;stelik bu hadis şia alimleri tarafından da kabul g&ouml;rmemiş ve nakledilmemiştir.</p>\n\n<p>\n	&nbsp;<strong>&nbsp; 5. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Buhari, M&uuml;slim, Tirmizi, Ahmed b. Hanbel, El-Cem Beynes Sahiheyn ve El Cem beynes Sihahis kitablarının yazarları, İbn Abdulbir, Muhemmed b. Sa&#39;d ve benzeri kimseler Musa, Ebu Avane, Furas, Amir, Mesruk gibi ravilerin vasıtasıyla Aişe&#39;den ş&ouml;yle nakletmektedirler. [8] Peygamber bir g&uuml;n hastalanmıştı, ben de peygamberin diğer hanımlarıyla birlikte O&#39;nun huzurunda idik. Aniden Fatıma i&ccedil;eri girdi. O aynı babası gibi y&uuml;r&uuml;yor ve babası gibi adım atıyordu. Peygamber aziz kızını g&ouml;r&uuml;nce &ccedil;ok sevinde ve ş&ouml;yle buyurdu: Aferin kızım! Daha sonra da kızını yanına oturttu ve kulağına yavaş bir şekilde birşeyler s&ouml;yledi. Hz. Zehra aniden h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlamaya başladı.</p>\n\n<p>\n	&nbsp; Peygamber kızını mahzun ve ağlar g&ouml;r&uuml;nce yine yavaş&ccedil;a kulağına birşeyler s&ouml;yledi. Fatıma (a.s) bu defa da sevindi ve &ccedil;ok tatlı bir şekilde g&uuml;l&uuml;msedi. Peygamber&#39;in hanımlarından sadece ben ona dedim: Bizim i&ccedil;imizden seni kendisine sır ehli se&ccedil;miş ve sen de ağlıyorsun. Aişe diyor ki, Peygamber kalkınca ben Fatıma&#39;ya bunun sırrını sordum. Ama o ş&ouml;yle buyurdu: Asla! Resulullah&#39;ın sırrını hi&ccedil; kimseye ifşa etmem. Resulullah vefat ettikten sonra Benim senin &uuml;zerine olan hakkım i&ccedil;in şimdi o g&uuml;nk&uuml; hadiseyi izah et dedim. Hz. Fatıma ş&ouml;yle buyurdu: Evet şimdi s&ouml;yleyeceğim. Ben babamın ilk s&ouml;zlerine ağladım. Babam ş&ouml;yle buyurdu: Cebrail her yıl bir defa beni ziyarete gelirdi. Ama bu yıl iki defa ziyaret etti. Bu da benim ecelimin yaklaştığını g&ouml;steriyor. Takvalı ol ve daima sabırlı olmaya &ccedil;alış. Ben senin i&ccedil;in en iyi ibret aynasıyım. Bu s&ouml;zleri duyunca g&ouml;rd&uuml;ğ&uuml;n gibi şiddetli bir şekilde ağladım. Babam benim &uuml;z&uuml;ld&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;nce ş&ouml;yle buyurdu: Ey Fatıma, acaba m&uuml;min kadınların (veya İslam &uuml;mmetinin kadınlarının) en &uuml;st&uuml;n&uuml; olmak istemez misin? İbn-i Hacer İsabet adlı kitabında ve bir&ccedil;ok muhaddisler ise D&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; diye nakletmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp; Velhasıl bu y&uuml;zde y&uuml;z sahih olan hadis, bu b&uuml;y&uuml;k kadının fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;ne delalet etmektedir. İbn-i Sad (Tabakat&#39;ta)e benzeri kimselerde bu hadisi &Uuml;mm&uuml; Seleme&#39;den Cennet ehli kadınların en &uuml;st&uuml;n&uuml; şeklinde nakletmişlerdir. [9] Hakeza Aişe&#39;nin Hz. Peygamber&#39;in vefatına dek Hz. Fatıma&#39;dan bu olayın sırrını sormadığı yer almıştır.</p>\n\n<p>\n	&nbsp;&nbsp;<strong> 6. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Hz. Zehra biraz rahatsızlanınca peygamber (s.a.a) kızını ziyaret etti, ona kızım nasılsın? diye buyurdu. Hz. Fatıma, Hastayım, yiyecek hi&ccedil;bir şeyimizin olmayışı beni daha fazla rahatsız erdiyor dedi. Resulullah, D&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; olmak istemez misin? diye buyurdu. Hz. Fatıma: Babacığım acaba bu makam Meryem binti İmran&#39;a mahsus değil midir? diye sordu. Resulullah, O kendi zamanındaki kadınların en &uuml;st&uuml;n&uuml;yd&uuml;. Bu arısda ise d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; sensin. Allah&#39;a andolsun seni &ouml;yle biriyle evlendirdim ki, hem d&uuml;nyada ve hem de ahirette b&uuml;y&uuml;kt&uuml;r.</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi rivayet hafızları ve rivayetleri senedleriyle birlikte kaydeden kimseler (Abdulbir İstiab kitabında ve diğerleri) nakletmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>7. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Hacer Sevaik adlı kitabında ş&ouml;yle yazmaktadır: Ahmed b. Hanbel, Tirmizi, Nizai ve İbn-i Habb&acirc;n gibi bir&ccedil;ok Ehl-i S&uuml;nnet alimleri Huzeyfe&#39;den peygamberin kendisine ş&ouml;yle buyurduğunu nakletmişlerdir: Acaba bana şu anda arız olan şu haleti g&ouml;r&uuml;yor musun? Şu ana kadar yery&uuml;z&uuml;ne inmemiş olan bir melek Allah&#39;tan izin aldı ve bana nazil oldu, selam verdikten sonra bana Hasan ve H&uuml;seyin&#39;in cennet gen&ccedil;lerinin efendisi ve Fatıma&#39;nın da cennet ehli kadınların en &uuml;st&uuml;n&uuml; olduğunu m&uuml;jde verdi.</p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Habban ve diğerleri de Ebu Hureyre&#39;den peygamber&#39;in ş&ouml;yle buyurduğunu nakletmektedirler: Şu ana kadar beni ziyaret etmemiş olan bir g&ouml;k meleği, Allah&#39;tan izin alarak beni ziyarete geldi ve bana Fatıma&#39;nın İslam &uuml;mmetinin kadınlarının en b&uuml;y&uuml;ğ&uuml; olduğunu m&uuml;jde verdi. [10]</p>\n\n<p>\n	&nbsp;&nbsp;<strong> 8. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Abdurrahman b. Ebi Naim [11] ri rivayet ve hadis hafızları da Ebu Said el-Hudri&#39;den Peygamber&#39;in ş&ouml;yle buyurduğunu nakletmişlerdir: Fatıma cennet ehli kadınların en &uuml;st&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	&nbsp;&nbsp;<strong> 9. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Buhari ve M&uuml;slim M&uuml;sevver&#39;den peygamber&#39;in minberin &uuml;zerinde ş&ouml;yle buyurduğunu nakletmişlerdir: Fatıma benim bir par&ccedil;amdır. Ona eziyet eden bana eziyet eder ve ona hoş gelmeyen bana da hoş gelmez. [12]</p>\n\n<p>\n	&nbsp;&nbsp; Nebhani de Buhari&#39;den Peygamber&#39;in (s.a.a) ş&ouml;yle buyurduğunu nakletmektedir<em>: <strong>Fatıma benim bir par&ccedil;amdır. Onu gazaplandıran şey beni de gazablandırır. Diğer bir rivayette, Onu gazablandıran kimse beni gazablandırmıştır yer almıştır.</strong></em></p>\n\n<p>\n	&nbsp;&nbsp; Cami-&uuml;s Sagir adlı kitapta ise şu ibaret ile nakledilmiştir:</p>\n\n<p>\n	&nbsp;&nbsp; <strong><em>Fatıma benim bir par&ccedil;amdır. Onu &uuml;zen beni &uuml;zer ve onu sevindiren beni sevindirir.</em></strong></p>\n\n<p>\n	İbn-i Kuteybe El-İmame ves Siyase adlı kitabının evvelinde tasrih etmektedir ki b&uuml;y&uuml;k İslam kadını Hz. Fatıma, &Ouml;mer ve Ebu Bekir&#39;e ş&ouml;yle buyurmuştur: <strong><em>Allah i&ccedil;in s&ouml;yleyin peygamber&#39;in ş&ouml;yle buyurduğunu duymadınız mı?: Fatıma kimden razı olursa ben de ondan razıyım. Fatıma kinden razı olmazsa ben de razı değilim. Onu seven beni sevmiştir. Onu sevindiren beni sevindirmiştir. Onu gazablandıran ise beni gazablandırmıştır.</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; &Ouml;mer ve Ebu Bekir Evet, duyduk dediler.</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadis İslam &ouml;nderleri ve tahir imamlardan m&uuml;tevatir bir şekilde nakledilmiştir. Başka bir rivayet olmasaydı bile Fatıma&#39;nın t&uuml;m d&uuml;nya kadınlarından &uuml;st&uuml;n olduğuna bu bir tek rivayet yeterdi de artardı bile.</p>\n\n<p>\n	&nbsp;&nbsp; Acaba m&uuml;sl&uuml;manlar arasında b&ouml;yle bir makamı olan var mıdır? Resulullah kimin hakkında b&ouml;yle s&ouml;zler s&ouml;ylemiştir. Zımnen bu c&uuml;mlelerden Hz. Fatıma&#39;nın (a.s) masum olduğu da istifade edilmektedir. Zira bu c&uuml;mleler Hz. Fatıma&#39;nın boş yere gazaplanmadığını, sevinmediğini ve razı olmadığını beyan etmektedir. Nitekim&nbsp; Peygamber de b&ouml;yle idi.</p>\n\n<p>\n	&nbsp;&nbsp; Peygamber (s.a.a) i&ccedil;in bu muhtelif haler, heva ve heves &uuml;zere v&uuml;cuda gelmediği gibi Fatıma (a.s) i&ccedil;in de s&ouml;zkonusu değildir. Var olan her şey Allah i&ccedil;indir. Zira eğer Fatıma (a.s) gazablanırsa Peygamber (s.a.a) gazablanmış ve eğer Fatıma sevinirse Peygamber sevinmiştir.</p>\n\n<p>\n	&nbsp;&nbsp; Peygamber i&ccedil;in kesin ve sabit olan ismet makamı da bundan başka birşey değildir.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>10. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Ebi Asım[13] Hz. Ali&#39;den Peygamber&#39;in (s.a.a) Fatıma&#39;ya ş&ouml;yle buyurduğunu nakletmektedir: <strong><em>Allah senin gazabın i&ccedil;in gazablanır ve rızan i&ccedil;in de razı olur.</em></strong> Taberani[14] ve diğerleri de bu hadisi hasen senediyle nakletmişlerdir. Bu hadis de 9. hadis gibi Hz. Fatıma&#39;nın (a.s) masumiyetine ve fazilette &uuml;st&uuml;nl&uuml;ğ&uuml;ne delalet etmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>11. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Ahmed b. Hanbel gibi bazı &uuml;nl&uuml; muhaddisler Ebu Hureyre&#39;den nakletmişlerdir ki[15] Peygamber-i Ekrem (s.a.a) Ali, Hasan, H&uuml;seyin ve Fatıma&#39;ya bakarak ş&ouml;yle buyurmuştur: <strong><em>Ben sizinle savaşan kimselerle savaşır ve sizinle barışan kimselerle de barışırım.</em></strong></p>\n\n<p>\n	&nbsp; Tirmizi[16] Zeyd b. Erkam tarikiyle bu hadisi (Elbette az bir farklılıkla) nakletmektedir.</p>\n\n<p>\n	&nbsp; Bu hadis de &ouml;nceki (iki) hadis gibi Hz. Fatıma&#39;nın ismet makamına delalet etmektedir. Şu farkla ki bu hadis Ehl-i Beyt ile savaşan kimselerin k&uuml;f&uuml;r &uuml;zere olduğunu da beyan etmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>12. Hadis</strong></p>\n\n<p>\n	&nbsp;&nbsp; Muhaddislerden bir &ccedil;oğu Abdurrahman Ezrak&#39;tan Emir-el M&uuml;minin Ali (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmektedir: Birg&uuml;n yatmış idim ki aniden Resulullah odama girdi. Bu esnada oğlum Hasan ya H&uuml;seyin susadığını s&ouml;yl&uuml;yor ve su istiyordu. Resulullah &ccedil;oktan beri s&uuml;t&uuml; azalan (veya kurumuş) bir koyunu sağdı. Diğer oğlum Hasan Resulullah&#39;ın yanına gitti. Ama hazret onu tutup bir k&ouml;şeye oturttu. Fatıma bu durumu g&ouml;r&uuml;nce, Babacığım sen H&uuml;seyin&#39;i daha &ccedil;ok mu seviyorsun? Ona s&uuml;t verdin ama Hasan&#39;a vermedin! diye sordu. Peygamber ş&ouml;yle cevab verdi: H&uuml;seyin daha &ouml;nce susadığını s&ouml;yledi ve ben de &ouml;nce onun susuzluğunu giderdim. Daha sonra ş&ouml;yle buyurdu: Ben, sen, bu &ccedil;ocuklar ve orada yatan (Ali) kıyamette bir yerdi olacağız. [17]</p>\n\n<p>\n	Bu makam ve mevkiye nail olan bu b&uuml;y&uuml;k İslam kadınına selat -u selam olsun. T&uuml;m ge&ccedil;mişler ve gelecekler bu y&uuml;ce makam karşısında saygı ile eğilmeli, ihtiram g&ouml;stermelidir. Bu Allah&#39;ın istediği kimselere verdiği bir fazlı ve ihsanıdır. Ş&uuml;phesiz ki Allah b&uuml;y&uuml;k bir ihsan sahibidir.</p>\n\n<p>\n	&nbsp;&nbsp; Makalenin sonunda da Hz. Fatıma&#39;nın fazilet ve şahsiyeti hususunda Aişe&#39;den nakledilen bir rivayeti aktaralım.</p>\n\n<p>\n	&nbsp;&nbsp; Taberani Peygamber&#39;in hanımı Aişe&#39;nin ş&ouml;yle dediğini naklediyor: Fatıma&#39;dan (babası dışında) daha faziletli birini g&ouml;rmedim. [18]</p>\n\n<p>\n	&nbsp;&nbsp; (Buhari ve M&uuml;slim&#39;e g&ouml;re hadisin senedi sahihdir. Hasıl ki İbn-i Hacer El-İsabe ve Nebhani Eş-Şeref-ul Muebbed kitabı s. 59 sonlarında bunu a&ccedil;ıklamışlar.)</p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Abdulbir de İbn-i Ebi Umeyr&#39;den s&ouml;yle naklediyor: Aişe&#39;nin yanına vararak ona ş&ouml;yle sordum: Peygamber (s.a.a) nezdinde insanların en sevglii olanı kimdi? Aişe, Fatıma idi diye cevap verdi. Ben, Erkeklerden en sevgili olanı kimdi? diye sordum. Eşi Ali idi. [19] diye cevab verdi.</p>\n\n<p>\n	&nbsp;&nbsp; Bureyde de ş&ouml;yle diyor:<strong><em> Peygamber nezdinde insanların en sevgili olanı kadınlardan Fatıma (a.s) erkeklerden ise Ali (a.s) idi.</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Yine Aişe ş&ouml;yle diyor: <strong><em>Fatıma&#39;nın evlatları dışında hi&ccedil; kimsenin, Fatıma gibi sarih bir leh&ccedil;e ile konuştuğunu g&ouml;rmedim.</em></strong></p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi de Abdulbir İstiab kitabında nakletmiştir.</p>\n\n<p>\n	&nbsp; Evvelde de, sonra da hamd Allah&#39;a mahsustur. Allah&#39;ın selat-u selamı Muhammed&#39;e (s.a.a) ve aline olsun.</p>\n\n<p>\n	-----------------------------------------------------------</p>\n\n<p>\n	[1]Ahmed b. Hanbel Mesned kitabında (1. c&uuml;z, s. 293) İbn-i Abbas&#39;tan naklediyor.</p>\n\n<p>\n	[2]- Ebu Davud da İstiab (Hz. Hatice&#39;nin şerh-i halinde) adlı kitabında</p>\n\n<p>\n	[3]- Kasım b. Muhammed de İstiab (Hz. Zehra&#39;nın şerh-i halinde) adlı kitabında nakletmişlerdir.</p>\n\n<p>\n	[4]- Ebu Davud bu hadisi İstiab adlı kitabında Hz. Hatice&#39;nin şerh-i halinde) Enes&#39;ten nakletmiştir. abdulvaris de İstiam (Hz. Hatice ve Zehra&#39;nın şerh-i halinde) adlı kitabında Hureyre&#39;ye istinaden nakletmiştir.</p>\n\n<p>\n	[5]- Nebehani&#39;nin Erbain kitabında (s. 220) Tirmizi&#39;nin Enes&#39;ten naklettiğini yazmıştır. Serrac da yanı şahıstan rivayet etmiştir. (Nitekim İstiab -Hz. Zehra&#39;nın şerh-i hali adlı kitapta yer almıştır.)</p>\n\n<p>\n	[6]- İstiab, Hz. Hatice&#39;nin şerh-i halinde yanı kitapta Zehra&#39;nın şerh-i halinde Ebu Davud ve Şa&#39;bi de Cabir&#39;den nakletmiştir.</p>\n\n<p>\n	[7]- İstiab&#39;dan naklen Hz. Hatice&#39;nin (a.s) şerhi halinde</p>\n\n<p>\n	[8]- Buhari Sahinide 4. cilt s. 64 Melihiyye baskısı, yıl 1332 ve M&uuml;slim Sahihinde, 2 C&uuml;z, Hz. Fatıma&#39;nın faziletleri b&ouml;l&uuml;m&uuml; &ccedil;eşitli senedlerle Aişe&#39;den nakletmiştir. Ahmed b. Hanbel m&uuml;snedinde 6. c&uuml;z, s. 282, Abdulbir istiab&#39;ında (Hz. Zehra&#39;nın şerhi halinde) Muhammed b. Sad da Hz. Zehra&#39;nın şerh-i halinde, Tabakat kitabının 8. c&uuml;z&uuml;nden yine tabakatın 2. clidi Peygamber&#39;in hastalığında buyurduğu hadisler b&ouml;l&uuml;m&uuml;nde nakletmiştir.</p>\n\n<p>\n	[9]- Ebu Ya&#39;lide Hz. Zehra&#39;nın şehr-i halinde ve bir&ccedil;ok muhaddislerde &Uuml;mm&uuml; Seleme&#39;den nakletmiştir.</p>\n\n<p>\n	[10]- Şeref-ul Muebbed (Hz. Zehra&#39;nın şerh-i halinde) adlı kitapta da yer almıştır.</p>\n\n<p>\n	[11]- Nitekim İstiab, Sade vb. kitaplarda Zehra (a.s)&#39;ın şerh-i halinde yer almıştır.</p>\n\n<p>\n	[12]- Buhari ve M&uuml;slim kendi sahihlerinde nakletmişlerdir. Esabe vb. kitaplarda da yer almışlardır.</p>\n\n<p>\n	[13]- Esabe kitabında.</p>\n\n<p>\n	[14]- Şeref-ul Muebbed ve benzerleri (Fatıma&#39;nın şerh-i halinde).</p>\n\n<p>\n	[15]- Musned-i İbn-i Hanbel 2. c&uuml;z, s. 442</p>\n\n<p>\n	[16]- Tirmizi şu ibaretlerle nakletmiştir: Onlarla savaşanlarla savaşır, barışanlarla barışırım.</p>\n\n<p>\n	[17]- M&uuml;sned-i Ahmed, s. 101, 1. c&uuml;z.</p>\n\n<p>\n	[18]- Mucem-ul Evset / İbn-i Hacer Esabe kitabında ve Hebehani de Şeref-ul Muebbed adlı kitabında (s. 58), Sahih-i Buhari ve M&uuml;slim&#39;den nakletmektedir.</p>\n\n<p>\n	[19]- İstiab kitabı (Zehra (a.s)&#39;ın şerh-i halinde).</p>','Hz. Fatıma\'nın (a.s) Peygamber (s.a.a) Nezdindeki Makamı','','publish','closed','open','','hz-fatimanin-a-s-peygamber-s-a-a-nezdindeki-makami','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2710',0,'post','',0),(2711,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	<strong>Kimlik bilgisi</strong></p>\n\n<p>\n	Adı : FATIMA</p>\n\n<p>\n	K&uuml;nyesi:Ummu Ebiha</p>\n\n<p>\n	Lakabı: Zehra</p>\n\n<p>\n	Baba adı :Muhammed (s.a.a)</p>\n\n<p>\n	Anne adı: Hatice</p>\n\n<p>\n	Doğum yeri: Mekke</p>\n\n<p>\n	Doğum tarihi: 20 C. Ahır bisetin 5.yılı</p>\n\n<p>\n	Peygamber&#39;e (s.a.a) olan yakınlığı: Kızı</p>\n\n<p>\n	Şehadet yılı :11 hk.Peygamber&#39;in vefatından 75 g&uuml;n veya 6 ay sonra</p>\n\n<p>\n	Şehadet yeri : Medine</p>\n\n<p>\n	Şehadet sebebi : Ashabtan bazılarının Peygamber&#39;in vefatından sonra Hz. Fatıma&#39;nın evine saldırmaları ve Onu yaralamaları.</p>\n\n<p>\n	&nbsp;&nbsp;<strong> &Ccedil;ocukluk d&ouml;nemi</strong></p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet alimleri &ccedil;oğunlukla o Hazret&#39;in Hz. Resulullah&#39;ın bi&#39;setinden beş yıl &ouml;nce doğduğunu rivayet ederken, Ehl-i Beyt İmamları&#39;ndan gelen hadislerde daha &ccedil;ok Hz. Fatıma&#39;nın (a.s) bi&rsquo;setin beşinci yılının cemadiy&uuml;l&acirc;hır ayının yirmisinde cuma g&uuml;n&uuml; doğduğu belirtilmiştir. Ebu Basir&#39;in naklettiği bir hadiste Hz. İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: Fatıma (a.s)&nbsp; Hz. Resulullah (s.a.a) kırk beş yaşında iken cemadiy&uuml;l&acirc;hır ayının yirmisinde d&uuml;nyaya geldi. &Ouml;mr&uuml;n&uuml;n ilk sekiz senesini babasıyla birlikte Mekke&#39;de ge&ccedil;irdi. On sene de Medine&#39;de babasıyla beraber kaldı. Babasının vefatından sonra ise, sadece yetmiş beş g&uuml;n hayatta kaldı ve hicretin on birinci yılında cemaziy&uuml;l&acirc;hırın &uuml;&ccedil;&uuml;nde d&uuml;nyadan g&ouml;&ccedil;t&uuml;.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp;&nbsp; <strong>Hayr-ı Kesir Olması&nbsp; </strong></p>\n\n<p>\n	&nbsp;&nbsp; Allah Teala, Hz. Peygamberini (s.a.a): &ldquo;Sana bol hayır vereceğiz&rdquo; buyurarak m&uuml;jdelemişti. Dolayısıyla Hz. Peygamber (s.a.a), Allah&rsquo;ın va&#39;dinin kesin olduğunu ve b&uuml;t&uuml;n hayırların kaynağı olacak pak ve bereketli neslin kendisinden v&uuml;cuda geleceğine emindi. Ancak kalp g&ouml;zleri k&ouml;rleşen d&uuml;şmanlar Resulullah&#39;ın erkek evladının vefat ettiğini g&ouml;r&uuml;nce, &ldquo;Artık Muhammed&rsquo;in soyunu devam ettirecek erkek evladı kalmamıştır; kendisinden sonra yolu da s&ouml;n&uuml;p gider&rdquo; şeklindeki s&ouml;ylentiler yaparak Hazret&#39;i incitiyorlardı. Bunun &uuml;zerine Cenab-ı Hak onlara&nbsp; cevap olarak Kevser Suresini indirerek ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz biz sana bol hayır (bereketli nesil) vermişiz. &Ouml;yleyse Rabbin i&ccedil;in namaz kıl ve kurban kes. Doğrusu asıl ebter (soyu kesik) olan sana kin duyandır.&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Evet Allah&rsquo;ın bu vaadi, Hz. Fatıma&rsquo;nın d&uuml;nyaya gelmesiyle ger&ccedil;ekleşmiş, d&uuml;nya ufukları onun veladet nuruyla aydınlanmış ve kadının ne kadar y&uuml;ce bir makama ulaşabileceğini b&uuml;t&uuml;n &acirc;leme g&ouml;stermek isteyen Allah Teala, Peygamberinin temiz soyunun, Hz. Fatıma&rsquo;dan v&uuml;cuda gelmesini takdir eylemişti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; <strong>Peygamber&#39;in Yardımcısı</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Hz. Fatıma &ccedil;ocukluk g&uuml;nlerinden itibaren Allah Resul&uuml;&#39;n&uuml;n hamisi olmaya &ccedil;alışmış, o k&uuml;&ccedil;&uuml;c&uuml;k elleriyle d&uuml;şmanların saldırıları karşısında babasına siper olmuş, babasının b&uuml;t&uuml;n h&uuml;z&uuml;n ve kederlerinde onun en fedak&acirc;r ortağı olmuştur. Tarih o Hazret&#39;in bu fedak&acirc;rlıklarını iftiharla kaydetmiştir.</p>\n\n<p>\n	&nbsp;&nbsp; Bir g&uuml;n m&uuml;şriklerden biri, Resulullah (s.a.a)&#39;ı sokakta g&ouml;r&uuml;nce, Hazret&#39;i incitmek i&ccedil;in başına bir miktar &ccedil;er-&ccedil;&ouml;p ve pislik d&ouml;kt&uuml;. &Acirc;lemlere rahmet olan Resulullah (s.a.a) ona karşılık vermedi ve bir şey s&ouml;ylemeden bu h&acirc;liyle eve d&ouml;nd&uuml;. Hz. Fatıma (a.s) babasının bu vaziyetini g&ouml;r&uuml;nce koşup derhal su getirdi, ağlar g&ouml;zle babasının başını ve y&uuml;z&uuml;n&uuml; yıkamaya başladı. Kızının bu &uuml;zg&uuml;n vaziyetini g&ouml;ren Hz. Resulullah (s.a.a), ona teskinlik vermek amacıyla ş&ouml;yle buyurdu: &ldquo;Kızım ağlama! Mutmain ol ki, Allah (c.c) babanı d&uuml;şmanların şerrinden koruyacak ve onlara galip kılacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Yine bir g&uuml;n Hz. Fatıma (a.s), Mescid-i Haram&rsquo;da oturan bir grup k&acirc;firin, babasının katli i&ccedil;in komplo hazırladıklarını fark edince, ağlar bir g&ouml;zle eve d&ouml;n&uuml;p k&acirc;firlerin aldığı kararı ve uygulamak istedikleri komployu babasına haber vermiş ve b&ouml;ylece babasını muhtemel tehlikeye karşı korumuştur.</p>\n\n<p>\n	&nbsp;&nbsp; Bir g&uuml;n de Peygamber-i Ekrem&#39;in Mescid-i Haram&rsquo;da namaz kıldığı sırada m&uuml;şriklerden bir grup, Hazret&#39;le dalga ge&ccedil;ip alay etmeğe başladılar. Bu esnada onlardan biri o &ccedil;evrede yeni kesilmiş bir devenin rahmini alıp kan ve pisliği ile birlikte, secde h&acirc;linde olan o Hazret&#39;in sırtına attı. Orada hazır bulunan ve bu manzaraya şahit olan Fatıma (a.s) bu duruma &ccedil;ok &uuml;z&uuml;ld&uuml;; ağlayarak Resulullah&rsquo;ın yanına koştu ve devenin rahmini Hazret&#39;in sırtından alıp uzak bir yere atarak Hazret&#39;i onların bu saygısızlığına karşı korumaya başladı. Bu arada bu b&uuml;y&uuml;k saygısızlığa maruz kalan Hz. Resulullah&#39;ın (s.a.a) namazını bitirdikten sonra o insanlara beddua ettiği rivayet edilmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fatıma (a.s) b&ouml;ylece k&uuml;&ccedil;&uuml;k yaşlarından itibaren bu &ccedil;eşit hadiseleri g&ouml;r&uuml;p babasının yardımına koşuyor, bir annenin yavrusunu savunduğu gibi Hazret&#39;i savunuyor ve babası i&ccedil;in adeta annelik yapıyordu. İşte bundan dolayı Resulullah (s.a.a) ona, &ldquo;&Uuml;mm&uuml; Eb&icirc;ha&rdquo; (Babasının annesi) lakabını vermişti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Hz. Fatıma (sa) hicretten sonra İmam Ali ile evlendi ve Hasan, H&uuml;seyin ve Zeynep adında &ccedil;ocukları oldu O hazret babasının vefatına kadar Onun yanında ve yakınındaydı babası ile &ccedil;eşitli savaşlara gitmiş,diğer m&uuml;sl&uuml;manlar gibi ve onlardan daha fazla islamın zaferi i&ccedil;in &ccedil;alılmıştır. Ama Resulullah (s.a.a)&#39;ın vefatından sonra bazı sahabenin Ehlibeyt&#39;e karşı tutumu deyişmiş kendi &ccedil;ıkarları uğruna O hazrete &ccedil;eşitli sıkıntılar yaratmışlardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong> Şehadet</strong></p>\n\n<p>\n	&nbsp;&nbsp; Peygamber&#39;in kendinden sonra hayatta kalan tek &ccedil;ocuğu Hz. Fatıma kendisine vurulan cismi ve ruhi darbelerden ve altı aylık &ccedil;ocuğu Muhsini d&uuml;ş&uuml;rd&uuml;kten sonra hicri 11.yılda Peygamber&#39;in vefatından bir rivayete g&ouml;re 45 g&uuml;n ve diğer bir rivayete g&ouml;re 6 ay sonra şehid olmuştur.Allah&#39;ın, nebilerin, sıddıkların, şehitlerin ve salihlerin selamı O&#39;nun &uuml;zerine olsun.</p>','Fatımet-uz Zehra (s.a.)\'ın Kısaca Hayatı','','publish','closed','open','','fatimet-uz-zehra-s-a-in-kisaca-hayati','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2711',0,'post','',0),(2712,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<h5 style=\"text-align: right;\">\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İsmail Bendiderya/Erenler 1</h5>\n\n<p>\n	Galiba kutsal insanlara &ccedil;ile &ccedil;ektirmek d&uuml;nya hayatının &ouml;z&uuml;nde vardır. Elbette cihan kadınlarının serveri olan Hz. Fatıma da bundan m&uuml;stesna değildir. Hz. Fatama&rsquo;nın kısa hayatına bir g&ouml;z atılınca o hazretin &ccedil;ile &ccedil;ekenlerin başında geldiğini s&ouml;ylemennin hi&ccedil; de mubalığa olmadı anlaşılmaktadır. Bizim o hazretin bu &ccedil;ileli yaşamını tasvir etmemiz imkansızdır. Ancak şunu s&ouml;ylemeliyiz ki, babasının vefatı &uuml;zerine yaslı Fatıma sel&acirc;mullah aleyha&rsquo;nın &ccedil;ektiği acıları, Fatıma&rsquo;nın &ldquo;Beyt&rsquo;&uuml;l-Ahzan&rdquo;ındaki figanlarıyla sessiz g&ouml;zyaşlarından başka hi&ccedil;bir şey daha g&uuml;zel tasvir edemez!</p>\n\n<p>\n	Fatıma&rsquo;sını duvarlarla kapı arasında g&ouml;r&uuml;p, onun p&acirc;k naaşını yıkarken, yediği tokat izinin morarttığı y&uuml;z&uuml;yle ezilmiş kolunu m&uuml;şahede eden Ali aleyhissel&acirc;m&rsquo;ın o sırada &ccedil;ektiği acı ve duyduğu ıstırabı ve onun alnındaki kırışıklarda şekillenen &ldquo;insanoğlunun derdinin b&uuml;y&uuml;kl&uuml;ğ&uuml;&rdquo;n&uuml; anlatabilecek ve tasavvurlara sığdırabilecek hangi yanık ağıt, hangi arifane ve sanatk&acirc;rane mersiye var, bizzat Ali&rsquo;nin sessizce s&uuml;z&uuml;len kurban olunası o p&acirc;k g&ouml;zyaşlarından başka?!</p>\n\n<p>\n	Cennet gen&ccedil;lerinin efendisi olan biricik ağabeyinin sevgili başını kanlı mızrakların ucunda g&ouml;rd&uuml;ğ&uuml; sırada Zeyneb&rsquo;in &ccedil;ektiği o dayanılmaz acıyı, yine Zeyneb&rsquo;in alnından s&uuml;z&uuml;len kan damlalarından başka kim hakkıyla tasvir edebilmiştir şimdiye değin sahi?!</p>\n\n<p>\n	Eğer Zeynep sel&acirc;mullah aleyha, uğruna canlar feda olunası sevgili ağabeyi H&uuml;seyin&rsquo;in kesik başını g&ouml;rd&uuml;ğ&uuml; zaman takat getirip de alnını tahtırevanın direğine vurmamış olsaydı, yaratılış &acirc;leminin elemlerini, h&uuml;z&uuml;nlerini ve acılarını hakkıyla yorumlayabilecek birisi &ccedil;ıkar mıydı acaba?!</p>\n\n<p>\n	İnsanlık duygusu taşıyorsa eğer, yazanını yakıp kavuracak; yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n ağa&ccedil;ların sayısınca da olsa, yazan kalemleri k&uuml;l edecek ve yery&uuml;z&uuml; genişliğindeki bir defteri mahşere değin yakıp duracak dertlerdir bunlar...</p>\n\n<p>\n	Fatıma&rsquo;nın g&ouml;zyaşlarındaki dayanılmaz acı ve h&uuml;z&uuml;n, onun &ldquo;Beyt&rsquo;&uuml;l-Ahzan&rdquo;ında ariflerin takatini bug&uuml;n bile kesmekte, &ldquo;Ebrar&rdquo;ın belini b&uuml;kmekte ve &ldquo;Evliyaullah&rdquo;ın y&uuml;reğini kasıp kavurmaktadır h&acirc;l&acirc;...</p>\n\n<p>\n	Fatıma&rsquo;sının p&acirc;k naaşını yıkarken Ali&rsquo;nin bağrı taşlı, g&ouml;z&uuml; yaşlı h&acirc;lini satırlara d&ouml;kebilmek, &ldquo;Allah&rsquo;ın Aslanı&rdquo;nın o andaki h&acirc;lini kelimelerle ifade edebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r acaba?!</p>\n\n<p>\n	Nerede Esma? Ondan sorun...</p>\n\n<p>\n	Sorun ondan; o sırada Ali&rsquo;nin g&ouml;zpınarlarından s&uuml;z&uuml;len sessiz g&ouml;zyaşlarına teberr&uuml;ken dokunmak isteyen meleklerin kolları kanatları tutuşuverip yanmamış mıydı?!</p>\n\n<p>\n	Şia tarihinin alnına b&ouml;ylesi derin kırışıklar d&uuml;ş&uuml;ren bu t&uuml;r dertlerdir işte... Bu dertler ki, yazılası değil, s&ouml;ylenesi değil, tasvir ve tasavvur edilesi değil...</p>\n\n<p>\n	Dert &ccedil;ok acı olursa yaraya benzetilir halk dilinde; yaranın en can yakıcı olanıysa ateşe... Yirmi beş yıl boyunca &ldquo;g&ouml;z&uuml;nde diken, boğazında kemik kalmış&ccedil;asına bir s&uuml;kut&rdquo;a tahamm&uuml;l eden Aliyy-i Murtaza&rsquo;nın dertli y&uuml;reğinin acılarını hangi ateşe teşbih etmeli peki?!</p>\n\n<p>\n	Bu t&uuml;r dertler &ldquo;teşbih edilebilir&rdquo; değil, bizzat &ldquo;teşbihe kıstas&rdquo;tırlar.</p>\n\n<p>\n	Ve Ehl-i Beyt&rsquo;in mazlum tarihi bu t&uuml;r dertlerle doludur.</p>\n\n<p>\n	Kerbel&acirc;&rsquo;nın mazlum &acirc;lemdarı, yiğit sancaktarı, vefak&acirc;r kardeş Ebulfazl&rsquo;ıl-Abbas&rsquo;ın -uğruna canlar feda- şahadeti karşısında ağabeyi H&uuml;seyin&rsquo;in dayanılmaz derdi gibi tıpkı...</p>\n\n<p>\n	Ve canlar feda olunası o Abbas&rsquo;ın, oklanan su tulumu karşısında y&uuml;reğinin oklanır gibi olması... Fazilet, mertlik ve vef&acirc;k&acirc;rlık timsali Abbas... Ve nihayet Kerbel&acirc;&rsquo;da; bir yandan g&ouml;zleri &ouml;n&uuml;nde azizlerinin kanlar i&ccedil;inde teker teker kızgın kumlara d&uuml;ş&uuml;ş&uuml;n&uuml; seyrederken, bir yandan da susuzluktan yanıp kavrulan Resulullah ailesinin masum yavrucaklarının umutla beklediği kahraman kardeş, kahraman amca, kahraman baba, vefak&acirc;r Abbas&rsquo;ın; kollarına inen kılı&ccedil; darbelerini unutup o masum yavrucaklara taşıdığı su tulumunun oklanmasına ağlaması...</p>\n\n<p>\n	Canlar feda olunası H&uuml;seyin&rsquo;in; yine canlar feda olunası biricik ağabeyi Hasan&rsquo;ın ciğerlerinin sinesinden par&ccedil;a par&ccedil;a, katre katre s&ouml;k&uuml;l&uuml;ş&uuml;ne şahit olup, bu tarifi imk&acirc;nsız derdi sessizce bağrında tutabilmesi...</p>\n\n<p>\n	Ve, babasının mazlumane şahadeti karşısında Seccad aleyhissel&acirc;m&rsquo;ın duyduğu tarifi imk&acirc;nsız acı...</p>\n\n<p>\n	Ve art arda gelen dertler yığını... Bir yara kapanmadan diğerinin a&ccedil;ılması... Bir kan g&ouml;l&uuml; kurumadan diğerinin dolmaya başlaması...</p>\n\n<p>\n	Şia beldesinde, tarihi, kanın yazmakta olduğunu sanırsın! Kanun mazlumiyetinin...</p>\n\n<p>\n	Ve bu na&ccedil;iz kalemin elinden gelebilecek tek şey; s&ouml;z konusu mazlumiyet kitabının metnini yorumlayıp tanıtmak ş&ouml;yle dursun, onun alfabesini bile okuyup s&ouml;kebilme konusundaki aczini itiraftan başka bir şey değildir.</p>\n\n<p>\n	Evet bu yazı dizisinde o hazretin bu &ccedil;ileli yaşamından kesitler bulacaksınız. Bu hususta pek fazla bir s&ouml;z s&ouml;ylemeye gerek bulmuyorum. B&ouml;l&uuml;mler halinde sunacağımız bu yazı dizisinin Hz. Resulullah&rsquo;ın diliyle kaleme alınan birinci b&ouml;l&uuml;m&uuml;yle siz aziz okurları başbaşa bırakıyorum.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	1. B&ouml;l&uuml;m</h2>\n\n<p>\n	&Ccedil;ok acayip bir devran bu, kızım!.. Hele d&uuml;nya, &ccedil;ok daha acayip!..</p>\n\n<p>\n	Bu nasıl bir d&uuml;nya ki, Allah Resul&uuml;&rsquo;n&uuml;n kızını barındıramaz olmuş kendisinde?!</p>\n\n<p>\n	Bu nasıl bir devran ki, &ldquo;kadının yaratılış sırrı&rdquo;na takat getirememekte?!</p>\n\n<p>\n	Ne oluyor şu k&acirc;inata b&ouml;yle; Allah&rsquo;ın biricik incisini kendisinden uzaklaştırmakta?!</p>\n\n<p>\n	&Ccedil;ok garip bir devrandayız kızım!.. Hele d&uuml;nya, &ccedil;ok daha garip!..</p>\n\n<p>\n	Senin yerin değil orası... Hayır; d&uuml;nya hi&ccedil;bir zaman senin yerin olamaz ve olmadı da! Gel kızım, gel; sen hi&ccedil;bir zaman d&uuml;nyalı değildin zaten... Sen cennetten gelmiştin oraya; cennetten g&ouml;nderilmiştin sen!</p>\n\n<p>\n	Hira&rsquo;da Rabb&rsquo;imle halvete &ccedil;ekildiğim o şirin g&uuml;nlerden biriydi... Cebrail; aşıkla maşuk arasında gidip gelen o g&uuml;zel haberci, kulla Rabb&rsquo;i arasında irtibat sağlayan o hoş haberci; o p&acirc;k, iyi ve samim&icirc; melek; benimle Allah Teala arasındaki sırların emini; yeni bir mesajla gelerek &ldquo;Rabb&rsquo;in senin kırk g&uuml;n kırk gece boyunca aralıksız halvete &ccedil;ekilmeni buyuruyor&rdquo; dedi...</p>\n\n<p>\n	İl&acirc;h&icirc; mesajlara canı g&ouml;n&uuml;lden amade olan ve il&acirc;h&icirc; nefesi alınca hasretle yanıp tutuşan ben, bu mesaj &uuml;zerine Rabb&rsquo;ul-&acirc;lem&icirc;n, olanca b&uuml;y&uuml;kl&uuml;ğ&uuml;yle sırf benim olmuş&ccedil;asına şevke kapıldım, sevin&ccedil;ten iki kanat &ccedil;ıkarıp u&ccedil;acak gibiydim. O muazzam sevgilinin mesajını yana yakıla, hasretle, &ouml;zlemle bekler oldum.</p>\n\n<p>\n	Evet, canım kızım... Allah, Cebrail ve senin kocandan başka kim bilebilir &ldquo;Hira&rdquo;nın ne olduğunu?! Allah&rsquo;la halvete &ccedil;ekilmenin ne olduğunu?!</p>\n\n<p>\n	Ama... Ama şu d&uuml;nyada birisi vardı ki &ccedil;ok severdim onu; Rabb&rsquo;im de daima sevsin onu. Onun hassas kalbini kırmak, merak ve endişe duymasına sebep olmak istemiyordum.</p>\n\n<p>\n	Kimden s&ouml;z ettiğimi anladın değil mi? Hani şu zor g&uuml;nlerimde bana sığınak olan, yoksul anlarımda yoksulluğumu gideren, d&uuml;şmanların kınama ve tahkirlerine karşı beni tasdik edip destek olan... Evet, annenden s&ouml;z ediyorum, Hatice&rsquo;den...</p>\n\n<p>\n	Rabb&rsquo;ul-&acirc;lem&icirc;n de onu sıkıntılı ve endişeli h&acirc;lde g&ouml;rmek istemiyordu. O şirin ve tatlı il&acirc;h&icirc; mesajda, kendisinden kırk g&uuml;n ayrı kalacağımı Hatice&rsquo;ye de bildirmem isteniyordu.</p>\n\n<p>\n	Bildirdim; Ammar&rsquo;ı, o vefak&acirc;r dostu Hatice&rsquo;ye g&ouml;nderdim, &ldquo;git ona ş&ouml;yle de&rdquo; dedim:</p>\n\n<p>\n	&ldquo;Hatice&rsquo;m! Can yoldaşım! Senden uzak kalmış olmam incindiğim, rahatsız olduğum ya da herhangi bir şeye &uuml;z&uuml;lm&uuml;ş olduğum i&ccedil;in değil asla! Rabb&rsquo;im de seviyor seni, ben de! Allah Teala, ikimizin de can yoldaşı olan o y&uuml;celer y&uuml;cesi sevgili, her g&uuml;n meleklerine seni g&ouml;sterip &ldquo;onunla &ouml;v&uuml;n&uuml;yorum&rdquo; demekte. Ben de &ouml;v&uuml;n&uuml;yorum seninle Hatice...</p>\n\n<p>\n	Rabb&rsquo;imle kırk g&uuml;nl&uuml;k &ouml;zel bir g&ouml;r&uuml;şmem ve ahdim var... Senden uzak durmamı isteyen de yine O... Şu kırk g&uuml;n&uuml; sabır ve huzurla ge&ccedil;ir; kimseye, a&ccedil;ma evimizin kapısını bu kırk g&uuml;n, kırk gece boyunca.</p>\n\n<p>\n	Ben, Fatıma bint-i Esed&rsquo;in evinde kırk gece iftar edeceğim; kırkıncı geceden sonra il&acirc;h&icirc; vaat ger&ccedil;ekleşecek ve o zaman tekrar g&ouml;r&uuml;şeceğiz inşaallah, bu firak ancak o zaman sona erecek.&rdquo;</p>\n\n<p>\n	Annen Hatice bu mesajımı alınca g&ouml;zleri dolu dolu olmuş, kırkıncı gecenin sonuna kadar kapımızın demir halkasından ayıramamış g&ouml;zlerini... Kırk gece sonra o demir halkayı tutup &ccedil;aldığımda Hatice&rsquo;nin h&uuml;z&uuml;nl&uuml; ama sıcak sesi y&uuml;kseldi:</p>\n\n<p>\n	&shy;&shy;&shy;&shy;&shy;&shy;&shy;&shy;&mdash; Muhammed&rsquo;den başkasının &ccedil;almaya hakkı olmadığı o kapıyı &ccedil;alan kim?</p>\n\n<p>\n	&mdash; Ben! Muhammed!</p>\n\n<p>\n	Annenle g&ouml;r&uuml;şmemiz &ccedil;ok duygulandırıcıydı; g&ouml;zlerinden sevin&ccedil; g&ouml;zyaşları d&ouml;k&uuml;l&uuml;yordu, bahar yağmuru gibi. O gece iftarlığımı cennetten getirmişlerdi... Gurup vaktine doğru Cebrail, o sevgili melek elinde bir tepsiyle gelip yanıma oturdu. Allah Z&uuml;&rsquo;l-Cel&acirc;l&rsquo;in canlara can katan sel&acirc;mını bana ilettikten sonra &ldquo;G&ouml;r&uuml;şmenizin bu son akşamında iftarlığını o y&uuml;ce sevgili dostun -celle ve al&acirc;- cennetten armağan g&ouml;nderdi&rdquo; dedi.</p>\n\n<p>\n	Cebrail&rsquo;in ardından Mikail&rsquo;le İsrafil de geldiler. Allah her ikisinden de razı olsun. Cebrail cennetten getirdiği bir ibrikle elime su d&ouml;kerken Mikail ellerimi yıkıyor, İsrafil de kendisine verilen cennet havlusuyla ellerimi kurutuyordu.</p>\n\n<p>\n	Evet kızım! Canım yavrum benim! B&uuml;t&uuml;n bunlar, senin d&uuml;nyaya gelişin i&ccedil;in gerekli hazırlıklardı... Evet, senin d&uuml;nyaya gelişin i&ccedil;in gerekli b&uuml;t&uuml;n hazırlıklar cennet armağanlarıyla tamamlanmadaydı.</p>\n\n<p>\n	Bu arada yeri gelmişken şunu da hemen s&ouml;yleyeyim sana; cennete girecek ilk kişisin sen! Cennetin kapısını cennet ehline sen a&ccedil;acaksın kızım!</p>\n\n<p>\n	Vefasız d&uuml;nyadan ayrılmak &uuml;zere olduğun şu sıralarda s&ouml;ylediğimi sanma bunu... &Ouml;l&uuml;m giysilerini hazırlaması i&ccedil;in Esma&rsquo;yı &ccedil;ağırdığın bu sırada s&ouml;ylemiyorum sadece bunu...</p>\n\n<p>\n	&Ouml;l&uuml;m gusl&uuml; almakta olduğun bu sırada da s&ouml;yl&uuml;yor değilim. Hayır, her zaman s&ouml;ylemişimdir, &ldquo;Fatıma&rsquo;dan cennetin kokusunu alıyorum ben&rdquo; diye...</p>\n\n<p>\n	Bir defasında Ayşe dayanamayıp &ldquo;Fatıma&rsquo;yı neden b&ouml;yle kokluyorsun sen? Ni&ccedil;in onu &ouml;p&uuml;p koklamaktan bunca zevk alıyorsun? Fatıma&rsquo;yı g&ouml;r&uuml;nce ne oluyor sana &ouml;yle?!&rdquo; diye sordu.</p>\n\n<p>\n	&ldquo;Sus!&rdquo; dedim Ayşe&rsquo;ye, &ldquo;Neler diyorsun sen?! Fatıma cennetimdir benim, Fatıma Kevser&rsquo;imdir benim! Ondan cennet kokusu gelir bana. Fatıma cennetin t&acirc; kendisi, cennete giriş iznidir. Benim rıza ve hoşnutluğum Fatıma&rsquo;nın rıza ve hoşnutluğundadır. Fatıma&rsquo;nın gazabı Allah&rsquo;ın cehennemi, rıza ve hoşnutluğuysa Allah&rsquo;ın cennetidir!&rdquo;</p>\n\n<p>\n	Fatıma&rsquo;m benim! Seni bunca seviyor olmam, sırf kızım olduğun i&ccedil;in değil elbet! Sen d&uuml;nya kadınlarının seyyidesi, d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml;s&uuml;n. Seni Allah se&ccedil;ti bu makama, Allah Teala sevmekte seni bunca.</p>\n\n<p>\n	Bunu kendimden s&ouml;ylemediğimi de bilirsin. Ben şimdiye değin kendiliğimden bir tek s&ouml;z s&ouml;ylemiş değilim ki...<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Miraca gittiğim o gece g&uuml;rd&uuml;m ki cennetin kapısına fevkal&acirc;de g&uuml;zel bir yazıyla ş&ouml;yle yazılı:</p>\n\n<p>\n	&ldquo;La il&acirc;he illallah. Muhammedun Resulullah... Allah&rsquo;tan başka il&acirc;h yoktur. Muhammed, Allah&rsquo;ın el&ccedil;isidir. Ali, Allah&rsquo;ın sevgilisidir. Fatıma, Hasan ve H&uuml;seyin Allah&rsquo;ın se&ccedil;tiği insanlardır. Allah&rsquo;ın bu sevgili kullarına kin besleyene, onlara d&uuml;şmanlık edene l&acirc;net olsun!&rdquo;</p>\n\n<p>\n	Senin ebed&icirc; &acirc;leme g&ouml;&ccedil;&uuml;ş gusl&uuml; almakta olduğun şu sırada s&ouml;yl&uuml;yor değilim sadece bunu...</p>\n\n<p>\n	Hatırlarsın... Hani &ccedil;adırda oturmuş, bir Arap yayına yaslanmıştım...</p>\n\n<p>\n	Ali, sen ve g&ouml;z&uuml;m&uuml;n nuru, g&ouml;nl&uuml;m&uuml;n &ccedil;ırağı Hasan&rsquo;la H&uuml;seyin de oradaydınız. Kim bilir ka&ccedil;ıncı kez, M&uuml;sl&uuml;manlara ş&ouml;yle duyurdum:</p>\n\n<p>\n	&ldquo;Ey M&uuml;sl&uuml;manlar! Şunu biliniz ki, kim bunlarla -sizi g&ouml;stermiştim o sırada- barışık olursa ben de onunla barışığımdır; kim de bunlarla savaşıp cedelleşirse ben de onunla savaşır, cedelleşirim. Ancak bunları seveni severim ben. Ve bunları ancak &lsquo;tıyneti ve hamuru temiz olanlar&rsquo; sever; keza bunlara ancak &lsquo;k&ouml;t&uuml;ler&rsquo; ve &lsquo;mayası bozuk olanlar&rsquo; d&uuml;şmanlık eder.&rdquo;</p>\n\n<p>\n	Fatıma&rsquo;m benim! Gel! Seni ne kadar &ouml;zlediğimi bilemezsin. Gel! D&uuml;nya senin yerin yurdun değil, buraya gel; cennet sensiz cennet olmuyor asla!</p>\n\n<p>\n	Sahi! Esma&rsquo;ya s&ouml;yle: Cennetten benim i&ccedil;in getirilen k&acirc;fur tozu vardı... &Uuml;&ccedil;te birini kendim i&ccedil;in kullanmış, &uuml;&ccedil;te ikisini seninle Ali&rsquo;ye ayırmıştım ya hani... Onu sana versin. O &ouml;zel cennet k&acirc;furuyla v&uuml;cudunu ıtırlandır kızım; doğumun cennetlik olduğu gibi, vefatın da cennetliktir senin. Sel&acirc;m olsun sana d&uuml;nyaya geldiğin g&uuml;n; sel&acirc;m olsun sana yaşadığın iki g&uuml;n, sel&acirc;m olsun sana şimdi buraya gelmekte olduğun bu sırada; ve sel&acirc;m olsun sana yeniden dirileceğin o g&uuml;n...</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Necm Suresi: 3-4.</p>\n	</div>\n</div>','Hz. Fatıma’nın Çileli Hayatı','','publish','closed','open','','hz-fatimanin-cileli-hayati','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2712',0,'post','',0),(2713,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p align=\"center\">\n	<strong>(2. B&ouml;l&uuml;m)</strong></p>\n\n<h5 style=\"text-align: right;\">\n	İsmail BENDİDERYA/Erenler 2</h5>\n\n<p>\n	Sevgili Resul! Eve geldiğinde kırk karanlık geceden sonra &acirc;deta g&uuml;neş doğmuş gibi oldu. Evim ışıl ışıl aydınlandı birden. Y&uuml;reğim aydınlanıverdi h&acirc;sılı. Asıl, senin varlığını damarlarımda hissetmeye başladığım o an, yaşadım kendimdeki &ldquo;nur&rdquo;u ben.</p>\n\n<p>\n	Aklımın k&ouml;şesinden dahi ge&ccedil;iremezdim bunu. Nasıl tasavvur edebilirdim ki bir &ccedil;ocuğun, hen&uuml;z rahimdeki bir ceninin, annesiyle konuşacağını?! Allah&rsquo;ı tesbih ve takdis edeceğini?! Allah&rsquo;ın sel&acirc;mı ona ve sevgili eşime olsun; Hz. İsa Peygamber&rsquo;in kundaktayken konuştuğunu, Allah&rsquo;ın birliğini ve kendisinin de O&rsquo;nun Resul&uuml; olduğunu kundaktan haykırdığını duymuştum ve bunu belleğime sığdırabileceğim en b&uuml;y&uuml;k mucize olarak d&uuml;ş&uuml;n&uuml;rd&uuml;m her zaman. Ama bir ceninin, hen&uuml;z ana rahmindeki bir bebeğin, annesiyle konuşacağını, ona teselli vereceğini ve babasının peygamberliğini tasdik edip şahadet getireceğini nasıl d&uuml;ş&uuml;nebilirdim ki?!</p>\n\n<p>\n	Hem sonra; onun benim bebeğim olması, beni muhatap alması... Anlatabilmek kabil değil bu heyecanı; bu mutluluğu dile getirebilmek m&uuml;mk&uuml;n değil inan...</p>\n\n<p>\n	Bu sonsuz mutluluğu nasıl y&uuml;reğimde saklı tutacağım şimdi ben?!</p>\n\n<p>\n	Bu muazzam bebeği karnımda nasıl taşıyabiliyorum ben sahi?!</p>\n\n<p>\n	Benim v&uuml;cudumla birlikte olduğun o birka&ccedil; ay, hayatımın en g&uuml;zel g&uuml;nleriydi yavrum... Canlara can veren o latif sesini duyacağım lahzaları ve o berrak s&ouml;zlerini s&ouml;ylemeye başlayacağın anları gece g&uuml;nd&uuml;z iple &ccedil;ekerdim.</p>\n\n<p>\n	O birka&ccedil; ayın nasıl ge&ccedil;tiğini ve doğum sancısının ne zaman gelip &ccedil;attığını fark etmedim bile... Ama b&uuml;t&uuml;n hamile kadınları korkutan o lahza gelip &ccedil;atınca ben de Mekke kadınlarını yardıma &ccedil;ağırdım doğrusu... Ne var ki Kureyş ve Haşimoğulları kadınları y&uuml;z &ccedil;evirdiler benden, &uuml;midimi kestiler kendilerinden...</p>\n\n<p>\n	Acılar i&ccedil;inde kıvrandığım, yapayalnız ve yardıma muhta&ccedil; olduğum o lahzalarda azarladılar hatta beni: &ldquo;Abdullah&rsquo;ın yetimiyle evlenme demedik miydi sana? Seninle evlenmek isteyen bir s&uuml;r&uuml; zengin var, demedik mi?! Soyluluk ve eşraflığın kurallarını &ccedil;iğneme! O g&ouml;z alıcı servetini yetim Muhammed&rsquo;in fakirliğiyle birleştirerek Kureyş&rsquo;in g&ouml;rkemine halel getirme, demekten dilimizde t&uuml;y bitmedi mi?&rdquo; dediler ve eklediler acımasızca:</p>\n\n<p>\n	&ldquo;Yine de bildiğini yaptın sen... &Ccedil;ek şimdi bakalım! Tat acısını yapayalnızlığın şimdi! Git de bebeğini inziva ebesi doğurtsun bakalım; aklın başına gelir belki o zaman!&rdquo;</p>\n\n<p>\n	&Ccedil;ok kırıldım doğrusu... Ama, ne diyebilirdim ki onlara! O karanlık kadınlar, peygamberlik nurunun ne olduğunu nereden bilebilirler ki?! Ahmed&icirc; bir evliliğin ne olduğunu ne bilsin onlar?! Muhammed&rsquo;in ahl&acirc;k ve kişiliğini nasıl anlayabilirlerdi ki hem?! Muhammed&icirc; huy ve tıynetin b&uuml;y&uuml;kl&uuml;k ve azametini nasıl idrak edebilirdi o zavallı bedbahtlar?!</p>\n\n<p>\n	O yery&uuml;z&uuml; kadınları, semav&icirc; bir kocanın ne demek olduğunu nereden bileceklerdi?!</p>\n\n<p>\n	Eve d&ouml;nd&uuml;m. Doğum sancısıyla gittiğim yerlerden, doğum ve yalnızlık adlı iki sancıyla d&ouml;nd&uuml;m... Bir yerine, iki sancıyla kıvranıyordum şimdi.</p>\n\n<p>\n	Ama Peygamber... Zerrece tel&acirc;ş yoktu onda. İki ayağı yerde, iki eli g&ouml;klerdeydi &ouml;ylece...</p>\n\n<p>\n	Ben ne kadar tedirgin ve tel&acirc;şlıysam o, bir o kadar s&acirc;kin ve huzurluydu. Onun s&acirc;kin ve huzurlu oluşu bana da huzur veriyordu.</p>\n\n<p>\n	Birden kapının a&ccedil;ıldığını g&ouml;rd&uuml;m. Selvi boylu, buğday tenli, nur&acirc;n&icirc; y&uuml;zl&uuml; d&ouml;rt g&uuml;zel ve saygın kadın girdi i&ccedil;eri.</p>\n\n<p>\n	Aman Allah&rsquo;ım! Kim bu kadınlar b&ouml;yle?!</p>\n\n<p>\n	İ&ccedil;imden ge&ccedil;enleri okumuş&ccedil;asına konuşmaya başladı i&ccedil;lerinden biri:</p>\n\n<p>\n	&mdash; Korkma Hatice! Rabb&rsquo;inin sana g&ouml;nderdiği dostlarız biz, senin bacılarınız hepimiz...</p>\n\n<p>\n	Ben biraz sakinleştikten sonra s&ouml;zlerini s&uuml;rd&uuml;rd&uuml;:</p>\n\n<p>\n	&mdash; Ben S&acirc;r&acirc;&rsquo;yım... İbrahim Halilullah&rsquo;ın zevcesi...</p>\n\n<p>\n	Dudaklarından tebess&uuml;m&uuml; hi&ccedil; eksilmeyen &ouml;teki nur y&uuml;zl&uuml;, h&acirc;l&acirc; kulaklarımda &ccedil;ınlayan o unutulmaz sesiyle kendisini tanıttı:</p>\n\n<p>\n	&mdash; Ben de Meryem&rsquo;im... İmran&rsquo;ın kızı ve İsa Ruhullah&rsquo;ın annesi...</p>\n\n<p>\n	Pek sevecen ve samim&icirc; bakışları olan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;:</p>\n\n<p>\n	&mdash; Ben Asiye&rsquo;yim, dedi... Mezahim&rsquo;in kızı, Firavun&rsquo;un eşi ve Musa&rsquo;ya g&ouml;n&uuml;lden inanmış olan...</p>\n\n<p>\n	İstisna&icirc; bir sal&acirc;bet ve metanete sahip d&ouml;rd&uuml;nc&uuml;s&uuml;n&uuml;n de Musa Kelimullah&rsquo;ın sevgili ablası &ldquo;G&uuml;ls&uuml;m H&acirc;tun&rdquo; olduğunu anlamıştım.</p>\n\n<p>\n	&ldquo;Rabb&rsquo;imiz, her kadının diğer kadınların yardımına muhta&ccedil; olduğu zor anlarında sana yardım etmemiz i&ccedil;in g&ouml;nderdi bizi.&rdquo; dediler.</p>\n\n<p>\n	S&acirc;r&acirc; sağıma, Meryem de soluma oturdu. Asiye karşımda, G&uuml;ls&uuml;m de başucumda durdu.</p>\n\n<p>\n	Kendimin değil, senin Y&uuml;ce Allah indindeki makamının ne kadar b&uuml;y&uuml;k ve &ouml;nemli olduğunu işte o zaman anlayarak: &ldquo;Hatice!&rdquo; dedim i&ccedil;imde, &ldquo;Karnındaki şu bebeği Y&uuml;celer Y&uuml;cesi Rabb&rsquo;ul-&acirc;lem&icirc;n &ccedil;ok seviyor olmalı ki, d&uuml;nya kadınlarının en ulularını ona ebe olarak g&ouml;ndermiş, baksana!&rdquo;</p>\n\n<p>\n	Annelerin bebeklerini herhangi bir doğumla ebeye bırakır bir y&uuml;kten kurtulurcasına değil, bir ananın kucağından diğer bir ananın kucağına aktarırcasına o d&ouml;rt b&uuml;y&uuml;k kadına bıraktım seni.</p>\n\n<p>\n	Ve, derken sen tertemiz ve pırıl pırıl bir h&acirc;lde geldin şu d&uuml;nyaya. Temiz mi temiz, mutahhar mı mutahhar, p&acirc;k mı p&acirc;k... Mekke senin d&uuml;nyaya gelişinle aydınlandı; yery&uuml;z&uuml; senin nurunla nura gark oldu o an...</p>\n\n<p>\n	Bug&uuml;n bile diğer cennetliklerden &ccedil;ok daha b&uuml;y&uuml;k bir &ouml;zlem ve hasretle seni g&ouml;rmeyi bekleyen on hur&icirc; vardı odamda; melih g&ouml;zler, &ccedil;arpıcı bakışlarla; ellerinde ibrik ve leğenlerle... Kevser suyunu ilk kez orada g&ouml;rd&uuml;m ben; ancak onlar s&ouml;yledikten sonra anlayabildim onun su olduğunu, Kevser olduğunu... Keza, Peygamber (s.a.a) senin &ldquo;Z&uuml;hre&rdquo; olduğunu ve Rabb&rsquo;ul-&acirc;lem&icirc;n senin &ldquo;Kevser&rdquo; olduğunu buyurmadan &ouml;ncesine kadar Z&uuml;hre ve Kevser&rsquo;in sen olduğunu da bilmiyordum ben.</p>\n\n<p>\n	Peygamber-i Ekrem; &ldquo;G&uuml;neşe uyun, onda arayın hidayeti.&rdquo; buyuruyor ve; &ldquo;G&uuml;neş batınca aya, ay batınca Z&uuml;hre&rsquo;ye, Z&uuml;hre de batınca iki kutup yıldızına uyun.&rdquo; diyordu.</p>\n\n<p>\n	Bu hidayet nurlarının kimler olduğunu sorusuna da Hz. Resulullah&rsquo;ın (s.a.a) cevabı şu olmuştu:</p>\n\n<p>\n	&mdash; Ben g&uuml;neşim, Ali aydır, Fatıma Z&uuml;hre (Ven&uuml;s) ve Hasan ile H&uuml;seyin de iki kutup yıldızı.</p>\n\n<p>\n	Ve Allah Teala sevgili Resul&uuml;ne; &ldquo;Biz sana Kevser&rsquo;i verdik.&rdquo; buyurunca Kevser&rsquo;in sen olduğunu anladım. Benim kızım gibisini doğurmuş değildir hi&ccedil;bir ana...</p>\n\n<p>\n	O muhterem h&acirc;tunlar seni Kevser suyuyla yıkadılar ve cennetten getirdikleri o s&uuml;tten beyaz, misk ve amberden daha hoş kokulu iki elbiseye b&uuml;r&uuml;d&uuml;ler seni.</p>\n\n<p>\n	Cennete geri d&ouml;n&uuml;ş&uuml;ne hazırlanman i&ccedil;in Esma&rsquo;yı o cennet k&acirc;furunu getirmeye g&ouml;nderdiğin, Rabb&rsquo;inle g&ouml;r&uuml;şmeye hazırlanmak i&ccedil;in en g&uuml;zel elbiselerini giydiğin, kıbleye doğru uzanıp beyazlara b&uuml;r&uuml;nd&uuml;ğ&uuml;n ve Esma&rsquo;ya bir s&uuml;re sonra gelip sana seslenmesini, cevap vermeyecek olursan sevgili babana kavuştuğunu bilmesini s&ouml;ylediğin şu sırada, senin i&ccedil;in cennetten g&ouml;nderilen o doğum elbiseleriyle o Kevser suyunu ve o unutulması imk&acirc;nsız, tatlı lahzaları hatırladım birden... Birka&ccedil; g&uuml;nl&uuml;k bir ik&acirc;met i&ccedil;in cennetten gelmiş olduğun o yery&uuml;z&uuml;nden, dertler ve kederlere boğulmuş bir h&acirc;lde ayrılmaya hazırlandığın şu sıralarda, tıpkı on sekiz yıllık kafesinden kurtulup bize doğru kanatlanmaya can atan yaralı kuş gibisin...</p>\n\n<p>\n	Kızım! Canım Yavrum benim! Ey kadınlar i&ccedil;inde Allah&rsquo;ın en &uuml;st&uuml;n ve emsalsiz kıldığı Bet&uuml;l&rsquo;&uuml;m! Ey d&uuml;nyadan yaka silkmiş olan, d&uuml;nyev&icirc; bağlardan kendisini kurtarmış bulunan biricik yavrum! Ey benim ahiret kızım! Sen, ey cennetlik yavrum benim! Ey Allah&rsquo;ın her nevi &ccedil;irkinlik ve pisliklerden m&uuml;nezzeh kılmış olduğu Bet&uuml;l&rsquo;&uuml;m! Canım yavrum! D&uuml;nya ehlinin &ldquo;kadının yaratılış sırrının ne olduğu&rdquo;nu bilmesi i&ccedil;in Allah Teala seni birka&ccedil; g&uuml;nl&uuml;ğ&uuml;ne emanet g&ouml;nderdi onlara. Kadının yaratılış sırrı neydi? İnsanoğlunun y&uuml;celiş sınırları nereye kadardı? Bunları insanoğluna anlatabilmek i&ccedil;in g&ouml;nderdi seni. Biliyorum kızım! Evet, haberim var, insanların Allah&rsquo;ın emanetine neler ettiklerinden; Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) biricik yavrusunun başına neler getirdiklerinden... V&uuml;cudumun par&ccedil;asına, ciğerp&acirc;reme, biricik yavrucuğuma ne eziyetlerde bulunduklarından, seni nasıl incittiklerinden haberim var. Biliyorum kızım, hepsini biliyorum! Gel artık! Gel de acı ve keder dolu şu &ouml;m&uuml;r y&uuml;k&uuml;nden kurtul artık!</p>\n\n<p>\n	Melekler saf durmuş, senin gelişin i&ccedil;in dakikaları saymada.</p>\n\n<p>\n	Hur&icirc;ler b&uuml;t&uuml;n cenneti g&ouml;zyaşlarıyla &ccedil;ırağan etmişler.</p>\n\n<p>\n	Gel! Gel de cennet ve ehlini şu hasretle bekleyişine bir son ver artık!</p>\n\n<p>\n	Gel de babanın kollarında huzur ve s&uuml;kuna kavuş artık!</p>\n\n<p>\n	Sel&acirc;m sana! Sel&acirc;m yılmak bilmeyen eşine!</p>\n\n<p>\n	&nbsp;</p>','Hz. Fatıma’nın Çileli Hayatı - 2','','publish','closed','open','','hz-fatimanin-cileli-hayati-2','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2713',0,'post','',0),(2714,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<div>\n	<h5 style=\"text-align: right;\">\n		İsmail Bendiderya/Erenler 3</h5>\n\n	<h2>\n		3. B&ouml;l&uuml;m</h2>\n\n	<p>\n		Benim şu d&uuml;nyadaki &uuml;&ccedil; g&uuml;nl&uuml;k ik&acirc;metimin acı ve kederle yoğrulması Allah&rsquo;ın takdiriydi galiba! Neyse, hepsi ge&ccedil;ti artık! Takdir olduktan sonra ş&ouml;yle veya b&ouml;yle, ge&ccedil;ecekti eni sonu.</p>\n\n	<p>\n		Ve ben, takdirimin ne olduğunu bilmiyor değildim. Keder, soframın suyla ekmek gibi eksilmez par&ccedil;ası. Acı ve h&uuml;z&uuml;n, duvar komşum olacaktı yaşadığım s&uuml;rece...</p>\n\n	<p>\n		Ama yine de geldim... Geldim ki kadınlar kitabı &ldquo;&ouml;rnek&rdquo;siz kalmasın. Geldim ki Kur&rsquo;an, kadınlara m&uuml;kemmel bir &ouml;rnek g&ouml;sterebilsin, işte misal, desin, tefsir edilsin. Yaratılışın gayesiz kalmaması i&ccedil;in, ama&ccedil;sız ve boşuna zannedilmemesi i&ccedil;in geldim ben. Geldim, &ccedil;&uuml;nk&uuml; gelmemi takdir etmişti Rahman...</p>\n\n	<p>\n		Ben olmasaydım... Babam olmasaydı... Kocam olmasaydı... Evet, eğer babam, eşim, ben ve siz iki g&ouml;z&uuml;m&uuml;n nuru sevgili yavrularım olmasaydık k&acirc;inat yaratılmaz, yaratılış şekillenmez, tamamlanmış olmazdı. Bunu bizzat Allah Azze ve Celle buyurmaktadır sevgili yavrularım.</p>\n\n	<p>\n		Ağlamayın canım yavrularım, n&rsquo;olur ağlamayın! Bundan sonra &ccedil;ok ağlayacaksınız nasılsa... Her birinize &ouml;yle acılar, &ouml;yle fel&acirc;ketler gelip &ccedil;atacak ki dağları toz eder, kayaların y&uuml;reğini bir anda eritir o dertler.</p>\n\n	<p>\n		Hasancığım! Bu, acı ve kederlerin hen&uuml;z başlangıcıdır, bilesin... Acı ve keder ırmağı senin hayatının tam ortasında akıp gidecek, ey sevgili ciğerp&acirc;rem!..</p>\n\n	<p>\n		Mazlumiyet g&ouml;mleği, babandan sonra senin sırtına ge&ccedil;ecek oğulcuğum. Sen tarihin mazlum terimini aşacak kadar mazlum olacaksın.</p>\n\n	<p>\n		Ve sen, H&uuml;seyin... H&uuml;seyin&rsquo;im benim... Senin ağlaman i&ccedil;in hen&uuml;z &ccedil;ok erken yavrum... Bari sen ağlama artık... Sen &ccedil;&uuml;nk&uuml;, yaratılışın g&ouml;zyaşının en parlak incisisin g&uuml;l&uuml;m...</p>\n\n	<p>\n		B&uuml;t&uuml;n bir k&acirc;inat ağlayacak sana. Denizlerdeki balıklardan, g&ouml;klerdeki kuşlara varıncaya değin, dağlar taşlar g&ouml;zyaşı d&ouml;kecek H&uuml;seyin&rsquo;ime. B&uuml;t&uuml;n peygamberler, sen daha d&uuml;nyaya bile gelmeden &ouml;nce ağladılar, senin başına gelecek hadiseye; senin hadisenin vuku bulacağı o g&uuml;nden daha b&uuml;y&uuml;k bir g&uuml;n olmadığına şahadet ettiler, hepsi de!</p>\n\n	<p>\n		Kalk yavrum; ayaklarımın &uuml;zerinden kalk da gel, başını bağrıma koy, ama ağlama sakın, e&rsquo;mi! Senin ağlayışın &ccedil;&uuml;nk&uuml;, Allah&rsquo;ın meleklerinin ciğerini yakıp kavurur, Allah Resul&uuml;&rsquo;n&uuml;n bağrını kasıp kavurur.</p>\n\n	<p>\n		Hem, şimdi &uuml;z&uuml;lecek vakit değil ki! Benim i&ccedil;in mutluluk anı bu, kurtuluş lahzam bu benim.</p>\n\n	<p>\n		Acı ve &uuml;z&uuml;nt&uuml;lerim şu yery&uuml;z&uuml;ne indiğimde başladı benim. Adem aleyhissel&acirc;m gibi g&uuml;nah işlediğimden ve mecburen değil, tıpkı babam aleyhissel&acirc;m gibi kendi irademle ve Allah Azze ve Celle&rsquo;nin l&uuml;tuf ve rahmetiyle indim cennetten d&uuml;nyaya ben.</p>\n\n	<p>\n		İndiğim yer, vahiy mek&acirc;nıydı benim. D&uuml;nyaya geldiğim ev, Cebrail&rsquo;in n&uuml;zul evi; kararg&acirc;hım, Allah&rsquo;ın en aziz ve en sevgili kulu son Peygamber sal&acirc;vatullah aleyh&rsquo;in kararg&acirc;hıydı.</p>\n\n	<p>\n		O gelenler... Beni d&uuml;nyada karşılamaya gelen o kadınlar, imk&acirc;n &acirc;leminin en &uuml;st&uuml;n kadınlarıydı; yery&uuml;z&uuml;nde bana giydirilen ilk elbiseler de, cennet elbiseleriydi. Yıkandığım ilk su ise, Kevser&rsquo;di.</p>\n\n	<p>\n		Evet yavrum... B&uuml;t&uuml;n bunlara rağmen şunu da bil ki, acı ve keder de benimle birlikte doğdu &acirc;deta, benimle b&uuml;y&uuml;d&uuml; g&uuml;nbeg&uuml;n ve nihayet benim g&uuml;nl&uuml;k azığım h&acirc;line geliverdi.</p>\n\n	<p>\n		Hen&uuml;z beşikte ilk g&uuml;nlerimi yaşadığım sıralardaydı ki, İsl&acirc;m&rsquo;ı ilk kabullenen, o acı ve kederlerle yoğrulmuş, ama yiğit, sabırlı ve sağlam karakterli M&uuml;sl&uuml;manlar evimize gidip gelmeye başladı. M&uuml;mince gelişlerdi bunlar; ama korku ve tedbirle ikiz kardeşler gibi...</p>\n\n	<p>\n		İlk imam eden bu değerli insanların olmadık işkencelere maruz bırakılıp eziyet ve baskı g&ouml;rd&uuml;kleri haberi, beşikte olduğum o g&uuml;nlerde birer ok gibi saplanıyordu kalbime.</p>\n\n	<p>\n		Bir g&uuml;n S&uuml;meyye&rsquo;nin haberi geliyordu kulağıma... İşkenceyle v&uuml;cudu iki par&ccedil;aya ayrılan, bir &ouml;m&uuml;r boyu tevhit yağmurunun yağmasını bekleyen ve ilk damlalarını Peygamber&rsquo;in avu&ccedil;larından tadar tatmaz varını yoğunu feda edip, nihayet canını imanına kalkan edinen ve Allah Resul&uuml;&rsquo;n&uuml;n hak &ccedil;ağrısına lebbeyk diyebilmek i&ccedil;in akla gelmedik işkencelere g&ouml;ğ&uuml;s geren o fedak&acirc;r ve yiğit ihtiyar kadın...</p>\n\n	<p>\n		Ertesi g&uuml;n Yasir&rsquo;in haberi geliyordu; &ldquo;M&uuml;şrikler Yasir&rsquo;i Hicaz&rsquo;ın yakıcı kumlarına yatırıp g&ouml;ğs&uuml;ne ve karnın &uuml;zerine ağır taşlar koyarak tevhidi bırakıp putlara tapmasını istemişlerdi ondan...&rdquo;</p>\n\n	<p>\n		Bir başka g&uuml;n Bil&acirc;l&rsquo;in haberi, bir g&uuml;n Ammar&rsquo;ın, diğer bir g&uuml;n başka bir m&uuml;minin...</p>\n\n	<p>\n		Ve ben b&uuml;t&uuml;n bu işkence, baskı ve eziyetlerin o ilk m&uuml;minlerden ziyade babam Resulullah&rsquo;a indiğini g&ouml;r&uuml;yor, hissediyordum. Ama babam da yapayalnızdı, ne yapabilirdi ki, her g&uuml;n onların tutuklu bulunduğu yerlerden ge&ccedil;ip onları sabır ve tahamm&uuml;le davet etmekten başka?... Sesi h&acirc;l&acirc; kulaklarımdadır: &ldquo;Sabredin ey Yasir ailesi!&rdquo;, &ldquo;Sabret ya Bil&acirc;l!&rdquo;...</p>\n\n	<p>\n		Ve sonra incinmiş, y&uuml;reği dolu, g&ouml;zleri dolu bir h&acirc;lde eve gelir, ellerini Rahman&rsquo;a a&ccedil;ıp bahar bulutları gibi boşanır, her bir m&uuml;min i&ccedil;in teker teker dua eder, yalvarırdı Allah&rsquo;a...</p>\n\n	<p>\n		M&uuml;minlerin g&ouml;rd&uuml;ğ&uuml; işkenceleri &acirc;deta o g&ouml;r&uuml;yor, ama elinden hi&ccedil;bir şey gelmediği i&ccedil;in de i&ccedil;ten i&ccedil;e yanıp kavruluyordu.</p>\n\n	<p>\n		Allah Ebu Talip ile Hamza&rsquo;dan razı olsun. O iki fedak&acirc;r ve yiğit M&uuml;sl&uuml;manın himayesi olmasaydı, Hicaz&rsquo;ın kızgın &ccedil;&ouml;llerine yatırılıp g&ouml;ğs&uuml;ne ve karnının &uuml;zerine ağır taşlar konularak işkence g&ouml;ren, babam olacaktı, mızraklar onun g&ouml;ğs&uuml;n&uuml; par&ccedil;alayacaktı. Nitekim bu iki y&uuml;rekli ve vefak&acirc;r himayecisine rağmen, yine de Allah Resul&uuml;&rsquo;n&uuml;n başına deve işkembesi boşaltacak, yoluna dikenler d&ouml;kecek ve ayağını taşlarla yaralayacak kadar azgın değil miydi, Kureyş m&uuml;şrikleri?</p>\n\n	<p>\n		Allah&rsquo;ın sel&acirc;m ve sal&acirc;tı yılmak bilmeyen y&uuml;celer y&uuml;cesi insan, babam Resulullah&rsquo;a...</p>\n\n	<p>\n		Hen&uuml;z s&uuml;t emer bir bebektim ki, babamla ona inanan bir avu&ccedil; m&uuml;minin başına dar etmişlerdi d&uuml;nyayı...</p>\n\n	<p>\n		Sırf babamın y&uuml;z&uuml; suyu h&uuml;rmetine yaratılmış olan şu koca d&uuml;nyayı &ccedil;ok g&ouml;rm&uuml;şlerdi babama...</p>\n\n	<p>\n		Babamla birlikte bizi ve diğer m&uuml;minleri Ebu Talip Vadisi&rsquo;ne s&uuml;rd&uuml;ler sonunda. Hi&ccedil;bir canlının yaşamadığı kurak, taşlık bir &ccedil;&ouml;l vadisiydi orası...</p>\n\n	<p>\n		Yery&uuml;z&uuml;nde ilk y&uuml;r&uuml;me denemelerimi bu Ebu Talip Vadisi&rsquo;nin yakıcı kumları &uuml;zerinde yapmıştım.</p>\n\n	<p>\n		Ben ve benim gibi &ccedil;ocukların minik ayaklarına &ccedil;ivilenen sert taşlar, kabartılar ve nasırlardan daha acı olanı, iki cihan serveri sevgili babamın geniş y&uuml;reğini sıkan ve bağrını şerha şerha eden dertler ve halvetlerde g&ouml;zlerinden boşalan sessiz g&ouml;zyaşlarıydı.</p>\n\n	<p>\n		Bir m&uuml;min, &ccedil;&ouml;lden daha kurak h&acirc;le gelmiş &ccedil;atlak dudaklarıyla onun karşısında dikilip zorlukla; &ldquo;Su... Ya Resulullah, bir yudum su!&rdquo; dediğinde babamın nasıl acıyla kıvrandığını g&ouml;r&uuml;yordum ben. Bakışlarını mahcubiyetle bir an yere dikiyor ve dişlerini biraz aralayıp ağzını g&ouml;steriyordu o m&uuml;mine. O zaman Resulullah&rsquo;ın p&acirc;k ağzındaki taşı g&uuml;ren sahabe onun da susuzluk ateşiyle yanıp kavrulduğunu anlıyor ve Allah Resul&uuml;, iki cihan serveri sevgili babamın susuzlukla m&uuml;cadele edebilmek i&ccedil;in taş emdiğini bizzat g&ouml;r&uuml;yordu.</p>\n\n	<p>\n		Ve bir &ouml;tekisi; ashabı ve yarenlerinin acziyet ve zaafa kapılıp b&uuml;t&uuml;n bu zorluklar karşısında mağlup olmadığını, k&uuml;fre sapmadığını ve m&uuml;şriklerin baskı ve ambargoları karşısında h&acirc;l&acirc; dize gelmediğini ve gelemeyeceğini g&ouml;sterip kuvvet-i kalp verebilmek i&ccedil;in ayaklarını s&uuml;r&uuml;kleye s&uuml;r&uuml;kleye g&uuml;&ccedil;l&uuml;kle babam Resulullah&rsquo;ın (s.a.a) huzuruna varıyor ve a&ccedil;lıktan takati kesilmiş bir h&acirc;lde; &ldquo;Sel&acirc;m ya Resulullah!&rdquo; diyerek kelime-i şahadeti yeniliyordu. Babam onu kutlamak i&ccedil;in sevgiyle kucakladığında, işte ancak o zaman babamın da a&ccedil;lıktan karnına taş bağladığını fark ediyordu o sahabe...</p>\n\n	<p>\n		Avu&ccedil; dolusuyla bile insanı doyurmayan şu hurmanın bir tek tanesi o zaman kırk kişinin ağzından ge&ccedil;mekte ve onları &ouml;l&uuml;mle hayat sınırında ayakta tutmaktaydı.</p>\n\n	<p>\n		Annem Hatice&rsquo;nin bu &ouml;l&uuml;m vadisindeki dertleriyle karışan s&uuml;t&uuml;n&uuml; emerek b&uuml;y&uuml;d&uuml;m ben.</p>\n\n	<p>\n		Vadideki m&uuml;minler, onların kadınları ve &ccedil;ocukları... G&uuml;nlerce g&ouml;zler vadinin sarp kayalıklarına dikilir dururdu &ouml;ylece... Mekke m&uuml;şriklerinin ambargosundan ge&ccedil;ip vadinin sarp kayalıklarından salimen aşağı ulaştıktan sonra vadideki b&uuml;t&uuml;n ahalinin g&uuml;nlerce kıt kanaat ge&ccedil;imini temin edebilecek bir azığın bekleyişi i&ccedil;inde...</p>\n\n	<p>\n		Nihayet, vadideki mahpus ve s&uuml;rg&uuml;nlerin direnci bitmeden bu vahşi ambargo d&ouml;nemi de sona ermiş oldu.</p>\n\n	<p>\n		Sona ermeyen tek şey, iki cihan serveri babam Resulullah&rsquo;ın cismine ve ruhuna inen aralıksız darbeler, acılar ve kederlerdi.</p>\n\n	<p>\n		Annem Hatice hayatta olduğu s&uuml;rece b&uuml;t&uuml;n bu acı ve kederler daha kolay tahamm&uuml;l edilebiliyor gibi gelirdi bize nedense...</p>\n\n	<p>\n		Babam evden i&ccedil;eriye adım atar atmaz annem onu &ouml;ylesine sıcak bir sevgiyle karşılar ve ona &ouml;yle moral verirdi ki, bu samimiyet ve fedak&acirc;rlık babama yepyeni bir enerji kazandırırdı.</p>\n\n	<p>\n		Bu y&uuml;zdendir ki babam, &ouml;mr&uuml;n&uuml;n sonuna kadar annemi sevgi ve rahmetle anar, hatta kimi zaman halvetlerde onu hatırlayarak sessizce g&ouml;zyaşları d&ouml;kerdi onun i&ccedil;in.</p>\n\n	<p>\n		Hi&ccedil; unutmam, bir keresinde Ayşe kıskan&ccedil;lığa kapılarak annemden tahkir edici ve horlayıcı laflarla s&ouml;z edince, babam onu &ouml;yle azarladı ki, Ayşe bir daha da Resulullah&rsquo;ın (s.a.a) huzurunda annem Hatice&rsquo;den saygısızca s&ouml;z etme c&uuml;retinde bulunamadı artık.</p>\n\n	<p>\n		Annemin &ouml;l&uuml;m haberi &ccedil;ok acı ve yıkıcıydı benim i&ccedil;in, Ebu Talip Vadisi&rsquo;nin acıları hen&uuml;z dinmemişken hem de...</p>\n\n	<p>\n		Annemin evde yokluğunu hissettiğim ilk g&uuml;n, b&uuml;y&uuml;k bir tel&acirc;ş ve tedirginlikle babama koşmuş ve:</p>\n\n	<p>\n		&mdash; Annem!.. Annem nerede baba? diye sormuştum. Babam &uuml;z&uuml;nt&uuml; ve kederle başını &ouml;ne eğip susmuş, hi&ccedil;bir şey dememişti. O acı haberi y&uuml;kleyecek bir kelime bulamamıştı belki de kim bilir!</p>\n\n	<p>\n		Bu acı olay &uuml;zerine, Cebrail inmiş ve Allah Teala&rsquo;dan ş&ouml;yle bir mesaj getirmişti:</p>\n\n	<p>\n		&ldquo;Fatıma&rsquo;ya benden sel&acirc;m s&ouml;yle ve ona de ki: Annesini cennetteki en g&ouml;rkemli k&ouml;şklerden birine yerleştirdim. Altın ve yakuttan bir k&ouml;şkte oturmaktadır şimdi o. İmran kızı Meryem ve Asiye&rsquo;yle birliktedir orada!&rdquo;</p>\n\n	<p>\n		Y&uuml;ce Rabb&rsquo;imden gelen bu mesaj bana huzur vermiş, teselli bulmamı sağlamıştı. Hemen Allah Azze ve Al&acirc;&rsquo;yı tenzih ve takdis ederek: &ldquo;Sel&acirc;m ve esenlik hep Allah&rsquo;tandır; b&uuml;t&uuml;n sel&acirc;m ve &ouml;vg&uuml;ler O&rsquo;na ulaşır, O&rsquo;na d&ouml;ner.&rdquo; dedim.</p>\n\n	<p>\n		Allah Teala&rsquo;nın y&uuml;ce kel&acirc;mı elbette ki bana teselli vermiş, &ouml;ks&uuml;z y&uuml;reğimi şefkatle okşamıştı. Ama birbirini izleyen onca sıkıntılı ve kederli hadiseler tufanında Hatice gibi bir şefkat, anlayış ve fedak&acirc;rlık timsalini unutmak ne ben, ne de babam i&ccedil;in m&uuml;mk&uuml;n değildi asla.</p>\n\n	<p>\n		Annem Hatice&rsquo;nin şefkat ve tesellileri yoktu artık ama; Allah Resul&uuml;&rsquo;ne yapılan iftiralar, &ccedil;alınan karalamalar, onun merhamet dolu y&uuml;reğini inciten ikiy&uuml;zl&uuml;l&uuml;k ve hadiseler alabildiğine vardı h&acirc;l&acirc;... Bir g&uuml;n deli ve mecnun diyorlardı, bir başka g&uuml;n b&uuml;y&uuml;c&uuml; ve sihirbaz... Bir g&uuml;n şair diyorlardı, bir başka g&uuml;n masalcı... Kısacası her g&uuml;n yeni bir ithamda bulunuyor, her g&uuml;n bir başka t&uuml;rl&uuml; incitiyorlardı o sevecen ve merhamet timsali babacığımı...</p>\n\n	<p>\n		Babam, bu t&uuml;r cehaletler, iftiralar, t&ouml;hmetler, b&uuml;htanlar, eziyetler, k&acirc;firlikler ve m&uuml;nafıklıklarla yılmayacak kadar g&uuml;&ccedil;l&uuml; bir karakter ve imana sahipti. Sarsılmaz bir dağ gibiydi o; dalları budakları g&ouml;klerde gittik&ccedil;e yayılan, gittik&ccedil;e b&uuml;y&uuml;yen muhkem bir ağa&ccedil;tı tıpkı.</p>\n\n	<p>\n		İnsanları hakka ve hidayete &ccedil;ağırma konusunda &ouml;ylesine yılmaz bir azim ve &ccedil;aba g&ouml;steriyordu ki, Rabb&rsquo;ul-&acirc;lem&icirc;n kimi zaman ona biraz sakin olmasını tavsiye ediyor, bu yolda kendisini fazla &uuml;zmemesini ve biraz da kendisini d&uuml;ş&uuml;nmesi gerektiğini emrediyordu.</p>\n\n	<p>\n		Allah Resul&uuml;&rsquo;n&uuml; &uuml;zen şey, d&uuml;şmanlarının eziyet ve işkenceleri değil, cehaletleriydi. Onların elinden &ccedil;ektiği zulme değil, onların h&acirc;line &uuml;z&uuml;lmedeydi... Neden bu derece cahiller?! Ni&ccedil;in k&uuml;f&uuml;r ve cehaletlerinde inat ediyorlar?! Ni&ccedil;in tevhit atmosferinin hayat veren havasını teneff&uuml;s edip, il&acirc;h&icirc; ubudiyet pınarından doyasıya i&ccedil;ip kanmıyorlar?!...</p>\n\n	<p>\n		Bu zor ve &ccedil;etin gam y&uuml;k&uuml;n&uuml; omuzlama yolunda muvahhit&nbsp; Ebu Talip&rsquo;le annem, sevgili Hatice&rsquo;den başka hi&ccedil; kimse onun dertlerini paylaşamamış ve onların yerini kimse dolduramamıştır.</p>\n\n	<p>\n		Ebu Talip&rsquo;le annem Hatice Allah&rsquo;ın rahmetine g&ouml;&ccedil;&uuml;nce, her ikisi de aynı yıl Resulullah&rsquo;la vedalaşıp beka yurduna gidince, babam beklediğinden &ccedil;ok daha yalnız kaldığını fark etti. Ve ben bu durumda onun sadece kızı olarak kalsaydım, onca gam y&uuml;k&uuml; altında cidd&icirc; bir dert ortağı olamazdım babama. Evet... Onca dert ve gam dağlarını omuzlamış bulunan Allah Resul&uuml; babamın bir anneye ihtiyacı vardı o durumda. Anne şefkatine... Pervaneler misali etrafında d&ouml;n&uuml;p dertlerini paylaşacak, onu teselli edip bağrına basacak sevecen ve şefkatli bir anneye...</p>\n\n	<p>\n		Bu y&uuml;zdendir ki, d&uuml;nyanın en aziz incisi olan iki cihan serveri babam i&ccedil;in ger&ccedil;ek bir &ldquo;anne&rdquo; olmaya karar verdim, kararımı uyguladım ve başarılı da oldum. Babam beni &ldquo;anne&rdquo; olarak kabul etti ve &ldquo;&Uuml;mm&uuml; Eb&icirc;h&acirc;&rdquo;, yani &ldquo;Babasının Annesi&rdquo; lakabıyla şereflendirdi beni.</p>\n\n	<p>\n		Allah ve Resul&uuml;&rsquo;n&uuml;n bana verdiği lakapların en g&uuml;zellerinden biriydi bu.</p>\n\n	<p>\n		Bu lakabı pek kolay da kazanmadım tabii. Nice zahmetler, uykusuz geceler, savaşlarda yara tımar etmelerdi, bu iki kelimelik lakabın ger&ccedil;ek ruhu.</p>\n\n	<p>\n		Kırgın ve bitkin bir şekilde gelirdi insanlardan kimi zamanlar; kimi zaman da &uuml;st&uuml; başı perişan... Ve kimi zaman yaralanmış, kanlar i&ccedil;inde... O h&acirc;liyle sarılıp bağrıma basar, kelimelere sığması imk&acirc;nsız bir h&uuml;z&uuml;n ve ıstırapla ağlayarak teselli vermeye &ccedil;alışırdım babama.</p>\n\n	<p>\n		Onu o h&acirc;lde g&ouml;r&uuml;nce y&uuml;reğimin nasıl binlerce par&ccedil;aya ayrıldığını, b&uuml;t&uuml;n varlığımla nasıl acı &ccedil;ektiğimi kimseler bilemez...</p>\n\n	<p>\n		Onun ayağına değen taşlar benim g&ouml;z&uuml;m&uuml; yaralamış olurdu; onun m&uuml;barek v&uuml;cuduna inen yaralar benim ciğerimi kor ateşte kavrulmuş&ccedil;asına yakardı sızım sızım... Şu farkla ki, onun kalbi bir peygamber kalbiydi; sarsılmaz, kırılmaz, alınmaz ve geniş mi geniş... Benimkiyse Fatıma&rsquo;nın kalbi işte... Babasının sa&ccedil;ının bir teline halel gelecek olsa y&uuml;z bin yara almış&ccedil;asına kanlara boğulan, elemlere d&uuml;şen, &ccedil;abucak kırılan &ouml;ks&uuml;z Betul&rsquo;&uuml;n kalbi...</p>\n\n	<p>\n		Şartlar giderek o kadar zorlaştı ki Allah Teala sevgili Resul&uuml;&rsquo;ne hicret emri verdi.</p>\n\n	<p>\n		Evet... G&uuml;neşe &ccedil;amur atan bir g&uuml;ruh karanlık ve zulmete l&acirc;yıktır elbet!</p>\n\n	<p>\n		G&uuml;neş &ccedil;amurla sıvanamaz ki! Kara bulutlar doğunun en u&ccedil; noktasında pusuya yatsa bile, g&uuml;neş olanca vakar ve metanetiyle onların &ouml;n&uuml;nden ge&ccedil;ip gidecek ve ışınlarını yery&uuml;z&uuml;ne ulaştırmaya devam edecektir.</p>\n\n	<p>\n		Peygamber&rsquo;in gece yarısı Mekke&rsquo;den &ccedil;ıkması gerekiyordu. Yalın kılı&ccedil; pusuda bekleyen kırk k&acirc;firin evimizi muhasara edip babamın kanını aralarında eşit şekilde paylaşmaya azmetmiş olduğu o tehlikeli lahzalarda, babamın yatağında yatıp k&acirc;firlerin pl&acirc;nlarını suya d&uuml;ş&uuml;recek ger&ccedil;ek bir feda&icirc; ve y&uuml;rekli bir m&uuml;min gerekiyordu. Ve babanız Ali&rsquo;den başka bunu yapabilecek hi&ccedil; kimse yoktu. İki cihan serveri bunu ona a&ccedil;ıp da fikrini sorduğu zaman Ali: &ldquo;Benim başıma ne gelir o zaman ya Resulullah?!&rdquo; diye sormadı asla.</p>\n\n	<p>\n		&mdash; Siz b&ouml;ylece kurtulmuş olur musunuz?! diye sordu Peygamber&rsquo;e.</p>\n\n	<p>\n		&mdash; Evet, dedi, evet sevgili amca oğlum!</p>\n\n	<p>\n		Ve bizim kalbimiz duracakmış&ccedil;asına bir tedirginlik ve heyecan i&ccedil;inde &ccedil;ırpınırken Ali, o gece hayatının en tatlı uykusunu Resulullah&rsquo;ın (s.a.a) yatağına hediye edip, Kur&rsquo;an&rsquo;da kendisi i&ccedil;in bir ayetin daha nazil olması gibi y&uuml;ce bir iftihara ulaştı. Melekleri hayrette bırakan Ali, Allah Azze ve Celle&rsquo;nin &ouml;v&uuml;nc&uuml; olmuş ve Rabb&rsquo;ul-&acirc;lem&icirc;n onun i&ccedil;in ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;İnsanlar i&ccedil;inde &ouml;yle birisi var ki, kendi canını Allah&rsquo;ın rızasıyla değiştirir ve Allah b&ouml;yle kulları pek sever.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n	<p>\n		Peygamber-i Ekrem (s.a.a) Selman&rsquo;ın sırtında, g&ouml;zleri ve kalpleri k&ouml;relmiş k&uuml;ffarın &ouml;n&uuml;nden ge&ccedil;ip gitti de onlar fark etmedi bile.</p>\n\n	<p>\n		Selman&rsquo;ın &ouml;n&uuml;n&uuml; kesip de:</p>\n\n	<p>\n		&mdash; Nedir o sırtındaki?! diye sorduklarında doğrucu Selman:</p>\n\n	<p>\n		&mdash; Peygamber! diye cevap vermiş, k&acirc;firler kahkahayla g&uuml;lm&uuml;şlerdi.</p>\n\n	<p>\n		Ve derken Peygamber&rsquo;in yatağına saldırdılar. Aradıkları oradaydı, ama onlar bunu bilmiyordu. Onlar, Peygamber&rsquo;in canını istiyorlardı ve Ali, Peygamber&rsquo;in canıydı. Ali sadece Peygamber değildi; Peygamber&rsquo;in tıpatıp aynısı, onun tam bir timsaliydi. M&uuml;bahele ayetinde de &ldquo;nefisleriniz ve nefislerimiz&rdquo;, buyruklarıyla bizzat Ali kastedilmişti, ama o y&uuml;rek g&ouml;zleri k&ouml;r k&acirc;firler bunu bilmediklerinden, Peygamber&rsquo;in canının, Peygamber&rsquo;in v&uuml;cudu ve cismi olduğu zannıyla hareket etmiş ve onu yatakta bulamayınca b&uuml;y&uuml;k bir &ouml;fke ve hayal kırıklığıyla geri d&ouml;n&uuml;p gitmişlerdi. Hışım dolu diş gıcırtıları gecenin sessizliğini yırtmada, ama ellerinden bir şey gelmemekteydi. K&acirc;inattan soyutlanmıştı o zavallılar. Zira o lahzalarda b&uuml;t&uuml;n bir k&acirc;inat, Sevr Mağarası&rsquo;nda &uuml;&ccedil; g&uuml;nl&uuml;ğ&uuml;ne misafirdi.</p>\n\n	<p>\n		Peygamber&rsquo;in kurtulması M&uuml;sl&uuml;manların y&uuml;reğini ferahlatmış, ama canlarını ve mallarını bir kez daha sınava sokmuştu. &Ccedil;&uuml;nk&uuml; Peygamber&rsquo;i bulamayan k&acirc;firlerle m&uuml;şrikler bunun acısını onun ailesinden ve diğer m&uuml;minlerden &ccedil;ıkarmaya başlamış ve g&ouml;z&uuml; d&ouml;nm&uuml;ş vahşilerden farksız bir h&acirc;le gelmişlerdi.</p>\n\n	<p>\n		Ama Peygamber, kurtulduktan sonra Medine&rsquo;ye girmedi. Medine&rsquo;nin dışında Kuba&rsquo;da bekledi ve Medinelilerin b&uuml;t&uuml;n ısrarlarına rağmen bir tek c&uuml;mleyi tekrarlayıp durdu:</p>\n\n	<p>\n		&mdash; İki azizim olan Ali&rsquo;yle Fatıma gelmedik&ccedil;e, Medine&rsquo;ye giremem ben!</p>\n\n	<p>\n		Ve Peygamber, oradan Ali&rsquo;ye mesaj g&ouml;ndererek; &ldquo;Fatımalarla birlikte hemen yola &ccedil;ıkıp Medine&rsquo;ye gelmesini, kendisinin Medine yakınlarında onları g&ouml;zlemekte olduğunu&rdquo; bildirdi.</p>\n\n	<p>\n		Ali bin Ebu Talip, Resulullah&rsquo;ın (s.a.a) mesajını alır almaz &uuml;&ccedil; Fatıma&rsquo;yı; beni, annesi Fatıma bint-i Esed&rsquo;i ve Z&uuml;beyr bin Abdulmuttalip kızı Fatıma&rsquo;yı ve diğer birka&ccedil; kadınla zayıf ve yaşlı M&uuml;sl&uuml;manı yanına alıp bir kervan oluşturarak alen&icirc; bir şekilde Medine&rsquo;ye doğru yola &ccedil;ıktı.</p>\n\n	<p>\n		Geceleri mola yerlerinde konaklayıp ibadet ve tehecc&uuml;tle ge&ccedil;iriyor, g&uuml;nd&uuml;zleri yolumuza devam ediyorduk. Babamı ellerinden ka&ccedil;ırmanın hıncını hen&uuml;z alamamış bulunan Mekke k&acirc;firleri, bizi geri &ccedil;evirerek Mekke&rsquo;ye g&ouml;t&uuml;r&uuml;p rehin almayı kuruyorlardı.</p>\n\n	<p>\n		Nitekim Mekke&rsquo;den &ccedil;ok uzaklaşmamıştık ki Ebu S&uuml;fyan&rsquo;ın k&ouml;lesi Esvet, sil&acirc;hlı adamlarıyla yolumuzu keserek:</p>\n\n	<p>\n		&mdash; Beni Ebu S&uuml;fyan g&ouml;nderdi, o gelip ulaşıncaya kadar sizin yola devam etmenizi engellemekle g&ouml;revliyim! dedi.</p>\n\n	<p>\n		Kervandaki kadınlar korkuyla titremeye başlamışlardı. Ama ben Ali&rsquo;den ve Rabb&rsquo;ul-&acirc;lem&icirc;n&rsquo;den yana emindim iyice.</p>\n\n	<p>\n		Aliyy-i Murtaza dağlar gibi d&uuml;şmanın karşısına dikilip haykırdı:</p>\n\n	<p>\n		&mdash; Benim bu kervanı sağ salim Medine&rsquo;ye ulaştırmam l&acirc;zım. Yoluma &ccedil;ıkan kim olursa olsun &ouml;ld&uuml;r&uuml;r&uuml;m, bilmiş olun! Ebu S&uuml;fyan&rsquo;ın k&ouml;lesi Esvet de olsan acımam sana! Canını kurtarmak istiyorsan &ccedil;ekil &ouml;n&uuml;mden!</p>\n\n	<p>\n		Esvet Ali&rsquo;yi dinlemedi. Aliyy-i Murtaza tehdidini &uuml;&ccedil; kez tekrarladıktan sonra kılıcını kınından sıyırıp onlara hamle etti. Kısa ama &ccedil;ok şiddetli bir &ccedil;arpışmadan sonra Esved&rsquo;i cansız bir şekilde yere serip kervanı hareket ettirdi.</p>\n\n	<p>\n		&Ccedil;ok ge&ccedil;meden Ebu S&uuml;fyan&rsquo;la adamları &ccedil;ıktı karşımıza; Ebu S&uuml;fyan, Esved&rsquo;in cesedini &ccedil;&ouml;lde g&ouml;rm&uuml;ş, &ouml;fkesinden yaralı yılana d&ouml;nm&uuml;şt&uuml;. Hışımla bağırdı:</p>\n\n	<p>\n		&mdash; Hey, Ali! Benim k&ouml;lemin kanını nasıl d&ouml;kersin sen?! Hem, benim akrabam olan o kadınları kimin izniyle Medine&rsquo;ye g&ouml;t&uuml;r&uuml;yorsun bakalım?!</p>\n\n	<p>\n		Aliyy-i Murtaza inanılmaz bir soğukkanlılık ve metanetle kılıcının kınına dayanıp:</p>\n\n	<p>\n		&mdash; Benim iznimi elimde bulunduranın izniyle! dedi. Sen de k&ouml;lenin akıbetine uğramak istemiyorsan başını al git, yıkıl karşımdan!</p>\n\n	<p>\n		Ebu S&uuml;fyan, adamlarının &ouml;n&uuml;nde geri &ccedil;ekilmeyi kendisine yediremeyip Ali&rsquo;ye kılı&ccedil; &ccedil;ekti; ama &ccedil;ok kısa s&uuml;ren sert bir &ccedil;arpışmadan sonra, canını kurtarabilmek i&ccedil;in başka &ccedil;aresi kalmadığını anlayarak gerisin geriye d&ouml;n&uuml;p ka&ccedil;maya başladı.</p>\n\n	<p>\n		Evet, o g&uuml;n kervandakiler; hepimiz g&ouml;rd&uuml;k ve şahit olduk şu ger&ccedil;eğe: Ali gibi yiğit, Z&uuml;lfikar gibi kılı&ccedil; gelmemiştir bu d&uuml;nyaya! Ali&rsquo;yi nasıl yarattığını bir Allah bilir...</p>\n\n	<p>\n		Babam Resulullah&rsquo;a (s.a.a) ulaştığımızda Cebrail&rsquo;in kokusu vardı h&acirc;l&acirc; ortalıkta. Babamın kucağı Cebrail kokuyordu h&acirc;l&acirc;; arş kokuyordu, vahiy kokuyordu elvan elvan. Babam Ali&rsquo;yi hasretle kucaklayıp:</p>\n\n	<p>\n		&mdash; Biraz &ouml;nce Cebrail buradaydı! dedi. Yollarda nasıl ibadet ettiğinizi, Rabb&rsquo;inize nasıl dua ve m&uuml;nacatta bulunduğunuzu, hangi sıkıntılarla karşılaşıp nasıl kanlı &ccedil;arpışmalara girdiğinizi hep anlattı ve sizin hakkınızda nazil olan şu ayetleri getirdi bana:</p>\n\n	<p>\n		&ldquo;...Onlar ayakta iken, otururken, yan yatarken Allah&rsquo;ı zikrederler ve g&ouml;klerin ve yerin yaratılışı konusunda d&uuml;ş&uuml;n&uuml;rler. Ve derler ki: Rabb&rsquo;imiz! Sen bunu boşuna yaratmadın. Sen pek y&uuml;cesin. Bizi ateşin azabından koru.&rdquo;</p>\n\n	<p>\n		&ldquo;Rabb&rsquo;imiz! Ş&uuml;phesiz, sen kimi ateşe sokarsan artık onu hor ve aşağılık kılmışsındır. Zulmedenlerin ise yardımcıları yoktur.&rdquo;</p>\n\n	<p>\n		&ldquo;Rabb&rsquo;imiz! Biz, &ldquo;Rabb&rsquo;inize iman edin&rdquo; diye imana &ccedil;ağrıda bulunan bir &ccedil;ağrıcıyı işittik, hemen iman ettik. Rabb&rsquo;imiz! Bizim g&uuml;nahlarımızı bağışla, k&ouml;t&uuml;l&uuml;klerimizi &ouml;rt ve bizi de iyilik yapanlarla birlikte &ouml;ld&uuml;r.&rdquo;</p>\n\n	<p>\n		&ldquo;Rabb&rsquo;imiz! Peygamberlerine vaat ettiklerini bize ver. Kıyamet g&uuml;n&uuml;nde de bizi hor ve aşağılık kılma. Ş&uuml;phesiz sen, vaadine muhalefet etmeyensin.&rdquo;</p>\n\n	<p>\n		&ldquo;Rableri de onlara -dualarını kabul ederek- cevap verdi: Ş&uuml;phesiz ben, erkek olsun, kadın olsun, sizden bir işte bulunanın işini boşa &ccedil;ıkarmam. Sizin kiminiz kiminizdendir. İşte, hicret edenlerin yurtlarından s&uuml;r&uuml;l&uuml;p &ccedil;ıkarılanların ve yolumda işkence g&ouml;renlerin, &ccedil;arpışıp &ouml;ld&uuml;r&uuml;lenlerin mutlaka k&ouml;t&uuml;l&uuml;klerini &ouml;rteceğim ve onları, altlarından ırmaklar akan cennetlere sokacağım. Bu, Allah katından bir karşılık (sevap)tır. Karşılığın (sevabın) en g&uuml;zeli O&rsquo;nun katındadır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n	<p>\n		Bu ayetler b&uuml;t&uuml;n yorgunluk ve acılarımızı bir anda unutturdu bize; Allah yolunda katlandığımız zorluklara karşılık en g&uuml;zel &ouml;d&uuml;l oldu hepimiz i&ccedil;in.</p>\n\n	<p>\n		Medine&rsquo;deki ilk d&ouml;nemlerde gecelerimiz ve g&uuml;nd&uuml;zlerimiz huzurlu ge&ccedil;iyordu.</p>\n\n	<p>\n		Ensar m&uuml;min ve sevecendi; Muhacirler sabırlı ve diren&ccedil;li.</p>\n\n	<p>\n		Medine&rsquo;nin bu nispeten huzurlu ve sakin ortamı, babanızın beni babamdan isteme fırsatı bulmasını sağladı. Bu iki amca oğlunun birlikte g&ouml;ğ&uuml;s gerdiği onca sıkıntı ve zor yıllardan sonra Medine&rsquo;nin bu huzurlu ortamı, vuslatlar, mutlu g&uuml;nler i&ccedil;in elverişli kısa bir huzur d&ouml;nemi oldu.</p>\n\n	<p>\n		Şimdi babanız Aliyy-i Murtaza gelecek sevgili yavrularım; kalkın. Artık yeter, fazla &uuml;zmeyin kendinizi... Babanız Ali şimdi yeterince &uuml;zg&uuml;n ve dertlidir zaten; benim bu diyardan beka diyarına g&ouml;&ccedil;mek &uuml;zere olduğum haberini alır almaz yola koyulduğunu s&ouml;ylediler; acele ve tel&acirc;ştan yolda birka&ccedil; kez ridası ayaklarına dolaşmış, yere kapaklanmış birka&ccedil; kez. Sırf y&uuml;reği değil, ayakları da titremiş Ali&rsquo;nin bu acı haberi duyunca... Kalkın artık canlarım benim; babanız &ccedil;ıkagelir şimdi... Yeterince &uuml;zg&uuml;nd&uuml;r o şimdi zaten... Bir de sizlerin b&ouml;yle ağlaşmakta olduğunuzu g&ouml;rmesin bari. Hı&ccedil;kırıklarınızı sinelerinizde g&ouml;m&uuml;n, g&ouml;zyaşlarınızı i&ccedil;inize akıtın, belli etmeyin ona... Babanızın kimi var sizden sonra... Teselli vermeyi unutmayın sakın Ali&rsquo;ye... Allah&rsquo;ın sel&acirc;mı ona olsun.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bakara Suresi, 207.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - &Acirc;l-i İmran Suresi, 190-195; Numune-yi Beyyinat Der Şe&rsquo;n-i Nuzul-i &Acirc;y&acirc;t, s. 172-173 ve Keşf&rsquo;&uuml;l-Gumme Fi Marifet&rsquo;il-Eimme, s.539.</p>\n	</div>\n</div>','Hz. Fatıma’nın Çileli Hayati - 3','','publish','closed','open','','hz-fatimanin-cileli-hayati-3','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2714',0,'post','',0),(2715,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<div>\n	<h3 style=\"text-align: right;\">\n		İsmail Derya/Erenler 4-5</h3>\n\n	<h3>\n		4. B&ouml;l&uuml;m</h3>\n\n	<p>\n		Benim ayaklarım titremezdi hi&ccedil;... Ne oldu b&ouml;yle... Ellerim, ayaklarım birbirine dolaşmada... Allah&rsquo;ım! Ya Rabb&rsquo;im! Sabır ver... Kalbim de titremeye başladı. Ağlamamalıyım diyorum, ama elde mi? Hı&ccedil;kırıklarımı kursağıma g&ouml;md&uuml;m, ama g&ouml;zyaşlarım...</p>\n\n	<p>\n		Y&uuml;reğime teselli vermeliyim: Fatıma &ouml;lmedi... Diri o... Rabb&rsquo;inin katında rızkını almada şimdi.</p>\n\n	<p>\n		Sen... Ey Rahman&rsquo;ın cilvesi... Ey Resulullah&rsquo;ın biricik y&acirc;dig&acirc;rı... Sensiz yaşamak ne de zor şimdi, sensiz şu yery&uuml;z&uuml; &uuml;zerinde kalmak ne kadar zormuş.</p>\n\n	<p>\n		Senin &ouml;l&uuml;m&uuml;n değil, &acirc;lemin &ouml;l&uuml;m&uuml;d&uuml;r bu. Sensiz hayata, hayat demek m&uuml;mk&uuml;n m&uuml; ki?!</p>\n\n	<p>\n		K&acirc;inatın kitabı d&uuml;r&uuml;ld&uuml; &ouml;l&uuml;m&uuml;nle...</p>\n\n	<p>\n		Ah! Şu toprak seni nasıl alacak bağrına?! Seni yutar da nasıl parampar&ccedil;a olmaz şu yerk&uuml;re?!</p>\n\n	<p>\n		G&ouml;ky&uuml;z&uuml; gidişini seyreder de nasıl darmadağın olmaz bir anda?!</p>\n\n	<p>\n		Rabb&rsquo;im yardımcı olmasaydı, nasıl katlanırdım bu b&uuml;y&uuml;k fel&acirc;kete ben?!</p>\n\n	<p>\n		İnna lillah ve inna ileyhi raciun... Hepimiz Allah&rsquo;tanız ve hepimiz O&rsquo;na d&ouml;neceğiz sonunda...</p>\n\n	<p>\n		Fatıma&rsquo;m... Ey Allah&rsquo;ın sevdiği kul! Ey Resulullah&rsquo;ın inci tanesi, ciğerp&acirc;resi! Ne de b&uuml;y&uuml;k şu d&uuml;nyanın fitneleri... Ne de b&uuml;y&uuml;k ve ağır, hakik&icirc; iyilik ve ihsan sahibi Hak Teala&rsquo;nın imtihan mihnetleri...</p>\n\n	<p>\n		Rabb&rsquo;im bilir ya; canımdan &ccedil;ok sevdiğim Resulullah&rsquo;ın gidişinden sonra bir tek senin varlığınla teselli bulmadaydım ben.</p>\n\n	<p>\n		Bir &ccedil;oğunun m&uuml;rtet oluverdiği Resulullah&rsquo;ın (s.a.a) irtihalinden sonraki o dehşetli g&uuml;nlerde asil İsl&acirc;m pınarı senin evinden g&ouml;n&uuml;llere akmadaydı sadece...</p>\n\n	<p>\n		İsl&acirc;m gemisinin, cahiliyet fırtınasının korkun&ccedil; dalgalarına m&uuml;ptela olduğu o dehşetli fırtınalarda sağlam ve g&uuml;&ccedil;l&uuml; tek liman, senin imanlara iman katan rızandı.</p>\n\n	<p>\n		Evet, Resulullah&rsquo;ın (s.a.a); o iki cihan serverinin vefatından sonra... Hakkın ayaklar altında &ccedil;iğnendiği, K&acirc;be&rsquo;ye sırt &ccedil;evrildiği; Peygamber&rsquo;in namının, y&uuml;reklerin en paslı ve en gafil k&ouml;şelerine itildiği; g&ouml;zlere, kulaklara ve akıllara Şeytan iyiden iyiye musallat olduğu o şiddetli kasırgada senin evine giden yol, hidayet ve aydınlığa giden tek yol oldu... Ve yolcusu da az mı azdı ger&ccedil;ekten...</p>\n\n	<p>\n		&nbsp;İsl&acirc;m Musa&rsquo;sının o kısa yokluğunun daha ilk anlarında Nebev&icirc; hidayet ve Alev&icirc; vel&acirc;yet minberine Samir&icirc;&rsquo;nin kurulup oturduğu o g&uuml;nlerde, Rubub&icirc; nurların yeg&acirc;ne tecelli mek&acirc;nı senin evinin ağa&ccedil;larıydı...</p>\n\n	<p>\n		Senin rızan İsl&acirc;m&rsquo;dı, &ouml;fken k&uuml;f&uuml;r<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>...</p>\n\n	<p>\n		Heyhat... Yazık olsun... Eğer İsl&acirc;m ırmağı ana yatağından, yani senin rıza &ccedil;izginden ayrılmamış ve il&acirc;h&icirc; gazap yatağına akıtılmamış olsaydı, baban Resulullah&rsquo;tan sonra bu d&uuml;nyadan bu kadar erken gitmezdin; ayrılışın bunca tez olmazdı.</p>\n\n	<p>\n		Seni; gencecik eşimi &ouml;l&uuml;m d&ouml;şeğine d&uuml;ş&uuml;ren darbe, nura inen darbe oldu aslında. Resulullah&rsquo;ın (s.a.a) vefatıyla birlikte nurun han&ccedil;erlenmesi &ccedil;&ouml;kertti seni. Yavrularımın annesini gen&ccedil; yaşta &ouml;l&uuml;m d&ouml;şeğine g&ouml;t&uuml;ren şey, y&uuml;rek yarası oldu, kimselere diyemeyip i&ccedil;ine d&ouml;kt&uuml;ğ&uuml; dertleri, elemleri oldu.</p>\n\n	<p>\n		Yer ve g&ouml;k ehli şahittir ki, baban Resulullah&rsquo;tan (s.a.a) sonra elem ve dertten başka azığın olmadı senin.</p>\n\n	<p>\n		Zehra&rsquo;m! Mazlum Zehra&rsquo;m benim! B&uuml;t&uuml;n bunlar, bizim elem ve dert selimizin başlangıcıymış sadece...</p>\n\n	<p>\n		Başını dizlerime aldığım şu elemli an... Ah!.... Senden sonra keder ve elemden başka yerim olmaz artık benim... K&ucirc;fe hurmalıklarından başka dert ortağı yok artık bana...</p>\n\n	<p>\n		Başını g&ouml;ğs&uuml;ne dayamış, ağlayışıyla, &ldquo;anne!&rdquo; &ldquo;anne!&rdquo; figanlarıyla y&uuml;reğimi par&ccedil;alamakta olan şu minik Hasan&rsquo;ımız; g&uuml;n gelecek ihanet zehriyle dağlanan ciğerlerini lime lime kan kusarak verecek gurbette.</p>\n\n	<p>\n		Gidişinle perişan olan, g&ouml;zyaşı d&ouml;k&uuml;p Allah&rsquo;ın meleklerini bile ağlatmaya başlayan şu minik H&uuml;seyin&rsquo;imiz; g&uuml;n gelecek lebbeyk yerine kılı&ccedil; şakırtıları duyacak şu &uuml;mmetten; biat ve itaat yerine oklar, mızraklar ve kılı&ccedil;lar inecek &uuml;mmetin elinden H&uuml;seyin&rsquo;imizin yapayalnız kalmış bedenine...</p>\n\n	<p>\n		Ayaklarına kapanmış &ldquo;anneciğim!&rdquo; figanlarıyla arşı ağlatan ve yaralı ceylanlar gibi seni şimdi son bir kez, ama defalarca &ouml;p&uuml;p koklamakta olan şu Zeynep... Tıpkı bir mum gibi lahza lahza eriyip k&uuml;&ccedil;&uuml;lmekte olan şu bağrı yanık mazlum minik Zeyneb&rsquo;imiz; daha nice mumların etrafında pervaneler misali yana yakıla d&ouml;n&uuml;p duracağını ve ağır fel&acirc;ketler karşısında yapayalnız kalacağını bilmiyor mu?</p>\n\n	<p>\n		Fatıma&rsquo;m! Allah aşkına n&rsquo;olur, son bir kez i&ccedil;in olsun kalk da şu &Uuml;mm&uuml; G&uuml;ls&uuml;m&rsquo;e, eğer babasını seviyorsa artık ağlamaktan vazge&ccedil;mesini s&ouml;yle... Hangi derdime yanayım, bilmem ki! Senin firakına mı, &Uuml;mm&uuml; G&uuml;ls&uuml;m&rsquo;&uuml;n ciğerimi par&ccedil;alayan şu ağlayışına mı? Bug&uuml;n senin yokluğuna bunca g&ouml;zyaşı d&ouml;k&uuml;p kendisini neredeyse bitiren şu masum kızcağız, yarın Kerbel&acirc;&rsquo;da g&ouml;receği o sahneler karşısında nasıl dayanacak sahi?!</p>\n\n	<p>\n		Ama nasıl ağlamasınlar ki?! Şu minik yavrucaklar, senin &ouml;mr&uuml;n&uuml;n sonbaharında birka&ccedil; g&uuml;nden fazla birlikte olamadılar ki seninle...</p>\n\n	<p>\n		Bir &ouml;m&uuml;r ki, sonbahardan başka mevsimi olmadı Fatıma&rsquo;m.</p>\n\n	<p>\n		Benim evime gelin gelmeden &ouml;nce, babanın annesiydin sen, ondan sonra da benim dertlerimi paylaştın, zerrece itiraz etmeden...</p>\n\n	<p>\n		Hen&uuml;z emekleme &ccedil;ağındaki İsl&acirc;m&rsquo;ın k&uuml;f&uuml;r, şirk ve cehalet oklarına hedef olduğu bir d&ouml;nemde &ldquo;anne&rdquo; olmanın &ldquo;kalkan&rdquo; demek olduğunu; k&uuml;f&uuml;r, şirk ve cehalet kılı&ccedil;larına g&ouml;ğ&uuml;s germek demek olduğunu iyi bilirim ben!...</p>\n\n	<p>\n		Medine&rsquo;ye geldiğimizde minik İsl&acirc;m yavrusu kendi ayakları &uuml;zerinde durmaya başlamıştı artık. Ama Ebu Talip Vadisi s&uuml;rg&uuml;n&uuml;, senin &ccedil;ektiğin acılar, baban Resulullah&rsquo;ın (s.a.a) m&uuml;barek dişlerinin kırılması, nice yiğit ve mert insanların şahadeti pahasına gelebilmiştik o noktaya tabii.</p>\n\n	<p>\n		Mekke&rsquo;de yaşadığımız onca zor ve fırtınalı g&uuml;nlerden sonra Medine&rsquo;de karşılaştığım o huzurlu ortam seni; d&uuml;nyanın en &uuml;st&uuml;n insanının kızını ve d&uuml;nya kadınlarının en y&uuml;cesi olan &ldquo;Seyyidet-u nis&acirc;i&rsquo;l-&acirc;lem&icirc;n&rdquo;i, baban Hz. Resulullah&rsquo;tan (s.a.a) isteme fırsatı kazandırdı bana.</p>\n\n	<p>\n		Bu ise mahcubiyet, edep ve terbiye okulunun &uuml;stadı olan benim gibi birinin; kendisi i&ccedil;in amca oğlundan &ouml;te, bir kardeş, hatta yalnızlık yıllarının babası, ilk &ouml;ğretmeni, &uuml;stadı ve yegane eğitimcisi olarak g&ouml;rd&uuml;ğ&uuml; ve uğruna her lahza canını vermeye hazır olduğu Peygamberine karşı &ldquo;el&ccedil;ilik&rdquo;te bulunması demekti ki, pek zor ve &ccedil;etin bir olaydı.</p>\n\n	<p>\n		Ama, o g&uuml;zelim Muhammed&icirc; ahl&acirc;kın &ccedil;&ouml;zemeyeceği hangi d&uuml;ğ&uuml;m vardı sahi?! Muhammed&icirc; dudakların a&ccedil;amayacağı hangi gonca vardı şu yery&uuml;z&uuml;nde?</p>\n\n	<p>\n		Kapınızın tokmağını vurduğum sırada mahcubiyetten b&uuml;t&uuml;n v&uuml;cudum terler i&ccedil;inde kalmış, sırılsıklam olmuştum.</p>\n\n	<p>\n		&Uuml;mm&uuml; Seleme kapıyı a&ccedil;ıp da beni g&ouml;r&uuml;nce, mahcubiyet ve perişanlıktan kızarmış y&uuml;z&uuml;m&uuml; h&acirc;l&acirc; unutmadığını s&ouml;yler.</p>\n\n	<p>\n		Ama... Benim de hi&ccedil; mi hi&ccedil; unutmadığım bir olay olmuştu o sırada.</p>\n\n	<p>\n		&Uuml;mm&uuml; Seleme tokmağın sesini duyup da; &ldquo;Kim o&rdquo; diye sormadan &ouml;nce baban Resulullah&rsquo;ın latif ve huzur verici sesi can kulağımda h&acirc;l&acirc; &ccedil;ınlar durur:</p>\n\n	<p>\n		&mdash; A&ccedil; kapıyı ey &Uuml;mm&uuml; Seleme! İ&ccedil;eriye girmesini s&ouml;yle. Allah ve Resul&uuml;&rsquo;n&uuml;n pek sevdiği insan odur işte! Allah ve Resul&uuml;&rsquo;n&uuml;n hem aşığı, hem maşukudur o! A&ccedil; kapıyı ey &Uuml;mm&uuml; Seleme! Bu kapı daima a&ccedil;ıktır ona!</p>\n\n	<p>\n		&Uuml;mm&uuml; Seleme&rsquo;nin merakla sorduğu soruyu duymuştum:</p>\n\n	<p>\n		&mdash; Anam babam kurban olsun sana ya Resulullah! Kapının ardındakini daha g&ouml;rmedin ki onu b&ouml;ylesine &ouml;v&uuml;yorsun!...</p>\n\n	<p>\n		&mdash; Yanılıyorsun ey &Uuml;mm&uuml; Seleme! O, kardeşim ve amcam oğludur benim en sevdiğim insandır o!...</p>\n\n	<p>\n		Bu duygulu ve sevecen s&ouml;zler bana c&uuml;ret verip dilimi a&ccedil;mada kolaylık sağlayacakken; Resulullah&rsquo;tan (s.a.a) g&ouml;rd&uuml;ğ&uuml;m sevgi ve yakınlık mahcubiyetimi kat kat artırmış ve s&ouml;ylemek istediğimi &ccedil;ok ağır bir y&uuml;ke d&ouml;n&uuml;şt&uuml;rm&uuml;şt&uuml; dilimde.</p>\n\n	<p>\n		Sel&acirc;m verip i&ccedil;eri girdim. Resulullah&rsquo;la (s.a.a) karşı karşıya diz &ccedil;&ouml;k&uuml;p oturduk. Mahcubiyetten başımı yere eğmiş, g&ouml;zlerimi amcam oğlu Resulullah&rsquo;ın (s.a.a) ayak parmaklarının &ouml;n&uuml;ndeki toprağa dikmiştim. Utanıyordum.</p>\n\n	<p>\n		Ge&ccedil;miş ve gelecekten haberdar olan o eşsiz sevgilinin benim ni&ccedil;in geldiğimi &ccedil;ok iyi bildiğinden emindim. Yine de her zaman olduğu gibi, meseleyi tabii bir seyirde g&ouml;t&uuml;rmek i&ccedil;in sordu bana:</p>\n\n	<p>\n		&mdash; Ne o Ali? Dağlar kadar h&acirc;cetin var galiba? İsteğini, h&acirc;cetini &ccedil;ekinmeden s&ouml;yle bana; senin istediğin ne olursa olsun kabuld&uuml;r benim yanımda!</p>\n\n	<p>\n		Ne diyebilirdim?</p>\n\n	<p>\n		&mdash; Anam babam sana kurban, canım sana feda, ya Resulullah! dedim, Sen benim amcam oğlu olmaktan &ouml;te, şefkatli bir baba, bir &ouml;ğretmen ve &uuml;stat oldun bana. Ben senin ellerinde b&uuml;y&uuml;d&uuml;m. Hen&uuml;z minik bir &ccedil;ocukken, babam Ebu Talip ile annem Fatıma bint-i Eset&rsquo;ten alıp yetiştirdin beni. Miniciktim, lokmayı kendi ağzında &ccedil;iğneyip ağzıma koyardın. Beni kendi terbiye ve ahl&acirc;kınla terbiye edip b&uuml;y&uuml;tt&uuml;n. Annemle babamdan daha sevecen, daha şefkatliydin bana. Allah Teala senin yetiştirmenle nicesinin saplanmış olduğu şirk ve sapıklıktan ber&icirc; kıldı beni.</p>\n\n	<p>\n		Ve Allah Azze ve Celle&rsquo;ye yemin ederim ki, ya Resulullah, kendimi bildim bileli sen benim en g&uuml;&ccedil;l&uuml; dayanağım, d&uuml;nya ve ahiretim i&ccedil;in yegane sermayem ve iftiharım olagelmişsindir. Umarım Rabb&rsquo;ul-&acirc;lem&icirc;n, bundan daha yakın kılar beni sana.</p>\n\n	<p>\n		Bana huzur verecek, evimin ocağımın sevinci olacak bir eşe ihtiyacım var...</p>\n\n	<p>\n		S&ouml;z&uuml;m&uuml; s&uuml;rd&uuml;remedim. Bir an durdum. Başımı mahcubiyetle daha bir yere eğerek yavaş&ccedil;a s&ouml;zlerimi s&uuml;rd&uuml;rd&uuml;m:</p>\n\n	<p>\n		&mdash; Aziz kızın Fatıma&rsquo;yı istemeye geldim senden... Bu isteğim, kabul sınırlarına ne kadar yakın olabilir sence?</p>\n\n	<p>\n		Uğruna canım feda olası Hz. Peygamber-i Ekrem&rsquo;in nur y&uuml;z&uuml;ne sevecen bir tebess&uuml;m yayıldı; gittik&ccedil;e derin bir neşeye d&ouml;n&uuml;şt&uuml;... Derken, m&uuml;barek dudaklarının arasından şu c&uuml;mleler d&ouml;k&uuml;ld&uuml;:</p>\n\n	<p>\n		&mdash; M&uuml;jdeler olsun sana ey Ali! Senden biraz &ouml;nce Cebrail buradaydı. Seninle Fatıma&rsquo;nın nik&acirc;hının bizzat Allah Azze ve Al&acirc; tarafından g&ouml;klerde kıyıldığını bildirdi bana.</p>\n\n	<p>\n		Ve sonra sevgili Resulullah (s.a.a), Cebrail&rsquo;in nasıl geldiğini ve R&acirc;hil&rsquo;in arş minberinde nasıl nik&acirc;h hutbesini okuduğunu anlattı bana. Ve daha bir&ccedil;ok sırlardan s&ouml;z ettikten sonra şefkat dolu bir tebess&uuml;mle:</p>\n\n	<p>\n		&mdash; Aliciğim! dedi. S&ouml;yle bakalım, ev bark kuracak bir şeylerin var mı?</p>\n\n	<p>\n		&mdash; Canım uğruna feda, ya Resulullah! Benim durumumu en iyi bilen sensin. Bir kılıcım, bir zırhım, bir de devem var. B&uuml;t&uuml;n d&uuml;nyalığım bunlardan ibaret!</p>\n\n	<p>\n		Baban yine g&uuml;l&uuml;msedi:</p>\n\n	<p>\n		&mdash; Kılı&ccedil; l&acirc;zımdır sana! dedi. Sen kılı&ccedil;sız olmamalısın. &Ccedil;&uuml;nk&uuml; cihad etmekte ve Allah d&uuml;şmanlarını onunla cehenneme yollamaktasın. Deven de gerekli yine... Kendi hurmalıkların ve ailenin hurmalıklarını sulamak i&ccedil;in devenle su taşıyor, bir yolculuk anında eşyalarını ona y&uuml;kl&uuml;yorsun. Sen sadece zırhını Fatıma&rsquo;ya mihir olarak ver, yeter; ben razıyım bu kadarına. Ama sen? Sen de razı mısın benden ya Ali?</p>\n\n	<p>\n		Allah Resul&uuml; (s.a.a) alt &uuml;st etmişti kalbimi. Sorulur muydu hi&ccedil;?! Heyecanımı gizleyemeyerek:</p>\n\n	<p>\n		&mdash; Evet ya Resulullah! dedim. Anam babam feda olsun sana, m&uuml;jdelerin en g&uuml;zeliyle m&uuml;jdeledin beni. Senden daima hoşnutluk ve saadet tatmışımdır ben. Ne olursa olsun, senden razıyımdır daima; bunun tersi m&uuml;mk&uuml;n m&uuml; hi&ccedil;?! Allah&rsquo;ın sel&acirc;m ve sal&acirc;tı sana ya Resulullah!</p>\n\n	<p>\n		Peygamber:</p>\n\n	<p>\n		&mdash; Bu semav&icirc; vuslatın kurucusu, Cebrail-i Emin&rsquo;in de s&ouml;ylemiş olduğu gibi, Allah Celle ve Al&acirc;&rsquo;dır; buyurdu. Bize d&uuml;şen, g&ouml;klerde zaten kıyılmış olan bu nik&acirc;hı yery&uuml;z&uuml;nde de kıymak ve hutbesini okumaktır. Şimdi kalk camiye git ve bu haberi halka duyur. Ben de birazdan gelecek ve nik&acirc;h akdini M&uuml;sl&uuml;manların huzurunda bizzat okuyup nik&acirc;hınızı kıyarak size ve sizi sevenlere d&uuml;nya ve ahirette g&ouml;z aydınlığı vereceğim!</p>\n\n	<p>\n		Evet Fatıma&rsquo;m... Ondan sonra seninle baban arasındaki konuşmaları sen daha iyi bilirsin zaten. Ama ben, Resulullah&rsquo;ın (s.a.a) emriyle sevin&ccedil;le camiye gittim, beni hi&ccedil;bir zaman bunca neşeli ve heyecanlı g&ouml;rmediklerinden olacak, ashap hayretler i&ccedil;inde yanıma gelip ne olduğunu soruyorlardı. Hepsine aynı cevabı veriyordum:</p>\n\n	<p>\n		&mdash; Allah ve Resul&uuml; beni Fatıma i&ccedil;in se&ccedil;miş! Birazdan Peygamber bizzat gelip her şeyi sizlere anlatacak!</p>\n\n	<p>\n		Peygamber-i Ekrem (s.a.a) camiye geldiğinde &ouml;ncelikle Bil&acirc;l&rsquo;i &ccedil;ağırıp Ensar ile Muhacirlerin camide toplanmasını duyurmasını buyurdu.</p>\n\n	<p>\n		Herkes camide toplanınca iki cihan serveri minbere &ccedil;ıkarak hutbesine başladı:</p>\n\n	<p>\n		&mdash; Hamd ve sena Allah&rsquo;a ki, nimetlerine ş&uuml;kredilir, verdiği kudretle kendisine kulluk sunulur, h&uuml;km&uuml;ne itaat edilir, cezalandırmasından korkulur. O&rsquo;nun indinde sadece hayır ve iyilik vardır; emri yerde ve g&ouml;kte kayıtsız şartsız ge&ccedil;erlidir.</p>\n\n	<p>\n		İnsanları kudretiyle yaratan Allah&rsquo;tır o. H&uuml;k&uuml;mleriyle &uuml;st&uuml;nl&uuml;k kazandırdı insanlara; diniyle izzet ve şeref verdi onlara; peygamberi Muhammed (s.a.a) vasıtasıyla değerli ve saygın kıldı onları.</p>\n\n	<p>\n		Ve izdiva&ccedil; ve evlenmeyi siz insanlar i&ccedil;in gerekli ve farz bağlardan biri kıldı.</p>\n\n	<p>\n		Evlenme yoluyla akrabalık bağlarını g&uuml;&ccedil;lendirdi, insanları evlenmekle y&uuml;k&uuml;ml&uuml; kıldı.</p>\n\n	<p>\n		Adı m&uuml;barek, makamı y&uuml;ce Rabb&rsquo;ul-&acirc;lem&icirc;n ş&ouml;yle buyurdu: <strong>&ldquo;O, insanı bir damla sudan yarattı; sonra onun i&ccedil;in nik&acirc;h bağı, nesil ve evl&acirc;tlar oluşturdu. Rabb&rsquo;in Kadir-i mutlaktır kuşkusuz, her şeye g&uuml;c&uuml; yeter.&rdquo;</strong></p>\n\n	<p>\n		Ey insanlar! Biraz &ouml;nce Cebrail inerek Allah Azze ve Celle&rsquo;den bir mesaj getirdi bana. Rabb&rsquo;im b&uuml;t&uuml;n melekleri Beyt&rsquo;&uuml;l-Mamur&rsquo;da toplayarak kulu, bendesi ve peygamberinin kızı Fatıma&rsquo;yı, sevgili kulu Ali bin Ebu Talib&rsquo;e nik&acirc;hladığını duyurmuş bulunmaktadır.</p>\n\n	<p>\n		Ben de, bu ikisinin d&uuml;nya nik&acirc;hını kıymak ve duyurmakla g&ouml;revlendirildim. Hepinizi bu nik&acirc;ha şahit tutuyorum!</p>\n\n	<p>\n		Resulullah (s.a.a) sonra bana d&ouml;nerek kalkıp konuşmamı istedi.</p>\n\n	<p>\n		Kalktım. Allah ve Resul&uuml;&rsquo;yle, orada bulunanların huzurunda bir konuşma yaptım.</p>\n\n	<p>\n		Minberden indiğimde, babanın her zamankinden daha neşeli ve memnun olduğunu fark ettim.</p>\n\n	<p>\n		Aliciğim! O zırhı git, sat! dedi. Fatıma&rsquo;yla seni bir an &ouml;nce gelin g&uuml;vey edelim, siz de evinizi ocağınızı kurun.</p>\n\n	<p>\n		Bunu sen de defalarca duymuşsundur. Gittim, bir sahabeye sattım o zırhımı. O sahabe, zırhımı ni&ccedil;in sattığımı anlayınca parasını zırhla birlikte verdi bana. Kabul etmek istemediysem de ısrar edip:</p>\n\n	<p>\n		&mdash; Şimdi bu ikisine de benden daha fazla ihtiyacın var senin, bu zırhı benim sana d&uuml;ğ&uuml;n armağanım olarak kabul et! dedi.</p>\n\n	<p>\n		Olayı babana anlattığımda ona dua etti. Parayı ashaptan birka&ccedil; kişiye verip:</p>\n\n	<p>\n		&mdash; Gidin ve bu parayla, bir ev i&ccedil;in en zarur&icirc; şeyler neyse onları temin edin, dedi.</p>\n\n	<p>\n		Para, toplam 63 dirhemdi. Beyaz bir g&ouml;mlek, bir uzun baş&ouml;rt&uuml;s&uuml;, bir havlu, bir sedir, iki d&ouml;şek, d&ouml;rt yastık, bir hasır, bir el değirmeni, bir bakır k&acirc;se, bir su tulumu, bir leğen, bir adet &ccedil;amurdan yapılma k&acirc;se, bir su kabı, bir adet y&uuml;n dokuma perde, bir ibrik, bir adet toprak testi, iki adet toprak &ccedil;&ouml;mlek, &uuml;zerinde oturmak i&ccedil;in bir adet post ve bir de aba...</p>\n\n	<p>\n		Evet, sevgili Fatıma; evlendiğimizde seninle birlikte kurduğumuz yuvanın b&uuml;t&uuml;n eşyası bunlardan ibaretti!</p>\n\n	<p>\n		O zırhın parasıyla temin edilen bu eşyalar birer birer getirilip de babanın &ouml;n&uuml;ne konunca g&ouml;zleri doldu, m&uuml;barek ellerini semaya kaldırıp dua etti:</p>\n\n	<p>\n		&mdash; Allah&rsquo;ım! Ehl-i Beyt&rsquo;ime bereket l&uuml;tfet. Kap kacaklarının &ccedil;oğu topraktan ve &ccedil;amurdan yapılma olanlara bu izdivacı kutlu kıl.</p>\n\n	<p>\n		Fatımacığım! Allah Teala indindeki makamın daha da y&uuml;celsin inşaallah; &ccedil;&uuml;nk&uuml; d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml;, en y&uuml;cesi olmana rağmen, en asgari imk&acirc;nlarla ge&ccedil;indin daima. Ben, seninle evlenmeden &ouml;nce d&uuml;nyayı boşamıştım zaten; bu y&uuml;zden de madd&icirc; sıkıntı kolay ve tatlı gelmedeydi bana. Ama sen, gencecik bir kızdın; nice arzuların, ev bark kurma hususunda nice tatlı hayallerin olabilirdi senin... Bu arzularla ayak bastığın dervişh&acirc;nemde b&uuml;t&uuml;n madd&icirc; sıkıntılara g&ouml;ğ&uuml;s gerdin; hi&ccedil; mi hi&ccedil;, şik&acirc;yet&ccedil;i olmadın, ş&uuml;k&uuml;r ve hamddan gayrı bir s&ouml;z duymadım ağzından.</p>\n\n	<p>\n		D&uuml;nyada hi&ccedil; g&ouml;z&uuml; olmayan, onu d&ouml;n&uuml;ş&uuml; olmayan bir tal&acirc;kla boşayan biriyle evlenip b&ouml;yle bir hayatı s&uuml;rd&uuml;rebilmenin kolay olmadığını biliyorum. Bu ancak senin, Fatıma&rsquo;nın becerebileceği bir imtihandı elbet.</p>\n\n	<p>\n		İki g&uuml;n durup dinlenmeden &ccedil;alışıp da &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n yorgun, bitkin ve a&ccedil; bir h&acirc;lde eve geldiğimde; &ldquo;Fatımacığım, yiyecek bir şeyler var mı?&rdquo; diye sormuştum da, sen o tatlı ve sabırlı sesinle ve &acirc;deta su&ccedil;luluk mahcubiyetiyle:</p>\n\n	<p>\n		&mdash; İki g&uuml;nd&uuml;r evde yiyecek hi&ccedil;bir şeyimiz yok ya Ali! &Ccedil;ocuklar da iki g&uuml;nd&uuml;r bir lokmaya hasret! demiştin de, irkilmiştim birden...</p>\n\n	<p>\n		&mdash; Bu iki g&uuml;n boyunca a&ccedil; olduğunuzu neden s&ouml;ylemedin bana? dediğimde de:</p>\n\n	<p>\n		&mdash; Bir şeyler bulabilseydin mutlaka getirirdin eve zaten. S&ouml;ylemeye ne gerek var... İmk&acirc;nın olmadığını bile bile senden bir şey istemeye y&uuml;reğim el vermez ki benim! demiştin.</p>\n\n	<p>\n		Nasıl unuturum o &acirc;nı...</p>\n\n	<p>\n		Bunca sabır, terbiye ve şefkat karşısında iliklerime kadar mahcubiyet duymuş, bor&ccedil;la da olsa, eve yiyecek bir şeyler bulup getirmek i&ccedil;in hemen dışarı &ccedil;ıkmıştım.</p>\n\n	<p>\n		Bir komşudan bir dinar bor&ccedil; edinip &ccedil;arşıya doğru y&ouml;nelmiş, yolda Mikdad&rsquo;a rastlamıştım.</p>\n\n	<p>\n		Hava &ccedil;ok sıcaktı. G&ouml;k tandıra d&ouml;nm&uuml;şt&uuml;, yerden alev fışkırıyordu sanki. Mikdat terden sırılsıklamdı; a&ccedil;lıktan y&uuml;r&uuml;yecek tak&acirc;ti kalmamıştı. Sel&acirc;m verip sordum:</p>\n\n	<p>\n		&mdash; Mikdat, bu sıcakta dışarıda ne işin var, hayırdır inşallah?</p>\n\n	<p>\n		&mdash; Sorma ya Ebu&rsquo;l-Hasan!</p>\n\n	<p>\n		&mdash; Nasıl sormam? Nasıl aldırmam senin ne h&acirc;lde olduğunu Mikdatcığım! S&ouml;yle, bir şey mi var?!</p>\n\n	<p>\n		Kaytarıyor, s&ouml;ylemek istemiyordu. Sonunda ısrarımdan vazge&ccedil;meyeceğimi anladı:</p>\n\n	<p>\n		&mdash; Karımla &ccedil;ocuklarımın a&ccedil;lıktan ağlamasına dayanamayıp &ccedil;ıktım evden... Belki Allah Teala bir umut kapısı a&ccedil;ar diyerek...</p>\n\n	<p>\n		Boğazımda d&uuml;ğ&uuml;mlenen yumruğu yutmadım, yaşlar boşanıverdi g&ouml;zlerimden. Elimdeki bir dinarı ona verip:</p>\n\n	<p>\n		&mdash; Senin benden daha fazla ihtiyacın var buna! dedim.</p>\n\n	<p>\n		Bomboş ellerle eve gelmeye utandım; sığınabileceğim tek yer camiydi. Namazı Hazret-i Resulullah&rsquo;ın (s.a.a) imametinde ed&acirc; ettikten sonra &ccedil;ıkacaktım ki, baban beni &ccedil;ağırdı:</p>\n\n	<p>\n		&mdash; Ya Ali! Beni evine misafir eder misin bug&uuml;n?</p>\n\n	<p>\n		Allah&rsquo;ım!... Ne diyebilirdim?! İki cihan serveri, canım cananım Hazret-i Resulullah (s.a.a) bize misafir olmak istiyor ve soframızda a&ccedil;lıktan başka sunabilecek hi&ccedil;bir şeyimiz yok ona...</p>\n\n	<p>\n		Susmaktan başka yapabileceğim hi&ccedil;bir şey yoktu. Peygamber:</p>\n\n	<p>\n		&mdash; Ni&ccedil;in susuyorsun Aliciğim? diye sordu. Gelmemi istiyor musun, istemiyor musun? S&ouml;yle hadi!...</p>\n\n	<p>\n		Onun emsalsiz ahl&acirc;kına sığınıp:</p>\n\n	<p>\n		&mdash; Mahcubiyetimi af buyurun! dedim. Tabii ki isterim. Başımızın &uuml;st&uuml;nde yeriniz var!</p>\n\n	<p>\n		Sevgiyle elimden tuttu, bize doğru yola koyulduk. Sıcaktan değil, utancımdan terler i&ccedil;indeydim şimdi de... Evde ne yapacaktım ben?!...</p>\n\n	<p>\n		Bomboş sofraya, yiyecek bir lokma bulabilmek i&ccedil;in &ccedil;ıktığım eve boş ellerle ve misafirle d&ouml;n&uuml;yordum &uuml;stelik!...</p>\n\n	<p>\n		İ&ccedil;eri girdiğimizde sen namaza durmuştun. Secdenin hemen yanındaki kaptan buram buram yemek kokusu geliyordu.</p>\n\n	<p>\n		D&uuml;nya yemeği olmadığını hemen anlamıştım onun.</p>\n\n	<p>\n		Namazını bitirdikten sonra bize sel&acirc;m verip yaklaştın. Baban seni sevgiyle kucaklayıp y&uuml;z&uuml;n&uuml; okşayarak:</p>\n\n	<p>\n		&mdash; Nasılsın kızım? diye sordu.</p>\n\n	<p>\n		Ve sen iki g&uuml;nd&uuml;r a&ccedil;tın... Minicik yavrularının a&ccedil;lığını seyrederek hem de! Rengin iyiden iyiye ka&ccedil;mıştı, dizlerin titriyordu bitkinlikten. Yine de belli etmedin, hi&ccedil;bir şey olmamış gibi:</p>\n\n	<p>\n		&mdash; İyiyim hamdolsun! dedin. İyiyim babacığım!</p>\n\n	<p>\n		Sen... Kadınların ulusu sendin ger&ccedil;ekten...</p>\n\n	<p>\n		&mdash; Bu yemek nereden geldi Fatımacığım? diye sormuştum da, baban senden &ouml;nce davranmıştı:</p>\n\n	<p>\n		&mdash; Aliciğim, bu senin Mikdad&rsquo;a bağışlamış olduğun o bir dinarın &ouml;d&uuml;l&uuml;d&uuml;r! Tabii sadece d&uuml;nyev&icirc; &ouml;d&uuml;l&uuml;d&uuml;r bu; o amelinin uhrev&icirc; karşılığınıysa ahirette g&ouml;receksin!</p>\n\n	<p>\n		Ve sonra baban da dayanamayıp ağlamış ve elini omzuma koyup:</p>\n\n	<p>\n		&mdash; Allah&rsquo;a hamdolsun ki seni Zekeriya ve Fatıma&rsquo;mı da Meryem menzilesinde kıldı; onlara da cennetten yiyecek inerdi b&ouml;yle!</p>\n\n	<p>\n		Evet, Fatımacığım; b&ouml;ylesine sabırlıydın sen... Hi&ccedil; şik&acirc;yet&ccedil;i olmadın hayatından. Seni nasıl unutabilirim ben, m&uuml;mk&uuml;n m&uuml; unutmak seni Fatıma&rsquo;m? Yokluğuna nasıl dayanırım ben şimdi?!</p>\n\n	<p>\n		Hatırlıyor musun; nik&acirc;hımız kıyıldığı h&acirc;lde bir aydır hen&uuml;z benim evimin gelini olmamıştın sen? Babana a&ccedil;maya ise utanıyordum bunu. Bir g&uuml;n kardeşim Akil gelip:</p>\n\n	<p>\n		&mdash; Kardeşim! dedi. Ni&ccedil;in gidip Hazret-i Peygamber&rsquo;den Fatıma&rsquo;yı gelin etmesi i&ccedil;in izin istemiyorsun? B&ouml;ylece hem bir an &ouml;nce yuvanı kurmuş, hem de bizi ve seni seven diğer dostlarını bu vuslatla sevindirmiş olursun.</p>\n\n	<p>\n		&mdash; Ben de istiyorum bunu, dedim Akil&rsquo;e. Ama bunu Peygamber&rsquo;e a&ccedil;maya utanıyorum!</p>\n\n	<p>\n		Akil, hemen o sırada kalkıp size gitmemiz ve seni babandan istemem i&ccedil;in yemin verdirdi bana.</p>\n\n	<p>\n		Yolda &Uuml;mm&uuml; Eymen ve &Uuml;mm&uuml; Seleme&rsquo;yle karşılaştık. Meseleyi anlayınca:</p>\n\n	<p>\n		&mdash; Bu işi bize bırakın, dediler, kadınlar b&ouml;yle işleri daha iyi bilirler.</p>\n\n	<p>\n		Kabul ettik. Sizin evin kapısının &ouml;n&uuml;nde bekledik. &Ccedil;ok ge&ccedil;meden geldiler, Peygamber&rsquo;in beni &ccedil;ağırdığını s&ouml;ylediler.</p>\n\n	<p>\n		&Ccedil;ok utanıyordum. Utana sıkıla gidip Resulullah&rsquo;ın (s.a.a) yanına oturdum. Her zamanki şefkat ve sevecenliğiyle:</p>\n\n	<p>\n		&mdash; Aliciğim, Fatıma&rsquo;yı g&ouml;&ccedil;&uuml;rmek mi istiyorsun? diye sordu.</p>\n\n	<p>\n		&mdash; Eğer uygun bulursanız, ya Resulullah!</p>\n\n	<p>\n		&mdash; &Ccedil;ok g&uuml;zel! O h&acirc;lde hemen bu akşam evinde bir yemek ver ve eşini al, g&ouml;t&uuml;r!</p>\n\n	<p>\n		Sa&rsquo;d bir koyun hediye etti, hi&ccedil; unutmam; sahabelerden birka&ccedil;ı da mısır getirdiler. Ben de, babanın vermiş olduğu on dirhemle &ccedil;arşıya gidip yağ, hurma ve biraz da kurut aldım. Sofrayı kurduk. Peygamber-i Ekrem (s.a.a):</p>\n\n	<p>\n		&mdash; Git, istediğin herkesi &ccedil;ağır! buyurdu. Ama senin evin k&uuml;&ccedil;&uuml;k olduğu i&ccedil;in onar onar gelmelerini s&ouml;yle. On kişi gelsin yemeğini yedikten sonra, yerini diğer on kişiye bıraksın!</p>\n\n	<p>\n		Camiye gittim; g&ouml;rd&uuml;ğ&uuml;m herkesi davet ettim. Haber &ccedil;ok ge&ccedil;meden b&uuml;t&uuml;n Medine&rsquo;de yayılmış... İnsanlar akın akın yemeğe geliyordu bize.</p>\n\n	<p>\n		Peygamber-i Ekrem (s.a.a) yemek kazanının yanına oturmuş, bizzat kendi m&uuml;barek elleriyle herkesin yemeğini vermekteydi. Y&uuml;zlerce misafir, onar onar gelip yedi doyasıya; ama Peygamber&rsquo;in m&uuml;barek ellerinin bereketi sayesinde, gelen herkese yetti o yemek.</p>\n\n	<p>\n		El ayak &ccedil;ekildikten sonra seninle bana da ayırdı o yemekten kendi elleriyle. Misafirler gitmiş, kimse kalmamıştı &uuml;&ccedil;&uuml;m&uuml;zden başka. Benimle seni yanına &ccedil;ağırdı; ellerimizi tutup sevgiyle bağrına basarak bir s&uuml;re &ouml;ylece durduktan sonra ikimizin elini kavuşturuverdi. İkimizin de alnına birer buse kondurduktan sonra:</p>\n\n	<p>\n		&mdash; Aliciğim! En iyi eşe sahip oldun; kutlarım! dedi. Sonra da sana d&ouml;n&uuml;p aynısını tekrarladı:</p>\n\n	<p>\n		&mdash; Fatımacığım! Sen de &ccedil;ok iyi bir eş kazandın kızım; kutlarım. Allah her ikinizi de mesut etsin! Canım yavrum benim; kocanın fakirliği endişelendirmesin sakın seni, e&rsquo;mi! Fakirlik, ben ve Ehl-i Beyt&rsquo;im i&ccedil;in bir iftihardır, sakın unutma bunu! Kızım! Ben seni d&uuml;nyanın en iyi insanıyla evlendirdim. Kocan benden sonra d&uuml;nya ve ahiretin &ldquo;b&uuml;y&uuml;ğ&uuml;&rdquo;d&uuml;r, bilesin... Sakın kocana itaatsizlikte bulunmayasın! Kocan, yery&uuml;z&uuml;n&uuml;n en m&uuml;min, en bilge ve en iyi ahl&acirc;klı insanıdır.</p>\n\n	<p>\n		Kızım! Şunu bil ki d&uuml;nya ve ahiretin b&uuml;t&uuml;n servetlerini babanın ayağına d&ouml;kt&uuml;ler; bunları kabul etmem h&acirc;linde Allah katındaki makam ve derecemin zerrece azalmayacağını s&ouml;yleyerek hem de! Ama ben kabul etmedim yavrum; mal, m&uuml;lk ve servete itina etmedim asla.</p>\n\n	<p>\n		Sevgili kızım! Ali&rsquo;nin kıymetini bil!</p>\n\n	<p>\n		Sonra yine bana d&ouml;n&uuml;p:</p>\n\n	<p>\n		&mdash; Aliciğim! dedi, Fatıma&rsquo;ya iyi davran, sevecen ve samim&icirc; ol. İyilikte bulun ona, b&uuml;t&uuml;n kalbinle sev onu; o benim v&uuml;cudumun bir par&ccedil;asıdır... Onun &uuml;z&uuml;lmesiyle ben de &uuml;z&uuml;l&uuml;r, onun sevinciyle sevinir, memnun olurum ben de!</p>\n\n	<p>\n		Sizleri Allah&rsquo;a emanet ediyorum. Rabb&rsquo;ul-&acirc;lem&icirc;n yariniz, y&acirc;veriniz olsun. Sadece O&rsquo;nu hakem edinin aranızda.</p>\n\n	<p>\n		Ve sonra bizi baş başa bıraktı &ccedil;ıktı. Kapıyı kapadı ve kapının ardından tekrar duada bulundu bizim i&ccedil;in:</p>\n\n	<p>\n		&mdash; Allah Teala sizi ve evl&acirc;tlarınızı mutahhar ve tertemiz kılsın! Sizin dostlarınızla dost, d&uuml;şmanlarınızla d&uuml;şmanım! Allah&rsquo;a emanet olun!</p>\n\n	<p>\n		Evet Fatımacığım...</p>\n\n	<p>\n		Ben, o &ccedil;ok kısa s&uuml;ren evliliğimiz boyunca sevgi, şefkat, samimiyet, saygı ve vefak&acirc;rlıktan başka bir şey g&ouml;rmedim senden. Umarım sen de r&acirc;zısındır benden.</p>\n\n	<p>\n		&ldquo;Babanın annesi&rdquo; lakabına sahip olduğun i&ccedil;in sevgili Resulullah (s.a.a) seni yakınında g&ouml;rmek istiyordu. Evimizin onun evine &ccedil;ok yakın olmasını, b&ouml;ylece seni her g&uuml;n g&ouml;rebilmeyi istiyordu. Ve tabii bu arada ben de her g&uuml;n onu g&ouml;rebilmenin mutluluğunu yaşayacaktım b&ouml;ylece...</p>\n\n	<p>\n		Harise bin Nu&rsquo;man&rsquo;ın Medine&rsquo;de birka&ccedil; evi vardı. Hepsini takdime hazır olduğunu s&ouml;yleyerek b&uuml;y&uuml;k bir mertlik &ouml;rneği sergiledi. Hazret-i Resulullah (s.a.a) kendi evine en yakın olanını bizim i&ccedil;in se&ccedil;ip Harise&rsquo;ye duada bulundu.</p>\n\n	<p>\n		Ve b&ouml;ylece biz, Peygamber&rsquo;e komşu olmuş olduk.</p>\n\n	<p>\n		Nebev&icirc; s&uuml;nnet, işleri seninle benim aramızda paylaştırıp bu sorumlulukların sınır ve hududu olarak da evimizin kapısını belirledi.</p>\n\n	<p>\n		Evin i&ccedil;indeki işlerden sen, dışarıyla ilgili işlerden de ben sorumlu oldum.</p>\n\n	<p>\n		Ama sana &ccedil;ok gelirdi onca ev işi; kıyamazdım senin evde onca işin altında ezilmene; hem, v&uuml;cut&ccedil;a da pek zayıftın...</p>\n\n	<p>\n		Dikiş işleri, &ccedil;amaşır, bulaşık, ekmek pişirme, yemek hazırlama, un &ouml;ğ&uuml;tme... Onca gece ibadetlerine il&acirc;veten bir de bu işlerin tamamını, &uuml;stelik her g&uuml;n peyderpey yapmak seni t&uuml;ketir, tak&acirc;tini bitirirdi.</p>\n\n	<p>\n		Bir g&uuml;n elindeki kabarcıklarla morartıları g&ouml;r&uuml;nce iliklerimin sızladığını hissettim, seni &ouml;yle g&ouml;rmeye nasıl dayanabilirdim ben?! Hemen Resulullah&rsquo;a (s.a.a) gidip kendisinden bir hizmet&ccedil;i rica etmeyi d&uuml;ş&uuml;nd&uuml;m. Sana a&ccedil;tığımda kabul ettin. Birlikte babana gittik. Ama onun mal&icirc; durumu bizden daha k&ouml;t&uuml;yd&uuml; o sırada. Ne var ki o y&uuml;celer y&uuml;cesi insaniyet &acirc;bidesinin kitabında, kendisine yapılan bir rica ve isteğe &ldquo;hayır&rdquo; demek yoktu &ouml;teden beri. Nitekim hizmet&ccedil;i vermediyse de, sana &ouml;zel bir tesbihat &ouml;ğretti ki, o tesbih sayesinde ev işleri artık kolay gelmişti sana:</p>\n\n	<p>\n		&mdash; Her namazdan sonra 34 defa &ldquo;Allahu Ekber&rdquo; diyerek Allah&rsquo;ın &ldquo;B&uuml;y&uuml;k&rdquo; olduğunu s&ouml;ylemiş olun; 33 defa &ldquo;Elhamdulillah&rdquo; diyerek O&rsquo;na hamd ve ş&uuml;k&uuml;rde bulunun; 33 defa da &ldquo;Subhanellah&rdquo; diyerek Allah&rsquo;ı tenzih edin, b&uuml;t&uuml;n olumsuzluk ve noksanlıklardan m&uuml;nezzeh bilin O&rsquo;nu.</p>\n\n	<p>\n		Ve b&ouml;ylece &ldquo;Fatıma Ana Tesbihi&rdquo; denildi ona, senin adınla tanınıp bilindi ve senin sayende diğer M&uuml;sl&uuml;manlar da o tesbihatın b&uuml;y&uuml;k feyizlerinden faydalanma imk&acirc;nı bulmuş oldular.</p>\n\n	<p>\n		Allah&rsquo;a yemin ederim ki, senin yuvan huzur ve saadet yuvasıydı benim i&ccedil;in. Ne zaman kapıdan i&ccedil;eri adımımı atsam senin bir bakışınla b&uuml;t&uuml;n dertlerimi unutur, b&uuml;t&uuml;n yorgunluklarım d&ouml;k&uuml;l&uuml;verirdi bir anda bedenimden.</p>\n\n	<p>\n		Cihada gideceğim zaman sen hazırlardın gerekli eşyalarımı; savaşlarda aldığım derin ve ağır yaralar senin şefkat dolu ellerinin tedavisiyle kapanıp iyileşiverirdi, hatta benim ve Peygamber&rsquo;in kılıcındaki kanları sen o m&uuml;barek ellerinle temizler, pırıl pırıl edip kınlarına yerleştiriverirdin.</p>\n\n	<p>\n		Ve ben, seninle ge&ccedil;irdiğim bu s&uuml;re zarfında Hz. Resulullah&rsquo;ın (s.a.a) buyruğunu herkesten ziyade anladım ve yaşadım:</p>\n\n	<p>\n		<strong>&ldquo;Kadının cihadı, kocası i&ccedil;in iyi bir eş olmasıdır.&rdquo;</strong> buyurmuştu baban.</p>\n\n	<p>\n		Adımlarımdaki sarsılmazlık, pazılarımdaki ezici g&uuml;&ccedil;, kılıcımdaki sal&acirc;bet ve s&uuml;ratte, senin oynadığın rol ve etkinliği kim ink&acirc;r edebilir Fatıma&rsquo;m?!</p>\n\n	<p>\n		Sen olmasaydın kiminle yaşar, kiminle eş olabilirdim ben? Senin o masmavi g&ouml;kler kadar engin y&uuml;reğinden başka hangi minik kalbe sığardı şu g&ouml;nl&uuml;m benim?!</p>\n\n	<p>\n		Fatıma&rsquo;m... Benden başka kim bilebilir senin ger&ccedil;ek makam ve il&acirc;h&icirc; dereceni? Tam dokuz yıl yaşadım seninle; bu s&uuml;re zarfında Muhammd&icirc; huy ve ahl&acirc;kla, il&acirc;h&icirc; sıfatlardan başka bir şey g&ouml;rmedim sende...</p>\n\n	<p>\n		&Ouml;ylesine b&uuml;y&uuml;k ve y&uuml;ce bir ruhun vardı ki senin... İzleyicilerine şefaatte bulunabilme hakkı istedin nik&acirc;h mihrin olarak... Rabb&rsquo;ul-&acirc;lem&icirc;n de kabul buyurdu senin bu y&uuml;ce dileğini.</p>\n\n	<p>\n		S&ouml;zlerin tıpkı vahiy, davranışın ve amellerin tıpkı s&uuml;nnetti senin. Bizzat kıstas ve &ouml;l&ccedil;&uuml;yd&uuml;n sen. Hi&ccedil;bir kıstasa da sığmadın; başlı başına mihenk taşı, kıymet &ouml;l&ccedil;&uuml;s&uuml;yd&uuml;n daima.</p>\n\n	<p>\n		İffet senden kaynaklanırdı; terbiye, ar ve hay&acirc; senden yansırdı insanlara; takva senin sıfatındı; oru&ccedil;, senin tuttuğundu; namaz, senin kıldığındı; salih amel, senin işlediğindi; iffet ve namus sana gıpta eder, d&uuml;r&uuml;stl&uuml;k ve nezaket sana imrenirdi; &ldquo;kadın&rdquo;lık &ouml;ğrencindi, &ccedil;ırağındı senin; &ldquo;hanım efendilik&rdquo; senin varlığından esinlenilmiş bir model ve &ouml;rnekti.</p>\n\n	<p>\n		O g&uuml;n&uuml; hi&ccedil; unutmam; Resulullah (s.a.a) camide, ashaba d&ouml;n&uuml;p:</p>\n\n	<p>\n		&mdash; Kadın i&ccedil;in en &uuml;st&uuml;n sıfat nedir bilir misiniz? diye sormuştu da ashap cevap verememiş, kalakalmıştı. Hatta Resulullah&rsquo;tan (s.a.a) sonra &uuml;mmetin en bilgesi olan ben<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> bile duraklamış ve hemen gelip senden sorduktan sonra camiye gidip sevgili Resulullah&rsquo;a (s.a.a) ş&ouml;yle demiştim:</p>\n\n	<p>\n		&mdash; Bir kadın i&ccedil;in en &uuml;st&uuml;n sıfat, onun hi&ccedil;bir -namahrem- erkeği, ve hi&ccedil;bir -namahrem- erkeğin de onu g&ouml;rmemesidir!</p>\n\n	<p>\n		Baban, bunu benim değil, senin c&uuml;mlen olduğunu hemen anlamıştı.</p>\n\n	<p>\n		&mdash; Ya Ali, bu cevabı kim verdi? diye sordu.</p>\n\n	<p>\n		&mdash; Kızınız Fatıma s&ouml;yledi, ya Resulullah!</p>\n\n	<p>\n		Baban memnuniyetle g&uuml;l&uuml;msedi:</p>\n\n	<p>\n		&mdash; Aferin Fatıma&rsquo;ya! Benim v&uuml;cudumdan bir par&ccedil;a olduğunu bir kez daha ispatlamış oldu ger&ccedil;ekten!</p>\n\n	<p>\n		İşte bu y&uuml;zdendir ki ben, Resulullah&rsquo;ın (s.a.a) v&uuml;cudundan bir par&ccedil;ayı kaybetmiş oldum şimdi, Fatımacığım! Senin varlığın, sevgili Resulullah&rsquo;ın (s.a.a) yokluğuna tahamm&uuml;l etmemi kolaylaştıran bir merhemdi &acirc;deta.</p>\n\n	<p>\n		Ama ya şimdi?!</p>\n\n	<p>\n		Sevgili baban Resulullah&rsquo;tan (s.a.a) sonra şimdi de sen yalnız bırakıyorsun beni.</p>\n\n	<p>\n		Başımı alıp nereye gideyim ben?! Ne yapayım şimdi bunca yalnızlıkla b&ouml;yle?!...</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - &ldquo;Biliniz ki Allah Tebarek ve Teala Fatıma&rsquo;nın rıza ve sevinciyle hoşnut olur, onun &ouml;fkesiyle gazaba gelir.&rdquo; Kenz&rsquo;&uuml;l-Ummal, c.7, s.111.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - &ldquo;Ben ilim şehriyim, Ali de kapısıdır.&rdquo; Hadis-i Şerif.</p>\n	</div>\n</div>','Hz. Fatıma’nın Çileli Hayatı - 4','','publish','closed','open','','hz-fatimanin-cileli-hayati-4','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2715',0,'post','',0),(2716,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p style=\"text-align: right;\">\n	<br />\n	Sevim TURAN/Erenler 4-5</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasında eğitim meselesi, eğitim merkezlerinin yılda trilyonlara varan harcamalarına rağmen, h&acirc;l&acirc; &ccedil;&ouml;z&uuml;me kavuşturulmuş değil ve &ccedil;&ouml;z&uuml;m bekleyen sorunların başında gelmektedir. Doğru bir eğitim nasıl olmalıdır? Eğitimde, eğitenle eğitilenin konumu nedir? &Ccedil;ocuk eğitiminin &ouml;zel y&ouml;ntemleri var mıdır? &Ccedil;ocuğu, fıtr&icirc; doğrularıyla &ccedil;elişmeden eğitmek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Hangi eğitim y&ouml;ntemi doğru bir eğitim y&ouml;ntemidir? Bu ve benzeri sorular eğitim konusunda yanıt bekleyen &ouml;nemli sorulardan sadece birka&ccedil; &ouml;rnektir.</p>\n\n<p>\n	Bu arada akıl ve d&uuml;ş&uuml;nce yeteneğine sahip insanoğlu kendi akıl ve d&uuml;ş&uuml;ncesiyle, eğitim meselesi de dahil olmak &uuml;zere sorunlarını &ccedil;&ouml;z&uuml;mlemeye &ccedil;alışmakla birlikte, insanoğlunun yaratıcısı, &acirc;lemlerin tek ve muktedir m&uuml;hendisi Rabb&rsquo;ul-&acirc;lem&icirc;n hazretleri de g&ouml;nderdiği el&ccedil;ileri vasıtasıyla insanoğluna ışık tutmuştur.</p>\n\n<p>\n	Her insanın karakteristik yapısı &ccedil;ocukluk d&ouml;neminde oluşur. &ldquo;Ağa&ccedil; yaşken eğilir&rdquo; deyimi işte bu ger&ccedil;eğe işaret etmektedir. &Ccedil;ocuk alacağı eğitime adapte olacak bir yapı arz etmektedir. Bilhassa &ccedil;ocukların yakınlarının bu eğitim ve &quot;kişilik bi&ccedil;imlenmesi&quot;nde &ouml;zel bir yeri vardır. Anne ise bu a&ccedil;ıdan en &uuml;st zirvede yer almaktadır.</p>\n\n<p>\n	Annenin g&uuml;&ccedil;l&uuml; elleri mucizemsi bir yetenekle &ccedil;ocuğu istediği bi&ccedil;ime sokar. Aslında anne bir hammaddeden istediği şekildeki heykeli yontan bir heykeltıraş gibidir. Anne, insanı saadet yoluna veya bedbahtlık yoluna y&ouml;nelten en etkili unsurdur. İster başarılı, ister başarısız her insanın bir &quot;anne&quot;nin &ouml;ğrencisi olduğu asla unutulmamalıdır. Anne, &ccedil;ocuğu kemalin en &uuml;st zirvesine y&uuml;kseltebileceği gibi, bedbahtlık u&ccedil;urumunun en derin noktasına da yuvarlayabilir.</p>\n\n<p>\n	Ş&uuml;phe yok ki, Hz. Fatıma-ı Zehra (s.a) babası Allah Resul&uuml;&rsquo;nden aldığı terbiye ve ilim sayesinde d&uuml;nya ve ahiret kadınlarının en ulusu olmuş, en m&uuml;kemmel evl&acirc;tları yetiştirmiş ve b&ouml;ylece insanlığa &quot;en m&uuml;kemmel anne&quot; olduğunu ve onun eğitim y&ouml;ntemlerinin &quot;en m&uuml;kemmel eğitim y&ouml;ntemi&quot; sayıldığını bilfiil ispatlamıştır.</p>\n\n<p>\n	Yirmi yılı bulmayan kısa hayatının on yıldan az bir b&ouml;l&uuml;m&uuml;n&uuml; eşiyle ge&ccedil;irdiği h&acirc;lde sade ve k&uuml;&ccedil;&uuml;c&uuml;k evinde &ouml;yle evl&acirc;tlar yetiştirmiştir ki, &quot;nurları toprak &acirc;leminden g&ouml;klerin &ouml;tesine, m&uuml;lk &acirc;leminden melekut-i &acirc;l&acirc;&#39;nın &ouml;tesine yansımakta&quot;dır.</p>\n\n<p>\n	Evet, Hz. Zehra&rsquo;nın yetiştirdiği evl&acirc;tlar insanlık tarihinin nadide &ccedil;i&ccedil;ekleri, emsalsiz g&uuml;zideleridirler; yiğit, d&uuml;r&uuml;st, korkusuz ve kelimenin tam anlamıyla &quot;m&uuml;kemmel insan&quot;lardırlar.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın bu b&uuml;y&uuml;k kadınının &ccedil;ocuk yetiştirme hususunda kullandığı y&ouml;ntemler bug&uuml;n en cidd&icirc; eğitim merkezlerinde ve muhtelif din ve g&ouml;r&uuml;şlere mensup pedagoglar ve eğitim uzmanlarınca incelenmekte olup en sağlıklı y&ouml;ntemler olarak tavsiye edilmektedir.</p>\n\n<p>\n	&Ccedil;ocuğun karakterinin şekillenmesi a&ccedil;ısından Hz. Fatıma (s.a)&rsquo;ın uyguladığı metotlar d&uuml;r&uuml;stl&uuml;k, sevgi, merhamet ve korkusuzluk temelleri &uuml;zerine kuruludur.</p>\n\n<p>\n	&Uuml;nl&uuml; sahab&icirc; Selman-ı Faris&icirc; hazretleri diyor ki: &quot;Bir g&uuml;n Hz. Fatıma&#39;nın el değirmeninde un &ouml;ğ&uuml;tt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m. O sırada k&uuml;&ccedil;&uuml;k H&uuml;seyin&#39;in ağlama sesi duyuldu. Ben; &quot;Hz. Resulullah (s.a.a) size yardım edenleri sevdiğini buyurmuştur.&quot; dedim, &ldquo;&Ccedil;ocuğu mu sakinleştirmemi istersiniz, yoksa el değirmenini almamı mı?&quot; Hazret-i Fatıma; &quot;Evl&acirc;dımla benim ilgilenmem daha yeğdir; zahmet olmuyorsa, siz şu unu &ouml;ğ&uuml;tebilirsiniz.&quot; buyurdular.</p>\n\n<p>\n	Hz. Fatıma (s.a) &ouml;l&uuml;m&uuml;nden sonra bile &ccedil;ocuklarını d&uuml;ş&uuml;nmekten kendisini alamamış ve &ouml;l&uuml;m d&ouml;şeğinde Hz. Ali&#39;ye; &quot;&Ccedil;ocuklarımı annesiz bırakma, benden sonra kız kardeşimin kızıyla evlen; o benim &ccedil;ocuklarıma karşı tıpkı benim gibi şefkat g&ouml;sterir.&quot; vasiyetinde bulunarak &ccedil;ocuklarının eğitimi ve yetişmesi i&ccedil;in fevkal&acirc;de bir basiret ve ileri g&ouml;r&uuml;şl&uuml;l&uuml;k &ouml;rneği sergilemiştir.</p>\n\n<p>\n	Keza, Hz. Resulullah&#39;ın vefatıyla birlikte, &ccedil;ocuklarının bu şefkatli dedenin sevgisinden mahrum kalmaları Hz. Fatıma&#39;yı pek &uuml;zm&uuml;şt&uuml;r. Nitekim bazen &ccedil;ocuklarını severken; &quot;Sizi herkesten &ccedil;ok seven dedeniz nerede şimdi? Sizi yerde g&ouml;rmeye dayanamayıp hemen kucağına alan o şefkatli dedeniz nerede şimdi yavrularım?&quot; dediği bilinmektedir.</p>\n\n<p>\n	Burada sadece annenin değil, başkalarının da duygusal bağlarının &ccedil;ocuk &uuml;zerinde etkili olduğu ve şefkatli bir annenin bu bağlara da &ouml;nem verdiği anlaşılmaktadır.</p>\n\n<h2>\n	&Ccedil;ocuklarla Oynamak</h2>\n\n<p>\n	&Ccedil;ocuklarla oynayıp onlara oyun arkadaşlığı yapmanın fizik&icirc; ve psikolojik faydalarının yanı sıra, &ccedil;ocukların yaratıcılık g&uuml;c&uuml;n&uuml; de artırması a&ccedil;ısından fevkal&acirc;de &ouml;nemli olduğu unutulmamalıdır. Hz. Fatıma&#39;nın y&ouml;ntemlerinden biri de budur. O, &ccedil;ocuklarıyla oynamayı pek sever, onlarla oynarken zihin ve inan&ccedil;larını olumlu y&ouml;nde etkileyip sağlıklı d&uuml;ş&uuml;nmelerini sağlayacak s&ouml;zler ve şiirler s&ouml;ylemeyi ihmal etmezdi. Hz. Hasan&#39;la oynarken, onu havaya atıp tuttuğu ve bunu yaparken şu mazmunlu şiiri okuduğu kayıtlıdır: &quot;Hasan&#39;ım, baban gibi ol sen de/ B&uuml;y&uuml; de, babana benze/ Hakkı kurtar, boynundaki urgandan/ Rabbine ibadet ve ş&uuml;k&uuml;rde bulun her zaman/ O&#39;dur bize b&uuml;t&uuml;n nimetleri bağışlayan/ Zalimlerle dost olma, e mi g&uuml;zel Hasan&rsquo;ım?!&quot;</p>\n\n<h2>\n	Yarışma ve Sağlıklı Rekabet</h2>\n\n<p>\n	Sağlıklı rekabet ve d&uuml;r&uuml;st&ccedil;e yarışma, &ccedil;ocuklarda kendine g&uuml;ven duygusunu geliştirip onlara sorunlardan ka&ccedil;mama ve zorluklarla pen&ccedil;eleşme ruhunu aşılar. Kendisine g&uuml;ven duyan ve zorluklardan korkmayan bir insan, hayatın &ccedil;eşitli merhalelerinde karşılaşabileceği m&uuml;mk&uuml;n zorluklarla y&uuml;z y&uuml;ze geldiğinde teslim olmaz, sorunlarına sırt &ccedil;evirmez, batıla eğilmez, zilleti kabullenmez ve başı dik olarak b&uuml;t&uuml;n zorluklarla boğuşmayı, lekeli olarak rahat yaşamaya tercih eder.</p>\n\n<p>\n	Hz. Fatıma&#39;nın eğitim y&ouml;ntemlerinden biri de işte budur. Hz. Hasan&#39;la Hz. H&uuml;seyin k&uuml;&ccedil;&uuml;k yaşlardayken bir el yazı yarışması tertipler ve kimin yazısının daha g&uuml;zel olduğunu sorarlar annelerine. &Ccedil;ocuklardan hi&ccedil;birinin kırılmasını istemeyen Hz. Fatıma, onları babalarına g&ouml;nderir. Babaları kendisine uzatılan yazılara ş&ouml;yle bir g&ouml;z attıktan sonra ikisinin de g&uuml;zel olduğunu, kendisinin bu yazılardan birini tercih edemeyeceğini, hatta eğer isterlerse dedelerinden de bunu sorabileceklerini s&ouml;yler. &Ccedil;ocuklar Hz. Resulullah&#39;a giderler. Hz. Resulullah bu &ccedil;etin hakemliği Hz. Cebrail&#39;e, o da Hz. İsraf il&#39;e havale eder ve nihayet Allah Teal&acirc;&#39;nın emriyle Hz. İsrafil, bizzat Hz. Fatıma&#39;nın hakemlik etmesi gerektiğini s&ouml;yler. Hz. Fatıma il&acirc;h&icirc; bir ilhamla, taneleri tek rakamlı olan gerdanlığındaki boncukları yere d&ouml;kerek en fazla taneyi getirenin bu yarışmayı kazanacağını a&ccedil;ıklar. &Ccedil;ocuklar yine eşit sayılarda boncuk taneleri ve birer yarım boncuk getirirler. Cebrail, Allah&#39;ın emriyle boncuklardan birini ikiye ayırmış ve bu yarışmada taraflardan hi&ccedil;birinin &quot;kaybeden taraf&quot; olmamasını sağlamıştı. Aynı &ccedil;atı altında yaşayan kardeşler arasında birlik sağlamak ve &ccedil;ocuklar arasında ayırım g&ouml;zetmemek gerektiği konusunda fevkal&acirc;de &ouml;ğretici bir vak&#39;adır bu.</p>\n\n<h2>\n	&Ccedil;ocukların Kişiliğine Değer Vermek</h2>\n\n<p>\n	Hi&ccedil; kimse kendisini bir hi&ccedil; olarak g&ouml;rmek ve bir hi&ccedil; olarak g&ouml;r&uuml;lmek istemez. Bu kural &ccedil;ocuklarda da b&ouml;yledir.</p>\n\n<p>\n	Hz. Fatıma&#39;nın evinde &ccedil;ocuklara saygı g&ouml;sterilir, onların g&ouml;r&uuml;şleri alınarak kişiliklerinin sağlamlaşması sağlanırdı. Ehl-i Beyt rivayetlerinde ge&ccedil;en şu hadise ger&ccedil;ekten de &ouml;ğreticidir:</p>\n\n<p>\n	Hz. Resulullah sevgili kızı Hz. Fatıma&#39;nın evine gelmişti. Evde, babasına ikram edebilecek hi&ccedil;bir şeyi olmayan Hz. Fatıma&#39;nın bu duruma pek &uuml;z&uuml;lmesi ve mahcup olması &uuml;zerine Hz. Resulullah m&uuml;barek ellerini semaya a&ccedil;ıp Rabb&rsquo;inden cennet rızkı istedi. bu sırada Hz. Cebrail inerek; &quot;Ya Resulallah!&quot; dedi, &quot;Rabb&rsquo;imin sana &ouml;zel sel&acirc;mı var; siz, Ali, Fatıma ve &ccedil;ocukların cennetten istediğiniz her şeyi hemen hazır etmemi buyurdu, ne istersiniz?&quot; Hz. Peygamber-i Ekrem bunu Ehl-i Beyt&#39;ine bildirdi, kimseden ses &ccedil;ıkmadı. Bu sırada Hz. İmam H&uuml;seyin; &quot;Benim se&ccedil;memi ister misiniz?&quot; diye sordu. &quot;Elbette!&quot; dediler, &quot;Sen neyi se&ccedil;ersen, kabul ediyoruz, haydi siparişini ver bakalım!&quot;</p>\n\n<p>\n	İsl&acirc;m&icirc; metinlerde ge&ccedil;en bu olay, onca ulv&icirc; ve melekut&icirc; anlarda bile &ccedil;ocukların g&ouml;r&uuml;şlerine &ouml;nem verip onların kişiliğine saygı duymanın Ehl-i Beyt okulunun eğitim sisteminde ne denli &ouml;nem taşıdığını vurgulaması a&ccedil;ısından bir hayli ilgin&ccedil;tir.</p>\n\n<h2>\n	Hz. Fatıma (s.a) &Ccedil;ocukları D&ouml;vmezdi</h2>\n\n<p>\n	Teşvik ve &ouml;d&uuml;llendirme y&ouml;nteminin, ceza ve dayaktan &ccedil;ok daha olumlu sonu&ccedil;lar verdiği ve dayağın olumsuz neticeler getirdiği ger&ccedil;eği, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında yeterince netleşmiş bulunmaktadır.</p>\n\n<p>\n	Hz. Fatıma&#39;nın &ccedil;ocuklarını d&ouml;vd&uuml;ğ&uuml; veya onlara sert fizik&icirc; cezalar uyguladığına dair bir tek vak&#39;a yoktur tarihte.</p>\n\n<p>\n	Dahası, Ehl-i Beyt İmamlarından ulaşan rivayetlerde bu y&ouml;ntem a&ccedil;ık&ccedil;a men edilmiştir.</p>\n\n<p>\n	&Ccedil;ocuğunun elinden gına gelen bir baba, Hz. İmam Rıza&#39;ya durumu a&ccedil;tığında; &quot;Onu d&ouml;vme! Mecbur kalırsan, ona k&uuml;s&uuml;l&uuml; ve dargın davranabilirsin, ama bu da uzun s&uuml;rmemelidir!&quot; buyurur.</p>\n\n<h2>\n	&Ccedil;ocuklara İbadetin &Ouml;nemini Aşılamak</h2>\n\n<p>\n	Resulullah&rsquo;ın kızı Hz. Fatıma&#39;nın eğitim y&ouml;ntemleri arasında en dikkat &ccedil;ekici olanı, &ccedil;ocuklara k&uuml;&ccedil;&uuml;k yaşlardan itibaren Allah sevgisini aşılamak, onlara namaz ve orucu &ouml;ğretmek ve ibadete &ouml;nem vermelerini sağlamaktır.</p>\n\n<p>\n	Mesel&acirc; Kadir gecelerinde &ccedil;ocuklarını b&uuml;t&uuml;n gece uyanık kalmaya ve sabaha kadar ibadetle meşgul olmaya hazırlamak i&ccedil;in onları g&uuml;nd&uuml;z yatırır, uyku basmaması i&ccedil;in hafif yemekler yedirirdi. Kadir gecelerine fevkal&acirc;de &ouml;nem verdiği ve bu gecelerde evde kimsenin uyumasına izin vermediğini, &quot;Kadir gecesinin bereketlerinden kendisini mahrum bırakan biri ger&ccedil;ek anlamda mahrumdur&quot; buyurduğu kaydedilmiştir.</p>\n\n<p>\n	Hz. Fatıma&#39;nın bu konudaki yaptırım ve eğitim y&ouml;ntemi unutulmamalı ve Kadir gecelerinde uyumasına izin verilmeyen Hasan ile H&uuml;seyin&#39;in hen&uuml;z on yaşına bile basmamış birer &ccedil;ocuk oldukları hatırlanmalıdır.</p>\n\n<h2>\n	&Ccedil;ocuklar Arasında Adaletle Davranma</h2>\n\n<p>\n	&Ccedil;ocuklar arasında ayrım g&ouml;zetilmemeli, hepsine adaletle davranmalı, sevgi ve şefkati eşit olarak paylamalıdır. Birine daha fazla sevgi duyulsa bile bunu belli etmemek gerekir.</p>\n\n<p>\n	Hz. Fatıma&#39;nın hayatında bu tutumun da bir &ouml;rneği vardır; İsl&acirc;m&icirc; metinlerde ş&ouml;yle bir hadise anlatılır:</p>\n\n<p>\n	&quot;K&uuml;&ccedil;&uuml;k yaşta olan Hz. Hasan&#39;la Hz. H&uuml;seyin g&uuml;reşiyor. Hz. Resulullah bu g&uuml;reşte Hz. Hasan&#39;ın tarafını tutarak s&uuml;rekli onu teşvik ediyordu. Bunu g&ouml;ren Hz. Fatıma, Hz. Resulullah&#39;a neden Hasan&#39;ın tarafını tuttuğunu sorduğunda &ccedil;ocuklar arasında ayrım yapmayışıyla &uuml;nl&uuml; olan Allah Resul&uuml;; &quot;Sen, dostum Cebrail&#39;in H&uuml;seyn&#39;in tarafını tuttuğunu ve s&uuml;rekli H&uuml;seyn&#39;i teşvik ettiğini g&ouml;rm&uuml;yor musun?&quot; buyurdular, &quot;Bu durumda bana da Hasan&#39;ın tarafını tutmak d&uuml;şer, değil mi?&quot;</p>\n\n<p>\n	İlim ve terbiyeyi y&uuml;celer y&uuml;cesi Hak Teal&acirc; hazretlerinden alan bu vahiy ailesinin &ccedil;ocuklar arasında ayırım g&ouml;zetilmemesi gerektiği konusunda b&uuml;t&uuml;n bir beşeriyete verdiği anlamlı bir derstir bu.</p>\n\n<h2>\n	H&uuml;rriyetini Zedelemeden &Ccedil;ocukları Kontrol Etmek</h2>\n\n<p>\n	&Ccedil;ocukların eğitim ve terbiyesinde en &ouml;nemli etkenlerden biri de, onların davranış ve yaşamlarını dolaylı olarak kontrol etmek, onlara karşı kayıtsız kalmamaktır. Bunun, h&uuml;rriyeti zedelemek olmadığı, bilakis bu yolla insan&icirc; h&uuml;rriyetin de garanti altına alınmış olacağının bilinmesi gerekir.</p>\n\n<p>\n	Ebeveyn, &ccedil;ocukların eve geliş-gidiş saatlerini, kimlerle arkadaşlık kurduklarını dikkatle kontrol etmek durumundadır. Bu hususta yapılacak bir ihmalk&acirc;rlığın pahalıya mal olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&Ccedil;ocuğuna bu dikkati g&ouml;stermeyen ve onun tedirginliğini duymayan bir annenin ne kadar tehlikeli bir sorumsuzluğu &uuml;stlendiği apa&ccedil;ık ortadadır.</p>\n\n<p>\n	&quot;Hz. Fatıma (s.a)&rsquo;ın tedirgin bir şekilde kapı ardında beklediğini g&ouml;ren Hz. Resulullah (s.a.a) bunun nedenini sorar. Hazret-i Fatıma (s.a); &quot;&Ccedil;ocuklar &ccedil;ıkalı epey oldu, h&acirc;l&acirc; d&ouml;nmediler.&quot; diyerek cevap verir ve tedirginliğini gizleyemez. Bunun &uuml;zerine Hz. Resulullah (s.a.a) hemen &ccedil;ocukları aramaya koyulur ve &ccedil;ok ge&ccedil;meden onların Cebel Mağarası yakınlarında oynamakla meşgul olduklarını farkeder, ikisini de şefkatle okşayıp annelerine getirir...&quot;</p>\n\n<p>\n	İsl&acirc;m&icirc; metinlerden se&ccedil;tiğimiz bu &ouml;rnekler, din-i m&uuml;bin-i İsl&acirc;m&rsquo;ın b&uuml;y&uuml;k kadını Hz. Fatıma&#39;t&uuml;z-Zehra (s.a)&rsquo;ın annelik hasletleri deryasından alınan bir testi misali na&ccedil;izdir, ama tefekk&uuml;r ehli i&ccedil;in eğitim sahasında bunların birer kilometre taşı olacağına da hi&ccedil; kuşku yoktur.</p>\n\n<p>\n	Bu u&ccedil;suz bucaksız deryadan testisini doldurabilen m&uuml;minlerin saadet ehli olduğu bilinmelidir. Bu m&uuml;minlerin duası ve Rabb&#39;ul-&acirc;lemin&#39;in mağfiret ve rahmetine mazhar olmak umuduyla...</p>\n\n<p>\n	&nbsp;</p>','Hz. Fatıma (s.a)\' ın Özel Eğitim Yöntemleri','','publish','closed','open','','hz-fatima-s-a-in-ozel-egitim-yontemleri','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2716',0,'post','',0),(2717,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<h1>\n	5. B&ouml;l&uuml;m</h1>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"right\">\n	Cafer BENDİDERYA</p>\n\n<p>\n	Eğer sen onca b&uuml;y&uuml;kl&uuml;k ve erişilmezliğe sahip Fatıma ve ben de olduk&ccedil;a &ccedil;abuk kırılan &ouml;ks&uuml;z bir kalbe sahip Hasan olmasaydım dahi, senin &ldquo;ağlamamam&rdquo; yolundaki isteğini yerine getirebilmem yine de m&uuml;mk&uuml;n olmayacaktı anne...</p>\n\n<p>\n	Ben sırf bir &ccedil;ocuk, sen de sırf bir anne olsaydın bile, kalbime &uuml;z&uuml;lmemesini ve g&ouml;zlerime ağlamamasını s&ouml;ylemem m&uuml;mk&uuml;n olmayacaktı yine de!</p>\n\n<p>\n	Kaldı ki, sen sırf bir &ldquo;anne&rdquo; değilsin; &ldquo;Fatıma&rdquo;sın da aynı zamanda... Dedem Hz. Resulullah&rsquo;ın (s.a.a) <strong>&ldquo;v&uuml;cudumun par&ccedil;ası, g&ouml;z&uuml;m&uuml;n ışığı&rdquo;</strong> dediği biricik &ldquo;Zehra-yı Athar&rdquo;, &ldquo;Seyyidet&uuml; Nis&acirc;&rsquo;il-&Acirc;lem&icirc;n&rdquo;, vahyin alıcısından geriye kalan en yakın ve en mahrem yeg&acirc;ne emanettin sen!</p>\n\n<p>\n	Allah ve Resul&uuml;&rsquo;n&uuml;n seveni ve sevilenisin sen!</p>\n\n<p>\n	Allah ve Resul&uuml;&rsquo;n&uuml;n seni ne kadar sevdiğini kim bilebilir?!</p>\n\n<p>\n	Neredeyse Peygamber Bil&acirc;l&rsquo;i &ccedil;ağırıp her ezandan sonra &ldquo;Muhmmed, Fatıma&rsquo;yı &ccedil;ok seviyor; Allah ve Resul&uuml; &ccedil;ok seviyor onu&rdquo; demesini emredecekti doğrusu...</p>\n\n<p>\n	Evet, Allah Resul&uuml; pek, ama pek &ccedil;ok severdi seni. Ve senin ona olan sevgi ve tutkunluğunuysa bilmeyen yok zaten. Nitekim o &ldquo;&Uuml;mm&uuml; Eb&icirc;h&acirc;&rdquo; diye &ccedil;ağıracak ve &ldquo;Babasının Annesi&rdquo; diye hitap edecekti sana. Onu kaybettikten sonra bir kez olsun y&uuml;z&uuml;n&uuml;n g&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;rmemiştir kimseler senin... Ve onun aramızdan ayrılışından sonra hep ağlaman, d&uuml;şmanı &ccedil;ileden &ccedil;ıkarmıştı.</p>\n\n<p>\n	Her ne kadar hicretin &uuml;&ccedil;&uuml;nc&uuml; yılında d&uuml;nyaya geldiysem de hicretten &ouml;nce de, hicretten sonra da hep g&ouml;rd&uuml;m senin neler &ccedil;ektiğini ve nasıl bir &ldquo;sabır, diren&ccedil; ve ş&uuml;k&uuml;r&rdquo; &ouml;rneği sergilediğini... Bu nedenle de dedem Resulullah&rsquo;ın irtihalinden sonra onca yalnız ve garip bir h&acirc;lde &ldquo;Beyt&rsquo;&uuml;l-Ahz&acirc;n&rdquo;ına kapanıp duyanın ciğerini k&uuml;l eden o yakıcı sesinle ağlayıp sızlamana hak veriyorum anne.</p>\n\n<p>\n	Ah... Dedem... Resulullah... D&uuml;nyaya gelişim ve onun beni kundaktayken şefkatle sevip okşamaları bile g&uuml;n gibi aklımdadır h&acirc;l&acirc;.</p>\n\n<p>\n	Peygamberlerin en azizi olan dedem senin ilk &ccedil;ocuğunu bir an &ouml;nce g&ouml;rebilmek i&ccedil;in fevkal&acirc;de bir iştiyak ve sevgiyle eve koşmuş ve beni kundaklanmış olarak kollarına verdiklerinde hemen m&uuml;barek kaşlarını &ccedil;atarak:</p>\n\n<p>\n	&ldquo;Bebeği sarı renk kundağa sarmayın dememiş miydim?&rdquo; diye buyurmuştu.</p>\n\n<p>\n	Dedem Resulullah defalarca tembihlemiş, ama ebeye yardımcı olan kadıncağız unutuvermişti. İşte beni bembeyaz &ouml;rt&uuml;ler i&ccedil;inde dedeme vermişlerdi.</p>\n\n<p>\n	Dedem sevincinden &ouml;yle g&uuml;lm&uuml;şt&uuml; ki, bembeyaz dişleri g&ouml;r&uuml;nm&uuml;ş ve alnımı, g&ouml;zlerimi ve dudaklarımı &ouml;p&uuml;c&uuml;klere boğarak:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! demişti. Ben pek sevmekteyim bu bebeği!&rdquo; Sonra da kulaklarıma ezanla ikame okuyup senden ve babamdan:</p>\n\n<p>\n	&mdash; Adını ne koydunuz? diye sormuştu.</p>\n\n<p>\n	Siz:</p>\n\n<p>\n	&mdash; &Ccedil;ocuğumuza isim koyma hususunda Allah Resul&uuml;&rsquo;nden &ouml;ne ge&ccedil;meyiz asla! diye cevap verince ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&mdash; Ben de bu hususta Rabb&rsquo;imden &ouml;nce ge&ccedil;mem!</p>\n\n<p>\n	Derken Cebrail gelmiş ve Allah Azze ve Celle&rsquo;nin benim i&ccedil;in se&ccedil;tiği ismi getirmişti: Hasan!</p>\n\n<p>\n	Ve bunun Hz. Harun&rsquo;un ilk oğlunun İbran&icirc;ce&rsquo;deki ismi &ldquo;Şeber&rdquo;in Arap&ccedil;a&rsquo;daki karşılığı olduğunu vurgulamıştı sevgili Cebrail.</p>\n\n<p>\n	Bunları h&acirc;l&acirc; unutmuş değilim anne! Hatırladığımda iliklerime kadar hasretle kavruluyorum! Bir hoş olduğum asıl anlar, eşsiz şefkatinle beni sevip okşarken s&ouml;ylediğin maniler ve ninnileri duyduğum anlardı. Hani ş&ouml;yle derdin:</p>\n\n<p>\n	&ldquo;Babana benze Hasan&rsquo;ım, onun gibi ol!</p>\n\n<p>\n	Hakkı kurtar boynundaki ipten.</p>\n\n<p>\n	Rahman Rabb&rsquo;ime ibadet et daima</p>\n\n<p>\n	Uzak dur daima kin g&uuml;denlerden.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Evet anne... Senin o ruhumu okşayan şiirlerinle ninnilerini unutmayan ben; Rabb&rsquo;inle halvetlerdeki o m&uuml;nacat ve yakarışlarını unutur muyum hi&ccedil;?! Hani Rabb&rsquo;ine yalvarırdın ya:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! Arşın ve onu y&uuml;celtenin h&uuml;rmetine, vahyin ve onu nazil buyuranın h&uuml;rmetine, Peygamber&rsquo;in ve ona vahiy getirenin h&uuml;rmetine, K&acirc;be&rsquo;nin ve onu kuranın h&uuml;rmetine!</p>\n\n<p>\n	Ey b&uuml;t&uuml;n sesleri duyan! Ey b&uuml;t&uuml;n kaybedilenleri bulup getirecek olan ve ey mahlukatı &ouml;ld&uuml;rd&uuml;kten sonra diriltecek olan! Muhammed ve Ehl-i Beyt&rsquo;ine sel&acirc;m ve sal&acirc;t g&ouml;nder! Doğudan batıya d&uuml;nyadaki b&uuml;t&uuml;n m&uuml;min erkek ve kadınlara ve bu c&uuml;mleden olmak &uuml;zere de bizlere katından yakın zamanda işlerimizde kolaylık ve ferahlık l&uuml;tfeyle! Şahadet ederim ki bir tek Allah&rsquo;tan gayrı il&acirc;h yoktur. Muhammed (s.a.a) senin el&ccedil;in ve kulundur; Allah&rsquo;ın sel&acirc;mı ona ve onun p&acirc;k ve mutahhar evl&acirc;tlarına!&rdquo; <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Veya senin dilinden hi&ccedil; d&uuml;ş&uuml;rmediğin şu duan:</p>\n\n<p>\n	&ldquo;Ş&uuml;k&uuml;r ve sabır anında, namazda ve zek&acirc;tta, geceleri sabaha kadar yapılan zikir ve ibadette, saadet ve berekette, rahmet ve artırmada, nimet ve keramette, farzların edasında, mutlulukta ve kederde, neşede ve gamda, musibette ve bel&acirc;da, g&uuml;&ccedil;l&uuml;kte ve rahatlıkta, zenginlikte ve fakirlikte; her zamanda, her mek&acirc;nda ve her durumda hamd ve sena Allah&rsquo;a mahsustur; O&rsquo;nu daima tesbih ederim ben...&rdquo;</p>\n\n<p>\n	Anne... B&ouml;ylesine bir &ldquo;Fatıma&rdquo; olan seni sevmemek elde mi?! Senden nasıl vazge&ccedil;er insan?! Hi&ccedil; unutmam, bir defasında gece namazından sonra fevkal&acirc;de il&acirc;h&icirc; bir h&acirc;let-i ruhiyeyle duaya koyulmuş, Allah korkusundan titreyerek yakarıp durmuş; ama kendin i&ccedil;in veya bizim i&ccedil;in bir şey s&ouml;ylememiştin. Sabahleyin dayanamayıp o gece sabaha kadar seni izlediğimi s&ouml;ylemiş ve:</p>\n\n<p>\n	&mdash; Anne! demiştim, Neden hep başkaları i&ccedil;in dua ettin? Ya kendin? Ya biz?!</p>\n\n<p>\n	Ve sen, g&ouml;zyaşlarının iz bıraktığı y&uuml;z&uuml;n&uuml; bana &ccedil;evirip:</p>\n\n<p>\n	&mdash; Yavrucuğum! &Ouml;nce komşunun evi, sonra kendi evimiz; &ouml;nce başkaları, sonra biz! demiştin.</p>\n\n<p>\n	Ve bu, senin hayat parolan, yaşam tarzındı &ouml;mr&uuml;n&uuml;n sonuna kadar.</p>\n\n<p>\n	Esasen hi&ccedil; kendini d&uuml;ş&uuml;nmedin ki sen... Tepeden tırnağa fedak&acirc;rlık, tepeden tırnağa &ouml;zveri... En g&uuml;zel &ouml;rnektin sen c&ouml;mertlik ve bağışta...</p>\n\n<p>\n	Ben ve H&uuml;seyin hastalandığımızda babamla sen, iyileşmemiz i&ccedil;in &uuml;&ccedil; g&uuml;n art arda oru&ccedil; tutmuş ve her &uuml;&ccedil; g&uuml;nde de iftarlıklarınızı başkasına bağışlamıştınız; hatırlıyor musun anne?...</p>\n\n<p>\n	Kardeşim H&uuml;seyin&rsquo;le ben ateşler i&ccedil;inde yatıyorduk hani... Babamla sen pervaneler misali tel&acirc;şla etrafımızda d&ouml;n&uuml;yor, bizi iyileştirebilmek i&ccedil;in elinizden geleni yapıyordunuz.</p>\n\n<p>\n	O sırada dedem Resulullah bizi g&ouml;rmeye geldi. &ldquo;&Ccedil;ocukların iyileşmesi h&acirc;linde Allah&rsquo;a ş&uuml;k&uuml;r ifadesi olarak bir adakta bulunun, bir şeyler nezredin.&rdquo; dedi.</p>\n\n<p>\n	Babamla sen:</p>\n\n<p>\n	&mdash; Sevgili yavrularımız iyileştikten sonra &uuml;&ccedil; g&uuml;n art arda oru&ccedil; tutmayı adıyoruz! dediniz.</p>\n\n<p>\n	Bunun &uuml;zerine H&uuml;seyin&rsquo;le ben yorgun g&ouml;z kapaklarımızı zorlukla aralayarak:</p>\n\n<p>\n	&mdash; Biz de &uuml;&ccedil; g&uuml;n oru&ccedil; tutmayı adıyoruz! dedik.</p>\n\n<p>\n	Bunu s&ouml;ylediğimizde dedem Resulullah eğilip her birimize &uuml;&ccedil;er tatlı &ouml;p&uuml;c&uuml;k kondurdu.</p>\n\n<p>\n	Yaşlı Fizze Hatun da bize katılarak:</p>\n\n<p>\n	&mdash; Şu canlarım ciğerlerim iyileşsinler de ben de oru&ccedil; tutacağım! diye atıldı.</p>\n\n<p>\n	Allah&rsquo;ın l&uuml;tf&uuml; ve sizin dualarınız sayesinde kardeşimle ben iyileştik. İyileştiğimiz ilk g&uuml;n adağımızı yerine getirmeye başlayarak niyetlenip oru&ccedil; tuttuk.</p>\n\n<p>\n	İftar vakti gelip &ccedil;atmıştı. Babamın camiden d&ouml;nmesini bekliyorduk, o gelince hep birlikte sofraya oturup iftar edecektik.</p>\n\n<p>\n	Soframızdaki yeg&acirc;ne yiyecek 5 arpa ekmeğinden ibaretti, her birimize bir ekmek... Arpasını babam bor&ccedil; almış, Fizze &ouml;ğ&uuml;tm&uuml;ş, sen de tandırda pişirmiştin. Mis gibi kokuyorlardı... Ve bir testi su...</p>\n\n<p>\n	Babam geldiğinde sofraya oturmuş ve elimizi tam ekmeklere uzatacağımız sırada kapı &ccedil;alınıvermişti:</p>\n\n<p>\n	&mdash; Sel&acirc;m olsun size ey vahiy ailesi! Ey Ehl-i Beyt-i Resulullah! Fakirim, yoksulum. Sofranızdan bana da bir şeyler verin. Allah sizden razı olsun.</p>\n\n<p>\n	Fakir daha s&ouml;z&uuml;n&uuml; tamamlamadan babamla sen ekmeklerinizi ona vermek &uuml;zere aldınız; kardeşimle ben ve nihayet Fizze de aynı şeyi yaptık. B&uuml;t&uuml;n ekmekleri o fakire verip bundan başka yiyeceğimiz yoktur...&rdquo; diyerek &ouml;z&uuml;r de dilediniz.</p>\n\n<p>\n	Suyla iftar edip o gece hepimiz a&ccedil; midelerle yastığa koyduk başımızı.</p>\n\n<p>\n	Ertesi g&uuml;n de aynı olay oldu. Tam iftar vakti; bu sefer de bir yetim &ccedil;almıştı kapıyı. Beş ekmeğin beşini de ona vermiş ve yine suyla iftar edip yatmıştık.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n, a&ccedil;lığımıza bir de zaaf ge&ccedil;irmemiz eklenmiş, ama bu bile, b&uuml;t&uuml;n ekmeklerimizi, kapıyı &ccedil;alan esire vermemizi engelleyememişti.</p>\n\n<p>\n	O gece ben ve k&uuml;&ccedil;&uuml;k kardeşim H&uuml;seyin ge&ccedil;irdiğimiz zaafa dayanamayıp bayılmıştık. Senin de h&acirc;lin bizden pek farklı değildi aslında.</p>\n\n<p>\n	G&ouml;zlerin iyiden iyiye &ccedil;ukura inmiş, a&ccedil;lıktan g&ouml;zlerinde fer, dizlerinde takat kalmamıştı. A&ccedil;lığını unutmak i&ccedil;in namaza durmuştun uzun uzadıya.</p>\n\n<p>\n	&Ouml;teden beri a&ccedil;lığa alışkın olan babamdı bir tek bu durumdan pek etkilenmeyen. Dağlar gibi dimdik ve g&uuml;&ccedil;l&uuml;yd&uuml; h&acirc;l&acirc;. Ama H&uuml;seyin&rsquo;le benim a&ccedil;lıktan kendimizden ge&ccedil;memiz babamı &ccedil;ok &uuml;zm&uuml;şt&uuml;.</p>\n\n<p>\n	Bizi o h&acirc;limizle bile mesrur edebilecek tek şey, sevgili dedemiz Resulullah&rsquo;ı g&ouml;rmek, onun kucağına atılmaktı.</p>\n\n<p>\n	Babamın dedemiz Resulullah&rsquo;ı g&ouml;rmeye gitmemizi &ouml;nermesi, k&uuml;&ccedil;&uuml;k H&uuml;seyin&rsquo;le beni heyecanlandırmaya yetmişti. Neşeyle yerimizden fırlayıp babamızın elinden tutarak dedeme gittik.</p>\n\n<p>\n	Dedem bizim h&acirc;limizi g&ouml;r&uuml;nce alt &uuml;st oldu; g&ouml;zleri dolmuş, sesi kısılmıştı. Hemen seni sordu; sormakla da yetinmeyip; &ldquo;Kalkın, eve gidelim&rdquo; dedi, &ldquo;Fatıma&rsquo;m kim bilir ne h&acirc;ldedir şimdi?!&rdquo;</p>\n\n<p>\n	Yolda hep Allah&rsquo;a yakarıyor ve ş&ouml;yle mırıldanıyordu:</p>\n\n<p>\n	&mdash; Allah&rsquo;ım! Ya Rabb&rsquo;im! Şahit ol... Bunlar senin rızanı kazanabilmek i&ccedil;in neler yapmada, bak... Senin aşkınla kendilerinden ge&ccedil;miş bunlar ya Rabbi!</p>\n\n<p>\n	Eve geldik. Sen namaz kılmaktaydın h&acirc;l&acirc;. Dedem karnının sırtına yapıştığını, a&ccedil;lık ve zaaftan g&ouml;zlerinin &ccedil;ukura inmiş, dizlerinin titremekte olduğunu g&ouml;r&uuml;nce, kendisini tutamayıp sana sarıldı, hı&ccedil;kıra-hı&ccedil;kıra ağladı. Allah Resul&uuml;&rsquo;n&uuml;n bu kadar rahatsız olduğu bir anda Cebrail&rsquo;den başkası g&ouml;nl&uuml;n&uuml; alamazdı onun. Ve geldi... Ne gelişti o &ouml;yle...</p>\n\n<p>\n	Cebrail Peygamber&rsquo;i sel&acirc;mlayıp, bu evin halkına Allah Teala tarafından &ouml;zel bir hediye ve b&uuml;y&uuml;k bir m&uuml;jde getirdiğini s&ouml;yledi. Bu hediyeyi bizzat getirmiş olmaktan dolayı fevkal&acirc;de memnun g&ouml;r&uuml;n&uuml;yordu. &Ouml;yle ki, g&uuml;l&uuml;ş&uuml;n&uuml;n kokusu, b&uuml;t&uuml;n evimizi elvan-elvan ıtırlandırmıştı bir anda.</p>\n\n<p>\n	Cebrail&rsquo;in getirdiği o b&uuml;y&uuml;k hediye neydi acaba!</p>\n\n<p>\n	Allah Teala siz &ldquo;oru&ccedil;lular&rdquo;ı ve sizin y&uuml;z&uuml;n&uuml;z suyu h&uuml;rmetine de bizleri &ouml;vm&uuml;şt&uuml;. Allah&rsquo;ın bir kulunu &ouml;vmesinden daha b&uuml;y&uuml;k bir hediye d&uuml;ş&uuml;n&uuml;lebilir mi? İşte:</p>\n\n<p>\n	<strong>&ldquo;... Ş&uuml;phesiz ki iyiler (ebrar), cennet pınarlarından doldurulmuş k&acirc;fur karışımlı kadehler i&ccedil;erler.</strong></p>\n\n<p>\n	<strong>Allah&rsquo;ın h&acirc;lis ve se&ccedil;kin kullarına mahsus olan bu pınarları onlar, diledikleri zaman diledikleri yerlerde &ccedil;ıkarır, akıtırlar.</strong></p>\n\n<p>\n	<strong>Onlar, adaklarını yerine getirirler ve şerri yaygın olup herkesi kaplayan kıyamet g&uuml;n&uuml;nden korkar ve kendi ihtiya&ccedil;ları olduğu h&acirc;lde yiyeceklerini fakire, yetime ve esire bağışlarlar (ve ş&ouml;yle derler):</strong></p>\n\n<p>\n	<strong>&lsquo;Biz, sadece ve sadece Allah&rsquo;ın rızasını kazanmak i&ccedil;in fedak&acirc;rlıkta bulunuyoruz ve sizden hi&ccedil;bir karşılık ve teşekk&uuml;r de beklemiyoruz.</strong></p>\n\n<p>\n	<strong>Biz, asık suratlı ve pek zor g&uuml;n olan o kıyamet g&uuml;n&uuml;nden &ouml;t&uuml;r&uuml; Rabb&rsquo;imizden korkmaktayız.&rsquo;</strong></p>\n\n<p>\n	<strong>Allah da onları b&ouml;yle bir g&uuml;n&uuml;n şerrinden korumuş ve onlara parıltılı bir aydınlık ve sevin&ccedil; vermiştir.</strong></p>\n\n<p>\n	<strong>Ve onları sabretmeleri dolaysıyla cennetle ve ipekle &ouml;d&uuml;llendirmiştir.</strong></p>\n\n<p>\n	<strong>Orada tahtlar &uuml;zerinde yaslanıp dayanırlar. Onlar orada ne yakıcı bir g&uuml;neş ve ne de dondurucu bir soğuk g&ouml;r&uuml;rler.</strong></p>\n\n<p>\n	<strong>Meyvelerin g&ouml;lgeleri onlara pek yakın ve devşirilmeleri kolaylaştırıldık&ccedil;a kolaylaştırılmıştır.</strong></p>\n\n<p>\n	<strong>&Ccedil;evrelerinde g&uuml;m&uuml;şten billur kaplar, kupalar dolaştırılır.</strong></p>\n\n<p>\n	<strong>G&uuml;m&uuml;şten billur kaplar ki, onları belli bir &ouml;l&ccedil;&uuml;yle takdir etmişlerdir.</strong></p>\n\n<p>\n	<strong>Orada onlara bir kadeh i&ccedil;irilir ki, karışımı zencefildir.</strong></p>\n\n<p>\n	<strong>Bir pınar ki, orda &ldquo;selsebil&rdquo; olarak adlandırılır.</strong></p>\n\n<p>\n	<strong>&Ccedil;evrelerinde gen&ccedil;likleri ve din&ccedil;likleri ebed&icirc; kılınmış civanlar dolaşır durur; onları g&ouml;rd&uuml;ğ&uuml;n zaman sa&ccedil;ılmış birer inci sanırsın.</strong></p>\n\n<p>\n	<strong>Nereye baksan, bir nimet ve b&uuml;y&uuml;k bir m&uuml;lk g&ouml;r&uuml;rs&uuml;n.</strong></p>\n\n<p>\n	<strong>&Uuml;zerlerinde hafif ipekten ve ağır işlenmiş atlastan yeşil elbiseler vardır. G&uuml;m&uuml;şten bileziklerle bezenmişlerdir. Ve Rableri onlara tertemiz bir şarap i&ccedil;irmiştir (ve ş&ouml;yle demiştir):</strong></p>\n\n<p>\n	<strong>&lsquo;Ş&uuml;phesiz, bu sizin i&ccedil;in bir m&uuml;k&acirc;fattır. Sizin (Allah yolunda) zorluklara katlanıp &ccedil;aba harcamanız ş&uuml;kre değer, meşkur ve makbul g&ouml;r&uuml;lm&uuml;şt&uuml;r.&rsquo;...&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar senin y&uuml;z&uuml;n&uuml;n suyu h&uuml;rmetine bize ulaşan il&acirc;h&icirc; bereketlerdi anne... &Ccedil;ocuklarımıza ulaşacak bereketlerin de hayır vesilesi yine sensin, sen...</p>\n\n<p>\n	Sen anne... N&uuml;b&uuml;vvetin kızı, vel&acirc;yetin eşi ve imametin annesisin...</p>\n\n<p>\n	Ve biz bug&uuml;n, b&ouml;ylesine bir azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; kaybediyoruz artık. Bir tek biz değil, b&uuml;t&uuml;n k&acirc;inat mateme boğulmuş durumda bug&uuml;n. G&ouml;k ansızın yarılıp tepemize inse, dağlar keder ve &uuml;z&uuml;nt&uuml;den ansızın par&ccedil;alanıp tuzla buz olsa, hi&ccedil; şaşılmaz bug&uuml;n.</p>\n\n<p>\n	Sana ağlamamak elde mi anne?!</p>\n\n<p>\n	Senin &ouml;ks&uuml;z&uuml;n olanların ağlamaması m&uuml;mk&uuml;n m&uuml; anne?!</p>\n\n<p>\n	Dedem Resulullah&rsquo;ın (s.a.a) irtihalinde matemler i&ccedil;inde okuduğun o yanık şiirlerini &ccedil;ağrıştırıyorsun şimdi gidişinle:</p>\n\n<p>\n	&ldquo;B&ouml;yle bir dert hi&ccedil; gelmemişti başa</p>\n\n<p>\n	Kalbim durur herh&acirc;lde, bu elemle baba!</p>\n\n<p>\n	Dertlerim artmakta vallahi g&uuml;nbeg&uuml;n</p>\n\n<p>\n	G&ouml;zyaşlarım durmaz, hep ağlarım sana baba!</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bihar&rsquo;ul-Envar, c. 43, s. 286.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - M&uuml;hec&rsquo;&uuml;d-Deavat, s. 177.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - S&ouml;z konusu &uuml;&ccedil; g&uuml;nl&uuml;k oru&ccedil; ve fakir, yetim ve esire bağış olayı &uuml;zerine Ehl-i Beyt hakkında inen bu muazzam ayetler, İnsan Suresi&rsquo;nin 5-22. ayetleridir.</p>\n	</div>\n</div>','Hz. Fatıma’nın Çileli Hayatı - 5','','publish','closed','open','','hz-fatimanin-cileli-hayati-5','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2717',0,'post','',0),(2718,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p style=\"text-align: right;\">\n	Musa ALBAYRAK</p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in meşhur ve eski tarih&ccedil;isi İbn-i Tayfur diye meşhur olan Ahmed ibn-i Ebi Tahir, &quot;Belağat-&uuml;n Nis&acirc;&quot; kitabında Abdullah ibn-i Hasan&#39;dan, o da kendi senediyle babalarından (s.a.) ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&quot;Ebu Bekir, Fedek arazisini Fatıma&#39;dan almayı kararlaştırdığında bu haber Hz. Fatıma&#39;ya ulaştı. Baş&ouml;rt&uuml;s&uuml;n&uuml; başına &ouml;rt&uuml;p &ccedil;arşafını b&uuml;r&uuml;nd&uuml; ve yakınlarının hanımlarından ve hizmet&ccedil;ilerinden oluşan bir grup hanımın eşliğinde hareket etti. Y&uuml;r&uuml;rken etekleri yere &ccedil;ekilirdi, y&uuml;r&uuml;y&uuml;ş&uuml; Hz. Resullullah&#39;ın (s.a.a) y&uuml;r&uuml;y&uuml;ş&uuml;nden farksızdı. Gelip Ebu Bekir&#39;in bulunduğu yere ulaştı. Ebu Bekir Muhacirler ve Ensardan oluşan bir kalabalığın i&ccedil;erisinde bulunuyordu. Hz. Fatıma&#39;yla halk arasında bir perde asıldıktan sonra Hz. Fatıma Resulullah&#39;ın mezarının başında oturdu ve hı&ccedil;kırarak ağlamaya başladı. Oradakiler de onun ağlamasıyla ağlamaya başladılar. Meclisi b&uuml;y&uuml;k bir h&uuml;z&uuml;n kapladı. Sonra Hz. Fatıma (s.a) ağlamayı kesip biraz &ouml;ylece sessiz durdu. Halkın figanı dinip galeyanı yatışınca, Allah&#39;a hamd ve sena edip Resul&uuml;&#39;ne salatu sel&acirc;m g&ouml;ndererek s&ouml;ze başladı.... Halk tekrar ağlamaya başladılar; durduklarında konuşmasını s&uuml;rd&uuml;rerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Allah&#39;a hamd olsun, verdiği nimetleri i&ccedil;in ve O&rsquo;na ş&uuml;k&uuml;rler olsun, ilham ettiği hidayetlerden &ouml;t&uuml;r&uuml; ve O&rsquo;na senalar olsun, sunmuş olduğu eşsiz ve benzersiz yaygın ihsanları ve verdiği bol ve k&acirc;mil bağışları ve l&uuml;tfettiği tam nimetleri i&ccedil;in. Nimetleri, sayılmayacak kadar fazladır; nimetlerinin s&uuml;rekliliği, ş&uuml;k&uuml;rlerini imkansız kılar; ebedi oluşu da onları idrak olunabilirlikten ırak eder. O, nimetlerini daha da arttırmak i&ccedil;in kullarını ş&uuml;kretmeye &ccedil;ağırdı, nimetlerini bollaştırarak da mahlukatından kendisine hamd etmelerini istedi ve (kıyamette) benzerlerine davet ederek ihsanını (salih insanlara) iki kat kıldı.</p>\n\n<p>\n	Şah&acirc;det ederim ki, Allah&#39;tan başka bir ilah yoktur; tektir; ortağı yoktur; O Allah ki, ihlası, tevhid kelimesinin te&#39;vili (esas ve &ouml;z&uuml;) kılmış, kalplere O&rsquo;na bağlılığı yerleştirmiş, fikirler O&rsquo;nunla aydınlanmıştır. O Allah ki, g&ouml;zler O&rsquo;nu g&ouml;remez, diller O&rsquo;nu vasfedemez, akıllar O&rsquo;nu kavrayamaz. O Allah ki, &ouml;nceden olan bir şeye dayanmadan, bir eş ve benzere &ouml;yk&uuml;nmeden, yaratmaya muhta&ccedil; değilken, kendisi i&ccedil;in bir yarar ve &ccedil;ıkar s&ouml;z konusu değilken, sadece hikmetinin sağlamlığını bildirmek, itaati hususunda uyarmak, kudretini aşikar etmek, mahlukatını kulluğa &ccedil;ağırmak ve &ccedil;ağrısını g&uuml;&ccedil;l&uuml; kılmak i&ccedil;in kendi g&uuml;&ccedil; ve meşiyetiyle her şeyi var etti. Sonra da kullarını kendi gazabından korumak ve onları cennetine sevk etmek i&ccedil;in itaati karşısında m&uuml;kafatı ve isyanı karşısında da azabı vaat etti. Ve şah&acirc;det ederim ki, babam Muhammed (s.a.a) O&rsquo;nun kulu ve Resul&uuml;&rsquo;d&uuml;r. Allah, onu peygamber olarak g&ouml;ndermeden &ouml;nce beğendi, yaratmadan &ouml;nce se&ccedil;ti ve meb&#39;us kılmadan &ouml;nce -hatta mahluklar gayb aleminde korkun&ccedil; perdeler altında saklıyken ve yokluk sınırının eşiğinde bulunurken- onu Ahmed (yani beğenilmiş) olarak isimlendirdi. &Ccedil;&uuml;nk&uuml; Allah işlerin nihayetini ve hadiselerin akışını bilir ve takdir ettiği şeylerin yerlerine v&acirc;kıftır.</p>\n\n<p>\n	Sonra Allah emrini tamamlamak, h&uuml;km&uuml;n&uuml; icra etmek, kesin mukadderatını infaz etmek i&ccedil;in onu peygamber olarak g&ouml;nderdi.</p>\n\n<p>\n	İnsanlar &ccedil;eşitli dinlere b&ouml;l&uuml;nm&uuml;ş, her grup yarattığı ihtilaf ateşinin &ccedil;evresinde toplanmış, putlara tapıyor, bilerekten O&rsquo;nu inkar ediyorlardı. Allah, babam Muhammed&#39;in (s.a.a) nuruyla karanlıkları aydınlattı, kalplerdeki d&uuml;ğ&uuml;mleri &ccedil;&ouml;zd&uuml;; g&ouml;zlerden şaşkınlık perdelerini giderdi. Babam insanlar arasında hidayet işini &uuml;stlendi, sonunda onları sapıklıklardan kurtardı, k&ouml;r olan g&ouml;zlerini a&ccedil;tı, onları mutedil bir dine hidayet etti, doğru bir yola &ccedil;ağırdı.</p>\n\n<p>\n	Daha sonra Allah, Peygamberi&rsquo;ni, kendi istek ve rağbetiyle bu d&uuml;nyadan alıp kendisine g&ouml;t&uuml;rd&uuml;. B&ouml;ylece Muhammed (s.a.a) bu d&uuml;nyanın zorluklarından kurtulup y&uuml;ksek meleklerin eşliğinde Rabb&#39;inin rızasıyla kuşatıldı ve y&uuml;ce m&uuml;lk sahibi Allah&#39;ın civarına erişti. Allah&#39;ın salatı, sel&acirc;mı, rahmet ve bereketleri, kendi peygamberi ve vahyinin emini ve kulları arasında se&ccedil;tiği ve beğendiği ve razı olduğu babama olsun.&quot;</p>\n\n<p>\n	<strong><em>Sonra mecliste bulunanlara bakarak ş&ouml;yle dedi:</em></strong></p>\n\n<p>\n	&quot;Ey Allah&#39;ın kulları! Sizler O&rsquo;nun emir ve nehiylerinin muhatabı, din ve vahiy ilminin taşıyıcıları, kendi nefisleriniz &uuml;zerindeki eminleri ve dini diğer &uuml;mmetlere ulaştıran el&ccedil;ilerisiniz. Allah tarafından hak bir &ouml;nder (olan Kur&#39;&acirc;n) sizin aranızdadır. O, Allah&#39;ın size sunmuş olduğu bir ahdi ve halef olarak bıraktığı bir h&uuml;ccetidir. O, Allah&#39;ın n&acirc;tık kitabı, s&acirc;dık Kur&#39;&acirc;n&#39;ı, y&uuml;ce nuru, parlak ışığıdır. Delilleri aşikar, sırları m&uuml;nkeşef, a&ccedil;ık, zahirleri aydındır. Ona uyanlara gıpta olunur, o kendisine uyanı Allah&#39;ın rızasına g&ouml;t&uuml;r&uuml;r, ona kulak vereni kurtuluşa sevk eder.</p>\n\n<p>\n	O Kur&#39;&acirc;n vasıtasıyla Allah&#39;ın aydın h&uuml;ccetlerine, a&ccedil;ıklanmış farzlarına, sakındırılmış haramlarına, dikilmiş nişanelerine, yeterli burhanlarına, &ouml;v&uuml;lm&uuml;ş erdemlerine, hibe edilmiş ruhsatlarına ve yazılmış kanunlarına ulaşır.&quot;</p>\n\n<p>\n	<strong><em>Sonra Hz. Fatıma Kur&#39;&acirc;n-ı Kerim&#39;de yer alan şeriatı a&ccedil;ıklayarak ş&ouml;yle buyurdu:</em></strong></p>\n\n<p>\n	&quot;Allah, şirkten arınmanız i&ccedil;in imanı, kibirden uzaklaşmanız i&ccedil;in namazı, nefsin temizlenmesi ve rızkın artması i&ccedil;in zekatı, ihl&acirc;sın sağlamlaşması i&ccedil;in orucu, dini ayakta tutmak i&ccedil;in haccı, kalplerin d&uuml;zelmesi i&ccedil;in adaleti, dinin d&uuml;zene girmesi i&ccedil;in bize itaati, &uuml;mmetin tefrikaya d&uuml;şmemesi i&ccedil;in bizim imametimizi, İslam&rsquo;ın aziz ve &uuml;st&uuml;n olması i&ccedil;in cihadı, İl&acirc;h&icirc; m&uuml;kafatı hakkedebilmek i&ccedil;in sabrı, toplumun maslahatı i&ccedil;in iyiliği emretmeyi, gazaptan korunmak i&ccedil;in ana-babaya iyilik etmeyi, &ouml;mr&uuml;n uzaması ve n&uuml;fusun &ccedil;oğalması i&ccedil;in akrabalarla ilişkiyi kesmemeyi, kanların akıtılmaması i&ccedil;in kısası, mağfirete ehil olmak i&ccedil;in adağı yerine getirmeyi, malların değerinin korunması i&ccedil;in &ouml;l&ccedil;&uuml; ve tartıda tam hakkını vermeyi, lanetten korunmak i&ccedil;in kazif&rsquo;ten (namuslu kadınlara zina isnadında bulunmaktan) sakınmayı, iffet ve emniyeti (toplumda) hakim kılmak i&ccedil;in hırsızlık yapmaktan uzak durmayı, pislikten uzak olmak i&ccedil;in şarap i&ccedil;mekten &ccedil;ekinmeyi, Rabliğine olan inancın ihlası i&ccedil;in şirkten ka&ccedil;ınmayı farz kıldı.&quot;</p>\n\n<p>\n	<strong>&quot;(&Ouml;yleyse ey inananlar,) Allah&#39;tan hakkıyla korkun ve ancak M&uuml;sl&uuml;manlar olarak (Allah&#39;a teslim olduğunuz halde) &ouml;l&uuml;n</strong>!&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> <strong>&quot;Size emrettiği ve sakındırdığı şeyde Allah&rsquo;a itaat edin. &Ccedil;&uuml;nk&uuml; Allah&#39;tan kulları i&ccedil;inden ancak bilginler korkar.&quot;</strong> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong><em>Sonra ş&ouml;yle dedi:</em></strong></p>\n\n<p>\n	&quot;Ey insanlar, bilin ki ben Fatıma&#39;yım ve babam Muhammed&#39;dir (s.a.a) Bu s&ouml;z&uuml; ben tekrar- tekrar sizlere s&ouml;yl&uuml;yorum. S&ouml;zlerim haktır ve yaptığım işte batıl bir y&ouml;n yoktur. (Allah Te&acirc;l&acirc; buyuruyor ki): <strong>&quot;And olsun size kendi i&ccedil;inizden &ouml;yle bir peygamber geldi ki, uğradığınız &ccedil;etinlikler ona ağır gelir, o size pek d&uuml;şk&uuml;n ve m&uuml;&#39;minlere şefkatli ve merhametlidir.&quot;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Eğer o peygamberi tanıyor olsanız, bilmeniz gerekir ki o, sizin kadınlarınızın babası değil, benim babamdır; sizin erkeklerinizin değil, benim amca oğlumun kardeşidir. Onunla akrabalık ne de g&uuml;zeldir! O, risaletini halka ulaştırdı, onları İl&acirc;h&icirc; azapla korkuttu, m&uuml;şriklerin yollarından y&uuml;z &ccedil;evirdi, sırtlarına ağır bir darbe indirdi, boğazlarını sıktı, halkı hikmet ve g&uuml;zel &ouml;ğ&uuml;tle Rabb&rsquo;inin yoluna &ccedil;ağırdı, putları kırdı, k&uuml;fr&uuml;n &ouml;nderini y&uuml;z &uuml;st&uuml; yere serdi, sonunda k&uuml;f&uuml;r topluluğu hezimete uğradı, geriye d&ouml;n&uuml;p ka&ccedil;tı, gecenin karanlığı sabahın aydınlığı ile yarıldı, hakkın &ouml;z&uuml; ortaya &ccedil;ıktı, dinin &ouml;nderi konuşmaya başladı, şeytanın s&ouml;zc&uuml;lerinin sesi kesildi, nifakın tacı yere d&uuml;şt&uuml;, birer-birer k&uuml;f&uuml;r ve d&uuml;şmanlık d&uuml;ğ&uuml;mleri &ccedil;&ouml;z&uuml;ld&uuml;. Sizler de y&uuml;zleri ak ve oru&ccedil;tan karınları a&ccedil; kişilerin arasında (&ouml;zg&uuml;rce) ihlas (l&acirc; ilahe illellah) kelimesini s&ouml;yler oldunuz.</p>\n\n<p>\n	Sizler Hz. Resul-i Ekrem gelmeden &ouml;nce ateş dolu bir u&ccedil;urumun kenarında idiniz, (o halinizle) taşın dibinde kalan, hemen i&ccedil;ilip t&uuml;ketilecek olan bir yudum su idiniz; a&ccedil; kişinin ganimet bilip yiyivereceği bir lokmaydınız, adavet ateşini k&ouml;r&uuml;kleyenler i&ccedil;in uygun bir alev idiniz, ayaklar altında eziliyordunuz. İ&ccedil;tiğiniz, deve sidiğiyle dolmuş ve hayvan pisliğiyle kokuşmuş &ccedil;&ouml;llerdeki &ccedil;ukur suyu idi. Yediğiniz dabaklanmamış deriyle hazırlanan yemekti. Pek zelil ve aşağılık bir hale d&uuml;şm&uuml;şt&uuml;n&uuml;z, etrafınızdaki insanların saldırıp sizi yok etmesinden korkuyordunuz. B&uuml;t&uuml;n bu bedbahtlıktan sonra sizleri Allah Tabareke ve Teal&acirc; babam Muhammed (s.a.a) vasıtasıyla kurtardı.</p>\n\n<p>\n	Sonra yiğit kişiler, Arab&rsquo;ın kurtları ve kitap ehlinin isyancılarıyla denenip sınandı. Onlar ne zaman savaş ateşini tutuşturuyorlardıysa, Allah onu s&ouml;nd&uuml;r&uuml;rd&uuml; ve ne zaman şeytan boynuzunu &ccedil;ıkarıyorduysa veya m&uuml;şriklerden bir ejderha ağzını a&ccedil;ıyorduysa, Peygamber kardeşi Ali&rsquo;yi onun ağzına atıverirdi (onun &ouml;n&uuml;ne &ccedil;ıkarırdı), o da onun beliyle kulağını ayağının altına almadık&ccedil;a, onun p&uuml;sk&uuml;rd&uuml;ğ&uuml; ateşi kılıcıyla s&ouml;nd&uuml;rmedik&ccedil;e geri d&ouml;nmezdi. O, Allah&rsquo;ın rızasını kazanmak i&ccedil;in bu zorluklara katlanır, O&rsquo;nun emirlerini uygulamak i&ccedil;in &ccedil;aba sarf ederdi. Resulullah&rsquo;a herkesten daha yakındı. Velilerin efendisiydi. O, her zaman (Allah&rsquo;ın ve Peygamber&rsquo;in emrine) hazır, hayır isteyen, gayret sarf eden ve emek&ccedil;i idi. Allah&#39;ın yolunda, kınayanların kınaması ona mani olmazdı. Ama siz (o d&ouml;nemde) asayiş ve emniyet i&ccedil;erisinde keyfinizi s&uuml;rd&uuml;rmekte, rahatınıza bakmaktaydınız ve bizlerin başına gelen belaların sonucunu bekliyor, neticenin kimin yararına olacağını &ouml;ğrenmek istiyordunuz; savaşlara katılsanız da d&uuml;şmanla karşılaştığınızda geriye d&ouml;n&uuml;p ka&ccedil;ıyordunuz.</p>\n\n<p>\n	Allah Teal&acirc; Peygamberi&#39;ne enbiyanın bulunduğu, yani se&ccedil;kinlere ayırdığı makama y&uuml;celmeyi kararlaştırdığında ise, sizlerdeki nifak d&uuml;ğ&uuml;mleri aşik&acirc;r oldu, din g&ouml;mleği yıprandı; kendini gizlemiş olan azgınlar nutka geldi ve cansız kalmış d&uuml;şmanlar harekete ge&ccedil;ti; b&acirc;tıl ehlinin &ouml;nderi k&uuml;kremeye başladı, aranızda değer kazandı, şeytan yuvasından başını &ccedil;ıkarıp sizleri kendine &ccedil;ağırdı, sizlerin de onun davetini kabullenmeye ve aldanmaya meyilli olduğunuzu g&ouml;rd&uuml;. Sonra şeytan hareket etmenizi istedi, siz de hareket ettiniz, tehyi&ccedil; olmanızı (coşmanızı) istedi, siz de galeyana gelip tehyi&ccedil; oldunuz. Derken başkasının devesini (kendi deveniz olarak) dağladınız (sizin malınız olmayan hilafeti gasp ettiniz), ve (onu) başkasına ait &ccedil;eşmeye s&uuml;rd&uuml;n&uuml;z (yani başkasına ait olan hilafete el koydunuz). B&uuml;t&uuml;n bunlara, hen&uuml;z Resul-i Ekrem&#39;in vefatından kısa bir s&uuml;re ge&ccedil;meden ve hen&uuml;z kalbimizin yaraları tazeyken, y&uuml;reğimizin cerahati iyileşmeden, hatta Resul-i Ekrem&#39;in cenazesi defnedilmeden teşebb&uuml;s ettiniz. &quot;Fitne &ccedil;ıkmasından korkuyoruz&quot; diyerekten kendinizi &ouml;ne attınız. Ama bilin ki, fitnenin ta i&ccedil;ine d&uuml;şt&uuml;n&uuml;z. <strong>&quot;(Oysa) iyi bilin ki (bu işleriyle), tam fitnenin ortasına d&uuml;şm&uuml;şlerdir. Ger&ccedil;ekten cehennem k&acirc;firleri (her taraftan) kuşatmıştır.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong></p>\n\n<p>\n	Heyhat! Siz nere, fitneyi yatıştırmak nere! Ne oluyor size? Nereye gidiyorsunuz? Allah&rsquo;ın Kitabı sizin aranızdadır; s&ouml;zleri a&ccedil;ık, ahkamı parlak, nişaneleri belirgin, emir ve yasakları ortadadır. Ama siz onu arkanıza atmışsınız. Ondan y&uuml;z &ccedil;evirmek mi istiyorsunuz? Yoksa başka bir kitapla mı h&uuml;k&uuml;m veriyorsunuz? <strong>&quot;Ne k&ouml;t&uuml;d&uuml;r zalimlerin (Kur&#39;&acirc;n&#39;ın yerine) se&ccedil;tikleri bedel&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong> <strong>&quot;Kim, İslam&#39;dan başka bir din ararsa, asla ondan kabul edilmez ve o ahirette h&uuml;srana uğrayanlardan olur.&quot;</strong> <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Sonra ancak o fitnenin doğurduğu nefret yatışıncaya ve kontrol altına girinceye kadar beklediniz ve sonra yine fitnenin alevini daha da bir şiddetlendirmeye ve ateşini daha da bir kızgınlaştırmaya y&ouml;neldiniz. Azgın şeytanın davetine m&uuml;spet cevap vererek dinin apaydın nurlarını ve peygamberin s&uuml;nnetini boşlamaya koyuldunuz. Sizler k&ouml;p&uuml;ğ&uuml; i&ccedil;mek adına altındaki s&uuml;t&uuml; i&ccedil;iyor, (Beytul malı gizlice istediğiniz şekilde harcıyorsunuz) bunun yanı sıra a&ccedil;ıkta, gizlide peygamberin Ehl-i beyt&#39;ine ve evladına haksızlık ediyorsunuz. Bizim ise sizlerin kalbimize vurduğunuz han&ccedil;er yarasına ve bağrımızı delen ok darbesine sabretmekten başka bir &ccedil;aremiz yoktur.</p>\n\n<p>\n	Siz şimdi de benim, babamdan miras alma hakkımın olmadığını iddia ediyorsunuz. <strong>&quot;Yoksa cahiliye h&uuml;km&uuml;n&uuml; m&uuml; arıyorlar (uygulamak istiyorlar)? Halbuki, yakin eden bir toplum i&ccedil;in h&uuml;km&uuml; Allah&#39;tan daha g&uuml;zel olan kim olabilir?&quot;</strong> <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> Acaba sizler benim Resulullah&rsquo;ın kızı olduğumu bilmiyor musunuz? Benim onun kızı olduğum parlak g&uuml;neş gibi size a&ccedil;ıktır. Ey M&uuml;sl&uuml;manlar! Acaba benim mirasım zorla elimden alınacak mı? (ve siz buna seyirci mi kalacaksınız?)</p>\n\n<p>\n	Ey Ebu Kuhafe&#39;nin oğlu (Ebu Bekir)! Acaba senin babandan miras alman, ama benim babamdan miras almamam Allah&#39;ın kitabında mı yazılmıştır? Ger&ccedil;ekten ortaya attığın s&ouml;z b&uuml;y&uuml;k bir iftiradır. Acaba bilerek mi Allah&#39;ın kitabını arkanıza atıp terk ettiniz? Oysa Kur&#39;&acirc;n-ı Kerim: <strong>&quot;Ve S&uuml;leyman Davud&#39;dan irs aldı (ona miras&ccedil;ı oldu).&quot;</strong> <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> buyuruyor.</p>\n\n<p>\n	Ve Yahya ibn-i Zekeriyya&#39;nın kıssasını anlatırken de buyurmuştur: <strong>&quot;Dedi ki (Ey Rabb&#39;im), bana bir veli l&uuml;tfet ki, benden ve Yakup soyundan irs alsın (miras&ccedil;ı olsun).&quot;</strong> <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> Ve yine buyurmuştur ki: <strong>&quot;Allah&#39;ın kitabında akrabaların bazıları bazılarına (nispet, irs hususunda) daha evladır.&quot;</strong> <a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Yine buyurmuştur ki: <strong>&quot;Allah size evlatlarınız hakkında bir erkeğe iki kadının payını tavsiye eder.&quot;</strong><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> Yine buyurmuştur ki: <strong>&quot;Sizlerden birinin &ouml;l&uuml;m&uuml; geldiği zaman kendisinden bir hayır (mal) bırakıyorsa baba ve annesine ve yakınlarına (verilmesi) adalet ve iyilik &uuml;zere vasiyet etmek (Allah&quot;tan) takvalılara bir bor&ccedil; olarak yazılmıştır.&quot;</strong> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	(Kur&#39;&acirc;n ayetleri b&ouml;yle buyururken acaba) sizlere g&ouml;re benim bir payım yok mu ve benim babamdan miras almaya hakkım yok mudur?! Acaba Allah sizlere miras ayetinde bir &ouml;zellik tanımış da yalnız babamı mı &ccedil;ıkartmıştır? Yoksa sizler, &quot;Ayrı-ayrı dinlere mensup olan kişiler birbirlerinden miras alamazlar mı&quot; diyorsunuz (ve bu y&uuml;zden bana miras hakkı tanımıyorsunuz)? Acaba ben ve babam aynı dine bağlı değil miyiz? Yoksa sizler Kur&#39;&acirc;n&#39;ın husus ve umumunu (genel h&uuml;k&uuml;mlerini ve h&uuml;k&uuml;mlerden istisna edilen durumlarını) babam ve amcam oğlundan daha iyi bildiğinizi mi iddia ediyorsunuz?</p>\n\n<p>\n	Ey Ebu Bekir, bu eğerlenmiş, yularlanmış deve de senin olsun, al g&ouml;t&uuml;r! Ama bil ki, mahşere geldiğin g&uuml;n yaptıklarınla karşılaşacaksın. O g&uuml;n ki, hakim Allah, kefil Muhammed (s.a.a)&rsquo;dir! Allah ne g&uuml;zel h&uuml;kmeden, Muhammed ne g&uuml;zel kefil ve kıyamet ne g&uuml;zel buluşma yeridir! <strong>&ldquo;O g&uuml;n batılda olanlar h&uuml;srana uğrayacaklar.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong> O g&uuml;n pişmanlık duymanız da halinize bir yarar sağlamayacaktır. <strong>&ldquo;Elbet her bir haber i&ccedil;in kararlaştırılmış bir zaman vardır. Siz de bileceksiniz.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a></strong> <strong>&quot;Artık yakında zelil edici azabın kime geleceğini ve kalıcı azabın kimi yakalayacağını bileceksiniz.&quot;</strong><a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	<strong>Sonra Ensar&#39;a doğru bakarak ş&ouml;yle dedi:</strong></p>\n\n<p>\n	&ldquo;Ey c&ouml;mertler topluluğu! Ey dinin pazuları (yardımcıları)! Ey İslam&rsquo;ın koruyucuları! Benim hakkımda sizdeki bu zaaf ve mazlumiyetim hususunda sizdeki bu uyuklama nedir? Babam Resulullah (s.a.a); <em>&ldquo;Kişinin h&uuml;rmeti, evladı hakkında</em> <em>korunmalıdır (evlada h&uuml;rmet babaya h&uuml;rmettir.)&rdquo;</em> buyurmuyor muydu? Ne &ccedil;abuk değiştiniz? Ne &ccedil;abuk boşaltıp d&ouml;kt&uuml;n&uuml;z (kararlarınızı değiştirdiniz)? Sizin, istediğim ve elde etmeye &ccedil;alıştığım şeye g&uuml;c&uuml;n&uuml;z vardır. Muhammed (s.a.a) &ouml;ld&uuml; m&uuml; diyorsunuz? Evet bu b&uuml;y&uuml;k bir musibetti, gediği geniş mi geniştir; bu gediğin bitişmesi zor mu zordur.</p>\n\n<p>\n	&quot;Ey yiğitler topluluğu! Ey dinin yardımcıları! Ey İslam&#39;ın koruyucuları! Benim hakkımda yaptığınız bu gevşeklik ve benden zul&uuml;mle alınan (Fedek) hususundaki bu gafletiniz nedir? Babam Resulullah (s.a.a): <em>&quot;Kişinin ihtiramı, evlatlarına iyi davranmakla korunur.&quot;</em> diye buyurmuyor muydu? Ne &ccedil;abuk değiştiniz. Ne &ccedil;abuk verdiğiniz ahdi bozdunuz. Sizlerin benim talebimi yerine getirmeye g&uuml;c&uuml;n&uuml;z var. Acaba kendi kendinize, Muhammed (s.a.a) &ouml;ld&uuml; m&uuml;, diyorsunuz? (Evet, &ouml;ld&uuml; ama bu) b&uuml;y&uuml;k bir musibet idi ki, bu y&uuml;zden hasıl olan boşluk ve v&uuml;cuda gelen gedik geniş mi geniştir, bu gediğin bitişmesi zor mu zordur. Onun g&ouml;zlerden kaybolmasıyla yery&uuml;z&uuml; karanlık oldu, musibetinden dolayı g&uuml;neş ve ay tutuldu, yıldızlar dağıldı, &uuml;mitler boşa &ccedil;ıktı, dağlar al&ccedil;aldı, sınırlar &ccedil;iğnendi, h&uuml;rmetler payimal edildi. And olsun Allah&rsquo;a, bu b&uuml;y&uuml;k bir felaket ve b&uuml;y&uuml;k bir musibetti; d&uuml;nyada bunun misli (canları yakan) bir bela ve afet g&ouml;r&uuml;lmemiştir. Ama her akşam ve sabah evlerinizde okuduğunuz Kur&rsquo;an bunu (Peygamber&rsquo;in &ouml;lmesini) a&ccedil;ık&ccedil;a bildirmiştir. Bu bela (&ouml;l&uuml;m) ondan &ouml;nceki peygamber ve il&acirc;h&icirc; el&ccedil;ilere de gelip &ccedil;atmıştır. Bu, kesin bir h&uuml;k&uuml;m ve ka&ccedil;ınılmaz bir kazadır.<strong> &quot;Muhammed ancak bir el&ccedil;idir, ondan &ouml;nce peygamberler gelip ge&ccedil;miştir; acaba eğer &ouml;l&uuml;rse veya &ouml;ld&uuml;r&uuml;l&uuml;rse sizler (dinden) geriye mi d&ouml;neceksiniz? Kim ki, dinden geriye d&ouml;nerse (bilsin ki) Allah&#39;a asla bir zarar veremez ve Allah ş&uuml;kredenleri m&uuml;kafatlandırır.&quot;</strong><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Ey Kıyle oğulları (Evs ve Hazrec), sizin g&ouml;z&uuml;n&uuml;z&uuml;n &ouml;n&uuml;nde babamın mirasını elimden alacaklar ve sizler buna şahit olup susacak ve topluca bunu duyup kendinizi kenara mı &ccedil;ekeceksiniz?! Halbuki, hepinize yardım &ccedil;ağrısında bulunmuşum ve siz de haberdarsınız. Sizler ki, g&uuml;&ccedil; ve sayınız yeterlidir ve elinizde silah ve kalkan vardır. Acaba nasıl olurda yardım &ccedil;ağrısını duyup icabet etmiyorsunuz; feryadımızı işitiyor ama bizim yardımımıza koşmuyorsunuz? Oysaki sizler cesur insanlar diye tanınmışsınız ve iyilik ve salah ile marufsunuz; sizler bizler i&ccedil;in se&ccedil;kinler ve beğenilmişlersiniz. Araplarla savaştınız ve &ccedil;etinlik ve zorluklara karşı koydunuz ve kabilelerle karşı karşıya geldiniz ve kahramanlarla m&uuml;cadele eylediniz. Nice zamanlar biz adım attığımızda adım attınız, emrettiğimizde hep itaat ettiniz. Nihayet İslam değirmeninin taşı bizlerin ekseninde d&ouml;nmeye başladı, nimet ve rızk &ccedil;oğaldı, şirkin sesi kesildi, iftiracıların coşkusu yattı, k&uuml;fr&uuml;n ateşi s&ouml;nd&uuml;, fitnenin &ccedil;ağrısı sustu, din nizamı d&uuml;zene girdi. &Ouml;yleyse hak aşik&acirc;r olduktan sonra neden şaşkınlığa d&uuml;şt&uuml;n&uuml;z? Ger&ccedil;ekler ilan olduktan sonra neden onu tekrar gizlemeye y&ouml;neldiniz? İkdam ettikten sonra neden gerisin geriye d&ouml;nd&uuml;n&uuml;z? İman ettikten sonra neden yeniden şirke d&uuml;şt&uuml;n&uuml;z?&quot; <strong>&ldquo;Neden antlarını bozan ve Resulullah&#39;ı &ccedil;ıkarmaya yeltenenlerle savaşmıyorsunuz? Oysaki, ilk olarak onlar (savaşı) başlattılar. Yoksa onlardan mı korkuyorsunuz? Oysaki, ger&ccedil;ek iman sahibi iseniz kendisinden korkmanıza en layık olan Allah&#39;tır.&quot; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></strong></p>\n\n<p>\n	G&ouml;r&uuml;yorum ki rahatlığa y&ouml;nelmişsiniz, y&ouml;neticiliğe herkesten layık olanı makamından uzaklaştırıp, m&uuml;sterih olmuşsunuz, darlıktan ka&ccedil;ıp genişliğe, refaha meyletmişsiniz, gizlediğinizi a&ccedil;ığa vurmuşsunuz, afiyetle i&ccedil;tiğinizi geri kusmuşsunuz. (Fakat şunu bilin ki:) <strong>&ldquo;Eğer siz ve yery&uuml;z&uuml;ndekilerin t&uuml;m&uuml; kafir olsanız, ger&ccedil;ek şu ki, Allah ganidir (hi&ccedil;bir şeye muhta&ccedil; değildir), hamiddir (b&uuml;t&uuml;n &ouml;vg&uuml;ler O&rsquo;na mahsustur).&rdquo;</strong><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bilin ki gerekeni s&ouml;yledim, al&ccedil;aldığınızı (ge&ccedil;ici sarhoşluğunuzu) da, kalplerinizin gizlediği hıyaneti de biliyordum. Ama b&uuml;t&uuml;n bunlar, dertli ruhun taşması, &ouml;fkenin dışarı d&ouml;k&uuml;lmesi, kalp &ccedil;eşmesinin coşması, g&ouml;nl&uuml;n derdi ve h&uuml;cceti tamamlamaktı.</p>\n\n<p>\n	(Mesele yağmalamaksa) bunu da (Fedek&rsquo;i de) alın ve onu da hilafet devesinin arkasına y&uuml;kleyip g&ouml;t&uuml;r&uuml;n. Fakat şunu bilin ki, onun sırtı yağır olacak, ayakları da aşınacak, kusuru ise kalacak (sizin i&ccedil;in y&uuml;zkarası olacak)tır. O (hilafet devesi), Allah&rsquo;ın gazabıyla damgalanmıştır, ebedi bir utan&ccedil; dağı olarak sizi; Allah&rsquo;ın kalplere işleyen yakılmış ateşine g&ouml;t&uuml;recektir. Bilin ki, yaptıklarınız Allah&rsquo;ın g&ouml;z&uuml; &ouml;n&uuml;ndedir. <strong>&ldquo;Zulmetmekte olanlar, nasıl bir inkılaba uğrayıp devrileceklerini pek yakında bileceklerdir.&rdquo;</strong><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a> Ben,<strong> &ldquo;Sizi şiddetli bir azabın &ouml;ncesinde uyarıp-korkutan&rdquo;</strong><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a> Peygamber&rsquo;in kızıyım. Artık <strong>&ldquo;Yapabileceğinizi yapın; kuşkusuz biz de (bir şeyler) yapmaktayız. Ve g&ouml;zleyip durun; ger&ccedil;ekten biz de g&ouml;zleyip-durmaktayız.&rdquo;</strong><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Ebu Bekir, Hz. Fatıma&rsquo;nın g&uuml;&ccedil;l&uuml; mantık ve delili karşısında şaşkınlığa kapılmıştı, ne s&ouml;yleyeceğini ne yapacağını bilmiyordu. Nihayet ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ey Resulullah&rsquo;ın kızı! Baban m&uuml;minlere karşı şefkatli ve esirgeyiciydi. Hi&ccedil; ş&uuml;phesiz Muhammed (s.a.a) bizim kadınlarımızın babası değildi, senin babandı ve senin kocanın kardeşiydi. Bunu &ccedil;ok iyi biliyoruz. Kim sizi severse kurtuluşa erişir, kim size karşı kin beslerse h&uuml;srana uğrar... Hi&ccedil; kimse seni hakkından mahrum edemez, seni yalanlayamaz... Fakat Allah&rsquo;a and olsun ki, babanın ş&ouml;yle buyurduğunu duydum:<em> &ldquo;Biz Peygamberler, altın, g&uuml;m&uuml;ş, ev ve m&uuml;lk miras bırakmayız; ilim ve n&uuml;b&uuml;vvetten başka mirasımız olmaz. Bizden geride kalan mallarımız M&uuml;sl&uuml;manların halifesinin yetkisindedir...&rdquo;</em></p>\n\n<p>\n	<strong><em>Hz. Fatıma Ebu Bekir&rsquo;e ş&ouml;yle cevap verdi:</em></strong></p>\n\n<p>\n	&ldquo;Subhanellah! Babam Allah&rsquo;ın Kitabından y&uuml;z &ccedil;eviren, ahkamına muhalefet eden değildi. Onun h&uuml;k&uuml;mlerine uyan, onun surelerini takip edendi. Acaba hileye baş vurarak ona iftirada bulunmak mı istiyorsunuz? Onun &ouml;l&uuml;m&uuml;nden sonra sizin bu işiniz, onun hayatı d&ouml;neminde onu yok etmek i&ccedil;in kurduğunuz tuzaklara benzemektedir. Bu Kur&rsquo;an, adaletli bir hakim ve hakla batılı birbirinden ayırandır. Kur&rsquo;an buyuruyor ki: <strong>&ldquo;Artık bana kendi katından bir yardımcı armağan et. Bana miras&ccedil;ı olsun, Yakup oğullarına da miras&ccedil;ı olsun.&rdquo;</strong><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a> <strong>&ldquo;S&uuml;leyman Davud&rsquo;a miras&ccedil;ı oldu&rdquo;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> Allah Teala feraiz ve miras h&uuml;k&uuml;mlerini Kur&rsquo;an&rsquo;da beyan etmiş, zan ve ş&uuml;pheye bir yer bırakmamıştır. <strong>&ldquo;Hayır, nefsiniz, sizi yanıltıp (b&ouml;yle) bir işe s&uuml;r&uuml;klemiş. Bundan sonra (bana d&uuml;şen) g&uuml;zel bir sabırdır. Sizin bu d&uuml;z&uuml;p-uydurduklarınıza karşı (kendisinden) yardım istenecek olan Allah&rsquo;tır.&rdquo;</strong><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	Ebu bekir, Hz. Fatıma&rsquo;nın ezici delillerinden kendisini kurtarmak i&ccedil;in ş&ouml;yle dedi: &ldquo;...İkimizin arasında bu insanlar h&uuml;kmetmelidir. &Ccedil;&uuml;nk&uuml; beni onlar hilafete se&ccedil;tiler...&rdquo;</p>\n\n<p>\n	Hz. Fatıma bunun &uuml;zerine o susan halka ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey batıl s&ouml;ze koşan, &ccedil;irkin ve helak edici ameller karşısında susan topluluk! <strong>&ldquo;Kur&rsquo;an&rsquo;ı iyiden iyiye d&uuml;ş&uuml;nmez misiniz? Yoksa bir takım kalpler &uuml;zerinde kilitler mi vurulmuş?&rdquo;</strong> <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> Hayır, yaptığınız k&ouml;t&uuml; ameller kalplerinizi kaplamıştır; kulaklarınızı, g&ouml;zlerinizi kapamıştır. Tevil ettiğiniz (yorumladığınız) ne de k&ouml;t&uuml;d&uuml;r! Bi&ccedil;tiğiniz ne de pistir! Muameleniz ne de &ccedil;irkindir! Vallahi onun y&uuml;k&uuml;n&uuml; ağır, sonucunu k&ouml;t&uuml; bulacaksınız. Perdeler g&ouml;zlerinizin &ouml;n&uuml;nden kaldırıldığında, onun ardındaki şiddet ve mihnetler a&ccedil;ığa &ccedil;ıktığında, sanmadığınız şeyler Allah tarafından size aşik&acirc;r edildiğinde, <strong>&ldquo;İşte orada hakkı iptal etmekte olanlar h&uuml;srana uğrayacaklardır.&rdquo; </strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	<strong><em>Hz. Fatıma (a.s) daha sonra Resulullah (s.a.a)&rsquo;in kabrine bakarak şu şiiri okudu:</em></strong></p>\n\n<p>\n	&ldquo;Senden sonra bir takım olay ve sıkıntılar oldu; eğer sen hazır olsaydın olaylar o kadar b&uuml;y&uuml;mezdi.</p>\n\n<p>\n	Yer yağmurunu kaybettiği gibi biz de seni kaybettik; kavmin de bozulup dağıldı; &ouml;yleyse sen onların musibete uğramalarına (sapmalarına) şahit ol.</p>\n\n<p>\n	Allah katında kurp ve makamı olan her aile, yakınlardan daha yakın ve &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	G&ouml;&ccedil;&uuml;p gittiğinde ve toprak aramızda engel olduğunda, bazı kimseler g&ouml;n&uuml;llerinde saklı olan d&uuml;şmanlıklarını aşikar ettiler.</p>\n\n<p>\n	Sen d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;nde, bazı kişiler (de) asık suratla bizimle karşılaştılar, bizi k&uuml;&ccedil;&uuml;msediler ve b&uuml;t&uuml;n yery&uuml;z&uuml; zorla (bizden) alındı.</p>\n\n<p>\n	Sen, dolunay ve kendisinden ışık alınan bir nur idin; izzet sahibi Allah&rsquo;tan taraf sana kitaplar nazil oluyordu.</p>\n\n<p>\n	Cebrail ayetler getirmekle bize &uuml;nsiyet (s&uuml;kunet) veriyordu, senin gitmenle b&uuml;t&uuml;n hayırlar da perde arkasında yer aldı.</p>\n\n<p>\n	Keşke senden &ouml;nce &ouml;l&uuml;m bize ulaşsaydı, sen g&ouml;&ccedil;&uuml;p gittiğinde, yığın topraklar aramızda engel oldu.</p>\n\n<p>\n	Biz &ouml;yle bir musibete du&ccedil;ar olduk ki, gamlı ve kederli insanlardan hi&ccedil;bir kimse, ne Arap, ne de Acem b&ouml;yle bir musibete du&ccedil;ar olmamıştır.&rdquo;</p>\n\n<p>\n	<strong><em>Hz. Fatıma (a.s) bu konuşmalardan sonra evine d&ouml;nd&uuml;. </em></strong>(<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a>)</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p align=\"left\">\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Al-i İmran/102.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p align=\"left\">\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Fatır / 28.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p align=\"left\">\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Tevbe / 128.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p align=\"left\">\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Tevbe / 49.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p align=\"left\">\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Kehf / 50.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p align=\"left\">\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - &Acirc;l-i İmran / 85.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p align=\"left\">\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Maide / 50.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p align=\"left\">\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Neml / 16.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p align=\"left\">\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - Meryem / 60.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p align=\"left\">\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - Enfal / 75.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p align=\"left\">\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Nis&acirc; / 11.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p align=\"left\">\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Bakara / 180.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p align=\"left\">\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Casiye/27.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p align=\"left\">\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - En&rsquo;am/67.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p align=\"left\">\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - 13- Hud / 39.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p align=\"left\">\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - &Acirc;l-i imran / 144.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p align=\"left\">\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - Tevbe /13.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p align=\"left\">\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - İbrahim/8.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p align=\"left\">\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - Şuara/227.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p align=\"left\">\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - Sebe/46.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p align=\"left\">\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - Hud/121.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p align=\"left\">\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - Meryem/5-6.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p align=\"left\">\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - Neml/16.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p align=\"left\">\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - Yusuf/18.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p align=\"left\">\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - Muhammed/24.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p align=\"left\">\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> - M&uuml;&rsquo;min/78.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> - Hz. Fatıma&#39;nın (Selamullah-i aleyh&acirc;) bu meşhur hutbesi bir&ccedil;ok Şi&acirc; ve Ehl-i S&uuml;nnet kaynaklarında nakledilmiştir. Biz burada bu hutbeyi nakleden Ehl-i S&uuml;nnet kitaplarından bazılarına değinmekle yetineceğiz:<br />\n			1- Belağat-&uuml;n Nisa (İbn-i Tayfur) S:12<br />\n			2- Şerh-&uuml; Nehc-il Belağa (İbn-i Eb-il Hadid) C:16 / S:252<br />\n			3- M&uuml;ruc-&uuml;z Zeheb (Mes&#39;udi) C:2 / S:311<br />\n			4- A&#39;lam-&uuml;n Nisa (&Ouml;mer Rıza Kehale) C:4 / S:116<br />\n			5- Ehl-&uuml;l Beyt (Tevfik Ebu Alem) S:157<br />\n			Hutbenin bazı b&ouml;l&uuml;mlerini de yine bir takım S&uuml;nni kaynaklar nakletmişlerdir ki, onlardan yine sadece birka&ccedil;ına değineceğiz:<br />\n			1- El-İmamet ve-s Siyase (İbn-i Kutaybe) C:2 / S:14<br />\n			2- &Uuml;sd-&uuml;l G&acirc;be (İbn-i Esir) C:2 / S:522<br />\n			3- El-İsabe (İbn-i Hacer) S:61-66<br />\n			4- El-İsti&acirc;b (Kurtubi) S:377<br />\n			5- Tarih-i İbn-i Kesir C:12 / S:441<br />\n			6- Tefsir-&uuml;l Keşş&acirc;f (Zemahşeri) C:1 İsra suresi 26. ayet tefsirinde.<br />\n			7- Kenz-&uuml;l Ummal (Muttaki) C:6 / S:219<br />\n			8- M&uuml;stedrek-&uuml;s Sahihayn (hakim) C:3 / S:153<br />\n			9- Sahih-i M&uuml;slim C:2 / S:72.</p>\n\n		<p align=\"left\">\n			10- Keşf&rsquo;ul- Ğumme, c. 1, s. 492. Tezkiret&rsquo;ul- Havass, s. 179. Keşf&rsquo;ul- Mehacce, s. 124. İkd&rsquo;ul- Ferid, c. 2, s. 6. Mizan&rsquo;ul- İ&rsquo;tidal, c. 2, s. 172.</p>\n	</div>\n</div>','Hz. Fatıma\'nın (s.a.) Meşhur Hutbesi','','publish','closed','open','','hz-fatimanin-s-a-meshur-hutbesi','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2718',0,'post','',0),(2719,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<h5 style=\"text-align: right;\">\n	Prof. Dr. H&uuml;seyin Hatemi</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	F&acirc;tıma, Res&ucirc;l-i Ekrem&#39;in (s.a.) soyunu s&uuml;rd&uuml;ren kızı, o m&uuml;barek varlığın par&ccedil;ası, N&ucirc;ru Res&ucirc;l-i Ekrem&#39;in (S.A.) N&ucirc;rundan olan Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n Ali&rsquo;nin (a.s.) zevcesi, Ehl-i Beyt İmamlarının annesi, Had&icirc;ce-i K&uuml;bra&#39;nın, o Muhterem Anne&#39;nin kızıdır.</p>\n\n<p>\n	Ehl-i Beyt&#39;ten bahsedildiğinde, bazıları bilmezlikten, bazıları maalesef Hayr&#39;ı se&ccedil;medikleri i&ccedil;in, derhal şu itirazı ileri s&uuml;rerler: Ali, Fatıma, Hasan ve Huseyn&#39;in adı Kur&#39;an-ı Kerim&#39;de nerede ge&ccedil;iyor? Şu h&acirc;lde bu faz&icirc;letleri nereden &ccedil;ıkarıyorsunuz?</p>\n\n<p>\n	Oysa Zeyd&#39;den (r.a.) başka Sahabe&#39;den hi&ccedil; kimsenin adı Kur&#39;an-ı Ker&icirc;m&#39;de ge&ccedil;mez. Şu halde nasıl olur da bazı kimselere Ehl-i Beyt&#39;den de &uuml;st&uuml;n faz&icirc;letler atfetmeye kalkışırlar?</p>\n\n<p>\n	Ayrıca, onlara ş&ouml;yle s&ouml;ylemek gerekir: Meryem&#39;in (a.s.) faz&icirc;letleri de, bug&uuml;n Hıristiyanların elindeki İncil&#39;de yer almaz. Fakat hi&ccedil;bir inan&ccedil;lı hıristiyan, bazı sonradan sapıtanları hari&ccedil;, Meryem&#39;in faz&icirc;letlerinde en k&uuml;&ccedil;&uuml;k bir teredd&uuml;t duymaz.</p>\n\n<p>\n	S&ouml;z buraya geldiğinde, şu &quot;hamle&quot;yi de beklemek gerekir: -Fakat Meryem&#39;den Kur&#39;an-ı Kerim bahsediyor. Şu h&acirc;lde ni&ccedil;in F&acirc;tıma&#39;dan bahsetmiyor?</p>\n\n<p>\n	Buna da cevabımız şudur: Bu, &quot;S&uuml;nnetullah&quot;dandır. Bir res&ucirc;l, tebliğine başlayınca, kendisinin res&ucirc;l olduğunu Vahy-i İl&acirc;h&icirc; teyid eder. Fakat onun <strong>&quot;usve-i hasene&quot;</strong>sini, <strong>&quot;g&uuml;zel &ouml;rneği&quot;</strong>ni s&uuml;rd&uuml;recek olan havar&icirc;leri ve yakınlarının adını vahiy a&ccedil;ık&ccedil;a bildirmez. &Ccedil;&uuml;nk&uuml; res&ucirc;l&uuml;n irtihalinden sonra imtihan devam etmektedir. O res&ucirc;le iman edenler, res&ucirc;l&uuml;n tavsiye, vasiyyet ettiği veli ve vas&icirc;lerini, onun s&ouml;z&uuml;ne uyarak izlemelidirler.</p>\n\n<p>\n	F&acirc;tıma, &acirc;lemlere rahmet olarak g&ouml;nderilen Res&ucirc;l-i Ekrem&#39;in (s.a.) <strong>&quot;Babası ona feda olsun!&quot; </strong>muazzam s&ouml;z&uuml; ile sevgisini belirttiği g&ouml;z&uuml;n&uuml;n n&ucirc;ru kızı, Seyyidet-u Nis&acirc;&rsquo;il-&Acirc;lem&icirc;n olmaz da kim olur?</p>\n\n<p>\n	F&acirc;tıma&#39;nın n&ucirc;runu idr&acirc;k edemeyenin &ccedil;ok yazıktır ki İsl&acirc;m&#39;dan hazzı yoktur. Bu n&ucirc;ru idr&acirc;k edemeyen, Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n&#39;in n&ucirc;runu, Hasan ve Huseyn&#39;in n&ucirc;runu da idr&acirc;k edemez. Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n&#39;in buyurduğu gibi: <strong>&quot;Ali ve Muaviye&quot;</strong> saygısızlığı ile Sıff&icirc;m&#39;den bahseder, &quot;Hasan, emaneti ehline(!) tevdi ettiği i&ccedil;in iyi davranmış, kan d&ouml;k&uuml;lmesini &ouml;nlemiştir.&quot; gibi hezeyanlar eder, &quot;Huseyn, d&uuml;nya saltanatı i&ccedil;in Yezid ile savaşıp mağl&ucirc;b oldu&quot; diyerek farkında olmadan k&uuml;fre saplanır.</p>\n\n<p>\n	F&acirc;tıma&#39;nın n&ucirc;runu idr&acirc;k edemeyen, aslında Res&ucirc;l-i Ekrem&#39;in (s.a.) n&ucirc;runu ve Had&icirc;ce-i K&uuml;bra&#39;nın derecesini de idr&acirc;k edemez. Res&ucirc;l-i Ekrem&#39;i -h&acirc;ş&acirc;- Had&icirc;ce&#39;yi istemek i&ccedil;in gittiğinde i&ccedil;ki sofrasına oturtur ve Had&icirc;ce-i K&uuml;bra&#39;yı da amcasına sak&icirc;lik ettirir ki, ne&ucirc;z&uuml;billah, amcası sarhoş olsun ve Had&icirc;ce&#39;yi Res&ucirc;l-i Ekrem&#39;e (s.a.) nik&acirc;hlamaya r&acirc;zı olsun! Aynı zamanda da Had&icirc;ce&#39;nin bu sırada kırk (40) yaşında ve iki kocadan dul olduğunu nakleder! Dul ve kırk yaşında idiyse, amcasının iznine ne gerek vardı? &Ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml;n&uuml;n de farkında olmaz ve sa&ccedil;malıklarını s&uuml;rd&uuml;r&uuml;r.</p>\n\n<p>\n	Oysa Had&icirc;ce Res&ucirc;l-i Ekrem (s.a.) ile evlendiğinde dul değildi. <strong>&quot;Yetim&quot;</strong> kelimesi o sırada nezaret&ccedil;isi olmayan dulları da ifade ettiğinden (Nis&acirc; S&ucirc;resi), Had&icirc;ce&#39;nin babadan yetim olması, sonradan, aynı zamanda dul ve &uuml;stelik iki kocadan dul ve kırk yaşında olduğu rivayetinin uydurulmasına yol a&ccedil;mıştır. F&acirc;tıma, Bi&#39;set&#39;den beş yıl sonra değil, beş yıl &ouml;nce, yani 604 Mil&acirc;d&icirc; yılında doğmuştur. <strong>Kevser</strong> S&ucirc;resi n&acirc;zil olup Res&ucirc;l-i Ekrem&#39;e (s.a.) <strong>&quot;İnn&acirc; a&#39;tayn&acirc;k&#39;el-Kevser&quot;</strong> buyurulduğunda <strong>Kevser</strong>&#39;i temsil eden F&acirc;tıma doğmuş bulunuyordu. Bu s&ucirc;re, Fatıma dolayısı ile kadınlara tecell&icirc; eden il&acirc;h&icirc; rahmeti g&ouml;steriyor, kadın ve erkeğin insanlık değeri a&ccedil;ısından eşit olduğunu, soyun erkekten devamı tel&acirc;kk&icirc;sinin insanların kabul&uuml;nden doğan bir &ouml;nyargı olup, Res&ucirc;l-i Ekrem&#39;in (s.a.) soyunun kızından devam edeceğine işaret ediyordu. Aynı zamanda <strong>&quot;ve&#39;nhar!&quot;</strong> buyruğunda, bu s&ucirc;renin son &acirc;yetinde işaret buyurulduğu gibi, Res&ucirc;l-i Ekrem&#39;e (s.a.) buğzedenler, kin besleyenler nasıl varsa, Ehl-i Beyt&#39;e ve &ouml;zellikle Huseyn&#39;e buğzedenlerin onu şeh&icirc;d ederek galip oldukları kuruntusuna kapılacaklarına, fakat sonu&ccedil;ta asıl <strong>&quot;ebter&quot;</strong> kalanların onlar olacaklarına işaret vardır. Huseyn, <strong>İnsanlık Şehidi, Zibh-i Az&icirc;m</strong>&#39;dir. F&acirc;tıma da, o Zibh-i Az&icirc;m&#39;in annesidir. Res&ucirc;l-i Ekrem (s.a.) de, Em&icirc;r&rsquo;ul-M&uuml;&rsquo;min&icirc;n de, Fatıma da bunu biliyorlardı.</p>\n\n<p>\n	F&acirc;tıma, 624 yılında Em&icirc;r-ul-M&uuml;&#39;min&icirc;n ile evleninceye kadar da, ondan sonraki sekiz yılda da İl&acirc;h&icirc; Vahiy evinin tertemiz bir &ccedil;i&ccedil;eği olarak &ouml;rnek bir hayat s&uuml;rd&uuml;. Res&ucirc;l-i Ekrem&#39;in (s.a.) irtihali g&uuml;n&uuml; olan 25 Mayıs 632 pazartesi g&uuml;n&uuml;nden kısa bir s&uuml;re sonra, belki 2 Ağustos 632 gecesi; <strong>&quot;Al emanetini ya Res&ucirc;lallah!&quot;</strong> nidası ile, Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n tarafından, babasının kollarına tevdi edildi ve bu g&ouml;z kamaştıran N&ucirc;r i&ccedil;inde sırroldu. Bu kısa s&uuml;re i&ccedil;inde Res&ucirc;l-i Ekrem&#39;in (s.a.) g&ouml;z&uuml;n&uuml;n n&ucirc;ru kızının değeri bilinebildi mi? Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n&#39;in değerini bilenler bildiler elbette, bilmeyenlere gelince heyh&acirc;t! Bug&uuml;n de b&ouml;yle değil mi?</p>\n\n<p>\n	Res&ucirc;l-i Ekrem (s.a.) <strong>&quot;&Acirc;lemler&#39;e Rahmet&quot;</strong> olunca, F&acirc;tıma&#39;nın N&ucirc;ru&rsquo;nun, irtihalinden sonra s&ouml;nmesi nasıl m&uuml;mk&uuml;n olur? Mişkat&#39;ın i&ccedil;indeki Misbah olan Em&icirc;r&rsquo;ul-M&uuml;&#39;min&icirc;n, <strong>&quot;İnci Parlaklığında Yıldız&quot;</strong>la simgelenen F&acirc;tıma&#39;nın N&ucirc;ru ile &ccedil;evrelenmiştir. (N&ucirc;r &Acirc;yeti). İki N&ucirc;r birbirine karışmakta ve İmamlarda tecell&icirc; etmektedir: <strong>N&ucirc;run al&acirc; N&ucirc;r!</strong></p>\n\n<p>\n	F&acirc;tıma&#39;nın N&ucirc;ru&#39;na g&ouml;n&uuml;llerini bilerek kapayanlar h&uuml;sr&acirc;na uğrarlar. (Asr S&ucirc;resi). G&ouml;n&uuml;llerini bu N&ucirc;r&#39;a a&ccedil;anlar arınır ve şifa bulurlar. Bu N&ucirc;r, her k&ouml;t&uuml;l&uuml;kten arı, tertemiz &Acirc;b-ı hayat pınarıdır. Bu N&ucirc;r, <strong>Kevser</strong>&#39;dir. Bu N&ucirc;r, &quot;&ouml;nce komşu, sonra ev!&quot; diyen, &quot;Birr ve &Icirc;ys&acirc;r&quot; ahl&acirc;kının da kaynağı olan N&ucirc;r&#39;un yansıdığı <strong>F&acirc;tıma</strong>&#39;dır.</p>\n\n<p>\n	Sonu&ccedil;ta Merhum Şeriat&icirc;&#39;nin geldiği noktaya gelmedik mi? F&acirc;tıma F&acirc;tıma&#39;dır. <strong>&Acirc;fit&acirc;b &acirc;med del&icirc;l-i &acirc;fit&acirc;b!</strong></p>\n\n<p>\n	Bu N&ucirc;r&#39;u idr&acirc;k edelim ki zulmetlerden &ccedil;ıkıp N&ucirc;r&#39;a erişdim. &Acirc;min! Sevgi&#39;nin N&ucirc;ru g&ouml;n&uuml;llerimizi kaplasın. Sevgili&#39;nin Sevgili kızına ebede kadar s&uuml;rekli sel&acirc;m!</p>\n\n<p>\n	F&acirc;tıma&#39;nın geleceğini &ouml;nceki peygamberler de biliyordu. Bu sebeple, F&acirc;tıma ismi de bazı değişikliklere uğrasa da biliniyordu. Nasıl Huseyn&#39;in sıfatları sonra iyi niyetle ve &quot;Zibh-i Az&icirc;m&quot; zannedilerek Hazret-i Mesih&#39;e (a.s) aktarıldı ve O&#39;na &quot;Rabbin kuzusu&quot; dendi ise, annesi Meryem&#39;e de F&acirc;tıma&#39;nın vasıfları verildi. Aslında <strong>&quot;Bet&ucirc;l&quot;</strong> ve <strong>&quot;Azra&quot;</strong> gibi vasıflar Hazret-i Meryem&#39;de de vardır, fakat F&acirc;tıma isimdir ve Res&ucirc;l-i Ekrem&#39;in (s.a.) kızı bu adla m&uuml;jdelenmiştir. Ne var ki <strong>&quot;Rabb&#39;in kuzusu&quot;</strong> nitelemesi <strong>Hazret-i Mesih&#39;</strong>e aktarıldıktan sonra <strong>F&acirc;tıma</strong> ismi de <strong>Hazret-i Meryem</strong>&#39;e, <strong>Kerbel&acirc;</strong> ismi de hayal&icirc; bir k&acirc;seye, <strong>Graal</strong>&#39;e aktarılmış, Hazret-i İsa&#39;nın &ccedil;armıhının dibinde duran k&acirc;seye, onun m&uuml;barek kanının aktığı s&ouml;ylenmiş ve bu k&acirc;se <strong>&quot;Graal&quot;</strong> (Grail) adını almıştır. Bu kelime de <strong>Kerbel&acirc;</strong>&#39;dan değişme olacaktır. &Ccedil;&uuml;nk&uuml; Hazret-i Mesih &ccedil;armıhda can vermemiştir. Esasen b&ouml;yle olsa idi dah&icirc; &ccedil;armıhda can verene <strong>&quot;Zibh-i Az&icirc;m&quot;</strong> denmez, &ccedil;&uuml;nk&uuml; <strong>&quot;mezb&ucirc;h&quot;</strong> değildir. &Ccedil;armıha gerilen, &quot;İsa benim!&quot; diye kendisini İsa yerine koyan bir kutlu havar&icirc;dir. Biz bunu da Ehl-i Beyt&#39;in m&uuml;barek ilim kaynağından alıyoruz ve biliyoruz. (Tefs&icirc;r-i S&acirc;f&icirc;).</p>\n\n<p>\n	Kevser ırmağı insanın az &ouml;tesinden akar da, insan mikroplu sularla yetinebilir ve manev&icirc; bakımdan arınmamış kalabilir. Hatta <strong>Kevser</strong>&#39;in ehlinden Fırat suyunu esirgeyenleri Kevser Ehli&#39;ne eş tutma dal&acirc;leti i&ccedil;inde kalmış olabilir. Tekrar ediyorum: F&acirc;tıma&#39;nın N&ucirc;ru&#39;nu g&ouml;remedik&ccedil;e, bu N&ucirc;r ile arınamadık&ccedil;a, <strong>&quot;İnsan-ı K&acirc;mil&quot;</strong> olmaya imk&acirc;n yoktur. Ben sadece g&ouml;r&uuml;yorum, fakat bu bir <strong>&quot;yaşama&quot;</strong>, bir <strong>&quot;h&acirc;l&quot;</strong>, bir &quot;varoluş&quot; işidir, N&ucirc;r&#39;un tek ve ger&ccedil;ek Sahibi ve Rabbi olan Allah&#39;dan, <strong>&quot;İnci Parlaklığında Sır&ccedil;a&quot; </strong>(N&ucirc;r &Acirc;yeti) &acirc;yeti ile simgelenen F&acirc;tıma N&ucirc;ru hakkı i&ccedil;in, bu N&ucirc;r ile g&ouml;nl&uuml;m&uuml;z&uuml; arıtıp ışıtabilmeyi niyaz ederim.</p>','Fâtıma (S.A.)','','publish','closed','open','','fatima-s-a','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2719',0,'post','',0),(2720,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	&nbsp;</p>\n\n<p>\n	Allah Resul&uuml; onun hakkında buyurdu; Allahın ona vermiş olduğu en b&uuml;y&uuml;k nimet budur ki benim gibi babası Ali (as) gibi eşi ve hasan, h&uuml;seyin gibi &ccedil;ocukları vardır. Mezarda ondan sorulduğunda Peygamberin kimdir? s&ouml;yleyecek: babam ve yine soracaklar imamın kimdir?s&ouml;yleyecek eşim Ali (as). Onun hayat bi&ccedil;imi ve şekli tamamen &ouml;rnek ve y&uuml;cedir. İbadet y&ouml;n&uuml;nden &uuml;mmet i&ccedil;erisinde eşsizdir ibadet ettiğinde ayakları &uuml;zerinde o kadar &ccedil;ok duruyordiki ayakları şişiyordu. Şu sorunun cevabındaki en iyi iş bir kadın i&ccedil;in nedir? Babasına cevap verdi &ouml;yleki o erkeği g&ouml;rmesin erkekte onu (yabancı erkek) bundan dolayı Allah Resulu onu bağrına bastı ve okşadı. Peygamberin irtiharinden sonra asla dudakları tebess&uuml;m g&ouml;rmedi. Yalnız bir defa o zaman ki kendi sifari&ccedil;ine mahsus taputun şeklini &ouml;ylesine yapmışlardı ki bedenin şekli onda g&ouml;z&uuml;km&uuml;yordu tebess&uuml;m etti. Fatime babasından sonra eşi Ali (as)ın hakkını almak i&ccedil;in &ouml;nemli &ccedil;abalar safr etti. &Ouml;yleki denilebilir: eğer yaşasaydı zaferi kesin alacaktı.40 g&uuml;n s&uuml;resince Ali (as)la beraber muhacirlerin ve ensarın evine gidiyorlardı ve onlardan yardım ve işbirliği yapmalarını taleb ediyorlardı. Diyorlardı; Peygamberin kızı, bizim biatınızbu şahısla (ebubekirle) olmuştur. Nasıl musade edebilirsiniz. Peygamberin mirasını kendi evinden hari&ccedil; etmelerini başkasının evine g&ouml;t&uuml;rmelerine? Peygamberin kızı eğer eşin ebubekirden &ouml;nce bize gelseydi biz onunla biat ederdik. İşte burda Ali (as) onlara buyuruyordu; yakışırmıydı ki ben Peygamberi defin etmeyip makam elde etmek i&ccedil;in rakiplerimle rekabet edeydim? Zehra (as)eşinin konuşmasının onayında buyuruyor; Ali vazifesi olanı yapmamıştır. Ancak onlar bir iş yaptılar ki Allah onları cezalandıracaktır. Fesih bir dille &ccedil;ok faydalı bir hutbe okudu, &ccedil;ok değerli hakikatları dile getirdi. Zehra (as)ın hem kanıttır hem yargıdır (mahkeme) ve de halka bir tavsiye dirki kasp&ccedil;ı, zorbacı bir rejimi devirmede susmamalıdırlar. Fatimenin m&uuml;cadelesi o kadar azimli ve kararlı idiki hatta k&uuml;&ccedil;&uuml;k &ccedil;ocuklar bile kandi &ccedil;ocukluk g&uuml;&ccedil;leriyle ona&nbsp; yardım ediyorlardı kamaoyunun d&uuml;ş&uuml;ncesini aydınlatmak ve annelerinin nihal zaferi &uuml;midiyle ger&ccedil;ekleri beyan etmek i&ccedil;in t&uuml;m olanaklardan yararlanıyorlardı. Bir g&uuml;n imam Hasan (as)k&uuml;&ccedil;&uuml;kl&uuml;k devranında camiye geldi: ebubekir minberde oturmuş idi, ileri gitti ve ona dedi: aşağı in.... hadi babamın minberinden aşağı in, git kendi babanın minberinde otur. Ebubekir minberde şaşkınlık i&ccedil;inde kalmış idi ve halk şaşkın şaşkın imam hasana bakıyorlardı. &Ccedil;&uuml;nk&uuml; o Peygamberin torunu ve y&uuml;reğinin bir par&ccedil;ası idi. Nasıl olabilir Peygamberin &uuml;mmeti onun narazılığını tahamm&uuml;l etmeleri? Ebubekir hilebaz bir beceriyle olayı kapattı. İmam hasanı muhatap olarak g&uuml;ler y&uuml;zle ve &ccedil;ok şefkatli davranarak ona dedi; yemin ederim doğru diyorsun senin babanın minberi benim değil babanınminberi. Sadri islamın hadiseleri, tarihin şaşkınlık yaratıcı hadiselerindendir. Herkes zehra (as)ın Allah ve resul&uuml; indinde olan y&uuml;ce makamını biliyorlardı. Dolayısıyla hayli kanıtlar mevcuttur ki İslamın ilk kadını babasından sonra kısa bir s&uuml;re yaşantısında ne fakat rahatlığı mutluluğu olmadı belki tamamen acılarla yaşadı ve cismi ve ruhu acıların şiddeti onu &ouml;l&uuml;me s&uuml;r&uuml;kledi.ikinci halife bir grupla Fatimenin evine gitti feryad ediyordu: Allaha ant olsun ev ehli dışarıya &ccedil;ıkmalıdırlar. Aksi halde evi ve i&ccedil;inde bohranlarla beraber yakarım. Bazıları bu ama&ccedil;laki onu işin sonucundan uyarmak &uuml;zere dediler: Ama bu evde Fatime vardır. Onlara feryat ederek dedi: Fatime olsa dahi, Fatime olsa dahi, g&uuml;ya o anda hen&uuml;z Allah Peygamberinin cenazesi toprağa verilmemiş idi. Zira g&ouml;r&uuml;yoruzki tarih b&ouml;yle diyor: Fatime dışarı &ccedil;ıktı ve ş&ouml;yle dedi: sizden daha k&ouml;t&uuml; ahlaklı biri tanımıyorum. Allah Resul&uuml;n&uuml;n cenazesini bize bırakıp kendi işinizin peşine gittiniz. Neden bizi rahat bırakmıyorsunuz?bizim hakkımızı bize iade etmiyorsunuz?&ouml;mer uyanması gerekirken ebubekire giderek ondan alinin ihzar edilmesi i&ccedil;in emir vermesini istedi. Bu defa kunfuz aracılığıyla mesaj g&ouml;nderdiler ki Ali (as) camiye gelsin. Ama Ali (as) camiye gitmekten ka&ccedil;ındı.&ouml;mer geri d&ouml;nd&uuml; ve kapıyı &ccedil;aldı. Fatime dışarı &ccedil;ıktı ve şikayet eder tarzına b&ouml;yle dedi: Baba ey Allahın Resul&uuml;!.... senden sonra hattabın oğlundan Ebu&nbsp; kuhafenin oğlundan neler &ccedil;ektik? Sonu&ccedil;ta Ali (as)ı camiye g&ouml;t&uuml;rd&uuml;ler ta tehditle ondan biat alsınlar. Mesudi yazıyor: Ali ve yaranları evde kaldılar Peygamberin ahdine vefa etsinler. Ancak ev saldırıya uğradı evin kapısını ateşlediler,Ali (as)ı zorla ordan &ccedil;ıkardılar ve Fatimeye evin kapısı vasilesiyle darbe vurdularki muhsin adında &ccedil;ocuğunu d&uuml;ş&uuml;rd&uuml;. Camide istiyorlardı Ali(as) dan biat alsınlar. O biattan ka&ccedil;ındı. Onlar ise onu &ouml;l&uuml;mle tehdit ettiler. Ali(as) diyordu: beni eğer &ouml;ld&uuml;rseniz ben Allahın kulu Peygamberin kardeşiyim. Elini a&ccedil;tılar yalnız o elini kapadı onlar ellerini Ali (as) ın kapalı eline s&uuml;rd&uuml;ler bu vesileyle ondan biat aldılar. Fatime hastalandı ve yatağa d&uuml;şt&uuml;. Korktular d&uuml;nyadan gitsin dolayısıyla herkes onun razı olmadığını&nbsp; biliyorlardı kama oyunun d&uuml;ş&uuml;ncesi ve duyguları cihetinden beklenmedik sorunlar doğrula bilir. Karar verdiler Fatimeyi ziyaret edip ondan &ouml;z&uuml;r dilesinler. İki defa Fatimeden randevu almak istediler ki ziyaretine gitsinler ancak o izin vermedi. &Ccedil;aresizlikten Ali (as)a kapandılar ve ne yapıp yaptılar kendi ama&ccedil;larına ulaştılar. Ancak Fatime (as) bu fırsattanda istifade etti. O zamanki huzuruna geldiler onların selamının cevabını vermedi ve onlardan y&uuml;z &ccedil;evirdi. Fatime (as) şunu anlatmaya &ccedil;alışıyorduki zalimin selamının cevabı yoktur, ve zalime y&uuml;z y&uuml;ze gelmek doğru değildir. Yalnız hakkını almak amacıyla. Onlar yalvarışa d&uuml;şt&uuml;ler ve yine ama&ccedil;ları kendi mezarimleri meşru g&ouml;stersinler ve fedekin (Ehli-beyte mahsus bağ) musaderesini kanuni adilane bir uygulama olarak g&ouml;stermek. Fedek olayını Fatime (as) kendi kırıcı konuşmasında herkese aydınlatmış idi. B&uuml;t&uuml;n herkes ki Fatime (as) ın kanıtlı konuşmasını duymuş idiler. Yakin etmişlerdi ki Allah Resul&uuml;n&uuml;n kızı haklıdır. Yalnız hakkı duyan kulak mevcut idi. Artık bir gereksimi yoktiki Fatime yinede fedek konusunda konuşma yapsın. Bu defa gerekiyordu başka bir yoldan onların mahkumiyyetini imzalasın. Bu&nbsp; y&uuml;zden onlara buyurdu: sizi Allaha yemin veriyorum. Peygamberden duymamışsınız ki. Fatimenin hoşnutluğu benim hoşnutluğum ve Fatimenin &ouml;fkesi benim &ouml;fkemdir. Her kim kızım Fatimeyi sevmiş ise beni sevmiştir ve herkim Fatimeyi hoşnut ederse&nbsp; beni hoşnut etmiştir ver herkim Fatimeyi &ouml;fkelendirmişse beni &ouml;fkelendirmiştir. Onlar Fatimeyi tasdık ettiler ve dediler. Evet onun b&ouml;yle buyurduğunu duymuşsunuzdur. Fatime ellerini asımana kaldırdı ve solmuş kalbiyle b&ouml;yle dedi: ben Allahı ve melekleri şahit tutuyorum ki siz beni &ouml;fkelendirdiniz ve beni hoşnut etmediniz....eğer peygamberle g&ouml;r&uuml;ş&uuml;rsem sizin elinizden ona şikayet edeceğim.ebubekir ağladı. Fatime (as) buyurdu: Allaha yemin olsun her namazımda senin hakkında nifrin (beddua)edeceğim. Bu s&ouml;zler &ccedil;elik kılı&ccedil;lar gibi başlarına iner gibi oldular. Dinlenme ve huzur g&uuml;&ccedil;lerini kayıp ettiler. Anladılar ki fatimeyi hoşnut etmek i&ccedil;in t&uuml;m yollar t&uuml;kendi. Fatimenin &ouml;fkesi ve rızasızlığı &ouml;yle değil ki bir takım sembolik i&ccedil;i boş &ouml;vg&uuml;lerle bertaraf olsun.ebubekir ağlamayı hakketmişti. &Ccedil;&uuml;nk&uuml; Peygamber değerli kızı buyurmuş idi: Allah senin &ouml;fkenle &ouml;fkelenir ve senin hoşnutluğunla hoşnut oluyor. Onun sebebide a&ccedil;ıktır. Fatimenin hoşnutluğu yalnız zaferi i&ccedil;indi onun &ouml;fkeside batılın zaferi demekdir. Evet Fatimeyi bir silsile ağır acılarla ve sonsuz &uuml;z&uuml;nt&uuml;lerle başbaşa bıraktılar ve g&uuml;&ccedil; erkanlarını sağlamlaştırmaya &ccedil;alıştılar. Bazen babasının t&uuml;rbetinin ziyaretine gidip, &ccedil;okluca &uuml;z&uuml;l&uuml;p ağlayarak b&ouml;yle diyordu:bana &ouml;ylesin musibetler&nbsp; nuful etti ki eğer g&uuml;nd&uuml;z&uuml;n aydınlığına nuful etseydi gece gibi karartırdı. Senden sonra h&uuml;z&uuml;n arkadaşım ve g&ouml;z yaşım s&ouml;nmeyen alevlerimin s&ouml;nd&uuml;r&uuml;c&uuml;s&uuml; olmuştur. Enes bin malik Peygamberin cenaze t&ouml;renine katılmış idi. Karar verdi Fatimenin huzuruna gitsin ve ona baş sağlığı dilesin. Fatimeden musade isdedi ve musade aldı o zaman ki Fatimenin huzuruna vardığında ondan sarcısı bir c&uuml;mle duydu. Bu c&uuml;mle onu &ouml;ylesine sardı ki fatime (as) ın evinden &ccedil;ıktığında y&uuml;kses sesle haykırarak ağlıyordu. O c&uuml;mle buydu nasıl g&ouml;nl&uuml;ne razı oldun ki Allah Resul&uuml;n&uuml;n &uuml;zerine toprak d&ouml;kt&uuml;n&uuml;z? Elbetteki b&uuml;t&uuml;n herkes toprağa gitmelidir. Peygamberler dahi. Fatimeki son derece İslami &ouml;ğretinin ve terbiyenin i&ccedil;inde yer almış idi. Demek istemiyordu: kimse Peygamberin &uuml;zerine toprak dikmemelidir maksadı buydu ki emin peygamberlerine nisbet sevgiden aşktan bağlılıktan s&ouml;z eden insanlar bilmelidirler ki Peygamberin (ehli-beytine)yadıgarına yapılan davranışlar tıpkı Peygamberin naşına toprak d&ouml;kt&uuml;k d&uuml;ş&uuml;ncesiyle ağlıyorlardı. Nasıl kızına torunlarına damadına eşine rastlanmamış zalimane davranılmasına rıza g&ouml;steriyordu. Fatime b&ouml;yle bir şartlarda hakkıydı. Kendi duygularını&nbsp; boş bırakıp &ouml;ylesine yakıcı aslansın ki onu nam yapmış d&uuml;nyanın beş ağlayanından biri olarak adlandırır. (diğer d&ouml;rt tane HZ.Yakup,HZ.yusuf , HZ.Ademi Ebul beşer,ve imamı Seccad (as) dan ibaretttir. Bu ağıtlar Fatimenin haklı m&uuml;cadelerinin bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil ediyordu. Cihefsiz (boşuna) değildi ki ağıtını da sans&uuml;r etsinler ve o &ccedil;ocuklarıyla beraber şehrin dışına &ccedil;ıkıyordu ve bir ağacın g&ouml;lgesinde oturup ağlıyordu ve &ccedil;ocukları onu yolcu ediyorlardı. Akşam&uuml;zeri Ali (as) gidiyordu ve taziyeli eşini acı ve h&uuml;z&uuml;n dolu kalbiyle eve getiriyordu ağacı bile kestiler. Fatime ve &ccedil;ocukları gidiyorlardı, medinenin yakıcı g&uuml;neşin altında oturuyorlardı ve m&uuml;cadele programını suskunluk haliyle takip ediyorlardı. Bu nedenle Ali (as) bir kul&uuml;be yapmaya karar verdiki &lt;&lt;&uuml;z&uuml;nt&uuml; ve ağıt evi &gt;&gt;olarak adlandırıldı. Bu t&uuml;r negatif m&uuml;cadeleyi mazlum insanlar o zaman yapılanlar ki pozitif m&uuml;cadele (hakkını g&uuml;&ccedil; kullanarak kazanmak) onlar i&ccedil;in imkansız oluyor. Fatimeye bundan başka bir alternatif yok idi. Halk tehlikeye girmiş idi. Dini başka bir r&uuml;ya kaydırmış idi.ebubekir ve &ouml;merin hilafetinin neticesi zorba baskıcı vahşi emevi ve abbasi h&uuml;k&uuml;metlerinin ger&ccedil;eği bilip inanan insanlar i&ccedil;in b&ouml;yle bir ortamı (durumu)tahamm&uuml;l etmek &ccedil;ok acı da gerek, dolayısıyla Fatime bilin&ccedil;li y&uuml;ce bir limana sahiptir. Beraberin Fatimenin iyi kim m&uuml;cadelenin beyin merkezini oluşturabilir? Kesinlikle hi&ccedil; kimsede İslam Camiasında Fatimenin makamı ve avantaj yok idi. O Peygamberin yegane yadıgarıdır. O idi Peygamberin huzuruna vardığında vardığında peygamber yerinden kalkıyordu ve elini &ouml;p&uuml;yordu. Odur tethir ayetinde Peygamberin Ehli-beytin den muhabele ayetinde ise yalnız kadındır ki Peygamberin hiristiyanlarla muhabelesine katılma iptiharına sahip olan bu nedenlerden dolayıdır ki şartlar icap ediyordu m&uuml;cadelenin bayrağını Fatime kaldırsın diğerler ise yani &ccedil;ocuklar kadınlar ve az olan bir grup şialar ebuzer salman ammar mikdad bilal ve gibileri de ondan himaye etsinler. Malesef&nbsp; Fatimenin hayatı sona erdi. Hakkın ve hakikatın bu yegane savunucusu şah vilayetin yalnız g&uuml;&ccedil;l&uuml; yardımcısı bu d&uuml;nyadan irtihal etti ve cihan g&uuml;&ccedil; makam ve mevkiye susuzlayanların hakimiyetine ge&ccedil;ti. Fatimenin &ouml;l&uuml;m&uuml;nde muhaliflerin peykerin ağır bir darbe idi. Vasiyet etti cenazesinin devamlı gizli kalacak bir yerde toprağa g&ouml;mmelerini ta aydın insanlar kandinden veya diğerlerinden sual etsinler: neden Peygamberin yadıgarı gizli olarak toprağa verildi ve mezarı&nbsp; halkın g&ouml;z&uuml;nden kayıp oldu? Yaşamının en son g&uuml;n&uuml;nde, &ouml;l&uuml;m&uuml;n&uuml;n geldiğini bildiği i&ccedil;in hasta yatağından kalktı su hazırladı ve &ccedil;ocukları yıkandırdı ve onları Peygamberin mezarını ziyaretine g&ouml;nderdi. Bu olay &ccedil;ocuklar i&ccedil;in şaşırtıcıydı. Kendilerinden soruyorlardı annemiz beytu l ehzena (ağıt evine) yalnız mı gidip ağlamak istiyordu? Ge&ccedil;mişte b&ouml;yle olmamıştır yahutta evdemi oturup ağlamak istiyor? Buda yine y&ouml;netim tarafından yasaklanmıştır. &Ccedil;ocuklar &ccedil;ıktıktan sonra kendi su hazırladı yıkandı ve temiz elbise giydi. Daha sonra Fatimeye bakıcılık onuruna sahip olan selmaya destur verdi yatağımı a&ccedil; ki &ouml;l&uuml;m zamanı gelmiştir. Selma yatağı a&ccedil;tı ve Fatime uzandı kısa bir s&uuml;re i&ccedil;inde bu y&uuml;ce takva ve dindarlık &ouml;rneği olan veda etti ve g&uuml;&ccedil;s&uuml;z acı ve &ccedil;ile &ccedil;ekmiş naşı ruhsuz kaldı. &Ccedil;ocuklar geldiler ve annelerini sordular selma onlara annelerinin &ouml;l&uuml;m&uuml;n&uuml; haber verdi. Ağlayarak camiye gittiler ta babalarına yetim olduklarının haberini iletsinler. Fatimenin &ouml;l&uuml;m&uuml;n&uuml;n haberi medinede yayıldı Allah Resul&uuml;n&uuml;n yadıgarının cenaze t&ouml;renine katılmak amacıyla halk b&uuml;y&uuml;k &uuml;z&uuml;nt&uuml;leriyle ağlar g&ouml;zleriyle bu b&uuml;y&uuml;k kayıpın evinin &ouml;n&uuml;nde toplandılar. Ancak ebuzer dışarı &ccedil;ıktı ve cenaze t&ouml;reninin sonraya ertelendiğini haber verdi. Halk dağıldı ve geceleyin karanlığı her tarafı kapsamış idi ve derin &uuml;z&uuml;nt&uuml; duyan halk hemen hadiseyi unuttular ve her zaman olduğu gibi uykularına dalı verdiler. Yalnız&nbsp; bir grup acılı yani Ali (as)ın &ccedil;ocukları ve birka&ccedil; sadık dostu ve fedakar y&ouml;renleri uyak kaldılar aynı gecenin karanlığında Peygamberin kızının vasiyetini uygulamaya koydular ve cenazeyi toprağa verdiler. Cenazeyi ağırlayanlar geri d&ouml;nd&uuml;ler Ali (as)ise cenazenin başında kaldı kendi değerli m&uuml;cadele arkadaşı ve eşinin yokluğunda &uuml;z&uuml;nt&uuml; ve acılarla dolup taşan kalbiyle b&ouml;yle dedi: ey Allahın Resul&uuml; benim selamım ve şimdide sana kısa bir zamanda kavuşan kızının selamı sana olsun. Ey Allahın Resul&uuml; se&ccedil;ilmiş kızının yokluğunda sabrım yok denilecek kadar azalmıştır şimdi emanet geri verildi ve rehin alındı. Benim &uuml;z&uuml;nt&uuml;m ebedi ve gecelerim uyak olarak ge&ccedil;iyor... ertesi g&uuml;n geceyi rahat ge&ccedil;irmiş olanlar geldiler cenazeyi uğurlasınlar. Onlara denildiki: Fatime vasiyyeti gereği gece toprağa verildi. İtirazlar y&uuml;kseldi. Onlar Peygamberin yadigarın cenaze t&ouml;renine katılarak kendi siyasi d&uuml;ş&uuml;ncelerine meşruluk kazandırmak ve kendilerini haklı tanıtmak istiyorlardı. Bu işten zarar g&ouml;rd&uuml;ler. Bu y&uuml;zden ve cesedin &ccedil;ıkarılmasını ilan ettiler ve b&ouml;ylece bir ger&ccedil;ek daha ortaya &ccedil;ıkmış oldu. Siyasi propakandalarla Ali (as)ı peygamberden sonra korkak g&uuml;&ccedil;s&uuml;z yeteneksiz olarak tanımlamışlar idi. Muhalif cebhesinin Ali (as) ın yiğitliğinden z&uuml;lfikarından korgusu ve kaygıları olması i&ccedil;in halbuki Ali (as) sırf islamın ger&ccedil;ek &ouml;z&uuml;n&uuml;n korunmasından &ouml;t&uuml;r&uuml; ve maslahatı islamı d&uuml;ş&uuml;nd&uuml;ğ&uuml;nden kılıcına el s&uuml;rm&uuml;yordu. O mezarın a&ccedil;ılmasından s&ouml;z edildiği zaman ve imamın eşinin naşına ihanet etmeğe karar verdiklerinde, Ali (as) savaş ilan etti. Bihude prapakandaya adlanan bir takım saf y&uuml;rekliler anladılarki Ali (as) aynı Ali ve kılıcı aynı kılı&ccedil;tır. Fatimeye selam olsun &ouml;l&uuml;m&uuml;nde dahi yine &ouml;zel bir tedbirle imanın kutsal mevkini savunarak ve batıl propakandaları tesirsiz kıldı. Fatime (as)ın m&uuml;cadelesi &ouml;ylesine faydalı g&ouml;rkemleridir bizim başka konulara girmemize mani oldu. Buna rağmen haksızlık olur eğer Fatimenin yaşamının &ccedil;ok &ouml;nemli meselelerinden biri olan evliliği hakkında bir şey yazmadıysak. Peygamber Fatimeye buyurdu: Ali faziletini tanıdığın biridir ben Allahdan istemişim seni en faziletli erkeklerden birine evlendirsin. O istiyor seninle evlensin. Senin d&uuml;ş&uuml;ncen nedir? Fatime sustu. Peygamber dışarı geldi ve dedi: onun suskunluğu razılığın manasıdır. Bu esnada minbere &ccedil;ıktı ve b&ouml;yle buyurdu: Allaha senalar olsun niyetiyle &ouml;v&uuml;lmekte ve g&uuml;c&uuml;yle tapılmaktadır. Bir ilah ki t&uuml;m mevcudat onun itaatındadır ve ondan &ccedil;ekinmekte ve ona &uuml;mitlidirler ve de fermanı g&ouml;kte ve yerde uygulanmaktadır. İnsanları, g&uuml;c&uuml;yle yarattı, h&uuml;k&uuml;mleriyle onları &uuml;st&uuml;n kıldı ve kandi dinine izzet verdi ve de kendi Peygamberi Muhammedin (saa) saygınlığını farz kıldı. Allah &lt;&lt;insanın soyunun devamı i&ccedil;in evliliği kesin bir sebeb olarak nitelendirdi&gt;&gt; buyuruyor: Fatimeyi Aliyle evlendirmemi Allah (cc) bana emretmiştir. Ben onu 400 dirhem mehir &uuml;zere Aliyle evlendirdim. Ali (as) dedi: -razı oldum. Rirayettir Allah Resulu Ali (as) a buyurdu:kızımı Allahın iradesi &uuml;zere sana tesvi&ccedil; ettim (evlendirdim) Allahın razı olduğu şaya razı oldum. Şimdi eşin senin yetkindedir ve benim yetkimden &ccedil;ıkmıştır. Ali (as) bu uğurlu evliliğinin ş&uuml;kranlığını secdeye kapandı ve dedi: Allahım bana lutuf ettiğin nimetinin ş&uuml;kr&uuml;n&uuml; yapabilmem i&ccedil;in başarı ver. Allahın Peygamberi amin dedi. Ali (as) secdeden kaldırdıktan sonra Allah Resulu buyurdu: Allah (cc) bu evliliği size uğurlu ve bereketli kılsın ve sizin aranızda &uuml;lfet icad etsin ve size &ccedil;ok değerli evlatlar nasip eylesin. Peşine Allah Resul&uuml; dest&uuml;r&nbsp; verdi. Bir tabak hurma hazır bulunanlar arsında getirilip dağıtıldı. Peygamber (saa) hanımları neşelendirmeleri i&ccedil;in dest&uuml;r aldılar. Fatimeyi Zahranın cehiziyesi bir kilim ile bir koyun derisi idi. Allah Resul&uuml; &ouml;l&uuml;m yatağında iken Ali (as) a buyurdu: ey iki deste g&uuml;l olan Hasan ve H&uuml;seyn&rsquo;in babası selam olsun sana sana kızıma bu d&uuml;nyada mihriban olmanı sifariş ediyorum. Yakında hayatında en g&uuml;&ccedil;l&uuml; iki tutanağın tahrip olacaktır. Sabırlı ol o zamanki Resul&uuml; Ekrem d&uuml;nyaya veda etti, Ali (as) buyurdu: -bu iki tutanağımdan biri idi ve Fatime (as)da d&uuml;nyadan g&ouml;&ccedil; ettiği zaman buyurdu: -buda diğer tutanağım. Resul&uuml; Ekrem (saa) &ouml;l&uuml;m yatağında Fatimeyi yanına &ccedil;ağırdı ve onunla konuştu. Fatime ağladı. İkinci defa &ccedil;ağırdı ve aheste onunla konuştu. Fatime şad oldu. Sonraları ondan sordular.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-baban ne buyurdu? Buyurdu:</p>\n\n<p>\n	-bana &ouml;l&uuml;m&uuml;n&uuml;n geldiğini haber verdi. Ben ağladım.</p>\n\n<p>\n	-daha sonra benim ailesi i&ccedil;erisinde ona kavuşan ilk fert olacağımı bana haber verdi. Ben şad oldum. Bu &ouml;z ge&ccedil;mişim hazırlanmasında hayatu liman Hasan ibni Ali c 1 5 158 den sonra kitablarından istifade olunmuştur.&nbsp; &nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>','Peygamberimizin (saa) Değerli Kızı Fatıma (As)','','publish','closed','open','','peygamberimizin-saa-degerli-kizi-fatima-as','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2720',0,'post','',0),(2721,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<h1 align=\"center\">\n	Hz. Fatıma-i Zehra (aleyhasselam)&#39;ın Şehadeti</h1>\n\n<p style=\"margin-left:-14.2pt;\">\n	İlklerin ve sonların, gelmiş ge&ccedil;miş ve gelecek olan b&uuml;t&uuml;n d&uuml;nya kadınlarının efendisi, Allah Resul&uuml;n&uuml;n kalbinin neşesi, &nbsp;Ehlibeyt&#39;in &uuml;&ccedil;&uuml;nc&uuml; şahsiyeti, Ehlibeyt imamlarının annesi Fatima-i Zehra (selamullahi alayha)nın mazlumane şahadetini başta sahibimiz ve efendimiz olan oğlu İmam-i Zaman olmak &uuml;zere b&uuml;t&uuml;n İslam &acirc;lemine ve Ehlibeyt muhiplerine tesliyet arz ediyoruz.</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Ger&ccedil;ekten de Hz. Fatıma (alayhasselam) yaşayışıyla, ibadetiyle, &uuml;st&uuml;n ahlakıyla, hak ve hakikatten yana tavır almasıyla, velayeti savunmak uğruna &ccedil;ekinmeden canı d&acirc;hil b&uuml;t&uuml;n varlığını ortaya koyarak şahadeti istikbal etmesiyle Allah Resul&uuml; ve Hz. Ali&#39;den sonra insanlık &acirc;leminde masumiyetin, faziletin, insanı değerlerin ve hak ve hakikatten yana olmanın en b&uuml;y&uuml;k &uuml;stadıdır.</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	B&ouml;yle bir y&uuml;ce şahsiyetten b&uuml;t&uuml;n insanlık &acirc;leminin &ouml;zellikle de m&uuml;min kadınların alacakları sayısız dersler ve g&uuml;zel &ouml;rnekler vardır.</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Hz. Fatıma&#39;nın y&uuml;celiği, &uuml;st&uuml;n şahsiyeti ve fazileti hakkında Allah Resul&uuml; ve Ehlibeyt İmamları&#39;ndan sayısız hadisler gelmiştir. Teberr&uuml;k kastıyla onlardan bazısına işaret ediyoruz:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;D&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml; d&ouml;rt kişidir: &quot;İmran&#39;ın kızı Meryem, Muhammed&#39;in kızı Fatıma, Huveyled&#39;in kızı Hatice ve Firavun&#39;un hanımı Asiye.&quot;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine buyurmuşlardır ki:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Fatıma (a.s), ilklerden ve sonrakilerden b&uuml;t&uuml;n cennet kadınlarının en &uuml;st&uuml;n&uuml;d&uuml;r.&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Resulullah (s.a.a), Hz. Fatıma&#39;ya ş&ouml;yle buyurmuşlardır:<em> &quot;Allah Teala senin gazabınla gazap eder, senin hoşnutluğunla da hoşnut olur.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yusuf bin Zebyan der ki: Hz. İmam Sadık (a.s) ş&ouml;yle buyurdular:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Fatıma (a.s), Allah katında dokuz isimle &ccedil;ağrılır:</em> <em>&#39;Fatıma, Siddika, M&uuml;bareke, Tahire, Zekiyye, Raziye, Merziyye, Muhaddese, Zehra.&#39; </em>Sonra <em>&#39;Fatıma&#39;nın ne anlama geldiğini biliyor musun?&#39;</em> buyurdular. Ben: &#39;Efendim bana a&ccedil;ıkla&#39; dedim<em>. </em>Bunun &uuml;zerine, İmam (a.s) ş&ouml;yle buyurdular:<em> &#39;Fatıma denilmesinin sebebi, şer ve k&ouml;t&uuml;l&uuml;klerden masum ve mahfuz olduğu i&ccedil;indir.&#39; </em>Sonra da şunu eklediler:<em> &#39;Eğer Ali (a.s) olmasaydı, &Acirc;dem&#39;den kıyamete kadar yery&uuml;z&uuml;nde Fatıma i&ccedil;in layık bir eş bulunmazdı.&#39;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Hz. Peygamber (s.a.a) buyurmuşlardır ki:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Fatıma bedenimin bir par&ccedil;asıdır, ona eziyet bana eziyettir, onun hoşnutluğu benim hoşnutluğumdur ve Fatıma insanların bana en aziz olanıdır.&quot;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İbn-i Abbas ş&ouml;yle diyor: &quot;Bir g&uuml;n Hz. Resulullah (s.a.a) oturuyordu. Ali, Fatıma, Hasan ve H&uuml;seyin <em>(aleyhim&#39;us-selam)</em> da Peygamber&#39;in yanındaydılar. Bu arada Hazret ş&ouml;yle buyurdular: &#39;<em>Allah&#39;ım, biliyorsun ki, bunlar benim Ehl-i Beyt&#39;im ve (nezdimde) insanların en değerlisidirler. Allah&#39;ım, onları seveni sev, onlara d&uuml;şman olanlara d&uuml;şman ol, onlara yardım edene yardım et, onları b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerden m&uuml;nezzeh kıl, b&uuml;t&uuml;n g&uuml;nahlardan koru ve Ruh&#39;ul- Kudus vasıtasıyla onları teyit et.&#39;</em> Daha sonra da ş&ouml;yle buyurdular: <em>&#39;Ya Ali! Sen benden sonra &uuml;mmetin İmamı ve benim vasimsin. Sen m&uuml;minleri cennete doğru hidayet edeceksin. Sanki kızım Fatıma&#39;nın kıyamet g&uuml;n&uuml; nurdan olan bir bineğe bindiğini, sağ tarafında yetmiş bin melek, sol tarafında yetmiş bin melek, arkasında yetmiş bin melek ve &ouml;n&uuml;nde yetmiş bin melek olduğu halde hareket ettiğini ve &uuml;mmetimin m&uuml;min kadınlarını cennete g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;r gibiyim. Beş vakit namazlarını kılan, Ramazan ayında oru&ccedil; tutan, Allah&#39;ın evini ziyaret eden, malının zek&acirc;tını veren, kocasına itaat eden ve Ali&#39;yi seven her kadın, Fatıma&#39;nın şefaati vasıtasıyla cennete girecektir ve Fatıma d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml;d&uuml;r.&#39; </em>Bu arada Hz. Resulullah&#39;a: &#39;Fatıma sadece kendi asrının kadınlarının mı b&uuml;y&uuml;ğ&uuml;d&uuml;r?&#39; diye soruldu. Bunun &uuml;zerine Hazret ş&ouml;yle buyurdular: <em>&#39;Kendi asrının kadınlarının b&uuml;y&uuml;ğ&uuml; olan Meryem binti İmran&#39;dır. Kızım Fatıma, ge&ccedil;miş ve gelecekteki b&uuml;t&uuml;n kadınların en &uuml;st&uuml;n&uuml;d&uuml;r...&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Resulullah (s.a.a) Selman&#39;a ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Ey Selman! Kim kızım Fatıma&#39;yı severse cennette benimle birlikte olur; kim de ona d&uuml;şman olursa ateşe atılır. </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Selman! Fatıma&#39;ya sevgi beslemenin y&uuml;z yerde insana faydası dokunur; o yerlerin en kolayı şunlardır: &Ouml;l&uuml;m zamanı, kabre koyulurken, terazi kurulduğunda, mahşer g&uuml;n&uuml;, sırat k&ouml;pr&uuml;s&uuml;nde ve sorgu sual zamanı.</em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Selman! Kızım Fatıma kimden razı olursa ben ondan razıyım; ben de kimden razı olursam Allah ondan razı olur; Fatıma kime gazap ederse ben ona gazap ederim; ben de kime gazap edersem Allah ona gazap eder. </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Selman! O&#39;na ve kocası Emir&#39;ul Muminine, onun torunları ve takip&ccedil;ilerine zul&uuml;m edenlerin vay haline.&quot;</em> <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Resulullah (s.a.a) uzun bir hadiste ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Ey Fatıma! Beni peygamberliğe se&ccedil;en Allah&#39;a andolsun ki, ben cennete girmedik&ccedil;e diğer kimselerin cennete girmesi haramdır; sen benden sonra cennete girecek ilk şahıssın... </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Fatıma! Beni hak olarak meb&#39;us kılana andolsun ki, sen kadınların hanım efendisi olarak cennete gireceksin... </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Beni hak olarak peygamber g&ouml;nderene andolsun ki, Hasan ve H&uuml;seyin de senin sağ ve solunda oldukları halde cennete girecekler; sen cennetin en y&uuml;ksek yerinden halka bakacaksın, Hamt bayrağı da Ali bin Ebu Talib&#39;in elinde olacaktır... </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Beni Peygamber se&ccedil;ene andolsun ki, senin d&uuml;şmanlarına d&uuml;şman olacağım; senin hakkını gasp edenler, seninle dostluk bağını kesip bana yalan atanlar pişman olacaklar, benim karşımda yer &uuml;zerinde s&uuml;r&uuml;nd&uuml;r&uuml;lecekler...&quot;</em> <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Hz. Resulullah (s.a.a) vefatına yakın bir zamanda Hz. Fatıma&#39;nın elini Hz. Ali&#39;nin eline koyarak ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Ey Ebe&#39;l-Hasan! Bu, Allah&#39;ın emaneti ve O&#39;nun resul&uuml; olan Muhammed&#39;in senin yanındaki vediasıdır. &Ouml;yleyse beni, O&#39;nun hakkında g&ouml;zet ve biliyorum ki, sen bunu yapacaksın.</em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Ali! Allah&#39;a andolsun ki, O (Fatıma), ge&ccedil;miş ve gelecekteki cennet kadınlarının en &uuml;st&uuml;n&uuml;d&uuml;r. Allah&#39;a andolsun ki, O, b&uuml;y&uuml;k Meryem&#39;dir. Bil ki, Allah&#39;tan O&#39;nun ve senin i&ccedil;in dua ettim, Allah da duamı kabul buyurdu... </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Fatıma! Allah&#39;a andolsun ki, sen razı olmadık&ccedil;a ben razı olmayacağım.&quot;</em> (Bu s&ouml;z&uuml; &uuml;&ccedil; defa tekrarlamışlardır) <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Resulullah (s.a.a) vefat anında Fatıma (a.s)&#39;a ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Ey Fatıma! Allah&#39;a andolsun ki, senin ağlamandan dolayı, Allah&#39;ın arşı ve onun etrafındaki melekler, g&ouml;kler ve yerler ve onlarda olan her varlık ağlayacaktır.&quot;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Ebu Eyyub-i Ensari ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Hz. Resulullah (s.a.a) hastalandı, Fatıma (a.s) Hazret&#39;in ziyaretine gelerek ağladı. Resulullah (s.a.a) onun bu durumunu g&ouml;r&uuml;nce ş&ouml;yle buyurdular:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Ey Fatıma! Allah Teala seni &ccedil;ok sevmektedir. Seni, ge&ccedil;mişi herkesten parlak olan ve ilmi herkesten daha &ccedil;ok olan biriyle evlendirdi. Allah Teala yery&uuml;z&uuml;ndeki insanlara &ouml;zel bir şekilde tevecc&uuml;h edip onların arasından beni se&ccedil;ti, beni m&uuml;rsel bir peygamber kıldı; yine yery&uuml;z&uuml;ne tevecc&uuml;h etti, onların arasından kocanı se&ccedil;ti ve seni O&#39;nunla evlendirmek ve O&#39;nu vasi kılmam i&ccedil;in bana vahyetti. </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Ey Fatıma! En &uuml;st&uuml;n peygamber bizdendir, O da babandır; en &uuml;st&uuml;n vasi bizdendir, O da eşindir; en &uuml;st&uuml;n şehitler bizdendir; Onlar da babanın amcası Hamıza ve iki kanadıyla cennette u&ccedil;an ve istediği yere giden babanın amcası oğlu Cafer&#39;dir; cennet gen&ccedil;lerinin efendileri olan Hasan ve H&uuml;seyn bizdendir; Onlar da senin evlatlarındır. Canım elinde olan Allah&#39;a andolsun ki, bu &uuml;mmetin Mehdisi bizdendir, O da senin torunlarındandır.&quot;</em> <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Resulullah (s.a.a) buyurmuşlardır ki:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Eğer iyilik ve g&uuml;zellik bir şahıs olmak isteseydi, o mutlaka Fatıma olurdu; oysa Fatıma ondan daha &uuml;st&uuml;nd&uuml;r. Kızım Fatıma soy, y&uuml;celik, keramet ve bağış bakımından yery&uuml;z&uuml;ndeki insanların en &uuml;st&uuml;n&uuml;d&uuml;r.&quot;</em> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Emir&#39;ul-Muminin Ali (a.s) ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Allah&#39;a andolsun ki, şimdi &ouml;yle bir s&ouml;z diyeceğim ki, benden başka kim o s&ouml;z&uuml; s&ouml;ylerse yalancıdır: Ben &acirc;lemlere rahmet olan Peygamber&#39;den miras aldım, eşim (Fatıma) &uuml;mmetin kadınlarının en &uuml;st&uuml;n&uuml;d&uuml;r; ben de vasilerin en &uuml;st&uuml;n&uuml;y&uuml;m.&quot; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Hz. Ali (a.s) Hz. Fatıma (a.s) hakkında ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Allah&#39;a andolsun ki, ben O&#39;nu (Fatıma&#39;yı) kesinlikle &ouml;fkelendirmedim; hayatta olduğu m&uuml;ddet&ccedil;e onu sevmediği bir işe mecbur etmedim; O da beni &ouml;fkelendirmedi, bana karşı gelmedi; Ona baktığımda b&uuml;t&uuml;n gam ve &uuml;z&uuml;nt&uuml;ler kalbimden yok olup giderdi.&quot;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	&nbsp;Yine Hz. Ali&#39;nin (a.s) ş&ouml;yle buyurdukları nakledilmiştir:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Allah&#39;a andolsun ki, Fatıma&#39;yı kendi g&ouml;mleğinde yıkadım, tertemiz idi, Resulullah&#39;ın henutundan kalan henutla onu henutladım. Onu kefenledikten sonra; &lsquo;Ey &Uuml;mm&uuml; G&uuml;ls&uuml;m! Ey Zeyneb! Ey Sekine! Ey Fizze! Ey Hasan! Ey H&uuml;seyn! Gelin annenizle vedalaşın, ayrılık vakti yetişmiştir, g&ouml;r&uuml;şmek cennet ve kıyamete kalmıştır&#39; diyerek onları &ccedil;ağırdım. Hasan ve H&uuml;seyn &ouml;ne gelip ağlayarak; &#39;Ey Hasanın annesi! Ey H&uuml;seyn&#39;in annesi! Ceddimiz Muhammed Mustafa&#39;yı g&ouml;rd&uuml;ğ&uuml;nde selamımızı O&#39;na ilet ve O&#39;na de ki, senden sonra yetim kaldık&#39; diye annelerini sesleyip O&#39;nunla konuştular. </em></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>Allah şahittir ki, Fatıma sızladı, feryat etti, ellerini kefenden &ccedil;ıkarıp onları bağrına bastı, bu esnada gayptan ş&ouml;yle bir ses geldi: &quot;Ey Ebe&#39;l-Hasan! O ikisini annelerinin g&ouml;ğs&uuml;n&uuml;n &uuml;zerinden kaldır. Allah&#39;a andolsun ki, g&ouml;klerin meleklerini ağlattılar, dost (Allah), dostu (Fatıma&#39;yı) g&ouml;rmeğe m&uuml;ştaktır...&quot;</em> <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İmam Hasan (a.s) annesi Hz Fatıma hakkında ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Cuma gecesi annem Fatıma (a.s) mihrapta durup ibadete koyulmuştu, şafak atıncaya kadar hep r&uuml;k&ucirc; ve secde halindeydi; m&uuml;min erkek ve kadınların ismini zikredip onlar i&ccedil;in &ccedil;ok dua ediyordu. Fakat kendisi i&ccedil;in Allah&#39;tan bir şey istemediğini g&ouml;rd&uuml;m. Bunun &uuml;zerine anneme; &quot;Ey anne! Neden diğerlerine dua ettiğin gibi kendin i&ccedil;in de dua etmiyorsun?&#39; dedim. Buyurdular ki: &#39;Evladım! &Ouml;nce komşu sonra insanın kendisi.&quot;</em> <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İmam H&uuml;seyn (a.s) Resulullah (s.a.a)&#39;ın ş&ouml;yle buyurduklarını nakletmişlerdir:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Fatıma kalbimin neşesidir; iki oğlu kalbimin meyvesidir; eşi g&ouml;zlerimin nurudur; evlatlarından olan İmamlar, Rabbimin eminleri ve O&#39;nunla yaratıkları arasında ilişki bağıdırlar; kim o bağa sarılırsa kurtulur, kim de ondan ayrı kalırsa helak olur.&quot;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İmam Muhammed Bakır (a.s) da babalarından naklen ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Resulullah&#39;ın (s.a.a) kızı Fatıma&#39;nın (a.s) &quot;Tahire&quot; lakabıyla adlandırılması, her t&uuml;rl&uuml; kir, leke ve &ccedil;irkin şeylerden tertemiz olduğu i&ccedil;indir...&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İmam Rıza (a.s) da babalarından naklen Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduklarını nakletmişlerdir:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Miraca gittiğimde Cebrail (a.s) elimden tutup beni cennete g&ouml;t&uuml;rd&uuml;, cennet hurmasından bana verdi, ben de onu yedim. O hurma benim sırtımda n&uuml;tfeye d&ouml;n&uuml;şt&uuml;. Yery&uuml;z&uuml;ne d&ouml;nd&uuml;ğ&uuml;mde Hatice&#39;yle birlikte olduk, O Fatıma&#39;ya hamile oldu. Binaenaleyh Fatıma insan şeklinde olan bir huridir. Cennetin kokusunu &ouml;zlediğimde kızım Fatıma&#39;yı kokluyorum.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	İmam Ali Naki (a.s) da babalarından naklen Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduklarını nakletmişlerdir:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Kızım Fatıma&#39;nın &quot;Fatıma&quot; adlandırılmasının sebebi, Allah Teala&#39;nın O&#39;nu ve dostlarını cehenneme ateşinden ayırmış ve uzaklaştırmış olduğu i&ccedil;indir.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p style=\"margin-left:-14.2pt;\">\n	Yine Resulullah (s.a.a) ş&ouml;yle buyurmuşlardır:</p>\n\n<p style=\"margin-left:-14.2pt;\">\n	<em>&quot;Kızım Fatıma &acirc;lemdeki kadınların en &uuml;st&uuml;n&uuml;d&uuml;r, bedenimin bir par&ccedil;asıdır, g&ouml;z&uuml;m&uuml;n nurudur, kalbimin meyvesidir, bedenimdeki ruhumdur, insan şeklinde bir huridir. İbadet mihrabında ayağa kalktığında yıldızlar yery&uuml;z&uuml;ndekilere nur sa&ccedil;tığı gibi onun nuru da g&ouml;kteki meleklere &ouml;yle nur sa&ccedil;ar. Allah (c.c) meleklerine ş&ouml;yle buyurur: &quot;Ey meleklerim, cariyelerimin en &uuml;st&uuml;n&uuml; olan cariyem Fatıma&#39;ya bakın, (bakın g&ouml;r&uuml;n) nasıl karşımda namaz i&ccedil;in ayağa kalkmıştır, benim korkumdan bedeninin azaları titriyor, kalbiyle bana ibadete y&ouml;nelmiştir. Ey melekler şahit olun ki, ben, Fatıma&#39;nın takip&ccedil;ilerini cehennem ateşinden &acirc;m&acirc;nda kıldım...&quot;</em><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Keşf&rsquo;ul- Ğumme, c.2,s.76, Bihar-&uuml;l Envar c. 8, s. 178, c. 43, s. 19, 36.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Keşf&#39;&uuml;l- Ğumme c. 2, s. 76, Bihar-&uuml;l Envar c. 14, s. 206, c. 43, s. 21, 37.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Keşf&#39;&uuml;l- Ğumme, c.2,s.84. Usd&rsquo;ul- Ğabe, c.5,s.522, Bihar-&uuml;l Envar c. 27, s. 70, 37, 70, 43, s.19, 20, 21, 42, 46, 48, 53, 54, 220.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bihar-&uuml;l Envar c. 43, s. 10, Keşf&rsquo;ul- Ğumme, c.2,s.89.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Keşf&#39;&uuml;l Ğumme c. 2, s.92, Bihar-&uuml;l Envar c. 43, s. 26, 39.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Bihar&rsquo;ul- Envar, c.43, s. 24.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Feraid&rsquo;us- Simtayn, c.2, s.67.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Bihar&rsquo;ul- Envar, c.22, s.491.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - A.K. c.22, s.484-491.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - A.K. c.22, s.484- 491.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Bihar-&uuml;l Envar c. 37, s. 41, c. 43, s. 97 Ayrıca bu hadis, Bihar-&uuml;l Envar kitabının c. 28, s. 52, c. 36, s. 307, 369, c. 38, s. 11, c. 51, s. 76, 79, 91&#39;de benzeri tabirlerle Selman-ı Farisi, Ebu Said-i Hudri&#39;den de rivayet edilmiştir. Yine bkz. Yenabi&rsquo;ul- Mevedde, s.436. M&uuml;tahab&rsquo;ul- Eser, s.192.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Feraid&rsquo;us- Simtayn, c.2, s.68.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Bihar&rsquo;ul- Envar, c.43, s.143.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - A.K. c.43, s.134.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - A.K. c.43, s.179-180.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - A.K. c.43, s.81.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Feraid&rsquo;us- Simtayn, c.2, s.66.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Bihar&rsquo;ul- Envar, c.43, s.19.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Avalim&rsquo;ul- Ulum ve&rsquo;l- Meaarif, c.11, s.10.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Bihar-&uuml;l Envar c. 43, s. 16, Avalim&rsquo;ul- Ulum ve&rsquo;l- Meaarif, c.11, s.30.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p style=\"margin-left:-14.2pt;\">\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Bihar-&uuml;l Envar, c. 21, 279, c. 22, s. 236, c. 37, s. 66, 71, c. 43, s. 37, 172, c. 28, s. 38, c. 43, s. 54, 172.</p>\n	</div>\n</div>','Hz. Fatıma (aleyhasselam)\'ın Şehadeti','','publish','closed','open','','hz-fatima-aleyhasselamin-sehadeti','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2721',0,'post','',0),(2722,1,'2020-05-08 13:18:13','2020-05-08 10:18:13','<p>\n	Hz. Ali&rsquo;nin (a.s) ge&ccedil;ireceği son Ramazan&hellip; Bu Ramazan ayı diğerlerinden &ccedil;ok farklıydı. Onun nazarında apayrı bir sevin&ccedil; ve sefa taşıyordu. Ali&rsquo;nin (a.s) ailesi ise, bir &uuml;z&uuml;nt&uuml; ve endişe i&ccedil;indeydi. &Ccedil;&uuml;nk&uuml; bu Ramazan ayında Ali&rsquo;nin gidişatı pek değişmişti, hi&ccedil; bir Ramazanda b&ouml;yle olmamıştı o&hellip;</p>\n\n<p>\n	Burada, onun yine kahraman olarak karşımıza &ccedil;ıktığı bir diğer niteliğinden s&ouml;z edeceğiz&hellip;</p>\n\n<p>\n	Şimdi s&ouml;z&uuml; kendisine bırakalım; Hz. İmam Ali (a.s) ş&ouml;yle anlatıyor:</p>\n\n<p>\n	M&uuml;sl&uuml;manlara hitaben &ldquo;İnsanlar sanırlar mı ki inandık derlerde &ouml;ylece bırakılıverirler ve sınanmazlar? Andolsun ki biz, onlardan &ouml;ncekilerini sınadık. Elbette Allah doğruları bilir, yalancıları bilir&hellip;&rdquo;&zwnj;[1] ayet-i kerimesi nazil olunca Hz. Resulullah&rsquo;tan (s.a.a) sonra &uuml;mmet arasında b&uuml;y&uuml;k fitneler başlatan oyunları ve M&uuml;sl&uuml;manların b&uuml;y&uuml;k imtihanlarla sınanacağını sezerek &ldquo;Ya Resulullah, bu ayet-i kerimede neye işaret olunmaktadır?&rdquo;&zwnj; diye sordum, &ldquo;&Uuml;mmetim benden sonra sınanacak&rdquo;&zwnj;[2] buyurdular. Daha sonra &ldquo;Ya Resulullah, Uhud&rsquo;da, Hamza b. Abdulmuttalib başta gelmek &uuml;zere 70 kişi şehit oldu, onlar Uhud kahramanlarıydılar. Ben bu feyizden mahrum kaldığım, onlarla birlikte Uhud&rsquo;da şahadete erişmediğim i&ccedil;in ziyadesiyle &uuml;z&uuml;ld&uuml;m, muzdarip oldum&rdquo;&zwnj; dedim.[3] Bunun &uuml;zerine &ldquo;&Uuml;z&uuml;lme&rdquo;&zwnj; buyurdular, &ldquo;Orada şehit olmadın, evet, ama sonunda Allah yolunda şehit olarak g&ouml;&ccedil;eceksin bu d&uuml;nyadan.&rdquo;&zwnj;</p>\n\n<p>\n	Hz. Resul-i Ekrem (s.a.a) &ldquo;Ya Ali, sen şehit olacaksın elbet, ama şehadet anında sabrın nasıl olacak dersin?&rdquo;&zwnj; buyurduğunda Ali (a.s) &ldquo;Sabrımı değil, ş&uuml;kr&uuml;m&uuml; sorun ya Resulullah, ş&uuml;krederim elbet&rdquo;&zwnj; diye cevap vermekte&hellip;</p>\n\n<p>\n	Sabrın sırası değil; vakit ş&uuml;kretme vakti; şahadete sabırsızım, şahadetime ş&uuml;krederim elbet, demekte Ali&hellip;</p>\n\n<p>\n	Son Ramazan ayı; Ali (a.s) i&ccedil;in apayrı bir mana, apayrı bir sefa taşımakta&hellip; Ehl-i Beytiyse h&uuml;z&uuml;nl&uuml;, &uuml;zg&uuml;n&hellip; Kaygılı ve endişeli&hellip;</p>\n\n<p>\n	Hz. Resul-i Ekrem&rsquo;in (s.a.a) haber verdiği olaylar vuku bulmakta, Ali&rsquo;ye bildirdiği alametler birbirinin ardı sıra meydana &ccedil;ıkmaktadır&hellip; Kimi zaman bu alametler zuhur etmekte, Ehl-i Beyt (a.s) ve yakın ashabı &uuml;z&uuml;nt&uuml;ye boğulmaktadır&hellip;</p>\n\n<p>\n	Şaşılacak şeyler s&ouml;ylemekte, şaşılacak şeyler anlatmaktadır Ali (a.s)&hellip;</p>\n\n<p>\n	Her zamankinden farklı bir hali vardır son g&uuml;nlerde.</p>\n\n<p>\n	Bu son Ramazan ayında, &ouml;mr&uuml;n&uuml;n son g&uuml;nlerinde her gece bir eve iftara gitmekte,[4] fakat &ccedil;ok az yemek yemektedir. &Ccedil;ocukları &uuml;z&uuml;nt&uuml;den ne yapacaklarını bilmez bir haldedirler, &ccedil;ok sevmektedirler babalarını &ccedil;&uuml;nk&uuml;&hellip; Sonunda onun bu haline dayanamaz &ldquo;Babacığım, neden bu kadar az yediniz?&rdquo;&zwnj; diye sorarlar, o da her zaman olduğu gibi: &ldquo;Rabbimin huzuruna boş mideyle &ccedil;ıkmak istiyorum&hellip;&rdquo;&zwnj; der&hellip; Bu cevap &uuml;zerine onun bir beklenti i&ccedil;inde olduğunu anlarlar, &ouml;nemli ve yakın bir bekleyiş i&ccedil;inde olduğunu sezerler&hellip;</p>\n\n<p>\n	Kimi zaman başını kaldırıp g&ouml;zlerini g&ouml;ğe &ccedil;evirir ve &ldquo;Bana haber veren sevgili Resulullah (s.a.a) doğru s&ouml;ylemiştir elbet, onun s&ouml;z&uuml; doğrudur, verdiği haber yalan değil; olacak, yakındır, yakındır&hellip;&rdquo;&zwnj; derdi.</p>\n\n<p>\n	Ramazanın 13. g&uuml;n&uuml; bir alametten daha s&ouml;z etti, &uuml;z&uuml;nt&uuml;leri artırmıştı bu. Cuma g&uuml;n&uuml;yd&uuml;, hutbe okuyordu&hellip;[5] &ldquo;H&uuml;seyin, evladım, bu ayın bitmesine ka&ccedil; g&uuml;n kaldı?&rdquo;&zwnj; diye sordu. Hz. H&uuml;seyin (a.s) on yedi g&uuml;n kaldığını s&ouml;yleyince eliyle kendi sakalını g&ouml;sterip &ldquo;Yakındır&hellip;&rdquo;&zwnj; dedi, &ldquo;Bu sakalın yakında bu baştan akan kanlarla kızıla boyanacağı vakit yakındır&hellip;&rdquo;&zwnj;</p>\n\n<p>\n	Ramazanın on dokuzuncu g&uuml;n&uuml; &ccedil;ocukları gecenin bir vaktine kadar onun yanında kaldılar, daha sonra İmam Hasan (a.s) hazretleri kendi evine gitmek &uuml;zere oradan ayrıldı. Hz. Ali (a.s) de kendi musallasında idi.[6] Tan yeri ağarmamıştı ki Hz. Hasan (a.s) tekrar babasını yoklamaya geldi, doğruca musallanın bulunduğu tarafa y&uuml;r&uuml;d&uuml;. Emir-&uuml;l M&uuml;&rsquo;minin Ali (a.s) Hz. Fatima&rsquo;t-&uuml;z Zehra&rsquo;dan (a.s) olan evlatlarına &ouml;zel bir saygı g&ouml;sterirdi; Hz. Resul-i Ekrem (a.s) ve onun biricik evladı Hz. Fatıma&rsquo;ya (a.s) olan saygısını Hz. Fatıma&rsquo;nın (a.s) &ccedil;ocuklarının varlığında korumuştu. Hz. Hasan&rsquo;ın (a.s) geldiğini g&ouml;r&uuml;nce &ldquo;Oğul&rdquo;&zwnj; dedi, &ldquo;Şuracıkta oturmuş, Rabbimle raz-u niyazla meşgulken uyku bastı beni bir ara&hellip; R&uuml;yamda Hz. Resul-i Ekrem&rsquo;i (s.a.a) g&ouml;rd&uuml;m, &ldquo;Ya Resulullah, senin bu &uuml;mmetin &ccedil;ok eziyetler eder bana, pek &uuml;zerler beni, y&uuml;reğim kan ağlamakta bunların elinden&rdquo;&zwnj; dedim. Bunun &uuml;zerine bana &ldquo;Lanetle&rdquo;&zwnj; buyurdular, ben de lanetledim &ldquo;Allah&rsquo;ım! Beni bu &uuml;mmetten al ve başlarına liyakatsiz birini g&ouml;nder&hellip;&rdquo;&zwnj; dedim&rdquo;&zwnj;[7]</p>\n\n<p>\n	Ger&ccedil;ekten d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r bu&hellip; &Uuml;mmet Ali&rsquo;ye uyum sağlamıyor, onu dinlemiyor, kendisine yardımcı olmuyordu. Onun g&ouml;sterdiği yolda y&uuml;r&uuml;meye yanaşmıyordu kimse&hellip; Ali&rsquo;nin (a.s) y&uuml;reği kan ağlamadaydı elbet; Cemel, Sıffin&hellip; Ona biat edenler biatlarından d&ouml;nm&uuml;ş, Aişe dostlarıyla onun &uuml;zerine y&uuml;r&uuml;m&uuml;şt&uuml;, kanlar akmıştı&hellip; &Ouml;te yandan Muaviye&hellip; Olmadık hileler, olmadık ihanetler, desiseler, cinayetler&hellip; Ali&rsquo;nin (a.s) y&uuml;reği kan ağlamadaydı &uuml;mmetin elinden&hellip;</p>\n\n<p>\n	Muaviye d&uuml;nyanın gelmiş ge&ccedil;miş en hilekar insanlarından biriydi ger&ccedil;ekten, bir dehaydı bu hususta&hellip; Ali&rsquo;yi (a.s) en &ccedil;ok neyin &uuml;zeceğini gayet iyi biliyor, &ouml;zellikle ateşi k&ouml;r&uuml;kl&uuml;yordu&hellip; Bir diğer mesele de Haricilerdi, donuklaşmış zihniyetler, ruhsuz mukaddeslerdi&hellip; Onlar da asi olmuşlardı onca dindarlıklarıyla(!) iman(!) ve ihlaslarıyla(!)&hellip; Ali&rsquo;yi (a.s) tekfir edecek, onun dinden &ccedil;ıktığını &ouml;ne s&uuml;recek kadar dindar bir g&uuml;ruh!!!</p>\n\n<p>\n	Neler g&ouml;rd&uuml;, neler yaşadı Ali (a.s)&hellip;</p>\n\n<p>\n	Onun uğradığı musibet ve karşılaştığı zorluklar, katlandığı eziyet, &ccedil;ektiği sıkıntı, uğradığı baskı ve g&ouml;rd&uuml;ğ&uuml; ihanetler ger&ccedil;ekten korkun&ccedil; ve dayanılmazdır. Bunlar m&uuml;talaa edildiğinde, meselenin ayrıntıları irdelendiğinde dağları &ccedil;&ouml;kertecek bunca musibet ve şiddetli hadiseler karşısında Ali&rsquo;nin (a.s) g&ouml;sterdiği tahamm&uuml;l ve mukavemete şaşırmamak elde değil doğrusu&hellip;</p>\n\n<p>\n	&Uuml;stelik bunları s&ouml;yleyebileceği, i&ccedil;ini d&ouml;k&uuml;p derdini anlatabileceği kimse de yoktur&hellip;</p>\n\n<p>\n	Yalnızdır&hellip;</p>\n\n<p>\n	R&uuml;yasında Hz. Peygamber-i Ekrem&rsquo;i (s.a.a) g&ouml;rmekte ve &ldquo;Ya Resulullah! &Uuml;mmetin kana boğmakta y&uuml;reğimi, pek &uuml;zmekteler beni, ne yaparım ben bunlarla?!&rdquo;&zwnj; diye şikayette bulunmaktadır Hatem-i Enbiya&rsquo;ya&hellip;</p>\n\n<p>\n	&ldquo;Oğulcağızım, ceddin Resulullah (s.a.a) lanetle, dedi bana, ben de lanetledim; Allah&rsquo;ım, dedim bir an &ouml;nce canımı al benim, ve bunlara layık oldukları bir y&ouml;netici musallat et!&rdquo;&zwnj;</p>\n\n<p>\n	Evet, laneti de farklıdır onun, pek d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r&hellip;</p>\n\n<p>\n	Bu s&ouml;zler onun &ccedil;ektiği sıkıntıları, dayanılmaz eziyetleri, i&ccedil;ini kan ağlatan dertleri dile getirmektedir&hellip;</p>\n\n<p>\n	Hz. Hasan&rsquo;la (a.s) bu konuşmadan sonra dışarıya &ccedil;ıkarlar, bu sırada &ouml;rdeklerin bağrıştığını duyar &ldquo;Evet&rdquo;&zwnj; der &ldquo;Şimdi &ouml;rdekler bağrışmakta; fakat &ccedil;ok ge&ccedil;mez birazdan insanlar bağrışıp ağlaşacaklar burada&rdquo;&zwnj;[8]. Bunu duyunca onun gitmesine mani olmak istediler, evlatları &ouml;n&uuml;ne ge&ccedil;ip &ldquo;Babacığım, bırakmayız seni, gitme bug&uuml;n camiye, bug&uuml;n yerine başkasını g&ouml;nder l&uuml;tfen.&rdquo;&zwnj; dediler. Ama o gitmekte kararlıydı; &ouml;nce bu ısrarlar karşısında yeğeni Cu&rsquo;de Bin Cubeyre&rsquo;yi cemaat kıldırması i&ccedil;in g&ouml;ndermeye niyetlendiyse de sonra &ccedil;abucak vazge&ccedil;ti bundan &ldquo;Kendim gitmeliyim&rdquo;&zwnj; dedi. Onun bu kararlı tutumunu g&ouml;r&uuml;nce &ldquo;O halde izin verin, yanınızda birisi bulunsun bari&rdquo;&zwnj; dediler, bunu da kabul etmedi, yalnız gitmek istediğini s&ouml;yledi&hellip; Onun i&ccedil;in bambaşka bir seherdi bu&hellip;</p>\n\n<p>\n	Mutluluk seheriydi onun&hellip;</p>\n\n<p>\n	Yaralandıktan sonra o haliyle yatağında yatarken, olayı bizzat ş&ouml;yle tabir etmektedir: &ldquo;Allah&rsquo;a yemin ederim ki başıma inen bu darbe aşığın sevgilisine kavuşması oldu, tıpkı benim gibi.&rdquo;&zwnj;[9]</p>\n\n<p>\n	Evet, gecenin zifiri karanlığında, &ccedil;&ouml;l&uuml;n ortasında &ccedil;adır kurup konaklayabileceği bir kuyu başı arayan kimse gibidir tıpkı&hellip; B&ouml;yle birisi aradığı su kuyusunu bulunca nasıl sevinirse Rabbine kavuşmak da onu &ouml;ylece sevindirmektedir işte. Hafız&rsquo;ın dediği gibi:</p>\n\n<p>\n	&ldquo;D&uuml;n gece seher vaktine doğru dertten kederden kurtardılar beni.</p>\n\n<p>\n	Gecenin o zifiri karanlığında ab-ı hayat verdiler bana</p>\n\n<p>\n	Gece ne kadar da kutlu, seher ne kadar da m&uuml;barek ve sevindiriciydi.</p>\n\n<p>\n	O kadir gecesinde ben berat aldım işte.&rdquo;&zwnj;</p>\n\n<p>\n	Evet&hellip; &ldquo;Kendim giderim&hellip;&rdquo;&zwnj; dedi, başkasını istemedi yanında; yalnız tek başına gitmek istedi&hellip;</p>\n\n<p>\n	Sevin&ccedil;li, heyecanlıydı&hellip;</p>\n\n<p>\n	B&uuml;y&uuml;k bir hadisenin vuku bulacağını biliyordu, daha &ouml;nceden kimi alametlerden s&ouml;z edilmişti kendisine, nitekim Nehc-&uuml;l Belağa&rsquo;da: &ldquo;Bu işin batınından haberdar olabilmek, meselenin k&uuml;nh&uuml;ne varabilmek i&ccedil;in &ccedil;ok uğraştım, ama Allah Teala gizli kalmasını istedi.&rdquo;&zwnj; der.</p>\n\n<p>\n	Evet, sonunda camiye varır, minareye &ccedil;ıkıp ezanı bizzat okur, &ldquo;Allah-u Ekber!&rdquo;&zwnj; feryadı y&uuml;kselir minareden. Ezan okuduktan sonra tanyeriyle vedalaşır, &ldquo;Ey seher&rdquo;&zwnj; der, &ldquo;Ey tanyeri! Ali d&uuml;nyaya geldiğinden bu yana bir g&uuml;n olsun ondan &ouml;nce uyandın mı sen? Bir kez olsun Ali uykudayken tanyeri ağarmış şafak onu uykuda yakalayabilmiş midir? &ldquo;Evet ey şafak, Ali&rsquo;nin g&ouml;zleri hep kapanacak, ebedi bir uykuya dalacaktır artık&hellip;&rdquo;&zwnj;</p>\n\n<p>\n	Minareden inerken ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Kitaplar, ayetler sahibi Allah yolunda cihad eden m&uuml;&rsquo;mine yol a&ccedil;ı.,</p>\n\n<p>\n	Allah&rsquo;tan başkasına kulluk etmeyen ve camilerde insanları uyandıran m&uuml;cahidin yolunu.&rdquo;&zwnj;[10]</p>\n\n<p>\n	Evet&hellip; Son ana kadar kendisini &ldquo;M&uuml;cahit bir m&uuml;&rsquo;min&rdquo;&zwnj; olarak tanımakta ve tanıtmaktadır.</p>\n\n<p>\n	&Ouml;te yandan onu seven herkes derin bir kaygı ve endişe i&ccedil;erisindedir; Ali (a.s), bu bağrışmalardan sonra ağlama sesleri duyacaklarını s&ouml;ylemiştir onlara. O gece kimsenin g&ouml;z&uuml;ne uyku girmemişti, herkes m&uuml;teessir, herkes tedirgindir &ldquo;Bu gece ne olacak, ne gibi bir hadise vuku bulacak?&rdquo;&zwnj; kaygısı hakimdir; evlatları &ldquo;Babamızın başına bir şey mi gelecek yoksa?!&rdquo;&zwnj; endişesi i&ccedil;inde kıvranmaktadırlar. Ve namaz vakti&hellip; Sabah namazının kılındığı bir sırada b&uuml;t&uuml;n şehir bir feryatla &ccedil;alkalanır:</p>\n\n<p>\n	&ldquo;Andolsun Allah&rsquo;a, hidayet r&uuml;k&uuml;nleri sarsıldı;</p>\n\n<p>\n	takva sancakları d&uuml;şt&uuml;;</p>\n\n<p>\n	&uuml;rvet-&uuml;l v&uuml;ska (sağlam ip) koptu;</p>\n\n<p>\n	Mustafa&rsquo;nın amcası oğlu &ouml;ld&uuml;r&uuml;ld&uuml;;</p>\n\n<p>\n	se&ccedil;ilmiş vasiy &ouml;ld&uuml;r&uuml;ld&uuml;;</p>\n\n<p>\n	Aliyyi murtaza &ouml;ld&uuml;r&uuml;ld&uuml;;</p>\n\n<p>\n	k&ouml;t&uuml;lerin en k&ouml;t&uuml;s&uuml; &ouml;ld&uuml;rd&uuml; onu.&rdquo;&zwnj;</p>\n\n<p>\n	Vela havle vela kuvvete illa billah&rsquo;il aliyyil az&icirc;m.</p>\n\n<p>\n	(Y&uuml;ce ve ulu Allah&rsquo;a dayanmayan hi&ccedil; bir g&uuml;&ccedil; ve kuvvet yoktur.)</p>\n\n<hr />\n<p>\n	[1]- Ankebut, 1-2.</p>\n\n<p>\n	[2]- Nehc-&uuml;l Belağa, Hutbe: 154.</p>\n\n<p>\n	[3]- Hz. Ali (a.s) Uhud savaşına katıldığında 25 yaşındaydı ve Hz. Fatımat-&uuml;z Zehra (a.s) ile hen&uuml;z evlenmişlerdi; bir de &ccedil;ocukları -İmam Hasan M&uuml;&ccedil;teba- vardı. Yeni evlenen gen&ccedil;ler genellikle iyi bir ev kurmak ve nispeten rahat bir hayat ortamı hazırlamak isterler kendilerine, en b&uuml;y&uuml;k arzuları budur&hellip; Oysa bir de Ali&rsquo;ye (a.s) bakınız; onun en b&uuml;y&uuml;k arzusu Allah yolunda şehit olabilmektir!..</p>\n\n<p>\n	[4]- Diğer Ramazan aylarında da her gece bir eve iftara gidiyor olabilir.</p>\n\n<p>\n	[5]- Kasette d&uuml;ş&uuml;kl&uuml;k vardır.</p>\n\n<p>\n	[6]- Herkesin kendi evinde bir yeri ibadet etmek i&ccedil;in se&ccedil;mesi m&uuml;stehaptır. Hz. Ali de halife olduğundan ve devamlı dar-&uuml;l imarede bulunduğundan kendine ibadet etmek i&ccedil;in bir yer se&ccedil;mişti. Genellikle geceleri uyumaz ve burada ibadetle meşgul olurdu. G&uuml;nl&uuml;k işlerinden vakit bulduk&ccedil;a buraya gelir, halvet eder ve Rabb&uuml;l Alemin&rsquo;e hamd-u senada bulunup raz-u niyaza koyulurdu.</p>\n\n<p>\n	[7]- Nehc-&uuml;l Belağa, Hutbe: 68.</p>\n\n<p>\n	[8]- Keff-ul Gumme, c.1, s. 437 ve Muntehe-l Am&acirc;l, s.172, Emir&rsquo;&uuml;l M&uuml;&rsquo;min&rsquo;in ahvali.</p>\n\n<p>\n	[9]- Nehc-&uuml;l Belağa, Hutbe: 147.</p>\n\n<p>\n	[10]- Menakıb-ı İbn-i Şehraşub, c.3, s.310</p>','İmam Ali’nin (as) Son Günleri','','publish','closed','open','','imam-alinin-as-son-gunleri','','','2020-05-08 13:18:13','2020-05-08 10:18:13','',0,'http://islamex.com/?p=2722',0,'post','',0),(2723,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	&lsquo;Ali&rsquo;ye s&ouml;v&uuml;p, ona k&uuml;f&uuml;r ederek yaklaşan bir ses geliyordu. İmam bu sesi duyunca adımlarını yavaşlattı. Bir kadının sesiydi! Kadının ona yetişmesi i&ccedil;in durdu. O, hala k&uuml;f&uuml;r etmekteydi; elinde ve omuzunda y&uuml;k&uuml; vardı. Ali (a.s.) &nbsp;y&uuml;k&uuml;ne yardımcı olması i&ccedil;in izin istedi; nitekim İmam ş&ouml;yle buyurmuştur: &lsquo;Siyasette en başta gelen şey hoşg&ouml;r&uuml;d&uuml;r&rsquo;.</p>\n\n<p>\n	İmam (as) her zaman hoşg&ouml;r&uuml;y&uuml; h&uuml;k&uuml;met tarafından halkla ilişkide yada halkın bir biriyle ilişkilerinde en etkili &nbsp;y&ouml;ntem olarak tavsiye etmiştir. İmam (as), bu y&ouml;ntemin toplumsal problemleri azaltacağını ve halkın h&uuml;k&uuml;metin programları ile birlikte &ccedil;alışmalarını sağlayacağını biliyordu. Hz. Ali (a.s.) sadece y&uuml;k&uuml; taşımasıyla kalmayıp kadını yatıştırmaya &ccedil;alıştı. Kocasının savaşta şehit olduğunu ve kadının ise yalnız, iş ve sorunlarının &ccedil;okluğu ve ağırlığıyla diz &ccedil;&ouml;kt&uuml;ğ&uuml;n&uuml; anladı. Hz. Ali evin işlerinde yardım etmek i&ccedil;in kadının evine girdi.</p>\n\n<p>\n	Hz. Ali (as): &lsquo;Hoşg&ouml;r&uuml; muhalefetin keskin kılıcını k&ouml;reltir&rsquo;.</p>\n\n<p>\n	Evde hala Ali (a.s.) &ccedil;alışıyor ve kadın ise k&uuml;f&uuml;r ediyordu. Ancak Ali (a.s.) bir şey s&ouml;ylemiyordu. Sonunda kadının komşularından biri evinde &ccedil;alışan kişinin Ali (a.s.) olduğunu s&ouml;yledi ve kadın yanlış yargılaması i&ccedil;in Ali (a.s.)&rsquo;den &ouml;z&uuml;r diledi.</p>\n\n<p>\n	&nbsp;İmam Ali (a.s.): &lsquo;İyi davranmakla kinli olanların kalplerindeki d&uuml;ğ&uuml;mleri a&ccedil; ve d&uuml;şmanlık sebeplerini kes ve senin i&ccedil;in belli olmayan şeyler hakkında da bilmiyor gibi davran&rsquo;. Ali (a.s.) Malik-i Eşter hakkında ş&ouml;yle s&ouml;ylerdi: &lsquo;Ger&ccedil;ekten O, bir adamdır ki, gevşeklik edeceğini ve d&uuml;şeceğini sanmam. Hız lazım olan yerde yavaş gitmesinden yada gevşeklik ve yavaş gidilmesi gereken yerde hızlı gitmesinden bir endişem yoktur&rsquo;.</p>\n\n<p>\n	Yine Hz. Ali (a.s.)&rsquo;nin bu s&ouml;z&uuml;n&uuml; bir daha hatırlayalım: &lsquo;Halk ile hoşg&ouml;r&uuml;l&uuml; davranmak akıllı olmak g&ouml;stergesidir&rsquo;.</p>\n\n<p>\n	Velid-ibni Atebe&rsquo;nin cezalanması gerekiyordu ancak kimse onu cezalandırmak i&ccedil;in ileri adım atmaya cesaret edemiyordu. O, &uuml;&ccedil;&uuml;nc&uuml; halifenin ana tarafından &uuml;vey kardeşiydi ve halife ise &uuml;vey kardeşinin sorhoşluk halinde sabah namazını iki rekat yerine d&ouml;rt rekat kıldığına i&ccedil;in cezalanmasına razı değildi. O, a&ccedil;ık&ccedil;a yaptığı ahlaksızlık y&uuml;z&uuml;nden cezalandırılmalı idi. Ancak Ali (a.s.)&rsquo;den başka kimsenin bu işe cesareti yoktu! İslami h&uuml;k&uuml;mlerin uygulanması s&ouml;zkonusu olunca Ali (a.s.) zerre kadar kendinden m&uuml;samaha ve gevşeklik g&ouml;stermezdi. Herkesin şaşkınlık ve hayret i&ccedil;inde kaldığı bir yerde Ali (a.s.) kararlı adımlarla h&uuml;km&uuml; yerine getirirdi. Halkın şaşkın bakışları &ouml;n&uuml;nde ve İslam&icirc; yumuşaklık yada sevgi gibi bahanelerle İslamın h&uuml;km&uuml;n&uuml; ihlal etmeden kırpacı eline alıp su&ccedil;lunun bedenine vurdu.</p>\n\n<p>\n	&lsquo;Ey millet! Ali&rsquo;den şikayet etmeyiniz &ccedil;&uuml;nk&uuml; Allah&rsquo;a yemin olsun ki, O, Allah yolunda sert ve kararlıdır&rsquo;.</p>\n\n<p>\n	Hz. Ali (a.s.) Malik-i Eşter hakkında ş&ouml;yle s&ouml;ylerdi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Ger&ccedil;ekten O, bir adamdır ki, gevşeklik edeceğini ve d&uuml;şeceğini sanmam. Hız lazım olan yerde yavaş gitmesinden yada gevşeklik ve yavaş gidilmesi gereken yerde hızlı gitmesinden bir endişem yoktur&rsquo;.</div>\n</div>\n\n<p>\n	Evet, Malik-i Eşter gibi Ali (a.s.)&rsquo;ın mektebinde terbiye olanlar akıllı insanın hoşg&ouml;r&uuml;l&uuml; olmasıyla İslam&icirc; değerler ve kuralların uygulamasında gevşeklik ve boşluğun bir olmadığının farkındadırlar. Onlar Allah&rsquo;ın emirlerinin uygulanmasında hi&ccedil; bir şeyden korkmama gerekliliğini biliyorlar ve hi&ccedil; bir zaman insan&icirc; ilişkiler ve duygular, maddi ve ge&ccedil;ici &ccedil;ıkarlar, tehditler ve cezbedici vaatler onları etkilemez.</p>\n\n<p>\n	Sertlik ve sıkı olmak gerektiği yerde sert ve eğilmezdirler ama yumuşaklık ve esneklik gereken yerde m&uuml;samahalı ve hoşg&ouml;r&uuml;l&uuml;d&uuml;rler. Ancak maalesef, g&uuml;n&uuml;m&uuml;zde toplumsal ilişkilerde aşırılık yada kısıtlı davranmak gibi dengesizlik toplumumuza bulaşmıştır. Toplumun bazı y&uuml;zeysel hastalıklarını derman etmek i&ccedil;in yumuşaklık, m&uuml;samaha ve hoşg&ouml;r&uuml; ilacına ihtiyacımız olduğu bir &ccedil;ok zamanlarda şiddet ve sertlikle davranmışızdır. &Ouml;yle ki bug&uuml;n o, y&uuml;zeysel hastalıkların bazıları derin yaralara d&ouml;n&uuml;şmiş ve aksine kesin ve sert davranarak Allahın emirlerini uygulamaya ihtiyacımız olduğu bir &ccedil;ok zaman da maslahatlı d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z i&ccedil;in yapmaktan vazge&ccedil;mişizidir.</p>','İmam Ali (a.s.)’nin Hoşgörüsü','','publish','closed','open','','imam-ali-a-s-nin-hosgorusu','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2723',0,'post','',0),(2724,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	-&nbsp;Senetli bir hadiste Resulullah&#39;ın (s.a.a) Hz. Ali&#39;ye (a.s) hitaben ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ya Ali, sen cenneti ve (cehennem) ateşini b&ouml;lensin; senin muhabbetinle iyiler k&ouml;t&uuml;lerden tanınır; hayır ve şer ehli insanlar ve m&uuml;minlerle k&acirc;firler birbirinden ayrılır.&quot;[1]</div>\n</div>\n\n<p>\n	- Resulullah (s.a.a): &quot;Ya Ali, sen cenneti ve (cehennem) ateşini b&ouml;lensin.&quot;[2]</p>\n\n<p>\n	- Resulullah (s.a.a): &quot;Ali, cenneti ve (cehennem) ateşini b&ouml;lendir.&quot;[3]</p>\n\n<p>\n	- Hz. Ali&#39;den (a.s) Resulullah&#39;ın (s.a.a) kendisine hitaben ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&quot;Ya Ali, sen Kıy&acirc;met g&uuml;n&uuml; cenneti ve (cehennem) ateşini b&ouml;lecek kimsesin. Ateşe ş&ouml;yle hitap edeceksin: &#39;Bu senindir, bu da benim!&quot;[4]</p>\n\n<p>\n	- Emir&uuml;&#39;l-M&uuml;minin Ali (a.s): &quot;Kıy&acirc;met g&uuml;n&uuml;nde (cehennem) ateşini ben b&ouml;leceğim. Ateşe &#39;bu senindir bu da benim&#39; diye hitap edeceğim.&quot;</p>\n\n<p>\n	Bir kalkandır Ali&#39;nin muhabbeti</p>\n\n<p>\n	O muhabbet b&ouml;ler n&acirc;rı, cenneti</p>\n\n<p>\n	Mustaf&acirc;&#39;nın vas&icirc;sidir hak &uuml;zre</p>\n\n<p>\n	Farzdır inse-cine hak im&acirc;meti.[5]</p>\n\n<p>\n	- Eb&ucirc; Sa&icirc;d, Resulullah&#39;tan (s.a.a) nakletmiştir; ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Kıy&acirc;met g&uuml;n&uuml; olduğunda cennetle g&ouml;revli Rıdvan ve cehennemle g&ouml;revli Malik isimli melekler, cennet ve cehennemin anahtarlarıyla bana gelecekler; ben onlara &#39;Anahtarları Ali&#39;ye verin&#39; diyeceğim.&quot;[6]</p>\n\n<p>\n	506- Abdullah İbn Abb&acirc;s Resulullah&#39;ın (s.a.a) kendisine hitaben ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&quot;Ey İbn Abb&acirc;s, Ali&#39;den asla ayrılma; hi&ccedil; ş&uuml;phesiz hak onun dilinde ve kalbindedir. O cennetin ve cehennemin kilidi ve anahtarıdır. Onunla (insanlar) cennete ve cehenneme gireceklerdir.&quot;[7]</p>\n\n<p>\n	- Senetli bir hadiste Resulullah&#39;tan (s.a.a) ş&ouml;yle nakledilmiştir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ya Ali, sen (cehennem) ateşini ve cenneti b&ouml;lensin. Sen cennet kapısını &ccedil;alıp sevenlerini sorgusuz bir şekilde ona sokacaksın.&quot;[8]</div>\n</div>\n\n<p>\n	508- İm&acirc;m Muhammed B&acirc;kır (a.s) kanalıyla Hz. Emi-r&uuml;&#39;l-M&uuml;minin Ali&#39;den (a.s) ş&ouml;yle riv&acirc;yet edilmiştir:</p>\n\n<p>\n	&quot;Cenneti ve (cehennem) ateşini b&ouml;len benim; sevenlerimi cennete, d&uuml;şmanlarımı ise cehenneme sokacağım.&quot;[9]</p>\n\n<p>\n	509- Bir riv&acirc;yette ş&ouml;yle ge&ccedil;mektedir: &quot;Emir&uuml;&#39;l-Mu&#39;mi-nin Ali (a.s) ayağa kalkarak bir hutbe okudu; Allah&#39;a hamd u sen&acirc;dan sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey insanlar topluluğu, bizi seven birisi ateşe girmez ve bize d&uuml;şmanlık besleyen kimse de cennete girmez. Cenneti ve (cehennem) ateşini b&ouml;len benim. Cennet ve cehennem arasını ben taksim edeceğim; &#39;Bu sağdan cennete girsin ve bu soldan ateşe girsin&#39; diye hitap edeceğim. Yine Kıy&acirc;met g&uuml;n&uuml;nde cehenneme ş&ouml;yle hitap edeceğim: &#39;Bu senin, bu da benim.&#39; Bilahare b&uuml;t&uuml;n Ş&icirc;alarım, &ccedil;akan yıldırımlar, şiddetli şimşekler s&uuml;ratli kuşlar ve koşan atlar gibi Sır&acirc;t &uuml;zerinden ge&ccedil;eceklerdir!&quot;</p>\n\n<p>\n	- C&acirc;bir-i Cu&#39;f&icirc; vasıtayla, Resulullah&#39;ın (s.a.a) &Acirc;i-şe&#39;ye ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&quot;Ali hakkında bana eziyet etme; zira hi&ccedil; ş&uuml;phesiz o, M&uuml;minlerin Emiri ve M&uuml;sl&uuml;manların efendisidir. Allah Kıy&acirc;met g&uuml;n&uuml;nde onu Sır&acirc;t&#39;ın &uuml;zerinde oturtacaktır; b&ouml;ylece o, dostlarını cennete ve d&uuml;şmanlarını da (cehennem) ateşine sokacaktır.&quot;[10]</p>\n\n<p>\n	- İm&acirc;m Muhammed&uuml;&#39;l-B&acirc;kır (a.s), babalarından, Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&quot;Ya Ali, nasıl olacaksın, cehennemin kenarında durduğunda ve Sır&acirc;t&#39;a geldiğinde; (o g&uuml;n ki) insanlara &#39;ge&ccedil;in&#39; denilecek ve sen cehenneme ş&ouml;yle hitap edeceksin: &#39;Bu senin, bu da benim!&#39; Hz. Ali (a.s) &#39;Ya Resulallah, (&#39;bunlar da benim&#39; diyeceğim) o kimseler, kimlerdir?&#39; diye sorduğunda, ş&ouml;yle buyurdu. &#39;Onlar senin Ş&icirc;alarındır; sen nerede olursan, onlar da seninle olacaklardır.&quot;[11]</p>\n\n<p>\n	- Resulullah (s.a.a): &quot;Kıy&acirc;met g&uuml;n&uuml; Allah-u Te&acirc;l&acirc;, bana ve Ali b. Eb&icirc; T&acirc;lib&#39;e ş&ouml;yle buyuracaktır: &#39;Sizi sevenleri cennete ve size buğz edenleri (cehennem) ateşine sokun.&#39; Allah-u Te&acirc;l&acirc;&#39;nın Kur&#39;&acirc;n&#39;daki &#39;Atın her inat&ccedil;ı k&acirc;firi cehenneme&#39;[12] s&ouml;z&uuml; de bunu ifade etmektedir.&quot;[13]</p>\n\n<p>\n	- İbn Abb&acirc;s, Resulullah&#39;tan (s.a.a) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&quot;Kıy&acirc;met g&uuml;n&uuml; olduğunda, Allah, Cebr&acirc;&icirc;l&#39;e cennetin kapısında oturmasını ve ancak Ali b. Eb&icirc; T&acirc;lib&#39;den aldıkları berat belgesini taşıyanları cennete sokmasını emredecektir.&quot;[14]</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- El-Em&acirc;l&icirc; (Şeyh Saduk), s.48</p>\n\n<p>\n	[2]- Nur&uuml;&#39;s-Sekaleyn Tefsiri, c.5, s.441</p>\n\n<p>\n	[3]- El-İsn&acirc; Aşeriyye, s.61, El-Em&acirc;l&icirc; (Şeyh Sad&ucirc;k), s.81, C&acirc;mi&uuml;&#39;l-Ahb&acirc;r, s.15</p>\n\n<p>\n	[4]- Yen&acirc;b&icirc;&uuml;&#39;l-Mevedde, s.86</p>\n\n<p>\n	[5]- Fer&acirc;id&uuml;&#39;s-Simtayn, c.1, s.326</p>\n\n<p>\n	[6]- İhk&acirc;k&uuml;&#39;l-Hak, c.6, s.210.</p>\n\n<p>\n	[7]- İhk&acirc;k&uuml;&#39;l-Hak, c.6, s.214.</p>\n\n<p>\n	[8]- Uy&ucirc;n-u Ahb&acirc;r-ir Rız&acirc;, c.2, s.27, İhk&acirc;k&uuml;&#39;l-Hak, c.7, s.172</p>\n\n<p>\n	[9]- Bes&acirc;ir&uuml;&#39;d-Derec&acirc;t, s.415</p>\n\n<p>\n	[10]- İ&#39;l&acirc;m&uuml;&#39;l-Ver&acirc;, s.189.</p>\n\n<p>\n	[11]- El- Em&acirc;l&icirc; (Şeyh T&ucirc;s&icirc;), c.1, s.93.</p>\n\n<p>\n	[12]- K&acirc;f, 24.</p>\n\n<p>\n	[13]- Biş&acirc;ret&uuml;&#39;l-Mustaf&acirc;, s.144.</p>\n\n<p>\n	[14]- Men&acirc;kıb-u Ali b. Eb&icirc; T&acirc;lib, s.131.</p>','İmam  Ali(a.s), Cennet  ve Cehennemi  Bölendir','','publish','closed','open','','imam-alia-s-cennet-ve-cehennemi-bolendir','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2724',0,'post','',0),(2725,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Allah-u Te&acirc;l&acirc; Maide suresinin 67. ayetinde ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ey Peygamber, bildir, sana Rabbin&#39;den indirilen emri ve eğer bu tebliği ifa etmezsen onun el&ccedil;iliğini yapmamış olursun ve Allah, seni insanlardan korur.&quot;</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu bu ayetin tefsirine detaylıyına girmiyeceğiz. Fakat bazı Ehl-i S&uuml;nnet tefsir yazarları bu ayetin bi&#39;set&#39;in ilk zamanların da Resulullah ( s.a.a. )&#39;ın saldırıya uğramaktan ve &ouml;ld&uuml;r&uuml;lmekten korunmak i&ccedil;in bulundurduğu g&uuml;nlerde indiğini ve &quot;Allah seni insanlardan&nbsp; korur&quot; ayeti nazil olduğu zaman koruyuculara &quot;Gidin artık, beni korumayı Allah&#39;u Te&acirc;l&acirc;&#39;nın kendisi &uuml;stlenmiştir&quot;buyurduğunu s&ouml;yl&uuml;yorlar. Halbu ku hi&ccedil; bir ger&ccedil;ekle ilgisi yoktur. Bu ayetin ne zaman ve nerede nazil olduğuna dairi y&uuml;zde y&uuml;z kesin deliller vardır ve bunları sizlere sergileyip, belgelemeye &ccedil;alışacağiz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Cerir ve İbn-i Merdyye&#39;nin tari&ccedil; ettikleri bir rivayette Abdullah İbn-i Şakik ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Resulullah ( s.a.a. )&#39;ı ashabından bazıları takip edip korurlardı.&quot; Allah seni&nbsp; insanlardan koruyacaktır&quot; ayeti nail olunca ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Artık evlerinize gigin; Allah&#39;ın kendisi beni insanlardan korumuştur.&quot; ( D&uuml;rr&#39;&uuml;l Mensur, c.3, s.119. )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine&nbsp; İbn-i Heb&#39;ban ve İbn-i Merduye&#39;nin tari&ccedil; ettikleri bir rivayette de Ebu Hureyre ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Resulullah ( s.a.a. ) ile bir sefere gittiğimizde en b&uuml;y&uuml;k g&ouml;lgeliği o Hazret i&ccedil;in hazırladık, bir g&uuml;n Resulullah ( s.a.a. ) bir ağacın g&ouml;lgesinde oturupkılıcını ağaca asmıştı. Birisi gelip o hazretin kılıcını alarak &quot;Ey Muhammed, şimdi seni benden kim koruya bilir?&quot;dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; resulullah &quot;Beni Allah korur, kılıcını at&quot; diye buyurdu. O da kılıcı yere bıraktı. Bunun&nbsp; &uuml;zerine&nbsp; &quot;Allah seni insanlardan korur&quot; ayeti indi ( Aynı kaynak )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine Tirmizi, Hakim ve Ebu Naim&#39;in tahri&ccedil; ettikleri bir rivayette Aişe ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah seni insanlardan korur&quot; ayeti nazil oluncaya kadar Peygamber ( s.a.a. ) g&ouml;zetleyici tarafından korunurdu. Bu ayet inince, &quot;Artık gidin, beni Allah korumuştur&quot; diye buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine&nbsp; Taberani, Ebu Naim, İbn-i Merduye ve İbn-i As&acirc;kir&#39;in naklettiği bir&nbsp; rivayet&#39;te de İbn-i Abbas ( a.s. ) ş&ouml;yle buyurur:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot; resulullah&#39;ı ( muhafızlar ) koruyordu. Amcası Ebu Talib her g&uuml;n&nbsp; Beni Haşim&#39;den bir kişiyi Hz. Resulullah ( s.a.a. ) &#39;ı korumak i&ccedil;in g&ouml;nderirdi. Bir g&uuml;n Resulullah ( s.a.a. ) amcasına dedi ki: &quot;Ey amca, artık&nbsp; Allah beni korumuştur; benim senin g&ouml;nderdiğin kişilere ihtiyacım yoktur.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ama bu hadisler ve te&#39;villere dikkat edip d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde onların doğru olmadığını ve ayetin anlam ve i&ccedil;eriğini ile bağdaşmadığını g&ouml;r&uuml;r&uuml;z. &Ccedil;&uuml;nk&uuml; bu rivayetlere g&ouml;re; ge&ccedil;en ayet bi&#39;setin ilk d&ouml;nemlerinde nazil olmuştur. Hatta bazı rivayetler bunun&nbsp; Hz. Ebu Talib&#39;in hayatında yani Hicretten yıllarca &ouml;nce vuku bulduğunu bildirmektedir. Bu ise a&ccedil;ıklanacağı &uuml;zere doğru değildir.</p>\n\n<p>\n	&Ouml;zellikle de Ebu Hureyre&#39;nin &quot;Resulullah&#39;la sefere &ccedil;ıktığımızda onun i&ccedil;in en b&uuml;y&uuml;k g&ouml;lgelik hazırladık...&quot; diye nakledilen hadisin uydurma bir hadis olduğu apa&ccedil;ıktır. Zira&nbsp; Ebu Hureyre&#39;nin kendisinin de itiraf ettiği ( Feth&#39;&uuml;l B&acirc;ri, c. 6, s. 31, El-Bidayet&#39;u&nbsp; ven-Nihaye, c. 8, s. 102 Siyer&#39;u E&#39;lam&#39;&uuml;n ( m&uuml;ellifi Zehebi ) c.2, s. 436, İbn-i Hacer&#39;in &quot;El- İsabe&quot; adlı kitabı c. 3, s. 287. ) &uuml;zere o İslam&#39;ı ve Resulullah ( s.a.a. )&#39;ı ancak hicretin yedinci yılında tanımış ve inanmıştır. O halde bu hadis nasıl doğru oabilir. Daha bunun gibi milyonlarca hadis mevcuttur ki Ehl-i S&uuml;nnet kardeşlerimiz bu yalancı ve sağtekarların peşinde giderek inan&ccedil;larının zayifliğina neden oluyorlar.</p>\n\n<p>\n	&nbsp;Allah&#39;u Te&acirc;l&acirc; Kur&#39;&acirc;n&#39;ı Kerim de ş&ouml;yle buyurur : &quot;Din de yalan yoktur.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia ve Ehl-i S&uuml;nnet m&uuml;sefirleri; Maide suresinin&nbsp; Medine&#39;de nazil olan en son sure olduğu hususunda ittifak etmişlerdir. Ayrıca Ahmet, Ebu &Uuml;beyde ( Fezail&#39;de ), Nuhas (&quot;Nasih&quot; adlı kitabinda ) Nesai, İbn-i M&uuml;nzir, İbn-i Merduye ve Beyhaki ( S&uuml;nen&#39;nin de ) de tahri&ccedil; ettikleri bir hadise g&ouml;re Cubeyr ibn-i Nefir diyor ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hac seferine&nbsp; gittiğimde Aişe&#39;nin ziyaretine gittim. O bana &quot;Ey Cubeyr, Maide suresini okuyormusun ?&quot; diye sorunca &quot;Evet&quot; dedim. O baba, &quot;Biliniz ki Maide suresi en son inen suredir; ondan hel&acirc;l olarak bulunğunuz her şeyin hel&acirc;l olduğuna ve haram olarak bulunduğunuz her şeyin haram olduğuna inanın&quot; dedi. ( Siyuti&#39;nın yazdığı &quot;Ed-D&uuml;rr&#39;&uuml;l Mensur&quot; tefsiri, c. 3, s. 3, )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine Ahmet ve Tirmizi&#39;nin kaleme aldığı Hakim&#39;in doğruladığı ve İbn-i Merduye ve Beyhaki&#39;nin naklettiği bir hadiste Abdullah İbn-i &Ouml;mer diyor ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;En son inen sure M&acirc;ide suresi dir.&quot; (&nbsp; aynı kaynak&#39;ta.)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine Ebu &Uuml;beyde&#39;nin&nbsp; tari&ccedil; yani kaleme aldığı&nbsp; bir hadiste Muhammed İbn-i Kab&#39; Kurtubi diyor ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;M&acirc;ide suresi Hz. Resulullah ( s.a.a. )!a Veda Haccın&#39;da Mekke ve Medine arasında devesinin &uuml;zerinde iken nazil oldu. Deve ( o zaman ) omuzunu aşağı eğdi ve Resulullah ( s.a.a. ) yere indi...&quot; ( Kaynak ..Ed-D&uuml;rr&#39;&uuml;l Mensur, c. 3, s. 4, )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine İbn-i Cerir&#39;in tari&ccedil; ettiği bir rivayete&nbsp; Rabbi İbn-i Ense diyor ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;M&acirc;ide suresi Hz. Resulullah&#39;a ( s.a.a. ) veda haccı yolunda bineğine bindiği bir zamanda nazil oldu. Vahyin ağırlığında o&nbsp; binek yere yatarak Resulullah ( s.a.a. )&#39;ı yere indirdi.&quot; Aynı kaynak.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine Ebu Ubeyde&#39;nin tahri&ccedil; ettiği bir hadiste de Zemuret İbn-i Habib ve Atiye İbn-i Kays diyorlar ki Resulullah ( s.a.a. ) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Maide suresi Kur&#39;&acirc;n&#39;ın en son inen b&ouml;l&uuml;m&uuml;d&uuml;r; onun&nbsp; helal ettiği şeyleri helal ve haram ettiği şeyleri de haram olarak kabul ediniz. Ve yine aynı kaynak:</p>\n\n<p>\n	&nbsp;B&uuml;t&uuml;n bunlardan sonra hangi insaflı ve akıllı bir insan bu ayetin bi&#39;setin ilk d&ouml;nemlerinde nazil olduğu iddiasinı kabul edebilir? &Ouml;zellikle de eğer bu iddia ayeti asıl manasından saptırmak i&ccedil;in olursa!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia&#39;da Maide suresinin en son inen sure olduğunda ve &quot;tebliğ&quot; ayeti diye adlandırıın &quot;Ey Resul, sana Rabb&#39;inden ineni tebliğ et...&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ayetinin&nbsp; Hz. Resulullah ( s.a.a. )&#39;a Haccet&#39;&uuml;l Veda&#39; dan sonra zilhicce ayının on sekizinde perşembe g&uuml;n&uuml; &quot;Gadir-i Hum&quot; denilen yerde Hz. İmam Ali&#39;nin halka Resulullah&#39;tan sonra İmamet makamına tayin edilmesinden &ouml;nce nazil olduğu hususunda herhangi bir ihtilaf s&ouml;z konusu değildir. Hz. Cebrail ( a.s. ) perşembe g&uuml;n&uuml;n ilk saatlerinde nazil olup o Hazret&#39;e hitap ederek:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ey Muhammed Allah-u Te&acirc;l&acirc; sana selam g&ouml;nderip buyuruyor ki :&quot;Ey Peygamber, bildir, sana Rabb&#39;inden indirilen emri ve eğer bu tebliği ifa etmezsen onun el&ccedil;iliğini yapmamış olursun ve Allah, seni insanlardan korur&quot;&gt;&gt; Maide suresi 67.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu ayet a&ccedil;ık&ccedil;a g&ouml;stermektedir ki o d&ouml;nemde risalet ( peygamberlik vazifesi ) sona ermek &uuml;zereydi. Ama halka ulaştırılmamış bir ger&ccedil;ek vardı. Bu ger&ccedil;ek o kadar &ouml;nem taşıyordu ki onsuz din k&acirc;mil sayılmıyor.</p>\n\n<p>\n	Yine ayet-i kelime Resulullah ( s.a.a. )&#39;ın , bu &ccedil;ok &ouml;nemli konuya davet etme hususunda halkın yalanlamasıdan korktuğuna işaret etmektedir. Ama Allah-u Te&acirc;l&acirc;, bu tebliğin ertelenmesine&nbsp; izin vermedi.</p>\n\n<p>\n	&nbsp;B&ouml;ylelikle&nbsp; b&uuml;y&uuml;k bir toplantının tekrar ger&ccedil;ekleşmesi &ccedil;ok g&uuml;&ccedil; olduğuna ve Resulullah ( s.a.a. )&#39;ın vefatına az bir zaman kaldığına g&ouml;re bu fırsat en iyi fırsat idi. Zira oraya toplananlar Veda Haccında Resulullah ( s.a.a. )&#39;la birlikte olmak şerefine&nbsp; nail oldukları i&ccedil;in kalpleri yeni bir hayat kazanmış kimselerdi. Hz. Peygamber ( s.a.a. ) vasiyetlerini dinlemeye hazır y&uuml;z bini aşkın sahabe topluluğuna hitap ederek buyurdu ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Belki de bu seneden sonra tekrar sizi g&ouml;remeyeceğim. Rabb&#39;imin el&ccedil;isinin gelip beni davet etmesi ve benim de icabet etmem yakındır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu konu detaylığıyla elle alınıp işleneceği i&ccedil;in şimdilik &ouml;zetiy bazı hadis ve ayetleri &ouml;zetlemesi yaptığımızdan dolayı kısa ge&ccedil;eceğiz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gadir-i Hum yolların&nbsp; birbirinden ayrıldığı bir yer olduğu i&ccedil;in ve onlar&#39;ın bu &acirc;zim toplantıdan sonra kendi vatanlarına d&ouml;nmek &uuml;zere birbirlerinden ayrılacaklarından dolayı b&ouml;yle muhteşem bir toplantının tekrar ger&ccedil;ekmesi m&uuml;mk&uuml;n olmayacaktı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu g&ouml;re bu &ouml;menli mes&#39;eleyi tebliğ etmek i&ccedil;in Hz. Resulullah ( s.a.a. )&#39;ın bu fırsatı ka&ccedil;ırması d&uuml;ş&uuml;n&uuml;lemezdi Bundan daha &ouml;nemlisi Allah Te&acirc;l&acirc; tarafından tehdid edercesine vahy inmiş ve risalet&#39;in b&uuml;t&uuml;n&uuml;n&uuml;n bu mes&#39;leyi tebliğ etmeye bağlı olduğu ve Allah&#39;ın onu halktan korumakla kefil olduğu bildirilmişti. O halde artık halkın yalanlamsından korkmak s&ouml;z konusu olmazdı, ondan &ouml;nce de nice Resul&#39;ler yalanlamıştı. Ama bu; onları, emredildikleri şeyi tebliğ etmekten alıkoymadı. Allah&#39;u Te&acirc;l&acirc;&#39;nın daha &ouml;nceden onların bir &ccedil;oğunun halkı istemediklerini ( Zuhruf suresi; ayet 78 ) veya onlar arasında tekzib edenlerin de bulunduğunu bilmesi, ( El-Hakka suersi, ayet 49 ) tebliğin gerekliğini ortadan kaldırmıyor. &Ccedil;&uuml;nk&uuml;; Allah&#39;u Te&acirc;l&acirc; halkı h&uuml;ccetsiz bırakmaz.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ta ki insanların peygamberler geldikten sonra Allah&#39;a karşı bir mazaretleri bir bahaneleri kalmasın artık. Ve Allah, &uuml;st&uuml;nd&uuml;r,h&uuml;k&uuml;m ve hikmet sahibidir.&quot; Nisa suresi;165. )</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bundan başka &uuml;mmetleri tarafından tekzib edilen ge&ccedil;miş peygamberlerin durumu Resulullah ( s.a.a. ) i&ccedil;in de g&uuml;zel bir &ouml;rnek olarak Kur&#39;&acirc;n&#39; da zikredilmiştir. Allah-u Te&acirc;l&acirc; &Ouml;mer b. Hatta&#39;bın Hz. Peygamber&#39;in vefatından sonra kurulan İslam devletin tekrar Emevi&#39;lere peskeş &ccedil;ekeceğine ve tekrar itidarı onların ellerine teslim edeceğinden emin olduğundan dolayı b&ouml;yle bir ayete gerek duymuştur.&nbsp; Allah&#39;u Te&acirc;l&acirc;l buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Seni yalanlarlarsa onlardan &ouml;nce gelip ge&ccedil;en, Nuh, &Acirc;d ve Semud kavimleri de yalanlamışlardı; ve İbrahim kavmı de, L&uuml;t kavmi de. Ve Medyen ehlide yalanlamıştı ve Mus&acirc; da yalanlanmıştı da onların az&acirc;bını ge&ccedil;iktirdim, bir m&uuml;hdet verdim onlara da sonra helak ediverdim onları; nasılmış beni inkar etmek, nasıl da devletlerini başlarına ge&ccedil;irip hel&acirc;kete uğratıp &ccedil;evirdim.&quot; ( Hacc suresi Ayet 42-44.)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Biz; eğer yıkıcı bağnazlığı ve kendi g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; isbatlamak tutkusunu bir kenara bırakıp ger&ccedil;eği bulmak amacıyla araştırmaya koyulsak tebliğ ayeti ile ilgili yaptığımız a&ccedil;ıklamanın hem akla yatn bir a&ccedil;ıklama olduğunu ve hem de ayetin anlamına uygun ve hem de ayetin n&uuml;z&uuml;l&uuml;nden &ouml;nce ve sonra vuku bulan olaylarla uyum i&ccedil;inde olduğumuzu g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir &ccedil;ok Ehl-i S&uuml;nnet alimi Şia alimlerine muvafık olarak bu ayetin Ğadir&#39;i Hum&#39;da Hz. İmam Ali ( a.s. )&#39;nin hilafete tayin edilişi esnasında nazil olduğunu kabul etmiş ve kendi senedleriyle bu hususta hadis nakletmişlerdir. Hatta bu hadislerin sahih hadisler olduğunu belirtmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu hususun zikredildiği bazı Ehl-i S&uuml;nnet kaynaklarına &ouml;rnek olarak işaret edelim:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1--)&nbsp; Hafız Ebu Naimi&quot;N&uuml;z&uuml;l&#39;&uuml;l Kur&#39;&acirc;n&quot;adlı tefsiri.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 2--)&nbsp; İmam Vahidi, &quot;Esbab-ul N&uuml;zul&quot; adlı kitabın 150. Sayfasında.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 3--)&nbsp; İmam&nbsp; Ebu İshak Sa&#39;lebi&quot;El-Kebir&quot; adlı tefsirinde.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 4--)&nbsp; H&acirc;kim Haskani, &quot;Şevahid&#39;ut Tenzil li Kavaid&#39;it tefsir&quot; adlı kitabı c.1, s. 187&eacute; de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 5--)&nbsp; Celaleddin Suyuti, D&uuml;rr&#39;&uuml;l Mensur&quot; adlı tefsiri c.3, s.117&#39; de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 6--)&nbsp; Fahr-u Razi, &quot;El-Kebir &quot; adlı tefsiri c.12, s.50&#39; de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 7--)&nbsp; Muhammed Raşit Rıza, &quot;El-Menar&quot; adlı tefsiri c. 2, s. 86.ve c. 6, s. 463&#39; de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 8--)&nbsp; İbn-i As&acirc;kir, &quot;Tarih-i Dimeşk&quot; adlı kitabı c. 2, s. 86&#39; da.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 9--)&nbsp; Şevkani, &quot;Feth&#39;&uuml;l kadir&quot; adlı kitabı c. 2, s. 60&#39; ta.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 10-)&nbsp; İbn-i Talha Şafii, &quot; Metalib&#39;us Seul&quot; adlı kitabı c. 1, s. 44&#39;te.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 11-)&nbsp; İbn-i Sabbağ Maliki, &quot;Fusul&#39;&uuml;l M&uuml;himme&quot; adlı kitabının 25. Sayfasında.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 12-)&nbsp; Kund&uuml;zi Haefi, &quot;Yenabi&#39;&uuml;l Mevedde&quot; adlı kitaı 120c. sayfasında.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 13-)&nbsp; Şerristani&#39;nin&nbsp; yazdığı &quot;El Milel-u Ve&#39;n Nihel&quot; adlı kitabı c.1, s. 163&#39;te.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 14-)&nbsp; İbn-i Cerir-i Taberi, &quot;Kitab&#39;ul Vilayet&quot;de.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 15-)&nbsp; İbn-i Said-i Secistani, &quot;Kitab&#39;ul Vilayet&quot;inde.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 16-)&nbsp; Bedruddin Hanefi&#39;nin yazdığı &quot;Umdet&#39;ul K&acirc;ri fi Şerh-il&quot; Buhari adlı eseri c.8, s. 584&#39;te.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 17-)&nbsp; Abd&#39;&uuml;l Vahhab Buhari yazdığı &quot;Tefsir&#39;&uuml;l Kur&#39;&acirc;n&quot; adlı kitabında.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 18-)&nbsp; &Acirc;l&uuml;sin&#39;in yazdığı &quot;Ruh&#39;ul Men&acirc;ni&quot; adlı eseri c. 2, s. 384&#39;te.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 19-)&nbsp; Hamvini, &quot;Faraid&#39;&uuml;s Simteyn&quot; adlı kitabı c.1, s. 185&#39;te .</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 20-)&nbsp; Allame Seyyid Sıddık Hasan Han&#39;ın , &quot;Feth&#39;&uuml;l Beyan Fi Mek&acirc;sid&#39;il Kur&#39;&acirc;n&quot; adlı eseri c.3, s. 63&#39;te.</p>\n\n<p>\n	Bunlar konuya değinen&nbsp; Ehl-i S&uuml;nnet alimlerinin&nbsp; sadece az bir b&ouml;l&uuml;m&uuml;d&uuml;r. Allame Emini &quot;El Gadir&quot; adlı kitabında diğer bir &ccedil;ok kaynağı zikretmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Acaba Resulullah ( s.a.a. ) kendine &quot;Rabb&#39;inin indirdiğini tebliğ et&quot; emri gelince ne yaptı ?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia diyor ki Resulullah ( s.a.a. ) halkı &quot;Gadir-i Hum&quot; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; denilen bir yerde&nbsp; toplayıp uzun ve te&#39;sirli bir konuşma yaparak kendisinin, onlar adına tasarruf etmek ve karar almak hususunda kendilerinden daha &uuml;st&uuml;n olduğuna dair s&ouml;z aldıktan sonra Hz. İmam Ali ( a.s. )&#39;nim elinden tutup havaya kaldırarak ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ben kimin mevlası isem bu Ali de O&#39;nun mevlasıdır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ey Allah&#39;ım O&#39;nu seveni sen de sev;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;O&#39;na d&uuml;şman olana sen de d&uuml;şman ol !</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;O&#39;na&nbsp; yardım edene sen de yardım et;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nu Yanlız bırakanı sen de&nbsp; O&#39;nu Yanlız bırak;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ve her nere&#39;ye&nbsp; gitse hakkı onunla beraber kıl.&quot;</p>\n\n<p>\n	( İşte bu hem Şia ve hem de Ehl-i S&uuml;nnet alimlerinin&nbsp; naklettikleri &quot;Gadir-i Hum&quot; hadis&#39;dir. ) T&uuml;m belge ve kaymnaklarında mevcut bir hadis olduğu halde&nbsp; bile bile m&uuml;sl&uuml;man halk kit&#39;lereine yalan s&ouml;ylenmaktedirler. M&uuml;sl&uuml;manım diyen halk&#39;lar kitleleri de ger&ccedil;ekleri araştırmadan bu sağtekar alimlerin peşine gidiyor. Bakalım bundan sonra benim bu belge ve kaynaklarıma karşılık ne tepki ve gerek&ccedil;eler ve tetid sergileyecekler. &quot;Doğrusu &quot; merak ediyorum?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sonra başındaki sarığını, İmam Ali&#39; (a.s. )nın başına koyup ona&nbsp; &ouml;zel bir yer ( &ccedil;adır ) hazırladı. Sonra da ashabından, m&uuml;&#39;minlerin &ouml;nderliğine&nbsp; ulaştığından dolayı Hz. Ali (a.s)&#39;yi tebrik etmelerini istedi. Ashap da başta Ebubekir ve &Ouml;mer Hz. İmam Ali ( a.s. ) mı tebrik ettiler. Hatta Ebubekir ve &Ouml;mer Hz. Ali (a.s)&#39;ye hitaben &quot;Ne mutlu sana ey Ebu Talib&#39;in oğlu bizim ( benim ) ve b&uuml;t&uuml;n m&uuml;&#39;minlerin mevlası oldun&quot; dediler. ( Ahmet b. Hanbel ( M&uuml;sned&#39;inin&nbsp; c.4, s. 281&#39;de ) ve Taberi ( kendi tefsirinde ) ve Fahr-i Razi ( El- Kebir&quot; adlı tefsirinnin c. 4, s. 636&#39;da ) ve İbn-i Hacer ( Sevaik&#39;ul Muhrika&quot; adlı kitabında ) hakeza Darkutni, Beyhaki, Şerristani ve diğerleri )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tekrik merasimi sona&nbsp; erdikten sonra Hz. Resulullah ( s.a.a. )&#39;a:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;İşte bu g&uuml;n size dininizi k&acirc;mil kılıp size nimetimi tamamladım ve sizlere din olarak İslam&#39;a ( bağlanmanıza ) razı oldum&quot; ayeti nazil oldu; ve b&ouml;ylelikle Kur&#39;&acirc;n&#39;ı Kerim tamamlamış oldu.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şia&#39;nın g&ouml;r&uuml;ş&uuml; işte budur. Bu hadis Şia arasında kesin bir ger&ccedil;ek olarak kabul ediliyor. Şia ulemasının bu hususta hi&ccedil; bir ihtilafı yoktur. Şimdi ehl-i S&uuml;nnet ulemasının bu olayı kendi kitaplarından zikredip etmediklerine&nbsp; bir bakalım. Bu hususu&nbsp; incelemekle mes&#39;eleye tek y&ouml;nl&uuml; bakmamız engellenmiş olur ve vereceğimiz h&uuml;km&uuml;n hakka uygun olmasına yardımcı olur.</p>\n\n<p>\n	&nbsp;Allah&#39;a hamd&#39;u senalar olsun O&#39;nun Resulu&#39;na ve Resulun Ehl-i beyt&#39;ine selat ve selam olsun ki bu belge ve kaynakları Ehl-i S&uuml;nnet alimlerinin artık ger&ccedil;ekleri saklamadıklarında ve vicdan azabında kurtulmak istediklerinden ve kiyamet g&uuml;n&uuml;&#39;n&uuml;nden sorulacak makemelerde Resulullah&#39;ın kendilerine şefaak edeceklerin karşılık artık kendileri kendi belge ve kaynaklarına a&ccedil;ıklık getirecekleri bir ger&ccedil;eğe parmak basmak istiyorlar. Allah onlardan razı olsun?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Buna g&ouml;re tam bir ihtiyat ve dikkatle konuyu inceleyip her iki fırkanın da&nbsp; delillerini, g&ouml;zden ge&ccedil;irmeliyiz ve bu incelemede Allah&#39;ın rızasını ama&ccedil; edinmeliyiz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şimdi asıl mevzuya d&ouml;nerek yukardaki soruya&nbsp; cevap olarak diyoruzki; &quot; Evet, bir &ccedil;ok Ehl-i s&uuml;nnet alimi Gadir&#39;i Hum hadisesini teferruatıyla zikretmiştir.&quot; Biz, &ouml;rnek olarak bunlardan&nbsp; bazılarına işaret edeceğiz:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1--) Ahmet İbn-i Hanbel&#39;in kendi senediyle naklettiği bir hadise g&ouml;re Zeyd İbn-i Erkam ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Resulullah&#39;la birlikte Gadir-i Hum denen &ccedil;&ouml;lde durduk. Resulullah ( s.a.a. ) namaz i&ccedil;in hazırlanmamızı emretti ve havanın&nbsp; aşırı sıcağın da bizlere namazı kıldırdı. Daha sonra bir ağa&ccedil; &uuml;zerine bir elbise atılarak&nbsp; Peygamber&#39;e g&ouml;lgelik bir yer yapıldı. Bunun &uuml;zerine Resulullah ( s.a.a. ) bize konuşmaya başlıyarak ş&ouml;yle dedi:&quot;</p>\n\n<p>\n	&quot; Acaba bilmiyormusunuz veya Şeh&acirc;det etmiyormusunuz ki ben, her m&uuml;&#39;min i&ccedil;in ona, onun kendi nefsinden daha &uuml;st&uuml;n&uuml;m?&quot; Halk &quot;Evet sen daha &uuml;st&uuml;ns&uuml;n&quot;dediler. O zaman buyurdu ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Ben kimin mevlası isem Ali de onun mevlası dır. Ey Allah&#39;ım , O&#39;nu seni sen de sev; O&#39;na D&uuml;şman olana sen de d&uuml;şman ol.&quot;Kaynak; M&uuml;sned-i Ahmet b. Hanbel, c. 4, s. 372.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 2--)&nbsp; İmam Nesai &quot;Has&acirc;is&quot; adlı kitabında senediyle birlikte kaydettiği bir hadiste Zeyd İbn-i Erkam&#39;ın ş&ouml;yle dediğini nakletmiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Resulullah ( s.a.a. ) veda Haccından d&ouml;n&uuml;nce Gadir-i Hum&#39;da inerek, g&ouml;lgelik bir yerin kurulmasını emretti ve daha sonra buyurdu ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ben yakında Rabb&#39;im tarafından &ccedil;ağrılıcağim ve ben de bu &ccedil;ağrıya icabet edeceğim. Ben sizin aranızda iki&nbsp; değerli şey bırakıyorum; biri diğerinden&nbsp; daha b&uuml;y&uuml;kt&uuml;r; Allah&#39;ın kitabı ve itretim olan&nbsp; ( akrabalarımdan olan&nbsp; yani Ehl-i beyt&#39;imden olan İmam Ali a.s. ) Bakınız benden sonra onlara nasıl davranacaksınız; onlar kevser havuzun başında bana d&ouml;n&uuml;nceye kadar birbirlerinden ayrılmıyacaklardır.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Daha sonra buyurduki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah benim mevlamdır; ben de her m&uuml;&#39;minin mevlasıyım.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Daha sonra da Hz. Ali (a.s)&#39;nin elinden tutarak buyurdu ki:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot; Ben kimin velisi isem Ali de onun velisidir. Allah&#39;ım, O&#39;nu seveni sen de sev; O&#39;na d&uuml;şman olana, sen de d&uuml;şman ol.&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Tefeyl diyor ki Zeyd&#39;e &quot;Bunu Resulullah&#39;tan duydum mu?&quot; diye&nbsp; sordum, O, &quot;Ne diyorsun? G&ouml;lgeliklerde olan her şahıs iki g&ouml;z&uuml;yle onu g&ouml;rd&uuml; ve iki kulağıyla ( bu s&ouml;zleri ) işittiler.&quot;dedi. Kaynak; Has&acirc;is-i Nisai s.21.</p>','Tebliğ  Ayetinde İmam Ali ( a.s. )','','publish','closed','open','','teblig-ayetinde-imam-ali-a-s','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2725',0,'post','',0),(2726,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	&nbsp;Enes bin Malik&#39;ten rivayet edilmiştir :</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Peygamber ( s.a.v. ) Pazartesi g&uuml;n&uuml; Peygamber olarak g&ouml;nderildi ve salı g&uuml;n&uuml; de İmam Ali ( a.s. ) ile beraber namaz kıldı .&quot; ( Tırmızı ,6/278 ,Hadis No 3974 ; R&uuml;dani ,8682 )</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Abbas&#39;tan gelen bir rivayete g&ouml;re de Hz. Peygamber ( s.a.v. ) den sonra ilk namaz kılan kişi Hz. Ali ( a.s. ) dir. ( Tirmizi , 6 / 281 , Hadis No 3979 )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Bazı rivayetlere g&ouml;re , Hz. İmam Ali&#39;nin &uuml;&ccedil; yaşına girince Hz. Peygamber&#39;le namaz kıldığını babası&nbsp; Ebu Talib g&ouml;rm&uuml;ş fakat ses &ccedil;ıkarmamıştır . Validesi ise &quot;İmam Ali&#39;yi g&ouml;r&uuml;yor musun ? Hz. Muhammed&#39;le ( s.a.v. ) ile namaz kılıyor.&quot; Deyince&nbsp; Ebu Talib&#39;de &quot; Biz onu&nbsp; Hz. Muhammed ( s.a.v. ) &#39;e verdik . hz. Muhammed hangi din de olursa , Ali de ondan ayrılmasın .&quot; diye cevap vermiştir . ( Mehmet Gavsi , sayfa 148 ) bir başka rivayete g&ouml;re ise , Hz. Ali bir g&uuml;n Hz. Peygamber&#39;in evine&nbsp; girdiğinde , eşi Hz. Hatice ( a.s. ) ile k&uuml;&ccedil;&uuml;k kızı Hz. F&acirc;tıma ile ibadete benzer bir şey yaptıklarını g&ouml;rd&uuml; . Ne yaptıklarını bilmediği i&ccedil;in anlayamadı . Sonra onların namaz kıldıklarını &ouml;ğrenince ,&quot;Ben sana inanıyorum .&quot; diyerek Hz. Peygamber&#39;e katıldı .( Abd&uuml;lmaksut ,s. 74 )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali kendisinin başkalarından yedi yıl fazla namaz kıldığını s&ouml;ylemiştir . Bunu ni&ccedil;ins&ouml;ylemek itiyacını duyduğu sorulabilir . Ama kendisine her t&uuml;rl&uuml; iftirayı reva g&ouml;renlerin bulunduğunu&nbsp; bir ortamda , bu ger&ccedil;eklerin ifade etmesini normal karşılamak gerekir. Bu konuda K&uuml;t&uuml;b&#39;i - Sitte&#39;de yer alan bir rivayeti buraya aktaralım : Hz. İmam Ali ( a.s. ) buyururyor : &quot;Ben Allah&#39;ın kulu Res&uuml;l&uuml;llah&#39;ın kardeşıyim&nbsp; veben sddik-i ekber&#39;im . Ben den sonra sıddik-i ekber olduğunu s&ouml;yleyen yalancıdan başkası değil dir . İnsanlardan &ouml;nce yedi yıl namaz kıldım .&quot;( K&uuml;t&uuml;b-i Sitte , 16 /490 )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu rivayeti a&ccedil;ıklarken&nbsp; K&uuml;t&uuml;b-i Sitte yazarı şunları s&ouml;ylemektedir : &quot;Hz. Ali&#39;nin &quot; Herkesten &ouml;nce yedi yıl namaz kıldım &quot; demesi yaş durumuyle izah edilmiştir .&Ccedil;&uuml;nk&uuml; o &ccedil;ocuk iken m&uuml;sl&uuml;man oldu ve derhal namaz&#39;a başladı . Muasırları arasında onun kadar erken yaşta m&uuml;sl&uuml;man olan yoktur . Onun yaşından en az yedi yaş b&uuml;y&uuml;k olanlar&nbsp; İsl&acirc;m&#39;a girmiş olunca namaz kılma işi bir bakıma onlardan yedi yıl &ouml;nce başlamış olmaktadır . Aksi takdırde, &quot;namaz emri gelince o namaz kılmaya hemen başladı , diğerleri ise yedi yıl sonra başladılar . ( Ebu Bekir&#39;i &ouml;n safa &ccedil;ıkaranların bunu iyiden iyi&#39;ye d&uuml;ş&uuml;nmeleri gerekmezmi , acaba Ebu Bekir ne zaman namaza başladı ? bunu da biliyorlar mı?. 1421 yıl dan beri ger&ccedil;eklerle bağlantısı olmıyan hurafa bilgilerle halkı kandırıyorlar, bile farkında değillermidirler . Eğer kendileri kendi kaynaklarına baş vurularsa ger&ccedil;ekleri &ouml;ğrenmekte de zorluk &ccedil;ekmezler .) şeklinde bir anlayiş ortaya &ccedil;ıkar ki , bu mana batıldır ger&ccedil;ekleri aksettirmez .&quot; (K&uuml;t&uuml;b-i Sitte 16 /490 )</p>\n\n<p>\n	Buradaki rivayette &quot; Namaz emri gelince İmam Ali ( a.s. ) hemen başladı , diğerleri yedi yıl sonra başladılar.&quot; Anlamı &ccedil;ıkarmamızı gerektirecek herhangi bir husus yoktur .&Uuml;stelik , namaz, &ouml;nceden olmayan , sonradan ihdas edilmiş bir ibadet de değildir .</p>\n\n<p>\n	Cahiliye d&ouml;neminde Hanif dininemensup olanlar zaten bu ibadeti yapıyorlardı . Şimdi bizim kıldığımız ve Mirac&#39;da yeni bir sisteme bağlanmiş namaz gibi değildi belki ama onların da bazıibadetleri vardı .Namazın m&uuml;minlerin arasında alenen kılınmaya başladığı zamanda Hz. Ali ( a.s. )mın diğer m&uuml;minlere namaz emri gelmeden &ouml;nce Hz. Peygamber&#39;imizle birlikte yedi yıl boyunca namaz kıldığı sonucu &ccedil;ıkartıla bilir . ( Emini ,3/220-239 )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hasibe Turan&#39;ın Kaleme aldığı&nbsp; İslam &Ouml;nderler serisinin Hz. Hatice annemizin ilk M&uuml;sl&uuml;manların kimler olduğunu konusundaki değerlenmesindeki belgelerin ilk M&uuml;sl&uuml;manların kimliğini a&ccedil;ıklaması bize ışık tutuyor. Aslında bu konu Hz. Hatice anne&#39;mizin hayatını kalem&#39;e alınca işlenecektır , fakat İmam Ali ( a.s. ) mın hayatını kaleme aldığımğızdan ve ilk M&uuml;sl&uuml;manlar konusu olduğundan dolayı bu konuyu elle almamızda yarar olduğunu inancını taşıdığımız&#39;dan dolayı şimdi&#39;de bu konuyu işlemeyi daha uygun bulduk.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Aslında İsl&#39;&acirc;m i&ccedil;indeki tevrikaların sonuncusuna parmak basmak i&ccedil;in Hz. Ebu Talib&#39;in ilk m&uuml;sl&uuml;manların i&ccedil;inde olduğunu, &ouml;te yandan Ebu Bekir&#39;in ilk m&uuml;sl&uuml;manların i&ccedil;inde olmadığını ispaklamak i&ccedil;in b&ouml;yle ger&ccedil;ek kaynakların sergilenmesinde yarar sağlıyacağını inancını taşıdığımız i&ccedil;in b&ouml;yle bir &ccedil;alışmayı uygun g&ouml;rd&uuml;k, ve asıl konumuza ge&ccedil;elim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Hatice ( a.s. ) son Nebi&#39;ye ilk inanan kadın &uuml;nvanına sayıptır. İlk inanan insan şerefine nail oldu , ve aynı zamanda&#39;da Hz. Peygamber&#39;imizin ilk eşi&#39;dir. Hz. Hatice anne miz Allah&#39;ın Res&uuml;l&uuml; ve el&ccedil;isi olan Hz. Muhammed ( s.a.v. )&#39;le ilk inanan ve ilk onunla namaz kılan ve Hz. Ali ( a.s. )&#39;ile birlikte ilk &uuml;nvanını kazanan insanlardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. &quot;Hatice&quot; annemiz aynı zamanda da mad&#39;di ve manevi olarak&nbsp; hi&ccedil; bir fedakarlıktan &ccedil;ekinmiyen ve her zaman da Hz. Muhammed ( s.a.v. )mın yanında olmayı arzuluyan tek insan &uuml;nvanına sahip bir insandır .</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Muhammed ( s.a.v. ) :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ---&quot;Kadınların i&ccedil;erisinde kemal mertebesine ulaşmış olanların birincisi Firavun&#39;un zevcesi ( yani hanımı ) Hz. Asiye dir,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İkincisi Meryem binti İmram ( yani Hz. İsa a.s. )&#39;dır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; Hz. Hatice ( ra. ) ( yani Peygamber&#39;imizin ilk hanımı )&#39;dır,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; D&ouml;rd&uuml;nc&uuml;s&uuml;&nbsp; Hz. F&acirc;tıma ( yani Hz. Peygamber&#39;imizin biricik kızı )&quot; dır dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Muhammed ( s.a.v. ), Hz. Hatice ile birlikte d&uuml;ş&uuml;n&uuml;yor ve konuşuyordu... ve ona i&ccedil;inde bulunduğu i&ccedil; alemini, inen ayetleri ve yapacakları ibadetleri konuşurlarken, o sırada , kutlu evde yaşamakta olan İmam Ali ( a.s.) i&ccedil;eri girdi.</p>\n\n<p>\n	Hz. Hatice ve eşinin ibadet ettiklerini anladı. Fakat &ouml;nlerinden herhangi bir put yoktu. Hz. Ali ;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Kime ibadet ediyorsunuz&quot; diye sordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Peygamber ( s.av. )ona;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Şanı y&uuml;ce Allah&#39;a ibadet ediyorum ve seni de ortağı ve benzeriolmıyan O Allah&#39;a iman etmeye davetediyorum; insana ne faydası ne de zararı dokunmayacak olan lat ve Uzza&#39;ya bağlanmak sakındırıyorum&quot; dedi ?</p>\n\n<p>\n	D&uuml;nyada hi&ccedil; bir varlık ve insan oğlu b&ouml;yle bir şerefe nail olmamıştır ki sade ve sadece İmam Ali ( a.s. )mın b&ouml;yle bir şerefe sahip olması her nedense Allah&#39;ın d&uuml;şmanlarının hoşuna gitmemiş olsunki İmam Ali ( a.s. ) ilk&nbsp; M&uuml;sl&uuml;man kabul etmiyorlar. Ayrıca o &ccedil;ocuk&#39;tur diyorla amma Allah&#39;ın kullu ve el&ccedil;isi Hz. Muhammed ( s.a.v. ) b&ouml;yle bir &ccedil;ocuğa b&ouml;yle kutsal ve inanılması zor ve g&uuml;&ccedil; olan bir daveti Hz. Ali ( ra ) &#39;napıyor. Bu sergilediğin beldelerde d&uuml;ş&uuml;n&uuml;lmesi gereken ve &uuml;zerinde dikkatle durulması ve ayrıca bundan ders alınması dikatiyle mecb&uuml;ri bir konu değilmi, elli S&uuml;n&#39;ette soruyorun???</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali ( a.s. ) hen&uuml;z buluğuna ermemişti. Hz. Peygamber&#39;i &ccedil;ok seviyordu. O &#39;na g&uuml;veniyordu Hz.Ali hemen m&uuml;sl&uuml;man oldu. Hz. Peygamber, onu bir olan Allah&#39;ı tekbir ve tenzih etmesini, elbisesini temiz tutmasını &ouml;ğ&uuml;tledi. O da Hz. Hatice gibi Allah&#39;ın varlığına, ve birliğine , Hz. Muhammed&#39;in O2nun el&ccedil;isi olduğuna inandı...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali , M&uuml;sl&uuml;man olduğunu babası Hz. Ebu Talib&#39;&#39;den korkarak gizledi? Bu ger&ccedil;ek değildır ve bir ger&ccedil;eklik bağlantısı da olamaz.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Hz. Ali m&uuml;sl&uuml;man olduğu zaman da 8-ile 10- yaşında olduğunu ida ediyorlar. ( Hz. Muhammed s.a.v. ,Asım K&ouml;ksal c. Mekke Devri, s. 152. )</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz.Ali ( a.s. ) Hz. Peygamber ( s.a.v. ) inyanında hi&ccedil; ayrılmadı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun yanında b&uuml;y&uuml;m&uuml;şt&uuml;. O&#39;na olan sevgi ve saygısından dolayı O&#39;na bağlılığı &ccedil;ok fazla idi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber&#39;imiz namaz vakitleri yaklaşınca, Mekke&#39;nin dışına &ccedil;ıkardı. Hz. Ali&#39;de ne babası Ebu Talib&#39;e ne de amcalarına, ne de halktan hi&ccedil; kimseye duyurmadan Peygamber&#39;imizle giderdi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Orada namazlarını kıldıktan sonra akşama doğru d&ouml;nerlerdi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir m&uuml;ddet b&ouml;ylece devam ettiler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir g&uuml;n Hz.Ali&#39;nin annesi Hz. Fatıma Hatun, kocası Hz. Ebu Talib&#39;e ;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Senin başına Hz. Muhammed( s.a.v. ) tarafında oğlun hakkında g&uuml;&ccedil; yetiremiyeceğın bir iş gelmesinden korkuyorum!&quot; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ebu Talib yeğeni Hz. Muhammed ( s.a.v. )&#39;in yanlış bir hareket yapmayacağından &ccedil;ok emindi Sadece merakını gidermek i&ccedil;in, Hz. Muhammed ile oğlu Hz. Ali&#39;nin nereye gittiklerini, ne yaptıklarını, ve ne &ouml;ğrenmek i&ccedil;in peşlerinden takip etti.&nbsp; Onları ikinci vakti namaz kılarken &quot;Ebu D&uuml;b&quot; vadisinde buldu.</p>\n\n<p>\n	Hz. Ebu Talib yeğeni Hz. Muhammed ( s.a.v. )&#39;e</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ey kardeşimin oğlu ! Senin edindiğin bu din ne dini&#39;dir&quot; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Peygamberimz ( s.a.v. ):</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Amca, bu Allah&#39;ın dini, meleklerin dini, peygamberlerin dini, babamız Hz. İbrahim&#39;in dinidir ki Allah beni O&#39;nunla b&uuml;t&uuml;n kullarına g&ouml;nderdi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey amca! &Ouml;ğ&uuml;tleyeceğim doğru yola davet edeceğim kimselerden en &ccedil;ok sen layıksın!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu yoldaki davetimi benimsemeye ve bana yardımcı olmaya da, sen herkesten daha layıksın!&quot;dedi ve onu putlara tapmaktan vazge&ccedil;irmeye ve Allah&#39;ın birliğini tanımaya davet etti. ( Bundan da anlaşıyor ki Hz. Muhammed&#39;in daveti &uuml;zerine amcası Hz Ebu Talib, Hz. Peygamber&#39;in davetini kabul ediyor ve kendisinin a&ccedil;ıklanmamasını yeğenine &ouml;neriyor, ve korumalığını &uuml;stleniyor.)</p>\n\n<p>\n	Hz. Ebu Talib yeğenine s&ouml;yle dedi;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ey kardeşimin oğlu! Atalarımın bulundukları dinden ayrılmıyacağım, fakat sen, emrolunduğun şey &uuml;zerinde dur, demesi kabul olunacak bir şey değildir. Bir taraftan Hz. Muhammed ( s.a.v )in getirdiği dini kabul etmemek &ouml;te yandan onun korumacılığını &uuml;stlenmek &ccedil;elişki i&ccedil;erinde olduğunu g&ouml;stermek demektir. Bu a&ccedil;ıdan araştırma yaparken , Hz. Ebu Talib&#39;i m&uuml;sl&uuml;manlık dışında tutmak &ouml;te yandan da Hz. Muhammed&#39;in ( s.a.v. ) korumalığını &uuml;stlenmek en &ouml;menliside &ouml;z oğlu olan Hz. Ali ( a.s. ) mı Hz. Peygamber&#39;e &ccedil;ekinmeden teslim etmek en kuşkuyu ve &ccedil;elişkiyi g&uuml;ndeme getirir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Vallahi ben sağ olduk&ccedil;a yapmak istediğini tamamlayıncaya kadar sana hoşlanmadığın bir şey erişmeyecektir!&quot;dedi. ve Hz. Ali ( a.s. ) ma d&ouml;nerek ;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Oğlum, senin inandığın bu din nedir diye? Sordu.Hz. Ali ( a.s. )&#39;da beklenen cevabı verdi&quot;;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Babacığım! Ben Allah&#39;a ve Allah&#39;ın Res&uuml;l&uuml;&#39;ne iman ettin, O&#39;nun Allah&#39;tan getirdiklerini de tastik ettim. O&#39;nun la birlikte Allah&#39;a namaz kıldım ve O&#39;na uydum!&quot; dedi. Ebu Talib:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Oğlum! Amcanın oğlunun getirdiği bu dine seninde isteyerek girmen doğrudur. O seni ancak iyiliğe davet eder. O&#39;nun tavsiyelerini kabul et!&quot; dedi. Hz. Peygamber ( s.a.v. )amcası Hz. Ebu Talib&#39;in s&ouml;zlerine &ccedil;ok sevindi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Ali ( as.) ile Hz. Hatice&#39;nin yanına d&ouml;nd&uuml;ler. Hz. Hatice&#39;ye de olup biten her olayı aktaran peygamber ( s.a.v. )Ebu Talib&#39;le aralarında ge&ccedil;en konuşmayı aktardı...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Talib evine d&ouml;n&uuml;nce eşi Fatıma Hatun;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; --&quot;Oğlum nerede?&quot; diye sordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Talib;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; --&quot;Ne yapacaksın onu?&quot; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fatıma Hatun;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; --&quot;Hizmet&ccedil;im Ciyad&#39;da, onu Hz. Muhammed ile birlikte namaz kılarken g&ouml;rd&uuml;ğ&uuml;n&uuml; bildirdi. Oğlunun dinini değiştirmesini uygun g&ouml;rğyor musun ?&quot; diye &ccedil;ıkışınca, Hz. Ebu Talib;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; --&quot;Sus! Vallahi Amcası oğluna yardımcı olmak en &ccedil;ok ona d&uuml;şer dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eğer nefsim, Abdulmuttalib&#39;in dinini bırakmak hususunda bana boyun eğmiş olaydı, ben de Hz. Muhammed ( s.a.v )&#39;e tabi olurdum. &Ccedil;&uuml;nk&uuml; O; Halim&#39;dir, Emin&#39;dir, Tahir&#39;dir dedi. Fatıma Hatun da hi&ccedil; cevap vermedi ve sustu. ( Hz. Muhammed, Asım k&ouml;ksal c. Mekke devri, S. 154 .)</p>','İmam Ali (as) ve Namaz','','publish','closed','open','','imam-ali-as-ve-namaz','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2726',0,'post','',0),(2727,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	İmam Ali&rsquo;nin (a.s) hicretten, Peygamber&rsquo;in (s.a.a) vefatına kadar olan yaşamı; &ccedil;ok sayıda olayları, &ouml;zellikle İmam&rsquo;ın savaş cephelerinde g&ouml;sterdiği b&uuml;y&uuml;k kahramanlıklar ve olağan&uuml;st&uuml; fedakarlıkları kapsamaktadır. İslam Peygamber&rsquo;i Medine&rsquo;ye hicret ettikten sonra, Yahudiler, m&uuml;şrikler ve isyancılarla yirmi yedi &ldquo;Gaz&zwnj;ve&rdquo;&zwnj;si(1) olmuştur. İmam Ali (a.s) bunlardan yirmi altısına katılmış, sadece &ldquo;Teb&uuml;k&rdquo;&zwnj; gazvesine katılmayıp m&uuml;nafıkların Peygamber&rsquo;in yokluğunda İslamı h&uuml;k&uuml;meti merkezinde olay &ccedil;ıkaracakları korkusu olduğu i&ccedil;in Peygamber&rsquo;in emriyle Medine&rsquo;de kalmıştı. Bu gazvelerin hepsini yazmaya kalkışırsak kitabımıza sığması m&uuml;mk&uuml;n değildir. Dolayısıyla sadece İmam Ali&rsquo;nin (a.s) &ccedil;ok &ouml;nemli kahramanlık sergilediği d&ouml;rt b&uuml;y&uuml;k cihadı &ouml;rnek olarak aşağıda sunuyoruz:</p>\n\n<p>\n	<strong>A- Bedir Savaşında</strong></p>\n\n<p>\n	Biliyoruz ki, Bedir savaşı M&uuml;sl&uuml;manlarla m&uuml;şrikler arasında vuku bulan tam teşekk&uuml;ll&uuml; bir savaştı. Bu nedenle taraflar arasında ilk askeri deneyimdi ve taraflardan birisinin savaşta zafer kazanması &ccedil;ok &ouml;nemliydi.</p>\n\n<p>\n	Bu savaş hicretin ikinci yılında vuku buldu. İslam Peygamber&rsquo;i o yıl, Kureyş ticaret kervanının İslam&rsquo;ın en eski d&uuml;şmanı Ebu S&uuml;fyan başkanlığında Şam&rsquo;dan Mekke&rsquo;ye d&ouml;nmekte olduğunu haber almıştı. Kervan g&uuml;zerg&acirc;hı Medine yakınından ge&ccedil;tiği i&ccedil;in, İslam Peygamber&rsquo;i muhacirler ve ensardan oluşan 313 kişi ile Kervanı ele ge&ccedil;irmek i&ccedil;in Bedir&rsquo;e hareket etti.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Peygamberin bu hareketten amacı Kureyş&rsquo;e; Kervan yolunun g&uuml;&ccedil;l&uuml; İslam kuvvetlerinin elinde olduğunun anlatmaktı. Onlar İslam&rsquo;ın yayılmasını &ouml;nleyecek ve M&uuml;sl&uuml;manlar&rsquo;ın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kısıtlayacak olurlarsa, ekonomilerinin hayat damarı İslam birliklerince kesilecekti.</div>\n</div>\n\n<p>\n	Diğer taraftan Ebu S&uuml;fyan M&uuml;sl&uuml;manlar&rsquo;ın hareketini haber alınca, kızıl deniz kıyılarından sapma bir yol se&ccedil;erek kervanı tehlike b&ouml;lgesinden uzaklaştırdı. Aynı zamanda da Mekke&rsquo;deki Kureyş ileri gelenlerinden yardım istedi.</p>\n\n<p>\n	Ebu S&uuml;fyan&rsquo;ın yardım istemesi &uuml;zerine, Kureyş Savaş&ccedil;ılarından 950 ila 1000 savaş&ccedil;ı Medine&rsquo;ye doğru hareket etti. Ramazan ayının on yedisinde m&uuml;şrikler, m&uuml;sl&uuml;manlarla karşı karşıya geldiler. Sayıları M&uuml;sl&uuml;manlar&rsquo;ın &uuml;&ccedil; katı idi.</p>\n\n<p>\n	Savaşın başında; Kureyş silahş&ouml;rlerinden, baştan ayağa silahlı &ldquo;Utbe&rdquo;&zwnj; (Ebu S&uuml;fyan&rsquo;ın eşi Hinde&rsquo;in babası). &ldquo;Şeybe &ldquo; (Utbe&rsquo;nin b&uuml;y&uuml;k kardeşi) ve &ldquo;Velit&rdquo;&zwnj; (Utbe&rsquo;nin oğlu) isminde &uuml;&ccedil; kişi, haykırışlarla savaş meydanının tam ortasına gelip kendilerine eş değer savaş&ccedil;ılar istediler. Ensardan &uuml;&ccedil; silahş&ouml;r onlarla savaşmak i&ccedil;in meydana &ccedil;ıkıp kendilerini tanıttılar. Kureyş yiğitleri onlarla savaşmak istemeyip ş&ouml;yle haykırdılar:</p>\n\n<p>\n	&nbsp;&ldquo;Ey Muhammed! Kavmimizden Şanımıza uygun kişileri karşımıza g&ouml;nder!&rdquo;&zwnj;</p>\n\n<p>\n	Bunun &uuml;zerine Resulullah (s.a.a), Ubeyde b. Haris b. Abd&uuml;&rsquo;l-Muttalib, Hamza b. Abd&uuml;&rsquo;l-Muttalib ve Ali&rsquo;nin (a.s) bu &uuml;&ccedil; kişinin karşısına &ccedil;ıkmalarını emretti. &Uuml;&ccedil; yiğit m&uuml;cahit, savaş meydanına &ccedil;ıkıp kendilerini tanıttılar. Hamza Şeybe ile, Ubeyde Utbe ile ve i&ccedil;lerinde en genci olan Ali Muaviye&rdquo;&zwnj;nin dayısı Velit ile karşılaştı ve g&ouml;ğ&uuml;s g&ouml;ğse savaş başladı. Hamza ve Ali rakiplerini hemen cehenneme vasıl ederek saf dışı bıraktılar. Ama Ubeyde ile Utbe civarında karşılıklı saldırılar devam ediyor hi&ccedil; birisi diğerini yenemiyordu. Bu nedenle Ali ve Hamza rakiplerini saf dışı ettikten sonra Ubeyde&rsquo;nin yardımına koşup Utbe&rsquo;yi de cehenneme vasil ettiler.(2)</p>\n\n<p>\n	Ali (a.s) sonraları Muaviye&rsquo;ye yazdığı bir mektup da bu olaya ş&ouml;yle değinmiştir:</p>\n\n<p>\n	&nbsp;&ldquo;... Bir savaşta deden Utbe&rsquo;ye dayın Velit&rsquo;e ve kar&zwnj;deşin Hanzele&rsquo;ye indirdiğim kılı&ccedil; şimdi yanımdadır.&rdquo;&zwnj;(3)</p>\n\n<p>\n	&Uuml;&ccedil; b&uuml;y&uuml;k İslam kahramanının, Kureyş silahş&ouml;rlerini yenmesi, şirk ordusu komutanlarının ruhiyesini bozmuştu. Topyek&ucirc;n savaş başladı ve şirk ordusunun ağır yenilgisiyle sonu&ccedil;landı. &Ouml;yle ki; yetmiş kişi esir oldu...</p>\n\n<p>\n	Bu savaşta &ouml;ld&uuml;r&uuml;lenlerin yarısından fazlası Ali&rsquo;nin kılıcı ile yere serilmişti.</p>\n\n<p>\n	Merhum Şeyh M&uuml;fid, el-İrşad kitabında, Bedir savaşında &ouml;lenlerden otuz altısını bizzat isimleriyle zikrederek: &ldquo;S&uuml;nni ve Şia ravilerinin, bunların bizzat Ali b. Ebu Talib (a.s) tarafından &ouml;ld&uuml;r&uuml;ld&uuml;klerinde ittifakı vardır. Veya Ali onların &ouml;ld&uuml;r&uuml;lmesinde başkalarıyla birlikte şirket etmiştir.&rdquo;&zwnj;(4)) demiştir.</p>\n\n<p>\n	<strong>B- Uhud Cephesinde Eşsiz Yiğitlik</strong></p>\n\n<p>\n	Kureyş ruhiyesi, Bedir savaşında aldıkları yenilgiyle k&ouml;t&uuml; bir şekilde bozulmuş, kaybettiklerinin intikamını almak ve bu yenilgiyi telafi etmek i&ccedil;in g&uuml;&ccedil;l&uuml; ve m&uuml;cahit bir orduyla Medine&rsquo;ye saldırı kararı almıştı.</p>\n\n<p>\n	İslam Peygamber&rsquo;i Kureyş&rsquo;in kararından haberdar olunca, d&uuml;şmana karşı koymak i&ccedil;in &ldquo;Askeri Ş&ucirc;ra&rdquo;&zwnj; oluşturdu. M&uuml;sl&uuml;manlardan bazıları; İslam ordusunun Medine dışına &ccedil;ıkarak d&uuml;şmanla şehir dışında savaşmalarının daha iyi olacağını &ouml;nerdiler.</p>\n\n<p>\n	Peygamber bin kişi ile Medine&rsquo;den ayrılarak şehrin kuzeyindeki Uhud dağına doğru yola &ccedil;ıktı. Meşhur m&uuml;nafık Abdullah b. &Uuml;beyy taraftarlarından &uuml;&ccedil; y&uuml;z kişi, (Uhud&rsquo;a doğru) hareket esnasında efendilerinin tahrikine kapılarak Medine&rsquo;ye geri d&ouml;nd&uuml;ler. B&ouml;ylece, İslam kuvvetlerinin sayısı yedi y&uuml;z kişiye d&uuml;şt&uuml;. Hicretin &uuml;&ccedil;&uuml;nc&uuml; yılı Şevval ayının yedinci g&uuml;n&uuml;n&uuml;n sabahı, Uhud dağı eteklerinde iki ordu karşılıklı saf oluşturdular.</p>\n\n<p>\n	İslam Peygamber&rsquo;i, savaş başlamadan &ouml;nce, askeri a&ccedil;ıdan savaş meydanını incelerken, savaş tam kızıştığı sırada d&uuml;şmanın m&uuml;sl&uuml;manlara arkadan saldırabileceği stratejik bir noktayı farketti. Tedbir alarak, d&uuml;şmanın o noktadan sızmasını &ouml;nlemek i&ccedil;in &ldquo;Abdul&zwnj;lah b. Cubeyr&rdquo;&zwnj; adında bir savaş&ccedil;ısını, elli ok&ccedil;uyla bu stratejik tepeye yerleştirerek: M&uuml;sl&uuml;manlar yense de yenilse de hi&ccedil;bir şekilde bu hassas noktayı terk etmemelerini emretti.</p>\n\n<p>\n	Diğer taraftan, o zamanki savaşlarda bayrağı taşıyan kişinin &ouml;nemli rol&uuml; vardı, bu nedenle bayrağı daima, yiğit ve g&uuml;&ccedil;l&uuml; kişilere teslim ederlerdi. Bayraktarın direnişi ve bayrağın savaş alanında dalgalanması savaş&ccedil;ılara cesaret veriyordu. Bayraktar &ouml;l&uuml;p de bayrak d&uuml;ş&uuml;nce savaş&ccedil;ıların ruhunda b&uuml;y&uuml;k bir sarsıntı meydana geliyordu. Bu husus g&ouml;z &ouml;n&uuml;ne alınarak, savaş başlamadan &ouml;nce en yiğit savaş&ccedil;ılardan birka&ccedil;ı, bayraktar olarak tayin ediliyordu.</p>\n\n<p>\n	Bu savaşta da Kureyş bu &ouml;nemli hususu dikkate alarak yiğitlikleriyle tanınan &ldquo;Beni Abdu&rsquo;d-Der&rdquo;&zwnj; kabilesinden birka&ccedil; kişiyi bayraktar olarak se&ccedil;mişti. Ama savaş başladıktan sonra, bu bayraktarlar birbiri ardınca İmam Ali&rsquo;nin (a.s) g&uuml;&ccedil;l&uuml; elleriyle &ouml;ld&uuml;r&uuml;l&uuml;p, bayrak peş peşe yere d&uuml;ş&uuml;nce, Kureyş ordusu ruhsal sarsıntıya uğramış ka&ccedil;maya başlamışlardı.</p>\n\n<p>\n	İmam Cafer Sadık&rsquo;ın (a.s) bununla ilgili ş&ouml;yle buyurduğu aktarılmıştır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		- &ldquo;Uhud savaşında Şirk ordusunun bayraktarları dokuz kişiydi. Hepside Ali&rsquo;nin (a.s) g&uuml;&ccedil;l&uuml; elleriyle helak oldular.&rdquo;&zwnj;(5)</div>\n</div>\n\n<p>\n	İbni Esir&rsquo;de diyor ki:</p>\n\n<p>\n	- &ldquo;Kureyş&rsquo;in bayraktarlarını (yere sererek) yenen kişi Ali (a.s) idi.&rdquo;&zwnj;(6)</p>\n\n<p>\n	Merhum Şeyh S&acirc;duk&rsquo;ın rivayetine g&ouml;re: Halife &Ouml;mer&rsquo;in, vefatından sonra halife se&ccedil;meleri i&ccedil;in tayin ettiği altı kişilik şurada, Ali yaptığı konuşmalarda, bu konum &uuml;zerinde durarak ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;... Allah aşkına s&ouml;yleyin, i&ccedil;inizde benden başka (Uhud savaşında) Beni Abdu&rsquo;d-Dar bayraktarlarından dokuz kişiyi &ouml;ld&uuml;ren birisi var mıdır?!...&rdquo;&zwnj;</p>\n\n<p>\n	İmam s&ouml;zlerini ş&ouml;yle s&uuml;rd&uuml;rd&uuml;:</p>\n\n<p>\n	&nbsp;&ldquo;... Bu kişi &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra, pek b&uuml;y&uuml;k g&ouml;vdesi olan &ldquo;Sev&acirc;b&rdquo;&zwnj; adındaki k&ouml;leleri savaş alanına girerek, ağzından k&ouml;p&uuml;k sa&ccedil;ıp, g&ouml;zleri kan &ccedil;anağına d&ouml;nm&uuml;ş bir halde: &ldquo;Efendilerimin intikamı i&ccedil;in Muham&zwnj;med&rsquo;den başkasını &ouml;ld&uuml;rmem, diye haykırırken, Sizler (korkudan) hemen &ccedil;ekilmediniz mi? Ama ben onunla savaştım, karşılıklı vuruştuk ve ona &ouml;yle bir darbe indirdim ki belinden ikiye ayrıldı.&rdquo;&zwnj;</p>\n\n<p>\n	Şura &uuml;yeleri, Ali&rsquo;nin (a.s) s&ouml;zlerinin tamamını doğruladılar.(7)</p>\n\n<p>\n	Kureyş ordusu bozguna uğradı, Abdullah b. Ubeyr komutasındakiler bu durumu g&ouml;r&uuml;nce ganimet toplamak amacıyla, tuttukları stratejik noktayı terket&zwnj;mek istediler. Abdullah, Peygamber&rsquo;in a&ccedil;ık emrini onlara (bağıra bağıra) hatırlattıysa da fayda etmedi. Kırk kişiden fazlası ganimet toplamak amacıyla tepeden uzaklaşırken, Abdullah on kişiden az bir kuvvetle orada kaldı.</p>\n\n<p>\n	Bu sırada ok&ccedil;u birliği ile pusuda bekleyen Halid b. Velit, bu fırsattan istifade ederek atağa ge&ccedil;ti. Abdullah ve askerlerini &ouml;ld&uuml;r&uuml;p, arkadan saldırdı. Tam bu sırada, bayrakları &ldquo;Amre b. Alkeme&rdquo;&zwnj; adında Kureyşli bir kadının ellerinde y&uuml;kseldi.</p>\n\n<p>\n	Bu kadın, Kureyş askerlerini teşvik ve tahrik etmek i&ccedil;in savaş meydanına gelen kadınlardan biriydi.</p>\n\n<p>\n	Bu andan itibaren savaşın seyri tam tersine d&ouml;n&uuml;şt&uuml;. M&uuml;sl&uuml;manların savaş d&uuml;zeni bozulmuş, saflar dağılmış, askerlerin komutanlarıyla ilişkileri kesilmiş ve M&uuml;sl&uuml;manlar yenilmişlerdi. Bu savaşla, aralarında Hamza b. Abd&uuml;&rsquo;l Muttalib ve İslam ordusu bayraktarlarından Mus&rsquo;ab b. Umeyr&rsquo;inde bulunduğu yetmiş kişiden fazla M&uuml;sl&uuml;man m&uuml;cahit şehit oldu.</p>\n\n<p>\n	Diğer taraftan, savaş meydanında, d&uuml;şman tarafından İslam Peygamber&rsquo;inin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; haberi yayınlanmış, M&uuml;sl&uuml;manlardan bir&ccedil;oğunun morali bozulmuş, ruhiyesi sarsılmış şirk ordusunun yeni bir askeri baskısıyla, M&uuml;sl&uuml;manlar&rsquo;ın tamamına yakını dağılarak geri &ccedil;ekilmişlerdi. Savaş alanında parmakla sayılacak kadar az bir kişi kalmıştı. Peygamberin &ccedil;evresinde İslam tarihinde d&ouml;n&uuml;m noktası sayılacak kritik anlar yaşanıyordu.</p>\n\n<p>\n	İşte burada Ali&rsquo;nin (a.s) ne kadar &ouml;nemli bir rol &uuml;stlendiği ortaya &ccedil;ıkmaktadır. O, eşsiz bir yiğitti ve cesaretle Peygamber&rsquo;in yanı başında kılı&ccedil; sallayarak, m&uuml;şriklerin dalga dalga akınları karşısında y&uuml;ce İslam Peygamberini koruyordu.</p>\n\n<p>\n	İbn-i esir tarihinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp;&ldquo;İslam Peygamber&rsquo;i, saldırmak &uuml;zere olan bir m&uuml;şrik grubu g&ouml;r&uuml;nce Ali&rsquo;ye: &ldquo;Onlara saldır!&rdquo;&zwnj; diye buyurdu. Ali Peygamberin emri gereği onlara saldırdı. Bir ka&ccedil;ını &ouml;ld&uuml;rerek bozguna uğrattı. Peygamber başka bir grubu g&ouml;rd&uuml; ve Ali&rsquo;ye, &ldquo;Saldır onlara!&rdquo;&zwnj; diye emir verdi. Ali &uuml;zerlerine saldırıp bir kısmını &ouml;ld&uuml;rd&uuml; bir kısmını da devre dışı bıraktı. Bu sırada vahiy meleği, Peygambere: &ldquo;Bu Ali&rsquo;nin g&ouml;sterdiği fedak&acirc;rlıkların en &uuml;st&uuml;n&uuml;d&uuml;r, deyince, Resulullah: O benden, ben de ondanım, diye buyurdu. O anda g&ouml;kten &ldquo;Ali gibi kahraman, Z&uuml;lfikar gibi kılı&ccedil; yoktur!&rdquo;&zwnj; nidası duyuluyordu&rdquo;&zwnj;(8)</p>\n\n<p>\n	İbn-i Ebi&rsquo;l-Hadid de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp;&ldquo;Peygamber sahabelerinin &ccedil;oğu (savaşlarından) ka&ccedil;arken d&uuml;şman birliklerinin Peygamber&rsquo;e doğru akınları giderek artıyordu. &ldquo;Beni Kenane&rdquo;&zwnj; kabilesinden bir grup ve i&ccedil;lerinde, namlı d&ouml;rt kahraman bulunduran &ldquo;Beni Abd&uuml; Menaf&rdquo;&zwnj; kabilesinden bir grup Peygamber&rsquo;e doğru saldırıya ge&ccedil;tiler. Peygamber: &ldquo;Bunları defet!&rdquo;&zwnj; buyurdu. Piyade olarak savaşan Ali (Toplam) elli kişi olan gruba saldırıp bozguna uğrattı. Onlar bir ka&ccedil; kere toparlanıp saldırıya ge&ccedil;tiler, her defasında Ali, saldırılarını geri p&uuml;sk&uuml;rt&uuml;. Bu saldırılarda &uuml;nl&uuml; d&ouml;rt kahraman ve on kişi daha Ali&rsquo;nin g&uuml;&ccedil;l&uuml; elleriyle &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Cebrail, Resulullah&rsquo;a: &ldquo;Ger&ccedil;ekten Ali pek yiğitlik g&ouml;steriyor. Melekler onun yiğitliğine şaşmaktadırlar.&rdquo;&zwnj; dedi. Resulullah (s.a.a): &ldquo;Neden olmasın, o bendendir ben de ondanım&rdquo;&zwnj; diye buyurdu. Cebrail de &ldquo;Ben de sizdenim&rdquo;&zwnj; dedi. O g&uuml;n g&ouml;k tarafından bir sesin devamlı:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ali gibi kahraman, Z&uuml;lfikar gibi kılı&ccedil; yoktur&rdquo;&zwnj; diye s&uuml;rekli nida verdiği duyuluyordu. Ama s&ouml;yleyen g&ouml;r&uuml;lm&uuml;yordu. Peygamberden bunu kimin s&ouml;ylediği sorulduğunda, Bu Cebrail&rsquo;dir, diye buyurdular.&rdquo;&zwnj;(9)</div>\n</div>\n\n<p>\n	<strong>C- Ahzab (Hendek) Savaşında</strong></p>\n\n<p>\n	Adından da anlaşılacağı gibi Ahzab (gruplar) savaşı, İslam&rsquo;a d&uuml;şman olan b&uuml;t&uuml;n kabile ve grupların &ldquo;Gen&ccedil; İslamı&rdquo;&zwnj; ezmek i&ccedil;in birleşerek y&uuml;r&uuml;tt&uuml;kleri bir savaştı. Bazı tarih&ccedil;iler bu savaşta &ldquo;K&uuml;f&uuml;r&rdquo;&zwnj; ordusunun sayısını onbinden fazla yazmışlardır. Oysa M&uuml;sl&uuml;manlar&rsquo;ın toplam sayısı ise sadece &uuml;&ccedil; bindi.</p>\n\n<p>\n	Bu ordunun komutanlığını &uuml;stlenen Kureyş Liderleri, neferlerin ve savaş donanımlarının &ccedil;okluğunu dikkate alarak kendi hayallerince M&uuml;sl&uuml;manlar&rsquo;ın işini tam olarak bitireceklerdi. Muhammed (s.a.a) ve adamlarının elinden ebedi olarak kurtulabilecekleri bir savaş planı hazırlamışlardı. Kureyş&rsquo;in hareketliliği haberi Peygamber&rsquo;e ulaşınca, Peygamberimiz derhal askeri Ş&ucirc;ra kurdu. Bu Ş&ucirc;rada Selman-ı Farisi, Medine &ccedil;evresinde, d&uuml;şmanın n&uuml;fuz edebileceği b&ouml;lgelere, d&uuml;şman girişini &ouml;nlemek i&ccedil;in hendek kazmasını &ouml;nerdi. Bu &ouml;neri kabul edilerek birka&ccedil; g&uuml;n i&ccedil;inde M&uuml;sl&uuml;manlar&rsquo;ın gece g&uuml;nd&uuml;z &ccedil;abaları sonucu hendek kazıldı. Hendek, d&uuml;şman s&uuml;varilerinin atları ile sı&ccedil;rayıp ge&ccedil;emeyecekleri genişlikte idi. Derinliği ise, i&ccedil;ine d&uuml;şen birisinin kolayca &ccedil;ıkmayacağı derinlikte idi.</p>\n\n<p>\n	G&uuml;&ccedil;l&uuml; şirk ordusu, Yahudilerin işbirliği ile nihayet geliverdi. Onlar her zamanki gibi, Medine dışındaki &ccedil;&ouml;llerde savaşacaklarını sanıyorlardı. Ama bu kez şehir dışında kimseyi g&ouml;remeyip ilerlemelerini s&uuml;rd&uuml;rd&uuml;ler. Medine kapılarına vardıklarında, n&uuml;fuz edebilecekleri t&uuml;m noktalara geniş ve derin hendek kazıldığını g&ouml;r&uuml;nce şaşırıp kaldılar. &Ccedil;&uuml;nk&uuml; Arap savaşlarında hendek kullanmak g&ouml;r&uuml;lmemiş şeydi. Mecburen hendeğin dışından şehri muhasaraya aldılar.</p>\n\n<p>\n	Bazı rivayetlere g&ouml;re; Medine kuşatması yaklaşık bir ay kadar s&uuml;rd&uuml;. Kureyş askerleri ne zaman hendeği ge&ccedil;me girişiminde bulunsalar hendeğin diğer tarafında kısa aralıklarla oluşturulan savunma siperlerinde n&ouml;bet tutan M&uuml;sl&uuml;manlar&rsquo;ın direnişi ile karşılaşıyorlardı. İslam ordusu, d&uuml;şmanın her t&uuml;rl&uuml; tecav&uuml;z girişimini oklarla geri p&uuml;sk&uuml;rt&uuml;yordu. Gece ve g&uuml;nd&uuml;z her iki taraf da karşılıklı oklaşıyor ama kimse galip gelemiyordu.</p>\n\n<p>\n	Diğer taraftan, Medine&rsquo;nin b&ouml;yle g&uuml;&ccedil;l&uuml; bir ordu tarafından muhafaza edilmesi M&uuml;sl&uuml;manlardan bir&ccedil;oğunun ruhiyesini zayıflatıyordu. &Ouml;zellikle Yahudi &ldquo;Beni Kurayza&rdquo;&zwnj; kabilesinin M&uuml;sl&uuml;manlarla olan antlaşmalarını bozarak, m&uuml;şriklere, hendeği ge&ccedil;tikleri takdirde i&ccedil;erden M&uuml;sl&uuml;manlara saldıracakları s&ouml;z&uuml;n&uuml; verdikleri anlaşılınca, M&uuml;sl&uuml;manlardaki endişe iyice artmıştı.</p>\n\n<p>\n	<strong>HASSAS VE KRİTİK G&Uuml;NLER</strong></p>\n\n<p>\n	Kur&acirc;n-ı Kerim, M&uuml;sl&uuml;manlar&rsquo;ın bu muhasara altındaki &ccedil;ok zor ve kritik durumlarını Ahzab suresinde pek iyi yansıtmaktadır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ey insanlar, anın size Allah&rsquo;ın nimetini, hani askerler saldırmıştı &uuml;st&uuml;n&uuml;ze de onlara bir yel ve g&ouml;rmediğiniz askerler g&ouml;ndermiştik ve Allah, sizin yaptıklarınızı g&ouml;r&uuml;r.</div>\n</div>\n\n<p>\n	Hani size hem &uuml;st tarafınızdan h&uuml;cum etmişlerdi, Hem alt tarafınızdaki yerlerden ve hani g&ouml;zler yılmıştı ve korkudan y&uuml;rekler, ağızlara gelmişti ve Allah hakkında &ccedil;eşitli zanlara kapılmıştınız.</p>\n\n<p>\n	İşte orda, inananlar, bir sınanmaya uğratılmışlardı ve adam akıllı da sarsılmışlardır.</p>\n\n<p>\n	Hani m&uuml;nafıklarla g&ouml;n&uuml;llerinde hastalık alanlar, Allah ve Peygamber&rsquo;i demişlerdi, bizi ancak aldattılar vaatlerinde aldatıştan başa bir şey yok.</p>\n\n<p>\n	Ve hani onların bir b&ouml;l&uuml;ğ&uuml;, ey Yesribliler demişti, burada durmanıza imk&acirc;n yok, d&ouml;n&uuml;n artık ve bir b&ouml;l&uuml;ğ&uuml; de Peygamber&rsquo;den, evlerimiz a&ccedil;ık, sağlam değil diye izin istemişti, h&acirc;lbuki evleri a&ccedil;ık değildi ve sağlamdı. Onlar ancak ka&ccedil;mayı diliyorlardı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Eğer şehrin etrafından girilip onların &uuml;stlerine varılsaydı da şirk koşmaları istenseydi hemen işe girişirler ve şehirde pek az bir m&uuml;ddet kalırlardı.&rdquo;&zwnj;(10)</div>\n</div>\n\n<p>\n	Ama M&uuml;sl&uuml;manlar&rsquo;ın zorda olmalarına rağmen, hendeğin Ahzab ordusunun ge&ccedil;işine engel oluşu nedeniyle onların bu durumunu s&uuml;rd&uuml;rmeleri &ccedil;ok daha zordu. &Ccedil;&uuml;nk&uuml; bir taraftan hava giderek soğuyordu. Diğer taraftan hazırladıkları yiyecek ve yem sadece Bedir ve Uhud savaşları gibi kısa s&uuml;reli savaşlar i&ccedil;in yeterliydi. Muhasaranın uzun s&uuml;rmesiyle yemek ve yemin azlığı baskısını artırıyordu. Savaş ve kahramanlık heyecanı azalıyor ve tembelleşiyorlardı. Bu nedenle ordu komutanları bu duruma son vermek i&ccedil;in, yiğit silahş&ouml;rlerinin ne şekilde olursa olsun hendeği ge&ccedil;ip savaşmalarından başka &ccedil;are d&uuml;ş&uuml;nemiyorlardı. Bu ama&ccedil;la; Ahzab ordusunun namlı kahramanlarından beş kişi, atlarını son hızıyla koşturup on defa deneyerek hendeğin &ouml;te tarafına ge&ccedil;meyi başardılar. Ve savaşmak i&ccedil;in rakip istediler.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	(1)Siyer yazarları İslam Peygamber&rsquo;inin orduya bizzat komutan ederek yaptığı savaşlara &quot;Gazve&quot; diyorlar.</p>\n\n<p>\n	&nbsp;(2)Bakınız:</p>\n\n<p>\n	&nbsp;&nbsp; - İbni Hişam es,Sirat&uuml;&#39;n-Nebeviyye, Kahire, 1355 C.2, S.277.</p>\n\n<p>\n	&nbsp;&nbsp; - İbni Esir, el-Kamil&uuml; Fit-Tarih, Beyrut, 1399 H. C.2, S.125.</p>\n\n<p>\n	(3)Nehc&uuml;&#39;l-Belağa, Subhi Salih, 64, Mektup, 28 Mektuptada bu konuya değinmiştir.</p>\n\n<p>\n	(4) el-İrşad, Şeyh M&uuml;fid, Orijinal n&uuml;shasında S.39, T&uuml;rk&ccedil;e terc&uuml;mesinde; 1996 İstanbul 1 baskı, M&uuml;tercim D. Paman, S.70-71.</p>\n\n<p>\n	(5) el-İrşad, Şeyh M&uuml;fid, Orijinalinde S.47, T&uuml;rk&ccedil;e Terc&uuml;mesi S.80</p>\n\n<p>\n	(6)&nbsp;İbni Esir, el-Kamil-&uuml; fi&#39;it-Tarih, Beyrut, 1399 H.C.2, S.145</p>\n\n<p>\n	(7)&nbsp;el-Hısal, Şeyh Sadık, Tashih A.Ekber Gafferi, Kum, 1403 H. S.560.</p>\n\n<p>\n	(8)&nbsp;İbni Esir, el-K&acirc;mil-&uuml; fi&#39;t-Tarih-Beyrut, 1399 H, C.2, S.154</p>\n\n<p>\n	(9)&nbsp;İbni Ebi&#39;l-hadid, Şerh-i Nehc&uuml;&#39;l-Belağa, 1. Baskı, Kahire, 1378 H, C. 14, S. 253</p>\n\n<p>\n	(10)&nbsp;Ahzab, 9-15</p>','İmam Ali (a.s) Savaş Cephelerinde','','publish','closed','open','','imam-ali-a-s-savas-cephelerinde','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2727',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2728,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) fesahat ve belağat dalında da eşsiz ve y&uuml;ce bir makama sahipti. &Ouml;yle ki Ehl-i S&uuml;nnet alimlerinden birisi Nehc&rsquo;ul Belağa&rsquo;yı &ldquo;kitapların efendisi&rdquo;&zwnj; ve &ldquo;s&ouml;zlerin b&uuml;y&uuml;ğ&uuml;&rdquo;&zwnj; diye tanıtmıştır. Hz. Ali&rsquo;nin s&ouml;zleri; ilmi, felsefi, irfani, fıkhi, siyasi, tarihi ve tefsiri s&ouml;zler olmakla birlikte g&ouml;ze &ccedil;arpan fesahat ve belağatın sebebiyle bir &ccedil;ok şair ve edebiyat&ccedil;ıların dikkatini &ccedil;ekmiş, ilgi odağı haline gelmiştir. Zaten bu y&uuml;zden beşinci asrın &uuml;nl&uuml; edibi merhum Seyyid Razi de telif ettiği Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerinden oluşan eserini &ldquo;Nehc&rsquo;ul Belağa&rdquo;&zwnj; (Belağat yolu) diye adlandırmıştır.</p>\n\n<p>\n	Meşhur İslam tarih&ccedil;ilerinden birisi M&uuml;minlerin Emiri Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zleri hakkında ş&ouml;yle demektedir: Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) &ccedil;eşitli yerlerde beyan ettiği hutbelerinden 480 k&uuml;surunu insanlar ezberlemiştir. Oysa Hz. Ali bu hutbeleri hi&ccedil; bir &ouml;n hazırlığı olmaksızın, yazmaksızın ve d&uuml;ş&uuml;nmeksizin beyan etmiştir. İnsanlar da bu hutbeleri olduğu gibi ezberliyor ve amel ediyorlardı.&rdquo;&zwnj;</p>\n\n<p>\n	Bu meşhur tarih&ccedil;i kendisinden y&uuml;zyıl &ouml;nce Seyyid Razi&rsquo;nin telif ettiği Nehc&rsquo;ul Belağa hakkında ise ş&ouml;yle demektedir: &ldquo;Seyyid Razi &ouml;zellikle edip olduğundan ve Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) insani y&uuml;celiklerine aşık bulunduğundan dolayı sadece fesahat ve belagat a&ccedil;ısından zirveye ulaşmış s&ouml;zlerini bir araya toplamıştır. Zaten bu y&uuml;zden de kitabını &ldquo;Nehc&rsquo;ul Belağa&rdquo;&zwnj; diye adlandırmıştır.&rdquo;&zwnj;</p>\n\n<p>\n	Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun), Peygamber-i Ekrem&rsquo;den (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) sonra s&ouml;zleri &ouml;nemsenen ve b&uuml;y&uuml;k bir titizlikle ezberlenen yegane insandı. İbn-i Ebil Hadid yazarlık konusunda bir deyim haline gelen ve H. 2. asrın başlarında yaşayan Abdulhamit K&acirc;tip&rsquo;ten Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) yetmiş hutbesini ezberlediğini, ondan sonra da zihninin a&ccedil;ıldığını nakletmektedir.</p>\n\n<p>\n	Hakeza Arapların b&uuml;y&uuml;k edebiyat &uuml;stadı olan&nbsp; Abdurrahim bin Nebate de ş&ouml;yle demektedir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;d&uuml;ş&uuml;nsel ve estetik anlamda edebi zevkimi Ali&rsquo;den (Allah&rsquo;ın selamı &uuml;zerine olsun) aldım.&rdquo;&zwnj;</div>\n</div>\n\n<p>\n	Daha sonra da İbn-i Ebil Hadid&rsquo;in &ldquo;Şerh-u Nehc&rsquo;il Belağa&rdquo;&zwnj; kitabının &ouml;ns&ouml;z&uuml;nden ş&ouml;yle nakletmektedir: &ldquo;Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerinden y&uuml;z b&ouml;l&uuml;m ezberledim; bu &ouml;mr&uuml;m&uuml;n sonuna kadar benim i&ccedil;in b&uuml;y&uuml;k ve bitmeyen bir hazine oldu.&rdquo;&zwnj;</p>\n\n<p>\n	Edebiyat dahilerinden olan, H. 3. asırda yaşayan, &ldquo;el-Beyan ve&rsquo;t-Tebyin&rdquo;&zwnj; adlı kitabı Arapların meşhur d&ouml;rt kitabından biri sayılan meşhur hatip ve edib Cahiz ise defalarca Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerinden &ouml;vg&uuml; ile bahsetmiş ve ş&ouml;yle demiştir: &ldquo;Kınanmış olan fazla ve gereksiz konuşma (gevezelik), sadece gereksiz konuşmaları ifade etmektedir; faydalı s&ouml;zleri değil. Nitekim Hz. Ali bin Ebi Talib ve Abdullah bin Abbas da &ccedil;ok konuşmuş, sayısız a&ccedil;ıklamalarda bulunmuştur.&rdquo;&zwnj;</p>\n\n<p>\n	Cahiz aynı eserinin birinci cildinin 83. sayfasında Hz. Ali&rsquo;den (Allah&rsquo;ın selamı &uuml;zerine olsun), &ldquo;Herkesin değeri &ouml;vd&uuml;ğ&uuml; şeyledir.&rdquo;&zwnj; s&ouml;z&uuml;n&uuml; naklettikten sonra bu c&uuml;mleyi&nbsp; bir sayfa dolusu &ouml;vmekte ve ş&ouml;yle demektedir: &ldquo;B&uuml;t&uuml;n kitabımızda bu c&uuml;mleden başka bir şey olmasaydı yine yeterliydi. S&ouml;zlerin en g&uuml;zeli; azlığı, insanı &ccedil;okluğundan m&uuml;stağni kılan, t&uuml;m manası lafzında gizlenmeyen, aksine a&ccedil;ık ve g&ouml;r&uuml;n&uuml;r olan s&ouml;zd&uuml;r. Adeta Allah-u Teala sahibinin takvası ve temiz niyetiyle uyumlu olarak bu c&uuml;mleye celal elbisesini ve hikmetli nur perdesini giydirmiştir.&rdquo;&zwnj;</p>\n\n<p>\n	Başka bir yerde ise Sa&rsquo;saa bin Suhan&rsquo;dan bahsederken ş&ouml;yle demektedir: &ldquo;Bu şahsın g&uuml;zel hatip olduğunu en b&uuml;y&uuml;k delili ise Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) bazen oturup ondan konuşmasını istemesidir.&rdquo;&zwnj;</p>\n\n<p>\n	Seyyid Razi de Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerini &ouml;verek ş&ouml;yle demektedir: &ldquo;Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) fesahat ve belagatın kaynağı, k&ouml;kleri ve temelidir. Belagat ondan v&uuml;cuda gelmiş, ilkeleri ondan alınmıştır. T&uuml;m konuşmacılar onu takip etmiş, vaaz edenler ondan yardım almıştır. Buna rağmen hi&ccedil; kimse ona erişememiş, hep geri kalmıştır. Zira onun s&ouml;zlerinde ilahi bilginin bir nişanesi ve nebevi s&ouml;zlerin bir kokusu vardır.&rdquo;&zwnj;</p>\n\n<p>\n	H. 7. asrın alimlerinden olan İbn-i Ebil Hadid de usta bir edib ve şair olduğu halde Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerine aşık olmuş ve defalarca bunu eserlerinde dile getirmiştir. &Ouml;rneğin Şerh&rsquo;inin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle demektedir: &ldquo;Ş&uuml;phesiz ki Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zleri Allah&rsquo;ın s&ouml;zlerinin altında, yaratıkların s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;ndedir. B&uuml;t&uuml;n hatip ve yazarlar ondan istifade etmiştir. İnsanların bir araya getirdiği, ancak Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerinin sadece onda birini, hatta yirmide birini ifade eden bu şaheser s&ouml;zler, diğer ashaptan hi&ccedil; biri hakkında nakledilmemiştir.&nbsp; Cahiz gibi usta edebiyat&ccedil;ılar bile eserlerinde Hz. Ali&rsquo;yi &ouml;vm&uuml;ş, fesahat ve belağatı karşısındaki şaşkınlığını dile getirmiştir.&rdquo;&zwnj;[1]</p>\n\n<p>\n	İbn-i Ebil Hadid başka bir yerde Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) mektuplarından birini şerh ederken de ş&ouml;yle demektedir: &ldquo;S&ouml;zdeki fesahate bir bak, nasıl da yularını eline vermiş, kendisini sahibine teslim etmiştir. Kelimelerin ilgin&ccedil; d&uuml;zenine bir bak, birbiri ardınca gelmekte, sahibinin iradesine g&ouml;re hareket etmektedir. Adeta hi&ccedil; bir zahmet olmaksızın yerden kaynayan kaynak sular gibi coşmaktadır. S&uuml;bhanallah! Mekke gibi bir şehirde bir Arap genci b&uuml;y&uuml;yor, hi&ccedil; bir filozofla karşılaşmadığı halde Eflatun ve Aristo gibilerine ders verecek kadar g&uuml;zel hikmet dolu s&ouml;zler beyan ediyor; pratik hikmet ehliyle g&ouml;r&uuml;şmediği halde Sokrat gibilerine adeta taş &ccedil;ıkartıyor.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Mısır eski m&uuml;ft&uuml;s&uuml; Şeyh Muhammed Abduh da Nehc&rsquo;ul Belağa&rsquo;nın Kur&rsquo;an-ı Kerim ve Peygamberin s&ouml;zlerinden sonra s&ouml;zlerin en y&uuml;cesi olduğu hususunda t&uuml;m Arapların ittifak ettiğini beyan etmiştir. &ldquo;Emir&rsquo;ul Beyan&rdquo;&zwnj; (S&ouml;zlerin efendisi) diye adlandırılan ve Mısır&rsquo;da adına d&uuml;zenlenen bir panelde &ldquo;Hz. Ali&rsquo;den sonra ikinci edib&rdquo;&zwnj; diye nitelendirilen Şekib Erselun kızgın bir halde k&uuml;rs&uuml;ye &ccedil;ıkarak ş&ouml;yle demişti: &ldquo;Ben nerede Ali bin Ebi Talib nerede? Ben Hz. Ali&rsquo;nin ayakkabı bağı bile olamam.&rdquo;&zwnj; [3]</p>\n\n<p>\n	Murtaza Mutahhari &ldquo;Seyr-i der Nehc&rsquo;ul Belağa&rdquo;&zwnj; adlı değerli eserinde Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun)&nbsp; y&uuml;ce s&ouml;zleri hakkında ş&ouml;yle demektedir: &ldquo;Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zleri eskiden beri iki ayrıcalığa sahip olmuş ve bu iki ayrıcalıkla bilinir olmuştur: Birincisi fesahat ve belağat; ikincisi ise birden fazla boyutlu olmak. Bu iki ayrıcalık tek başına Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerine b&uuml;y&uuml;k bir değer katmıştır. Bu iki ayrıcalık Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) s&ouml;zlerini bir &ccedil;ok farklı alanlara da &ccedil;ekmiş, ama bununla birlikte her yerde de fesahat ve belagatını korumasını bilmiştir. Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) bu s&ouml;zleri bir mucize gibi değerlendirilmiş; Allah&rsquo;ın s&ouml;zlerinin altında insanların s&ouml;zlerinin &uuml;st&uuml;nde kabul g&ouml;rm&uuml;şt&uuml;r.&rdquo;&zwnj;</p>\n\n<p>\n	Muhammed Rıza Hekimi de Hz. Ali&rsquo;nin mucizemsi s&ouml;zleri hakkında &ccedil;ok derin araştırmalarda bulunmuş ve en iyi metodun bu s&ouml;zler karşısında s&uuml;kut etmek olduğunu beyan etmiştir. Nitekim bir yerde ş&ouml;yle demiştir: &ldquo;Eğer dostlarım ısrarı olmasaydı Hz. Ali&rsquo;nin o mucizemsi, edebi, y&uuml;ce ve b&uuml;y&uuml;leyici s&ouml;zleri karşısında s&uuml;kut eder, hi&ccedil; bir şey s&ouml;ylemezdim.&rdquo;&zwnj;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] İbn-i Ebil Hadid, Şerh-u Nehc&rsquo;ul Belağa, c. 1, s. 4, Kum, kitaphane-i Necefi-i Mer&rsquo;aşi H. K. 1404</p>\n\n<p>\n	[2] a. g. e</p>\n\n<p>\n	[3] Mutahhari&rsquo;nin Seyr-i der Nehc&rsquo;ul Belağa adlı kitabından naklen,</p>','İmam Ali’nin (a.s) Kelamı','','publish','closed','open','','imam-alinin-a-s-kelami','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2728',0,'post','',0),(2729,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Savaşların b&uuml;y&uuml;k bir rol oynadığı Arabistan yarımadasında cesaret ve korkusuzluk, b&uuml;y&uuml;k bir &uuml;st&uuml;nl&uuml;k sebebi sayılan niteliklerdi. İnsanların geneli de bu sıfatlara sahip idi.</p>\n\n<p>\n	Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) sayısız fazilet ve &uuml;st&uuml;nl&uuml;klerinin yanı sıra b&uuml;y&uuml;k bir cesarete de sahipti. Cesaret ve kahramanlık adeta etine ve kanına sızmıştı onun. Bu ger&ccedil;eği hayatının bir &ccedil;ok diliminde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. D&uuml;şmanları bile elinde olmadan onu &ouml;vm&uuml;ş ve &ldquo;Allah&rsquo;ın aslanı&rdquo;&zwnj; diye adlandırmıştır.</p>\n\n<p>\n	S&uuml;leyman Ketani burada bakınız ne diyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Peygamber-i Ekrem&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) aldığı her kararı uygulamayı bir g&ouml;rev bildin. &Ccedil;ektiğin her kılı&ccedil; ile d&uuml;şmanların kanını d&ouml;kt&uuml;n.&rdquo;&zwnj;[1]</div>\n</div>\n\n<p>\n	Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) bu uzlaşmazlığı ve fedakarlığı sadece hakkı elde etmek, zulm&uuml; ortadan kaldırmak ve &ldquo;kelimetullah&rdquo;&zwnj; adını y&uuml;celtmek i&ccedil;indi. Hz. Ali bu konuda da ş&ouml;yle buyurmaktadır:&nbsp; &ldquo;Zelil ve aşağılık bir hale d&uuml;şen kimse benim nezdimde hakkını (zalimden) alıncaya dek aziz ve &uuml;st&uuml;nd&uuml;r. G&uuml;&ccedil;l&uuml;-kuvvetli olan kimse benim nezdimde (mazluma ait bir) hakkı ondan alıncaya dek g&uuml;&ccedil;s&uuml;z ve zayıftı.&rdquo;&zwnj;</p>\n\n<p>\n	Hakeza ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a yemin olsun ki &ouml;l&uuml;me gitmeme veya &ouml;l&uuml;m&uuml;n bana gelip &ccedil;atmasına aldırış bile etmem.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) savaş meydanlarında da eşsiz bir kahraman, şahadet aşığı bir er ve cesur bir savaş&ccedil;ı olduğu herkesin bildiği bir ger&ccedil;ektir. Bunu bizzat d&uuml;şmanları da itiraf etmişlerdir.</p>\n\n<p>\n	Birbiriyle g&ouml;r&uuml;n&uuml;rde &ccedil;elişkili niteliklere sahip olan bu kahraman ve cesur insan, b&uuml;t&uuml;n bu niteliklerinde de herkesten &ouml;nde ve hepsine de &ouml;rnek konumda bulunmaktadır.</p>\n\n<p>\n	L&uuml;bnanlı Mesihi yazar bu konuda ş&ouml;yle diyor: Hz. Ali sadece savaş meydanlarında değil, t&uuml;m meydanların kahramanıydı. G&ouml;n&uuml;l sefası, vicdan temizliği, b&uuml;y&uuml;leyici ve &ccedil;ekici beyan tarzı, ger&ccedil;ek insanlığı, iman heyecanı, derin huzuru, mazlumların yardımına koşuşu, her yerde ve her zaman hakka teslim oluşu ve daha bir&ccedil;ok insani y&uuml;celikleri tek kelimeyle eşsizdi. B&uuml;t&uuml;n bu meydanların hepsinde de o rakipsiz bir kahramandı.&rdquo;&zwnj;[3]</p>\n\n<p>\n	Meşhur materyalist Dr. Şibli Şemil ise İslam peygamberinden (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) sonra Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) eşsiz bir insan olduğunu beyan ederek ş&ouml;yle demiştir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ali d&uuml;nya b&uuml;y&uuml;klerinin en b&uuml;y&uuml;ğ&uuml;d&uuml;r. Ne ge&ccedil;mişte, ne şimdi, ne doğuda ve ne de batıda hi&ccedil; kimse onun bir benzerini asla g&ouml;rmemiştir.&rdquo;&zwnj;[4]</div>\n</div>\n\n<p>\n	Fransız d&uuml;ş&uuml;n&uuml;rlerinden Baron Karadifu ise Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) hakkında ş&ouml;yle demektedir: &ldquo;Ali toplumsal olayların bir &uuml;r&uuml;n&uuml; değildir. Aksine o toplumsal olayları yaratan bir insandır. Amelleri onun fikir, duygu ve hayallerinin &uuml;r&uuml;n&uuml;d&uuml;r. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) kahraman olmakla birlikte &ccedil;ok merhametli bir insandı. Ali elindeki b&uuml;t&uuml;n imk&acirc;nlara rağmen asla d&uuml;nyaya itina etmemiş, hakikat yolunda canını vermekten &ccedil;ekinmemiştir. Olduk&ccedil;a derin ve k&ouml;kleri bilinmez&nbsp; bir ruha sahipti. Her yerde ilahi korku i&ccedil;inde yaşıyordu.&rdquo;&zwnj;[5]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] a. g. e</p>\n\n<p>\n	[2] a. g. e</p>\n\n<p>\n	[3] Pertov-i suhen adlı haftalık dergiden naklen, 1379, Kasım ayı Kum, m&uuml;essese-i Amuzişi ve pejuhiş-i İmam Humeyni,</p>\n\n<p>\n	[4] Corc Cordak, İmam Ali Sevt&rsquo;ul-Adalet&rsquo;il İnsaniyye, Ali ve hukuk&rsquo;ul insan, c. 1, 1970, s. 87-90</p>\n\n<p>\n	[5] Pertuv-i suhen adlı haftalık dergiden naklen.</p>','İmam Ali’nin (a.s) Fedakârlığı ve Cesareti','','publish','closed','open','','imam-alinin-a-s-fedakarligi-ve-cesareti','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2729',0,'post','',0),(2730,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Tarih&ccedil;ilerin de kaydettiği &uuml;zere Hulefa-i Raşidin&rsquo;den hi&ccedil; birisi Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) kadar İslam Peygamberine (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) bu kadar yakın değildi. Nitekim Ehl-iS&uuml;nnet tarih&ccedil;ilerinden birisi ş&ouml;yle diyor: D&ouml;rt halife ve diğer ashab arasında hi&ccedil; kimse Peygamber&rsquo;e (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) soy a&ccedil;ısından Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) kadar yakın olmamıştır.&rdquo;&zwnj;[1]</p>\n\n<p>\n	Başka bir Ehl-i S&uuml;nnet alimi de Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) fazileti hususunda ş&ouml;yle demektedir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) İslam Peygamberine (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) soy a&ccedil;ısından insanların en yakını idi ve Resulullah&rsquo;ın mevlası olduğu herkesin mevlası idi.&rdquo;&zwnj;</div>\n</div>\n\n<p>\n	Ardından da Peygamber-i Ekrem&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun)&nbsp; ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Ey Ali sen bana oranla Harun&rsquo;un Musa&rsquo;ya oranı gibisin, ancak benden sonra Peygamber yoktur.&rdquo;&zwnj;[2]</div>\n</div>\n\n<p>\n	Hıristiyan yazar S&uuml;leyman Ketani bu konuda ş&ouml;yle diyor: &ldquo;Ey Ebu Talib&rsquo;in oğlu senden &ouml;z&uuml;r dilemek gerekir. Zira senin İslam hareketindeki yerin, değirmen milinin değirmendeki taşındaki yeri gibidir.</p>\n\n<p>\n	Resulullah (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) ile birlikte kat ettiğin yollar da senin salih amellerini, metanetini ve yol dostluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Sen her zaman Peygamber&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) yanında oldun, ondan hi&ccedil; ayrılmadın ve onu asla yalnız bırakmadın. D&uuml;ş&uuml;ncelerine, duygularına, hayatına, m&uuml;cadelesine, kaderine ortak oldun. O inişli ve &ccedil;ıkışlı, tehlikeli ve sorumluluk dolu yolda bile onunla birlikte y&uuml;r&uuml;d&uuml;n.</p>\n\n<p>\n	Peygamber-i Ekrem (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) i&ccedil;in ne g&uuml;zel bir dost oldun! Peygamber-i Ekrem&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) sevincine ve dertlerine hep ortak oldun, kalpten sevdin, iki bedende tek ruh gibiydin. Onun yatağına yattığında aynı ruhu taşıyordun. Peygamber (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) can verdiğinde de senin kucağında can verdi. Senin kucağından Allah&rsquo;ın rahmet kucağına ge&ccedil;ti. Sen Peygamber&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) bir par&ccedil;ası olan kızının da eşiydin. Senin onunla var olan bağın, kalbin beden ile var olan bağı gibidir. [3]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] Ebu Muhammed Yafifi, Mirat&rsquo;ul Cinan, s. 108- 109</p>\n\n<p>\n	[2] Muvaffak b. Ahmed Harezmi, el-Menekıb, s. 133</p>\n\n<p>\n	[3] S&uuml;leyman Kettani, İma Ali s. 62-64</p>','İmam Ali’nin (a.s) İslam Peygamberi (s.a.a) İle Eşsiz Bağı','','publish','closed','open','','imam-alinin-a-s-islam-peygamberi-s-a-a-ile-essiz-bagi','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2730',0,'post','',0),(2731,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	İlahi Peygamberlerden sonra belki de hi&ccedil; kimse Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) kadar d&uuml;nya bilginlerinin dikkatini kendine &ccedil;ekememiş, ilgi odağı haline gelememiştir.</p>\n\n<p>\n	Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) Mekke&rsquo;de d&uuml;nyaya gelmiş; sınırları, zamanları, mek&acirc;nları, dilleri, mezhepleri ve hatta dinleri a&ccedil;mış bir şahsiyettir. B&uuml;t&uuml;n asırlarda derin d&uuml;ş&uuml;nceli bilginler Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) &ccedil;ok &ccedil;eşitli boyutları ve &uuml;st&uuml;nl&uuml;kleri hakkında sayısız eserler kaleme almışlardır. Şii ve S&uuml;nni, hatta Hıristiyan d&uuml;ş&uuml;n&uuml;rleri &ouml;rnek bir insan olarak Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) şahsiyeti hakkında araştırmalarda bulunmuş, eserler kaleme almış ve kafa yormuştur. Bu yolla hakikat ve kemali arayan vicdanlarını bir nebze de olsa rahatlatmış, g&ouml;revini yapmakla &ouml;v&uuml;nm&uuml;şlerdir.</p>\n\n<p>\n	Sonsuz Okyanus</p>\n\n<p>\n	B&uuml;t&uuml;n bu &ccedil;eşitli ve sınırsız araştırmalara rağmen a&ccedil;ık s&ouml;ylemek gerekirse Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) şahsiyeti yine de me&ccedil;hul kalmış, daha fazla d&uuml;ş&uuml;nme ve araştırmayı gerektirmektedir. Peygamber-i Ekrem de (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) sonsuz faziletlerini ve sınırsız kemallerini &ouml;vm&uuml;ş; alimler ve bilginler de uzun araştırmalarıyla bu ger&ccedil;ekleri itiraf etmişlerdir. Nitekim L&uuml;bnanlı bir araştırmacı, &ldquo;Ali Mecme&rsquo;ul-Fezail&rdquo;&zwnj; (Hz. Ali b&uuml;t&uuml;n faziletlerin sahibidir) başlığı altında ş&ouml;yle yazmaktadır. D&uuml;nya, Resul-i Ekrem&rsquo;den (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun) sonra&nbsp; Hz. Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) gibi sonsuz faziletleri ve ahlaki &uuml;st&uuml;nl&uuml;kleri kendinde toplayabilmiş birine şahit olmamıştır. Hz. Ali herkesten &ouml;ne ge&ccedil;miş, sonradan gelenleri bu konuda aciz bırakmıştır. Faziletleri sayılamayacak kadar &ccedil;ok, &uuml;st&uuml;nl&uuml;kleri sınırlandırılamayacak kadar y&uuml;cedir. Resul-i Ekrem&rsquo;in (Allah&rsquo;ın selamı onun ve Ehl-i Beyt&rsquo;inin &uuml;zerine olsun), Amr bin Abdud el-Amiri ile karşılaştığı g&uuml;n, hakkında &ldquo;Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) Hendek g&uuml;n&uuml; Amr&rsquo;a vurduğu darbe insan ve cinlerin ibadetine denktir.&rdquo;&zwnj; diye buyurduğu kimsenin faziletleri ve &uuml;st&uuml;nl&uuml;kleri nasıl sayılabilir ki?</p>\n\n<p>\n	İranlı bir araştırmacı da Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) hayatı hakkında ş&ouml;yle demiştir: &ldquo;Biz m&uuml;minlerin emiri Ali Bin Ebi Talib (Allah&rsquo;ın selamı &uuml;zerine olsun) hakkında fazla bir bilgiye sahip olduğumuzu iddia ediyoruz.&nbsp; Hatta Hz. Ali&rsquo;yi (Allah&rsquo;ın selamı &uuml;zerine olsun) diğer imamlardan daha &ccedil;ok tanıdığımızı sanıyoruz. Oysa Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) ger&ccedil;ek hayatı hakkında &ccedil;ok az bir bilgiye sahibiz.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) hayatı o kadar &ccedil;ok boyutlu ve geniş bir anlama sahiptir ki sabit ve t&uuml;mel bir betimlemede bulunmak &ccedil;ok zordur.</div>\n</div>\n\n<p>\n	Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) hakikati, teklik formatında &ccedil;okluk ve &ccedil;okluk formatında teklik hakikati olduğundan dağınık bilgilerde ortaya &ccedil;ıkışı, tecelli edişi m&uuml;mk&uuml;n değildir. Dolayısıyla olduk&ccedil;a geniş ve derin anlamda t&uuml;m hareketlerini, hasletlerini, sıfatlarını, hedeflerini, s&ouml;zlerini ve davranışlarını et&uuml;t etmemiz gerekir. Neticede şimdiye kadar elde ettiğimiz bilgilerin Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) sadece şahsiyetinin bir b&ouml;l&uuml;m&uuml;n&uuml; kapsadığını ve bunun da eksik bir şekilde olduğunu rahatlıkla anlayabilir ve ifade edebiliriz. Dolayısıyla onu tanıma noktasında hen&uuml;z sadece bir ka&ccedil; adım atabilmiş, bir ka&ccedil; sokak y&uuml;r&uuml;yebilmişiz demek daha doğrudur. [1]</p>\n\n<p>\n	Ayetullah Cafer S&uuml;bhani&rsquo;de Furuğ-i Velayet adlı kitabında İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) hakkında ş&ouml;yle demektedir: S&ouml;ylemem gerekir ki bu kitapta Hz. Ali&rsquo;nin (a.s.) nurlu y&uuml;z&uuml;n&uuml; hakkıyla g&ouml;sterebilmiş değilim. Ama her ne kadar bu az değer ile zamanının Yusuf&rsquo;unun bir tek sa&ccedil; telini bile elde edememiş olsa da, Yusuf&rsquo;u alıcılar safına katılmış olduğuna inanıyorum. Ama ne yazık ki:</p>\n\n<p>\n	&ldquo;İnsan arzu ettiği her şeye ulaşamaz.</p>\n\n<p>\n	R&uuml;zgarlar bazen gemiyi istemedikleri y&ouml;ne s&uuml;r&uuml;kler.&rdquo;&zwnj; durur.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Hakeza Hıristiyan yazar S&uuml;leyman Kettani de bu dalda &ouml;d&uuml;l alan &uuml;nl&uuml; &ldquo;İmam Ali&rdquo;&zwnj; adlı eserinde M&uuml;minlerin Emiri Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) azameti karşısında ş&ouml;yle demektedir: &ldquo;Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) b&uuml;y&uuml;k adı karşısında tevazu ile eğiliyorum, onun hakkında yaptığım yanlış değerlendirmeler i&ccedil;in kendisinden &ouml;z&uuml;r diliyorum, &ccedil;&uuml;nk&uuml; onu bundan daha fazla yazmaya g&uuml;c&uuml;m yetmedi.</p>\n\n<p>\n	Zira d&uuml;nyanın eşsiz dahisi olan bu b&uuml;y&uuml;k insanın ruhu s&uuml;rekli u&ccedil;makta, ele ge&ccedil;memektedir. Ben sadece onun sonsuz g&uuml;listanından sadece bir demet g&uuml;l toplamaya &ccedil;alıştım. B&ouml;ylece o b&uuml;y&uuml;k insanın dergahından bağışlanmayı ve temiz niyetimin kabul&uuml;n&uuml; &uuml;mit ediyorum. [3]</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden ve Nehc&rsquo;ul Belağa&rsquo;nın şarihi olan (şerhini yazan)&nbsp; İbni-i Ebil Hadid Mutezili s&ouml;z konusu eserinde İmam Ali&rsquo;yi (Allah&rsquo;ın selamı &uuml;zerine olsun) b&uuml;t&uuml;n &ldquo;faziletlerin sahibi&rdquo;&zwnj; ve &ldquo;asrın yegane insanı&rdquo;&zwnj; saymakta ve Nehc&rsquo;ul Belağa&rsquo;yı &ldquo;kitapların efendisi&rdquo;&zwnj; kabul etmektedir.</p>\n\n<p>\n	&nbsp;Ardından bir &ccedil;ok Ehl-i S&uuml;nnet alimlerinin de İmam Ali&rsquo;nin&nbsp; (Allah&rsquo;ın selamı &uuml;zerine olsun) de diğer halifelerden &uuml;st&uuml;n bildiğini nakletmektedir. [4]</p>\n\n<p>\n	<strong>Okyanustan Bir Damla</strong></p>\n\n<p>\n	Bizim Hz. Ali&nbsp; (Allah&rsquo;ın selamı &uuml;zerine olsun) hakkındaki bilgimiz her ne kadar sınırlı da olsa; hayatı, şahsiyeti, m&uuml;cadelesi, d&uuml;ş&uuml;nceleri ve inan&ccedil;ları hakkında yazılan sayısız eserler okyanustan bir damla da olsa netice de o b&uuml;y&uuml;k insanın hayatından bizlere dersler sunmakta, faydalı bir kesit sunmaktadır.</p>\n\n<p>\n	Bu y&uuml;zden bu konuda uzman olanlar sahip oldukları ilmi uzmanlıkları esasınca Hz. Ali&rsquo;nin hayatının boyutlarından sadece birini ele almış ve incelemeye &ccedil;alışmıştır.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Beşeri ilimler ve ilim tarihi hakkında araştırma yapan bilginler Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) Arabistan yarımadasında o g&uuml;nk&uuml; koşullarda sahip olduğu derin ilmi karşısında şaşkınlığa d&uuml;şmekteler.</div>\n</div>\n\n<p>\n	Feodal ve diktat&ouml;r d&uuml;zenlerin, &ouml;zellikle de toplumsal adalet hususunda toplumda yarattığı zarar ve ziyanları detaylıca et&uuml;t eden araştırmacılar, Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) &ccedil;ok &ccedil;eşitli boyutlarda, toplumsal adaletin hakimiyeti i&ccedil;in verdiği m&uuml;cadele karşısında adeta parmak ısırmakta, şaşırıp kalmaktalar.</p>\n\n<p>\n	Ayrıca sadece bu değil; Hz. Ali&rsquo;nin (Allah&rsquo;ın selamı &uuml;zerine olsun) takvası, hutbeleri, idareciliği, terbiyesi, mustaz&rsquo;af insanları himayesi, insan severliği, &ouml;v&uuml;len cesareti, ilgin&ccedil; h&uuml;k&uuml;mleri, erişilmez imanı, sonsuz aşkı, hak ve hakikat savunuculuğu, tahamm&uuml;l&uuml;, sabrı, genişliği&hellip; de bilgin ve araştırmacıların dikkatini &ccedil;ekmiş, incelemelerine konu teşkil etmiştir.&nbsp; Şimdi de bazı uzmanların konu ile ilgili g&ouml;r&uuml;şlerini aktarmak istiyoruz.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Resul Caferiyan, hayat-i fikri ve siyasi-i imaman-i Şia, c. 1, Tahran, Merkez-i &ccedil;ap ve neşr-i sazuman-i tebligat-İslami, 1369, s. 41</p>\n\n<p>\n	[2] Cafer S&uuml;bhani, Furuğ-i Velayet, intişarat-i sahife, 1368, s. 7&ndash;26</p>\n\n<p>\n	[3] S&uuml;leyman Kettani, İmam Ali, intişarat-i burhan, s. 4, -62 Celal&uuml;ddin Farisi&rsquo;nin terc&uuml;mesi</p>\n\n<p>\n	[4] Murteza Mutahhari&rsquo;nin Bist Goftar kitabından naklen</p>','Bilginlerin Gözüyle İmam Ali (a.s)','','publish','closed','open','','bilginlerin-gozuyle-imam-ali-a-s','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2731',0,'post','',0),(2732,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Ebu Derda ş&ouml;yle diyor:</p>\n\n<p>\n	Karanlık gecelerden birinde, Medine&rsquo;de Ben-i Neccar hurmalıkları arasından ge&ccedil;iyordum. O esnada h&uuml;z&uuml;n dolu bir gamlı ve inilti kulağıma ilişti. Sese yaklaştığımda gecenin karanlığında kuytu bir k&ouml;şede birisinin Allah Teala&rsquo;ya ş&ouml;yle m&uuml;nacat ettiğini duydum:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;İlah&icirc;! Nice helak edici g&uuml;nahlarıma karşı, hilimli davranarak beni ansızın cezalandırmadın; nice su&ccedil;larımın &uuml;zerini &ouml;rterek l&uuml;tuf ve kereminle onları aşikar etmedin. İlahi! Ger&ccedil;i &ouml;mr&uuml;m sana isyan etmekle ge&ccedil;miş ve g&uuml;nahlarım amel defterimi doldurmuştur; ama benim &uuml;midim, senin mağfiret ve hoşnutluğundan başka bir şey değildir.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	Bu kalp okşayıcı, etkileyici ses, beni &ouml;ylesine kendisine cezp etti ki elimde olmaksızın o sese doğru hareket ettim, aniden g&ouml;z&uuml;m Ali bin Ebi Talib&rsquo;e ilişti. O Hazretin dua ve m&uuml;nacatına mani olmamak ve o yakarıştan mahrum kalmamak i&ccedil;in ağa&ccedil;ların arasına saklandım.</p>\n\n<p>\n	Ali bin Ebi Talip, o ıssız karanlık gecede iki rekat namaz kıldı, sonra en i&ccedil;iten dualarla h&uuml;z&uuml;n dolu g&ouml;zyaşlarını d&ouml;kerek yakarışını s&uuml;rd&uuml;rd&uuml;.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın m&uuml;nacatlarından biri de şu idi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Ey Rabbim! Senin affını d&uuml;ş&uuml;nd&uuml;ğ&uuml;mde, g&uuml;nahlarım k&uuml;&ccedil;&uuml;k geliyor; senin şiddetli azabını d&uuml;ş&uuml;nd&uuml;ğ&uuml;mde ise musibetim b&uuml;y&uuml;yor.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	Daha sonra duasına ş&ouml;yle devam etti:</p>\n\n<p>\n	&ldquo;&Acirc;h! Amel defterimde benim unuttuğum ama senin kaydettiğin g&uuml;nahları okumuş olursam o zaman &lsquo;Onu tutun&rsquo; diye emredeceksin. Yakalanıp da ailesi kendisini kurtaramadığı, kabilesinin kendisine bir fayda sağlayamadığı ve meleklerin kendisine merhamet etmediği kimsenin vay haline!&rdquo;</p>\n\n<p>\n	Daha sonra duasını ş&ouml;yle s&uuml;rd&uuml;rd&uuml;:</p>\n\n<p>\n	&ldquo;Ciğer ve b&ouml;brekleri yakan, organları birbirinden ayıran ateşten dolayı vay halimize! Cehennemin şiddetli yakıcı alevinden dolayı eyvah!&rdquo;</p>\n\n<p>\n	Ebu Derda s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle diyor:</p>\n\n<p>\n	Hz. Ali (a.s) yine şiddetle ağladı, bir m&uuml;ddet sonra ondan artık bir ses duyulmuyordu, hi&ccedil;bir hareket ve kımıldama da g&ouml;r&uuml;lm&uuml;yordu. Kendi kendime ş&ouml;yle dedim: &ldquo;Gece uyumadığından dolayı kesinlikle uykuya dalmıştır.&rdquo; Şafağın s&ouml;kmesi yaklaştı, onu namaz i&ccedil;in uyandırmak istedim. Bundan dolayı onun yanına gittim, yanına varır varmaz onu, kuru bir ağa&ccedil; gibi yere d&uuml;şm&uuml;ş olduğunu g&ouml;rd&uuml;m. Hareket ettirdim, hareket etmedi; seslendim cevap vermedi. Bu durumu g&ouml;r&uuml;nce; &ldquo;İnna lillah ve inna ileyhi raciun&rdquo; dedim.</p>\n\n<p>\n	Ebu Derda s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle diyor:</p>\n\n<p>\n	Ben suretle Hz. Ali&rsquo;nin (a.s) evine doğru koştum, Hazretin durumunu onlara bildirdim.</p>\n\n<p>\n	Fatıma (a.s) ş&ouml;yle dedi: &ldquo;Ebu Derda! Olay nedir?&rdquo;</p>\n\n<p>\n	Ben Hz. Ali&rsquo;nin durumunu onlara anlattım. Hz. Fatıma (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ebu Derda! Allah&rsquo;a and olsun ki, o baygınlıktır; Allah korkusuyla kendisinden ge&ccedil;miştir.&rdquo;</p>\n\n<p>\n	Daha sonra bir kap suyla Hz. Ali&rsquo;nin yanına d&ouml;nd&uuml;k, O Hazretin y&uuml;z&uuml;ne su serptik, b&ouml;ylece kendisine geldi, g&ouml;zlerini a&ccedil;tı, benim şiddetle ağladığımı g&ouml;r&uuml;nce bana bakarak ş&ouml;yle buyurdu: &ldquo;Ebu Derda! Neden ağlıyorsun?&rdquo;</p>\n\n<p>\n	Cevaben dedim ki: &ldquo;Kendine yakıştırdığın şeyden dolayı ağlıyorum.&rdquo;</p>\n\n<p>\n	Buyurdular ki: &ldquo;Ey Ebu Derda! Beni hesaba g&ouml;t&uuml;rd&uuml;klerinde, g&uuml;nahkarlar azaba yakin ettiklerinde, katı y&uuml;rekli melek ve cehennem zebanileri (g&ouml;revlileri) beni kuşattıklarında, Kahhar Allah&rsquo;ın huzurunda durduğumda, dostlar beni ilahi emre teslim ettiklerinde ve d&uuml;nya ehli halime acıdıklarında durumun nasıl olacak? Elbette sen, her gizli ve saklı şeyleri bilen bir Allah&rsquo;ın karşısında yer aldığımda bana herkesten daha &ccedil;ok acıyacaksın.&rdquo; [1]&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]&nbsp; - Bihar, c. 41, s. 11; c.87, s. 195.</p>','İmam Ali (a.s) ın Yakarışı','','publish','closed','open','','imam-ali-a-s-in-yakarisi','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2732',0,'post','',0),(2733,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	<strong>Hz.ALİ (a.s.)</strong></p>\n\n<p>\n	Eb&uuml;&#39;l- Hasan Ali b.Ebi Talib&#39; el-Kureyşi el- Haşimi ( &ouml;. 40/661 )Hz. Peygamber&#39;in Damadı. Mucadele Arkadaşı. İlk İmam :Hz. Resulullah: Ya Ali İnsanlar ister seni İmam kabul etsinler. İsterlerse kabul etmesinler Sen Allah taraffından insanlar &uuml;zerinde &Uuml;cetsin yani 1. ci- İmam&#39;sın. Hadis. Ehli&#39;s&uuml;nnet&#39;in T&uuml;m kaynak Kitaplarında Mevcut : İsterlerse inanmasınlar. Şahit olarak ALLAH; YETER ?...</p>\n\n<p>\n	İmam Ali (as)&rsquo;ın Kimliği:</p>\n\n<p>\n	<strong><span><strong>Adı:</strong></span> Ali</strong></p>\n\n<p>\n	<strong><span><strong>Lakabı:</strong></span> Emir&uuml;l M&uuml;&#39;minin</strong></p>\n\n<p>\n	<strong><span><strong>K&uuml;nyesi: </strong></span>Ebul Hasan</strong></p>\n\n<p>\n	<strong><span><strong>Baba Adı:</strong></span> Ebu Talib</strong></p>\n\n<p>\n	<strong><span><strong>Ana Adı:</strong></span> Fatıma</strong></p>\n\n<p>\n	<strong><span><strong>Doğum Yeri:</strong></span> K&acirc;be</strong></p>\n\n<p>\n	<strong><span><strong>Doğumu: </strong></span>Hicretten 22 veya 23 Yıl &Ouml;nce</strong></p>\n\n<p>\n	<strong><span><strong>Halifeliği:</strong></span> Hicretten 35 Yıl Sonra</strong></p>\n\n<p>\n	<strong><span><strong>Halifelik S&uuml;resi: </strong></span>5 Yıl</strong></p>\n\n<p>\n	<strong><span><strong>&Ouml;mr&uuml;: </strong></span>63 Yıl:</strong></p>\n\n<p>\n	Şehadeti: Hicri 40 Yılda Haricilerden &quot;İbni M&uuml;lcen&quot; Adlı Bir Şahıs Tarafından.Defnedildiği Yer: Irak- &quot;Necef&quot; Şehri Hz. Ali (a.s. ) d&uuml;nya&#39;ya geldiğinde annesine Peygamber&#39;imiz &ccedil;ocuğun ismini ne koyacaklarını soruyor. Annesi Fatıma, kendi babasının ismini yaşatmak i&ccedil;in &quot; Esed&quot; veya aynı anlama gelen &quot;Haydar&quot; ismini koymayı d&uuml;ş&uuml;nmektedir. ( G&ouml;lpınarlı, M&uuml;minlerin Emiri Hz. Ali, s. 12 ) Kocasıyle durumu istişare ettikten sonra, Peygamber&#39;imiz )s.a.a.) teklif ettiği &quot;Ali&quot; isminde karar kılıyor.Bir başka anlatıma g&ouml;re de Hz. Ali&#39;nin annesi F&acirc;tıma, bir gece r&uuml;yasında evinin nurla dolduğunu ve etraftaki dağların K&acirc;be&#39;ye secde ettiğini ve o sırada eline verilen d&ouml;rt kılı&ccedil;tan birinin g&ouml;ky&uuml;z&uuml;ne &ccedil;ıktığını, birinin suya ve birinin yere d&uuml;şt&uuml;ğ&uuml;n&uuml; ve birsinin arslan olup heybetinden tekmil mahl&uuml;katın korkup ka&ccedil;tığını ve tam bu sırada kendisinin Peygamber&#39;imizin ellerinden tutuğunu g&ouml;rm&uuml;ş ve d&ouml;rt ay sonra da, Hz. Muhammed&#39;e &quot;Oğlum ! Hamileyim, dua et de erkek olsun.&quot; Demiş, Peygamber&#39;imiz de &quot; Erkek bana bağışlarsan, dua ederim.&quot; Demiş ve Fatıma binti Esed ile kocası muvafat edince dua etmiştir. Hakikaten bir erkek &ccedil;ocuk doğurmuş, Peygamber&#39;imiz hemen koşup t&uuml;kr&uuml;ğ&uuml;nden parmağıyla &ccedil;ocuğun ağzına s&uuml;rm&uuml;ş ve ilim, irfan keramet, kudret, kuvvet velh&acirc;sıl b&uuml;t&uuml;n meziyetleri toplanması i&ccedil;in dua etmiş ve kulağına Tekbir getirerek ismini &quot;Ali&quot; koymuş. Annesi de r&uuml;yasında arslan g&ouml;rd&uuml;ğ&uuml; i&ccedil;in ismini &quot;Haydar&quot; koymuş ve &quot;Bu Allah&#39;ın arslanıdır.&quot; Demiştir. ( Mehmed Gavsi, s. 147.)</p>','İmam Ali\"ye İsim konulması','','publish','closed','open','','imam-aliye-isim-konulmasi','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2733',0,'post','',0),(2734,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Ehlibeyt aleyhisselam hakkındaki ayetlere, Emirulm&uuml;minin Ali aleyhisselam hakkındaki, o hazretin faziletlerini, mevkisini, &ouml;zelliklerini, ahlaki g&uuml;zelliklerini ve ona itaatin farz oluşunu beyan eden &ccedil;ok sayıda ayetler de eklenmektedir; bunların sayısı olduk&ccedil;a fazladır. &Uuml;mmetin alimi Abdullah b. Abbas bu hususta ş&ouml;yle diyor: Kur&#39;an-ı Kerim&#39;de, Ali hakkında inen ayetler hi&ccedil; kimse hakkında inmemiştir.&quot;[1]</p>\n\n<p>\n	Ve yine diyor ki: Kur&#39;an-ı Kerim&#39;de nerede &quot;Ey inananlar&quot; tabiri varsa, Ali onların birincisi, başı ve en &uuml;st&uuml;n&uuml; olarak yer alır. Allah Teala, Ali&#39;yi hayırla anmayan Muhammed&#39;in ashabını kınamıştır. Bunu, Taberan&icirc; ve İbn-i Ebi Hatem, İbn-i Abbas&#39;tan tahri&ccedil; etmiştir.[2]</p>\n\n<p>\n	Ali aleyhisselam hakkında nazil olan ayetlerin &ccedil;okluğuna dikkatle, Celud&icirc;, Taberan&icirc;, Ebu Nuaym, Muhammed b. Mumin-i Şiraz&icirc;, Haskan&icirc;, Ebu&#39;l Ferec-i İsfehan&icirc;, Hibr&icirc;, Merzban&icirc;, Ebu İshak-i Sekaf&icirc;, Ebu Cafer-i Kumm&icirc;, Mecaşi&icirc; ve Ebu Abdullah Horasan&icirc; gibi ge&ccedil;miş muhaddisler ve m&uuml;fessirler, Kur&#39;an-ı Kerim&#39;de Ali aleyhisselam hakkında nazil olan ayetler konusunu ele alarak bu dalda kitaplar yazmışlardır.[3]</p>\n\n<p>\n	Aşağıda sadece Emirulm&uuml;minin Ali aleyhisselam&#39;ın velayeti hususunda nazil olan Kur&#39;an-ı Kerim ayetlerinden bazılarına değiniyoruz:</p>\n\n<p>\n	1- &quot;Bug&uuml;n sizin i&ccedil;in dininizi kemale erdirdim, size nimetlerimi tamamladım ve size din olarak İslam&#39;ı beğendim.&quot;[4]</p>\n\n<p>\n	Bu ayet Emirulm&uuml;minin Ali aleyhisselam&#39;ın velayeti hakkında nazil olmuştur. (Bu ayetin Resulullah&#39;a sallallah&#39;u aleyhi ve &acirc;lih veda haccından sonra, Gadir hutbesini okuduğu esnada nazil olduğunu sahih rivayetler net bir şekilde vurgulamaktadır; &ccedil;eşitli kanallarla bu rivayetin ravilerinin t&uuml;m&uuml;n&uuml;n sıka olduğu ve sahabeden bir &ccedil;ok kişiden rivayet edildiği ispatlanmıştır. Bunların arasında Ali b. Ebutalib aleyhisselam, Abdullah b. Abbas, Ebu Said-i Hudr&icirc;, Berra b. Azib, Zeyd b. Erkam, Selman-i Fars&icirc;, Ebuzer-i Gaffar&icirc;, Ammar b. Yasir, Mikdad b. Esved ve Ebu Hureyre vardır.)[5]</p>\n\n<p>\n	Bu konuda ş&ouml;yle rivayet edilir: Bir g&uuml;n Resulullah sallallah&#39;u aleyhi ve &acirc;lih Gadir-i Hum&#39;da halkı topladı; g&uuml;nlerden Perşembe&#39;ydi. Sonra halkı Ali b. Ebutalib&#39;e -itaate- davet etti. Sonra Ali&#39;nin kolundan tutarak kaldırdı, &ouml;yle ki koltu altının beyazlığı g&ouml;r&uuml;ld&uuml;; sonra buyurdu ki: &quot;Ben kimin mevlası isem, Ali de onun mevlasıdır; Allah&#39;ım! Onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol, ona yardım edene yardım et, yardım etmeyerek yalnız bırakanı yalnız bırak.&quot; Sonra hen&uuml;z insanlar dağılmamıştı ki, &quot;Bu g&uuml;n sizin i&ccedil;in dininizi kemale erdirdim...&quot; ayeti nazil oldu. Bunun &uuml;zerine Resulullah sallallah&#39;u aleyhi ve &acirc;lih buyurdu ki: &quot;Allah-u Ekber! Din kemale erdirildi; nimet tamamlandı; Allah benim risaletime ve Ali&#39;nin de velayetine razı oldu.&quot;[6]</p>\n\n<p>\n	Resulullah sallallah&#39;u aleyhi ve &acirc;lih&#39;in şairi Hessan b. Sabit-i Ensari o hazretten izin aldıktan sonra bu tarihi olayı nurlu kelimelerle kaydetmiş, o hazret izin verdikten sonra ş&ouml;yle demiştir:</p>\n\n<p>\n	Haykırdı peygamberleri Gadir-i Hum&#39;da</p>\n\n<p>\n	Sesini herkese duyurduğunda</p>\n\n<p>\n	Dedi ki: Kimdir sizin mevlanız, kimdir veliniz</p>\n\n<p>\n	Dediler ki: Bu konuda nedir bizim haddimiz</p>\n\n<p>\n	Sensin bizim mevlamız, sensin velimiz</p>\n\n<p>\n	Bu g&uuml;n asla sana karşı gelmez dilimiz</p>\n\n<p>\n	Sonra dedi ki: Kalk ey Ali; dur ki ayakta</p>\n\n<p>\n	İmam ve h&acirc;di olarak beğendim seni benden sonra</p>\n\n<p>\n	Ben kimin mevlasıysam Ali velisidir onun</p>\n\n<p>\n	Ona ger&ccedil;ek yardımcılar, dostları olun onun</p>\n\n<p>\n	Sonra dua etti: Allah&#39;ım! Sev Ali&#39;yi seveni</p>\n\n<p>\n	D&uuml;şman bil Ali&#39;yi d&uuml;şman bileni.[7]</p>\n\n<p>\n	Emirulm&uuml;minin Ali aleyhisselam&#39;ın kasidesinin başlangıcında ise ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Muhammed peygamber kardeşimdir, mislimdir</p>\n\n<p>\n	Şehidlerin efendisi Hamza benim amcamdır</p>\n\n<p>\n	Devamında da buyuruyor ki:</p>\n\n<p>\n	Farzetti size sevgimi benim</p>\n\n<p>\n	Gadir-i Hum&#39;da Resul-i Emin</p>\n\n<p>\n	Eyvahlar olsun, eyvahlar olsun, eyvah</p>\n\n<p>\n	Bana zul&uuml;mle huzuruna &ccedil;ıkan Rabb&#39;imin[8]</p>\n\n<p>\n	2- &quot;Ey El&ccedil;i! Rabb&#39;inden sana indirileni duyur; eğer bunu yapmazsan, O&#39;nun el&ccedil;iliğini duyurmamış olursun. Allah seni insanlardan korur.&quot;[9]</p>\n\n<p>\n	Bu ayet, yukarıdaki ayetin m&uuml;nasebetiyle Emirulm&uuml;minin Ali aleyhisselam&#39;ın velayeti hakkında nazil olmuştur. Vahid&icirc;, Ebu Said-i Hudri&#39;ye ulaştırdığı senediyle ş&ouml;yle der: Bu ayet Gadir-i Hum&#39;da Ali b. Ebutalib hakkında nazil olmuştur.[10]</p>\n\n<p>\n	Siyut&icirc; ve Şevkan&icirc;, İbn-i Mesud&#39;dan ş&ouml;yle rivayet ederler: Resulullah sallallah&#39;u aleyhi ve &acirc;lih hayattayken biz, &quot;Ey El&ccedil;i! Rabb&#39;inden sana indirileni -Ali&#39;nin m&uuml;minlerin velisi olduğunu- duyur; eğer bunu yapmazsan, O&#39;nun el&ccedil;iliğini duyurmamış olursun. &quot; şeklinde okurduk.[11]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			3- &quot;Sizin veliniz, ancak Allah, O&#39;nun El&ccedil;isi ve namaz kılıp ve r&uuml;ku halinde sadaka veren m&uuml;minlerdir.&quot;[12]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;\n	<p>\n		Bu ayet de Emirulm&uuml;minin Ali aleyhisselam&quot;ın velayeti hakkında nazil olmuştur. Tefsir kitaplarından &ccedil;oğu bu ayetin, namazda r&uuml;ku halindeyken y&uuml;z&uuml;ğ&uuml;n&uuml; sadaka veren İmam Ali b. Ebutalib aleyhisselam hakkında nazil olduğunu vurgulamaktadır.[13] Bu ayetteki veli kelimesinden ilk etapta&nbsp; anlaşılan da emir sahibidir; bu kelimenin bu anlamda kullanılması daha uygundur ve başka anlamda kullanılması uygun olmaz; dolayısıyla, veli kavramı, halkın işinde emir ve yetki sahibi, insanların işlerinde onların kendisinden daha evla ve yetkili olan kişi, yani imam anlamındadır. Bu ayet, net bir şekilde Resulullah sallallah&quot;u aleyhi ve &acirc;lih&quot;ten sonra Emirulm&uuml;minin Ali aleyhisselam&quot;ın imametine delalet etmektedir. Hessan b. Sabit bu hususta ş&ouml;yle diyor:</p>\n</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Ey Eba Hasan! Feda olsun sana canım, ruhum</p>\n\n		<p>\n			Ve yavaş - hızlı hidayete koşan her kulun</p>\n\n		<p>\n			Benimle sevgililerin &ouml;vg&uuml;s&uuml; olur mu heba?!</p>\n\n		<p>\n			&Ouml;vg&uuml; Allah yanında olmaz asla heba</p>\n\n		<p>\n			R&uuml;ku halinde sen bağışta bulundun</p>\n\n		<p>\n			Canlar feda sana , en hayırlı r&uuml;ku eden oldun!</p>\n\n		<p>\n			Sonra hakkında, Allah en hayırlı velayeti nazil etti</p>\n\n		<p>\n			Bunu Şeriatının muhkem ayetlerinde beyan etti.[14]</p>\n	</div>\n</div>\n\n<p>\n	4- &quot;(&Ouml;nce) en yakın akrabanı uyar.&quot;[15]</p>\n\n<p>\n	Tefsir ve tarih kitaplarında bu ayetin n&uuml;zul sebebi hakkında ş&ouml;yle ge&ccedil;er: Resulullah sallallah&quot;u aleyhi ve &acirc;lih Abdulmuttalib oğullarını davet ederek onlara yemek yedirdi ve sonra onlara y&ouml;nelerek buyurdu ki: &quot;Ey Abdulmuttalib oğulları! Vallahi Araplar arasında benim size getirdiğim şeyden daha hayırlısını getiren bir gen&ccedil; tanımıyorum; ben sizin i&ccedil;in d&uuml;nya ve ahiretin hayrını getirdim. Allah Teala, sizi kendisine davet etmemi emretti bana; o halde bu konuda hanginiz benim kardeşim, vasim ve halifem olması i&ccedil;in baba yardımda bulunacak?&quot; Fakat oradaki hi&ccedil; kimse bu daveti kabul etmedi. O sırada Ali aleyhisselam, &quot;Ben&quot; dedi, &quot;ya Resulullah! Bu hususta senin yardımcın olacağım.&quot; Bunun &uuml;zerine Resulullah sallallah&quot;u aleyhi ve &acirc;lih Ali aleyhisselam&quot;ın boynundan tutarak buyurdu ki: &quot;Bu, benim kardeşim, vasim ve sizin aranızda halifemdir; onu dinleyin ve ona itaat edin.&quot;[16]</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			Emirulm&uuml;minin Ali aleyhisselam hakkında nazil olan ayetler olduk&ccedil;a fazladır; fakat bu kısa kitap&ccedil;ığımızda onların hepsine değinmemiz imkansızdır. Bu konuda daha geniş bilgi edinmek isteyenler bu alanda yazılmış olan kitaplara m&uuml;racaat etsinler.[17]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] - Tarih-ul Hulefa -Siyuti-, s.189, Mekket-ul Mukerreme-Dar-ut Teavon basımı; Nur-ul Ebsar, s.90.</p>\n\n<p>\n	[2] - Nur-ul Ebsar, s.87 ve 90; Kifayet-ut Talib, s.139; er-Rıyaz-un Nezire, c.2, s.274; Zehair-ul Ukba, s.389; Mecma-uz Zevaid, c.1, s.317 ve c.9, s.112; Terc&uuml;metTercemet-i İmam Ali min Tarih-i Medinet-i Dimaşk, c.2, s.428-430/935-939; Şevahid-ut Tenzil, c.1, s.48-54/67-85; Menakıb-i Harezm&icirc;, s.188.</p>\n\n<p>\n	[3] - Ehlibeyt fi Mektebet-il Arabiyye -Abdulaziz Tabataba&icirc;, s.444-455, Kum-Muesseset-u &Acirc;l-i Beyt li İhya-it Turas, 1. baskı; ez-Zeria ila Tesanif-iş Şi&acirc; -Aga Bozorg-i Tahran&icirc;, c.19, s.28-29, Kum-Menşurat-i İsmailiyyan; en-Nur-il Muşteal min Kitabin ma Nezele min&#39;el Kur&#39;an fi&#39;l İmam Ali aleyhisselam -Ebu Nuaym-i İsfehan&icirc;, s.14-19, Kum-İrşad bakanlığı, 1. baskı.</p>\n\n<p>\n	[4] - M&acirc;ide, 3.</p>\n\n<p>\n	[5] - Bkz. Menhec-un fi&#39;l İntima-il Mezheb&icirc; -&Uuml;stad Saib Abdulhamid, s.147, Kum-Merkez-ul Gadir, 5. baskı.</p>\n\n<p>\n	[6] - Bkz. Menakıb-i Harezm&icirc;, s.80, Maketl-i İmam H&uuml;seyin aleyhisselam -Harezmi-, s.47; Terc&uuml;metTercemet-i İmam Ali aleyhisselam -İbn-i Asakir-, c.2, s.75/577-580; Tarih-u Bağdat, c.8, s.290; Tarih-i Yakub&icirc;, c.2, s.43; Şevahid-ut Tenzil, s.157/210-215; Menakıb-i İbn-i Meğazili, s.19; Tezkiret-ul Havas -İbn-i Cevz&icirc;-, s.29; Feraid-us Simtayn, c.1, s.315; Durr-ul Mensur -Siyut&icirc;-, c.2, s.259; el-İtkan -Siyut&icirc;-, c.1, s.75.</p>\n\n<p>\n	[7] - el-İrşad -Şeyh Mufid-, c.1, s.177, Kum-Muesseset-u &Acirc;l-i Beyt, 1. baskı; Fusul-ul Muhtar -Şeyh Mufid-, s.209 ve 235, Kum-Mektebet-ud Daveri, 4. baskı; el-Emali -Şeyh Saduk-, s.460/3 meclis 84; el-Menakıb -Harezmi-, s.80; Maktel-i İmam H&uuml;seyin aleyhisselam -Harezmi-, s.47; Tezkiret-ul Havas -İbn-i Cevzi-, s.33; Menakıb -İbn-i Şehraşub-, c.3, s.27; Kenz-ul Fevaid -Keracek&icirc;-, c.1, s.268, beyrut-Dar&#39;ul Ezv&acirc;; Keşf-ul Gumme -Arbili-, c.1, s.319; A&#39;lam-ul Vera -Tabersi-, c.1, s.262; et-Taraif -İbn-i Tavus-, s.146; Kifayet-ut Talib, s.64; Feraid-us Simtayn, c.1, c.73-74; Allame Emin&icirc; bunu el-Gadir adlı eserinde, c.2, s.34&#39;de 38 kanalla tahri&ccedil; etmiştir.</p>\n\n<p>\n	[8] - Kenz-ul Fevaid -Keraceki-, c.1, s.266; Tezkiret-ul Havas -İbn-i Cevzi-, s.102; el-İhticac -Tabersi-, , s.180; Fusul-ul Muhimme -İbn-i Sabbağ-, s.32; Ravzet-ul Vaizin, s.87; Kenz-ul Ummal, c.13, s.112; Muhtasar-u Tarih-i Dimaşk -İbn-i Menzur-, c.18, s.77; Allame Emini, el-Gadir adlı eserinde, c.2, s.25&#39;de bunu 37 kanalla tahri&ccedil; etmiştir.</p>\n\n<p>\n	[9] - M&acirc;ide, 67.</p>\n\n<p>\n	[10] - Esbab-un N&uuml;zul, s.115.</p>\n\n<p>\n	[11] - Durr-ul Mensur, c.2, s.298; Feth-ul Kadir -Şevkani-, c.2, s.60.</p>\n\n<p>\n	[12] - M&acirc;ide, 55.</p>\n\n<p>\n	[13] - Esbab-un N&uuml;zul -Vahid&icirc;-, c.3, s.114; Lubab-un Nukul fi Esbab-un N&uuml;zul -Siyut&icirc;-, s.81; Tefsir-i İbn-i Suud, c.3, s.52; el-Keşşaf -Zemahşeri-, c.1, s.649; Mealim-ut Tenzil -Beğav&icirc;-, c.2, s.272; Cami-ul Usul, Cezri-, c.8, s.664/6515 ve diğer menkıbe ve tefsir kaynakları.</p>\n\n<p>\n	[14] - el-Gadir -Allame Emini-, c.2, s.52; yine bu beyitler i&ccedil;in bkz. Feraid-us Simtayn, c.1, s.189-190; el-Menakıb -Harezm&icirc;-, s.186; Tezkiret-ul Havas -İbn-i Cevz&icirc;-, s.15; Kifayet-ut Talib, s.228 ve diğer lafızlarla.</p>\n\n<p>\n	[15] - Şuar&acirc;, 214.</p>\n\n<p>\n	[16] - Tarih-i Taberi, c.2, s.217; Siret-ul Halebiyye -Ali b. İbrahim-i Halebi Şafi&icirc;-, c.1, s.286, Beyrut, Mektebet-ul İslami-Dar-ul İhya-it Turas-il Arabi. Mealim-ut Tenzil -Beğav&icirc;-, c.4, s.278; Şerh-u İbn-i Ebi&quot;l Hadid, c.13, s.210; Kenz-ul Ummal, c.13, s.131/36469.</p>\n\n<p>\n	[17] - Bkz. Şevahid-ut Tenzil -Hakim Haskan&icirc;-, Tefsir-i Hibr&icirc;, Hasais-ul Vahy-il Mubin -İbn-i Bitrik-.</p>','Kur\"an-ı Kerim\"de Ali (as)','','publish','closed','open','','kuran-i-kerimde-ali-as','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2734',0,'post','',0),(2735,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Hz. Ali (a.s)&rsquo;ın şahadetinden sonra İmare&rsquo;nin kızı &ldquo;Sude&rdquo;, Muaviye&rsquo;nin kendilerine tayin etmiş olduğu zalim bir validen şikayet etmek i&ccedil;in onun yanına gitti.</p>\n\n<p>\n	Sude, Siffin savaşında Hz. Ali (a.s)&rsquo;ın ordusuyla birlikte idi ve halkı Muaviye&rsquo;nin ordusu aleyhine kışkırtıyordu.</p>\n\n<p>\n	Muaviye onun kim olduğunu &ouml;ğrenince onun şikayetini dinlemedi ve onu kınayarak ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Sıffin savaşında Ali&rsquo;nin ordusunu aleyhimize kışkırtmış olduğunu unutmuş musun?&rdquo; Nihayet ş&ouml;yle dedi: &ldquo;İsteğin nedir?&rdquo;</p>\n\n<p>\n	Sude cevaben ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah-u Teala, bizim işimiz ve sana farz kıldığı hakkımız hakkında seni sorgulayacaktır. S&uuml;rekli senden taraf bazı kimseler (vali olarak) bize geliyor, senin onlara vermiş olduğun saltanat g&uuml;c&uuml;yle bizlere baskı ve zul&uuml;m yapıyor, buğday s&uuml;mb&uuml;l&uuml; gibi bizi bi&ccedil;iyor, &uuml;zerlik gibi bizi &ccedil;iğniyor, bizi hor-hakir ediyor ve &ouml;l&uuml;m&uuml; bize tattırıyor. İşte bu &ldquo;Buşr b. Ertat&rdquo; sizden taraf gelerek erkeklerimizi &ouml;ld&uuml;rd&uuml;, mallarımızı yağmaladı. Eğer senin itaatini g&ouml;zetmeseydik, ona karşı &ccedil;ıkabilirdik, zulm&uuml;n&uuml;n &ouml;n&uuml;n&uuml; alabilirdik. Onu azledersen teşekk&uuml;r ederiz, aksi takdirde size karşı d&uuml;şman kesiliriz. Muaviye onun bu s&ouml;zlerine karşı ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ey S&ucirc;de, beni kavminle mi tehdit ediyorsun? Seni serkeş deveye bindirterek Buşr b. Ertat&rsquo;ın yanına d&ouml;nd&uuml;rmeği ve senin hakkında onun h&uuml;k&uuml;m vermesini karar aldım!&rdquo;</p>\n\n<p>\n	S&ucirc;de, (Muaviye&rsquo;nin bu tavrına karşı) başını &ouml;n&uuml;ne eğip biraz d&uuml;ş&uuml;nd&uuml;kten sonra şu iki beyt şiiri okudu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah rahmet etsin o ruha ki, kabrin onu kuşatmasıyla adalet de onunla defnedildi.</p>\n\n		<p>\n			O, hakkın dışında bir şey aramayacağına dair onunla ahitleşmişti; derken hakla iman (onun imanıyla hak) birleşmiş oluverdi.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	Muaviye: &ldquo;Ey Sude! Bu s&ouml;zden kimi kastediyorsun? diye sorduğunda, Sude cevaben ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun ki, o şahıs Emir&rsquo;ul-M&uuml;minin Ali b. Ebi Talib&rsquo;dir. Onun h&uuml;k&uuml;meti d&ouml;neminde memurlardan biri sadaka toplamak i&ccedil;in bizim b&ouml;lgeye geldi. Bize zulmedince onu şikayet etmek i&ccedil;in Hz. Ali&rsquo;nin yanına gittim. Onun yanına vardığımda o namaz kılmak i&ccedil;in ayağa kalkmıştı. Beni g&ouml;r&uuml;nce namazdan vazge&ccedil;ip şefkat ve merhametle benim yanıma gelerek: &ldquo;Bir işin mi vardır?&rdquo; diye sordu. Ben de &ldquo;Evet&rdquo; dedim. Sonra memurun bize yaptığı zulm&uuml; ona anlattım. S&ouml;zlerimi duyunca ağladı. Daha sonra ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ım, sen şahitsin ki ben onlara, yaratıklarına zul&uuml;m yapmaları i&ccedil;in emretmedim.&rdquo;</p>\n\n<p>\n	Sonra bir deri &ccedil;ıkararak ş&ouml;yle yazdı:</p>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla. Rabbinizden taraf size bir delil ve burhan (Kur&rsquo;an) gelmiştir. O halde muamelelerde &ouml;l&ccedil;&uuml; ve terazileri doğru ve tam tutun; halkın eşyalarından bir şey azaltmayın, onları eksik &ouml;l&ccedil;meyin; yery&uuml;z&uuml;nde onu ıslah ettikten sonra bozgunculuk yapmayın; inanmış iseniz bu sizin i&ccedil;in daha hayırladır. Mektubumu okuduğunda, emrimiz doğrultusunda toplamış olduğun malları, onları senden alacak birisi yanına gelene dek koru. Vesselam.&rdquo;</p>\n\n<p>\n	Sonra o mektubu, o şahısa ulaştırmam i&ccedil;in bana verdi. Ben de o mektubu sahibine ulaştırdım. Derken o memur, mezkur mektupla azledilmiş olduğu halde bizden uzaklaşmış oldu.&rdquo;</p>\n\n<p>\n	Muaviye bu s&ouml;zleri duyunca ş&ouml;yle dedi: &ldquo;Bu kadına, istediği şekilde bir mektup yazın ve onu bir şikayeti olmaksızın razı olduğu halde kendi şehrine geri d&ouml;nd&uuml;r&uuml;n.&rdquo;[1]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- Bihar, c. 41, s. 119.</p>','Adalet Mazharı Ali (as)','','publish','closed','open','','adalet-mazhari-ali-as','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2735',0,'post','',0),(2736,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	1- İm&acirc;m Cafer-i S&acirc;dık&#39;tan (a.s) babaları kanalıyla Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&quot;Ben (Mirac gecesinde) g&ouml;ğe &ccedil;ıkarıldığımda, Rabb&#39;im Ali hakkında bana &uuml;&ccedil; kelimeyle a&ccedil;ıklamada bulundu ve &#39;Ya Muhammed!&#39; diye bana hitapta edince, ben &#39;Emrine amadeyim ey Rabb&#39;im&#39; dedim; bunun &uuml;zerine ş&ouml;yle buyurdu: &#39;Ali, muttakilerin İm&acirc;mı, y&uuml;z&uuml; akların &ouml;nderi ve m&uuml;minlerin reisidir.&quot;[1]</p>\n\n<p>\n	2- Abdullah b. Mufazzal İm&acirc;m Cafer-i S&acirc;dık&#39;tan (a.s), o da babasından, o da babalarından Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu nakletmişlerdir:</p>\n\n<p>\n	&quot;Ben g&ouml;ğe g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;m gece, Rabb&#39;im (celle cela-luhu) benimle konuşup ş&ouml;yle buyurdu: &#39;Ey Muhammed!&#39; Ben &#39;Emrine amadeyim ey Rabb&#39;im&#39; dediğimde, ş&ouml;yle buyurdu: &#39;Ali senden sonra benim halk &uuml;zerindeki h&uuml;ccetim ve bana it&acirc;at edenlerin im&acirc;mıdır; ona it&acirc;at eden bana it&acirc;at etmiştir ve kim ona karşı gelirse, bana karşı gelmiştir. Onu &uuml;mmetin i&ccedil;in tayin et ki, senden sonra onunla hid&acirc;yet bulsunlar.&quot;[2]</p>\n\n<p>\n	3- Resulullah (s.a.a):</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Ben korkutucuyum, Ali ise hid&acirc;yet edendir. Ya Ali, seninle hid&acirc;yet arayanlar hid&acirc;yet bulacaklardır.&quot;[3]</div>\n</div>\n\n<p>\n	4- Senetli bir şekilde İm&acirc;m Cafer-i S&acirc;dık (a.s), babası İm&acirc;m Muhammed B&acirc;kır&#39;dan (a.s), o da İm&acirc;m Zeyn&uuml;&#39;l-&Acirc;bid&icirc;n&#39;den (a.s), o da babası İm&acirc;m H&uuml;seyin&#39;den (a.s), o da Hz. Emir&uuml;&#39;l-M&uuml;minin Ali&#39;den (a.s) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&quot;Resulullah (s.a.a) bana buyurdu ki: &#39;Ey Ali, sen mu&#39;-minlerin emiri ve muttakilerin im&acirc;mısın. Ya Ali, sen vas&icirc;lerin efendisi, Peygamberlerin ilminin v&acirc;risi, sıddıkların en iyisi ve &ouml;nde gidenlerin en &uuml;st&uuml;n&uuml;s&uuml;n.</p>\n\n<p>\n	Ya Ali, sen d&uuml;nya kadınlarının efendisinin eşi ve g&ouml;nderilmiş Resullerin en iyisinin halifesisin. Ya Ali, sen m&uuml;minlerin mevl&acirc;sı ve benden sonra b&uuml;t&uuml;n insanların &uuml;zerindeki h&uuml;ccetisin. Seni seven cenneti ve sana d&uuml;şman olan (cehennem) ateşini hak etmiştir.</p>\n\n<p>\n	Ya Ali, beni n&uuml;b&uuml;vvete se&ccedil;en ve b&uuml;t&uuml;n yaratıklardan &uuml;st&uuml;n kılan (Allah&#39;a) andolsun ki, eğer bir kimse Allah-u Te&acirc;l&acirc;&#39;ya bin yıl ib&acirc;det etse dahi, senin ve senin evladından olan im&acirc;mların vel&acirc;yetini kabul ettiği takdirde ancak Allah ondan bu ib&acirc;detini kabul eder; senin vel&acirc;yetin ise ancak senin ve senin evladından olan im&acirc;mların d&uuml;şmanlarından teberri edildiği takdirde kabul olur. Bunu Cebr&acirc;&icirc;l bana haber verdi; isteyen iman eder, istemeyen de k&acirc;fir olur!&quot;[4]</p>\n\n<p>\n	5- İbn Abb&acirc;s, Resulullah&#39;ın (s.a.a) Hz. Ali&#39;ye (a.s) hitaben ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&quot;Ya Ali, sen M&uuml;sl&uuml;manların im&acirc;mı, M&uuml;minlerin Emi-ri, y&uuml;z&uuml; akların &ouml;nderi ve benden sonra b&uuml;t&uuml;n halkın &uuml;zerindeki Allah&#39;ın h&uuml;ccetisin. Sen vas&icirc;lerin efendisi ve Peygamberlerin efendisinin vas&icirc;sisin.</p>\n\n<p>\n	Ya Ali, ben yedinci g&ouml;ğe, oradan da &quot;Sidret&uuml;&#39;l-M&uuml;nteh&acirc;&quot;ya ve oradan da nur perdelerinin bulunduğu yere g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;mde ve Rabb&#39;im benimle m&uuml;nacat etme l&uuml;tfunda bulunduğunda, bana ş&ouml;yle buyurdu: &#39;Ya Muhammed!&#39;</p>\n\n<p>\n	Ben &#39;Emrine amadeyim ey benim Rabb&#39;im, sen bereketli ve y&uuml;cesin!&#39; dedim; devamen ş&ouml;yle buyurdu: &#39;Hi&ccedil; ş&uuml;phesiz Ali, benim velilerimin im&acirc;mıdır ve bana it&acirc;at eden kimsenin nurudur. O, muttakilere elzem kılınan kelimedir; kim ona it&acirc;at ederse, bana it&acirc;at etmiş olur; kim ona karşı gelirse, bana karşı gelmiş sayılır; bunu ona m&uuml;jde ver.&quot; Hadisi dinleyen Hz. Ali &#39;Ya Resulallah dedi, benim makamım orada zikredilecek kadar y&uuml;celmiş mi?!&#39;</p>\n\n<p>\n	dediğinde, &#39;Evet ya Ali dedi, bunun i&ccedil;in Rabb&#39;ine ş&uuml;kret.&#39; Bunun &uuml;zerine Hz. Ali (a.s), Allah&#39;ın kendisine verdiği nimetlere ş&uuml;k&uuml;r i&ccedil;in secdeye kapandı. Ardından Allah Resul&uuml; ş&ouml;yle buyurdu: &#39;Kaldır başını ya Ali, Allah seninle meleklerine iftihar etti.&quot;[5]</p>\n\n<p>\n	&nbsp;\n	<p>\n		1- Yine bir hadisinde Allah Resul&uuml;&#39;n&uuml;n (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n</p>\n\n<p>\n	&quot;Hi&ccedil; ş&uuml;phesiz ben Ali&#39;denim, Ali de bendendir; o benim tıynetimden yaratılmıştır. Benden sonra halkın im&acirc;mı da odur; benim s&uuml;nnetimden ihtilaf ettiklerini onlara a&ccedil;ıklayacaktır.</p>\n\n<p>\n	O, M&uuml;minlerin Emiri, y&uuml;z&uuml; akların &ouml;nderi, m&uuml;minlerin reisi, vas&icirc;lerin en iyisi, d&uuml;nya kadınlarının efendisinin eşi ve hid&acirc;yet im&acirc;mlarının babasıdır.</p>\n\n<p>\n	Ey insanlar, kim Ali&#39;ye muhabbet beslerse, ben de ona muhabbet beslerim ve kim Ali&#39;ye buğz ederse, ben de ona buğz ederim. Kim Ali&#39;yle ilişkide olursa, ben de onunla ilişki kurarım ve kim Ali&#39;yle ilişkisini keserse, ben de onunla ilişkimi keserim. Kim Ali&#39;ye cefa ederse, ben de ona cefa ederim. Kim Ali&#39;yi severse, ben de onu severim ve kim Ali&#39;ye d&uuml;şmanlık beslerse, ben de ona d&uuml;şman kesilirim&hellip;&quot;[6]</p>\n\n<p>\n	2- İbn Abb&acirc;s Resulullah&#39;tan (s.a.a) ş&ouml;yle nakletmektedir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Hak Ali iledir ve Ali de hak ile; benden sonra im&acirc;m ve halife de odur; kim ona sarılırsa, hedefine ulaşır ve kurtulur; kim de ondan y&uuml;z &ccedil;evirirse, yolunu kaybeder ve şaşırıp kalır; benim gus&uuml;l ve kefenleme işlerimi de yine o &uuml;stlenir ve bor&ccedil;larımı eda eder; iki torunum Hasan ve H&uuml;seyin&#39;in babası da yine odur&hellip;&quot;[7]</p>\n	</div>\n</div>\n\n<p>\n	3- Eb&ucirc; Sa&icirc;d ise Resulullah&#39;tan (s.a.a) ş&ouml;yle nakletmiştir: &quot;Ali, benden sonra her m&uuml;minin im&acirc;mıdır.&quot;[8]</p>\n\n<p>\n	4- Senetli bir riv&acirc;yette İm&acirc;m Cafer-i S&acirc;dık&#39;tan (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&quot;Hi&ccedil; ş&uuml;phesiz Allah meleklerine ş&ouml;yle vahyetti: &#39;Bu benim nurumdan bir nurdur; onun g&ouml;vdesi n&uuml;b&uuml;vvet ve dalı ise im&acirc;mettir. N&uuml;b&uuml;vvet kulum ve Resul&uuml;m olan Muhammed i&ccedil;indir; im&acirc;met ise h&uuml;ccetim ve velim olan Ali i&ccedil;indir. Eğer o ikisi olmasaydı, yaratıklarımı yaratmazdım!&#39;</p>\n\n<p>\n	Bilmiyor musun ki Resulullah (s.a.a) Gad&icirc;r-i H&ucirc;m&#39;da Ali&#39;nin elinden tuttu -&ouml;yle ki insanlar onların koltuk altının beyazlığını g&ouml;rd&uuml;ler- ve onu M&uuml;sl&uuml;manların mevl&acirc;sı (vel&acirc;yet sahibi) ve im&acirc;mları olarak tayin etti. Bilahare Allah&#39;ın Resul&uuml; (s.a.a)ş&ouml;yle buyurdu: &quot;Ali&#39;ye it&acirc;at edin; zira hi&ccedil; ş&uuml;phesiz o, mutahhar ve masumdur, asla yolunu şaşmaz ve bedbaht olmaz.&quot;[9]</p>\n\n<p>\n	5- Resulullah (s.a.a): &quot;Ali h&acirc;di (hid&acirc;yet edici)dir.&quot;[10]</p>\n\n<p>\n	6- Eb&ucirc;zer-i Gıf&acirc;r&icirc; uzun bir hadiste Resulullah (s.a.a) &#39;den ş&ouml;yle nakletmiştir; buyurdu:</p>\n\n<p>\n	&quot;Ali iyilerin &ouml;nderi ve k&acirc;firlerin katilidir.&quot;[11]</p>\n\n<p>\n	7- Abdullah b. Es&#39;ad b. Z&uuml;r&acirc;ra, Resulullah (s.a.a)-&#39;den ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&quot;Rabb&#39;im beni Mirac&#39;a g&ouml;t&uuml;rd&uuml;ğ&uuml;nde, Ali hakkında &uuml;&ccedil; şeyi bana vahyetti: &#39;O (Ali), muttakilerin im&acirc;mı, m&uuml;minlerin efendisi ve y&uuml;z&uuml; akların &ouml;nderidir.&quot;[12]</p>\n\n<p>\n	8- İm&acirc;m Cafer-i S&acirc;dık (a.s) babaları kanalıyla Resu-lullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&quot;Ben (Mirac gecesinde) g&ouml;ğe &ccedil;ıkarıldığım zaman, &#39;Sid-ret&uuml;&#39;l-M&uuml;nteh&acirc;&#39;ya vardığımda, ş&ouml;yle nida edildim: &#39;Ey Muhammed, Ali&#39;ye hayrı tavsiye et; hi&ccedil; ş&uuml;phesiz o, M&uuml;sl&uuml;manların efendisi, muttakilerin im&acirc;mı ve Kıy&acirc;met g&uuml;n&uuml;nde y&uuml;z&uuml; akların &ouml;nderidir.&quot;[13]</p>\n\n<p>\n	1- İbn Abb&acirc;s, Resulullah&#39;tan (s.a.a) ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	&quot;Benden sonra, Ali b. Eb&icirc; T&acirc;lib&#39;den daha &uuml;st&uuml;n birisini, g&ouml;ky&uuml;z&uuml; g&ouml;lgelememiş ve yery&uuml;z&uuml; &uuml;zerinde taşımamıştır. Hi&ccedil; ş&uuml;phesiz o, &uuml;mmetimin im&acirc;mı ve emiridir. Odur, benim vas&icirc;m ve halifem.</p>\n\n<p>\n	Kim benden sonra ona uyarsa, hid&acirc;yet bulur, kim de ondan başkasıyla hid&acirc;yet ararsa, yolunu kaybeder ve şaşkın kalır. Benim Neb&icirc;yy-i Mustaf&acirc;; Ali b. Eb&icirc; T&acirc;lib&#39;in faziletinde s&ouml;ylediğim, değildir hev&acirc;; bunlar bana olunan vahiydir mutlaka!&hellip;&quot;[14]</p>\n\n<p>\n	2- Yine İbn Abb&acirc;s, Allah Resul&uuml;&#39;nden (s.a.a) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&quot;Hi&ccedil; ş&uuml;phesiz Allah bana ş&ouml;yle vahyetti: &#39;Ben Ali&#39;yi M&uuml;minlerin Emiri kıldım. O h&acirc;lde kim ona emirlik taslamak isterse, onu lanetlerim ve kim ona muhalefet ederse, onu azap ederim.</p>\n\n<p>\n	Ey Muhammed, ş&uuml;phesiz ben Ali&#39;yi M&uuml;sl&uuml;manların im&acirc;mı kıldım. O h&acirc;lde, kim ondan &ouml;ne ge&ccedil;meye &ccedil;alışırsa, onu rezil ederim. Kesinlikle, Ali vas&icirc;lerin efendisidir.&quot;[15]</p>\n\n<p>\n	3- Senetli bir hadiste, Resulullah&#39;tan (s.a.a) ş&ouml;yle nakledilmiştir.</p>\n\n<p>\n	&quot;Ya Ali, sen benden sonra im&acirc;m ve emirsin. Sensin benden sonra s&ouml;z sahibi ve vezir. &Uuml;mmetim i&ccedil;erisinde senin asla bir benzerin yoktur.&quot;[16]</p>\n\n<p>\n	4- Zeyd b. Erkam nakletmiştir; Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Acaba kendisine teslim olduğunuzda asla helak olmayacağınız kimseyi size g&ouml;stereyim mi? Hi&ccedil; ş&uuml;phesiz sizin im&acirc;mınız ve veliniz Ali b. Eb&icirc; T&acirc;lib&#39;dir. O h&acirc;lde, ona karşı iyi niyetli davranın ve onu tasdik edin; hi&ccedil; ş&uuml;phesiz Cebr&acirc;&icirc;l beni buna emretmiştir.&quot;[17]</p>\n\n<p>\n	5- Resulullah (s.a.a): &quot;Allah-u Te&acirc;l&acirc; bana ş&ouml;yle vahyetti: &#39;Ş&uuml;phesiz ki Ali, hid&acirc;yet sancağı ve benim velilerimin im&acirc;mı ve bana it&acirc;at edenlerin nurudur.&quot;[18]</p>\n\n<p>\n	6- Resulullah (s.a.a): &quot;Ali, halkın (bir riv&acirc;yete g&ouml;re ise insanların) im&acirc;mıdır.&quot;[19]</p>\n\n<p>\n	7- Resulullah (s.a.a): &quot;Allah (Tebareke ve Te&acirc;l&acirc;) yer y&uuml;z&uuml;ne baktı ve ondan beni se&ccedil;ti ve beni peygamber kıldı. Sonra ikinci defa baktı ve ondan Ali&#39;yi se&ccedil;ip im&acirc;m kıldı.</p>\n\n<p>\n	Daha sonra bana onu kendime kardeş, dost, vas&icirc;, halife ve vezir olarak se&ccedil;memi emretti. O h&acirc;lde, Ali bendendir ve ben de Ali&#39;denim. O, benim kızımın eşi ve iki torunum Hasan ve H&uuml;seyin&#39;in babasıdır&hellip;&quot;[20]</p>\n\n<p>\n	8- Resulullah (s.a.a): &quot;Benden kısa bir s&uuml;re sonra karanlık bir fitne meydana gelecektir. Onda ancak Allah&#39;ın sağlam kulpuna sarılan kurtulacaktır.&quot; &#39;Ya Resulallah, sağlam kulp nedir?&#39;</p>\n\n<p>\n	diye sorduklarında, ş&ouml;yle buyurdu: &#39;Vas&icirc;lerin efendisinin vel&acirc;yetidir.&#39; Yine &#39;Ya Resulallah, vas&icirc;lerin efendisi kimdir?&#39; diye sordular; &#39;M&uuml;minlerin Emiridir&quot; buyurdu. &quot;Peki M&uuml;minlerin Emiri kimdir?&quot; dediklerinde ise, &quot;M&uuml;sl&uuml;manların benden sonraki mevl&acirc;sı ve im&acirc;mı olan kimsedir.&quot; Bilahare &quot;M&uuml;sl&uuml;manların mevl&acirc;sı kimdir?&quot; diye sordular; &quot;Kardeşim, Ali b. Eb&icirc; T&acirc;lib&#39;dir&quot; cevabını verdi.&quot;[21]</p>\n\n<p>\n	9- Eb&ucirc; Hazm&acirc;, Cafer b. S&uuml;leyman, M&uuml;slime b. Ab-di&#39;l-Melik, Ahmed b. Abdull&acirc;h ve Ali b. Muhammed, hepsi D&acirc;v&ucirc;d b. S&uuml;leyman&#39;dan, o da İm&acirc;m Rız&acirc;&#39;dan (a.s) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&quot;Resulullah (s.a.a) &#39;O g&uuml;n ki her topluluğu, kendi im&acirc;mlarıyla &ccedil;ağıracağız&#39;[22] &acirc;yetinin tefsirinde ş&ouml;yle buyurmuştur: &#39;Her topluluk kendi zamanlarının im&acirc;mıyla, Rab&#39;lerinin kitabıyla ve peygamberlerinin s&uuml;nnetiyle &ccedil;ağırılacaklardır.&#39; Ve ş&ouml;yle buyurdu: &#39;Ya Ali, ş&uuml;phesiz sen M&uuml;sl&uuml;manların efendisi, muttakilerin im&acirc;mı, y&uuml;z&uuml; akların &ouml;nderi ve m&uuml;minlerin reisisin.&quot;[23]</p>\n\n<p>\n	10- Resulullah (s.a.a) Hz. Ali&#39;ye (a.s) hitaben: &quot;Allah&#39;ım, ona sebat ver; onu hid&acirc;yet edici ve hid&acirc;yet edilmiş birisi kıl.&quot;[24]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1]- El-Em&acirc;l&icirc; (Şeyh Sad&ucirc;k), s.385, Bih&acirc;r&uuml;&#39;l-Env&acirc;r, c.18, s.340, El-Gad&icirc;r, c.8, s.88 (az farkla).</p>\n\n<p>\n	[2]- İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.66, El-Em&acirc;l&icirc; (Şeyh Sad&ucirc;k), s.387.</p>\n\n<p>\n	[3]- İhk&acirc;k&uuml;&#39;l-Hak, c.4, s.301.</p>\n\n<p>\n	[4]- Kenz&uuml;&#39;l-Fev&acirc;id, s.185.</p>\n\n<p>\n	[5]- Bih&acirc;r&uuml;&#39;l-Env&acirc;r, c.18, s.337.</p>\n\n<p>\n	[6]- El-Em&acirc;l&icirc; (Şeyh Sad&ucirc;k), s.109.</p>\n\n<p>\n	[7]- İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.1, s.573.</p>\n\n<p>\n	[8]- Uy&ucirc;n-u Ahb&acirc;r-ir Rız&acirc;, c.1, s.281, Bih&acirc;r&uuml;&#39;l-Env&acirc;r, c.38, s.121, İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.35.</p>\n\n<p>\n	[9]- İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.38.</p>\n\n<p>\n	[10]- İhk&acirc;k&uuml;&#39;l-Hak, c.15, s.312.</p>\n\n<p>\n	[11]- Nehc&uuml;&#39;s-Sab&acirc;ğa, c.4, s.131, İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.212.</p>\n\n<p>\n	[12]- El-His&acirc;l, s.116, Keşf&uuml;&#39;l-Yak&icirc;n, s.470, M&uuml;stedrek&uuml;s Sah&icirc;hayn (H&acirc;kim), c.3, s.138 (az farkla).</p>\n\n<p>\n	[13]- El-Em&acirc;l&icirc; (Şeyh T&ucirc;s&icirc;), c.1, s.196.</p>\n\n<p>\n	&nbsp;[14]- Kenz&uuml;&#39;l-Fev&acirc;id, s.208, Bih&acirc;r&uuml;&#39;l-Env&acirc;r, c.38, s.152.</p>\n\n<p>\n	[15]- İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.242.</p>\n\n<p>\n	[16]- El-Em&acirc;l&icirc; (Şeyh Sad&ucirc;k), s.48.</p>\n\n<p>\n	[17]- El-M&uuml;sterşed, s.632.</p>\n\n<p>\n	[18]- İsb&acirc;t&uuml;&#39;l-H&uuml;d&acirc;t, c.2, s.286.</p>\n\n<p>\n	[19]- İhk&acirc;k&uuml;&#39;l-Hak, c.15, s.75.</p>\n\n<p>\n	[20]- Kem&acirc;l&uuml;&#39;d-Din, s.257.</p>\n\n<p>\n	[21]- Keşf&uuml;&#39;l-Yak&icirc;n, s.250, G&acirc;yet&uuml;&#39;l-Mer&acirc;m (yeni baskı), s.74.</p>\n\n<p>\n	[22]- İsr&acirc;, 71.</p>\n\n<p>\n	[23]- Keşf&uuml;&#39;l-Yak&icirc;n, s.493.</p>\n\n<p>\n	[24]- İhk&acirc;k&uuml;&#39;l-Hak, c.7, s.77.</p>','İmâm Ali\"nin (as) İmâmeti','','publish','closed','open','','imam-alinin-as-imameti','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2736',0,'post','',0),(2737,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	1-İnzar ayetinin[1] n&uuml;zul&uuml; şifasında s&ouml;ylenilen &quot;Dar&quot; hadisi:</p>\n\n<p>\n	Bisetin 3. yılında Peygamber (s.a.a) efendimiz İnzar ayetinin emri gereğince akrabalarına İslam dinini kabul etmeleri ve din uğrunda beraber &ccedil;alışmaları i&ccedil;in bir teklifi g&ouml;t&uuml;rmekle g&ouml;revlendirildi.</p>\n\n<p>\n	Bu m&uuml;nasebetle, akrabalarının ileri gelenlerinden oluşan bir toplantı d&uuml;zenlediler. İlk celese de konunun a&ccedil;ıklanması i&ccedil;in uygun bir ortam oluşmadı.</p>\n\n<p>\n	Bir sonra ki oturumda hazret konuşmasına başlayarak bir giriş yaptı ve ardından ş&ouml;yle buyurdular; &quot; Bu din &uuml;zere, aranızda bana kardeş, vezir ve halife olmak isteyeniniz yok mu?&quot; Bu c&uuml;mleyi y&uuml;ksek sesle 3 defa tekrarladılar.</p>\n\n<p>\n	Fakat her defasında Ali (a.s)&#39;den başkası bu soruya olumlu bir cevap vermedi. Bunun &uuml;zerine Hz. Peygamber (s.a.a) ş&ouml;yle buyurdular; &quot;Ş&uuml;phesiz sizin ara&shy;nızda kardeşim, vekil ve halifeni budur&rdquo;[2]</p>\n\n<p>\n	2- Menzilet hadisi: Resullullah (s.a.a) son gazvelerine &ccedil;ıktıklarında İmam Ali (a.s)&#39;i m&uuml;nafıkların fitnesini &ouml;nlesin diye Medine&#39;de kendi yerlerine vekil bıraktılar. Ken</p>\n\n<p>\n	dileriyle beraber gazveye gidemediğinden &ouml;t&uuml;r&uuml; İmamın &uuml;zg&uuml;n olduğunu g&ouml;zleyen Hz. peygamber (s.a.a) imama hitaben ş&ouml;yle buyurdular: &quot; Sen bana Harun&#39;un Musa&#39;ya olduğu gibisin. Ancak benden sonra Peygamber olmayacaktır.&quot;[3]</p>\n\n<p>\n	3- Gadiri hum hadisi: Resulullah (s.a.a)hicretin 10. yılında veda haccından d&ouml;nd&uuml;kleri bir sırada yapmış ol&shy;dukları konuşmanın hemen akabinde ş&ouml;yle buyurmuşlardır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot; Ben kimin mevlası isem Ali de onun Mevlalısıdır.&quot; (&ouml;zellikle Ali (a.s)&#39;in ismini, &uuml;zerine basarak s&ouml;ylemiş ve m&uuml;barek elleriyle de onu g&ouml;stermişlerdir ki. bu konuda herhangi bir ş&uuml;phe yaşanmasın.)[4]</p>\n	</div>\n</div>\n\n<p>\n	4- Velayet ayeti: &quot; Sizin veliniz ancak Allah, Resul&uuml; ve iman edip namaz kılarken r&uuml;ku halinde zekat veren m&uuml;minlerdir.&quot; (Maide/55)</p>\n\n<p>\n	Ayette r&uuml;ku halindeyken zekat veren (sadaka olarak y&uuml;z&uuml;k) m&uuml;minlerden kastın Ali (a.s)&#39;nin olduğu bilinmektedir. &Ccedil;&uuml;nk&uuml;: Tarih&ccedil;ilerinde itiraf ettiği gibi veliniz,</p>\n\n<p>\n	r&uuml;ku halinde zekat vereniniz diye adlandırılan ibareler, Ali (a.s) velayetini ve Hz. Peygamber (s.a.a) den sonra onun halifesi olduğunu kanıtlar niteliktedir.[5] Zaten ayetin zahiride olduk&ccedil;a a&ccedil;ıktır.</p>\n\n<p>\n	5- Varis ve vasiyet hadisi: Peygamber (s.a.a) buyurdular ki; &quot;Her nebinin varis ve vasisi vardır. Benim varis ve vasim Ali İbn-i Ebu Talip &#39;tir. &quot;[6]</p>\n\n<p>\n	6- Tebliğ ayeti:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Ey Peygamber! Rabbinden sana indirileni tebliğ et...&quot; (Maide/ 67)</div>\n</div>\n\n<p>\n	7- Seele Sailun ayeti: &quot;İsteyen biri, olacak bir azabı istedi. K&acirc;firlerden onu engelleyecek olan yoktur.&quot; (Mearic/1-2)</p>\n\n<p>\n	8- İlim Şehri Hadisi: &quot;Ben ilimden bir şehirim Ali ise onun kapısıdır. &Ouml;yleyse şehre kapısından giriniz.&rdquo;[7]</p>\n\n<p>\n	9- Allah Resul (s.a.a)&uuml; buyurdular ki; &quot;Nefsim elinde olan Allah &#39;a yemin ederim ki; bu ve şiası kıyamet g&uuml;n&uuml;nde kurtulmuş olacaklardır&rdquo;[8]</p>\n\n<p>\n	10- &quot;İman edip yararlı işler yapanlar ise b&uuml;t&uuml;n insanların en hayırlılarıdır.&quot; (Beyyine/7)</p>\n\n<p>\n	Bu ayete ilişkin olarak yapılan tefsir ve yorumların rivayet edilmiş olanları.</p>\n\n<p>\n	11- İmam Ali (a.s) Ehlibeyt&#39;tendir. Ve Ahzab s&uuml;resinin 33. ayeti bu aileyi temiz ve başkalanna karşı &uuml;st&uuml;n kılmıştır. &quot;... Ey Ehlibeyt! Ş&uuml;phesiz Allah sizden her t&uuml;rl&uuml; pisliği giderip, sizleri tertemiz kılmak ister.&quot;</p>\n\n<p>\n	12- Sakaleyn hadisi: Zeyd bin Erkam Peygamber (s.a.a) den ş&ouml;yle rivayet ediyor: &quot;Haberiniz olsun ki, ben sizin aranızda iki ağır emanet bıraktım. Biri Allah&shy;&#39;ın kitabı diğeri &uuml;retim olan Ehl-ibeyt&#39;imdir.&quot; Ehl-i beyt&#39;ten kasıt hanımlarınız mıdır? diye sorduk.</p>\n\n<p>\n	O ceva&shy;ben ş&ouml;yle dedi: &quot;Hayır! Allah&#39;a yemin ederim ki; kadın, bir &ouml;m&uuml;r boyu kocasıyla yaşarsa dahi talak ve boşanma suretinde baba ocağına d&ouml;nmeye mahk&ucirc;mdur.</p>\n\n<p>\n	Kişinin Ehlibeyt&#39;i onun aslı ve ailesidir. (&ccedil;ocuklarıdır). Onlar &ouml;yle bir ailedir ki sadaka, &uuml;zerlerine haram kılınmıştır.&quot;[9]</p>\n\n<p>\n	13- M&uuml;bahele ayeti: &quot;Deki; gelin, &ccedil;ocuklarımızı&hellip; nefislerimizi..&quot; (Ali İmran/ 61)</p>\n\n<p>\n	14- Ali, Fatıma ve H&uuml;seyin&#39;e işaretle: &quot;Allah&#39;ım şahit ol ki benim Ehl-i beyt&#39;im bunlardır&rdquo;.[10]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1]- Şura/214 &quot;En yakın hısımlarını uyar...&quot;</p>\n\n<p>\n	[2]- Taberi tarihi, c/2, s/62, Tarihi Kamil. İbni Kesir, c/2, s/4, el-M&uuml;racaat 20-22. mektuplar.</p>\n\n<p>\n	[3]- Sireyi ibni Hişam, c/2, s/520, el İsabe &quot;Ali&quot;yi a&ccedil;ıklaması Sevaik, 9. bab, s/121, El- M&uuml;racaat, 28-31. mektuplar.</p>\n\n<p>\n	[4]- Gadir, c/l. Bu hadisi 110 sahabeden ve Ehl-i s&uuml;nnet&#39;in sahih kitaplarından nakletmiştir. Bu olay hakkında hi&ccedil; kimse, hatta iki şah&not;sın dahi ihtilaf etmediğini s&ouml;ylemiştir</p>\n\n<p>\n	[5]- el Mizan, Numune, Durrul mensur, ve Taberi tefsirlerindeki bu ayetin a&ccedil;ıklanmasına m&uuml;racaat edilebilir. el-M&uuml;racaat kitabında 39-43. mektuplar</p>\n\n<p>\n	[6]- İbn-i Esakir tarihi c/3, s/42. 205. menakıb Harezmi</p>\n\n<p>\n	[7]- M&uuml;stedrek-i Hakim, c/3, s/126.</p>\n\n<p>\n	[8]- Durrul mensur c/6, s/589</p>\n\n<p>\n	[9]- Sahihi M&uuml;slim, c/7, s/123.</p>\n\n<p>\n	[10]- Sahihi M&uuml;slim, c/5, s/268.</p>','İmam Ali (as)\"in Velayeti','','publish','closed','open','','imam-ali-asin-velayeti','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2737',0,'post','',0),(2738,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	Sınırsız bir acizlik ve hayret fikirlerimizi ve aklımızı alıveriyor Bismillahın B&rsquo;sinin noktasını (1) anlamakta. Nasıl anlayabiliriz ki? Bizimle o hakikatın arasında binlerce perde var.</p>\n\n<p>\n	&ldquo;...Kim imamını tanıyabilir veya onu se&ccedil;me hakkına sahiptir? Asla,asla. Akıllar sapar,hayrete d&uuml;şer,fikirler şaşırır,g&ouml;zler zayıf d&uuml;şer,y&uuml;ce insanlar al&ccedil;alır,hikmet sahipleri hayran olur,hilim sahipleri geri kalır,</p>\n\n<p>\n	hatipler duraksar,akıllılar cahil olur,şairler dilini yutar,edipler aciz olur,beliğ insanların dili tutulur,imamın birtek sıfatını veya faziletini anlayamazlar.</p>\n\n<p>\n	Hepside aciz ve kusurlu olduklarını itiraf ederler.İmamın birtek sıfatını anlayamayanlar onun b&uuml;t&uuml;n sıfatlarını nasıl kavrayabilirler ki?Hakikatı anlaşılmaz,onun işinden birşeye akıl sır ermez,onun yerine ge&ccedil;ebilecek biri bulunmaz,onun yerini kimse veremez.Hayır,asla,m&uuml;mk&uuml;n değil.Nasıl olabilir ki?Tıpkı ellerinizle yıldızlara ulaşmaya &ccedil;alışmaya benzer.Onu nasıl se&ccedil;ebilirsiniz,aklınız nereye kadar &ccedil;alışır,onun gibi birini bulabilir misiniz?&rdquo;(2)</p>\n\n<p>\n	Bunca akıl ve yetenekler &ccedil;eşitli derece ve uzmanlıklarına rağmen imamların bir tek şanını veya faziletini anlayamıyorsa bizim aciz aklımız ve kalemimiz İmamımız ve velimiz Aliyy &uuml;r Rıza aleyhisselam&rsquo;ın da buyurduğu gibi &ldquo; O &ouml;yle y&uuml;ce bir g&uuml;neştir ki b&uuml;t&uuml;n aleme y&uuml;ce ve parlak nuru ile doğar ,&ouml;yle ki hi&ccedil;bir el veya g&ouml;z ona ulaşamaz.&rdquo;(3)</p>\n\n<p>\n	Ama kalbe sığmayan ,kalpte yanıp tutuşan bu aşk kandili aklımızı alıp o hidayet sahiline alıp g&ouml;t&uuml;r&uuml;yor...Orada selam var,orada rahmet var,orada konuşan Kur&rsquo;anın muhkem ayetleri var,ebediyet nuru ile nurlanan şahsiyet var.Orada kalpler Ali ve Ali evlatlarının etrafında tavaf ediyorlar-Allah&rsquo;ın sal&acirc;t ve selamı onlara olsun-.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			İnsanlar K&acirc;bede ve Saf&acirc;da tavaf ederken</p>\n\n		<p>\n			Senin kabrin etrafında tavaf eder d&ouml;nerim.</p>\n\n		<p>\n			İnsanlar ibadetlerini zahire ederlerken</p>\n\n		<p>\n			Senin sevgin en iyi zahire ve ameldir...</p>\n\n		<p>\n			İbni Ebil Hadid.</p>\n	</div>\n</div>\n\n<p>\n	Yalnız şunu da bilmek gerekir ki g&ouml;zlerimizle o sevdiğimize ulaşamasak da bazı y&uuml;ce kelimeler sevdiğimizi bize anlatır ve bize hayat verir.Hani derler ya; &ldquo;Kulaklar bazen g&ouml;zden &ouml;nce aşık olur.&rdquo;Onun i&ccedil;in y&uuml;ce imamımız Caferi S&acirc;dık aleyhisselam ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Muhammed sallallahu aleyhi ve &acirc;lihi ve sellem &uuml;mmetinden olan her kim imamının vacip hakkını tanırsa işte o zaman im&acirc;nının tadına varır ve islamın asıl g&uuml;zelliğinin farkına varır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Allah azze ve celle, im&acirc;mı b&uuml;t&uuml;n varlıklara bir bayrak ve onu b&uuml;t&uuml;n insanlara bir h&uuml;ccet olarak karar kılmıştır. Allah;imama vakar tacını takmış,cebbarın nuru ile donatmış ve onu bir vesile ile g&ouml;k alemine bağlamıştır.</p>\n\n<p>\n	Ona olan l&uuml;tfunu asla kesmemiştir.Allah&rsquo;ın yanındakilere sadece onunla ulaşılır ve sadece onu tanıyan kulların amelleri kabul olur.&rdquo;(4)</p>\n\n<p>\n	Ni&ccedil;in b&ouml;yle olmasın ki? İmamlarımızı ziyaret ederken onlara ş&ouml;yle hitap etmiyor muyuz:</p>\n\n<p>\n	&ldquo;...Selam olsun sana ey y&uuml;ce g&ouml;r&uuml;ş ve duyuşun sahibi! Sen misakını Allah&rsquo;ın g&ouml;z&uuml; ile g&ouml;zetirsin ,senin ahdin Allah&rsquo;ın eli iledir, saltanatın ise Allah&rsquo;ın kudreti iledir...</p>\n\n<p>\n	Selam olsun sana ey Allah tarafından korunan.Allah senin &ouml;n&uuml;n&uuml;n ve arkanın,&uuml;st&uuml;n&uuml;n ve altının nurudur.Selam olsun sana ki sen Allahın kudretinde hazine olmuşsun.Allah senin kulağının ve g&ouml;z&uuml;n&uuml;n nurudur.&rdquo;(5)</p>\n\n<p>\n	Gel biraz da kalbi akıldan &ouml;ne ge&ccedil;irelim de Ebu Tur&acirc;b aleyhisselamın muhabbetinin tadına varalım.İşte o zaman kalpte dolaşan kan şahit olacak ki kalbimiz Ali&rsquo;yi tanıyor ve ondan gayrısını reddediyor.Muhammedi nur aleminde ruhumuz anlayacak ki Ali nurdur ve gayrısı zulmettir...</p>\n\n<p>\n	Ey dost! Bu kutsal t&uuml;rbe var ya,</p>\n\n<p>\n	G&ouml;z onu g&ouml;r&uuml;nce ışıklanır ve ruhum canlanır.</p>\n\n<p>\n	İşte Necef-i Eşref g&ouml;r&uuml;nd&uuml; bize,</p>\n\n<p>\n	Nefis t&uuml;rbesi ve ahde vefa yeri ile.</p>\n\n<p>\n	Altın kubbeye bak nasıl parlıyor,</p>\n\n<p>\n	&Ouml;yle mukaddes bir mekan ki burası</p>\n\n<p>\n	Aksa ve Kud&uuml;s dahi buna ulaşamaz.</p>\n\n<p>\n	Burda yatanın &ouml;yle y&uuml;ce bir makamı var ki</p>\n\n<p>\n	Atlas mavisi g&ouml;kler dahi ona ulaşamaz.</p>\n\n<p>\n	Dur burada ve toprağını başına serp</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; artık p&acirc;k ve mukaddes mekandasın.(6)</p>\n\n<p>\n	O Ali&rsquo;dir.-Allahın sal&acirc;tı ona olsun-,o da onun t&uuml;rbesi ve nuru ve feyzi ve onun izzeti kalplerde ve ruhlarda meleklerle birlikte o kutsal ağacın etrafında tavaf ediyor.O kutsal ağa&ccedil; ki Mustafa ve kardeşi &ndash;Allahın selamı o ikisine ve evlatlarına olsun-o ağa&ccedil;tandır.Halk ise başka bir ağa&ccedil;tan.</p>\n\n<p>\n	O ağacın kutsallığı Allah azze ve cellenin kutsallığından geliyor.O ağa&ccedil;tan varlığın &ouml;z&uuml; yaratıldı.Allahın nuru o ağa&ccedil;tan aleme yansıdı.O ağa&ccedil; doğuya ve batıya ait olmayan m&uuml;barek zeytin ağacıdır.</p>\n\n<p>\n	Allah onu m&uuml;barek &ldquo;Nur&rdquo; suresinde anlatmıştır: &ldquo;Allah g&ouml;klerin ve yerin nurudur.Onun nuru tıpkı bir kandile benzer.Kandil bir sır&ccedil;a i&ccedil;inde o da bir camın i&ccedil;inde.</p>\n\n<p>\n	O sanki parlak bir yıldız gibidir.M&uuml;barek bir ağa&ccedil;tandır o.Zeytin ağacından.Ne doğuya aittir o ağa&ccedil; ne de batıya.Yağı neredeyse kendiliğinden yanacak ateş ona deymese dahi.N&ucirc;r &uuml;zerine n&ucirc;rdur.Allah o nura istediğini hidayet eder.Allah bu &ouml;rnekleri halka g&ouml;sterir. Allah herşeyi bilendir.&rdquo;(7)</p>\n\n<p>\n	Bu ayeti şerife ilgili şu rivayete bakalım:</p>\n\n<p>\n	&ldquo;Cabir bin Abdullah diyor ki:K&ucirc;fe mescidine gittiğimde Emir&uuml;lm&uuml;minin aleyhisselamı g&ouml;rd&uuml;m.Parmaklarıyla yere birşeyler yazıp tebess&uuml;m ediyordu.</p>\n\n<p>\n	Dedim ki ;Ey Emir&uuml;lm&uuml;minin!Seni g&uuml;ld&uuml;ren şey nedir?</p>\n\n<p>\n	Buyurdu ki:Şu ayeti okuyupta manasını bilmeyenlere şaşırıyorum?</p>\n\n<p>\n	Hangi ayet ey Emir&uuml;lm&uuml;minin diye sordum.Ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Allah g&ouml;klerin ve yerin nurudur.Onun nuru tıpkı bir kandile benzerKandil Muhammed sallallahu aleyhi ve alihi dir.Kandil bir sır&ccedil;a i&ccedil;inde işte o sır&ccedil;a benim o da bir camın i&ccedil;inde,cam Hasan ve H&uuml;seyndir.</p>\n\n<p>\n	O sanki parlak bir yıldız gibidirAli bin H&uuml;seyndir.M&uuml;barek bir ağa&ccedil;tandır oMuhammed bin Ali.Zeytin ağacından Cafer bin Muhammed.Ne doğuya aittir o Musa bin Cafer ne de batıya aittir Ali bin Musa.Yağı neredeyse kendiliğinden yanacak Muhammed bin Ali ateş ona deymese dahi Ali Bin Muhammed el N&acirc;ki .</p>\n\n<p>\n	N&ucirc;r &uuml;zerine n&ucirc;rdur Hasan bin Ali el Askeri .Allah o nura istediğini hidayet eder İşte o n&ucirc;r K&acirc;im el Mehdidir,Allahın sal&acirc;t ve selamı onlara olsun.Allah bu &ouml;rnekleri halka g&ouml;sterir.Allah herşeyi bilendir.&rdquo;(8)</p>\n\n<p>\n	Ey Ali&rsquo;ye aşık olan muhip!Gel bu m&uuml;barek zeytin ağacının g&ouml;lgesinde oturalım ve kutsal meyvelerinden faydalanalım.Hadislerimizde zaten biz şiilere bu ağacın yaprakları denmiyor mu?</p>\n\n<p>\n	Allahım bizi bu ağacın yapraklarından et ve onu korumaya muvaffak et.Bizi o ağaca hizmet edenlerin hizmet&ccedil;isi et.</p>\n\n<p>\n	&ldquo;Ben onun kulu k&ouml;lesiyim ve h&acirc;diminin hizmet&ccedil;isi</p>\n\n<p>\n	H&acirc;ş&acirc; ki yarın o bu &ouml;zg&uuml;r kulunu unutmuş olsun.&rdquo;(9)</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	(1) Hz.Alinin şu meşhur hadisine işarettir&rdquo;Ben noktayım&rdquo;</p>\n\n<p>\n	(2) İmamımız Rıza aleyhisselam&rsquo;dan Usul &uuml; Kafi .c1 sf 201 ,1.hadisi şerif.</p>\n\n<p>\n	(3) A.g.e.</p>\n\n<p>\n	(4) Usul &uuml; Kafi c1 sf 203 2.hadisi şerif.</p>\n\n<p>\n	(5) Bihar ul Envar c 102 sf 93</p>\n\n<p>\n	(6) S.Sadr&uuml;ddin Ali Han Medeni&rsquo;nin Necefe girerken s&ouml;ylediği kaside</p>\n\n<p>\n	(7) M&uuml;barek &ldquo;Nur&rdquo;suresi 35.ayeti şerife.</p>\n\n<p>\n	(8) Ravzat ul Emsal (Ahmet el Kenani)Buna benzer bir rivayet de Us&ucirc;l&uuml; K&acirc;fi c1 sf 195 ,5.hadiste mevcuttur.</p>\n\n<p>\n	(9)H&uuml;rr el &Acirc;mulinin Hz.Ali hakkında s&ouml;ylediği bir beyit.</p>','İmam Ali’nin Sevgisi','','publish','closed','open','','imam-alinin-sevgisi','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2738',0,'post','',0),(2739,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	&nbsp; İslam Peygamberi &uuml;&ccedil; yıl boyunca genel davetten sakınıyordu. Sadece &ouml;zel temaslarla, davet kabul edebileceklerini hissettiği kişileri İslam&rsquo;a davet ediyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;&ccedil; yıl sonra vahiy meleği nazil olarak, Peygamber&rsquo;e, yakın akrabalarından başlayarak insanları Allah&rsquo;ın dinine davet etmesi emrini iletti. Allah&rsquo;ın emri ş&ouml;yle idi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Ve en yakın hısımlarını (Allah&rsquo;ın azabına karşı) korkut. İnananlardan sana uyanlara karşı (sevgi) kanadını indir, m&uuml;tevazı ol, Sana isyan ederlerse (karşı gelirlerse) de ki: ş&uuml;phe yok ki ben sizin yaptıklarınızdan uzağım&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Genel davete, başlama noktası olarak yakın akrabalarını davet ederek başlamayı se&ccedil;mesinin sebebi: İlahi veya beşeri bir liderin yakınları ona inanıp izlemezlerse, yabancılara karşı etkili olması &ccedil;ok g&uuml;&ccedil;t&uuml;r. Zira yakınları onun sırlarını, iyi ve k&ouml;t&uuml; yanlarını herkesten iyi bilmektedirler. Bu nedenle onların iman etmesi risaletinin (g&ouml;revinin) doğruluğunun belirtisi sayılmaktadır. Bu nedenle İslam Peygamberi niye Ali&rsquo;ye (a.s) Haşim oğullarının ileri gelenlerinden kırk beş kişiyi &ouml;yle yemeğine davet etmesini ve yemek olarak da etkili bir yemek ve s&uuml;t hazırlamasını emretti?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Konuklar vakit gelince Peygamberin huzuruna vardılar. Yemek yenildikten sonra Peygamberin amcası &ldquo;Ebu Leheb&rdquo; kendine has tavrıyla toplantının seyrini değiştirdi ve sonu&ccedil; alınmadan meclis dağıldı. Konuklar yemeklerini yiyip s&uuml;t i&ccedil;tikten sonra Peygamberin evinden ayrıldılar Efendimiz ertesi g&uuml;n yeniden yemekli bir toplandı yapmaya ve Ebu Leheb dışında hepsini davet etmeğe karar verdi. İmam Ali (a.s) yine Peygamber&rsquo;in emriyle yemek ve s&uuml;t hazırlatıp Haşimoğul&shy;ları&rsquo;nın ileri gelenlerini yemeğe ve Peygamber&rsquo;i dinlemeğe davet etti. T&uuml;m konuklar verilen zamanda hazır bulundular ve yemek yenildikten sonra efendimiz s&ouml;zlerine ş&ouml;yle başladı:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hi&ccedil; kimse kendi halkına, benim size getirdiğimden daha iyisini getirmemiştir. Ben sizin i&ccedil;in d&uuml;nya ve ahiret iyiliğini getirdim. Allah bana, sizi, O&rsquo;nun birliğine ve kendi peygamberliğime inanmaya davet etmemi emretmiştir. Sizden hanginiz bana bu yolda yardım ederse benim kardeşim, vezirim ve i&ccedil;inizdeki temsilcim olacaktır.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu s&ouml;zleri s&ouml;yledikten sonra i&ccedil;lerinden hangisinin bu &ccedil;ağrıya uyup yanıt vereceğini g&ouml;rmek i&ccedil;in bir s&uuml;re sustu. Bu sırada meclis şaşkın bir sissizliğe g&ouml;m&uuml;lm&uuml;ş, herkes başını &ouml;ne eğmiş derin bir d&uuml;ş&uuml;nceye dalmıştı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O g&uuml;n daha on beş yaşını doldurmamış olan Ali (sessizliğin i&ccedil;inden) aniden ayağa kalkarak Peygamber&rsquo;e d&ouml;nd&uuml;:</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Ey Allah&rsquo;ın Resul&uuml; ben bu yolda sana yardım edeceğim&rdquo; </strong>diyerek fedak&acirc;rlık antlaşmasını pekiştirmek i&ccedil;in elini efendimize uzattı. Peygamber Ali&rsquo;ye oturmasını emrederek s&ouml;zlerini tekrarladı. Yine Ali ayağa kalkıp buna hazır olduğunu duyurdu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu kez Peygamber yine oturmasını emretti. Peygamberin davetini &uuml;&ccedil;&uuml;nc&uuml; tekrarlayışında da yine Ali&rsquo;den başka yanıtlayan olmadı. Sadece o, ayağa kalkıp Peygamber&rsquo;in mukaddes hedefini desteklediğini İlan etti. Peygamber Ali&rsquo;nin elini sıkarak Haşim oğullarına hitaben Ali hakkında tarihi s&ouml;z&uuml;n&uuml; buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Ey yakınlarım ve akrabalarım! Bundan sonra Ali kardeşim, vasim ve sizin i&ccedil;inizde halifemdir.&rdquo;</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; B&ouml;ylece İslam Peygamber&rsquo;inin ilk varisi, en son ilahi el&ccedil;i tarafından, daha birka&ccedil; kişi risaletine iman ettiği bir zamanda tayin edilmiş oldu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber&rsquo;in en yakın akrabalarına; ben Allah&rsquo;ın Resul&uuml;y&uuml;m diyerek peygamberliğini ilan ettiği g&uuml;n, hemen peşinden Ali benim vasim ve halifemdir buyurarak Ali&rsquo;nin imamlığını ilan etmesiyle, imametin İslam&rsquo;daki makamı ve konumunu daha a&ccedil;ık bir şekilde anlamış oluruz. Bundan da anlaşılmaktadır ki; bu iki makam birbirinden ayrı değildir ve imamet, risaletin tamamlayıcısıdır.</p>','Peygamberin  Ailesi ve Koruyucusu','','publish','closed','open','','peygamberin-ailesi-ve-koruyucusu','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2739',0,'post','',0),(2740,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			O a&ccedil;ıklayıcı imam, o Allah velisi safa ehlinin v&uuml;cut g&uuml;neşidir. Yerde, g&ouml;kte, mekanda, zamanda Hak&#39;la duran o imamın zatı, i&ccedil; ve dış temizliği ile vasıflanmak vaciptir. &Ccedil;&uuml;nk&uuml; k&uuml;f&uuml;rden, ikiy&uuml;zl&uuml;l&uuml;kten kurtulmuştur, temizdir...</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Onun toprağı birlik alemidir. O, insanın hakikati ve canı gibiydi. Herşey fanidir, fakat can yaşar, &ouml;lmez. Onun hareketi kendinden diri olan ezeli varlıktandır. Beka &ccedil;evresinde d&ouml;ner dolaşır, yaratıkları yaratanın zatı gibi O bakidir. Hakkın y&uuml;ksek sıfatları Ali&#39;nin vasfıdır. Hakk&#39;ın sıfatları zaten ayrı değildir. O, Tanrı&#39;nın zatına yapışmış &quot;O&quot; olmuştur. Hani duyduğun lahutun gizli hazinesi yok mu; işte o odur. &Ccedil;&uuml;nk&uuml; o, Hak&#39;tan Hak&#39;la g&ouml;r&uuml;nm&uuml;şt&uuml;r. O hazinenin nakdi, t&uuml;kenmez ilimdi. İşte o ilimden maksat, y&uuml;ce Ali&#39;dir. Hakkın hikmetini ondan başka kimse bilemez. Zira o hakimdir, herşeyin bilginidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İptidasız evvel o idi, sonsuz ahir de o olur. Peygamberlere yardım eden o idi, velilerin g&ouml;ren g&ouml;z&uuml; de hakikaten odur. Y&uuml;z&uuml;n&uuml;n nurlu parıltısı, kendi ziyasından bir g&uuml;neş yarattı. O, Hak iledir; Hak ondan g&ouml;r&uuml;n&uuml;r. Hakka ki, o Hak ile ebedidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ademin toprağı onun nurundan idi, o sebeple meleklerin tacı oldu; Allahın isimleri ondan belirdi. O temiz ve y&uuml;ce imamın ilmi sayesinde Adem, herşeyi anladı. O nur tek olan yaratanın nuru olduğu i&ccedil;indir ki, melekler onun huzurunda secde ettiler. Evet, muhakkak ki, Adem, O imamın nuru ile b&uuml;t&uuml;n ilahi isimleri bildi...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şit, kendinde Ali&#39;nin nurunu g&ouml;rd&uuml; ve y&uuml;ksek alemi &ouml;ğrendi. Nuh, kendini y&uuml;ksek menzile ulaştırıncaya kadar, istediğini hep ondan buldu. Gene ondandır ki kurtuluşa eren Nuh, dehirde gayret tufanını buldu da beladan kurtulmuş oldu. Halil peygamber, dostlukla onu andı da, ateş ona al lale oldu. Nemrudun ateşi, o Allahın dostuna hep g&uuml;l, nesrin, lale oldu. Gene o idi ki, keyfiyle kendi koyununu İsmail&#39;e kurban etti. Yusuf kuyuda onu andı da, o saltanat m&uuml;lk&uuml;n&uuml; s&uuml;sleyen tahtı buldu. Yakup, onun &ouml;n&uuml;nde bir&ccedil;ok inledi de Yusuf&#39;un kokusunu alıp g&ouml;zleri a&ccedil;ıldı. İmran&#39;ın oğlu Musa, onun nurunu g&ouml;rd&uuml; de uzun geceler hayran kaldı. Kırk gece kendinden ge&ccedil;ti; kavuşma ve g&ouml;r&uuml;şme zevkine daldı. Sonra dedi ki: &quot;Yarabbi! Bana bu lutfundan bir alamet ver.&quot; Hak ona: &quot;İşte sana nurlu eli verdim&quot; dedi. Gene Ali&#39;nin vergisidir ki, Meryem&#39;e arkadaş oldu da İsa v&uuml;cuda geldi...</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		O, şeriatte ilim şehrinin kapısıdır. Hakikatte ise iki cihanın beyidir. İki cihanın sultanı Muhammed, hakka yakınlık gecesinde, Allaha kavuşmanın harem yerinde onun sırrını g&ouml;rd&uuml;. Ali&#39;nin nutkunu, Ali&#39;den dinledi. Ali ile birleşilen o yerde Ali&#39;den başka bulunmaz.(1)</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah yolunda gidenler isteyicidirler; Ali istenilendir. S&ouml;yleyenler s&ouml;ylerler, susarlar. O, susmaz, s&ouml;yler. Ebedi ilim, onun g&ouml;ğs&uuml;nde parlayıp g&ouml;r&uuml;nd&uuml;. Vahyolunanların sırlarını, o hakikat olarak bildi ve bildirdi. &Uuml;mmetlere haykırdı:</p>\n\n<p>\n	-Allah yolunda Ali, sizin kılavuzunuzdur.</p>\n\n<p>\n	Allah&#39;a i&ccedil;i doğru olanlar y&uuml;zlerini ona &ccedil;evirmişlerdir. Zira o şahtır, doğru yolu g&ouml;sterendir, efendidir...</p>\n\n<p>\n	O, b&uuml;t&uuml;n peygamberlerin sırrında idi. Cenabı Mustafa:</p>\n\n<p>\n	<span>-Benimle a&ccedil;ık&ccedil;a beraber bulundu, dedi.(2)</span></p>\n\n<p>\n	Dinde evvel, ahir o idi. Allah ile i&ccedil;li dışlı o idi...</p>\n\n<p>\n	İşte bunları s&ouml;yledim ki, bu y&uuml;ksek mananın n&uuml;ktesini &ouml;ğrenesin de y&uuml;ksek velayete eresin. Sence apa&ccedil;ık bilinsin ki, hakikatte y&uuml;ce olan O&#39;dur.</p>\n\n<p>\n	Ey efendi, benimle boşuna kavga etme. Bu b&ouml;yledir. Hakikat budur ki, hepimiz bir zerreyiz, g&uuml;neş odur. Biz hepimiz damlayız, deniz O&#39;dur.</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	Divan-ı Kebir&#39;den Se&ccedil;me Şiirler, Milli Eğitim Bakanlığı Yayınları 1148, Cilt I, s. 3-4-5 (1989, İstanbul)</p>\n\n<p>\n	1- &Ccedil;&uuml;nk&uuml; Allah Kur&#39;an&#39;da kendini Ali diye vasfediyor.</p>\n\n<p>\n	2- &quot;Tanrı Ali&#39;yi her paygambere gizli g&ouml;nderdi, benimle ise a&ccedil;ık g&ouml;nderdi&quot; hadis-i şerifinden alınmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu naat aşk ile yazılmıştır,l&uuml;tfen l&uuml;tfen akıl ile değilde g&ouml;n&uuml;l ile anlamaya &ccedil;alışın..</p>','Mevlana\'nın Dilinden İmam Ali (as)','','publish','closed','open','','mevlananin-dilinden-imam-ali-as','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2740',0,'post','',0),(2741,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	&nbsp;&nbsp; İmam&#39;ın hayatı birka&ccedil; zaman dilimine b&ouml;l&uuml;nebilir. Birinci b&ouml;l&uuml;m: İmam&#39;ın, Resulullah&#39;ın (s.a.v.) kendi denetimi altında eğitilmesinden başlayıp, Aziz Peygamber&#39;in &ouml;l&uuml;m&uuml;ne dek devam ediyor.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu zaman diliminde Ali&#39;nin (a.s.) Peygamber&#39;le (s.a.v.) omuz omuza olmadığı bir zaman &ccedil;ok az bulunabilir, Ali&#39;nin (a.s.) olmadığı bir sahne &ccedil;ok az ger&ccedil;ekleşebilir. Daha sonraları Peygamber-i Ekrem&#39;in (s.a.v.), kendisi ile Ali (a.s.) arasında meydana getirdiği kardeşlik bağından ger&ccedil;ek&ccedil;i bir yorum g&ouml;stermek istersek kardeşliği, bu iki şahısın aynen iki kardeş gibi yaşamın b&uuml;t&uuml;n aşamalarında s&uuml;rekli beraber ve yan yana oluşlarının bir &ouml;rneği, alameti olarak kabul etmeliyiz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam bu beraberliği bir&ccedil;ok c&uuml;mlelerde ve g&uuml;zel teşbihler kalıbında a&ccedil;ıklayarak bu beraberliğin eserleri olan, Resulullah&#39;ın (s.a.v.) ilim ve amelinin Ali&#39;ye (a.s.) aktarılmasını ve Resulullah&#39;ın (s.a.v.) kemalatının, İmam&#39;da tecelli etmesini ş&ouml;yle anlatıyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Ben, annesini takip eden bir deve yavrusu gibi Peygamber&#39;i izliyordum&quot; [1]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bunların arasında olan b&ouml;yle derin ve sağlam bağlılığın neticesini İmam&#39;ın kendisi ş&ouml;yle izah ediyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Allah&#39;ın ve Resul&#39;&uuml;n&uuml;n karşısında bir lahza bile muhalefet etmedim (teredd&uuml;de d&uuml;şmedim).&quot; [2]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu yakınlık İmam&#39;ın, Resulullah&#39;ın (s.a.v.) u&ccedil;suz bucaksız ilim ve bilim denizinden yeterince faydalanması i&ccedil;in bir fırsat idi. Kendisi ş&ouml;yle buyuruyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Karşılaştığım her me&ccedil;hul konu hakkında Peygamber&#39;den sorup cevabını ezberledim.&quot; [3]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber (s.a.v.) ilmin şehri, Ali (a.s.) de onun kapısı olması doğaldır. &Ccedil;&uuml;nk&uuml; Ali (a.s.) b&ouml;yle bir ilim deryasıyla daima doğrudan bağlantısı olan tek şahıs idi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ve bu bağlılığı daha da sağlamlaştırmak i&ccedil;in Peygamber (s.a.v.) onu kendine kardeş edindi ve bu eşitlik ve kardeşliği ş&ouml;yle dile getirdi: <strong>&quot;Ali bendendir&quot;. </strong>Cebrail de, <strong>&quot;Ben de siz ikinizdenim&quot;</strong> dedi. [4] B&ouml;yle bir bağlılığı g&ouml;ren halk, kendileri ile Peygamber (s.a.v.) arasında Ali&#39;yi (a.s.) vasıta kılıp kendi sorularını onun aracılığıyla Peygamber&#39;den (s.a.v.) soruyorlardı. [5]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Said-i Hudri bu bağlılığı ş&ouml;yle vasfediyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Peygamberle (s.a.v.) g&ouml;r&uuml;şmek i&ccedil;in Ali&#39;nin (a.s.) &ouml;zel bir vakti var idi ve ondan başka hi&ccedil;bir kimse bu makama sahip değildi.&quot;[6]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;den (a.s.) &quot;Neden diğer sahabeden daha &ccedil;ok Peygamber&#39;den hadis naklediyorsun?&quot; sorulduğunda, ş&ouml;yle cevap veriyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;&Ccedil;&uuml;nk&uuml; ondan soru sorduğumda cevabımı veriyordu ve suskun durduğunda ise kendisi s&ouml;ze başlıyordu.&quot; [7]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamberle olan b&ouml;yle bir bağlılığın ve bu bağlılığın İmam&#39;ın ilminde yarattığı besbelli etkileri vurgulayan delillerden biri de İmam&#39;ın, Kur&#39;an ayetlerinin iniş sebeplerini ve onların tefsirini inceden inceye bilmesidir.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;And olsun Allah&#39;a inen her ayetin kimin hakkında ve nerede indiğini biliyorum.&quot; [8]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber (s.a.v.) tebliğ ve risaletini duyurmaya meşgul olduğu s&uuml;re boyunca, İmam, ona fedakar bir yaver ve yardımcı olmaya &ccedil;alışıyordu. Peygambere, a&ccedil;ık&ccedil;a inzar (uyarı) emri verildiğinde ve O da yakınlarını İslam&#39;a davet etmek istediğinde, Ali (a.s.) Peygamber&#39;in sağ kolu olarak bu toplantıyı d&uuml;zenledi ve kendisi de o topluluğun i&ccedil;inde vefadarlığını yeniden sağlamlaştırdı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebuzer gibi şahıslar Mekke&#39;de şaşkın şaşkın Peygamber&#39;in evini ararlarken, Ali (a.s.) şecaatli, cesaretli bir gen&ccedil; olarak b&uuml;t&uuml;n korunma y&ouml;ntemlerine titizlikle riayet ederek onları gizlice Resul-i Ekrem&#39;in (s.a.v.) bulunduğu yere g&ouml;t&uuml;r&uuml;yordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber, ekonomik ambargoya ve Kureyş ile aile bağlarının kesilmesine m&uuml;ptela olup Ebi Talib deresinde kuşatılmışken, Peygamber ve beraberindekilerin yiyeceklerini temin etmek i&ccedil;in binlerce zahmete katlanıp zor ve &ccedil;etin yolları kat eden kimselerden biri de Ali (a.s.) idi. [9]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Peygamber, kendi g&ouml;revi olan ilahi daveti duyurmak i&ccedil;in Taif&#39;e ve Mekke&#39;nin etrafındaki diğer b&ouml;lgelere gittiğinde, Peygamber tek kalmasın ve muhtemel zorluklar ve sıkıntılarda yardım etsin diye onun yanında giden de Ali idi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;şrikler, Peygamber&#39;in tebliği baskısında kalıp Resulullah (s.a.v.) davetine devam ettiği takdirde kendi g&uuml;&ccedil;lerini kaybedeceklerini anlayınca Peygamber&#39;i &ouml;ld&uuml;rmek i&ccedil;in bir komplo d&uuml;zenlediler. Resulullah&#39;ın (s.a.v.) fedakar dostu Ali (a.s.), Peygamber ile birlikte bu komploya karşı koymak i&ccedil;in fedakarlık gerektiren bir plan hazırladılar. Ali (a.s.) Peygamber&#39;e o kadar aşık idi ki Resulullah&#39;ı (s.a.v.) tehlikeden kurtarmak i&ccedil;in kendini tehlikeye atmayı canı g&ouml;n&uuml;lden kabullendi. Peygamber Medine&#39;ye hicret ettiği zaman halkın Peygamber&#39;e en yakını Ali (a.s.) olduğundan, emanetleri sahiplerine tes-lim etmek vazifesine ilaveten, m&uuml;şriklerin tehdidine maruz kalan Peygamber&#39;in ailesini de birka&ccedil; g&uuml;n sonra alıp Medinet-&uuml;n Nebi&#39;ye doğru yola d&uuml;şt&uuml;. Peygamber ise kardeşi Ali (a.s.) ile birlikte Medine&#39;ye girmek i&ccedil;in Ali (a.s.) gelinceye kadar Yesrib&#39;in yakınında onu bekledi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu bağlılık Ali&#39;nin (a.s.), Resulullah&#39;ın (s.a.v.) kızı Fatıma Zehra (a.s.) ile evlenmesiyle daha da k&ouml;k saldı. Bu m&uuml;barek evliliğin semeresi de, Peygamber&#39;in b&uuml;t&uuml;n v&uuml;cuduyla sevdiği ve onlara &quot;kendi evladım&quot; diye hitap ettiği kimseler oldu.[10]&nbsp; Bunun nedeni sırf Fatıma (a.s.) değil, Ali&#39;nin (a.s.) de katkısı vardı. &Ccedil;&uuml;nk&uuml; Peygamber kendisini ve Ali&#39;yi (a.s.) bir ağa&ccedil;tan ve başkalarını ise diğer, farklı ağa&ccedil;lardan biliyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Aişe&#39;den &quot;Resulullah&#39;ın (s.a.v.) yanında halkın en sevilenleri kim idi?&quot; diye sorulunca ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Erkeklerden Ali ve kadınlardan ise Fatıma&#39;ydı.&quot; [11]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;nin (a.s.) evi Resulullah&#39;ın (s.a.v.) evine &ouml;yle yakın idi ki Abdullah b. &Ouml;mer bunu, Ali&#39;nin (a.s.) Peygamber (s.a.v.) ile &ccedil;ok &ccedil;ok yakın bağlılığına bir şahit olarak telakki ediyordu.[12]&nbsp; Zeyd b. Sabit, Ali (a.s.) ile olan onca muhalefetine rağmen bu bağlılığı kabul ediyordu. [13]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam&#39;ın Sadr-ı İslam&#39;daki savaşlara katılması hakkında yeterince s&ouml;z s&ouml;ylenmiştir. Bedir, Uhud, Hendek ve daha sonraları ger&ccedil;ekleşen Huneyn savaşı, İmam&#39;ın fedakarlık, şehamet, (akıl ve zeka ile birlikte olan cesaret) ve candan ge&ccedil;mişliği ile dolu sahnelerdir. Bedir savaşında m&uuml;şriklerin &ouml;l&uuml;lerinden yarısını O &ouml;ld&uuml;rd&uuml;. Uhud savaşında &ccedil;oğu m&uuml;sl&uuml;manlar meydandan ka&ccedil;malarına rağmen Ali (a.s.) başka birka&ccedil; kişi ile Resulullah&#39;ın (s.a.v.) yanında kalıp O&#39;nu ve İslam&#39;ı korudular. Hendek savaşında Amr b. Abdivud&#39;u &ouml;ld&uuml;rmekle cinlerin ve insanların ibadetinin sevabı kadar kendi sevabını artırdı ve &ccedil;oğu savaşlarda İslam ordusunun bayraktarı Ali (a.s.) idi. [14]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;nin (a.s.) Peygamber&#39;in yanındaki yaşantısı hakkında bilgisi olan biri, O&#39;nun İslam&#39;ı yaşatmak ve yaymak uğrunda nice zahmetlere katlandığını iyice anlayabilir. Evet, İslam&#39;ı ve Peygamber&#39;i korumak i&ccedil;in halkın arasında en &ccedil;ok &ccedil;aba sarf eden sadece Ali, babası Ebu Talib ve kardeşi Cafer idi. [15]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Savaşlarda Ali&#39;nin (a.s.) g&ouml;sterdiği yiğitlik o derede idi ki bazı araplar &quot;Ali&#39;nin (a.s.) aralarında bulunduğu bir grup bize saldırdığında biz birbirimize vasiyetimizi ediyorduk&quot; diyorlardı.&nbsp; [16]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ahmet b. Hanbel Ali&#39;yi (a.s.) vasfetmek istediğinde ş&ouml;yle diyordu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; <strong>&quot;Ali&#39;den başka (a.s.) hi&ccedil;bir sahabe sahih senet ve yollarla Peygamber&#39;den (s.a.v.) fazilet nakletmemiştir.&quot; [17]</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Aynı şekil d&ouml;rt Ehl-i S&uuml;nnet mezheplerinden birinin imam ve &ouml;nderi olan ve Ehl-i S&uuml;nnetin yanında değer verilecek bir ilm&icirc; şahsiyete sahip bulunan Ahmet b. Hanbel&#39;in yanında Ali (a.s.) ile diğer halifeler arasında mukayese edildiğinde ş&ouml;yle diyordu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Ebu Talib&#39;in oğlu ile kimse kıyaslanmaya layık değildir.&quot; [18]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hanbelilerin imamı tarafından tefsir edilen İmam Ali&#39;nin (a.s.) faziletlerinden birini nakletmek yerinde olur. Muhammed b. Mansur et-T&ucirc;si ş&ouml;yle diyor: Ahmet b. Hanbel&#39;in yanında idik; bu anda biri ondan sordu: &quot;Ali&#39;nin (a.s.) s&ouml;ylediği rivayet edilen &quot;Ben cennetle cehennemi b&ouml;lenim&quot; hadisi hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;z nedir?&quot;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmet <strong>&quot;Neden inkar ediyorsunuz? Peygamber&#39;in (s.a.v.) Ali (a.s.) hakkında &quot;M&uuml;minden başka biri seni sevmez, m&uuml;nafıktan başkası da sana d&uuml;şmanlık beslemez&quot; buyurduğu hadisi kendimiz de rivayet etmemiş miyiz?&quot;, dedi.</strong></p>\n\n<p>\n	<strong>Dedik: &quot;Evet&quot;. Dedi: &quot;M&uuml;minin yeri neredir?&quot; Dedik: &quot;Cennet&quot;. Dedi: &quot;M&uuml;nafık nasıl?&quot; Dedik: &quot;Cehennem&quot; Dedi: &quot;O halde Ali (a.s.) cennet ile cehennemi b&ouml;lendir&quot;. [19]</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Daha sonraları Beni &Uuml;meyye bu fazileti nakletmeyi yasakladı ve sadece &ccedil;ok az kimseler bunu nakletmeye c&uuml;ret edebiliyordu. Emevi h&uuml;k&uuml;mdarlarından olan &Ouml;mer b. Abdul Aziz&#39;in babası Abdul Aziz oğluna, &quot;Eğer bu eşek millet bizim Ali&#39;nin hakkında bildiklerimizi bilselerdi, onlardan iki kişi bile bize uymazlardı&quot; diyordu.[20]</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	--------------------------------------------------------------</p>\n\n<p>\n	&nbsp;&nbsp;[1]- Nehc-&uuml;l Belağa-Hutbe: 190, Tesnif-i Nehc-&uuml;l Belağa, s: 355.</p>\n\n<p>\n	&nbsp; [2]- Hutbe: 195, Tesnif-i Nehc&uuml;l Belağa, s: 357.</p>\n\n<p>\n	&nbsp; [3]- Nehc-&uuml;l Belağa, Hutbe: 208.</p>\n\n<p>\n	&nbsp; [4]- Hayat-us Sahabe, c: 1, s: 559.</p>\n\n<p>\n	&nbsp; [5]- Et-Teratib-ul İdariyye, c: 1, s: 58-59.</p>\n\n<p>\n	&nbsp; [6]- Ensab-ul Eşraf, c: 1, s: 98, Mahmudi&#39;nin tahkiki/M&uuml;sennef-i Abdurrezzak, c: 10, s: 141.</p>\n\n<p>\n	&nbsp; [7]- Ensab-ul Eşraf, c: 1, s: 98.</p>\n\n<p>\n	&nbsp; [8]- Ensab-ul Eşraf, c: 1, s: 99.</p>\n\n<p>\n	&nbsp; [9]- El-Mi&#39;yaru vel-M&uuml;vazene, s: 88.</p>\n\n<p>\n	&nbsp; [10]- Beni &Uuml;meyye ve Beni Abbas sonraları bunu inkar ettiler... el-Hayat-us Siyasiyye lil-İmam-il Hasan (a.s.) bkz.</p>\n\n<p>\n	&nbsp; [11]- Tarih-i C&uuml;rcan, s: 218/Rabi&#39;ul Ebrar, c: 1, s: 821.</p>\n\n<p>\n	&nbsp; [12]- Ensab-ul Eşraf, c: 2, s: 180-181.</p>\n\n<p>\n	&nbsp; [13]- M&uuml;sennef-i Abdurrazzak, c: 10, s: 141/Futuh-u İbn-i A&#39;sem, c: 2, s: 165.</p>\n\n<p>\n	&nbsp; [14]- Hayat-us Sahabe, c: 2, s: 514-515/Ensab-ul Eşraf, c: 2, s: 91-94.</p>\n\n<p>\n	&nbsp; [15]- İbn-i Ebil-Hadid&#39;in Şerh-i Nehc-ul Belağası, c: 7, s: 174.</p>\n\n<p>\n	&nbsp; [16]- Rabi&#39;ul-Ebrar, c: 3, s: 319.</p>\n\n<p>\n	&nbsp; [17]- Menakib-i Ahmet b. Hanbel, l-ibn-il c&ucirc;zi, s: 160-163/İbn-i Ebi Ya&#39;li&#39;nin &quot;Tabakat-ul Hanabile&quot;si, c: 1, s: 319.</p>\n\n<p>\n	&nbsp; [18]- İbn-i C&uuml;zi&#39;nin telif ettiği, Menakib-i Ahmet b. Hanbel, s: 160-163.</p>\n\n<p>\n	&nbsp; [19]- İbn-i Ebi Ya&#39;li&#39;nin &quot;Tabakat-ul Hanabile&quot;si, c: 1, s: 320, &quot;Seni ancak m&uuml;min sever&quot; hadisi Emir-ul M&uuml;minin Ali&#39;nin (a.s.) faziletini bildiren m&uuml;tevatir hadislerdendir. Rabi&#39;u-l Ebrar, c: 1, s: 488 bkz.</p>\n\n<p>\n	&nbsp; [20]- Zimahşeri&#39;nin&nbsp; Rabi&#39;u-l Ebrarı, c: 1, s: 499.</p>','İmam Ali (as) Peygamber\'in (saa.) Yanında','','publish','closed','open','','imam-ali-as-peygamberin-saa-yaninda','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2741',0,'post','',0),(2742,1,'2020-05-08 13:18:14','2020-05-08 10:18:14','<p>\n	&ldquo;Hz. Ali (a.s)&rdquo; Kabe&rsquo;nin i&ccedil;inde d&uuml;nyaya gelmiş Allah&rsquo;ın y&uuml;z&uuml;n&uuml; kerim kıldığı bir insan,</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s)&rdquo;, Peygambere iman getirmiş ilk insan,</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s)&rdquo;, puta tapmayan, şirke d&uuml;şmemiş eşsiz bir insan,</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s)&rdquo;, Resulullahın kendisi hakkında; &ldquo;Ali hakla beraberdir hak da Aliyle beraber, Ali Kur&rsquo;an ile beraberdir Kur&rsquo;an da Aliyle beraberdir&rdquo; dediği tek insandır.</p>\n\n<p>\n	&ldquo;Namaz&rdquo;, dinin direği olarak belirtilen ilahi vecibe,</p>\n\n<p>\n	&ldquo;Namaz&rdquo;, m&uuml;&rsquo;minin miracı,</p>\n\n<p>\n	&ldquo;Namaz&rdquo;, kulun yaradanıyla sohbeti, kulu Allah yaklaştıran en b&uuml;y&uuml;k ibadet,</p>\n\n<p>\n	&ldquo;Namaz&rdquo;, sırlarla dolu ancak yalnız hakikat ve hikmeti anlaşılınca yerine getirilebilen bir farz.</p>\n\n<p>\n	&ldquo;Hz.Ali&rdquo; ve &ldquo;Namaz&rdquo; gibi hakikatleri hakkıyla beyan etmek en zor konulardan biridir; ne İmam Ali&rsquo;yı gerektiği gibi tanımak ve tanıtmak m&uuml;mk&uuml;nd&uuml;r, ne de ilahi farize olan &ldquo;Namazın&rdquo; felsefe ve hikmetini beyan etmek. Bu iki y&uuml;ce hakikatin her birisini beyan etmede aciz kalınırken bu ikisi birleşdiği zaman -ki akıl sahiplerinin aklının idrak edemeyeceği, ariflerin kalbi şuhudla ulaşamıyacağı bir mana kazanır kendisine- onu anlatmaya &ccedil;alışmak yanlış olur. Yani &ldquo;Hz. Ali&rsquo;nin Namazının &ldquo; ger&ccedil;eğini anlamak i&ccedil;in ne akıl ehlinin aklı yeterlidir, ne de irfan ehlinin irfanı, ne alimlerin ilmi yeterlidir ne de abidlerin ibadeti. Hi&ccedil; kimse İmam Ali&rsquo;nin namaz kıldığı zamanki durumunu; tekbir s&ouml;ylediği zaman masivellahtan kopup huzu ve huşu i&ccedil;inde Rabbinin huzuruna varışını, o andaki ruh halini beyan edemez. Namaz dışında dahi devamlı kendisini Allah&rsquo;ın huzurunda g&ouml;ren Hz.Ali&rsquo;nin namazdaki halini anlamak m&uuml;mk&uuml;n m&uuml;?</p>\n\n<p>\n	&nbsp;&nbsp; Namaza olan aşkını beyan ediyor Hz.Ali (a.s.) , &ldquo;Resulullah&rsquo;tan bakşa kimse benden &ouml;nce namaz kılmamıştır&rdquo;s&ouml;z&uuml;yle. Namaza durduğu andaki halini tefsir etmekde m&uuml;mk&uuml;n değil, namaz ne kadar sırlarla dolu bir ibadettir ki o anda İmamı tanımak m&uuml;mk&uuml;n olmuyor.</p>\n\n<p>\n	&nbsp;&nbsp; Hz.Ali (a.s.), namaz i&ccedil;in abdest alırken v&uuml;cudunda hafif bir titreme başlardı Rabbin huzuruna &ccedil;ıkmanın verdığı aşk ile. Mihrabda ibadete başladığında ilahi azametin korkusu b&uuml;t&uuml;n v&uuml;cudunu sarar kendisinden ge&ccedil;erdi, secdeleri uzatır akıttığı g&ouml;zyaşları seccadesini ıslatırdı.Hz. Ali&rsquo;nin namazdaki hali; kendisinden ge&ccedil;mesi, secdelerde ağlaması, huzu ve huşu ile masivellahtan kopup Rabbine y&ouml;nelmesi asırlardır arif ve abidlerin hen&uuml;z idrak edemedikleri akıl sahiplerinin hikmetini anlayamadıkları bir mesledir.</p>\n\n<p>\n	&nbsp; Savaşların birinde İmamın mubarek ayağına bir ok isabet ediyor, oku &ccedil;ıkarmak &ccedil;ok acı vereceğinden ne yapacaklarını şaşırıyorlar, Hz.Zehra&rsquo;nın teklifiyle, İmam namaz kıldığı zaman oku ayağından &ccedil;ıkarıyorlar, Hz.Ali (a.s.) namazda akıl, kalb ve b&uuml;t&uuml;n varlığıyla &ouml;yle rabbine y&ouml;nelmiş, yaradanla sohbet aşkı O&rsquo;nu &ouml;yle mest eylemiş ki oku ayağından &ccedil;ıkardıklarını dahi fark etmiyor, namaz bittikten sonra kendisine oku &ccedil;ıkardıklarını s&ouml;yl&uuml;yorlar. Bunu anlamak m&uuml;mk&uuml;n değil, namazın azametini ve hikmetini anlamış onu hakikatiyle yerine getiren Hz.Ali ancak anlayıp beyan edebilir.</p>\n\n<p>\n	&nbsp; Diğer taraftan namazdayken İmamın fakire y&uuml;z&uuml;ğ&uuml;n&uuml; sadaka olarak vermesi anlaşılması g&uuml;&ccedil; konulardan diğer biridir.Ebuzer anlatıyor: &ldquo;Birg&uuml;n Resulullah ile birlikte camide namaz kılıyorduk, bir fakir camiye girip halkdan yardım istedi, kimse yardımda bulunmayınca ellerini g&ouml;ky&uuml;z&uuml;ne kaldırıp ş&ouml;yle dua etmeye başladı: &ldquo;İlahi şahid ol ben peygamberinin camisinde yardım istedim kimse bana yardımda bulunmadı&rdquo;, Ali (a.s.) rukudaydı eliyle parmağındaki y&uuml;z&uuml;ğ&uuml; işaret ederek gelip onu almasını istedi, fakir gelip Hz.Ali&rsquo;nin parmağından y&uuml;z&uuml;ğ&uuml; alıp camiden ayrıldı.</p>\n\n<p>\n	&nbsp; Resulullah namaz bittikten sonra ş&ouml;yle dua etti: &ldquo;İlahi! Kardeşim Musa senden diledi ki, onun ruhunu y&uuml;celtip işlerini kolaylaştırasın, halk s&ouml;ylediklerini anlasın diye beyanını g&uuml;&ccedil;lendiresin ve g&uuml;c&uuml;n&uuml; artırman ve kuvvetli kılman i&ccedil;in kardeşi Harun&rsquo;u vezir ve yardımcısı yapasın. İlahi! Ben, Muhammed senin se&ccedil;ilmiş peygamberinim,g&ouml;ğ&uuml;s&uuml;m&uuml; a&ccedil; genişlet ,işlerimi kolaylaştır, benden sonra arkamın g&uuml;&ccedil;l&uuml; ve kuvvetli olması i&ccedil;in ehlibeytimden Ali&rsquo;yi vezir ve vasim karar kıl&rdquo;, Resulullahın bu duası biter bitmez Cebrail gelip şu ayeti nazil etti: &ldquo;Sizin veliniz ancak Allah, O&rsquo;nun Resul&uuml; ve namaz kılan ve ruku halindeyken zekat (sadaka) veren m&uuml;minlerdir.&rdquo;[1]</p>\n\n<p>\n	&nbsp; Hz.Ali&rsquo;nin namaza verdiği &ouml;nem hayatının her alanında g&ouml;r&uuml;lmektedir, İbn-i Abbas anlatıyor:&nbsp; Sıffeyn savaşında &ccedil;atışmaların şiddetli olduğu g&uuml;nlerden birinde Ali&rsquo;nin sık sık g&ouml;ky&uuml;z&uuml;ne g&uuml;neşin battığı y&ouml;ne baktığını g&ouml;rd&uuml;m, sordum: &ldquo;Ya Ali ! o taraftan bir korkun mu var, d&uuml;şman o taraftan saldırır diye bir endişen mi var?&rdquo; Ali buyurdu: &ldquo;Hayır, ben namaz vaktinin girip girmediğine bakıyorum?&rdquo;</p>\n\n<p>\n	&nbsp; Kahramanlığı, yiğitliği dillere destan olmuş İmam Ali savaş anında bile namazın ne denli &ouml;nemli olduğunu vurguluyor.</p>\n\n<p>\n	&nbsp; Allah, emirelm&uuml;minin Hz.Ali&rsquo;nin namaza olan aşkını, Allah&rsquo;a olan itaat ve bağlılığını&nbsp; bildiğinden İmam Ali&rsquo;nın m&uuml;sl&uuml;manların kıblesi olan herg&uuml;n beş defa y&ouml;neldikleri Kabe&rsquo;de d&uuml;nyaya gelmesini irade etmiştir. Yine Hz.Ali namaza olan aşkı, O&rsquo;nun Kufe camisinde namaz kılarken şehadet şerbeti i&ccedil;ip &ccedil;ok arzuladığı Rabbine kavuşmasına vesile oluyor.</p>\n\n<p>\n	&nbsp; Allah c&uuml;mlemize şefaatini nasip eylesin.....&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Maide / 55.</p>','İmam Ali ve Namaz','','publish','closed','open','','imam-ali-ve-namaz','','','2020-05-08 13:18:14','2020-05-08 10:18:14','',0,'http://islamex.com/?p=2742',0,'post','',0),(2743,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Hasan Işık/Ehl-i Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	&ldquo;Sana ilim geldikten sonra, bu hususta seninle kim tartışacak olursa, de ki: &ldquo;Gelin oğullarımızı, oğullarınızı; kadınlarımızı, kadınlarınızı; nefsimizi ve nefsinizi &ccedil;ağıralım, sonra l&acirc;netleşelim de, Allah&#39;ın l&acirc;netinin yalancılara olmasını dileyelim.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<h2>\n	Hz. Ali&rsquo;nin şahsiyetini tanımanın zorluğu</h2>\n\n<p>\n	Hz. Ali <em>(Allah&#39;ın selamı ona olsun) </em>hakkında konuşmak, onun sonsuz şahsiyeti hususunda s&ouml;z s&ouml;ylemek olduk&ccedil;a zor ve hatta imkansız bir şeydir. &Ccedil;&uuml;nk&uuml; Hz. Ali&rsquo;nin şahsiyeti hususunda konuşmanın gerekli &ouml;n koşulu şahsiyetini tanımadır. Bu &ouml;n koşul olmadığı takdirde ise onun şahsiyeti hakkında konuşmak da m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	Kainatın efendisi; yaratılışın &ouml;z&uuml; ve &ouml;zeti, b&uuml;t&uuml;n fazilet ve kemallerin sahibi Hz. Peygamber <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun)</em> Hz. Ali&rsquo;ye hitaben ş&ouml;yle buyurmuştur: &ldquo;Ey Ali, seni Allah&rsquo;tan ve benden başka hi&ccedil; kimse hakkıyla tanıyamamıştır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Peygamber&rsquo;in bu s&ouml;z&uuml; bir haber niteliğindedir ve var olan bir ger&ccedil;eği bildirmektedir. Yani Ali <em>(Allah&#39;ın selamı ona olsun)</em>&nbsp; hakkında y&uuml;zeysel bilgiler ve tanımlar var olmuştur ve de olacaktır. Ama Ali&rsquo;nin <em>(Allah&#39;ın selamı ona olsun)</em> varlık ger&ccedil;eği hakkındaki bilgi Peygamber (s.a.a) dışındaki hi&ccedil; kimse i&ccedil;in m&uuml;mk&uuml;n olmamıştır.</p>\n\n<p>\n	Ali (a.s) hakkında ger&ccedil;ek bir bilginin m&uuml;mk&uuml;n olamayışının sebebi fazilet ve kemalleri kavramanın o kemalleri elde etmeye bağlı oluşudur. &Ouml;rneğin: İlim insan i&ccedil;in bir kemaldir. Dolayısıyla insan ilim sahibi olmadık&ccedil;a ilmin ger&ccedil;eğini anlayamaz. Diğer insani kemaller de ilime benzer bir konuma sahiptir. Ali (a.s)&rsquo;ın şahsiyetinin &uuml;st&uuml;nl&uuml;ğ&uuml; ilahi bir &uuml;st&uuml;nl&uuml;kt&uuml;r ve bu &uuml;st&uuml;nl&uuml;klerden mahrum insan asla o faziletleri algılayamaz. Nitekim Gazali ş&ouml;yle demiştir: &ldquo;&hellip;Faziletin ger&ccedil;eği y&uuml;ce Allah katında fazilet olan şeydir. Bundan ise Resulullah (s.a.a) dışında hi&ccedil; kimse haberdar olamaz.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ebu Hamit Gazali&rsquo;den nakledilen bu s&ouml;z&uuml;n iki &ouml;nemli ve &uuml;zerinde d&uuml;ş&uuml;n&uuml;lmesi gereken n&uuml;ktesi vardır:</p>\n\n<p>\n	1- Gazali, sadece Y&uuml;ce Allah katında fazilet olan şeyi fazilet kabul ediyor. Faziletin hakikatinden yoksun ama sadece adı fazilet olan şeyler fazilet değildir. Fazilet sadece Allah&rsquo;ın fazilet bildiği şeylerdir.</p>\n\n<p>\n	2- Allah katında fazilet olan şeyler de, Peygamber (s.a.a) dışında hi&ccedil; kimse tarafından bilinemez. Peygamber dışında hi&ccedil; kimsenin bilememesinin sebebi de sıradan insanların o t&uuml;r faziletleri kavrama aracına sahip olmamasıdır. Lakin Peygamber vahiy aracılığı ile bu faziletlerden haberdardır.</p>\n\n<p>\n	Faziletleri tanıma ve bilmek beşer i&ccedil;in m&uuml;mk&uuml;n olmadığından dolayı o faziletlere sahip olan kimseleri de hakkınca tanımak ve bilmek m&uuml;mk&uuml;n değildir. Yani onların ger&ccedil;ek şahsiyetlerini tanıyabilmek imkansızdır ve beşeri g&uuml;c&uuml;n &uuml;st&uuml;nde bir olaydır. Nitekim İmam Humeyni Birinci <em>Nehc&rsquo;&uuml;l-Belağa</em> Konferansı&rsquo;na g&ouml;nderdiği mesajda ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz Ali b. Ebi Talib&rsquo;in şahsiyeti hususunda onun tanınmayan ger&ccedil;eği hakkında konuşuyoruz veya kendi kısır bilgimizi dile getiriyoruz. Ali b. Ebi Talib d&uuml;nyevi ve m&uuml;lki bir insan mıdır ki d&uuml;nyadakiler onun hakkında konuşabilsin? Hakeza sadece melekuti bir varlık mıdır ki melekut ehli onu değerlendirebilsin. İrfan Ehli onun hakkında sadece kendi irfan d&uuml;zeyleri; filozof kimseler de sadece kendi ilimleri sınırı dışında ne ile onu tanıyarak bize tanıtabilirler? Bilginler, fazilet ehli, arifler ve filozoflar b&uuml;t&uuml;n değerli bilgileri ve faziletlerine rağmen, hakkın tam cilvesi olan Ali (a.s)&rsquo;dan kavradıkları bilgi sadece kendi perde arkasında kalan varlıklarına yerleştirebildikleri ve sınırlı benliklerinin aynasına yansıttıkları şeydir. Hz. Ali ise bunlardan apayrı bir şeydir. O halde en iyisi bu vadiden ge&ccedil;ip gidelim.&rdquo;</p>\n\n<p>\n	İmam Humeyni&rsquo;nin filozof ve ariflerin bilgisinin &ccedil;ok sınırlı Hz. Ali (a.s)&rsquo;ın erişilemez bir şahsiyetini tanımada kusurlu olduğunu beyan eden bu s&ouml;zleri de Hz. Ali (a.s)&rsquo;ın ger&ccedil;ek şahsiyetini tanımanın sıradan insanların g&uuml;c&uuml;n&uuml;n &uuml;st&uuml;nde olduğunu g&ouml;stermektedir. Peygamber (s.a.a)&rsquo;in, &ldquo;Ey Ali, ben ve Allah dışında seni hi&ccedil; kimse hakkıyla tanıyamamıştır.&rdquo; hadisi de bu manayı ifade etmektedir. Yani Ali&rsquo;yi tanımak beşeri g&uuml;c&uuml;n &ouml;tesinde bir olaydır; yoksa insanların Ali&rsquo;yi tanımak istemeyişi s&ouml;z konusu değildir. Belki de Ali&rsquo;nin bu sonsuz şahsiyetini tanımak m&uuml;mk&uuml;n olmadığı i&ccedil;in bazıları kendi sığ d&uuml;ş&uuml;ncelerini ortaya koyarak Ali&rsquo;yi Resulullah&rsquo;ın diğer ashabıyla mukayese etmiş ve bazıları da onlarla eşit demişlerdir. Hatta bazıları Peygamber&rsquo;in bazı ashabını Ali (a.s)&rsquo;dan &uuml;st&uuml;n kabul etmişlerdir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Halbuki Ali (a.s) nur ve feyiz almaya kabiliyeti olan temiz insanların aldatılmasını &ouml;nlemek i&ccedil;in kendisinin Peygamber&rsquo;in diğer ashabıyla eşit tutulmasına itiraz etmiştir. Nitekim ş&ouml;yle buyurmuştur: <em>&ldquo;İkinci halife &ouml;l&uuml;m d&ouml;şeğinde hilafeti bir grupta karar kıldı ve beni de şura ashabıyla aynı derecede d&uuml;ş&uuml;nd&uuml;. Allah&rsquo;ım bu şura hakkında senden yardım dilerim. Ne kadar ilgin&ccedil; nasıl olur da benim birincisine olan &uuml;st&uuml;nl&uuml;ğ&uuml;m hakkında şek ederler ve b&ouml;ylece beni şura ashabıyla denk kabul ederler!&rdquo; </em></p>\n\n<p>\n	Hz. Ali bu s&ouml;z&uuml;nde sadece şura ashabıyla denk tutulmasına itiraz etmekle kalmamış, kendi &uuml;st&uuml;nl&uuml;ğ&uuml; hususunda da şek edilmesini şaşkınlıkla karşılamıştır. Ardından sonsuz varlığını nitelendirirken ş&ouml;yle buyurmuştur: <em>&ldquo;İlim ve fazilet benden akar, d&uuml;ş&uuml;nce kuşları doruklarıma ulaşamaz.&rdquo;</em></p>\n\n<p>\n	Ali&rsquo;nin sonsuz makamı hususunda en g&uuml;zel s&ouml;z, s&ouml;zlerin en se&ccedil;kini ve yetkini olan Allah&rsquo;ın Ali hakkındaki s&ouml;z&uuml;d&uuml;r, ger&ccedil;i Ali canlı Kur&rsquo;an&rsquo;dır; ve bu y&uuml;zden Ali&rsquo;yi tanımak Kur&rsquo;an&rsquo;ı anlamak ve Kur&rsquo;anı anlamak da Ali&rsquo;yi tanımaktır. Ali hakkında bir&ccedil;ok ayet nazil olmuştur. Bu makalede de <em>M&uuml;bahale ayeti</em> olarak da bilinen Al-i İmran suresi 61. Ayetinin sadece Ali (a.s)&rsquo;ın y&uuml;ce makamıyla ilgili b&ouml;l&uuml;m&uuml;n&uuml; ele almaya &ccedil;alışacağız.</p>\n\n<h2>\n	M&uuml;bahale ayeti<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong>[5]</strong></a></h2>\n\n<p>\n	M&uuml;bahale ayeti İslam alimlerinin naklettiği &uuml;zere Ehli Beyt (a.s) hakkında nazil olmuştur. Nitekim bir rivayette ş&ouml;yle yer almıştır: &ldquo;Bu ayet nazil olup, &ldquo;De ki, gelin &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı &ccedil;ağıralım&hellip;&rdquo; diye buyurunca Resulullah, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i &ccedil;ağırıp ş&ouml;yle buyurdu: <em>&ldquo;Allah&rsquo;ım bunlar benim ehlimdir.&rdquo;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Tirmizi, Beyhaki, Suyuti, İbn-i Hacer Askalani, İbn-i Munzir, Hakim, İbn-i Bitrik ve diğer bir&ccedil;ok b&uuml;y&uuml;k Ehli S&uuml;nnet muhaddisleri de m&uuml;bahale ayetinin Ehli Beyt hakkında nazil olduğunu belirtmişlerdir.</p>\n\n<p>\n	Hakeza Şii ve S&uuml;nni muhaddislerinin naklettiği ve Hz. Ali&rsquo;nin &Ouml;mer&rsquo;in se&ccedil;tiği altı kişilik şuradaki konuşması olan &ldquo;M&uuml;naşede&rdquo; hadisinde de Ali (a.s) uzun bir a&ccedil;ıklamadan sonra kendisini Resulullah&rsquo;ın nefsi olarak nitelemiştir. İbn-i Hacer Askalani <em>Sevaik&rsquo;ul-Muhrika</em> kitabında m&uuml;naşede hadisini b&uuml;y&uuml;k Ehli S&uuml;nnet muhaddisi Dar-u Kutni&rsquo;den şu şekilde rivayet etmiştir: Ali (a.s) şura g&uuml;n&uuml; şura &uuml;yelerine delil getirerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Allah i&ccedil;in s&ouml;yleyin, aranızda yakınlık a&ccedil;ısından Resulullah&rsquo;a benden daha yakın olanınız var mıdır? Aranızda benden başka Resulullah&rsquo;ın kendi nefsi saydığı, &ccedil;ocuklarını kendi &ccedil;ocuğu kabul ettiği ve kadınlarını da kendine isnat ettiği başka bir kimse var mıdır?&rdquo; orada olanlar hep bir ağızdan, &ldquo;Hayır vallahi&rdquo; dediler.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Şeyh Mufid&rsquo;in Fusul&rsquo;ul-Muhtare kitabında rivayet ettiğine g&ouml;re Me&rsquo;mun İmam Rıza (a.s)&rsquo;a bir g&uuml;n ş&ouml;yle dedi: &ldquo;Kur&rsquo;an&rsquo;ın da işaret ettiği Emir&rsquo;el M&uuml;minin Ali&rsquo;nin en b&uuml;y&uuml;k faziletlerinden birini bana s&ouml;yle.</p>\n\n<p>\n	İmam Rıza (a.s) ş&ouml;yle buyurdu: &ldquo;Hz. Ali&rsquo;nin en b&uuml;y&uuml;k fazileti M&uuml;bahale ayetinde zikredilen fazilettir. Bu ayette peygamber (s.a.a) Ali (a.s)&rsquo;ı Hıristiyanlarla m&uuml;bahale etmeye (lanetleşmeye) &ccedil;ağırmış ve Y&uuml;ce Allah&rsquo;ın h&uuml;km&uuml;yle Ali (a.s) Resulullah (s.a.a)&rsquo;in nefsi olarak adlandırılmıştır. Allah&rsquo;ın yaratıklarından hi&ccedil; kimse Resulullah (s.a.a)&rsquo;den daha &uuml;st&uuml;n olmadığına g&ouml;re Allah&rsquo;ın h&uuml;km&uuml; gereği Resulullah (s.a.a)&rsquo;in nefsi olarak adlandırılan Hz. Ali (a.s) da herkesten daha faziletli ve &uuml;st&uuml;nd&uuml;r.&rdquo;</p>\n\n<p>\n	Memun tartışmak i&ccedil;in ş&ouml;yle dedi: &ldquo;Resulullah&rsquo;ın nefsi olan kimse m&uuml;bahaleye &ccedil;ağrılmış olamaz. &Ccedil;&uuml;nk&uuml; bu takdirde Peygamber kendisini davet etmiştir; başkasını değil. &ldquo;Nefislerimiz&rdquo;den maksat bizzat Peygamberdir; başkası değil.&rdquo;</p>\n\n<p>\n	İmam Rıza (a.s) Memun&rsquo;a cevap olarak ş&ouml;yle buyurdu: &ldquo;Ey Memun bu s&ouml;ylediğin şey doğru değildir. &Ccedil;&uuml;nk&uuml; davet etmek başkasını &ccedil;ağırma s&ouml;z konusu olunca ge&ccedil;erlidir. Nitekim emreden insan da başkasına emrettiği takdirde emredicidir. Dolayısıyla davet&ccedil;i insan kendisini davet etmiş olamaz. Nitekim insan kendisine de emredemez. O halde m&uuml;bahalede Resulullah (s.a.a) Emir&rsquo;el M&uuml;minin Ali (a.s)&rsquo;dan başkasını davet etmediği i&ccedil;in Hz. Ali (a.s) Resululah&rsquo;ın nefsi olarak nitelendirilmiştir.&rdquo;</p>\n\n<p>\n	Memun İmam Rıza (a.s)&rsquo;ın cevabını dinledikten sonra ş&ouml;yle dedi: &ldquo;Bu cevabınıza karşı bir şey s&ouml;ylemek m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>&nbsp;</p>\n\n<p>\n	Şii ve S&uuml;nni m&uuml;fessirler m&uuml;bahale ayetinde ge&ccedil;en &ldquo;Nefisleriniz&rdquo; kelimesini kesin bir şekilde Ali (a.s)&rsquo;a intibak ettiğini a&ccedil;ıklamaktadırlar.</p>\n\n<p>\n	Şeyh Tebersi Mecme&rsquo;ul-Beyan&rsquo;da, Şeyh Eb&rsquo;ul-Futuh Razi, Revzat&rsquo;ul-Cinan&rsquo;da ve Allame Hilli Elfeyn kitabında m&uuml;fessirlerin m&uuml;bahale ayetinde ge&ccedil;en &ldquo;Nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s)&rsquo;ın olduğu hususunda icma ettiğini s&ouml;ylemişlerdir. M&uuml;fessirlerin bu konuda g&ouml;sterdikleri delil de &ldquo;Nefislerimiz&rdquo; kelimesinde sadece iki ihtimalin oluşudur:</p>\n\n<p>\n	1-Ya &ldquo;Nefislerimiz&rdquo; kelimesinden maksat bizzat Resulullah (s.a.a)&rsquo;dır.</p>\n\n<p>\n	2-Ya da maksat Resulullah&rsquo;ın nefsi kabul edilen başka bir kimsedir.</p>\n\n<p>\n	Birinci ihtimal doğru değildir. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) burada davet&ccedil;idir ve insan kendi kendini davet etmez. Bu normal bir şey değildir. &Ccedil;&uuml;nk&uuml; davet iki tarafın s&ouml;z konusu olduğu durumlarda ge&ccedil;erlidir. Tek taraflı davet olmaz. Birinin varlığı diğerinin de varlığını g&ouml;sterir. Davetin iki tarafı ise davet eden ve davet edilen kimsedir. Dolayısıyla bir insan hem davet edici hem de davet edilen olamaz. O halde ikinci ihtimal doğrudur. &ldquo;Nefislerimiz&rdquo; kelimesinden maksat Peygamber (s.a.a)&rsquo;den başkasıdır. Aksi takdirde davet olayı ger&ccedil;ekleşemez. &Ouml;te yandan bilindiği gibi m&uuml;bahale olayında Ali (a.s) dışında başka bir kimse yoktu. Hi&ccedil; kimse de Ali (a.s) eşi ve &ccedil;ocuklarından başka birilerinin m&uuml;bahale olayına katıldığını iddia etmemiştir. Bu y&uuml;zden m&uuml;fessirler &ldquo;Nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s)&rsquo;ın olduğu hususunda ittifak etmişlerdir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Dolayısıyla &ldquo;Nefisleriniz&rdquo; kelimesinden maksadın Ali (a.s) olmadığını iddia eden Reşit Rıza ve benzerlerinin iddiaları da doğru değildir. &Ccedil;&uuml;nk&uuml; onların bu iddiasını hi&ccedil;bir rivayet ve delil doğrulamamaktadır. Onların bu s&ouml;z&uuml; delilsizdir ve nefsani heveslerden kaynaklanmaktadır. Dolayısıyla itina etmemek gerekir.</p>\n\n<h2 align=\"center\">\n	M&uuml;bahale Ayetinin Ali&rsquo;nin Şahsiyetinin Sonsuzluğuna Delaleti</h2>\n\n<p>\n	Nakli ve edebi deliller esasınca m&uuml;bahale ayetinde ge&ccedil;en &ldquo;nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s) olduğunu kabul ettikten sonra bu ayetin Ali (a.s)&rsquo;ın şahsiyetini tanıttığını da s&ouml;ylemek gerekir. &Ccedil;&uuml;nk&uuml; m&uuml;bahale ayetinde sadece kendine &ouml;zg&uuml; bir nitelik ile nitelendirilmiştir. Hi&ccedil; kimse bu nitelik hususunda kendisi ile ortak değildir. B&uuml;t&uuml;n yaratılış aleminde Resulullah (s.a.a)&rsquo;in nefsi olarak adlandırılan tek kimse Ali (a.s)&rsquo;dır. Y&uuml;ce Allah Resul&uuml;ne Ali (a.s)&rsquo;ı nefsi olarak &ccedil;ağırmasını emretmiştir. Dolayısıyla bu ayet de Ali (a.s)&rsquo;ın sonsuz şahsiyetine ve hi&ccedil; kimsenin tasavvur dahi edemeyeceği y&uuml;ce makamına delalet etmektedir.</p>\n\n<p>\n	Şeyh Tusi m&uuml;bahale ayetinin Hz. Ali (a.s)&rsquo;ın y&uuml;ce şahsiyetine delaleti hususunda ş&ouml;yle diyor: &ldquo;Allah-u Teala onu Peygamber&rsquo;in nefsinin benzeri olarak adlandırdığı i&ccedil;in hi&ccedil; kimse fazilet ve &uuml;st&uuml;nl&uuml;k noktasında ona ulaşamaz.&rdquo;</p>\n\n<p>\n	Ger&ccedil;i Şeyh Tusi bu ayet hususunda Hz. Ali (a.s)&rsquo;ın b&uuml;t&uuml;n insanlardan mutlak olarak &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; a&ccedil;ıklamasına rağmen kendi c&uuml;mlesinde &ldquo;benzer&rdquo; kelimesini kullanmış ve Allah&rsquo;ın Hz. Ali (a.s)&rsquo;ı Peygamber (s.a.a)&rsquo;in nefsi değil; nefsinin benzeri karar kıldığını ifade etmiştir.</p>\n\n<p>\n	Dolayısıyla Şeyh Tebersi onun bu c&uuml;mlesini d&uuml;zelterek ş&ouml;yle diyor: &ldquo;M&uuml;bahale ayeti Hz. Ali (a.s)&rsquo;ın&nbsp; faziletinin sonsuzluğuna ve makamının y&uuml;celiğine delalet etmektedir. Hi&ccedil; kimsenin ulaşamayacağı bir makama ulaştığının delilidir. &Ccedil;&uuml;nk&uuml; Allah onu Resulullah&rsquo;ın nefsi karar kılmıştır. Bu da hi&ccedil; kimsenin erişemeyeceği y&uuml;ce bir makamı ifade etmektedir.&rdquo;</p>\n\n<p>\n	Ayrıca s&ouml;ylemek gerekir ki Hz. Ali (a.s)&rsquo;ın Resulullah (s.a.a)&rsquo;e yakınlığı tartışılmaz bir husustur. Biz burada Hz. Ali (a.s)&rsquo;ı Resulullah (s.a.a)&rsquo;e yakınlığının &ouml;l&ccedil;&uuml;s&uuml;n&uuml; tartışıyoruz.&nbsp; Bu ayet ise Hz. Ali (a.s) ile Resulullah (s.a.a)&rsquo;in insani kemaller ve şahsi &uuml;st&uuml;nl&uuml;kleri hususunda aralarında bir uzaklığın olmadığına delalet etmektedir. Aralarında hi&ccedil;bir sınır ve ayrılık s&ouml;z konusu değildir. Bu iki nurun eşitliği s&ouml;z konusu edilmiştir. Burada ariflerin şeyhi sayılan Şeyh-i Ekber Muhyiddin bin Arabi&rsquo;nin şu s&ouml;z&uuml;ne dikkat etmek gerekir:</p>\n\n<p>\n	&ldquo;Allah-u Teala&rsquo;nın iradesi alemleri yaratmak isteyince iradesinden bir hakikat v&uuml;cuda geldi. Arifler bu hakikate &ldquo;toz, filozoflar ise &ldquo;heyula&rdquo; (madde) demişlerdir. Bu hakikat salt kuvve ve kabiliyet idi. Alemde olan her şey o hakikatte kendi kuvvet ve kabiliyeti esasınca v&uuml;cut bulmuştur. Tıpkı i&ccedil;inde bir ışık bulunan ev gibidir. Evin her k&ouml;şesi o ışığa yakınlığı &ouml;l&ccedil;&uuml;s&uuml;nde aydınlanmıştır. O hakikatte v&uuml;cut bulmada &ldquo;Akıl&rdquo; olarak adlandırılan Muhammed&rsquo;in <em>(Allah&rsquo;ın selamı ona ve pak Ehli Beyt&rsquo;ine olsun)</em> hakikati dışında hi&ccedil;bir şey Allah&rsquo;a daha yakın değildir. O halde Muhammed b&uuml;t&uuml;n alemin efendisi ve v&uuml;cut aleminde ilk zuhur eden hakikattir. Onun v&uuml;cudu ilahi nurdan, &ldquo;toz&rdquo;dan ve t&uuml;mel hakikatten kaynaklanmıştır. Bu tozla Muhammed&rsquo;in zatı v&uuml;cuda gelmiş ve alemin dış ger&ccedil;eği ondan tecelli etmiştir. Peygamber (s.a.a)&rsquo;e en yakın olan kimse ise Ali bin Ebi Talib (a.s)&rsquo;dır. Ali (a.s) alem ve cihanın imamıdır ve b&uuml;t&uuml;n peygamberlerin esrarıdır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Muhyiddin Arabi&rsquo;nin bu s&ouml;z&uuml; de tefsir ve a&ccedil;ıklamaya muhta&ccedil;tır. İ&ccedil;inde d&uuml;ş&uuml;n&uuml;lmesi gereken bir&ccedil;ok husus vardır. Burada bizim faydalandığımız husus Ali (a.s)&rsquo;ın v&uuml;cudunun Peygamber (s.a.a)&rsquo;in v&uuml;cudundan hemen sonra yer alışıdır. Herkesin varlıksal derecesi onun makamını g&ouml;sterir. Peygamber (s.a.a) alemde zuhur eden ilk hakikattir. Dolayısıyla b&uuml;t&uuml;n alemin efendisidir. Ali (a.s)&rsquo;da Peygamber (s.a.a)&rsquo;den sonra yer almıştır o halde Peygamber dışında b&uuml;t&uuml;n insanların efendisidir. Belki de bu y&uuml;zden Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo; Buradaki &uuml;mmetten maksat insanlık kafilesi ve beşeriyet kervanıdır. Peygamber (s.a.a) ve Ali (a.s)&rsquo;da bu kervanın babalarıdır. Nitekim İmam Humeyni de ş&ouml;yle demiştir.&nbsp;&nbsp; B&uuml;t&uuml;n n&uuml;b&uuml;vvetler ve velayetler Resulullah&rsquo;in mutlak velayeti ve zati n&uuml;b&uuml;vvetinin g&ouml;lgesi mesabesindedir. Bu y&uuml;zden O&rsquo;ndan başkasına davet O&rsquo;ndan başkası i&ccedil;in dua ve O&rsquo;ndan başkasına ihsan s&ouml;z konusu değildir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;Rabbin, yalnız Kendisine tapmanızı ve ana babaya iyilik etmeyi buyurmuştur.&rdquo; İsra/23</p>\n\n<p>\n	Peygamber (s.a.a) de manevi babalardan biridir. Onunla ruhaniyette ittihat i&ccedil;inde bulunan Peygamber&rsquo;in halifesi de &uuml;mmetin babalarından biridir. Nitekim Peygamber de &ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo; diye buyurmuştur. Allah&rsquo;ın ihsan edilmesi h&uuml;km&uuml;n&uuml;n bir manası da Peygamber (s.a.a)&rsquo;e ihsan; anne babanın manalarından biri de Peygamber (s.a.a) ve Ali (a.s)&rsquo;ın baba oluşudur.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bir rivayette de İmam Hasan Askeri (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;En &uuml;st&uuml;n&nbsp; ve teşekk&uuml;r etmenize en layık anne babanız Muhammed (s.a.a) ve Ali (a.s)&rsquo;dır.&rdquo; Ali bin Ebi Talib (a.s) da Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu işittiğini s&ouml;ylemiştir: &ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Al-i İmran/61</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Meclisi<em>, Bihar&rsquo;ul-Envar</em>, /84</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Gazali, İhya 137</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Gazali, İhya 137; İbn-i Eb&rsquo;il-Hadid, Şerh c.1, s.7.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- M&uuml;bahale ayeti bu makalenin başında da zikrettiğimiz Al-i İmran suresinin 61. Ayetidir. &nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Sahih-i M&uuml;slim, c.15,s.176</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Meclisi, Bihar&rsquo;ul-Envar c.35, s.267</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> -Fusul/38</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> -Tusi, Tibyan, c.2, s.485; Şeyh Tebersi, Mecme&rsquo;ul-Beyan<em>, c.1, s.764;</em> <em>Razi,</em> Revzat&rsquo;ul-Cinan, c.2, s.382</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> -İbn-i Arabi, Futuhat, c.2,s.226-227</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> -İmam Humeyni, Ta&rsquo;likat 48</p>\n	</div>\n</div>','Hz. Resulullah ve İmam Ali','','publish','closed','open','','hz-resulullah-ve-imam-ali','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2743',0,'post','',0),(2744,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	&nbsp;&nbsp; Kur&#39;an-ı Kerim&#39;de b&uuml;t&uuml;n peygamberlerin Yaptığımıza karşılık insanlardan hi&ccedil;bir şey beklemiyoruz, bize Allah&#39;ın rızası yeter. buyurduğu s&ouml;ylenmekte, Resulullah&#39;a (s.a.a) ise &ouml;zel olarak Hak Teala hazretleri şu direktifi vermektedir:<br />\n	&nbsp;&nbsp;&nbsp; De ki: Sizden, yakın akrabalarımı sevip saymanızdan başka hi&ccedil;bir karşılık ve m&uuml;kafat beklemiyorum.(Ş&ucirc;ra, 23)<br />\n	&nbsp;&nbsp;&nbsp; Burada son derece ilgin&ccedil; bir nokta vardır. Diğer peygamberler hi&ccedil;bir karşılığı istemediği halde Allah Teala neden Resulullah&#39;ın (s.a.a) insanlardan Yakın akrabamı sevip sayın. gibi bir talepte bulunmasını emretmiştir?<br />\n	&nbsp;&nbsp;&nbsp; Bu sorunun cevabını yine Kur&#39;an veriyor:<br />\n	&nbsp;&nbsp;&nbsp; De ki: Sizden m&uuml;kafat ve karşılık olarak istediğim şey de aslında yine sizin i&ccedil;indir, yararı yine sizedir, benim Allah rızasından başka isteğim yoktur. (Sebe, 47)<br />\n	&nbsp;&nbsp;&nbsp; Ayette a&ccedil;ık&ccedil;a Karşılık olarak istediğim şey aslında bana değil, size yarayacak bir şeydir. buyrulmaktadır. S&ouml;ylenmek istenen şey şudur: Benim Ehl-i beytime besleyeceğiniz sevgi, sizi kemal ve tekam&uuml;le g&ouml;t&uuml;recek bir bağdır aslında. İsmini karşılık ve m&uuml;kafat koysam da ger&ccedil;ekte size benden ulaşacak olan nice hayırlardan biridir bu da! &Ccedil;&uuml;nk&uuml; Peygamberin Ehl-i beyti her nevi pislik, k&ouml;t&uuml;l&uuml;k ve olumsuzluktan arınmış, tertemiz kılınmışlardır.<br />\n	&nbsp;&nbsp;&nbsp; Hi&ccedil; ş&uuml;phesiz onları sevmek, insanoğluna, Hakka itaat ve faziletli olma gibi kazanımlar getirecektir; b&ouml;ylesine temiz ve g&uuml;nahtan arınmış bir Ehl-i beytin sevgisi elbette ki tıpkı hayat iksiri gibi etki g&ouml;sterecek ve bireyin kemal bulmasını sağlayacaktır.<br />\n	&nbsp;&nbsp;&nbsp; Bu ayetteki yakınların en bariz numunesi, hi&ccedil; ş&uuml;phesiz İmam Ali&#39;dir, nitekim tanınmış Ehl-i s&uuml;nnet alimi Fahr-i R&acirc;zi ş&ouml;yle yazar:<br />\n	Zemahşeri&#39;nin Keşşaf&#39;ında ş&ouml;yle kayıtlıdır: Ş&ucirc;ra suresinin 23. ayeti nazil olduğunda orada bulunan sahabeler Ya Resulullah, yakın akrabalarınız i&ccedil;inde kendilerini sevip saymamızın emrolunduğu bu insanlar kimlerdir, onları isimleriyle tanıtabilir misiniz bize? diye sordular. Resul-i Ekrem (s.a.a) buyurdu: Ali, Fatıma ve onların evlatlarıdır!<br />\n	S&ouml;z konusu ayetten sonra bizzat hadis-i nebeviyle yapılan bu a&ccedil;ıklama ayette ge&ccedil;en yakınların kim olduğunu g&ouml;stermektedir: Ali, Fatıma, Hasan ve H&uuml;seyin hazretleri.&nbsp; Onları sevmek hem Allah&#39;ın emri, hem Resul&uuml;n&uuml;n (s.a.a) buyruğudur. Bunu vurgulayan pek &ccedil;ok nokta mevcuttur:<br />\n	&nbsp;&nbsp;&nbsp; 1- Ş&ucirc;ra 23&#39;te ge&ccedil;en Yakınlarıma sevgi ve saygıdan başka hi&ccedil;bir şey ibaresi gayet a&ccedil;ıktır. Burada şunun altını &ouml;nemle &ccedil;izmek gerekir: Resulullah&#39;ın (s.a.a) Fatıma&#39;yla Ali&#39;ye (a.s) ve onların evlatlarına olan sevgisi sırf kan bağından doğan şahsi bir sevgiden ibaret değildir elbet.[1] Resulullah&#39;ın (s.a.a) Fatıma&#39;ya duyduğu ve a&ccedil;ık&ccedil;a beyan etmiş olduğu derin sevgi ve ilginin nedeni Hak Teala&#39;ya olan fevkalade yakınlığı, emsalsiz iman ve takvası idi. Bundan dolayı Peygamberimiz (s.a.a) Fatıma&#39;yı (a.s) pek sevmekte, ona &ouml;zel bir ilgi ve saygı g&ouml;stermekteydi. Fatıma benim v&uuml;cudumun bir par&ccedil;asıdır; onu seven beni sevmiş, onu inciten beni incitmiş olur. buyurmaktadır. İmam Ali, Hasan ve H&uuml;seyin&#39;e (aleyhim&#39;us selam) duyduğu derin sevgi de yine aynı t&uuml;rdendir ki bu hususta da İslam kaynaklarında sayısız hadis ve m&uuml;tevatir rivayetler kayıtlıdır. Binaenaleyh onları sevmek, bizzat Allah Teala hazretlerinin emriyle b&uuml;t&uuml;n İslam &uuml;mmetine farz edilmiştir; Allah Teala hazretleri bunu pekiştirmek i&ccedil;in Peygambere uyun, ona itaat edin, umulur ki b&ouml;ylelikle hidayete kavuşursunuz. buyurmaktadır. (A&#39;raf, 158)<br />\n	Yine bu arada Ahzab suresinin 21. ayet-i kerimesinde ş&ouml;yle buyrulur:<br />\n	&nbsp;&nbsp;&nbsp; Andolsun sizin i&ccedil;in, Allah&#39;ı ve ahiret g&uuml;n&uuml;n&uuml; umanlar ve Allah&#39;ı &ccedil;ok&ccedil;a zikredenler i&ccedil;in Allah&#39;ın Resul&uuml;&#39;nde g&uuml;zel bir &ouml;rnek vardır.<br />\n	Binaenaleyh ayet ve hadisle de sabit olduğu &uuml;zere &Acirc;l-i Muhammed olarak bilinen İmam Ali, Fatıma, Hasan ve H&uuml;seyin&#39;in (a.s) sevgisi b&uuml;t&uuml;n m&uuml;sl&uuml;manlara farz kılınmış bir sevgidir. [2]<br />\n	&nbsp;&nbsp;&nbsp; İmam Ali (a.s) konusunda Resulullah&#39;tan (s.a.a) ulaşan nice hadisler arasında, Ali&#39;nin (a.s) sevgisini vurgulayan ve m&uuml;minlerin onu sevmesini hatırlatan &ccedil;ok sayıda sahih hadis vardır ki bunlardan birka&ccedil;ını aktarmanın yeterli olacağı kanaatindeyiz:<br />\n	&nbsp;&nbsp;&nbsp; 1- Tanınmış Ehl-i s&uuml;nnet hadis ve tarih&ccedil;isi İbn-i Esir, Resulullah&#39;ın (s.a.a) Ali&#39;ye (a.s) ş&ouml;yle buyurduğunu yazar:<br />\n	&nbsp;&nbsp;&nbsp; Ya Ali! Allah Teala hazretleri seni &ouml;yle şeylerle s&uuml;sledi ki, Allah kulları nezdinde bunlardan daha g&uuml;zeli yoktur: Sen d&uuml;nyadan &ouml;ylesine uzak duruyorsun ki ne d&uuml;nya senden faydalanabiliyor, ne de sen d&uuml;nyadan. Miskinlerle yoksulların dostluğunu bağışladı sana; onlar seni İmam olarak kabul ettiklerinden dolayı pek mutludurlar, ve sen onların bu tutumundan memnun. Ne mutlu seni sevene ve bu sevgide samimi ve sadık olana; yazıklar olsun sana d&uuml;şman olup senin aleyhinde yalan s&ouml;yleyene. [3]<br />\n	&nbsp;&nbsp;&nbsp; 2- Siyuti, Resulullah&#39;tan (s.a.a) şu hadisi nakleder:<br />\n	Ali&#39;yi sevmek iman, ona d&uuml;şmanlık duymak nifaktır. [4]<br />\n	&nbsp;&nbsp;&nbsp; 3- Ebu Naim, Resulullah&#39;ın (s.a.a) ensara ş&ouml;yle buyurduğunu yazar: Size; benden sonra sapmamanız i&ccedil;in kime sarılmanızı s&ouml;yleyeyim mi? (Ensar evet deyince ş&ouml;yle buyurdular:) Ali&#39;ye sarılın! Bana g&ouml;sterdiğiniz sevgi ve saygıyı ona da g&ouml;sterin, Rabb&#39;im, Cebrail vasıtasıyla bunu sizlere b&ouml;ylece duyurmamı emretti! [5]<br />\n	&nbsp;&nbsp;&nbsp; Ehl-i s&uuml;nnet kaynaklarında hz. Ali&#39;nin (a.s) sevgisi hakkında ge&ccedil;en bir diğer rivayette o hazretin &ccedil;ehresini seyredip sesini dinlemenin bile ibadet olduğu kayıtlıdır:<br />\n	&nbsp;&nbsp;&nbsp; 1- Taberi, &Uuml;mm&#39;&uuml;l m&uuml;minin Ayşe&#39;den ş&ouml;yle nakleder:<br />\n	Babam, sık sık Ali&#39;nin &ccedil;ehresini seyreder, hayranlıkla ona bakardı. Bir g&uuml;n Baba, Ali&#39;nin y&uuml;z&uuml;ne neden o kadar bakıyor, onu hayranlıkla seyrediyorsun? diye sordum. Kızım, Resululah&#39;ın (s.a.a) Ali&#39;nin simasını seyretmenin ibadet olduğunu buyurduğunu kendi kulağımla duydum. dedi. (Riyaz&#39;un Nezire c:2 s:219) Aynı konuda diğer Ehl-i s&uuml;nnet eserlerinde 20&#39;ye yakın rivayet vardır).<br />\n	&nbsp;&nbsp;&nbsp; 2- İbn-i Hacer de yine Ayşe&#39;den ş&ouml;yle rivayet eder:<br />\n	Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu duydum: Kardeşlerimin en hayırlısı Ali, amcalarımın en hayırlısı Hamza&#39;dır. Ali&#39;yi anıp hatırlamak ve onun hakkında konuşmak bir ibadettir. (Sev&acirc;ik&#39;ul Muhrika, İbn-i Hacer s:74.) Ayrıca diğer Ehl-i s&uuml;nnet kaynaklarında da aynı mevzuda 5 hadis vardır.<br />\n	&nbsp;&nbsp;&nbsp; Hz. Ali, Allah ve Resul&uuml; indinde diğer insanların en sevileni ve en hayırlısıydı. Enes b. Malik ş&ouml;yle rivayet eder:<br />\n	&nbsp;&nbsp;&nbsp; Her g&uuml;n, ensardan birinin b&uuml;y&uuml;k &ccedil;ocuğu Resululah&#39;a (s.a.a) hizmet ederdi. Benim sıramın olduğu bir g&uuml;n &Uuml;mm-&uuml; Eymen kızarmış bir tavuk getirerek Ya Resulullah, bu tavuğu kendim aldım, kendim pişirdim, sizin i&ccedil;in. dedi, bunun &uuml;zerine Resulullah (s.a.a) elini kaldırıp Ya Rabbi buyurdu, Bu yemeği benimle birlikte yemesi i&ccedil;in kullarının en sevgili olanını bana g&ouml;nder! Duanın hemen ardından kapı &ccedil;alındı, hazret Enes, git kapıyı a&ccedil;! buyurdular. Ben Keşke gelen ensardan biri olsa. diye ge&ccedil;irdim i&ccedil;imden. Kapıyı a&ccedil;tım, gelen Ali&#39;ydi, Peygamberin &ouml;nemli bir işi var. diyerek onu geri g&ouml;nderdim, Peygamberin bu duası ve Ali&#39;nin gelişi 3 kez tekrarlandı, &uuml;&ccedil;&uuml;nc&uuml; defasında Resulullah (s.a.a) Ey Enes, buyurdu, Git ve onu i&ccedil;eri al! Sen, kavmini seven ilk insan değilsin. Onun senin kavminden -ensardan- olmadığını biliyorum!<br />\n	Bunun &uuml;zerine mahcubiyetle gidip Ali&#39;yi getirdim, oturup birlikte yemek yediler. [6]<br />\n	&nbsp;&nbsp;&nbsp;<strong>Şehid Murtaza Mutahhari</strong><br />\n	--------------------------------------------------<br />\n	[1] Resulullah&#39;ın (s.a.a) onlara duyduğu sevginin nedeni, bizzat Allah Tealanın onları &ouml;rnek insanlar olarak g&ouml;r&uuml;yor ve seviyor olması ve &ouml;rnek insanlar olarak diğer m&uuml;minlere tavsiye buyurmasıdır. Resulullah&#39;ın (s.a.a) Fatıma&#39;dan (a.s) başka evlatları da vardı, ama Allah Teala İslam &uuml;mmetini, onları sevmekle m&uuml;kellef etmemiştir, sevgi ve saygısı farz olan isimler, bizzat Resulullah&#39;ın (s.a.a) da a&ccedil;ıklamış olduğu gibi Ali&#39;yle Fatıma ve onların evlatlarıdır.<br />\n	[2] - Ehl-i s&uuml;nnetin temel kaynak eserlerinden olan Fahr-i R&acirc;zi&#39;nin Tefsir-i Kebir&#39;i c:27 s:166 Mısır basımında konuyla ilgili daha bir&ccedil;ok belge aktarılmıştır. Ayrıca Katade, Taberi ve M&uuml;stedrek-i Sahiheyn&#39;de de y&uuml;zleri bulan belge kaydedilmiştir.<br />\n	[3] - Usd&#39;&uuml;l Gabe c:4 , s:23.<br />\n	[4] - Kenz&#39;ul Ummal, Siyuti&#39;nin Cem&#39;ul Cev&acirc;mi&#39;si 6/156.<br />\n	[5] - Hilyet-ul Uly&acirc; 1/63. Bu husustaki hadisler pek &ccedil;oktur. Kısa bir inceleme sonrası sadece Ehl-i s&uuml;nnet kaynaklarında hz. Ali&#39;yi sevmenin faziletleri hakkında 90&#39;dan fazla hadis buldum. Şia kaynaklarından Meclisi&#39;nin Bihar&#39;ında 123 rivayet vardır ki yeni baskının Emir&#39;ul m&uuml;minini sevmek ve ona buğzetmek başlığı altında kayıtlıdır.<br />\n	[6] - M&uuml;stedrek-i Sahiheyn c:3 s:131. Bu olay Ehl-i s&uuml;nnetin diğer sahih kaynaklarında 18&#39;den fazla yerde ve değişik şahıslarca rivayet edilmiştir.</p>','Kur\'an Ve Sünnette Ali Sevgisi','','publish','closed','open','','kuran-ve-sunnette-ali-sevgisi','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2744',0,'post','',0),(2745,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	&nbsp; Hz. Peygamber (s.a.a) ile Ebu Talip oğlu Hz. Ali (a.s) arasındaki ilişki yakın akrabalık bağı ile sınırlı değildir. Bu ilişki son derece derin fikr&icirc; ve duygusal bir ilişki olarak kendisini g&ouml;sterir. Hz. Ali&#39;nin annesi Fatıma bint-i Esed, K&acirc;be&#39;nin i&ccedil;inde doğurduğu oğlunu kucağına alarak K&acirc;be&#39;den &ccedil;ıktığında karşılaştığı ilk kişi Hz. Peygamber (s.a.a) oldu.[1] Hz. Peygamber bu karşılama sırasında Hz. Ali&#39;yi annesinin kucağından alarak bağrına bastı.[2] Bu olay Peygamber&#39;in ona y&ouml;nelik ilgisinin ve ona d&ouml;n&uuml;k &ouml;zel yetiştirme s&uuml;recinin başlangıcı idi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu yeni doğan bebek, anne-babası ile amcasının oğlu olan Hz. Peygamber&#39;in (s.a.a) kucaklarında b&uuml;y&uuml;d&uuml;. Hz. Peygamber O sık sık amcasının evine giderdi. Hz. Hatice (r.a) ile evlendikten sonra bile bu gidip gelmeler aynı sıklıkta devam etti. Hz. Peygamber ona, başka hi&ccedil; kimseye g&ouml;stermediği &uuml;st&uuml;n bir duygu ve &ouml;zen seli ile yaklaşıyordu.&nbsp; Uyanıkken ona okşayıcı s&ouml;zler s&ouml;yler, onu g&ouml;ğs&uuml;nde taşır ve uyutmak i&ccedil;in beşiğini sallardı. Uzun yıllar boyunca devam eden bu ilgi, herkesin dikkatini &ccedil;eken bu b&uuml;y&uuml;k şefkat Hz. Ali&#39;nin davranışlarında ve zihn&icirc; yapısında etkilerini g&ouml;stermekten geri kalmadı. Hatta onun diline ve s&ouml;zlerine bariz belirtilerle yansıdı. Nitekim Hz. Ali (a.s), Hz. Peygamber (s.a.a) ile arasındaki sıkı yakınlığı ş&ouml;yle ifade ediyor:</p>\n\n<p>\n	Resulullah&#39;a (s.a.a) ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. &Ccedil;ocuktum hen&uuml;z, o beni bağrına basardı. Yatağına alırdı. V&uuml;cudunu bana s&uuml;rer, beni koklardı. Lokmayı &ccedil;iğner, ağzıma verir, yedirirdi. Ne bir yalan s&ouml;ylediğimi duymuştur, ne bir k&ouml;t&uuml;l&uuml;k ettiğimi g&ouml;rm&uuml;şt&uuml;r. Ben her an deve yavrusu nasıl annesinin ardından giderse onun ardından &ouml;yle giderdim. O her g&uuml;n bana huylarından birini belletir, ona uymamı buyururdu. [3]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kureyş kabilesi bir d&ouml;nem şiddetli bir ekonomik sıkıntıya d&uuml;şm&uuml;şt&uuml;. Bu bunalım sırasında Hz. Peygamber (s.a.a) hemen amcaları Abbas&#39;a ve Hamza&#39;ya Ebu Talib&#39;e bu sıkıntılı d&ouml;neminde yardım ve destek olmalarını &ouml;nerdi. Bu &ouml;neri &uuml;zerine Abbas Talib&#39;i, Hamza Cafer&#39;i yanına alırken, Ebu Talip Akil&#39;in kendi yanında kalmasını istedi. Hz. Peygamber (s.a.a) de yanına Ali&#39;yi (a.s) aldı ve onlara ş&ouml;yle dedi: Ben y&uuml;ce Allah&#39;ın size vermeyip benim i&ccedil;in sizin &uuml;zerinize se&ccedil;tiği kişiyi, yani Ali&#39;yi se&ccedil;tim.[4]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; B&ouml;ylece Hz. Ali (a.s), amcasının oğlu Muhammed&#39;in (s.a.a) evine taşınarak onun g&ouml;zetimine girdi. Kişiliği bu evde keskin hatlarıyla belirmeye başladı. &Ouml;mr&uuml;n&uuml;n son anlarına kadar da Peygamber&#39;den hi&ccedil; ayrılmadı. Hz. Peygamber&#39;in (s.a.a) Hz. Ali&#39;ye (a.s) verdiği &ouml;nem ekonomik bunalım d&ouml;nemi ile sınırlı kalmadı. Bu da bize Hz. Peygamber&#39;in başka bir şeyi ama&ccedil;ladığını g&ouml;sterir. Hz. Peygamber (s.a.a) onu kendi g&ouml;zetiminde &ouml;n&uuml;nde eğiterek &ouml;zel y&uuml;k&uuml;ml&uuml;l&uuml;kleri i&ccedil;in bir şekilde hazırlamak istiyordu. Bu yetişmişlik sayesinde Hz. Ali (a.s) Son Peygamber&#39;in şeriatını korumaya ilişkin b&uuml;y&uuml;k bir il&acirc;h&icirc; fonksiyonu ger&ccedil;ekleştirme imk&acirc;nını elde edecekti. O il&acirc;h&icirc; fonksiyon ki, y&uuml;ce Allah onun i&ccedil;in yaratıklarının en hayırlısı ve kullarının en se&ccedil;kinini g&ouml;revlendirmişti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İşte b&ouml;ylece y&uuml;ce Allah, Hz. Ali&#39;nin (a.s) &ccedil;ocukluğunun ilk d&ouml;neminden itibaren Hz. Peygamber&#39;in (s.a.a) kanatları altında yaşamasının ortamını hazırladı. Bu ortamda,&nbsp;O Hz. Peygamber&#39;in sevgisinden, şefkatinden nasiplenecek, g&uuml;zel ahl&acirc;kının ve y&uuml;ksek meziyetlerinin &ouml;rneklerini kişiliğine aktaracaktı. Hz. Peygamber (s.a.a) de ona sevdiği bir oğluymuş gibi davrandı. O, Hz. Peygamber&#39;in (s.a.a) etrafında cereyan eden b&uuml;t&uuml;n gayb&icirc; gelişmeleri onunla birlikte yaşadı. &Ccedil;&uuml;nk&uuml; g&uuml;n boyu t&uuml;m hallerinde ondan hi&ccedil; ayrılmıyordu.[5]</p>\n\n<p>\n	&nbsp;&nbsp; Hz. Ali&#39;nin (a.s) hayatı ile ilgili olarak tarihin &ouml;n&uuml;m&uuml;ze koyduğu bilgiler, gerek peygamberlik &ouml;ncesinde, gerek peygamberlik d&ouml;neminde Hz. Peygamber&#39;denin elinden gerek peygamberliği &ouml;ncesinde, gerek peygamberliği d&ouml;neminde aldığı il&acirc;h&icirc; misyona hazırlık eğitiminin, sırf ona y&ouml;nelik olan psikolojik ve duygusal olgunlaştırma temrininin &ccedil;apını derinliğine ve g&uuml;&ccedil;l&uuml; bir şekilde g&ouml;z&uuml;m&uuml;z &ouml;n&uuml;nde canlandırmaktadır. O hazırlayıcı eğitim ki, onun Hz. Ali&#39;yi (a.s) Hz. Peygamber&#39;den (s.a.a) sonra siyas&icirc; merciiyete l&acirc;yık olmanın &ouml;tesinde fikr&icirc; ve ilm&icirc; merciiyete l&acirc;yık konumda olduğunu ispatlamaktadır.</p>\n\n<p>\n	--------------------------------</p>\n\n<p>\n	[1]- H&acirc;kim Nişabur&icirc; ş&ouml;yle der: Fatıma bint-i Esed&#39;in Emir&uuml;&#39;l-M&uuml;minin Ali b. Ebu Talib&#39;i K&acirc;be&#39;nin i&ccedil;inde doğurdunu ifade eden rivayetlerin sayısı olduk&ccedil;a fazladır. el-M&uuml;stedrek Ala&#39;s-Sahihayn, c.3, s.483</p>\n\n<p>\n	[2]- el-Fusulu&#39;l-Muhimme, İbn-i Sabbağ, s.13</p>\n\n<p>\n	[3]- Nehc&uuml;&#39;l-Bel&acirc;ğa, 192. hutbe, Kasıa hutbesi.</p>\n\n<p>\n	[4]- Mekatilu&#39;t-Talibiyyin, s.36; el-K&acirc;mil Fi&#39;t-Tarih, c.1, s.37</p>\n\n<p>\n	[5]- Nehc&uuml;&#39;l-Bel&acirc;ğa, 192. hutbe; Şerh-u Nehci&#39;l-Bel&acirc;ga, İbn-i Ebi&#39;l-Hadid, c.4, s.315</p>','İmam Ali\'nin (a.s) Doğumu ve Hz. Peygamber (s.a.a) Tarafından Eğitilmesi','','publish','closed','open','','imam-alinin-a-s-dogumu-ve-hz-peygamber-s-a-a-tarafindan-egitilmesi','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2745',0,'post','',0),(2746,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	&nbsp;&nbsp; İslam nazarında m&uuml;kemmel insanı tanımanın iki yolu vardır:</p>\n\n<p>\n	&nbsp;&nbsp; 1- Birinci derecede Kur&#39;an-ı Kerim&#39;de, ikinci derecede s&uuml;nnette kamil insanın nasıl tanımlanıp, hangi &ouml;zelliklerle beyan edildiğine bakmak. Bu tabir Kur&#39;an ya da s&uuml;nnette kamil insan şeklinde değil de kamil M&uuml;sl&uuml;man veya kamil m&uuml;&#39;min ifadeleriyle de beyan edilmiş olabilir. Ancak sonu&ccedil;ta maksat yine kamil insandan başka bir şey olmayacaktır; zira kamil M&uuml;sl&uuml;manın İslam&#39;da kemale ermiş insan ve aynı şekilde kamil m&uuml;&#39;minin imanda ve imanla kemale ermiş insan olduğu a&ccedil;ıktır. Binaenaleyh kamil insanı tanımanın birinci yolu Kur&#39;an ve s&uuml;nnetin bu hususta ne gibi tanımlamalarda bulunduğuna bakmak ve bu iki İslami esasın kamil insan portresini hangi &ccedil;izgiler ve &ouml;zelliklerle tasvir ettiğini araştırmaktır ki hem Kur&#39;an&#39;da hem s&uuml;nnette bu mevzuyla ilgili yeterince a&ccedil;ıklayıcı malzeme mevcuttur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 2- Kişiliğini tamamen Kur&#39;an&icirc; ve İslam&icirc; usullere g&ouml;re yetiştirip ger&ccedil;ek anlamda birer İslami kamil insan olabilen kişileri tanımak ve onları &ouml;rnek almak. Zira İslam&icirc; kamil insan bir hayal &uuml;r&uuml;n&uuml; değildir, sadece zihni ve hayali olarak farzedilen ve pratikte var olmayan, hayata ge&ccedil;memiş ve faraziyeden ibaret kalmış bir ideal değildir. Aksine, bu gibi insanlar yaşamış, ger&ccedil;ek hayatta bu mertebeye erişmişlerdir; tam anlamıyla kemale ereni olduğu gibi bundan bir ya da iki derece aşağı mertebelere varanlar da bulunmuştur.</p>\n\n<p>\n	&nbsp;&nbsp; Nitekim Resul-i Ekrem (s.a.a) hazretleri İslam dininin &ouml;rnek kamil insanıdır, keza onu takiben Hz. Ali (a.s) de İslam&#39;ın m&uuml;kemmel insan &ouml;rneklerinden bir diğerini teşkil eder. Binaenaleyh onları tanımak, İslam&#39;da m&uuml;kemmel insan hakkında yeterince bilgi verecek, m&uuml;kemmel insanın nasıl ve nice olduğunu anlamamıza yetecektir.</p>\n\n<p>\n	&nbsp;&nbsp; Ancak, mesela Ali&#39;yi (a.s) tanımak İslam&#39;da kamil insanı tanımaktır derken kastedilen onun adı, nesebi, soyu, sopu vb. n&uuml;fus k&uuml;t&uuml;ğ&uuml;n&uuml; ilgilendiren bilgileri &ouml;ğrenmek ve bilmek değildir tabi. Evet, Ali&#39;nin (a.s) t&uuml;zel ve herhangi birisi gibi hukuki bir kimliği vardır; n&uuml;fus c&uuml;zdanındaki Ali&#39;dir (a.s) bu; y&acirc;ni ismi Ali&#39;dir; Ebu Talib&#39;in oğlu Abd&#39;ul Muttalib&#39;in torunudur, annesi Esed İbn-i Abd&#39;uluzza&#39;nın kızı Fatıma&#39;dır, Hz. Fatıma&#39;nın (a.s) kocasıdır, Hasan ve H&uuml;seyin&#39;in (a.s) babasıdır; şu tarihte doğmuş, şu tarihte d&uuml;nyadan g&ouml;&ccedil;m&uuml;ş, şu, şu savaşlara katılmıştır vs. Bunlar n&uuml;fus k&uuml;t&uuml;ğ&uuml;n&uuml; ilgilendiren bilgilerdir; y&acirc;ni mesela biz Hz. Ali (a.s) i&ccedil;in bir n&uuml;fus c&uuml;zdanı &ccedil;ıkarttırmak istediğimizde bu bilgilere baş vururuz. Ancak bu n&uuml;fus c&uuml;zdanındaki bilgilerle Ali&#39;yi (a.s) İslam dininin kamil bir insanı olarak tanıyabilmek kabil değildir; Ali&#39;yi tanımak, onun kişiliğini tanımaktır, şahsiyetini tanımaktır, şahsını değil. Bu anlamda biz Ali&#39;nin kişiliğini tanıyabildiğimiz &ouml;l&ccedil;&uuml;de İslam&#39;ın kamil insanını tanıyabilmişiz demektir.</p>\n\n<p>\n	Aynı şekilde bu kamil insanı kendimize &ouml;rnek aldığımız, yolunu izlediğimiz ve kendisini -lafta değil- amelde ve pratikte &ouml;nc&uuml;, rehber ve imam olarak kabul edip ona uyduğumuz &ouml;l&ccedil;&uuml;de de onun Şia&#39;sı -izleyicisi, yolunda giden- olmuş oluruz. Y&acirc;ni Ali&#39;nin yolunda gidebilmek ancak hayatın her safhasında onu &ouml;rnek alıp kendini bu kamil numuneye g&ouml;re yetiştirmekle m&uuml;mk&uuml;nd&uuml;r. Şehid-i Evvel&#39;in de demiş olduğu gibi: Şia, Ali&#39;nin yolunda giden, ona uyan ve yaşamını onun esas aldığı esaslara g&ouml;re d&uuml;zenleyene denir ancak. Y&acirc;ni sırf Hz. Ali&#39;yi (a.s) sevmekle, ona muhabbet beslemekle; kısacası lafla Ali (a.s) Şia&#39;sı olunamaz.(*) Şehid-i Sani muşayeet kelimesiyle ifade ediyor bunu; muşayeet onunla, onun ardında, onun ardı sıra y&uuml;r&uuml;mek anlamına gelir. O halde Ali (a.s) Şia&#39;sı Ali&#39;yi muraat edendir ancak, y&acirc;ni -lafla değil- amelde ona uyan, ona benzeyen kimsedir.</p>\n\n<p>\n	&nbsp;&nbsp; Demek oluyor ki insan-ı kamili tanıyabilmenin iki yolu vardır, faydasının ne olduğunu da g&ouml;rd&uuml;k bunun. O halde bu konu yalnızca ilmi a&ccedil;ıdan etkisi olabilecek felsefi ve bilimsel bir konu olmayıp pratik faydalar i&ccedil;eren bir konudur. Eğer Kur&#39;an&#39;ın -ve s&uuml;nnetin- a&ccedil;ıklamaları ya da Kur&#39;an&#39;ın yetiştirmiş olduğu şahsiyetler aracılığıyla İslam&#39;ın kamil insanını tanıyamadık&ccedil;a İslam&#39;ın tayin etmiş olduğu yolda y&uuml;r&uuml;memiz, ger&ccedil;ek manada bir M&uuml;sl&uuml;man olmamız ve toplumumuzu İslami bir toplum haline getirmemiz m&uuml;mk&uuml;n değil demektir. O halde İslam&#39;ın kamil ve &ouml;rnek insanını tanımak bizim i&ccedil;in vazge&ccedil;ilemez bir zaruret mesabesindedir.</p>\n\n<p>\n	<strong>Şehit Murtaza Mutahhari</strong></p>\n\n<p>\n	-----------------------------------</p>\n\n<p>\n	(*) L&uuml;m&#39;a metni, vakf babı.</p>','İslam\'da Mükemmel İnsanı Tanımanın Yolları','','publish','closed','open','','islamda-mukemmel-insani-tanimanin-yollari','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2746',0,'post','',0),(2747,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	<strong>Kimlik bilgisi Adı : ALİ </strong></p>\n\n<p>\n	<strong>K&uuml;nyesi: Ebul Hasan ve Ebu Turab </strong></p>\n\n<p>\n	<strong>Lakabı: Emir ul Muminin </strong></p>\n\n<p>\n	<strong>Baba adı : Ebu Talib </strong></p>\n\n<p>\n	<strong>Anne adı:Fatıma Bint Esed </strong></p>\n\n<p>\n	<strong>Doğum yeri:Mekke (Kabe) </strong></p>\n\n<p>\n	<strong>Doğum tarihi: Amul filden 30 yıl sonra yani bisetten 10 yıl &ouml;nce </strong></p>\n\n<p>\n	<strong>Peygambere (saa) olan yakınlığı: Amcasının oğlu, Damadı, Kardeşi,Vasisi, Halifesi </strong></p>\n\n<p>\n	<strong>Şehadet yılı : Hicretin 40.yılı Ramazan ayının 19.g&uuml;n&uuml; </strong></p>\n\n<p>\n	<strong>Şehadet yeri :Kufe (cami mihrabında) </strong></p>\n\n<p>\n	<strong>Şehadet sebebi :İbn M&uuml;lcemin secde esnasında zehirli kılı&ccedil;la darbesi </strong><br />\n	<br />\n	<strong>&nbsp; &Ccedil;ocukluk d&ouml;nemi</strong></p>\n\n<p>\n	&nbsp; Hz Ali altı yaşına kadar Hz Peygamberin b&uuml;y&uuml;d&uuml;ğ&uuml; evde yani babası Hz.Ebutalib&quot;in himayesi altında b&uuml;y&uuml;d&uuml;. Ama Mekke&quot;de kuraklık &ccedil;ıkması nedeni ile Hz Ebutalib &ccedil;ocuklarının &ccedil;okluğu nedeni ile onları b&uuml;y&uuml;tmeleri i&ccedil;in yakın akrabalarına vermek zorunda kaldı ve Hz. Peygamber &ccedil;ocuklar arasında Hz Ali&quot;yi se&ccedil;ti bu da O Hazretin Ali(as)&quot;a olan sevgisini ve Hz Ali&quot;nin Peygambere olan yakınlığını g&ouml;sterir. Hz Ali &ccedil;ocukluk d&ouml;nemini ş&ouml;yle nakleder: &Ccedil;ocuktum hen&uuml;z, o beni bağrına basar, yatağına alırdı;. beni koklardı; lokmayı &ccedil;iğner, ağzıma verir yedirirdi. Ben de her an, devenin yavrusu&quot;,nasıl anasının ardından giderse, onun ardından giderdim; O her g&uuml;n bana huylarından birini &ouml;ğretir ve ona uymamı buyururdu. Her yıl Hıra dağına &ccedil;ekilir, kulluğa koyulurdu. Onu ben g&ouml;r&uuml;rd&uuml;m, başkası g&ouml;rmezdi. Ortalama 4 yıl sonra Allah Resul&uuml;&quot;ne ilk ayet nazil oldu ve Hz Ali Ona ilk tabi olan kimse idi.O zamanın en zor şartlarında Peygamber&quot;in yanında ve Onun emrinde idi<br />\n	<br />\n	&nbsp; Yine İnzar ayeti ismiyle meşhur olan En yakın aşiretini uyar(1) ayet-i kerimesi nazil olarak Peygamber-i Ekrem yakın akrabalarını uyarmakla g&ouml;revlendirildiğinde, Hz. Resul akrablarını toplayarak onlara: Sizlerden kim, benim bu g&ouml;revimde bana yardım etmeye hazırdır ki, benim kardeşim, vasim ve aranızda halifem olsun? buyurduğunda, onların arasından yalnızca Hz. Ali (a.s) ayağa kalkarak imanını ibraz etmiş, buna m&uuml;teakip Peygamber-i Ekrem de m&uuml;barek elini Hz. Ali&quot;nin omuzuna koyarak: Bu benim kardeşim, vasim ve sizin aranızdaki halifemdir; onu dinleyin, ona itaat edin buyurarak o Hazret&quot;in iman etmesini kabul etmiş ve İslam dininin ilk başından itibaren kendinden sonra Hz. Ali&quot;nin geldiğini vurgulamıştır. B&ouml;ylece Ali (a.s) M&uuml;sl&uuml;manlar arasında ilk iman getiren ve hayatı boyunca Allah&quot;tan başkasına tapmayan ilk şahsiyet olmakla birlikte, Hz. Resulullah (s.a.a)&quot;dan sonra İslam dininin ikinci şahsiyeti oluvermiştir. (2)<br />\n	<br />\n	<strong>&nbsp; İnzar ayeti ve Kureyşin islama daveti</strong><br />\n	&nbsp; Muhammed bin Cerir-i Taberi, Hz. Ali (a.s)&quot;ın ş&ouml;yle buyurduğunu naklediyor Resulullah (s.a.a) beni &ccedil;ağırdı ve ş&ouml;yle buyurdu: Ya Ali! Allah-u Teala, kendi yakınlarımı inzar etmemi (uyarıp korkutmamı) emretmiştir. Sen bizim i&ccedil;in bir yemek yap. Sonra Abdulmuttalib oğullarını, onlarla konuşmam i&ccedil;in bir araya topla da iletmekle g&ouml;revli olduğum şeyi onlara ileteyim.Ben de Resulullah&quot;ın emri &uuml;zere onları bir araya topladım, Resulullah (s.a.a) onlara hitaben ş&ouml;yle buyurdular: Allah-u Teala, sizi O&quot;na davet etmekle beni g&ouml;revlendirmiştir. Sizlerden hanginiz, aranızda benim kardeşim, vasim ve halifem olmak istiyor? Orada bulunanların hepsi sustular. Onların hepsinden yaşta k&uuml;&ccedil;&uuml;k olmama rağmen; Ya Resulellah, ben senin yardımcın olmak istiyorum dedim. Resulullah (s.a.a) elini benim boynuma koyarak ş&ouml;yle buyurdu: Bu şahıs, benim sizin aranızdaki kardeşim, vasim ve halifemdir; s&ouml;z&uuml;n&uuml; dinleyin ve emirlerine uyun.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>Hicret</strong><br />\n	&nbsp; Ali (a.s), Peygamber-i Ekrem&quot;in hicretine kadar devamlı onunla birlikte olmuş, d&uuml;şmanlarına karşı onu savunmuş, kafirlerin Allah Resul&uuml;&quot;n&uuml; katletme kararı aldıkları hicret gecesi de Ali (a.s), canını feda etmek pahasına, Peygamber efendimizin yatağında yatmış ve Resul-&uuml; Ekrem bu sayede gizlice evden ayrılarak emniyet i&ccedil;erisinde Medine&quot;ye doğru yola koyulabilmiştir.(3) Hz. Resulullah&quot;ın emniyete kavuşmasından sonra da o Hazret&quot;in vasiyeti &uuml;zerine, Peygamber-i Ekrem&quot;in nezdinde emanet olan halkın emanetlerini sahiplerine iade ederek annesini, Resul-&uuml; Ekrem&quot;in sevgili kızı Fatime-i Zehra&quot;yı başka iki kadınla birlikte alıp Medine&quot;ye doğru hareket etmiştir.(4) Resulullah (s.a.a)&quot;in Medine&quot;ye hicretinin peşice, Hz. Ali (a.s) da o şehre gitti. Hicretin ikinci yılında Hz. Fatimet&quot;&uuml;z- Zehra ile evlendi. Bir yıl sonra da ilk &ccedil;ocuğu olan İmam Hasan (a.s) d&uuml;nyaya geldi. Ali (a.s) Peygamber&quot;in vefatında otuz &uuml;&ccedil; yaşındaydı. T&uuml;m dini faziletlere sahip olup, sahabe i&ccedil;erisinde her a&ccedil;ıdan en se&ccedil;kin mevkide olmasına ve Hz. Resulullah (s.a.a)&quot;ın &uuml;mmete a&ccedil;ık&ccedil;a: Ben kimin mevlası (efendisi) isem Ali de onun mevlasıdır ve Ali benden sonra her m&uuml;&quot;min erkeğin ve m&uuml;&quot;me kadının velisidir(5) buyurmasına rağmen o Hazret&quot;in gen&ccedil; olması ve Peygamber&quot;in savaşlarında kafirlerden bir &ccedil;oğunu &ouml;ld&uuml;r&uuml;p, onlardan d&uuml;şman kazanması bahane edilerek hilafetten kenara itildi. B&ouml;ylece o Hazret&quot;in eli t&uuml;m genel olaylardan kesildiğinde evinin bir k&ouml;şesine &ccedil;ekilerek &ouml;zel kişileri eğitmeye başladı. Peygamber&quot;in vefatından sonra 25 yıl &uuml;&ccedil; halifenin hilafet zamanı ge&ccedil;ti. &Uuml;&ccedil;&uuml;nc&uuml; halife Osman &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde halk Hz. Ali&quot;ye (a.s) biat ederek onu hilafete se&ccedil;ti.<br />\n	<br />\n	&nbsp; <strong>Hilafet</strong><br />\n	&nbsp; Hz. Ali (a.s) d&ouml;rt yıl dokuz ay s&uuml;ren hilafeti m&uuml;ddetinde Peygamber&quot;in siretine uyup, hilafet&quot;e inkılap ve kıyam ruhu verdi. Toplumda &ccedil;eşitli ıslahlara baş vurdu. Elbette bu ıslahlar, bir kısım &ccedil;ıkar peşinde koşanların zararına olduğu i&ccedil;in sahabeden bazıları, &Uuml;mm-&uuml;l M&uuml;&quot;minin Ayşe Talha Z&uuml;beyr ve Muaviye liderliğinde &uuml;&ccedil;&uuml;nc&uuml; halifenin kanını bahane ederek halifeye karşı &ccedil;ıkıp, &ccedil;eşitli &ccedil;irkin olaylara sebebiyet verdiler. O hazret bu fitneleri yatıştırmak i&ccedil;in Basra yakınlarında Ayşe, Talha ve Z&uuml;beyr ile savaştı ve bu savaş, Cemel savaşı adında maruf oldu. Irak ve Şam sınırlarında Muaviye ile savaştı; bu savaş Sıffın savaşı adını aldı ve bir bu&ccedil;uk yıl devam etti. Nehrevan adıyla maruf olan muharebesinde de Hariciler ile savaştı.</p>\n\n<p>\n	&nbsp;<strong> Şehadet </strong><br />\n	&nbsp; B&ouml;ylelikle o hazretin hilafet m&uuml;ddetice g&ouml;sterdiği &ccedil;abaların bir &ccedil;oğu i&ccedil; kargaşaları gidermek yolunda ge&ccedil;ti. &Ccedil;ok ge&ccedil;meden Hicretin 40. yılı Ramazan ayının 19. g&uuml;n&uuml; Kufe mescidinde, sabah namazında, Hariciler tarafından yaralanıp iki g&uuml;n sonra şehit oldu.(6)<br />\n	<br />\n	----------------------<br />\n	[1] - Şuar&acirc;: 214<br />\n	[2]- İrşad-i Şeyh M&uuml;fid, Tahran baskısı, 1377 yılı, s.4, Yenabi-ul Mevedde, s.122, Tefsir-i Taberi c. 19 s. 68, D&uuml;rr-&uuml;l Mensur c. 5 s. 97[3]- Fusul-ul M&uuml;himme, s.28-30. Tezkiret-&uuml;l Havass, Necef baskısı, 1383 H. yılı, s.34. Yenabi-ul Mevedde, s.105. Menakıb-ı Harezmi, s.73-74.<br />\n	[4]- Fusul-ul M&uuml;himme, s.34.<br />\n	[5] - M&uuml;sned-i Ahmet bin Hanbel 606, 906, 915, 1343, 2903, 17749, 18497, Sahih-i Tirmizi 2646, S&uuml;nen-i İbn-i Mace 113, 118 numaralı hadisler vs.<br />\n	[6]- Menakıb-ı A-li Ebu Talib, c.3, s.312. Fusul-ul M&uuml;himme, s.113-123. Tezkiret-ul Havass, s.172-183.</p>\n\n<p>\n	&nbsp;</p>','İmam Ali (s.a)ın Kısaca Hayatı','','publish','closed','open','','imam-ali-s-ain-kisaca-hayati','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2747',0,'post','',0),(2748,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	&nbsp;&nbsp; Hz. Ali&quot;nin alışverişi sadece Allah Teala iledir. Bakara Suresi&quot;nin 207. ayetinde &quot;insanlar arasında &ouml;ylesi de vardır ki, Allah&quot;ın rızasını kazanabilmek i&ccedil;in kendi canını satar&quot; buyrulur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kur&quot;an m&uuml;fessirleri bu m&uuml;barek ayetin, Hz. Ali&quot;nin (a.s) Hz. Resulullah&quot;ın (s.a.a) yatağında yattığı &quot;Leylet&quot;ul Mebit&quot; gecesi nail olduğunda m&uuml;ttefiktirler.</p>\n\n<p>\n	&nbsp;&nbsp; O gece Hz. Ali (a.s) kendi canını hi&ccedil;e sayarak &ouml;l&uuml;m d&ouml;şeğine yatmıştı.<span>[1]</span></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;yeşr&icirc;&quot; kelimesi, m&uuml;minin Rabbiyle yaptığı alışverişi ve onun ilahi ticaretini vurgulamaktadır.</p>\n\n<p>\n	Her alışverişin 4 unsuru vardır: Alıcı, satıcı, mal, fiyat.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu muazzam olayda alıcı Allah Teala, satıcı Hz. Ali (a.s), mal o hazretin canı ve fiyat veya bedel de Hak Teala&rsquo;nın hoşnutluğudur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; <strong>Bu konuyu biraz a&ccedil;alım:</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İnsanoğlunun istek ve eğilimleri belli başlı şeylerdir: Servet ve para, huzur ve g&uuml;ven, prestij ve iyi isim, evlat, hayat ve iyi bir hayat d&uuml;zeyi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu beşi, insanoğlunun temel arzuları olup gerisi bunlardan sonra gelir ve 2. dereceye girer. &Ccedil;&uuml;nk&uuml; bunlardan başka her şey, sadece bunlara ulaşabilmek i&ccedil;in gerekli birer ara&ccedil;tan &ouml;te değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu beş unsur da yekdiğeriyle aynı değil, farklıdır; diğerinden daha az değerli olan, kolayca ona feda edilir ve o vesile, &ouml;teki hedef oluverir o zaman!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Para bir ara&ccedil;tır, huzur ve g&uuml;venliğe feda edilebilir; evlat veya hayat i&ccedil;in kolayca harcanır.</p>\n\n<p>\n	Parayı ama&ccedil; edinen ve paraya yine para i&ccedil;in talip olan pek az insan vardır. Genelde b&uuml;t&uuml;n insanlar hayatı bizzat yaşamak i&ccedil;in ve yaşamı da bizzat hayat i&ccedil;in ister.</p>\n\n<p>\n	Can, bizzat canlılık i&ccedil;in istenir.</p>\n\n<p>\n	<strong>Can mı daha tatlıdır, prestij ve iyi isim taşıma mı?</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu konuda farklı d&uuml;ş&uuml;nen insanlar vardır, kimine g&ouml;re ilki, kimine g&ouml;reyse diğeri daha &ouml;nemlidir. Kesin olan bir şey varsa o da, akıllı insanların her şeylerini kendileri ve kendi &quot;ben&quot;leri i&ccedil;in feda ettikleridir; &ccedil;&uuml;nk&uuml; insan kendisi i&ccedil;in en aziz, en tatlı olarak yine kendisini g&ouml;r&uuml;r. Kur&quot;an-ı Kerim&quot;de &quot;insanın kendisinden daha aziz ve daha kıymetli bir şeyi de olduğu&quot;ndan bahseder.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İnsanın kendisini uğruna feda etmekten &ccedil;ekinmediği bu şey &quot;ama&ccedil; ve gaye&quot;sidir.</p>\n\n<p>\n	İnsan, canını kolayca &uuml;lk&uuml;s&uuml;nde feda etmektedir.</p>\n\n<p>\n	&Uuml;lk&uuml; ve gaye s&ouml;z konusu olduğunda insanın canı kolayca &quot;vesile&quot; oluvermektedir.</p>\n\n<p>\n	Bu, alelade insanların d&uuml;ş&uuml;nce sathını aşan bir aşamadır.</p>\n\n<p>\n	Evet, insanlar arasında fikri a&ccedil;ıdan diğerlerini aşan &ouml;yleleri vardır ki, onlar i&ccedil;in gaye ve &uuml;lk&uuml;, candan daha tatlı, yaşamaktan daha &ouml;nemlidir.</p>\n\n<p>\n	Gayesi &quot;Allah rızası&quot; olanlardır bunlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Allah Teala&quot;nın hoşnutluğu maldan da &ouml;nemlidir onların nazarında; canandan da!</p>\n\n<p>\n	Bu noktada kimileri ş&ouml;yle d&uuml;ş&uuml;nebilirler: İnsanın canını Allah i&ccedil;in feda etmesi vakıa olarak anlaşılabilir olsa da, hakikat olarak belirsiz kalmaktadır, zira kendisini feda eden biri, Allah&quot;ın rızasını nasıl elde edecektir?</p>\n\n<p>\n	Bahsimizin başında her alışverişin 4 ana unsuru olduğunu ve bunlardan birinin yokluğu halinde alışverişin s&ouml;z konusu edilemeyeceğini belirtmiştik: Alıcı, satıcı, mal ve fiyat.</p>\n\n<p>\n	<strong>Satıcının &ouml;ld&uuml;ğ&uuml; ve feda olduğu bir yer de fiyat ve bedel kime verilmektedir?</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Burada satıcıyla mal aynı unsurlardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bundan bir tutarsızlık yoktur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Zira insanoğlunun &quot;hayat&quot;ı, d&uuml;nya hayatından ibaret değildir sadece.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hayatın daha nice merhaleleri, evreleri vardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hayatın ilk evresi bitkisel hayattır.</p>\n\n<p>\n	&nbsp;&nbsp; Hayvani hayat bu merhalenin akabinde gelir ve bunu da aşan bir hayat merhalesi vardır ki o da &quot;insan&icirc; hayat&quot;tır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bu merhalelerin de yine &ccedil;eşitli merhaleleri vardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İnsan&icirc; hayat, d&uuml;nyadaki şu ge&ccedil;ici yaşamla sınırlı değildir elbet. &Ouml;yle olsaydı hayvani yaşamla hi&ccedil;bir farkı kalmazdı ki.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hayvani hayat ger&ccedil;ek anlamda bir hayat değildir. Zira ger&ccedil;ek hayat kesintisiz ve ebedidir, net ve s&uuml;reğendir. Yukarıda ge&ccedil;en hayatların hi&ccedil;biri bu s&uuml;re&ccedil;te değerlendirilemez. Zira &quot;ge&ccedil;icidirler, bir s&uuml;re var, bir s&uuml;re sonraysa &quot;yok&quot;turlar. Oysa hayat &quot;var olmak&quot; demektir. Bir s&uuml;re sonra &quot;yok olan&quot; bir &quot;var&quot;dan ger&ccedil;ek hayat olarak s&ouml;z edilebilir mi?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Daimi ve s&uuml;reğen olan bir hayat ebedi hayattır ve ger&ccedil;ek hayat da budur zaten.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; B&ouml;yle bir hayat ise d&uuml;nya yaşamında m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Zira bizzat bu d&uuml;nyanın kendisi ge&ccedil;ici ve gidicidir. Kalıcı olmayan bir d&uuml;nyada kalıcılıktan kim s&ouml;z edebilir?</p>\n\n<p>\n	Bu d&uuml;nyanın yaşamı ihtiya&ccedil;larla dolu bir yaşamdır; yiyecek ister, giyecek ister; barınacak ister. vs. Yiyecek ve giyeceği olmayan &quot;d&uuml;nya canlı&quot;sının canlılığını s&uuml;rd&uuml;rebilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&nbsp;&nbsp; &quot;&Acirc;b-ı Hayat&quot; peşinde koşanlar bu d&uuml;nya hayatındaki bir kalıcılığı aramışlarsa, hata etmişlerdir. Ama bu d&uuml;nyanın yok oluşundan sonra da varlığını s&uuml;rd&uuml;recek &quot;kalıcı bir hayat&quot; aramış olanlar yanılmamışlardır asla!</p>\n\n<p>\n	Evet, hayatın ger&ccedil;eği kalıcı ve daimidir; insani hayat, ebedi ve s&uuml;reğen bir hayattır. Ge&ccedil;ici hayatı verip kalıcı hayatı almak, akıllıca ve k&acirc;rlı bir ticarettir. İhtiya&ccedil;larla dolu bir yaşamı verip, m&uuml;stağni bir yaşama kavuşmak elbette ki alışverişlerin en k&acirc;rlısıdır.</p>\n\n<p>\n	&nbsp;&nbsp; &quot;Ben&quot;den ge&ccedil;erek &quot;O&quot;na bağlanmak ebedi bir hayata kavuşmak demektir.</p>\n\n<p>\n	Bu d&uuml;nyada belli bir mesafeden sonraki uzaklıkları g&ouml;rebilmek, m&uuml;mk&uuml;n değilken, ahiret d&uuml;nyasında uzakla yakının farkı yoktur, her şeyi g&ouml;rebilmektedir artık.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong> &Acirc;b-ı Hayat denilen iksir, Allah&quot;ın rızasından başka şey midir sahi?</strong></p>\n\n<p>\n	Ebedi hayat, ebedi mutluluk ve kalıcı saadet, Hak Teala hazretlerinin rızasını kazanmaktan başka nedir ki?</p>\n\n<p>\n	Hakikatler deryasının bir sahili olan Nehc&rsquo;&uuml;l-Belağa&quot;da muttakiler tavsif edilirken ş&ouml;yle denilir:</p>\n\n<p>\n	&quot;Bu d&uuml;nyanın pek az olan ge&ccedil;ici ve faniliklerini bırakıp, ahiret yurdunun bitmek t&uuml;kenmek bilmez kalıcılık ve ebediliklerini alanlar.&quot;<span>[2]</span></p>\n\n<p>\n	<span>&nbsp;&nbsp;&nbsp; </span>Evet, onlar ge&ccedil;ici ve sınırlı olan d&uuml;nya hayatını vererek, kalıcı ve sınırsız olan ger&ccedil;ek hayatı almışlardır. Bunu vesile, onu gaye olarak g&ouml;rm&uuml;şlerdir. Biri mal ve meta, diğeri fiyat ve bedeldir burada.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Ali&quot;nin (a.s) Rabbiyle muazzam alışverişleri vardır. O hazretin hayatı baştanbaşa Allah Teala&quot;yla alışveriş, baştanbaşa fedakarlık ve &ouml;zveridir. Hayatının bir lahzası bile nefsiyle m&uuml;cahede ve Allah yolunda &ouml;zveriden uzak değildir onun.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ancak &quot;Leylet&rsquo;ul-Mebiyt&quot; diye bilinen &quot;Peygamber&rsquo;in (s.a.a) yatağında yatma gecesi&quot; Hz. Ali&quot;nin (a.s) Rabbi&quot;yle yaptığı diğer alışverişlerin tamamından farklı, tamamından &uuml;st&uuml;nd&uuml;r. &Ccedil;&uuml;nk&uuml; sadece Hz. Ali&quot;ye (a.s) has bir alışveriş olmuştur bu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Tarihte bu olayın benzeri ikinci kez tekrarlanmış değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu konuda eşi, benzeri yoktur Aliyy-ul Murtaza&quot;nın.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Allah&quot;la alışveriş ehli olan diğer evliyaullaha bile nasip olmamıştır b&ouml;ylesi bir ticaret.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bahsimizin başında aktardığımız ayette ge&ccedil;en &quot;şir&acirc;&quot; fiili ge&ccedil;miş zaman kipi değil, geniş zaman ekiyle kullanılmış ve fiilin s&uuml;recinin s&uuml;reğenliği vurgulanmıştır. Yani Hz. Ali&quot;nin (a.s) s&uuml;rekli olarak fedakarlık yaptığı ve Rabbini daima kendisine tercih ettiği vurgulanmaktadır.</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp; Her g&uuml;n, her an, Rabbi i&ccedil;in &quot;feda olan&quot;dır Ali (a.s)!.</strong></p>\n\n<p>\n	&Ouml;l&uuml;m Gecesi g&ouml;sterdiği fedakarlığın ayrıcalığı, bu olayın İslam&quot;ın en zayıf d&ouml;nemleri olan ilk g&uuml;nlerinde vuku bulmuş olmasıdır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hen&uuml;z cihat i&ccedil;in hi&ccedil;bir h&uuml;k&uuml;m inmediği, fedakarlık ve &ouml;zveri isteyen hi&ccedil;bir emrin nazil olmadığı bir d&ouml;nemde baş g&ouml;stermiş olmasıdır. Bu ortamda g&ouml;sterdiği b&ouml;ylesi bir fedakarlıkla o, İslam d&uuml;nyasının &ouml;rnek m&uuml;mini olacaktı.</p>\n\n<p>\n	Bu hadisenin diğer ayrıcalığıysa Hz. Ali&quot;nin (a.s) bu sırada gen&ccedil;liğinin baharında bulunmasıydı.</p>\n\n<p>\n	Hen&uuml;z yirmi yaşını bile tamamlamamış, arzular, &uuml;mitler dolu bir gen&ccedil;.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu yaşta g&ouml;sterdiği bu fedakarlık, O&quot;nun se&ccedil;kin karakter ve m&uuml;mtaz kişiliğinin ilk goncalarından biriydi. Elvan elvan ıtırıyla b&uuml;t&uuml;n insanlık d&uuml;nyasını b&uuml;y&uuml;leyecek nadide bir vak&quot;a nadide bir gonca.</p>\n\n<p>\n	O&quot;nun Rabbiyle ger&ccedil;ekleştirdiği bu alışveriş olmasa belki de Hz. Resulullah (s.a.a) o gece şehid d&uuml;şecek ve İslam &ccedil;i&ccedil;eği daha a&ccedil;madan solup gidecekti.</p>\n\n<p>\n	Her fedakarlığın değeri, onun yarattığı etkide gizlidir. Bu fedakarlık d&uuml;nyalar, devranlar ve nesillere değer bir fedakarlıktı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu nadide olayın bir diğer ayrıcalığı da Ali (a.s) gibi bir yiğidin mutlak &ouml;l&uuml;m maksatlı olduğunu bildiği bir gece saldırısı karşısında kendisini korumak i&ccedil;in gerekli tedbirleri bile alamamak ve yatağa uzanıp yatmak şartıyla &ouml;l&uuml;m&uuml; kabullenmesiydi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ali (a.s) gibi emsalsiz bir savaş&ccedil;ı ve benzersiz m&uuml;cahid i&ccedil;in yalınkılı&ccedil; d&uuml;şmanın ortasına dalarak kıyasıya bir &ouml;l&uuml;m kalım savaşına girişmekle; yatağa girip yorgana sarınarak zerrece m&uuml;dafaa imkanına sahip olmaksızın &uuml;zerine inip onu parampar&ccedil;a doğrayacak kılı&ccedil;ları belalemek arasında elbette ki yerden g&ouml;ğe kadar fark vardı.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		Sevgili İslam Peygamberi 13 yıl boyunca Mekke&quot;de tebliğde bulundu, insanları Allah&quot;a eş ve ortak koşmayıp sadece O&quot;na ibadette bulunmaya &ccedil;ağırdı. Onlar bu daveti kabul etmedikleri gibi O hazrete olmadık eziyetlerde bulundurlar, insanlık dışı zul&uuml;mler g&ouml;sterdiler.</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Tam &uuml;&ccedil; yıl boyunca Hz. Resulullah&quot;la (s.a.a) O&quot;nun boyu olan Haşimoğullarına karşı &ccedil;ok boyutlu bir boykot eylemine giriştiler, yiyecek ve ticaret ambargosu uyguladılar; kadın-erkek, gen&ccedil;-ihtiyar demeden b&uuml;t&uuml;n Haşimoğullarını a&ccedil;lıktan &ouml;lmeye mahkum ettiler; olmadık eziyet ve işkenceler uyguladılar M&uuml;sl&uuml;manlara.</p>\n\n<p>\n	Ama b&uuml;t&uuml;n bunlar ne Peygamberi, ne de O&quot;nunla birlikte olan m&uuml;minlerin inan&ccedil;larını zerrece sarsmadı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kureyş konseyi toplanarak bu put d&uuml;şmanının derhal ortadan kaldırılması gerektiğine karar verdi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Resulullah&quot;ı (s.a.a) &ouml;ld&uuml;receklerdi. Ama bu işi kim yapacaktı?</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Muhammed&quot;i (s.a.a) ter&ouml;r edecek olanı ya M&uuml;sl&uuml;manlar veya Haşimoğullarından biri &ouml;ld&uuml;recekti kesinlikle.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; O&quot;nu ter&ouml;r edecek olanın bir g&uuml;n bile sağ kalabilmesi m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	&nbsp;&nbsp; Bunun &uuml;zerine o hazreti hapsetmeyi d&uuml;ş&uuml;nd&uuml;ler. Ama &ccedil;ok ge&ccedil;meden bunun da pratik olamayacağını anladılar.&nbsp;&nbsp; Zira taraftarları onun hapiste &ccedil;&uuml;r&uuml;y&uuml;p &ouml;lmesine m&uuml;saade etmez, ne yapıp edip onu kurtarırlardı mutlaka.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Mekke&quot;den s&uuml;rg&uuml;ne g&ouml;ndermeyi &ouml;nerenler oldu. Bu da reddedildi. zira Muhammed (s.a.a) o etkileyici kişiliği, g&uuml;zel konuşması ve g&uuml;zel ahlakıyla gittiği her yerde insanları etkileyecek ve herkesi M&uuml;sl&uuml;man edecekti. &Ccedil;ok ge&ccedil;meden kazandığı taraftarlarıyla Mekke&quot;ye d&ouml;n&uuml;p, kendisini s&uuml;rg&uuml;n edenlerden intikam alacaktı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n bu &ouml;neriler reddedildi. Pratik bir &ccedil;&ouml;z&uuml;m yolu aramaya başladılar.</p>\n\n<p>\n	Ve buldular.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kureyş&rsquo;in on kabilesinden on sil&acirc;hşor se&ccedil;ilecek ve ani bir saldırıyla Muhammed&quot;i &ouml;ld&uuml;rerek oradan uzaklaşacaklardı. B&ouml;ylece katilin kim olduğu asla ispatlanamayacak ve Muhammed (s.a.a) kim vurduya gitmiş olacaktı!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu durumda O&quot;nun akrabaları veya taraftarları kimseye karşı kan davasına da girişemeyecek, kısas edecek kimse bulamayacaklardı!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; On kabilenin onundan da intikam alabilmek ise zaten m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İster istemez diyete razı olacaklardı. O zaman da zengin m&uuml;şrikler, istenen diyet parasını fazlasıyla &ouml;deyerek her şeyi yoluna koyacaklardı.</p>\n\n<p>\n	B&ouml;ylece plan geliştirildi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; En uygun, gece yarısı uyuduğu sırada ansızın &uuml;zerine &ccedil;ullanıp karanlıkta işini bitirmekti.</p>\n\n<p>\n	Evinin kapısının zaten geceleri de kilitlemiyordu O.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; On katilden biri, bizzat Hz. Resulullah&quot;ın (s.a.a) kendi amcasıydı. Yeğeninin evini ve O&quot;nun g&uuml;nl&uuml;k yaşamını &ccedil;ok yakından biliyordu.</p>\n\n<p>\n	&nbsp;&nbsp; Plan son derece uygun ve kolaydı. Her kabileden on sil&acirc;hşor se&ccedil;ildi. Hepsi de putperestti.</p>\n\n<p>\n	&nbsp;&nbsp; Bu toplantı &ccedil;ok gizli tertiplenmiş ve kabile reislerinden başka kimsenin haberi olmamıştı.</p>\n\n<p>\n	&nbsp; Ama her şeyden haberi olan Allah Teala durumu sevgili Resul&uuml;ne bildirmiş ve O&quot;na Mekke&quot;den hicrette bulunmasını emretmişti.</p>\n\n<p>\n	&nbsp;&nbsp; Peygamber&quot;in Mekke&quot;de kalabilmesi m&uuml;mk&uuml;n değildi artık.</p>\n\n<p>\n	&nbsp;&nbsp; Zira m&uuml;şriklerin her an harekete ge&ccedil;me ihtimalleri vardı.</p>\n\n<p>\n	&nbsp;<strong> Hz. Resulullah&quot;ın (s.a.a) Mekke&quot;den hicreti &ccedil;ok gizli ger&ccedil;ekleşmeliydi, aksi takdirde şehirden sağ &ccedil;ıkması imkansızdı.</strong></p>\n\n<p>\n	Beklenen gece gelip &ccedil;attı.</p>\n\n<p>\n	Hz. Resulullah&quot;ın (s.a.a) yatağı serildi.</p>\n\n<p>\n	Yatakta biri vardı.</p>\n\n<p>\n	Kureyişliler gece yarısı olmasının beklediler. El ayak &ccedil;ekildikten sonra sessizce a&ccedil;ık kapıdan i&ccedil;eriye s&uuml;z&uuml;ld&uuml;ler.</p>\n\n<p>\n	&Ccedil;ıt &ccedil;ıkmıyordu kimseden.</p>\n\n<p>\n	Tanınmak istemiyorlardı.</p>\n\n<p>\n	Odaya girince yatakta uyumakta olan birini farkettiler.</p>\n\n<p>\n	Kılı&ccedil;lar karanlıktan parladı.</p>\n\n<p>\n	Tam bu sırada yatakta uyumakta olan kimse yay gibi yerinden doğrulup karşılarına dikildi.</p>\n\n<p>\n	Ali&quot;ydi (a.s) bu!</p>\n\n<p>\n	- Muhammed nerede?!</p>\n\n<p>\n	- Mekke&quot;den gitti O.</p>\n\n<p>\n	- Nereye?</p>\n\n<p>\n	- Bilmem.</p>\n\n<p>\n	- Ne zaman?</p>\n\n<p>\n	- Bilmem.</p>\n\n<p>\n	- Neden gitti?</p>\n\n<p>\n	- Siz O&quot;nun burada kalmasını istemiyordunuz, O da &ccedil;ıkıp gitti!</p>\n\n<p>\n	Ne yapacaklarını şaşırmışlardı.</p>\n\n<p>\n	Bunu hi&ccedil; hesaplamamışlardı işte!</p>\n\n<p>\n	Muhammed (s.a.a) neredeydi şimdi?</p>\n\n<p>\n	Ali (a.s) O&quot;nun yatağında ne arıyordu sahi?</p>\n\n<p>\n	Ali&quot;yi (a.s) &ouml;ld&uuml;rmek istediler.</p>\n\n<p>\n	Vazge&ccedil;tiler.</p>\n\n<p>\n	Ali&quot;yi (a.s) değil, Muhammed&quot;i (s.a.a) &ouml;ld&uuml;rmeleri gerekiyordu.</p>\n\n<p>\n	B&ouml;ylece Ali (a.s) mutlaka bir &ouml;l&uuml;m&uuml; kucaklayarak Hz. Resulullah&quot;ın (s.a.a) yatağında yatıp O hazretin kurtulmasını sağlamıştı.</p>\n\n<p>\n	Kendisini hakka feda etmişti o gece.</p>\n\n<p>\n	Yeter ki hak diri kalsın, Hz. Resulullah&#39;ın (s.a.a) tebliğ ettiği y&uuml;ce İslam g&uuml;neşi daha doğmadan batmasın, insanlık seması bu muazzam nurdan ebediyen mahrum bırakılmasın, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ebediyen olumsuz değerler olarak bilinebilsin diye.</p>\n\n<p>\n	Ali&#39;nin (a.s) Rabbiyle alışverişleri fevkal&acirc;de &ccedil;arpıcıdır.</p>\n\n<p>\n	Bir iki tane de değildir asla.</p>\n\n<p>\n	İmam Ali&#39;nin (a.s) hayatı baştan başa bu t&uuml;r ilahi alışverişlerle doludur.</p>\n\n<p>\n	Uhud gazvesinde onun sergilediği ilahi alışverişin insanlık tarihinde ikinci bir benzerine rastlayabilmek imkansızdır.</p>\n\n<p>\n	V&uuml;cudunu oklara, mızraklara ve kılı&ccedil;lara karşı kalkan gibi kullanıp Hz. Resulullah&#39;a (s.a.a) halel gelmesin diye canını bilfiil ve y&uuml;zlerce kez feda etmişti o g&uuml;n Ali (a.s) .</p>\n\n<p>\n	Uhud dağı uzun bir duvar gibi uzanıp onun o g&uuml;nk&uuml; akıl almaz &ccedil;arpışmalarını seyre koyulmuştu hayretle.</p>\n\n<p>\n	O g&uuml;n Ali&#39;nin (a.s) g&ouml;sterdiği kahramanlık bir kez daha Hz. Resulullah&#39;ın (s.a.a) mutlak bir &ouml;l&uuml;mden d&ouml;nmesini sağlamıştı.</p>\n\n<p>\n	Uhud sıradağları arasında dar bir ge&ccedil;it vardı.</p>\n\n<p>\n	İslam ordusunun arkasında yer alıyordu. M&uuml;şrikler buradan ge&ccedil;ebilecek olsa M&uuml;sl&uuml;manlara arkadan saldırabilirlerdi.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) 50 ok&ccedil;uyu buraya yerleştirmiş ve bizim yenildiğimizi g&ouml;rseniz bile burayı bir an olsun terk etmeyin sakın! diye de sıkıca tembihlemişti.</p>\n\n<p>\n	Bu emri yerine getirilecek olsa M&uuml;sl&uuml;manlar kesinlikle zaferi kazanacaklardı. Ama, emir dinlenmeyince zafer kazanılabilir mi?</p>\n\n<p>\n	Savaş başladıktan az bir s&uuml;re sonra Hz. Ali&#39;nin (a.s) kahramanlıkları sayesinde M&uuml;sl&uuml;manlar m&uuml;şrikleri yenilgiye uğrattılar. M&uuml;şrikler ka&ccedil;maya başlayınca kimi M&uuml;sl&uuml;manlar ganimet toplamaya başlamıştı.</p>\n\n<p>\n	Bu &ccedil;ok tehlikeliydi.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; m&uuml;şriklerden sadece birka&ccedil; elebaşı &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;; Mekke kafirlerinin telefatı &ccedil;ok azdı o merhalede.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, ka&ccedil;an d&uuml;şmanı kovalayacakları yerde ganimet derdine d&uuml;şm&uuml;şlerdi!</p>\n\n<p>\n	D&uuml;şman bunu fırsat bilip kendisini toparladı.</p>\n\n<p>\n	Uhud&#39;u arkadan dolanıp yeni bir saldırıya hazırlandılar.</p>\n\n<p>\n	Ge&ccedil;ide yerleştirilen ok&ccedil;ular da ganimet i&ccedil;in aşağıya inmeye başlamıştı.</p>\n\n<p>\n	Komutanları her ne kadar Peygamberin emrini unuttunuz mu? diye haykırıp onları siperde kalmaya davet ettiyse de dinleyen olmadı.</p>\n\n<p>\n	Komutan, altı adamıyla yapayalnızdı şimdi.</p>\n\n<p>\n	Bu ele ge&ccedil;meyen fırsatı değerlendiren kafirler hemen saldırıya ge&ccedil;tiler.</p>\n\n<p>\n	Ge&ccedil;idi koruyan 7 M&uuml;sl&uuml;man kahramanca &ccedil;arpışmış, ama &ccedil;ok kısa s&uuml;rede hepsi de şehid d&uuml;şm&uuml;şt&uuml; y&uuml;zlerce silahlı s&uuml;vari karşısında.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar Allah ve Resul&uuml;n&uuml;n rızası i&ccedil;in savaşı bırakıp kendi nefislerinin rızası i&ccedil;in d&uuml;nyalık toplamaya başlayınca kaderleri değişiverdi.</p>\n\n<p>\n	Ve savaşın seyri de değişti elbet.</p>\n\n<p>\n	Şimdi m&uuml;şrikler arkadan da saldırıp M&uuml;sl&uuml;manları kıskaca almışlardı.</p>\n\n<p>\n	Korkun&ccedil; bir katliam başladı.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar ağır kayıplar vererek ka&ccedil;maya başladılar.</p>\n\n<p>\n	Canını kurtarmak isteyen ka&ccedil;mış; Hz. Resulullah&#39;ı (s.a.a) yaralı olarak savaş meydanında yalnız bırakmışlardı.</p>\n\n<p>\n	Ama hayır.</p>\n\n<p>\n	Hi&ccedil;bir zaman habibini yalnız bırakmayan Murtaza Ali (a.s) şimdi de onun yanı başındaydı.</p>\n\n<p>\n	Onu korumak i&ccedil;in canını hi&ccedil;e sayıyor, &ouml;l&uuml;m&uuml;ne vuruşuyordu.</p>\n\n<p>\n	Hz. Resulullah&#39;ın (s.a.a) yalnız kaldığını g&ouml;ren m&uuml;şrikler d&ouml;rt bir yandan hazrete doğru saldırıya ge&ccedil;tiler.</p>\n\n<p>\n	Onu &ouml;ld&uuml;rmek i&ccedil;in bundan daha iyi bir fırsat bulamazlardı.</p>\n\n<p>\n	Ama Ali (a.s) vardı orada.</p>\n\n<p>\n	G&ouml;r&uuml;lmemiş bir g&uuml;&ccedil; ve cesaretle &ccedil;arpışıyor, naralar savuruyor, kılıcı tam bir &ouml;l&uuml;m makinesi gibi her indiğinde bir kafiri kanlar i&ccedil;inde yere seriyordu.</p>\n\n<p>\n	Savaş değirmeninin mili Ali (a.s) olmuştu şimdi.</p>\n\n<p>\n	Ona yaklaşmak kesin &ouml;l&uuml;m demekti.</p>\n\n<p>\n	Hangi yandan saldırsalar karşılarında Ali&#39;yi (a.s) buluyor, Allah&#39;ın aslanı inanılmaz bir hız ve &ccedil;eviklikle herkesi yere deviriyordu.</p>\n\n<p>\n	Aldığı yaralarla kendisi de tepeden tırnağa kanlar i&ccedil;inde kalmıştı.</p>\n\n<p>\n	O haliyle korkun&ccedil; ve &uuml;rk&uuml;t&uuml;c&uuml; bir g&ouml;r&uuml;n&uuml;m&uuml; vardı.</p>\n\n<p>\n	Nefes nefese kalmıştı.</p>\n\n<p>\n	V&uuml;cudundan akan terin mi, yoksa kanın mı daha fazla olduğunu anlayabilmek m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	İnsan&uuml;st&uuml; bir g&uuml;&ccedil; sarf ederek savaşıyordu imam.</p>\n\n<p>\n	Aldığı yaraların bir-ikisi bile g&uuml;&ccedil;l&uuml; bir insanı yere sermeye yeterliydi. Ama o, 80&#39;den fazla kılı&ccedil;, ok ve mızrak yarası aldığı halde hala savaşa devam ediyordu.</p>\n\n<p>\n	Kıyasıya buruyor, &ouml;ld&uuml;resiye vuruşuyordu.</p>\n\n<p>\n	Aslanlar gibi k&uuml;kreyerek o g&uuml;ne değin benzeri g&ouml;r&uuml;lmemiş bir kahramanlık yaratıyordu Ali (a.s).</p>\n\n<p>\n	Bu amansız &ccedil;arpışma sırasında bir ara elindeki &ccedil;elik kılı&ccedil; kırıldı.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) hemen kendi kılıcını ona doğru uzatarak imdadına yetişti.</p>\n\n<p>\n	O da Ali&#39;yi (a.s) &ccedil;ok seviyordu &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	İki bedende bir san gibiydiler.</p>\n\n<p>\n	Hatta bunu Allah Teala Kur&#39;an&#39;da da vurgulamış ve Hz. Ali (a.s) i&ccedil;in Resulullah&#39;ın (s.a.a) nefsi ve canı-ciğeri lakabını kullanmıştı &Acirc;l-i İmran Suresinin 61. ayet-i kerimesinde.</p>\n\n<p>\n	Ve İmam Ali&#39;nin (a.s) o g&uuml;n g&ouml;sterdiği bu inanılmaz kahramanlık bir kez daha Allah Resul&uuml;n&uuml;n (s.a.a) canını kurtaracak ve bu, Hz. Ali&#39;nin (a.s) Rabbiyle yaptığı alışverişlerden biri olarak tarihe ge&ccedil;ecekti.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) kahramanlığını g&ouml;ren bir&ccedil;ok M&uuml;sl&uuml;man, geri d&ouml;n&uuml;p m&uuml;şriklere karşı tekrar savaşa tutuşmuştu.</p>\n\n<p>\n	Savaş bittiğinde Ali (a.s) kanlar i&ccedil;indeydi.</p>\n\n<p>\n	Onu g&ouml;renler nasıl hal&acirc; diri kalabildiğine şaşırıyor, bu şaşkınlıklarını gizleyemiyorlardı.</p>\n\n<p>\n	Ertesi g&uuml;n, şehidler toprağa verildikten ve şehid ailelerine başsağlığı ve tebrik dileklerinde bulunulduktan sonra Hz. Resulullah&#39;ın (s.a.a) ilk işi Hz. Ali&#39;yi (a.s) ziyaret etmek oldu.</p>\n\n<p>\n	Allah&#39;ın aslanı tepeden tırnağa yaralar i&ccedil;inde yatıyordu.</p>\n\n<p>\n	D&uuml;nya ve ahiret kadınlarının ulusu ve Hz. Resulullah&#39;ın (s.a.a) biricik kevseri Hz. Fatıma-i Zehra selamullah aleyha yaralarına merhem s&uuml;r&uuml;p sarmıştı, pervaneler gibi d&ouml;n&uuml;yordu Ali&#39;sinin başı ucunda.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) onu bu halde g&ouml;r&uuml;nce dayanamadı, g&ouml;zleri dolu dolu Allah yolunda b&ouml;ylesine candan ge&ccedil;ip cihat edenin ecri elbetteki Allah i&ccedil;inde pek b&uuml;y&uuml;k olacaktır! buyurdu.</p>\n\n<p>\n	İmam&#39;ın da g&ouml;zleri dolmuş, başını eğerek susmuştu.</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n rızasını kazanabildiği ve sanını ona feda ettiği i&ccedil;in mutluydu, ama şehid olamadığı i&ccedil;in de h&uuml;z&uuml;nl&uuml;yd&uuml;.</p>\n\n<p>\n	Bunu s&ouml;ylediğinde Hz. Resul-&uuml; Ekrem Ya Ali buyurdu, Mahzun olma! Senin hayatın da Allah i&ccedil;indir, &ouml;l&uuml;m&uuml;n de! Evet, sen Allah yolunda şehid olacaksın, ama şimdi değil, gelecekte.</p>\n\n<p>\n	Bu haberi &ouml;ğrenmek İmam&#39;ı pek memnun etmişti. Mahzun değildi artık.</p>\n\n<p>\n	Ertesi g&uuml;n onca yarasına rağmen ayağa kalkıp silahlarını kuşanmış ve kafirlerin muhtemel bir saldırısını &ouml;nleyebilmek i&ccedil;in yola koyulup Hemre&#39;el Esed gazvesine katılmış ve bir başka kahramanlık &ouml;rneği daha sergileyerek Rabbiyle bir alışverişte daha bulunmuştu![3]</p>\n\n<p>\n	M&uuml;minlerin emiri Hz. Ali&#39;nin (a.s) kahramanlık hayatında kayıtlı bir ayrıcalık vardı ki, onu diğer kahramanlar ve namlı yiğitlerin hepsinden daha farklı, daha &uuml;st&uuml;n kılmaktadır.</p>\n\n<p>\n	Ve bu, insanlık tarihinde sadece Hz. İmam Ali&#39;ye (a.s) mahsus bir haslet, sadece o hazrete has bir &uuml;st&uuml;nl&uuml;kt&uuml;r.</p>\n\n<p>\n	Hz. İmam Ali (a.s) hi&ccedil;bir savaşta ilk saldıran taraf olmamış, hi&ccedil;bir savaşta meydana &ccedil;ıkıp er isteyen ve savaşı başlatan kimse olmamıştır.</p>\n\n<p>\n	Onun b&uuml;t&uuml;n savaşları m&uuml;dafaa savaşıdır.</p>\n\n<p>\n	D&uuml;şman er isteyince hemen o meydana &ccedil;ıkmış, ilk g&ouml;n&uuml;ll&uuml; savaş&ccedil;ı o olmuştur.</p>\n\n<p>\n	İstisnasız b&uuml;t&uuml;n savaşlarda; Bedir&#39;de, Uhud&#39;da, Hemdek&#39;te, Hayber&#39;de. her yerde b&ouml;yle olmuştur.</p>\n\n<p>\n	Ve kimsenin meydana &ccedil;ıkmaya c&uuml;ret edemediği lahzalarda yine o &ccedil;ıkmış ve en dehşetli d&uuml;şmanın bile sırtını yere vurmuştur.</p>\n\n<p>\n	Ve İmam Ali (a.s) en maharetli ve en g&uuml;&ccedil;l&uuml; savaş&ccedil;ılar karşısında bile, hi&ccedil; yenilgi almayan ve girdiği b&uuml;t&uuml;n &ccedil;arpışmalardan muzaffer olarak &ccedil;ıkan tek yiğit, tek kahramandı!</p>\n\n<p>\n	Bedir savaşında k&uuml;f&uuml;r ordusundan utbe, Şeybe ve Velid, Uhud savaşında Talha bin Ebu Talha, Henden savaşında Amr b. Ebuduvedd ve Hayber&#39;de de bin savaş&ccedil;ıya bedel yiğit olarak nam salmış bulunan Merhab meydana &ccedil;ıkıp savaşacak er istemiş, b&uuml;t&uuml;n bu savaşlarda Hz. İmam Ali (a.s) onların karşısına &ccedil;ıkıp y&uuml;ce İslam&#39;ı m&uuml;dafaa i&ccedil;in savaşmıştır.</p>\n\n<p>\n	Evet, İmam (a.s) hayatı boyunca savaşı ilk başlatan kişi olmamıştır hi&ccedil;.</p>\n\n<p>\n	Sıffin, Cemel ve Nehrevan savaşlarında da durum aynıdır.</p>\n\n<p>\n	Onca g&uuml;&ccedil;, kuvvet, cesaret ve zekasıyla, bir kez olsun savaşı ilk başlatan olamamıştır o!.</p>\n\n<p>\n	Ve onun er meydanındaki ilkleri bunlardan ibaret değildir sadece.</p>\n\n<p>\n	Hi&ccedil;bir savaş planı başarısızlıkla sonu&ccedil;lanmış olmayan tek komutanda yine odur İslam tarihinde Hz. Resulullah&#39;tan (s.a.a), sonra!</p>\n\n<p>\n	Ve o hazretten sonra, d&uuml;şmana hi&ccedil; sırtını &ccedil;evirmeyen ilk de yine Ali&#39;dir (a.s) .</p>\n\n<p>\n	Ve . İmam Ali&#39;nin (a.s) hayatı daha nice g&ouml;rkemli ilklerle doludur. O, imamdır, &ouml;nc&uuml;d&uuml;r &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Onun gibi bir savaş&ccedil;ı yoktur insanlık tarihinde. Onca g&uuml;&ccedil; ve cesaretine rağmen savaş taraftarı değildir o; insanların &ouml;ld&uuml;r&uuml;lmesi rahatsız etmektedir onu. Herşeyden &ouml;nce sevgi ve merhamet imamıdır o. M&uuml;dafaa dışında kılıcına el attığı g&ouml;r&uuml;lmemiştir hi&ccedil;bir zaman</p>\n\n<p>\n	Ve b&uuml;y&uuml;kl&uuml;k de budur aslında.</p>\n\n<p>\n	Yiğitlik budur.</p>\n\n<p>\n	Bahadırlık, Ali gibi olmaktır er meydanlarında.</p>\n\n<p>\n	O sadece bileğinin g&uuml;c&uuml;yle değil, insan&icirc; erdem, fazilet ve şeref timsali karakteriyle de dillere destan bir &ouml;rnektir.</p>\n\n<p>\n	Aynı zamanda ilim şehrinin de kapısıdır o .</p>\n\n<p>\n	Ondan başka bir ilim kapısını tanıtmış değildir peygamber.</p>\n\n<p>\n	&Ccedil;ok boyutlu be kamil insan &ouml;rneğidir Ali.</p>\n\n<p>\n	Hz. Resulullah&#39;ın da (s.a.a) buyurmuş olduğu gibi;</p>\n\n<p>\n	Ali&#39;yi Resulullah&#39;tan, Resulullah&#39;ı da Ali&#39;den daha iyi kim tanıyabilir?</p>\n\n<p>\n	&nbsp;-------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Allame Meclisi&quot;nin Bihar&quot;ı c.36, s.40-51&quot;de Şia ve S&uuml;nni m&uuml;fessirlerden bu konuyla ilgili bir&ccedil;ok rivayet nakletmektedir.</p>\n\n<p>\n	[2] - Nehc-ul Belaga, Subh-i Salih incelemesi, 182. hutbe, s.264</p>\n\n<p>\n	[3] - Hz. Emir&#39;ul M&uuml;minin Ali&#39;nin (a.s) Uhud&#39;da g&ouml;sterdiği yiğitlikler hakkında daha geniş bilgi i&ccedil;in bkz:-İrşad-ı Şeyh M&uuml;fid, c.1, s.78-92, Uhud Gazvesi faslı.</p>','İmam Ali (a.s)\"ın Ticareti','','publish','closed','open','','imam-ali-a-sin-ticareti','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2748',0,'post','',0),(2749,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h3>\n	Hutbenin İ&ccedil;eriği</h3>\n\n<p>\n	&nbsp;Bu hutbe t&uuml;m&uuml;yle Peygamber (s.a.a)&rsquo;den sonraki hilafet meselesi ile ilgilidir. Hz. Ali (a.s) halifeler d&ouml;neminde v&uuml;cuda gelen sorunları olduk&ccedil;a anlamlı, ateşli ve etkili ifadelerle beyan etmiştir. Ayrıca bu hutbede Resulullah (s.a.a)&rsquo;den sonra bu makama en &ccedil;ok kendisinin layık olduğunu belirtmekte ve hilafetin neden asıl y&ouml;r&uuml;ngesinden &ccedil;ıktığına &uuml;z&uuml;lmektedir.</p>\n\n<p>\n	&nbsp; Hutbenin sonunda ise halkın kendisine biat etme olayını anlatmakta ve neden biatlerini kabul ettiğini olduk&ccedil;a g&uuml;zel ve ilham verici c&uuml;mlelerle beyan etmektedir.</p>\n\n<h3>\n	Hilafet Meselesi Hakkında &Ouml;nemli Bir Yorum</h3>\n\n<p>\n	&nbsp; Bu hutbe, &ouml;nceden de beyan edildiği gibi Resulullah&rsquo;tan sonra hilafet &ccedil;izgisini değiştirmek i&ccedil;in oluşturulan olduk&ccedil;a şiddetli ve ağır fırtınalara işaret etmektedir. Aynı şekilde Peygamber&rsquo;in hilafeti makamına kimin layık olduğunu, delil ve mantık ışığında ortaya koymaktadır. Ardından da bu olayda işlenilen hata ve Peygamber&rsquo;in hilafet konusundaki a&ccedil;ık emrinin g&ouml;rmezlikten gelinmesi arkasından M&uuml;sl&uuml;manlar i&ccedil;in ortaya &ccedil;ıkan b&uuml;y&uuml;k sorunlara işaret etmektedir.</p>\n\n<p>\n	Hz. Ali (a.s) Hutbe&rsquo;nin başlangıcında hilafetin ilk aşaması ile ilgili şikayetini ortaya koymakta ve ş&ouml;yle buyurmaktadır: <strong>&ldquo;Allah&rsquo;a andolsun ki falan kimse (Ebi Kuhafe oğlu), hilafete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği halde hilafeti bir g&ouml;mlek&nbsp; gibi giyindi.&rdquo;</strong></p>\n\n<p>\n	&nbsp; &ldquo;Takammeseha&rdquo; kelimesindeki &ldquo;ha&rdquo; zamiri hilafeti ifade etmektedir. Kamis (g&ouml;mlek) olarak tabir edilmesi de onun hilafeti &ouml;rt&uuml;nmek i&ccedil;in bir g&ouml;mlek ve s&uuml;s olarak kullandığına işarettir. Oysa bu b&uuml;y&uuml;k değirmen taşı, şiddetli hareketinde d&uuml;zenini sağlayan, sapmasını &ouml;nleyen, İslam ve M&uuml;sl&uuml;manların menfaatleri doğrultusunda d&ouml;nmesini temin eden g&uuml;&ccedil;l&uuml; bir eksen ve mile ihtiya&ccedil; duymaktadır. Evet, hilafet bir g&ouml;mlek değildir. Bir değirmen taşı &ouml;rneği gibi, toplumu d&ouml;nd&uuml;ren, idare eden bir sistemdir. Hilafetin g&uuml;&ccedil;l&uuml; bir merkeze ihtiyacı vardır. Yoksa hilafet asla birisinin giyeceği ve kendisini &ouml;rteceği bir g&ouml;mlek değildir.</p>\n\n<p>\n	&nbsp; Ardından hilafete diğerlerinin değil kendisinin layık olduğunu ispatlamak ve herkesin bunu bildiğini vurgulamak i&ccedil;in, asla inkar edilmesi m&uuml;mk&uuml;n olmayan apa&ccedil;ık bir delil ortaya koymakta ve ş&ouml;yle buyurmaktadır: <strong>&#39;&#39;Oysa sel benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&#39;&#39;</strong></p>\n\n<p>\n	&nbsp; &ldquo;Yenhedir&rdquo; (aşağı d&ouml;k&uuml;l&uuml;r) ve &ldquo;layerka&rdquo; (y&uuml;kselmez) tabirlerinin bir arada biri olumlu biri olumsuz kipte kullanılışının &ccedil;ok ince ve zarif bir anlamı vardır.</p>\n\n<p>\n	&nbsp; Burada İmam&#39;ın varlığı y&uuml;ksek zirvelere sahip dağa benzetilmiştir. Bu t&uuml;r dağların en doğal &ouml;zelliği, g&ouml;kten inen yağmur ve suyu kendine &ccedil;ekerek daha sonra geniş topraklara ve vadilere akıtması, bitkileri yeşertmesi ve &ouml;te yandan y&uuml;ksekten u&ccedil;an hi&ccedil; bir kuşun zirvesine ulaşamamasıdır.</p>\n\n<p>\n	&nbsp; Bu benzetme ile dağların yery&uuml;z&uuml;n&uuml;n g&uuml;venliğini sağlamasındaki rol&uuml;ne de işaret etmektedir. Nitekim Allah-u Teala ş&ouml;yle buyurmaktadır: <strong><span><strong>&#39;&#39;Sizi sarsmaması i&ccedil;in yery&uuml;z&uuml;nde sağlam dağları, yolunuzu bulmanız i&ccedil;in de ırmakları ve yolları yarattı.&#39;&#39;&nbsp;</strong></span></strong>&nbsp;</p>\n\n<p>\n	&nbsp; Evet, eğer y&uuml;ce dağlar olmasaydı bir yandan yery&uuml;z&uuml;n&uuml;n i&ccedil; basıncı, diğer yandan ay ve g&uuml;neşin &ccedil;ekim g&uuml;c&uuml; ve denizlerin gel-git olayı, bir de r&uuml;zgar basıncı insanlardan her t&uuml;rl&uuml; huzur ve g&uuml;veni kaldırır, g&ouml;kten inen sular b&uuml;y&uuml;k bir sel halinde denizlere akar ve dolayısıyla da &ccedil;eşme ve nehir şeklinde bir su stokuna sahip bulunmazdık.</p>\n\n<p>\n	Her &uuml;mmet i&ccedil;in masum bir imamın varlığı bir &ccedil;ok huzur ve bereketlerin kaynağıdır. Ayrıca bu tabir hi&ccedil; kimsenin İmam&rsquo;ın y&uuml;ce fikirlerine, marifet derecesine ve şahsiyetinin &ouml;z&uuml;ne eremeyeceğini de g&ouml;stermektedir. Hz. Ali (a.s.)&rsquo;ı da muallimi olan Peygamber-i Ekrem, ve diğer Masum İmamlar dışında hi&ccedil; kimse hakkınca derk edemez.</p>\n\n<p>\n	Ashabı, takip&ccedil;ileri ve dostlarından herkes bu b&uuml;y&uuml;k okyanustan kendi varlık kapasitesi &ouml;l&ccedil;&uuml;s&uuml;nde istifade eder. Ama derinlikleri hi&ccedil; kimse tarafından bilinemez.</p>\n\n<p>\n	&nbsp; Ayrıca şu n&uuml;kteye de dikkat etmek gerekir ki değirmen taşının d&ouml;nmesi i&ccedil;in de nehirlerden faydalanılmaktadır. Bu nehirler ise y&uuml;ce dağlardan akmaktadır. Ayrıca değirmen taşları dağların bir par&ccedil;ası olup dev kayalardan elde edilmektedir. Yukarıdaki tabir ise b&uuml;t&uuml;n bu anlamların t&uuml;m&uuml;ne işaret ediyor olabilir. Yani ben hem değirmen taşının miliyim, hem değirmen taşıyım hem, harekete ge&ccedil;irici g&uuml;c&uuml;m.</p>\n\n<p>\n	&nbsp; Yine bilindiği gibi dağların dorukları, semavi bereketleri kar şeklinde kendi bağrında barındırmakta ve daha sonra yavaş yavaş buradaki su kaynağını susuz topraklara akıtmaktadır. Bu da Hz. Ali (a.s)&rsquo;ın vahiy kaynağına ve Peygamber (s.a.a)&rsquo;in sonsuz varlık denizinden faydalanmasına işaret de olabilir.</p>\n\n<p>\n	&nbsp; Bazı şarihler &ldquo;sel&rdquo;&nbsp; tabirinin yukarıdaki c&uuml;mlede Hz. Ali (a.s)&rsquo;ın vehbi ilim ve bilgisine gizli bir işaret olduğunu kabul etmişlerdir. Nitekim İslam Peygamberi (s.a.a) de, <strong>&#39;&#39;Ben ilim şehriyim, Ali ise kapısıdır.&#39;&#39; </strong>diye buyurduğu meşhur hadisi de buna işaret etmiştir. Yine Kur&rsquo;an-ı Kerim&rsquo;de <strong><span><strong>&ldquo;De ki: Suyunuz &ccedil;ekiliverse s&ouml;yleyin bakalım, size kim bir akar su getirebilir?&rdquo;&nbsp; </strong></span></strong>ayeti ile ilgili olarak İmam Ali bin Musa Rıza (a.s), ayetteki <strong>&ldquo;main mein&rdquo; (akarsu) kelimesini Hz. Ali&rsquo;nin ilmi diye tefsir etmiştir.</strong></p>\n\n<p>\n	&nbsp; Burada insanın aklına şu bir ka&ccedil; soru takılmaktadır: İlk &ouml;nce ş&ouml;yle bir itirazda bulunulabilir: Neden Hz. Ali (a.s) burada kendisini &ouml;vmektedir? Oysa insanın kendisini &ouml;vmesi kınanmış bir &ouml;zelliktir. Nitekim bir rivayette ş&ouml;yle buyurmuştur: <strong>&ldquo;İnsanın kendisini tekiye etmesi &ccedil;irkindir.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Bu soruya verilecek cevap olarak, kendini tanıtmak ile &ouml;vmek arasındaki farklılığa dikkat etmek gerekir. Bazen halk birinin şahsiyetinden habersizdir ve bu bilgisizliği sebebiyle de ondan yeterince istifade edememektedir. Bu gibi durumlarda insanın bizzat kendisi, yada başkası tarafından tanıtılması hi&ccedil;bir zaman kusur sayılmamaktadır. Hatta sevap ve kurtuluş yolu da budur. Bu bir doktorun re&ccedil;etesinin &uuml;st tarafında tıp uzmanlığının niteliğini belirtmesi i&ccedil;in yaptığı tanıtıma benzemektedir. Bunlar kendini &ouml;vmek değildir; sadece insanların sorunlarını halletmek i&ccedil;in onlara yol g&ouml;stermeye yarar.</p>\n\n<p>\n	&nbsp; Akla gelen ikinci bir soruda şudur: <strong>&ldquo;Oysa sel benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&rdquo;&nbsp;</strong> c&uuml;mlesinde yer alan iddianın delili nedir?</p>\n\n<p>\n	&nbsp; Bunun cevabı birinci sorunun cevabından daha a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; İslam ve m&uuml;sl&uuml;manların tarihi hakkında az bir bilgisi bulunanlar bile M&uuml;minlerin Emiri Hz. Ali (a.s)&rsquo;ın ilim ve bilgideki eşsiz makamını bilirler.</p>\n\n<p>\n	&nbsp; Zira Peygamber-i Ekrem (s.a.a)&rsquo;den, Hz. Ali (a.s)&rsquo;ın geniş ilmi hususunda nakledilen bir &ccedil;ok hadislerin, yanı sıra İslam alimlerinin de belirttiği gibi t&uuml;m İslami ilimlerin Hz. Ali (a.s)&rsquo;dan v&uuml;cuda geldiği yani, b&uuml;t&uuml;n bu ilimlerin kurucusu sayılmasıda bu ger&ccedil;eği vurgulamaktadır.</p>\n\n<p>\n	&nbsp; &nbsp;Diğer yandan halifeler zamanında ortaya &ccedil;ıkan ve diğerlerinin halletmekten aciz kaldığı t&uuml;m sorunların &ccedil;&ouml;z&uuml;m&uuml; noktasında Hz. Ali&rsquo;ye (a.s) başvurmaları ve bunlardan &ouml;te Hz. Ali&rsquo;nin Nehc&rsquo;&uuml;l Belağa&rsquo;daki hutbelerine, mektuplarına ve kısa s&ouml;zlerine bakmak da Hazret&#39;in ilim derecesini anlamak i&ccedil;in yeterlidir. M&uuml;sl&uuml;man olsun veya olmasın her insaf sahibi kimse Nehc&rsquo;&uuml;l Belağa&rsquo;yı dikkatlice okuyacak olursa Hz. Ali&rsquo;nin ilmi b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında boyun eğer ve <strong>&ldquo;Oysa sel benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&rdquo; </strong>c&uuml;mlesinin anlamını a&ccedil;ık&ccedil;a anlar.</p>\n\n<p>\n	&nbsp; Burada akla takılan &uuml;&ccedil;&uuml;nc&uuml; soru ise şudur: Neden Hz. Ali (a.s) Resulullah (s.a.a)&rsquo;den sonra hilafet hususunda ortaya &ccedil;ıkan olaylardan şikayet ediyor? Acaba bu onun sabır, teslim ve rıza makamına ters d&uuml;şmez mi?</p>\n\n<p>\n	&nbsp; Bu sorunun cevabı da ş&ouml;yledir: Sabır, teslim ve riza makamını taşımak bazı ger&ccedil;eklerin tarihe kaydedilmesi zorunluluğu ile asla &ccedil;elişmemektedir. &Ouml;zellikle hilafet konusunda ger&ccedil;eklerin s&ouml;ylenmesi &ouml;nemli bir farz sayılır. &Ccedil;&uuml;nk&uuml;, İslam toplumunun ve &ouml;zellikle gelecek nesillerin doğruyu teşhis edip İslam&rsquo;ı anlamada kimi kendilerine &ouml;l&ccedil;&uuml; olarak kabul edeceklerini bilmeleri i&ccedil;in Hz. Ali (a.s)&rsquo;ın bu ger&ccedil;ekleri beyan etmesi gerekiyordu.</p>\n\n<p>\n	&nbsp; Hz. Ali (a.s), daha sonra ş&ouml;yle buyurmaktadır: &ldquo;Ben de hilafetle arama bir perde &ccedil;ektim, ondan y&uuml;z &ccedil;evirdim.</p>\n\n<p>\n	&nbsp; Bu tabirden de anlaşıldığı &uuml;zere Hz. Ali (a.s) kendisini bu olaylar karşısında g&ouml;r&uuml;nce, asla &ccedil;atışmaya kalkışmadı ve b&uuml;y&uuml;k bir fedakarlıkla ileride a&ccedil;ıklamaya &ccedil;alışacağımız sebepler y&uuml;z&uuml;nden hilafetten vazge&ccedil;erek bir kenara &ccedil;ekildi. Ama &ouml;te yandan, <strong>&ldquo;bu b&uuml;y&uuml;k sapıklık karşısında ne yapması gerektiği ve ilahi sorumluluğunu nasıl yerine getirmesi&rdquo;</strong>&nbsp; d&uuml;ş&uuml;ncesi onun ruhunu s&uuml;rekli sıkıyordu.</p>\n\n<p>\n	&nbsp; Bu y&uuml;zden hemen ardından ş&ouml;yle buyurmaktadır: <strong>&ldquo;Başladım d&uuml;ş&uuml;nmeye; kesilmiş elimle atağa mı ge&ccedil;eyim, yoksa kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim?&rdquo;</strong></p>\n\n<p>\n	&nbsp; Hz. Ali (a.s) bu c&uuml;mle ile, &uuml;mmet karşısındaki sorumluluğunu, Allah ve Peygamberi tarafında verilen g&ouml;revi unutmadığını vurgulamak istiyor. Sonra iki sorun arasında kaldığını ş&ouml;yle belirtiyor: Birinci sorun şu idi: Eğer kıyam edip muhaliflerle &ccedil;atışsaydım bu &ccedil;atışma yeterli bir g&uuml;ce sahip olmadığım i&ccedil;in zaferle sonu&ccedil;lanmaz ve sadece M&uuml;sl&uuml;manlar arasında bir ayrılık yaratırdı, m&uuml;nafıkların ve d&uuml;şmanların eline fırsat ge&ccedil;erdi. Onlar s&uuml;rekli b&ouml;yle bir fırsatı g&ouml;zetliyordu. İkinci sorun ise o karanlık ve sapmalar karşısında sabretmemdi.</p>\n\n<p>\n	&nbsp; &ldquo;Tahye&rdquo;&nbsp; zulmet ve karanlık anlamında olduğu halde &ldquo;tahyetun amya&rdquo; (k&ouml;r bir karanlık) diye bir tabir kullanılması şuna işaret etmektedir ki bazen karanlıklar şiddetli değildir ve i&ccedil;inde bir takım karartıları se&ccedil;mek m&uuml;mk&uuml;nd&uuml;r. Ama bu karanlık k&ouml;r bir karanlık diye nitelendirilecek kadar şiddetliydi.</p>\n\n<p>\n	&nbsp; Daha sonra o zamanın şartlarını &uuml;&ccedil; kısa ve anlamlı c&uuml;mleyle a&ccedil;ıklayarak ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;&Ouml;yle bir karanlık ve k&ouml;rl&uuml;k ki bu, b&uuml;y&uuml;ğ&uuml; tamamıyla yıpratır, k&uuml;&ccedil;&uuml;ğ&uuml; t&uuml;m&uuml;yle ihtiyarlatır, m&uuml;min kimse de Rabbine ulaşıncaya dek bu karanlık k&ouml;rl&uuml;kte zahmetten zahmete d&uuml;şer.&quot;</strong></p>\n\n<p>\n	&nbsp; Bu tabirlerden de a&ccedil;ık&ccedil;a anlaşıldığı &uuml;zere hilafet konusundaki sapma genel bir sorun ve acı olarak herkesi b&uuml;y&uuml;k bir baskı altına almıştı. K&uuml;&ccedil;&uuml;kleri t&uuml;m&uuml;yle ihtiyarlatmış ve b&uuml;y&uuml;kleri t&uuml;m&uuml;yle yıpratmıştı. Ama m&uuml;minlerin hi&ccedil; ş&uuml;phesiz &ccedil;ektiği acı kat kat daha fazlaydı. Zira İslam camiasının her g&uuml;n artan problemleri ve kendisini her y&ouml;nden tehdit eden tehlikeler onları sonsuz bir derde ve derin bir &uuml;z&uuml;nt&uuml;ye d&uuml;ş&uuml;rm&uuml;şt&uuml;. Bu dert ve musibetler &ccedil;ok kısa bir zamanda &Uuml;meyye oğulları d&ouml;neminde daha belirgin bir şekilde ortaya &ccedil;ıktı.</p>\n\n<p>\n	&nbsp; Hz. Ali (a.s) daha sonra bu iki zor ve tehlikeli se&ccedil;enek karşısında aldığı kararı ş&ouml;yle a&ccedil;ıklamaktadır: <strong>&ldquo;G&ouml;rd&uuml;m ki sabretmek akla daha yatkındır, sabrettim.</strong></p>\n\n<p>\n	&nbsp; Olayın b&uuml;t&uuml;n y&ouml;nlerini g&ouml;z &ouml;n&uuml;nde bulundurup &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;kten sonra bu sorunlar karşısında sabretmenin akla daha yatkın olduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>&nbsp; &ldquo;Sabrettim, (bu sabrım huzur i&ccedil;inde değildi) ama g&ouml;z&uuml;mde diken vardı, boğazımda kemik.</strong></p>\n\n<p>\n	&nbsp; Bu tabir, Hz. Ali (a.s)&rsquo;ın o yıllardaki dert ve keder dolu durumunu g&ouml;zler &ouml;n&uuml;nde sermektedir. Hz. Ali (a.s) bir yandan g&ouml;zlerini kapayıp olayları g&ouml;rmezlikten gelemiyor ve bir yandan da şahit olduğu durumlar y&uuml;z&uuml;nden feryat edemiyor, i&ccedil;indeki acıları dışarıya yansıtamıyordu. &Ccedil;&uuml;nk&uuml; o yavaş yavaş her şeyini yitirdiğini g&ouml;r&uuml;yordu. <strong>&ldquo;Mirasımın yağmalandığını g&ouml;r&uuml;yordum.&rdquo;</strong></p>','Şıkşıkiyye Hutbesi','','publish','closed','open','','siksikiyye-hutbesi','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2749',0,'post','',0),(2750,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h3>\n	ŞIKŞIKİYYE HUTBESİ</h3>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp; 1. B&ouml;l&uuml;m (Hilafetle ilgili şikayeti, neden sabrettiği ve halkın kendine biati konusunda)</strong></p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			<strong><span><strong><strong><span><strong>&ldquo;Allah&rsquo;a andolsun ki falan kimse (Ebi Kuhafe oğlu Ebubekir), hilafete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği halde hilafeti bir g&ouml;mlek gibi &uuml;zerine giydi. Oysa sel her zaman benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim y&uuml;ce zirvelere y&uuml;kselemez. Ben de hilafetle kendi arama bir perde gerdim, ondan t&uuml;m&uuml;yle y&uuml;z &ccedil;evirdim. </strong></span></strong></strong></span></strong></p>\n\n		<p>\n			<strong><span><strong><strong><span><strong>&nbsp;&nbsp; Ve kendi kendime d&uuml;ş&uuml;nmeye başladım; şu kesilmiş elimle hemen atağa mı ge&ccedil;eyim, yoksa şu kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim? &Ouml;yle bir karanlık ve k&ouml;rl&uuml;k ki bu, b&uuml;y&uuml;ğ&uuml; tamamıyla yıpratır, k&uuml;&ccedil;&uuml;ğ&uuml; t&uuml;m&uuml;yle ihtiyarlatır, m&uuml;min kimse de Rabbine ulaşıncaya dek bu karanlık k&ouml;rl&uuml;kte s&uuml;rekli olarak zahmetten zahmete d&uuml;şer. </strong></span></strong></strong></span></strong></p>\n\n		<p>\n			<strong><span><strong><strong><span><strong>&nbsp;&nbsp; G&ouml;rd&uuml;m ki sabretmek akla daha yatkındır, sabrettim. Ama g&ouml;z&uuml;mde diken vardı, boğazımda ise kemik. Mirasımın t&uuml;m&uuml;yle yağmalandığını g&ouml;r&uuml;yordum.&rdquo; </strong></span></strong></strong></span></strong></p>\n	</div>\n</div>\n\n<h3>\n	Hutbeye genel bir bakış</h3>\n\n<p>\n	&nbsp;&nbsp; Bu hutbe, Nehc&rsquo;&uuml;l Belağa&rsquo;nın en &ouml;nemli hutbelerinden biridir. Resulullah (s.a.a)&rsquo;den sonraki hilafet ile ilgili konuları, gizlisi saklısı olmaksızın a&ccedil;ıkladığı i&ccedil;in bir grup kimsenin itirazda bulunmasına sebep olmuştur. Bu hutbede Nehc&rsquo;&uuml;l Belağa&rsquo;nın diğer hutbelerinde olmayan bir takım noktalar yer almıştır. Kısa olmakla beraber ilk halifeler ile ilgili İslam tarihinin &ouml;zeti konumundadır. Bu hutbede olduk&ccedil;a ilgin&ccedil; ve ince bir takım yorumlar vardır ve bunlar g&ouml;r&uuml;ş sahibi kimseler i&ccedil;in okunması gereken &ccedil;ok &ouml;nemli konulardır. Bu hutbede yer alan bazı noktalar başka yerde g&ouml;r&uuml;lmesi m&uuml;mk&uuml;n olmayan t&uuml;rdendir. Bu hutbeyi a&ccedil;ıklayıp tefsir etmeden &ouml;nce bir ka&ccedil; noktaya işaret etmeyi gerekli g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	&nbsp;&nbsp; <strong><span><strong>1- Hutbenin adı</strong></span></strong>&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;Bu hutbenin adı son c&uuml;mlesinden alınmıştır. Hz. Ali (a.s), İbn-i Abbas&rsquo;ın hutbeyi devam ettirmesi hakkındaki isteği &uuml;zere ona ş&ouml;yle buyurmuştur: &ldquo;Ey İbn-i Abbas bu azdığında devenin boğazının altında oluşan şişkinlikti ki geldi, sonra geri indi.&rdquo; B&ouml;ylece Hz. Ali (a.s), İbn-i Abbas&rsquo;ın konuşmasını devam ettirmesi isteğini reddetti. Zira İmam&rsquo;ı o hassas ve ateşli konuşmayı yapmaya hazırlayan hal ve durumu t&uuml;m&uuml;yle değişmişti. kalabalık arasında bulunan bir şahsın Hz. Ali (a.s)&rsquo;a bir mektup vermesi hazretin konuşmasının y&ouml;n&uuml;n&uuml; değiştirmişti.</p>\n\n<p>\n	<strong><span><strong>&nbsp; 2- Hutbenin Okunduğu Zaman </strong></span></strong></p>\n\n<p>\n	&nbsp;&nbsp; Bu hutbenin beyan edildiği zaman ile ilgili olarak Nehc&rsquo;&uuml;l Belağa&rsquo;yı şerh edenler arasında farklı g&ouml;r&uuml;şler ortaya konmuştur. Muhakkik Hoyi gibi bazı şarihler, bu hutbenin i&ccedil;eriğinden, senet ve yollarından istifade ederek bu s&ouml;zlerin Hz. Ali&rsquo;nin m&uuml;barek &ouml;mr&uuml;n&uuml;n sonlarında Cemel, Siffin ve Nehrevan savaşlarında ahdini bozanlar, zalimler ve dinden &ccedil;ıkanlar ile yaptığı savaşlardan sonra beyan edildiğini s&ouml;ylemişlerdir.</p>\n\n<p>\n	<strong><span><strong>&nbsp; 3- Hutbenin Okunduğu Yer</strong></span></strong></p>\n\n<p>\n	&nbsp;&nbsp; Nehc&rsquo;ul Belağa&rsquo;yı şerh eden bir grup, bu hutbenin okunduğu yer hususunda sessiz kalmışlardır; ama bazıları Hz. Ali (a.s)&rsquo;ın bu hutbeyi Kufe mescidi minberinde okuduğuna inanmaktadırlar. İbn-i Abbas bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Hz. Ali (a.s), bu hutbeyi Rahbe&rsquo;de okumuştur. Hilafetten s&ouml;z edildiği bir esnada Hz. Ali (a.s)&rsquo;ın kalbinde b&uuml;y&uuml;k bir fırtına koptu ve bu s&ouml;zleri s&ouml;yledi.&rdquo;</p>\n\n<p>\n	<strong><span><strong>&nbsp; 4- Hutbenin Senedi</strong></span></strong></p>\n\n<p>\n	&nbsp;&nbsp; Hutbenin senedi hakkında da farklı g&ouml;r&uuml;şler vardır. Bazı alimler bu hutbeyi m&uuml;tevatir sayarken. Bu hutbede a&ccedil;ıklanan İslam tarihiyle ilgili bazı ger&ccedil;ekleri kabul etmek istemeyen bazı kimseler ise, bu hutbenin Hz. Ali (a.s)&rsquo;a ait olmadığını iddia etmişlerdir. Bunlara g&ouml;re Hz. Ali asla hilafet hususunda şikayette bulunmamış ve bu hutbe Seyyid Razi tarafından yazılmıştır.</p>\n\n<p>\n	&nbsp;&nbsp; Meşhur Şarih İbn-i Meysem Behrani ş&ouml;yle diyor: <strong>Hutbenin senedi tevat&uuml;r derecesine ulaşmamıştır ancak bu hutbenin Seyyid Razi tarafından uydurulduğu iddiası da ger&ccedil;ek dışı bir s&ouml;z ve temelsiz bir iddiadır.</strong> (Bu hutbe Hz. Ali (a.s)&rsquo;ın okuduğu bir hutbedir.)</p>\n\n<p>\n	&nbsp;&nbsp; Bu hutbenin senedindeki ihtilaf, i&ccedil;inde zayıflık veya belirsizlik olduğu anlamında değildir. Hakeza Nehc&rsquo;ul Belağa&rsquo;nın diğer hutbelerinden değersiz de değildir. Hatta aksine ileride a&ccedil;ıklanacağı gibi, bu hutbe, Nehc&rsquo;ul Belağa&rsquo;nın diğer bazı hutbelerinin sahip olmadığı &ccedil;eşitli senetlere sahiptir.</p>\n\n<p>\n	&nbsp;&nbsp; Dolayısıyla bu hutbe hakkında yapılan eleştiriler sadece bir grup insanın zihni ve &ouml;n yargısıyla uyuşmadığı i&ccedil;indir. Bunlar &ouml;n yargılarını ve zihniyetlerini bu hutbe ile d&uuml;zeltmeye kalkışacağına, bu hutbenin senetlerini zayıf g&ouml;stermeye &ccedil;alışmış ve b&ouml;ylece akıllarınca zihniyetlerine zarar gelmesini &ouml;nlemek istemişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp; Bu hutbe i&ccedil;in Nehc&rsquo;ul Belağa dışında zikredilen bazı senetler şunlardır:</p>\n\n<p>\n	&nbsp;&nbsp; 1- İbn-i Cevzi, Tezkiret&rsquo;ul Hevas adlı kitabında ş&ouml;yle demektedir: <strong>&ldquo;Bu hutbeyi Hz. Ali (a.s) bir kimsenin sorduğu soruya cevap olarak okumuştur. Hz. Ali (a.s) minbere &ccedil;ıkınca o şahıs, &ldquo;Ne oldu da şimdiye kadar hilafet dizginlerini eline almadın?&rdquo;&nbsp;</strong> diye sormuştur.</p>\n\n<p>\n	Bu s&ouml;zler İbn-i Cevzi&rsquo;nin bu hutbe i&ccedil;in başka bir senedinin de olduğunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bu şahsın sorusu Nehc&rsquo;&uuml;l Belağa&rsquo;da s&ouml;z konusu edilmemiştir. Dolayısıyla İbn-i Cevzi bu hutbe i&ccedil;in başka bir yol elde etmiştir.</p>\n\n<p>\n	&nbsp;&nbsp; 2- Meşhur şarih İbn-i Meysem Behrani ş&ouml;yle diyor:<strong> &ldquo;Bu hutbeyi iki ayrı kitapta g&ouml;rd&uuml;m bu, her iki kitabın yazılış tarihi de Seyyid Razi&rsquo;den (r.a) &ouml;ncedir.&rdquo;</strong> İlk &ouml;nce &ldquo;Mutezile&rsquo;nin b&uuml;y&uuml;k alimlerinden olan Ka&rsquo;bi&rsquo;nin &ouml;ğrencisi ve Seyyid Razi&rsquo;nin doğumundan &ouml;nce vefat etmiş olan Ebu Cafer b. Kubbe&rsquo;nin yazmış olduğu &ldquo;el-İnsaf&rdquo; adlı kitapta; ayrıca bu hutbenin bir n&uuml;shasını g&ouml;rd&uuml;m ki &uuml;zerinde el-Muktedir Billah&rsquo;ın veziri olan Ebu&rsquo;l Hasan Ali b. Muhammed b. Fırat&rsquo;ın hattı vardı ve bu da, Seyyid Razi&rsquo;nin doğumundan altmış k&uuml;sur yıl &ouml;ncesine ait olduğunu ifade etmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; Daha sonra ş&ouml;yle devam etmektedir:<strong>&quot;Daha &ccedil;ok bu n&uuml;shanın İbn-i Fırat&rsquo;ın doğumundan bir m&uuml;ddet &ouml;nce yazıldığını tahmin ediyorum.&quot;</strong></p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Ebil Hadid ise ş&ouml;yle diyor: &Uuml;stadım Vasiti 603 yılında &uuml;stadı İbn-i Haşşab&rsquo;ın, <strong>&ldquo;Bu hutbe uydurulmuş bir hutbe midir?&rdquo;</strong> sorusuna ş&ouml;yle cevap verdiğini rivayet etmektedir: <strong><span><strong>&ldquo;Allah&rsquo;a yemin olsun ki hayır! Ben bu hutbenin Hz. Ali (a.s)&rsquo;ın s&ouml;zleri olduğunu, senin adının Musaddık b. Şebib Vasiti olduğunu bildiğim gibi biliyorum.&rdquo;</strong></span></strong>&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;Ben &uuml;stadıma,<strong> &ldquo;halkın bir &ccedil;oğu bu hutbenin Seyyid Razi&rsquo;nin s&ouml;zleri olduğunu iddia etmektedir.&rdquo; </strong>diye s&ouml;yleyince de bana ş&ouml;yle cevap verdi: &ldquo;<strong>Seyyid Razi ve benzerleri nerede, bu &ouml;zel beyan g&uuml;zelliği nerede!&rdquo; Biz Seyyid Razi&rsquo;nin risalesini de g&ouml;rd&uuml;k. Onun d&uuml;z yazıdaki &uuml;slubunu da biliyoruz. Bu hutbeyle hi&ccedil; bir benzerliği yoktur.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp; Daha sonra ş&ouml;yle devam etti: &ldquo;<strong>Allah&rsquo;a andolsun ki ben bu hutbeyi Seyyid Razi&rsquo;nin doğumundan 200 yıl &ouml;nce yazılmış bazı kitaplarda g&ouml;rd&uuml;m. Bu hutbenin kimler tarafından nakledildiğini ve o hatların hangi alimlere ait olduğunu bile biliyorum. O zamanlar hen&uuml;z Seyyid Razi&rsquo;nin babası bile doğmamıştı.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Ebil Hadid ise s&ouml;zlerinin devamında ş&ouml;yle diyor:<strong> &ldquo;Ben de bu hutbenin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; Mu&rsquo;tezile&rsquo;nin b&uuml;y&uuml;k alimlerinden olan Ebu&rsquo;l Kasım Belhi&rsquo;nin kitaplarında g&ouml;rd&uuml;m. Ebu&rsquo;l Kasım Belhi ise el-Muktedir Billah&rsquo;la &ccedil;ağdaş olup, Seyyid Razi doğmadan yıllar &ouml;nce yaşamıştır. Aynı zamanda bu hutbenin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; İbn-i Kubbe&rsquo;nin (ki İmamiyye m&uuml;tekellimlerinden biridir.) &ldquo;el-İnsaf&rdquo; adlı kitabında g&ouml;rd&uuml;m. İbn-i Kubbe de Ebul Kasım Belhi&rsquo;nin &ouml;ğrencisidir ve Seyyid Razi&rsquo;den &ouml;nce yaşamıştır.&rdquo;</strong></p>\n\n<p>\n	&nbsp;&nbsp; Merhum Allame Emini el-Gadir, c.7, s.82&rsquo;de bu hutbenin 28 kaynağını saymaktadır.</p>','İmam Ali’nin Mazlumiyeti','','publish','closed','open','','imam-alinin-mazlumiyeti','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2750',0,'post','',0),(2751,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	Bu konunun &ouml;nemi ve s&ouml;z konusu edilip incelenmesinin gereği her insanın ister istemez fitnelerle karşılaşabileceği g&ouml;z &ouml;n&uuml;nde bulundurulduğu takdirde daha iyi anlaşılmaktadır. M&uuml;sl&uuml;manlardan biri Hz. Ali (a.s.)&rsquo;a; &ldquo;Allah&rsquo;tan iste ki bizleri fitnelerden uzak kılsın?&rdquo; deyince İmam (a.s.) onu b&ouml;yle konuşmaktan sakındırdı ve şu ifadeyle ona kılavuzluk etti: <strong>&ldquo;Allah&rsquo;ım bizleri saptırıcı fitnelere du&ccedil;ar kılma!&rdquo;</strong></p>\n\n<p>\n	&nbsp; Hz. Ali (a.s.) her insanın fitnelere du&ccedil;ar olabileceğini ortaya koymuştur. Bu konuda şahsi fitneler ile kapsamlı ve genel fitneler arasında da bir fark yoktur. Tek fark fitnelerin şiddet ve zayıflığı hususundadır.</p>\n\n<p>\n	&nbsp; Bu s&ouml;ylediklerimiz esasınca da fitneler karşısındaki tutumun &ouml;nemi a&ccedil;ığa &ccedil;ıkmaktadır. Fitnelerle karşılaşılınca ne yapmak gerekir. Fitnelere karşı silahlı ayaklanma mı yapılmalı, yoksa bir kenara &ccedil;ekilip, tarafsız mı kalmalıyız veya İmam Ali (a.s.)&rsquo;ın tabiriyle ne sırtına binilecek bir sırtı ve ne de sağılacak bir memesi olmayan deve yavrusu gibi mi olmalıyız? Bunlar cevaplanması gereken sorulardır.</p>\n\n<p>\n	&nbsp; Nehc&uuml;&rsquo;l-Belağa&rsquo;nın Hz. Ali (a.s.)&rsquo;ın Peygamberin vefatından sonra şahadetine kadar karşılaştığı fitnelere karşı takındığı tavrıyla ilgili olan b&ouml;l&uuml;mleri m&uuml;talaa edince, İmam (a.s.)&rsquo;ın en &ouml;nemli hedefinin İslam &uuml;mmetini ve devletini saptırdığı fitnelerden uzak tutmak ve İslam devletinin karşı karşıya olduğu fitneleri s&ouml;nd&uuml;rmek i&ccedil;in t&uuml;m imkanlarını kullanmak olduğunu a&ccedil;ık bir şekilde g&ouml;rmekteyiz. Biz burada konuyu &ouml;zetle almak istediğimiz i&ccedil;in detaylı a&ccedil;ıklamalara girmiyoruz. Sadece &ccedil;ok &ouml;nemli hususları aktarmaya &ccedil;alışacağız. Bu konu İslam &uuml;mmetinin geride bırakmak &uuml;zere olduğu bug&uuml;nk&uuml; hassas aşamada daha da bir &ouml;nem arzetmektedir.</p>\n\n<p>\n	&nbsp; Bu makalede ele alacağımız konular başlıca şunlardır:</p>\n\n<p>\n	&nbsp; 1- Fitnelerin ortaya &ccedil;ıkış nedenleri</p>\n\n<p>\n	&nbsp; 2- Fitnecileri tanıma</p>\n\n<p>\n	&nbsp; 3- Bilin&ccedil;li M&uuml;sl&uuml;manların karşılaştığı fitneleri s&ouml;nd&uuml;rme metodları ve İmam (a.s.)&rsquo;ın fitneler karşısındaki tutumunu beyan etmek.</p>\n\n<h3>\n	Fitnelerin &Ccedil;ıkış Nedenleri</h3>\n\n<p>\n	&nbsp; İmam Ali (a.s.) ş&ouml;yle buyurmaktadır:<strong> &ldquo;Ş&uuml;phesiz fitnelerin meydana geliş nedeni nefsin heva-heveslerine uymak, sonradan uydurulmuş h&uuml;&shy;k&uuml;mler (bid&rsquo;atlar) &ccedil;ıkarmaktır. Allah&rsquo;ın kitabı (Kur&rsquo;an) bu heva-hevesler ile uydurulmuş h&uuml;k&uuml;mlere karşıdır. (Fitne ve fesadın nedeni şudur ki) Bazı insanlar dine aykırı h&uuml;k&uuml;m ve isteklerde başkalarına yardım etmekte&shy;dir. (Hak-batıl karışınca fitne &ccedil;ıkarmaktadır.) Eğer batıl hak ile karışmasaydı, hak da batılda gizlenmeseydi d&uuml;şmanlar asla onu k&ouml;t&uuml;leyemezdi. Ama biraz bundan (haktan) biraz da ondan (batıldan) alınmış, sonra birbirine karıştırılmıştır. O zaman da şeytan dost&shy;larına musallat olmuştur. Dolayısıyla sadece Allah&rsquo;ın l&uuml;tf&uuml;ne mazhar olanlar Şeytan&rsquo;ın (saptırmasından) kur&shy;tulmuştur.&rdquo;</strong></p>\n\n<p>\n	&nbsp; İmam (a.s.) bu konuşmasında fitnenin &ccedil;ıkış sebeplerinden &uuml;&ccedil;&uuml;ne parmak basmaktadır. Bu &uuml;&ccedil; etken şunlardır:</p>\n\n<p>\n	&nbsp; 1- Şahsi menfaat ve maslahatları tercih etmek. Fitnenin &ccedil;ıkış sebeplerinden biri insan Allah&rsquo;ın hoşnutluğunu elde etmek ve İslam&#39;a hizmet etmek yerine değersiz bir takım şeylere &ouml;nem vermekte ve onları her şeyden &ouml;nce ge&ccedil;irmektedir. Kendi cismi, fikri ve duygusal g&uuml;&ccedil;lerini İslam ve M&uuml;sl&uuml;manların genel menfaatleri yolunda sarf edeceklerine, t&uuml;m&uuml;n&uuml; şahsi menfaatleri ve &ouml;zel &ccedil;ıkarları yolunda kullanmaktadır. Hz. Ali (a.s.)&rsquo;in; <strong>&ldquo;Nefsin heva-heveslerine uymak&rdquo;</strong> c&uuml;mlesinin manası da budur.</p>\n\n<p>\n	&nbsp; 2- İslam toplumunun ileri gelenlerinin İslam&rsquo;ın temel h&uuml;k&uuml;mlerinden sapması. Bu sapma da iki şekilde ger&ccedil;ekleşebilir: &ldquo;Ya ilahi h&uuml;k&uuml;mleri tahrif etme ya da bazılarını değiştirme yoluyla. B&ouml;ylesine insanlar Allah&rsquo;ın kitabının kavramlarını kendi şahsi g&ouml;r&uuml;şlerince değiştirmekteler. <strong>&ldquo;Sonradan uydurulmuş h&uuml;&shy;k&uuml;mler (bid&rsquo;atlar) &ccedil;ıkarmaktır&rdquo; </strong>c&uuml;mlesi de bu etkene işaret etmektedir. Bu ise bu kişilerin İslam&rsquo;ı ve İslami metinleri anlayamaması veya yanlış anlamasından kaynaklanmaktadır.</p>\n\n<p>\n	&nbsp; İmam (a.s.)&rsquo;ın şu s&ouml;z&uuml; de bu konuya işaret etmektedir: &ldquo;İkinci kişiyse, Resulullah&rsquo;tan (s.a.a) bir s&ouml;z duymuş, fakat gereği gibi belleyememiştir. Vehim i&ccedil;indedir, ama kas&shy;ten yalan s&ouml;ylemez. O s&ouml;zler &ouml;n&uuml;ndedir, rivayet eder. Onlarla amel eder, Ben bunu Resulullah&rsquo;tan (s.a.a)&nbsp;duydum. der. M&uuml;sl&uuml;manlar onun vehim i&ccedil;inde olduğunu bilseler, o s&ouml;zleri zaten kabul etmezler. O da yanıldığını bil&shy;seydi, o s&ouml;z&uuml; rivayet etmezdi. &Uuml;&ccedil;&uuml;nc&uuml; kişi, Resulullah&rsquo;ın (s.a.a)&nbsp;bir şeyi emrettiğini işit&shy;miş, Peygamber ise daha sonra onu nehyetmiştir. Fakat o, bunu bilmez. Peygamber&#39;in bir şeyi nehyettiğini işit&shy;miştir, ama peygamber sonra onu emretmiştir. Fakat o, bunu da bilmez. Mensuhunu &ouml;ğrenmiş, fakat nasihini belleyememiştir. Neshedildiğini bilseydi onu yapmazdı. M&uuml;sl&uuml;manlar da ondan duydukları şeyin neshedildiğini bilselerdi, onu terk ederlerdi. Diğer d&ouml;rd&uuml;nc&uuml;s&uuml; ise, Allah&rsquo;a ve Resul&uuml;ne karşı ya&shy;lan isnad etmez. Allah&rsquo;tan korkarak, Resul&uuml;ne saygı duyarak yalandan nefret eder. Vehime, ş&uuml;pheye d&uuml;ş&shy;mez. Aksine, duyduğunu olduğu gibi ezberler. Duyduğu s&ouml;z&uuml; bir şey katmadan, eksiltmeden rivayet eder. Nasihi bilir, onunla amel eder; mensuhu bilir ondan ka&ccedil;ınır. H&uuml;km&uuml;n genel ve &ouml;zelini, muhkem ve m&uuml;teşabihini ta&shy;nır. Her şeyi yerli yerine koyar. Resulullah&rsquo;ın (s.a.a) s&ouml;zleri iki y&ouml;nl&uuml; olmuştur. Genel ve &ouml;zel s&ouml;z. Allah&rsquo;ın Resul&uuml;n&uuml;n neyi kastettiğini anlama&shy;yan, o s&ouml;z&uuml; duyar; kastedilenden, s&ouml;ylenenden, bilinen&shy;den farklı apayrı bir mana verir.&rdquo;</p>\n\n<p>\n	&nbsp; 3- İmam (a.s.)&rsquo;ın s&ouml;zlerinde işaret ettiği fitnelerin &ccedil;ıkışının &uuml;&ccedil;&uuml;nc&uuml; nedeni ise toplum i&ccedil;erisinde fitnenin &ccedil;ıkışına uygun ortamın oluşudur. Yani İslam &uuml;mmetinin İslami ilkelerin &ouml;z&uuml;nden uzak oluşu aralarına fitnenin sızmasına neden olmaktadır. Ama M&uuml;sl&uuml;manlar İslam hakkında sağlıklı bir anlayışa sahip olsalar, fitnelerin &ouml;n&uuml; b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de alınır ve aralarında kolayca fitne &ccedil;ıkmaz. &Ccedil;&uuml;nk&uuml; bilin&ccedil; ve şuur insanı bir &ccedil;ok i&ccedil;timai, siyasi ve iktisadi hastalıklardan korumaktadır. İnsan bu bilin&ccedil;le etrafındaki olayları ve kurulan komploları kolayca tanıyabilir, hakkı batıldan ayırabilir ve neticede de fitnelerden kurtulabilir. İmam (a.s.)&rsquo;ın; <strong>&ldquo;Eğer hak ile batıl karışmasaydı&rdquo;</strong> s&ouml;z&uuml; de bu &uuml;&ccedil;&uuml;nc&uuml; etkene işaret etmektedir.</p>\n\n<h3>\n	Fitnecileri Tanıma</h3>\n\n<p>\n	&nbsp; Hz. Ali (a.s.)&rsquo;ın Nehc&uuml;&rsquo;l-Belaga&rsquo;daki s&ouml;zleri ışığında İslam devletinde fitne ve kargaşalık &ccedil;ıkaran kimseleri &uuml;&ccedil; gruba ayırmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	<strong>&nbsp; Birinci Grup:</strong> Layık olmayan kişilerin hilafet ve imamet makamına gelmesi. İmam (a.s.) bu grup hakkında &ccedil;ok detaylıca s&ouml;z etmiştir. Ama biz burada sadece Hz. Ali&rsquo;nin iki s&ouml;z&uuml;n&uuml; nakl etmekle yetineceğiz: İmam (a.s.) bu iki s&ouml;z&uuml;nde İslam ve M&uuml;sl&uuml;manların ilk h&uuml;k&uuml;met d&ouml;neminde du&ccedil;ar oldukları liyakatsiz hakimleri betimlemeye &ccedil;alışmıştır. Şıkşıkiye hutbesinin zımnında yer alan ilk s&ouml;z&uuml;nde İkinci Halifenin d&ouml;nemine işaretle ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&ldquo;Hilafeti &ouml;yle sert ve kaba bir yere attı ki sertliği insanı derinden yaralar, ol&shy;duk&ccedil;a kaba davranırdı. Hilafeti boyunca olduk&ccedil;a d&uuml;şt&uuml;, s&uuml;r&ccedil;t&uuml;. Ha bire s&uuml;r&ccedil;t&uuml;k&ccedil;e &ouml;z&uuml;r diledi, onunla arkadaş olan, huysuz bir deveye binmişe benzerdi. Yularını &ccedil;ekse burnu yırtılır, ya&shy;ralanırdı, dizginlerini salsa nefsine yokluğa, helake atardı. Allah&rsquo;ın bekasına (varlığına) andolsun ki insanlar onun zamanında hidayet yolundan ayrıldı, huysuzlaştı, renkten renge b&uuml;r&uuml;nd&uuml; ve doğru yoldan saptı.&rdquo;</strong></p>\n\n<p>\n	&nbsp; İmam (a.s.) ikinci s&ouml;z&uuml;nde ise &Uuml;&ccedil;&uuml;nc&uuml; Halife&#39;nin d&ouml;nemine işaretle ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Allah i&ccedil;in seni uyarıyorum: &uuml;mmetin &ouml;ld&uuml;r&uuml;lecek imamı olma. &Ccedil;&uuml;nk&uuml; daha &ouml;nce ş&ouml;yle denirdi: &ldquo;Bu &uuml;m&shy;met i&ccedil;inde bir imam &ouml;ld&uuml;r&uuml;l&uuml;r, onun &ouml;ld&uuml;r&uuml;lmesiyle kı&shy;yamete kadar &ouml;ld&uuml;rmeler s&uuml;rer. B&ouml;ylece &uuml;mmetin işi birbirine karışır, i&ccedil;lerinde fitne baş g&ouml;sterir, hakkı batıl&shy;dan ayırt edemez, fitneler dalga dalga yayılır, b&uuml;y&uuml;k bir kıyama girişirler.</strong></p>\n\n<p>\n	<strong>&nbsp; İkinci Grup:</strong> Menfaat&ccedil;iler. Bu grup da i&ccedil;inde &ccedil;ıktıkları her toplumda işleri g&uuml;&ccedil;leri kendi d&uuml;nyalarını elde etmek, arzu ve isteklerine kavuşmaktır. Bu hususta hi&ccedil;bir &ccedil;abadan geri durmaz ve hi&ccedil;bir şeyden gaflet etmezler. Hakim g&uuml;&ccedil;lere yakınlaşmak i&ccedil;in her fırsattan istifade eder, h&uuml;k&uuml;met etmek i&ccedil;in her t&uuml;rl&uuml; imkanlardan yararlanırlar. İslam ve &uuml;mmetin zararına da olsa bu yolda ellerinden geleni ardlarına koymazlar. İmam (a.s) bu grubu ş&ouml;yle zikr etmektedir:</p>\n\n<p>\n	&nbsp;<strong> &ldquo;Onunla (&Uuml;&ccedil;&uuml;nc&uuml; Halife ile) beraber babasının oğulları da (mensubu ol&shy;duğu &Uuml;meyyeoğulları da) işe giriştiler. Allah&rsquo;ın malını devenin ilkbaharda otları, &ccedil;ayır, &ccedil;imeni yiyip hazmettiği gibi yiyip hazmettiler.&rdquo; </strong></p>\n\n<p>\n	&nbsp; Bu grubun mahiyetini tanımak hi&ccedil; de &ouml;yle kolay değildir, hatta bir &ccedil;ok hususta insanlar yanlışlığa d&uuml;şmekte ve onları ger&ccedil;ek anlamda tanımaktan aciz kalmaktadırlar. &Ccedil;&uuml;nk&uuml; bu grup asla dini inkar etmemektedir. Kendi menfaatlerine uyan b&ouml;l&uuml;mleri almakta, kendi zararlarına başkalarının lehine olan h&uuml;k&uuml;mleri ise terk etmektedirler veya bu h&uuml;k&uuml;mlerin uygulanmasını ertelemektedirler. Bu grup kendi davranışları sebebiyle halka verdikleri zarar ve ziyanları farklı yollarla tevil etmektedirler. İslam devleti d&ouml;nemindeki bu menfaat&ccedil;i ve fitneci grubun amellerinden bir &ouml;rnek vermek istersek onların ganimeti t&uuml;m&uuml;yle toplayan ve sahiplerine hakkını vermeyen kimseler olduklarını s&ouml;ylemek gerekir. Elde ettikleri ganimet ve hara&ccedil;ları bir zerre olsun başkasına vermezler. Her şeyi kendi ellerine ge&ccedil;irir, M&uuml;sl&uuml;manların haklarını vermek hususunda ayrıcalık g&ouml;zetirler. Bir gruba fazla, bir gruba az, bir gruba ise hi&ccedil;bir şey vermezler.</p>\n\n<p>\n	&nbsp; Nehc&uuml;&rsquo;l-Belaga İslam toplumunda fitnelerin &ccedil;ıkış nedenlerini beyan eden s&ouml;zler ile doludur. Biz burada sadece Hz. Ali&rsquo;nin bir s&ouml;z&uuml;yle iktifa ediyoruz: Hz. Ali (a.s.) ş&ouml;yle buyurmuştur: <strong>&ldquo;Ey Ammar, onu (Muğire b. Şube&#39;yi) bırak! O dinden sadece kendini d&uuml;nyaya yaklaştıran şeyleri almıştır. Kasten kendini ş&uuml;phelere atmıştır ki hatalarına mazeret olsun.&rdquo;</strong></p>\n\n<h3>\n	Fitne Ateşini S&ouml;nd&uuml;rmenin En İyi Metotları</h3>\n\n<p>\n	&nbsp; Bu b&ouml;l&uuml;mde İmam&rsquo;ın karşılaştığı fitnelere karşı takındığı tutumu ve bu isyanlara karşı nasıl davrandığını inceliyor ve İmam (a.s.)&rsquo;ın bu metotlarından istifade ederek fitneler ve isyanlar karşısında en iyi tutumları &ouml;ğrenmeyi istiyoruz.</p>\n\n<p>\n	&nbsp; İmam Ali (a.s.) zamanındaki t&uuml;m fitneler mevki ve makam sevgisi etrafında d&ouml;n&uuml;yordu. Eğer makam ve mevkiye aldırış etmeyenlerin &ouml;nderi Hz. Ali (a.s.)&rsquo;ın z&uuml;hd ve takvası olmasaydı, ş&uuml;phesiz bu fitnelerden sadece biri İslami hayatı ve İslam devletini yok etmeye yeterdi, artardı bile. İmam Ali (a.s.)&rsquo;ın Nehc&rsquo;&uuml;l-Belağa&rsquo;daki bu konu hakkındaki s&ouml;zleri incelendiğinde İmam (a.s.)&rsquo;ın b&uuml;t&uuml;n bu fitnelerdeki temel rol&uuml;n&uuml;n ve asıl hedefinin fitne ateşlerini s&ouml;nd&uuml;rmek olduğu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. &Ouml;rneğin: Ebu Bekir Sakife&rsquo;de M&uuml;sl&uuml;manların halifesi olarak se&ccedil;ildiğinde Ebu S&uuml;fyan gibi bir grup Kureyş&rsquo;li &ouml;nde gelenler İmam (a.s.)&rsquo;ın yanına gelerek ona biat s&ouml;z&uuml;n&uuml; verdiler. Ama İmam (a.s.) onlara ş&ouml;yle cevap verdi:</p>\n\n<p>\n	<strong>&nbsp; &ldquo;Ey insanlar! Fitne dalgalarını kurtuluş gemisiyle aşın, nefret yolundan ayrılıp gurur tacını başınızdan atın. Ancak kendi kanadıyla u&ccedil;an (yeterli taraftarlarıyla kıyam eden) veya teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur. (Ben de yeterli taraftara sahip olma&shy;dığım i&ccedil;in inzivaya &ccedil;ekildim.) Bu (yeterli taraftar olma&shy;dığı halde iddia ettiğiniz kıyam) kokmuş ve rengi de&shy;ğişmiş bir sudur. Yiyenin kursağında d&uuml;ğ&uuml;mlenen bir lokmadır. Vakti gelmeden ham meyveyi devşiren, bit&shy;meyecek yere tohum ekene benzer.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Bu s&ouml;zlerinde İmam (a.s.)&rsquo;ın tehlikeli olaylar ve fitneler karşısındaki tutumu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. Hz. Ali (a.s.) şunları a&ccedil;ıklamaktadır:</p>\n\n<p>\n	&nbsp; 1- Birinci halifeyle savaşmak b&uuml;y&uuml;k fitnelere sebep olacaktır. <strong>&ldquo;Ey insanlar! Fitne dalgalarını kurtuluş gemisiyle aşın&rdquo;</strong></p>\n\n<p>\n	&nbsp; 2- Kendisine biat etmek i&ccedil;in gelenlerin iyi niyetleri yoktu. Onları bu işe şahsi menfaatleri, kabile arzuları ve cahili istekleri zorlamıştı. <strong>&ldquo;Nefret yolundan ayrılıp gurur tacını başınızdan atın&rdquo;</strong></p>\n\n<p>\n	&nbsp; 3- İmam (a.s.)&rsquo;ın o şartlarda karşılaştığı zorluklarda kendilerine dayanabileceği halis ve takva sahibi dostları yoktu. Var olan dostları ise kendine hedefe ulaşmada yardımcı olacak bir g&uuml;&ccedil;te değillerdi. <strong>&ldquo;Ancak kendi kanadıyla u&ccedil;an (yeterli taraftarlarıyla kıyam eden) veya teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur.&rdquo;</strong></p>\n\n<p>\n	&nbsp; 4- Bu hassas ve tehlikeli durumda her zaman i&ccedil;in İslam&#39;ın faydasına olacak olan en iyi tutum ş&uuml;phesiz ki sakınmak idi.<strong> &ldquo;Teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur.&rdquo;</strong></p>\n\n<p>\n	&nbsp; 5- B&ouml;ylesine bir durumda kendini ve ailesini feda etmenin de hi&ccedil;bir faydası yoktur. Zira insanlar daha yeni M&uuml;sl&uuml;man olmuşlar ve etraflarındaki olayları ve tutumları hakkıyla değerlendiremiyorlar. Eğer İmam Ali (a.s.) o şartlarda İmam H&uuml;seyin (a.s.) gibi kıyam etmiş olsaydı ş&uuml;phesiz ki hedeflerine ulaşamazdı. Belki de İmam (a.s.)&rsquo;ın şu s&ouml;z&uuml; de bu manaya işaret etmektedir. <strong>&ldquo;Bu (yeterli taraftar olma&shy;dığı halde iddia ettiğiniz kıyam) kokmuş ve rengi de&shy;ğişmiş bir sudur. Yiyenin kursağında d&uuml;ğ&uuml;mlenen bir lokmadır. Vakti gelmeden ham meyveyi devşiren, bit&shy;meyecek yere tohum ekene benzer.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Evet, işte bu y&uuml;zden İmam (a.s.) kendi kesin haklarından vazge&ccedil;ti, b&uuml;t&uuml;n acılığına rağmen sabretti. İmam (a.s.) ş&ouml;yle buyurmaktadır: <strong>&ldquo;Bunun &uuml;zerine hilafet elbisesini soydum ve bir kenara ittim.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Hakeza ş&ouml;yle buyurmuştur: <strong>&ldquo;Baktım Ehl-i Beyt&rsquo;imden başka yardımcı g&ouml;remedim, onların &ouml;l&uuml;m&uuml;ne razı olmadım ve diken dolu g&ouml;zlerimi yumdum. Kemik saplanmış boğazımla (olayları) yudumladım. Sinirlerime hakim oldum ve zakkumdan acı suyu tatma hususunda sabrettim.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Hakeza ş&ouml;yle buyurmuştur: <strong>&ldquo;Allah&rsquo;a andolsun ki ben M&uuml;sl&uuml;man&shy;ların işleri d&uuml;zenli y&uuml;r&uuml;d&uuml;ğ&uuml; m&uuml;ddet&ccedil;e (fitne ve fesad kopmadık&ccedil;a) ve &ouml;zellikle benden başkasına zulmedil&shy;medik&ccedil;e, (hilafeti diğerlerine) teslim edeceğim.&rdquo;</strong></p>\n\n<p>\n	&nbsp; İşte b&ouml;ylesine bir İmam bu fitnelere karşı kaldı, onu daha n&uuml;tfe halindeyken boğdu ve asıl hedeflerine ulaşmak i&ccedil;in kendisini bir k&ouml;pr&uuml; gibi kullanmak isteyenlere engel oldu. Bu fırsat&ccedil;ılar, asıl ama&ccedil;larına ulaşmak i&ccedil;in İmam (a.s.)&rsquo;ı bir k&ouml;pr&uuml; gibi kullanmak istiyorlardı. Oysa İmam onların art niyetlerinden haberdar idi ve bunu şu ifadeleriyle a&ccedil;ıklıyordu: <strong>&ldquo;Allah&rsquo;a andolsun ki hakkımda hile yapmaları hususunda gafil davranmayacağım ve zorluklarda g&uuml;&ccedil;s&uuml;z kalmayacağım.&rdquo;</strong></p>\n\n<p>\n	Hakeza ş&ouml;yle buyurmuştur: <strong>&ldquo;Fitneye karşı iki yaşındaki deve gibi ol; onun ne binilecek sırtı, ne de sağılacak memesi vardır.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Ali (a.s.)&rsquo;ın karşılaştığı ikinci fitne ise İslam hilafeti adı altında y&ouml;netimi elinde bulunduran kimselerin bir &ccedil;ok değerlerden el &ccedil;ekmesi ve İslam yolundan ayrılması idi. &Uuml;&ccedil;&uuml;nc&uuml; halifenin son d&ouml;nemlerinde İslam devletinde bir &ccedil;ok siyasi, idari ve iktisadi bozukluklar baş g&ouml;stermişti. Halifenin bir grup menfaat&ccedil;i yakınları hi&ccedil;bir liyakat ve ehliyete sahip olmaksızın M&uuml;sl&uuml;manların mali ve siyasi işlerinin idaresini eline almış ve M&uuml;sl&uuml;manların varlıklarının yağmalıyorlardı.</p>\n\n<p>\n	&nbsp; Bu değişiklikler bir grup M&uuml;sl&uuml;manın uyanmasına neden olmuştu. Bu M&uuml;sl&uuml;manlar genelde doğal olmayan o şartlar sebebiyle bir &ccedil;ok zarar g&ouml;rm&uuml;ş kimselerdi. Bu grubun Mervan bin Hakem gibi fasık, takvasız, ehliyetsiz ve dengesiz kimselerin elinde bir oyuncak haline d&uuml;şen halifeye karşı duyduğu kin ateşi g&uuml;n dittik&ccedil;e şiddetleniyordu. Sonunda bu devrimci ve bilin&ccedil;li hareket halifenin evine doğru aktı ve halifeden defalarca siyasetini değiştirmesini, muhasebe ve m&uuml;nasebetlerini ger&ccedil;ek bir İslami bakış a&ccedil;ısınca g&ouml;zden ge&ccedil;irmesini istedi. Ama halife tarafından uygun ve ikna edici bir cevap alamayınca İmam Ali (a.s.)&rsquo;dan durumu değiştirmek ve kendisine itaat etmek i&ccedil;in silahlı bir kıyama izin vermesini istediler. İşte burada İmam (a.s.)&rsquo;ın b&uuml;y&uuml;k tarihi tutumunu g&ouml;rmekteyiz. İmam (a.s.) burada insanları sakınmaya, sakin olmaya ve halife aleyhine şiddete başvurmamaya davet etmektedir. Zira; iyice tartılıp &ouml;l&ccedil;&uuml;lmemiş bir harekete başvurmak kendilerine bir &ccedil;ok zorluklar icat edecekti. O zamanlar İslam toplumunun b&uuml;y&uuml;k bir kısmı cehalet ve bilin&ccedil;sizlik i&ccedil;inde yaşıyordu. Halifeye her haliyle mukaddes bir g&ouml;zle bakıyorlardı. Bir &ccedil;ok maddi imkana sahip olan İslam &uuml;mmetinin bazı b&uuml;y&uuml;k şahsiyetleri ve idarecileri ş&uuml;phesiz Osman&rsquo;ın &ouml;ld&uuml;r&uuml;lmesini kendi hedeflerine ulaşma yolunda vesile edinecekler ve sonunda M&uuml;sl&uuml;manların veya İslam toplumunun durumu &ouml;ncekinden daha k&ouml;t&uuml; bir hale gelecekti.</p>\n\n<p>\n	&nbsp;</p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	Evet. Bu y&uuml;zden İmam (a.s.) Osman&rsquo;a karşı savunucu bir tutum sergilemiş olduğu halde sessiz kalmakta, eli kolu bağlı kalmamakta, genelin maslahatı doğrultusunda y&uuml;r&uuml;mekte, defalarca Osman&#39;ın yanına gitmekte ve emin bir &ouml;ğ&uuml;t&ccedil;&uuml;, gibi tutturmuş olduğu metodunu değiştirmesini &ouml;ğ&uuml;t vermektedir. Nitekim bizzat İmam&#39;ın kendisi bu konuda ş&ouml;yle buyurmaktadır: Ben halkın kendisinden razı olmasını istediği muhacirlerden biriydim ve kendisini &ccedil;ok az kınardım.</p>\n\n<p>\n	&nbsp; Hakeza Osman ile g&ouml;r&uuml;ş&uuml;rken de kendisine ş&ouml;yle buyurmuştur: <strong>&ldquo;Halk peşimde, beni seninle kendileri arasında el&ccedil;i olarak g&ouml;nderdiler Seni ge&ccedil;tiğimiz bir şey yok ki sana haber verelim ve gizlice bir şey yapmış de&shy;ğiliz ki sana iletelim. Bizim g&ouml;rd&uuml;ğ&uuml;m&uuml;z&uuml; sen de g&ouml;r&shy;d&uuml;n, bizim duyduğumuzu sen de duydun. Bizim gibi sen de Resulullah ile arkadaşlık ettin. Ne İbn-i Ebu Kuhafe, ne de İbn-i Hattab, doğru amelde senden daha evla değillerdi. Sen damat olmak şerefini elde etmen sebebiyle akrabalık bakımından Resulullah&rsquo;a daha ya&shy;kınsın; onlarsa buna ulaşamadılar. Allah i&ccedil;in, Allah rı&shy;zası i&ccedil;in kendine acı. &Ccedil;&uuml;nk&uuml; sen, Allah&rsquo;a andolsun, k&ouml;rl&uuml;k&shy;ten basirete, cehaletten bilgiye gelmiyorsun.</strong></p>\n\n<p>\n	&nbsp; İmam (a.s.) defalarca dertlere parmak basıyor ve ilacını da beyan ediyordu. Nitekim bir konuşmasında da Osman&#39;a ş&ouml;yle buyurmuştur: <strong>Yaşının kemaline, &ouml;mr&uuml;n&uuml;n sonuna geldikten sonra, Mervan&rsquo;ın istediği yere s&uuml;rd&uuml;ğ&uuml; mal olma.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Hakeza: <strong>Bil ki Allah nezdinde en iyi kimse kendisi hidayet bulmuş, başkalarına da hidayet eden, Peygamber&#39;in malum olan s&uuml;nnetini ikame eden ve cahilane bidatleri ortadan kaldıran adil &ouml;nderdir.</strong></p>\n\n<p>\n	&nbsp; Bu g&ouml;r&uuml;şmesinde Osman kendisine; Halk ile bir g&ouml;r&uuml;ş de kendilerine yapılan zul&uuml;mleri telafi etmek i&ccedil;in bana fırsat vermelerini iste dediğinde ş&ouml;yle buyurdu: <strong>Medine&#39;de olanlar i&ccedil;in izin istemen gerekmez. Medine dışında olanlar i&ccedil;inse fırsat emrinin oraya gidip &ccedil;atmasına kadardır.</strong></p>\n\n<p>\n	&nbsp; İmam&#39;ın Osman&#39;a s&ouml;ylediği son s&ouml;z&uuml;n anlamı şuydu ki; Osman Medine&#39;de yapılması gereken ıslahatı hemen hi&ccedil; gecikmeden yapabilirdi, dolayısıyla da isyancılardan fırsat dilemenin gereği yoktu. Zira onlar Osman&#39;ın Medine&#39;de ıslahat hareketine başladığını duyacak olsalardı hemen isyandan el &ccedil;ekebilirdi.</p>\n\n<p>\n	&nbsp; Ayrıca diğer b&ouml;lgelerin ıslahı i&ccedil;in de isyancılardan fırsat dilmeye gerek yoktu. &Ccedil;&uuml;nk&uuml; onlar da Osman&#39;ı kendi b&ouml;lgelerindeki valilerine bir takım şeyleri ıslah etmesini emrettiğini duyduklarında ister istemez isyandan el &ccedil;ekeceklerdi.</p>\n\n<p>\n	&nbsp; İmam&#39;ın Osman&#39;a M&uuml;sl&uuml;manların işlerini ıslah i&ccedil;in sergilediği ısrarlar ve kendisine yaptığı nasihatler, aralarında bir takım &ccedil;ekişmelerin de v&uuml;cuda gelmesine neden olmaktaydı. İşte bu &ccedil;ekişmelerin birinde Muğayre bin Ahnes adında biri Osman&#39;a ş&ouml;yle dedi: Ben onun karşısında seni savunabilirim. İmam (a.s.) Muğayre bin Ahnas&#39;a ş&ouml;yle dedi: <strong>Ey lanetlenmiş; dalı, k&ouml;k&uuml; olmayan soysuzun oğlu! Sen mi benim işimi bitireceksin! Allah&rsquo;a andolsun Al&shy;lah, se&shy;nin yardımcısı olduğun kimseye galibiyet ver&shy;mez, senin ayağa kaldırdığın kimseyi ayakta tutmaz. Yıkıl git kar&shy;şımızdan! Allah seni uzak etsin! Sonra di&shy;lediğin yere git, dilediğini yap. Eğer geri kalırsan Allah seni sağ koymasın!</strong></p>\n\n<p>\n	&nbsp; Evet. İmam (a.s.) işte b&ouml;ylesine bir taraftan Osman&#39;ın canını korumak ve fitneyi &ouml;nlemek i&ccedil;in bir an olsun ona nasihat etmekten el &ccedil;ekmiyor ve diğer taraftan da daha b&uuml;y&uuml;k fitnelerin kopmasını &ouml;nlemek i&ccedil;in isyancı grubu sakinleştirmeye &ccedil;alışıyordu.</p>\n\n<p>\n	&nbsp; İmam&#39;ın ikinci tutumu, yani isyancıları sakinleştirmesi Osman&#39;ın defalarca İmam&#39;dan rica ettiği bir husustu. Osman, muhasara altında olduğu bir zamanda Abdullah bin Abbas vasıtasıyla İmam&#39;a bir mektup yazdı ve bu mektubunda İmam&#39;dan Medine&#39;yi terk edip Yenba&#39; daki kendi m&uuml;lk&uuml;ne gitmesini b&ouml;ylece halkın İmam&#39;ın hilafeti i&ccedil;in g&ouml;steri yapmasına engel olmasını istedi. Osman bu mektubuyla İmam&#39;dan ikinci defa olmak &uuml;zere b&ouml;yle bir talepte bulunuyordu. Dolayısıyla İmam da Abdullah bin Abbas&#39;a ş&ouml;yle buyurdu: <strong>&ldquo;Ey İbn-i Abbas! Osman ne istiyor? Beni tarla sula&shy;mak i&ccedil;in su taşıyan devenin durumuna getirmek mi isti&shy;yor! Gidiyorum, geliyorum. &Ouml;nce &ccedil;ıkıp gitmem i&ccedil;in haber yolluyor; sonra da gelmemi istiyor. Şimdi, yine &ccedil;ıkıp gitmem i&ccedil;in haber g&ouml;nderiyor. Allah&rsquo;a andolsun kuşatanlar ondan uzaklaştırdım, fakat bunu yaptığım i&ccedil;in su&ccedil;lu olmaktan korkuyorum.&rdquo;</strong></p>\n\n<p>\n	&nbsp; Ger&ccedil;i İmam (a.s.) sonraları, zalimce ve yalan &uuml;zere Osman&#39;ın katli ve halkı isyana teşvikle itham edilmesine rağmen &ouml;nceden s&ouml;z&uuml;n&uuml; ettiğimiz akıllıca tutumlarıyla bu fitneden muzaffer bir şekilde &ccedil;ıkmıştır. Bunun delili de şudur:</p>\n\n<p>\n	&nbsp; <strong>Birinci olarak: </strong>İslam &uuml;mmetinden İmam&#39;ın Osman&#39;ın katli hususunda su&ccedil;suz olduğuna inanan b&uuml;y&uuml;k bir kesimin desteğini aldı, eğer İmam Osman&#39;ın katlinde veya halkı isyana teşvik etmede katkıda bulunmuş olsaydı ş&uuml;phesiz M&uuml;sl&uuml;manların &ccedil;oğunluğunun desteğinden mahrum hale gelirdi.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; İkinci olarak:</strong> Halife se&ccedil;iminde İslami ilkelere riayet edilmesini sağladı, zira Osman &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra kendisinin se&ccedil;imi de icma yoluyla olmuştur. Eğer İmam şiddet yoluna başvurmuş olsaydı ş&uuml;phesiz ki hilafete ulaşması da zor ve kuvvet yoluyla ger&ccedil;ekleşirdi. B&ouml;ylece de bu hususta yeni bir metod ortaya koymuş olurdu ve bu metod sonraki d&ouml;nemlerde ortaya &ccedil;ıkan &Uuml;meyye oğullarının metoduna benzemiş olurdu. Oysa İmam Ali (a.s.) gibi bir şahsiyetten b&ouml;ylesine bir tutum beklenemezdi.</p>','Fitneler Karşısında İmam Ali (a.s)’ın Tutumu','','publish','closed','open','','fitneler-karsisinda-imam-ali-a-sin-tutumu','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2751',0,'post','',0),(2752,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p>\n	<strong>PEYGAMBER&#39;İN Z&Uuml;RRİYETİ HZ.ALİ&#39;NİN SULB&Uuml;NDENDİR</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 1.&nbsp;Cabir bin Abdullah el-Ansari&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Allah, her peygamberin z&uuml;rriyetini kendi sulb&uuml;nden kıldı, benim z&uuml;rriyetimi ise Ali&#39;nin sulb&uuml;nden kıldı</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Zehebi&#39;nin Mizan&#39;&uuml;l İtidal Kısım 3, s.398 / Tabarani&#39;nin Mucem el-Kebir c.3, s.43 / Tarih-i Bağdat&nbsp; c.1, s.316 / Sevaik&#39;ul Muhrika s.124 / Fayd&#39;ul Kadir c.2, s.223)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp; HZ.ALİ İLK İMAN EDEN ŞAHISTIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;2.&nbsp;Resulullah (s.a.a.) Ayşe&#39;ye hitaben ş&ouml;yle buyurdu: Bu Ali, bana iman edenlerin ilkidir.&nbsp; (İbn&#39;&uuml;l Esir&#39;in &Uuml;sd&#39;&uuml;l Gabe c.7, s.259)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;3.&nbsp;Hz. Ali ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Resulullah&#39;a peygamberlik Pazartesi g&uuml;n&uuml; verildi, ben ise Salı g&uuml;n&uuml; İslam&rsquo;a iman ettim.&nbsp;&nbsp;&nbsp; (el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.40)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;4.&nbsp;Hz. Ali ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; En b&uuml;y&uuml;k Sıddık benim, Ebu Bekir iman etmeden ben iman ettim. O İslam&rsquo;ı kabul etmeden ben kabul ettim.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; (İbn-i Ebil Hadit Şerh-i Nehc&uuml;&rsquo;l-Belaga c.3 s.251 / İbn-i Kuteybe el-Mearif s.73 / İbn-i Asakir &ldquo;Tarih-i Dimeşk&rdquo; c.1, s.53 / el-Muttaki el-Hindi &ldquo;Kenzu&rsquo;l-Ummal&rdquo; c.6 s. 405, Taberi Zehairu&rsquo;l-Ukba s.58 ve Riyazu&rsquo;n-Nazire c.2 s.155 / Ensabu&rsquo;l-Eşraf c.2, s.146 ez-Zehebi Mizanu&rsquo;l-İtidal c.1 s.417 Hadis no:3484)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ.ALİ EN B&Uuml;Y&Uuml;K SIDDIK VE EN Y&Uuml;CE FARUKTUR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 5.&nbsp; Selman el-Farisi, Ebu Zer ve H&uuml;zeyfe&#39;den naklen, Resulullah (s.a.a.) Hz.Ali&#39;yi elinden tutarak ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu, bana ilk iman eden ve Kıyamet g&uuml;n&uuml;nde benimle ilk g&ouml;r&uuml;şecek olandır. Kendisi en b&uuml;y&uuml;k sıddık ve bu &uuml;mmetin farukudur, bu, dinin &uuml;stadıdır, mal ise zalimlerin &uuml;stadıdır&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (Tabarani&#39;nin Mucem el-Kebir c.6, s.269 / el-M&uuml;ttaki&#39;nin Kenz&#39; ul Ummal c.6, s.156 /el-Heysemi&#39;nin Mecma &uuml;z-Zevaid c.9, s. 102 / İbn-i Udey&#39;in el-Kamil fi D&uuml;efa ir-Ricalc.4, s.229 / el-K&uuml;nci&#39;nin Kifayet &uuml;t-Talips.187 / el-Akili&#39;nin D&uuml;efa&#39;il Kebir c.2, s.47 / el-Beyhaki&#39;nin S&uuml;nen el-K&uuml;bra)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;6.&nbsp;Hz. Ali ş&ouml;yle buyurdu :&nbsp; Ben, Allah&rsquo;ın kulu ve Resul&uuml;n&uuml;n kardeşiyim. En b&uuml;y&uuml;k Sıddık benim, bunu benden sonra kim s&ouml;ylerse yalancıdır, ben insanlardan yedi yıl &ouml;nce namaz kıldım.&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; (S&uuml;nen İbn-i Mace c.1, s.57 / el-Hasais en-Nisai s.3 / Menakıb-ı Ahmet bin&nbsp; Hanbel No:17 / el-Hakim Nişaburi&#39;nin M&uuml;stedrek es-Sahihayn c.3, s.112 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.1, s.61 / İbn-i Ebil Hadit&#39;in Şerh-u Nehc&#39;&uuml;l Belağa c.3, s.257 /Tarih-i Tabari c.2, s.56 / İbn-i Kesir&#39;in el-Kamil fit-Tarih c.2, s.22 /&nbsp; Tabari&#39;nin Zehair&#39;ul Ukba s.60 ve Riyad&#39;ul Nadara c.2, s.155 / el-Hamvini eş-Şafii&#39;nin Feraid es-Simtayn c.1, s.248)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 7.&nbsp;Ebu Zer el-Gaffari dedi ki : Resulullah&#39;ın ş&ouml;yle buyurduğunu kendim duydum :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ey Ali, en b&uuml;y&uuml;k Sıddık ve hak ile batılı birbirinden ayıran Faruk sensin, sen dinin &uuml;stadı ve Emirisin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (Muhibeddin el-Tabari&#39;nin Zehair&#39;ul Ukba s.56)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;HZ.ALİ RESULULLAH&#39;IN KARDEŞİDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 8. Resulullah, ashabı arasında kardeşlik kurduğunda Hz.Ali&nbsp; g&ouml;z&uuml; yaşlı olarak gelir ve der ki : Ey Resulullah, ashabın arasında kardeşlik ilan ettin, beni kimseyle kardeş yapmadın Resulullah bunun &uuml;zerine ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;Ey Ali, sen d&uuml;nyada ve ahirette kardeşimsin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (Sahih-i Tirmizi c.2, s.299 / M&uuml;stedrek es-Sahihayn c.3, s.14 / Kifayet&#39;&uuml;t Talip s.194 / Menakıb-ı Meğazeli s.37)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp;&nbsp; HZ.ALİ RESULULLAH&#39;IN DOST VE YARDIMCISIDIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;9.&nbsp;Resulullah (s.a.a.) Hz. Ali&#39;ye hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali,&nbsp; sen d&uuml;nyada ve ahirette dost ve yardımcınsın</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (Sahih-i M&uuml;slim c.2, s.24-Hz.Ali&#39;nin faziletleri babında / el-Ha-kim&#39;in M&uuml;stedrek es-Sahihayn c.3, s. 109 / Tabari&#39;nin Riyad&#39;ul Nadara c.2, s.203 / TirmiziKenz&#39;ul Ummal c.6, s.152&#39;den tahric etti. / İbn-i Hacer&#39;in Sevaik&#39;&uuml;l Muhrika s. 107 / Talhis el-M&uuml;s-tedrek s.26 / M&uuml;sned el-Bezzar / M&uuml;sned-i Ahmet bin Hanbel)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ.ALİ M&Uuml;MİNLERİN VELİ&#39;SİDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;10.&nbsp;İmran bin Husayn&#39;dan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali benden, ben de Ali&#39;denim, kendisi t&uuml;m m&uuml;minlerin Veli&#39;sidir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.2, s.607 / el-M&uuml;navi&#39; nin K&uuml;n&uuml;z el-Hakaik c.1, s.71 / el-Kunduzi el-Hanefi&#39;nin Yena-bi&#39;&uuml;l Mevedde s.179 / Şerh&#39;&uuml;l Erc&uuml;zat s.293 /&nbsp; İs&#39;af er-Rağıbin s. 177,178 / El-Zehebi&#39;nin Talhis el-M&uuml;stedrek)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;11.&nbsp;Resulullah (s.a.a.) Hz. Ali&#39;ye hitaben ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, sen m&uuml;minlerin Veli&#39;sisin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (S&uuml;nen-i Tirmizi c.6, s.267 / M&uuml;sned-i Ahmet bin Hanbel c.4, s.468)&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp; HZ.ALİ RESULULLAH&#39;IN SAHİBİ VE ARKADAŞIDIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;12.&nbsp;Resulullah (s.a.a.) Hz. Ali&#39;ye hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, sen kardeşim, sahibim ve cennette arkadaşımsın</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(İbn-i Asakir&#39;in Tarih-i Dimaşk c.1, s.122 / el-Bağdadi&#39;nin Tarih-i Bağdat c.12, s.268 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.6, s.402 ve Muntahab&#39;ul Kenz)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 13. İbn-i&nbsp; Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, sen bendensin, ben de sendenim, sen kardeşim ve arkadaşımsın.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Asakir&#39;in Tarih-i Dimaşk c.1, s.109)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. ALİ RESULULLAH&#39;IN SIRRININ SAHİBİDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 14.&nbsp;Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Sırrımın sahibi Ali bin Ebi Talip&#39;tir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.311 / el-M&uuml;navi&#39;nin K&uuml;-n&uuml;z el-Hakaik c.1, s.155 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.180)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; RESULULLAH (S.A.A.)&rsquo;IN HZ.ALİ HAKKINDAKİ TAVSİYELERİ</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;15.&nbsp;Resulullah (s.a.a.), Ansar halkına hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ansar, ona tutunduğunuz m&uuml;ddet&ccedil;e benden sonra asla sapmayacağınız bir şeyi sizlere tavsiye edeyim mi? Dediler ki : Evet ey Resulullah Bunun &uuml;zerine Resulullah (s.a.a.) onlara hitaben ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp; Bu, Ali&#39;dir, beni sevdiğiniz gibi onu seviniz ve bana ikramda bulunduğunuz gibi ona ikramda bulununuz. Size s&ouml;ylediklerimi Cebrail vasıtasıyla Allah bana emretti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Ebil Hadit&#39;in Şerh-u Nehc&#39;&uuml;l Belağa c.9, s.170 / Ebu Naim&#39;in Hilyet&#39;&uuml;l Evliya c.1, s.63 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.132 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s.210 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.313 /el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.15, s.126 / Riyad&#39;ul Nadara c.2, s.233 / el-Hamvini&#39;nin Feraid es-Simtayn c.1, s.197 / İbn-i&nbsp; Ebi Talha&#39;nın Metalib &uuml;s-S&uuml;&uuml;l c.1, s.610)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 16. Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;Her kim benim gibi yaşamayı, benim gibi &ouml;lmeyi ve Allah&rsquo;ın bana vadettiği ebedi cennette olmayı isterse Hz.Ali&#39;nin velayetini kabul etsin, &ccedil;&uuml;nk&uuml; Ali, sizleri hidayetten &ccedil;ıkarmaz ve sapıklığa s&uuml;r&uuml;klemez</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-Hakim Nişaburi&#39;nin M&uuml;stedrek es-Sahihayn c.3, s.139, Ha-dis no : 4642 / Ebu Naim&#39;in Hilyet&#39;&uuml;l Evliya c.4, s.350 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.11, s.611 Hadis no: 32959 ve Muntahab&#39;ul Kenz c.5, s.32 / Tabarani&#39;nin Mucem el-Kebir c.5, s.194 Hadis no:5067 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.108 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.98 / el-Hamvi-ni&#39;nin Feraid es-Simtayn c.1, s.55)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;17. Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bana iman edip beni doğrulayana Ali bin Ebi Talip&#39;in velayetini tavsiye ederim. Kim onu veli edinirse beni veli edinmiş olur, beni veli edinen de Allah&rsquo;ı veli edinmiş olur, onu seven beni sevmiştir,&nbsp; beni seven de Allah&rsquo;ı sevmiştir, onu buğzeden beni buğzetmiştir, beni buğzeden de Allah&rsquo;ı buğzetmiştir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.93 / Menakıb-ı Meğazeli s.230 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.32 / el-Hamvini&#39;nin Feraid es-Simtayn c.1, s.291 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c. 9, s.108)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 18. Ashabın b&uuml;y&uuml;klerinden Selman-ı Farisi&#39;ye Hz.Ali ve Hz. Fatıma&#39;yı sordular,&nbsp; kendisi dedi ki : Resulullah (s.a.a.)&#39;ın ş&ouml;yle buyurduğunu kendim duydum :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sizlere Ali bin Ebi Talip&#39;i tavsiye ederim, kendisi sizin &ouml;nderinizdir ki onu seviniz, sizin b&uuml;y&uuml;ğ&uuml;n&uuml;zd&uuml;r ki ona tabi olunuz, sizin bilgininizdir ki ona ikramda bulununuz, kendisi sizleri cennete g&ouml;t&uuml;rendir ki ona saygılı olunuz, Ali, sizleri davet ederse icabet ediniz, sizlere emir verirse ona uyun, beni sevdiğiniz gibi onu seviniz, bana ikramda bulunduğunuz gibi ona ikramda bulununuz. Ben sizlere Ali hakkında ancak Allah&rsquo;ın bana emretmiş olduğunu s&ouml;yledim. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;(Menakıb-ı H&uuml;varezmi s.226)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;19.&nbsp;Hz.Ali &#39;nin ashabından&nbsp; Zeyd bin Suhan, Cemel Savaşında vurulup d&uuml;şt&uuml;ğ&uuml;nde onun yanına Hz.Ali&nbsp; gelip onu &ouml;ver. Bunun &uuml;zerine Zeyd başını kaldırıp ş&ouml;yle dedi :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Sen benim &ouml;nderimsin. Allah&rsquo;ın rahmeti &uuml;zerine olsun, Allah&rsquo;a yemin olsun ki&nbsp; seni her zaman Allah&rsquo;ın yolunda bilgili ve onun ayetlerinden haberdar biliriz. Ben senin safında d&uuml;şmanlarına karşı cehaletimden dolayı savaşmadım. Ben H&uuml;zeyfe el-Yemani&#39;den duydum, o da Resulullah&rsquo;tan&nbsp; ş&ouml;yle&nbsp; buyurduğunu nakletti :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali iyi insanların emiri ve k&ouml;t&uuml; insanları &ouml;ld&uuml;rendir, her kim Ali&#39;ye yardım ederse kendisi yardım g&ouml;recektir&nbsp; ve her kim onu hor g&ouml;r&uuml;rse kendisi de horlanacaktır. Hak Ali&#39;yle beraberdir, bundan dolayı her&nbsp; zaman onunla beraber olun&#39;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Menakıb-ı H&uuml;varezmi s. 111)</p>\n\n<p>\n	&nbsp;<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; PEYGAMBERLER&#39;İN SIFATLARI HZ. ALİ&#39;DEDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;20. Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Her kim Adem&#39;e ve ilmine, Şis&#39;e ve hilmine, İdris&#39;e ve re&rsquo;fetine, Nuh&#39;a ve davetine, İbrahim&#39;e ve c&ouml;mertliğine, Musa&#39;ya ve selabetine, Davud&#39;a ve hilafetine, İsa&#39;ya ve ibadetine, Zekeriya&#39;ya ve şahadetine, Yahya&#39;ya ve ismetine bakmayı istiyorsa Ali&#39;ye baksın. &Ccedil;&uuml;nk&uuml; Ali bir ayna gibi onları aksettirmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Ahmet Bican&#39;ın Envar&#39;&uuml;l Aşıkin c.1, s.458-459)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 21. Abdullah bin Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Her kim hilminden dolayı İbrahim&#39;e, hikmetinden dolayı Nuh&#39;a ve cemalinden dolayı Yusuf&#39;a bakmayı istiyorsa Ali bin Ebi Talip&#39;e baksın</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Tabari&#39;nin Zehair&#39;ul Ukba s.94 ve Riyad&#39;ul Nadara c.2,s.218)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp;&nbsp; HZ.ALİ&#39;Yİ ZİKRETMEK İBADETTİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 22.&nbsp;Sehl bin Sa&#39;d ve&nbsp; Ayşe&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;yi zikretmek ibadettir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Kesir&#39;in el-Bidaye ven-Nihaye c.7, s.357 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.12, s.201 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.408 / el-Suyuti&#39;nin Cami us-Sağir c.1, s.583 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.1, s.134 / Muntahab&#39;ul Kenz c.5, s.30 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.180,231, 237,262 / el-M&uuml;navi&#39;nin Fayd&#39;&uuml;l Kadir c.3, s.565 /Kenz&#39;ul İrfan s.27 /&nbsp; el-Hamadani&#39;nin Meveddet&#39;&uuml;l Kurba c.7, s.311 / Şeyh Yusuf el-Nebehani&#39;nin Feth&#39;&uuml;l Kebir c.2, s.120 /Menakıb-ı Meğazeli s.206 / Menakıb-ı H&uuml;varezmi s.261 / el-K&uuml;nci eş-Şafii&#39; nin Kifayet &uuml;t-Talip / ed-Ed-Deylemi&#39;nin Firdevs&#39;il Ahbar)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp; HZ. ALİ&#39;NİN Y&Uuml;Z&Uuml;NE BAKMAK İBADETTİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;23.&nbsp;Cabir bin Abdullah el-Ansari, Ayşe, İmran bin Husayn, Muaz bin&nbsp; Cebel ve Abdullah bin Mesut&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Ali&#39;nin y&uuml;z&uuml;ne bakmak ibadettir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(el-Hakim&#39;in M&uuml;stedrek es-Sahihayn c.3, s.142 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.394 / el-Bağdadi&#39;nin Tarih-i Bağdat c.2, s.51 / el-Zehebi&#39;nin Mizan&#39;&uuml;l İtidal c.3, s.483 / Ebu Naim&#39;in Hilyet&#39;&uuml;l Evliya c.2, s.182 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39; ul Kenz c.5, s.30 ve Kenz&#39;ul Ummal c.11, s.601 /İbn-i Kesir&#39;in el-Bidaye ven-Nihaye c.7, s.357 / İbn-i Hacer&#39;in Sevaik&#39;&uuml;l Muhrika s.175 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s. 34 / Tabari&#39;nin Riyad&#39;ul Nadara c.2, s.219 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 90 /&nbsp; Suyuti&#39;nin Tarih&#39;&uuml;l Hulefa s.66)&nbsp;</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. ALİ HITTA (MAĞFİRET) KAPISIDIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 24.&nbsp;İbn-i&nbsp; Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali bin Ebi Talip mağfiret kapısıdır, her kim i&ccedil;inden ge&ccedil;erse m&uuml;min, her kim dışında kalırsa k&acirc;firdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(el-Suyuti&#39;nin Cami us-Sağir c.2, s.56 /&nbsp; el-M&uuml;ttaki el-Hindi&#39; nin Kenz&#39;ul Ummal c.6, s.153 ve Muntahab&#39;ul Kenz c.5, s.20&nbsp; / el-Nebehani&#39;nin Feth&#39;&uuml;l Kebir c.2, s.242 / İbn-i Hacer&#39;in Seva-ik&#39;&uuml;l Muhrika s.75 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Meved-de s.247,284 / el-Bedhaşi&#39;nin Miftah&#39;&uuml;n Neca fi Menakıb al Aba / Esn&#39;el Metalip s.37 / ed-Derakutni&#39;nin el-Afrad / ed-Deylemi&#39;nin Firdevs&#39;il Ahbar)</p>\n\n<p>\n	&nbsp;&nbsp;<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. ALİ&#39;YE S&Ouml;VEN ALLAH&#39;A S&Ouml;VM&Uuml;ŞT&Uuml;R</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;25.&nbsp;Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;ye dil uzatan bana dil uzatmıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Hasais en-Nisai s.24 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.184 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.30 / el-Suyuti&#39;nin Tarih&#39;el Hulefa s.73 / el-Nebehani&#39;nin Feth&#39;&uuml;l Kebir c.3, s.196 /&nbsp; Tabari&#39;nin Zehair&#39;ul Ukba s.66 / Menakıb-ı H&uuml;va-rezmi s.82 / Mişkat&#39;&uuml;l Mesabih c.3, s.235)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;26.&nbsp;İbn-i&nbsp; Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Ali&#39;ye dil uzatan bana dil uzatmış, bana dil uzatan da Allah&rsquo;a dil uzatmıştır, Allah&rsquo;a dil uzatan kişiyi, Allah burnu &uuml;zere ateşe atacaktır (1)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i&nbsp; Sabbağ el-Maliki&#39;nin F&uuml;sul&#39;&uuml;l M&uuml;himme s.111 / Tabari&#39; nin Zehair&#39;ul Ukba s.66 ve Riyad&#39;ul Nadara c.2, s.219 / Menakıb-ı H&uuml;varezmi s.81-82 / Menakıb-ı Meğazeli s.83)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;27.&nbsp;Resulullah (s.a.a.) ş&ouml;yle buyurdu:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Ali&#39;ye dil uzatmayın, zira Ali, Allah&rsquo;ın rızasına s&uuml;r&uuml;lm&uuml;şt&uuml;r</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Ebu Naim el-Asbahani&#39;nin Hilyet&#39;&uuml;l Evliya c.1, s.68 / el-M&uuml;tta-ki el-Hindi&#39;nin Kenz&#39;ul Ummal c.12, fasıl.2, Hadis no: 1257 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.2, s.258 / el-Kunduzi el-Ha-nefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 181)</p>\n\n<p>\n	&nbsp;&nbsp;<strong>&nbsp;&nbsp;</strong></p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp; HZ. ALİ VE KURAN BİRBİRİNDEN AYRILMAZ</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 28.&nbsp;Resulullah&#39;ın hanımı &Uuml;mm&uuml; Seleme&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ali Kur&#39;an&rsquo;ladır, Kur&#39;an da Ali&#39;yledir, ikisi havuz başına varana dek birbirinden ayrılmazlar</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-Hakim&#39;in M&uuml;stedrek es-Sahihayn c.3, s.124 / Tabarani&#39;nin Mucem el-Sağir c.1, s.55 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Ta-lip s.399 / İbn-i Hacer&#39;in Sevaik&#39;&uuml;l Muhrika s.76 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.6, s.153 / el-M&uuml;navi&#39;nin Fayd&#39;&uuml;l Kadir c.4, s.358 / eş-Şeblenci&#39;nin Nur&#39;&uuml;l Absar s.73 / el-Suyu-ti&#39;nin Tarih&#39;&uuml;l Hulefa s.173 / el-Suyuti&#39;nin Cami us-Sağir c.2, s.66 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.185 / İs&#39;af er-Rağıbin s.147)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;29.&nbsp;Hz. Fatma&#39;dan naklen, Resulullah&#39;ın vefat ettiği hastalığı esnasında yanında bulunanlara ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey insanlar kısa bir s&uuml;re i&ccedil;inde ruhumu teslim eder, aranızdan ayrılırım, mazeretiniz olmasın diye size bir daha hatırlatıyorum: Aranızda iki halife bırakıyorum. Biri Rabbimin kitabı, &ouml;b&uuml;r&uuml; de Ehlibeytimdir. Daha sonra Ali&#39;yi elinden tutarak ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ali Kur&#39;an&#39;ladır, Kur&#39;an da Ali&#39;yledir, ikisi Kevser havuzunun başına varana dek birbirinden asla ayrılmazlar</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Hacer el-Heytemi&#39;nin Sevaik&#39;&uuml;l Muhrika s.124 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.40)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp;&nbsp; HZ. ALİ VE HAK BİRBİRİNDEN AYRILMAZ</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;30. &Uuml;mm&uuml; Seleme&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali hakladır, hak da Ali&#39;yledir, ikisi Kıyamet g&uuml;n&uuml;nde havuz başına varana dek birbirinden asla ayrılmazlar</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(el-Bağdadi&#39;nin Tarih-i Bağdat c.14, s.321 / İbn-i Kuteybe&#39;nin el-İmamet&uuml; ves-Siyaset&uuml; c.1, s.73 / İbn-i Asakir&#39;in Tarih-i Di-maşk c.3, s.119 Hadis no: 1162 / el-Hamvini eş-Şafii&#39;nin Feraid es-Simtayn c.1, s.177 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.134 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.30 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 55 / ed-Dulabi&#39;nin el-K&uuml;nye vel-Esma c.2, s.89 / Rabi&#39;&uuml;l Ebrar c.1,s.828 / Tabara-ni&#39;nin Tabarani&#39;nin Mucem es-Sağir ve Mucem el-Avsat / es-Sem&#39;ani&#39;nin Fedail&#39;&uuml;s Sahabe)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;31.&nbsp;Hz. Ali&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&nbsp; Ali&#39;yi rahmet et ve hangi tarafa y&ouml;nelirse y&ouml;nelsin hakkı beraberinde kıl</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(Sahih-i Tirmizi c.5, s.633 / el-Hakim&#39;in M&uuml;stedrek es-Sahi-hayn c.3, s.124 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.5, s.62 / Menakıb-ı H&uuml;varezmi s.104 / el-Beyhaki&#39;nin el-Mehasin vel-M&uuml;savi s.41)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp; HZ. ALİ İLİM KENTİNİN KAPISIDIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; &nbsp;32. Hz. Ali, Cabir bin Abdullah el-Ansari ve M&uuml;cahit&#39;ten naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Ben ilmin kentiyim, Ali de kapısıdır, her kim ilim isterse kapıya gelsin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Hakim&#39;in M&uuml;stedrek es-Sahihayn c.3, s.126 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.11, s.600 / el-M&uuml;navi&#39;nin Fayd&#39;&uuml;l Kadir c.3, s.46 /&nbsp; İbn-i Hacer&#39;in Lisan&#39;&uuml;l Mizan c.1, s.191 / el-Suyuti&#39;nin Cami us-Sağir c.1, s.108 / el-Bağdadi&#39;nin Tarih-i Bağdat c.4, s.348 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.459 / İbn-i Hacer&#39;in Sevaik&#39;&uuml;l Muhrika s.120 / İbn-i Kesir&#39;in el-Bida-ye ven-Nihaye c.7, s.358 / Menakıb-ı H&uuml;varezmi s.40 / el-Mes&#39; udi&#39;nin M&uuml;ruc el-Zeheb c.2, s.437 / İbn&#39;&uuml;l Esir&#39;in &Uuml;sd&#39;&uuml;l Gabe c.4, s.100)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;33.&nbsp;Hz.Ali&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Ben ilmin kentiyim, Ali de kapısıdır, evlere ancak kapılarından ge&ccedil;ilir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Menakıb-ı Meğazeli s.82 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talib s.220)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 34.&nbsp;Ali bin Musa el-Rida&#39;dan, babası ve dedelerinden,&nbsp;&nbsp;&nbsp; Hz.Ali &#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Meali : Ey Ali, ben ilmin kentiyim, sen de kapısısın, her kim kente, kapıdan değil de başka bir yerden ge&ccedil;tiğini s&ouml;ylerse yalancıdır</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Menakıb-ı Meğazeli s.85 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.72)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp; SORUN BENDEN BENİ YİTİRMEDEN</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 35. Hz. Ali ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Bana sorunuz, vallahi Kıyamete kadar ne hakkında sorarsanız size haber veririm. Bana Allah&rsquo;ın kitabından sorunuz, her ayetin gece mi, g&uuml;nd&uuml;z m&uuml;, dağlıkta mı, d&uuml;zl&uuml;kte mi indiğini bilirim</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; (Tabari&#39;nin Cami&#39;&uuml;l Beyan c.1, s.114 / el-Suyuti&#39;nin Tarih&#39;&uuml;l Hulefa s.214 / Feth&#39;&uuml;l Bari c.8, s.485 / Miftah&#39;&uuml;s Seadet c.1, s. 400 / el-Atkan c.2, s.319)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;36.&nbsp;Hz. Ali ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sorun benden beni yitirmeden, Ş&uuml;phesiz ben g&ouml;kyollarını yery&uuml;z&uuml; yollarından daha iyi tanırım</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i&nbsp; Ebi Talha&#39;nın Metalib&#39;&uuml;s S&uuml;&uuml;l s.26 / el-Kunduzi el-Hane-fi&#39;nin Yenabi&#39;&uuml;l Mevedde s.66 / Tefsir&#39;&uuml;l Fatiha s.52 el-Ezher bas.)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 37.&nbsp;Hz. Ali ş&ouml;yle buyurdu :&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Gayb sırlarından bana sorunuz, m&uuml;rsel peygamberlerin t&uuml;m ilimlerine varisim ben</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.69)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;38.&nbsp;Hz. Ali ş&ouml;yle buyurdu :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;İsteseydim yalnız Fatiha&#39;nın tefsirinde yetmiş deve y&uuml;k&uuml; kitap yazardım</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (İmam Gazzali&#39;nin İhya-u Ulumiddin c.1, s.803 / el-Kunduzi &#39;nin Yenabi&#39;&uuml;l Mevedde s.64,407,524/ Tefsir&#39;&uuml;l Fatiha s.57 /&nbsp; Kemaleddin el-Halebi eş-Şafii&#39;nin ed-Darr&#39;&uuml;l Manzum)</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp; 39. Hz.Ali ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp;Bil ki t&uuml;m semavi kitapların esrarı Kur&#39;an&#39;da toplanmıştır, Kur&#39;an&#39;ın t&uuml;m esrarı Fatiha&#39;dadır, Fatiha&#39;nın t&uuml;m esrarı Besmelededir, Besmelenin t&uuml;m esrarı &#39;B&#39; harfindedir, &#39;B&#39; harfinin t&uuml;m esrarı da onun altındaki noktadadır. Daha sonra ş&ouml;yle buyurdu : &#39;B&#39; harfinin altındaki nokta benim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (El-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.69 / Kemaled-din el-Halebi eş-Şafii&#39;nin ed-Darr&#39;&uuml;l Manzum)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. ALİ&#39;NİN SEVGİSİ HAKKINDA</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 40.&nbsp;Hz.Ali&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ey Ali, seni ancak m&uuml;min sever ve ancak sana m&uuml;nafık buğzeder</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (S&uuml;nen-i Nisai c.8, s.117 / M&uuml;sned-i Ahmet bin Hanbel c.1, s.95 / Ebu Naim el-Asbahani&#39;nin Hilyet&#39;&uuml;l Evliya c.4, s.185 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.2, s.598 ve Muntahab&#39;ul Kenz c.5, s.30 / İbn&#39;&uuml;l Cevzi&#39;nin Tezkiret&#39;&uuml;l Huffaz c.1, s.10)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 41. Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ali&#39;yi sevmek iman, onu buğzetmek nifaktır</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (Sahih-i M&uuml;slim c.1, s.61 / S&uuml;nen-i Tirmizi c.8, s.306 / S&uuml;nen-i Nisai c.6, s.117 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.55)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 42. Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;min sahifesinin (amel defterinin) unvanı Ali&#39;ye olan sevgisidir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.30 Kenz&#39;ul Ummal c.11, s.601 / el-Suyuti&#39;nin Cami us-Sağir c.2, s.45 / el-Bağdadi&#39;nin Tarih-i Bağdat c.4, s.410 / İbn-i&nbsp; İbn-i&nbsp; Hacer&#39;in Lisan&#39;&uuml;l Mizan c.4, s.471 / Nezhet&#39;&uuml;l Mecalis c.2, s.208)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;43. &Uuml;mm&uuml; Seleme&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;yi seven beni sevmiş olur, beni seven de Allah&rsquo;ı sevmiş olur, Ali&#39;ye buğzeden bana buğzetmiş olur, bana buğzeden de Allah&rsquo;a buğzetmiş olur</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (eş-Şeblenci&#39;nin Nur&#39;&uuml;l Absar s.72 / Tabari&#39;nin Zehair&#39;ul Ukba s. 65 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.12, Hadis no : 1264 / İbn&#39;&uuml;l Cevzi&#39;nin Tezkiret&#39;&uuml;l Havas s.28)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 44.Bir adam Selman-ı Farisi&#39;ye sordu ki : Ali&#39;yi neden aşırı derecede seversin? Selman dedi ki : Resulullah (s.a.a.) ş&ouml;yle buyurduğunu duydum :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Her kim Ali&#39;yi severse beni sevmiş olur ve kim Ali&#39;yi buğzederse bana buğzetmiş olur&#39;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Hakim Nişaburi&#39;nin M&uuml;stedrek es-Sahihayn c.3, s.130 / Menakıb-ı H&uuml;varezmi s.30 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.6, s.157-158 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik s.188 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.132 / Tabari&#39;nin Riyad&#39;ul Nadara c.2, s.2, s.166 )</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;45. Abdullah bin Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ali&#39;ye olan sevgi&nbsp; g&uuml;nahları, ateşin odunu yediği gibi yer</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.103 Hadis no: 610 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s. 184 / el-Bağdadi&#39;nin Tarih-i Bağdat c.4, s.194 / Tabari&#39;nin Zehair&#39;ul Ukba s.91-92 ve Riyad&#39;ul Nadara c.2, s.215 / Nezhet&#39;&uuml;l Mecalis c.2, s.207 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.1, s.17 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.11, s.621 ve Muntahab&#39;ul Kenz c.5, s.34 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 180,236,251)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 46.Abdullah bin Abbas ve &Ouml;mer bin Hattab&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İnsanlar, Ali bin Ebi T&acirc;lib&#39;in sevgisi &uuml;zerine toplansaydılar, Allah&nbsp; Cehennemi yaratmazdı</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; (Hatiplerin Hatibi H&uuml;varezmi&#39;nin Maktel-i H&uuml;seyin c.2, s.38 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 91,125,237,251 / Muhammed bin Salih et-Tirmizi&#39;nin el-Kevkeb ed-D&uuml;rri s.122 / el-Askeri&#39;nin Makam Emir&#39;&uuml;l M&uuml;minin İnd&#39;&uuml;l Hulefa s.45 / Menakıb-ı H&uuml;varezmi s.28 / ed-Deylemi&#39;nin Firdevs&#39;il Ahbar)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;47.&nbsp;Abdullah bin Abbas&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, seni sevip doğrulayana ne mutlu ve seni yalanlayıp sana buğzedenin vay haline</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-Hakim&#39;in M&uuml;stedrek es-Sahihayn c.3, s.145 Hadis no: 4657 /</p>\n\n<p>\n	İbn&#39;&uuml;l Esir&#39;in &Uuml;sd&#39;&uuml;l Gabe c.4, s.101 Hadis no : 3783 / İbn-i&nbsp; Sabbağ el-Maliki&#39;nin F&uuml;sul el-M&uuml;himme s.127)</p>\n\n<p>\n	&nbsp;<strong>&nbsp;&nbsp;&nbsp; ALLAH, ALİ&#39;NİN GAZABINA GAZAP G&Ouml;STERİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 48.&nbsp;Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, Allah&nbsp; senin rızana rıza, gazabına da gazap g&ouml;sterir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.1, s.61 / el-Kunduzi el-Hane-fi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 179)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;49.&nbsp;Resulullah (s.a.a.) bir g&uuml;n Ebu Bekir, Osman ve İmam Ali ile beraber otururken ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ebu Bekir, bu g&ouml;rd&uuml;ğ&uuml;n Ali, benim g&ouml;kte ve yery&uuml;z&uuml;nde vezirimdir, senden razı olduğu halde Allah&rsquo;a kavuşmak istiyorsan Ali&#39;nin senden razı olmasına bak, zira Ali&#39;nin rızası Allah&rsquo;ın rızasıdır, Ali&#39;nin gazabı da Allah&rsquo;ın gazabıdır</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; (el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 251)</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;HZ.ALİ İNSANLARIN EN HAYIRLISIDIR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;50.&nbsp;Cabir bin Abdullah el-Ansari&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali insanların en hayırlısıdır, bundan ş&uuml;phe eden kafir olur</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.11, s.625, Hadis no : 33045 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik s.92 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.180,247 / el-Bağdadi&#39;nin Ta-rih-i Bağdat c.7, s.421)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 51. Cabir bin Abdullah el-Ansari ve H&uuml;zeyfe&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali insanların en hayırlısıdır, her kim bunu kabul etmezse kafir olur</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Hanbeli mezhebinin imamı Ahmet bin Hanbel&rsquo; in &ldquo;el-Fadail&rdquo; s.46, Hadis No: 72 /el-Hamvini eş-Şafii&#39;nin Feraid es-Simtayn c.1, s.154 Hadis No: 116 / el-Askalani&#39;nin Tehzib et-Tehzib c.9, s.419 / ed-Deylemi&#39;nin Firdevs c.3, s.62 / İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.445 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.6, s.159, c.12, s.221 Hadis No: 1286 ve Muntahab&#39;ul Kenz c.5, s.35/ el-Bağdadi&#39;nin Tarih-i Bağdat c.3, s.192 , c.7, s.421 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.2, s.16 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s.119 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.180,246&nbsp; / el-Suyuti&#39;nin Leali c.1, s.170 / el-Tabari&rsquo;nin &ldquo;Riyad&rsquo;ul Nadara&rdquo; c.2, s.220, &ldquo;Zehair&rsquo;ul Ukba&rdquo; s.96, &ldquo;Beşaret&rsquo; &uuml;l Mustafa&rdquo; s.246 ve &ldquo;Tefsir-i Tabari&rdquo; c.30, s.171 / eş-Şeblenci&rsquo; nin &ldquo;Nur&rsquo;ul Absar&rdquo; s.70, 101 / Abdullah eş-Şafii &ldquo;el-Menakib&rdquo; s.30 / Fahrettin Razi&rsquo; nin &ldquo;Nihayet&rsquo;il Ukul&rdquo; s.114 / &ldquo;Ramuz&rsquo; &uuml;l Ahadis&rdquo; s.442 / el-Kaşifi el-Hanefi et-Termezi&rsquo; nin &ldquo;el-Menakib el-Murtadaviyye&rdquo; s.106 /el-Askalani&rsquo; nin &ldquo;Lisan&rsquo; ul Mizan&rdquo; c.3, s.166)&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 52.&nbsp;Hz.Ali ve Abdullah bin Mesud&#39;tan naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Her kim Ali insanların en hayırlısıdır demezse kafir olur</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Asakir&#39;in Tarih-i Dimaşk c.2, s.444 Hadis no : 954 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s.119 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.35 ve Kenz&#39;ul Ummal c.11, s.625 Hadis no : 33046 / el-Bağdadi&#39;nin Tarih-i Bağdat c.3, s.194 Hadis no : 1234 / el-Askalani&#39;nin Tehzip et-Tehzip c.9, s.419 Hadis no : 687)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;<strong>&nbsp;&nbsp;&nbsp;&nbsp; HZ. ALİ RESULULLAH&#39;IN HAK HALİFESİDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;53.&nbsp;Resulullah (s.a.a.) amcalarına hitaben ş&ouml;yle buyurdu:&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali benim kardeşim, vasim ve i&ccedil;inizde halifemdir, onu dinleyin ve ona itaat edin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (M&uuml;sned Ahmet bin Hanbel c.1, s.159 / el-Askalani&#39;nin el-İsabe fi Temyiz es-Sahabe c.1, cz.2, s.217 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.42 ve Kenz&#39;ul Ummal c.13, s.131 / El-Suyuti&#39;nin Cami&#39;&uuml;l Ahadisc.16, s.251 / Tefsir&#39;&uuml;l Hazen c.3, s.371 / İbn-i&nbsp; Esir&#39;in el-Kamil fit-Tarih c.1, s.487 / Tarih&#39;&uuml;t Tabari&nbsp; c.2, s.63 / İbn-i Kesir&#39;in el-Bidayet&uuml; ven-Nihaye c.3, s.352 / İbn-i Ebil Hadit&#39;in Şerh-u Nehc&#39;&uuml;l Belağa c.13, s.211 / Siret&#39;&uuml;l&nbsp; Halebi c.1, s.311 / el-Haskani&#39;nin Şevahid&#39;&uuml;t Tenzil c.1, s.371)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;54.Selman-ı Farisi&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ben ve Ali, Adem yaratılmadan bin yıl &ouml;nce, Allah&rsquo;ın huzurunda onu tesbih ve takdis eden bir nur idik. Allah&nbsp; Adem&#39;i yarattıktan sonra o nuru Adem&#39;in sulb&uuml;ne verdi, b&ouml;ylece bir sulpte gelerek Abd&uuml;lm&uuml;ttalip&#39;te ikiye ayrıldı; bende peygamberlik, Ali&#39;de ise halifelik (nuru yerleşti)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; (el-Askalani&#39;nin Lisan&#39;&uuml;l Mizan c.2, s.229 / İbn-i Cevzi&#39;nin Tezkiret&#39;&uuml;l Havas s.52 / el-Zehebi&#39;nin Mizan&#39;&uuml;l İtidal c.1, s.235 Hadis no : 1904 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s. 315 / Menakıb-ı Meğazeli s.88 / İbn-i Ebil Hadit&#39;in Şerh-u Nehc&#39;&uuml;l Belağa c.2, s.450 / ed-Deylemi&#39;nin Firdevs&#39;il Ahbar / İbn-i Asakir&#39;in Tarih-i Dimaşk / Fedail-i Ahmet bin Hanbel)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 55. Abdullah bin Abbas dedi ki : Fitneler olacaktır, bu durumu yaşarsanız sizlere iki haslete tutunmanızı tavsiye ederim. Biri Kuran-ı Kerim, diğeri de Ali bin Ebi Talip&#39;tir. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a.)&#39;ın&nbsp; ş&ouml;yle buyurduğunu kendim duydum : Ali bana ilk iman eden ve Kıyamet g&uuml;n&uuml;nde benimle ilk tokalaşacak olandır, kendisi bu &uuml;mmetin farukudur, hak ile batılı ayırt edendir, O m&uuml;minlerin &ouml;nderidir, mal ise zalimlerin &ouml;nderidir. Ali benden sonra halifemdir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Şam&#39;ın Muhaddisi İbn-i Asakir eş-Şafii&#39;nin Tarih-i Dimaşk c.1,s.78)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;56.Resulullah (s.a.a.) Hz.Ali&#39;ye hitaben ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, sen kardeşim, vezirim,&nbsp; vasim, varisim ve benden sonra halifemsin</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Ehl-i S&uuml;nnetin iki hafızı tahric etti : Hafız İbn-i&nbsp; Ebil Hatim ve Hafız el-Beğavi / İbn-i&nbsp; Teymiyye&#39;nin Minhac&#39;&uuml;s S&uuml;nnet c.4, s.80 / Siret&#39;&uuml;l Halebi c.1, s.304)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 57.Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali, kardeşim, vezirim, Ehl-i Beytimin i&ccedil;inde halifemdir, Ali terk ettiklerimin en hayırlısıdır</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Askalani&#39;nin el-İsabe fi Temyiz es-Sahabe c.1, cz.1, s.217)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;<strong>&nbsp; HZ. ALİ RESULULLAH&#39;IN VASİSİ VE VARİSİDİR</strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 58.&Uuml;mm&uuml; Seleme&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah her peygambere bir Vasi (2) tayin etti, Ali de soyumda, Ehli Beytimde ve &uuml;mmetimde benden sonra vasimdir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s. 79)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;59. Selman-ı Farisi, Ebu B&uuml;reyda ve babasından naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Her Peygamberin bir vasisi ve varisi olur, benim vasim ve varisim de Ali&#39;dir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (İbn-i Asakir&#39;in Tarih-i Dimaşk c.3, s.5 Hadis no : 1021 / Tabari&#39;nin Zehair&#39;ul Ukba s.71 ve Riyad&#39;ul Nadara c.2, s.178 / el-Zehebi&#39;nin Mizan&#39;&uuml;l İtidal c.2, s.273 / el-M&uuml;navi&#39;nin K&uuml;n&uuml;z el-Hakaik c.2, s.69 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s. 131 / İbn&#39;&uuml;l Cevzi&#39;nin Tezkiret&#39;&uuml;l Huffaz s.49 / es-Seyyid Muhammed Salih et-Tirmizi&#39;nin el-Kevkeb ed-D&uuml;rri s.105 / el-M&uuml;ttaki el-Hindi&#39;nin Kenz&#39;ul Ummal c.6, s.156 ve&nbsp; Muntahab&#39; ul Kenz c.5, s.32 /&nbsp; el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.113 / Tehzib et-Tehzip c.3, s.106 / el-Haskani&#39;nin Şevahid et-Tenzil c.1, s.77 / Muhammed Mahmud el-Rafii&#39;nin Şerh&#39;&uuml;l Haşimiyat s.29 /&nbsp; Menakıb-ı H&uuml;varezmi s.42 / Menakıb-ı Meğazeli s.200-201 Hadis no :238 / el-Kunduzi Yenabi&#39;&uuml;l Mevedde s.79,180,207,232,248 / İbn&#39;&uuml;l Esir&#39;in &Uuml;sd&#39;&uuml;l Gabe c.1, s.175 /ed-Deylemi&#39;nin Firdevs&#39; il Ahbar / Hafız Ebul Kasım el-Beğa-vi&#39;nin Mucem es-Sahabe)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;60. İmam Cafer es-Sadık, babası ve dedelerinden naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ey Ali, ben peygamberlerin sonuncusu olmasaydım, sen peygamberliğime ortak olurdun. Sen peygamber değilsin, ama peygamberin vasisi ve varisisin. Sen vasilerin &uuml;stadı ve takva sahiplerinin imamısın</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;(el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.80)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;61.Selman-ı Farisi, Resulullah (s.a.a.)&#39;a senin vasin kimdir, diye sordu. Resulullah (s.a.a.) ona ş&ouml;yle buyurdu :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ey Selman, kardeşim Musa&#39;nın vasisi kimdi? Selman dedi ki : Yuşa bin Nun idi. O zaman Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Vasim, varisim, borcumu &ouml;deyen ve vadettiklerimi yerine getiren Ali&#39;dir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;(Tabari&#39;nin Zehair&#39;ul Ukba s.71 ve Riyad&#39;ul Nadara c.3, s.138 / Menkıb-ı Ahmet bin Hanbel c.1, Hadis no: 172 / el-M&uuml;ttaki el-Hindi&#39;nin Muntahab&#39;ul Kenz c.5, s.32 ve Kenz&#39;ul Ummalc.6, s.156 /Tehzib et-Tehzip c.3, s.106 / el-K&uuml;nci eş-Şafii&#39;nin Kifayet &uuml;t-Talip s.293 / el-Heysemi&#39;nin Mecma&#39;&uuml;z Zevaid c.9, s.113 / el-Haskani&#39;nin Şevahid et-Tenzil c.1, s.77 / İbn-i&nbsp; Teymiyye&#39;nin Minhac&#39;&uuml;s S&uuml;nnet c.3, s.6 / el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.231)&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 62. Hz.Ali&#39;den naklen, Resulullah (s.a.a.) ş&ouml;yle buyurdu :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&rsquo;u Teala her peygambere bir Vasi kıldı&nbsp; : Şis&#39;i Adem&#39;in vasisi kıldı, Yuşa&#39;yı Musa&#39;nın vasisi kıldı, Şem&#39;un&#39;u İsa&#39;nın vasisi kıldı, benim vasim de Ali&#39;dir. Benim vasim, vasilerin en hayırlısıdır</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Es-Seyyid Muhammed Salih et-Tirmizi&#39;nin el-Kevkeb ed-D&uuml;rri s.118 / S&uuml;leyman el-Kunduzi el-Hanefi&#39;nin Yenabi&#39;&uuml;l Mevedde s.248)</p>','Hadislerle İmam Ali (as)’ nin Faziletleri','','publish','closed','open','','hadislerle-imam-ali-as-nin-faziletleri','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2752',0,'post','',0),(2753,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h2>\n	1- İm&acirc;m Ali (a.s)&#39;ın İm&acirc;m Hasan (a.s)&#39;a Ve İm&acirc;m H&uuml;seyin (a.s)&#39;a Vasiyeti</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. Emir-&uuml;l Mu&#39;minin Ali (a.s) İbn M&uuml;lcem M&uuml;r&acirc;d&icirc; Mel&#39;un tarafından vurulduğunda, &ouml;l&uuml;m yatağında İm&acirc;m Hasan (a.s) ve İm&acirc;m H&uuml;seyin (a.s)&#39;a hitaben ş&ouml;yle vasiyet ettiler:</p>\n\n<p>\n	&nbsp;&nbsp; İkinize de Allah&#39;tan &ccedil;ekinmeyi, d&uuml;nya sizi arasa, istese bile onu aramamayı, istememeyi vasiyet ederim. Ona ait bir şeyi elde edemediğiniz, elinizdekini yitirdiğiniz i&ccedil;in de hayıflanmayın. Ger&ccedil;eği s&ouml;yleyin; &acirc;hiret ecri i&ccedil;in iş g&ouml;r&uuml;n; z&acirc;lime d&uuml;şman olun, mazl&ucirc;ma yardımcı kesilin.</p>\n\n<p>\n	&nbsp;&nbsp; İkinize, b&uuml;t&uuml;n evladıma, ehlibeytime ve bu yazım kime ulaşırsa ona, Allah&#39;tan &ccedil;ekinmeyi, işlerinizi d&uuml;zene koymayı, aranızı uzlaştırmayı vasiyet ederim. Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Ceddinizden duydum, derdi ki: İki kişinin arasını bulmak, b&uuml;t&uuml;n (n&acirc;file-s&uuml;nnet) namazlardan, oru&ccedil;lardan &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	&nbsp;&nbsp; Allah i&ccedil;in, Allah i&ccedil;in yetimleri koruyun, b&acirc;zı kere a&ccedil;, b&acirc;zı kere tok bırakmayın onları; size tapşırılan haklarını yitirmeyin onların. Allah i&ccedil;in komşularınızı g&ouml;r&uuml;n, g&ouml;zetin; bu, Peygamber&#39;inizin vasiyetidir; komşular hakkında &ouml;ylesine tavsiyede bulundu ki onlar da m&icirc;r&acirc;sa girecekler sandık.</p>\n\n<p>\n	&nbsp;&nbsp; Allah i&ccedil;in, Allah i&ccedil;in Kur&#39;&acirc;n&#39;a ri&acirc;yet edin; onunla amel etmekte başkaları sizi ge&ccedil;mesin.</p>\n\n<p>\n	&nbsp;&nbsp; Allah i&ccedil;in, Allah i&ccedil;in namazı bırakmayın; &ccedil;&uuml;nk&uuml; o, dininizin direğidir. Allah i&ccedil;in, Allah i&ccedil;in Rabbinizin evininin ziy&acirc;retini, haccetmeyi bırakmayın; siz hayatta bulunduk&ccedil;a boşlamayın o evi; &ccedil;&uuml;nk&uuml; o ev, terk edilirse m&uuml;hlet bile verilmez sizlere; azap gelir &ccedil;atar. Allah i&ccedil;in, Allah i&ccedil;in mallarınızla, canlarınızla, dillerinizle Allah yolunda savaşın; birbirinizi dolaşmanızı g&ouml;r&uuml;p g&ouml;zetmenizi, birbirinizin ihtiy&acirc;cını gidermenizi, birbirinizden y&uuml;z &ccedil;evirmemenizi, birbirinizden ayrılmamanızı vasiyet ediyorum. İyiliği buyurmayı, k&ouml;t&uuml;l&uuml;kten nehyetmeyi bırakmayın; sonra k&ouml;t&uuml;leriniz başınıza ge&ccedil;er; sonra da du&acirc; edersiniz, ic&acirc;bet edilmez size.</p>\n\n<p>\n	&nbsp;&nbsp; Ey Abd&uuml;lmuttalib oğulları, Emir&#39;&uuml;l-Mu&#39;minin katledildi deyip M&uuml;sl&uuml;manların kanlarına girmenizi, &ouml;&ccedil; almaya kalkmanızı istemem, sakının bundan. Benim i&ccedil;in yalnız beni &ouml;ld&uuml;reni &ouml;ld&uuml;r&uuml;n. Bekleyin hele, onun şu vuruşundan &ouml;l&uuml;rsem, onun bana bir tek vuruşuna karşı siz de ona bir kere vurun; şurasını, burasını keserek eziyete kalkışmayın; &ccedil;&uuml;nk&uuml; ben, Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Ras&ucirc;lullah&#39;tan duydum; derdi ki:</p>\n\n<p>\n	&nbsp;&nbsp; Sakının eziyetten, işkenceden, &ouml;ld&uuml;receğiniz kuduz k&ouml;pek bile olsa.[1]<br />\n	&nbsp;</p>\n\n<h2>\n	<br />\n	&nbsp;&nbsp; 2- İm&acirc;m Ali (a.s)&#39;ın İnsanlara Vasiyeti:</h2>\n\n<p>\n	&nbsp; Allah kulları, sizi terk edecek olan şu d&uuml;nyayı sizin de terk etmenizi vasiyet-tavsiye ederim; onun sizi terk etmesini dilemeseniz de, sevmeseniz de o, bedenlerinizi yıpratacaktır; isterseniz siz, onun yenilenmesini, gen&ccedil;leşmesini dileyin. Bir yola koyulan, y&uuml;r&uuml;r-gider, derken varacağı yere varır-ulaşır. Kim vardır ki gelecek g&uuml;n, ona gelip &ccedil;atmasın. İnsanı d&uuml;nyada s&uuml;r&uuml;p g&ouml;t&uuml;ren, insanı dileyip &ccedil;eken &ouml;l&uuml;m, sonunda insanı d&uuml;nyadan ayırır. D&uuml;nyanın y&uuml;celiğine, d&uuml;nya ile &ouml;v&uuml;nmeye rağbet etmeyin; onun s&uuml;s&uuml;ne-p&uuml;s&uuml;ne, onun nimetlerine aldanmayın. Derdinden, mihnetinden acıklanmayın. Onun y&uuml;celiği de biter-gider; onunla &ouml;v&uuml;nmek de bir g&uuml;n gelir, yiter. Ziyneti de zev&acirc;l bulur; nimetleri de yok olur; derdi de sona erer, mihneti de biter. D&uuml;nyadaki her m&uuml;ddetin sonu gelir. D&uuml;nyada her diri, sonunda yok olur. Aklınız varsa evvel ge&ccedil;enlerden ibret almaz mısınız? Ge&ccedil;ip giden atalarınıza bakmaz mısınız? G&ouml;rmez misiniz ki i&ccedil;inizden g&ouml;&ccedil;&uuml;p gidenler gitmekteler; yerlerine kalanlar da durmamaktalar. G&ouml;rmez misiniz ki d&uuml;nya ehli, akşamı eder, sabahı bulur &ccedil;eşitli hallerde:</p>\n\n<p>\n	&nbsp;&nbsp; &Ouml;len vardır, onlardan, ağlanır ona; bir başkası vardır, başsağlığı verilir ona, birisi derde uğramıştır, &ouml;b&uuml;r&uuml; gider, dolaşır onu; halini-hatırını sorar. Bir başkası tasını-tarağını toplar, &acirc;hirete g&ouml;&ccedil;er. Biri d&uuml;nyayı ister, &ouml;l&uuml;mse onu istemektedir; &ouml;b&uuml;r&uuml; gaflete d&uuml;şm&uuml;şt&uuml;r; fakat ondan gaflet eden yoktur; ge&ccedil;ip gidenin ardından kalan da ge&ccedil;ip gitmektedir.</p>\n\n<p>\n	&nbsp;&nbsp; Kendinize gelin de k&ouml;t&uuml; işlere girişeceğiniz zaman anın lezzetleri yıkıp yok edeni, &ouml;zlemleri bulandıranı, direkleri kırıp ge&ccedil;ireni ve hakkını yerine getirmek, nimetleriyle ihsanlarının sayılmasına imk&acirc;n bulunmayanın ş&uuml;kr&uuml;n&uuml; ed&acirc; etmek i&ccedil;in Allah&#39;tan yardım dileyin.[2]</p>\n\n<p>\n	________________________________________</p>\n\n<p>\n	[1]-Nehc-&uuml;l Bel&acirc;ğa, Mektup: 47, Ravzat-&uuml;l V&acirc;iz&icirc;n, s.136, Tuhef-ul Uk&ucirc;l, s.135 (c&uuml;zi farklarla).</p>\n\n<p>\n	[2]- Nehc-&uuml;l Bel&acirc;ğa, Hutbe: 99.</p>','İmam Ali (a.s)\'ın Vasiyetleri','','publish','closed','open','','imam-ali-a-sin-vasiyetleri','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2753',0,'post','',0),(2754,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Allame Tabatabai/Ehl-i Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	M&uuml;minlerin Emiri, Ebu Talip oğlu İmam Ali <em>(Allah&rsquo;ın selamı ona olsun) </em>Peygamber&rsquo;in <em>(Allah&rsquo;ın selamı ona ve pak Ehli Beytine olsun) </em>eğitimi ve terbiyesi altında yetişen ilk eksiksiz ve kamil &ouml;rnektir.</p>\n\n<p>\n	İmam Ali, k&uuml;&ccedil;&uuml;k yaştan itibaren Allah Resul&uuml;n&uuml;n m&uuml;barek elleri altında yetişmiştir. Peygamber onu hen&uuml;z altı yaşındayken babası Ebu Talip&rsquo;den alıp kendi evine getirerek eğitimini şahsen &uuml;stlenmiştir. İmam Ali, o g&uuml;nden itibaren aziz İslam Peygamber&rsquo;inin g&ouml;lgesi gibi onun ayrılmaz bir par&ccedil;ası olmuş; tıpkı kelebeğin yanan bir mumun etrafında d&ouml;nmesi gibi onun pak, m&uuml;barek v&uuml;cudu etrafında d&ouml;n&uuml;p durmuştur. Son anda da Peygamber&rsquo;in pak, m&uuml;barek bedenini kolları arasına alıp bağrına basarak toprağa veren yine Hz. Ali olmuştur.</p>\n\n<p>\n	Emir el-M&uuml;minin İmam Ali (Allah&rsquo;ın selamı ona olsun) evrensel ve &ouml;l&uuml;ms&uuml;z bir şahsiyete sahiptir. &Ccedil;ekinmeden diyebiliriz ki: &ldquo;Bu y&uuml;ce şahsiyet hakkında s&ouml;ylenen s&ouml;z ve yapılan ilmi &ccedil;alışmalar yery&uuml;z&uuml;nde hi&ccedil;bir şahsiyet hakkında s&ouml;ylenmemiş ve yapılmamıştır.&rdquo;</p>\n\n<p>\n	Şia, S&uuml;nni, M&uuml;sl&uuml;man olan veya olmayan bir&ccedil;ok araştırmacı, yazar, d&uuml;ş&uuml;n&uuml;r onun şahsiyetiyle ilgili binden fazla eser ortaya koymuşlardır. Dost ve d&uuml;şmanın onun hakkında yapmış oldukları sayısız araştırmaların ve ortaya koydukları s&ouml;zl&uuml; veya yazılı eserlerinin hi&ccedil;birinde, hi&ccedil;bir kimse onun imanında en ufak bir zaaf noktası bulamamıştır; onun cesaretinde, yiğitliğinde, onur ve iffetinde, ilminde, adaletinde her y&ouml;n&uuml;yle sosyal ve ahlaki yapısında olgunluk ve faziletten başka en k&uuml;&ccedil;&uuml;k&nbsp; bir ayıp, leke ve eksiklik g&ouml;rmemişlerdir.</p>\n\n<h2>\n	Peygamber&rsquo;in Sadık İzcisi</h2>\n\n<p>\n	Emir el-M&uuml;minin İmam Ali, hayatı incelendiğinde, emir sahipleri, y&ouml;neticiler, hakimler ve hatta t&uuml;m M&uuml;sl&uuml;manlar arasında; Peygamber efendimizin hayatı s&uuml;resince ve Peygamber&rsquo;in vefatından sonra, nefesinin son anına kadar, bir kıl payı kadar olsa da Peygamber&rsquo;in izinden ayrılmadan hareket eden, Peygamber&rsquo;in hayatında y&uuml;r&uuml;rl&uuml;kte olan kanunu en ufak bir sapma ve bozulmaya uğratmadan; aynı sadelik, aynı ge&ccedil;erlilikle sahiplenen ve uygulayan tek kişi olduğu ger&ccedil;eği ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	İkinci halife &ouml;l&uuml;m&uuml;nden sonra kendisinden sonraki halifenin se&ccedil;imi i&ccedil;in verdiği emir gereği kurulan altı kişilik şurada hilafetin İmam Ali&rsquo;ye ya da Osman&rsquo;a verileceği konusunda bir&ccedil;ok konuşmalar ve &ouml;neriler olmuştur. Takvalıların imamı Hz. Ali&rsquo;ye <em>(Allah&rsquo;ın sel&acirc;mı ona olsun)</em> hilafeti sunduklarında şu şartı ileri s&uuml;rd&uuml;ler: &ldquo;Halk i&ccedil;inde, birinci ve ikinci halifenin y&ouml;ntemi &uuml;zere amel etmelisin!&rdquo; Ancak İmam Ali onların bu şartlarını red ederek şu cevabı buyurdular: &ldquo; Ben Allah&rsquo;ın kitabı, Peygamber&rsquo;in y&ouml;ntemi ve kendi ilmim &uuml;zere amel eder ve ondan asla sapmam!&rdquo;</p>\n\n<p>\n	Osman&rsquo;a ise aynı şart ve teklifle gittiklerinde o hemen hilafeti kabul etmiş ve hilafeti boyunca da ileri s&uuml;r&uuml;len şarta uymayıp kendi başına ayrı bir y&ouml;ntem uygulayıp ayrı bir yol izlemiştir.</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n <em>(Allah&rsquo;ın selamı ona ve pak Ehli Beytine olsun),</em> sahabileri arasında İmam Ali&rsquo;nin hak yolunda ger&ccedil;ekleştirdiği m&uuml;cadeleleri, cesareti, yiğitliği fedakarlıkları bir başkasında g&ouml;r&uuml;lmemiştir.</p>\n\n<h2>\n	Cesaret ve Yiğitliği</h2>\n\n<p>\n	O en &ouml;nemli İslami savaşlara katılan, b&uuml;t&uuml;n kanlı savaş meydanlarında M&uuml;sl&uuml;manların eşsiz kahramanı, zaferlerin anahtarıydı. Sahabelerin firar ettiği savaş meydanlarında o asla sırtını d&uuml;şmana &ccedil;evirmemiştir. Hi&ccedil;bir rakibi onun kılıcının darbesinden aldığı yaradan canını kurtaramamıştır.</p>\n\n<p>\n	Emir el-M&uuml;minin İmam Ali <em>(Allah&rsquo;ın selamı &uuml;zerine olsun)</em> yapmış olduğu b&uuml;t&uuml;n savaşların hi&ccedil;birinde kimse onun bileğini b&uuml;kememiştir. Her savaşta d&uuml;şmanı bozguna uğratmış, hep onları mağlup etmiştir. O hi&ccedil;bir zaman sırtını d&uuml;şmana &ccedil;evirmemiş ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Eğer b&uuml;t&uuml;n Araplar, benimle muhalefet ve savaşmak i&ccedil;in ayaklansalar; bende en ufak bir irkilme ve korkudan bir eser g&ouml;remezsiniz.&rdquo;</p>\n\n<p>\n	İmam Ali&rsquo;nin <em>(Allah&rsquo;ın selamı ona olsun) </em>sahip olduğu cesaret, mertlik ve yiğitliğine d&uuml;nya tarihi bir benzer, bir rakip g&ouml;sterememiştir.</p>\n\n<p>\n	O yiğitliği ve cesaretinin yanı sıra sahip olduğu acıma hissi merhamet ve engin muhabbetti ile insanlar arasında bir &ouml;rnek haline gelmiştir. O hi&ccedil;bir zaman yaralı ve teslim olanları &ouml;ld&uuml;rmez, firar edenlerin peşine d&uuml;şmezdi. Onun İslam uğruna yaptığı yiğitlik ve fedakarlıkları olmasaydı, Hicret gecesi ve ondan sonraki <em>Bedir</em>, <em>Uhud, Hendek&nbsp; Hayber</em> ve <em>Huneyn </em>gibi savaşların her birinde kafirler ve m&uuml;şrikler tarafından n&uuml;b&uuml;vvet nuru kolaylıkla s&ouml;ner ve hak sancağı yere d&uuml;şerdi.</p>\n\n<h2>\n	Mazlumların Savunucusu</h2>\n\n<p>\n	İmam Ali <em>(Allah&rsquo;ın selamı ona olsun)</em>, t&uuml;m hayatı boyunca &ccedil;ok sade bir yaşantı s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Aziz Peygamberimizin&nbsp; <em>(Allah&rsquo;ın selamı ona ve pak Ehli-i Beytine olsun)</em> yaşamından vefatına kadar hatta kendi hilafetinin en muhteşem d&ouml;neminde bile, yoksullarla aynı seviyede, en basit, en alt d&uuml;zeyde hayatını s&uuml;rd&uuml;r&uuml;yordu.&nbsp; Yemesi, i&ccedil;mesi, giyimi, meskeni halkın en yoksul kesiminde bulunanların hi&ccedil;birinden farklı ve herhangi bir ayrıcalığa sahip değildi. Kendisi de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bir toplumun y&ouml;neticisi, &ouml;yle yaşamalıdır ki; perişan ve yoksul kimselerin teselli sebebi olmalı. Onların &ouml;zlemlerine, kalplerinin burukluğuna&nbsp; sebep olmamalı.&rdquo;</p>\n\n<p>\n	Muttakilerin İmamı Ali <em>(Allah&rsquo;ın selamı ona olsun)</em> kendi hayat ihtiya&ccedil;larını karşılayabilmek ve diğer insanlara yardım edebilmek i&ccedil;in &ccedil;alışmaktaydı. &Ouml;zelikle de ziraat ile ilgili uğraşlara karşı fazla alaka duymaktaydı; Ağa&ccedil; dikerdi, kuyu kazardı, zamanın imkanları &ccedil;er&ccedil;evesinde bu alanda uğraşı verirdi.</p>\n\n<p>\n	O bu uğraşlarından ve savaş ganimetlerinden elde ettiği maddi gelirleri yoksul halk arasında dağıtırdı. Gelir getirecek, verimli hale d&ouml;n&uuml;şt&uuml;rd&uuml;ğ&uuml; arazileri ya halka vakıf ederdi ya da onu satarak elde ettiği gelirleri yoksullara, yetimlere paylaştırırdı. Kendi hilafeti g&uuml;nlerinde bir yıl, vakıflarının gelirlerinin yoksullar arasında dağıtılmadan &ouml;nce kendisine getirmelerini emretti. Vakıflardan elde edilen gelirlerin miktarı, yirmi d&ouml;rt bin altın dinardı. Daha sonra onların hepsini ihtiya&ccedil; sahibi kimselere b&ouml;l&uuml;şt&uuml;rmelerini emretti.</p>\n\n<p>\n	O sonsuz merhamete, muhabbete, mertliğe sahip idi. Savaşlarda kadınlara, &ccedil;ocuklara, g&uuml;&ccedil;s&uuml;zlere kılı&ccedil; kaldırmaz, onları esir almazdı, ka&ccedil;anların da peşine d&uuml;şmez onları bağışlardı.</p>\n\n<p>\n	<em>Sıffin </em>savaşında, Muaviye&rsquo;nın ordusu Fırat nehrini kuşatarak suyun, İmam Ali&rsquo;nin askerlerine ulaşmasını engellediler. Kanlı &ccedil;arpışmalar sonucu nehirden su elde edilen b&ouml;l&uuml;m İmam Ali&rsquo;nin askerleri tarafından ele ge&ccedil;irildi. İmam, askerlerine, d&uuml;şman askerlerinin de yararlanabilmesi i&ccedil;in suyun &ouml;n&uuml;n&uuml;n a&ccedil;ılmasını emretti.</p>\n\n<p>\n	Hilafeti d&ouml;neminde isteyen herkes hi&ccedil;bir engelle karşılaşmadan doğrudan onunla g&ouml;r&uuml;ş&uuml;yordu. Sokaklarda, pazarda yaya olarak yalnız başına dolaşıyor; halkı takvaya ve birbirlerine merhametli, birbiri hakkına saygılı olmaya davet ediyor; onları uyarıyordu. Merhamet ve tevazu ile perişan ve yoksul insanlara, dul ve kimsesiz kadınlara yardım ediyor; sığınacak yeri olmayan yetimleri kendi evinde barındırıyor, onların ihtiya&ccedil;larını karşılıyor, eğitim ve terbiyelerini &uuml;stleniyordu.</p>\n\n<p>\n	Baştan sona İslam &uuml;lkelerinin emiri olduğu halde şehit d&uuml;şt&uuml;ğ&uuml; g&uuml;n b&uuml;t&uuml;n maddi varlığı, sadece yedi y&uuml;z dirhem idi. Bu parayı da evinde &ccedil;alışacak birini bulup ona sarf etmek istiyordu.</p>\n\n<h2>\n	İlme Verdiği &Ouml;nem</h2>\n\n<p>\n	İmam Ali <em>(Allah&rsquo;ın selamı ona olsun)</em>, ilme &ccedil;ok b&uuml;y&uuml;k değer vermekteydi. Bilimin yayılmasına &ccedil;ok &ouml;nem veriyor ve bu konuda:</p>\n\n<p>\n	&ldquo;Cahillik gibi bir dert yoktur!&rdquo; buyuruyordu.</p>\n\n<p>\n	Kanlı <em>Cemel </em>savaşında&nbsp; ordusunun saflarını d&uuml;zenlediği bir esnada adamın birisi karşısına gelerek &ldquo;Tehvid&rdquo;in manasını sordu. Orada bulunanlar ona; şimdi bu şekil soru sormanın zamanı mı? diyerek karşı &ccedil;ıkıp kızmaya başladılar. İmam onların bu tepkisine mani olarak: &ldquo;Biz bu ger&ccedil;eklerin korunması ve canlı tutulması i&ccedil;in savaşıyoruz&rdquo; demiş ve hemen sonra soruyu soran adamı yanına &ccedil;ağırarak ordunun saflarını d&uuml;zeltmekle meşgul olduğu halde g&uuml;zelce onun sorusunun yanıtını vermiştir.</p>\n\n<p>\n	Onun hayret verici dini duyarlığını g&ouml;steren bu rivayetin bir benzeri de, <em>Sıffin </em>savaşında ge&ccedil;en bir olaydır. Bu savaşta iki ordu kızgın dalgalarıyla birbirine d&ouml;k&uuml;len iki denizi andırıyordu. D&ouml;rt bir yandan sel gibi kan akmaktaydı. O, bir ara askerlerinden birinin yanına gelerek i&ccedil;mek i&ccedil;in ondan bir tas su istedi. Asker yanında bulunan tahtadan&nbsp; bir tasa su doldurup takdim etti. İmam Ali, su tasının &ccedil;atlak olduğunu g&ouml;r&uuml;nce o askere ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;B&ouml;yle bir tastan su i&ccedil;mek İslam&rsquo;da mekruhtur.&rdquo;</p>\n\n<p>\n	Asker: yağmur gibi okların yağdığı, şimşek gibi kılı&ccedil;ların &ccedil;aktığı b&ouml;yle bir halde bu kadar dikkat etmeye, hassas olmaya fırsat olmadığını s&ouml;ylediği zaman, M&uuml;minlerin emiri Ali,&nbsp; o askere:</p>\n\n<p>\n	&ldquo;Bizler bu dini ilkeler i&ccedil;in savaşmaktayız; bu ilkelerin k&uuml;&ccedil;&uuml;ğ&uuml;, b&uuml;y&uuml;ğ&uuml; olmaz&rdquo; diye cevap vermiştir.</p>\n\n<p>\n	İmam Ali <em>(Allah&rsquo;ın selamı ona olsun)</em>&nbsp; aziz İslam Peygamberi&rsquo;nden sonra ilmi ger&ccedil;ekler &uuml;zerinde felsefi d&uuml;ş&uuml;nce tarzında yani &ouml;zg&uuml;rce delil getirerek s&ouml;z s&ouml;yleyen ilk şahıstır. Bir&ccedil;ok ilmi kavramları ortaya koymuş, Kuran-ı Kerim&rsquo;in yanlışlardan ve tahriften korunması i&ccedil;in Arap dil gramerinin temel kaidelerini <em>(Nehv ilmi)</em> belirliyerek d&uuml;zenlemiştir.</p>\n\n<p>\n	Onun hutbelerinde, mektuplarında ve diğer eserlerindeki ilmi noktalar, ilahi bilgiler, siyasi, toplumsal ve ahlaki ilkelerin beyanı hatta bir takım yargılarından anlaşılacağı &uuml;zere matematikteki derinliği,&nbsp; dildeki fesahati g&ouml;r&uuml;p okuyan ve duyanları hayrete d&uuml;ş&uuml;rmektedir.</p>\n\n<h2>\n	Emir el-M&uuml;minin Ali&rsquo;nin Genel Y&ouml;ntemi</h2>\n\n<p>\n	&nbsp;Bildiğimiz gibi aziz İslam Peygamberinin <em>(Allah&rsquo;ın selamı ona ve pak Ehli Beyt&rsquo;ine olsun) </em>vefatından sonra M&uuml;sl&uuml;manların velayeti, Peygamberimizin Allah tarafından belirttiği nassıyla Emir el-M&uuml;minin Ali&rsquo;de <em>(Allah&rsquo;ın selamı ona olsun) </em>olmasına rağmen se&ccedil;imle ger&ccedil;ekleşen hilafete d&ouml;n&uuml;şt&uuml;r&uuml;ld&uuml;. Ve başkaları hilafet makamına getirildiler. İmam Ali, Selman, Ebuzer, Mikdad gibi &ouml;zel yaranlarıyla halkı uyarmalarına, onlara deliller getirmelerine rağmen olumlu bir cevap alamadılar.</p>\n\n<p>\n	İmam, halktan uzaklaşıp bir kenara &ccedil;ekilmiş ve bir s&uuml;re evinde Kur&rsquo;an-ı Kerim&rsquo;i toplamakla meşgul olmuştur. Daha sonra yakın dostlarının eğitimi, terbiyesi ile uğraşarak onları m&uuml;kemmel bir insan olarak yetiştirmiştir.</p>\n\n<p>\n	O, aziz İslam Peygamberinin <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun) </em>yaşadığı d&ouml;nemde sahip olduğu parlak ge&ccedil;mişiyle; Peygamber&rsquo;in yari, yardımcısı ve veziri oluşuyla, fetih ve zaferlerin anahtarı olmasıyla; ilmi, yargısı, s&ouml;z ve eserleriyle ve aynı zamanda bir&ccedil;ok manevi faziletleriyle se&ccedil;kin bir şahsiyete, b&uuml;y&uuml;k bir makama sahip ve b&uuml;t&uuml;n M&uuml;sl&uuml;manlardan &uuml;st&uuml;nd&uuml;.&nbsp;</p>\n\n<h2>\n	Halifelere Karşı Tavrı</h2>\n\n<p>\n	Birinci halifenin zamanında, genel olarak hi&ccedil;bir işte onun m&uuml;barek varlığından istifade edilmemiştir. O, Allah&rsquo;a ibadet ve bazı yarenlerini ilmi ve ameli y&ouml;nden yetiştirmekle normal bir insan gibi &ccedil;ok sade bir şekilde yaşamını s&uuml;rd&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	İkinci halife d&ouml;neminde de her ne kadar hassas ve &ouml;nemli işlerde ona başvurulmadıysa da bazı &ouml;nemli işlerde ona danışılmıştır. İkinci halife bunu şu s&ouml;zleriyle beyan etmiştir:</p>\n\n<p>\n	&ldquo;Eğer Ali olmasaydı &Ouml;mer helak olurdu.&rdquo;</p>\n\n<p>\n	Bu d&ouml;nemlerde &ouml;zellikle Medine&rsquo;nin etrafında su kuyuları kazmak ve etraftaki araziyi bayındırlaştırmak ve sonra da bunları fakirler i&ccedil;in vakf etmek i&ccedil;in &ccedil;alışmıştır. &Uuml;&ccedil;&uuml;nc&uuml; halife d&ouml;neminde, halkın dikkati daha fazla onun &uuml;zerine yoğunlaşmıştı. O b&uuml;t&uuml;n bu zaman zarfında (yirmi beş yıl boyunca) g&uuml;nden g&uuml;ne eğitim &ccedil;evresini geliştirmiş, amelinin nuru her yanı kaplamıştı; bu sayede guruplar ve fertler doğrudan ya da dolaylı olarak velayet mektebine hizmet ediyordu. &Uuml;&ccedil;&uuml;nc&uuml; halifenin &ouml;ld&uuml;r&uuml;lmesinin hemen ardından halk d&ouml;rt bir yandan akın ederek onun &ccedil;evresine toplanıp hilafeti kabul etmesi i&ccedil;in ısrarda bulundular.</p>\n\n<p>\n	Emir el-M&uuml;minin İmam Ali <em>(Allah&#39;ın selamı ona olsun)</em> y&ouml;netimi ele aldığında uzun suredir unutulmuş olan aziz İslam peygamberinin <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun</em>) yaşam tarzı ve s&uuml;nnetlerini tekrar hayat sahnesinde sergiledi. Toplumsal eşitlik ve adaleti uyguladı; haksız yere elde edilmiş olan b&uuml;t&uuml;n ayrıcalıkları, &uuml;st&uuml;nl&uuml;kleri ortadan kaldırdı. Haksız yere mal-m&uuml;lk toplayıp yığan, işlerinde ciddiyetsiz olan komutan ve valileri makamlarından uzaklaştırdı. Beyt&uuml;lmalden yağmalanan malları, &ouml;nceki halifeler d&ouml;neminde&nbsp; şuna buna hesapsızca bağışlanan eml&acirc;ki geri aldı. Dini esaslara uymayan ve aykırı davranan kimseleri cezalandırdı.</p>\n\n<p>\n	Şahsı &ccedil;ıkarlarını, haksız yere elde ettikleri makamlarını, rahatlık, imkan ve maddiyatlarını tehlikede g&ouml;ren bir gurup s&ouml;m&uuml;r&uuml;c&uuml;, yağmacı, asalak ve menfaatperest kimseler, Osman&rsquo;ın kanının hesabını sormayı kendilerine bahane ederek İmam Ali&rsquo;ye karşı geldiler. Neticede, i&ccedil;te kanlı savaşlar başladı. Bu durum İmam&rsquo;ın ıslahat, ilerleme ve gelişim y&ouml;n&uuml;nde&nbsp; yapacağı uğraşılarının &ouml;n&uuml;n&uuml; aldı.</p>\n\n<p>\n	O, insanın belini b&uuml;ken bu belalarla hilafetinin beş yılını harcadı. Bu d&ouml;nemde sayısızca insan yetiştirdi. Kendine &ouml;zg&uuml; fasih beyanıyla, &ccedil;eşitli&nbsp; ilim dallarında, g&uuml;n&uuml;n ve geleceğin &ouml;nemli gereksinimlerine y&ouml;nelik a&ccedil;ıklamalarını&nbsp; insanlığa yadig&acirc;r bıraktı. Onun bu nurlu ve engin a&ccedil;ıklamalarından bir b&ouml;l&uuml;m&uuml; Nehc&rsquo;ul-Belağa adlı kitapta bir araya getirilmiştir.</p>\n\n<p>\n	Onun se&ccedil;kin varlığı, beyan etmekle ortaya konulamaz; onun sonsuz faziletleri saymakla bitirilemez. Tarih, bilginlerin dikkatlerini ve d&uuml;ş&uuml;n&uuml;rlerin fikirlerini kendi &uuml;zerine b&ouml;ylesine &ccedil;eken bir şahsiyete asla şahit olamamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Birinci İmamımız  Müminlerin Emiri Ali','','publish','closed','open','','birinci-imamimiz-muminlerin-emiri-ali','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2754',0,'post','',0),(2755,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Muhammed Yazıcı/Ehl-i Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın y&uuml;ksek ilmi bir makama sahip oluşu ve Peygamber&rsquo;in t&uuml;m ashabı i&ccedil;inde herkesten daha bilgin olduğu ispatlanması zor olan &ouml;ylesine belirsiz bir konu değildir. Aksine olduk&ccedil;a a&ccedil;ık ve bilinen bir husustur. Ama buna rağmen bu husustaki vesvese ve ş&uuml;pheleri yok etmek i&ccedil;in aşağıdaki &uuml;&ccedil; metottan biri izlenebilir:</p>\n\n<h2>\n	1. Metot</h2>\n\n<p>\n	İlk etapta Ali (a.s)&rsquo;ın Peygamber (s.a.a)&rsquo;e eşsiz yakınlığına ve &ouml;zel konumuna işaret etmek gerekir. Ayrıca Hz. Ali (a.s)&rsquo;ın b&uuml;y&uuml;k ilmi şahsiyetinin Peygamber (s.a.a)&rsquo;in tarafından aracısız ve direkt &ouml;ğretimleri vasıtasıyla oluştuğu ger&ccedil;eğini de beyan etmek gerekir. Hz. Ali (a.s) daha &ccedil;ocuk iken risalet beşiğinde terbiye oldu. Nitekim bizzat kendisi <strong><em>Kasıa </em></strong>adlı hutbesinde bu ger&ccedil;eği ş&ouml;yle beyan etmektedir:</p>\n\n<p>\n	<em>&ldquo;Resulullah&rsquo;a ne kadar yakın olduğumu, yanında nasıl bir yere ulaştığımı bilirsiniz. &Ccedil;ocukluğumda beni bağrına basar, yatağına alır... Lokmayı &ccedil;iğnedikten sonra bana verirdi. Ne s&ouml;ylediğimde bir yalan, ne yaptığımda bir k&ouml;t&uuml;l&uuml;k bulmuştur. Allah, s&uuml;tten kesildiği andan itibaren meleklerin b&uuml;y&uuml;klerinden birini ona arkadaş etmişti; O melek, ona gece g&uuml;nd&uuml;z y&uuml;celiklerin yolunu, alemin g&uuml;zel ahlakını &ouml;ğretirdi. Ben de yavrusu devenin ardından nasıl giderse onu &ouml;ylece takip ederdim; her g&uuml;n huylarından birini &ouml;ğretir, ona uymamı isterdi. Her yıl Hira dağına &ccedil;ekilirdi, onu ben g&ouml;r&uuml;rd&uuml;m, benden başkası da g&ouml;rmezdi. O g&uuml;n İslam Resulullah ve Hatice&rsquo;nin evinden başka hi&ccedil;bir evde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahyin ve risaletin nurunu g&ouml;r&uuml;r, n&uuml;b&uuml;vvetinin kokusunu duyardım.</em></p>\n\n<p>\n	O&rsquo;na vahiy geldiği zaman, şeytanın feryadını duydum da; &ldquo;Ya Resulullah! Bu feryat nedir?&rdquo;dedim. &ldquo;Bu kendisine kulluk edilmesinden &uuml;midi kesen şeytandır. Benim duyduğumu duyuyor, g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;yorsun. Ancak sen nebi değilsin, vezirsin ve hayır &uuml;zeresin&rdquo; dedi&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Evet b&ouml;ylece bu mektebe layık &ouml;ğrencinin y&uuml;ce şahsiyeti şekillendi ve o hayatının b&uuml;t&uuml;n aşamalarında Peygamberle omuz omuza ve onun yanında yer aldı. Peygamber (s.a.a)&rsquo;in ilim ve sırlarının b&uuml;y&uuml;k hazinesinden istifade etti. Bu se&ccedil;kin &ouml;ğrenci &ouml;ğrenmek i&ccedil;in her fırsatı değerlendirmekte idi. Peygamber&rsquo;in de ona &ouml;ğretmeye olan &ouml;zel ilgisini yine Hz. Ali&rsquo;nin <em>(Allah&#39;ın selamı ona olsun) </em>şu s&ouml;zlerinden anlamak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	&ldquo;Ben Peygamber&rsquo;e bir şey sorunca beni bilgilendiriyordu. Ben sessiz kalınca da O konuşmaya başlıyordu.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><em><strong>[2]</strong></em></a></p>\n\n<p>\n	&ldquo;Her g&uuml;n iki defa, sabah ve akşam olmak &uuml;zere -&ouml;zel olarak- Peygamber&rsquo;in huzuruna varıyordum.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><em><strong>[3]</strong></em></a></p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin olsun ki inen b&uuml;t&uuml;n ayetlerin ne hakkında, nerede ve kimin hakkında nazil olduğunu biliyorum. Allah bana d&uuml;ş&uuml;nen, sorgulayan bir kalp ve a&ccedil;ık bir dil vermiştir.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><em><strong>[4]</strong></em></a></p>\n\n<p>\n	&ldquo;Ashab Resulullah&rsquo;dan her şeyi soran ve a&ccedil;ıklama isteyen bir konumda değildi. &Ouml;yle ki oradan ge&ccedil;mekte olan&nbsp; bir Arap Bedevi&rsquo;nin&nbsp; gelip Peygambere sormasını ve bu vesileyle ilgili konunun a&ccedil;ıklamasını, duymalarını istiyorlardı. Ama ben &ouml;yle değildim. Aklıma gelen her şeyi Peygambere soruyordum ve duyduğum her şeyi de ezberliyordum.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><em><strong>[5]</strong></em></a></p>\n\n<p>\n	Necva hadisleri de Hz. Ali (a.s)&rsquo;ın Peygamber (s.a.a) ile yaptığı uzun raz-u niyazları beyan etmektedir. Tirmizi <em>Menakıb-ı Ali</em> babında ş&ouml;yle rivayet etmektedir: &ldquo;Resulullah (s.a.a) Taif g&uuml;n&uuml; Ali (a.s)&rsquo;ı yanına &ccedil;ağırdı ve kulağına eğilip uzun s&uuml;re bir şeyler s&ouml;yledi. Bazıları, &ldquo;bu gizli konuşmanız ne kadar da uzun s&uuml;rd&uuml;?&rdquo; diye sorunca Peygamber ş&ouml;yle buyurdu:<em> &ldquo;Bunu kendi başıma yapmış değilim; Allah b&ouml;yle istediği i&ccedil;in yaptım.&rdquo;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><em><strong>[6]</strong></em></a></p>\n\n<p>\n	Ali (a.s) Peygamber (s.a.a)&rsquo;den ilim &ouml;ğrenme hususunda bir an olsun boş durmuyordu. Necva ayeti<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> nazil olduğunda Hz. Ali (a.s)&rsquo;ın bir dinarı vardı. Bu dinarı on dirheme &ccedil;evirdi ve Peygamberden on ilmi mesele sordu. Her defasında bir dirhemini sadaka olarak verdi. Sonunda da bu ayet <em>nesh</em> oldu. Bu ayet nesh olmadığı m&uuml;ddet&ccedil;e Ali dışında hi&ccedil; kimse bu ayete amel etmemiştir. Hz. Ali s&uuml;rekli &ouml;ğrenme aşkı ile yanıyor ve ş&ouml;yle buyuruyordu: <em>&ldquo;Allah&rsquo;ın Resulu bana her birisinden bin kapı a&ccedil;ılan tam bin ilim kapısı &ouml;ğretti.&rdquo;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><em><strong>[8]</strong></em></a></p>\n\n<p>\n	Peygamber (s.a.a) &ouml;mr&uuml;n&uuml;n son anlarında da Ali&rsquo;yi yanına &ccedil;ağırarak başını kucağına koydu ve hayata veda edinceye kadar da kendisiyle gizlice konuşmalarını s&uuml;rd&uuml;rd&uuml;.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu beyan ettiğimiz hususlar Ali (a.s) dışında sahabeden hi&ccedil; kimse i&ccedil;in m&uuml;mk&uuml;n olmamıştır ve bunlar ebedi olarak da sadece Hz. Ali (a.s)&rsquo;a &ouml;zg&uuml; olarak kalmıştır.</p>\n\n<h2>\n	2. Metot</h2>\n\n<p>\n	Hadis kaynaklarında Hz. Ali (a.s)&rsquo;ın ilmi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; beyan eden sayısız nas ve hadislerle karşılaşmaktayız.</p>\n\n<p>\n	Peygamber (s.a.a) <em>onu ilim şehrinin kapısı;</em> <em>insanların en bilgini</em>; <em>ahkam ilminin en alimi</em> ve <em>&uuml;mmete s&uuml;nneti a&ccedil;ıklayan kimse</em> olarak tanıtmaktadır. Aşağıda bu konuyu a&ccedil;ıklığa kavuşturan bazı hadislere işaret edelim Peygamber ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	-Ben ilim şehriyim Ali ise kapısıdır. İlmi isteyen kimse kapıdan girmelidir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><em><strong>[10]</strong></em></a></p>\n\n<p>\n	-Ben hikmet eviyim Ali ise kapısıdır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><em><strong>[11]</strong></em></a></p>\n\n<p>\n	-Ali benim ilmimin kapısıdır ve benden sonra uğruna g&ouml;nderildiğim şeyi beyan eden kimsedir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><em><strong>[12]</strong></em></a></p>\n\n<p>\n	-Ey Ali sen benden sonra &uuml;mmetin ihtilafa d&uuml;şeceği hususları beyan edecek kimsesin.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><em><strong>[13]</strong></em></a></p>\n\n<p>\n	-Peygamber (s.a.a), Fatıma (a.s)&rsquo;a ş&ouml;yle hitap etmiştir: &ldquo;Eşin (Hz. Ali), &uuml;mmetin en hayırlısı, ilim a&ccedil;ısından en bilgini, hilim ve sabır a&ccedil;ısından en &uuml;st&uuml;n&uuml; ve İslam&rsquo;ı kabul a&ccedil;ısından insanların ilkidir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><em><strong>[14]</strong></em></a></p>\n\n<p>\n	&nbsp;-Ali ilmimin kapısıdır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a></p>\n\n<p>\n	-En iyi h&uuml;k&uuml;m vereniniz Ali&rsquo;dir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><em><strong>[16]</strong></em></a></p>\n\n<p>\n	B&uuml;t&uuml;n bu hadisler bize &uuml;mmetin en bilgininin Ali (a.s) olduğunu a&ccedil;ık bir şekilde g&ouml;stermektedir.</p>\n\n<h2>\n	3. Metot</h2>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in vefatından sonra gelişen olaylar i&ccedil;inde fırsat&ccedil;ı bir teşebb&uuml;s neticesinde vesayet ve hilafet hakkı Ali (a.s) ve hanedanından alınmış, ama &uuml;mmetin onun bitmeyen ilim sermayesine olan ihtiyacı devam etmiştir. Bu ışık sa&ccedil;an g&uuml;neş hi&ccedil;bir zaman parıldamaktan ve ışık sa&ccedil;maktan geri kalmadı. Tarihin de tanıklık ettiği gibi ilk &uuml;&ccedil; halife h&uuml;k&uuml;m, siyaset ve savaş stratejileri hususunda ona ihtiya&ccedil; duymuşlardır. &Ouml;zellikle ikinci halife s&uuml;rekli &ldquo;i&ccedil;inde Ali&rsquo;nin olmadığı bir sorunla karşılaşmaktan Allah&rsquo;a sığınırım&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&ldquo;Eğer Ali olmasaydı ş&uuml;phesiz ki rezil r&uuml;sva olurdum&rdquo;</p>\n\n<p>\n	&ldquo;Eğer Ali olmasaydı helak olmuştum&rdquo; s&ouml;zlerini tekrarlamıştır.</p>\n\n<p>\n	Ashabın bir&ccedil;ok bilginleri kendilerini Hz. Ali (a.s)&rsquo;ın sonsuz ilminin &ouml;ğrencisi kabul ediyorlardı. İbn-i Abbas ş&ouml;yle diyordu: &ldquo;Benim ve ashabın ilminin, Ali (a.s)&rsquo;ın ilmi karşısındaki konumu bir damlanın yedi deniz karşısındaki konumu gibidir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ayrıca ş&ouml;yle diyordu: &ldquo;Allah&rsquo;a and olsun ki ilmin onda dokuzu Ali&rsquo;ye verilmiştir. Geri kalan onda biri hususunda da Ali insanlarla ortaktır.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Abdullah bin Mesut ş&ouml;yle diyordu: &ldquo;Ş&uuml;phesiz ki Kur&rsquo;an yedi harf &uuml;zere nazil olmuştur. Her harfin bir zahiri ve bir de batını vardır. Kur&rsquo;an&rsquo;ın zahir ve batın ilmi Ali&rsquo;nin yanındadır.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Yine ş&ouml;yle diyordu: &ldquo;Ali Peygamber (s.a.a)&rsquo;den sonra insanların en bilginidir. Onu s&uuml;rekli akan bir deniz gibi g&ouml;rd&uuml;m.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Said bin Museyyib ise ş&ouml;yle diyordu: &ldquo;Ali&rsquo;den başka insanlardan hi&ccedil; kimse &ldquo;istediğinizi bana sorun&rdquo; diyememiştir.</p>\n\n<p>\n	Ebu Tufeyl ise ş&ouml;yle demiştir: &ldquo;Ali (a.s)&rsquo;ın halka ş&ouml;yle hitap ettiğine ben de şahidim: &ldquo;Bana istediğinizi sorunuz, Allah&rsquo;a and olsun ki kıyamete kadar olacak her neyi sorarsanız cevaplarım. Bana Allah&rsquo;ın kitabını sorunuz, Allah&rsquo;a and olsun ki b&uuml;t&uuml;n ayetlerin tek tek gece mi veya g&uuml;nd&uuml;z m&uuml;, &ccedil;&ouml;lde mi ya da dağda mı nazil olduğunu bilirim.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -<em>Nehc&rsquo;&uuml;l-Belağa</em> 190. Hutbe (Kasıa Hutbesi)</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> -<em>Tabakat-i İbn-i Sa&rsquo;d</em></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> -<em>S&uuml;nen-i Nesai</em> c.1,s.178</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> -<em>Tabakat </em><em>İbn-i Sa&rsquo;d</em></p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> -<em>Nehc&rsquo;&uuml;l-Belağa</em> 210</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> -Tirmizi<em>, Menakib-i Ali babı</em>; <em>Tarih-i Bağdat</em> 7/402</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> -&ldquo;Peygamber(S)&rsquo;ile gizli bir şey konuşacağınız zaman&nbsp; bu konuşmanızdan &ouml;nce bir sadaka veriniz.&rdquo; (M&uuml;cadele: 12)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Razı ve Kenz&rsquo;ul-Ummal 6/392-405.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-&nbsp; M&uuml;stedrek-i Hakim 3/138 Hesais&rsquo;un-Nesai 40 ve M&uuml;sned-i Ahmed 6/300.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- El-Cam&rsquo;us-Sagir 1/415, Sevaik&rsquo;ul Muhrika 73 Tehzib&rsquo;ut-Tehzib 6/320 ve M&uuml;stedrek-i Hakim 3/126.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- El-Cami&rsquo;us-Sagir 1/415 &ldquo;İlim şehri&rdquo; hadisi Sıhah, S&uuml;nen ve M&uuml;sned kitap yazarlarının m&uuml;tevatir olarak rivayet ettikleri hadislerden biridir. Allame Emini (r.a) el -Gadir kitabının altıncı cildinde bu hadisi nakleden 143 Ehli S&uuml;nnet muhaddisinin adını zikretmektedir. Bu c&uuml;mleden Hakim, M&uuml;stedrek&rsquo;de; Abdurrezzak, Musennef&rsquo;de; Ahmed bin Hanbel, Menakib&rsquo;de; Tirmizi, Sahih&rsquo;de; İbn-i Cerir, Tehzib&rsquo;ul Asar&rsquo;da; Taberani, Mu&rsquo;cem&rsquo;ul Kebir&rsquo;de; Hatib, Tarih-i Bağdat&rsquo;da; İbn-i Abdulbir İsti&rsquo;ab&rsquo;da; Hatip Harezmi, Menakib&rsquo;da; İbn-i Esir, Cami&rsquo;ul-Usul&rsquo;da; Cezeri, Usd&rsquo;ul-Gabe&rsquo;de; Suyuti, Cami&rsquo;us-Sağir&rsquo;de; Muttaki Hindi, Kenz&rsquo;ul-Ummal&rsquo;da; İbn-i Esakir, Tarih-i Dimaşk&rsquo;te&hellip;burada adını zikretmediğimiz daha bir&ccedil;ok muhaddis de bu hadisi kitaplarında beyan etmiş sahih veya hasen olarak kabul etmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Kenz&rsquo;ul-Ummal 11/614.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- M&uuml;stedrek-i Hakim 3/122.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- <em>Kenz&rsquo;ul-Ummal</em> 11/605<em>, Cem&rsquo;ul-Cevam-i Suyuti</em>, 6/398<em>; İstiab</em> 3/1099; <em>Mecme&rsquo;ul Zevaid</em> 9/101 ve 114; <em>Siyer-i Halebiyye</em> 1/285.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- <em>Cami&rsquo;us-Sagir</em>, 2/177.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- <em>İstiab</em> 3/38.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- <em>Ensab&rsquo;ul-Eşraf</em> 100</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>İstiab</em> 3/1104</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- a.g.e</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- <em>Ust&rsquo;ul-Gabe</em> 4/22</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- <em>Ensab&rsquo;ul Eşraf</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>-<em>Tefsir-i Taberi</em> 26/16; <em>Tabakat</em>: 338 ve <em>Feth&#39;ul-Bari</em> 10/221.</p>\n	</div>\n</div>','İmam Ali(a.s)\'ın İlmi','','publish','closed','open','','imam-alia-sin-ilmi','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2755',0,'post','',0),(2756,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Haydar D&ouml;nmez/Ehli Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	&ldquo;Ben zannederdim ki y&ouml;neticiler halka zulmederler. Şimdi halkın y&ouml;neticilere zulmettiğini g&ouml;r&uuml;yorum&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Hz. Ali (a.s).</p>\n\n<p>\n	Bu s&ouml;zde a&ccedil;ıklanmaya ihtiyacı olan bir nokta var. Şimdiye kadar d&uuml;nyada h&uuml;k&uuml;met etmiş h&uuml;k&uuml;metler genel olarak &uuml;&ccedil; gruba ayrılmaktadır: Diktat&ouml;rl&uuml;k, azınlığın y&ouml;netimi ve &ccedil;oğunluğun y&ouml;netimi.</p>\n\n<p>\n	1. Diktat&ouml;rl&uuml;k: Uzun yıllar boyunca d&uuml;nya tarihinde başa ge&ccedil;miş ve g&uuml;n&uuml;m&uuml;zde de bazı &uuml;lkelerde g&ouml;r&uuml;len bir y&ouml;netim bi&ccedil;imidir. Bu y&ouml;netim bi&ccedil;iminde başa ge&ccedil;en şahsın arzu ve istekleri kanun, din ya rejim olarak uygulanmaktadır. Bu t&uuml;r h&uuml;k&uuml;metlerde başta olan şahsın egemenliği ve kendi arzularını tatmin etme b&uuml;t&uuml;n halka sirayet etmektedir. Kendi b&ouml;lgesinde mutlak hakim odur. Halkın z&uuml;l&uuml;m g&ouml;rmesinin yanında k&uuml;&ccedil;&uuml;k zalimler de b&uuml;y&uuml;k zalimin zulm&uuml;ne uğramaktadırlar.</p>\n\n<p>\n	2. Azınlığın y&ouml;netimi: Sayılı kişilerden oluşan bir grubun bir parti adına h&uuml;k&uuml;met etmesidir. Bu t&uuml;r y&ouml;netim son y&uuml;zyılda ortaya &ccedil;ıkmıştır. Bu y&ouml;netim şekli de s&uuml;rekli zul&uuml;mle ayakta duran baskıcı bir h&uuml;k&uuml;mettir. Diktat&ouml;rl&uuml;k ve kendi arzularının tatmini i&ccedil;in h&uuml;k&uuml;met etmek zul&uuml;md&uuml;r. Bir tek kişi olsun bir grup olsun. Bu h&uuml;k&uuml;metin temeli diktat&ouml;rl&uuml;kte olduğu gibi g&uuml;ce dayalıdır. Halka dayalı değildir. Bu t&uuml;r y&ouml;netimlerde sisteme karşı &ccedil;ıkanlar ortadan kaldırılır. Kimsenin devlet aleyhine s&ouml;z s&ouml;ylemeye, bir şey yazmaya hakkı olmaz. Aksi takdirde &ccedil;eşitli ceza, iftira ve hakaretlere maruz kalır...</p>\n\n<p>\n	3. &Ccedil;oğunluğun y&ouml;netimi: Halkın halk i&ccedil;in halka h&uuml;k&uuml;met etmesidir. Bu h&uuml;k&uuml;met milli h&uuml;k&uuml;met olarak adlandırılmıştır. &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;met &ccedil;oğunluğun elindedir. G&uuml;n&uuml;m&uuml;z de bu y&ouml;netim bi&ccedil;imine demokrasi denmektedir. Bu sistem diğer iki sistemden daha iyi y&ouml;nlere sahiptir. Şahsi &ouml;zg&uuml;rl&uuml;kler, tamamen olmasa da sağlanmaktadır. Fikir ve beyan &ouml;zg&uuml;rl&uuml;ğ&uuml; vardır; bu y&ouml;netim şeklinde gazeteler h&uuml;k&uuml;metin aleyhine yazı yazabilmekte ve baskıya maruz kalmamaktadırlar. Bu h&uuml;k&uuml;metin temeli halka dayandığı i&ccedil;in y&ouml;neticiler kendi isteklerini y&uuml;zde y&uuml;z yapamazlar. Ama bu t&uuml;r h&uuml;k&uuml;metlerde de yine zayıfların ezilmediği s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; &ccedil;oğunluk azınlığın haklarını &ccedil;iğnemekte ve neticede halkın halka egemenliği oluşmamaktadır. Bu y&ouml;netim şeklinde de muhaliflerin &ccedil;eşitli su&ccedil;lamalara uğrayıp susturulması son derece doğal olan bir şeydir.</p>\n\n<p>\n	Hz. Ali&rsquo;nin h&uuml;k&uuml;meti bu &uuml;&ccedil; h&uuml;k&uuml;metten daha farklı idi. &Ccedil;&uuml;nk&uuml; Hz Ali&rsquo;nin h&uuml;k&uuml;metinde zul&uuml;m s&ouml;z konusu değildi. Adalet &uuml;zere kurulu bir y&ouml;netim şekli idi; ilahi adalet &uuml;zere kurulu bir y&ouml;netim hakimdi. Bu h&uuml;k&uuml;mette y&ouml;netici halkın hizmet&ccedil;isi idi; ama bu hizmete karşılık halktan bir şey beklenmiyordu; her şey sadece Allah i&ccedil;in yapılıyordu. İşte bu y&uuml;zden de iki y&uuml;zl&uuml;l&uuml;k, aldatmacılık ve boş sloganlarla insanların ilgisini toplamak gibi şeyler de s&ouml;z konusu değildi.</p>\n\n<p>\n	B&ouml;yle bir y&ouml;netim zul&uuml;m, haksızlık, başkalarının hakkına tecav&uuml;z ve zorbalıktan uzaktır. Neticede halk kendi y&ouml;neticisinden korkmamaktadır. Ve b&ouml;yle bir y&ouml;netici zalim olmaktan &ouml;te mazlum durumuna d&uuml;şmektedir. İşte Ali (as) bunu &ldquo;Şimdi g&ouml;r&uuml;yorum ki halk y&ouml;neticilere zul&uuml;m ediyor&rdquo; diye ifade etmiştir.</p>\n\n<p>\n	&nbsp;G&uuml;n&uuml;m&uuml;z d&uuml;nyasında adil bir yargıyı temsil eden adalet abidesinin bir elinde terazi diğer elinde kılı&ccedil; vardır. Terazi herkesin kanun karşısında eşit olduğunu ve kılı&ccedil; ise kanunun sert bir şekilde uygulanması gerektiğini anlatmaktadır. B&ouml;ylece kanun uygulaması her t&uuml;rl&uuml; yumuşaklık ve acıma hissinden uzaktır. Kanun sert ve kurudur. Uygulaması da aynı şekildedir.</p>\n\n<p>\n	Elbette herkesin kanun &ouml;n&uuml;nde eşit olması doğrudur. Ama kanunun sert ve haşin bir şekilde uygulanması doğru değildir. &Ccedil;&uuml;nk&uuml; sertlik adaletle bağdaşmaz. B&ouml;yle bir sembol Ali&rsquo;nin adaletiyle asla bağdaşmaz. &Ccedil;&uuml;nk&uuml; Ali&rsquo;nin adaleti sevgi ile uygulanır, nefretle değil.</p>\n\n<p>\n	Eğer İmam Ali&rsquo;nin <em>(Allah&#39;ın selamı ona olsun)</em> adaletini bir sembolle g&ouml;stermek istersek kılı&ccedil; yerine abidenin eline bir zeytin dalı vermeliyiz. Yani adalet sevgi ile uygulanır.&nbsp;&nbsp; Adaletin &ouml;z&uuml; ve hakikati insan sevgisinden başka bir şey değildir. Hem zalime sevgi hem mazluma sevgi, Zalimin zulm&uuml;n&uuml; engellemek ona karşı bir sevgidir; mazlumu da zul&uuml;mden kurtarmak ona duyulan sevgidir. Adaletin &ouml;z&uuml; de işte budur.</p>\n\n<p>\n	Adalet sisteminde halkın kendisi kanunları uygular. Y&ouml;netim ve halk arasında ikilik olmaz ve halkın halka hakimiyeti ger&ccedil;ekleşmiş olur.</p>\n\n<p>\n	Şimdi Hz. Ali&rsquo;nin <em>(Allah&#39;ın selamı ona olsun)</em> şaheserlerinden biri olan kanunun nasıl uygulanması gerektiği hakkındaki bir emirnamesini nakledeceğiz. Zekatı toplamak i&ccedil;in g&ouml;revlendirdiği memuruna ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;Bir olan ve ortağı olmayan Allah&rsquo;tan korkarak vazifeni yapmak i&ccedil;in hareket et. Hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ı korkutma; rızası olmadık&ccedil;a ve habersizce yanına gitme. Malındaki haktan başka bir şey alma. G&ouml;revli olduğun b&ouml;lgeye vardığında onların evlerine veya &ccedil;adırlarına gitme. Bir su kenarında konakla. Sonra sakin ve vakur bir halde yanlarına var; onlara selam ver; hal hatırlarını sormakta kusur etme; sonra da &ldquo;Ey Allah&rsquo;ın kulları&rdquo; de, &ldquo;Allah&rsquo;ın velisi ve halifesi mallarınızdaki Allah&rsquo;ın hakkını almak i&ccedil;in beni sizlere g&ouml;nderdi. Mallarınızda Allah velisine vereceğiniz Allah hakkı var mı? Birisi yok derse s&ouml;z&uuml;n&uuml; tekrarlama. Hakkını verecek bulundu mu da onu korkutup &uuml;rk&uuml;tmeden, ona karşı sert muamele etmeden, zulmetmeden onunla beraber git. Altından g&uuml;m&uuml;şten vereceği şeyi al.</p>\n\n<p>\n	Eğer hayvanları varsa, hayvanların bulunduğu yere sahibinin izni olmadan girme. &Ccedil;&uuml;nk&uuml; onların &ccedil;oğu sahibine aittir. Hayvanların bulunduğu yere şiddet g&ouml;stererek ve sert bir şekilde değil, sahibinin izniyle gir. Ne hayvanları &uuml;rk&uuml;t ve ne de sahibini korkut. Onları ikiye ayır; sahibi hangi kısmı isterse almasına izin ver. Geri kalanı da tekrar ikiye b&ouml;l yine sahibi hangi payı almak isterse alsın; serbest bırak. Almak istediği hayvanlara dokunma. Allah&rsquo;ın hakkı olan payı bu şekilde b&ouml;lerek ondan al. Bu b&ouml;lmeni bozmanı isterse kabul et; hayvanları birbirine karıştır &ouml;nce yaptığın gibi ayırmaya başla; Allah&rsquo;ın hakkını alıncaya dek bu işe devam et.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Demokratik &uuml;lkelerde vergi toplama memurları i&ccedil;in bu t&uuml;r davranmalarını &ouml;ng&ouml;ren bir kanun veya y&ouml;netmelik s&ouml;z konusu mudur?</p>\n\n<p>\n	Adalet ve zul&uuml;m hem kavram olarak hem de objektif ve nesnel belirtileri y&ouml;n&uuml;nden birbirinden farklıdırlar. Aynı zamanda zulm&uuml;n de bir&ccedil;ok kademeleri vardır.</p>\n\n<p>\n	Zul&uuml;mlerin en k&ouml;t&uuml;s&uuml; adalet adına yapılan zul&uuml;md&uuml;r. İnsanın şimdiye kadar yapmış olduğu en &ccedil;irkin g&uuml;nah adalet adına yapılan g&uuml;nahtır.</p>\n\n<p>\n	Bu iğren&ccedil; g&uuml;nah diktat&ouml;rl&uuml;kle y&ouml;netilen h&uuml;k&uuml;metlerde her zaman reva&ccedil;ta idi ve halen de s&uuml;rmektedir. Bu t&uuml;r h&uuml;k&uuml;metlerde &ouml;zg&uuml;rl&uuml;k adına &ouml;zg&uuml;rl&uuml;ğ&uuml; ve İslam adına İslam&rsquo;ı yok ederler.</p>\n\n<p>\n	İslam tarihinde hariciler ve g&uuml;n&uuml;m&uuml;zde Vahhabiler buna bir &ouml;rnek sayılabilirler.</p>\n\n<p>\n	Hz. Ali bilgin, g&uuml;&ccedil;l&uuml;, akıllı, kabiliyetli birisi idi; isterse her t&uuml;rl&uuml; zulm&uuml; yapabilir ve sonra da onu &ccedil;ok g&uuml;zel bir şekilde tevil edebilir; &ccedil;eşitli adlarla onu yorumlayabilir ve b&ouml;ylece insanları aldatabilirdi. Ama asla b&ouml;yle yapmamıştır.</p>\n\n<h2>\n	Adaletin &Ccedil;eşitleri</h2>\n\n<p>\n	Adalet &uuml;&ccedil; &ccedil;eşittir. Şahsi adalet, yargıda adalet ve y&ouml;netimde adalet. Hz. Alide bunların her &uuml;&ccedil; &ccedil;eşidi de en m&uuml;kemmel ve ideal şekliyle vardı.</p>\n\n<p>\n	Hz Ali&rsquo;de adaletle davranmak, insanın kendi azgın istek ve duygularına karşı uyguladığı bir yaptırım değildir. Hz. Ali&rsquo;de adalet, onun t&uuml;m varlığıyla b&uuml;t&uuml;nleşmiş ve &ouml;z benliği durumuna gelmiş t&uuml;r&uuml;d&uuml;r.</p>\n\n<p>\n	Adalet hakkındaki s&ouml;zleri ve bizzat yaşantısı g&ouml;steriyor ki Ali <em>(Allah&#39;ın selamı ona olsun)</em> adalete bir hayat felsefesi ve varlığının ayrılmaz bir par&ccedil;ası olarak bakıyordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - İbn- Şehr Aşub, <em>Menkıb-i Al-i Eb-i Talip</em>, c. 2 s. 122.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - G&ouml;lpinarlı, Nehc&rsquo;ul-Balaga, 25. Mektup.</p>\n	</div>\n</div>','İmam Ali’(a.s)’ın Adaleti','','publish','closed','open','','imam-alia-sin-adaleti','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2756',0,'post','',0),(2757,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h5 align=\"right\">\n	Fahrettin Altan/Ehli Beyt &Ouml;ğretisi 2</h5>\n\n<h2>\n	Ceza verince Sevinme!</h2>\n\n<p>\n	1- İmam Ali (a.s) Malik Eşter&rsquo;e yaptığı vasiyetinde ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;...Halkın kusurlarını affedince pişman olma, onlara ceza verince de sevinme. Bir mazeret bulup da g&ouml;z yumabileceğin bir cezayı vermekte acele etme. Ben&nbsp; bir buyruk verenin tayin ettiği g&ouml;revliyim; emrime uyulması gerek demeye kalkışma. &Ccedil;&uuml;nk&uuml; bu &ccedil;eşit d&uuml;ş&uuml;nce g&ouml;nl&uuml; bozar, dini gevşetir ve (insanı) fitneye yaklaştırır. Bedbahtlığa d&uuml;şmekten Allah&rsquo;a sığın. Eğer h&uuml;k&uuml;mdarlığın seni kendini beğenmeğe ve b&uuml;y&uuml;kl&uuml;k taslamaya sevk eder ve kendin i&ccedil;in azamet ve b&uuml;y&uuml;kl&uuml;k taslarsan, başının &uuml;zerindeki Allah&rsquo;ın m&uuml;lk&uuml;n&uuml;n azametine ve O&rsquo;nun, senin yapmadığın şeylere olan g&uuml;c&uuml;ne bak; bu, baş kaldıran (serkeşlik eden) nefsini yatıştırır; kibrini, gururunu giderir; dağılıp giden aklını başına getirir. Sakın Allah&rsquo;ın azametiyle boy &ouml;l&ccedil;&uuml;şmeye, kendi g&uuml;c&uuml;n&uuml; ve kuvvetini O&rsquo;nun kudretine benzetmeye kalkışma. &Ccedil;&uuml;nk&uuml; Allah, her zorbayı zelil eder ve kibirlenip b&uuml;y&uuml;kl&uuml;k taslayanı al&ccedil;altır...&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Az Rızka Razı&nbsp; Olmak</h2>\n\n<p>\n	2- &ldquo;Yemek yerken Allah&rsquo;ı &ccedil;ok anın, konuşmayın. &Ccedil;&uuml;nk&uuml; yemek, Allah&rsquo;ın&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;nimet ve rızklarından biridir; ş&uuml;kr&uuml; ve hamdı ise size farzdır. Nimet elinizden &ccedil;ıkmadan, ona iyi davranın (kadrini bilin ş&uuml;kr&uuml;n&uuml; yerine getirin); zira nimet (sahibinden) ayrılır ve sahibinin kendisine nasıl muamele ettiğine dair şahadet eder. Kim Allah&rsquo;ın az rızkına razı olursa, Allah da onun az ameline razı olur.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h2>\n	Kur&rsquo;&acirc;n&rsquo;la Birlikte Olmak...</h2>\n\n<p>\n	3- &ldquo;Kur&rsquo;&acirc;n&rsquo;la oturan bir kimse kalktığında mutlaka bir fazlalık veya bir eksiklikle kalkar; hidayeti fazlalaşır veya k&ouml;rl&uuml;ğ&uuml; azalır. Şunu da bilin ki Kur&rsquo;&acirc;n&rsquo;la olan kimsenin bir ihtiyacı kalmaz, Kur&rsquo;&acirc;n&rsquo;dan ayrılanın ise bir zenginliği olmaz.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Bir İşe Razı Olmak!</h2>\n\n<p>\n	4- &ldquo;Bir toplumun yaptığına razı olan, o işe katkısı olanlardan sayılır; Batıl işte&nbsp; bizzat bulunan kimsenin&nbsp; iki su&ccedil;u vardır, o işi işlemek su&ccedil;u ve o işe razı olmak su&ccedil;u.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<h2>\n	İmanın D&ouml;rt Direği</h2>\n\n<p>\n	5- İmandan sorduklarında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;İman d&ouml;rt direk &uuml;st&uuml;nde durur: Sabır, yakin, adalet, cihat. Sabır d&ouml;rt kısımdır: &Ouml;zlem, korku, &ccedil;ekinmek, hazırda durmak. cenneti &ouml;zleyen, nefsani dileklerden vazge&ccedil;er; cehennemden korkan, haramlardan &ccedil;ekinir, d&uuml;nyada &ccedil;ekinen d&uuml;nya musibetlerini hi&ccedil;e sayar; &ouml;l&uuml;me karşı hazırda duransa hayırlı işlere koşar.</p>\n\n<p>\n	Cihat da d&ouml;rt kısımdır: İyiliği emretmek, k&ouml;t&uuml;l&uuml;klerden sakındırmak, m&uuml;cadele sahalarında sıdk ile direnmek, hakka uymayanlara kin beslemek. İyiliği emretmek, m&uuml;minlerin bellerini g&uuml;&ccedil;lendirir; k&ouml;t&uuml;l&uuml;kten sakındırmak, kafirlerin burunlarını toprağa s&uuml;rer; m&uuml;cadele sahalarında sıdk ile direnen, kendi vazifesini yapar; hakka uymayanlara kin besleyen ve Allah i&ccedil;in kızan ise &ouml;yle bir hale (makama) erir ki, Allah onun i&ccedil;in (onun d&uuml;şmanlarına) kızar ve kıyamet g&uuml;n&uuml; onu razı eder.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	Cennet Kapılarından Bir Kapı!</h2>\n\n<p>\n	6- &ldquo;Cihat cennetin kapılarından bir kapıdır, Allah onu ancak &ouml;zel kullarının y&uuml;z&uuml;ne a&ccedil;mıştır. Cihat takva elbisesi, Allah&rsquo;ın sağlam zırhı ve g&uuml;venilir kalkanıdır. Kim cihadı terk ederse Allah ona zillet elbisesini giydirir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Hakla Batılın Karışması!</h2>\n\n<p>\n	7- &ldquo;Ger&ccedil;ekten de fitneler, heva ve heveslere uymakla ve Allah&rsquo;ın kitabına ters d&uuml;şen h&uuml;k&uuml;mlerin bid&rsquo;at olarak &ccedil;ıkarılmasıyla başlar. Bu işlerde insanlar diğer insanlara Allah&rsquo;ın dini dışında h&uuml;k&uuml;m s&uuml;rer. Batıl haktan tam ayrılsaydı arayanlara gizli kalmazdı, eğer hak da batıla karıştırılmaktan kurtulsaydı, d&uuml;şmanların dili ondan kesilirdi. Fakat bundan (haktan) bir demet, ondan (batıldan) da bir demet alınıp sonra birbirine karıştırılıyor, b&ouml;yle olduğunda da şeytan kendi dostlarına musallat oluyor; sadece Allah&rsquo;ın &ouml;nceden kendilerine bir l&uuml;tufta bulunduğu kimseler kurtuluyor.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h2>\n	Kişileri Tanımadaki &Ouml;l&ccedil;&uuml;</h2>\n\n<p>\n	8- &ldquo;Allah&rsquo;ın dini kişilerle tanınmaz; hakkın nişaneleriyle tanınır. &Ouml;yleyse hakkı tanı, hakka uyanları&nbsp; tanırsın.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h2>\n	H&uuml;r Yaratılmışsın!</h2>\n\n<p>\n	9- &ldquo;Sakın başkasının k&ouml;lesi olma; &ccedil;&uuml;nk&uuml; Allah seni h&uuml;r yaratmıştır.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h2>\n	Adaletli S&ouml;z S&ouml;ylemek</h2>\n\n<p>\n	10-&ldquo;İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak ne insanın ecelini yaklaştırır ve ne de rızkını azaltır, ama sevabı artırır ve m&uuml;kafatı &ccedil;oğaltır. Bunlardan daha faziletli olan ise zalim bir y&ouml;netici karşısında adaletli bir s&ouml;z s&ouml;ylemektir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h2>\n	G&uuml;zel Ceza!</h2>\n\n<p>\n	11- &ldquo;İyi ve yumuşak davranışla ıslah olmayan kimseyi, g&uuml;zel ceza ıslah eder.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<h2>\n	Bel Kıran Kimseler!</h2>\n\n<p>\n	12- &ldquo;Belimi iki adam kırmıştır; konuşmasını bilen fasıkla şuursuz abit. O diliyle fasıklığını &ouml;rt&uuml;yor ve bu da ibadetiyle cehaletini. Fasık alimlerle cahil abitlerden korkun! Aldananları bunlar aldatır. Ben Hz. Resulullah&rsquo;tan duydum ş&ouml;yle buyuruyordu: &ldquo;Ey Ali! &uuml;mmetimin helak oluşu, dilli m&uuml;nafıkların eliyledir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<h2>\n	K&ouml;t&uuml; ile İyiye Karşı Farklı Tutum</h2>\n\n<p>\n	13- &ldquo;İyi insanla k&ouml;t&uuml; insan senin yanında aynı seviyede olmamalıdır. &Ccedil;&uuml;nk&uuml; bu, iyileri iyilik yapmaktan soğutur; k&ouml;t&uuml;leri de k&ouml;t&uuml;l&uuml;k yapmaya dadandırır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	Dine Ait Bir Şeyi Terk Etmek!</h2>\n\n<p>\n	14- &ldquo;İnsanlar d&uuml;nyalarını d&uuml;zene sokmak i&ccedil;in dinlerine ait bir şeyi terk ettiler mi Allah ondan daha zararlı bir şeyi onların y&uuml;z&uuml;ne a&ccedil;ar.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<h2>\n	D&uuml;nya D&uuml;şk&uuml;nleri Kalp G&ouml;z&uuml; K&ouml;r Olanlardır!</h2>\n\n<p>\n	15- &ldquo;D&uuml;nya, k&ouml;r&uuml;n g&ouml;z&uuml;n&uuml;n işlediği son yerdir, ondan &ouml;tesini g&ouml;remez; ama g&ouml;z&uuml; sağlam olan bakışını ondan &ouml;teye vardırır ve ebedi evin (ger&ccedil;ek barınağın) onun &ouml;tesinde olduğunu anlar. &Ouml;yleyse g&ouml;z&uuml; olan ona g&ouml;z dikmez; k&ouml;r olan ise ona g&ouml;z diker; g&ouml;z&uuml; olan ondan azık toplar, k&ouml;r olan ise ona azık toplar.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<h2>\n	Kendini &Ouml;l&ccedil;&uuml; Yap!</h2>\n\n<p>\n	16- &ldquo;Kendini, kendinle diğerleri arasındaki şeylerde &ouml;l&ccedil;&uuml; yap; kendin i&ccedil;in sevdiğini başkaları i&ccedil;in de sev, kendin i&ccedil;in sevmediğini başkaları i&ccedil;in de sevme; sana zul&uuml;m yapılmasını sevmediğin gibi sen de zul&uuml;m yapma; kendine iyilik yapılmasını sevdiğin gibi, sen de iyilik yap; diğerlerine k&ouml;t&uuml; saydığın şeyleri kendine de k&ouml;t&uuml; say; insanların senden olana razı olmasını istediğin gibi sen de onlardan olana razı ol; bilmediğini s&ouml;yleme, hatta her bildiğini de s&ouml;yleme; sana s&ouml;ylenmesini istemediğin şeyi diğerlerine s&ouml;yleme.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<h2>\n	En İyi Arkadaş</h2>\n\n<p>\n	17- &ldquo;Ey oğlum, tefekk&uuml;r nur, gaflet zulmet, cehalet ise sapıklıktır. Mutlu, başkalarından &ouml;ğ&uuml;t alan kimsedir. Edep en iyi mirastır. G&uuml;zel ahlak en iyi arkadaştır. Akrabalarla ilişkiyi kesmekte bereket (bolluk) olmadığı gibi fısk-u f&uuml;curda da zenginlik olmaz.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h2>\n	&Ccedil;ok Konuşmak!</h2>\n\n<p>\n	18- &ldquo;&Ccedil;ok konuşan &ccedil;ok hata yapar, &ccedil;ok hata yapanın hayası az olur, hayası az olanın g&uuml;nahtan &ccedil;ekinişi azalır, g&uuml;nahtan az &ccedil;ekinenin kalbi &ouml;l&uuml;r, kalbi &ouml;len kimse ise ateşe girer.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<h2>\n	S&ouml;yleyene Bakma!</h2>\n\n<p>\n	19- &ldquo;S&ouml;yleyene bakma, s&ouml;ylediğine bak.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<h2>\n	B&uuml;t&uuml;n Hayırlar...</h2>\n\n<p>\n	20- &ldquo;B&uuml;t&uuml;n hayırlar &uuml;&ccedil; şeyde toplanmıştır: Bakış, susma ve konuşma. İbret almak i&ccedil;in olmayan her bakış boştur; fikirle birlikte olmayan her susma gaflettir; i&ccedil;erisinde zikir olmayan her konuşma faydasızdır. Ne mutlu bakışı ibret, susması fikir, konuşması zikir, hatalarına ağlayan ve eziyet etmeyeceğinden insanların emin oldukları kimseye.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<h2>\n	Oğul ve Baba Hakları</h2>\n\n<p>\n	21- &ldquo;Oğlun&nbsp; babanın boynunda hakkı vardır; babanın da oğlun boynunda hakkı vardır. Babanın oğlun boynundaki hakkı, Allah&rsquo;a karşı g&uuml;nah olmayan her şeyde ona itaat etmesidir; oğlun babanın boynundaki hakkı ise oğluna g&uuml;zel isim koyması, onu iyi terbiye etmesi ve ona Kur&rsquo;&acirc;n&rsquo;ı &ouml;ğretmesidir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<h2>\n	Azık Toplanılacak Diyar</h2>\n\n<p>\n	22- &ldquo;D&uuml;nya, onunla doğru davranana doğruluk yurdudur; ondan bir şey anlayana kurtuluş evidir, ondan azık toplayana zenginlik diyarıdır. D&uuml;nya, Allah peygamberlerinin mescidi, vahyinin iniş yeri, meleklerinin namazgahı, dostlarının ticaret yurdudur; orada rahmet elde eder ve cenneti kazanırlar. D&uuml;nya, ayrılacağını bildirdiği, uzaklaşacağından haber verdiği ve kendisinin faniliğini anlattığı halde onu kınayan kimdir? D&uuml;nya neşesiyle onları neşeye teşvik etmiştir, belasıyla beladan korkutmuştur; bazen korkutmuş, bazen sakındırmıştır; bazen meyillendirmiş, bazen inzar etmiştir. &Ouml;yleyse ey d&uuml;nyayı kınayan ve d&uuml;nyanın aldatmasına kapılan, ne vakit d&uuml;nya aldattı seni? Toprağa atıp &ccedil;&uuml;r&uuml;tt&uuml;ğ&uuml; babalarının helak oldukları yerlerle mi aldattı seni, yoksa yer altına attığı analarının yattığı yerlerle mi kandırdı seni?!&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<h2>\n	En Korkun&ccedil; İki Şey!</h2>\n\n<p>\n	23- &ldquo;Sizin i&ccedil;in korktuğum şeylerin en korkuncu iki şeydir; heva ve hevese uymak ve uzun dileklere kapılmak. Heva ve hevese uymak insanı haktan ALİ koyar, uzun dileklere kapılmak ise ahireti unutturur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<h2>\n	Din İ&ccedil;in &Ccedil;alışmak</h2>\n\n<p>\n	24- &ldquo;Kim gizlideki durumunu d&uuml;zeltirse, Allah onun aşikardaki durumunu d&uuml;zeltir. Kim dini i&ccedil;in &ccedil;alışırsa, Allah d&uuml;nyasını temin eder. Kim kendisiyle Allah arasında olanı g&uuml;zelleştirirse, Allah onunla insanlar arasında olanı g&uuml;zelleştirir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h2>\n	Başkalarını D&uuml;ş&uuml;n&uuml;rken Kendini Unutmamak</h2>\n\n<p>\n	25- &ldquo;B&uuml;t&uuml;n işin, ailen ve &ccedil;ocukların i&ccedil;in uğraşmak olmasın; &ccedil;&uuml;nk&uuml; ailen ve &ccedil;ocukların Allah&rsquo;ın dostlarıysa Allah dostlarını kaybetmez, eğer Allah&rsquo;ın d&uuml;şmanlarıysa ni&ccedil;in Allah&rsquo;ın d&uuml;şmanları i&ccedil;in bu kadar &ccedil;alışıp durasın?&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<h2>\n	Kim Bilmek İstiyorsa!</h2>\n\n<p>\n	26- &ldquo;Kim Allah katında makamının nasıl olduğunu bilmek istiyorsa, g&uuml;nah işlediği zaman Allah&rsquo;ın kendi yanındaki makamının nasıl olduğuna baksın.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<h2>\n	Y&uuml;z&uuml;n Suyu Ne Zaman D&ouml;k&uuml;l&uuml;r?</h2>\n\n<p>\n	27- &ldquo;Y&uuml;z&uuml;n&uuml;n suyu donmuştur; ancak bir şey istersen yumuşar, sızıp damlamaya başlar. &Ouml;yleyse kime y&uuml;z suyu d&ouml;kt&uuml;ğ&uuml;ne dikkat et.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h2>\n	Kibir İnsana Yakışır mı!</h2>\n\n<p>\n	28- &ldquo;İnsan oğluna kibirlenmek yakışır mı, d&uuml;n bir meni par&ccedil;asıydı, yarın bir leş olacak...&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<h2>\n	Ger&ccedil;ek Fakih</h2>\n\n<p>\n	29- &ldquo;Ger&ccedil;ek fakihin (din aliminin) kim olduğunu size s&ouml;yleyeyim mi? Ger&ccedil;ek fakih, insanların Allah&rsquo;a isyan etmesine m&uuml;saade etmeyen, onları Allah&rsquo;ın rahmetinden &uuml;mitsizleştirmeyen, onları Allah&rsquo;ın azabına karşı emin kılmayan ve Kur&rsquo;&acirc;n&rsquo;ı bırakıp başka şeylere y&ouml;nelmeyen kimsedir. Bilin&ccedil;siz ibadette, fikirsiz ilimde, tedebb&uuml;r (dikkat ve tefekk&uuml;r) edilmeyen kıraatte hayır yoktur.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<h2>\n	Boşuna Konuşmak...</h2>\n\n<p>\n	30- &ldquo;G&uuml;nlerinizi maceralar anlatmak, ş&ouml;yle b&ouml;yle yaptım demekle ge&ccedil;irmeyiniz. &Ccedil;&uuml;nk&uuml; amellerinizi koruyan muhafızlar sizinle bilirliktedir. Allah&rsquo;ı, her yerde anın. Peygamber (s.a.a)&rsquo;e ve Ehl-i Beyt&rsquo;ine salavat getirin. Zira Allah-u Teala, O Hazreti andığınızda ve O&rsquo;na saygıda bulunduğunuzda duanızı kabul eder.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<h2>\n	Takvalı Kimseler</h2>\n\n<p>\n	31- &ldquo;Ger&ccedil;ekten takvalı kimseler, hem ge&ccedil;ici d&uuml;nyanın nimetlerinden yararlandılar, hem de ahirette verilecek nimetleri kazandılar; d&uuml;nya ehlinin d&uuml;nyasına ortak oldular, ama d&uuml;nya ehli onların ahiretinde onlara ortak olamadılar.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<h2>\n	Yalanı Terk Etmedik&ccedil;e!</h2>\n\n<p>\n	32- &ldquo;Bir insan, ciddi olsun şaka olsun her t&uuml;rl&uuml; yalanı terk etmedik&ccedil;e imanın tadını alamaz.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<h2>\n	Asıl Olan Din ve Ahirettir</h2>\n\n<p>\n	33- &ldquo;Eğer dinini d&uuml;nyaya tabi kılarsan, hem dinini hem de d&uuml;nyanı bozar ve ahirette zarara uğrayanlardan olursun; ama d&uuml;nyanı ahiretine tabi kılarsan, hem dinini, hem de ahiretini korur ve ahirette kurtuluşa erenlerden olursun.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<h2>\n	D&uuml;nyan Neye Benzer?</h2>\n\n<p>\n	34- &ldquo;D&uuml;nya, insanın elinin altında yumuşak olan ama i&ccedil;inde &ouml;ld&uuml;r&uuml;c&uuml; zehir bulunan bir yılana benzer; aldanan bilgisiz ona meyleder, akıllı kişiyse ondan &ccedil;ekinir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<h2>\n	İnsanlar &Uuml;&ccedil; Kısımdır</h2>\n\n<p>\n	35- &ldquo;Ey Kumeyl, bu kalpler kaptırlar, bunların en iyisi daha geniş olanıdır. &Ouml;yleyse s&ouml;ylediklerimi koru. İnsanlar &uuml;&ccedil; kısımdır: Ya rabbani alimdir, ya kurtuluş i&ccedil;in &ouml;ğrenendir, ya da her sesin peşice giden ve her r&uuml;zgara kapılan ahmak kimselerdir ki, bunlar ne ilim nuruyla aydınlanmış, ne de sağlam bir direğe sığınmışlardır.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<h2>\n	Yaşantı İ&ccedil;in &Ouml;nemli Dersler</h2>\n\n<p>\n	36- &ldquo;Size beş şey vasiyet ediyorum, eğer onları elde etmek i&ccedil;in develere binip seferlere d&uuml;şseniz de değer mi değer: Hi&ccedil;biriniz Rabbinden başkasından bir şey ummasın, g&uuml;nahından başka bir şeyden korkmasın, sizden birinize bilmediği bir şey sorulduğunda &ldquo;bilmiyorum&rdquo; demeye utanmasın; hi&ccedil;biriniz bilmediği bir şeyi &ouml;ğrenmekten &ccedil;ekinmesin. Sabredin, &ccedil;&uuml;nk&uuml; sabır imana nispetle cesetteki baş gibidir. Başı olmayan bedende hayır olmadığı gibi sabrı olmayan imanda da hayır yoktur.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<h2>\n	Halkla ilişki</h2>\n\n<p>\n	37- &ldquo;İnsanlarla &ouml;yle kaynaşın ki, &ouml;ld&uuml;ğ&uuml;n&uuml;zde ağlasınlar size; sağ kaldığınızda ise &ouml;zlesinler sizi.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<h2>\n	Amelsiz Dua Eden!</h2>\n\n<p>\n	38- &ldquo;Amelsiz dua eden, yaysız ok atmak isteyen kişiye benzer.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<h2>\n	Amelle Kazanılır!</h2>\n\n<p>\n	39- &ldquo;Cennet, amelle kazanılır; arzuyla değil.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h2>\n	Horlanarak Cennete Girmek!</h2>\n\n<p>\n	40- &ldquo;M&uuml;minin ayıpları ortaya &ccedil;ıkıp horlanarak cennete girmesi ne de k&ouml;t&uuml;d&uuml;r. İşlediğiniz g&uuml;nahlarınızın affedilmesi i&ccedil;in kıyamet g&uuml;n&uuml; size şefaat dilemekten dolayı bizi zahmete d&uuml;ş&uuml;rmeyin. Kıyamet g&uuml;n&uuml; kendinizi d&uuml;şmanlarınızın yanında utandırmayın. Allah katındaki makamınızı bırakıp bu değersiz d&uuml;nyaya kapılarak kendinizi tekzip etmeyin.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Tuhaf&rsquo;ul- Ukul, s.239.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>-Tuhaf&rsquo;ul- Ukul, s. 189.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>-El-Hayat, c. 2, s. 101.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih), s. 499.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>-Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 473.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>-Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 69.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>-Nehc&rsquo;ul- Belağa, (Suphi Salih)s. 88.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>-Bihar&rsquo;ul- Envar, c. 68, s. 120.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-Gurer&rsquo;ul- Hikem, Fasıl 85, Hadis: 219.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Gurer&rsquo;ul- Hikem, Fasıl 8, Hadis 272.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Gurer&rsquo;ul- Hikem, Fasıl 77, Hadis 547.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- El-Hayat, c. 2, s. 337.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 430.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 487.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 191.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Tuhaf&rsquo;ul- Ukul, s. 135.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Tuhaf&rsquo;ul- Ukul, s. 159.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Tuhaf&rsquo;ul- Ukul, s. 157.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Gurer&rsquo;ul- Hikem, Fasıl 85, Hadis 40.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Tuhaf&rsquo;ul- Ukul, s. 421.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 546.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Bihar&rsquo;ul- Envar, c. 77, s. 418.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 83.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 551.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 536.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Tuhaf&rsquo;ul- Ukul, s. 189.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 535.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 555.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- Bihar&rsquo;ul- Envar, c. 78, s. 41.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- Tuhaf&rsquo;ul- Ukul, s. 181.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 383.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Usul&rsquo;ul- Kafi, c. 2, s. 340.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>-&nbsp; Gurer&rsquo;ul- Hikem, Fasıl 10, Hadis 44.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 489.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 495.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 482.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 470.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Nehc&rsquo;ul- Belağa, (Suphi Salih) s. 434.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Gurer&rsquo;ul- Hikem, Fasıl 18, Hadis 119.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Tuhaf&rsquo;ul- Ukul, s. 183.</p>\n	</div>\n</div>','İmam Ali (a.s)’dan Kırk Hadis','','publish','closed','open','','imam-ali-a-sdan-kirk-hadis','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2757',0,'post','',0),(2758,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Muhammed Taha/Ehli Beyt &Ouml;ğretisi 1-2</h6>\n\n<p>\n	Hz. Ali <em>(Allah&#39;ın selamı ona olsun),</em> <em>Nehrevan</em> savaşında d&ouml;nd&uuml;kten sonra, &ldquo;Yahudilerin lideri&rdquo; konumunda olan bir Yahudi Haham Kufe Mescidinde Hz. Ali huzuruna geldi; ve &ldquo;Ey M&uuml;minlerin Emiri sana bazı sorular sormak istiyorum; ama bunları ancak Peygamberler ve peygamberlerin&nbsp; vasileri cevaplayabilir,&rdquo; dedi.</p>\n\n<p>\n	Hz. Ali <em>(Allah&#39;ın selamı ona olsun)</em> &ldquo;Ey Musev&icirc; kardeş istediğin her şeyi sorabilirsiniz&rdquo; dedi</p>\n\n<p>\n	Bunun &uuml;zerine Yahudi lider ş&ouml;yle dedi: Bizim kitaplarda peygamberler ve peygamber vasileri hakkında ş&ouml;yle yazılmaktadır, &ldquo;Allah Te&acirc;la bir peygamber g&ouml;nderdiğinde ona, kendisinden sonra &uuml;mmeti i&ccedil;inde Allah&rsquo;ın emirlerini uygulayacak kendi ailesinden bir şahısı se&ccedil;mesini ve bu vasiden bir ahit almasını vahiy eder. Sonra Allah Te&acirc;la bu vasileri hem peygamberlerin hayatında hem de onların vefatından sonra imtihan eder.&rdquo;&nbsp;&nbsp;</p>\n\n<p>\n	Ey M&uuml;minlerin Emiri senden istediğim Allah Teala&rsquo;nın vasilerden hoşnut olduğu takdirde onlara verdiği m&uuml;kafatı a&ccedil;ıklamandır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Hz. Ali: <em>(Allah&#39;ın selamı ona olsun)</em> bu sorulara cevap vermeden &ouml;nce ona ş&ouml;yle dedi:&nbsp;&nbsp;</p>\n\n<p>\n	Denizi İsrail oğullarının ge&ccedil;mesi i&ccedil;in yaran, Musa&rsquo;ya Tevrat&rsquo;ı indiren Allah&rsquo;ın hakkı i&ccedil;in eğer sorduğun soruya hakkıyla cevap verirsem buna itiraf edecek misin? Yahudi lider: Evet dedi. Ali <em>(Allah&#39;ın selamı ona olsun)</em>: Kendisinden başka bir ilah olmayan Allah&rsquo;ın hakkı i&ccedil;in sana doğru cevap verirsem M&uuml;sl&uuml;man olacak mısın? dedi. Yahudi: &ldquo;Evet&rdquo; dedi. Bunun &uuml;zerine Ali <em>(Allah&#39;ın selamı ona olsun)</em> ş&ouml;yle buyurdular: Ger&ccedil;ekten de Y&uuml;ce Allah vasileri, yedi defa peygamberlerin hayatında imtihan eder ve itaatkar olup olmadıklarını ortaya &ccedil;ıkarır. Eğer Allah Teala bu imtihanlarda onlardan razı olursa, peygamberlere, onları kendi hayatlarında veli ve kendilerinden sonraki vasi olarak se&ccedil;melerini emreder. B&ouml;ylece vasilerin itaati &uuml;mmetin &uuml;zerine farz olur.</p>\n\n<p>\n	Allah Teala vasileri peygamberlerden sonra da yedi defa imtihan eder b&ouml;ylece onların sabırlarını &ouml;l&ccedil;m&uuml;ş olur. Eğer bu imtihanlarda da onlardan razı olursa, onların peygamberlerle beraber olmaları i&ccedil;in şahadet mertebesine ulaşmalarını taktir eder. Sonu&ccedil;ta saadetleri kamil olur.</p>\n\n<p>\n	Yahudi Lider: &ldquo;Doğru s&ouml;yledin Ey M&uuml;minlerin Emiri&rdquo; diyerek ş&ouml;yle devam etti: &Ouml;yleyse bize a&ccedil;ıklayın siz&nbsp; Hz. Muhammed&rsquo;in hayatında ve ondan sonra ka&ccedil; kere imtihan oldunuz? Ve bu imtihanlardan sonra m&uuml;kafatınız ne olacak? Bu s&ouml;zlerin &uuml;zerine Hz. Ali onun elini tutarak &ldquo;kalk&rdquo; dedi, &ldquo;eve gidelim bunların hepsini orada sana anlatayım.&rdquo; Ali&rsquo;nin ashabından bir gurup bunu duyunca; &ldquo;Ey M&uuml;minlerin Emiri burada anlat biz de duyalım,&rdquo; dediler. Ama Ali: &ldquo;Anlatacağım şeylere tahamm&uuml;l edememenizden korkuyorum&rdquo; dedi. Ashap: Neden tahamm&uuml;l etmeyelim, Ey M&uuml;minlerim Emiri, diye sordular. Hz. Ali: Sizin bir &ccedil;oğunuzla aramda ge&ccedil;en olaylarla ilgili olduğundan diye karşılık verdiler. Bunun &uuml;zerine Hz. Ali&rsquo;nin en sadık komutanlarından biri olan, savaş meydanlarında kahramanca savaşıp tek başına binlerce d&uuml;şmanın&nbsp; i&ccedil;ine dalan ve her zaman galip d&ouml;nen, İslam&rsquo;ın fedakar askeri Malik-i Eşter, g&ouml;zleri dolmuş bir halde Hz. Ali&rsquo;ye hitaben, &ldquo;Ey M&uuml;minlerin Emiri l&uuml;tfen bize de anlat, Allah&rsquo;a and olsun ki, senin Hz. Muhammed <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun)</em> tek vasisi olduğuna dair kalbimizde bir ş&uuml;phe yoktur. Bizim Peygamberimiz peygamberlerin sonucudur ki ondan sonra peygamber yoktur ve senin itaatin de peygamberimizin itaatiyle beraber bizin boynuna farzdır&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali oturarak o Yahudi b&uuml;y&uuml;ğ&uuml;ne y&ouml;nelerek:</p>\n\n<p>\n	&ldquo;Ey Yahudi kardeş&rdquo; dedi, Y&uuml;ce Allah, beni peygamberimiz hayatta iken yedi kez imtihan etti; kendimi &ouml;vmekten Allah&rsquo;a sığınırım; hepsinde de beni itaatkar buldu.&rdquo;</p>\n\n<p>\n	O Adam sabırsızca: &ldquo;Nerede ve nasıl ey M&uuml;minlerin Emiri?&rdquo; diye sordu.</p>\n\n<p>\n	Ali s&ouml;z&uuml;ne devam ederek dedi ki:</p>\n\n<p>\n	&ldquo;O imtihanların ilki, Allah Teala Hz. Muhammed <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun)</em> peygamberlik verip onu mesajını iletmekle g&ouml;revlendirdiği zaman ger&ccedil;ekleşmiştir. Ben o zaman&nbsp; Peygamber&rsquo;in evinde bulunan en k&uuml;&ccedil;&uuml;k ferttim, O&rsquo;na evinde hizmet ederdim... Bir g&uuml;n Hz. Muhammed Abdul&nbsp; Muttalip oğullarının k&uuml;&ccedil;&uuml;ğ&uuml;nden b&uuml;y&uuml;ğ&uuml;ne dek hepsini&nbsp; &ccedil;ağırıp, Allah&rsquo;ın birliğine ve kendisinin peygamber olduğuna şehadet etmelerini istedi; ama onlar direndiler; inatlaşıp inkar ettiler ve başkaları gibi onu yalnız bırakıp gittiler. &Ccedil;&uuml;nk&uuml; bu onlara &ccedil;ok ağır gelmiş kalpleri bir t&uuml;rl&uuml; buna razı olmuyor ve akıllarına sığdıramıyorlardı. Ama ben tek başıma onun davetini şeksiz ş&uuml;phesiz hemen kabul ettim. Bu kararımda başıma gelebilecek hi&ccedil;bir şeyden hatta &ouml;l&uuml;mden bile korkmadım. Bu olaydan sonra &uuml;&ccedil; sene boyunca yery&uuml;z&uuml;nde peygambere ve onun getirdiklerine iman edip, namaz kılan sadece ben ve Hz. Hatice idi. Allah ona rahmet etsin.&rdquo;</p>\n\n<p>\n	Sonra ashabına d&ouml;nerek:</p>\n\n<p>\n	&ldquo;Bu s&ouml;ylediklerim doğru değil mi?&rdquo; diye sordu.</p>\n\n<p>\n	Ashap da hepsi bir ağızdan: &ldquo;Doğrudur Ey M&uuml;minlerin Emiri,&rdquo; dediler.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Hz. Ali <em>(Allah&#39;ın selamı ona olsun)</em> ş&ouml;yle devam etti: İmtihanların ikincisine gelince, Kureyş Peygamberi &ouml;ld&uuml;rmek i&ccedil;in devamlı hilelere baş vurup hayaller kurmakta idi. Sonunda <em>Dar-un Nadve</em>&rsquo;de toplandılar, İblis de <em>E&rsquo;ver-i Segif</em> kılığında onlara karıştı ve elinden geleni ardına koymayıp, onların dağınık g&ouml;r&uuml;şlerini birleştirip, ortak bir karar almalarını sağladı. Kureyş, her kabileden&nbsp; bir kişi se&ccedil;erek, bu kişilerin hep birden Peygamber&rsquo;i evinde uyurken &ouml;ld&uuml;rmesine karar aldı. B&ouml;ylece Peygamber&rsquo;in kabilesi Beni Haşim b&uuml;t&uuml;n kabilelerle savaşıp intikam alamayacağı i&ccedil;in susmak zorunda kalacak ve Peygamber&rsquo;in kanı heder olacaktı. Ama vahiy meleği Cebrail nazil olup onların bu planlarını ve planı uygulamak i&ccedil;in kararlaştırdıkları geceyi ve saati Peygamber&rsquo;e haber verdi ve o gece şehri terk ederek mağaraya doğru haraket etmesini s&ouml;yledi. Hz. Peygamber beni bu tertipten haberdar edip, o gece kendi yatağında yatmamı ve onu canımla korumamı emretti. Ve ben Hz. Peygamber&rsquo;in emrine teslim olup bu emri derhal sevin&ccedil;le kabul ettim ve Peygamberi korumak uğruna &ouml;l&uuml;m yatağında yatmaya razı oldum. Ve Peygamber Allah&rsquo;ın emriyle hicret edip gitti, ben de onun yatağında yattım.</p>\n\n<p>\n	Derken Kureyşliler, Peygamber&rsquo;i &ouml;ld&uuml;recekleri inancıyla eve geldiler; ev de onlarla baş başa kaldığımda, doğruldum ve kılıcımla onları kendi canımdan defettim.&rdquo;</p>\n\n<p>\n	Sonra ashabına y&ouml;nelerek: &ldquo;S&ouml;ylediklerim doğru değil mi?&rdquo; dedi.</p>\n\n<p>\n	Ashap da: &ldquo;Doğrudur ey M&uuml;minlerin Emiri,&rdquo; dediler.</p>\n\n<p>\n	Ama o imtihanların &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ş&ouml;yledir: Bedir g&uuml;n&uuml; Kureyş&rsquo;in pehlivanlarından Rebie&rsquo;nin oğulları Utbe ve Şeybe ve Utbe&rsquo;nin oğlu Velid meydana gelip savaşmak i&ccedil;in er istediler. Hi&ccedil; kimse onlara karşı koymaya cesaret edemedi. Sonra Hz. Peygamber beni meydana g&ouml;nderdi. Oysa ashap, yaşta benden daha b&uuml;y&uuml;k, savaşta benden daha tecr&uuml;beliydiler. O g&uuml;n Kureyş&rsquo;in b&uuml;y&uuml;klerini &ouml;ld&uuml;r&uuml;p bir&ccedil;ok esir aldığım gibi, Allah benim elimle Velid&rsquo;i de&nbsp; Şeybe&rsquo;yi de katletti. O g&uuml;n benim yaptığım iş herkesin yaptığından daha fazlaydı. Amcamın oğlu Ubey bin Hers o g&uuml;n şehit oldu Allah ona rahmet etsin.&rdquo;</p>\n\n<p>\n	Sonra ashabına y&ouml;nelerek: &ldquo;Anlattıklarım doğru değil mi&rdquo; dedi. Onlar da. Doğrudur ey M&uuml;minerin Emiri dediler.&nbsp;</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<em>Hz. Ali (Allah&#39;ın selamı ona olsun), Nehrevan savaşında d&ouml;nd&uuml;kten sonra, &ldquo;Yahudilerin lideri&rdquo; konumunda olan bir Yahudi Haham Kufe Mescidinde Hz. Ali huzuruna geldi; ve &ldquo;Ey M&uuml;minlerin Emiri sana bazı sorular sormak istiyorum; ama bunları ancak Peygamberler ve peygamberlerin&nbsp; vasileri cevaplayabilir,&rdquo; dedi. </em></p>\n\n<p style=\"margin-left:70.8pt;\">\n	<em>Hz. Ali (Allah&#39;ın selamı ona olsun) &ldquo;Ey Musev&icirc; kardeş istediğin her şeyi sorabilirsiniz&rdquo; dedi </em></p>\n\n<p style=\"margin-left:70.8pt;\">\n	<em>Bunun &uuml;zerine Yahudi lider, &ldquo;Peygamberlerin vasilerinin Allah tarafından b&uuml;y&uuml;k imtihanlara tabi tutulduğunu ve Hz. Ali hakknda bu imtihanların ne olduğunu sordu. Bu soru &uuml;zerine Hz. Ali, Peygamber (s.a.a)&rsquo;in d&ouml;neminde karşılaştığı imtihanları anlatmaya başladı ve ş&ouml;yle devam etti.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-Ama onların d&ouml;rd&uuml;nc&uuml;s&uuml; ey Yahudi kardeş; Mekke halkı, Bedir yenilgisinden sonra &ouml;l&uuml;lerinin intikamını almak i&ccedil;in b&uuml;t&uuml;n Arap kabilelerini ve Kureyş kabilesini bize karşı kışkırttı, b&ouml;ylece en son kişilerine kadar bize saldırmak i&ccedil;in silahla kuşandılar. Cebrail, Peygamber&#39;e nazil olup olup biteni ona haber verdi ve Peygamber kendi askeri g&uuml;c&uuml;n&uuml; hazırlayıp Medine&#39;den Uhud Dağı&#39;na doğru hareket etti ve Uhud Dağı&#39;nın yanında konakladı, derken m&uuml;şrikler de geldiler ve savaş başladı, sonunda bize arkadan saldırdılar, M&uuml;sl&uuml;man&#39;lardan bir &ccedil;oğunu &ouml;ld&uuml;rd&uuml;ler. Sağ kalan Muhacir ve Ensar yenilgiyi kabul edip ka&ccedil;tılar. Sadece ben Resul-i Ekrem (s.a.a)&#39;in yanında kaldım ve onu savundum. O savaşta yetmişten &ccedil;ok yara aldım, bunlar da yerleri.</p>\n\n<p>\n	Sonra Ali (a.s) Uhud Savaşı&#39;nda aldığı yaraların izlerini g&ouml;sterdi ve ş&ouml;yle dedi:</p>\n\n<p>\n	- O g&uuml;n İslam&#39;a hizmet etmeye muvaffak oldum, sevabını da Allah&#39;tan niyaz etmekteyim.</p>\n\n<p>\n	Sonra ashabına d&ouml;nerek:</p>\n\n<p>\n	- S&ouml;ylediklerim doğru değil mi? dedi.</p>\n\n<p>\n	Ashabın hepsi:</p>\n\n<p>\n	- Doğrudur, ey m&uuml;minlerin emiri, dediler.</p>\n\n<p>\n	- Ama onların beşincisi ey Yahudi Kardeş: Uhud Savaşı&#39;ndan &ccedil;ok ge&ccedil;memişti ki Kureyş, Arap kabilelerini tekrar topladı. Onlar, Medine&#39;ye gelerek Peygamber&#39;i ve yakınlarını &ouml;ld&uuml;rmeden geri d&ouml;nmemeye karar verdiler. Medine&#39;ye doğru yola &ccedil;ıktılar. Ama bu sefer daha şiddetli ve kudretli ve daha fazla silahla geldiler. Zafere ulaşacaklarına emin bir şekilde Medine&#39;ye geldiler. Cebrail (a.s) Peygamber&#39;e onların geliş haberini vermiş, Peygamber de Muhacir ve Ensar&#39;la Medine&#39;nin etrafında &ccedil;ukurlar kazarak kendilerini savunmaya hazırlamıştı. D&uuml;şmanlar &ccedil;ukurların kenarında konakladılar ve bizi muhasara ettiler. Kibir ve gururla karşımızda g&ouml;steriş yapıp bizi tehdit etmekte idiler. Allah Resul&uuml; onları hakka davet edip akrabalık bağını hatırlattı. Ama onlar kabul etmedikleri gibi daha da azgınlaştılar. O g&uuml;n Arab&#39;ın ve Kureyş&#39;in pehlivanı Amr bin Abd&#39;u-Ved idi. O, kendini g&uuml;&ccedil;l&uuml; ve bizi de &ccedil;ok zayıf g&ouml;r&uuml;yordu. Kudurmuş deve gibi bağırıyor, d&ouml;v&uuml;şmeye er istiyordu. Reciz okuyor, eğilip kalkıyor, kılıcını &ccedil;ekip sallıyordu. Hi&ccedil; kimse onun karşısına &ccedil;ıkmaya cesaret etmiyordu. Ve hi&ccedil; kimse kendisini onunla savaşacak kadar g&uuml;&ccedil;l&uuml; g&ouml;rm&uuml;yordu. Onu savaştan vazge&ccedil;irmek m&uuml;mk&uuml;n değildi. &Ccedil;&uuml;nk&uuml; o, basiretsiz ve hi&ccedil;bir kurala bağlı olmayan bir şahıstı. (Korku ve dehşetin b&uuml;t&uuml;n kalpleri sardığı bir zamanda) Allah Resul&uuml; beni meydana g&ouml;ndermek i&ccedil;in &ccedil;ağırdı. Kendi m&uuml;barek eliyle başıma imame (sarık) koydu, bu kılıcı (Z&uuml;lfikar&#39;ı) verdi. Ve ben meydana doğru yola koyuldum. Medine şehri dehşete d&ouml;n&uuml;şm&uuml;şt&uuml;. M&uuml;sl&uuml;manlar &uuml;mitsiz bir şekilde arkamdan bakıp Amr&#39;ın galip gelmesinden korkuyorlar, kadınlar arkamdan g&ouml;zyaşı d&ouml;k&uuml;yorlardı. Ama Allah-u Teala onu benim elimle &ouml;ld&uuml;rd&uuml;. Oysaki Arap&#39;lar Amr&#39;ın galip geleceğinden eminlerdi. Amr o g&uuml;n başıma kılıcıyla bir yara vurdu ki, izi şimdi de belli, bak!</p>\n\n<p>\n	Ve İmam (a.s) m&uuml;barek elleriyle bu gazilik nişanını g&ouml;sterdi, sonra devam etti:</p>\n\n<p>\n	- Bundan sonra Arap&#39;ların ve Kureyş&#39;in &uuml;mitleri suya d&uuml;şt&uuml; ve Allah-u Teala onları bozguna uğrattı. Sonra b&ouml;l&uuml;k p&ouml;r&ccedil;&uuml;k evlerine geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Sonra ashabına:</p>\n\n<p>\n	- Doğru s&ouml;ylemedim mi? diye sordu.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	- Doğru s&ouml;yledin, ey m&uuml;minlerin emiri! diye cevap verdiler.</p>\n\n<p>\n	İmam (a.s) devam etti:</p>\n\n<p>\n	- Ama onların altıncısı ey Yahudi kardeş: Biz Allah Resul&uuml; ile beraber senin dostlarının şehrine (Hayber&#39;e) gittik. Orada Yahudi pehlivanlarıyla ve diğer yerlerden onlara yardım i&ccedil;in gelen savaş&ccedil;ılarla cesurca savaştık. D&uuml;şmanımızın s&uuml;varileri ve piyadeleri m&uuml;kemmel bir şekilde silahla kuşanmış, karşımızda dağ gibi durmuşlardı. Onlar daha iyi ve daha sağlam siperlere sahiptiler. Onların her biri meydana gelerek savaşmaya rakip istiyordu. Benim dostlarımdan meydana gidenlerin hepsi ya şehit oluyor, ya da yenilgiyi kabul edip geri d&ouml;n&uuml;yordu. O g&uuml;n g&ouml;zler korku ve dehşetten yerinden fırlamıştı, herkes kendi canının derdine d&uuml;şm&uuml;şt&uuml;. Tam b&ouml;yle bir zamanda Allah Resul&uuml; beni kızgın savaş meydanına g&ouml;nderdi. Herkesin meydandan ka&ccedil;tığı bir zamanda sağlam adımlarla onlara doğru ilerledim. Karşıma &ccedil;ıkan herkesi silip attım. Bana saldıran her pehlivanı ezip ge&ccedil;tim. Korkusuz bir aslan gibi, onların sımsıkı saflarına saldırıp dağıttım. Sonunda benim karşımda dayanamayıp sağlam kaleleri &quot;Hayber&quot;in i&ccedil;ine ka&ccedil;tılar. O zamanda onların kalesinin kapısını elimle yerinden s&ouml;kt&uuml;m ve kalenin i&ccedil;ine daldım, &ouml;n&uuml;me &ccedil;ıkanı yere serdim ve Hayber Kalesi&#39;ni tek başıma fethettim; Allah-u Teala&#39;dan başka bana yardım eden hi&ccedil; kimse yoktu.</p>\n\n<p>\n	Sonra ashabına:</p>\n\n<p>\n	- Anlattıklarım doğru değil mi? diye sordu.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	- Evet, doğru s&ouml;yledin ey m&uuml;minlerin emiri, dediler.</p>\n\n<p>\n	Hz. Ali (a.s) devam etti:</p>\n\n<p>\n	- Ama yedinci imtihana gelince ey Yahudi kardeş; Allah Resul&uuml; <em>(Allah&#39;ın selamı ona ve pak Ehl-i Beyt&#39;ine olsun)</em>, Mekke&#39;yi fethetmek istiyordu. Ama m&uuml;şrikleri bu fetihten &ouml;nce, son bir kez daha İslam&#39;a ve tevhide davet etmek i&ccedil;in bir mektup yazdı. Bu mektupta onları hem Allah&#39;ın azabından korkutuyor, hem de M&uuml;sl&uuml;man oldukları takdirde affedileceklerine dair s&ouml;z veriyordu. Mektubun sonuna da Tevbe S&ucirc;resi&#39;ni ekledi. Sonra M&uuml;sl&uuml;man&#39;lardan bir kişinin g&ouml;n&uuml;ll&uuml; olarak bu mektubu Mekke&#39;ye g&ouml;t&uuml;r&uuml;p m&uuml;şriklere okumasını istedi. M&uuml;sl&uuml;manlar bu teklif karşısında ağır davranınca, M&uuml;sl&uuml;man&#39;lardan birini &ccedil;ağırıp onu g&ouml;revlendirdi ve Mekke&#39;ye g&ouml;nderdi. Sonra daha o Mekke&#39;ye varmadan Cebrail Peygamber (s.a.a)&#39;in huzuruna gelerek ş&ouml;yle dedi:</p>\n\n<p>\n	- Ey Muhammed! Bu mektubu ya sen, ya da (senden olan) senin ailenden biri g&ouml;t&uuml;rmelidir, başkası olmaz, dedi. Peygamber de beni yanına &ccedil;ağırıp Cebrail&#39;in s&ouml;zlerini bana bildirdi ve bu g&ouml;revi bana teslim etti. Siz Mekke halkını iyi tanıyordunuz, onların hepsi benim kanıma susamıştı. Onlardan her biri, canı ve malı pahasına bile olsa beni par&ccedil;a par&ccedil;a doğramaktan ka&ccedil;ınmazdı. Ama ben bunlara rağmen Peygamber (s.a.a)&#39;in mesajını onlara ilettim, Tevbe S&ucirc;resi&#39;ni onlar i&ccedil;in okudum. Onlar da tehdit ve &ouml;fkeyle karşılık verdiler.</p>\n\n<p>\n	İmam sonra ashabına d&ouml;nerek:</p>\n\n<p>\n	- S&ouml;ylediklerim doğru değil mi? diye sordu.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	- Evet, doğrudur ey m&uuml;minlerin emiri, dediler.</p>\n\n<p>\n	Hz. Ali (a.s) Yahudi&#39;ye d&ouml;nerek:</p>\n\n<p>\n	- Ey Yahudi kardeş, bunlar Peygamber yaşadığı s&uuml;resince başımdan ge&ccedil;en imtihanlardır. Allah&#39;ın izni ve yardımıyla hepsinde başarılı oldum. Allah-u Teala bu faziletleri fakat bana mahsus kıldı, bu y&uuml;zden Allah&#39;a minnettarım, dedi.</p>\n\n<p>\n	Hz. Ali (a.s)&#39;ın s&ouml;zlerini dikkatle dinleyen ashap, o hazrete ş&ouml;yle hitap ettiler:</p>\n\n<p>\n	- Ey m&uuml;minlerin emiri! Allah&#39;a ant olsun ki, siz yalnızca doğruyu anlattınız. Ger&ccedil;ekten de sizden daha faziletli birisi yoktur. Allah-u Teala Peygamber ile akrabalık ve kardeşlik şerefini size bağışlamıştır. Peygamber ve sen M&ucirc;sa ve H&acirc;run gibisiniz. H&acirc;run, M&ucirc;sa&#39;nın kardeşi ve vasisi olduğu gibi, sen de Peygamberimiz (s.a.a)&#39;in kardeşi ve vasisisin. Biz Allah katında şehadet ediyoruz ve ger&ccedil;ekten de buna inanıyoruz ki siz, anlattığınız b&uuml;t&uuml;n bu olaylarda, bu zor imtihanlarda korkusuz bir şekilde bir an bile teredd&uuml;t etmeden Peygamberimizin emirlerini yerine getirdiniz. Bu y&uuml;zden Allah-u Teala sizi, herkesten &uuml;st&uuml;n kılmış ve hi&ccedil;bir M&uuml;sl&uuml;man&#39;a nasip olmayacak sevapları size yazmıştır.</p>\n\n<p>\n	Ey m&uuml;minlerin emiri! Bize Peygamber&#39;imizden sonraki imtihanları da anlatın. Biz o imtihanları biliyoruz ve isterseniz teker teker sayabiliriz, ama onları sizin dilinizden dinlemek istiyoruz.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali (a.s) Yahudi&#39;ye:</p>\n\n<p>\n	- Ey Yahudi kardeş! Aziz ve b&uuml;y&uuml;k olan Allah, beni Peygamber&#39;den sonra yine yedi yerde imtihan etti. Bunların hepsinde (kendimi &ouml;vmekten Allah&#39;a sığınırım) sabırlı olarak buldu.</p>\n\n<p>\n	(Birinci imtihan): Ey Yahudi kardeş; Peygamber ile benim aramda &ccedil;ok kuvvetli duygular vardı. Ben ona &ccedil;ocukluğumdan beri bağlanmıştım, o benim sırdaşım, yoldaşım, her şeyimdi. &Ccedil;&uuml;nk&uuml; Peygamber beni kendi yanında b&uuml;y&uuml;tm&uuml;ş, bana sığınabileceğim sıcak bir kucak a&ccedil;mıştı. Beni yetimlikten kurtarmış ve desteklemişti. Bu maddi faydalardan başka, manevi y&ouml;nden de ondan &ccedil;ok istifade ettim. Onun bereketli v&uuml;cudu sayesinde Allah katında y&uuml;ksek derecelere ulaştım. Bu y&uuml;zden aramızda şiddetli bir muhabbet bağı oluşmuştur. Peygamber vefat ettiği zaman, &ouml;ylesine ağır bir gam ve keder &uuml;zerimize &ccedil;&ouml;kt&uuml; ki, eğer dağlara inseydi dağlar bu gam ve keder altında un ufak olurlardı. Bu b&uuml;y&uuml;k musibet y&uuml;z&uuml;nden ailemden bazıları feryatlar edip sabır ve takatlerini kaybetmişlerdi. Abd&#39;ul-Muttalib ailesinden olmayanlar ya bizleri sabra davet ediyor, ya da g&ouml;zyaşı ve feryatlarla bize katılıyorlardı. &Ccedil;&uuml;nk&uuml; Allah&#39;ın habibi Muhammed <em>(Allah&#39;ın selamı ona ve pak Ehl-i Beyt&#39;ine olsun)</em> artık bizim aramızda değildi.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k yasta yalnızca ben, ona olan muhabbetime rağmen sabırlı davranıp kendime h&acirc;kim oldum ve boynuma konulmuş ağır g&ouml;revi yerine getirmeye &ccedil;alıştım. Gam ve keder dolu y&uuml;reğimle Peygamber&#39;e gus&uuml;l verip hanut ve kefen ettim. Sonra onun namazını kılıp toprağa verdim. Sonra Kur&#39;an&#39;ı toplamaya başladım. Ne g&ouml;zyaşlarım beni bu işten alıkoydu, ne de musibetin b&uuml;y&uuml;kl&uuml;ğ&uuml;. Ve vazifemi yerine getirdim. Boynumda olan hakkı sabırla eda ettim.</p>\n\n<p>\n	Sonra ashabına:</p>\n\n<p>\n	- Anlattıklarım doğru değil mi? diye sordu.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	- Doğru s&ouml;yledin ey m&uuml;minlerin emiri, dediler.</p>\n\n<p>\n	(İkinci imtihan): Hz. Ali (a.s) devam etti:</p>\n\n<p>\n	- Ey Yahudi kardeş! Allah Resul&uuml; vefatından &ouml;nce &uuml;mmetin hilafetini bana teslim etti. Yanındaki herkesten, bana itaat etmeleri ve emirlerime boyun eğmelerine dair s&ouml;z ve biat aldı. Sonra bu konunun herkese bildirilmesi i&ccedil;in emir verdi. Ben, Allah Resul&uuml; hayattayken onun emirlerini yerine getirdim. Bir yolculuğa &ccedil;ıktığımda yanımdakilerin komutanı bendim.</p>\n\n<p>\n	Allah Resul&uuml; &ouml;l&uuml;m yatağında iken, on yedi yaşındaki Usame bin Zeyd komutasında b&uuml;y&uuml;k bir ordu oluşturuldu. B&uuml;t&uuml;n Arap&#39;ları, Ovs ve Hazre&ccedil; kabilelerini ve bana ettiği biati bozabilecek, ya da benim karşımda dayanacak herkesi bu orduya katılmakla g&ouml;revlendirdi. Hatta Muhacirleri, Ensarı ve zayıf imanlı M&uuml;sl&uuml;man&#39;ları, a&ccedil;ıkg&ouml;z m&uuml;nafıkları, hepsini Usame&#39;nin emri altında topladı. B&ouml;ylece, &ouml;l&uuml;m anında başucunda birka&ccedil; salim insanın olmasını, onun yanında k&ouml;t&uuml; s&ouml;zler konuşulmamasını ve &ouml;l&uuml;m&uuml;nden sonra hilafet ve imamette benimle tartışacak birilerinin olmamasını umuyordu. Peygamber&#39;in &uuml;mmetine son emir ve tavsiyesi, herkesin en kısa zamanda Usame&#39;nin ordusuna katılarak ordunun derhal hareket etmesi ve hi&ccedil; kimsenin, ne şartlarda olursa olsun, bu ordudan ayrılmasına hakkı olmadığını bildirmesiydi.</p>\n\n<p>\n	Ama Peygamber&#39;in emirlerine rağmen bir grup bu orduya katılmadılar ve bir grup da vefatından sonra, ordudaki yerlerin terk ettiler. Allah Resul&uuml;&#39;n&uuml;n emirlerini ayaklar altına aldılar. Komutanlarını yalnız bırakıp atlarıyla d&ouml;rtnala, aceleyle geri d&ouml;nd&uuml;ler. Allah ve Resul&uuml;&#39;ne ettikleri biati, verdikleri s&ouml;z&uuml; hemen bozmak i&ccedil;in aceleyle d&ouml;nd&uuml;ler. Sonunda da başardılar; &ccedil;ıkarttıkları kargaşada, biz Abd&#39;ul-Muttalib&#39;den bir kişiyle bile g&ouml;r&uuml;şmeden, konuşmadan, hatta boyunlarındaki biatimi kaldırmamı istemeden, halktan zorla kendilerine biat aldılar. Bir oldu-bittiye getirip, yapacaklarını yaptılar. B&uuml;t&uuml;n bu zamanda ben Allah Resul&uuml;&#39;n&uuml;n defin işleriyle uğraşıyordum. Benim g&ouml;z&uuml;mde o anda o işten daha &ouml;nemli bir şey yoktu. Bu y&uuml;zden ben Resulullah&#39;ın defin işleriyle uğraşırken onlar fırsatı ganimet bilip plan &ccedil;izip uyguladılar.</p>\n\n<p>\n	Ey Yahudi kardeş! O anda b&ouml;yle b&uuml;y&uuml;k bir musibetten, Allah Resul&uuml;n&uuml;n vefatından sonra bana bu şekilde davranılmasına rağmen, ben sabrımı kaybetmedim. B&uuml;t&uuml;n olup biten karşısında sabrettim ve sabrettim.</p>\n\n<p>\n	Sonra İmam ashabına:</p>\n\n<p>\n	- S&ouml;ylediklerim doğru değil mi? diye sordu.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	- Evet, doğrudur ey m&uuml;minlerin emiri, dediler.</p>','İmam Ali’nin En Zor İmtihanları','','publish','closed','open','','imam-alinin-en-zor-imtihanlari','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2758',0,'post','',0),(2759,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h6 style=\"text-align: right;\">\n	Muhammed Sadık/Ehli Beyt &Ouml;ğretisi 1-2</h6>\n\n<p>\n	B&uuml;y&uuml;k&nbsp; İslam Peygamberinin&nbsp; hicretinden on yıl ge&ccedil;mekteydi. Bu sure zarfında Hz. Muhammed <em>(Allah&#39;ın selamı ona ve pak Ehli Beyt&#39;ine olsun)</em> ve fedakar ashabının &ccedil;aba ve m&uuml;cadeleleri sayesinde İslam dininin temelleri atılmış ve İslam&rsquo;ın kurtarıcı sesi Arap yarımadasını aşarak uzak b&ouml;lgelere kadar ulaşmıştı. Arap kabilelerinin dağınık durumu d&uuml;zene girmiş; fitneler, kan d&ouml;kmeler, kabileler arası &ccedil;atışmalar ve k&ouml;r bağnazlıklar silinerek yerini İslami kardeşlik ve birlik almıştı. İnsanlar gruplar halinde bu mukaddes dine akın etmeye başlamışlardı.</p>\n\n<p>\n	D&uuml;şmanlara ait olan Hayber kalesi gibi &ouml;nemli bir&ccedil;ok kaleler İslam ordusunun eliyle fethedilmiş ve M&uuml;sl&uuml;manlar g&uuml;nden g&uuml;ne İran ve Roman İmparatorluklarını tehdit eden ağırlık sahibi bir g&uuml;&ccedil; haline gelmişlerdi. Uzun s&uuml;ren &ccedil;aba ve m&uuml;cadele ve on yıl kendi vatanından uzak kaldıktan sonra altmış &uuml;&ccedil; yaşındaki b&uuml;y&uuml;k ilahi lider muhteşem ve mukaddes ilahi bir toplantı&nbsp; olan Hac merasimlerini yerine getirmek i&ccedil;in hazırlığa başlamıştı.</p>\n\n<p>\n	Peygamber&rsquo;in Beytullah&rsquo;a doğru yolculuğa &ccedil;ıkacağı haberi Medine ve Medine&rsquo;nin &ccedil;evresinde olan M&uuml;sl&uuml;manlar i&ccedil;erisinde b&uuml;y&uuml;k bir yankı uyandırmıştı. Bu mukaddes ve tarihi yolculukta Peygamber&rsquo;in yanında olabilmek i&ccedil;in yakın b&ouml;lgelerdeki M&uuml;sl&uuml;manlar Medine&rsquo;ye akın etmeye başlamışlardı. Hicretin onuncu yılı, Zilkade ayının yirmi beşinci g&uuml;n&uuml;yd&uuml;; Medine şehri normal g&uuml;nlerden tamamen farklı bir g&ouml;r&uuml;n&uuml;m i&ccedil;indeydi. Şehrin her tarafında coşku ve heyecan yaşanmaktaydı. Bir&ccedil;ok insan yolculuk hazırlığı yapıyordu; şehrin sokak ve caddelerinde insanlar telaş i&ccedil;indeydiler; kimileri bir an evvel grup ve kafilelerine katılmak i&ccedil;in akrabalarıyla vedalaşıyordu. Kalabalık bir gurup kendi yakınlarını uğurlamak i&ccedil;in evlerinden dışarıya d&ouml;k&uuml;lm&uuml;şlerdi. Bu arada herkesin g&ouml;z&uuml; İslam Peygamberinde idi, O iki temiz giysisiyle yaya olarak ilk kafilelerin &ouml;n&uuml;nde yer almıştı ve onun hareketiyle bu tarihi yolculuk başlamış oldu. Medine&rsquo;den hareket eden kafilelerde yer alanların sayısı bazı tarih&ccedil;ilere g&ouml;re doksan ila y&uuml;z yirmi d&ouml;rt bin kişiye ulaşıyordu.</p>\n\n<p>\n	&nbsp;Medine ile Mekke arası o g&uuml;n&uuml;n şartlarında on g&uuml;nde kat edildi. Yolculuğun beşinci g&uuml;n&uuml;nde <em>Sukya</em> diye bilinen yere varılmıştı. Altıncı g&uuml;n&uuml; ise <em>Ebva</em> b&ouml;lgesine ulaşıldı. Bu b&ouml;lgede Peygamber&rsquo;in emriyle mola verildi. Bu b&ouml;lge Aziz Peygamber&rsquo;in ruhunda derin iz bırakan hatıraları canlandırıyordu. Yıllar &ouml;ncesi gen&ccedil; yaştaki annesini bir yolculuk esnasında bu b&ouml;lgede kaybetmiş ve değerli annesinden ayrılmak zorunda kalmıştı; babası &ccedil;ok &ouml;nceleri vefat eden Muhammed&rsquo;in annesini de kaybetmesi onu k&uuml;&ccedil;&uuml;k yaşta &ouml;ks&uuml;z ve kimsesiz bırakmıştı. İşte gen&ccedil; annenin kaygılar i&ccedil;inde bu &ccedil;&ouml;lde yalnız ve kimsesiz olarak Allah&rsquo;a teslim ettiği Muhammed (s.a.a) &ccedil;ocukluk ve&nbsp; erginlik yıllarını &ccedil;oktan geride bırakmış ve Allah tarafından yery&uuml;z&uuml;n&uuml;n en se&ccedil;kin insanı ve alemlere rahmet peygamberi olarak g&ouml;revlendirilmişti. Peygamber burada biraz daha&nbsp; fazla kalmak, ve annesi Amine&rsquo;nin mezarını doyasıya ziyaret etmek istiyordu. Ancak onun kalbinde en k&uuml;&ccedil;&uuml;k yaştan beri t&uuml;m varlığını kaplayan ve hayatına y&ouml;n veren daha derin bir muhabbet ve aşkı var idi ve o da y&uuml;ce yaratıcıya olan muhabbet ve sevgisi idi. O bu sevgi sonucu insanlığın ulaşamayacağı en y&uuml;ksek zirvelere ulaşmış ve b&uuml;t&uuml;n varlıkların &ouml;vg&uuml;s&uuml;n&uuml; kazanmıştı. Bu y&uuml;zden, ilahi muhabbetin insan hayatındaki en g&uuml;zel cilvelerini taşıyan Ka&rsquo;be&rsquo;ye &ccedil;abuk kavuşmak istiyordu. Bunun i&ccedil;in de buradan bir an evvel ayrılması gerekiyordu. Bu y&uuml;zden ancak bir g&uuml;n bu b&ouml;lgede kalabildi.</p>\n\n<p>\n	&nbsp;Sabah namazında bu b&ouml;lgeye ulaşan kafile aynı g&uuml;n&uuml;n gecesi Mekke&rsquo;ye doğru hareketlerini s&uuml;rd&uuml;rd&uuml;ler ve o gecenin sabahı <em>Cohfe </em>b&ouml;lgesine vardılar. Sonra da <em>Kudeyd</em> ve <em>Gamim</em> menzillerden ge&ccedil;erek Zilhice ayının altıncı g&uuml;n&uuml; bir Cumartesi Mekke&rsquo;ye vardılar. Peygamber, Mekke&rsquo;ye ulaşır ulaşmaz hi&ccedil; ara vermeden Ka&rsquo;be&rsquo;ye doğru hareket edip <em>Beni Şeybe</em> kapısından Mescid&rsquo;ul-Haram&rsquo;a girdi, y&uuml;ce Allah&rsquo;a hamd ve sana ile, Ka&rsquo;benin kurucusu olan atası İbrahim&rsquo;i selam ve &ouml;vg&uuml; ile anarak ve tekbir getirerek Ka&rsquo;beyi yedi defa tavaf etti. Zilhicce ayının 8. g&uuml;n&uuml;ne kadar diğer kafileler de hac amellerini yerine getirmek i&ccedil;in Mekke&rsquo;ye geldiler. Diğer b&ouml;lgelerden gelen kafileler arasında Hz. Ali ve beraberindekiler de Yemen&rsquo;den Mekke&rsquo;ye ulaştılar. Bu ayın 8. g&uuml;n&uuml;nde Mekke o g&uuml;ne kadar tarihinde belki de hi&ccedil; şahit olmadığı b&uuml;y&uuml;k bir kalabalığı kendinde barındırmış oluyordu.</p>\n\n<p>\n	Y&uuml;zbinlere ulaşan insan yığınlarının bir arada Mescid&rsquo;ul Haram ve etrafında toplanışı bir ağızdan <em>Lailahe ill&acirc;llah Muhammed Resulullah</em> demeleri herkesin sade ihram elbisesi giyinerek hep birlikte Ka&rsquo;beyi tavaf etmeleri artık insanlık tarihinde yeni bir &ccedil;ığırın başladığını ve tevhit bayrağının bu merkezde ebediyete kadar dalgalanacağını a&ccedil;ık&ccedil;a g&ouml;steriyordu.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Peygamber&rsquo;in kendi omuzlarındaki ağır y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; en g&uuml;zel şekilde yerine getirdiğini g&ouml;steriyordu. Peygamber fedakarlıklara katlanarak ve &ccedil;ok &ccedil;etin ve engebeli yolları kat ederek ilahi g&ouml;revi en g&uuml;zel şekilde eda etmişti.</p>\n\n<p>\n	Peygamber&rsquo;in tek bir kaygısı vardı, o da İslam&rsquo;ın geleceği. Bu eşsiz kalabalığı karşısında bulan Peygamber İslam&rsquo;ın bekasını sağlamak i&ccedil;in en son vasiyetlerini dile getirmeyi d&uuml;ş&uuml;n&uuml;yordu &ccedil;&uuml;nk&uuml; artık fazla yaşamayacağını ilahi ilmiyle sezmişti. Peygamber bu b&uuml;y&uuml;k kalabalığın &ouml;n&uuml;nde birka&ccedil; defa konuşma yapmış ve halkı İslam dininin emirlerine sımsıkı sarılmaya davet etmişti.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k kalabalığın huzurunda yaptığı bir konuşmasında İslam&rsquo;ı korumak i&ccedil;in &uuml;mmetin gelecekte takip etmesi gereken yol ve stratejiyi a&ccedil;ık&ccedil;a belirlemiştir. Sesin o toplantıya katılanların t&uuml;m&uuml;ne ulaşması i&ccedil;in Rebit b. Umeyye b. Halef tarafından Peygamber&rsquo;in s&ouml;zleri tekrarlanıyordu.</p>\n\n<p>\n	Peygamber o g&uuml;n Mescid&rsquo;ul-Haram&rsquo;da M&uuml;sl&uuml;manlara s&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey insanlar benim&nbsp; bu s&ouml;zlerimi unutmayın, &ccedil;&uuml;nk&uuml; bu yıldan başka artık sizleri burada g&ouml;remeyeceğim. Ey insanlar birbirinizin kanınızı d&ouml;kmek ve birbirinizin malını haksız yere yemeniz&nbsp; haramdır. Sizler Allah&rsquo;ın huzuruna varacaksınız ve yaptıklarınızdan dolayı sorguya &ccedil;ekileceksiniz.</p>\n\n<p>\n	Benim s&ouml;zlerimi iştin ve iyice anlayın ben hak olanı size iletiyorum.</p>\n\n<p>\n	Bilin ki, ben sizin aranızda iki değerli şey bırakıyorum . Bu iki şeye sarılacağınız takdirde asla sapmazsınız. Bu iki şey Allah&rsquo;ın kitabı ve benim &ouml;z yakınlarımdan olan Ehli Beytimdir.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Peygamber&rsquo;in bu konuşmasından sonra h&uuml;z&uuml;n ve &uuml;z&uuml;nt&uuml; Ka&rsquo;be&rsquo;nin etrafını sardı artık herkes biliyordu ki, bu Peygamber&rsquo;in&nbsp; Mekke&rsquo;ye son ziyaretidir ve Peygamber ancak kısa bir s&uuml;re onların arasında kalacaktır. Yani bu ziyaret aziz Peygamber&rsquo;in &ccedil;ok sevdiği Ka&rsquo;be ve &uuml;mmetiyle vedalaşmak zamanı idi. &Uuml;mmetin de Peygamberden ayrılık zamanı... Kalpleri &uuml;z&uuml;nt&uuml; kuşatmış g&ouml;zlerden yaşlar akmaktaydı...</p>\n\n<p>\n	Hac mevsimi yaklaşık bir hafta &ouml;nce sona ermişti. Resulullah (s.a.a), kervanlarla beraber Allah&#39;ın evinden ayrıldı. Bu kervanlar; vadileri ardı-sıra aşarak, &quot;Cuhfe&quot; denen b&ouml;lgeye geldiler. Burada birka&ccedil; &ccedil;&ouml;l ağacının dışında bir şey yoktu. Develerin belli bir d&uuml;zen i&ccedil;inde gitmesi kervancıları uzun ve derin bir d&uuml;ş&uuml;nce alemine s&uuml;r&uuml;klemişti. Peygamber-i Ekrem (s.a.a)&#39;in Ka&#39;be&#39;de yaptığı tavsiyeleri ve &quot;bunun kendisinin son seferi olduğu&quot; s&ouml;zler hen&uuml;z kulaklarda d&ouml;n&uuml;p-duruyordu. Bu hatıra, &ccedil;ehreleri h&uuml;z&uuml;nlere boğmuştu. Bunun yanısıra i&ccedil;lerinden bazıları sadece &ccedil;ocukları ve yakınlarını d&uuml;ş&uuml;n&uuml;yor, bazıları tarihi hesaplar peşlinde koşuyor, bazıları da, Mekke&#39;de aldıkları malları nasıl satacaklarını planlıyordu.</p>\n\n<p>\n	Oysa, Peygamber-i Ekrem (s.a.a) b&uuml;y&uuml;k ve ebedi risaletinden dolayı, b&uuml;t&uuml;n d&uuml;ş&uuml;ncelerin &ouml;tesindeki ufuklara bakıyor, &ccedil;oğusunun menfaat ve isteğiyle uyuşmayan bir konuyu d&uuml;ş&uuml;n&uuml;yordu. Bu d&uuml;ş&uuml;nce, hem kervandakilerin, hem de kendisinden sonra kıyamete kadar s&uuml;recek olan b&uuml;y&uuml;k insanlık kervanının saadetini sağlayacaktı.</p>\n\n<p>\n	O (s.a.a) bereketli &ouml;mr&uuml;n&uuml;n 23 yılını, semav&icirc; kanunları yaymak, insanları fazilete, takvaya davet etmek i&ccedil;in harcamıştı.</p>\n\n<p>\n	İnsanın saadeti i&ccedil;in b&uuml;t&uuml;n genel &ouml;ğretileri vahyin kaynağından alıp, herkesin ulaşabileceği bir duruma getirdi. Bu arada, iftiharla dolu yaşamının sonuna yaklaştığını hissediyordu. Yakında, d&uuml;nyayı aydınlatan varlığının g&uuml;neşi, &ouml;l&uuml;m&uuml;n sisli bulutlarının arkasına giderek g&ouml;zlerden kaybolacaktı. Ama aklı hep kendisinden sonra yerine kimin ge&ccedil;eceği konusu ile meşguld&uuml;. Kendisinden sonra halife olacak insan b&uuml;t&uuml;n bu kanun ve s&uuml;nnetleri korumalı, idare etmeli ve insaniyeti kemal ve kurtuluşa g&ouml;t&uuml;recek rehberlik g&uuml;c&uuml;ne sahip olmalıydı. Kendisinden sonra gelecek olan, en temiz s&uuml;laleden olmalı, ge&ccedil;mişte hi&ccedil;bir şekilde şirke ve g&uuml;naha bulaşmamalı, toplumu nefsan&icirc; isteklerden kurtarma g&ouml;revini yerine getirebilmeli, insanların arasında hak ve adaletle h&uuml;kmedebilmelidir.</p>\n\n<p>\n	Kaynağını ilahi ilimden almış y&uuml;ce bir d&uuml;ş&uuml;nceye, insanları Allah&#39;a ve ahirete y&ouml;neltecek g&uuml;&ccedil;l&uuml; bir ruha ve mantığa sahip olmalıdır. Dini yayacak, &ouml;z İslamı ilerletecek biri olmalıdır. &Ouml;yle biri olmalı ki, O&#39;nu (s.a.a.) aynen yansıtabilmelidir. Temiz ve pak rahimlerde yetişmiş, sefalı bir yapıya sahip ve parlak bir ruhu olmalıdır. Kendisi gibi ger&ccedil;ekleri kabul etmeli, insanları hidayet edebilmelidir.</p>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) rehberliğe kimin layık olduğunu, imamet hırkasının kime daha &ccedil;ok yakıştığını iyi biliyordu. Onu daha &ouml;nceden, her fırsatta, defalarca &uuml;mmetine tanıtmıştı. Ama şimdi M&uuml;sl&uuml;manların b&uuml;y&uuml;k topluluğunun &ouml;n&uuml;nde, bu ger&ccedil;eği yeninden tekrarlamak ve onun imametliği i&ccedil;in M&uuml;sl&uuml;manlardan resmen biat almak istiyordu. Ancak yine de ilahi fermanı bekliyordu. Allah&#39;ın emriyle bu konuyu M&uuml;sl&uuml;manlara a&ccedil;mak i&ccedil;in g&ouml;zlerini vahyin emini Cebrail&#39;in yoluna dikmişti.</p>\n\n<p>\n	&Ouml;nceden de olduğu gibi, bu &ouml;nemli konuda da Allah Teala O&#39;nu (s.a.a) yalnız bırakmayacak, din ağacının bakımı i&ccedil;in tecr&uuml;beli, bilgili ve layık bakıcıyı se&ccedil;ecektir. Y&uuml;ce halifelik makamının da n&uuml;b&uuml;vvet makamı gibi ilahi bir hedef olduğunu biliyordu. Allah Teala hikmeti gereği kimi layık g&ouml;r&uuml;rse halife olarak onu se&ccedil;ecek ve peygamber (s.a.a)&#39;den sonra, M&uuml;sl&uuml;manların imam ve hadilerine karşı g&ouml;revini vahiy nazil ederek belirleyecekti.</p>\n\n<p>\n	Peygamber-i Ekerem (s.a.a) devesinin &uuml;st&uuml;nde, yakıcı sıcağın altında yol alırken y&uuml;ce ve derin d&uuml;ş&uuml;ncelere dalmıştı. G&uuml;n, Zilhicce ayının 18&#39;i &ouml;ğleye doğru idi. &Ccedil;&ouml;l&uuml;n sıcaklığı gittik&ccedil;e şiddetleniyordu. Kervan, zincirleme olarak birka&ccedil; fersah uzunluğunda, birbirlerinin peşi sıra yavaş yavaş ilerliyordu. Mola verecekleri bir yer yoktu. Sadece uzaklarda, birka&ccedil; &ccedil;&ouml;l ağacının g&ouml;lgeleri dikkatleri &ccedil;ekiyordu. Yolcular, bir an &ouml;nce insanı bunaltan bu sıcaktan kurtulmak i&ccedil;in bir yere ulaşmaya &ccedil;alışıyorlardı.</p>\n\n<p>\n	Bir s&uuml;re yol aldıktan sonra, Cuhfe&#39;de, &quot;Kadir-i Hum&quot; denen yere geldiler. Burası, Medine, Mısır ve Iraklıların birbirlerinden ayrıldıkları yerdi. Peygamber (s.a.a) yine kendi d&uuml;ş&uuml;nceleriyle başbaşaydı ve yine g&ouml;zlerini vahyin kaynağına dikmişti. İnsaniyete duyduğu d&uuml;nya dolusu sevgisiyle, sisli ufuklara bakıyor ve doğacak ilahi vahyin nurlarını bekliyordu.</p>\n\n<p>\n	Muhammed (s.a.a)&#39;in bekleyişi uzun s&uuml;rmedi. Allah, habibinin isteğini yerine getirerek, vahiy meleğini g&ouml;nderiyordu.</p>\n\n<p>\n	Birden Peygamberin (s.a.a) &ccedil;ehresi parladı. G&ouml;z kapakları ağırlaşmış, alnından terler akmaya başlamıştı. Ansızın yerinden kalktı. Dudaklarıyla bir şeyler s&ouml;yl&uuml;yordu. Bunlar Resulullah (s.a.a)&#39;in vahiy nazil olduğunda yaşadığı durumlardı. Etrafındakiler bu durumu &ccedil;ok iyi g&ouml;r&uuml;yorlardı.</p>\n\n<p>\n	Bir işaretiyle devesini yatırdılar. Sesi yavaş yavaş y&uuml;kseliyordu. Vahiy meleği Cebrail-i Emin&#39;in getirdiği semav&icirc; nağmeyi kendine &ouml;zg&uuml; bir g&uuml;zellikte okuyordu:</p>\n\n<p>\n	&quot;Ey Peygamber! Bildir, sana rabbinden indirilen emri ve eğer bu tebliği ifa etmezsen O&#39;nun el&ccedil;iliğini yapmamış olursun ve Allah, seni insanlardan korur.&quot;</p>\n\n<p>\n	Vahiy meleği, Allah&#39;ın emriyle Peygamber (s.a.a)&#39;e ş&ouml;yle diyordu: &quot;Hz. Ali (a.s)&#39;ın senden hemen sonraki velayet, imamet ve halifeliğini ve O&#39;na itaat etmenin her M&uuml;sl&uuml;man&#39;a farz olduğu konusunda nazil olan şeyi herkese s&ouml;yle. Dinin y&uuml;ce merkezi, eşsiz şahsiyeti ve senden sonra d&uuml;nya M&uuml;sl&uuml;manlarının tartışmasız rehberi Hz. Ali (a.s)&#39;ı, Allah&#39;ın emriyle insanlara tanıt.&quot;</p>\n\n<p>\n	Peygamber (s.a.a)&#39;in burada durması kervandakileri meraklandırmıştı. İnsanların arap atları ve deve zincirlerinin sesleri birbirine karışmıştı. Her taraftan başlar uzatılmış, herkes:</p>\n\n<p>\n	- Ne oldu? Neden burada durduk?</p>\n\n<p>\n	- Burası mola yeri değil ki?</p>\n\n<p>\n	- Bu sıcak dağın kenarında! Bu susuz &ccedil;&ouml;lde!</p>\n\n<p>\n	- Burada ne yapmak istiyorlar? Ni&ccedil;in durdular.</p>\n\n<p>\n	- Keşke işler &ccedil;abuk bitse de hemen yola &ccedil;ıksak. Belki ileride bir vahaya ulaşır, uygun bir yer buluruz.</p>\n\n<p>\n	- Ne oldu da, alemlere rahmet olan Muhammed bizi burada durdurmak zorunda kaldı?</p>\n\n<p>\n	- Yoksa Allah&#39;tan bir emir mi nazil oldu?</p>\n\n<p>\n	diye birbirlerinden soruyorlardı. G&uuml;neşin sıcaklığıyla kavrulan &ccedil;&ouml;lden sanki ateşler fışkırıyordu.</p>\n\n<p>\n	Burada bir grup ilerilere gitmiş, bir grup da hen&uuml;z durak yerine ulaşmamıştı. Peygamber (s.a.a)&#39;in emriyle &ouml;ndekiler geriye d&ouml;nd&uuml;, arkadan gelenler de bu noktada durduruldular. Toplanma yeri Kadir denen yerdi. Etrafında birka&ccedil; ağacın olduğu bu meşhur vaha yorgun ve sıcaktan bunalmış yolcuları kendisine &ccedil;ekiyordu. Ağa&ccedil;ların latif r&uuml;zgarı bu sıcakta hala esiyordu. Peygamber (s.a.a) işaret ederek oraya gitmelerine engel oldu. Namaz i&ccedil;in herkesin toplanmasını emrediyordu. Ağa&ccedil;ların g&ouml;lgeleri namaz i&ccedil;in iyi bir yerdi. Namaza her y&ouml;nden hazır olmak gerekiyordu. &Ouml;ğle namazının vakti girdiği i&ccedil;in, bir grup ağa&ccedil;ların altındaki taşları, dikenleri, &ccedil;&ouml;pleri temizlemekle g&ouml;revlendirildi.</p>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) &ouml;ğle namazını kadın-erkek olmak &uuml;zere b&uuml;t&uuml;n kervanla beraber kıldı. Namaz bittikten sonra; Allah&#39;ın emriyle durdukları bu yerde, o &ouml;nemli emri tebliğ etmek i&ccedil;in herkesin etrafına toplanmasını istedi.</p>\n\n<p>\n	&Ccedil;ok sıcak bir g&uuml;nd&uuml;. Havanın sıcaklığı &ouml;yle y&uuml;ksek dereceye ulaşmıştı ki, insanlar, elbiselerini başlarının &uuml;zerine &ccedil;ekmiş, c&uuml;bbelerini de ayaklarına sarmışlardı.</p>\n\n<p>\n	Dağın eteğinde y&uuml;ksek bir yerde, develerin kuşamlarından bir minber yaptılar. Peygamber-i Ekrem (s.a.a) oraya &ccedil;ıktığında o b&uuml;y&uuml;k kalabalığı rahat&ccedil;a g&ouml;rebilecekti. Oradakiler de onu (s.a.a) g&ouml;r&uuml;yor ve sesi duyabiliyorlardı. Peygamber (s.a.a.) minberin &uuml;zerine &ccedil;ıktı. Kalabalığa işaretle susmalarını emretti. Bir an herkes sustu. Kimseden &ccedil;ıt &ccedil;ıkmıyordu. Kalabalığı b&uuml;y&uuml;k bir sessizlik almıştı. Kulaklarını d&ouml;rt a&ccedil;mış, merakla rehberlerinin s&ouml;yleyeceklerini bekliyorlardı.</p>\n\n<p>\n	Muhammed (s.a.a) minberde ayakta duruyordu. On binlerce M&uuml;sl&uuml;man&#39;ın g&ouml;zlerinin &ouml;n&uuml;nde s&ouml;zlerine ş&ouml;yle başladı:</p>\n\n<p>\n	&quot;Hamd ve sena Allah&#39;a aittir. ondan yardım istiyoruz. Ona iman getiriyor ve tevekk&uuml;l ediyoruz... Nefsimizin ve amellerimizin k&ouml;t&uuml;l&uuml;klerinden Rabbimize sığınırız. O &ouml;yle bir Allah&#39;tır ki insanı (g&uuml;nahı ve k&ouml;t&uuml; niyetinden dolayı) saptırırsa, kimse onu hidayet edemez. Birini de hidayet ederse, kimse onu saptıramaz. Rahman ve rahim olan Allah&#39;tan başka ilah olmadığına şehadet veriyorum. Ve şehadet veriyorum ki Muhammed, O&#39;nun kulu ve el&ccedil;isidir.</p>\n\n<p>\n	Ey insanlar! Allah-u Teala, her peygamberin bir eceli olduğunu bana bildirmiştir. İlahi davetin yakın olduğunu, habercisinin bana geleceğini biliyorum. Ben sorumluyum, sizlerde sorumlusunuz... Sizden soruyorum: Allah katında benim hakkımda ne diyeceksiniz? Peygamberlik g&ouml;revini yerine getirdim mi? Sizleri doğru yola ve Allah&#39;ın dinine davet ettim mi?&quot;</p>\n\n<p>\n	Herkes bir ağızdan ş&ouml;yle cevap verdiler:</p>\n\n<p>\n	&quot;Biz şehadet veriyoruz ki, ş&uuml;phesiz (dini) tebliğ ettin, nasihat ettin ve &ccedil;ok &ccedil;aba harcadın. Allah sana m&uuml;kafat versin.&quot;</p>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) konuya daha bir a&ccedil;ıklık getirmek ve vurgulamak i&ccedil;in yine sordu:</p>\n\n<p>\n	&quot;Allah&#39;tan başka eşsiz bir ilah olmadığına, Muhammed&#39;in onun kulu ve el&ccedil;isi olduğuna, cennetin, cehennemin, &ouml;l&uuml;m&uuml;n, kıyametin hak ve kesin olduğuna teredd&uuml;ts&uuml;z ve ş&uuml;phe etmeden şehadet veriyor musunuz?&quot;</p>\n\n<p>\n	Herkes yine bir ağızdan:</p>\n\n<p>\n	&quot;Evet, b&uuml;t&uuml;n bunlara şehadet veriyoruz!&quot; diye cevap verdiler.</p>\n\n<p>\n	Bunun &uuml;zerine Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Allah&#39;ım; Şahit ol!&quot;</p>\n\n<p>\n	Sonra ş&ouml;yle sordu: &quot;Hepiniz benim sesimi duyuyor musunuz?&quot; Herkes: &quot;Evet&quot; dedi.</p>\n\n<p>\n	Resulullah s&ouml;zlerine ş&ouml;yle devam etti:</p>\n\n<p>\n	- Bilin! Ben, kıyamet g&uuml;n&uuml; kevser havuzunun başına sizlerden &ouml;nce geleceğim, sonra siz geleceksiniz. O &ouml;yle bir havuzdur ki, kenarında sayısızca kadehler var.</p>\n\n<p>\n	Mademki durum b&ouml;yle; ileride ceza g&uuml;n&uuml; var ve kıyamette peygamberinize kavuşmanız gerekiyor; &ouml;yleyse g&ouml;r&uuml;n aranızda bıraktığım iki değerli şeye karşı nasıl davranacaksınız?</p>\n\n<p>\n	Kalabalığın i&ccedil;inden biri ş&ouml;yle bağırdı:</p>\n\n<p>\n	- Ey Resulullah! O iki değerli şey nelerdir?</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle cevap buyurdu:</p>\n\n<p>\n	- (O iki şeyden biri) Allah&#39;ın kitabı (Kur&#39;an)dır. Bir ucu O&#39;nun elinde, &ouml;teki ucuda sizdedir. &Ouml;yleyse Allah&#39;ın ipine sımsıkı sarılın.</p>\n\n<p>\n	Ve (&Ouml;tekisi) ıtratım ve Ehl-i Beytimdir. Allah bana; bu iki değerli şeyin, kıyamet g&uuml;n&uuml; kevser havuzunun başında bana ulaşıncaya kadar asla birbirinden ayrılmayacaklarını bildirmiştir. Bende aynı şeyi istediğim i&ccedil;in Allah&#39;tan bunu diledim. Bu iki değerli emanete sırt &ccedil;evirmeyin, yoksa helak olursunuz. Onlardan ayrılmayın, yoksa sonunuz hayırlı olmaz.</p>\n\n<p>\n	Resulullah (s.a.a)&#39;ın s&ouml;zleri, Kadir&rsquo;de semavi sesler gibi kalpleri titretiyor, berrak bir su gibi, yanan g&ouml;n&uuml;lleri serinletiyordu.</p>\n\n<p>\n	O arada bir an durdu. G&ouml;zleri etrafına toplanmış o b&uuml;y&uuml;k topluluğu tarıyordu. Sonra y&uuml;ksek sesle Ali (a.s)&#39;ı yanına &ccedil;ağırdı. &Ouml;nce O&#39;nu (a.s) kendisinden bir basamak aşağı oturttu. Ve kalabalığa d&ouml;nerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey M&uuml;sl&uuml;manlar! Cebrail-i Emin şimdiye kadar Allah tarafından &uuml;&ccedil; kere bana şu vahyi getirerek: Senden &ouml;nceki peygamberlerin hepsi kendilerinden sonraki halifelerini tanıttılar. Alemlerin Rabbi olan Allah, bug&uuml;n Ali&#39;nin velayet ve imametini insanlara tebliğ et.&quot; dedi.</p>\n\n<p>\n	Ama... İ&ccedil;inizde munafıklar var ve kalpleri bir olan m&uuml;min ise az olduğu i&ccedil;in, Allah&#39;ın bu emrini tebliğ etme konusunda &uuml;&ccedil; defa &ouml;z&uuml;r getirdim. Sonunda şu ayet nazil oldu:</p>\n\n<p>\n	&quot;Ey Peygamber! Bildir, sana Rabbinden indirilen emri ve eğer bu tebliği ifa etmezsen O&#39;nun el&ccedil;iliğini yapmamış olursun. Ve Allah, seni insanlardan korur.&quot; Bu ayet, sizlere benden sonraki halife, mevla ve emirin bunun - Hz. Ali (a.s)&#39;a işaret ediyor- yani amcam oğlum ve damadım olduğunu s&ouml;ylememi emrediyor.&quot;</p>\n\n<p>\n	Yaşlı Peygamber (s.a.a); o b&uuml;y&uuml;k topluluğun &ouml;n&uuml;nde, bu sıcak g&uuml;nde ve yakıcı &ccedil;&ouml;lde, anlaşılmayan en k&uuml;&ccedil;&uuml;k bir noktanın kalmaması i&ccedil;in Hz. Ali (a.s)&#39;ın elini tutup, havaya kaldırdı. &Ouml;yle ki koltuğunun altı g&ouml;r&uuml;n&uuml;yordu. Sonra s&ouml;zlerine ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;Ey insanlar! Sizden soruyorum: M&uuml;&#39;minlere karşı, hatta kendinize karşı malikiyette daha &uuml;st&uuml;n olan kimdir?&quot;</p>\n\n<p>\n	Herkes yine bir ağızdan ş&ouml;yle cevap verdiler: &quot;Allah ve resulu daha iyi bilir.&quot;</p>\n\n<p>\n	Resulullah yeniden ş&ouml;yle sordu: &quot;Ben sizden daha evla (&uuml;st&uuml;n) değil miyim?&quot;</p>\n\n<p>\n	Kalabalık: &quot;&Ouml;yledir&quot; diye cevap verdi:</p>\n\n<p>\n	Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) ilahi halifelik fermanını oradakilere ilan etti:</p>\n\n<p>\n	&ldquo;Ben kimin mevlasıysam Ali&#39;de onun mevlasıdır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Allah&#39;ım kim ona dost olursa sende onun dostu ol ve kim ona d&uuml;şman olursa, sen de ona d&uuml;şman ol, kim ona yardım ederse, sende ona yardım et ve kim onu yalnız bırakırsa sende onu yalnız bırak. Ali&#39;yi seveni sen de sev. Onunla savaşanı cezalandır. O nereye giderse hakkı onun etrafında d&ouml;nder.</p>\n\n<p>\n	Burada olanlar, olmayanlara bunu bildirsin.&quot;</p>\n\n<p>\n	Resulullah (s.a.a) Hz. Ali (a.s)&#39;ın elini uzun bir s&uuml;re &ouml;ylece havada tuttu. O&#39;nu her y&ouml;n&uuml;yle oradakilere tanıttı. Peygamber (s.a.a) bu konuşmasında 73 kere o topluluğa &quot;Muaşir-un Nas&quot; diye hitap etti. Muaşır me&#39;şer kelimesinden alınmıştır. Me&#39;şer, toplumsal ilişkileri iyi olan, terbiye edilmiş, medeni insanlara denir. Muaşir-un Nas, yani terbiye edilmiş medeni insanlar demektir. Resulullah (s.a.a) bu s&ouml;z&uuml; 73 kere tekrarlayarak, onları Hz. Ali (a.s)&#39;a karşı gelme konusunda korkutuyordu, muhaliflerin ebedi azap ve Allah&#39;ın gazabına d&uuml;&ccedil;ar olacaklarını vurguluyordu. O&nbsp; ş&ouml;yle s&ouml;l&uuml;yordu: Ali&#39;nin peşinden gitmek, M&uuml;sl&uuml;manların b&uuml;y&uuml;kl&uuml;k ve izzetini koruyarak, İslam dininin d&uuml;nyada y&uuml;kselmesini kesinleştirecektir. Yoksa toplumsal bozukluk ve fesad, yanlış metotlar, Kur&#39;an&#39;dan uzaklaşmak ve d&uuml;r&uuml;st eğitimden mahrum olmaktan başka bir şey ele ge&ccedil;meyecektir.</p>\n\n<p>\n	Bu birka&ccedil; saatlik konuşma s&uuml;resi i&ccedil;inde &uuml;mmetin bahanesini elinden alacak her şey s&ouml;ylenmiş, hilafet ve imamet meselesi Allah tarafından insanlara bildirilmişti. Resulullah (s.a.a)&#39;in etrafında toplanan bu insan denizi dağılmadan, vahiy meleği Cebrail-i Emin, Allah&#39;ın g&ouml;nderdiği ayeti O&#39;na (s.a.a) okudu. Peygamber (s.a.a.) de o ayeti ruhları okşayan sesiyle orada bulunanlara okudu:</p>\n\n<p>\n	<strong>&quot;Bug&uuml;n dininizi ikmal ettim, size verdiğim nimetimi tamamladım, size din olarak M&uuml;sl&uuml;manlığı verdim de hoşnud oldum.&quot; </strong>(Maide, 3)</p>\n\n<p>\n	Sonra kalbinin derinliklerinden gelen bir sesle &quot;Allah-u Ekber! Din ikmal oldu, Allah nimetini tamamladı. Rabb&#39;im benim peygamberliğime ve benden sonra Ali&#39;nin halifeliğine hoşnut oldu&quot; diye feryad etti.</p>\n\n<p>\n	Sonra, sayıları 120 bini aşan kalabalığın &ouml;n&uuml;nde, minberden aşağı indi. Orada olan Arap şairlerinden biri ş&ouml;yle diyordu:</p>\n\n<p>\n	Muhammed, minberden inerken &ouml;yle mutlu ve ferahlıydı ki, sanki en &ouml;nemli vazifesini yerine getirmiş, en b&uuml;y&uuml;k ilah&icirc; fermanı tabliğ etmişti.</p>\n\n<p>\n	* * *</p>\n\n<p>\n	B&ouml;ylece, İslam tarihinde yeni bir sayfa a&ccedil;ılmış oldu. &Ccedil;&uuml;nk&uuml; İslam d&uuml;nyasının en &uuml;nl&uuml; şahsiyeti, yani Bedir, Hendek, Hayber... savaşlarının fatihi, Resulullah (s.a.a)&#39;in vefadar ve cesur yaveri, amcasının oğlu, damadı, ilim şehrinin kapısı, onun (s.a.a) ahlakının tam g&ouml;r&uuml;nt&uuml;s&uuml; alemlerin Rabbi olan Allah&#39;ın fermanı, Resul&uuml;n&uuml;n tebliğiyle y&uuml;ce imamet makamına getiriliyor ve Peygamber (s.a.a)&#39;in halifesi oluyordu. Allah&rsquo;ın Resul&uuml; (s.a.a) minber ve mihrabı ona (a.s) devretmişti. O (a.s), Peygamber (s.a.a)&#39;in halifelik k&uuml;rs&uuml;s&uuml;ne oturacak ve M&uuml;sl&uuml;manlara rehber olacak en layık insandı.</p>\n\n<p>\n	Hz. Ali (a.s) artık İslam&#39;ın liderliğine se&ccedil;ildi. ee b&uuml;y&uuml;k bir m&uuml;jde! Ne g&uuml;zel bir se&ccedil;im!</p>\n\n<p>\n	Ali, takvalıların o b&uuml;y&uuml;k &ouml;nderi, Peygamber (s.a.a)&#39;in peşi sıra yavaş yavaş etrafını saran kalabalığın arasından, biat merasimi i&ccedil;in hazırlanan &ccedil;adıra doğru ilerliyordu.</p>\n\n<p>\n	İnsanlar grup grup gelip, ona (a.s) M&uuml;sl&uuml;manların halifesi olarak biat ediyorlardı. Kabile, aşiret ve taife reisleri, muhacir ve ensarın b&uuml;y&uuml;kleri onun (a.s) huzurunda gelip halifeliğini kutluyorlardı; Hz. Ali (a.s) imam ve halife olduğu i&ccedil;in bazıları kendilerini herkesten &ccedil;ok mutlu g&ouml;steriyorlardı. Ebubekir, Talha, Z&uuml;beyr ve &Ouml;mer b. Hattab da tebrik edenlerin arasındaydılar. &Ouml;zellikle Ebubekir ve &Ouml;mer ona (a.s) ş&ouml;yle diyorlardı:</p>\n\n<p>\n	&quot;Ey Ebu Talib&#39;in oğlu! Sen bizim ve her m&uuml;min erkek ve kadının mevlası oldun; m&uuml;barek olsun.&quot;</p>\n\n<p>\n	Haşimi kabilesi ve ashabın ileri gelenlerinden İbn-i Abbas ş&ouml;yle diyor: &quot;Andolsun Allah&#39;a bu biat insanların boynunda sabit oldu.&quot;</p>\n\n<p>\n	Meşhur şairlerden Hassan b. Sabit ş&ouml;yle diyordu:</p>\n\n<p>\n	Ey Kureyş&#39;in b&uuml;y&uuml;kleri! Ben biat ettikten sonra, Peygamberin huzurunda şehadet veriyorum ki Ali&#39;nin velayet ve imametliği kesinleşti.</p>\n\n<p>\n	Sonra Peygamber (s.a.a)&#39;e ş&ouml;yle arzetti: &quot;İzin verin Ali&#39;nin hakkında şiir s&ouml;yleyeyim, siz de duyun.&quot;</p>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) izin verdi. O da bu uğurlu g&uuml;n&uuml;n şerefine şu g&uuml;zel şiirini okudu:</p>\n\n<p>\n	M&uuml;sl&uuml;manların peygamberi, Kadir g&uuml;n&uuml;nde</p>\n\n<p>\n	Y&uuml;ksek sesle herkesi toplanmaya &ccedil;ağırdı</p>\n\n<p>\n	Hayret! Nasıl da sesini kalabalığa ulaştırıyordu.</p>\n\n<p>\n	Vahiy meleği Allah&#39;ın emriyle nazil oldu</p>\n\n<p>\n	Dedi ki, korkma, sen Allah&#39;ın korumasındasın</p>\n\n<p>\n	Allah&#39;ın nazil ettiği velayet işini tebliğ et</p>\n\n<p>\n	O, Kadir vahasının kenarında ayağa kalktı</p>\n\n<p>\n	Ve Ali&#39;nin elini tutarak, havaya kaldırdı</p>\n\n<p>\n	Y&uuml;ksek sesle oradakilerden ş&ouml;yle sordu:</p>\n\n<p>\n	Size, sizden daha &uuml;st&uuml;n olan mevlanız kimdir?</p>\n\n<p>\n	Lideriniz ve kılavuzunuz kimdir?</p>\n\n<p>\n	Orada kimse teredd&uuml;t etmeden dedi ki:</p>\n\n<p>\n	Senin Allah&#39;ın, bizim mevlamızdır</p>\n\n<p>\n	Sen bizim peygamberimiz ve rehberimizsin</p>\n\n<p>\n	Kimse asla sana isyan etmeyecektir.</p>\n\n<p>\n	Senin s&ouml;z&uuml;n&uuml;n dışına &ccedil;ıkmayacaktır</p>\n\n<p>\n	Sonra Ali&#39;ye hitap etti ve dedi ki:</p>\n\n<p>\n	Kalka ve insanların karşısında dur.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; benden sonraki imam ve halife sensin</p>\n\n<p>\n	Ben kimin mevlasıysam, Ali de onun mevlasıdır.</p>\n\n<p>\n	Siz ey M&uuml;sl&uuml;manlar! Ali&#39;ye sadık ve vefadar olun</p>\n\n<p>\n	Ona doğrulukla yardımcı olun, ona yardım edin.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Peygamber (s.a.a), hicretin onuncu yılında Hac amellerini yerine getirmek i&ccedil;in Medine&rsquo;den Mekke&rsquo;ye yolculuk etmiştir. Bu yolculuk Haccet&rsquo;ul Veda (veda haccı) olarak tarih ve hadis kitaplarında kaydedilmiştir. Bu yolculukta Peygamber (s.a.a) Mekke&rsquo;de, Mina&rsquo;da, Arefat&rsquo;ta ve &ouml;zellikle Mekke ve Medine arasında yer alan Gadir-i Hum b&ouml;lgesinde birka&ccedil; kere konuşma yapmış ve son vasiyetlerini &uuml;mmete iletmiştir. Peygamber&rsquo;in bu yolculuğu esnasında yaptığı konuşmalarının muhtevasını Yakubi, kendi tarihinde, Ahmed b. Hanbel M&uuml;sned&rsquo;inde; Siket&rsquo;ul İslam Kuleyni Kafi&rsquo;de; Saduk Menlayehzeruhul Fakıh&rsquo;te;&nbsp; Harrani Tuhef&rsquo;ul Ukul&rsquo;da, ve diğer bir&ccedil;ok b&uuml;y&uuml;k tarih&ccedil;i, m&uuml;haddis ve m&uuml;fessir nakletmişlerdir. Buhari gibi bazı Muhaddisler ise, Ehli Beyt&rsquo;in hak ve faziletlerini gizlemek hususundaki kendi malum tavırları gereği, Peygamber&rsquo;in ya bu tarihi ve &ouml;nemli konuşmalarını nakletmemiş veya naklederken Ehli Beyt&rsquo;le ilgili b&ouml;l&uuml;m&uuml;n&uuml; gizlemişlerdir.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Peygamber-i Ekrem (s.a.a) bu c&uuml;mleyi &uuml;&ccedil; kere tekrarladı. Hanbeli mezhebi İmamı, İmamı Ahmed b. Hanbel Şeyban&icirc;, &quot;M&uuml;sned&quot;de bu c&uuml;mlenin d&ouml;rt kere tekrarlandığını rivayet ediyor. (el-Kadir, c.1, s.11)</p>\n	</div>\n</div>','Son Yolculuk','','publish','closed','open','','son-yolculuk','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2759',0,'post','',0),(2760,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<p align=\"right\">\n	<strong>Abdullah Cevad-i Amuli</strong>/Ehli Beyt &Ouml;ğretisi 2</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Felsefe, &ldquo;var&rdquo; olan bir şeyi tanımak ve onu &ldquo;yok&rdquo;tan ayırt etmektir. Akli evrenbilimine felsefe demektedirler. Biz &ldquo;Ali ve ilahi Felsefe&rdquo; konusunda iki boyutu ele almaya &ccedil;alışacağız: Teorik ilahi felsefe ve pratik ilahi felsefe.</p>\n\n<h2>\n	Ali ve Teorik İlahi Felsefe</h2>\n\n<p>\n	Eğer felsefeyi &ldquo;nesnel/&ouml;zdek alem karşısında insanın ussal alem oluşu&rdquo; diye tefsir edecek olursak Ali (a.s)&rsquo;da ilahi bir filozoftur. &Ccedil;&uuml;nk&uuml; hem alemin yaratılışı hakkında s&ouml;z s&ouml;ylemiş ve hem de alemin sonunu g&ouml;zden ge&ccedil;irip a&ccedil;ıklamaya &ccedil;alışmıştır. Bu konuda o kadar derince s&ouml;z etmektedir ki felsefe aleminde hi&ccedil; kimse b&ouml;ylesine s&ouml;zler edememiştir. Ali (a.s)&rsquo;ı yaratılış, ahiret ve alemin varlık ve yokluğu hakkındaki ilahi ve derin ilmi olduk&ccedil;a geniş ve kapsamlıdır. O, g&ouml;zlerde tam manasıyla basiret sahibi bir filozof olarak tecelli etmektedir. Bizzat Hz. Ali (a.s)&rsquo;ın kendisi varlık aleminin yaratılışı hakkındaki ilmi hususunda ş&ouml;yle buyurmaktadır: &ldquo;Ben g&ouml;rmediğim Rabbe ibadet etmem.&rdquo; Yani ben sadece Allah&rsquo;ı tanımakla kalmadım, ben Rabbimi can g&ouml;z&uuml;mle g&ouml;r&uuml;yorum ve ben asla g&ouml;rmediğim Rabbe ibadet etmedim.</p>\n\n<p>\n	Yine alemin ger&ccedil;eği ve kainatın sonu hakkında da ş&ouml;yle buyurmaktadır: &ldquo;Perdeler kalksa bile yakinimde herhangi bir artış olmaz.&rdquo; İnsanlar ise gaflet uykusundadırlar. &Ouml;l&uuml;mleri gelince uyanırlar. Eğer tabiat aleminin varlıksal perdeleri kenara itilecek olursa yine de Ali (a.s)&rsquo;ı varlığın hakikati ve yaratılış felsefesinin k&uuml;nh&uuml; hususunda yakininde herhangi bir artış olmamaktadır. Zira onun i&ccedil;in zaten hi&ccedil;bir perde ve engel s&ouml;z konusu değildir.</p>\n\n<p>\n	Vahiy, n&uuml;b&uuml;vvet ve risalet hakkında da bu ilahı filozofun ilmi m&uuml;mk&uuml;n olan en &uuml;st d&uuml;zeydedir. Nitekim, bizzat kendisi ş&ouml;yle buyurmuştur: &ldquo;Ben vahyin kokusunu alıyor ve n&uuml;b&uuml;vvet nurunu g&ouml;r&uuml;yorum.&rdquo;</p>\n\n<p>\n	O halde m&uuml;minlerin emiri tanrıbilim, ahiretbilim ve vahiybilimde m&uuml;şahede makamına erişmiş bir hekim ve bir filozoftur. Bizzat Hz. Ali&rsquo;nin kendisi bu &uuml;&ccedil; şuhudu ş&ouml;yle tabir etmiştir: &ldquo;Beni kaybetmeden &ouml;nce sorun; ş&uuml;phesiz ki ben, g&ouml;ğ&uuml;n yollarını yery&uuml;z&uuml;n&uuml;n yollarından daha iyi bilirim.&rdquo; Dolayısıyla İslami felsefeyi, gayb alemini şahadet aleminden daha iyi tanıyan b&ouml;ylesi hikmet sahibinden almak gerekir.</p>\n\n<h2>\n	Alevi D&uuml;ş&uuml;ncesinde Nedensellik İlkesi</h2>\n\n<p>\n	İslami felsefenin temel ilkelerinden biri de nedensellik kanunudur ve hakikatte bu nedensellik kanunu beşeri t&uuml;m d&uuml;ş&uuml;ncelerin ve kanunların temeli konumundadır. Nehc&rsquo;ul Belaga&rsquo;da Seyyid Razi&rsquo;nin (Allah ondan razı olsun) i&ccedil;eriğinin y&uuml;celiğini itiraf ettiği ve &ldquo;bu hutbenin i&ccedil;eriği diğer hutbelerde yoktur&rdquo; dediği bir hutbe vardır. En derin, ilahi felsefe konularıyla dolu olan bu hutbe Allah&rsquo;a hamd ile başlamada ve ş&ouml;yle devam etmektedir:</p>\n\n<p>\n	&ldquo;Bizzat tanınan her şey sonradan yaratılmıştır ve başkasıyla kaim olan her şey maluld&uuml;r/sonu&ccedil;tur.&rdquo; Yani bizzat tanınması m&uuml;mk&uuml;n olan, filozofun husuli/kesbi ilmiyle ve arifin şuhudi ilmiyle tanınan her şey artık yaratıcı olamaz, aksine o bir yaratıktır. İlimle ulaşılabilen her şey (ister burhan ve isterse de irfan yoluyla fark etmez) her şey bir yaratıktır; yaratıcı değil. Zira bizzat fikir, m&uuml;tefekkir ve tefekk&uuml;r&uuml; yaratan ve b&uuml;y&uuml;k Arif Şeb&uuml;steri&rsquo;nin ince tabiriyle &ldquo;cana d&uuml;ş&uuml;nceyi &ouml;ğreten&rdquo; Allah, artık her hangi bir filozofun ilminin erişeceği bir ilah değildir. Eğer arifin şuhudu varsa şahid ve şuhudu da bizzat O yaratmıştır. Şahidi yaratan asla ona meşhut olmaz. &ldquo;bizzat bilinen her şey yaratıktır.&rdquo; Bu y&uuml;zden Allah&rsquo;ı ilimle değil, ayetleriyle tanımak gerekir. &ldquo;Allah sizleri nefsinden sakındırır.&rdquo; Yine &ldquo;başkasıyla kaim olan her şey maluld&uuml;r/sonu&ccedil;tur.&rdquo; Yani bir nedeni vardır. Bu şey ister maddede var olan bir suret, ister &ldquo;konu&rdquo;da olan bir ilinek ve isterse de bedenle varolan bir nefis olsun hi&ccedil; fark etmez. Kendinden başkasına dayanan her şeyin mutlaka bir nedeni vardır. Bu şey, maddi, bağımlı ve maddeye bulaşmış bir varlık ise hem hazırlayıcı ve hem de faili/yapan bir nedene sahiptir. Ama eğer bu şey soyut bir şey ise yani maddeye aidiyeti yok ise ve sadece faili bir ilke dayanıyorsa yani, hululi kıyamı değil de suduri kıyamı var ise, o da hakeza maluld&uuml;r, yani, nedeni vardır. &ldquo;başkası ile kaim olan her şey maluld&uuml;r; bir nedeni vardır.&rdquo;</p>\n\n<p>\n	Yukarıda Nehc&rsquo;ul Belağa&rsquo;dan naklettiğimiz bu nedensellik ilkesi varlık alemini bir neden-sonu&ccedil; ilişkiler yumağı olarak kabul etmektedir. Dolayısıyla hem baht ve şansa inananların tesad&uuml;f&uuml;n&uuml; nefyetmekte,&nbsp; hem bazı batılı bilginlerin kabul ettiği tedai/&ccedil;ağrışım ş&uuml;phesini reddetmekte ve hem de Eş&rsquo;arilerin &ldquo;adet cari oldu&rdquo; inancını iptal etmektedir. Zira nedensellik bu &uuml;&ccedil; ekolden hi&ccedil; biriyle uyuşmamaktadır. Dolayısıyla varlığı, zatının aynısı olmayan her varlık, bir nedene muhta&ccedil;tır. Başkasına ne hululi ve ne de suduri bir aidiyeti olmayan, salt varlık olan varlık ise b&uuml;t&uuml;n sonu&ccedil;ların nedenidir. &ldquo;Allah-u Teala &ldquo;k&uuml;l&rdquo;d&uuml;r, (t&uuml;mel bir ger&ccedil;ektir.) ve her şey O&rsquo;nun sonu&ccedil;larıdır.&rdquo;</p>\n\n<p>\n	Hz. Ali bu t&uuml;mel nedensellik ilkesini başka bir hutbede de beyan etmekte ve nedensellik nizamını ink&acirc;r eden m&uuml;lhitlerin hi&ccedil;bir delilinin olmadığını ve s&ouml;zlerinin hi&ccedil;bir dayanağının bulunmadığını g&ouml;stermektedir.</p>\n\n<p>\n	Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Alemi mukadder/tedbir edeni inkar edenler ve varlık aleminin m&uuml;debbirini/idare edenini reddedenler ne de k&ouml;t&uuml;d&uuml;rler. Onlar; insanın hi&ccedil;bir ekincinin ekmediği bir ekin olduğunu mu sanıyorlar?&rdquo;&nbsp; hakeza; &ldquo;Acaba, akıl sahipleri i&ccedil;in mimarsız bir bina ve canisiz bir cinayet d&uuml;ş&uuml;n&uuml;lebilir mi?&rdquo;</p>\n\n<p>\n	&nbsp;Hz. Ali&rsquo;nin bu s&ouml;zleri t&uuml;mel nedensellik kanunu temsil etmektedir.</p>\n\n<p>\n	Usul-i Kafi, Kitab&rsquo;ul H&uuml;ccet&rsquo;te bu anlamın beyanında İmam Sadık (a.s)&rsquo;dan ş&ouml;yle bir rivayet nakledilmiştir: &ldquo;Allah t&uuml;m her şeyi bir sebeple cari kılmıştır. Her sebebe bir a&ccedil;ıklama, her a&ccedil;ıklamaya bir ilim ve her ilme bir kapı karar kılmıştır. O kapıyı tanıyan Allah&rsquo;ı tanımış ve o kapıyı inkar eden de Allah&rsquo;ı inkar etmiştir ve bizler o kapıyız.&rdquo;</p>\n\n<p>\n	O halde; varlık ve yaratılış alemi bu ilahi filozofa g&ouml;re nedensellik esasına dayalı bir alemdir ve bu alemde Allah bir neden; diğer varlıklar ise birer sonu&ccedil;tur.</p>\n\n<p>\n	Ama Allah bu alemi nasıl yarattı? Allah&rsquo;ın yaratışı, maddeleri harekete ge&ccedil;irmek midir? Yoksa madde ve hareketi yaratış mıdır?</p>\n\n<h2>\n	Allah-u Teala&rsquo;nın Failiyet Niteliği</h2>\n\n<p>\n	Buraya kadar da anlaşıldığı &uuml;zere Ali (a.s)&rsquo;ın ilahi felsefesinde bu evren nedensellik ilişkisine dayalı bir evrendir ve Allah kendinden başka her şeyin nedenidir. Acaba Ali (a.s)&rsquo;ın s&ouml;z konusu ettiği bu nedensellik, diyalektik esasına dayalı bir nedensellik midir? Yoksa; ilahi felsefenin y&uuml;ce zirvesinde s&ouml;z&uuml; edilen nedensellik midir?</p>\n\n<p>\n	Allah-u Teala&rsquo;nın faaliyet t&uuml;r&uuml; nasıldır? Allah&rsquo;ın işi &ldquo;hareket&rdquo; ile birlikte midir? Yoksa hareket y&uuml;ce makamından uzak mıdır? Hz Ali (a.s) bu sorulara b&uuml;y&uuml;k bir dikkat ve derinlikle cevap vermektedir ki; &ldquo;Ne zatı hareket eder ve ne de zatının aynısı olan zat-i sıfatları harekette bulunur.&rdquo;</p>\n\n<p>\n	Nehc&rsquo;ul Belağa&rsquo;da genelde bir &ccedil;ok hutbelerde ve &ouml;zellikle de s&ouml;z konusu olan 186. Hutbede Hz. Ali ş&ouml;yle buyurmaktadır: &ldquo;Allah faildir; hareket olmaksızın.&quot; Yani Allah ne fikri hareket ve ne de bedensel hareketle nitelendirilemeyecek bir failliğe sahip bir faildir. Allah&rsquo;ın failiyeti ne nefsi hareket ile i&ccedil; i&ccedil;e olan m&uuml;tefekkir insana benzer ve ne de işlemesi i&ccedil;in organ ve ara&ccedil;ların hareketiyle ara&ccedil; ve aletlere muhta&ccedil; olan diğer maddi varlıkların failiyetine benzer. &ldquo;Allah faildir; hareket ve aletten yararlanma anlamında değil.&rdquo;</p>\n\n<p>\n	Hazret hutbenin devamında ş&ouml;yle buyurmuştur: &ldquo;Allah da s&uuml;kun ve hareket cari olmaz&rdquo; (228. Hutbenin devami) Allah Teala &ldquo;Hareket kanununa&rdquo; mahkum değildir. Allah&rsquo;ın ne hareketi ve ne de s&uuml;kunu vardır. Zira bu her ikisinin mahzeni de maddedir. Allah; maddeyi yaratan, &ldquo;sabit&rdquo; bir varlıktır; ne sakindir ve ne de hareketli; &ldquo;kendisinin cari kıldığı kendisine cari olur mu? Kendisinin başlattığı kendisine d&ouml;ner mi? Allah&rsquo;ın yarattığı kanun, kendisine h&uuml;kmedebilir mi?</p>\n\n<h2>\n	Hz. Ali&rsquo;ye G&ouml;re Tanrıbilim</h2>\n\n<p>\n	Ali (a.s)&rsquo;ın felsefesi salt ilahi bir felsefedir. Dolayısıyla diyalektik ve diğer maddi g&ouml;r&uuml;şler bu değerli ve ilahi şahsiyetin d&uuml;ş&uuml;nce ufuklarına y&uuml;kselemez.</p>\n\n<p>\n	O, Allah hakkında, &ouml;yle bir &ldquo;zat&rdquo; ispat etmektedir ki aynı ispatla b&uuml;t&uuml;n zati sıfatları da beyan etmektedir. Hz. Ali ş&ouml;yle buyurmaktadır: &ldquo;Allah&rsquo;ın k&uuml;nh&uuml;ne ermek m&uuml;mk&uuml;n değildir. Zira m&uuml;tefekkir, fikir ve tefekk&uuml;r hep onun mukaddes zatının nurundan v&uuml;cuda gelmiş şeylerdir. Allah&rsquo;ın feyzi hepsine v&uuml;cut vermiştir. Ancak buna rağmen a&ccedil;ık&ccedil;a ş&ouml;yle denilebilir ki: &ldquo;O&rsquo;nun bir benzeri yoktur.&rdquo;</p>\n\n<p>\n	Yaratıcı ile yaratığın irtibat şekli ve yaratıcıyı yaratıkları vasıtasıyla tanıma niteliği hakkında ise ş&ouml;yle buyurmaktadır: &ldquo;Allah her şeydedir; karışmaksızın.&rdquo; Yani o her şeyin i&ccedil;indedir, onlara karışmaksızın. Dolayısıyla kendini Allah&rsquo;tan hari&ccedil; g&ouml;ren ve sonra da Allah&rsquo;ın zatı hakkında tefekk&uuml;r eden m&uuml;tefekkir biri bulunabilir mi? Hz. Ali (a.s) her m&uuml;tefekkiri tefekk&uuml;r&uuml;yle, kıyasının&nbsp; iki &ouml;nermesiyle, fikri sonucu ve delil teşkil eden burhanıyla t&uuml;mden Allah-u Teala&rsquo;nın v&uuml;cudi hakimiyeti altında g&ouml;rmektedir.</p>\n\n<p>\n	O halde hi&ccedil;bir akıl Allah&rsquo;ın k&uuml;nh&uuml;ne eremez ama, b&uuml;t&uuml;n bunlara rağmen kolayca şunu da idrak edebilir, &ldquo;O&rsquo;nun bir benzeri yoktur.&rdquo; Evet bunu kolayca anlamak m&uuml;mk&uuml;nd&uuml;r. Bir filozofun d&uuml;ş&uuml;nce y&uuml;celiği ve bir arifin şuhut derinliği ile, bu ger&ccedil;eği anlamak olasıdır. Bu sınırı ge&ccedil;ecek olursa hi&ccedil;bir m&uuml;tefekkirin d&uuml;ş&uuml;ncesi Allah-u Teala&rsquo;nın hakikatini derk edemez. &ldquo;himmetlerin y&uuml;celiği O&rsquo;nu derk edemez ve akıllar O&rsquo;nun v&uuml;cut denizine dalamaz.&rdquo; (Nehc&rsquo;ul Belağa 1.hutbe) Filozof kimse; &nbsp;fikriyle ne kadar u&ccedil;arsa u&ccedil;sun onu tanıma zirvesine asla ulaşamaz. Arif kimse de şuhut denizinde ne kadar y&uuml;zerse y&uuml;zs&uuml;n zatının derinliklerine asla varamaz.</p>\n\n<h2>\n	Ali (a.s) ve İlahi Tevhid</h2>\n\n<p>\n	Nehc&rsquo;ul Belağa&rsquo;nın ilk hutbesinde de okuduğunuz gibi Allah&rsquo;ın ezeliyet ve sınırsızlığıyla &ccedil;elişen bir şey asla Allah&rsquo;ı nitelendiremez.</p>\n\n<p>\n	&ldquo;Dinin evveli, O&rsquo;nu tanımak, O&rsquo;nu tanımanın kemali; O&rsquo;nu tasdik etmek, O&rsquo;nu tasdik etmenin kemali; O&rsquo;nu birlemek, O&rsquo;nu birlemenin kemali; O&rsquo;na ihlaslı olmak ve O&rsquo;na ihlaslı olmanın kemali ise O&rsquo;ndan sıfatları nefyetmektir.&rdquo;</p>\n\n<p>\n	Bu ilahi filozofun, yaptığı derin a&ccedil;ıklamalar sayesinde sonraları Farabi ve Şeyh İşrak gibi &ouml;ğrenciler bundan &ldquo;salt şeyde ikilik olmaz&rdquo; kaidesini anlamakta, Sadr&rsquo;ul Muteellihin (Molla Sadra) gibi &ouml;ğrencisi ise &ldquo;yalın hakikat&rdquo; ger&ccedil;eğini idrak etmekte ve Allame Tabatabai gibi bir &ouml;ğrenci ise (Allah hepsinden razı olsun) zati mutlakıyet hakikatini anlamaktadır.</p>\n\n<p>\n	Bu dalgalanan deniz, bakın nasıl da delil getirmekte ve ş&ouml;yle demektedir: &ldquo;O&rsquo;na ihlaslı olmanın kemali, O&rsquo;ndan sıfatları nefyetmektir.&quot; Allah&rsquo;tan hangi sıfatları nefyetmek gerekir? Elbette mevsuftan (nitelendirilenden) ayrı olduğuna şahadet eden sıfatları... &ldquo;O mevsuf da aynı zamanda sıfatlardan ayrı olduğuna şahadet etmektedir.&rdquo; Yani, Allah&rsquo;tan selb edilmesi gereken sıfatlar zaid/arız olan sıfatlardır. Yani; hem zaid olanın ziyadeti, zaid olunandan ayrı olduğuna şahittir. Ve hem de zaid olunan, zaid olan şeyden ayrı olduğuna tanıktır: &ldquo;Zira her sıfat mevsuftan ayrı olduğuna şahittir ve her mevsufta sıfattan ayrı olduğuna tanıktır.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) bu s&ouml;z&uuml;n&uuml;n ardından ondan sıfatları nefyetmenin nasıl olur da ona tevhitte ihlasın kemali olduğunu beyan ederek ş&ouml;yle buyurmaktadır: &ldquo;Allah-u Teala&rsquo;yı vasf eden, O&rsquo;nu eşit bilmiş, O&rsquo;nu eşit bilen, O&rsquo;nu ikilemiş, O&rsquo;nu ikileyen; O&rsquo;nu tecziye etmiş/c&uuml;zlere ayırmış, onu tecziye eden, ise O&rsquo;nu tanımamıştır. O&rsquo;nu tanımayan, O&rsquo;na işaret eder, O&rsquo;na işaret eden, O&rsquo;nu sınırlamış olur, O&rsquo;nu sınırlayan ise O&rsquo;nu saymış olur...&rdquo;</p>\n\n<p>\n	O halde &ouml;zetle s&ouml;yleyecek olursak Allah&rsquo;ı zaid olan sıfatlarla nitelendirenler, yani; O&rsquo;nu, kendinden başkasıyla eşit bilenler, ger&ccedil;ekte O&rsquo;nu sınırlandırmış olurlar. Sınırlandırılan bu varlık ise artık Allah olamaz. Allah salt varlıktır, salt varlığın ise bir kenarı ve kıyısı yoktur. Salt kemal olan şey aynı zamanda salt ilimdir. Yine salt hayattır da... hem kemalleri sınırsızdır ve hem de kemallerle nitelendirilmesi ayniyet esasıncadır; &ldquo;zata zaid olma&rdquo; şeklinde değil.</p>\n\n<h2>\n	Ali ve Pratik İlahi Felsefe</h2>\n\n<p>\n	Buraya kadar s&ouml;ylediklerimiz Hz. Ali (a.s)&rsquo;ın teorik ilahi felsefe hakkında beyan ettiklerinin bir &ouml;zetiydi. Pratik ilahi felsefe ise Ali (a.s)&rsquo;ın mukaddes hayatı ve siretidir. Bu konuda da bizzat ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın benden b&uuml;y&uuml;k ayeti yoktur.&rdquo;</p>\n\n<p>\n	Ali (a.s)&rsquo;ın ger&ccedil;ek makamı, &ldquo;bu yırtık ayakkabım; sizlere y&ouml;netici olmaktan, benim i&ccedil;in daha değerlidir.&rdquo; demesi değildir. Fakirin biri yardım dileyince Hz. Ali temsilcisine ş&ouml;yle buyurdu: &ldquo;Bu fakire bin tane ver,&rdquo; temsilcisi ş&ouml;yle arz etti, &ldquo;bin miskal altın mı yoksa bin miskal g&uuml;m&uuml;ş m&uuml;, vereyim?&rdquo; Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Her ikisi de bana g&ouml;re taştır&rdquo; hem altın, Ali (a.s)&rsquo;a g&ouml;re taştır ve hem de g&uuml;m&uuml;ş. Birisi sarı taştır, diğeri ise beyaz ama, bunlar Ali (a.s)&rsquo;ın ger&ccedil;ek makamı değildir. Bu sonsuz denizin azametinin bir par&ccedil;asıdır. Hz. Ali (a.s)&rsquo;ın &ccedil;ok k&uuml;&ccedil;&uuml;k &ouml;ğrencileri de bu manevi makamlara erişmişlerdir. Ali (a.s) bir yerde; &ldquo;Yol uzunluğundan ve azığın azlığından, uzun yolculuktan ve varılacak yerin azametinden Allah&rsquo;a sığınırım.&rdquo; (Nehc&rsquo;ul Belağa 77. Hikmet) diye buyurmuşsa ş&uuml;phesiz ki makamı bundan daha y&uuml;cedir. Sahi, yolu Ali (a.s) i&ccedil;in uzak olan bu yolculuk nedir? Bu yolculuk Allah&rsquo;a gitmek midir? O Resulullah&rsquo;ın yoldaşıdır. O halde bu yolculuk nedir?</p>\n\n<p>\n	Allah&rsquo;a doğru seyretmeyi bizlere oğlu Ali bin H&uuml;seyin (a.s) &ouml;ğretti ve bu yolu kat edenler i&ccedil;in hi&ccedil; de uzak bir yol olmadığını bizlere g&ouml;sterdi. &ldquo;ş&uuml;phesiz sana gelen kimse i&ccedil;in bu yol yakındır. Ş&uuml;phesiz sen, kullarımdan &ouml;rt&uuml;l&uuml;/gizli değilsin; kulların ameli seni onlardan gizlemiştir.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a doğru seyretmek salikler/yolcular i&ccedil;in sadece iki adımdır.</p>\n\n<p>\n	&ldquo;Salikin yolu sadece iki adımdır.</p>\n\n<p>\n	Her ne kadar bir &ccedil;ok tehlikesi olsa da</p>\n\n<p>\n	Birisi &ldquo;h&uuml;viyet&rdquo;in &ldquo;ha&rdquo;sından ge&ccedil;mek,</p>\n\n<p>\n	İkincisi varlık sahrasını kat etmektir.&rdquo;</p>\n\n<p>\n	Ali (a.s) i&ccedil;in ne Allah&rsquo;a doğru gitmek uzaktır ve ne de gizli olan Allah&rsquo;ın mesajını insanlara ulaştırmak zordur. Ali (a.s) i&ccedil;in ne Allah&rsquo;tan geliş ve ne de Allah&rsquo;a d&ouml;n&uuml;ş zordur. Zira bu yolculuk, Allah&rsquo;a doğru yapılan bir yolculuktur ve Ali (a.s) bu yolculuğun sonsuz deryasına dalmıştır.</p>\n\n<p>\n	Ama sen ey Nehc&rsquo;ul Belağa&rsquo;nın muhatabı, sen kendini tevil et, hayatı değil. Hz. Ali (a.s)&rsquo;ın beyanı ger&ccedil;ekte Nehc&rsquo;ul Belağa&rsquo;nın muhatapları i&ccedil;in bir talim ve terbiye gibidir: &ldquo;Ey insan uyan! Azığın az, yolun ise uzundur.&rdquo;</p>\n\n<p>\n	Bir adımı kendine, diğerini ise dostun sokağına at.</p>\n\n<p>\n	&ldquo;Azığın azlığından, yolun uzunluğundan ve (Allah&rsquo;tan Allah&rsquo;a) seferin uzaklığından Allah&rsquo;a sığınırım.</p>\n\n<p>\n	Ali (a.s) hakkın habercisidir. Hakkı hak g&ouml;z&uuml;yle g&ouml;rm&uuml;şt&uuml;r. O, ilahi g&ouml;klerde hakla seyretmek/sefer etmek ister. Yoksa dost vadisine ayak basan, haber getiren ve s&uuml;rekli dostla olan kimse i&ccedil;in bu yol zor değildir. Ali (a.s) Allah&rsquo;a ne cehennem korkusundan ve ne de cennet şevkinden ibadet etmiş değildir. O Allah&rsquo;ı ibadete layık g&ouml;rd&uuml;ğ&uuml; i&ccedil;in ibadet etmiştir. &ldquo;seni ibadete ehil buldum da sana ibadet ettim.&rdquo;</p>\n\n<h2>\n	M&uuml;lhitlerin Ş&uuml;phesini Reddetmek</h2>\n\n<p>\n	Merhum Kuleyni değerli eseri Kafi&rsquo;de ş&ouml;yle nakletmektedir: &ldquo;Ali (a.s) Muaviye ile savaşa giderken bir hutbe buyurdu. Bu hutbesinde kulları Allah yolunda cihada davet etti. Ali, (a.s) hutbenin başlangıcında ş&ouml;yle demektedir: &ldquo;O, tek ve samed olan Allah&rsquo;tır Allah varolan bir şeyden yaratmamış ve olmayan bir şeyden de v&uuml;cuda getirmemiştir.&rdquo; (Bu hutbe olduk&ccedil;a uzun bir hutbedir biz sadece bu hutbenin n&uuml;ktelerinden birini zikrediyoruz.)</p>\n\n<p>\n	Bu hutbede Hz. Ali; derin bir şekilde, m&uuml;lhitlerin ş&uuml;phesini reddetmektedir. &Ouml;yle ki merhum Kuleyni bu hadisi naklettikten sonra ş&ouml;yle demiştir: &ldquo;Bu hutbe Hz. Ali (a.s)&rsquo;ın meşhur hutbelerindendir ve bu hutbe d&uuml;ş&uuml;nd&uuml;ğ&uuml; ve anladığı taktirde tevhid ilmini talep eden herkes i&ccedil;in yeterlidir. Peygamber dışında t&uuml;m insan ve cinlerin dili bir araya toplansa, hi&ccedil; birisi tevhidi b&ouml;ylesine beyan edemez.&rdquo; Yani; i&ccedil;lerinde vahiy ehli ve Peygamberin olmadığı&nbsp; b&uuml;t&uuml;n insanlar ve cinler bir araya gelseler ilahi felsefeyi b&ouml;ylesine beyan edemezler.</p>\n\n<p>\n	M&uuml;lhitlerin ş&uuml;phesi ise onların s&ouml;ylediği şu s&ouml;zd&uuml;r:</p>\n\n<p>\n	&ldquo;Allah alemi ya bir &ldquo;şey&rdquo;den ya da &ldquo;şey olmayandan&rdquo; yaratmıştır. &ldquo;şey olmayan&rdquo; kelimesinin sonuna &ldquo;den&rdquo;&nbsp; eki getirilemez. Zira; &ldquo;bir şey&rdquo; değildir. O halde Allah alemi &ldquo;şey&rdquo;den yaratmıştır. O halde madde ezelidir.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) ise bu s&ouml;z&uuml; red ederek ş&ouml;yle buyuruyor: &ldquo;Ne Allah &ldquo;şey&rdquo;dendir, ve ne de Allah&rsquo;in işi, &ldquo;bir şey&rdquo;den...Allah &ldquo;şey&rdquo;dir; &ldquo;bir şey&rdquo;den değildir. Ve Allah yaratmıştır; bir şeyden değil. &ldquo;Bir şey olmaksızın&rdquo; yaratandır.</p>\n\n<p>\n	Daha sonraları merhum Muhakkik Damat (Kabasat kitabının yazarı); Merhum Kuleyni&rsquo;nin s&ouml;z&uuml;n&uuml; Şerh-i Usul-i Kafi&rsquo;de ş&ouml;yle dile getirmektedir: &ldquo;Bir şeyden&rdquo; s&ouml;z&uuml; &ldquo;bir şeyden olmaksızın&rdquo; s&ouml;z&uuml; ile &ccedil;elişmemektedir. Dolayısıyla biri olmazsa diğeri olmalıdır denilemez. Hz. Ali de ş&ouml;yle buyurmuştur: &ldquo;Allah evreni &ldquo;bir şeyden&rdquo; yaratmamıştır ki maddenin ezeliyeti gereksin. Ve aynı zamanda: &ldquo;şey olmayan&quot;dan da yaratmamıştır ki o &ldquo;şey olmayan&rdquo; madde sayılsın. Zira; akli kaide esasınca da her şeyin &ccedil;elişiği, &ccedil;eliştiği şeyi yok eder. &ldquo;şeyden&rdquo;in &ccedil;elişiği ise &ldquo;bir şeyden değil&rdquo; s&ouml;z&uuml;d&uuml;r; &ldquo;şey olmayandan&rdquo; değil.</p>\n\n<h2>\n	Hatırlatma</h2>\n\n<p>\n	S&ouml;z&uuml;n sonunda şu noktaya dikkatinizi &ccedil;ekmek istiyorum. M&uuml;minlerin Emiri Ali (a.s) Kur&rsquo;an-ı Kerim hakkında ş&ouml;yle buyurmaktadır: &ldquo;Allah-u Teala kullarına; kitabında tecelli etmiştir, lakin; onlar, g&ouml;rm&uuml;yorlar.&quot;</p>\n\n<p>\n	S&ouml;ylemek gerekir ki bizzat Hz. Ali de kitabında insanlar i&ccedil;in tecelli etmiştir. &ldquo;Ey insanlar! Kaybetmeden &ouml;nce Nehc&rsquo;ul Belağa&rsquo;yı sorun.&rdquo; Sadece nasihatleriyle yetinmeyin, hitabeleriyle iktifa etmeyin. Toplumsal ve ahlaki meselelerle yetinmeyin, elbette bunların hepsi lazımdır ama, yeterli değildir. &Ccedil;&uuml;nk&uuml;, bu s&ouml;zler, diğer kitaplar da mevcuttur.</p>\n\n<p>\n	İnan&ccedil;larımızın temeli olan şey, Allah&rsquo;ı ve ahireti ispat etmek, vahiy ve risaletin gerekliliğini akli burhanlarla beyan etmektir.</p>\n\n<p>\n	İnsanda b&uuml;t&uuml;n bunlara inan&ccedil; ortaya &ccedil;ıkınca; ister istemez vahye teslim olur ve beyan edilmiş anlamlara g&ouml;n&uuml;l verir. O zaman da Allah-u Teala katında burhan ile sabit kılınır. B&uuml;t&uuml;n bu burhanları Nehc&rsquo;ul Belağa kitabında okuyabilirsiniz. Allah-u Teala enbiya, evliya, Allah&rsquo;ın b&uuml;y&uuml;k velisinin mukaddes ruhu hatırına kalplerimizi kitap, itret ve s&uuml;nnet marifetiyle aydınlatsın.</p>\n\n<p>\n	Allah&rsquo;ın selam rahmet ve bereketi &uuml;zerinize olsun.</p>\n\n<p>\n	&nbsp;</p>','İmam Ali ve İlahi Felsefe','','publish','closed','open','','imam-ali-ve-ilahi-felsefe','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2760',0,'post','',0),(2761,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<h5 align=\"right\">\n	Nasır Mekarim Şirazi/Ehli Beyt &Ouml;ğretisi 2</h5>\n\n<p>\n	M&uuml;&rsquo;minlerin emiri Ali (a.s) hakkı hikmetli s&ouml;zleriyle Nehc-ul Belağa&#39;nın bir &ccedil;ok yerinde a&ccedil;ıklamıştır. Hazretin hak konusundaki nuran&icirc; c&uuml;mlelerinden ilki ş&ouml;yledir:</p>\n\n<p style=\"margin-left:106.2pt;\">\n	<em>&ldquo;Hak beyan ve nitelendirme hususunda her şeyin en genişi, ama amel hususunda her şeyin en darıdır.&rdquo; </em></p>\n\n<p>\n	Yani hakkı s&ouml;ylemek kolay, hakla amel etmek ise &ccedil;ok zordur.</p>\n\n<p>\n	Muttakilerin mevlası Ali (a.s)&rsquo;ın hak konusunda beyan ettiği ikinci c&uuml;mle ise hak ve g&ouml;rev birlikteliği meselesidir. Yani hakkın olduğu yerde vazife ve vazifenin olduğu yerde de hak vardır. Başka bir tabirle her nerede insanın bir hakkı varsa onun &uuml;zerinde de bir hak vardır ve her nerede bir hak bor&ccedil;luysa bir hakta alacaklıdır. Yani hak her zaman iki y&ouml;nl&uuml;d&uuml;r. Hi&ccedil;bir yerde tek y&ouml;nl&uuml; hak mevcut değildir. Hatta insanlar &uuml;zerinde en y&uuml;ce haklara sahip olan Allah bile kendi hakları karşısında insanların da Allah &uuml;zerinde bir takım hakları vardır. Hidayet hakkı, eğitim hakkı, peygamberleri g&ouml;nderme hakkı, semavi kitapları indirme hakkı gibi. Bu ikinci c&uuml;mle Nehc&rsquo;&uuml;l-Belağa, 216. Hutbede olduk&ccedil;a kısa ama &ccedil;ok ilgin&ccedil; &ouml;zet ve derin bir ifadeyle şu şekilde yer almıştır:</p>\n\n<p>\n	&ldquo;Hi&ccedil; kimse i&ccedil;in başkası &uuml;zerine bir hak cari olmadık&ccedil;a kendisi &uuml;zerine hak cari olmaz. Yine, kendi &uuml;zerine bir hak cari olmadık&ccedil;a da başkasının &uuml;zerine hak cari olmaz.&rdquo;</p>\n\n<p>\n	Bu da yukarıda s&ouml;z&uuml;n&uuml; ettiğimiz hak ve g&ouml;rev birlikteliğinin ve ayrılmazlığının bir başka tabiridir.</p>\n\n<p>\n	Benim &ccedil;ocuğum &uuml;zerinde bir hakkım var ve onun karşısında da bir sorumluluğa sahibim. &Ccedil;ocuğumun da benim &uuml;zerinde bir hakkı vardır ve buna karşılık benim karşımda da bir g&ouml;revi vardır. Aynı şekilde İmam&rsquo;ın &uuml;mmet &uuml;zerinde bir hakkı vardır ve sahip olduğu bu hakka karşılık da bir g&ouml;revi vardır. &Uuml;mmetin İmam karşısında bir hakkı vardır ve bu haklarına karşılık da bir takım g&ouml;revleri vardır. Hak hususunda ifade ettiğimiz bu iki c&uuml;mle Nehc&rsquo;&uuml;l-Belağa&rsquo;da yer almıştır.</p>\n\n<p>\n	Şimdi de Nehc&rsquo;&uuml;l-Belaga&rsquo;nın ışığında imamet ve rehberlik felsefesi hususunda bazı konuları ele almaya &ccedil;alışalım:</p>\n\n<p>\n	Nehc-ul Belağa&#39;ya g&ouml;re rehberin varlığının beş felsefesi vardır. (elbette bu felsefe beş ile sınırlı değildir.)</p>\n\n<p>\n	1. Bir milletin dayanak istemesi ve bu dayanağın da rehber olmaksızın m&uuml;mk&uuml;n olmamasıdır.</p>\n\n<p>\n	2. Bir milletin sadece programları uyumlu ve safları bir olduğu takdirde muzaffer olmasıdır. Bu da rehber olmaksızın m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	3. Rehberin hareket, &ccedil;aba ve uğraşlara bir boyut ve y&ouml;n kazandırmasıdır. Elbette bu vahdet meselesinden ayrı bir husustur. Bu &uuml;&ccedil; hususu Hz. Ali&rsquo;nin Şıkşıkiye hutbesinde buyurduğu kısa c&uuml;mleden istifade ederek a&ccedil;ıklamak m&uuml;mk&uuml;nd&uuml;r. Hz. Ali orada ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hilafet hususundaki yerim değirmen taşının mili gibidir.&rdquo;</p>\n\n<p>\n	Bu tabir olduk&ccedil;a g&uuml;zel bir tabirdir. Zira değirmen taşının bin bir ayıbı ve kusuru olabilir. Ama bu kusurlar d&ouml;nmesine ve &ccedil;alışmasına engel değildir. Ama eğer bir hareketi i&ccedil;in bir dayanak ve eksen olan ortasındaki mil olmadığı takdirde değirmen taşı bir an bile olsun d&ouml;nemez.</p>\n\n<p>\n	Bir toplumda rehberin yeri taşı d&ouml;nd&uuml;ren o sabit ve muhkem mildir ve o taşa bir y&ouml;n, uyumlu d&ouml;n&uuml;ş ve tek d&uuml;zelik kazandırmaktadır. Dolayısıyla bir toplumun da bir dayanağı olması, olaylarda bir &uuml;ss&uuml;n&uuml;n bulunması ve hareketinde bir birlik ve hedefinin bulunması bir rehberin varlığını gerektirir.</p>\n\n<p>\n	Hz. Ali Şıkşıkıye hutbesinde başka bir yerde ş&ouml;yle buyurmaktadır: &ldquo;Sel benden cari olur.&rdquo; Burada da İmam kendi varlığını bir dağa benzetmektedir ki &uuml;zerine yağmur yağmakta ve yağmur suları dağlardan boşalarak vadilere doğru akmakta, tekbir y&ouml;ne doğru hareket etmektedir. Yani yine rehberin &ccedil;abalara ve hareketlere y&ouml;n kazandırma olayına işaret etmiştir.</p>\n\n<p>\n	4. Rehberin varlığının d&ouml;rd&uuml;nc&uuml; felsefesi ise &uuml;mmete bilin&ccedil; ve bir bakış a&ccedil;ısı kazandırmaktır.</p>\n\n<p>\n	5. Rehberin varlığının beşinci felsefesi ise &ouml;rnek oluşudur. Ali (a.s), Osman b. Huneyf&rsquo;e yazdığı meşhur mektubunda bu iki felsefeye işaret ederek ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Her uyanın kendisine uyduğu ve ilminin nuruyla nurlandığı bir imamı vardır.&rdquo;</p>\n\n<p>\n	Yani Ey Basra valisi Osman b. Huneyf bil ki her uyan insanın bir &ouml;nderi vardır ve bu &ouml;nderinden faydalanmaktadır. İlk etapta onun ilminden faydalanmaktadır. İmam ve rehber kendisine uyana bir bakış a&ccedil;ısı ve bilin&ccedil; aşılamaktadır. Ayrıca da t&uuml;m hususlarda kendisine uyanlar i&ccedil;in bir &ouml;rnek oluşturmaktadır. Buraya kadar yazılan c&uuml;mlelerden &ouml;zet olarak rehberin varlık felsefesini anlamak m&uuml;mk&uuml;nd&uuml;r. Bu hususta biri Peygamber (s.a.a) zamanından ve diğeri de kendi zamanımızdan olmak &uuml;zere iki &ouml;rnek vermek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	Cahiliye d&ouml;neminde Araplar g&ouml;r&uuml;n&uuml;rde her şeyden yoksun idiler. Ama ger&ccedil;ekte ve potansiyel olarak her şeye sahip idiler. Sadece &ouml;nderleri ve layık rehberleri yoktu. Peygamber-i Ekrem (s.a.a) kıyam ederek, Allah&rsquo;ın emriyle rehberlik makamını &uuml;stlendi. Değirmen taşının ortasındaki mili gibi eksen ve dayanak oldu. Halkı harekete ge&ccedil;irdi, aralarında uyum sağladı, &ouml;rnek oldu ve bilin&ccedil; kazandırdı. Her şeyden mahrum olan cahiliye d&ouml;nemi Arapları, Peygamber-i Ekrem (s.a.a) sayesinde her şeye sahip oldular ve b&uuml;t&uuml;n d&uuml;nyaya &ouml;rnek oldular.</p>\n\n<p>\n	Kendi zamanımızdan vereceğimiz &ouml;rneğe gelince: Bizler de iğren&ccedil; şah rejimi zamanında her şeyden mahrumduk. Bağımsızlığımız, &ouml;zg&uuml;rl&uuml;ğ&uuml;m&uuml;z, şahsiyetimiz, evrensel saygınlığımız, hareketimiz, gayretlerimiz, dinimiz ve imanımız olduk&ccedil;a y&uuml;zeysel ve sınırlıydı. Ama her şeye bil kuvve olarak sahip idik. B&uuml;t&uuml;n bu &ccedil;abalara ve uğraşlara uyum sağlayan, aynileştiren, bakış a&ccedil;ısı kazandıran ve &ouml;rnek teşkil eden bir &ouml;ndere sahip olunca, bu &ouml;nder bizleri cahili şah d&ouml;neminden kurtararak devrimci ve ilerici bir aşamaya getirdi. Rehber vasıtasıyla &uuml;lkemizde b&ouml;ylesine kapsamlı bir değişim ger&ccedil;ekleşti. B&uuml;t&uuml;n bu anlattıklarımız, şimdi s&ouml;z konusu edeceğimiz konu i&ccedil;in bir &ouml;ns&ouml;z niteliğinde idi.</p>\n\n<p>\n	Rehberin g&ouml;revleri, insanların hakları, insanların g&ouml;revleri veya &ouml;nderin hakları hususunda, Nehc&rsquo;&uuml;l Belağa&rsquo;ya başvurduğumuzda Hz. Ali (a.s)&#39;ın bir rehber i&ccedil;in on &ouml;nemli g&ouml;revi tayin ettiğini g&ouml;rmekteyiz. Yine &uuml;mmet ve takip&ccedil;ileri i&ccedil;in de beş g&ouml;rev tayin etmiştir. Şimdi bu hususları kısaca a&ccedil;ıklayalım.</p>\n\n<p>\n	Hz. Ali (a.s) rehberin g&ouml;revi hususunda &ouml;nce ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Rehber kendini &ouml;yle yetiştirmelidir ki mevki ve makam onu sarsmamalı, değiştirmemeli, gururlandırmamalı ve şahsiyetini değişime uğratmamalıdır.&rdquo;</p>\n\n<p>\n	Ali (a.s) bu s&ouml;zleri ordu komutanına yazmış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Bu mektup Allah&rsquo;ın kulu, M&uuml;minlerin emiri Ali b. Ebi Talib&rsquo;den sınırdaki komutanlara g&ouml;nderdiği mektuptur.&rdquo;</p>\n\n<p>\n	Burada Hz. Ali kendisini Allah&rsquo;ın kulu diye adlandırmıştır. O kadar mevki ve makam onda bir gurur icat etmemiş ve kendisini Allah&rsquo;ın kulu olarak adlandırmakla &ouml;v&uuml;nm&uuml;şt&uuml;r. Ardından da resmi bir lakap olarak &ldquo;m&uuml;minlerin emiri&rdquo; lakabını kullanmıştır. İmam, sınırlardaki askerlerine ve komutanlarına g&ouml;ndermiş olduğu bu mektubunda ayrıca ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Valinin &uuml;zerindeki ilk hak elde ettiği makamla değişmemesidir. Aksine kudret a&ccedil;ısından nimetlere erdik&ccedil;e Allah&rsquo;ın kullarına daha da yakınlaşmalı ve kardeşlerine sevgisi artmalıdır.&rdquo;</p>\n\n<p>\n	Yani ilahi bir rehberde kudret ve Allah&rsquo;ın kullarına karşı muhabbet doğrudan orantılıdır. Biri artınca diğeri de artmalıdır. Ama &ouml;yle insanlar var ki bir tek yeni elbise giyince, yeni bir ayakkabı alınca veya en k&uuml;&ccedil;&uuml;k bir makama ulaşınca, yolda y&uuml;r&uuml;y&uuml;ş, konuşma ve bakışları dahi değişmektedir. Ancak imam ve &ouml;nder olan kimseye b&uuml;t&uuml;n kudretler verilse dahi değişmemelidir. Bu insanlara &ouml;nder olmanın ilk şartıdır.</p>\n\n<p>\n	İmam Ali (a.s) &ouml;nder i&ccedil;in tayin ettiği ikinci g&ouml;rev ise insanların g&ouml;r&uuml;ş&uuml;ne saygı g&ouml;stermek ve istisnasız her hususta halkla meşveret etmektir. İnsanlar s&uuml;rekli siyaset sahnelerinde olmalı ve her şeyi meşveret etmelidir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;rev ise sırları gizlememektir. İmam olacak kimse insanlardan &ccedil;ok &ouml;zel sırlar dışında hi&ccedil;bir şeyi gizlememelidir. Ali (a.s) gizlenilen sırların da savaş sırları olduğunu beyan etmektedir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; g&ouml;rev ise toplumun haklarını yerine getirme konusunda, ihmalk&acirc;rlık etmemektir.</p>\n\n<p>\n	Beşinci g&ouml;rev ise insanlar arasında ayrıcalık g&ouml;zetmemek ve insanları kanun karşısında eşit g&ouml;rmektir. Bu son d&ouml;rt g&ouml;revin delili ise Hz. Ali&rsquo;nin şu s&ouml;z&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Sizden savaş hali dışında hi&ccedil;bir işi gizlemediğimi, h&uuml;k&uuml;m konusu dışında hi&ccedil;bir işi sizlerle paylaşmaktan ka&ccedil;ınmadığımı bilesiniz. Doğru g&ouml;r&uuml;p uyguladığım, hak bilip eda ettiğim şeyden başka, hak konusunda benim yanımda eşitsiniz.&quot;</p>\n\n<p>\n	Hak &uuml;zere olan ilahi bir &ouml;nder insanlara t&uuml;m konuları a&ccedil;ık&ccedil;a s&ouml;ylemelidir. Kendisini halkın efendisi g&ouml;rmemelidir. Her hususta onlarla paylaşmayı bilmelidir.</p>\n\n<p>\n	Daha sonra ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ben yargı h&uuml;k&uuml;mleri dışında her şeyi sizinle meşveret edeceğim.&rdquo;</p>\n\n<p>\n	Zira yargıda hakim h&uuml;k&uuml;m verince artık bunu meşveret etmenin bir anlamı yoktur. Hakim kendi teşhisini kesin bir h&uuml;k&uuml;m olarak ortaya koymalıdır. Ama memleket hususunda her şeyi meşveretle y&uuml;r&uuml;tmesi ve herkesin eşit haklara sahip olduğuna inanması gerekir.</p>\n\n<p>\n	Hz. Ali (a.s) bu s&ouml;z&uuml; s&ouml;ylemiş ve pratikte de bizlere g&ouml;stermiştir. Kardeşi Akil&rsquo;in adalet sınırları dışında kalan dinar ve dirhem isteğine karşılık ateşte kızdırdığı demiri onun eline yaklaştırmakta, kardeş ile yabancılar arasında hak adalet ve beyt&rsquo;&uuml;l-mal hususunda hi&ccedil;bir farkın olmadığını ispat etmektedir.</p>\n\n<p>\n	&Ouml;nderin altıncı g&ouml;revi ise halkın en zayıflarıyla eşit d&uuml;zeyde olmasıdır. Hz. Ali (a.s) bunu da bir g&ouml;rev olarak hatırlatmaktadır.</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ki Allah-u Teala hak imamlarına kendilerini halkın en zayıfları gibi tutmalarını farz kılmıştır ki fakirler fakirliklerinden utanmasınlar, rahatsız olmasınlar.&rdquo;</p>\n\n<p>\n	Allah-u Teala adil ve ger&ccedil;ek &ouml;nderlere halkın en zayıfları gibi yaşamalarını ve maddi a&ccedil;ıdan onlar gibi olmalarını farz kılmıştır. En sade elbiseleri giymeli, en sade sofralar sermeli, en sade evlerde oturmalıdır. Bunun nedeni şu şekilde a&ccedil;ıklanabilir. Zira fakirlik kısa bir m&uuml;ddet zarfında toplumdan yok edilemeyebilir. Ger&ccedil;i ger&ccedil;ek İslam toplumunda uzun bir s&uuml;re fakirlik s&ouml;z konusu olamaz. Bir an &ouml;nce fakirlik yok edilmeli, insanların rahatsızlığına neden olmamalıdır.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	İmam&rsquo;ın giydiği elbise ve yaşam tarzı insanların en zayıflarıyla aynı olursa maddi a&ccedil;ıdan fakir olanlar utanmaz, aşağılık kompleksine kapılmaz ve rahatsız olmazlar.</p>\n\n<p>\n	Başka bir c&uuml;mlede ise yine ayni hususta Osman b. Huneyf&rsquo;e yazdığı mektubunda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Bana, M&uuml;minlerin Emiri denildikten sonra zamanın k&ouml;t&uuml;l&uuml;klerinde onlarla ortak olmamaya, sıkıntılı yaşa&shy;yışlarında onlara &ouml;rnek olmamaya razı olur muyum?&quot;</p>\n\n<p>\n	Yani m&uuml;minlerin emiri olan kimse m&uuml;minlerin dertlerine de ortak olmalı, maddi hayatında onlar ile uyum i&ccedil;inde olmalıdır. Bu da Ali (a.s)&rsquo;ın mektebinde hak &ouml;nderlerin halk karşısında taşıdığı sorumluluklardan biridir.</p>\n\n<p>\n	Rehberin yedinci g&ouml;revi ise insanlarla direkt ilişkisini kesmemesidir. &Ouml;nder ve imamın bilgi kaynakları sınırlı olmamalıdır. İnsanlar ile s&uuml;rekli bir ilişkide bulunmanın yanı sıra halkın hi&ccedil;bir teşrifat s&ouml;z konusu olmaksızın şikayette bulunma &ouml;zg&uuml;rl&uuml;ğ&uuml; de olmalıdır. Bu c&uuml;mleyi de Hz. Ali (a.s)&rsquo;ın Malik-i Eşter&rsquo;e yazdığı (53. Mektup) meşhur mektubunda g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&ldquo;Ey Malik sana tavsiyelerimden biri de şudur ki Misir&rsquo;a gidince yapacağın ilk iş bir g&uuml;nde veya haftada belli saatler tayin etmen bu saatlerde kapını herkese a&ccedil;man ve başka hi&ccedil;bir işle uğraşmamandır. (yani bu g&uuml;nk&uuml; tabirle yanında seni meşgul eden bir telefon veya eline verilen ve seni meşgul eden bir mektup olmasın.) B&uuml;t&uuml;n dikkatini halka ver. Kapını a&ccedil; ve g&ouml;revlileri kenara it, halkla bir işleri olmasın. Hi&ccedil;bir teşrifat ve &ccedil;ekinme s&ouml;z konusu olmasın. İnsanlar &ouml;zg&uuml;rce gelerek sana bildiklerini s&ouml;ylesinler ve b&ouml;ylece bilgi kaynakların sınırlı olmasın. Şikayetlerini &ouml;zg&uuml;rce ifade etsinler. Zira ben peygamberden ş&ouml;yle buyurduğunu duydum: &ldquo;Zayıflarının kendisine yapılan zul&uuml;mleri ifade etme hakkı olmayan bir millet asla saadete erişemez.&rdquo;</p>\n\n<p>\n	&Ouml;nderin sekizinci g&ouml;revi ise bazı işleri kimseye havale etmeden bizzat kendisinin yapmasıdır. Ger&ccedil;i rehber t&uuml;m işleri bizzat yapma imkanına sahip değildir. Bazı g&uuml;vendiği kimseler onun adına bir takım şeyleri yapmaktadır. Ama kendisi de bunu kontrol etmelidir. Hz. Ali ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Malik bazı işleri bizzat kendin yap, hi&ccedil;bir vasıta olmaksızın bizzat yapman gereken işlerden biri de mustazaf halkın işlerine bakmaktır. Bu İslam &uuml;lkesinin k&ouml;şe bucaklarında babaları cephede &ouml;lm&uuml;ş yetimler, sahipsiz kalmış dullar, işten g&uuml;&ccedil;ten d&uuml;şm&uuml;ş zayıflar ve malul kimseler vardır. Bu mustazaf grubun sorunlarıyla bizzat ilgilenmeli ve durumlarını g&ouml;z &ouml;n&uuml;nde bulundurmalısın. Bu imamın &uuml;mmet karşısındaki g&ouml;revlerinden biridir.&rdquo;</p>\n\n<p>\n	Rehberin dokuzuncu g&ouml;revi ise dost ve yakınlarını temiz kalpli kimselerden se&ccedil;mesidir. Bu da rehberin programlarından biri olmalıdır. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Malik, Mısır&rsquo;a girince insanların iki grup olduğunu g&ouml;r&uuml;rs&uuml;n, halkın &ccedil;oğu zahmet &ccedil;eken ve temiz kalpli kimselerdir. Azınlık ise m&uuml;reffeh, kendini beğenmiş ve refah i&ccedil;inde yaşamaktadır. Sen ve dostların işte bu zahmet &ccedil;eken ve temiz kalpli kimselere dayanmalısınız. Zira bunların masrafı ve beyt&rsquo;ul-maldan beklentileri herkesten azdır. O refah i&ccedil;inde yaşayan azınlık ise kendini beğendiğinden ne savaş meydanına asker g&ouml;nderir, ne zorluklarda seni savunur ve hem de herkesten daha &ccedil;ok beklentisi vardır.</p>\n\n<p>\n	&quot;Dinin direği olan, İslam cemaatini oluşturan, d&uuml;şmanlara karşı duran, &uuml;mmetin &ccedil;oğunluğu olan halkı sevmeli ve onlara meyletmelisin.&quot;</p>\n\n<p>\n	İmam&rsquo;ın onuncu g&ouml;revi ise programlarında &ouml;rnek olmasıdır. Yani emir ettiği her şeyle &ouml;nce kendisi amel etmelidir. Nehy ettiği her şeyden de &ouml;nce kendisi sakınmalıdır. Sadece s&ouml;zle değil ameliyle konuşmalıdır. Hz. Ali ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ey insanlar, ben sizleri davet ettiğim her itaate &ouml;nce kendim icabet ettim. Ve sizi nehyettiğim her k&ouml;t&uuml;l&uuml;kten &ouml;nce kendim sakındım.&rdquo;</p>\n\n<p>\n	Yani ben sizler i&ccedil;in bir &ouml;rnek ve numuneyim. Amel diliyle konuşuyorum. S&ouml;zlerim amelimle &ccedil;elişmemektedir. Eğer bir &ouml;nder bu sıfatlara sahip olursa toplumda yaratacağı etkiler de a&ccedil;ıktır.</p>\n\n<p>\n	Halkın rehber karşısındaki g&ouml;revleri de Hz. Ali (a.s)&rsquo;ın s&ouml;zlerinden kısaca anlaşıldığı &uuml;zere şu şekilde sıralayabiliriz:</p>\n\n<p>\n	1-Kendisine kesin ve tam itaat,</p>\n\n<p>\n	2-Sorumlulukları yerine getirmede gevşek davranmamak,</p>\n\n<p>\n	3-Olaylar deryasına fedakarca dalmak,</p>\n\n<p>\n	4-Nasihat, hayrını isteme, g&uuml;&ccedil;, fikir ve d&uuml;ş&uuml;ncesi &ouml;l&ccedil;&uuml;s&uuml;nce hatırlatmada bulunmak,</p>\n\n<p>\n	5-İşleri rehberin hizmetinde işbirliği ve yardımlaşma şeklinde yerine getirmek.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın bu beş şeyi ifade eden s&ouml;z&uuml; ise şudur:</p>\n\n<p>\n	&ldquo;&Uuml;zerinizde olan hakkım ise biatinize vefa g&ouml;stermeniz, huzurumda ve gıyabımda hayrımı dilemeniz, &ccedil;ağırınca icabet etmeniz ve emrettiğimde itaat etmenizdir.&rdquo;</p>\n\n<p>\n	Bu konu da olduk&ccedil;a geniş bir konudur ve yerinde incelenmesi gerekir.</p>','İmam Ali’ye Göre İmam ve Halkın Karşılıklı Hak ve Vazifeleri','','publish','closed','open','','imam-aliye-gore-imam-ve-halkin-karsilikli-hak-ve-vazifeleri','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2761',0,'post','',0),(2762,1,'2020-05-08 13:18:15','2020-05-08 10:18:15','<div>\n	<p>\n		&ldquo;İnsanlar arasında Ali; mahsus (duyu organlarıyla hissedilir) ger&ccedil;ekler arasındaki makul (akılla derk edilen) ger&ccedil;ek gibidir.&rdquo;</p>\n\n	<p align=\"right\">\n		<em>&Uuml;nl&uuml; İslam Filozofu ve Tabibi İbn-i Sina</em></p>\n\n	<p align=\"center\">\n		<em>* * *</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		&ldquo;Ali (a.s) herkesten bilgindi. G&uuml;&ccedil;l&uuml; bir &ouml;n sezisi vardı. S&uuml;rekli Resulullah (s.a.a) ile birlikteydi. Herkesten fazla ihsan sahibiydi. Peygamberden sonra insanların en takvalısı, ibadet edeni ve alimi idi. İmanı herkesten &ouml;nce s&ouml;z&uuml; herkesten fasih g&ouml;r&uuml;ş&uuml; herkesten sağlamdı. Allah&rsquo;ın kitabını koruma ve h&uuml;k&uuml;mleri icra etme hususunda herkesten daha dikkatli idi. Ona dost ve yardımcı olmak farzdır. O r&uuml;tbe a&ccedil;ısından &ouml;nceki peygamberlerle eşittir. O bilginlerin ilmini kendisine isnad ettiği coşkun bir kaynaktı.&rdquo;</p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur Islam Filozofu ve B&uuml;y&uuml;k Matematik&ccedil;i Hacı Nasiruddin Tusi</em></p>\n\n	<p align=\"center\">\n		<strong>* * *</strong></p>\n\n	<p>\n		&ldquo;Ben Nehc&rsquo;&uuml;l-Belağa&rsquo;yı sadece Hz. Ali&rsquo;nin s&ouml;z ve belagattaki makamını g&ouml;stermek i&ccedil;in bir araya topladım. Hz. Ali sayısız &uuml;st&uuml;nl&uuml;klere ve iyiliklere sahiptir. Onların t&uuml;m&uuml; de kemal derecesine ulaşmıştır. Kendilerinden hikmetli s&ouml;zler nakil edilen &ouml;nceki b&uuml;y&uuml;k insanların hepsinden bu konuda &ouml;ne ge&ccedil;miştir.&rdquo;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>4. Asırdaki b&uuml;y&uuml;k Şia alimi, Alevilerin reisi Hz. Ali&rsquo;nin s&ouml;zlerini Nehc&rsquo;&uuml;l-Belağa&rsquo;da bir araya toplayan Kur&rsquo;an&rsquo;ın hafızı ve m&uuml;fessiri,Şerif Razi,</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<em>* * *</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		&ldquo;İnsanlardan m&uuml;stağni oluşu ve herkesin ona muhta&ccedil; olması, onun herkesin imamı olduğunun en a&ccedil;ık delilidir.&rdquo;</p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>B&uuml;y&uuml;k bilgin ve nahiv alimi, A&rsquo;ruz ilminin kurucusu ve meşhur l&uuml;gat yazarı Halil b. Ahmet Ferahidi</em></p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		* * *</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		&ldquo;O &ouml;yle bir yiğitti ki Hıristiyanların Mesih hakkında s&ouml;yledikleri dışında makamını b&uuml;y&uuml;k saymak hususunda istediğini s&ouml;yle. Hz. Ali (a.s) Peygamberin Gadir-i Hum g&uuml;n&uuml; Allah&rsquo;ın emriyle kendisini insanlara &ouml;nder tayin ettiği ve bunu a&ccedil;ık&ccedil;a ilan ettiği kimsedir. O yaratıkların en değerlisi ve insanların en y&uuml;cesiydi. Soy a&ccedil;ısından Kureyş&rsquo;in eteğinde b&uuml;y&uuml;yen en temiz &ccedil;ocuktu. O Nuh gemisinin sırrı, kelimullah olan Musa&rsquo;nın ateş ışığı ve S&uuml;leyman&rsquo;ın saltanatının gizemi idi.&rdquo;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur Islam dahisi ve bir &ccedil;ok fenlerin bilgini Şeyh Bahauddin Amili</em></p>\n\n	<p align=\"center\" style=\"margin-left:14.2pt;\">\n		* * *</p>\n\n	<p style=\"margin-left:14.2pt;\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		&ldquo;Ali&rsquo;nin sevgisi ateşten koruyucudur.</p>\n\n	<p>\n		Ali insanların ve cinlerin imamıdır.</p>\n\n	<p>\n		Ger&ccedil;ekten de Mustafa&rsquo;nın vasisidir.</p>\n\n	<p>\n		Cennet ve Cehennemi b&ouml;l&uuml;şt&uuml;rendir.&rdquo;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Şafii Mezhebinin kurucusu Muhammed İdris Şafii</em></p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		* * *</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		&ldquo;Ali b. Ebi Talib i&ccedil;in var olan ve nakledilen onca faziletler Resulullah&rsquo;ın ashabından hi&ccedil; kimse i&ccedil;in nakil olmamıştır.&rdquo;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Hanbeli Mezhebinin İmamı Ahmed Hanbel Şeybani</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		* * *</p>\n\n	<p>\n		Ben, d&uuml;şmanlarının kin ve haset y&uuml;z&uuml;nden faziletlerini inkar ettiği, dostlarının korkudan faziletlerini gizlediği kimse hakkında ne diyeyim? Buna rağmen faziletleri doğu ve batıyı kaplamış her yere yayılmıştır.</p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur edip ve bilgin, Keşşaf Tefsiri&rsquo;nin ve Esas&rsquo;ul Belage kitabinin yazarı Zemahşeri</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Y&uuml;ce alem ve melekut iklimi senin mukaddes bedenine mezar olan temiz topraklardır. Eğer sonradan var olma eserleri v&uuml;cudunda aşikar olmasaydı senin bedenlere ruh veren ve canlıların canını alan kimse olduğunu s&ouml;ylerdim.</p>\n\n	<p>\n		Eğer doğal &ouml;l&uuml;m etkenleri v&uuml;cudunda etkili olmasaydı herkese rızık verenin sen olduğunu s&ouml;ylerdim. Az veya &ccedil;ok istediğini bağışlayan sensin.</p>\n\n	<p>\n		Ben şunu anladım ki; din bayrağını g&ouml;klerde dalgalandırmak ve yery&uuml;z&uuml;ne adaleti hakim kılmak i&ccedil;in oğlun Mehdi gelmelidir ve ben, yery&uuml;z&uuml;nde mutlak adaletin hakim olacağı g&uuml;n&uuml; arzuluyorum.</p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Nehc&rsquo;ul Belağa&rsquo;yı şerh eden ve tarih&ccedil;ilerin filozofu İbn-i Ebi&rsquo;l-Hadid Mutezili</em></p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Her kim dinde Ali bin Ebi Talib&rsquo;i &ouml;nder kabul ederse ş&uuml;phesiz kurtuluşa erer. Zira Peygamber de, &ldquo;Allah&rsquo;ım Ali nerede olursa olsun hakkı v&uuml;cudunun etrafında d&ouml;nd&uuml;r.&quot; buyurmuştur.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur derin bilgin, Mefatih&rsquo;ul Gayb tefsirinin yazarı Fahr-u Razi. </em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Nehc&rsquo;ul Belağa&rsquo;nın bazı c&uuml;mlelerini dikkatle okuduğumda, g&ouml;z&uuml;mde canlamam sahneler belagat ve s&ouml;z g&uuml;c&uuml;n&uuml;n zaferi i&ccedil;in canlı birer şahit gibiydiler. Kalpler, hakikatler deliliyle karışınca ve s&ouml;z orduları g&uuml;&ccedil;lenip sağlamlaşınca, &ouml;ylesine bir batılı bozguna uğratıp hakka yardım etmek i&ccedil;in ayağa kalkmaktadır ki, her t&uuml;rl&uuml; şek ve batılı yok etmektedir. Bu zafer bayrağını dalgalandıran savaş meydanlarının kahramanı ise M&uuml;minlerin Emiri Ali bin Ebi Talib idi.</p>\n\n	<p>\n		Ben, bu kitabı incelerken, bir b&ouml;l&uuml;mden başka bir b&ouml;l&uuml;me ge&ccedil;erken adeta s&ouml;z perdelerinin değiştiğini, &ouml;ğ&uuml;t ve hikmet dershanelerinin başkalaştığını hissediyordum. Bazen de kendimi, manaların y&uuml;ce ruhunun nurlu ifade s&uuml;s&uuml;yle bayındır kıldığı bir alemde buluyordum. Bu y&uuml;ce anlamlar kendilerine kurtuluş ilham etmek ve kendilerini y&uuml;ce hedeflerine ulaştırmak i&ccedil;in temiz ruhlarda ve aydın kalplerde ifade bulmaktadır. Onları hatalardan uzaklaştırmakta fazilet ve kemalin g&uuml;&ccedil;l&uuml; kavşağına sevk etmektedir.&nbsp;</p>\n\n	<p>\n		Bazen de, cisimlerle hi&ccedil;bir benzerliği olmayan nurani bir aklın uluhiyet aleminden koptuğunu, insani ruhla birleştiğini, onu tabiat perdeleri arasından &ccedil;ekip &ccedil;ıkardığını, y&uuml;ce melekut aleminin zirvesine &ccedil;ıkarttığını ve yaratılışın nurlu ışığının şuhud makamına y&uuml;celttiğini hissediyordum.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Mısır fikir hareketinin &ouml;nc&uuml;lerinden meşhur bilgin Şeyh Muhammed Abduh.</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Ali (a.s)&rsquo;ın v&uuml;cudunda diğer halifelerde olmayan bir takım sıfatlar bir araya gelmiştir. Y&uuml;ce bir bilgisi, b&uuml;y&uuml;k bir cesareti ve parlak bir fesahati vardı. Bu sıfatları ahlaki g&uuml;zellikler ve zati erdemleriyle i&ccedil; i&ccedil;eydi. Bunların t&uuml;m&uuml; kamil insanlar dışında hi&ccedil; kimsede bir araya gelemez.</p>\n\n	<p>\n		Yine Ali (a.s)&rsquo;ın d&uuml;nyadan y&uuml;z &ccedil;eviren, Peygamberin ensarından geri kalmayan ve&nbsp; Ali&rsquo;yi bedenlerine hayat veren tatlı canlarından daha &ccedil;ok seven bir &ccedil;ok dostları vardı.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Dairet&rsquo;ul Mearif&rsquo;in yazarı &uuml;nl&uuml; Mısırlı bilgin Muhammed Ferit Vecdi.</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		İnsan ruhunun her bir k&ouml;şesi, Ali bin Ebi Talib&rsquo;in hayatıyla s&uuml;rekli bir ilişki halindedir. Zira b&uuml;t&uuml;n b&uuml;y&uuml;k ve kahraman insanların hayatları arasından, insanlık alemini her yerde a&ccedil;ık bir ifadeyle muhatap karar kılan ve insan ruhunda tarih boyunca m&uuml;mk&uuml;n olan t&uuml;m g&uuml;&ccedil;l&uuml; muhabbetleri, d&uuml;ş&uuml;nceleri ve ibret tablolarını canlandıran yegane hayat tarzı, onun tarih sayfalarında yazılıdır.</p>\n\n	<p>\n		Ali bin Ebi Talib&rsquo;in hayatı ateşli duygular ve endişeli hislerle dolu, aynı zamanda sevgi ve saygıya y&ouml;nelen bir hayattır. O, hem şehit ve hem de şehitlerin babasıdır. Ali ve evlatlarının tarihini, şahadet ve zafer meydanlarının uzun silsilesi teşkil etmektedir ve hakkı arayanlar i&ccedil;in birbiri ardınca tecelli etmektedir. Bazen y&uuml;z&uuml;nde yaşlılık vakarı okunan ve korkusuz kılı&ccedil;larıyla celallenen bir yaşlının y&uuml;z&uuml;nde ve bazen de, zamanın kendilerine acele davrandığı ve hen&uuml;z gen&ccedil;lik baharındayken hayattan alıp kopardığı gen&ccedil;lerin &ccedil;ehresinde tecelli etmiştir. &Ouml;yle ki, azık ve sudan mahrum kalmışlar, susuz dudaklarıyla &ouml;l&uuml;m &ccedil;eşmesine koşmuşlardır. Şahadetlerinin ateşinden tabiat alemi kan rengine b&uuml;r&uuml;nm&uuml;şt&uuml;r.</p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Mısır&rsquo;ın meşhur ilmi ve toplumsal şahsiyeti Abbas Mahmud Ukkad</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Ben s&uuml;rekli ahlak, ilahi ihsanlar ve insanın şahsiyetini oluşturan etkenleri insani azameti tanıma &ouml;l&ccedil;&uuml;s&uuml; olarak almışımdır. Bu y&uuml;zden Muhammed (s.a.a)&rsquo;den sonra Peygamberin evlatlarının babası olan Ali bin Ebi Talib dışında hi&ccedil; kimseyi onun yerine ge&ccedil;ecek liyakat ve ehliyette g&ouml;rmedim. Ben bu konuşmamda Şia&rsquo;yı savunmak istemiyorum. Bu tarihin de tanıklık ettiği apa&ccedil;ık bir ger&ccedil;ektir.</p>\n\n	<p>\n		İmam Ali (a.s) kıyamete kadar artık annelerin bir benzerini doğuramayacağı bir şahsiyettir. Hidayet talipleri haber ve s&ouml;z peşine d&uuml;ş&uuml;nce her s&ouml;z&uuml;nde kendilerinde bir nur veren yegane kimse Ali (a.s)&rsquo;dır. Evet O, beşeriyet kalıbına d&ouml;k&uuml;len kemal abidesidir.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>İskenderiye &Uuml;niversite hocası meşhur Mısırlı yazar ve dokuz ciltlik İmam Ali bin Ebi Talib kitabının yazarı Abdulfettah Abdulmaksud.</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p>\n		Tarih boyunca iki şehidin, Ali ve &ccedil;ocuklarının kanından iki şahid baki kalmıştır: G&ouml;ğs&uuml; karanlık gecelerinin sonunda doğuyu yaran bir fecir ve doğunun ufuk gruplarını kana bulayan kırmızı şafak...</p>\n\n	<p>\n		Bu iki kan rol&uuml; s&uuml;rekli tarihin g&ouml;mleğinde baki kalacaktır. Mahşerde Allah&rsquo;ın huzuruna varıp mazlumiyet elini uzatana kadar da varolacaktır.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur Arap şairi ve filozofu Ebu&rsquo;l Ala Muarra.</em></p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p>\n		Acaba Ali Peygamberin damadı, halifesi ve amcasının oğlu değil miydi?</p>\n\n	<p>\n		Acaba Ali takvalı ve adaletli ve alim değil miydi?</p>\n\n	<p>\n		Acaba O, yiğitlik ve gayretiyle İslam ve M&uuml;sl&uuml;manlara izzet veren ihlaslı ve gayyur kimse değil miydi?</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Corci Zeydan Bir &ccedil;ok eseri olan Mısırlı tarih&ccedil;i, yazar ve el-Hilal dergisinin m&uuml;d&uuml;r&uuml;.</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Volter &ldquo;milletlerin adet ve geleneği hakkındaki risalesinde Ali (a.s)&rsquo;ın hilafetini m&uuml;stened kabul etmiş İslam Peygamberinin vasiyet ettiğine inanmış ve hatta kağıt kalem isteyerek Ali (a.s)&rsquo;ı yazılı olarak hilafet makamına tayin etmek istediğini s&ouml;ylemiştir.</p>\n\n	<p>\n		Volter bu vasiyetin yazılmamasından dolayı &uuml;z&uuml;lmekte ve ş&ouml;yle demektedir: Peygamberin son iradesi uygulamaya ge&ccedil;medi. Zira o Ali&rsquo;yi kendi yerine halife tayin etmişti. Ama buna rağmen vefatından sonra da bir grup Ebu Bekir&rsquo;i halife se&ccedil;tiler.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Volter Fransa&rsquo;nın 18. y&uuml;zyıl yazar ve filozofu</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p>\n		Ama Ali&rsquo;ye gelince, onu sadece sevebilir ve aşık olabiliriz. Zira o, değerli bir yiğit ve nefsi y&uuml;ce bir insandı. Vicdanının kaynağından sevgi ve iyilik seli akmaktaydı. Kalbinden g&uuml;&ccedil;l&uuml;l&uuml;k ve yiğitlik alevleri y&uuml;kselmekteydi. Aslanlardan daha cesurdu ama,bu cesareti merhamet, kalp yumuşaklığı ve sevgiyle karışlıktı.</p>\n\n	<p>\n		Kufe&rsquo;de kalleş&ccedil;e &ouml;ld&uuml;r&uuml;lmesine sebep olan tek şey şiddetli adaletiydi. O, herkesi kendisi gibi adil biliyordu. Katili hakkında konuşulunca da bizzat ş&ouml;yle demişti: Eğer hayatta kalırsam kendim bilirim, ama &ouml;l&uuml;rsem iş size kalmış. İsterseniz kısas edin. Darbesine karşılık ona sadece bir darbe vurun, ama eğer affederseniz bu takvaya daha yakındır.</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Meşhur İngiliz yazarı ve filozofu. Thomas Karlayl</em></p>\n\n	<p align=\"right\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		***</p>\n\n	<p>\n		Ali pazarlarda y&uuml;r&uuml;yor, insanları takvaya davet ediyordu. İnsanlara ahireti hatırlatıyor, pazar ehlinin alışverişini kontrol ediyordu. O, kendisine gurur veren her şeyden sakınırdı. Kendisine bir şey almak isteyince kendisini tanımayan birini arar bulurdu. &Ccedil;&uuml;nk&uuml; satıcının kendisini tanıyıp indirim yapmasını hoş g&ouml;rmezdi.</p>\n\n	<p>\n		Ali, toplum ve halkın hakkını eda etme dışında asla kendinden hoşnut ve razı olmazdı. Yani, halk i&ccedil;in namazı ikame etmiş davranışlarıyla insanları eğitmiş, geceleri fakirlere yiyecek dağıtmış ve muhta&ccedil;ları bir şey dilemekten kurtarmıştı. B&uuml;t&uuml;n bunlardan sonra gece yarısı Allah ile halvet ediyor, namaz kılıyor, t&uuml;m v&uuml;cuduyla ibadet ediyordu. &Ccedil;ok az bir uykudan sonra yeniden seher vakti camiye gidiyor insanları namaza davet ediyordu. Ali gece g&uuml;nd&uuml;z bir an olsun Allah&rsquo;tan gaflet etmemiştir. Tek başına kalınca da halk i&ccedil;inde olunca da toplumu idare edince de hep Allah&rsquo;ı hatırlamıştır. O insanları s&uuml;rekli dini hususlarda kendisine sorular sormaya teşvik ediyordu. Ali insanlara amel ve davranışlarıyla &ouml;ğ&uuml;t veriyordu. Evet o hem insanların imamıydı ve hem de &ouml;ğretmeni</p>\n\n	<p align=\"center\" style=\"margin-left:2.0in;\">\n		<em>Dr. Taha H&uuml;seyin Mısırlı yazar ve bilgin</em></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','İmam Ali İçin Ne Dediler?','','publish','closed','open','','imam-ali-icin-ne-dediler','','','2020-05-08 13:18:15','2020-05-08 10:18:15','',0,'http://islamex.com/?p=2762',0,'post','',0),(2763,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h4 style=\"text-align: right;\">\n	Eyyub Sağlam/Ehli Beyt &Ouml;ğretisi 2</h4>\n\n<p>\n	Ahzap savaşının en hassas ve tarihi kesimlerinden biri, Hz. Ali (a.s)&rsquo;ın Amr b. Abdeved ile yaptığı d&ouml;v&uuml;şt&uuml;.</p>\n\n<p>\n	Tarih kitapları ş&ouml;yle yazıyor: İslam d&uuml;şmanları Arapların en g&uuml;&ccedil;l&uuml;lerini, M&uuml;sl&uuml;manlarla savaşmaları i&ccedil;in Ahzap&rsquo;a getirmişlerdi. Onlardan beş kişi kahramanlıkta &ccedil;ok meşhurdu: Amr b. Abdeved, İkrime b. Ebu Cehil, Hubeyre, Nevfel ve Zirar...</p>\n\n<p>\n	Bu beş kişi, savaşın s&uuml;rd&uuml;ğ&uuml; g&uuml;nlerin birinde yakın d&ouml;v&uuml;ş i&ccedil;in hendeğin dar yerinden karşı tarafa ge&ccedil;tiler. Burası, M&uuml;sl&uuml;manların olduğu yere daha yakındı.</p>\n\n<p>\n	Amr b. Abdeved onların en g&uuml;&ccedil;l&uuml;s&uuml;yd&uuml;. O, savaşlarda b&uuml;y&uuml;k tecr&uuml;beler kazandığı i&ccedil;in gururlanıyordu. Y&uuml;ksek sesle kendisiyle savaşacak birini istiyordu:</p>\n\n<p>\n	- Benimle savaşacak kimse yok mu? diye feryat ediyordu. M&uuml;sl&uuml;manlardan karşısına &ccedil;ıkan birinin olmadığını g&ouml;r&uuml;nce daha da k&uuml;stahlaşıyor, hatta onların inan&ccedil;larıyla alay ederek ş&ouml;yle diyordu:</p>\n\n<p>\n	- Siz demiyor musunuz: Bizim &ouml;l&uuml;lerimiz cennete, sizinkiler de cehenneme gidecek diye. İ&ccedil;inizde &ouml;yle biri yok mu, onu cennete g&ouml;ndereyim; ya da o beni cehenneme g&ouml;ndersin?</p>\n\n<p>\n	Sonra şu şiirini okudu:</p>\n\n<p>\n	<em>Benimle savaşacak yok mu diye</em></p>\n\n<p>\n	<em>Bağırmaktan boğazım patladı</em></p>\n\n<p>\n	<em>Şu anda &ouml;yle bir yerde duruyorum ki,</em></p>\n\n<p>\n	<em>Kahramancıklar orada durmaktan korkarlar</em></p>\n\n<p>\n	<em>Ş&uuml;phesiz ki yiğit insanların cesareti</em></p>\n\n<p>\n	<em>En g&uuml;zel g&ouml;revlerdendir</em></p>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) bunu g&ouml;r&uuml;nce, birinin gidip M&uuml;sl&uuml;manları onun şerrinden kurtarması i&ccedil;in emir verdi. Ancak Hz. Ali b. Ebu Talib (a.s)&rsquo;ın dışında kimse bu işe yanaşmadı. Hz. Ali (a.s) g&ouml;n&uuml;ll&uuml; olduğunu ilan etti. Resulullah (s.a.a) ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	- Karşındakinin Amr b. Abdeved olduğunu unutma!</p>\n\n<p>\n	Hz. Ali (a.s):</p>\n\n<p>\n	- Ben savaşa hazırım, karşımdaki Amr bile olsa, diye cevap verdi.</p>\n\n<p>\n	Bunun &uuml;zerine Peygamber (s.a.a) ona yakınına gelmesini buyurdu. Sarığını başına sarıp &ouml;zel kılıcı Z&uuml;lfik&acirc;r&rsquo;ı ona verdi. Sonra ş&ouml;yle dua etti: &ldquo;Allah&rsquo;ım! Onu &ouml;nden, arkadan, sağdan, soldan, yukarıdan ve aşağıdan koru.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) hızla savaş meydanına gitti. Orada Amr&rsquo;ın şiirine karşılık şu şiiri okudu:</p>\n\n<p>\n	<em>Acele etme! Davetine karşılık veren</em></p>\n\n<p>\n	<em>Cesur adam meydana geldi</em></p>\n\n<p>\n	<em>&Ouml;yle biri ki, temiz niyetli ve basiretlidir</em></p>\n\n<p>\n	<em>Doğruluğu galip insanı kurtuluşa erdirir</em></p>\n\n<p>\n	<em>Ağıtcıların feryadını cenazenin kenarında</em></p>\n\n<p>\n	<em>Y&uuml;kselteceğime inanıyorum</em></p>\n\n<p>\n	<em>&Ouml;yle bir darbe indireceğim ki,</em></p>\n\n<p>\n	<em>Yankısı savaş meydanlarında kalacak</em></p>\n\n<p>\n	<em>Ve her yerde yayılacaktır</em></p>\n\n<p>\n	İşte burada Resulullah (s.a.a) şu &uuml;nl&uuml; c&uuml;mlesini buyurdu: &ldquo;İmanın b&uuml;t&uuml;n&uuml;yle şirkin b&uuml;t&uuml;n&uuml; karşı karşıyadır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ve d&ouml;v&uuml;ş başladı. Amr, kılıcıyla Hz. Ali (a.s)&rsquo;ın başına b&uuml;y&uuml;k bir darbe indirmek istedi. İmam, kendine &ouml;zg&uuml; &ccedil;evikliğiyle bu darbeden kurtuldu. Ancak, darbe &ouml;yle şiddetliydi ki, kalkanı ikiye b&ouml;l&uuml;p Hz. Ali (a.s)&rsquo;ın başını yaralamıştı. Hz. Ali (a.s) burada &ouml;zel bir taktik kullandı, kılıcını onun ayaklarının altına soktu. Koskoca adam yere yuvarladı. Meydanı b&uuml;y&uuml;k bir toz bulutu kaplamıştı. M&uuml;sl&uuml;manların arasındaki m&uuml;nafıklar Amr&rsquo;ın Hz. Ali (a.s)&rsquo;ı &ouml;ld&uuml;rd&uuml;ğ&uuml;n&uuml; zannettiler. Ama, bu tahminlerin aksi &ccedil;ıktı. Hz. Ali (a.s)&rsquo;ın tekbir sesi onun zaferinin habercisiydi. Hz. Ali (a.s), başından kan aktığı halde tozların arasından yavaş yavaş İslam ordusuna doğru geliyordu. Dudaklarında galibiyet tebess&uuml;m&uuml; vardı. Amr&rsquo;ın cesedi ise başsız olarak meydanın bir k&ouml;şesinde duruyordu.</p>\n\n<p>\n	Arapların meşhur pehlivanının &ouml;l&uuml;m&uuml; şirk ordusuna telafisi m&uuml;mk&uuml;n olmayan bir darbe indirmiş, &uuml;mitlerini boşa &ccedil;ıkarmıştı. Ruhsal durumları &ccedil;&ouml;km&uuml;ş, galibiyet arzusu kursaklarında kalmıştı. Bu zaferden dolayı Resulullah (s.a.a) Hz. Ali (a.s)&rsquo;a ş&ouml;yle buyurdu: &ldquo;Senin bu işini, Muhammed&rsquo;in &uuml;mmetinin amellerinin t&uuml;m&uuml;yle kıyas etsek bu zafer &uuml;st&uuml;n gelecektir. &Ccedil;&uuml;nk&uuml; Amr&rsquo;ın &ouml;ld&uuml;r&uuml;lmesiyle, zilletin girmediği m&uuml;şrik evi ve izzetin girmediği M&uuml;sl&uuml;man evi kalmadı.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet alimlerinden Hakim-i Nişaburi bu s&ouml;z&uuml; başka bir tabirle ş&ouml;yle naklediyor: &ldquo;Ali b. Ebu Talib&rsquo;in Hendek g&uuml;n&uuml;, Amr b. Ahdeved ile yaptığı savaş, &uuml;mmetimin kıyamete kadar yapacağı amellerden daha &uuml;st&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu s&ouml;z&uuml;n felsefesi a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; o g&uuml;n, İslam ve Kur&rsquo;an tehlikedeydi ve en buhranlı anlarını yaşıyordu. Bu uğurda, Resulullah (s.a.a)&rsquo;den sonra en b&uuml;y&uuml;k fedak&acirc;rlığı o yapmıştı. Hz. Ali (a.s) fedak&acirc;rlıklarıyla İslam&rsquo;ı tehlikeden kurtarıp onun kıyamete kadar devamını sağladı. İslam, onun fedak&acirc;rlığının bereketiyle k&ouml;kleşip b&uuml;t&uuml;n insanlığa kanat gerdi. Dolayısıyla herkes ibadetini ona bor&ccedil;ludur. Bazıları ş&ouml;yle bir olayı naklediyorlar: M&uuml;şrikler, Amr&rsquo;ın cenazesini almak i&ccedil;in Peygamber (s.a.a)&rsquo;e on bin dirhem g&ouml;nderdiler. (Belki de Uhud&rsquo;da kendilerinin Hz. Hamza&rsquo;ya yaptıkları muameleyi M&uuml;sl&uuml;manların da Amr&rsquo;a yapacaklarını d&uuml;ş&uuml;n&uuml;yorlardı.) Resulullah (s.a.a) onlara ş&ouml;yle buyurdu: &ldquo;Cenaze sizin olsun, biz &ouml;l&uuml;lerden para almayız.&rdquo;</p>\n\n<p>\n	Şunu da aktarmada yarar var: Hz. Ali (a.s) Amr&rsquo;ı &ouml;ld&uuml;rd&uuml;kten sonra onun &uuml;zerindeki &ccedil;ok değerli zırhı olan &ccedil;ıkarmadı. Amr&rsquo;ın kız kardeşi bu durumu g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Onu &ouml;ld&uuml;ren ne kadar &uuml;st&uuml;n biridir.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bihar&rsquo;ul-Envar; c.20, s.215</p>\n\n		<p>\n			İbn-i Ebi&rsquo;l-Hadid, &ldquo;Şerh-i Nehc&rsquo;&uuml;l-Belağa&rdquo;da (c.4, s.244) bu c&uuml;mleyi &ldquo;İhkak&rsquo;ul-Hak&rdquo;tan aynen nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Bihar&rsquo;ul-Envar; c.20, s.216.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - M&uuml;stedrek-i Hakim; c.3, s.32.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bu b&ouml;l&uuml;m i&ccedil;in İhkak&rsquo;ul-Hak, c.6; Bihar&rsquo;ul-Envar, c.20, Tefsir&rsquo;ul-Mizan, c.16; Habib&rsquo;ul-Seyr, c.1 ve Furuğ-u Ebediyet, c.2&rsquo;den yararlanılmıştır.</p>\n	</div>\n</div>','İmam Ali (A.S) ve Arap Pehlivanı','','publish','closed','open','','imam-ali-a-s-ve-arap-pehlivani','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2763',0,'post','',0),(2764,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<div>\n	<p style=\"text-align: right;\">\n		Cafer Doğru</p>\n\n	<p style=\"text-align: right;\">\n		&nbsp;</p>\n\n	<p>\n		<strong>1. B&ouml;l&uuml;m </strong><em>(Hilafetle ilgili şikayeti, neden sabrettiği ve halkın kendine biati konusunda)</em></p>\n\n	<p style=\"margin-left:69.45pt;\">\n		<em>&ldquo;Allah&rsquo;a andolsun ki falan kimse (Ebi Kuhafe oğlu Ebubekir), hilafete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği halde hilafeti bir g&ouml;mlek gibi &uuml;zerine giydi. Oysa sel her zaman benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim y&uuml;ce zirvelere y&uuml;kselemez. Ben de hilafetle kendi arama bir perde gerdim, ondan t&uuml;m&uuml;yle y&uuml;z &ccedil;evirdim. </em></p>\n\n	<p style=\"margin-left:69.45pt;\">\n		<em>Ve kendi kendime d&uuml;ş&uuml;nmeye başladım; şu kesilmiş elimle hemen atağa mı ge&ccedil;eyim, yoksa şu kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim? &Ouml;yle bir karanlık ve k&ouml;rl&uuml;k ki bu, b&uuml;y&uuml;ğ&uuml; tamamıyla yıpratır, k&uuml;&ccedil;&uuml;ğ&uuml; t&uuml;m&uuml;yle ihtiyarlatır, m&uuml;min kimse de Rabbine ulaşıncaya dek bu karanlık k&ouml;rl&uuml;kte s&uuml;rekli olarak zahmetten zahmete d&uuml;şer. </em></p>\n\n	<p style=\"margin-left:69.45pt;\">\n		<em>G&ouml;rd&uuml;m ki sabretmek akla daha yatkındır, sabrettim. Ama g&ouml;z&uuml;mde diken vardı, boğazımda ise kemik. Mirasımın t&uuml;m&uuml;yle yağmalandığını g&ouml;r&uuml;yordum.&rdquo;</em></p>\n\n	<p>\n		Hutbeye genel bir bakış</p>\n\n	<p>\n		Bu hutbe, <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;nın en &ouml;nemli hutbelerinden biridir. Resulullah (s.a.a)&rsquo;den sonraki hilafet ile ilgili konuları, gizlisi saklısı olmaksızın a&ccedil;ıkladığı i&ccedil;in bir grup kimsenin itirazda bulunmasına sebep olmuştur. Bu hutbede <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;nın diğer hutbelerinde olmayan bir takım noktalar yer almıştır. Kısa olmakla beraber ilk halifeler ile ilgili İslam tarihinin &ouml;zeti konumundadır. Bu hutbede olduk&ccedil;a ilgin&ccedil; ve ince bir takım yorumlar vardır ve bunlar g&ouml;r&uuml;ş sahibi kimseler i&ccedil;in okunması gereken &ccedil;ok &ouml;nemli konulardır. Bu hutbede yer alan bazı noktalar başka yerde g&ouml;r&uuml;lmesi m&uuml;mk&uuml;n olmayan t&uuml;rdendir. Bu hutbeyi a&ccedil;ıklayıp tefsir etmeden &ouml;nce bir ka&ccedil; noktaya işaret etmeyi gerekli g&ouml;r&uuml;yoruz:</p>\n\n	<h2>\n		1- Hutbenin adı</h2>\n\n	<p>\n		Bu hutbenin adı son c&uuml;mlesinden alınmıştır. Hz. Ali (a.s), İbn-i Abbas&rsquo;ın hutbeyi devam ettirmesi hakkındaki isteği &uuml;zere ona ş&ouml;yle buyurmuştur: <em>&ldquo;Ey İbn-i Abbas bu azdığında devenin boğazının altında oluşan şişkinlikti ki geldi, sonra geri indi.&rdquo;</em> B&ouml;ylece Hz. Ali (a.s), İbn-i Abbas&rsquo;ın konuşmasını devam ettirmesi isteğini reddetti. Zira İmam&rsquo;ı&nbsp; o hassas ve ateşli konuşmayı yapmaya hazırlayan hal ve durumu t&uuml;m&uuml;yle değişmişti. kalabalık arasında bulunan bir şahsın Hz. Ali (a.s)&rsquo;a bir mektup vermesi hazretin konuşmasının y&ouml;n&uuml;n&uuml; değiştirmişti.</p>\n\n	<h2>\n		2- Hutbenin Okunduğu Zaman</h2>\n\n	<p>\n		Bu hutbenin beyan edildiği zaman ile ilgili olarak <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;yı şerh edenler arasında farklı g&ouml;r&uuml;şler ortaya konmuştur. Muhakkik Hoyi gibi bazı şarihler, bu hutbenin i&ccedil;eriğinden, senet ve yollarından istifade ederek bu s&ouml;zlerin Hz. Ali&rsquo;nin m&uuml;barek &ouml;mr&uuml;n&uuml;n sonlarında Cemel, Siffin ve Nehrevan savaşlarında ahdini bozanlar, zalimler ve dinden &ccedil;ıkanlar ile yaptığı savaşlardan sonra beyan edildiğini s&ouml;ylemişlerdir. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n	<h2>\n		3- Hutbenin Okunduğu Yer</h2>\n\n	<p>\n		<em>Nehc&rsquo;ul Belağa</em>&rsquo;yı şerh eden bir grup, bu hutbenin okunduğu yer hususunda sessiz kalmışlardır; ama bazıları Hz. Ali (a.s)&rsquo;ın bu hutbeyi Kufe mescidi minberinde okuduğuna inanmaktadırlar. İbn-i Abbas bu konuda ş&ouml;yle diyor:</p>\n\n	<p>\n		&ldquo;Hz. Ali (a.s), bu hutbeyi <em>Rahbe</em>&rsquo;de okumuştur.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;Hilafetten s&ouml;z edildiği bir esnada Hz. Ali (a.s)&rsquo;ın kalbinde b&uuml;y&uuml;k bir fırtına koptu ve bu s&ouml;zleri s&ouml;yledi.&rdquo;</p>\n\n	<h2>\n		4- Hutbenin Senedi</h2>\n\n	<p>\n		Hutbenin senedi hakkında da farklı g&ouml;r&uuml;şler vardır. Bazı alimler bu hutbeyi m&uuml;tevatir sayarken. Bu hutbede a&ccedil;ıklanan İslam tarihiyle ilgili bazı ger&ccedil;ekleri kabul etmek istemeyen bazı kimseler ise, bu hutbenin Hz. Ali (a.s)&rsquo;a ait olmadığını iddia etmişlerdir. Bunlara g&ouml;re Hz. Ali asla hilafet hususunda şikayette bulunmamış ve bu hutbe Seyyid Razi tarafından yazılmıştır.</p>\n\n	<p>\n		Meşhur Şarih İbn-i Meysem Behrani ş&ouml;yle diyor: Hutbenin senedi tevat&uuml;r derecesine ulaşmamıştır ancak bu hutbenin Seyyid Razi tarafından uydurulduğu iddiası da ger&ccedil;ek dışı bir s&ouml;z ve temelsiz bir iddiadır. (Bu hutbe Hz. Ali (a.s)&rsquo;ın okuduğu bir hutbedir.)&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>&nbsp;</p>\n\n	<p>\n		Bu hutbenin senedindeki ihtilaf, i&ccedil;inde zayıflık veya belirsizlik olduğu anlamında değildir. Hakeza <em>Nehc&rsquo;ul Belağa</em>&rsquo;nın diğer hutbelerinden değersiz de değildir. Hatta aksine ileride a&ccedil;ıklanacağı gibi, bu hutbe, <em>Nehc&rsquo;ul Belağa</em>&rsquo;nın diğer bazı hutbelerinin sahip olmadığı &ccedil;eşitli senetlere sahiptir.</p>\n\n	<p>\n		Dolayısıyla bu hutbe hakkında yapılan eleştiriler sadece bir grup insanın zihni ve &ouml;n yargısıyla uyuşmadığı i&ccedil;indir. Bunlar &ouml;n yargılarını ve zihniyetlerini bu hutbe ile d&uuml;zeltmeye kalkışacağına, bu hutbenin senetlerini zayıf g&ouml;stermeye &ccedil;alışmış ve b&ouml;ylece akıllarınca zihniyetlerine zarar gelmesini &ouml;nlemek istemişlerdir.</p>\n\n	<p>\n		Bu hutbe i&ccedil;in <em>Nehc&rsquo;ul Belağa</em> dışında zikredilen bazı senetler şunlardır:</p>\n\n	<p>\n		1- İbn-i Cevzi, <em>Tezkiret&rsquo;ul Hevas</em> adlı kitabında ş&ouml;yle demektedir: &ldquo;Bu hutbeyi Hz. Ali (a.s) bir kimsenin sorduğu soruya cevap olarak okumuştur. Hz. Ali (a.s) minbere &ccedil;ıkınca o şahıs, &ldquo;Ne oldu da şimdiye kadar hilafet dizginlerini eline almadın?&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>&nbsp;diye sormuştur.</p>\n\n	<p>\n		Bu s&ouml;zler İbn-i Cevzi&rsquo;nin bu hutbe i&ccedil;in başka bir senedinin de olduğunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bu şahsın sorusu <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;da s&ouml;z konusu edilmemiştir. Dolayısıyla İbn-i Cevzi bu hutbe i&ccedil;in başka bir yol elde etmiştir.</p>\n\n	<p>\n		2- Meşhur şarih İbn-i Meysem Behrani ş&ouml;yle diyor: &ldquo;Bu hutbeyi iki ayrı kitapta g&ouml;rd&uuml;m bu, her iki kitabın yazılış tarihi de Seyyid Razi&rsquo;den (r.a) &ouml;ncedir.&rdquo; İlk &ouml;nce &ldquo;Mutezile&rsquo;nin b&uuml;y&uuml;k alimlerinden olan Ka&rsquo;bi&rsquo;nin &ouml;ğrencisi ve Seyyid Razi&rsquo;nin doğumundan &ouml;nce vefat etmiş olan Ebu Cafer b. Kubbe&rsquo;nin yazmış olduğu &ldquo;el-İnsaf&rdquo; adlı kitapta; ayrıca bu hutbenin bir n&uuml;shasını g&ouml;rd&uuml;m ki &uuml;zerinde el-Muktedir Billah&rsquo;ın veziri olan Ebu&rsquo;l Hasan Ali b. Muhammed b. Fırat&rsquo;ın hattı vardı ve bu da, Seyyid Razi&rsquo;nin doğumundan altmış k&uuml;sur yıl &ouml;ncesine ait olduğunu ifade etmektedir.</p>\n\n	<p>\n		Daha sonra ş&ouml;yle devam etmektedir: Daha &ccedil;ok bu n&uuml;shanın İbn-i Fırat&rsquo;ın doğumundan bir m&uuml;ddet &ouml;nce yazıldığını tahmin ediyorum.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n	<p>\n		İbn-i Ebil Hadid ise ş&ouml;yle diyor: &Uuml;stadım Vasiti 603 yılında &uuml;stadı İbn-i Haşşab&rsquo;ın, &ldquo;Bu hutbe uydurulmuş bir hutbe midir?&rdquo; sorusuna ş&ouml;yle cevap verdiğini rivayet etmektedir: &ldquo;Allah&rsquo;a yemin olsun ki hayır! Ben bu hutbenin Hz. Ali (a.s)&rsquo;ın s&ouml;zleri olduğunu, senin adının Musaddık b. Şebib Vasiti olduğunu bildiğim gibi biliyorum.&rdquo;</p>\n\n	<p>\n		Ben &uuml;stadıma, &ldquo;halkın bir &ccedil;oğu bu hutbenin Seyyid Razi&rsquo;nin s&ouml;zleri olduğunu iddia etmektedir.&rdquo; diye s&ouml;yleyince de bana ş&ouml;yle cevap verdi: &ldquo;Seyyid Razi ve benzerleri nerede, bu &ouml;zel beyan g&uuml;zelliği nerede!&rdquo; Biz Seyyid Razi&rsquo;nin risalesini de g&ouml;rd&uuml;k. Onun d&uuml;z yazıdaki &uuml;slubunu da biliyoruz. Bu hutbeyle hi&ccedil; bir benzerliği yoktur.&rdquo;</p>\n\n	<p>\n		Daha sonra ş&ouml;yle devam etti: &ldquo;Allah&rsquo;a and olsun ki ben bu hutbeyi Seyyid Razi&rsquo;nin doğumundan 200 yıl &ouml;nce yazılmış bazı kitaplarda g&ouml;rd&uuml;m. Bu hutbenin kimler tarafından nakledildiğini ve o hatların hangi alimlere ait olduğunu bile biliyorum. O zamanlar hen&uuml;z Seyyid Razi&rsquo;nin babası bile doğmamıştı.&rdquo;</p>\n\n	<p>\n		İbn-i Ebil Hadid ise s&ouml;zlerinin devamında ş&ouml;yle diyor: &ldquo;Ben de bu hutbenin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; Mu&rsquo;tezile&rsquo;nin b&uuml;y&uuml;k alimlerinden olan Ebu&rsquo;l Kasım Belhi&rsquo;nin kitaplarında g&ouml;rd&uuml;m. Ebu&rsquo;l Kasım Belhi ise el-Muktedir Billah&rsquo;la &ccedil;ağdaş olup, Seyyid Razi doğmadan yıllar &ouml;nce yaşamıştır. Aynı zamanda bu hutbenin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; İbn-i Kubbe&rsquo;nin (ki İmamiyye m&uuml;tekellimlerinden biridir.) &ldquo;<em>el-İnsaf</em>&rdquo; adlı kitabında g&ouml;rd&uuml;m. İbn-i Kubbe de Ebul Kasım Belhi&rsquo;nin &ouml;ğrencisidir ve Seyyid Razi&rsquo;den &ouml;nce yaşamıştır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n	<p>\n		Merhum Allame Emini <em>el-Gadir</em>, c.7, s.82&rsquo;de bu hutbenin 28 kaynağını saymaktadır.</p>\n\n	<h2>\n		Hutbenin İ&ccedil;eriği</h2>\n\n	<p>\n		Daha &ouml;nce de s&ouml;z edildiği gibi, bu hutbe t&uuml;m&uuml;yle Peygamber (s.a.a)&rsquo;den sonraki hilafet meselesi ile ilgilidir. Hz. Ali (a.s) halifeler d&ouml;neminde v&uuml;cuda gelen sorunları olduk&ccedil;a anlamlı, ateşli ve etkili ifadelerle beyan etmiştir. Ayrıca bu hutbede Resulullah (s.a.a)&rsquo;den sonra bu makama en &ccedil;ok kendisinin layık olduğunu belirtmekte ve hilafetin neden asıl y&ouml;r&uuml;ngesinden &ccedil;ıktığına &uuml;z&uuml;lmektedir.</p>\n\n	<p>\n		Hutbenin sonunda ise halkın kendisine biat etme olayını anlatmakta ve neden biatlerini kabul ettiğini olduk&ccedil;a g&uuml;zel ve ilham verici c&uuml;mlelerle beyan etmektedir.</p>\n\n	<h2>\n		Hilafet Meselesi Hakkında &Ouml;nemli Bir Yorum</h2>\n\n	<p>\n		Bu hutbe, &ouml;nceden de beyan edildiği gibi Resulullah&rsquo;tan sonra hilafet &ccedil;izgisini değiştirmek i&ccedil;in oluşturulan olduk&ccedil;a şiddetli ve ağır fırtınalara işaret etmektedir. Aynı şekilde Peygamber&rsquo;in hilafeti makamına kimin layık olduğunu, delil ve mantık ışığında ortaya koymaktadır. Ardından da bu olayda işlenilen hata ve Peygamber&rsquo;in hilafet konusundaki a&ccedil;ık emrinin g&ouml;rmezlikten gelinmesi arkasından M&uuml;sl&uuml;manlar i&ccedil;in ortaya &ccedil;ıkan b&uuml;y&uuml;k sorunlara işaret etmektedir.</p>\n\n	<p>\n		Hz. Ali (a.s) Hutbe&rsquo;nin başlangıcında hilafetin ilk aşaması ile ilgili şikayetini ortaya koymakta ve ş&ouml;yle buyurmaktadır: <em>&ldquo;Allah&rsquo;a and olsun ki falan kimse (Ebi Kuhafe oğlu), hilafete g&ouml;re yerimin, değirmen taşının </em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a><em>&nbsp;mili gibi olduğunu bildiği halde hilafeti bir g&ouml;mlek </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a><em>&nbsp;gibi giyindi.&rdquo;</em></p>\n\n	<p>\n		&ldquo;<em>Takammeseha</em>&rdquo; kelimesindeki &ldquo;ha&rdquo; zamiri hilafeti ifade etmektedir. <em>Kamis</em> (g&ouml;mlek) olarak tabir edilmesi de onun hilafeti &ouml;rt&uuml;nmek i&ccedil;in bir g&ouml;mlek ve s&uuml;s olarak kullandığına işarettir. Oysa bu b&uuml;y&uuml;k değirmen taşı, şiddetli hareketinde d&uuml;zenini sağlayan, sapmasını &ouml;nleyen, İslam ve M&uuml;sl&uuml;manların menfaatleri doğrultusunda d&ouml;nmesini temin eden g&uuml;&ccedil;l&uuml; bir eksen ve mile ihtiya&ccedil; duymaktadır. Evet, hilafet bir g&ouml;mlek değildir. Bir değirmen taşı &ouml;rneği gibi, toplumu d&ouml;nd&uuml;ren, idare eden bir sistemdir. Hilafetin g&uuml;&ccedil;l&uuml; bir merkeze ihtiyacı vardır. Yoksa hilafet asla birisinin giyeceği ve kendisini &ouml;rteceği bir g&ouml;mlek değildir.</p>\n\n	<p>\n		Ardından hilafete diğerlerinin değil kendisinin layık olduğunu ispatlamak ve herkesin bunu bildiğini vurgulamak i&ccedil;in, asla inkar edilmesi m&uuml;mk&uuml;n olmayan apa&ccedil;ık bir delil ortaya koymakta ve ş&ouml;yle buyurmaktadır: &ldquo;<em>Oysa sel benden akar</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a><em>&nbsp;ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&rdquo;</em></p>\n\n	<p>\n		&ldquo;<em>Yenhedir</em>&rdquo; (aşağı d&ouml;k&uuml;l&uuml;r) ve &ldquo;<em>layerka</em>&rdquo; (y&uuml;kselmez) tabirlerinin bir arada biri olumlu biri olumsuz kipte kullanılışının &ccedil;ok ince ve zarif bir anlamı vardır.</p>\n\n	<p>\n		Burada imamın varlığı y&uuml;ksek zirvelere sahip dağa benzetilmiştir. Bu t&uuml;r dağların en doğal &ouml;zelliği, g&ouml;kten inen yağmur ve suyu kendine &ccedil;ekerek daha sonra geniş topraklara ve vadilere akıtması, bitkileri yeşertmesi ve &ouml;te yandan y&uuml;ksekten u&ccedil;an hi&ccedil; bir kuşun zirvesine ulaşamamasıdır.</p>\n\n	<p>\n		Bu benzetme ile dağların yery&uuml;z&uuml;n&uuml;n g&uuml;venliğini sağlamasındaki rol&uuml;ne de işaret etmektedir. Nitekim Allah-u Teala ş&ouml;yle buyurmaktadır: <strong>&ldquo;Sizi sarsmaması i&ccedil;in yery&uuml;z&uuml;nde sağlam dağları, yolunuzu bulmanız i&ccedil;in de ırmakları ve yolları yarattı.</strong> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n	<p>\n		Evet, eğer y&uuml;ce dağlar olmasaydı bir yandan yery&uuml;z&uuml;n&uuml;n i&ccedil; basıncı, diğer yandan ay ve g&uuml;neşin &ccedil;ekim g&uuml;c&uuml; ve denizlerin gel-git olayı, bir de r&uuml;zgar basıncı insanlardan her t&uuml;rl&uuml; huzur ve g&uuml;veni kaldırır, g&ouml;kten inen sular b&uuml;y&uuml;k bir sel halinde denizlere akar ve dolayısıyla da &ccedil;eşme ve nehir şeklinde bir su stokuna sahip bulunmazdık.</p>\n\n	<p>\n		Her &uuml;mmet i&ccedil;in masum bir imamın varlığı bir &ccedil;ok huzur ve bereketlerin kaynağıdır. Ayrıca bu tabir hi&ccedil; kimsenin İmam&rsquo;ın y&uuml;ce fikirlerine, marifet derecesine ve şahsiyetinin &ouml;z&uuml;ne eremeyeceğini de g&ouml;stermektedir. Hz. Ali (a.s.)&rsquo;ı da muallimi olan Peygamber-i Ekrem, ve diğer Masum imamlar dışında hi&ccedil; kimse hakkınca derk edemez.</p>\n\n	<p>\n		Ashabı, takip&ccedil;ileri ve dostlarından herkes bu b&uuml;y&uuml;k okyanustan kendi varlık kapasitesi &ouml;l&ccedil;&uuml;s&uuml;nde istifade eder. Ama derinlikleri hi&ccedil; kimse tarafından bilinemez.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n	<p>\n		Ayrıca şu n&uuml;kteye de dikkat etmek gerekir ki değirmen taşının d&ouml;nmesi i&ccedil;in de nehirlerden faydalanılmaktadır. Bu nehirler ise y&uuml;ce dağlardan akmaktadır. Ayrıca değirmen taşları dağların bir par&ccedil;ası olup dev kayalardan elde edilmektedir. Yukarıdaki tabir ise b&uuml;t&uuml;n bu anlamların t&uuml;m&uuml;ne işaret ediyor olabilir. Yani ben hem değirmen taşının miliyim, hem değirmen taşıyım hem, harekete ge&ccedil;irici g&uuml;c&uuml;m.</p>\n\n	<p>\n		Yine bilindiği gibi dağların dorukları, semavi bereketleri kar şeklinde kendi bağrında barındırmakta ve daha sonra yavaş yavaş buradaki su kaynağını susuz topraklara akıtmaktadır. Bu da Hz. Ali (a.s)&rsquo;ın vahiy kaynağına ve Peygamber (s.a.a)&rsquo;in sonsuz varlık denizinden faydalanmasına işaret de olabilir.</p>\n\n	<p>\n		Bazı şarihler &ldquo;sel&rdquo; tabirinin yukarıdaki c&uuml;mlede Hz. Ali (a.s)&rsquo;ın vehbi ilim ve bilgisine gizli bir işaret olduğunu kabul etmişlerdir. Nitekim İslam Peygamberi (s.a.a) de, &ldquo;Ben ilim şehriyim, Ali ise kapısıdır&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>&nbsp;diye buyurduğu meşhur hadisi de buna işaret etmiştir. Yine Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;De ki: Suyunuz &ccedil;ekiliverse s&ouml;yleyin bakalım, size kim bir akar su getirebilir?&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>&nbsp;ayeti ile ilgili olarak İmam Ali bin Musa Rıza (a.s), ayetteki &ldquo;<em>main mein</em>&rdquo; (akarsu) kelimesini Hz. Ali&rsquo;nin ilmi diye tefsir etmiştir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n	<p>\n		Burada insanın aklına şu bir ka&ccedil; soru takılmaktadır: İlk &ouml;nce ş&ouml;yle bir itirazda bulunulabilir: Neden Hz. Ali (a.s) burada kendisini &ouml;vmektedir? Oysa insanın kendisini &ouml;vmesi kınanmış bir &ouml;zelliktir. Nitekim bir rivayette ş&ouml;yle buyurmuştur: <em>&ldquo;İnsanın kendisini tekiye etmesi &ccedil;irkindir.&rdquo;</em></p>\n\n	<p>\n		Bu soruya verilecek cevap olarak, kendini tanıtmak ile &ouml;vmek arasındaki farklılığa dikkat etmek gerekir. Bazen halk birinin şahsiyetinden habersizdir ve bu bilgisizliği sebebiyle de ondan yeterince istifade edememektedir. Bu gibi durumlarda insanın bizzat kendisi, yada başkası tarafından tanıtılması hi&ccedil;bir zaman kusur sayılmamaktadır. Hatta sevap ve kurtuluş yolu da budur. Bu bir doktorun re&ccedil;etesinin &uuml;st tarafında tıp uzmanlığının niteliğini belirtmesi i&ccedil;in yaptığı tanıtıma benzemektedir. Bunlar kendini &ouml;vmek değildir; sadece insanların sorunlarını halletmek i&ccedil;in onlara yol g&ouml;stermeye yarar.</p>\n\n	<p>\n		Akla gelen ikinci bir soruda şudur: &ldquo;<em>Oysa sel benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&rdquo;&nbsp; </em>C&uuml;mlesinde yer alan iddianın delili nedir?</p>\n\n	<p>\n		Bunun cevabı birinci sorunun cevabından daha a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; İslam ve M&uuml;sl&uuml;manların tarihi hakkında az bir bilgisi bulunanlar bile M&uuml;minlerin Emiri Hz. Ali (a.s)&rsquo;ın ilim ve bilgideki eşsiz makamını bilirler.</p>\n\n	<p>\n		Zira Peygamber-i Ekrem (s.a.a)&rsquo;den, Hz. Ali (a.s)&rsquo;ın geniş ilmi hususunda nakledilen bir &ccedil;ok hadislerin, yanı sıra İslam alimlerinin de belirttiği gibi t&uuml;m İslami ilimlerin Hz. Ali (a.s)&rsquo;dan v&uuml;cuda geldiği yani, b&uuml;t&uuml;n bu ilimlerin kurucusu sayılmasıda bu ger&ccedil;eği vurgulamaktadır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a>&nbsp;Diğer yandan halifeler zamanında ortaya &ccedil;ıkan ve diğerlerinin halletmekten aciz kaldığı t&uuml;m sorunların &ccedil;&ouml;z&uuml;m&uuml; noktasında Hz. Ali&rsquo;ye (a.s) başvurmaları ve bunlardan &ouml;te Hz. Ali&rsquo;nin <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;daki hutbelerine, mektuplarına ve kısa s&ouml;zlerine bakmak da hazretin ilim derecesini anlamak i&ccedil;in yeterlidir. M&uuml;sl&uuml;man olsun veya olmasın her insaf sahibi kimse <em>Nehc&rsquo;&uuml;l Belağa</em>&rsquo;yı dikkatlice okuyacak olursa Hz. Ali&rsquo;nin ilmi b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında boyun eğer ve &ldquo;<em>Oysa sel benden akar ve hi&ccedil; bir kuş benim y&uuml;kseldiğim yerlere y&uuml;kselemezdi.&rdquo; </em>c&uuml;mlesinin anlamını a&ccedil;ık&ccedil;a anlar.</p>\n\n	<p>\n		Burada akla takılan &uuml;&ccedil;&uuml;nc&uuml; soru ise şudur: Neden Hz. Ali (a.s) Resulullah (s.a.a)&rsquo;den sonra hilafet hususunda ortaya &ccedil;ıkan olaylardan şikayet ediyor? Acaba bu onun sabır, teslim ve rıza makamına ters d&uuml;şmez mi?</p>\n\n	<p>\n		Bu sorunun cevabı da ş&ouml;yledir: Sabır, teslim ve riza makamını taşımak bazı ger&ccedil;eklerin tarihe kaydedilmesi zorunluluğu ile asla &ccedil;elişmemektedir. &Ouml;zellikle hilafet konusunda ger&ccedil;eklerin s&ouml;ylenmesi &ouml;nemli bir farz sayılır. &Ccedil;&uuml;nk&uuml;, İslam toplumunun ve &ouml;zellikle gelecek nesillerin doğruyu teşhis edip İslam&rsquo;ı anlamada kimi kendilerine &ouml;l&ccedil;&uuml; olarak kabul edeceklerini bilmeleri i&ccedil;in Hz. Ali (a.s)&rsquo;ın bu ger&ccedil;ekleri beyan etmesi gerekiyordu.</p>\n\n	<p>\n		Hz. Ali (a.s), daha sonra ş&ouml;yle buyurmaktadır: &ldquo;<em>Ben de hilafetle arama bir perde &ccedil;ektim, ondan y&uuml;z &ccedil;evirdim.&rdquo;</em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n	<p>\n		Bu tabirden de anlaşıldığı &uuml;zere Hz. Ali (a.s) kendisini bu olaylar karşısında g&ouml;r&uuml;nce, asla &ccedil;atışmaya kalkışmadı ve b&uuml;y&uuml;k bir fedakarlıkla ileride a&ccedil;ıklamaya &ccedil;alışacağımız sebepler y&uuml;z&uuml;nden hilafetten vazge&ccedil;erek bir kenara &ccedil;ekildi. Ama &ouml;te yandan, &ldquo;bu b&uuml;y&uuml;k sapıklık karşısında ne yapması gerektiği ve ilahi sorumluluğunu nasıl yerine getirmesi&rdquo; d&uuml;ş&uuml;ncesi onun ruhunu s&uuml;rekli sıkıyordu.</p>\n\n	<p>\n		Bu y&uuml;zden hemen ardından ş&ouml;yle buyurmaktadır: <em>&ldquo;Başladım d&uuml;ş&uuml;nmeye; kesilmiş elimle atağa mı ge&ccedil;eyim, yoksa kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim?&rdquo;</em></p>\n\n	<p>\n		Hz. Ali (a.s) bu c&uuml;mle ile, &uuml;mmet karşısındaki sorumluluğunu, Allah ve Peygamberi tarafında verilen g&ouml;revi unutmadığını vurgulamak istiyor. Sonra iki sorun arasında kaldığını ş&ouml;yle belirtiyor: Birinci sorun şu idi: Eğer kıyam edip muhaliflerle &ccedil;atışsaydım bu &ccedil;atışma yeterli bir g&uuml;ce sahip olmadığım i&ccedil;in zaferle sonu&ccedil;lanmaz ve sadece M&uuml;sl&uuml;manlar arasında bir ayrılık yaratırdı, m&uuml;nafıkların ve d&uuml;şmanların eline fırsat ge&ccedil;erdi. Onlar s&uuml;rekli b&ouml;yle bir fırsatı g&ouml;zetliyordu. İkinci sorun ise o karanlık ve sapmalar karşısında sabretmemdi.</p>\n\n	<p>\n		&ldquo;<em>Tahye</em>&rdquo; zulmet ve karanlık anlamında olduğu halde &ldquo;<em>tahyetun</em> amya&rdquo; (k&ouml;r bir karanlık) diye bir tabir kullanılması şuna işaret etmektedir ki bazen karanlıklar şiddetli değildir ve i&ccedil;inde bir takım karartıları se&ccedil;mek m&uuml;mk&uuml;nd&uuml;r. Ama bu karanlık k&ouml;r bir karanlık diye nitelendirilecek kadar şiddetliydi.</p>\n\n	<p>\n		Daha sonra o zamanın şartlarını &uuml;&ccedil; kısa ve anlamlı c&uuml;mleyle a&ccedil;ıklayarak ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		<em>&nbsp;&ldquo;&Ouml;yle bir karanlık ve k&ouml;rl&uuml;k ki bu, b&uuml;y&uuml;ğ&uuml; tamamıyla yıpratır, k&uuml;&ccedil;&uuml;ğ&uuml; t&uuml;m&uuml;yle ihtiyarlatır, m&uuml;min kimse de Rabbine ulaşıncaya dek bu karanlık k&ouml;rl&uuml;kte zahmetten zahmete d&uuml;şer.&rdquo;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n	<p>\n		Bu tabirlerden de a&ccedil;ık&ccedil;a anlaşıldığı &uuml;zere hilafet konusundaki sapma genel bir sorun ve acı olarak herkesi b&uuml;y&uuml;k bir baskı altına almıştı. K&uuml;&ccedil;&uuml;kleri t&uuml;m&uuml;yle ihtiyarlatmış ve b&uuml;y&uuml;kleri t&uuml;m&uuml;yle yıpratmıştı. Ama m&uuml;minlerin hi&ccedil; ş&uuml;phesiz &ccedil;ektiği acı kat kat daha fazlaydı. Zira İslam camiasının her g&uuml;n artan problemleri ve kendisini her y&ouml;nden tehdit eden tehlikeler onları sonsuz bir derde ve derin bir &uuml;z&uuml;nt&uuml;ye d&uuml;ş&uuml;rm&uuml;şt&uuml;. Bu dert ve musibetler &ccedil;ok kısa bir zamanda &Uuml;meyye oğulları d&ouml;neminde daha belirgin bir şekilde ortaya &ccedil;ıktı.</p>\n\n	<p>\n		Hz. Ali (a.s) daha sonra bu iki zor ve tehlikeli se&ccedil;enek karşısında aldığı kararı ş&ouml;yle a&ccedil;ıklamaktadır: <em>&ldquo;G&ouml;rd&uuml;m ki sabretmek akla daha yatkındır, sabrettim.&rdquo;</em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n	<p>\n		&nbsp;Olayın b&uuml;t&uuml;n y&ouml;nlerini g&ouml;z &ouml;n&uuml;nde bulundurup &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;kten sonra bu sorunlar karşısında sabretmenin akla daha yatkın olduğunu g&ouml;rd&uuml;m.</p>\n\n	<p>\n		<em>&ldquo;Sabrettim, (bu sabrım huzur i&ccedil;inde değildi) ama g&ouml;z&uuml;mde diken vardı, boğazımda kemik.&rdquo;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>&nbsp;</p>\n\n	<p>\n		Bu tabir, Hz. Ali (a.s)&rsquo;ın o yıllardaki dert ve keder dolu durumunu g&ouml;zler &ouml;n&uuml;nde sermektedir. Hz. Ali (a.s) bir yandan g&ouml;zlerini kapayıp olayları g&ouml;rmezlikten gelemiyor ve bir yandan da şahit olduğu durumlar y&uuml;z&uuml;nden feryat edemiyor, i&ccedil;indeki acıları dışarıya yansıtamıyordu. &Ccedil;&uuml;nk&uuml; o yavaş yavaş her şeyini yitirdiğini g&ouml;r&uuml;yordu. <em>&ldquo;Mirasımın yağmalandığını g&ouml;r&uuml;yordum.&rdquo;</em></p>\n\n	<h2>\n		N&uuml;kteler</h2>\n\n	<p>\n		1- Neden İmam sabrı tercih etti? Tarihin de a&ccedil;ık&ccedil;a tanıklık ettiği &uuml;zere İslam d&uuml;şmanları ve m&uuml;nafıklar Peygamber (s.a.a)&rsquo;in vefatı i&ccedil;in adeta g&uuml;n sayıyorlardı. Onlardan bir &ccedil;oğu Peygamber vefat ettiğinde M&uuml;sl&uuml;manların birlik ve beraberliğinin bozulacağını ve din karşıtı hareket i&ccedil;in gerekli şartların oluşacağını ve dolayısıyla da daha yeni kurulan İslam devletini ortadan kaldırabileceklerini sanıyorlardı. İşte bu şartlarda eğer Ali (a.s) kendi hakkını almak i&ccedil;in, başka bir deyimle M&uuml;sl&uuml;manları Peygamber (s.a.a) d&ouml;nemindeki ger&ccedil;ek İslam&rsquo;a d&ouml;nd&uuml;rmek i&ccedil;in kıyam edecek olsaydı, hilafet sahnesinden uzaklaştırılması i&ccedil;in &ouml;nceden alınan karar y&uuml;z&uuml;nden hi&ccedil; ş&uuml;phesiz b&uuml;y&uuml;k bir &ccedil;atışma meydana gelecek ve dolayısıyla m&uuml;nafık ve d&uuml;şmanların k&ouml;t&uuml; arzularına ulaşması i&ccedil;in gerekli ortam sağlanmış olacaktı. Dıştan gelen tehditler Peygamber&rsquo;in m&uuml;barek hayatının son g&uuml;nlerine kadar bizzat Peygamber (s.a.a)&rsquo;in endişelenmesine sebep olduğu tarihi bir ger&ccedil;ektir. Nitekim meşhur İslam tarihi kitaplarında şu tabirler yer almıştır: &ldquo;Peygamber (s.a.a) vefat edince cahiliye Arapları geriye d&ouml;n&uuml;ş hareketini başlattı. Yahudi ve Hıristiyanlar kıyam ettiler, m&uuml;nafıklar ortaya &ccedil;ıktılar. M&uuml;sl&uuml;manların durumu ise, soğuk ve yağmurlu bir gecede &ccedil;obansız olarak &ccedil;&ouml;lde başı boş dolaşan koyun s&uuml;r&uuml;s&uuml;n&uuml; andırıyordu.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n	<p>\n		Bunların hepsi bir yana, hi&ccedil; bir dost ve taraftar olmadan kıyam etmesi kendisinin zafere erişmesini daha da zorlaştıracaktı. Eğer kıyam edecek olsaydı bir &ccedil;ok cahil kimse bu kıyamın &ouml;nemli ilahi haklar i&ccedil;in değil; şahsi bir takım sebepler y&uuml;z&uuml;nden ger&ccedil;ekleştiğini iddia edecekti. &Ouml;zellikle bu kıyamın yenilgiyle sonu&ccedil;lanması,&nbsp; ger&ccedil;ek İslam&rsquo;ı korumakla g&ouml;revli bir kuşağın tamamen yok olup sahneyi İslam hilafeti adına rol almış kimselerin bırakmaları etmeleri anlamına gelirdi.</p>\n\n	<p>\n		Ama hilafetin, ger&ccedil;ek sahiplerinin elinden alınması sonucu v&uuml;cuda gelen zorluklar ve kayıplar her g&uuml;n daha da &ccedil;oğalıyordu. B&uuml;t&uuml;n bunlar birer diken olarak Hz. Ali (a.s)&rsquo;ın g&ouml;zlerine giriyor ve bir kemik şeklinde boğazına saplanıyordu.</p>\n\n	<p>\n		Bu b&uuml;t&uuml;n M&uuml;sl&uuml;manlar i&ccedil;in tarih boyunca alınacak bir ders konumundadır. M&uuml;sl&uuml;manlar kaybolan haklarını almaya kalkışmalarının İslam&rsquo;ın temeline zarar verdiğini g&ouml;rd&uuml;klerinde kendi haklarına g&ouml;z yummalı ve dinin temellerini korumayı her şeyden &ouml;ne ge&ccedil;irmelidirler ve haklarını kaybetmekten kaynaklanan acılara sabretmeli sessiz kalmalıdırlar.</p>\n\n	<p>\n		Bu anlamın bir benzeri 26. hutbede de aynen ş&ouml;yle yer almıştır:</p>\n\n	<p style=\"margin-left:70.8pt;\">\n		&nbsp;<em>&ldquo;Ben baktım ve g&ouml;rd&uuml;m ki bu hakkı almak i&ccedil;in kendi ailemden başka bir yardımcım yok, diken dolu g&ouml;zlerimi kapadım, kemik saplanmış boğazımla yudum yudum olayları i&ccedil;ime d&ouml;kt&uuml;m.&rdquo;</em></p>\n\n	<p>\n		2- Neden hilafet hakkı &ldquo;miras&rdquo; olarak ifade edilmiştir?</p>\n\n	<p>\n		Yukarıdaki tabirlerde de okuduğumuz &uuml;zere Hz. Ali (a.s): <em>&ldquo;Ben mirasımın yağmalandığını g&ouml;rd&uuml;m&rdquo; </em>buyurmuştur. Burada, &ldquo;Neden hilafetten, &ldquo;miras&rdquo; diye s&ouml;z edilmiştir? diye bir soru akla gelmektedir.&rdquo; Bu sorunun cevap olarak, hilafetin Peygamber (s.a.a)&rsquo;den masum halifesine ulaşan ilahi ve manevi bir miras olduğuna dikkat etmek gerekir. Elbette hilafet; kişisel maddi bir miras ve zahiri bir h&uuml;k&uuml;met değildir. Bu tabirin bir benzeri Kur&rsquo;an ayetlerinde de a&ccedil;ık&ccedil;a yer almıştır. Nitekim Zekeriyya Allah&rsquo;tan evlat isteyince onun kendi varisi ve Al-i Ya&rsquo;kub&rsquo;un varisi olmasını ve n&uuml;b&uuml;vvet mirası ile insanların &ouml;nderliği makamını hakkıyla yerine getirmesini arzu etmektedir: <strong>&ldquo;Tarafından bana bir veli (oğul) ver ki o bana varis olsun; Ya&rsquo;kub hanedanına da varis olsun.</strong>&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n	<p>\n		Ger&ccedil;ekte b&uuml;t&uuml;n &uuml;mmete ait olan bu miras yalnız Peygamber (s.a.a)&rsquo;in yerine ge&ccedil;en halifenin ve imamın elinde bulunmaktadır.</p>\n\n	<p>\n		Nitekim semavi kitaplar hakkında Kur&rsquo;an&rsquo;da ş&ouml;yle okumaktayız: <strong>&ldquo;Sonra kitabı kullarımız arasından se&ccedil;tiklerimize miras bıraktık.</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n	<p>\n		Bu y&uuml;zden meşhur bir hadiste de ş&ouml;yle yer almıştır: <em>&ldquo;Alimler Peygamberlerin varisleridir. </em><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>&nbsp;</p>\n\n	<p>\n		Bu s&ouml;z&uuml;n en b&uuml;y&uuml;k şahidi ise, Hz. Ali&rsquo;nin hayatıdır. O ameli a&ccedil;ıdan da mal ve makama en k&uuml;&ccedil;&uuml;k bir bağlılığının olmadığını ve hilafeti (ilahi işlevini yerine getiremediği taktirde) eski bir ayakkabı veya bir hayvanın s&uuml;m&uuml;ğ&uuml; gibi değerlendirdiğini a&ccedil;ık&ccedil;a g&ouml;stermiştir. Dolayısıyla bir makam olarak hilafeti kaybettiği i&ccedil;in g&ouml;zlerinde diken, boğazında kemikle yaşadığı s&ouml;ylenemez.</p>\n\n	<p>\n		Bazıları &ldquo;yağmalanan miras&rdquo; deyiminden maksadın Peygamber (s.a.a)&rsquo;in hayatta iken Hz. Fatime&rsquo;ye hediye ettiği Fedek bağı olduğunu s&ouml;ylemişlerdir. <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>&nbsp;Ama bu, olduk&ccedil;a uzak bir ihtimal olarak g&ouml;z&uuml;kmektedir. Zira bu hutbenin t&uuml;m&uuml; hilafet ile ilgilidir ve dolayısıyla bu c&uuml;mle de bu anlam &ccedil;er&ccedil;evesinde değerlendirilmelidir.</p>\n\n	<p>\n		3- Hz. Ali (a.s) İnziva D&ouml;nemi</p>\n\n	<p>\n		Hi&ccedil; kimse Hz. Ali (a.s)&rsquo;ın evinin bir k&ouml;şesine &ccedil;ekilmesi sebebiyle İslam d&uuml;nyasının uğradığı zararları ve b&uuml;y&uuml;k kayıpları hesaplayamaz. Sadece Hz. Ali&rsquo;nin acı olaylar, sıkıntılar ve birbiri ardınca ger&ccedil;ekleşen savaşlar ile birlikte olan kısa s&uuml;ren hilafeti d&ouml;neminde s&ouml;ylediği hutbeleri, mektupları ve kısa s&ouml;zlerinden oluşan <em>Nehc&rsquo;ul Belağa</em>&rsquo;ya bir bakacak olursak ilmi boyut a&ccedil;ısından evinin bir k&ouml;şesine &ccedil;ekildiği 25 yıl boyunca &uuml;mmetin uğradığı zararın boyutlarını tahmin edebiliriz. Hz. Ali (a.s) eğer bu uzun yıllar boyunca halife olarak &uuml;mmet arasında yer alacak olsaydı M&uuml;sl&uuml;manlar hatta t&uuml;m insanlık i&ccedil;in ne kadar b&uuml;y&uuml;k bir ilmi birikim ve hazineler bırakabilirdi?</p>\n\n	<p>\n		Ama elden ne gelir! Bu b&uuml;y&uuml;k feyzi ve tarihi nimeti M&uuml;sl&uuml;manlardan ve insanlıktan aldılar ve telafi edilmesi asla m&uuml;mk&uuml;n olmayan bir &ccedil;ok kayıplara neden oldular.</p>\n\n	<p>\n		4- Neden Hz. Ali (a.s) hilafet meselesini s&ouml;z konusu etmektedir?</p>\n\n	<p>\n		Bazılarına g&ouml;re Hz. Ali (a.s) aslında ge&ccedil;mişe ait bulunan hilafet konusuna hi&ccedil; girmeseydi, halkın unutmasını sağlasaydı ve bu vesileyle bir &ccedil;ok ihtilafın v&uuml;cuda gelmesine engel olsaydı daha iyi olurdu.</p>\n\n	<p>\n		Bu s&ouml;zlerin bir benzerini bug&uuml;nde dile getirenler vardır. Hz. Ali (a.s)&rsquo;ın Peygamberden hemen sonraki hilafet hakkı s&ouml;z konusu edildiğinde ş&ouml;yle demektedirler: &ldquo;M&uuml;sl&uuml;manların vahdetini korumak i&ccedil;in susmalısınız, bu olayları unutmalısınız, biz bug&uuml;n b&uuml;y&uuml;k d&uuml;şmanlarla karşı karşıyayız. Bug&uuml;n b&ouml;ylesi konularla uğraşmak bizleri ortak d&uuml;şmanlarımızla savaşmaktan alıkoymaktadır. Aslında bu t&uuml;r konuları tartışmanın hi&ccedil;bir faydası yoktur. Zira her fırkanın mensupları kendi akıllarınca bir karar almış ve yollarına devam etmektedirler. Dolayısıyla bu t&uuml;r konuları devam ettirmenin bir faydası yoktur denilmektedir.</p>\n\n	<p>\n		Bu eleştiri ve soruya cevap olarak iki &ouml;nemli noktayı hatırlatmak gerekir:</p>\n\n	<p>\n		a: Peygamber (s.a.a) Hz. Ali (a.s)&rsquo;ın hilafetini sık sık vurgulamakta ve Allah&rsquo;ın emriyle yalnızca onun bu işe layık olduğunu ifade etmekteydi. Peygamber (s.a.a), bu a&ccedil;ıklama ve bayanlarını kendi isteği &uuml;zere değil, ilahi emir gereği yapıyordu.</p>\n\n	<p>\n		Ger&ccedil;ekte peygamberlerin g&ouml;nderiliş gayesi de, insanları batıla uymaktan kurtarıp onlara hakkı g&ouml;stermektir. Kur&rsquo;an-i Kerim&rsquo;in bir &ccedil;ok ayetleri eski peygamberlerle ilgili olan saptırılmış ger&ccedil;ekleri a&ccedil;ıklamak ve insanlara hakkı a&ccedil;ıklamakla ilgilidir. &Ccedil;&uuml;nk&uuml; y&uuml;ce ilahi şahsiyetlerle ilgili her t&uuml;rl&uuml; sapma sonraki kuşaklarda yanlış değerlendirmeleri ve b&uuml;y&uuml;k yanılgıları meydana getirecektir.</p>\n\n	<p>\n		Hz. Ali (a.s) Peygamber (s.a.a)&rsquo;in takip&ccedil;isi olarak her yerde hakikatin savunucusu olmuştur ve hakikat ile bağdaşmayan mevcut olaylara karşı koymuştur. Dolayısıyla araştırmacıların yıllar sonra insaf &uuml;zere h&uuml;k&uuml;m vermeleri i&ccedil;in hilafet ile ilgili bu hakikatleri dile getirmiştir. B&ouml;ylece mevcut durumları &ouml;l&ccedil;&uuml; yapmadan hakikatleri d&uuml;ş&uuml;nmek isteyen kimseler ger&ccedil;eği anlayabilir ve araştırmaları sonucunda doğru yolu bulabilirler.</p>\n\n	<p>\n		Velhasıl ger&ccedil;ekleri &ouml;rtmek doğru olmadığı gibi m&uuml;mk&uuml;n bile değildir. &Ccedil;&uuml;nk&uuml; hak &uuml;zere kurulan bu alemde ger&ccedil;ekler kendini ortaya koyacak hak taraftarları onu ister istemez arayıp bulacaklardır.</p>\n\n	<p>\n		Ş&uuml;phesiz Resulullah (s.a.a)&rsquo;dan sonraki imamet ve hilafet konusu en &ouml;nemli dini konularımızdan biridir. İster Ehl-i Beyt mektebi takip&ccedil;ilerinin inandığı gibi bu konuyu dinin temel bir konusu kabul edelim veya bu konuda başka bir g&ouml;r&uuml;şe sahip olalım hi&ccedil; fark etmez. Her haliyle bu konu M&uuml;sl&uuml;manların g&ouml;r&uuml;ş a&ccedil;ılarında, i&ccedil;inde bulundukları tarihi s&uuml;reci değerlendirmelerinde, hatta İslam&rsquo;ı anlamalarında doğrudan etkili olan bir konudur. Bazı cahillerin sandığı gibi ge&ccedil;miş tarihle ilgili kişisel bir olay değildir. Bug&uuml;n, yarın ve gelecek ile ilgili bir &ccedil;ok etkileri vardır ve bir &ccedil;ok dini konular ile yakından ilgilidir. İşte bu y&uuml;zden Ali (a.s) zahiri hilafeti d&ouml;neminde defalarca bu konuya değinmiştir.</p>\n\n	<p>\n		b: M&uuml;sl&uuml;manların birlik ve beraberliğini bozan konular yersiz tartışmalara sebep olan bağnazlık ve saldırılardır. İki tarafın da mantıksal ve ilmi &ouml;l&ccedil;&uuml;lere uyarak yaptığı akli tartışmalar M&uuml;sl&uuml;manların vahdetini asla bozmaz. Hatta birbirlerini doğru şekilde tanımalarına sebep olduğu i&ccedil;in birliğin sağlanması i&ccedil;in olumlu y&ouml;nde etki yapar.</p>\n\n	<p>\n		Semavi dinler arasındaki ihtilaflar konusunda da bu t&uuml;r tartışmaların b&uuml;y&uuml;k bir faydası ve katkısı vardır. Bu t&uuml;r tartışmalara karşı koyanlar bilmeyerek de olsa ihtilafların artış kaydetmesine ve ayrılıkların b&uuml;y&uuml;mesine katkıda bulunmaktadırlar.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Minhac&rsquo;ul Beraat fi Şerh-i Nehc&rsquo;il Belaga</em> c.3 s.32</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Rahbe aslında geniş yer anlamındadır. Bazılarının inancına g&ouml;re Kufe&rsquo;de bulunan bir mahalle adıdır. Bazıları ise Kufe&rsquo;den sekiz fersah uzakta bulunan bir beldenin adı olduğuna inanmaktadırlar. (<em>Mecme&rsquo;ul Bahreyn ve Mesadir&rsquo;ul İttila</em>&rsquo;)</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Şerh-u Nehc&rsquo;il Belağa,</em> İbn-i Meysem, c.1, s.251</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Tezkiret&rsquo;ul Havas,</em> s.124</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Şerh-u İbn-i Meysem-i Behrani,</em> c.1, s.252</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Şerh-u İbn-i Ebi&rsquo;l Hadid,</em> c.1, s.205</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - &ldquo;Reha&rdquo; kelimesi de değirmen taşı anlamındadır. Bu kelime &ldquo;nakıs-i vavi&rdquo; veya &ldquo;nakıs-i yai&rdquo; şeklinde de kullanılmıştır. (Son harfi &ldquo;vav&rdquo; veya &ldquo;ya&rdquo; şeklinde de telaffuz edilmiştir.)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - &ldquo;Takammese&rdquo; kelimesi, &ldquo;g&ouml;mlek&rdquo; anlamına gelen &ldquo;kamis&rdquo; k&ouml;k&uuml;nden t&uuml;remiştir. Dolayısıyla da &ldquo;takammese&rdquo; kelimesi &ldquo;g&ouml;mlek giyindi&rdquo; anlamındadır.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - &ldquo;Yenhedir&rdquo; kelimesi &ldquo;inhidar&rdquo; maddesinden olup &ccedil;ok/fazla bir şekilde d&ouml;k&uuml;lmek ve baş aşağı akmak anlamaktadır.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Nahl Suresi: 15.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - M&uuml;minlerin Emiri Hz. Ali (a.s)&rsquo;ın s&ouml;zlerinin ger&ccedil;eğini anlamak ve &uuml;mmetin diğer bireylerinden tartışmasız &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; derk etmek i&ccedil;in bu kitabın &ouml;ns&ouml;z&uuml;nde yer alan Hz. Ali&rsquo;nin faziletleri ile ilgili kısa bilgilere baş vurunuz.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Bu meşhur hadisin Ehl-i S&uuml;nnet kaynaklarındaki senetleri i&ccedil;in de, <em>İhkak&rsquo;ul Hak</em> c.5, s.480- 501&rsquo;e m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - M&uuml;lk Suresi: 30.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>Tefsir-u Nur&rsquo;&uuml;s Sakaleyn,</em> c.5, s.5, 386 Bu tefsirin, kelimenin zahiri anlamı olan &ldquo;akarsu&rdquo; ile de bir &ccedil;elişirliği yoktur. Nitekim bazı rivayetlerde ise bu kelime İmam&rsquo;ın varlığı diye tefsir edilmiştir. Dolayısıyla b&uuml;t&uuml;n bu anlamların hepsi de ayetin mefhumu i&ccedil;in de değerlendirilebilir.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - İbn-i Ebi&rsquo;l Hadid, Nehc&rsquo;ul Belağa şerhinde bu konuda geniş bir a&ccedil;ıklamada bulunmuştur. İslami ilimleri tek tek sayarak tarih a&ccedil;ısından Ali&rsquo;nin (a.s) bu ilim okyanusuyla ilişkisini a&ccedil;ıklamadadır. (Şerh-u Nehc&rsquo;il Belağa, İbn-i Ebil Hadid, c.1, s.17- 20</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - &ldquo;sedeltu&rdquo; kelimesi &ldquo;sedl&rdquo; maddesinden t&uuml;remiş olup aslında bir şeyin yukarıdan &ouml;rtercesine aşağıya inmesi anlamındadır. O halde &ldquo;seletu&rdquo; c&uuml;mlesinin anlamı şudur: &ldquo;onu terk ettim, &uuml;zerini &ouml;rtt&uuml;m.&rdquo;</p>\n\n		<p>\n			&ldquo;Keşh&rdquo; kelimesi ise yan, b&ouml;ğ&uuml;r anlamındadır. Dolayısıyla &ldquo;teva anhu keşhehu&rdquo; c&uuml;mlesi itinasızlık ve bir şeyden sarf-ı nazar etmekten kinayedir.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - &ldquo;Yekdehu&rdquo; kelimesi &ldquo;kedh&rdquo; maddesinden t&uuml;remiş olup yorgunlukla i&ccedil; i&ccedil;e olan gayret ve &ccedil;aba anlamındadır.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - &ldquo;hata&rdquo; kelimesindeki &ldquo;ha&rdquo; edatı tembih ve ikaz alametidir. &ldquo;ta&rdquo; ise dişi i&ccedil;in işaret ismidir ve &ouml;nceki c&uuml;mlede ge&ccedil;en &ldquo;tehyetin&rdquo; (karanlık ve zulmet) kelimesine işarettir.</p>\n\n		<p>\n			Bazıları ise c&uuml;mleden anlaşılan bir halete işaret ettiğini s&ouml;ylemiştir.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - &ldquo;Ahca&rdquo; kelimesi &ldquo;hace&rdquo; maddesinden t&uuml;remiş olup &ldquo;akıl&rdquo; anlamındadır. Dolayısıyla &ldquo;ahca&rdquo; daha akıllıca anlamındadır. &ldquo;kazen&rdquo; ise kirlilik ve &ccedil;er&ccedil;&ouml;p anlamındadır. &ldquo;şecen&rdquo; kelimesi ise h&uuml;z&uuml;n, gam, dert, şiddet ve dert anlamındadır. Bazen de boğazda tıkanan kemik anlamındadır.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>Sire-i İbn-i Hişam,</em> c.4, s.316</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Meryem Suresi:, 5- 6</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Fatır Suresi: 32.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - <em>Usul-i Kafi</em>, c.1, s.32 ve 34</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - <em>Minhac&rsquo;ul Beraat,</em> c.3, s.45</p>\n	</div>\n</div>','İmam Ali’nin Mazlumiyeti ve Şikayetleri (Şıkşıkıye Hutbesi)','','publish','closed','open','','imam-alinin-mazlumiyeti-ve-sikayetleri-siksikiye-hutbesi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2764',0,'post','',0),(2765,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p style=\"text-align: right;\">\n	Erenler 1</p>\n\n<p>\n	Hz. Ali (a.s) Allah&#39;ın emriyle ve Hz. Resulullah (s.a.a)&#39;in a&ccedil;ık beyan ve tebliğiyle Gadir-i Hum g&uuml;n&uuml; halifelik makamına atanmış, ama daha sonra gelişen olaylarda &uuml;mmet, Allah ve Resul&uuml;n&uuml;n emrini uygulamamışlardı. Hz. Resulullah (s.a.a)&#39;in Gadir-i Hum g&uuml;n&uuml; a&ccedil;ık&ccedil;a irat buyurduğu hutbe hen&uuml;z b&uuml;t&uuml;n M&uuml;sl&uuml;manların kulağında &ccedil;ınlamaktayken, b&ouml;yle bir şeyin nasıl ve ni&ccedil;in meydana geldiğine şaşırmamak ger&ccedil;ekten m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Konunu biraz olsun aydınlığa kavuşması i&ccedil;in burada tarihin bir dilimine kısaca değinmek, şu &quot;Sak&icirc;fe Hadisesi&quot;nin ni&ccedil;in ve nasıl vuku bulduğunu &ouml;zetle incelemek durumundayız:</p>\n\n<p>\n	1- Tarih&icirc; belgelerin de sarihen ortaya koyduğu &uuml;zere Kureyşliler &ouml;teden beri Haşim&icirc;lere karşı d&uuml;şmanlık besliyorlardı. Hatta Hz. Resulullah (s.a.a)&rsquo;in sağlığında bile &ccedil;eşitli yollarla bu kinlerini defalarca kusmuşlardı. S&uuml;leyman Belh&icirc; bu konuda &ccedil;ok&ccedil;a rivayet nakletmiştir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hatta iş &ouml;yle bir hadde varmıştı ki, Hz. Resulullah (s.a.a); &quot;Bazıları, Ehl-i Beytim konusunda bana eziyet ediyorlar.&quot; diye buyurmuş ve bunu duyan Ensar derhal silahlanıp savaşa hazır h&acirc;lde Peygamber-i Ekrem (s.a.a)&#39;in huzuruna vararak savaşma izni talep etmişlerdi. Muhibbuddin Taber&icirc; ve Bezzaz&#39;dan gelen bir rivayette, Kureyşlilerin bir g&uuml;n Ben&icirc; Haşim&#39;e k&uuml;stah&ccedil;a &ccedil;atarak; &quot;&Ccedil;i&ccedil;ek (Hz. Peygamber), bazen de bataklıkta yeşerir.&quot; dedikleri ve Hz. Resul-i Ekrem&#39;in bu s&ouml;zden pek rahatsız olduğu ge&ccedil;er.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Kısacası Kureyşliler, halifeliğin Haşim&icirc;lere kalmasından yana değiller ve bu makamı Haşim&icirc;lerin elinden almaya &ccedil;alışıyorlardı.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yakub&icirc;, İbn-i Abbas ile &Ouml;mer arasında ge&ccedil;en bir konuşmayı aktarırken &Ouml;mer&#39;in; &quot;Ey İbn-i Abbas! Allah&#39;a yemin ederim ki, hakikaten amcan oğlu Ali, hil&acirc;fete en l&acirc;yık olan kimsedir! Ama Kureyşliler onu g&ouml;rmeye bile tahamm&uuml;l edemiyorlar!...&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> dediğini yazar.</p>\n\n<p>\n	Buna benzer başka bir rivayette de İbn-i Esir aynı s&ouml;zleri aktarır.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	İbn-i Ebi&#39;l-Hadid, İbn-i Abbas&#39;tan naklettiği bir rivayette &Ouml;mer&#39;in ş&ouml;yle dediğini yazar: &quot;Ben Ali&#39;nin mazlum olduğuna kesinlikle inanıyorum. Muhacirler, sırf yaş&ccedil;a gen&ccedil; olduğu i&ccedil;in Ali&#39;yi istemedi.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Aynı anlamdaki c&uuml;mleleri Taber&icirc; de &Ouml;mer&#39;den aktarmaktadır.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> el-Gadir&#39;de, &Ouml;mer&#39;in s&ouml;zleri kelimesi kelimesine aktarılmaktadır.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Abdulfettah Abdulmaksud &quot;el-İmam Ali&quot; adlı kitabında; &quot;Kureyşliler, Hz. Peygamber&rsquo;e besledikleri hıncı Hz. Ali&#39;den &ccedil;ıkardılar.&quot; der ve; &quot;Hz. Resulullah (s.a.a)&#39;e ne yaptılarsa, Ali&#39;ye de aynısını yaptılar.&quot; diye ekler!</p>\n\n<p>\n	B&uuml;reyde olayında, Hz. Resulullah (s.a.a)&#39;in yanında, onu Hz. Ali (a.s)&#39;dan şik&acirc;yette bulunmaya zorladıkları ve b&ouml;ylece Resulullah&#39;ın Ali&#39;ye olan sevgisinin azalacağını umdukları yazılır.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Hz. Resulullah (s.a.a) Ehl-i Beytinin geleceğinden hep endişe duyar ve; &quot;Benim &ouml;l&uuml;m&uuml;mden sonra Ehl-i Beytim bu &uuml;mmetin elinden pek &ccedil;ok perişanlıklar &ccedil;ekecek ve &uuml;mmetim tarafından &ouml;ld&uuml;r&uuml;leceklerdir.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> buyururdu.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle der: &quot;Kureyşliler Hz. Peygamber&#39;e (s.a.a) besledikleri kin ve d&uuml;şmanlığı bana karşı s&uuml;rd&uuml;rd&uuml;ler ve benim evl&acirc;tlarıma da aynı şeyi yapacaklar. Benim Kureyş&#39;le bir alıp veremediğim yoktu; ben Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) emri gereğince onlarla savaşmıştım.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan da anlaşılacağı &uuml;zere &quot;Muhacirler&quot; olarak tanınan Kureyşliler, Hz. Ali (a.s) ve diğer Haşim Oğullarına d&uuml;şmanlık ve kin g&uuml;d&uuml;yorlardı. Her fırsatta dilleriyle veya kinayelerle bu d&uuml;şmanlıklarını belirtmekte ve huzursuzluk &ccedil;ıkarmaktaydılar.</p>\n\n<p>\n	2- Kalbinde hastalık olanlar, bilhassa bazı Muhacirler, Hz. Ali&#39;nin İsl&acirc;m ahk&acirc;mını uygulama hususunda kimseye en ufak bir m&uuml;samaha g&ouml;stermeyeceğini, bu hususta uzlaşma ve yumuşamasının imk&acirc;nsız olduğunu, buna g&ouml;re b&ouml;yle birinin işbaşına ge&ccedil;mesi h&acirc;linde kendi durumlarının bir hayli zorlaşacağını -en azından umdukları refah ve mevkilere ulaşamayacaklarını- biliyorlardı. &Ouml;mer&#39;in kendisi bunu bizzat vurgulayarak ş&ouml;yle der:</p>\n\n<p>\n	&quot;Vallahi eğer Ali, M&uuml;sl&uuml;manların başına ge&ccedil;erse onları doğru yola sokacaktır. Gerektiğinde haklı olarak onlara &ccedil;atacak, hesaba &ccedil;ekecek ve azarlayacaktır ki, bu da insanlara hoş gelmeyecek ve ona karşı kıyam ve isyan edeceklerdir!&quot;</p>\n\n<p>\n	3- Mekke&#39;nin fethiyle İsl&acirc;m&#39;ı kabul etmek zorunda kalan &Uuml;meyye Oğulları ve bilhassa Muaviye ile babası, kardeşi ve diğer bir grup, kendi dostlarından, İsl&acirc;m&#39;ın merkezinde esrarengiz bir Emev&icirc; &ouml;rg&uuml;t&uuml; oluşturarak halifeliği Haşim Oğullarına kaptırmamak i&ccedil;in işe koyuldular.</p>\n\n<p>\n	Bu t&uuml;r bir pl&acirc;nın asıl m&uuml;sebbiplerini bulabilmek i&ccedil;in neticede kimin k&acirc;rlı &ccedil;ıktığına ve sonu&ccedil; olarak umulan makamları kimlerin elde ettiğine bakmak gerekir.</p>\n\n<p>\n	Nitekim, Hz. Ali&#39;nin Ebu Bekir&#39;e biat i&ccedil;in zorla g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n, orada bulunan &Ouml;mer&#39;e d&ouml;n&uuml;p; &quot;Bu s&uuml;t&uuml; iyi sağ sen; yarısı sana d&uuml;şecek nasılsa! Bug&uuml;n Ebu Bekir i&ccedil;in biat topluyorsun ki, yarın halifelik postunu sana devretsin!&quot; diyerek &ccedil;ıkıştığı bilinmektedir.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ger&ccedil;ekten de Ebu Bekir ne ş&ucirc;ra, ne de se&ccedil;im yoluna gitmeksizin kendisinden sonra halifeliği &Ouml;mer&#39;e bırakmış, bununla ilgili &quot;yazı&quot;yı, o sırada orada bulunan &quot;Osman&quot; yazmış, &uuml;stelik bu yazı da, her nedense Ebu Bekir&#39;in koma h&acirc;linde olduğu ve s&uuml;rekli baygınlık ge&ccedil;irip sayıkladığı son dakikalarında yazılmış ve &Ouml;mer tarafından oluşturulan altı kişilik &quot;Ş&ucirc;ra&quot; da &quot;Ali&#39;nin se&ccedil;ilemeyeceği bir şekilde&quot; tasarlanıp hazırlanmıştı!</p>\n\n<p>\n	Yine mevcut belgelere g&ouml;re Hz. Ali&#39;nin &Ouml;mer&#39;in evinden &ccedil;ıkarken, orada bulanan amcası Abbas&#39;a d&ouml;n&uuml;p halifeliğin yine kendisine bırakılmayacağını s&ouml;ylediği bilinmektedir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan da anlaşılacağı &uuml;zere Sak&icirc;fe&#39;de noktalanan &quot;halife tayini&quot; olayı &ouml;nceden hesaplanıp pl&acirc;nı &ccedil;izilmişti.</p>\n\n<p>\n	&Ouml;nceden hesaplanmış ve kararlaştırılmış bu olayın nasıl ger&ccedil;ekleştirildiğinin ve hangi y&ouml;ntemlerle uygulama safhasına getirildiğinin a&ccedil;ıklığa kavuşması i&ccedil;in Sak&icirc;fe hadisesini ana kaynaklarda nakledildiği &uuml;zere adım adım ve &ouml;zetle incelemek faydalı olacaktır:</p>\n\n<p>\n	&quot;Hz. Resulullah (s.a.a) d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;. Başlarında Hz. Ali (a.s)&rsquo;ın bulunduğu Haşim&icirc;lerle diğer bir grup sahabe, Allah Resul&uuml;n&uuml;n (s.a.a) p&acirc;k naaşının gus&uuml;l ve kefen işleriyle meşguld&uuml;.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Muhacirlerin &ccedil;oğuyla &Uuml;seyd bin Haz&icirc;re, Ben&icirc; Abduleşhel, Evs kabilesinden bir grup<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> ve Zeyd bin Sabit ile Beşir bin Sa&#39;d gibi &quot;Ensar&quot;dan m&uuml;teşekkil bir grup Ebu Bekir&#39;in etrafına toplanarak aceleyle Ben&icirc; Saide Sak&icirc;fesi&#39;ne doğru hareket ettiler.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bir grup Ensar da, Sa&#39;d bin Ubade&rsquo;nin etrafında toplanmıştı. Konuşmalar başladı. Her kafadan bir ses &ccedil;ıkmaya başlayınca ortada hi&ccedil;bir s&ouml;zbirliği yokken &Ouml;mer kimseye danışmaksızın Ebu Bekir&#39;in eline sarıldı; nezaketli ifadelerle birbirlerini halife olmaya davet ettiler.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Derken, &Ouml;mer Ebu Bekir&#39;e biat etti. Beşir bin Sa&#39;d ile Zeyd bin Sabit de konuşma yaparak Ebu Bekir&#39;e biat konusunda Ensar&rsquo;ı ikna etmeye &ccedil;alıştılar. Muhacirlerle Ensar&rsquo;ın &ccedil;oğunluğunun biati sağlandı ve halife tayini işi b&ouml;ylece ger&ccedil;ekleşmiş oldu.</p>\n\n<p>\n	Burada dikkatle &uuml;zerinde durulması gereken birka&ccedil; nokta s&ouml;z konusudur:</p>\n\n<p>\n	Hz. Resulullah (s.a.a)&#39;in &ouml;l&uuml;m d&ouml;şeğinde iken verdiği &quot;&Uuml;same&quot; komutasındaki ordunun hemen yola &ccedil;ıkması, ayrıca Ebu Bekir, &Ouml;mer ve Osman&rsquo;ın da bu ordunun birer askeri olarak Medine&#39;yi mutlaka terk etmeleri gerekliliği yolundaki kesin ve ısrarlı emrine rağmen Ebu Bekir, &Ouml;mer ve Osman&#39;ın -şu veya bu sebeple- Resulullah (s.a.a)&#39;in emrine itaat etmeyip Medine&#39;den &ccedil;ıkmadıkları,<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a> Hz. Ali&#39;nin (a.s) Muhacirlere y&ouml;nelerek; &quot;Allah aşkına ey Muhacirler! Hz. Resulullah (s.a.a)&rsquo;in h&uuml;k&ucirc;metine, Ehl-i Beytinin hakkı olan bu makama sahiplenmeyin!&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a> demesi;</p>\n\n<p>\n	Fazl bin Abbas&#39;ın bu konuda konuşurken sadece Kureyşlileri muhatap alması;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Mikdad&#39;ın da &quot;Ş&ucirc;ra&quot; g&uuml;n&uuml; sadece Kureyş&#39;i muhatap alıp &quot;Hil&acirc;feti Hz. Resulullah (s.a.a)&rsquo;in Ehl-i Beytinin elinden &ccedil;ekip alan şu Kureyş&#39;in yaptığına şaşırıp kalmamak m&uuml;mk&uuml;n değil! Allah&#39;a yemin ederim ki, Allah rızası i&ccedil;in yapmadılar bunu; d&uuml;nyayı ahirete tercih ettiler, işin aslı bu!&quot; demesi<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a>... vb. karineler bu işi yapanların -birka&ccedil; kişi dışında- Ensar olmadığını ve Kureyş&#39;in bu işi pl&acirc;nlayıp uygulayan tek taraf olduğunu apa&ccedil;ık g&ouml;zler &ouml;n&uuml;ne sermektedir. Kureyş&#39;in kimi zaman &quot;Ali&#39;nin yaş&ccedil;a k&uuml;&ccedil;&uuml;k olması&quot;nı bahane ettiği, kimi zaman da &quot;halifelikle peygamberlik aynı ailede olmamalı&quot; dediği bilinmektedir.</p>\n\n<p>\n	Demek ki meselenin aslı, &Ouml;mer&#39;in de dediği gibi, &quot;Kureyşlilerin Ali (a.s)&#39;ı halife olarak g&ouml;rmeye tahamm&uuml;l edemeyecekleri&quot;dir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Nitekim aynı şahıslar, bazen de &quot;Gadir-i Hum&quot; nassına rağmen i&ccedil;tihada kalkışmakta ve bir yerde &Ouml;mer&#39;in de a&ccedil;ık&ccedil;a ifade ettiği gibi, &quot;İş &ouml;yle icap etti...&quot; ve &quot;maslahat &ouml;yle gerektiriyordu.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a> diyerek konuyu kapatmaya &ccedil;alışmaktaydı.</p>\n\n<p>\n	Tabi&icirc; ki halife tayin etme işinin kolayca olup bitmediği de bilinmelidir. Sırf bu y&uuml;zden Hz. Resulullah (s.a.a)&#39;in m&uuml;barek naaşı defnedilmeyerek kendi evlerinde &uuml;&ccedil; g&uuml;n boyunca bekletilmiştir...&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	Evet... Meselenin &ccedil;ok acı boyutları var...</p>\n\n<p>\n	Hazret-i Resulullah (s.a.a)&#39;in irtihalinin pazartesi g&uuml;n&uuml; olduğu, p&acirc;k naaşlarının ancak &ccedil;arşamba gecesi toprağa verildiği kayıtlarda ge&ccedil;mektedir. Komşu evler, ancak &ccedil;arşamba gecesi evden gelen kazma k&uuml;rek seslerini duyunca, Hz. Resulullah (s.a.a)&#39;in p&acirc;k bedeninin toprağa verilmekte olduğunu anlamışlardı.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	Sak&icirc;fe&#39;de olan tartışmalarda Habbab bin M&uuml;nzir-i Ensar&icirc;&#39;nin ağzına toprak doldurulmuş, tekmeler altında ezilmekten g&uuml;&ccedil; bel&acirc; kurtarılmıştı. Sa&#39;d ve oğlu Kays ile orada bulunanlar arasında &ccedil;irkin m&uuml;nakaşalar olmuş, şairler Kureyş ve Ensar adına şiirler s&ouml;ylemiş, birbirlerini hicivlerle yermiş ve sert ifadeler kullanarak su&ccedil;lamışlardı. Ama sonunda Ensar yaptıkları bu işe pek pişman olmuş ve bu oldubittiden sonra kendi aralarındaki konuşmalarda s&uuml;rekli Ali (a.s)&#39;ın hil&acirc;fete daha l&acirc;yık olduğunu belirtmiş ve durum giderek değişerek Ebu Bekir&#39;in d&uuml;şmesi an meselesi h&acirc;line gelmişti.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ancak Muhacirler ne yapıp edip, halifeliği Hz. Resulullah (s.a.a)&#39;in Ehl-i Beytinin elinden almayı başarmıştı. Bu arada mevcut şartların, onların lehine gelişmiş olduğunu da hatırlatmak gerekir. Yemame, Yemen ve Bahreyn&#39;de ortaya &ccedil;ıkan m&uuml;rtetler olayı, İsl&acirc;m toplumunu tehdit eden cidd&icirc; bir tehlikeye d&ouml;n&uuml;şm&uuml;ş ve bu tehlikenin boyutlarının farkına varan Hz. Ali (a.s) ve Şia&rsquo;sı olan sahab&icirc;ler, bu i&ccedil; ihtil&acirc;fa -kendi haklarının &ccedil;iğnenmesi pahasına da olsa- hemen son verilmesi gerektiği noktasında karar almışlardı. &Ccedil;&uuml;nk&uuml; i&ccedil; ihtil&acirc;fın farkına varan İsl&acirc;m d&uuml;şmanlarının Medine&#39;ye saldırıp İsl&acirc;m&#39;ı tarihten silmeleri &ccedil;ok cidd&icirc; bir tehlike olarak ortada dolaşmaktaydı.</p>\n\n<p>\n	&Ouml;te yandan Haşim&icirc;lerin, bu bozuk ortamda direnip kargaşayı bastırarak duruma h&acirc;kim olabilecek g&uuml;&ccedil;leri de yoktu. Bu kargaşa sonucu gelişen olaylar her ne kadar belli bir grubun işine yaramış olsa da, bu durumun doğurduğu sonu&ccedil;lar b&uuml;t&uuml;n İsl&acirc;m &uuml;mmetini olumsuz y&ouml;nde etkilemiş birtakım &ccedil;arpıklıların doğmasına ve bu &ccedil;arpıklıkların g&uuml;n&uuml;m&uuml;ze kadar devam etmesine sebep olmuştur.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	HZ. ALİ (A.S)&#39;IN TARAFTARI OLAN BAZI SAHAB&Icirc;LERİN SAK&Icirc;FE OLAYINA İTİRAZLARI</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. Ali (a.s) ile onu izleyen bir avu&ccedil; sadık sahab&icirc;, Hz. Resulullah (s.a.a)&#39;in mutahhar bedeninin gus&uuml;l ve kefen işleriyle uğraşırken, &ccedil;oğunluk denilebilecek kalabalık bir grup, biraz &ouml;tede, hil&acirc;feti ele ge&ccedil;irebilmek i&ccedil;in m&uuml;nakaşalar başlatmış ihtil&acirc;fa d&uuml;şm&uuml;şlerdi.</p>\n\n<p>\n	Bu olaylar neticesinde &quot;oldubitti&quot;yle karşı karşıya bırakılan Hz. Ali&#39;yle Şia&rsquo;sı (onu izleyenler), s&ouml;z konusu &ccedil;oğunluğa karşı gerekli m&uuml;cadele imk&acirc;nlarına sahip olmadıklarından İsl&acirc;m d&uuml;nyasını tehdit etmeye başlayan mevcut şartların bir i&ccedil; ihtil&acirc;fa hi&ccedil; mi hi&ccedil; izin vermeyen b&ouml;ylesine bir ortamda meseleyi karşılıklı g&ouml;r&uuml;şmeler ve tebliğ yoluyla halletmeyi tercih edip M&uuml;sl&uuml;manları &quot;aceleci ve zamansız eylem&quot;leri noktasında uyararak bu yaptıklarının ileride &ccedil;ok k&ouml;t&uuml; sonu&ccedil;lar doğuracağına dair nasihatlerde bulundular.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	HZ. ALİ (A.S)&#39;IN TAVRI</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbn-i Kuteybe (&Ouml;: H. 270) &quot;el-İm&acirc;me ve&#39;s-Siyase&quot; adlı kitabının &quot;Ali&#39;nin Ebu Bekir&#39;e biat etmemesi&quot; başlıklı b&ouml;l&uuml;m&uuml;nde Ali (a.s)&rsquo;ın Ebu Bekir&#39;e biat etmemesinin nedenlerini anlatan konuşmasını aktardıktan sonra Ali (a.s)&rsquo;ın orada bulunan Muhacirleri muhatap alarak ş&ouml;yle dediğini nakleder: &quot;...Allah aşkına ey Muhacirler, Muhammed (s.a.a)&rsquo;in kurduğu h&uuml;k&ucirc;meti onun Ehl-i Beytinden almayın, Ehl-i Beyti, hakkı olan bu makamdan uzak tutmaya &ccedil;alışmayın. Ey Muhacirler (Kureyş), Allah&#39;a yemin ederim ki biz, insanlar i&ccedil;inde hil&acirc;fete en l&acirc;yık olanlarız! &Ccedil;&uuml;nk&uuml; biz Ehl-i Beytiz! Siz de bilirsiniz ki, Kur&#39;an okuyan, Allah&#39;ın dininde fakih olan, Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnet ve y&ouml;ntemini en iyi bilen, halkın işlerine v&acirc;kıf, b&uuml;t&uuml;n zul&uuml;m ve haksızlıklara karşı halkın haklarını m&uuml;dafaa eden ve beyt&uuml;lmali eşit şekilde dağıtan, bu Ehl-i Beytin arasındadır. İşte bundan dolayıdır ki liyakat ve hak sahibi biziz. Ve yine Allah&#39;a andolsun ki b&ouml;yle biri, biz Ehl-i Beytin arasındadır şu anda. Heva ve heveslerinize, nefsan&icirc; arzularınıza kapılmayın; yoksa Allah&#39;tan uzaklaşır, Hak&#39;tan kopup gidersiniz...&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Tarih, Hz. Ali (a.s)&rsquo;ın Hz. Fatıma (a.s)&rsquo;ı bir bineğe bindirerek akşamları teker teker sahabenin kapısını &ccedil;aldığını ve onlardan yardım istediğini, onlarınsa Hz. Fatıma (a.s)&#39;a şu cevabı verdiklerini yazar: &quot;Ey Resulullah (s.a.a)&#39;in kızı! Biz Ebu Bekir ile biat etmiş bulunmaktayız artık. Eğer Ali ondan &ouml;nce gelip biat isteseydi, elbette ki Ali&#39;ye biat ederdik.&quot; Bu cevap &uuml;zerine Hz. Ali; &quot;Ben Hz. Resulullah (s.a.a)&rsquo;in cenazesini ortada bırakıp hil&acirc;fet i&ccedil;in biat toplama derdine d&uuml;şemezdim.&quot; diyordu.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	HZ. FATIMA&rsquo;T&Uuml;Z-ZEHRA (A.S)&#39;IN İTİRAZI</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Fedek meselesi i&ccedil;in camiye gelmiş olan Hz. Fatıma (a.s), Fedek meselesini ele alarak olduk&ccedil;a d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; ve &ccedil;arpıcı bir konuşma yapmış ve hil&acirc;fet konusuna da değinerek ş&ouml;yle demişti:</p>\n\n<p>\n	&quot;Allah Teala, Resul&uuml;n&uuml; y&uuml;ce cennetlerinde peygamberlerin bulunduğu yere g&ouml;t&uuml;r&uuml;p onu sizden ayırınca, sizde nifak kinleri g&ouml;r&uuml;nmeye başladı ve Hz. Peygamber (s.a.a)&rsquo;in zamanında konuşmaya cesaret edemeyen &quot;sapmışların s&ouml;zc&uuml;s&uuml;&quot;n&uuml;n dili s&ouml;yler oldu, cahillerle yalancılar belli oldu. Şeytan sizi &ccedil;ağırdı, ona icabet ettiniz; başkasına ait deveye binip başkalarına ait bir pınara y&ouml;neldiniz.&quot;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	Hz. Fatıma-ı Zehra (a.s)&#39;ın bu hutbesi epey tafsil&acirc;tlıdır; dileyenler, bu hutbeyi i&ccedil;eren eserlere bakabilirler.</p>\n\n<p>\n	Hz. Fatıma-ı Zehra (a.s) &ouml;l&uuml;m d&ouml;şeğindeyken Ensar ve Muhacirlerin hanımlarından kendisini ziyarete gelen bir gruba ş&ouml;yle dediler: &quot;...M&uuml;sl&uuml;manlar Ali&#39;de ne hata buldular ki, halifeliği onun elinden alıp başkasına verdiler?! Allah&#39;a yemin ederim ki, Ali&#39;nin keskin kılıcı, azimli ve yolundan d&ouml;nmez adımları ve uygulamada hi&ccedil;bir m&uuml;samaha ve ayrıcalık tanımaması, il&acirc;hi ahk&acirc;m konusundaki bilgisi, M&uuml;sl&uuml;manlara hoş gelmedi. Ama Allah&#39;a andolsun, Hz. Resulullah (s.a.a)&rsquo;in M&uuml;sl&uuml;manların idaresini kendisinden sonra ona bıraktığı gibi onlar da ona bıraksaydı, Ali İsl&acirc;m &uuml;mmetini ifrat ve tefrite d&uuml;şmeksizin idare ederdi. &Ccedil;&uuml;nk&uuml; Ali risaletin dayanağı, n&uuml;b&uuml;vvetin desteği ve dinle d&uuml;nya işlerinin bilgesidir. Şunu bilin ki, İsl&acirc;m &uuml;mmeti bu işte apa&ccedil;ık kendi zararına olacak şekilde davrandı. Allah&#39;a yemin ederim ki, M&uuml;sl&uuml;manlar Ali&#39;nin y&ouml;neteceği bir hil&acirc;fette eziyete uğramaz, sıkıntıya d&uuml;şmezlerdi. Ali onları adalet ve bilgi pınarına doğru g&ouml;t&uuml;r&uuml;r ve doyasıya susuzluklarını giderirdi (herkes Hz. Ali&#39;nin ilminden faydalanmış olurdu). Yerin ve g&ouml;ğ&uuml;n bereketleri M&uuml;sl&uuml;manlara a&ccedil;ılıverirdi o zaman!&rdquo;</p>\n\n<p>\n	&ldquo;S&ouml;zlerime iyi kulak verin ve bu duyduklarınızı sakın unutmayın. Daha nice şaşırtıcı şeyler g&ouml;receksiniz! Bekleyin hele!... Bu işte hangi delil ve karineyle davrandı onlar? Neye dayanarak yaptılar bunu? Cesur ve iş bilir bir uzmanı bırakıp korkak ve iş bilmez birine sarıldılar.&rdquo;</p>\n\n<p>\n	&quot;Yolu bilip de diğerlerine de doğru yolu g&ouml;sterenin mi, yoksa yolu bilmeyen ve kılavuzluğa ihtiyacı olanın mı halkı y&ouml;netmeye daha l&acirc;yık olduğunu bilmeyen şu g&uuml;ruha yazıklar olsun!&rdquo;</p>\n\n<p>\n	&ldquo;Ne oldu sizlere b&ouml;yle?! Nasıl vardınız bu h&uuml;kme?! Evet; M&uuml;sl&uuml;manların yaptığı bu iş, tıpkı gebe devenin durumu gibidir!<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a>... Bekleyin hele, yakında doğuracak! O zaman s&uuml;t yerine k&acirc;se k&acirc;se kan ve &ouml;ld&uuml;r&uuml;c&uuml; zehir sağacaksınız! İşte o zaman k&ouml;t&uuml;ler zararlı &ccedil;ıkar, gelecek nesiller ge&ccedil;miş nesillerin d&uuml;z&uuml;p koştuğu uğursuz temellerin sebep olduğu sonu&ccedil;ları g&ouml;r&uuml;rler... O h&acirc;lde kesinlikle sizi saracak olan fitne ve fesadı bekleyedurun!&rdquo;</p>\n\n<p>\n	&ldquo;Keskin bir kılı&ccedil;, her yeri sarıp kuşatacak; daim&icirc; bir kargaşa ve zalimlerin diktat&ouml;rl&uuml;k ve zorbalığıdır bundan b&ouml;yle sizi bekleyen... Varınızı yoğunuzu yağmalayacak, olgunlaşmış buğday başakları gibi tırpanlayıp bi&ccedil;ecekler sizi! Bu uğursuz işin nelere yol a&ccedil;acağı şu anda belli değildir sizlerce... Ne de zavallıdır bunlar! Sizin kendiniz biat etmeye gelmedik&ccedil;e biz Ehl-i Beyt, sizi zorlayamayız!&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Hz. Fatıma&#39;nın (a.s) bu konuşmasını dinleyenler i&ccedil;inde sağ kalıp Harre hadisesini g&ouml;zleriyle g&ouml;renler; Medinelilerin nasıl &uuml;&ccedil; g&uuml;n boyunca acımasızca katledildiğini, Kureyş ile Ensar&rsquo;dan 700, sahabeden 70 ve diğerlerinden de on bin kişinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne bizzat şahit olmuşlardı.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Tarih&#39;ul-Hulefa&rsquo;da, bu hadisede 1000&#39;e yakın Medineli bakire kızın tecav&uuml;ze uğradığı yazılmıştır.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	HZ. HASAN BİN ALİ (A.S) NE DEDİ?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Hasan (a.s) Mescid&rsquo;&uuml;n-Nebi&#39;ye girdi. Ebu Bekir&#39;i minberde g&ouml;r&uuml;r g&ouml;rmez; &quot;Babamın yerinden in!&quot; dedi.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	Aynı olay &Ouml;mer d&ouml;neminde de olmuş ve bu defa da İmam H&uuml;seyin (a.s) aynı şeyi &Ouml;mer&#39;e s&ouml;ylemişti!</p>\n\n<p>\n	İmam Hasan (a.s) babasının şahadetinden sonra -o g&uuml;n- minbere &ccedil;ıkarak ş&ouml;yle buyurdu: &quot;Biz, Allah&#39;ın galip gelecek olan hizbiyiz. Hz. Resul-i Ekrem (s.a.a)&rsquo;in mutahhar soyu, onun p&acirc;k ve tertemiz Ehl-i Beytiyiz. Hz. Peygamber (s.a.a) bu &uuml;mmet arasında iki ağır ve paha bi&ccedil;ilmez emanet bıraktı; birincisi Allah&#39;ın Kitabı, ikincisi ise biz Ehl-i Beytiz! O h&acirc;lde biz Kur&#39;an&#39;ın tefsiri hususunda &uuml;mmetin -başvurması gereken- mercileriyiz. Kur&#39;an&#39;ın hakikatlerini bilen beyan edicileriz; o h&acirc;lde emrimize itaat edin! Bize itaat etmeniz farzdır; bu, Allah ve Resul&uuml;&#39;n&uuml;n emrine itaattir.&quot;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	İmam Hasan (a.s) Muaviye&#39;ye yazdığı bir mektupta ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Allah Teala, Peygamberini &uuml;mmetin arasından alınca Araplar onun yerine ge&ccedil;me hususunda birbirleriyle tartışıp &ccedil;ekişmeye d&uuml;şt&uuml;ler. Kureyşliler; &quot;Biz Peygamber&rsquo;in akrabası ve v&acirc;risiyiz, onun hil&acirc;feti hususunda bizimle tartışmayın.&quot; dediler.</p>\n\n<p>\n	Araplar, Kureyş&rsquo;in bu istidl&acirc;lini kabul etti, ama Kureyşliler bizim aynı konudaki -akrabalık- delilimizi kabul etmediler! Ne yazık ki Kureyşliler, Araplara kabul ettirdikleri şeyi, bizim hakkımızda kendileri kabul etmemekle haksızlık ettiler!&quot;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	HZ. SELMAN&#39;IN İTİRAZI</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sak&icirc;fe g&uuml;n&uuml; Selman ş&ouml;yle demişti: &quot;Hz. Peygamber (s.a.a)&#39;in Ehl-i Beytinden sapıp bir ihtiyara biat ettiniz. Halifeliği Ehl-i Beyte bıraksaydınız, kimse karşı &ccedil;ıkmaz, muhalefet etmezdi, nimetlerle dolu şerefli bir hayat s&uuml;rd&uuml;r&uuml;rd&uuml;n&uuml;z. Ama siz yapacağınızı yaptınız ve yapmanız gerekeni yapmadınız!&quot;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	HZ. EBUZER&#39;İN G&Ouml;R&Uuml;Ş&Uuml;</p>\n\n<p>\n	O g&uuml;n Ebuzer Medine dışındaydı. Medine&#39;ye geldiğinde Ebu Bekir&#39;in halife olduğunu g&ouml;r&uuml;nce ş&ouml;yle dedi: &quot;Kılıcı aldınız, ama kınını unuttunuz (halifeliği kabullendiniz, ama ger&ccedil;ek halifenin yerini bilemediniz). Bu halifeliği Hz. Resulullah (s.a.a)&rsquo;in Ehl-i Bet&#39;ine bıraksaydınız, kimsenin itirazı olmazdı.&quot;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yakub&icirc; ş&ouml;yle yazar: &ldquo;Ebuzer Mescid&rsquo;&uuml;n-Nebi&#39;de bir konuşma yaparak ş&ouml;yle dedi: &lsquo;Muhammed, &Acirc;dem&#39;in ilminin v&acirc;risi olup b&uuml;t&uuml;n peygamberlerin faziletlerini kendisinde toplamıştır. Ali de Hz. Peygmaber&rsquo;in vasisi ve ilminin v&acirc;risidir. Ey ne yapacağını bilemeyen şaşkın &uuml;mmet! Eğer Allah&#39;ın &ouml;ncelik tanıdığına &ouml;ncelik tanır, Allah&#39;ın geride bıraktıklarını geride bırakır, halifeliği ger&ccedil;ek hak sahibi olan kendi peygamberinizin Ehl-i Beytine verseydiniz, d&ouml;rt bir yandan nimetler gelirdi sizlere ve kimse de muhalefet etmezdi.&rsquo; &quot;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	Yakub&icirc;, kitabının 2. cildinde Muaviye&#39;nin biat meclisinde Kays&#39;ın s&ouml;ylediklerini nakleder:</p>\n\n<p>\n	&ldquo;Tarihte de kaydedilmiş olduğu &uuml;zere Ehl-i Beyt taraftarı sahab&icirc;ler, imk&acirc;nları &ouml;l&ccedil;&uuml;s&uuml;nde gayret g&ouml;sterdiler, ellerinden geleni yaptılar, bilhassa altı kişilik ş&ucirc;ra oluşturulduğu g&uuml;n durumu d&uuml;zeltmek i&ccedil;in &ccedil;ok &ccedil;aba sarf ettiler; ancak &uuml;mmet kendi durumunu değiştirmedi.&rdquo;</p>\n\n<p>\n	İbn-i Ebi&#39;l-Hadid ş&ouml;yle yazar: &quot;Ammar Mescid&rsquo;&uuml;n-Nebi&#39;de ayağa kalkıp bir konuşma yaptı. Cemaat d&ouml;rt bir taraftan bağırarak susup yerine oturması i&ccedil;in uyardılar; hatta bazıları; &lsquo;Halifelik işinden sana ne?!&rsquo; gibi laflar ettiler. Ammar yerine oturup; &lsquo;Allah&#39;a ş&uuml;k&uuml;rler olsun; haktan yana olanlar her zaman mazlum olmuşlardır.&rsquo; dedi.&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	KARŞI &Ccedil;IKANLAR KİMLERDİ?</p>\n\n<p>\n	Halifelik olayında Hz. Ali (a.s)&#39;in etrafında toplanıp &ccedil;oğunluğun yapmış olduğuna ilk itiraz edenler, yani ilk Ehl-i Beyt takip&ccedil;ileri, ne adı sanı belli olmayan, ne de heva ve heveslerine kapılıp d&uuml;nyalarına uyan kimselerdi. Bilakis, bunların tamamı sahabe-i kiramdan olup Hz. Resulullah (s.a.a)&rsquo;in y&uuml;ce &ouml;ğretisinde yetişmiş, bildiklerini ondan &ouml;ğrenmiş zahit, abid, bilin&ccedil;li, alim, siyaset bilimine v&acirc;kıf, basiretli ve ileri g&ouml;r&uuml;şl&uuml; d&uuml;r&uuml;st kimselerdi. Her biri, İsl&acirc;m tarihinde asırlarca anılacak t&uuml;rden hizmet ve fedak&acirc;rlıklarda bulunmuş, se&ccedil;kin birer sahab&icirc; olan bu M&uuml;sl&uuml;manlar, sıradan insanlar değildi.</p>\n\n<p>\n	Şia&rsquo;nın &ouml;nde gelenleri Ammar, Ebuzer, Mikdad ve Selman gibi sahab&icirc;lerin Allah ve Resul&uuml; katında ne y&uuml;ce makamlara sahip oldukları herkes&ccedil;e bilinmektedir.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k sahab&icirc;lerin kim oldukları ve neler yaptıklarını anlamak i&ccedil;in Ebu Nuaym İsfahan&icirc;&#39;nin Hulyet&#39;&uuml;l-Evliya&#39;sına, Hatib&#39;in Tarih-i Bağdad&#39;ına, İbn-i Asakir&#39;in Tarih&#39;ine, İbn&#39;&uuml;l-Cevz&icirc;&#39;nin Safvat&rsquo;ul-Safve&#39;sine, H&acirc;kim&#39;in M&uuml;stedrek&#39;ine M&uuml;slim&#39;in Sahih&#39;ine, İbn-i Esir&#39;in &Uuml;sd&#39;&uuml;l-Gabe&#39;sine, İbn-i Hacer&#39;in el-İsabe&#39;sine, Ebu &Ouml;mer&#39;in İstiab&#39;ına bakmak gerekir. Bu kaynaklarda adı ge&ccedil;en sahab&icirc;lerin &uuml;st&uuml;n &ouml;zellikleri anlatılmış ve her biri hakkında Hz. Resulullah (s.a.a)&rsquo;in buyurduğu vasıf ve &ouml;vg&uuml;ler aktarılmıştır ki Taber&icirc;, K&acirc;mil ve Yakub&icirc;&#39;nin Tarih&#39;leriyle Bel&acirc;zur&icirc;&#39;nin F&uuml;tuh&#39;ul-B&uuml;ldan, Vakıd&icirc;&#39;nin F&uuml;tuh&#39;uş-Şam ve İbn-i Hişam&#39;la Haleb&icirc; ve Zeyn&icirc; Dehl&acirc;n&#39;ın siyer ve tarih kitaplarında bu y&uuml;ce sahab&icirc;lerin İsl&acirc;m uğrunda katlandıkları zorluklar, katıldıkları savaşlar, g&ouml;sterdikleri fedak&acirc;rlıklar, başarılar... vb. se&ccedil;kin hasletleri ayrıntılarıyla anlatılmaktadır.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s. 156-220.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Aynı kaynak.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- İbn-i Ebi&rsquo;l-Hadid, c.3, s.283 ve Yenab&icirc;&rsquo;ul-Mevedde, s.373.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Yakub&icirc; Tarihi, c.2, s.173.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- el-K&acirc;mil, İbni Esir, c.3, s.24-25.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İbn-i Ebi&#39;l-Hadid, c.2, s.18.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Taber&icirc; Tarihi, c.3, s.288-289.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- el-Gadir, c.7, s.79-80.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.226-253.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- en-Nas&acirc;ih&rsquo;ul-K&acirc;fiye, s.111, Yenab&icirc;&rsquo;ul-Mevedde, s.111.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.111.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- &nbsp;el-İmame ve&#39;s-Siyase, c.2, İbn-i Ebi&rsquo;l-Hadid, c.2, s.5.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- İbn-i Hişam Siyeri, c.4, s.336 ve el-Gadir, c.7.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Halebiye Siyeri, c.3, s.394.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- İbn-i Hişam Siyeri, c.4, s.338; Taber&icirc; Tarihi, c.2, s.446 ve Tarih&#39;ul-Hulef&acirc;, s.45 ve el-K&acirc;mil, İbn-i Esir, c.2, s.124.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- el-K&acirc;mil, İbn-i Esir, c.2, s.126, Tarih-i Taber&icirc;, c.2, s.458-446 ve Halebiye Siyeri, c.3, s.395 ve el-İmame ve&#39;s-Siyase, c.1, s.6 ve İbn-i Ebi&rsquo;l-Hadid, c.2, s.3.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- İbn-i Hişam Siyeri, c.4 s.338 ve el-K&acirc;mil, c.2, s.120-121 ve Yakub&icirc;, c.2, s.92.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- el-İmame ve&#39;s-Siyase, c.1, s.12.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Yakub&icirc; Tarihi, c.2, s.103 ve İbn-i Ebi&#39;l-Hadid, c.2, s.8.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Yakub&icirc; Tarihi, c.2, s.140.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Aynı kaynak, c.2, s.137.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- el-K&acirc;mil, İbn-i Esir, c.3, s.24.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- el-Bidaye ve&rsquo;n-Nihaye, c.5, s.271 ve İbn-i Ebi&#39;l-Hadid, c.2, s.191-192, Tarih-i Taber&icirc;, c.2, s.450.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Taber&icirc; Tarihi, c.2, s.452-455.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- İbn-i Ebi&rsquo;l-Hadid, c.2, s.2 ve 20, el-Gadir, c.7.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- el-İmame ve&rsquo;s-Siyase, c.1, s.12.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- el-Gadir, c.7, İbn-i Ebi&#39;l-Hadid, c.2, s.5, el-İmame ve&rsquo;s-Siyase, c.1, s.12-13.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Hz. Fatıma-ı Zehra sel&acirc;mullahi aleyha, bu muazzam hutbesinde bir&ccedil;ok meseleye dolaylı olarak değinmekte, fevkal&acirc;de &ccedil;arpıcı bir &uuml;slupla kendine has ima, deyim ve teşbihlerle beyan etmiştir ki, okuyucuların bu &ccedil;arpıcı hutbenin tamamını a&ccedil;ıklama ve şerhiyle birlikte m&uuml;tal&acirc;a etmesini tavsiye ederiz. Biz burada bir kısmının terc&uuml;mesiyle yetinmek zorunda kaldık.</p>\n\n		<p>\n			İbn-i Ebi&rsquo;l-Hadid, c.4; Tezkire, Sibt İbn&rsquo;&uuml;l-Cevz&icirc;, s.367; Ş&acirc;f&icirc;, Seyyid Murtaza.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- İbn-i Ebi&#39;l-Hadid, c.4, s.87; İhticac-ı Tabers&icirc;, Meani&#39;l-Ahbar, Keşf&rsquo;ul-Gumme ve Em&acirc;l&icirc;-i Şehy Tus&icirc; ve et-Taaccub, Keracik&icirc;.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- el-İmame ve&rsquo;s-Siyase, c.1, s.171-981; Tarih-i Hulefa, s.139; el-K&acirc;mil, c.4, s.45-48; Tarih-i Taber&icirc; ve Tarih-i Yakub&icirc;.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.255, Bombay bas.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- M&uuml;ruc&rsquo;uz-Zeheb, o hazretten vecizeler ve Yenab&icirc;&rsquo;ul-Mevedde, s.18 ve 152.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- İbn-i Ebi&#39;l-Hadid, c.4, s.9 ve Keşf&rsquo;ul-Gumme ve aynı i&ccedil;erikli bir diğer mektup da Makatil&#39;ut-Talibiyyin, s.37 ve Şerh-i İbn-i Ebi&#39;l-Hadid, c.4 s.12&#39;de ge&ccedil;er.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- İbn-i Ebi&#39;l-Hadid, c.2, s.17.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Aynı kaynak, c.2, s.5.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Yakub&icirc;, c.2, s.148 ve İbn-i Ebi&#39;l-Hadid, c.1, s.8. Aynı nutkun bir benzeri de Mescid-i Haram&#39;da Ebuzer&#39;den nakledilir.</p>\n\n		<p>\n			Mes&rsquo;ud&icirc;, M&uuml;ruc&rsquo;uz-Zeheb&#39;inde Osman&#39;ın hil&acirc;fetiyle ilgili b&ouml;l&uuml;m&uuml;nde ve İbn-i Ebi&#39;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ga&rsquo;sında, c.2, s.400 ve 412&rsquo;de ve c.3, s.182&rsquo;de ve Yakub&icirc;, Tarih&rsquo;inde, c.2, s.140&#39;de Mikdad ile Ammar&#39;ın konuşmalarını naklederler. el-Gadir, c.1, s.209&#39;da Ammar&#39;ın Sıff&icirc;n savaşında Amr bin As&#39;la konuşması ve Kays bin Sa&#39;d&#39;in Medine&#39;de Muaviye&#39;yle konuşmasını ve İbn-i Abbas&#39;la Abddullah bin Cafer&#39;in Muaviye&#39;nin meclisindeki s&ouml;zlerini aktarılmaktadır.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Şerh-i İbn-i Ebi&rsquo;l-Hadid, c.3, s.72.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Sahih-i M&uuml;slim, c.7, s.108-192.</p>\n	</div>\n</div>','İmam Ali (a.s) Hilafetten Nasıl Uzaklaştırıldı ?','','publish','closed','open','','imam-ali-a-s-hilafetten-nasil-uzaklastirildi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2765',0,'post','',0),(2766,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h3>\n	<strong>Birinci B&ouml;l&uuml;m</strong></h3>\n\n<p style=\"text-align: right;\">\n	Mehdi &Ouml;NDER/Erenler 1</p>\n\n<p>\n	Hz. Ali (a.s), Hicret&rsquo;ten 23 yıl &ouml;nce Recep ayının 13&rsquo;&uuml;nde K&acirc;be&rsquo;de d&uuml;nyaya gelmiştir. Annesi, Esed kızı Fatıma; babası, Ebu Talip&rsquo;dir. Hicr&icirc; 40 yılında da K&ucirc;fe şehrinde şehit edilmiştir. Pak t&uuml;rbesi, Necef-i Eşref şehrindedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Hz. Ali (a.s)&rsquo;ın Yaşantısı</h2>\n\n<p>\n	İsl&acirc;m tarih ve hadis kitapları, Hz. Ali (a.s)&rsquo;ın, Peygamber (s.a.a)&rsquo;in bi&rsquo;setinden 10 yıl &ouml;nce doğduğunu, her zaman Resul-i Ekrem&rsquo;in yanında olduğunu ve Allah Resul&uuml;&rsquo;n&uuml;n vefatından sonra 30 yıl yaşadığını a&ccedil;ıklamışlardır. Bunlar g&ouml;z &ouml;n&uuml;ne alındığında, Hz. Ali (a.s)&rsquo;ın 63 yıl s&uuml;ren &ouml;mr&uuml;n&uuml; beş d&ouml;neme ayırmak gerekir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Doğumundan İsl&acirc;m Peygamberi (s.a.a)&rsquo;in bi&rsquo;setine kadar.</p>\n\n<p>\n	2- Bi&rsquo;set&rsquo;ten Medine&rsquo;ye hicretine kadar.</p>\n\n<p>\n	3- Hicret&rsquo;ten İsl&acirc;m Peygamberi (s.a.a)&rsquo;in vefatına kadar.</p>\n\n<p>\n	4- İsl&acirc;m Peygamberi (s.a.a)&rsquo;in vefatından kendi hil&acirc;fetine kadar.</p>\n\n<p>\n	5- Hil&acirc;fet d&ouml;nemi.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	1. D&ouml;nem (Doğumundan&nbsp; Bi&rsquo;set&rsquo;te)</h2>\n\n<p>\n	İşaret ettiğimiz gibi Hz. Ali (a.s)&rsquo;ın hayatını beş d&ouml;neme ayırırsak, birinci d&ouml;nemi bi&rsquo;setten &ouml;nceki yaşantısı oluşturur. Hz. Ali (a.s) g&ouml;z&uuml;n&uuml; d&uuml;nyaya a&ccedil;tığı zaman Peygamber (s.a.a) otuz yaşlarında idi. Peygamber (s.a.a) kırk yaşında peygamberliğe mebus olduğuna g&ouml;re, Ali (a.s) o zaman takriben on yaşındaydı.</p>\n\n<p>\n	Hz. Ali (a.s), şahsiyetinin şekil aldığı ve ruh&icirc; y&ouml;nden eğitildiği bu d&ouml;nemi, Hz. Muhammed (s.a.a)&rsquo;in evinde ve onun terbiyesi altında ge&ccedil;irerek b&uuml;y&uuml;d&uuml;. İsl&acirc;m tarih&ccedil;ileri bu konuda ş&ouml;yle yazmaktadırlar:</p>\n\n<p>\n	&quot;Mekke&rsquo;de b&uuml;y&uuml;k bir kıtlık oldu. O sırada Peygamber&rsquo;in amcası Ebu Talib&rsquo;in ailesi &ccedil;ok kalabalıktı; ge&ccedil;imlerini karşılamakta g&uuml;&ccedil;l&uuml;k &ccedil;ekiyordu. Hz. Muhammed (s.a.a), Haşim Oğulları&rsquo;nın en zenginlerinden biri olan amcası Abbas&rsquo;a ş&ouml;yle bir &ouml;neride bulundu: &quot;Her birimiz Ebu Talib&rsquo;in bir &ccedil;ocuğunu kendi yanımıza alalım. B&ouml;ylelikle madd&icirc; sıkıntısı biraz hafiflemiş olur.&quot; Abbas kabul etti. Beraberce Ebu Talib&rsquo;in yanına gittiler. Konuyu ona a&ccedil;tılar. Ebu Talip &ouml;neriyi kabul etti. Sonu&ccedil;ta Abbas Cafer&rsquo;i, Hz. Muhammed (s.a.a) de Ali&rsquo;yi yanına aldı.&quot;</p>\n\n<p>\n	Peygamber (s.a.a), Ali&rsquo;yi yanına aldıktan sonra ş&ouml;yle buyurdu: &quot;Allah&rsquo;ın benim i&ccedil;in se&ccedil;tiği kişiyi se&ccedil;tim.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hz. Ali (a.s), Hz. Muhammed (s.a.a)&rsquo;in evinde olduğu sırada Allah onu peygamberliğe se&ccedil;ti ve Ali (a.s) hemen onu tasdik edip ona tabi oldu.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hz. Muhammed (s.a.a), Abdulmuttalib&rsquo;in &ouml;l&uuml;m&uuml;nden sonra amcası Ebu Talib&rsquo;in evinde ve onun kefaleti altında b&uuml;y&uuml;m&uuml;şt&uuml;. Bunun i&ccedil;in, onun &ccedil;ocuklarından birisini yanına alıp b&uuml;y&uuml;tmekle onun ve hanımı Esed kızı Fatıma&rsquo;nın zahmetlerinin karşılığını vermek istiyordu. &Ccedil;ocuklarının i&ccedil;inden de Ali (a.s)&rsquo;ı se&ccedil;mesinde de il&acirc;h&icirc; bir hikmet vardı.</p>\n\n<p>\n	Hz. Ali (a.s) Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da bulunan &quot;Kasıa&quot; hutbesinde bu d&ouml;neme ş&ouml;yle işaret ediyor:</p>\n\n<p>\n	&quot;Sizler (Peygamber&rsquo;in ashabı) Resulullah&rsquo;a ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. &Ccedil;ocuktum, o benim eğitimimi &uuml;stlendi. Beni yanına alır, bağrına basardı; v&uuml;cudunun kokusunu duyardım; lokmayı &ccedil;iğner, ağzıma koyardı...&rdquo;</p>\n\n<p>\n	&ldquo;Deve yavrusu nasıl annesinin ardından giderse, onun ardından giderdim. O, her g&uuml;n bir huyunu bana &ouml;ğretir, ona uymamı emrederdi.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Ali (a.s) Hira Dağında</h2>\n\n<p>\n	Hz. Muhammed (s.a.a), peygamberlikle g&ouml;revlendirilmeden &ouml;nce yılda bir ay Hira mağarasında ibadet ederdi. Bir ayı doldurunca ilk olarak Mescid-i Haram&rsquo;a gider, yedi defa Allah&rsquo;ın evini tavaf eder, sonra evine d&ouml;nerdi.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Rivayetlerden anlaşıldığı kadarıyla Hz. Muhammed (s.a.a), Hz. Ali&rsquo;ye olan aşırı ilgisinden dolayı onu da beraberinde Hira&rsquo;ya g&ouml;t&uuml;r&uuml;rd&uuml;. Vahiy Meleği, Hira mağarasında Hz. Muhammed (s.a.a)&rsquo;e ilk kez nazil olduğu ve onu resul olarak g&ouml;revlendirdiği zaman Ali (a.s) onun yanındaydı.</p>\n\n<p>\n	Hz. Ali (a.s) &quot;Kasıa&quot; hutbesinde bunu ş&ouml;yle beyan ediyor:</p>\n\n<p>\n	&quot;... O, her yıl Hira dağında ibadete &ccedil;ekilirdi. Onu benden başka kimse g&ouml;rmezdi... Ona vahiy geldiğinde Şeytan&rsquo;ın feryadını duydum; &lsquo;Ya Resulullah!&rsquo; dedim, &lsquo;Bu feryat nedir?&rsquo; &lsquo;Bu feryat eden, Şeytan&rsquo;dır.&rsquo; dedi, &lsquo;Kendisine kulluk edilmesinden &uuml;midini kesti artık. Sen benim duyduğumu duyuyor, g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;yorsun; ancak peygamber değilsin; fakat vezirsin ve hayır &uuml;zeresin.&rsquo; &rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Her ne kadar bu s&ouml;zlerin, Peygamber&rsquo;in Hira&rsquo;daki risalet sonrasına ilişkin olabileceği ihtimali varsa da, fakat elde olan ipu&ccedil;ları ve Peygamber&rsquo;in Hira&rsquo;daki ibadetlerinin genellikle risaletten &ouml;nce olması, bu s&ouml;zlerin Peygamber (s.a.a)&rsquo;in risaletinden &ouml;nceki d&ouml;neme ilişkin olduğunu g&ouml;steriyor. Her hal&uuml;k&acirc;rda Ali (a.s)&rsquo;ın ruhunun paklığı ve Peygamber&rsquo;in onu titiz bir şekilde eğitmesi, bu yaşlarda nurlu bir kalp, g&ouml;ren bir g&ouml;z ve işiten bir kulağa sahip olmasını, halkın g&ouml;rmesi ve işitmesi m&uuml;mk&uuml;n olmayan şeyleri g&ouml;rmesini ve işitmesini sağlamıştı.</p>\n\n<p>\n	İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Sahih kitaplarda rivayet edilmiştir ki, Cebrail ilk kez Peygamber&rsquo;e nazil olduğu ve onu risalet makamına getirdiği zaman Ali, Peygamber&rsquo;in yanında idi.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&quot;Ali (a.s), Resulullah (s.a.a)&rsquo;in risaletinden &ouml;nce onunla beraber n&uuml;b&uuml;vvet nurunu g&ouml;r&uuml;yordu ve meleğin sesini işitiyordu. Resulullah (s.a.a) ona buyurdu ki: &lsquo;Eğer ben peygamberlerin sonuncusu olmasaydım, sen n&uuml;b&uuml;vvet makamına l&acirc;yık idin; ancak sen benim vasi ve varisimsin; vasilerin başı, muttakilerin mevl&acirc;sısın.&rsquo; &rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	2. D&ouml;nem (Bi&#39;set&#39;ten Hicret&#39;e)</h2>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın hayatının ikinci b&ouml;l&uuml;m&uuml;n&uuml;, bi&rsquo;set&rsquo;ten Medine&rsquo;ye hicrete kadar olan kısım oluşturuyor. İmam (a.s)&rsquo;ın yaşantısının bu kısmı, İsl&acirc;m&rsquo;ın yayılması yollundaki parlak hizmetleri ve &ccedil;abalarını, b&uuml;y&uuml;k ve &ouml;nemli adımlarını kapsamaktadır. Bunlar, İsl&acirc;m tarihinde kimseye nasip olmamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	İlk M&uuml;sl&uuml;man</h2>\n\n<p>\n	Bu d&ouml;nemde Ali (a.s)&rsquo;ın ilk iftiharı, İsl&acirc;m&rsquo;ı kabul etmekte en &ouml;nde yer almasıdır. Daha doğrusu, kendisinde olan İsl&acirc;m&rsquo;ı izhar etmesi ve a&ccedil;ıklamasıdır. &Ccedil;&uuml;nk&uuml; Ali (a.s), k&uuml;&ccedil;&uuml;kl&uuml;kten beri muvahhit idi ve hi&ccedil;bir zaman putperestliğe bulaşmamıştı.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> Dolayısıyla onun İsl&acirc;m&rsquo;ı kabul etmesi putperestlikten &ccedil;ıkmak anlamında değildir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı kabul etmede &ouml;n adım olmak, Kur&rsquo;an-ı Kerim&rsquo;in &ccedil;ok &ouml;nem verdiği bir konudur. Kur&rsquo;an a&ccedil;ık&ccedil;a bildirmiştir ki, İsl&acirc;m&rsquo;ı kabul etmede &ouml;nc&uuml; olanlar, Allah katında &ccedil;ok b&uuml;y&uuml;k bir değere sahiptirler: &quot;&Ouml;nde olan birinciler, onlar, yakınlaştırılmış olanlardır.&quot;</p>\n\n<p>\n	Allah Teala&rsquo;nın &quot;İsl&acirc;m&rsquo;a girmede &ouml;nce olma&quot; konusuna verdiği &ouml;nem o kadar fazladır ki, Mekke&rsquo;nin fethinden &ouml;nce iman getirip canını ve malını Allah yoluna adayanları, Mekke&rsquo;nin fethinden sonra iman edip cihat edenlerden &uuml;st&uuml;n tutmuştur. B&ouml;ylelikle Hicret&rsquo;ten &ouml;nce İsl&acirc;m&rsquo;ın zuhurunun ilk yıllarında M&uuml;sl&uuml;man olanların ne kadar &uuml;st&uuml;n olduğu ortaya &ccedil;ıkıyor. Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;... Sizden (Mekke&rsquo;nin) fethinden &ouml;nce infak eden ve savaşanlar, sonra infak eden ve savaşanlardan daha &uuml;st&uuml;nd&uuml;rler. Allah, hepsine de iyiliği vaat etmiştir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Fetihten &ouml;nce M&uuml;sl&uuml;man olanların imanlarının daha değerli olmasının sebebi, Arap Yarımadası&rsquo;nda putperestlerin kararg&acirc;hı durumuna gelmiş olan Mekke&rsquo;nin hen&uuml;z sağlam bir kale olarak yerinde kaldığı ve M&uuml;sl&uuml;manların canının ve malının tehlike altında olduğu bir zamanda iman etmiş olmalarıdır. Medine&rsquo;ye hicretten sonra Evs, Hazre&ccedil; ve Medine&rsquo;nin etrafındaki kabilelerin de M&uuml;sl&uuml;man olmasıyla M&uuml;sl&uuml;manlar nisp&icirc; bir emniyete kavuştular; ancak tehlike hen&uuml;z tamamen ortadan kalkmamıştı. B&ouml;yle şartlarda bile İsl&acirc;m&rsquo;a girmek, canını, malını ortaya koymak, &ouml;zel bir değere sahipse, Peygamber&rsquo;in davetinin başlarında Kureyş&rsquo;ten ve putperestlerden başka bir g&uuml;c&uuml;n h&acirc;kim olmadığı bir ortamda iman ve İsl&acirc;m&rsquo;ı izhar etmek, tabi&icirc; ki daha değerli olacaktır. Bundan dolayı daha &ouml;nce M&uuml;sl&uuml;man olmak, Resulullah&rsquo;ın ashabı arasında b&uuml;y&uuml;k bir iftihar sayılıyordu.</p>\n\n<p>\n	Bu &ouml;l&ccedil;&uuml; ile Ali (a.s)&rsquo;ın ilk M&uuml;sl&uuml;man olmasının değerinin b&uuml;y&uuml;kl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Ali (a.s)&rsquo;ın İlk M&uuml;sl&uuml;man Olduğunun Delilleri</h2>\n\n<p>\n	Ali (a.s)&rsquo;ın ilk M&uuml;sl&uuml;man olduğuna dair deliller ve şahitler İsl&acirc;m&icirc; metinlerde o kadar fazladır ki, onların hepsini burada beyan etmemizin imk&acirc;nı yoktur. Ancak &ouml;rnek olarak onlardan birka&ccedil;ını zikrediyoruz:</p>\n\n<p>\n	a) Bu konuyu herkesten &ouml;nce Peygamber (s.a.a), ashabından bir kısmına a&ccedil;ık&ccedil;a buyurmuştur:</p>\n\n<p>\n	&quot;(Kevser) Havuzun(un) başına ilk gelecek olanınız, ilk iman edeniniz Ali ibn-i Eb&icirc; Talip&rsquo;tir.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	b) Alimler ve hadis&ccedil;iler ş&ouml;yle naklediyorlar:</p>\n\n<p>\n	&quot;Hz. Muhammed (s.a.a) pazartesi g&uuml;n&uuml; peygamberliğe mebus oldu, Ali (a.s) bir g&uuml;n sonra onunla beraber namaz kıldı.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	c) Hz.Ali (a.s) &quot;Kasıa&quot; adlı hutbesinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;O g&uuml;n İsl&acirc;m, Resulullah (s.a.a) ve Hatice&rsquo;nin evinin dışında hi&ccedil;bir evde yoktu ve ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahyin ve risaletin nurunu g&ouml;r&uuml;yor, n&uuml;b&uuml;vvetin kokusunu alıyordum.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	d) Hz.Ali (a.s) başka bir yerde de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Allah&rsquo;ım, ben sana d&ouml;n&uuml;p y&ouml;nelen, işitip icabet eden ilk kişiyim. Benden &ouml;nce Resulullah&rsquo;tan başka hi&ccedil; kimse namaz kılmadı.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	e) Yine ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Ben Allah&rsquo;ın kulu, Resul&uuml;&rsquo;n&uuml;n kardeşi ve Sıddıyk-ı Ekber&rsquo;im (en b&uuml;y&uuml;k doğru konuşan). Bu s&ouml;z&uuml; benden sonra yalancı ve iftiracıdan başkası s&ouml;ylemez. Ben insanlardan &ouml;nce yedi yıl Resulullah ile birlikte namaz kıldım.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	f) Ufeyl b. Kays-i Kind&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Ben cahiliye d&ouml;neminde ıtır (g&uuml;zel koku) ticareti yapardım. Ticar&icirc; seferlerimden birinde Mekke&rsquo;ye geldim ve Abbas&rsquo;ın misafiri oldum. G&uuml;nlerin birinde Mescid-i Haram&rsquo;da Abbas&rsquo;ın yanına oturmuştum. G&uuml;neşin tam tepeye ulaştığı sırada, y&uuml;z&uuml; dolunay gibi nuran&icirc; olan bir gen&ccedil; Mescid&rsquo;e geldi; g&ouml;ky&uuml;z&uuml;ne baktı, sonra K&acirc;be&rsquo;ye doğru durdu ve namaz kılmaya başladı. Biraz sonra g&uuml;zel y&uuml;zl&uuml; bir &ccedil;ocuk onun sağ tarafında durarak ona bağlandı. Sonra kendisini &ouml;rtm&uuml;ş olan bir kadın geldi ve o ikisinin arkasında durdu. &Uuml;&ccedil;&uuml; beraber namaz kılıp, r&uuml;k&ucirc; ve secde ediyorlardı. Ben (putperestlerin merkezinde, &uuml;&ccedil; kişinin değişik bir şekilde ibadet ettikleri bu sahneyi g&ouml;r&uuml;nce) &ccedil;ok şaşırdım. Abbas&rsquo;a;</p>\n\n<p>\n	- B&uuml;y&uuml;k bir olay! dedim.</p>\n\n<p>\n	O da bu c&uuml;mleyi tekrar etti ve ekledi:</p>\n\n<p>\n	- Bu &uuml;&ccedil; kişiyi tanıyor musun?</p>\n\n<p>\n	- Hayır, dedim.</p>\n\n<p>\n	- İlk olarak gelen, &ouml;b&uuml;r ikisinin &ouml;n&uuml;nde duran yeğenim Muhammed b. Abdullah, ikincisi diğer yeğenim Ali b. Eb&icirc; Talip, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; de Muhammed&rsquo;in eşidir. O, kendi dininin Allah tarafından indiğini iddia ediyor. Şu anda d&uuml;nyada bu &uuml;&ccedil; kişiden başka hi&ccedil; kimse bu dini yaşamıyor.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bu rivayet a&ccedil;ık&ccedil;a g&ouml;steriyor ki, Peygamber-i Ekrem (s.a.a)&rsquo;in davetinin başlangıcında, eşi Hatice&rsquo;nin dışında sadece Ali (a.s) onun dinini kabul etmişti.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Peygamber (s.a.a)&rsquo;in Hamisi ve Halifesi</h2>\n\n<p>\n	İsl&acirc;m Peygamberi, &uuml;&ccedil; yıl boyunca a&ccedil;ık davetten sakınıyordu. Sadece kabul etme durumunda olduğunu hissettiği kişileri, &ouml;zel g&ouml;r&uuml;şmeler ile İsl&acirc;m&rsquo;a davet ediyordu.</p>\n\n<p>\n	&Uuml;&ccedil; yıldan sonra Vahiy Meleği nazil oldu ve Allah&rsquo;ın emrini ona iletti. Peygamber, artık a&ccedil;ık davete başlamalıydı. Buna akrabaları ile başlaması emrolunmuştu. Emir ş&ouml;yleydi:</p>\n\n<p>\n	&quot;Yakın akrabalarını korkut; sana t&acirc;bi olan m&uuml;minleri kanatlarının altına al; sana baş kaldırırlarsa, &lsquo;Sizin yaptıklarınızdan uzağım.&rsquo; de.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	A&ccedil;ık davete yakın akrabalardan başlamasının sebebi şudur: İl&acirc;h&icirc; ya da beşer&icirc; bir liderin akrabaları ona t&acirc;bi olamadıkları m&uuml;ddet&ccedil;e, onun daveti diğerleri &uuml;zerinde tesir bırakmaz. &Ccedil;&uuml;nk&uuml; yakınları onun sırlarını, iyi ya da k&ouml;t&uuml; huylarını daha iyi bilirler. Bundan dolayı onların iman etmeleri, peygamberlik iddiasında bulunan kişinin doğruluğunu g&ouml;sterir. Onların &ccedil;oğunun y&uuml;z &ccedil;evirmesi de, iddia sahibinin ihl&acirc;s, temizlik ve doğruluktan uzak olduğunun bir g&ouml;stergesidir.</p>\n\n<p>\n	Bu y&uuml;zden Resulullah (s.a.a), Ali (a.s)&rsquo;dan bir &ouml;ğlen yemeği i&ccedil;in Haşim Oğulları&rsquo;nın b&uuml;y&uuml;klerinden kırk beş kişiyi davet etmesini ve etli bir yemek hazırlamasını istedi.</p>\n\n<p>\n	Misafirlerin hepsi belirlenen vakitte Peygamber&rsquo;in huzuruna geldiler. Yemekten sonra Resulullah&rsquo;ın amcası Ebu Lehep seviyesiz s&ouml;zleriyle toplantıyı karıştırdı ve s&ouml;z&uuml; a&ccedil;mak ve hedefi takip etmek i&ccedil;in uygun olan ortamı ortadan kaldırdı. Toplantıdan bir sonu&ccedil; alınmadan misafirler Resulullah&rsquo;ın evini terk ettiler. Resulullah bir g&uuml;n sonra da ziyafet vermeye ve Ebu Lehep dışında onların hepsini davet etmeye karar verdi. Ali (a.s), yine Resulullah (s.a.a)&rsquo;in emriyle yemek ve s&uuml;t hazırladı ve Haşim Oğulları&rsquo;nın b&uuml;y&uuml;klerini &ouml;ğlen yemeğine &ccedil;ağırdı. Davetlilerin hepsi yine davet edilen yere geldiler. Resulullah (s.a.a) yemekten sonra s&ouml;zlerine ş&ouml;yle başladı:</p>\n\n<p>\n	&quot;İnsanlardan hi&ccedil; kimse, benim size getirdiğimi kendi yakınlarına getirmemiştir. Ben d&uuml;nya ve ahiretin hayrını size getirdim. Allah, sizi O&rsquo;nun birliğine ve benim de O&rsquo;nun peygamberi olduğuma davet etmemi istedi benden. Bu yolda bana sizden kim yardım ederse, benim kardeşim, vasim ve sizin aranızdaki halifem olacaktır.&quot;</p>\n\n<p>\n	Bu s&ouml;zleri s&ouml;yledi ve kimin ona olumlu cevap vereceğini g&ouml;rmek i&ccedil;in biraz bekledi. Toplantıyı bir sessizlik sarmıştı. Hepsi başını aşağı eğmiş, d&uuml;ş&uuml;n&uuml;yordu.</p>\n\n<p>\n	Aniden (yaşı on beşi ge&ccedil;memiş olan) Ali (a.s) sessizliği bozdu; ayağa kalktı, Resulullah&rsquo;a y&ouml;neldi ve ş&ouml;yle s&ouml;yledi:</p>\n\n<p>\n	&quot;Ey Allah&rsquo;ın el&ccedil;isi! Ben bu yolda sana yardım ederim.&quot;</p>\n\n<p>\n	Sonra ahdetmek i&ccedil;in elini Resulullah&rsquo;a doğru uzattı. Ancak Resulullah (s.a.a), Ali (a.s)&rsquo;a oturmasını emretti. Resulullah bir kez daha s&ouml;zlerini tekrarladı. Yine Ali ayağa kalkarak kendisinin bu ahdi kabul etmeye hazır olduğunu il&acirc;n etti. Bu defa da Peygamber ona oturmasını emretti. Aynı olay &uuml;&ccedil;&uuml;nc&uuml; kez de tekrarlanınca, Peygamber (s.a.a), Ali (a.s)&rsquo;ın elini tuttu ve Haşim Oğulları&rsquo;nın b&uuml;y&uuml;klerinin olduğu bu toplantıda şu c&uuml;mleyi beyan etti:</p>\n\n<p>\n	&quot;Ey aşiretim ve yakın akrabalarım! Bilin ki, Ali benim kardeşim, vasim ve sizin aranızdaki halifemdir.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	B&ouml;ylece İsl&acirc;m Peygamberi&rsquo;nin ilk vasisi, Allah&rsquo;ın son el&ccedil;isinin vasıtasıyla, peygamberliğinin il&acirc;nın başlarında, hen&uuml;z onun dinine birka&ccedil; kişiden fazla kimsenin girmediği bir zamanda tayin edilmiş oldu.</p>\n\n<p>\n	Resulullah&rsquo;ın aynı g&uuml;nde hem kendi peygamberliğini, hem de Ali&rsquo;nin imametini il&acirc;n etmesi, akrabalarına &quot;Ben, Allah&rsquo;ın el&ccedil;isi ve peygamberiyim.&quot; dediği g&uuml;nde &quot;Ali, benim vasim ve halifemdir.&quot; demesi, &quot;imamet&quot;in İsl&acirc;m&rsquo;daki yerini ve &ouml;nemini, aynı zamanda bu iki makamın birbirinden ayrı olmadığını, imametin her zaman n&uuml;b&uuml;vvetin tamamlayıcısı olduğunu a&ccedil;ık bir şekilde g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	B&uuml;y&uuml;k Bir Fedak&acirc;rlık</h2>\n\n<p>\n	Bi&rsquo;set&rsquo;in 13. yılı, zilhicce ayının 13. gecesi, Resulullah (s.a.a) ile Yesripliler (Medineliler) arasındaki İkinci Akabe Antlaşması&rsquo;ndan sonra, Kureyş&rsquo;in başları, İsl&acirc;m&rsquo;ın gelişmesi i&ccedil;in Yesrip&rsquo;te yeni bir kararg&acirc;hın oluştuğunu anladılar. (Bu antlaşma gereğince Yesrip halkı Peygamber&rsquo;i bu şehre davet ettiler ve onu koruyacaklarına s&ouml;z verdiler. O geceden sonra Mekke M&uuml;sl&uuml;manları tedricen Yesrib&rsquo;e hicret etmeye başladılar.) Bu durumdan tedirgin olan Kureyş&rsquo;in başları, Peygamber&rsquo;e ve onun taraftarlarına yaptıkları eziyetlerden dolayı onların intikam alacaklarından ve Kureyş&rsquo;in Yesrip&rsquo;ten ge&ccedil;ip Şam&rsquo;a giden kervanlarının tehlikeye girmesinden korktular. Bu tehlikeyi &ouml;nlemek i&ccedil;in, Bi&rsquo;set&rsquo;in 14. yılının safer ayının sonlarında Dar&rsquo;un-Nedve&rsquo;de toplandılar. &Ccedil;are &uuml;zerinde tartışmaya koyuldular. Bu ş&ucirc;rada bazıları Resulullah&rsquo;ın s&uuml;rg&uuml;ne g&ouml;nderilmesi veya zindana atılmasını &ouml;nerdiler; fakat kabul edilmedi. Sonu&ccedil;ta onu &ouml;ld&uuml;rmeye karar verdiler. Ancak Peygamber&rsquo;i &ouml;ld&uuml;rmek kolay bir iş değildi. &Ccedil;&uuml;nk&uuml; Haşim Oğulları, onun &ouml;ld&uuml;r&uuml;lmesi durumunda sessiz kalmayacak, onun kanını almaya kalkışacaklardı. Sonunda, her kabileden bir gencin katılımıyla gece yarısı hep beraber Hz. Muhammed (s.a.a)&rsquo;e h&uuml;cum ederek onu par&ccedil;a par&ccedil;a etme kararı aldılar. B&ouml;ylece katil, bir kişi olmayacak ve Haşim Oğulları da b&uuml;t&uuml;n kabileler ile savaşmaya cesaret edemeyecek, kan parasına razı olacaklardı. B&ouml;ylece olay burada bitecekti. Kureyşliler, yaptıkları bu pl&acirc;nı uygulamak i&ccedil;in rebiy&uuml;levvel ayının ilk gecesini se&ccedil;tiler.</p>\n\n<p>\n	Sonraları Allah onların bu &uuml;&ccedil; pl&acirc;nını hatırlatarak ş&ouml;yle buyurmuştur: &quot;Hatırla; k&acirc;firler seni hapsetmek, &ouml;ld&uuml;rmek ya da s&uuml;rmek i&ccedil;in d&uuml;zen kuruyorlardı. Onlar d&uuml;zen kurarken, Allah da d&uuml;zenlerini bozuyordu. Allah d&uuml;zen yapanların en iyisidir.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Kureyş&rsquo;in bu kararının ardından Vahiy Meleği, Resulullah&rsquo;ı onların bu pl&acirc;nlarından haberdar etti ve Mekke&rsquo;yi terk ederek Yesrib&rsquo;e doğru hareket etmesi gerektiğini bildiren il&acirc;h&icirc; emri ona iletti.</p>\n\n<p>\n	D&uuml;şmanın bu pl&acirc;nını bozmak i&ccedil;in, hareketini gizli tutup izini kaybetmeliydi. Ancak b&ouml;ylece şehri terk edebilirdi. Bunun i&ccedil;in fedak&acirc;r birinin gece Peygamber&rsquo;in yatağında yatması gerekiyordu. B&ouml;ylece onlar evi kontrol ettiklerinde Peygamber&rsquo;in hen&uuml;z evde olduğunu zannedeceklerdi. Sonra da onların dikkati sadece evde olacak, yolları kontrol etmeyi d&uuml;ş&uuml;nmeyeceklerdi. Bu fedak&acirc;r insan, Ali (a.s)&rsquo;dan başkası değildi. Resulullah (s.a.a), Kureyş&rsquo;in pl&acirc;nını Ali (a.s)&rsquo;a anlattı ve buyurdu:</p>\n\n<p>\n	&quot;Bu gece benim yatağımda yatacak ve benim her gece &uuml;zerime &ouml;rtt&uuml;ğ&uuml;m yeşil &ouml;rt&uuml;y&uuml; &uuml;zerine &ouml;rteceksin. B&ouml;ylece onlar, benim yatakta yattığımı zannedecekler.&quot;</p>\n\n<p>\n	Ali (a.s), bu emri aynen yerine getirdi. Kureyş&rsquo;in memurları gecenin ilk saatlerinden itibaren evi sardılar. Sabaha doğru kılı&ccedil;larla h&uuml;cum ettiler. Ali (a.s) yataktan kalktı. Onlar, pl&acirc;nlarının y&uuml;zde y&uuml;z ger&ccedil;ekleştiğini zannederken, Ali&rsquo;yi karşılarında g&ouml;r&uuml;nce &ccedil;ok sinirlendiler. &quot;Muhammed nerede?!&quot; diye sordular. Ali buyurdu: &quot;Onu bana teslim etmiştiniz de şimdi benden mi istiyorsunuz?! Onu siz mecbur ettiniz de evini terk etti.&quot;</p>\n\n<p>\n	Ali (a.s)&rsquo;a saldırdılar ve Taber&icirc;&rsquo;nin nakline g&ouml;re de onu d&ouml;vd&uuml;ler ve Mescid-i Haram&rsquo;a doğru s&uuml;r&uuml;klediler. Kısa bir s&uuml;re orada tuttuktan sonra serbest bıraktılar. Medine&rsquo;ye doğru Resulullah&rsquo;ı aramaya koyuldular. Peygamber Sevr mağarasında saklanmıştı.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a> Kur&rsquo;an-ı Mecid, Ali (a.s)&rsquo;ın bu b&uuml;y&uuml;k fedak&acirc;rlık &ouml;rneğinden &ouml;vg&uuml;yle s&ouml;z etmektedir:</p>\n\n<p>\n	&quot;İnsanlar arasında, Allah&rsquo;ın rızasını kazanmak i&ccedil;in canını satanlar vardır. Allah kullarına karşı şefkatlidir.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	M&uuml;fessirler, bu ayetin Ali (a.s)&rsquo;ın Leylet&rsquo;&uuml;l-Mebit&rsquo;te (Resulullah&rsquo;ın yerinde yattığı gecede) yaptığı b&uuml;y&uuml;k fedak&acirc;rlık hakkında nazil olduğunu s&ouml;ylemişlerdir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> Hz. Ali (a.s)&rsquo;ın kendisi de, &Ouml;mer&rsquo;in, halife se&ccedil;imi i&ccedil;in tayin ettiği altı kişilik ş&ucirc;rada bu b&uuml;y&uuml;k fedak&acirc;rlığı h&uuml;ccet olarak g&ouml;stererek ş&ouml;yle buyuruyor: &quot;Allah aşkına s&ouml;yleyin: Resulullah&rsquo;ın Sevr mağarasına gittiği o tehlikeli gecede onun yatağında yatan ve kendisini bel&acirc;ya kalkan eden ben değil miydim?&quot;</p>\n\n<p>\n	Hepsi; &quot;O, senden başkası değildi.&quot; dediler.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Eb&rsquo;ul-Ferec İsfahan&icirc;, Makatil&rsquo;ut-Talibiyyin, Necef-i Eşref, el-Mektebet&rsquo;&uuml;l-Haydariyye.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- İbn-i Esir, el-K&acirc;mil Fi&rsquo;t-Tarih, c.2, s.58, Beyrut, Daru Sadır, Hicr&icirc; 1399; İbn-i Hişam, es-Siret&rsquo;&uuml;n-Nebeviyye, c.1, s.262, Tahkik: Mustafa Sakka, İbrahim Ebyar&icirc; ve Abdulhafız Şilb&icirc;, Kahire, Mektebet&uuml; Mustafa Bab&icirc; el-Haleb&icirc;, Hicr&icirc; 1355; Muhammed b. Cerir Taber&icirc;, Tarih&rsquo;ul-&Uuml;mem ve&rsquo;l-M&uuml;l&ucirc;k, c.2, s.213, Beyrut, Dar&rsquo;ul-Kamus&rsquo;il-Hadis (Bita); İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.119, Tahkik: Muhammed Ebulfazl İbrahim, 1. baskı, Kahire, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arabiyye, Hicr&icirc; 1378.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Subh&icirc; Salih, 192. Hutbe.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- İbn-i Hişam, es-Siret&rsquo;&uuml;n-Nebeviyye, c.1, s.252.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Subh&icirc; Salih, 192. Hutbe.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.208, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arabiyye, Kahire, Hicr&icirc; 1378.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.208, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arabiyye, Kahire, Hicr&icirc; 1378.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Ahteb-i Harezm, El-Menakıb, s.18, Hayderiyye Matbaası, Necef, H. 1385.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Hadid Suresi/10.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- İbn-i Abdulbir, el-İst&icirc;ab F&icirc; Marifet&rsquo;il-Ashab, c.3, s.28, birinci baskı, Beyrut, Daru İhyai&rsquo;t-Turas&rsquo;il-Arab&icirc;, Hicr&icirc; 1328; İbni Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.119, Tahkik: Muhammed Ebulfazl İbrahim, birinci baskı, Kahire, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arab&icirc;, Hicr&icirc; 1378; H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek Ale&rsquo;s-Sahihayn, c.3, s.17, Tahkik: Abdurrahman Mer&rsquo;aş&icirc;, birinci baskı, Beyrut, Dar&rsquo;ul-Marife, Hicr&icirc; 1406.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- İbn-i Abdulbir, el-İst&icirc;ab F&icirc; Marifet&rsquo;il-Ashab, c.3, s.32, birinci baskı, Beyrut, Daru İhyai&rsquo;t-Turas&rsquo;il-Arab&icirc;, Hicr&icirc; 1328; İbn-i Esir, el-K&acirc;mil Fi&rsquo;t-Tarih, c.2, s.57, Daru Sadır, Hicr&icirc; 1399; H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek Ale&rsquo;s-Sahihayn, c.3, s.122, Tahkik: Abdurrahman Mer&rsquo;aş&icirc;, birinci baskı, Beyrut, Dar&rsquo;ul-Marife, Hicr&icirc; 1406.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Subh&icirc; Salih, 192. hutbe.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Subh&icirc; Salih, 131. hutbe.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Taber&icirc;, Muhammed b. Cerir, Tarih&rsquo;ul-&Uuml;mem ve&rsquo;l-M&uuml;l&ucirc;k, c.2, s.312, Beyrut, Dar&rsquo;ul-Kamus&rsquo;il-Hadis; İbn-i Esir, el-K&acirc;mil Fi&rsquo;t-Tarih, c.2, s.57, Beyrut, Daru Sadır, Hicr&icirc; 1399; Buna yakın ibareler ile, H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek Ale&rsquo;s-Sahihayn, c.3, s.112, Tahkik: Abdurrahman Mer&rsquo;aş&icirc;, birinci baskı, Beyrut, Dar&rsquo;ul-Marife, Hicr&icirc; 1406.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13 s.226, Tahkik: Muhammed Ebulfazl İbrahim, birinci baskı, Kahire, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arabiyye, Hicr&icirc; 1378; Muhammed b. Cerir Taber&icirc;, Tarih&rsquo;ul-&Uuml;mem ve&rsquo;l-M&uuml;l&ucirc;k, c.2, s.212, Beyrut, Dar&rsquo;ul-Kamus&rsquo;il-Hadis (biraz farklılıkla). İbn-i Ebi&rsquo;l-Hadid, zikredilen kitapta bu olayı Abdullah b. Mes&rsquo;ud&rsquo;dan da nakletmiştir. O da Mekke&rsquo;ye seferi sırasında b&ouml;yle bir sahneye şahit olmuştur.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Şuara Suresi/214-216.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Muhammed b. Cerir Taber&icirc;, Tarih&rsquo;ul-&Uuml;mem ve&rsquo;l-M&uuml;l&ucirc;k, c.2, s.217, Beyrut, Dar&rsquo;ul-Kamus&rsquo;il-Hadis; İbn-i Esir, el-K&acirc;mil Fi&rsquo;t-Tarih, c.2, s 63, Beyrut, Daru Sadır, Hicr&icirc; 1399; İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.211, Tahkik: Muhammed Ebulfazl İbrahim, birinci baskı, Kahire, Daru İhya&rsquo;il-K&uuml;t&uuml;bi&rsquo;l Arabiyye, Hicr&icirc;</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Enfal Suresi/30.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- İbn-i Hişam, es-Siret&rsquo;&uuml;n-Nebeviyye, c.2, s.124-128, Tahkik: Mustafa Sakka, İbrahim Ebyar&icirc; ve Abulhafiz Şilb&icirc;, Kahire, Mektebet&uuml; Mustafa Bab&icirc; el-Haleb&icirc;, Hicr&icirc; 1355; İbn-i Esir, el-K&acirc;mil Fi&rsquo;t-Tarih, c.2, s.102, Beyrut, Daru Sadır, Hicr&icirc; 1399; Muhammed b. Sa&rsquo;d, et-Tabakat&rsquo;ul-Kubra, c.1, s.128, Beyrut, Daru Sadır; Şeyh M&uuml;fid, el-İrşad, Kum, Mektebet&uuml; Basiret&icirc;, s.30; H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek Ale&rsquo;s-Sahihayn, c.3, s.4, Tahkik: Abdurrahman Mer&rsquo;aş&icirc;, birinci baskı, Beyrut, Dar&rsquo;ul-Marife, Hicr&icirc; 1406; Muhammed b. Cerir Taber&icirc;, Tarh&rsquo;ul-&Uuml;mem ve&rsquo;l-M&uuml;l&ucirc;k, c.2, s.244, Beyrut, Dar&rsquo;ul-Kamus&rsquo;il-Hadis.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bakara Suresi/207.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.13, s.262, birinci baskı, Kahire, Daru İhya&rsquo;il-K&uuml;t&uuml;b&rsquo;il-Arabiyye, Hicr&icirc; 1378; Muhammed Hasan Muzaffer, Delail&uuml;&rsquo;s-Sıka, c.2, s.80, ikinci baskı, Kum, Mektebet&uuml; Basiret&icirc;, Hicr&icirc; 1395. Merhum Muzaffer, Ehl-i S&uuml;nnet&rsquo;in Sa&rsquo;leb&icirc;, Kunduz&icirc;, H&acirc;kim gibi b&uuml;y&uuml;k m&uuml;fessir ve alimlerinden, bu ayetin Ali (a.s) hakkında indiğini s&ouml;ylediklerini nakleder.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Şeyh Saduk, Muhammed b. Babeveyh, el-Hısal, c.2, s.560, Tashih ve tahkik: Ali Ekber Gaffar&icirc;, Kum, M&uuml;esseset&rsquo;&uuml;n-Neşr&rsquo;il-İsl&acirc;m&icirc;, Hicr&icirc; 1402; Tabers&icirc;, el-İhticac, c.1, s.75, Necef, Matbaat&rsquo;ul-Murtazaviyye, Hicr&icirc; 1350.</p>\n	</div>\n</div>','Müminlerin Emiri İmam Ali (a.s)-1','','publish','closed','open','','muminlerin-emiri-imam-ali-a-s-1','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2766',0,'post','',0),(2767,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p align=\"right\">\n	Haydar S&Ouml;NMEZ/Erenler3</p>\n\n<p>\n	Ahzap Savaşı&rsquo;nın en hassas ve tarih&icirc; kesitlerinden biri, Hz. Ali (a.s)&rsquo;ın Amr b. Abduved ile yaptığı d&ouml;v&uuml;şt&uuml;r.</p>\n\n<p>\n	Tarih kitapları bu konuyu ş&ouml;yle işlemişlerdir: İslam d&uuml;şmanları, Arapların en g&uuml;&ccedil;l&uuml;lerini M&uuml;sl&uuml;manlarla savaşmaları i&ccedil;in bir araya toplamışlardı. Onlar arasında &ouml;zellikle &ldquo;Amr b. Abdeved, İkrime b. Ebu Cehil, Hubeyre, Nevfel ve Zirar&rdquo; gibi kahramanlık ve yiğitlikleriyle nam salmış savaş adamları da bulunuyordu.</p>\n\n<p>\n	Zikredilen bu beş kişi, savaşın s&uuml;rd&uuml;ğ&uuml; g&uuml;nlerin birinde yakın d&ouml;v&uuml;ş i&ccedil;in hendeğin dar yerinden karşı tarafa ge&ccedil;tiler. Burası, M&uuml;sl&uuml;manların kararg&acirc;hına daha yakındı.</p>\n\n<p>\n	Onların i&ccedil;erisinde en g&uuml;&ccedil;l&uuml;s&uuml; olan &ldquo;Amr b. Abduved&rdquo;, katıldığı savaşlarda b&uuml;y&uuml;k tecr&uuml;beler ve zaferler kazanmış ve Arap toplumunda gururla anılmasını sağlamıştı. O, Bedir Savaşı&rsquo;na katılmış ve ağır yaralanmıştı. Uhud Savaşı&rsquo;na ise yarasından dolayı katılamamış ve &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; her fırsatta dile getirmişti. Arapların i&ccedil;inde, &ldquo;Amr b. Abduved, bin savaş&ccedil;ıdan daha iyidir.&rdquo; s&ouml;z&uuml;n&uuml; neredeyse bilmeyen yoktu. O, bu savaşa psikolojik olarak hazırlandığı gibi, M&uuml;sl&uuml;manların dikkatini &ccedil;ekmesi i&ccedil;in kendisine &ouml;zel altından zırh hazırlatmıştı.</p>\n\n<p>\n	Kendisinden bu denli &ouml;vg&uuml;yle s&ouml;z edilen bu savaş&ccedil;ı kibirli bir h&acirc;lde meydanda &acirc;deta g&ouml;vde g&ouml;sterisi yapıyor, naralar atarak kendisiyle savaşmaya c&uuml;ret edecek birini istiyordu.</p>\n\n<p>\n	&ldquo;Ey M&uuml;sl&uuml;manlar! Aranızda benimle savaşacak kimse yok mu?&rdquo; diye feryat ediyor, M&uuml;sl&uuml;manlardan karşısına &ccedil;ıkan birinin olmadığını g&ouml;r&uuml;nce daha da k&uuml;stahlaşıyordu. Hatta İslam diniyle alay edecek kadar k&uuml;&ccedil;&uuml;lerek M&uuml;sl&uuml;manlara kahkaha altında kaba bir sesle ş&ouml;yle sesleniyordu:</p>\n\n<p>\n	&ldquo; &lsquo;Bizim &ouml;l&uuml;lerimiz cennete, m&uuml;şriklerin &ouml;l&uuml;leri de cehenneme gidecek&rsquo; diyen sizler değil misiniz?&rsquo; İ&ccedil;inizde yok mu &ouml;yle biri? Onu cennete g&ouml;ndereyim; ya da o beni cehenneme g&ouml;ndersin?&rdquo;</p>\n\n<p>\n	Bu s&ouml;zleri yetmiyormuş gibi, bir taraftan da M&uuml;sl&uuml;manları tahkir eden beyitler dizeliyordu:</p>\n\n<p>\n	<em>&ldquo;Benimle savaşacak yok mu diye,</em></p>\n\n<p>\n	<em>Bağırmaktan boğazım patladı!</em></p>\n\n<p>\n	<em>Şu anda &ouml;yle bir yerde duruyorum ki,</em></p>\n\n<p>\n	<em>Kahramancıklar (bulunduğum yerde) durmaktan korkarlar</em></p>\n\n<p>\n	<em>Ş&uuml;phesiz ki yiğit insanların cesareti</em></p>\n\n<p>\n	<em>En g&uuml;zel &ouml;devlerindendir...&rdquo;</em></p>\n\n<p>\n	Amr b. Abduved&rsquo;in yakışıksız narasından haberdar olan Peygamber-i Ekrem (s.a.a), İslam askerlerinden birinin, M&uuml;sl&uuml;manları onun şerrinden kurtarması i&ccedil;in emir verdi. Ancak her zor işte olduğu gibi Hz. Ali b. Ebu Talib (a.s)&rsquo;ın dışında kimse b&ouml;yle zor bir g&ouml;revi kabul etmedi. Resulullah (s.a.a), Hz. Ali (a.s) g&ouml;n&uuml;ll&uuml; olarak ileri &ccedil;ıktığında nasihatte bulundu ve kendisine hayat&icirc; bir olayda taktikler verdi.</p>\n\n<p>\n	&ldquo;Karşında &ccedil;arpışacak kimsenin, Amr b. Abduved olduğunu unutma ve...&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) ise, fedak&acirc;rlığını ve cesaretini bir kez daha tescil etme fırsatı bulmuş ve hi&ccedil; d&uuml;ş&uuml;nmeden ş&ouml;yle seslenmişti: &ldquo;Ben savaşa hazırım, karşımdaki Amr bile olsa...&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Peygamber (s.a.a) ona yakınına gelmesini buyurdu. Kendi sarığını başına sarıp &ouml;zel kılıcı Z&uuml;lfik&acirc;r&rsquo;ı verdikten sonra onun i&ccedil;in ş&ouml;yle duada bulundu: &ldquo;Allah&rsquo;ım! Bedir&rsquo;de (amcam oğlu) Ubeyde b. Haris&rsquo;i, Uhud&rsquo;da (amcam) Hamza&rsquo;yı benden aldın. Şimdi ise Ali b. Ebu Talip meydanda. Rabbim, beni tek başıma bırakma ve onu &ouml;nden, arkadan, sağdan, soldan, yukarıdan ve aşağıdan koru.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) hızla savaş meydanına doğru ilerleyerek heybetiyle yerini aldı. Hz. Ali (a.s) bir taraftan m&uuml;thiş g&ouml;rkemiyle, diğer taraftan da fasih ve akıcı diliyle Amr b. Abduved&rsquo;in rengini değiştirecek şiddette şiirler okuyordu.</p>\n\n<p>\n	<em>&ldquo;Acele etme! Davetine karşılık veren</em></p>\n\n<p>\n	<em>Cesur adam meydana geldi</em></p>\n\n<p>\n	<em>&Ouml;yle biri ki, temiz niyetli ve basiretlidir</em></p>\n\n<p>\n	<em>Doğruluğu, galip insanı kurtuluşa erdirir</em></p>\n\n<p>\n	<em>Ağıt yakanların, feryatlarını cenazenin baş ucunda</em></p>\n\n<p>\n	<em>Y&uuml;kselteceğime inanıyorum</em></p>\n\n<p>\n	<em>&Ouml;yle bir darbe indireceğim ki,</em></p>\n\n<p>\n	<em>Yankısı savaş meydanlarında kalacak</em></p>\n\n<p>\n	<em>Ve her yerde yayılacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Resulullah (s.a.a)&rsquo;ın&nbsp; Hz. Ali (a.s)&rsquo;ı kendinden emin bir şekilde meydanda g&ouml;rmesi, nurlu g&ouml;zlerine ışık getirmiş ve &uuml;mitli bir ifadeyle tarihe kaydedilecek meşhur c&uuml;mlesini işte b&ouml;yle bir anda sahabelerine s&ouml;ylemişti: &ldquo;İmanın b&uuml;t&uuml;n&uuml;yle şirkin b&uuml;t&uuml;n&uuml; karşı karşıyadır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hz. Ali (a.s) ile Amr b. Abduved arasında kısa ama hararetli bir konuşma ge&ccedil;mesi, iki Arap pehlivanının m&uuml;cadelesinin ne denli zor ge&ccedil;eceğinin habercisiydi.</p>\n\n<p>\n	Amr, karşısına ge&ccedil;meye cesaret edenin Hz. Ali (a.s) olduğunu fark ettiğinde kendisini bu işten alıkoyacak c&uuml;mleler sarf ediyordu:</p>\n\n<p>\n	&ldquo;Ey Ali! Amcaların arasında sen pek de na&ccedil;iz bir savaş&ccedil;ısın. M&uuml;sl&uuml;manlar arasında senden b&uuml;y&uuml;k başka bir kimse yok muydu? Ağzından s&uuml;t kokusu gelmekteyken, kendini aslanın pen&ccedil;esine niye atıyorsun?...&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) ise, beklemeden k&uuml;stah Amr b. Abduved&rsquo;e cevabını verdi: &ldquo;Ey Amr! Boş konuşuyorsun. &Ouml;l&uuml;m&uuml;n benim elimden olacak ve toprağı senin kanınla boyayacağım.&rdquo;</p>\n\n<p>\n	Ve d&ouml;v&uuml;ş başlamıştı... Atağa ilk olarak kalkan Amr bin Abduved idi. O, kılıcıyla Hz. Ali (a.s)&rsquo;ın başına b&uuml;y&uuml;k bir darbe indirmek istese de, İmam savaş mahareti ve &ccedil;evikliğiyle bu ağır darbeyi atlatmıştı. Ne var ki, Amr&rsquo;ın darbesi &ouml;yle ağır ve şiddetliydi ki, imamın zırhını ikiye b&ouml;lm&uuml;ş, başını yaralamıştı.</p>\n\n<p>\n	Hz. Ali (a.s) ise, hi&ccedil; beklemeden kendine &ouml;zg&uuml; bir taktikle &ccedil;atal kılı&ccedil; Z&uuml;lfikar&rsquo;ı, Amr&rsquo;ın atının ayaklarına doğru kuvvetlice savurdu. Beklemedik hamle karşısında atı sendelemiş ve kendisini yerde bulmuştu. Koca g&ouml;vdesiyle yere yığılıp kalmıştı.</p>\n\n<p>\n	Bu sırada, savaş meydanını b&uuml;y&uuml;k bir toz bulutu kaplamış, her iki tarafın askerleri de sesli d&uuml;ş&uuml;nmeye başlamışlardı. Bir taraftan Amr b. Abduved gibi Arapların en b&uuml;y&uuml;k pehlivanı, diğer taraftan da d&uuml;şmanlarını iki darbeye fırsat kalmadan tek darbeyle &ouml;ld&uuml;ren Hz. Ali (a.s). Her iki taraf da bu &ccedil;arpışmanın, savaşın kaderini etkileyeceğini d&uuml;ş&uuml;nd&uuml;klerinde bakışları daha da keskinleşiyor, eller g&ouml;ky&uuml;z&uuml;ne duaya kalkıyordu.</p>\n\n<p>\n	Toz bulutu i&ccedil;erisinde yapılan kıyasıya m&uuml;cadelede kimin &uuml;st&uuml;nl&uuml;k sağladığı belli olmazken, m&uuml;nafıklar Amr&rsquo;ın, kendilerine en b&uuml;y&uuml;k engel g&ouml;rd&uuml;kleri Hz. Ali (a.s)&rsquo;ı &ouml;ld&uuml;rd&uuml;ğ&uuml; hissine kapılmışlardı. Onların bu zanları, Hz. Ali (a.s)&rsquo;ın tekbir sesine dek s&uuml;rd&uuml;. Zira Hz. Ali (a.s)&rsquo;ın tekbir nidası, zaferin de habercisiydi.</p>\n\n<p>\n	Hz. Ali (a.s), toz bulutu i&ccedil;erisinde m&uuml;barek alnından s&uuml;z&uuml;len kan damlaları ve ince bir tebess&uuml;m ile ağır ağır İslam Peygamberi&rsquo;ne doğru gelirken, M&uuml;sl&uuml;manlar Şah-ı Merdan&rsquo;ı tekbir nidalarıyla karşılıyorlardı.</p>\n\n<p>\n	Toz yığını yavaş yavaş kalkarken, Amr&rsquo;ın başsız bedeni meydanın orta yerinde g&ouml;z&uuml;k&uuml;r olmuştu. M&uuml;sl&uuml;manlar akıllardan silinmeyecek bu tabloyu g&ouml;rmelerinden sonra, y&uuml;zlerindeki cesaret &ccedil;izgileri daha da belirginleşmiş, ifadeleri daha da sertleşmişti.</p>\n\n<p>\n	Şirk ordusu tarafındaysa, meşhur kahramanlarının cansız bedenini g&ouml;rmelerinden sonra &uuml;rpertici bir sessizlik h&acirc;kim olmuş, Mekke&rsquo;den Medine&rsquo;ye dek s&uuml;ren sevin&ccedil; ve haykırışları, yerini g&ouml;zle g&ouml;r&uuml;len tedirginliğe ve endişeli bakışlara bırakmıştı.</p>\n\n<p>\n	Hz. Ali (a.s), m&uuml;şrikleri bir kez daha &uuml;mitsizliğe ve manev&icirc; &ccedil;&ouml;k&uuml;nt&uuml;ye mahk&ucirc;m etmişti. Mutlak zafer parolasıyla gelen m&uuml;şrikler, Amr&rsquo;ın &ouml;ld&uuml;r&uuml;leceğini hi&ccedil; de hesap etmemişlerdi. Arapların meşhur pehlivanının &ouml;l&uuml;m&uuml;, şirk ordusuna tel&acirc;fisi m&uuml;mk&uuml;n olmayan bir darbe indirmiş, &uuml;mitlerini boşa &ccedil;ıkarmıştı.</p>\n\n<p>\n	Bu zaferden dolayı sevincini izhar eden Resulullah (s.a.a) Hz. Ali (a.s)&rsquo;a hitaben ş&ouml;yle buyurdu: &ldquo;Senin bu zaferin, Muhammed &uuml;mmetinin amellerinin t&uuml;m&uuml;yle kıyas edildiğinde, ş&uuml;phesiz senin bu m&uuml;thiş zaferin ağır gelecektir. &Ccedil;&uuml;nk&uuml; Amr&rsquo;ın &ouml;ld&uuml;r&uuml;lmesiyle, zilletin girmediği m&uuml;şrik evi ve izzetin girmediği M&uuml;sl&uuml;man evi kalmamıştır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet alimlerinden H&acirc;kim-i Nişabur&icirc; bu s&ouml;z&uuml; başka bir tabirle ş&ouml;yle naklediyor: &ldquo;Ali b. Ebu Talib&rsquo;in Hendek g&uuml;n&uuml;, Amr b. Ahduved ile yaptığı savaş, &uuml;mmetimin kıyamete kadar yapacağı amellerden daha &uuml;st&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	M&uuml;şriklerin, Amr b. Abduved&rsquo;in g&ouml;lgesinde İslam&rsquo;ı yok etme hedefiyle Medine sınırlarına kadar gelmeleri ve bitmez t&uuml;kenmez ısrarlarının son bulması, yukarıdaki tarih&icirc; s&ouml;z&uuml;n hikmetini ortaya koymaya yetecektir. Diğer taraftan bu hadisenin ger&ccedil;ekleştiği zaman diliminde, İslam&rsquo;ın yeni filizlenen bir din olması ve i&ccedil;inde barındırdığı m&uuml;nafıkların sinsi planlarının ger&ccedil;ekleşememesi, bu zaferin ne denli &ouml;neme sahip olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın hem Peygamber&rsquo;in hayatı i&ccedil;erisinde, hem hayatından sonra defalarca İslam dinini yok olmaktan kurtardığını, b&ouml;ylelikle tarih&icirc; bir seyirle incelemiş olduk. Peygamber&rsquo;in Medine&rsquo;ye hicret ettiğinde &ouml;l&uuml;m yatağında yatan, Bedir&rsquo;de m&uuml;şriklerin b&uuml;y&uuml;klerini &ouml;ld&uuml;rerek şimşekleri &uuml;st&uuml;nde toplayan, Uhud&rsquo;da M&uuml;sl&uuml;manlar m&uuml;şriklerin &ccedil;emberi altında kalmasıyla firar ederken Peygamber&rsquo;in yanından ayrılmayıp, kendisini ona siper eden, Hayber&rsquo;de Yahudilerin ge&ccedil;it vermez kalesini fetheden ve kapısını zırh olarak kullanan ondan başkası değildi. Onun fedak&acirc;rlık ve kahramanlıkları, ormanlar kalem, okyanuslar m&uuml;rekkep olsa yazmakla bitmez, bitirilemez...</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bihar&rsquo;ul-Envar, c.20, s.215; İbn-i Ebi&rsquo;l-Hadid, Şerh-i Nehc&rsquo;&uuml;l-Bel&acirc;ğa, c.4, s.244, İhkak&rsquo;ul-Hak&rsquo;tan naklen.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Bihar&rsquo;ul-Envar; c.20, s.216.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - M&uuml;stedrek-i H&acirc;kim, c.3, s.32.</p>\n	</div>\n</div>','İmam Ali’nin Eşsiz Kahramanlığı','','publish','closed','open','','imam-alinin-essiz-kahramanligi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2767',0,'post','',0),(2768,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p style=\"text-align: right;\">\n	Musa AYDIN/Erenler 3</p>\n\n<p>\n	Se&ccedil;kin insanların hayatlarının son demlerinde, s&ouml;yledikleri s&ouml;zler, ettikleri vasiyetler, onların &ouml;nem verdiği en değerli, en hayat&icirc; s&ouml;zlerdir. Bir anlama onların hayatının &ouml;zeti ve hayat felsefesidir, o anda dudaklarından d&ouml;k&uuml;len c&uuml;mleler. Bu y&uuml;zden bazı yazarlar, tarih boyu yaşamış b&uuml;y&uuml;k insanların en son s&ouml;zlerini ve en son tavsiyelerini bir araya getiren eserler oluşturmuşlardır.&nbsp; Belki İnşaallah daha sonra size bunlardan bazı &ouml;rnekler sunmaya &ccedil;alışırız. Fakat bu sayıda Hz. Emir&rsquo;&uuml;l-M&uuml;minim Ali&#39;nin (a.s) şahadet g&uuml;nleri (21 Ramazan) olması hasebiyle y&uuml;ce İmam&#39;ımızın, şahadetinden kısa bir s&uuml;re &ouml;nce, &ouml;l&uuml;m d&ouml;şeğinde, aziz oğulları Hasan ve H&uuml;seyin&#39;e ve vasiyetin ulaştığı herkese ettiği hayat&icirc; vasiyetlerini siz değerli okuyucularımıza ve Ali aşıklarına sunuyoruz ki hep birlikte bu İl&acirc;h&icirc; vasiyetleri daima g&ouml;z &ouml;n&uuml;nde bulundurarak, hayatımızı İmam&rsquo;ımızın istediği y&ouml;nde şekillendirelim. Zaten b&ouml;yle olunca ancak, ger&ccedil;ek bir Ali taraftarı olduğumuzu iddia edebiliriz, aksi takdirde ancak kendimizi avutmuş oluruz.</p>\n\n<p>\n	M&uuml;minlerin Emiri (a.s) bu vasiyetinde bize Rabbimize karşı, kendimize karşı, ailemize karşı, topluma karşı &ccedil;eşitli vazifelerimizi hatırlatmakta ve ısrarla onları yerine getirmemizi bizden istemektedir. Allah korkusu, d&uuml;nyaya aldanmama, daima ahiret yurdu i&ccedil;in &ccedil;alışmayı &ouml;n pl&acirc;na alma, zalimlere d&uuml;şman, mazlumlara yardımcı olma, hayatta d&uuml;zenli olma, m&uuml;minler arasında birleştirici-uzlaştırıcı olma, yetim ve sahipsizlere sahip &ccedil;ıkıp onları kollama, komşuluk haklarını g&ouml;zetme, Kur&#39;an&#39;a sarılıp hakkıyla amel etme, namazı dinin direği bilip onu asla unutmama, farz olduğunda haccı yerine getirme, Allah yolunda m&uuml;cadele etme, toplumda insan&icirc; ilişkileri (&ouml;zellikle m&uuml;minlerle) g&uuml;&ccedil;lendirip birbirine yardımcı olup sahip &ccedil;ıkma, insanları&nbsp; iyiliğe davet edip k&ouml;t&uuml;l&uuml;ğe ve k&ouml;t&uuml;lere karşı duyarsız kalmama, d&uuml;şmana karşı bile insaflı davranma gibi...</p>\n\n<p>\n	S&ouml;z&uuml; bundan fazla uzatmadan sizi mevl&acirc;mızın İl&acirc;h&icirc; vasiyetleriyle baş başa bırakıyorum. Rabbim, amel etmeyi nasip buyursun ve bizi mahşer g&uuml;n&uuml;nde İmam&#39;ımızın huzurunda mahcup etmesin. Amin!&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>(Hz. Ali aleyhisselam&rsquo;ın, l&acirc;netli İbn-i M&uuml;lcem&rsquo;in eliyle yaralandıktan sonra, vefatlarından &ouml;nce, İmam Hasan ve İmam H&uuml;seyin aleyhimessel&acirc;m&rsquo;a vasiyetleri:)</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;İkinize de <strong>Allah&#39;tan &ccedil;ekinmeyi</strong>, <strong>d&uuml;nya sizi arasa, istese bile onu aramamayı, istememeyi</strong> vasiyet ederim. Ona ait bir şeyi elde edemediğiniz, elinizdekini yitirdiğiniz i&ccedil;in de hayıflanmayın. <strong>Ger&ccedil;eği s&ouml;yleyin;</strong> <strong>ahiret m&uuml;k&acirc;fatı </strong>i&ccedil;in &ccedil;alışın; <strong>zalime d&uuml;şman</strong> olun, <strong>mazluma yardımcı</strong> kesilin.</p>\n\n<p>\n	İkinize, b&uuml;t&uuml;n evl&acirc;dıma, ehlibeytime ve bu yazım kime ulaşırsa ona, Allah&#39;tan &ccedil;ekinmeyi, <strong>işlerinizi d&uuml;zene</strong> <strong>koymayı</strong>, <strong>aranızı uzlaştırmayı</strong> vasiyet ederim. Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, ceddinizden duydum, derdi ki: &quot;İki kişinin arasını bulmak, b&uuml;t&uuml;n (n&acirc;file-s&uuml;nnet) namazlardan, oru&ccedil;lardan &uuml;st&uuml;nd&uuml;r.&quot;</p>\n\n<p>\n	Allah i&ccedil;in, Allah i&ccedil;in <strong>yetimleri koruyun</strong>, bazı kere a&ccedil;, bazı kere tok bırakmayın onları; size tapşırılan haklarını yitirmeyin onların. Allah i&ccedil;in <strong>komşularınızı g&ouml;r&uuml;n, g&ouml;zetin;</strong> bu, Peygamberinizin vasiyetidir; komşular hakkında &ouml;ylesine tavsiyede bulundu ki onlar da m&icirc;r&acirc;sa girecekler sandık. Allah i&ccedil;in, Allah i&ccedil;in<strong> Kur&#39;&acirc;n&#39;a riayet edin;</strong> onunla amel etmekte başkaları sizi ge&ccedil;mesin. Allah i&ccedil;in, Allah i&ccedil;in<strong> namazı bırakmayın; </strong>&ccedil;&uuml;nk&uuml; o, dininizin direğidir. Allah i&ccedil;in, Allah i&ccedil;in<strong> Rabbinizin evini ziyareti, haccetmeyi bırakmayın;</strong> siz hayatta bulunduk&ccedil;a boşlamayın o evi; &ccedil;&uuml;nk&uuml; o ev, terk edilirse m&uuml;hlet bile verilmez sizlere; azap gelir &ccedil;atar. Allah i&ccedil;in, Allah i&ccedil;in mallarınızla, canlarınızla, dillerinizle<strong> Allah yolunda savaşın</strong>. <strong>Birbirinizi dolaşmanızı g&ouml;r&uuml;p g&ouml;zetmenizi, birbirinizin ihtiyacını gidermenizi, birbirinizden y&uuml;z &ccedil;evirmemenizi, birbirinizden ayrılmamanızı</strong> vasiyet ediyorum. <strong>İyiliği buyurmayı, k&ouml;t&uuml;l&uuml;kten nehyetmeyi bırakmayın;</strong> sonra k&ouml;t&uuml;leriniz başınıza ge&ccedil;er; sonra da du&acirc; edersiniz, icabet edilmez size.</p>\n\n<p>\n	Ey Abd&uuml;lmuttalib oğulları, <strong>Emir&#39;&uuml;l-M&uuml;minin katledildi deyip M&uuml;sl&uuml;manların kanlarına girmenizi, &ouml;&ccedil; almaya kalkmanızı istemem,</strong> sakının bundan. <strong>Benim i&ccedil;in yalnız beni &ouml;ld&uuml;reni &ouml;ld&uuml;r&uuml;n. Bekleyin hele, onun şu vuruşundan &ouml;l&uuml;rsem, onun bana bir tek vuruşuna karşı siz de ona bir kere vurun;</strong> şurasını, burasını keserek eziyete kalkışmayın; &ccedil;&uuml;nk&uuml; ben, Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Rasulullah&#39;tan duydum, derdi ki:</p>\n\n<p>\n	<strong>&quot;Sakının eziyetten, işkenceden, &ouml;ld&uuml;receğiniz kuduz k&ouml;pek bile olsa.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Nehc-&uuml;l Belağa, Mektup: 47.</p>\n	</div>\n</div>','İmam Emir’ül-Müminin Ali (a.s)\'ın En Son Vasiyetleri','','publish','closed','open','','imam-emirul-muminin-ali-a-sin-en-son-vasiyetleri','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2768',0,'post','',0),(2769,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h3 align=\"right\">\n	Serkan &Ouml;ZT&Uuml;RK/Erenler 4-5</h3>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;minlerin Em&icirc;ri Ali (a.s), ilk olarak hak ve hukuk konusunun s&ouml;zde en kolay ve tatlı bir şey olduğu halde amelde en ağır ve zor bir mevzu olduğunu vurgulamıştır. Hazret ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hak, kavram olarak a&ccedil;ıklama ve nitelendirme a&ccedil;ısından en geniş, ama amel a&ccedil;ısından en dar olanıdır.&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></p>\n\n<p>\n	Evet, hak ve hukuktan s&ouml;z etmek hem &ccedil;ok kolay, hem de &ccedil;ok hoşa giden şeydir, ama hak ve hukuka uygun amel etmek &ccedil;ok zordur.</p>\n\n<p>\n	Muttakilerin Mevl&acirc;sı Ali (a.s), ikinci olarak hak ve hukuk konusunda hak ve g&ouml;rev birlikteliğini vurgulamıştır. Hz. Ali&rsquo;ye g&ouml;re hakkın olduğu yerde vazife, vazifenin olduğu yerde de hak vardır. Başka bir tabirle; Hz. Ali&rsquo;ye g&ouml;re, her nerede insan bir hak alacaklıysa, bir hak da bor&ccedil;ludur. Yani hak her zaman iki y&ouml;nl&uuml;d&uuml;r. Hi&ccedil;bir yerde tek y&ouml;nl&uuml; hak mevcut değildir. Hatta en y&uuml;ce haklara sahip olan Allah Teala&rsquo;nın bile insanlar &uuml;zerindeki haklarına karşın, insanların da Allah &uuml;zerinde hidayet hakkı, eğitim hakkı, peygamberleri g&ouml;nderme hakkı, semav&icirc; kitapları indirme hakkı gibi birtakım hakları vardır. Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hi&ccedil;bir kimsenin birinin &uuml;zerinde bir hakkı olmaz ki, onun da &uuml;zerinde karşı tarafın bir hakkı olmasın; ve hi&ccedil;bir kimsenin &uuml;zerinde karşı tarafın bir hakkı olmaz ki, onun da tarafının&nbsp; &uuml;zerinde bir hakkı olmasın.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></p>\n\n<p>\n	Bu, yukarıda s&ouml;z&uuml;n&uuml; ettiğimiz hak ve g&ouml;rev birlikteliğinin ve ayrılmazlığının bir başka tabiridir. Buna g&ouml;re &ouml;rneğin, babanın &ccedil;ocuğunun &uuml;zerinde birtakım hakları varsa, buna karşın &ccedil;ocuğuna nispetle birtakım sorumlulukları da vardır. Keza &ccedil;ocuğun da babanın &uuml;zerinde birtakım hakları varsa, buna karşılık babaya nispetle birtakım g&ouml;revleri de vardır. Aynı şekilde, imamın da toplum &uuml;zerinde birtakım hakları varsa, sahip olduğu bu haklara karşılık toplum karşısında birtakım g&ouml;revleri de vardır. Toplumun da imam &uuml;zerinde birtakım hakları varsa, bu haklarına karşılık birtakım g&ouml;revleri de vardır.</p>\n\n<p>\n	Hz. Ali&rsquo;ye g&ouml;re toplum &ouml;ndersiz olamaz, her toplumun mutlaka bir &ouml;nderi olmalıdır. Hz. Ali &ouml;nderin varlığını şu beş esasa dayandırıyor:</p>\n\n<p>\n	1- Her toplum i&ccedil;in bir dayanağın gerekliliği ve bu dayanağın &ouml;nder olmaksızın m&uuml;mk&uuml;n olmaması.</p>\n\n<p>\n	2- Her toplumun sadece programları uyumlu ve safları bir olduğu takdirde muzaffer olabileceği ve bunun bir &ouml;nderin varlığına bağlı olması.</p>\n\n<p>\n	3- &Ouml;nderin toplumun hareket, &ccedil;aba ve uğraşılarına y&ouml;n vermesi.</p>\n\n<p>\n	Bu &uuml;&ccedil; hususu, Hz. Ali&rsquo;nin Şıkşıkıye hutbesindeki kısa bir c&uuml;mlesinden istifade ederek a&ccedil;ıklamak m&uuml;mk&uuml;nd&uuml;r. Hz. Ali bu hutbede ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hil&acirc;fet hususundaki yerim değirmen taşının mili gibidir.&rdquo;</p>\n\n<p>\n	Bu tabir, olduk&ccedil;a g&uuml;zel bir tabirdir. Zira değirmen taşının bin bir kusuru olabilir; ama bu kusurlar onun d&ouml;nmesine ve &ccedil;alışmasına engel olmaz. Ancak ortasındaki mil olmadığı takdirde değirmen taşı bir an bile d&ouml;nemez.</p>\n\n<p>\n	Bir toplumda &ouml;nderin yeri, taşın d&ouml;nmesini sağlayan o sabit ve muhkem mil gibidir. Mil, değirmen taşına y&ouml;n verdiği, uyumlu bir d&ouml;n&uuml;ş kazandırdığı gibi, &ouml;nder de bir topluma hareketlilik kazandıran, y&ouml;n veren, hedef belirleyen, birlik ve beraberliğini koruyan en b&uuml;y&uuml;k etkendir.</p>\n\n<p>\n	4- İmamın topluma bilin&ccedil; ve bakış a&ccedil;ısı kazandırması.</p>\n\n<p>\n	5. İmamın insanlara &ouml;rnek oluşu.</p>\n\n<p>\n	Ali (a.s), Osman b. Huneyf&rsquo;e yazdığı meşhur mektubunda bu iki felsefeye işaret ederek ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Her tebaanın kendisine uyduğu ve ilminin nuruyla nurlandığı bir imamı vardır.&rdquo;</p>\n\n<p>\n	Yani, ey Basra valisi Osman b. Huneyf! Bil ki her tebaanın bir &ouml;nderi vardır. Tebaa ilk etapta o &ouml;nderin ilminden faydalanmakta, onun aydınlığıyla aydınlanmaktadır. &Ouml;nder, kendisine uyan tebaasına bir bakış a&ccedil;ısı ve bilin&ccedil; aşılamaktadır. Ayrıca da t&uuml;m hususlarda kendisine uyan tebaası i&ccedil;in bir &ouml;rnek oluşturmaktadır.</p>\n\n<p>\n	Bakınız, cahiliye d&ouml;neminde Araplar, g&ouml;r&uuml;n&uuml;rde her şeyden yoksun bir topluluğu oluşturuyorlardı. Ama ger&ccedil;ekte ve potansiyel olarak her şeye sahiptiler. Sadece l&acirc;yık bir &ouml;nderleri yoktu. Peygamber-i Ekrem (s.a.a) kıyam ederek, Allah&rsquo;ın emriyle &ouml;nderlik makamını &uuml;stlendi. Değirmen taşının ortasındaki mili gibi onlara eksen ve dayanak oldu. Halkı harekete ge&ccedil;irdi, aralarında uyum sağladı, &ouml;rnek oldu ve bilin&ccedil; kazandırdı. Her şeyden mahrum olan cahiliye Arapları, Peygamber-i Ekrem (s.a.a) sayesinde her şeye sahip oldular ve b&uuml;t&uuml;n d&uuml;nyaya &ouml;rnek oldular.</p>\n\n<p>\n	Şimdi isterseniz, &ouml;nderin hak ve g&ouml;revleri ile toplumun hak ve g&ouml;revleri hususunu ele alalım. Bu hususta Hz. Ali&rsquo;nin g&ouml;r&uuml;ş&uuml;ne baş vurduğumuzda Hazretin &ouml;nder i&ccedil;in on &ouml;nemli g&ouml;rev tayin ederken, takip&ccedil;ileri i&ccedil;in beş g&ouml;rev tayin ettiğini g&ouml;rmekteyiz. Hz. Ali (a.s) &ouml;nderin g&ouml;revleri hususunda &ouml;nce ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Makam ve mevki &ouml;nderi sarsmamalı, değiştirmemeli, gururlandırmamalı ve şahsiyetini değişime uğratmamalıdır.&rdquo;</p>\n\n<p>\n	Bakınız, Hz. Ali ordu komutanına yazdığı bir mektupta ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Bu mektup, Allah&rsquo;ın kulu, M&uuml;minlerin Em&icirc;ri Ali b. Ebu Talib&rsquo;den sınırdaki komutanlara g&ouml;nderdiği mektuptur.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Hz. Ali, mektubunda kendisini &ldquo;Allah&rsquo;ın kulu&rdquo; diye adlandırmıştır. Mevki ve makam onda bir gurur icat etmemiş ve kendisini Allah&rsquo;ın kulu olarak adlandırmakla &ouml;v&uuml;nm&uuml;şt&uuml;r. Ardından da resm&icirc; bir lakap olarak &ldquo;M&uuml;minlerin Em&icirc;ri&rdquo; lakabını kullanmıştır. İmam, sınırlardaki askerlerine ve komutanlarına g&ouml;ndermiş olduğu bu mektubunun devamında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Valinin &uuml;zerindeki ilk hak, elde ettiği makamla değişmemesidir. Aksine, kudret ve g&uuml;c&uuml; arttık&ccedil;a, Allah&rsquo;ın kullarına daha da yakınlaşmalı ve kardeşlerine sevgisi artmalıdır.&rdquo;</p>\n\n<p>\n	Yani, il&acirc;h&icirc; bir &ouml;nderde kudret ile Allah&rsquo;ın kullarına karşı muhabbet doğrudan birbiriyle orantılıdır. Biri artınca diğeri de artmalıdır. Ama &ouml;yle insanlar var ki, bir tek yeni elbise giyince, yeni bir ayakkabı alınca veya en k&uuml;&ccedil;&uuml;k bir makama ulaşınca, yolda y&uuml;r&uuml;y&uuml;ş, konuşma ve bakışları dahi değişmektedir. Ancak imam ve &ouml;nder olan kimseye b&uuml;t&uuml;n kudretler verilse dahi değişmemelidir. Bu, insanlara &ouml;nder olmanın ilk şartıdır.</p>\n\n<p>\n	İmam Ali (a.s)&rsquo;ın &ouml;nder i&ccedil;in tayin ettiği ikinci g&ouml;rev ise, insanların g&ouml;r&uuml;ş&uuml;ne saygı g&ouml;stermek ve istisnasız her hususta halkla meşveret etmektir. İnsanlar, s&uuml;rekli siyaset sahnelerinde olmalı ve her şeye m&uuml;dahale edebilmelidir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;rev ise, toplumda olup bitenleri halktan gizlememektir. &Ouml;nder olan kimse, insanlardan &ccedil;ok &ouml;zel sırlar dışında hi&ccedil;bir şeyi gizlememelidir. Ali (a.s) gizlenilecek sırların da savaş sırları olduğunu beyan etmektedir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; g&ouml;rev ise, toplumun haklarını yerine getirme konusunda ihmalk&acirc;rlık etmemektir.</p>\n\n<p>\n	Beşinci g&ouml;rev ise, insanlar arasında ayrıcalık g&ouml;zetmemek ve insanları kanun karşısında eşit g&ouml;rmektir. Bu son d&ouml;rt g&ouml;revin delili ise, Hz. Ali&rsquo;nin şu s&ouml;z&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Sizden savaş h&acirc;li dışında hi&ccedil;bir işi gizlemediğimi, h&uuml;k&uuml;m konusu dışında hi&ccedil;bir işi sizlerle paylaşmaktan ka&ccedil;ınmadığımı bilesiniz. Doğru g&ouml;r&uuml;p uyguladığım, hak bilip eda ettiğim şeyden başka, hak konusunda benim yanımda eşitsiniz.&quot;</p>\n\n<p>\n	Hak &uuml;zere olan il&acirc;h&icirc; bir &ouml;nder, insanlara t&uuml;m konuları a&ccedil;ık&ccedil;a s&ouml;ylemelidir. Kendisini halkın efendisi g&ouml;rmemelidir. Her konuda onlarla meşveret etmeli, onların g&ouml;r&uuml;ş&uuml;ne baş vurmalıdır.</p>\n\n<p>\n	Hz. Ali mektubunun devamında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ben yargı h&uuml;k&uuml;mleri dışında her konuda sizinle meşveret edeceğim.&rdquo;</p>\n\n<p>\n	Zira yargıda h&acirc;kim h&uuml;k&uuml;m vereceğine g&ouml;re, artık bunu meşveret etmenin bir anlamı yoktur. H&acirc;kim kendi teşhisini kesin bir h&uuml;k&uuml;m olarak ortaya koymalıdır. Ama memleketin idaresi konusunda her şeyi meşveretle y&uuml;r&uuml;tmesi ve herkesin eşit haklara sahip olduğuna inanması gerekir.</p>\n\n<p>\n	Hz. Ali (a.s) bu s&ouml;z&uuml; s&ouml;ylemiş ve pratikte de bizlere g&ouml;stermiştir. Kardeşi Akil&rsquo;in adalet sınırları dışında kalan dinar ve dirhem isteğine karşılık ateşte kızdırdığı demiri onun eline yakınlaştırmakla, kardeş ile yabancılar arasında hak, adalet ve beyt&uuml;lmal hususunda hi&ccedil;bir farkın olmadığını ispat etmiştir.</p>\n\n<p>\n	&Ouml;nderin altıncı g&ouml;revi ise, halkın en zayıflarıyla eşit d&uuml;zeyde yaşam s&uuml;rmesidir. Hz. Ali (a.s) bunu da &ouml;nder i&ccedil;in zorunlu bir g&ouml;rev olarak hatırlatmaktadır.</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ki Allah-u Teala, hak imamlara kendilerini halkın en zayıfları gibi tutmalarını farz kılmıştır ki fakirler fakirliklerinden rahatsız olmasınlar.&rdquo;</p>\n\n<p>\n	Allah-u Teala, adil ve ger&ccedil;ek &ouml;nderlere halkın en zayıfları gibi yaşamalarını ve madd&icirc; a&ccedil;ıdan onlar gibi olmalarını farz kılmıştır. En sade elbiseleri giymeli, en sade sofralar sermeli, en sade evlerde oturmalıdırlar. Bunun nedeni şu şekilde a&ccedil;ıklanabilir: Zira fakirlik, kısa bir m&uuml;ddet zarfında toplumdan yok edilmeyebilir. Ger&ccedil;i ger&ccedil;ek İsl&acirc;m toplumunda uzun bir s&uuml;re fakirlik s&ouml;z konusu olamaz. Bir an &ouml;nce fakirlik yok edilmeli, insanların yaşam sıkıntısına son verilmelidir. Ancak bu sağlanıncaya kadar &ouml;nder toplumunun en zayıfı gibi yaşamak zorundadır. Eğer imam giyimi, kuşamı ve yaşam tarzı a&ccedil;ısından insanların en zayıflarıyla aynı d&uuml;zeyde olursa, madd&icirc; a&ccedil;ıdan fakir olanlar, aşağılık kompleksine kapılmaz ve rahatsız olmazlar.</p>\n\n<p>\n	Yine hazretleri valisi Osman b. Huneyf&rsquo;e yazdığı mektubunda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Bana, M&uuml;minlerin Em&icirc;ri denilmesine iktifa edip zamanın zorluklarını ve yaşamın sıkıntılılarını onlarla paylaşmayayım mı?&quot;</p>\n\n<p>\n	Yani &ldquo;m&uuml;minlerin em&icirc;ri&rdquo; olan kimse, m&uuml;minlerin dertlerine de ortak olmalı, madd&icirc; hayatında onlar ile uyum i&ccedil;inde olmalıdır. Bu da Ali (a.s)&rsquo;ın mektebinde hak &ouml;nderlerin halk karşısında taşıdığı sorumluluklardan biridir.</p>\n\n<p>\n	&Ouml;nderin yedinci g&ouml;revi ise, insanlarla direkt ilişkisini kesmemesidir. &Ouml;nder ve imamın bilgi kaynakları sınırlı olmamalıdır. İnsanlar ile s&uuml;rekli bir ilişkide bulunmanın yanı sıra halkın, hi&ccedil;bir teşrifat s&ouml;z konusu olmaksızın, şik&acirc;yette bulunma &ouml;zg&uuml;rl&uuml;ğ&uuml; de olmalıdır. Hz. Ali (a.s)&rsquo;ın Malik-i Eşter&rsquo;e yazdığı meşhur mektubunda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Ey Malik! Sana tavsiyelerimden biri de şudur ki; Mısır&rsquo;a gidince yapacağın ilk iş, g&uuml;nde veya haftada belli saatler tayin etmen, bu saatlerde kapını herkese a&ccedil;man ve başka hi&ccedil;bir işle uğraşmamandır.</em> (Bug&uuml;nk&uuml; tabirle, yanında seni meşgul eden bir telefon veya eline verilen ve seni meşgul eden bir mektup olmasın.) <em>B&uuml;t&uuml;n dikkatini halka ver. Kapını a&ccedil; ve g&ouml;revlileri kenara it, halkla bir işleri olmasın. Hi&ccedil;bir teşrifat ve &ccedil;ekinme s&ouml;z konusu olmasın. İnsanlar &ouml;zg&uuml;rce gelerek sana bildiklerini s&ouml;ylesinler ve b&ouml;ylece bilgi kaynakların sınırlı olmasın. Şik&acirc;yetlerini &ouml;zg&uuml;rce ifade etsinler. Zira ben Peygamber&rsquo;den ş&ouml;yle buyurduğunu duydum: </em></p>\n\n<p>\n	&ldquo;Zayıflarının kendisine yapılan zul&uuml;mleri ifade etme hakkı olmayan bir millet asla saadete erişemez.&rdquo;</p>\n\n<p>\n	&Ouml;nderin sekizinci g&ouml;revi ise, bazı işleri kimseye havale etmeden bizzat kendisinin yapmasıdır. Ger&ccedil;i &ouml;nder t&uuml;m işleri bizzat yapma imk&acirc;nına sahip değildir. Bazı g&uuml;vendiği kimseler onun adına birtakım şeyleri yapmaktadır. Ama kendisi de bunu kontrol etmelidir. Hz. Ali ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Malik! Bazı işleri bizzat kendin yap. Hi&ccedil;bir vasıta olmaksızın bizzat yapman gereken işlerden biri de g&uuml;&ccedil;s&uuml;z ve zayıf insanların işlerine bakmaktır. Bu İsl&acirc;m &uuml;lkesinin k&ouml;şe bucaklarında, babaları cephede &ouml;lm&uuml;ş yetimler, sahipsiz kalmış dullar, işten g&uuml;&ccedil;ten d&uuml;şm&uuml;ş zayıflar ve malul kimseler vardır. Bunların sorunlarıyla bizzat ilgilenmeli ve durumlarını g&ouml;z &ouml;n&uuml;nde bulundurmalısın. Bu, imamın &uuml;mmet karşısındaki g&ouml;revlerinden biridir.&rdquo;</p>\n\n<p>\n	&Ouml;nderin dokuzuncu g&ouml;revi ise dost ve yakınlarını temiz kalpli kimselerden se&ccedil;mesidir. Bu da &ouml;nderin programlarından biri olmalıdır. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Malik! Mısır&rsquo;a girince insanların iki grup olduğunu g&ouml;r&uuml;rs&uuml;n, halkın &ccedil;oğu zahmet &ccedil;eken ve temiz kalpli kimselerdir. Azınlık ise m&uuml;reffeh, kendini beğenmiş ve refah i&ccedil;inde yaşamaktadır. Sen ve dostların işte bu zahmet &ccedil;eken ve temiz kalpli kimselere dayanmalısınız. Zira bunların masrafı ve beyt&uuml;lmalden beklentileri herkesten azdır. O refah i&ccedil;inde yaşayan azınlık ise, kendini beğendiğinden ne savaş meydanına asker g&ouml;nderir, ne zorluklarda seni savunur; &uuml;stelik herkesten de &ccedil;ok beklentileri olur.&rdquo;</p>\n\n<p>\n	&quot;Dinin direği olan, İsl&acirc;m cemaatini oluşturan, d&uuml;şmanlara karşı duran, &uuml;mmetin &ccedil;oğunluğu olan halkı sevmeli ve onlara meyletmelisin.&quot;</p>\n\n<p>\n	&Ouml;nderin onuncu g&ouml;revi ise, programlarında &ouml;rnek olmasıdır. Yani emrettiği her şeyle &ouml;nce kendisi amel etmelidir. Nehyettiği her şeyden de &ouml;nce kendisi sakınmalıdır. Sadece s&ouml;zle değil ameliyle konuşmalıdır. Hz. Ali ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ey insanlar! Ben sizleri davet ettiğim her itaate &ouml;nce kendim icabet ettim. Ve sizi sakındırdığım her k&ouml;t&uuml;l&uuml;kten &ouml;nce kendim sakındım.&rdquo;</p>\n\n<p>\n	Yani ben sizler i&ccedil;in iyi bir &ouml;rneğim. Amel diliyle konuşuyorum. S&ouml;zlerim amelimle &ccedil;elişmemektedir.</p>\n\n<p>\n	Eğer bir &ouml;nder bu sıfatlara sahip olursa, toplumda yaratacağı etkiler de a&ccedil;ıktır.</p>\n\n<p>\n	Halkın &ouml;nderleri karşısındaki g&ouml;revleri de, Hz. Ali (a.s)&rsquo;ın s&ouml;zlerinden kısaca anlaşıldığı &uuml;zere şu şekilde sıralayabiliriz:</p>\n\n<p>\n	1- &Ouml;ndere kesin ve tam itaat.</p>\n\n<p>\n	2- Sorumluluklarını yerine getirmede gevşek davranmamaları.</p>\n\n<p>\n	3- Hadiselerde &ouml;nderlerini yalnız bırakmamaları.</p>\n\n<p>\n	4- &Ouml;nderlerinin hayrını istemeleri, g&uuml;&ccedil;leri, fikirleri ve d&uuml;ş&uuml;nceleri &ouml;l&ccedil;&uuml;s&uuml;nde hatırlatmada bulunmaları.</p>\n\n<p>\n	5- İşleri &ouml;nderin hizmetinde işbirliği ve yardımlaşma şeklinde yerine getirmeleri.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın bu beş şeyi ifade eden s&ouml;z&uuml; ise şudur:</p>\n\n<p>\n	&ldquo;&Uuml;zerinizde olan hakkım ise biatinize vefa g&ouml;stermeniz, huzurumda ve gıyabımda hayrımı dilemeniz, &ccedil;ağırınca icabet etmeniz ve emrettiğimde itaat etmenizdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ga, 216. hutbe.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; a.g.e.</p>\n	</div>\n</div>','Hz. Ali’ye Göre İmam ve Halkın Karşılıklı Hak ve Vazifeleri','','publish','closed','open','','hz-aliye-gore-imam-ve-halkin-karsilikli-hak-ve-vazifeleri','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2769',0,'post','',0),(2770,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h4 style=\"text-align: right;\">\n	Seyyid Necat Karakuş</h4>\n\n<h2>\n	O BENİM ANNEM!</h2>\n\n<p>\n	Asım b. Hamza es-Selul&icirc;&rsquo;den rivayet edilmiştir; diyor ki:</p>\n\n<p>\n	Medine sokaklarında, bıyığı hen&uuml;z terlemiş bir gen&ccedil; mustarip bir h&acirc;lde: &ldquo;Ey h&uuml;k&uuml;m verenlerin en iyisi (olan y&uuml;ce Allah)! Benimle annemin arasında sen h&uuml;k&uuml;m ver!&rdquo; diyordu.</p>\n\n<p>\n	O sırada &Ouml;mer b. Hattap ona rastladı ve: &ldquo;Ey gen&ccedil;! Neden annene beddua ediyorsun?&rdquo; diye sordu.</p>\n\n<p>\n	Gen&ccedil;: &ldquo;Ey inananların h&uuml;k&uuml;mdarı! Annem beni dokuz ay karnında taşıdı, iki yıl da bana s&uuml;t verdi. Fakat b&uuml;y&uuml;y&uuml;p iyiyi k&ouml;t&uuml;den, sağımı solumdan ayırt etmeye başlayınca, beni kendinden uzaklaştırıp ink&acirc;r etti, beni tanımadığını s&ouml;yledi.&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer: &ldquo;Annen nerede oturuyor?&rdquo; diye sordu.</p>\n\n<p>\n	Gen&ccedil;: &ldquo;Falanca Oğulları&rsquo;nın g&ouml;lgeliğinde.&rdquo; diye cevap verdi.</p>\n\n<p>\n	&Ouml;mer: &ldquo;Gencin annesini hemen bana getirin!&rdquo; diye emretti.</p>\n\n<p>\n	Kadını, d&ouml;rt erkek kardeşi ve kırk şahitle birlikte getirdiler. Şahitler, kadının &ccedil;ocuğu tanımadığına tanıklık ediyor, gencin yalancı ve iftiracı biri olduğunu, kadına haksızlık yaptığını ileri s&uuml;r&uuml;yor, kadının hi&ccedil; evlenmemiş Kureyşli bakire bir kız olduğunu s&ouml;yl&uuml;yorlardı.&nbsp;</p>\n\n<p>\n	&Ouml;mer: &ldquo;Ey gen&ccedil;! Ne diyorsun?&rdquo; dedi.</p>\n\n<p>\n	Gen&ccedil;: &ldquo;Ey inananların h&uuml;k&uuml;mdarı! Allah&rsquo;a yemin ederim ki, bu kadın benim annemdir; dokuz ay beni karnında taşımış, iki yıl da beni emzirmiştir. Fakat b&uuml;y&uuml;y&uuml;p iyiyi k&ouml;t&uuml;den, sağımı solumdan ayırt etmeye başlayınca, beni kendinden uzaklaştırıp ink&acirc;r etti ve beni tanımadığını s&ouml;yledi.&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer, kadına d&ouml;nerek: &ldquo;Ey kadın! Bu gen&ccedil; ne diyor?&rdquo; dedi.</p>\n\n<p>\n	Kadın: &ldquo;Ey inananların h&uuml;k&uuml;mdarı! Nur perdeleri arkasında saklı olan, hi&ccedil;bir g&ouml;z&uuml;n g&ouml;remediği y&uuml;ce Allah&rsquo;a ve (O&rsquo;nun el&ccedil;isi) Muhammed ve soyuna yemin ederim ki, onu tanımıyorum, kimlerden olduğunu da bilmiyorum. O, yalancı bir gen&ccedil;tir, akrabalarımın arasında beni rezil etmek istiyor. Ben, Kureyş&rsquo;ten hi&ccedil; evlenmemiş bakire bir kızım.&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer: &ldquo;Şahitlerin var mı?&rdquo; diye sordu.</p>\n\n<p>\n	Kadın: &ldquo;Evet; işte bunlar!&rdquo; dedi.</p>\n\n<p>\n	Kırk şahit &ouml;ne &ccedil;ıkıp, &Ouml;mer&rsquo;in yanında, gencin yalancı olduğuna, amacının kadını akrabaları i&ccedil;erisinde rezil etmek olduğuna ve kadının Kureyş&rsquo;ten hi&ccedil; evlenmemiş bakire bir kız olduğuna tanıklık ettiler.</p>\n\n<p>\n	Bunun &uuml;zerine &Ouml;mer: &ldquo;Bu genci tutuklayıp hapse g&ouml;t&uuml;r&uuml;n de ben şahitlerin durumlarını araştırayım. Eğer şahitlerin adil kişiler olduğu ortaya &ccedil;ıkarsa, onu iftiracının cezasına &ccedil;arptıracağım.&rdquo; dedi.</p>\n\n<p>\n	Genci tutup hapse g&ouml;t&uuml;r&uuml;rlerken, yolda M&uuml;minlerin Emiri Hz. Ali ile karşılaştılar. Gen&ccedil;: &ldquo;Ey Resulullah&rsquo;ın amcazadesi! Ben, haksızlığa uğramış bir gencim.&rdquo; deyip &Ouml;mer&rsquo;e s&ouml;ylediklerini ona da s&ouml;yledi. Sonra da: &ldquo;&Ouml;mer de benim hapse atılmamı emretti.&rdquo; dedi.</p>\n\n<p>\n	Hz. Ali (a.s): &ldquo;Onu &Ouml;mer&rsquo;e geri g&ouml;t&uuml;r&uuml;n!&rdquo; dedi.</p>\n\n<p>\n	Onu &Ouml;mer&rsquo;e geri getirdiklerinde: &ldquo;Ben onu hapse g&ouml;t&uuml;rmenizi emretmiştim; şimdi onu bana geri mi getiriyorsunuz?&rdquo; diye sitem etti.</p>\n\n<p>\n	&ldquo;Ey inananların h&uuml;k&uuml;mdarı! Ali b. Ebu Talip, onu sana geri getirmemizi emretti, biz de itaat ettik. &Ccedil;&uuml;nk&uuml; senin kedin, bize: &lsquo;Ali&rsquo;nin hi&ccedil;bir emrinden &ccedil;ıkmayın.&rsquo; demiştin.&rdquo; dediler.</p>\n\n<p>\n	Tam o sırada Ali (a.s) &ccedil;ıkageldi ve: &ldquo;Gencin annesini bana getirin.&rdquo; dedi.</p>\n\n<p>\n	Gidip onu geri getirdiler.</p>\n\n<p>\n	Hz. Ali (a.s) gence d&ouml;nerek: &ldquo;Sen ne diyorsun?&rdquo; dedi.</p>\n\n<p>\n	Gen&ccedil;, iddiasını tekrarladı.</p>\n\n<p>\n	Hz. Ali (a.s) &Ouml;mer&rsquo;e d&ouml;nerek: &ldquo;Bunların arasında benim h&uuml;k&uuml;m vermeme m&uuml;saade ediyor musun?&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer: &ldquo;Suphanallah! Nasıl m&uuml;saade etmeyebilirim ki?! Oysa Resulullah&rsquo;tan (s.a.a): &lsquo;Sizin en bilgiliniz, Ali b. Ebu Talip&rsquo;tir.&rsquo; buyurduğunu duymuşumdur.&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali (a.s) kadına d&ouml;nerek: &ldquo;Ey kadın! Senin şahitlerin var mı?&rdquo; dedi.</p>\n\n<p>\n	Kadın: &ldquo;Evet.&rdquo; dedi.</p>\n\n<p>\n	Şahitler &ouml;ne &ccedil;ıkarak, ilkin tanıklık ettikleri şeye tanıklık ettiler.</p>\n\n<p>\n	Hz. Ali (a.s): &ldquo;Bug&uuml;n siz ikinizin arasında &ouml;yle bir h&uuml;k&uuml;m vereceğim ki, y&uuml;ce Allah&rsquo;ın rızası o doğrultudadır; onu habibim Resulullah (s.a.a) bana &ouml;ğretmiştir.&rdquo; dedi.</p>\n\n<p>\n	Sonra kadına: &ldquo;Senin velin var mı?&rdquo; diye sordu.</p>\n\n<p>\n	&ldquo;Evet, bunlar benim erkek kardeşlerimdir.&rdquo; dedi.</p>\n\n<p>\n	Hz. Ali (a.s), kadının erkek kardeşlerine d&ouml;nerek: &ldquo;Sizin ve kız kardeşiniz hakkındaki emrim ge&ccedil;erli midir?&rdquo; diye sordu.</p>\n\n<p>\n	&ldquo;Evet, ey Muhammed&rsquo;in (s.a.a) amcazadesi! Bizim ve kız kardeşimizin hakkındaki emrin ge&ccedil;erlidir.&rdquo; dediler.</p>\n\n<p>\n	Hz. Ali (a.s): &ldquo;Allah&rsquo;ı ve burada hazır bulunan b&uuml;t&uuml;n M&uuml;sl&uuml;manları şahit tutuyorum ki, ben kendi malımdan peşin d&ouml;rt y&uuml;z dirhem mehir&nbsp; ile bu genci bu kızla evlendirdim. Ey Kamber! Dirhemleri bana getir.&rdquo; dedi.</p>\n\n<p>\n	Kamber, dirhemleri getirip Hz. Ali&rsquo;ye verdi.</p>\n\n<p>\n	Hz. Ali (a.s), dirhemleri gencin avcuna d&ouml;kerek: &ldquo;Al, bunları hanımını eteğine d&ouml;k ve gerdeğe girme al&acirc;metini taşımadan (yani gusletmeden) bize gelme!&rdquo; buyurdu.</p>\n\n<p>\n	Gen&ccedil;, kalkıp dirhemleri kadının eteğine d&ouml;kt&uuml; ve kadının yakasından tutarak &ccedil;ekip: &ldquo;Kalk!&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine kadın: &ldquo;Ateş! Ateş!&rdquo; diye bağırdı ve: &ldquo;Ey Muhammed&rsquo;in amcazadesi! Beni oğlumla mı evlendirmek istiyorsun?! Allah&rsquo;a andolsun ki, bu benim oğlumdur! Erkek kardeşlerim beni soy sop a&ccedil;ısından al&ccedil;ak olan biriyle evlendirdiler. Ondan bu oğlanı doğurdum. Oğlan b&uuml;y&uuml;y&uuml;p delikanlılık &ccedil;ağına gelince, onu atıp ink&acirc;r etmemi emrettiler. Allah&rsquo;a andolsun ki, o benim oğlumdur ve kalbim onu terk ettiğim i&ccedil;in h&uuml;z&uuml;n ve esef doludur.&rdquo; dedi. Sonra oğlunun elini tutup gitti.</p>\n\n<p>\n	Bu olay &uuml;zerine &Ouml;mer: &ldquo;Vah &Ouml;mer&rsquo;e! Ali olmasaydı, &Ouml;mer hel&acirc;k olurdu!&rdquo; diye bağırdı.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Kuleyn&icirc;, F&uuml;r&ucirc;&rsquo;&uuml;l-K&acirc;f&icirc;, c.7, s.423, Kitab&rsquo;ul-Kaz&acirc; ve&rsquo;l-Ahk&acirc;m, hadis: 6.</p>\n	</div>\n</div>','Müminlerin Emiri İmam Ali’nin Verdiği Hükümlerden Örnekler','','publish','closed','open','','muminlerin-emiri-imam-alinin-verdigi-hukumlerden-ornekler','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2770',0,'post','',0),(2771,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h3 style=\"text-align: right;\">\n	Ali TARHAN</h3>\n\n<h2>\n	Hz. Ali (a.s)&rsquo;ın Ad&acirc;leti</h2>\n\n<p>\n	Hz. Ali (a.s) Beyt-&uuml;l Malı halk arasında eşit olarak b&ouml;ler, kimseye bir ayrıcalık tanımazdı. Hz. Ali&rsquo;nin bu &acirc;dil&acirc;ne duruşu, &ccedil;ıkar &ccedil;evrelerini rahatsız etmiş ve onların Muaviye&rsquo;nin yanında yer almasına yol a&ccedil;mıştı.</p>\n\n<p>\n	Bu durumdan endişe duyan Ali dostlarından bazıları, Hazret&rsquo;in huzuruna varıp: &ldquo;Siyaseti g&uuml;&ccedil;l&uuml; kimseleri tercih edip iş başına getirmeniz, işlerin ilerlemesi i&ccedil;in daha uygun olur&rdquo; &ouml;nerisinde bulundular. Onların bu anlamsız &ouml;nerisine sinirlenen Hz. Ali (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Y&ouml;netimim altındaki insanlara zulmederek, kendime dostlar edinmemi mi bana &ouml;neriyorsunuz? Allah&rsquo;a ant olsun ki, yer ve g&ouml;k var olduğu m&uuml;ddet&ccedil;e ben b&ouml;yle bir şey yapmam. Eğer mal kendimin bile olsaydı, onu insanlar arasında eşit olarak b&ouml;lerdim; oysa ki mal Allah&rsquo;ın malıdır; ve benim bu konuda ad&acirc;let dışına &ccedil;ıkmam asla d&uuml;ş&uuml;n&uuml;lemez!&rdquo;</em></p>\n\n<p>\n	Sonra da şunları eklediler:</p>\n\n<p style=\"margin-left:7.1pt;\">\n	<em>&ldquo;Evet, işi yerinde ve layıkıyla yapmayan bir kimse, kısa bir s&uuml;re zarfında g&ouml;nl&uuml; bozuk kimselerin sevgisini kazanıp, &ouml;vg&uuml;s&uuml;ne mazhar olabilir. Fakat k&ouml;t&uuml; bir durumla karşılaşıp, onların yardımına muhta&ccedil; olunca, d&uuml;nya malı ve makamı i&ccedil;in kendisini seven kimseler, onu en fazla kınayan k&ouml;t&uuml; dostlardan olurlar.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></em></p>\n\n<h2>\n	Yabis Vadisi Olayı</h2>\n\n<p>\n	Ebu Besir diyor ki, Hz. İmam Cafer Sadık (a.s)&rsquo;a; &ldquo;Adiyat suresinde ge&ccedil;en Yabis (kumsal &ccedil;&ouml;l) Vadisi olayı ve hicri 8. yılda İsl&acirc;m ordusunun o vadide ger&ccedil;ekleştirdiği kahramanlık nedir?&rdquo; diye sorduğumda, İmam Sadık (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Yabis halkı, on iki bin s&uuml;variden oluşan askeri bir g&uuml;&ccedil; idi; Hz. Muhammed (s.a.a) ve Hz. Ali (a.s)&rsquo;a karşı, &ouml;lene dek savaşacaklarına dair ahdedip anlaştılar.</p>\n\n<p>\n	Cebrail onların bu antlaşmasını Resulullah&rsquo;a haber verince, O Hazret ilk &ouml;nce Ebu Bekr&rsquo;i, daha sonra da &Ouml;mer&rsquo;i bir orduyla onların &uuml;zerine g&ouml;nderdi. Fakat onlar bir netice elde edemeden geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) bu kez Hz. Ali&rsquo;yi, Muhacir ve Ensar&rsquo;dan oluşan d&ouml;rt bin kişiyle,Yabis Vadisine g&ouml;nderdi. Hz. Ali (a.s), ordusuyla birlikte Yabis Vadisi&rsquo;ne doğru hareket etti. İsl&acirc;m ordusunun Hz. Ali&rsquo;nin komutasında hareket ettiği, d&uuml;şmana bildirildi. İki ordu karşılaşınca d&uuml;şman kuvvetlerinden iki y&uuml;z kişilik bir grup, ayrılıp savaş alanına geldi. Hz. Ali (a.s) da bir grup ashabıyla birlikte onlara doğru y&uuml;r&uuml;d&uuml;. Karşı karşıya geldiklerinde onlar: &ldquo;Siz kimsiniz, nereden geliyor ve ne yapmak istiyorsunuz ?&rdquo; diye sordular.</p>\n\n<p>\n	Hz. Ali (a.s) onlara cevaben:</p>\n\n<p>\n	<em>&ldquo;Ben Resulullah&rsquo;ın amcasının oğlu, kardeşi ve el&ccedil;isi Ebu Talip oğlu Ali&rsquo;yim. Sizi, Allah&rsquo;ın birliğine ve Hz. Muhammed&rsquo;in peygamberliğine iman etmeye davet ediyorum, eğer iman ederseniz, yarar ve zararda M&uuml;sl&uuml;manlarla ortak olursunuz.&rdquo;</em> buyurdu.</p>\n\n<p>\n	Onlar, Hz. Ali&rsquo;nin bu s&ouml;z&uuml;ne karşılık:</p>\n\n<p>\n	&ldquo;S&ouml;zlerini duyduk, savaşa hazır ol ve bil ki, seni ve ashabını &ouml;ld&uuml;receğiz! Bizim vaadimiz yarın sabahtır.&rdquo; dediler.</p>\n\n<p>\n	Hz. Ali (a.s) da onlara cevaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yazıklar olsun size, beni ordunuzun &ccedil;ok olmasıyla mı tehdit ediyorsunuz? Bilin ki, biz Allah&rsquo;tan, meleklerden ve M&uuml;sl&uuml;manlardan sizin aleyhinize yardım alacağız. Y&uuml;ce Allah&rsquo;ın g&uuml;c&uuml;nden başka bir g&uuml;&ccedil; ve kudret yoktur.&rdquo;</em></p>\n\n<p>\n	D&uuml;şman geri d&ouml;n&uuml;p mevzisini pekiştirdi. Hz. Ali (a.s) da d&ouml;n&uuml;p savaşa hazırlanmaya koyuldu. Hz. Ali (a.s) M&uuml;sl&uuml;manlara, gece vakti bineklerinin te&ccedil;hizatlarını hazırlamalarını, kuşanmalarını ve sabah erken d&uuml;şmana saldırmak i&ccedil;in hazır bir vaziyette beklemelerini emretti.</p>\n\n<p>\n	Şafak s&ouml;kt&uuml;ğ&uuml;nde Ali (a.s) ordusuyla birlikte namaz sonrası d&uuml;şmana saldırıya ge&ccedil;ti. D&uuml;şman &ouml;yle gafil avlandı ki, nereden saldırıya uğradıklarını bile anlayamadılar. İsl&acirc;m ordusunun takviye birlikleri savaş alanına ulaşmadan, d&uuml;şmanın bir &ccedil;oğu &ouml;ld&uuml;r&uuml;l&uuml;p esir alındı ve malları ise M&uuml;sl&uuml;manların eline ge&ccedil;ti.</p>\n\n<p>\n	Cebrail-i Emin, Hz. Ali ve İsl&acirc;m ordusunun muzaffer olduğunu Hz. Peygambere haber verdi. Resulullah (s.a.a) minbere &ccedil;ıkıp Allah&rsquo;a hamd ettikten sonra, M&uuml;sl&uuml;manların d&uuml;şmana galip geldiğini ve İsl&acirc;m ordusundan sadece iki kişinin şah&acirc;dete eriştiğini halka duyurdu.</p>\n\n<p>\n	Daha sonra Peygamber (s.a.a) ve ashabı Medine&rsquo;den &ccedil;ıkıp Hz. Ali&rsquo;yi karşılamaya koştular. Medine&rsquo;ye bir fersah uzaklıkta Hz. Ali&rsquo;nin ordusuyla karşılaşıp onlara &lsquo;hoş geldiniz&rsquo; dediler. Hz. Ali (a.s) Peygamber (s.a.a)&rsquo;i g&ouml;r&uuml;nce bineğinden aşağı indi; Peygamber (s.a.a) de bineğinden aşağı inip Hz. Ali&rsquo;nin alnından &ouml;pt&uuml;. İsl&acirc;m ordusunu karşılamaya gelen M&uuml;sl&uuml;manlar da Hz. Peygamber gibi, Hz. Ali&rsquo;yi kutlayıp bu fethi tebrik ettiler; d&uuml;şmandan elde edilen bolca ganimeti ve esirleri g&ouml;rerek daha &ccedil;ok sevindiler.</p>\n\n<p>\n	Bu esnada Cebrail-i Emin g&ouml;k y&uuml;z&uuml;nden inerek, bu zaferden dolayı &ldquo;&Acirc;diy&acirc;t&rdquo; suresini Resulullah&rsquo;a indirdi:</p>\n\n<p>\n	&ldquo;Soluk soluğa koşan atlara and olsun, (tırnaklarıyla) ateş &ccedil;akıp sa&ccedil;anlara, sabah vakti baskın yapanlara, derken orada tozu dumana katanlara, (d&uuml;şman) topluluğunun orta yerine kadar dalanlara...&rdquo;</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in g&ouml;zlerinden sevin&ccedil; g&ouml;zyaşları boşanırken, o meşhur s&ouml;z&uuml; Hz. Ali&rsquo;ye buyurdular:</p>\n\n<p>\n	<em>&ldquo;Eğer &uuml;mmetimden bir grubun, Hıristiyanların Hz. İsa hakkında dedikleri s&ouml;z&uuml; senin hakkında s&ouml;ylemesinden korkmasaydım, senin hakkında &ouml;yle bir s&ouml;z s&ouml;ylerdim ki, her nereden ge&ccedil;seydin ayağının altındaki toprağı g&ouml;t&uuml;r&uuml;r onunla teberr&uuml;k ederlerdi!&rdquo;</em> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<h2>\n	Resulullah&rsquo;tan Duymamış İsem Dilsiz Olayım!</h2>\n\n<p>\n	Ebu M&uuml;slim ş&ouml;yle diyor:</p>\n\n<p>\n	Bir g&uuml;n ben, Hasan-ı Basri ve Enes bin Malik, birlikte &Uuml;mm&uuml; Seleme&rsquo;nin (Peygamberin zevcesi) evine gittik. Enes evin kapısı &ouml;n&uuml;nde oturdu; ve i&ccedil;eri girmedi. Ama benle Hasan-ı Basri i&ccedil;eriye ge&ccedil;tik. Hasan-ı Basri &Uuml;mm&uuml; Seleme&rsquo;ye sel&acirc;m verdi; o da&nbsp; sel&acirc;mın cevabını verdi.</p>\n\n<p>\n	Daha sonra &Uuml;mm&uuml; Seleme: &ldquo;Evladım sen kimsin?&rdquo; diye sorunca;</p>\n\n<p>\n	&ldquo;Ben Hasan-ı Basri&rsquo;yim&rdquo; dedi.</p>\n\n<p>\n	&Uuml;mm&uuml; Seleme: &ldquo;Ne istiyorsun?&rdquo;</p>\n\n<p>\n	Hasan-ı Basri: &ldquo;Senden, Resulullah (s.a.a)&rsquo;in Ali bin Ebu Talib hakkındaki hadisini &ouml;ğrenmeye geldim&rdquo; dedi.</p>\n\n<p>\n	&Uuml;mm&uuml; Seleme: &ldquo;Allah&rsquo;a and olsun ki, şu iki kulağımla Peygamber&rsquo;den duyduğum bir hadisi sana s&ouml;yleyeceğim; eğer yalan s&ouml;ylemiş olursam sağır olayım! Bu iki g&ouml;z&uuml;mle g&ouml;rd&uuml;m; g&ouml;rmemiş isem k&ouml;r olayım! Kalbime yerleştirmişim, eğer buna tanıklık etmese, Allah kalbimi m&uuml;h&uuml;rlesin! Eğer Resulullah (s.a.a)&rsquo;den duymamış isem dilsiz olayım. Resulullah (s.a.a) Ali bin Ebu Talib&rsquo;e ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ya Ali! Kim kıyamet g&uuml;n&uuml; Allah&rsquo;ın huzurunda hazır olduğu g&uuml;n senin velayetini inkar ederse, m&uuml;şrik ve puta tapanların safında yer almış olacaktır.&rdquo;</em></p>\n\n<p>\n	Hasan-ı Basri bu hadisi duyunca ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;All&acirc;h-u Ekber, tanıklık ediyorum ki, ger&ccedil;ekten Ali bin Ebu Talib benim ve b&uuml;t&uuml;n m&uuml;minlerin mevlasıdır.&rdquo;</p>\n\n<p>\n	&Uuml;mm&uuml; Seleme&rsquo;nin evinden dışarı &ccedil;ıktığımızda, Enes bin Malik, Hasan-ı Basri&rsquo;ye: &ldquo;Neden tekbir getirdin?&rdquo; diye sordu. O da sebebini ona a&ccedil;ıkladı. Bunun &uuml;zerine Peygamber&rsquo;in hizmet&ccedil;isi Enes bin Malik ş&ouml;yle dedi: &ldquo;Bu Hadisi, Resulullah (s.a.a) &uuml;&ccedil; d&ouml;rt defa buyurmuştur.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Hz. Ali (a.s) ve Betyt-&uuml;l Mal</h2>\n\n<p>\n	Zazan ş&ouml;yle naklediyor:</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın hilafeti d&ouml;neminde Beyt-&uuml;l Mal&rsquo;a ait bir &ccedil;ok mal Kufe&rsquo;ye geliyordu. Hz. Ali (a.s)&rsquo;ın hizmet&ccedil;isi Kanber, Beyt-&uuml;l Mal&rsquo;dan bir ka&ccedil; altın ve g&uuml;m&uuml;ş kap İmam (a.s)&rsquo;ın huzuruna getirip ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;B&uuml;t&uuml;n ganimetleri taksim ettin, ama kendin i&ccedil;in hi&ccedil;bir şey g&ouml;t&uuml;rmedin! Bundan dolayı ben bu kapları senin i&ccedil;in ayırdım.&rdquo;</p>\n\n<p>\n	İmam Ali (a.s) bu s&ouml;z&uuml; ondan duyunca kılıcını &ccedil;ekip ş&ouml;yle buyurdu:<em> &ldquo;Vay h&acirc;line! Evime ateş getirmek mi istiyorsun!&rdquo;</em></p>\n\n<p>\n	Daha sonra İmam (a.s) o kapları par&ccedil;a-par&ccedil;a edip, şehrin y&ouml;neticilerini &ccedil;ağırarak, halkın arasında eşit bir şekilde b&ouml;lmeleri i&ccedil;in kendilerine verdi.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	Hz. Ali ve &Ouml;ks&uuml;zler</h2>\n\n<p>\n	Bir g&uuml;n Hz. Ali (a.s), omzunda su kırbasıyla giden bir kadını g&ouml;rd&uuml;. Ona acıdığından, su kırbasını alıp kadının evine kadar g&ouml;t&uuml;rd&uuml;. Sonra durumunun nasıl olduğunu sordu. Kadın ş&ouml;yle dedi: &ldquo;Ali bin Ebi Talib, eşimi memuriyete g&ouml;nderdi; o da o memuriyette &ouml;ld&uuml;r&uuml;ld&uuml;; şimdi bir ka&ccedil; yetim &ccedil;ocukla kala kaldım; onları ge&ccedil;indirmeye de g&uuml;c&uuml;m yok. İhtiya&ccedil;tan dolayı halka hizmet&ccedil;ilik etmek mecburiyetindeyim.&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s) bu s&ouml;zleri dinledikten sonra evine d&ouml;nd&uuml; ve o geceyi sabaha kadar huzursuz bir şekilde ge&ccedil;irdi. Sabahleyin, i&ccedil;i yiyecekle dolu bir sepetle, kadının evine doğru hareket etti. Bu esnada bazıları, Hz. Ali (a.s)&rsquo;a: &lsquo;Sepeti verin biz g&ouml;t&uuml;relim&rsquo; diyorlardı. Ama Hz. Ali (a.s) onlara cevaben; <em>&ldquo;Kıyamet g&uuml;n&uuml; benim amellerimi kim omuzlanacak?&rdquo;</em> diye buyuruyordu.</p>\n\n<p>\n	Nihayet o kadının evine varıp, kapıyı &ccedil;aldı.</p>\n\n<p>\n	Kadın:&nbsp; Kim o ?</p>\n\n<p>\n	Hz. Ali:&nbsp; <em>&ldquo;D&uuml;n sana yardım edip su kırbasını evinize getiren kimseyim, &ccedil;ocuklarına yiyecek getirdim, kapıyı a&ccedil;!&rdquo;</em></p>\n\n<p>\n	Kadın kapıyı a&ccedil;ıp ş&ouml;yle dedi:</p>\n\n<p>\n	Allah senden razı olsun, benimle Ali bin Ebu Talib arasında Allah h&uuml;kmetsin.</p>\n\n<p>\n	Hz. Ali (a.s) i&ccedil;eri girip kadına ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Ekmek mi yapıyorsun yoksa &ccedil;ocuklara mı bakıyorsun?&rdquo;</em></p>\n\n<p>\n	Kadın: Ben ekmeği daha g&uuml;zel yaparım, sen &ccedil;ocuklara bak!</p>\n\n<p>\n	Kadın hamur yaptı; Hz. Ali (a.s) da yanında getirdiği eti kebap yapıp, hurmayla &ccedil;ocuklara yediriyordu. Adeta baba sevgisi ve şefkatiyle lokmaları &ccedil;ocukların ağzına bırakırken her defasında; <em>&ldquo;Evlatlarım! Eğer Ali sizin hakkınızda kusur etmişse onu hel&acirc;l edin&rdquo;</em> buyuruyordu.</p>\n\n<p>\n	Hamur hazır olunca Hz. Ali (a.s) tandırı yakıp y&uuml;z&uuml;n&uuml; ateşe yaklaştırarak ş&ouml;yle diyordu: <em>&ldquo;Ey Ali! Ateşin tadını (yakıcılığını) tat! İşte bu, &ouml;ks&uuml;z &ccedil;ocuk ve dul kadınların durumundan habersiz olan kimsenin cezasıdır.&rdquo;</em></p>\n\n<p>\n	Komşunun hanımı tesad&uuml;fen Hz. Ali&rsquo;yi g&ouml;r&uuml;p tanıdı; işte bundan dolayı aceleyle ev sahibi kadının yanına gidip ş&ouml;yle dedi: &ldquo;Yazıklar olsun sana! Bu şahıs, M&uuml;sl&uuml;manların &ouml;nderi ve bu &uuml;lkenin y&ouml;neticisi Ali bin Ebu Talip&rsquo;tir.&rdquo;</p>\n\n<p>\n	Kadıncağız dediği s&ouml;zlerden utan&ccedil; duyarak, aceleyle Hz. Ali&rsquo;nin yanına gelip; &ldquo;Ey Emir-el Mu&rsquo;minin! Sana karşı mahcubum, beni affet&rdquo; dedi.</p>\n\n<p>\n	Hz. Ali (a.s) da cevaben; <em>&ldquo;Senin ve &ccedil;ocuklarının hakkında kusur ettiğimden dolayı, ben sana karşı mahcubum!&rdquo;&nbsp; </em>buyurdular.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	&Ouml;mer Hz. Ali&rsquo;den Bahsediyor</h2>\n\n<p>\n	Ebu Vail ş&ouml;yle diyor:</p>\n\n<p>\n	Bir g&uuml;n &Ouml;mer bin Hattab bana; &ldquo;Yakına gel de Ali&rsquo;nin şecaat ve yiğitliğini sana anlatayım&rdquo; dedi. Yanına yaklaşınca ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Uhud savaşında ka&ccedil;mamak i&ccedil;in Peygamberle ahitleşmiştik; ka&ccedil;an doğru yoldan sapmış, &ouml;len ise şehit ve Peygamber de şehit olanın ailesinin sorumlusu ve himayecisi olacaktı. Savaş zamanı aniden, her biri y&uuml;z savaş&ccedil;ıya bedel olan y&uuml;z şecaatli komutan, grup-grup bize saldırdılar; &ouml;yle ki artık biz savaş g&uuml;c&uuml;n&uuml; kaybettik, perişan bir vaziyette savaş alanından ka&ccedil;tık. Bu sırada Ali&rsquo;yi g&ouml;rd&uuml;m, g&uuml;&ccedil;l&uuml; bir aslan gibi yerden biraz kum g&ouml;t&uuml;r&uuml;p y&uuml;z&uuml;m&uuml;ze serpti ve ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Y&uuml;z&uuml;n&uuml;z &ccedil;irkin ve kara olsun! Nereye ka&ccedil;ıyorsunuz?&rdquo;</em></p>\n\n<p>\n	Bu s&ouml;zlere rağmen savaş meydanına d&ouml;nmedik; bu defa bize saldırdı; elindeki kılı&ccedil;tan kan damlıyordu; ş&ouml;yle feryat etti: <em>&ldquo;Siz biat edip biatinizi bozdunuz. Allah&rsquo;a and olsun ki, sizler &ouml;ld&uuml;r&uuml;lmeye kafirlerden daha layıksınız.&rdquo;</em></p>\n\n<p>\n	Ali&rsquo;nin g&ouml;zlerine baktım; sanki iki zeytin meşalesi gibi ateş sa&ccedil;ıyordu; veya kanla dolu iki k&acirc;se gibiydi. Bize saldırdığı takdirde hepimizi &ouml;ld&uuml;receğine yakin ettim. Bundan dolayı ben herkesten daha &ouml;nce ona doğru koşup ş&ouml;yle dedim: &ldquo;Ey Eb-el Hasan! Allah aşkına! Allah aşkına! Araplar savaşta bazen ka&ccedil;ıyor, bazen de saldırıyorlar ve yeni saldırı ka&ccedil;manın hasarını telafi ediyor.&rdquo;</p>\n\n<p>\n	Bu s&ouml;z&uuml;m &uuml;zerine g&uuml;ya kendisini kontrol etti, y&uuml;z&uuml;n&uuml; bizden &ccedil;evirdi. O zamandan beri, Ali&rsquo;nin kalbime işleyen o g&uuml;nk&uuml; heybetinin korkusunu asla unutamadım!&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Hz. Ali&rsquo;nin Hz. Fatıma&rsquo;yı İstemesi</h2>\n\n<p>\n	Zehhak bin Mezahim, Hz. Ali&rsquo;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	Ashaptan bazıları benim yanıma gelerek ş&ouml;yle dediler:</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in huzuruna varıp Fatıma hakkında konuşur musun?...</p>\n\n<p>\n	Ben Peygamber (s.a.a)&rsquo;in huzuruna gittim; beni g&ouml;rd&uuml;klerinde g&uuml;l&uuml;mseyip ş&ouml;yle buyurdular: <em>&ldquo;Buyur ya Ebe&rsquo;l Hasan! Ne istiyorsun?&rdquo;</em></p>\n\n<p>\n	Ben akrabalığımızdan, ilk M&uuml;sl&uuml;man olmamdan ve yanında yer aldığım savaşlardan s&ouml;z ettim.</p>\n\n<p>\n	Resulullah (s.a.a) buyurdular ki: <em>&ldquo;Doğru s&ouml;yledin; s&ouml;ylediğinden bile daha &uuml;st&uuml;ns&uuml;n.&rdquo;</em></p>\n\n<p>\n	Bunun &uuml;zerine: &ldquo;Ya Resulullah! Fatıma&rsquo;nın bana eş olmasını kabul ediyor musunuz?&rdquo; diye arz etim.</p>\n\n<p>\n	Resulullah (s.a.a) buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Ya Ali! Senden &ouml;nce de Fatıma&rsquo;yı istemeğe geldiler; mevzuu Fatıma&rsquo;ya s&ouml;ylediğimde razı olmadığı y&uuml;z&uuml;nden okunuyordu. Şimdi sen burada bekle, ben tekrar d&ouml;neceğim.&rdquo;</em></p>\n\n<p>\n	Resulullah (s.a.a) Fatıma&rsquo;nın yanına gitti. Fatıma (babasını g&ouml;r&uuml;nce) hemen yerinden kalkıp Hazret&rsquo;in abasını omzundan aldı; ayakkabısını &ccedil;ıkardı; ayaklarını yıkamak i&ccedil;in su getirdi; ve ayaklarını yıkadıktan sonra ge&ccedil;ip kendi yerinde oturdu.</p>\n\n<p>\n	Sonra Resulullah (s.a.a) ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ali bin Ebu Talib &ouml;yle bir kimsedir ki, sen onun akrabalık, fazilet ve İsl&acirc;miyetinden iyice haberdarsın; ben de Allah&rsquo;tan istemiştim ki, seni b&ouml;yle biriyle evlendireyim; şimdi o seni istemek i&ccedil;in gelmiştir.&rdquo;</em></p>\n\n<p>\n	Bu esnada Fatıma susmuş ve y&uuml;z&uuml;n&uuml; geri &ccedil;evirmemişti. Resulullah (s.a.a) Fatıma&rsquo;nın y&uuml;z&uuml;nde herhangi bir isteksizlik eseri olmadığını g&ouml;r&uuml;nce yerinden kalkıp: <em>&ldquo;Allah-u Ekber! Fatıma&rsquo;nın susması, onun razı olduğunun nişanesidir.&rdquo;</em> buyurdular.</p>\n\n<p>\n	Sonra Cebrail Resulullah&rsquo;a nazil olup ş&ouml;yle dedi: <em>&ldquo;Ey Muhammed! Fatıma&rsquo;yı Ali&rsquo;yle nikahla! Allah Teala, Fatıma&rsquo;yı Ali i&ccedil;in, Ali&rsquo;yi de Fatıma i&ccedil;in beğenmiştir.&rdquo;</em></p>\n\n<p>\n	İşte b&ouml;ylece Peygamber (s.a.a) Fatıma&rsquo;yı benimle evlendirdi. Sonra Resulullah (s.a.a) benim yanıma gelip elimi tutarak ş&ouml;yle buyurdular: <em>&ldquo;Allah&rsquo;ın adıyla kalk ve ş&ouml;yle de: &ldquo;Ala bereketin ve maşaallah&rsquo;u, la havle illa billahi tevekkeltu aleyhi&rdquo;</em></p>\n\n<p>\n	<em>(Bereket &uuml;zere, Allah&rsquo;ın isteği &uuml;zerine, g&uuml;&ccedil;ler ancak Allah iledir, Allah&rsquo;a tevekk&uuml;l ettim.) </em>Sonra beni Fatıma&rsquo;nın yanına g&ouml;t&uuml;r&uuml;p ş&ouml;yle dediler:<em> &ldquo;Allah&rsquo;ım! Bu ikisi, yarattıklarının benim yanımda en sevgili olanlarıdır; onları sev; evlatlarını &ccedil;ok bereketli kıl; kendi tarafından onlara bir muhafız kıl; ben onların her ikisini ve evlatlarını kovulmuş şeytanın şerrinden sana emanet ediyorum.&rdquo;</em> <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p align=\"left\">\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Bihar&rsquo;ul - Envar, c. 41, s. 111.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p align=\"left\">\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Bihar&rsquo;ul-Envar, c.21, s.72.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p align=\"left\">\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bihar&rsquo;ul - Envar,c. 42,s. 143.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p align=\"left\">\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar&rsquo;ul-Envar, c.41,s.113.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p align=\"left\">\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bihar&rsquo;ul-Envar, c.41,s.52.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p align=\"left\">\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar&rsquo;ul-Envar, c. 20, s. 53.</p>\n\n		<p align=\"left\">\n			7- Bihar&rsquo;ul Envar, c. 43, s. 91.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p align=\"left\">\n			&nbsp;</p>\n	</div>\n</div>','İmam Ali (a.s)\'ın Hayatından Dersler','','publish','closed','open','','imam-ali-a-sin-hayatindan-dersler','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2771',0,'post','',0),(2772,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h5 style=\"text-align: right;\">\n	Ali Tarhan</h5>\n\n<h2 align=\"center\">\n	1. B&Ouml;L&Uuml;M</h2>\n\n<h2>\n	&Ouml;ns&ouml;z</h2>\n\n<p>\n	Bu b&ouml;l&uuml;mde, Allah Res&ucirc;l&uuml;&rsquo;n&uuml;n (s.a.a) vefatından sonra, Emir-&uuml;l M&uuml;minin Ali b. Ebi Talib (a.s)&rsquo;ın yaşantısının en ince aşamalarını inceleyeceğiz. Bu aşamalar, onun hayatının b&uuml;t&uuml;n boyutlarında, İsl&acirc;m &Uuml;mmeti&rsquo;nin &ouml;nderlik sorumluluğunu i&ccedil;ermektedir.</p>\n\n<p>\n	Sonradan da g&ouml;receğimiz gibi bu aşamalar, fikirsel, toplumsal ve siyasi a&ccedil;ıdan &ccedil;ok &ouml;nemli bir konuma sahiptir. İsl&acirc;m tarihi, İmam Ali (a.s)&rsquo;ın İsl&acirc;m h&uuml;k&uuml;metinin sorumluluğunu &uuml;stlendiği beş yıl zarfı i&ccedil;erisinde iki ger&ccedil;eğe şahit olmuştur:</p>\n\n<p>\n	1- İmam Ali (a.s), insanlık tarihinde &uuml;st&uuml;n siyasetinin doğurduğu y&uuml;ce değerler sayesinde, hi&ccedil;bir ifrat ve tefrite mahal bırakmaksızın ilah&icirc; kanunları b&uuml;t&uuml;n boyutlarıyla insan hayatının &ccedil;eşitli aşamalarında y&uuml;r&uuml;rl&uuml;ğe koymuştur.</p>\n\n<p>\n	2- Hz. Ali (a.s) İsl&acirc;m toplumunun karşı karşıya kaldığı bir takım siyasi &ccedil;ıkmazları ortadan kaldırmıştır. Saygı değer okuyucular, bu b&ouml;l&uuml;mde Ali (a.s)&rsquo;ın hayatında ve siyasetinde devlet teşkilatının &uuml;stlendiği ger&ccedil;ek sorumluluğu nasıl doğru yola hidayet ettiğini; ilah&icirc; ris&acirc;letin yaşantıda nasıl uygulanması ve ona amel etmenin ne &ouml;l&ccedil;&uuml;de olması gerektiğini insan ve insan şahsiyetinin yapısını ve onu korumayı nasıl hedef edindiğini okuyacaklardır.</p>\n\n<p>\n	Yine aziz okurlar bu kesitte, Ali (a.s)&rsquo;ın Kasıtin (isyancı Muaviye ve taraftarları), Marıkin (bozguncular) ve Nakisin&rsquo;lere (ahitlerini bozanlara) karşı nasıl bir siyaset izlediğini, camiaya toplumsal ad&acirc;let temellerini nasıl yerleştirdiğini; y&uuml;ce kişiliğini ve emirlerinin y&uuml;ce Allah&rsquo;ın kanunlarına ne denli bağlı olduğunu g&ouml;receklerdir. Allah-u Te&acirc;la, İsl&acirc;m &Uuml;mmeti&rsquo;ne pratik yaşantılarında Kur&rsquo;an&rsquo;ın ve Resul-i Ekrem&rsquo;in yolunda y&uuml;r&uuml;me başarısını nasip eylesin! Nitekim Ali (a.s)&rsquo;ın yaşam şekli o yolun g&ouml;stergesidir.</p>\n\n<h2>\n	İmam Ali (a.s)&rsquo;ın Hilafeti</h2>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; halife Osman b. Affan&rsquo;ın &ouml;l&uuml;m&uuml;nden sonra &uuml;mmetin b&uuml;sb&uuml;t&uuml;n İmam Ali&rsquo;ye y&ouml;neldiğini, ısrarla hilafeti kabul etmesini istediklerini; buna karşılık O Hazretin onları geri &ccedil;evirerek <em>&ldquo;Beni bırakın ve başkasına y&ouml;nelin&rdquo; </em>diye buyurduğunu g&ouml;rmekteyiz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ali (a.s), halkın Osman&rsquo;a besledikleri kin y&uuml;z&uuml;nden duygularının tahrikine kapılarak kendisine y&ouml;nelmelerini istemiyordu; onların duygusallığına alet olmaktan hoşlanmıyordu. &Uuml;mmetten bilin&ccedil;li bir şekilde, hi&ccedil; bir baskıya m&acirc;ruz kalmadan, onun imamet ve velayetine bağlanmalarını istiyordu.</p>\n\n<p>\n	Diğer taraftan Ali (a.s), makam ve mevkie aldanacak; halkın kendisine y&ouml;nelmesiyle hi&ccedil; teredd&uuml;t etmeden, anında ısrarlarını kabul edecek bir kişiliğe de sahip değildi.</p>\n\n<p>\n	D&uuml;nya malı onun g&ouml;z&uuml;nde bir sinek kanadı kadar değer taşımadığı gibi, kendisinin de buyurduğu &uuml;zere d&uuml;nya ve onda olan her şey,&nbsp; Ali&rsquo;nin g&ouml;z&uuml;nde ke&ccedil;inin aksırdığında burnundan gelen su kadar değersiz ve anlamsızdı.</p>\n\n<p>\n	Evet, hilafet ve d&uuml;nya malı, bir hakkı ihya edip b&acirc;tılı yok etmeye vesile olmadık&ccedil;a hi&ccedil;bir değer taşımazlar. Dolayısıyla İmam (a.s) halkın baskı ve ısrarı karşısında acele etmeyip onları denemeden hilafeti kabul etmedi.</p>\n\n<p>\n	O, kendi g&uuml;tt&uuml;ğ&uuml; siyasi metotları, gelecek i&ccedil;in tasarladığı planları, halkın ne derece kabulleneceğini &ouml;l&ccedil;mek istiyordu. Bir grubun değil, b&uuml;t&uuml;n halkın onu halife se&ccedil;mesine rağmen, mukaddes İsl&acirc;m devletinin başkentinin Medine-i M&uuml;nevvere olması hususundaki ısrarları karşısında İmam &ccedil;ok soğuk kanlılık g&ouml;steriyordu. Nihayet halkın ısrarı, İmam (a.s)&rsquo;ın hilafeti kabul etmesinde bir takım şartları &ouml;ng&ouml;rmesine neden oldu. Halk da o şartları kabul ederek İmam (a.s)&rsquo;a biat etti. Bu konuda İmamın ş&ouml;yle buyurduğu rivayet edilir:</p>\n\n<p>\n	<em>&ldquo;...Bilesiniz ki, &ouml;nerilerinize (her ne kadar) olumlu cevap verdiysem de kendi uygun g&ouml;rd&uuml;ğ&uuml;m d&uuml;ş&uuml;ncelere g&ouml;re davranacağım ve hi&ccedil; kimsenin ne s&ouml;z&uuml;ne, ne de kınamasına aldırış dahi etmeyeceğim!&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></em></p>\n\n<p>\n	&Uuml;mmet, &ouml;ng&ouml;r&uuml;len şartları kabul ederek İmam (a.s)&rsquo;a hemen biat elini uzattı. İmam Ali (a.s), onların isteklerini kabul ederek d&uuml;ş&uuml;nce ve amel alanındaki rehberlik sorumluluğunu kabul etti.</p>\n\n<p>\n	Bu arada, İmam (a.s)&rsquo;ın &ouml;zen g&ouml;sterdiği en &ouml;nemli şey, İsl&acirc;m toplumunda meydana gelen sapmaları yok etmek ve ilah&icirc; d&uuml;zeni yerleştirmekti. Bu y&uuml;zden belirgin ve kapsayıcı bir yol se&ccedil;meli, valilerini de aynı yolu takip etmeye y&ouml;nlendirmeliydi.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın h&uuml;k&uuml;met metotlarını uygulamada karşılaştığı zorlukları ş&ouml;yle sıralamamız m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<h2>\n	1- Siyasi Konum</h2>\n\n<p>\n	İmam Ali (a.s), bir beyanında İsl&acirc;m &uuml;mmetinin işlerini &uuml;stlenen devlet adamlarının &ouml;zelliklerini ve sahip olmaları gereken şartları ş&ouml;yle niteliyor:</p>\n\n<p>\n	<em>&ldquo;...Ş&uuml;phesiz; tek d&uuml;ş&uuml;ncesi M&uuml;sl&uuml;manların malını yağmalamak olan cimri birinin n&acirc;musa, kana, mala, İsl&acirc;m h&uuml;k&uuml;mlerine ve M&uuml;sl&uuml;manların &ouml;nderliğine h&acirc;kim olması reva değildir. Aynı şekilde cahilliğiyle halkı saptıran cahilin, sitemiyle halktan uzaklaşan cefak&acirc;rın, bir grubu destekleyip diğer bir grubu g&ouml;z ardı eden zalimin, h&uuml;k&uuml;m vermede r&uuml;şvet alarak hukuku yok eden birinin ve s&uuml;nneti tatil ederek &uuml;mmetin yok olmasına neden olan bir kimsenin h&acirc;kim olması da yakışır bir iş değildir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong>[3]</strong></a></em></p>\n\n<p>\n	İsl&acirc;m Dini&rsquo;nin, devlet adamları i&ccedil;in a&ccedil;ıkladığı bu temel şartlar ışığında İmam Ali (a.s), -bazı tarih&ccedil;ilerin nakline g&ouml;re- o g&uuml;nk&uuml; İsl&acirc;m devletinde &ccedil;alışan bazı memurlara ihtiya&ccedil; olmadığı kanısına varmıştı. H&acirc;l b&ouml;yleyken İmam (a.s) anlaşıp onları iş başında bıraksaydı, İsl&acirc;m toplumu i&ccedil;in Muhammed&icirc; dinin ger&ccedil;ek kimliğini tanımak imk&acirc;nsız olacaktı.</p>\n\n<h3>\n	2- İktisadi Konum</h3>\n\n<p>\n	İmam (a.s) siyasi ve idari durumu d&uuml;zeltmek i&ccedil;in uğraştığı kadar, iktisadi durumu d&uuml;zeltmek i&ccedil;in de bir o kadar &ccedil;aba g&ouml;stermişti. Halifeliğinin ilk g&uuml;nlerinde Beyt-ul Malın taksiminde kendinden &ouml;nceki halifelerin uygulamalarını iptal ederek Allah Resul&uuml;&rsquo;n&uuml;n taksim sistemi olan ad&acirc;let ve eşitlik yolunu se&ccedil;ti. B&ouml;ylece Ali (a.s), Beyt-ul Malı taksim etmede halk arasındaki sınıflandırmayı kaldırdı.</p>\n\n<p>\n	Takvalı olmak, İsl&acirc;m&icirc; ge&ccedil;mişi iyi olmak, Allah yolunda cihad etmek ve Resul-u Ekrem (s.a.a)&rsquo;in sahabesi olma saadetine nail olmak, maddi bir ayrıcalık teşkil etmez. Bu vasıflar, uhrevi sevap unsurları olup m&uuml;kafatı Allah&rsquo;a aittir. İnsanlar, m&acirc;li, hukuk, g&ouml;rev ve İsl&acirc;m&icirc; farizeler a&ccedil;ısından İsl&acirc;m dininde eşittirler, kimsenin&nbsp; kimseye bir &uuml;st&uuml;nl&uuml;ğ&uuml; ve ayrıcalığı yoktur.</p>\n\n<p>\n	İmam Ali (a.s), bu konuyu ş&ouml;yle a&ccedil;ıklamaktadır:</p>\n\n<p>\n	<em>&ldquo;Bilesiniz ki, Peygamber (s.a.a)&rsquo;in sahabesinden olması hasebiyle kendisini başkalarından &uuml;st&uuml;n g&ouml;ren her muhacir ve Ensar, ger&ccedil;ek &uuml;st&uuml;nl&uuml;ğ&uuml;n yarın Allah katında olacağını ve m&uuml;k&acirc;fatı da O&rsquo;nun vereceğini bilmelidir. Allah&rsquo;a ve Resul&uuml;&rsquo;ne lebbeyk diyen, bizim risaletimizi tasdik edip dinimizi kabul eden, bizim kıblemize doğru namaz kılan herkesin İsl&acirc;m&icirc; hukuk ve sınırlarına karşı bir hakkı vardır. Sizler Allah&rsquo;ın kullarısınız ve aranızda eşit bir şekilde paylaştırılan mal ise yalnız Allah&rsquo;ındır. Kimsenin kimseye bir &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Yarın, Allah katında en iyi m&uuml;k&acirc;fatlar ve sevaplar ise dindarlar i&ccedil;in olacaktır. Allah d&uuml;nyayı muttakiler i&ccedil;in m&uuml;k&acirc;fat kılmamıştır. Allah katında olan şeyler, iyi insanlar i&ccedil;in daha iyidir.&rdquo; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Ali (a.s) b&ouml;ylece, İsl&acirc;m&icirc; ad&acirc;let kavramına tam anlamıyla uyarak kimseye doğal hakkını paylaştırmada hi&ccedil;bir surette ayrıcalık tanımayacağını g&ouml;zler &ouml;n&uuml;ne seriyordu.</p>\n\n<p>\n	Bunlar, İmam (a.s)&rsquo;ın İsl&acirc;m&icirc; hayatının &ccedil;eşitli boyutlarında mal, h&uuml;k&uuml;met, idare ve diğer konularda insanları y&ouml;nlendirdiği amel&icirc; ve d&uuml;zenleyici metotlarından &ouml;rneklerdir.</p>\n\n<h3>\n	Islahat Metodu</h3>\n\n<p>\n	İmam Ali (a.s) genel ıslah metodunu uyguladı. En b&uuml;y&uuml;k tevecc&uuml;h&uuml; idari, iktisadi ve hukuki işleri ıslah etme doğrultusunda idi.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k ıslahat&ccedil;ı girişimde &uuml;mmet, rehberliğini Emir-&uuml;l M&uuml;minin Ali (a.s)&rsquo;ın &uuml;stlendiği yeni gidişatlarında bir &ccedil;ok değerli şeyler kazandı. Bunların bazıları aşağıda a&ccedil;ıklanmaktadır:</p>\n\n<p>\n	1- Ali (a.s) İsl&acirc;m &Uuml;mmeti&rsquo;nin işlerini idare etmek i&ccedil;in ruhsal, fikirsel ve sorumluluk kabul etme y&ouml;n&uuml;nde Osman b. Huneyf, Muhammed b. Ebu Bekir ve Malik-i Eşter gibi se&ccedil;kin ve &ouml;rnek sayılan devlet adamlarından yardım aldı. İmam (a.s) bu &ouml;rnek şahıslara d&uuml;ş&uuml;nce, amel ve idarecilik y&ouml;n&uuml;nden uygun kabul edilecek d&uuml;zeyde olmalarına rağmen, pratik yaşantılarında destek almaları i&ccedil;in onlara aydınlatıcı &ouml;ğ&uuml;tleriyle g&uuml;&ccedil; kazandırdı. Halk ve halkın idare işlerini y&uuml;r&uuml;ten kişilerin ilişkilerini daha fazla g&uuml;&ccedil;lendirmeye ve genişletmeye dikkat &ccedil;ekti.</p>\n\n<p>\n	Ali (a.s) valilerini Allah kullarına karşı iyi niyetliliğe, yumuşaklığa, ad&acirc;leti yaymaya, şefkatli olmaya ve genelde makam sahiplerinin yakalandığı gururlanma hissine kapılmamaları i&ccedil;in uyarıyor, halk arasında etkin bir role sahip oldukları i&ccedil;in İsl&acirc;m&icirc; ad&acirc;let &ccedil;izgisinden şaşmamaları, halk arasında ad&acirc;leti yaymaya ve hakkı uygulamaya yardımcı olacak diğer g&ouml;revler konusunda onlara yardımcı olmaları i&ccedil;in nasihatlerde bulunuyordu.</p>\n\n<h3>\n	Bu Konuda Zikredilen Nasihatlerden Bazı &Ouml;rnekler</h3>\n\n<p>\n	<em>&ldquo;...Halka karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml; ol, şefkatli ve g&uuml;ler y&uuml;zle onları karşıla, halkın &ouml;nde gelenlerinin ad&acirc;letsizliğe heveslenmemeleri ve mustazafların da ad&acirc;letinden &uuml;mitsiz olmamaları i&ccedil;in herkese aynı g&ouml;zle bak; zira Allah-u Te&acirc;la, k&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k, gizli ve a&ccedil;ık t&uuml;m yaptıklarınıza karşı sizleri sorguya &ccedil;ekecektir. O h&acirc;lde sizi azaplandırması (daha &ouml;nce) sizlerin zalim olmanızdan kaynaklanmaktadır ve eğer affederse bu da onun b&uuml;y&uuml;kl&uuml;ğ&uuml;ndendir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong>[5]</strong></a></em></p>\n\n<p>\n	<em>&ldquo;Halkla diyalogun ve sabrın, b&uuml;t&uuml;n herkese karşı kapsayıcı olmalıdır. Gazaptan ka&ccedil;ın ki, o şeytanın sıfatıdır; ve bilesin ki, seni Allah&rsquo;a yaklaştıran her şey ateşten uzaklaştırır; ve seni Allah&rsquo;tan uzaklaştıran her şey ateşe yaklaştırır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a></em></p>\n\n<p>\n	Bu &ouml;ğ&uuml;tler, İmam (a.s)&rsquo;ın, amel etmeleri i&ccedil;in valilerine ettiği nasihatlerinden kesitlerdir.</p>\n\n<p>\n	İmam Ali (a.s), kişileri se&ccedil;mede liyakat fakt&ouml;rlerine karşı son derece duyarlı olmasıyla birlikte onların halk arasında İsl&acirc;m&icirc; ad&acirc;let kurallarını ne &ouml;l&ccedil;&uuml;de uygulamalarını kontrol altına almak maksadıyla da gizli denetleyiciler se&ccedil;iyor ve b&ouml;ylece de onları tam bir kontrol mekanizması altına alıyordu. Ne zaman onlarda bir hata ya da kusur g&ouml;r&uuml;lse, yapıcı &ouml;ğ&uuml;tleriyle veya tehdit yoluyla onları uyarıyor, gerektiğinde de hata yapanı g&ouml;revden alıyor ve gereken cezayı vermekten &ccedil;ekinmiyordu. İmam (a.s)&rsquo;ın bu uygulamalarından bazı &ouml;rnekler aşağıda sıralanmıştır:</p>\n\n<p>\n	İmam (a.s)&rsquo;a Basra valisi Osman b. Huneyf&rsquo;in, şehrin zenginlerinden birinin d&uuml;zenlediği ve fakirlerin katılmadığı bir ziyafete katıldığı haberi verildiğinde İmam, bu gibi davetlere katılmanın onu ad&acirc;let &ccedil;izgisinden saptıracağı veya onun yanlış bir metodu takip ederek &uuml;mmete zulmedeceği endişesine kapıldı. Dolayısıyla ona bir mektup yazdı. Mektubun bir b&ouml;l&uuml;m&uuml;nde ona hitaben ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	<em>&ldquo;Ey Huneyf oğlu! Basra gen&ccedil;lerinden birinin seni bir ziyafete davet ettiğini, senin de aceleyle oraya gittiğini, t&uuml;rl&uuml;-t&uuml;rl&uuml; yemeklerin ve &ccedil;eşit-&ccedil;eşit k&acirc;selerin senin i&ccedil;in hazırlandığı haberini aldım. Fakirlerin mahrum olduğu, zenginlerinse yararlandığı b&ouml;yle bir sofraya oturmayı kabul edeceğini sanmazdım doğrusu. Şimdi ise b&ouml;yle bir ziyafetten yararlanmak istiyorsun. Helal olduğunda ş&uuml;phe ettiğin yiyeceklerden uzak dur ve temizliğine emin olduğun nimetlerden faydalan!</em></p>\n\n<p>\n	<em>Bilesin ki, her me&rsquo;mumun (takip&ccedil;inin) uymak zorunda olduğu ve ilim ışığından aydınlanacağı bir imamı vardır. Yine bilesin ki, imamınız kendi d&uuml;nyasında iki hurma tanesiyle yetinip lezzetli ve &ccedil;eşit-&ccedil;eşit yiyeceklerden sadece arpadan yapılmış kuru ekmeğe kanaat etmiştir. Sizler benim gibi yaşayamazsınız. Ancak, k&ouml;t&uuml;l&uuml;klerden uzak durup metin olmaya gayret ederseniz, iffetinizle bana yardımcı olabilirsiniz.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></em></p>\n\n<p>\n	Yine İmam (a.s), Maskalat-uş Şeybani ve Erdeşir Harra adlı temsilcilerine azarlayıcı ve tehdit edici bir dille ş&ouml;yle bir mektup yazmıştı:</p>\n\n<p>\n	<em>&ldquo;M&uuml;rtekip olduğun(uz) bir işin haberi bana ulaştı. Eğer b&ouml;yle bir iş yapmış isen(iz) Allah&rsquo;ı gazaplandırmış, İmamına da karşı &ccedil;ıkmış olmuşsun(uz). Kılı&ccedil;larla, bineklerle ve uğruna kanlar d&ouml;k&uuml;lerek kazanılan M&uuml;sl&uuml;manların mallarını akrabaların(ız) arasında nasıl paylaştırabilirsin(iz)?</em></p>\n\n<p>\n	<em>Tohumu yarıp canları yaratan Allah&rsquo;a and olsun ki, b&ouml;yle bir işe du&ccedil;ar olmuş isen(iz) yanımda pek hakir ve aşağılık biri olmuşsun(uz). Artık g&ouml;z&uuml;mde hi&ccedil;bir değerin(iz) kalmaz. O h&acirc;lde Rabb&rsquo;inin hakkına karşı saygısızlık yapıp d&uuml;nyanı(zı) da dinini(zi) yok ederek d&uuml;zeltmeye &ccedil;alışma(yın). Aksi takdirde ziyank&acirc;rlardan olursun(uz)!&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	Temsilcilerden birine yazmış olduğu başka bir mektupta da Allah&rsquo;a hamd ve senadan sonra ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Hakkında bana bir haber ulaştı. Eğer doğruysa Allah&rsquo;ı gazaplandırmış, İmamına itaatsizlik ve emanete de hıyanet etmiş olursun. Yeri harabeye &ccedil;evirdiğini, ayağının altında olan her şeyde tasarruf ettiğini ve elinde olan her şeyi yediğini duydum. &Ouml;yleyse bana olan hesap defterini kapat ve bilesin ki Allah&rsquo;ın hesabı halkın hesabından daha b&uuml;y&uuml;kt&uuml;r...&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a></em></p>\n\n<p>\n	İmam (a.s) valilerine aydınlatıcı &ouml;ğ&uuml;tleriyle yol g&ouml;sterdiği gibi, h&uuml;k&uuml;metin tehlikesini vurguluyor, ordu komutanlarını da İsl&acirc;m nizamının yolunda gitmeye davet ediyor ve gereken talimatlarıyla vazifelerini gerektiği şekilde ifa etmeye &ouml;zen g&ouml;stermelerini istiyordu.</p>\n\n<p>\n	İmam Ali (a.s) onları zulmetmekten men ediyor, savaşın onlar tarafından başlatılmamasını istiyor ve sabırla kuşanıp hazır olmalarının daha uygun olduğunu buyuruyordu. Ayrıca &ccedil;atışma anında derhal savaşa başlamamalarını, aksine savunmaya ge&ccedil;melerini, saldırı anında ise tam bir yiğitlikle karşılık vermelerini, d&uuml;şmana galip geldiklerinde savaştan ka&ccedil;an d&uuml;şman askerlerini zaferin vermiş olduğu gururla takip etmemelerini, savunma silahları olmayanlara saldırmamalarını emrediyordu. Nitekim, yaralıları &ouml;ld&uuml;rmeyi reva g&ouml;rm&uuml;yor; kadınlara karşı da k&ouml;t&uuml; s&ouml;zler s&ouml;ylemeleri durumunda bile iyi davranmalarını, &ccedil;irkin bir harekette bulunmamalarını nasihat ediyordu.</p>\n\n<h3>\n	İmam (a.s)&rsquo;ın Bazı Nasihatleri</h3>\n\n<p>\n	<em>&ldquo;...D&uuml;şman savaşı başlatmadan &ouml;nce sizler savaşa başlamayın. Zira Allah&rsquo;a ş&uuml;k&uuml;rler olsun ki, sizler d&uuml;şmanla savaşmaya karşı yeterli bir gerek&ccedil;eye sahipsiniz. Onların savaşı başlatmasını beklerseniz elinizde tekrar başka bir gerek&ccedil;e daha olacaktır. Allah&rsquo;ın izniyle d&uuml;şman ordusu yenilgiye uğradığında acizlere saldırıp savaştan ka&ccedil;anları da &ouml;ld&uuml;rmeyin. Yaralılara saldırıp kadınları, namuslarınıza &ccedil;irkin s&ouml;zler s&ouml;yleyip rehberlerinize k&uuml;fretseler dahi incitmeyin.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong>[10]</strong></a></em></p>\n\n<p>\n	<em>&ldquo;Bilesiniz ki, savaş sırları dışında &uuml;zerimde olan hakkınızı gizlemem; ilahi bir h&uuml;k&uuml;m olmadan da sizleri hakkınızdan mahrum kılmam. Hakkınızı vermede ne gecikir, ne de teredd&uuml;t ederim. Hepinizin hakkı benim nazarımda aynıdır. Haklarınızı verdiğim takdirde Allah&rsquo;ın nimetine ş&uuml;k&uuml;r etmeniz farz, bana itaat etmeniz de ka&ccedil;ınılmaz olur. Davetten y&uuml;z &ccedil;evirmemeli, &ccedil;ıkarlar konusunda gevşeklik etmemeli ve hakka erişmek i&ccedil;in de riske atılmamalısınız.&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	İsl&acirc;m devletinde gelirler &ccedil;ok &ouml;nemli bir yere sahiptir. &Ccedil;&uuml;nk&uuml; şahsi m&uuml;lkiyet İsl&acirc;m iktisadının &ouml;nemli unsurlarından biri olup toplumsal hakları şekillendirmektedir. Bu y&uuml;zden şahsi malikiyetlerde toplumsal haklar, İsl&acirc;m devletinin i&ccedil;timai, askeri ve buna benzer alanlarda yardım amacıyla gerekli b&uuml;t&ccedil;elerin sağlanmasını garantilemektedir.</p>\n\n<p>\n	Malların toplanması ve dağıtılmasının &ouml;nemine binaen, İmam (a.s)&rsquo;ın bu konuya &ouml;zel bir tevecc&uuml;h&uuml; vardı. Gayesi daha fazla malın toplanması değil, bu malların İsl&acirc;m&icirc; a&ccedil;ıdan doğru ve &acirc;dil bir şekilde İsl&acirc;m y&ouml;neticisinin kontrol&uuml; altına girmesini sağlamaktı. Nitekim İmam (a.s), bunu kendi toplumsal hayatında ger&ccedil;ekleştirmeyi başardı.</p>\n\n<p>\n	İmam Ali (a.s), toplumun maliye işleriyle uğraşan devlet adamlarının ad&acirc;let, fazilet, asalet ve toplumsal sorumluluk bilinci a&ccedil;ısından en y&uuml;ce makamlara sahip olmalarını istiyordu. İmama g&ouml;re sorumluların vazifesi, malı sadece mal olduğu i&ccedil;in toplamak değil, aksine &ouml;nemli olan halka malları taksim etmede hak &ouml;l&ccedil;&uuml;lerine bağlı olmaları ve İsl&acirc;m&icirc; ad&acirc;leti halk arasında eşit bir şekilde uygulamalarını sağlamaktı. Dolayısıyla sorumlular, halktan bir kimseyi &ouml;fkelendirmemeli, onlara karşı k&ouml;t&uuml; davranmamalıdır. M&uuml;sl&uuml;manların veya İsl&acirc;m devletine t&acirc;bi olma hakkına sahip gayri M&uuml;sl&uuml;manların mallarını zor kullanarak gasbetmemelidirler. &Ouml;yle ki, mal biriktirmek i&ccedil;in kimsenin malına veya hayvanına el koyamazlar. Gelirler kurumu memurlarının kimseyi vergi &ouml;demekten muaf kılmaya hakları olmadığı gibi, belirli ilah&icirc; haktan fazla almaya da hakları yoktur. Ayrıca kimseye &uuml;st&uuml;nl&uuml;k taslamadıkları gibi, muhterem insanlara saygı g&ouml;stermede, halka davranışlarında kusur etmemelidirler. Bu hususta İmam (a.s) maliye işleriyle sorumlu g&ouml;revlilere hitaben ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Sizler milletin haznedarları, &uuml;mmetin vekilleri ve İsl&acirc;m rehberlerinin temsilcilerisiniz. Muhta&ccedil; olan bir kimseyi ihtiyacından mahrum bırakmaktan sakının. Onların yazlık ya da kışlık elbiselerini, &ccedil;alıştırdıkları hayvanlarını, sahip oldukları k&ouml;lelerini satmayın. Hi&ccedil;bir kimseyi para i&ccedil;in sıkıştırmayın. Gerek M&uuml;sl&uuml;manlardan, gerekse gayri M&uuml;sl&uuml;manlardan (Zimme ehli) hi&ccedil; kimsenin malına dokunmayın.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	<em>&ldquo;Ortağı olmayan Allah&rsquo;ın takvasıyla hareket et. Hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ı tehdit etme. İzin almadan yanına yaklaşma. Onlardan, kararlaştırılan ilah&icirc; &ouml;l&ccedil;&uuml;lere uygun olan vergilerden fazlasını alma. Bir kabileyle g&ouml;r&uuml;şmek istediğinde evlerine girmeden onlarla toplu yerlerde g&ouml;r&uuml;ş. Vakarla y&uuml;r&uuml;. Aralarında durarak onlara selam ver. Selam vermede cimrilik etme. Derhal ş&ouml;yle s&ouml;yle: Ey Allah&rsquo;ın kulları! Allah&rsquo;ın velisi ve halifesi, mallarınızda bulunan Allah hakkını almak i&ccedil;in beni size g&ouml;nderdi. Acaba mallarınızda Allah velisine vereceğiniz bir pay var mı?&rdquo;</em> <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h3>\n	&nbsp;Toplumsal Ad&acirc;leti İsl&acirc;m Toplumunda Uygulama &Ccedil;alışmaları</h3>\n\n<p>\n	İsl&acirc;m h&uuml;k&uuml;metinde b&uuml;t&uuml;n devlet kuruluşları iyi insanların elinde olduğu m&uuml;ddet&ccedil;e sonu&ccedil;ta insanın &ouml;zlem duyduğu b&uuml;y&uuml;k arzular ger&ccedil;ekleşecektir.</p>\n\n<p>\n	İmam (a.s), toplumsal ad&acirc;let d&uuml;zenini en iyi şekilde ger&ccedil;ekleştirmek i&ccedil;in İsl&acirc;m kanunları &ccedil;izgisinden dışarı &ccedil;ıkmadı. İsl&acirc;m camiası b&uuml;t&uuml;n sahnelerde Resulullah (s.a.a) zamanında olduğu gibi, Ali (a.s)&rsquo;ın y&uuml;ce ad&acirc;letine tanık olmuştur. &Uuml;mmete yol g&ouml;steren tarihin parlak tecr&uuml;besinden &ouml;rnekler sunuyoruz:</p>\n\n<p>\n	<strong>A- Halka Hizmet:</strong> &Uuml;mmetin &ccedil;eşitli kitleleri her alanda İmam&rsquo;ın değişik hizmetlerine, onların geleceğini d&uuml;ş&uuml;nmesine, İsl&acirc;m devletine t&acirc;bi olan b&uuml;t&uuml;n &uuml;mmetin hukuklarını eşit bir şekilde paylaştırmasına şahit olmuşlardır. Nitekim İmam (a.s)&rsquo;ın aşağıda zikredeceğimiz s&ouml;zleri, bu konuyu a&ccedil;ık&ccedil;a g&ouml;stermektedir:</p>\n\n<p>\n	<em>&ldquo;Aranızda eşit bir şekilde paylaştırılan malların t&uuml;m&uuml; yalnız Allah&rsquo;ındır. Kimsenin kimseye &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Allah&rsquo;a and olsun ki, mazlumun hakkını zalimden alır, zalimi istemese de dizgininden tutar, hak yoluna doğru &ccedil;ekerim.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong>[14]</strong></a></em></p>\n\n<p>\n	Bu siyasetin yanı sıra, rehberliğini İmam Ali (a.s)&rsquo;ın &uuml;stlendiği toplum, onun b&uuml;t&uuml;n alanlarda camianın refahını temin eden &ccedil;eşitli tedbirlerine ve idareciliğine tanık olmuştur. Şimdi, İmamın bu tedbirlerinden bir ka&ccedil; &ouml;rnek zikrediyoruz:</p>\n\n<p>\n	Hekem der ki; <em>&ldquo;Ali (a.s)&rsquo;a bol miktarda bal getirildiğini g&ouml;rd&uuml;m. İmam (a.s) &ouml;ks&uuml;zleri &ccedil;ağırarak; alın şu balları yiyin diye buyurduğunda, bir an yetim olmayı arzuladım. Sonra artakalan balları halka taksim etti. Bir kalıbını da mescit ehline paylaştırdı.&rdquo; </em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a></p>\n\n<p>\n	Harun b. Antara, Zadan&rsquo;ın ş&ouml;yle s&ouml;ylediğini nakleder; <em>&ldquo;Ali (a.s)&rsquo;ın hizmet&ccedil;isi Kanber&rsquo;le birlikte giderken yolda Emir-&uuml;l M&uuml;minin Ali (a.s)&rsquo;la karşılaştık. Kanber, İmam (a.s)&rsquo;a: &ldquo;Ey Emir-&uuml;l M&uuml;minin! Kalkın eve gidelim sizin i&ccedil;in sakladığım bir şeyi g&ouml;stermek istiyorum.&rdquo;diye arz etti. Ali (a.s): &ldquo;Sakladığın şey nedir? diye buyurdu. Kanber: &ldquo;Eve gidince g&ouml;r&uuml;rs&uuml;n&uuml;z.&rdquo;dedi. Ali (a.s) onlarla birlikte evin yolunu tuttu. İmam (a.s) eve vardığında karşısında kaplara doldurulmuş altın ve g&uuml;m&uuml;şler g&ouml;rd&uuml;. Kanber: &ldquo;Ey Emir-&uuml;l M&uuml;minin! Elinizde var olan her şeyi taksim ettiğinizi g&ouml;r&uuml;yorum; bunları da sizin i&ccedil;in sakladım.&rdquo; deyince İmam (a.s): &ldquo;Yazıklar olsun sana! Evime yığılmış ateş mi sokmak istiyorsun&rdquo; diye buyurdu. İmam kılıcını &ccedil;ekerek ucuyla altınları ve g&uuml;m&uuml;şleri dağıttı. Sonra halkı &ccedil;ağırarak &acirc;dil bir şekilde paylaştırmalarını emretti. Daha sonra Beyt-ul Mala girerek i&ccedil;eride varolan her şeyi halka dağıttı.&rdquo;</em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><em><strong>[16]</strong></em></a></p>\n\n<p>\n	Hekem der ki; &ldquo;Ali (a.s) bir miktar narı taksim etmiş, bizim mescidimize de yedi adet nar vermişti. Daha sonra İmam (a.s): <em>&ldquo;Ey millet! Bize g&ouml;nderilen şeylere dışarıdan bakıldığında &ccedil;ok g&ouml;r&uuml;nebilir. Ancak, paylaştırıldığında herkese az bir miktarı d&uuml;şmektedir&rdquo;</em> şeklinde buyurdu.</p>\n\n<p>\n	Yine Hekem der ki; &ldquo;İmama altından yapılmış varaklar g&ouml;nderildi. Daha sonra imam onları b&ouml;lerek aramızda paylaştırdı.&rdquo;</p>\n\n<p>\n	Ali b. Rabia der ki; &ldquo;İbn-i Teyyah adlı bir şahıs Ali (a.s)&rsquo;a gelerek; &ldquo;Ey Emir-el M&uuml;minin! Beyt-ul Mal altın ve g&uuml;m&uuml;şle dolup taşıyor, deyince, İmam (a.s) tekbir getirerek elini İbn-i Teyyah&rsquo;ın eline koydu ve Beyt-ul Maldan i&ccedil;eri girdiğinde ş&ouml;yle bir beyit okudu:</p>\n\n<p>\n	Haza cenaye ve hiyaruhu fihi ve kullu canin yedehu ila fihi&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İmam, daha sonra halkı &ccedil;ağırarak Beyt-ul Malda varolan her şeyi onlar arasında eşit miktarda paylaştırdı ve ş&ouml;yle buyurdu: <em>&ldquo;Ey g&uuml;m&uuml;şler ve altınlar! Beni değil, başkasını aldatın!&rdquo;</em></p>\n\n<p>\n	&nbsp;Artık Beyt-ul Malda hi&ccedil;bir şey kalmadı. İmam, Beyt-ul Mal binasını s&uuml;p&uuml;r&uuml;p suyla yıkamalarını emretti ve daha sonra orada iki rekat namaz kıldı.</p>\n\n<p>\n	&Uuml;mmeti perişan kılan fakirlik ve zulm&uuml; kendi hilafeti zamanında kaldırmak i&ccedil;in aşırı derecede &ccedil;aba sarf ediyordu. İmam bu &ccedil;abalarını ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	<em>&ldquo;Eğer isteseydim; saf bal ve ceviz i&ccedil;i yer, ipek elbiseler giyerdim. Ama hayır! Nefsan&icirc; arzular asla bana galip gelemez. Hicaz ve Yemame&rsquo;de bir kuru ekmek par&ccedil;asına muhta&ccedil; olan ve tok olduklarını hatırlamayan insanlar varken, hırs beni lezzetli yemekler yemeye mecbur kılamaz. Etrafımda a&ccedil; karınlar ve susuz ciğerler varken tok bir karınla nasıl yatabilirim! </em></p>\n\n<p>\n	<em>Dar g&uuml;nlerinde zorluklarına ortak olmasam veya yaşantım fakirlikten bir &ouml;rnek olmazsa adımın Emir-&uuml;l M&uuml;minin olmasına g&ouml;nl&uuml;m nasıl razı olur!&rdquo;</em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>B- &Ccedil;arşıları Yakından Kontrol Etme:</strong> İmam (a.s), iktisadi ad&acirc;leti insan yaşantısının b&uuml;t&uuml;n boyutlarında ger&ccedil;ekleştirmeye olduk&ccedil;a gayret g&ouml;sterdi. Bu y&uuml;zden alış verişi, muamele yapılan b&uuml;t&uuml;n eşyaları yakından kontrol ediyor; kara borsacılığı engellemek, yersiz zamların ve dolandırıcılığın &ouml;n&uuml;n&uuml; almak i&ccedil;in de &ouml;zel bir metot uyguluyordu. İmam Bakır (a.s) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Emir-&uuml;l M&uuml;minin Ali (a.s) her sabah kırbacı omuzun da K&ucirc;fe &ccedil;arşılarını teker-teker dolaşır; her &ccedil;arşı başında ş&ouml;yle seslenirdi: &ldquo;Ey t&uuml;ccarlar! İyilik edin, kolaylık tanıyın, m&uuml;şterilere samimiyet g&ouml;sterin, kendinizi sabırla kuşatın, yalan s&ouml;ylemekten, yalan yere yemin etmekten ve zulmetmekten ka&ccedil;ının. Mazlumlara karşı insaflı davranın ve faize yaklaşmayın.</em></p>\n\n<p>\n	<em>&Ouml;l&ccedil;&uuml; ve tartıda ad&acirc;lete riayet edin, halka tartarak sattığınız şeyleri azaltarak vermeyin ve yery&uuml;z&uuml;nde bozgunculuk yapmayın!&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><strong>[19]</strong></a></em></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			&nbsp;1- Nehc&rsquo;&uuml;l Belağa, Dr. Suphi Salih, Hutbe/ 92.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			&nbsp;2- Nehc&rsquo;&uuml;l Belağa, Dr. Suphi Salih, Hutbe/ 92.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			&nbsp;3- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, Hutbe/ 131.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			&nbsp;4- Şerhi Nehc&rsquo;&uuml;l Belağa, Muhammed Abduh, c/1, s/269.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			&nbsp;5- Ali (a.s)&rsquo;ın Malik-i Eşter&rsquo;e yazdığı ahitnamesi.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			&nbsp;6- İmam (a.s)&rsquo;ın Abdullah b. Abbas&rsquo;ı Basra valiliğine g&ouml;nderirken ona hitaben ettiği vasiyeti, Nehc&rsquo;&uuml;l Belağa, Mektup/ 76, Suphi Salih.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			&nbsp;7- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, s/ 416; Bu dipnotun yanı sıra bazı kelimeler Arap&ccedil;a olarak a&ccedil;ıklanmıştır. Ama biz, bunları zikretmeyi gerekli g&ouml;rmedik.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			&nbsp;8- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, s/ 415.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			&nbsp;9- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, s/ 412.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			&nbsp;10- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, vasiyet/ 14, s/373.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			&nbsp;11- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, mektup/50, s/424. (Ordu komutanlarına yazılan mektup.)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			&nbsp;12- Nehc&rsquo;&uuml;l Belağa, Suphi Salih, Mektup/ 51, Maliye g&ouml;revlilerine yazılan mektup.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			&nbsp;14- Nehc&rsquo;&uuml;l Belağa, Mektup/ 25.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			&nbsp;15- Ensab-ul Eşraf, Belazuri, c/2, s/136.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			&nbsp;16- Şerhi Nehc-&uuml;l Belağa,Muhammed Eb-ul Fazl İbrahim, c/2, s/198-199.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			&nbsp;17- Tezkiret-&uuml;l Havas, Sıbt b. Cevzi s/117.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			&nbsp;18- Ger&ccedil;ekte bu beyit bir deyimden ibarettir. İmamın bu beyti okumaktan gayesi, Beyt-ul Malı belirli bir gruba mahsus kılmadığını ve gerektiği yerlerde harcadığını İbn-i Teyyah&rsquo;a ve bu vesileyle herkese anlatmak idi.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			&nbsp;19- Nehc&rsquo;&uuml;l Belağa, Mektup/ 45, (Osman b. Huneyf&rsquo;e yazılan mektup)...</p>\n\n		<p>\n			&nbsp;Hud/ 85, Bihar&rsquo;ul Envar, c/41, s/104 - Şeyh Saduk&rsquo;un Emali adlı kitabından naklen.-; Tezkiret&rsquo;&uuml;l Havas, s/134; Ensab-ul Eşraf, Belaziri, c/2, s/129 (Az bir farklılıkla).</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			&nbsp;20- Tezkiret-&uuml;l Havas, Sıbt b. C&ucirc;zi, s/125.</p>\n	</div>\n</div>','Ali (a.s)’ın Müslümanların Rehberliği Dönemindeki Sireti - 1','','publish','closed','open','','ali-a-sin-muslumanlarin-rehberligi-donemindeki-sireti-1','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2772',0,'post','',0),(2773,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<h1>\n	Akıl Ve İlim Deryasında</h1>\n\n<p>\n	1- Akıl gibi zenginlik, cehalet gibi yoksulluk olmaz. Akıl; hayrın kaynağı, meziyetlerin en &uuml;st&uuml;n&uuml; ve s&uuml;slerin en g&uuml;zelidir</p>\n\n<p>\n	2- Akıl, hakkın el&ccedil;isidir. Akıl, temellerin en sağlamıdır. İnsan, aklıyla tanınır. Her iş akılla d&uuml;zelir.</p>\n\n<p>\n	3- İlim, kusurların perdesidir, &ouml;rt&uuml;s&uuml;d&uuml;r. Akıl, keskin bir kılı&ccedil;tır. Ahl&acirc;kındaki kusurların, bozuklukların &uuml;zerini hilminle, ağır başlılığınla &ouml;rt. Aklınla tutkulu heveslerini &ouml;ld&uuml;r. Fikir, berrak bir aynadır.</p>\n\n<p>\n	4- Akıl, Rahman ordusunun &ouml;nc&uuml;s&uuml;d&uuml;r. Heves ise, şeytan ordusunun komutanıdır. Nefis bu ikisi arasında gidip geliyor. Hangisi galip gelirse, nefis onun yanında yer alır.</p>\n\n<p>\n	5- Kişinin payına d&uuml;şen şeylerin en &uuml;st&uuml;n&uuml;, aklıdır. Kişi zelil olursa, aklı onu aziz kılar. D&uuml;şerse, aklı onu kaldırır. Saparsa, aklı onu doğru yola getirir. Konuşursa, onu destekler, doğru konuşmasını sağlar.</p>\n\n<p>\n	6- Allah katında insanların en &uuml;st&uuml;n&uuml;, aklını diriltip şehvetini &ouml;ld&uuml;ren ve ahiretini d&uuml;zeltmek i&ccedil;in nefsini yoran kimsedir.</p>\n\n<p>\n	7- Akıl ne kadarsa, din de o kadar olur. M&uuml;min, akıllı olmadan iman edemez. Her kişinin değeri, aklıdır.</p>\n\n<p>\n	8- Akıl şunlarla bilinir:</p>\n\n<p>\n	a) Akıl, g&uuml;nahlardan uzak durmak, olayların sonu&ccedil;larına bakmak ve tedbirli olmaktır.</p>\n\n<p>\n	b) Akıl, ilmin aslı ve anlamanın sebebidir.</p>\n\n<p>\n	c) Akıl, bilgi ve tecr&uuml;beyle artan bir g&uuml;&ccedil;t&uuml;r.</p>\n\n<p>\n	d) Kalplerde k&ouml;t&uuml; d&uuml;ş&uuml;nceler uyanır, akıl onları temizler.</p>\n\n<p>\n	e) Akıl g&uuml;c&uuml;, k&ouml;t&uuml; filleri engeller.</p>\n\n<p>\n	f) Akıllı, iki şerrin en hayırlısını bilen kimseye denir.</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	Kur&rsquo;&acirc;n ve M&uuml;barek Nebev&icirc; S&uuml;nnetin Engin Ufuklarında&hellip;</h3>\n\n<p>\n	Ş&ouml;yle buyurur İmam Ali (a.s):</p>\n\n<p>\n	&ldquo;O, Size, i&ccedil;inde her şeyin a&ccedil;ıklaması olan bir kitap indirdi. Peygamber&rsquo;ini (s.a.a) aranızda bir zaman yaşattı. İndirdiği kitapta kendisinin beğenip razı olduğu dini, onun ve sizin i&ccedil;in tamamladı.&rdquo;</p>\n\n<p>\n	&ldquo;Bu Kur&rsquo;&acirc;n&rsquo;ı konuşturun. O kendisi konuşmaz. Fakat ben onun hakkında size bilgi veririm. Haberiniz olsun! Kur&rsquo;&acirc;n&rsquo;da geleceğe dair bilgiler vardır. Ge&ccedil;mişlerden s&ouml;z etmektedir. Hastalıklarınızın ilacı ondadır. Aranızdaki ilişkilerin d&uuml;zeni onda var. Kur&rsquo;&acirc;n&rsquo;ın bir kısmı diğer bir kısmının yardımıyla konuşur. Bir kısmı diğer bir kısmına tanıklık eder. Allah hakkında farklı konuşmaz. Onunla hemhal olanı Allah&rsquo;tan koparmaz. Eğrilmez ki, doğrultulsun. Sapmaz ki, kınansın... M&uuml;racaatın &ccedil;okluğu ve &ccedil;ok dinlenilmesi onu eksiltmez&hellip; Olağan&uuml;st&uuml;l&uuml;klerinin sonu yoktur. Gariplikleri t&uuml;kenmez. Karanlıklar ancak onunla aydınlanır.&rdquo;</p>\n\n<p>\n	&ldquo;Kur&rsquo;&acirc;n, kalbin baharıdır. Kalbi ondan başkası parlatamaz. Kur&rsquo;&acirc;n imanın kaynağı ve merkezidir. İlmin membaı ve denizidir. Adaletin bah&ccedil;esi ve havuzudur. İsl&acirc;m&rsquo;ın sancağı ve binasıdır. Hakkın deresi ve pınarıdır. Bir denizdir ki, suyunu taşıyanlar onu t&uuml;ketemezler. Bir pınardır ki, suyunu &ccedil;ekenler onu kurutamazlar. Su kaynağıdır ki, dalanlar onun derinliğine varamaz. Allah onu, alimlerin susuzluğunu gideren pınar, fakihlerin kalplerini onaran bahar, salihlerin yollarının işaretleri kılmıştır&hellip; Kur&rsquo;&acirc;n&rsquo;ı, anlayanlar i&ccedil;in ilim, rivayet edenler i&ccedil;in s&ouml;z, h&uuml;kmedenler i&ccedil;in h&uuml;k&uuml;m kılmıştır. Arkasından hastalık gelmesinden korkulmayan bir şifa, peşinden hastalık gelmeyen bir il&acirc;&ccedil; kılmıştır Kur&rsquo;&acirc;n&rsquo;ı&hellip; O h&acirc;lde hastalıklarınızı onunla tedavi edin. Zorluklarınıza karşı ondan yardım isteyin. &Ccedil;&uuml;nk&uuml; o, k&uuml;f&uuml;r, nifak, azgınlık ve sapıklık gibi en b&uuml;y&uuml;k dertlere devadır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hz. Peygamber&rsquo;in (s.a.a) s&uuml;nnetine gelince, İmam Ali (a.s) insanları s&uuml;nnete g&ouml;re amel etmeye davet eder. S&uuml;nnetin &uuml;mmete ulaştırılması ve batıl ehli olanların yok ettikleri s&uuml;nnetin ihyası hususunda İmamların (a.s) konumunu ve onurlu misyonlarını a&ccedil;ıkladı. Bu arada s&uuml;nnetin ekseninden uzaklaşanların bu sapmalarının sebeplerini de g&ouml;zler &ouml;n&uuml;ne serdi.</p>\n\n<p>\n	&nbsp;İmam&rsquo;ın (a.s) s&uuml;nnetle ilgili bazı s&ouml;zleri:</p>\n\n<p>\n	- &ldquo;Peygamberinizin (s.a.a) yolunu izleyin; &ccedil;&uuml;nk&uuml; o, en &uuml;st&uuml;n yoldur. Onun s&uuml;nnetini uygulayın; &ccedil;&uuml;nk&uuml; onun s&uuml;nneti yasaların en doğrusudur.&rdquo;</p>\n\n<p>\n	- &ldquo;Allah katında en sevimli kul, Peygamberi&rsquo;ni &ouml;rnek alan, onun izini takip eden kimsedir.&rdquo;</p>\n\n<p>\n	- &ldquo;Lider ve kurtuluşa g&ouml;t&uuml;r&uuml;c&uuml; &ouml;nder olarak Muhammed&rsquo;e (s.a.a) razı ol. &ldquo;</p>\n\n<p>\n	- &ldquo;Bug&uuml;n insanların elinde (din namına) hak olan şeyler var, batıl olan şeyler var. Doğrular var, yalanlar var. Neshedenler var, neshedilmişler var. Genel nitelikli h&uuml;k&uuml;mler var, &ouml;zel nitelikli h&uuml;k&uuml;mler var. Muhkem olan buyruklar var, m&uuml;teşabih olanlar var. Ger&ccedil;ekten Peygamber&rsquo;den (s.a.a) duyulup ezberlenen şeyler var, Peygamber&rsquo;in (s.a.a) s&ouml;ylediği vehmedilen şeyler var. Peygamber&rsquo;in (s.a.a) zamanında bile Peygamber adına yalan uyduran kimseler olmuştu. Nitekim Peygamberimiz (s.a.a) bu hususta bir konuşma gereğini duymuş ve ş&ouml;yle buyurmuştu: Kim bilerek benim adıma yalan s&ouml;ylerse, ateşteki yerine şimdiden hazırlansın.&rdquo;</p>\n\n<p>\n	- &ldquo;Bu &uuml;mmetten hi&ccedil; kimse Muhammed&rsquo;in (s.a.a) Ehlibeyti&rsquo;yle mukayese edilemez... Hz. Muhammed&rsquo;in (s.a.a) Ehlibeyti, ilmin hayatı ve cehaletin &ouml;l&uuml;m&uuml; demektir... Hakka muhalefet etmezler ve hak noktasında birbirleriyle ayrılığa d&uuml;şmezler... Onlar İsl&acirc;m&rsquo;ın dayanakları ve İsl&acirc;m&icirc; kenetlenmenin giriş kapısıdırlar. Onlarla hak ger&ccedil;ek yerine kavuşmuştur. Batıl, onlar sayesinde işgal ettiği yerden alaşağı edilmiştir. Onlar sayesinde batılın dili k&ouml;k&uuml;nden kesilmiştir. Onlar, anlayarak ve g&ouml;zeterek dini aklettiler, sırf dinleyerek ve rivayet ederek değil. Onlar Peygamber&rsquo;in (s.a.a), sırrının bıraktığı yer, emrinin destek&ccedil;isi, ilminin kaynağı, hikmetlerinin sığınağı, yazılarının mahzeni ve dininin dağları gibidirler. Onlar karanlıkları aydınlatan lambalar, hikmetin pınarları, ilmin madenleri ve hilmin yurtlarıdırlar.&rdquo;</p>\n\n<p>\n	- &ldquo;Ben Rabbimden gelen apa&ccedil;ık bir belge ve Peygamber&rsquo;den miras kalan bir yol &uuml;zereyim. Ben apa&ccedil;ık bir yol &uuml;zereyim ki, onu a&ccedil;ık&ccedil;a size s&ouml;yl&uuml;yorum.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h3>\n	Tevhid, Adalet ve Ahiret &Uuml;zerine</h3>\n\n<p>\n	Allah&rsquo;ın varlığını ispat bağlamında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Varlıkları yaratmasıyla kendi varlığını g&ouml;steren, yarattıklarının sonradan oluşlarıyla kendi &ouml;ncesizliğini kanıtlayan, yarattıklarının birbirine olan benzerliğiyle kendisinin benzerinin olmadığını ortaya koyan Allah&rsquo;a hamdolsun...&rdquo;</p>\n\n<p>\n	- &ldquo;Allah&rsquo;ın yaratıklarını g&ouml;rd&uuml;ğ&uuml; h&acirc;lde, Allah&rsquo;ın varlığından kuşku duyan kimselere hayret ediyorum... Allah, sağlam idaresini ve kesin kaderini ortaya koyan alametler aracılığıyla kendini a&ccedil;ık bir şekilde akıllara g&ouml;stermiştir.&rdquo;</p>\n\n<p>\n	İmam&rsquo;a (a.s): &ldquo;Rabbini g&ouml;rd&uuml;n m&uuml;?&rdquo; diye sorulmuş, o da şu cevabı vermiştir: <em>&ldquo;G&ouml;rmediğim tanrıya nasıl ibadet ederim?&rdquo;</em> Ardından şunları s&ouml;ylemiştir: <em>&ldquo;G&ouml;zler, O&rsquo;nu somut bir şekilde g&ouml;rerek algılayamazlar. Ancak kalpler, iman hakikatleriyle onu algılarlar... O&rsquo;nun rablığı, kalbin veya g&ouml;z&uuml;n kuşatacağı şekilde kavranmaktan, ihata edilmekten y&uuml;cedir.&rdquo;</em></p>\n\n<p>\n	&Uuml;nl&uuml; Sabah Duası&rsquo;nda ş&ouml;yle diyor: &ldquo;Ey zatıyla zatını g&ouml;steren! Ey yarattıklarına benzemekten m&uuml;nezzeh olan! Kullarının keyfiyetleriyle uyuşmaktan uzak olan! Ey zihinlerden ge&ccedil;en d&uuml;ş&uuml;ncelere yakın olan! Ve ey g&ouml;zlerin ihatasından uzak olan! Olanı olmadan &ouml;nce bilen!...&rdquo;</p>\n\n<p>\n	İmam&rsquo;ın (a.s) o y&uuml;ce hutbeleri, il&acirc;h&icirc; kudrete del&acirc;let eden g&ouml;ky&uuml;z&uuml; ve yery&uuml;z&uuml; ayetleriyle doludur. O, bu ayetleri bilen ve basiret sahibi biri olarak yorumlamıştır. İl&acirc;h&icirc; kudretin ve azametin ayetlerini &ouml;yle detaylı bir şekilde a&ccedil;ıklamıştır ki, bu anlatım, bunları m&uuml;talaa edenlere iman aşılamakta, Allah&rsquo;tan korkmalarını ve azametinin &ouml;n&uuml;nde eğilmelerini sağlamaktadır. &Ouml;yle ki, onun hutbelerini dinleyen bir kimse, tam da onun s&ouml;ylediği şu s&ouml;z&uuml;n ger&ccedil;ekliğini g&ouml;r&uuml;r: <em>&ldquo;Allah&rsquo;a yemin ederim ki, şayet &ouml;n&uuml;mdeki gayp perdesi kalksaydı, bu, benim yakinimde herhangi bir artışa neden olmayacaktı...&rdquo;</em></p>\n\n<p>\n	İmam (a.s), Allah&rsquo;ın sıfatları ile ilgili olarak &ccedil;ok ince bir tasvir yapmıştır. Onun bu tasviri, ince felsef&icirc; araştırmalar i&ccedil;in bir kriter, bu t&uuml;r araştırmalar i&ccedil;in bir giriş kapısı işlevini g&ouml;rm&uuml;şt&uuml;r. Bu gibi konulara dalan fikirler, eğer rabban&icirc; hidayet ve yol g&ouml;stericilik olmazsa, yollarını şaşırır, saparlar.</p>\n\n<p>\n	Ş&ouml;yle diyor: O&rsquo;nu birlemenin kem&acirc;li, sırf O&rsquo;na y&ouml;nelmektir (ihl&acirc;s). Sırf O&rsquo;na y&ouml;nelmenin (ihl&acirc;sın) kem&acirc;li, sıfatları O&rsquo;n-dan nefyetmektir. &Ccedil;&uuml;nk&uuml; her sıfat, mevsuftan başka olduğunun tanığı, her mevsuf da sıfattan ayrı olduğunun şahididir. Bu nedenle, Allah&rsquo;ı vasfeden, O&rsquo;nu (o sıfata) yanaşık kılmış olur. O&rsquo;nu yanaşık kılan, O&rsquo;nu ikilemiş olur. O&rsquo;nu ikileyen, O&rsquo;nu par&ccedil;alara b&ouml;lm&uuml;ş olur. O&rsquo;nu par&ccedil;alara b&ouml;len, O&rsquo;nu bilmemiş olur. O&rsquo;nu bilmeyen, O&rsquo;na işaret etmiş olur. O&rsquo;na işaret eden, O&rsquo;nu sınırlamış olur. O&rsquo;nu sınırlayan, O&rsquo;nu sayıya sokmuş olur. O, varlıktır; ama sonradan olma niteliğinde değil. O, mevcuttur; ama yokluktan değil. Her şeyle beraberdir, ama yapışmak suretiyle değil. Her şeyin gayrisidir, ama ayrılmak suretiyle değil...&rdquo;</p>\n\n<p>\n	Allah&rsquo;ın birliğini kanıtlamak bağlamında şunları s&ouml;yler: &ldquo;Bil ki, ey oğulcuğum! Eğer rabbinin ortağı olsaydı, bu ortağın el&ccedil;ileri de sana gelirlerdi ve sen onun m&uuml;lk&uuml;n&uuml;n ve egemenliğinin belirtilerini g&ouml;r&uuml;rd&uuml;n. Bil ki, ey oğulcuğum! Hi&ccedil; kimse, Hz. Peygamber (s.a.a) gibi Allah&rsquo;tan haber vermiş değildir. Şu h&acirc;lde &ouml;nder olarak ona razı ol.&rdquo;</p>\n\n<p>\n	Allah&rsquo;ın adaletini ş&ouml;yle vasfeder: &ldquo;Allah kullarının zulm&uuml;nden y&uuml;cedir. Mahlukat &uuml;zerinde adaletiyle kaimdir. Onlar hakkında adaletle h&uuml;kmeder. Verdiği her karar adalete uygundur...&rdquo;</p>\n\n<p>\n	- &ldquo;O sana ancak g&uuml;zel olanı emretmiş, ancak &ccedil;irkin olanı yasaklamıştır. O&rsquo;nun g&ouml;k ehline ilişkin h&uuml;km&uuml; ile yer ehline ilişkin h&uuml;km&uuml; birdir. Allah, bir meleği cennetten &ccedil;ıkardığı bir şeyden dolayı bir insanı cennete koyacak değildir.&rdquo;</p>\n\n<h3>\n	İl&acirc;h&icirc; &Ouml;nderlik (N&uuml;b&uuml;vvet ve İmamet) &Uuml;zerine</h3>\n\n<p>\n	Allah&rsquo;ın, akıl ve bilgiyle donattığı, irade ve se&ccedil;me sil&acirc;hıyla m&uuml;cehhez kıldığı kullarını doğru yola iletmeleri i&ccedil;in se&ccedil;tiği &ouml;nderler aracılığıyla somutlaşan il&acirc;h&icirc; yol g&ouml;stericilik, kesintisiz ve s&uuml;rekli bir il&acirc;h&icirc; yasadır. İnsanlığın hayatına egemen olan bu yasa, yarattıklarının en hayırlısı &Acirc;dem&rsquo;i se&ccedil;mesiyle başlar:</p>\n\n<p>\n	&ldquo;&Acirc;dem&rsquo;i, t&ouml;vbe etmesinden sonra yery&uuml;z&uuml;ne indirdi. Orayı nesliyle imar etsin ve onun aracılığıyla kullarına y&ouml;nelik kanıtlarını somut olarak ortaya koysun diye. Allah o ilk nesilleri ortadan kaldırdıktan sonra, bu yasayı devre dışı bırakmadı. Bil&acirc;kis rabliğinin kanıtlarını aralıksız olarak ortaya koydu ve kullarıyla kendisinin bilinmesi arasındaki bağlantıyı s&uuml;rd&uuml;rd&uuml;. Se&ccedil;kin peygamberlerinin ve risalet emanetinin taşıyıcıları aracılığıyla onlara s&uuml;rekli olarak varlığının ve birliğinin kanıtlarını iletti. Bu misyon art arda gelen t&uuml;m asırlarda kesintisiz olarak s&uuml;rd&uuml;... Bu kanıtları, en iyi yerlere emanet etti ve en hayırlı yerlere yerleştirdi. Onları soylu ve onurlu sulplerden alıp en temiz rahimlere aktardı... Nihayet en sonuncuları olan Hz. Muhammed (s.a.a) en verimli madenden ve onurlu k&ouml;kten bir fidan olarak ortaya &ccedil;ıktı. B&uuml;t&uuml;n peygamberlerin yeşerdikleri ve b&uuml;t&uuml;n g&uuml;venilir kullarının ortaya &ccedil;ıktıkları k&ouml;kl&uuml; bir ağa&ccedil;tan...&rdquo;</p>\n\n<p>\n	İmam (a.s) peygamberlerin zahitliklerini, cesaretlerini, m&uuml;tevazılıklarını, Allah&rsquo;ın kendilerini g&ouml;zetişini, deneme ve sınamalarla kendilerini eğitmesini, Allah yolunda eziyetlere maruz bırakışını anlatır. Onların, tebliğ ve insanları Allah&rsquo;a davet etme, m&uuml;jdeleme ve uyarma, Allah&rsquo;ın h&uuml;km&uuml;n&uuml; yery&uuml;z&uuml;ne egemen kılma, insanlara yol g&ouml;sterme, onları cehalet ve sapıklıktan kurtarma, Allah&rsquo;ın d&uuml;şmanlarıyla savaşma şeklinde somutlaşan g&ouml;revlerini a&ccedil;ıklar.</p>\n\n<p>\n	Rabban&icirc; yol g&ouml;stericilik, asırlar boyunca s&uuml;r&uuml;p gelen bir &ccedil;izgi olarak kıyamete kadar devam edecektir. Yery&uuml;z&uuml;nde her zaman, Allah i&ccedil;in O&rsquo;nun kanıtlarını ortaya koyan biri bulunur. Bu kaim ya bilinen ve a&ccedil;ıkta biri olur, ya da gizli olur. Ama Allah&rsquo;ın kanıtları ve a&ccedil;ıklamaları ge&ccedil;ersiz olmasın diye bu misyon sahibi her zaman bulunur... Peygamberlik misyonu Hz. Muhammed (s.a.a) ile son bulunca, yol g&ouml;stericilik misyonu, yery&uuml;z&uuml;ndeki soyların en hayırlısı olan Ehlibeyti&rsquo;ne ge&ccedil;ti. &Ccedil;&uuml;nk&uuml; onlar konuştukları zaman doğruyu s&ouml;ylerler; sustukları zaman da kimse ger&ccedil;ekleri beyan etmek bakımından onlardan &ouml;ne ge&ccedil;memiştir. Onlar peygamberlik ağacı, risalet alanıdırlar. Meleklerin inip &ccedil;ıktıkları hanedandırlar. İlim madeni ve hikmet kaynağıdırlar. Allah katında b&uuml;y&uuml;k değere sahiptirler... Allah onlar aracılığıyla kanıtlarını ve beyanlarını korur... Kitap onlarla bilindi ve onlar da kitapla bilindiler. Kur&rsquo;&acirc;n&rsquo;ın kerametleri ve Rahman&rsquo;ın hazineleri onlardadır. Onlar ilimde derinleşenlerdir... Hilimleri ilimlerini anlatır, dış g&ouml;r&uuml;n&uuml;şleri i&ccedil; d&uuml;nyalarını haber verir, suskunlukları hikmetli mantıklarını dile getirir. Hi&ccedil;bir zaman hakka karşı &ccedil;ıkmazlar ve hak &uuml;zerinde ihtilaf etmezler. Onlar İsl&acirc;m&rsquo;ın dayanakları ve İsl&acirc;m &uuml;zere birbirine bağlanmanın giriş kapılarıdır. Onlar aracılığıyla hak, hakkettiği yere gelmiştir. Batıl ise onlar sayesinde hakketmediği yerden alaşağı edilmiştir. Onlar dinin temeli ve yakinin direkleridir. İleri gidenler onlara d&ouml;nerler ve geride kalanlar onlara yetişirler. Tam anlamıyla vel&acirc;yetin &ouml;zellikleri onlardadır. Vasiyet ve veraset onlara aittir.</p>\n\n<p>\n	İmam Ali (a.s), Ehlibeyt&rsquo;in d&uuml;ş&uuml;nsel ve siyasal &ouml;nderlik misyonunu sık sık vurgulamış, &ouml;nderliğin Hz. Peygamber (s.a.a) tarafından tayin edilen &ccedil;izgisinden alınmasına itiraz etmiş, hakkından &ouml;d&uuml;n vermek zorunda kalmasına rağmen halifelik &ccedil;izgisine, genelde ve ayrıntılarda karşı &ccedil;ıkmıştır. Peygamber&rsquo;den (s.a.a) sonra &ouml;nderlikle ilgili nebev&icirc; &ccedil;&ouml;z&uuml;m&uuml;, kesin bir dille ortaya koymuştur. Hakkın yerini bulması i&ccedil;in hikmet esaslı bir &uuml;slupla m&uuml;cadele etmiştir. Devletin ve İsl&acirc;m &uuml;mmetinin ge&ccedil;tiği hassas konjonkt&uuml;r&uuml; g&ouml;zeten bir &uuml;slup kullanmıştır. Şartlar elverir de liderlik kendisine ge&ccedil;ince uygulamak &uuml;zere eksiksiz bir teori geliştirmiş ve bu teorinin uygulanması i&ccedil;in gerekli hazırlıkları yapmıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h3>\n	İmam Mehdi (a.s) &Uuml;zerine</h3>\n\n<p>\n	Peygamberimizden (s.a.a) sonra &uuml;mmetin i&ccedil;inde bulunduğu karışık duruma rağmen, beklenen Mehdi (a.s) olayı, Kur&rsquo;&acirc;n, Hz. Peygamber (s.a.a) ve İmam Ali tarafından m&uuml;jdelenmiş ve &uuml;zerinde &ouml;nemle durulmuştur. İmam Ali (a.s) bu hususta ş&ouml;yle der:</p>\n\n<p>\n	<em>&ldquo;Haberiniz olsun! Yarın -ki yarının ne getireceğini bilmiyorsunuz- vel&acirc;yet sahibi, onlardan k&ouml;t&uuml;l&uuml;k yapan kimseleri sorguya &ccedil;ekecek. Yery&uuml;z&uuml; i&ccedil;inde altın ve g&uuml;m&uuml;ş cinsinden ne varsa, onun i&ccedil;in dışarı atacak, servet ve hazinelerini ona sunacak. O zaman adaletli hayat nasılmış g&ouml;sterecek. Kitap ve s&uuml;nnetten yok edilenleri yeniden diriltecek.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Bu, kuşku yok ki, Mehdi (a.s) ile ilgili sınırları belli, aydınlanmış, belirtileri a&ccedil;ık ve sınırları belli son derece dikkatli bir g&ouml;r&uuml;şt&uuml;r. Evrensel bir devrimi somutlaştırmaktadır. Bu devrimle birlikte İsl&acirc;m d&uuml;nyasının durumu, daha doğrusu b&uuml;t&uuml;n insanlığın durumu, tashih edilecek, onarılacaktır. İmam Ali (a.s) bu devrimin lideri hakkında şunları s&ouml;yl&uuml;yor:</p>\n\n<p>\n	<em>&ldquo;İnsanlar il&acirc;h&icirc; hidayeti heveslerine bağladıkları zaman, o, hevesleri il&acirc;h&icirc; hidayete bağlar. İnsanlar Kur&rsquo;&acirc;n&rsquo;ı kişisel g&ouml;r&uuml;şlerine bağladıkları zaman, o, kişisel g&ouml;r&uuml;şleri Kur&rsquo;&acirc;n&rsquo;a bağlar.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong>[5]</strong></a></em></p>\n\n<p>\n	&ldquo;Nehc&rsquo;&uuml;l-Bel&acirc;ğa Kurumu&rdquo; İmam Ali&rsquo;nin (a.s) İmam Mehdi&rsquo;yle (a.s) ilgili hadislerini derleyerek bir araya getirmiştir. Bu hadisler bir ciltte toplanmış ve toplam sayıları 291 kadardır. Bu hadislerden on d&ouml;rd&uuml;, İmam Mehdi&rsquo;nin ismi, sıfatları ve dualarıyla, yetmiş yedi tanesi, İmam Mehdi&rsquo;nin soyu ile ilgilidir. İmam Mehdi&rsquo;nin Kureyş&rsquo;ten, Haşimoğulları oymağından, Ehlibeyt&rsquo;ten ve Ali evl&acirc;dından, Fatıma&rsquo;nın (a.s) soyundan, hatta H&uuml;seyin&rsquo;in (a.s) soyundan ve On İki İmam&rsquo;dan biri olduğu belirtilir. Bu hadislerden kırk beş tanesi, Kur&rsquo;&acirc;n&rsquo;da, Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da ve Emir&rsquo;&uuml;l-M&uuml;minin&rsquo;in (a.s) şiirlerinde İmam Mehdi&rsquo;ye (a.s) y&ouml;nelik işaretlerle ilgilidir. Yirmi &uuml;&ccedil; tanesi, Mehdi&rsquo;nin yardımcılarıyla ve siyah bayraklarıyla ilgilidir. On iki tanesi, S&uuml;fyan&icirc; ve Deccal hakkındadır. Yirmi altı tanesi, Mehdi&rsquo;nin gaybete &ccedil;ekilmesi ve bu gaybet d&ouml;neminde Şi&icirc;lerin &ccedil;ekecekleri sıkıntılarla ve Mehdi&rsquo;nin (a.s) ortaya &ccedil;ıkışını beklemenin faziletiyle ilgilidir. Yetmiş beş tanesi, Mehdi &ouml;ncesinde kopacak fitneler, onun zuhurunun al&acirc;metleri, zuhurunun sonrası, Dabbet&rsquo;&uuml;l-Arz, Ye&rsquo;cuc ve Me&rsquo;cuc hakkındadır. On dokuz tanesi, K&ucirc;fe mescidinin faziletiyle, Ehlibeyti&rsquo;nden doğu halkıyla birlikte &ccedil;ıkacak ve sekiz ay boyunca kılıcı boynunda taşıyacak ve onun da: &ldquo;Vallahi, bu Fatıma evl&acirc;dından değildir!&rdquo; denilecek biri ile ilgilidir. Sonra İmam Ali (a.s), İmam Mehdi&rsquo;nin (a.s) zuhuru sırasında yery&uuml;z&uuml;n&uuml;n durumunu, onun h&uuml;k&uuml;metini ve dinin onunla nasıl m&uuml;h&uuml;rleneceğini a&ccedil;ıklar.</p>\n\n<p>\n	<em>&ldquo;Ey Kumeyl! Benim başlatmadığım ilim ve Kaim&rsquo;in (a.s) sonlandırmadığı hi&ccedil;bir sır yoktur... Ey Kumeyl! Ge&ccedil;mişinizin geri gelmesi ka&ccedil;ınılmazdır. Bizim, i&ccedil;inizde galibiyet sağlamamız ka&ccedil;ınılmazdır... &ldquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a></em></p>\n\n<p>\n	<em>Din bizimle başladığı gibi bizimle de son bulur. İnsanlar bizimle şirk sapıklığından kurtuldukları gibi bizimle de fitne sapıklıklarından kurtulurlar. Şirk menşeli d&uuml;şmanlıktan sonra, Allah, bizimle insanların kalplerini ve dinlerini kaynaştırdığı gibi, fitne menşeli d&uuml;şmanlıktan sonra da bizimle onların kalplerini dinde kaynaştıracaktır.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></em><em> Bizden olan Kaim ortaya &ccedil;ıkınca, g&ouml;k yağmurunu yağdırmaya ve yer bitkilerini yeşertmeye başlar. Kulların kalplerindeki d&uuml;şmanlık ortadan kalkar. Yırtıcı hayvanlarla evcil hayvanlar (kurtla kuzu) bir arada yaşar. Hatta bir kadın Irak&rsquo;tan kalkar tek başına Şam&rsquo;a gider ve her adımını attığında mutlaka yeşilliklere basar. Başında b&uuml;t&uuml;n ziynetleri olur da ne bir yırtıcı ona zarar verir, ne de o bir yırtıcıdan korkar.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<h3>\n	İsl&acirc;m&icirc; Y&ouml;netim/ Felsefesi ve Temel Prensipleri &uuml;zerine</h3>\n\n<p>\n	İmam Ali (a.s), Hz. Peygamber&rsquo;in (s.a.a) d&ouml;neminden sonra, İsl&acirc;m&icirc; y&ouml;netime dair eşsiz ve pratik bir &ouml;rnek sunmuştur. Bu y&ouml;netim, kendi i&ccedil;inde uyumlu ve tutarlı, eksiksiz bir teoriyle beslenmiştir. Bu teoriyi, kendi kitabında Mısır&rsquo;a vali olarak g&ouml;nderdiği Malik-i Eşter&rsquo;e yazdığı emirnamesinde ve mektubunda g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Sosyal bilimciler bu emirnameyle ilgilenmişler. Şerhlerini yapmış, değerlendirmelerde bulunmuşlar. Ona dair geniş etraflı a&ccedil;ıklamalar yapmış ve diğer y&ouml;netim bi&ccedil;imleriyle karşılaştırmışlardır. Bu metin, onun (a.s) imamlığının kanıtlarından biri kabul edilir. Bununla, Ehlibeyt mektebi, İsl&acirc;m ismini taşıyan sair mekteplerden ve İsl&acirc;m hil&acirc;feti adı verilen y&ouml;netim tarzından belirgin bir şekilde ayrılır. Bu mucizev&icirc; metnin yanında, Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da ve İmam&rsquo;dan (a.s) bize ulaşan diğer naslarda, İsl&acirc;m&icirc; y&ouml;netim felsefesine, d&uuml;zenine, temellerine ve ayrıntılarına dair eşsiz bir teoriyle karşılaşıyoruz. Bu geniş &ccedil;er&ccedil;eveli yaklaşımın bazı temel &ccedil;izgilerini aşağıya alıyoruz.</p>\n\n<p>\n	İmam (a.s) y&ouml;netimin toplumsal bir zorunluluk olduğunu vurgulamıştır: <em>&ldquo;İyi veya k&ouml;t&uuml;, insanların mutlaka bir emiri olmalıdır. İmamet, &uuml;mmetin d&uuml;zenidir...&rdquo;</em> Y&ouml;netim mekanizmasının hayat i&ccedil;in bir deney laboratuarı olduğunu a&ccedil;ıklamıştır: <em>&ldquo;G&uuml;&ccedil;, &ouml;vg&uuml;ye değer hasletlerle yerilen hasletleri ortaya &ccedil;ıkarır.&rdquo;</em></p>\n\n<p>\n	Bu arada egemenliğin gelip ge&ccedil;ici bir değer olduğunu ve buna aldanmamak gerektiğini a&ccedil;ıklamıştır: <em>&ldquo;Devlet, insana y&ouml;nelebildiği gibi, arkasını da d&ouml;ner...&rdquo; </em>Ardından ideal ve &ouml;rnek h&uuml;k&uuml;metin, değerli, kendisi i&ccedil;in hazırlık ve pl&acirc;n yapılma değeri taşıyan y&ouml;netim olduğunu da a&ccedil;ıklamıştır.</p>\n\n<p>\n	İsl&acirc;m y&ouml;netim d&uuml;zeninin ve &ouml;rnek devletin temel g&ouml;revleri ise şu şekilde belirlenir: 1- &Uuml;mmeti aydınlatmak. 2- Adaleti egemen kılmak. 3- Dini korumak. 4- İl&acirc;h&icirc; hadleri uygulamak. 5- Toplumu eğitmek. 6- İnsanlara &ouml;ğ&uuml;t vermek i&ccedil;in &ccedil;alışmak ve vaaz ama&ccedil;lı tebliğde bulunmak. 7- Gelir kaynaklarını genişletmek, insanların durumunu iyileştirmek ve iyi bir ge&ccedil;im d&uuml;zeyini sağlamak. 8- Bağımsızlık ve &uuml;mmetin onurunu savunmak. 9- İ&ccedil; g&uuml;venliği sağlamak. 10- Zayıflara yardım etmek. 11- D&uuml;şk&uuml;nlere destek olmak. 12- Yery&uuml;z&uuml;n&uuml;n imarına &ouml;nem vermek.</p>\n\n<p>\n	İdeal y&ouml;neticide ise bazı sıfatların olması gerekir, ki bu sıfatlar y&ouml;netimin kalıcı ve devamlı olmasının temel etkenlerinin başında gelirler. Bunları şu şekilde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r: 1- Hakka boyun eğmek. 2- Olguları anlamak. 3- Kesin ve a&ccedil;ık s&ouml;zl&uuml; olmak. 4- Hakkı egemen kılma hususunda cesur olmak. 5- İyi niyetli olmak. 6- Vatandaşlara iyilikte bulunmak. 7- İffetli olmak. 8- Adaleti yaygınlaştırmak. 9- Planlı ve iktisatlı olmak. 10- İnsaflı olmak. 11- Şefkatli olmak. 12- Halim, ağır başlı olmak. 13- Dini savunmak. 14- İleri d&uuml;zeyde takva sahibi olmak. 15- Emanet ve sorumluluk duygusuna sahip olmak. 16- Uyanık olmak. 17- Halka kaldırabileceği y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; emretmek. 18- Sahip olduğu g&uuml;&ccedil;ten dolayı kibirlenmemek. 19- Doğru bir işb&ouml;l&uuml;m&uuml; yapmak ve her bireye uygun olduğu sorumluluğu vermek. 20- Sahip olduğu her şeyde israfa ka&ccedil;maksızın eli a&ccedil;ık ve c&ouml;mert olmak.</p>\n\n<p>\n	İmam&rsquo;ın (a.s) s&ouml;zlerinde devletlerin yıkılışına ve y&ouml;netimlerin başına musibetlerin gelmesine sebep olan etkenlere ilişkin geniş a&ccedil;ıklamalara da rastlıyoruz. Bu s&ouml;zleriyle İmam, y&ouml;neticileri, g&ouml;revlileri ve valileri uyarmaktadır. Bu etkenleri şu şekilde sıralamak m&uuml;mk&uuml;nd&uuml;r: 1-Cehalet. 2- Kişisel g&ouml;r&uuml;şe dayalı istibdat ve istişareyi terk etmek. 3- Heva ve hevesin peşinden gitmek. 4- Birden fazla karar mekanizmasının olması. 5- Batıla tabi olmak ve dini k&uuml;&ccedil;&uuml;msemek. 6- Azgınlık ve zul&uuml;m. 7- Kibir ve &ouml;v&uuml;nme. 8- İyiliği engelleme. 9- İsraf ve savurganlık. 10- Gaflet. 11- İntikam. 12- K&ouml;t&uuml; tedbir. 13- İbret almamak ve deneyimlerden yararlanmamak. 14- &Ccedil;ok &ouml;z&uuml;r dilemek ve peş peşe hatalar işlemek. 15- Temel prensipleri zayi etmek. 16- Rezil, al&ccedil;ak ve idar&icirc; makamlara l&acirc;yık olmayan kimseleri &ouml;ne &ccedil;ıkarıp, yetenekli kimselere tercih etmek. İmam Ali (a.s) bu konuda ş&ouml;yle der:</p>\n\n<p>\n	<em>&ldquo;Al&ccedil;ak ve yetersiz insanların y&ouml;netime ge&ccedil;meleri, devletin &ccedil;&ouml;k&uuml;ş&uuml;n&uuml;n ve yıkılışının kanıtıdır.&rdquo;</em> 17- Hainlik. İmam (a.s) bu hususta ş&ouml;yle der: <em>&ldquo;Bir toplumda hıyanetler baş g&ouml;sterince, bereketler ortadan kalkar. Bir y&ouml;neticinin veziri, yardımcısı hain olunca, tedbiri ve pl&acirc;nı da bozulur.&rdquo;</em> 18- Siyaset zayıflığı. İmam Ali (a.s) ş&ouml;yle der: <em>&ldquo;Liderler i&ccedil;in fel&acirc;ket, siyasetin zayıf olmasıdır. G&uuml;&ccedil;l&uuml; bir insanın fel&acirc;keti de d&uuml;şmanını k&uuml;&ccedil;&uuml;msemesidir. Tedbirini erteleyen yıkılışını &ouml;ne alır.&rdquo;</em> 19- K&ouml;t&uuml; bir hayata sahip olmak. Ş&ouml;yle der İmam Ali (a.s): <em>&ldquo;Meliklerin en b&uuml;y&uuml;k felaketi k&ouml;t&uuml; bir hayat yaşamalarıdır.&rdquo;</em> 20- Valilerin ve y&ouml;neticilerin acizliği. 21- Halkın y&ouml;neticiyi himayede zayıflık g&ouml;stermesi. İmam Ali (a.s) der ki: <em>&ldquo;M&uuml;lk&uuml;n afeti, himayenin zayıf olmasıdır.&rdquo;</em> 22- &Ouml;ğ&uuml;t verenler hakkında k&ouml;t&uuml; zan beslemek. 23- Liderlerin d&uuml;nya zevklerine d&uuml;şk&uuml;n olmaları, d&uuml;nya lezzetlerine dalmaları. İmam Ali (a.s) ş&ouml;yle der: <em>&ldquo;Efendi ve &uuml;st&uuml;n o kimsedir ki, yaltaklık yapmaz, başkalarını aldatmaya &ccedil;alışmaz ve d&uuml;nya tamahları da onu aldatmaz.&rdquo;</em> Yine ş&ouml;yle der: <em>&ldquo;D&uuml;nya lezzetlerine d&uuml;şk&uuml;nl&uuml;k, emiri al&ccedil;altır.&rdquo;</em> 24- Emniyetin olmaması.</p>\n\n<h3>\n	İbadetler ve Farzlar &Uuml;zerine</h3>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle der: <em>&ldquo;Allah size bir takım farzlar &ouml;ng&ouml;rm&uuml;şt&uuml;r. Sakın onları zayi etmeyin. Bir takım sınırlar &ccedil;izmiştir. Onları aşmayın. Bazı şeyleri size yasaklamıştır. Onları işlemeyin. Bazı şeyler hakkında da bir h&uuml;k&uuml;m bildirmemiştir. Ama bu onları unuttuğundan dolayı değil. O h&acirc;lde onlar i&ccedil;in kendinizi zahmete atmayın. Allah size ancak g&uuml;zelliği emretmiştir ve size ancak &ccedil;irkinliği yasaklamıştır.&rdquo; </em></p>\n\n<p>\n	<em>&ndash; &ldquo;Zayi etmen durumunda hi&ccedil;bir mazeretin kabul edilmeyeceği emirleri mutlaka yerine getir.&rdquo; </em></p>\n\n<p>\n	<em>&ndash; &ldquo;Allah&rsquo;ın size ilk vacip kıldığı şey, nimetlerine karşı ş&uuml;kr&uuml;n&uuml;z&uuml; yerine getirmeniz ve onun hoşnutluğunu aramanızdır. Ne mutlu Rabbine s&uuml;rekli itaati g&ouml;zetenlere! İtaat nitelikli fiillere koşun. Salih amellerde yarışın. Şayet kusur işleyecekseniz, sakın farzların edasında kusur işlemeyin. Farzlar zarar g&ouml;rd&uuml;ğ&uuml; zaman nafilelerle Allah&rsquo;a yaklaşmak m&uuml;mk&uuml;n değildir. İbadetin farzlarını eda etmek gibisi yoktur.&rdquo; </em></p>\n\n<p>\n	İmam Ali (a.s), bazı il&acirc;h&icirc; yasaların gerisindeki felsefeyi a&ccedil;ıklamaya &ouml;nem vermiştir:</p>\n\n<p>\n	&ldquo;Allah şirkten arınmak i&ccedil;in imanı, kibirden temizlenmek i&ccedil;in namazı, rızkın bollaşması i&ccedil;in zek&acirc;tı, halkın ihl&acirc;sını denemek i&ccedil;in orucu, dinin g&uuml;&ccedil;lenmesi i&ccedil;in haccı, İsl&acirc;m&rsquo;ın izzeti ve onuru i&ccedil;in cihadı, halkın maslahatı i&ccedil;in emr-i bi&rsquo;l-marufu (iyiliği emretme), beyinsizlere engel olmak i&ccedil;in nehy-i ani&rsquo;l-m&uuml;nkeri (k&ouml;t&uuml;l&uuml;kten sakındırmayı), fertlerin sayısını geliştirmek i&ccedil;in akrabalık bağlarını korumayı, insan kanının boşa akmaması i&ccedil;in kısası, haramlara gerekli saygı ve &ouml;zenin g&ouml;sterilmesi i&ccedil;in hadlerin uygulanmasını, aklı korumak i&ccedil;in i&ccedil;ki i&ccedil;menin terk edilmesini, iffetlilik gereği olarak hırsızlıktan uzak durmayı, insan soyunu korumak i&ccedil;in zinadan vazge&ccedil;meyi, neslin &ccedil;oğalması i&ccedil;in livatadan uzak durmayı, hakların inkarına karşı koymak amacıyla şahitliği, doğruluğun onurunu y&uuml;kseltmek maksadıyla yalandan uzak durmayı, korkulardan emin olmak i&ccedil;in İsl&acirc;m&rsquo;ı, &uuml;mmetin d&uuml;zeni i&ccedil;in imamlığı, imamete saygı i&ccedil;in de itaati farz kılmıştır.&rdquo;</p>\n\n<p>\n	&ndash; &ldquo;Bedenin zek&acirc;tı, cihat ve oru&ccedil;tur. Allah&rsquo;ın evini ziyaret etmek, cehennem azabına karşı bir g&uuml;vencedir.&rdquo;</p>\n\n<p>\n	&ndash; &ldquo;İyiliği emret ki, iyilik ehlinden olasın. Elinle ve dilinle k&ouml;t&uuml;l&uuml;ğe karşı &ccedil;ık. Elinden geldiği kadar k&ouml;t&uuml;l&uuml;kten uzak dur. Dinin son hedefi, iyiliği emretmek, k&ouml;t&uuml;l&uuml;ğ&uuml; yasaklamak ve hadleri ikame etmektir. Cihat dinin direği ve mutlu insanların hayat tarzıdır. Kim hakkı egemen kılmak i&ccedil;in cihat ederse, başarılı kılınır. G&ouml;klerin kapıları m&uuml;cahitlere a&ccedil;ılır. Cihadın sevabı &ouml;d&uuml;llerin en b&uuml;y&uuml;ğ&uuml;d&uuml;r.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>&ldquo;</p>\n\n<h3>\n	Ahl&acirc;k ve Terbiye &Uuml;zerine</h3>\n\n<p>\n	İmam Ali (a.s) toplumsal terbiyeye b&uuml;y&uuml;k &ouml;nem vermiştir. İnsandaki ahl&acirc;k&icirc; sapmayı derinliğine tedavi etmek i&ccedil;in yoğun &ccedil;aba sarfetmiştir. İmam Ali (a.s) en temel hastalığı ş&ouml;yle vasfeder: <strong>&ldquo;Dikkat edin! D&uuml;nya sevgisi b&uuml;t&uuml;n hataların anasıdır.&rdquo;</strong> İmam Ali (a.s) hil&acirc;fete dair nebev&icirc; &ccedil;&ouml;z&uuml;me karşı ger&ccedil;ekleştirilen komploların gerisindeki en temel sebepleri ve Peygamber efendimizin (s.a.a) tevat&uuml;r d&uuml;zeyindeki s&ouml;zlerine ve M&uuml;sl&uuml;manlara karşı ortaya konulmuş onca kanıta rağmen iktidarın ele ge&ccedil;irilmesinin sırrını a&ccedil;ıklarken, d&uuml;nya sevgisinin en derin nedenini de şu şekilde izah etmektedir: <strong>&ldquo;Evet, onları duydular ve iyi de anladılar. Fakat d&uuml;nya onların g&ouml;zlerine s&uuml;sl&uuml; g&ouml;r&uuml;nd&uuml;. D&uuml;nyanın &ccedil;ekiciliği onların akıllarını başlarından aldı.&rdquo;</strong></p>\n\n<p>\n	D&uuml;nyaya y&ouml;nelik bu şiddetli sevgi, insanı amacına ulaşmak i&ccedil;in her t&uuml;rl&uuml; yola başvurmaya sevk eder. &Ccedil;&uuml;nk&uuml; insanın bir şeye y&ouml;nelik aşırı sevgisi, onu k&ouml;r ve sağır eder. Bu y&uuml;zden halifeler hil&acirc;feti ele ge&ccedil;irmelerini &ccedil;eşitli gerek&ccedil;elerle izah etmeye kalkışmışlardır ki, İmam&rsquo;ın (a.s) kesin kanıtları karşısında bu gerek&ccedil;elerin hi&ccedil;bir ge&ccedil;erliliği kalmamıştır. Buna rağmen iktidarı elden bırakmamak i&ccedil;in b&uuml;y&uuml;k bir diren&ccedil; g&ouml;stermişlerdir. Şayet, bu sapmanın derin sebebinin tedavisi i&ccedil;in İmam Ali&rsquo;den (a.s) bir il&acirc;&ccedil; isteyecek olursak, bu ilacı, onun Hemmam hutbesi adıyla bilinen konuşmasındaki muttakilere ilişkin ince tanımlamasında buluruz. İmam Ali (a.s) bu hutbesinde muttakileri takvanın bu kemal derecesine ulaştıran sırrı ş&ouml;yle a&ccedil;ıklar: <strong>&ldquo;Onların nefislerinde yaratıcı gereği gibi b&uuml;y&uuml;k olduğu i&ccedil;in, ondan başkası alabildiğine k&uuml;&ccedil;&uuml;lm&uuml;şt&uuml;r.&rdquo;</strong> İşte, bunun gibi y&uuml;ce Allah&rsquo;a ilişkin ger&ccedil;ek bilgi, muttaki kulların g&ouml;z&uuml;nde d&uuml;nyanın k&uuml;&ccedil;&uuml;lmesine sebep olur. Onların g&ouml;zlerinde d&uuml;nya k&uuml;&ccedil;&uuml;ld&uuml;ğ&uuml; zaman, artık d&uuml;nya onların hi&ccedil;bir &ccedil;abalarının amacı olamaz. D&uuml;nyaya sahip olmak i&ccedil;in &ccedil;abalamazlar. Bilakis, d&uuml;nyaya ve d&uuml;nya m&uuml;lk&uuml;ne ilgi duymazlar. Tıpkı Ali b. Ebu Talib&rsquo;in d&uuml;nya m&uuml;lk&uuml;ne ilgi duymadığı gibi. Nitekim Kureyş hil&acirc;feti zorla ele ge&ccedil;irdiğinde o, bu zahir&icirc; egemenlikten vazge&ccedil;mişti ve ş&ouml;yle demişti: <strong>&ldquo;Bu &ouml;zg&uuml; makama (hil&acirc;fet), bazıları tamah etti. Bazıları ise, ondan c&ouml;mert&ccedil;e vazge&ccedil;tiler. Hakem Allah&rsquo;tır ve buluşma g&uuml;n&uuml; de kıyamettir.&rdquo;</strong></p>\n\n<p>\n	İşte bu noktada İsl&acirc;m toplumunda birbirinden tamamen farklı iki ahl&acirc;k&icirc; &ccedil;izgi belirginleşti. Biri: Makyavelist siyaseti yeren Ali&rsquo;nin (a.s) &ouml;rnek ahl&acirc;kı.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Diğeri ise, hangi yolla olursa olsun, iktidara gelmek i&ccedil;in her şeyi mubah g&ouml;ren halifelerin ahl&acirc;kıdır. Bu y&uuml;zden Ali (a.s), iktidardan imtina etmişken, başkaları ihtirasla iktidara sarılmıştır.</p>\n\n<h3>\n	Dua ve Yakarış &Uuml;zerine</h3>\n\n<p>\n	Diğer Ehlibeyt İmamları gibi İmam Ali (a.s) de dua ve yakarışa b&uuml;y&uuml;k &ouml;nem veriyordu. Nitekim bu bağlamda Kur&rsquo;&acirc;n-ı Kerim Hz. Peygamber&rsquo;e hitaben ş&ouml;yle buyuruyor: <strong>&ldquo;De ki: Duanız olmasa, Rabbim size ne diye değer versin!&rdquo;</strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong><strong>[11]</strong></strong></a> İmam Ali (a.s) gerek s&ouml;zleriyle ve gerekse hayatıyla duanın &ouml;nemini vurgulamıştır ve ş&ouml;yle buyurmuştur: <em>&ldquo;Dua, velilerin sil&acirc;hıdır.&rdquo;</em></p>\n\n<p>\n	Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da &ccedil;eşitli alanlarla ilgili dualar yer alır. Bu dualar &ldquo;es-Sahifet-ul Aleviyye&rdquo; adı altında derlenmiştir. Bu duaların en parlağı Kumeyl duası, Sabah duası ve Şabaniye m&uuml;nacatı adıyla bilinen dualardır. Aşağıda İmam Ali&rsquo;den (a.s) rivayet edilen manzum bir m&uuml;nacat ve yakarışa yer veriyoruz:</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&ldquo;Hamdolsun sana ey c&ouml;mertlik, ululuk ve y&uuml;celik sahibi!</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Şanın y&uuml;cedir senin, dilediğine verirsin, dilediğine vermezsin</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;, ey yaratıcım, koruyucum, sığınağım!</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Zorlukta ve kolaylıkta sana yakarırım.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Hatalarım b&uuml;y&uuml;k ve &ccedil;ok olsa da,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Senin g&uuml;nahlarımı bağışlaman, daha b&uuml;y&uuml;k ve daha geniştir.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! H&acirc;limi, yoksulluğumu ve muhta&ccedil;lığımı g&ouml;rensin,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Benim gizli yakarışlarımı duyansın.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Umudumu kesme, saptırma</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Kalbimi. &Ccedil;&uuml;nk&uuml;, c&ouml;mertliğinin sınırsızlığına dair &uuml;midim sonsuzdur.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Eğer beni yalnız bırakırsan ya da derg&acirc;hından kovarsan,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Kime &uuml;mit bağlarım</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Ya da kimi şefaat&ccedil;i kılarım.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Beni azabından koru, &ccedil;&uuml;nk&uuml; ben,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Zelil olmaktayım, korkarak sana boyun eğmekteyim.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Eğer bana bin yıl azap edersen,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Sana bağladığım &uuml;mit ipim kopmaz.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	İl&acirc;h&icirc;! Eğer iyilerden başkasını affetmezsen,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	O zaman, hevasına uyup k&ouml;t&uuml;l&uuml;k edene kim fayda sağlar.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Sevgi adamı gecelerini uykusuz ge&ccedil;irir,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Yakarır, dua eder. Gafil ise, rahat uykusuna dalar.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<h3>\n	İmam&rsquo;ın (a.s) Edeb&icirc; Eserleri &Uuml;zerine</h3>\n\n<p>\n	Gerek Nehc&rsquo;&uuml;l-Bel&acirc;ğa&rsquo;da ve gerekse İmam&rsquo;ın (a.s) mirasıyla ilgili diğer kitaplarda d&uuml;z yazı ve manzum olarak İmam&rsquo;dan rivayet edilen bazı metinleri inceleme imkanı bulduk ve İmam&rsquo;ın hitabet, yazı, mektup, hikmetli s&ouml;z, &ouml;ğ&uuml;t ve şiir meydanında ulaştığı g&ouml;z kamaştırıcı zirveyi g&ouml;zlemledik. Edebiyat uzmanlarının da s&ouml;ylediği gibi, sanat, derinlik ve fikir alanında tarihin tanık olduğu en y&uuml;ksek edeb&icirc; &uuml;r&uuml;nler İmam Ali&rsquo;nin (a.s) ortaya koyduğu &uuml;r&uuml;nlerdir, dediğimiz zaman m&uuml;balağa etmiş olmayız.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;İmam Ali&rsquo;nin (a.s) değişik alanlarda ortaya koyduğu manzum eserlerden bazı &ouml;rnekleri aşağıya alıyoruz. Bu arada İmam Ali&rsquo;ye (a.s) nispet edilen bir divan olduğunu da belirtelim. Bazı tarih&ccedil;iler bu eseri esas almışlar ve edeb&icirc; sanatlara İmam Ali&rsquo;den rivayet edilen bu metinleri tanık g&ouml;stermişlerdir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	İmam (a.s), babası Ebu Talib (r.a) i&ccedil;in yazdığı mersiyede ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&ldquo;Ebu Talib! G&uuml;ven veren korunak,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Bereketli bir yağmur ve karanlığı yaran nur.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Yokluğun melek&ucirc;t &acirc;lemini sarstı,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Nimetlerin velisi (Peygamber) sana sal&acirc;t etti.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Rabbin, hoşnutluğuyla seni karşıladı,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&Ccedil;&uuml;nk&uuml; sen Mustafa&rsquo;nın en iyi amcasıydın.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Cahiz ve Belazur&icirc;&rsquo;nin ş&ouml;yle dedikleri rivayet edilir: &ldquo;Ali, sahabenin en şairi, en fasih konuşanı, en hatibi ve en g&uuml;zel yazı yazanıydı.&rdquo;</p>\n\n<p>\n	Ali Bedir g&uuml;n&uuml; ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&ldquo;K&acirc;firler y&uuml;z &ccedil;evirince, Resulullah&rsquo;a yardım ettik,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Sevgi sahibi M&uuml;sl&uuml;manlar ona doğru koştular.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Ona duyduğumuz saygıdan dolayı insanların azgınlarını vurduk,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Bunlar ne doğru yolu g&ouml;rd&uuml;ler ne de hidayete erdiler.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Bize hidayeti getirdiği zaman Peygamber, hepimiz</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Rahman&rsquo;a itaat, hak ve takvada buluştuk.&rdquo;</p>\n\n<p>\n	Sıbt b. Cevz&icirc;, Tezkiret&rsquo;&uuml;l-Havas adlı eserinde İmam Ali&rsquo;nin (a.s) şu şiirini rivayet eder:</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&ldquo;İnsanlar tedbir alarak d&uuml;nyaya karşı ihtiraslıdırlar,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Onu senin i&ccedil;in bulanık olarak vasfettiler.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Oysa rızıklandıkları zaman akıllarıyla rızıklanmadılar,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Aksine takdir gereği rızıklandılar.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Eğer rızık g&uuml;ce veya galibiyete bağlı olsaydı,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Kartallar ser&ccedil;elerin rızkını alıp u&ccedil;arlardı.&rdquo;</p>\n\n<p>\n	İmam Ali (a.s) bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:35.45pt;\">\n	&ldquo;Hastalığın i&ccedil;indedir; ama farkında değilsin,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Hastalığın senden kaynaklanır; ama bunu g&ouml;rmezsin.</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Sen kendini k&uuml;&ccedil;&uuml;k bir cisim sanırsın,</p>\n\n<p style=\"margin-left:35.45pt;\">\n	Fakat en b&uuml;y&uuml;k &acirc;lem sende saklıdır.&rdquo;</p>\n\n<p>\n	Sel&acirc;m sana ey Hasan&rsquo;ın ve H&uuml;seyin&rsquo;in babası, ey s&ouml;z ustalarının ve şairlerin efendisi! Doğduğun g&uuml;n, inandığın g&uuml;n, cihat ettiğin g&uuml;n, sabrettiğin ve Peygamber&rsquo;i kendine tercih ettiğin g&uuml;n, Allah&rsquo;ın sınırlarını ik&acirc;me ettiğin, sabır ve il&acirc;h&icirc; rızayı umarak şehit edildiğin g&uuml;n ve tekrar dirileceğin ve sana uyanları havuzun başına g&ouml;t&uuml;r&uuml;p nimetler cennetine g&ouml;t&uuml;rd&uuml;ğ&uuml;n g&uuml;n...</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 176</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- el-Mu&rsquo;cem&rsquo;ul-Mevdu&icirc; Li-Nehc&rsquo;il-Bel&acirc;ğa, 42 / 53, 101; Tasnif-u Gurer&rsquo;il-Hikem, s.109-118</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- el-Mu&rsquo;cem&rsquo;ul-Mevdu&icirc; Li-Nehc&rsquo;il-Bel&acirc;ğa, 87-116, 374-445</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, hutbe: 138</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- age.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Beşaret&rsquo;ul-Mustafa, s.24-31</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Melahim-i İbni Tavus, s.84-85</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- el-Hisal, Şeyh Saduk, 2 / 418. bk. Mevsuat-u Ehad&icirc;s-i Emir&rsquo;il-M&uuml;minin, c.1, İmam Mehdi (a.s) ile ilgili rivayetler, Nehc&rsquo;&uuml;l-Bel&acirc;ğa Kurumu.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Tasnif-u Gurer&rsquo;il-Hikem, s.175-190, 331-335; el-Mu&rsquo;cem&rsquo;ul-Mevdu&icirc; Li-Nehc&rsquo;il-Bel&acirc;ğa, s.140-150, 216-239.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- el-Mu&rsquo;cem&rsquo;ul-Mevdu&icirc; Li-Nehc&rsquo;il-Bel&acirc;ğa, s.282-356, 194-214, 152-169, 374-379; Tasnif-u Gurer&rsquo;il-Hikem, el-Kısm&rsquo;ul Ahl&acirc;k&icirc;, s.205-323, 127-147</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Furkan, 77</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- es-Sahifet&rsquo;ul-Aleviyye; Mefatih&rsquo;ul-Cinan</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Tarih&rsquo;ul-Edeb&rsquo;il-Arabi Fi Dav&rsquo;il-Menhec&rsquo;il-İsl&acirc;m&icirc;, Dr. Mahmud Bustan&icirc;: Edeb&rsquo;ul-İmam Ali (a.s)</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- bk. Fi Rihab-i Eimmmet-i Ehl&rsquo;il-Beyt (a.s), Seyyid Muhsin Emin, 2 / 301-313</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- el-Gadir, 3 / 106, 7 / 378, 379</p>\n	</div>\n</div>','İmam Ali\'den (A.S) İnciler','','publish','closed','open','','imam-aliden-a-s-inciler','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2773',0,'post','',0),(2774,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	Biz, Ehl-i Beyt dostlarının inancı şudur ki, Hz. İmam Ali Bin Ebu Talip (a.s), Hz. Resulullah (s.a.a) &rsquo;ın&nbsp; Allah&rsquo;ın emri gereği yerine tayın ettiği bilafasl halifesi, onun ilminin varisi&nbsp; ve ondan sonra Allah&rsquo;ın yery&uuml;z&uuml;ndeki&nbsp; h&uuml;ccetidir. Nitekim Hz. Resulullah&rsquo;ın sağlığında da ona ilk iman getiren, ona en yakın olan, onu en &ccedil;ok savunan, kendi nefsi ve kardeşi ilan ettiği kimse de odur. Bu biz Ehl-i Beyt dostları i&ccedil;in g&uuml;n ışığından daha a&ccedil;ıktır ve bu konuda hi&ccedil;bir ş&uuml;phemiz yoktur. Ancak s&ouml;z&uuml;m&uuml;z şudur ki; yalnızca Şia&rsquo;nın değil, genel anlamda İslam-i kaynakları birazcık araştıran her M&uuml;sl&uuml;man bu ger&ccedil;eği İslam tarihinin ve kaynaklarının hemen her safhasında g&ouml;rebilir. Elbette bundan maksadımız M&uuml;sl&uuml;manlar arasında yeni bir ihtilaf yaratmak&nbsp; veya varolan bazı ihtilafları daha da k&ouml;r&uuml;klemek değildir. Aksine, b&uuml;t&uuml;n İslam-i inan&ccedil; sistemlerini tam bir hoşg&ouml;r&uuml;yle karşılamakla birlikte, ilmi bir bahsi başlatmak istiyoruz.<br />\n	Aziz okurlardan ricamız şudur ki, tam bir metanet ve ilmi ağırlıkla makalemizi okusunlar, ancak kabul etmedikleri veya yanlış buldukları bazı hususlar olursa, yine hi&ccedil;bir taşkınlığa ve &ouml;fkeye yer vermeden ilmi olarak&nbsp; gerekli g&ouml;rd&uuml;kleri konuları bize hatırlatsınlar. B&uuml;t&uuml;n M&uuml;sl&uuml;man kardeşlerimden beklentim şudur ki, her zaman hayatımızda Allah&rsquo;u Teala&rsquo;nın &ldquo;Rabbinin&nbsp; yoluna hikmet ve g&uuml;zel &ouml;ğ&uuml;tle davet et ve onlarla en g&uuml;zeliyle tartış! Rabbin, kendi yolundan sapanları da en iyi bilendir ve O, hidayete erenleri de &ccedil;ok iyi bilir.&rdquo;(1) ayetiyle &ldquo;(Ey Muhammet)&rdquo; Dinleyip de s&ouml;z&uuml;n en g&uuml;zeline uyan kullarımı m&uuml;jdele. İşte Allah&rsquo;ın doğru yola ilettiği kimseler onlardır. Ger&ccedil;ekte akıl sahipleri de onlardır.&rdquo;(2) ayetini kendimize şiar edinelim ve hi&ccedil;bir taşkınlığa yer vermeden ilmi konularda birbirimize yardımcı olalım.<br />\n	Ben yukarıda biz Ehl-i Beyt dostlarının hilafet konusundaki inancına işaret ettim ve bu konunun kendi kaynaklarımız a&ccedil;ısından kesin olarak a&ccedil;ık olduğunu belirttim. Ancak, bizim kaynaklarda ge&ccedil;en delillere isnat etmek bizimle aynı g&ouml;r&uuml;ş&uuml; paylaşmayan kimseler i&ccedil;in inandırıcı bir y&ouml;ntem olmayabilir veya&nbsp; biz eğer bu konuda delil olarak sadece kendi kaynaklarımızdan yararlanırsak, bazılarının bunlar sizlerin kendi uydurmalarınızdır diye kesip atması s&ouml;z konusu olabilir. Bunun i&ccedil;in bu bahsimizde delil kaynağı olarak yalnızca Kur&rsquo;an-ı Kerim ve Ehl-i S&uuml;nnet kardeşlerimizin kendi hadis kaynaklarından istifade edeceğiz. İslam tarihini inceleyen her bir insan, Hz. Resulullah (s.a.a)&rsquo;ın peygamberliğe tayin edildiği ilk g&uuml;nden&nbsp; itibaren Hz. Ali (a.s)&rsquo;nin da hilafet makamına tayin edilmiş olduğu hususunu anlaması pek zor bir araştırmayı gerektirmediğini g&ouml;recektir.<br />\n	Bakınız, Hz. Resulullah (s.a.a)&rsquo;a ilk&nbsp; vahiy inme anıdır. Cebrail (a.s) nazil olup ilahi vahyi indirmiş ve şeytan artık insanları putperest etmekten &uuml;mit kestiği i&ccedil;in acı bir yanıkla &ccedil;ığlık&nbsp; atmıştır. Bu b&uuml;y&uuml;k hadiseye yalnızca Hz. Resulullah (s.a.a) ve Hz. İmam Ali (a.s) tanık olmuşlardır. Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) bunu ş&ouml;yle anlatıyor: &ldquo;Hen&uuml;z k&uuml;&ccedil;&uuml;k yaşta iken Arab&rsquo;ın g&ouml;ğs&uuml;ne ayak basan benim. Rabia ve M&uuml;zar kavimlerinin &ouml;nde gelenlerini ezen benim. Benim Hz. Res&uuml;lullah&rsquo;a olan &ccedil;ok yakın akrabalığımı ve katında ki, &ouml;zel konumumu biliyorsunuz. Beni k&uuml;&ccedil;&uuml;k yaşta iken kendi evine g&ouml;t&uuml;rd&uuml;. Beni kendi bağrına basıyor, kendi yatağında yatırıyordu. Benim bedenimi kendi bedenine dokunduruyor, kendi kokusunu bana koklatıyordu. Yemeği kendi ağzında &ccedil;iğner, sonra bana yediriyordu. O benden ne bir yalan s&ouml;z duydu ne de yanlış bir davranış&nbsp; g&ouml;rd&uuml;. Hen&uuml;z o s&uuml;t emer yaşta iken Allah&rsquo;u Teala kendi katından meleklerinin en b&uuml;y&uuml;ğ&uuml;n&uuml; onu korumakla g&ouml;revlendirdi. O melek gece g&uuml;nd&uuml;z y&uuml;celik yolunu ve alemin g&uuml;zel ahlaklarını ona &ouml;ğretiyordu. Ben de bir deve yavrusunun kendi annesini izlediği gibi, onu takip ediyordum. Her g&uuml;n kendi ahlakından benim i&ccedil;in bir bayrak diker ve ona uymamı emrederdi. Her yıl bir s&uuml;re Hira&rsquo;da kalırdı. Onu orada yalnızca ben g&ouml;r&uuml;rd&uuml;m ve benden gayri hi&ccedil;bir kimse g&ouml;rmezdi. O g&uuml;nlerde hi&ccedil;bir evde Hz. Resulullah (s.a.a) ve Hatice&rsquo;den gayri bir M&uuml;sl&uuml;man yoktu. Ben ise onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Ben vahiy ve risalet nurunu g&ouml;r&uuml;yor ve n&uuml;b&uuml;vvet kokusunu kokluyordum. Ben Hz. Resulullah (s.a.a)&rsquo;a vahiy nazil olduğu zaman şeytanın &ccedil;ığlığını duydum ve Hz. Res&uuml;lullah&rsquo;a bu &ccedil;ığlık nedir ?diye sordum. Hz. Resulullah (s.a.a) : &ldquo;Bu şeytanın &ccedil;ığlığıdır. Artık kendinin&nbsp; ibadet edilmesinden &uuml;mit kesti ve benim duyduğumu sen de duyuyor ve benim g&ouml;rd&uuml;ğ&uuml;m&uuml; sen de&nbsp; g&ouml;r&uuml;yorsun, ancak&nbsp; sen&nbsp; nebi değilsin ama sen vezirsin ve sen hayır &uuml;zeresin&rdquo;(3) dedi.<br />\n	Aziz okurlar, bu hadisi yorumlamayı sizin kendinize bırakıyorum. Acaba vahyin nazil olduğu ilk andan itibaren Hz. Resulullah gibi Allah&rsquo;u Teala tarafından Hz. Ali&rsquo;nin de basiret g&ouml;z&uuml;n&uuml;n a&ccedil;ılması ve Hz. Res&uuml;lullah&rsquo;a g&ouml;sterilen hakikatlerin bizzat o hazrete de g&ouml;sterilmesi ve sonra da Hz. Resulullah&rsquo;ın hakkında o c&uuml;mleleri buyurması, sizce &ouml;zel bir anlam taşımıyor mu? Eğer bunun &ouml;zel bir anlamı yoksa neden b&uuml;t&uuml;n onca insanlar arasından sadece o hazret&nbsp; se&ccedil;ilmiştir? Acaba bu hadisi şeriften Allah&rsquo;u Teala tarafından Hz. Ali (a.s.)&rsquo;nin da batin g&ouml;z&uuml;n&uuml;n&nbsp; a&ccedil;ıldığı ve Hz. Resulullah&rsquo;ın peygamberliğe se&ccedil;ildiği, bizzat Allah Teala&nbsp; tarafından o hazrete de bildirildiği ve dolayısıyla hatta Hz. Hatice&rsquo;den bile &ouml;nce İslam dinini se&ccedil;tiği ortaya &ccedil;ıkmıyor mu? Sonra, bu hadisten Hz. Ali (a.s)&rsquo;ın da Hz. Resulullah gibi Allah katında &ouml;zel bir mevkie getirildiği anlaşılmıyor mu? Mutezile mezhebinden olan İbn-i Ebi-l Hadid&nbsp; Şerhi Nehc-&uuml;l Belağa adlı kitabında imamın bu hutbesini a&ccedil;ıklarken şu rivayete yer veriyor: &ldquo;Şeytanın &ccedil;ığlığına gelince, Ebu Abdullah Ahmet bin Hanbel kendi M&uuml;sned&rsquo;inde Hz. Ali bin Ebu Talipten şu rivayeti nakletmiştir: &ldquo;Hz. Resulullah (s.a.s)&rsquo;ın miraca g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml; gecenin sabahı&nbsp; ben de o hazretle beraberdim. Odada namaz kılıyorlardı. Hz. Resulullah (s.a.a) ve ben namazı bitirince &ccedil;ok şiddetli bir &ccedil;ığlık duydum. &ldquo;Ey Allah&rsquo;ın Resul&uuml; bu &ccedil;ığlık nedir?&rdquo; diye sordum. Hz. Resulullah: &ldquo;Bunun şeytanın &ccedil;ığlığı olduğunu bilmiyor musun? Benim bu gece g&ouml;ğe g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;m&uuml; bildi ve artık yery&uuml;z&uuml;nde ibadet edilmesinden&nbsp; &uuml;mit kesti.&rdquo;dedi.(4)<br />\n	A&ccedil;ıktır ki, Hz. Resulullah (s.a.a)&rsquo;a ilk vahiy geldiği&nbsp; andan itibaren vahiy anında meydana gelen ilahi&nbsp; olayların Hz. Ali&rsquo;ye de g&ouml;sterilmesi elbette ki &ouml;zel bir anlam taşımaktadır ve bu da Hz. Resulullah&rsquo;ın beyan buyurduğu vezirlik &ldquo;halifelik&rdquo; olayından gayri bir şey değildir. Bundan daha &ouml;tesi, Hz. Resulullah&rsquo;ın yaratılış ile ilgili olan hadislerine baktığımızda bu iki hazretin yaratılışın ilk başından beraber yaratıldıkları ve birinin Allah&rsquo;ın emri gereği peygamberliğe ve diğerinin de onun halifeliği ve imamet makamına tahsis kılındıklarını g&ouml;receğiz. Bakınız, İbn-i Meğazili El Menakib adlı kitabının 87.safhasında&nbsp; 130 numaralı hadisinde ş&ouml;yle naklediyor: &ldquo;Selman&rsquo;dan&nbsp; dedi ki: &ldquo;Habibim Muhammet&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo;Ben ve Ali Allah katında bir nur idik. Ademi yaratmadan bin yıl &ouml;nce o nur Allah&rsquo;a tespih ve takdis etmekle meşgul idi. Allah Ademi yaratınca o nuru onun sulb&uuml;nde&nbsp; kıldı. Abd-ul M&uuml;ttalib&rsquo;in sulb&uuml;nde ayrılıncaya kadar devamlı olarak bir arada idik. Dolayısıyla n&uuml;b&uuml;vvet bana ait oldu hilafet de Ali&rsquo;ye.&rdquo;&nbsp; Bu hadisin benzeri bir &ccedil;ok ayrı kaynaklarda da ge&ccedil;mektedir. Buna &ouml;rnek olarak,&nbsp; Teberi&rsquo;nin Riyaz&rsquo; &uuml;n Nazre&nbsp; adlı&nbsp; kitabı (C.2/ S.162)&nbsp; İbn-i Hacer- el Haysemi&rsquo;nin&nbsp; Mecme&rsquo;&uuml;z Zevaid adlı kitabı (C.9/ S.128)&nbsp; Hatib&rsquo;in Tarih-i Bağdat adlı kitabı (C.6/ S.58), Hafız Genci&nbsp; Şafii&rsquo;nin&nbsp; Kifayet-&uuml;t Talip adlı kitabı&nbsp; (S.315), İbn-i Esakir&rsquo;in tarihi (S.350), Allame Zahabi&rsquo;nin Mizan-&uuml;l İtidal adlı kitabı (C.1 S.507), İbn-i Hacer Askalani&rsquo;nin&nbsp; Lisan-&uuml;l Mizan adlı kitabı (C.2/ S.229)&nbsp; Hamuyni&rsquo;nin&nbsp; Feraid-us Simteyn kitabı (C.1/ S.43 ) Harezmi&#39;nin&nbsp; Menakibi (S.46 )&nbsp; ve benzeri bir &ccedil;ok eserleri zikredebiliriz. Bu hadislerin tamamının senedi sahihtir veya hepsi kesin olarak sahih olan hadislerdir diye bir iddiamız yoktur. Ancak Şia kaynaklarında bulunan buna dair hadislerin doğruluğunda hi&ccedil;bir ş&uuml;phemiz&nbsp; olmamakla birlikte, Ehl-i S&uuml;nnet kardeşlerimiz ulemasına&nbsp; ait olan hadis kaynaklarında da bu gibi hadislerin m&uuml;tezafir olarak nakledilmiş olması, bizim yukarıda belirtmiş olduğumuz inancımızın doğru olduğuna ayrıca bir kanıt teşkil etmekte ve ger&ccedil;eği arayanlar i&ccedil;in bir aydınlanma meşalesi&nbsp; oluşturmaktadır. Zira; bu kadar hadislerin hepsinin uydurulmuş olmasının&nbsp; m&uuml;mk&uuml;n olmayacağı hususu insafla konuya eğilen her ger&ccedil;ek&ccedil;i insana a&ccedil;ıktır.<br />\n	Şimdi Hz. İmam Ali (a.s)&rsquo;nin, biz Ehl-i Beyt dostlarının savunduğu şekilde Hz. Resulullah (s.a.a)&rsquo;ın bilafasl halifesi olduğunu ispatlayan delilleri &ouml;zet olarak ele alalım. Bunlardan biri, İnzar ayetinin nazil olduğunda tahakkuk bulan olaylardır. Olay kısaca şundan ibarettir: Hz. Resulullah (s.a.a)&rsquo;a Şuara s&uuml;resinin 214.ayeti nazil olmuş ve Allah&rsquo;u Teala Hz. Resulullah&rsquo;ı kendi akrabalarını inzar etmekle (korkutup dine davet etmekle) g&ouml;revlendirmiştir. Bunun &uuml;zerine Hz. Resulullah, Hz. Ali (a.s)&rsquo;yi yemek hazırlayarak, yakın akrabalarını yemeğe davet etmekle g&ouml;revlendirmiştir.&nbsp; O g&uuml;n hazretin daveti &uuml;zerine aralarında Ebu Talip, Hamza, Abbas ve Ebu Leheb&rsquo;in de bulunduğu yaklaşık kırk kişi Hz. Ebu Talib&rsquo;in evinde toplanmıştır. Hz. Resulullah (s.a.a) yemek yenildikten sonra, kendinin Allah tarafından peygamberlikle g&ouml;revlendirildiğini onlara ş&ouml;yle a&ccedil;ıklamıştır: &ldquo;Ey Abd-ul M&uuml;ttelip oğulları, ant olsun Allah&rsquo;a ki; ben Arap gen&ccedil;leri arasında kendi kabilesine benim getirdiğim şeyden daha hayırlı bir şey getiren bir gen&ccedil; tanımıyorum. Ben sizin i&ccedil;in d&uuml;nya ve ahret hayrını getirmişim. Allah beni sizleri ona davet etmekle g&ouml;revlendirmiştir. Sizlerden kim benim bu g&ouml;revimde bana yardım etmeğe hazırdır ki, benim kardeşim, vasim ve sizin aranızda halifem olsun?&rdquo;(5) Orada hazır bulunanların hi&ccedil; birinden&nbsp; bir ses &ccedil;ıkmaz ve yalnızca Hz. Ali (a.s) kalkıp &ldquo;Ey Allah&rsquo;ın peygamberi, sana yardım etmeğe ben hazırım&rdquo;der. Hz. Resulullah (s.a.a) Hz. Ali&rsquo;ye:&rdquo;Ey Ali sen otur&rdquo; der ve bu sahne &uuml;&ccedil; defa tekrarlanır. Her &uuml;&ccedil;&uuml;nde de o hazrete icabet eden yalnızca Hz. İmam Ali (a.s) olur. Bunun &uuml;zerine Hz. Resulullah (s.a.a)&nbsp; m&uuml;barek elini Hz. Ali (a.s)&rsquo;ın omzuna koyarak; &ldquo;Bu benim kardeşim, vasim ve sizin aranızdaki halifemdir, onu dinleyin ve ona itaat edin.&rdquo; buyurur. Bunun &uuml;zerine orada bulunanlar g&uuml;lerek kalkıp Ebu Talib&rsquo;e: &rdquo;Sana kendi &ccedil;ocuğunu dinleyip, onun emrine uymanı farz kıldı!&rdquo;diyerek dağılıp giderler.(6)<br />\n	Bu hadisi şerif Hz. Emir-&uuml;l M&uuml;minin Ali (a.s)&rsquo;in Hz. Resulullah&rsquo;tan sonra onun bilafasl halife ve vasisi olduğunu a&ccedil;ık&ccedil;a belirtmektedir. Bu hadisi ayrı manalara yorumlamak a&ccedil;ık&ccedil;a bir inat&ccedil;ılıktan başka bir şey değildir.<br />\n	Bu hadis, biz Ehl-i Beyt dostlarına ait kaynaklarda m&uuml;tavatir olarak nakledilmiştir. Dolayısıyla bizim onun sıhhatında hi&ccedil;bir kuşkumuz yoktur. Diğer M&uuml;sl&uuml;man kardeşlerimiz i&ccedil;in de, şu kadarını belirteyim ki; bu hadisi, bir &ccedil;ok b&uuml;y&uuml;k Ehl-i S&uuml;nnet alim ve hadis yazarları kendi kitaplarında benzeri tabirlerle nakletmişlerdir. Bunlara &ouml;rnek olarak, Ahmet bin Hanbel&rsquo;i, İbn-i İshak&rsquo;ı, İbn-i Cerir&rsquo;i, İbn-i Ebi Hatem&rsquo;i,İbn-i M&uuml;rdeveyh&rsquo;i, Ebu Naim&rsquo;i, Beyhakı&rsquo;yı, Salebi&rsquo;yi, Taberi&rsquo;yi, İbn-i Esir&rsquo;i, İbn-i Kesir&rsquo;i, Ebu-l Feda&rsquo;yı, Ebu Cafer İskafi&rsquo;yi, Tahavi&rsquo;yi, Ziya Mukaddesi&rsquo;yi, Said bin Mensur&rsquo;u, Nisai&rsquo;yi, Hakim&rsquo;i, Zehebi&rsquo;yi ve İbn-i Ebil Hadid&rsquo;i zikredebiliriz.<br />\n	Şimdi, aziz okurların araştırmalarına kolaylık olması i&ccedil;in Ehl-i S&uuml;nnet ulemasının mezkur hadise değindikleri eserlerinden bazılarını &ouml;rnek olarak zikredelim. Salebi&nbsp; ve Teberi&nbsp;&nbsp; El-Kebir adlı tefsirlerinde. Yine İbn-i Kesir kendi tefsirinin Şuara suresinin tefsirinde, Teberi Tarih-&uuml;l &Uuml;mem ve M&uuml;luk adlı tarih kitabının 217.safhasında, İbn-i Esir El-Kamil adlı tarih kitabının 2.cildinin 22.safhasında, Ebu-l Feda kendi tarihinin 1. c&uuml;z&uuml;n&uuml;n 116.safhasında, İbn-i Ebi-l Hadid Şerhi Nehc-&uuml;l Belağa adlı kitabının 3.cildinin 257.safhasından, 281.safhasına kadar olan b&ouml;l&uuml;m&uuml;nde, Halebi Es-Siret-&uuml;l Halebiyye adlı kitabının 1.c&uuml;z&uuml;n&uuml;n 381.safhasında, Ahmet bin Hanbel El-M&uuml;snet adlı kitabının 1.c&uuml;z&uuml;n&uuml;n 111, 159 ve 331.safhalarında, Nisai Hasais-&uuml;l Aleviyye adlı kitabının 6.safhasında, Hakim M&uuml;stedrek-&uuml;s Sahiheyn adlı kitabının 3.c&uuml;z&uuml;n&uuml;n 123.safhasında ve bilahare Kenz-&uuml;l &Uuml;mmal kitabının 392, 396, 397, 408.safhalarında. Ayrıca, Ahmet bin Hanbel&rsquo;in M&uuml;sned&rsquo;inin haşiyesinde &ccedil;ap olmuş olan M&uuml;ntehab-&uuml;l Kenz-&uuml;l &Uuml;mmal kitabının 5.cildinin 41.safhasından 43.safhalarına kadar olan b&ouml;l&uuml;mlerinde bu hadisin &ccedil;eşitli tariklerden nakledilmiş olduğunu ve bir &ccedil;ok alimin onun sahih hadis olduğunu a&ccedil;ık&ccedil;a belirtmiş olduğunu g&ouml;rebilirsiniz.<br />\n	Ancak şu var ki, bazıları kendi &ouml;n varsayımlarına uymayan bu gibi hadislerle karşılaştıklarında, bu hadisler sahih hadisler değildir şeklinde iddiada bulunuyor ve o hadisin Buhar-i ve M&uuml;slim tarafından nakledilmemesini de buna&nbsp; bir kanıt olarak g&ouml;steriyorlar. Biz bu gibi insanlara şu kadarını arz ediyoruz ki, ilk &ouml;nce bu kadar fazla kanaldan gelen bir hadisin uydurulmuş olmasını akıl m&uuml;mk&uuml;n g&ouml;rm&uuml;yor ve faraza bazı kanallarının senedinin sahih olduğu ispatlanamasa bile, hadis ilimlerine vakıf olanların malumudur ki, birka&ccedil; kanaldan gelen bir hadisin senedi &uuml;zerinde fazla durulmaz. Zira, onun fazla kanaldan ulaşması, onun doğruluğunu zaten kanıtlamaktadır. Oysaki bu hadisin sahih bir hadis olduğu Ehl-i S&uuml;nnetin bir &ccedil;ok b&uuml;y&uuml;k alimi tarafından da tastık&nbsp; edilmiştir. Buna &ouml;rnek olarak Kenz-&uuml;l &Uuml;mmal kitabının 6.cildinin 396.safhasında nakledilen 6045 numaralı hadisine bakınız. Orada bu hadisin İbn-i Cerir tarafından doğrulandığını g&ouml;rebilirsiniz. Yine İbn-i Hadid&rsquo;in yazdığı Şerhi Nehc-&uuml;l Belağa kitabının 3.cildinin 263.safhasına bakınız. Orada Ebu Cafer İskafi&rsquo;nin Nakz-&uuml;l Osmaniye adlı kitabında bu hadisin sahih olduğunda hi&ccedil;bir ş&uuml;phenin olmadığını yazdığını bulabilirsiniz. B&uuml;t&uuml;n bunlara ilaveten, ben aziz okurlara bu hadisin sahih senetle bize ulaştığını kanıtlamak i&ccedil;in, &ouml;rnek olarak Ahmet bin Hanbel&rsquo;in naklinde vaki olan senet silsilesini zikrediyorum. Ahmet bin Hanbel,&nbsp; bu hadisi, Esvet bin Amirden, o da Şerik&rsquo;den, o da Ameş&rsquo;den, o da Minhal&rsquo;dan, o da İbad bin Abdullah el Esedi&rsquo;den, o da merfu olarak Hz. Ali (a.s) den nakletmiştir. Bu senet zincirinde vaki olan zatların hepsi de hem Buhar-inin hem de M&uuml;slim&rsquo;in kendi kitaplarında itimat edip hadis naklettikleri zatlardır. Bunların sıka insanlar olduğunda hi&ccedil;bir Ehl-i s&uuml;nnet alimi ş&uuml;phe etmemiştir. O halde bu hadisin sahih hadis olduğundan ş&uuml;phe edilemez. Buhar-i ve M&uuml;slim&rsquo;in bu hadisi kendi kitaplarında nakletmemelerine gelince, onların bu ve benzeri hadisleri nakletmemelerinin mezhebi taas&uuml;plerinden kaynaklandığı malumdur. &Ouml;zellikle de Buhar-inin elinden geldiği kadar Ehl-i Beyt mezhebini ispatlayan hadisleri, nakletmekten sakındığı herkes&ccedil;e bilinmektedir. Onların bu tavırlarını Hafız bin Hacer&nbsp; Feth-&uuml;l Bari adlı kitabında beyan etmiştir. O halde onların bu konuya ait&nbsp; bir hadisi nakletmemeleri o hadisin zayıf oluşuna bir delil olamaz.<br />\n	Burada bazıları da şu şekilde bir itirazda bulunuyorlar: Faraza, bu hadis sahih bir hadis olsun, fakat siz imamet konusunda bu hadise istinat edemezsiniz. Zira imamet konusu İmamiyye mezhebine g&ouml;re usul-i dindendir. Usul-i dine ait olan konularda da ancak Kur&rsquo;an-ı Kerim ve M&uuml;tavatir olan bir hadis delil olabilir. Oysaki bu hadis sahih bile olsa, ahad t&uuml;r&uuml;nden bir hadistir. B&ouml;yle bir hadisin de usul-i dine ait konularda delil&nbsp; teşkil edemeyeceği malumdur. Sonra bu hadisin anlamı sizin iddia ettiğiniz &uuml;mmetin genel imameti değil, aksine bu hadisten ancak şu anlaşılıyor ki, Hz. Resulullah (s.a.a) Hz. Ali&rsquo;yi yalnızca kendi Ehl-i Beyti (a.s) i&ccedil;erisinde kendine halife ve vasi kılmıştır. B&uuml;t&uuml;n &uuml;mmete değil. Zira Ahmet bin Hanbel&rsquo;in rivayetinde de olduğu &uuml;zere, bu hadisin bazı nakillerinde hilafet konusu mutlak değildir ve &ldquo;siz Ehl-i Beytim arasında ki halifemdir&rdquo; tabiri ge&ccedil;mektedir. O halde bu hadisten Hz. Ali&rsquo;nin yalnızca Ehl-i Beyt (a.s) i&ccedil;erisinde Peygamberin halifesi olduğu ortaya &ccedil;ıkıyor, b&uuml;t&uuml;n &uuml;mmet i&ccedil;erisinde değil. Oysa sizin iddianız, Hz. Ali (a.s)&rsquo;ın b&uuml;t&uuml;n &uuml;mmet i&ccedil;erisinde halife olduğudur. O halde bu hadis sizin i&ccedil;in bir delil olamaz. Bundan &ouml;te, bu hadis doğru olsa bile, sonradan Hz. Resulullah (s.a.a)&rsquo;ın onun mefadından iraz ettiği ve onu fesh ettiği anlaşılmaktadır. Zira bu hadis olduğu halde, ashap diğer halifelere biat etmişlerdir. Eğer bu hadis fesh edilmiş olmasaydı, ashap diğer halifelere biat etmezlerdi.<br />\n	Bunlara da cevabımız şudur ki, evet biz İmamiyye mezhebine mensup olanlara g&ouml;re imamet konusu usul-i dindendir ve bu konuda delil olarak yalnızca Kur&rsquo;an-ı Kerim ve m&uuml;tavatir hadislere istinat ediyoruz. Bizim bu hadis ve benzeri hadislere istinat etmemiz de onların kendi kaynaklarımızda m&uuml;tavatir olarak nakledildiği i&ccedil;indir. Ama Ehl-i S&uuml;nnete gelince, onlara g&ouml;re hilafet ve imamet konusu&nbsp; usul-i dinden olmadığından, ister m&uuml;tavatir olsun, ister olmasın, onlar i&ccedil;in sahih olan her hadis bu konuda delil teşkil eder. Zaten bizim burada delil olarak onların kendi kaynaklarında sahih senetle gelen bu hadise istinat etmemiz, onların kendilerince muteber&nbsp; olan bir delil ile onlara delil getirmek maksadını g&uuml;tmektedir.<br />\n	Hz. İmam Ali (a.s)&rsquo;ın yalnızca Hz. Resulullah (s.a.a)&rsquo;ın kendi Ehl-i Beyti i&ccedil;erisinde ki &ouml;zel&nbsp; halifesi olduğu iddiasına gelince, bu İslam &uuml;mmetinin icmasına aykırıdır. Zira Hz. Ali&rsquo;nin Hz. Resulullah&rsquo;ın Ehl-i Beyt-i i&ccedil;erisinde halifesi olduğuna kail olan her şahıs, onun b&uuml;t&uuml;n &uuml;mmete de halife olduğunu kabul etmektedir ve her kim de Hz. Ali (a.s)&rsquo;ın &ouml;zel hilafetini ret ediyorsa, genel hilafetini de ret etmektedir. Bu ikisini birbirinden ayıran yoktur. Bundan başka, bizim kendi kaynaklarımızda bulunan naklinde, bu hadisin tabirinin genel olmasıyla&nbsp; birlikte, g&ouml;rd&uuml;ğ&uuml;n&uuml;z &uuml;zere, Ehl-i S&uuml;nnet tarikinden de gelen nakillerin bazısında ki tabir geneldir.<br />\n	Hz. Resulullah (s.a.a)&rsquo;ın bu hadisin mefadından iraz ettiği ve onu fesh ettiği iddiasının ise, ger&ccedil;eği yansıtmadığı a&ccedil;ıktır. Zira bu iddiayı kanıtlayacak hi&ccedil;bir delil bulunmamaktadır. Aksine ileride g&ouml;receğimiz &uuml;zere, bir &ccedil;ok Kur&rsquo;an-ı Kerim ayetleri ve Hz. Resulullah (s.a.a)&rsquo;dan bize ulaşan m&uuml;tavatir naslar, bu hadisin mefadına uygunu olarak Hz. Ali&rsquo;nin imamet ve hilafetini ispatlamaktadır. O halde Hz. Resulullah (s.a.a)&rsquo;ın onun mefadından iraz ettiği iddia edilemez. Ashabın diğer halifelere biatına gelince, bu kadar nasların bulunduğu bir durumda, onların nassa aykırı olan amelleri bir h&uuml;ccet teşkil edemez. Bundan gayri, halifelere biat olayının başında gelen ashabın kendi itirafları gereğince, biat olayı kendi tabirleriyle felteten (d&uuml;ş&uuml;n&uuml;lmeden aceleyle yapılan) (7) olarak vaki olan bir olaydır, dolayısıyla ona itibar etmek m&uuml;mk&uuml;n değildir.<br />\n	Burada bu makalemizi noktalarken tekrar aziz okurlara bu makalelerimizden ilmi bir bahsi başlatmaktan başka bir maksadı g&uuml;tmediğimizi tekitle belirtirken, ufkumuzun aziz okurlardan bu konuda bize gelecek olan her t&uuml;rl&uuml; ilmi bahislere a&ccedil;ık olduğunu ilan ediyoruz<br />\n	1-Nahl suresi: 125<br />\n	2-Z&uuml;mmer suresi: 17/18<br />\n	3-Nehc-&uuml;l Belağa: S.222 192.hutbe<br />\n	4-Şerh-i Nehc-&uuml;l Belağa İbn-i Ebi-l Hadid&rsquo;in C.13 S.209<br />\n	5-El-M&uuml;racaat: S.123<br />\n	6-El-M&uuml;racaat: S.124<br />\n	7-Sahih-i Buhar-i: 6328 numaralı hadis ve M&uuml;sned-i Ahmet bin Hanbel: 268 numaralı hadis</p>','İmam Ali (A.S)’In İmameti','','publish','closed','open','','imam-ali-a-sin-imameti','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2774',0,'post','',0),(2775,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Hz . Ali&#39;nin - s- ticaret alışverişi sadece Allah Teal&acirc; hazretleriyledir. Bakara Suresi&#39;nin 207. ayetinde &quot;insanlar arasında &ouml;ylesi de vardır ki, Allah&#39;ın rızasını kazanabilmek i&ccedil;in kendi canını satar&quot; buyrulur.</p>\n\n<p>\n	Kur&#39;an m&uuml;fessirleri bu m&uuml;barek ayetin, hz. Ali&#39;nin -s- hz. Resullah&#39;ın -sav- yatağında yattığı &quot;Leyle&#39;t-ul Mebiy gecesi nazil olduğunda m&uuml;ttefiktirler.</p>\n\n<p>\n	O gece hz. Ali -s- kendi canını hi&ccedil;e sayarak &ouml;l&uuml;m d&ouml;şeğine yatmıştı...<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftn1\">[1]</a></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;yeşr&icirc;&quot; kelimesi, m&uuml;minin Rabbiyle yaptığı alışverişi ve onun ilahi ticaretini vurgulamaktadır.</p>\n\n<p>\n	Her alışverişin 4 unsuru vardır: Alıcı satıcı, mal, fiat.</p>\n\n<p>\n	Bu muazzam olayda alıcı Allah Tebarek ve Teala hazretleri, satıcı, hz. Ali -s-, mal o hazretin canı ve fiat veya bedel de Hak Teal&acirc; hazretlerinin hoşnutluğudur.</p>\n\n<p>\n	Bu konuyu biraz a&ccedil;alım:</p>\n\n<p>\n	İnsanoğlunun istek ve eğilimleri belli başlı şeylerdir: Servet ve para, huzur ve g&uuml;ven, prestej ve iyi isim, evlat, hayat ve iyi bir yaşam d&uuml;zeyi.</p>\n\n<p>\n	Bu beşi, insanoğlunun temel arzuları olup gerisi bunlardan sonra gelir ve 2. dereceye girer. &Ccedil;&uuml;nk&uuml; bunlardan başka herşey, sadece bunlara ulaşabilmek i&ccedil;in gerekli birer ara&ccedil;tan &ouml;te değildir.</p>\n\n<p>\n	Bu beş unsur da yekdiğeriyle aynı değil, farklıdır; diğerinden daha az değerli olan, kolayca ona feda edilir ve o vesile, &ouml;teki hedef oluverir o zaman!</p>\n\n<p>\n	Para bir ara&ccedil;tır, huzur ve g&uuml;venliğe feda edilebilir; evlat veya hayat i&ccedil;in koyalca harcanır.</p>\n\n<p>\n	Parayı ama&ccedil; edinen ve paraya yine para i&ccedil;in talip olan pek az insan vardır. Genelde b&uuml;t&uuml;n insanlar hayatı bizzat yaşamak i&ccedil;in ve yaşamı da bizzat hayat i&ccedil;in ister.</p>\n\n<p>\n	Can, bizzat canlılık i&ccedil;in istenir.</p>\n\n<p>\n	Can mı daha tatlıdır, prestij ve iyi isim taşıma mı?</p>\n\n<p>\n	Bu konuda farklı d&uuml;ş&uuml;nen insanlar vardır, kimine g&ouml;re biri, kimine g&ouml;reyse diğeri daha &ouml;nemlidir. Kesin olan birşey varsa o da, akıllı insanların herşeylerini kendileri ve kendi &quot;ben&quot;leri i&ccedil;in feda ettikleridir; &ccedil;&uuml;nk&uuml; insan kendisi i&ccedil;in en aziz, en tatlı olarak yine kendisini g&ouml;r&uuml;r. Kur&#39;an-ı Kerim&#39;de &quot;insanın kendisinden daha aziz ve daha kıymetli bir şeyi de olduğu&quot;ndan bahseder.</p>\n\n<p>\n	İnsanın kendisini uğruna feda etmekten &ccedil;ekinmediği bu şey &quot;ama&ccedil; ve gaye&quot;sidir.</p>\n\n<p>\n	İnsan, canını kolayca &quot;&uuml;lk&uuml;&quot;s&uuml;ne feda etmetedir.</p>\n\n<p>\n	&Uuml;lk&uuml; ve gaye s&ouml;zkonusu olduğunda insanın canı kolayca &quot;vesile&quot; oluvermektedir.</p>\n\n<p>\n	Bu, alel&acirc;de insanların d&uuml;ş&uuml;nce sathını aşan bir satıhtır.</p>\n\n<p>\n	Evet, insanlar arasında fikri a&ccedil;ıdan diğerlerini aşan &ouml;yleleri vardır ki, onlar i&ccedil;in gaye ve &uuml;lk&uuml;, candan daha tatlı yaşamaktan daha &ouml;nemlidir.</p>\n\n<p>\n	Gayesi &quot;Allah rızası&quot; olanlardır bunlar...</p>\n\n<p>\n	Allah Teal&acirc;&#39;nın hoşnutluğu candan da &ouml;nemlidir onların nazarında; cananda da!..</p>\n\n<p>\n	Bu noktada kimileri ş&ouml;yle d&uuml;ş&uuml;nebilirler: İnsanın canını Allah i&ccedil;in feda etmesi v&acirc;kıa olarak anlaşılabilir olsa da, hakikat olarak belirsiz kalmaktadır, zira kendisini feda eden biri Allah&#39;ın rızasını nasıl elde edecektir?</p>\n\n<p>\n	Bahsimizin başında her alışverişin 4 ana unsuru olduğunu ve bunlardan birinin yokluğu halinde alışverişin s&ouml;z konusu edilemeyeceğini belirtmiştik: Alıcı satıcı, mal ve fiat.</p>\n\n<p>\n	Satıcının &ouml;ld&uuml;ğ&uuml; ve feda olduğu bir yerde fiat ve bedel kime verilmektedir?</p>\n\n<p>\n	Başka bir deyişle satıcıyla mal aynı unsurlardır burada...</p>\n\n<p>\n	Bunda bir tutarsızlık yoktur.</p>\n\n<p>\n	Zira insanoğlunun &quot;hayat&quot;ı, d&uuml;nya hayatından ibaret değildir sadece...</p>\n\n<p>\n	Hayatın daha nice merhaleleri, evreleri vardır.</p>\n\n<p>\n	Hayatın ilk evresi bitkisel hayattır.</p>\n\n<p>\n	Hayvani hayat bu merhalenin akabinde gelir ve bunu da aşan bir hayat merhalesi vardır ki o da &quot;insan hayat&quot;tır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu merhalelerin de yine &ccedil;eşitli merhaleleri vardır.</p>\n\n<p>\n	İnsan&icirc; hayat, d&uuml;nyadaki şu ge&ccedil;ici yaşamla sınırlı değildir elbet. &Ouml;yle olsaydı hayvani yaşamla hi&ccedil;bir farkı kalmazdı ki...</p>\n\n<p>\n	Hayvani hayat ger&ccedil;ek bir hayat değildir. Zira ger&ccedil;ek hayat kesintisiz ve ebedidir, hem var, hem yok denilemeyecek kadar da net ve s&uuml;reğendir. Yukarıda ge&ccedil;en hayatların hi&ccedil;biri bu s&uuml;re&ccedil;te değerlendirilemez, zira &quot;ge&ccedil;ici&quot;dirler, bir s&uuml;re var, bir s&uuml;re sonraysa &quot;yok&quot;turlar. Oysa hayat &quot;var olmak&quot; demektir. Bir s&uuml;re sonra &quot;yok olan&quot; bir &quot;var&quot;dan bahsedilebilir mi?</p>\n\n<p>\n	Daimi ve s&uuml;reğen olan bir hayat ebedi hayattır ve ger&ccedil;ek hayat ta budur zaten.</p>\n\n<p>\n	B&ouml;yle bir hayat ise d&uuml;nya yaşamında m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Zira bizzat bu d&uuml;nyanın kendisi ge&ccedil;ici ve gidicidir. Kalıcı olmayan bir d&uuml;nyada kalıcılıktan kim s&ouml;zedebilir?</p>\n\n<p>\n	Bu d&uuml;nyanın yaşamı ihtiya&ccedil;larla dolu bir yaşamdır; yiyecek ister, giyecek ister...vs. Yiyecek ve giyeceği olmayan &quot;d&uuml;nya canlı&quot;sının canlılığını s&uuml;rd&uuml;rebilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&quot;&Acirc;b-ı Hayat&quot; peşinde koşanlar bu d&uuml;nya hayatındaki bir kalıcılığı aramışlarsa, hata etmişlerdir. Ama bu d&uuml;nyanın yokoluşundan sonra da varlığını s&uuml;rd&uuml;recek &quot;kalıcı bir hayat&quot;ı aramış olanlar yanılmamışlardır asla!</p>\n\n<p>\n	Evet, hayatın ger&ccedil;eği kalıcı ve daimidir, insani hayat, ebedi ve s&uuml;reğen bir hayattır. Ge&ccedil;ici hayatı verip kalıcı hayatı almak, akıllıca ve k&acirc;rlı bir ticarettir. İhtiya&ccedil;larla dolu bir yaşamı verip, m&uuml;stağni bir yaşama kavuşmak elbette ki alışverişlerin en k&acirc;rlısıdır.</p>\n\n<p>\n	&quot;Ben&quot; den ge&ccedil;erek &quot;O&quot;na bağlanmak ebedi bir hayata kavuşmak demektir.</p>\n\n<p>\n	Bu d&uuml;nyada g&ouml;rmek i&ccedil;in insanın gize ihtiyacı vardır, duymak i&ccedil;in de kulağa. Halbuki ahiret yurdunda g&ouml;rmek ve duymak i&ccedil;in g&ouml;z ve kulak gerekmemektedir. Bu d&uuml;nyada belli bir mesafeden sonraki uzaklıkları g&ouml;rebilmek, duvarların &ouml;tesini g&ouml;rebilmek m&uuml;mk&uuml;n değilken, ahiret d&uuml;nyasında uzakla yakının farkı yoktur, herşeyi g&ouml;rebilmektedir artık.</p>\n\n<p>\n	&Acirc;b-ı Hayat denilen iksir, Allah&#39;ın rızasından başka şey midir sahi?</p>\n\n<p>\n	Ebedi hayat, ebedi mutluluk ve kalıcı saadet, Hak Teala hazretlerinin rızasını kazanmaktan başka nedir ki?</p>\n\n<p>\n	Hakikatler deryasının bir sahili olan Nehc&#39;ul Belaga&#39;da muttakiler tavsif edilirken ş&ouml;yle denilir: &quot;Bu d&uuml;nyanın pek az olan ge&ccedil;ici faniliklerini bırakıp, ahiret yurdunun bitmek t&uuml;kenmek bilmez kalıcılık ve ebediliklerini alanlar...&quot;<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftn2\">[2]</a></p>\n\n<p>\n	Evet, onlar ge&ccedil;ici ve sınırlı olan d&uuml;nya hayatını vererek, kalıcı ve sınırsız olan ger&ccedil;ek hayatı almışlardır. Bunu vesile, onu gaye olarak g&ouml;rm&uuml;şlerdir. Bir mal ve meta, diğeri fiat ve bedeldir burada...</p>\n\n<p>\n	Hz . Ali -s-&#39;nin Rabbiyle muazzam alışverişleri vardır. O hazretin hayatı baştanbaşa Allah Teal&acirc;&#39;yla alışveriş, baştanbaşa fedakarlık ve &ouml;zveridir. Hayatının bir lahzası bile nefsiyle m&uuml;cahede ve Allah yolunda &ouml;zveriden uzak değildir onun.</p>\n\n<p>\n	Ancak &quot;Leyle&#39;t-&uuml;l Mebiyt&quot; diye bilinen &quot;&Ouml;l&uuml;m Gecesi&quot; hz. Ali&#39;nin -s- Rabbi&#39;yle yaptığı diğer alışverişlerin tamamından farklı, tamamından &uuml;st&uuml;nd&uuml;r. &Ccedil;&uuml;nk&uuml; sadece hz. Ali&#39;ye -s- has bir alışveriş olmuştur bu.</p>\n\n<p>\n	Tarihte bu olayın benzeri ikinci kez tekrarlanmış değildir.</p>\n\n<p>\n	Bu konuda esi, benzeri yoktur Aliyy-ul Murtaza&#39;nın...</p>\n\n<p>\n	Allah&#39;la alışveriş ehli olan diğer evliyaullaha bile nasip olmamıştır b&ouml;ylesi bir ticaret.</p>\n\n<p>\n	Bahsimizin başında aktardığımız ayette ge&ccedil;en &quot;Şer&acirc;&quot; fiili ge&ccedil;miş zaman kipi değil, geniş zaman ekiyle kullanılmış ve fiilin s&uuml;recinin s&uuml;reğenliği vurgulanmıştır. Yani hz. Ali&#39;nin -s- s&uuml;rekli olarak fedakarlık yaptığı ve Rabbini daima kendisine tercih ettiği vurgulanmaktadır.</p>\n\n<p>\n	Herg&uuml;n, her an, Rabbi i&ccedil;in &quot;fed&acirc; olan&quot;dır Ali -s-!..</p>\n\n<p>\n	&Ouml;l&uuml;m Gecesi g&ouml;sterdiği fedakarlığı ayrıcalığı, bu olayın islamın en zayıf d&ouml;nemleri olan ilk g&uuml;nlerinde vuku bulmuş olmasıdır.</p>\n\n<p>\n	Hen&uuml;z cihad i&ccedil;in hi&ccedil;bir h&uuml;km&uuml;n inmediği, fedakarlık ve &ouml;zveri isteyen hi&ccedil;bir emrin nazil olmadığı bir d&ouml;nemde başg&ouml;stermiş olmasıdır. Bu ortamda g&ouml;sterdiği b&ouml;ylesi bir fedakarlıkla o, islam d&uuml;nyasının &ouml;rnek m&uuml;mini olacaktı.</p>\n\n<p>\n	Bu hadisenin diğer ayrıcalığıysa hz. Ali&#39;nin -s- bu sırada gen&ccedil;liğin baharında bulunmasıydı.</p>\n\n<p>\n	Hen&uuml;z yirmi yaşını bile tamamlamamış, arzular, &uuml;mitlerle dolu bir gen&ccedil;...</p>\n\n<p>\n	Bu yaşta g&ouml;sterdiği bu gedakarlık, onun se&ccedil;kin karakter ve m&uuml;mtaz kişiliğinin ilk goncalarından biriydi. Elvan elvan ıtrıyla b&uuml;t&uuml;n insanlık d&uuml;nyasını b&uuml;y&uuml;leyecek nadide bir vak&#39;a, n&acirc;dide bir gonca...</p>\n\n<p>\n	Onun Rabbiyle ger&ccedil;ekleştirdiği bu alışveriş olmasa belki de hz. Resulullah -sav- o gece şehid d&uuml;şecek ve islam &ccedil;i&ccedil;eği daha a&ccedil;madan solup gidecekti.</p>\n\n<p>\n	Her fedakarlığın değeri, onun yarattığı etkide gizlidir. Bu fedakarlık d&uuml;nyalar, devranlar ve nesillere değer bir fedakarlıktı.</p>\n\n<p>\n	Bu nadide olayın bir diğer ayrıcalığı da Ali -s- gibi bir yiğidin mutlaka &ouml;l&uuml;m maksatlı olduğunu bildiği bir gece saldırısı karşısında kendisini korumak i&ccedil;in gerekli tedbirleri bile alamamak ve yatağa uzanıp yatmak şartıyla &ouml;l&uuml;m&uuml; kabullenmesiydi...</p>\n\n<p>\n	Ali -s- gibi emsalsiz bir savaş&ccedil;ı ve benzersiz bir m&uuml;cahid i&ccedil;in yalın kılı&ccedil; d&uuml;şmanın ortasına dalarak kıyasıya bir &ouml;l&uuml;m kalım savaşına girişmekle; yatağa girip yorgana sarınarak zerrece m&uuml;dafaa imkanına sahip olmaksızın &uuml;zerine inip onu parampar&ccedil;a doğrayacak kılı&ccedil;ları beklemek arasında elbette ki yerden g&ouml;ğe kadar fark vardır.</p>\n\n<p>\n	Sevgili islam Peygamberi 13 yıl boyunca Mekke&#39;de tebliğde ulundu, insanları Allah&#39;a eş ve ortak koşmayıp sadece O&#39;na ibadette bulunmaya &ccedil;ağırdı. Onlar bu daveti kabul etmedikleri gibi o hazrete olmadık eziyetlerde bulundular, insanlıkdışı zul&uuml;mler g&ouml;sterdiler.</p>\n\n<p>\n	Tam &uuml;&ccedil; yıl boyunca hz. Reslullah&#39;la -sav- onun boyu olan Haşimoğullarına karşı &ccedil;ok boyutlu bir boykot eylemine giriştiler, yiyecek ve ticaret ambargosu uyguladılar; kadın -erkek, gen&ccedil;-ihtiyar demeden b&uuml;t&uuml;n Haşimoğullarını a&ccedil;lıktan &ouml;lmeye mahkum ettiler; olmadık eziyet ve işkenceler uyguladılar m&uuml;sl&uuml;manlara.</p>\n\n<p>\n	Ama b&uuml;t&uuml;n bunlar ne peygamberi, ne de onunla birlikte olan m&uuml;minlerin inan&ccedil;larını zerrece sarsmadı.</p>\n\n<p>\n	Kureyş konseyi toplanarak bu put d&uuml;şmanının derhal ortadan kaldırılması gerektiğine karar verdi.</p>\n\n<p>\n	Hz . Resulullah&#39;ı -sav- &ouml;ld&uuml;receklerdi.</p>\n\n<p>\n	Ama bu işi kim yapacaktı?</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Muhammed&#39;i -sav- ter&ouml;r edecek olan ya m&uuml;sl&uuml;manlar veya Haşimoğullarından biri &ouml;ld&uuml;rec&ccedil;ekti kesinlikle.</p>\n\n<p>\n	Onu ter&ouml;r edecek olanın birg&uuml;n bile sağ kalabilmesi m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	Bunun &uuml;zerine o hazreti hapsetmeyi d&uuml;ş&uuml;nd&uuml;ler. Ama &ccedil;ok ge&ccedil;meden bunun da pratik olamayacağını anladılar. Zira taraftarları onun hapiste &ccedil;&uuml;r&uuml;y&uuml;p &ouml;lmesine m&uuml;saade etmez, ne yapıp edip onu kurtarırlardı mutlaka.</p>\n\n<p>\n	Mekke&#39;den s&uuml;rg&uuml;ne g&ouml;ndermeyi &ouml;nerenler oldu. Bu da reddedildi. Zira Muhammed -sas- o etkileyici kişiliği, g&uuml;zel konuşması ve g&uuml;zel ahlakıyla gittiği her yerde insanları etkileyecek ve herkesi m&uuml;sl&uuml;man edecekti. &Ccedil;ok ge&ccedil;meden kazandığı taraftarlarıyla Mekke&#39;ye d&ouml;n&uuml;p, kendisini s&uuml;rg&uuml;n edenlerden intikam alacaktı...</p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;neriler reddedildi. Pratik bir &ccedil;&ouml;z&uuml;m yolu aramaya başladılar.</p>\n\n<p>\n	Ve buldular.</p>\n\n<p>\n	Kureyşin on kabilesinden on silahş&ouml;r se&ccedil;ilecek ve ani bir saldırıyla Muhammed&#39;i &ouml;ld&uuml;rerek oradan uzaklaşacaklardı. B&ouml;ylece katilin kim olduğu asla ispatlanamayacak ve Muhammed -sav- kimvurduya gitmiş olacaktı!</p>\n\n<p>\n	Bu durumda onun akrabaları veya taraftarları kimseye karşı kan davasına da girişemeyecek, kısas edecek kimse bulamayacaklardı!</p>\n\n<p>\n	On kabilenin onundan da intikam alabilmek ise zaten m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	İster istemez diyete razı olacaklardı. O zaman da zengin m&uuml;şrikler, istenen diyet parasını fazlasıyla &ouml;deyerek herşeyi yoluna koyacaklardı.</p>\n\n<p>\n	B&ouml;ylece pl&acirc;n geliştirildi...</p>\n\n<p>\n	En uygunu, gece yarası uyuduğu sırada ansızın &uuml;zerine &ccedil;ullanıp karanlıkta işini bitirmekti.</p>\n\n<p>\n	Evinin kapısını zaten geceleri de kilitlemiyordu o...</p>\n\n<p>\n	On katilden biri, bizzat hz. Resulullah&#39;ın -sav- kendi amcasıydı. Yeğeninin evini ve onun g&uuml;nl&uuml;k yaşamını &ccedil;ok yakından izliyordu.</p>\n\n<p>\n	Plan son derece uygun ve kolaydı. Her kabieden on siahş&ouml;r se&ccedil;ildi.</p>\n\n<p>\n	Hepsi de putperestti.</p>\n\n<p>\n	Bu toplantı &ccedil;ok gizli tertiplenmiş ve kabile reislerinden başka kimsenin haberi olmamıştı.</p>\n\n<p>\n	Ama herşeyden haberdar olan Allah Teala bu durumu sevgili Resul&uuml;ne bildirmiş ve ona Mekke&#39;den hicrette bulunmasını emretmişti.</p>\n\n<p>\n	Peygamberin Mekke&#39;de kalabilmesi m&uuml;mk&uuml;n değildi artık.</p>\n\n<p>\n	Zira m&uuml;şriklerin her an harekete ge&ccedil;me ihtimalleri vardı.</p>\n\n<p>\n	Hz . Resulullah&#39;ın -sav- Mekke&#39;den hicreti &ccedil;ok gizli ger&ccedil;ekleşmeliydi, aksi takdirde şehirden sağ &ccedil;ıkması imkansızdı.</p>\n\n<p>\n	Beklenen gece gelip &ccedil;attı.</p>\n\n<p>\n	Hz . Resulullah&#39;ın -sav- yatağı serildi.</p>\n\n<p>\n	Yatakta biri vardı.</p>\n\n<p>\n	Kureyşliler gece yarısı olmasını beklediler. El ayak &ccedil;ekildikten sonra sessizce a&ccedil;ık kapıdan i&ccedil;eriye s&uuml;z&uuml;ld&uuml;ler.</p>\n\n<p>\n	&Ccedil;ıt &ccedil;ıkmıyordu kimseden.</p>\n\n<p>\n	Tanınmak istemiyorlardı.</p>\n\n<p>\n	Odaya girince yatakta uyumakta olan birini farkettiler.</p>\n\n<p>\n	Kılı&ccedil;lar karanlıkta parladı.</p>\n\n<p>\n	Tam bu sırada yatakta uyumakta olan kimse yay gibi yerinden doğrulup karşılarına dikildi.</p>\n\n<p>\n	Ali&#39;ydi -s- bu!</p>\n\n<p>\n	- Muhammed nerede?!</p>\n\n<p>\n	- Mekke&#39;ten gitti o.</p>\n\n<p>\n	- Nereye?</p>\n\n<p>\n	- Bilmem.</p>\n\n<p>\n	- Ne zaman?</p>\n\n<p>\n	- Bilmem.</p>\n\n<p>\n	- Neden gitti?</p>\n\n<p>\n	- Sis onun burada kalmasını istemiyordunuz, o da &ccedil;ıkıp gitti!</p>\n\n<p>\n	Ne yapacaklarını şaşırmışlardı.</p>\n\n<p>\n	Bunu hi&ccedil; hesaplamamışlardı işte!</p>\n\n<p>\n	Muhammed -sav- neredeydi şimdi?</p>\n\n<p>\n	Ali -s- onun yatağında ne arıyordu sahi?</p>\n\n<p>\n	Ali&#39;yi -s- &ouml;ld&uuml;rmek istediler.</p>\n\n<p>\n	Vazge&ccedil;tiler.</p>\n\n<p>\n	Ali&#39;yi -s- değil, Muhammed&#39;i -sav- &ouml;ld&uuml;rmeleri gerekiyordu.</p>\n\n<p>\n	B&ouml;ylece Ali -s- mutlak bir &ouml;l&uuml;m&uuml; kucaklayarak hz. Resulullah&#39;ın -sav- yatağında yatıp o hazretin kurtulmasını sağlamıştı.</p>\n\n<p>\n	Kendisini hakka feda etmişti o gece</p>\n\n<p>\n	Yeter ki hak diri kalsın, hz. Resulullah&#39;ın tebliğ ettiği y&uuml;ce islam g&uuml;neşi daha doğmadan batmasın, insanlık seması bu muazzam nurdan ebediyen mahrum bırakılmasın, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ebediyen olumsuz değerler olarak bilinebilsin diye...</p>\n\n<p>\n	Ali&#39;nin -s- Rabbiyle alışverişleri fevkalade &ccedil;arpıcıdır...</p>\n\n<p>\n	Bir-iki tane de değildir asla.</p>\n\n<p>\n	İmam Ali&#39;nin -s- hayatı baştan başa bu t&uuml;r il&acirc;hi alışverişlerle doludur.</p>\n\n<p>\n	Uhud gazvesinde onun sergilediği il&acirc;h&icirc; alışverişin insanlık tarihinde ikinci bir benzerine rastlayabilmek imkansızdır.</p>\n\n<p>\n	V&uuml;cudunu oklara, mızraklara ve kılı&ccedil;lara karşı kalkan gibi kullanıp hz. Resulullah&#39;a -sav- halel gelmesin diyerek canını bilfiil ve y&uuml;zlerce kez feda etmişti o g&uuml;n Ali -s-...</p>\n\n<p>\n	Uhud dağı uzun bir duvar gibi uzanıp onun o g&uuml;nk&uuml; akılalmaz &ccedil;arpışmalarını seyre koyulmuştu hayretle.</p>\n\n<p>\n	O g&uuml;n Ali&#39;nin -s- g&ouml;sterdiği kahramanlık bir kez daha hz. Resulullah&#39;ın -sav- mutlak bir &ouml;l&uuml;mden d&ouml;nmesini sağlamıştı.</p>\n\n<p>\n	Uhud sıradağları arasında dar bir ge&ccedil;it vardı.</p>\n\n<p>\n	İslam ordusunun arkasında yer alıyordu. M&uuml;şrikler buradan ge&ccedil;ebilecek olsa m&uuml;sl&uuml;manlara arkadan saldırabilirlerdi.</p>\n\n<p>\n	Hz . Resulullah -sav- 50 ok&ccedil;uyu buraya yerleştirmiş ve &quot;bizim yenildiğimizi g&ouml;rseniz bile burayı bir an olsun terketmeyin sakın!&quot; diye de sıkıca tenbihlemişti.</p>\n\n<p>\n	Bu emir yerine getirilecek olsa m&uuml;sl&uuml;manlar kesinlikle zaferi kazanacaklardı. Ama, emir dinlenmeyince zafer kazanılabilir mi?</p>\n\n<p>\n	Savaş başladıktan az bir s&uuml;re sonra hz. Ali&#39;nin -s- kahramanlıkları sayesinde m&uuml;sl&uuml;manlar m&uuml;şrikleri yenilgiye uğrattılar. M&uuml;şrikler ka&ccedil;maya başlayınca kimi m&uuml;sl&uuml;manlar ganimet toplamaya başlamıştı.</p>\n\n<p>\n	Bu &ccedil;ok tehlikeliydi.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; m&uuml;şriklerden sadece birka&ccedil; elebaşı &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;; Mekke kafirlerinin telafatı &ccedil;ok azdı o merhalede.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, ka&ccedil;an d&uuml;şmanı kovalayacakları yerde ganimet derdine d&uuml;şm&uuml;şlerdi!</p>\n\n<p>\n	D&uuml;şman bunu fırsat bilip kendisini toparladı.</p>\n\n<p>\n	Uhud&#39;u arkadan dolanıp yeni bir saldırıya hazırlandılar.</p>\n\n<p>\n	Ge&ccedil;ide yerleştirilen ok&ccedil;ular da ganimet i&ccedil;in aşağıya inmeye başlamıştı.</p>\n\n<p>\n	Komutanları her ne kadar &quot;Peygamberin emrini unuttunuz mu?&quot; diye haykırıp onları siperde kalmaya davet ettiyse de dinleyen olmadı.</p>\n\n<p>\n	Komutan, altı adamıyla yapayalnızdı şimdi.</p>\n\n<p>\n	Bu ele ge&ccedil;mez fırsatı değerlendiren kafirler hemen saldırıya ge&ccedil;tiler. Ge&ccedil;idi koruyan 7 m&uuml;sl&uuml;man kahramanca &ccedil;arpışmış, ama &ccedil;ok kısa s&uuml;rede hepsi de şehid d&uuml;şm&uuml;şt&uuml; y&uuml;zlerce silahlı s&uuml;vari karşısında...</p>\n\n<p>\n	M&uuml;sl&uuml;manlar Allah ve Resul&uuml;n&uuml;n rızası i&ccedil;in savaşı bırakıp kendi nefislerinin rızası i&ccedil;in d&uuml;nyalık toplamaya başlayınca kaderleri değişiverdi.</p>\n\n<p>\n	Ve savaşın seyri de değişti elbet.</p>\n\n<p>\n	Şimdi m&uuml;şrikler arkadan da saldırıp m&uuml;sl&uuml;manları kıskaca almışlardı.</p>\n\n<p>\n	Korkun&ccedil; bir katliam başladı.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar ağır kayıplar vererek ka&ccedil;maya başladılar.</p>\n\n<p>\n	Canını kurtarmak isteyen ka&ccedil;mış; hz. Resulullah&#39;ı -sav- yaralı olarak savaş meydanında yalnız bırakmışlardı.</p>\n\n<p>\n	Ama hayır.</p>\n\n<p>\n	Hi&ccedil;bir zaman habibini yanlız bırakmayan Murtaza Ali -s- şimdi de onun yanıbaşındaydı.</p>\n\n<p>\n	Onu korumak i&ccedil;in canını hi&ccedil;e sayıyor, &ouml;l&uuml;m&uuml;ne vuruşuyordu...</p>\n\n<p>\n	Hz . Resulullah&#39;ın -sav- yalnız kaldığını g&ouml;ren m&uuml;şrikler d&ouml;rt bir yandan hazrete doğru saldırıya ge&ccedil;tiler.</p>\n\n<p>\n	Onu &ouml;ld&uuml;rmek i&ccedil;in bundan daha iyi bir fırsat bulamazlardı.</p>\n\n<p>\n	Ama Ali -s- vadı orada...</p>\n\n<p>\n	G&ouml;r&uuml;lmemiş bir g&uuml;&ccedil; ve cesaretle &ccedil;arpışıyor, naralar savuruyor, kılıcı tam bir &ouml;l&uuml;m makinası gibi her indiğinde bir kafiri kanlar i&ccedil;inde yere seriyordu.</p>\n\n<p>\n	Savaş değirmeninin mili Ali -s- olmuştu şimdi.</p>\n\n<p>\n	Ona yaklaşmak kesin ol&ouml;m demekti.</p>\n\n<p>\n	Hangi yandan saldırsalar karşılarında Ali&#39;yi -s- buluyor, Allah&#39;ın arslanı inanılmaz bir hız ve &ccedil;eviklikle herkesi yere deviriyordu.</p>\n\n<p>\n	Aldığı yaralarla kendisi de tepeden tırnağa kanlar i&ccedil;inde kalmıştı.</p>\n\n<p>\n	O haliyle korkun&ccedil; ve &uuml;rk&uuml;t&uuml;c&uuml; bir g&ouml;r&uuml;n&uuml;m&uuml; vardı.</p>\n\n<p>\n	Nefes nefese kalmıştı.</p>\n\n<p>\n	V&uuml;cudundan akan terin mi, yoksa kanın mı daha fazla olduğunu anlayabilmek m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	İnsan&uuml;st&uuml; bir g&uuml;&ccedil; sarfederek savaşıyordu İmam...</p>\n\n<p>\n	Aldığı yaraların bir-ikisi bile g&uuml;&ccedil;l&uuml; bir insanı yere sermeye yeterliydi. Ama o, 80&#39;den fazla kılı&ccedil;, ok ve mızrak yarası aldığı halde hal&acirc; savaşa devam ediyordu.</p>\n\n<p>\n	Kıyasıya vuruyor, &ouml;ld&uuml;resiye vuruşuyordu.</p>\n\n<p>\n	Arslanlar gibi k&uuml;kreyerek o g&uuml;ne değin benzeri g&ouml;r&uuml;lmemiş bir kahramanlık yaratıyordu Ali -s-.</p>\n\n<p>\n	Bu amansız &ccedil;arpışma sırasında bir ara elindeki &ccedil;elik kılı&ccedil; kırıldı.</p>\n\n<p>\n	Hz . Resulullah -sav- hemen kendi kılıcını ona doğru atarak imdadına yetişti.</p>\n\n<p>\n	O da Ali&#39;yi -s- &ccedil;ok seviyordu &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	İki bedende bir can gibiydiler.</p>\n\n<p>\n	Hatta bunu Allah Teala Kur&#39;anda da vurgulamış ve hz. Ali -s- i&ccedil;in &quot;Resulullah&#39;ın -sav- nefsi ve canı-ciğeri lakabını kullanmıştı &Acirc;l-i İmran Suresinin 61. ayet-i kerimesinde.</p>\n\n<p>\n	Ve İmam Ali&#39;nin -s- o g&uuml;n g&ouml;sterdiği bu inanılmaz kahramanlık bir kez daha Allah Resul&uuml;&#39;n&uuml;n -sav- canını kurtaracak ve bu, hz. Ali&#39;nin -s- Rabbiyle yaptığı &quot;alışveriş&quot;lerden biri olarak tarihe ge&ccedil;ecekti.</p>\n\n<p>\n	Hz . Ali&#39;nin -s- kahramanlığını g&ouml;ren bir&ccedil;ok m&uuml;sl&uuml;man, geri d&ouml;n&uuml;p m&uuml;şriklere karşı tekrar kavaşa tutuşmuştu.</p>\n\n<p>\n	Savaş bittiğinde Ali -s- kanlar i&ccedil;indeydi.</p>\n\n<p>\n	Onu g&ouml;renler nasıl hal&acirc; diri kalabildiğine şaşırıyor, bu şaşkınlıklarını gizleyemiyorlardı.</p>\n\n<p>\n	Ertesi g&uuml;n, şehidler toprağa verildikten ve şehid ailelerine başsağlığı ve tebrik dileklerinde bulunulduktan sonra hz. Resulullah&#39;ın -sav- ilk işi hz. Ali&#39;yi -s- ziyaret etmek oldu.</p>\n\n<p>\n	Allah&#39;ın arslanı tepeden tırnağa yaralar i&ccedil;inde yatıyordu.</p>\n\n<p>\n	D&uuml;nya ve ahiret kadınlarının ulusu ve hz. Resulullah&#39;ın -sav- biricik &quot;Kevser&quot;i hz. Fatıma-i Zehra selamullah aleyha yaralarına merhem s&uuml;r&uuml;p sarmıştı, pervaneler gibi d&ouml;n&uuml;yordu Ali&#39;sinin başucunda.</p>\n\n<p>\n	Hz . Resulullah -sav- onu bu halde g&ouml;r&uuml;nce deyanamadı, g&ouml;zleri dolu dolu &quot;Allah yolunda b&ouml;ylesine candan ge&ccedil;ip cihad edenin ecri elbette ki Allah indinde pek b&uuml;y&uuml;k olacaktır! buyurdu.</p>\n\n<p>\n	İmam&#39;ın da g&ouml;zleri dolmuş, başını eğerek susmuştu.</p>\n\n<p>\n	Allah Resul&uuml;&#39;n&uuml;n rızasını kazanabildiği ve canını ona feda ettiği i&ccedil;in mutluydu, ama şehid olamadığı i&ccedil;in de h&uuml;z&uuml;nl&uuml;yd&uuml;.</p>\n\n<p>\n	Bunu s&ouml;ylediğinde hz. Resul-&uuml; Ekrem &quot;Ya Ali&quot; buyurdu, &quot;Mahzun olma! Senin hayatın da Allah i&ccedil;indir, mematın da! Evet, sen Allah yolunda şehid olacaksın, ama şimdi değil, gelecekte...&quot;</p>\n\n<p>\n	Bu haberi &ouml;ğrenmek İmam&#39;ı pek memmun etmişti. Mahzun değildi artık.</p>\n\n<p>\n	Ertesi g&uuml;n onca yarasına rağmen ayağa kalkıp silahlarını kuşanmış ve kafirlerin muhtemel bir saldırısini &ouml;nleyebilmek i&ccedil;in yola koyulup &quot;Hemre&#39;el Esed&quot; gazvesine katılmış ve bir başka kahramanlık &ouml;rneği daha sergileyerek Rabbiyle bir &quot;alışveriş&quot;te daha bulunmuştu!<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftn3\">[3]</a></p>\n\n<p>\n	-*-</p>\n\n<p align=\"center\">\n	M&uuml;minler emiri hz. Ali&#39;nin -s- kahramanlık hayatında kayıtlı bir ayrıcalık vardır ki, onu diğer kahramanlar ve namlı yiğitlerin hepsinden daha farklı, daha &uuml;st&uuml;n kulmaktadır.</p>\n\n<p>\n	Ve bu, insanlık tarihinde sadece hz. İmam Ali&#39;ye -s- mahsus bir haslet, sadece o hazrete has bir &uuml;st&uuml;nl&uuml;kt&uuml;r:</p>\n\n<p>\n	Hz . İmam Ali -s- hi&ccedil;bir savaşta &quot;ilk saldıran taraf&quot; olmamış, hi&ccedil;bir savaşta meydana &ccedil;ıkıp er isteyen ve savaşı başlatan kimse olmamıştır.</p>\n\n<p>\n	Onun b&uuml;t&uuml;n savaşları m&uuml;dafaa savaşıdır.</p>\n\n<p>\n	D&uuml;şman er isteyince hemen o meydana &ccedil;ıkmış, ilk g&ouml;n&uuml;ll&uuml; savaş&ccedil;ı o olmuştur.</p>\n\n<p>\n	İstisnasız b&uuml;t&uuml;n savaşlarda; Bedir&#39;de, Uhud&#39;da, Hendek&#39;te, Hayber&#39;de... her yerde b&ouml;yle olmuştur.</p>\n\n<p>\n	Ve kimsenin meydana &ccedil;ıkmaya c&uuml;r&#39;et edemediği lahzalar da yine o &ccedil;ıkmış ve en dehşetli d&uuml;şmanın bile sırtını yere vurmuştur.</p>\n\n<p>\n	Ve İmam Ali -s- en maharetli ve en g&uuml;&ccedil;l&uuml; savaş&ccedil;ılar karşısında bile, hi&ccedil; yenilgi almayan ve girdiği b&uuml;t&uuml;n &ccedil;arpışmalardan muzaffer olarak &ccedil;ıkan tek yiğit, tek kahramandı!</p>\n\n<p>\n	Bedir savaşında k&uuml;f&uuml;r ordusundan Utbe, Şeybe ve Vehid, Uhud savaşında Talha bin Ebu Talha, Hendek savaşında Amr bin Abduvvedd ve Hayber&#39;de de &quot;bin savaş&ccedil;ıya bedel yiğit&quot; olarak nam salmış bulunan &quot;Merhab&quot; meydana &ccedil;ıkıp savaşacak er istemiş, b&uuml;t&uuml;n bu savaşlarda hz. İmam Ali -s- onların karşısına &ccedil;ıkıp y&uuml;ce islamı m&uuml;dafaa i&ccedil;in savaşmıştır.</p>\n\n<p>\n	Evet, İmam Ali -s- hayatı boyunca &quot;savaşı ilk başlatan kişi&quot; olmamıştır hi&ccedil;...</p>\n\n<p>\n	Sıffin, Cemel ve Nehrevan savaşlarında da durum aynıdır.</p>\n\n<p>\n	Oncak g&uuml;&ccedil;, kuvvet, cesaret ve zekasıyla, bir kez olsun &quot;savaşı ilk başlatan&quot; olmamıştır o!..</p>\n\n<p>\n	Ve onun er meydanındaki &quot;ilk&quot; leri bunlardan ibaret değildir sadece...</p>\n\n<p>\n	&quot;Hi&ccedil;bir savaş pl&acirc;nı başarısızlıkla sonu&ccedil;lanmış olmayan tek komutan&quot; da yine odur islam tarihind hz. Resulullah&#39;tan -sav- sonra!</p>\n\n<p>\n	Ve o hazretten sonra, d&uuml;şman hi&ccedil; sırtını &ccedil;evirmeyen &quot;ilk&quot; de yine Ali&#39;dir -s-</p>\n\n<p>\n	Ve... İmam Ali&#39;nin -s- hayatı daha nice g&ouml;rkemli &quot;ilk&quot;lerle doludur. O, imamdır, &ouml;nc&uuml;d&uuml;r &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Onun gibi bir savaş&ccedil;ı yoktur insanlık tarihinde. Onca g&uuml;&ccedil; ve cesaretine rağmen savaş taraftarı değildir o; insanların &ouml;ld&uuml;r&uuml;lmesi rahatsız etmektedir onu. Herşeyden &ouml;nce sevgi ve merhamet imamıdır o. M&uuml;dafaa dışında kılıcına el attığı g&ouml;r&uuml;lmemiştir hi&ccedil;bir zaman.</p>\n\n<p>\n	Ve b&uuml;y&uuml;kl&uuml;k de budur aslında.</p>\n\n<p>\n	Yiğitlik budur.</p>\n\n<p>\n	Bahadırlık, &quot;Ali&quot; gibi olmaktır er meydanlarında.</p>\n\n<p>\n	O sadece bileğinin g&uuml;c&uuml;yle değil, insani erdem, fazilet ve şeref timsali karakteriyle de dillere destan bir &ouml;rnektir.</p>\n\n<p>\n	Aynı zamanda ilim şehrinin de kapısıdır o...</p>\n\n<p>\n	Ondan başka bir ilim kapısını tanıtmış değildir peygamber...</p>\n\n<p>\n	&Ccedil;ok boyutlu ve k&acirc;mil insan &ouml;rneğidir Ali...</p>\n\n<p>\n	Hz . Resulullah&#39;ın -sav- buyurmuş olduğu gibi:</p>\n\n<p>\n	&quot;Ali&#39;yi Resulullah&#39;tan, Resulullah&#39;ı Ali&#39;den daha iyi kim tanıyabilir?&quot;</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftnref1\">[1]</a> - Allame Meclisi&#39;nin Bihar&#39;ı c:36 s:40-51&#39;de şia ve s&uuml;nni m&uuml;fessirlerden bu konuyla ilgili bir&ccedil;ok rivayet nakletmektedir.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftnref2\">[2]</a> - Nehc&#39;ul Belaga, Subhi Salih İncelemesi, 182. hutbe, s: 264.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/ehlibeyt-ticaret.html#_ftnref3\">[3]</a> - Hz . Emir&#39;el M&uuml;minin Ali&#39;nin -s- Uhud&#39;da g&ouml;sterdiği yiğitlikler hakkında daha geniş bilgi i&ccedil;in bkz: El-İrşad Şeyh M&uuml;fid c:1 s:78-92, Uhud Gazvesi faslı.</p>\n\n<p>\n	&nbsp;</p>','Hz . Alİ (a.s)\'In Tİcaretİ','','publish','closed','open','','hz-ali-a-sin-ticareti','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2775',0,'post','',0),(2776,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Hz. Emir&rsquo;elmuminin Ali (as.), Muaviye ve Amr bin As &uuml;zerinde ki h&uuml;cceti tamamladıktan sonra, Şam ordusuna y&ouml;nelik saldırılara karşı cevap vermiş, Sıffin vadisinde sıcak &ccedil;atışmalar meydana gelmişti. Muaviye, uzun s&uuml;ren savaşın ardından yenileceğini anladığında Amr bin As&rsquo;a başvurmuş, bu savaşı yeniden g&uuml;&ccedil;lenene dek barışla noktalamasını istemişti. Amr&rsquo;ın, İmam Ali (as.) ordusu i&ccedil;erisinde ki hassas oluşumlardan bilgi sahibi olması, kendisine Mısır valiliğine ulaşmak i&ccedil;in bulmak zorunda kaldığı hileleri d&uuml;ş&uuml;nmekte b&uuml;y&uuml;k bir yardımı oluyordu. Tarihin seyrini değiştirebilecek &uuml;mmetin bu hilelerin nihayetinde farklı g&ouml;r&uuml;şlere sahip olabilecek d&uuml;zeyde &uuml;mmet arasında fesat bir eyleme girişebilen Amr bin As&rsquo;tan başka bir m&uuml;nafık &ccedil;ıkmamıştır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> O nifak ve hilede, Sıffin ve Hakemeyn olaylarında ki &uuml;stlendiği rol&uuml; iyi tahlil edilmesi neticesinde ortaya &ccedil;ıkacak ve bu y&ouml;nde en b&uuml;y&uuml;k olduğuna kifayet edecektir.</p>\n\n<p>\n	Ve Amr şeytani d&uuml;ş&uuml;ncelerin nihayetinde, Şam ordusu i&ccedil;erisinde ne kadar Kuran sahifesi varsa, toplatılmasını istemiş, kendisine anlam veremeyen şaşkın bakışlara sahip Muaviye&rsquo;ye sabrı tavsiye etmiştir..! Amr bin As&rsquo;ın yeni bir şeytani oyun yaratacağı &uuml;midiyle, ordusu i&ccedil;erisinde tam Kuran sahifelerini toplatılmış, Muaviye&rsquo;nin karargahında t&uuml;m birliklerin yeni bir duyuru yapılması i&ccedil;in bir araya gelmesi emri sadır edilmiştir. Amr bin As; bir araya gelmiş yorgun ve bitkin Şam ordusuna, Kuran sahifelerini mızraklarına takmalarını ve kendilerini &ouml;ld&uuml;rmek isteyen İmam Ali (as.) ordusunu Kuran&rsquo;a davet etmeleri emriyle, meydana hareket emri vermiştir.</p>\n\n<p>\n	Farklı gruplar ve kabilelerden oluşan İmam Ali (as.) ordusu, Muaviye askerlerinin mızraklarına taktıkları bazı sahifelerle birlikte, kendilerini Kuran&rsquo;a davet edildiklerini g&ouml;rm&uuml;ş, ne yapacaklarını şaşırmışlardı. Beklenmedik bir gruptan, beklenmedik bir davet a&ccedil;ık&ccedil;ası onların memnun etmişti. Uğruna savaştıkları Kuran&rsquo;a artık d&uuml;şmanları da sahip &ccedil;ıkmakta ve cihat etmeleri i&ccedil;in bir neden kalmamaktaydı.</p>\n\n<p>\n	Kabilelerin cahiliyeden kalan aşağılık komplekslerine kapılmalarından dolayı, her bir kabile reisi bu olayı kendisine g&ouml;re yorumluyor, farklı neticeler alarak, bu meydanda &ldquo;bende varım&rdquo; demeye getiriyordu. Bu kabilelerin i&ccedil;erisinde en tehlikelisi olarak g&ouml;ze batan ve sabıka dosyası diğerlerine g&ouml;re kabarık olan, Kind kabilesiydi. Bu kabilenin &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; ve s&ouml;zc&uuml;l&uuml;ğ&uuml;n&uuml; yapan yine Eşas, diğer kabilelerinde s&ouml;z sahibi olduğunu ortaya koyuyor, g&uuml;ya demokratik bir yaklaşım i&ccedil;erisine giriyordu. Savaş meydanlarından ve kabilelerden gelen birliklerin sayıları her dakika artıyor, tarihi bir olayın olacağını sezinlemişler gibi kendilerini hızla karargaha yetiştirmek i&ccedil;in atlarının &uuml;zerlerine inen kırba&ccedil;lardan biri iniyor, diğeri kalkıyordu&hellip;</p>\n\n<p>\n	Karargahta toplanan birlik &ouml;nc&uuml;leri teker-teker s&ouml;z alarak farklı hedefler &uuml;zerine toplanmış kitleleri, hitabeleriyle etkilemek istiyorlar, ellerine ge&ccedil;miş bu bulunmaz fırsatı kolay-kolay harcamak istemiyorlardı. Meydana toplanmış farklı kitlelerin aynı anda bu kadar &ccedil;abuk organize olmasına mı şaşmalı yoksa her birinin y&uuml;z kaslarını ve buna bağlı olarak y&uuml;z ile alın &ccedil;izgilerini aynı anda hareket ettirerek, mizacen de aynı dili konuştuklarına mı?</p>\n\n<p>\n	Hararetli ve her birinin farklı deliller sunduğu konuşmalar arasında g&uuml;ya yeni bir karar i&ccedil;in toplanıldığına ve organize bir &ccedil;alışma olmadığına dair havalar yaratılıyorsa da, g&ouml;zlerinde ki Muaviye altınların parıltısını sezebilmek ve b&uuml;y&uuml;k bir ihanetin ger&ccedil;ekleşebileceğini g&ouml;rebilmek, s&ouml;zleri ve bakışları arasında ki &ccedil;elişkiden rahatlıkla anlaşılabiliyordu.</p>\n\n<p>\n	Bu meydanda konuşan bazı hainlerin s&ouml;zleri o denli ağırdı ki; s&ouml;ylentilerin nakledildiği umman olan Tarihte kaydedilebilmiş ve bu g&uuml;nlere bir nebze de olsa ışık tutabilmiştir. Devrinin en şakilerinden (zalimlerinden) Şakik bin Sur&rsquo;ul Kuba, &ldquo;Ra&rsquo;bi&rdquo;&nbsp; kabilesi adına &ccedil;ıktığı konuşmasında orduya ş&ouml;yle seslenmişti: &ldquo;Ey insanlar&hellip; Şam ahalisini Allah&rsquo;ın kitabına davet eyledik. Onlar kabul etmediklerinde de bu sebepten dolayı onlarla savaştık. Ve şimdi onlar bizi, bizim onları &ccedil;ağırdığımız kitaba davet ediyorlar. Kuran davetine icabet etmezsek, onların kabul etmediği zamanda bize vacip olan h&uuml;k&uuml;m, onlara da vacip olacaktır. Bu uzun ge&ccedil;en savaş, bizleri yok olmaya g&ouml;t&uuml;rmektedir. Baki kalabilmemiz ancak ateşkesle m&uuml;mk&uuml;n olur&hellip;&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bir başka kabile b&uuml;y&uuml;klerinden Haris bin Cabir El-Kubra, Şam ordusunun yaptığı bu hileyi kendisince ş&ouml;yle yorumlamıştır. &ldquo;Eğer Ali bu işte (Kuran&rsquo;a davette) &ouml;nce olmasaydı dahi, Şam ordusun bizlere sunduğu &ouml;neriyi kabul etmeliydi. Kaldı ki, Şam ordusunu Kuran&rsquo;a davet eden kendisiydi. Allah&rsquo;a and olsun ki, d&uuml;n Şam ehlini kendi davet ettiği şeye, bug&uuml;n kendisi kabul etmemektedir. Eğer, Şam ehlinin davetine icabet etmezse, sizde ona karşı sert tepki verin ve onun Şam ehline yaptığını kendisine yapın&hellip;!!!&rdquo;</p>\n\n<p>\n	Elimize ulaşan rivayetlere g&ouml;re, d&uuml;ş&uuml;ncesiz ve ger&ccedil;ek dışı beyanatlar yapan kabile ileri gelenleri arasında, Halid bin Meaz, Adiy bin Hatem, Refe&rsquo;a bin Şeddad<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> da bu y&ouml;nde bir konuşma yaptığını tarih kitaplarından okuyor ve o anda ki ortamın ne kadar gergin olduğunu nakiller sayesinde g&ouml;rebiliyoruz. İmam Ali (as.) karargahı i&ccedil;ersinde, Muaviye ve Şam ordusunun yaptıklarını destekler nitelikte konuşmalar yapıldğı gibi,&nbsp; bu konuşmaların tam tersini de g&ouml;rmek m&uuml;mk&uuml;n. İmama bağlı gen&ccedil; bir yiğit olan &ldquo;Hasseyn bin Reb&rsquo;i&rdquo; kendi kabilesi adına konuşanlara karşı &ccedil;ıkmış ve şunları s&ouml;ylemiştir. &ldquo;İslam dini, İlahi emir ve d&uuml;sturlar karşısında teslim olmak esası &uuml;zerine bina edilmiştir. &Ouml;yleyse; kıyas ile yersiz şefkat ve merhametle bu İlahi emirleri zayi etmeyin&hellip;Biz, s&ouml;zleri sadık, eylemleri hatadan uzak olan bir rehber ve imama sahip milletiz. İmamızın emirlerine kulak asıp, itaat edelim. İmam ateşkes i&ccedil;in &ldquo;hayır&rdquo; derse, biz ateşkes istemiyoruz demeli; ve O ateşkes i&ccedil;in &ldquo;evet&rdquo; derse biz ateşkesi kabul ediyoruz diye haykırabilmeyiz, haykırmalıyız&hellip;&rdquo;</p>\n\n<p>\n	Konuşmaların ardı arkası kesilmiyor, fitne ateşi m&uuml;nafıkların k&ouml;r&uuml;klemeleriyle hızla ordu i&ccedil;erisinde yayılıyordu. Kısa bir zaman i&ccedil;erisinde, alınları secde etmekten nasır tutup, kararmış zahit g&ouml;r&uuml;n&uuml;ml&uuml; kimselerle birlikte Kuran&rsquo;ı g&uuml;zel okuyan ve kendilerine &lsquo;kari&rsquo; denilen kişilerin oluşturduğu yirmi bin kişi İmam Ali (as.) karargahına kadar gelmiş ve muhasara altına alabilmeyi başarmışlardı. Tam te&ccedil;hizatlı bir şekilde kuşanan bu ahmak grup, tarihe kara bir leke vurduklarından habersiz, İmam Ali (as.)&rsquo;a utanmadan s&ouml;zler sarf ediyor, hadlerini aşarak cehennem kapısını aralıyorlardı.</p>\n\n<p>\n	&ldquo;Ey Ali..! Şam ehlinin Allah&rsquo;ın kitabına olan daveti kabul et&hellip; Aksi takdirde, Osman bin Avfan&rsquo;ı (&uuml;&ccedil;&uuml;nc&uuml; halifeyi) &ouml;ld&uuml;rd&uuml;ğ&uuml;m&uuml;z gibi seni de &ouml;ld&uuml;r&uuml;r&uuml;z..!&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Asabiyetleri g&ouml;zlerinden ateş olarak &ccedil;ıkıp, hislerinin kendilerine galebe olduğunun farkında olmadan şeytana kulluk ediyorlar, kalplerine bir daha a&ccedil;ılmayacak m&uuml;h&uuml;rlerle kapatıyorlardı. Onlara g&ouml;re, Kuran&rsquo;a karşı kılı&ccedil; &ccedil;eken ve savaştan başka bir şey d&uuml;ş&uuml;nmeyen Hz. Ali (as.)&rsquo;ı yaptığı yanlıştan d&ouml;ndermek gerekliydi.</p>\n\n<p>\n	Hz. Ali (as.), hangi mantıkla bunlara karşı kendisini savunmalıydı. Kendisi konuşan Kuran iken, Kuran d&uuml;şmanı ilan edilen bir gruba hangi d&uuml;ş&uuml;nceyle yaklaşabilirdi. İşte İmam Ali (as.)&rsquo;ın m&uuml;nafıklar tarafından y&ouml;neltilen bu ahmak gruba karşı kendini ş&ouml;yle savunmuştur.</p>\n\n<p>\n	&ldquo;Eyvahlar olsun size..! Ben Allah&rsquo;ın kitabına davet eden ilk kişiyim ve yine Allah&rsquo;ın kitabının davetini kabul eden ilk kişiyim. Beni Allah&rsquo;ın kitabına davet etmeleri ve benim b&ouml;yle bir şeyi kabul etmemem, bana reva mı? Ben, Allah&rsquo;ın emir ve kanunlarına teslim olmaları gereken bir topluluk i&ccedil;in savaşıyorum. Onlar, Allah&rsquo;ın emirlerini ayaklar altına aldılar, İlahi antlaşmayı bozdular, Allah&rsquo;ın kitabını bir kenara fırlattılar&hellip;Bense size, bunların hi&ccedil;birinin Allah&rsquo;ın kitabına amel etmeyeceğine ve sizi kandırmaya &ccedil;alıştıklarına dair haber veriyorum&hellip;&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmamın konuşmaları, Amr bin As&rsquo;ın hileleri karşısında maalesef etkili olamamış<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve k&uuml;f&uuml;rlerinde baki kalarak, inatla İmama olan itirazlarını devam ettirmişlerdi. Savaşın bir an &ouml;nce durmasını isteyen bu ahmak grup, Eşas bin Kays &ouml;nderliğinde s&ouml;z birliği etmiş ve hep bir ağızdan İmama şunları haykırmışlardı: &ldquo;Habercini g&ouml;nder, Malik geriye, karargaha d&ouml;ns&uuml;n&hellip;&rdquo;&nbsp; İmam b&ouml;yle bir anda, onlara y&ouml;nelerek ş&ouml;yle seslenir. &ldquo;Ben d&uuml;n sizin Emiriniz iken, bug&uuml;n ise sizin memurunuz oldum&hellip;&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Malik Eşter, sahip olduğu ilim ve basiretle, mızraklara takılan Kuran sahifelerine aldırış etmeden, uzun zamandır beklediği fırsatı bularak Muaviye&rsquo;nin karargahına doğru saldırıya ge&ccedil;miştir. Kendisiyle birlikte bulunan ve her şekilde kendisine tabi olan bu atlı grupla, Muaviye&rsquo;nin karargahına iyice yaklaşmıştı. &Ouml;n&uuml;ne gelen Muaviye ordusuna ait, fesat yuvaları olan &ccedil;adırları tarumar ediyor, fitne ateşini s&ouml;nd&uuml;rmek i&ccedil;in b&uuml;y&uuml;k gayret g&ouml;steriyordu. B&ouml;yle bir hengamede, Malik Eşter&rsquo;e, İmamın habercisi &ldquo;İbn Hani&rdquo; gelir ve izin isteyerek ş&ouml;yle der: &ldquo;Ey Malik, İmam sizi istemektedir. Ona icabet edin l&uuml;tfen..&rdquo;</p>\n\n<p>\n	Malik Eşter, bu zamansız &ccedil;ağırılma karşısında şaşırmakta haklıdır. Bunca yıldır &ouml;zlemle beklediği anı bu kadar kolay bir şekilde elden vermek istemez. Ve İmam Ali (as.)&rsquo;ın habercisine iletmesi i&ccedil;in şunu s&ouml;yler: &ldquo;İmamın huzuruna geri d&ouml;nd&uuml;ğ&uuml;nde benden yana şunları s&ouml;yle: &lsquo;Ben bulunduğum yerden uzaklaşacak konumda ve vakitte değilim. Allah&rsquo;ın bana pek yakında bir zafer nasip edeceğini &uuml;mit etmekteyim. Benim geri d&ouml;nmemde, acele etmeyin&hellip;&rdquo;</p>\n\n<p>\n	&ldquo;İbn Hani&rdquo;, Malik Eşter&rsquo;in s&ouml;z&uuml;n&uuml; İmam Ali (as.)&rsquo;a ilettiğinde, muhaliflerde bu s&ouml;z&uuml; işitmiş ve onlarında yersiz s&ouml;zleri yeniden y&uuml;kselmeye başlar. &ldquo;Sen, Malik Eşter&rsquo;e savaşa devam etmesi i&ccedil;in emir vermişsin..!&rdquo;</p>\n\n<p>\n	İmam, ellerinde kılı&ccedil;la hazır bekledikleri, lecacet g&ouml;sterip inatlarında baki kalmayı tercih eden ahmak grup karşısında işte b&ouml;yle mazlum bırakılmıştır.</p>\n\n<p>\n	&ldquo;Subhanallah! Sizlerin yanında aşikar olarak g&ouml;nderdiğim habercimin s&ouml;ylediklerini duymadınız mı?&rdquo; Onlar hep birlikte, &ldquo;Evet, duyduk&hellip;Şimdi İbn Hani&rsquo;yi bir daha g&ouml;nder. Tez Malik geriye d&ouml;ns&uuml;n&rdquo;</p>\n\n<p>\n	İmam &ccedil;aresiz, habercsi İbn Hani&rsquo;yi Malik Eşter&rsquo;e, &ldquo;B&uuml;y&uuml;k bir fitnenin &ccedil;ıktığını ve &ccedil;abuk gelmesini&rdquo; iletmesi i&ccedil;in yine ahmak ordusu karşısında apa&ccedil;ık beyan ederek g&ouml;ndermiştir. Malik Eşter, İmam habercisini karşısında g&ouml;rm&uuml;ş ve olayın ciddi bir durum arzettiğini, kendisine iletilen mesajdan da anlamıştı. Malik Eşter yine de İbn Hani&rsquo;ye, &ldquo;Şu zaferi g&ouml;rmez misin? Allah&rsquo;ın bize yazdığı bu zaferi bırakmak, Muaviye&rsquo;ye bu kadar yaklaşmışken elimizi savaştan &ccedil;ekmek doğru olur mu? S&ouml;yler ve karşılığında İbn Hani&rsquo;den şunları işitir. &ldquo;Ey İmamın silahş&ouml;r&uuml; Malik, Emir&rsquo;elm&uuml;minini elleri bağlı d&uuml;şman teslim almışken, sen burada savaşmak mı istersin? Ordu İmamına kılı&ccedil; &ccedil;ekmiş feryat, figan etmişlerdir. &lsquo;Ya buraya Malik Eşter&rsquo;i geri d&ouml;nderirsin, ya da seni d&uuml;şmana teslim eder veyahut da Osman&rsquo;ı &ouml;ld&uuml;rd&uuml;ğ&uuml;m&uuml;z gibi seni de &ouml;ld&uuml;r&uuml;r&uuml;z&hellip;&rdquo;</p>\n\n<p>\n	Malik Eşter, mızraklara takılan Kuran&rsquo;ları ilk defa g&ouml;rd&uuml;ğ&uuml;nde b&ouml;yle bir olayın fitneye d&ouml;n&uuml;şmesinden korktuğunu ifade etmiş ve maalesef Muaviye&rsquo;ye o kadar yaklaştıktan sonra geriye, karargaha d&ouml;nmek zorunda kalmış, bir başka cepheden diğer cephe arasında gidip gelmiştir&hellip;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Malik karargahına d&ouml;nd&uuml;ğ&uuml;nde, İmamın etrafını alınlarında secde izleri oluşmuş kimselerin &ccedil;evreleyerek, muhasara altına alındığını g&ouml;rm&uuml;ş, onların bu denli hadlerini aşacaklarına d&uuml;ş&uuml;nmemekte nasıl da yanıldığını ifade edercesine, ses tonunu y&uuml;kseltmiş ve ezici bir konuşma yaparak ihanetleri karşısında onları aşağılamıştır.</p>\n\n<p>\n	&ldquo;Ey zilleti kabul eden, basit yaratıklar..! Savaştan ne zaman elinizi &ccedil;ektiğinizi biliyor musunuz? Onlara karşı zafer elde ettiğinizde, sizlerin galip olduğunu anladıklarında, mızraklarına Kuran sahifeleri taktılar! Allah&rsquo;a andolsun ki, Onlar Kuran&rsquo;ın h&uuml;k&uuml;mlerini hi&ccedil;e sayıyorlar, Allah&rsquo;ın h&uuml;k&uuml;mlerini ve Peygamberin s&uuml;nnetini ayaklar altına alıyorlar. Hakemiyeti katiyen kabul etmeyin. Bana bir atın debinmesi kadar m&uuml;hlet verin, sizlerde g&ouml;receksiniz ki zafer pek yakındır&hellip;&rdquo;</p>\n\n<p>\n	Muaviye&rsquo;nin hilelerine inanan kimseler basit oldukları kadar mağrur ve gururlu bir şekilde Malik Eşter&rsquo;e cevap vermeden de ka&ccedil;ınmıyorlardı. &ldquo;Hayır! Asla, dediğini yaparsan savaştığında kazandığın g&uuml;nahlara bizleride ortak edeceksin&hellip;&rdquo;</p>\n\n<p>\n	Malik Eşter ve yorgun ordu i&ccedil;erisindeki ahmak grubun &nbsp;gergin ortam i&ccedil;erisinde birbirlerine &uuml;st&uuml;n gelmek i&ccedil;in sert bir dille tartışmaya başlamaları, havada gezen kan kokusunu ağırlaştırıyor, ortaya atılan sebepsiz kıvılcım b&uuml;y&uuml;k bir aleve d&ouml;n&uuml;ş&uuml;yordu. Geleceği b&uuml;y&uuml;k y&ouml;nde değiştirecek kararların bir an &ouml;nce alınması i&ccedil;in uğultular y&uuml;kseldik&ccedil;e, burunlardan solunan dehşet verici tablo ortaya &ccedil;ıkıyor, kılıflardan &ccedil;ıkartılan kanlı kılı&ccedil;lar birbirlerine g&ouml;steriliyordu.</p>\n\n<p>\n	Ahmak ordu ile İmama g&ouml;n&uuml;lden teslim olmuş az bir grup arasında, ge&ccedil;en az ama sert bir tartışma yerini keskin bakışlara ve &uuml;rpertici bir sessizliğe koyuyordu. Malik Eşter, bir dağ misali heybetiyle g&ouml;ğs&uuml; &ouml;nde, t&uuml;m izleyenlerin dikkatlerini &uuml;zerine &ccedil;ekercesine bulunduğu yerden birka&ccedil; adım daha ilerlemiş ve ses tonunu y&uuml;kselterek, sefahat &uuml;zerine cevap veren ahmak gruba d&uuml;ş&uuml;ncelerinin yanlış olduğunu izah etmek i&ccedil;in yeni bir soru y&ouml;neltmişti...</p>\n\n<p>\n	&ldquo;&Ouml;yleyse s&ouml;yleyin bakalım. Savaş yorumu hakkında; siz mi yoksa, (on sekiz ay) cephelerde kan d&ouml;ken Salih insanlar mı doğru s&ouml;yl&uuml;yorlar?&rdquo;</p>\n\n<p>\n	K&ouml;şeye sıkışan ve inatlarından dolayı bu fitneyi devam ettireceklerini her hallerinden ve s&ouml;zlerinden belli eden ahmak gruptan biri &ccedil;ıkarak Malik Eşter&rsquo;e şu cevabı verir: &ldquo;Bizimle uğraşmayı bırak ey Malik&hellip;Biz, Onlarla Allah rızası i&ccedil;in savaştık. Ve şimdi yine Allah rızası i&ccedil;in savaştan elimizi &ccedil;ekmekteyiz.&rdquo; Hazır cevap olan Malik Eşter beklemeden cevabını verir.</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki sizi kandırmışlar. Ey alınları nasır bağlamış k&ouml;r ve ahmak kimseler! Ben sizin, namaz ve ibadetlerinizin Allah&rsquo;a olan şevkinizden kaynaklandığını ve d&uuml;nyayı istemeyerek ger&ccedil;ekleştirdiğiniz d&uuml;ş&uuml;ncesindeydim. Ama şimdi, &ouml;l&uuml;mden korkarak d&uuml;nyaya doğru firar etmekte olduğunuzu g&ouml;rmekteyim. Y&uuml;zleriniz kararsın. Bu olaylardan ve ihanetten hi&ccedil;bir zaman yakanızı kurtaramayacaksınız&hellip;!&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Malik Eşter&rsquo;in ağır lafları altında ezilen hainler grubun cevabı hakaretten başka bir şey değildi. Malik&rsquo;in g&ouml;zlerinden &ccedil;ıkan ateş, hainler &uuml;zerine adeta kor-kor d&ouml;k&uuml;lmekte, s&ouml;zleri altında ezildikleri gibi bakışları altında da ezilip, aşağılanmaktaydılar. Yaptıklarını yanına bırakmamakta kararlı olan ve adeta başı bulutlara değen bir dağ gibi heybetli Malik&rsquo;i, hainler bir dağın eteklerine koşullanır gibi etrafını &ccedil;evrelemişler, kimin zehirli kılıcı altında can verdiği g&ouml;r&uuml;lmeden abalarının altında sakladıkları kılı&ccedil;larla &uuml;zerine hareket etmişlerdi. Malik karşısına gelen ilk hainin atının y&uuml;z&uuml;ne bir kam&ccedil;ı darbesi vurmuş, kılı&ccedil;ların kılıflarından &ccedil;ıkan seslere korkun&ccedil; bağrışmalarda eklenerek, ortamın bir anda elektriklenmesi sağlanmıştı. Malik Eşter&rsquo;in hainler tarafından &ouml;ld&uuml;r&uuml;lmesine m&uuml;samaha etmeyecek olan İmam Ali (a.s) zamanında hareketiyle, ağızlarından salyalar akan kudurmuş kurtları andıran hainlerin ellerinden &ccedil;ekip almasını bilmiştir. Malik ise, hainlerle savaşmak i&ccedil;in ısrarla izin isterken karşısında s&uuml;kut etmeyi tercih eden ve hep bu t&uuml;r ahmakların ağır y&uuml;k&uuml;n&uuml; sırtında bir kambur misali taşıdığını yorgun bakışlarından anlatan bir İmam g&ouml;r&uuml;yordu.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;İmam bir an kendisini &ccedil;evreleyen ahmak askerlerine d&ouml;nerek, bu sizin fitne ateşini yaktığınız ilk g&uuml;n değil ve yaptıklarınız Peygamberin vefatından sonra elimden zorla alınan hilafette g&ouml;rd&uuml;ğ&uuml;m b&uuml;y&uuml;k ihanete d&ouml;n&uuml;yor dercesine derinden bakıyor ve Peygamberin ordusu tarafından Uhud&#39;da tek bırakıldığı h&uuml;z&uuml;n haliyle aralarından ağır adımlarla ayrılarak, meydana y&ouml;neliyordu...</p>\n\n<p>\n	İmamın halinden etkilenen topluluktan bazıları Malik Eşter&rsquo;e katılarak g&ouml;zlerinden isteksiz yaşlar d&ouml;k&uuml;yor bu acı tabloya tanıklık ediyorlardı.</p>\n\n<p>\n	Hainler, gerginliğin durulmasını ganimet bilip, &ldquo;Emir&rsquo;elm&uuml;minin Kuran&rsquo;ın hakemiyetine kabul etti.&rdquo; naralarıyla bu işi oldu bittiye getirdiklerini g&ouml;steren son perdeyi oyuna sokuyorlardı&hellip;</p>\n\n<p>\n	Bir ka&ccedil; dakika &ouml;ncesine kadar aşağılayıcı ses tonlarıyla &ldquo;Ey Ali&rdquo; diyecek kadar k&uuml;stahlaşabilen bir topluluk, istediklerini zorla da olsa kabul ettirdiklerinden sonra &ldquo;Ey Emir&rsquo;elm&uuml;minin&rdquo; diye nida etmişler ve nifaklarını b&uuml;y&uuml;k bir ihanetle per&ccedil;inlemişlerdi. Hainler, Hz. Ali (as.)&rsquo;a Emir&rsquo;elm&uuml;minin diye her hitap edişlerinde, adeta hazreti bir adım daha &ouml;l&uuml;me &ccedil;ekiyor, birbirlerine bakarak kalleş&ccedil;e bıyık altında tebess&uuml;mler g&ouml;nderiyorlardı&hellip;</p>\n\n<p>\n	Hz. Ali (as.), basiretsiz ve ahmak bir grubun, Muaviye tarafından satın alınan kişilerin oyunlarına getirilmemelerine dair ikazlarda bulunmuş ve bu y&ouml;nden onların &uuml;zerine h&uuml;ccetini tamamlamak i&ccedil;in son defa hutbeye &ccedil;ıkmıştı. İmamın saf ve sefahat kalpli insanlara hitap ettiği tarihi hutbe ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;G&ouml;nl&uuml;ndeki ahdi terk edenin cezasıdır bu. Size emrettiğim şey, Allah&rsquo;a and olsun ki, istemediğiniz şeye sizi sevk etmek i&ccedil;indi, fakat Allah onda hayır takdir etmişti. Emrime uysaydınız doğru yolu bulurdunuz, eğrilseydiniz sizi doğrulturdum, baş &ccedil;ekseydiniz sizi d&uuml;zene sokardım, bu da en doğru bir şeydi. Fakat bu işi kiminle yapayım, kime g&uuml;veneyim? Ayağındaki dikeni, dikenle &ccedil;ıkarmak isteyen kişiye benziyorum, ama o da biliyor ki; diken, dikene meyletmekte. Allah&rsquo;ım, hekimler bile bu dertlilerin dermanından usandı, bu derin kuyudan su &ccedil;ekenler bıktı, dermandan kaldı.</p>\n\n<p>\n	İslam&rsquo;a davet edilip, kabul eyleyen topluluk da nerededir? Kuran&rsquo;ı okudular da h&uuml;k&uuml;mlerini kuvvetlendirdiler; savaşa y&uuml;r&uuml;t&uuml;ld&uuml;ler, s&uuml;t emer &ccedil;ocuklarını bile bırakıp atıldılar; kılı&ccedil;larını, kınlarından sıyırıp saldırdılar? B&ouml;l&uuml;k-b&ouml;l&uuml;k m&uuml;şriklerle savaşarak yery&uuml;z&uuml;n&uuml;n &ccedil;evrelerini tuttular, bir kısmı şehit oldu, bir kısmı kurtuldu. Yaşayışa &ouml;nem vermediklerinden, kalanlar m&uuml;jdelenmediler. &Ouml;l&uuml;me aldırmadıklarından &ouml;lenler y&uuml;z&uuml;nden kalanlara başsağlığı verilmedi bile. Onların g&ouml;zleri ağlamaktan d&uuml;nyayı se&ccedil;mez olmuştu, fazla oru&ccedil;tan karınları &ccedil;&ouml;km&uuml;şt&uuml;, dua etmekten dudakları kurumuştu, uykusuzluktan renkleri sararmıştı, y&uuml;zlerine Tanrı&rsquo;dan korkanların, ona karşı al&ccedil;alanların tozu toprağı konmuştu. Onlardı benim kardeşlerim, fakat gittiler, artık benim onlara kavuşmak susuzluğuna uğramam gerek, Onların ayrılığından elimi dişlemem gerek&hellip;</p>\n\n<p>\n	Bilin ki, şeytan sapklık yollarını kolay g&ouml;steriyor size, d&uuml;ğ&uuml;m-d&uuml;ğ&uuml;m &ccedil;&ouml;zerek dininizi almak, birlik ve topluluk yerine sizi ayrılığa salmak istiyor. Onun vesveselerinden ve efsunlarından (hilelerinden) y&uuml;z &ccedil;evirin, size verenin &ouml;ğ&uuml;d&uuml;n&uuml; armağan edenin s&ouml;zlerini&nbsp; tutun, ona bağlanın, ona uyun&hellip;&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Hainler, İmam Ali (as.)&rsquo;ın hutbesini &uuml;rpertici bir sessizlikte dinlemekte, &ccedil;atık kaşları kısık g&ouml;zleri ve solgun benzleriyle kabul etmeyecekleri g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; hutbenin ilk başından yobaz halleriyle belli ediyorlardı.</p>\n\n<p>\n	Muaviye, babasının hayatı boyunca g&ouml;rmek istediği tabloyu nihayet kendisine &ouml;ğrettiği sinsi planlarla oluşturmuştu. Kim bilir, Ali&rsquo;nin ve yaranlarının bu kadar &ccedil;aresiz kaldığını g&ouml;rmek babasını ne kadarda keyiflendirir, annesinin yarasına su serperdi&hellip;Muaviye bu g&uuml;zel durum karşısında, Amr bin As&rsquo;a ne kadar ş&uuml;kretse, ne kadar cayizeler verirse versin, b&ouml;yle bir netice karşısında az geleceğini biliyordu. Malik&rsquo;in kılıcı ensesine dayandığı, Azrail&rsquo;in her an kapısını yoklayacağı anda m&uuml;şaviri Amr bin As&rsquo;ın parlak fikriyle, &ouml;l&uuml;mden d&ouml;nm&uuml;ş adeta yeniden hayat bulmuştu. &uuml;stelik, kellesini isteyen d&uuml;şman grup bir daha toparlanamayacak şekilde dağıtılmış, i&ccedil;lerinde b&uuml;y&uuml;k bir tefrika oluşturulmuştu. Savaştan b&ouml;yle bir netice almak, y&uuml;zlerce kızıl t&uuml;yl&uuml; deve ve sayısızca altın, g&uuml;m&uuml;ş ve cariyeyi ganimet almaktan daha iyiydi.</p>\n\n<p>\n	M&uuml;nafık Eşas bin Kays, ordu i&ccedil;erisinde ki yarattığı tefrika ve karışıklıktan sonra, İmam Ali (as.)&rsquo;ın Hakemeyn olayını kabul&cedil; haberiyle birlikte, Amr bin As&rsquo;ın kurduğu senaryoda kendisine verdiği rol&cedil; &ccedil;ok iyi oynadığı m&uuml;jdelerini Muaviye&rsquo;ye g&ouml;t&uuml;r&uuml;yor ve merakla bu yaptığı ihanetin ka&ccedil; dinar edebileceğini bir başka hain dudaklardan d&ouml;k&uuml;lecek kelimelerde arıyordu&hellip;</p>\n\n<p>\n	Bu bir Kuran &uuml;zere sulh olmalıydı. Kuran b&ouml;yle bir sulhu kabul etmeyeceği bilinmesine rağmen, en azından Kuran-ı g&ouml;r&uuml;n&uuml;m&cedil; kazandırılması gereğini hainler pek tabi ki d&uuml;ş&uuml;nm&uuml;şlerdi. Bu kadar M&uuml;sl&uuml;manın kanının d&ouml;k&uuml;lmesine engel olan Kuran sahifeleri yine iki ordu arasında uzlaşabilecek h&uuml;km&uuml; ortaya koymalıydı. Kuran; birleştiriciliği ve hakemliğiyle hem yetkili bir ağız, hem de ortak bir değerdi.</p>\n\n<p>\n	Kuran&rsquo;ın hakem olması istenimini, iki ordunun g&uuml;zel Kuran okuyan ve bu konuda eğitim almış kimseler tarafından kararlaştırılmış ve iki hakemin alacağa karara uyulması istenmiştir. Muaviye ve İmam Ali (as.)&rsquo;ın se&ccedil;ecekleri hakemler ile, uzun zamandır beklenen barış sağlanacak ve Arap toplumu asr-ı saadet olarak adlandırılan g&cedil;nlere yeniden d&ouml;neceği &uuml;mit edilmekteydi.</p>\n\n<p>\n	İmam Ali (as.) bu t&uuml;r uzlaşmaya ilk başından karşı &ccedil;ıkmış, Muaviye&rsquo;nin ger&ccedil;ek y&uuml;z&uuml;n&uuml; ortaya koymaya &ccedil;alışmıştı. Zahmet ve &ccedil;alışmalarının bir neticeye varmayacağını anlayan İmam Ali (as.), tehditle uzlaşma meydanına getirilmiş ve kendi adına yapılan muameleleri ancak bir seyirci gibi seyredebilmesi kaydıyla yerini alması sağlanmıştı...</p>\n\n<p>\n	Muaviye, kendisini uzun zamandır hissetmediği kadar g&uuml;&ccedil;l&uuml; hissediyor ve gurur ibresini kendi lehine d&ouml;nmesi i&ccedil;in yeni taktikler geliştiriyor, stratejilerini g&ouml;zden ge&ccedil;iriyordu. Muaviye, kendisini temsilen g&ouml;ndereceği ismin &uuml;zerinde hi&ccedil; endişe duymadan ve d&uuml;ş&uuml;nmeden a&ccedil;ıklamada bulunmuştu. Bu kimse, Hakemeyn senaryosunun sahibi Amr bin As&rsquo;tan başkası değildi. Muaviye&rsquo;nin her t&uuml;rl&uuml; zevklere doymuş yorgun v&uuml;cudunu Amr bin As, Ona iyi gelerek canlandırabilecek dahası evlatlarına miras bırakabilecek m&uuml;thiş bir g&uuml;&ccedil;ten ve form&uuml;l&uuml;nden haberdardı. Muaviye&rsquo;yi şad edecek bu ila&ccedil;, uğruna bir &ccedil;ok kişinin &ouml;ld&uuml;r&uuml;lmesini g&ouml;ze aldığı hilafetti&hellip;Muaviye hilafete ulaşma bahanesiyle azgınlaşan arzularını, Osman&rsquo;ın &ouml;ld&uuml;r&uuml;lmesinde, Ayşe ile birlikte Talha ve Z&uuml;beyr&rsquo;i kullanmasında g&ouml;rebilmek m&uuml;mk&uuml;n. Babasının Peygamber i&ccedil;in yaptığı onca eziyet ve zulm&uuml;, O Hz. Ali (as.) i&ccedil;in reva g&ouml;rm&uuml;ş, babadan atadan da b&ouml;yle terbiye g&ouml;rm&uuml;şt&uuml;&hellip;</p>\n\n<p>\n	Amr bin As, Hakemeyn minderinde Hz. Ali (as.)&rsquo;ın tarafını temsilen kendi ağırlığında bir şahsın &ccedil;ıkmasıyla olayın tamamen Şam ehalisi aleyhinde biteceğini biliyor ve mindere &ccedil;ıkmadan şike yapması gerektiğini d&uuml;ş&uuml;n&uuml;yordu. Ve Amr bin As, yine Eşas bin Kays&rsquo;a g&ouml;rev veriyor b&ouml;ylelikle onu hakemeyn senaryosunda vazge&ccedil;ilmez oyuncular arasına alıyordu. Eşas ise, siyasi belirsizliklerin i&ccedil;erisinde kendisine verilen rol&uuml; pek de g&uuml;zel oynuyordu.</p>\n\n<p>\n	&nbsp;Hakemeyn olayında İmam Ali (as.) kendisini temsil edecek kişinin &quot;Adullah bin Abbas&quot; olduğunu ilan ederek, meydanı Muaviye ve yandaşlarına bırakmayacağını a&ccedil;ık bir dille ifade ediyordu. Muaviye cephesinde, İmamın bu duyurusu gelmesiyle Hakemeyn olayı yeni bir boyut kazanmış ve Amr bin As&#39;ın korktuğu başına gelmişti. Amr, İmam Ali (as.)&#39;ın alacağı karardan endişe duymuş ve bu y&uuml;zden Eşas bin Kays ile g&ouml;r&uuml;şerek b&ouml;yle bir ihtimalde ağırlığını koymasını istemişti. İmam Ali (as.)&#39;ın &ouml;zellikle Abdullah bin Abbas&#39;ı tercih etmesiyle, Muaviye cephesinin planlarını bozuyor ve yeniden bir sinsi kurguya gitmeye zorluyordu.</p>\n\n<p>\n	Eşas bin Kays, karargaha d&ouml;n&uuml;p yerini aldığında, İmamın kararına itiraz edip, bu y&ouml;nde fitne ateşini yakan ilk kişi olarak g&ouml;ze &ccedil;arpmaktadır. İbn Abbas&#39;ın İmam Ali (as) gibi d&uuml;ş&uuml;nerek hemfikir olması, Hakemeyn olayında Muaviye&#39;nin başına b&uuml;y&uuml;k belalar a&ccedil;ma tehlikesini de yanında getirmekteydi. Muaviye, İbn Abbas&#39;a defalarca suikast girişiminde bulunmuş ve kendisine olan kinini a&ccedil;ık&ccedil;a beyan etmişti. Muaviye&#39;nin kinini kazanan İbn Abbas&#39;ın, ne denli basiret ve ilim sahibi olduğu da d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde, Hakemeyn tezgahı i&ccedil;in ne kadar tehlikeli olduğu bu perspektifte de ortaya &ccedil;ıkıyordu. İbn Abbas, bir yolla Hakemeyn&#39;den uzaklaştırılarak kenara itilmeli ve bu olayda kandırılmaya m&uuml;sait olan biri getirilmeliydi...</p>\n\n<p>\n	Eşas bin Kays, &quot;İbn Abbas; Ali bin Ebutalib&#39;in yakınıdır. O, Hakemeyn&#39;de h&uuml;k&uuml;m vermede taraflı olacaktır&quot; nidalarıyla yine ahmak grubu yanına almış, sert adımlarla İmamın huzuruna kadar gelerek, nifak perdesini bir kez daha aralamıştı...</p>\n\n<p>\n	Eşas, Muaviye&#39;nin kendisine vadettiği kızıl taşların hayaliyle oyununu ağır-ağır oynuyor<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>, İbn Abbas&#39;ın yerine ge&ccedil;ebilecek kişiyi de şeytani bir d&uuml;ş&uuml;nceyle belirliyordu. Muaviye&#39;ye sempati besleyip ve İmama vefasız davranışlarıyla Malik Eşter&#39;in kılıcından zor kurtulan Ebu Musa Eşari, Hakemeyn&#39;de piyon rol&uuml;n&uuml; &uuml;stlenebilecek en yetkili ağızdı. İmam Ali (as.)&#39;ın Kufe valisi iken, Cemel savaşında tarafsız tutumuyla dikkatleri &uuml;st&uuml;ne &ccedil;ekerek makamından azledilen Ebu Musa Eşari takva g&ouml;r&uuml;n&uuml;m&uuml; ile s&ouml;z&uuml; dinlenen bir&nbsp; hatipti. İmam Ali (as.)&#39;ın, kendisini makamından azletmesiyle nefret duygusu daha da kabarmış ve k&ouml;şesine &ccedil;ekilerek fırsat kollamaya başlamıştı...</p>\n\n<p>\n	Eşas, Hakemeyn&#39;de Ebu Musa Eşari&#39;nin İmam Ali (as.)&#39;ı temsil etmesi gereği &uuml;zerinde ısrar ediyor, kendisince yeterli deliller sunuyordu. Ebu Musa Eşari, Cemel savaşında olduğu gibi, Sıffin savaşında da zahiri g&ouml;r&uuml;n&uuml;m&uuml;yle tarafsız olduğunu &ouml;ne s&uuml;rm&uuml;ş ve Kuran ile h&uuml;k&uuml;m verilmesi gereği &uuml;zerinde s&uuml;rekli M&uuml;sl&uuml;manları uyarmıştı. G&uuml;ya o, M&uuml;sl&uuml;manların kanının boş yere akmasından en &ccedil;ok &uuml;z&uuml;len bir sima olarak &uuml;mmet arasında tanınmıştı.</p>\n\n<p>\n	Eşas&#39;ın, Ebu Musa Eşari i&ccedil;in s&ouml;yledikleri, satılmış kabile reislerinin de yardımıyla ahmak grup i&ccedil;erisinde kabul g&ouml;rm&uuml;ş ve onun Hakemeyn meydanına getirilmesi &uuml;zerinde fikir birliği edilmişti. İbn Abbas&#39;ın, bir Kureyşi ve İmam yakını olması &uuml;zerinde duruluyor, yabancı ve tarafsız bir kimsenin ısrarla se&ccedil;ilmesi &uuml;zerinde İmama baskı yapıyorlardı. Eşas ve ona uyanların s&ouml;yledikleri &ouml;zelliklerini taşıyıp, yabancı bir diyardan olan Yemeni; Ebu Musa Eşari Hakemeyn&#39;de eşi bulunmaz bir hakem olarak &ouml;n plana &ccedil;ıkartılıyordu.</p>\n\n<p>\n	İmam Ali (as.) ise, Onların İbn Abbas&#39;ın kendi yakını olması hasebiyle g&ouml;revinden aldığını ve yerine kendini temsilen ordu komutanlığını &uuml;stlenmiş bir başka Yemani&#39;yi getireceğini a&ccedil;ıklamıştır. İmamın t&uuml;m komuta birliğinin başında bulunan ve ordu i&ccedil;inde ikinci adam olarak g&ouml;ze &ccedil;arpan Yemani Malik Eşter&#39;in ismi Hakemeyn meydanında İbn Abbas&#39;ın yerine ge&ccedil;mektedir...</p>\n\n<p>\n	Eşas ve yandaşları, İbn Abbas&#39;tan daha &ccedil;etin ve zorlu bir rakip olan Malik Eşter&#39;in Yemenli olduğunun da gaflet etmiş ve bunun neticesinde İmam Ali (as.)&#39;ın kendileri i&ccedil;in sunduğu teklifte ancak lecacet ve inat ederek Ebu Musa Eşari&#39;yi Hakemeyn&#39;e &ccedil;ekebileceklerini anlamışlardı. İnat&ccedil;ı ve k&uuml;stah tavırlarıyla ayak diretmişler ve Ebu Musa Eşari&#39;nin getirilmesi &uuml;zerinde zor koşmalarına karşın İmam da, onlara s&ouml;z dinletemeyeceğini anlamış ve kendi hallerine bırakmışlardır. İmam, onların hayrına olan her şeyi anlatmasına ve uzlaşmak i&ccedil;in her t&uuml;rl&uuml; uygun şartı koşmasına karşın, s&ouml;z dinlemez tavırları karşısında s&uuml;kutu tercih etmiştir...</p>\n\n<p>\n	Muaviye istediği temsilcisini ilk g&uuml;nden a&ccedil;ıklarken, İmam Ali (as.) kendi isteğiyle se&ccedil;tiği iki temsilcisini de Hakemeyn meydanına g&ouml;ndermesine engel olunmuştur. İmam, Muaviye&#39;ye galip geleceği anda kendisine tarihin en ağır ihanetini tattırmalarının başlıca bir ka&ccedil; nedeni vardı. İşte bunlardan sadece bir ka&ccedil; tanesi;</p>\n\n<p>\n	1-Ordunun siyasi bilgiden yoksunluğu ve kişilerde hamakatın (ahmaklığın) &uuml;st d&uuml;zeyde olması</p>\n\n<p>\n	2-Ordunun, İslam&#39;ın sadece zahirden ibaret olduğunu d&uuml;ş&uuml;nmesi; İmam Ali (as.)&#39;ın ordusu i&ccedil;erisinde zahiren Kuran&#39;ı g&uuml;zel okuyan (k&acirc;riler) olmasına rağmen, onların Kuran&#39;ı sadece bir par&ccedil;a kağıt ve m&uuml;rekkepten olduklarını d&uuml;ş&uuml;nmesinde olduğu gibi...</p>\n\n<p>\n	3-Ordu i&ccedil;erisinde, Muaviye&#39;nin casuslarının rahatlıkla sızabilecek&nbsp; yapıya ve şartlara haiz olması...</p>\n\n<p>\n	4-Ordunun uzun s&uuml;ren savaşlar ge&ccedil;irmesi ve yorgunluk belirtilerini g&ouml;stermesi</p>\n\n<p>\n	5-Ordu i&ccedil;erisinde verilen şehit sayısının fazlalığı. (Uzun s&uuml;ren savaşlardan sonra her iki ordu da ağır yaralar almış ve bir&ccedil;ok &ouml;l&uuml; vermiştir. Tarih&ccedil;ilerden bazıları Muaviye ordusunu doksan bin, İmam ordusunun yirmi bin &ouml;l&uuml; verdiğini kaydederken, bir başka tarih&ccedil;i birden &ccedil;ok raviye dayandırarak Muaviye askerlerinden kırk beş bin, İmam ordusundan yirmi beş bin kişinin &ouml;ld&uuml;ğ&uuml;n&uuml; nakletmiştir. Son olarak s&ouml;ylenen bir diğer nakilde de, toplam &ouml;l&uuml;lerin yetmiş bin kişi &uuml;zerinde olduğudur.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>)</p>\n\n<p>\n	6-Ordunun d&uuml;nyaya meyli ve hak yolda can vermekten &ccedil;ekinmesi. (İmam, Muaviye &uuml;zerine saldırmaktan &ccedil;ekinen ordusuna hitabında şu c&uuml;mle g&ouml;ze &ccedil;arpmaktadır. &quot;Siz yaşamayı isteyip, hayatı arzu ediyorsunuz. Ve ben hoşunuza gitmeyen bir hususta sizlere zorlama yapamam...&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>)</p>\n\n<p>\n	Hakemeyn kararı, Sefer ayında &ldquo;Devme&rsquo;tul Cendel&rdquo; adlı mekanda iki tarafın temsilcilerinden oluşan grubun bir araya gelme kaydıyla ordular dağıtılmış, herkes kendi yolunu tutmuştu. Sefer ayı geldiğinde İmam Ali (as.) akıcı bir dile sahip olan Şarih bin Hani&rsquo;yi hutbe irat etmesi i&ccedil;in, g&ouml;nderdiği 400 kişilik bir cemaatin &ouml;nderliğini yapması i&ccedil;in İbn Abbas&rsquo;ı ve Hakemeyn&rsquo;de istemeyerek de olsa karar verme makamına getirmek zorunda bırakıldığı Ebu Musa Eşari&rsquo;yi de Hakem unvanında &ldquo;Devme&rsquo;tul Cendel&rdquo;e g&ouml;nderir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Devmet&rsquo;ul Cendel&rsquo;de Muaviye adına Hakem unvanında katılan Amr bin As, Ebu Musa Eşari&rsquo;nin kandırılmaya m&uuml;sait bir seviyede olduğunu biliyor ve onu nasıl alt edeceğinin ince planlarını sinsi d&uuml;ş&uuml;ncelerinden ge&ccedil;iriyordu. Nihayetinde Amr bin As ve Ebu Musa Eşari tek başlarına kalarak aralarında hilafeti kime devredebileceklerine dair birbirlerine fikirler sunuyor ve g&uuml;ya adaletli bir karar &ccedil;ıkartmaya &ccedil;alışıyorlardı. Ne ilgin&ccedil;tir ki &uuml;mmet-i Muhammed&rsquo;in kaderi, birinin nifakta ve diğerinin ahmaklıkta aşikar olduğu iki kişinin alacağı kararlara bağlıydı...</p>\n\n<p>\n	Amr bin As, Ebu Musa Eşari&rsquo;ye, Muaviye&rsquo;nin halife olabilmesi i&ccedil;in baskılar yapıyor, onun endişelerine cevap veriyordu. Amr bin As; Muaviye&rsquo;nin&ldquo;Vahi katibi&rdquo;, &ldquo;Kureyş&rsquo;in b&uuml;y&uuml;klerinden olduğunu&rdquo; &ldquo;Osman&rsquo;ın kanını talep eden&rdquo; gibi bir &ccedil;ok değerlere sahip olmakla hilafete layık olduğunu ısrarla s&ouml;yl&uuml;yordu.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Muaviye&rsquo;nin halife olmasına razı olmayan Ebu Musa Eşari&rsquo;ye alternatifleri &ccedil;ok olan Amr bin As&rsquo;tan bir başka &ouml;neri gelir. Amr bin As, Muaviye&rsquo;yi ısrarla halifeliğe layık ve yeterince siyaset bildiğine dair Ebu Musa Eşari&rsquo;ye telkinlerde bulunmasına rağmen kabul ettirememiş ve hi&ccedil;bir utan&ccedil; ve mahcupluk hissetmeden kendi oğullarından olan Abdullah&rsquo;ı hilafete getirmeleri &uuml;zerinde &ouml;nerisini sunmuştur. Ebu Musa Eşari, onun da bu makama liyakati olmadığını s&ouml;ylediğinde, ikinci halifenin oğlu Abdullah&rsquo;ın halife karar kılınma &ouml;nerisini ortaya getirmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Ebu Musa Eşari&rsquo;ye g&ouml;re sunulan en makul halife adayı Abdullah bin &Ouml;mer idi. Zira, hem halife oğluydu hem de b&ouml;yle bir kararda &Ouml;mer ihya olacaktı. Amr bin As, Ebu Musa Eşari&rsquo;nin g&ouml;zlerinde ki pırıltıdan rahatsız olmuş ve Muaviye&rsquo;nin hilafetinin tehlikeye girdiğini sezinlemişti. Amr nihayetinde bu &ouml;nerisinden vazge&ccedil;tiğini ve en iyi yolun &uuml;mmet arasında bir şura kurularak halife se&ccedil;ilmesi &uuml;zerinde olduğu g&ouml;r&uuml;ş&uuml;n&uuml; s&ouml;ylemiş ve Ebu Musa&rsquo;yı da etkileyerek kabul etmesini sağlamıştır.</p>\n\n<p>\n	Ebu Musa ve Amr, iki ordunun temsilcilerine hitaben minbere &ccedil;ıkarak kararlarını a&ccedil;ıklamak &uuml;zere son kez bir araya gelirler. Kendisine Amr tarafından inanılmaz h&uuml;rmette bulunan Ebu Musa Eşari&rsquo;nin bin bir teşrifatla ilk &ouml;nce minbere &ccedil;ıkartılması sağlanmış ve bu olay İmam Ali (as.) taraftarlarını &ouml;zellikle İbn Abbas&rsquo;ı rahatsız etmişti. Kendisini uyarmasına rağmen s&ouml;z&uuml;n&uuml; dinlemeyen Ebu Musa Eşari &ldquo;...biz anlaştık, ilk &ouml;nce onun yada benim &ccedil;ıkmam hi&ccedil; &ouml;nemli değil...&rdquo; s&ouml;z&uuml;ne getirircesine k&uuml;&ccedil;&uuml;msercesine bakıyor ve hazırlanan siyah minberin basamaklarını ağır ağır &ccedil;ıkıyordu.</p>\n\n<p>\n	Amr&rsquo;ın elini ovuşturma ve sinsi g&uuml;l&uuml;şleri altında Ebu Musa Eşari kendisini dinleyenlere ş&ouml;yle seslenmiştir.</p>\n\n<p>\n	&ldquo;Ey insanlar..! Amr bin As ve ben, bu &ouml;nemli işte &uuml;mmetin g&ouml;r&uuml;ş&uuml;ne başvurmayı yeğledik. B&uuml;t&uuml;n şahıslardan daha akılcı ve faydalı karar verecek olan ş&uuml;phesiz &uuml;mmetin g&ouml;r&uuml;ş&uuml; olduğunu d&uuml;ş&uuml;nd&uuml;k. Ben, Ali ve Muaviye&rsquo;nin her ikisini de hilafetten uzaklaştırdım...Siz her kimi bu işin ehli biliyorsanız başa getirin ve kendinize halife yapın...&rdquo;</p>\n\n<p>\n	Ebu Musa Eşari s&ouml;zlerini bitirir bitirmez, minbere alelacele &ccedil;ıkan Amr bin As ise ş&ouml;yle der: &ldquo;Ey insanlar..! Ebu Musa Eşari&rsquo;nin s&ouml;z&uuml;n&uuml; işittiniz...M&uuml;vekkili olduğu Ali&rsquo;yi hilafetten uzaklaştırdığını duydunuz...Bende Ali&rsquo;yi, onun gibi hilafetten uzaklaştırıyor ve yerine Muaviye bin Ebus&uuml;fyan&rsquo;ı getiriyorum. Muhakkak ki o, Osman bin Avfan&rsquo;ın kanını isteyecek kimse ve&nbsp;&nbsp; bu makama sahip olandır.&rdquo;</p>\n\n<p>\n	Amr bin As, bu s&ouml;z&uuml; s&ouml;yler s&ouml;ylemez iki ordu adına katılan k&uuml;&ccedil;&uuml;k grubun birbirleriyle itişip, kalkışmaya başladığı g&ouml;r&uuml;lm&uuml;ş, sinirler gerilmiş ve silahlar hazır hale getirilmişti. İbn Abbas kendisini savunan Ebu Musa Eşari&rsquo;ye yılanın başını tarif edercesine &ldquo;sende su&ccedil; yok, su&ccedil; seni buraya kadar getirende...&rdquo; diyerek Eşas&rsquo;ı kastediyordu. Birinci halifenin oğlu Abdurrahman ise, Ebu Musa Eşari&rsquo;nin bu zillet elbisesi giyeceğine &ouml;lmesinin hayır olduğunu s&ouml;yl&uuml;yor, tepkisini dile getiriyordu. Ebu Musa Eşari ise, Amr bin As&rsquo;ın ilk &ouml;nce kendisiye hemfikir olduğunu sonradan fikrinden caydığını s&ouml;ylese de, artık değişen hi&ccedil;bir şey olmayacaktı.</p>\n\n<p>\n	Olayların&nbsp; daha fazla b&uuml;y&uuml;mesine mani olan Abdullah bin Abbas, kargaşalıkları &ouml;nlemiş ve k&uuml;&ccedil;&uuml;k birliğiyle Kufe&rsquo;ye d&ouml;nm&uuml;şt&uuml;r. Ve Hakemeyn olayı alınan kararları ve haricilerin bu kararlara itiraz etmesiyle bir başka boyut kazanmış ve tarihte kara bir leke olarak yerini almıştır</p>\n\n<p>\n	Bundan sonra ki yazımız Hakemeyn olayının getiri</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Nehc&rsquo;ul Belağa, 83. hutbe</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Vakiat&rsquo;ul Sıffin, s.485</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Vakiat&rsquo;ul Sıffin, s.487</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Vakiat&rsquo;ul Sıffin, s.490</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> M&uuml;stedrek-i Nehc&rsquo;ul Belağa, c.2, s.239</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Nehc&rsquo;ul Belağa, Amr bin As hakkında ki hutbesi</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Nehc&rsquo;ul Belağa, Hutbe 199</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Tarih-i Kamil c.3, s.161</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Nehc&rsquo;ul Sa&rsquo;ade, s.250, Vakiat&rsquo;ul Sıffin, s.491</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Tarih-i Kamil c.3, s.161</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Nehc&rsquo;ul Belağa, Hutbe 120</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Tarih-i Yakubi c.2, s.134</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Behc&rsquo;ul Sebağe, c.7, s.94, Muruc&rsquo;ul Zeheb</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Nehc&rsquo;ul Belağa, Hutbe 199</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Tarih-i Kamil ibn Esir, c.3 s.166</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Tarih-i Kamil ibn Esir, c.3 s.167</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Tarih-i Kamil ibn Esir, c.3 s.167-170</p>\n	</div>\n</div>','Tarihin Kara Sayfası: Hakemeyn  Olayı','','publish','closed','open','','tarihin-kara-sayfasi-hakemeyn-olayi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2776',0,'post','',0),(2777,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	&Uuml;stat Miyaneci Ve Husrovşahi</h5>\n\n<p>\n	Hz. Ali (a.s) Allah&#39;ın emriyle ve Hz. Resulullah (s.a.a.)&#39;in a&ccedil;ık beyan ve tebliğiyle Gadir-i Hum g&uuml;n&uuml; halifelik makamına atanmış, ama daha sonra gelişen olaylarda &uuml;mmet, Allah ve Resul&uuml;n&uuml;n emrini uygulamamışlardı. Hz. Resulullah (s.a.a)&#39;in Gadir-i Hum g&uuml;n&uuml; a&ccedil;ık&ccedil;a ir&acirc;d buyurduğu hutbe hen&uuml;z b&uuml;t&uuml;n M&uuml;sl&uuml;manların kulağında &ccedil;ınlamaktayken, b&ouml;yle bir şeyin nasıl ve ni&ccedil;in meydana geldiğine şaşırmamak ger&ccedil;ekten m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Mevzunun biraz olsun aydınlığa kavuşması i&ccedil;in burada tarihin bir dilimine kısaca değinmek,&nbsp; &quot;Sakife hadisesi&quot;nin ni&ccedil;in ve nasıl vuku bulduğunu &ouml;zetle incelemek durumundayız:</p>\n\n<p>\n	1- T&acirc;rihi belgelerin de sarihen ortaya koyduğu &uuml;zere Kureyşliler &ouml;teden beri Haşimilere karşı d&uuml;şmanlık besliyorlardı. Hatta Hz. Resulullah (s.a.a)&rsquo;in sağlığında bile &ccedil;eşitli yollarla bu kinlerini defalarca kusmuşlardır ve bu konuda S&uuml;leyman Belhi &ccedil;ok&ccedil;a rivayet nakletmektedir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>[1]</p>\n\n<p>\n	Hatta iş &ouml;yle bir hadde vardı ki Hz. Resulullah (s.a.a) &quot;Bazıları, Ehl-i Beyt&#39;im konusunda eziyet ediyorlar bana&quot; diye buyurdular. Bunu duyan Ensar derhal silahlanıp savaşa hazır halde Peygamber-i Ekrem (s.a.a)&#39;in yanına gittiler. Muhib Taberi ve Bezzaz&#39;dan gelen bir rivayette Kureyşlilerin bir g&uuml;n Ben&icirc; H&acirc;şim&#39;e k&uuml;stah&ccedil;a &ccedil;atarak &quot;&Ccedil;i&ccedil;ek, bazen de bataklıkta yeşerir&quot; (Hz. Peygamber (s.a.a) Haşimilerdendir) dedikleri ve Hz. Resul-&uuml; Ekrem&#39;in (s.a.a) bu s&ouml;zden pek rahatsız olduğu ge&ccedil;er.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>[2]</p>\n\n<p>\n	Kısacası Kureyşliler, halifeliğin Haşimilere kalmasından yana değiller ve bu makamı Haşimilerin elinden almaya &ccedil;alışıyorlardı.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>[3]</p>\n\n<p>\n	Yakubi, İbn-i Abbas&#39;la &Ouml;mer arasında ge&ccedil;en bir konuşmayı aktarırken &Ouml;mer&#39;in &quot;Ey İbn-i Abbas! Allah&#39;a yemin ederim ki amcanoğlu Ali, hilafete en layık olan kimsedir hakikaten! Ama Kureyşliler onu g&ouml;rmeye bile tahamm&uuml;l edemiyorlar!...&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>[4] dediğini yazar.</p>\n\n<p>\n	Buna benzer başka bir rivayette de İbn-i Esir aynı s&ouml;zleri aktarır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>[5]</p>\n\n<p>\n	İbn-i Ebi&#39;l Hadid, İbn-i Abbas&#39;tan naklettiği bir rivayette &Ouml;mer&#39;in ş&ouml;yle dediğini yazar: &quot;Ben Ali&#39;nin mazlum olduğuna kesinlikle inanıyorum. Muhacirler, sırf yaş&ccedil;a gen&ccedil; olduğu i&ccedil;in Ali&#39;yi istemedi.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>[6]</p>\n\n<p>\n	Aynı anlamdaki c&uuml;mleleri &Ouml;mer&#39;den Taberi de aktarmaktadır<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>[7] ve el-Ğadir&#39;de, &Ouml;mer&#39;in s&ouml;zleri kelimesi kelimesine aktarılmaktadır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>[8]</p>\n\n<p>\n	Abdulfettah Abdulmaksud &quot;el-İmam Ali&quot; adlı kitabında &quot;Kureyşliler Hz. Peygambere besledikleri hıncı Hz. Ali&#39;den &ccedil;ıkardılar&quot; der ve &quot;Hz. Resulullah (s.a.a)&#39;e ne yaptılarsa Ali&#39;ye de aynısını yaptılar&quot; diye ekler!</p>\n\n<p>\n	B&uuml;reyde olayında, Hz. Resulullah (s.a.a)&#39;in yanında, onu Hz. Ali (a.s)&#39;dan şikayette bulunmaya zorladıkları ve b&ouml;ylece Resulullah&#39;ın&nbsp; (s.a.a) Ali&#39;ye (a.s) olan sevgisinin azalacağını umdukları yazılır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>[9]</p>\n\n<p>\n	Hz. Resulullah (s.a.a) Ehl-i Beyt&#39;inin geleceğinden hep endişe duyar ve <em>&quot;Benim &ouml;l&uuml;m&uuml;mden sonra Ehl-i Beyt&#39;im bu &uuml;mmetin elinden&nbsp; &ccedil;ok perişanlıklar &ccedil;ekecek ve &uuml;mmetim tarafından &ouml;ld&uuml;r&uuml;leceklerdir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>[10] buyururdu.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle der: &quot;Kureyşliler Hz. Peygamber&#39;e (s.a.a) besledikleri kin ve d&uuml;şmanlığı bana karşı s&uuml;rd&uuml;rd&uuml;ler ve benim evlatlarıma da aynı şeyi yapacaklar. Benim Kureyş&#39;le bir alıp veremediğim yoktu; ben Allah ve Resul&uuml;n&uuml;n (s.a.a) emri gereğince onlarla savaşmıştım&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>[11]</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan da anlaşılacağı &uuml;zere &quot;Muhacirler&quot; olarak tanınan Kureyşliler Hz. Ali (a.s) ve diğer Haşimoğullarına d&uuml;şmanlık ve kin g&uuml;d&uuml;yorlardı. Her fırsatta dilleri veya kinayelerle bu d&uuml;şmanlıklarını belirtmekte ve huzursuzluk &ccedil;ıkarmaktaydılar.</p>\n\n<p>\n	2- Kalbinde hastalık olanlar, bilhassa bazı muhacirler; Hz. Ali&#39;nin İslam ahk&acirc;mını uygulama hususunda kimseye en ufak bir m&uuml;samaha g&ouml;stermeyeceğini, bu hususta uzlaşma ve yumuşamasının imkansız olduğunu, buna g&ouml;re b&ouml;yle birinin işbaşına ge&ccedil;mesi halinde kendi durumlarının bir hayli zorlaşacağını -en azından, umdukları refah ve mevkilere ulaşamayacaklarını- biliyorlardı. &Ouml;mer&#39;in kendisi bunu bizzat vurgulayarak ş&ouml;yle der:</p>\n\n<p>\n	&quot;Vallahi eğer Ali M&uuml;sl&uuml;manların başına ge&ccedil;erse onları doğru yola sokacaktır. Gerektiğinde haklı olarak onlara &ccedil;atacak, hesaba &ccedil;ekecek ve azarlayacaktır ki bu da insanlara hoş gelmeyecek ve ona karşı kıyam ve isyan edeceklerdir!&quot;</p>\n\n<p>\n	3- Mekke&#39;nin fethiyle İslam&#39;ı kabul etmek zorunda kalan &Uuml;meyyeoğulları ve bilhassa Muaviye ile babası, kardeşi ve diğer bir grup, kendi dostlarından, İslam&#39;ın merkezinde esrarengiz bir Emevi &ouml;rg&uuml;t&uuml; oluşturarak halifeliği Haşimoğullarına kaptırmamak i&ccedil;in işe koyuldular.</p>\n\n<p>\n	Bu t&uuml;r bir planın asıl m&uuml;sebbiplerini bulabilmek i&ccedil;in neticede kimin k&acirc;rlı &ccedil;ıktığına ve sonu&ccedil; olarak umulan makamları kimlerin elde ettiğine bakmak gerekir.</p>\n\n<p>\n	Nitekim, Hz. Ali&#39;nin Ebubekir&#39;e biat i&ccedil;in zorla g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n, orada bulunan biri &Ouml;mer&#39;e d&ouml;n&uuml;p &quot;Bu s&uuml;t&uuml; iyi sağ sen; yarısı sana d&uuml;şecek nasılsa! Bug&uuml;n Ebubekir i&ccedil;in biat topluyorsun ki, yarın halifelik postunu sana devretsin!&quot; diyerek &ccedil;ıkıştığı bilinmektedir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>[12]</p>\n\n<p>\n	Ger&ccedil;ekten de Ebubekir ne şura, ne de se&ccedil;im yoluna gitmeksizin kendisinden sonra halifeliği &Ouml;mer&#39;e bırakmış, bununla ilgili &quot;yazı&quot;yı, o sırada orada bulunan &quot;Osman&quot; yazmış, &uuml;stelik bu yazı da, her nedense Ebubekir&#39;in koma halinde olduğu ve s&uuml;rekli baygınlık ge&ccedil;irip sayıkladığı son dakikalarında yazılmış ve &Ouml;mer tarafından oluşturulan altı kişilik &quot;Şura&quot; da &quot;Ali&#39;nin se&ccedil;ilemeyeceği bir şekilde&quot; tasarlanıp hazırlanmıştı!</p>\n\n<p>\n	Yine mevcut belgelere g&ouml;re Hz. Ali&#39;nin &Ouml;mer&#39;in evinden &ccedil;ıkarken, orada bulanan amcası Abbas&#39;a d&ouml;n&uuml;p halifeliğin yine kendisine bırakılmayacağını s&ouml;ylediği bilinmektedir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan da anlaşılacağı &uuml;zere Sakife&#39;de noktalanan &quot;halife tayini&quot; olayı &ouml;nceden hesaplanıp planı &ccedil;izilmişti.</p>\n\n<p>\n	&Ouml;nceden hesaplanmış ve kararlaştırılmış bu olayın nasıl ger&ccedil;ekleştirildiği ve hangi y&ouml;ntemlerle uygulama safhasına getirildiğinin a&ccedil;ığa kavuşması i&ccedil;in Sakife macerasını ana kaynaklarda nakledildiği &uuml;zere adım adım ve &ouml;zetle incelemek faydalı olacaktır:</p>\n\n<p>\n	&quot;Hz. Resulullah (s.a.a) d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;. Başlarında Hz. Ali (a.s)&rsquo;ın bulunduğu Haşimilerle diğer bir grup sahabe, Allah Resul&uuml;n&uuml;n (s.a.a) p&acirc;k naşının gus&uuml;l ve kefen işleriyle meşguld&uuml;.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>[13]</p>\n\n<p>\n	Muhacirlerin &ccedil;oğuyla, Useyd bin Heziyre, Beni Abdul Eşhel, Evs kabilesinden bir grup<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>[14] ve Zeyd bin S&acirc;bit&#39;le Beşir ibn-i Sa&#39;d gibi &quot;Ensar&quot;dan m&uuml;teşekkil bir grup Ebubekir&#39;in etrafına toplanarak aceleyle Ben&icirc; S&acirc;ide Sakifesi&#39;ne doğru hareket ettiler.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a>[15]</p>\n\n<p>\n	Bir grup Ensar da, &quot;Sa&#39;d bin Ubade&quot;nin etrafında toplanmıştı. Konuşmalar başladı. Her kafadan bir ses &ccedil;ıkmaya başlayınca ortada hi&ccedil;bir s&ouml;z birliği yokken &Ouml;mer kimseye danışmaksızın Ebubekir&#39;in eline sarıldı; nezaketli ifadelerle birbirlerini halife olmaya davet ettiler.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a>[16]</p>\n\n<p>\n	Derken, &Ouml;mer Ebubekir&#39;e biat etti, Beşir bin Sa&#39;d&#39;le Zeyd bin S&acirc;bit de konuşma yaparak Ebubekir&#39;le biat konusunda Ensarı ikna etmeye &ccedil;alıştılar; muhacirlerle Ensarın &ccedil;oğunluğunun biati sağlandı ve halife tayini işi b&ouml;ylece ger&ccedil;ekleşmiş oldu.</p>\n\n<p>\n	Burada, dikkatle &uuml;zerinde durulması gereken birka&ccedil; nokta s&ouml;z konusudur:</p>\n\n<p>\n	Birincisi, Hz. Resulullah (s.a.a)&#39;in &ouml;l&uuml;m d&ouml;şeğinde iken verdiği &quot;Usame&quot; komutasındaki ordunun hemen yola &ccedil;ıkması ayrıca Birinci, İkinci ve &Uuml;&ccedil;&uuml;nc&uuml; halifelerin de bu ordunun birer askeri olarak Medine&#39;yi mutlaka terketmelerinin gerekliliği yolundaki kesin ve ısrarlı emrine rağmen Ebubekir, &Ouml;mer ve Osman&#39;ın -şu veya bu sebeple- Resulullah (s.a.a)&#39;in emrine itaat etmeyip Medine&#39;den &ccedil;ıkmadıkları;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a>[17] Hz. Ali&#39;nin (a.s) muhacirlere y&ouml;nelerek &quot;Allah aşkına ey muhacirler; Hz. Resulullah (s.a.a)&rsquo;in h&uuml;k&uuml;metine; Ehl-i Beyt&#39;inin hakkı olan bu makama sahiplenmeyin!&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a>[18] demesi.</p>\n\n<p>\n	Fazl bin Abbas bu konuda konuşurken sadece Kureyşlileri muhatap alması;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>[19]</p>\n\n<p>\n	Mikdad&#39;ın da &quot;Şura&quot; g&uuml;n&uuml; sadece Kureyş&#39;i muhatap alıp <strong>&quot;Hilafeti Hz. Resulullah (s.a.a)&rsquo;in Ehl-i Beyt&#39;inin elinden &ccedil;ekip alan şu Kureyş&#39;in yaptığına şaşırıp kalmamak m&uuml;mk&uuml;n değil! Allah&#39;a yemin ederim ki Allah rızası i&ccedil;in yapmadılar bunu; d&uuml;nyayı ahirete tercih ettiler, işin aslı bu!&quot;</strong> demesi<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a>[20] ....vb. karineler bu işi yapanların -birka&ccedil; kişi dışında- Ensar olmadığı ve Kureyş&#39;in bu işi pl&acirc;nlayıp uygulayan tek taraf olduğunu apa&ccedil;ık g&ouml;zler &ouml;n&uuml;ne sermektedir. Kureyş&#39;in kimi zaman <strong>&quot;Ali&#39;nin yaş&ccedil;a k&uuml;&ccedil;&uuml;k olması&quot;</strong>nı bahane ettiği, kimi zaman da <strong>&quot;halifelikle peygamberlik aynı ailede olmamalı -bir elde toplanmamalı-&quot;</strong> dediği bilinmektedir.</p>\n\n<p>\n	Demek ki meselenin aslı, &Ouml;mer&#39;in de dediği gibi: <strong>&quot;Kureyşlilerin Ali (a.s)&#39;ı halife olarak g&ouml;rmeye tahamm&uuml;l edemeyecekleri&quot;</strong>dir.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a>[21]</p>\n\n<p>\n	Nitekim aynı şahıslar bazen de &quot;Gadir-i Hum&quot; nassına rağmen i&ccedil;tihada kalkışmakta ve bir yerde &Ouml;mer&#39;in de a&ccedil;ık&ccedil;a ifade ettiği gibi &quot;İş &ouml;yle icap etti...&quot; ve &quot;maslahat &ouml;yle gerektiriyordu.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a>[22] diyerek konuyu kapatmaya &ccedil;alışmaktaydı.</p>\n\n<p>\n	Tabi ki halifelik macerasının kolayca olup bitmediği de bilinmelidir. Sırf bu y&uuml;zden Hz. Resulullah (s.a.a)&#39;in m&uuml;barek naşı defnedilmeyerek kendi evlerinde, &uuml;&ccedil; g&uuml;n boyunca, bekletilmiştir...&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>[23]</p>\n\n<p>\n	Evet... Meselenin &ccedil;ok acı boyutları var...</p>\n\n<p>\n	Hazret-i Resulullah (s.a.a)&#39;ın g&ouml;&ccedil;&uuml;n&uuml; (vefatını) pazartesi g&uuml;n&uuml; olduğu, temiz naaşlarının ancak &Ccedil;arşamba gecesi toprağa verildiği kayıtlarda ge&ccedil;mektedir. Komşu evler, ancak &Ccedil;arşamba gecesi evden gelen kazma k&uuml;rek seslerini duyunca Hz. Resulullah (s.a.a)&#39;ın p&acirc;k bedeninin toprağa verilmekte olduğunu anlamışlardı.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>[24]</p>\n\n<p>\n	Sakife&#39;de olan tartışmalarda Habbab bin el-M&uuml;nzir-i Ens&acirc;ri&#39;nin ağzına toprak doldurulmuş, tekmeler altında ezilmekten g&uuml;&ccedil; bela kurtarılmıştı. Sa&#39;d ve oğlu Kays ile orada bulunanlar arasında &ccedil;irkin m&uuml;nakaşalar olmuş, şairler Kureyş ve Ensar adına şiirler s&ouml;ylemiş, birbirlerini hicivler atfetmiş ve sert ifadeler kullanarak su&ccedil;lamışlardı. Ama sonunda Ensar yaptıkları bu işe pek pişman olmuş ve bu oldubittiden sonra kendi aralarındaki konuşmalarda s&uuml;rekli Ali (a.s)&#39;ın hilafete daha layık olduğunu belirtmiş ve durum giderek değişerek Ebubekir&#39;in d&uuml;şmesi an meselesi haline gelmişti.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a>[25]</p>\n\n<p>\n	Ancak muhacirler ne yapıp edip, halifeliği Hz. Resulullah (s.a.a)&#39;in Ehl-i Beyt&#39;inin elinden almayı başarmıştı. Bu arada mevcut şartların, onların lehine gelişmiş olduğunu da hatırlatmak gerekir. Yemame, Yemen ve Bahreyn&#39;de ortaya &ccedil;ıkan m&uuml;rtedler olayı, İslam toplumunu tehdit eden ciddi bir tehlikeye d&ouml;n&uuml;şm&uuml;ş ve bu tehlikenin boyutlarının farkına varan Hz. Ali (a.s) ve Şia&rsquo;sı olan sahabeler bu i&ccedil; ihtilafa -kendi haklarının &ccedil;iğnenmesi pahasına da olsa- hemen son verilmesi gerektiği noktasında karar almışlardı. &Ccedil;&uuml;nk&uuml; i&ccedil; ihtilafın farkına varan İslam d&uuml;şmanlarının Medine&#39;ye saldırıp İslam&#39;ı tarihten silmeleri &ccedil;ok ciddi bir tehlike olarak ortada dolaşmaktaydı.</p>\n\n<p>\n	&Ouml;te yandan Haşimilerin, bu bozuk ortamda direnip kargaşayı bastırarak duruma hakim olabilecek g&uuml;&ccedil;leri de yoktu. Bu kargaşa sonucu gelişen olaylar her ne kadar belli bir grubun işine yaramış olsa da bu durumun doğurduğu sonu&ccedil;lar b&uuml;t&uuml;n İslam &uuml;mmetini olumsuz y&ouml;nde etkilemiş bir takım &ccedil;arpıklıların doğmasına ve bu &ccedil;arpıklıkların g&uuml;n&uuml;m&uuml;ze kadar devam etmesine sebep olmuştur.</p>\n\n<p align=\"center\">\n	<strong>HZ. ALİ (A.S)&#39;IN TARAFTARI OLAN BAZI SAHABELERİN SAKİFE OLAYINA İTİRAZLARI </strong></p>\n\n<p>\n	Hz. Ali (a.s) ile onu izleyen bir avu&ccedil; s&acirc;dık sahabe Hz. Resulullah (s.a.a)&#39;in mutahhar bedeninin gus&uuml;l ve kefen işleriyle uğraşırken, &ccedil;oğunluk denilebilecek kalabalık bir grup, biraz &ouml;tede, hilafeti ele ge&ccedil;irebilmek i&ccedil;in m&uuml;nakaşalar başlatmış ihtilafa d&uuml;şm&uuml;şlerdi.</p>\n\n<p>\n	Bu olaylar neticesinde &quot;oldu bitti&quot;yle karşı karşıya bırakılan Hz. Ali&#39;yle Şia&rsquo;sı -onu izleyenler- s&ouml;z konusu &ccedil;oğunluğa karşı gerekli m&uuml;cadele imkanlarına sahip olmadıkları ve İslam d&uuml;nyasını tehdit etmeye başlayan mevcut şartların bir i&ccedil; ihtilafa hi&ccedil; mi hi&ccedil; izin vermeyen b&ouml;ylesine bir ortamda meseleyi karşılıklı g&ouml;r&uuml;şmeler ve tebliğ yoluyla halletmeyi tercih edip M&uuml;sl&uuml;manları bu &quot;aceleci, zamansız eylem&quot;leri noktasında uyararak bu yaptıklarının ileride &ccedil;ok k&ouml;t&uuml; sonu&ccedil;lar doğuracağına dair nasihatlerde bulundular.</p>\n\n<p>\n	<strong>HZ. ALİ (A.S)&#39;IN TAVRI </strong></p>\n\n<p>\n	İbn-i Kuteybe (&ouml;: h.270) &quot;el İm&acirc;me Ve&#39;s Siyase&quot; adlı kitabının &quot;Ali&#39;nin Ebubekir&#39;e biat etmemesi&quot; başlıklı b&ouml;l&uuml;m&uuml;nde Ali (a.s)&rsquo;ın Ebubekir&#39;e biat etmemesinin nedenlerini anlatan konuşmasını aktardıktan sonra Ali (a.s) orada bulunan muhacirleri muhatap alarak ş&ouml;yle dedi&nbsp; Allah aşkına ey muhacirler, Muhammed (s.a.a)&rsquo;in kurduğu h&uuml;k&uuml;meti onun Ehl-i Beyt&#39;inden almayın, Ehl-i Beyt&#39;i, hakkı olan bu makamdan uzak tutmaya &ccedil;alışmayın. Ey muhacirler -Kureyş- Allah&#39;a yemin ederim ki biz, insanlar i&ccedil;inde hilafete en l&acirc;yık olanlarız! &Ccedil;&uuml;nk&uuml; biz &quot;Ehl-i Beyt&quot;iz! Siz de bilirsiniz ki &quot;Kur&#39;an-ı Okuyan&quot;, &quot;Allah&#39;ın dininde fak&icirc;h olan&quot;, &quot;Allah Resul&uuml;n&uuml;n (s.a.a) s&uuml;nnet ve y&ouml;ntemini en iyi bilen&quot;, &quot;halkın işlerine v&acirc;kıf&quot;, &quot;b&uuml;t&uuml;n zul&uuml;m ve haksızlıklara karşı halkın haklarını m&uuml;dafaa eden&quot; ve &quot;beyt&#39;ulmalı eşit şekilde dağıtan&quot;; bu &quot;Ehl-i Beyt&quot;in arasındadır. İşte bundan dolayıdır ki liyakat ve hak sahibi biziz! Ve yine Allah&#39;a andolsun ki b&ouml;yle biri, biz Ehl-i Beyt&#39;in arasındadır şu anda! Hev&acirc; ve heveslerinize, nefs&acirc;n&icirc; arzularınıza kapılmayın; yoksa Allah&#39;tan uzaklaşır, Hak&#39;tan kopup gidersiniz...&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a>[26]</p>\n\n<p>\n	Tarih, Hz. Ali (a.s)&rsquo;ın Hz. Fatıma (a.s)&rsquo;ı bir bineğe bindirerek akşamları teker teker sahabenin kapısını &ccedil;aldığını ve onlardan yardım istediğini, onlarınsa Hz. Fatıma (a.s)&#39;a şu cevabı verdiklerini yazar: &quot;Ey Resulullah (s.a.a)&#39;in kızı! Biz Ebubekir ile biat etmiş bulunmaktayız artık! Eğer Ali ondan &ouml;nce gelip biat isteseydi elbette ki Ali&#39;ye biat ederdik!&quot; Bu cevap &uuml;zerine Hz. Ali &quot;Ben Hz. Resulullah (s.a.a)&rsquo;in cenazesini ortada bırakıp hilafet i&ccedil;in biat toplama derdine d&uuml;şemezdim!&quot; demekteydi.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a>[27]</p>\n\n<p>\n	<strong>HZ. FATIMA-I ZEHRA (A.S)&#39;IN İTİRAZI </strong></p>\n\n<p>\n	Fedek meselesi i&ccedil;in camiye gelmiş olan Hz. Fatıma (a.s), Fedek meselesini ele alarak olduk&ccedil;a d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml; ve &ccedil;arpıcı bir konuşma yapmış ve hilafet konusuna da değinerek ş&ouml;yle demişti:</p>\n\n<p>\n	&quot;Allah Teala, Resul&uuml;n&uuml; Berrin cennetlerinde peygamberlerin bulunduğu yere g&ouml;t&uuml;r&uuml;p onu sizden ayırınca, sizde nifak kinleri g&ouml;r&uuml;lmeye başladı ve Hz. Peygamber (s.a.a)&rsquo;in zamanında konuşmaya cesaret edemeyen &quot;sapmışların s&ouml;zc&uuml;s&uuml;&quot;n&uuml;n dili s&ouml;yler oldu, cahillerle yalancılar belli oldu. Şeytan sizi &ccedil;ağırdı, ona icabet ettiniz; başkasına ait deveye binip başkalarına ait bir pınara y&ouml;neldiniz&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a>[28]</p>\n\n<p>\n	Hz. Fatıma-ı Zehra (a.s)&#39;ın bu hutbesi epey tafsilatlıdır, dileyenler, bu hutbeyi i&ccedil;eren eselere bakabilirler.</p>\n\n<p>\n	Hz. Fatıma-ı Zehra (a.s) &ouml;l&uuml;m d&ouml;şeğindeyken Ensar ve Muhacir hanımlarından kendisini ziyarete gelen bir gruba ş&ouml;yle dediler: &quot;...M&uuml;sl&uuml;manlar Ali&#39;de ne hata buldular ki, halifeliği onun elinden alıp başkasına verdiler?! Evet, Allah&#39;a yemin ederim ki Ali&#39;nin keskin kılıcı, azimli ve yolundan d&ouml;nmez adımları ve uygulamada hi&ccedil;bir m&uuml;samaha ve ayrıcalık tanımaması, il&acirc;hi ahk&acirc;m konusundaki bilgisi, M&uuml;sl&uuml;manlara hoş gelmedi. Ama Allah&#39;a ant olsun Hz. Resulullah (s.a.a)&rsquo;in M&uuml;sl&uuml;manların idaresini kendisinden sonra ona bıraktığı gibi onlar da ona bıraksaydı, Ali İslam &uuml;mmetini ifrat ve tefrite d&uuml;şmeksizin idare ederdi. &Ccedil;&uuml;nk&uuml; Ali risaletin dayanağı, n&uuml;buvvetin sağlam beli (desteği) ve dinle d&uuml;nya işlerinin bilgesidir. Şunu bilin ki İslam &uuml;mmeti bu işte apa&ccedil;ık kendi zararına olacak şekilde davrandı. Allah&#39;a yemin ederim ki M&uuml;sl&uuml;manlar Ali&#39;nin y&ouml;neteceği bir hilafette eziyete uğramaz, sıkıntıya d&uuml;şmezlerdi, Ali onları adalet ve bilgi pınarına doğru g&ouml;t&uuml;r&uuml;r ve doyasıya susuzluklarını giderirdi (herkes Hz. Ali&#39;nin ilminden faydalanmış olurdu). Yerin ve g&ouml;ğ&uuml;n bereketleri M&uuml;sl&uuml;manlara a&ccedil;ılıverirdi o zaman!</p>\n\n<p>\n	S&ouml;zlerime iyi kulak verin ve bu duyduklarınızı sakın unutmayın: Daha nice şaşırtıcı şeyler g&ouml;receksiniz, bekleyin hele.. Bu işte hangi delil ve karineyle davrandı onlar? Neye dayanarak yaptılar bunu? Cesur ve işbilir bir uzmanı bırakıp korkak ve işbilmez birine sarıldılar.</p>\n\n<p>\n	&quot;Yolu bilip de diğerlerine de doğru yolu g&ouml;steren&quot;in mi, yoksa &quot;yolu bilmeyen ve kılavuzluğa ihtiyacı olanın&quot; mı, halkı y&ouml;netmeye daha l&acirc;yık olduğunu bilmeyen şu g&uuml;ruha yazıklar olsun!</p>\n\n<p>\n	Ne oldu sizlere b&ouml;yle?! Nasıl vardınız bu h&uuml;kme?! Evet! M&uuml;sl&uuml;manların yaptığı bu iş, tıpkı gebe devenin durumu gibidir<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a>[29]... Bekleyin hele, yakında doğuracak; o zaman s&uuml;t yerine k&acirc;se k&acirc;se kan ve &ouml;ld&uuml;r&uuml;c&uuml; zehir sağacaksınız! İşte o zaman k&ouml;t&uuml;ler zararlı &ccedil;ıkar, gelecek nesiller ge&ccedil;miş nesillerin d&uuml;z&uuml;p koştuğu uğursuz temellerin sebep olduğu sonu&ccedil;ları g&ouml;r&uuml;rler... O halde kesinlikle sizi saracak olan fitne ve fesadı bekleyedurun.</p>\n\n<p>\n	Keskin bir kılı&ccedil;, her yeri sarıp kuşatacak daimi bir kargaşa ve zalimlerin diktat&ouml;rl&uuml;k ve zorbalığıdır bundan b&ouml;yle sizi bekleyen... Varınızı yoğunuzu yağmalayacak, olgunlaşmış buğday başakları gibi tırpanlayıp bi&ccedil;ecekler sizi! Bu uğursuz işin nelere yol a&ccedil;acağı şu anda belli değildir sizlerce... Ne de zavallıdır bunlar! Sizin kendiniz biat etmeye gelmedik&ccedil;e biz Ehl-i Beyt, sizi zorlayamayız!&quot;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a>[30]</p>\n\n<p>\n	Hz. Fatıma&#39;nın (a.s) bu konuşmasını dinleyenler i&ccedil;inde sağ kalıp Hırre hadisesini g&ouml;zleriyle g&ouml;renler; Medinelilerin nasıl &uuml;&ccedil; g&uuml;n boyunca acımasızca katledildiğini, Kureyşle Ensardan 700, sahabaden 70 ve diğerlerinden de onbin kişinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne bizzat şahid olmuşlardı.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>[31]</p>\n\n<p>\n	Tarih&#39;ul Hulef&acirc;da, bu hadisde 1000&#39;e yakın Medineli bakire kızın tecav&uuml;ze uğradığı yazılmıştır.</p>\n\n<p>\n	<strong>HZ. HASAN BİN ALİ (A.S) NE DEDİ? </strong></p>\n\n<p>\n	İmam Hasan (a.s) Mescidunnebi&#39;ye girdi- Ebubekir&#39;i minberde g&ouml;r&uuml;r g&ouml;rmez &quot;Babamın yerinden in&quot; dedi.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a>[32]</p>\n\n<p>\n	Aynı olay &Ouml;mer d&ouml;neminde de olmuş ve bu defa da İmam H&uuml;seyin (a.s) aynı şeyi &Ouml;mer&#39;e s&ouml;ylemişti!</p>\n\n<p>\n	İmam Hasan (a.s) babasının şehadetinden sonra -o g&uuml;n- minbere &ccedil;ıkarak ş&ouml;yle buyurdu: &quot;Biz, Allah&#39;ın galip gelecek olan hizbiyiz -Hizbullah- Hz. Resul-&uuml; Ekrem (s.a.a)&rsquo;in mutahhar soyu, onun p&acirc;k ve tertemiz Ehl-i Beyt&#39;iyiz. Hz. Peygamber (s.a.a) bu &uuml;mmet arasında iki ağır ve paha bi&ccedil;ilmez emanet bıraktı; birincisi Allah&#39;ın kitabı, ikincisi ise biz Ehl-i Beyt&#39;iz! O halde biz Kur&#39;an&#39;ın tefsiri hususunda &uuml;mmetin -başvurması gereken- mercileriyiz. Kur&#39;an&#39;ın hakikatlerini bilen beyan edicileriz, o halde emrimize itaat edin! Bize itaat etmeniz farzdır; bu Allah ve Resul&uuml;&#39;n&uuml;n emrine itaatir&quot;.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a>[33]</p>\n\n<p>\n	İmam Hasan (a.s) Muaviye&#39;ye yazdığı bir mektupta ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Allah Teala, Peygamberini &uuml;mmetinin arasından alınca Araplar onun yerine ge&ccedil;me hususunda birbirleriyle tartışıp &ccedil;ekişmeye d&uuml;şt&uuml;ler. Kureyşliler &quot;biz Peygamberin akrabasıyız ve O&#39;nun v&acirc;risiyiz, O&#39;nun saltanatı hususunda bizimle tartışmayın&quot; dediler.</p>\n\n<p>\n	Araplar, Kureyşin bu istidlalini kabul etti, ama Kureyşliler bizim aynı konudaki -akrabalık- delilimizi kabul etmediler! Ne yazık ki Kureyşliler, Araplara kabul ettirdikleri şeyi, bizim hakkımızda kendileri kabul etmemekle haksızlık ettiler!&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a>[34]</p>\n\n<p>\n	<strong>HZ. SELMAN&#39;IN İTİRAZI </strong></p>\n\n<p>\n	Sak&icirc;fe g&uuml;n&uuml; Selman ş&ouml;yle demişti: &quot;Hz. Peygamber (s.a.a)&#39;in Ehl-i Beyt&#39;inden sapıp bir ihtiyara biat ettiniz. Halifeliği Ehl-i Beyt&#39;e bıraksaydınız kimse karşı &ccedil;ıkmaz, muhalefet etmezdi, nimetlerle dolu şerefli bir hayat s&uuml;rd&uuml;r&uuml;rd&uuml;n&uuml;z. Ama siz yapacağınızı yaptınız ve yapmanız gerekeni yapmadınız!&quot;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a>[35]</p>\n\n<p>\n	<strong>HZ. EBUZER&#39;İN G&Ouml;R&Uuml;Ş&Uuml; </strong></p>\n\n<p>\n	O g&uuml;n Ebuzer Medine dışındaydı. Medine&#39;ye geldiğinde Ebubekir&#39;in halife olduğunu g&ouml;r&uuml;nce ş&ouml;yle dedi: &quot;Kılıcı aldınız, ama kınını unuttunuz (halifeliği kabullendiniz, ama ger&ccedil;ek halifenin yerini bilemediniz). Bu halifeliği Hz. Resulullah (s.a.a)&rsquo;in Ehl-i Bet&#39;ine bıraksaydınız kimsenin itirazı olmazdı.&quot;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a>[36]</p>\n\n<p>\n	Ya&rsquo;kubi ş&ouml;yle yazar: Ebuzer Mescidu&rsquo;n-Nebi&#39;de bir konuşma yaparak ş&ouml;yle dedi: &quot;Muhammed, &Acirc;dem&#39;in ilminin v&acirc;risi olup b&uuml;t&uuml;n peygamberlerin faziletlerini kendisinde toplamıştır. Ali de Hz. Peygamber&rsquo;in vasisi ve O&#39;nun ilminin v&acirc;risidir. Ey ne yapacağını bilemeyen şaşkın &uuml;mmet! Eğer Allah&#39;ın &ouml;ncelik tanıdığına &ouml;ncelik tanır, Allah&#39;ın geride bıraktıklarını geride bırakır, halifeliği ger&ccedil;ek hak sahibi olan kendi peygamberinizin Ehl-i Beyt&#39;ine verseydiniz d&ouml;rt bir yandan nimetler gelirdi sizlere ve kimse de muhalefet etmezdi.&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a>[37]</p>\n\n<p>\n	Ya&rsquo;kubi, kitabının 2. cildinde Muaviye&#39;nin biat meclisinde Kays&#39;ın s&ouml;ylediklerini nakleder.</p>\n\n<p>\n	Tarihte de kaydedilmiş olduğu &uuml;zere şii sahabiler, imkanları &ouml;l&ccedil;&uuml;s&uuml;nde gayret g&ouml;sterdiler, ellerinden geleni yaptılar, bilhassa altı kişilik şur&acirc; oluşturulduğu g&uuml;n durumu d&uuml;zeltmek i&ccedil;in &ccedil;ok &ccedil;aba sarfettiler; ancak &uuml;mmet, kendi durumunu değiştirmedi.</p>\n\n<p>\n	İbn-i Ebi&#39;l Hadid ş&ouml;yle yazar: &quot;Ammar Mescidu&rsquo;n-Nebi&#39;de ayağa kalkıp bir konuşma yaptı. Cemaat d&ouml;rt bir taraftan bağırarak susup yerine oturması i&ccedil;in uyardılar, ihtar ettiler, hatta bazıları &quot;halifelik işlerinden sana ne?! gibi laflar ettiler. Ammar yerine oturup &quot;Allah&#39;a ş&uuml;k&uuml;rler olsun; haktan yana olanlar her zaman mazlum olmuşlardır,&quot; dedi.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a>[38]</p>\n\n<p>\n	<strong>KARŞI &Ccedil;IKANLAR KİMLERDİ </strong></p>\n\n<p>\n	Halifelik olayında Hz. Ali (a.s)&#39;in etrafında toplanıp &ccedil;oğunluğun yapmış olduğuna ilk itiraz edenler, yani ilk &quot;şii&quot;ler ne adı sanı belli olmayan, ne de heva ve heveslerine kapılıp d&uuml;nyalarına uyan kimselerdi. Bil&acirc;kis, bunların tamamı sahabe-i kiramdan olup Hz. Resulullah (s.a.a)&rsquo;in y&uuml;ce &ouml;ğretisinde yetişmiş, bildiklerini ondan &ouml;ğrenmiş zahid, abid, bilin&ccedil;li, &acirc;lim, siyaset bilimine v&acirc;kıf basiretli ve ileri g&ouml;r&uuml;şl&uuml; d&uuml;r&uuml;st kimselerdi. Her biri, İslam tarihinde asırlarca anılacak t&uuml;rden hizmet ve fedakarlıklarda bulunmuş, se&ccedil;kin birer sahabe olan bu M&uuml;sl&uuml;manlar, sıradan insanlar değildi.</p>\n\n<p>\n	Şia&rsquo;nın &ouml;nde gelenleri Ammar, Ebuzer, Mikdad ve Selman gibi sahabelerin Allah ve Resul&uuml; katında ne y&uuml;ce makamlara sahip oldukları herkes&ccedil;e bilinmektedir.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k sahabelerin kim oldukları ve neler yaptıklarını anlamak i&ccedil;in Ebu Naim İsfehani&#39;nin Hılyet&#39;ul Evliya&#39;sına, Hatib&#39;in Tarih-i Bağdad&#39;ına, İbn-i As&acirc;kir&#39;in Tarih&#39;ine, İbn&#39;ul Cevzi&#39;nin Safvatul Safve&#39;sine, H&acirc;kim&#39;in M&uuml;stedrek&#39;ine M&uuml;slim&#39;in sahih&#39;ine, İbn-i Esir&#39;in Usd&#39;ul Ğabe&#39;sine, İbn-i Hacer&#39;in İsabe&#39;sine, Ebu &Ouml;mer&#39;in İstiab&#39;ına bakmak gerekir. Bu kaynaklarda adı gelen sahabelerin &uuml;st&uuml;n &ouml;zellikleri anlatılmış ve her biri hakkında Hz. Resulullah (s.a.a)&rsquo;in buyurduğu vasıf ve &ouml;vg&uuml;ler aktarılmıştır ki Taberi, Kamil ve Yakubi&#39;nin Tarih&#39;leriyle Belazuri&#39;nin Futuh&#39;ul Buldan, Vakidi&#39;nin Futuh&#39;ul Şam ve İbn-i Hişam&#39;la Halebi ve Zeyni Dehlan&#39;ın siyer ve tarih kitaplarında bu y&uuml;ce sahabilerin İslam uğrunda katlandıkları zorluklar, katıldıkları savaşlar, g&ouml;sterdikleri fedak&acirc;rlıklar, başarılar... vb. se&ccedil;kin hasletleri ayrıntılarıyla anlatılmaktadır.</p>\n\n<p>\n	<strong>EHL-İ BEYT&#39;İN (A.S) VELAYETİNE DAİR M&Uuml;TEVATİR NASSLAR </strong></p>\n\n<p>\n	Esasen Şia ile Ehl-i S&uuml;nnet&#39;in hilafete y&uuml;kledikleri mana ve mefhumlar birbirinden farklıdır. &Ccedil;&uuml;nk&uuml; Ehl-i S&uuml;nnet; hilafeti herhangi bir makam gibi biliyor ve &quot;halife&quot; M&uuml;sl&uuml;manların başına ge&ccedil;en, onları idare edip y&ouml;neten kimsedir&quot; der.</p>\n\n<p>\n	Şia ise ş&ouml;yle der: Peygamberlik makamı nasıl Allah Teala tarafından belirlenen il&acirc;hi bir makam ve g&ouml;revse, insanların g&ouml;r&uuml;ş ve tercihlerine bırakılmıyorsa, imamet de insanların g&ouml;r&uuml;ş ve tercihlerine bırakılmayan ilahi bir makamdır ve hilafet g&ouml;revi imamın işlerinden biridir. O halde imamın da Allah ve Resul&uuml; tarafından tayin edilmesi gerekmektedir. Aynı zamanda halife de masum olmalı, insanoğlunun b&uuml;t&uuml;n eksikliklerini -vahy&icirc; sistem &ccedil;er&ccedil;evesinde- en sağlıklı şekilde nasıl giderilebileceğini eksiksiz ve noksansız bilmelidir.</p>\n\n<p>\n	Şia, Hz. Resulullah (s.a.a)&rsquo;in Hak Teala&#39;nın (c.c) emriyle Hz. Ali (a.s)&#39;ı velayet ve imamet makamına tayin edip bu hususta M&uuml;sl&uuml;manlardan biat aldığına inanır.</p>\n\n<p>\n	Şia&rsquo;nın bu hususta dayandığı nass ve karineler Ehl-i s&uuml;nnet kaynaklarında bizzat m&uuml;tevatir olarak rivayet edilmiştir. Burada, meseleyi araştırmak isteyen okuyucular i&ccedil;in bu kaynaklarda ge&ccedil;en rivayet ve hadislerin bir kısmını &ouml;zetle aktarıyor, daha tafsilatlı bilgi edinmek isteyenlerin, bu kaynak eserlere ve konuyla ilgili geniş bilgiler i&ccedil;eren diğer kitaplara başvurmasını rica ediyoruz.</p>\n\n<p>\n	A- Haşimoğullarını Davet</p>\n\n<p>\n	&quot;... En yakın akrabalarını korkut...&quot; ayeti nazil olunca Hz. Resul-i Ekrem (s.a.a) Hz. Ali (a.s)&rsquo;a yemek hazırlamasını ve Haşimoğullarının yaklaşık 40 kişiyi bulan erkeklerini davet etmesini istedi. Yemekten sonra ş&ouml;yle buyurdu: &quot;Ey Abdulmuttaliboğulları! Yemin ederim ki, Araplar i&ccedil;inde kavmine benim getirdiğimden daha iyisini getiren hi&ccedil; kimse olmamıştır. Ben Allah tarafından, sizi O&#39;na &ccedil;ağırmak i&ccedil;in g&ouml;revlendirildim.</p>\n\n<p>\n	&quot;Bu yolda &ccedil;ekeceğim zahmet ve sıkıntılarda aranızdan hanginiz bana ortaklık edeceksiniz? Kim bana iman ederse o benim kardeşim, vasim ve aranızda halifem olacaktır.&quot;</p>\n\n<p>\n	Herkes susmuştu. Bu sırada Hz. Ali (a.s) ayağa kalkarak Resulullah (s.a.a)&#39;e biat etti.</p>\n\n<p>\n	Hz. Resul-&uuml; Ekrem (s.a.a) elini Ali&#39;nin omzuna koyup &quot;Bu benim kardeşim, vasim ve aranızda halifemdir; onu dinleyin ve emirlerine itaat edin.&quot;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a>[39] buyurdu.</p>\n\n<p>\n	Bu hadis, halifelik meselesine yeterince ışık tutmakta ve tarihte &ccedil;&ouml;z&uuml;lmeden bırakılan bir&ccedil;ok d&uuml;ğ&uuml;m&uuml; &ccedil;&ouml;zmektedir:</p>\n\n<p>\n	Evvela: Hz. Ali (a.s)&#39;ın hilafetinin, Hz. Peygamber (s.a.a)&rsquo;in bi&#39;set g&uuml;n&uuml;nden itibaren n&uuml;b&uuml;vvetle i&ccedil;-i&ccedil;e g&uuml;ndeme getirildiği ve sırf Gadir-i Hum g&uuml;n&uuml;ne mahsus bir ilan olmadığı ortaya &ccedil;ıkmakta ve risaletin aslının; tevhidden sonra Hz. Resulullah (s.a.a)&rsquo;in n&uuml;buvveti ve Ali (a.s)&#39;ın velayeti olduğu anlaşılmaktadır.</p>\n\n<p>\n	İkincisi: Hz. Resulullah (s.a.a)&rsquo;in hen&uuml;z Gadir-i Hum g&uuml;n&uuml; olmadığı halde, bi&#39;setinin ilk g&uuml;n&uuml;nden başlayarak vefatına değin &ccedil;eşitli zaman ve mekanlarda kimi zaman işaretle, kimi zaman a&ccedil;ık ve net olarak Hz. Ali (a.s)&#39;ın hilafetini ni&ccedil;in bunca tekrarlayıp durduğu b&ouml;ylece anlaşılmaktadır.</p>\n\n<p>\n	(Hılyet&#39;ul Evliya, Yenabiy&#39;ul Mevedde, Nur&#39;ul Ebs&acirc;r, Tarih-ul Hulefa, Hasais&#39;un Nesa&icirc;, Feraid&#39;us Sımtayn, Menakıb-i Harezm&icirc;, Tarihi İbn-i Asakir, Hakim&#39;in M&uuml;stedreki... vb. ana kaynak eserler bu konuyla ilgili hadis ve rivayetlerle doludur).</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, bi&#39;setin ilk g&uuml;n&uuml;nden itibaren hilafet meselesinin &ccedil;&ouml;z&uuml;ld&uuml;ğ&uuml;n&uuml; ve halifenin tayin edildiğini g&ouml;stermektedir ki Hz. Resulullah (s.a.a) de her fırsatta bu il&acirc;hi emri a&ccedil;ıklayıp vurgulamaktaydı. Gadir-i Hum g&uuml;n&uuml; ger&ccedil;ekleşen şey, b&uuml;t&uuml;n &uuml;mmetin resmen biatini almaktan ibaretti sadece.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>B- Gadir-i Hum Hadisesi </strong></p>\n\n<p>\n	Hicretin 10. yılıydı, Hz. Resul-&uuml; Ekrem (s.a.a) Veda haccı olarak bilinen son haccından d&ouml;nerken Mekke&#39;yle Medine arasında bulunan &quot;Gad&icirc;r&quot; denilen mekanda Allah&#39;ın emriyle konaklama emri verdi ve develerin semerlerinden bir minber kurdurdu. Hz. Peyagamber (s.a.a) bu minbere &ccedil;ıkarak bir hutbe okuduktan sonra Hz. Ali (a.s)&rsquo;ın kendisinden sonra velayet ve hilafet -vel&icirc; ve halife- makamına atanmış olduğunu a&ccedil;ıklayıp orada bulunan M&uuml;sl&uuml;manlardan Ali (a.s)&#39;a biat aldı.</p>\n\n<p>\n	Sayıları 110&#39;a varan sahabe tarafından rivayet edilmiş bulunan bu hadis-i şerif (Gadir-i Hum Hadisi) Ehl-i s&uuml;nnet kitaplarında &ccedil;eşitli yol ve nakillerle nakledilmiştir. Bu kaynaklar, bilhassa Ehl-i S&uuml;nnet kaynaklarındaki senet ve rivayetlerin tafsilatı i&ccedil;in Mir Hamid H&uuml;seyin Hindi&#39;nin &quot;Abekat-ul Env&acirc;r&quot;ıyla &quot;el- Gadir&quot;in 1. cildine bakılması yeterli olacaktır.</p>\n\n<p>\n	Tefsir, l&uuml;gat ve tarih bilimcileri arasında &ccedil;ok meşhur olan bu hadisle ilgili olarak tanınmış M&uuml;sl&uuml;man şairlerden g&uuml;n&uuml;m&uuml;ze ulaşan şiirler binleri bulmakta ve her yıl da bunlara yenileri eklenmektedir.</p>\n\n<p>\n	Enes bin Malik, Bura bin &Acirc;zib, Bureyde, Ebu Hureyre, 1. halife Ebubekir, Hz. Resulullah (s.a.a)&rsquo;in zevcelerinden, &Uuml;mm&uuml;&rsquo;l-m&uuml;minin &Uuml;mm-&uuml; Seleme, Ubeyy bin K&acirc;&#39;b... ve daha bir&ccedil;ok tanınmış sahabe, bu hadisi m&uuml;tevatiren rivayet edenler arasındadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>C- Sakaleyn Hadisi </strong></p>\n\n<p>\n	Hz. Peygamber (s.a.a)&rsquo;in defalarca ashabına <em>&quot;Aranızda iki ağır emanet bırakıyorum: Allah&#39;ın kitabı ve itretim (&ouml;z yakınlarım) olan Ehl-i Beyt&#39;im. Bunlar, kıyamet g&uuml;n&uuml; bana kavuşuncaya kadar birbirlerinden ayrılmazlar.&quot;</em> buyurduğu m&uuml;tevatiren sabittir.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a>[40]</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>D- &quot;El- Hulef&acirc;-u Ba&#39;di İsna Aşer&quot; Hadisi </strong></p>\n\n<p>\n	Ehl-i S&uuml;nnet kaynaklarından Hz. Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğu ge&ccedil;er: <em>&quot;Benim vasim ve halifelerim on iki kişidir, tıpkı İsrailoğulları&#39;nın nakibleri gibi. Tamamı Kureyş&#39;tendir&quot;</em> ve bir diğer rivayette; <em>&quot;Haşimoğullarındandır..&quot; </em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a>[41]</p>\n\n<p>\n	Hz. Resulullah (s.a.a)&rsquo;in vasi ve halifelerinin on iki kişi olduğunu a&ccedil;ık&ccedil;a belirten hadisler meşhur ve menkul yolla &ccedil;ok&ccedil;a ulaşmıştır.</p>\n\n<p>\n	Zamanın da ortaya koyduğu gibi Hz. Resulullah (s.a.a)&rsquo;in kendisinden sonra &quot;halifeleri&quot; olarak buyurduğu on iki kişi onun itreti olan Ehl-i Beyt&#39;indendirler. Bu hadisle kastedilenlerin hulef&acirc;i raşidin olarak bilinen halifeler olması m&uuml;mk&uuml;n değildir, &ccedil;&uuml;nk&uuml; hulef&acirc;i raşidinin sayısı on iki değildir. Bunların Emev&icirc; sultanları olabileceği de d&uuml;ş&uuml;n&uuml;lemez; &ccedil;&uuml;nk&uuml; evvela, Emevi sultanları sayıca on ikiden fazladır. İkincisi, işledikleri onca cinayet ve gayri İslami amellerden sonra onların &quot;Resulullah (s.a.a)&rsquo;in halifeleri&quot; olarak tanımlanması m&uuml;mk&uuml;n değildir. Abbasiler de olamaz, &ccedil;&uuml;nk&uuml; Abbasi halifelerinin de sayısı on ikiden fazladır.</p>\n\n<p>\n	Hadisin maksadı &quot;vasi ve halifelerin&quot; Ehl-i Beyt (a.s) imamları olduğu apa&ccedil;ık ortadadır. &Ccedil;&uuml;nk&uuml; sayıca da on iki olan Ehl-i Beyt imamlarının (a.s) her biri, kendi &ccedil;ağının iman, takva, bilgi ve basirette en ileri şahsiyetleriydiler.</p>\n\n<p>\n	<strong>Konuyla İlgili Rivayet ve Hadislerin Ge&ccedil;tiği Kaynaklar </strong></p>\n\n<p>\n	Yukarıda zikri ge&ccedil;en hadislere ilaveten &quot;M&uuml;bahele Hadisi&quot; &quot;Menzilet Hadisi&quot;... gibi daha başka hadislerden de bahsedilebilir ki bunlar da &ccedil;eşitli yerlerde Ehl-i S&uuml;nnet kaynaklarında m&uuml;kerreren ge&ccedil;en hadislerdendir. Daha fazla bilgi i&ccedil;in &quot;Abekat&quot; ve &quot;el- Gadir&quot; kitaplarına bakılabilir.</p>\n\n<p>\n	İslam &uuml;mmetinin Ehl-i Beyt (a.s)&#39;in yolunu izlemesi gerektiğine dair yine bir&ccedil;ok hadis mevcuttur.</p>\n\n<p>\n	Sefine hadisi olarak bilinen &quot;Benim Ehl-i Beytim Nuh&#39;un gemisine benzer; gemiye binen kurtulur, binmeyen boğulur, helak olur gider&quot; meşhur hadis-i şerif&#39;i, İbn-i Sebbağ&#39;ın &quot;el- Fusul ul-M&uuml;himme&quot;sinde (s:10), &quot;Yenabi-u&#39;l Mevedde&quot;nin 117 ve 258. sayfalarında, &quot;Nur-ul Ebsar&quot;ın 114. sayfasında ve &quot;İs&#39;&acirc;f-ur Rağıb&icirc;n&quot;in 3. sayfasında ge&ccedil;er.</p>\n\n<p>\n	El-Fusulu&rsquo;l-M&uuml;himme&#39;yle İs&#39;afu&rsquo;r-Rağıb&icirc;n&#39;de Ebuzer&#39;in Hz. Resulullah (s.a.a)&rsquo;ten rivayet etmiş olduğu şu hadis vardır: &quot;Benim Ehl-i Beyt&#39;imi v&uuml;cutta baş ve başta g&ouml;z mesabesinde bilin; başsız bir v&uuml;cut hi&ccedil;bir şey yapamaz ve g&ouml;z&uuml; olamayan bir baş da yolu bulamaz.&quot;</p>\n\n<p>\n	Yenabiu&rsquo;l-Mevedde&#39;nin 136, 142, 216, 190 ve 258. sayfalarıyla Fusul-ul M&uuml;himme&#39;nin 2. sayfası ve Kifayet-ut T&acirc;lib&#39;in 188. sayfasında Hz. Resul-&uuml; Ekrem (s.a.a)&rsquo;in şu hadis-i şerifi ge&ccedil;er: &quot;Ali, F&acirc;tıma, Hasan ve H&uuml;seyin ile savaşana karşı savaşırım ben; bunlarla barışık olanlarla barışık olurum.&quot;</p>\n\n<p>\n	İbn-i &Acirc;s&acirc;kir&#39;in T&acirc;rihi c: 4, s:204&#39;te, Yenabiu&rsquo;l-Mevedde s:245, 247 ve 87&#39;de Ebu Said-i Hudr&icirc;&#39;den naklen, yine Yenabi&#39;ul Mevedde s:7, 87, 138, 188, 190, 243 ve 400&#39;de İmam Hasan (a.s) ile Said bin Ebu Vakkas&#39;tan naklen, Nur&#39;ul Ebs&acirc;r, s: 3&#39;&#39;le İbn-i As&acirc;kir, c.4, s:204 ve c:5, s.204 ve Kifayet-ut Talib, s:12 ve 228&#39;le, Sahih-i M&uuml;slim, c:7, s:130, Ayşe ile &Uuml;mm-&uuml; Seleme&#39;den naklen ve Yenabi&#39;ul Mevedde, s:190, 87&#39;de V&acirc;sıla b. El-Ask&acirc;&#39;dan naklen ve yine s:190&#39;da El-Hamra&#39;dan Muakkal bin Yes&acirc;&#39;dan naklen; Nur&#39;ul Ebs&acirc;r, s:112&#39;de Enes bin M&acirc;lik&#39;den; Yenabi&#39;ul Mevedde, s:190&#39;la, s:87&#39;le Kifaye&#39;t-ut Talib, s:32, ve 227&#39;de Amr-u bin Ebiy Seleme&#39;den naklen; Mukatil-ut Talibin, s:33&#39;te &quot;TATHİR AYETİ&quot;nin Ehl-i Beyt (a.s) i&ccedil;in inmiş olduğu ge&ccedil;er.</p>\n\n<p>\n	Yenabi-ul Mevedde, Fusul&#39;ul M&uuml;himme, Nur&#39;ul Ebs&acirc;r, İs&#39;&acirc;f, ur R&acirc;ğibiyn, İbn-i Hacer&#39;in Sev&acirc;ik&#39;i, Fer&acirc;id-us Sımtayn ve Has&acirc;is-i Nes&acirc;&icirc;... vb. kaynaklar bu rivayetlerle doludur. B&uuml;t&uuml;n bu hadis ve rivayetler Hz. Resulullah (s.a.a)&#39;in mutahhar Ehl-i Beyt&#39;inin &uuml;mmetin imamları, liderleri, &ouml;nc&uuml;leri ve başları olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"2\" width=\"100%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>[1] - <em>Yenabiu&rsquo;l-Meveddet</em> s.11-156-2220.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>[2] - Aynı kaynak. a. sy.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>[3] - (şerh-il Nehc&uuml;l Belağe)İbn-i Ebil Hadid, c.3, s.283 ve <em>Yenabiu&rsquo;l-Meveddet</em> s.373.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>[4] - <em>Yakubi Tarihi c.2, s.173.</em></p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>[5] - Kamil: İbni Esir c.3, s.24 s25.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>[6] - İbn-i Ebi&#39;l Hadid (şerhil Nehc&uuml;l Belağe c.2, s.18.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>[7] - <em>Taberi Tarihi</em>, c.3, s.288-289.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>[8] - <em>El-Gadir</em> c.7, s.79-80.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>[9] - <em>Yenabiu&rsquo;l-Meveddet</em> s.226-253.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>[10] - <em>En Nas&acirc;ihu&rsquo;l K&acirc;fiye</em>, s.111, <em>Yenabiu&rsquo;l-Meveddet</em> s.111.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>[11] - <em>Yenabiu&rsquo;l-Meveddet</em> s.111.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>[12] - <em>El İmame Ve&#39;s-Siyase</em> c.2, İbn-i Ebil Hadid c.2, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>[13] - İbn-i Hişam Siyeri c.4, s.336 ve El Gadir c.7.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>[14] - Halebiye Siyeri c.3, s.394.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>[15] - İbn-i Hişam Siyeri c.4, s.338, Taberi Tarihi. c.2, s446 ve Tarih&#39;ul Hulef&acirc; s.45 ve K&acirc;mil: İbn-i Esir c.2, s.124.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>[16] - Kamil, İbn-i. Esir. c.2, s.126, Tarihi Taberi c.2, s.458-446 ve Halebiye Siyeri c.3, s.395 ve el İmame c.1, s.6 ve İbn-i Ebil Hadid (şerh-u Nrhc-ul Belağa)c.2, s.3.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>[17] - İbn-i Hişam Siyeri c.4 s.338 ve K&acirc;mil c.2, s.120-121 ve Yakubi c.2, s.92.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>[18] - el İmame Ve&#39;s Siyase c.1, s.12.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>[19] - Yaakubi c.2, s.103 ve İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul belağa) c.2, s.8.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>[20] - Y&acirc;kubi Tarihi. c.2, s.140.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>[21] - Aynı kaynak, c.2, s.137.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>[22] - K&acirc;mil, İbn-i Esir c.3, s.24.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>[23] - el Bidaye c.5, s.271 ve İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul Belağa) c.2, s.191-192, Tarih-i Taberi c.2, s.450.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>[24] - Taberi Tarihi. c.2, s.452-455.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>[25] - İbn-i Ebil Hadid,(şerh-u Nehc-ul Belağa) c.2, s.2 ve 20, el Gadir c.7.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>[26] - el İmame Ves Siyase c.1, s.12.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>[27] - el Gadir c.7, İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul Belağa c.2, s.5, el İmame Ves Siyase c.1, s.12-13.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>[28] - Hz. F&acirc;tıma-ı Zehr&acirc; selamullah aleyha bu muazzam hutbesinde bir&ccedil;ok meseleye dolaylı olarak değinmekte, fevk&acirc;l&acirc;de &ccedil;arpıcı bir &uuml;slupla kendine has ima, deyim ve teşbihlerle beyan etmiştir ki okuyucuların bu &ccedil;arpıcı hutbenin tamamını a&ccedil;ıklama ve şerhiyle birlikte m&uuml;tal&acirc;a etmesini tavsiye ederiz, bir kısmının terc&uuml;mesiyle yetinmek zorunda kaldık.</p>\n\n		<p>\n			İbn-i Ebil Hadid (şerh-u Nehc-ul Belağa)c.4, Tezkire-i Sıbt: İbn-i Cuz&icirc;, s.367, Ş&acirc;fi: Seyyid Murtaza.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>[29] - İbn-i Ebi&#39;l Hadid . (şerh-u Nehc-ul Belağa c.4, s.87, Tabersi&#39;nin İhticac&#39;ı ve Meani&#39;ul Ahbar ve Keşfu&rsquo;l Gumme ve et- Taaccub: Keracki ve Em&acirc;li Şehy Tusi.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>[30] - El- İmame c.1, s.171-981, Tarih-i Hulefa s.139, K&acirc;mil c.4, s.45-48, Taberi ve Y&acirc;kubi.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>[31] - <em>Yenabiu&rsquo;l-Mevedde</em>, Bombei bas. s.255</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>[32] - <em>Murucu&rsquo;z-Zeheb</em>, O hazretten vecizeler ve <em>Yenabiu&rsquo;l-Mevedde</em> s.18 ve 152.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>[33] - İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul Belağa c.4, s.9 ve Keşf-ul Gumme ve aynı i&ccedil;erikli bir diğer mektup da: Makatil&#39;ut Talibin s.37 ve Şerh-i İbn-i Ebi&#39;l Hadid c.4 s.12&#39;de ge&ccedil;er.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>[34] - İbn-i Ebi&#39;l. Hadid,(şerh-u Nehc-ul Belağa c.2, s.17.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>[35] - Aynı kaynak. c.2, s.5.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>[36] - Ya&rsquo;kubi c.2, s.148 ve İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul Belağaq) c.1, s.8, aynı nutkun bir benzeri de Mescid&#39;ul Haram&#39;da Ebuzer&#39;den nakledilir.</p>\n\n		<p>\n			Mesudi, Muruc-uz Zehebi&#39;inde Osman&#39;ın hilafetiyle ilgili ve İbn-i Ebi&#39;l Hadid (şerh-u Nehc-ul Belağa) c.2, s.400 ve 412 ve c.3, s.182 de ve Yakubi c.2, s.140&#39;de Mikdad&#39;la Ammar&#39;ın konuşmalarını naklederler. el- Gadir c.1, s.209&#39;da Ammar&#39;ın Sıffın savaşında Amr bin As&#39;la konuşması ve Kays bin Sa&#39;d&#39;in Medine&#39;de Muaviye&#39;yle konuşmasını ve İbn-i Abbas&#39;la Abddullah bin Cafer&#39;in Muaviye&#39;nin meclisindeki s&ouml;zlerini aktarmaktadır.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>[37] - Şerh-i Nehc-ul Belağaİbni Ebi-l Hadid, c.3, s.72.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>[38] - Sahih-i M&uuml;slim, c.7, s.108-192.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>[39] - Taberi, c.2, s.63 ve K&acirc;mil c.2, s.22 ve Ebu-l Fida c.1, s.119 ve Muhammed&#39;in (s.a.a) Hayatı: Heykel, 1. bas. ve M&uuml;sned-i Ahmed c.1, s.159 ve 111 ve aynı hadisi nakleden diğerleri i&ccedil;in bkz: İbn-i Kesir: el Bidaye Ve&#39;n Nihaye c.3, s.352 ve Taberi Tefsir-i Kebir c.19, s.68-69 bunlar &quot;vasiy ve halifetiyy&quot; kelimeleri yerine &quot;...keza ve keza&quot; tabirini kullanmış ve &quot;... ismeu leh ve atiuhu&quot; rivayetini aktarırken nakletmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>[40] - Bu hadisin naklolunduğu yerler: M&uuml;sned-i Ahmed c.3, s.17, 14, 26, 59 ve c.4, s.366, c.5, s.181 ve 189, Yenabi-ul Mevedde Bombai bas. s.17, 18, 23, 247, 252, &ccedil;eşitli yollardan nakledilmiştir; İs&#39;af-ur Rağibin s.110 ve el- Fusul-ul Muhimme. İbn-i Sebbağ s.24, Kifayet-ut Talib. Genci Şafii s.130, Yakubi c.2, s.92 ve Hadis-i Sakaleyn: Şeyh Kıvamuddin Gummi&#39;nin nakliyle.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>[41] - Yenabi-ul Mevedde, s.18 ve 373; Buhari, Ahkam Bab. 5 ve Sahih-i Muslim c.6, s.2; el- Bidaye ven Nihaye c.6, s.245, M&uuml;sned-i Ahmed ve c.5, s.86, 77, 89, 90, 92, 95, 97, 101, 106, 107, 108.</p>\n	</div>\n</div>','İmam Ali (A.S) Hilafetten Nasıl Mahrum Bırakıldı?','','publish','closed','open','','imam-ali-a-s-hilafetten-nasil-mahrum-birakildi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2777',0,'post','',0),(2778,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;mer bin Hattab halife olduğunda birka&ccedil; yahudi alimi yanına gelerek &ldquo; Sen Muhammed&rsquo;in dostu ve ondan sonra emir sahibisin dediler. Biz sana &ccedil;eşitli konular hakkında sorular sormak istiyoruz. Eğer bu sorulara cevap verebilirsen. İslam dininin hak din ve Muhammed&rsquo;in ger&ccedil;ek peygamber olduğuna inanacağız. Eğer cevap veremezsen İslam dininin batıl ve Muhammed&rsquo;in yalancı olduğunu anlarız. &rdquo;</p>\n\n<p>\n	&nbsp;&Ouml;mer &ldquo; istediğinizi sorun&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine yahudi alimleri sorularını sormağa başladılar. &ldquo; Bize g&ouml;klerin kilidini ve anahtarlarının ne olduğunu s&ouml;yle. İ&ccedil;indekiyle birlikte y&uuml;zen mezar nedir? İnsanlardan ve cinlerden olmamasına rağmen kavmini uyaran kimdir? Yery&uuml;z&uuml;nde y&uuml;r&uuml;y&uuml;p de ana rahminden doğmamış olan beş şey nedir? Keklik ve horoz &ouml;terken ne der? Kurbağa vırıklarken ne der? At kişnerken ne der? Eşek anırırken ne der? Toygar kuşu &ouml;terken ne der? &rdquo;</p>\n\n<p>\n	&Ouml;mer başını yere eğdi ve &ldquo;&Ouml;mer&rsquo;e bilmediği sorular sorulunca bilmiyorum demesinde bir ayıp yoktur. &Ccedil;&uuml;nk&uuml; bu soruları bilmiyorum &rdquo; dedi.</p>\n\n<p>\n	Yahudiler ayağa kalkarak &ldquo; Muhammed&rsquo;in peygamber olmadığına ve İslam&rsquo;ın batıl olduğuna tanıklık ettik&rdquo; dediler. Bunun &uuml;zerine Selman el-Farisi ayağa kalkarak biraz beklemelerini s&ouml;yledi ve Hz. Ali&rsquo;nin yanına giderek &ldquo; Ey Ali İslam&rsquo;ın yardımına yetiş &rdquo; dedi. Hz. Ali &ldquo; Ne oldu ki? &rdquo; diye sordu. Selman olanları anlattı. &Ouml;mer Hz. Ali&rsquo;nin geldiğini g&ouml;r&uuml;nce ayağa kalktı ve &ldquo; Ey Ali sen her sorunu &ccedil;&ouml;zersin &rdquo; dedi.</p>\n\n<p>\n	Hz. Ali yahudilere d&ouml;nerek. &ldquo; Bana istediğinizi sorun &rdquo; dedi. &ldquo; Peygamber (SAA) bana ilimden bin kapı &ouml;ğretti ve her kapıdan bana bin kapı a&ccedil;ıldı. Sorularınıza cevap vereceğim. Yalnız bir şartım var size tevratınızda yazdığı gibi cevap verirsem dinimize girecek misiniz? &rdquo;</p>\n\n<p>\n	Yahudiler &ldquo; Evet &rdquo; dediler.</p>\n\n<p>\n	&ldquo; O zaman sorularınız sorun. &rdquo;</p>\n\n<p>\n	&ldquo; Bize g&ouml;klerin kilidini ve anahtarlarının ne olduğunu s&ouml;yle &rdquo;</p>\n\n<p>\n	&ldquo; G&ouml;klerin kilidi Allah&rsquo;a ortak koşmaktır. &Ccedil;&uuml;nk&uuml; kul m&uuml;şrik ise&nbsp; hi&ccedil;bir ameli kabul edilmez. Bunun anahtarı ise Allah&rsquo;tan başka ilah bulunmadığına ve Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna tanıklık etmektir. &rdquo;</p>\n\n<p>\n	&ldquo; Peki i&ccedil;indekiyle birlikte y&uuml;zen mezar nedir? &rdquo;</p>\n\n<p>\n	&ldquo; Yunus bin Metta&rsquo;yı yutan balıktır ki onunla yedi denizde dolaştı. &rdquo;</p>\n\n<p>\n	&ldquo; İnsanlardan ve cinlerden olmadığı halde kavmini uyaran kimdir? &rdquo;</p>\n\n<p>\n	&ldquo; O Davut oğlu S&uuml;leyman&rsquo;nın karıcasıdır. Kavmine dedi ki: Ey karıncalar yuvalarınıza girin. S&uuml;leyman ve orduları bilmeden &uuml;zerinize basmasınlar. &rdquo;</p>\n\n<p>\n	&ldquo; Yery&uuml;z&uuml;nde y&uuml;r&uuml;y&uuml;p de ana rahminden doğmamış olan beş şey nedir? &rdquo;</p>\n\n<p>\n	&ldquo; Bunlar Adem, Havva, Salih&rsquo;in devesi, İbrahim&rsquo;in koyunu ve Musa&rsquo;nın asasıdır. &rdquo;</p>\n\n<p>\n	&ldquo; Keklik &ouml;terken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Rahman tahtına oturdu der &rdquo;</p>\n\n<p>\n	&ldquo; Horoz &ouml;terken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Allah&rsquo;ı zikredin ey gafiller der &rdquo;</p>\n\n<p>\n	&ldquo; At kişnerken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Allah&rsquo;ım m&uuml;&rsquo;minler kafirlerin &uuml;zerine y&uuml;r&uuml;d&uuml;ğ&uuml; zaman onlara yardımcı ol der &rdquo;</p>\n\n<p>\n	&ldquo; Kurbağa vırıklarken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Y&uuml;ce rabbim denizlerin i&ccedil;inde tesbih edilendir der. &rdquo;</p>\n\n<p>\n	&ldquo; Eşek anırırken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Allah&rsquo;ın laneti zalimlerin &uuml;zerine olsun der &rdquo;</p>\n\n<p>\n	&ldquo; Toygar Kuşu &ouml;terken ne der? &rdquo;</p>\n\n<p>\n	&ldquo; Allah&rsquo;ım Muhammed&rsquo;e ve Ehli Beytine kin g&uuml;denlere lanet et der &rdquo;</p>\n\n<p>\n	Yahudiler &uuml;&ccedil; kişiydiler. İkisi dediler ki: Tanıklık ederiz ki, Allah&rsquo;tan başka ilah yoktur, Muhammed de onun Peygamberidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise &ldquo; Ey Ali arkadaşlarımın kalbine iman ve tasdik girdi. Ancak benim sormak istediğim bir sorum daha var. &rdquo; dedi. &ldquo; İstediğin sor&nbsp; &rdquo; dedi Hz. Ali.</p>\n\n<p>\n	Yahudi &ldquo; Bana &ouml;ld&uuml;kten 309 yıl sonra Allah&rsquo;ın dirilttiği topluluktan haber ver. &rdquo;dedi. Hz.Ali &ldquo; Bunlar Ashab-ı Kehf&rsquo;tir. Peygamberimize inen Kur&rsquo;an&rsquo;da bunların hikayeleri mevcuttur. İstersen sana hikayelerini okurum&nbsp; &rdquo; dedi.</p>\n\n<p>\n	Yahudi&nbsp; &ldquo; Kitabınızı okuduk &rdquo; dedi. &ldquo; Eğer ger&ccedil;ekten alimsen bana Ashab-ı Kehf&rsquo;in isimlerini, bulundukları şehrin ismini, kehfin i&ccedil;inde bulunduğu dağın ismini, kehf isminin nerden geldiğini a&ccedil;ıkla. Bana onların hikayelerini baştan sona kadar anlat! &rdquo;</p>\n\n<p>\n	Hz. Ali &ldquo; Resulullah bana onların hikayesini anlattı &rdquo; dedi. &ldquo; Cahiliye d&ouml;neminde Efsus denilen bir Rum şehri vardı. İslamiyet geldikten sonra adı Tartus oldu. Onlara h&uuml;kmeden iyi bir kral vardı. Kralları &ouml;ld&uuml;kten sonra Fars krallarından Dıkyanus askerleriyle Efsusu işgal etti. Efsus&rsquo;u krallığına merkez yaptı ve i&ccedil;inde b&uuml;y&uuml;k bir saray inşa etti. &rdquo;</p>\n\n<p>\n	Yahudi &ldquo; Eğer ger&ccedil;ekten alimsen bana o sarayı tarif et. &rdquo;dedi.</p>\n\n<p>\n	Hz. Ali &ldquo; Ey yahudi kardeşim; uzunluğu ve genişliği bir fersah olan mermerden bir saray inşa ettirdi. Sarayda d&ouml;rt bin altın kaplamalı s&uuml;tun ve bin kadar altından kandil vardı. Kandillerin i&ccedil;inde uzun kat kat sıralanmış g&uuml;m&uuml;ş taneleri vardı. Sarayın doğusuna ve batısına&nbsp; y&uuml;z seksen asker koymuştu. G&uuml;neş doğduğu zaman buradan doğuyor, battığı zaman yine buradan batıyordu. Sarayda altından ve &ccedil;eşitli m&uuml;cevherlerden yapılmış uzunluğu seksen genişliği kırk zira&rsquo; (karış) olan bir taht vardı. Tahtın sağında ve solunda seksen tane altından koltuk vardı. Sağında kumandanları solunda h&uuml;km&uuml; altında bulunan kralları oturturdu. Tahtına oturur ve tacını başına giyerdi.&rdquo;</p>\n\n<p>\n	Yahudi &ldquo; Eğer ger&ccedil;ekten alimsen tacın neyden yapılmış olduğunu s&ouml;yle. &rdquo;dedi.</p>\n\n<p>\n	Hz. Ali &ldquo; ta&ccedil; denizden &ccedil;ıkarılmı değerli incilerden yapılmış olup dokuz k&ouml;şesi her k&ouml;şesinde yıldızlar gibi parlayan değerli taşlar vardı. Kral kendine kumandan &ccedil;ocuklarından elli kişi edindi. Onları yanından hi&ccedil; ayırmadı. Bilgin evlatlarından altı kişiyi kendisine vezir yaptı. Hi&ccedil;bir işini onlara danşımadan yapmadı. &Uuml;&ccedil;&uuml; sağında &uuml;&ccedil;&uuml; solunda otururdu.&nbsp; &rdquo;</p>\n\n<p>\n	Yahudi &ldquo; eğer ger&ccedil;ekten alimsen bana bu altı kişinin isimlerini s&ouml;yle. &rdquo;dedi.</p>\n\n<p>\n	Hz. Ali &ldquo; Sağındakiler Temliha, Mekselmina, Mehselmina idi. Solundakiler ise Fmertalyus, Keştus ve Sadinyus idi. Kral her konuda onlara danışırdı. Herg&uuml;n avluda oturup yanına insanlar toplanınca i&ccedil;eri &uuml;&ccedil; kişi ge&ccedil;erdi. Birincisinde i&ccedil;inde misk dolu altından bir kap bulunurdu. İkincisinde&nbsp; i&ccedil;inde g&uuml;lsuyu bulunan g&uuml;m&uuml;şten bir kap vardı. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;ndeyse bir kuş vardı. Kuşa emir verdiğinde kuş u&ccedil;ar ve g&uuml;lsuyuna dalardı. İkinci emri verdiğinde kuş g&uuml;lsuyundan &ccedil;ıkar ve miske dalardı. &Uuml;&ccedil;&uuml;nc&uuml; emri verdiğindeyse kuş u&ccedil;ar kralın &uuml;st&uuml;ne gelir ve kanatlarındaki g&uuml;lsuyu ve miski kralın &uuml;zerine silkelerdi. Kral h&uuml;km&uuml;nde otuz yıl boyunca hi&ccedil;bir ağrısı olmadı. Hi&ccedil; hastalık ge&ccedil;irmedi. Kendisinde bunu g&ouml;r&uuml;nce, haddini aştı, azgınlık g&ouml;sterdi, Allah&rsquo;ı reddederek tanrılık iddasında bulundu ve sapıklığa d&uuml;şt&uuml;. Kavminin b&uuml;y&uuml;klerini &ccedil;ağırarak onlardan kendisine tapınmalarını s&ouml;yledi. Kabul edenlerin her istediğini yaptı. Kabul etmeyenleri ise &ouml;ld&uuml;rtt&uuml;. T&uuml;m kavmi onu tanrı kabul etti. Uzunca bir zaman ona ibadet ettiler.</p>\n\n<p>\n	Bir g&uuml;n tacı başında tahtta otururken kumandanlarından biri Fars askerlerinin isyan ettiğini ve kendisini &ouml;ld&uuml;rtmek i&ccedil;in harekete ge&ccedil;tiklerini s&ouml;yledi. Kral bunu duyunca o kadar sinirlendi ki tacı yere d&uuml;şt&uuml;. Sağında duran &uuml;&ccedil; vezirin en akıllısı olan Temliha olanları g&ouml;rd&uuml; ve kendi kendine eğer Dıkyanus dediği gibi ilah olsaydı, niye &uuml;z&uuml;ls&uuml;n, niye uyusun ve niye diğer insanlar gibi hacet gidersin diye d&uuml;ş&uuml;nd&uuml;. Halbuki bunlar bir tanrının sıfatı olamaz. Altı vezir herg&uuml;n birisinin yanında toplanıyorlardı. O akşam sıra Temlihadaydı. Onda toplandılar, yediler, i&ccedil;tiler. Ama Temliha hi&ccedil;bir şey yemedi ve i&ccedil;medi.</p>\n\n<p>\n	Arkadaşları meraklanıp &ldquo; Hayırdır Temliha neden bir şey yemedin? &rdquo; diye sordular. Temliha &ldquo; Kardeşlerim i&ccedil;ime &ouml;yle bir ateş d&uuml;şt&uuml; ki beni yemeden i&ccedil;meden alıkoydu. &rdquo; dedi. Arkadaşları &ldquo; o ne Temliha ? &rdquo; diye sordular.</p>\n\n<p>\n	Temliha &ldquo; D&uuml;ş&uuml;ncelerim g&ouml;ky&uuml;z&uuml;ne daldı. Bir yere asmadan ve altına direk koymadan semayı havada kim tuttu? Kim ayı ve g&uuml;neşi belli bir d&uuml;zeyde yarattı? Kim yıldızlarla geceyi s&uuml;sledi? Sonra d&uuml;ş&uuml;ncelerim yery&uuml;z&uuml;ne daldı. Sonsuz uzay boşluğunda bu d&uuml;nyayı kim yarattı? İ&ccedil;inde bulunduğu sistemi kim d&uuml;zenledi? Kim kendi atmosferi i&ccedil;inde onu hapsetti? Kim b&uuml;y&uuml;k b&uuml;y&uuml;k dağlarla onu dengede tuttu? Daha sonra d&uuml;ş&uuml;ncelerimi kendi nefsimde derinleştirdim. Kim beni annemin karnından bebek halinde &ccedil;ıkmamı sağladı? Kim bana rızkından verdi de onun nimetiyle yaşadım? B&uuml;t&uuml;n bunları yapan kral Dıkyanus olabilir mi? &rdquo; dedi.</p>\n\n<p>\n	Arkadaşları dediler ki &ldquo; Senin kalbine d&uuml;şen bizim de kalbimize d&uuml;şm&uuml;şt&uuml;r. Sen bize yol g&ouml;ster.&rdquo; Temliha &ldquo; Ey kardeşlerim kendime ve size bu zalim kraldan g&ouml;ky&uuml;z&uuml;n&uuml; ve yery&uuml;z&uuml;n&uuml; yaratana ka&ccedil;maktan başka bir yol g&ouml;remiyorum. &rdquo; diye cevapladı.</p>\n\n<p>\n	Atlarına binip şehirden &uuml;&ccedil; mil kadar uzaklaştıktan sonra Temliha onlara &ldquo; kardeşlerim şu an d&uuml;nya malı elimizden gitti.ve bizim de onunla işimiz bitti. Atlarınızdan inin ve y&uuml;r&uuml;y&uuml;n. Belki Allah bu vesileyle yolumuzu a&ccedil;ık kılar ve bu durumdan bize bir &ccedil;ıkış yolu sağlar. &rdquo; dedi. Atlarından inip yedi fersah kadar y&uuml;r&uuml;d&uuml;ler. Y&uuml;r&uuml;meye alışık olmadıkları i&ccedil;in ayakları kanamaya başladı. Yolda bir &ccedil;obanla karşılaştılar. Ona sende su veya yoğurt bulunur mu diye sordular. &ldquo; Dilediğiniz bende mevcuttur &rdquo; dedi &ccedil;oban. &ldquo; Ancak ben sizde kralların simasını g&ouml;r&uuml;yorum ve sanırım bir şeyden ka&ccedil;maktasınız. Bana hikayenizi anlatın. &rdquo;. Dediler ki: &ldquo; Biz &ouml;yle bir dine girdik ki yalan s&ouml;ylemek bize helal değildir. Doğru s&ouml;ylemek bizi kurtaracak mı?&rdquo; . Dedi ki: &ldquo; Evet &rdquo;. Ona başlarından ge&ccedil;eni anlattılar. &Ccedil;oban biraz d&uuml;ş&uuml;nd&uuml;kten sonra &ldquo; kalbinizdeki ş&uuml;phe benim i&ccedil;ime de d&uuml;şm&uuml;şt&uuml;r. Beni koyunları sahiplerine g&ouml;t&uuml;r&uuml;nceye kadar bekleyin. Sonra size d&ouml;neceğim. &rdquo; dedi. D&ouml;nmesini beklediler. Geldiğinde yanında k&ouml;peği de vardı.&rdquo;</p>\n\n<p>\n	Yahudi ayağa kalkarak &ldquo; Ey Ali eğer ger&ccedil;ekten alimsen bana k&ouml;peğin hangi renkte olduğunu ve ismini s&ouml;yle. &rdquo; dedi.</p>\n\n<p>\n	Hz. Ali &ldquo; Ey yahudi kardeşim k&ouml;peğin &uuml;zerinde siyah benekler vardı. Adı da Kıtmir&rsquo;di. &rdquo;</p>\n\n<p>\n	&ldquo; K&ouml;peği g&ouml;rd&uuml;kleri zaman k&ouml;peğin kendilerini ele vermelerinden &ccedil;ekindiler. Taşlarla onu kovmağa &ccedil;alıştılar. K&ouml;pek ayakları &uuml;zerine oturdu, başını &ouml;n&uuml;ne eğdi. Fasih ve anlaşılır bir dille&nbsp; dedi ki: &ldquo; Allah&rsquo;tan başka ilah olmadığına şehadet ederken neden beni kovuyorsunuz. Bırakın sizi d&uuml;şmanlarınızdan koruyarak Allah&rsquo;a yaklaşayım. &rdquo; k&ouml;peği bıraktılar. &Ccedil;oban onları bir dağa &ccedil;ıkardı ve birlikte bir mağaraya gizlendiler.&rdquo;</p>\n\n<p>\n	Yahudi &ldquo; Ey Ali bu dağın ve mağaranın adı nedir? &rdquo; diye&nbsp; sordu.</p>\n\n<p>\n	Hz. Ali dedi ki: &ldquo; Ey yahudi kardeşim dağın adı Naacilus, mağaranın adı ise Vasid idi. Mağaranın avlusunda yemiş dolu ağa&ccedil;ları, ve fışkırıp akan 0kaynak suyu vardı. Su ve yemek ihtiya&ccedil;larını giderdiler. Karanlık batığındaysa mağaraya girip uyudular. K&ouml;pekse kapıda kaldı. Allah &ouml;l&uuml;m meleğine ruhlarını almasını emretti ve&nbsp; uyurken sık sık sağ ve sola &ccedil;evirmesi i&ccedil;in kişi başına iki melek g&ouml;revlendirdi.</p>\n\n<p>\n	Kral Dıkyanus bayramından geri d&ouml;nd&uuml;ğ&uuml;nde vezirlerini sordu. Durumu &ouml;ğrenince seksen bin askeriyle birlikte izlerini s&uuml;rmeğe başladı. Dağa vardılar ve mağarayı buldular. Kral mağaraya yaklaştı ve onların yerde uyuduklarını g&ouml;rd&uuml;. Yanındakilere &ldquo; İsteseydim onları cezalandırabilirdim fakat kendi nefislerine verdikleri cezanın yanında hafif kalır. Bana mimarları &ccedil;ağırın.&rdquo; der. Mimarları getirtir. Ve mağaranı ağzını &ccedil;amur ve taşlarla kapattırır. Daha sonra yanındakilere ş&ouml;yle dedi. &ldquo; onlara deyin ki eğer s&ouml;yledikleri ger&ccedil;ekse g&ouml;kteki tanrısı onları buradan &ccedil;ıkartsın. &rdquo;</p>\n\n<p>\n	Mağaradakiler &uuml;&ccedil;y&uuml;z dokuz yıl sonra Allah&rsquo;ın onlara ruh &uuml;flemesiyle g&uuml;neş doğarken uyandılar. Birbirlerine &ldquo; bu akşam y&uuml;ce Allah&rsquo;ı ibadette dalgınlığa d&uuml;şt&uuml;k. Haydi kaynağa gidelim. &rdquo; Bir baktılar ki kaynak suyu artık akmıyor ve ağa&ccedil;lar kurumuş. Birbirlerine bu &ccedil;ok garip kaynak nasıl bir gecede kurur ve ağa&ccedil;lar nasıl kurur. Allah onlara a&ccedil;lık hissini verdi. &ldquo; kim bize şehirden yemek getirecek &rdquo; dediler. Telmiha onlara dedi ki &ldquo; Kardeşlerim size benden başka kimse yemek getirmeyecek yalnız &ccedil;oban kardeşim bana elbiselerini ver ben de sana elbiselerimi vereyim. &rdquo;&nbsp; Telmiha &ccedil;obanın elbisesini giydi ve şehre indi. Fakat ge&ccedil;tiği yerleri bir t&uuml;rl&uuml; &ccedil;ıkaramıyordu. Şehrin giriş kapısına varıncaya kadar y&uuml;r&uuml;d&uuml;. Kapıya baktığında &uuml;zerinde&nbsp; Le ilehe illallah isa ruhallah (Allah&rsquo;tan başka ilah yoktur ve isa onun ruhudur.) diye yazıldığını g&ouml;rd&uuml;. Telmiha hayretler i&ccedil;inde kaldı. G&ouml;zlerini ovmaya başladı. Kendisini uykuda gibi hissetti. Kendine gelinceye kadar uzun s&uuml;re bekledi ve şehre girdi. İncili okuyan &ccedil;eşitli gruplarla karşılaştı. Hi&ccedil; tanımadığı insanlarla karşılaştı. Daha sonra pazara kadar ulaştı. Orda bir firincıyla karşılaştı. &ldquo; Bu şehrin adı nedir? &rdquo; diye sordu fırıncıya. Fırıncı &ldquo; Efsus &rdquo;dedi. &ldquo; Peki kralınızın adı nedir? &rdquo; diye sordu Temliha. Fırıncı &ldquo;Abdurrahman &rdquo; dedi. &ldquo; Eğer dediklerin doğruysa benim durumum &ccedil;ok şaşırtıcıdır. Bana bu dirhemlerle yemek ver&nbsp; &rdquo; dedi Temliha elindeki eski paraları uzatarak. Dirhemler ağır ve b&uuml;y&uuml;kt&uuml;. Fırıncı dirhemleri g&ouml;r&uuml;nce &ccedil;ok şaşırdı.&rdquo;</p>\n\n<p>\n	Yahudi &ldquo; Ey Ali eğer ger&ccedil;ekten alimsen bana her bir dirhemin ağırlığını s&ouml;yle. &rdquo;</p>\n\n<p>\n	Hz. Ali &ldquo; Ey yahudi kardeşim her bir dirhemin ağırlığı on &ccedil;eyrek(10,25) dirhem kadardı. ( Burada dirhem &ouml;l&ccedil;&uuml; birimi olarak kullanılmıştır. Her bir dirhem 3.12 gr. dır.&nbsp; &Ccedil;.N.)&rdquo;</p>\n\n<p>\n	Hz. Ali kaldığı yerden anlatmağa devam etti. &ldquo; Fırıncı ona sen hazine bulmuşsun ya bir kısmını bana verirsin ya da seni krala şikayet ederim. Temliha &ldquo; Ben hazine bulmadım. Bunlar &uuml;&ccedil; dirheme sattığım hurmaların karşılığıdır. &Uuml;&ccedil; g&uuml;n &ouml;nce buradan gittiğimde bu şehrin insanları Kral Dıkyanus&rsquo;a tapıyorlardı.&rdquo; dedi. &Ouml;fkelenen fırıncı &ldquo; bir hazine bulduğun halde bir kısmını bana vermeyi kabul etmiyorsun. Bu da yetmiyormuş gibi &uuml;&ccedil; y&uuml;z yıl &ouml;nce &ouml;len kendini tanrı sanan birini zikrederek benimle dalga ge&ccedil;iyorsun. &rdquo;dedi. Fazla g&uuml;r&uuml;lt&uuml; olunca etraflarında insanlar toplanmağa başladı. Fırıncı daha sonra Temliha&rsquo;yı krallarının yanına g&ouml;t&uuml;rd&uuml;. &Ccedil;evresindekilerde onunla birlikte gittiler. Akıllı ve adil bir kralları vardı. Kral durumu sorunca &ldquo; bu şahıs bir hazine buldu &rdquo;dediler. Kral Telmiha&rsquo;ya dedi ki: &ldquo; Telaşlanma &ccedil;&uuml;nk&uuml; peygamberimiz İsa ( A.S.) bulunan hazinelerden sadece beşte birini almamızı emretti. Bana bulduğun hazinenin beşte birini ver ve selametle git.&rdquo;&nbsp; Temliha &ldquo; Ben hazine falan bulmadım. Ayrıca ben bu şehirde yaşıyorum.&rdquo;dedi. Kral &ldquo;Sen bu şehirde mi yaşıyorsun?&rdquo;&nbsp; diye sordu. Telmiha &ldquo; Evet &rdquo;dedi. Kral &ldquo; bu şehirde kimi tanıyorsun? &rdquo;diye sordu. Telmiha ona yaklaşık bin kişinin adını saydı. Fakat kral ve yanındakiler bu şahıslardan kimseyi tanımadılar. Kral &ldquo; bu şahısları tanımıyorum ayrıca bu şahısların bizim zamanımızda olduğunu d0a sanmıyorum. Peki senin bu şehirde bir evin var mı? &rdquo; dedi. Temliha &ldquo; Evet istersen benimle birini g&ouml;nder evimi g&ouml;stereyim &rdquo; dedi. Kral birka&ccedil; kişiyi onunla birlikte yolladı.</p>\n\n<p>\n	Temliha onları şehrin en y&uuml;ksek evine g&ouml;t&uuml;rd&uuml;. &ldquo; bu benim evimdir &rdquo; dedi. Sonra kapıyı &ccedil;aldı. Kapıyı ihtiyarlıktan g&ouml;z kapaklarını zoraki a&ccedil;abilen yaşlı bir adam a&ccedil;tı. &ldquo; ne istiyorsunuz?&rdquo; diye sordu. Kralın el&ccedil;isi ona &ldquo; Bu şahıs evin kendisine ait olduğunu iddia ediyor &rdquo;dedi. İhtiyar adam &ouml;fkelendi ve telmiha&rsquo;ya y&ouml;nelerek &ldquo; Senin adın ne ? &rdquo; diye sordu. Telmiha &ldquo; Telmiha bin Falsin &rdquo;dedi. İhtiyar adam bir daha s&ouml;ylemesini istedi. O da bir daha tekrarladı. İhtiyar adam Temliha&rsquo;nın ayaklarına kapandı, ellerini &ouml;pmeğe başladı ve &ldquo; Kabe&rsquo;nin rabbi &uuml;zerine yemin ederim ki bu adam benim dedem. O kral Dıkyanus&rsquo;tan ka&ccedil;an ve yeri ve g&ouml;ğ&uuml; yaratan Allah&rsquo;a sığınan şahıslardan biriydi. &rdquo;dedi. Hz. İsa bize onlardan bahsetti ve &ldquo; Onlar yeniden dirilecek&nbsp; &rdquo;dedi. Durumu haber alan kral hemen yanlarına geldi. Temliha&rsquo;ya arkadaşlarının durumunu sordu. Temliha onların mağarada olduklarını s&ouml;yledi. Şehri iki h&uuml;k&uuml;mdar y&ouml;netiyordu. Biri m&uuml;sl&uuml;man diğer hiristiyandı. Kral ve Temliha atlarına bindiler yanlarındakiler de onlara katıldı. Mağaraya yaklaştıkları zaman Temliha onlara &ldquo; Ey insanlar arkadaşlarım at adımlarını, hayvan seslerini ve silah &ccedil;ınlamalarını duyup Dıkyanus&rsquo;un&nbsp; onları &ouml;ld&uuml;rmeğe geldiğini sanarak korkabilirler. Bu y&uuml;zden biraz bekleyin i&ccedil;eri girip onlara durumu anlatayım.&rdquo; dedi. Temliha i&ccedil;eri dostlarının yanına girdi. Arkadaşları onu g&ouml;r&uuml;nce seni Dıkyanus&rsquo;tan koruyan y&uuml;ce Allah&rsquo;a ş&uuml;k&uuml;rler olsun dediler. Temliha &ldquo; Bırakın Dıkyanus&rsquo;u ne kadar uyuduğumuzu biliyor musunuz? &rdquo; dedi. &ldquo; Bir veya iki g&uuml;n&nbsp; &rdquo;dediler. Telmiha &ldquo; Tam &uuml;&ccedil; y&uuml;z dokuz yıl uyudunuz. Dıkyanus &ouml;ld&uuml; ve &uuml;zerinden birka&ccedil; y&uuml;zyıl ge&ccedil;ti.&rdquo; dedi. &ldquo; Halk y&uuml;ce Allah&rsquo;a iman etti. Şu an sizin i&ccedil;in geldiler. &rdquo; ona dediler ki, &ldquo; Sen bizi t&uuml;m insanlara fitne yapmak mı istiyorsun? &rdquo; &ldquo; Peki ne yapmak istiyorsunuz&nbsp; &rdquo;diye sordu Temliha. &ldquo; Ellerimizi a&ccedil;ıp Allah&rsquo;a dua edelim&nbsp; &rdquo; dediler. &ldquo; Allahım bize bizim nefislerimizde g&ouml;sterdiğin mucizelerin hakkı i&ccedil;in ruhlarımızı bizi kimse g&ouml;rmeden al &rdquo; diye dua ettiler. Allah &ouml;l&uuml;m meleğine ruhlarını alması i&ccedil;in emir verdi ve mağaranın kapısını kapattı. Daha sonra iki kral yedi g&uuml;n boyunca dağın etrafında dolaşmalarına rağmen mağaraya giren ne bir kapı ne bir &ccedil;ıkıntı buldular. B&ouml;ylece Allah&rsquo;ın kudretini g&ouml;rd&uuml;ler. M&uuml;sl&uuml;man kral &ldquo;Benim dinim &uuml;zerine &ouml;ld&uuml;ler ve ben buraya bir mescid yaptıracağım&rdquo; dedi. Hirisitiyan kral &ldquo; onlar benim dinim &uuml;zerine &ouml;ld&uuml;ler ve ben buraya bir kilise yaptıracağım&nbsp; &rdquo;dedi. Bu y&uuml;zden iki kral arasında savaş başladı. M&uuml;sl&uuml;man hiristiyanı yenince mağara kapısına mescit inşa etti. &rdquo;</p>\n\n<p>\n	&ldquo; Bu ehli Kehfin hikayesidir. Allah i&ccedil;in s&ouml;yle bu s&ouml;ylediklerim tevratınıza uygun mu oldu? &rdquo; Yahudi. &ldquo; Ne bir eksik ne bir fazla s&ouml;yledin. Beni yahudi olarak &ccedil;ağırma şehadet ederim ki Allah&rsquo;tan başka ilah yoktur ve Muhammed O&rsquo;nun kulu ve el&ccedil;isidir ve sen de bu ummetin en alimisin. &rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kaynak&ccedil;a:</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ebu İshak Ahmet bin Muhammed es-Salebi (&Ouml;.427)&nbsp; &ldquo;Ar&acirc;is et-Tiyc&acirc;n&rdquo; S.232-239</p>\n\n<p>\n	El-Hilli &ldquo;Keşf&rsquo;&uuml;l Yakin S.431-446</p>\n\n<p>\n	El-Emini &ldquo;el-Gadir&rdquo; C.6, S.148-155</p>\n\n<p>\n	El-Hatip Şeyh Muhammed Rid&acirc; el-Hak&icirc;mi &ldquo;Sel&uuml;ni kable en Tefkud&ucirc;ni&rdquo;&nbsp; C.1, S.95-103 H.1416 Mektebet&rsquo;&uuml;s Sadr Tahran Bas.</p>\n\n<p>\n	es-Seyyid Murtada H&uuml;seyni &quot;Fedail&#39;&uuml;l Hamse min es-Sıhah es-Sitte&quot; C.2, S.290-300</p>\n\n<p>\n	Merkez el-Mustafa &ldquo;Selman&rsquo;&uuml;l Farisi&rdquo; S.272-274</p>\n\n<p>\n	El-Meclisi &ldquo;Bih&acirc;r&rsquo;&uuml;l Env&acirc;r&rdquo; C.14, S.411-419 &Ouml;zetlemiş.</p>\n\n<p>\n	Er-R&acirc;vendi &ldquo;Kısas el-Enbiya&rdquo; S.255-261 &Ouml;zet.</p>\n\n<p>\n	Nimetullah el-Cezairi &ldquo;Kısas el-Enbiya&rdquo; S.495-502 &Ouml;zet.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','İmam Ali’nin Yahudi Alimlere Cevabı','','publish','closed','open','','imam-alinin-yahudi-alimlere-cevabi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2778',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2779,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;e baktığımızda, Allah Te&acirc;l&acirc;&#39;nın insanları farklı boyutlarıyla değerlendirirken, bir boyutlarıyla da insanları se&ccedil;ilmişler ve se&ccedil;ilmemişler olarak iki farklı gruba ayırdığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Se&ccedil;ilmişler grubu, Allah Te&acirc;l&acirc;&#39;nın, kendilerini beğenip se&ccedil;miş olduğu ve d&uuml;nya ve ahirette bir takım g&ouml;z kamaştırıcı &uuml;st&uuml;nl&uuml;klerle donatıp, &ouml;zel yetki ve g&ouml;revler vermiş olduğu kimselerden oluşurken, se&ccedil;ilmemişler grubu, Allah Te&acirc;l&acirc;&#39;nın b&ouml;ylesi &uuml;st&uuml;n meziyetlere layık g&ouml;rmediği genel halk kitlesini oluşturmaktadır.</p>\n\n<p>\n	Bakınız Allah Te&acirc;l&acirc; Al-i İmran Suresi&#39;nın 34. ayetinde ş&ouml;yle buyuruyor: <strong>&quot;Allah, &Acirc;dem&#39;i, Nuh&#39;u, İbrahim ailesini, İmran ailesini birbirinin soyundan olarak &acirc;lemlere tercih etti. Allah işitendir, bilendir.&quot; </strong></p>\n\n<p>\n	Keza Y&uuml;ce Allah Meryem Suresinde Hz. Zekeriya, Hz. Yahya, Hz. Meryem, Hz. İsa, Hz. İbrahim, Hz. İsmail, Hz. İshak ve diğer bir ka&ccedil; se&ccedil;kin kulunu andıktan ve onlarla ilgili bir takım bilgiler verdikten sonra bu se&ccedil;kin kullarıyla ilgili genelleyici bir bilgi olarak ş&ouml;yle buyuruyor: <strong>&nbsp;&quot;İşte bunlar Allah&#39;ın kendilerine nimetler sunduğu peygamberler; &Acirc;dem&#39;in soyundan, Nuh ile beraber taşıdıklarımızdan; İbrahim ve İsmail&#39;in neslinden ve doğru yola erdirdiğimizden, se&ccedil;ip beğendiklerimizdendirler. Onlar Rahman&#39;ın ayetleri kendilerine okunduğu zaman ağlayarak secdeye kapanırlardı.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong>[1]</strong></a> </strong></p>\n\n<p>\n	Se&ccedil;kin kıldığı Hz. İbrahim (a.s)&#39;ın, ailesi ve ge&ccedil;miş &uuml;mmetlerden bazı diğer se&ccedil;ilmişler hakkında ise ş&ouml;yle buyurmuştur: &quot;<strong>Bu, kavmine karşı İbrahim&#39;e verdiğimiz h&uuml;ccetimizdir. Biz dilediğimizi derece&shy;lerle y&uuml;kseltiriz. Doğrusu Rabbin hikmet sahibidir, hakkıyla bilendir. Biz ona İshak&#39;ı ve Yakup&#39;u da armağan ettik, hepsini de doğru yola ilettik. Daha &ouml;nce Nuh&#39;u ve soyundan Davud&#39;u, S&uuml;leyman&#39;ı, Eyyub&#39;u, Yusuf&#39;u, Musa&#39;yı ve Harun&#39;u da doğru yola iletmiştik. Biz iyi davrananları işte b&ouml;yle m&uuml;k&acirc;fatlandırırız. Zekeriya&#39;yı, Yahya&#39;yı, İsa&#39;yı ve İlyas&#39;ı da (doğru yola iletmiştik), bunların hepsi de iyilerden idiler. İsmail&#39;i, Elyesa&#39;yı, Yunus&#39;u, Lut&#39;u da ki, bunların hepsini &acirc;lemlere &uuml;st&uuml;n kıldık. Bunların babalarından, soylarından, kardeşlerinden de bir kısmını se&ccedil;tik ve doğru yola ilettik. Bu, Allah&#39;ın hidayetidir, kullarından dilediğini ona iletir. Eğer onlar da Allah&#39;a şirk koşsalardı, yaptıkları amelleri elbette boşa giderdi. İşte bunlar kendilerine Kit&acirc;b, h&uuml;k&uuml;m ve peygamberlik verdiklerimiz kimselerdir. Eğer k&acirc;firler onları ink&acirc;r ederlerse, yerlerine onları ink&acirc;r etmeyecek bir kavim getiririz. İşte bunlar Allah&#39;ın doğru yola eriştirdikleridir, (Ey Resul&uuml;m! Sen de) onların yoluna uy, &quot;Sizden buna karşılık bir &uuml;cret istemem; bu, sadece herkes i&ccedil;in bir hatır&shy;latmadır.&quot; de. &quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Yine Hak Te&acirc;l&acirc; se&ccedil;kin kılmış olduğu Hz. İbrahim (a.s)&#39;ın ailesine &ouml;zg&uuml; olarak ş&ouml;yle buyurmuşlardır: &quot;<strong>Yoksa onlar, Allah&#39;ın l&uuml;tf&uuml;nden verdiği kimseleri mi kıskanıyorlar? Oysa İbrahim ailesine Kit&acirc;b ve hikmet verdik, onlara b&uuml;y&uuml;k h&uuml;k&uuml;mranlık bahşettik.&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yine aynı aile hakkında ş&ouml;yle buyurmuştur: <strong>&quot;Biz</strong> <strong>ona</strong> (<strong>İbrahim&#39;e) İshak&#39;ı ve Yakup&#39;u bahşettik. N&uuml;b&uuml;vveti ve Kitab&#39;ı onun soyundan gelenlere verdik. Onu d&uuml;nyada m&uuml;k&acirc;fatlandırdık; doğrusu o &acirc;hirette de iyilerden&shy;dir.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Keza ş&ouml;yle buyurmuştur: &quot;<strong>Biz, ona (İbrahim&#39;e) İshak&#39;ı ve fazladan bir bağış olarak Yakub&#39;u l&uuml;tfettik ve her birini salih insanlar yaptık. Ve onları, emrimiz uyarınca doğru yolu g&ouml;steren &ouml;nderler yaptık. Kendilerine, hayırlı işler yapmayı, namaz kılmayı, zek&acirc;t vermeyi vahyettik. Onlar daima bize ibadet eden kimselerdi.&quot;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &quot;<strong>O esnada İbrahim&#39;in eşi ayakta idi ve g&uuml;l&uuml;nce, &quot;Ona İshak&#39;ı, ardından Yakup&#39;u m&uuml;jdeledik.&quot; Dedi ki: &quot;Vay başıma gelenler! Ben bir kocakarı, kocam da bir ihtiyar iken, &ccedil;ocuk mu doğuracağım?&quot; Doğrusu bu şaşılacak bir şeydir.&quot; (Melekler) dediler ki: &quot;Ey ev halkı! Allah&#39;ın emrine mi şaşıyorsun? Allah&#39;ın rahmeti ve bereketleri sizin &uuml;zerinize inmiştir. Ş&uuml;phesiz O, &ouml;v&uuml;lmeye layıktır, y&uuml;celerin y&uuml;cesidir.&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu arada Kur&#39;an-ı Kerim&#39;e baktığımızda Allah Te&acirc;l&acirc; tarafından se&ccedil;ilerek &uuml;st&uuml;n meziyet ve &ouml;zel yetkinliklerle donatılmış olmak ayrıcalığının sadece peygamberler veya erkeklere &ouml;zg&uuml; bir &ouml;zellik olmadığını; aksine Hz. İmran ve İbrahim aile fertlerinde olduğu gibi bazı kadınların ve Hz. Musa&#39;ya hocalık yapan Hz. Hızır veya Hz. S&uuml;leyman&#39;ın isteği &uuml;zerine, bir g&ouml;z kırpma s&uuml;resi i&ccedil;erisinde Yemen kıralı Belkıs&#39;in tahtını Yemen&#39;den Filistin&#39;e getiren O Hazret&#39;in vasisi Asif bin Berhiya olayında g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi, bazı peygamber olmayan erkeklerin de b&ouml;ylesi bir se&ccedil;kinliğe liyakat kazandıklarını g&ouml;rmekteyiz. Dahası aslında peygamberlik gibi bazı y&uuml;ce makamlara nail olmanın kendisinin, bu se&ccedil;ilmişliğin bir sonucu olduğunu, peygamberler dışındaki se&ccedil;ilmişlerin ise iyiler, doğrular ve benzer unvanlarla ifade edildiklerini ve onların da kendilerine g&ouml;re bir takım &ouml;zel yetki ve y&uuml;k&uuml;ml&uuml;l&uuml;klerle g&ouml;revlendirildiklerini g&ouml;rmekteyiz.</p>\n\n<p>\n	Bakınız Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor: <strong>&quot;Kim Allah&#39;a ve peygambere itaat ederse, işte onlar Allah&#39;ın nimetine eriştir&shy;diği peygamberlerle, doğru olanlar, şahitler ve iyilerle beraberdirler. Onlar ne iyi arkadaştırlar!&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu ayet-i kerimede Y&uuml;ce Allah, peygamberlerin yanı sıra, doğru olanlar, şahitler ve iyiler diye nitelediği kimseleri de nimet ihsan ettiği se&ccedil;kin kulları olarak tanıtıyor ve normal halk kitlesinden de Allah ve Resul&uuml;ne itaat eden kişilerin bu se&ccedil;kin z&uuml;mreyle arkadaş olmaya hak kazandıklarını ve onlarla beraber olma şerefine erişebileceklerini beyan buyuruyor. O halde bu ayet-i kerimeden, Allah&#39;ın se&ccedil;kin kullarının sadece peygamberlerle sınırlı olmadığı ve onlara ilaveten; doğrular, şahitler ve iyiler olarak nitelenen kişilerin de Allah&#39;ın se&ccedil;kin kulları arasında yer aldığını anlamaktayız.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Yine ş&ouml;yle Y&uuml;ce Allah buyurmuştur:<strong> &quot;Bu arada ikisi katımızdan kendisine bir rahmet verdiğimiz ve kendisine ilim &ouml;ğrettiğimiz kullarımızdan birini buldular.</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>Musa ona: &quot;Sana &ouml;ğretileni bana hayra g&ouml;t&uuml;ren bir bilgi olarak &ouml;ğretmen i&ccedil;in peşinden gelebilir miyim?&quot; dedi. </strong></p>\n\n<p>\n	<strong>O: &quot;Sen doğrusu benim yaptıklarıma dayanamazsın, bilgice kavrayamadı&shy;ğın bir şeye nasıl dayanabilirsin?&quot; dedi.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Bu ayet-i kerimelerde de Y&uuml;ce Allah, Hz. Musa gibi bir Ulu&#39;l-Azm peygambere hocalık yapan kulundan bahsediyor ve dahası Hz. Musa&#39;nın, b&uuml;t&uuml;n azametine rağmen, onun taşıdığı ilim&rsquo;i taşıyabilecek kapasitede olmadığını vurguluyor. Bu da peygamberler dışında &ouml;zel g&ouml;revlerle g&ouml;revli kılınan se&ccedil;kin kulların var olduğunun diğer a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Yine Y&uuml;ce Allah ş&ouml;yle buyurmuştur:<strong> &quot;Kitaptan bir bilgiye sahip olan biri: &quot;G&ouml;z&uuml;n&uuml; a&ccedil;ıp kapamadan ben onu sana geti&shy;ririm&quot; dedi. S&uuml;leyman, tahtı yanına yerleşivermiş g&ouml;r&uuml;nce: &quot;Bu, ş&uuml;k&uuml;r m&uuml; edece&shy;ğim yoksa nank&ouml;rl&uuml;k m&uuml; edeceğim diye beni sınayan Rabbimin l&uuml;tf&uuml;ndendir. Ş&uuml;kreden ancak kendisi i&ccedil;in ş&uuml;kretmiş olur; fakat nank&ouml;rl&uuml;k eden bilsin ki Rabbim m&uuml;stağnidir, kerem sahibidir&quot; dedi.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a> </strong></p>\n\n<p>\n	Bu ayet-i kerime de peygamber olmadığı halde kendisine kitaptan bir ilim verilen bir kişinin neler yapabileceğini ve ne gibi &uuml;st&uuml;nl&uuml;klere sahip olabileceğini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermiştir.</p>\n\n<p>\n	Bu ve benzeri ayetlerden şu sonucu elde ediyoruz ki, Y&uuml;ce Allah&#39;ın se&ccedil;erek normal insanlardan &uuml;st&uuml;n kıldığı se&ccedil;kin kulları, sadece peygamberlerle sınırlı değildir; aksine peygamberler dışında da se&ccedil;kin kıldığı ve bir takım &uuml;st&uuml;n meziyet ve y&uuml;k&uuml;ml&uuml;kler verdiği başka se&ccedil;kin kulları da vardır.</p>\n\n<p>\n	Burada kendi kapasitemiz &ouml;l&ccedil;&uuml;s&uuml;nde Hz. Ali (a.s)&#39;ın y&uuml;ce şahsiyetini bu s&ouml;ylenenler ışığında ele alarak, Hz. Ali&#39;nin bu a&ccedil;ıdan hangi konumda yer aldığını anlamaya &ccedil;alışacağız.</p>\n\n<p>\n	&nbsp;A&ccedil;ıktır ki, bir kimsenin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı kullarından olup olmadığını anlamanın en kesin ve en sağlam yolu, ge&ccedil;miş se&ccedil;kin kullarda olduğu gibi, bizzat ilahi bildirimin kendisine başvurmaktır. Başka bir tabirle de bizzat ilahi vahiyden gelen bilgidir. Eğer y&uuml;ce Allah, indirdiği vahiyle bir kulunu se&ccedil;kin kullarından olduğunu bildirirse, buna kimsenin bir itirazı olamaz, olsa da bu, ilahi vahyi reddetmek anlamında olur ki, Y&uuml;ce Allah bizleri b&ouml;ylesi bir hatadan korusun.</p>\n\n<p>\n	İkinci yol ise, s&ouml;z konusu kişinin, Allah Teala&#39;nin Kur&#39;an-ı Kerimde kullarımdan bir kul olarak vasıflandırdığı, Hz. Musa&#39;ya hocalık yapan zat ve bir g&ouml;z a&ccedil;ıp kapama s&uuml;resinde Yemen kıralı Belkis&#39;in tahtını Yemen&#39;den Filistin&#39;e getirdiğini bildirdiği, Hz. S&uuml;leyman&#39;ın vasisi Asif bin Berhiya&#39;nın yaptığı gibi, ancak se&ccedil;ilmiş kişilerin g&ouml;sterebileceği kanıt ve belgeleri ortaya koymasıdır.</p>\n\n<p>\n	Bu y&ouml;ntemde ise kişi, bizzat kendi yaşam tarzı ve ortaya koyduğu mucize veya keramet olarak adlandırabileceğimiz kanıtlarla kendisinin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından birisi olduğunu ortaya koymaktadır.</p>\n\n<p>\n	O halde Hz. İmam Ali (a.s)&#39;ın da bu iki kategoriden hangisinde yer aldığını anlamamız i&ccedil;in, tek &ccedil;are, o hazretin y&uuml;ce şahsiyetini bu iki y&ouml;ntem a&ccedil;ısından değerlendirmeye almamızdır.</p>\n\n<p>\n	Bu iki y&ouml;ntemden birincisi, ilahi vahiyin o hazreti nasıl tanıttığı; ikincisi ise, bizzat o hazretin yaşam tarzıyla ortaya koyduğu şahsiyetini g&ouml;steren kanıtlardır.</p>\n\n<p>\n	Dolayısıyla biz bu kısa makalede, Hz. Ali&#39;nin y&uuml;ce şahsiyetini, &ouml;nce ilahi vahiy a&ccedil;ısından, daha sonra da bizzat kendi yaşamı ve ortaya koyduğu kanıtlar a&ccedil;ısından kısaca g&ouml;zden ge&ccedil;irmeye &ccedil;alışacağız.</p>\n\n<h2>\n	Kur&#39;an ve S&uuml;nnet A&ccedil;ısından Hz. Ali (a.s)&#39;ın Y&uuml;ce Şahsiyeti:</h2>\n\n<p>\n	Kuşkusuz, ilahi vahiy olarak Kur&#39;an-ı Kerim&#39;in a&ccedil;ıklamaları ve keza Allah Resul&uuml;&#39;nden elimize ulaşan S&uuml;nnet&#39;in Hz. Ali (a.s) hakkındaki a&ccedil;ıklamaları, o hazretin şahsiyetini ve Allah katındaki makam ve mevkisini anlamak a&ccedil;ısından başvurulacak en sağlam ve en kesin mercidir. &Ccedil;&uuml;nk&uuml; kişinin Allah katındaki makam ve mevkisi, gaybe y&ouml;nelik bir konudur. Gaybe dair konularda ise ilahi vahiy en kesin ve en sağlam kaynaktır.</p>\n\n<p>\n	Bu y&uuml;zden de bu makalede &ouml;ncelikle ilahi vahyin Hz. Ali (a.s)&#39;ı nasıl tanıttığını ele alıyor ve ilahi vahyin yeg&acirc;ne tezahuri olan Kur&#39;an ve S&uuml;nnet&#39;in o hazretle ilgili a&ccedil;ıklamalarını, ana başlıklarıyla g&ouml;zden ge&ccedil;irmek istiyoruz.</p>\n\n<p>\n	Ancak her şeyden &ouml;nce şunu vurgulamalıyız ki, bu a&ccedil;ıdan o hazretin y&uuml;ce şahsiyetini kapsamlı bir şekilde değerlendirmek, ciltlerce kitap yazmayı gerektirmektedir. Oysa bizim bu yazıdaki hedefimiz, sadece kısa bir makale yazmaktır.</p>\n\n<p>\n	Dolayısıyla burada sadece bazı &ouml;nemli başlıklara işaret etmekle yetiniyor ve konu hakkında daha geniş bilgi edinmek isteyen kardeşlerimize, o hazret hakkında yazılmış olan geniş eserlere m&uuml;racaat etmelerini tavsiye ediyoruz.</p>\n\n<p>\n	İlahi vahyin temelini ise Kur&#39;an-ı Kerim oluşturduğundan dolayı, &ouml;nce Kur&#39;an-ı Kerim&#39;in o hazretle ilgili a&ccedil;ıklamalarına kısaca bir g&ouml;z atıyoruz.&nbsp;&nbsp; &nbsp;&nbsp;</p>\n\n<h3>\n	<em>Kur&#39;an A&ccedil;ısından Hz. Ali (a.s)&#39;ın Y&uuml;ce Şahsiyeti:</em></h3>\n\n<p>\n	&nbsp;Hz. Ali (a.s)&#39;ın y&uuml;ce şahsiyeti, Allah katındaki &uuml;st&uuml;n meziyeti ve se&ccedil;kinliği, Kur&#39;an-i Kerim&#39;in onlarca ayetinde a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Ehlis&uuml;nnetin &ouml;nde gelen b&uuml;y&uuml;k &acirc;limlerinden H&acirc;kim Heskani Şevahid&uuml;&#39;t-Tenzil adlı eserinde ve ayrıca İbn-i Meğazili &quot;El-Menakib&quot; adli kitabında İbn-i Abbas&#39;tan naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduklarını rivayet etmişlerdir: &nbsp;<em>&quot;Kur&#39;an d&ouml;rt b&ouml;l&uuml;mden oluşmaktadır. Bir b&ouml;l&uuml;m&uuml; biz Ehlibeyte &ouml;zg&uuml;d&uuml;r. Bir b&ouml;l&uuml;m&uuml; bizim d&uuml;şmanlarımızdan s&ouml;z eder, bir b&ouml;l&uuml;m&uuml; helal ve haramdan, bir b&ouml;l&uuml;m&uuml; de farzlar ve h&uuml;k&uuml;mleri a&ccedil;ıklar. Allah, Kur&#39;an&#39;ın en y&uuml;ce ayetlerini ise Ali hakkında indirmiştir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yine H&acirc;kim Heskani, Selebi ve İbn-i Meğazili, Yezid Rumani&#39;den ş&ouml;yle revayet etmişlerdir: &quot;Kur&#39;an&#39;da Ali&#39;nin &ouml;vg&uuml;s&uuml;nde inen ayetler, hi&ccedil;bir kimsenin hakkında inmemiştir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Abdurrahman bin Ya&rsquo;la ise ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;da Ali hakkında inen seksen ayet vardır ki bu &uuml;mmetten hi&ccedil;bir kimse bu ayetlerde onunla ortak olamamıştır.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Mucahid ise, Kur&#39;an&#39;da sırf Hz. Ali hakkında inip de bu &uuml;mmetten hi&ccedil;bir kimsenin paylaşmadığı ayetlerin sayısının, yetmiş ayet olduğunu belirtmiştir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Yine İbn-i Abbas ş&ouml;yle demiştir: &quot;Allah Kur&#39;an&#39;da Hz. Ali&#39;yi &ouml;ven &uuml;&ccedil; y&uuml;z ayetten fazla, ayet indirmiştir.&quot;</p>\n\n<p>\n	Yine İbn-i Abbas demiştir ki: &quot;Kur&#39;an&#39;da &quot;ey m&uuml;minler&quot; hitabıyla inen hi&ccedil;bir ayet yoktur ki, Ali onların en &uuml;st&uuml;n&uuml; ve efendisi olmasın.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> &nbsp;&quot;&Ouml;te yandan Allah ashabı defalarca Kur&#39;an&#39;da kınarken Ali hakkında hayırdan başka bir şey indirmemiştir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, b&uuml;t&uuml;n bunlar o hazretin Allah katındaki &uuml;st&uuml;n konumu ve se&ccedil;kinliğini ortaya koymaktadır. Maalesef bu kısa makalede bizim b&uuml;t&uuml;n bu ayetlere yer vermemiz imk&acirc;nsızdır. Dolayısıyla biz burada teberr&uuml;k niyetiyle, o hazretin y&uuml;ce şahsiyet ve se&ccedil;kinliğini beyan eden bu y&uuml;zlerce Kur&#39;an ayetinden sadece &uuml;&ccedil;&uuml;ne işaret etmekle yetiniyoruz.</p>\n\n<h4>\n	1-Velayet Ayeti</h4>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor: <strong>&quot;Sizin veliniz ancak Allah&#39;tır, Resul&uuml;&#39;d&uuml;r ve namaz kılan ve r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minlerdir. Kim, Allah&#39;ı, peygamberini ve inananları veli kabul ederse, (bilsin ki), ş&uuml;phesiz &uuml;st&uuml;n gelecek olanlar, Allah&#39;ın tarafını tutanlardır&quot;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, &quot;Velayet Ayeti&quot; olarak bilinen bu ayet-i kerimede Hak Te&acirc;l&acirc;, &quot;namaz kıldıkları esnada r&uuml;k&ucirc; halindeyken zek&acirc;t veren m&uuml;minler&quot; vasfıyla tanımladığı kişileri, &uuml;mmetin diğer fertlerinden ayırmış, onların se&ccedil;kinliklerine ve &uuml;st&uuml;nl&uuml;klerine parmak basmış ve onların, Hak Te&acirc;l&acirc;&#39;nın kendisi ve Resul&uuml; gibi, diğer m&uuml;minler &uuml;zerinde velayet hakkına sahip olduklarını a&ccedil;ık&ccedil;a ifade etmiştir.</p>\n\n<p>\n	Bu ayet-i kerimede ge&ccedil;en &ldquo;namaz esnasında r&uuml;k&ucirc; halindeyken zek&acirc;t veren m&uuml;minler&rdquo; tabiri her ne kadar genel ve &ccedil;oğul bir tabir olsa da, bu tanımından Hz. Ali (a.s)ın kastedildiği, Ehlibeyt Mektebi &acirc;limlerince bilittifak kabul edilirken, Ehlis&uuml;nnet Ekolu&#39;nun bir&ccedil;ok b&uuml;y&uuml;k &acirc;lim ve m&uuml;fessirleri tarafından da itiraf edilip teyit edilmiştir.</p>\n\n<p>\n	Zira bu ayetin n&uuml;zul sebebi Hz. Ali (a.s)&#39;ın namaz kıldığı esnada r&uuml;k&ucirc; halindeyken parmağındaki y&uuml;z&uuml;ğ&uuml; fakire vermesi hadisesi olduğu, Ehl-i Beyt kanalıyla elimize ulaşan rivayetlerde m&uuml;tevatir olarak yer alırken, Ehl-i S&uuml;nnet kaynakları a&ccedil;ısından da, bu konu, hemen-hemen b&uuml;t&uuml;n tefsir ve hadis kaynaklarında kuşkuya mahal koymayacak şekilde nakledilmiştir.</p>\n\n<p>\n	&Ouml;rneğin, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen fakih ve tefsir yazarlarından olan Ebu İshak Ahmet bin Muhammed bin İbrahim En-Nisaburi Es-Salebi &quot;El-Kebir&quot; adlı tefsirinde mezk&ucirc;r ayetin n&uuml;zul sebebi olarak, Ebuzer&#39;den ş&ouml;yle bir rivayet nakletmiştir:</p>\n\n<p>\n	Ebuzer ş&ouml;yle dedi: &quot;Ben şu iki kulağımla işittim, aksi takdirde her ikisi de sağır olsun ve şu iki g&ouml;zlerimle g&ouml;rd&uuml;m, aksi takdirde her ikisi de k&ouml;r olsun ki, Hz. Resulullah ş&ouml;yle buyurdular: <em>&quot;Ali, insanların &ouml;nderidir, Ali k&acirc;firleri katledendir, ona yardım edene yardım edilir, onu yalnız bırakan ise yalnız bırakılır.&quot; </em></p>\n\n<p>\n	Daha sonra ise Ebuzer ş&ouml;yle devam etti: &quot;Şunu Bilmelisiniz ki, bir g&uuml;n Hz. Resulullah ile birlikte namaz kıldığım sırada bir dilenci camide insanlara el a&ccedil;tı ancak hi&ccedil; kimse ona bir şey vermedi. Bu sırada Ali r&uuml;k&ucirc; halindeydi. Elinin k&uuml;&ccedil;&uuml;k parmağını ona doğru uzattı. Ali, o parmağına y&uuml;z&uuml;k takardı. Dilenci gelip y&uuml;z&uuml;ğ&uuml; Ali&rsquo;nin parmağından &ccedil;ıkarıp aldı.</p>\n\n<p>\n	Bu esnada, Hz. Resulullah yakararak Allah&#39;a ş&ouml;yle dua ettiler: <em>&quot;Allahım kardeşim Musa sana dua etti ve: <strong>&quot;Rabbim! G&ouml;nl&uuml;m&uuml; a&ccedil;. İşimi kolaylaştır. Dilimdeki d&uuml;ğ&uuml;m&uuml; &ccedil;&ouml;z ki, s&ouml;z&uuml;m&uuml; anlasınlar. Ailemden bana bir yardımcı ver. Kardeşim Harun&#39;u. Onunla kuvvetimi artır. Onu işime ortak et ki, seni &ccedil;ok&ccedil;a tespih edelim, &ccedil;ok&ccedil;a analım. Ş&uuml;phesiz sen bizi g&ouml;rensin&quot;</strong> dedi.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong>[17]</strong></a> Sen de ona: <strong>&quot;Senin isteklerin sana verildi, Ey Musa!&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong>[18]</strong></a> diye vahyettin. </em></p>\n\n<p>\n	<em>Allah&#39;ım! Ben de senin kulun ve peygamberinim. Benim de g&ouml;nl&uuml;m&uuml; a&ccedil;, işimde kolaylık sağla, ailemden Ali&#39;yi bana yardımcı kıl, onunla kuvvetimi artır.&quot; </em></p>\n\n<p>\n	Ebuzer ş&ouml;yle diyor: &quot;Andolsun Allah&#39;a hen&uuml;z Hz. Resulullah&#39;ın duası tamamlanmadan, Cebrail; <strong>&quot;Sizin veliniz ancak Allah&#39;tır, Resul&uuml;&#39;d&uuml;r ve namaz kılan ve r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minlerdir. Kim Allah&#39;ı, peygamberini ve inananları veli kabul ederse, (bilsin ki), ş&uuml;phesiz &uuml;st&uuml;n gelecek olanlar Allah&#39;ın tarafını tutanlardır&quot;</strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> ayetini indirdi.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu rivayet, Ehl-i S&uuml;nnet kardeşlerimizin kaynaklarında ayetin n&uuml;zul sebebi olarak nakledilen rivayetlerden sadece bir &ouml;rnektir. Bu konuda İbn-i Selam ve İbn-i Abbas&#39;tan da nakledilen benzer i&ccedil;erikli hadisler yine Ehl-i S&uuml;nnet kardeşlerimizin kendi kaynaklarında yer almıştır.</p>\n\n<p>\n	Yukarıda da işaret ettiğimiz &uuml;zere, bu ayetin Hz. Ali (a.s) hakkında nazil olduğu, Ehl-i S&uuml;nnet kardeşlerimizin b&uuml;y&uuml;k &acirc;limleri tarafından kaleme alınan hadis ve tefsir kitaplarında &ccedil;eşitli kanallardan rivayet edilmiştir. Burada bu hadislerin yer aldığı kaynakların tamamına yer vermemiz imk&acirc;nsızdır. İsteyenler dipnot olarak vereceğimiz adreslere m&uuml;racaat edebilirler.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu ayet-i kerime, <strong>(sizin veliniz ancak&hellip;)</strong> tabiriyle bizzat m&uuml;minlere hitap ederken, Hz. Ali (a.s)&#39;ın namaz esnasında r&uuml;k&ucirc; halinde iken zek&acirc;t verme eylemine işaret ederek, o hazretin, m&uuml;minler &uuml;zerinde Allah ve Resul&uuml;n&uuml;n sahip olduğu velayetin aynısına sahip olduğunu a&ccedil;ık&ccedil;a ifade etmiştir.</p>\n\n<p>\n	Bu arada bu ayet-i kerimede <strong>&quot;r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minler &quot;</strong> teriminin &ccedil;oğul olarak kullanılmış olması, bu ayette Hz. Ali&#39;nin kastedilmiş olması y&ouml;n&uuml;nde herhangi bir engel teşkil etmez.</p>\n\n<p>\n	Zira Arap dilinde tekil kastedildiği halde, saygı ve tazim amacıyla &ccedil;oğul lafzının kullanılması, en doğal konuşma &uuml;sluplarından biridir. Kur&#39;an-ı Kerim&rsquo;de bunun bir&ccedil;ok &ouml;rneği mevcuttur. Aslına bakılırsa &ccedil;oğul lafzının kullanılmasını gerektiren bir durum s&ouml;z konusu olduğunda, kastedilen kimse tekil bile olsa, Arap dili kuralları gereğince &ccedil;oğul yerine tekil lafzını kullanmak yanlıştır.</p>\n\n<p>\n	Buna bir &ouml;rnek olarak, aşağıdaki ayeti g&ouml;sterebiliriz; &quot;Onlar ki; insanlar kendilerine: &quot;Toplum size karşı toplanmış, onlardan korkun&quot; dediler de bu, onların imanını artırdı ve: &quot;Allah bize yeter. O ne g&uuml;&shy;zel vekil&#39;dir&quot; dediler&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> B&uuml;t&uuml;n tefsircilerin ortak g&ouml;r&uuml;ş&uuml;, bu ayette haber getiren kişiler olarak anılan kişinin aslında Naim bin Mesut El-eşcei adında yalnızca bir kişiden ibaret olduğu y&ouml;n&uuml;ndedir.</p>\n\n<p>\n	A&ccedil;ıktır ki, bu olay, o anılan kişinin s&ouml;z&uuml;n&uuml; dinlemeyerek Hz. Resulullah&#39;ı yalnız bırakmayan kişileri y&uuml;celtmek ve onları &ouml;vmek maksadıyla ger&ccedil;ekleşmiştir. Zira eğer ayette, &ldquo;tek bir kişi b&ouml;yle bir haber getirdi de, onlar onu dinlemediler&rdquo;, denmiş olsaydı, bu, ger&ccedil;ekleşen bu olayın, y&uuml;ksek &ouml;vg&uuml;ye layık bir iş olduğunu g&ouml;stermezdi. O halde, gerektiği yerde tekil bile kastedilmiş olsa, &ccedil;oğul lafız kullanmak daha uygundur.</p>\n\n<p>\n	S&ouml;z konusu ayette de durum aynıdır. Zira &ccedil;oğul lafzının kullanılmış olması, her şeyden &ouml;nce Hz. Ali i&ccedil;in bir &ccedil;eşit y&uuml;celtmek ve saygı anlamını ifade etmektedir. Zaten Hz. Ali (a.s) da b&uuml;t&uuml;n yaşamıyla tazime layık kimselerin başında gelmektedir.</p>\n\n<p>\n	Ayrıca m&uuml;nafıkların Hz. Ali&#39;ye karşı taşıdıkları d&uuml;şmanlık ve kıskan&ccedil;lılık, hi&ccedil; kimse tarafından ink&acirc;r edilemeyecek kadar b&uuml;y&uuml;k ve a&ccedil;ıktır. Durum b&ouml;yleyken, Hz. Ali&#39;nin velayetinin, hi&ccedil;bir farklı yoruma yer bırakmayacak şekilde a&ccedil;ık&ccedil;a bizzat Kur&#39;an-ı Kerim&#39;de yer alması, onların bu d&uuml;şmanlık ve kıskan&ccedil;lılıklarını daha da k&ouml;r&uuml;kleyebilir, İslam&#39;a karşı yıkım hareketlerini daha da artırabilir ve hatta bir&ccedil;oklarının İslam dinini a&ccedil;ık&ccedil;a reddetmelerine bile yol a&ccedil;abilirdi. Bu ise İslam dininin &ouml;nemli bir g&uuml;&ccedil; kaybına uğraması anlamına gelirdi.</p>\n\n<p>\n	Oysa ilahi hikmet, Allah Resul&uuml;ne, İslam dinini tebliğ etmek konusunda, insanlara ağır gelebilecek konularda incelik yolunu se&ccedil;mesini &ouml;ğ&uuml;tl&uuml;yor ve elinden geldiği kadar insanların &uuml;rkerek dağılmalarına yol a&ccedil;acak tavırlardan sakınmasını &ouml;neriyordu. Bu y&uuml;zden de Allah Resul&uuml;n&uuml;n, bir&ccedil;ok ilahi h&uuml;km&uuml; tebliğ ederken yumuşaklık yolunu se&ccedil;tiğini ve bir&ccedil;ok h&uuml;km&uuml; aşamalı olarak a&ccedil;ıkladığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Allah Resul&uuml; insanlara ağır gelen konularda hep aynı y&ouml;ntemi se&ccedil;miştir. Bu ayette de durum aynıdır, bir&ccedil;oklarına ağır gelen bir konu olan Hz. Ali&#39;nin velayeti konusunda da aşamalı olarak ve insanlara ağır gelmeyecek tabirlerle anlatılma y&ouml;ntemi benimsenmiştir.</p>\n\n<p>\n	Ayrıca bu ayetin Hz. Ali (a.s) hakkında nazil olduğunu vurgulayan Ehlis&uuml;nnetin &ouml;nde gelmen bazı &acirc;limleri, ayette &ccedil;oğul lafzının se&ccedil;ilmesinin hikmeti olarak başka sebeplere de işaret etmişlerdir. &Ouml;rneğin Ehl-i S&uuml;nnet kardeşlerimizin &ouml;nde gelen &acirc;limlerinden olan Zemahşeri bu hususta başka bir konuya değinmiştir. Burada Zamahşeri&rsquo;nin bu tespitini aynen aktarıyoruz.</p>\n\n<p>\n	Zemahşeri ş&ouml;yle yazıyor: &quot;Eğer; &quot;Bu ayetin Ali (a.s) hakkında olduğu nasıl doğru olabilir? Oysa onda kullanılan lafız &ccedil;oğul lafzıdır?&quot; denilirse, derim ki: &quot;Ayetin n&uuml;zul sebebi bir kişi olabilir. Ancak diğer insanları da bu kişinin yapmış olduğu işin benzerini yapmaya teşvik ederek onun vardığı sevaba ulaşmalarını sağlamak, m&uuml;minlerin ihsan ve iyilik yapmaya bu derece d&uuml;şk&uuml;n olmaları gerektiğini bildirmek ve fakirlerin durumuyla ilgilenmek gerektiğinde ise namazda olsalar bile, namazın bitimini beklememeleri gerektiğini vurgulamak amacıyla bu ayette &ccedil;oğul lafzı kullanılmıştır.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ancak ne var ki, Zemehşeri&#39;nin a&ccedil;ıklamış olduğu bu sebepler yerinde olsa bile ve ayette &ccedil;oğul lafzının se&ccedil;ilmesinde bu h&uuml;kmetlerin varlığı da etkin olsa bile, bu ihtimallerin var olması, Hz. Ali (a.s)&#39;ın velayetinin bu ayetin inmesiyle bizzat Hak Te&acirc;l&acirc; tarafından onaylanmış olduğu ger&ccedil;eğine bir zarar getiremez. Zira diğer m&uuml;minler, bu ayette vurgulanmış olan, Hz. Ali&#39;nin yapmış olduğu işin aynısını yapsalar dahi, bu, o işin Allah katında aynı oranda kabul g&ouml;rd&uuml;ğ&uuml; anlamına gelmez. Aksine o işin kabul g&ouml;r&uuml;p g&ouml;rmediği ve aynı sonucu doğurup doğurmadığı, yeni bir vahiy gelmedik&ccedil;e kimse tarafından bilinemez ve iddia edilemez. &Ccedil;&uuml;nk&uuml; &ouml;nemli olan, bir işin yapılmış olması değildir, &ouml;nemli olan, yapılmış olan bir işin Hak Te&acirc;l&acirc; katında kabul g&ouml;rmesidir. Elimizde Hz. Ali dışında başka bir kimse hakkında inen b&ouml;yle bir vahiy de olmadığına g&ouml;re, bu ayet-i kerime, Hz. Ali (a.s)&#39;ın diğer m&uuml;minlere y&ouml;nelik se&ccedil;ilmişlerden olduğunu ve onların &uuml;zerinde Allah Resul&uuml;n&uuml;n sahip olduğu velayetin aynısına sahip olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Y&uuml;ce Allah bizi o hazretin velayetini kabul edenlerden kılsın. &Acirc;min ya Rebbe&#39;l-&Acirc;lemin!</p>\n\n<h4>\n	2- M&uuml;bahele Ayeti<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></h4>\n\n<p>\n	Hz. Ali (a.s)&#39;ın y&uuml;ce şahsiyetini ve Allah katındaki se&ccedil;ilmişliğini ortaya koyan ayetlerden bir diğeri de &ldquo;M&uuml;bahele ayeti&rdquo; olarak bilinen Al-i İmran Suresi&#39;nin 61. ayeti kerimesidir. Bu ayeti kerimede Allah Te&acirc;l&acirc;, Resul&uuml;&#39;ne hitaben ş&ouml;yle buyuruyor: <strong>&quot;Sana gelen bilgiden sonra, kim seninle bu hususta tartışacak olursa, ona de ki: Gelin, &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra da Allah&#39;ın l&acirc;netini yalancıların &uuml;zerine kılalım.&quot;</strong></p>\n\n<p>\n	Bilindiği &uuml;zere Allah Te&acirc;l&acirc; bu ayet-i kerimeyi Peygamberle getirmiş olduğu din &uuml;zerine tartışmaya gelen Necran Hıristiyan temsilcilerinin Allah Resul&uuml;&#39;n&uuml;n sunduğu burhan ve delillere rağmen inat s&uuml;rd&uuml;rmeleri &uuml;zerine indirmiş ve hakkın ortaya &ccedil;ıkması i&ccedil;in son &ccedil;are olarak onlarla lanetleşerek, Allah Te&acirc;l&acirc;&#39;nın lanet ve azabının yalancının &uuml;zerine inmesini istemesini emretmiştir. Allah Resul&uuml; de Allah Te&acirc;l&acirc;&#39;nın bu emrini yerine getirmek &uuml;zere sadece kendi abası altına alarak <em>&quot;Allah&#39;ım benim ehlibeytim bunlardır&quot; </em>diye &uuml;mmetine tanıttığı, kendi ehlibeytiyle birlikte lanetleşmeye &ccedil;ıkmış, ama Hıristiyanlar g&ouml;rd&uuml;kleri o nurlu &ccedil;ehreler karşısında lanetleşmeyi g&ouml;ze alamamış ve Allah Resul&uuml;&#39;yle bir şekilde anlaşma yoluna giderek kendilerini kurtarmaya &ccedil;alışmışlardır.</p>\n\n<p>\n	B&ouml;ylece Allah Resul&uuml;n&uuml;n Allah Te&acirc;l&acirc;&#39;n&rsquo;ın emrini yerine getirirken sergilemiş olduğu bu tavrı, başta Hz. Ali olmak &uuml;zere &ldquo;Al-i Aba&rdquo; olarak bilinen bu zatların Allah Te&acirc;l&acirc; katında se&ccedil;kin bir konumda oldukları ger&ccedil;eğini bir defa daha tescillemiştir. Hi&ccedil; kuşkusuz Allah Resul&uuml;&#39;n&uuml;n ayette emredilen g&ouml;revi yerine getirirken, İslam ailesinin &ccedil;ocukları olarak sadece, Hz. İmam Hasan ve İmam H&uuml;seyin&#39;i, bu &uuml;mmetin kadınları olarak ise sadece Hz. Fatıma&#39;yı ve bu ailenin b&uuml;y&uuml;kleri olarak da sadece kendisi ve İmam Ali&#39;yi &ouml;ne &ccedil;ıkarması, bu şahsiyetlerin de Allah Resul&uuml; gibi, se&ccedil;ilmiş şahsiyetlerden olduklarını ve İslam dinini temsil etme makamına sahip olan yeg&acirc;ne şahsiyetler olduklarını a&ccedil;ık&ccedil;a İslam &uuml;mmetine g&ouml;stermiştir. Allah Resul&uuml;, bu hadisede sergilediği a&ccedil;ık tavrıyla, m&uuml;hterem eşleri de d&acirc;hil olmak &uuml;zere hi&ccedil;bir m&uuml;minin bu anlamda se&ccedil;kinlik ve y&uuml;ce yetkiye sahip olmadığını, her hangi bir kuşkuya yer bırakmayacak şekilde ortaya koymuştur. &Ouml;zellikle de Hz. Ali (a.s)&#39;ı ayette ge&ccedil;en <strong>&quot;enfusena&quot;</strong> (canlarımız) tabirine d&acirc;hil ederek, o hazretin makamının kendi makamı kadar &uuml;st&uuml;n olduğunu g&ouml;zler &ouml;n&uuml;ne sermiştir.</p>\n\n<p>\n	Evet, bu ayet-i kerime, Allah Resul&uuml;&#39;n&uuml;n Ehlibeyti&#39;nin, Allah Resul&uuml; gibi Allah katında se&ccedil;ilmişlerden olduklarını, &ccedil;ok &ouml;zel bir konuma sahip olduklarını ve yalnızca onların Allah Resul&uuml; gibi, İslam dinini temsil etme yetkisine sahip olduklarını a&ccedil;ık&ccedil;a ortaya koymuştur.</p>\n\n<p>\n	Nitekim Allah Resul&uuml; de &quot;Ni&ccedil;in yalnızca bu birka&ccedil; kişiyle lanetleşmeye &ccedil;ıktın?&quot; sorusuna cevaben: &quot;<em>Eğer Allah Te&acirc;l&acirc; yery&uuml;z&uuml;nde Ali, Fatıma, Hasan ve H&uuml;seyin&#39;den daha y&uuml;ce ve saygın kullar olduğunu bilseydi, mutlaka onlarla m&uuml;bahaleye &ccedil;ıkmamı emrederdi, Ancak Y&uuml;ce Allah bu kişilerle m&uuml;bahaleye &ccedil;ıkmamı emretmiştir. Bunlar yaratılanların en &uuml;st&uuml;n&uuml;d&uuml;rler ve ben bunlarla Hıristiyanlara &uuml;st&uuml;nl&uuml;k sağladım&quot;</em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> cevabını vererek, bu y&uuml;ce zatların Allah Te&acirc;l&acirc;&#39;nın yery&uuml;z&uuml;nde beğenip se&ccedil;miş olduğu yeg&acirc;ne zatlar olduklarını g&ouml;zler &ouml;n&uuml;ne sermiştir.</p>\n\n<p>\n	Kısaca, Allah Resul&uuml;&#39;n&uuml;n kendisiyle birlikte yalnızca bu d&ouml;rt şahsiyeti m&uuml;bahele (lanetleşme) i&ccedil;in g&ouml;t&uuml;rmesi, İslam &uuml;mmeti i&ccedil;erisinde yalnızca bu kişilerin se&ccedil;ilmişlerden olduklarını, İslam dinini temsil etme ve İslam dinine &ouml;nderlik etme makamına sahip olduklarını ortaya koyarken, Allah Resul&uuml;&#39;n&uuml;n bu anlamdaki ailesinin de yalnızca o zatlardan ibaret olduğunu ve Hz. Ali&#39;nin ise, Allah Resul&uuml;&#39;n&uuml;n kendisi konumunda olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermiştir. Bizce bu ayet-i kerimenin ortaya koyduğu bu a&ccedil;ık ger&ccedil;ekten ka&ccedil;mak, ancak a&ccedil;ık bir inat&ccedil;ılıktan başka bir şey değildir.</p>\n\n<h4>\n	3- &ldquo;Yaratılanların En Hayırlısı&rdquo; Ayeti</h4>\n\n<p>\n	Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor: <strong>&quot;İnanıp da s&acirc;lih amellerde bulunanlar, işte onlar, yaratılanların en hayırlılarıdırlar.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong>[26]</strong></a></strong></p>\n\n<p>\n	Bu ayet-i kerime, yaratılanların en hayırlılarının iman getirip salih amellerde bulunan m&uuml;minler olduğunu bildirmektedir. Yaratılanların en hayırlıları ise onların i&ccedil;inden se&ccedil;ilmiş olan en se&ccedil;kin fertler anlamındadır. O halde bu ayet-i kerime gereğince, yaratılanların en hayırlıları ve en se&ccedil;kinleri iman edip de salih amel yapan m&uuml;minlerdir. Bu kavram, genel bir kavramdır. B&uuml;t&uuml;n iman edip salih amel yapan m&uuml;minleri kapsamaktadır. Ancak ne var ki, hem Ehlis&uuml;nnet ve hem de Ehlibeyt kaynaklarında yer alan m&uuml;tavatir rivayetler, Allah Resul&uuml;&#39;n&uuml;n bu ayet-i kerimeyi bizzat Hz. Ali&rsquo;ye tatbik ederek; <em>&quot;Ey Ali sen ve senin Şiaların yaratılmışların en hayırlılarısınız&quot;</em><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> buyurduğunu bildirmektedir. Dolayısıyla bu ayet-i kerime de, Hz Ali (a.s) hakkında inen onlarca ayetten bir diğeri olarak,&nbsp; o hazretin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı kulları arasında yer aldığını a&ccedil;ık&ccedil;a ortaya koymaktadır. &nbsp;</p>\n\n<p>\n	İbn-i Abbas ş&ouml;yle rivayet ediyor: <strong>&quot;İnanıp da s&acirc;lih amellerde bulunanlar, işte onlar, yaratılanların en hayırlılarıdırlar.&quot; </strong>ayeti nazil olunca Allah Resul&uuml; Ali&#39;ye ş&ouml;yle buyurdu: <em>&quot;Ey Ali yaratılanların en hayırlıları sen ve senin Şialarındır. Kıyamet g&uuml;n&uuml;nde sen ve senin Şiaların Allah&#39;tan razı ve Allah da sizden razı bir halde geleceksiniz. Senin d&uuml;şmanların ise (ilahi) gazaba uğramış ve zelil bir şekilde geleceklerdir.&quot;</em> Ali: &quot;Ey Resul&uuml;llah, benim d&uuml;şmanlarım kimlerdir?&quot; diye sordu. Allah Resul&uuml; ise: <em>&quot;Senden teberi edip sana lanet eden kimselerdir&quot;</em> buyurdu.&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Başka bir hadiste ise Cabir bin Abdullah el-Ensari ş&ouml;yle diyor: &quot;Allah Resul&uuml;yle birlikte K&acirc;be&#39;nin kenarında oturmuştuk, bu esnada Ali &ccedil;ıkageldi, Allah Resul&uuml; onu g&ouml;r&uuml;nce: <em>&quot;İşte kardeşim geldi&quot;</em> buyurdular, sonra da Kabe&rsquo;ye bakarak ş&ouml;yle buyurdular: <em>&quot;And olsun şu Beyyine&#39;nin Rabbine ki, kıyamet g&uuml;n&uuml;nde kurtuluşa erenler, bu ve bunun Şialarıdır.&quot;</em> Sonra da bize d&ouml;nerek ş&ouml;yle buyurdu: <em>&quot;Allah&#39;a yemin olsun ki, o, sizin i&ccedil;inizde Allah&#39;a ilk iman getiren kişidir. İ&ccedil;inizde, Allah&#39;ın işiyle ilgili en sağlam duran kişidir. Allah&#39;ın ahdine en &ccedil;ok vefalı kalandır. Allah&#39;ın h&uuml;km&uuml;nce en iyi h&uuml;k&uuml;m verendir. En eşit paylaştırandır. İnsanlar arasında en adaletli davranandır ve Allah katında en &uuml;st&uuml;n meziyete sahip olandır.&quot;</em> Cabir diyor: işte bu sırada Allah Te&acirc;l&acirc;: <strong>&quot;İnanıp da s&acirc;lih amellerde bulunanlar, işte onlar, yaratılanların en hayırlılarıdırlar&quot; </strong>ayetini indirdi. Bu y&uuml;zden, Ali, sahabenin yanına gelince sahabe: &quot;Allah Resul&uuml;nden sonra yaratılanların en hayırlısı geldi&quot; derlerdi.&quot; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Başka bir hadiste ise Suyuti, İbn-i Murdeveyh&#39;ten naklen ş&ouml;yle rivayet ediyor: &quot;Ali ş&ouml;yle dedi: Allah Resul&uuml; bana ş&ouml;yle buyurdular: <em>&quot;Allah Te&acirc;l&acirc;&#39;nın: </em><strong><em>&quot;İnanıp da s&acirc;lih amellerde bulunanlar, işte onlar, yaratılanların en hayırlılarıdırlar&quot; </em></strong><em>ayetini</em><em> duymamış mısın? Onlar sen ve senin Şialarındır. Ben ve siz Havz-u Kevser başında buluşacağız. &Uuml;mmetler hesap vermek i&ccedil;in geldiklerinde, sizler, &ldquo;nur y&uuml;zl&uuml;ler&rdquo; olarak &ccedil;ağrılacaksınız.&quot;</em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Evet, Hz. Resulullah&rsquo;ın bu ayet-i kerimeyi Hz. Ali&rsquo;ye tatbik etmesi, o hazretin yaratılanların en hayırlısı ve se&ccedil;kini olduğunun bizzat Hak Te&acirc;l&acirc; ve Resul&uuml; tarafından onaylanması ve ilan edilmesi anlamındadır. O halde Hz. Ali, bu ayet-i kerimenin bildirmesiyle yaratılanların en hayırlısıdır. Bu ise, o hazretin normal halk kitlesinden ayrıldığını ve Allah Te&acirc;l&acirc; tarafından se&ccedil;ilerek &uuml;st&uuml;n kılınan se&ccedil;kin kullarının en &ouml;n safında yer aldığını a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<h3>\n	<em>S&uuml;nnet A&ccedil;ısından Hz. Ali (a.s)&#39;ın Y&uuml;ce Şahsiyeti</em></h3>\n\n<p>\n	İlahi vahyin ikinci kaynağı olan s&uuml;nnete gelince, <ins cite=\"mailto:ebuzer\" datetime=\"2011-08-19T03:21\">&ldquo;</ins>Hz. Ali&#39;nin y&uuml;ce şahsiyeti ve Allah ve Resul&uuml; katındaki &uuml;st&uuml;n makam ve se&ccedil;kinliğine dair Şia ve Ehlis&uuml;nnet kaynaklarında yer alan hadisler, sayılmayacak kadar fazladır<ins cite=\"mailto:ebuzer\" datetime=\"2011-08-19T03:21\">&rdquo;</ins> dersek, m&uuml;balağa etmiş olmayız. Genellikle m&uuml;tavatir nakillerle gelen bu hadislere kısaca bir g&ouml;z attığımızda, g&ouml;ze &ccedil;arpan en &ouml;nemli hususun, Allah Resul&uuml;&#39;n&uuml;n n&uuml;b&uuml;vvet makamı hari&ccedil;, kendileri hakkında beyan buyurdukları her makam, fazilet ve &uuml;st&uuml;nl&uuml;kte mutlaka Hz. Ali (a.s)&#39;ı da kendisine ortak ederek, o hazretin Allah katında kendisinden sonra gelen en se&ccedil;kin şahsiyet olduğunu vurguladığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Fakat b&ouml;ylesi kısa bir makalede bu hadisleri detaylı olarak incelememiz, olası değildir. Dolayısıyla bu hadislerden bazı se&ccedil;meler sunarken, araştırmacı kardeşlere daha detaylı bilgi i&ccedil;in ilgili geniş kaynaklara başvurmalarını tavsiye ediyoruz.</p>\n\n<h4>\n	1- Hz. Resul ve Hz. Ali Ayni Nurdan Yaratılmışlardır</h4>\n\n<p>\n	Allah Resul&uuml;nden insanların yaratılışıyla ilgili gelen hadislerde, kendisinin ve Hz. Ali&#39;nin yaratılışın ilk başından itibaren diğer insanlardan ayrıldıklarını ve bu a&ccedil;ıdan diğer insanlara karşı b&uuml;y&uuml;k bir &uuml;st&uuml;nl&uuml;k ve y&uuml;celiğe sahip olduklarını bildirildiğini g&ouml;rmekteyiz. Buna dair hadisler Ehlibeyt kaynaklarında m&uuml;tavatir olarak yer alırken, Ehlis&uuml;nnet kaynaklarında da azımsanamayacak sayıda hadis rivayet edilmiştir. Farklı tabirlerle nakledilen bu hadislerin i&ccedil;inden &ouml;rnek olarak sadece Ehlis&uuml;nnet &acirc;limlerince de rivayet edilen iki hadise burada yer veriyoruz:</p>\n\n<p>\n	<strong>a)</strong> Selman-i Farsi, Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduklarını naklediyor: <em>&quot;Ben ve Ali, &Acirc;dem&#39;in yaratılmasından d&ouml;rt bin yıl &ouml;nce, bir nur olarak Allah&#39;ın katında idik. Allah &Acirc;dem&#39;i yaratınca bu nuru iki b&ouml;l&uuml;me ayırdı ve &Acirc;dem&#39;in sulb&uuml;nde yerleştirerek yery&uuml;z&uuml;ne indirdi. Sonra bu nuru Nuh&#39;un sulb&uuml;nde gemide taşıdı sonra onu İbrahim&#39;in sulb&uuml;ne aktardı. İşte o nurun bir b&ouml;l&uuml;m&uuml; benim, diğer b&ouml;l&uuml;m&uuml; ise Ali&#39;dir. Dolayısıyla biz nerede olursak olalım Hakkın nuru bizimledir.&quot;</em><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> &nbsp;</p>\n\n<p>\n	<strong>b)</strong> Yine Selman-i Farsi, Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduklarını naklediyor: <em>&quot;Ben ve Ali &Acirc;dem&#39;in yaratılmasından on d&ouml;rt bin yıl &ouml;nce Allah Azze ve Celle&#39;nin katında Allah&#39;i tesbip ve takdis eden bir nur idik ve Abdul Muttalib&#39;in sulb&uuml;nde ayrılıncaya kadar devamlı olarak birlikte ola geldik, dolayısıyla n&uuml;b&uuml;vvet bende, hilafet ise Ali&#39;de var edildi.&quot;</em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Bu ve benzer i&ccedil;erikli diğer hadisler, Allah Resul&uuml; ve Hz. Ali&#39;nin, yaratılışlarının ilk başından itibaren &ouml;zel ilahi inayet altında olduklarını ve Allah katındaki se&ccedil;kinliklerinin ilk yaratılışlarından itibaren başladığını a&ccedil;ık&ccedil;a bildirmektedir. Bu konuyla ilgili, &ouml;zellikle de irfan boyutuyla ilgili s&ouml;ylenecek &ccedil;ok s&ouml;z var. Ancak burada bu kadarıyla yetiniyor ve bu konuda daha geniş bilgi edinmek isteyenleri, &ouml;zellikle b&uuml;y&uuml;k İslam ariflerinin konuyla ilgili tespit ve a&ccedil;ıklamalarına başvurmalarını tavsiye ediyoruz.</p>\n\n<h4>\n	2- Hz. Ali (a.s) K&acirc;be&#39;de Doğmuştur</h4>\n\n<p>\n	Hz. Ali&#39;nin, otuzuncu Fil yılında, Recep ayının 13. g&uuml;n&uuml;nde K&acirc;be&#39;nin i&ccedil;inde g&ouml;zlerini d&uuml;nyaya a&ccedil;ması, y&uuml;ce Allah&#39;ın Hz. Ali&rsquo;ye tanımış olduğu &ccedil;ok &ouml;zel bir ayrıcalık ve kendisine vermiş olduğu b&uuml;y&uuml;k bir nimattir. Bu ayrıcalık tarih boyunca g&uuml;n&uuml;m&uuml;ze dek Hz. Ali dışında hi&ccedil; kimseye tanınmamıştır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Hz. Ali&#39;nin K&acirc;be&#39;nin i&ccedil;inde doğmuş olması, Ehlibeyt kaynaklarında m&uuml;tavatir rivayetlerle nakledilirken, bir&ccedil;ok Ehlis&uuml;nnet ulaması da bu olayın ş&uuml;phelere yer bırakmayacak bir ş&ouml;hretle rivayet edildiğini a&ccedil;ık&ccedil;a bildirmişlerdir. &Ouml;rneğin Ehlis&uuml;nnetin &ouml;nde gelen ilmi şahsiyetlerinden olan H&acirc;kim Nişaburi ş&ouml;yle diyor: &quot;Fatime Binti Esed&#39;in, Emir&uuml;&#39;l-M&uuml;min Ali keremall&uuml; vecheh&uuml;&#39;yu K&acirc;be&#39;nin i&ccedil;inde d&uuml;nyaya getirdiğine dair rivayetler m&uuml;tavatirdir.&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Yine Ehlis&uuml;nnetin &ouml;nde gelen m&uuml;fessirlerinden Şehab&uuml;ddin Alusi, Abdulbaki Amri&#39;nin şiirlerinin şerhinde yazmış olduğu Haridet&uuml;&#39;l-Ğaybiyye adli kitabında Şairin: <em>&quot;Sen y&uuml;celer y&uuml;cesi olan Ali&#39;sin Mekke&#39;nin i&ccedil;inde K&acirc;be&#39;nin yanında d&uuml;nyaya gelmişsin&quot;</em> şeklindeki şiirin şerhinde ş&ouml;yle yazıyor: &quot;Emir&uuml;&#39;l-M&uuml;min Ali kerramallh&uuml; vecheh&#39;in K&acirc;be&#39;de doğmuş olduğu, herkes&ccedil;e bilinen bir olaydır. Bu olay her iki fırka, S&uuml;nni ve Şia kaynaklarında yer almıştır.&quot;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Yine Ehlis&uuml;nnetin &ouml;nde gelen &acirc;limlerinden hafız el-Genci el-Şafii ş&ouml;yle yazıyor: &quot;Emir&uuml;&#39;l-M&uuml;minin Ali, Mekke&#39;de Allah&#39;in evinde Cuma g&uuml;n&uuml;nde Recep ayının on &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;nde otuzuncu Fiil yılında d&uuml;nyaya gelmiştir. Ne ondan &ouml;nce ne de ondan sonra onun dışınds hi&ccedil;kimse Allah&#39;ın evinde doğmamıştır. Bu ona has bir meziyet ve fazilettir.&quot;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Evet, o hazretin K&acirc;be&#39;nin i&ccedil;inde d&uuml;nyaya gelmiş olması, ş&uuml;phe g&ouml;t&uuml;rmeyecek kadar meşhur bir olaydır ve her iki fırka tarafından nakledilmiştir. Bu ise, o hazretin, ilk baştan itibaren Allah Te&acirc;l&acirc;&#39;nın &ouml;zel inayetine mazhar olan se&ccedil;kin kullarından olduğunun başka bir a&ccedil;ık kanıtıdır.</p>\n\n<h4>\n	3- Hz. Ali (a.s) İlk İman Eden Kişidir</h4>\n\n<p>\n	Hz. Ali (a.s)&#39;ı Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından kılan bir diğer &ouml;zelliği ise o hazretin Allah Resul&uuml; gibi asla puta tapmaması ve Allah Resul&uuml;n&uuml;n risaletine iman getiren ilk kişi olmasıdır. Bu nedenle Allah Resul&uuml; o hazretin bu &ouml;zelliğini defalarca vurgulamıştır ve o hazreti kendisinin kardeşi ve vasisi olarak İslam &uuml;mmetine tanıtmıştır. Bunu ifade eden bir&ccedil;ok hadis-i şerifin i&ccedil;inden bir ka&ccedil;ını se&ccedil;erek aşağıda aktarıyorum.</p>\n\n<p>\n	1- Ebuzer ş&ouml;yle rivayet ediyor: Allah Resul&uuml; Hz. Ali&#39;ye hitaben ş&ouml;yle buyurdular: <em>&quot;Sen bana ilk iman edip beni ilk doğrulayan kişisin, kıyamet g&uuml;n&uuml;nde benimle ilk tokalaşan kişi de sen olacaksın, sen b&uuml;y&uuml;k doğru konuşan kişisin, sen hakla batılı ayıran kişisin, sen m&uuml;minlerin komutanısın, sen benim kardeşim, ailemde halifem ve kendimden sonra bıraktığım en hayırlı kimsesin, sen benim bor&ccedil;larımı &ouml;deyecek olan kişisin, sen benim vaadlerimi yerine getirecek olan kişisin.&quot;</em><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> &nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	2- Yine Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali, benimle ilk namaz kılan kimsedir.&quot;</em><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	3- Yine Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Kimse M&uuml;sl&uuml;man değilken, melekler yedi yıl boyunca yalnızca bana ve Ali&#39;ye sal&acirc;vat getirdiler. &Ccedil;&uuml;nk&uuml; yalnızca namaz kılan kişiler bizdik ve bizimle beraber namaz kılan başka hi&ccedil; kimse yoktu.&quot;</em><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	4- Hz. Ali ise ş&ouml;yle buyurmuşlardır: <em>&quot;En b&uuml;y&uuml;k doğru konuşan kişi benim, ilk hakla batılı ayıran benim, herkesten &ouml;nce ben M&uuml;sl&uuml;man oldum, herkesten &ouml;nce ben namaz kıldım.&quot;</em><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	5- Yine o hazret ş&ouml;yle buyurmuşlardır: <em>&quot;Ben Allah&#39;ın kulu, Allah Resul&uuml;n&uuml;n kardeşiyim, en b&uuml;y&uuml;k doğru konuşan kişi benim, benden başka kim b&ouml;yle bir şey s&ouml;ylerse, o iftiracı ve yalancıdır. Ben Allah Resul&uuml;yle birlikte insanların namaz kılmasından yedi yıl &ouml;nce namaz kıldım, Allah Resul&uuml;yle birlikte ilk namaz kılan kimse benim.&quot;</em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<h4>\n	4- Hz. Ali (a.s) Peygamberlerin B&uuml;t&uuml;n Faziletlerine Sahiptir</h4>\n\n<p>\n	Allah Resul&uuml;n&uuml;n, Hz. Ali (a.s)&#39;ın ge&ccedil;miş peygamberlerin sahip olduğu b&uuml;t&uuml;n faziletlere sahip olduğunu a&ccedil;ıklayan hadisleri, o hazretin se&ccedil;kinliğini ve Allah katındaki &uuml;st&uuml;n makamını g&ouml;zler &ouml;n&uuml;ne seren başka bir ilahi bildirim belgesini teşkil etmektedir. Bu y&ouml;ndeki &ccedil;eşitli i&ccedil;erikli hadisler, Ehlibeyt kaynaklarında m&uuml;tavatir olarak yer alırken, Ehlis&uuml;nnet kaynaklarında da yine &ccedil;eşitli tabirlerle azımsanamayacak miktarda nakedilmiştir. Burada &ouml;rnek olarak Ehlis&uuml;nnet kaynaklarında yer alan sadece iki hadis&rsquo;e işaret etmekle yetiniyoruz.</p>\n\n<p>\n	1- Abdullah bin Abbas ş&ouml;yle naklediyor: Allah Resul&uuml; bir grup ashabıyla birlikte oturuyorlardı, bu esnada Ali geldi ve bunun &uuml;zerine Allah Resul&uuml; ş&ouml;yle buyurdular: <em>&quot;Kim &Acirc;dem&#39;i ilmi a&ccedil;ısından, Nuh&#39;u hikmeti a&ccedil;ısından ve İbrahim&#39;i hilmi a&ccedil;ısından g&ouml;rmek istiyorsa, şu Ali bin Ebu Talib&#39;e baksın.&quot;</em><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	2- Beyhaki Fezail&uuml;&#39;-Sahabe adlı kitabında Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduklarını rivayet ediyor: <em>&quot;Kim, &Acirc;dem&#39;i ilmi a&ccedil;ısından, Nuh&#39;u takvası a&ccedil;ısından, İbrahim&#39;i Hilmi a&ccedil;ısından, Musa&#39;yı heybeti a&ccedil;ısından ve İsa&#39;yi ibadeti a&ccedil;ısından g&ouml;rmek istiyorsa, Ali bin Ebu Talib&#39;e baksın.&quot;</em><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<h4>\n	5- Hz. Ali (a.s)&rsquo;ın, Allah Resul&uuml;ne olan yakınlığı Harun&rsquo;un Hz. Musa&#39;ya olan yakınlığı gibidir.</h4>\n\n<p>\n	Ehlis&uuml;nnet ve Ehlibeyt kaynaklarında m&uuml;tavatir olarak nakledilip &quot;Menzilet Hadisi&quot; olarak bilinen Allah Resul&uuml;&#39;n&uuml;n, Hz. Ali hakkındaki: <em>&quot;Sen bana oranla Harun&#39;un Musa&#39;ya oranla sahip olduğu makam&rsquo;a sahipsin, ancak benden sonra peygamber gelmeyecektir&quot;</em><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> buyrukları, Hz Ali&rsquo;nin Allah katındaki &uuml;st&uuml;n makam ve se&ccedil;kinliğini ortaya koyan diğer bir ilahi senettir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	&nbsp;</h4>\n\n<p>\n	Bu hadis, Hz. Ali (a.s)&#39;ın, Hz. Harun gibi, Allah&#39;ın se&ccedil;kin kullarından birisi olduğunu ve Allah Resul&uuml;nden sonraki İslam dinin ikinci şahsiyeti olduğunu a&ccedil;ık&ccedil;a ifade etmektedir.</p>\n\n<p>\n	Yine Allah Resul&uuml;n&uuml;n, yalnızca n&uuml;b&uuml;vvet makamını istisna ederek, Hz. Ali&#39;nin kendisine oranla Harun&#39;un Musa&#39;ya oranla sahip olduğu makamın aynısına sahip olduğunu bildirmesi, &nbsp;Hz. Ali&#39;nin, Allah Resul&uuml;ne oranla n&uuml;b&uuml;vvet makamı dışında, Harun&#39;un Hz. Musa&#39;ya oranla taşıdığı mevkinin tamamına sahip olduğunu ş&uuml;phe g&ouml;t&uuml;rmeyecek şekilde ortaya koymuştur. &nbsp;</p>\n\n<p>\n	Hz. Harun&#39;un Hz. Musa&#39;ya oranla sahip olduğu makama gelince, Kur&#39;an-ı Kerim, Hz. Harun&#39;un Hz. Musa&#39;nın veziri, yardımcısı ve işlerinin ortağı olduğunu belirterek, Hz. Musa&#39;nın &uuml;mmetine, Hz. Musa&#39;ya itaat etmenin farz olduğu gibi, Hz. Harun&#39;a da itaat etmenin farz olduğunu a&ccedil;ıklamıştır.</p>\n\n<p>\n	Allah Te&acirc;l&acirc; Tur-i Sina&#39;da Hz. Musa (a.s)&#39;a: <strong>&quot;Firavun&#39;a git, doğrusu o azmıştır&quot;</strong><a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> emrini verdiğinde, o Hazret Hak Te&acirc;l&acirc;&#39;dan: <strong>&quot;Rabbim! G&ouml;ğs&uuml;m&uuml; genişlet, işimi kolaylaştır, dilimin d&uuml;ğ&uuml;m&uuml;n&uuml; &ccedil;&ouml;z ki, s&ouml;z&uuml;m&uuml; iyi anlasınlar. Ailemden kardeşim Harun&#39;u bana vezir yap, beni onunla destekle, onu g&ouml;revimde ortak kıl ki, Seni daha &ccedil;ok tespih edelim ve &ccedil;ok&ccedil;a analım. Ş&uuml;phesiz Sen bizi g&ouml;rmektesin&quot;</strong><a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> isteğinde bulunuyor. Hak Te&acirc;l&acirc; da: <strong>&quot;Ey Musa! İstediğin sana verildi&quot;</strong><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> buyurarak, Hz. Musa (a.s)&#39;ın duasına icabet ettiğini belirtmiştir.</p>\n\n<p>\n	O halde Hz. Harun, Hz. Musa (a.s)&#39;ın veziri, g&ouml;rev arkadaşı ve yardımcısıdır. Hz. Resulullah&rsquo;ın, peygamberlik dışında, Hz. Ali (a.s)&#39;ın de aynı mevkiye sahip olduğunu beyan buyurması, Hz. Ali (a.s)&#39;ın Allah Resul&uuml;n&uuml;n veziri, g&ouml;rev arkadaşı ve yardımcısı olduğunu net olarak ortaya koymaktadır. Bu ise o hazretin normal halktan ayrıldığını ve Allah&#39;ın se&ccedil;kin kıldığı kullarından birisi olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<h4>\n	6- Hz. Ali (a.s), Allah Resul&uuml;n&uuml;n Kardeşidir</h4>\n\n<p>\n	Allah Resul&uuml;&#39;n&uuml;n Hz. Ali&#39;yi kendi kardeşi olarak se&ccedil;mesi ve Hz Ali&rsquo;yi ashabına: <em>&quot;Bu benim kardeşimdir&quot;</em> şeklinde takdim etmesi, o hazretin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı kullarından birisi olduğunu doğrulayan başka bir ilahi vahiy belgesidir.</p>\n\n<p>\n	Bilindiği &uuml;zere Allah Resul&uuml;, biri Mekke&#39;de ve diğeri hicretten sonra Medine&#39;de olmak &uuml;zere, ashabı arasında iki defa kardeşlik merasimi d&uuml;zenlemiştir.</p>\n\n<p>\n	Birinci kardeşlik merasimi, daha sonra &ldquo;muhacirler&rdquo; olarak adlandırılan ilk M&uuml;sl&uuml;manlar arasında yapılmıştır. İkinci kardeşlik merasimi ise, muhacirlerle ensar arasında ger&ccedil;ekleştirilmiştir.</p>\n\n<p>\n	Birinci kardeşlik merasiminde Ebu Bekir ile &Ouml;mer ve Osman ile Abdurrahman bin Avf kardeş ilan edilirken, ikinci kardeşlik merasiminde Ebu Bekir ile Harice bin Zeyd ve &Ouml;mer ile Utban bin Malik arasında kardeşlik kurulmuştur. Ama her iki kardeşlik merasiminde de Hz. Resulullah Hz. Ali&#39;yi kendi kardeşi olarak ilan etmiştir ve: <em>&quot;Ey Ali! Sen d&uuml;nya ve ahirette benim kardeşimsin&quot;</em> <a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> buyurmuşlardır.</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n Hz. Ali&#39;ye karşı kardeş tabirini kullanması, sadece kardeşlik merasiminin yapıldığı bu iki olayla sınırlı değildir, aksine defalarca Allah Resul&uuml;n&uuml;n Hz. Ali&#39;ye kardeşim diye hitap ettiğini g&ouml;rmekteyiz.</p>\n\n<p>\n	Bunlardan biri de <strong>&quot;Yakın akrabalarını uyar&quot; </strong>ayeti inip de Allah Resul&uuml;n&uuml;n akrabaları arasında risaletini ilan etmekle y&uuml;k&uuml;ml&uuml; kılındığı sırada ger&ccedil;ekleşmiştir. Bu hadisede de Hz. Ali dışında hi&ccedil; kimsenin o hazretin risaletine iman etmemesi &uuml;zerine, Allah Resul&uuml;n&uuml;n; <em>&quot;İşte bu benim kardeşim, vasim ve halifemdir. Onu dinleyin ve ona itaat edin&quot;</em> diye buyurduklarını g&ouml;rmekteyiz.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Yine Hz. Ali ile Hz. Fatime&#39;nin evlenmesi olayında Allah Resul&uuml;n&uuml;n Hz. Ali&#39;ye karşı aynı tabiri kullandığına şahit oluyoruz. Nitekim bir hadiste ş&ouml;yle yer alıyor: &quot;Bir g&uuml;n Allah Resul&uuml; sevin&ccedil;li olarak evinden &ccedil;ıkıp ashabının yanına gelince, Abdurrahman bin Avf, Allah Resul&uuml;ne kendisinin bu sevin&ccedil; nedenini sordu. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdular: <em>&quot;Rabbimden bana kardeşim ve amcaoğlum ile kızım hakkında bir m&uuml;jde geldi; Allah Te&acirc;l&acirc; Fatime&#39;yi Ali&#39;ye nik&acirc;hlamıştır, sevincim bu y&uuml;zdendir.&quot;</em><a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Yine, Hz. Resulullah defalarca Hz. Ali (a.s)&#39;a işaret ederek: <em>&quot;Bu benim kardeşim, amcaoğlum, damadım ve &ccedil;ocuklarımın babasıdır&quot;</em> buyurmuşlardır.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Yine, Hz. Resulullah Hz. Ali&#39;ye vasiyet ederek: <em>&quot;Ey Ali! Sen benim kardeşim ve vezirimsin. Sen benim bor&ccedil;larımı &ouml;deyeceksin ve vaatlerimi yerine getirerek boynumdaki y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; kaldıracaksın...&quot;</em> buyurmuşlardır.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Yine, diğer bir hadiste ş&ouml;yle yer alıyor: Hz. Ali&#39;nin Allah Resul&uuml;n&uuml;n hicreti esnasında o hazretin yatağında yattığı gecede Hak Te&acirc;l&acirc; Cebrail ile Mikail&#39;e; <strong><em>&quot;Ben sizi kardeş kıldım ve birinizin &ouml;mr&uuml;n&uuml; diğerinden uzun kıldım, şimdi hanginiz kendi &ouml;mr&uuml;n&uuml; kardeşine bağışlamak ister&quot;</em></strong> şeklinde vahyeder. Fakat onların her ikisi de yaşamayı tercih eder ve &ouml;mr&uuml;n&uuml; <del cite=\"mailto:ebuzer\" datetime=\"2011-08-20T04:48\">arkadaşına </del>kardeşine bağışlamaz.</p>\n\n<p>\n	Bunun &uuml;zerine, Hak Te&acirc;l&acirc; onlara: <strong><em>&quot;Neden siz Ali gibi olamadınız! Ben onunla resul&uuml;m Muhammed&#39;i kardeş kıldım. Ali onun yaşamasını sağlamak i&ccedil;in kendi canını ona feda ederek onun yatağında yatmıştır. &Ouml;yleyse d&uuml;nyaya inin ve onu d&uuml;şmanlarından koruyun&quot; </em></strong>şeklinde vahyeder. Bunun &uuml;zerine Cebrail ile Mikail d&uuml;nyaya inerler ve Cebrail Hz Ali&rsquo;nin baş tarafında Mikail ise ayak tarafında yer alır ve Cebrail Hz Ali&rsquo;ye seslenerek: <em>&quot;Ne mutlu sana, ne mutlu sana ey Ali bin Ebu Talib! Allah seninle meleklerine iftihar ediyor&quot;</em> der ve Allah Te&acirc;l&acirc; <strong>&quot;İnsanlardan &ouml;yleleri var ki, Allah rızası karşılığında canlarını satarlar...&quot;</strong><a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> ayetini nazil eder.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Yine Allah Resul&uuml;, vefatı esnasında; <em>&quot;Kardeşimi bana &ccedil;ağırın&quot;</em> buyururlar. Bunun &uuml;zerine evdekiler Hz. Ali&#39;yi &ccedil;ağırırlar; Hz. Ali gelince de kendisine: <em>&quot;Yaklaş bana&quot;</em> buyururlar. Hz. Ali de Allah Resul&uuml;ne yaklaşır ve kulağını hazretin m&uuml;barek ağzına yaklaştırır. B&ouml;ylece Allah Resul&uuml;, m&uuml;barek ruhunu teslim edinceye kadar Hz. Ali ile sır konuşmasına devam eder.&quot;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Bu nedenle Hz. Ali defalarca; <em>&quot;Ben Allah&#39;ın kulu, Resul&uuml;n&uuml;n kardeşiyim ve en b&uuml;y&uuml;k sıddık benim. Benden gayri her kim bu iddiada bulunursa yalancıdır. Ben b&uuml;t&uuml;n insanlardan &ouml;nce namaz kıldım.&quot; </em>buyurmuşlardır.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Yine Hz Ali (a.s): <em>&quot;Andolsun Allah&#39;a ki, ben O&#39;nun kardeşi, vasisi, amcaoğlu ve ilminin varisiyim. O halde kim O&#39;na benden daha yakın olabilir?&quot; </em>buyurmuşlardır.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Evet, Allah Resul&uuml;n&uuml;n, ashabı i&ccedil;erisinden sadece Hz. Ali&#39;yi kendisine kardeş se&ccedil;mesi ve onun hakkında bir kısmına yukarıda işaret ettiğimiz &ouml;vg&uuml; dolu a&ccedil;ıklamalarda bulunması, o hazretin normal halk kitlesinden ayrıldığını ve Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından birisi olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne seren başka bir ilahi delildir.</p>\n\n<h4>\n	7- Hz. Ali&#39;nin Kapısı Dışında B&uuml;t&uuml;n Ashabın Mescidinnebiye A&ccedil;ılan Kapısı Kapatılmıştır</h4>\n\n<p>\n	Bilindiği &uuml;zere, Allah Resul&uuml;, Medine&#39;de bulunduğu d&ouml;nemde, burada yapmış olduğu Mescidunnebi&rsquo;ye a&ccedil;ılan b&uuml;t&uuml;n sahabelerin evlerinin kapısını kapattırmış ve sadece Hz. Ali&#39;nin evinin kapısının a&ccedil;ık kalmasına m&uuml;saade etmiştir. İşte Allah Resul&uuml; tarafından, Hz. Ali&#39;nin evi dışında Mescid&uuml;nnebiye a&ccedil;ılan b&uuml;t&uuml;n kapıların kapatılması olayı, o hazretin normal halktan farklı olarak Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından birisi olduğunu belgeleyen başka bir ilahi vahiy belgesidir.</p>\n\n<p>\n	Zeyd bin Erkam&#39;den nakledilen bir hadiste ş&ouml;yle yazıyor: &quot;Allah Resul&uuml;n&uuml;n ashabına ait Mescid&uuml;nnebiye a&ccedil;ılan kapılar vardı. Bu arada Allah Resul&uuml;: <em>&quot;Ali&#39;nin kapısı hari&ccedil; şu kapıları kapatın&quot;</em> buyurdular ve bunun &uuml;zerine insanlar dedikodu yapmaya başladılar.</p>\n\n<p>\n	Bunun &uuml;zerine, Allah Resul&uuml; bir hutbe okuyarak Allah&#39;a hamd-u senadan sonra ş&ouml;yle buyurdular: <em>&quot;Bana Ali&#39;nin kapısı dışında b&uuml;t&uuml;n bu kapıların kapatılması emredildi. Bu ise sizlerden bazılarının dedikodu yapmasına yol a&ccedil;mıştır, andolsun Allah&#39;a ki, ben kendi yanımdan bir şeyi kapatıp bir şeyi a&ccedil;ık bırakmamışım. Bana emredilene ben de uymuşumdur.&quot;</em><a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Konuyla ilgili İbn-i Abbas&#39;tan nakledilen hadiste ise ş&ouml;yle yer alıyor: &quot;Hz. Resulullah bir g&uuml;n hutbe okudu ve ş&ouml;yle buyurdu: <em>&quot;Ben kendi yanımdan sizi &ccedil;ıkarıp onu mescitte bırakmadım. Allah sizi &ccedil;ıkarıp onu mescitte bıraktı. Ben ancak verilen emirlere uyan bir kulum. Ben emredileni yaptım, ben ancak bana vahyedilene uyarım&quot;</em><a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Yine İbn-i &Ouml;mer, Huzeyfe, Sa&#39;d bin Ebu Vakkas, Berra bin Azib ve İbn-i Abbas&#39;tan nakledilen bir hadiste ş&ouml;yle yazıyor: &quot;Bir g&uuml;n Hz. Resulullah <del cite=\"mailto:ebuzer\" datetime=\"2011-08-20T06:03\">mescide </del>mescide gelerek: <em>&quot;Allah Musa&#39;ya vahyedip: &quot;Benim i&ccedil;in</em> <em>temiz bir ibadet yeri yap ve onda ancak sen ve kardeşin Harun yaşayabilirsiniz&quot;</em> buyurdu. <em>Allah Tela bana da temiz bir mescid yapmamı ve onda ancak ben ve kardeşim Ali&#39;nin yaşayabileceğimizi emretmiştir&quot; </em>buyurdular.&quot;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Yine Allah Resul&uuml;n&uuml;n Hz. Ali&#39;ye hitap ederek: <em>&quot;Ey Ali! Mescitte ben ve senin dışında hi&ccedil; kimsenin cenabetli kalma hakkı yoktur&quot;</em><a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> buyurduklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	Evet, Allah Resul&uuml;n&uuml;n, Hz. Ali dışında, b&uuml;t&uuml;n sahabelerin <del cite=\"mailto:ebuzer\" datetime=\"2011-08-20T06:06\">kendi mescidine</del>Mescidunnebi&rsquo;ye a&ccedil;ılan kapılarını kapatması ve bunu da kendi yanından değil de bizzat ilahi bir vahiy gereği yaptığını bildirmesi, o hazretin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından birisi olduğunu belgeleyen a&ccedil;ık bir ilahi belgedir. Bunu anlamamak ise ancak akıldan yoksun olmakla a&ccedil;ıklanabilir.</p>\n\n<h4>\n	8- Hz. Ali (a.s) Allah Resul&uuml;nden Sonra B&uuml;t&uuml;n M&uuml;minlerin Velisidir</h4>\n\n<p>\n	Hz. Ali (a.s)&#39;ın Allah&#39;ın se&ccedil;kin kullarından olduğunu kanıtlayan diğer bir nas ise, Allah Resul&uuml;nden m&uuml;kerrer olarak nakledilen: <em>&quot;Ali benden sonra b&uuml;t&uuml;n m&uuml;minlerin velisidir&quot;</em> buyruğudur. Bu ifadeyi i&ccedil;eren hadisler ehlibeyt ve ehlis&uuml;nnet kaynaklarında m&uuml;tavatir olarak yer almıştır. Bu hadislerden bir ka&ccedil;ına aşağıda yer verilecektir. Bu ifade, Allah Resul&uuml;nden sonra Hz. Ali&#39;nin b&uuml;t&uuml;n m&uuml;minlerden &uuml;st&uuml;n olduğunu ve Allah Resul&uuml;n&uuml;n sahip olduğu velayet hakkına sahip olduğunu a&ccedil;ık&ccedil;a vurgularken, aynı zamanda o hazretin b&uuml;t&uuml;n m&uuml;minlerden ayrıldığını ve Allah Resul&uuml; gibi Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından birisi olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir. Şimdi isterseniz bu hadislerden bir ka&ccedil;ına kısaca bir g&ouml;z atalım:</p>\n\n<p>\n	1- İbn-i Abbas ş&ouml;yle rivayet ediyor: &quot;Allah Resul&uuml; Hz. Ali&#39;ye ş&ouml;yle buyurdular: <em>&quot;Sen benden sonra, b&uuml;t&uuml;n m&uuml;minlerin velisisin.&quot;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><strong>[62]</strong></a> </em></p>\n\n<p>\n	2- İmran bin Hus&acirc;yn ş&ouml;yle naklediyor: &quot;Hz. Resulullah (s.a.a) bir grup savaş&ccedil;ı g&ouml;nderdi ve başlarına Ali bin Ebu Talibi verdi. Ali, elde edilen ganimetinin humusundan (beşte birinden) kendisine bir cariye se&ccedil;ti. Ancak bunu, beraberindeki insanların bir b&ouml;l&uuml;m&uuml; hazmedemedi; onlardan d&ouml;rt kişi anlaşıp Peygamber&#39;e şik&acirc;yet etmeye karar verdiler. D&ouml;nd&uuml;klerinde, onlardan birisi Peygamber&#39;in yanına yaklaşıp: &quot;Ey Resulullah! G&ouml;r&uuml;yor musun? Ali b&ouml;yle b&ouml;yle yaptı&quot; dedi. Peygamber onu duymazlıktan geldi. Bu defa ikincisi yaklaşıp aynı s&ouml;zleri tekrarladı. Peygamber yine duymazlıktan geldi. &Uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; kişi de aynı şeyi tekrarlayınca, Hz. Resulullah (s.a.a)&#39;in &ouml;fkelendiği y&uuml;z&uuml;nden anlaşıldığı halde onlara d&ouml;nerek: <em>&quot;Ali&#39;den ne istiyorsunuz?! Ali&#39;den ne istiyorsunuz?! Ali&#39;den ne istiyorsunuz?! Ali benden, ben de Ali&#39;denim. O benden sonra b&uuml;t&uuml;n m&uuml;minlerin velisidir&quot;</em> buyurdular.&quot;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	3- Ahmet bin Hanbel M&uuml;sned&#39;in 21934 numaralı hadisinde ş&ouml;yle yazıyor: &quot;Bureyde ş&ouml;yle naklediyor: &quot;Resulullah (s.a.a) Yemen&#39;e iki birlik g&ouml;nderdi, birinin başına Ali bin Ebu Talib&#39;i, diğerine ise Halid bin Velid&#39;i tayin etti ve onlara dedi ki: <em>&quot;Eğer birleşirseniz kumanda Ali&#39;nindir ve eğer tekrar ayrılırsanız, yine her biriniz kendi birliğinin kumandanıdır.&quot; </em></p>\n\n<p>\n	Bureyde ş&ouml;yle naklediyor: &quot;Yolumuza devam ederken &ouml;n&uuml;m&uuml;ze Yemen halkından &quot;Z&uuml;beyde oğulları&quot; &ccedil;ıktı. Onlarla savaştık, onlara zafer kazandık ve bizimle savaşanları katlettikten sonra, esir alınan kadınların i&ccedil;inden Ali kendisine birini se&ccedil;ti. Bunun &uuml;zerine Halid, benimle Peygamber (s.a.a)&#39;e olayı bildiren bir mektup g&ouml;nderdi.</p>\n\n<p>\n	Ben Peygamber&#39;in huzuruna varıp mektubu verdim ve Hazret mektubu okutunca, y&uuml;z&uuml;nden &ccedil;ok &ouml;fkelenmiş olduğunu anladım.</p>\n\n<p>\n	Ben: &quot;Ey Resulullah! Size sığınıyorum. Beni bir adamın emrine verdiniz ve onun s&ouml;z&uuml;n&uuml; dinlememi emrettiniz. Ben de g&ouml;revimi yerine getirdim&quot; dedim.</p>\n\n<p>\n	Bunun &uuml;zerine, Hz. Resulullah (s.a.a) ş&ouml;yle buyurdular: <em>&quot;Ali&#39;nin aleyhinde olma. O bendendir, ben de ondanım ve o benden sonra sizin velinizdir. O bendendir, ben de ondanım. O benden sonra sizin velinizdir.&quot;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><strong>[64]</strong></a> </em></p>\n\n<p>\n	Nesai de bu hadisi &quot;Hasais-i Aleviyye&quot; kitabında nakletmiştir. Onun nakline g&ouml;re, Hz. Resulullah ş&ouml;yle buyurmuşlardır: <em>&quot;Ey Bureyde! Ali&#39;ye karşı kin besleme... &Ccedil;&uuml;nk&uuml; Ali bendendir, ben de Ali&#39;denim; o</em> <em>benden sonra sizin velinizdir.&quot;</em><a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	İbn-i Cerir ise, bu hadisi ş&ouml;yle naklediyor: &quot;Bureyde ş&ouml;yle naklediyor: Hz. Resulullah&#39;ın &ouml;fkeden y&uuml;z&uuml; kızarmıştı ve ş&ouml;yle buyurdular: <em>&quot;Ben kimin velisi isem, Ali de onun velisidir.&quot; </em></p>\n\n<p>\n	Bureyde ş&ouml;yle diyor: &quot;Bu olayın &uuml;zerine, Ali&#39;ye karşı i&ccedil;imdeki b&uuml;t&uuml;n yanlış duygular gitti ve kendi kendime: &quot;kesinlikle bir daha asla onu k&ouml;t&uuml;l&uuml;kle anmam&quot; dedim.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Taberani ise, bu olayı daha detaylı bir şekilde nakletmiştir. Teberani ş&ouml;yle yazıyor: &quot;Bureyde Yemen&#39;den d&ouml;nd&uuml;ğ&uuml; g&uuml;n Cami&rsquo;ye gitti ve mescidunnebi&rsquo;nin kapısı &ouml;n&uuml;nde birka&ccedil; kişiyle karşılaştı. Bu kişiler &nbsp;Bureyde&#39;yi karşılayıp selamladılar ve: &quot;Yeni haberlerde ne var?&quot; diye sordular. Bureyde ise: &quot;G&uuml;zelhaberler; Allah M&uuml;sl&uuml;manlara fetih ihsan etti&quot; dedi.</p>\n\n<p>\n	Onlar &ouml;yleyse neden d&ouml;nd&uuml;n?&quot; deyince, Bureyde ş&ouml;yle dedi: &quot;Ali, bir cariyeyi humus hissesi olarak aldı. Ben bunu Peygamber&#39;e bildirmek i&ccedil;in geldim.&quot;</p>\n\n<p>\n	Onlar: &quot;Bunu Peygamber&#39;e bildir, bildir, Ali&#39;yi Peygamber&#39;in g&ouml;z&uuml;nden d&uuml;ş&uuml;receksin&quot; dediler.</p>\n\n<p>\n	Onlar b&ouml;yle konuşurken, Allah Resul&uuml; onların bu konuşmasını kapının arkasından duydu ve dışarı &ccedil;ıkıp onlara ş&ouml;yle buyurdular: <em>&quot;Ali&#39;nin aleyhinde konuşan kimselere ne oluyor? Kim, Ali&#39;ye buğz ederse, bana buğz etmiştir. Kim Ali&#39;den ayrılırsa, benden ayrılmıştır. Ali bendendir, ben de Ali&#39;denim. Ali benim tıynetimden yaratılmıştır, ben de İbrahim&#39;in tıynetinden yaratılmışım ve ben İbrahim&#39;den daha &uuml;st&uuml;n&uuml;m <strong>&quot;&Ouml;yle bir z&uuml;rriyet ki, bir birinin par&ccedil;asıdır ve Allah işiten ve bilendir.&quot;</strong></em><a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> <em>Ey Bureyde! Ali&#39;nin, almış olduğu cariyeden fazlasını hak ettiğini bilmiyor musun? O, benden sonra sizin velinizdir?&quot;</em><a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	4- Allah Resul&uuml; Hz. Ali&#39;ye hitaben ş&ouml;yle buyurdular: <em>&quot;Ey Ali! Cenab-ı Allah&#39;tan senin i&ccedil;in beş dilek diledim. Bunlardan d&ouml;rd&uuml;n&uuml; bana ihsan etti, birini ise benden esirgedi. Bana ihsan ettiklerinden birisi de, senin benden sonra m&uuml;minlerin velisi olmandır.&quot;</em><a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	5- Veheb ş&ouml;yle rivayet ediyor: &quot;Ali ile birlikte yolculuğa &ccedil;ıktım ve kendisinden sertlik g&ouml;rd&uuml;m, i&ccedil;imde dedim ki; d&ouml;n&uuml;nce onu şik&acirc;yet edeceğim. D&ouml;nd&uuml;ğ&uuml;mde Peygamber&#39;e gittim ve Ali&#39;nin aleyhinde şik&acirc;yette bulundum. Bunun &uuml;zerine, Allah Resul&uuml; ş&ouml;yle buyurdular: <em>&quot;Bana Ali&#39;nin hakkında b&ouml;yle şeyler s&ouml;yleme, o benden sonra sizin velinizdir.&quot;</em><a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, Allah Resul&uuml;: <em>&quot;Ali benden sonra sizin velinizdir&quot;</em> şeklindeki buyruğuyla Hz. Ali&#39;yi, diğer b&uuml;t&uuml;n m&uuml;minlerden farklı bir konuma getirmiş ve kendi sahip olduğu meziyetlerin aynısına Hz. Ali&#39;nin de sahip olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermişlerdir.</p>\n\n<p>\n	Burada dikkat edilmesi gereken &ouml;nemli noktalardan birisi de şudur ki, Allah Resul&uuml;: <em>&quot;Ali benden sonra sizin velinizdir&quot;</em> ifadesini kullanmadan &ouml;nce: <em>&quot;Ben m&uuml;minlere kendi nefislerden daha evl&acirc; değil miyim?&quot;</em> <a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a>şeklinde buyurarak, ilk &ouml;nce insanlara kendi makam ve mevkisini hatırlatmış ve bunun ardından: <em>&quot;Ali benden sonra sizin velinizdir&quot;</em> ifadesini kullanmıştır.</p>\n\n<p>\n	Peygamber efendimizin bu davranışı, &nbsp;Hz Ali&rsquo;nin aynen Resulullah gibi, m&uuml;minlere oranla kendi canlarından &ouml;nde geldiğini a&ccedil;ık&ccedil;a ortaya koyarken, aynı zamanda Hz. Ali&#39;nin de Allah Resul&uuml; gibi, Allah Te&acirc;l&acirc;&#39;nın beğenip se&ccedil;kin kıldığı kullarından olduğunu ş&uuml;pheye mahal bırakmayacak şekilde g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<h4>\n	9- Allah Resul&uuml; Kimin Mevlası ise Hz. Ali de Onun Mevlasıdır</h4>\n\n<p>\n	Allah Resul&uuml;n&uuml;n Hz. Ali hakkında Veda haccı d&ouml;n&uuml;ş&uuml;nde &ldquo;Gadir-i Hum&rdquo; ismindeki b&ouml;lgede buyurmuş olduğu: <em>&quot;Ben kimin mevlası isem Ali de onun mevlasıdır&hellip;&quot; </em>buyruğu, Hz Ali&rsquo;nin Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından olduğunu belgeleyen diğer bir kuşku g&ouml;t&uuml;rmeyen ilahi vahiydir.</p>\n\n<p>\n	Kısaca bu olay ş&ouml;yle ger&ccedil;ekleşmiştir: Allah Resul&uuml; Veda haccı d&ouml;n&uuml;ş&uuml;nde Gadir-i Hum b&ouml;lgesinde b&uuml;t&uuml;n hacıların bir araya toplanmasını emreder ve &uuml;st &uuml;ste atılan develerin eğerleriyle yapılan bir y&uuml;ksekliğe &ccedil;ıkarak Allah Te&acirc;l&acirc;&#39;yı medh-u sena ettikten sonra ş&ouml;yle buyururlar: <em>&quot;Ey insanlar! Sizin i&ccedil;inizden ayrılmam ve Rabbime kavuşmam yakındır. Bunu bana her şeyi bilen Cenab-ı Hak bildirmiştir. Ben de sorumluyum siz de sorumlusunuz. Ne diyorsunuz?&quot; </em></p>\n\n<p>\n	Sahabeler: &quot;Biz sizin İslam&rsquo;ı tebliğ ettiğinize ve bu yolda ne kadar &ccedil;ok &ccedil;alıştığınıza şahidiz. Allah m&uuml;k&acirc;fatların en iyisini size versin.&quot;</p>\n\n<p>\n	Peygamber efendimiz: <em>&quot;Allah&#39;ın birliğine, onun kulu Muhammed&#39;in peygamberliğine, cennet ve cehennemin, &ouml;l&uuml;m ve kıyametin, &ouml;l&uuml;mden sonraki hayatın hak olduğuna tanıklık ediyor musunuz?&quot;</em></p>\n\n<p>\n	Sahabeler: &quot;Tanıklık ediyoruz.&quot;</p>\n\n<p>\n	Peygamber efendimiz: <em>&quot;Allah&#39;ım! Şahit ol&quot;</em> dedikten sonra konuşmasına ş&ouml;yle devam eder:</p>\n\n<p>\n	<em>&quot;Ey insanlar! Kevser&#39;in yanında tekrar buluşacağız. Benden sonraki iki değerli cevhere karşı nasıl davranacağınıza dikkat edin.&quot;</em></p>\n\n<p>\n	Sahabeler: &quot;Ey Allah&#39;ın Resul&uuml;! Nedir o iki cevher?&quot;</p>\n\n<p>\n	Peygamber efendimiz: <em>&quot;Allah&#39;ın kitabı ve benim Ehl-i Beyt&#39;im. Allah, Kevser&#39;in yanında bana varıncaya kadar, bu ikisinin birbirinden ayrılmayacağını bana bildirmiştir. Onların &ouml;n&uuml;ne ge&ccedil;meyin, zira bu durumda hel&acirc;ke uğrarsınız. Onlardan geri de kalmayın. Zira yine kaybedersiniz.&quot;</em></p>\n\n<p>\n	Sonra herkesin g&ouml;r&uuml;p tanık olacağı şekilde Hz. Ali (a.s)&#39;ın elini kaldırarak ş&ouml;yle der: <em>&quot;Ey insanlar! M&uuml;minlere kendilerinden daha &uuml;st&uuml;n ve onlara velayet ve nezareti olan kişi kimdir?&quot;</em></p>\n\n<p>\n	Sahabeler: &quot;Allah ve Peygamber&rsquo;i daha iyi bilir.&quot;</p>\n\n<p>\n	Peygamber efendimiz: <em>&quot;Allah&#39;ın benim &uuml;zerimde, benim ise m&uuml;minler &uuml;zerinde velayet hakkım var. Ben m&uuml;minlere kendilerinden daha evlayım. O halde: Ben kimin mevl&acirc;sı isem, Ali de onun mevlasıdır.</em> (Ahmet bin Hanbel&#39;in naklettiği rivayete g&ouml;re, Hz. Peygamber bu c&uuml;mleyi d&ouml;rt defa tekrarlar) <em>Allah&#39;ım! Onu sevenleri sev, d&uuml;şmanlarıyla d&uuml;şman ol. Ona yardımcı olana yardım et ve ona karşı savaşanı kahret. Hakkı onunla sağlamlaştır. Burada hazır bulunanlar, olmayanlara bunu iletsinler.&quot; </em></p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n bu konuşmasından sonra orada bulunan sahabeler &quot;Ne mutlu sana, ey Ali! Bizim ve b&uuml;t&uuml;n m&uuml;min kadın ve erkeklerin mevlası oldun&quot; diyerek Hz. Ali&#39;yi tebrik ederler.&quot;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Evet, Allah Resul&uuml;n&uuml;n Gadir-i Hum&#39;da buyurmuş olduğu bu hutbe, Hz. Ali (a.s)&#39;ın Allah Resul&uuml; gibi Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kılmış olduğu kullarından olduğunu ve diğer m&uuml;minler &uuml;zerinde Allah Resul&uuml;n&uuml;n sahip olduğu &uuml;st&uuml;nl&uuml;k ve velayet de dahil olmak &uuml;zere b&uuml;t&uuml;n haklara sahip olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<h4>\n	10- Hz. Ali (a.s)&#39;ı Sevmek İman&rsquo;dır. Ona buğzetmek (kin beslemek) ise M&uuml;nafıklıktır</h4>\n\n<p>\n	Hz. Ali (a.s)&#39;ın Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı kullarından olduğunu ortaya koyan diğer bir ilahi bildirim ise, Allah Resul&uuml;n&uuml;n, Hz Ali&rsquo;nin sevgisini iman&rsquo;ın &ouml;l&ccedil;&uuml;s&uuml; ve ona buğzetmeyi ise m&uuml;nafıklık &ouml;l&ccedil;&uuml;s&uuml; olarak ashaba sunmasıdır. Buna dair onlarca hadis Ehlibeyt ve Ehlis&uuml;nnet kaynaklarında yer almıştır. Ancak burada sadece bir ka&ccedil;ına işaret etmekle yetineceğiz:</p>\n\n<p>\n	1- Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali&#39;yi sevmek iman, ona buğzetmek ise m&uuml;nafiıklıktır.&quot;</em><a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	2- Hz Ali ş&ouml;yle buyuruyor: <em>&quot;Tohumu yarıp yeşerten ve canları yaratan Allah&#39;a yemin olsun ki Allah Resul&uuml; &quot;Ancak m&uuml;min kimsenin beni seveceğini ve ancak m&uuml;nafık kimsenin bana buğzedeceğini&quot; bana bildirmiştir.&quot;</em><a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	3- Hz Ali ş&ouml;yle buyuruyor: Allah Resul&uuml; bana ş&ouml;yle buyurdu: <em>&quot;Ey Ali seni ancak m&uuml;min kimse sever ve ancak m&uuml;nafık kimse sana kin besler.&quot;</em><a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	Evet, Hz. Ali (a.s), sevgisi hak ile batılın, iman ile nifakın ayrışma &ouml;l&ccedil;eği olacak kadar Allah katında y&uuml;ce makam ve se&ccedil;kinliğe sahiptir. &Ouml;yle ki sahabeler, Hz Ali&rsquo;nin sevgisini taşıyıp taşımamak &ouml;l&ccedil;&uuml;s&uuml;yle m&uuml;min ve m&uuml;nafıkları birbirinden ayırt ettiklerini; &quot;Biz m&uuml;nafıkları, Ali&#39;ye olan kinleriyle teşhis ediyorduk&quot; ifadesiyle itiraf edip dile getirmişlerdir.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<h4>\n	11- Hz. Ali (a.s) Allah&#39;ın En Sevimli Kuludur</h4>\n\n<p>\n	Hz. Ali (a.s)&#39;ın Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı kullarından olduğunu bildiren bir diğer ilahi bildirim ise, Allah Resul&uuml;n&uuml;n o hazreti Allah&#39;ın en sevimli kulu olarak &uuml;mmete tanıtması, Allah&#39;ın ve Resul&uuml;n&uuml;n onu sevdiğini ve onun da Allah ve Resul&uuml;n&uuml; sevdiğini, a&ccedil;ık&ccedil;a ilan etmesidir. Buna dair hadisler hem Ehlibeyt hem de Ehlis&uuml;nnet kaynaklarında m&uuml;tavatir olarak yer almıştır.</p>\n\n<p>\n	&Ouml;rneğin, &nbsp;Enes bin Malik ş&ouml;yle diyor: Allah Resul&uuml;ne<ins cite=\"mailto:ebuzer\" datetime=\"2011-08-21T04:27\">,</ins> ekmek arasında<ins cite=\"mailto:ebuzer\" datetime=\"2011-08-21T04:27\">,</ins> kızartılmış bir kuş eti getirildi. Allah Resul&uuml;: <em>&quot;Rabbim, katındaki sana en sevimli olan kulunu bu eti benimle beraber yemesi i&ccedil;in g&ouml;nder&quot; </em>diye dua etti. Bu esnada Hz. Ali (a.s) &ccedil;ıka geldi ve o kuşun etini Allah Resul&uuml; ile birlikte yediler.&quot;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Yine Hayber savaşında Allah Resul&uuml;, ilk &ouml;nce İslam bayrağını Ebu Bekir, &Ouml;mer ve benzeri birka&ccedil; sahabeye verip de onların bir iş yapamadan geri d&ouml;nmesi &uuml;zerine, <em>&quot;Yarın bayrağı &ouml;yle bir kişiye vereceğim ki o, Allah ve Resul&uuml;n&uuml; sever Allah ve Resul&uuml; de onu sever ve Allah onun eliyle bu fethi ger&ccedil;ekleştirecektir&hellip;&quot; </em>buyurmuşlardır&quot;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	B&uuml;t&uuml;n İslami kaynaklarda m&uuml;tavatir olarak yer alan bu iki hadis, o hazretin, pek y&uuml;ce bir makama sahip olan Allah&#39;ın se&ccedil;kin kıldığı kullarından olduğu hakikatini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne seren bir başka ilahi bildirimlerdir. Dolayısıyla burada başka bir a&ccedil;ıklamaya gerek duymuyoruz ve bu b&ouml;l&uuml;m&uuml; Allah Resul&uuml;n&uuml;n Hz. Ali (a.s)&#39;ın se&ccedil;kinliğini ve &uuml;st&uuml;n kişiliğini ortaya koyan s&ouml;zlerinden bir kısmına yer vererek sonlandırıyoruz:</p>\n\n<p>\n	<strong>1-</strong> Allah Resul&uuml; Hz. Ali&#39;nin kolundan tutarak ş&ouml;yle buyurmuşlardır: <em>&quot;Bu, <del cite=\"mailto:ebuzer\" datetime=\"2011-08-21T04:35\">sadıkların </del>doğruların imamı, k&acirc;firlerin ise katilidir. Ona yardımcı olana yardım olunur, ondan yardımı esirgeyenden yardım esirgenir.&quot;</em><a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	<strong>2- </strong>Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali hakkında bana &uuml;&ccedil; şey vahiy olundu; Ali, M&uuml;sl&uuml;manların efendisi, muttakilerin imamı ve aky&uuml;zl&uuml; m&uuml;minlerin komutanıdır.&quot;</em><a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	<strong>3- </strong>Allah Resul&uuml; Ensar&#39;a ş&ouml;yle buyurmuşlardır: <em>&quot;Ey Ensar topluluğu! Size, kendisine tutunduğunuz takdirde, hi&ccedil;bir zaman yolunuzu şaşırmayacağınız birini tavsiye edeyim mi? O, Ali&#39;dir. Onu beni sevdiğiniz gibi sevin. Bana verdiğiniz değeri ona da verin. Burada size dediklerimi, Cebrail, Allah Azze ve Celle tarafından bana emretmiştir.&quot;</em><a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	<strong>4-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;İlmin şehri benim, kapısı ise Ali&#39;dir. İlmi arzulayan varsa kapıya gitsin.&quot;</em><a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	<strong>5-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali, ilmimin kapısıdır, risaletimin i&ccedil;eriğini o benden sonra &uuml;mmetime a&ccedil;ıklayacaktır. Onu sevmek iman, ona kin bağlamak ise nifaktır.&quot;</em><a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	<strong>6- </strong>Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali bin Ebu Talib Hitte kapısıdır, o kapıdan giren m&uuml;min, &ccedil;ıkan ise k&acirc;fir olur.&quot;</em><a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	<strong>7-</strong> Allah Resul&uuml; Veda Haccı sırasında Arafe g&uuml;n&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ali bendendir, ben de Ali&#39;denim, benim tarafımdan ancak ben veya Ali mesaj ulaştırabilir...&quot;</em><a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	<strong>8-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Bana itaat eden Allah&#39;a itaat etmiştir, bana karşı gelen ise Allah&#39;a karşı gelmiştir. Ali&#39;ye itaat eden bana itaat etmiştir, ona karşı gelen ise bana karşı gelmiştir.&quot;</em><a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	<strong>9-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ey Ali! Sen d&uuml;nyada da efendisin, ahirette de. Senin dostun benim dostumdur, benim dostum ise Allah&#39;ın dostudur. Senin d&uuml;şmanın benim d&uuml;şmanımdır, benim d&uuml;şmanım ise Allah&#39;ın d&uuml;şmanıdır. Benden sonra sana d&uuml;şman olana yazıklar olsun.&quot;</em><a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	<strong>10-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Kim benim gibi yaşayıp, benim gibi &ouml;lmek istiyorsa ve Allah&#39;ın bana vaadettiği ebedi cennete girmek istiyorsa, Ali ve ondan sonraki z&uuml;rriyetini kendine veli edinsin. &Ccedil;&uuml;nk&uuml; hi&ccedil;bir zaman onlar sizi hidayet kapısından uzaklaştırıp dalalet kapısına y&ouml;neltmezler.&quot;</em><a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<p>\n	<strong>11-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır<em>: &quot;Kim benim hayatımı yaşayıp, benim &ouml;l&uuml;m&uuml;m gibi &ouml;lmeyi diliyorsa ve Rabbimin hazırladığı cennette yuva edinmek istiyorsa, benden sonra kendine veli olarak Ali&#39;yi se&ccedil;sin, ona sadık kalanlara sadık kalsın. Benden sonra Ehl-i Beyt&#39;ime uysun, onları kendisine &ouml;rnek alsın. &Ccedil;&uuml;nk&uuml; onlar benim soyumdurlar, benim tıynetimden yaratılmışlar ve benim ilim ve kavrayışımı kazanmışlardır. &Uuml;mmetimden onların faziletini yalanlayıp, onlarla olan bağımı yok sayanlara yazıklar olsun. Allah <del cite=\"mailto:ebuzer\" datetime=\"2011-08-21T18:26\">onlara </del>şefaatimi onlara nasip etmesin.&quot;</em><a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	<strong>12-</strong> Allah Resul&uuml; Ammar bin Yasir&#39;e hitaben ş&ouml;yle buyurmuşlardır: <em>&quot;Ey Ammar! Eğer Ali&#39;nin bir vadiye, diğer insanların ise başka bir vadiye girdiğini g&ouml;r&uuml;rsen, Ali&#39;nin girdiği vadiye gir. &Ccedil;&uuml;nk&uuml; o seni sapkınlığa sevk etmez ve hidayetten uzaklaştırmaz.&quot;</em><a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	<strong>13-</strong> Allah Resul&uuml; ş&ouml;yle buyurmuşlardır: <em>&quot;Ben uyarıcıyım, Ali ise hidayet&ccedil;idir. Ey Ali! Benden sonra hidayet arayanlar seninle hidayet bulacaklardır.&quot;</em><a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	<strong>14-</strong> <em>&quot;Ali Kur&#39;an&#39;la, Kur&#39;an da Ali iledir. Bu ikisi Kevser&#39;in yanında bana varıncaya kadar bir birinden ayrılmayacaklardır.&quot;</em><a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	Ehlibeyt ve Ehlis&uuml;nnet kaynaklarında yer alan bu ve benzeri y&uuml;zlerce hadis, başta Hz. Ali (a.s) olmak &uuml;zere Allah Resul&uuml;n&uuml;n Kur&#39;an-ı Kerimle birlikte &uuml;mmetine emanet edip kendilerine tutundukları takdirde asla delalete d&uuml;şmeyeceklerini bildirdiği Ehlibeyti&#39;nin, Allah Te&acirc;l&acirc; katında b&uuml;y&uuml;k bir makam ve mevkiye sahip olan se&ccedil;kin kıldığı kullarından olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Buraya kadar Hz. Ali (a.s)&#39;ın, Hak Te&acirc;l&acirc; ve Allah Resul&uuml; katındaki konumunu, &ouml;rnek olarak zikrettiğim bazı Kur&#39;an ayetleri ve Allah Resul&uuml;nden nakledilen bazı ilgili beyanlarından anlamaya &ccedil;alıştık. Şimdi ise bu hususta bize yol g&ouml;sterici olabilecek &uuml;&ccedil;&uuml;nc&uuml; y&ouml;ntem olan, kişinin ortaya koymuş olduğu yaşam tarzı ve eserleri a&ccedil;ısından konuya kısaca bir g&ouml;z atarak bu yazıyı noktalamak istiyorum.</p>\n\n<h3>\n	<em>Yaşam Tarzı ve Eserleri A&ccedil;ısından Hz. Ali (a.s)&#39;ın Y&uuml;ce Şahsiyeti</em></h3>\n\n<p>\n	Kişinin yaşam tarzı ve ortaya koyduğu eserleri, onun Allah Te&acirc;l&acirc; katındaki makam ve mevkisini anlamak adına başvurulması gereken &uuml;&ccedil;&uuml;nc&uuml; yol olduğunu daha &ouml;nce a&ccedil;ıklamıştık. Hz. Ali (a.s)&#39;ın yaşam tarzı ve ortaya koyduğu eserler ise, baştan sona o hazretin y&uuml;ce şahsiyeti, Allah Te&acirc;l&acirc; katındaki &uuml;st&uuml;n makamı ve se&ccedil;kin kılınan kullardan olduğunu belgeleyen belgelerle doludur. Bu konu, dost ve d&uuml;şman herkesin dile getirip ittifak ettiği bir mevzudur.</p>\n\n<p>\n	İbn-i Ebu&#39;l-Hadid el-Mutezili bu konuda ş&ouml;yle yazıyor: &quot;Hz. Ali&#39;nin &uuml;st&uuml;nl&uuml;kleri; b&uuml;y&uuml;kl&uuml;k, y&uuml;celik, yaygınlık ve bilinirlik a&ccedil;ısından &ouml;yle bir dereceye ulaşmıştır ki, bunları beyan edip a&ccedil;maya kalkışmak, bilineni bildirmek anlamında olup, abesle iştigal anlamına gelir.</p>\n\n<p>\n	Ben, d&uuml;şman ve rakiplerinin bile &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; itiraf edip dile getirmek zorunda kaldığı ve y&uuml;celiğini ink&acirc;r ederek gizleyemediği bir kişinin hakkında ne s&ouml;yleyebilirim ki! Bilindiği gibi, Umeyyeoğulları doğusuyla batısıyla b&uuml;t&uuml;n İslam yurduna h&acirc;kim oldular ve ellerinden gelen her hileye başvurarak, Ali&#39;nin nurunu s&ouml;nd&uuml;rmeye &ccedil;alıştılar, imk&acirc;n buldukları b&uuml;t&uuml;n g&uuml;&ccedil;lerini kullanarak, onun alelyhinde &ccedil;alışmalar yaptılar, onun aleyhinde yalan, kusur ve ayıplar uydurdular, minberlerde ona lanet ettirdiler, onun &ouml;vg&uuml;s&uuml;nden bahsedeni tehdit ettiler, dahası hapse attılar ve katlettiler. Onun faziletini i&ccedil;eren hadislerin rivayet edilmesini veya onun y&uuml;celiğini i&ccedil;eren bir s&ouml;z&uuml;n s&ouml;ylenmesini yasakladırlar. &Ouml;yle ki, hatta yeni doğan bir &ccedil;ocuğun onun adıyla adlandırılmasını dahi yasakladılar. Ancak b&uuml;t&uuml;n bunlar ona y&uuml;celikten ve &uuml;st&uuml;nl&uuml;kten başka bir şey katmadı. O, aynen bir misk misali gibi idi, gizlendik&ccedil;e onun g&uuml;zel kokusu b&uuml;t&uuml;n &ccedil;evreye yayıldı. O, aynan g&uuml;neş ışığı gibi idi, bir g&ouml;z onu g&ouml;rmekten k&ouml;rleştiyse de sayısız g&ouml;zler onun ışığıyla aydınlandı.</p>\n\n<p>\n	Ben b&uuml;t&uuml;n faziletlerin kendisine d&ouml;nd&uuml;ğ&uuml; bir kişi hakkında ne s&ouml;yleyebilirim ki. B&uuml;t&uuml;n İslam fırkaları kendilerini ona vardırmak &ccedil;abasındadır ve onu kendi b&uuml;y&uuml;kleri gibi g&ouml;stermeğe &ccedil;alışmaktadır. Dolayısıyla o b&uuml;t&uuml;n &uuml;st&uuml;nl&uuml;klerin başı, kaynağı ve &ouml;nc&uuml;s&uuml;d&uuml;r. Ondan sonra gelip de faziletten bir nasip alan her fazilet erbabı ise, ancak fazileti ondan almıştır, onu kendine &ouml;nder edinmiştir ve onun izinden gitmeğe &ccedil;alışmıştır.&quot;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	<span dir=\"RTL\">ٍ</span>Yine Arap dilinin meşhur bilgini Sibevih&#39;in hocası olan Aruz ilmi ve ilk Arap dili l&uuml;gatinin kurucusu Halil bin Ahmed el-Ferahidi, Hz Ali&rsquo;yi anarken ş&ouml;yle yazıyor: &quot;Ben bu kişi hakkında ne diyebilirim ki, onun &uuml;st&uuml;nl&uuml;klerini, dostları korkularından, d&uuml;şmanları ise, kıskan&ccedil;lıklarından gizlediler ama bu iki başlı gizlemeye rağmen, onun &uuml;st&uuml;nl&uuml;kleri iki ufuk arasını doldurdu; dahası bu bilinenler, sadece onun sahip olduğu &uuml;st&uuml;nl&uuml;klerinin az bir kısmını oluşturmaktadır ve aslında b&uuml;t&uuml;n &uuml;st&uuml;nl&uuml;kler ona aittir.&quot; <a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<p>\n	Yine İmam Şafii Hz Ali (a.s) hakkında ş&ouml;yle yazıyor: &quot;Ne diyebilirim, &ouml;yle birisinin hakkında ki, d&uuml;şmanları haset ve d&uuml;şmanlıkları y&uuml;z&uuml;nden faziletlerini hasıraltı ettiler, dostları ise, takiyye ve (Ehl-i Beyt) d&uuml;şmanlarının korkusundan faziletlerini a&ccedil;ığa vuramadılar ama buna rağmen onun fazileti doğuyla batı arasını doldurdu.&quot;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></p>\n\n<p>\n	Yine Halil bin Ahmet El-Ferahidi&#39;ye Hz Ali&rsquo;nin imameti konusu sorulunca şu cevabı vermiştir: &quot;Herkesin ona (Ali&#39;ye) muhta&ccedil; olması ve onun, hi&ccedil; kimseye muhta&ccedil; olmaması, onun herkesin &ouml;nder ve imamı olduğunun a&ccedil;ık delilidir.&quot;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	Ahmet bin Hanbel ise ş&ouml;yle yazıyor: &quot;Allah Resul&uuml;n&uuml;n sahabeleri i&ccedil;inde, hi&ccedil; birisinin fazileti, Hz. Ali&#39;nin faziletine ulaşamaz.&quot;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	İrfan ilminin babası olarak bilinen Muhyiddin Arab&icirc; ise Hz Ali (a.s) hakkında ş&ouml;yle yazıyor: &quot;Allah Te&acirc;l&acirc;&#39;dan gelen vahbi ilimleri alabilmek konusunda Hz. Muhammed&#39;in hakikatinden başka daha layık bir kimse yoktu. Hz. Muhammed&#39;e en yakın kişi ise Ali bin Ebu Talib (r.a) idi. O, &acirc;lemin imamı ve b&uuml;t&uuml;n peygamberlerin sırrı idi.&quot;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	B&uuml;y&uuml;k d&uuml;ş&uuml;n&uuml;r ve filozof İbn-i Sina ise, Hz Ali&rsquo;yi anarken ş&ouml;yle yazıyor: &quot;O, hikmetin merkezi, hakikatin ekseni ve aklın hazinesi idi. Emir&uuml;lm&uuml;minin Ali&#39;nin insanlar arasındaki konumu, m&acirc;&#39;kulatın m&acirc;hsusata olan konumu gibi idi.&quot; <a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></p>\n\n<p>\n	Kısacası Hz. Ali (a.s), insanın Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarından olmasını sağlayan; iman, ihl&acirc;s, ibadet, takva, z&uuml;ht, ilim, sabır, irfan, c&ouml;mertlik, cesaret, adalet, fesahat, belagat, doğru s&ouml;zl&uuml; olmak ve g&uuml;zel ahlak gibi, insani erdemlerde, Allah Resul&uuml;nden sonraki ikinci şahsiyet idi. Ashaptan hi&ccedil; kimse bu g&uuml;zel vasıflarda onunla kıyas edilemezdi. Bu ger&ccedil;eği, ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde Hz Ali hakkında azıcık bilgi sahibi olan, dost d&uuml;şman hi&ccedil; kimse ink&acirc;r etmemiştir, edemez de, bundan başkasını s&ouml;ylememiştir, s&ouml;yleyemez de, s&ouml;ylerse de apa&ccedil;ık bir yalancı olduğu her kes tarafından bilinir.</p>\n\n<p>\n	Evet, Hz. Ali (a.s)&#39;ın y&uuml;ce erdemlerin zirvesinde olduğu ger&ccedil;eği, o kadar a&ccedil;ıktır ki, hatta kendisine minberlerde lanet ettirecek kadar azılı bir d&uuml;şmanı olan Muaviye bile bu ger&ccedil;eği b&uuml;t&uuml;n &ccedil;abalarına rağmen gizleyememiş ve bazen de onun i&ccedil;in &ccedil;ok acı olan bu ger&ccedil;eği itiraf etmekten başka bir &ccedil;aresi kalmamıştır. Burada &ldquo;asıl &uuml;st&uuml;nl&uuml;k, d&uuml;şmanın dile getirdiği &uuml;st&uuml;nl&uuml;kt&uuml;r&rdquo; babından, bu itirafların birisine yer vermek istiyoruz: &nbsp;</p>\n\n<p>\n	İbn-i Ebu&#39;l-Hadid ve diğerlerinin naklettiği bir rivayette ş&ouml;yle yer almıştır: &quot;Bir s&uuml;re Hz. Ali&#39;nin huzurunda bulunma şerefine nail olan Zirar bin Z&uuml;mre, Hz Ali&rsquo;nin şehadetinin ardından Muaviye&#39;nin yanına vardığında, Muaviye kendisinden Ali&#39;yi anlatmasını istedi; Zirar her ne kadar Muaviye&#39;den kendisini bundan muaf tutmasını istediyse de Muaviye israrcı oldu ve illa da konuşmak zorunda olduğunu kendisine bildirdi.</p>\n\n<p>\n	Bunun &uuml;zerine Zirar ş&ouml;yle dedi: &quot;Mademki konuşmak zorundayım, ben onun hakkında bildiğimden başkasını s&ouml;ylemeyeceğim. And olsun Allah&#39;a ki Ali, &ccedil;ok geniş ufuklu ve gayet g&uuml;&ccedil;l&uuml; birisi idi. S&ouml;zleri son s&ouml;z olurdu. Adalet &uuml;zere h&uuml;kmederdi, her tarafından ilim fışkırıyordu, b&uuml;t&uuml;n varlığı hikmet haykırıyordu, d&uuml;nya ve ziynetlerinden olabildiğince uzak duruyordu, gece ve karanlığına ise gayet yakın idi.</p>\n\n<p>\n	And olsun Allah&#39;a bolca g&ouml;zyaşları d&ouml;kerdi ve uzun s&uuml;re tefekk&uuml;r ederdi. Elbiselerin eskisi, yemeklerin en katıksızı en &ccedil;ok hoşlandığı şeydi. And olsun Allah&#39;a ki o bizden biri gibi idi, soru sorduğumuzda cevap verirdi, yanına vardığımızda bizimle konuşmaya başlardı, davet ettiğimizde davetimize icabet ederdi.</p>\n\n<p>\n	And olsun Allah&#39;a ki, onun bizi bunca kendisine yakınlaştırmasına ve bize gayet yakın durmasına rağmen, biz onun şahsiyetinin azameti karşısında eziklik hisseder ve huzurunda konuşma cesaretini kendimizde bulamazdık.</p>\n\n<p>\n	O, din ehlini b&uuml;y&uuml;k tutardı, fakirleri pek severdi. G&uuml;&ccedil;l&uuml; olanlar onu batıla &ccedil;ekme hayaline kapılamazdı, g&uuml;&ccedil;s&uuml;z olanlar ise onun adaletinden emin idi.</p>\n\n<p>\n	Allah&#39;ı şahit tutarak diyorum ki, gecenin karanlığını serdiği ve yıldızların batmaya y&uuml;z tuttuğu bir anda onun ibadet mihrabında dikilip sakalını eliyle tutarak yılan sokmuş birisi gibi sağa sola kıvrandığını ve h&uuml;zne kapılmış biri gibi g&ouml;zyaşı d&ouml;kerek ş&ouml;yle dediğine şahit oldum: &quot;Ey d&uuml;nya bana mı kastetmişsin, beni elde etme şevkine mi kapılmışsın! Asla, asala! Git benden başkasını aldat! Ben seni &uuml;&ccedil; talakla boşamışım, artık sana d&ouml;n&uuml;ş&uuml;m yok. Senin &ouml;mr&uuml;n pek kısa, yaşamın pek aşağı, değerin ise pek azdır. Ah! Azığın azlığından, yolculuğun uzunluğundan, yolun korkun&ccedil;luğundan!</p>\n\n<p>\n	Bu arada Muaviye elinde olmadan g&ouml;zyaşı d&ouml;kmeğe başlamıştı, yanındakiler de ağlamaya koyulmuşlardı.</p>\n\n<p>\n	Bu esnada Muaviye eliyle g&ouml;zyaşlarını silerek ş&ouml;yle dedi: &quot;Allah Ebu&#39;l Hasan&#39;a rahmet eylesin, and olsun Allah&#39;a ki o b&ouml;yle birisi idi.</p>\n\n<p>\n	Peki, ey Zirar şimdi ona ne kadar &uuml;z&uuml;l&uuml;yorsun?&nbsp; Zirar ise şu cevabı verdi: &quot;Benim ona olan h&uuml;zn&uuml;m biricik yavrusu kucağında katledilen annenin h&uuml;zn&uuml; gibidir; ne g&ouml;zyaşları diner ne de h&uuml;zn&uuml; biter.&quot;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a>&nbsp; &nbsp;</p>\n\n<p>\n	Evet, en azılı d&uuml;şmanı Muaviye&#39;nin de itiraf ettiği gibi, Hz. Ali (a.s) b&ouml;yle ve hatta bu anlatılandan &ccedil;ok &ccedil;ok y&uuml;ce birisi idi. İbadet a&ccedil;ısından Allah Resul&uuml;nden sonra hem nitelik hem de nicelik a&ccedil;ısından insanların en &ccedil;ok ve en &uuml;st&uuml;n ibadet edeni idi. <em>&quot;Rabbim, derdi; ben sana ne korkudan, ne de beklentiden dolayı ibadet ediyorum, seni ibadet etmeğe layık bulduğum i&ccedil;in sana ibadet ediyorum.&quot;</em><a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	İlim a&ccedil;ısından Allah Resul&uuml;n&uuml;n; ilim ve hikmetinin yeg&acirc;ne kapısı olarak tanıttığı kişi idi. Sahabeler i&ccedil;inde minbere &ccedil;ıkarak: <em>&quot;Ey insanlar, beni kaybetmeden &ouml;nce bana sorun; Resulullah beni ilimle beslemiştir. Bana sorun, &ccedil;&uuml;nk&uuml; ilklerin ve sonların ilmi bendedir, eğer benim i&ccedil;in bir k&uuml;rs&uuml; kurulursa, ben Tevrat ehline Tevrat&#39;ta olanla h&uuml;kmederim, &ouml;yle ki, eğer Tevrat konuşursa, Ali doğru s&ouml;ylemiştir, o Allah&#39;ın bende indirdiğiyle h&uuml;kmetmiştir, der; İncil ehline de İncil&#39;de olanla h&uuml;kmederim, &ouml;yle ki eğer İncil konuşursa, Ali doğru s&ouml;ylemektedir, o Allah&#39;ın bende indirdiğiyle h&uuml;kmetmiştir, der; Kur&#39;an ehline de Kur&#39;an&#39;da olanla h&uuml;kmederim, &ouml;yle ki eğer Kur&#39;an konuşursa Ali doğru s&ouml;ylemiştir, o Allah&#39;ın bende indirdiğiyle h&uuml;kmetmiştir, der&hellip;.Beni kaybetmeden &ouml;nce sorun. Tohumu yarıp yeşerten ve canları yaratan Allah&rsquo;a and olsun ki, birer birer kuran ayetlerini bana sorsanız, ben her ayetin gece mi g&uuml;nd&uuml;z m&uuml;, Medine&#39;de mi Mekke&#39;de mi, sefer de mi sefer dışında mı indiğini, nasih ve mensuhunu, m&uuml;hkem ve m&uuml;teşabihini, tevil ve tenzil manasını size bildiririm&hellip;.&quot;</em><a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a> <em>&quot;Beni kaybetmeden &ouml;nce bana sorun. Zira ben, sizin yery&uuml;z&uuml;n&uuml;n yollarına olan aşinalığınızdan daha &ccedil;ok g&ouml;klerin yollarına aşınayım&quot;</em><a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a> deyip de sorulan hi&ccedil;bir soru altında kalmayan tek kişi Hz. Ali idi. Aslında hangi g&uuml;zel vasfı ele alırsak alalım, Hz. Ali (a.s) b&uuml;t&uuml;n g&uuml;zel vasıflarda b&ouml;yle idi. Allah Resul&uuml;nden sonra hi&ccedil; kimse onun dengi değildi ve g&uuml;zel vasıflarda hi&ccedil; kimse onunla boy &ouml;l&ccedil;&uuml;şemezdi.</p>\n\n<p>\n	Hz. Ali (a.s)&#39;ın yaşam tarzı ve sahip olduğu y&uuml;ce vasıfları a&ccedil;ısından bu tespitleri yaptıktan sonra, Kur&#39;an-ı Kerim&#39;i, bir de Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kıldığı, ge&ccedil;miş &uuml;mmetlere ait ilahi &ouml;nderlerin se&ccedil;kin kılınma sebebi a&ccedil;ısından incelediğimizde, onların se&ccedil;ilme sebepleri olarak, yaşam tarzları ve sahip oldukları y&uuml;ce vasıfların &ouml;ne &ccedil;ıktığnı g&ouml;rmekteyiz. &Ouml;rneğin bunların başında Allah Te&acirc;l&acirc;&#39;nın, &quot;se&ccedil;kin kıldığı kulları&quot; olarak tanıttığı peygamberleri gelmektedir. Allah Te&acirc;l&acirc;, Kur&#39;an-ı Kerim&#39;de bu ilahi şahsiyetleri se&ccedil;kin kıldığı kulları olarak tanıtırken, aynı zamanda onların se&ccedil;iliş sebeplerini de a&ccedil;ıkladığını g&ouml;rmekteyiz. Bu ilahi şahsiyetlerden s&ouml;z eden b&uuml;t&uuml;n Kur&#39;an-ı Kerim ayetlerinde bunu g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. S&ouml;z&uuml;n uzamasını &ouml;nlemek amacıyla burada bu y&ouml;ndeki &ouml;rnekleri a&ccedil;ıklamıyoruz ve konuyla ilgili bilgi edinmek isteyen değerli okurları &ouml;zellikle ilahi şahsiyet ve peygamberlerin se&ccedil;iliş nedenlerinden toplu halde s&ouml;z eden, Meryem, Enbiya ve Saffat surelerini, bu y&ouml;n&uuml;yle g&ouml;zden ge&ccedil;irmelerini tavsiye ediyoruz.</p>\n\n<p>\n	Ayrıca Kur&#39;an-ı Kerim&#39;i, Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kılıp da kitap, hikmet ve n&uuml;b&uuml;vvet gibi &ouml;zel donanımlarla donattığı kullarıyla olan ilişkisi ve bunun karşısında se&ccedil;kin kılmadığı normal halkla olan ilişkisi a&ccedil;ısından g&ouml;zden ge&ccedil;irdiğimizde g&ouml;r&uuml;yoruz ki, Allah Te&acirc;l&acirc;, se&ccedil;kin kıldığı kullarını, hidayet &ouml;nderleri olarak tanıtıyor ve diğer insanların onların izinden gitmesini emrediyor. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmuştur: <strong>&quot; Sabredip ayetlerimize kesin olarak inanmalarından &ouml;t&uuml;r&uuml;, aralarından, onları buyruğumuzla doğru yola g&ouml;t&uuml;ren &ouml;nderler yaptık&quot;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\"><strong>[104]</strong></a></strong></p>\n\n<p>\n	Ge&ccedil;miş &uuml;mmetlerdeki Allah Te&acirc;l&acirc;&#39;nın se&ccedil;kin kullarının durumu b&ouml;yleyken, Hz. Ali (a.s)&#39;ın bu &uuml;mmet arasındaki konumu ve &uuml;mmetin onun karşısında takınması gereken zorunlu tavrın ne olması gerektiği de bizzat Kur&#39;an-ı Kerim&#39;in bu beyanlarından a&ccedil;ık&ccedil;a anlaşılmaktadır.</p>\n\n<p>\n	Buna ilaveten, bu hususun hem Kur&#39;an-ı Kerim&#39;de hem de Allah Resul&uuml;n&uuml;n a&ccedil;ık beyanlarında hi&ccedil; kimseye kuşku mahalli bırakmayacak şekilde a&ccedil;ık ve net olarak izah edildiğini g&ouml;rmekteyiz. Nitekim bu y&ouml;ndeki ilahi belgelerin bir kısmına &ouml;nceki b&ouml;l&uuml;mde değindik. Aslında bunun aksini d&uuml;ş&uuml;nmek ve s&ouml;ylemek, ilim yerine cehaletin, takva yerine fasıklığın, erdem yerine rezaletin &ouml;ne ge&ccedil;ip &ouml;nderlik yapmasını istemek ve s&ouml;ylemek anlamında olur ki, hi&ccedil;bir selim akıl sahibi birisinin bunu kabul edip s&ouml;ylemesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ayrıca, b&ouml;yle bir d&uuml;ş&uuml;nce, başta İslam dini olmak &uuml;zere b&uuml;t&uuml;n ilahi dinlerin temel &ouml;ğretileriyle &ccedil;elişmektedir ve başta Kur&#39;an-ı Kerim olmak &uuml;zere b&uuml;t&uuml;n ilahi kitapların i&ccedil;eriğine terstir. &nbsp;</p>\n\n<p>\n	İşte bunun i&ccedil;in Hz. Ali (a.s), haklı olarak kendisini tanıtırken: <em>&quot;Ben ve soyumun pak ve hayırlı kişileri, k&uuml;&ccedil;&uuml;k yaşta iken insanların en uysalı, b&uuml;y&uuml;d&uuml;kten sonra ise en bilginleriyiz. Allah bizimle yalanı defeder. Bizimle kuduz k&ouml;peğin dişlerini kırar. Bizimle sizlerin zorluklarını giderir. Bizimle boynunuzdaki d&uuml;ğ&uuml;m&uuml; &ccedil;&ouml;zer. Cenab-ı Allah bizimle başlatır ve bizimle sona erdirir&quot;</em><a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a> buyurmuşlardır.</p>\n\n<p>\n	Keza kendisinin de baş k&ouml;şesinde yer aldığı, Allah Resul&uuml;n&uuml;n Ehlibeytini anlatırken ş&ouml;yle buyurmuşlardır: <em>&quot;</em><em>Onlar ilmin hayatıdır, bilgisizliğin &ouml;l&uuml;m&uuml;. Hilimleri ilimlerinden haber vermekte, sessizlikleri, s&ouml;ylediklerindeki hikmetleri bildirmektedir. Hakka karşı durmazlar, onda aykırılığa d&uuml;şmezler. Onlar İsl&acirc;m&#39;ın direkleridir; onlar halkın sığınaklarıdır, hak onlarla yerini bulur; batıl, onlarla yerinden edilip dili k&ouml;k&uuml;nden kesilir. Onlar, d&icirc;ni, onun h&uuml;k&uuml;mlerini kavramak ve onlara ri&acirc;yet etmek suretiyle anlamışlardır; duymak ve riv&acirc;yet etmek yoluyla değil. &Ccedil;&uuml;nk&uuml; ilm&rsquo;i riv&acirc;yet edenler &ccedil;oktur; ona ri&acirc;yet edenlerse pek &nbsp;azdır.&quot;</em><a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot;</em><em>Onlar (Ehlibeyt) O&#39;nun (Allah Te&acirc;l&acirc;&#39;nın) sırrının saklandığı yer, dininin g&uuml;vencesi, bilgisinin heybesi, kitaplarının korunağı ve dinin dağlarıdırlar. Dininin belini onlarla doğrultmuş; titreyişini onlarla gidermiştir.</em></p>\n\n<p>\n	<em>Başkalarına gelince onlar, k&ouml;t&uuml;l&uuml;k tohumlarını ektiler; yalan ve aldatmalarla da onu suladılar; hel&acirc;k olup gitmeyi ise derip, devşirdiler. Bu &uuml;mmetten hi&ccedil; kimse Muhammed sallallahu aleyhi ve &acirc;lihi ve sellem&#39;in Ehlibeytiyle kıyaslanamaz; onların sunduğu nimetlerden yararlananlar, hi&ccedil; bir zaman onlarla eşit kılınamaz. Onlar dinin temelidirler, yakinin direğidirler; aşırılığa giden onlara d&ouml;nmeli, geride kalan ise onlara varmalıdır. Vel&acirc;yet hakkının t&uuml;m &ouml;zellikleri onlara aittir, vasiyet ve veraset de onlardadır.&quot;</em><a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot;Nerede o yalan &uuml;zere bizden -Ehlibeyt&#39;ten- ayrı olarak kendilerini ilimde derinleşmiş sayanlar. Allah&#39;ın bizim derecemizi y&uuml;celtip, onları ise al&ccedil;altmış olduğu i&ccedil;in; bize ihsan edip, onlardan esirgediği i&ccedil;in; bizi mehrem kılıp onları uzaklaştırdığı i&ccedil;in, bizi kıskanarak bu zanna kapılıyorlar?! Oysaki hidayet ancak bizimle istenebilir ve k&ouml;rl&uuml;k ancak bizimle giderilebilir. Bilin ki İmamlar Kureyş&#39;in H&acirc;şim&icirc; soyundandır. İşler onlardan başkasıyla d&uuml;zene girmez, başkaları da b&ouml;yle bir liyakate sahip değildirler.&quot;</em><a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\"><strong><strong>[108]</strong></strong></a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot; Biziz, n&uuml;b&uuml;vvet ağacı ve vahyin indiği yer; meleklerin inip &ccedil;ıktığı yer. Biziz, ilim m&acirc;denleri, hikmetlerin kaynakları. Bize yardım eden, bizi seven, rahmeti bekler; bize d&uuml;şman olan, bize buğzeden ise, az&acirc;bı bekler.&quot;</em><a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot;Bize sarılan, bize ulaşır; bizden ayrılan, geri kalır ve hel&acirc;k olur; emrimize uyan, &ouml;ne ge&ccedil;er ve mutluluğa erer; bizim gemimizden başka bir gemiye binen ise boğulup gider.&quot;</em><a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot;Kim bizi g&ouml;nl&uuml;yle sever, diliyle yanımızda olur, kılıcıyla d&uuml;şmanımızla savaşırsa, o, cennette bizimle, bizim derecemizde olacaktır. Kim g&ouml;nl&uuml;yle bizi sever, diliyle bize yardım eder, fakat eliyle bize yardım etmez, d&uuml;şmanımızla savaşmazsa; cennette bizimledir, fakat bizim derecemizden aşağı bir derecededir.</em></p>\n\n<p>\n	<em>Biz hakka &ccedil;ağıranlarız; halkın im&acirc;mlarıyız: Ger&ccedil;ek dilleriyiz. Kim bize it&acirc;at ederse kurtuluşa erer. kim bize karşı gelirse hel&acirc;k olup gider.</em></p>\n\n<p>\n	<em>Biz Hıtta&#39;nın kapısıyız. O kapı sel&acirc;met kapısıdır. Kim ondan girerse esen kalır, kurtulur; kim buna karşı gelirse hel&acirc;k olur.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\"><strong>[111]</strong></a></em></p>\n\n<p>\n	<em>Biziz, Allah kullarına y&ouml;nelik onun g&uuml;venilir el&ccedil;ileri, şehirleri hakka y&uuml;celtenler biziz; dost olan bizimle kurtulur, d&uuml;şmanlık eden ise bu nedenle hel&acirc;k olur.</em></p>\n\n<p>\n	<em>Biziz, peygamberlik ağacı, vahyinin indiği yer, meleklerin gelip gittiği yer, hikmetlerin kaynakları, ilmin m&acirc;denleri.</em></p>\n\n<p>\n	<em>Biziz, Ras&ucirc;l-i Ekrem&#39;in elbisesi, onun dostları, ona hizmette bulunanlar, ona varılacak kapılar. Evlere ancak&nbsp; kapılardan girilir; kapılardan başka bir yerden girenler ise hırsızdır ve cez&acirc;landırılır.&quot;</em><a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: <em>&quot;Andolsun Allah&#39;a ki tebliğ edilen emirleri, tamamlanan vaadleri,&nbsp; s&ouml;ylenen t&uuml;m s&ouml;zleri bildim ben. Hikmetin kapıları biz Ehlibeyttedir; işlerin, aydınlatıcı ışıklarıyız biz.&quot;</em><a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	Yine kendisiyle ilgili ş&ouml;yle buyurmuşlardır: <em>&quot;Onların (sahabelerin) g&uuml;c&uuml; kuvveti yokken ben kalktım ve yardıma koştum: onlar başlarını c&uuml;bbelerinin altına gizlediklerinde ben kendimi meydana attım; onlar <del cite=\"mailto:ebuzer\" datetime=\"2011-08-22T04:25\">s&ouml;zden kalmışlarken</del>konuşamazken ben konuştum; onlar durakalmışken ben Allah ışığıyla karanlıkları aştım. Fakat yine de en hafif konuşanları bendim; kendini en fazla g&ouml;stermemeye &ccedil;alışan bendim. Gemi salıverip atımı koşturdum, atımı koşturdum; &ouml;d&uuml;l&uuml; alıp koştum. </em></p>\n\n<p>\n	<em>Fırtınaların kıpırdatamadığı bir dağ gibiydim; kasırgaların s&ouml;k&uuml;p atamadığı bir dağ. Y&uuml;z&uuml;me s&ouml;ylemek i&ccedil;in kusurumu g&ouml;ren bir g&ouml;z olmadı; ardımdan beni kınamak ise hi&ccedil; kimsenin haddi değildi. Zayıf d&uuml;şen, benim yanımda y&uuml;ce ve &uuml;st&uuml;nd&uuml;; ona zulmedenden onun hakkını alırdım. Kuvvetli olan, benim yanımda zayıftı; mazl&ucirc;mun hakkını alırdım ondan. Allah&#39;ın kaz&acirc;sına razı olduk; emrine teslim olup it&acirc;atte bulunduk. Allah&#39;ın el&ccedil;isine, Allah&#39;ın sal&acirc;tı O&#39;na ve soyuna olsun, yalan isn&acirc;d ettiğimi hi&ccedil; g&ouml;rd&uuml;n m&uuml;? O&#39;na iftir&acirc;da bulunduğumu hi&ccedil; g&ouml;rd&uuml;n m&uuml;? And olsun Allah&#39;a O&#39;nu ilk <del cite=\"mailto:ebuzer\" datetime=\"2011-08-22T04:36\">ger&ccedil;ekleyen </del>doğrulayan kişiyim ben; O&#39;na yalan isn&acirc;d eden kişi olmam ben. Ne yapacağıma baktım, verdiğim s&ouml;z&uuml; hatırladım, tuttum ve biat ettim&quot;</em><a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Yine kendileri hakkında ş&ouml;yle buyurmuşlardır: <em>&quot;Allah yolunda, kınayanların s&ouml;zlerine aldırış etmeyen topluluktanım ben</em><em>; y&uuml;zleri ger&ccedil;eklerin y&uuml;zleridir; s&ouml;zleri hayırlı kişilerin s&ouml;zleri. Geceyi kullukla ge&ccedil;irip m&acirc;mur ederler; g&uuml;nd&uuml;z&uuml; hid&acirc;yetle ge&ccedil;irip kendilerine uyanlara kılavuz olurlar. Onlar, Kur&#39;an tutanağına sarılmışlardır; Allah&#39;ın buyruklarını Ras&ucirc;l&uuml;n&uuml;n s&uuml;nnetlerini ihya ederler. Ne ululanırlar, ne de y&uuml;ce g&ouml;r&uuml;rler kendilerini; hıy&acirc;nette bulunmazlar, bozgunculuk etmezler. Kalpleri cennetlerdedir, bedenleri kullukta.&quot;</em><a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	Yine kendileri hakkında ş&ouml;yle buyurmuşlardır: <em>&quot;Andolsun ki, Allah&#39;ın sal&acirc;tı O&#39;na ve soyuna olsun, Ras&ucirc;lullah&#39;ın ashabından olup, ondan duyduklarını unutmayanlar, bilirler, ben bir an i&ccedil;in bile ne noksan sıfatlardan m&uuml;nezzeh olan Allah&#39;ın emrini reddettim, ne de Ras&ucirc;l&uuml;&#39;n&uuml;n emrini. Allahın bana l&uuml;tfettiği erlikle yiğitlerin durakladıkları, ayakların geriye &ccedil;ekildiği yerlerde canımla, başımla onu korudum. Allah&#39;ın sal&acirc;tı O&#39;na ve soyuna olsun, elimden geldiği kadar canımı ona siper ettim; b&uuml;t&uuml;n g&uuml;c&uuml;mle d&uuml;şmanlarıyla savaştım, nefsimle onu korudum; o da benden başka hi&ccedil; kimseye nasip olmayan ilmini bana l&uuml;tfetti.</em></p>\n\n<p>\n	<em>Allah&#39;ın sal&acirc;tı O&#39;na ve soyuna olsun, Ras&ucirc;lullah vef&acirc;t ettiği zaman başı g&ouml;ğs&uuml;mdeydi, ağzının y&acirc;rı avcıma aktı, onu y&uuml;z&uuml;me s&uuml;rd&uuml;m. Allah&#39;ın sal&acirc;tı O&#39;na ve soyuna olsun, onu yıkamaya koyuldum; melekler yardımcılarımdı. Ev halkı ve civ&acirc;rı feryatla dolmuştu. Meleklerin bir kısmı inerken diğer bir kısmı &ccedil;ıkıyordu.</em></p>\n\n<p>\n	<em>Sesleri h&acirc;l&acirc; kulağımdadır; ona salav&acirc;t getiriyorlardı, bu, onu kabrine yerleştirinceye dek devam etti. Hay&acirc;tında da, &ouml;l&uuml;m&uuml;nde de ona benden yakın olan kimdir?</em></p>\n\n<p>\n	<em>Haktan ve hak ehlinden ayrılma; ayağın s&uuml;r&ccedil;mesin, &ccedil;&uuml;nk&uuml; biz Ehlibeyti bırakıp başkasına sarılan hel&acirc;k olur, d&uuml;ny&acirc;sını da yitirir, &acirc;hiretini de.&quot;</em><a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a></p>\n\n<p>\n	Rabbim, bizi, başta Hz. Ali olmak &uuml;zere, Resulun&uuml;n pak Ehlibeytini senin ve Resul&uuml;n&uuml;n tanıttığı gibi tanıyan ve d&uuml;nyada ve ahirette onların safında yer alıp onların izinden giden kullarından</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Meryem, 58.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Bkz. En&#39;am Suresi, 83. ayetten 90. ayete kadar.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Nisa/54.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Ankebut/27.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Enbiya/72-73.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Hud/71-73.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Nisa: 69</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Kehf: 65-66-67.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Neml: 40.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Şevahid&uuml;&#39;t-Tenzil Hakim Heskani el-Hanefi&#39;nin c. 1. s. 43, 45, 46 hadis no: 58, 60, 65, &uuml;&ccedil; tarikten ve Menakib-i Ali bin Ebu Talib, İbn-i Meğazili eş-Şafii&#39;nin, s. 328, hadis no: 375.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Şevahid&uuml;&#39;t-Tenzil, c. 1. s. 42,43, Tefsir-i Selebi, c. 2, s. 279, Bakara Suresi&#39;nin 274. ayetinin tefsirinde ve Menakib-i Ali bin Ebu Talib İbn-i Meğazili, s. 280.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Şevahid&uuml;&#39;t-Tenzil, c. 1. s. 42.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Bkz. Aynı kaynak, c. 1. s. 40, İhkak-&uuml;&#39;l-Hak. C.1 s. 2.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Sevaik&uuml;&#39;l-Muhrika, s. 196, Tarih-i Dimeşk, c. 42, s. 364, Tarih-i Beğdat, c. 6, s. 221, Yenabi&uuml;&#39;l-Meveddet, c.1, s. 377, hadis no: 15.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Menakib-i Harezmi, s. 188, Mecme&uuml;&#39;z-Zevaid, c. 9, s. 112, M&uuml;sned-i Ahmed, c. 1, s. 190.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			10- Maide: 55-56.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- T&acirc;h&acirc;/25. ayetten 35. ayete kadar.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- T&acirc;h&acirc;/36.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Maide/55, 56.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Mecme-&uuml;l Beyan, c.3, s.210, El Gadir, c.2, s. 52, El Mizan, c.6 s.19.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Bkz. Şevahit-&uuml;t Tenzil, Haskani Hanefi&#39;nin s. 161, Menakib-i Ali bin Ebu Talib İbn-i Meğazili Şafii&#39;nin s. 311, Kifayet-&uuml;t Talib, Genci Şafii&#39;nin s. 228, 250, 251, Zehair-&uuml;l Ukba Muhibbiddin Taberi&#39;nin s. 88, 120, El Menakib Harezmi Hanefi&#39;nin s. 178, Tarih-i Dimeşk İbn-i Asakir Şafii&#39;nin c. 2, s. 409, El Fusul-&uuml;l M&uuml;himme İbn-i Sabbağ El Maliki&#39;nin s. 123, 108, Ed-D&uuml;rr-&uuml;l Mensur Suyutu&#39;nin c. 2, s. 293, Feth-&uuml;l Kadir Şefkani&#39;nin c. 2, s. 53, Et- Teshil liulum-it Tenzil Kalbi&#39;nin c. 1 s. 181, Keşşaf Zemehşeri&#39;nin c. 1 s. 649, Tefsir-&uuml;t Taberi Teberi&#39;nin c. 6, s. 288, 289, Zad-&uuml;l Mesir İbn-i Cevzi Hambeli&#39;nin c. 2, s. 383, Tefsir-&uuml;l Kurtubi c. 6, s. 219, 220, Feth-&uuml;l Beyan fi Mekasit-&uuml;l Kur&#39;an c. 3, s. 51, Esbab-&uuml;n N&uuml;zul Vahidi&#39;nin s. 148 ve T&uuml;rk&ccedil;e terc&uuml;mesi s.161, Tefsir-&uuml;l Celaleyn s. 213, Tezkiret-&uuml;l Havvas Sıbt bin Cevzi Hanefi&#39;nin s. 18, 208, Nur-&uuml;l Ebsar Şeblenci&#39;nin s. 71, Yenabi-&uuml;l Meveddet Kunduzi Hanefi&#39;nin s. 115, Tefsir-&uuml;l Kebir Fahri Razi&#39;nin c. 12 s. 20, Tefsir-i İbn-i Kesir c. 2, s. 71, Ahkam-&uuml;l Kur&#39;an Cessas&#39;ın c. 4, s. 102, Mecme-&uuml;z Zevaid c. 7, s. 17, Ensab-&uuml;l Eşraf Belazuri&#39;nin c. 2, s. 150, El Havi lil Fetava Suyutu&#39;nin c. S. 139, 140, Kenz-&uuml;l Ummal c. 6, s. 391, 405 ve c. 15, s. 146, 95, Riyaz-&uuml;n Nazre c. 2, s. 273 M&uuml;sned-i Ahmet bin Hanbel c. 5, s. 38, Metalib-&uuml;s Sual İbn-i Talha Şafii&#39;nin s. 31, Feraid-&uuml;s Simtayn c. 1 s. 11, 190 ve....</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Al-i İmran/173.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- El-Keşşaf, c. 1, s. 649, Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Bu konuda bkz. Yakubi, Tarih, c.2, s.82-83; Halebi, İnsanu&#39;l-Uyun, c.3, s.236; Buhar&icirc;, Sahih, c.5, s.120; İbn Kayyım, Zadu&#39;l- Mead, c.3, s.48; Belazuri, F&uuml;tuhu&#39;l-B&uuml;ldan, c.1, s.77; İbn Sa&#39;d, Tabakatu&#39;l-K&uuml;bra, c.1, s.-357; İbn Hişam, Sire, c.2, s.232-233; M. Asım K&ouml;ksal, age., c.8, s.111. Hz. Peygamber&#39;in (s.a.a) diz &ccedil;&ouml;kerek, &quot;Ya Rabbi! Bunlar, benim ev halkımdır.&quot; dediğine ilişkin &ouml;zellikle şu iki kaynağa bakılmalıdır: Halebi, İnsanu&#39;l-Uyun, c.3, s.236; Yakubi, Tarih, c.2, s.82</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - A&#39;lam&uuml;&#39;l-Kur&#39;an, c. 28, s. 3, Yenabi&uuml;&#39;l-Mevedde, c. 2, s. 260,</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Beyyine: 7.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Tezkiret&uuml;&#39;l-Havvas, İbn-i Cevzi&#39;nin s. 27, El-Menakib, Harezmi&#39;nin, Şevahid&uuml;&#39;t-Tenzil Ebu İshak Heskani&#39;nin, Tefsir-i Teberi, c. 3, s. 146, Fusul&uuml;&#39;l-Muhimme, İbn-i Sebbağ el-Maliki, s. 150, Ed-D&uuml;rr&uuml;&#39;l-Mensur, c. 6, s. 379, Sevaik&uuml;&#39;l-Muhrika, s. 96, Feth&uuml;&#39;l-Kadir, c. 5, s. 464, Ruhu&#39;l-Meaani, c. 30, s. 207, Nuru&#39;l-Ebsar, Şeblenci&#39;nin ve Yenabi&uuml;&#39;l-Mevedde Kunduzi&#39;nin.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Şevahid&uuml;&#39;t-Tenzil, c. 2, s. 257, Sevaik&uuml;&#39;l-Muhrika, s. 96, Nuru&#39;l-Ebsar, s. 70, 101, D&uuml;rr&uuml;&#39;l-Mensur, c. 6, s. 379.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şevahid&uuml;&#39;t-Tenzil, c. 2, s. 259.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - D&uuml;rr&uuml;&#39;l-Mensur, c. 6, s. 379, ayrıca bakınız: Harezmi&#39;nin, el-Menakib, Ebu Naim İsfahani&#39;nin Kifayet&uuml;&#39;l-Hisam, Teberi&#39;nin tefsiri, İbn-i Sebbağ el-Maliki&#39;nin, Fusul&uuml;&#39;l-Muhimme, Allame Şevkani&#39;nin Feth&uuml;&#39;l-Kadir ve Kunduzi&#39;nin Yenabi&uuml;&#39;l-Mevedde kitabları.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Yenabi&uuml;&#39;l-Mevedde Kunduzi&#39;nin s. 74, Firdevs&uuml;&#39;l-Ahbar Hafız Eba Şuca Şirveyh bin Şehridar ed-Deylemi el-Hemadani&#39;nin c. 2, s. 305, Muhtasar-i Tarih-i Dimeşk İbn-i Menzur&#39;un c. 17, s. 318 ve el-Ğadir, c. 6. s. 193.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - El-Menakib, İbn-i Meğazi&#39;linin, s. 88, Feraid&uuml;&#39;s-Simteyn, el-Hamyuni&#39;nin&nbsp; Beyrut baskısı, c. 1, s. 44.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - el-Ğadir, c. 6, s. 22.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - El-M&uuml;stedrek Ala&#39;s-Sahiheyn c. 3, s. 483.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - el-Haridet&uuml;&#39;l-Ğaybiyye fi şerhi Kasidet&uuml;&#39;l-Ayniyye Abdul Baki Efendi El-Amri&#39;nin s. 15.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Kifayet&uuml;&#39;t-Talib Hafiz Genci&#39;nin s. 407.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Risalet&uuml;&#39;n-Naks Alal Osmaniye Ebu Cafer el-iskafi&#39;nin s. 290, Feraid&uuml;&#39;s-Simteyn Hemyoni&#39;nin, c.1,s. 39, Mecme&uuml;&#39;z-Zevaid, Heysemi&#39;nin, c. 9,s. 105, Lisan&uuml;&#39;l-Mizan İbn-i Hacer Askalani&#39;nin, c. 3, s. 283, Yenabi&uuml;&#39;l-Meveddet, s. 82 ve 129.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Feraid&uuml;&#39;s-Simteyn, 47. bab&#39;da d&ouml;rt tarikle rivayet edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Meinakib-i Al-i Ebu Talib, c. 1, s. 291, &Uuml;sd&uuml;&#39;l-Ğabe, c. 4, s. 18, Menakib-i Harezmi, s. 53, Tarih-i Dimeşk, c. 1, s. 81, hadis no: 114, Kenz&uuml;&#39;l-ummal, c. 13, s. 122, ELM&uuml;stedrek, c. 3, s. 112.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Şerh-i Nehc&uuml;&#39;l-Belağe, c. 1, s. 30.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - el-Hesais, Nisai&#39;nin, s. 3, El-M&uuml;stedrek, Hakim&#39;in, c. 3, s. 112, S&uuml;nen- ibn-i Mace, c. 1, s. 57, Tarih-i Teberi, c. 2, s. 213, Şerh-i Nehc&uuml;&#39;l-Belağe, c. 4, s. 120 ve&hellip;</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - Kifayet&uuml;&#39;t-Talib fi Menakib-i Ali bin Ebu Talib, s, 121, Miuzan&uuml;&#39;l-İtidal, c. 4, s. 99.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - el-Musennef, Fezail&uuml;&#39;-Sahabe, Tarih-i ibn-i esakir, c. 2, s. 280, Menakib-i ibn-i Meğazili, s. 212, Menakib-i Harezmi, s. 245 ve&hellip;</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- M&uuml;sned-i Ahmet bin Hanbel, 2903 numaralı hadis, H&acirc;kim, &quot;M&uuml;stedrek-&uuml;s Sahiheyn&quot; adlı kitabının 3. cildinin 132. say-fasında, Ahmed bin Hanbel, &quot;M&uuml;sned&quot; adlı kitabının 5. cildinin 25. sayfasında, Nesai Şafii, &quot;Hasaisi Emir&#39;&uuml;l M&uuml;minin&quot; adlı kitabının 61 ve 64. sayfalarında, Genci Şafii, &quot;Kifayet-&uuml;t Talibin&quot; kitabının 240. sayfasında, Harezmi Hanefi, &quot;El-Menakib&quot; adlı kitabının 72. sayfasında, İbn-i Hacer, &quot;El-İsabe&quot; adlı kitabının 2. cildinin 509. sayfasında, Kunduzi Hanefi, &quot;Ye-nabi-&uuml;l Meveddet&quot; adlı kitabının 34. sayfasında, İbn-i Asakir, &quot;Tarihi Dimeşk&quot; adlı kitabının Hz. Ali&#39;ye ait b&ouml;l&uuml;m&uuml;n&uuml;n 1. cildinin 183, 243, 250 ve 251. sayfalarında, Muhibbiddin Taberi Şafii, &quot;Riyaz-&uuml;n Nazre&quot; adlı kitabının 2. cildinin 269 ve 270. sayfalarında, Belazuri, &quot;Ensab-&uuml;l Eşraf&quot; adlı kitabının 2. cildinin 106. sayfasında, Sahih-i Buhari&#39;nin 3430 ve 4066 numaralı hadisleri, Sahih-i M&uuml;slim&#39;in 4418, 4419, 4420 ve 4421 numaralı hadisleri, Sahih-i Tirmizi&#39;nin 2658 ve 2666 numaralı hadisleri, S&uuml;nen-i İbn-i Mace&#39;nin 112 ve 118 numaralı hadisleri, M&uuml;sned-i Ahmet bin Hanbel&#39;in 1384, 1408, 1423, 1427, 1450, 1465, 1498, 1514, 1522, 10842, 14111, 25834 ve 26195 numaralı hadisleri.</p>\n\n		<p>\n			Ayrıca bu hadisi H&acirc;kim, &quot;M&uuml;stedrek-us Sahiheyn&quot; adlı kitabının 2. cildinin 337 ve 3. cildinin 109. sayfalarında, Taberi, &quot;Tarih-ut Taberi&quot;nin 3. cildinin 104. sayfasında nakletmişlerdir.</p>\n\n		<p>\n			Yine İbn-i Asakir, &quot;Tarih-i Dimeşk&quot; adlı kitabının Hz. Ali&#39;ye ait b&ouml;l&uuml;m&uuml;nde bu konuda y&uuml;z&uuml; aşkın hadis nakletmiştir. Bu c&uuml;mleden 30, 125, 148, 149, 150, 251, 272, 273, 274, 276, 277, 278, 279 vs. numaralı ha-disleri zikredebiliriz.</p>\n\n		<p>\n			Yine Belazuri, &quot;Ensab-&uuml;l Eşraf&quot; adlı kitabının 2. cildinin 106. sayfasında, İbn-i Hacer, &quot;El-İsabe&quot; adlı kitabının 2. cildinin 507 ve 509. say-falarında, Nesai, &quot;Hasais-i Emir&#39;&uuml;l M&uuml;minin&quot; adlı kitabının 76,77, 78, 79, 80, 81, 82, 83, 84 ve 85. sayfalarında, İbn-i Meğazili, &quot;Menakıb-i Ali bin Ebu Talib&quot; adlı kitabının 27. sayfasında, Harezm&icirc; Hanefi, &quot;El-Menakıb&quot; adlı kitabının 60, 74, 83, 84 ve... sayfalarında, Suyuti, &quot;Tarih-&uuml;l Hulefa&quot; adlı kitabının 168. sayfasında, Kunduzi El-Hanefi, &quot;Yenabi-&uuml;l Meveddet&quot; adlı kitabının 35, 44, 49, 50 vs. sayfalarında, Genci Şafii, &quot;Kifayet-&uuml;t Talib&quot; adlı kitabının 281, 282, 283 ve.. sayfalarında, Tebarani, &quot;Mucem-us Sağır&quot; adlı kitabının 2. cildinin 22 ve 54. sayfalarında, Bağavi, &quot;Mesabih-&uuml;s S&uuml;nnet&quot; adlı kitabının 2. cildinin 275. sayfasında, İbn-i Esir, &quot;Cami-&uuml;l Usul&quot; adlı kitabının 9. cildinin 468 ve 469. sayfalarında, Suyuti, &quot;Cami-&uuml;s Sağır&quot; adlı kitabının 2. cildinin 56. sayfasında bu hadisi nakletmişlerdir vs..</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- T&acirc;h&acirc;/24.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- T&acirc;h&acirc;/24. ayetten 35. ayete kadar.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- T&acirc;h&acirc;/36.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- M&uuml;stedrek, c. 3, s. 14, Sevaik-&uuml;l Muhrika, s. 73.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- Bakınız; Tarih-i Taberi, c. 319, İbn-i Esir&#39;in El-Kamil fit-Tarih adlı kitabı, c. 2, s. 63 Bu hadis konusunda daha &ouml;nce bahsetmiş ve kaynaklarına işaret etmiştik.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Sevaik-&uuml;l Muhrika, s. 103, 171, Menakib-i Harezmi Hanefi, s. 246, Yenabi-&uuml;l Meveddet, s. 304, &Uuml;sd-ul Ğabe İbn-i Esir&#39;in c. 1, s. 206 ve bakınız, M&uuml;stedrek-us Sahihayn, c. 3, s. 159, Sevaik-&uuml;l Muhrika, 11. b&ouml;l&uuml;m vs.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- Bakınız; El Ğadir, c. 3, s. 19.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a>- Bakınız; Mecme-uz Zevaid, c. 9, s. 121, Şerh-i Nehc-&uuml;l Belağa, İbn-i Ebu-l Hadid&#39;in, c. 13, s. 257.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a>- Bakara S&ucirc;resi/189.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a>- Bakınız; Şevahit-ut Tenzil, Haskani El-Hanefi&#39;nin, c. 1, s. 96, El-M&uuml;stedrek, c. 3 s. 4 ve 133, Tarih-i Teberi c. 2 s. 99, Tarih-i Yakubi c. 2 s. 29, El-Kamil fit Tarih c. 2 s. 103, Zehair-&uuml;l Ukba s. 87, Mecme-&uuml;z Zevaid c. 6, s. 51 ve c. 7, s. 27 ve c. 9, s. 120, Tarih-i Dimeşk Hz. Ali&#39;&#39;e ait b&ouml;l&uuml;m&uuml; c. 1, s. 184, Kifayet-&uuml;t Talib, s. 239 ve 242, Yenabi-&uuml;l Meveddet, s. 38 vs.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a>- Tebakat-i İbn-i Sa&#39;d, c. 2,&nbsp; s. 51, 263, Menakib-i Harezmi, s. 29.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a>- Bakınız; Hasais-&uuml;l Aleviyye, Nisai&#39;nin, M&uuml;stedrek-&uuml;l Hakim c. 3 s. 112, S&uuml;nen-i İbn-i Mace, c. 1, s. 44, hadis no: 117, Tarih-i Teberi c. 2 s. 310 vs.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- Bakınız; Hasais-&uuml;l Emir&#39;&uuml;l M&uuml;&#39;minin Nisai&#39;nin, s. 86, Mecme-uz Zevaid, c. 9, s. 134, Er-Riyaz-un Nezre, c. 2, s. 300 vs.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- M&uuml;stedrek-us Sahihayn, c. 3, s. 125, Kifayet-ut Talib, s. 203 Yenabi-&uuml;l Meveddet, s. 87. M&uuml;sned-i Ahmet, hadis no: 18484, 1429, M&uuml;sned&#39;in hamişinde basılmış olan M&uuml;ntehab-&uuml;l Kenz-&uuml;l ummal, c. 5, s. 29 vs.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a>- Bakınız; Tarih-&uuml;l Hulefa, Suyuti&#39;nin ,s. 172, Mecme-uz Zevaid, c. 9, s. 115, İhkak-&uuml;l Hak, c. 5, s. 549 Mişkat-&uuml;l Mesabih, c. 3, s. 245, Mesabih-us S&uuml;nnet , c. 2, s. 276, M&uuml;ntehab-&uuml;l Kenz-&uuml;l Ummal, c. 5, s. 29 vs.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a>- Menakib-i Ali bin Ebu Talib, İbn-i Meğazili Eş-Şafii&#39;nin, s. 252 ve Yenabi-&uuml;l Meveddet, Kunduzi Hanefi&#39;nin, s. 87.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Bakınız; Sahih-i Tirmizi, c. 5, s. 303, hadis no: 3661, Mecme-uz Zevaid, c. 9, s. 115 vs.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Bu hadisi, Ahmet bin Hanbel &quot;M&uuml;sned&quot; adlı kitabının 2903 numaralı hadisinde nakletmiştir. Yine bu hadis, &quot;El-İsabe&quot;nin hamişinde basılmış olan &quot;El-İstiab&quot; kitabının c. 3 s. 28, İbn-i Hacer&#39;in &quot;El-İsabe&quot; adlı kitabının c. 2 s. 509, Kunduzi Hanefi&#39;nin &quot;Yenabi-&uuml;l Meveddet&quot; adlı kitabının s. 55 ve s. 182, H&acirc;kim&#39;in &quot;El-M&uuml;stedrek&quot; adlı kitabının c. 3 s. 134, İbn-i Asakir&#39;in &quot;Tarih-i Dimeşk&quot; adlı kitabının Hz. Ali&#39;nin hayatı b&ouml;l&uuml;m&uuml;n&uuml;n c. 1 s. 384 ve benzeri bir&ccedil;ok muteber hadis kaynaklarında yer almıştır.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> -Bu hadis, M&uuml;sned-i Ahmet bin Hanbel&#39;in 19081 numaralı hadisi ve S&uuml;nen-i Tirmizi&#39;nin 3645 numaralı hadisidir. Bu hadisi aynı zamanda Nesai, &quot;Hasais-i Emir-ul M&uuml;-minin&quot; adlı kitabının 97. sayfasında, Harezm&icirc; Hanefi, &quot;El-Menakıb&quot; adlı kitabının 92. sayfasında, İbn-i Hacer, &quot;El-İsa-be&quot; adlı kitabının 2. cildinin 509. sayfasında, Şeblenci, &quot;N&ucirc;r-ul Ebsar&quot; adlı kitabının 158. sayfasında, İbn-i Asakir, &quot;Tarih-i Dimeşk&quot; adlı kitabının Hz. Ali&#39;ye ait b&ouml;l&uuml;m&uuml;n&uuml;n 1. cildinin 381. sayfasında, Bağavi, &quot;Mesabih-us S&uuml;nnet&quot; adlı kitabının 2. cildinin 275. sayfasında, İbn-i Esir, &quot;Cami-ul Usul&quot; adlı ki-tabının 9. cildinin 470. sayfasında, Kunduzi Hanefi, &quot;Yenabi-ul Meveddet&quot; adlı kitabının 53. sayfasında, Sibt bin Cevzi, &quot;Tezkiret-ul Havvas&quot; adlı kitabının 36. sayfasında, İbn-i Tal-ha Şafii, &quot;Metalib-us Sual&quot; adlı kitabının 1. cildinin 48. sayfasında nakletmişlerdir. Ayrıca bakınız; &quot;Kenz-ul Ummal kitabı&quot; c. 15 s. 124, Riyaz-un Nezre c. 2 s. 225 vs.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> -Bu hadisi yine Ahmet bin Hanbel &quot;M&uuml;sned&quot; adlı kitabının 21883, 21889, 21958, 21979 ve 21950 numaralı hadislerinde ve Buhari &quot;Sahih-i Buhari&quot; ismini alan hadis kitabının 4003 numaralı hadisinde farklı ibarelerle nakletmiştir. Onların bazısında Hz. Resulullah sinirlenerek: &quot;Ben kimin velisi isem, Ali de onun velisidir&quot; buyurmuş, bazısında da Ali&#39;ye karşı bir kin beslenilmemesi gerektiğini ve Ali&#39;nin humustan hakkının bundan da fazla olduğunu vurgulamıştır.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> -Hasais-i Aleviyye, s. 17.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> -Kenz-&uuml;l Ummal, c. 15, 118.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- Al-i İmran/34.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Yenabi-&uuml;l Meveddet, Kunduzi Hanefi&#39;nin, s. 272 İstanbul baskısı, Mecme-uz Zevaid, c. 9, s. 128, Sevaik-&uuml;l Muhrika, İbn-i Hacer&#39;in, s. 103 vs.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Kenz-&uuml;l Ummal, c. 6, s. 394, Nezmi D&uuml;rer-is Simtayn, Zerendi Hanefi&#39;nin, s. 119 ve Tarih-i Bağdat, Hatib-i Bağdadi&#39;nin, c. 4, s. 329</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- Kenz-&uuml;l Ummal, c. 6, s. 397, Mecme-uz Zevaid, c. 9, s. 109.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a> - Bakınız, Ahmet bin Han-bel&#39;in &quot;El-M&uuml;sned&quot; adlı kitabının 21867 numaralı hadisi ve bakınız, Nesai&#39;nin Hasais-i Emir&#39;&uuml;l M&uuml;&#39;minin, s. 22, D&uuml;rr-&uuml;l Mensur, c. 5, s. 182, İb-i Meğazili Şafii&#39;nin Menakib-i Ali bin Ebu Talib adlı kitabı s. 24, İbn-i Asakir&#39;in Tarihi-i Dimeşk adlı kitabının Ali /as./&#39;a ait b&ouml;l&uuml;m&uuml;, c. 1, s. 365, Harezmi Hanefi&#39;nin El-Menakib adlı kitabı, s. 79, Kunduzi Hanefi&#39;nin Yenabi-&uuml;l Meveddet adlı kitabı, s. 33 ve 36, Şevkanı&#39;nin Feth-&uuml;l Kadir adlı kitabı c. 4, s. 263 ve Riyaz-un Nezre, c. 2, s. 224 vs.</p>\n\n		<p>\n			.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- El-Gadir, c.1, s. 9-11-14, D&uuml;rr-&uuml;l Mensur c. 2, s. 259, Tarih-&uuml;l Hulefa, s. 114, Tarih-i Hatip Bağdadi, c. 8, s. 290, M&uuml;sned, c. 1, s. 119 hadis no:633, 915 Yenabi-&uuml;l Meveddet, B&ouml;l&uuml;m 4. Şerh-i Nehc-&uuml;l Belağa İbn-i Ebi-l Hadid c.1, s. 362, El-İmame ve&#39;s Siyase İbn-i Kuteybe&#39;nin c. s. 11, 143, El Menakib Harezmi&#39;nin s. 224, Kifayet-&uuml;t Talib Genci Şafii&#39;nin s. 386, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml; c. 2, s. 7, Ensab-&uuml;l Eşraf Belazuri&#39;nin c. 2, s. 156 ve...</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a> - Bkz. Sahih-i M&uuml;slim, c. 1, s. 61, S&uuml;nen-i Nesai, c. 6, s. 117, Sahih-i Tirmizi, c. 8, s. 306 vs.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a> - Bkz. Sahih-i M&uuml;slim, Ensar ve Ali&#39;yi sevmek imandandır b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a> - Bkz. Sahih-i Elbani, c. 1, s. 298, Sahih-i M&uuml;slim, c. 1, s. 61, S&uuml;nen-i Nesai, c. 2, s. 271, Sahih-i Tirmizi, c. 2, s. 301, S&uuml;tnen-i ibn-i Mace, s. 114, M&uuml;sned-i Ahmed, c. 1, s. 84, 95, 128 vs.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a> - Bkz. Tarih-i İslam Zehebi, c. 3, s. 1, s. 485, c3, s. 634, M&uuml;stedrek7&#39;-Sahiheyn, c. 3, s. 129.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a> - Fezail-i Ahmed bin Hanbel, s. 42, Sahih-i Tirmizi, c. 5, s. 637, Hesais Nesai s. 29, Mucem-i Kebir Teberani, c. 1, s. 352, M&uuml;stedrek-i Hakim, c. 3, s. 130, Tarih-i C&uuml;rcan, s. 169, Hilyet&uuml;&#39;-evliya, c. 6, s. 339, Ahbar-i isbahan, c. 1, s. 232, Tarih-i Beğdat, c. 3, s. 171, ve c. 9, s. 369, c. 11, s. 376, Menakib-i Harezmi, s. 59, Menakib-i ibn-i Meğazili, s. 156, Tarih-i İbn-i Esakir, İmam Ali b&ouml;l&uuml;m&uuml;, c. 2, s. 105, Tezkiret&uuml;&#39;l-Havvas, s. 44, Tezkiret&uuml;&#39;l-Huvvaz, c. 2, s. 1042, &Uuml;sd&uuml;&#39;l-Ğabe, c. 4, s. 30, Cami&uuml;&#39;l-Usul, c. 8, sz. 653, Kifayet&uuml;&#39;t-Talib, s. 144, Zehair&uuml;&#39;l-ukba, s. 61, Siyeri A&#39;lam&uuml;&#39;n-N&uuml;bela, c. 13, s. 232, Mucem-i Ricali&#39;l-Hadis c. 4, s. 151 vs.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a> - Sahih-i Buhari c. 5, s. 22, 23, 171, Sahih-i M&uuml;slim, c. 5, s. 195 ve c. 6, s. 121, 122 Muhammed Ali Sabih&#39;in bastığı, Tarih-i Dimeşk, imam Ali b&ouml;l&uuml;m&uuml;, c. 1, s. 157, 205, S&uuml;nen- Tirmizi, c. 5, s. 596, Feraid-&uuml;&#39;s-Simteyn, c. 1, s. 259, Mecme&uuml;&#39;-Zevaid, c. 6, s. 151, M&uuml;stedrek-i Hakim, c. 3, s. 38, 437, Uyun-u&#39;l-Eser, c. 2, s. 132, M&uuml;sned-i Ahmed, c. 2, s. 384, Ensab&uuml;&#39;l-Eşraf Belazuri&#39;nin, c. 2, s. 93, Tebakat-i ibn-i Sa&#39;d, c. 2, s. 110, M&uuml;sned-i Ebu Davud, et-Teyalisi, s. 320, Mucem&uuml;&#39;s-Sağir Tebarani&#39;nin c. 2, s. 100, S&uuml;nen&uuml;&#39;l-K&uuml;bra, Beyhaki&#39;nin c. 9, s. 106,131, el-Bidaye ve&#39;n-Nihaye, c. 4, s. 182, Tari-i Teberi, c. 3, s. 12, Tari-&uuml;&#39;l-islam, Zehebi&#39;nin c. 2, s. 194 vs.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 129, Kenz-&uuml;l Ummal, c. 6, s. 153 hadis no: 2527, Menakib-i Ali bin Ebu Talib, İbn-i Meğazili Şafii&#39;nin, s. 84, El-Menakib, Harezmi Hanefi&#39;nin, s. 111, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 476 hadis no: 996, 997, Yenabi-&uuml;l Meveddet, s. 72, 185, 234, 250, Mizan-&uuml;l İtidal, c. 1, s. 110 vs.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 138, Kenz-&uuml;l Ummal, c. 6, s. 157 hadis no: 2628, Mucem-&uuml;s Sağir, Tebarani&#39;nin, c. 2, s. 88, Menakib-i Ali bin Ebu Talib, İbn-i Meğazili Şafii&#39;nin, s. 65,&nbsp; Mecme-&uuml;z Zevaid, c. 9, s. 121, &Uuml;sd-&uuml;l Ğabe, c. 1, s. 69, c. 3, s. 116, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 257 vs.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- Kenz-&uuml;l Ummal, c. 6, s. 157 hadis no: 2625, Şerh-i Nehc-&uuml;l Belağa, İbn-i Ebi-l Hadid&#39;in, c. 2, s. 450, Hilyet-&uuml;l Evliya, Ebu Naim&#39;in ,c. 1, s. 63, Mecme-&uuml;z Zevaid, c. 9, s. 132, Kifayet-&uuml;t Talib, Genci Şafii&#39;nin, s. 210, Yenabi-&uuml;l Meveddet, Kunduzi Hanefi&#39;nin, s. 313 vs.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- Cami-&uuml;s Sağir, Suyuti&#39;nin, s. 107, M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 226, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 464, Şevahit-&uuml;t Tenzil, Heskani Hanefi&#39;nin, c. 1, s. 334, &Uuml;sd-&uuml;l Ğabe, c. 4, s. 22, vs.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Kenz-&uuml;l Ummal, c. 6, s. 156.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- Kenz-&uuml;l Ummal, c. 6, s. 153, Yenabi-&uuml;l Meveddet, s. 185, 247, Cami-&uuml;s Sağir, Suyuti&#39;nin, c. 2, s. 56 vs.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- Hz. Resulullah bu tabiri Beraat S&ucirc;resi&#39;nin inmesinin ardından Ebu Bekr&rsquo;i bu sureyi Mekke m&uuml;şriklerine iblağ etmekle g&ouml;revlendirdiği sırada buyurmuştur. Peygamberin bu g&ouml;revlendirmesinden sonra Allah Teala tarafından Ebu Bekr&rsquo;i geri &ccedil;ağırması ve bu g&ouml;revi Ali&#39;ye vermesi gerektiğine dair emir gelmiş ve Hz. Resulullah Ali /as./&#39;ı g&ouml;ndererek Ebu Bekri geri &ccedil;ağırtmıştır. Bu olayın tafsilatı b&uuml;t&uuml;n hadis ve tarih kaynaklarında yer almıştır. &Ouml;rnek olarak bakınız: S&uuml;nen-i İbn-i Mace, c. s. 92, Kenz-&uuml;l Ummal, c. 6, s. 153, hadis no: 2531, M&uuml;sned-i Ahmet bin Hanbel, c. 1, s. 151, Sahih-i Tirmizi, c. 5, s. 300 hadis no: 3803 vs.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>-&nbsp; M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 121, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 268, Riyaz-&uuml;n Nezre, c. 2, s. 220, Yenabi-&uuml;l Meveddet s. 205 vs.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 128, Menakib-i Harezmi, s. 234, Nur-&uuml;l Ebsar-ı Şeblenci, s. 73, El-Mizan, Zehebi&#39;nin, c. 2, s. 613 vs.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a>-&nbsp; Kenz-&uuml;l Ummal, c. 6, s. 155 hadis no: 578, c. 3, s. 128, Yenabi-&uuml;l Meveddet , s. 149, 150, El- İsabet, İbn-i Hacer El Askalani Şafii&#39;nin, c. 1, s. 541 vs.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a>- Kenz-&uuml;l Ummal, c. 6, s. 217, hadis no: 3819, Hilyet-&uuml;l Evliya, c. 1, s. 86, Kifayet-&uuml;t Talib, Genci Şafii&#39;nin, s. 214, Mecme-&uuml;z Zevaid, c. 9, s. 108, Yenabi-&uuml;l Meveddet, s. 126, 313 vs.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a>- Kenz-&uuml;l Ummal, c. 6, s. 156, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 3, s. 170 hadis no: 1207, El-Menakib, Harezmi&#39;nin s. 57.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a>- Kenz-&uuml;l Ummal, c. 6, s. 157 9 hadis no: 2631, Yenabi-&uuml;l Meveddet, s. 99, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 417, Feraid-&uuml;s Simtayn, c. 1, s. 148, Şevahit-&uuml;t Tenzil, Haskani&#39;nin, c. 1, s. 293 vs.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a>- Sevaik-ul Muhrika, s. 74.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a> - Şerh-i Nehc&uuml;l&#39;l-Belağa İbn-i Hadid&#39;in c. 1, s. 17.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a> - Sefinet&uuml;&#39;l-Bahar c. 3, s. 239.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a> - el-Kuna vel&#39;-Elkab İmam Şafii biyografisi b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a> - Şerh-i Nehc&uuml;&#39;l-Belağa, İbn-i Hadid&#39;in c. 1, s. 5</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a>- El-M&uuml;stedrek, c. 3, s. 107, Şevahid&uuml;&#39;t-Tenzil, c. 1, s. 26, Tarih-i Medineti Dimeşk, c. 42, s. 418, Nezmi D&uuml;rer-i Simteyn, s. 80, Tehzib&uuml;&#39;t-Tehzib, c. 7, s. 297, Yenabi&uuml;&#39;l-Meveddet, c. 1, s. 9, c. 2, s. 370, Keşf-ul Gumme, s. 48 vs.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a> - Nehc&uuml;&#39;l-Belağa&#39;da İnsan-i Kamil, c. 1, s. 2.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a> - Nehc&uuml;&#39;l-Belağa&#39;da İnsan-i Kamil, c. 1, s. 2.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a> - Şerh-i Nehc&uuml;&#39;l-Belağa ibn-i Ebu&#39;l-Hadid&#39;in c. 18, s. 226, Ğazai&#39;l-Elbab Sefarayi&#39;nin c. 3, s. 544, el-İstiab c.1, s. 341.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a> - Bihar&uuml;&#39;l-Envar, c. 41, s. 14, Tezkiret&uuml;&#39;l-Havvas, İbn-i Cevzi&#39;nin s. 144.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a> - Marifet&uuml;&#39;l-İmam c. 1, s. 21, Bihar&uuml;&#39;l-Envar, c. 10, s. 118.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a> - Ğ&uuml;rer&uuml;&#39;l-Hikem, c. 1. s. 61.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a> - Secde: 24.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a>- Kenz-&uuml;l Ummal, c. 6, s. 396, M&uuml;stedrek-&uuml;s Sahihayn, c. 1, s. 269, Sevaik-&uuml;l Muhrika, s. 78 vs.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a> - Nehc&uuml;&#39;l-Belağa, 239. hutbe.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\">[107]</a> - Nehc&uuml;&#39;l-Belağa, 2. hutbe.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\">[108]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, hutbe, 142.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\">[109]</a> - Nehc&uuml;&#39;l-Belağa, 109. hutbe.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\">[110]</a> - &quot;Ehlibeytim N&ucirc;h&#39;un gemisine benzer. O gemiye kim bindiyse kurtuldu; kim baş &ccedil;ekti, binmediyse boğuldu gitti.&quot; (Hadis. C&acirc;mi, 2, s.136).</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\">[111]</a> - &quot;Bir vakit şu şehre girin, nimetlerinden, nerede dilerseniz orda bol bol yiyin; kapısından secde ederek girin, bağışla deyin ki biz de su&ccedil;larınızı &ouml;rtelim; iyilikte bulunanların sev&acirc;bını daha da arttıracağız demiştik.&quot; (2, Bakara, 58) &quot;Hani o zaman onlara, bu şehirde yerleşin ve dilediğiniz yerde dilediğiniz şeyi yiyin ve bu makam su&ccedil;ların d&ouml;k&uuml;ld&uuml;ğ&uuml; makamdır deyin; kapıdan yerlere kapanırcasına eğilerek girin de su&ccedil;larınızı &ouml;rtelim; iyi hareket edenlerin m&uuml;k&acirc;f&acirc;tını da fazlasıyla verelim denmişti.&quot; (7, A&#39;raf, 161)</p>\n\n		<p>\n			Bu iki &acirc;yet-i kerimede, &quot;Su&ccedil;ların d&ouml;k&uuml;ld&uuml;ğ&uuml; makam, yurt &quot;Hıtta&quot; diye ge&ccedil;er. Hadis-i Şerifte, &quot;Ehlibeytim aranızda Nuh kavmi i&ccedil;inde N&ucirc;h&#39;un gemisine benzer. Kim o gemiye bindiyse kurtuldu; kim binmediyse hel&acirc;k oldu ve İsr&acirc;iloğulları i&ccedil;indeki Hıtta&#39;ya benzer&quot; ve sonunda &quot;Kim oraya giderse yarlıgandı&quot; ilavesiyle ge&ccedil;er (S&uuml;y&ucirc;ti&#39;nin &quot;D&uuml;rr&#39;&uuml;l-Mens&ucirc;r&quot;un-dan, &quot;Kenz&#39;&uuml;l-Umm&acirc;l&quot;den, &quot;Mecma&#39;uz-Zevait&quot;den naklen &quot;Fed&acirc;il&#39;&uuml;l-Hamse&quot; 2, s.57-59).</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\">[112]</a> - Nehc&uuml;&#39;l-Belağa &ouml;zl&uuml; s&ouml;zler b&ouml;l&uuml;m&uuml;.</p>\n\n		<p>\n			2. S&ucirc;renin (Bakara) 189. &acirc;yet-i kerimesinde evlere kapılardan girilmesi emredilmiştir. Ras&ucirc;l-i Ekrem&nbsp; &quot;Ben ilmin şehriyim, Ali kapısıdır; ilim isteyen kapıya gelsin&quot;, &quot;Ben hikmet eviyim, Ali kapısıdır&quot;, &quot;Ali ilminin kapısıdır, benden sonra benim uğruna g&ouml;nderilip tebliğ ettiğim şeyleri size apa&ccedil;ık bildiren kişidir; onu sevmek imandır; ona buğzetmek ise nifaktır&quot; buyurmuşlardır (Tabar&acirc;n&icirc;, C&acirc;mi&#39;us-Sagıyr, M&uuml;sted-rek&#39;&uuml;s-Sahihayn, Tirmizi, İbn-i Cerir, Kenz&#39;&uuml;l-Umm&acirc;l ve Deylem&icirc;&#39;- den naklen &quot;El-Mur&acirc;ca&acirc;t&quot;, s. 188).</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\">[113]</a> Nehc&uuml;&#39;l-Belağa, 120. hutbe.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\">[114]</a> - Nehc&uuml;&#39;l-Belağa 37. hutbeden.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\">[115]</a> - Nehc&uuml;&#39;l-Belağa 192. hutbeden.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\">[116]</a> - Nehc&uuml;&#39;l-Belağa &ouml;zl&uuml; s&ouml;zler b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n</div>','İmam Ali (A.S)\'In Yüce Şahsiyeti','','publish','closed','open','','imam-ali-a-sin-yuce-sahsiyeti','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2779',0,'post','',0),(2780,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<h5>\n	&nbsp;</h5>\n\n<h5 align=\"right\">\n	Muhammed Yazıcı</h5>\n\n<p>\n	Ali (a.s)&rsquo;ın y&uuml;ksek ilmi bir makama sahip oluşu ve Peygamber&rsquo;in t&uuml;m ashabı i&ccedil;inde herkesten daha bilgin olduğu ispatlanması zor olan &ouml;ylesine belirsiz bir konu değildir. Aksine olduk&ccedil;a a&ccedil;ık ve bilinen bir husustur. Ama buna rağmen bu husustaki vesvese ve ş&uuml;pheleri yok etmek i&ccedil;in aşağıdaki &uuml;&ccedil; metottan biri izlenebilir:</p>\n\n<p>\n	1. Metot</p>\n\n<p>\n	İlk etapta Ali (a.s)&rsquo;ın Peygamber (s.a.a)&rsquo;e eşsiz yakınlığına ve &ouml;zel konumuna işaret etmek gerekir. Ayrıca Hz. Ali (a.s)&rsquo;ın b&uuml;y&uuml;k ilmi şahsiyetinin Peygamber (s.a.a)&rsquo;in tarafından aracısız ve direkt &ouml;ğretimleri vasıtasıyla oluştuğu ger&ccedil;eğini de beyan etmek gerekir. Hz. Ali (a.s) daha &ccedil;ocuk iken risalet beşiğinde terbiye oldu. Nitekim bizzat kendisi Kasıa adlı hutbesinde bu ger&ccedil;eği ş&ouml;yle beyan etmektedir: &ldquo;Resulullah&rsquo;a ne kadar yakın olduğumu, yanında nasıl bir yere ulaştığımı bilirsiniz. &Ccedil;ocukluğumda beni bağrına basar, yatağına alır... Lokmayı &ccedil;iğnedikten sonra bana verirdi. Ne s&ouml;ylediğimde bir yalan, ne yaptığımda bir k&ouml;t&uuml;l&uuml;k bulmuştur. Allah, s&uuml;tten kesildiği andan itibaren meleklerin b&uuml;y&uuml;klerinden birini ona arkadaş etmişti; O melek, ona gece g&uuml;nd&uuml;z y&uuml;celiklerin yolunu, alemin g&uuml;zel ahlakını &ouml;ğretirdi. Ben de yavrusu devenin ardından nasıl giderse onu &ouml;ylece takip ederdim; her g&uuml;n huylarından birini &ouml;ğretir, ona uymamı isterdi. Her yıl Hira dağına &ccedil;ekilirdi, onu ben g&ouml;r&uuml;rd&uuml;m, benden başkası da g&ouml;rmezdi. O g&uuml;n İslam Resulullah ve Hatice&rsquo;nin evinden başka hi&ccedil;bir evde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahyin ve risaletin nurunu g&ouml;r&uuml;r, n&uuml;b&uuml;vvetinin kokusunu duyardım.</p>\n\n<p>\n	O&rsquo;na vahiy geldiği zaman, şeytanın feryadını duydum da &ldquo;Ya Resulullah! Bu feryat nedir?&rdquo;dedim. &ldquo;Bu kendisine kulluk edilmesinden &uuml;midi kesen şeytandır. Benim duyduğumu duyuyor, g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;yorsun. Ancak sen nebi değilsin, vezirsin ve hayır &uuml;zeresin&rdquo; dedi&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn1\">[1]</a></p>\n\n<p>\n	Evet b&ouml;ylece bu mektebe layık &ouml;ğrencinin y&uuml;ce şahsiyeti şekillendi ve o hayatının b&uuml;t&uuml;n aşamalarında Peygamberle omuz omuza ve onun yanında yer aldı. Peygamber (s.a.a)&rsquo;in ilim ve sırlarının b&uuml;y&uuml;k hazinesinden istifade etti. Bu se&ccedil;kin &ouml;ğrenci &ouml;ğrenmek i&ccedil;in her fırsatı değerlendirmekte idi. Peygamber&rsquo;in de ona &ouml;ğretmeye olan &ouml;zel ilgisini yine Hz. Ali&rsquo;nin (Allah&#39;ın selamı ona olsun) şu s&ouml;zlerinden anlamak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	&ldquo;Ben Peygamber&rsquo;e bir şey sorunca beni bilgilendiriyordu. Ben sessiz kalınca da O konuşmaya başlıyordu.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn2\">[2]</a></p>\n\n<p>\n	&ldquo;Her g&uuml;n iki defa, sabah ve akşam olmak &uuml;zere -&ouml;zel olarak- Peygamber&rsquo;in huzuruna varıyordum.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn3\">[3]</a></p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin olsun ki inen b&uuml;t&uuml;n ayetlerin ne hakkında, nerede ve kimin hakkında nazil olduğunu biliyorum. Allah bana d&uuml;ş&uuml;nen, sorgulayan bir kalp ve a&ccedil;ık bir dil vermiştir.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn4\">[4]</a></p>\n\n<p>\n	&ldquo;Ashab Resulullah&rsquo;dan her şeyi soran ve a&ccedil;ıklama isteyen bir konumda değildi. &Ouml;yle ki oradan ge&ccedil;mekte olan bir Arap Bedevi&rsquo;nin gelip Peygambere sormasını ve bu vesileyle ilgili konunun a&ccedil;ıklamasını, duymalarını istiyorlardı. Ama ben &ouml;yle değildim. Aklıma gelen her şeyi Peygambere soruyordum ve duyduğum her şeyi de ezberliyordum.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn5\">[5]</a></p>\n\n<p>\n	Necva hadisleri de Hz. Ali (a.s)&rsquo;ın Peygamber (s.a.a) ile yaptığı uzun raz-u niyazları beyan etmektedir. Tirmizi Menakıb-ı Ali babında ş&ouml;yle rivayet etmektedir: &ldquo;Resulullah (s.a.a) Taif g&uuml;n&uuml; Ali (a.s)&rsquo;ı yanına &ccedil;ağırdı ve kulağına eğilip uzun s&uuml;re bir şeyler s&ouml;yledi. Bazıları, &ldquo;bu gizli konuşmanız ne kadar da uzun s&uuml;rd&uuml;?&rdquo; diye sorunca Peygamber ş&ouml;yle buyurdu: &ldquo;Bunu kendi başıma yapmış değilim; Allah b&ouml;yle istediği i&ccedil;in yaptım.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn6\">[6]</a></p>\n\n<p>\n	Ali (a.s) Peygamber (s.a.a)&rsquo;den ilim &ouml;ğrenme hususunda bir an olsun boş durmuyordu. Necva ayeti<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn7\">[7]</a> nazil olduğunda Hz. Ali(a.s)&rsquo;ın bir dinarı vardı. Bu dinarı on dirheme &ccedil;evirdi ve Peygamberden on ilmi mesele sordu. Her defasında bir dirhemini sadaka olarak verdi. Sonunda da bu ayet nesh oldu. Bu ayet nesh olmadığı m&uuml;ddet&ccedil;e Ali dışında hi&ccedil; kimse bu ayete amel etmemiştir. Hz. Ali s&uuml;rekli &ouml;ğrenme aşkı ile yanıyor ve ş&ouml;yle buyuruyordu: &ldquo;Allah&rsquo;ın Resulu bana her birisinden bin kapı a&ccedil;ılan tam bin ilim kapısı &ouml;ğretti.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn8\">[8]</a></p>\n\n<p>\n	Peygamber (s.a.a) &ouml;mr&uuml;n&uuml;n son anlarında da Ali&rsquo;yi yanına &ccedil;ağırarak başını kucağına koydu ve hayata veda edinceye kadar da kendisiyle gizlice konuşmalarını s&uuml;rd&uuml;rd&uuml;.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn9\">[9]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu beyan ettiğimiz hususlar Ali (a.s) dışında sahabeden hi&ccedil; kimse i&ccedil;in m&uuml;mk&uuml;n olmamıştır ve bunlar ebedi olarak da sadece Hz. Ali (a.s)&rsquo;a &ouml;zg&uuml; olarak kalmıştır.</p>\n\n<p>\n	2. Metot</p>\n\n<p>\n	Hadis kaynaklarında Hz. Ali (a.s)&rsquo;ın ilmi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; beyan eden sayısız nas ve hadislerle karşılaşmaktayız.</p>\n\n<p>\n	Peygamber (s.a.a) onu ilim şehrinin kapısı; insanların en bilgini; ahkam ilminin en alimi ve &uuml;mmete s&uuml;nneti a&ccedil;ıklayan kimse olarak tanıtmaktadır. Aşağıda bu konuyu a&ccedil;ıklığa kavuşturan bazı hadislere işaret edelim Peygamber ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	-Ben ilim şehriyim Ali ise kapısıdır. İlmi isteyen kimse kapıdan girmelidir.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn10\">[10]</a></p>\n\n<p>\n	-Ben hikmet eviyim Ali ise kapısıdır.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn11\">[11]</a></p>\n\n<p>\n	-Ali benim ilmimin kapısıdır ve benden sonra uğruna g&ouml;nderildiğim şeyi beyan eden kimsedir.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn12\">[12]</a></p>\n\n<p>\n	-Ey Ali sen benden sonra &uuml;mmetin ihtilafa d&uuml;şeceği hususları beyan edecek kimsesin.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn13\">[13]</a></p>\n\n<p>\n	-Peygamber (s.a.a), Fatıma (a.s)&rsquo;a ş&ouml;yle hitap etmiştir: &ldquo;Eşin (Hz. Ali), &uuml;mmetin en hayırlısı, ilim a&ccedil;ısından en bilgini, hilim ve sabır a&ccedil;ısından en &uuml;st&uuml;n&uuml; ve İslam&rsquo;ı kabul a&ccedil;ısından insanların ilkidir.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn14\">[14]</a></p>\n\n<p>\n	&gt; -Ali ilmimin kapısıdır.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn15\">[15]</a></p>\n\n<p>\n	-En iyi h&uuml;k&uuml;m vereniniz Ali(a.s)&rsquo;dır.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn16\">[16]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu hadisler bize &uuml;mmetin en bilgininin Ali (a.s) olduğunu a&ccedil;ık bir şekilde g&ouml;stermektedir.</p>\n\n<p>\n	3. Metot</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in vefatından sonra gelişen olaylar i&ccedil;inde fırsat&ccedil;ı bir teşebb&uuml;s neticesinde vesayet ve hilafet hakkı Ali (a.s) ve hanedanından alınmış, ama &uuml;mmetin onun bitmeyen ilim sermayesine olan ihtiyacı devam etmiştir. Bu ışık sa&ccedil;an g&uuml;neş hi&ccedil; bir zaman parıldamaktan ve ışık sa&ccedil;maktan geri kalmadı. Tarihin de tanıklık ettiği gibi ilk &uuml;&ccedil; halife h&uuml;k&uuml;m, siyaset ve savaş stratejileri hususunda ona ihtiya&ccedil; duymuşlardır. &Ouml;zellikle ikinci halife s&uuml;rekli &ldquo;i&ccedil;inde Ali&rsquo;nin olmadığı bir sorunla karşılaşmaktan Allah&rsquo;a sığınırım&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn17\">[17]</a></p>\n\n<p>\n	&ldquo;Eğer Ali olmasaydı ş&uuml;phesiz ki rezil r&uuml;sva olurdum&rdquo;</p>\n\n<p>\n	&ldquo;Eğer Ali olmasaydı helak olmuştum&rdquo; s&ouml;zlerini tekrarlamıştır.</p>\n\n<p>\n	Ashabın bir &ccedil;ok bilginleri kendilerini Hz. Ali (a.s)&rsquo;ın sonsuz ilminin &ouml;ğrencisi kabul ediyorlardı. İbn-i Abbas ş&ouml;yle diyordu: &ldquo;Benim ve ashabın ilminin, Ali (a.s)&rsquo;ın ilmi karşısındaki konumu bir damlanın yedi deniz karşısındaki konumu gibidir.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn18\">[18]</a></p>\n\n<p>\n	Ayrıca ş&ouml;yle diyordu: &ldquo;Allah&rsquo;a and olsun ki ilmin onda dokuzu Ali&rsquo;ye verilmiştir. Geri kalan onda biri hususunda da Ali insanlarla ortaktır.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn19\">[19]</a></p>\n\n<p>\n	Abdullah bin Mesut ş&ouml;yle diyordu: &ldquo;Ş&uuml;phesiz ki Kur&rsquo;an yedi harf &uuml;zere nazil olmuştur. Her harfin bir zahiri ve bir de batını vardır. Kur&rsquo;an&rsquo;ın zahir ve batın ilmi ise Ali&rsquo;nin yanındadır.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn20\">[20]</a></p>\n\n<p>\n	Yine ş&ouml;yle diyordu: &ldquo;Ali Peygamber (s.a.a)&rsquo;den sonra insanların en bilginidir. Onu s&uuml;rekli akan bir deniz gibi g&ouml;rd&uuml;m.<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn21\">[21]</a></p>\n\n<p>\n	Said bin Museyyib ise ş&ouml;yle diyordu: &ldquo;Ali&rsquo;den başka insanlardan hi&ccedil; kimse &ldquo;istediğinizi bana sorun&rdquo; diyememiştir.</p>\n\n<p>\n	Ebu Tufeyl ise ş&ouml;yle demiştir: &ldquo;Ali (a.s)&rsquo;ın halka ş&ouml;yle hitap ettiğine ben de şahidim: &ldquo;Bana istediğinizi sorunuz, Allah&rsquo;a and olsun ki kıyamete kadar olacak her neyi sorarsanız cevaplarım. Bana Allah&rsquo;ın kitabını sorunuz, Allah&rsquo;a and olsun ki b&uuml;t&uuml;n ayetlerin tek tek gece mi veya g&uuml;nd&uuml;z m&uuml;, &ccedil;&ouml;lde mi ya da dağda mı nazil olduğunu bilirim.&rdquo;<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftn22\">[22]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	----------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref1\">[1]</a> Nehc&rsquo;&uuml;l-Belağa 190. Hutbe (Kasıa Hutbesi)</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref2\">[2]</a> Tabakat-i İbn-i Sa&rsquo;d</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref3\">[3]</a> S&uuml;nen-i Nesai c.1,s.178</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref4\">[4]</a> Tabakat İbn-i Sa&rsquo;d</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref5\">[5]</a> Nehc&rsquo;&uuml;l-Belağa 210</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref6\">[6]</a> Tirmizi, Menakib-i Ali babı; Tarih-i Bağdat 7/402</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref7\">[7]</a> &ldquo;Peygamber(S)&rsquo;ile gizli bir şey konuşacağınız zaman bu konuşmanızdan &ouml;nce bir sadaka veriniz.&rdquo; (M&uuml;cadele/12)</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref8\">[8]</a> Tefsir-i Razı ve Kenz&rsquo;ul-Ummal 6/392-405</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref9\">[9]</a>- M&uuml;stedrek-i Hakim 3/138 Hesais&rsquo;un-Nesai 40 ve M&uuml;sned-i Ahmed 6/300</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref10\">[10]</a>-El-Cam&rsquo;us-Sagir 1/415, Sevaik&rsquo;ul Muhrika 73 Tehzib&rsquo;ut-Tehzib 6/320 ve M&uuml;stedrek-i Hakim 3/126</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref11\">[11]</a> El-Cami&rsquo;us-Sagir 1/415 &ldquo;İlim şehri&rdquo; hadisi Sıhah, S&uuml;nen ve M&uuml;sned kitap yazarlarının m&uuml;tevatir olarak rivayet ettikleri hadislerden biridir. Allame Emini (r.a) el -Gadir kitabının altıncı cildinde bu hadisi nakleden 143 Ehli S&uuml;nnet muhaddisinin adını zikretmektedir. Bu c&uuml;mleden Hakim, M&uuml;stedrek&rsquo;de; Abdurrezzak, Musennef&rsquo;de; Ahmed bin Hanbel, Menakib&rsquo;de; Tirmizi, Sahih&rsquo;de; İbn-i Cerir, Tehzib&rsquo;ul Asar&rsquo;da; Taberani, Mu&rsquo;cem&rsquo;ul Kebir&rsquo;de; Hatib, Tarih-i Bağdat&rsquo;da; İbn-i Abdulbir İsti&rsquo;ab&rsquo;da; Hatip Harezmi, Menakib&rsquo;da; İbn-i Esir, Cami&rsquo;ul-Usul&rsquo;da; Cezeri, Usd&rsquo;ul-Gabe&rsquo;de; Suyuti, Cami&rsquo;us-Sağir&rsquo;de; Muttaki Hindi, Kenz&rsquo;ul-Ummal&rsquo;da; İbn-i Esakir, Tarih-i Dimeşk&rsquo;te&hellip;burada adını zikretmediğimiz daha bir &ccedil;ok muhaddis de bu hadisi kitaplarında beyan etmiş sahih veya hasen olarak kabul etmişlerdir.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref12\">[12]</a> -Kenz&rsquo;ul-Ummal 11/614.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref13\">[13]</a>- M&uuml;stedrek-i Hakim 3/122.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref14\">[14]</a>- Kenz&rsquo;ul-Ummal 11/605, Cem&rsquo;ul-Cevami&rsquo;I, Suyuti, 6/398; İstiab 3/1099; Mecme&rsquo;ul Zevaid 9/101 ve 114; Siyer-i Halebiyye 1/285.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref15\">[15]</a>- Cami&rsquo;us-Sagir, 2/177.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref16\">[16]</a>- İstiab 3/38.</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref17\">[17]</a>- Ensab&rsquo;ul-Eşraf 100</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref18\">[18]</a>- İstiab 3/1104</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref19\">[19]</a>- a.g.e</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref20\">[20]</a>- Ust&rsquo;ul-Gabe 4/22</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref21\">[21]</a>- Ensab&rsquo;ul Eşraf</p>\n\n<p>\n	<a href=\"http://www.ehli-beyt.net/sayi1/ozel2.htm#_ftnref22\">[22]</a>-Tefsir-i Taberi 26/16; Tabakat: 338 ve Feth&#39;ul-Bari 10/221</p>\n\n<p>\n	&nbsp;</p>','İmam Ali (a.s)’ın İlmi','','publish','closed','open','','imam-ali-a-sin-ilmi','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2780',0,'post','',0),(2781,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p>\n	&nbsp;\n	<p>\n		&nbsp;</p>\n</p>\n\n<p>\n	Hz. Emir-&uuml;l Mu&#39;minin Ali (a.s) İbn M&uuml;lcem M&uuml;r&acirc;d&icirc; Mel&#39;un tarafından vurulduğunda, &ouml;l&uuml;m yatağında İm&acirc;m Hasan (a.s) ve İm&acirc;m H&uuml;seyin (a.s)&#39;a hitaben ş&ouml;yle vasiyet ettiler:</p>\n\n<p>\n	&quot;İkinize de <strong>Allah&#39;tan &ccedil;ekinmeyi</strong>, d&uuml;nya sizi arasa, istese bile onu aramamayı, istememeyi vasiyet ederim. Ona ait bir şeyi elde edemediğiniz, elinizdekini yitirdiğiniz i&ccedil;in de hayıflanmayın. <strong>Ger&ccedil;eği </strong>s&ouml;yleyin; <strong>&acirc;hiret ecri</strong> i&ccedil;in iş g&ouml;r&uuml;n; <strong>z&acirc;lime d&uuml;şman</strong> olun, <strong>mazl&ucirc;ma yardımcı</strong> kesilin.</p>\n\n<p>\n	İkinize, b&uuml;t&uuml;n evladıma, ehlibeytime ve bu yazım kime ulaşırsa ona, <strong>Allah&#39;tan &ccedil;ekinmeyi</strong>, <strong>işlerinizi d&uuml;zene</strong> koymayı, <strong>aranızı uzlaştırmayı</strong> vasiyet ederim. Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Ceddinizden duydum, derdi ki: &quot;İki kişinin arasını bulmak, b&uuml;t&uuml;n (n&acirc;file-s&uuml;nnet) namazlardan, oru&ccedil;lardan &uuml;st&uuml;nd&uuml;r.&quot;</p>\n\n<p>\n	Allah i&ccedil;in, Allah i&ccedil;in <strong>yetimleri koruyun</strong>, b&acirc;zı kere a&ccedil;, b&acirc;zı kere tok bırakmayın onları; size tapşırılan haklarını yitirmeyin onların. Allah i&ccedil;in komşularınızı g&ouml;r&uuml;n, g&ouml;zetin; bu, Peygamber&#39;inizin vasiyetidir; komşular hakkında &ouml;ylesine tavsiyede bulundu ki onlar da m&icirc;r&acirc;sa girecekler sandık.</p>\n\n<p>\n	<strong>Allah i&ccedil;in, Allah i&ccedil;in Kur&#39;&acirc;n&#39;a ri&acirc;yet edin;</strong> onunla amel etmekte başkaları sizi ge&ccedil;mesin.</p>\n\n<p>\n	<strong>Allah i&ccedil;in, Allah i&ccedil;in namazı bırakmayın; &ccedil;&uuml;nk&uuml; o, dininizin direğidir.</strong> Allah i&ccedil;in, Allah i&ccedil;in Rabbinizin evininin ziy&acirc;retini, <strong>haccetmeyi</strong> bırakmayın; siz hayatta bulunduk&ccedil;a boşlamayın o evi; &ccedil;&uuml;nk&uuml; o ev, terk edilirse m&uuml;hlet bile verilmez sizlere; azap gelir &ccedil;atar. Allah i&ccedil;in, Allah i&ccedil;in mallarınızla, canlarınızla, dillerinizle <strong>Allah yolunda savaşın</strong>; birbirinizi dolaşmanızı g&ouml;r&uuml;p g&ouml;zetmenizi, birbirinizin ihtiy&acirc;cını gidermenizi, birbirinizden y&uuml;z &ccedil;evirmemenizi, birbirinizden ayrılmamanızı vasiyet ediyorum. <strong>İyiliği buyurmayı, k&ouml;t&uuml;l&uuml;kten nehyetmeyi bırakmayın;</strong> sonra k&ouml;t&uuml;leriniz başınıza ge&ccedil;er; sonra da du&acirc; edersiniz, ic&acirc;bet edilmez size.</p>\n\n<p>\n	Ey Abd&uuml;lmuttalib oğulları, Emir&#39;&uuml;l-Mu&#39;minin katledildi deyip M&uuml;sl&uuml;manların kanlarına girmenizi, &ouml;&ccedil; almaya kalkmanızı istemem, sakının bundan. Benim i&ccedil;in yalnız beni &ouml;ld&uuml;reni &ouml;ld&uuml;r&uuml;n. Bekleyin hele, onun şu vuruşundan &ouml;l&uuml;rsem, onun bana bir tek vuruşuna karşı siz de ona bir kere vurun; şurasını, burasını keserek eziyete kalkışmayın; &ccedil;&uuml;nk&uuml; ben, Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Ras&ucirc;lullah&#39;tan duydum; derdi ki:</p>\n\n<p>\n	&quot;Sakının eziyetten, işkenceden, &ouml;ld&uuml;receğiniz kuduz k&ouml;pek bile olsa.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	2- İmam Hasan (A.S)&#39;a Yazdıkları Vasiyetname</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Zaman(ın kahrını) ikr&acirc;r eden, &ouml;mr&uuml; s&ouml;nmeğe y&uuml;z tutan, kadere boyun eğen, d&uuml;nyayı yeren, &ouml;l&uuml;ler mahallinde yurt edinen, yarın da oradan g&ouml;&ccedil;&uuml;p gidecek olan f&acirc;ni babadan; erişilmeyecek şeyleri arzulayan, yok olup gidenlerin yolunu tutmuş olan, zamanın rehini, musibet oklarının hedefi, d&uuml;nyanın kulu, gurur taciri, &ouml;l&uuml;m&uuml;n esiri, gam ve h&uuml;z&uuml;nlerin arkadaşı, hastalıklara ve afetlere maruz olan, arzularına mağlup d&uuml;şen ve &ouml;lenlerin yerine halife olan oğluna.</p>\n\n<p>\n	D&uuml;nyanın benden y&uuml;z &ccedil;evirip zamanın bana karşı serkeşlik etmesi,&nbsp; ahiretin ise bana y&ouml;nelmesi; beni, başkasını d&uuml;ş&uuml;nmekten ve ardımda kalanları hatırlamaktan ve onları &ouml;nemsemekten alıkoydu. Halkın dertleri değil, yalnızca kendi derdim beni sarınca, artık fikir ve&nbsp; isteğim değişti ve işimin ger&ccedil;eği bana aydınlandı, bu ise beni şakası olmayan bir ciddiyete ve yalan lekesi dokunmayan bir doğruluğa sevketti. Senin, v&uuml;cudumun bir par&ccedil;ası, hatta v&uuml;cudumun b&uuml;t&uuml;n&uuml; olduğunu g&ouml;rd&uuml;m; sana bir musibet gelse bana gelmiş olur, sana &ouml;l&uuml;m gelip &ccedil;atsa bana &ccedil;atmış olur. Bu sebeple, senin işlerin (sorunların), kendi işlerim gibi beni ilgilendirmeğe başladı; onun i&ccedil;in &ouml;lsem de, kalsam da, yardımcın olsun diye sana bu vasiyetnameyi yazdım.</p>\n\n<p>\n	Oğlum, ben sana Allah&#39;tan &ccedil;ekinmeyi (ilah&icirc; takvayı), devamlı olarak Allah&#39;ın emirlerine itaat etmeyi, O&#39;nu anmakla kalbini onarmayı ve O&#39;nun ipine (Kur&#39;&acirc;n&#39;a) sarılmayı tavsiye ederim. Eğer ona (Kur&#39;&acirc;n&#39;a) sarılırsan, artık seninle Allah arasında ondan daha sağlam bir bağ olamaz!&nbsp;</p>\n\n<p>\n	Kalbini &ouml;ğ&uuml;tle dirilt; zahitlikle &ouml;ld&uuml;r; yakinle (tam inan&ccedil;la) kuvvetlendir; &ouml;l&uuml;m&uuml; anmakla al&ccedil;alt; fani oluşuna ikrar ettir; d&uuml;nyanın feci olaylarıyla basiret sahibi kıl; zamanın saldırısından, gecelerin ve g&uuml;nd&uuml;zlerin k&ouml;t&uuml; ge&ccedil;işinden &ccedil;ekindir. G&ouml;&ccedil;&uuml;p gidenlerin haberlerini ona sun, senden &ouml;ncekilerin başlarına gelenleri hatırlat; onların yurtlarında ve bıraktıkları eserler arasında gez ve ne yaptıklarına, nereye konduklarına ve nereden g&ouml;&ccedil;t&uuml;klerine bak. G&ouml;receksin ki, onlar dostlarından ayrılmış, gurbet diyarına inmişlerdir. Onların yurduna (geldin mi) ş&ouml;yle seslen: Ey ıssız diyar, ehlin nerede? Sonra onların kabirlerinin başına git ve ş&ouml;yle hitap et: Ey &ccedil;&uuml;r&uuml;m&uuml;ş cesetler ve birbirinden dağılmış organlar, i&ccedil;inde bulunduğunuz bu diyarı nasıl buldunuz?</p>\n\n<p>\n	Ey aziz oğlum, yakında sen de onlardan biri gibi olacaksın; &ouml;yleyse konağını ıslah et, ahiretini d&uuml;nyana satma.</p>\n\n<p>\n	Bilmediğin şey hakkında konuşmayı ve &uuml;zerine d&uuml;şmediği halde s&ouml;z s&ouml;ylemeyi terket. Sapıklık olacağından korktuğun bir yola girme; &ccedil;&uuml;nk&uuml; sapıklık şaşkınlığından sakınmak, korkun&ccedil; belalara du&ccedil;ar olmaktan daha iyidir. Marufu emret ki, maruf ehlinden (iyilerden) olasın. K&ouml;t&uuml;l&uuml;ğ&uuml; elinle, dilinle &ouml;nle ve k&ouml;t&uuml; iş yapanlardan b&uuml;t&uuml;n &ccedil;abanla uzaklaş. Allah yolunda hakkıyla cihat et; bu uğurda hi&ccedil; bir kınayıcının kınaması seni tutmasın (yolundan alıkoymasın). Nerede olursa olsun, hakka ermek i&ccedil;in g&uuml;&ccedil;l&uuml;klerin en şiddetlilerine korkusuzca atıl. Dinde fakih (anlayış ve&nbsp; kavrayış sahibi) ol;&nbsp; nefsini sabretmeye alıştır. B&uuml;t&uuml;n işlerde Allah&#39;a sığın ki, tam koruyan bir koruyucuya ve tam g&uuml;&ccedil;l&uuml; bir savunucuya sığınmış olursun. Rabbinden bir şey dilerken ihlaslı ol; &ccedil;&uuml;nk&uuml; vermek de vermemek de O&#39;nun elindedir. Hayrı &ccedil;ok dile; vasiyetimi iyice anla; &ouml;nemsemeyerek yanından ge&ccedil;me. &Ccedil;&uuml;nk&uuml; s&ouml;z&uuml;n hayırlısı fayda verenidir. Bil ki, fayda vermeyen bilgide hayır yoktur; neşredilemeyen<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> bilgiden de faydalanılmaz.</p>\n\n<p>\n	Ey oğlum, senin olgun bir yaşa ulaştığını, benim ise zaafımın (g&uuml;nden g&uuml;ne) arttığını g&ouml;r&uuml;nce, g&ouml;nl&uuml;mdekileri sana s&ouml;ylemeden ecelim gelir, yahut bedenimin zayıfladığı gibi g&ouml;r&uuml;ş&uuml;mde de bir zayıflık olur, yahut da bazı galip gelen heva ve hevesler veya d&uuml;nya fitneleri benden &ouml;nce sana gelip &ccedil;atar da sen de buyruk dinlemez serkeş deve gibi olursun endişesiyle sana birtakım hasletleri vasiyet etmeye koyuldum. &Ccedil;&uuml;nk&uuml; gencin kalbi ekilmemiş alana benzer; oraya ne ekilirse tutar, boy atar. Ben de kalbin katılaşmadan ve aklın meşgul olmadan seni edeplendirmeye &ccedil;alıştım ki, tecr&uuml;be edenlerin senin yerine arama ve sınamasını y&uuml;klendikleri ger&ccedil;ekleri tam kesin bir kararla karşılayasın. B&ouml;ylece arama zahmetinden kurtulur, deneme zorluğundan da muaf olursun. İşte bizlerin, peşi sıra gittiğimiz şeylerin (bilgilerin) &nbsp;kendisi sana gelmiş; bazen bize karanlık (ve gizli) olan şeyler sana apa&ccedil;ık ve g&uuml;n ışığına &ccedil;ıkmıştır.</p>\n\n<p>\n	Ey oğlum, ben her ne kadar &ouml;ncekiler gibi &ouml;m&uuml;r s&uuml;rmediysem de, onların yaptıklarına baktım, haberleri hakkında d&uuml;ş&uuml;nd&uuml;m, geriye kalan eserlerini gezip&nbsp; g&ouml;rd&uuml;m.&nbsp; &Ouml;yle ki&nbsp; onlardan&nbsp; biri gibi oldum; hatta onların yaşayışlarından bana ulaşan haberler bakımından onların ilkinden sonuncusuna kadar, onlarla &ouml;m&uuml;r s&uuml;rm&uuml;şe d&ouml;nd&uuml;m. Sonu&ccedil;ta, hallerinin durusunu bulanığından, faydalısını zararlısından ayırt ettim; senin i&ccedil;in ise her işin en se&ccedil;kinini, en g&uuml;zelini se&ccedil;tim; a&ccedil;ık olmayanını senden uzaklaştırdım; senin durumunun şefkatli bir baba olarak beni de ilgilendirdiğini g&ouml;r&uuml;nce daha gen&ccedil; olup tertemiz bir kalbe ve iyi niyete sahip olduğun bir vakitte seni terbiye etmeye (eğitmeye) karar verdim. Bu uğurda &ouml;nce Allah&#39;ın kitabını ve te&#39;vilini, İsl&acirc;m şeriatını ve h&uuml;k&uuml;mlerini, helal ve haramını sana &ouml;ğretmekle başlayıp bundan &ouml;teye (başka bir konuya) ge&ccedil;memeye karar verdim. Sonra insanların, ihtilafa d&uuml;şmelerine sebep olan heva ve heveslere, onların kapıldığı gibi senin de kapılmandan korktum. İstemediğim halde seni tembih ederek bu konuda da senin işini sağlamlaştırmak, seni helak olmayacağından emin olmadığım bir işe bırakmaktan daha sevimli geldi bana. Allah Te&acirc;la&#39;nın seni doğru yolu bulmanda&nbsp; ve&nbsp;&nbsp; maksadına ermende başarıya ulaştırmasını dilerim. Bu nedenle bu vasiyetimi senin i&ccedil;in yazdım ve bununla birlikte bu konuyu sağlamlaştırmaya koyuldum.</p>\n\n<p>\n	Ey aziz oğlum, vasiyetimden uyacağın şeylerin bence en sevimlisi, Allah&#39;tan &ccedil;ekinmen, ilahi farizaları eda etmekle yetinmen ve senden &ouml;nce gelip ge&ccedil;en atalarının ve dindaşlarından salih kişilerin yolunu tutmandır. &Ccedil;&uuml;nk&uuml; senin bakıp durumunu g&ouml;zden ge&ccedil;irdiğin gibi onlar da kendi durumlarına bakıp dikkat ettiler; senin d&uuml;ş&uuml;nd&uuml;ğ&uuml;n gibi onlar da d&uuml;ş&uuml;nd&uuml;ler;&nbsp; sonra aldıkları&nbsp; netice&nbsp; onları, bildiklerini almaya ve m&uuml;kellef olmadıkları şeylerden ka&ccedil;ınmaya s&uuml;r&uuml;kledi. Ama eğer nefsin, onların bildikleri gibi bilmeden onların s&uuml;nnetini kabul etmeye hazır olmazsa, bu ilimleri&nbsp; anlama ve &ouml;ğrenme yoluyla talep et, ş&uuml;phelere d&uuml;şerek, husumetleri &ccedil;oğaltarak değil. B&ouml;yle bir işe girişmeden &ouml;nce Allah&#39;tan bu uğurda yardım iste; seni muvaffak kılması i&ccedil;in O&#39;na y&ouml;nel; seni ş&uuml;pheye sokacak ve sapıklığa sevk edecek her ş&uuml;pheli işi terket. G&ouml;nl&uuml;n&uuml;n arılığa ulaşıp da kabul etmeye hazır bulunduğuna, d&uuml;ş&uuml;ncenin k&acirc;mil olup toplanarak bu yolda tek bir amaca sahip olduğuna yakin ettiğinde sana a&ccedil;ıkladığım şeylere bak; eğer sevdiğin şekilde d&uuml;ş&uuml;ncen hen&uuml;z halisleşmemişse bilmelisin ki, geceleyin g&ouml;z&uuml; g&ouml;rmeyen kimse gibi bilmeden adım atmaktasın. Bilmeden adım atan ve hakla b&acirc;tılı birbirine karıştıran birisi dini dileyen olamaz. Bu durumda el &ccedil;ekip durmak daha doğrudur. Bu konuda ilk ve son s&ouml;z&uuml;m şudur:</p>\n\n<p>\n	Sana kendi ilahımı, senin ilahını, senin ilk ve son&nbsp; babalarının ilahını, g&ouml;klerin ve yery&uuml;z&uuml; ehlinin Rabbini layık olduğu ve sevdiği bir şekilde (makamına layık olan hamt ile) &ouml;v&uuml;p hamt ediyor ve Allah-u Te&acirc;la&#39;dan bizim tarafımızdan Peygamber&#39;e, onun Ehl-i Beyt&#39;ine ve b&uuml;t&uuml;n peygamberlere, t&uuml;m salavat g&ouml;nderenlerin salavatınca salavat g&ouml;ndermesini niyaz eder ve O&#39;ndan bizi dua etmeye muvaffak kıldığı şeylerde bize olan nimetini, icabetiyle k&acirc;mil etmesini dilerim. &Ccedil;&uuml;nk&uuml; salih işler O&#39;nun nimeti ile tamamlanır.</p>\n\n<p>\n	Ey oğlum, tavsiyelerimi iyice anla. Bil ki, &ouml;l&uuml;m&uuml;n sahibi yaşayışın da sahibidir; yaratan &ouml;ld&uuml;rendir; yok eden tekrar diriltendir; dert veren derdi giderendir. D&uuml;nya, Allah&#39;ın nimetler verip ve sınamalara uğratarak, ahirette karşılık vermesi veya Allah Tebareke ve Te&acirc;l&acirc;&#39;nın bizim bilmediğimiz diğer birtakım şeyleri takdir etmesinden başka bir şey değildir. Bunlardan biri sana ağır gelirse (iyice tasdik edemediğin takdirde) onu kendi cehaletine hamlet; &ccedil;&uuml;nk&uuml; sen &ouml;nce cahil (bilgisiz) olarak yaratıldın; sonra bilgi sahibi oldun. Nice şeyler vardır ki bilemezsin; o konuda şaşkınlığa d&uuml;şersin; g&ouml;z&uuml;n g&ouml;rmez olur da sonra g&ouml;r&uuml;r, anlarsın. Seni yaratana, sana rızk verene, senin yaratılışını d&uuml;zg&uuml;n bir hale getirene sığın, &uuml;midin ve ilgin O&#39;na ve korkun da O&#39;ndan olsun.</p>\n\n<p>\n	Bil ki, ey aziz oğlum, hi&ccedil; bir kimse noksan sıfatlardan m&uuml;nezzeh olan Allah&#39;tan, bizim Peygamber&#39;imizin <em>salla&#39;ll&acirc;hu aleyhi ve alih</em> haber getirdiği gibi haber getirmemiştir. Buna g&ouml;re, bir &ouml;nder ve bir kurtuluş kılavuzu olarak ona razı ol ve g&ouml;n&uuml;l ver.</p>\n\n<p>\n	Ben sana &ouml;ğ&uuml;t vermede kusur etmiyorum; sen de her ne kadar dikkat edersen et, benim kadar hayrını g&ouml;r&uuml;p anlayamazsın.</p>\n\n<p>\n	Şunu bil ki, ey aziz oğlum, eğer Allah&#39;ın ortağı olsaydı, O&#39;nun da peygamberleri gelirdi sana; O&#39;nun da tasarruf ve kudret eserlerini g&ouml;r&uuml;rd&uuml;n; O&#39;nun da sıfatlarını ve işlerini tanırdın. Fakat kendisini vasıflandırdığı gibi O bir Allah&#39;tır; kudretinde ve ilahlığında O&#39;nunla zıddiyet ve husumet edecek bir varlık yoktur; her varlığın yaratıcısı O&#39;dur, rabblik makamı, g&ouml;n&uuml;lle veya g&ouml;zle kavranmaktan &ccedil;ok y&uuml;cedir. Bunu b&ouml;yle bildiğinde (Allah&#39;ı b&ouml;yle tanıdığında) o zaman da senin gibi kadri k&uuml;&ccedil;&uuml;k, kudreti az, aczi &ccedil;ok, Rabbine ihtiyacı fazla olan kişinin nasıl hareket etmesi gerekiyorsa, O&#39;na itaat etmekte, O&#39;ndan korkup gazabından &ccedil;ekinmek hususunda &ouml;yle davran. &Ccedil;&uuml;nk&uuml; O, seni g&uuml;zel şeylerden başka bir şeye emretmemiş, &ccedil;irkin şeylerden başka bir şeyden de men etmemiştir.</p>\n\n<p>\n	Ey oğlum, sana d&uuml;nyaya, d&uuml;nya ahvaline, onun zevaline, ehlinin ebedi olmayışına (halden hale girişine) dair haberler verdim; ahiretten, ahiret ehli i&ccedil;in hazırlanan şeylerden de seni haberdar edip bu konuda &ouml;rnekler getirdim.</p>\n\n<p>\n	D&uuml;nyaya basiretle bakan (ve d&uuml;nya halini bilen) kimseler yıkık d&ouml;k&uuml;k, kıtlık ve darlık i&ccedil;inde olan bir yerden, bayındır ve iklimi iyi olan bir yeri kasdedip yola d&uuml;şen topluluğa benzerler; onlar sonunda yerleşecekleri geniş, hoş mu hoş olan evlerine varmak i&ccedil;in yolun zahmetine katlanırlar, dostların ayrılığına dayanırlar, yolculuğun uyku ve yiyecek sıkıntısı gibi bir&ccedil;ok g&uuml;&ccedil;l&uuml;klerine sabrederler; onlar bunların hi&ccedil; birisinden herhangi bir acı duymaz ve bu yolculuğun masrafını zarar ve ziyan olarak kabul etmezler. Onlar i&ccedil;in kendilerini konaklarına yaklaştıracak şeyden daha sevimli bir şey yoktur.</p>\n\n<p>\n	D&uuml;nyaya aldanan kimseler ise verimli, nimeti bol, m&acirc;mur bir konaktan, kıtlık ve kupkuru bir yere g&ouml;&ccedil; ettirilen topluluğa benzerler. Onlara, &ouml;nce bulundukları yerden ayrılmak ve ansızın &ouml;yle bir yere gelmekten daha korkun&ccedil; ve k&ouml;t&uuml; bir şey olamaz.</p>\n\n<p>\n	Ben seni &ccedil;eşitli bilgisizliklerden dolayı, kendini alim bilmemen i&ccedil;in daha &ouml;nceden kınadım ki, bildiğin bir şeyle karşılaştığında onu b&uuml;y&uuml;k saymayasın. &Ccedil;&uuml;nk&uuml; alim bir kimse bildiğini, bilmedikleri şeyler karşısında pek az g&ouml;r&uuml;r. Bu y&uuml;zden kendisini cahil bilip, neticede ilim tahsil etmede daha &ccedil;ok &ccedil;aba g&ouml;sterir; daima onu ister, ona ilgi duyar, onu arar durur. İlim ehlinin karşısında m&uuml;tevazı olup ona y&ouml;nelir. Susmaya sarılıp, hata yapmaktan &ccedil;ekinir, ondan utanır. Bilmediği bir meseleyle karşılaştığında da onu ink&acirc;r etmez; &ccedil;&uuml;nk&uuml; &ouml;nceden nefsi kendi cehaletine ikrar etmiştir. Cahil kimseyse b&uuml;t&uuml;n cehaletiyle birlikte kendisini alim sayar; reyini yeterli g&ouml;r&uuml;r; daima alimlerden uzaklaşır; onları ayıplayıp durur; onunla muhalefet edenleri, hata ettin diyerek dışlar; bilmediği her şeyi sapıklık sayar; bilmediği bir meseleyle karşılaştığında onu ink&acirc;r ve tekzip eder; cehaleti y&uuml;z&uuml;nden: Ben onu b&ouml;yle bilmiyorum, b&ouml;yle olduğuna inanmıyorum, b&ouml;yle olduğunu sanmıyorum, bu s&ouml;z de nereden &ccedil;ıktı? der durur. (Bu s&ouml;zlerle onun batıl olduğunu s&ouml;ylemek ister.) B&uuml;t&uuml;n bunlar kendi g&ouml;r&uuml;ş&uuml;ne (yersiz olarak) itimat ettiğinden ve kendi cehaletini pek az tanıdığından ileri gelir. B&ouml;ylece, bilmediği konularda yanılgıya d&uuml;şt&uuml;ğ&uuml; i&ccedil;in, s&uuml;rekli cahilliklerle baş başa kalır ve (yeni) cahillikler arar; hakkı ink&acirc;r edip, cehalet i&ccedil;inde şaşırıp kalır; ilim talep etmekten b&ouml;b&uuml;rlenerek ka&ccedil;ınır.</p>\n\n<p>\n	Ey oğlum, vasiyetimi iyice anla ve nefsini, kendinle başkaları&nbsp;&nbsp; arasında bir tartı (&ouml;l&ccedil;&uuml;) haline getir; kendin i&ccedil;in sevdiğin, dilediğin şeyi başkaları i&ccedil;in de sev, dile; kendin i&ccedil;in istemediğin şeyi onlar i&ccedil;in de isteme. Nasıl zulme uğramayı istemezsen, sen de kimseye zulmetme. Nasıl sana iyilik yapılmasını istiyorsan, sen de iyilik et. Başkasında &ccedil;irkin bulduğun şeyi kendin i&ccedil;in de &ccedil;irkin bul. Diğerlerine davrandığın gibi onların da sana davranmasına razı ol. Bilmediğin şeyi s&ouml;yleme; hatta bildiğin şeylerin de hepsini a&ccedil;ığa vurma. Sana s&ouml;ylenmesini istemediğin şeyi, sen de başkalarına s&ouml;yleme. Bil ki, kendini beğenmek, hakka ters d&uuml;şt&uuml;ğ&uuml;&nbsp; gibi aynı zamanda akılların da afetidir. Doğru yola hidayet edildin mi, Rabbine karşı daha da fazla eğil, huşu et.</p>\n\n<p>\n	Bil ki, &ouml;n&uuml;nde uzak mı uzak, &ccedil;etin mi &ccedil;etin, korkun&ccedil; mu korkun&ccedil; bir yol var; o yol i&ccedil;in hazırlıklı olmaktan başka &ccedil;aren yok. G&uuml;c&uuml;n yettiği kadar azık al ve sırtındaki y&uuml;k&uuml;n&uuml; hafiflet. G&uuml;c&uuml;n&uuml;n &uuml;st&uuml;nde olan y&uuml;k&uuml; y&uuml;klenme. Y&uuml;klenirsen sana ağırlık verir, vebal getirir. Senin azığını y&uuml;klenecek ve muhta&ccedil; olduğunda sana geri verecek yoksul &nbsp;birisini buldun mu bunu ganimet bil. Durumun iyiyken senden bor&ccedil; isteyen bir kimseyi ganimet bil; &ouml;deme vaktini de darlığa d&uuml;şt&uuml;ğ&uuml;n zamana bırak.</p>\n\n<p>\n	Bil ki, &ouml;n&uuml;nde sarp bir ge&ccedil;it var; istesen de istemesen de o ge&ccedil;itten ya cennete doğru gideceksin ya da cehennemi boylayacaksın. Bu ge&ccedil;itte y&uuml;k&uuml; hafif olanın hali, y&uuml;k&uuml; ağır olandan &ccedil;ok daha iyidir; &ouml;yleyse konmadan &ouml;nce kendine konak hazırla.</p>\n\n<p>\n	Bil ki, d&uuml;nya ve ahiret hazineleri elinde olan, sana&nbsp; dua etmek i&ccedil;in izin vermiş, icabet edeceğini de vaat etmiştir. O, dilediğini vermek i&ccedil;in dilemeni emretmiştir; O şefkatlidir. Seninle kendi arasına bir terc&uuml;man koymamış, bir perde de &ccedil;ekmemiştir; seni, O&#39;nun katında şefaat edecek birisine dahi muhta&ccedil; etmemiştir. K&ouml;t&uuml; bir iş işlersen, t&ouml;vbe etmekten men etmemiştir seni; pişmanlık duyup d&ouml;nd&uuml;kten sonra kınamamıştır seni; azabını hemencecik g&ouml;ndererek cezalandırmamıştır seni. Rezalete y&ouml;neldiğin bir yerde seni rezil etmemiştir; işlediğin su&ccedil; y&uuml;z&uuml;nden seni eleştirip sıkıntıda bırakmamıştır. Rahmetinden de seni &uuml;mitsiz kılmamıştır; t&ouml;vbeyi kabul etmekte de bir zorluk &ccedil;ıkarmamıştır; su&ccedil;undan vazge&ccedil;meni de hasene saymıştır; yaptığın bir k&ouml;t&uuml;l&uuml;ğ&uuml; bir g&uuml;nah saymış; işlediğin iyiliği ise on kat olarak hesaplamıştır. T&ouml;vbe kapısını ve işe yeniden başlamayı y&uuml;z&uuml;ne a&ccedil;ık bırakmıştır. İstediğin vakit (O&#39;nu &ccedil;ağırdığında) sesini ve gizlice yalvarıp yakarmanı duyar. İhtiyacını O&#39;na s&ouml;ylersin; g&ouml;nl&uuml;ndekini O&#39;na a&ccedil;arsın, dertlerini O&#39;na d&ouml;kersin; işlerinde O&#39;ndan yardım dilersin; halktan gizli tuttuğun sırları O&#39;na a&ccedil;ıp s&ouml;ylersin. Hazinelerinin anahtarını senin eline vermiştir;&nbsp; o halde, istemede ısrar et; &ccedil;&uuml;nk&uuml; kendisinden dilemeye izin vermekle rahmet kapısını y&uuml;z&uuml;ne a&ccedil;ık bırakmıştır. Dilediğin vakit dua ile hazinelerinin kapılarını a&ccedil;arsın; &ouml;yleyse ısrarla iste; icabeti gecikirse de &uuml;midini kesmemelisin; &ccedil;&uuml;nk&uuml; bağış isteğe g&ouml;redir. Bazen istemenin (duanın) uzayıp, verilenin daha da artması i&ccedil;in duanın icabeti geciktirilir. Bazen de bir şey istersin, verilmez; fakat hemencecik, yahut bir m&uuml;ddet sonra (bu d&uuml;nyada veya ahirette) ondan daha hayırlısı verilir veya daha hayırlısını vermek i&ccedil;in o istediğin şey verilmez, geciktirilir. Nice şeyler var ki, sen istersin onu; fakat verilirse dinin elden gider. O halde sana yararı dokunacak, g&uuml;zelliği sana kalacak ve g&uuml;nahı senden giderecek şeyleri istemelisin. Mal sana kalmaz; sen de ebedi olarak mala sahip olamazsın. &Ccedil;ok yakın bir zamanda, Kerim olan Allah&#39;ın affettiğinin dışında, yaptığın iyi veya k&ouml;t&uuml; işin neticesini g&ouml;r&uuml;rs&uuml;n.</p>\n\n<p>\n	Bil ki, sen ahiret i&ccedil;in yaratıldın, d&uuml;nya i&ccedil;in değil. Fen&acirc; i&ccedil;in var edildin, beka i&ccedil;in değil. &Ouml;l&uuml;m i&ccedil;in varsın, yaşamak i&ccedil;in değil. Ansızın s&ouml;k&uuml;l&uuml;p atılacağın ahiret i&ccedil;in azık toplaman gereken bir konakta ve ahirete varacak bir yoldasın. Sen ka&ccedil;anın kurtulamayacağı, er ge&ccedil; bir g&uuml;n gelip &ccedil;atacağı &ouml;l&uuml;m i&ccedil;in bir avsın; k&ouml;t&uuml; bir işteyken, daha kendi kendine, o işten t&ouml;vbe etmem gerekir, deyip dururken &ouml;l&uuml;m&uuml;n gelip, t&ouml;vbeyle aranı a&ccedil;arak ansızın seni helak etmesinden kork.</p>\n\n<p>\n	Ey oğlum, &ouml;l&uuml;m&uuml; &ccedil;ok an; birden bire &ouml;l&uuml;mden sonra d&uuml;şeceğin hali hatırla, onu hep g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde bulundur ki, silahını kuşandığın, kemerini bağladığın bir halde bulsun seni; ansızın gaflet halinde &uuml;st olmasın sana. Ahireti, onda olan nimetleri, şiddetli azaplarını &ccedil;ok an; &ccedil;&uuml;nk&uuml; bu, g&ouml;nl&uuml;n&uuml; d&uuml;nyadan koparır ve onu senin g&ouml;z&uuml;nde k&uuml;&ccedil;&uuml;lt&uuml;r.</p>\n\n<p>\n	Allah d&uuml;nyayı sana tanıtmıştır. D&uuml;nya da kendi sıfatlarını sana bildirmiştir ve k&ouml;t&uuml;l&uuml;klerini a&ccedil;ığa vurmuştur. Sakın d&uuml;nya ehlinin d&uuml;nyaya yapışıp k&ouml;pek gibi ona saldırmaları aldatmasın seni. Zira d&uuml;nya ehli, havlayan k&ouml;pekler ve (av peşinde koşan) yırtıcı canavarlardır; (o leş i&ccedil;in) birbirine hırlarlar, (birbirlerini ısırırlar,) g&uuml;&ccedil;l&uuml; olan zayıfı, b&uuml;y&uuml;ğ&uuml; de k&uuml;&ccedil;&uuml;ğ&uuml;n&uuml; yer. D&uuml;nya, kendi ehlini doğru yoldan saptırmış, k&ouml;rl&uuml;k yoluna s&uuml;rm&uuml;şt&uuml;r; g&ouml;zlerini, doğru yolu g&ouml;rmesinler diye &ouml;rtm&uuml;şt&uuml;r. B&ouml;ylece d&uuml;nyanın şaşkınlıklarında şaşırıp kalmışlar, fitnesinde gark olmuşlardır; onu kendilerine Rab edinmişler; o da onlarla oynamıştır. B&ouml;ylece d&uuml;nya ile oyalanıp &ouml;tesini unutmuşlardır.</p>\n\n<p>\n	Ey oğlum, d&uuml;nya ayıplarının &ccedil;irkinleştirdiği kimselerden olma sakın. D&uuml;nya ehlinin bir kısmı, ayakları bağlı; diğer bir kısmı da başı boş salıverilmiş hayvanlardırlar. Bunlar akıllarını yitirmişler; sarp bir vadide kendilerini s&uuml;r&uuml;p g&ouml;t&uuml;ren bir &ccedil;obanı olmayan, afete uğramış hayvanlar &ouml;rneği belirsiz bir yola d&uuml;ş&uuml;p gitmekteler. Hele azıcık bekle, karanlık (&ouml;l&uuml;m&uuml;n ulaşmasıyla) a&ccedil;ılsın; g&uuml;ya (g&ouml;r&uuml;-yorum) kervan gelmiş, koşanın da d&ouml;nmesi beklenir.</p>\n\n<p>\n	Bil ki, bineği geceyle g&uuml;nd&uuml;z olan bir kişi, dursa bile g&ouml;t&uuml;r&uuml;lecektir. Allah, d&uuml;nyanın yıkılmasından, ahiretin de mamur olmasından başka bir şey dilememiştir.</p>\n\n<p>\n	Oğlum, d&uuml;nyada, Allah&#39;ın senden ilgi g&ouml;stermemeni dilediği şeylere karşı zahitlik yapıp g&ouml;nl&uuml;n&uuml; ondan &ccedil;ek; zaten d&uuml;nya b&ouml;yle bir amele layıktır. Eğer d&uuml;nya hakkındaki nasihatimi kabullenmiyor isen, iyice bil ki dileğine ulaşamazsın, ecelinden ka&ccedil;amazsın; sen, senden &ouml;nce gidenlerin yolundasın. &Ouml;yleyse arzuları azalt; kazancı (amellerini) g&uuml;zelleştir; &ccedil;&uuml;nk&uuml; nice istek ve arzular vardır ki eldekinden, avu&ccedil;takinden eder insanı; her arayan bulamadığı gibi orta yolu se&ccedil;en bir kimse de muhta&ccedil; olmaz. Nefsini b&uuml;t&uuml;n aşağılıklardan &uuml;st&uuml;n tut, seni arzulara doğru &ccedil;ekse bile; &ccedil;&uuml;nk&uuml; hi&ccedil; bir şey izzeti nefsinden kaybettiğinin yerini tutamaz. Allah seni h&uuml;r yaratmıştır, başkasına kul olma. Şerle ulaşılan hayır, hayır değildir. G&uuml;&ccedil;l&uuml;kle ulaşılan kolaylık da kolaylık değildir.</p>\n\n<p>\n	Tamah bineğinin seni harekete ge&ccedil;irmesinden sakın; &ccedil;&uuml;nk&uuml; o, seni helak suyunun başına g&ouml;t&uuml;r&uuml;r. G&uuml;c&uuml;n yettik&ccedil;e Allah&#39;la arana bir nimet sahibi sokma (başkalarının sana minneti olmasın); &ccedil;&uuml;nk&uuml; sen, ancak kendi payını alacaksın, nasibine ulaşacaksın. Her şey O&#39;ndan olmakla beraber, noksan sıfatlardan m&uuml;nezzeh olan Allah&#39;tan gelen az, halktan gelen &ccedil;oktan daha &uuml;st&uuml;nd&uuml;r. Ger&ccedil;i hi&ccedil; bir şey O&#39;nunla kıyaslanamaz ama, eğer sultanların bağışını, al&ccedil;ak kimselerden istenilen bağışla &ouml;l&ccedil;sen ve kıyas etsen g&ouml;receksin ki, onların az bağışı sana iftihar ve y&uuml;celiktir. Al&ccedil;ak kimselerden kopardığın &ccedil;ok şey ise sana bir &acirc;rdır (utan&ccedil;tır). İşinde orta halli ol ki, sonunda methedilesin. Dininden, ırzından en k&uuml;&ccedil;&uuml;k bir&nbsp; şeyi&nbsp; bile hi&ccedil; bir değer karşısında satmaya kalkışma. Ger&ccedil;ek aldanmış kimse, Allah&#39;tan alması gereken payda aldanan kimsedir. D&uuml;nyadan sana geleni al, senden y&uuml;z &ccedil;evireniyse terk et. Bunu yapmazsan (en azından) talebinde g&uuml;zel davran.</p>\n\n<p>\n	Dinini tehlikeye d&uuml;ş&uuml;receğinden korktuğun kimseyle oturup kalkma; sultandan uzak dur; kendi kendine, ne zaman k&ouml;t&uuml; bir şey g&ouml;r&uuml;rsem ondan uzak olurum, diyerek şeytanın hile ve aldatmalarından emin olma. &Ccedil;&uuml;nk&uuml; senden &ouml;nce helak olan M&uuml;sl&uuml;manlar, kıyamete inandıkları halde, bu yoldan helake d&uuml;şt&uuml;ler. Eğer onlara a&ccedil;ık&ccedil;a, ahiretini d&uuml;nyaya sat, deseydin, asla kimse bunu kabul etmeye hazır olmazdı. Fakat şeytan bazen hile yoluyla az bir d&uuml;nya malı sunarak insanı helake s&uuml;r&uuml;kler; Allah&#39;ın rahmetinden &uuml;midini kesip, mutlak bir &uuml;mitsizliğe salıverinceye kadar onu tedricen bir k&ouml;t&uuml;l&uuml;kten diğer bir k&ouml;t&uuml;l&uuml;ğe g&ouml;t&uuml;r&uuml;r; nihayet insan İsl&acirc;m ve ahk&acirc;mına olan muhalefetleri i&ccedil;in &ccedil;eşitli gerek&ccedil;eler bulmaya koyulur. Eğer nefsin d&uuml;nya sevgisi ve sultana yaklaşmakta ısrar eder de olgunlaşmanı sağlayan benim men ettiğim şeylere muhalefet eder isen, en azından dilini koru; &ccedil;&uuml;nk&uuml; sultanlara, &ouml;fkelendiklerinde g&uuml;venilmez; onların haberlerini sorma, işlerini araştırma, sırlarını a&ccedil;ıp s&ouml;yleme; onların işine &ccedil;ok karışma.</p>\n\n<p>\n	Susmaktan pişmanlık duyulmaz. Susmakla elden &ccedil;ıkanı telafi etmek, konuşmakla kaybolanı temin etmekten daha kolaydır. Kaptakini, ağzını sımsıkı bağlayarak muhafaza etmek ve elinde bulunanı korumak, başkasının elinde bulunanı istemekten, bence, daha hoştur.</p>\n\n<p>\n	G&uuml;venilmeyen kimseden bir s&ouml;z nakletme; sonra yalancı &ccedil;ıkarsın; yalancılıksa al&ccedil;aklıktır. Yetecek kadar bir rızıkla tutarlı olmak, israfla harcanan &ccedil;ok maldan daha yeterli gelir sana. Olgunca bir &uuml;mitsizlik, insanlardan bir şey istemekten daha hayırlıdır. Herhangi bir meslekle (&ccedil;alışıp kazanmakla) iffetli olmak, fisk-u f&uuml;curla mesrur olmaktan daha hayırlıdır. Herkes kendi sırrını daha g&uuml;zel korur. Nice &ccedil;ok &ccedil;alışan vardır ki, bu &ccedil;alışma ona zarar verir. Kim &ccedil;ok s&ouml;z s&ouml;ylerse&nbsp; sayıklar;&nbsp; kim&nbsp; d&uuml;ş&uuml;n&uuml;rse&nbsp; basirete&nbsp; erer.&nbsp; İnsanın saadetlerinden birisi de salih arkadaştır. Hayır sahipleriyle eş-dost ol ki, onlardan biri olasın. K&ouml;t&uuml;l&uuml;k ehlinden &ccedil;ekin ki, onlardan uzak olasın.</p>\n\n<p>\n	K&ouml;t&uuml; zan sana galip gelmesin; &ccedil;&uuml;nk&uuml; seninle dostunun arasında sulh-u sefayı baki bırakmaz. Bazen su-i zanna, ihtiyatlı olmaktır denilir; oysa su-i zan ne k&ouml;t&uuml; bir yemektir. Zulm&uuml;n en k&ouml;t&uuml;s&uuml;yse zayıfa zulmetmektir. K&ouml;t&uuml; iş, ismi gibi k&ouml;t&uuml;d&uuml;r. Felakete (sevilmeyecek şeylere) boyun eğmek, kalbin zayıflığını g&ouml;sterir. Yumuşaklığın sertlik sayıldığı yerde, sertlik de yumuşaklık olur. &Ccedil;oğu zaman ila&ccedil;, dert ve hastalık olur; dert de ila&ccedil; ve derman olur. Olur ki, nasihat&ccedil;i olmayan &ouml;ğ&uuml;t verir; kendisinden &ouml;ğ&uuml;t istenen de &ouml;ğ&uuml;t isteyeni aldatır. Arzulara kapılıp bel bağlamaktan sakın; &ccedil;&uuml;nk&uuml; onlara bel bağlamak, ahmaklığın sermayesidir; sahibini d&uuml;nya ve ahiret hayrından alıkor. Ateşin odunla alevlendirilip saflaştırıldığı gibi, g&ouml;nl&uuml;n&uuml; edeple alevlendirerek saflaştır. Gece karanlığında odun toplayan veya selin oraya buraya s&uuml;r&uuml;klediği &ccedil;er&ccedil;&ouml;p gibi olma. Nimete k&uuml;fran etmek al&ccedil;aklıktır; cahille d&uuml;ş&uuml;p kalkmak ise uğursuzluktur.</p>\n\n<p>\n	Akıl, tecr&uuml;beleri bellemek ve onları unutmamaktır. En hayırlı tecr&uuml;be, sana &ouml;ğ&uuml;t veren tecr&uuml;bedir. Yumuşak ahlak, soyluluk ve b&uuml;y&uuml;kl&uuml;ktendir. Fırsatı &uuml;z&uuml;nt&uuml;ye sebep olmadan değerlendir. Azim ve irade, ileri g&ouml;r&uuml;şl&uuml;l&uuml;ktendir. Gevşeklik mahrumiyete sebep olur. Her isteyen, isteğini elde edemez; her binen (gurbete giden) geri d&ouml;n&uuml;p gelemez. Azığı zayi etmek fesattandır. Her işin bir sonu vardır. Nice az vardır ki, &ccedil;oktan daha bereketlidir, daha verimlidir. Takdir edilen sana gelir ulaşır. Ticarete girişen tehlikeye atılmıştır. Kadri ve değeri olmayan yardımcıda hayır yoktur. İşini, hile ve aldatma &uuml;zerine kurma. Hikmet bulan y&uuml;celir, b&uuml;y&uuml;r. Anlamaya &ccedil;alışanın ilmini &ccedil;oğaltır. Hayır sahiplerini ziyaret etmek, kalpleri ihya eder. Zaman bineği&nbsp; sana ram olduğu (uyduğu)&nbsp; m&uuml;ddet&ccedil;e onunla uzlaş ve ondan payını al. İnat bineğinin sana isyan etmesinden sakın. G&uuml;nah işlediğinde onu t&ouml;vbeyle hemencecik mahvet.</p>\n\n<p>\n	Seni emin bilene, o sana hıyanet etse bile, hıyanet etme; o senin sırrını a&ccedil;sa bile, sen onun sırrını a&ccedil;ma. Az bir&nbsp; şeyi,&nbsp; &ccedil;oğalması &uuml;midiyle elden &ccedil;ıkarma. İstemene bak, nasip olan yetişir. (İhtiya&ccedil;tan) fazla olanı al; g&uuml;zel bir şekilde ihsan et, bağışta bulun; halka g&uuml;zel s&ouml;z s&ouml;yle. Şu s&ouml;z ne de hikmetli, lafzı az ama manası &ccedil;ok: Kendin i&ccedil;in sevdiğin şeyi halk i&ccedil;in de sev, kendin i&ccedil;in sevmediğin bir şeyi onlar i&ccedil;in de sevme. Bir kimsenin hakkında acele davranırsan, &ccedil;oğu zaman pişman olur veya ihsan edersin. (Pişmanlık veya ihsan etmenle sonu&ccedil;lanan acele davranışlardan ka&ccedil;ın.)</p>\n\n<p>\n	Bil ki, verdiği s&ouml;ze bağlı kalmak ve haremini (ailesini) savunmak, asalet ve c&ouml;mertliktendir. Y&uuml;z &ccedil;evirmek nefret etmenin g&ouml;stergesidir; &ccedil;ok mazeret getirmek de cimriliğin al&acirc;metidir. Bazen g&uuml;ler bir y&uuml;zle kardeşinden (herhangi bir şeyi) esirgemen ona&nbsp; asık bir suratla bağışta bulunmandan daha iyidir. Sıla-i rahim (yakınlara iyilik etmek ve onları ziyaret etmek) c&ouml;mertliktendir. Akrabalarınla ilişkiyi kestiğinde artık kim sana &uuml;mit edebilir veya senin ilişkine g&uuml;venebilir? Bağışı esirgemek, ilişkiyi kesmenin bir g&ouml;stergesidir.</p>\n\n<p>\n	Kardeşin senden ilişkisini kestiğinde onunla ilişki kurmaya, y&uuml;z &ccedil;evirdiğinde l&uuml;tufta ve ricada bulunmaya, cimrilik yaptığında bağışta bulunmaya, uzaklaştığında yakınlaşmaya, sert davrandığında yumuşak davranmaya, su&ccedil; işlediğinde de sen onun k&ouml;lesiymişsin, o da veli nimetinmiş gibi ondan &ouml;z&uuml;r dilemeye kendini zorla. Bu dediklerimi, yerinden başka bir yerde yapmaktan, yahut ehil olmayanlara bu &ccedil;eşit muamele etmekten sakın.</p>\n\n<p>\n	Dostuna d&uuml;şman olan bir kimseyle dostluk kurmaya &ccedil;alışma; &ccedil;&uuml;nk&uuml; dostunla d&uuml;şman olmuş olursun. Hile de yapma; &ccedil;&uuml;nk&uuml; bu al&ccedil;ak kimselerin ahlakıdır. İster hoşlansın, ister hoşlanmasın, sen kardeşinin hayrını iste. Her haliyle onunla yardımlaş, nereye giderse onunla beraber git, ağzına toprak serpse bile onu cezalandırmayı d&uuml;ş&uuml;nme. D&uuml;şmanına erdem ve faziletle muamele et (bağışla onu), bu zafere ulaşmaya daha uygundur. G&uuml;zel ahlakla kendini halkın şerrinden kurtar. &Ouml;fkeni yut, sonu&ccedil; bakımından bundan daha tatlı, bundan daha lezzetli bir yutma g&ouml;rmedim ben. Ş&uuml;phe &uuml;zerine kardeşinle ilişkini kesme; g&ouml;nl&uuml;n&uuml; almaksızın ondan ayrılma. Sana sert davranana karşı yumuşak ol, belki o da yumuşar. İlişkiyi kurduktan sonra kesmek, kardeşlikten sonra cefa etmek, dostluktan sonra d&uuml;şmanlık yapmak, g&uuml;venene hıyanet etmek, &uuml;mit edenin &uuml;midini kesmek, itimat edene hile yapmak ne de k&ouml;t&uuml;d&uuml;r. Kardeşinden kopmaya mecbur kalırsan, kendinden onun yanında bir iyilik bırak ki, bir g&uuml;n d&ouml;nmek istediğinde rahat&ccedil;a d&ouml;nebilesin. Senin hakkında iyi zan besleyenin zannını ger&ccedil;ekleştir. Aranızdaki dostluğa g&uuml;venerek kardeşinin hakkını zayi etme, &ccedil;&uuml;nk&uuml; hakkını zayi ettiğin kişi artık kardeşin değildir senin. Aile fertlerine karşı k&ouml;t&uuml; kişi olma. Sana ilgi g&ouml;stermeyene sen de ilgi g&ouml;sterme. Sana g&ouml;n&uuml;l bağlayan ve y&ouml;nelen kimse muaşeret etmeye layık olursa onu terk etme.</p>\n\n<p>\n	Sakın kardeşinin ilişkiyi kesmekteki g&uuml;c&uuml;, senin onunla ilişki kurmaktaki g&uuml;c&uuml;nden daha &ccedil;ok, k&ouml;t&uuml;l&uuml;k yapmaktaki kuvveti senin ona iyi davranmaktaki kuvvetinden daha fazla, cimrilikteki g&uuml;c&uuml; senin bağış ve c&ouml;mertlikteki g&uuml;c&uuml;nden daha g&uuml;&ccedil;l&uuml; ve kusur etmekteki kudreti senin iyilik etmekteki g&uuml;c&uuml;nden daha ziyade g&ouml;r&uuml;nmesin. Sana zulmedenin zulm&uuml;, g&ouml;z&uuml;nde b&uuml;y&uuml;mesin; zira o kendi zararına ve senin faydana &ccedil;alışmaktadır. Seni sevindirene k&ouml;t&uuml;l&uuml;k etmen, yerinde bir iş değildir. Rızık iki kısımdır, bir rızık var ki sen onu ararsın, bir rızık da var ki o seni arar, sen ona varmasan da o sana gelir.</p>\n\n<p>\n	Ey oğlum, şunu bil ki, zaman halden hale girmekte ve bir&ccedil;ok hadiselerle doludur. Sakın kınamaları sert ve halkın nezdinde &ouml;z&uuml;rleri&nbsp; az olan kimselerden olma. İhtiya&ccedil; zamanında al&ccedil;almak, zenginlikte de azarlamak ne k&ouml;t&uuml; huydur. D&uuml;nyadan nasibin, ahiretini bayındır ettiğin kadardır. &Ouml;yleyse yerinde infak et, başkalarına hazinedar olma. Eğer elinden &ccedil;ıkana hayıflanacaksan, sana ulaşmayan her şey i&ccedil;in hayıflan dur. Hen&uuml;z olmayan, gelip &ccedil;atmayan şeyi olup bitenden anla; &ccedil;&uuml;nk&uuml; işler hep birbirine benzer. Hi&ccedil; bir veli nimete nank&ouml;rl&uuml;k etme; &ccedil;&uuml;nk&uuml; nank&ouml;rl&uuml;k k&uuml;fr&uuml;n en al&ccedil;ak mertebelerindendir. &Ouml;z&uuml;r kabul eden ol. Tuzağa d&uuml;şmedik&ccedil;e ibret almayan, nasihatten faydalanmayanlardan olma. &Ccedil;&uuml;nk&uuml; akıllı kişi edeple &ouml;ğ&uuml;tlenir; hayvanlarsa k&ouml;tekle. Hakkını tanıyan kimsenin, ister b&uuml;y&uuml;k adam olsun, ister k&uuml;&ccedil;&uuml;k, hakkını tanı.</p>\n\n<p>\n	Sabır ve (Allah&#39;a) kesin iman ve g&uuml;ven ile dertleri&nbsp;&nbsp; kendinden uzaklaştır. Ilımlılığı bırakan sapar. Kanaat insan i&ccedil;in g&uuml;zel bir saadettir. İnsanın en k&ouml;t&uuml; arkadaşlarından biri de hasettir. &Uuml;mitsizlikte tefrit (kusur) vardır (&uuml;mitsiz adam işten &ccedil;ok &ccedil;abuk el &ccedil;eker). Cimrilik kınanmaya yol a&ccedil;ar. Eş, dost, soy-soptur. Dost, sen yokken dostluk şartını yerine getiren kimsedir; heva ve heves k&ouml;rl&uuml;kle ortaktır (her ikisi de hakikati teşhis etmeye engeldir). Şaşkınken duraklamak (bir nevi) başarıdır. Yakin, &uuml;z&uuml;nt&uuml;y&uuml; &ccedil;ok g&uuml;zel gideren bir şeydir. Yalan s&ouml;ylemenin sonu, kınanmaktır. Sel&acirc;met (kurtuluş), doğruluktadır; yalan s&ouml;ylemenin sonucu, sonu&ccedil;ların en k&ouml;t&uuml;s&uuml;d&uuml;r. Nice uzak vardır ki yakından da yakındır; nice yakın da vardır ki, uzaktan da uzaktır.</p>\n\n<p>\n	Garip, dostu olmayan kimsedir. K&ouml;t&uuml; zanlı olup, dostlarını elinden &ccedil;ıkarma. Nefsini zararlı şeylerden koruyan, şifa bulur. Haktan &ccedil;ıkan, sıkıntıya d&uuml;şer. Kendi haddini bilenin değeri baki kalır. İkramda bulunmak ne g&uuml;zel bir huydur. Al&ccedil;aklıkların en al&ccedil;ağı g&uuml;&ccedil;l&uuml; olduğunda zul&uuml;m etmektir. Hay&acirc; (ar-edep), her g&uuml;zel şeye bir vesiledir. Tutunacak en sağlam kulp, takvadır. Tutunacağın sebeplerin en kuvvetlisi, seninle Y&uuml;ce Allah arasındaki sebeptir. Huzursuzluğunu gideren, seni minnet altına almıştır. Kınamakta aşırı gitmek, inat&ccedil;ılık ateşini k&ouml;r&uuml;kler. Nice hastalar kurtulmuş ve nice sağlam (sıhhati yerinde) olanlar &ouml;lm&uuml;şt&uuml;r. Tamahın (&uuml;midin) insanı helak ettiği yerde, &uuml;mitsizlik zaferdir. Her ayıp a&ccedil;ılmaz, her fırsat ele ge&ccedil;mez. G&ouml;renin yoldan saptığı ve k&ouml;r&uuml;n ise doğru yolu bulduğu &ccedil;ok olur. Her arayan bulacak ve her ihtiyat eden kurtulacak diye bir şey yoktur.</p>\n\n<p>\n	K&ouml;t&uuml;l&uuml;ğ&uuml; daima geciktir; &ccedil;&uuml;nk&uuml; istediğin vakit onu yapmaya koşabilirsin. Sana ihsan edilmesini seviyorsan, başkalarına ihsan et. Kardeşine onda var olan her &ouml;zelliğiyle tahamm&uuml;l et. &Ccedil;ok kınama; zira &ccedil;ok kınamak kin doğurur ve insanı nefret etmeye s&uuml;r&uuml;kler. Kabul etmesini &uuml;mit ettiğin kimseden, &ouml;z&uuml;r dile. Cahilden uzak kalmak, akıllıya yaklaşmakla eşittir. Sert davranmamak, keremdendir. Zamanıyla inatlaşan ve zıt giden helak olur. Kınanılan sinirlenir. İntikam alan, ne kadar da zulmedene yakındır. Hile yapan (ahdi bozan), vefasızlığa daha layıktır. İhtiyatlı davranan&nbsp; insan kayarsa kayması, &ccedil;ok şiddetli olur. Yalan s&ouml;yleme hastalığı, hastalıkların en &ccedil;irkinidir. Fesat (savurganlık), &ccedil;ok serveti yok eder; iktisatlı olmak, azı &ccedil;oğaltır. Azlık (kimsesizlik veya yoksulluk), zillettir. Ana-babaya iyilik yapmak, karakterin y&uuml;celiğindendir. Kayma, acele etmekle beraberdir. Sonucu pişmanlık olan lezzette hayır yoktur. Akıllı kişi, tecr&uuml;belerden ibret alan kimsedir.</p>\n\n<p>\n	Hidayet, kalbin k&ouml;rl&uuml;ğ&uuml;n&uuml; giderir. Dil aklın terc&uuml;manıdır. İhtilafla, itilaf (&uuml;lfet) olmaz. İyi komşuluk, komşunun halini sormaktır. Orta halli olan, helak olmaz. Zahit olan, fakir olmaz. İnsanı kendisine tanıtan onun batınıdır. Nice kimseler kendi kabrini kazıyor (&ouml;l&uuml;me doğru gidiyor). G&uuml;veni, &uuml;mitle değişme. Korkulan her şey zarar vermez. Nice şakalar vardır ki, ciddiye d&ouml;n&uuml;ş&uuml;r. Zamandan emin olan, onun hıyanetine uğrar. Zamana b&ouml;b&uuml;rleneni (onun s&uuml;nnet ve kurallarına uymayanı), zaman al&ccedil;altır. Zamana &ouml;fkelenen kendisini zelil ve yere s&uuml;r&uuml;lm&uuml;ş g&ouml;r&uuml;r. Ona sığınan ise yardımsız kalır. Her ok atanın oku hedefe varmaz. Buyruk sahibi değişti mi zaman da değişir. Aile fertlerinin en hayırlısı, sana yeterli olanıdır. Şaka kin doğurur. Nice aşırı istekleri olan vardır ki, amacına ulaşamaz.</p>\n\n<p>\n	Din i&ccedil;in doğru bir yakin, baş mesabesindedir. İhlasın kemali, g&uuml;nahlardan &ccedil;ekinmektir. En g&uuml;zel s&ouml;z, amelin tasdik ettiği s&ouml;zd&uuml;r. Sel&acirc;met (kurtuluş), doğrulukla beraberdir. Dua, rahmetin anahtarıdır. Yola d&uuml;şmeden arkadaşı, eve girmeden de komşuyu sor. D&uuml;nyayı g&ouml;&ccedil;&uuml;p gidilecek bir menzil bil. Sana karşı &ccedil;ıkana tahamm&uuml;l et. &Ouml;z&uuml;r dileyenin &ouml;zr&uuml;n&uuml; kabul et. Halkın su&ccedil;larını affetmeyi &acirc;det edin. Kimseye sevmediği bir haberi ulaştırma. Kardeşine, sana isyan etse bile itaat et; ona yaklaş, senden kopsa bile. Kendini c&ouml;mert olmaya alıştır. Her huyun en iyisini kendin i&ccedil;in se&ccedil;; &ccedil;&uuml;nk&uuml; hayır, bir &acirc;dettir. Başkalarından nakletsen bile &ccedil;irkin ve g&uuml;ld&uuml;ren bir s&ouml;z s&ouml;yleme. Hak senden alınmadan &ouml;nce, kendin hakkı ver.</p>\n\n<p>\n	Sakın kadınlarla istiş&acirc;re etme; onların reyleri zayıf, azimleri ise gevşektir. Onların (yabancılarla muaşeret etmelerini) &ouml;nlemekle g&ouml;zlerini (namahremlere) kapat. Zira hicap (&ouml;rt&uuml; arkasında korunmaları), hem senin i&ccedil;in hem de onlar i&ccedil;in daha iyidir. Onların evden dışarı &ccedil;ıkmaları, g&uuml;venilmeyen kimseleri eve sokmandan daha k&ouml;t&uuml; değildir. Onların senden başka bir kimseyi tanımamalarını başarabilirsen &ouml;yle yap. Onları aşacak bir işe koşturma. Bu onların hali i&ccedil;in daha uygundur, onların huzurunu daha iyi korur, kalplerini daha &ccedil;ok rahatlatır, g&uuml;zelliklerini daha da s&uuml;rekli kılar. &Ccedil;&uuml;nk&uuml; kadın &ccedil;i&ccedil;ektir (koklanır), kahraman değil. Kadını kendi y&uuml;celiğinden başka bir y&uuml;celiğe y&uuml;celtme; onu kendisinden başkasına&nbsp; şefaat&ccedil;i etme; (b&ouml;yle yaptığın takdirde) onun hedefi uğrunda sana buğzeder. Hanımlarla &ccedil;ok yalnız oturma; &ccedil;&uuml;nk&uuml; seni bıktırırlar, ya da senden bıkarlar. T&uuml;m g&uuml;c&uuml;n&uuml; onlara karşı kullanma; &ccedil;&uuml;nk&uuml; seni g&uuml;&ccedil;l&uuml; g&ouml;rd&uuml;kleri halde hatalarından ge&ccedil;men, t&uuml;m g&uuml;c&uuml;n&uuml; kullanıp da zaafını g&ouml;rmelerinden daha iyidir. Kıskanılacak yerden başka kıskan&ccedil;lığa kalkışma; &ccedil;&uuml;nk&uuml; bu onların (kadınların) doğrusunu da eğriltebilir; fakat işlerini sağlama bağla (onları başı boş bırakma). Bir g&uuml;nah g&ouml;rd&uuml;ğ&uuml;nde, ister k&uuml;&ccedil;&uuml;k olsun, ister b&uuml;y&uuml;k, itirazda bulun; cezalandırmaktan sakın; zira g&uuml;nahı b&uuml;y&uuml;k, kınamayı ise k&uuml;&ccedil;&uuml;k (değersiz) kılmış olursun.</p>\n\n<p>\n	K&ouml;leleri iyi terbiye et, onlara az sinirlen, g&uuml;nahları dışında onları &ccedil;ok kınama. Biri g&uuml;nah işlerse iyi bir şekilde vazge&ccedil;. &Ccedil;&uuml;nk&uuml; affetmek aklı olan kimse i&ccedil;in dayak atmaktan daha etkilidir. Akıllı olmayan kimselere sataşma ve kısastan &ccedil;ekin. Onlardan her birini yapabileceği işle g&ouml;revlendir ki, işleri birbirlerine bırakmasınlar (hizmetten ka&ccedil;masınlar). Akrabalarına iyilik et; &ccedil;&uuml;nk&uuml; onlar u&ccedil;tuğun kanatların, d&ouml;neceğin aslındır (k&ouml;k&uuml;nd&uuml;r); onlarla d&uuml;şmana saldırırsın; onlar kıtlık g&uuml;n&uuml; azıktır; &ouml;yleyse onların iyilerine iyilik et; hastalarını ziyaret et; onların işlerine ortak ol; zorluklarında kolaylık g&ouml;ster. B&uuml;t&uuml;n işlerinde Allah&#39;tan yardım dile; zira O en yeterli yardımcıdır.</p>\n\n<p>\n	Seni dininde ve d&uuml;nyanda Allah&#39;a ısmarlıyorum. D&uuml;nyanda da, ahiretinde de O&#39;ndan sana hayırlar dilerim. Allah&#39;ın selamı ve rahmeti &uuml;zerine olsun.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	3- İm&acirc;m Ali (A.S)&#39;ın İmam H&uuml;seyin (A.S)&#39;a Vasiyeti</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey oğlum, zenginlikte ve fakirlikte ilahi takvayı sahiplenmeyi, hoşnutlukta ve &ouml;fkede hakkı s&ouml;ylemeyi, refahta ve yoksullukta orta halli olmayı, dost ve d&uuml;şmana adaletle davranmayı, neşeli ve halsiz olduğunda amel etmeyi, darlıkta ve genişlikte Allah&#39;tan razı olmayı sana tavsiye ediyorum. Ey oğlum, arkasında cennet olan bir k&ouml;t&uuml;l&uuml;k (şer), k&ouml;t&uuml;l&uuml;k değildir; (nitekim) arkasında cehennem olan iyilik de (hayır da) iyilik değildir. Cennetten başka her nimet k&uuml;&ccedil;&uuml;kt&uuml;r, ateşten başka her bela ise afiyettir.</p>\n\n<p>\n	&nbsp;Ey oğlum, bil ki, kendi ayıbını g&ouml;ren, başkalarının ayıbıyla meşgul olmaz. Takva elbisesinden sıyrılıp &ccedil;ıkan, hi&ccedil; bir elbiseyle kendisini (ayıplarını) &ouml;rtemez. Allah&#39;ın verdiği paya razı olan, elden &ccedil;ıkana &uuml;z&uuml;lmez. Zul&uuml;m kılıcını kınından sıyıran, onunla &ouml;ld&uuml;r&uuml;l&uuml;r. Kardeşine kuyu kazan, kendi kazdığı kuyuya d&uuml;şer. Başkalarının ayıbını a&ccedil;an kimsenin ailesinin ayıbı a&ccedil;ılır. Kendi hatasını unutan, başkalarının hatasını b&uuml;y&uuml;k g&ouml;r&uuml;r. Zor işleri (vesilesiz) y&uuml;klenen, helak olur. Kendisini suyun girdabına (tehlikeli yerine) atan, gark olur. Kendi fikrini beğenen, sapar. Kendi aklını yeterli g&ouml;ren, kayar. Halka b&ouml;b&uuml;rlenen, zelil olur. Alimlerle oturup kalkan, saygı g&ouml;r&uuml;r. Ayak takımından olan kimselere karışan, k&uuml;&ccedil;&uuml;msenir. Halka karşı akılsızlık eden, s&ouml;v&uuml;l&uuml;r. K&ouml;t&uuml; yerlere giden, t&ouml;hmete maruz kalır (k&ouml;t&uuml;l&uuml;kle su&ccedil;lanır). Şaka yapan k&uuml;&ccedil;&uuml;msenir (ona saygısızlık yapılır). Bir işi &ccedil;ok yapan, onunla tanınır. S&ouml;z&uuml; &ccedil;ok olanın, yanlışı &ccedil;ok olur; yanlışı &ccedil;ok olanın, utancı azalır; utancı azalanın, &ccedil;ekinmesi azalır; &ccedil;ekinmesi azalanın, kalbi &ouml;l&uuml;r; kalbi &ouml;len kişi de ateşe girer.</p>\n\n<p>\n	&nbsp;Ey oğlum, kim halkın ayıplarını g&ouml;r&uuml;r (onları kınar), fakat kendisi o işleri yaparsa ahmağın ta kendisidir. Tefekk&uuml;r eden, ibret alır; ibret alan inzivaya &ccedil;ekilir; inzivaya &ccedil;ekilen de salim kalır. İsteklerden vazge&ccedil;en h&uuml;r olur. Hasedi terk edenin, halkın yanında sevgisi &ccedil;ok olur.</p>\n\n<p>\n	Ey oğlum, mu&#39;minin izzeti, halktan m&uuml;stağni olmasındadır (ihtiyacını halka iletmemesindedir). Kanaat, t&uuml;kenmeyen bir maldır. &Ouml;l&uuml;m&uuml; fazla anan, d&uuml;nyadan az bir mala razı olur. S&ouml;z s&ouml;ylemeyi amelden sayan kişinin, s&ouml;z&uuml; azalır; ancak yararı olan s&ouml;z&uuml; s&ouml;yler.</p>\n\n<p>\n	&nbsp;Ey oğlum, doğrusu cezadan korkup g&uuml;nahtan sakınmayan, sevaba &uuml;mit besleyip t&ouml;vbe ve iyi amelde bulunmayan kimseye şaşarım.</p>\n\n<p>\n	&nbsp;Ey oğlum tefekk&uuml;r nur, gaflet zulmet, tartışmak (cedelleşmek) ise sapıklık doğurur. Mutlu, başkalarından &ouml;ğ&uuml;t alan kimsedir. Edep, en iyi mirastır. G&uuml;zel ahlak, en iyi arkadaştır. Akrabalarla ilişkiyi kesmekte bereket (bolluk) olmadığı gibi, fısk-u f&uuml;curda da zenginlik olmaz.</p>\n\n<p>\n	Ey oğlum, afiyet on kısımdır; dokuz kısmı, Allah&#39;ın zikri hari&ccedil;, susmaktadır; bir kısmı ise akılsız kimseler ile oturup kalkmamaktır.</p>\n\n<p>\n	Ey oğlum, kim toplantılarda Allah&#39;a isyan elbisesine b&uuml;r&uuml;n&uuml;rse, Allah onu zelil eder. Kim ilim talep ederse, alim olur.</p>\n\n<p>\n	Ey oğlum, ilmin başı, yumuşak davranmak, afeti ise kabalık ve sertliktir. Musibetlere sabretmek, iman hazinelerindendir. İffetlilik fakirliğin ziyneti; ş&uuml;k&uuml;rde bulunmak ise zenginliğin ziynetidir. &Ccedil;ok g&ouml;r&uuml;şmek, usandırıcıdır. Birisini denemeden g&uuml;venmek, ihtiyata aykırıdır. İnsanın kendisini beğenmesi, aklının az olduğunun g&ouml;stergesidir.</p>\n\n<p>\n	Ey oğlum, nice bakış vardır ki, teess&uuml;f ve d&uuml;şmanlık doğurur ve nice s&ouml;z vardır ki nimeti elden &ccedil;ıkarır.</p>\n\n<p>\n	Ey oğlum, İsl&acirc;m&#39;dan daha &uuml;st&uuml;n bir şeref, takvadan daha g&uuml;zel bir keramet (fazilet), vera&#39;dan (&ccedil;ekinmekten) daha sağlam bir kale, tevbeden daha &uuml;st&uuml;n bir şefaat&ccedil;i, afiyetten daha g&uuml;zel bir elbise, zaruri olan azığa razı olmaktan fakirliği daha &ccedil;ok giderecek bir mal yoktur. Kifaf edecek (yetecek-yaşatacak) bir mal ile yetinen, rahatlığa &ccedil;abuk kavuşur ve asayiş bulur.</p>\n\n<p>\n	Ey oğlum, aşırı istek, zorluğun anahtarı ve meşakkat bineği olup g&uuml;naha batmaya &ccedil;eker. A&ccedil; g&ouml;zl&uuml;l&uuml;k ve oburluk, b&uuml;t&uuml;n ayıpları i&ccedil;erir. Başkalarında olup da sevmediğin &ouml;zellikler, &ouml;ğ&uuml;t alman i&ccedil;in sana yeter. Kardeşinin senin &uuml;zerindeki hakkı, senin onun &uuml;zerindeki hakkın kadardır. Akıbetini d&uuml;ş&uuml;nmeden bir işe girişen, kendisini felaketlere atmış olur. Amelden &ouml;nce d&uuml;ş&uuml;nmek, insanı pişmanlıktan korur. &Ccedil;eşitli g&ouml;r&uuml;şleri araştıran, hatalı olan yerleri hemen teşhis eder. Sabır, yoksulluğa karşı bir siperdir. Cimrilik, miskinliğin elbisesidir. Aşırı istek, fakirliğin alametidir. Şefkatli yoksul, şefkatsiz zenginden daha iyidir. Her şeyin bir azığı vardır; &ouml;l&uuml;m&uuml;n azığı ise insan oğludur.</p>\n\n<p>\n	Ey oğlum, g&uuml;nahk&acirc;rı (Allah&#39;ın rahmetinden) &uuml;mitsiz etme. Nice g&uuml;naha tutulan kimse vardır ki, (yıllarca g&uuml;nahtan sonra) akıbeti hayırla sonu&ccedil;lanmıştır. Nice ibadete koyulan kimse de vardır ki &ouml;mr&uuml;n&uuml;n sonunda bozgunculuk yaparak cehenneme varmıştır; cehennem ateşinden Allah&#39;a sığınırım.</p>\n\n<p>\n	Ey oğlum, nice isyan eden kimse vardır ki, kurtuluşa ermiş ve nice amel eden kimse de vardır ki, helak olmuştur. Doğruluğu, d&uuml;r&uuml;stl&uuml;ğ&uuml; isteyen ve ona y&ouml;nelen kimseye, zorluluklar ve sıkıntılar kolay gelir. Nefsin kemale ve hidayete ermesi, ona karşı muhalefet etmektedir. Her ge&ccedil;en saat, insanın &ouml;mr&uuml;n&uuml; kısaltır. Yazıklar olsun zalimlere, h&uuml;kmedenlerin en &uuml;st&uuml;n&uuml; ve gizli sırları bilen Allah&#39;ın azabından.</p>\n\n<p>\n	Ey oğlum, kulların hakkına tecav&uuml;z etmek, kıyamet i&ccedil;in ne k&ouml;t&uuml; bir azıktır. Her yudum suda boğulma ve her lokmada ise tıkanma tehlikesi vardır. Bir nimet elden &ccedil;ıkmadık&ccedil;a başka bir nimete erişilmez. Rahatlık meşakkate, fakirlik nimete, &ouml;l&uuml;m hayata, hastalık da sıhhate ne kadar da yakındır. Ameli, ilmi, sevgisi, buğzu, alması, vazge&ccedil;mesi, konuşması, susması, fiili ve s&ouml;z&uuml; (yani b&uuml;t&uuml;n &ouml;nemli işleri) Allah i&ccedil;in halis olan kimseye ne mutlu. İlmiyle amel edip &ccedil;alışan, &ouml;l&uuml;m&uuml;n ansızın gelmesinden korkup hazırlıklı olan, istediklerinde (halka) nasihat eden, aksi takdirde susan, s&ouml;z&uuml; doğru olan ve susması cevap veremediğinden olmayan alime ne mutlu. Mahrumiyete, kimsesiz kalmaya, isyan etmeye du&ccedil;ar olan ve başkalarına hoş g&ouml;rmediği şeyi kendisine hoş g&ouml;ren ve yaptığı işi başkalarına ayıp bilen kimseye de yazıklar olsun.</p>\n\n<p>\n	Oğulcağızım, bil ki, yumuşak s&ouml;zl&uuml; olan kimse, muhakkak sevilir. Allah-u Te&acirc;la, seni hidayette muvaffak eylesin ve kendi kudreti ile seni itaat ehlinden kılsın. &Ccedil;&uuml;nk&uuml; O&#39;dur bağışlayan ve Kerim olan.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	4- İm&acirc;m Ali (A.S)&#39;ın İnsanlara Vasiyeti:</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Allah kulları, sizi terk edecek olan şu d&uuml;nyayı sizin de terk etmenizi vasiyet-tavsiye ederim; onun sizi terk etmesini dilemeseniz de, sevmeseniz de o, bedenlerinizi yıpratacaktır; isterseniz siz, onun yenilenmesini, gen&ccedil;leşmesini dileyin. Bir yola koyulan, y&uuml;r&uuml;r-gider, derken varacağı yere varır-ulaşır. Kim vardır ki gelecek g&uuml;n, ona gelip &ccedil;atmasın. İnsanı d&uuml;nyada s&uuml;r&uuml;p g&ouml;t&uuml;ren, insanı dileyip &ccedil;eken &ouml;l&uuml;m, sonunda insanı d&uuml;nyadan ayırır. D&uuml;nyanın y&uuml;celiğine, d&uuml;nya ile &ouml;v&uuml;nmeye rağbet etmeyin; onun s&uuml;s&uuml;ne-p&uuml;s&uuml;ne, onun nimetlerine aldanmayın. Derdinden, mihnetinden acıklanmayın. Onun y&uuml;celiği de biter-gider; onunla &ouml;v&uuml;nmek de bir g&uuml;n gelir, yiter. Ziyneti de zev&acirc;l bulur; nimetleri de yok olur; derdi de sona erer, mihneti de biter. D&uuml;nyadaki her m&uuml;ddetin sonu gelir. D&uuml;nyada her diri, sonunda yok olur. Aklınız varsa evvel ge&ccedil;enlerden ibret almaz mısınız? Ge&ccedil;ip giden atalarınıza bakmaz mısınız? G&ouml;rmez misiniz ki i&ccedil;inizden g&ouml;&ccedil;&uuml;p gidenler gitmekteler; yerlerine kalanlar da durmamaktalar. G&ouml;rmez misiniz ki d&uuml;nya ehli, akşamı eder, sabahı bulur &ccedil;eşitli hallerde:</p>\n\n<p>\n	&Ouml;len vardır, onlardan, ağlanır ona; bir başkası vardır, başsağlığı verilir ona, birisi derde uğramıştır, &ouml;b&uuml;r&uuml; gider, dolaşır onu; halini-hatırını sorar. Bir başkası tasını-tarağını toplar, &acirc;hirete g&ouml;&ccedil;er. Biri d&uuml;nyayı ister, &ouml;l&uuml;mse onu istemektedir; &ouml;b&uuml;r&uuml; gaflete d&uuml;şm&uuml;şt&uuml;r; fakat ondan gaflet eden yoktur; ge&ccedil;ip gidenin ardından kalan da ge&ccedil;ip gitmektedir.</p>\n\n<p>\n	Kendinize gelin de k&ouml;t&uuml; işlere girişeceğiniz zaman anın lezzetleri yıkıp yok edeni, &ouml;zlemleri bulandıranı, direkleri kırıp ge&ccedil;ireni ve hakkını yerine getirmek, nimetleriyle ihsanlarının sayılmasına imk&acirc;n bulunmayanın ş&uuml;kr&uuml;n&uuml; ed&acirc; etmek i&ccedil;in Allah&#39;tan yardım dileyin.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	5- İm&acirc;m Ali (A.S)&#39;ın İnsanlara Bir Başka Vasiyeti:</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Ey Allah&#39;ın kulları, size Allah&#39;tan korkmanızı tavsiye ederim. Sizi d&uuml;nyadan sakındırırım. &Ccedil;&uuml;nk&uuml; onun sakinleri g&ouml;&ccedil;ebe, mukimleri ka&ccedil;maktadır. D&uuml;nya, halkıyla birlikte sanki bir geminin g&uuml;vertesinde batıp-&ccedil;ıkmakta, dalgaların i&ccedil;inde fırtınalar kırıp- ge&ccedil;irmekte, onları; kurtulan kurtulana, boğulan boğulana... Kimileri dalgaların g&ouml;beğinde kurtulmuş, r&uuml;zgar etekleriyle onları s&uuml;r&uuml;kl&uuml;yor, kıyılara taşıyıp g&ouml;t&uuml;r&uuml;yor. Boğulanlar derinlere gitmiyor, kurtulanlar helak olmuyor!</p>\n\n<p>\n	Allah&#39;ın kulları, bilmelisiniz ki şu anda; diller işliyor, bedenler sağlam, azalar yerli yerinde. Şu hayatta, dalaletten hidayete ge&ccedil;ilen alan &ccedil;ok geniş, zaman işlemekte. &Ouml;l&uuml;m gelip &ccedil;atmadan ve iş işten ge&ccedil;meden &ouml;nce &uuml;zerinize &ouml;l&uuml;m&uuml;n ineceğini hak bilin. &Ouml;l&uuml;m&uuml;n gelişini yatarak beklemeyin.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	6- İm&acirc;m Ali (A.S)&#39;ın Kendi Katili Hakkındaki Vasiyeti</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Senetli bir riv&acirc;yette ş&ouml;yle nakledilmiştir: &quot;Hz. Ali (a.s) İbn M&uuml;lcem tarafından darbe aldıktan sonra, onun hakkında ş&ouml;yle vasiyet etti: &quot;Ona yedirin, i&ccedil;irin ve esiriniz olduğu m&uuml;ddet&ccedil;e ona iyi davranın. Eğer ben yaşarsam, kendim kanımın velisiyim; istersem affederim, istersem kısas yaparım. Eğer &ouml;l&uuml;rsem ve siz onu (kanıma karşılık) &ouml;ld&uuml;r&uuml;rseniz, onu musle yapmaktan (burnunu, kulağını vs. kesmekten) ka&ccedil;ının.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İm&acirc;m Ali (a.s), Hz. İm&acirc;m Hasan (a.s)&#39;a ş&ouml;yle buyurdu: &quot;Ey Hasan, katilimin g&ouml;zlerini a&ccedil;ık bırakın; benim yediğimden ona da yedirin ve benim i&ccedil;tiğimden ona da i&ccedil;irin! Eğer ben yaşarsam, kendi hakkıma daha evlayım (ne yapacağımı kendim bilirim) ve eğer &ouml;l&uuml;rsem, ona sadece bir darbe vurun ve onu musle yapmayın (organlarını kesmeyin); zira ben Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu duydum: &#39;<strong>&quot;Sakının eziyetten, işkenceden, &ouml;ld&uuml;receğiniz kuduz k&ouml;pek bile olsa.&quot;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	&nbsp;</h2>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Nehc-&uuml;l Bel&acirc;ğa, Mektup: 47, Ravzat-&uuml;l V&acirc;iz&icirc;n, s.136, Tuhef-ul Uk&ucirc;l, s.135 (c&uuml;zi farklarla).</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- <em>Nehc-&uuml;l Belağa</em>&#39;da: &quot;&ouml;ğrenilmesi hakka uygun olmayan&quot; şeklinde ge&ccedil;er.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			3- Nehc-&uuml;l Bel&acirc;ğa, Mektup: 31, Bihar-&uuml;l Env&acirc;r, c.77, s.196, Tuhef-&uuml;l Uk&ucirc;l, s.68.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			1- Tuhef-&uuml; Uk&ucirc;l, s.88, Bih&acirc;r-&uuml;l Env&acirc;r, c.77, s.236.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			7- Nehc-&uuml;l Bel&acirc;ğa, Hutbe: 99.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			8- Nehc-&uuml;l Bel&acirc;ğa, Hutbe: 188.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- İhk&acirc;k-&uuml;l Hak, c.8, s.569.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- El-Fus&ucirc;l-&uuml;l Mie, c.5, s.490, El-Fus&ucirc;l-&uuml;l Muhimme, s.136.</p>\n	</div>\n</div>','İmâm Ali (A.S)\'ın İmâm Hasan (A.S)\'a Ve İmâm Hüseyin (A.S)\'a Vasiyeti','','publish','closed','open','','imam-ali-a-sin-imam-hasan-a-sa-ve-imam-huseyin-a-sa-vasiyeti','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2781',0,'post','',0),(2782,1,'2020-05-08 13:18:16','2020-05-08 10:18:16','<p align=\"right\">\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	İbn-i ebi-l Hadid<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">*</a></h5>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	İlk d&ouml;nemde m&uuml;l&uuml;manların &ccedil;oğu Hz. Ali&#39;yi &quot;Ebu-l Hasan&quot; diye &ccedil;ağırırlardı. Hatta, oğulları İmam Hasan ve İmam H&uuml;seyin (a.s) da Resulullah&#39;ın (s.a.a) irtihaline kadar babalarına &quot;Ebu-l Hasan&quot;, Resulullah&#39;a (s.a.a) da &quot;baba&quot; diye hitap ediyorlardı.</p>\n\n<p>\n	Resulullah (s.a.a) Hz. Ali&#39;ye (a.s) &quot;Ebu Turab&quot; adını vermiştir. (Ebu Turab, toprakla ilişkisi olan anlamında kullanılır. -&ccedil;ev.-) Hz. Ali (a.s) rivayete g&ouml;re bir g&uuml;n toprak &ucirc;zerinde uyumuş ve ridası &ucirc;zerinden d&uuml;ş&uuml;p bedeni toprağa bulaşmıştı. Resulullah (s.a.a) Hz. Ali&#39;nin (a.s) başucuna gelerek onu uykudan kaldırdı ve elbisesine konan toz-toprağı temizleyerek: &quot;Kalk otur ey Ebu Turab!&quot; diye buyurdu.</p>\n\n<p>\n	Bundan sonra bu isim Hz. Ali&#39;nin (a.s) en sevimli ismiydi. Hz. Ali (a.s) bu isimle &ccedil;ağrılmayı &ccedil;ok severdi.</p>\n\n<p>\n	&Uuml;meyyeoğulları kendilerine bağlı saray minberlerinden Hz. Ali&#39;yi (a.s) k&ouml;t&uuml;lerken onu &quot;Ebu Turab&quot; ismiyle anıp bunu bir eksiklik olarak nitelendirmek istiyorlardı. Ancak Hasan Basri&#39;nin de dediği gibi bununla ger&ccedil;ekte Hz. Ali&#39;yi en g&uuml;zel &ouml;vg&uuml;yle methediyorlardı.</p>\n\n<p>\n	Annesi ilk olarak ona kendi babasının adı olan &quot;Haydar&quot; ismini verdi. Haydar ise aslan anlamındadır. Ancak Hz. Ali&#39;nin (a.s) babası &quot;Ebu Talib&quot; bu ismi değiştirerek oğluna &quot;Ali&quot; adını koydu.</p>\n\n<p>\n	Şiiler Resulullah&#39;ın (s.a.a) zamanında Hz. Ali&#39;nin, &quot;Emir-&uuml;l M&uuml;&#39;minin&quot; lakabını aldığına, muhacir ve ensar&#39;ın &ccedil;oğu onu bu isimle &ccedil;ağırdıklarına inanmaktadırlar. Ehl-i S&uuml;nnet kaynaklarında bu mana tesbit edilmemiştir. Ama aynı lafızda olmasa bile aynı anlamı ifade eden başka tabirler rivayet edilmiştir.</p>\n\n<p>\n	&Ouml;rneğin, bizim muhaddislerimiz Resulullah&#39;ın (s.a.a) Hz. Ali&#39;ye: <em>&quot;Sen dinin ya&#39;subusun.&quot; veya: &quot;Bu, m&uuml;&#39;minlerin ya&#39;subu ve suvari m&uuml;cahitlerin kumandanıdır.&quot;</em> diye buyurduğunu rivayet etmişlerdir.</p>\n\n<p>\n	Bu iki hadisi &quot;Ahmed b. Hanbel&quot; <em>&quot;M&uuml;sned&quot;</em> kitabının Fezail-&uuml;s Sahabe b&ouml;l&uuml;m&uuml;nde, &quot;Nuaym İsfahan&icirc;&quot; <em>&quot;Hilyet-ul Evliya&quot;</em> kitabında nakletmişlerdir.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) vefatından sonra Hz. Ali&#39;nin (a.s) Peygamber&#39;in vasisi olduğu s&ouml;z konusu edilmiştir. &Ccedil;&uuml;nk&uuml; Peygamber vasiyetlerini Hz. Ali&#39;ye etmişlerdi. Ehl-i S&uuml;nnet alimleri bu konuyu ink&acirc;r etmemekle beraber hilafet konusunun vasiyet edilmediğini s&ouml;ylemektedirler.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) annesi Esed b. Haşim b. Abdulmenaf Kusey&#39;in kızı &quot;Fatıma&quot;dır. Kendisi Haşimi olup, Haşimi &ccedil;ocuk doğuran ilk kadındır.</p>\n\n<p>\n	Fatıma&#39;nın d&ouml;rt oğlu vardı. Bunların en k&uuml;&ccedil;&uuml;ğ&uuml; &quot;Ali&quot;, onun on yaş b&uuml;y&uuml;ğ&uuml; &quot;Cafer&quot; (Tayyar), Cafer&#39;in on yaş b&uuml;y&uuml;ğ&uuml; &quot;Ak&icirc;l&quot; ve Ak&icirc;l&#39;in on yaş b&uuml;y&uuml;ğ&uuml; &quot;Tal&icirc;b&quot;dir. Fatıma&#39;nın annesinin ismi de yine Fatıma&#39;dır. Hz. Ali&#39;nin annesi Fatıma m&uuml;sl&uuml;man olan onbirinci kişidir. Resulullah (s.a.a), o değerli hanıma saygı g&ouml;steriyor ve &quot;anne&quot; diye hitap ederdi.</p>\n\n<p>\n	Fatıma vefatından &ouml;nce, Resulullah&#39;ı (s.a.a) kendine vasi tayin etti ve Resulullah da bu vas&icirc;yeti kabul etti. Fatıma&#39;nın vefatında Resulullah ona cenaze namazı kıldı. Kendi g&ouml;mleğini ona giydirdi!</p>\n\n<p>\n	Ashaptan bazıları, &quot;Ya Resulullah! Biz sizin başka birine b&ouml;yle davrandığınızı g&ouml;rmedik&quot; demeleri &uuml;zerine Resulullah (s.a.a) ş&ouml;yle cevap verdi: &quot;Evet; ancak bilin ki, Ebu Talib&#39;den sonra hi&ccedil; kimse bana Fatıma kadar iyi davranmamıştır! G&ouml;mleğimi ona giydirdim ki, ona cennet elbiseleri giydirilsin. Onun yanıbaşına uzandım ki, kabir sıkması ona kolay olsun ve huzur i&ccedil;inde olsun!&quot;</p>\n\n<p>\n	Esed&#39;in kızı ve Hz. Ali&#39;nin (a.s) annesi Fatıma Peygamber&#39;e (s.a.a) bi&#39;at eden ilk kadındır.</p>\n\n<p>\n	Ebu Talib&#39;in annesinin ismi de &quot;Fatıma&quot; idi. O, Mekke&#39;nin tanınan &ccedil;ehrelerinden Mahzumi&#39;nin kızıdır. Bu hanım aynı zamanda Resulullah&#39;ın (s.a.a) babası &quot;Abdullah&quot;ın da annesidir.</p>\n\n<p>\n	Hazreti Ali&#39;nin nerde doğduğu hususu ihtilaflı bir konudur. Şiaların &ccedil;oğusu, onun Ka&#39;be&#39;nin i&ccedil;inde doğduğunu s&ouml;ylerken Ehli S&uuml;nnet muhaddisleri bunu kabul etmeyip, Ka&#39;be evinin i&ccedil;inde doğan Hakim b. Huzam olduğunu ileri s&uuml;r&uuml;yorlar.</p>\n\n<p>\n	Meşhur rivayetlere g&ouml;re Resulullah (s.a.a) kırk yaşında Peygamberliğe se&ccedil;ilince Hz. Ali (a.s) on yaşındaydı. Fakat bir &ccedil;ok Ehl-i S&uuml;nnet kelamcıları o zaman o Hazretin on &uuml;&ccedil; yaşında olduğunu savunuyorlar. Bu g&ouml;r&uuml;ş&uuml; şeyhimiz Ebu-l Kasım Balhi zikretmiştir.</p>\n\n<p>\n	Ahmed b. Hanbel Belazuri ve Ali b. H&uuml;seyn İsfahani ş&ouml;yle naklederler: Bir yıl Mekke&#39;de kıtlık idi; bu nedenle Ebu Talib ge&ccedil;im sıkıntısı &ccedil;ekiyordu. Bu durumdan haberdar olan Resulullah, amcaları Abbas ve Hamza&#39;ya: &quot;ge&ccedil;im sıkıntısını Ebu Talib&#39;in omuzlarından kaldırmalıyız&quot; dedi. Daha sonra da her &uuml;&ccedil;&uuml; beraberce Ebu Talib&#39;in yanına giderek o&#39;nun &ccedil;ocuklarına bakabileceklerini bildirip, onlardan &uuml;&ccedil;&uuml;n&uuml; kendilerine teslim etmesini istediler.</p>\n\n<p>\n	Ebu Talib: &quot;Akil&#39;i bana bırakın, diğer kimi isterseniz g&ouml;t&uuml;r&uuml;n&quot; dedi. Abbas &quot;Talib&quot;i, Hamza &quot;Cafer&quot;i ve Resulullah da &quot;Ali&quot;yi kabul etti! Ve daha sonra da onlara: <em>&quot;Ben, Allahu Tealanın benim i&ccedil;in se&ccedil;tiği kimseyi se&ccedil;tim&quot;</em> dedi.</p>\n\n<p>\n	B&ouml;ylece Hz. Ali (a.s) altı yaşından itibaren Resulullah&#39;ın (s.a.a) himayesi altına girip Peygamber&#39;in eli altında terbiye oldu.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Hz. Ali&#39;ye (a.s) karşı g&ouml;sterdiği şefkat ve iyilik, Abdulmuttelib&#39;in vefatından sonra Hz. Ali&#39;nin (a.s) babası Ebu Talib&#39;in Peygamber&#39;e karşı yaptığı hizmet ve ilgilerin m&uuml;kafat ve karşılığıydı.</p>\n\n<p>\n	Hz. Ali&#39;nin, Hz. Resulullah&#39;ın peygamberliğini ilan ettiği zamanda on &uuml;&ccedil; yaşında olması onun şu s&ouml;zleriyle tam uyum i&ccedil;indedir. Hz. Ali ş&ouml;yle buyuruyor: &quot;Ben, İslam &ucirc;mmetinden hi&ccedil; kimse Allah&#39;a tapmadan (m&uuml;sl&uuml;man olmadan) yedi yıl &ouml;nce O&#39;na ibadet ediyordum. Yedi yıl boyunca) vahy meleğinin sesini duyuyor ve hakkın nurunu g&ouml;r&uuml;yordum. O zaman Resulullah (s.a.a) Peygamberliğini gizli tutuyordu; Allahu Teala, halkı Allah&#39;a itaat etmemekten korkutmaya ve risaletini tebliğ etmeye daha m&uuml;sade etmemişti.&quot; Ancak Resulullah&#39;ın (s.a.a.) halkı İslama davet etmeğe başladığı zaman Hz. Ali&#39;nin (a.s) on &uuml;&ccedil; yaşında olduğu ve Resul-i Ekrem&#39;in (s.a.a) onu babası Ebu Talib&#39;den aldığı sırada altı yaşında olduğu taktirde Hz. Ali&#39;nin halktan yedi sene &ouml;nce Allah&#39;a tapıyor olduğu doğru olabilir.</p>\n\n<p>\n	Altı yaşındaki &ccedil;ocuğun ibadeti ise m&uuml;meyyiz (iyiyi ve k&ouml;t&uuml;y&uuml; anlayan) olduğu takdirde sahihtir; bilhassa o yaşta olan birisi Allah&#39;ın b&uuml;y&uuml;k delillerini ve apa&ccedil;ık ayetlerini g&ouml;rerek bu ibadetini, Hakk&#39;a ta&#39;zim niyetiyle, yaparsa. Bu &ouml;zellik bazı zeki &ccedil;ocuklarda g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	M&uuml;&#39;minlerin emiri Hz. Ali (a.s) hicri 40 yılında Ramazan ayının 21. gecesi şehid edildi ve mukaddes &quot;Necef&quot; topraklarında toprağa verildi. O hazretin torunlarından olan Cafer b. Muhammed (Cafer-i Sadık(a.s) ve o hazretin diğer şahsiyetli evlatları Irak&#39;a geldiklerinde Hz. Ali&#39;nin (a.s) mukaddes t&ucirc;rbesini burada ziyaret etmeleri bunun şahididir. &Ccedil;&uuml;nk&uuml; herkes babasının kabrini diğerlerinden daha iyi tanır. O halde bazı Ehl-i S&uuml;nnet m&uuml;haddislerinin bu konudaki ihtilafı yersizdir.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>EMİR-&Uuml;L M&Uuml;MİNİN ALİ&#39;NİN (a.s) FAZİLETLERİ</strong></p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) faziletleri, y&uuml;celik ve azameti her m&uuml;sl&uuml;manca bilinen bir konudur. Meşhur şair &quot;Ebu Ayna&quot;nın Abbasi halifesi M&uuml;tevekkil ve Mu&#39;temid&#39;in veziri Abdullah hakkında dediği gibi onun fazilet ve &uuml;st&uuml;nl&uuml;klerini vasfetmek, hi&ccedil; kimseye gizli olmayan a&ccedil;ık g&uuml;n&uuml;n aydınlığından haber vermek gibidir! Dolayısıyla Hz. Ali&#39;ye hitap ederek ben de demeliyim ki, senin hakkında bahsetmek bana bırakılsa kesinlikle kendi aczimi itiraf ederim. İşte bu y&uuml;zden de seni &ouml;vmekten sakınıyor, sana selam ediyorum ve senin şahsiyetinden haber vermeyi halkın senin hakkında olan bilgisine bırakıyorum.</p>\n\n<p>\n	D&uuml;şmanlarının bile faziletlerini itiraf etmeğe mecbur kalıp, &uuml;st&uuml;n faz********************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************eti hakkında Peygamber&#39;den (sa.a.) gelen hadislerin yayılmasına engel&nbsp; oldular. Hatta m&uuml;sl&uuml;man &ccedil;ocuklara &quot;Ali&quot; ismini vermelerini bile yasakladılar. Ancak b&uuml;t&uuml;n bunların Hz. &quot;Ali&quot;nin ad ve makamını y&uuml;kseltmekten başka bir etkisi olmadı! Ger&ccedil;ekte o misk gibidir ki; onu her ne kadar &ouml;rtseler yine de g&uuml;zel kokusu duyulur; ve o elle &ouml;rt&uuml;lemeyen parlak g&uuml;neş ve g&uuml;nd&uuml;z&uuml;n aydınlığı gibidir ki bir g&ouml;z onu g&ouml;rmekten aciz kalsa bile sayısız g&ouml;zler onu idrak eder.</p>\n\n<p>\n	B&uuml;t&uuml;n insani faziletlerin kendisinde toplanan ve b&uuml;t&uuml;n islam fırkalarının kendilerini (hak olduklarını isbat etmek i&ccedil;in) ona mensup bildikleri ve her fırkanın kendine mal etmeğe &ccedil;alıştığı bir kişidir Hz. Ali (a.s).</p>\n\n<p>\n	Ali b&uuml;t&uuml;n Faziletlerin merkezi ve kaynağıdır. fazilet, &uuml;st&uuml;n kemalat, y&uuml;celik ve azamette hi&ccedil; kimse ona ulaşamaz. Ondan sonra ilim ve fazilette bir makama erişen herkes ilim ve faziletlerini ondan almış, onu izlemiş, onun davranış ve tavırlarını &ouml;rnek alarak hareket etmişlerdir. İşte bu a&ccedil;ıdan hepsı ona minnet bor&ccedil;ludur. Allah-u Teala&#39;nın varlığı, isim ve sıfatları ve diğer inan&ccedil;lardan bahseden ilmi ilahi (kelam ve felsefe ilmi) her ilimden daha değerlidir. &Ccedil;&uuml;nk&uuml; her ilmin değeri malumunun değerine bağlıdır. İlmi ilahi&#39;nin konusu ise Hak Teala olduğundan dolayı onun konusu varlıkların en şereflisi ve en &uuml;st&uuml;n&uuml;d&uuml;r. Buna g&ouml;re Allah&#39;ı tanıma ilmi olan kelam ilmi b&uuml;t&uuml;n ilimlerden daha değerli ve daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Bu ilim de Hz. Ali&#39;den alınmış, ondan nakledilmiş, onda başlamış ve onda son bulmuştur.</p>\n\n<p>\n	Adl-i ilahi&#39;ye inanan ve istidlal ehli olan &quot;Mutezile&quot; fırkası ilimlerini Hz. Ali&#39;den almışlar. Bu fırkanın ileri geleni &quot;Vasil b. Ata&quot; Muhammed Hanefiye&#39;nin oğlu &quot;Ebu Haşim-i Abdullah&quot;ın &ouml;ğrencisidir ve o da babası Hz. Ali&#39;nin (a.s) &ouml;ğrencisidir.</p>\n\n<p>\n	&quot;Eş&#39;ari&quot; fırkası da &quot;Ebu-l Hasan Eş&#39;ari&quot;ye mensuptur. Ebu-l Hasan, &quot;Ebu Ali Cubai&quot;nin &ouml;ğrencisidir o da M&uuml;&#39;tezile fırkasının ileri gelenlerinden biridir. Bu a&ccedil;ıklamayı nazara aldığımızda Eş&#39;ari fırkasının da sonunda her şeylerinde Ali b. Ebi Talib&#39;e vardıkları a&ccedil;ıklığa kavuşur.</p>\n\n<p>\n	On iki imam ve Zeydiye (d&ouml;rt imam) şiilerinin ise Hz. Ali&#39;ye (a.s) mensup oldukları a&ccedil;ıktır.</p>\n\n<p>\n	İslam&icirc; ilimlerin bir diğeri de fıkıh ilmi ve din ahkamıdır ki, bunun da kaynağı Hz. Ali&#39;dir (a.s). İslam mektebinde yetişen b&uuml;t&uuml;n fakihler Ali&#39;nin (a.s) fıkıh ve ilminden yararlanmışlardır.</p>\n\n<p>\n	Hanefi mezhebinin kurucusu Ebu Hanife&#39;nin arkadaşları olan Ebu Yusuf ve Muhammed b. Hasan Şeyban&icirc; ve diğer hanefi mezhebinin fıkıh bilginleri ilimlerini Ebu Hanife&#39;den almışlardır. Şafii, (Şafii mezhebinin imamı) ise Muhammed b. Hasan&#39;dan ders almıştır ve bu a&ccedil;ıdan o da Ebu Hanife&#39;nin &ouml;ğrencisidir.</p>\n\n<p>\n	Ahmed b. Hanbel (Hanbeli mezhebinin kurucusu) ise Şafii&#39;nin &ouml;ğrencisidir. O da iki vasıtayla Ebu Hanife&#39;nin &ouml;ğrencisidir. Ebu Hanife ise Cafer b. Muhammed&#39;in (Şiilerin altıncı imamı) &ouml;ğrencisidir. Cafer b. Muhammed ise babası Muhammed B&acirc;kır&#39;ın (a.s) ve iki vasıtayla dedesi Ali&#39;nin (a.s) &ouml;ğrencisidir.</p>\n\n<p>\n	Malik b. Enes (Maliki fırkasının kurucusu) &quot;Rabiet-ur Re&#39;y&quot;in &ouml;ğrencisi ve o da &quot;İkrime&quot;nin &ouml;ğrencisi, ikrime de Abdulalh b. Abbas&#39;ın &ouml;ğrencisidir. İbn-i Abbas da Hz. Ali&#39;nin (a.s) &ouml;ğrencilerindendir. Şafii fıkhını Malik&#39;in nezdinde kıraat ettiğini dikkate alarak Hz. Ali&#39;ye (a.s) vardırılabilir.</p>\n\n<p>\n	Bunlar d&ouml;rt Ehli S&uuml;nnet mezhebi fakihleri idi. Ama Şia fıkhına gelince bu mezhebin Hz. Ali&#39;nin (a.s) şahsından kaynaklanmış olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Ayrıca sahabenın fakihleri &Ouml;mer b. Hattab ve Abdullah b. Abbas idi ki onların her ikisi de fıkıh ve din ahakamını Hz. Ali&#39;den (a.s) almışlardır. Hz. Ali&#39;nin (a.s) &ouml;ğrencilerinden olan Abdullah b. Abbas&#39;ın durumu a&ccedil;ıktır. &Ouml;mer ise, kendi hilafeti d&ouml;neminde, i&ccedil;inden &ccedil;ıkamadığı bir &ccedil;ok meselelerde Ali&#39;ye (a.s) ve diğer sahabelere&nbsp; m&ucirc;racaat ettiği ve defalarca a&ccedil;ık bir şekilde: &quot;Ali olmasaydı &Ouml;mer helak olurdu&quot; dediği ve yine: &quot;Ebu-l Hasan&#39;ın (Ali&#39;nin) bulunmadığı zor bir meseleyle Allah beni karşılaştırmasın&quot; dediği, ve bilahere sahabeye &quot;Ali mescidde olduğu zaman hi&ccedil; kimsenin fetva vermeye hakkı yoktur!&quot;dediği herkes tarafından bilinmektedir. B&ouml;ylece İslam fıkhının Hz. Ali&#39;ye vardığı a&ccedil;ıklığa kavuşmuş oluyor. Ayrıca Ehl-i S&uuml;nnet ve Şia alimleri Resulullah&#39;ın (s.a.a) ashaba ş&ouml;yle buyurduğunu nakletmişlerdir: <em>&quot;Kadılık ve hakimlik konusunda Ali sizin hepinizden &uuml;st&uuml;nd&uuml;r&quot;</em> kadılık da fıkha dayanmaktadır. Dolayısıyla Ali (a.s) Resulullah&#39;ın (s.a.a) ashabının en &uuml;st&uuml;n fakihidir.</p>\n\n<p>\n	Yine b&uuml;t&uuml;n İslam fırkaları nakletmişlerdir ki, Resulullah (s.a.a) Ali&#39;yi (a.s) &quot;Yemen&quot;e g&ouml;nderdiği zaman: <em>&quot;Rabbim; onun kalbini hak ve hakikata y&ouml;nelt ve hakkı s&ouml;ylemesi i&ccedil;in diline sebat ver.&quot;</em> diye buyurdu.</p>\n\n<p>\n	Ali (a.s) der ki: ...O g&uuml;nden sonra artık iki kişinin arasında hakemlik ve h&uuml;kmettiğimde asla ş&uuml;phe ve teredd&uuml;de d&ucirc;şmedim...!</p>\n\n<p>\n	İslami ilimlerden biri de Kur&#39;an tefsiri ilmidir. Bu ilmi de m&uuml;sl&uuml;manlar Hz. Ali&#39;den (a.s) almışlardır. Tefsir kitaplarına m&uuml;racaat edecek olursanız, bu s&ouml;z&uuml;m&uuml;z&uuml;n doğruluğu anlaşılır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; tefsirlerin &ccedil;oğu Ali&#39;den (a.s) ve Abdullah b. Abbas&#39;tan nakledilmiştir. İbn-i Abbas da Hz. Ali&#39;nin (a.s) &ouml;ğrencisi olup ilmini ondan almıştır. Bir g&uuml;n İbn-i Abbas&#39;a senin ilmin Hz. Ali&#39;ye g&ouml;re nasıldır?&quot; diye sorulduğunda İbn-i Abbas ş&ouml;yle dedi: &quot;Engin okyanusun karşısında bir yağmur damlası gibidir.&quot;</p>\n\n<p>\n	İslami ilimlerden biri de; tarikat, hakikat ve tasuvvuf ilmidir. B&uuml;t&uuml;n İslam beldelerinde Tasavvuf&#39;un ileri gelenleri kendilerini Ali&#39;ye (a.s) mensup bilmektedirler.</p>\n\n<p>\n	Şibli C&uuml;neyd, seriy, Ebu Yezid Bastami, Korhi diye tanınan Ebu Mehfuz ve diğerleri bu konuya tasrih etmişlerdir. B&uuml;t&uuml;n tasavvuf fırkalarının, bu g&uuml;ne kadar şiarları kendilerini senet silsilesiyle &quot;İmam Ali&quot;ye ulaştırmalarıdır.</p>\n\n<p>\n	İslami ilimlerden biri de nahv ilmi ve arab edebiyatıdır. Bu ilmi Hz. Ali&#39;nin (a.s) inşa edip temel kurallarını &quot;Ebu-l Esved D&uuml;eli&#39;ye&quot; yazdırdığı herkes tarafından bilinmektedir. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &quot;Kelime isim, fiil ve edat olmak &uuml;zere &uuml;&ccedil;e ayrılır.&quot; ve yin kelimeyi belirli (marife) ve belirsiz (nekire) ve i&#39;rab &ccedil;eşitleri olan harekeleri de zamm, nasb, cer ve cezme ayırmıştır. B&uuml;t&uuml;n bunlar bir mucizeye benzemektedir. &Ccedil;&uuml;nk&uuml; beşeri g&uuml;c&uuml;n bu kadar kapsamlı olup bu denli ince konuları istinbat etmeğe kudreti yetmez. Eğer insani değer ve sıfatlar y&ouml;n&uuml;nden m&uuml;talaa edecek olursanız, bu bakımdan da Hz. Ali&#39;nin (a.s) herkesten &ouml;nde olduğunu tam anlamıyla&nbsp; g&ouml;r&uuml;rs&uuml;n&uuml;z. Biz bu sıfatlardan bazısına kısaca değineceğiz:</p>\n\n<p>\n	Bu sıfatlardan birisi şecaet ve yiğ&icirc;tliktir, Hz. Ali&#39;nin yiğitliği halka kendinden &ouml;nceki kahramanları unutturup, kendinden sonra gelecek kahramanlara bir meydan bırakmadı. Onun harpdeki yiğitlikleri herkesce bilinmektedir. Kıyamete kadar da dillere destan olacaktır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;Ali (a.s) hi&ccedil; bir zaman savaş meydanına sırtını d&ouml;n&uuml;p ka&ccedil;mamıştır, asla d&uuml;şman ordusundan korkmamıştır. Savaş meydanında karşısına &ccedil;ıkan herkese galip gelmiştir. Hi&ccedil; bir zaman d&uuml;şmana ikinci bir darbeyi indirmeye ihtiya&ccedil; duymamıştır.</p>\n\n<p>\n	Bir hadiste: <em>&quot;Ali&#39;nin darbeleri tekdi&quot;</em>. &quot;Sıffin&quot; savaşında Ali (a.s) ikisinden birisinin &ouml;lmesiyle halk savaştan kurtulsun diye Muaviye&#39;yi muharebeye davet ettiğinde, Amr b. As, Muaviye&#39;yi: &quot;Ali &ccedil;ok insaflı konuşuyor&quot; dedi. Bunun &uuml;zerine Muaviye: &quot;Bana m&uuml;şavirlik etmeğe başladığın zamandan şimdiye kadar bu g&uuml;n hari&ccedil; beni kandırmaya gitmemiştin. Sen Ali&#39;nin savaşcı bir yiğit olduğunu bildiğin halde, benim onunla savaşmamı mı istiyorsun?! Sen, beni &ouml;l&uuml;me g&ouml;nderip benden sonra Şam&#39;a h&uuml;k&uuml;met etmek hevesine kapıldığını zannediyorum&quot; dedi.</p>\n\n<p>\n	Arab&#39;ın yiğitleri kendileriyle savaşan kimsenin Ali (a.s) olmasından ve kendilerinden &ouml;ld&uuml;r&uuml;lenleri Ali&#39;nin (a.s) &ouml;ld&uuml;rmesinden iftihar ediyorlardı.</p>\n\n<p>\n	Ali (a.s), Hendek savaşında Arab&#39;ın meşhur pehlivanı Amr b. Abdevud&#39;u &ouml;ld&uuml;r&uuml;nce Amr&#39;ın kızkardeşi kardeşinin cenazesine ş&ouml;yle ağıt okudu:</p>\n\n<p>\n	&quot;Amr&#39;ın katili ondan (Ali&#39;den) başka biri olsaydı.</p>\n\n<p>\n	Hayatta oldukca onun &ouml;l&uuml;m&uuml;ne g&ouml;z yaşı d&ouml;kerdim.</p>\n\n<p>\n	Ancak onun katili eşsiz bir pehlivandır ki,</p>\n\n<p>\n	Babasını şehrin g&ouml;z&uuml; ve nuru biliyorlardı&quot;.</p>\n\n<p>\n	Bir g&uuml;n Muaviye, uykudan uyanınca &ccedil;eşitli savaşlara girmiş yiğit bir şahıs olan &quot;Abdullah b. Z&uuml;beyr&quot;in yatağının yanıbaşında oturmuş olduğunu g&ouml;rd&uuml;. Abdullah ona şakayla ş&ouml;yle dedi: &quot;Eğer isteseydim seni bu halde &ouml;ld&uuml;rebilirdim.&quot;</p>\n\n<p>\n	Muaviye ise ona ş&ouml;yle karşılık verdi: &quot;Ey Abdullah! Cesaretlenmişsin galiba!&quot;</p>\n\n<p>\n	Abdullah: &quot;Benim cesaret ve yiğitliğimi ink&acirc;r mı ediyorsun? Benim Ali b. Ebi Talib&#39;in karşı safında yer aldığımı bilmiyor musun?</p>\n\n<p>\n	Muaviye: &quot;Doğru ama eğer Ali isteseydi, (Cemel savaşında) seni ve baban &quot;Z&uuml;beyr&quot;i sol eliyle &ouml;ld&uuml;r&uuml;rd&uuml;; sağ elini kıpırdatmadan!!&quot;</p>\n\n<p>\n	Kısacası, Ali (a.s) &ouml;yle b&uuml;y&uuml;k bir yiğittir ki d&uuml;nyadaki b&uuml;t&uuml;n pehlivanlar ona boyun eğer; d&uuml;nyanın doğu ve batısında bulunan b&uuml;t&uuml;n yiğitler &ouml;v&uuml;lmek istendiğinde ona benzetilir.</p>\n\n<p>\n	Meşhur Ehl-i S&uuml;nnet bilgini İbn-i Kuteybe &quot;el Mearif&quot; adlı kitabında ş&ouml;yle yazmaktadır: &quot;Her kim Ali&#39;nin karşısına &ccedil;ıkmışsa Ali onu yenmiştir.&quot;</p>\n\n<p>\n	Hayber kalesinin b&uuml;y&uuml;k ve ağır kapısını o tek başına yerinden s&ouml;k&uuml;p attı. Sonra da bir grup toplanıp onu kendi yerine bırakmak istediler ama g&uuml;&ccedil;leri yetmedi. Yine o b&uuml;y&uuml;k &quot;Hubel&quot; putunu Ka&#39;be&#39;nin &uuml;st&uuml;nden alıp yere attı. Yine kendi hilafeti zamanında b&uuml;t&uuml;n ordusunun s&ouml;kemediği kayayı, tek başına yerinden s&ouml;k&uuml;p attı ve onun altından su &ccedil;ıkardı.</p>\n\n<p>\n	Hz. Ali (a.s) bağış ve c&ouml;mertlikte de &ouml;rnek bir şahıstır. O oru&ccedil;lu olduğu g&uuml;nlerde bile, kendi iftarı i&ccedil;in hazırladığı yemeği, Allah yolunda miskinlere, esirlere ve yetimlere bağışlıyordu. İşte <em>&quot;Kendileri, ona ihtiya&ccedil;ları olmasına rağmen yemeği, yoksula, yetime ve esire yedirirler.&quot;</em> (İnsan/8) ayeti onun hakkında inmiştir.</p>\n\n<p>\n	Yine İslam m&uuml;fessirlerinin naklettiğine g&ouml;re, bir defasında Hz. Ali&#39;nin (a.s) elinde olan b&uuml;t&uuml;n parası d&ouml;rt dirhemdi. bu paranın, bir dirhemini gece, bir dirhemini g&uuml;nd&uuml;z, bir dirhemini gizli olarak ve bir dirhemini de a&ccedil;ık olarak Allah yolunda fakir ve yoksullara verdi ve bunun &uuml;zerine onun hakkında şu ayet nazil oldu: &quot;<em>Onlar ki, mallarını gece g&uuml;nd&uuml;z; gizli ve a&ccedil;ık infak ederler...&quot;</em> (Bakara / 274)</p>\n\n<p>\n	Meşhur Ehl-i S&uuml;nnet bilgini Şi&#39;bi ş&ouml;yle der: Ali halkın en c&ouml;merdi idi. O Allah&#39;ın sevdiği c&ouml;mertlik sıfatına sahipti; kendisinden bir&nbsp; şey isteyen kimseyi hi&ccedil; bir zaman boş &ccedil;evirmedi ve ona &quot;yok&quot; demedi.</p>\n\n<p>\n	Alinin (a.s) b&uuml;y&uuml;k d&uuml;şmanı olan ve her fırsatta onu&nbsp; k&ouml;t&uuml;lemeye &ccedil;alışan Muaviye b. Ebi S&ucirc;fyan , Mihfen b. Ebi Mihfen-i Zibbi&#39;nin Hz. Ali (a.s) hakkında en cimri insanın yanından geliyorum&quot; demesi &uuml;zere ona ş&ouml;yle cevap veriyor: &quot;Yazıklar olsun sana, nasıl Ali&#39;yi halkın en cimrisi bilebilirsin? Ali &ouml;yle bir kimsedir ki, bir ev dolusu altın ve yine bir ev dolu samanı olsa, altını samandan &ouml;nce infak eder, (Allah yolunda verir) bitirir!&quot;</p>\n\n<p>\n	Ali (a.s) beyt-&uuml;l malı sonuna varıncaya kadar m&uuml;sl&uuml;manlara dağıtır ve yerini s&uuml;p&uuml;rerek orda namaz kılardı. O; <em>&quot;Ey sarı (altın)! Ey beyaz (g&uuml;m&uuml;ş)! Uzaklaş&nbsp; benden git başkasını aldat!&quot;</em> derdi. O, Şam dışında b&uuml;t&uuml;n İslam d&uuml;nyası elinde olduğu halde, kendinden sonra miras olarak geriye bir şey bırakmadı.</p>\n\n<p>\n	Hz. Ali (a.s), halkın en hilimlisi ve affı en &ccedil;ok olanıydı. Cemel savaşındaki vakıalar bu s&ouml;z&uuml;m&uuml;z&uuml; tamamen doğrulamaktadır. Bu savaşı k&ouml;r&uuml;kleyenlerden olup, Ali&#39;ye (a.s) d&uuml;şmanlık ve kin besleyen Mervan b. Hakem, Cemel savaşında esir d&uuml;şt&uuml;ğ&uuml;nde, Merva&#39;nın b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerine rağmen affetti!.</p>\n\n<p>\n	Yine Ali (a.s) kendisine a&ccedil;ıkca d&uuml;şmanlık eden Abdullah b. Z&uuml;beyr&#39;i esir alınca affetti ve <em>&quot;git, bir daha g&ouml;z&uuml;me g&ouml;r&uuml;nme&quot;</em> dedi!</p>\n\n<p>\n	Diğer bir d&uuml;şmanı Said b. As&#39;ı Cemel savaşından sonra Mekke&#39;de Hz. Ali&#39;nin (a.s) yanına getirdiler. Ancak Ali (a.s) hi&ccedil; bir şey s&ouml;ylemeden onu da affetti.</p>\n\n<p>\n	Yine kendisiyle savaşan Hz. Resulullah&#39;ın (s.a.a) zevcesi Aişe&#39;ye galip gelip esir alınca onu ağırladı. Sonra emretti yirmi kadın, kılı&ccedil; kuşanarak Aişe&#39;yi Medine&#39;ye g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Cemel savaşında Basra halkı Ali (a.s) ve evlatlarına karşı kılı&ccedil; &ccedil;ektiler ve ona k&ouml;t&uuml; s&ouml;zler s&ouml;yleyerek hakarrette bulundular. Ancak Hz. Ali (a.s) onlara galip gelince onları &ouml;ld&uuml;rmedi. Ve ordunun i&ccedil;inde ilan ettirdi ki: <em>&quot;Hi&ccedil; kimsenin ka&ccedil;anları takip etmeye, yaralılara bir zarar vermeye ve esirleri &ouml;ld&uuml;rmeye hakkı yoktur. Her kim silahını bırakırsa emandadır ve İmam&#39;ın ordusuna gelip katılırsa canı g&uuml;venlik i&ccedil;indedir.&quot;</em></p>\n\n<p>\n	Basra&#39;nın fethinden sonra askerlerin, karşı tarafın mallarını ganimet almalarına izin vermedi (&ccedil;&uuml;nk&uuml; muhalifler zahirde de olsa m&uuml;sl&uuml;man idiler)&#39;Onların evlatlarını esir etmelerine engel oldu.</p>\n\n<p>\n	O isteseydi b&uuml;t&uuml;n bu işleri yapmaya g&uuml;c&uuml; yeterdi. Ancak b&ouml;yle yapmadı ve herkesi affetti. O bu hususta Hz. Resulullah&#39;ın (s.a.a) Mekke&#39;yi fethedince g&ouml;sterdiği davranışına uydu, Mekke fethedilince m&uuml;şrikler hala Resul-i Ekrem&#39;e (s.a.a) i&ccedil;lerinden kin besledikleri halde ve onların k&ouml;t&uuml;l&uuml;klerini hen&uuml;z unutmamışken Peygamber (s.a.a) onların hepsini bağışlamıştı.</p>\n\n<p>\n	&quot;Sıffın savaşı&quot;nda Muaviye&#39;nin ordusu Fırat Nehiri&#39;ni işgal ederek Hz. Ali&#39;nin (a.s) ve ordusunun sudan istifade etmelerine engel oldular. Ali (a.s), ordusunun sudan istifade etmesine engel olunmamasını ne kadar istediyse de, dinlemediler ve dediler ki: &quot;Osman gibi susuzluktan &ouml;l&uuml;nceye kadar bir damla su almana izin vermeyeceğiz.&quot;</p>\n\n<p>\n	Hz. Ali ordusunu &ouml;l&uuml;m tehlikesiyle karşıkarşıya&nbsp; g&ouml;r&uuml;nce, Muaviye&#39;nin ordusuna hamle etti. Yiğit&ccedil;e ve hızlı bir saldırıyla onları o b&ouml;lgeden uzaklaştırdılar ve kanlı bir savaştan sonra Fırat Nehri&#39;ni ele ge&ccedil;irdiler.</p>\n\n<p>\n	Muaviye&#39;nin ordusu ağır bir kayıp verdikten sonra susuz &ccedil;&ouml;llerde şaşkın şaşkın ve perişan bir halde durakadılar. Hz. Ali&#39;nin ashabı ona: Ya Emir-el M&uuml;&#39;minin! Onlar bizim Fırat Nehri&#39;nden istifade etmemize engel oldukları gibi, siz de suyun onlara ulaşmasına engel olun ve onlar &ouml;l&uuml;nceye kadar bir damla su i&ccedil;melerine m&uuml;sade etmeyin; onlarla savaşmaya ihtiya&ccedil; olmadan susuzlukla yenilgiye uğratın&quot; dediler.</p>\n\n<p>\n	Ancak: Hazret, &quot;Hayır&quot; dedi. <em>&quot;Vallahi; ben onlar gibi davranmayacağım! Onların suya ulaşıp su i&ccedil;meleri i&ccedil;in bir k&ouml;şeyi a&ccedil;ık bırakın. Elinizde kılı&ccedil; varken bu işe gerek yoktur!&quot;</em></p>\n\n<p>\n	Hz. Ali&#39;nin, Allah yolunda cihad eden m&uuml;cahidlerin &ouml;nc&uuml;s&uuml; olduğunu herkes bilir. Uhud, Handek vs. savaşları hari&ccedil; Resulullah&#39;ın (s.a.a) m&uuml;şriklerle yaptığı en &ouml;nemli ve en amansız savaş olan &quot;Bedir savaşı&quot;ında m&uuml;şriklerden &ouml;ld&uuml;r&uuml;len yetmiş kişinin yarısını Hz. Ali (a.s) kılı&ccedil;tan ge&ccedil;irdi ve diğer yarısını da diğer m&uuml;sl&uuml;manlarla melekler &ouml;ld&uuml;rd&uuml;ler. &quot;Vakidi&quot;nin <em>&quot;Meğazi&quot;</em> ve &quot;Belazuri&quot;nin &quot;<em>Tarih-&uuml;l Eşrak&quot;</em> adlı kitabı vb. kitaplar bu s&ouml;z&uuml;m&uuml;z&uuml;n sıhhatını isbatlamaya yeter.</p>\n\n<p>\n	Bu konunun isbatı i&ccedil;in bir araştırmaya gerek yoktur. Mekke şehri ve Mısır memleketinin varlığı herkesce bilindiği gibi bu konuda herkesce malumdur.</p>\n\n<p>\n	Fesahat konusuna gelince Hz. Ali (a.s), fesahat ve belağatın &ouml;nc&uuml;s&uuml;d&uuml;r. Bu konu da ş&ouml;yle s&ouml;ylemişlerdir: &quot;Hz. Ali&#39;nin (a.s) s&ouml;zleri Allah&#39;ın buyruklarından aşağı ve Peygamberler hari&ccedil; diğer insanların s&ouml;zlerinden &uuml;stedir! Hitabet ve yazıcılık mesleğini halk ondan &ouml;ğrenmiştir. Abdulhamid b. Yahya ş&ouml;yle demiştir: &quot;Hz. Ali&#39;nin (a.s) yetmiş hutbesini ezberledim, her g&uuml;n ge&ccedil;tik&ccedil;e onlardan daha fazla yararlanıyordum.&quot;</p>\n\n<p>\n	&quot;İbn-i Nebateh&quot; ş&ouml;yle diyor: &quot;Ezberlediğim Hz. Ali&#39;ye ait hutbeler harcamakla bitmeyen bir hazine misalidir. Ve ben Ali&#39;nin (a.s) nasihatlarından y&uuml;z fasılı ezberlemiş bulunuyorum.&quot;</p>\n\n<p>\n	&quot;Mahfen b. Ebu Mahfen&quot; Muaviye&#39;ye: &quot;Ben, konuşması en zayıf olan bir kimsenin yanından geliyorum&quot; deyince Muaviye ona: &quot;Vay haline! Ali hakkında fesahet ve belağat a&ccedil;ısından nasıl, &quot;halkın en g&uuml;&ccedil;s&uuml;z&uuml;d&uuml;r&quot; s&ouml;yleyebilirsin? vallahi fesahat ve belağatı Kureyş arasında yayan odur.&quot; dedi.</p>\n\n<p>\n	Şerhini yazmakta olduğumuz bu kitap &quot;Nehc-ul Belağa&quot; fesahat ve belağatta hi&ccedil; kimsenin Hz. Ali&#39;yle boy &ouml;l&ccedil;&uuml;şemeyeceğine en iyi delildir.</p>\n\n<p>\n	Hz. Ali&#39;nin toplanan hutbelerinin onda biri ve hatta beşte biri bile fesahetleriyle meşhur olan ashaptan hi&ccedil; birinden nakledilmemiştir.</p>\n\n<p>\n	Bu konuda &quot;Ebu Osman Cahiz&quot;in &quot;el Beyan ve Tebyin&quot; ve diğer kitaplarında, Hz. Ali&#39;nin (as) fesahet ve belağatı ile ilgili s&ouml;zleri okuyucularımız i&ccedil;in yeterlidir.</p>\n\n<p>\n	Ali&#39;nin (a.s) g&uuml;zel ahlaklı, g&uuml;ler y&uuml;zl&uuml; ve al&ccedil;ak g&ouml;n&uuml;ll&uuml; oluşu ise dillere destandır. Hatta bu &ouml;zelliği d&uuml;şmanları ona kusur olarak saymışlardır. İşte bunun i&ccedil;indir ki Amr As Şam ehline &quot;Ali şakacı ve fazla mizah eden bir adamdır.&quot; diyerek g&uuml;ya ona bir kusur bulmağa &ccedil;alışmıştır. Bunun &uuml;zerine Ali (a.s) ise onun cevabında ş&ouml;yle buyurmuştur: <em>&quot;Nabiğa&#39;nın (Amrin annesinin adıdır) oğlunun benim hakkımda, Şam halkına, benim şakacı biri olduğumu, şaka ve oyunla uğraştığımı s&ouml;ylemesine şaşırıyorum. Amr As, bu s&ouml;z&uuml; &Ouml;mer b. Hattab&#39;dan almıştır. &Ccedil;&uuml;nk&uuml; o kendisinden sonra hilafete ge&ccedil;mesi i&ccedil;in birisini tanıtmak istediği zaman &ouml;nceden benim hakkımda. &quot;And olsun Allaha aşırı şaka yapman olmasaydı...!&quot; demişti fakat &Ouml;mer b. Hattab yalnızca bununla yetindi,&nbsp; ancak Amr As ona başka şeyler de ekledi.&quot;</em></p>\n\n<p>\n	Şiilerinden olan &quot;Sa&#39;saa b. Sovhan&quot;, ve diğerleri onun hakkında şunları s&ouml;ylemişlerdir: &quot;Ali (a.s) bizim aramızda bizden biri gibi, pek g&uuml;zel ahlaklı, al&ccedil;ak g&ouml;n&uuml;ll&uuml;, halis ve sade bir şahıstı. Ama bununla birlikte karşısında biz, elleri bağlı ve başının &uuml;st&uuml;nde yalın kılın&ccedil; g&ouml;ren bir esir ve kul gibiydik!!</p>\n\n<p>\n	Bir g&uuml;n Muaviye Kays b. Sad b. Ubade&#39;ye -Hz. Ali&#39;nin (a.s) yakınlarından ve ordu kumandanlarından biri- ş&ouml;yle dedi: &quot;Allah Ebu-l Hasana -İmam Ali&#39;ye (a.s)- rahmet etsin. O şakacı ve mizah yapan bir kişiydi.&quot;</p>\n\n<p>\n	Kays: &quot;Evet! Resul-i Ekrem de (s.a.a) kendi ashabıyla şaka yapardı ve &ccedil;oğu zaman g&uuml;ler y&uuml;zl&uuml;yd&uuml;! Ey Muaviye! G&ouml;r&uuml;yorum ki Ali&#39;nin (a.s) y&uuml;ce makamını d&uuml;ş&uuml;rmek ve onda kusur aramak istiyorsun! Ancak Allah&#39;a andolsun, Ali (a.s) herzamanki olan şakacı haliyle a&ccedil;lığın galip gediği hışımlı bir arslan gibi heybetli ve ihtişamlıdır. Onun heybeti, takvasından ve sakınmasından kaynaklanıyor. Onun heybeti Şam&#39;ın haylaz ve serserilerinin sende buldukları haybet gibi değildir!!</p>\n\n<p>\n	Bu beğenilir huy, şimdiye kadar o&#39;nun dost ve m&uuml;ridlerine miras olarak ulaşmış ve onlar bundan yararlanmaktalar. Nitekim taş y&uuml;reklilik, katı kalplilik ve sertlik de karşı tarafa ulaşmıştır. Halkın ahlakından ve adetlerinden biraz haberi olan kimse bunu farketmektedir.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) takvası ve d&uuml;nya zevklerinden sakınması hakkında şunu s&ouml;yleyebiliriz ki: O d&uuml;nyadaki b&uuml;t&uuml;n zahitlerin &ouml;nc&uuml;s&uuml; ve b&uuml;t&uuml;n salih insanlarının efendisidir. D&uuml;nyadaki b&uuml;t&uuml;n zahitler ve Allah dostları ona bakıp ondan ders almaktadır. O hi&ccedil; bir zaman sofra başından karnı tok olarak **********************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************************<em>**********************************************************************</em>************************(a.s) elbisesi bazen deri par&ccedil;alarından, bazen hurma liflerindendi ve ayakkabısı liftendi, kaba ketenden de elbise giyerdi.</p>\n\n<p>\n	Ekmekle birlikte bir şey yemek isteseydi sirke veya tuzu se&ccedil;erdi. Eğer bundan daha fazla bir şey yemek isteseydi, yerden biten bitkilere sıra gelirdi. Ve daha ileri gitseydi, azıcık deve s&uuml;t&uuml; ile yetinirdi!</p>\n\n<p>\n	Et az yer ve &quot;karınlarınızı hayvanların kabri yapmayın.&quot; derdi. Bununla birlikte o herkesten daha kuvvetliydi. A&ccedil;lık onun bileğinin g&uuml;c&uuml;n&uuml; azaltmıyor ve yemeğin azlığı onda etki bırakmıyordu.</p>\n\n<p>\n	O d&uuml;nyaya talak vermişti. Şam dışındaki b&uuml;t&uuml;n İslami beldelerden ona &ccedil;ok miktarda mal gelirdi ama o bunların hepsini yoksullar arasında dağıtırdı.</p>\n\n<p>\n	Hz. Ali (a.s) ibadet a&ccedil;ısından da herkesten daha abiddi, herkesten daha &ccedil;ok namaz kılar ve oru&ccedil; tutardı. Gece (tehecc&uuml;d&uuml;n&uuml;) namazını, zikri ve s&uuml;nnetleri yerine getirmeyi halk ondan &ouml;ğrenmiştir.</p>\n\n<p>\n	Hz. Ali (a.s) Sıffın savaşı&#39;nın korkulu gecelerinden biri olan &quot;Leylet-ul Hirrir&quot; gecesinde, iki ordunun safları arasına seccadesini a&ccedil;arak, okların sağından ve solundan ge&ccedil;tiği bir ortamda i&ccedil;inde zerre kadar korkuya yer vermeden namaza durdu; namaz ve zikri bitinceye kadarda yerini değiştirmedi.</p>\n\n<p>\n	Uzun secdeler sonucu alnını nasır kaplamıştı. Eğer o&#39;nun dua ve m&uuml;nacatlarını; incelersen onun Allah Teala&#39;yı eşsiz y&uuml;celik ve azametiyle andığını, Allah Teala&#39;nın izzet ve y&uuml;celiği karşısında huzu ve huşuyla teslim olduğunu g&ouml;steren s&ouml;zlerini g&ouml;r&uuml;nce onun ibadetlerinde ne derece muhlis bir kimse olduğunu ve o s&ouml;zlerin nasıl bir g&ouml;n&uuml;lden coşup hangi dile aktığını anlarsın.</p>\n\n<p>\n	Bir g&uuml;n &ccedil;ok ibadetiyle tanınan Zeyn-el Abidin&#39;e (a.s) (d&ouml;rd&uuml;nc&uuml; imam): &quot;Sizin ibadetiniz dedeniz Hz. Ali&#39;nin (a.s) ibadetine g&ouml;re ne mesabededir?&quot; diye sorulunca, ş&ouml;yle buyurdu: &quot;Dedem Hz. Ali&#39;nin (a.s) ibadeti karşısında benim ibadetim, Resulullah&#39;ın (s.a.a) ibadeti karşısında dedemin ibadeti gibidir!</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) Kur&#39;&acirc;n&#39;ı okumaya ve onunla meşgul olmaya verdiği &ouml;nem hakkında şunu s&ouml;yleyebiliriz ki; b&uuml;t&uuml;n İslam mezhebleri, Resulullah&#39;ın (s.a.a) hayatı d&ouml;neminde sadece Hz. Ali&#39;nin (a.s) Kur&#39;an&#39;ı ezberlediği ve o zaman ondan başka hi&ccedil; kimsenin Kur&#39;&acirc;n&#39;ı ezberden bilmediği ve Kur&#39;an&#39;ı ilk olarak onun bir araya topladığı konusunda ittifak etmişlerdir.</p>\n\n<p>\n	B&uuml;t&uuml;n İslam alimleri onun Ebu Bekr&#39;e bi&#39;at etmeği geciktirdiğini naklederler. Ehl-i S&uuml;nnet muhaddisleri, şiiler&#39;in aksine Hz. Ali&#39;nin (a.s) Ebu Bekr&#39;e bi&#39;at etmeyi ge&ccedil;iktirmesinin sebebini, Ebu Bekir ile muhalefet etmek olmadığını, bilakis o&#39;nun Kur&#39;&acirc;n-ı Kerim&#39;i toplamakla meşgul olduğu i&ccedil;in biatı geciktirdiğini ileri s&uuml;rerler ve bu ise o&#39;nun Kur&#39;&acirc;n-ı Kerim&#39;i bir araya toplayan ilk kişi olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Eğer Kur&#39;&acirc;n-ı Kerim, Resulullah&#39;ın (s.a.a) hayatında bir araya toplanmış olsaydı, Resulullah&#39;ın (s.a.a) vefatından hemen sonra Kur&#39;&acirc;n-ı Kerim&#39;i bir araya toplamakla vaktini ge&ccedil;irmesine gerek kalmazdı.</p>\n\n<p>\n	Esasen, tecvid kitablarına ve Kur&#39;an&#39;ı &ccedil;eşitli kıraatlara g&ouml;re tilavet etmekle ilgili kitaplara m&uuml;racaat edildiğinde, Ebu Amr, Asim vs. gibi &quot;kıraat ilmi&quot; &uuml;statlarının hepsinin ilk &uuml;stadlarının Hz. Ali&#39;nin olduğu g&ouml;r&uuml;l&uuml;r. &Ccedil;&uuml;nk&uuml; onların hepsi Abdurrahman&#39;dan bu ilmi almışlar. Abdurrahman ise Hz. Ali&#39;nin &ouml;ğrencisi olup, Kur&#39;an ilmini ondan &ouml;ğrenmiştir.</p>\n\n<p>\n	Bu ilim de diğer ilimler gibi Hz. Ali&#39;ye (a.s) ulaşmaktadır.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) g&ouml;r&uuml;ş&uuml; herkesten daha sağlam ve herkesten daha doğruydu. &Ouml;mer b. Hattab İslam ordusuyla birlikte şahsen Rum ve İran&#39;a karşı savaşa gitmek istediği zaman, kendisiyle m&uuml;şavere edip g&ouml;r&uuml;ş&uuml;ne g&ouml;re amel ettiği kimse Ali idi. Yine Osman&#39;ı (&uuml;&ccedil;&uuml;nc&uuml; halife) kendi selahına olan şeylere doğru rehberlik eden o idi ve eğer Osman onu dinleseydi o duruma d&uuml;şmezdi.</p>\n\n<p>\n	Hz. Ali&#39;yi (a.s) &ccedil;ekemeyen d&uuml;şmanlarının, &quot;Ali isabetli g&ouml;r&uuml;şe ve y&ouml;neticilik g&uuml;c&uuml;ne sahip değildir&quot; diye Hz. Ali&#39;yi (a.s) k&ouml;t&uuml;lemeye kalkışmaları; o&#39;nun İslami talimlere riayet etmeye bağlı oluşu ve onlara muhalefet ederek, dinin haram ettiği şeyleri yapmayışından kaynaklanmıştır. Hz. Ali bu hususta: <em>&quot;Din ve takva olmasaydı ben Arab&#39;ın en zekisi ve en uyanığı diye tanınırdım.&quot;</em> diye buyurmaktadır.</p>\n\n<p>\n	Ama diğer halife ve y&ouml;neticiler kendi g&ouml;r&uuml;ş ve re&#39;ylerine g&ouml;re davranırlardı; ister İslam şeriatına uysun ister uymasın. Ş&uuml;phesiz, kendi re&#39;y ve i&ccedil;tihadına g&ouml;re hareket eden ve buna engel olan kanun ve bağları g&ouml;rmezlikten gelen kimsenin d&uuml;nyevi işleri zahirde daha &ccedil;ok yoluna girer. Ama bunun aksine hareket edenin d&uuml;nyevi işleri d&uuml;ğ&uuml;mlenebilir ve bir &ccedil;ok problemlerle karşılaması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Hz. Ali (a.s) y&ouml;netim ve siyasetinde her hal&uuml;karda Allah&#39;ın hoşnutluğuna bağlıydı. Basra valisi olan amcası oğlu Abdullah b. Abbas&#39;ın hareketlerini g&ouml;zden uzak tutmadı ve kardeşi Akil&#39;in beyt-ul mal&#39;dan fazla istemesine olumlu cevap vermedi. Onu ilahlaştıran bir grub insanı ateşe attı. Kendi hakimlerinden olan ve beyt-&uuml;l mala hiyanet edip, m&uuml;sl&uuml;manların mallarını zayi eden ve Hz. Ali&#39;nin cezalandırmasından korkarak Muaviye&#39;nin tarafına ge&ccedil;en &quot;Meskale b. Hubeye&quot; ve &quot;Cerir b. Abdullah-i Becel&icirc;&quot;nin evlerini yıktı, yerle bir etti.</p>\n\n<p>\n	Bir grubun ellerini, hırsızlık yaptıkları i&ccedil;in kesti ve diğer bir grubu su&ccedil;larından dolayı dara &ccedil;ekti.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) hilafeti d&ouml;neminde vuku bulan Cemel, Sıffin ve Nehrivan savaşlarında uyguladığı siyaseti ve doğru y&ouml;netimini herkes taktir etmektedir. Ve b&uuml;t&uuml;n bunlar onun siyasetinin sadece bir par&ccedil;asını g&ouml;stermektedir.</p>\n\n<p>\n	B&ouml;ylece o siyaset ve y&ouml;neticilikte de diğer insanların &ouml;nc&uuml;s&uuml;d&uuml;r ve diğer insanlar ona uymalıdırlar; o bir &ouml;ğretmendir, diğerleri ise ondan &ouml;ğrenmelidir.</p>\n\n<p>\n	Avrupa ve Rum imparatorları kendi kilise ve ibadet merkezlerinde onun potresini elinde yalın kılı&ccedil; savaşa hazır bir halde &ccedil;iziyorlardı. Yine T&uuml;rk ve Deylem sultanları, onun resmini kılı&ccedil;larının &uuml;zerine işliyorlardı.</p>\n\n<p>\n	Onun resmi, Abduddevle&#39;nin, babası R&uuml;kn&uuml;ddevle&#39;nin, ve oğlu Melikşah&#39;ın kılı&ccedil;larında işlenmişti. Onlar, Hz. Ali&#39;nin (a.s) resmini kılı&ccedil;larının &uuml;zerine işlemenin fetih ve zafer getirceğine inanıyorlardı.</p>\n\n<p>\n	Bilahere, herkesin ş&ouml;hret ve itibarını bor&ccedil;lu olduğu, ona mensup, onun izleyicisi veya onunla dost olmakla iftihar ettiği bir kimse hakkında ne yazabilirim?</p>\n\n<p>\n	Hatta &quot;başkası i&ccedil;in &ccedil;irkin bildiğin şeyi kendin i&ccedil;in iyi bilme&quot; tabiri ile tanımlanan yiğitliğin ileri gelenleri de kendilerini yiğitler yiğidi olan Ali&#39;ye (a.s) bağlı bilmekteler. Hz. Ali&#39;ye &quot;gen&ccedil;lerin efendisi&quot; demişler ve Uhud savaşında g&ouml;ky&uuml;z&uuml;nden duyulan <em>&quot;Ali gibi yiğit, Z&uuml;lfikar gibi kılı&ccedil; yoktur&quot;</em> meşhur s&ouml;z&uuml;n&uuml; de buna delil olarak zikretmişlerdir.</p>\n\n<p>\n	Babası, Mekke ve &ccedil;evresinin ileri geleni, Kureyş kabilesinin reisi idi. Derler: Fakir birinin, bir kabile ve grubun reisi olması eşine az rastlanan bir şeydir. Oysa Ebu Talib serveti olmayan fakir bir kişiydi ve bu haliyle kendi kabilesinin reisiydi. Kureyş onu kendilerinin b&uuml;y&uuml;ğ&uuml; biliyor ve o&#39;na &quot;Şeyh&quot; (b&uuml;y&uuml;k ve y&uuml;ce kimse) diyorlardı.</p>\n\n<p>\n	&quot;Afif Kindi&quot;den nakledilen bir hadiste: &quot;İslam&#39;a davetin başladığı ilk yıllarda, Resulullah&#39;ı (s.a.a) yanında bir &ccedil;ocuk (Hz. Ali) ve bir kadınla birlikte namaz kılarken g&ouml;rd&uuml;m. Resulullah&#39;ın (s.a.a) amcası Abbas&#39;&acirc;: &quot;Bunlar (kimdir) ve ne yapıyorlar?&quot; diye sordum. Abbas ş&ouml;yle cevap verdi: &quot;Bu benim kardeşimin oğludur ve kendisinin Allah tarafından peygamber olarak g&ouml;nderildiğini iddia etmektedir. Ancak diğer kardişimin &ccedil;ocuğu olan bu erkek &ccedil;ocuğundan ve hanımı olan bu kadından başka bir kimse ona uymamıştır.</p>\n\n<p>\n	Afif diyor ben Abbas&#39;tan bu konuda sizin g&ouml;r&uuml;ş&uuml;n&uuml;z ne? diye sordum. Abbas: Biz Şeyh&#39;in (Ebu Talib&#39;in ) tepkisini bekliyoruz! dedi.</p>\n\n<p>\n	Resulullahın (s.a.a) k&uuml;&ccedil;&uuml;kken sorumluluğunu &uuml;zerine alan, peygamberliğe g&ouml;nderildiği d&ouml;nemde onu savunan, himaye eden, m&uuml;şriklerin şerrini ondan uzaklaştıran, bu y&uuml;zden b&uuml;y&uuml;k rahatsızlıklara ve tahamm&uuml;l edilemez m&uuml;sibetlere maruz kalan ve Peygamber&#39;e her t&uuml;rl&uuml; yardımı esirgemeyen Ebu Talib idi. Rivayet edildiği kadarıyla, Ebu Talib vefat edince Resulullah&#39;a ş&ouml;yle emir geldi: <em>&quot;Artık &ccedil;ık oradan (Mekke&#39;den) &ccedil;&uuml;nk&uuml; senin yardımcın vefat etmiştir.&quot; </em></p>\n\n<p>\n	Babası b&ouml;yle bir şahsiyete sahip olan Hz. Ali aynı zamanda ge&ccedil;miştekilerin ve gelecektekilerin efendisi Hz. Resulullah&#39;ın (s.a.a) amcası oğludur. Hakkında Resulullah (s.a.a): &quot;Ca&#39;fer, y&uuml;z hatları&nbsp; ve ahlak a&ccedil;ısından bana herkesten &ccedil;ok benzemektedir, buyurduğu Cafer-i Tayyar Hz. Ali&#39;nin kardeşidir.</p>\n\n<p>\n	D&uuml;nya kadınlarının en hayırlısı olan Hz. Fatime-i Zehra (s.a) onun eşidir. Cennet gen&ccedil;lerinin efendileri olan Hasan ve H&uuml;seyn (a.s) onun oğullarıdır.</p>\n\n<p>\n	Bilahere babaları, Resulullah&#39;ın (s.a.a) babaları ve anneleri Resulullah&#39;ın anneleridir. O ikisinin et ve kanları Allah Teala&#39;nın Adem&#39;i yarattığı g&uuml;nden itibaren, Abdulmuttelib&#39;in oğulları olan Abdullah ve Ebu Talib&#39;e varıncaya kadar bir idi.</p>\n\n<p>\n	Resulullah (s.a.a), <em>&quot;halkı Allah&#39;ın azabıyla korkutan&quot;</em> o ise <em>&quot;halkın hidayetcisi idi.&quot;</em></p>\n\n<p>\n	Yery&uuml;z&uuml;nde yaşayan insanların, taşlardan yapılmış putlara taptığı bir ortamda Resulullah&#39;dan (s.a.a) gayri hi&ccedil; bir kimse tevhid inancında ondan &ouml;ne ge&ccedil;memiş olduğu bir şahsiyet hakkınde ne s&ouml;yleyebilir ve ne yazabilirim?!...</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">*</a> &Yacute;bn-i Eb-il Hadid (vefat&yacute;: 656. Hicri) Ehl-i S&uuml;nnet&#39;in Mutezile kolunun en b&uuml;y&uuml;k alimlerindendir. O Ehl-i Beyt&#39;le ilgili bir &ccedil;ok ger&ccedil;ekleri kaynaklar&yacute;yla dile getirme cesaretini g&ouml;stermi&thorn;tir. Onun en &ouml;nemli eseri <em>Nehc-&uuml;l Bela&eth;a&#39;&#39;</em>ya yazd&yacute;&eth;&yacute; yirmi ciltlik &thorn;erhidir. Bu makale, mezkur eserinin&nbsp; mukaddimesinden al&yacute;nm&yacute;&thorn;t&yacute;r.</p>\n	</div>\n</div>','İmam Ali (A.S)','','publish','closed','open','','imam-ali-a-s','','','2020-05-08 13:18:16','2020-05-08 10:18:16','',0,'http://islamex.com/?p=2782',0,'post','',0),(2783,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p align=\"center\">\n	<span style=\"line-height: 1.6em;\">&nbsp;Ayetullah Uzma Seyyid Ali Hamenei</span><em style=\"line-height: 1.6em;\">&#39;nin 13 Recep 1417, 25 Aralık 1996 tarihinde Yapmış oldukları konuşma</em></p>\n\n<p style=\"margin-left:184.3pt;\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bismillahirrahmanirrahim</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Allah Teala bu kutlu bayramı ve İslam tarihinin bu feyizli g&uuml;n&uuml;n&uuml; b&uuml;t&uuml;n d&uuml;nya m&uuml;sl&uuml;manlarına, mustazaflarına ve hak taliplerine, &ouml;zellikle Allah&#39;a tapan, hak talibi ve Ali şiası İran halkına m&uuml;barek kılsın. Bu g&uuml;n d&uuml;nyaya g&ouml;zlerini a&ccedil;an kutlu şahsın bereketiyle hepinizin Allah Teala&#39;nın l&uuml;tfuna nail olmanızı niyaz ederim. Şayet d&uuml;nyadaki parlak şahsiyetler, &ccedil;eşitli milletler ve farklı dinlere mensup olanlar arasında ve &ouml;zelliklede m&uuml;sl&uuml;manlar arasında Emir-ul M&uuml;&#39;minin Ali aleyhisselam kadar g&ouml;n&uuml;llerde yer eden bir kimseyi bulamayız. Dikkat edecek olursanız adalet kılıcı olan ve adaletinin şiddeti bencil kimseleri dize getiren ve kendine karşı b&uuml;y&uuml;k bir cephe oluşturan o b&uuml;y&uuml;k insanın kendi zamanındaki d&uuml;şmanları bile, ruhi derinliklerine d&ouml;n&uuml;p baktıklarında Ali (a.s) karşı saygı ve sevgi duyduklarını hissettiklerini g&ouml;r&uuml;rs&uuml;n&uuml;z. Bu durum sonraki d&ouml;nemlerde de devam etti.</p>\n\n<p>\n	Hz. Ali aleyhisselam en fazla d&uuml;şmana sahip olmasına rağmen en &ccedil;ok &ouml;vg&uuml;ye de sahipti; hatta onun mektep ve inancına sahip olmayanlar bile onu &ouml;vmekteydi. Hicretin birinci y&uuml;zyılında Zubeyr hanedanı genelde Haşimilere, &ouml;zelde ise Ali evlatları&#39;na karşı d&uuml;şman olarak tanınmaktaydı; hepsinden daha şiddetlisi Abdullah b. Zubeyr -Zubeyr&#39;in oğlu-di. Zubeyr&#39;in torunlarından biri babasına, &quot; D&uuml;şmanlarının bu kadar aleyhte &ccedil;alışmalarına rağmen Ali ve evlatlarının ismi halk arasında g&uuml;nden g&uuml;ne yayılmasına d&uuml;şmanları ise yok olmaktadır&quot;? diye sordu. Babası şu anlamda cevap verdi: &quot;Ali ve evlatları Allah&#39;a ve hakka davet ettiler; işte bu y&uuml;zden kimse onların faziletini gizleyemedi; fakat d&uuml;şmanları batıla davet ettiler.&quot;</p>\n\n<p>\n	Tarih boyunca b&ouml;yleydi. Yani b&uuml;y&uuml;k m&uuml;tefekkirlere -ister m&uuml;sl&uuml;man olsun ister olmasın- baktığımızda Hz. Ali&#39;ye (a.s) karşı saygı duyduklarını g&ouml;rmekteyiz. Kendi milletleri i&ccedil;in kıyam eden, &ccedil;aba harcayan b&uuml;y&uuml;k kahramanlara bakacak olursanız Emir-el M&uuml;&#39;minin Ali (a.s)&#39;ın ismini ne kadar aziz ve değerli bildiklerini g&ouml;r&uuml;rs&uuml;n&uuml;z. Şairlere, edebiyat&ccedil;ılara ve insanseverlere de baktığımızda Emir-el M&uuml;&#39;minin Ali&#39;nin ismine saygı duyduklarını g&ouml;r&uuml;yoruz. Velhasıl İslam tarihini okuyan, Hz. Ali&#39;nin ismini ve hallerini duyan herkes ister gen&ccedil; olsun ister yaşlı, ister alim olsun ister avam Emir-el M&uuml;&#39;min&#39;in Ali&#39;ye karşı saygı ve sevgi duymaktadır. G&uuml;n&uuml;m&uuml;zde Mısırlı yazarlar Hz. Emir-el M&uuml;&#39;minin hakkında bir ka&ccedil; kitap yazmıştır. Onun iki cilt veya daha fazlasını Hıristiyan yazarlar yazmışlardır; bu yazarlar İslam&#39;ı kabul etmemelerine rağmen Emir-el M&uuml;&#39;minin&#39;e karşı &ouml;zel bir ilgi duymaktadırlar.</p>\n\n<p>\n	M&uuml;sl&uuml;man şahsiyetler arasında bu &ouml;zellik Emir-el M&uuml;&#39;minin&#39;e mahsustur. Bunun sebeplerinden biri, o hazretin hayatının &ccedil;eşitli d&ouml;nemlerinde, farklı şartlarda, ortamlarda ve bulunduğu her yerde b&uuml;t&uuml;n varlığını en iyi şekilde y&uuml;ce hedefler uğruna harcamış olması olabilir. Emir-el M&uuml;&#39;minin Ali&#39;yi Mekke&#39;de onaltı ile ondokuz yaşında bir gen&ccedil; olduğu d&ouml;nemini veya yirmi k&uuml;s&uuml;r yaşlarındaki d&ouml;nemini g&ouml;z &ouml;n&uuml;nde bulundurun. Medine&#39;ye girişinin ilk d&ouml;nemlerinden, O hazretin hayatının muhtelif d&ouml;nemlerine bakacak olursanız ger&ccedil;ekten b&uuml;t&uuml;n zamanların en &uuml;st&uuml;n gen&ccedil;leri i&ccedil;in en iyi &ouml;rnek olduğunu g&ouml;r&uuml;rs&uuml;n&uuml;z. Gen&ccedil;likte vuku bulan şehvetlerden, d&uuml;nya lezzetlerinden, gen&ccedil;lerin g&ouml;z&uuml;nde değerli olan g&uuml;zelliklerden hi&ccedil; birisi ona tesir etmiyor. Bir tek Resul-i Ekrem&#39;in (s.a.a) g&ouml;nderilmiş olduğu y&uuml;ce hedefe ulaşmayı istiyor. Onun b&uuml;t&uuml;n varlığı bu hedefin hizmetindedir. Onun i&ccedil;in her şey ikinci derecededir. Bir gencin bir an bile d&uuml;nyaya, d&uuml;nya lezzetlerine, tatlılıklarına ilgi duymaması, gen&ccedil;liğini, g&uuml;c&uuml;n&uuml;, neşesini, moralini, yani bir gen&ccedil;te olan g&uuml;zellik, tazelik, neşe ve kısacası her şeyini Allah yolunda harcaması &ccedil;ok b&uuml;y&uuml;k bir şeydir. Bu en y&uuml;ce derecedir. Bundan daha y&uuml;ksek bir şey ger&ccedil;ekten olmaz.</p>\n\n<p>\n	Bu adamı kemal ve pişkinlik yaşına eriştiği ve toplumunun şahsiyetlerinden biri sayıldığı d&ouml;nemi g&ouml;z &ouml;n&uuml;nde bulundurun; herkes ona saygı duyuyor; belki binlerce kişi Resulullah&#39;ın (s.a.a) onu &ouml;vd&uuml;ğ&uuml;n&uuml;, methettiğini duymuştur.</p>\n\n<p>\n	Hi&ccedil; bir m&uuml;sl&uuml;man muhaddisin, hi&ccedil; bir kimse hakkında Resulullah&#39;ın (s.a.a) dilinden Emir-el M&uuml;&#39;minin Ali hakkında nakledilen bu kadar ve bu keyfiyette &ouml;vg&uuml; naklettiğini sanmıyorum. Elbette diğer bazı sahabiler hakkında da bir takım faziletler nakledilmiştir; ama m&uuml;sl&uuml;man muhad-dislerden hi&ccedil; birinin -hangi fırkaya mensup olursa olsun- Emir-el M&uuml;&#39;minin Ali&#39;den başkası hakkında bu derecede, bu keyfiyet ve bu i&ccedil;erikte fazilet ve &ouml;vg&uuml; naklettiğini sanmıyorum. A&ccedil;ıktır ki bu &ouml;vg&uuml;lerin biri bile insanın gururlanmasına, hata yapmasına ve sonu&ccedil;ta vazifesini se&ccedil;mede yanlışa d&uuml;şmesine sebep olabilir. Onların hepsi Resulullah&#39;ın (s.a.a) dilinden y&uuml;zlerce &ouml;vg&uuml; duydular, sonra sıra imtahana geldi; hilafet meselesi s&ouml;z konusu oldu -hak ve batıl oluşlarına ve vasiyyet meselesini s&ouml;z konusu etmek istemiyorum- kesin olan şu ki Emir-el M&uuml;&#39;minin Ali hilafet iddiasında bulunuyordu. Bunda kimsenin ş&uuml;phesi yoktur. İslam aleminin maslahatı gereği sahneden &ccedil;ekilmesi gerektiğini g&ouml;r&uuml;nce sahneden &ccedil;ıktı. Yani Emir-el M&uuml;&#39;minin Ali aleyhisselam kendine layık g&ouml;rd&uuml;ğ&uuml; ve binlerce kişinin duyduğu ve bildiği b&uuml;t&uuml;n o &ouml;vg&uuml;ler, metihler ve hakları ge&ccedil;ici olarak unutarak bir kenara bıraktı. Elbette bunlar unutulmadı, aksine asırlarca ve tarih boyunca kaldı. Ancak s&ouml;z konusu etmediler. Yani tehlike hissettiği i&ccedil;in, islam d&uuml;nyasının y&ouml;netimi hakkında onun i&ccedil;in s&ouml;z konusu olan b&uuml;t&uuml;n herşeyi bir kenara bırakarak dedi ki: <strong>&quot;Durumun tehlikeli olduğunu ve Resulullah&#39;ın (s.a.a) dininin tehlikeye d&uuml;şeceğini g&ouml;r&uuml;nce uzaklaştım ve bir k&ouml;şede oturdum.&quot;</strong></p>\n\n<p>\n	İhlaslı siyasi birinin, b&uuml;y&uuml;k bir insanın, nefsani heveslerini kullanmak istemeyen bir kimsenin kendini kontrol etmesi bundan, daha a&ccedil;ık, daha iyi nasıl olabilir?! Bu şahsiyeti İslam d&uuml;nyasına hakim olduğu ortamda g&ouml;z &ouml;n&uuml;nde bulundurun. İslam d&uuml;nyasına hakim oldu. İnsanlar gelip isteyerek veya istemeyerek onu se&ccedil;tiler. B&uuml;t&uuml;n rakipleri, b&uuml;t&uuml;n dostları, d&uuml;şmanları ve kısacası herkes ya biat etti veya muhalif olmadıklarını ilan etti. -D&ouml;rt veya altı kişi kadar az bir sayı biat etmedi, ama biz muhalefet etmeyiz dediler ve bir kenara &ccedil;ekildiler; geri kalan herkes biat etti-. O b&uuml;t&uuml;n İslam d&uuml;nyasının y&ouml;neticisi oldu. O g&uuml;n&uuml;n İslam d&uuml;nyasının ne olduğunu biliyor musunuz? Yani Hindistan sınırlarından Akdeniz&#39;e kadar; İslam d&uuml;nyası budur. Irak, Mısır, Suriye, Filistin, İran hepsi İslam d&uuml;nyasını oluşturmaktaydılar. -O d&ouml;nemde bayındırlaşmış olan d&uuml;nyanın yaklaşık olarak yarısına tam bir g&uuml;&ccedil;le hakimdi.-</p>\n\n<p>\n	O zaman Emir-el M&uuml;&#39;minin Ali&#39;nin hayatı, Emir-el M&uuml;&#39;minin Ali&#39;nin duymuş olduğunuz o takvasıyla ilgili olarak nakledilen şeyler daha &ccedil;ok bu d&ouml;neme aittir. Yani tatlı d&uuml;nya, hayatın tadı, rahatlık, refah gibi bunlardan bir tanesi bile b&uuml;y&uuml;k şahsiyetleri kendine cezbederek onları yoldan &ccedil;ıkarabilecek şeylerdi; b&uuml;t&uuml;n bunlar bir an bile Emir-el M&uuml;&#39;minin Ali&#39;yi ş&uuml;phe ve ıstıraba d&uuml;ş&uuml;remedi ve ona asla engel olamadı. Bu b&uuml;y&uuml;k şahsiyet, insanı saptıran b&uuml;t&uuml;n etkenlerden daha kuvvetli ve g&uuml;&ccedil;l&uuml; olduğunu ortaya koydu. Azamet bunlar demektir; nesilleri, tarihleri, insanları ve toplumları&nbsp; Hz. Ali (a.s)&#39;ın karşısında diz &ccedil;&ouml;kt&uuml;ren bunlardır. İnsaflı bir kimse b&ouml;yle biri karşısında baş kaldıramaz ve esasen kalpler onun karşısında huşu ederler.</p>\n\n<p>\n	Emir-el M&uuml;&#39;minin Ali (a.s)&#39;daki y&uuml;ce erdemlerden birine bir &ouml;l&ccedil;&uuml;de sahip olan kimse i&ccedil;indeki ve dışındaki istek ve eğilimlerine galip gelebilir. G&ouml;rd&uuml;ğ&uuml;n&uuml;z bu y&uuml;ce İmam -İmam Humeyni- karşısında g&uuml;n&uuml;m&uuml;z d&uuml;nyasının en y&uuml;ce şahsiyetleri kendilerini k&uuml;&ccedil;&uuml;k hissediyorlardı. Onun temsilcileri de d&uuml;nyanın neresine gitselerdi beraberlerinde İmam&#39;ın ismi ve yadı olduğu i&ccedil;in d&uuml;nyanın b&uuml;y&uuml;klerini, b&uuml;y&uuml;k g&uuml;&ccedil;lerini karşılarında huşu etmeye zorluyorlardı. Bu y&uuml;ce imam -İmam Humeyni- Emir-el M&uuml;&#39;minin Ali&#39;nin, o g&uuml;zellik ve ihlas madeninin az bir b&ouml;l&uuml;m&uuml;n&uuml; kendisinde oluşturabilmişti. Elbette s&ouml;ylediğimiz bu b&ouml;l&uuml;m y&uuml;ce ve &ouml;nemli olmasına rağmen Emir-el M&uuml;&#39;minin Ali&#39;nin (a.s) şahsiyetinin sonsuz okyanusu karşısında sadece bir damladır.</p>\n\n<p>\n	Azizlerim! Emir-el M&uuml;&#39;minin Ali b&ouml;yle tanınamaz. İnsan bu gibi mukayeselerle ancak onun ne olduğunu biraz anlayabilir. İmam Zeyn-el Abidin (a.s) &quot;Ey Resulullah&#39;ın torunu, bu kadar kendinizi zorlayıp, zahmete d&uuml;ş&uuml;rmenizin, bu derecede ibadet etmenizin sebebi nedir? Biraz kendinize acıyın&quot; diyen ashabından birisinin bu s&ouml;zleri karşısında ağlayarak &quot;Beni Emir-el M&uuml;&#39;minin Ali aleyhisselamla mukayese et ve g&ouml;r ki ben neredeyim o nerede -onun ibadeti karşısında benim ibadetim &ccedil;ok na&ccedil;izdir-&quot; Dikkat edin bunu s&ouml;yleyen İmam Zeyn-el Abidin&#39;dir.</p>\n\n<p>\n	İmam Zeyn-el Abidin (a.s) şahsiyeti idrak edilmesi &ccedil;ok g&uuml;&ccedil; olan şahsiyetlerdendir. Sadece pratikte değil zihinlerde dahi bulunmayan şahsiyetlerdendir. Sadece uzaktan ışığını g&ouml;rebileceğimiz o parlak g&uuml;neşlerden biridir. Ancak o da Emir-el M&uuml;&#39;minin Ali&#39;ye baktığında k&uuml;&ccedil;&uuml;k bir &ccedil;ocuğun b&uuml;y&uuml;k bir kahramana baktığı gibi saygı ve &ouml;vg&uuml;yle bakıyordu. Emir-el M&uuml;&#39;minin Ali b&ouml;yle bir şahsiyettir ve bu azamate sahiptir.</p>\n\n<p>\n	Azizlerim! beni ve sizi &ccedil;ok ilgilendiren nokta meselenin şu b&ouml;l&uuml;m&uuml;d&uuml;r; &ccedil;&uuml;nk&uuml; bu y&uuml;ce şahsı izlemek sadece dille olmaz.</p>\n\n<p>\n	Savaş meydanında devamlı &quot;falanca bizim &ouml;nderimizdir&quot; deyip devamlı onu &ouml;v&uuml;p durun. Ama o herkesi sıraya dizdiğinde&nbsp; siz girmezseniz. Talimata davet ettiğinde gitmezseniz. Saldırı emri verdiğinde sırt &ccedil;evirirseniz. Bu durumda onu &ouml;nder kabul etmenizin bir anlamı olur mu?! Kesinlikle olmaz. İnsan d&uuml;şmanına ve yabancı bir kimseye karşı b&ouml;yle davranır. Emir-el M&uuml;&#39;minin Ali (a.s) bizim efendimizdir. İmamımız, &ouml;nderimiz ve rehberimizdir. Biz Ali şiasıyız ve bununla &ouml;v&uuml;nmekteyiz. Eğer bir kimse Emir-el M&uuml;&#39;minin Ali&#39;nin ismini az bir &ouml;vg&uuml;yle dile getirirse ona karşı i&ccedil;imiz d&uuml;şmanlıkla dolup taşar; &ouml;yleyse bunun hayatımızda bir etkisi olmalıdır.</p>\n\n<p>\n	Emir-el M&uuml;&#39;minin Ali (a.s) gibi olalım demiyorum. İmam Zeyn-el Abidin (a.s)&#39;da Emir-el M&uuml;&#39;minin Ali gibi olamayacağını buyurmuştur. Emir-el M&uuml;&#39;minin Ali de &quot;Ancak siz buna g&uuml;&ccedil; yetiremezsiniz&quot; buyurmuştur. Kime mi buyurmuştur Osman b. Huneyf&#39;e buyurmuştur; hem de o azametiyle. Osman b. Huneyf&#39;e buyurmuştur ki siz benim gibi davranamazsınız. Bu a&ccedil;ıktır. Ama hi&ccedil; olmazsa o yolda, o doğrultuda ve onun cephesinde yer alın. Bu bellidir. Emir-el M&uuml;&#39;minin Ali&#39;nin (a.s) cephesinde yer almak istiyorsanız h&uuml;kumeti d&ouml;neminde onun en belirgin iki &ouml;zelliğidir -ki ben ve sizin bu g&uuml;n&uuml;m&uuml;z&uuml; ilgilendirmektedir- Biri sosyal adalet, diğeri ise d&uuml;nyaya karşı zahitlik (ilgisizlik).</p>\n\n<p>\n	Azizlerim! Biz bu iki şeyi toplumumuzda bir bayrak gibi y&uuml;kseltmeliyiz. Sosyal adalet, h&uuml;k&uuml;met ve d&uuml;zenin halkın bir birine ayrı bir g&ouml;zle bakışıdır. Kanun karşısında davranışların eşit oluşudur. Elbette insan birileriyle arkadaş ve akrabadır; dolayısıyla herkesle şahsi hayatındaki, ilişkisi aynı değildir. Bir yerde bir sorumluluğu olan kimseler; bir idarenin veya bir masanın sorumluluğu, ister k&uuml;&ccedil;&uuml;k bir b&ouml;lgenin sorumluluğu olsun isterse b&uuml;y&uuml;k bir sorumluluk olsun hepsi birdir. Velhasıl insan biriyle tanıştır, diğeriyle ise tanış değildir; s&ouml;z&uuml;m onda değil. Maksadımız kanuni davranışlardır. İmtiyazlar s&ouml;z konusu olunca, bu sorumlunun hareketi, bakışı ve işareti etkili olmaktadır; bu durumda her kese eşit olmalıdır. Herkes İslam d&uuml;zeninin hayırlarından eşit olarak yararlandığını hissetmelidir. Elbette bazıları tembeldir ve iş peşine gitmemektedirler, bazıları kusur etmektedirler, bazıları kendilerine zulmetmektedirler; onların konumu farklıdır. Fakat sosyal adalet kanun, kural ve davranışların toplumun b&uuml;t&uuml;n elemanlarına karşı eşit oması demektir; herhangi bir sebebi olmaksızın hi&ccedil; kimsenin &ouml;zel bir imtiyaza sahip olmaması demektir. Sosyal adaletin anlamı budur. Emir-el M&uuml;&#39;minin Ali aleyhisselam bu işi yaptı.</p>\n\n<p>\n	İnsanların Ali aleyhisselama d&uuml;şman oluşlarının asıl sebebi de budur. Ali aleyhisselamın metheden ve d&uuml;şmanları aleyhine şiir okuyan ve ona karşı o kadar muhabbet besleyen Şair Necaşi&#39;ye M&uuml;barek Ramazan ayında Allah&#39;ın emrini &ccedil;iğneyince Ali (a.s) ona had uyguladı -kırba&ccedil;ladı- ve dedi ki Allah&#39;ın farzını &ccedil;iğnedin. Ramazan ayında g&uuml;nd&uuml;z a&ccedil;ıkta şarap i&ccedil;mişti. Hem şarap i&ccedil;miş hem de Ramazan ayının h&uuml;rmetini &ccedil;iğneyerek orucunu yemişti- Bazıları o hazretin yanına gelerek &quot;efendim&quot; dediler, &quot;bu adam sizin hakkınızda şu kadar şiir okumuştur, size karşı bu kadar muhabbet beslemiştir, d&uuml;şmanlarınız o kadar kapısına gelmesine rağmen bu adam d&uuml;şmanlarınızın kapısına gitmemiştir, buna farklı bakınız.&quot; Ama imam, &quot;Allah&#39;ın haddini uygulamak zorundayım&quot; dedi ve Allah&#39;ın haddini uyguladı. O da kalkarak Muaviye&#39;nin yanına gitti. Yani Emir-el M&uuml;&#39;minin Ali (a.s) Allah&#39;ın h&uuml;km&uuml; ve ilahi hadde karşı b&ouml;yle davranıyordu. Ama bir yerde de biri g&uuml;nah işledikten -hırsızlık yaptıktan- sonra onun yanına geldi. o hazret &quot;Ne kadar Kur&#39;an biliyorsun?&quot; buyurdu. Adam Kur&#39;an&#39;ın bir suresini okudu. Bunun &uuml;zerine İmam, kesmem gereken elini Bakara suresine bağışladım, git buyurdu.</p>\n\n<p>\n	Bu yersiz bir imtiyaz değildir; bu imtiyaz Bakara suresi ve Kur&#39;an&nbsp;&nbsp;&nbsp;&nbsp; i&ccedil;indir. Emir-el M&uuml;&#39;minin Ali aleyhisselam değer ve &ouml;l&ccedil;&uuml;ler karşısında hi&ccedil; kimseye bir &ouml;zellik tanımıyordu. Orada o adam fısk ve f&uuml;cur işleyince, işlemiş olduğu bu su&ccedil; karşısında ona had uyguluyor ve onun kendisine bir hayrı dokunacağını g&ouml;z &ouml;n&uuml;nde bulundurmuyor. Ama burada Kur&#39;an hatırına hırsızlık haddini uygulamaktan vazge&ccedil;iyor.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Emir-el M&uuml;&#39;minin budur. Yani y&uuml;zde y&uuml;z ilahi &ouml;l&ccedil;&uuml; ve değerlere dayanarak hareket ediyor -başka bir sebepten dolayı değil- Bu Emir-el M&uuml;&#39;minin Ali&#39;nin adaletidir. <strong>&quot;Aşırı adaleti y&uuml;z&uuml;nden ibadet mihrabında &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r&quot;</strong> s&ouml;z&uuml;n&uuml; kimin s&ouml;ylediğini bilmiyorum. Ama ger&ccedil;ekten doğru bir s&ouml;zd&uuml;r. Emir-el M&uuml;&#39;minin Ali&#39;nin adaleti n&uuml;fuzlu olan kimselerin ona tahammul edememesine sebep oldu.</p>\n\n<p>\n	Bazıları efendim; Emir-el M&uuml;&#39;minin Ali&#39;ye m&uuml;barek h&uuml;k&uuml;metini s&uuml;rd&uuml;rmesine m&uuml;sade etmeyen adaleti bug&uuml;n siz nasıl uygulamak istiyorsunuz?&nbsp; diyorlar. Ben diyorum ki, biz g&uuml;c&uuml;m&uuml;z yettiği kadarını uygulamak zorundayız. Bizim, Emir-el M&uuml;&#39;minin Ali gibi adaleti uygulayacağız diye bir iddiamız yok. Biz diyoruz ki, g&uuml;n&uuml;m&uuml;z m&uuml;&#39;mininin g&uuml;c&uuml;n&uuml;n yettiği kadar adaleti uygulamak zorundayız. Uygulanabilecek, uygulanması gereken bu miktar adalet bir k&uuml;lt&uuml;r haline gelir ve insanlar adaletin anlamını bilirse o zaman tahamm&uuml;l edilebilir.</p>\n\n<p>\n	İnsan kitleleri, Emir-el M&uuml;&#39;minin Ali&#39;nin adaletinden hoşlanıyorlardı. N&uuml;fuz sahibi kimseler rahatsız oluyorlardı; Emir-el M&uuml;&#39;minin Ali&#39;yi yenilgiye uğratmalarının ve Sıffin savaşında o durumu meydana getirip daha sonra da şehit etmeye muvaffak olmalarının ve Emir-el M&uuml;&#39;minin Ali&#39;nin &ccedil;ektiği o kadar ıstırabın sebebi halkın tahlil g&uuml;c&uuml;n&uuml;n zayıf olmasıdır. N&uuml;fuz sahipleri insanların d&uuml;ş&uuml;ncesinde etki bırakıyorlardı. Halkın tahlil ve anlayış g&uuml;c&uuml;n&uuml; ıslah etmek gerekir. Adaleti uygulamak i&ccedil;in toplumda siyasi meseleleri anlama g&uuml;c&uuml; g&uuml;&ccedil;lendirilmelidir.</p>\n\n<p>\n	İkinci mesele Emir-el M&uuml;&#39;minin Ali&#39;nin z&uuml;hd ve takvasıdır. Nehc-ul Belağa&#39;daki en belirgin nokta takvadır. Emir-el M&uuml;&#39;minin Ali o g&uuml;n takvayı İslam toplumunun asıl hastalığının dermanı olduğunu buyurmuştur ve ben buna dayanarak bug&uuml;n takva ayetlerini okumamızın gerektiğini defalarca s&ouml;ylemişimdir. Emir-el M&uuml;&#39;minin Ali &quot;d&uuml;nyanın lezzet ve tatlılıklarına y&ouml;nelmeyin&quot; dediği zaman bir &ccedil;oklarının eline bu lezzet ve tatlılıklar ulaşmıyordu -belki halkın &ccedil;oğu b&ouml;yleydi.- Emir-el M&uuml;&#39;minin Ali İslam d&uuml;nyasının fetihleri, İslam imparatorluğunun ve uluslararası g&uuml;c&uuml;n&uuml;n genişlediği yılların kendilerini zengin ettiği ve imtiyazlardan yararlanmalarını sağladığı kimselere diyordu; İmam onları uyarıyordu. Biz bug&uuml;n iki kelime takvadan bahsettiğimizde, -biraz dikkatli olun dediğimizde- bazıları diyorlar ki, efendim halkın &ccedil;oğu sizin s&ouml;ylediğiniz bu şeylere sahip değildir. Bizde s&ouml;z&uuml;m&uuml;z&uuml;n onlara olmadığını, zenginlere olduğunu diyoruz. D&uuml;nya lezzetleri kendilerine kollarını a&ccedil;an kimselere s&ouml;yl&uuml;yoruz. S&ouml;z&uuml;m&uuml;z haram yoldan kendilerini hayatın g&uuml;zellik ve tatlılıklarına ulaştırabilecek durumda olan kimseleredir. Elbette ikinci derecede de helal yoldan o lezzetlere ulaşabilecek g&uuml;&ccedil;te olan kimselere diyoruz.</p>\n\n<p>\n	Elbette en y&uuml;ce ve gerekli takva haramdan ka&ccedil;ınmaktır, sakınmak ve kendini temiz tutmaktır. Ama helal lezzetlerden &ccedil;ekinmek de y&uuml;ce bir derecedir. Elbette &ccedil;ok az kimseler bu hitabın muhatabı olabilir. Bug&uuml;n de aynı şeyler ge&ccedil;erlidir -ancak her zaman ve d&ouml;neme mahsus olan tarihi farklılıklar vardır- Durumları iyi olanlar, g&uuml;zelliklerden, lezzetlerden, nimetlerden ve g&uuml;nden g&uuml;ne genişleyen imkanlardan yararlananlar Emir-el M&uuml;&#39;minin Ali&#39;nin takva ve z&uuml;hd hakkındaki o hitaplarını hatırlamalıdırlar. Elbette bu hitap bir toplumda sorumluluğu ve mevkisi olan kimseler hakkında daha şiddetli ve daha ağırdır. Devlet dairelerinde bir sorumluluğu olmayan kimseler hakkında da bu hitap s&ouml;zkonusudur, ama onlar daha fazla muhataptırlar. Bu kadar tehlike ve d&uuml;şmanla karşıkarşıya olan İslam toplumumuz bunları dikkatli bir şekilde g&ouml;z &ouml;n&uuml;nde bulundurur ve bunu bir k&uuml;lt&uuml;r haline getirir, herkes onu bilir, s&ouml;yler ve herkes onu okursa o zaman b&ouml;yle bir adalet ve takvayı uygulamak kesinikle İslam d&uuml;zenini tehlikeye d&uuml;ş&uuml;rmez; aksine İslam nizamını g&uuml;&ccedil;lendirir ve etkilenmez hale getirir.</p>\n\n<p>\n	D&uuml;nya lezzet ve şehvetleri kendilerini aldatmayan ve akıllarını başlarından almayan kimseler d&uuml;şmanların ve d&uuml;şmanlıkların karşısında durabilir ve tehlikeyle karşılaşıldığında toplum ve nizamlarını kurtarabilirler. İslam d&uuml;zeni ve cumhuriyetiyle bu kadar d&uuml;şmanlık edilmektedir. Bu ağır sorumluluk herkesin omuzlarına y&uuml;kl&uuml;d&uuml;r; &ouml;zellikle gen&ccedil;lerin ve bir sorumluluk &uuml;stlenen kimselerin &uuml;zerine y&uuml;kl&uuml;d&uuml;r. &Ouml;zellikle saygıdeğer alimlerin ve b&uuml;t&uuml;n halk kitlelerinin ve insanların kendilerini &ouml;rnek aldığı kimselerin &uuml;zerine y&uuml;kl&uuml;d&uuml;r. Emir-el M&uuml;&#39;minin Ali aleyhisselam b&uuml;t&uuml;n tarihi aydınlatmak i&ccedil;in bu iki meşaleyi yakmıştır -ve elhamdulillah aydınlatmaktadır da-. Bundan y&uuml;z &ccedil;eviren kimselerin kendileri zarar edeceklerdir. Ama Ali&#39;nin ismi, Ali&#39;nin hatırası ve Ali&#39;nin dersi tarihte unutulmayacaktır. Bunlar her zaman kalacaklardır.</p>\n\n<p>\n	Allah Teala&#39;nın bizleri Emir-el M&uuml;&#39;minin Ali aleyhisselamın y&uuml;ce ve mukaddes ismine layık eder ve onun izleyicisi kılar. Allah&#39;tan o hazretin pak ruhunu ve mukaddes kalbini bizlerden razı etmesini; Hz. Mehdi&#39;nin -ruhlarımız ona feda olsun- g&ouml;nl&uuml;n&uuml; bizlerden razı ve hoşnut etmesini, bizi s&ouml;ylediğimiz ve d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z şeylere amel eden kılmasını, Hazret-i İmam Humeyni&#39;nin y&uuml;ce ruhunu kendi evliyasıyla birlikte mehşur etmesini, d&uuml;şmanların hile ve oyunlarını kendilerine &ccedil;evirmesini niyaz ederim.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"right\">\n	Vesselam-u aleykum ve rahmetullah-i ve berekatuhu.</p>','İmam Ali (A.S)\'ın Doğum Günü Münasebetiyle Ayetullah Hamenei\'nin Konuşması','','publish','closed','open','','imam-ali-a-sin-dogum-gunu-munasebetiyle-ayetullah-hameneinin-konusmasi','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2783',0,'post','',0),(2784,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<h1>\n	&nbsp;</h1>\n\n<p>\n	Allah&#39;ım, Muhammed ve &Acirc;l-i Muhammd&#39;e rahmet eyle ve seni &ccedil;ağırdığımda duamı icabete eriştir, seni seslediğimde &ccedil;ağrımı işit, sana yalvarıp yakardığımda bana bak. Ben sana doğru y&ouml;nelmiş, sana boyun eğip yalvararak ve katındaki sevabı dileyerek huzurunda durmuşum. Nefsimde olanı biliyorsun, ihtiyacımdan haberdarsın, i&ccedil;imdekine vakıfsın. D&ouml;neceğim yer ve mek&acirc;n, s&ouml;ylemek istediğim s&ouml;z, dile getirmek istediğim ihtiya&ccedil; ve akıbetim i&ccedil;in umduğum şeyler sana gizli değildir.</p>\n\n<p>\n	Ey Efendim! Senin takdir ve h&uuml;km&uuml;n, &ouml;mr&uuml;m&uuml;n sonuna dek benden vuku bulacak her şeyde, zahir ve batınımda c&acirc;ridir. Kemal ve eksikliğim, yarar ve zararım başkasının elinde değil, senin elindedir.</p>\n\n<p>\n	Ey Rabbim! Eğer beni rızkından mahrum bırakırsan artık kim bana rızık verebilir! Eğer bana, yardım etmiyerek yalnız bırakırsan, kim bana yardım edebilir!</p>\n\n<p>\n	Ey Rabbim! Gazabından ve azabının inmesinden sana sığınırım.</p>\n\n<p>\n	Ey Rabbim! Eğer ben rahmetine layık değilsem, sen geniş fazlın ve rahmetinle bana bağışta bulunmaya layıksın.</p>\n\n<p>\n	Ey Rabbim! G&uuml;ya şimdi (kıyamet kopup da) huzurunda durmuşum, sana olan g&uuml;zel tevekk&uuml;l&uuml;m başıma g&ouml;lge d&uuml;ş&uuml;rm&uuml;ş, kerem ve ihsanına layık olan şeyi yapmışsın ve affınla benim g&uuml;nahlarımı &ouml;rtm&uuml;şs&uuml;n.</p>\n\n<p>\n	Ey Rabbim! Eğer beni affetsen, zaten affetmeye senden daha layık kim vardır? Eğer ecelim yaklaşmış ve amelim beni sana yaklaştırmamışsa, g&uuml;nahlarımı itiraf etmeyi affına bir vesile kılıyorum.</p>\n\n<p>\n	Ey Rabbim! Nefsime bakmakla (y&ouml;nelmekle) kendime zulmettim, eğer beni affetmezsen yazıklar olsun bana!</p>\n\n<p>\n	Ey Rabbim! Hayatım boyunca, l&uuml;tuf ve ihsanın benden kesilmemiştir; &ouml;yleyse &ouml;l&uuml;m&uuml;mde de l&uuml;tuf ve ihsanını benden kesme.</p>\n\n<p>\n	Ey Rabbim! Nasıl &ouml;l&uuml;m&uuml;mden sonra, senin bana olan h&uuml;sn-&uuml; nazarından &uuml;midimi keseyim, oysa sen hayatımda iyilikten başka bir şey yapmadın bana.</p>\n\n<p>\n	Ey Rabbim! Sana yakışır şekilde işlerimi yoluna koy ve cehalet bataklığına batmış bir g&uuml;nahk&acirc;ra kendi l&uuml;tuf ve fazlın ile rahmeyle.</p>\n\n<p>\n	Ey Rabbim! D&uuml;nyada bir&ccedil;ok g&uuml;nahlarımı (halktan) sakladın, ahirette onları saklamana daha muhtacım ben. Ey Rabbim! G&uuml;nahlarımı salih kullarına a&ccedil;mayarak lutfettin bana; &ouml;yleyse kıyamet g&uuml;n&uuml; b&uuml;t&uuml;n yaratıkların karşısında r&uuml;svay etme beni.</p>\n\n<p>\n	Ey Rabbim! Bağışın arzumu &ccedil;oğalttı; affın ise amelimden daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Ey Rabbim! Kullarının arasında h&uuml;kmettiğin g&uuml;n, kendi likanla (huzuruna &ccedil;ıkmakla) beni mesrur eyle.</p>\n\n<p>\n	Ey Rabbim! Senden &ouml;z&uuml;r dilemem, mazeretinin kabul olmasından m&uuml;stağni olmayan (&ccedil;aresiz) kimsenin &ouml;z&uuml;r dilemesidir. &Ouml;yleyse mazeretimi kabul buyur, ey g&uuml;nahk&acirc;rların, kendisinden &ouml;z&uuml;r dilediği en keremli zat.</p>\n\n<p>\n	Ey Rabbim! Hacetimi reddetme, dileğimi boşa &ccedil;ıkarma, l&uuml;tuf ve kereminden &uuml;midimi kesme.</p>\n\n<p>\n	Ey Rabbim! Eğer aşağılığımı isteseydin beni hidayet etmezdin; eğer r&uuml;svay olmamı irade etseydin beni kurtarmazdın.</p>\n\n<p>\n	Ey Rabbim! Uğruna &ouml;mr&uuml;m&uuml; t&uuml;kettiğim ihtiyacımı karşılamada beni reddedeceğini hi&ccedil; sanmıyorum.</p>\n\n<p>\n	Ey Rabbim! Daima artan ve t&uuml;kenmek bilmeyen sevdiğin ve razı olduğun ebedi, daimi ve sonsuz hamd-u sena sana mahsustur.</p>\n\n<p>\n	Ey Rabbim! Eğer beni su&ccedil;umla yakalayıversen ben de senin affına sarılırım; eğer beni g&uuml;nahımla yakalayıversen, ben de senin mağfiretine sığınırım; eğer beni cehennem ateşine sokacak olsan, bende cehennem ehline, seni sevdiğimi ilan ederim.</p>\n\n<p>\n	Ey Rabbim! Eğer amelim, sana itaatin yanında k&uuml;&ccedil;&uuml;kse, sana olan &uuml;midin yanında arzum b&uuml;y&uuml;kt&uuml;r.</p>\n\n<p>\n	Ey Rabbim! Nasıl derg&acirc;hından mahrum ve &uuml;mitsiz geri d&ouml;neyim, oysaki keremine olan h&uuml;sn-&uuml; zannım, beni bağışlanmış ve kurtulmuş olarak geri d&ouml;nd&uuml;rmendir.</p>\n\n<p>\n	Ey Rabbim! &Ouml;mr&uuml;m&uuml; senden gaflet etme pisliğinde t&uuml;kettim, gen&ccedil;liğimi senden uzak kalma sarhoşluğuyla ge&ccedil;irdim. Ve verdiğin nimetle mağrur olduğum ve gazabına doğru gittiğim g&uuml;nlerde gaflet uykusundan uyanamadım.</p>\n\n<p>\n	Ey Rabbim! Ben senin kulunum ve kulunun oğluyum, huzurunda durmuş ve kereminle (l&uuml;tfunla) sana tevess&uuml;l etmiş bulunuyorum.</p>\n\n<p>\n	Ey Rabbim! Kulun olarak huzurunda, h&acirc;y&acirc;mın azlığından yaptığım k&ouml;t&uuml; amellerimden sıyrılarak sana y&ouml;neliyor ve senden af talep ediyorum; &ccedil;&uuml;nk&uuml; af, senin kerem ve l&uuml;tfunun &ouml;zelliğidir.</p>\n\n<p>\n	Ey Rabbim! Beni muhabbetin i&ccedil;in uyarmadan &ouml;nce sana isyan etmekten beni alıkoyacak bir g&uuml;c&uuml;m yoktu. (Muhabbet ışığını kalbimde yandıktan sonra ise) nasıl olmamı istediysen &ouml;yle oldum; beni kerem ve l&uuml;tfuna dahil ettiğinden ve kalbimi senden gaflet etme kirlerinden temizlediğinden dolayı sana ş&uuml;krediyorum.</p>\n\n<p>\n	Ey Rabbim! Ey aldanandan uzak olmayan yakın! Ey m&uuml;k&acirc;fatını &uuml;mit eden esirgemeyen c&ouml;mert! Kendisini &ccedil;ağırdığında sana icabet eden ve yardımınla amele sevkettiğinde sana itaat eden kimseye baktığın gibi bana bak. Ey Rabbim! İştiyakla sana yaklaşan bir kalp, doğruluğu sana y&uuml;kselen bir dil ve değeri, sana yaklaşmaya vesile olan bir bakış bana bağışla.</p>\n\n<p>\n	Ey Rabbim! Seninle tanınan, ş&ouml;hretsiz; sana sığınan, zelil; ve kendisine tevecc&uuml;h ettiğin kimse de başkalarına k&ouml;le olmaz.</p>\n\n<p>\n	Ey Rabbim! Senin yoluna koyulan aydınlanır ve sana sığınan korunur; ey mevlam, ben sana sığındım; rahmetine olan h&uuml;sn-&uuml; zannımı boşa &ccedil;ıkarma, ra&#39;fet (ve l&uuml;tfundan) beni mahrum etme.</p>\n\n<p>\n	Ey Rabbim! Beni, kendi dostlarının arasında; rahmetinin artmasını &uuml;mid eden kimsenin ik&acirc;met ettiği yerde yerleştir.</p>\n\n<p>\n	Ey Rabbim! Seni s&uuml;rekli anma istek ve aşkını bana ilham eyle (kalbime yerleştir;) ve bana isimlerine ve kudsinin mahalline ulaşma gayret ve neşesi ver.</p>\n\n<p>\n	Ey Rabbim! Kendi y&uuml;ce zatın h&uuml;rmetine beni de sana itaat edenlerin mahalline ve razı olduklarının g&uuml;zel menziline kavuştur. &Ccedil;&uuml;nk&uuml; ben, nefsimi savunmaya kadir değilim, ona bir yarar vermeye de g&uuml;c&uuml;m yetmez.</p>\n\n<p>\n	Ey Rabbim! Ben senin g&uuml;nahk&acirc;r ve zayıf bir kulunum ve sana y&ouml;nelen k&ouml;lenim. &Ouml;yleyse beni, kendilerinden y&uuml;z &ccedil;evirdiğin ve gafletleri kendilerini, affından alıkoymuş kimselerden kılma.</p>\n\n<p>\n	Ey Rabbim! Her şeyden kopup sana y&ouml;nelmeyi bana bağışla. Kalp g&ouml;zlerimizi, sana bakmak nuruyla aydınlat; &ouml;yle aydınlat ki kalp g&ouml;zlerimiz nur hicaplarını (perdelerini) yırtsın ve azamet madenine ulaşsın, ruhlarımız da kuds&uuml;n&uuml;n izzetine bağlansın.</p>\n\n<p>\n	Ey Rabbim! Beni, &ccedil;ağırdığında sana icabet eden, baktığında (tevecc&uuml;h ettiğinde) celal ve azametin i&ccedil;in kendinden ge&ccedil;en ve gizlide kendisiyle m&uuml;nacat ettiğin, a&ccedil;ıkta senin i&ccedil;in amel eden kimselerden kıl.</p>\n\n<p>\n	Ey Rabbim! Ye&#39;s ve &uuml;mitsizliği h&uuml;sn-&uuml; zannıma galip kılmadım ve &uuml;midimi kereminin g&uuml;zelliğinden kesmedim.</p>\n\n<p>\n	Ey Rabbim! Eğer hatalarım beni, senin yanında d&uuml;ş&uuml;r&uuml;p zelil etmişse o halde beni, sana olan h&uuml;sn-&uuml; tevekk&uuml;l&uuml;mle affet. (Sana bel bağladığım i&ccedil;in beni bağışla.)</p>\n\n<p>\n	Ey Rabbim! Eğer g&uuml;nahlarım beni, l&uuml;tfunun keremlerinden uzklaştırmışsa, ş&uuml;phesiz şefkatinin keremine olan yakinim beni (sana y&ouml;lemek i&ccedil;in) uyarmıştır.</p>\n\n<p>\n	Ey Rabbim! Eğer gaflet, sana kavuşmaya hazırlanmaktan beni gaflete d&uuml;ş&uuml;rm&uuml;şse, değerli nimetlerini tanımak beni uyandırmıştır.</p>\n\n<p>\n	Ey Rabbim! Eğer b&uuml;y&uuml;k azabın beni ateşe &ccedil;ekiyorsa, b&uuml;y&uuml;k m&uuml;k&acirc;fatın da beni cennete doğru &ccedil;ekiyor.</p>\n\n<p>\n	Ey Rabbim! &Ouml;yleyse (isteyeceğim her şeyi) senden istiyorum ve sana yalvarıp niyaz ediyorum; senden Muhammed ve &Acirc;l-i Muhammed&#39;e rahmet etmeni ve beni, daima seni anan, ahdini, bozmayan, ş&uuml;kr&uuml;nden gafil olmayan ve emrini hafife almayan kimselerden kılmanı istiyorum.</p>\n\n<p>\n	Ey Rabbim! Beni, seni tanımam, senden gayrisinden y&uuml;z &ccedil;evirmem, yalnız senden korkmam ve emirlerini g&ouml;zetmem i&ccedil;in izzetinin g&uuml;zel nuruna kavuştur; ey celal ve ikram sahibi Allah. Ve Allah, Resul&uuml; Muhammed&#39;e ve onun tertemiz Ehl-i Beyt&#39;ine salat ve &ccedil;ok&ccedil;a selam eylesin.&nbsp;</p>','İmam Ali (A.S)\'ın Dilinden Münâcât-ı Şâbâniyye','','publish','closed','open','','imam-ali-a-sin-dilinden-munacat-i-sabaniyye','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2784',0,'post','',0),(2785,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<h5 align=\"right\">\n	Uveys eş-Şahabi</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu konunun &ouml;nemi ve s&ouml;z konusu edilip incelenmesinin gereği her insanın ister istemez fitnelerle karşılaşabileceği g&ouml;z &ouml;n&uuml;nde bulundurulduğu takdirde daha iyi anlaşılmaktadır. M&uuml;sl&uuml;manlardan biri Hz. Ali&rsquo;ye (a.s); &ldquo;Allah&rsquo;tan iste ki bizleri fitnelerden uzak kılsın?&rdquo; deyince İmam (a.s.) onu b&ouml;yle konuşmaktan sakındırdı ve şu ifadeyle ona kılavuzluk etti: &ldquo;Allah&rsquo;ım bizleri saptırıcı fitnelere du&ccedil;ar kılma!&rdquo;</p>\n\n<p>\n	Hz. Ali (a.s.) her insanın fitnelere du&ccedil;ar olabileceğini ortaya koymuştur. Bu konuda şahsi fitneler ile kapsamlı ve genel fitneler arasında da bir fark yoktur. Tek fark fitnelerin şiddet ve zayıflığı hususundadır.</p>\n\n<p>\n	Bu s&ouml;ylediklerimiz esasınca da fitneler karşısındaki tutumun &ouml;nemi a&ccedil;ığa &ccedil;ıkmaktadır. Fitnelerle karşılaşılınca ne yapmak gerekir. Fitnelere karşı silahlı ayaklanma mı yapılmalı, yoksa bir kenara &ccedil;ekilip, tarafsız mı kalmalıyız veya İmam Ali&rsquo;nin (a.s) tabiriyle <em>ne sırtına binilecek bir sırtı ve ne de sağılacak bir memesi olmayan deve yavrusu gibi </em>mi olmalıyız? Bunlar cevaplanması gereken sorulardır.</p>\n\n<p>\n	Nehc&uuml;&rsquo;l-Belağa&rsquo;nın Hz. Ali&rsquo;nin (a.s) Peygamberin vefatından sonra şahadetine kadar karşılaştığı fitnelere karşı takındığı tavrıyla ilgili olan b&ouml;l&uuml;mleri m&uuml;talaa edince, İmam&rsquo;ın en &ouml;nemli hedefinin İslam &uuml;mmetini ve devletini saptırıcı fitnelerden uzak tutmak ve İslam devletinin karşı karşıya olduğu fitneleri s&ouml;nd&uuml;rmek i&ccedil;in t&uuml;m imk&acirc;nlarını kullanmak olduğunu a&ccedil;ık bir şekilde g&ouml;rmekteyiz. Biz burada konuyu &ouml;zetle almak istediğimiz i&ccedil;in detaylı a&ccedil;ıklamalara girmiyoruz. Sadece &ccedil;ok &ouml;nemli hususları aktarmaya &ccedil;alışacağız. Bu konu İslam &uuml;mmetinin i&ccedil;inde bulunduğu bug&uuml;nk&uuml; hassas aşamada daha da bir &ouml;nem arz etmektedir.</p>\n\n<p>\n	Bu makalede ele alacağımız konular başlıca şunlardır:</p>\n\n<p>\n	1- Fitnelerin ortaya &ccedil;ıkış nedenleri</p>\n\n<p>\n	2- Fitnecileri tanıma</p>\n\n<p>\n	3- Bilin&ccedil;li M&uuml;sl&uuml;manların karşılaştığı fitneleri s&ouml;nd&uuml;rme metotları ve İmam (a.s.)&rsquo;ın fitneler karşısındaki tutumunu beyan etmek.</p>\n\n<p>\n	<strong>Fitnelerin &Ccedil;ıkış Nedenleri</strong></p>\n\n<p>\n	İmam Ali (a.s.) ş&ouml;yle buyurmaktadır:<em> &ldquo;Ş&uuml;phesiz fitnelerin meydana geliş nedeni nefsin heva-heveslerine uymak, sonradan uydurulmuş h&uuml;k&uuml;mler (bid&rsquo;atlar) &ccedil;ıkarmaktır. Allah&rsquo;ın kitabı (Kur&rsquo;an) bu heva-hevesler ile uydurulmuş h&uuml;k&uuml;mlere karşıdır. (Fitne ve fesadın nedeni şudur ki) Bazı insanlar dine aykırı h&uuml;k&uuml;m ve isteklerde başkalarına yardım etmektedir. (Hak-batıl karışınca fitne &ccedil;ıkarmaktadır.) Eğer batıl hak ile karışmasaydı, hak da batılda gizlenmeseydi d&uuml;şmanlar asla onu k&ouml;t&uuml;leyemezdi. Ama biraz bundan (haktan) biraz da ondan (batıldan) alınmış, sonra birbirine karıştırılmıştır. O zaman da şeytan dostlarına musallat olmuştur. Dolayısıyla sadece Allah&rsquo;ın l&uuml;tf&uuml;ne mazhar olanlar Şeytan&rsquo;ın (saptırmasından) kurtulmuştur.&rdquo;</em></p>\n\n<p>\n	İmam (a.s.) bu konuşmasında fitnenin &ccedil;ıkış sebeplerinden &uuml;&ccedil;&uuml;ne parmak basmaktadır. Bu &uuml;&ccedil; etken şunlardır:</p>\n\n<p>\n	1- Şahsi menfaat ve maslahatları tercih etmek. Fitnenin &ccedil;ıkış sebeplerinden biri insan Allah&rsquo;ın hoşnutluğunu elde etmek ve İslam&#39;a hizmet etmek yerine değersiz bir takım şeylere &ouml;nem vermekte ve onları her şeyden &ouml;ne ge&ccedil;irmektedir. Kendi cismi, fikri ve duygusal g&uuml;&ccedil;lerini İslam ve M&uuml;sl&uuml;manların genel menfaatleri yolunda sarf edeceklerine, t&uuml;m&uuml;n&uuml; şahsi menfaatleri ve &ouml;zel &ccedil;ıkarları yolunda kullanmaktadır. Hz. Ali&rsquo;nin (a.s.); <em>&ldquo;Nefsin heva-heveslerine uymak&rdquo;</em> c&uuml;mlesinin manası da budur.</p>\n\n<p>\n	2- İslam toplumunun ileri gelenlerinin İslam&rsquo;ın temel h&uuml;k&uuml;mlerinden sapması. Bu sapma da iki şekilde ger&ccedil;ekleşebilir: &ldquo;Ya ilahi h&uuml;k&uuml;mleri tahrif etme ya da bazılarını değiştirme yoluyla... B&ouml;ylesine insanlar Allah&rsquo;ın kitabının kavramlarını kendi şahsi g&ouml;r&uuml;şlerince değiştirmekteler. &ldquo;Sonradan uydurulmuş h&uuml;k&uuml;mler (bid&rsquo;atlar) &ccedil;ıkarmaktır&rdquo; c&uuml;mlesi de bu etkene işaret etmektedir. Bu ise bu kişilerin İslam&rsquo;ı ve İslami metinleri anlayamaması veya yanlış anlamasından kaynaklanmaktadır.</p>\n\n<p>\n	İmam&rsquo;ın şu s&ouml;z&uuml; de bu konuya işaret etmektedir: &ldquo;İkinci kişiyse, Resulullah&rsquo;tan bir s&ouml;z duymuş, fakat gereği gibi belleyememiştir. Vehim i&ccedil;indedir, ama kasten yalan s&ouml;ylemez. O s&ouml;zler &ouml;n&uuml;ndedir, rivayet eder. Onlarla amel eder, &quot;Ben bunu Resulullah&rsquo;tan duydum.&quot; der. M&uuml;sl&uuml;manlar onun vehim i&ccedil;inde olduğunu bilseler, o s&ouml;zleri zaten kabul etmezler. O da yanıldığını bilseydi, o s&ouml;z&uuml; rivayet etmezdi. &Uuml;&ccedil;&uuml;nc&uuml; kişi, Resulullah&rsquo;ın bir şeyi emrettiğini işitmiş, Peygamber ise daha sonra onu nehyetmiştir. Fakat o, bunu bilmez. Peygamber&#39;in bir şeyi nehyettiğini işitmiştir, ama peygamber sonra onu emretmiştir. Fakat o, bunu da bilmez. Mensuhunu &ouml;ğrenmiş, fakat nasihini belleyememiştir. Neshedildiğini bilseydi onu yapmazdı. M&uuml;sl&uuml;manlar da ondan duydukları şeyin neshedildiğini bilselerdi, onu terk ederlerdi. Diğer d&ouml;rd&uuml;nc&uuml;s&uuml; ise, Allah&rsquo;a ve Resul&uuml;ne karşı yalan isnad etmez. Allah&rsquo;tan korkarak, Resul&uuml;ne saygı duyarak yalandan nefret eder. Vehime, ş&uuml;pheye d&uuml;şmez. Aksine, duyduğunu olduğu gibi ezberler. Duyduğu s&ouml;z&uuml; bir şey katmadan, eksiltmeden rivayet eder. Nasihi bilir, onunla amel eder; mensuhu bilir ondan ka&ccedil;ınır. H&uuml;km&uuml;n genel ve &ouml;zelini, muhkem ve m&uuml;teşabihini tanır. Her şeyi yerli yerine koyar. Resulullah&rsquo;ın s&ouml;zleri iki y&ouml;nl&uuml; olmuştur. Genel ve &ouml;zel s&ouml;z. Allah&rsquo;ın Resul&uuml;n&uuml;n neyi kastettiğini anlamayan, o s&ouml;z&uuml; duyar; kastedilenden, s&ouml;ylenenden, bilinenden farklı apayrı bir mana verir.&rdquo;</p>\n\n<p>\n	3- İmam&rsquo;ın s&ouml;zlerinde işaret ettiği fitnelerin &ccedil;ıkışının &uuml;&ccedil;&uuml;nc&uuml; nedeni ise toplum i&ccedil;erisinde fitnenin &ccedil;ıkışına uygun ortamın oluşudur. Yani İslam &uuml;mmetinin İslami ilkelerin &ouml;z&uuml;nden uzak oluşu aralarına fitnenin sızmasına neden olmaktadır. Ama M&uuml;sl&uuml;manlar İslam hakkında sağlıklı bir anlayışa sahip olsalar, fitnelerin &ouml;n&uuml; b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de alınır ve aralarında kolayca fitne &ccedil;ıkmaz. &Ccedil;&uuml;nk&uuml; bilin&ccedil; ve şuur insanı bir&ccedil;ok i&ccedil;timai, siyasi ve iktisadi hastalıklardan korumaktadır. İnsan bu bilin&ccedil;le etrafındaki olayları ve kurulan komploları kolayca tanıyabilir, hakkı batıldan ayırabilir ve neticede de fitnelerden kurtulabilir. İmam&rsquo;ın; <em>&ldquo;Eğer hak ile batıl karışmasaydı&rdquo;</em> s&ouml;z&uuml; de bu &uuml;&ccedil;&uuml;nc&uuml; etkene işaret etmektedir.</p>\n\n<p>\n	<strong>Fitnecileri Tanıma</strong></p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) Nehc&uuml;&rsquo;l-Belaga&rsquo;daki s&ouml;zleri ışığında İslam devletinde fitne ve kargaşalık &ccedil;ıkaran kimseleri &uuml;&ccedil; gruba ayırmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	Birinci Grup: Layık olmayan kişilerin hilafet ve imamet makamına gelmesi... İmam (a.s.) bu grup hakkında &ccedil;ok detaylıca s&ouml;z etmiştir. Ama biz burada sadece Hz. Ali&rsquo;nin iki s&ouml;z&uuml;n&uuml; nakletmekle yetineceğiz: İmam (a.s.) bu iki s&ouml;z&uuml;nde İslam ve M&uuml;sl&uuml;manların ilk h&uuml;k&uuml;met d&ouml;neminde du&ccedil;ar oldukları liyakatsiz h&acirc;kimleri betimlemeye &ccedil;alışmıştır. Şıkşıkiye hutbesinin zımnında yer alan ilk s&ouml;z&uuml;nde İkinci Halifenin d&ouml;nemine işaretle ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hilafeti &ouml;yle sert ve kaba bir yere attı ki sertliği insanı derinden yaralar, olduk&ccedil;a kaba davranırdı. Hilafeti boyunca olduk&ccedil;a d&uuml;şt&uuml;, s&uuml;r&ccedil;t&uuml;. Habire s&uuml;r&ccedil;t&uuml;k&ccedil;e &ouml;z&uuml;r diledi, onunla arkadaş olan, huysuz bir deveye binmişe benzerdi. Yularını &ccedil;ekse burnu yırtılır, yaralanırdı, dizginlerini salsa nefsini yokluğa, helake atardı. Allah&rsquo;ın bekasına (varlığına) andolsun ki insanlar onun zamanında hidayet yolundan ayrıldı, huysuzlaştı, renkten renge b&uuml;r&uuml;nd&uuml; ve doğru yoldan saptı.&rdquo;</p>\n\n<p>\n	İmam (a.s.) ikinci s&ouml;z&uuml;nde ise &Uuml;&ccedil;&uuml;nc&uuml; Halifenin d&ouml;nemine işaretle ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah i&ccedil;in seni uyarıyorum: &uuml;mmetin &ouml;ld&uuml;r&uuml;lecek imamı olma. &Ccedil;&uuml;nk&uuml; daha &ouml;nce ş&ouml;yle denirdi: &ldquo;Bu &uuml;mmet i&ccedil;inde bir imam &ouml;ld&uuml;r&uuml;l&uuml;r, onun &ouml;ld&uuml;r&uuml;lmesiyle kıyamete kadar &ouml;ld&uuml;rmeler s&uuml;rer. B&ouml;ylece &uuml;mmetin işi birbirine karışır, i&ccedil;lerinde fitne baş g&ouml;sterir, hakkı batıldan ayırt edemez, fitneler dalga dalga yayılır, b&uuml;y&uuml;k bir kıyama girişirler.&quot;</p>\n\n<p>\n	İkinci Grup: Menfaat&ccedil;iler... Bu grup da i&ccedil;inden &ccedil;ıktıkları her toplumda işleri g&uuml;&ccedil;leri kendi d&uuml;nyalarını elde etmek, arzu ve isteklerine kavuşmaktır. Bu hususta hi&ccedil;bir &ccedil;abadan geri durmaz ve hi&ccedil;bir şeyden gaflet etmezler. H&acirc;kim g&uuml;&ccedil;lere yakınlaşmak i&ccedil;in her fırsattan istifade eder, h&uuml;k&uuml;met etmek i&ccedil;in her t&uuml;rl&uuml; imk&acirc;nlardan yararlanırlar. İslam ve &uuml;mmetin zararına da olsa bu yolda ellerinden geleni artlarına koymazlar. İmam (a.s) bu grubu ş&ouml;yle zikir etmektedir:</p>\n\n<p>\n	&ldquo;Onunla (&Uuml;&ccedil;&uuml;nc&uuml; Halife ile) beraber babasının oğulları da (mensubu olduğu &Uuml;meyyeoğulları da) işe giriştiler. Allah&rsquo;ın malını devenin ilkbaharda otları, &ccedil;ayır, &ccedil;imeni yiyip hazmettiği gibi yiyip hazmettiler.&rdquo;</p>\n\n<p>\n	Bu grubun mahiyetini tanımak hi&ccedil; de &ouml;yle kolay değildir, hatta bir&ccedil;ok hususta insanlar yanlışlığa d&uuml;şmekte ve onları ger&ccedil;ek anlamda tanımaktan aciz kalmaktadırlar. &Ccedil;&uuml;nk&uuml; bu grup asla dini ink&acirc;r etmemektedir. Kendi menfaatlerine uyan b&ouml;l&uuml;mleri almakta, kendi zararlarına başkalarının lehine olan h&uuml;k&uuml;mleri ise terk etmektedirler veya bu h&uuml;k&uuml;mlerin uygulanmasını ertelemektedirler. Bu grup kendi davranışları sebebiyle halka verdikleri zarar ve ziyanları farklı yollarla tevil etmektedirler. İslam devleti d&ouml;nemindeki bu menfaat&ccedil;i ve fitneci grubun amellerinden bir &ouml;rnek vermek istersek onların ganimeti t&uuml;m&uuml;yle toplayan ve sahiplerine hakkını vermeyen kimseler olduklarını s&ouml;ylemek gerekir. Elde ettikleri ganimet ve vergileri bir zerre olsun başkasına vermezler. Her şeyi kendi ellerine ge&ccedil;irir, M&uuml;sl&uuml;manların haklarını vermek hususunda ayrıcalık g&ouml;zetirler. Bir gruba fazla, bir gruba az, bir gruba ise hi&ccedil;bir şey vermezler.</p>\n\n<p>\n	Nehc&uuml;&rsquo;l-Belaga İslam toplumunda fitnelerin &ccedil;ıkış nedenlerini beyan eden s&ouml;zler ile doludur. Biz burada sadece Hz. Ali&rsquo;nin bir s&ouml;z&uuml;yle iktifa ediyoruz: Hz. Ali (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Ey Ammar, onu (Muğire b. Şube&#39;yi) bırak! O dinden sadece kendini d&uuml;nyaya yaklaştıran şeyleri almıştır. Kasten kendini ş&uuml;phelere atmıştır ki hatalarına mazeret olsun.&rdquo;</p>\n\n<p>\n	<strong>Fitne Ateşini S&ouml;nd&uuml;rmenin En İyi Metotları</strong></p>\n\n<p>\n	Bu b&ouml;l&uuml;mde İmam&rsquo;ın karşılaştığı fitnelere karşı takındığı tutumu ve bu isyanlara karşı nasıl davrandığını inceliyor ve İmam&rsquo;ın bu metotlarından istifade ederek fitneler ve isyanlar karşısında en iyi tutumları &ouml;ğrenmeyi istiyoruz.</p>\n\n<p>\n	İmam Ali (a.s.) zamanındaki t&uuml;m fitneler mevki ve makam sevgisi etrafında d&ouml;n&uuml;yordu. Eğer makam ve mevkie aldırış etmeyenlerin &ouml;nderi Hz. Ali&rsquo;nin (a.s) z&uuml;ht ve takvası olmasaydı, ş&uuml;phesiz bu fitnelerden sadece biri İslami hayatı ve İslam devletini yok etmeye yeterdi, artardı bile. İmam Ali&rsquo;nin (a.s) Nehc&rsquo;&uuml;l-Belağa&rsquo;daki bu konu hakkındaki s&ouml;zleri incelendiğinde İmam&rsquo;ın b&uuml;t&uuml;n bu fitnelerdeki temel rol&uuml;n&uuml;n ve asıl hedefinin fitne ateşlerini s&ouml;nd&uuml;rmek olduğu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. &Ouml;rneğin: Ebu Bekir Sakife&rsquo;de M&uuml;sl&uuml;manların halifesi olarak se&ccedil;ildiğinde Ebu S&uuml;fyan gibi bir grup Kureyş&rsquo;li &ouml;nde gelenler İmam&rsquo;ın yanına gelerek ona biat s&ouml;z&uuml; verdiler. Ama İmam (a.s.) onlara ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&ldquo;Ey insanlar! Fitne dalgalarını kurtuluş gemisiyle aşın, nefret yolundan ayrılıp gurur tacını başınızdan atın. Ancak kendi kanadıyla u&ccedil;an (yeterli taraftarlarıyla kıyam eden) veya teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur. (Ben de yeterli taraftara sahip olmadığım i&ccedil;in inzivaya &ccedil;ekildim.) Bu (yeterli taraftar olmadığı halde iddia ettiğiniz kıyam) kokmuş ve rengi değişmiş bir sudur. Yiyenin kursağında d&uuml;ğ&uuml;mlenen bir lokmadır. Vakti gelmeden ham meyveyi devşiren, bitmeyecek yere tohum ekene benzer.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zlerinde İmam&rsquo;ın tehlikeli olaylar ve fitneler karşısındaki tutumu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. Hz. Ali (a.s.) şunları a&ccedil;ıklamaktadır:</p>\n\n<p>\n	1- Birinci halifeyle savaşmak b&uuml;y&uuml;k fitnelere sebep olacaktır. <em>&ldquo;Ey insanlar! Fitne dalgalarını kurtuluş gemisiyle aşın&rdquo;</em></p>\n\n<p>\n	2- Kendisine biat etmek i&ccedil;in gelenlerin iyi niyetleri yoktu. Onları bu işe şahsi menfaatleri, kabile arzuları ve cahili istekleri zorlamıştı. <em>&ldquo;Nefret yolundan ayrılıp gurur tacını başınızdan atın&rdquo;</em></p>\n\n<p>\n	3- İmam&rsquo;ın o şartlarda karşılaştığı zorluklarda kendilerine dayanabileceği halis ve takva sahibi dostları yoktu. Var olan dostları ise kendine hedefe ulaşmada yardımcı olacak bir g&uuml;&ccedil;te değillerdi. &ldquo;Ancak kendi kanadıyla u&ccedil;an (yeterli taraftarlarıyla kıyam eden) veya teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur.&rdquo;</p>\n\n<p>\n	4- Bu hassas ve tehlikeli durumda her zaman i&ccedil;in İslam&#39;ın faydasına olacak olan en iyi tutum ş&uuml;phesiz ki sakınmak idi. &ldquo;Teslim olup rahata kavuşan (inzivaya &ccedil;ekilen) kurtulur.&rdquo;</p>\n\n<p>\n	5- B&ouml;ylesine bir durumda kendini ve ailesini feda etmenin de hi&ccedil;bir faydası yoktur. Zira insanlar daha yeni M&uuml;sl&uuml;man olmuşlar ve etraflarındaki olayları ve tutumları hakkıyla değerlendiremiyorlar. Eğer İmam Ali (a.s.) o şartlarda İmam H&uuml;seyin (a.s.) gibi kıyam etmiş olsaydı ş&uuml;phesiz ki hedeflerine ulaşamazdı. Belki de İmam&rsquo;ın şu s&ouml;z&uuml; de bu manaya işaret etmektedir. &ldquo;Bu (yeterli taraftar olmadığı halde iddia ettiğiniz kıyam) kokmuş ve rengi değişmiş bir sudur. Yiyenin kursağında d&uuml;ğ&uuml;mlenen bir lokmadır. Vakti gelmeden ham meyveyi devşiren, bitmeyecek yere tohum ekene benzer.&rdquo;</p>\n\n<p>\n	Evet, işte bu y&uuml;zden İmam (a.s.) kendi kesin haklarından vazge&ccedil;ti, b&uuml;t&uuml;n acılığına rağmen sabretti. İmam (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;Bunun &uuml;zerine hilafet elbisesini soydum ve bir kenara ittim.&rdquo;</p>\n\n<p>\n	Hakeza ş&ouml;yle buyurmuştur: &ldquo;...Baktım Ehl-i Beyt&rsquo;imden başka yardımcı g&ouml;remedim, onların &ouml;l&uuml;m&uuml;ne razı olmadım ve diken dolu g&ouml;zlerimi yumdum. Kemik saplanmış boğazımla (olayları) yudumladım. Sinirlerime h&acirc;kim oldum ve zakkumdan acı suyu tatma hususunda sabrettim.&rdquo;</p>\n\n<p>\n	Hakeza ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a andolsun ki ben M&uuml;sl&uuml;manların işleri d&uuml;zenli y&uuml;r&uuml;d&uuml;ğ&uuml; m&uuml;ddet&ccedil;e (fitne ve fesat kopmadık&ccedil;a) ve &ouml;zellikle benden başkasına zulmedilmedik&ccedil;e, (hilafeti diğerlerine) teslim edeceğim.&rdquo;</p>\n\n<p>\n	İşte b&ouml;ylesine bir İmam bu fitnelerle karşı karşıya kaldı, onu daha n&uuml;tfe halindeyken boğdu ve asıl hedeflerine ulaşmak i&ccedil;in kendisini bir k&ouml;pr&uuml; gibi kullanmak isteyenlere engel oldu. Bu fırsat&ccedil;ılar, asıl ama&ccedil;larına ulaşmak i&ccedil;in İmam&rsquo;ı bir k&ouml;pr&uuml; gibi kullanmak istiyorlardı. Oysa İmam onların art niyetlerinden haberdar idi ve bunu şu ifadeleriyle a&ccedil;ıklıyordu: &ldquo;Allah&rsquo;a andolsun ki hakkımda hile yapmaları hususunda gafil davranmayacağım ve zorluklarda g&uuml;&ccedil;s&uuml;z kalmayacağım.&rdquo;</p>\n\n<p>\n	Hakeza ş&ouml;yle buyurmuştur: &ldquo;Fitneye karşı iki yaşındaki deve gibi ol; onun ne binilecek sırtı, ne de sağılacak memesi vardır.&rdquo;</p>\n\n<p>\n	Ali&rsquo;nin (a.s) karşılaştığı ikinci fitne ise İslam hilafeti adı altında y&ouml;netimi elinde bulunduran kimselerin bir&ccedil;ok değerlerden el &ccedil;ekmesi ve İslam yolundan ayrılması idi. &Uuml;&ccedil;&uuml;nc&uuml; halifenin son d&ouml;nemlerinde İslam devletinde bir&ccedil;ok siyasi, idari ve iktisadi bozukluklar baş g&ouml;stermişti. Halifenin bir grup menfaat&ccedil;i yakınları hi&ccedil;bir liyakat ve ehliyete sahip olmaksızın M&uuml;sl&uuml;manların mali ve siyasi işlerinin idaresini eline almış ve M&uuml;sl&uuml;manların varlıklarının yağmalıyorlardı.</p>\n\n<p>\n	Bu değişiklikler bir grup M&uuml;sl&uuml;manın uyanmasına neden olmuştu. Bu M&uuml;sl&uuml;manlar genelde doğal olmayan o şartlar sebebiyle bir&ccedil;ok zarar g&ouml;rm&uuml;ş kimselerdi. Bu grubun Mervan bin Hakem gibi fasık, takvasız, ehliyetsiz ve dengesiz kimselerin elinde bir oyuncak haline d&uuml;şen halifeye karşı duyduğu kin ateşi g&uuml;n dittik&ccedil;e şiddetleniyordu. Sonunda bu devrimci ve bilin&ccedil;li hareket halifenin evine doğru aktı ve halifeden defalarca siyasetini değiştirmesini, muhasebe ve m&uuml;nasebetlerini ger&ccedil;ek bir İslami bakış a&ccedil;ısınca g&ouml;zden ge&ccedil;irmesini istedi. Ama halife tarafından uygun ve ikna edici bir cevap alamayınca İmam Ali&rsquo;den (a.s.) durumu değiştirmek ve kendisine itaat etmek i&ccedil;in silahlı bir kıyama izin vermesini istediler. İşte burada İmam&rsquo;ın b&uuml;y&uuml;k tarihi tutumunu g&ouml;rmekteyiz. İmam (a.s) burada insanları sakınmaya, sakin olmaya ve halife aleyhine şiddete başvurmamaya davet etmektedir. Zira; iyice tartılıp &ouml;l&ccedil;&uuml;lmemiş bir harekete başvurmak kendilerine bir &ccedil;ok zorluklar icat edecekti. O zamanlar İslam toplumunun b&uuml;y&uuml;k bir kısmı cehalet ve bilin&ccedil;sizlik i&ccedil;inde yaşıyordu. Halifeye her haliyle mukaddes bir g&ouml;zle bakıyorlardı. Bir&ccedil;ok maddi imk&acirc;na sahip olan İslam &uuml;mmetinin bazı b&uuml;y&uuml;k şahsiyetleri ve idarecileri ş&uuml;phesiz Osman&rsquo;ın &ouml;ld&uuml;r&uuml;lmesini kendi hedeflerine ulaşma yolunda vesile edinecekler ve sonunda M&uuml;sl&uuml;manların veya İslam toplumunun durumu &ouml;ncekinden daha k&ouml;t&uuml; bir hale gelecekti.</p>\n\n<p>\n	Evet... Bu y&uuml;zden İmam (a.s) Osman&rsquo;a karşı savunucu bir tutum sergilemiş olduğu halde sessiz kalmakta, eli kolu bağlı kalmamakta, genelin maslahatı doğrultusunda y&uuml;r&uuml;mekte, defalarca Osman&#39;ın yanına gitmekte ve emin bir &ouml;ğ&uuml;t&ccedil;&uuml; gibi tutturmuş olduğu metodunu değiştirmesini &ouml;ğ&uuml;t vermektedir. Nitekim bizzat imamın kendisi bu konuda ş&ouml;yle buyurmaktadır: &quot;Ben halkın kendisinden razı olmasını istediği muhacirlerden biriydim ve kendisini &ccedil;ok az kınardım.&quot;</p>\n\n<p>\n	Hakeza Osman ile g&ouml;r&uuml;ş&uuml;rken de kendisine ş&ouml;yle buyurmuştur: &ldquo;Halk peşimde, beni seninle kendileri arasında el&ccedil;i olarak g&ouml;nderdiler... Seni ge&ccedil;tiğimiz bir şey yok ki sana haber verelim ve gizlice bir şey yapmış değiliz ki sana iletelim. Bizim g&ouml;rd&uuml;ğ&uuml;m&uuml;z&uuml; sen de g&ouml;rd&uuml;n, bizim duyduğumuzu sen de duydun. Bizim gibi sen de Resulullah ile arkadaşlık ettin. Ne İbn-i Ebu Kuhafe, ne de İbn-i Hattab, doğru amelde senden daha evla değillerdi. Sen damat olmak şerefini elde etmen sebebiyle akrabalık bakımından Resulullah&rsquo;a daha yakınsın; onlarsa buna ulaşamadılar. Allah i&ccedil;in, Allah rızası i&ccedil;in kendine acı. &Ccedil;&uuml;nk&uuml; sen, Allah&rsquo;a andolsun, k&ouml;rl&uuml;kten basirete, cehaletten bilgiye gelmiyorsun.&quot;</p>\n\n<p>\n	İmam (a.s.) defalarca dertlere parmak basıyor ve ilacını da beyan ediyordu. Nitekim bir konuşmasında da Osman&#39;a ş&ouml;yle buyurmuştur: &quot;Yaşının kemaline, &ouml;mr&uuml;n&uuml;n sonuna geldikten sonra, Mervan&rsquo;ın istediği yere s&uuml;rd&uuml;ğ&uuml; kimse olma.&rdquo;</p>\n\n<p>\n	Hakeza: &quot;Bil ki Allah nezdinde en iyi kimse kendisi hidayet bulmuş, başkalarını da hidayet eden, Peygamber&#39;in malum olan s&uuml;nnetini ikame eden ve cahilane bidatleri ortadan kaldıran adil &ouml;nderdir.&quot;</p>\n\n<p>\n	Bu g&ouml;r&uuml;şmesinde Osman kendisine; &quot;Halk ile bir g&ouml;r&uuml;ş de kendilerine yapılan zul&uuml;mleri telafi etmek i&ccedil;in bana fırsat vermelerini iste&quot; dediğinde ş&ouml;yle buyurdu: &quot;Medine&#39;de olanlar i&ccedil;in izin istemen gerekmez. Medine dışında olanlar i&ccedil;inse fırsat emrinin oraya gidip &ccedil;atmasına kadardır.&quot;</p>\n\n<p>\n	İmam&#39;ın Osman&#39;a s&ouml;ylediği son s&ouml;z&uuml;n anlamı şuydu ki; Osman Medine&#39;de yapılması gereken ıslahatı hemen hi&ccedil; gecikmeden yapabilirdi, dolayısıyla da isyancılardan fırsat dilemenin gereği yoktu. Zira onlar Osman&#39;ın Medine&#39;de ıslahat hareketine başladığını duyacak olsalardı hemen isyandan el &ccedil;ekebilirdi.</p>\n\n<p>\n	Ayrıca diğer b&ouml;lgelerin ıslahı i&ccedil;in de isyancılardan fırsat dilmeye gerek yoktu. &Ccedil;&uuml;nk&uuml; onlar da Osman&#39;ı kendi b&ouml;lgelerindeki valilerine bir takım şeyleri ıslah etmesini emrettiğini duyduklarında ister istemez isyandan el &ccedil;ekeceklerdi.</p>\n\n<p>\n	İmam&#39;ın Osman&#39;a M&uuml;sl&uuml;manların işlerini ıslah i&ccedil;in sergilediği ısrarlar ve kendisine yaptığı nasihatler, aralarında bir takım &ccedil;ekişmelerin de v&uuml;cuda gelmesine neden olmaktaydı. İşte bu &ccedil;ekişmelerin birinde Muğayre bin Ahnes adında biri Osman&#39;a ş&ouml;yle dedi: &quot;Ben onun karşısında seni savunabilirim.&quot; İmam (a.s.) Muğayre bin Ahnas&#39;a ş&ouml;yle dedi: &quot;Ey lanetlenmiş; dalı, k&ouml;k&uuml; olmayan soysuzun oğlu! Sen mi benim işimi bitireceksin! Allah&rsquo;a and olsun Allah, senin yardımcısı olduğun kimseye galibiyet vermez, senin ayağa kaldırdığın kimseyi ayakta tutmaz. Yıkıl git karşımızdan! Allah seni uzak etsin! Sonra dilediğin yere git, dilediğini yap. Eğer geri kalırsan Allah seni sağ koymasın!&quot;</p>\n\n<p>\n	Evet... İmam (a.s) işte b&ouml;ylesine bir taraftan Osman&#39;ın canını korumak ve fitneyi &ouml;nlemek i&ccedil;in bir an olsun ona nasihat etmekten el &ccedil;ekmiyor ve diğer taraftan da daha b&uuml;y&uuml;k fitnelerin kopmasını &ouml;nlemek i&ccedil;in isyancı grubu sakinleştirmeye &ccedil;alışıyordu.</p>\n\n<p>\n	İmam&#39;ın ikinci tutumu, yani isyancıları sakinleştirmesi Osman&#39;ın defalarca İmam&#39;dan rica ettiği bir husustu. Osman, muhasara altında olduğu bir zamanda Abdullah bin Abbas vasıtasıyla İmam&#39;a bir mektup yazdı ve bu mektubunda İmam&#39;dan Medine&#39;yi terk edip Yenbu&#39; daki kendi m&uuml;lk&uuml;ne gitmesini b&ouml;ylece halkın İmam&#39;ın hilafeti i&ccedil;in g&ouml;steri yapmasına engel olmasını istedi. Osman bu mektubuyla İmam&#39;dan ikinci defa olmak &uuml;zere b&ouml;yle bir talepte bulunuyordu. Dolayısıyla İmam da Abdullah bin Abbas&#39;a ş&ouml;yle buyurdu: &ldquo;Ey İbn-i Abbas! Osman ne istiyor? Beni tarla sulamak i&ccedil;in su taşıyan devenin durumuna getirmek mi istiyor! Gidiyorum, geliyorum. &Ouml;nce &ccedil;ıkıp gitmem i&ccedil;in haber yolluyor; sonra da gelmemi istiyor. Şimdi, yine &ccedil;ıkıp gitmem i&ccedil;in haber g&ouml;nderiyor. Allah&rsquo;a and olsun kuşatanları ondan uzaklaştırdım, fakat bunu yaptığım i&ccedil;in su&ccedil;lu algılanmaktan korkuyorum.&rdquo;</p>\n\n<p>\n	Ger&ccedil;i İmam (a.s.) sonraları, zalimce ve yalan &uuml;zere Osman&#39;ın katli ve halkı isyana teşvikle itham edilmesine rağmen &ouml;nceden s&ouml;z&uuml;n&uuml; ettiğimiz akıllıca tutumlarıyla bu fitneden muzaffer bir şekilde &ccedil;ıkmıştır. Bunun delili de şudur:</p>\n\n<p>\n	Birinci olarak: İslam &uuml;mmetinden İmam&#39;ın Osman&#39;ın katli hususunda su&ccedil;suz olduğuna inanan b&uuml;y&uuml;k bir kesimin desteğini aldı, eğer İmam Osman&#39;ın katlinde veya halkı isyana teşvik etmede katkıda bulunmuş olsaydı ş&uuml;phesiz M&uuml;sl&uuml;manların &ccedil;oğunluğunun desteğinden mahrum hale gelirdi.</p>\n\n<p>\n	İkinci olarak: Halife se&ccedil;iminde İslami ilkelere riayet edilmesini sağladı, zira Osman &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra kendisinin se&ccedil;imi de icma yoluyla olmuştur. Eğer İmam şiddet yoluna başvurmuş olsaydı ş&uuml;phesiz ki hilafete ulaşması da zor ve kuvvet yoluyla ger&ccedil;ekleşirdi. B&ouml;ylece de bu hususta yeni bir metot ortaya koymuş olurdu ve bu metot sonraki d&ouml;nemlerde ortaya &ccedil;ıkan &Uuml;meyye oğullarının metoduna benzemiş olurdu. Oysa İmam Ali (a.s.) gibi bir şahsiyetten b&ouml;ylesine bir tutum beklenemezdi.</p>\n\n<p>\n	&nbsp;</p>','Fitneler Karşısında İmam Ali’nin (a.s) Tutumu','','publish','closed','open','','fitneler-karsisinda-imam-alinin-a-s-tutumu','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2785',0,'post','',0),(2786,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<h5 align=\"right\" style=\"margin-left: 177pt;\">\n	<br />\n	Ali KIRAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah Tebarek ve Teala, insanlara ikram olsun diye Peygamberler ve İmamlar g&ouml;ndermiş ve onlara doğru yolu bulmada kılavuzlar tayin etmiştir. Ama <strong>&ldquo;pek cahil ve zalim</strong>&rdquo; olan insan, Allah&rsquo;ın bu ikramlarına da zulmetmekten geri durmamış ve pek azı hari&ccedil; <strong>&ldquo;kaybedenlerden&rdquo;</strong> olmuşlardır.</p>\n\n<p>\n	Allah&rsquo;ın insanlara ikramlarından birisi de İmam Ali&rsquo;dir (a.s). Daha &ccedil;ocuk yaşından beri Hz. Peygamberin terbiyesi ile b&uuml;y&uuml;yen ve başkaca da bir &ldquo;&ouml;ğretmeni&rdquo; olmayan İmam Ali de, bu y&uuml;ce kişilerin akıbetinden kurtulamamış, hatta belki de onlardan daha fazla sıkıntı ve belaya du&ccedil;ar olmuştur.</p>\n\n<p>\n	Tarihte hem aşırı sevenlerinden, hem de d&uuml;şmanlarından eziyet g&ouml;ren ikinci bir şahsiyet tanıyor musunuz Ali&rsquo;den başka? Onun şiaları ve Onun emrine itaat edenler, onu hak imam bilenler hari&ccedil;, her kesim az &ccedil;ok eziyet etmiştir y&uuml;ce İmama, hala da etmektedirler&hellip;</p>\n\n<p>\n	Kendi zamanında ve kendinden sonra yapılan bu eziyetlerden bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	-İmam&rsquo;ı, olduğundan başka tanıtmak, hatta -haşa- &ldquo;imansız, namaz kılmayan ve kafir&rdquo; olduğunu yaymak</p>\n\n<p>\n	-Muhterem babaları Hz. Ebu Talib&rsquo;i (a.s) m&uuml;şrik olarak tanıtmak</p>\n\n<p>\n	-Hz. Peygamber (s.a.a) ve Hz. Fatıma&rsquo;yı (s.a) kırdığı ve gazaplandırdığı yalanını yaymak</p>\n\n<p>\n	-Minberlerden uzun yıllarca İmam Ali ve evladına -haşa- lanet okutturmak</p>\n\n<p>\n	-Şialarına, sırf Ali şiası oldukları i&ccedil;in zulmetmek</p>\n\n<p>\n	-Hz. Resulullah&rsquo;ın (s.a.a) vefatından sonra, Gadir-i Hum&rsquo;da &ldquo;veli&rdquo; olarak tanıtılmasına rağmen, hilafet hakkından mahrum edilmesi, evinin yakılması, 25 yıl suskunluğa mahkum edilmesi, Fedek arazisi olayı gibi davranış ve tavırlara maruz kalması</p>\n\n<p>\n	-Hilafete geldikten sonra kendisine karşı yapılan isyanlar ve savaşlar</p>\n\n<p>\n	-İlk &uuml;&ccedil; halife ile olan ihtilafının hasıraltı edilmesi i&ccedil;in uydurulmuş hadisler</p>\n\n<p>\n	-İlim şehrinin kapısı Ali&rsquo;nin anlaşılamayışı ve İmam&rsquo;ın yalnızlığı</p>\n\n<p>\n	-Kendisini &ldquo;sevdiğini&rdquo; iddia eden &ldquo;GULAT&rdquo;ın tutumu</p>\n\n<p>\n	&nbsp;Bakın, İslam tarihinin en parlak siması, Hz. Resulullah&rsquo;ın veziri, ilmin kapısı, Hakkın mihveri, ger&ccedil;ek Furkan, Faruku&rsquo;l-Azam, Sıdıku&rsquo;l-Ekber, Kur&rsquo;an-ı Natık, Esedullah-i Galib, Şah-ı Velayet, M&uuml;ttakilerin Mevlası, şirkin belini kıran İmam Ali (a.s) tarihte nasıl tanıtılmış, imanın &ouml;l&ccedil;&uuml;s&uuml; Ali nasıl -haşa- &ldquo;imansız&rdquo; olarak tanıtılmış, hakkında hangi yalanlar uydurularak mahkum edilmeğe, y&uuml;celiği gizlenmeye, imameti ve velayeti yok sayılmaya &ccedil;alışılmıştır. O, &ouml;yle b&uuml;y&uuml;k bela ve musibetlerle karşılaşmıştır ki, kendi tabiriyle &ldquo;&ccedil;ocuğu kocaltır.&rdquo; O Ali&rsquo;dir. (a.s) B&uuml;t&uuml;n ilimler Kur&rsquo;an&rsquo;da, Kuran&rsquo;ın ilmi &ldquo;Bismillah&rdquo;ta, Bismillah&rsquo;ın ilmi &ldquo;Ba&rdquo; harfinin altındaki noktada toplanmıştır ve o nokta da Ali&rsquo;den başkası değildir. Bu y&uuml;zden, kimse anlayamaz Ali&rsquo;yi, kapasiteleri yetmez. Ve yine bu y&uuml;zden yalnızdır Ali.</p>\n\n<p>\n	Kimi zaman, dostlarından Kumeyl b. Ziyad&rsquo;ı elinden tutup &ccedil;&ouml;le g&ouml;t&uuml;r&uuml;r, ona anlatır bazı şeyleri ve ş&ouml;yle nale eder Ali:</p>\n\n<p>\n	<em>&ldquo;Ey Kumeyl, &nbsp;bu g&ouml;n&uuml;ller kaplardır; en hayırlı kap da i&ccedil;indekini en iyi koruyanıdır. Benden duyduğun s&ouml;z&uuml; aklında tut. İnsanlar &uuml;&ccedil; kısımdır: Rabb&#39;e mensup bilgin, kurtuluş yolunda bilgi belleyen, bunlardan başkaları pisliğe bulanmış sineklerdir; her seslenen kişiye bilmeden uyan, her yele kapılıp giden kişilerdir. Onlar ne bilgi ışıklarıyla ışıklanmışlardır, ne kuvvetli bir desteğe dayanmışlardır&hellip; (G&ouml;ğ&uuml;slerine işaretle) Burada &ouml;ylesine derin, &ouml;ylesine geniş bir bilgi var ki ne olurdu, bunu anlayabilecek biri bulunsaydı.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Belalar onu her yandan sardığında derd-i dil edecek kimseyi bulamaz Ali ve &ccedil;&ouml;le gider, kuyularla dertleşir. Kuyular eşlik eder Ali&rsquo;nin dertlerine, sıkıntılarına&hellip; Ne garip değil mi, insanlığın kılavuzu Ali, insanlar tarafından yalnızlığa terk edilmiş, konuşan diline kilit vurulmuş, ilmine sırt &ccedil;evrilmiştir. Dosdoğru yol terk edilip eğri yollar &ldquo;dosdoğru&rdquo; olarak tanıtılır olmuştur 25 yıl boyunca&hellip; Ve Ali, Allah&rsquo;ın insanlara l&uuml;tfu, ikramı olan Ali bir kenara itilmiş, eve hapsolmuş, yine kendi tabiriyle <strong>&ldquo;boğazında kemik, g&ouml;z&uuml;nde diken&rdquo;</strong> sabretmeye bırakılmıştır&hellip;</p>\n\n<p>\n	O Ali&rsquo;dir (a.s), Resulullah&rsquo;ın (s.a.a) kardeşidir, Resulullah (s.a.a) onu, hakkın &ouml;l&ccedil;&uuml;s&uuml; olarak tanıtmıştır, Kur&rsquo;an&rsquo;ın m&uuml;fessiri, s&uuml;nnetin a&ccedil;ıklayıcısı, &ldquo;bilinmeyenlerin sorulacağı zikir ehli&rdquo; <em>(Nahl 43),</em> &ldquo;itaati farz olan emir sahibi&rdquo; <em>(Nisa 59)</em> olarak tanıtmıştır. Ama 25 yıl eve hapsedildikten sonra hilafete getirilince, adaleti kendilerine menfaat sağlamak olarak belleyenler, ondan umduklarını bulamayınca İslam&rsquo;ı b&ouml;lme par&ccedil;alama pahasına ordu kurarak karşısına dikilmişler ve o &ldquo;m&uuml;cessem adaleti&rdquo; &ldquo;adaletsizlikle&rdquo; su&ccedil;lamaya başlamışlardır. Aslında bu, kardeşi Rahmet Peygamberi&rsquo;nin de başına gelmemiş miydi? O da Huneyn savaşı ganimetlerini paylaştırılırken, bizzat kendi ordusunun mensuplarınca &ldquo;adalete&rdquo; davet edilmemiş miydi? <em>(Siyer-i İbn-i Hişam, Sahih-i Buhari) </em></p>\n\n<p>\n	&nbsp;Cemel&rsquo;de karşısına &ccedil;ıkanlardan ikisi, kendisine ilk biat edenlerdendi&hellip; Birisi ise Resulullah&rsquo;ın onca uyarısına ve Kur&rsquo;an&rsquo;ın ayetine rağmen evinde oturmayı terk edip, savaş meydanlarına &ldquo;emir sahibine&rdquo; karşı ordu toplamaya girişen ve Resulullah&rsquo;tan kendine miras kalan <strong>&ldquo;m&uuml;minlerin annesi&rdquo;</strong> sıfatını hoyrat&ccedil;a yıpratan biriydi&hellip;</p>\n\n<p>\n	&nbsp;Ama o Ali&rsquo;ydi (a.s). Onlar gibi olamazdı ki&hellip; Galip bitirince savaşı, kendisine ordu kurarak kastetmeye &ccedil;alışanları yine &ldquo;M&uuml;sl&uuml;manlar&rdquo; olarak kabul etmiş ve mallarını ganimet olarak alınmasına izin vermemiş, &ldquo;M&uuml;minlerin annesi&rdquo;ni ise onca hatasına ve yanlışına rağmen Resulullah&rsquo;ın ihtiramına binaen, izzet ve ikram ile Medine&rsquo;ye getirmiş, h&uuml;rmetine halel gelmesine m&uuml;saade etmemiştir.</p>\n\n<p>\n	&nbsp;Muaviye &ccedil;ıkmıştır sonra ortaya&hellip; Şam&rsquo;da saltanata terk edilen Muaviye&hellip; Zul&uuml;m, debdebe ve ihtişam i&ccedil;inde m&uuml;minlerin parası ile saltanat kuran Muaviye&hellip; Ali&rsquo;nin başa gelir gelmez bu saltanatını başına ge&ccedil;ireceğini bilecek kadar kurnaz Muaviye&hellip; Osman b. Affan&rsquo;ın katlinde parmağı olduğu halde, onun kanını talep bahanesi ile &ldquo;Emir sahibi&rdquo;ne isyan bayrağı a&ccedil;mıştı. Ama &ouml;nce Ali&rsquo;yi insanların kalbinde mahk&ucirc;m etmeliydi&hellip; Bu y&uuml;zden yalan bombardımanına başlamıştı &ouml;nce. Bu yalanlar &ouml;yle etkili olmuştu ki, İmam Ali&rsquo;nin camide, namaz esnasında şehit edildiğini duyan Şamlılar, hayretler i&ccedil;inde &ldquo;Ali, namaz kılıyor muydu ki, camide ne işi vardı?&rdquo; diye sormuşlardı&hellip; Ali&rsquo;nin azametini d&uuml;ş&uuml;rmek i&ccedil;in bununla da kalmamıştı Muaviye.. &Ouml;nce kendi babası Ebu S&uuml;fyan ve annesi c<strong>iğer yiyen kadın</strong> Hind&rsquo;in ne kadar b&uuml;y&uuml;k şahsiyetler olduğunu &ldquo;yalan hadislerle&rdquo; destekleyerek belletmiş ve onları <strong>&ldquo;sahabenin b&uuml;y&uuml;kleri&rdquo;</strong> sıfatı ile tanıtmış, <strong>&ldquo;cennet ehli&rdquo;</strong> olarak tarihe sokmuştu. Ve sonra da Hz. Ali&rsquo;nin (a.s) babası Hz. Ebu Talib&rsquo;in m&uuml;şrik olarak &ouml;ld&uuml;ğ&uuml; yalanına uygun &ldquo;yalan hadis&rdquo; &uuml;reticilerine siparişler vermişti. Yani, Allah&rsquo;ın ve Resul&uuml;&rsquo;n&uuml;n azılı d&uuml;şmanı, ırk&ccedil;ı Ebu S&uuml;fyan ile Hz. Hamza&rsquo;nın ciğerini yiyecek kadar kin ve nefret dolu Hind,&nbsp;b&uuml;y&uuml;k ve saygın sahabe, Hz. Peygamberi &ccedil;ocukluğundan beri himaye eden, m&uuml;şriklere -ki bunlardan biri de Ebu S&uuml;fyan&rsquo;dı- karşı kol kanat geren, her fırsatta Hz. Muhammed&rsquo;i doğrulayan, &ldquo;sen doğru s&ouml;zl&uuml;s&uuml;n&rdquo; diye niteleyen Hz. Ebu Talip, m&uuml;şrik &ouml;yle mi?</p>\n\n<p>\n	Yalnızca bu mu? Hile ve desise ile ele ge&ccedil;irdiği &ldquo;hilafet&rdquo;in ilk g&uuml;n&uuml;nden itibaren Ali ve evladına &ldquo;lanet okutmayı&rdquo; adet haline getiren de bu Muaviye değil midir?</p>\n\n<p>\n	Şu işe bakar mısınız? Neredeyse İslam&rsquo;ın kimyasını bozan Muaviye ve evladı &ldquo;saygın&rdquo;, &nbsp;Hakkın mihveri, hakla batılı ayıran ger&ccedil;ek Faruk, Allah&rsquo;ın &ldquo;dosdoğru yol&rdquo; olarak tanıttığı Ali ve evladı, Kur&rsquo;an&rsquo;ın tabiriyle &ldquo;sevgileri&rdquo; farz olan &ldquo;Ehl-i Beyt&rdquo; lanete m&uuml;stahak &ouml;yle mi?!&nbsp;Fazla s&ouml;ze gerek var mı?</p>\n\n<p>\n	İşte bu Muaviye de ordu toplayarak Ali&rsquo;ye savaş a&ccedil;mıştır. Ve daha sonraları bu Muaviye ve evladını temize &ccedil;ıkarmaya &ccedil;alışanlarca, binlerce kişinin &ouml;ld&uuml;ğ&uuml; bu Sıffin savaşı i&ccedil;in <strong>&ldquo;Ali haklıydı, ama Muaviye de haksız değildi&rdquo;</strong> gibi abuk sabuk a&ccedil;ıklamalar yapılacak, bu a&ccedil;ıklamalarla &ldquo;sahabe&rdquo; Muaviye temize &ccedil;ıkarılacaktı. Hani haksız yere adam &ouml;ld&uuml;rmek b&uuml;y&uuml;k g&uuml;nahlardandı? Hani Kur&rsquo;an ayeti &ldquo;haksız yere bir kişiyi &ouml;ld&uuml;ren, b&uuml;t&uuml;n &acirc;lemi &ouml;ld&uuml;rm&uuml;ş gibidir&rdquo; diye buyuruyordu? Bu b&uuml;y&uuml;k g&uuml;nahtan ve bu Kur&rsquo;an ayetinin h&uuml;km&uuml;nden Cemel ve Sıffin ashabı ve m&uuml;sebbipleri nasıl sorumlu tutulmazlar ki? Onların &ldquo;g&uuml;nah işleme&rdquo; ayrıcalıkları mı vardır? Yoksa Kur&rsquo;an ayetleri onlar i&ccedil;in değil de sadece başkaları i&ccedil;in mi inmiştir?</p>\n\n<p>\n	&nbsp;Burada akla şu sorular geliyor ister istemez:</p>\n\n<p>\n	&Ouml;nce şu rivayetlere bir bakalım.</p>\n\n<p>\n	<em>&ldquo;Ashabıma s&ouml;venleri, g&ouml;r&uuml;rseniz, Allah&rsquo;ın laneti k&ouml;t&uuml;n&uuml;z &uuml;zerine olsun&rdquo; deyiniz.</em><em>&rdquo; (Tirmizi, İbn-i &Ouml;mer&rsquo;den)</em></p>\n\n<p>\n	<strong>&ldquo;Hi&ccedil; ş&uuml;phe yok Allah Taala benim i&ccedil;in sahabeler se&ccedil;ti. &nbsp;B&ouml;ylece onlara ashabım, damatlarım, kayın pederim ve ensarım (yardımcılarım) kıldı. Yakında onları noksanlayan, onlara sebbeden (tahkir ve tenzil eden) bir topluluk da gelecek. Eğer siz onlara (onların devrine) ulaşırsanız, onlara kız alıp vermeyin, onlarla birlikte yiyip i&ccedil;meyin, onlarla namaz kılmayın, (&ouml;ld&uuml;klerinde) &uuml;zerlerine de namaz kılmayın.&rdquo;</strong> <em>(R&acirc;m&ucirc;zu&rsquo;l-Eh&acirc;d&icirc;s, s. 86, no: 1196; Hayatu&rsquo;s-Sahabe II, 561; Tefs&icirc;ru&rsquo;l-Kur&acirc;ni&rsquo;l-Azim IV, 205, 306, Şerhu&rsquo;l-Ak&icirc;deti&rsquo;t-Tah&acirc;viye, II, 691, 694, 698; Sunenu İbn-i M&acirc;ce; I, 97) </em></p>\n\n<p>\n	&nbsp;Bu hadisler eğer Resulullah tarafından s&ouml;ylenmişse, yine o anda Resulullah&rsquo;ın huzurunda bulunan ashaba s&ouml;ylenmiştir. Aksi takdirde bunu bizlere kim ulaştırabilirdi? Ve muhatap da o an i&ccedil;in yine bu hadisi dinleyenler, yani ashaptı.</p>\n\n<p>\n	O halde;</p>\n\n<p>\n	1- Peki, ashabın kendileri neden bu hadise amel etmemişler acaba? Mesela, Muaviye 80 yıl İmam Ali&rsquo;ye lanet okuttururken bu hadisin kapsamına, yani &ldquo;ashaba sebbeden&rdquo; konumuna girmiyor mu? Onu bu hadisin konumunda ayrı tutan şey ne olabilir?</p>\n\n<p>\n	Şimdi, &ldquo;Ashaba k&uuml;frediyor&rdquo; diye insanların lanetlenmesi, onlarla her t&uuml;rl&uuml; ilişkinin kesilmesi, kız alıp verilmemesi, cenaze namazlarının kılınmaması, ama bunu &ldquo;ashap&rdquo;tan sayılan biri yapınca, &ldquo;i&ccedil;tihat etmiştir, ona karışamayız&rdquo; denilmesi nasıl izah edilmelidir? &nbsp;Bu doğru bir mantık mıdır?</p>\n\n<p>\n	2- &ldquo;Yezid&rsquo;e lanet okumanın hi&ccedil;bir faydası yoktur. Zaten lanet okumak da iyi değildir.&rdquo; Deniliyor. Yezid&rsquo;in İmam H&uuml;seyin&rsquo;i (a.s) şehit ettirmesine &ldquo;bir hata yapmıştır&rdquo; nitelemesi yapılıyor.&nbsp;</p>\n\n<p>\n	Burada da b&uuml;y&uuml;k bir &ccedil;elişki yok mu? Ashaptan birisi hakkında &ldquo;k&uuml;freden&rdquo; birisi g&ouml;r&uuml;ld&uuml;ğ&uuml;nde, lanetleniyor, yine mesela tarihte onca zulm&uuml; kayıtlı olan Muaviye hakkında k&ouml;t&uuml; konuşunca biri, &ldquo;o laneti hak etmiştir, cenaze namazı dahi kılınmaz&rdquo; deniliyor, ama Peygamberin kucağında b&uuml;y&uuml;yen, sevgisi Allah emri olan, Ehl-i Beyt&rsquo;in g&uuml;zide siması İmam H&uuml;seyin&rsquo;i ve evladını hem de hunharca katleden Yezid&rsquo;in bu menfur fiili &ldquo;bir hata yapmıştır, lanet okumanın hi&ccedil;bir faydası yoktur.&rdquo; diye basitleştiriliyor.</p>\n\n<p>\n	Sizce de sorgulanması gereken bir mantık değil mi bu?</p>\n\n<p>\n	<em>1-&nbsp;&nbsp; </em>Mesela bu konuda Said Nursi&rsquo;nin g&ouml;r&uuml;ş&uuml; ş&ouml;yledir: <strong>&ldquo;Haccac-ı Zalim, Yezid ve Velid gibi heriflere ilm-i kelamın b&uuml;y&uuml;k allamesi olan Sadeddin-i Taftazani, &lsquo;Yezide lanet caizdir&rsquo; demiş; fakat &lsquo;Lanet vaciptir&rsquo; dememiş. &lsquo;Hayırdır ve sevabı vardır&rsquo; dememiş. &Ccedil;&uuml;nk&uuml; hem Kur&#39;&acirc;n&rsquo;ı, hem Peygamberi, hem b&uuml;t&uuml;n Sahabelerin kutsi sohbetlerini inkar eden hadsizdir. Şimdi onlardan meydanda gezenler &ccedil;oktur. Şer&rsquo;an bir adam, hi&ccedil; mel&rsquo;unları hatıra getirmeyip lanet etmese, hi&ccedil;bir zararı yok<em>.</em></strong><strong>&rdquo;</strong> <em>(Emirdağ Lahikası, s. 178)</em></p>\n\n<p>\n	<em>2-&nbsp;&nbsp; </em>Yine Said Nursi&rsquo;den: <strong>&ldquo;&hellip;birinin hatasıyla başkası mesul olamaz&hellip;&rdquo; (En&rsquo;am 164) İlahi ikaza rağmen sosyal ve siyasi hayatta bunun aksine davranıldığı ve bu y&uuml;zden de b&uuml;y&uuml;k cinayetlere sebep olunduğuna işaret edilmektedir; &ldquo;Kardeşi de olsa, aşireti ve taifesi de olsa, partisi de olsa, o cinayete şerik sayılmaz. Olsa olsa, o cinayete bir nevi tarafgirlikle yalnız manevi g&uuml;nahkar olup, ahirette mes&rsquo;ul olur; d&uuml;nyada değil&hellip;&rdquo;</strong> <em>(Emirdağ Lahikası&nbsp;1997, s. 319-320)</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em><strong>MUAVİYE VE HARİCİLER ELİYLE VE TARİHE SOKULAN EZİYETLER</strong></em></p>\n\n<p>\n	İmam Ali&rsquo;ye karşı yapılan eziyetler sadece bunlar da değildir. Sıffin savaşında Muaviye ve Amr b. As&rsquo;ın hile ile Kur&rsquo;an&rsquo;ı mızraklara takması sonucu &ldquo;biz Kur&rsquo;an&rsquo;a kılı&ccedil; &ccedil;ekmeyiz&rdquo; şiarı ile &ldquo;hakem olayını&rdquo; tertip eden, kendi ordusu, hakem olayında da Amr b. As&rsquo;ın hilesi ile karşılaşınca, &ldquo;hakem olayı k&uuml;f&uuml;rd&uuml;r. H&uuml;k&uuml;m ancak Allah&rsquo;ındır. Hakemler h&uuml;k&uuml;m veremez. Bunu kabul edenler k&acirc;fir olmuştur. Biz t&ouml;vbe ettik. Ali de k&acirc;fir olmuştur. O da t&ouml;vbe etsin&rdquo; diye sapıtmışlar ve meşhur &ldquo;Hariciler&rdquo; olarak tarih sahnesinde yerlerini almışlardır.</p>\n\n<p>\n	Ve bu &ldquo;zavallılar&rdquo; Ali&rsquo;yi &ldquo;k&acirc;fir&rdquo; olarak nitelemekten ka&ccedil;ınmamışlar, ona karşı savaşmış, kan d&ouml;km&uuml;şlerdir. Ve daha acısı bunlar, alınları ve avu&ccedil;ları ibadet etmekten nasır bağlamış, g&uuml;nd&uuml;zleri oru&ccedil;lu, geceleri zakir kimselerdi. Yani kabukta M&uuml;sl&uuml;man, &ouml;zde ise sapıtmış, Ali&rsquo;nin (a.s) deyimiyle &ldquo;kuduz mikrobu&rdquo; idiler.</p>\n\n<p>\n	Emeviler, İmam Ali&rsquo;nin parlak şahsiyetini g&ouml;lgelemek ve tarihteki azametini kırmak i&ccedil;in &ouml;yle hadisler uydurmuşlardır ki, hayretler i&ccedil;inde kalıyor insan. Mesela, İmam Ali&rsquo;nin Hz. Fatıma ve Hz. Resulullah ile olan sevgi bağını insanların g&ouml;z&uuml;nde zayıflatmak i&ccedil;in, onun hem de m&uuml;şriklerin reisi Ebu Cehil&rsquo;in kızını, Hz. Fatıma&rsquo;nın &uuml;st&uuml;ne eş olarak almak istediğini, buna ise Resulullah&rsquo;ın şiddetle karşı &ccedil;ıktığını, mimberden &ldquo;Ya Fatıma&rsquo;yı boşarsın ya da evlenemezsin&rdquo; diye azarladığını uydurmuşlardır. Ve b&ouml;ylece İmam Ali&rsquo;nin değerini d&uuml;ş&uuml;rmek istemişlerdir insanların g&ouml;z&uuml;nde&hellip;</p>\n\n<p>\n	Bir yandan İmam&rsquo;ı (a.s) insanların nezdinde sıradanlaştıran bu t&uuml;r yalanlar uyduruluyor, bir yandan İmam&rsquo;ın &ccedil;evresindeki yakınları ve ashabı aşağılanıyor, b&ouml;ylece İmam&rsquo;ın değeri d&uuml;ş&uuml;r&uuml;lmek isteniyor, diğer yandan da d&uuml;şmanları y&uuml;celtilerek dolaylı olarak mazlum İmam mahk&ucirc;m edilmiş oluyordu&hellip; Bunun delilleri tarih kitaplarında fazlası ile mevcuttur&hellip; En basitinden şu meşhur &ldquo;Aşere-i M&uuml;beşşere&rdquo; olarak tanıtılan şahsiyetlere bir bakıldığında bu durum apa&ccedil;ık g&ouml;r&uuml;lecektir. &ldquo;Aşere-i M&uuml;beşşere&rdquo; olarak tanıtılan on kişiden dokuzu, yine bu on kişiden biri olarak zikredilen İmam Ali ile &ldquo;sorunlu&rdquo; olanlardır&hellip; Bu nasıl bir durumdur ki; Hz. Resul&rsquo;&uuml;n (s.a.a) daha hayatlarında iken cennetle m&uuml;jdelediği kimselerin tamamı, &ldquo;Hak Ali iledir, Ali Hak iledir&rdquo; diye Hakkın adresini g&ouml;sterdiği İmam Ali ile &ldquo;sorunlu&rdquo; oluyorlar?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>EN B&Uuml;Y&Uuml;K EZİYET: CAHİLLERİN ALİ&rsquo;Yİ ANLAMAMASI</strong></p>\n\n<p>\n	Gadir-i Hum&rsquo;da ki ilahi emrin kulak ardı edilişi, Sakife olayı, evinin yakılması, Fedek olayları da yine bu eziyetlerdendir. Bunlarla ilgili yeterli tafsilat tarih kitaplarında vardır.</p>\n\n<p>\n	Ama b&uuml;t&uuml;n bunlardan daha b&uuml;y&uuml;k eziyet, belki de Ali&rsquo;nin anlaşılmamasıdır. Tarihte hi&ccedil; kimse, &ldquo;sorun bana, beni kaybetmeden&rdquo; s&ouml;z&uuml;n&uuml; s&ouml;yleyememiştir Ali&rsquo;den başka&hellip; Sadece o, &ldquo;g&ouml;ğ&uuml;n yollarını, yerin yollarından daha iyi biliyorum&rdquo; diyebilmiştir.&nbsp;</p>\n\n<p>\n	Hz. Peygamber (s.a.a), <em>&ldquo;hi&ccedil;bir peygambere benim kadar eziyet edilmemiştir.&rdquo;</em> diye buyurmuştur. &Ccedil;&uuml;nk&uuml; Hz. Peygamber gelmiş ve gelecek b&uuml;t&uuml;n yaratılmışların en &acirc;limiydi. Ancak onu anlayan &ccedil;ok azdı. Bu y&uuml;zden eziyet &ccedil;ekiyordu. Ali de b&ouml;yleydi işte&hellip; O ilim şehrinin kapısıydı, ilim şehrine, Resulullah&rsquo;a (s.a.a) ulaşmak isteyen ona, yani kapıya gelmeliydi. Ama o yalnızdı, onu anlayan yoktu. <em>&ldquo;Sorun bana beni kaybetmeden&rdquo;</em> diye buyurduğunda, acaba ona &ldquo;sormuşlar mıydı?&rdquo; Peki, o halde b&uuml;y&uuml;k imam neden; <em>&ldquo;(G&ouml;ğ&uuml;slerine işaretle) Burada &ouml;ylesine derin, &ouml;ylesine geniş bir bilgi var ki ne olurdu, bunu anlayabilecek biri bulunsaydı.&rdquo;</em> diye ah &ccedil;ekiyordu?</p>\n\n<p>\n	&nbsp; Yalnızdı Ali&hellip; Bildiklerini anlayacak, onu derk edecek genişlikte bir kalp kabına sahip biri yoktu&hellip; Ve bu en b&uuml;y&uuml;k eziyetti&hellip;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>VE GULAT&rsquo;IN YAPTIĞI EZİYETLER</strong></p>\n\n<p>\n	İmam Ali&rsquo;ye d&uuml;şmanları kadar, onu sevmede aşırıya gidenler de -haşa- ona &ldquo;uluhiyet&rdquo; isnat ederek eziyet etmişlerdir. Tarihte <strong>&ldquo;Gulat&rdquo;</strong> olarak bilinen bu taife, İmam Ali d&ouml;neminde ortaya &ccedil;ıkmış ve İmam&rsquo;ın kendilerini şiddetle cezalandırmasına rağmen g&ouml;r&uuml;şlerinden d&ouml;nmemişlerdir. Diğer Ehl-i Beyt İmamları d&ouml;neminde de sahnede olan ve Ehl-i Beyt İmamlarının bizzat kendilerince lanetlenen bu taife az da olsa bug&uuml;n de vardır maalesef!</p>\n\n<p>\n	Emirulm&uuml;minin Ali (a.s) ş&ouml;yle buyurmaktadır: <em>&quot;Resulullah bana ş&ouml;yle buyurdu: &ldquo;Sende İsa&#39;dan bir misal var; bu &ouml;zellik Yahudileri İsa&#39;ya d&uuml;şman etti, &ouml;yle ki onun annesine iftira ettiler; Hıristiyanlara da onu sevdirdi, hatta onu sahip olmadığı makama koydular...&quot;</em> (M&uuml;sned-i Ebi Ya&#39;la, c.1, s.406/534; Terc&uuml;met Tercemet-i Emirulm&uuml;minin min Tarih-i Medinet-i Dimeşk, c.2, s.237/742; Emal-i Tus&icirc;, s.256/462; es-S&uuml;nne -İbn-i Ebi Asim-, s.470/1004-, Beyrut-Mektebetu&rsquo;l-İslamiyye, 2. baskı.)</p>\n\n<p>\n	İmamiyye Şiası&#39;na g&ouml;re g&acirc;l&icirc; (guluv yapan), Ehlibeyt (a.s) hakkında peygamberlik ve ilahlık gibi, onların kendileri i&ccedil;in iddia etmedikleri makamı s&ouml;yleyen kimsedir. (Mecmau&rsquo;l-Bahreyn -Fahruddin Tureyh&icirc;-, (ğluv), c.2, s.1332, Kum-Bi&#39;set m&uuml;essesesi, 1. baskı.)</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: <em>&quot;Bizim kendimiz hakkımızda s&ouml;ylemediklerimizi, bizim hakkımızda s&ouml;yleyene Allah lanet etsin; bizi, yaratan, d&ouml;n&uuml;ş&uuml;m&uuml;z kendisine olan ve işimizi elinde bulunduran Allah&#39;ın kulluğundan &ccedil;ıkarana Allah lanet etsin.&quot;</em> (Biharu&rsquo;l-Envar -Meclis&icirc;-, c.25, s.297/59, Rical-i Keşşi&#39;den naklen, Beyrut-el-Vef&acirc; m&uuml;essesesi, 2. baskı.)</p>\n\n<h3>\n	<strong>GULAT VE GULAT FIRKALARININ G&Ouml;R&Uuml;ŞLERİ</strong></h3>\n\n<p>\n	Gulatın en &ouml;nemli g&ouml;r&uuml;ş&uuml;, Resulullah ve Ehlibeyt İmamlarının (a.s) ilahlığına inanmaları, onları ilahlıkta Allah Teala&#39;nın ortakları olduğuna, vahiy ve ilham almaksızın gaybı bildiklerine, onların hadis değil, kadim olduklarına, onları tanımakla hi&ccedil; bir itaat ve ibadete ihtiya&ccedil; olmadığına, onları tanımanın y&uuml;k&uuml;ml&uuml;l&uuml;kleri kaldırdığına, Allah Teala&#39;nın, kulların işlerini mutlak suratte ve m&uuml;stakil olarak kendilerine bıraktığına, Ehlibeyt İmamlarının peygamber olduğuna, bazılarının ruhunun bazılarına tenas&uuml;h ettiğine, kendilerine başkasının ruhu tenas&uuml;h edilenlerin &ouml;lmediklerine ve şehit olmadıklarına, aksine insana &ouml;lm&uuml;ş g&ouml;r&uuml;nd&uuml;klerine, Ehlibeyt İmamlarının ilim, şecaat ve diğer ahlak&icirc; erdemlerde Resulullah&rsquo;tan &uuml;st&uuml;n olduklarına ve bunun gibi Allah Teala&#39;nın azametini, g&uuml;c&uuml;n&uuml; ve şanını d&uuml;ş&uuml;r&uuml;p kulu Allah Teala&#39;nın derecesine y&uuml;celten diğer fasit itikatlara inanmaktadırlar.</p>\n\n<p>\n	<strong>GULAT&#39;A KARŞI EHLİBEYT&#39;İN TUTUMU</strong></p>\n\n<p>\n	Ehlibeyt İmamları (a.s) Guluv hareketine karşı a&ccedil;ık ve net bir tutum takınmışlardır; onlarla m&uuml;cadele etmiş, ellerindeki t&uuml;m imk&acirc;nlarıyla guluv ve Gulatın yayılmasını &ouml;nlemeye &ccedil;alışmışlar, guluvun k&uuml;f&uuml;r, şirk ve dinden &ccedil;ıkış olduğunu a&ccedil;ıklamış, Gulat&#39;a lanet etmiş ve onlardan beri olduklarını bildirmişler, onların d&uuml;zen ve yalanlarını ortaya &ccedil;ıkarmış ve şiilerini onlardan sakındırmışlardır. Aşağıda bu hususta rivayet edilen bazı hadislere değineceğiz:</p>\n\n<p>\n	1- Resulullah (s.a.a) buyurmuştur ki: <em>&quot;Guluvdan sakının; bilin ki sizden &ouml;ncekileri dinde guluv etmeleri &ouml;ld&uuml;rd&uuml;.&quot;</em> (Tabakatu&rsquo;l-Kubra -İbn-i Sa&#39;d-, c.2, s.180-181; S&uuml;nen-i Kubra -Beyhak&icirc;- c.5, s.127)</p>\n\n<p>\n	2- Emirulm&uuml;minin Ali&rsquo;den (a.s) ş&ouml;yle rivayet ediliyor: <em>&quot;K&uuml;f&uuml;r d&ouml;rt direk &uuml;zerine kurulmuştur: Fısk, guluv, şek ve ş&uuml;phe.&quot;</em> (Usul-u K&acirc;fi, c.2, s.391/1)</p>\n\n<p>\n	3- Yine İmam Ali&rsquo;den (a.s) ş&ouml;yle rivayet edilmiştir: <em>&quot;Bizim hakkımızda guluv etmekten sakının; &#39;Allah&rsquo;ın emrinde olan k&uuml;&ccedil;&uuml;k kullardır&#39; diyin ve bunu dedikten sonra faziletimizde istediğiniz şeyi s&ouml;yleyin.&quot;</em> (el-Hısal, s.614/10; Tuhefu&rsquo;l-Ukul en &Acirc;li&rsquo;r-Resul -İbn-i Şu&#39;be-i Herran&icirc;-, s.104, Necefu&rsquo;l-Eşref- Hayderiyye basımı, 5. baskı; Gureru&rsquo;l-Hikem, s.2740)</p>\n\n<p>\n	4- İmam Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&quot;Guluv edene de ki: Allah&#39;a t&ouml;vbe edin; zira siz fasık, k&acirc;fir ve m&uuml;şriksiniz.&quot;</em> (Rical-u Keşş&icirc;, s.297/527)</p>\n\n<p>\n	5- Yine İmam&rsquo;dan (a.s) ş&ouml;yle rivayet edilir: Sudeyr&#39;in, o hazrete, bazıları, <strong>&quot;O&#39;dur ki g&ouml;kte de Tanrı&#39;dır, yerde de Tanrı&#39;dır&quot;</strong> (Zuhruf, 84) ayetine dayanarak sizin ilah olduğunuzu s&ouml;yl&uuml;yorlar, demesi &uuml;zerine İmam (a.s) ş&ouml;yle buyurdu: <em>&quot;Ey Sudeyr! Benim kulağım, g&ouml;z&uuml;m, derim, etim, kanım ve bedenimdeki t&uuml;yler onlardan beridir ve Allah da onlardan beridir; onlar benim ve babalarımın dini &uuml;zere değillerdir. Vallahi, Allah kıyamet g&uuml;n&uuml; benimle onları bir araya getirince onlara gazap edecektir.&quot;</em> (Usul-u K&acirc;fi, c.1, s.269/6)</p>\n\n<p>\n	6- İmam Sadık&rsquo;tan (a.s) bir rivayette de ş&ouml;yle ge&ccedil;er: <em>&quot;Gen&ccedil;lerinizi Gulat&#39;tan sakındırın ki onları fasit etmesinler; Gulat, Allah&#39;ın en k&ouml;t&uuml; kullarıdır. Onlar, Allah&#39;ın azametini k&uuml;&ccedil;&uuml;lt&uuml;p Allah&#39;ın kulları i&ccedil;in ilahlık iddia ederler; vallahi Gulat Yahudilerden, Hıristiyanlardan, Mecusilerden ve Allah&#39;a ortak koşanlardan daha k&ouml;t&uuml;d&uuml;r.&quot;</em> (Emali-i Tusi, s.650/1349) (Gulat ile ilgili bu b&ouml;l&uuml;m &nbsp;<a href=\"http://www.caferilik.com/\">www.caferilik.com</a> sitesinden alınmıştır.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>GULAT HAKKINDA B&Uuml;Y&Uuml;K Şİİ &Acirc;LİM ŞEYH SADUK&rsquo;UN G&Ouml;R&Uuml;ŞLERİ</strong></p>\n\n<p>\n	Gulata b&uuml;y&uuml;k Şii &acirc;limleri de şiddetle karşı &ccedil;ıkmış ve onları lanetlemişlerdir. Biz burada Şia&rsquo;nın b&uuml;y&uuml;k &acirc;limlerinden Şeyh Saduk&rsquo;un Gulat ve guluv hakkındaki g&ouml;r&uuml;şlerine yer vermekle yetineceğiz:</p>\n\n<p>\n	&ldquo;Bizim, Gulat (inan&ccedil;ta aşırı gidenler) ve Mufavvıza hakkındaki inancımız şudur:<a href=\"http://imammehdi.tripod.com/sia_itikadi/37_114_guluv_tefvizin_inkari.htm#1d#1d\"><sup>1</sup></a> Bunlar, Şanı Y&uuml;ce Allah&#39;ın ink&acirc;rcılarıdır. Onlar, Yahudiler, Hıristiyanlar, Mecusiler, Kaderiyye, Haruriyye (Hariciler), bidat&ccedil;iler ve sapık g&ouml;r&uuml;şlere sahip olanlardan daha k&ouml;t&uuml;d&uuml;rler. Şanı Y&uuml;ce Allah, hi&ccedil;bir şeyi onlardan daha k&uuml;&ccedil;&uuml;k kılmamıştır. Nitekim Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Allah&#39;ın kendisine kitabı, h&uuml;km&uuml;, peygamberliği verdiği kimseye: &#39;Allah&#39;ı bırakıp bana kulluk edin&#39; demek yaraşmaz, fakat: &#39;Kitabı &ouml;ğrettiğinize,</strong><strong> okuduğunuza g&ouml;re Rabbe kul olun&#39; demek yaraşır. Size melekleri, peygamberleri Rab olarak benimsemenizi emretmesi de yaraşmaz. Siz M&uuml;sl&uuml;man olduktan sonra, size ink&acirc;r etmeyi mi emredecek?&rdquo; </strong>(Ali İmran, 79/80)</p>\n\n<p>\n	Sonra G&uuml;&ccedil;l&uuml; ve Ulu Allah, <strong>&quot;...Dininizde taşkınlık etmeyin...&quot;</strong> (Nisa, 171) buyurmuştur.</p>\n\n<p>\n	İnancımıza g&ouml;re bu olaylar, hakikaten onların başına gelmiş ve halk arasında İmamların (a.s) durumları ile ilgili olarak, onların bir kısmının haddi aştığı gibi ş&uuml;pheler s&ouml;z konusu olmamıştır. Aksine halk, onların &ouml;ld&uuml;r&uuml;lmelerine, tahmin, hayal, ş&uuml;phe ve iddia değil, hakikaten ve sağlam bir şekilde şahit olmuştur. Kim İmamların bir kısmının veya birinin hakikaten &ouml;ld&uuml;r&uuml;lmeyip yerine başkasının &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; iddia ederse, her hususta bizim dinimizden değildir ve biz ondan uzaklaşırız.</p>\n\n<p>\n	Nebi ve İmamlar, onların &ouml;ld&uuml;klerini bildirmişlerdir. Onların &ouml;ld&uuml;r&uuml;lmediğini ve &ouml;ld&uuml;r&uuml;lmeyeceğini s&ouml;yleyen, onları yalanlamıştır. Onları yalanlayan ise, g&uuml;&ccedil;l&uuml; ve ulu Allah&#39;ı yalanlamış ve O&#39;nu ink&acirc;r etmiş ve b&ouml;ylece İslam&rsquo;dan &ccedil;ıkmış olur.</p>\n\n<p>\n	<strong>&quot;Ve kim İslam&#39;dan başka bir din ararsa bilsin ki o din, ondan kabul edilmeyecek ve o, ahirette kaybedenlerden olacaktır.&rdquo;</strong> (Ali İmran, 85)</p>\n\n<p>\n	İmam Ali er-Rıza (a.s) dua ederken ş&ouml;yle derdi: &quot;Ey Allah&rsquo;ım! G&uuml;&ccedil; ve kuvvet bakımından ancak sana sığınırım; &ccedil;&uuml;nk&uuml; seninkinden başka g&uuml;&ccedil; ve kuvvet yoktur. Ey Allah&rsquo;ım! Bizim i&ccedil;in, bizim kendi hakkımızda bilmediğimiz şeyleri s&ouml;yleyenlerden sana sığınırım. Ey Allah&rsquo;ım! Yaratılmışlar Senindir ve buyruk da sendendir. <strong>&lsquo;Ancak sana ibadet eder ve ancak senden yardım dileriz.&rsquo;</strong>. Ey Allah&rsquo;ım! Sen bizim Yaradanımızsın ve sen &ouml;nceki soyumuzla sonraki soyumuzu da Yaradansın. Ey Allah&rsquo;ım! Senden başkası Rabliğe ulaşamaz ve Tanrılık senden başkasına yakışmaz. Bu bakımdan senin b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; k&uuml;&ccedil;&uuml;lten Hıristiyanlara lanet et! Senin, yarattıklarına benzediğini s&ouml;yleyenlere de lanet et! Ey Allah&rsquo;ım! Muhakkak ki biz, senin kullarınız ve senin kullarının oğullarıyız. Kendi nefislerimiz i&ccedil;in, ne zarar ne fayda, ne &ouml;l&uuml;m ne hayat ve ne de dirilip-dağılmaya (nuş&ucirc;r) g&uuml;c&uuml;m&uuml;z var. Ey Allah&rsquo;ım! Bizim, yarattığımız birtakım şeyler olduğunu ve bizim rızk verdiğimizi iddia eden kimseden, İsa b. Meryem&#39;in (as) Hıristiyanlardan ka&ccedil;ışı gibi sana ka&ccedil;ar, sana sığınırız. Ey Allah&rsquo;ım! Onların iddia ettikleri şeyleri ileri s&uuml;rmelerini biz istemedik. Bu sebepten onların s&ouml;yledikleri y&uuml;z&uuml;nden bizi cezalandırma ve ileri s&uuml;rd&uuml;kleri şeylerden dolayı bizi bağışla! <strong>&lsquo;Rabbim, yery&uuml;z&uuml;nde k&acirc;firlerden tek kişi bırakma. &Ccedil;&uuml;nk&uuml; sen onları bırakırsan, kullarını saptırırlar ve yalnız ahlaksız nank&ouml;rleri doğururlar.&rsquo;</strong> (Nuh, 26/27)&rdquo;</p>\n\n<p>\n	(Şeyh Saduk, Ris&acirc;letu&#39;l İ&#39;tikadati&#39;l İm&acirc;miyye, guluv (aşırılık) ve tefviz&#39;in (vekil kılma-havale) ink&acirc;rı hakkındaki inan&ccedil; b&ouml;l&uuml;m&uuml;)</p>\n\n<p>\n	Allah&rsquo;ım, bizi o aziz İmam&rsquo;a eziyet edenlerden etme, kalbimizi onun m&uuml;barek sevgisi ile doldur. Onun sevgisi bizim en b&uuml;y&uuml;k hazinemizdir. Biz onun (a.s) sevgisi ile zenginiz. Bizi bu hazineden mahrum etme&hellip;</p>\n\n<p>\n	Selam olsun sana ey Ali</p>\n\n<p>\n	Selam olsun sana ey mazlum</p>\n\n<p>\n	Selam olsun sana ve senin pak evlatlarına</p>\n\n<p>\n	Selam olsun sana tabi olanlara</p>\n\n<p>\n	Selam olsun senin velayet bayrağın altında toplananlara</p>\n\n<p>\n	Şahadet ederim ki sen hak İmamsın</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allahumme salli ala Muhammed ve &Acirc;l-i Muhammed ve acci&rsquo;l ferecehum, ve ehlik a&rsquo;daehum&hellip;</p>','Ali (A.S)  En Büyük Mazlum','','publish','closed','open','','ali-a-s-en-buyuk-mazlum','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2786',0,'post','',0),(2787,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<h5 align=\"right\">\n	<br />\n	Abbas KAZİMİ</h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	Genelde imamet &ouml;zelde ise İmam Ali&#39;nin (a.s) imameti hakkında farklı bakış a&ccedil;ıları ve farklı yaklaşımlar sergilenmiştir. Konuyla ilgili kaynak ve malzemelerin &ccedil;okluğu buna mucip olmuştur. Bazıları konuya İmam Ali&#39;nin imameti ile ilgili ayetlerle yaklaşım sergilemiş, bazıları konuyu İmam Ali&#39;nin hilafeti ile ilgili hadislerle ele almış, bazıları tarih&icirc; olaylardan hareketle sonuca varmak istemiş, bazıları İmam Ali&#39;nin fazileti ile ilgili onlarca ayet ve binlerce hadisten yola &ccedil;ıkarak imametine ulaşmak istemiştir. Bu değerli ve değişik y&ouml;ntemlerin her birinin izlendiği bir&ccedil;ok kitap ve makale yazılmıştır.</p>\n\n<p>\n	Bir de s&ouml;z konusu y&ouml;ntemlerden faydalanılarak konuya farklı bir yaklaşım tarzı kazandırılmıştır. Bu karma y&ouml;ntemde, ilk &ouml;nce Kur&#39;&acirc;n-ı Kerim&#39;de İsl&acirc;m &ouml;ncesi imam olan insanların imameti ile ilgili ayetlerde zikredilen vasıflarından hareketle imamda aranan vasıflar belirlenir ve a&ccedil;ıklanır, daha sonra İmam Ali o vasıflar noktasında değerlendirmeye tabi tutulur, İmam Ali&#39;nin hayatında bu niteliklerin nasıl tezah&uuml;r ettiğine, farklı bir ifadeyle Kur&rsquo;an-ı Samıt&rsquo;ın Kur&rsquo;an-ı Natık&rsquo;da nasıl tecelli ettiğine bakılır ve b&ouml;ylece Ali&#39;nin hak imam olduğu sonucuna varılır.</p>\n\n<p>\n	Bu yaklaşım tarzı insanı, taassup ve &ouml;n yargıdan uzaklaştırır, şahsiyetlere saplanıp kalmaktan kurtarır; konuya &ouml;l&ccedil;&uuml; ve mizanla yaklaşma imk&acirc;nı sunar; imamların makamını anlamamıza ve onları imam yapan &ouml;zelliklerden ders &ccedil;ıkarmamıza yardımcı olur. Bu sayede neden İmam Ali&rsquo;ye Kur&rsquo;an-ı Natık ve Canlı Kur&rsquo;an denildiğinin sebebi daha rahat anlaşılmış olur.</p>\n\n<p>\n	Ancak her şeyden &ouml;nce bu konuda acziyetimizi ifade etmek isteriz. Yazılanlar &ldquo;deryadan bir damla&rdquo; misalidir. Allah&#39;ın kelamı olan Kur&#39;&acirc;n-ı Samıt&#39;ı bilgice kuşatmak nasıl m&uuml;mk&uuml;n değilse İmam Ali&rsquo;nin makamını anlamak ve anlatmak da bir o kadar zor olsa gerek. O, tezatları, zıt sıfatları kendinde barındıran bir şahsiyettir. Guluvv(aşırıcılık) saplantısı da bunun bir g&ouml;stergesidir.</p>\n\n<p>\n	<strong>1-</strong> Allah Teala Hz. İbrahim, Hz. İshak ve Hz. Yakub&#39;un imameti ile ilgili olarak ş&ouml;yle buyuruyor:</p>\n\n<p>\n	İshak&#39;ı ve fazladan bir bağış olarak Yakub&#39;u ona (İbrahim&#39;e) verdik. Hepsini de salihler kıldık.</p>\n\n<p>\n	Onları, emrimizle hidayete erdiren imamlar kıldık. Kendilerine hayırlı işler yapmayı, namazı hakkıyla kılmayı ve zek&acirc;tı vermeyi vahyettik. Onlar, s&uuml;rekli sadece bize ibadet eden kimselerdi.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong>[1]</strong></a></p>\n\n<h3>\n	Ayetle İlgili Kısa A&ccedil;ıklama</h3>\n\n<p>\n	Ayet-i kerime&#39;de Hz. İbrahim Peygamber&#39;in <em>&quot;Rabbim, bana salihlerden bağışta bulun (salih olacak &ccedil;ocuk ver)&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a> </em>duasına karşılık kendisine Hz. İsmail&#39;in dışında İshak ve torunu Yakub&#39;un verildiği ve hepsinin (İbrahim, İshak ve Yakub) salihlerden kılındığı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Ardından imam kılınan bu salihlerin tekvin&icirc; hidayetle g&ouml;revlendirildikleri ve kendilerine hayırlı işlerin vahyedildiği ifade edilmiştir.</p>\n\n<p>\n	İmamları imam olmayanlardan ayıran &ouml;zellik onların teşri&icirc; hidayetin yanı sıra tekvin&icirc; hidayetle g&ouml;revlendirilmeleridir. Bunu ayet-i kerime&#39;de ge&ccedil;en &quot;emrimizle&quot; ifadesinden anlıyoruz. &quot;Emr&quot; kelimesi Kur&#39;an-ı Kerim&#39;de Allah Teala bağlamında tekvin&icirc; olgularda kullanılmıştır. &Ouml;rneğin: <em>&quot;O&#39;nun emri, bir şeyi dilediği zaman sadece ona &#39;Ol.&#39; demektir. O da hemen oluverir.&quot;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong>[3]</strong></a> &quot;Bizim emrimiz, bir g&ouml;z kırpması gibi bir şeydir.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Ayrıca hayırlı işler yapmaya, namazı hakkıyla kılmaya ve zek&acirc;tı vermeye y&ouml;nelik vahiy de tekvin&icirc; vahiy t&uuml;r&uuml;ndendir. Yani aynen bal arısına ve Hz. Musa&#39;nın annesine edilen vahiy t&uuml;r&uuml;ndendir:</p>\n\n<p>\n	&quot;Rabbin bal arısına: Dağlardan, ağa&ccedil;tan ve insanların yaptıkları şeylerden kendine evler (kovanlar) edin. Sonra her &ccedil;eşit meyveden ye, ardından emre boyun eğerek Rabbinin yollarını kat et diye vahyetti&hellip;&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><em><strong>[5]</strong></em></a></p>\n\n<p>\n	&quot;Musa&#39;nın annesine: Onu emzir, ondan dolayı korkuya kapılınca onu denize (Nil nehrine) bırak. Korkma ve &uuml;z&uuml;lme, kuşkusuz biz onu sana geri vereceğiz ve onu peygamberlerden kılacağız, diye vahyetti.</p>\n\n<p>\n	Yoksa ayette vahyedilenler, genel konulardır ve onlara has değildir. Demek ki imamlar Allah katından tekvin&icirc; vahiyle desteklenirler.</p>\n\n<p>\n	Elbette Allah&#39;ın onlara y&ouml;nelik bu l&uuml;tfunun nedeni onların daha &ouml;nce sadece Allah&#39;a ibadet etmeleri ve sadece O&#39;na kulluk sunmalarıdır.</p>\n\n<p>\n	Aslında bu, onları imam yapan etken ve niteliktir. İmam olan insanda aranan şartların başında bu husus gelir.</p>\n\n<p>\n	Onlar &ouml;nceden teşri&icirc; vahyimize amel ederlerdi, bunun &uuml;zerine biz de tekvin&icirc; vahiyle onları destekledik. Onlarda ortam ve kabiliyet olduğu i&ccedil;in y&uuml;ce Allah onlara bağışta bulundu.</p>\n\n<p>\n	Ayrıca ayetten imam olacak insanın kendisine imamet makamı verilmeden &ouml;nce asla şirk pisliğine bulaşmamış olması ve sadece Allah&#39;a ibadet ediyor olması gerektiği de anlaşılmaktadır.</p>\n\n<h3>\n	İmam Ali&#39;ye Tatbiki</h3>\n\n<p>\n	İbadet, din&icirc; &ouml;ğretilerin başında gelir. Hz. Ali&rsquo;nin ibadetinde ve ihlasında, imanının kemalinde hi&ccedil; kimsenin ş&uuml;phesi yoktur. Hz. Peygamber&#39;e (s.a.a) ilk iman eden odur. O Allah Teala&#39;ya ibadeti &uuml;&ccedil; kısma ayırıyor ve kendi ibadetini en &uuml;st&uuml;n ibadet olarak niteliyordu:</p>\n\n<p>\n	Bir b&ouml;l&uuml;k halk sevap i&ccedil;in Allah&rsquo;a ibadet eder; bu ibadet, tacirlerin ibadetidir. Bir b&ouml;l&uuml;k de Allah&rsquo;a korkudan ibadet eder, bu da k&ouml;lelerin ibadetidir. Bir b&ouml;l&uuml;kse, Allah&rsquo;a ş&uuml;kretmek i&ccedil;in ibadet eder; işte h&uuml;r kişilerin ibadeti budur.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a></p>\n\n<p>\n	Allah&rsquo;ım! Ben cehennemden korktuğum veya cennetine tamah ettiğim i&ccedil;in sana ibadet etmiyorum; ben seni ibadete layık g&ouml;rd&uuml;ğ&uuml;m i&ccedil;in sana ibadet etmekteyim.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></p>\n\n<p>\n	Hz. Peygamber (s.a.a) Hendek Savaşı&rsquo;nda Hz. Ali Arab&#39;ın namlı kahramanı Amr b. Abdevudd&#39;un karşısına &ccedil;ıkarken onu &quot;imanın tamamı&quot; olarak nitelemiş ve ş&ouml;yle buyurmuştur: <em>&quot;İmanın t&uuml;m&uuml; k&uuml;fr&uuml;n t&uuml;m&uuml;n&uuml;n karşısına &ccedil;ıkmıştır.&quot;</em></p>\n\n<p>\n	Mezkur savaşta Amr b. Abdevudd&rsquo;un ona yaptığı saygısızlık karşısında sergilediği tavır onun &uuml;st&uuml;n ihlasının bir &ouml;rneğidir.</p>\n\n<p>\n	Yine aynı savaşta Hz. Peygamber&rsquo;in, <em>&quot;Ali&#39;nin Hendek g&uuml;n&uuml;ndeki darbesi insanların ve cinlerin ibadetinden daha &uuml;st&uuml;nd&uuml;r.&quot;</em> s&ouml;z&uuml; Hz. Ali&#39;nin ibadeti konusunda son noktayı koyar niteliktedir.</p>\n\n<p>\n	İmam Ali&#39;nin ibadetteki ihlasına İnsan Suresi&#39;nde ebrarla ilgili ayetler yeterince tanıktır:</p>\n\n<p>\n	Onlar, adaklarını yerine getirirler ve şerri yaygın olan bir g&uuml;nden korkarlar. Kendi canları &ccedil;ektiği halde, yemeği yoksula, yetime ve esire yedirirler. &quot;Biz size, ancak Allah rızası i&ccedil;in yediriyoruz; sizden ne bir karşılık istiyoruz, ne de teşekk&uuml;r. Biz, asık suratlı, sert bir g&uuml;nden dolayı Rabbimizden korkuyoruz.&quot; derler.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></p>\n\n<p>\n	İmam Ali b&ouml;ylesine bir ibadet sergilediği i&ccedil;in Allah Teala da buna karşılık &quot;hayırlı işler yapmayı, namazı hakkıyla kılmayı ve zek&acirc;tı vermeyi&quot; vahyetti ona.</p>\n\n<p>\n	Bu tekvin&icirc; vahyin İmam Ali&#39;ye dair ifadesi &quot;Tathir Ayeti&quot;dir: <em>&quot;Kuşkusuz Allah, yalnızca siz Ehlibeyt&#39;ten her t&uuml;rl&uuml; pisliği uzaklaştırmak ve sizi tertemiz yapmak ister.&quot; </em></p>\n\n<p>\n	Allah Teala tekvin&icirc; irade ile Hz. Ali&#39;nin de dahil olduğu Ehlibeyt&#39;ten g&uuml;nahları uzak tuttuğunu ve onları tertemiz yaptığını buyuruyor.</p>\n\n<p>\n	İmam Ali Kur&#39;an&#39;ın tanıklığı &uuml;zere hayırlı işlerde &ouml;nc&uuml;d&uuml;r. Hayırda &ouml;nc&uuml;l&uuml;k ise ona Kur&#39;an ilmini miras almayı kazandırmıştır:</p>\n\n<p>\n	Sonra kitabı (Kur&#39;an&#39;ı), kullarımızdan se&ccedil;tiklerimize miras bıraktık. Onlardan (kullardan) kendisine zulmeden var, onlardan orta halli olan ve onlardan Allah&#39;ın izni ile iyiliklerde &ouml;ne ge&ccedil;en var. İşte b&uuml;y&uuml;k l&uuml;tuf budur.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a></p>\n\n<p>\n	Bunu Hz. Peygamber&#39;in şu s&ouml;z&uuml; de desteklemektedir: <em>&quot;Ben ilmin şehriyim, Ali de onun kapısıdır, şehre girmek isteyen kapısından girsin.&quot;</em></p>\n\n<p>\n	Ali bu konuda o kadar zirveye varmış ki Hz. Peygamber (s.a.a) onun hakkında <em>&quot;Ali hak ile, hak da Ali iledir.&quot;</em> buyurarak onu hakla batılın mizanı ve m&uuml;nafıkla m&uuml;mini ayırt etmenin &ouml;l&ccedil;&uuml;s&uuml; ilan etmiştir.</p>\n\n<p>\n	Zek&acirc;tın tekvin&icirc; vahyine gelince bu da Kur&#39;an&#39;ın tanıklığıyla şu ifadelerle Ali&#39;de tecelli etmiştir: <em>&quot;Ş&uuml;phesiz sizin veliniz, yalnızca Allah, Resul&uuml; ve namazı hakkıyla yerine getiren ve r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minlerdir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>2- </strong>Allah Teala İsrailoğulları&rsquo;ndan bazılarının imameti ile ilgili olarak ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Andolsun biz Musa&rsquo;ya kitap (Tevrat) verdik, şu halde onunla buluşacağından ş&uuml;phe etme. Biz o kitabı İsrailoğulları&rsquo;na hidayet kaynağı kıldık.</p>\n\n<p>\n	Sabrettikleri i&ccedil;in onların i&ccedil;inden emrimizle hidayet eden imamlar kıldık. Onlar ayetlerimize yakin etmişlerdi.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></p>\n\n<h3>\n	Ayetle İlgili Kısa A&ccedil;ıklama</h3>\n\n<p>\n	Ayet-i kerime&#39;de Tevrat&rsquo;ın bereketlerinden bahsedilmektedir. Onun hidayet kaynağı olduğu, ayrıca imam yetiştirdiği a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu ayette de &ouml;nceki ayette olduğu gibi imam insanların teşri&icirc; hidayetin yanı sıra tekvin&icirc; hidayetle de g&ouml;revlendirildikleri ifade edilmiştir.</p>\n\n<p>\n	Ayrıca imamet makamının taşıdıkları iki nitelikten dolayı kendilerine verildiğine vurgu yapılmıştır: Sabır ve Yakin.</p>\n\n<p>\n	<strong>Sabır:</strong> Bu ayetteki &quot;sabrettikleri i&ccedil;in&quot; ifadesi ile ibtila ayetindeki<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ifade aynı mesaja y&ouml;neliktir. İbtila ayetinde <em>&quot;sabrettikleri&quot;</em> ifadesi yerine <em>&quot;bir takım kelimelerle imtihan edildi, o da onları tamamladı.&quot;</em> ifadesi kullanılmıştır.</p>\n\n<p>\n	Usul-i K&acirc;fi&#39;de<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> İmam Cafer Sadık&#39;tan (a.s) sabırla ilgili ş&ouml;yle nakledilir:</p>\n\n<p>\n	Sabır imanın başıdır.</p>\n\n<p>\n	Sabır iman i&ccedil;in bedendeki baş gibidir. Baş giderse, beden gider. Aynı şekilde sabır giderse, iman da gider.</p>\n\n<p>\n	İmam Seccad (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Sabır iman i&ccedil;in bedendeki baş gibidir. Sabrı olmayanın imanı yoktur.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;de meleklerin cennette m&uuml;minleri karşılamasından s&ouml;z edilirken onlara hitaben ş&ouml;yle dedikleri yer alır: <em>&quot;&hellip;Melekler her kapıdan onların yanına vararak (derler ki:) Sabrınız karşılığında size selam olsun.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong>[14]</strong></a></em> Meleklerin, m&uuml;minlerin t&uuml;m sıfatlarının i&ccedil;inden sadece sabır sıfatıyla kendilerine hitap etmesi bu sıfatın &ouml;nemini ortaya koymaktadır.</p>\n\n<p>\n	Hz. Resul-i Ekrem (s.a.a) sabrı &uuml;&ccedil; kısma b&ouml;l&uuml;yor:</p>\n\n<p>\n	1- İtaat yolunda sabır</p>\n\n<p>\n	2- G&uuml;naha sabır</p>\n\n<p>\n	3- Musibet ve acı olaylara sabır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	<strong>Yakin: </strong>Yakin, i&ccedil;inde şek ve ş&uuml;phe barındırmayan bilgidir. Yakin &uuml;&ccedil; kısımdır.</p>\n\n<p>\n	1- İlmu&rsquo;l-yakin.</p>\n\n<p>\n	2- Aynu&rsquo;l-yakin.</p>\n\n<p>\n	3- Hakku&rsquo;l-yakin.</p>\n\n<p>\n	Bazen insan kanıt ve istidlal yoluyla bir bilgiye ulaşır. &Ouml;rneğin bir yerde dumanın y&uuml;kselmesinden orada ateşin varlığı sonucuna varır. Bazen ateşin varlığını bizzat m&uuml;şahede ve g&ouml;zlemleme sonucu anlar. Bazen de ateşin yakıcılığını ve hararetini v&uuml;cudunda hissederek ateşin varlığını anlar. Her &uuml;&ccedil; yol insanı bilgiye ulaştırmasına rağmen birbirinden farklıdırlar. Bunların birincisine ilmu&rsquo;l-yakin, ikincisine aynu&rsquo;l-yakin, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;ne hakku&rsquo;l-yakin denir.</p>\n\n<p>\n	Yakin olursa hicaplar ortadan kalkar. Yakin sonucu insanın basiret g&ouml;z&uuml; a&ccedil;ılır. Kıyamet g&uuml;n&uuml;nde g&ouml;zlerin &uuml;zerindeki perdeler kaldırılınca insanlar olayların ger&ccedil;eğini g&ouml;receklerdir. Ger&ccedil;ekler değişime uğramamışlardır. Sadece insan d&uuml;nyada iken g&ouml;zlerinin &uuml;zerindeki perdeden dolayı onları g&ouml;remez olmuştu. Allah Teala ş&ouml;yle buyuruyor: <em>&quot;Andolsun sen bundan gaflette idin, biz senin perdeni kaldırdık. Bug&uuml;n artık g&ouml;z&uuml;n kesindir.&quot; </em>İnsanın yakini olsa basiret g&ouml;z&uuml; a&ccedil;ılır ve Kur&#39;&acirc;n-ı Kerim&#39;de ger&ccedil;ekleri a&ccedil;ıklanan gıybet, yetimin malını yeme vb. g&uuml;nahların hakikatini g&ouml;r&uuml;rd&uuml;.</p>\n\n<p>\n	Allah Teala yakin olması durumunda bu d&uuml;nyada cehennemin g&ouml;r&uuml;leceğini a&ccedil;ıklıyor:</p>\n\n<p>\n	&quot;Hayır; (sizin sandığınız gibi değil;) eğer kesin bilgiye (ilmu&#39;l-yakine) sahip olsaydınız, kesinlikle cehennemi (bu d&uuml;nyada basiret g&ouml;z&uuml;yle) g&ouml;r&uuml;rd&uuml;n&uuml;z. Sonra onu (kıyamette) yakin g&ouml;z&uuml;yle (aynu&#39;l-yakinle) g&ouml;receksiniz.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><em><strong>[16]</strong></em></a></p>\n\n<p>\n	Burada Usul-i K&acirc;fi&#39;de<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> bu ayetin i&ccedil;eriğine &ouml;rnek sayılabilecek bir hadisi nakletmemiz yerinde olacaktır. İshak b. Ammar rivayet eder ki: İmam Cafer Sadık&#39;ın (a.s) ş&ouml;yle dediğini duydum:</p>\n\n<p>\n	Bir g&uuml;n Resulullah (s.a.a) insanlara sabah namazını kıldırdı. Mescitte bir gence baktı, gen&ccedil; titriyordu ve başını &ouml;ne eğmişti. Rengi sapsarı kesilmişti. Bedeni son derece zayıftı. G&ouml;zleri zayıflıktan &ccedil;ukurlaşmıştı.</p>\n\n<p>\n	&ndash; Resulullah dedi ki: Nasıl sabahladın ey falanca?</p>\n\n<p>\n	&ndash; Dedi ki: Yakin &uuml;zere sabahladım, ya Resulullah!</p>\n\n<p>\n	Resulullah (s.a.a) adamın bu cevabına şaşırdı ve dedi ki: Her yak&icirc;nin bir hakikati var. Senin yak&icirc;ninin hakikati nedir?</p>\n\n<p>\n	Dedi ki: Benim yakinim -ya Resulullah- beni &uuml;z&uuml;nt&uuml;ye sevk eder; geceleri uykusuz ge&ccedil;irmeme, sıcak g&uuml;nlerimde susuzluğa katlanmama (oru&ccedil; tutmama) yol a&ccedil;ar. Artık d&uuml;nyadan ve d&uuml;nyadaki her şeyden sıkılıyorum. Sanki Rabbimin arşına bakıyor gibiyim. Rabbim mahl&ucirc;katın hesabını g&ouml;r&uuml;yor gibi. B&uuml;t&uuml;n mahl&ucirc;kat hesap vermek i&ccedil;in mahşerde toplanmış da ben de aralarındaymışım gibi geliyor bana. Cennette nimetlenen, kurulmuş koltuklara yaslanarak birbirleriyle tanışmakta olan cennetliklere bakıyorum gibi. Ateşte azap &ccedil;eken ve feryat edip duran cehennemlikleri seyrediyormuşum gibi. Şu anda cehennemin uğultusunu duyar gibiyim.</p>\n\n<p>\n	Resulullah (s.a.a) ashabına ş&ouml;yle dedi: Bu, Allah&#39;ın kalbini imanla aydınlattığı bir kuldur.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Sonra gen&ccedil; adama d&ouml;nd&uuml; ve bu haline devam et, dedi.</p>\n\n<p>\n	Gen&ccedil; adam dedi ki: Ya Resulullah! Benim i&ccedil;in Allah&#39;a dua et. Bana senin yanında şehit olmayı nasip etsin.</p>\n\n<p>\n	Resulullah onun i&ccedil;in dua etti. &Ccedil;ok ge&ccedil;meden, Resulullah (s.a.a) ile birlikte bir sefere katıldı. Şehit d&uuml;şen dokuz kişinin ardından onuncu kişi olarak şehit d&uuml;şt&uuml;.</p>\n\n<p>\n	İnsan yakini sonucu gayb &acirc;lemi ile irtibat kurabilir ve bu y&uuml;zden tabiat &uuml;zerinde bir takım tasarruflarda bulunabilir. Yakin sonucu gayb &acirc;lemi ile irtibat ve tekvin&icirc; velayet arasında ilişki s&ouml;z konusudur.</p>\n\n<p>\n	Hz. Peygamber&rsquo;e (s.a.a) denildi ki: İsa&rsquo;nın havarileri su &uuml;zerinde y&uuml;r&uuml;yorlarmış. Buyurdu ki: Yakinleri daha fazla olsa idi havada y&uuml;r&uuml;rlerdi.</p>\n\n<h3>\n	İmam Ali ve Sabır:</h3>\n\n<p>\n	<strong>Allah&rsquo;a itaat yolunda sabır:</strong> Allah&rsquo;a itaat, Allah&rsquo;a marifet &ouml;l&ccedil;&uuml;s&uuml;nde ger&ccedil;ekleşir. İmam Ali muvahhitlerin &ouml;nderidir. Nehc&uuml;&#39;l-Belağa&#39;da ondan nakledilen tevhitle ilgili hutbelerinin eşi ve benzeri yoktur. Konuyla ilgili bazı ifadeleri hen&uuml;z bile hakkıyla a&ccedil;ıklanabilmiş değildir. İrfan&icirc; meşreplerin hepsi İmam Ali&#39;de noktalanır.</p>\n\n<p>\n	Onun i&ccedil;in Allah&#39;a itaat yolunda sabır, bir anlam taşımazdı. Engin marifeti sonucu, Rabbine aşk ve sevgiyle kulluk sunardı. Ticaret ve k&ouml;lelik mantığıyla ibadet etmezdi. Cennete iştiyakından veya cehennemin korkusundan ibadete y&ouml;nelmezdi. Rabbini ibadete layık g&ouml;rd&uuml;ğ&uuml;nden ibadete y&ouml;nelirdi. O, seve seve Hz. Peygamber&#39;in (s.a.a) yatağında yattı&hellip; Şahadete olan aşkını &ccedil;ocuğun s&uuml;t i&ccedil;in anasının g&ouml;ğs&uuml;ne olan sevgisinden daha &ouml;te bir sevgi olarak niteliyordu.</p>\n\n<p>\n	<strong>G&uuml;naha karşı sabır: </strong>Bu hususta İmam Ali&#39;nin (a.s) kendi ifadelerinden &ouml;nce Allah&#39;ın Tathir Ayeti ile tanıklığı yeter. Ger&ccedil;ekten bu bir mucizedir. Dostun korkudan, d&uuml;şmanın ise bağnazlıktan dolayı faziletlerini sakladığı İmam Ali yine de zihinlerde tertemiz olarak yerini korumuştur.</p>\n\n<p>\n	Konuyla ilgili olarak İmam Ali&#39;nin s&ouml;zlerinden ve tavırlarından bir&ccedil;ok &ouml;rnek sunulabilir; ancak biz bir ka&ccedil; &ouml;rnekle yetiniyoruz:</p>\n\n<p>\n	Allah&rsquo;a andolsun, deve dikenlerinin &uuml;zerinde gecelemem ve elim kolum bağlanarak zincirlerle s&uuml;r&uuml;klenmem; kıyamet g&uuml;n&uuml; kullarından bazılarına zulmetmiş ve d&uuml;nya malından bir kırıntı bile olsa gasp etmiş olarak Allah&rsquo;a ve Resul&uuml;ne kavuşmamdan daha sevimlidir bana.</p>\n\n<p>\n	&Ccedil;abucak imtihan yerine d&ouml;necek ve uzun zaman toprak altında kalacak nefis i&ccedil;in, bir kula nasıl zulmederim.</p>\n\n<p>\n	Vallahi Akil&#39;i g&ouml;rd&uuml;m, yok-yoksul bir h&acirc;le d&uuml;şm&uuml;şt&uuml;; gelmiş, benden sizin buğdayınızdan bir batman istiyor, vermemde de ısrar ediyordu. G&ouml;rd&uuml;m ki &ccedil;ocukları per-perişandı, tozlara batmışlar, topraklara bulanmışlardı. Yoksulluktan benizleri kararmıştı; sanki y&uuml;zlerini rastıkla boyamışlardı. Dileğinde ısrar ediyordu, s&ouml;z&uuml;n&uuml; tekrarlayıp duruyordu. S&ouml;zlerini dinledim; sandı ki dinimi ona satacağım; yolumdan ayrılıp ardına d&uuml;şeceğim.</p>\n\n<p>\n	Bir demir par&ccedil;asını kızdırdım, ibret alsın diye bedenine yaklaştırdım. Acısından hastalar gibi bağırıp inlemeye koyuldu; neredeyse de yaklaştırdığım yer yanacaktı; dağlanacaktı. Ona dedim ki:</p>\n\n<p>\n	Ey Akil, analar yasında ağlasınlar; şakacıktan bir insanın bedenine yaklaştırdığı kızgın bir demir bu; sen onun acısından, derdinden bu kadar bağırıyorsun da sonra beni tutuyor, Allah&#39;ın gazabıyla yalımladığı ateşe &ccedil;ekiyorsun; acaba sen şu demirin eleminden feryat edersin de ben, cehennem ateşinden feryat etmem mi?</p>\n\n<p>\n	Bundan daha şaşılacak şey de şu:</p>\n\n<p>\n	Gecenin birinde, birisi [Eş&rsquo;as b. Kays el-Kindi] &uuml;st&uuml; kapalı bir kapla, hırsızlama &ccedil;ıkageldi; helva getirmişti bana, oysaki o helva yılan kusmuğuydu, yılan zehriydi bana. Dedim ki: Hediye mi, zek&acirc;t mı, sadaka mı? Zek&acirc;t, sadaka, biz Ehlibeyt&#39;e haram edilmiştir. Hayır dedi, ne zek&acirc;t, ne sadaka; bir armağan bu. Analar ağlasınlar sana dedim; din yoluyla gelip de beni oyuna mı getireceksin? Aptal mısın sen, deli misin, yoksa sayıklıyor musun? Vallahi bir karıncanın ağzındaki bir arpa tanesinin kabuğunu almak, bu suretle de Allah&#39;a isyan etmek i&ccedil;in bana yedi iklimi ve bu iklimlerin altlarındaki &uuml;lkeleri verseler, gene kabul etmem ben.</p>\n\n<p>\n	Ger&ccedil;ekten de d&uuml;nyanız, bir &ccedil;ekirgenin ağzında olan, dişleriyle de dişlenmiş bulunan bir yapraktan da daha aşağıdır bence. Ali nerede, yok olup gidecek nimete, kalmayacak devlete, yitecek lezzete aldanmak nerede?</p>\n\n<p>\n	Akılların gaflete kapılmasından, ayakların k&ouml;t&uuml; bir surette kaymasından Allah&#39;a sığınır, O&#39;ndan yardım dileriz biz.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	<strong>Musibet ve acı olaylara sabır: </strong>Hz. Peygamber&#39;den (s.a.a) sonra &ouml;zellikle Hz. Fatıma ile ilgili yaşanan olaylarda sergilediği sabır, akıllara durgunluk verecek &ouml;l&ccedil;&uuml;dedir. Bakın nasıl tasvir ediyor sergilediği tavrı:</p>\n\n<p>\n	Andolsun Allah&#39;a ki fil&acirc;n, onu bir g&ouml;mlek gibi giyindi; oysa daha iyi bilirdi o, ben hil&acirc;fete nispetle değirmen taşının mili gibiydim; hil&acirc;fet benim &ccedil;evremde d&ouml;nerdi; sel benden akardı; hi&ccedil;bir kuş, u&ccedil;tuğum yere u&ccedil;amazdı. Hil&acirc;fetle arama bir perde &ccedil;ektim; onu koltuğumdan silkip attım. D&uuml;ş&uuml;nd&uuml;m; kesilmiş elimle hamle mi edeyim; yoksa bu kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim? Hem de &ouml;ylesine bir k&ouml;rl&uuml;k ki ihtiyarları tamamıyla yıpratır; &ccedil;ocuğu kocaltır; inanan da Rabbine ulaşıncaya dek bu zulmette zahmet &ccedil;eker.</p>\n\n<p>\n	G&ouml;rd&uuml;m ki sabretmek daha doğru; <strong>sabrettim; ettim ama g&ouml;z&uuml;mde diken vardı, boğazımda kemik vardı;</strong> mirasımın yağmalandığını g&ouml;r&uuml;yordum.</p>\n\n<p>\n	Yaklaşık beş yıllık hilafeti d&ouml;nemindeki acı olaylara sabredişi de sabrın bir başka tablosu idi. Hilafette iken mazlum olmanın tablosu&hellip; Şu s&ouml;zlere bir bakın!</p>\n\n<p>\n	Şu yaşadığım &ccedil;ağa ne kadar da şaşıyorum! Allah&#39;ın dinini savunmayan ve benim gibi ge&ccedil;mişi olmayan birisi (Muaviye) benimle aynı seviyede tutuluyor! Oysa değil o, hi&ccedil; kimse bu seviyeye ulaşmamıştır&hellip;</p>\n\n<h3>\n	İmam Ali ve Yakin:</h3>\n\n<p>\n	İmam Ali kalp g&ouml;z&uuml;yle g&ouml;rd&uuml;ğ&uuml; rabbe ancak ibadet eder ve ş&ouml;yle buyururdu:</p>\n\n<p>\n	G&ouml;rmediğim bir rabbe ibadet etmem.</p>\n\n<p>\n	Ahiretle ilgili yakininin zirvesini şu c&uuml;mle ile tasvir ediyordu:</p>\n\n<p>\n	T&uuml;m perdeler kaldırılsa da, yakinim artmaz.</p>\n\n<p>\n	Hz. Peygamber&#39;in n&uuml;b&uuml;vvete dair inancını ş&ouml;yle ifade etmiştir:</p>\n\n<p>\n	Allah&#39;ın sal&acirc;t&#39;ı ona ve soyuna olsun, Rasulullah&#39;a ne kadar yakın olduğumu onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. &Ccedil;ocuktum hen&uuml;z o beni bağrına basardı; yatağına alırdı; v&uuml;cudunu bana s&uuml;rer, beni koklardı. Lokmayı &ccedil;iğner, ağzıma verir, yedirirdi. Ne bir yalan s&ouml;ylediğimi duymuştur, ne bir k&ouml;t&uuml;l&uuml;k ettiğimi g&ouml;rm&uuml;şt&uuml;r. O, s&uuml;tten kesildiği andan itibaren Allah, meleklerinden pek b&uuml;y&uuml;k bir meleği ona eş etmişti; o melek gece-g&uuml;nd&uuml;z, ona y&uuml;celikler yolunu g&ouml;sterirdi; &acirc;lem ehlinin en g&uuml;zel huylarını belletirdi. Ben de her an, devenin yavrusu, nasıl anasının ardından giderse, onun ardından giderdim; o, her g&uuml;n bana huylarından birini belletir, ona uymamı buyururdu. Her yıl Hıra dağına &ccedil;ekilir, kulluğa koyulurdu. Onu ben g&ouml;r&uuml;rd&uuml;m, başkası g&ouml;rmezdi. O g&uuml;n İsl&acirc;m, Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Rasulullah&#39;la Hatice&#39;den başkasının evinde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. <strong>Vahiy ve peygamberlik nurunu g&ouml;r&uuml;rd&uuml;m, peygamberlik kokusunu duyardım. O&#39;na vahiy gelirken Şeytanın feryadını duydum</strong> da Ya Rasulallah dedim, bu feryat nedir? Buyurdu ki: Bu feryat eden Şeytandır; kendisine halkın kulluk etmesinden &uuml;midini kesti artık. <strong>Sen benim duyduğumu duymadasın, g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;rmedesin;</strong> ancak sen peygamber değilsin; fakat vezirsin ve hayra karşısın, ona ulaşmışsın.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Kısacası; makalemizde imamda aranan şartları ve bu şartların İmam Ali (bağlamında) değerlendirmesini yapmaya &ccedil;alıştık.</p>\n\n<p>\n	Y&uuml;ce Allah her grubu kendi imamıyla &ccedil;ağıracağı kıyamet g&uuml;n&uuml;nde bizi İmam Ali&#39;nin safında haşr eylesin. İmam Ali&#39;nin sahip olduğu bu sıfatlarından ders almayı ve hayatımızda uygulamayı nasip eylesin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Enbiya (21), 72-73</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Saffat (37), 100</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Yasin (36), 82</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kamer (54), 50</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Nahl (16), 68</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, hikmetli s&ouml;zler: 237</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Biharu&rsquo;l-Envar, c.41, bap: 101, s.14</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- İnsan (76), 7-10</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Fatır (35) 32</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Maide (5), 55-56</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Secde (32), 23-24</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Bakara (2), 124</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Usul-i K&acirc;fi, iman ve k&uuml;fr kitabı, 47. bab</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Ra&#39;d (13), 23-24</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Usul-i K&acirc;fi, c.2, İman ve K&uuml;f&uuml;r kitabı, Sabır b&ouml;l&uuml;m&uuml;, hadis: 15 (1697)</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Tek&acirc;s&uuml;r (101), 5-7</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>-Usul-i K&acirc;fi, c.2, İman ve K&uuml;f&uuml;r kitabı, İman ve Yakinin Hakikati babı, hadis: 2 (1545)</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Buna benzer bir rivayette ise, Resulullah&#39;ın ş&ouml;yle buyurduğu ge&ccedil;er: İşte bu, Allah&#39;ın kalbini aydınlattığı bir kul. Basiret sahibi olmuşsun, bu halinde sebat et&hellip;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Nehc&uuml;&#39;l-Belağa, hutbe: 224.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Nehc&uuml;&#39;l-Belağa, hutbe: Kasıa</p>\n	</div>\n</div>','İmamda Aranan Vasıflar ve İmam Ali (a.s)','','publish','closed','open','','imamda-aranan-vasiflar-ve-imam-ali-a-s','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2787',0,'post','',0),(2788,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	D&uuml;nya i&ccedil;in hi&ccedil; ayrılmayacakmış gibi ve ahiret i&ccedil;in yarın &ouml;lecekmiş gibi &ccedil;alış.</p>\n\n<p>\n	En iyi işiten kulaklar, &ouml;ğ&uuml;t ve tavsiyeleri dinleyendir ve bunu kendi faydaları i&ccedil;in kullananlardır.</p>\n\n<p>\n	Bilge kişi ondan vaaz isteyeni aldatmaz.</p>\n\n<p>\n	Bedenleri i&ccedil;in yemek d&uuml;ş&uuml;nen insanlara şaşırıyorum &ccedil;&uuml;nk&uuml; manevi işlerinde kendi canlarının yemeğini d&uuml;ş&uuml;nm&uuml;yorlar.</p>\n\n<p>\n	Meşveret ve danışmanın sonucu ve faydası tekamul ve ilerlemekdir.</p>\n\n<p>\n	İmam Hasan (as) dan sordular: B&uuml;y&uuml;kl&uuml;k ve azamet nedir? O ş&ouml;yle buyurdular: &Ouml;fkelendiği zaman bağışlanma dilesin. Su&ccedil; ve hatadan vazge&ccedil;sin.</p>\n\n<p>\n	<strong>İmam Hasan (as) ile İlgili Rivayetler:</strong></p>\n\n<p>\n	<strong>Yeni Misafir</strong></p>\n\n<p>\n	Bug&uuml;n Medine toprakları kucağını a&ccedil;mış yeni misafirlerine kalbinde yer vermek istiyor. Cennet-ul Baki garip ve s&ouml;n&uuml;k mezarlığında yeni misafirleri vardır. Resul-u Ekrem&#39;in pak ve masum ailesinden o insana yer vermek i&ccedil;in hazırdır.</p>\n\n<p>\n	Peygamber (saa), Ali Murtaza (as) ve Fatıma-ı Zehra bu yeni misafiri karşılamak i&ccedil;in geldiler. Onun dindarlığını, c&ouml;mertliğini, yiğitliğini, bağışlamasını ve sabrını kutluyorlar. Evliya ve enbiyanın yanında daha iyi bir hayat m&uuml;jdesi veriyorlar.</p>\n\n<p>\n	<strong>İmam Hasan Mucteba (as)&#39;ın İmamet D&ouml;nemi</strong></p>\n\n<p>\n	İmam Hasan Mucteba (as)&#39;ın İmamet d&ouml;nemi 1341 hicri kameri yılı Ramazan ayının 21&rsquo;inden o Hazretin şehit olmasına kadar yani 1350 hicri kameri yılı 28 Sefer ayına kadar on yıl boyunca s&uuml;rm&uuml;şt&uuml;r. Yaklaşık olarak 6-8 ay kadar M&uuml;sl&uuml;manların siyasi sorumluluğu ve hilafetle ge&ccedil;irmiştir. Geriye kalan zamanlarda ise halkın manevi ve d&uuml;ş&uuml;nsel rehperliği ve İmamet makamının duyarlılığında ge&ccedil;irmiştir.</p>\n\n<p>\n	<strong>En Dindar İnsan</strong></p>\n\n<p>\n	İmam Sadık (as) ş&ouml;yle buyuruyor: İmam Hasan (as) kendi zamanında en faziletli ve en dindar insandı. Ne zaman Hac seferine gitse yaya ve &ccedil;ıplak ayakla yola &ccedil;ıkardı. &Ccedil;&uuml;nk&uuml;&nbsp; ne zaman &ouml;l&uuml;m, kabir, &ouml;l&uuml;lerin dirilmesi, sırat k&uuml;pr&uuml;s&uuml; aklına gelse ağlardı.</p>\n\n<p>\n	<strong>Allah&rsquo;ın En Sevgili Kulu</strong></p>\n\n<p>\n	İmam Hasan Mucteba (as) yoldan ge&ccedil;erken Şam ahalisindan bir adam o hazretle karşılaşarak direkt şikayet etmeye başladı. Fakat İmam Hasan Mucteba (as) hi&ccedil;bir tepki g&ouml;stermedi. Daha sonra İmam Hasan Mucteba (as)&nbsp; &ouml;ne &ccedil;ıkarak ve g&uuml;l&uuml;mseyerek ş&ouml;yle s&ouml;yledi: Eğer izin verirsen seni memnun ederim, eğer yolunu kaybettiysen sana g&ouml;steririm.</p>\n\n<p>\n	Eğer a&ccedil; isen seni doyururum, eğer elbiseye ihtiyacın varsa seni giyindiririm. Şamlı adam bu s&ouml;zlerden sonra ağlamaya başladı ve dedi: Sen ve baban benim yanımda en sevilmeyen insandınız şimdi Allah&rsquo;ın en sevgili kulu olduğunuzu d&uuml;ş&uuml;n&uuml;yorum.</p>\n\n<p>\n	<strong>&Ccedil;eviri:<strong> &Uuml;r&uuml;n &Ouml;zed&ouml;n&uuml;ş</strong></strong></p>','İmam Hasan Mucteba (as)\'dan Rivayetler','','publish','closed','open','','imam-hasan-mucteba-asdan-rivayetler','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2788',0,'post','',0),(2789,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	<strong>İmam Hasan M&uuml;cteba (a.s.) Hayatının Son G&uuml;nlerine Bir Bakış</strong></p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.) barış anlaşmasını imzaladıktan sonra, Kufe&rsquo;den dedesi Allah&rsquo;ın Peygamberi (s.a.a.)&rsquo;ın Medine&rsquo;sine geri d&ouml;nd&uuml; ve Peygamber (s.a.a.) ile Mescid-un Nebi&rsquo;nin kutsal civarında Peygamber (s.a.a.) ile Ehli Beyti (as)&rsquo;ın s&uuml;nnet ve y&ouml;ntemini d&uuml;nyaya tanıtıp m&uuml;sl&uuml;manları Emeviler&rsquo;in &ouml;zellikle Muaviye&rsquo;nin zalimce h&uuml;k&uuml;metinden kurtarmak i&ccedil;in on sene boyunca &ccedil;ok &ouml;nemli temel adımlar attı.</p>\n\n<p>\n	Diğer taraftan Muaviye de İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın toplumsal ve siyasal kişiliği karşısında direnmek ve bu b&uuml;y&uuml;k İmam&rsquo;ın y&uuml;ksek ve etkin durumunu, onu sevenlerin kalbinden &ccedil;ıkarmak i&ccedil;in &ccedil;eşitli yollar se&ccedil;ti. Ancak hangi cinayete kalkışırsa kalkışsın, ters sonu&ccedil; alıyordu ve her g&uuml;n İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın sevenleri ve din ile hakikat hayranları &ccedil;oğalıyordu. Buna g&ouml;re de, onun h&uuml;k&uuml;meti karşısında direnen diğer Ehli Beyt ve seyyidlerin umudunu kesmek i&ccedil;in bu b&uuml;y&uuml;k İmam&rsquo;ın kendisini hedefleri karşısında en b&uuml;y&uuml;k engel g&ouml;rerek ortadan kaldırmaya karar verdi.</p>\n\n<p>\n	Muaviye&rsquo;nin en &ccedil;ılgınca yaptığı cinayet:</p>\n\n<p>\n	Muaviye defalarca İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirlemeye &ccedil;alıştı ve gizlice bir &ccedil;ok ara&ccedil;lara başvurdu. H&acirc;kim-i Neyşabur&icirc;, Ummi Bikr Bint-i M&uuml;sevver&rsquo;den muteber bir rivayette&nbsp; ş&ouml;yle naklediyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Hasan ibni Ali (a.s.)&rsquo;ı defalarca zehirlediler ancak &ccedil;ok etkilemedi. Ama en son defa zehir karaciğerini par&ccedil;aladı ve ondan sonra &uuml;&ccedil; g&uuml;nden fazla hayatta kalmadı.&rsquo;</div>\n</div>\n\n<p>\n	İbin Ebilhadid ş&ouml;yle yazıyor: &lsquo;Muaviye&rsquo;nin oğlu Yezid i&ccedil;in bey&rsquo;at almak isteyince İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirlemeye kalkıştı. &Ccedil;&uuml;nk&uuml; Muaviye&rsquo;nin oğlu i&ccedil;in bey&rsquo;at alıp h&uuml;k&uuml;metini kalıtsal yapmak i&ccedil;in karşısında Hasan ibni Ali (a.s.)&rsquo;dan daha b&uuml;y&uuml;k bir engel g&ouml;rm&uuml;yordu. Buna g&ouml;re, Muaviye komplo hazırladı. Hazreti İmam&rsquo;ı zehirledi ve &ouml;l&uuml;m&uuml;ne sebep oldu.&rsquo;</p>\n\n<p>\n	Bu komploda en b&uuml;y&uuml;k rol&uuml; ise Medine&rsquo;nin valisi olan Mervan ibni Hakem yaptı. Muaviye bu korkun&ccedil; cinayete karar verince son olarak kendi valisi Mervan&rsquo;a gizli bir mektup yazarak ondan Hasan ibni Ali (a.s.)&rsquo;ı zehirleme işini hızlandırmasını ve bu işe &ouml;ncelik vermesini istedi.</p>\n\n<p>\n	Mervan bu suikastı d&uuml;zenlemek i&ccedil;in Eş&rsquo;asın kızı Ca&rsquo;de, İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın eşi ile temasa ge&ccedil;mekle g&ouml;revlendirdi. Muaviye mektubunda Ca&rsquo;de&rsquo;nin rahatsız ve şikayet&ccedil;i olup onlarla işbirliği yapabileceğini s&ouml;yleyip aynı halde ona g&ouml;revini yaptıktan sonra onu oğlu Yezid ile evlendireceğini s&ouml;z vermesini tavsiye etmişti. Birde Ca&rsquo;de&rsquo;ye y&uuml;z bin dirhem vermesini emretmişti.</p>\n\n<p>\n	Şa&rsquo;bi&rsquo;nin naklettiğine g&ouml;re, Ca&rsquo;de İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirleyince Muaviye ona y&uuml;z bin dirhemi verdi ama onu oğlu Yezidin eşi yapmayı reddetti ve bir mektup ile ona ş&ouml;yle iletti: &lsquo;Oğlum Yezid&rsquo;in hayatı ve yaşamasını istediğim i&ccedil;in seninle evlenmesine izin veremem.&rsquo;</p>\n\n<p>\n	Şa&rsquo;bi&rsquo;nin naklettiğine g&ouml;re, Ca&rsquo;de İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirleyince Muaviye ona y&uuml;z bin dirhemi verdi ama onu oğlu Yezidin eşi yapmayı reddetti ve bir mektup ile ona ş&ouml;yle iletti: &lsquo;Oğlum Yezid&rsquo;in hayatı ve yaşamasını istediğim i&ccedil;in seninle evlenmesine izin veremem.&rsquo;</p>\n\n<p>\n	İmam Sadık (a.s.) ş&ouml;yle buyurdu: &lsquo;Ca&rsquo;de &ndash;Allah&rsquo;ın laneti &uuml;zerine olsun- zehri alıp eve getirdi. O g&uuml;nlerde İmam Hasan M&uuml;cteba (a.s.) oru&ccedil; tutuyordu ve g&uuml;nler ise &ccedil;ok sıcaktı. İftar zamanı biraz s&uuml;t i&ccedil;mek istedi. O lanetli kadın zehri s&uuml;te karıştırmıştı. İmam Hasan M&uuml;cteba (a.s.) s&uuml;t&uuml; i&ccedil;tikten ka&ccedil; dakika sonra ş&ouml;yle seslendi:</p>\n\n<p>\n	Ey Allah&rsquo;ın d&uuml;şmanı, beni &ouml;ld&uuml;rd&uuml;n Allah da seni &ouml;ld&uuml;rs&uuml;n. Allah&rsquo;a yemin olsun ki, benden sonra sana bir mefaat ve şenlik kalmayacaktır. Seni aldattılar ve bedava olarak ama&ccedil;ları uğrunda kullandılar. Allah&rsquo;a yemin olsun ki, Muaviye seni yazık ve bedbaht etti ve kendisini de aşağılayıp al&ccedil;ak etti.</p>\n\n<p>\n	İmam Sadık (a.s.) s&ouml;zlerinin devamında ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;İmam Hasan M&uuml;cteba (a.s.) Ca&rsquo;de onu zehirledikten sonra iki g&uuml;nden fazla kalmadı ve d&uuml;nyadan g&ouml;&ccedil; etti ve Muaviye ise ettiği vadeyi tutmadı.</div>\n</div>\n\n<p>\n	Cinayet işleyenin temize &ccedil;ıkarılması:</p>\n\n<p>\n	İbni Haldun ve Lamens gibi bazı tarih&ccedil;iler Muaviye&rsquo;yi bu cinayetten temize &ccedil;ıkarmak ve bu olayın da sahte haberlerden olduğunu g&ouml;stermek istemişlerdir. İbni Haldun ş&ouml;yle yazıyor:</p>\n\n<p>\n	Hasan ibni Ali (a.s.)&rsquo;ın, eşi Ca&rsquo;det-ibni Eş&rsquo;as tarafından zehirlenmesi olayını Muaviyet-ibni Ebi Sufyan&rsquo;a bağlanması Şiilerin sahte olarak &ccedil;ıkardığı haberdir ve Muaviye b&ouml;yle bir iftiralardan uzaktır.</p>\n\n<p>\n	Lamens ise ş&ouml;yle yazıyor:</p>\n\n<p>\n	Hasan ibni Ali (a.s.)&rsquo;ın zehirlenmesini Muaviye&rsquo;ye atfetmekte olan ama&ccedil; Emevi h&uuml;k&uuml;metini k&ouml;t&uuml;lemekti ve bu su&ccedil;lamayı Şii yazarlardan başka kimse yapmamıştır!!</p>\n\n<p>\n	Tarih&ccedil;ilerin itirafı:</p>\n\n<p>\n	Muaviye&rsquo;nin İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirlemek i&ccedil;in yaptığı komplo&nbsp; o kadar belli ki, her t&uuml;rl&uuml; inkar fırsatını tarih&ccedil;ilerden ve yazarlardan almıştır. Buna g&ouml;re de, onlar bazen&nbsp; &ccedil;ok az bir farklılıkla bu olayı kaydetmişler. &Ouml;rneğin: İbni Hicr-i Askalan&icirc;, Ebulhasan Ali ibni H&uuml;seyin ibni Ali Mes&rsquo;udi, Ebulferec Isfahani, Şeyh M&uuml;fid, Ahmet ibni Yahya ibni Cabir Bilazuri, İbni Abd-ul Birr, Muammed ibni Ali ibni Şehraşub, İbni Sabbağ Maliki, Sibti ibni Cevzi, Siyuti, Hakim-i Neyşaburi, Ahmet ibni A&rsquo;sem-i Kufi ve Cemaleddin Ebilh&uuml;ccac Yusuf Elmezi.</p>\n\n<p>\n	&Ouml;zet olarak Muhammed ibni Cerir Taberi&rsquo;nin yazdığı ile yetiniyoruz. O, ş&ouml;yle yazmıştır:</p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vefat etme nedeni Muaviye&rsquo;nin onu yetmiş defa zehirlemesiydi. Ancak bu zehirlemeler &ccedil;ok g&uuml;&ccedil;l&uuml; etki bırakmadı.</p>\n\n<p>\n	<strong>İmam Hasan M&uuml;cteba (a.s.) Hayatının Son G&uuml;nlerine Bir Bakış</strong></p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vefat etme nedeni Muaviye&rsquo;nin onu yetmiş defa zehirlemesiydi. Ancak bu zehirlemeler &ccedil;ok g&uuml;&ccedil;l&uuml; etki bırakmadı. En sonunda İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı zehirlemek i&ccedil;in Muhammed ibni Eş&rsquo;as ibni Kays-i Kendi&rsquo;nin kızı Ca&rsquo;deye bir zehir yolladı ve onunla birlikte yirmi bin dirhem g&ouml;nderip Kufe&rsquo;nin bağlarından on tanesini ona verdi ve aynı halde g&ouml;revini yaptıktan sonra da onu oğlu Yezid&rsquo;e eş yapacağını vaat etti. O ise, &ouml;zel bir fırsatta zehri İmam Hasan M&uuml;cteba (a.s.)&rsquo;a yedirip onu zehirledi.</p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vasiyetleri:</p>\n\n<p>\n	Şeyh-i T&ucirc;si İbni Abbastan ş&ouml;yle nakletmiştir: İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın hayatının son saatlerinde kardeşi İmam H&uuml;seyin (a.s.) onun evine girdi ve İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın bazı sahabelerinden de onun yanındaydı. İmam H&uuml;seyin (a.s.) onun halini sordu ve İmam Hasan M&uuml;cteba (a.s.) ş&ouml;yle cevap verdi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		D&uuml;nya hayatımın son g&uuml;n&uuml;nde ve ahiret d&uuml;nyasının ilk g&uuml;n&uuml;ndeyim. Benimle sizin ve diğer kardeşlerimin arasında ayrılık olacağından rahatsızım.</div>\n</div>\n\n<p>\n	Sonra buyurdu: Allah&rsquo;tan af ve rahmet diliyorum &ccedil;&uuml;nk&uuml; karşımda Allah&rsquo;ın Resul&uuml; (s.a.a.), Hz. Ali (a.s.), Hz. Fatıma (s.a), Cafer ve Hamza (a.s.) gibi insanlarla g&ouml;r&uuml;şme gibi bir sevimli olay vardır. Sonra ise, İsm-i A&rsquo;zem ve babasından ge&ccedil;miş peygamberler hakkında &ouml;ğrendiği her şeyi İmam H&uuml;seyin (a.s.)&rsquo;a teslim etti ve buyurdu yazınız:</p>\n\n<p>\n	Bu, Hasan ibni Ali (a.s.)&rsquo;ın kardeşi H&uuml;seyin&rsquo;e ettiği vasiyettir. Vasiyet ş&ouml;yledir: Allah&rsquo;ın birliğine şahitlik ediyor; onu bir kula yakıştığı gibi ibadet ediyor. Onun egemenliğinde ona hi&ccedil; bir ortak ve eş yoktur. Hi&ccedil; bir zaman vilayetini k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;ren bir şey yoktur. O, b&uuml;t&uuml;n yaratıkların yaratıcısıdır ve her şeyi &ouml;l&ccedil;&uuml; ve d&uuml;zenle yaratmıştır. O, kulluk etmek ve &ouml;vmek i&ccedil;in en layık ma&rsquo;buddur. O&rsquo;nun emrini yapan gelişme yoluna adım atmıştır ve O&rsquo;nun emrinden &ccedil;ıkıp g&uuml;nah yapan ise doğru yoldan sapmıştır ve herkes O&rsquo;na geri d&ouml;nerse &ndash;tevbe ederse- sapkınlıktan kurtulmuştur.Ey H&uuml;seyin, sana ş&ouml;yle tavsiye ederim: Benim ailem, &ccedil;ocuklarım ve ehli beytimden hatalıları kendi b&uuml;y&uuml;kl&uuml;ğ&uuml;n ile affet ve onlardan hayır işler yapanları ise kabul et ve benden sonra onlar i&ccedil;in merhametli bir baba gibi ol.</p>\n\n<p>\n	Beni dedem Allah&rsquo;ın Resul&uuml; (s.a.a.) mezarının yanında defnet. &Ccedil;&uuml;nk&uuml; ben Allah&rsquo;ın Resul&uuml; (s.a.a.) ve onun evinin yanında g&ouml;m&uuml;lmeği herkesten daha &ccedil;ok hakediyorum.</p>\n\n<p>\n	<strong>İmam Hasan M&uuml;cteba (a.s.) Hayatının Son G&uuml;nlerine Bir Bakış</strong></p>\n\n<p>\n	Eğer seni engellerlerse, seni Allah&rsquo;a ve O&rsquo;nun yanında sahip olduğun makama ve Allah&rsquo;ın Resul&uuml; (s.a.a.)&rsquo;a yemin ettiririm ki, benim y&uuml;z&uuml;mden hatta bir kan alma kadar da kan d&ouml;k&uuml;lmesin ta ki Allah&rsquo;ın Resul&uuml; (s.a.a.)&rsquo;ı g&ouml;r&uuml;p bizimle bu kadar k&ouml;t&uuml; davrandıklarını şikayet edene kadar.</p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın mazlumca şehit olması:</p>\n\n<p>\n	M&uuml;sl&uuml;man tarih&ccedil;i ve alimler tarafından onaylanan habere g&ouml;re, İmam Hasan M&uuml;cteba (a.s.) Muaviye&rsquo;nin Ca&rsquo;de&rsquo;ye verdiği ve ona yedirtilen zehir etkisiyle Perşembe g&uuml;n&uuml; hicri 50. yılın Safer ayında 48 yaşında vefat etti. Şeyh M&uuml;fid (vefatı 5. y&uuml;zyıl, sene 413) ve &uuml;nl&uuml; m&uuml;fessir Şeyh Tabersi (vefatı 6. y&uuml;zyıl, sene 548) kendi kitaplarında ve Allame Hilli 8. y&uuml;zyıl sene 726&rsquo;da bu haberi teyit etmişlerdir. Elbette bu konuda başka kayıtlar da mevcuttur: Şeyh Tabersi Taberani&rsquo;den ve Allame Meclisi bu rivayetin Misbah ve Beled-&uuml;l- Emin kitaplarını yazan Şeyh İbrahim Kef&rsquo;ami&rsquo;den alındığını yazmışlar.</p>\n\n<p>\n	İbni Kuteybe-yi Dineveri ş&ouml;yle yazıyor:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vefatından hemen sonra Muaviye Şam halkından oğlu Yezid i&ccedil;in bey&rsquo;at aldı ve bunu b&uuml;t&uuml;n İslam d&uuml;nyasına bildirdi.</div>\n</div>\n\n<p>\n	Defnetme t&ouml;reni:</p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.) bu fani d&uuml;nyayı terkedince Abbas ibni Ali (a.s.), Abdurrahman ibni Cafer ve Muhammed ibni Abdullah ibni Abbas İmam H&uuml;seyin (a.s.)&rsquo;ın yardımına koştular ve O hazret onların yardımıyla kardeşini yıkadı ve kefenledi. Ondan sonra onu Mescid un-Nebi yakınlığında olan musallaya (Cenazelere namaz kılma yerine) g&ouml;t&uuml;rd&uuml;ler ve o musallanın adı ise Belate idi. Orada, O hazretin cenazesine namaz kıldılar ve sonra ise defnetmek i&ccedil;in onu Allahın Resul (s.a.a.) mezarının yanına g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Peygamber (s.a.a.) hareminde defnedilmesinin engellenmesi:</p>\n\n<p>\n	Medine valisi Mervan ibni Hakem bir grup kavgacılarla gelip ş&ouml;yle bağırmaya başladılar: &lsquo;Siz Hasan ibni Ali&rsquo;yi Peygamber&rsquo;in yanında defnetmek mi istiyorsunuz?&rsquo; diğer taraftan ise Ayşe eşeğe binmişken onlara yetişti ve dedi: &lsquo;Siz nasıl benim hi&ccedil; sevmediğim birini benim evime getirmek istiyorsınız?&rsquo;</p>\n\n<p>\n	Mervan dedi: &lsquo;Acaba Osman Medine&rsquo;nin en uzak noktasındaki mezarlığa g&ouml;m&uuml;lmesi ve Hasan ibni Ali Peygamber&rsquo;in yanında defnedilmesi hi&ccedil; yakışır mı? B&ouml;yle bir şey olamaz. Ben kılı&ccedil; &ccedil;ekip saldırırım ve sizi engelleyeceğim.</p>\n\n<p>\n	Emeviler&rsquo;den ve isyancılardan bazıları bahane arıyor ve bir kargaşa &ccedil;ıkarmak istiyorlardı. Buna g&ouml;re, İmam H&uuml;seyin (a.s.) kardeşinin cenazesini Baki&rsquo;e doğru g&ouml;t&uuml;r&uuml;p Beni Haşimi de sakinleştirdi ve İmam Hasan M&uuml;cteba (a.s.)&rsquo;ı Baki&rsquo; mezarlığında b&uuml;y&uuml;k annesi Fatime Benti Esed&rsquo;in yanında defnetti ve İmam Hasan M&uuml;cteba (a.s.) vasiyet etiği gibi kan d&ouml;k&uuml;lmesini ve kargaşa &ccedil;ıkarılmasını engelledi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s.) Mervan&rsquo;a y&uuml;z&uuml;n&uuml; tutup ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&lsquo;Eğer kardeşim Peygamber (s.a.a.)&rsquo;ın yanında defnedilmesini vasiyet etmiş olsaydı, sen bizi geri &ccedil;evirmekten ve onun Peygamber (s.a.a.&rsquo;ın yanında defnedilmesini engellemekten aciz olduğunu anlamış olacaktın.&rsquo;</div>\n</div>\n\n<p>\n	İbni Şehraşub ş&ouml;yle ilave etmektedir: İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın cenazesini Baki&rsquo; mezarlığına g&ouml;t&uuml;r&uuml;rken al&ccedil;ak ve rezil insanlar Emeviler&rsquo;in himayesi ile o hazretin cenazesine ok attılar &ouml;yle ki defnetme zamanı hazretin v&uuml;cudundan yetmiş ok &ccedil;ıkardılar.</p>\n\n<p>\n	Bazıları ise İbni Abbas&rsquo;ın s&ouml;z&uuml;n&uuml; ş&ouml;yle nakletmişlerdir: O g&uuml;n deveye bindin. Bug&uuml;n ise eşeğe binmişsin ve hayatta kalırsan (Allah&rsquo;ın nuru ve Ehli Beyt&rsquo;le m&uuml;cadele etmek i&ccedil;in) file de bineceksin.</p>\n\n<p>\n	Camia Ziyaretleri dualarının da bazı kısımlarında masum İmamlar (a.s.)&rsquo;a hitaben o b&uuml;y&uuml;k İmam&rsquo;ın şehadetini İmam Sadık (a.s.) tarafından ş&ouml;yle nakletmiştir: Ey benim b&uuml;y&uuml;klerim...! Sizden bazıları ibadet mihrabında kafası yarılırken şehit oldu ve bazıları ise cenazesine ok attılar &ouml;yle ki, kefeni delik delik oldu.</p>\n\n<p>\n	Yukarıdaki rivayette ilk &ouml;nce Hz. Ali ibni Ebitalib&rsquo;in (a.s.) şehadetine işaret edilmiş ve sonrası ise İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın cenazesinin oklandığı s&ouml;yleniyor; devamında da İmam H&uuml;seyin (a.s.) ve diğer İmamların (a.s.) şehid olmasına değinmiştir.</p>\n\n<p>\n	İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın şehadetinin yansımaları:</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (s.a.a.)&rsquo;ın b&uuml;y&uuml;k torununun şehid olması Muaviye&rsquo;nin &ccedil;irkin y&uuml;z&uuml;nden nifak ve ikiy&uuml;zl&uuml;l&uuml;k perdesini kenara itti ve ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;sterdi. Bu ikiy&uuml;zl&uuml;l&uuml;k perdesini hatta Hz. Ali (a.s.)&rsquo;ın Z&uuml;lfikarı da Sıffin savaş meydanında yırtamamıştı. İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın şehid olması &ouml;yle bir etki bıraktı ki, Emr ibni Na&rsquo;ce dedi: İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın şehid olması arapların başına ilk olarak rezalet ve al&ccedil;aklık toprağını d&ouml;kt&uuml; ve onların bahtını kararttı.</p>\n\n<p>\n	<strong>A)&nbsp;&nbsp; Halkın tepkisi:</strong></p>\n\n<p>\n	İmam Bakır (a.s.) Ohazretin şehid olmasının yarattığı tepki hakkında ş&ouml;yle buyurdu: İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın şehid olduğu zaman halk ağlayıp sızladı, kederlenip yas tuttular ve pazarları kapattılar.</p>\n\n<p>\n	<strong>B)&nbsp;&nbsp;&nbsp; Herkesin katılımı:</strong></p>\n\n<p>\n	Cehm ibni Ebicehm ş&ouml;yle diyor: İmam Hasan M&uuml;cteba (a.s.) vefat edince Beni Haşim hepsi seferber oldu. Onlar Medine&rsquo;nin etrafında Ensar&rsquo;ın yaşadığı b&uuml;t&uuml;n şehirler ve k&ouml;ylere gidip o hazretin şehid olduğu haberini keder ve h&uuml;z&uuml;nle bildirdiler. O b&uuml;y&uuml;k hazretin şehadeti haberini duyunca erkek ve kadın, b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k hepsi cenazesi t&ouml;renine katıldılar &ouml;yle ki, halkın &ccedil;okluğundan Baki&rsquo; mezarlığında bir iğne atılsaydı yere d&uuml;şmezdi.</p>\n\n<p>\n	<strong>A)&nbsp;&nbsp; Mekke ve Medine halkı</strong></p>\n\n<p>\n	İbni Ebinecih ş&ouml;yle demiştir: Mekke-yi Muazzeme ve Medine-yi M&uuml;nevvere&rsquo;de bir hafta genel yas tutuldu ve halkın b&uuml;t&uuml;n&uuml; kadınlar, erkekler ve k&uuml;&ccedil;&uuml;k &ccedil;ocuklar dahil O hazretin yokluğuna g&ouml;z yaşı d&ouml;k&uuml;yorlardı.</p>\n\n<p>\n	<strong>B) Basra halkı:</strong></p>\n\n<p>\n	Ebulhasan Medaini ş&ouml;yle yazıyor: Abdullah ibni Seleme İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın şehadetinin acı haberini Ziyad ibni Ubeyye&rsquo;ye ulaştırmak i&ccedil;in Basra&rsquo;ya girdi ve O hazretin şehadeti haberi yayılınca halkın ah ve figan sesi y&uuml;kseldi. Ziyad&rsquo;ın kardeşi Ebubekre hastaydı; halkın ağlama sesini duyunca eşi Meyse binti Hişam&rsquo;a ne olduğunu sordu. O da aldırmadan dedi: Hasan ibni Ali &ouml;ld&uuml; ve halk onun elinden rahat etti! Ebubekre &ouml;fke ve rahatsızlıkla dedi: Sus! Vay sana! Subhanallah onu bir &ccedil;oğunun k&ouml;t&uuml;l&uuml;ğ&uuml;nden uzaklaştırdı, ancak millet Onun yokluğuyla bir &ccedil;ok hayrı kaybettiler. Allah Hasan ibni Ali&rsquo;ye rahmet eylesin.</p>\n\n<p>\n	<strong>C)&nbsp;Muaviye&rsquo;nin eşi:</strong></p>\n\n<p>\n	İbni Kuteybe ise ş&ouml;yle yazmıştır: İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vefatı haberi Muaviye&rsquo;ye ulaşınca o ve yanındakilerden bazılaru ş&uuml;kr secdesi ettiler ve tekbir dediler. Ancak Fahte, Muaviye&rsquo;nin eşi, &ccedil;ok rahatsız oldu ve Muaviye&rsquo;yi şenlik ettiği i&ccedil;in kınadı ve y&uuml;ksek sesle İnna Lillah ve İnna İleyhi Raciun dedi.</p>\n\n<p>\n	<strong>&Ccedil;)&nbsp;Muaviye ve taraftarları:</strong></p>\n\n<p>\n	O zaman, Abdullah ibni Abbas Şam&rsquo;da kalıyordu. Muaviye&rsquo;nin İmam Hasan M&uuml;cteba (a.s.)&rsquo;ın vefatına g&ouml;re kutlama yapmasını duyunca onun yanına geldi ve oturunca Muaviye dedi: Hasan ibni Ali &ouml;ld&uuml; ve helak oldu! Abdullah dedi evet ve ka&ccedil; kere İnna Lillah ve İnna İleyhi Raciun&rsquo;u tekrar s&ouml;yledi. Sonra dedi: Ey Muaviye! Duyduğuma g&ouml;re sevinip kutlama yapmışsın! Şunu bil ki, Allah&rsquo;a yemin olsun, Hasan ibni Ali&rsquo;nin &ouml;l&uuml;m&uuml; ile senin mezarın hi&ccedil; bir zaman dolmaz ve Onun bereketli &ouml;mr&uuml;n&uuml;n kısalığı senin &ouml;mr&uuml;n&uuml;n uzanmasına sebep olmaz. O, vefat etti halbuki varlığı senden iyiydi. Biz bug&uuml;n o m&uuml;barek şahsiyetin yokluğuyla karşılaştıysak, bundan &ouml;nce de Allah&rsquo;ın Resul&uuml; (s.a.a.)&rsquo;ın vefatında b&ouml;yle bir felaketi tecr&uuml;be ettik. Ancak Allah-u Teala iyi bir halife tayin etmekle onu telafi etti. O anda, Abdullah bir bağırdı ve &ccedil;ok ağladı ve ordakilerin hepsini etkileyip g&ouml;z yaşı d&ouml;kt&uuml; ve hatta k&ouml;t&uuml; kalpli Muaviye de ağlamaklı oldu.</p>\n\n<p>\n	Rivayet eden ş&ouml;yle dedi: O g&uuml;nk&uuml; gibi hi&ccedil; bir meclisi &ouml;yle etkilenip ağladığını g&ouml;rmedim.</p>\n\n<p>\n	<strong>D)&nbsp;Beni Haşim Medine-yi M&uuml;nevverede iken:</strong></p>\n\n<p>\n	H&acirc;kim, M&uuml;stedrek&rsquo;te ş&ouml;yle yazıyor: İmam Hasan M&uuml;cteba (a.s.) vefat edince Beni Haşim&rsquo;in kadınları o hazretin mateminde bir ay yas tutup inlediler. Ubeyde binti Nail, Ayşe binti Esed&rsquo;den ş&ouml;yle nakletmiştir: Bani Haşim kadınları İmam Hasan M&uuml;cteba (a.s.) i&ccedil;in bir sene yas tuttular.</p>\n\n<p>\n	<strong>Derleyen: Ahmet Zamani (s. 82)</strong></p>','İmam Hasan Mücteba (a.s.) Mübarek Hayatının Son Günleri','','publish','closed','open','','imam-hasan-mucteba-a-s-mubarek-hayatinin-son-gunleri','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2789',0,'post','',0),(2790,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Onun sabrı, cihadının bir yansımasıydı ki, b&uuml;t&uuml;n savaş meydanlarında ve b&uuml;t&uuml;n cephelerde sığındığı bir kale konumundaydı. O, zamandan, zamane insanından&nbsp; &ouml;ylesine yoksunluklar, ihanetler, kalleşlikler, ağırdan almalar, s&ouml;zden caymalar, t&ouml;hmetler, d&uuml;şmanlardan s&ouml;vg&uuml;ler ve dostlardan azarlar g&ouml;rd&uuml; ki... b&uuml;t&uuml;n bunlara tahamm&uuml;l etti. Tarihin kaydettiği liderler arasında -hatırlayabildiğimiz kadarıylaonun gibisine rastlamıyoruz. O bunca elverişsiz koşullara, dağların dayanamayacağı</p>\n\n<p>\n	zorluklara karşı tahamm&uuml;l g&ouml;sterdi, sabretti. Her taraftan kendisini kuşatan olumsuz koşullara karşı hikmetle, olgunlukla, deneyimle direndi, daima amacına doğru</p>\n\n<p>\n	ilerledi. Hi&ccedil;bir zaman &ouml;fkenin tutsağı ve duyguların esiri olmadı. Hadiseler karşısında kendisini kaybetmedi. Zorluklar karşısında kararsızlık sergilemedi. Kur&#39;&acirc;n&nbsp; bayrağını y&uuml;kseltmekten, İsl&acirc;m davetini seslendirmekten başka hi&ccedil;bir etken onu yerinden oynatamadı. Bu meziyetlerin ve bu hasletlerin sahibi, Peygamber&#39;in</p>\n\n<p>\n	(s.a.a) torunu Hasan&#39;dı. Allah&#39;ın kendisini yaratırken &ouml;z yaratılışına yerleştirdiği t&uuml;m hakikatiyle g&ouml;zler &ouml;n&uuml;ndeydi. İnat&ccedil;ı bir cahilden ya da insafsız bir d&uuml;şmandan başka hi&ccedil; kimse İmam Hasan&#39;ın bu niteliklerinde, bu hasletlerinde bir kusur bulamazdı. Onun nitelikleri kendi zamanında en &uuml;st&uuml;n niteliklerdi. C&ouml;mertliği ve keremi darbımesel olmuştu. Tatlı dilli, hazır cevap biriydi. G&uuml;&ccedil;l&uuml; bir mantığa ve heybete sahipti. Yumuşaklığını, aklını ve dirayetini, bırakın dostlarını, d&uuml;şmanları dahi itiraf ederdi. Şimdi Muaviye&#39;nin ona ilişkin &ouml;vg&uuml;lerini dinleyin. Ne zaman Muaviye&#39;nin meclisinde Hasan&#39;la ilgili bir tartışma &ccedil;ıksa, sonunda onun &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; vurgulayan bir s&ouml;z s&ouml;ylerdi. Bazen de b&ouml;yle bir mevzu olmadan dahi Hasan&#39;dan &ouml;vg&uuml;yle s&ouml;z ettiği olurdu. Bir keresinde İmam Hasan&#39;ın s&ouml;zlerinin tatlılığını şu şekilde &ouml;vm&uuml;şt&uuml;:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Hasan kadar hi&ccedil; kimsenin, konuştuğunda konuşmasını s&uuml;rd&uuml;rmesini istememişimdir.&quot;</div>\n</div>\n\n<p>\n	Bir keresinde onun meclisinde Hasan&#39;dan s&ouml;z edilince ş&ouml;yle demişti: &quot; Onlar &ouml;yle kimselerdirler ki, konuşma onlara ilham edilmiştir.&quot;</p>\n\n<p>\n	İmam Hasan&#39;ın heybeti ve hoşsohbeti ile ilgili olarak ş&ouml;yle demişti: &quot;Allah&#39;a yemin ederim ki, onu devamlı, yanımda olmayışından mutsuz ve beni azarlamasından da</p>\n\n<p>\n	korktuğum h&acirc;lde g&ouml;rd&uuml;m.&quot;&nbsp; Ş&ouml;yle demişti bir keresinde: &quot;Allah&#39;a yemin ederim ki, onu yanımda oturmuş h&acirc;lde g&ouml;rd&uuml;ğ&uuml;mde, onun durumundan ve ayıplarımı ortaya d&ouml;kmesinden korkarım.&quot;&nbsp; Muaviye İmam Hasan&#39;ı &ouml;v&uuml;c&uuml; mahiyette şu şiiri s&ouml;ylemişti:</p>\n\n<p>\n	&quot;Hasan &ouml;yle birinin oğludur ki, her nereye gidiyorduysa &ouml;l&uuml;m de adım adım onu izlerdi.</p>\n\n<p>\n	Aslan yavrusu da aslan gibi olur. Hasan da babası gibidir. Şayet onun ağır başlılığını ve dirayetini &ouml;l&ccedil;mek m&uuml;mk&uuml;n olsaydı, Yezbil&nbsp; ve Sebir&nbsp; gibidir, denebilirdi.&quot;&nbsp; Evet, bunları s&ouml;yleyen Hasan&#39;ın bir numaralı d&uuml;şmanı Muaviye&#39;dir. Mervan b. Hakem de İmam Hasan hakkında ş&ouml;yle demiştir: &quot;Ağır başlılığı dağlara eşittir.&quot;&nbsp; Bu iki d&uuml;şmanın &ouml;v&uuml;c&uuml; s&ouml;zleri İmam Hasan&#39;ın halkın nezdindeki y&uuml;ksek&nbsp; makamının somut&nbsp; kanıtlarıdır. En azından bu iki d&uuml;şmanın realiteye teslim oluşlarının g&ouml;stergesidir. Aksi takdirde bunu, adı ge&ccedil;en iki kişinin İmam Hasan&#39;la ilgili olarak devreye soktukları tehlikeli pl&acirc;nın &uuml;zerini &ouml;rten bir perde gibi değerlendirmek gerekir. Buraya kadar sunduğumuz &ouml;rnekler ve başka kitaplarda anlatılan olaylar son derece &ouml;nemlidirler. Ki bunlar barıştan sonra İmam Hasan&#39;ın Şam&#39;da bulunduğu sırada ve Muaviye&#39;nin Medine&#39;ye yaptığı seyahatlerde İmam Hasanla karşılaştığı zamanlarda ger&ccedil;ekleşmişlerdir. Muaviye geniş katılımlı meclisler d&uuml;zenler ve yakın dostlarını bu toplantılara davet ederdi. Bunların tamamı tıpkı kendisi gibi, Peygamber&#39;in (s.a.a) Ehlibeytini kendi n&uuml;fuzlarının ve halk nazarında sempati toplamalarının engeli gibi g&ouml;r&uuml;rlerdi. Bu gibi meclislere katılan kişilerin &ccedil;oğu bu anlayışa sahiptiler. Amr b. As, Utbe b. Ebu S&uuml;fyan, Amr b. Osman, Muğiyre b. Şu&#39;be, Velid b. Ukbe, Mervan b. Hakem, Abdullah b. Z&uuml;beyr ve Ziyad b. Ebih gibi adamlar bu toplantıların m&uuml;davimleriydiler. Bazen bunlardan sadece bir ka&ccedil;ını &ccedil;ağırırdı. Bazen başkalarını da onlarla birlikte toplantılara davet ederdi. Sonra Hasan b. Ali&#39;yi bu meclise &ccedil;ağırırdı. Ardından bu &ccedil;etenin ileri gelenleri ard arda b&uuml;y&uuml;k bir &ouml;fke ve nefretle İmam Hasan&#39;a karşı m&uuml;mk&uuml;n olabilecek her şeyle &ouml;v&uuml;nmeye kalkarlardı. S&ouml;ylenmedik s&ouml;z bırakmazlardı.</p>\n\n<p>\n	B&ouml;ylece i&ccedil;lerindeki hıncı dışarıya d&ouml;km&uuml;ş oluyorlardı. Neticede meclis bir anda İmam Hasan&#39;a karşı m&uuml;cadele verilen bir sahneye d&ouml;n&uuml;ş&uuml;rd&uuml;. İmam Hasan (a.s) Abdullah b. Cafer&#39;in deyimiyle; &quot;Boyun eğmez sert bir kaya, okların hedefi olmaktan uzak ve ...&uuml;st&uuml;nd&uuml;.&quot;&nbsp; G&ouml;nl&uuml; o kadar temiz ve o kadar erdemli biriydi ki bu t&uuml;r al&ccedil;aklıklara tenezz&uuml;l etmez, b&ouml;ylesine seviyesiz konuşmalara girmezdi. Kendini daima b&ouml;ylesine d&uuml;ş&uuml;k seviyeli konuşmaların dışında tutardı.</p>\n\n<p>\n	Ama onların seviyesine inmese de onlara cevap vermekten de geri durmazdı ve ş&ouml;yle derdi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&quot;Allah&#39;a yemin ederim ki, eğer &Uuml;meyyeoğulları, benim kendilerine cevap veremediğimi d&uuml;ş&uuml;nmeleri olmasaydı, onlara cevap vermezdim.&quot;</div>\n</div>\n\n<p>\n	Onlara g&uuml;&ccedil;l&uuml; bir mantıkla, inatlarını kıracak tutarlılıkta bir konuşmayla cevap verirdi. Cevap verirdi ve dik başlılıklarını derhal teslimiyete, boyun eğişe ve eğilmeye d&ouml;n&uuml;şt&uuml;r&uuml;rd&uuml;. Bazı cevaplarında peygamberlikten miras kalan hikmeti de konuştururdu. U&ccedil;suz bucaksız bilgi deryasından devşirdiği hazır cevaplılığı ve ferasetiyle onları sustururdu. Yumuşak konuşurdu ve bu yumuşaklığıyla onları kendisinin ve babasının hakkını teslim etmek durumunda bırakırdı. Sonra s&ouml;zlerini s&uuml;rd&uuml;r&uuml;rd&uuml;. &Ouml;yle şeyler s&ouml;ylerdi ki, onların yakışıksız s&ouml;zlerini ve s&ouml;vg&uuml;lerini -onlar gibi yalana ve yakışıksız s&ouml;zlere, s&ouml;vg&uuml;lere tevess&uuml;l etmeden- derhal etkisiz h&acirc;le getirirdi. Kendisini eleştirenlerin s&ouml;zlerine teker teker cevap verirdi. Onların kendileri i&ccedil;in &ouml;v&uuml;n&ccedil; kaynağı olarak s&ouml;z konusu ettikleri soy sop ve &ouml;zelliklerin &uuml;zerinde durur ve bizzat onları hedef alırdı. Hi&ccedil; kuşkusuz bu gibi meselelerde bir insanın hem kendisinin, hem de ge&ccedil;mişinin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n kaynağı olan &ouml;v&uuml;n&ccedil;lerini bizzat hedef almak ve eleştirmek en etkili y&ouml;ntemdir. Bu gibi toplantıların sonunda Hasan muzaffer ve g&uuml;&ccedil;l&uuml; olarak belirginleşir, diğerleri ise zayıf ve yenik olarak ayrılırlardı. Hepsinden en &ccedil;ok zayıflık ve yenilgi hissine kapılan kişi ise, onların lideri Muaviye olurdu. Ki hepsinin i&ccedil;inde en b&uuml;y&uuml;k madd&icirc; g&uuml;&ccedil; ve iktidar onun elindeydi. Kardeşlerinin ve amcazadelerinin her tartışmadan yenik &ccedil;ıkmalarını, ellerinin ve ayaklarının birbirine dolaştığını, perişan bir h&acirc;lde meydandan &ccedil;ıktıklarını g&ouml;rmek ona &ccedil;ok ağır gelirdi. B&ouml;yle durumlarda onlara d&ouml;ner ve ş&ouml;yle derdi: &quot;G&ouml;rd&uuml;n&uuml;z m&uuml;! Ne dediysem dinlemediniz! Sonunda &ouml;yle s&ouml;zler dinlediniz ki d&uuml;nyayı sizin g&ouml;z&uuml;n&uuml;zde kararttı ve toplantınızın tadını ka&ccedil;ırttı.&quot; Ya da ş&ouml;yle derdi: &quot;Ben size demiştim! O -yani Hasan- sizin tartışarak baş edeceğiniz biri değildir.&quot; Bazen Mervan b. Hakem&#39;e d&ouml;ner ve ş&ouml;yle derdi: &quot;Bu adamla karşı karşıya gelmekten her ne kadar seni nehyettiysem,&nbsp; dinlemedin ve aslında sana bir faydası olmayan şeyi yapmaya kalkıştın. Kendine dikkat et! &Ccedil;&uuml;nk&uuml; ne senin baban onun babasına denktir, ne de sen onun dengisin! Sen avare ve kovulmuş bir &ccedil;obanın oğlusun; o ise Allah resul&uuml;n&uuml;n oğludur. Ne yazık ki bazı cahiller kendi mezarlarını kendi elleriyle kazarlar ve kendi ayaklarıyla &ouml;l&uuml;m&uuml;n peşinden giderler.&quot; Kınayan ve hakaret ama&ccedil;lı bir ifade tarzıyla Amr b. As&#39;a ş&ouml;yle derdi: &quot;Babası -Emir&#39;&uuml;l-M&uuml;minin (a.s)- sana h&uuml;cum etmişti de canını avret yerlerini a&ccedil;arak kurtarabilmiştin. Bundan dolayı mı ondan &ccedil;ekiniyorsun!&quot; Ya da ş&ouml;yle derdi: &quot;Deryayla savaşmaya kalkışma, boğulursun. Dağla boy &ouml;l&ccedil;&uuml;şme, nefesin kesilir. Bir k&ouml;şede otur ki, sonunda &ouml;z&uuml;r dilemek zorunda kalmayasın.&quot; Z&uuml;beyr&#39;in oğlu, o zamanlar Muaviye&#39;nin adamları ve nedimleri arasında yer alıyordu. Bir g&uuml;n İmam Hasan&#39;la s&ouml;z kavgasına girmekten pişmanlık duymuş ve &ouml;z&uuml;r dileyerek İmam Hasan&#39;a ş&ouml;yle demişti: &quot;Beni bağışla, ey Ebu Muhammed! Bu adam (Muaviye&#39;yi işaret ederek) seninle kavga etmeye beni teşvik etti. O aramıza nifak tohumlarını ekmek istemektedir. Eğer ben cahillik ettiysem, sen neden kısa kesmiyorsun! Siz &ouml;yle bir ailesiniz ki, g&ouml;rmezlikten gelmek, hataları hoş g&ouml;rmek sizin karakterinizdir.&quot; Muaviye onun İmam Hasan karşısında &ouml;z&uuml;r dileyen, &acirc;ciz ve mağlup bir pozisyona d&uuml;şen biri olarak durmasına tahamm&uuml;l edemediği i&ccedil;in ona ş&ouml;yle demişti: &quot;Doğrusu o g&ouml;nl&uuml;m&uuml; senin elinden rahatlattı ve senin can damarını hedef aldı. Onun elinde kartalın pen&ccedil;esine d&uuml;şm&uuml;ş bir keklik gibiydin. Seninle istediği gibi oynuyordu. Bir daha birine karşı &ouml;v&uuml;nd&uuml;ğ&uuml;n&uuml; g&ouml;rmeyeyim!&quot; Bir keresinde Amr b. As, Mervan ve Ziyad b. S&uuml;meyye bir tarafta, Hasan (a.s) da bir tarafta tartışıyorlardı.</p>\n\n<p>\n	Toplantının sonunda Muaviye şunları s&ouml;yledi: &quot;Amr g&uuml;zel konuştu, fakat mantığı tutarsızdı. Mervan da ne konuştuysa, yenildi.&quot; Sonra Ziyad&#39;a d&ouml;nd&uuml; ve ş&ouml;yle dedi: &quot;Sen niye konuya girdin ki! Kartalın pen&ccedil;esine d&uuml;şm&uuml;ş bir keklik gibi seni esir aldı.&quot; Amr b. As ona şu cevabı verdi: &quot;Bizim arkamızdan ok atan sen değil miydin!&quot; Muaviye şu karşılığı verdi: &quot;Şu h&acirc;lde ben de cahillikte sizin ortağınızım! Babası Allah&#39;ın Peygamber&#39;i, ge&ccedil;miş ve gelecek nesillerin efendisi, annesi d&uuml;nya kadınlarının &ouml;nderi Fatıma-ı Zehra olan birine karşı neyle &ouml;v&uuml;n&uuml;lebilir!&quot; Sonra Amr&#39;a d&ouml;nd&uuml; ve ş&ouml;yle dedi: &quot;Allah&#39;a yemin ederim ki, eğer Şam halkı bu konuşmayı duyarsa, rezil oluruz.&quot; Amr kurnazlıkla şunları s&ouml;yledi: &quot;Evet o seni bıraktı. Fakat Mervan ve Ziyad&#39;ı en alttaki değirmen taşı gibi sıkıştırdı ve &ccedil;iğnedi.&quot; Ziyad pervasızca s&ouml;yledi: &quot;Evet, s&ouml;ylediğiniz gibidir. Fakat ne pahasına olursa olsun bizimle onun arasına nifak atmak isteyen de Muaviye&#39;dir.&quot; G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi, Ziyad da, Z&uuml;beyr&#39;in oğlu da bu tartışma ve kavgaların Muaviye&#39;nin tertibiyle ger&ccedil;ekleştiğine tanıklık etmektedirler. Onun maksadı fitne &ccedil;ıkarmaktı. Nitekim İmam Hasan da onlara verdiği cevaplar da Muaviye&#39;nin bu&nbsp; maksadına işaret etmiştir. S&ouml;ylendiğine g&ouml;re, Abdullah b. Abbas, İmam Hasan&#39;la yalnız kaldığında onun iki kaşının arasını &ouml;pt&uuml; ve dedi ki: &quot;Kurban olayım sana, ey amca oğlu! Allah&#39;a yemin ederim ki, bilgi deryan daima dalgalanmaktadır. Şunların &uuml;zerine nasıl da h&uuml;cum ettin ve ...oğullarından intikamımı aldın.&quot;&nbsp; Bu tartışmalarda yapılan konuşmalar edeb&icirc; zarafet ve sanat değeri itibariyle Arap edebiyat mirasının aslını oluşturacak parlaklıktadır. Bir kere bu konuşmaların s&ouml;z konusu kişiler tarafından yapıldığı a&ccedil;ıktır. Ayrıca konuşmaların d&uuml;zenleniş bi&ccedil;imi, o d&ouml;nemin edeb&icirc; tartışmalarının en parlak &ouml;rneklerinden birini oluşturmaktadır. Ama bizi bu b&ouml;l&uuml;m&uuml;n akışı i&ccedil;inde s&ouml;z konusu konuşmaları b&uuml;t&uuml;n&uuml;yle aktarmaktan alıkoyan şey, Emev&icirc;lerin yalancılıklarını, ger&ccedil;eğe aykırılıklarını ve iğren&ccedil; s&ouml;vg&uuml;lerini en ileri boyutlara kadar vardırmış olmalarıdır. Neticede d&uuml;şmanlarını aşağılayalım derken kendilerini rezil etmiş olmalarıdır. Bu tartışmalarda yapılan konuşmaların metnini sunmaktan ka&ccedil;ındık; bir ger&ccedil;eği aktarmaktan da kendimizi alamadık. Ki bu da şu anda &uuml;zerinde durduğumuz &quot;İmam Hasan&#39;ın Sabrı&quot; konusuyla da bağlantılıdır. &Ccedil;&uuml;nk&uuml; Hasan&#39;ın karşısında yer alan grubun iğren&ccedil; davranışlarını, buna karşılık İmam Hasan&#39;ın (a.s) akıllara durgunluk veren sabrını ve olağan&uuml;st&uuml; tahamm&uuml;l g&uuml;c&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Evet Muaviye&#39;nin bu tartışmalar bağlamında sergilediği husumet ve d&uuml;şmanlık diğer cephelerde sergilediği husumet ve d&uuml;şmanlıkla aynı t&uuml;rdendi. Bunda en ufak bir kuşkumuz yoktur ki, bu toplantılar &ouml;nceden pl&acirc;nlanmış ve hesaplanmıştı. Bu t&uuml;r toplantıların gerisinde &ouml;zel bir siyas&icirc; ama&ccedil; vardı. Bu bakımdan bu toplantıları, Muaviye&#39;nin İmam Hasan ve taraftarlarına karşı savaşım verdiği bir diğer savaş alanı olarak değerlendirmek m&uuml;mk&uuml;nd&uuml;r. Sıcak savaşın ardından soğuk savaş y&uuml;r&uuml;t&uuml;yordu. Bu savaş başka alanlarda da s&uuml;r&uuml;yordu. Bu alanların bazısına ilerideki b&ouml;l&uuml;mlerde değineceğiz.</p>','İmam Hasan (a.s)ın Sabrı','','publish','closed','open','','imam-hasan-a-sin-sabri','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2790',0,'post','',0),(2791,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	İmam Hasan&#39;ın fedak&acirc;rlığının en b&uuml;y&uuml;k ve en somut g&ouml;stergesi, d&uuml;ş&uuml;ncesini ve akidesini egemenliğe ve iktidara tercih etmesiydi. İktidara tam anlamıyla ve yasal olarak sahipken bunu değerleri uğruna feda ede bilen bir kimsenin bu fedak&acirc;rlığı, aynı ama&ccedil; uğruna canını feda eden kimsenin fedak&acirc;rlığından daha dikkat &ccedil;ekicidir ve kişinin b&uuml;y&uuml;k bir ruha sahip olduğunu daha a&ccedil;ık bir bi&ccedil;imde kanıtlayan bir olgudur. Akide ve il&acirc;h&icirc; ama&ccedil; uğruna ileri g&ouml;r&uuml;şe ve y&uuml;ksek bir ruhi seciyeye sahip olmak, Hasan b. Ali&#39;nin en belirgin niteliklerinden biriydi. Kesintisiz cihadında her zaman g&ouml;ze &ccedil;arpan ve her zaman dikkat &ccedil;eken bir nitelikti bu. Bu iki fedak&acirc;rlık t&uuml;r&uuml; -canını feda etme ve yasal yetki ve hakkı varken iktidardan fedak&acirc;rlık etme- arasındaki fark şudur: İktidar hakkından fedak&acirc;rlık etmek daha &ccedil;ok acı verir, uzun zaman insanın sıkıntı &ccedil;ekmesine neden olur ve bunun insanın kişiliği &uuml;zerindeki olumsuz etkisi daha yıpratıcıdır. Tarihin her d&ouml;neminde h&uuml;k&uuml;mdarların ve padişahların y&uuml;reğindeki iktidar aşkı, kesinlikle can aşkından daha derin olmuştur, nerede kaldı d&uuml;ş&uuml;nce ve inan&ccedil; aşkı... Nice insanlar tanırız ki, canlarını iktidar ve saltanatlarına feda etmişlerdir, hem de birka&ccedil; g&uuml;nl&uuml;k bir iktidar i&ccedil;in. &Ccedil;ok ender insanlar hari&ccedil;, canını saltanat tahtına tercih eden kimseyi tanımıyoruz. Tarihte saltanat kurbanlarının acı veren ve insanı derinden yaralayan manzaralarını g&ouml;zlemlemek m&uuml;mk&uuml;nd&uuml;r. Padişahlar ta&ccedil;larını ve tahtlarını korumak i&ccedil;in yoğun m&uuml;cadeleler vermişlerdir. &Ouml;nce başkalarını feda etmişler, ardından yapacak bir şey olmadığını g&ouml;r&uuml;nce de canlarını bu uğurda vermişlerdir. Okuyucuların dikkatini bir hususa &ccedil;ekmek istiyoruz ki, canları i&ccedil;in ta&ccedil;larını ve tahtlarını feda eden insanların azlığına karşılık, ta&ccedil;ları ve tahtları i&ccedil;in canlarını feda eden insanların &ccedil;okluğu, bize insanların bu iki fedak&acirc;rlık&nbsp; hakkında, manev&icirc; a&ccedil;ıdan ne &ouml;l&ccedil;&uuml;de farklı yaklaşımları olduğunu g&ouml;sterir. Bundan dolayıdır ki, bunun gibi ender meydana gelen davranışların, yani iktidar ve saltanatı feda etme şeklindeki adımların insanların daha &ccedil;ok dikkatini &ccedil;ektiğini, bu gibi konular hakkında daha &ccedil;ok konuştuklarını, daha &ccedil;ok s&ouml;ylenti yaydıklarını ve daha geniş bir ilgi y&ouml;nelttiklerini g&ouml;r&uuml;yoruz. Yine bundan dolayıdır ki, değişik g&ouml;r&uuml;şlerin ortaya konulması, farklı yorumların ger&ccedil;ekleştirilmesi ve değişik felsef&icirc; yaklaşımların tezah&uuml;r etmesi genellikle bu gibi olaylarla ilgili olarak ger&ccedil;ekleştiğini g&ouml;zlemliyoruz. Tarihte vaki değildir ki, bir h&uuml;k&uuml;mdar tahtından ve iktidarından insin de bunun hakkında insanlar arasında bu konuyla ilgili farklı g&ouml;r&uuml;şler ortaya &ccedil;ıkmasın. Bazıları onu doğru bulurken, bazıları onu yanlış g&ouml;rmesin.</p>\n\n<p>\n	Bazıları b&ouml;yle bir davranışı mazur g&ouml;rmezken, diğer bazıları bununla ilgili olarak herhangi bir kusur bulmasın. Kısacası bir cephe, yanında yer alırken, bir başka cephe karşısında yer almasın... B&ouml;yle bir şey vaki değildir. Evet sadece Hasan b. Ali hari&ccedil;.... Yalnızca o... H&acirc;kimiyet ve iktidarından vazge&ccedil;ince, iktidar makamından inince, b&uuml;t&uuml;n d&uuml;nyev&icirc; imk&acirc;nlarını akidesi ve hedefi uğruna feda edince, hi&ccedil;bir insan onun iyi niyetinden, ihl&acirc;sından ve maslahat peşinde oluşundan kuşku duymadı. Fedak&acirc;rlığının b&uuml;y&uuml;kl&uuml;ğ&uuml;nden ş&uuml;phelenmedi.</p>\n\n<p>\n	Nitekim o seneye &quot;cemaat yılı&quot; adı verildi. &Ccedil;&uuml;nk&uuml; herkes onu onayladı ve pratikte onun g&ouml;r&uuml;ş&uuml;n&uuml; kabul etti.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		İşte tarihte b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;n, M&uuml;sl&uuml;manların g&ouml;nl&uuml;ndeki erişilmez makamının işareti, manev&icirc; g&uuml;c&uuml;n&uuml;n ve ruhunun b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;n kanıtı budur.</div>\n</div>\n\n<p>\n	&nbsp;Bu &ouml;yle bir kudrettir ki, saltanat elbisesini &ccedil;ıkarmak bu kudrete halel getirmez. Bir grup, bu fedak&acirc;rlık onu sil&acirc;hlı m&uuml;cadele meydanından uzaklaştırmıştır diye ondan şik&acirc;yet&ccedil;i olmuşlardır. Hatta bu şekilde ondan şik&acirc;yet&ccedil;i olanlar arasında onun b&uuml;y&uuml;k taraftarları arasında yer alan kimseler de vardır. Ancak bu insanlar arasında bir tek kişi dahi, onun bu davranışının din&icirc; gerek&ccedil;elerden kaynaklandığından, İsl&acirc;m &uuml;mmetinin &ccedil;ıkarını g&ouml;zetmek ve M&uuml;sl&uuml;manların kanını korumaktan ileri geldiğinden, İsl&acirc;m&icirc; ama&ccedil;ları ger&ccedil;ekleştirmeye y&ouml;nelik olduğundan en k&uuml;&ccedil;&uuml;k bir kuşku duymamıştır. İleriki b&ouml;l&uuml;mlerde g&ouml;receğiz ki, kusur arayanların y&ouml;nelttikleri eleştiri ve itirazların hi&ccedil;biri insafa dayanmamaktadır.</p>\n\n<p>\n	Evet, onun problemin &uuml;stesinden gelmek i&ccedil;in se&ccedil;tiği yol, bu bağlamda başvurulacak tek yoldu. O koşullarda başka yol da yoktu. İmam Hasan psikolojik a&ccedil;ıdan en &ccedil;ok acı veren, din&icirc; a&ccedil;ıdan en &uuml;st&uuml;n, tarih&icirc; a&ccedil;ıdan en nadir ve insanların geleneği a&ccedil;ısından en değerli fedak&acirc;rlığı yapması hasebiyle hi&ccedil;bir şekilde kuşkunun veya herhangi bir su&ccedil;lamanın hedefi olmamıştır. Fedak&acirc;rlık t&uuml;rleri arasında kendisi i&ccedil;in en ağır ve başkaları i&ccedil;in en faydalı ve Allah&#39;a da en yakın olanı se&ccedil;en bir kimsenin yaptığından kuşku duymak, onu herhangi bir şeyle su&ccedil;lamak m&uuml;mk&uuml;n olabilir mi? Kaldı ki kendisi herkesin kabul ettiği gibi, Kur&#39;&acirc;n&#39;ın a&ccedil;ık nassıyla hata ve ithamlardan beri kılınmıştır! D&uuml;nyanın Hasan &uuml;zerinde bir etkisinin olması ne m&uuml;mk&uuml;n! D&uuml;nya hırsının onun iradesinin &uuml;zerinde etki bırakması d&uuml;ş&uuml;n&uuml;lebilir mi? D&uuml;ş&uuml;n&uuml;lebilir mi ki Hasan il&acirc;h&icirc; rahmet ve l&uuml;tfe kavuşmayı ertelesin, babasının ve dedesinin yanında kendisini bekleyen şerefli ve saygın makam i&ccedil;in &ccedil;aba sarf etmesin?! Hasan b. Ali gibi bir adam o kadar zayıf ve korkak mıdır ki &ouml;ld&uuml;r&uuml;lmekten korksun?! Sırf canını korumak i&ccedil;in iktidar ve egemenlikten vazge&ccedil;sin...? Zayıflık ve korkaklık gibi nitelikler Hasan b. Ali&#39;ye nasıl atfedilebilir ki?! Allah&#39;ın aslanı ve Peygamber&#39;in yiğit aslanı babasından dolayı mı? Yoksa iki dedesi Resulullah ve Mekke&#39;nin &ouml;nderi Ebu Talip&#39;ten dolayı mı? Amcaları şehitlerin &ouml;nderleri Hamza ve Cafer&#39;den dolayı mı? Yoksa şehitlerin serveri kardeşinden dolayı mı? Ya da savaş meydanlarında sergilediği g&ouml;z alıcı yiğitliklerden dolayı mı?... &Ouml;rneğin Osman&#39;ın kuşatma altında tutulduğu g&uuml;nden, Basra Savaşı&#39;nın olduğu g&uuml;nden, M&uuml;zlem-i Sabat vakıasından&nbsp; dolayı mı? O d&uuml;şmanlarının; &quot;Nereye giderse &ouml;l&uuml;m de onu adım adım izler.&quot; Dedikleri aslan değil midir? Bir insanın erdemliliğinin ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n en b&uuml;y&uuml;k kanıtı d&uuml;şmanların itirafıdır. Aslında İmam Hasan&#39;ın inancı uğruna iktidarı feda etmesi, cesaretinin ve yiğitliğinin en somut kanıtlarından biridir. B&ouml;yleyken nasıl olur da onun hayatında, &ouml;l&uuml;m korkusu ve yaşama tamahı belirtileri bulabiliriz? İmam Hasan a&ccedil;ısından tek kıstas ve tek &ouml;l&ccedil;&uuml;, y&uuml;ksek fikirleri ve idealleriydi. Hi&ccedil;bir şey bunlarla mukayese edilemezdi. O egemenlik ve iktidarını fikirlerine ve ideallerine feda etmesi gerektiğine inanıyordu. Ancak bu b&uuml;y&uuml;k fedak&acirc;rlık sayesinde, bu d&uuml;nyada rezil olmaktan, &ouml;b&uuml;r d&uuml;nyada ise ateşe atılmaktan korkmayan kimselerin hain ve d&uuml;şman ellerinden bu b&uuml;y&uuml;k değeri koruyabilirdi. Hayatı hi&ccedil;e sayan bir tavırla, en k&uuml;&ccedil;&uuml;k bir değişiklik ve sapma yaşamadan bu stratejiyi eksiksiz bir şekilde uyguladı ve değerleri, idealleri korudu. O yaşayarak hedeflerini korumak uğruna, acı bir hayatı g&ouml;ze aldı. Bu &ouml;yle bir acıydı ki, &ouml;l&uuml;m&uuml;n acısı bunun yanında &ccedil;ok hafif kalırdı. O b&uuml;t&uuml;n varlığını başkalarının &ccedil;ıkarlarının aracı olarak kullanmaya razı oldu. Ama kendisi bundan en k&uuml;&ccedil;&uuml;k bir madd&icirc; yarar g&ouml;rmedi. Yalnızca eşine az rastlanır ısl&acirc;hat&ccedil;ıların ve tarihte ender rastlanan b&uuml;y&uuml;k &ouml;nderlerin nail olduğu bir makamı, başkalarının iyiliğini, ısl&acirc;hını temin etmeyi, topluma sahih d&uuml;ş&uuml;ncelerin egemen olmasını sağlamayı, b&uuml;t&uuml;n benliğini bu amaca vermeyi ilke edindi. Bir&ccedil;ok insan, fikirlerinin ve ideallerinin yaşaması i&ccedil;in b&uuml;y&uuml;k hizmetler verir. Bu ama&ccedil; i&ccedil;in ağır musibetlere ve dayanılmaz bel&acirc;lara tahamm&uuml;l eder. Fakat bu gibi insanlar arasında, t&uuml;rl&uuml; t&uuml;rl&uuml; bel&acirc;lara tahamm&uuml;l etme, &ouml;mr&uuml;n&uuml;n en son anına kadar yakasını bırakmayan ve s&uuml;rekli peşinde olan acılara katlanma bakımından Hasan b. Ali&#39;nin ayaklarının d&uuml;zeyine dahi ulaşacak bir tek kişi yoktur. Dolayısıyla o her a&ccedil;ıdan m&uuml;kemmel bir &ouml;rnek ve sembol bir şahsiyet, b&uuml;y&uuml;k bir ısl&acirc;hat&ccedil;ıdır. Fikir ve idealler uğruna en acı ve en ağır bir hayata katlanma hususunda d&uuml;nya ısl&acirc;hat&ccedil;ılarına ders vermiştir. Bu aşamanın ileriki safhalarında da her zaman z&uuml;ht ile hareket etmiş, bu d&uuml;nyanın nimetlerine değer vermemiş, bu hususta da en ileri mertebeye sahip olmuş bir kimse portresini &ccedil;izmiştir. Dolayısıyla, bu d&uuml;nyadan el etek &ccedil;ekmişliği, hayata karşı takındığı o olağan&uuml;st&uuml; sabrı, egemenlik ve iktidarı feda etmesinin her biri Allah yolunda cihat etmesinin unsurları, fikir ve inancı ebed&icirc; kılmada başarılı olmasının vasıtaları ve kişiliğinin ebed&icirc;leşmesinin ara&ccedil;larıdır.</p>','İmam Hasan’ın (a.s)  Fedakarlığı','','publish','closed','open','','imam-hasanin-a-s-fedakarligi','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2791',0,'post','',0),(2792,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Onun cihadı ger&ccedil;ekten dikkat &ccedil;ekiciydi. Aynı zamanda en acı, en elem verici cihattı. En genişalanlara yayılmış ve en uzun s&uuml;reli acıları barındıran bir cihat &ouml;rneğiydi.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		Allah yolunda cihat etti, ama tek cephede değil. Bir&ccedil;ok cephede. D&uuml;şmanla cephelerde karşılaştı. Bazen asker s&uuml;rd&uuml; cihat meydanına, bazen d&uuml;şmanın sebep olduğu fitneyi bastırmakla uğraştı.</div>\n</div>\n\n<p>\n	&nbsp;D&uuml;şmanın şeytanlıklarını boşa &ccedil;ıkarmakla meşgul oldu. Bazen kendi adamlarıyla ve askerleriylem&uuml;cadele etmek durumunda kaldı. Onları ısl&acirc;h etmek i&ccedil;in &ccedil;eşitli yollar denedi. Bu uğurda nice acılar &ccedil;ekti.</p>\n\n<p>\n	Nefisle m&uuml;cadeleye atıldı. Kişisel eğilim ve isteklerini kontrol etti. Beşer&icirc; temay&uuml;llerinin azmasınaizin vermedi, nefsin egemenliğini alaşağı etti. İnsanlık tarihi boyunca gelip ge&ccedil;miş &ouml;nderlerdenb&ouml;ylesine g&uuml;&ccedil;l&uuml; bir iradeyle kişisel arzu ve temay&uuml;llerini kontrol eden bir başkasını bulamıyoruz.</p>\n\n<p>\n	İmam Hasan m&uuml;cadelesinin &ccedil;eşitli evrelerinde bu egemenliği g&ouml;rkemli bir şekilde sağlamıştı.</p>\n\n<p>\n	O Şi&icirc;lerin, taraftarların oluşturduğu cepheye karşı da m&uuml;cadele etmek durumunda</p>\n\n<p>\n	kalmıştı. Ş&ouml;yle ki bunlar azarlama nitelikli sorular sorarlardı. Bazen c&uuml;ret g&ouml;sterip eleştirirlerdi.</p>\n\n<p>\n	Neden barış yaptığını sorup onu kınamak gibi bir eğilim g&ouml;sterirlerdi. Onların bu davranışlarına soğukkanlılıkla tahamm&uuml;l etti. Melek karakterli oluşunu sergileyen bir davranışla bir masum imamınb&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne serdi. Onlarla y&uuml;z y&uuml;ze geldi; yani &ouml;fkesini yuttu, sabır g&ouml;sterdi vesakin tabiatıyla, tatlı bir dille, g&ouml;n&uuml;llerini almak maksadıyla onlarla konuştu. Her birinin azarlamasını ve eleştirisini en a&ccedil;ık ve en doğru bir şekilde cevaplandırdı, hedeflerini a&ccedil;ıkladı. Muhatabın eleştirilerinde kullandığı hasmane &uuml;sl&ucirc;bu bir anda ortadan kaldırırdı. Bu y&uuml;zden muhatap bir andakendini son derece sağlam bir kanıtın, b&uuml;y&uuml;k bir hedefin, k&ouml;kl&uuml; bir g&ouml;r&uuml;ş&uuml;n karşısında bulurdu.</p>\n\n<p>\n	İmam&#39;ının bu &uuml;st&uuml;n pozisyonunu seyredenler peygamberlerin konumunu hatırlardı. İmam&#39;ın s&ouml;zlerinisemav&icirc; bir vahiy ve ilham gibi algılardı... Zaten &ouml;yle değil miydi?</p>\n\n<p>\n	Şimdi bu tarz soru cevaplardan birini &ouml;rnek olarak dinleyelim:</p>\n\n<p>\n	&quot;&ndash; Ey Resulullah&#39;ın oğlu! Neden Muaviye ile barış yaptın, ni&ccedil;in saldırmazlık anlaşması imzaladın?Sen ki, hakkın senin yanında ve onun da sapık bir zalim olduğunu biliyorsun?</p>\n\n<p>\n	&ndash; Ey Ebu Said! Ben babamdan sonra Allah&#39;ın h&uuml;cceti ve insanların imamı değil miyim?</p>\n\n<p>\n	&ndash; &Ouml;ylesin!</p>\n\n<p>\n	&ndash; Resulullah (s.a.a) benim ve kardeşim hakkında, &quot;Hasan ve H&uuml;seyin kıyam etseler de,</p>\n\n<p>\n	otursalar da imamdırlar.&quot; buyurmadı mı?</p>\n\n<p>\n	&ndash; Evet, buyurdu.</p>\n\n<p>\n	&ndash; Bu da g&ouml;steriyor ki, ben her durumda imamım; kıyam da etsem, otursam da. Ey Ebu</p>\n\n<p>\n	Said! Beni Muaviye ile barış yapmaya iten etken, Hz. Peygamber&#39;i (s.a.a) Damureoğulları</p>\n\n<p>\n	ile, Eşca&#39;oğulları ile ve Hudeybiye&#39;den d&ouml;nerken Mekkeliler ile barış yapmaya iten etkenin</p>\n\n<p>\n	aynısıdır. Peygamber&#39;in anlaştığı kimseler tenzili (inen vahyi) ink&acirc;r eden kimselerdi. Bunlar</p>\n\n<p>\n	ise tevili (vahyin pratik uygulamasını) ink&acirc;r eden kimselerdir.</p>\n\n<p>\n	Ey Ebu Said! Eğer ben Allah tarafından belirlenmiş bir &ouml;nder ve imam isem, savaş veya barışla ilgili olarak belirttiğim birg&ouml;r&uuml;ş&uuml; batıl sayamazsınız; bu g&ouml;r&uuml;şlerin hikmeti sizin i&ccedil;in a&ccedil;ık olmasa da. Duymadınız mı, Hızır gemiyi delerken, &ccedil;ocuğu &ouml;ld&uuml;r&uuml;rken ve duvarı yaparken, Musa onun bu davranışlarından dolayı &ouml;fkelenmişti. &Ccedil;&uuml;nk&uuml; Musa bu davranışların hikmetini algılayamıyordu. Sonra HızırMusa&#39;ya ger&ccedil;eği a&ccedil;ıklayınca, Musa anladı ve bu davranışlarına razı oldu. Ben de &ouml;yleyim.</p>\n\n<p>\n	Şu anda bana kızıyorsunuz. &Ccedil;&uuml;nk&uuml; yaptığım işin hikmetini kavramıyorsunuz. Eğer ben bu işi</p>\n\n<p>\n	yapmasaydım, bir tek Şi&icirc;-miz dahi yery&uuml;z&uuml;nde canlı kalmazdı, hepsini &ouml;ld&uuml;r&uuml;rlerdi.&quot; (1)</p>\n\n<p>\n	Bu cihattan, bir diğer cihat doğdu. Bir diğer gruba, yani Emev&icirc;lere karşı y&uuml;r&uuml;t&uuml;len bir</p>\n\n<p>\n	cihattı bu.</p>\n\n<p>\n	Toplam beş m&uuml;cadele cephesi a&ccedil;ılmıştı İmam Hasan&#39;ın karşısında. O m&uuml;barek &ouml;mr&uuml;n&uuml; bu</p>\n\n<p>\n	cephelerde ge&ccedil;irdi. T&uuml;kenmek bilmeyen bir g&uuml;&ccedil; ve akıllara durgunluk veren bir enerjiyle m&uuml;cadeleediyordu. Bu m&uuml;cadelenin verdiği meşakkate ve rahatsızlığa tahamm&uuml;l etti.</p>\n\n<p>\n	İmam Hasan&#39;ın (a.s) savaşmadığı bir cephe kalmadı.O iktidar ve h&uuml;k&uuml;metten vazge&ccedil;tiği h&acirc;lde, İsl&acirc;m&#39;ın kalıcılığını sağlamak, M&uuml;sl&uuml;manları refahave huzura kavuşturmak, m&uuml;minleri kılı&ccedil;tan korumak i&ccedil;in m&uuml;cadele veriyordu. Aslında o, Allahyolunda canını hi&ccedil;e sayan bir kimse portresini &ccedil;iziyordu. Bu m&uuml;cadelesinin karşılığı da &ouml;b&uuml;r cihanınnimetleriydi.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	(1) Bihar&#39;ul-Envar, c.10, s.101</p>','İmam Hasan\'ın (a.s) Cihadı','','publish','closed','open','','imam-hasanin-a-s-cihadi','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2792',0,'post','',0),(2793,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	S. 1- İmam Hasan-ı M&uuml;cteba&#39;ın meşhur l&acirc;kapları nelerdir?</p>\n\n<p>\n	C. 1- &ldquo;Mucteba&rdquo;&zwnj;, &ldquo;Sibt-i Ekber.&rdquo;&zwnj;</p>\n\n<p>\n	S. 2- İmam Hasan (a.s)&#39;ın k&uuml;nyesi nedir?</p>\n\n<p>\n	C. 2- &ldquo;Ebu Muhammed&rdquo;&zwnj;.</p>\n\n<p>\n	S. 3- İmam Hasan ne zaman ve nerede d&uuml;nyaya geldi?</p>\n\n<p>\n	C. 3- Hicri 3. yılın Ramazan ayının ortasında Medine-i M&uuml;nevvere&#39;de d&uuml;nyaya geldi.</p>\n\n<p>\n	S. 4- İmam Hasan (a.s)&#39;ın hayatı ka&ccedil; d&ouml;neme ayrılır?</p>\n\n<p>\n	C. 4- &Uuml;&ccedil; d&ouml;neme ayrılır:</p>\n\n<p>\n	1-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Resulullah (s.a.a)&rsquo;in d&ouml;nemi</p>\n\n<p>\n	2-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Babasıyla birlikte olduğu d&ouml;nem.</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmametlik d&ouml;nemi.</p>\n\n<p>\n	S. 5- İmam Hasan (a.s)&#39;ın imamet m&uuml;ddeti ka&ccedil; yıl s&uuml;rm&uuml;şt&uuml;r?</p>\n\n<p>\n	C. 5- On yıl.</p>\n\n<p>\n	S. 6- İmam Hasan, ka&ccedil; yıl babasıyla birlikte bulundu?</p>\n\n<p>\n	C. 6- Otuz yedi yıl.</p>\n\n<p>\n	S. 7- İmam Hasan (a.s) ka&ccedil; yıl, Hz. Peygamber (s.a.a) d&ouml;neminde yaşamıştır?</p>\n\n<p>\n	C. 7- Sekiz yıl civarında.</p>\n\n<p>\n	S. 8- İmam Hasan (a.s), erkek &ccedil;ocuğu olduğundan dolayı kendisini tebrik edenlerin s&ouml;z&uuml;ne karşılık ne buyurdular?</p>\n\n<p>\n	C. 8- Ş&ouml;yle nakledilmiştir: Allah Teala İmam Hasan (a.s)&#39;a bir erkek &ccedil;ocuğu bağışladığında Kureyş&#39;ten olan bir grup kimse İmam (a.s)&rsquo;ı tebrik etmek i&ccedil;in Hazretin yanına gelerek: &ldquo;S&uuml;vari m&uuml;barek olsun&rdquo;&zwnj; dediler. İmam Hasan (a.s) onların s&ouml;z&uuml;ne karşılık ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Bu nasıl s&ouml;zd&uuml;r? S&uuml;vari değil de piyade olabilir.&rdquo;&zwnj;</p>\n\n<p>\n	Cabir; &ldquo;&Ouml;yleyse nasıl diyelim?&rdquo;&zwnj; dediğinde İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Allah Teala, birinize erkek &ccedil;ocuğu bağışladığında o şahsı tebrik etmek istediğinizde ş&ouml;yle deyin: Bağışlayana ş&uuml;kreden ol, bağışlanan sana m&uuml;barek olsun, Allah Teala onu erginliğe ulaştırsın, iyiliğinden seni faydalandırsın.&rdquo;&zwnj; [1]</p>\n\n<p>\n	S. 9- Hz. Ali (a.s)&#39;ın şahadetinden sonra, İmam Hasan (a.s)&#39;ın zamanındaki Medine valisi kimdi?</p>\n\n<p>\n	C. 9- Mervan bin Hakem.</p>\n\n<p>\n	S. 10- İmam Hasan (a.s)&#39;a gizlice suikast d&uuml;zenlemek isteyenler ka&ccedil; kişiydi?</p>\n\n<p>\n	C. 10- Muaviye&#39;nin komplolarından biri de d&ouml;rt kişiyle İmam Hasan (a.s)&#39;a gizlice suikast d&uuml;zenlemek istemesi idi. O d&ouml;rt kişi şunlardı:</p>\n\n<p>\n	1)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Amr bir Hureys.</p>\n\n<p>\n	2)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şebes bin Rib&#39;i.</p>\n\n<p>\n	3)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eş&#39;as bin Kays.</p>\n\n<p>\n	4)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;cr bin Haris.</p>\n\n<p>\n	İmam Hasan (a.s) bu komplodan haberdar olduğundan dolayı m&uuml;nafıkların şerrinden korunmak i&ccedil;in dışarı &ccedil;ıktığında elbiselerinin altından savaş elbisesi giyiyorlardı.</p>\n\n<p>\n	S. 11- İmam Hasan (a.s), ka&ccedil; defa yaya olarak Medine&#39;den Mekke&#39;ye gitmişlerdir?</p>\n\n<p>\n	C. 11- Y&uuml;z yirmi defa.</p>\n\n<p>\n	S. 12- İmam Hasan (a.s) neden &ouml;mr&uuml;n&uuml;n son saatlerinde ağlıyorlardı?</p>\n\n<p>\n	C. 12- İmam Hasan (a.s) ashabından birine bu hususta cevaben ş&ouml;yle buyurdular:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"MARGIN: auto\">\n		&ldquo;Bil ki, iki şey i&ccedil;in ağlıyorum; Biri, herkesin durumdan haberdar olmak i&ccedil;in etrafına bakacağı kıyamet g&uuml;n&uuml;n&uuml;n vahşetinden; diğeri ise dostlarımdan ayrılacağımdan dolayı.&rdquo;&zwnj;</div>\n</div>\n\n<p>\n	S. 13- İmam Hasan (a.s)&#39;ın Muaviye ile barış yapmasının sebebi ne idi?</p>\n\n<p>\n	C. 13- İmam Hasan (a.s)&#39;ın ordusundan pek &ccedil;ok insanın m&uuml;nafık olması, ordusunun komutanı olan Ubeydullah bin Abbas&#39;ın Muaviye&#39;nin ordusuna ge&ccedil;mesi, yine tarihin naklettiğine g&ouml;re, ordunun &uuml;&ccedil;te ikisinin (Muaviye tarafından) aldatılması, geri kalanların &ccedil;oğunun da ahitlerini bozması, Havaric&#39;in ihlalleri ve İmam&#39;a &ccedil;eşitli iftira ve saygısızlıkların yapılması O Hazretin Muaviye ile barış yapmasının sebeplerini oluşturuyordu.</p>\n\n<p>\n	S. 14- İmam Hasan (a.s) ka&ccedil; yaşında ve kimin eliyle zehirlendi?</p>\n\n<p>\n	C. 14- Kırk yedi yaşında Muaviye&#39;nin vesvesesiyle kendi hanımı Ca&rsquo;de&#39;nin eliyle zehirlendi.</p>\n\n<p>\n	S. 15- Masum İmamlar arasından, hangi İmamın cenazesini ok yağmuruna tuttular?</p>\n\n<p>\n	C. 15- Muhaddis-i Kummi, Menakıb kitabının sahibinden ş&ouml;yle naklediyor: &ldquo;İmam Hasan (a.s)&rsquo;ın cenazesini &ouml;yle ok yağmuruna tuttular ki, defnedildiğinde ondan yetmiş ok &ccedil;ıkardılar.&rdquo;&zwnj; [2]</p>\n\n<p>\n	S. 16- İmam Hasan (a.s) ne zaman ve nerede şahadete erişti?</p>\n\n<p>\n	C. 16- Hicretin 50. Yılında sefer ayının 28. g&uuml;n&uuml; Medine&#39;de şahadete erişti.</p>\n\n<p>\n	S. 17- İmam Hasan (a.s)&#39;ın kabri nerededir?</p>\n\n<p>\n	C. 17- Medine&#39;deki Baki mezarlığındadır.</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] - Tuhaf&#39;ul- Ukul, S. 235; Arap&ccedil;a baskısı.</p>\n\n<p>\n	[2] - Envar&#39;ul- Behiyye, S. 83.</p>','Sorularla İmam Hasan’ın (a.s) Hayatı','','publish','closed','open','','sorularla-imam-hasanin-a-s-hayati','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2793',0,'post','',0),(2794,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Hicretin 40. Yılında hz.Hasan imamet makamına ge&ccedil;miş ve peygamber efendimizin vasiyet ettiği &uuml;zere m&uuml;sl&uuml;manlara halife olmuştu.</p>\n\n<p>\n	M&uuml;min olan m&uuml;sl&uuml;manlar ona hemen beyat etmiş ve onu hz.Ali&rsquo;nin yerine &ouml;nder olarak kabullenmişlerdi.Hz.Hasan ilk olarak valileri tayin edip gidecekleri yerlere g&ouml;nderir.(1)</p>\n\n<p>\n	Hz.Hasan halkı , Muaviye&rsquo;ye karşı savaşmak i&ccedil;in &ccedil;ağrıda bulunur.Hz.Hasan&rsquo;ın b&uuml;t&uuml;n &ccedil;ağrılarına ve haberlerine rağmen &ccedil;ok az sayıdaasker toplanır.Kufe ehli hz.Ali&rsquo;ye vefa g&ouml;stermediği gibi hz.Hasan&rsquo;a da vefasız davranmıştı.Hz.Hasan toplumun bu durumundan dolayı m&uuml;teessir olur.</p>\n\n<p>\n	Toplumun i&ccedil;inde bazıları yalnız dilleri ile hz.Hasan&rsquo;ı destekliyorlardı.Hz.Hasan toplumun &ccedil;oğunluk olarak samimi olmadığını ve Muaviye&rsquo;nin vaad ettiği mal ve m&uuml;lke rağbet g&ouml;sterdiklerini biliyordu.Hz.Hasan kurmuş olduğu ordu merkez &ccedil;adırında iken eşyaları yağmalanır ve hatta &uuml;zerinde oturduğu halı bile altından alınır.</p>\n\n<p>\n	Hz.Hasan bu durum karşısında tek &ccedil;ekindiği nokta samimi olan şiasının (taraftarlarının) sonu ne olacağıydı.Hz.Hasan ona sadık kalan samimi taraftarlarını Muaviye&rsquo;ye karşı koruyabilmek i&ccedil;in bir girisimde bulunmasını d&uuml;s&uuml;nm&uuml;st&uuml;.</p>\n\n<p>\n	Hz.Hasan , samimi olmayan taratar olarak g&ouml;r&uuml;nen insanların hemen Muaviye&rsquo;nin tarafına ge&ccedil;eceklerini ve bu durumda ancak ona samimi kalan taraftarlarının tehlike altında kalacaklarını iyi biliyordu.</p>\n\n<p>\n	Durum i&ccedil;ler acısıydı , Hz.Hasan ve Ehli Beyt hari&ccedil; hi&ccedil; kimse Muaviye&rsquo;nin onların &uuml;zerine galip gelmesi ile onun ne yapmayı tasarladığınım d&uuml;ş&uuml;nemiyordu.(2) Toplum bu kadar vefasızlık ile yetinmedi , bazıları Muaviye&rsquo;nin casusları tarafından tesvik edilerek hz.Hasan&rsquo;ı &ouml;ld&uuml;rmeye kalkıştılar.</p>\n\n<p>\n	Hz.Hasan topluma namaz kıldırmak i&ccedil;in &ccedil;ıktığında &uuml;zerine zırh giyerek &ccedil;ıkıyordu.Bir m&uuml;nafık kişi hz.Hasan&rsquo;ı bacağından bıcaklamıştı.Durumburaya kadar varmıştı.(3)</p>\n\n<p>\n	Hz.Hasan,Muaviye&rsquo;nin İrak&rsquo;a ge&ccedil;memesi i&ccedil;in onu durduracak &ouml;nc&uuml; bir ordu g&ouml;ndermişti.Bu ordunun başında &ouml;z akrabası Abbas&rsquo;ın oğlu Ubeydullah vardı.</p>\n\n<p>\n	Muaviye,Ubeydullah&rsquo;a bol para vaad ederek onu tarafına &ccedil;ekmeyi başarır.Ubeydullah ordunun komutanı olarak askerlerin haberi olmadan geceleyin akrabaları ve yakın adamları ile Muaviye&rsquo;nin tarafına ge&ccedil;er.</p>\n\n<p>\n	Irak&rsquo;ta belli basla kabileler de Muaviye&rsquo;ye haber g&ouml;nderip kendilerinin onun tarafından olduklarını beyan ederler.Hz.Hasan olanları bildiğinde bu ihanetin neticesini hemen d&uuml;ş&uuml;nm&uuml;şt&uuml;.Hz.Hasan&rsquo;a sadık kalanların başında hz.Kays ibin Sa&rsquo;d vardı.(4)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Muaviye&rsquo;nin Ehli Beyt dostlarına eziyeti , zulm&uuml; ve d&uuml;şmanlığı tehlikeli bir boyut aldığında hz.Hasan onunla barış anlasması yapmaya karar verir.Hz.Hasan bu anlaşma ile samimi olan taraftarlarını (şiasını) korumayı ama&ccedil;lamıştı.Nitekim Sıffin savaşına hz.Ali ile katılan kabileleri ve insanların isimlerini Muaviye yazdırmıştı.B&ouml;ylece Muaviye kimi cezalandıracağını iyi biliyordu.Hz.Hasan ,Muaviye&rsquo;nin listesinde olan insanların kanlarını d&ouml;k&uuml;lmekten korumak i&ccedil;in bu anlaşmaya girmişti.(5)</p>\n\n<p>\n	<strong>Hz.Hasan , Muaviye ile şartlı bir anlaşma yapmıştı.Anlaşmanın şartları şunlardı :</strong></p>\n\n<p>\n	<span style=\"COLOR: blue\">- Muaviye ve adamları hz.Ali&rsquo;yi , Ehli Beytin geri kalan efradını ve onların şialarını (taraftarlarını) camilerde s&ouml;vmeyecek ve lanet etmiyecek.</span></p>\n\n<p>\n	- Cemel ve Sıffin savaşlarında hz.Ali&rsquo;nin tarafından savaşa katılıp şehid d&uuml;şen kişilerin evlatlarına ge&ccedil;im i&ccedil;in aylık bağlanacak.</p>\n\n<p>\n	- Hz.Ali&rsquo;nin şiası (taraftarları) takibe uğrayıp &ouml;ld&uuml;r&uuml;lmeyecek.</p>\n\n<p>\n	- Muaviye&rsquo;nin &ouml;l&uuml;m&uuml;nden sonra hz.Hasan tekrar halifelik makamına ge&ccedil;ecek.</p>\n\n<p>\n	- Hz.Hasan , Muaviye&rsquo;yi &rdquo;m&uuml;minlerin emiri &rdquo; (iman edenlerin başkanı) olarak kabul etmeyecek...</p>\n\n<p>\n	Bu ana şartlar &uuml;zere anlaşma yapılır.Hz.Hasan&rsquo;ın bu anlaşmayı yapmasından dolayı onu k&ouml;t&uuml;leyen insanlar &ccedil;ıkar.Hz.Hasan bu insanlara hitaben ş&ouml;yle buyurur: &rdquo; Allah&rsquo;ın yaratmış olduğu insanların &uuml;zerine benim O&rsquo;nun hucceti ve zikri olduğumu bilmiyor musunuz ?! Babam dan sonra b&uuml;t&uuml;n m&uuml;sl&uuml;manların &uuml;zerine onların imamları olduğumu bilmiyor musunuz ?! Allah&rsquo;ın el&ccedil;isinin hakkında : Hasan ve H&uuml;seyin iki imamdır , ayakta olsalar veya otursalar ikisi de imamdır ! diye buyurduğu kisi ben değil miyim ?!&rdquo;&zwnj;</p>\n\n<p>\n	Hz.Hasan&rsquo;ı dinleyenler dediler ki : &rdquo; Evet , sensin !&rdquo;&zwnj; Hz.Hasan bunun &uuml;zerine ş&ouml;yle devam buyurdu : &rdquo; Bu durumda otursam da ayakta olsam da imam benim ! Muaviye ile anlaşma yapmamın sebebi tıpkı Peygamberin (saa) Mekke ehli ve geri kalan m&uuml;şrik kabileler ile Hudeybiye anlaşmasını yapmasının sebebi gibidir.Peygamberin zamanında ona karşı duranların durumu kafir olmaları ile sabitti.Şimdi onunla anlaşma yaptığım Muaviye ise Kuran&rsquo;ın tevil h&uuml;km&uuml; ile kafir olduğu sabittir.Ben, şanı y&uuml;ce olan Allah tarafından tayin edilen imamım , Muaviye ile anlaşmaya girmiş olmam beni esas makamım olan imamlıktan aşağı almaz ! Benim bu anlaşma ile kasdettiğim hikmet gizli kalmıştır ! Hani Hızır aleyhisselam gemiyi batırdığında, &ccedil;ocuğu &ouml;ld&uuml;rd&uuml;ğ&uuml;nde ve duvarı &ouml;rd&uuml;ğ&uuml;nde bu yaptıkları Musa aleyhisselamı kızdırmıştı.&Ccedil;&uuml;nk&uuml; Hızır aleyhisselamın yaptıklarının hikmeti Musa aleyhisselama gizli kalmıştı.Ta ki Hızır aleyhisselam yaptıklarının hikmetini Musa aleyhisselama anlatana kadar !Musa aleyhisselam , Hızır aleyhisselamın yaptıklarının hikmetini anladığında rıza g&ouml;stermişti.</p>\n\n<p>\n	Sizlerde cehaletinizden dolayı Muaviye ile yapmış olduğum anlaşmanın hikmetini bilmiyorsunuz ! Sayet bu anlaşmayı Muaviye ile yapmamış olsaydım yer y&uuml;z&uuml;nde hi&ccedil; bir şiamız (taraftarımız) kalmazdı !!!&rdquo;&zwnj; (6)</p>\n\n<p>\n	Hz.Hasan bu anlaşmasını Muaviye ile yaparak kendisinin samimi taraftarlarını (şiasını) Muaviye&rsquo;nin takibinden korumuştu.Hz.Hasan , Muaviye ile anlaşmayı yaptıktan sonra halka hitaben ş&ouml;yle buyurdu : &rdquo; Ey insanlar ! Muaviye , benim kendisini halifelik makamına uygun g&ouml;rd&uuml;ğ&uuml;m&uuml; iddia ederek sizleri aldatmak istiyor ! Muaviye aynı zamanda benim halifelik makamının ehli olmadığımı iddia ederek sizleri &ccedil;elmek istiyor ! Muaviye yalan s&ouml;yl&uuml;yor ! Allah&rsquo;ın kitabında ve peygamberin buyurmuş olduğu kelamında sabit olduğu gibi şu anda insanların &uuml;zerine emir sahibi olabilecek tek kişi benim !!! Allah&rsquo;a yemin ederim ki şayet toplum bana beyat edip ve gerektiği gibi yardımcı olsaydı g&ouml;kten ve yerden b&uuml;t&uuml;n mevcut olan nimetlere nail olacaklardı !!! Sen de ey Muaviye , toplum bana itaat etmiş olsaydın asla bu makama rağbet g&ouml;steremezdin !!! Allah&rsquo;ın el&ccedil;isi , Allah&rsquo;ın hayır duası onun ve Ehli Beytinin &uuml;zerine olsun , ş&ouml;yle buyurmuştu: Bir &uuml;mmet , i&ccedil;inde en bilgini olana değilde başkasına beyat ederse o &uuml;mmet aşağı d&uuml;smeye mahkum olur ve buzağa ibadet eden &uuml;mmetin durumuna d&uuml;şer !!! Bildiğiniz gibi zamanında İsrail oğulları Harun aleyhisselamı terk edip buzağa y&ouml;nlenmişlerdi.İsrail oğulları Harun&rsquo;un Musa&rsquo;nın halifesi olduğunu iyi biliyorlardı.Bu &uuml;mmette , Allah&rsquo;ın el&ccedil;isinin Ali hakkında : Sen benden Harun&rsquo;un Musa&rsquo;ya olan menzilindesin ancak benden sonra peygamber yoktur ! buyurduğunu iyi bildiği halde Ali&rsquo;yi terkedip baskalarına uymuştu.Allah&rsquo;ın el&ccedil;isi Mekke&rsquo;den Medine&rsquo;ye g&ouml;&ccedil;ene kadar kavmini ancak Allah&rsquo;a ibadet etmeleri i&ccedil;in &ccedil;ağırıda bulunmuştu ! Şayet Allah&rsquo;ın el&ccedil;isi Mekke&rsquo;de ona yardımcı olabilecek bir toplum bulsaydı asla Medine&rsquo;ye hicret etmezdi ! Bende bana yardımcı olabilecek bir toplum bulmuş olsaydım asla Muaviye ile anlaşmaya girmezdim !!! Harun aleyhisselam kendi &uuml;mmeti tarafından zamanında terk edildiğinde kendisini koruyabilmek i&ccedil;in Allah&rsquo;a sığınmıştı ! Aksi takdirde Harun ve Ehli Beytini yok ederlerdi.Ben ve babam da aynı duruma geldik ! &Uuml;mmet bizi terk edip baskalarına uyduğunda yardımcı bulamadığımız i&ccedil;in bizlerde kendimizi Allah&rsquo;ın koruması altına verdik ! Bu durum tarihte bir biri ardında takip edilmiş ve bir s&uuml;nnet haline gelmiştir.Her vasiyet edilen imama (halifeye) itaat edilmemiştir !!! Ey insanlar , d&uuml;nyanın her tarafına bakıp arastırsanız benden ve kardeşim H&uuml;seyin&rsquo;den başka peygamber evladı (z&uuml;rriyeti) bulamazsınız !!!&rdquo;&zwnj; (7)</p>\n\n<p>\n	Muaviye b&uuml;t&uuml;n bu s&ouml;zleri dinledikten sonra hz.Hasan&rsquo;ı halkın huzurunda k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;rmek i&ccedil;in girişimde bulunur.Muaviye , hz.Hasan&rsquo;ın kendisini toplumun huzurunda medhetmesini ister.Hz.Hasan , Muaviye&rsquo;nin bu isteğine karsı Allah&rsquo;ı hamd ettikten sonra ş&ouml;yle s&ouml;ze başlar : &rdquo; Beni tanıyan tanır, beni tanımıyana kendimi tanıtmak istiyorum ! Ben , Rasulallah&rsquo;ın oğlu Hasan&rsquo;ım !Ben, m&uuml;jdeleyenin ve Allah&rsquo;ın azabıyla korkutanın (peygamberin) oğluyum ! Ben, peygamberlik vazifesi ile se&ccedil;ilmişin oğluyum ! Ben, meleklerin duaları ile zikettiği kişinin oğluyum ! Ben, &uuml;mmetin onunla şereflendiği kişinin oğluyum ! Ben, Cebrail aleyhisselamın Allah tarafından ona el&ccedil;i olarak g&ouml;nderilmiş olduğunun oğluyum ! Ben, b&uuml;t&uuml;n insanlara rahmet olarak g&ouml;nderilenin oğluyum !!!&rdquo;&zwnj; ... Muaviye bunları duyduğunda i&ccedil;indeki hasedi ve d&uuml;şmanlığını gizleyemeden ş&ouml;yle dedi : &rdquo; Ey Hasan ! Sen bize hurmanın nasıl olgunlaştığını anlat !!!&rdquo;&zwnj;</p>\n\n<p>\n	&nbsp;\n	<p>\n		Hz.Hasan sonra s&ouml;z&uuml;ne ş&ouml;yle devam eder : &rdquo; Ben, duası kabul edilenin oğluyum ! Ben, Mi&rsquo;ra&ccedil;&rsquo;ta Rabbine karşı y&uuml;z y&uuml;ze gelenin oğluyum ! Ben, itaat edilen şefaat&ccedil;inin oğluyum ! Ben, Mekke ve Mina&rsquo;nın oğluyum ! Ben, Kureyş&rsquo;in kerhende olsa ona boyun ediği kişinin oğluyum ! Ben, ona uyanları mutlu edenin oğluyum ! Ben, ona karşı &ccedil;ıkanları k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;ren kişinin oğluyum ! Ben, ona yery&uuml;z&uuml;n&uuml;n mescit ve teharet kılınan kişinin oğluyum ! Ben, ona g&ouml;klerin haberlerinin getirildiği kişinin oğluyum ! Ben, Allah&rsquo;ın onlardan her t&uuml;rl&uuml; pisliği giderdiği ve tertemiz kıldığı kişinin oğluyum !!!&rdquo;&zwnj; Muaviye bunları duyduğunda dayanmayıp dedi ki : &rdquo; Ey Hasan ! Zanederim ki , nefsin seni halifelik makamına &ccedil;ekiyor !!! &rdquo; Hz.Hasan buyurdu ki : &rdquo; Vay haline olsun ey Muaviye ! Allah&rsquo;ın el&ccedil;isinin yolunda giden ve Allah&rsquo;ın istediğine itaat eden kişi hak halifedir ! &Ouml;mr&uuml;me yemin olsun ki biz Ehli Beyt , hidayetin bayrağı ve takvanın mesalesiyiz ! Sen ise ey Muaviye , s&uuml;nneti yok eden, sapıklığı dine getiren ve Allah&rsquo;ın dinini oyuncak haline &ccedil;eviren kişisin ..!&rdquo;&zwnj;(8)</p>\n</p>\n\n<p>\n	Muaviye, hz.Hasan ile barış anlaşmasını yaptıktan sonra Kufe şehrine girip orada halktan kendisi i&ccedil;in beyat alır.Muaviye Kufe&rsquo;de bir ka&ccedil; g&uuml;n i&ccedil;inde kendisine beyati alıp itaat edildiğini g&ouml;rd&uuml;ğ&uuml;nde halkı mescitte topladı.Hz.Hasan&rsquo;ın hazır olduğu halde Muaviye minbere &ccedil;ıkıp hz.Ali&rsquo;yi ve hz.Hasan&rsquo;ı s&ouml;ver.Hz.H&uuml;seyin&rsquo;de orada hazır idi.Hz.H&uuml;seyin , Muaviye&rsquo;nin s&ouml;zlerini duyduğunda ayağa kalkıp ona cevap vermek istediğinde hz.Hasan ona mani olur.</p>\n\n<p>\n	Hz.Hasan kendisi ayağa kalkarak ş&ouml;yle buyurdu : &rdquo; Ey Ali&rsquo;yi zikreden kişi ! Ben Hasan&rsquo;ım , Ali&rsquo;de babamdır.Sen ise Muaviye&rsquo;sin baban da Sahr&rsquo;dır (Ebu Sufyan&rsquo;dır) !Benim annem Fatime&rsquo;dir , senin annen ise Hindtir !Benim dedem Rasulallah&rsquo;tır (saa.) senin deden ise Harb&rsquo;tır ! Benim ninem Hadice&rsquo;dir , senin ninen ise Kuteyle&rsquo;dir ! İkimizin ge&ccedil;mişleri arasında iyilik ile anılmayanların ve ikimizin ge&ccedil;mişleri arasında k&uuml;fre ve nifakta &ouml;nde olanların &uuml;zerine Allah&rsquo;ın laneti olsun !!!&rdquo;&zwnj; Mescidin i&ccedil;inde</p>\n\n<p>\n	bulunan bazı kişiler y&uuml;ksek sesle ş&ouml;yle nida ettiler : &rdquo; Amin , amin !!!&rdquo;&zwnj; (9) Hz.Hasan&rsquo;ın bu laneti elbette Muaviye ve ge&ccedil;mişlerine samil olmuştur. Muaviye bir m&uuml;ddet sonra Medine&rsquo;ye gider.Hz.Hasan ve Ehli Beyti&rsquo;de Medine&rsquo;ye geri d&ouml;nm&uuml;şlerdi.Muaviye orada hz.Ebu Talib&rsquo;in oğlu hz.Cafer et- Tayyar&rsquo;ın oğlu Abdullah&rsquo;ı g&ouml;r&uuml;r.Muaviye Abdullah&rsquo;a hitaben ş&ouml;yle konuşur :</p>\n\n<p>\n	&rdquo; Senin , Hasan ve H&uuml;seyin&rsquo;e karşı g&ouml;sterdiğin h&uuml;rmet ve tazime karşı şaşıyorum ! Halbuki onlar senden daha değerli değillerdir ! Onların babası Ali senin baban Cafer&rsquo;den daha değerli değildir !Onların annesi Fatime Rasulallah&rsquo;ın kızı olmasaydı senin annen Esma bint &lsquo;Umeys&rsquo;in ondan geri durmadığını s&ouml;ylerdim !&rdquo;&zwnj; Hz.Abdullah Muaviye&rsquo;nin s&ouml;ylediklerine kızarak ş&ouml;yle cevap verir : &rdquo; Ey Muaviye ! Sen , Hasan&rsquo;ı , H&uuml;seyin&rsquo;i annelireni ve babalarını iyi tanırsın ! Allah&rsquo;a yemin olsun ki Hasan ve H&uuml;seyin benden</p>\n\n<p>\n	daha hayırlıdırlar ! Onların babaları benim babamdan ve anneleri benim annemden daha hayırlıdırlar ! Rasulallah&rsquo;ın (saa) onların hakkında buyurmuş olduklarını ben iyice aklımda tutmuşumdur !!!&rdquo;&zwnj;</p>\n\n<p>\n	&nbsp;\n	<p>\n		Muaviye bu konuşmayı yaptığında hz.Hasan, hz.H&uuml;seyin ve Abdullah ibin Abbas&rsquo;ın kardeşi Fadl ibin Abbas ordaydılar..Muaviye hz.Abdullah&rsquo;ın s&ouml;ylediklerini duyduğunda ş&ouml;yle dedi : &rdquo; Hasan ve H&uuml;seyin hakkında peygamberden duyduklarını anlatta biz de duyalım ! Allah&rsquo;a yemin olsun ki sen bu hususta yalancı değilsin!&rdquo;&zwnj; Hz.Abdullah ibin Cafer bunun &uuml;zerine ş&ouml;yle buyurdu : &rdquo; Ey Muaviye ! Benim sana anlatacaklarım senin bildiklerinden daha ağırdır !!!&rdquo;&zwnj; Muaviye dedi ki : &rdquo; Senin anlatacakların Uhud ve Hira dağlarından daha ağır olsada ne olacak !? Meclisimizde Şam ehlinden biri olmadığı m&uuml;ddet&ccedil;e senin anlatıkların bana zarar veremez ! Allah sizin basınız olan Ali&rsquo;yi &ouml;ld&uuml;rd&uuml;kten sonra etrafınızdakiler sizlerden ayrılıp dağılmışlardır. Aynı zamanda emir sahipliği elimize ge&ccedil;tiğine g&ouml;re sizin s&ouml;yleyecekleriniz bana asla zarar veremez !!!&rdquo;&zwnj;</p>\n</p>\n\n<p>\n	Bunun &uuml;zerine hz.Abdullah ibin Cafer ş&ouml;yle buyurdu : &rdquo;Ben , Rasulallah&rsquo;ın ş&ouml;yle buyurduğunu duydum : Ben b&uuml;t&uuml;n m&uuml;minlerin &uuml;zerine emir sahibiyim ! Ben her kimin &uuml;zerine emir sahibi isem bu hazır olan kardeşim Ali&rsquo;de o kişinin &uuml;zerine emir sahibidir !!! Rasulallah bunu buyurduğunda evin i&ccedil;inde Hasan, H&uuml;seyin , Umm Seleme&rsquo;nin oğlu &Ouml;mer , Zeyd&rsquo;in oğlu Usame , Fatime, Umm Eymen , Ebu Zerr , Mikdad ve Zubeyr ibin &lsquo;Avvam bulunuyordu ! Rasullallah bunları buyurduğunda elini Ali&rsquo;nin &uuml;zerine koyarak &uuml;&ccedil; kere tekrarlamıştı ! Daha sonra Rasulallah bizlere kendisinden sonra gelecek Ehli Beytinden olan oniki imamın isimlerini birer birer saydı ! Rasulallah bizlere Ehli Beytinden gelecek oniki imamı tanıttıktan sonra bize hitaben ş&ouml;yle buyurdu : Benden sonra &uuml;mmetimin basına benim saydıklarımdan baska imamlar gelecektir ki hepsi sapıklık i&ccedil;inde olacak ve &uuml;mmeti sapıklığa g&ouml;t&uuml;receklerdir ! Bu sapık imamlardan onu Emevi ve geri kalan ikisi de Kureyş&rsquo;ten dir !!! Rasulallah bizlere bu sapık olan imamların yapacakları b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;kleri birer birer anlattı.Rasulallah bizlere doğru yoldan şaşacak olan bu oniki imamın isimlerini birer birer saydı ve bildirdi, kendileri bu kisilerdir : Ebu Bekr ibin Ebi Kuhafe , &Ouml;mer ibin Hattab , Osman ibin &lsquo;Affan , Muaviye , Muaviye&rsquo;nin oğlu Yezid, &lsquo;As ın oğlu Hakem ve Hakem&rsquo;in z&uuml;rriyetinden gelen altı kişi daha !&rdquo;&zwnj; Muaviye , hz Abdullah&rsquo;ın dediklerini duyduğunda ş&ouml;yle konuştu : &rdquo; Senin dediğin hak ise o zaman ben ve benden &ouml;nceki &uuml;&ccedil;&uuml; (Ebu Bekr, &Ouml;mer ve Osman) hepimiz mahvolduk demektir !!! Onları ve beni kabul eden &uuml;mmetin b&uuml;t&uuml;n fertleride mahvolmuştur ! Siz Ehli Beyt ve şianız (taraftarlarınız) hari&ccedil; b&uuml;t&uuml;n eshab, muhacir, ansar ve onlardan sonra gelen tabiinlerde mahvolmuşlardır !!!&rdquo;&zwnj;</p>\n\n<p>\n	Hz.Abdullah ibin Cafer dedi ki : &rdquo;Allah&rsquo;a yemin olsun ki sana anlattıklarım benim Rasulallah&rsquo;tan duymuş olduğum hak s&ouml;zlerinden başka bir şey değildir !!!&rdquo;&zwnj; Orada hazır olanların hepsi hz.Abdullah&rsquo;ın doğruyu s&ouml;ylediğine dair sahidlik ederler.Muaviye Umm Seleme&rsquo;nin oğlunu ve Usame&rsquo;yi yanına &ccedil;ağırtarak Abdullah&rsquo;ın anlatıklarının doğru olup olmadığını sorduğunda onlarda bunu kendilerinnide Rasulallah&rsquo;tan duyduklarını ve hak olduğunu sahidlik ederler.(10)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Muaviye, hz.Hasan&rsquo;dan kurtulabilmek i&ccedil;in onu &ouml;ld&uuml;rmeye karar verir.Muaviye hz.Hasan ile yapmış olduğu barış anlaşmasını dışarıya karşı zedelemeden onu &ouml;ld&uuml;rtmek istiyordu.Bu işi yapabilmesi i&ccedil;in yardımcı olabilecek kişileri aramıştı.Muaviye yapmak istediği bu iş i&ccedil;in hz.Hasan&rsquo;ın hanımı Cu&rsquo;de nin elverişli olduğunu g&ouml;rm&uuml;ş ve onu kandırmayı başarmıştı.Muaviye Cu&rsquo;de ye vaatlerde bulunarak hz.Hasan&rsquo;ı zehirleyerek &ouml;ld&uuml;rmesi i&ccedil;in ikna eder.Cu&rsquo;de hz.Hasan&rsquo;a i&ccedil;eceğine zehir katarak şehit d&uuml;şmesine sebep olur.İmam-ı Hasan hazretleri hicretin 49. Yılında Muaviye&rsquo;nin isteği &uuml;zere şehit edilir.(11)</p>\n\n<p>\n	Muaviye hz.Hasan ile yapmış olduğu anlaşmaya g&ouml;re kendisinin &ouml;l&uuml;m&uuml;nden sonra halifelik makamının resmiyetini hz.Hasan&rsquo;a bırakacaktı.Muaviye bu şarttan kurtulabilmek i&ccedil;in hz.Hasan&rsquo;ı ortadan kaldırmanın kendisi i&ccedil;in en uygunu olacağını d&uuml;ş&uuml;nm&uuml;şt&uuml;.Nitekim Muaviye hayatında oğlu Yezid i&ccedil;in halktan halifelik i&ccedil;in beyat almıştı.Muaviye halifelik makamını bir saltanat olarak kendi z&uuml;rriyetine ve toplumuna bırakmak istedi.Muaviye hz.Hasan&rsquo;I zehirlemesi i&ccedil;in Cu&rsquo;de ye m&uuml;kafat vaadinde bulunmuştu.Tarih&ccedil;ilerin zikrettiklerine g&ouml;re Cu&rsquo;de nin hz.Hasan&rsquo;ı zehirlemesi i&ccedil;in &uuml;&ccedil; noktadan etkilenmişti :</p>\n\n<p>\n	- Muaviye , hz.Hasan&rsquo;ı zehirlemesi i&ccedil;in Cu&rsquo;de ye para ve m&uuml;lk vaad etti.</p>\n\n<p>\n	- Cu&rsquo;de hz.Hasan&rsquo;ı zehirletip &ouml;ld&uuml;r&uuml;rse Muaviye onu oğlu Yezid ile evlendireceğini vaad etmesi.</p>\n\n<p>\n	- Cu&rsquo;de nin babası Es&rsquo;as ibin Kays hz.Ali&rsquo;ye d&uuml;şmanlık besleyen kişilerdendi.Kızı Cu&rsquo;de babasının d&uuml;şmanlığını hz.Hasan&rsquo;a g&ouml;stererek intikam almıştı. Ger&ccedil;ektende Sıffin savaşında Es&rsquo;as ibin Kays hz.Ali&rsquo;ye en b&uuml;y&uuml;k ihaneti yapanlardan biriydi.Muaviye bu d&uuml;şmanlığı bilip onun kızı olan Cu&rsquo;de yi bu şeytani işi yapmaya ikna etmiş olabilir.(12)</p>\n\n<p>\n	Muaviye hz.Hasan&rsquo;ın &ouml;l&uuml;m haberini aldığında ş&uuml;k&uuml;r secdesi ederek etrafındakiler ile tekbir getirir.(13)</p>\n\n<p>\n	Muaviye hz.Hasan&rsquo;ın &ouml;l&uuml;m&uuml;ne &ccedil;ok sevinmiş ve oğlu Yezid&rsquo;in halifelik makamına &ccedil;ıkabilmesi i&ccedil;in hi&ccedil; bir engelin kalmadığını d&uuml;ş&uuml;nm&uuml;şt&uuml;.Hz.Hasan vefat etmeden &ouml;nce cenazesinin nerede defnedileciği hususunda kardeşi hz.H&uuml;seyin&rsquo;e vasiyet etmişti. Hz.Hasan vefat etmeden &ouml;nce Ehli Beytini ve en yakın eshabını etrafına toplayarak kendisinden sonra imam ve halife olarak hz.H&uuml;seyin&rsquo;i onlara vasiyet eder.Hz.Hasan cenazesinin dedesi peygamber efendimizin mezarı yanında defnedilmesini istemişti. Hz.Hasan olabilecekleri g&ouml;z &ouml;n&uuml;nde bulundurmuş gibi hz.H&uuml;seyin&rsquo;e ş&ouml;yle buyurmuştu : &ldquo; Cenazemin dedimin kabri yanında defnedilmesine karşı &ccedil;ıkılırsa sakın zor kullanarak bunu yapmaya kalkışmayın !!!&rdquo;&zwnj;</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	(1) Ebu Mihnef Lut ibin Yahya &rdquo; Tarih &rdquo;</p>\n\n<p>\n	İbin Sehraasub &rdquo; Menakib &rdquo;</p>\n\n<p>\n	Seyh Sa&rsquo;id Ali el-Kummi &rdquo; El-Kifaye &rdquo;</p>\n\n<p>\n	Ravendi &rdquo; El-Haraic &rdquo;</p>\n\n<p>\n	Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(2) Seyyid el-Murtada &rdquo; Tenzih&rsquo;ul-Enbiya &rdquo;</p>\n\n<p>\n	İbin Cevziy &rdquo; Tezkire &rdquo;</p>\n\n<p>\n	İbin Sa&rsquo;d &rdquo; Tabakaat &rdquo;</p>\n\n<p>\n	Ebul-Ferec el-İsfahani &rdquo; Maktel et-Talibiyyin &rdquo;</p>\n\n<p>\n	İbin Ebil-Hadid &rdquo; Serh &rdquo;</p>\n\n<p>\n	Seyh Mufid &rdquo; El-İrsaad &rdquo;</p>\n\n<p>\n	İbin Sehraasub &rdquo; Menakib &rdquo;</p>\n\n<p>\n	Ravendi &rdquo; El-Haraic &rdquo;</p>\n\n<p>\n	Mecliysi &rdquo; Bihar &rdquo;</p>\n\n<p>\n	(3) İbin Ebil-Hadid &rdquo; Serh &rdquo;</p>\n\n<p>\n	Seyh Mufid &rdquo; El-İrsaad &rdquo;</p>\n\n<p>\n	Ravendi &rdquo; El-Haraic &rdquo;</p>\n\n<p>\n	Seyh Saduk &rdquo; &lsquo;Allel es-Serai&rsquo; &rdquo;</p>\n\n<p>\n	Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(4) Ebu Ferec el-İsfahani &rdquo; Makatil et-Talibiyyin &rdquo;</p>\n\n<p>\n	İbin Ebil-Hadid &rdquo; Serh &rdquo;</p>\n\n<p>\n	Seyh et-Tusi &rdquo; Amaal &rdquo;</p>\n\n<p>\n	Tabressi &rdquo; El-İhticaac &rdquo;</p>\n\n<p>\n	İrbili &rdquo; Kesf el-Ğumme &rdquo;</p>\n\n<p>\n	Kessi &rdquo; Rical &rdquo; ; Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(5) Tabressi &rdquo; El-İhticaac &rdquo;Seyh Saduk &rdquo; &lsquo;Alel es-Serai&rsquo; &rdquo;Deylemi &rdquo; A&rsquo;lam ed-Din İbin Esir &rdquo; Usud&rsquo;ul-Ğaabe &rdquo; İbin Cevziy &rdquo; Tezkire &rdquo; Seyh Mufid &rdquo; El-İhtisaas &rdquo; &rdquo; El-İrsaad&rdquo;&zwnj; Kessi &rdquo; Ricaal &rdquo; Kuleyni &rdquo; El-Kaafi &rdquo; Ebi Nu&rsquo;aym el-İsfahani &rdquo; Hilyet&rsquo;ul-Evliya&rdquo;&zwnj; İbin Ebil-Hadid &rdquo; Serh &rdquo; Seyyid Murtada &rdquo; Tenzih el-Enbiya &rdquo; Ebu Ferec el-İsfahani &rdquo; Makatil et-Talibiyyin &rdquo; İbin Sehraasub &rdquo; Menakib &rdquo; Ravendi &rdquo; El-Haraic &rdquo;</p>\n\n<p>\n	Seyh Saduk &rdquo; İkmal ed-Din &rdquo; Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(6) Muhammed ibin Bahr es-Seybani &rdquo;El-Furuk&rdquo;&zwnj; Tabaressi &rdquo;El-İhticaac&rdquo;&zwnj; Seyh Saduk &rdquo;İkmal ed-Din&rdquo;&zwnj; Mecliysi &rdquo;Bihar&rdquo;&zwnj; ...</p>\n\n<p>\n	(7) Suleym ibin Kays &rdquo; Kitabı Suleym &rdquo; ; Radiyeddin el-Hilli &rdquo; &lsquo;Aded el-Kaviy &rdquo; ;Tabressi &rdquo; El-İhticaac &rdquo; ; Seyyid Murtada &rdquo; Tenziyh el-Enbiya &rdquo; ; Seyh Mufid&rdquo; El-İrsaad &rdquo; (kısmen) ; İbin Sehraasub &rdquo; Menakib &rdquo; (kısmen) ; Seyh et-Tusi&rdquo; Amaal &rdquo; (kısmen) ; İrbili &rdquo; Kesf el-Ğumme &rdquo; (kısmen) ; Mecliysi &rdquo; Bihar &rdquo;</p>\n\n<p>\n	(8) Harrani &rdquo; Tuhaf-ul &lsquo;Ukul &rdquo; Ravendi &rdquo; El-Haraic &rdquo; Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(9) Şeyh Mufid &rdquo; El-İrsaad &rdquo; ; Ebul-Ferec el-İsfahani &rdquo; Makatil et-Talibiyyin &rdquo; ;</p>\n\n<p>\n	Seyyid Murtada &rdquo; Tenzih&rsquo;ul-Enbiya &rdquo; ; İbin Ebil-Hadid &rdquo; Şerh &rdquo; ; Tabressi &rdquo; Elİhticaac</p>\n\n<p>\n	&rdquo; ; Mecliysi &rdquo; Bihar &rdquo; ...</p>\n\n<p>\n	(10) Suleym ibin Kays &rdquo;Kitabu Suleym &rdquo; Kuleyni &rdquo;Kaafi &rdquo;&oelig; Tabressi &rdquo;İhticaac &rdquo; Mecliysi &rdquo;&oelig; Bihar &rdquo;&oelig; ...</p>\n\n<p>\n	(11) Şeyh et-Tusi &ldquo; Tehziyb &ldquo; İbin Sehraasub &ldquo; Menakib &ldquo; İbn&rsquo;ul-Esir &ldquo; Usud&rsquo;ul-Ğaabe &ldquo; Ebu Nu&rsquo;aym el-İsfahani &ldquo; Hilyet&rsquo;ul-Evliya &ldquo; (kısmen) Şeyh Sa&rsquo;id Ali el-Kummi &ldquo; El-Kifaya &ldquo; Huseyn ibin &lsquo;Abdelvahhab &ldquo; &lsquo;Uyun el-Mu&rsquo;cizaat &ldquo; Kuleyni &ldquo; Kaafi &ldquo; İbun Ebil-Hadid &ldquo; Serh &ldquo; Ebu Ferec &ldquo; Makatil et-Talibiyyin &ldquo; Tabressi &ldquo; El-İhticaac &ldquo; İbin &lsquo;Abdel-Berr &ldquo; El-İstiy&rsquo;aab &ldquo; Mes&rsquo;udi &ldquo; Muruc ez-Zeheb &ldquo; (kısmen) Şeyh Saduk &ldquo; Amaal &ldquo; Mecliysi &ldquo; Bihar &ldquo; ...</p>\n\n<p>\n	(12) Ebul-Ferec el-İsfahani &ldquo; Makatil et-Talibiyyin &ldquo; ; Huseyn ibin &lsquo;Abdelvehhab</p>\n\n<p>\n	&ldquo; &lsquo;Uyun el-Mu&rsquo;cizaat &ldquo; ; Kuleyni &ldquo; Kaafi &ldquo; ; Tabressi &ldquo; El-İhticaac &ldquo; ; İbin</p>\n\n<p>\n	&nbsp;&lsquo;Abdelbirr &ldquo; El-İstiy&rsquo;aab &ldquo; ; Ravendi &ldquo; Haraic &ldquo; ; Seyh Mufid &ldquo; El-İrsaad &ldquo; ;</p>\n\n<p>\n	İbin Sehraasub &ldquo; Menakib &ldquo; ; Mecliysi &ldquo; Bihar &ldquo; ...</p>\n\n<p>\n	(13) Zamahseri &ldquo; Rebi&rsquo;ul-Ebraar &ldquo; İbin &lsquo;Abdrabbih &ldquo; &lsquo;Akd el-Feriyd &ldquo; İbin Sehraasub &ldquo; Menakib &ldquo; Mecliysi &ldquo; Bihar &ldquo; ...</p>','İmam Hasan Hazretlerinin Devri','','publish','closed','open','','imam-hasan-hazretlerinin-devri','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2794',0,'post','',0),(2795,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Ehlibeyt&#39;in efendisi ve ikinci imam olan Hasan (a.s), hicretin ikinci yılında ramazan ayının onbeşinde d&uuml;nyaya gelmiştir. K&uuml;nyeleri &quot;Ebu Muhammed&quot; olup, cennet hatunu Fatıma-ı Zehra&#39;nın ilk evl&acirc;dıdır. Emir&uuml;&#39;l-M&uuml;minin Ali (a.s) ş&ouml;yle buyurmuştur: &quot;Hasan, yaratılış ve ahl&acirc;k bakımından, peygamberlerin efendisi olan dedesi Resulullah&#39;a benziyordu.&quot; Resulullah (s.a.a) defalarca hadis-i şerifinde ş&ouml;yle buyurmuştur: &quot;Bu iki oğlum Hasan ve H&uuml;seyin, cennet gen&ccedil;lerinin efendileridir.&quot; Fakat biz burada İmam Hasan M&uuml;&ccedil;teba&#39;nın şan ve şerefi hakkında rivayet edilen hadisleri ve nazil olan apa&ccedil;ık ayetleri zikretmeyeceğiz. O hazret hakkındaki ayet ve hadisleri nasıl zikredebiliriz ki; oysa Kur&#39;&acirc;n&#39;ın &ccedil;eyreği, yani d&ouml;rtte biri bu n&uuml;b&uuml;vvet ve imamet ailesinin fertlerinin faziletleri hakkında nazil olmuştur. Defalarca dediğimiz gibi, burada amacımız faziletleri saymak değil, n&uuml;b&uuml;vvet ve imamet ailesinin fertleri olan bu y&uuml;ce ailenin hak ve hukukunu teşrih ve muhakeme etmektir; bu nedenle kısaca değinip ge&ccedil;mek zorundayız.</p>\n\n<p>\n	Emir&uuml;&#39;l-M&uuml;minin Ali (a.s) şahadete ulaşınca kendi vasiyeti &uuml;zerine, İmam Hasan ve İmam H&uuml;seyin, o hazreti geceleyin gizli bir şekilde, sadece kendilerinin bildiği bir yerde defnettiler. Bunu m&uuml;teakiben halk Hz. Ali tarafından vasiyet edilen İmam Hasan&#39;a biat ederek o hazreti halife tayin etti. Burada şunu hatırlatmayı gerekli g&ouml;r&uuml;yorum ki, imametle hil&acirc;fet arasında bir&ccedil;ok farklar vardır. Evet, imamet zahiri hil&acirc;fetten farklı olduğu gibi zahiri hil&acirc;fet de imametten farklıdır. Zahir&icirc; hil&acirc;fet h&uuml;k&uuml;mettir; imamet ise peygamberliğin miras&ccedil;ısıdır. Zahir&icirc; hil&acirc;fete y&uuml;z binlerce kişi ulaşmıştır; fakat imamet, Fatıma-ı Zehra&#39;nın evl&acirc;tlarından on bir kişi ve bunların babaları Ali b. Ebutalip&#39;ten ibaret olan sadece &quot;on iki&quot; kişiye hastır... Evet, cemaat İmam Hasan&#39;a (a.s) Allah&#39;ın Kitabı, Resulullah&#39;ın (s.a.a) s&uuml;nneti ve d&uuml;şmanlarla cihat etme şartı ile biat ettiler. Fakat işin sonundan haberi olan İmam Hasan (a.s) cemaatin s&ouml;zlerinde durmayıp şartlarından d&ouml;neceklerini biliyordu. B&ouml;ylece kırk bin kişilik bir ordu toplanıp İmam&#39;ın itaatinden &ccedil;ıkan hakkın d&uuml;şmanı Muaviye b. Ebu S&uuml;fyan &uuml;zerine hareket ettiler. Medain denilen b&ouml;lgeye ulaşıldığında, orduda bir d&uuml;zensizlik baş g&ouml;sterdi; hatta bir bedbahtın eliyle İmam Hasan (a.s) yaralandı. B&ouml;yle bozuk ve m&uuml;sait olmayan bir durum sonucu İmam Hasan zahiri hil&acirc;feti terk etmek zorunda kaldı... &Ccedil;&uuml;nk&uuml; İmam, b&ouml;yle d&uuml;zensiz ve disiplinsiz bir orduyla d&uuml;şmana karşı koyacak olsaydı, b&uuml;t&uuml;n Ehlibeyt&#39;in ve &ouml;zel taraftarlarının ortadan kaldırılacaklarını kesin olarak biliyordu; işte bu nedenle zahiri işleri d&uuml;şmana bıraktı.</p>\n\n<p>\n	İmam Hasan (a.s), Muaviye ile sulh edince, anlaşılan şartların hi&ccedil;birine Muaviye uymadı. Bu şartların en &ouml;nemlisi, Muaviye&#39;nin &ouml;l&uuml;m&uuml;nden sonra hil&acirc;fetin yine asıl yerine d&ouml;nmesiydi. Muaviye&#39;nin bu şartlara uymayacağı a&ccedil;ıktı. İşte bu nedenle Amr b. As&#39;ın hilesiyle İmam Hasan&#39;ı (a.s) camiye davet edip minbere &ccedil;ıkmasını rica etti. Muaviye&#39;nin bu hareketten maksadı, İmam Hasan&#39;ın (a.s) minberde Muaviyenin hil&acirc;fetinin hak olduğunu ikrar ettiğini cemaate g&ouml;stermekti. Fakat zamanın imamının dilinden hak ve hakikate aykırı bir şeyin d&ouml;k&uuml;lmeyeceği a&ccedil;ıktı. Dolayısıyla İmam minbere &ccedil;ıkıp Allah&#39;a hamd&uuml;sena, Resul&uuml;&#39;ne sal&acirc;t ve sel&acirc;mdan sonra hil&acirc;fet ve imametin miras ve vasiyet yoluyla kendisine intikal eden meşru hakkı olduğunu ve kendisinin Muaviye ile sulh etmeye mecbur edildiğini beyan ederek buyurdu ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Eğer Muaviye ile savaşacak olsaydım, Resulullah&#39;ın (s.a.a) Ehlibeyt&#39;inin temeli b&uuml;t&uuml;n&uuml;yle kazınır, &ouml;zel dostlarımız ortadan kaldırılırdı. Muaviye hil&acirc;fete l&acirc;yık değil, aksine gasıp bir kişidir...&quot;</p>\n\n		<p>\n			&quot;Eğer Muaviye ile savaşacak olsaydım, Resulullah&#39;ın (s.a.a) Ehlibeyt&#39;inin temeli b&uuml;t&uuml;n&uuml;yle kazınır, &ouml;zel dostlarımız ortadan kaldırılırdı. Muaviye hil&acirc;fete l&acirc;yık değil, aksine gasıp bir kişidir...&quot;</p>\n\n		<p>\n			Bu hak s&ouml;z&uuml; işiten Muaviye ve batıl taraftarları rahatsız olup İmam&#39;ı minberden aşağı &ccedil;ekip yere d&uuml;ş&uuml;rd&uuml;ler. Bunun sonucunda İmam&#39;ın başı caminin direğine &ccedil;arparak yaralandı... O g&uuml;nden itibaren Muaviye, Resulullah&#39;ın (s.a.a) ciğer paresi olan o hazreti şehit etmek i&ccedil;in &ccedil;aba harcadı. Muaviye, Hıristiyan bir kişi olan &ouml;zel tabibi İbn-i Asal- &#39;ın elmas par&ccedil;asından hazırladığı zehri Medine valisi Mervan b. Hekem&#39;e g&ouml;ndererek onu İmam&#39;a i&ccedil;irmesini emretti. Mervan da İmam&#39;ın zevcelerinden olan sefil Cu&#39;-de&#39;yi aldatarak Muaviye&#39;nin g&ouml;nderdiği altınlarla zehiri ona verdi ve Muaviye&#39;nin, kendisini oğlu Yezid&#39;e alacağını s&ouml;z verdiğini de ona bildirdi. Cu&#39;de zehiri alarak Fa-tıma-ı Zehra&#39;nın (a.s) ciğer paresi olan o y&uuml;ce zata i&ccedil;irdikten sonra İmam (a.s) kırk g&uuml;n y&uuml;rek yakıcı a&ccedil;ılar &ccedil;ekerek şehid oldu... &Uuml;mmete farz olan Resulullah&#39;ın saygısı bu mudur?!!!</p>\n\n		<p>\n			İmam Hasan (a.s) birka&ccedil; defa zehir vermişlerse de etkili olmamıştı. Zalimler İmam&#39;ın bir yerde rahat oturmasına bile engel oluyorlardı. Sonunda İmam (a.s) Medine-i M&uuml;nevvere&#39;den hicret etmeye mecbur oldu. Birka&ccedil; defa Musul&#39;a ve Şam&#39;a gitmiş, fakat zalim ve fasık Muaviye ve taraftarları İmam&#39;ın peşine adamlar g&ouml;nderip yemeğini zehirlemişlerdi. Sonunda Resulullah&#39;ın (s.a.a) ciğer paresinin, Allah&#39;ın nazar ettiği tertemiz kalbini y&uuml;rek yakıcı zehirle par&ccedil;a par&ccedil;a ettiler. Allah&#39;ın l&acirc;neti zalim kavmin &uuml;zerine olsun.</p>\n\n		<p>\n			Şaşırılacak şey şu ki, bizim Ehlis&uuml;nnet ulemasının inan&ccedil;lılarından bir grubu Muaviye gibi bir gaddarın, o zalim ve Ehlibeyt d&uuml;şmanı olan habis kişinin taraftarı olup onun b&uuml;t&uuml;n kabahat ve &ccedil;irkinliklerine birtakım mazeretler getirmişlerdir; Muaviye&#39;nin bu k&uuml;frane girişimini Yezid&#39;e istinat ederek onu temize &ccedil;ıkarmak istemişler ve zavallılar bu girişimlerinde d&uuml;nya ve ahiretleri i&ccedil;in hi&ccedil;bir menfaatin olmadığını idrak etmemişlerdir.</p>\n\n		<p>\n			Muaviye&#39;nin bu cinayetini ve İmam Hasan M&uuml;&ccedil;teba&#39;yı (a.s) zehirlediğini b&uuml;t&uuml;n tarih kitaplarında g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Fakat biz hak ve muhakeme erbabına, &quot;Minen-u Kebir-i Şa&#39;ran&icirc;, Uy&ucirc;nu&#39;l-Enbiya, Sefinetu&#39;r-Rağıb, M&uuml;r&ucirc;-cu&#39;z- Zeheb, el-Beyan-u ve&#39;t-Tebyin, Ağani Kebir, Haya-tu&#39;l-Heyevan, Kamusu&#39;l-İsl&acirc;m, Fıtratu&#39;l-İsl&acirc;m, İkdu&#39;l-Ferid, Şerh-u Nehci&#39;l-Bel&acirc;ğa (İbn-i Ebi&#39;l-Hadid) adlı muteber kitapları incelemelerini tavsiye ediyoruz. İmam Hasan M&uuml;&ccedil;teba (a.s) kırk altı yaşında, hicretin kırk dokuzuncu yılında d&uuml;nyadan g&ouml;&ccedil;t&uuml;. -&quot;Zulmedenler yakında nasıl bir inkıl&acirc;ba uğrayıp devrileceklerini bilecekler.&quot;- İmam Hasan&#39;ın (a.s) değerli evl&acirc;tları Hasan-ı M&uuml;senna, Kasım, Zeyd, el-H&uuml;seyin ve &Ouml;mer&#39;di. İmam Hasan&#39;dan (a.s), Hasan-ı Musenna&#39;nın oğulları Abdullah-ı Mehz, İbrahim, Hasan-ı M&uuml;selles geriye kalmıştır; bunların anneleri İmam H&uuml;seyin&#39;in kızı Fatıma&#39;dır. Anneleri &Uuml;mm-&uuml; Valid olan Cafer ve Davut isminde diğer evl&acirc;tları da vardır. Zeyd&#39;in evl&acirc;tlarının hepsinden evl&acirc;t kalmış, &Ouml;mer&#39;den evl&acirc;t kalmamış, H&uuml;seyin b. Hasan&#39;dan ise, İmam Cafer Sadık&#39;ın &ouml;len oğlu İsmail&#39;in annesi olan Fatıma isminde bir kız kalmıştır.</p>\n	</div>\n</div>','İkinci İmam Hasan Mücteba (as)','','publish','closed','open','','ikinci-imam-hasan-mucteba-as','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2795',0,'post','',0),(2796,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Hasan (a.s).</p>\n\n<p>\n	Meşhur lakapları: M&uuml;cteba, Sibt-i Ekber.</p>\n\n<p>\n	K&uuml;nyesi: Ebu Muhammed.</p>\n\n<p>\n	Baba ve annesi: Ali (a.s) ve Fatımat&rsquo;&uuml;z-Zehra (s.a).</p>\n\n<p>\n	Doğum yeri ve yılı: Hicretin 3. yılı Ramazan ayının yarısında Medine-i M&uuml;nevvere&rsquo;de doğmuştur.</p>\n\n<p>\n	İmamet d&ouml;nemi: On yıl (40-50).</p>\n\n<p>\n	Zamanındaki gasıp halife: Muaviye b. Eb&icirc; S&uuml;fyan</p>\n\n<p>\n	Şahadet yeri ve tarihi: Hicretin 50. yılı, Sefer ayının 28&rsquo;inde (bir g&ouml;r&uuml;şe g&ouml;re Sefer ayının 7&rsquo;sinde) 47 yaşındayken Muaviye&rsquo;nin emriyle kendi hanımı olan Ca&rsquo;de vasıtasıyla zehirlenerek Medine&rsquo;de şahadete erişti.</p>\n\n<p>\n	Mezar-ı şerifi: Bak&icirc; mezarlığındadır.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın hayat d&ouml;nemini &uuml;&ccedil; b&ouml;l&uuml;me ayırmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- &Ccedil;ocukluk d&ouml;nemi olan Peygamber (s.a.a)&rsquo;in hayatta olduğu d&ouml;nem (yaklaşık 8 yıl).</p>\n\n<p>\n	2- Peygamber (s.a.a)&rsquo;den sonra babasıyla birlikte olduğu d&ouml;nem (takriben 29 yıl).</p>\n\n<p>\n	3- İmamet d&ouml;nemi (on yıl).</p>\n\n<p>\n	Muhammed b. M&uuml;slim ş&ouml;yle diyor: İmam Bakır (a.s)&rsquo;dan ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	&ldquo;İmam Hasan (a.s)&rsquo;ın vefat zamanı gelip &ccedil;attığında, kardeşi H&uuml;seyin (a.s)&rsquo;a ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Kardeşim! Sana bir vasiyetim var, onu koru (yerine getir). Ben &ouml;ld&uuml;kten sonra, gus&uuml;l ve kefen işlerinden sonra beni ceddim Resulullah (s.a.a)&rsquo;i ziyaret etmek i&ccedil;in O&rsquo;nun kabrine g&ouml;t&uuml;r, sonra annemin mezarına g&ouml;t&uuml;r ve sonra da Baki mezarlığında defnet. Bil ki, Humeyra (Ayşe) tarafından &ndash;ki halk onun Allah&rsquo;a, Peygamberine ve Ehlibeytine olan d&uuml;şmanlığını bilmektedir- bana bir musibet yetişecektir.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	İmam Hasan (a.s) vefat edince, O&rsquo;nu tabuta bırakıp Hz. Peygamber (s.a.a)&rsquo;in musallasına&nbsp;&nbsp;&nbsp; -cenazelere namaz kılınan yere- g&ouml;t&uuml;rd&uuml;ler. İmam H&uuml;seyin (a.s) cenaze namazını kıldı, sonra cenazeyi mescide g&ouml;t&uuml;rd&uuml;ler ve oradan da Resulullah (s.a.a)&rsquo;in kabrine g&ouml;t&uuml;rd&uuml;ler. Bu arada casuslardan birisi Ayşe&rsquo;nin yanına giderek: &ldquo;Beni Haşim, Hasan&rsquo;ın cenazesini Peygamberin yanında defnetmek istiyor&rdquo; dedi.</p>\n\n<p>\n	Ayşe, eğerli bir ata binerek hızla dışarı &ccedil;ıktı. -O, İslam&rsquo;da eğerli ata binen ilk kadın idi- Gelerek dedi ki: &ldquo;Oğlunuzu evimden dışarı &ccedil;ıkarın. O, benim evimde defnedilemez, Allah Resul&uuml;n&uuml;n hicabını yırtamazsınız.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) buyurdular: &ldquo;Sen ve baban daha &ouml;nce Allah Resul&uuml;n&uuml;n hicabını yırttınız ve O&rsquo;nun evine, kendisine yaklaşmasını sevmediği kimseleri (Ebu Bekir ile &Ouml;mer&rsquo;i) soktunuz. Ey Ayşe! Allah bu işinden dolayı seni hesaba &ccedil;ekecektir.&rdquo;[1]</p>\n\n<p>\n	<strong>İmam H&uuml;seyin&rsquo;in İmam Hasan&rsquo;a Ağlaması</strong></p>\n\n<p>\n	Mufazzal b. &Ouml;mer, İmam Sadık (a.s)&rsquo;dan ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n İmam H&uuml;seyin (a.s), (vefatına yakın bir zamanda) İmam Hasan (a.s)&rsquo;ın yanına vardı. G&ouml;z&uuml; kardeşine takılınca ağladı. İmam Hasan (a.s); &ldquo;Neden ağlıyorsun?&rdquo; diye sordu.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s); <strong>&ldquo;Ağlamamın sebebi, sana yapılacak olanlardan dolayıdır&rdquo;</strong> dedi.</p>\n\n<p>\n	İmam Hasan (a.s) buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Benim başıma gelecek olay, beni zehirleterek &ouml;ld&uuml;rmeleridir, ama Ya Eba Abdullah, hi&ccedil; kimsenin senin g&uuml;n&uuml;n gibi bir g&uuml;n&uuml; olmayacak! Zira otuz bin kişi senin etrafını saracak, ceddimiz Peygamber (s.a.a)&rsquo;in &uuml;mmetinden olduklarını iddia edecekler, İslam dinini kendilerine ait bilecekler ve hepsi seni &ouml;ld&uuml;rmek, kanını d&ouml;kmek, ihtiramını yok etmek, &ccedil;oluk &ccedil;ocuğunu esir almak ve malını yağmalamak i&ccedil;in birbirlerine destek olacaklar. B&ouml;yle yaptıklarında Allah-u Teala &Uuml;meyye Oğullarına lanet edecek, g&ouml;kten halkın başına kan ve toz toprak yağacak, her şey hatta &ccedil;&ouml;ldeki vahşi hayvanlar ve denizdeki balıklar bile sana ağlayacaklar.&rdquo;[2]</p>\n	</div>\n</div>\n\n<p>\n	Haris Hemdani ş&ouml;yle diyor:</p>\n\n<p>\n	Hz. Ali (a.s) şehit olduktan sonra, halk İmam Hasan (a.s)&rsquo;ın hizmetine gelerek ş&ouml;yle dediler: &ldquo;Sen babanın vasisi ve vekilisin, bizler senin emrinizdeyiz, ne emrediyorsanız buyurun.&rdquo;</p>\n\n<p>\n	İmam Hasan (a.s) onların bu s&ouml;z&uuml;ne karşılık ş&ouml;yle buyurdular:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Allah&rsquo;a andolsun ki, yalan s&ouml;yl&uuml;yorsunuz. Benden daha iyi olana (Hz. Ali) vefalı olmadınız, bana nasıl vefalı olabilirsiniz? Size nasıl itimat edebilirim? Doğru s&ouml;yleseniz bile, size itimat edemem.&rdquo;</div>\n</div>\n\n<p>\n	Birka&ccedil; yerde İmam Hasan (a.s)&rsquo;a karşı vefasızlık ettiler. Nihayet İmam (a.s) Kufe&rsquo;ye gelerek minbere &ccedil;ıkıp ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Bu topluma hayret etmek gerekir. Zira ne h&acirc;y&acirc; ederler, ne de dinleri vardır. Ben işi Muaviye&rsquo;ye bıraktım. Allah&rsquo;a andolsun, size &ouml;yle işkence edecekler ki, rahat bir nefes &ccedil;ekmeği arzu edeceksiniz. Eğer etrafımda sadık adamalar olsaydı, bu işi onlara bırakmazdım. Zira h&uuml;k&uuml;met ve velayet Beni &Uuml;meyye&rsquo;ye haramdır. Ey d&uuml;nyanın kulları!&rdquo;</p>\n\n<p>\n	O zaman Kufelilerin &ccedil;oğu, Muaviye&rsquo;ye mektuplar yazarak onunla birlikte olduklarını ve istediği taktirde İmam Hasan&rsquo;ı yakalayıp ona g&ouml;ndereceklerini bildirdiler. Daha sonra İmam (a.s)&rsquo;ın &ccedil;adırına saldırarak onu yağmaladılar ve İmam (a.s)&rsquo;ın ayağına da bir han&ccedil;er vurup, O&rsquo;nu yaralı bir halde Kufe&rsquo;yi terk etmek zorunda bıraktılar.[3]</p>\n\n<p>\n	Sabırlar ettin, dişini sıkıp gamı g&ouml;nl&uuml;ne attın,</p>\n\n<p>\n	Ki b&ouml;ylesi ciğer pareleri dost yolunda revadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Sadık (a.s) y&uuml;ce babalarından naklen ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İmam Hasan (a.s), aile fertlerine; &ldquo;Ben, Hz. Peygamber (s.a.a) gibi zehirle &ouml;ld&uuml;r&uuml;leceğim&rdquo; diye buyurdular.</p>\n\n<p>\n	&ldquo;Bu zulm&uuml; kim sana yapacaktır?&rdquo; dediklerinde; &ldquo;Eş&rsquo;as b. Kays&rsquo;ın kızı olan Ca&rsquo;de (kendi hanımı). Muaviye gizlice ona zehir g&ouml;nderecek ve onu bu işle g&ouml;revlendirecektir&rdquo; buyurdu.</p>\n\n<p>\n	&ldquo;Onu evinden dışarı &ccedil;ıkar&rdquo; dediklerinde; &ldquo;Hi&ccedil;bir g&uuml;nah işlememişken onu nasıl dışarı &ccedil;ıkarabilirim! Dışarı &ccedil;ıkarsam bile benim katilim o olacak, halk i&ccedil;inde de kendisini mazur g&ouml;sterecektir&rdquo; buyurdu.</p>\n\n<p>\n	Bu konuşmanın &uuml;zerinden &ccedil;ok ge&ccedil;memişti ki, Muaviye o kadına bir&ccedil;ok hediyeler g&ouml;ndererek y&uuml;z bin dirhem ve değerli araziler de vaat etti. Ayrıca onu oğlu Yezit&rsquo;le evlendireceğini de s&ouml;yledi. Bunların yanı sıra İmam Hasan (a.s)&rsquo;a i&ccedil;irmesi i&ccedil;in bir miktar zehir de ona g&ouml;nderdi. İmam (a.s), sıcak bir g&uuml;nde oru&ccedil;lu olarak eve d&ouml;nd&uuml;ğ&uuml;nde, Ca&rsquo;de iftar vakti zehirli bir s&uuml;t getirdi. İmam (a.s) i&ccedil;er i&ccedil;mez ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Ey Allah&rsquo;ın d&uuml;şmanı! Sen beni &ouml;ld&uuml;rd&uuml;n, Allah da seni &ouml;ld&uuml;rs&uuml;n. Allah&rsquo;a andolsun ki, bir hayır g&ouml;rmeyeceksin. Muaviye seni aldatmış ve seninle alay etmiştir. Allah seni de, onu da zelil ve r&uuml;sva etsin.&rdquo;</p>\n	</div>\n</div>\n\n<p>\n	İmam (a.s) iki g&uuml;n ge&ccedil;meden d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Muaviye de vaadine vefa etmeyerek Ca&rsquo;de&rsquo;ye hıyanet etti.[4]</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	[1] - Usul-u Kafi, c. 1, s. 302-303</p>\n\n<p>\n	[2] - Luhuf-u İbn-i Tavus, s. 25</p>\n\n<p>\n	[3] - İsbat&rsquo;ul-Hudat, c. 5, s. 151</p>\n\n<p>\n	[4] - İsbat&rsquo;ul-Hudat, c. 5, s. 150</p>','İmam Hasan (as)’ın Şehadeti','','publish','closed','open','','imam-hasan-asin-sehadeti','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2796',0,'post','',0),(2797,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	İmam Hasan M&uuml;cteba (a,s.) insanlık yolunu y&uuml;r&uuml;mek isteyenlere bireysel ve toplumsal &ccedil;ehresiyle eşsiz bir kılavuz olabilecek beşeriyet sembollerinden biridir. Bu hususda nakledilen rivayetleri b&uuml;t&uuml;n boyut ve ayrıntılarıyla buraya aktaramayacağımıza g&ouml;re onlardan bazısıyla yetiniyoruz:</p>\n\n<p>\n	İbad&icirc; a&ccedil;ıdan o hazretin parlak y&uuml;z&uuml; beşeriyet tarihine g&ouml;z alıcı bir g&uuml;zellik vermiştir. Bir rivayete g&ouml;re İmam Hasan (a.s.) ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Yaya olarak Allah&#39;ın evine gitmediğim halde Allah&#39;ımla buluşmaktan haya ederim.&quot; Bu y&uuml;zden de yirmi defa Medine&#39;den Mekke&#39;ye yaya gitti.[1]</p>\n	</div>\n</div>\n\n<p>\n	Yine nakledilmiş:</p>\n\n<p>\n	&quot;İmam yirmi beş defa yaya olarak Hacc seferine gitti.&quot;[2] O hazretin en belirgin ve m&uuml;mtaz &ouml;zelliklerinden başka biri de tarih&ccedil;ilerin dilinde destan olan bağışlama, c&ouml;mertlik ve ilahi nimetlerden meşru bir şekilde yararlanma sıfatıdır.[3]Bu hususdaki bir rivayette ş&ouml;yle denmiş: Biri o hazretin huzuruna gelip muhta&ccedil; olduğunu belirtti, imam &quot;ihtiyacını yazıp getirsin&quot; buyurdu. Yazıp getirdiğinde, ihtiyacının iki mislini imam kendisine verdi.[4]</p>\n\n<p>\n	Başka bir rivayette de: &quot;İmam hayatı boyunca b&uuml;t&uuml;n varlığını hatta ayakkabı ve &ccedil;oraplarını bile Allah yolunda infak etti, bağışladı&#39;s&ouml;ylenmiştir. [5]</p>\n\n<p>\n	O hazretin g&uuml;zel sıfatlarından başka biri de sabırlı ve yumuşak huylu oluşu, riya ve g&ouml;sterişten ka&ccedil;ınması idi. Bu mevzu hakkında da bir &ccedil;ok hadisler nakledilmiştir, ancak burada onların birine iktifa ediyoruz:</p>\n\n<p>\n	Şamlı biri anlatıyor: Bir g&uuml;n Medine&#39;de &ccedil;ok g&uuml;zel ve huzurlu bir simaya sahip, g&uuml;zel bir elbise giymiş olan, g&uuml;zelce s&uuml;slenmiş bir katıra binen birini g&ouml;rd&uuml;m. Kini olduğunu sorunca, &quot;Hasan b. Ali b. Ebi Talib (a.s.)&#39;dır&quot; dediler. Yakıcı bir gazap b&uuml;t&uuml;n v&uuml;cudumu kapladı ve Ali b Ebi Talib (a.s.)&#39;ın nasıl b&ouml;yle bir evlada sahip olduğunu kıskandım. Yanına gidip &quot;Sen, Ebu Talib&#39;in oğlu musun?&quot; diye sorunca &quot;Ben Ebu Talib&#39;in oğlunun oğluyum&quot; dedi.</p>\n\n<p>\n	İşte bu sırada onu k&uuml;f&uuml;r ve s&ouml;v&uuml;ş yağmuruna tuttum. Bu s&ouml;vmelerimi bitirdikten sonra benden &quot;Garip misin, yabancı mısın?&quot; diye sordu. &quot;Evet&quot; dedim. &quot;Benimle gel; evin yoksa oturacak yer veririm, paran yoksa yardım ederim, ihtiyacın varsa ihtiyacını gideririm.&quot; dedi. &quot;Daha sonra Yery&uuml;z&uuml;nde o hazretten daha &ccedil;ok sevdiğim biri olmadığı duygusuyla ondan ayrıldım.&quot;[6]</p>\n\n<p>\n	İmamın din&icirc; faaliyet a&ccedil;ısından imamete vasıta olmasının ve Rasulullah (s.a.a.)&#39;in eser ve hadislerini aktarmayı y&uuml;klenmesinin hatta ehl-i s&uuml;nnetin bile fıkıhda bir takım hadisleri o hazretten nakletmiş bulunmalarının yariısira [7], imamın en &ouml;nemli faaliyetlerinden birinin de o hazretin halkı hadisleri yazılı bir h&acirc;le getirmeye teşvik etmesi ve &ouml;zendirmesi olduğunu bilmek gerek.</p>\n\n<p>\n	Bu husus &ouml;yle bir ehemmiyete h&acirc;iz idi ki, hali&shy;felerin bunu yasaklamaları, bir yandan hadislerin şialar arasında kalmasına ve başka bir yandan da ehl-i s&uuml;nnetin başlangı&ccedil;tan beri hadisleri yazmamaları neticesinde hadislerin yok olmasıyla karşılaşmalarına neden oldu.</p>\n\n<p>\n	Bir rivayete g&ouml;re o hazret kendi evlatlarına ve kardeşine ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Siz bug&uuml;n bir kavmin k&uuml;&ccedil;&uuml;klerisiniz fakat, bir s&uuml;re sonra b&uuml;y&uuml;yeceksiniz. İlim &ouml;ğrenin ve eğer ezberleyemiyor ve rivayet edemiyorsanız onu yazıp evlerinize bırakın.&quot;[8]</p>\n	</div>\n</div>\n\n<p>\n	Bazen da Muaviye&#39;den sorulan bazı sorunları &ccedil;&ouml;z&uuml;mleyen imamın kendisi idi.[9]</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	1) Ahbar-ı İsfahan (Ebu Naım Isfahanı), c Vs: 44.</p>\n\n<p>\n	2) Tarih-0t H&uuml;lefa</p>\n\n<p>\n	3) &Ouml;rnek olarak bakınız: Rab&icirc;&#39;ol-Ebrar, c 1, s: 617.</p>\n\n<p>\n	4) ei-Mahasin (Beyhaki), s: 55.</p>\n\n<p>\n	5) Tarih-ul H&uuml;lefa (Suyut&icirc;), s: 73.</p>\n\n<p>\n	6) el-Kamil (M&uuml;berred), c: 1, s:.235. Daha &ccedil;ok bilgi edinmek i&ccedil;in Cenap &quot;M&uuml;stefevi&quot;nin yazmış olduğu &quot;el-lmanvul M&uuml;cteba&quot; kitabına bakı&shy;nız.</p>\n\n<p>\n	7) el-Kamil-u fi Z&uuml;efair&#39; Rical (Ibn-i Adiy), c: 3, s: 1187.</p>\n\n<p>\n	8) et-Tarih-ul KebMBuhari), c: 8, c:(407.,</p>\n\n<p>\n	9) Rabi&#39;ul-Ebrar (zimahşeri), c: 1. s: 722.</p>','İmam Hasan ın (as) Özellikleri','','publish','closed','open','','imam-hasan-in-as-ozellikleri','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2797',0,'post','',0),(2798,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	İmam Hasan&#39;ın d&uuml;şmanı Muaviye, İmam H&uuml;seyin&#39;in d&uuml;şmanı da Yezid idi... Baba ile oğul arasındaki fark tarihte, ğul; ahmak ve b&ouml;n, baba ise zeki ve uyanık olarak g&ouml;sterilir. Bazıları ise babanın deha derecesinde zeki olduğunu s&ouml;ylemişlerdir. Bu iki d&uuml;şmanın İmam Hasan ve İmam H&uuml;seyin&#39;e y&ouml;nelik husumetleri, o zamanın koşullarının doğurduğu bir olgu değildi. Bu, Haşimoğulları&#39;yla &Uuml;meyyeoğulları arasındaki tarih&icirc; ve uzun ge&ccedil;mişi olan husumetin bir uzantısıydı. Husumetin ilk ortaya &ccedil;ıktığı g&uuml;nden beri, &Uuml;meyyeoğulları&#39;nın Haşimoğulları&#39;na denk, onlarla aynı ağırlıkta oldukları bir tek g&uuml;n dahi olmamıştır. &Uuml;meyyeoğulları Haşimoğulları karşısında her zaman, g&uuml;&ccedil;l&uuml; ve &ouml;nemli bir rakip karşısında hakir, basit ve amansız husumet g&uuml;den bir d&uuml;şman konumunda idiler. Bu durum, Emev&icirc;lerin adlarının Haşim&icirc;lerle beraber, &ouml;nce insanların dilinde, sonra tarih&ccedil;ilerin kaleminde ve g&ouml;zlemcilerin zihinlerinde anılmasına neden olmuştur. Yoksa heva ve heveslerin azgınlığını ideallerin faziletiyle, en &ccedil;irkef nesebi, Kur&#39;&acirc;n&#39;ın tanıklığıyla en g&uuml;zel ve tertemiz bir soyla mukayese etmenin imk&acirc;nı var mıdır? Şehvetperestliğin, g&uuml;&ccedil; ve iktidar hırsının, bencilliğin ve g&uuml;nahın m&uuml;cessem timsali olanlarla, &uuml;st&uuml;n ahl&acirc;kın, tertemiz soyun, akl&icirc; ve ahl&acirc;k&icirc; melekelerin somut &ouml;rnekleriyle aynı kefeye koymak caiz olabilir mi? Kısacası, insanlık d&uuml;ş&uuml;ncesini y&uuml;ksek d&uuml;zeylere ulaştıran, insanlık yeteneklerine sonsuz birikimler&nbsp; kazandıran &ouml;ğretmenlerle, yani Haşimoğulları&#39;yla, onların tam zıddını temsil eden &Uuml;meyyeoğulları&#39;nı aynı kefeye koymak caiz değildir. Bunlar nerde, &ouml;b&uuml;rleri nerde?! İmam Hasan&#39;ın (a.s), tarih&icirc; d&uuml;şmanı Muaviye b. Ebu S&uuml;fyan b. Harb ile giriştiği m&uuml;cadelenin sonu bağlamında sezdiği akıbet, bu s&uuml;re&ccedil;te kendi geleceği ile ilgili tahminleri tamamen makul ve realiteye uygundu. Bu savaşı fiil&icirc; olarak s&uuml;rd&uuml;rmek İsl&acirc;m&#39;a en b&uuml;y&uuml;k darbenin vurulmasıyla sonu&ccedil;lanırdı ve son olarak da ger&ccedil;ek İsl&acirc;m&icirc; değerleri taşıyan son fert de ortadan kaldırılıncaya kadar bir katliam ger&ccedil;ekleştirilirdi. &Ccedil;&uuml;nk&uuml; Muaviye gibi Hz. Ali&#39;nin ve Alev&icirc;&nbsp; d&uuml;ş&uuml;nce sisteminin en belirgin d&uuml;şmanının, bu gibi eylemleri ger&ccedil;ekleştirmede b&uuml;y&uuml;k bir kabiliyete, akıllara durgunluk veren bir yeteneğe sahip olduğunu biliyoruz. &Ouml;nceki b&ouml;l&uuml;mlerde bu hususla ilgili yeterli a&ccedil;ıklamalara yer verdik. İmam H&uuml;seyin (a.s) a&ccedil;ısından bu &ouml;l&uuml;mc&uuml;l ihtimalin bertaraf edilmesi i&ccedil;in, d&uuml;şmanının nasıl bir bolluk i&ccedil;inde ve nasıl bir eğitimle yetiştiğini hatırlaması yeterliydi. O, problemleri &ccedil;&ouml;zebilme veya muhalefet dalgalarını diplomatik girişimlerle halledebilme kabiliyetinden yoksundu. Onun i&ccedil;in tek &ouml;nemli şey, ne pahasına olursa olsun g&uuml;&ccedil; ve iktidarın elinde olmasıydı. Değerlere gelince, Hz. H&uuml;seyin&#39;in d&uuml;şmanının değerler karşısındaki konumu, tıpkı şair Ahtal&#39;in (Beyhak&icirc;&#39;nin rivayetine g&ouml;re) y&uuml;z&uuml;ne karşı s&ouml;ylediği şu şiirde tasvir edildiği gibiydi:</p>\n\n<p>\n	&quot;Doğrusu senin dinin eşeğin dini gibidir. Daha doğrusu, sen H&uuml;rm&uuml;z&#39;den daha k&acirc;firsin.&quot; Bu &ouml;ng&ouml;r&uuml; bağlamında zikredilmesi gereken bir husus daha var. İmam H&uuml;seyin&#39;in (a.s) m&uuml;cadelesine esas kıldığı y&ouml;ntemi gerektiren son derece g&uuml;&ccedil;l&uuml; ve g&ouml;z ardı edilemez bir etken vardı. Ş&ouml;yle ki: K&ucirc;fe&#39;nin ve &ccedil;evresindeki yerleşim birimlerinin her tarafında, her k&ouml;şe ve bucağında Şi&icirc;ler tehdit altındaydılar. Ehlibeyt mektebinin taşıyıcıları konumundaki b&uuml;y&uuml;k Şi&icirc; şahsiyetleri -ki, bu mektebi ve bu ağır emaneti gelecek nesillere aktarmak i&ccedil;in bir hazine gibi koruyorlardı- kuyuların karanlık diplerinde, s&uuml;rg&uuml;nlerde ve mağaralarda dağılmış h&acirc;ldeydiler.</p>\n\n<p>\n	&nbsp; Bu durum İmam H&uuml;seyin&#39;i, ama&ccedil;ladığı hedefe g&ouml;t&uuml;recek yolda &ccedil;ok rahat bir şekilde, mektebin geleceğinden yana endişe duymadan, b&uuml;y&uuml;k bir &ouml;zg&uuml;ven ve kararlılıkla m&uuml;cadelesinde esas aldığı y&ouml;ntemle hi&ccedil; teredd&uuml;t etmeden adım atmasını sağladı. Buna karşılık İmam Hasan (a.s) kendisinin şehit olmasından sonra bu mesajın, bu mektebin devam edeceğinden emin değildi. &Ccedil;&uuml;nk&uuml; Muaviye&#39;nin entrikalarıyla bu mesajın ortadan kalkması işten bile değildi. Bil&acirc;hare İmam H&uuml;seyin (a.s) Muaviye&#39;nin g&uuml;venli b&ouml;lgelere saldırmak gibi hatalarından, barış anlaşmasının maddeleri karşısında sergilediği tavırlarından, İmam Hasan&#39;ı&nbsp; (a.s) zehirlemesinden, oğlu Yezid i&ccedil;in biat almasından ve işlediği daha bir s&uuml;r&uuml; yanlışlıktan b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de istifade etti ve bunları, kamuoyunda Emev&icirc; aleyhine olan kıyamın İsl&acirc;m&icirc; &ouml;l&ccedil;&uuml;lere uyumunu daha da netleştirdi, kıyamın asalet ve g&uuml;c&uuml;n&uuml; artırdı. Bunun yanında &quot;Muaviye&#39;nin halefinin&quot;, şarap i&ccedil;en, maymunlarla oynaşan ve t&uuml;rl&uuml; g&uuml;nahlar i&ccedil;eren bu gencin davranışları da m&uuml;cadelesinin esasını oluşturan y&ouml;ntemi benimsemesinin &ouml;nemli gerek&ccedil;esiydi. Bunlar İmam&nbsp; H&uuml;seyin&#39;i amacına ulaştıran etkenlerdi ve d&uuml;ş&uuml;nsel olarak mesajını pekiştirici unsurlardı. İmam H&uuml;seyin&#39;in (a.s) gerek d&uuml;şmanları a&ccedil;ısından konumu, gerekse dostları a&ccedil;ısından konumu, kıyamını ger&ccedil;ekleştirmesine, mesajını iletmesine, o parlak zaferi yaratmasına ve Allah huzuruna muzaffer olarak &ccedil;ıkmasına, tarihin yargısından da y&uuml;z&uuml;n&uuml;n akıyla &ccedil;ıkmasına yardım etti. Buna karşılık İmam Hasan&#39;ın (a.s) konumu -daha &ouml;nce de zikrettiğimiz gibi dostları bağlamındaki konumu- şahadet yolunu kapatıcı nitelikteydi. D&uuml;şmanlarının durumu ise, onlara karşı fiil&icirc; savaşı y&uuml;r&uuml;tmesi, mektebin ve il&acirc;h&icirc; mesajın yok edilmesini doğuracak nitelikteydi. Bu y&uuml;zden fiil&icirc; m&uuml;cadele vermesinin imk&acirc;nı yoktu. Bu y&uuml;zden, cihat metodunu değiştirmesi gerektiğini fark etti; savaş sahnesini barış yoluyla s&uuml;slemesi gerektiğini anladı.</p>\n\n<p>\n	İmam Hasan&#39;ın (a.s) barış anlaşmasına koyduğu patlamaya hazır birer bomba niteliğindeki maddeler &ndash;yani Muaviye&#39;nin vaatleri- Muaviye&#39;nin, t&acirc;bilerinin ve d&uuml;ş&uuml;ncesini paylaşan kimselerin feci şekilde mahk&ucirc;m olmalarına ve utan&ccedil; verici bir duruma d&uuml;şmelerine vesile oldu. Bu a&ccedil;ıklamadan sonra, doğrusu bu kardeşlerden hangisinin -Allah&#39;ın sel&acirc;mı ve rahmeti onların &uuml;zerine olsun cihat metodunun hedefe ulaşmak bakımından daha etkili, daha ileri g&ouml;t&uuml;r&uuml;c&uuml; ve d&uuml;şman a&ccedil;ısından daha &ouml;l&uuml;mc&uuml;l, daha keskin ve daha yıkıcı olduğunu belirlemekte g&uuml;&ccedil;l&uuml;k &ccedil;ekiyoruz. Şu da artık herkesin bildiği bir ger&ccedil;ektir ki, tarihte, İmam Hasan&#39;ın barış anlaşması aracılığıyla y&uuml;r&uuml;rl&uuml;ğe koyduğu stratejiden sonra &Uuml;meyyeoğulları&#39;nın başına gelen b&uuml;t&uuml;n fel&acirc;ketler, yaşadıkları b&uuml;t&uuml;n bedbahtlıklar İmam Hasan&#39;ın (a.s) y&uuml;r&uuml;rl&uuml;ğe koyduğu stratejinin, aldığı yaratıcı tedbirlerin sonucuydu.</p>\n\n<p>\n	Şayet, bu başarılı pl&acirc;n -ki objektif koşulları başarılı olmasını, d&uuml;şmanların objektif koşulları da bilerek veya bilmeyerek bu pl&acirc;nın başarılı olmasına yardımcı olmalarını gerektiriyordu- olmasaydı, Emev&icirc;ler i&ccedil;in birer fel&acirc;kete d&ouml;n&uuml;şen bu olayların hi&ccedil;biri bu şekilde meydana gelmiş olmayacaktı.</p>','İkinci İmam (as) ve Düşmanları','','publish','closed','open','','ikinci-imam-as-ve-dusmanlari','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2798',0,'post','',0),(2799,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Makamı</strong></p>\n\n<p>\n	&nbsp; Resulullah ( s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Hasan ve H&uuml;seyin kıyam etseler de etmeseler de İmamdırlar.&rdquo; <span>[1]</span></p>\n\n<p>\n	Resulullah ( s.a.a) buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan ve H&uuml;seyin, benden ve babalarından sonra yery&uuml;z&uuml; halkının en &uuml;st&uuml;nleridirler;anneleri de yery&uuml;z&uuml;ndeki kadınların en &uuml;st&uuml;n&uuml;d&uuml;r.&rdquo; <span>[2]</span></p>\n	</div>\n</div>\n\n<p>\n	Yine Resulullah ( s.a.a) buyurmuştur ki:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan&rsquo;a gelince; o benim oğlum, evladım, bedenimin bir par&ccedil;ası, g&ouml;z&uuml;m&uuml;n nuru, kalbimin ışığı ve ciğerimin meyvesidir. O, cennet gen&ccedil;lerinin efendisi ve Allah&rsquo;ın &uuml;mmete olan h&uuml;ccetidir; onun emri benim emrim ve onun s&ouml;z&uuml; benim s&ouml;z&uuml;md&uuml;r. Ona tabi olan bendendir, ona karşı gelen ise benden değildir. Ben ona baktığımda, benden sonra onun başına gelecek olan zul&uuml;m ve musibetleri adeta g&ouml;r&uuml;r gibiyim. Durum b&ouml;yle devam edecek, nihayet zul&uuml;m ve haksızlıkla zehirletilerek &ouml;ld&uuml;r&uuml;lecektir; o zaman melekler ve yedi g&ouml;ğ&uuml;n ehli onun &ouml;l&uuml;m&uuml;ne ağlayacak; her şey, hatta g&ouml;kte u&ccedil;an kuşlar ve denizdeki balıklar bile ona ağlayacaklar.&rdquo; <span>[3]</span></p>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Siyadeti</strong></p>\n\n<p>\n	&nbsp; Resulullah ( s.a.a) buyurmuştur ki:&ldquo;Hasan, cennet gen&ccedil;lerinin efendisidir.&rdquo; <span>[4]</span></p>\n\n<p>\n	Yine Resulullah ( s.a.a) buyurmuşlardır ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Kim cennet ehlinin gen&ccedil;lerinin seyyidine (efendisine) bakmak istiyorsa, Hasan bin Ali&rsquo;ye baksın.&rdquo; <span>[5]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Sevgisi </strong></p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	&nbsp; Resulullah ( s.a.a) buyurmuştur ki:&ldquo;Allah&rsquo;ım, ben Hasan&rsquo;ı seviyorum; sen de onu ve onu seveni sev.&rdquo; <span>[6]</span></p>\n\n<p>\n	Yine Resulullah ( s.a.a) buyurmuşlardır ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan ve H&uuml;seyin, benim oğlumdurlar; onları seven beni sevmiştir; beni seveni de Allah sevmiştir; Allah da sevdiğini cennete g&ouml;t&uuml;r&uuml;r. Onlara buğz eden bana buğz etmiştir, bana buğz edene de Allah buğz etmiştir; Allah da kendisine buğz ettiği kimseyi cehenneme sokar.&rdquo; <span>[7]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam (a.s)&rsquo;ın Siması</strong></p>\n\n<p>\n	Ahmed bin Muhammed el-Muğiyr&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; &ldquo;İmam Hasan bin Ali (a.s); kıvırcık sa&ccedil;lı, beden yapısı g&uuml;zel ve g&uuml;r sakallı idi.&rdquo;<span>[8]</span></p>\n\n<p>\n	Vasıl bin Ata diyor ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan bin Ali (a.s)&rsquo;ın siması peygamberleri, azamet ve parlaklığıysa padişahları andırıyordu.&rdquo;<span>[9]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın İbadeti</strong></p>\n\n<p>\n	İmam Zeyn&rsquo;ul- Abidin (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan bin Ali (a.s), kendi zamanındaki insanların en abidi, en zahidi ve en &uuml;st&uuml;n&uuml; idi. Namazadurduğunda, kendini Allah&rsquo;ın huzurunda g&ouml;rd&uuml;ğ&uuml;nden dolayı bedeni titriyordu. Cennet ve cehennemi hatırladığında, yılan sokmuş kimse gibi mustarip oluyordu. Allah&rsquo;tan cenneti istiyordu ve cehennem ateşinden O&rsquo;na sığınıyordu. Allah&rsquo;ın kitabından &ldquo;Ya eyyuhellezine amenu&rdquo; (Ey iman edenler...) ayetini okuduğunda; &ldquo;Lebbeyk Allahumme lebbeyk&rdquo; (Allahım emrine hazırım) diyordu. Her halinde Allah&rsquo;ın zikri ile meşgul olduğu g&ouml;r&uuml;l&uuml;yordu.&rdquo; <span>[10]</span></p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Haccı </strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan bin Ali (a.s) yaya olarak yirmi beş defa hacca gitti; iki defa malının yarısını Allah yolunda bağışladı.&rdquo; <span>[11]</span></p>\n\n<p>\n	İmam Zeyn&rsquo;ul Abidin (a.s) da buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan bin Ali (a.s), hacca gittiğinde yaya olarak gidiyordu; bir&ccedil;ok defa da ayak yalın gitmiştir.&rdquo; <span>[12]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Ağlaması </strong></p>\n\n<p>\n	İmam Zeyn&rsquo;ul-Abidin (a.s) bu hususta ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan bin Ali (a.s), &ouml;l&uuml;m&uuml; ve kabri hatırladığında ağlıyordu, haşr-u neşri (dirilmeği) hatırladığında ağlıyordu, sırat k&ouml;pr&uuml;s&uuml;nden ge&ccedil;meği hatırladığında ağlıyordu, amellerin Allah Teala&rsquo;ya sunulmasını hatırladığında kendisinden ge&ccedil;erek bayılıyordu!&rdquo; <span>[13]</span></p>\n\n<p>\n	<strong>Sakalını Boyaması</strong></p>\n\n<p>\n	İbn-i Haris ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; &ldquo;İmam Hasan&rsquo;la İmam H&uuml;seyin&rsquo;in (Allah&rsquo;ın selamı onların &uuml;zerine olsun) kına ve &ccedil;ivit otuyla sa&ccedil; ve sakallarını boyadıklarını g&ouml;rd&uuml;m.&rdquo; <span>[14]</span></p>\n\n<p>\n	&nbsp; İmam Sadık (a.s) buyurmuştur ki:&ldquo;Hasan bin Ali (a.s), siyah renkle sakalını boyuyordu.&rdquo; <span>[15]</span></p>\n\n<p>\n	<strong>Malını B&ouml;lmesi</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan bin Ali (a.s), b&uuml;t&uuml;n malını, hatta ayakkabı, elbise ve dinarlarını bile &uuml;&ccedil; defa Allah ile b&ouml;ld&uuml; (O&rsquo;nun yolunda verdi).&rdquo; <span>[16]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>Namaz Elbisesi </strong></p>\n\n<p>\n	Ebu Hayseme diyor ki:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan bin Ali (a.s) namaza durduğunda, en g&uuml;zel elbiselerini giyerdi. Kendisine: &ldquo;Neden en g&uuml;zel elbiselerinizi giyiyorsunuz?&rdquo; diye sorduklarında: &ldquo;Allah g&uuml;zeldir, g&uuml;zeli de sever.&rdquo; buyuruyorlardı.&rdquo; <span>[17]</span></p>\n\n<p>\n	<strong>G&uuml;zel Konuşması </strong></p>\n\n<p>\n	Umeyr bin İshak diyor ki:</p>\n\n<p>\n	&nbsp; &ldquo;Bence, Hasan bin Ali (a.s)&rsquo;dan daha g&uuml;zel konuşan birisi yoktur; &ouml;yle ki o konuştuğu zaman, s&ouml;z&uuml;n&uuml;n sona ermesini ve susmasını istemiyordum; ben kesinlikle ondan &ccedil;irkin bir s&ouml;z duymamışımdır<span>.&rdquo;[18]</span></p>\n\n<p>\n	<strong>Al&ccedil;ak G&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml; </strong></p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	Kaşan&icirc; diyor ki:</p>\n\n<p>\n	&nbsp; &ldquo;Dilenciler yol &uuml;zerinde oturup &ouml;nlerindeki az bir yemekle meşgul iken İmam Hasan (a.s) onların yanından ge&ccedil;tiğinde: &ldquo;Ey Resulullah&rsquo;ın torunu! Buyurun yemek yiyin&rdquo; diyerek İmam (a.s)&rsquo;ı yemeğe davet ettiler. İmam (a.s) da bineğinden inerek oturup onlarla birlikte yemek yedi ve sonra: &ldquo;Allah m&uuml;stekbirleri (kibirlenenleri) sevmez&rdquo; buyurdular<span>.&rdquo;[19]</span></p>\n\n<p>\n	<strong>Kunuttaki Duası </strong></p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın kendisi ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; &ldquo;Ceddim Resulullah (s.a.a) bana bir takım s&ouml;zler &ouml;ğretti. Ben onları vitir namazının kunutunda okuyorum. O s&ouml;zler şunlardır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah&rsquo;ım, beni hidayet ettiğin kimseler arasında hidayet et; afiyet verdiğin kimseler arasında bana da afiyet ver; bana bağışlamış olduğun şeyleri, benim i&ccedil;in m&uuml;barek (bereketli) kıl<span>.&rdquo;[20]</span></p>\n	</div>\n</div>\n\n<p>\n	Cennetle Cehennemi Hatırladığında...</p>\n\n<p>\n	İmam Zeyn&rsquo;ul-Abidin (a.s) buyurmuştur ki:</p>\n\n<p>\n	&nbsp; &ldquo;Hasan bin Ali (a.s) cennet ve cehennemi hatırladığında, yılan ısırmış gibi kıvranıyordu ve Allah Teala&rsquo;dan cennet talep ediyor ve cehennem ateşinden de O&rsquo;na sığınıyordu<span>.&rdquo;[21]</span></p>\n\n<p>\n	<strong>Muhta&ccedil;lara Yardımda Bulunması </strong></p>\n\n<p>\n	Bir rivayette ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;İmam Hasan (a.s)&rsquo;ın, bir ihtiya&ccedil; hususunda kendisine bir mektup verilip de o mektubu veren adama: &ldquo;İhtiyacın karşılanmıştır&rdquo; buyurmadığı g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	&nbsp; İmam (a.s)&rsquo;a: &ldquo;Ey Resulullah&rsquo;ın oğlu! Keşke mektubuna baksaydınız da ihtiyacı miktarınca cevap verseydiniz!&rdquo; diyen bir kimseye cevaben ş&ouml;yle buyurdular:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah-u Teala&rsquo;nın, onun mektubunu okuyana dek &ouml;n&uuml;mde zelil olarak durmasından soru soracağından korkuyorum<span>.&rdquo;[12]</span></p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Hilmi</strong></p>\n\n<p>\n	Resulullah ( s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Hasan&rsquo;a, hilm ve heybetimi bağışladım; Huseyin&rsquo;e de, şecaat ve c&ouml;mertliğimi bağışladım.&rdquo; <span>[23] </span></p>\n	</div>\n</div>\n\n<p>\n	İmam Hasan (a.s) buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Eğer bir adam, bir kulağımdan s&ouml;v&uuml;p sonra diğer kulağımdan &ouml;z&uuml;r dilerse, &ouml;zr&uuml;n&uuml; kabul ederim<span>.&rdquo;[24]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam Hasan&rsquo;ın Bağış ve C&ouml;mertliği </strong></p>\n\n<p>\n	&nbsp; Bir g&uuml;n İmam Hasan (a.s), Mescid&rsquo;&uuml;l- Haram&rsquo;ın kenarında bir adamın; &ldquo;Allah&rsquo;ım bana 10 bin dirhem ver&rdquo; dediğini duyunca, hemen eve d&ouml;n&uuml;p o miktar parayı ona g&ouml;nderdi<span>.[25]</span></p>\n\n<p>\n	Enes ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; İmam Hasan&rsquo;ın cariyelerinden birisi bir demet g&uuml;l ona verdi. İmam Hasan (a.s) o g&uuml;l karşılığında ona; &ldquo;Sen Allah rızası i&ccedil;in azatsın&rdquo; buyurdular. Neden b&ouml;yle yaptın dediğimde; &ldquo;Allah bizi b&ouml;yle eğitmiştir&rdquo; buyurarak şu ayeti okudular:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Size bir ihsan edildiğinde (veya selam verildiğinde), siz ondan daha g&uuml;zeliyle karşılık verin<span>.&rdquo;[26]</span></div>\n</div>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Sabrı</strong></p>\n\n<p>\n	Muberred ve İbn-i Aişe ş&ouml;yle diyorlar:</p>\n\n<p>\n	&nbsp; Şam halkından olan bir adam, Muaviye&rsquo;nin k&ouml;t&uuml; propagandası etkisinde kalarak aldanıp Hz. Peygamber&rsquo;in Ehl-i Beyt&rsquo;ine d&uuml;şman olmuştu. Bir g&uuml;n Medine&rsquo;ye geldiğinde İmam Hasan (a.s)&rsquo;ı g&ouml;rd&uuml;. İmamın yanına giderek O&rsquo;na &ccedil;irkin s&ouml;zler s&ouml;ylemeye başladı; ağzına geleni O&rsquo;na s&ouml;yl&uuml;yordu. İmam Hasan (a.s) ise şefkat ve merhametle adamın y&uuml;z&uuml;ne bakıyordu. Adam &ccedil;irkin s&ouml;zlerini sarf ettikten sonra İmam (a.s) ona selam verdi ve g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:</p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	&nbsp; &ldquo;Ey şeyh (yaşlı adam)! Galiba sen bu şehirde garipsin, hakkımızda yanılmışsın, ger&ccedil;eği sana yanlış anlatmışlar. Eğer senden razı olmamızı istersen, razı oluruz; eğer bizden bir şey talep edersen veririz; eğer bir yol g&ouml;sterici istersen seni hidayete y&ouml;neltiriz; eğer y&uuml;k&uuml;n&uuml; taşımak i&ccedil;in bizden yardım dilersen, y&uuml;k&uuml;n&uuml; taşırız; a&ccedil; isen doyururuz; &ccedil;ıplak isen giyindiririz; ihtiyacın varsa ihtiyacını gideririz; evin yoksa yer veririz; bir isteğin varsa karşılarız; eğer b&uuml;t&uuml;n yolculuk eşyanla evimize gelirsen, gidene kadar konuğumuz olursun; biz de şevk ve muhabbetle seni ağırlarız; &ccedil;&uuml;nk&uuml; bizim geniş bir evimiz ve misafiri ağırlamak i&ccedil;in yeterli vesilemiz vardır.&rdquo;</p>\n\n<p>\n	&nbsp; Şamlı adam, İmam (a.s)&rsquo;ın sevgi ve şefkatle dolu s&ouml;zlerini duyunca şiddetle ağladı, s&ouml;ylediklerinden utan&ccedil; duyarak ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Senin Allah Teala&rsquo;nın yery&uuml;z&uuml;ndeki halifesi olduğuna şehadet ederim. Allah Teala, risaletini hangi ailede karar kılacağını daha iyi biliyor. Ey Hasan! Sen ve senin baban benim yanımda, Allah&rsquo;ın en d&uuml;şman kulları idiniz; şimdi ise sizler benim yanımda Allah&rsquo;ın en sevimli kullarısınız.&rdquo;</div>\n</div>\n\n<p>\n	&nbsp; Daha sonra yaşlı adamcağız, İmam Hasan (a.s)&rsquo;ın evine misafir oldu. Medine&rsquo;de olduğu m&uuml;ddet&ccedil;e bir misafir gibi ağırlandı ve Ehl-i Beyt ailesinin m&uuml;ritlerinden oldu<span>.[27]</span></p>\n\n<p>\n	&nbsp; Mervan bin Hakem, s&uuml;rekli İmam Hasan (a.s)&rsquo;a eziyet ediyordu, İmam (a.s) vefat edince onun teşyi merasimine katıldı. İmam H&uuml;seyin (a.s) ona; &ldquo;Sen kardeşimin hayatında elinden geleni ona karşı esirgemiyordun, ama şimdi onun teşyi merasimine katılıp da ağlıyor musun?&rdquo; diye buyurduğunda, Mervan bin Hakem: &ldquo;Her ne yaptımsa, sabrı bu dağdan b&uuml;y&uuml;k olan kimseye yaptım!&rdquo; dedi. <span>[28]</span></p>\n\n<p>\n	&nbsp;\n	<p>\n		<strong>İmam Hasan&rsquo;ın Barışının Hikmetleri </strong></p>\n</p>\n\n<p>\n	Ebu Said Akisa ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile barıştığında bir grup halk İmam Hasan (a.s)&rsquo;ın huzuruna vararak Muaviye ile barış yaptığı i&ccedil;in onu kınadı. İmam (a.s) bundan dolayı ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;Yazıklar olsun size! Siz ne yaptığımı bilmiyorsunuz. Allah&rsquo;a and olsun ki, yaptığım iş Şialarım i&ccedil;in, g&uuml;neşin &uuml;zerine doğup battığı şeylerden daha hayırlı idi. Acaba İmamınız olduğumu, bana uymanızın farz olduğunu ve Resulullah&rsquo;ın a&ccedil;ık hadisiyle cennet gen&ccedil;lerinin efendilerinden biri olduğumu bilmiyor musunuz?&rdquo;</p>\n\n<p>\n	Halk cevaben;&rdquo;Evet biliyoruz&rdquo; dediler<span>.[29]</span></p>\n\n<p>\n	İmam Bakır (a.s) buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Allah&rsquo;a and olsun ki, Hasan bin Ali (a.s)&rsquo;ın yaptığı iş, bu &uuml;mmet i&ccedil;in g&uuml;neşin &uuml;zerine doğduğu şeylerden daha hayırlı idi.&rdquo; <span>[30]</span></p>\n	</div>\n</div>\n\n<p>\n	İmam Sadık (a.s) da buyurmuştur ki:</p>\n\n<p>\n	&nbsp; &ldquo;Bilin ki, Hasan bin Ali (a.s) ihanete uğrayıp insanlar etrafından dağıldığında işi Muaviye&rsquo;ye bıraktı; derken aşırı giden ve bu barıştan &ouml;fkeli olan Şiiler İmam&rsquo;a; (Aleyk&rsquo;es- selam ya muzill&rsquo;el- muminin&rdquo; (Sana selam ey m&uuml;minleri zelil eden) diye selam veriyorlardı.</p>\n\n<p>\n	&nbsp; İmam (a.s) da cevaben; &ldquo;Ben m&uuml;minleri zelil eden değil, aziz edenim. Sizin onlara karşı savaşmaya g&uuml;c&uuml;n&uuml;z olmadığını g&ouml;r&uuml;nce, canınızın korunması i&ccedil;in b&ouml;yle yaptım. Nitekim o alim (Hz. Hızır), fakirlerin gemisini (sahiplerine kalması ve d&uuml;şmanların eline ge&ccedil;memesi i&ccedil;in) deldi. Ben de kendi canımı ve sizlerin canını korumak i&ccedil;in b&ouml;yle yaptım.&rdquo; diyordu.&rdquo; <span>[31]</span></p>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;a Ağlamak </strong></p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	Resulullah ( s.a.a) buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;Kim Hasan&rsquo;a ağlarsa, g&ouml;zlerin ağladığı g&uuml;n onun g&ouml;z&uuml; ağlamaz (veya g&ouml;zlerin k&ouml;r olduğu g&uuml;n onun g&ouml;z&uuml; k&ouml;r olmaz.)&rdquo; <span>[32]</span></div>\n</div>\n\n<p>\n	İmam Hasan (a.s) İ&ccedil;in Mahzun Olmak</p>\n\n<p>\n	Yine Resulullah ( s.a.a) buyurmutur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Kim Hasan i&ccedil;in mahzun ve kederli olursa, kalplerin mahzun olduğu g&uuml;n (kıyamet g&uuml;n&uuml;), kalbi mahzun ve kederli olmaz.&rdquo; <span>[33]</span></p>\n	</div>\n</div>\n\n<p>\n	<strong>İmam Hasan (a.s)&rsquo;ın Ziyareti</strong></p>\n\n<p>\n	Resulullah ( s.a.a) buyurmuşlardır ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&ldquo;Kim onu (Hasan&rsquo;ı) Baki mezarlığında ziyaret ederse, ayakların sırat k&ouml;pr&uuml;s&uuml;nden kaydığı g&uuml;n onun ayağı kaymaz.&rdquo; <span>[34]</span></p>\n	</div>\n</div>\n\n<p>\n	İmam Bakır (a.s) da buyurmuştur ki:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&ldquo;H&uuml;seyin bin Ali (a.s) her Cuma akşamı, Hasan (a.s)&rsquo;ın kabrini ziyaret ederlerdi.&rdquo; <span>[35]</span></div>\n</div>\n\n<p>\n	İmam Sadık (a.s) da buyurmuştur ki:</p>\n\n<p>\n	&nbsp; &ldquo;İmam H&uuml;seyin (a.s), Resulullah ( s.a.a)&rsquo;e; &lsquo;Sizi ziyaret edenin m&uuml;kafatı nedir?&rsquo; diye sorduğunda ş&ouml;yle buyurdular: &ldquo;Oğulcağızım, kim beni -hayatımda veya &ouml;l&uuml;m&uuml;mde-, babanı, kardeşini veya seni ziyaret ederse, kıyamet g&uuml;n&uuml; onu ziyaret etmem ve onu g&uuml;nahlarından arındırmam benim &uuml;zerime bir bor&ccedil; olur.&rdquo; <span>[36]</span></p>\n\n<p>\n	&nbsp;\n	<hr />\n</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>[1] </span>- İlel&rsquo;uş- Şerayi, c.1, s.211.</p>\n\n<p>\n	<span>[2]</span> - El-Uyun-u Ahbar&rsquo;ur- Rıza, c.2, s.62.</p>\n\n<p>\n	<span>[3]</span> - Emali-yi Saduk, s.100.</p>\n\n<p>\n	<span>[4]</span> - Tezkiret&rsquo;ul-Havass, s.212.</p>\n\n<p>\n	<span>[5]</span> - Kenz&rsquo;ul-Ummal, c.12, s.116.</p>\n\n<p>\n	<span>[6]</span> - a.g.e. c.12, s.124. S&uuml;nen-i İbn-i Mace, c.1, s.51.</p>\n\n<p>\n	<span>[7]</span> - Kenz&rsquo;ul-Ummal, c.12, s.120. S&uuml;nen-i İbn-i Mace, c.1, s.51.</p>\n\n<p>\n	<span>[8]</span> - Keşf&rsquo;ul-Ğumme, c.1, s.548.</p>\n\n<p>\n	<span>[9]</span> - Menakıb, c.4, s.9.</p>\n\n<p>\n	<span>[10]</span> - Emali-yi Saduk, s.150.</p>\n\n<p>\n	<span>[11]</span> - Menakıb-i İbn-i Şehraşub, c.4, s.14.</p>\n\n<p>\n	<span>[12]</span> - Emali-yi Saduk, s.150.</p>\n\n<p>\n	<span>[13]</span> - a.g.e. Bihar, c.43, s.331.</p>\n\n<p>\n	<span>[14]</span> - Mucem&rsquo;ul-Kebir-i Taberan&icirc;, c.3, s.98.</p>\n\n<p>\n	<span>[15]</span> - Mucem&rsquo;ul-Kebir-i Taberan&icirc;, c.3, s.22, H. 2535.</p>\n\n<p>\n	<span>[16]</span> - Vesail&rsquo;uş- Şia, c.8, s.55.</p>\n\n<p>\n	<span>[17]</span> - Bihar, c.83, s.175, H. 2.</p>\n\n<p>\n	<span>[18]</span> - Nezm-u Durer&rsquo;us- Simtayn, s.201.</p>\n\n<p>\n	<span>[19]</span> - Mehaccet&rsquo;ul-Beyza, c.4, s.33.</p>\n\n<p>\n	<span>[20]</span> - Mucem&rsquo;ul-Kebir, c.3, s.73, H. 2703.</p>\n\n<p>\n	<span>[21]</span> - Emal&icirc;-yi Saduk, s.150; Bihar, c.43, s.331.</p>\n\n<p>\n	<span>[22]</span> - Nezm-u Durer&rsquo;us- Simtayn, s.196.</p>\n\n<p>\n	<span>[23]</span> - Kenz&rsquo;ul-Ummal, c.12, s.117.</p>\n\n<p>\n	<span>[24]</span> - M&uuml;lhakat-ı İhkak&rsquo;ul-Hak, c.11, s.116.</p>\n\n<p>\n	<span>[25] </span>- Bihar&rsquo;ul-Envar, c.43, s.342.</p>\n\n<p>\n	<span>[26]</span> - a.g.e. s.343.</p>\n\n<p>\n	<span>[27]</span> - Bihar, c.43, s.344.</p>\n\n<p>\n	<span>[28]</span> - Tarih&rsquo;ul-Hulefa, s.191.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<span>[29]</span> - Kemal&rsquo;ud- Din, c.1, s.316. Kifayet&rsquo;ul-Eser, s.225.</p>\n\n<p>\n	<span>[30]</span> - Kafi, c.8, s.330.</p>\n\n<p>\n	<span>[31]</span> - Tuhaf&rsquo;ul-Ukul, s.635.</p>\n\n<p>\n	<span>[32]</span> - Emali-yi Saduk, s.101.</p>\n\n<p>\n	<span>[33]</span> - a.g.e.</p>\n\n<p>\n	<span>[34]</span> - Emali-yi Saduk, s.101.</p>\n\n<p>\n	<span>[35] </span>- Kurb&rsquo;ul-Esnad, s.139,H. 492.</p>\n\n<p>\n	<span>[36]</span> - Kamil&rsquo;uz- Ziyarat, s.11.</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan (as)’ın Faziletleri ve Siresi','','publish','closed','open','','imam-hasan-asin-faziletleri-ve-siresi','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2799',0,'post','',0),(2800,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	&nbsp; Sefer ayının 28. g&uuml;n&uuml; Peygamber Efendimiz Hz. Muhammed -saa- vefat g&uuml;n&uuml; olmakla birlikte bu azimuşşan Peygamberin Ehl-i Beyt&#39; inden İmam Hasan -as-&#39; ın da şehadet yıld&ouml;n&uuml;m&uuml;d&uuml;r.</p>\n\n<p>\n	&nbsp; D&uuml;nya m&uuml;sl&uuml;manları bu g&uuml;nde taziye ve matem merasimi d&uuml;zenler ve islamın y&uuml;ce rehberleriyle ahitlerini tazelerler. İmam Hasan -as- hicri kameri 50. yılda ve miladi 670 yılında ve b&ouml;yle bir g&uuml;nde Muaviye tarafından şehit edildi. İmam Hasan -as- ş&ouml;yle buyuruyor: Her bir insan d&uuml;ş&uuml;nmelidir. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nmek kalplerin dirilmesine ve hikmet kapılarının a&ccedil;ılmasına sebep olur.</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		İmam Hasan -as- , Hz . İmam Ali -as- ve Hz. Fatıma&#39; nın sevgili oğlu ve Resul-&uuml; Ekrem&#39;in sevgili torunudur.</div>\n</div>\n\n<p>\n	&nbsp;İmam Hasan -as- fazilet ve keramet odağı bir ailede doğup, b&uuml;y&uuml;d&uuml;. Hicri kameri 3. yılda doğan imam Hasan -as- 7. yaşına kadar, peygamber efendimiz ve dedesi hz. Muhammed -sav-&#39;i idrak etti. İmam Hasan -as- dedesi Resul-&uuml; Ekrem&#39; in g&uuml;zelim hatıralarını belleğinde tuttu. İmam Hasan -as- sevgili babası imam Ali -as-nin şehit d&uuml;şmesinden sonra islam &uuml;mmetinin imametini &uuml;stlendi ve en kısa zamanda beliren d&uuml;zensizliği giderip, islami h&uuml;k&uuml;metin işlerine &ccedil;ekid&uuml;zen verdi. Halk kitleleri İmam Hasan -as-nın da muhterem babası gibi islam ahkamını uygulama ve hakla adaleti inşa etme kararını s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce, geleceğine &uuml;mitle baktılar.</p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<p>\n	&nbsp;Fakat mal ve m&uuml;lk sahipleri gayri meşru &ccedil;ıkar ve hakimiyetlerinin sarsıldığını g&ouml;r&uuml;nce, imam Hasan -as-ın h&uuml;k&uuml;metine karşı fitne ve komplolar d&uuml;zenlediler. Bunun &uuml;zerine, Ebu S&uuml;fyan oğlu Muaviye&#39;yi Kufe&#39;ye &ccedil;ağırdılar. İmam Hasan -as- ise Muaviye&#39;ye yazdığı mektubunda, onu savaş &ccedil;ıkarmak ve kan d&ouml;kmekten sakındırdı. Fakat muaviye İmam&#39;ın temsilcisine hitaben sadece aralarında kılıcın konuşacağını s&ouml;yledi. Muaviye fitneci politikaları doğrultusunda Kufe kalkına karşı psikolojik savaş başlattı ve İmam Hasan -as-ın d&uuml;zenli bir ordu kurmasını engelledi. &Uuml;meyye oğulları ve &ouml;zellikle Muaviye İmam Hasan -as-nın &ccedil;evresindeki bazı liderleri ve komutanları satın aldı veya korkutarak kendine bağladı. Buna rağmen İmam Hasan -as- b&uuml;y&uuml;k bir ordu topladığı halde komutanlarına g&uuml;venmiyordu. Nitekim İmam Hasan -as- ordusunun bazı komutanları Emevilerin bol miktardaki r&uuml;şvet ve hediyelerini kabul edip, kandırılarak, imam Hasan&#39;a -as- ve İslam &uuml;mmetinin y&uuml;ce değerlerine karşı ihanette bulundular. Nitekim Muaviye liderliğindeki Şam ordusu karısında teslim olan bu komutanlar ve kandırılmış kimseler hakkında İmam Hasan -as- ş&ouml;yle buyurdu:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Sizler kin ve nefret &uuml;zerine hareket edip, birlik ve dayanışmanızı bozdunuz. Sizler bug&uuml;n kendi &ccedil;ıkarlarınızı dininize &uuml;st&uuml;n tuttunuz ve islama olan ahdinizi bozdunuz&hellip;.</p>\n\n		<p>\n			Nitekim Muaviye liderliğindeki Şam ordusu karısında teslim olan bu komutanlar ve kandırılmış kimseler hakkında İmam Hasan -as- ş&ouml;yle buyurdu:</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				&quot;Sizler kin ve nefret &uuml;zerine hareket edip, birlik ve dayanışmanızı bozdunuz. Sizler bug&uuml;n kendi &ccedil;ıkarlarınızı dininize &uuml;st&uuml;n tuttunuz ve islama olan ahdinizi bozdunuz.</div>\n		</div>\n\n		<p>\n			&nbsp;İmam Hasan -as- bu m&uuml;nafıkların bozguncu girişimlerine tanık olunca, Muaviye ile savaşın islam &uuml;mmetine faydasından &ccedil;ok, zarar vereceğini &ouml;ng&ouml;r&uuml;p, Muaviye ile barı anlaşması imzaladı. Bu anlaşma, İmam Hasan&#39;ın -as- bu kararı ve vefalı ashabı tarafından kınandı. Fakat imam onlara hitaben buyurdu ki; eğer imanlı ve sadık orduya sahip olsaydım ve onların inan&ccedil;lı bir şekilde direneceklerini bilseydim, asla islam hilafet makamını Muaveye&#39;ye bırakmazdım. Benim bu barış anlaşmasından amacım, masum halkın can g&uuml;venliğini korumaktır. Fakatbenim imzaladığım barış anlaşmasına itiraz edenler, savaşmaktan ka&ccedil;an kimselerin ta kendileridir. Elbette imam Hasan -as- Şam&#39;da Muaviye liderliğindeki nifak ordusuyla imzaladığı barış anlaşması &ouml;n şartları i&ccedil;eriyordu.</p>\n\n		<p>\n			&nbsp; İmam Hasan -as-, Resulullah -saa-ın s&uuml;nnetine ve kitabullah Kur&#39;an-ı Kerim&#39;in ahk&acirc;m ve kurallarına uygun hareket etme ve islam toplumunu y&ouml;netme, kendi hilafetinden sonra oğlu Yezid gibi &Uuml;meyye oğullarına hilafeti miras bırakmama, İmam Ali&#39;ye -as- hutbeler ve camilerde k&uuml;fretmeme şartları &uuml;zerine bu barış anlaşmasını imzaladı. Fakat islam tarihinin tanıklık ettiği gibi &Uuml;meyye oğullarının lideri Muaviye ahde vefasızlık yapıp, oğlu fesat ve ahlaksız Yezid&#39;in &ouml;l&uuml;m&uuml;nden sonra Halife olarak atanmasını istedi. İmam Hasan -as- Muaviye ile şartlı barış anlaşması imzaladıktan kısa bir s&uuml;re sonra h&uuml;k&uuml;met merkezi Kufe&#39;yi terkedip, Medine&#39;ye ge&ccedil;ti. Medine halkı da İmam&#39;ın hayır ve bereket kaynağı olduğuna inandıkları i&ccedil;in İmam Hasan&#39;ı -as- b&uuml;y&uuml;k bir sevgi ve saygı ile karşıladılar.</p>\n\n		<p>\n			&nbsp; İmam Hasan -as- Şam&#39;a iktidar olan Muaviye ve &Uuml;meyyeoğullarının nifak ve bidat dolu s&ouml;zde islam anlayışı ve h&uuml;k&uuml;metinin i&ccedil; y&uuml;z&uuml;n&uuml; ifşa edip, halk kitlelerini bilin&ccedil;lendirip, uyandırdı. İmam Hasan -as- ın tevhidi ve duru Muhammedi ve ehlibeyt islam anlayışı ve ahkamını halka anlatıp, imanlı alim ve bilginler yetiştirdi. Bu nedenle &Uuml;meyye oğulları ve Muaviye İmam Hasan ve Ehlibeyt Resulullah&#39;a -sav- karşı kin ve d&uuml;şmanlık besleyip, azgınlaşmaya başladılar. Nitekim İmam Hasan -as- ve Ehl- i Beyt taraftarı ashabı Resulullah ve Tabiiyin&#39;i tutuklayıp, işkence edip, şehit ettiler. Nihayet Muaviye&#39;nin emri ve komplosu &uuml;zerine İmam Hasan -as-ı zehirleyip, şehit ettiler.</p>\n\n		<p>\n			İmam Hasan -as- ş&ouml;yle buyurmaktadır; &quot;</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				İlim &ouml;ğren, ve &ouml;ğrendiklerini başka insanlara da &ouml;ğret. &Ccedil;&uuml;nk&uuml; bu yoldan hem ilim ve bilgilerini arttırır ve tamamlarsın, hem de ilimin k&ouml;klerini sağlamlaştırırsın. &quot;</div>\n		</div>\n\n		<p>\n			İmam ayrıca ş&ouml;yle buyurur;</p>\n\n		<div class=\"GeneralSooTitr\">\n			<div class=\"SooTitrContent\">\n				&quot;Halk &uuml;&ccedil; şeyle helak olur, kibirli davranmak, azgınlaşmak ve kıskan&ccedil; olmaktır.&quot;</div>\n		</div>\n	</div>\n</div>','Keramet Ve Sabır Abidesi İmam Hasan (a.s.)','','publish','closed','open','','keramet-ve-sabir-abidesi-imam-hasan-a-s','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2800',0,'post','',0),(2801,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	&nbsp; K&ucirc;fe&#39;nin en k&ouml;t&uuml; şartlar altında varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml; bir zamanda Emir-&uuml;l M&uuml;minin (a.s.) şehid edildi. K&ucirc;feliler Camel savaşında eskiden beri rekabette bulundukları Basralılara karşı zafere ulaştılarsa da &ccedil;ok ge&ccedil;meden, Sıffin savaşında&nbsp; g&ouml;sterdikleri şecaat ve yiğitliklere rağmen zafere tam bir adım kalmışken d&uuml;şmanın oyununa kapılıp ağır bir şekilde yenildiler; hem de &ccedil;ok &ouml;ncelerden beri K&ucirc;fe i&ccedil;in korkun&ccedil; bir rakip sayılan Şamlılar karşısında. Şimdi K&ucirc;fe, ger&ccedil;ek İslam ve onun y&uuml;r&uuml;rl&uuml;ğe s&uuml;r&uuml;lmesi i&ccedil;in başlarında (cahiliyet sembol&uuml;) Muaviye bulunan Şam ordusuyla savaşmaktaydı ama taviz vermelerinden, za&#39;f g&ouml;stermelerinden dolayı onların varlığını kabullenmekle kalmayıp &uuml;st&uuml;nl&uuml;klerine bile boyun eğdiler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu, sadece işin başlangıcı idi; K&ucirc;fe&#39;de mevcut olan bu depresyon ve k&uuml;&ccedil;&uuml;msenme duygusu, Harici adında yozlaşmış ve inat&ccedil;ı bir grubun &ccedil;ıkmasına neden olmuştu. Bunlar, Muaviye tarafından &ouml;nerilen &quot;Kur&#39;an hakimiyeti&quot;ni Emir-&uuml;l M&uuml;minin&#39;e (a.s.) kabullendirmekte direndiler ama, yaptıkları işin reaksiyonunu g&ouml;r&uuml;nce İmam&#39;ı, haince tenkit, itiraz ve ithamlar yağmuruna tuttular. Neticede K&ucirc;feliler sahip oldukları silahları kendilerine karşı kullandılar ve b&ouml;ylece K&ucirc;fe&#39;nin birlik ve b&uuml;t&uuml;nl&uuml;ğ&uuml;ne başka bir derin darbe de inmiş oldu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; K&ucirc;fe, i&ccedil;inde olduğu bu şartlar altında işini y&uuml;r&uuml;temez oldu. Emir-ul M&uuml;minin (a.s.) K&ucirc;felileri Muaviye&#39;yle savaşmaya hazırlamak ve İslam&#39;ın mukaddes v&uuml;cudundaki bu kanser urunu kazımak i&ccedil;in her ne kadar ısrar ettiyse de bunlar kendilerinden bir rağbet g&ouml;stermediler; hi&ccedil;, hatta Irak&#39;ı savunmaya bile katlanmadılar. Muaviye&#39;nin vali ve komutanları durmadan Irak&#39;a tecav&uuml;z ediyor, K&ucirc;feliler ise, buna karşılık hi&ccedil;bir tepki g&ouml;stermiyorlardı. Ne İmam&#39;ın nasihatları ve ne de sert &ccedil;ıkışları onların aklını başlarına getiremedi. &Ccedil;&uuml;nk&uuml; K&ucirc;felilerin tembellik ve saflıklarının doğurduğu bu ruhsal za&#39;f, onları herhangi bir hareketlenmeden aciz ve fel&ccedil; etmiş bulunuyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam, K&ucirc;fe&#39;de ve b&ouml;yle acı şartlar i&ccedil;inde şehit edildi. Bu şehadetin mazlumiyeti toplumda bir dalga coşturmasına rağmen K&ucirc;feliler, ihtilafları ve ne de yapacaklarını bilmemeleri neticesinde felakete uğramış, Muaviye ve Şam ordusu da aynen bir kabus gibi Iraklıları &ouml;yle bir vahşete d&uuml;ş&uuml;rm&uuml;şt&uuml; ki Emir-&uuml;l M&uuml;minin&#39;in (a.s.) mukaddes cesedi gizlice toprağa g&ouml;m&uuml;ld&uuml; ve o Hazretin defnolunduğu yeri herkesten gizlediler ve nitekim Şia İmamları Ali&#39;nin (a.s.) mezarını halka g&ouml;sterdiler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu mazlumiyet dalgası, K&ucirc;feliler arasında g&uuml;&ccedil;l&uuml; bir tepki yarattı. Irak zayıflatılmış, sarsılmıştı doğru; ama bu tezlikte Şam rejiminin zulm&uuml;ne boyun eğmiyor ve bu kolaylıkla Şam&#39;a teslim olmayı kendileri i&ccedil;in bir leke ve y&uuml;z kızartısı olarak g&ouml;r&uuml;yorlardı; ve bu nedenle aniden toplanıp dikkatleri kendine &ccedil;eken nispeten g&uuml;&ccedil;l&uuml; bir teşekk&uuml;l ve yapılanma K&ucirc;fe&#39;de meydana geldi. Şimdi K&ucirc;feliler, biat etmek i&ccedil;in Emir-&uuml;l M&uuml;minin&#39;in (a.s.) planlarını uygulayacak ve onun siyasetini izleyecek bir &ouml;nder peşindeydiler. Ali&#39;nin (a.s.) oğlundan başka hi&ccedil;bir kimse bu yolu s&uuml;rd&uuml;rmeye layık olmadığından İmam Hasan&#39;a (a.s.) biat ettiler ve sırf Muaviye&#39;yle savaşmak şartıyla kendisine biat ettiklerini ısrar ettiler. Fakat İmam onları denemiş olduğundan dolayı &ndash;kendi maslahat g&ouml;rd&uuml;ğ&uuml;ne amel etme şartıyla- hatta bir takım koşullar gereğince Muaviye ile barış etmeye mecbur olsa bile kimsenin itiraz hakkı olmadığına dair onların biatini kabul etti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu defa da Irak halkı ilk etapta ciddi ve kesin bir karara vardılar ama her zaman olduğu gibi kısa bir s&uuml;re ge&ccedil;tikten sonra kararlarından d&ouml;n&uuml;p kabullenmekten &ccedil;ekindikleri leke ve y&uuml;z kızartısını kolaylıkla kabul ettiler.</p>\n\n<p>\n	(Bazı hususlara değinmeden biraz ileri atıldık) İmam&#39;a biat etmek, İmam&#39;ın topluma &ouml;nderlik etmedeki meşhur liyakat ve kabiliyetine ilaveten, esasen O Hazretin İmameti ve liyakati hususundaki Peygamber (s.a.v.) ve Ali&#39;nin (a.s.) tenkitlerinden kaynaklanmaktaydı.</p>\n\n<p>\n	Resulullah (s.a.v.) İmam Hasan&#39;ın (s.a.v.) ve kardeşinin hakkında ş&ouml;yle buyurmuşlardır:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		<p>\n			&quot;Hasan (a.s.) ve H&uuml;seyin (a.s.) ister imamet g&ouml;revlerini yerine getirsinler, ister bazı engel veya maslahatlarından dolayı yapmasınlar her ikisi de imamdırlar.&quot; [1]</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Emir-&uuml;l M&uuml;minin (a.s.) de O Hazreti kendi halifesi olarak tayin buyurmuştu ve İmam Hasan (a.s.) da Muaviye&#39;ye yazdığı bir mektupta ş&ouml;yle belirtmiştir:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot; Emir-&uuml;l M&uuml;minin (a.s.) d&uuml;nyadan g&ouml;&ccedil;erken, beni kendinden sonraki h&uuml;k&uuml;mete halife tayin buyurdu.&quot; [2]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Abdullah b. Abbas halkı, O Hazrete biat etmek i&ccedil;in davet etmek istediğinde ş&ouml;yle dedi:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Bu şahıs, Peygamberinizin evladı ve İmamınızın vasiyyi ve halifesidir; kendisine biat edin.&quot; [3]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; O Hazrete biat etmek isteyen K&ucirc;fe&#39;nin ileri gelenlerinden bir grubu O&#39;nun, babasının halifesi olduğuna dayandılar:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\">\n		&quot;Sen, babanın halifesi ve vasiyyisin; biz de senin emrindeyiz.&quot; [4]</div>\n</div>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu yukarıdaki s&ouml;zler, Hasan M&uuml;&ccedil;teba&#39;nın (a.s.) babası tarafından İmametini ve vasiyy oluşunu g&ouml;steren delillerinden birka&ccedil; &ouml;rnektir sadece.&quot; [5]</p>\n\n<p>\n	&nbsp;&nbsp; İmam, biat edilen g&uuml;n&uuml;n ertesi, Kasitine karşı koymak i&ccedil;in halkı hazırlamaktan ibaret olan asıl hareketini başlattı.</p>\n\n<p>\n	-------------------------------------------------------</p>\n\n<p>\n	[1]- Keşf-&uuml;l Ğummet (İrbili), c: 2, s: 159/İrşad (Şeyh M&uuml;f&icirc;d), s: 220</p>\n\n<p>\n	[2]-&nbsp; Mekatil-ut Talibin (el-İsfahani), s: 55/Muruc-uz zeheb (Mes&#39;udi), c: 2, s: 432.</p>\n\n<p>\n	[3]-&nbsp; Mekatil-ut Talibin (el-İsfahani), s: 34/A&#39;lam-ul Vera (Tabersi), s: 209.</p>\n\n<p>\n	[4]-&nbsp; Bihar-ul Envar (Allame Meclisi) c: 44, S: 43.</p>\n\n<p>\n	[5]-&nbsp; El-Hayat-us Siyasiyye lil-İmam-il Hasan (Allame Seyyit Cafer Murataza), s: 47 ve sonrasına bakınız.</p>','İmam Hasan (a.s) Ve İmamet Sorumluluğu','','publish','closed','open','','imam-hasan-a-s-ve-imamet-sorumlulugu','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2801',0,'post','',0),(2802,1,'2020-05-08 13:18:18','2020-05-08 10:18:18','<p>\n	Muaviye&#39;nin kendi h&uuml;k&uuml;meti boyunca işlediği korkun&ccedil; cinayetlerden biri de Resulullah&#39;ın (s.a.a.) reyhanesi olan İmam Hasan M&uuml;&ccedil;teba&quot;yı (a.s.) şehid etmesi idi. Bu facianın izleri a&ccedil;ık&ccedil;a tarihte g&ouml;r&uuml;lmektedir. Bu cinayet ş&ouml;yle ger&ccedil;ekleşti: Muaviye haince bir komplo d&uuml;zenleyerek ve Aş&#39;as b. Kays&quot;ın kızı (O Hazretin karısı) gibi fasit bir aletten yararlanmakla İmam&quot;ı zehirleyerek şehit etti. B&ouml;ylece siyasi hayatı boyunca şeytan&icirc;, ahit bozucu, ikiy&uuml;zl&uuml;l&uuml;k ve nifak &ccedil;ehresini defalarca g&ouml;steren Muaviye&quot;nin i&ccedil; y&uuml;z&uuml; bu cinayeti işlemekle her zamankinden daha a&ccedil;ık bir şekilde herkesin g&ouml;zleri &ouml;n&uuml;nde sergilendi.</p>\n\n<p>\n	&nbsp;&nbsp; Tarih, bu mevzuu yeterince ispat etmiştir.[1] Taberi, İmam M&uuml;&ccedil;teba&#39;ya (a.s.) defalarca zehir yedirildiğini, her defasında kurtulduğunu ve nitekim son defasında ciğeri par&ccedil;alanarak bu par&ccedil;aların ağzından gelip b&ouml;ylece d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;n&uuml; &quot;&Uuml;mm&uuml; Bekr bint-i Musavver&quot;den nakletmiştir.[2] Buna rağmen herhangi bir delille Beni &Uuml;meyye&quot;yi savunma kastı olan İbn-i Haldun gibi mutaassıp kimseler bu vak&quot;anın temelsiz ve zayıf olduğunu niteleyerek ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp; &quot;Hasan b. Ali&quot;nin (a.s.) Muaviye eliyle zehirlendiği hakkında nakledilen rivayeti Şia uydurmuştur ve haşa bu, Muaviye&quot;den beklenemez.&quot;[3] Haliyle bu s&ouml;z, İbn-i Haldun&quot;un Muaviye gibi m&uuml;phem ve &ccedil;irkin bir &ccedil;ehreyi savunmakla İslam tarihinin mefhumunu değiştiren bir takım &ouml;zel din anlayış ve eğilimlerinden kaynaklanmıştır.</p>\n\n<p>\n	&nbsp; O Hazretin defin merasimindeki mazlumiyeti daha &ccedil;ok dikkat &ccedil;ekmektedir. Ehl-i Beyt, İmam Hasan&quot;ın (a.s.) kendi vasiyeti gereğince, O Hazreti Peygamber&quot;in mezarı yanında defnetmek istedikleri zaman; Beni &Uuml;meyye&quot;den bir grubu Peygamber&quot;in hanımı Ayşe ile birlikte buna karşı &ccedil;ıktılar.[4] Bu sırada Mervan b. Hakem bu fitnecilerin arasından kalkıp &quot;Osman Baki&quot;in en uzak bir yerinde defnedilmişken Hasan b. Ali&quot;nin (a.s.) Resulullah&quot;ın (s.a.v.) evinde defnedilmesine izin vereceğimi mi sanıyorsunuz?&quot; dedi.</p>\n\n<p>\n	&nbsp; Fitneyi yaratan, katırının &uuml;st&uuml;nde miras yoluyla eve sahip olduğunu iddia ederek canı pahasına bile olsa İmam&quot;ın, Resulullah&quot;ın (s.a.a.) kabrinin yanında defnedilmesine engel olacağını bildiriyordu, oysa ki Mervan&quot;ın kendisi de, &quot;Biz Peygamberler miras bırakmayız&quot; hadisini nakledenlerden biriydi. &ndash;&Uuml;z&uuml;c&uuml; bir &ouml;yk&uuml;s&uuml; olan- Bu &ccedil;ekişmeden sonra nitekim mazlum şehidi, Baki&quot;de toprağa g&ouml;md&uuml;ler. İmam&quot;ın şehadeti muhtemelen Hicri 49 ve 51 yılları arasında ger&ccedil;ekleşti. Resulullah&quot;ın (s.a.v.) bu reyhanesinin mateminde bize gelip yetişen rivayetlere g&ouml;re &ccedil;oğu ensarın evlatlarından olan Medine halkı yas tutup Medine&quot;nin pazarlarını tatil ettiler.[5] Taberi&quot;nin naklettiğine g&ouml;re Beni Haşim kadınları bir ay yas tuttular ve bir yıl kadar da s&uuml;slenmekten sakındılar. Taberi&quot;nin İmam B&acirc;kır&quot;dan (a.s.) naklettiğine g&ouml;re halk yedi g&uuml;n Hasan b. Ali&quot;ye (a.s.) ağlayıp pazarları a&ccedil;madılar.[6] İmam M&uuml;&ccedil;teba&quot;nın (a.s.) B&acirc;ki&quot;de toprağa verilmesi merasiminde bir iğnenin yere d&uuml;şmeyecek kadar kalabalık halk topluluğunun olduğunu s&ouml;yleyen yine Taberi&quot;nin kendisidir.</p>\n\n<p>\n	&nbsp;&nbsp; &Ouml;mer b. Beşir Hamdani ş&ouml;yle diyor: &quot;İshak&quot;tan halk ne zaman zelil oldular diye sorunca &quot;İmam Hasan&quot;ın (a.s.) şehadetinden, Ziyad&quot;ın (Muaviye ile kardeşlik) nasebi iddia edildikten ve H&uuml;cr b. Adiy &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra cevabını verdi&quot;[7].</p>\n\n<p>\n	-------------------------------------------------------------</p>\n\n<p>\n	[1]- Muruc-uz Zeheb (Mas&quot;&ucirc;di), c: 2, s: 50/el- İsti&acirc;b (İbn-u Abd-il Birr), c: 1, s: 389/Makatil-ut Talibin (İsfahani) s: 48-49/M&uuml;stedrek (Hakim-i Nişab&ucirc;ri), c: 3, s: 173 ve 176/Ensab-ul Eşraf (Belazeri), c: 2, s: 55-68/İbn-i Ebi-l Hadid, c: 16, s: 11/Tezkiret-&uuml;l Havas (İbn-ul C&ucirc;zi) s: 11.</p>\n\n<p>\n	[2]- El-Muntahab min Zeyl-il M&ucirc;z&icirc;l (Taberi), s: 514, Mısır Dar-ul Maarif basımı.</p>\n\n<p>\n	[3]- El-İber (İber-i Haldun), c: 2, s: 187.</p>\n\n<p>\n	[4]- Makatil-ut Talibin, (İsfahani), s: 49/el-Menakib (İbn-i Şehr&acirc;şub), c: 2, s: 175.</p>\n\n<p>\n	[5]- M&uuml;stedrek (Hakim-i Nişaburi), c: 3, s: 173.</p>\n\n<p>\n	[6]- El- Muntahab min Zeyl-il M&ucirc;z&icirc;l, s: 514.</p>\n\n<p>\n	[7]- Makatil-ut Talibin (İsfahani), s: 50.</p>','İmam Hasan (a.s)\'ın Şehadeti','','publish','closed','open','','imam-hasan-a-sin-sehadeti','','','2020-05-08 13:18:18','2020-05-08 10:18:18','',0,'http://islamex.com/?p=2802',0,'post','',0),(2803,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	S. 1- İmam Hasan-ı M&uuml;cteba&#39;ın meşhur l&acirc;kapları nelerdir? C. 1- Mucteba, Sibt-i Ekber.</p>\n\n<p>\n	S. 2- İmam Hasan (a.s)&#39;ın k&uuml;nyesi nedir? C. 2- Ebu Muhammed.</p>\n\n<p>\n	S. 3- İmam Hasan ne zaman ve nerede d&uuml;nyaya geldi? C. 3- Hicri 3. yılın Ramazan ayının ortasında Medine-i M&uuml;nevvere&#39;de d&uuml;nyaya geldi.</p>\n\n<p>\n	S. 4- İmam Hasan (a.s)&#39;ın hayatı ka&ccedil; d&ouml;neme ayrılır? C. 4- &Uuml;&ccedil; d&ouml;neme ayrılır:1- Resulullah (s.a.a)&#39;in d&ouml;nemi 2- Babasıyla birlikte olduğu d&ouml;nem. 3- İmametlik d&ouml;nemi.</p>\n\n<p>\n	S. 5- İmam Hasan (a.s)&#39;ın imamet m&uuml;ddeti ka&ccedil; yıl s&uuml;rm&uuml;şt&uuml;r? C. 5- On yıl.</p>\n\n<p>\n	S. 6- İmam Hasan, ka&ccedil; yıl babasıyla birlikte bulundu? C. 6- Otuz yedi yıl.</p>\n\n<p>\n	S. 7- İmam Hasan (a.s) ka&ccedil; yıl, Hz. Peygamber (s.a.a) d&ouml;neminde yaşamıştır? C. 7- Sekiz yıl civarında.</p>\n\n<p>\n	S. 8- İmam Hasan (a.s), erkek &ccedil;ocuğu olduğundan dolayı kendisini tebrik edenlerin s&ouml;z&uuml;ne karşılık ne buyurdular? C. 8- Ş&ouml;yle nakledilmiştir: Allah Teala İmam Hasan (a.s)&#39;a bir erkek &ccedil;ocuğu bağışladığında Kureyş&#39;ten olan bir grup kimse İmam (a.s)&#39;ı tebrik etmek i&ccedil;in Hazretin yanına gelerek: S&uuml;vari m&uuml;barek olsun dediler. İmam Hasan (a.s) onların s&ouml;z&uuml;ne karşılık ş&ouml;yle buyurdular: Bu nasıl s&ouml;zd&uuml;r? S&uuml;vari değil de piyade olabilir. Cabir; &Ouml;yleyse nasıl diyelim? dediğinde İmam (a.s) ş&ouml;yle buyurdular: Allah Teala, birinize erkek &ccedil;ocuğu bağışladığında o şahsı tebrik etmek istediğinizde ş&ouml;yle deyin: Bağışlayana ş&uuml;kreden ol, bağışlanan sana m&uuml;barek olsun, Allah Teala onu erginliğe ulaştırsın, iyiliğinden seni faydalandırsın.</p>\n\n<p>\n	S. 9- Hz. Ali (a.s)&#39;ın şahadetinden sonra, İmam Hasan (a.s)&#39;ın zamanındaki Medine valisi kimdi? C. 9- Mervan bin Hakem.</p>\n\n<p>\n	S. 10- İmam Hasan (a.s)&#39;a gizlice suikast d&uuml;zenlemek isteyenler ka&ccedil; kişiydi? C. 10- Muaviye&#39;nin komplolarından biri de d&ouml;rt kişiyle İmam Hasan (a.s)&#39;a gizlice suikast d&uuml;zenlemek istemesi idi. O d&ouml;rt kişi şunlardı:1) Amr bir Hureys. 2) Şebes bin Rib&#39;i. 3) Eş&#39;as bin Kays. 4) H&uuml;cr bin Haris. İmam Hasan (a.s) bu komplodan haberdar olduğundan dolayı m&uuml;nafıkların şerrinden korunmak i&ccedil;in dışarı &ccedil;ıktığında elbiselerinin altından savaş elbisesi giyiyorlardı.</p>\n\n<p>\n	S. 11- İmam Hasan (a.s), ka&ccedil; defa yaya olarak Medine&#39;den Mekke&#39;ye gitmişlerdir? C. 11- Y&uuml;z yirmi defa.</p>\n\n<p>\n	S. 12- İmam Hasan (a.s) neden &ouml;mr&uuml;n&uuml;n son saatlerinde ağlıyorlardı? C. 12- İmam Hasan (a.s) ashabından birine bu hususta cevaben ş&ouml;yle buyurdular: Bil ki, iki şey i&ccedil;in ağlıyorum; Biri, herkesin durumdan haberdar olmak i&ccedil;in etrafına bakacağı kıyamet g&uuml;n&uuml;n&uuml;n vahşetinden; diğeri ise dostlarımdan ayrılacağımdan dolayı.</p>\n\n<p>\n	S. 13- İmam Hasan (a.s)&#39;ın Muaviye ile barış yapmasının sebebi ne idi? C. 13- İmam Hasan (a.s)&#39;ın ordusundan pek &ccedil;ok insanın m&uuml;nafık olması, ordusunun komutanı olan Ubeydullah bin Abbas&#39;ın Muaviye&#39;nin ordusuna ge&ccedil;mesi, yine tarihin naklettiğine g&ouml;re, ordunun &uuml;&ccedil;te ikisinin (Muaviye tarafından) aldatılması, geri kalanların &ccedil;oğunun da ahitlerini bozması, Havaric&#39;in ihlalleri ve İmam&#39;a &ccedil;eşitli iftira ve saygısızlıkların yapılması O Hazretin Muaviye ile barış yapmasının sebeplerini oluşturuyordu.</p>\n\n<p>\n	S. 14- İmam Hasan (a.s) ka&ccedil; yaşında ve kimin eliyle zehirlendi? C. 14- Kırk yedi yaşında Muaviye&#39;nin vesvesesiyle kendi hanımı Ca&#39;de&#39;nin eliyle zehirlendi.</p>\n\n<p>\n	S. 15- Masum İmamlar arasından, hangi İmamın cenazesini ok yağmuruna tuttular? C. 15- Muhaddis-i Kummi, Menakıb kitabının sahibinden ş&ouml;yle naklediyor: İmam Hasan (a.s)&#39;ın cenazesini &ouml;yle ok yağmuruna tuttular ki, defnedildiğinde ondan yetmiş ok &ccedil;ıkardılar.</p>\n\n<p>\n	S. 16- İmam Hasan (a.s) ne zaman ve nerede şahadete erişti? C. 16- Hicretin 50. yılında sefer ayının 28. g&uuml;n&uuml; Medine&#39;de şahadete erişti.</p>\n\n<p>\n	S. 17- İmam Hasan (a.s)&#39;ın kabri nerededir? C. 17- Medine&#39;deki Baki mezarlığındadır.</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan (a.s) Hakkında Merak Ettikleriniz','','publish','closed','open','','imam-hasan-a-s-hakkinda-merak-ettikleriniz','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2803',0,'post','',0),(2804,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	&nbsp; Bu Hutbeyi, Muaviye ile Sulh Yaptıktan Sonra Muaviye&#39;nin, &#39;Bizim Faziletlerimizi&nbsp; Anlat&#39; Demesi &Uuml;zerine İrad Etmiştir.</p>\n\n<p>\n	&nbsp; Allah&#39;a hamd-u sena, Resul&uuml; Muhammed&#39;e ve Ehl-i Beyt&#39;ine salat ve selamdan sonra ş&ouml;yle buyurdu: Beni tanıyan, kim olduğumu biliyor, ama tanımayan bilsin ki ben Resulullah&#39;ın oğlu Hasan&#39;ım. Ben, beşir ve nezir (m&uuml;jdeleyici ve korkutucu) olan Peygamber&#39;in oğluyum. Ben, risalet makamına se&ccedil;ilen Mus&shy;tafa&#39;nın oğluyum. Ben, meleklerin kendisine salavat g&ouml;nderdiği kimsenin oğluyum. Ben, bu &uuml;mmetin kendisiyle şereflendiği kimsenin oğluyum. Ben, Allah tarafından kendisine Cebrail&#39;in el&ccedil;i (olarak nazil) olduğu kimsenin oğluyum. Ben, b&uuml;t&uuml;n alemlere rahmet olarak g&ouml;nderilen Peygamber&#39;in oğluyum. [Allah&#39;ın rahmeti O&#39;na ve O&#39;nun Ehl-i Beyt&#39;ine olsun.]Muaviye (İmam Hasan&#39;a karşı olan) d&uuml;şmanlığını ve hasedini gizlemeye tahamm&uuml;l edemeyip; Ey Hasan! Hurmayı bize tarif et. dedi. İmam aleyhi&#39;s-selam ş&ouml;yle buyurdu: Evet, ey Muaviye r&uuml;zgar onu aşılar, g&uuml;neş şişirir, ay renklendirir, sıcaklık olgunlaştırır, gece soğutur. Sonra İmam aleyhi&#39;s-selam &ouml;nceki s&ouml;z&uuml;ne d&ouml;nerek ş&ouml;yle devam etti: Ben, duası reddolunmayan (m&uuml;stecab-&uuml;d da&#39;ve olan) kimsenin oğluyum. Ben, Rabbine olan yakınlığı iki yay kadar ya da daha az olan kimsenin oğluyum. Ben, itaat edilen şefaat&ccedil;inin oğluyum. Ben, Mekke ve Mina oğluyum. Ben, Kureyş&#39;in, kendisine istemeden boyun eğdiği kimsenin oğluyum. Ben, uyanlarının saadete kavuştuğu, yalnız bırakanlarının ise bedbahtlığa uğradığı kimsenin oğluyum. Ben, b&uuml;t&uuml;n yery&uuml;z&uuml; kendisi i&ccedil;in temizleyici ve secde yeri kılınan kimsenin oğluyum. Ben, kendisine ard arda g&ouml;k haberleri gelen kimsenin oğluyum. Ben, Allah&#39;ın b&uuml;t&uuml;n pislikleri kendilerinden gidererek tertemiz kıldığı kimselerin oğluyum.Muaviye: Ey Hasan! Nefsinin seni hilafet arzusuna sevkettiğini zannediyorum. dedi.İmam Hasan aleyhi&#39;s-selam, onun bu s&ouml;z&uuml;ne ş&ouml;yle karşılık verdi: Yazıklar olsun sana ey Muaviye! Halife ancak Resulullah salla&#39;llahu aleyhi ve alih&#39;in s&uuml;nneti &uuml;zerine hareket edip, Allah&#39;ın emrine uyan kimsedir. Yemin ederim ki, hidayet nişaneleri ve takva işaretleri bizleriz.Sen ise ey Muaviye, s&uuml;nnetleri imha edip bid&#39;atları ihya eden, Allah&#39;ın kullarını k&ouml;le ve Allah&#39;ın dinini oyuncak edinen bir kimsesin. Kazandığın bunca şan ve ş&ouml;hreti Allah değersiz ve s&ouml;n&uuml;k kılmıştır. Yaşadığın ge&ccedil;ici bir hayattır, onun veballeri ise sana kalacaktır. Ey Muaviye! Andolsun Allah&#39;a ki, O, Cabulka ve Cabulsa isimlerinde, biri doğuda diğeri de batıda olan iki şehir yaratmış ve ceddim Resulullah salla&#39;llahu aleyhi ve alih&#39;ten başkasını peygam&shy;ber olarak onlara g&ouml;ndermemiştir. Sonra Muaviye: Ya Eba Muhammed! Kadir gecesi hakkında bize bilgi ver. dedi; İmam Hasan, İşte bu gibi şeyleri sor, buyurarak ş&ouml;yle devam etti:Allah yedi g&ouml;k ve yedi yer yarattı. Cinleri ve insanları da yediden yarattı. Kadir gecesini de (Ramazan ayının) yirmi &uuml;&ccedil;&uuml;nc&uuml; gecesinden yirmi yedinci gecesine kadar olan geceler arasında araman gerekir. Daha sonra İmam aleyhi&#39;s-selam yerinden kalktı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Hakkı Batldan Ayıran İlahi Hutbe','','publish','closed','open','','hakki-batldan-ayiran-ilahi-hutbe','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2804',0,'post','',0),(2805,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	&nbsp;&nbsp; Muaviye, Rum kayserinin kendisine y&ouml;nelttiği soruları Hazret-i Ali aleyhi&#39;s-selam&#39;dan &ouml;ğrenmek i&ccedil;in, değişik kıyafetli bir adamı Kufe&#39;ye g&ouml;nderdi. Adam Kufe&#39;ye girip, Hazret-i Ali aleyhi&#39;s-selam&#39;ın huzuruna vardığında, Hazret-i Ali onun yabancı olduğunu anlayıp, kendisini sorguya &ccedil;ekti. O adam da durumun neden ibaret olduğunu itiraf etti. Bunun &uuml;zerine Hazret-i Ali aleyhi&#39;s-sel&acirc;m, ş&ouml;yle buyurdu:Allah ciğer yiyen (Hind)&#39;in oğlunu &ouml;ld&uuml;rs&uuml;n; o ve onunla bera&shy;ber olanlar ne kadar da sapıktırlar! Allah onu &ouml;ld&uuml;rs&uuml;n; o bir cariye azat etti, onunla evlenseydi ne de iyi olurdu! (Islah etmek adı altında harekete ge&ccedil;ti ama, işinin mahiyeti bozgunculuk ve fesat idi, onun i&ccedil;in b&ouml;yle bir harekete ge&ccedil;meseydi daha iyi olurdu.) Benimle bu &uuml;mmetin arasında Allah h&uuml;kmetsin. Peygamber&#39;le olan yakınlığıma riayet etmediler, y&uuml;ce makamımı k&uuml;&ccedil;&uuml;ltt&uuml;ler ve &ouml;mr&uuml;m&uuml; zayi ettiler. Sonra: Hasan, H&uuml;seyin ve Muhammed&#39;i yanıma getirin. buyurdu. Onları &ccedil;ağırdılar (geldiklerinde) İmam aleyhi&#39;s-sel&acirc;m buyurdu ki: Ey Şamlı kardeş! Bu iki &ccedil;ocuk Resu&shy;lullah salla&#39;llahu aleyhi ve alih&#39;in &ccedil;ocuklarıdır, bu da (Muhammed-i Hanefiyye) benim oğlumdur. Sorularını dilediğine sorabilirsin. Şamlı adam İmam Hasan aleyhi&#39;s-selam&#39;a işaret ederek: Buna sormak istiyorum. dedi. Sonra sorularını sor&shy;maya başladı:</p>\n\n<p>\n	-Hak ile batılın arası ne kadardır?</p>\n\n<p>\n	-Yer ile g&ouml;ğ&uuml;n arasındaki mesafe ne kadardır?</p>\n\n<p>\n	-Doğu ile batının arası ne kadardır?</p>\n\n<p>\n	-Ayın y&uuml;z&uuml;ndeki leke nedir?</p>\n\n<p>\n	-Kavs-i Kuzah (g&ouml;k kuşağı) nedir?</p>\n\n<p>\n	-Samanyolu nedir?</p>\n\n<p>\n	-Yery&uuml;z&uuml;nde yayılan ilk şey nedir?</p>\n\n<p>\n	-Yery&uuml;z&uuml;nde ilk filizlenen şey nedir?</p>\n\n<p>\n	-M&uuml;&#39;minlerin ve m&uuml;şriklerin ruhlarının mesken tuttuğu (iki) &ccedil;eşme hangi &ccedil;eşmelerdir?</p>\n\n<p>\n	-M&uuml;ennes nedir?</p>\n\n<p>\n	-Birbirinden daha şiddetli olan on şey nedir?</p>\n\n<p>\n	&nbsp;&nbsp; İmam aleyhi&#39;s-selam ş&ouml;yle buyurdu: Ey Şamlı kardeş! Hak ile batılın arasında d&ouml;rt parmak mesafe vardır. G&ouml;z&uuml;nle g&ouml;rd&uuml;ğ&uuml;n haktır; ama kulağınla &ccedil;ok batıl şeyler duyabilirsin.</p>\n\n<p>\n	-G&ouml;k ile yerin arasındaki mesafe, mazlumun duası (icabete ulaşın&shy;caya) kadar ve g&ouml;z alabildiğincedir. Kim bundan başkasını s&ouml;ylerse tekzip et.</p>\n\n<p>\n	-Doğu ile batının arası, g&uuml;neşin bir g&uuml;n boyu (g&uuml;neş doğduğu andan batıncaya kadar) hareket ettiği mesafe kadardır. G&uuml;neşe bir doğduğu sırada bakarsın, bir de batarken. Bundan başka bir şey s&ouml;yleyen kim&shy;seyi yalanla.</p>\n\n<p>\n	-Samanyolu, g&ouml;kdeki k&uuml;melerdir ki, Nuh aleyhi&#39;s-sel&acirc;m&#39;ın zamanında amansızca yağan yağmur da oradan kaynaklanmıştır.</p>\n\n<p>\n	-Kavs-i Kuzah&#39;a gelince; kuzah deme. &Ccedil;&uuml;nk&uuml; kuzah, Şeytan an&shy;lamındadır; fakat o Allah&#39;ın kavsi ve boğulmaktan emanda olmanın işaretidir.</p>\n\n<p>\n	-Ayın y&uuml;z&uuml;nde g&ouml;r&uuml;len lekeye gelince; (İlk &ouml;nce) ayın ışığı g&uuml;neşin ışığı gibiydi, sonra Allah onun ışığını yok etti. Allah-u Teala Kur&#39;&acirc;n&#39;da buyuruyor ki: Sonra gecenin ayetini sildik ve g&uuml;nd&uuml;z&uuml;n ayetini aydınlatıcı kıldık.</p>\n\n<p>\n	-Yery&uuml;z&uuml;nde ilk yayılan şey Deles (zulmet) vadisiydi.</p>\n\n<p>\n	-Yery&uuml;z&uuml;nde ilk filizlenen şey, hurma ağacıdır.</p>\n\n<p>\n	-M&uuml;minlerin ruhlarının mesken tuttuğu &ccedil;eşme, Selma &ccedil;eşmesidir. Kafirlerin ruhlarının yerleştiği &ccedil;eşme ise Berehut &ccedil;eşmesidir.</p>\n\n<p>\n	-M&uuml;ennes, erkek veya kadın olduğu belli olmayan kişidir. B&uuml;luğa erinceye kadar beklenilir, kadın olursa g&ouml;ğs&uuml; belirir, erkek olursa sakalı &ccedil;ıkar. Bu alametler olmadığı takdirde ona, duvara idrar etmesi s&ouml;ylenilir. Eğer idrarı duvara yetişirse erkektir, ama eğer devenin idrarı gibi arkaya akarsa kadındır.</p>\n\n<p>\n	-Birbirinden daha şiddetli olan on şey şunlardır: Allah&#39;ın yarattığı şiddetli şey taştır, taştan daha şiddetlisi demirdir, demirden daha şiddetli olan ateştir, ateşten daha şiddetli olan sudur, sudan daha şiddetli olan buluttur, buluttan daha şiddetli olan r&uuml;zgardır, r&uuml;zgardan da şiddetli olan melektir, melekten de şiddetli olan &ouml;l&uuml;m meleği (Hazret-i Azrail)dir, &ouml;l&uuml;m meleğinden de şiddetli olan &ouml;l&uuml;md&uuml;r, &ouml;l&uuml;mden de şiddetli olan Allah&#39;ın emridir.</p>\n\n<p>\n	&nbsp;&nbsp; Şam&#39;lı adam: Şehadet ederim ki sen Resulullah salla&#39;ll&acirc;hu aleyhi ve alih&#39;in evladısın ve Ali de onun vasisidir. dedi. Sonra bu cevapları yazıp Muaviye&#39;ye g&ouml;t&uuml;rd&uuml;. O da bunu İbn-i Asfer&#39;e (Rum melikine) g&ouml;nderdi. Bu cevaplar Rum melikinin eline ulaşınca; Şehadet ederim ki bunlar Muaviye&#39;nin s&ouml;z&uuml; değildir ve bu s&ouml;zler ancak n&uuml;b&uuml;vvet madeninden kaynaklanmıştır. dedi.</p>','İmam Hasan (a.s) ve Şamlı Adam','','publish','closed','open','','imam-hasan-a-s-ve-samli-adam','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2805',0,'post','',0),(2806,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	&nbsp; <strong>İyiliği Emretme ve K&ouml;t&uuml;l&uuml;kten Nehyetme vb.&nbsp; Konularda Babası Hz. Ali (a.s) ve Başkalarının&nbsp; Sorularına Verdiği Cevaplar</strong></p>\n\n<p>\n	&nbsp;&nbsp; İmam Hasan aleyhi&#39;s-sel&acirc;m&#39;a Z&uuml;hd nedir? Hata! Başvuru kaynağı bulunamadı. denildi; İmam: Takvalı olmaya rağbet etmek (ilgi g&ouml;stermek) ve d&uuml;nyaya g&ouml;n&uuml;l vermemektir. buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>Hilim nedir?</strong> denilince; &Ouml;fkeyi belirtmeyip yutmak ve kendine hakim olmaktır. buyurdu. Doğruluk nedir? denilince; K&ouml;t&uuml;l&uuml;ğ&uuml; iyilikle &ouml;nlemektir. buyurdu.</p>\n\n<p>\n	<strong>&nbsp; Şeref nedir?</strong> diye sorulduğunda; Akrabalara iyilik etmek ve su&ccedil;larının mal&icirc; cezasına (diyete) katlanmaktır. buyurdu.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; Yiğitlik nedir?</strong> diye sorulunca; Sığınmış olan kimseyi (m&uuml;lteciyi) savunmak, savaş meydanlarında direnmek ve zor durum&shy;larda girişken olmaktır. buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; <strong>Ululuk nedir? </strong>denilince; Darlıkta da olsan ihsanda bulunman ve su&ccedil;u affetmendir. buyurdu.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; M&uuml;r&uuml;vvet nedir?</strong> diye sorulunca; Dini korumak, onur ve şahsi&shy;yetine &ouml;nem vermek, yumuşak davranmak, ihsanda bulunmayı adet edinmek, hakları eda etmek ve halka sevgi g&ouml;stermektir. buyurdu.</p>\n\n<p>\n	&nbsp;<strong>&nbsp; Kerem nedir?</strong> diye sorulunca; Muhta&ccedil; olan kimsenin istemesini beklemeden ona bağışta bulunmak ve kıtlıkta yemek vermektir. buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>Al&ccedil;aklık nedir? </strong>denilince; Titiz olup, k&uuml;&ccedil;&uuml;k kusurları b&uuml;y&uuml;k g&ouml;rmek ve değersiz şeyleri esirgemektir. buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp;<strong> Adilik nedir? </strong>diye sorulunca; Cimrilik ve &ccedil;irkin konuşmaktır. buyurdu.</p>\n\n<p>\n	&nbsp;&nbsp; <strong>C&ouml;mertlik nedir?</strong> diye sorulunca; Bolluk ve darlıkta bağışta bulunmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Cimrilik nedir?</strong> diye sorulduğunda; Elinde olanı kendine şeref bil&shy;mek, bağışladığını da boşa gitmiş saymaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Kardeşlik nedir? </strong>diye sorulunca; Zorlukta ve bollukta yardım&shy;laşmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Korkaklık nedir?</strong> denilince; Dosta karşı cesur olup, d&uuml;şmandan &ccedil;ekinmektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Zenginlik nedir?</strong> diye sorulunca; Az olsa bile, nasip ne ise ona razı olmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Fakirlik nedir? </strong>diye sorulunca; Her şeye g&ouml;z dikmektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>C&ouml;mertlik nedir? </strong>diye sorulduğunda; Kişinin g&uuml;c&uuml; yettiği kadar, bağışta bulunmasıdır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Kerem nedir? </strong>diye sorulunca; Darlıkta ve bollukta himaye etmek&shy;tir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Cesaret nedir?</strong> diye sorulunca; (&Ccedil;ekinmeden) rakiplerin karşısında durmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Kahramanlık nedir? </strong>denilince; Savaşta direniş g&ouml;stermek ve g&uuml;&ccedil;l&uuml; insanlara karşı koymaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Zillet nedir?</strong> diye sorulunca; Doğru konuşurken korkmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Sertlik nedir?</strong> diye sorulduğunda; Kendi h&uuml;k&uuml;mdarına ve sana zarar vermeye g&uuml;c&uuml; yeten kimseye, karşı &ccedil;ıkmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Y&uuml;celik nedir? </strong>diye sorulunca; G&uuml;zel işleri yapmak ve k&ouml;t&uuml; işleri terketmektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Mutkan olmak nedir?</strong> diye sorduklarında; Ağır başlı ol&shy;mak, y&ouml;neticilerle ge&ccedil;inmek ve b&uuml;t&uuml;n insanlardan kendini muhafaza etmek&shy;tir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Şeref nedir?</strong> diye sorulunca; Din kardeşiyle uyum sağlamak ve komşu&shy;ların (hakkını) riayet etmektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Mahrumiyet nedir? </strong>diye sorulunca; Sana sunulan nasibini (hakkını) almamandır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Akılsızlık nedir?</strong> denilince; Al&ccedil;aklara uymak ve sapıklarla arkadaş olmaktır. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Konuşmada acizlik nedir?</strong> diye sorulunca; Konuşurken sakalla oynamak ve boğazı &ccedil;ok temizlemektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Şecaat nedir?</strong> diye sorulunca; Rakiplerinden &ccedil;ekinmemek ve savaş alanında diren&ccedil;li olmaktır. buyurdu.</p>\n\n<p>\n	<strong>&nbsp; K&uuml;lfet (kişinin kendisi i&ccedil;in zorluk &ccedil;ıkarması) nedir? </strong>diye soru&shy;lunca; Seni ilgilendirmeyen konularda konuşmandır. buyurdu.</p>\n\n<p>\n	&nbsp;<strong> Aklın azlığı nedir? </strong>diye sorulduğunda; Malında ahmaklık yapmak ve haysiyetini &ouml;nemsememektir. buyurdu.</p>\n\n<p>\n	&nbsp; <strong>Al&ccedil;aklık nedir? </strong>diye sorulunca; Kişinin kendisini koruması ve hanımını serbest bırakmasıdır. buyurdu.</p>','İmam Hasan (a.s)\'dan Hikmet ve Öğüt','','publish','closed','open','','imam-hasan-a-sdan-hikmet-ve-ogut','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2806',0,'post','',0),(2807,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	&nbsp; Peygamberin dar-i faniden g&ouml;&ccedil;mesinden yirmi beş yıl ge&ccedil;miş, &uuml;&ccedil; halife değişmişti. Bunlardan biri kendi eceliyle vefat ederken ikisi uğradıkları saldırılar sonucunda hayatlarını kaybetmişti. Her ne kadar Allah Resul&uuml; m&uuml;kerrer olarak &uuml;mmetine Allah&#39;ın kitabı ve Ehlibeyt&#39;ini sipariş edip onların kendilerine bırakılan kutsal emanetler olduğunu belirtmiştiyse de vefatıyla birlikte bu değerler unutulmuş, unutturulmuştu. Allah&#39;ın kitabının h&uuml;k&uuml;mleri tahrif edilmekte, Ehlibeyt zorla da olsa evlerinde oturmaya mahk&ucirc;m edilmekteydi.</p>\n\n<p>\n	&nbsp; &Uuml;mmet i&ccedil;inde &uuml;&ccedil;&uuml;nc&uuml; halifenin &ouml;ld&uuml;r&uuml;lmesinden sonra &ccedil;ıkan karışıklıkları bastıracak, toplumda yeniden adaleti inşa edecek, beyt&uuml;lmalden yapılan yağmalamaların &ouml;n&uuml;ne ge&ccedil;ip, &ccedil;alınan servetin beyt&uuml;lmale tekrar iadesini sağlayacak tek bir kişi vardı. O, adaletin timsali Hz. Ali (as.)&#39;dan başkası değildi. Hz. Ali (as.) ise derin basiretiyle başına gelecek zul&uuml;mleri sezmiş ve kapısına biat etmek i&ccedil;in gelen &uuml;mmeti haklı olarak red etmişti. Hz. Ali (as.)&#39;a biat etmek i&ccedil;in gelenler arasında yapılan adaletsizliklerden zor duruma d&uuml;şen &ccedil;aresizler olduğu kadar, sinsi planlar yapan ve makam, mevki elde etmek isteyen kimseler de vardı.</p>\n\n<p>\n	&nbsp; Bu arada Hz. Ali (as.), &uuml;mmetin ısrarı karşısında liderliği ancak, kendisinden &ouml;nce gelip ge&ccedil;en halifelerin s&uuml;nneti ve y&ouml;ntemleriyle değil, Allah&#39;ın kitabı ve Peygamber&#39;in hak s&uuml;nnetine d&ouml;nme kayd ve şartıyla kabul edeceğini tarihi bir hutbeyle beyan ettiler. Ve bu şartların zahiri kabul&uuml; ile Hz. Ali (as.), zorla da olsa hilafet makamına getirilmiş oldu.</p>\n\n<p>\n	&nbsp; Ancak Hz. Ali (as.) h&uuml;k&uuml;metinin diğer halifelerin h&uuml;k&uuml;metlerine benzetilmemesini en baştan s&ouml;ylemiş ve bazı kesimleri uyarmıştı. Kendi h&uuml;k&uuml;metinde bir tek zalimin ve yolsuzluk yapanın, bu g&uuml;nk&uuml; tabirle kara para aklayanın yaşayamayacağını hilafet makamına ge&ccedil;er ge&ccedil;mez beyan etmişti. Sert bir dille uyarılan kimselerin başında, ikinci halife tarafından Şam&#39;a vali tayin edilen Muaviye de geliyordu.</p>\n\n<p>\n	&nbsp; Bu arada Hz. Ali (as.), en kısa zamanda kendisine asilik eden Muaviye&#39;nin &uuml;zerine y&uuml;r&uuml;yerek onun fasıkana savurganlığına son vermeyi d&uuml;ş&uuml;n&uuml;rken, hesapta olmayan Ayşe, Talha ve Z&uuml;beyr &uuml;&ccedil;l&uuml;s&uuml;ne bağlı olarak kurulan g&uuml;&ccedil;l&uuml; bir ordu ile karşı karşı kalmıştı. Her ne kadar iki tarafın da ağır kayıplar verdiği bu savaşta Hz. Ali (as.) galip geldiyse de, aslında bu savaştan en &ccedil;ok k&acirc;rlı &ccedil;ıkan Muaviye oldu. Artık Hz. Ali (as.)&#39;ın askeri g&uuml;c&uuml; zayıf d&uuml;şm&uuml;şt&uuml;. Muaviye i&ccedil;in herhalde bundan daha iyi bir fırsat olamazdı. R&uuml;yalarını s&uuml;sleyen hilafeti ele ge&ccedil;irmesi i&ccedil;in &ouml;n&uuml;nde pek b&uuml;y&uuml;k bir engelin kalmadığını d&uuml;ş&uuml;n&uuml;yordu.</p>\n\n<p>\n	&nbsp; B&ouml;ylece Hz. Ali (a.s), tam on sekiz ay s&uuml;recek olan kanlı Sıffın muharebesi ile uğraşmak zorunda bırakılmış ve tam d&uuml;şmana galip gelineceği bir esnada, Muaviye&#39;nin askerleri, Amr bin As&#39;ın emriyle Kur&#39;an sahifelerini mızraklara takarak; aramızda Kur&#39;an h&uuml;kmetsin sloganını atmaya başlamışlar, Hz. Ali&#39;nin de, bunlar yalan s&ouml;yl&uuml;yorlar, ben konuşan Kur&#39;an&#39;ım, bunlar hile yapıyorlar, şeklindeki b&uuml;t&uuml;n uyarılarına rağmen, Ali ordusunda bulunan bir kısım cahil insanın bu i&ccedil;i boş slogana kanması sonucu kesin zafer engellenmiş ve savaş Hakemeyn olayına &ccedil;ekilmişti.</p>\n\n<p>\n	&nbsp; Ve tarihin kara yazgısı Hakemeyn olayı.Hz. Ali (as.), kendi ordusunun tehdit ve zorlamalarıyla, Muaviye ile antlaşma imzalamak zorunda bırakılmaya &ccedil;alışılmıştır.</p>\n\n<p>\n	&nbsp; Bu arada Hakemeyn olayını zorlamakla ne de b&uuml;y&uuml;k bir hataya d&uuml;şt&uuml;klerini ge&ccedil; de olsa farkeden bu cahil grup, bu defa, daha b&uuml;y&uuml;k bir hataya d&uuml;şerek, konuyla hi&ccedil; alakası olmayan Kur&#39;an-ı Kerim&#39;in H&uuml;k&uuml;m ancak Allah&#39;a mahsustur ayetini bahane ederek, hem kendilerinin hem de o kutsal insanın onların kendi icbarı sonucu kabul etmek zorunda kaldığı hakemeyn olayından dolayı kafir olduklarını ve dolayısıyla hep birlikte tevbe etmeleri gerektiğini iddia etmeye başladılar. Sadece bu iddiayla da kalmayıp, İslam toplumundan ayrılarak bir b&ouml;lgede toplanıp kendileri dışında b&uuml;t&uuml;n M&uuml;sl&uuml;manların can ve mal emniyetini ortadan kaldırdılar ve Hz. Ali taraftarlarına karşı amansız bir savaş başlattılar.</p>\n\n<p>\n	&nbsp; B&ouml;ylece Hz. Ali (as.) tarihte hariciler ismiyle anılan hesapta olmayan bu cahil ve gaddar grupla da amansız bir savaşa girmek zorunda kalmış ve şeytanı bir kez daha hezimete uğratmıştı. Muaviye ise bir taraftan Sıffin savaşı ardından yaralarını sarmakta, diğer taraftan iki d&uuml;şmanın kıyasıya m&uuml;cadelesini keyifle seyretmekteydi.</p>\n\n<p>\n	&nbsp; Bu arada Hz. Ali (as.), bu grubun i&ccedil;inden &ccedil;ıkan d&uuml;nyanın en şaki ve zalim insanı tarafından hicretin kırkıncı yılının ramazan ayında teror edilerek şehit edilecek, aynı zihniyete sahip olan bir diğeri de, Muaviye&#39;ye d&uuml;zenlediği saldırıda başarısızlığa ulaşacak ve idam edilecekti. bilahare Hz. Ali&#39;nin İslam dinini kuru ve zahiri g&ouml;r&uuml;nt&uuml;s&uuml;yle yaşayan kimseler tarafından şehit edilmesinden sonra b&uuml;y&uuml;k oğlu İmam Hasan (as.) imamet makamına ulaşacaktır.</p>\n\n<p>\n	&nbsp; İmam Hasan (as.), babasının şehit edilişinden sonra değişen siyasi dengelerin farkındaydı. Babasının beş yıllık savaşlarla ge&ccedil;en hilafeti d&ouml;neminde, bir &ccedil;ok &ccedil;ıkarcı ve dindar g&ouml;r&uuml;n&uuml;ml&uuml; fasıkların temizlenmiş olmasına karşın kendisini bekleyen tehlikeleri g&ouml;rebilmekteydi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Masum babasının şehit edilmesini &uuml;mmetin b&uuml;y&uuml;k kaybı olarak nitelendiren İmam Hasan (as.) bunu bir hutbe ile dile getirmiş ve kendisinin de babası gibi sadece Peygamber&#39;in s&uuml;nnetine amel edeceğine işaret eden s&ouml;zler sarf etmişti. Hz. İmam Hasan babası Hz. Ali (as.)&#39;ın şehit d&uuml;şt&uuml;ğ&uuml; ramazan ayının yirmi birinci g&uuml;n&uuml;nde Kufe şehrinin camisinde hutbeye &ccedil;ıkarak şunları buyurmuştur:</p>\n\n<p>\n	&nbsp; Ey insanlar! Bu gecede, amelde &ouml;n&uuml;ne kimsenin ge&ccedil;emediği bir kimse bu fani d&uuml;nyadan g&ouml;&ccedil; etmiştir. Gelecekteki kimseler de amelde O&#39;na yetişemezler. O, Allah&#39;ın Resul&uuml; ile birlikte savaştı, O&#39;nu canıyla savundu. Resulullah O&#39;nu, kendi bayrağıyla savaşlara g&ouml;nderiyordu. O muharebede bulunduğu zaman, Cebrail sağında; Mikail de solunda savaşıyordu. Ve O, Allah&#39;ın istediği fethi ger&ccedil;ekleştirmeden geri d&ouml;nmezdi.</p>\n\n<p>\n	&nbsp; O, Meryem oğlu İsa&#39;nın g&ouml;ğe &ccedil;ıktığı, Hz. Musa&#39;nın vasisi olan Yuşa bin Nun&#39;un &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; gecede şehit d&uuml;şm&uuml;şt&uuml;r. O, kendisinden sonra d&uuml;nya malı olarak sadece yedi y&uuml;z dirhem bırakmıştır. Onu da Beyt-&uuml;l Mal&#39;dan aldığı aidattan ailesine hizmet&ccedil;i tutmak i&ccedil;in artırmıştı.</p>\n\n<p>\n	&nbsp; Bu acıklı s&ouml;zler adeta İmam&#39;ın boğazına d&uuml;ğ&uuml;mlenmiş ve g&ouml;z yaşlarını tutamamıştı. Bu arada İmam kendisini toplayarak hutbesine devam etse de; Kufe camisinden feryatlar y&uuml;kselmiş, gaflet dolu bakışlar yerini g&ouml;z yaşına, h&uuml;zne bırakmıştı. İmam babasının &uuml;mmet i&ccedil;erisindeki tartışılmaz yerini a&ccedil;ıkladıktan sonra, zahiri hilafet makamının da ancak Allah tarafından se&ccedil;ilen Masum İmamlar (a.s)&nbsp;olan Ehlibeyt İmamları&#39;nın hakkı olduğunu sade ve bir o kadar da g&uuml;&ccedil;l&uuml; delillerle beyan ediyordu. İmam&#39;ın konuşmasının devamı ş&ouml;yledir;</p>\n\n<p>\n	&nbsp; Ben, (cenneti) m&uuml;jdeleyici ve (cehennemden) korkutucunun oğluyum. Ben, Allah&#39;ın izniyle insanları O&#39;na &ccedil;ağıranın oğluyum. Ben, parıldayan yıldızın oğluyum. Ve ben; Allah&#39;ın b&uuml;t&uuml;n g&uuml;nah ve pisliklerden arındırdığı aileden (Ehlibeyt&#39;ten)im. Ben, Allah&#39;ın kitabı Kuran&#39;ı Kerim&#39;de De ki: i&ccedil;in yakınlarını (Ehlibeytini) sevmenizden başka &uuml;cret istemiyorum, kim iyilik yaparsa, iyiliğini fazlasıyla artırırız. ayetiyle sevilmelerinin farz kılındığı ailedenim. Ş&uuml;phesiz bu ayette ge&ccedil;en iyilik, biz Ehlibeyti sevmek, g&ouml;n&uuml;lden bağlanıp itaat etmektir.</p>\n\n<p>\n	&nbsp; İmam, bunları buyurup oturdu. İmam&#39;ın bu konuşmasının ardından, Peygamberin amca oğlu Abdullah bin Abbas, yerinden kalkarak halka hitaben ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp; Ey insanlar; Bu Peygamber&#39;inizin oğlu ve İmam&#39;ımızın &ccedil;ocuğudur. Ona biat ediniz.!</p>\n\n<p>\n	&nbsp; Hak da onun bu s&ouml;zlerini kabul ederek;</p>\n\n<p>\n	&nbsp; Doğru s&ouml;yledin,&nbsp;O bizim yanımızda pek saygındır, pek sevimlidir, boynumuzda &ccedil;ok hakkı vardır ve ona biat etmek vaciptir diyerek kendisine halife olarak biat ettiler.</p>\n\n<p>\n	&nbsp; B&ouml;ylece Abdullah bin Abbas&#39;ın &ouml;nc&uuml;l&uuml;ğ&uuml;nde Kufe halkından otuz yedi yaşındayken biat alan İmam Hasan (as.), zaman kaybetmeden kontrol&uuml; altında bulunan şehirlerin valilerini tayin ederek resmen h&uuml;k&uuml;metini ilan etti. Abdullah bin Abbas&#39;ı da o g&uuml;nlerde stratejik bir &ouml;neme sahip olan Basra şehrine vali olarak g&ouml;nderdi.</p>\n\n<p>\n	Bu şehrin kontrol&uuml;n&uuml; sağlamak ve halktan biat almak, yapılacak işlerin başında geliyordu.</p>\n\n<p>\n	&nbsp; Bu arada Hz. Emirelm&uuml;min&#39;in şehit d&uuml;şt&uuml;ğ&uuml;n&uuml; ve yerine b&uuml;y&uuml;k oğlu İmam Hasan (as.)&#39;ın ge&ccedil;tiğini &ouml;ğrenen Muaviye, bu gelişen olaylardan sonra, taktik ve stratejisini belirlemek amacıyla; Himyer ve Ben-i El-kayn kabilelerinden iki casusu Irak&#39;a g&ouml;nderdi. İmam Hasan M&uuml;cteba (as.) ise, casusluk ve i&ccedil; karışıklığın olacağı ihtimalini en başından d&uuml;ş&uuml;nm&uuml;ş ve gereken tedbirleri zamanında almıştı. İmam&#39;ın &ouml;n sezi ve basireti ile alınan tedbirler neticesinde casuslardan biri Kufe&#39;de, diğeri de Basra&#39;da yakalanarak, idam edildiler.</p>\n\n<p>\n	Bu arada İmam, Muaviye&#39;ye de bir mektup yazarak onu uyardı. İmam&#39;ın Muaviye&#39;ye yazmış olduğu mektubun can alıcı c&uuml;mleleri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Allah&#39;a hamd-u sena ettikten sonra (derim ki); bir takım insanları gizlice g&ouml;nderiyor, casusluk yaptırıyorsun. Bizi gafil avlamaya &ccedil;alışıyorsun. &Ouml;yle sanıyorum ki; sen savaşmak istiyorsun. O halde bekle, pek yakında onu g&ouml;r&uuml;rs&uuml;n. Ayrıca senin hi&ccedil;bir akıllının sevinemeyeceği bir kişinin &ouml;l&uuml;m&uuml;ne sevindiğin haberi de bana ulaştı.</p>\n\n<p>\n	Muaviye, Şam&#39;da kurmuş olduğu saltanatı, t&uuml;m Arap yarımadası ve Kuzey Afrika&#39;ya yaymak uğruna b&uuml;y&uuml;k bir savaş ge&ccedil;irmiş ve bunun neticesinde defalarca Azrail&#39;in g&ouml;lgesini g&ouml;rm&uuml;şt&uuml;. O, bu koltuk sevdasına &ccedil;ok şeylerini feda etmişti. Artık kendisince geri d&ouml;n&uuml;ş&uuml; olmayan bir yoldaydı. Muaviye, İmam Hasan (as.)&#39;ın hilafeti ele ge&ccedil;irmesinden sonra, artık elindeki kartlarının bir değeri olmadığını d&uuml;ş&uuml;n&uuml;yor ve yeni taktikler geliştirmesi gereğini pek tabi ki biliyordu. Bunun nedeni de, Hz. Ali (as.)&#39;ın her ne kadar Arapların b&uuml;y&uuml;klerinden olsa da Bedir, Uhud ve diğer savaşlarda Arapların b&uuml;y&uuml;klerini &ouml;ld&uuml;rmesiyle cahiliyet kinine maruz kalması idi. İmam Hasan (as.)&#39;ın ise gerek &ccedil;ehre gerekse hal ve hareketleriyle Peygamber&#39;e &ccedil;ok benzemesi, &uuml;mmetin en sevilen kişisi olmasına yetiyordu. Bunun yanı sıra İmam Hasan (as.)&#39;ın, Peygamber&#39;in torunu olması &uuml;mmet tarafından kendisine ayrı bir ihtiramı da yanında getiriyordu. Muaviye hilafeti ele ge&ccedil;irme hırsı ile sinsi planları bu sefer de İmam Hasan (as.) i&ccedil;in kuracak ve onu bu zahiri makamdan uzaklaştırmak i&ccedil;in elinden ne geliyorsa yapacaktı.</p>\n\n<p>\n	&nbsp; İmam Hasan (as.), siyasi ve toplumsal sorun ve &ccedil;ıkmazların en &uuml;st d&uuml;zeyde olduğu bir zamanda hilafete ge&ccedil;mişti. İmam&#39;ın, bir taraftan Ehlibeyt&#39;in azılı d&uuml;şmanı Muaviye&#39;ye, diğer taraftan Hz. Ali (as.)&#39;a dinden &ccedil;ıkmış diyecek kadar cahil ve k&uuml;stah olan Haricilere diğer bir de taraftan da taraf olmak istemeyen ve genelde arabozuculuk yapan cahillere karşı tedbir alması ve siyaset geliştirmesi gerekiyordu. Ger&ccedil;ekte İmam, adeta bir şeytan &uuml;&ccedil;geninde bulunuyor ve her biri i&ccedil;in ayrı tedbirler alması gerekiyordu.</p>\n\n<p>\n	&nbsp; İmam Hasan (as.) hilafetinin sağlamlaşması ve nebevi s&uuml;nnetin &uuml;mmete yeniden yerleştirilmesini, kendisine en b&uuml;y&uuml;k engel olan Muaviye&#39;yi ve zihniyetini tamamen ortadan kaldırmakta g&ouml;r&uuml;yordu. Muaviye&#39;nin Şam&#39;da kurmuş olduğu g&uuml;&ccedil;l&uuml; sultası ve Hz. Ali (as.)&#39;dan o g&uuml;ne kadar&nbsp;Mısır &uuml;zerindeki faaliyetleri, İmam&#39;ın g&uuml;&ccedil;l&uuml; bir yapıda organize olmasını gerektiriyordu. İmam, bir taraftan Muaviye&#39;ye hilafetin kendi hakkı olduğunu ispatlayarak, onun &uuml;zerinde ki h&uuml;ccetini tamamlıyor, diğer taraftan da hem o g&uuml;ne hem de yarınlar i&ccedil;in tarihi belgeler hazırlıyordu.</p>\n\n<p>\n	&nbsp; Zaman Muaviye&#39;nin aleyhine işliyor ve bir an &ouml;nce harekete ge&ccedil;meyi planlıyordu. Muaviye, Arap yarımadasındaki bir &ccedil;ok kabilenin İmam Hasan (as.) ile biatlaştığı &ouml;ğrenmesi ile şeytani siyasetini bu y&ouml;ne &ccedil;evirmiş ve kabile reisleriyle irtibata girişmişti.</p>\n\n<p>\n	&nbsp; Muaviye, Şam dışındaki kabileleri kendisine destek vermeleri y&ouml;n&uuml;nde kuvvetli bir neden arayışına girmişse de bunda başarısız olmuştu. Zira; İmam Hasan (as.)&#39;ın, soy ve Kuran&#39;da &ouml;v&uuml;lm&uuml;ş faziletleri karşısında &ccedil;aresiz ve yetersiz kalmıştı. Onun dedesi Peygamber, babası Hayber fatihi ve annesi Hz. Fatıma (sa.) iken, kendisinin babası İslam&#39;ın en azılı d&uuml;şmanı Ebu S&uuml;fyan ve annesi Hz. Hamza&#39;yı şehit ettirerek, ciğerlerini yiyen Hinde idi. Onun İmam Hasan (as.) karşısında, hilafete kendisinin daha layık olduğuna dair s&ouml;yleyebileceği tek şey; Peygamber&#39;den sonra hilafeti almak istendiğinde Hz. Ali (as.)&#39;a s&ouml;yledikleri s&ouml;zd&uuml;. Muaviye, İmam&#39;ın yaş itibarıyla kendisinden daha k&uuml;&ccedil;&uuml;k yaşta olduğunu ve hilafet konusunda tecr&uuml;besi olmadığını savunuyor ve Arap kabilelerini bu y&ouml;nde ikna etmeye &ccedil;alışıyordu.</p>\n\n<p>\n	&nbsp; Muaviye, iyi bir zamanda harekete ge&ccedil;mek, en azından İmam&#39;a g&ouml;z dağı vermek i&ccedil;in b&uuml;y&uuml;k bir ordu teşkil etmiş ve Irak&#39;a y&uuml;r&uuml;m&uuml;şt&uuml;r. Muaviye, Halep&#39;e altmış kilometre uzaklıkta olan Menbec şehrine kadar ilerlemişti. İmam gelişen olaylardan haberdar olmuş ve daha &ouml;nce hazırlıklı olmaları i&ccedil;in uyardığı valilerinden ordu talep etmişti.</p>\n\n<p>\n	İmam Hasan (as.) halkın duyarsız ve savaş i&ccedil;in pek de ihmalkar olduğunu bildiği halde savaşmaktan başka bir &ccedil;aresi olmadığını biliyordu. Muaviye&#39;nin s&ouml;z dinleyen askerleri karşısında ger&ccedil;ekte, İmam Hasan (as.)&#39;ın pek de fazlı şansı bulunmuyordu. Zira İmam&#39;ın ordusu i&ccedil;erisinde, yalnız Allah ve kendileri i&ccedil;in savaşacak aleviler azınlıktaydı. İmam&#39;ın ordusu i&ccedil;erisinde, İmam&#39;a ilgileri olmasa da sadece Muaviye&#39;nin şahsı ile sorunu olan ve &ouml;nceki k&ouml;t&uuml; izlenimlerini kaldırma d&uuml;ş&uuml;ncesiyle orduya katılıp, kuru bir kalabalık g&ouml;r&uuml;nt&uuml;s&uuml; &ccedil;izen Hariciler&#39;de bulunmaktaydı. İmam&#39;ın ordusu i&ccedil;erisinde bir diğer grupta, ganimet i&ccedil;in bir araya gelen tamahkarlardan oluşuyordu.</p>\n\n<p>\n	&nbsp; Muaviye&#39;nin hilafet başkenti olan Kufe&#39;yi ele ge&ccedil;irmek i&ccedil;in Irak&#39;a doğru b&uuml;y&uuml;k bir ordu ile harekete ge&ccedil;tiğini haber alan İmam Hasan (as.), &ouml;nc&uuml; bir kuvvet hazırlatmış ve kendisinin de en yakın zamanda birlikleriyle katılacağını bildirmişti. &Ouml;nc&uuml; kuvvetin komutanlığına, iki oğlunu Muaviye ile savaşta kaybeden ve hesaplaşmayı g&uuml;den amca oğlu Ubeydullah bin Abbas&#39;ı getirmişti. İmam kendisine pek g&uuml;venmese de, Peygamber&#39;in amca oğlu olması hasebiyle, s&ouml;z&uuml; dinlenir bir komutan olduğunu biliyordu. Ona mukayyet olması i&ccedil;in, kendi has komutanlardan olan Kays bin Saad&#39;i ve Saad bin Kays&#39;ı getirmiş ve Ubeydullah bin Abbas&#39;ın tek başına hareket etmesini engellemiş ve onlarla istişarede bulunmasını şart koşmuştu. Aynı zamanda her ikisine de Ubeydullah bin Abbas&#39;ın, Muaviye tarafından kandırılmaması i&ccedil;in bir takım taktikler ve nasihatler de bulunmuştu. İmam; &ouml;nc&uuml; birliğine Fırat nehrine kadar ilerlemelerini, Muaviye kendileriyle savaşmadık&ccedil;a onlarında saldırıya ge&ccedil;memelerini ve gelişen her olaydan haberdar edilmesini emrederek hareket emrini vermişti.</p>\n\n<p>\n	&nbsp; İmam&#39;ın &ouml;nc&uuml; birliği Heyuziye adlı yerde, kendilerine karşı harekete ge&ccedil;en Muaviye ordusunu p&uuml;sk&uuml;rtm&uuml;ş ve zorlu bir savaş olacağı izlenimlerini ilk sıcak savaşta anlaşılmıştı. İmam Hasan (as.)&#39;ın se&ccedil;kin kişilerden oluşmuş bu &ouml;nc&uuml; birliğine karşı bir varlık g&ouml;steremeyen Muaviye, Kufe&#39;de hazır kıta bekleyen ve yakında meydanda yerini alacak asıl ordu ile hi&ccedil; başa &ccedil;ıkamayacağını anlamıştı. O, yine her zamanki gibi kendisine şeytani hileleri veren veziri Amr bin As ın yardımıyla kandırılmaya m&uuml;sait olan Ubeydullah bin Abbası yanına davet eder. Ubeydullah bin Abbas&#39;ta, kendisiyle istişareyi şart koştuğu halis İmam dostlarından habersiz, Muaviye&#39;nin davetine icabet eder ve bir gece ansızın Muaviye karargahına gider.</p>\n\n<p>\n	&nbsp; Muaviye, Ubeydullah bin Abbas&#39;ı bin bir teşrifat ve h&uuml;rmetle kabul ederek, kendisiyle savaşmasının bir yararı olmadığını s&ouml;ylemiş ve d&uuml;ş&uuml;ncelerini değiştirmeye &ccedil;alışmıştır. Muaviye diğer taraftan onun paraya d&uuml;şk&uuml;nl&uuml;ğ&uuml;nden istifade ederek, kendisine bir takım vaatlerde bulunmuştur. Muaviye&#39;nin Ubeydullah bin Abbas&#39;la bu y&ouml;nde konuşması ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Ey Ubeydullah bin Abbas, Hasan bin Ali, bana hilafeti devrederek benimle barışıp, sulh etmeyi &ouml;nermiştir. Eğer şimdi benim safıma ge&ccedil;ip, bana itaat edersen; seni komuta birliğine ge&ccedil;ireceğim. Ve eğer bana karşı koymaya kalkarsan, nihayetinde benim emrime ge&ccedil;ip, bana tabi olacaksın.! Eğer şu anda benim emirlerime uygularsan, sana beşy&uuml;z bini peşin, beşy&uuml;z bini de Kufe şehrini istila ettiğimde vermek kaydiyle bir milyon dirhem vereceğim. Ve.</p>\n\n<p>\n	&nbsp; Ubeydullah&#39;ta Muaviye&#39;nin bu sıcak &ouml;nerisini maalesef kabul etmiş ve Muaviye&#39;nin kendisine sunduğu bir takım maddi değerler uğruna Masum İmam&#39;ını satmıştır. İmam&#39;ın &ouml;nc&uuml; birliği ise, kendilerine sabah namazını kıldırması i&ccedil;in bekledikleri Ubeydullah bin Abbas&#39;ı &ccedil;adırında bulamıyıncaya dek gelişen olaylardan haberleri yoktu. Ve Ubeydullah&#39;ın Muaviye saflarında olduğu haberi Kays bin Saad a ulaştırıldığında, ordusunu toplayıp onların Muaviye&#39;ye katılmalarına akıl dolu ve hemaseyi bir hitabeyle engel olmuştur.</p>\n\n<p>\n	&nbsp; Muaviye, İmam Hasan (as.)&#39;ın ordusunun genelde &ccedil;ıkarcı ve cahil kesimden oluştuğu haberi kendisine iletildiğinde, savaşmadan hilafeti nasıl alabileceği &uuml;zerine yine şeytani kurgular kurmaya başlamıştı. İmam Hasan (as.)&#39;ı Peygamber&#39;den sonra ikinci hak halife olarak tanımayan kabile reisleri ile g&ouml;r&uuml;şen Muaviye, onları biatlarını kaldırmak en azından kendisiyle savaşmaması i&ccedil;in kendilerine zaaf noktalarından yaklaşıyor, kimilerini altın sikkelerle satın alıyor, kimilerine valilik s&ouml;z&uuml; veriyor, kimilerini de tehdit ediyordu. Muaviye, t&uuml;m kabile bireyleri ile g&ouml;r&uuml;şmek yerine kabile reisleri ve &ouml;nde gelenleri ile g&ouml;r&uuml;şmeyi yeğliyor, b&ouml;ylelikle hedefine daha rahat ve hızlı bir şekilde ulaşıyordu.</p>\n\n<p>\n	&nbsp; Artık zaman, İmam Hasan (as.) i&ccedil;in de daralıyor bir an &ouml;nce harekete ge&ccedil;mesi gerekiyordu. İmam kendi emrinde bulunduğu şehir valilerinden gelen takviyelerle ordusunu oluşturmuş ve harekete ge&ccedil;mişti. İmam, Kaab manastırı g&uuml;zergahından Sabat b&ouml;lgesine vardığında konaklayarak, geceyi burada ge&ccedil;irmeyi yeğledi. İmam, Muaviye&#39;nin şeytani politikaları karşısında, ordusunu var g&uuml;c&uuml;yle haklılığına dair hutbelerle bilin&ccedil;lendiriyor, d&uuml;şmanın oyunlarına gelmemelerini telkininde bulunuyordu. İmam, ordusu i&ccedil;erisinde de Muaviye casuslarının sızdığını &ouml;ğrenmiş ve kendisine tabi olan iki g&ouml;n&uuml;ll&uuml;lerin savaş meydanından ka&ccedil;malarına engel olmak ve nabızlarını yoklamak d&uuml;ş&uuml;ncesiyle konakladığı b&ouml;lgede minber yaptırarak hutbeye &ccedil;ıkmıştır. İmamın bu ama&ccedil;la ordusunu toplayarak okudukları hutbe ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Allah&#39;a hamd ve ş&uuml;k&uuml;rler olsun. Tanıklık ederim ki; O&#39;ndan başka tapınacak kimse yoktur. Ve yine tanıklık ederim ki; Muhammed O&#39;nun Resul&uuml;d&uuml;r. O&#39;nu Hak &uuml;zerine g&ouml;ndermiş ve vahyine emin kılmıştır. Allah&#39;ın selamı O&#39;na ve evladına olsun. Allah&#39;a yemin ederim ki; Allah yarattıkları arasında kullarının hayrını en &ccedil;ok isteyen bir kişi olarak sabahlamayı ve hi&ccedil; bir M&uuml;sl&uuml;manın kinini kalbimde taşımadan akşam etmeyi isterim. Biliniz ki; sizi bir araya toplayıp bir yere getiren şey, siz hoşlanmasanız bile hayırlıdır. Sizin dağınıklığa par&ccedil;alanmışlığa g&ouml;t&uuml;ren şeyden, hoşlansanız bile, daha iyidir. (Savaşmak hoşunuza gitmese de, o sizin bir yazgınızdır. Nice hoşunuza gitmeyen şeyler var ki, o sizin i&ccedil;in daha hayırlıdır. Bazen de bir şey seversiniz, o sizin i&ccedil;in şerdir. Allah&#39;ın ilmi sonsuzdur; sizinki ise sınırlıdır.)</p>\n\n<p>\n	&nbsp; Biliniz ki, benim sizin i&ccedil;in d&uuml;ş&uuml;nd&uuml;ğ&uuml;m sizin kendiniz i&ccedil;in d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;zden &ccedil;ok daha iyidir. Binaenaleyh benim emrimden katiyen &ccedil;ıkmayın. Allah, rızası ve dostluğu olduğu şeye bizi hidayet buyursun.&#39;&#39;</p>\n\n<p>\n	&nbsp; Ordu i&ccedil;erisine sızan Muaviye casusları tarafından satın alınan, bazı s&ouml;z&uuml; dinlenen kimselerle birlikte, sadece kuru bir kalabalık izlenimini veren ve gayesizce orduya katılan Haricilerin, İmam&#39;ın hutbesi bitiminde birbirlerine bakınmışlar ve pervasızca birbirlerine soru y&ouml;neltmeye başlamışlardı:</p>\n\n<p>\n	&nbsp; Bu s&ouml;zlerin s&ouml;ylenme nedeni de nedir? Muaviye ile barışmak ve işini ona bırakmak istediğini sanıyoruz. Vallahi bu adam (haşa) kafir oldu.</p>\n\n<p>\n	&nbsp; Muaviye&#39;nin şeytani tebliğatını yapan satılmış kimseler, saf ve cahil grubu kandırmayı başarmıştı. Muaviye, Ubeydullah bin Abbas i&ccedil;in kullandığı yanlış s&ouml;zler, İmam&#39;ın kurduğu d&uuml;zenli orduda da &ccedil;ıkarcı kimseler tarafından kullanılır olmuştu. Maalesef, bu s&ouml;zlerden etkilenen cahil kimseler, Peygamber torununun haşa dinden &ccedil;ıktı diyecek kadar bağnaz bir fikirle, İmam&#39;ın &ccedil;adırına h&uuml;cum edecekler, yağmalamalar baş g&ouml;sterecektir.</p>\n\n<p>\n	&nbsp; Kılıcı boynuna asılı bir şekilde &ccedil;adırında oturan İmam Hasan (as.), Abdurrahman bin Abdullah Cual Ezdi adındaki ter&ouml;rist tarafından ilk saldırıya maruz kalır. İmam&#39;ın saldırıya uğramasıyla, Ben-i Haşim ve has yaranlarından oluşan bir grup tarafından korunma altına alınmış olsa da, Ben-i Esed kabilesinden Cerrah bin Sinan adında bir kişi Allah&#39;u Ekber, Babanın m&uuml;şrik olduğu gibi sende mi m&uuml;şrik oldun? Ey Hasan! diyerek elindeki ince bir kılı&ccedil; g&ouml;r&uuml;n&uuml;m&uuml;ndeki kama ile İmam&#39;ın bacağını saplamıştır. Kılı&ccedil;, İmam&#39;ın etini kesip, kemiğine kadar dayanmıştı. Bu sırada, İmam&#39;a ve babası Emirelm&uuml;min&#39;e g&ouml;n&uuml;lden bağlı olarak bilenen Hatem Tai tarafından, aynı kılı&ccedil;la karnı par&ccedil;alanarak &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Rabia ve Hamedan kabileleri, İmam&#39;a yapılan bu amansız ve beklenmedik saldıralar karşısında, Onunla her zaman birlikte olma ve katiyen ayrılmama kararı ile huzuruna gelmişlerdi.</p>\n\n<p>\n	&nbsp; Peygamber&#39;i ve Onun getirdiği kitabı unutan &ccedil;ıkarcı ve satılmış kabile reisleri, Muaviye&#39;ye; istediği ortamın yaratıldığını, diğer emirlerini dinlemeye hazır olduklarını hatta isterse; ordusunun Kufe&#39;ye yaklaştığı bir zamanda İmam Hasan (as.)&#39;ı kendisine teslim edebileceklerini yada gafil bir anını yakalayıp &ouml;ld&uuml;rebileceklerine dair Muaviye&#39;ye mektuplar yazıyorlardı. İmam Hasan (as.)&#39;ın m&uuml;barek başına koyulan hediyeleri almak i&ccedil;in yarışan kabile reisleri, Muaviye&#39;nin direktiflerini sabırsızlıkla bekliyorlardı.</p>\n\n<p>\n	&nbsp; İmam Hasan (as.), Kabile reislerinin gizli ihanetlerini ve haricilerin kendisine &ccedil;ekinmeden her yerde k&uuml;f&uuml;r edip (haşa) kafir olarak &ccedil;ağırmaları ve kanının d&ouml;k&uuml;lmesini helal bilerek, mallarının yağmalanmasına karşı yapabilecek bir şeyi yoktu. Saf ve gammaz bir millet karşısında, İmam her ne s&ouml;ylediyse yanlış anlıyor veya anlamak istemiyorlardı. &Uuml;mmet, babasını yalnız bıraktığı gibi kendisini de yalnız bırakmıştı. G&uuml;venebileceği ancak kendisine ve babasına g&ouml;n&uuml;lden teslim olan sadık aleviler kalmıştı. İmam Hasan (as.), etrafında bulunan saf ve iki g&ouml;n&uuml;ll&uuml; topluluğa Muaviye&#39;nin hilelerine kanmamalarını her fırsatta dile getiriyordu. İşte İmam&#39;ın bu y&ouml;nde beyan buyurduğu hutbelerden biri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Eyvahlar olsun size ! Allah&#39;a andolsun ki; Muaviye sizin her birinize verdiği vaatleri hi&ccedil;bir zaman ger&ccedil;ekleştirmeyecektir. Elimi onun elinin &uuml;st&uuml;ne koyup (biat edip), sulh ettiğimde bile; ceddim Resulullah&#39;ın s&uuml;nnetine amel etmemi kabul etmeyecek, beni kendi halime bırakmayacaktır. Benim, Allah Azze ve Celle&#39;ye tek başına ibadet etmeye kudretim var; lakin sizin ve evlatlarınızın geleceğini, onların evlatlarının kapısında Allah&#39;ın kendilerine verdiği nimetlerden bir par&ccedil;a ekmek ve su i&ccedil;in beklediğini g&ouml;r&uuml;yorum. Onlar ise size tevecc&uuml;h etmeyecek ve bir par&ccedil;a ekmek ve su isteğinizi geri &ccedil;evireceklerdir. Allah onlara ve yaptıkları işe lanet etsin. &Ccedil;ok yakında bu zulm&uuml; bana reva g&ouml;renler; nereye doğru d&ouml;nderildiklerini bileceklerdir !</p>\n\n<p>\n	&nbsp; Muaviye kurduğu tezgahla, İmam Hasan (as.)&#39;ın kendisine tabi olanlara onca nasihat ve tavsiyelerine rağmen kumandanlarını teker-teker satın almaya devam ediyor, gelişen olayları keyifle, Kufe yakınlarında kurulu karargahından seyir ediyordu. Muaviye, İmam Hasan (as.)&#39;a karşı savaşmadan, yine d&uuml;zenbazlığıyla galip gelmişti. O, İmam Hasan (as.)&#39;ı bulunduğu durumdan daha da &ccedil;aresiz bir hale getirmek i&ccedil;in bir başka şeytani d&uuml;ş&uuml;nce ile yine sahne alıyordu. Muaviye kendisini zalim olarak g&ouml;ren İmam Hasan (as.), Dede ve babasının yolunu takip edeceğini &ccedil;ok iyi bilmekte ve Onu bu y&ouml;n&uuml;yle vurarak elindeki t&uuml;m g&uuml;c&uuml;n&uuml; bitirmek gayetindeydi. Muaviye&#39;ye g&ouml;re zor durumda olan İmam Hasan (as.)&#39;ı daha da &ccedil;aresiz getirmenin yolu, Onu kendisiyle antlaşmaya zorlamak olacaktı. &Ccedil;emberi gittik&ccedil;e daralan ve kendisiyle savaşak g&uuml;c&uuml; kalmayan İmam Hasan (as.)&#39;a g&ouml;t&uuml;receği antlaşmayı kabul etmeyecek ve yeni bir i&ccedil; karışıklığa neden olacaktı. Eğer İmam Hasan (as.) antlaşmayı kabul ederse, istediğini zaten kolaylıkla elde edecekti. Ama ona g&ouml;re, İmam Hasan (as.) antlaşmayı kabul etmeyecek, Dedesi Peygamber&#39;in ve Babası Hz. Ali (as.)&#39;ın kendisine karşı aldığı tavırları s&uuml;rd&uuml;rmeye devam edecekti.</p>\n\n<p>\n	&nbsp; Ger&ccedil;ekte Muaviye i&ccedil;in antlaşmanın h&uuml;k&uuml;mleri &ouml;nemli değildi. &Ccedil;&uuml;nk&uuml; Muaviye, h&uuml;k&uuml;mleri kabul etmeyecek ve ileride bahsedileceği &uuml;zere ayaklarının altına aldığını ilan edecekti. Bu y&uuml;zden İmam Hasan (as.)&#39;ın kendisiyle sulh edebilmesi i&ccedil;in, antlaşma h&uuml;k&uuml;mlerini belirlemeyi Ona bırakmış ve her ne istiyorsa yazabileceğini bir mektupla iletmişti. İmam ile Muaviye arasında yapılan sulhun h&uuml;k&uuml;mleri beş maddeden oluşuyordu. İmam Hasan (as.)&#39;ın Muaviye ile yaptığı antlaşmanın sır perdesini aralamamıza yardımcı olacak bu h&uuml;k&uuml;mler ş&ouml;yledir;</p>\n\n<p>\n	1-H&uuml;k&uuml;met, Allah&#39;ın kitabına, Peygamber&#39;in s&uuml;nnetine ve hilafete layık olan halifelerin y&ouml;ntemine amel etmek kaydı ve şartıyla Muaviye bin S&uuml;fyan&#39;a bırakılacaktır.</p>\n\n<p>\n	2-H&uuml;k&uuml;met, Muaviye bin Ebu S&uuml;fyan&#39;dan sonra Hasan bin Ali&#39;ye ge&ccedil;ecektir. Muaviye bin Ebu S&uuml;fyan&#39;ın kendi yerine bir başkasını halife olarak tayin etme hakkı yoktur.</p>\n\n<p>\n	3-Muaviye bin Ebu S&uuml;fyan, namazlarda Ali bin Ebutalib&#39;e lanet ve k&ouml;t&uuml; s&ouml;z s&ouml;ylemeyi bırakacak ve Onu ancak iyilikle yad edecektir.</p>\n\n<p>\n	4-Allah&#39;ın arzının her bir k&ouml;şesinde siyah veya kırmızı tenli insanlar olsun, g&uuml;vende ve emniyette olacaklar. Muaviye bin Ebu S&uuml;fyan, hi&ccedil; kimsenin ge&ccedil;mişteki yaptığı hatalarından dolayı cezalandırmaya yetkisi olmayacaktır. Irak milletine karşı ge&ccedil;mişte duyduğu kinci davranışları sergilemeyecektir. Ali bin Ebutalib&#39;in sahabeleri her nerede olurlarsa olsunlar g&uuml;vende ve aman da olacaklar. Ali ben Ebutalib&#39;in yakın takip&ccedil;ileri olan Alevilerine eziyet edilmeyecek, Onun yolunu takip edenleri can, namus, evlat ve mal gibi değerlerinin ellerinden alınarak korkutulmayacaklardır. Onlar takip edilmeyecek, hi&ccedil;bir şekilde zarar verilmeyecektir. Hasan bin Ali ve kardeşi H&uuml;seyin bin Ali&#39;nin ve diğer Resulullah&#39;ın Ehlibeyt&#39;ine y&ouml;nelik gizli yahut aşikar sinsi tuzaklar kurulmayacaktır. Ve İslam topraklarının her bir yerinde, Onlara karşı bir tehdit oluşturulmayacak, saldırı d&uuml;zenlenemeyecektir.</p>\n\n<p>\n	5-Muaviye bin Ebu S&uuml;fyan, kendisini Emirelm&uuml;minin olarak &ccedil;ağırmayacaktır.</p>\n\n<p>\n	Muaviye, eline ulaşan şartları kabul ederek, her birini uygulayacağına dair s&ouml;z verip, yemin ettiği haberini İmam Hasan (as.)&#39;a ulaştırdı. Kabul edilen şartlar, hicri yılının cemadi&#39;ul evvel ayının ortasında imzalanarak, tescil edildi. Muaviye zaman kaybetmeden, Kufe&#39;ye doğru s&uuml;vari ve ordu birlikleriyle harekete ge&ccedil;ti. Kufe yakınlarında bulunan Nahiliye b&ouml;lgesine geldiğinde; cuma g&uuml;n&uuml; olması hasebiyle cuma hutbesine okuyarak, namazını kıldırdı. Muaviye, bu b&ouml;lgenin cuma namazında &ccedil;ıktığı hutbede şunları s&ouml;yledi:</p>\n\n<p>\n	&nbsp; Ey M&uuml;sl&uuml;manlar! Ben, siz namaz kılasanız, oru&ccedil; tutasınız, zekat verip ve hacca gidesiniz diye savaşmadım. Bunları zaten yapacaksınız, yapıyorsunuz. Ben size h&uuml;k&uuml;mdar olup y&ouml;netiminizi ele almak i&ccedil;in sizinle savaştım.&nbsp;Siz sevmeseniz de, Allah onu bana verdi.</p>\n\n<p>\n	&nbsp; Biliniz ki; ben Hasan bin Ali&#39;ye bir takım s&ouml;zler verip, vaatlerde bulundum. Ama şimdi hepsini ayaklar altına alıyorum. Bu h&uuml;k&uuml;mlerin hi&ccedil; birisine uymayacağım.</p>\n\n<p>\n	&nbsp; Muaviye, cuma namazını Nahiliye camisinde kıldırdıktan sonra, Irak&#39;ta ki sıcak ortamın bozulmadan biat almak i&ccedil;in zamanın başkenti olan Kufe&#39;ye doğru harekete ge&ccedil;er. Burada biat alma işi bir ka&ccedil; g&uuml;n s&uuml;rd&uuml;kten sonra, halkın Kufe camisinde toplanıp, kendisini dinlemesini emreder. Muaviye, Kufe&#39;ye giren g&uuml;&ccedil;l&uuml; ordusu sayesinde t&uuml;m kontrol&uuml; eline ge&ccedil;irmiş ve kendisini bekleyen Iraklıların hi&ccedil; beklemedikleri bir şekilde hutbeye başlamıştır. O, hutbesine başladığında Emir&#39;el m&uuml;minin ve oğlu İmam Hasan (as.)&#39;ın ismini anarak, k&uuml;f&uuml;rler yağdırmış, iftira ederek aleyhlerinde s&ouml;zler kullanmıştır. O anda Muaviye&#39;nin hutbesini dinleyen İmam H&uuml;seyin (as.) ayağa kalkıp itiraz etmek istediğinde, ağabey İmam Hasan (as.) kardeşine mani olarak kendisi cevap verir.</p>\n\n<p>\n	&nbsp; Ey Ali&#39;yi k&ouml;t&uuml; kelimelerle anan kimse! Ben Hasan&#39;ım ve babam Ali&#39;dir. Sen Muaviye&#39;sin ve baban da Sahr (Ebu S&uuml;fyan)&#39;dır. Benim annem Fatıma&#39;dır senin ki Hind. Benim dedem Resulullah&#39;tır, senin ki Harb. Benim nenem Hatice&#39;dir, senin ki Fetiyle. Aramızda (seninle benim soyumuzdan) kimin ismi k&ouml;t&uuml; ise, soyu ve nesli al&ccedil;aksa, ve kim k&uuml;f&uuml;r ile nifakı fazla ise Allah ona lanet etsin !</p>\n\n<p>\n	&nbsp; Kufe camisinde bu tarihi olaya tanıklık edenler, İmam Hasan (as.)&#39;ın s&ouml;zlerinden sonra kısık bir sesle amin demekle yetinmişlerdir !</p>\n\n<p>\n	&nbsp; Muaviye, antlaşmayı daha ilk g&uuml;nden tanımadığını İslam h&uuml;k&uuml;metinin başkentinde ilan etmiş ve sulh şartlarına uyulmadığından bozulmuştur. İmam Hasan (as.), &uuml;mmetin vefasızlığı karşısında &ouml;fkesini i&ccedil;ine g&ouml;merek Kufe&#39;den Medine&#39;ye gider ve k&ouml;şesine &ccedil;ekilerek, babasının yaptığı gibi insanların eğitimi ile uğraşır.</p>\n\n<p>\n	&nbsp; Muaviye hilafetinin onuncu yılında, İmam Hasan (as.)&#39;ın varlığından iyice rahatsız olmuş ve şehit etme d&uuml;ş&uuml;ncesine kapılmıştır. Bir taraftan da yaşlandığı hissine kapılarak, kendisinden sonra oğlu Yezid&#39;i başa ge&ccedil;irme girişimlerinde bulunarak, ona biat almaya başlamıştır. Bu arada Muaviye, İmam Hasan (as.)&#39;ın karısı Eş&#39;as bin Kays kızı Cude&#39;ye, masum kocasını zehirlediği takdirde yakında halife olacak oğlu Yezid&#39;le evlendireceği haberiyle birlikte y&uuml;z bin dirhem g&ouml;ndermiştir. Cude kendisine sunulan bu vaat karşısında, babası Eş&#39;as&#39;ın da kendisini y&ouml;nlendirmesiyle, İmam Hasan (as.)&#39;ı zehirlemiştir. İmam Hasan (as.) bu zehirlemenin karşısında kırk g&uuml;n ağır bir şekilde hasta yattı. İmam Hasan (as.), hicretten elli yıl sonra sefer ayında, kendisine verilen kuvvetli zehir karşısında ciğerleri par&ccedil;alanmış ve şehit d&uuml;şm&uuml;şt&uuml;r. İmameti on yıl s&uuml;ren İmam Hasan (as.), kardeşi ve vasisi İmam H&uuml;seyin (as.) tarafından gus&uuml;l verilip, kefenlenmiş ve vasiyeti &uuml;zere baba anesi Fatıma binte Esed&#39;in yanına defnedilmiştir.</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan (a.s)\'ın Mazlumiyeti','','publish','closed','open','','imam-hasan-a-sin-mazlumiyeti','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2807',0,'post','',0),(2808,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	<strong><span><strong>Kimlik bilgisi</strong></span></strong><br />\n	<span>Adı:</span> Hasan<br />\n	<span>K&uuml;nyesi : </span>Ebu Muhammed&nbsp;&nbsp;&nbsp;<br />\n	<span>Lakabı :</span> Muctaba<br />\n	<span>Baba adı :</span> Ali (a.s)<br />\n	<span>Anne adı:</span> Fatıma (s.a)<br />\n	<span>Doğum yeri: </span>Medine<br />\n	<span>Doğum tarihi: </span>15 Ramazan Hicretin 3. yılı<br />\n	<span>Peygamber&#39;e (s.a.a) olan yakınlığı: </span>Torunu<br />\n	<span>Şehadet yılı :</span>28 sefer 50 h.<br />\n	<span>Şehadet yeri :</span> Medine :<br />\n	<span>Şehadet sebebi :&nbsp; </span>Eşi Code tarafından zehirlenmesi</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; <strong><span><strong>&Ccedil;ocukluk d&ouml;nemi</strong></span></strong><br />\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;İmam Hasan (as) yedi yaşına kadar Allah Resul&uuml;&#39;n&uuml;n kucağında b&uuml;y&uuml;d&uuml;, Peygamber&#39;in Ona ve kardeşi H&uuml;seyin&#39;e olan sevgisi ve muhabbeti t&uuml;m tarih&nbsp;&nbsp;ve sire kitapları bu konuda bir &ccedil;ok rivayet&nbsp; nakletmişlerdir (bkz. tabakat ibn saad Hasan ibn Ali b&ouml;l&uuml;m&uuml;)<br />\n	&nbsp;&nbsp;&nbsp; İmam Hasan yedi yaşında &ouml;nce Peygamber&#39;i ve ondan &uuml;&ccedil; ay ya da altı ay sonra vefat eden annesini kaybedince, babasının terbiyesi altında b&uuml;y&uuml;d&uuml;. 30 yıl da Emir&rsquo;ul- Muminin Hz. Ali (a.s)&rsquo;ın d&ouml;neminde yaşamıştır. O&nbsp; hazret babası hilafeti&nbsp; d&ouml;neminde babasının sağ kolu olmuş ve b&uuml;t&uuml;n savaşlara katılmıştır.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Babası Hz. Ali (a.s) şehit olunca, Onun vasiyeti ve Allah&#39;ın emriyle imamet makamına ulaşıp zahiri hilafeti de &uuml;stlendi, altı ay kadar m&uuml;sl&uuml;manların işlerini idare etti. Bu m&uuml;ddette Ali (a.s) ve evladına aşırı d&uuml;şmanlık g&uuml;den ve yıllarca hilafet i&ccedil;in savaşan Muaviye, (ilk olarak Osman&#39;ın kanı i&ccedil;in daha sonra apa&ccedil;ık bir şekilde halife olmak i&ccedil;in savaştı) İmam Hasan&#39;ın hilafet merkezine karşı ordu d&uuml;zenleyip savaş a&ccedil;tı. Aynı zamanda İmam Hasan&#39;ın (a.s) ordu komutanlarını y&uuml;kl&uuml; paralarla satınalıp, O Hazretin aleyhine kışkırttı.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam bir gurup sadık ve fedakar yaranının ve şialarının canını kurtarıp şia mektebini sonraki nesillere ulaştırmak i&ccedil;in &ccedil;eşitli şartlar altında hilafeti Muaviye&#39;ye devretti ama Muaviye ilk baştan b&uuml;t&uuml;n anlaşmaları ayak altına aldı ve buda &Uuml;meyye oğulları tarihine kara bir leke olarak kıyamete kadar tarihe kazındı.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;İmam Hasan (a.s), zahiri hilafeti Muaviye&rsquo;ye bıraktıktan sonra Kufe&rsquo;yi terk edip Medine&rsquo;ye d&ouml;nd&uuml;. Orada İslam&icirc; ilimleri halka &ouml;ğretmek ve onu yaymakla meşgul oldu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<strong><span><strong>Şehadet&nbsp;&nbsp;&nbsp;&nbsp;</strong></span></strong><br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Anlaşmanın şartlarından biriside Muaviye&#39;den sonra İmam Hasan zahiri hilafete ge&ccedil;ecekti ama Muaviye hilafeti oğlu Yezid&#39;e bırakmak i&ccedil;in İmamın eşi Cude&#39;yi para ile kandırarak İmam&#39;ı zehirletti ve o zehirlenme sonucu İmam şehit oldu ve Medine&#39;de baki mezarlığında defnedildi.</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan (as)\'ın Kısaca Hayatı','','publish','closed','open','','imam-hasan-asin-kisaca-hayati','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2808',0,'post','',0),(2809,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<h5 align=\"right\">\n	Fahrettin ALTAN/Erenler 3</h5>\n\n<h2>\n	Boşuna Yaratmadı</h2>\n\n<p>\n	1- &ldquo;Biliniz ki, Allah Teala sizi boşuna yaratmadı; sizi kendi başınıza bırakacak da değildir. Ecellerinizi yazdı ve maişetlerinizi aranızda paylaştırdı ki, her akıl sahibi mevkisini tanısın ve bilsin ki ancak mukadder olan şeyler kendisine ulaşır ve ondan &ccedil;evrilen hi&ccedil;bir şey ona ulaşmaz. D&uuml;nyada ge&ccedil;iminizi sağlayarak sizi ş&uuml;kretmeye teşvik etti; (kendisini) anmayı size farz kıldı ve takvayı size tavsiye etti; takvayı rızasının en son derecesi kıldı; takva her t&ouml;vbenin kapısı, her hikmetin başı ve her amelin şerefidir. Kurtuluşa eren takva sahipleri, ancak takva sayesinde kurtuluşa erdiler.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<h2>\n	&Ouml;ğrenmeden Kardeş Edinme</h2>\n\n<p>\n	2- &ldquo;Ey oğlum! Bir kimsenin, (nerelere) girip &ccedil;ıktığını (ve nasıl bir adam olduğunu) &ouml;ğrenmeden onu kardeş edinme. Durumunu iyice araştırıp arkadaşlığından hoşlandığında, yanlışları affetmek ve zorluklarda beraber olmak &uuml;zere onunla kardeşlik kur.&rdquo; <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h2>\n	En İyi G&ouml;ren G&ouml;z</h2>\n\n<p>\n	3- &ldquo;En iyi g&ouml;ren g&ouml;z, hayrı g&ouml;rebilendir; en g&uuml;zel işiten kulak, nasihatleri dinleyip ondan yararlanabilendir; en sağlam kalp de ş&uuml;phelerden temiz olandır.&rdquo; <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Korkaklık Nedir?</h2>\n\n<p>\n	4- Korkaklık nedir? denilince ş&ouml;yle buyurdular: &ldquo;Dosta karşı c&uuml;retkar olmak, d&uuml;şmandan ise &ccedil;ekinmektir.&rdquo; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<h2>\n	Acele Etme!</h2>\n\n<p>\n	5- &ldquo;Su&ccedil; işleyeni cezalandırmakta acele etme; su&ccedil;la ceza arasında &ouml;z&uuml;r dilemek i&ccedil;in bir yol bırak (ona &ouml;z&uuml;r dileyebilmesi i&ccedil;in fırsat tanı).&rdquo; <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	D&uuml;nya ve Ahiret Saadeti</h2>\n\n<p>\n	6- &ldquo;D&uuml;nya ve ahiret (saadeti), akıl ve fikir ile elde edilir.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Cahillik Gibi...</h2>\n\n<p>\n	7- &ldquo;Cahillik gibi fakirlik yoktur.&rdquo; <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h2>\n	B&ouml;ylece &Ouml;ğrenmiş Olursun!</h2>\n\n<p>\n	8- &ldquo;Kendi bilgini diğerlerine &ouml;ğret ve diğerlerinin bilgisini de &ouml;ğren; b&ouml;ylece kendi ilmini sağlamlaştırmış, bilmediğin ilmi de &ouml;ğrenmiş olursun.&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h2>\n	M&uuml;r&uuml;vvet Nedir?</h2>\n\n<p>\n	9- M&uuml;r&uuml;vvet (yiğitlik) nedir? diye sorulunca ş&ouml;yle buyurdu: &ldquo;Dini korumak, nefsi aziz kılmak, yumuşak huylu olmak, iyi iş yapmada kararlı olmak ve (diğerlerinin) hakkını eda etmektir.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h2>\n	Kim Allah&rsquo;ın S&ouml;z&uuml;n&uuml; Kılavuz Edinirse!</h2>\n\n<p>\n	10- &ldquo;Ey insanlar! Kim Allah&rsquo;a karşı ihlaslı olur ve O&rsquo;nun s&ouml;z&uuml;n&uuml; kılavuz edinirse, en doğru olana hidayet olur. Allah onu olgunluk yolunda muvaffak kılar ve en g&uuml;zel akıbete y&ouml;nlendirir. Allah&rsquo;a sığınan kimse, emniyette yaşar ve mahfuz kalır; Allah&rsquo;ın d&uuml;şmanı ise yardımcısız kalır ve daime korku i&ccedil;erisinde olur. &Ccedil;ok zikir etmekle kendinizi Allah&rsquo;ın azabından koruyun, takva yolunu tutarak Allah&rsquo;tan korkun ve itaatle O&rsquo;na yaklaşın. Zira O pek yakın ve duayı kabul edendir.&rdquo; <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h2>\n	Aklın Kamalı</h2>\n\n<p>\n	11- &ldquo;Aklın kemali; halkla iyi ge&ccedil;inebilmektir.&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<h2>\n	Kardeşlik Nedir?</h2>\n\n<p>\n	12- &ldquo;Kardeşlik; darlıkta ve bollukta vefalı olmaktır.&rdquo; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<h2>\n	Mahrumiyet Nedir?</h2>\n\n<p>\n	13- &ldquo;Mahrumiyet; sana y&ouml;nelen nasibi terk etmendir.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	Kerem Nedir?</h2>\n\n<p>\n	14- &ldquo;Kerem (c&ouml;mertlik) nedir? denildiğinde; &ldquo;İstenmeden bağışta bulunmaktır.&rdquo; buyurdu. <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<h2>\n	Hakla Batılın Arası!</h2>\n\n<p>\n	15- &ldquo;Hak ile batıl arasında d&ouml;rt parmak mesafe vardır; g&ouml;z&uuml;nle g&ouml;rd&uuml;ğ&uuml;n haktır, oysa kulağınla &ccedil;ok batıl s&ouml;zler duymaktasın.&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<h2>\n	Galip Bir İnsan Gibi!</h2>\n\n<p>\n	16- &ldquo;Galip bir insan gibi istediğine ulaşmaya &ccedil;alışma; yenik bir insan gibi de kadere teslim olma. &Ccedil;&uuml;nk&uuml; rızkı artırmak s&uuml;nnettendir; kazan&ccedil;ta a&ccedil;g&ouml;zl&uuml; olmamak ise iffettendir. İffet bir rızkı &ouml;nlemediği gibi ihtiras (tamah) da rızkı &ccedil;oğaltmaz. &Ccedil;&uuml;nk&uuml; rızklar paylaştırılmıştır, oysa ihtirasa dayanan bir hareket g&uuml;nahtır.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<h2>\n	İstişare Eden...</h2>\n\n<p>\n	17- &ldquo;İstişare eden bir kavim (mutlaka) kemale erişir.&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Salih Bir Kardeşin Vasfı</h2>\n\n<p>\n	18- Salih bir kardeşinin vasfında ş&ouml;yle buyurmuştur: &ldquo;O benim g&ouml;z&uuml;mde insanların en b&uuml;y&uuml;klerindendi; onu g&ouml;z&uuml;mde b&uuml;y&uuml;ten en &ouml;nemli şey d&uuml;nyayı k&uuml;&ccedil;&uuml;k g&ouml;rmesiydi; o, cehaletin sultasından kurtulmuştu; sadece yararlı olduğuna g&uuml;vendiği bir şeye el uzatırdı; ne şikayet ederdi, ne kızardı, ne de usanırdı; zamanının &ccedil;oğu susmakla ge&ccedil;erdi; konuştuğunda konuşanlara galip gelirdi; (g&ouml;r&uuml;n&uuml;ş&uuml;) zayıf ve g&uuml;&ccedil;s&uuml;zd&uuml;; ama ciddiyet ve cihat zamanı geldiğinde d&uuml;şman karşısında kızgın bir aslan gibiydi. Alimlerin yanında olduğunda dinlemeyi konuşmaktan daha &ccedil;ok severdi; fazla konuşmada yenilse bile susmada yenilmezdi; yapmadığını s&ouml;ylemezdi; ama s&ouml;ylemediğini de yapardı; iki yol &ouml;n&uuml;ne koyulduğunda hangisinin Allah&rsquo;ın emrine daha yakın olduğunu bilmediği zaman, hangisinin kendi heva ve hevesine daha yakın olduğuna bakıp onu terk ederdi; &ouml;z&uuml;r g&ouml;sterilebilecek bir şey i&ccedil;in kimseyi kınamazdı.&rdquo; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<h2>\n	Bana Nasihat Et Dediğimde!</h2>\n\n<p>\n	19- Cenade bin Ebi Umeyye ş&ouml;yle rivayet ediyor: İmam Hasan&rsquo;ın şahadetine sebep olan zehirlenişi sırasında O Hazretin yanına vardım, neden kendinizi tedavi ettirmiyorsunuz? dediğimde; &ldquo;&Ouml;l&uuml;m&uuml; ne ile tedavi edeyim?&rdquo; buyurdular. Bunun &uuml;zerine: &ldquo;İnna lillah ve inna ileyh-i raciun&rdquo; dedim. Sonra bana bakıp ş&ouml;yle buyurdular: &ldquo;Vallahi Resulullah ( s.a.a) kendisinden sonra Ali ve Fatıma&rsquo;nın evlatlarından 12 İmam&rsquo;ın gelerek imamet makamını &uuml;stleneceklerini bize haber vermiştir. Hepimiz ya kılı&ccedil; ya da zehirle şehit edileceğiz...&rdquo;</p>\n\n<p>\n	Sonra İmam (a.s) ağladı. Ey Resulullah&rsquo;ın torunu, bana nasihat et dediğimde ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Evet, ahiret yolculuğuna hazırlan ve ecelin yetişmeden azığını topla. Bil ki, sen d&uuml;nya peşindesin, &ouml;l&uuml;m de senin peşindedir. Gelecek g&uuml;n&uuml;n&uuml;n gamını, i&ccedil;inde olduğun bug&uuml;n&uuml;ne y&uuml;k etme. Bil ki, kazandığın d&uuml;nya malından kendine yetecekten fazlasını başkaları i&ccedil;in topluyorsun. Bil ki, kazandığın helal malda hesap, haram malda ceza, ş&uuml;pheli malda ise kınama vardır. D&uuml;nyayı bir murdar mesabesinde g&ouml;r, sana yetecek miktarı ondan al; helal olursa zahitlik yapmışsın, haram olursa (&ccedil;aresiz olduğundan dolayı) onda g&uuml;nah yoktur. D&uuml;nyan i&ccedil;in onda ebedi kalacakmışsın gibi &ccedil;alış; ahiretin i&ccedil;in de yarın &ouml;lecekmişsin gibi amel et. Eğer aşiretsiz izzetli olmayı, saltanatsız da heybetli (g&uuml;&ccedil;l&uuml; ve azametli) g&ouml;r&uuml;nmeyi istiyorsan, Allah&rsquo;ın emirlerine itaat etmemek zilletinden kendini kurtar ve Allah&rsquo;a itaat etme izzetine doğru hareket et.&rdquo; <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<h2>\n	Kim D&uuml;nyayı Severse!</h2>\n\n<p>\n	20- &ldquo;Kim d&uuml;nyayı severse, ahiret korkusu kalbinden kaybolur.&rdquo; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<h2>\n	Sefih Kimdir?</h2>\n\n<p>\n	21- &ldquo;Sefih; malında aptallık eden, şerefinde gevşeklik yapan ve s&ouml;v&uuml;l&uuml;p cevap vermeyen kimsedir.&rdquo; <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<h2>\n	İyilik Nedir?</h2>\n\n<p>\n	22- &ldquo;İyilik; geciktirmeden ve minnetsiz olarak yapılan şeydir.&rdquo; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<h2>\n	Ayıplanmaya Katlanmak</h2>\n\n<p>\n	23- &ldquo;D&uuml;nyada &acirc;ra (ayıplanmaya) katlanmak, cehennem ateşine tahamm&uuml;l etmekten daha kolaydır.&rdquo; <a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<h2>\n	M&uuml;min ve Kafir!</h2>\n\n<p>\n	24- &ldquo;M&uuml;min ahireti i&ccedil;in azık toplar, kafir ise zevke dalar.&rdquo; <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h2>\n	Sefahat Nedir?</h2>\n\n<p>\n	25- &ldquo;Sefahat; al&ccedil;aklara kişilere uymak, azgın insanlarla da dost olmaktır.&rdquo; <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<h2>\n	İbadet Etmek İsteyen...</h2>\n\n<p>\n	26- &ldquo;İbadet etmek isteyen, onun i&ccedil;in temizlenmelidir. M&uuml;stehap ameller, farzları engellerse onları bırakınız. Yakin kurtuluşun sığınağıdır. Yolculuğun uzaklığını hatırlayan ona hazırlanır. Akıllı adam, kendisine nasihat etmesini isteyen kimseye hile yapmaz. Sizinle &ouml;ğ&uuml;t arasında (&ouml;ğ&uuml;t almanızı engelleyen) gurur perdesi vardır (gurur ve bencillik kalkmadık&ccedil;a &ouml;ğ&uuml;t etkili olmaz). İlim, &ouml;ğrenenin mazeretini ortadan kaldırır; (zira insan cahil olduğu m&uuml;ddet&ccedil;e mazeret g&ouml;sterebilir; elbette her cahil değil). Vakti biten her kişi m&uuml;hlet ister, fırsatı olan kişi de işlerini sonraya ertelemekle oyalanır.&rdquo; <a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<h2>\n	İnsanlar &Uuml;&ccedil; Şeyle Helak Olur!</h2>\n\n<p>\n	27- &ldquo;İnsanlar &uuml;&ccedil; şeyle helak olur: Tekebb&uuml;r, ihtiras ve haset. Tekebb&uuml;r, dinin yok olmasına sebep olur, İblis de onun i&ccedil;in lanete uğradı; ihtiras, insanın canının d&uuml;şmanıdır, Adem (a.s) da onun i&ccedil;in cennetten &ccedil;ıkarıldı; haset de k&ouml;t&uuml;l&uuml;klerin delilidir (&ouml;nc&uuml;s&uuml;d&uuml;r), Kabil işte bundan dolayı kardeşi Habil&rsquo;i &ouml;ld&uuml;rd&uuml;.&rdquo; <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h2>\n	G&uuml;vensiz bir Dayanak!</h2>\n\n<p>\n	28- &ldquo;Ey Allah&rsquo;ın kulları! Allah&rsquo;tan korkun; (kurtuluş ve saadet) talep etmede ve ihtiyarlığa karşı (onu g&ouml;z &ouml;n&uuml;nde bulundurarak) ciddiyet g&ouml;sterin; azap par&ccedil;aları inmeden ve lezzetleri yok edici &ouml;l&uuml;m ulaşamadan &ouml;nce amel etmeğe koşun. Zira d&uuml;nya, nimetlerinin devamı bulunmayan, musibetlerinden emin olunmayan, k&ouml;t&uuml;l&uuml;klerinden ka&ccedil;ınılmayan aldatıcı bir engel ve eğik (g&uuml;vensiz) bir dayanaktır.&rdquo; <a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<h2>\n	Kalbin Hayat Mayası</h2>\n\n<p>\n	29- &ldquo;Tefekk&uuml;r edin; &ccedil;&uuml;nk&uuml; tefekk&uuml;r, basiretli kimselerin kalbinin hayat mayasıdır.&rdquo; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<h2>\n	&Uuml;&ccedil; Şeyden Yoksun Olmanın Neticeleri</h2>\n\n<p>\n	30- &ldquo;Aklı olmayanın edebi, himmeti olmayanın yiğitliği, dini olmayanın da hayası olmaz.&rdquo; <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	En İyi Zenginlik</h2>\n\n<p>\n	31- &ldquo;En iyi zenginlik kanaat, en k&ouml;t&uuml; fakirlik ise (zengin birinin karşısında) boyun eğmektir.&rdquo; <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<h2>\n	Şaka ve Susmanın Doğurduğu Sonu&ccedil;lar</h2>\n\n<p>\n	32- &ldquo;Şaka, heybeti yer (azaltır); susmak (az ve &ouml;z konuşmak) ise heybeti &ccedil;oğaltır.&rdquo; <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<h2>\n	Ey Allah&rsquo;ın Kulları!</h2>\n\n<p>\n	33- &ldquo;Ey Allah&rsquo;ın kulları! İbretlerden &ouml;ğ&uuml;t alın ve ge&ccedil;mişlerin geriye bıraktıkları eserleri ibret kaynağı edinin. Bunca nimetlerin ş&uuml;kr&uuml; i&ccedil;in g&uuml;nahlardan uzak durun ve nasihatlerden yararlanın. Allah&rsquo;ın yardımcı ve sığınak, Kur&rsquo;an&rsquo;ın delil ve davacı, cennetin sevap, cehennemin de ceza ve işkence olması insana (&ouml;ğ&uuml;t olarak) yeter.&rdquo; <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<h2>\n	Ger&ccedil;ek Yakın</h2>\n\n<p>\n	34- &ldquo;Ger&ccedil;ek yakın, nesep bakımından uzak olsa bile muhabbetin yakınlaştırdığı kimsedir ve ger&ccedil;ek yabancı nesep a&ccedil;ısından yakın olsa bile muhabbetin uzaklaştırıldığı kimsedir. V&uuml;cuda elden daha yakın bir şey yoktur, fakat kırıldığı zaman kesilip atılır.&rdquo; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<h2>\n	Nimete Ş&uuml;kretmemek!</h2>\n\n<p>\n	35- &ldquo;Nimetlere ş&uuml;kretmemek aşağılıktır.&rdquo; <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<h2>\n	Sen de &Ouml;yle Ol!</h2>\n\n<p>\n	36- &ldquo;Halkın seninle nasıl arkadaş olmasını istiyorsan, sen de onlarla &ouml;yle arkadaş ol.&rdquo; <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<h2>\n	Mescide Gidip Gelen!</h2>\n\n<p>\n	37- &ldquo;Kim mescide gidip gelirse sekiz hayırdan birine ulaşır: Muhkem ayetlerden birini &ouml;ğrenir; yararlı bir arkadaş bulur; yeni bilgi elde eder; umulan bir rahmete kavuşur; hidayete eriştirecek veya helak olmaktan kurtaracak bir s&ouml;z &ouml;ğrenir; utanarak ya da Allah korkusundan g&uuml;nahları terk eder.&rdquo; <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<h2>\n	Şaşarım Şu Kimseye!</h2>\n\n<p>\n	38- &ldquo;Şaşarım yemeği hakkında d&uuml;ş&uuml;n&uuml;p akli ve manevi meseleler hakkında d&uuml;ş&uuml;nmeyen kimseye; karnını rahatsız edici yemeklerden uzak tutar, ama g&ouml;ğs&uuml; (ve aklını) helak edici şeylerle doldurur.&rdquo; <a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<h2>\n	Şu Şartla Nasihat Ederim!</h2>\n\n<p>\n	39- Birisi İmam Hasan&rsquo;dan kendisine nasihatte bulunmasını istediğinde İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;(Şu şartla sana nasihat ederim ki) sakın beni &ouml;vmeyesin; &ccedil;&uuml;nk&uuml; ben kendimi daha iyi tanıyorum; beni yalanlamayasın; zira yalanlanan bir kimsenin g&ouml;r&uuml;ş&uuml; (g&ouml;r&uuml;ş&uuml;n&uuml; s&ouml;ylemesi) değer taşımaz, yanımda da bir kimsenin gıybetini etmeyesin.&rdquo; Bunun &uuml;zerine İmam (a.s)&rsquo;dan nasihat isteyen adam; &ldquo;Bana m&uuml;saade ederseniz, huzurunuzdan ayrılayım&rdquo; dedi. İmam (a.s) da; &ldquo;İstersen gidebilirsin&rdquo; buyurdular. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h2>\n	Kim Allah&rsquo;tan Korkarsa!</h2>\n\n<p>\n	40- &ldquo;Bilin ki, kim Allah&rsquo;tan korkup sakınırsa (takvalı olursa), Allah ona fitnelerden kurtulabilmesi i&ccedil;in bir &ccedil;ıkış yolu g&ouml;sterir, onu doğruya iletir, kemale ermesini sağlar, h&uuml;ccetiyle onu zafere erdirir, y&uuml;z&uuml;n&uuml; ağartır, isteklerini yerine getirir ve Allah&rsquo;ın kendilerine nimet verdiği peygamberler, doğrular, şehitler ve salihlerle beraber olur; ne iyi arkadaştır onlar.&rdquo; <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Tuhaf&rsquo;ul- Ukul, s. 459.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- &nbsp;Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Tuhaf&rsquo;ul- Ukul, s. 469.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> -&nbsp; Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 113.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 111</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 111</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 111</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 102</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Tuhaf&rsquo;ul- Ukul, s. 449.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 111</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Bihar&rsquo;ul- Envar. c. 78, s. 114</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Bihar&rsquo;ul- Envar. c. 78, s. 115</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Tuhaf&rsquo;ul- Ukul, s. 445.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Tuhaf&rsquo;ul- Ukul, s. 453.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Tuhaf&rsquo;ul- Ukul, s. 467.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Bihar&rsquo;ul- Envar, c. 44, s. 138-139.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Leali&rsquo;l- Ahbar, c. 1, s. 51.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 115</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 113</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 112</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 115.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Tuhaf&rsquo;ul- Ukul, s. 469.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 111.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Tuhaf&rsquo;ul- Ukul, s. 471.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Tuhaf&rsquo;ul- Ukul, s. 499.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Keşf&rsquo;ul- Ğumme, c. 2, s. 197.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - &nbsp;Bihar&rsquo;ul- Envar, c. 78, s. 113.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 113.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Tuhaf&rsquo;ul- Ukul, s. 471.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Tuhaf&rsquo;ul- Ukul, s. 465.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Bihar&rsquo;ul- Envar, c. 78, s. 116.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Tuhaf&rsquo;ul- Ukul, s. 467.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Sefinet&rsquo;ul- Bihar, c. 2, s. 84.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Tuhaf&rsquo;ul- Ukul, s. 469.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Tuhaf&rsquo;ul- Ukul, s. 459.</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Hasan (a.s)’dan Kırk Hadis','','publish','closed','open','','imam-hasan-a-sdan-kirk-hadis','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2809',0,'post','',0),(2810,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p align=\"right\">\n	Hidayet KOŞACA/Erenler3</p>\n\n<p>\n	Muaviye, ikinci ve &uuml;&ccedil;&uuml;nc&uuml; halifenin g&ouml;lgesinde yirmi yıl vali olarak bulunduğu Şam&rsquo;da birtakım vaatlerle<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> kendisine inanan ve s&ouml;z&uuml;n&uuml; dinletebilen g&uuml;&ccedil;l&uuml; bir topluluk oluşturmuştu. Şam toplumu, Muaviye&rsquo;yi s&ouml;z&uuml;ne g&uuml;venilen, emin bir kişi olarak tanıyor, Kureyş kabilesinin &ouml;nderi olarak g&ouml;r&uuml;yordu. &Ouml;yle ki, Şam&rsquo;da Peygamberin sahabesi denildiğinde ilk akla gelen &ldquo;Muaviye&rdquo; oluyor ve Ebuzer, Selman, Ammar gibi faziletli sahab&icirc;lerin &ouml;n&uuml;ne ge&ccedil;ebiliyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Muaviye, Şam milleti &uuml;zerindeki sultasından gerek madd&icirc;, gerekse manev&icirc; y&ouml;nde azam&icirc; derecede yararlanıyordu. Peygambere en yakın kimseler olan Ehl-i Beyt&rsquo;i &ldquo;yabancılar&rdquo;, Ben&icirc; &Uuml;meyye&rsquo;yi de Peygamberin tek varisi olarak nitelendiriyor, Ehl-i Beyti karalamak uğruna elinden geleni esirgemiyordu.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> Muaviye&rsquo;nin bu Ehl-i Beyt aleyhtarı tebligatı ger&ccedil;ekten de Şam halkı &uuml;zerinde &ccedil;ok etkin olmuş ve Şamlılar Ehl-i Beyt&rsquo;i dinden uzak kimseler olarak g&ouml;rmeye başlamıştı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Muaviye bu işte o kadar ileri gitmiş, o kadar başarılı olmuştu ki, hatta, Hz. Ali (a.s)&rsquo;ın Kufe Camiinde şehit edildiğini duyan Şam halkı; &ldquo;Onun camide ne işi vardı?! O namaz kılar mıydı?!&rdquo; gibi s&ouml;zler sarf etmeye başlamış ve bu işe bir t&uuml;rl&uuml; akıl sır erdirememişlerdi&hellip;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Muaviye&rsquo;nin, Şam&rsquo;da vali olan ağabeyinin &ouml;lmesi &uuml;zerine ikinci halife &Ouml;mer tarafından bu makama atanması ile başlayan tarih&icirc; s&uuml;reci iyi m&uuml;tal&acirc;a eden herkes, Muaviye&rsquo;nin, &Ouml;mer bin Hattab&rsquo;ın da her y&ouml;nden g&uuml;venini kazandığını ve onun nezdinde emin bir kişi olarak telakki edildiğini bilmektedir. Elbette ikinci halife &Ouml;mer, Şam&rsquo;a, vali olarak ilk başta Abdullah bin Abbas&rsquo;ı atamayı d&uuml;ş&uuml;nm&uuml;şt&uuml;, ama onun neticede hil&acirc;fet konusunda haksızlığa uğratıldıklarını d&uuml;ş&uuml;nen Ben&icirc; Haşim&rsquo;den olması hasebiyle bu kararından vazge&ccedil;ip Muaviye&rsquo;yi tercih etmişti. İbn-i Abbas&rsquo;ın, merkezden uzak olması hasebiyle kontrol&uuml; zor olan Şam&rsquo;da g&uuml;c&uuml; ele ge&ccedil;irdiği takdirde, merkez&icirc; y&ouml;netim aleyhine g&uuml;&ccedil; oluşturup ordu toplayarak, Medine&rsquo;ye s&uuml;rmesinden &ccedil;ekinen ikinci halife, b&ouml;yle bir riski g&ouml;ze almaktansa, kendisine g&ouml;re geleceği parlak ve sinsi d&uuml;ş&uuml;ncelere sahip olan ve aynı zamanda da Ehl-i Beyt&rsquo;in iktidara gelmesine karşı olan Muaviye&rsquo;yi bu g&ouml;reve getirmeyi daha yeğ bulmuştu. Bu arada ikinci halife &Ouml;mer, sadece Muaviye&rsquo;yi bu g&ouml;reve atamakla kalmayıp ona beyt&uuml;lmal &uuml;zerinde istediği şekilde ve her t&uuml;rl&uuml; tasarrufta bulunma ve halkı istediği gibi y&ouml;netme hakkını da vermişti. Oysa ikinci halife &Ouml;mer, başka valilerine karşı b&ouml;yle davranmamış ve onların beyt&uuml;lmaldeki k&uuml;&ccedil;&uuml;k hatalarına bile g&ouml;z yummadığını g&ouml;stermeye &ccedil;alışarak az &ccedil;ok beyt&uuml;lmal hususunda hassas olduğu izlenimini vermeye &ccedil;alışmıştır. Onun, &ldquo;Halid bin Velid&rdquo;, &ldquo;Ebu H&uuml;reyre&rdquo;, &ldquo;Ebu Musa Eş&rsquo;ar&icirc;&rdquo;, &ldquo;Kudame bin Maz&rsquo;un&rdquo;, &ldquo;Haris bin Veheb&rdquo; gibi tanınmış sahab&icirc;leri, beyt&uuml;lmalden para aklamaları nedeniyle azarladığı, (bazılarını) v&uuml;cutlarından kan &ccedil;ıkarıncaya kadar d&ouml;vd&uuml;ğ&uuml; ve hatta bir kısmını, makamlarından bir daha kendi d&ouml;nemi i&ccedil;erisinde verilmemek &uuml;zere azlettiği bilinmektedir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> İkinci halifenin aynı uygulamayı, &ldquo;Muaviye bin Ebu S&uuml;fyan&rdquo; &uuml;zerinde kullanmadığını ve onu serbest bıraktığını şu tarih&icirc; s&ouml;z&uuml;yle hatırlıyoruz:</p>\n\n<p>\n	&ldquo;Ey Muaviye, ben sana (herhangi bir konuda) ne emreder, ne de nehyederim..!&rdquo;</p>\n\n<p>\n	Muaviye&rsquo;nin asi kişiliği, kendisine sunulan limitsiz bir destek ve g&uuml;&ccedil;le, İslam&rsquo;ın &ouml;nderleri olan Hz. Ali (a.s) ve iki masum evl&acirc;dının başına bel&acirc; olmaya yetiyordu. &Uuml;&ccedil; halife ve bir de Ben&icirc; &Uuml;meyye hakkında naklettirdiği onca uydurma hadislerle yerini pekiştiriyor, Ehl-i Beyt&rsquo;e minberlerde l&acirc;net etme c&uuml;retine sahip oluyordu. Onun ne denli g&uuml;&ccedil;l&uuml; olduğunu, İmam Hasan (a.s)&rsquo;ın ordu komutanlarından &ldquo;Ubeydullah bin Abbas&rsquo;ı&rdquo; bir milyon dirheme satın almasında g&ouml;r&uuml;yoruz. Oysa ikinci halife tarafından beyt&uuml;lmalden para aklama nedeniyle cezalandırılan Ebu H&uuml;reyre sadece &ldquo;bin altı y&uuml;z dinar&rdquo; i&ccedil;in v&uuml;cudundan kan gelinceye kadar d&ouml;v&uuml;l&uuml;p s&uuml;r&uuml;lm&uuml;şt&uuml;.</p>\n\n<p>\n	Muaviye, Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&rsquo;ın bir kılı&ccedil; darbesiyle yaralanıp şehit edilmesinden sonra derin bir &ldquo;oh&rdquo; &ccedil;ekmişti. Fakat onun bu şad ve keyifli h&acirc;li, ancak İmam Hasan (a.s)&rsquo;ın babasının yerine halife olarak se&ccedil;ildiği haberi kendisine verilene dek s&uuml;rm&uuml;şt&uuml;. &Ccedil;&uuml;nk&uuml; İmam Hasan (a.s), &uuml;mmet i&ccedil;erisinde Peygambere en &ccedil;ok benzeyendi. O, Allah Resul&uuml;&rsquo;n&uuml;n biricik kızı Fatıma&rsquo;nın oğlu ve se&ccedil;kin kişiliğe sahip bir kimseydi. Babası Ali bin Ebu Talib i&ccedil;in ortaya attığı, &ldquo;Osman bin Affan&rsquo;ın katilidir&rdquo; iddiası da, onun i&ccedil;in ge&ccedil;erli olamayacaktı. İmam Hasan (a.s)&rsquo;ın, &uuml;&ccedil;&uuml;nc&uuml; halifenin bir saldırıya kurban gitmemesi i&ccedil;in kapısında akranlarıyla birlikte beklediğini bilmeyen yoktu. Muaviye, bu y&ouml;nde derin d&uuml;ş&uuml;ncelere dalmış, hil&acirc;feti nasıl ele ge&ccedil;irebileceği hususunda veziri Amr bin As ile istişarelerde bulunmuştu. Muaviye uzun s&uuml;ren d&uuml;ş&uuml;ncelerden ve meşveretlerden sonra, yapması gereken iki asıl işi olduğu neticesine varmıştı.</p>\n\n<p>\n	Muaviye&rsquo;nin ilk yaptığı şey, İmam&rsquo;ın etrafında komuta birliğinde kandırılmaya m&uuml;sait olan kişileri satın almak oldu. İmam&rsquo;a yakınlığıyla bilinen ve s&ouml;z sahibi olan kimselerden b&uuml;y&uuml;k bir kısmını kandırmayı başarmış ve neredeyse on kişi -Kays bin Sa&rsquo;d, Hicr bin Adiy&hellip; gibiler- dışında hepsini satın almıştı. Bu, Muaviye&rsquo;nin İmam Hasan (a.s)&rsquo;a karşı aldığı ilk tedbir olarak g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Onun yaptığı ikinci sinsi pl&acirc;n, İmam&rsquo;ın halktan kopmasını sağlayacak olan &ldquo;sulh&rdquo; girişimiydi. Onun bu pl&acirc;nı, birinci pl&acirc;nından daha fazla İmam Hasan (a.s)&rsquo;ı &ccedil;aresiz bırakabilecek bir pl&acirc;ndı. Bu pl&acirc;nıyla İmam&rsquo;ı gafil avlamayı hedefleyen Muaviye, toplumda herkesin para ile satın alınamayacağını biliyor ve bu t&uuml;r bir hileyle kandırabileceği b&uuml;y&uuml;k bir kitle olduğunu d&uuml;ş&uuml;n&uuml;yordu. &Ccedil;&uuml;nk&uuml;, sabit fikirleri olmayan Irak halkı, beş yıl -İmam Ali (a.s)&rsquo;ın hil&acirc;fet d&ouml;nemi- i&ccedil;erisinde, &ldquo;Cemel, Sıffin ve Nehrivan&rdquo; gibi &uuml;&ccedil; b&uuml;y&uuml;k savaş ge&ccedil;irmişti. Yorgun ve bitkin bir haldeydiler, savaşlarla ve sıkıntılarla ge&ccedil;en beş yılın ardından, yaralarını sarmayı ve barış i&ccedil;inde olan huzurlu bir geleceği istemekteydiler. İmam&rsquo;a sunulacak olan bu sulh hilesi, en &ccedil;ok onların hoşuna gidecek ve onlar tarafından kabul g&ouml;recekti. &Ouml;te yandan İmam Hasan (a.s)&rsquo;ın Şam y&ouml;netimi tarafından kendisine sunulan sulhu kabul etmeyeceğini de bilen Muaviye, t&uuml;m pl&acirc;nını bu kurgu i&ccedil;erisinde hazırlamış ve uygulamaya ge&ccedil;irmişti. Zira Muaviye, İmam Hasan (a.s)&rsquo;ın Şam&rsquo;daki sultayı yıkmaya dair olan kararlılığını karşılıklı mektuplaşmalarında a&ccedil;ık&ccedil;a g&ouml;rm&uuml;ş, dolayısıyla da savaşmayı g&ouml;ze alacağını biliyordu. Bu nedenle İmam Hasan&rsquo;ın ordusunu b&ouml;l&uuml;p par&ccedil;alamayı ve b&ouml;ylelikle o hazreti zayıf d&uuml;ş&uuml;r&uuml;p k&uuml;&ccedil;&uuml;k bir grupla yalnız kalmasını sağlamayı ve b&ouml;ylece k&ouml;t&uuml; emellerine ulaşmayı hedefliyordu. İşte Muaviye&rsquo;nin hil&acirc;feti ele ge&ccedil;irme pl&acirc;nları b&ouml;yleydi.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın savaşmak yerine sulhu tercih etmek zorunda kaldığı nedenlere gelince, bunları maddeler h&acirc;linde ş&ouml;yle sıralayabiliriz:</p>\n\n<h2>\n	1- Savaşmanın hi&ccedil;bir kazancı olmaması</h2>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın Muaviye&rsquo;nin d&uuml;zenli ve disiplinli ordusuyla savaşa girmeden &ouml;nce iki ihtimali g&ouml;z ardı etmemesi gerekiyordu. İki ihtimalli sonucu olan savaşın getiri ve g&ouml;t&uuml;r&uuml;s&uuml;n&uuml; iyice değerlendirerek doğru strateji belirlemenin kendisinin toplumları muzaffer kılmaya yettiğini bilmekteyiz. İmam Hasan (a.s) Muaviye&rsquo;ye karşı savaştığında ya galip ya da yenik olarak ayrılacaktı.</p>\n\n<p>\n	Eğer İmam galip olarak ayrılsaydı, -ki bu ger&ccedil;ekten zayıf bir ihtimaldi- Muaviye&rsquo;nin satın almış olduğu, uydurma hadis nakleden raviler vasıtasıyla, Şam milletinin de desteğiyle tarihte eşi benzeri g&ouml;r&uuml;lmemiş bir mazlumiyet destanı yaratılacaktı. Ben&icirc; &Uuml;meyye&rsquo;nin, onca yaptığı yolsuzluklar ve yanlış siyas&icirc; kararlar neticesinde &ouml;ld&uuml;r&uuml;len &ldquo;Osman&rdquo;ı, yery&uuml;z&uuml;n&uuml;n en mazlum insanı olarak sunabildiklerini hatırladığımızda, kendileri i&ccedil;in de aynı senaryoyu d&uuml;zenleyebileceklerinin hi&ccedil; de uzak bir ihtimal olmadığı a&ccedil;ık&ccedil;a ortadadır. Kaldı ki, o g&uuml;n&uuml;n cahil ve saf insanları, &ldquo;İşte Osman&rsquo;ın kanlı g&ouml;mleği budur&rdquo; s&ouml;z&uuml;yle kandırılarak, b&uuml;y&uuml;k bir savaş yaratılmış ve fitne unsuru olarak kullanılmıştı. İmam Hasan (a.s), bu azgın toplumla savaşa girmeden &ouml;nce, onların bu tebliğat kollarını kesmeli ve nihayetinde savaş bitiminde mazlum g&ouml;sterilmelerine meydan vermemeliydi. Bunu &ccedil;ok iyi bilen İmam, savaşa karar vermeden &ouml;nce bu ihtimali g&ouml;z &ouml;n&uuml;nde bulundurmalı ve bu konudaki endişesini gidermeliydi. Oysa İmam Hasan&rsquo;ın bu alanda ne kadar bir başarı sağlayabileceği belli değildi.</p>\n\n<p>\n	Savaşın ikinci ihtimali ise, İmam Hasan (a.s)&rsquo;ın yenilgiyle ayrılma olasılığıdır. Yenilgi, katledilmeyi ya da esareti beraberinde getirebilir.</p>\n\n<p>\n	<strong>a) İmam&rsquo;ın bu savaşta Muaviye tarafından şehit edildiği durumunu d&uuml;ş&uuml;n&uuml;rsek;</strong> bu durumda Ben&icirc; &Uuml;meyye&rsquo;nin etkisinde kalmış kimseler, &ldquo;Muaviye, ona sulh &ouml;nerisinde bulunmuştu. Eğer kendisine sunulan sulh &ouml;nerisini kabul etseydi, bir hi&ccedil; uğruna heder olmazdı. Bu onun kendi hatasıdır. Sulhu kabul etmeliydi&hellip; &Ouml;lmeyi kendi istedi..!&rdquo; diyecekler ve yaptığı savaşın nedenini anlamayacaklardı. B&ouml;ylelikle, Muaviye istediğini elde edecek ve gasp ettiği hil&acirc;fet makamını g&uuml;&ccedil;lendirecekti.</p>\n\n<p>\n	<strong>b) İmam&rsquo;ın bu savaşta Muaviye tarafından esir alınarak, antlaşmaya zorlanmasını d&uuml;ş&uuml;n&uuml;rsek;</strong> bu ihtimalde de İmam&rsquo;ın yine savaşmadan &ouml;nceki h&acirc;linden daha &ccedil;aresiz olacağını g&ouml;rebiliriz. &Ccedil;&uuml;nk&uuml; İmam Hasan (a.s)&rsquo;ın Muaviye ile savaşmadan yaptığı sulhta, İmam&rsquo;ın istediği şartlar yazılmış ve her iki taraf da bunları kabul ederek imzalamışlardır. Ama eğer İmam, Muaviye ile muharebeye girer ve neticesinde esir d&uuml;şerek antlaşma yapmaya mecbur kılınsaydı, antlaşmada yer alacak şartların, ilk baştan yapılan antlaşmada yer alacak şartlardan daha ağır ve kabul edilemez şartlar olacağı muhakkaktı. Dolayısıyla İmam, b&uuml;y&uuml;k bir ihtimalle kaybedeceği ve neticesinde kendisine bir fayda getirmeyecek savaştan uzak durmuştur.</p>\n\n<h2>\n	2- Muaviye&rsquo;nin ger&ccedil;ek y&uuml;z&uuml;n&uuml;n ortaya &ccedil;ıkması</h2>\n\n<p>\n	Muaviye, savaş &ouml;ncesi İmam Hasan (a.s)&rsquo;a sunduğu antlaşma ile İmamı gafil avlamayı d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml; belirtmiştik. Ne var ki, İmam kendisine sunulan bu antlaşmayı kabul ederek, aksine Muaviye&rsquo;yi gafil avlamış ve onun t&uuml;m pl&acirc;nlarını alt &uuml;st etmiştir. Dikkat ederseniz; gerek Irak, gerekse Hicaz toplumu i&ccedil;erisinde Muaviye&rsquo;nin sinsi pl&acirc;nları ve şeytan&icirc; d&uuml;ş&uuml;nceleri iyi anlaşılamamış ve o gereği gibi tanınmamıştı. Peygamber ve Ehl-i Beyt&rsquo;in, onun hakkında s&ouml;yledikleri yerici s&ouml;zlere rağmen, g&uuml;n&uuml;m&uuml;zde olduğu gibi, o yine de o toplumda bazen hata yapabilen bir sahab&icirc; olarak g&ouml;r&uuml;l&uuml;yordu. &Ccedil;&uuml;nk&uuml; o da namaz kılıyor, Kur&rsquo;an okuyor ve diğer farz amelleri yerine getiriyordu. Hatta onun faziletleri hakkında rivayetler naklediliyor, ortalıkta s&ouml;ylenen s&ouml;zler onun iyi bir saheb&icirc; olduğuna del&acirc;let ediyordu. Onu hakkıyla ve ger&ccedil;ek simasıyla tanıyanlar ise sadece Ehl-i Beyt&rsquo;in has yaranlarıyla sınırlıydı.</p>\n\n<p>\n	Oysa İmam Hasan (a.s) ile Muaviye arasında ger&ccedil;ekleşen sulhun hemen arkasından, ger&ccedil;ekler yavaş yavaş zahir olmakta ve b&uuml;y&uuml;k bir sır perdesi aralanmaktaydı. Muaviye, antlaşmanın kabul edilmesiyle birlikte hemen &ldquo;Nuhayle&rdquo; ve &ldquo;Kufe&rdquo;de ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;stermiş ve antlaşmayı ayaklarının altına aldığını y&ouml;re halkına duyurmuştur. Ehl-i Beyt&rsquo;e, &ouml;zellikle Hz. Ali (a.s)&rsquo;a k&ouml;t&uuml; s&ouml;z s&ouml;ylenmeyeceği ve k&ouml;t&uuml; şekilde anılmayacağına dair antlaşmada şartlar koşulmasına rağmen, o, hil&acirc;fete ge&ccedil;tiği ilk g&uuml;nde bu h&uuml;km&uuml; hi&ccedil;e sayarak, yine bildiğini yapmış ve meydan okumuştur.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	O, kendisinden sonra halife se&ccedil;me hakkı olmamasına rağmen fasıklığında ş&uuml;phe olmayan oğlu &ldquo;Yezid&rdquo;in kendisinden sonra halife olabilmesi i&ccedil;in biat almış ve resmen zamanının halifesi olarak il&acirc;n etmiştir. Ehl-i Beyt&rsquo;e ve yaranlarına hi&ccedil;bir ekonomik, toplumsal ve siyas&icirc; zarar vermeyeceğini taahh&uuml;t eden Muaviye, bu z&uuml;mreden binlerce kişinin kanına girmiştir.</p>\n\n<p>\n	Değerli okuyucular; Muaviye, b&uuml;t&uuml;n bu zul&uuml;mlerine rağmen İslam &acirc;lemi i&ccedil;erisinde h&acirc;l&acirc; bazıları tarafından sevilip korunuyorsa, bir de onun bu zul&uuml;mleri yapmaya imk&acirc;n ve fırsat bulamadan anıldığını d&uuml;ş&uuml;n&uuml;n&hellip; Ş&uuml;phesiz, b&ouml;ylesi şeytan&icirc; d&uuml;ş&uuml;nceye sahip olan o, bu takdirde Ehl-i Beyt&rsquo;in sahip olduğu kutsallığa kadar y&uuml;celtilebilecek ve kesinlikle hi&ccedil;bir kimse onun hakkında yorum yapma hakkına sahip olmayacaktı. İşte İmam Hasan (a.s)&rsquo;ın sulh yapması ile, onun ger&ccedil;ek y&uuml;z&uuml; ortaya &ccedil;ıktı ve İslam dinini ortadan kaldırmak i&ccedil;in yaptığı t&uuml;m pl&acirc;nları suya d&uuml;şm&uuml;ş oldu.</p>\n\n<h2>\n	3- Hakkın batıldan ayrılması</h2>\n\n<p>\n	İslam dininin sadece namaz, zek&acirc;t, oru&ccedil;, hac gibi amellerden ibaret olmadığını bilmekteyiz. Bu t&uuml;r ibadetleri yerine getirmeden &ouml;nce, M&uuml;sl&uuml;manların doğru ve sahih bir inan&ccedil;la Allah&rsquo;a y&ouml;nelmeları ve bu esas &uuml;zerine itaat etmeleri gerekir. Sahih inanca sahip olmadan yapılan ibadetin hi&ccedil;bir değeri olmadığı gibi, insanı beklemediği bir neticeyle karşı karşıya da getirebilir.</p>\n\n<p>\n	Peygamberin, &uuml;mmeti i&ccedil;in; &ldquo;Ben sizin aranızda iki değerli emanet bırakıyorum. Bunlar; Allah&rsquo;ın kitabı ve Ehl-i Beyt&rsquo;imdir&hellip;&rdquo; diyerek iki asıl kaynak ve merci bıraktığını, &ouml;yle sanıyorum bilmeyenimiz yoktur. Ehl-i Beyt ile bırakın savaşmayı, onlardan &ouml;ne ge&ccedil;me izni bile verilmezken, sevgileri t&uuml;m &uuml;mmet i&ccedil;in farz kılınırken, hakkın onlardan, onların da haktan ayrılmayacakları vurgulanırken, insanlara d&uuml;şen g&ouml;rev ancak onlara t&acirc;bi olmak değil midir?</p>\n\n<p>\n	Ehl-i Beyt (a.s), kendilerine t&acirc;bi olan kimselere her fırsatta, m&uuml;minin al&acirc;metinin &ccedil;ok ibadet etmek değil, ancak kendilerine itaat etmek olduğunu vurgulamış, kendilerini Kur&rsquo;an&rsquo;la birlikte alınması gereken birinci kaynak ve merci olarak g&ouml;stermişlerdir. Muaviye ve haric&icirc;ler gibi sapık d&uuml;ş&uuml;nceli insanların ısrarla kendilerine cephe almaları karşısında tek bırakılan Hz.Ali (a.s) ve masum evl&acirc;tları, d&ouml;nemin her devresinde ger&ccedil;ekleştirdikleri bu t&uuml;r &uuml;st&uuml;n taktik anlayışlarıyla hakkı ve ona t&acirc;bi olanları batıldan ayırmışlardır.</p>\n\n<p>\n	Hakkı batıldan ayırt edebilecek kadar basireti olamayanlar, Hz. Ali (a.s)&rsquo;ı, Sıffin&rsquo;de Muaviye tarafından kendisine kapatılan suyu alarak, onlara serbest bıraktığında g&ouml;rmeliydiler. Bunu da g&ouml;remeyenler, Peygamberin &ldquo;Ammar bin Yasir, zalim bir kavim tarafından şehit edilecek&rdquo; mealindeki hadisinin, &ldquo;Sıffin&rdquo; muharebesinde Ammar&rsquo;ın Muaviye ordusu tarafından hunharca &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde ger&ccedil;ekleşirken g&ouml;rmeliydiler. İmamların, tarihin her d&ouml;neminde cahil ve anlamakta g&uuml;&ccedil;l&uuml;k &ccedil;eken, basiretten uzak insanlara hakkı g&ouml;sterme uğruna b&uuml;y&uuml;k &ccedil;abalar sarf ettiklerine tarih tanıklık etmektedir. İmam Hasan (a.s), Muaviye ile yaptığı antlaşmada, hakkı ve ona t&acirc;bi olanları, izlediği m&uuml;kemmel taktikle tanıtmıştır.</p>\n\n<p>\n	Gerek İmam Hasan (a.s), gerekse ortada kalan haric&icirc; ve sabit fikirli olamayan Irak ehli, gerekse de Muaviye&rsquo;ye g&ouml;n&uuml;lden bağlananlar, İslam&rsquo;ın kendilerine getirdiği zahir&icirc; h&uuml;k&uuml;mleri yerine getirmekteydiler. &Ouml;yleyse, zahir&icirc; ibadetlere bakılarak kimin haklı, kimin yanlış yolda olduğu anlaşılamazdı. Hakkı batıldan ayırt etmenin asıl şartı; k&ouml;t&uuml; niyetli insanlara fırsat vererek, niyetlerini, d&uuml;ş&uuml;ncelerini ve eylemlerini meydana &ccedil;ıkartmaktır. İmam Hasan (a.s)&rsquo;ın sulhu bir kez daha birbiriyle i&ccedil; i&ccedil;e girmiş durumda bulunan hakkı batıldan b&ouml;ylelikle ayırmıştır.</p>\n\n<h2>\n	4- İmam&rsquo;a bağlı birliklerin ve biat edenlerin gevşek olması</h2>\n\n<p>\n	İmam Hasan (a.s)&rsquo;a bağlı birliklerin gevşek davrandıklarına dair genel olarak a&ccedil;ıklamalarda bulunmuştuk. Şimdi İmam Hasan (a.s)&rsquo;a biat edenlerin savaşmaktan ka&ccedil;ınmalarının nedenlerini araştıracağız.</p>\n\n<h2>\n	a) Farklı d&uuml;ş&uuml;nce ve inan&ccedil;lar:</h2>\n\n<p>\n	Muaviye&rsquo;ye karşı hazırlanan ordu i&ccedil;erisinde tamamen birbirine zıt akideler ve d&uuml;ş&uuml;nceler kendini g&ouml;stermekteydi. Bu d&uuml;ş&uuml;ncelerin İmam Hasan (a.s) zamanında daha da artarak halkın t&uuml;m kesimlerine yayıldığını g&ouml;rmekteyiz. İmam Hasan (a.s)&rsquo;a biat edenler i&ccedil;erisinde s&ouml;z sahibi olan gruplardan birini, Emev&icirc; sultasını g&ouml;n&uuml;lden destekleyen ve onların hil&acirc;feti gasp etmesini &uuml;mit eden Muaviye yanlıları oluşturuyordu. Bu grubun &ouml;nde gelenleri, &ldquo;Eş&rsquo;as bin Kays, &Ouml;mer bin Sa&rsquo;d, Haccar bin Ebcer ve &Ouml;mer bin Haccac&rdquo;dan oluşuyordu. Bu kimselerin, &ouml;zellikle Emev&icirc; sultasını desteklemelerindeki neden, Muaviye&rsquo;nin kendilerine sunduğu hediyeler ve buna bağlı olarak verdiği vaatlerdi.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın rahat hareket etmesini engelleyen ve s&uuml;rekli kargaşa yaratmalarıyla meşhur olan bir diğer grup &ldquo;Haric&icirc;ler&rdquo;di. Onlar, İmam Ali (a.s)&rsquo;ın Muaviye&rsquo;ye karşı galip geleceği bir anda, Hazret&rsquo;in Muaviye ile sulh etmesi istemiyle &uuml;zerine y&uuml;r&uuml;m&uuml;şler, aksi takdirde etrafında toplanmayı ganimet bilerek kendisini &ouml;ld&uuml;receklerini s&ouml;ylemişlerdi. Kendilerini ibadete vermiş bu bağnaz topluluk, kendi d&uuml;ş&uuml;nceleri dışında her topluluğu &ldquo;k&acirc;fir&rdquo; olarak nitelemekte ve istedikleri kimseleri muhakeme etmeden &ouml;ld&uuml;rme d&uuml;ş&uuml;ncesiyle şekillenmişlerdi. Onların İmam Ali (a.s)&rsquo;la yapmış olduğu savaşta ağır kayıplar verdiğini ve bu nedenle Ehl-i Beyt&rsquo;e karşı i&ccedil;lerinde b&uuml;y&uuml;k bir kin duydukları bilinmektedir. İmam Ali (a.s)&rsquo;ın katili İbn-i M&uuml;lcem Murad&icirc;&rsquo;nin de &ldquo;Haric&icirc;ler&rdquo;den oluşu, onların ne denli tehlikeli olduğunu ve basite alınmayacağını ortaya koymaktadır.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;a biat eden bir başka grup, Irak kabileleriydi. Onlar, cahiliye d&uuml;ş&uuml;ncelerinden biri olan &ldquo;kabileciliği&rdquo; devam ettirmişler, birbirlerine her zaman &uuml;st&uuml;n gelmeye &ccedil;alışmışlardır. Muaviye&rsquo;nin yağlı sofrasından kendilerine d&uuml;şen kısmı alabilmek i&ccedil;in, biat ettikleri Peygamber torununu satmaktan &ccedil;ekinmediklerini, hatta &ouml;l&uuml; ya da diri olarak Hazreti onlara teslim etmeye hazır olduklarını s&ouml;ylemişlerdi. Onlar Muaviye&rsquo;den bu direktifi alabilmek i&ccedil;in yarışıyor, b&uuml;y&uuml;k &ouml;d&uuml;le sahip olmayı şiddetle istiyorlardı.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	İmam Hasan (a.s) bu gruplar i&ccedil;erisinde Muaviye&rsquo;ye karşı taarruza girişmesi, katlanılması ağır sonu&ccedil;lar doğuracak ve bir başka mazlumiyet &ouml;rneği yaşanacaktı.</p>\n\n<h2>\n	b) Ganimetler &uuml;zerindeki ısrar</h2>\n\n<p>\n	Arapların savaş meydanlarına gelmelerindeki asıl nedenlerden biri, ganimet ele ge&ccedil;irme olduğunu belirtmek isteriz. Gerek cahiliye d&ouml;neminde, gerekse İslam sonrası d&ouml;nemde bu k&ouml;k salmış d&uuml;ş&uuml;nceyi g&ouml;rmek m&uuml;mk&uuml;n. Peygamberin onca tavsiyesine rağmen, &ldquo;Uhud&rdquo; savaşında, birtakım sahabenin ganimet elden gidiyor diye yerlerini terk etmeleri ve neticesinde M&uuml;sl&uuml;manların ağır bir yenilgi aldıklarını pek iyi bilmekteyiz. Peygamberin bizzat katıldığı savaşlardan sonra paylaştırılan ganimetlere razı olmayan sahabe, alenen Peygambere muhalefet etmiş, itirazlarını bildirmişlerdi. Hz. Ali (a.s)&rsquo;ın &ldquo;Cemel&rdquo; savaşı sonrasında paylaştırdığı ganimete itiraz edilmiş, bu y&ouml;nde tatsızlıklar &ccedil;ıkarılmıştı. &Ouml;zellikle İmam Ali (a.s)&rsquo;ın &ldquo;Cemel&rdquo; savaşı sonrasında Talha ve Z&uuml;beyir ordusundan ganimet alınan kadınlara ve mallarına dokunulmamasını ve geriye d&ouml;nd&uuml;r&uuml;lmesini emrettiğinde birtakım &ccedil;evreler bundan rahatsız olmuş, tefrika yaratmak istemişlerdi.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın da, dedesi ve babasının s&uuml;nnetine amel edeceğini bilen Arap toplumu, savaşmalarındaki asıl nedenlerden biri olan ganimette tasarruf hakları olmayacağını biliyor ve Muaviye&rsquo;ye karşı muharebeden ka&ccedil;ınmalarına bahane olarak bu nedeni ileri s&uuml;r&uuml;yorlardı.</p>\n\n<h2>\n	c) Muaviye&rsquo;nin hileleri ve yalan duyuruları</h2>\n\n<p>\n	İmam Hasan (a.s)&rsquo;a biat eden kimselerin ve bilhassa ordusunun gevşek davranmasındaki nedenlerden biri de, onların Muaviye&rsquo;nin şeytan&icirc; hileleri etkisinde kalmış olmalarıdır. İmam Hasan (a.s)&rsquo;ın &ouml;nde gelen komutanlarından olan Ubeydullah bin Abbas&rsquo;ın Muaviye tarafından satın alınmasından sonra, Şam ordusunun en yetkili kumandanı olan &ldquo;Busr bin Ertah&rdquo; yirmi bin kişilik d&uuml;zenli orduyla, Irak&rsquo;ın &ouml;nemli şehirlerini gezerek hile dolu şeytan&icirc; duyurularda bulunmuştur. Daha antlaşma tezleri ortaya atılmadan, &ldquo;Busr bin Ertah&rdquo;, gittiği y&ouml;re halkına &ldquo;Ubeydullah bin Abbas&rdquo;ın, Muaviye&rsquo;yi haklı bularak t&ouml;vbe edip biat ettiğini, İmam Hasan (a.s)&rsquo;ın ise savaşmaktan (h&acirc;ş&acirc;) korktuğunu ve sulh &ouml;nerisinde bulunduğunu s&ouml;ylemiştir. Onların bu durum karşısında kendilerini bir hi&ccedil; yere heder etmemelerini, kılı&ccedil;larını kılıflarına sokmalarını s&ouml;ylemiştir.</p>\n\n<p>\n	Muaviye, &ldquo;Ubeydullah bin Abbas&rsquo;ı&rdquo; satın aldığı taktikle, onun yerine ge&ccedil;en İmam&rsquo;a g&ouml;n&uuml;lden bağlanmış &ldquo;Kays bin Sa&rsquo;d&rdquo;a da aynı teklifte bulunmuş ve İmam&rsquo;ın kendisine sulh &ouml;nerisinde bulunduğunu s&ouml;ylemiştir. &ldquo;Kays bin Sa&rsquo;d&rdquo;in İmam&rsquo;ın ordusu i&ccedil;erisinde etkin yerini bilen Muaviye, bu hileyle onu satın alacağını d&uuml;ş&uuml;nse de, onun basireti ve İmam&rsquo;a olan tam inancı kendisine sunulan teklifi geri &ccedil;evirmiştir.</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ın savaş i&ccedil;in ordusunu toplayıp, kararg&acirc;hını kurduğunda kargaşalıklar &uuml;st d&uuml;zeye ulaşmış, fitnenin nereden, kimin tarafından geldiği belirlenememişti. İmam bunun &uuml;zerine ordusunu irşad edip, Muaviye&rsquo;nin hilelerinden uzak durmaları hakkında hutbe okumuş, onların &uuml;zerindeki h&uuml;ccetini tamamlamıştı. Emev&icirc; sevenleri ve casusları, zaman kaybetmeden orduyu dağıtma y&ouml;n&uuml;nde ortaya fitneler atıyor ve neticesinde İmam&rsquo;ın &ccedil;adırına kadar gidip suikast girimişinde bulunabiliyorlardı. Onlar bir diğer taraftan da, &ouml;nc&uuml; birliği komutanı &ldquo;Kays bin Sa&rsquo;d&rdquo;in Muaviye ordusu tarafından &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; ve Emev&icirc; ordusunun t&uuml;m g&uuml;c&uuml;yle &uuml;zerlerine hareket ettiği haberlerini yayıyorlardı. Bunu duyan ve savaşmaktan korkanlar, firar ediyor ve yağmalamalar baş g&ouml;steriyordu.</p>\n\n<p>\n	Velhasıl Muaviye, kimilerini korkutarak, kimilerini de kanmasını sağlayacak hileleriyle İmam&rsquo;ın ordusunun dağıtılmasında b&uuml;y&uuml;k pay sahibi olmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	5- Muaviye&rsquo;ye meydanın bırakılmaması</h2>\n\n<p>\n	Muaviye&rsquo;nin Şam&rsquo;da yaklaşık kırk yıl i&ccedil;erisinde kurduğu d&uuml;zenle kendi istediği bir toplumu oluşturduğundan bahsetmiştik. Şam toplumu, Muaviye&rsquo;yi &ldquo;Vahiy k&acirc;tibi&rdquo;, &ldquo;Peygamberin &ouml;zel sahab&icirc;si&rdquo; , &ldquo;Vahyin emini&rdquo;, &ldquo;Peygamberin gece dostu&rdquo; gibi &uuml;nvanlarla anıyor, Ehl-i Beyt&rsquo;e namazlarından sonra l&acirc;net etmeyi farz biliyor, (h&acirc;ş&acirc;) cehennem ehli olarak adlandırıyorlardı.</p>\n\n<p>\n	Sıffin muharebesinde Hz. Ali (a.s)&rsquo;a y&uuml;ksek sesle l&acirc;net ederek şevkle savaşan Şam&rsquo;lı adama bunun nedeni sorulduğunda ş&ouml;yle s&ouml;ylemişti:</p>\n\n<p>\n	&ldquo;Ben, emiri (Hz. Ali) ve kendileri ehl-i namaz olmayan bir millete karşı savaşımı, Allah&rsquo;tan onlara l&acirc;net etmesini isteyerek yerine getiriyorum&hellip;&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Yukarıda da a&ccedil;ıkladığımız &uuml;zere, b&uuml;y&uuml;k ihtimalle şehit ya da esir d&uuml;şeceği bir savaşa girmeyen İmam Hasan (a.s), aleyhlerinde yapılan yanlış tebligatı, sulhu savaş yerine tercih ederek kaldırmayı yeğlemiştir. Kur&rsquo;an-ı Kerim&rsquo;de, cennetle m&uuml;jdelenen tek aile olan Ehl-i Beyt, meydanı kendileri hakkında insafsızca iftiralar atan zalimlere bırakamazdı. &Ccedil;&uuml;nk&uuml; onların yeterince tanınması, Kur&rsquo;an&rsquo;ın ve dinin &ouml;z&uuml;n&uuml; tanımaktır ki bu hafife alınamayacak kadar &ouml;nemli ve hayat&icirc; bir mesele idi.</p>\n\n<p>\n	Muaviye&rsquo;nin asıl hedefi, b&uuml;y&uuml;kleri Ebu S&uuml;fyan ve Hinde&rsquo;nin ger&ccedil;ekleştiremediği &ldquo;İslam&rsquo;ı yok etme&rdquo; hayeli idi.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Bu yolda sinsi hedefleriyle ilerleyen Muaviye, en azından İslam dinini tahrif etme d&uuml;ş&uuml;ncesiyle bir&ccedil;ok bidat &ccedil;ıkarmış ve uygulatmıştır. Onun cuma namazını &ccedil;arşamba g&uuml;n&uuml; kıldırması olayı, İslam&rsquo;a bidat yerleştirmek i&ccedil;in giriştiği eylemlerden sadece k&uuml;&ccedil;&uuml;k bir &ouml;rnekti. Ehl-i Beyt İmamlarının, bu t&uuml;r zihniyete sahip olan kimselerin yerleştirdiği bidatlere engel olmak ve ger&ccedil;eği insanlara &ouml;ğretebilmek i&ccedil;in hayatta kalmaları gerekiyordu. Onlar, bu kimselerin b&ouml;yle hileleri ve bidatleri karşısında, dinin ve Peygamberin hak s&uuml;nnetinin ayakta kalması i&ccedil;in bazen savaşmayı, bazen de sulh yapmayı uygun g&ouml;r&uuml;yorlardı. Meydanı Emev&icirc; zihniyetindeki insanlara bırakmak, Muaviye gibilerinin ekmeğine yağ s&uuml;rmekten başka bir şey değildi.</p>\n\n<p>\n	Muaviye, hakkı savunan Ehl-i Beyt İmamlarının varlıklarına dahi tahamm&uuml;l edemiyor, onları en kısa zamanda meydandan kaldırmayı d&uuml;ş&uuml;n&uuml;yordu. B&ouml;ylelikle hedeflerine en kısa zamanda ulaşabilecek, g&uuml;nlerini g&uuml;n edip, devranlarını s&uuml;rd&uuml;receklerdi. İmam Hasan (a.s), Muaviye&rsquo;ye biat etmesi h&acirc;linde dahi rahat bırakılmayacağına dair etrafındakilere hitaben şunları s&ouml;ylemiştir:</p>\n\n<p>\n	&ldquo;Eyvahlar olsun size..! Allah&rsquo;a andolsun ki, Muaviye sizin her birinize verdiği vaatleri hi&ccedil;bir zaman ger&ccedil;ekleştirmeyecektir. Elimi onun elinin &uuml;st&uuml;ne koyup, sulh ettiğimde bile, ceddim Resulullah&rsquo;ın s&uuml;nnetine amel etmemi kabul etmeyecek, beni kendi h&acirc;lime bırakmayacaktır&hellip;&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<h2>\n	6- B&uuml;y&uuml;k bir katliama engel olunması</h2>\n\n<p>\n	Muaviye bin Ebu S&uuml;fyan, İmam Hasan (a.s)&rsquo;dan &ouml;zellikle savaşarak hil&acirc;feti almak istemesini, arkasından b&uuml;y&uuml;k bir katliama girme istemine bağlıyabiliriz . O, İmam Hasan (a.s)&rsquo;a karşı &uuml;st&uuml;n geldikten hemen sonra Kufe&rsquo;ye hareket edecek ve Ehl-i Beyt&rsquo;e mensup olan t&uuml;m kişileri kılı&ccedil;tan ge&ccedil;irecekti. İmam Hasan (a.s)&rsquo;ın, onu sulh ile durdurması b&uuml;y&uuml;k bir katliam yapmasına engel olmuştur.</p>\n\n<p>\n	Muaviye, katliama girişmek i&ccedil;in ge&ccedil;erli bir neden arıyordu. &Ccedil;&uuml;nk&uuml; o, hem bir taraftan hil&acirc;fetini g&uuml;&ccedil;lendirmek, hem de kendi h&uuml;k&uuml;metine muhalefet eden veya etmeyi d&uuml;ş&uuml;nen kitleyi yok etmek istiyordu. O bu d&uuml;ş&uuml;ncedeyken bile, gelecekte iyi anılması i&ccedil;in rivayet tezg&acirc;hını da kurmayı ihmal etmemişti.</p>\n\n<p>\n	İmam Hasan (a.s) emellerine varamayan Muaviye&rsquo;yi &acirc;deta divaneye &ccedil;evirmişti. Sulh &ouml;nerisini Muaviye &ouml;nermesine rağmen, bu işten zararlı &ccedil;ıkan yine kendisi olmuştu. Muaviye, hil&acirc;fette bulunduğu s&uuml;re i&ccedil;ersinde her ne kadar kitlesel bazda bir katliam ger&ccedil;ekleştirememişse de, İmam Ali (a.s)&rsquo;a g&ouml;n&uuml;lden bağlanan kimselerin Şam&rsquo;a getirilmesini sağlamış ve onlara ağır eziyetlerde bulunmuştur. Antlaşma h&uuml;k&uuml;mlerine uymayacağını hil&acirc;fetinin ilk g&uuml;n&uuml;nde Kufe halkına a&ccedil;ıklayan Muaviye, bu s&ouml;yleyişleriyle İmam yaranlarına g&ouml;z dağı veriyordu.</p>\n\n<p>\n	Muaviye, hil&acirc;feti d&ouml;nemi i&ccedil;ersinde Hucr bin Adiy&rsquo;le birlikte bulunan on sahab&icirc; ve tabi&icirc;yi hunharca şehit etmiştir. Bu zalim insan, &ouml;vg&uuml;ye l&acirc;yık olan Amr bin Hamik Huza&icirc; adlı sahab&icirc;nin başını g&ouml;vdesinden ayırmış ve ilk defa bir mızrak ucunda şehir şehir gezdirilen kişi olarak anılmasını sağlamıştır. Muaviye, Eş&rsquo;as bin Kays&rsquo;a kızının İmam Hasan&rsquo;a zehir vermesi y&ouml;n&uuml;nde telkinde bulunmuş, kendisine hediyeler g&ouml;ndermiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> Muaviye, Peygamberin sahabesini &uuml;lkenin d&ouml;rt bir yanından &ccedil;ağırmış ve kılı&ccedil; zoruyla biat almıştır. Muaviye&rsquo;ye kitlesel katliama girmemişse, bunun tek nedeni İmam Hasan (a.s)&rsquo;la yapmış olduğu sulhtur. Bu sulh onun hızını kestiği gibi, katliam i&ccedil;in s&ouml;ylenecek t&uuml;m bahaneleri de ortadan kaldırmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	7- Sulh ile M&uuml;sl&uuml;manların kanının heder olmaması</h2>\n\n<p>\n	Burada İmam Hasan (a.s)&rsquo;ın bir diğer sulh nedeni olarak, &ldquo;M&uuml;sl&uuml;manların, kanını heder olmaktan kurtardığını&rdquo; s&ouml;yleyebiliriz. Peygamberin ve Hz. Ali (a.s)&rsquo;ın katıldıkları her savaşta, her zaman savunmada olduklarını g&ouml;rmekteyiz. D&uuml;şman saldırmadığı s&uuml;rece, ordularının saldırmamasını emreden Ehl-i Beyt (a.s), b&ouml;ylelikle M&uuml;sl&uuml;manların kanını ve canını aziz kabul etmişler, her defasında koruma altına almışlardır. İmam Ali (a.s), Cemel, Sıffin ve Nehrivan ordularına karşı, kendileriyle savaşma niyeti olmadığını ve savaşı onların istediğine dair h&uuml;ccetini tamamlamak i&ccedil;in &uuml;&ccedil; Kur&rsquo;an okuyanı meydana g&ouml;ndermiş ve onların şehit edilmesinden sonra, savaş emrini vermiştir. İmam Ali (a.s), hatta Sıffin savaşında Muaviye&rsquo;ye, M&uuml;sl&uuml;man kanının boş yere akmasını istemediğini ve her ne hesabı var ise kendisiyle halledebileceği haberini g&ouml;ndermişse de o, Hayber fatihi karşısında kendini &acirc;ciz g&ouml;rd&uuml;ğ&uuml;nden meydana gelme cesaretine sahip olmamıştır.</p>\n\n<p>\n	Peygamberin devrinde yapılan onca savaşta şehit d&uuml;şen M&uuml;sl&uuml;man askerin sayısı beş y&uuml;ze varmazken, Hz. Ali (a.s)&rsquo;ı &ouml;ld&uuml;r&uuml;p, hil&acirc;fetten uzaklaştırmak i&ccedil;in yapılan &uuml;&ccedil; savaşın neticesinde on binlerce M&uuml;sl&uuml;manın &ouml;ld&uuml;ğ&uuml; bilinmektedir. Bu yeni kurulmuş bir din i&ccedil;in b&uuml;y&uuml;k bir rakam ve b&uuml;y&uuml;k bir tehlikeydi. Daha fazla kanın akmaması, dinin geleceğine &uuml;mitle bakılması i&ccedil;in b&uuml;y&uuml;k &ouml;nem taşıyordu. Ve İmam Hasan (a.s), b&uuml;y&uuml;k ihtimalle kaybedeceği bir savaştan ka&ccedil;ınarak, M&uuml;sl&uuml;manların kanının akmasına engel olmuştur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Sulh&rsquo;ul-Hasan (a.s), Seyid Abdulh&uuml;seyin Şereff&uuml;ddin</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İmam Hasan M&uuml;cteba (a.s)&rsquo;ın Hayatı, Seyid Haşim Resul&icirc; Mahallat&icirc;, s.248</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- M&uuml;ruc&rsquo;&uuml;z-Zeheb, c.2, s.335</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Sulh&rsquo;ul-Hasan (a.s), Seyid Abdulh&uuml;seyin Şereff&uuml;ddin</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- M&uuml;ruc&rsquo;&uuml;z-Zeheb, c.3, s.38</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- el-İsabe, İbn-i Hacer; el-Muvaffakiyat, Z&uuml;beyr bin Bekkar</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- el-İrşad, Terc&uuml;me, s.224; es-Savaik&rsquo;ul-Muhrika, s.33; Şerhu İbn-i Ebi&rsquo;l-Hadid, c.3, s.361, 476; en-Nesaih&rsquo;ul-Kafiye, s.72</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- el-İrşad, Terc&uuml;me, s.222; Bihar&rsquo;ul-Envar, c.44, s.45</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- M&uuml;ruc&rsquo;&uuml;z-Zeheb, c.3, s.38</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Ensab&#39;ul-Eşraf, c.11, c.200</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Tarih-i Taber&icirc;, c.4, s.122; Tezkiretu İbn&rsquo;&uuml;l-Cevz&icirc;, s.112</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- el-İrşad, Terc&uuml;me, s.224</p>\n	</div>\n</div>','İmam Hasan (a.s) İle Muaviye Arasında Geçen Taktik Savaşı','','publish','closed','open','','imam-hasan-a-s-ile-muaviye-arasinda-gecen-taktik-savasi','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2810',0,'post','',0),(2811,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<h5 align=\"right\">\n	Eyup KORKMAZ/Erenler 4-5</h5>\n\n<h2>\n	Uyanık Hizmet&ccedil;i</h2>\n\n<p>\n	Bir g&uuml;n İmam Hasan (a.s)&rsquo;ın hizmet&ccedil;isi, cezalandırılmayı hakkeden bir su&ccedil; işler. İmam (a.s) onun tembih edilmesini emreder. Bu arada uyanık hizmet&ccedil;i: &ldquo;Ey mevlam! Allah, <em>&ldquo;Ve&rsquo;l kazimin&rsquo;el ğayz&rdquo;</em> (&ouml;fkelerini yenenler) buyurur&rdquo; der, bunun &uuml;zerine İmam (a.s): <em>&ldquo;Onu cezalandırmaktan vazge&ccedil;in&rdquo;</em> buyurur. Hizmet&ccedil;i: &ldquo;Ey mevlam! Allah, <em>&ldquo;Ve&rsquo;l afine aninnas&rdquo;</em> (insanları affedenler) buyurur&rdquo; der. İmam (a.s) ona: <em>&ldquo;Seni affettim&rdquo; </em>buyurur. Hizmet&ccedil;i: &ldquo;Ey mevlam! Allah, <em>&ldquo;Vallahu yuhibb&rsquo;ul muhsinin&rdquo;</em> (Allah ihsan edenleri sever) buyurur&rdquo; der. Bunun &uuml;zerine İmam (a.s) ona:<em> &ldquo;Sen Allah rızası i&ccedil;in artık h&uuml;rs&uuml;n, sana bağışladığım miktarın bir ka&ccedil; katı da senin olsun&rdquo;</em> buyurur. <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Hz. Ali (a.s)&rsquo;ın Oğlundan Daha Şecaatli</h2>\n\n<p>\n	Cemel savaşında Hz. Ali (a.s), oğlu Muhammed-i Hanefiyye&rsquo;yi &ccedil;ağırdı, mızrağını ona verip ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bu mızrak ile d&uuml;şman ordusuna hamle et!&rdquo;</em></p>\n\n<p>\n	Muhammed-i Hanefiyye mızrağı alıp d&uuml;şmana hamle etti. Bu arada d&uuml;şman ordusundan bir grup onun ilerlemesine mani oldular, Muhammed-i Hanafiyye bir şey yapamayacağını g&ouml;r&uuml;nce babasının yanına d&ouml;nmek zorunda kaldı.</p>\n\n<p>\n	Sonra İmam Hasan (a.s) mızrağı alıp d&uuml;şmana hamle etti, bir m&uuml;ddet sonra kanlı mızrağıyla babasının yanına geri d&ouml;nd&uuml;. Muhammed-i Hanefiyye, İmam Hasan&rsquo;ın o şecaatini g&ouml;r&uuml;nce, mağlubiyet duygusuna kapıldığından dolayı kızarıp başını aşağı eğdi. Onun bu mahcubiyet halini g&ouml;ren Hz. Ali (a.s) ona: <em>&ldquo;&Uuml;z&uuml;lme, O (Hasan), Peygamber&rsquo;in oğludur, sen ise Ali&rsquo;nin oğlusun&rdquo;</em> buyurdular. <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Diğer bir savaşta da Muhammed-i Hanefiyye d&uuml;şmana hamle etmekten &ccedil;ekinince Hz. Ali (a.s) ona: <em>&ldquo;Sen annene benzemişsin&rdquo;</em> buyurup kendisi d&uuml;şmana hamle etmişti.</p>\n\n<h2>\n	Muaviye&rsquo;ye Olumsuz Cevap</h2>\n\n<p>\n	Bildiğimiz &uuml;zere Muaviye, Emir&rsquo;ul- Muminin Hz. Ali (a.s)&rsquo;ın şahadetinden sonra kudret tahtına oturup b&uuml;t&uuml;n İslam&icirc; &uuml;lkelerin h&uuml;k&uuml;mdarı oldu. Bu arada Muaviye&rsquo;nin Medine valisi Mervan, Muaviyeden bir mektup aldı, o mektupta ş&ouml;yle yazılmıştı: &ldquo;Abdullah bin Cafer&rsquo;in (Hz. Ali&rsquo;nin kardeşi oğlu) kızını oğlum Yezid&rsquo;e iste, her ne kadar mihriye isterse kabul ederim, her ne kadar borcu olursa &ouml;derim, buna ilaveten bu vuslat, Ben-i Haşim ve Ben-i &Uuml;meyye arasında da barışa sebep olacaktır.&rdquo;</p>\n\n<p>\n	Mervan mektubu okuduktan sonra Abdullah bin Cafer&rsquo;le g&ouml;r&uuml;ş&uuml;p, kızını Yezid&rsquo;e istedi. Abdullah, Mervan&rsquo;a cevaben ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Bizim kadınların yetkisi Hasan bin Ali&rsquo;nin elindedir, kızımı ondan iste!&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Mervan, İmam Hasan (a.s)&rsquo;ın yanına varıp Abdullah&rsquo;ın kızını Yezid&rsquo;e istedi. İmam Hasan (a.s) cevabında ş&ouml;yle buyurdular: <em>&ldquo;İstediğin kimseleri davet et ben g&ouml;r&uuml;ş&uuml;m&uuml; o toplantıda a&ccedil;ıklayacağım.&rdquo; </em></p>\n\n<p>\n	Mervan da Ben-i Haşim ve Ben-i &Uuml;meyye b&uuml;y&uuml;klerini davet etti, hepsi hazır olduklarında Mervan ayağa kalkıp Allah&rsquo;a hamd-u sena ettikten sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Muaviye, Abdullah bin Cafer&rsquo;in kızı Zeyneb&rsquo;i şu şartlarla Yezid&rsquo;e istemem i&ccedil;in beni memur etmiştir:</p>\n\n<p>\n	a) Babası ne kadar mihriye tayin ederse kabul ediyoruz.</p>\n\n<p>\n	b) Babası her ne kadar bor&ccedil;lu olursa &ouml;deriz.</p>\n\n<p>\n	c) Bu vuslat Ben-i &Uuml;meyye ve Ben-i Haşim taifeleri arasında barışa sebep olacaktır.</p>\n\n<p>\n	d) Yezid, hen&uuml;z bekardır! Canıma and olsun ki, sizin Yezid ile iftihar etmeniz, Yezid&rsquo;in sizinle iftihar etmesinden daha &ccedil;oktur!</p>\n\n<p>\n	e) Yezid &ouml;yle bir kimsedir ki, onun siması bereketine (y&uuml;z&uuml; suyu h&uuml;rmetine) buluttan yağmur isteniliyor!</p>\n\n<p>\n	Mervan bunları dedikten sonra susup bir kenarda oturdu.</p>\n\n<p>\n	İmam Hasan (a.s) da Allah&rsquo;a hamd-u sena ettikten sonra s&ouml;z&uuml;ne ş&ouml;yle başladı:</p>\n\n<p>\n	a) <em>&ldquo;Mihriyeye gelince; biz, Peygamber ( s.a.a)&rsquo;in, kızları ve akrabalarının mihriyesi hakkındaki s&uuml;nnetinden &ouml;teye ge&ccedil;meyiz.</em></p>\n\n<p>\n	b) <em>&ldquo;Babasının bor&ccedil;ları&rdquo; hakkındaki s&ouml;zlerine gelince; bizim kadınlarımız ne zaman</em> <em>babalarının bor&ccedil;larını &ouml;demiş ki b&ouml;yle bir s&ouml;z &ouml;neriliyor!</em></p>\n\n<p>\n	c)<em> &ldquo;İki taifenin sulhu (barışı)&rdquo; hakkındaki s&ouml;z&uuml;n&uuml;ze ilişkin de s&ouml;ylemem gerekir ki, bizim size karşı d&uuml;şmanlığımız, Allah i&ccedil;in ve Allah yolundadır. &Ouml;yleyse biz d&uuml;nya i&ccedil;in barış yapmayız. </em></p>\n\n<p>\n	d)<em> &ldquo;Bizim Yezidin varlığıyla iftiharımız, onun bizimle iftihar etmesinden daha &ccedil;oktur&rdquo; s&ouml;z&uuml;n&uuml;ze gelince; eğer hilafet (saltanat) makamı n&uuml;b&uuml;vvet (peygamberlik) makamından daha y&uuml;ce olursa, bizim Yezid&rsquo;le iftihar etmemiz gerekir, ama eğer n&uuml;b&uuml;vvet makamı hilafet makamından daha y&uuml;ksek olursa, onun bizimle iftihar etmesi gerekir.&rdquo; </em></p>\n\n<p>\n	e) <em>&ldquo;Yezid&rsquo;in y&uuml;z&uuml;n&uuml;n bereketiyle buluttan yağmur isteniliyor&rdquo; s&ouml;z&uuml;ne gelince; bu s&ouml;z doğru değildir. &Ccedil;&uuml;nk&uuml; bu s&ouml;z, sadece Hz. Muhammed ( s.a.a) ve O&rsquo;nun Ehl-i Beyt&rsquo;i hakkında ge&ccedil;erlidir; onların nurlu y&uuml;zlerinin bereketi h&uuml;rmetine (Allah&rsquo;tan) yağmur talep ediliyor. </em></p>\n\n<p>\n	<em>Bizim g&ouml;r&uuml;ş&uuml;m&uuml;z bu konuda şudur ki, Abdullah&rsquo;ın kızını, amcası oğlu Kasım bin Muhammed bin Cafer&rsquo;e nikahlayacağız. Ben şimdi onu, Kasım&rsquo;a eş olarak nikahladım, mihriyesini de Medine&rsquo;deki tarlamı tayin ettim... Bu tarla onların ge&ccedil;imini sağlar ve artık başkalarına muhta&ccedil; olmazlar.</em></p>\n\n<p>\n	Mervan bu durumla karşılaşınca ş&ouml;yle dedi: &ldquo;Ey Ben-i Haşim! Acaba bize b&ouml;yle a&ccedil;ık&ccedil;a mı karşılık veriyorsunuz?&rdquo;</p>\n\n<p>\n	İmam Hasan (a.s) cevaben; <em>&ldquo;Evet! Bu cevaplardan her biri sizin s&ouml;zlerinizin her tektekine karşılık idi.&rdquo; b</em>uyurdular.</p>\n\n<p>\n	Mervan olumlu cevap almaktan &uuml;midini kesince, aralarında ge&ccedil;en cereyanı bir mektupla Muaviye&rsquo;ye bildirdi, Muaviye de mektubun cevabında ş&ouml;yle dedi :</p>\n\n<p>\n	&ldquo;Biz onlardan kız istedik onlar menfi (olumsuz) cevap verdiler, ama eğer onlar bizden kız isteselerdi, biz m&uuml;spet (olumlu) cevap verirdik!&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Hayvanları Himaye</h2>\n\n<p>\n	Nahbih&rsquo;ul- Kassab ş&ouml;yle diyor:</p>\n\n<p>\n	Hasan bin Ali&rsquo;nin yemek yediğini g&ouml;rd&uuml;m; &ouml;n&uuml;nde de bir k&ouml;pek vardı, bir lokma yediğinde, o kadar da k&ouml;peğe atıyordu. Ey Resulullah&rsquo;ın torunu! Bu k&ouml;peği buradan kovmayayım mı? dediğimde buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Bırak kalsın, canlı birisinin y&uuml;z&uuml;me baktığı halde yemek yiyip de ona bir şey vermezsem Allah&rsquo;tan utanırım!&rdquo; </em>&nbsp;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	Mali Yardımı Almanın Şartları</h2>\n\n<p>\n	Bir g&uuml;n Osman, caminin eşiğinde oturmuştu. Bir fakir yanına gelerek maddi yardım istedi. Osman, beş dirhem ona vermelerini emretti. Fakir: &ldquo;Bu miktar para bana yetmez; beni, daha &ccedil;ok yardım edecek birinin yanına g&ouml;nderin.&rdquo; dedi.</p>\n\n<p>\n	Osman eliyle caminin bir k&ouml;şesine işaret ederek; &ldquo;O gen&ccedil;lerin yanına git&rdquo; dedi.</p>\n\n<p>\n	Orada oturan gen&ccedil;ler ise, İmam Hasan, İmam H&uuml;seyin ve Abdullah bin Cafer&rsquo;di. Fakir adam onların yanına gitti, selam verip muhta&ccedil; olduğunu s&ouml;yledi.</p>\n\n<p>\n	İmam Hasan (a.s), İslam&rsquo;da varolan&nbsp; acıma duygusunun su istifade edilmemesi i&ccedil;in ona yardım etmeden &ouml;nce ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ey fakir! Başkalarından mali yardım istemek, sadece şu &uuml;&ccedil; yerde c&acirc;izdir:</em></p>\n\n<p>\n	<em>1- İnsanın &uuml;zerinde &ouml;demekten aciz olduğu diyet (kan parası) olursa. </em></p>\n\n<p>\n	<em>2- &Ouml;demeye g&uuml;c&uuml; yetmeyeceği, bel b&uuml;ken bir borcu varsa. </em></p>\n\n<p>\n	<em>3- Fakir ve aciz olup da eli bir yere yetişmezse. </em></p>\n\n<p>\n	<em>Bu &uuml;&ccedil; durumdan hangisiyle karşılaşmışsın?&rdquo;</em></p>\n\n<p>\n	Fakir adam; &ldquo;Benim sıkıntım, bu &uuml;&ccedil; şartın birinden ibarettir.&rdquo; dedi.</p>\n\n<p>\n	İmam Hasan (a.s), adamın bu s&ouml;z&uuml; &uuml;zerine elli dinar, İmam H&uuml;seyin (a.s) kırk dokuz dinar, Abdullah bin Cafer ise kırk sekiz dinar verdiler.</p>\n\n<p>\n	Fakir adam geri d&ouml;n&uuml;p Osman&rsquo;ın yanından ge&ccedil;erken Osman ona; &ldquo;Ne yaptın?&rdquo; diye sordu.</p>\n\n<p>\n	Fakir adam ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Senin yanına gelip para istedim, sen de bana bir miktar para verdin, ama bu paraları ne i&ccedil;in istediğimi sormadın. Ama o &uuml;&ccedil; gencin yanına gidip yardım istediğimde onlardan biri (İmam Hasan (a.s); <em>&ldquo;Ne i&ccedil;in para istiyorsun?&rdquo; </em>diye sordu. Sonra ş&ouml;yle buyurdu: &ldquo;Ancak &uuml;&ccedil; durumda, başkalarından mali yardım istenilebilir: <em>&ldquo;Aciz eden diyet, bel b&uuml;ken bor&ccedil;, boyun eğdiren fakirlik.&rdquo;</em></p>\n\n<p>\n	Ben de; &ldquo;Benim sıkıntım o &uuml;&ccedil; durumdan biridir.&rdquo; dedim. Bunun &uuml;zerine birincisi 50 dinar, ikincisi 49 dinar, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; de 48 dinar verdiler.</p>\n\n<p>\n	Osman fakir adamın bu s&ouml;zlerini duyunca ş&ouml;yle dedi: &ldquo;Bu gen&ccedil;lerin benzeri kesinlikle bulunmaz, onlar ilim, hikmet, keramet ve fazilet kaynağıdırlar.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	İmam Hasan&rsquo;la İmam H&uuml;seyin&rsquo;in Yarışı</h2>\n\n<p>\n	Bir g&uuml;n İmam Hasan&rsquo;la İmam H&uuml;seyin (a.s) hen&uuml;z k&uuml;&ccedil;&uuml;k yaşta iken yazı yazıyorlardı. İmam Hasan (a.s) kardeşi H&uuml;seyin (a.s)&rsquo;a: <em>&ldquo;Benim yazım senin yazından daha iyidir.&rdquo;</em> dedi.</p>\n\n<p>\n	İmam H&uuml;seyin: <em>&ldquo;Hayır! Benim yazım daha iyidir.&rdquo;</em> dedi.</p>\n\n<p>\n	Bu y&uuml;zden anneleri Fatıma (a.s)&rsquo;ın yanına gidip; <em>&ldquo;Anneciğim! Hangimizin yazısı daha iyidir?&rdquo;</em> dediler.</p>\n\n<p>\n	Hz. Fatıma (a.s) hi&ccedil; birinin kalbini kırmamak i&ccedil;in; <em>&ldquo;Gidin babanızdan sorun.&rdquo;</em> buyurdu.</p>\n\n<p>\n	Babalarının yanına gidip; <em>&ldquo;Babacığım! Hangimizin yazısı daha g&uuml;zeldir?&rdquo;</em> dediler.</p>\n\n<p>\n	Hz. Ali (a.s) hi&ccedil;birinin kalbini kırmamak i&ccedil;in; <em>&ldquo;Gidin dedeniz Resulullah&rsquo;dan sorun.&rdquo;</em> buyurdular.</p>\n\n<p>\n	Dedeleri Resulullah (s.a.a)&rsquo;in yanına gelerek; <em>&ldquo;Dede! Hangimizin yazısı daha g&uuml;zeldir?&rdquo; </em>diye sordular.</p>\n\n<p>\n	Resulullah (s.a.a); <em>&ldquo;Ben Cebrail&rsquo;den sormadık&ccedil;a sizin yazınız hakkında hakemlik yapmam&rdquo; </em>buyurdular.</p>\n\n<p>\n	Cebrail Resulullah (s.a.a)&rsquo;in huzuruna gelerek ş&ouml;yle dedi: <em>&ldquo;Ya Resulellah! Ben de onların arasında hakemlik yapmam, İsrafil&rsquo;in onların arasında hakemlik yapması gerekir!&rdquo;</em> dedi.</p>\n\n<p>\n	İsrafil; &ldquo;Ben de Allah Teala&rsquo;dan sormadık&ccedil;a onların arasında hakemlik yapmayacağım.&rdquo; dedi.</p>\n\n<p>\n	İşte bundan dolayı İsrafil; <em>&ldquo;Allah&rsquo;ım! Hasan&rsquo;ın yazısı mı daha g&uuml;zel, yoksa H&uuml;seyin&rsquo;in yazısı mı?&rdquo;</em> diye sordu.</p>\n\n<p>\n	Allah-u Teala: <em>&ldquo;Ben hakemlik yapmayacağım, anneleri Fatıma onların arasında hakemlik yapmalıdır.&rdquo;</em> buyurdu.</p>\n\n<p>\n	Allah-u Teala&rsquo;nın emri &uuml;zerine Hz. Fatıma (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Ben sizin aranızda bu gerdanlığın tanelerini dağıtacağım, sizden hanginiz daha &ccedil;ok tane toplarsa, onun yazısı daha g&uuml;zeldir.&rdquo;</em></p>\n\n<p>\n	Daha sonra gerdanlığın tanelerini onların arasında dağıttı. Allah-u Teala Cebrail&rsquo;e, yery&uuml;z&uuml;ne inmesini ve onların rencide olmaması i&ccedil;in gerdanlığın tanelerini onların arasında eşit olarak b&ouml;lmesini emretti. Cebrail de, onların ihtiramı ve tazimi i&ccedil;in Allah-u Teala&rsquo;nın emrini yerine getirdi.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	İşte b&ouml;ylece onlardan hi&ccedil;birinin kalbi kırılmadı ve her ikisi eşit olarak toplayıp hoşnut oldular.</p>\n\n<h2>\n	Edebe Riayet</h2>\n\n<p>\n	Bir g&uuml;n İmam Hasan&rsquo;la İmam H&uuml;seyin (a.s) bir mahalleden ge&ccedil;erken yaşlı bir adamın yanlış abdest aldığını g&ouml;rd&uuml;ler. Bu y&uuml;zden edebi riayet ederek dolaylı yolla doğru abdest almayı ona &ouml;ğretmek istediler.</p>\n\n<p>\n	İlk &ouml;nce yaşlı adamın onların s&ouml;zlerini duyacağı bir şekilde abdest alma hususunda birbirleriyle tartışmaya başladılar.</p>\n\n<p>\n	Onlardan biri: <em>&ldquo;Benim abdestim senin abdestinden daha doğrudur.&rdquo;</em> dedi.</p>\n\n<p>\n	Diğeri: <em>&ldquo;Hayır benim abdestim daha doğrudur.&rdquo;</em> dedi.</p>\n\n<p>\n	Daha sonra yaşlı adamın yanına gelerek; &ldquo;<em>Amca! Biz senin yanında abdest alacağız, zahmet olmazsa hangimizin abdestinin daha doğru olduğunu s&ouml;yle.&rdquo;</em> dediler.</p>\n\n<p>\n	Sonra her ikisi o adamın karşısında doğru bir abdest aldıktan sonra; <em>&ldquo;Hangimizin abdesti daha doğru ve daha g&uuml;zeldi?&rdquo;</em> diye sordular.</p>\n\n<p>\n	Yaşlı adam; &ldquo;Sizin her ikiniz de g&uuml;zel abdest aldınız. Ama bu yaşlı cahil, şimdiye kadar yanlış abdest alıyordu, şimdi sizin bereketiniz ve ceddinizin &uuml;mmetine olan şefkatinizle doğru abdest olmayı sizden &ouml;ğrenmiş oldu.&rdquo; dedi. <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<h2>\n	Gıybet Yapana Karşı Mantıklı Bir Tavır</h2>\n\n<p>\n	Dedikodu ve gıybet yapan bir şahıs, İmam Hasan (a.s)&rsquo;ın huzuruna gelerek; &ldquo;Falan adam senin aleyhinde konuşuyor ve seni k&ouml;t&uuml;l&uuml;yor.&rdquo; dedi.</p>\n\n<p>\n	İmam Hasan (a.s), onun bu s&ouml;z&uuml;nden rahatsız olup surat asarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Sen beni zahmete d&uuml;ş&uuml;rd&uuml;n! Bir M&uuml;sl&uuml;man&rsquo;ın gıybetini duyduğumdan dolayı hem kendi hakkımda Allah&rsquo;tan mağfiret dilemeliyim, hem de benim hakkımda dedikodu yaparak gıybetimi edip g&uuml;nah işleyen o şahıs hakkında dua etmem gerekir.&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Bihar&rsquo;ul- Envar,c. 63, s. 352.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Bihar&rsquo;ul- Envar, c. 43, s. 345.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Bihar&rsquo;ul- Envar, c. 44, s. 119. Bazı rivayetlerde bu kızın ismi &Uuml;mmi G&uuml;l&uuml;s&uuml;m ve İmam Hasan yerine de İmam H&uuml;seyin&rsquo;inin ismi zikredilmiştir.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Bihar&rsquo;ul- Envar,c. 43, s. 352.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Bihar&rsquo;ul Envar, c. 43, s. 333.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Bihar&rsquo;ul Envar, c. 43, s. 309.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Bihar&rsquo;ul Envar, c. 43, s. 319.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Bihar&rsquo;ul Envar, c. 43, s. 350.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Hasan (a.s)’ın Hayatından Dersler','','publish','closed','open','','imam-hasan-a-sin-hayatindan-dersler','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2811',0,'post','',0),(2812,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	Ebu Said-i Akisa ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;a; &ldquo;Neden Muaviye ile sulh yaptın, oysa hak seninle idi; Muaviye ise sapık ve zalimdir?&rdquo; dediğimde İmam Hasan (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Acaba ben babamdan sonra Allah&rsquo;ın h&uuml;cceti ve İmam değil miyim?&rdquo; </em></p>\n\n<p>\n	Zohri- &ldquo;Evet, &ouml;yledir.&rdquo;</p>\n\n<p>\n	İmam (a.s)- <em>&ldquo;Resulullah benim ve kardeşim hakkında; &lsquo;Hasan ve H&uuml;seyn, kalksalar da otursalar da İmamdırlar&rsquo; buyurmamış mıdır?&rdquo;</em></p>\n\n<p>\n	Zohri - Evet buyurmuştur.</p>\n\n<p>\n	İmam (a.s)- <em>&ldquo;&Ouml;yleyse ben İmamım, ister kıyam edim ister etmeyeyim. Benim Muaviye ile sulh yapmamın sebebi, Resulullah&rsquo;ın Beni Zamre, Beni Eşca ve Hudeybiyye&rsquo;de Mekke halkı ile yaptığı sulhun sebebinin aynısıdır; şu farkla ki onlar kafir idi, ama Muaviye ve ashabı kafir h&uuml;km&uuml;ndedirler... Ey Ebu Said! Eğer ben Allah tarafından İmam isem artık senin, maslahatı bilmediğinden dolayı bana itiraz etmenin bir anlamı yoktur; bizim meselimiz Hızır ve Musa&rsquo;nın meseli gibidir. Hızır (a.s), Hz. Musa&rsquo;nın maslahatını bilmediği bazı işler yapıyordu, Musa (a.s) onun işlerini g&ouml;r&uuml;nce sinirlenip itiraz ediyordu; ama Hızır (a.s) yaptığı işin hikmetini a&ccedil;ıkladığında Hz. Musa rahatlayıp susuyordu. Şu kadarını bil ki, eğer Muaviye ile sulh yapmamış olsaydım yery&uuml;z&uuml;nde bir Şia dahi kalmazdı.&rdquo;</em> (14)</p>\n\n<p>\n	İmam Hasan (a.s) bu sulhu ile şialarının canını korumasıyla birlikte Muaviye&rsquo;nin kerih &ccedil;ehresini de aşikar etmiş oldu. Muaviye Nuhayle&rsquo;de yapmış olduğu bir (konuşmasında) ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ben namaz kılasınız, oru&ccedil; tutasınız ve hacca gidesiniz diye sizinle savaşmadım; ben h&uuml;k&uuml;met etmem i&ccedil;in sizinle savaştım ve ona da ulaştım; şimdi Hasan bin Ali ile yapmış olduğum sulhun şartlarını ayağımın altına aldığımı ilan ediyorum.&rdquo; (15)</p>\n\n<p>\n	İmam Hasan (a.s)&rsquo;ı Muaviye ile sulh yapmaya mecbur eden amillerden bazıları da şunlardır: İmam Hasan (a.s)&rsquo;ın ordusunda kendisine candan bağlı olanlar pek azdı, kimisi d&uuml;nya malı elde etmek i&ccedil;in uğraşıyordu, kimisi ş&uuml;phe i&ccedil;indeydi, kimisi dini ama&ccedil; i&ccedil;in değil&nbsp; sırf kabile reislerinin emrine uymak i&ccedil;in gelmişti, kimisi (Havari&ccedil; gibi) İmam&rsquo;ı savunmak değil sadece Muaviye&rsquo;yi sevmedikleri i&ccedil;in gelmişti; (16) kimisi yel hangi yandan eserse &ouml;te yana eğiliyordu; kimisi H&acirc;ricilerin inancına kapılmıştı. M&uuml;sl&uuml;manların i&ccedil;ine d&uuml;şen ayrılık, g&ouml;r&uuml;şlerinin birbirine zıt oluşu, vahdetin kalmayışı, servet elde etme sevdası iman kudretini&nbsp; olduk&ccedil;a zayıflatmıştı. Muaviye&rsquo;nin casusları, bir an bile durmuyorlar, bu ayrılığı, bu, zıddiyeti daha da derinleştiriyorlar ve daha da genişletiyorlardı; vaatle, parayla, tehditle adam avlıyorlardı. (17)</p>\n\n<p>\n	Orduda İmam Hasan (a.s)&rsquo;ı tutup ka&ccedil;ırarak Muaviye&rsquo;ye teslim etmek isteyenler bile vardı. (18)</p>\n\n<p>\n	Bir kere &ccedil;adırlarına girmişler, buldukları her şeyi yağma etmişler, altlarındaki seccadelerini bile &ccedil;ekip almışlardır; hatta birisi kendilerini ağır bir şekilde yaralamıştı... (19)</p>\n\n<p>\n	İmam Hasan (a.s) kesinlikle savaştan &ccedil;ekinmiyordu, Muaviye ile savaşmak i&ccedil;in ordusuna hararetli konuşmalar bile yapıyordu. Bir ara Muaviye&rsquo;nin casuslarını yakalatıp &ouml;ld&uuml;rtt&uuml;kten sonra Muaviye&rsquo;ye ş&ouml;yle bir mektup yazdı:</p>\n\n<p>\n	<em>&ldquo;Casus mu g&ouml;nderiyorsun, savaşmak mı istiyorsun? &Ouml;yleyse savaşa hazırlan.&rdquo;</em> (20)</p>\n\n<p>\n	İmam Hasan (a.s) Muaviye&rsquo;nin barış teklifini, bir yandan da kendi ordusunun durumunu g&ouml;r&uuml;nce, maslahat gereği bazı şartlarla sulh yapmayı uygun g&ouml;rd&uuml;. İmam Hasan (a.s) sonradan ş&ouml;yle buyurmuşlardı: <em>&ldquo;Vallahi ben bu işi Muaviye&rsquo;ye teslim etmezdim; fakat yardımcı bulamadım. Yardımcı bulsaydım, gece de onunla savaşırdım g&uuml;n&uuml;z de; sonundaysa Allah benimle onun arasında h&uuml;kmederdi.&rdquo; </em>(21)</p>\n\n<p>\n	Evet İmam Hasan (a.s) zamanın şartlarına gere barışıyla, İmam H&uuml;seyn (a.s) şahadetiyle, diğer İmamlar talebe eğitmeleriyle İslam dininin yak olmasını &ouml;nlemiş ve Peygamberin mezhebi olan kendi mezheplerini y&uuml;celtme uğrunda ellerinden geleni esirgememişlerdir. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;ne g&ouml;re, eğer İmam Hasan (a.s) İmam H&uuml;seyn (a.s)&rsquo;ın zamanında olsaydı, O da aynısını yapardı. Nitekim İmam H&uuml;seyn de İmam Hasan&rsquo;ın zamanında aynısını yapıp İmam Hasan&rsquo;a destek olmuştur. Eğer İmam Hasan&rsquo;la İmam H&uuml;seyn diğer İmamların zaman ve şartlarında olsalardı O&rsquo;nların yapmış olduklarını&nbsp; bunlar da yaparlardı. Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;ne g&ouml;re İmamların hepsi bir nurdandılar, O&rsquo;nların arasında hi&ccedil;bir fark yoktur.</p>\n\n<p>\n	Allah&rsquo;ım! İmam Ali (a.s)&rsquo;ın sabrı, İmam Hasan (a.s)&rsquo;ın mazlumiyeti, İmam H&uuml;seyn (a.s)&rsquo;ın şahadeti, ve diğer İmamların dua ve &ccedil;abaları h&uuml;rmetine İmam Mehdi (a.s)&rsquo;ın zuhurunu tacil ederek Ehl-i Beyt mektebini d&uuml;nyaya hakim kıl; O&rsquo;nların takip&ccedil;ilerini g&uuml;&ccedil;lendir; d&uuml;şmanlarını zelil eyle.</p>\n\n<p>\n	&nbsp;Allah&rsquo;ım! Bizi, sana varacak yollara hidayet et; bizi sana kavuşturacak en yakın yolda hareket ettir; uzağı bize kolaylaştır; bizleri sana doğru koşan, gelip kapını &ccedil;alan, gece-g&uuml;nd&uuml;z yalnız sana tapan ve azametinden korkan kullarından kıl; kendileri i&ccedil;in kaynakları arındırdığın, arzularına ulaştırdığın, maksatlarına kavuşturduğun, kendi fazlınla ihtiya&ccedil;larını giderip kalplerini sevginle doldurduğun kullarından eyle. Bu &ccedil;alışmaları bizlerden kabul buyur; bizleri Ehl-i Beyt&rsquo;ten ayırma; bu d&uuml;nyada O&rsquo;nların ziyaretlerini, ahirette ise şefaatlerini bizlere nasip eyle. Amin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	14- A. K. c.44, s.1.</p>\n\n<p>\n	15- A. K. c.44, s.49.</p>\n\n<p>\n	16- İrşad-ı Mufid, s.171.</p>\n\n<p>\n	17- A. K. s.172.</p>\n\n<p>\n	18- A. K. s.172-173.</p>\n\n<p>\n	19- Tarih-i Yakubi, c.2, s.204-207. Tarih-i Taberi, c.7, s.1.</p>\n\n<p>\n	20- İrşad-i Mufid, s.170.</p>\n\n<p>\n	21- Tarih Boyunca İslam Mezhepleri ve Şiilik, s.378.&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan\'ın Sulhu','','publish','closed','open','','imam-hasanin-sulhu','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2812',0,'post','',0),(2813,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<h2>\n	GİRİŞ:</h2>\n\n<p>\n	&nbsp;&nbsp; Şiaya g&ouml;re İmamda bulunması gereken sıfatlardan biri şudur; O, halkın en alimi, şeriatı ve halkın ihtiyacı olan şeyleri en iyi bilen ve derk edebilen biri olmalıdır. İmamların bu ilimleri &uuml;&ccedil; yoldan tahsil olunmuştur.</p>\n\n<p>\n	&nbsp;&nbsp; Birinci Yol: Kur&rsquo;an-ı Kerimden istifade ile elde edilen bilgilerdir. İmam Sadık (a.s) konuyla ilgili olarak ş&ouml;yle buyuruyor: &ldquo;Halk arasında ihtilafa sebep olan b&uuml;t&uuml;n konuların asılları ve k&ouml;kleri Allah&rsquo;ın kitabındadır, ancak halk bunları anlayamıyor&rdquo;[1] M&uuml;minlerin emiri Ali(a.s) da ş&ouml;yle buyuruyor: &ldquo;Kur&rsquo;anı dile getirin, ama Kur&rsquo;an sizin i&ccedil;in s&ouml;z s&ouml;ylemez. Ben size ondan haber verebilirim. Ge&ccedil;miş ve geleceğin ilmi bu semavi kitapta mevcuttur. Sizin ile ilgili h&uuml;k&uuml;mler, ihtiya&ccedil; duyduğunuz konular ve &uuml;zerinde ihtilafa d&uuml;şt&uuml;ğ&uuml;n&uuml;z konuların tefsiri bu kitapta mevcuttur. Eğer benden soracak olsanız, size &ouml;ğretirim&rdquo;[2]</p>\n\n<p>\n	&nbsp;&nbsp; Abd&uuml;l-ala Mevla Al-i Sam diyor, İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu duydum. &ldquo;Allah&rsquo;a and olsun! Ben Allah&rsquo;ın kitabını başından sonuna kadar, elimin i&ccedil;i gibi biliyorum. G&ouml;k, yer, ge&ccedil;miş ve geleceğin haberleri bu semavi kitapta mevcuttur. Y&uuml;ce&nbsp; Allah ş&ouml;yle buyuruyor: &ldquo;&hellip;ve biz sana her şeyi beyan eden kitabı indirdik&rdquo;[3]</p>\n\n<p>\n	&nbsp;&nbsp; İkinci Yol: Allah resul&uuml;n&uuml;n s&ouml;zlerinden istifade ve O hazretten, sırayla imamlara irs olarak yetişen sahifeler ile elde edilen bilgilerdir. Peygamber-i Ekrem (s.a.a), Ali (a.s)&rsquo;a ş&ouml;yle buyuruyor: &ldquo;Ya Ali! Allah, seni kendime yakınlaştırmamı ve ilmimi -onu koruyasın diye- sana talim etmemi emretti.&rdquo; Sonra şu ayet nazil oldu: &ldquo;... Ve belleyici kulaklar bellesin diye...&rdquo; O zaman Ali (a.s)&rsquo;a buyurdular. &ldquo;O belleyici kulaktan maksat sensin&rdquo;[4]&nbsp; ve Ali (a.s) Buyuruyor: &ldquo;G&ouml;ğs&uuml;mde &ouml;yle ilimler gizlidir ki, eğer&nbsp; sizlere a&ccedil;ıp s&ouml;ylesem, derin bir kuyunun dibinde hareket eden ip misali, ıstıraba d&uuml;şersiniz. &rdquo;[5]</p>\n\n<p>\n	&nbsp;&nbsp; Ger&ccedil;i Emir-&uuml;l M&uuml;minin (a.s) &ldquo;Belleyici kulak&rdquo; unvanına sahip idi ve yazmaya da ihtiyacı yoktu. Ancak Hazreti Resul (s.a.a) kendinden sonraki imamlara miras kalsın diye, ona yazmasını buyurdular.</p>\n\n<p>\n	&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; Yol: Gayb alemi ile irtibat ve ilham yoluyla elde edilen bilgilerdir. İmam Musa B. Cafer (a.s)&rsquo;ın buyurduğu gibi: &ldquo;Bizim ilmimiz, ge&ccedil;miş, gelecek ve hadis ilmi olarak &uuml;&ccedil; kısımdır. Ge&ccedil;miş ilimler bize tefsir olunmuştur, gelecekle ilgili ilimler de bizim i&ccedil;in yazılmıştır ve hadis ilimleri (olaylar ilmi) ise bizim kalp ve kulaklarımıza ilka olunmaktadır. Bizim ilimlerimizin en faziletlisi bu son kısımdır. Ama n&uuml;b&uuml;vvet, Hz. Muhammed (s.a.a)&rsquo;den sonra sona ermiştir.&rdquo;[6] Haris B. Muğiyre diyor, Hz. Sadık (a.s)&rsquo;a arz ettim: Sizin ilminiz hangi yollarla hasıl oluyor? Hz. Buyurdular: &ldquo;Allah Resul&uuml;nden (s.a.a) ve Ali (a.s)&rsquo;dan miras olarak bize yetişmiştir.&rdquo; Dedim: Biz, sizin kalbinize ilka olduğunu duyduk ve kulaklarınıza ilham oluyormuş? Buyurdular: &ldquo;Veya bunlar&hellip;&rdquo; (yani, biz bu yoldan da bazı şeyleri biliyoruz.)[7]</p>\n\n<p>\n	&nbsp;&nbsp; Elbette bazıları, m&uuml;tevatir haberlerde, İmamların ilimlerinin Peygamber-i Ekrem (s.a.a)&rsquo;den onlara irs olarak yetiştiğini, dolayısıyla onların gaipten haberlerinin de Peygamber-i Ekrem (s.a.a)&rsquo;in mucizelerinin bir c&uuml;z&rsquo;&uuml; olarak değerlendirilmesi gerektiği ve eğer onlara da ilham olunduğunu ve gaybı bildiklerini s&ouml;ylersek, o zaman imamların sonuncusunun ilminin, evvelinkinden (dolayısıyla peygamber(saa)&rsquo;in ilminden) daha fazla olması gerekeceği yolunda d&uuml;ş&uuml;nebilirler. Cevaben diyoruz ki, diğer&nbsp; m&uuml;tevatir haberlerde imamların her birinin ilminin her Cuma gecesi, her kadir gecesi, belki her saati i&ccedil;inde gaybi ilhamlar ve melaikenin s&ouml;zlerini dinleme yoluyla&hellip; vb. şeylerle arttığı rivayet olunmuştur. imamların fazlalaşan bu ilimleri&nbsp; &ouml;ncelikle Peygamber-i&nbsp; Ekrem (s.a.a)&rsquo;e sonra sırasıyla İmam zaman(a.f.)&rsquo;a arz olunana kadar) diğer imamlara ulaştırılır. &Ouml;yle ise imamların verdikleri gaybi haberler, onlara verilen yeni ilimler kabilindendirler, dolayısıyla bunlar, imamların kendilerine ait bir takım kerametlerdir. Buna ek olarak, Allah Resul&uuml;nden onlara yetişen ilimlerin &ccedil;oğu &ouml;z ve muhtasar idi,&nbsp; ama bu sonradan hasıl olan fazlalık ilimlerle, bu &ouml;z bilgiler daha geniş bir şekilde ve b&uuml;t&uuml;n tafsilatıyla onlara verilmektedir. İmam Sadık (a.s) başka bir rivayette &ndash;Z&uuml;rare&rsquo;nin rivayetine g&ouml;re İmam Bakır (a.s)- ş&ouml;yle buyuruyor: &ldquo;Eğer ilimlerde artış&nbsp; olmasaydı biterdi. &rdquo; Z&uuml;rare arz ediyor: Sizin ilminize Resulullah (s.a.a)&rsquo;ın bilmediği bir şey ekleniyor mu?! Hz. buyuruyor: &ldquo; Bizim ilmimize yeni bir şey eklenecekse, &ouml;nce Allah resul&uuml;ne (s.a.a), sonra bizlere yetişinceye kadar bir biri ardınca b&uuml;t&uuml;n imamlara arz edilir&rdquo;[8]&nbsp; İmam Sadık (a.s) buyurdular: &ldquo;Allah tarafından, Resulullah(s.a.a)&rsquo;a verilmeksizin hi&ccedil; bir ilimde artış s&ouml;z konusu olmamaktadır. Sonra M&uuml;minlerin emiri Ali(a.s)&rsquo;a, daha sonra bir biri ardınca diğer imamlara sunulmaktadır.&rdquo;[9]</p>\n\n<p>\n	&nbsp;&nbsp; Ger&ccedil;i imamlara vahiy gelmiyor, lakin onlar ilhamın en y&uuml;ce mertebeleri ile karşı karşıyadırlar. Hasan b. Abbas, İmam Rıza (a.s)&rsquo;a yazıyor: Kurbanın olayım, Resul, Nebi ve İmamın farkı nedir? Hz. Cevapta buyuruyor: &ldquo;Onların farkları şudur; Resul o kimsedir ki, Cebrail ona geliyor ve o Cebrail&rsquo;i g&ouml;r&uuml;yor ve kelamını duyuyor ve ona vahiy nazil oluyor. Bazen de r&uuml;ya aleminde ona vahiy olunmaktadır. Hz. İbrahim (a.s)&rsquo;ın r&uuml;yası gibi. Ama nebi, bazen meleğin kelamını duyuyor, bazen onu g&ouml;r&uuml;yor ama bir şey duymuyor ve Ama İmam Meleğin sesini, kelamını duyuyor ama onu g&ouml;rm&uuml;yor.&rdquo;[10]</p>\n\n<h2>\n	&nbsp;&nbsp; GAYB NEDİR?</h2>\n\n<p>\n	&nbsp;&nbsp; Gayb, şuhud&rsquo;un karşıtı bir kelimedir. Perde arkası ve gizlilik anlamındadır. Genel ve &ouml;zel iki anlamı vardır.</p>\n\n<p>\n	&nbsp;&nbsp; Gayb&rsquo;ın genel anlamı: İnsanın zahiri his ve g&ouml;r&uuml;ş&uuml;nden kayıp olan her hakikattir. Buna g&ouml;re, cahil bir insanın idrakinin &ouml;tesinde olan bir ger&ccedil;eği, onun i&ccedil;in &ldquo;gayb&rdquo; hesap edebiliriz. &Ouml;rneğin, Yaratılış aleminde ve tabiatta bize &ouml;rt&uuml;l&uuml; olarak yaratılmış bir takım sırlar gibi.</p>\n\n<p>\n	&nbsp;&nbsp; Gayb&rsquo;ın &ouml;zel anlamı: Bir takım ger&ccedil;ekler ve tabiat alemi ahvalinin perdesi ardında saklı hakikatlerden ibarettir. &Ouml;rneğin: Allah&rsquo;ın zat-ı z&uuml;l celali, melekler, ruhlar, Kıyamet g&uuml;n&uuml; ve halleri, Cennet, Cehennem, Kaim (a.f)&rsquo;ın kıyamı, İsa (a.s)&rsquo;ın n&uuml;zul&uuml; ve Kuranda ve İslam alimlerince &ldquo;gayb&rdquo; namı ile zikredilenlerin hepsi bu gruptandır. Bu emirler hissedilir cinsten olmadığından onların ispatı i&ccedil;in mefhumlara, ilmi ve akli delil ve&nbsp; burhanlara ihtiya&ccedil; vardır.</p>\n\n<h3>\n	&nbsp;&nbsp; Acaba gayb ilmi yalnızca Allah&rsquo;a (c.c)&rsquo;mı mahsustur?</h3>\n\n<p>\n	&nbsp;&nbsp; Bir grup kimseler, ya garaz veya bazı ayetlere y&uuml;zeysel bakış y&uuml;z&uuml;nden, yolu kaybetmişler. Diyorlar ki, gayb ilmi yalnızca Allah&rsquo;a mahsustur. Hatta Peygamber-i Ekrem (s.a.a) dahi gaipten bir şey bilmiyor. Şu ayeti de delil getiriyorlar, &ldquo;Gayb&rsquo;ın anahtarları Allah&rsquo;ın yanındadır. Ondan başkası ondan habersizdir.&rdquo;[11]</p>\n\n<p>\n	&nbsp;&nbsp; Ş&uuml;phesiz, mutlak gayb Allah (c.c)&rsquo;a aittir ve insanların hislerinden gizli olan olaylar, Hak Teala&rsquo;ya aşikardır. Zira bu m&uuml;lk ve mevcudat aleminde meydana gelen her hadise, melekut aleminde daha kamil ve m&uuml;kemmel bir şekilde meydana gelmiştir ve bu cihanın nefis ve nazmı, &ouml;teki y&uuml;ksek alemden alınmış bir suret h&uuml;km&uuml;ndedir. Şairane bir deyimle: Bu cihan k&ouml;p&uuml;k gibidir ve &ouml;teki cihan derya misali. Ayeti kerime ş&ouml;yle buyuruyor: &ldquo;Her şeyin melekut&rsquo;u elinde olan Allah (c.c) m&uuml;nezzehtir. &rdquo;[12] Demek Allah (c.c) gizli ve aşikar her şeyi biliyor ve o&rsquo;nun i&ccedil;in, zaman&nbsp; a&ccedil;ısından ge&ccedil;miş-gelecek, olmuş - olacak veya hazırda olmanın&nbsp; bir anlamı yoktur. Zira her şey yaratılmadan &ouml;nce, var olduğu anda ve ondan sonra, her haliyle onun yanında hazırdır ve hepsinin nispeti birdir. Lakin konunun a&ccedil;ıklık kazanması ve gaybı Allah&rsquo;a mahsus bilen ve diğerlerinden nefyetenlere karşı bir ka&ccedil; konu altında itiraz ediyoruz.</p>\n\n<h2>\n	&nbsp;&nbsp; KUR&rsquo;ANDA GAYB İLMİ:</h2>\n\n<p>\n	&nbsp;&nbsp; Eğer Kur&rsquo;an da ki ayetlere dikkat edilecek olursa, gayb ilmi ile ilgili ayetlerin &uuml;&ccedil; grupta topladığı g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	&nbsp;&nbsp; 1) Gayb ilmini yalnızca Allah (c.c)&rsquo;a ait bilen ayetler: Ş&ouml;yle&nbsp; buyuruyor: &rdquo;G&ouml;klerin ve yerin gaybı Allah&rsquo;ın ihtiyarındadır&rdquo;[13]&nbsp; ve &ldquo;Deki, Allah&rsquo;tan başka g&ouml;kte ve yerde olan hi&ccedil; kimse gaybı bilmiyor&rdquo;[14]&nbsp; ve bundan &ouml;nce zikredilen ayetler, Hafız Diyor:</p>\n\n<p>\n	&nbsp;&nbsp; Gayb&rsquo;ın sırrını kimse bilmiyor hikaye okuma.</p>\n\n<p>\n	&nbsp;&nbsp; Hangi mahrem kalp bu hareme yol bulmuş.</p>\n\n<p>\n	&nbsp;&nbsp; 2) Allah&rsquo;ın gayb ilmini kendine m&uuml;nhasır kılmadığı ayetler: ş&ouml;yle buyuruyor: &ldquo;B&uuml;y&uuml;k ve y&uuml;ce Allah&rsquo;ın gayb ve şahadete ilmi vardır&rdquo;[15] yine buyuruyor: &ldquo;Sonra yine gayb ve şahadete alim olan Allah&rsquo;ın yanına d&ouml;neceksiniz. &rdquo;[16]</p>\n\n<p>\n	&nbsp;&nbsp; 3) Evliyaullah&rsquo;ın da gayb ilminden muhtasar olarak bildiklerini g&ouml;steren ayetler: ş&ouml;yle buyuruyor: &ldquo;Allah gaybı bilendir ve hi&ccedil; kimseyi kendi gaybına aşina etmez, ancak kendi rızası ile bir resul&uuml;n&uuml; haberdar edebilir ve Allah onu &ouml;n&uuml;nden ve arkasından koruyucu iki melek ile muhafaza eder, korur.&rdquo;[17] Yine ş&ouml;yle buyuruyor: &ldquo;Allah sizleri gaipten haberdar etmiyor, lakin resullerinden se&ccedil;tiği kimseleri gaipten haberdar ediyor.&rdquo;[18] Kuranın mesajını tam anlamıyla idrak edebilmek&nbsp; i&ccedil;in, konuyla ilgili b&uuml;t&uuml;n ayetleri ve rivayetleri&nbsp; bir araya toplayalım ve muhtelif yollarla&nbsp; konunun ispatına &ccedil;alışalım.</p>\n\n<p>\n	&nbsp;&nbsp; A) Gayb ilmini Allah&rsquo;a m&uuml;nhasır bilen ayetlerden maksat, zati ve istikl&acirc;li olan gayb&rsquo;dır. Allah&rsquo;tan gayrisi i&ccedil;inde m&uuml;mk&uuml;n sayılan gayb ilmi ise, Araz ve yarı istikl&acirc;li olan gayb ilmidir. Buna Binaen Hz. Barii Teala&rsquo;dan gayrı herkesin bildiği şey, o&rsquo;ndan ve o&rsquo;nun canibindendir ve o&rsquo;nun talimi iledir. Bunun en g&uuml;zel şahidi, cin suresinde zikredilen&nbsp; ayetlerdir.</p>\n\n<p>\n	&nbsp;&nbsp; B) Gayb aleminin sırları iki kısımdır. Bir kısmı zat-ı mukaddes-i İlahiye mahsustur ki, ondan başkasının eli yetişmez. &Ouml;rneğin, Kıyamet saatinin ilmi ve Mehdi (a.s)&rsquo;ın kıyamının ne zaman olacağı vb. Emir-ul M&uuml;minin Hz. Ali (a.s)&rsquo;dan soruyorlar: Ya Emir-ul M&uuml;minin, sizin gayba ilminiz var mı? Buyuruyor: &ldquo;Gayb ilmi kıyamet saatidir ve şu ayette zikredilenler : &ldquo;Kıyamet zamanı Allah&rsquo;a mahsustur, yağmuru indiren odur, ana rahminde olanı (mahiyetini) bilen odur, kız mı, erkek mi, &ccedil;irkin mi, g&uuml;zel mi, c&ouml;mert mi, cimri mi, saadet ehli mi, şaki mi, Cennet ehli mi, Cehennem ehli mi? Bunlar gayb ilimidir ki, Allah tan gayrisi bilmiyor.&rdquo; Ve bir kısım gayb alemine ait ilimleri de Allah, Peygamberlerine ve veli kullarına talim etmiştir. Hazret, Hadisin devamında ş&ouml;yle buyuruyor: &ldquo;Bundan başka bir takım ilimler de vardır ki, Allah peygamberlerine talim etmiştir. Peygamber-i Ekrem (s.a.a) de bana talim etmiştir.&rdquo;[19]</p>\n\n<p>\n	&nbsp;&nbsp; Buna binaen, tafsili ilim ve b&uuml;t&uuml;n işlerin c&uuml;z&rsquo;iyatından haberdar olmak Allah&rsquo;ın zatına aittir ve bazı yerlerde, bazı insanların icmali olarak gayba aşina olmaları da m&uuml;mk&uuml;nd&uuml;r. Bu da yine Allah tarafındandır diyebiliriz.</p>\n\n<p>\n	&nbsp;&nbsp; C) Bu iki grup ayet ve rivayetleri cem etmek i&ccedil;in diğer bir yol da şudur: Gaybın sırları iki yerde tespit olunmuştur. Biri levh-i Mahfuzdadır, Allah&rsquo;tan başkasının ilmi ona yetişmez ve her hangi bir değişim ve tahavv&uuml;l onda s&ouml;z konusu değildir. Diğeri: Levh-i Mahv ve ispattır, Mukteziyat (gereklilikler) ilmidir. Bu &ouml;zelliğinden &ouml;t&uuml;r&uuml; değişim ve d&ouml;n&uuml;ş&uuml;me m&uuml;saittir. Bu konuda İmam Seccad (a.s) ş&ouml;yle buyuruyor: &ldquo;Eğer Kuranda bir ayet olmasaydı, ben ge&ccedil;mişte olmuş ve kıyamete kadar olacak her şeyi haber verirdim&rdquo; birisi arz etti: O, hangi ayettir? Buyurdular: &ldquo;Allah buyuruyor: &ldquo;Allah istediğini Mahv ve istediğini ispat eder ve &Uuml;mm-&uuml;l kitap (levh-i Mahfuz) onun yanındadır.&rdquo;[20]</p>\n\n<p>\n	&nbsp;&nbsp; D) Bu iki grubun cem&rsquo;i i&ccedil;in diğer bir yol da şudur: Enbiya ve evliyanın gaybi ilimleri, fiili ilimler değil, infiali ilimlerdir. Yani onlardan hi&ccedil;biri bil-fiil her zaman ve her hakikate ait gayb ilmine sahip değillerdir, belki irade ettikleri zaman, Allah(c.c), onlara talim ediyor. Elbette bu irade de Allah&rsquo;ın rızası dahilinde yerine getirilmektedir. &Ouml;yle ise yalnızca ilahi ilim fiilidir. yani, ilmi ilahi, mevcudatın varlık sebebidir ve mevcudat onun ilminde m&uuml;essir ve mucit değillerdir. Dolayısıyla imamların gaybi ilimlerinin olmadığını g&ouml;sterecek ayet ve rivayetlerin anlamı şudur: Gayb alemine fiili ilimlerinin olmayışıdır. Gayba ilimlerinin olduğunu g&ouml;steren ayet ve rivayetlerin anlamı da şudur:&nbsp; İlmi infiali yoluyla gayba haberdardırlar. Bu iddiaya delil ve şahit olarak şu hadis yeterlidir. İmam Sadık (a.s) buyuruyor: &ldquo;İmam bir şeyi bilmek istediği zaman, Allah ona &ouml;ğretiyor&rdquo;[21]</p>\n\n<p>\n	&nbsp;&nbsp; B&uuml;t&uuml;n bu zikredilen yollardan elde edilen şudur:&nbsp; Y&uuml;ce Allah, gayb ilminin mutlak sahibidir ve her şeyi ihata etmiştir ve ondan gayrisi, ilmi ilahiyi &ouml;ğrenmişlerdir. Diğer bir değişle, birinci h&uuml;k&uuml;m gereği, mutlak gayb, Allah (c.c)&rsquo;a aittir. Ama ikinci derecede, Allah&rsquo;ın Gaipten bir miktarını se&ccedil;kin kullarına beyan etmesinin hi&ccedil; bir sakıncası yoktur.&nbsp;&nbsp; Ş&ouml;yle buyuruyor: &ldquo;Meryem&rsquo;in kıssası gayb haberlerindendir, sana vahiy ediyorum.&rdquo;[22]</p>\n\n<p>\n	&nbsp;&nbsp; Buna ilaveten, Peygamber ve imam, halkın o g&uuml;nk&uuml; ihtiya&ccedil;larına yeterli olabilmek ve gelecekte daha değişik şartlarda varolacak insanların ihtiya&ccedil; ve gereksinimlerine cevap verebilmek ve gerekli programları yapabilmek i&ccedil;in, gaybi ilimlerden bir miktarını bilmeleri, bir takım sırlardan haberdar olmaları gerekmektedir. Yine Asif b. Berhiya (Hz. S&uuml;leyman (a.s)&rsquo;ın veziri) bir g&ouml;z kırpma miktarı bir zamanda saba melikesinin tahtını Hz. S&uuml;leyman&rsquo;ın yanında hazır etmişti. Bu c&uuml;zi bir ilme sahipti, Allah (c.c)&nbsp; onun hakkında ş&ouml;yle buyuruyor: &ldquo;Kitaptan ilmi olan kimse dedi: Ben onu (tahtı) sen bir g&ouml;z kırpıncaya kadar yanında hazır edeceğim. S&uuml;leyman (a.s) onu yanında hazır g&ouml;r&uuml;nce, dedi: Bu benim Rabbimin fazlındandır. &rdquo; [23] Ama Ali b. Ebu Talib(as), ilmi k&uuml;lli sahibi olmak &ouml;zelliği ile, bir &ccedil;ok işler g&ouml;rebilirdi. Allah-&uuml; Teala o hazretin hakkında ş&ouml;yle buyuruyor: &ldquo;De ki, Allah ve kitap ilmi yanında olan kimse, benimle sizin aranızda şahit olarak yeter&rdquo;[24]</p>\n\n<p>\n	&nbsp;&nbsp; Ebu Said-i Hodri diyor: Allah Resul&uuml;nden sordum: ayette bahsedilen &ldquo;O, yanında kitap ilminden (bir miktar) olan kimse&rdquo; kimdir? Buyurdular.&nbsp; &ldquo;O, kardeşim S&uuml;leyman b. Davut&rsquo;un vasisi Asif b. Berhiya&rsquo;dır.&rdquo; Dedim: Yanında kitap ilmi-nin tamamı- olan kimse&rdquo; ayetinde kimden s&ouml;z ediliyor? Buyurdular: &ldquo;O, kardeşim ve vasim&nbsp; Ali b. Ebu Talib&rsquo;dir&rdquo;[25]</p>\n\n<p>\n	&nbsp;&nbsp; Diğer yandan Allah-u M&uuml;teal ş&ouml;yle buyuruyor:&nbsp; &ldquo;Biz sana her şeyi beyan eden Kur&rsquo;an ı indirdik. &rdquo;[26] &Ouml;yle ise, eğer bir kimsede b&ouml;yle bir kitabın ilmi varsa, o gaybın ilmine de -izni ilahi ile- sahiptir.</p>\n\n<h2>\n	&nbsp;&nbsp; İRFANİ A&Ccedil;IKLAMA:</h2>\n\n<p>\n	&nbsp;&nbsp; Ayet ve rivayetlerden anlaşıldığı &uuml;zere, insan d&uuml;nyadan gideceği zaman d&uuml;nyevi perde ve hicaplar, mahdudiyetler g&ouml;z&uuml;nden gider ve her şeyi ger&ccedil;ekleri ile g&ouml;r&uuml;r. Ş&ouml;yle buyuruyor: &ldquo; Bu g&uuml;n senden perdeleri kaldırdık ve basiret g&ouml;z&uuml;n daha a&ccedil;ık oldu &rdquo;[27] Bu nispet tabii &ouml;l&uuml;m ile mecbur&icirc;cidir &ldquo;Her nefis &ouml;l&uuml;m&uuml; tadacaktır&rdquo;[28] Ama bazı kimseler var ki, Onlar mecbur&icirc; &ouml;l&uuml;m ile &ouml;ld&uuml;r&uuml;lmeden &ouml;nce kendi havayı nefs ve enaniyetini &ouml;ld&uuml;r&uuml;yor ve kendini Ali (a.s)&rsquo;ın &ldquo;&Ouml;ld&uuml;r&uuml;lmeden &ouml;nce &ouml;l&uuml;n&uuml;z&rdquo;[29]&nbsp; s&ouml;z&uuml;n&uuml;n mısdakı yapıyor. Yani, kendisini - nefsani&nbsp; heveslerini &ouml;ld&uuml;rmek, suretiyle- İhtiyari &ouml;l&uuml;me terk ediyor. Onu mecburi &ouml;l&uuml;me teslim etmeden &ouml;nce ve insanı, Allah ile&nbsp; buluşmaya g&ouml;t&uuml;ren &ouml;l&uuml;m, hayvaniyetten &ouml;l&uuml;p, insaniyette dirilmek suretiyledir. B&ouml;yle bir insan, icmalen ve izni ilahi ile -belki de tafsilen- gayb aleminden haberdar olabilir. Emir-&uuml;l M&uuml;minin Ali (a.s) buyuruyor: &ldquo;Eğer d&uuml;nyevi hicap ve perdeler kalkacak olsa, yakinim fazlalaşmayacak&rdquo;[30] Yine buyuruyor: &ldquo;Beni kaybetmeden sorun benden. Allah&rsquo;a and olsun! Eğer fetva makamında otursam, Tevrat ehline Tevrat&rsquo;ın h&uuml;k&uuml;mleri gereğince ve İncil ehline İncil&rsquo;in h&uuml;k&uuml;mlerince ve Zebur ehline onun h&uuml;k&uuml;mleri ile ve Kur&rsquo;an ehline de onun ile fetva veririm. Eğer Allah o kitaplara dil verecek olsa, diyecekler ki, Ali (a.s) doğru s&ouml;yledi ve sizlere, bizde olduğu şekliyle fetva verdi&rdquo;[31]</p>\n\n<p>\n	&nbsp;&nbsp; Ali&rsquo;den başka kimdi ki, halka sorun bana! Diyebilsin</p>\n\n<p>\n	&nbsp;&nbsp; Ş&uuml;phesiz ilim madeni olmak gerek ve Ali&rsquo;yi inkar...</p>\n\n<p>\n	&nbsp;&nbsp; Şunu da belirtmek yerinde olacak : Ger&ccedil;i Hz. Fatıma-i Zehra (a.s), nebi ve imam değildi ama vilayet makamında olanlarla aynı makama sahip idi ve onlardan hi&ccedil; bir farkı yoktu. Hz. Resul-&uuml; Ekrem (s.a.a) Hz. Ali ve Hz.Fatıma (a.s)&rsquo;ı k&uuml;f&uuml;v ve birbirine layık eş olarak beyan buyurmuşlardır ve Hz. Fatıma (a.s)&rsquo;ın gaybı ilimleri bildiğinde de hi&ccedil; bir ş&uuml;pheye yer yoktur ve bazen gayb aleminden haberler de veriyordu. İnşallah ilerde zikredeceğiz.</p>\n\n<p>\n	&nbsp;&nbsp; Gayb alemiyle ilgili konu da bu kadar. Ama bu irtibat ger&ccedil;ekleşmiş mi, ger&ccedil;ekleşmemiş mi? Ayrı bir konudur. Bunun ispatı i&ccedil;in se&ccedil;ilmiş rivayetler, Peygamber ve imamların gaipten haberler verdiğine delalet etmektedirler, on&nbsp; d&ouml;rt fasılda ayrı ayrı zikredilmişlerdir. Bu yolla o B&uuml;y&uuml;k şahsiyetlerin imamet ve vilayetleri de sabitleşmiş olacaktır.&nbsp; Allah&rsquo;ım bizden kabul buyur. Sensin işiten ve bilen</p>\n\n<h3>\n	&nbsp;&nbsp; HZ. H&Uuml;SEYİN BİN ALİ (AS)&rsquo;IN GAYBİ HABERLERİ:<br />\n	&nbsp;<br />\n	&nbsp;&nbsp; 64-İMAM H&Uuml;SEYİN (A.S) MEDİNEYİ Nİ&Ccedil;İN TERKETTİ?</h3>\n\n<p>\n	&nbsp;&nbsp; Hz. Sadık (a.s) buyuruyor; &ldquo;İmam Irak&rsquo;a doğru hareket ettiğinde birisi ona ni&ccedil;in Medine&rsquo;yi terk ettin? diye sordu, Buyurdular: &ldquo;Vah sana! &Uuml;meyye oğulları ihtiramımızı kırdılar sabrettim, malımı g&ouml;t&uuml;rmek istediler sabrettim, şimdi de kanımı akıtmak istediler artık sabretmedim. Allah&rsquo;a and olsun ki, onlar beni &ouml;ld&uuml;recekler. Allah da onların &uuml;zerine umumi bir zillet ve keskin kılı&ccedil;ları musallat edecek ve onlara &ouml;yle kimseleri musallat edecek ki, onları zelil edecekler.&rdquo; Daha sonra Kerbela&rsquo;da durduklarında buyurdular: &ldquo;Allah&#39;a yenim ediyorum, bu g&uuml;n dertlere tutulma g&uuml;n&uuml;d&uuml;r. Burası da bizim kanlarımızın d&ouml;k&uuml;leceği ve &ccedil;adırlarımızın yağmalanacağı yerlerdir.&rdquo; Sonra ashabına hitaben buyurdular: &ldquo;Kalkın bu sudan i&ccedil;in, bu sizin son nasibinizdir, gus&uuml;l edin, abdest alın&nbsp; ve elbiselerinizi yıkayın, onlar&nbsp; kefeniniz olacaklar.&rdquo; Ordugahının etrafında, d&uuml;şman tek taraftan hamle etsin diye k&uuml;&ccedil;&uuml;c&uuml;k bir hendek kazarak ateş yaktı.. &Ouml;mer b. Sad&rsquo;ın ordusundan biri gelip ateşi g&ouml;rd&uuml;ğ&uuml;nde dedi ki: &ldquo;Ey H&uuml;seyin!.. Koşarak kendisine geldiğiniz ateşle sizi m&uuml;jdeliyorum.&rdquo; İmam ellerini duaya kaldırıp arz etti: &ldquo;İlahi! Ateşin azabını ona d&uuml;nyada tattır.&rdquo; O&rsquo;nun atı azgınlaştı, o da ateşe d&uuml;ş&uuml;p yandı. O anda başka biri gelip, imam ve ashabını &ccedil;ağırarak dedi: Fırat&rsquo;ın suyunu g&ouml;rm&uuml;yor musunuz, nasıl balık gibi dalgalanıyor. Yemin olsun ki, ecel şerbetini tatmadan ondan bir damla tadamayacaksınız. İmam H&uuml;seyin (a.s) arz etti:&nbsp; &ldquo;İlahi! Onu susuzluk i&ccedil;inde &ouml;ld&uuml;r&rdquo; ravi diyor, susuzluktan gırtlağı tıkandı, atların altında par&ccedil;alanıp can verdi.[32]</p>\n\n<h3>\n	&nbsp;&nbsp; 65-HIRSIZLARI TANITMASI:</h3>\n\n<p>\n	&nbsp;&nbsp; Hz. Sadık (a.s) babaları vasıtasıyla naklediyor ki, İmam H&uuml;seyin (a.s) gulamlarından birini bir yere g&ouml;ndermek istediğinde buyuruyordu; &ldquo;Filan g&uuml;n gitmeyin, filan g&uuml;n gidin. Eğer muhalefet etseniz, Yol kesiciler size &ccedil;atacaklar.&rdquo; Bir g&uuml;n emrin aksine dışarı gittiler, hırsızlar onların &uuml;zerine &uuml;ş&uuml;ş&uuml;p hepsini &ouml;ld&uuml;rd&uuml;ler, mallarını da yağma ettiler. Haber o hazrete yetiştiğinde buyurdular: &ldquo;Ben onları b&ouml;yle bir g&uuml;n i&ccedil;in uyarmıştım, ama kabul etmediler.&rdquo; Daha sonra aynı saatte kalkıp hakime gitti. Hakim dedi ki, duyduğuma g&ouml;re&nbsp; gulamlarını &ouml;ld&uuml;rm&uuml;şler. Allah sana karşılığını eta etsin. Buyurdu: &ldquo;Ben onların katillerini s&ouml;yleyeceğim. Onları sıkıca yakalayın.&rdquo; Dedi ki, ey Allah resul&uuml;n&uuml;n oğlu sen onları tanıyor musun? Buyurdu: &ldquo;Evet, seni tanıdığım gibi&rdquo; ve hakimin yanındaki kişiyi işaret etti, sonra ekledi: &ldquo;Bu da onlardandır.&rdquo; O adam, nereden bu nispeti bana veriyorsun? Ve benim de onlardan olduğumu nereden biliyorsun? Diye itiraz edince, Buyurdu: &ldquo;Eğer doğrusunu s&ouml;ylesem, sende doğrusunu s&ouml;yleyecek misin?&rdquo; Dedi ki: &ldquo;Evet.&rdquo; Hazret buyurdular: &ldquo;Falan adamlarla dışarı &ccedil;ıktınız (hepsini ismi ile zikretti) Onlardan d&ouml;rd&uuml; Medine gulamlarından ve diğerleri de Habeşi gulamlarındandı,&rdquo; Hakim kişiye dedi: &ldquo;Minber ve kabrin sahibine (Peygamber (saa)&rsquo;e and olsun ki! Ya doğruyu s&ouml;ylersin, ya da şallak altında etini par&ccedil;a par&ccedil;a ederim.&rdquo; Dedi ki, Allah&rsquo;a yemin ederim ki, H&uuml;seyin doğruyu s&ouml;yledi. Sanki bizimle birlikteydi. Sonra hakim onların hepsini topladı ve boyunlarını vurdurdu.[33]</p>\n\n<h3>\n	&nbsp;&nbsp; 66-&Ouml;MER İBNİ SA&rsquo;D&rsquo;IN GELECEĞİNDEN HABER VERMESİ:</h3>\n\n<p>\n	&nbsp;&nbsp; Salim b. Ebu Hafsa diyor: &Ouml;mer b.Sad, Hz. H&uuml;seyin (a.s)&rsquo;a dedi; Ya Eba Abdullah, bizim nahiyede akılsız adamlar var, seni benim &ouml;ld&uuml;receğimi s&ouml;yl&uuml;yorlar. Hz. Buyurdu: &ldquo;Onlar akılsız değiller, belki akıl sahipleridirler, ama benim g&ouml;z&uuml;m bununla aydınlıktır ki, benden sonra &ccedil;ok az Irak unundan başka bir şey nasibin olmayacak.&rdquo;[34]</p>\n\n<h3>\n	&nbsp;&nbsp; 67-Y&Uuml;K&Uuml;N&Uuml;Z&Uuml; A&Ccedil;IN, BURASI KERBELA&rsquo;DIR:</h3>\n\n<p>\n	&nbsp;&nbsp; Ebu Mahnef diyor: H&uuml;seyin (a.s) Kerbela&rsquo;ya yetiştiğinde buyurdular: &ldquo;İniniz and olsun, burası bizim s&uuml;varilerin yatağıdır ve and olsun, bizim kanlarımız burada d&ouml;k&uuml;lecek, benim haremime burada ihtiramsızlık edilecek, erkeklerimiz burada &ouml;ld&uuml;r&uuml;lecek, &ccedil;ocuklarımız kurban verilecek ve kabirlerimiz de burada ziyaret edilecek. Buna g&ouml;re ceddim Rasulullah (s.a.a), bu toprağı bana vaat etmiştir, onun vaadi mutlak yerini bulacaktır.[35]</p>\n\n<h3>\n	&nbsp;&nbsp; 68-HAZRETİN ŞEHADETE YAKİNİ:</h3>\n\n<p>\n	&nbsp;&nbsp; Seyyid b. Tavus ş&ouml;yle rivayet ediyor: İmam H&uuml;seyin (a.s) Kerbela&rsquo;ya yetiştiği zaman oturmuş kılıcını ıslah ediyor, bir taraftan da şu şiiri terenn&uuml;m ediyordu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Oh olsun vefasızlığına ey d&uuml;nya,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ge&ccedil;ici dostluğundan kime ne&nbsp; fayda.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Nice sabah ve akşamların vardı,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Dostlar g&uuml;ruhunu kana boyadı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ne d&uuml;şmanlığın kimseye aşikar;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ne de felek, can almaya doyar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu yolun yolcusu, her yaşayan.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;&ccedil; vakti gelmiş, va&rsquo;d edilen an,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;ylesine yakın ki, kararım yok;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Artık Rabden gayrı sığınak da yok.</p>\n\n<p>\n	&nbsp;&nbsp; Ravi diyor, Hz. Zeynep bu şiiri işitince dedi: &ldquo;Kardeşim bu şiiri, &ouml;l&uuml;m&uuml;ne kesin olarak yakin eden kimse s&ouml;yler.&rdquo; Hazret buyurdu: &ldquo;Evet bacı&rdquo; Zeynep (a.s): &ldquo;Ah! Bu ne musibettir ki, H&uuml;seyin (a.s) kendi &ouml;l&uuml;m&uuml;n&uuml; bana haber veriyor!&rdquo; diye feryat edince, imam buyurdu: &ldquo;&Uuml;mm&uuml; G&uuml;ls&uuml;m, Zeynep, Fatıma, Rubab! Beni dinleyin ben &ouml;ld&uuml;kten sonra sa&ccedil;ınızı başınızı yolmayın, y&uuml;z&uuml;n&uuml;z&uuml; yırtmayın ve boş lafları dile getirmeyin.&rdquo;[36]</p>\n\n<h3>\n	&nbsp;&nbsp; 69-ŞEHADET GECESİ:</h3>\n\n<p>\n	&nbsp;&nbsp; Ebu Hamza Somali, Hz. Seccad (a.s)&rsquo;dan naklediyor. Hz. H&uuml;seyin (a.s) şahadet gecesinde ashabına buyurdular: &ldquo;Ben yarın &ouml;ld&uuml;r&uuml;leceğim ve bir tek kişi sağ kalmamak kaydı ile yanımda olanlarda benimle birlikte &ouml;ld&uuml;r&uuml;lecekler.&rdquo; Ashap arz ettiler: &ldquo;Allah&rsquo;a ş&uuml;k&uuml;rler olsun ki, bizi senin yardımına koşmakla şereflendirdi.&rdquo; O zaman Kasım b. Hasan ve oğlu Abdullah&rsquo;ın şahadetlerinden ve &ccedil;ukurda yakılacak ateşten ve olacak bir&ccedil;ok olaylardan haberler verdi. Hz. Seccad (a.s)&rsquo;ın şahadetini sordular, buyurdu: &ldquo;Allah&nbsp; bizim neslimizi d&uuml;nyadan kesmez. O&rsquo;na dokunamayacaklar. Zira O, sekiz imamın babasıdır.&rdquo;[37]</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp; 70-BENİM KAFAMI YEZİD&rsquo;E G&Ouml;T&Uuml;RECEKLER:</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İmam Sadık (a.s)&rsquo;dan rivayet olunmuştur ki, Hz.H&uuml;seyin (a.s) Aşura g&uuml;n&uuml; (Cumartesi g&uuml;n&uuml; idi.) Buyurdular: &ldquo;Benim efradımdan, d&uuml;şman hamlesine maruz kalan hi&ccedil; kimse sağ kalmayacak ve benim başımı da Yezide g&ouml;t&uuml;recekler.&rdquo;[38]</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp; 71-H&Uuml;SEYİN (A.S)&rsquo;IN İLMİ, PEYGAMBER İLMİDİR!</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Huzeyfe diyor, duydum ki H&uuml;seyin (a.s) buyuruyordu: &ldquo;Allah&rsquo;a and olsun ki, &Uuml;meyye oğulları beni &ouml;ld&uuml;rmek &uuml;zere toplanacaklar ve &Ouml;mer b. Sa&rsquo;d onların &ouml;nderidir.&rdquo; O bu s&ouml;z&uuml; peygamber (s.a.a)&rsquo;in hayatı zamanında s&ouml;ylemişti.&nbsp; Peygamber (s.a.a)&rsquo;ın yanına gidip olayı o&rsquo;na haber verdim. Hz. Buyurdular: &ldquo;Benim ilmim H&uuml;seyin&rsquo;in ilmi ve H&uuml;seyin&rsquo;in ilimi de benim ilmimdir&rdquo;[39]</p>\n\n<h3>\n	&nbsp;&nbsp; 72-&Ouml;MER İBNİ SA&rsquo;D&rsquo;IN &Ouml;L&Uuml;M HABERİ:</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hz. H&uuml;seyin b. Ali (a.s) &Ouml;mer b. Sa&rsquo;d&rsquo;a buyurdu: &ldquo;Benim g&ouml;z&uuml;m&uuml; aydın eden şeylerden biri de şudur ki, benden sonra sen, az bir miktar Irak unu dışında bu d&uuml;nya nimetlerinden faydalanamayacaksın.&rdquo; &Ouml;yle de oldu. Rey&rsquo;e yetişmeden Muhtar o&rsquo;nu &ouml;ld&uuml;rd&uuml;.[40]</p>\n\n<h3>\n	&nbsp;&nbsp; 73-İZDİVA&Ccedil; İ&Ccedil;İN MEŞVERET:</h3>\n\n<p>\n	&nbsp;&nbsp; H&uuml;seyin b. Hamedani rivayet ediyor ki, H&uuml;seyin (a.s)&rsquo;ın azatlı k&ouml;lelerinden biri, bir kadınla izdiva&ccedil; etmek konusunda o hazretle meşveret etti. Hazret buyurdular: &ldquo;Bu evliliğine taraftar değilim ve bu kadının senin i&ccedil;in meymeneti yoktur.&rdquo; Fakat gulam&#39;ın kadına olan ilgisi onların evliliğine sebep oldu. &Ccedil;ok malı vardı, hepsi telef oldu, bor&ccedil;lu d&uuml;şt&uuml;, baba ve kardeşi &ouml;ld&uuml;ler Hazret buyurdu: &ldquo;Ondan boşan Allah karşılığını sana eta edecek!&rdquo; O kadını bıraktı. Buyurdu: &ldquo;Şimdi filan kadınla evlen.&rdquo; Gulam o kadınla evlendi, Allah malını ona d&ouml;nd&uuml;rd&uuml; ve o kadından ona bir de &ccedil;ocuk verdi.[41]</p>\n\n<h3>\n	&nbsp;&nbsp; 74-HZ. YAHYA (A.S) İLE HZ. H&Uuml;SEYİN (A.S)&rsquo;IN KATLİNİN BENZERLİĞİ:</h3>\n\n<p>\n	&nbsp;&nbsp; Hz. Seccad (a.s)&rsquo;dan rivayet olunduğuna g&ouml;re buyurdular: &ldquo;Ne zaman İmam H&uuml;seyin (a.s)&rsquo;ın mukaddes huzuruna m&uuml;şerref olsam, Babam Hz. Yahya b. Zekeriya&rsquo;dan ve onun &ouml;ld&uuml;r&uuml;lme şeklinden bahsediyordu. Bir g&uuml;n buyurdu ki: &ldquo;D&uuml;nyanın aşağılık ve pislik olduğunun alametlerinden biri de budur ki, Hz. Yahya (a.s)&rsquo;ın mutahhar (temiz, pak) Başını, İsrail oğullarının zina zedelerinden birinin &ouml;n&uuml;ne g&ouml;t&uuml;rd&uuml;ler.&rdquo; (yani benim başımı da bir zina zadenin &ouml;n&uuml;ne g&ouml;t&uuml;recekler.[42]</p>\n\n<h3>\n	&nbsp;&nbsp; 75-MEHDİ (A.S)&rsquo;DAN HABER VERMESİ:</h3>\n\n<p>\n	&nbsp;&nbsp; Abdurrahman b. Suleyt, İmam H&uuml;seyin (a.s)&rsquo;dan ş&ouml;yle buyurduklarını rivayet etmektedir: &ldquo;Bizden on iki tane Mehdi var. Onların evveli Hz. Ali b. Ebi Taliptir. Sonuncuları da benim dokuzuncu g&ouml;bekten evladımdır. O, hak &uuml;zere kıyam edecek bir imamdır. Allah zul&uuml;m ve fesat y&uuml;z&uuml;nden &ouml;lm&uuml;ş zemini onula yeniden diriltecek M&uuml;şrikler istemeseler de, İslam dinini b&uuml;t&uuml;n dinlere galip kılacak.. Onun bir gaybet d&ouml;nemi var ki, halkın &ccedil;oğu bu devrede dinden d&ouml;nerler, başka bir grupta hak dine girerler. Bazıları onlara, &ldquo;madem doğru s&ouml;yl&uuml;yorsunuz, Mehdinizin zuhuru ne zamandır?&rdquo;diye sorarlar. Bilin ki, gaybet d&ouml;neminde dinsizlerin yalanlarına ve eziyetlerine tahamm&uuml;l ederek, hak din &uuml;zerine sabit kalanlar, Resulullah(saa)&rsquo;ın beraberinde kılı&ccedil;la &ccedil;arpışmış gibidirler.[43]</p>\n\n<p>\n	--------------------------------------------------------------------------------<br />\n	[1] -Usul-u Kafi: c.1-s.605<br />\n	[2] -Usul-u Kafi: c.1-s.61<br />\n	[3] -Usul-u Kafi: c.1-s.229&nbsp;&nbsp; &nbsp;<br />\n	[4] -El-Mizan Tefsiri: c.19-s.396<br />\n	[5] -Nehc-&uuml;l Belağa: 5.Hutbe. s.57<br />\n	[6] -Usul-u Kafi: c.1-s.264<br />\n	[7] -Usul-u Kafi: c.1-s.264<br />\n	[8] - Usul-u Kafi: c.1- s.255<br />\n	[9]- Usul-u Kafi: c.1-s.255<br />\n	[10]- Usul-u Kafi: c.1-s.176<br />\n	[11] -En&rsquo;am:59<br />\n	[12] -En&rsquo;am: 50<br />\n	[13] - Hud:123<br />\n	[14] -Neml:65<br />\n	[15] - Ra&rsquo;d: 9<br />\n	[16] -Z&uuml;mer:46<br />\n	[17] -Cin:26-27<br />\n	[18] -Al-i İmran:179.s<br />\n	[19] -Nehc-&uuml;l Belağa: 128. Hutbe<br />\n	[20] -Numune tefsiri: 25.c-149.s<br />\n	[21] -Usul-u Kafi: c.1-s.258<br />\n	[22] -Hud: 49<br />\n	[23] -Neml: 40<br />\n	[24] -Ra&rsquo;d: 43<br />\n	[25] -El-Mizan: c.11-s.387<br />\n	[26] -Nahl: 89<br />\n	[27] - K&acirc;f: 22<br />\n	[28] -Al-İmran: 179<br />\n	[29] -Mefatih-ul Gayb: s.629 &nbsp;<br />\n	[30] -G&uuml;rer-&uuml;l Hikem: 752. Fasıl, S.142<br />\n	[31] -Yenabi-ul Meveddet: c.1-s.71<br />\n	[32] -Isbat-ul Hudat: 5.c- 179.s<br />\n	[33] -Isbat-ul Hudat: 5.c. 179.s<br />\n	[34] -Isbat-ul Hudat: 5.c, 190.s<br />\n	[35] -İrşad-ı M&uuml;fid: 489.s<br />\n	[36] -Luhufu Seyyid b. Tavus: 81.s<br />\n	[37] -Isbat-ul Hudat: 5.c. 204.s.<br />\n	[38] -Isbat-ul Hudat 5.c. 205.s.<br />\n	[39] -İsbat-ul Hudat c.5-s.207<br />\n	[40] -İsbat-ul Hudat: C.5-S.210<br />\n	[41] -İsbat-ul Hudat: C.5-S.205<br />\n	[42] - Keşf ul Gumme: C.2-S.9<br />\n	[43] - Kemalud-din: C.1-S.317-3.Hadis</p>','İmam Hüseyin\'in (a.s) Gaipten Verdiği Haberler','','publish','closed','open','','imam-huseyinin-a-s-gaipten-verdigi-haberler','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2813',0,'post','',0),(2814,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	G&ouml;&ccedil;ebe bir Arap Medine şehrine gelerek: &ldquo;Bu şehirde en c&ouml;mert ve en &ccedil;ok bağışta bulunan şahıs kimdir?&rdquo; diye sorduğunda, onu İmam H&uuml;seyin (a.s)&rsquo;ın yanına g&ouml;nderdiler. G&ouml;&ccedil;ebe adam camiye girerek İmam H&uuml;seyin (a.s)&rsquo;ı namaz halinde g&ouml;rd&uuml;. İmam&rsquo;ın karşısında durarak h&acirc;cetini şu şiirle dile getirdi:<br />\n	Sana &uuml;mit eden şimdiye kadar &uuml;mitsiz olmamıştır,<br />\n	Senin kapının halkasını &ccedil;alan eli boş geri d&ouml;nmemiştir.<br />\n	Sen c&ouml;mert ve g&uuml;venilir birisin,<br />\n	Baban (ise) fasık kimseleri &ouml;ld&uuml;rendir.<br />\n	Eğer ilk baştan sizler olmasaydınız,<br />\n	Bizler cehennem ateşine du&ccedil;ar olurduk.<br />\n	G&ouml;&ccedil;ebe adam şiirlerini okuyordu ve İmam (a.s) ise, namaz halinde idi. Namazın selamını verir vermez evine d&ouml;nerek hizmet&ccedil;isi Kanber&rsquo;e: &ldquo;Hicaz malından bir şey kalmış mıdır?&rdquo; diye sordu.<br />\n	Kanber de: &ldquo;Evet, d&ouml;rt bin dinar kalmıştır&rdquo; dedi.<br />\n	İmam (a.s): &ldquo;O paraları getir; o mala bizden daha m&uuml;stahak olan bir kimse gelmiştir&rdquo; buyurdu.<br />\n	Daha sonra İmam H&uuml;seyin (a.s) abasını omzundan &ccedil;ıkararak yere bıraktı ve o paraları onun i&ccedil;erisine d&ouml;kerek abayla onu sardı ve g&ouml;&ccedil;ebe kimseden utandığından dolayı da elini kapının yarığından dışarı &ccedil;ıkarıp onu o muhta&ccedil; g&ouml;&ccedil;ebeye vererek şu şiiri okudu:<br />\n	Şu dinarları al, ş&uuml;phesiz senden mazeret diliyorum,<br />\n	Bil ki ben sana karşı şefkatliyim.<br />\n	Eğer bug&uuml;n hakkım kendi yetkimde olsaydı,<br />\n	Bundan daha fazla yardımda bulunurdum.<br />\n	Ama zaman, değişimiyle bize cefa etmiştir,<br />\n	Bundan dolayı şimdi elimizde bir şey yoktur.<br />\n	İmam (a.s) bu şiiriyle ondan mazeret diledi ve g&ouml;&ccedil;ebe Arap da paraları alarak ağladı.<br />\n	İmam (a.s): &ldquo;Neden ağladın, bağışımızı az mı buldun?&rdquo; diye sordu.<br />\n	G&ouml;&ccedil;ebe: &ldquo;Hayır, ağlamamın sebebi, toprağın, bağışta bulunan bu elleri nasıl kapsayacağından ve onların toprak altında kalacağından dolayıdır&rdquo; dedi.[1]<br />\n	İmam H&uuml;seyin (as)&rsquo;ın Ziyaret&ccedil;isi<br />\n	Ahmed b. Davud ş&ouml;yle diyor:<br />\n	Muhammed oğlu Ali isminde bir komşum vardı, o ş&ouml;yle dedi:<br />\n	Ben ayda bir defa Kufe&rsquo;den İmam H&uuml;seyin (a.s)&rsquo;ın kabrinin ziyaretine gidiyordum. Yaşlanıp g&uuml;&ccedil;s&uuml;zleştiğimde İmam (a.s)&rsquo;ın ziyaretine gidemedim. Ama bir defasında İmam (a.s)&rsquo;ı ziyaret etmek i&ccedil;in piyade olarak yola koyuldum. Birka&ccedil; g&uuml;nden sonra İmam (a.s)&rsquo;ın kutsal kabrinin ziyaretine m&uuml;şerref oldum, selam verdim ve iki rekat ziyaret namazı kıldıktan sonra uyudum. R&uuml;ya aleminde İmam H&uuml;seyin (a.s)&rsquo;ın kabirden dışarı &ccedil;ıkarak ş&ouml;yle buyurduğunu g&ouml;rd&uuml;m:<br />\n	&ldquo;Ey Ali! Neden benim hakkımda cefa ettin; halbuki ben sana karşı şefkatli idim?&rdquo;<br />\n	Arzettim ki: Ey mevlam! Cismim zayıflamış, ayaklarımın artık yol y&uuml;r&uuml;meğe takati yoktur ve &ouml;mr&uuml;m&uuml;n sona erdiğini zannediyorum. Şimdi de &ccedil;ok zorluklarla ziyaretinize gelebildim. Ey mevlam! Nakledilmiş olan bir rivayeti sizin bizzat kendinizden duymak istiyorum.<br />\n	İmam (a.s): &ldquo;Hangi rivayeti?&rdquo; diye sordular.<br />\n	Arzettim ki: Ş&ouml;yle buyurduğunuzu rivayet etmişlerdir: &ldquo;Kim hayatında beni ziyaret ederse, ben onu vefatından sonra ziyaret ederim.&rdquo;<br />\n	İmam (a.s): &ldquo;Evet, ben bunu s&ouml;ylemişim; eğer beni ziyaret eden bir kimsenin cehennem ateşine du&ccedil;ar olduğunu g&ouml;rm&uuml;ş olursam, onu o ateşten kurtarırım&rdquo; buyurdular. [2]<br />\n	[1] - Bihar, c. 44, s. 190.<br />\n	[2] - Bihar, c. 101, s. 16.</p>','İmam Hüseyin (as) ve Fakir','','publish','closed','open','','imam-huseyin-as-ve-fakir','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2814',0,'post','',0),(2815,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	Muharrem ayı kendine &ouml;zg&uuml; &ouml;zellikleri ile kameri takvimin ilk ayı olarak belirlendi.<br />\n	Bug&uuml;n bir muharrem, yeni kameri yılın ilk g&uuml;n&uuml;. M&uuml;sl&uuml;manlar ikinci halife d&ouml;neminde ve Hz. Ali&#39;nin (sa) &ouml;nerisi &uuml;zerine İslam peygamberinin (sav) Mekke&#39;den Medine&#39;ye hicretini İslam&icirc; tarih ve takvimin başlangıcı olarak kabul etti ve muharrem ayı kendine &ouml;zg&uuml; &ouml;zellikleri ve hac ziyaretinin sonu olması ve ayrıca son haram ay olması itibarı ile kameri takvimin ilk ayı olarak belirlendi. Başta şii M&uuml;sl&uuml;manlar olmak &uuml;zere bir&ccedil;ok M&uuml;sl&uuml;man i&ccedil;in yeni kameri yılın başlaması ve muharrem ayının gelmesi, İmam H&uuml;seyin&#39;in (sa) kanlı ve ebedi kıyamını &ccedil;ağrıştırır.<br />\n	İslam tarihinde muharrem ayı, bu ayın onuncu g&uuml;n&uuml;nde yaşanan Aşura hadisesi ile b&uuml;t&uuml;nleşmiştir. Bu hadise &uuml;zerinden asırlar ge&ccedil;tiği halde hala hak ve hakikat peşinde olanların yolunu aydınlatmayı s&uuml;rd&uuml;r&uuml;r. Kameri yılının 12 ayının ilk ayını muharrem olarak adlandırmanın sebebi, cahiliye d&ouml;neminde bu ayda savaşmayı haram bilmeleri y&uuml;z&uuml;ndendir. Bu adlandırmanın amacı insanların bir biri ile savaşmaktan el &ccedil;ekmesi ve topluma genel g&uuml;venlik ve emniyetin h&acirc;kim olmasıydı.<br />\n	Kur&#39;an-ı Kerim&#39;in bazı m&uuml;fessirleri ise yılın d&ouml;rt ayında savaşı haram ilan etme s&uuml;nnetinin Hz. İbrahim d&ouml;neminde yaygınlaşmaya başladığını belirtiyor. Bu kanun cahiliye d&ouml;neminde de bir gelenek olarak yerini korudu ve İslam dini de bu geleneği onayladı. Savaşın haram ilan edilmesi aslında uzun savaşlara son verme ve barış ve huzuru sağlamanın yollarından biriydi. &Ccedil;&uuml;nk&uuml; savaş&ccedil;ılar yılın d&ouml;rt ayında silahları bıraktıklarında d&uuml;ş&uuml;nme fırsatı buluyor ve ayrıca savaşın sonlandırması i&ccedil;in arabuluculuk yapma ihtimali kuvvet kazanıyordu. Fakat maalesef zalim Emevi hanedanı bu ayda İmam H&uuml;seyin&#39;in (sa) kanını akıtmak ve Kerbela faciasına imza atmak sureti ile bu ayın h&uuml;rmetini kırdı.<br />\n	İslam peygamberinin (sav) pak torunlarından İmam Rıza (sa) muharrem ayı hakkında ş&ouml;yle buyurmuştur: Cahiliye d&ouml;neminde bu ayın h&uuml;rmeti i&ccedil;in savaş yapılmıyordu, ancak kameri 61 yılının muharrem ayında bizim gen&ccedil;lerimizin kanını akıttılar ve h&uuml;rmetimizi kırdılar, &ccedil;ocuklarımızı ve kadınlarımızı tutsak ettiler, &ccedil;adırları yaktılar, yağmaladılar ve Allah resul&uuml;n&uuml;n (sav) hanedanının h&uuml;rmetini kırdılar. Kameri 61 yılında ve İslam peygamberinin (sav) rihleti &uuml;zerinden 50 yıl ge&ccedil;tiği bir sırada h&acirc;kimiyetin zul&uuml;m ve istibdadı ve halkın duyarsızlığı y&uuml;z&uuml;nden İslam dini ve Kur&#39;an-ı Kerim yok olma tehlikesi ile karşı karşıya kalmıştı. O tarihte İmam H&uuml;seyin (sa) son semavi dini yeniden ihya etmek &uuml;zere kıyam etti.<br />\n	İmam H&uuml;seyin (sa) Hz. Fatıma (sa) ve Hz. Ali&#39;nin (sa) evladı ve İslam peygamberinin (sav) torunuydu. Allah resul&uuml; (sav) İmam H&uuml;seyin (sa) hakkında &ldquo; H&uuml;seyin bendendir ve ben H&uuml;seyin&#39;denim&rdquo;&zwnj; şeklinde buyurmuştur. İmam H&uuml;seyin (sa) başlattığı kıyamla b&uuml;t&uuml;n beşeriyeti her ve izzetli yaşama dersi verdi ve kanı ile İslam ağacını suladı ve uyuyan vicdanları uyandırdı.</p>\n\n<p>\n	İmam H&uuml;seyin (sa) &ccedil;ocuk &ccedil;ağının ilk altı yılını b&uuml;y&uuml;k ceddi Hz. Muhammed&#39;in (sav) hayatta olduğu yıllarda yaşadı ve daha sonra 30 yıl boyunca babası Hz. Ali&#39;den (sa) feyiz aldı. İmam Ali&#39;nin (sa) şahadetinin ardından İmam H&uuml;seyin (sa) on yıl boyunca sosyal ve siyasi arenalarda ağabeyi İmam Hasan&#39;ın (sa) yanında yer aldı.<br />\n	Emevilerin ilk halifesi Muaviye&#39;nin &ouml;lmesinin ardından, kameri 60 yılında Muaviye&#39;nin fasık oğlu Yezid, Medine valisine bir mektup yazarak validen İmam H&uuml;seyin&#39;den (sa) kendisi i&ccedil;in biat almasını istedi. Ancak Yezid&#39;in fasıklığı ve liyakatsizliğinden haberdar olan İmam H&uuml;seyin (sa) biat etmeyi reddetti ve İslam&#39;ı Yezid&#39;in sultasından kurtarmak i&ccedil;in m&uuml;cadele yolunu se&ccedil;ti. Bu gelişmenin ardından İmam H&uuml;seyin (sa) Medine&#39;den Mekke&#39;ye hicret etti. &Ouml;te yandan Irak&#39;ta K&uuml;fe halkının art arda mektup yazması ve o hazreti bu kente davet etmesinin ardından İmam H&uuml;seyin (sa) Mekke&#39;den K&uuml;fe&#39;ye doğru yola &ccedil;ıktı, fakat K&uuml;fe halkının ihanet etmesi sonucu Irak&#39;ta durum değişti ve uygunsuz hale geldi.<br />\n	Hanedanı ve sahabeleri ile birlikte K&uuml;fe&#39;ye doğru ilerleyen İmam H&uuml;seyin (sa), bu kente ulaşmadan &ouml;nce Kerbela &ccedil;&ouml;l&uuml;nde Yezid ordusu tarafından kuşatıldı, ancak İmam zul&uuml;m ordusuna karşı teslim olmadı. Sonunda, Aşura olarak anılan muharrem ayının onuncu g&uuml;n&uuml;nde İmam H&uuml;seyin (sa) ve beraberindeki sahabeleri Kerbela&#39;nın sıcak ve kurak &ccedil;&ouml;l&uuml;nde mazlumane bir şekilde şehit d&uuml;şt&uuml;. Ger&ccedil;i İmam H&uuml;seyin&#39;in (sa) kıyamı askeri a&ccedil;ıdan g&ouml;recede yenik d&uuml;şt&uuml;, ancak hem o &ccedil;ağda ve hem daha ileriki asırlarda bir&ccedil;ok berekete kaynaklık etti.<br />\n	Seyyidi ş&uuml;heda İmam H&uuml;seyin&#39;in (sa) ger&ccedil;ekleştirdiği kıyamın en belirgin getirisi, insanları cahillikten ve sapkınlıktan kurtarmaktı. İmam H&uuml;seyin (sa) başlattığı bilin&ccedil;li kıyamı ile m&uuml;stekbirlerce yavaş yavaş yok edilen hakla batıl arasındaki sınırı bir kez daha aşik&acirc;r etti. Ger&ccedil;ekte Aşura kıyamının cahillikle m&uuml;cadelesi sadece M&uuml;sl&uuml;manların uyanışı ile sonu&ccedil;lanmadı ve aynı zamanda bir&ccedil;ok gayrim&uuml;slimin de g&ouml;nl&uuml;n&uuml; aydınlattı, &ouml;yle ki Yezid sarayında temsilcisi bulunan bazı gayrim&uuml;slim devletler ve yine manastırlarda itik&acirc;f eden rahibeler de gaflet uykusundan uyandı ve hakikate y&ouml;neldi.<br />\n	Bug&uuml;n İmam H&uuml;seyin&#39;in (sa) kıyamı hala hak ve hakikat peşinde olanların yolunu aydınlatmayı s&uuml;rd&uuml;r&uuml;yor. &Ccedil;ağımızda da İmam H&uuml;seyin&#39;in (sa) ve sahabelerinin şahadet yolu, başlı başına İslam&#39;ın hakkaniyetini ispat etmeye yetiyor. Evet, İmam H&uuml;seyin (sa) ilk kriterini akılcılık ve cahillikle m&uuml;cadele şeklinde beyan ederken en belirgin amacının da insanları bilin&ccedil;lendirme şeklinde ifade ediyor. Ger&ccedil;ekten de eğer bu kıyam hak olmasaydı ve sadece insanların duygularını tahrik ederek ayakta kalacak olsaydı, hi&ccedil; bir zaman insanları akılcı olmaya ve bilin&ccedil;lenmeye davet etmezdi.</p>\n\n<p>\n	Aşura kıyamının sonucunda insanların bilin&ccedil;lenmesinin ardından o d&ouml;nemde ve daha sonraki asırlarda zulme karşı bir&ccedil;ok ayaklanma ger&ccedil;ekleştirdi ki o d&ouml;nemin en &ouml;nemli kıyamları Medine halkının kıyamı, Tevvabeyn kıyamı ve Muhtar kıyamıydı. Daha sonraki asırlarda da bir&ccedil;ok İslam&icirc; ve İslam&icirc; olmayan kıyamlarda zul&uuml;m ve adaletsizlerle savaşıldı, &ccedil;&uuml;nk&uuml; Aşura kıyamı insani ilkelere ve ilahi saiklere dayanarak b&uuml;t&uuml;n insanları zulme karşı kıyam etmeye &ccedil;ağırıyordu.<br />\n	Aşura kıyamını eşsiz yapan ve kamuoyunu derinden etkilemesine sebep olan mesele ise, ancak Allah rızası i&ccedil;in amel etmesi ve O&#39;ndan başkasına g&ouml;z&uuml;n&uuml; yummasıydı. İmam H&uuml;seyin (sa) y&uuml;ce Allah yolunda b&uuml;t&uuml;n varlığını feda etti ve hatta kıyamı i&ccedil;in zafer kazanmayı bile şart g&ouml;rmedi.<br />\n	İmam Aşura&#39;ya bağlanan gecede hanedanına ve sahabelerine ş&ouml;yle buyurdu: Bunlar, yani d&uuml;şmanlar sadece benle savaşmak istiyor. Sizler gecenin karanlığından yararlanarak gidebilirsiniz. Bilin ki yarın bu vadide bulunan herkes &ouml;ld&uuml;r&uuml;lecektir. İmam H&uuml;seyin (sa) o acı anlarda ve 6 aylık evladını elinde şehit ettiklerinde bile ş&ouml;yle buyurdu: Benim i&ccedil;in bu duruma katlanmak daha kolaydır, &ccedil;&uuml;nk&uuml; &acirc;lemleri yaratan Rabbimin huzurunda yaşanmaktadır.<br />\n	Aşura kıyamının bir başka tesiri, insanlarda sabır ve direniş g&uuml;c&uuml;n&uuml; geliştirmektir. Her M&uuml;sl&uuml;man, her h&uuml;r insan, Aşura&#39;nın bereketli sofrasının başında oturduğunda kendi kapasitesine g&ouml;re bu nimet sofrasında yararlanır ve yine kapasitesine g&ouml;re bir s&uuml;re bu sofranın etkisi altında kalır.<br />\n	Ehli beyt (sa) hayranları ve genelde Aşura kıyamı &uuml;zerinde duran herkes, İmam H&uuml;seyin&#39;in (sa) sabır ve direnişinden etkilenmiş ve yaşamlarının en zorlu anlarında o hazreti ve sabrını ve direnişini hatırlamış ve b&ouml;ylece teselli bulmuştur. İmam H&uuml;seyin (sa) &uuml;&ccedil; gece g&uuml;nd&uuml;z, kurak ve susuz bir &ccedil;&ouml;lde d&uuml;şmanın kuşatması altında kaldı ve susuzluk beraberindeki insanları tehdit ediyordu. O hazretin g&ouml;z&uuml; &ouml;n&uuml;nde 6 aylık masum bebeğini şehit ettiler. Ve yine g&ouml;r&uuml;n&uuml;ş&uuml; ve ahlaki &ouml;zellikleri itibarı ile İslam peygamberine (sav) en &ccedil;ok benzeyen fert olan gen&ccedil; oğlunu şehit ederek m&uuml;barek v&uuml;cudunu param par&ccedil;a ettiler, ancak İmam H&uuml;seyin (sa) bu feci faciaların karşısında bir tek kelime etmedi ve ancak Hakkı zikrederek yaralı kalbini teselli etmeye &ccedil;alıştı.<br />\n	H&uuml;rriyet ve h&uuml;r yaşamak, Aşura kıyamının bir başka dersidir. Bug&uuml;n bu b&uuml;y&uuml;k hadisenin &uuml;zerinden asırlar ge&ccedil;tiği bir sırada hala İmam H&uuml;seyin&#39;in (sa) &ldquo;Eğer dininiz yoksa en azından h&uuml;r yaşayın&rdquo;&zwnj; haykırışı yankılanmakta ve beşeriyeti h&uuml;rriyete ve h&uuml;r yaşamaya davet etmektedir.<br />\n	Bug&uuml;n İmam H&uuml;seyin&#39;in (sa) mesajı t&uuml;m g&uuml;c&uuml; ile devam ediyor ve izleyenlerini her t&uuml;rl&uuml; zilletten ve aşağılanmaktan sakındırıyor. Hakkın dışında başkasına kulluk etmemek ve h&uuml;r yaşamak, H&uuml;seyni kıyamın en &ouml;nemli mesajlarından biridir ve &ccedil;ağımızda asil İslam&#39;ı tanımanın en belirgin kriteri sayılır. İşte bu y&uuml;zdendir ki İmam H&uuml;seyin (sa) &acirc;şıkları hangi dinden ve hangi mezhepten olursa olsun, ona iktida ederek Allah&#39;tan başkasına kulluk etmeyi reddetmektedir.</p>','Tarihin Başlangıcı Muharrem','','publish','closed','open','','tarihin-baslangici-muharrem','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2815',0,'post','',0),(2816,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p>\n	Kuşkusuz imam H&uuml;seyin (a.s) ve yareninin son namazını birlikte, &uuml;stelik Aşura g&uuml;n&uuml; ve eşit olmayan bir savaş şartları altında ikame etmesi, namaz farizasının &ouml;nemini bir kez daha ortaya koyuyor.</p>\n\n<p>\n	&nbsp;&Ccedil;&uuml;nk&uuml; bu namazın ikame edilişinin amacı, o hazretin kıyamının eksenini oluşturuyor ve bu eksen Allah&#39;a y&ouml;nelik beslenen aşk ve sevgidir.</p>\n\n<p>\n	Dua ve ibadet, insan ile yaratını arasında muhteşem ve hi&ccedil; kopmayan bir bağ oluşturan, insanların bir ruh haletidir. Dua ve ibadette insanların acizliği ve y&uuml;ce yaratandan ihl&acirc;sla yardım talebinde bulunmasının bir cilvesi ortaya &ccedil;ıkar ve insan ruhu, hayatı yaratan y&uuml;ce Allah&#39;a karşı kanatlanır.</p>\n\n<p>\n	Tapmak ve ibadet etmek, t&uuml;m insanların zatında yer alan ve fıtratından kaynaklanan bir &ouml;zelliktir. Bu y&uuml;zden insan ruhu s&uuml;rekli varlık &acirc;lemini yaratan y&uuml;ce Allah ile se&ccedil;kin ve geliştirici bir bağlantı kurma arzusundadır.</p>\n\n<p>\n	Dua ve ibadeti bilin&ccedil;li ve aşkla fısıldamak gerekir ve bu amelin latif ve yapıcı manalarından faydalanmak şarttır. Dua ve ibadet halinde olan bir kul, her t&uuml;rl&uuml; kibir ve bencillikten uzaklaşır ve yaratanına ibadet ederken, al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve ihl&acirc;slı olmayı &ouml;ğrenir ve yine yaratanı sayesinde huzura kavuşur.</p>\n\n<p>\n	Bu arada imam H&uuml;seyin&#39;in (a.s) hayatının &ccedil;eşitli dilimlerinde derin ve hayat veren ibadetleri, en zengin, en g&uuml;zel ve aynı zamanda en samimi ibadetlerdir.</p>\n\n<p>\n	Arafat &ccedil;&ouml;l&uuml;nde Arife g&uuml;n&uuml; imam H&uuml;seyin (a.s) bazı hanedan fertleri ve arkadaşları ile birlikte &ccedil;adırlardan ayrıldı ve b&uuml;y&uuml;k bir huşu i&ccedil;inde rahmet dağı Cebel-i Rahme&#39;ye doğru y&ouml;neldi. İmam burada Kabe&#39;ye doğru y&ouml;neldi ve m&uuml;barek ellerini y&uuml;z&uuml;ne doğru y&uuml;kseltti ve i&ccedil;indeki sırları beyan ederek kendi kendini yetiştirme ve tanım bağlamında en derin s&ouml;zc&uuml;kleri kullanarak duada bulundu. İmam H&uuml;seyin (a.s) dua etmeye ş&ouml;yle başladı:</p>\n\n<p>\n	&lsquo;Hamd, hi&ccedil; bir şey mukadder buyurduğunu etkileyemeyen ve O&#39;nun bağışlamasını &ouml;nleyemeyen Allah&#39;a mahsustur ve hi&ccedil; bir yaratıcı O&#39;nun gibi yaratıcı olamaz ve O&#39;nun c&ouml;mertliği sonsuzdur. Ne zaman sana seslensem, cevabımı verdin, senden ne istesem, inayet eyledin, ne zaman sana itaat etsem, bana teşekk&uuml;r ettin ve ne zaman sana ş&uuml;kretsem, nimetlerimi arttırdın. Ey baştan sona sevgi dolu Rabbim, senin ne eşin var ki ona sesleneyim, ne benzerin var ki onu &ccedil;ağırayım. Sadece senden cevabımı vermeni istiyorum ve bir tek senden hacet diliyorum ki yerine getiresin. Sana y&ouml;neliyorum ki rahmetinden doyurasın ve sana dayanıyorum, &ccedil;&uuml;nk&uuml; sen tek sığınağımsın.&#39;</p>\n\n<p>\n	Bu duanın her kelimesi insanın g&ouml;nl&uuml;nde nur, tevhit ve sevgi penceresi a&ccedil;ıyor. İmam bu dua ile aslında Allah&#39;ı tanıtmaya ve insanların O&#39;na olan ihtiyacını beyan etmeye &ccedil;alışıyor. İmamın duaları insanla yaratanı arasındaki ilişkiyi en mantıklı bi&ccedil;imde izah ediyor. İmam H&uuml;seyin (a.s) t&uuml;m varlığı ile y&uuml;ce Allah&#39;ın varlığını her yerde hissediyor ve bu g&ouml;rd&uuml;klerini beyan ediyor.</p>\n\n<p>\n	Asırlardan beri bilginler ve d&uuml;ş&uuml;n&uuml;rler Aşura hadisesini &ccedil;eşitli y&ouml;nleri ile araştırmıştır. Bu hadise bir yandan b&uuml;y&uuml;k bir beşeri cinayet ve faciayı yansıtıyor, nitekim d&uuml;şmanlar imam H&uuml;seyin (a.s) ve arkadaşları hakkında acımasızlığı doruğa ulaştırdı ve tarihte kara bir leke geride bıraktı. Ancak &ouml;b&uuml;r yandan bu kıyamın diğer boyutu, azameti ve g&uuml;zelliğidir. Bu hamaset, izzet, şeref, mertlik, cesaret, aşk ve fedak&acirc;rlık doludur.<br />\n	İmam H&uuml;seyin&#39;in (a.s) başlattığı kıyamın g&uuml;zel y&ouml;nlerinden biri, Allah yolunda ve O&#39;nun rızası i&ccedil;in adım attığı yolda yaşanan coşkudur. Buna g&ouml;re imam ta baştan, y&uuml;ce Allah ile kopmaz bir bağ i&ccedil;indedir ve bunu s&ouml;zlerinin arasında bulmak m&uuml;mk&uuml;nd&uuml;r.<br />\n	İmam H&uuml;seyin (a.s) Kufe&#39;ye doğru ilerlerken &ccedil;eşitli aşamalarda ve yer yer konuşmalar yapmış ve fasık Yezid iktidarını ifşa etmiştir. Buralarda imam s&ouml;ze s&uuml;rekli y&uuml;ce Allah&#39;a dua ederek başlamıştır. Nitekim imam bu hareketi ile en başta y&uuml;ce Allah&#39;ın g&uuml;&ccedil; ve azametini insanlara hatırlatmış ve bilin&ccedil;siz ve zalim iktidardan korkan insanları bu bağlamda aydınlatmak istemiştir.<br />\n	Kuşkusuz Aşura&#39;ya bağlanan gece, imam H&uuml;seyin (a.s) ve fedakar arkadaşları a&ccedil;ısından en g&uuml;zel ve en arifane gecelerden biridir. O gece Kerbela &ccedil;&ouml;l&uuml; dua ve ibadet sesleri ile dolmuştu. O g&uuml;n akşam saatlerinde d&uuml;şman ordusunun komutanı &Ouml;mer Bin Sad saldırı emri verdiğinde imam H&uuml;seyin (a.s) cesur kardeşi Abbas&#39;ı el&ccedil;i olarak g&ouml;nderdi ve d&uuml;şman ordusunu saldırıyı yarına kadar ertelemeleri ve bu gece saldırmamaları konusunda ikna etmesini istedi ki, o gece rahat&ccedil;a y&uuml;ce Allah&#39;a ibadet etsinler ve namazlarını kılsınlar. &Ccedil;&uuml;nk&uuml; imam H&uuml;seyin (a.s) y&uuml;ce Allah aşkı ile namaz kılmayı ve Kuran&#39;ı Kerim tilavet etmeyi &ccedil;ok severdi.<br />\n	Evet, İmam H&uuml;seyin (a.s) Allah&#39;ın ihl&acirc;slı kulu ve ibadet hayranıydı. Şehitler efendisi d&uuml;şmandan aldığı s&uuml;renin ardından &ccedil;adırına d&ouml;nd&uuml; ve sabaha kadar Kuran&#39;ı Kerim tilaveti ve dua ile meşgul oldu. Ehl-i Beyt (a.s) mektebinde yetişen imamın arkadaşları da aynı şeyi yaptı. O gece bazıları dua ederken, bazıları da namaz kılıyordu. Biri r&uuml;k&ucirc; halindeyken, &ouml;b&uuml;r&uuml; secde ediyor, bir başkası kıyam ediyor ve &ouml;zetle hepsi y&uuml;ce Allah&#39;a ibadet ediyordu.<br />\n	İslam &acirc;leminin b&uuml;y&uuml;k &acirc;limlerinden Şeyh M&uuml;fit, İrşat adlı eserinde imam H&uuml;seyin&#39;in (a.s) oğlundan naklen ş&ouml;yle anlatıyor: İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: &lsquo;O sırada ben hastaydım. Babamın arkadaşlarına ş&ouml;yle buyurduğunu duydum: &lsquo;Y&uuml;ce Allah&#39;a en iyi dualarımı sunuyorum. İyi g&uuml;nlerimde, zorluklarda O&#39;na ş&uuml;krediyorum. Ey Rabbim, n&uuml;b&uuml;vveti bizim hanedanımıza verdiğin i&ccedil;in, Kuran&#39;ı Kerim&#39;i bize &ouml;ğrettiğin i&ccedil;in, bizleri dinin &acirc;limi ve fakihi yaptığın i&ccedil;in, bize g&ouml;z, kulak ve kalp sunduğunu i&ccedil;in sana ş&uuml;krediyorum. Ey Rabbim, bizi sana ş&uuml;kredenlerden eyle. Ben, kendi sahabemden daha iyi ve daha vefak&acirc;r insanlar tanımıyorum ve ehlibeytimden daha itaatk&acirc;r ve sıla-i rahime bağlı birilerini bilmiyorum. Rabbim sizi, bana yardım ettiğiniz i&ccedil;in m&uuml;kafatlandırsın.&#39;</p>\n\n<p>\n	Namaz, y&uuml;ce Allah ile irtibat kurmanın en g&uuml;zel cilvesidir. Bu manevi irtibat, hatta m&uuml;cadele ve cihat sırasında Allah yolunda cihat eden m&uuml;cahitlere g&uuml;&ccedil; ve &ouml;zg&uuml;ven kazandırıyordu.<br />\n	İmam H&uuml;seyin&#39;de (a.s) namaza b&uuml;y&uuml;k &ouml;nem veren insanlardan biriydi, nitekim o hazret i&ccedil;in yazılan ziyaretnamede ş&ouml;yle okumaktayız: &lsquo;Senin namaz kıldığına ve zekat &ouml;dediğine şahitlik ediyoruz.&#39;<br />\n	Aşura g&uuml;n&uuml; savaş heng&acirc;mesinde, &ouml;ğle namazı vakti geldiğini fark eden Ebu Samame Sayedi, İmam H&uuml;seyin&#39;e (a.s) doğru gitti ve ş&ouml;yle arz etti: &lsquo;Ya Eba Abdullah, canım sana feda, d&uuml;şman ordusu sana yaklaştı ve Allah&#39;a ant olsun ki senden &ouml;nce &ouml;lmeliyim, lakin y&uuml;ce Rabbime kavuşmadan &ouml;nce vakti gelen namazı seninle birlikte kılmak istiyorum.&#39;<br />\n	İmam H&uuml;seyin (a.s) başını g&ouml;k y&uuml;z&uuml;ne &ccedil;evirdi ve ş&ouml;yle buyurdu: &lsquo;Bana namaz vaktini hatırlattın. Allah seni namaz kılanlardan ve zikredenlerden kılsın. Evet, namaz vakti gelmiş.&#39;<br />\n	İmam ş&ouml;yle devam etti: &lsquo;D&uuml;şmana s&ouml;yleyin, namaz kılmak i&ccedil;in m&uuml;hlet versin.&#39;<br />\n	Ancak K&uuml;fe ordusundan Hasin Bin Temim ş&ouml;yle dedi: &lsquo;Sizin namazınız kabul g&ouml;rmez.&#39;<br />\n	İmamın vefak&acirc;r arkadaşlarından Habib Bin Mezahir, Hasin&#39;in s&ouml;z&uuml;ne karşı &ccedil;ıktı ve teke tek bir savaşta şehit d&uuml;şt&uuml;.<br />\n	Zahir Bin Kayn ve Said Bin Abdullah İmamın &ouml;n&uuml;nde durdu ve İmam, arkadaşlarının yarısı ile birlikte savaş sırasında okunan namazı eda etti. Namaz boyunca d&uuml;şman o kadar mızrak fırlattı ki namaz biter bitmez, Said Bin Abdullah yere devrildi ve şehit d&uuml;şt&uuml;.<br />\n	Kuşkusuz İmam H&uuml;seyin (a.s) ve arkadaşlarının son namazını birlikte, &uuml;stelik Aşura g&uuml;n&uuml; ve eşit olmayan bir savaş şartları altında ikame etmesi, namaz farizasının &ouml;nemini bir kez daha ortaya koyuyor. &Ccedil;&uuml;nk&uuml; bu namazın ikame edilişinin amacı, o hazretin kıyamının eksenini oluşturuyor ve bu eksen, subhan olan Allah&#39;a y&ouml;nelik beslenen aşk ve sevgidir.<br />\n	Namaz, İslam dininin en temel ilke ve &ouml;ğretilerinden biridir ve yaşamın zor anları gibi hassas durumlarda bile asla ihmale gelmez ve sadece daha kısa kılınabilir.<br />\n	Namaz, oru&ccedil;, hac, hums ve cihat gibi değildir ki acil durumlarda ondan vazge&ccedil;ilebilsin. Namaza &ouml;nem vermek, imam H&uuml;seyin&#39;in (a.s) t&uuml;m &ccedil;ağlarda insanlara en &ouml;nemli mesajıdır. Nitekim imam Ali&#39;de (a.s) ş&ouml;yle buyuruyor: &lsquo;Benim &uuml;mmetimi iki &ouml;zellikle sınayın: Birincisi namazı vaktinde kılmak ve ikincisi din kardeşlerine yardım etmek ve eğer b&ouml;yle değilse, onlardan uzak durun.&#39;<br />\n	Ger&ccedil;ekte imam H&uuml;seyin&#39;in (a.s) kıyamının esas ekseni, subhan olan Allah&#39;a y&ouml;nelik aşk ve sevgidir. İmam H&uuml;seyin (a.s) hatta şehit d&uuml;şmeden hemen &ouml;nce, hani d&uuml;şman etrafını kuşattığı ve m&uuml;barek v&uuml;cudu kanlar i&ccedil;inde t&uuml;m arkadaşlarını kaybettiği bir sırada bile alnını toprağa koydu ve ş&ouml;yle buyurdu:<br />\n	&quot;Senin kaderine karşı sabrediyorum. Senden başka ilah yoktur, ey sığınanların sığınağı ve senden başka yaratan yoktur. Senin h&uuml;km&uuml;ne sabrediyorum.</p>','Aşura\'nın En Güzel Cilvesi','','publish','closed','open','','asuranin-en-guzel-cilvesi','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2816',0,'post','',0),(2817,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p style=\"text-align: right;\">\n	Erenler 6</p>\n\n<p>\n	Ehl-i Beyt muhipleri tarafından Ehl-i Beyt adına d&uuml;zenlenen anma merasimlerin Ehl-i Beyt İmamları&rsquo;nın, &ouml;zellikle Hz. H&uuml;seyin&#39;in (a.s) anısını ihya etmek amacıyla d&uuml;zenlendiğinde ş&uuml;phe yoktur. Bu anma t&ouml;renleri &ouml;yle k&ouml;ks&uuml;z bir hiss&icirc; davranışın ifadesi de değildir. Aksine &Uuml;meyye Oğulları, selefleri ve h&acirc;leflerinin sundukları saptırılmış İsl&acirc;m anlayışı karşısında Resulullah&#39;ın (s.a.a) getirdiği hakik&icirc; İsl&acirc;m&#39;ın savunulması yolundaki il&acirc;h&icirc; haykırış ve kıyamın unutulmamasıdır.</p>\n\n<p>\n	Hz. H&uuml;seyin&#39;in kıyamı, taşıdığı ender &ouml;zellikleriyle asırlar boyunca eskimeyen bir il&acirc;h&icirc; mesajdan ve keskin h&uuml;ccetten ibarettir. Bu y&uuml;zden bu kıyamı anmak, &uuml;mmetin uyanması ve uyanık olanların ise z&acirc;lim h&acirc;lifelerin İsl&acirc;m&rsquo;ı saptırma yolundaki &ccedil;aba ve desiselerine karşı koyması ve m&uuml;cadele vermesi i&ccedil;in bir itici g&uuml;&ccedil; olmuştur. İşte bunun i&ccedil;indir ki, Ehl-i Beyt İmamları, ashaplarını Hz. H&uuml;seyin&#39;in yasını anmaya emretmiş; kendileri de buna &ouml;zel bir itina g&ouml;stermişlerdir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı Ehl-i Beyt&rsquo;ten &ouml;ğrenmeyenler, Hz. H&uuml;seyin&rsquo;e (a.s) yas merasimi d&uuml;zenlemeyi bir bid&rsquo;at sayabilir; hatta Ben-i &Uuml;meyye&rsquo;ye uyarak, Hz. H&uuml;seyin&rsquo;in (a.s) şah&acirc;det g&uuml;n&uuml;n&uuml; bayram bile yapabilir; b&ouml;ylece Hz. Resulullah&#39;ı (s.a.a) rencide edip, F&acirc;tımat-&uuml;z Zehra&rsquo;nın kalbini yaralayabilirler. Ama Peygamber-i Ekrem&rsquo;in vasiyetine uyarak Kur&rsquo;an ve Ehl-i Beyt&#39;e sarılanlar, aşağıda nakledeceğimiz sahih hadisler gereğince, her yıl Hz. H&uuml;seyin&#39;in şah&acirc;det yıl d&ouml;n&uuml;m&uuml;nde yas merasimleri tertipleyip o imama ağlar; ve onun d&uuml;şmanlarına l&acirc;net ederler. B&ouml;ylece amel, fikir ve hiss&icirc;yatlarıyla Peygamber-i Ekrem ve Ehl-i Beyti&rsquo;ne bağlı olduklarını bildirir ve bunların d&uuml;şmanlarından beraat ederler. Allah-u Te&acirc;la buyurmuştur ki:</p>\n\n<p>\n	<strong>&quot;Allah, bir adamın g&ouml;ğs&uuml;nde iki kalp yaratmış değildir...&quot;</strong> (Ahzab/4) Bu ayetten anlaşılıyor ki, Ehl-i Beyt&#39;in d&uuml;şmanlarına kalbinde bir zerrecik muhabbeti olan şahsın, Ehl-i Beyt&#39;i sevmeyi iddia etmesi, Kur&#39;an&#39;ın kabul etmediği boş bir iddiadan ibarettir.</p>\n\n<p>\n	Biz bu makalede Hz. H&uuml;seyin&rsquo;in (a.s)&nbsp; uğradığı musibete ağlamanın sevabı ve onun k&acirc;tillerine l&acirc;net etmenin sevabı hakkındaki Ehl-i Beyt İmamları&rsquo;ndan nakledilen hadisleri aktaracağız:</p>\n\n<h2>\n	1. Hadis:</h2>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt alimlerinden merhum Şeyh Abbas Kumm&icirc; &ldquo;Nefes-ul Mehmum&rdquo; adlı eserinde kendi senediyle k&acirc;mil muhaddis, İmam-ı Zaman Hz. Mehdinin duasıyla d&uuml;nyaya gelmiş olan, b&uuml;y&uuml;k Ehl-i Beyt alimi Saduk lakabıyla tanınan Ebi Cafer Muhammed İbn-i Ali İbn-i Babeveyh el Kumm&icirc;&#39;den, o da Maceleveyh diye tanınan y&uuml;ce şeyh muhammed İbn-i Ali İbn-i Ebu Kasım&rsquo;dan, o da muhaddislerin &uuml;statlarının &uuml;stadı Ebu Hasan Ali İbn-i İbrahim Kumm&icirc;&#39;den, o da g&uuml;venilir ve &acirc;dil olduğu ispatlanmaya bile ihtiya&ccedil; olmayan değerli ve eski şeyhimiz Ali İbn-i İbrahim&#39;in babası olan İbrahim İbn-i H&acirc;şim&rsquo;den, o da Reyyan İbn-i Şebib&#39;den rivayet etmiştir ki o ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Muharrem ayının ilk g&uuml;n&uuml;nde Hz. Eb-ul Hasan Rıza&rsquo;nın (a.s) yanına vardım; o bana: &quot;Ey İbn-i Şebib, oru&ccedil;lu musun? dedi. &quot;Hayır&quot; dedim. İmam Rıza: <em>&ldquo;Bu g&uuml;n Hz. Zekerya&rsquo;nın <strong>&quot;Ey Rabb&rsquo;im, kendi indinden bana p&acirc;k (temiz) bir soy ver; Sen dua&#39;yı işitensin&quot;</strong> diyerek Rabb&rsquo;ine (A.C) dua ettiği g&uuml;nd&uuml;r. Allah onun duasını kabul buyurdu ve meleklere emretti ki, Zekerya mihrapta durup namaz kılarken ş&ouml;yle nida ettiler: <strong>&quot;Allah seni Yahya ile m&uuml;jdeliyor.&quot;</strong></em></p>\n\n<p>\n	<em>&ldquo;Kim bug&uuml;n oru&ccedil; tutar sonra Allah&rsquo;a (A.C) dua ederse, Allah onun du&acirc;sını kabul eder; nasıl ki Zekerya&#39;nın duasını kabul buyurdu.&rdquo;</em> Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu! C&acirc;hiliyet d&ouml;nemindeki Araplar bile Muharrem ayının h&uuml;rmetini riayet ederek bu ayda savaş ve zulm&uuml; yasak bilirlerdi. Oysa, bu &uuml;mmet ne bu ayın saygısını ve ne de kendi Peygamberlerinin h&uuml;rmetini g&ouml;zettiler. Bu ayda Peygamberin soyunu &ouml;ld&uuml;rd&uuml;ler ve bu ailenin hanımlarını esir aldılar; varlıklarını yağmaladılar; Allah bu g&uuml;nahlarını affetmesin!.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, bir şeye ağlayacak olursan Ali İbn-i Ebu T&acirc;lip oğlu H&uuml;seyin&#39;e (a.s) ağla! Onun başını bir ko&ccedil;u keser gibi kestiler; ve bunun yanı sıra ailesinden d&uuml;nyada benzerleri olmayan 18 yiğidi &ouml;ld&uuml;rd&uuml;ler. Yedi kat g&ouml;k ve yedi kat yer Onun &ouml;l&uuml;m&uuml;ne ağladı; d&ouml;rt bin melek g&ouml;kten ona yardım etmek i&ccedil;in indiler; ama (ilah&icirc; takdir gereği) Hz. H&uuml;seyin&#39;in şehit olduğunu g&ouml;rd&uuml;ler, bu melekler Hz. Mehdi (a.f) kıyam edinceye kadar mahzun ve &uuml;zg&uuml;n bir h&acirc;lde Hz. H&uuml;seyin&#39;in kabri etrafında bulunacaklar; bunlar Hz. Mehdi (a.f) kıyam edince onun y&acirc;ranı arasında yer alırlar. Bunların sloganları <strong>&quot;Ya lı sara til H&uuml;seyin&quot;</strong> (H&uuml;sey&#39;nin kanının davacıları) olacaktır.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, babam kendi babasından o da b&uuml;y&uuml;k babasından (Zeyn-ul &Acirc;bidin &quot;a.s&quot;) rivayet etmiştir ki: Hz. H&uuml;seyin şehit d&uuml;şt&uuml;ğ&uuml;nde g&ouml;kten kan ve kırmızı toprak yağdı.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, eğer H&uuml;seyin&rsquo;e (a.s) g&ouml;z&uuml;n&uuml;n yaşı yanaklarına sarkacak şekilde ağlarsan, Allah senin b&uuml;y&uuml;k olsun k&uuml;&ccedil;&uuml;k olsun az olsun &ccedil;ok olsun b&uuml;t&uuml;n g&uuml;nahlarını bağışlar.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, eğer Allah&#39;ın huzuruna hi&ccedil; bir g&uuml;nahın olmadan &ccedil;ıkmak istiyorsan, Hz. H&uuml;seyin (a.s)&#39;ı ziyaret eyle.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, Peygamber (s.a.a) ile Cennette bina edilmiş olan odalarda yerleşmek istiyorsan H&uuml;seyin&rsquo;in (a.s) k&acirc;tillerine l&acirc;net oku!&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, H&uuml;seyin (a.s) ile birlikte şehit d&uuml;şenlerin sevabı kadar sevap elde etmek istiyorsan, ne zaman H&uuml;seyin (a.s)&#39;ı hatırlasan &quot;keşke onlarla birlikte olaydım da y&uuml;ce makama erişseydim.&quot; de.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, Cennetin y&uuml;ce derecelerinde bizimle birlikte olmak istiyorsan, &uuml;z&uuml;nt&uuml; ve sevincimize sen de ortak ol, bizim vel&acirc;yetimize sarıl (bizi kendine veli ve imam bil). Zira bir adam eğer bir taşa bile bağlı olsa, Allah onu kıyamet g&uuml;n&uuml; o taşla birlikte mahşere getirtir.&rdquo;</em></p>\n\n<h2>\n	2. Hadis:</h2>\n\n<p>\n	&Ouml;nceki hadiste a&ccedil;ıkladığımız senetle (r&acirc;v&icirc;ler silsilesiyle) değerli şeyh Nu&#39;man oğlu Muhammed oğlu Muhammed Mufid&#39;den, o da K&acirc;mil şeyh Eb-ul Kasım K&ucirc;leveyh oğlu Muhammed oğlu Cafer Eb-ul Kasım el Kummi&#39;den, o da İbn-i Velid&#39;den, o da Saffar&#39;den, o da İbn-i Eb-ul Hattab&#39;dan, o da İsm&acirc;il oğlu muhammed&#39;den, o da Akabe oğlu Said&#39;den, o da Ebu Harun Mekfuf&#39;dan rivayet ediyor ki, ş&ouml;yle dedi: &quot;Ben İmam Cafer S&acirc;dık&rsquo;ın (a.s) yanına vardım; İmam S&acirc;dık (a.s): <em>&ldquo;Hz. H&uuml;seyin&#39;in yasında şiir oku!&rdquo;</em> dedi. Ben de okudum; ama O: <em>&ldquo;B&ouml;yle değil, kendinize nasıl okuyorsanız &ouml;yle oku! Hz. H&uuml;seyin&rsquo;in (a.s) kabrinin yanında nasıl okuyorsanız &ouml;yle!&rdquo;</em> dedi. Ben şu şiirleri okudum:</p>\n\n<p>\n	H&uuml;seyin&#39;in kabrine uğrasan p&acirc;k v&uuml;cuduna ş&ouml;yle seslen... İmam S&acirc;dık ağlamaya başladı; o ağlamaya başlayınca ben durdum; <em>&quot;devam et&quot;</em> dedi. Ben okumayı s&uuml;rd&uuml;rd&uuml;m; O bana: <em>&ldquo;Daha fazla oku&rdquo;</em> dedi; ve ben şiir okumaya devam ettim.</p>\n\n<p>\n	İmam S&acirc;dık yine ağladı; ve hanımlar da y&uuml;ksek sesle ağlamaya başladılar; ağlama sesleri kesilince, İmam S&acirc;dık (a.s): <em>&ldquo;Ey Ebu Harun, kim Hz. H&uuml;seyin (a.s) hakkında bir şiir okur ve on kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir.&rdquo; </em>buyurdu. Sonra bir kişiye varıncaya kadar sayıyı azalttı; ve: <em>&ldquo;Kim H&uuml;seyin (a.s) hakkında şiir okuyup bir kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir&quot;</em> dedi. Sonun da ise: <em>&quot;Kim H&uuml;seyin&rsquo;i (a.s) hatırlayıp ağlarsa, onun m&uuml;k&acirc;fatı Cennettir&quot;</em> dedi.</p>\n\n<p>\n	Yukarıda ge&ccedil;en birinci şiir İbn-i N&ucirc;man&#39;ın a&ccedil;ıkladığı &uuml;zere (1) Seyyid Himyeri&#39;ye aittir.</p>\n\n<h2>\n	3. Hadis:</h2>\n\n<p>\n	Birinci hadiste a&ccedil;ıkladığımız r&acirc;viler silsilesiyle Şeyh Saduk&#39;tan, o da İbn-i Abbas&#39;tan rivayet etmiştir ki: Ali (a.s) Resulullah&rsquo;a (s.a.a) :</p>\n\n<p>\n	&ldquo;Ya Resulullah, Sen &Acirc;kil&#39;i seviyor musun?&rdquo; dedi. Hazret: <em>&ldquo;Evet, ben onu iki y&ouml;nden seviyorum; biri, kendisi i&ccedil;in, bir de Ebu T&acirc;lib&#39;in onu sevdiği i&ccedil;in. Onun oğlu senin oğlunun muhabbeti &uuml;zere şehit olacaktır. M&uuml;minlerin g&ouml;zleri onun i&ccedil;in yaşaracak ve mukarreb melekler ona salat g&ouml;nderecektir.&rdquo;</em> buyurdu. Sonra Resulullah (s.a.a) g&ouml;zlerinin yaşı sinesine akacak şekilde ağlamaya başladı. Sonra da: <em>&quot;Yakınlarımın benden sonra uğrayacakları eziyet ve zul&uuml;mleri Allah&#39;a şik&acirc;yet ediyorum&quot;</em> dedi.</p>\n\n<h2>\n	4. Hadis:</h2>\n\n<p>\n	Değerli Şeyh Eb-ul Kasım&#39;a ulaşan, &ouml;nceden a&ccedil;ıkladığımız senetle, o da Mesme Kurdin&#39;den rivayet etmiştir ki, o ş&ouml;yle dedi: İmam Cafer S&acirc;dık bana:</p>\n\n<p>\n	<em>&quot;Ey Kurdin, sen Iraklısın, acaba H&uuml;seyin&rsquo;in kabrini ziyaret etmeğe gidiyor musun?&quot;</em> dedi. &quot;Hayır&quot; dedim. &quot;Ben Basra&rsquo;da tanınmış bir şahısım; bizim bulunduğumuz yerde bu h&acirc;lifeye bağlı bulunanlar var. N&acirc;sıb&icirc; (Ehl-i Beyt d&uuml;şmanı) kabilelere mensup bir &ccedil;ok d&uuml;şmanımız vardır. Bunların S&uuml;leyman oğulları nezdinde beni ihbar etmesinden ve neticede onların baskısına du&ccedil;ar olmaktan endişe duyuyorum.&quot;</p>\n\n<p>\n	<em>&ldquo;Acaba&rdquo; </em>dedi<em> &ldquo;Hz. H&uuml;seyin&#39;in başına gelen musibetleri hatırlamıyor musun?&rdquo; </em></p>\n\n<p>\n	&quot;Hatırlıyorum&quot; dedim.</p>\n\n<p>\n	<em>&quot;O zaman &uuml;z&uuml;nt&uuml; duyup ağlıyor musun?&quot;</em></p>\n\n<p>\n	&quot;Evet vallahi&quot; dedim. &quot;Ağlıyorum; bu h&acirc;limden ailem bile haberdar oluyor; ağlamaktan yemek bile yiyemiyorum; ve bu durumum y&uuml;z&uuml;mden anlaşılıyor.&quot;</p>\n\n<p>\n	<em>&quot;Allah senin g&ouml;z yaşlarını esirgesin&quot;</em> dedi. <em>&quot;Sen bizim sevin&ccedil; ve &uuml;z&uuml;nt&uuml;m&uuml;z&uuml; paylaşanlardansın. Sen &ouml;l&uuml;m zamanında, babamın, baş ucuna gelip &ouml;l&uuml;m meleğine senin hususunda tavsiyede bulunmasına, &ouml;l&uuml;m&uuml;nden &ouml;nce seni sevince boğacak m&uuml;jdeler vermesine şahit olacaksın. G&ouml;receksin ki, &ouml;l&uuml;m meleği sana karşı, şefkatli bir ananın &ccedil;ocuğuna olan şefkatinden daha merhametli davranacaktır.&quot;</em></p>\n\n<p>\n	Sonra İmam S&acirc;dık (a.s) ağladı; ve ben de onunla birlikte ağladım. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Allah&#39;a hamd olsun ki, biz Ehl-i Beyt&#39;i merhametiyle, yaratıklarının &ccedil;oğundan &uuml;st&uuml;n kıldı; biz Ehl-i Beyt&#39;e merhametiyle &ouml;zel mevki verdi.</em></p>\n\n<p>\n	<em>Ey Mesme, yer ve g&ouml;k, Emir-&uuml;l M&uuml;mininin şah&acirc;detinden bu yana bize ağlıyor. Bize ağlayan meleklerin sayısı ise daha fazladır... Bize ve başımıza gelenlere acıyarak ağlayan herkesin, hen&uuml;z g&ouml;z&uuml;nden yaş &ccedil;ıkmadan Allah ona acır. Yanaklarının &uuml;zerine akan g&ouml;zyaşı damlalarından biri cehenneme d&uuml;şecek olursa, cehennemin ateşini s&ouml;nd&uuml;r&uuml;r, &ouml;yle ki, artık sıcaklığı kalmaz. Bizim i&ccedil;in &uuml;z&uuml;len insan, &ouml;l&uuml;m zamanı, Cennetteki havuzda bize kavuşmuş kadar sevinir. Kevser Havuzu bizi sevenlerin gelmesiyle sevinir; ve ondan i&ccedil;en dostumuz, beklemediği tatları alır...&rdquo;</em></p>\n\n<h2>\n	5. Hadis:</h2>\n\n<p>\n	Mezkur senetli Şeyh Eb-ul Kasım Cafer İbn-i K&ucirc;leveyh-i Kummi (r.a)den, o da kendi senediyle Abdullah İbn-i Bukeyr&#39;den rivayet etmiştir ki: Abdullah İbn-i Bukeyr ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık (a.s) ile birlikte hacca gittim...</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;a ş&ouml;yle dedim:</p>\n\n<p>\n	&quot;Ey Resulullah&rsquo;ın torunu! Eğer Hz. H&uuml;seyin&#39;in kabri kazılacak olursa, o kabirde bir şey bulunur mu?&rdquo;</p>\n\n<p>\n	İmam Cafer S&acirc;dık: <em>&quot;Ey İbn-i Bukeyr&rdquo;</em> dedi. <em>&ldquo;Ne de b&uuml;y&uuml;k bir sual eyledin. H&uuml;seyin İbn-i Ali (a.s) babası annesi kardeşi ile birlikte Resulullah&#39;ın bulunduğu Cennetteki yerde bulunuyorlar; ve onunla birlikte rızıklanıyor ve ağırlanıyorlar. H&uuml;seyin (a.s) arşın sağından asılıp ş&ouml;yle diyor: </em></p>\n\n<p>\n	<em>&lsquo;Ey Rabb&rsquo;im, bana verdiğin vaadini ger&ccedil;ekleştir.&rsquo; O, kendi ziyaret&ccedil;ilerine bakıyor; onların isimlerini ve babalarının adlarını ve taşıdıkları azıklarını iyice biliyor; bir adamın kendi &ccedil;ocuğu hakkındaki bilgisinden daha fazla&nbsp; haberdardır o; o, kendisine ağlayana bakıp ona Allah&#39;dan bağış dilemekte ve babasından ona bağış dilemesini istemektedir; ve ş&ouml;yle der: Ey ağlayan! Eğer Allah Te&acirc;la&rsquo;nın sana hazırladığı nimetlerden haberdar olsaydın, ş&uuml;phesiz &uuml;z&uuml;nt&uuml;nden &ccedil;ok, sevinirdin. H&uuml;seyin (a.s) onun her g&uuml;nah ve hatası i&ccedil;in bağış diler.&rdquo; </em></p>\n\n<h2>\n	6. Hadis:</h2>\n\n<p>\n	(Mezkur senetle) Muhammed İbn-i Ali İbn-i Babeveyh-i Kumm&icirc; (r.a) senetli olarak, İmam Rıza (a.s)&#39;dan rivayet etmiştir ki, İmam Rıza (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Bizim musibetlerimizi duyup bize yapılan h&uuml;rmetsizliklere ağlayan kimse, kıyamet g&uuml;n&uuml; bizim derecemizde olur. Bizim musibetlerimizi duyup ağlayan veya ağlatan kimse, g&ouml;zlerin ağladığı g&uuml;n ağlamaz; bizim anımız i&ccedil;in kurulan meclislerde oturan şahsın kalbi, kalplerin &ouml;ld&uuml;ğ&uuml; g&uuml;nde &ouml;lmez.&rdquo;</em> (1)</p>\n\n<h2>\n	7. Hadis:</h2>\n\n<p>\n	Kendi senedimle Şeyh-ut Taife Tus&icirc;&#39;den, o da muttasıl senetle Eban İbn-i Tağlib&#39;den, o da İmam S&acirc;dık (a.s)&#39;dan rivayet etmiştir ki, İmam S&acirc;dık (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;Bizim mazlum halimize &uuml;z&uuml;len şahsın nefesi zikirdir; onun kaygı ve &uuml;z&uuml;nt&uuml;s&uuml; ibadettir; ve bizim sırrımızı gizletmek Allah yolunda cihattır.&quot;</em> Sonra İmam S&acirc;dık buyurdu ki: &quot;Bu hadis altınla yazılmalıdır.&quot;</p>\n\n<h2>\n	8. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh-i Fak&icirc;h Ebu Kasım Cafer İbn-i Kuleveyh&#39;den, o da İbn-i Harice&#39;den, o da İmam Cafer S&acirc;dık&#39;ın ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	<em>&quot;Hz. H&uuml;seyin (a.s): &quot;Ben g&ouml;zyaşlarının şehidiyim. Ben mihnetle şehit edildim. Benim kapıma gelen bir mihnetlinin, Allah tarafından kendi ailesine sevin&ccedil;li olarak d&ouml;nd&uuml;r&uuml;lmesi layıktır.&quot;</em></p>\n\n<h2>\n	9. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile Rabi İbn-i Munzır Hz. H&uuml;seyin&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	<em>&ldquo;Bizim i&ccedil;in g&ouml;zlerinden bir damla yaş d&ouml;ken veya g&ouml;zleri yaşaran her şahsı, Allah Te&acirc;la uzun s&uuml;reler Cennette yerleştirir.&rdquo; </em></p>\n\n<h2>\n	10. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh Eb-ul Kasım Cafer İbn-i Kuleveyh&#39;den, o da kendi senediyle Ebu İmaret el-M&uuml;nşid&#39;den ş&ouml;yle dediğini rivayet etmiştir: &quot;İmam S&acirc;dık (a.s)&#39;ın huzurunda H&uuml;seyin&rsquo;in ismi anılsaydı, o g&uuml;n akşama kadar İmam Cafer S&acirc;dık (a.s) tebess&uuml;m h&acirc;linde g&ouml;r&uuml;lmezdi. İmam Cafer S&acirc;dık (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	<em>&quot;H&uuml;seyin&#39;i anmak her m&uuml;minin g&ouml;z&uuml;n&uuml;n yaşını akıtır.&quot;</em></p>\n\n<h2>\n	11. Hadis:</h2>\n\n<p>\n	Şeyh Ali İbn-i İbrahim&#39;e ulaşan muttasıl senedimle, o da babasından, o da İbn-i Mahbub&#39;dan, o da Muhammed&#39;den, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan ş&ouml;yle dediği rivayet edilmiştir:</p>\n\n<p>\n	İmam Zeynel &Acirc;bidin (a.s) ş&ouml;yle diyordu:</p>\n\n<p>\n	<em>&ldquo;Bir m&uuml;minin g&ouml;zyaşları Hz. H&uuml;seyin i&ccedil;in yanaklarına doğru akarsa, Allah onu uzun s&uuml;reler boyunca yerleşip kalacağı Cennet odalarına yerleştirir. D&uuml;şmanlarımız v&acirc;sıtasıyla bizlere ulaşan eziyetlerden dolayı, yanaklarına akacak şekilde ağlayan m&uuml;mini, Allah, Cennetteki doğruluk yerine yerleştirir. Bizler i&ccedil;in bir eziyete katlanan ve bir musibet neticesinde yanaklarını ıslatacak şekilde g&ouml;zlerinden yaş akıtan şahsın, kıyamet g&uuml;n&uuml; Allah y&uuml;z&uuml;nden eziyetleri uzaklaştırır ve kendi gazabından ve ateşten uzak tutar.&rdquo;</em></p>\n\n<h2>\n	12. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39;a ve Muhammed İbn-i Ali İbn-i Babeveyh Kumm&icirc;&#39;ye varan senetle, o da Kummi&#39;lerin Şeyhi Abdullah İbn-i Cafer Himyeri&#39;den, o da Ahmed İbn-i İshak İbn-i Muhammed el Ez&ucirc;di&#39;den, o da İmam Cafer S&acirc;dık&#39;tan ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;ın Fuzeyl&#39;e ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	<em>&ldquo;Oturup bir birinize hadis okuyor musunuz?&rdquo; </em></p>\n\n<p>\n	Fuzeyl: &quot;Evet sana feda olayım&quot; dedi.</p>\n\n<p>\n	İmam S&acirc;dık (a.s): <em>&ldquo;Ben o meclisleri seviyorum, sizler bizim ş&acirc;nımızı ihya eyleyin. Allah bizim ş&acirc;nımızı ihya edene rahmet eylesin!&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Fuzeyl, kim bizi anar veya bir başkası bizi anar ve onun g&ouml;zlerinden bir sineğin kanadı kadar yaş &ccedil;ıkarsa, Allah onun g&uuml;nahını bağışlar; g&uuml;nahı denizlerin k&ouml;p&uuml;ğ&uuml; kadar olsa bile!&rdquo;</em></p>\n\n<h2>\n	13. Hadis:</h2>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s) bana: <em>&ldquo;Ey Eba İm&acirc;re, Hz. H&uuml;seyin i&ccedil;in şiir oku&rdquo;</em> dedi. Ben de okudum; o da ağladı; sonra tekrar okudum; o yine ağladı; sonra Ebu İm&acirc;re ş&ouml;yle ekliyor:</p>\n\n<p>\n	&ldquo;Allah&#39;a andolsun ki, ben hep okuyordum; ve o da ağlıyordu. O kadar ki, evinden (ailesinin bulunduğu b&ouml;l&uuml;mden) de ağlamak sesini duydum.&quot; Sonra İmam Cafer S&acirc;dık bana ş&ouml;yle dedi: <em>&ldquo;Kim Hz. H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve elli kişiyi ağlatırsa, Cenneti hakkeder (Cennete girer). Eğer H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 30 kişiyi ağlatırsa Cennete girer; eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 20 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in şiir okur ve 10 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kişi H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve bir kişiyi ağlatırsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;yler ve kendisi ağlarsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in bir şiir okur ve &uuml;z&uuml;l&uuml;rse Cenneti hakkeder.&rdquo; </em>(1)</p>\n\n<h2>\n	14. Hadis:</h2>\n\n<p>\n	Rivayet edilmiştir ki: Bizler K&ucirc;fe&rsquo;li bir cemaatle birlikte Hz. İmam Cafer S&acirc;dık (a.s)&#39;ın huzurunda idik. Cafer İbn-i Affan İmam S&acirc;dık&#39;ın huzuruna geldi. İmam kendi yakınında ona yer verdi. Sonra: <em>&quot;Ey Cafer &quot;</em> dedi. O: &quot;Lebbeyk! Ben sana feda olayım&quot; diyerek karşılık verdi. İmam S&acirc;dık: <em>&ldquo;Ben senin Hz. H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;ylediğini ve bu işi iyi başardığını duydum&quot;</em> dedi. O: &quot;Evet ben sana feda olayım&rdquo; dedi. İmam (a.s): <em>&ldquo;Oku&rdquo;</em> dedi: o da okumaya başladı. İmam S&acirc;dık ağladı; yanında bulunanlar da ağladılar; o kadar ki, İmam&#39;ın g&ouml;z yaşları y&uuml;z&uuml;n&uuml; ve sakalını ıslattı. Sonra ş&ouml;yle dedi. <em>&ldquo;Ey Cafer! Andolsun Allah&#39;a ki, Mukarreb melekler bu mecliste hazır idiler; ve senin Hz. H&uuml;seyin (a.s) hakkındaki s&ouml;zlerini duyup bizim gibi ve bizden daha &ccedil;ok ağladılar.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Cafer, Allah senin i&ccedil;in Cennetini baştan başa hak kıldı; ve senin g&uuml;nahlarını bağışladı.&rdquo;</em> Sonra: <em>&ldquo;Ey Cafer&rdquo;</em> dedi. <em>&ldquo;Yine daha da artırayım mı?&rdquo;</em> Cafer: &quot;Evet efendim&rdquo; dedi.</p>\n\n<p>\n	İmam S&acirc;dık buyurdu ki: <em>&ldquo;Her kim ki, H&uuml;seyin (a.s) hakkında bir şiir s&ouml;yler ve ağlar ve ağlatırsa, Allah bunun i&ccedil;in Cenneti ona hak kılar ve onu bağışlar.&rdquo;</em></p>\n\n<h2>\n	15. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39; a ulaşan senetle rivayet ediyorum ki, Şeyh Saduk İbn-i Mesrur&#39; dan, o da Amir&#39; den, o da amcasından, o da Ebu Mahmut oğlu İbrahim&#39; den rivayet ediyor ki: İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: <em>&ldquo;Muharrem ayı &ouml;yle bir aydır ki, c&acirc;hiliyet Arapları bile o ayda savaşmayı haram bilirlerdi; b&ouml;yle bir ayda bizim kanımızı hel&acirc;l bildiler; ve h&uuml;rmetimiz &ccedil;iğnendi; evlat ve ailemiz esir edildi; barınaklarımız yakıldı; b&uuml;t&uuml;n mal varlığımız yağmalandı; ve Resulullah&#39;ın yakınları olan bizlere h&uuml;rmet g&ouml;stermediler.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;H&uuml;seyin&#39;in başına gelen h&acirc;dise (&Acirc;şura g&uuml;n&uuml; h&acirc;disesi) bizim y&uuml;reklerimizi yaralamış, yaralarımızı kanatmış ve g&ouml;z yaşlarımızı akıtmış; Kerb ve Bela &ccedil;&ouml;l&uuml;nde bizim azizimizin h&uuml;rmetini &ccedil;iğnetmiş, ve haşre dek bizlere keder ve bela y&uuml;klemiştir. Hz. H&uuml;seyin (a.s) gibi birisine ağlayanlar ağlasın! &Ccedil;&uuml;nk&uuml; ona ağlamak b&uuml;y&uuml;k g&uuml;nahları yok eder.&rdquo;</em></p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	<em>&ldquo;Muharrem ayı girdiğinde babamın g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmezdi; on g&uuml;n&uuml; hep h&uuml;z&uuml;nle ge&ccedil;irirdi. Muharremin onuncu g&uuml;n&uuml;n&uuml; ise, kendisine m&ucirc;sibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml; yapardı ve: &quot;Bu, H&uuml;seyin (a.s)ın katledildiği g&uuml;nd&uuml;r&quot;</em> derdi.</p>\n\n<h2>\n	16. Hadis:</h2>\n\n<p>\n	İmam Rıza&#39;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	<em>&ldquo;Aş&ucirc;ra g&uuml;n&uuml; işini, tatil eden (bırakan) şahsın,Allah d&uuml;nya ve &acirc;hiret ihtiya&ccedil;larını giderir. Kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; yas ve ağlama g&uuml;n&uuml; yaparsa, Allah Te&acirc;la kıyamet g&uuml;n&uuml;n&uuml; ona neşe ve sevin&ccedil; g&uuml;n&uuml; kılar; ve onu Cennette bizi g&ouml;rmekle hoşnut eder; ve kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; sayarsa ve o g&uuml;n evi i&ccedil;in bir şey alırsa, Allah ona bereket vermez; ve kıyamet g&uuml;n&uuml; Yezit, Ubeydullah İbn-i Ziyat ve &Ouml;mer İbn-i Sa&#39;d (Allah&#39;ın l&acirc;neti onlara olsun) ile mahşere getirir; ve cehennemin en alt tabakasında ona yer verir.&rdquo;</em></p>\n\n<h2>\n	17. Hadis:</h2>\n\n<p>\n	Muttasıl senetle Şeyh Saduk&#39;tan, o da Resulullah&#39;tan (s.a.a) rivayet etmiştir ki:</p>\n\n<p>\n	<em>&ldquo;(Hz M&ucirc;s&acirc;&#39;nın (a.s) Allah&#39;tan bir şey istemesi &uuml;zerine) Allah&#39;tan Hz. M&ucirc;s&acirc;&#39;ya vahiy geldi ki: &ldquo;Ey M&ucirc;s&acirc;, eğer &acirc;lemin yaratılışından sonuna kadar kimin bağışlanmasını istesen icabet ederim, ama H&uuml;seyin&#39;in (a.s) k&acirc;tili hari&ccedil;, ondan intikam alacağım.&rdquo;</em></p>\n\n<h2>\n	18. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;den, o da kendi senediyle İmam Cafer S&acirc;dık&#39;tan (a.s) rivayet etmiştir ki:</p>\n\n<p>\n	<em>&ldquo;Yahya b. Zekerya&#39;nın k&acirc;tili haramz&acirc;de idi; Hz. H&uuml;seyin&#39;in k&acirc;tili de yine haramz&acirc;de idi. G&ouml;ky&uuml;z&uuml; yalnız Hz. Yahya ve Hz. H&uuml;seyin&#39;in (a.s) şah&acirc;deti i&ccedil;in ağladı.&rdquo;</em></p>\n\n<h2>\n	19. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;ten, o da kendi senediyle Davut Rıkki&#39;den rivayet etmiştir ki: &quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) yanında idim. Su istedi, su getirdim; suyu i&ccedil;tikten sonra g&ouml;zlerini yaş kapladı. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&quot;Ey Davut, Allah H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;rene l&acirc;net etsin. Kim su i&ccedil;tiğinde H&uuml;seyin&#39;i (a.s) hatırlar ve onun k&acirc;tiline l&acirc;net okursa Allah Te&acirc;la ona y&uuml;z bin sevap yazar ve onun y&uuml;z bin g&uuml;nahını affeder ve onun makamını y&uuml;z bin derece y&uuml;kseltir</em> <em>ve y&uuml;z bin k&ouml;le azat etmiş gibi olur ve Allah onu sevin&ccedil;li ve mutlu olarak haşr eder.&rdquo;</em></p>\n\n<h2>\n	20. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile sıkat-ul İsl&acirc;m Kuleyni&#39;den, o da kendi senediyle Davut b. Ferkad&#39;dan rivayet ediyor ki:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) evinde oturmuştum. Bir Raibi g&uuml;vercinin &ouml;tt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m; İmam Cafer S&acirc;dık (a.s) kuşa bakarak, <em>&lsquo;Bu kuşun ne s&ouml;ylediğini biliyor musun?&rsquo;</em> dedi. &lsquo;Hayır sana feda olayım&rsquo; dedim. İmam: <em>&lsquo;O, H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;renlere l&acirc;net okuyor. Bu kuşu evlerinizde saklayın.&rsquo;</em> buyurdu.</p>\n\n<p>\n	&nbsp;</p>','EHL-İ BEYT İMAMLARI VE İMAM HÜSEYİN\'E (A.S) AĞLAMAK','','publish','closed','open','','ehl-i-beyt-imamlari-ve-imam-huseyine-a-s-aglamak','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2817',0,'post','',0),(2818,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p style=\"text-align: right;\">\n	Erenler 6</p>\n\n<p>\n	Ehl-i Beyt muhipleri tarafından Ehl-i Beyt adına d&uuml;zenlenen anma merasimlerin Ehl-i Beyt İmamları&rsquo;nın, &ouml;zellikle Hz. H&uuml;seyin&#39;in (a.s) anısını ihya etmek amacıyla d&uuml;zenlendiğinde ş&uuml;phe yoktur. Bu anma t&ouml;renleri &ouml;yle k&ouml;ks&uuml;z bir hiss&icirc; davranışın ifadesi de değildir. Aksine &Uuml;meyye Oğulları, selefleri ve h&acirc;leflerinin sundukları saptırılmış İsl&acirc;m anlayışı karşısında Resulullah&#39;ın (s.a.a) getirdiği hakik&icirc; İsl&acirc;m&#39;ın savunulması yolundaki il&acirc;h&icirc; haykırış ve kıyamın unutulmamasıdır.</p>\n\n<p>\n	Hz. H&uuml;seyin&#39;in kıyamı, taşıdığı ender &ouml;zellikleriyle asırlar boyunca eskimeyen bir il&acirc;h&icirc; mesajdan ve keskin h&uuml;ccetten ibarettir. Bu y&uuml;zden bu kıyamı anmak, &uuml;mmetin uyanması ve uyanık olanların ise z&acirc;lim h&acirc;lifelerin İsl&acirc;m&rsquo;ı saptırma yolundaki &ccedil;aba ve desiselerine karşı koyması ve m&uuml;cadele vermesi i&ccedil;in bir itici g&uuml;&ccedil; olmuştur. İşte bunun i&ccedil;indir ki, Ehl-i Beyt İmamları, ashaplarını Hz. H&uuml;seyin&#39;in yasını anmaya emretmiş; kendileri de buna &ouml;zel bir itina g&ouml;stermişlerdir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı Ehl-i Beyt&rsquo;ten &ouml;ğrenmeyenler, Hz. H&uuml;seyin&rsquo;e (a.s) yas merasimi d&uuml;zenlemeyi bir bid&rsquo;at sayabilir; hatta Ben-i &Uuml;meyye&rsquo;ye uyarak, Hz. H&uuml;seyin&rsquo;in (a.s) şah&acirc;det g&uuml;n&uuml;n&uuml; bayram bile yapabilir; b&ouml;ylece Hz. Resulullah&#39;ı (s.a.a) rencide edip, F&acirc;tımat-&uuml;z Zehra&rsquo;nın kalbini yaralayabilirler. Ama Peygamber-i Ekrem&rsquo;in vasiyetine uyarak Kur&rsquo;an ve Ehl-i Beyt&#39;e sarılanlar, aşağıda nakledeceğimiz sahih hadisler gereğince, her yıl Hz. H&uuml;seyin&#39;in şah&acirc;det yıl d&ouml;n&uuml;m&uuml;nde yas merasimleri tertipleyip o imama ağlar; ve onun d&uuml;şmanlarına l&acirc;net ederler. B&ouml;ylece amel, fikir ve hiss&icirc;yatlarıyla Peygamber-i Ekrem ve Ehl-i Beyti&rsquo;ne bağlı olduklarını bildirir ve bunların d&uuml;şmanlarından beraat ederler. Allah-u Te&acirc;la buyurmuştur ki:</p>\n\n<p>\n	<strong>&quot;Allah, bir adamın g&ouml;ğs&uuml;nde iki kalp yaratmış değildir...&quot;</strong> (Ahzab/4) Bu ayetten anlaşılıyor ki, Ehl-i Beyt&#39;in d&uuml;şmanlarına kalbinde bir zerrecik muhabbeti olan şahsın, Ehl-i Beyt&#39;i sevmeyi iddia etmesi, Kur&#39;an&#39;ın kabul etmediği boş bir iddiadan ibarettir.</p>\n\n<p>\n	Biz bu makalede Hz. H&uuml;seyin&rsquo;in (a.s)&nbsp; uğradığı musibete ağlamanın sevabı ve onun k&acirc;tillerine l&acirc;net etmenin sevabı hakkındaki Ehl-i Beyt İmamları&rsquo;ndan nakledilen hadisleri aktaracağız:</p>\n\n<h2>\n	1. Hadis:</h2>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt alimlerinden merhum Şeyh Abbas Kumm&icirc; &ldquo;Nefes-ul Mehmum&rdquo; adlı eserinde kendi senediyle k&acirc;mil muhaddis, İmam-ı Zaman Hz. Mehdinin duasıyla d&uuml;nyaya gelmiş olan, b&uuml;y&uuml;k Ehl-i Beyt alimi Saduk lakabıyla tanınan Ebi Cafer Muhammed İbn-i Ali İbn-i Babeveyh el Kumm&icirc;&#39;den, o da Maceleveyh diye tanınan y&uuml;ce şeyh muhammed İbn-i Ali İbn-i Ebu Kasım&rsquo;dan, o da muhaddislerin &uuml;statlarının &uuml;stadı Ebu Hasan Ali İbn-i İbrahim Kumm&icirc;&#39;den, o da g&uuml;venilir ve &acirc;dil olduğu ispatlanmaya bile ihtiya&ccedil; olmayan değerli ve eski şeyhimiz Ali İbn-i İbrahim&#39;in babası olan İbrahim İbn-i H&acirc;şim&rsquo;den, o da Reyyan İbn-i Şebib&#39;den rivayet etmiştir ki o ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Muharrem ayının ilk g&uuml;n&uuml;nde Hz. Eb-ul Hasan Rıza&rsquo;nın (a.s) yanına vardım; o bana: &quot;Ey İbn-i Şebib, oru&ccedil;lu musun? dedi. &quot;Hayır&quot; dedim. İmam Rıza: <em>&ldquo;Bu g&uuml;n Hz. Zekerya&rsquo;nın <strong>&quot;Ey Rabb&rsquo;im, kendi indinden bana p&acirc;k (temiz) bir soy ver; Sen dua&#39;yı işitensin&quot;</strong> diyerek Rabb&rsquo;ine (A.C) dua ettiği g&uuml;nd&uuml;r. Allah onun duasını kabul buyurdu ve meleklere emretti ki, Zekerya mihrapta durup namaz kılarken ş&ouml;yle nida ettiler: <strong>&quot;Allah seni Yahya ile m&uuml;jdeliyor.&quot;</strong></em></p>\n\n<p>\n	<em>&ldquo;Kim bug&uuml;n oru&ccedil; tutar sonra Allah&rsquo;a (A.C) dua ederse, Allah onun du&acirc;sını kabul eder; nasıl ki Zekerya&#39;nın duasını kabul buyurdu.&rdquo;</em> Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu! C&acirc;hiliyet d&ouml;nemindeki Araplar bile Muharrem ayının h&uuml;rmetini riayet ederek bu ayda savaş ve zulm&uuml; yasak bilirlerdi. Oysa, bu &uuml;mmet ne bu ayın saygısını ve ne de kendi Peygamberlerinin h&uuml;rmetini g&ouml;zettiler. Bu ayda Peygamberin soyunu &ouml;ld&uuml;rd&uuml;ler ve bu ailenin hanımlarını esir aldılar; varlıklarını yağmaladılar; Allah bu g&uuml;nahlarını affetmesin!.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, bir şeye ağlayacak olursan Ali İbn-i Ebu T&acirc;lip oğlu H&uuml;seyin&#39;e (a.s) ağla! Onun başını bir ko&ccedil;u keser gibi kestiler; ve bunun yanı sıra ailesinden d&uuml;nyada benzerleri olmayan 18 yiğidi &ouml;ld&uuml;rd&uuml;ler. Yedi kat g&ouml;k ve yedi kat yer Onun &ouml;l&uuml;m&uuml;ne ağladı; d&ouml;rt bin melek g&ouml;kten ona yardım etmek i&ccedil;in indiler; ama (ilah&icirc; takdir gereği) Hz. H&uuml;seyin&#39;in şehit olduğunu g&ouml;rd&uuml;ler, bu melekler Hz. Mehdi (a.f) kıyam edinceye kadar mahzun ve &uuml;zg&uuml;n bir h&acirc;lde Hz. H&uuml;seyin&#39;in kabri etrafında bulunacaklar; bunlar Hz. Mehdi (a.f) kıyam edince onun y&acirc;ranı arasında yer alırlar. Bunların sloganları <strong>&quot;Ya lı sara til H&uuml;seyin&quot;</strong> (H&uuml;sey&#39;nin kanının davacıları) olacaktır.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, babam kendi babasından o da b&uuml;y&uuml;k babasından (Zeyn-ul &Acirc;bidin &quot;a.s&quot;) rivayet etmiştir ki: Hz. H&uuml;seyin şehit d&uuml;şt&uuml;ğ&uuml;nde g&ouml;kten kan ve kırmızı toprak yağdı.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, eğer H&uuml;seyin&rsquo;e (a.s) g&ouml;z&uuml;n&uuml;n yaşı yanaklarına sarkacak şekilde ağlarsan, Allah senin b&uuml;y&uuml;k olsun k&uuml;&ccedil;&uuml;k olsun az olsun &ccedil;ok olsun b&uuml;t&uuml;n g&uuml;nahlarını bağışlar.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, eğer Allah&#39;ın huzuruna hi&ccedil; bir g&uuml;nahın olmadan &ccedil;ıkmak istiyorsan, Hz. H&uuml;seyin (a.s)&#39;ı ziyaret eyle.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, Peygamber (s.a.a) ile Cennette bina edilmiş olan odalarda yerleşmek istiyorsan H&uuml;seyin&rsquo;in (a.s) k&acirc;tillerine l&acirc;net oku!&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, H&uuml;seyin (a.s) ile birlikte şehit d&uuml;şenlerin sevabı kadar sevap elde etmek istiyorsan, ne zaman H&uuml;seyin (a.s)&#39;ı hatırlasan &quot;keşke onlarla birlikte olaydım da y&uuml;ce makama erişseydim.&quot; de.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Şebib oğlu, Cennetin y&uuml;ce derecelerinde bizimle birlikte olmak istiyorsan, &uuml;z&uuml;nt&uuml; ve sevincimize sen de ortak ol, bizim vel&acirc;yetimize sarıl (bizi kendine veli ve imam bil). Zira bir adam eğer bir taşa bile bağlı olsa, Allah onu kıyamet g&uuml;n&uuml; o taşla birlikte mahşere getirtir.&rdquo;</em></p>\n\n<h2>\n	2. Hadis:</h2>\n\n<p>\n	&Ouml;nceki hadiste a&ccedil;ıkladığımız senetle (r&acirc;v&icirc;ler silsilesiyle) değerli şeyh Nu&#39;man oğlu Muhammed oğlu Muhammed Mufid&#39;den, o da K&acirc;mil şeyh Eb-ul Kasım K&ucirc;leveyh oğlu Muhammed oğlu Cafer Eb-ul Kasım el Kummi&#39;den, o da İbn-i Velid&#39;den, o da Saffar&#39;den, o da İbn-i Eb-ul Hattab&#39;dan, o da İsm&acirc;il oğlu muhammed&#39;den, o da Akabe oğlu Said&#39;den, o da Ebu Harun Mekfuf&#39;dan rivayet ediyor ki, ş&ouml;yle dedi: &quot;Ben İmam Cafer S&acirc;dık&rsquo;ın (a.s) yanına vardım; İmam S&acirc;dık (a.s): <em>&ldquo;Hz. H&uuml;seyin&#39;in yasında şiir oku!&rdquo;</em> dedi. Ben de okudum; ama O: <em>&ldquo;B&ouml;yle değil, kendinize nasıl okuyorsanız &ouml;yle oku! Hz. H&uuml;seyin&rsquo;in (a.s) kabrinin yanında nasıl okuyorsanız &ouml;yle!&rdquo;</em> dedi. Ben şu şiirleri okudum:</p>\n\n<p>\n	H&uuml;seyin&#39;in kabrine uğrasan p&acirc;k v&uuml;cuduna ş&ouml;yle seslen... İmam S&acirc;dık ağlamaya başladı; o ağlamaya başlayınca ben durdum; <em>&quot;devam et&quot;</em> dedi. Ben okumayı s&uuml;rd&uuml;rd&uuml;m; O bana: <em>&ldquo;Daha fazla oku&rdquo;</em> dedi; ve ben şiir okumaya devam ettim.</p>\n\n<p>\n	İmam S&acirc;dık yine ağladı; ve hanımlar da y&uuml;ksek sesle ağlamaya başladılar; ağlama sesleri kesilince, İmam S&acirc;dık (a.s): <em>&ldquo;Ey Ebu Harun, kim Hz. H&uuml;seyin (a.s) hakkında bir şiir okur ve on kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir.&rdquo; </em>buyurdu. Sonra bir kişiye varıncaya kadar sayıyı azalttı; ve: <em>&ldquo;Kim H&uuml;seyin (a.s) hakkında şiir okuyup bir kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir&quot;</em> dedi. Sonun da ise: <em>&quot;Kim H&uuml;seyin&rsquo;i (a.s) hatırlayıp ağlarsa, onun m&uuml;k&acirc;fatı Cennettir&quot;</em> dedi.</p>\n\n<p>\n	Yukarıda ge&ccedil;en birinci şiir İbn-i N&ucirc;man&#39;ın a&ccedil;ıkladığı &uuml;zere (1) Seyyid Himyeri&#39;ye aittir.</p>\n\n<h2>\n	3. Hadis:</h2>\n\n<p>\n	Birinci hadiste a&ccedil;ıkladığımız r&acirc;viler silsilesiyle Şeyh Saduk&#39;tan, o da İbn-i Abbas&#39;tan rivayet etmiştir ki: Ali (a.s) Resulullah&rsquo;a (s.a.a) :</p>\n\n<p>\n	&ldquo;Ya Resulullah, Sen &Acirc;kil&#39;i seviyor musun?&rdquo; dedi. Hazret: <em>&ldquo;Evet, ben onu iki y&ouml;nden seviyorum; biri, kendisi i&ccedil;in, bir de Ebu T&acirc;lib&#39;in onu sevdiği i&ccedil;in. Onun oğlu senin oğlunun muhabbeti &uuml;zere şehit olacaktır. M&uuml;minlerin g&ouml;zleri onun i&ccedil;in yaşaracak ve mukarreb melekler ona salat g&ouml;nderecektir.&rdquo;</em> buyurdu. Sonra Resulullah (s.a.a) g&ouml;zlerinin yaşı sinesine akacak şekilde ağlamaya başladı. Sonra da: <em>&quot;Yakınlarımın benden sonra uğrayacakları eziyet ve zul&uuml;mleri Allah&#39;a şik&acirc;yet ediyorum&quot;</em> dedi.</p>\n\n<h2>\n	4. Hadis:</h2>\n\n<p>\n	Değerli Şeyh Eb-ul Kasım&#39;a ulaşan, &ouml;nceden a&ccedil;ıkladığımız senetle, o da Mesme Kurdin&#39;den rivayet etmiştir ki, o ş&ouml;yle dedi: İmam Cafer S&acirc;dık bana:</p>\n\n<p>\n	<em>&quot;Ey Kurdin, sen Iraklısın, acaba H&uuml;seyin&rsquo;in kabrini ziyaret etmeğe gidiyor musun?&quot;</em> dedi. &quot;Hayır&quot; dedim. &quot;Ben Basra&rsquo;da tanınmış bir şahısım; bizim bulunduğumuz yerde bu h&acirc;lifeye bağlı bulunanlar var. N&acirc;sıb&icirc; (Ehl-i Beyt d&uuml;şmanı) kabilelere mensup bir &ccedil;ok d&uuml;şmanımız vardır. Bunların S&uuml;leyman oğulları nezdinde beni ihbar etmesinden ve neticede onların baskısına du&ccedil;ar olmaktan endişe duyuyorum.&quot;</p>\n\n<p>\n	<em>&ldquo;Acaba&rdquo; </em>dedi<em> &ldquo;Hz. H&uuml;seyin&#39;in başına gelen musibetleri hatırlamıyor musun?&rdquo; </em></p>\n\n<p>\n	&quot;Hatırlıyorum&quot; dedim.</p>\n\n<p>\n	<em>&quot;O zaman &uuml;z&uuml;nt&uuml; duyup ağlıyor musun?&quot;</em></p>\n\n<p>\n	&quot;Evet vallahi&quot; dedim. &quot;Ağlıyorum; bu h&acirc;limden ailem bile haberdar oluyor; ağlamaktan yemek bile yiyemiyorum; ve bu durumum y&uuml;z&uuml;mden anlaşılıyor.&quot;</p>\n\n<p>\n	<em>&quot;Allah senin g&ouml;z yaşlarını esirgesin&quot;</em> dedi. <em>&quot;Sen bizim sevin&ccedil; ve &uuml;z&uuml;nt&uuml;m&uuml;z&uuml; paylaşanlardansın. Sen &ouml;l&uuml;m zamanında, babamın, baş ucuna gelip &ouml;l&uuml;m meleğine senin hususunda tavsiyede bulunmasına, &ouml;l&uuml;m&uuml;nden &ouml;nce seni sevince boğacak m&uuml;jdeler vermesine şahit olacaksın. G&ouml;receksin ki, &ouml;l&uuml;m meleği sana karşı, şefkatli bir ananın &ccedil;ocuğuna olan şefkatinden daha merhametli davranacaktır.&quot;</em></p>\n\n<p>\n	Sonra İmam S&acirc;dık (a.s) ağladı; ve ben de onunla birlikte ağladım. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Allah&#39;a hamd olsun ki, biz Ehl-i Beyt&#39;i merhametiyle, yaratıklarının &ccedil;oğundan &uuml;st&uuml;n kıldı; biz Ehl-i Beyt&#39;e merhametiyle &ouml;zel mevki verdi.</em></p>\n\n<p>\n	<em>Ey Mesme, yer ve g&ouml;k, Emir-&uuml;l M&uuml;mininin şah&acirc;detinden bu yana bize ağlıyor. Bize ağlayan meleklerin sayısı ise daha fazladır... Bize ve başımıza gelenlere acıyarak ağlayan herkesin, hen&uuml;z g&ouml;z&uuml;nden yaş &ccedil;ıkmadan Allah ona acır. Yanaklarının &uuml;zerine akan g&ouml;zyaşı damlalarından biri cehenneme d&uuml;şecek olursa, cehennemin ateşini s&ouml;nd&uuml;r&uuml;r, &ouml;yle ki, artık sıcaklığı kalmaz. Bizim i&ccedil;in &uuml;z&uuml;len insan, &ouml;l&uuml;m zamanı, Cennetteki havuzda bize kavuşmuş kadar sevinir. Kevser Havuzu bizi sevenlerin gelmesiyle sevinir; ve ondan i&ccedil;en dostumuz, beklemediği tatları alır...&rdquo;</em></p>\n\n<h2>\n	5. Hadis:</h2>\n\n<p>\n	Mezkur senetli Şeyh Eb-ul Kasım Cafer İbn-i K&ucirc;leveyh-i Kummi (r.a)den, o da kendi senediyle Abdullah İbn-i Bukeyr&#39;den rivayet etmiştir ki: Abdullah İbn-i Bukeyr ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık (a.s) ile birlikte hacca gittim...</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;a ş&ouml;yle dedim:</p>\n\n<p>\n	&quot;Ey Resulullah&rsquo;ın torunu! Eğer Hz. H&uuml;seyin&#39;in kabri kazılacak olursa, o kabirde bir şey bulunur mu?&rdquo;</p>\n\n<p>\n	İmam Cafer S&acirc;dık: <em>&quot;Ey İbn-i Bukeyr&rdquo;</em> dedi. <em>&ldquo;Ne de b&uuml;y&uuml;k bir sual eyledin. H&uuml;seyin İbn-i Ali (a.s) babası annesi kardeşi ile birlikte Resulullah&#39;ın bulunduğu Cennetteki yerde bulunuyorlar; ve onunla birlikte rızıklanıyor ve ağırlanıyorlar. H&uuml;seyin (a.s) arşın sağından asılıp ş&ouml;yle diyor: </em></p>\n\n<p>\n	<em>&lsquo;Ey Rabb&rsquo;im, bana verdiğin vaadini ger&ccedil;ekleştir.&rsquo; O, kendi ziyaret&ccedil;ilerine bakıyor; onların isimlerini ve babalarının adlarını ve taşıdıkları azıklarını iyice biliyor; bir adamın kendi &ccedil;ocuğu hakkındaki bilgisinden daha fazla&nbsp; haberdardır o; o, kendisine ağlayana bakıp ona Allah&#39;dan bağış dilemekte ve babasından ona bağış dilemesini istemektedir; ve ş&ouml;yle der: Ey ağlayan! Eğer Allah Te&acirc;la&rsquo;nın sana hazırladığı nimetlerden haberdar olsaydın, ş&uuml;phesiz &uuml;z&uuml;nt&uuml;nden &ccedil;ok, sevinirdin. H&uuml;seyin (a.s) onun her g&uuml;nah ve hatası i&ccedil;in bağış diler.&rdquo; </em></p>\n\n<h2>\n	6. Hadis:</h2>\n\n<p>\n	(Mezkur senetle) Muhammed İbn-i Ali İbn-i Babeveyh-i Kumm&icirc; (r.a) senetli olarak, İmam Rıza (a.s)&#39;dan rivayet etmiştir ki, İmam Rıza (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&ldquo;Bizim musibetlerimizi duyup bize yapılan h&uuml;rmetsizliklere ağlayan kimse, kıyamet g&uuml;n&uuml; bizim derecemizde olur. Bizim musibetlerimizi duyup ağlayan veya ağlatan kimse, g&ouml;zlerin ağladığı g&uuml;n ağlamaz; bizim anımız i&ccedil;in kurulan meclislerde oturan şahsın kalbi, kalplerin &ouml;ld&uuml;ğ&uuml; g&uuml;nde &ouml;lmez.&rdquo;</em> (1)</p>\n\n<h2>\n	7. Hadis:</h2>\n\n<p>\n	Kendi senedimle Şeyh-ut Taife Tus&icirc;&#39;den, o da muttasıl senetle Eban İbn-i Tağlib&#39;den, o da İmam S&acirc;dık (a.s)&#39;dan rivayet etmiştir ki, İmam S&acirc;dık (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;Bizim mazlum halimize &uuml;z&uuml;len şahsın nefesi zikirdir; onun kaygı ve &uuml;z&uuml;nt&uuml;s&uuml; ibadettir; ve bizim sırrımızı gizletmek Allah yolunda cihattır.&quot;</em> Sonra İmam S&acirc;dık buyurdu ki: &quot;Bu hadis altınla yazılmalıdır.&quot;</p>\n\n<h2>\n	8. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh-i Fak&icirc;h Ebu Kasım Cafer İbn-i Kuleveyh&#39;den, o da İbn-i Harice&#39;den, o da İmam Cafer S&acirc;dık&#39;ın ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	<em>&quot;Hz. H&uuml;seyin (a.s): &quot;Ben g&ouml;zyaşlarının şehidiyim. Ben mihnetle şehit edildim. Benim kapıma gelen bir mihnetlinin, Allah tarafından kendi ailesine sevin&ccedil;li olarak d&ouml;nd&uuml;r&uuml;lmesi layıktır.&quot;</em></p>\n\n<h2>\n	9. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile Rabi İbn-i Munzır Hz. H&uuml;seyin&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	<em>&ldquo;Bizim i&ccedil;in g&ouml;zlerinden bir damla yaş d&ouml;ken veya g&ouml;zleri yaşaran her şahsı, Allah Te&acirc;la uzun s&uuml;reler Cennette yerleştirir.&rdquo; </em></p>\n\n<h2>\n	10. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh Eb-ul Kasım Cafer İbn-i Kuleveyh&#39;den, o da kendi senediyle Ebu İmaret el-M&uuml;nşid&#39;den ş&ouml;yle dediğini rivayet etmiştir: &quot;İmam S&acirc;dık (a.s)&#39;ın huzurunda H&uuml;seyin&rsquo;in ismi anılsaydı, o g&uuml;n akşama kadar İmam Cafer S&acirc;dık (a.s) tebess&uuml;m h&acirc;linde g&ouml;r&uuml;lmezdi. İmam Cafer S&acirc;dık (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	<em>&quot;H&uuml;seyin&#39;i anmak her m&uuml;minin g&ouml;z&uuml;n&uuml;n yaşını akıtır.&quot;</em></p>\n\n<h2>\n	11. Hadis:</h2>\n\n<p>\n	Şeyh Ali İbn-i İbrahim&#39;e ulaşan muttasıl senedimle, o da babasından, o da İbn-i Mahbub&#39;dan, o da Muhammed&#39;den, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan ş&ouml;yle dediği rivayet edilmiştir:</p>\n\n<p>\n	İmam Zeynel &Acirc;bidin (a.s) ş&ouml;yle diyordu:</p>\n\n<p>\n	<em>&ldquo;Bir m&uuml;minin g&ouml;zyaşları Hz. H&uuml;seyin i&ccedil;in yanaklarına doğru akarsa, Allah onu uzun s&uuml;reler boyunca yerleşip kalacağı Cennet odalarına yerleştirir. D&uuml;şmanlarımız v&acirc;sıtasıyla bizlere ulaşan eziyetlerden dolayı, yanaklarına akacak şekilde ağlayan m&uuml;mini, Allah, Cennetteki doğruluk yerine yerleştirir. Bizler i&ccedil;in bir eziyete katlanan ve bir musibet neticesinde yanaklarını ıslatacak şekilde g&ouml;zlerinden yaş akıtan şahsın, kıyamet g&uuml;n&uuml; Allah y&uuml;z&uuml;nden eziyetleri uzaklaştırır ve kendi gazabından ve ateşten uzak tutar.&rdquo;</em></p>\n\n<h2>\n	12. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39;a ve Muhammed İbn-i Ali İbn-i Babeveyh Kumm&icirc;&#39;ye varan senetle, o da Kummi&#39;lerin Şeyhi Abdullah İbn-i Cafer Himyeri&#39;den, o da Ahmed İbn-i İshak İbn-i Muhammed el Ez&ucirc;di&#39;den, o da İmam Cafer S&acirc;dık&#39;tan ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;ın Fuzeyl&#39;e ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	<em>&ldquo;Oturup bir birinize hadis okuyor musunuz?&rdquo; </em></p>\n\n<p>\n	Fuzeyl: &quot;Evet sana feda olayım&quot; dedi.</p>\n\n<p>\n	İmam S&acirc;dık (a.s): <em>&ldquo;Ben o meclisleri seviyorum, sizler bizim ş&acirc;nımızı ihya eyleyin. Allah bizim ş&acirc;nımızı ihya edene rahmet eylesin!&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;Ey Fuzeyl, kim bizi anar veya bir başkası bizi anar ve onun g&ouml;zlerinden bir sineğin kanadı kadar yaş &ccedil;ıkarsa, Allah onun g&uuml;nahını bağışlar; g&uuml;nahı denizlerin k&ouml;p&uuml;ğ&uuml; kadar olsa bile!&rdquo;</em></p>\n\n<h2>\n	13. Hadis:</h2>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s) bana: <em>&ldquo;Ey Eba İm&acirc;re, Hz. H&uuml;seyin i&ccedil;in şiir oku&rdquo;</em> dedi. Ben de okudum; o da ağladı; sonra tekrar okudum; o yine ağladı; sonra Ebu İm&acirc;re ş&ouml;yle ekliyor:</p>\n\n<p>\n	&ldquo;Allah&#39;a andolsun ki, ben hep okuyordum; ve o da ağlıyordu. O kadar ki, evinden (ailesinin bulunduğu b&ouml;l&uuml;mden) de ağlamak sesini duydum.&quot; Sonra İmam Cafer S&acirc;dık bana ş&ouml;yle dedi: <em>&ldquo;Kim Hz. H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve elli kişiyi ağlatırsa, Cenneti hakkeder (Cennete girer). Eğer H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 30 kişiyi ağlatırsa Cennete girer; eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 20 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in şiir okur ve 10 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kişi H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve bir kişiyi ağlatırsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;yler ve kendisi ağlarsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in bir şiir okur ve &uuml;z&uuml;l&uuml;rse Cenneti hakkeder.&rdquo; </em>(1)</p>\n\n<h2>\n	14. Hadis:</h2>\n\n<p>\n	Rivayet edilmiştir ki: Bizler K&ucirc;fe&rsquo;li bir cemaatle birlikte Hz. İmam Cafer S&acirc;dık (a.s)&#39;ın huzurunda idik. Cafer İbn-i Affan İmam S&acirc;dık&#39;ın huzuruna geldi. İmam kendi yakınında ona yer verdi. Sonra: <em>&quot;Ey Cafer &quot;</em> dedi. O: &quot;Lebbeyk! Ben sana feda olayım&quot; diyerek karşılık verdi. İmam S&acirc;dık: <em>&ldquo;Ben senin Hz. H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;ylediğini ve bu işi iyi başardığını duydum&quot;</em> dedi. O: &quot;Evet ben sana feda olayım&rdquo; dedi. İmam (a.s): <em>&ldquo;Oku&rdquo;</em> dedi: o da okumaya başladı. İmam S&acirc;dık ağladı; yanında bulunanlar da ağladılar; o kadar ki, İmam&#39;ın g&ouml;z yaşları y&uuml;z&uuml;n&uuml; ve sakalını ıslattı. Sonra ş&ouml;yle dedi. <em>&ldquo;Ey Cafer! Andolsun Allah&#39;a ki, Mukarreb melekler bu mecliste hazır idiler; ve senin Hz. H&uuml;seyin (a.s) hakkındaki s&ouml;zlerini duyup bizim gibi ve bizden daha &ccedil;ok ağladılar.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;Ey Cafer, Allah senin i&ccedil;in Cennetini baştan başa hak kıldı; ve senin g&uuml;nahlarını bağışladı.&rdquo;</em> Sonra: <em>&ldquo;Ey Cafer&rdquo;</em> dedi. <em>&ldquo;Yine daha da artırayım mı?&rdquo;</em> Cafer: &quot;Evet efendim&rdquo; dedi.</p>\n\n<p>\n	İmam S&acirc;dık buyurdu ki: <em>&ldquo;Her kim ki, H&uuml;seyin (a.s) hakkında bir şiir s&ouml;yler ve ağlar ve ağlatırsa, Allah bunun i&ccedil;in Cenneti ona hak kılar ve onu bağışlar.&rdquo;</em></p>\n\n<h2>\n	15. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39; a ulaşan senetle rivayet ediyorum ki, Şeyh Saduk İbn-i Mesrur&#39; dan, o da Amir&#39; den, o da amcasından, o da Ebu Mahmut oğlu İbrahim&#39; den rivayet ediyor ki: İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: <em>&ldquo;Muharrem ayı &ouml;yle bir aydır ki, c&acirc;hiliyet Arapları bile o ayda savaşmayı haram bilirlerdi; b&ouml;yle bir ayda bizim kanımızı hel&acirc;l bildiler; ve h&uuml;rmetimiz &ccedil;iğnendi; evlat ve ailemiz esir edildi; barınaklarımız yakıldı; b&uuml;t&uuml;n mal varlığımız yağmalandı; ve Resulullah&#39;ın yakınları olan bizlere h&uuml;rmet g&ouml;stermediler.&rdquo;</em></p>\n\n<p>\n	<em>&ldquo;H&uuml;seyin&#39;in başına gelen h&acirc;dise (&Acirc;şura g&uuml;n&uuml; h&acirc;disesi) bizim y&uuml;reklerimizi yaralamış, yaralarımızı kanatmış ve g&ouml;z yaşlarımızı akıtmış; Kerb ve Bela &ccedil;&ouml;l&uuml;nde bizim azizimizin h&uuml;rmetini &ccedil;iğnetmiş, ve haşre dek bizlere keder ve bela y&uuml;klemiştir. Hz. H&uuml;seyin (a.s) gibi birisine ağlayanlar ağlasın! &Ccedil;&uuml;nk&uuml; ona ağlamak b&uuml;y&uuml;k g&uuml;nahları yok eder.&rdquo;</em></p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	<em>&ldquo;Muharrem ayı girdiğinde babamın g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmezdi; on g&uuml;n&uuml; hep h&uuml;z&uuml;nle ge&ccedil;irirdi. Muharremin onuncu g&uuml;n&uuml;n&uuml; ise, kendisine m&ucirc;sibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml; yapardı ve: &quot;Bu, H&uuml;seyin (a.s)ın katledildiği g&uuml;nd&uuml;r&quot;</em> derdi.</p>\n\n<h2>\n	16. Hadis:</h2>\n\n<p>\n	İmam Rıza&#39;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	<em>&ldquo;Aş&ucirc;ra g&uuml;n&uuml; işini, tatil eden (bırakan) şahsın,Allah d&uuml;nya ve &acirc;hiret ihtiya&ccedil;larını giderir. Kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; yas ve ağlama g&uuml;n&uuml; yaparsa, Allah Te&acirc;la kıyamet g&uuml;n&uuml;n&uuml; ona neşe ve sevin&ccedil; g&uuml;n&uuml; kılar; ve onu Cennette bizi g&ouml;rmekle hoşnut eder; ve kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; sayarsa ve o g&uuml;n evi i&ccedil;in bir şey alırsa, Allah ona bereket vermez; ve kıyamet g&uuml;n&uuml; Yezit, Ubeydullah İbn-i Ziyat ve &Ouml;mer İbn-i Sa&#39;d (Allah&#39;ın l&acirc;neti onlara olsun) ile mahşere getirir; ve cehennemin en alt tabakasında ona yer verir.&rdquo;</em></p>\n\n<h2>\n	17. Hadis:</h2>\n\n<p>\n	Muttasıl senetle Şeyh Saduk&#39;tan, o da Resulullah&#39;tan (s.a.a) rivayet etmiştir ki:</p>\n\n<p>\n	<em>&ldquo;(Hz M&ucirc;s&acirc;&#39;nın (a.s) Allah&#39;tan bir şey istemesi &uuml;zerine) Allah&#39;tan Hz. M&ucirc;s&acirc;&#39;ya vahiy geldi ki: &ldquo;Ey M&ucirc;s&acirc;, eğer &acirc;lemin yaratılışından sonuna kadar kimin bağışlanmasını istesen icabet ederim, ama H&uuml;seyin&#39;in (a.s) k&acirc;tili hari&ccedil;, ondan intikam alacağım.&rdquo;</em></p>\n\n<h2>\n	18. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;den, o da kendi senediyle İmam Cafer S&acirc;dık&#39;tan (a.s) rivayet etmiştir ki:</p>\n\n<p>\n	<em>&ldquo;Yahya b. Zekerya&#39;nın k&acirc;tili haramz&acirc;de idi; Hz. H&uuml;seyin&#39;in k&acirc;tili de yine haramz&acirc;de idi. G&ouml;ky&uuml;z&uuml; yalnız Hz. Yahya ve Hz. H&uuml;seyin&#39;in (a.s) şah&acirc;deti i&ccedil;in ağladı.&rdquo;</em></p>\n\n<h2>\n	19. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;ten, o da kendi senediyle Davut Rıkki&#39;den rivayet etmiştir ki: &quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) yanında idim. Su istedi, su getirdim; suyu i&ccedil;tikten sonra g&ouml;zlerini yaş kapladı. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	<em>&quot;Ey Davut, Allah H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;rene l&acirc;net etsin. Kim su i&ccedil;tiğinde H&uuml;seyin&#39;i (a.s) hatırlar ve onun k&acirc;tiline l&acirc;net okursa Allah Te&acirc;la ona y&uuml;z bin sevap yazar ve onun y&uuml;z bin g&uuml;nahını affeder ve onun makamını y&uuml;z bin derece y&uuml;kseltir</em> <em>ve y&uuml;z bin k&ouml;le azat etmiş gibi olur ve Allah onu sevin&ccedil;li ve mutlu olarak haşr eder.&rdquo;</em></p>\n\n<h2>\n	20. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile sıkat-ul İsl&acirc;m Kuleyni&#39;den, o da kendi senediyle Davut b. Ferkad&#39;dan rivayet ediyor ki:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) evinde oturmuştum. Bir Raibi g&uuml;vercinin &ouml;tt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m; İmam Cafer S&acirc;dık (a.s) kuşa bakarak, <em>&lsquo;Bu kuşun ne s&ouml;ylediğini biliyor musun?&rsquo;</em> dedi. &lsquo;Hayır sana feda olayım&rsquo; dedim. İmam: <em>&lsquo;O, H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;renlere l&acirc;net okuyor. Bu kuşu evlerinizde saklayın.&rsquo;</em> buyurdu.</p>\n\n<p>\n	&nbsp;</p>','Ehl-i Beyt İmamları Ve İmam Hüseyin\'e (a.s) Ağlamak','','publish','closed','open','','ehl-i-beyt-imamlari-ve-imam-huseyine-a-s-aglamak-2','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2818',0,'post','',0),(2819,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p style=\"text-align: right;\">\n	Erenler 6</p>\n\n<h2>\n	<em>1- Kim H&uuml;seyin&rsquo;im İ&ccedil;in Ağlayacak!</em>&nbsp;</h2>\n\n<p>\n	<strong>Hz. Peygamber (s.a.a), H&uuml;seyin (a.s)&rsquo;ın şehit olacağını, diğer musibet ve sıkıntılarını kızı Fatıma (a.s)&rsquo;a haber verdiğinde Fatıma (a.s) &ccedil;ok ağladı ve ş&ouml;yle dedi: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Bu sıkıntı ve musibetler ne zaman vuku bulacaktır?&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Peygamber (s.a.a); <em>&ldquo; Ben, sen ve Ali d&uuml;nyada olmadığımız bir zamanda&rdquo; </em>buyurdular. </strong></p>\n\n<p>\n	<strong>Fatıma (a.s) bu s&ouml;z&uuml; duyunca ağlaması şiddetlendi. Sonra; <em>&ldquo; Kim H&uuml;seyin&rsquo;ime ağlayacak ve onun i&ccedil;in ezadarlık edecektir?&rdquo;</em> dediğinde de Peygamber (s.a.a) ş&ouml;yle buyurdular:</strong></p>\n\n<p>\n	<strong><em>&ldquo; Fatımacığım! &Uuml;mmetimin kadınları, Ehl-i Beyt&rsquo;imin kadınlarına, erkekleri de erkeklere ağlayacaklar. Her yıl onun ezadarlığını yenileyecekler (canlandıracaklar). Kıyamet g&uuml;n&uuml; olduğunda sen kadınlara, ben de erkeklere şefaat edeceğiz.</em></strong></p>\n\n<p>\n	<strong><em>Kim H&uuml;seyin&rsquo;in sıkıntı ve musibetine ağlamış olursa, onun elini tutup cennete g&ouml;t&uuml;receğiz. Fatımacığım! Kıyamet g&uuml;n&uuml;, H&uuml;seyin&rsquo;in musibetine ağlayan g&ouml;z dışında b&uuml;t&uuml;n g&ouml;zler ağlayacaktır; o g&ouml;z cennet nimetlerine ulaşmak i&ccedil;in g&uuml;lecektir.&rdquo;</em> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>2- İmam H&uuml;seyin (a.s)&rsquo;ın Ashabının Vefakarlığı</em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h2>\n\n<p>\n	&ldquo;Aşura&rdquo; gecesi, İmam H&uuml;seyin (a.s)&rsquo;ın ashabının her biri bir dil ile kendi vefakarlıklarını ilan ettiler. İmam&rsquo;ın ashabından olan Muhammed bin Buşr-i Hazremi&rsquo;ye, &ldquo;Rey sınırlarında oğlun kafirlerin eline esir d&uuml;şm&uuml;şt&uuml;r&rdquo; diye yeni bir haber ulaştı. Muhammed bu haberi duyunca ş&ouml;yle dedi: &ldquo;Onun ve kendimin m&uuml;kafatını Allah&rsquo;tan istiyorum. Ben, oğlumun esir olduktan sonra artık yaşamak istemiyorum.&rdquo;</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp; İmam H&uuml;seyin (a.s) onun bu s&ouml;z&uuml;n&uuml; duyduğunca ş&ouml;yle buyurdular: <em>&ldquo;Biatimi senden kaldırdım, sen serbestsin, git oğlunu kurtarmak i&ccedil;in gayret et.&rdquo;</em></strong></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Muhammed bin Buşr, İmam&rsquo;ın s&ouml;zlerine karşılık ş&ouml;yle dedi: &ldquo;Eğer senden ayrılmış olursam, yırtıcı hayvanlar beni diri-diri par&ccedil;alayıp yesinler!&rdquo;</p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s), değeri bin dinar olan beş tane Yemen kumaşı ona verip ş&ouml;yle buyurdu: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Bunları diğer oğluna ver de bu elbiseleri d&uuml;şmana hediye vererek kardeşini esaretten kurtarsın.&rdquo;</em> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>3- İmam H&uuml;seyin </em><em>(a.s)&rsquo;ın Evlenmesi</em></h2>\n\n<p>\n	<strong>Fars esirlerini Medine&rsquo;ye getirdiklerinde &Ouml;mer, esir kadınları satmayı, erkekleri ise Arapların k&ouml;lesi yapmayı ve Kabe&rsquo;yi tavaf edecek hasta, yaşlı ve zayıf Arapların, Fars esirlerin omuzlarında taşıtılmasını d&uuml;ş&uuml;n&uuml;yordu. Ama Hz. Ali (a.s) ona, Hz. Peygamber (s.a.a)&rsquo;in şu s&ouml;z&uuml;n&uuml; ;</strong></p>\n\n<p>\n	<strong><em>&ldquo;Her kavmin b&uuml;y&uuml;k ve şerefli insanlarının, sizinle aynı akideye sahip olmasalar bile saygınlıklarını koruyun.&rdquo; </em>hatırlatarak ş&ouml;yle buyurdular:</strong></p>\n\n<p>\n	<strong><em>&ldquo;Farslar (İranlılar), bilgili ve b&uuml;y&uuml;k insanlardır; buna binaen, ben bu esirlerden kendi payımı ve Beni Haşim&rsquo;in payını, Allah yolunda serbest bırakıyorum.&rdquo; </em></strong></p>\n\n<p>\n	<strong>Daha sonra muhacir ve ensardan olanlar da ş&ouml;yle dediler: &ldquo;Ey Resulullah&rsquo;ın kardeşi! Biz de kendi payımızı sana bağışlıyoruz.&rdquo; </strong></p>\n\n<p>\n	<strong>Hz. Ali (a.s) da ş&ouml;yle dedi: <em>&ldquo;Allah&rsquo;ım! Bunlar kendi paylarını bana bağışladılar, ben de kabul ederek onları serbest bıraktım.&rdquo; </em></strong></p>\n\n<p>\n	&Ouml;mer, Hz. Ali (a.s)&rsquo;ın bu tavrını g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Ali bin Ebi Talip &ouml;ncelikli davrandı ve Acem halkı hakkındaki aldığım kararı bozdu.&rdquo;</p>\n\n<p>\n	<strong>O toplantıda onlardan bazıları da, şahın esir olan kızlarıyla evlenmelerini &ouml;nerdiler. Hz. Ali (a.s); <em>&ldquo;Bu hususta onları (kendilerine eş se&ccedil;mek i&ccedil;in) &ouml;zg&uuml;r bırak, onları mecbur etme&rdquo; </em>diye teklifte bulundu. </strong></p>\n\n<p>\n	<strong>Arab&rsquo;ın &ouml;nde gelenlerinden biri, Yezdgerd&rsquo;in (İran Şahının) kızı Şehribanu&rsquo;ya işaret etti; ama o, y&uuml;z&uuml;n&uuml; &ouml;rterek kabul etmedi. </strong></p>\n\n<p>\n	<strong>Şehribanu&rsquo;ya; &ldquo;Seni isteyenlerden hangisini se&ccedil;iyorsun? Acaba evlenmeye razı mısın?&rdquo; diye sorduklarında susup cevap vermedi. Hz. Ali (a.s) onun susması hakkında ş&ouml;yle buyurdular: </strong></p>\n\n<p>\n	<strong><em>&ldquo;O evlenmeye razıdır, sonradan kendisine eş se&ccedil;ecektir; susması, onun evlenmeye razı olduğunu g&ouml;sterir.&rdquo; </em></strong></p>\n\n<p>\n	<strong>İkinci kez evlenmeyi ona teklif ettiklerinde Şehribanu ş&ouml;yle dedi: <em>&ldquo;Eğer ben evlenmek hususunda &ouml;zg&uuml;r isem, H&uuml;seyin bin Ali&rsquo;yi se&ccedil;iyorum.&rdquo; </em></strong></p>\n\n<p>\n	<strong>Hz. Ali (a.s); <em>&ldquo;Sen kimi, işlerin i&ccedil;in vekil tayin ediyorsun?&rdquo; </em>diye sorduğunda, Şehribanu İmam (a.s)&rsquo;ı&nbsp; kendisine vekil tayin etti. Hz. Ali (a.s), Huzeyfe-yi Yemani&rsquo;ye, nikah hutbesini okumasını emrettiler; o da hutbeyi okudu. İşte b&ouml;ylece Şehribanu İmam H&uuml;seyin (a.s)&rsquo;la evlenmiş oldu; İmam Zeyn&rsquo;ul- Abidin (a.s) da o değerli kadından d&uuml;nyaya geldi ve İmam H&uuml;seyin&rsquo;in nesli, bu evlilik vesilesiyle devam etti.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a> </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>4- İlmin M&uuml;kafatı</em></h2>\n\n<p>\n	Araplardan biri İmam H&uuml;seyin (a.s)&rsquo;ın yanına gelerek ş&ouml;yle dedi: &ldquo;Ey Peygamber&rsquo;in oğlu! Ben birinin kan parası i&ccedil;in kefil olmuştum, ama onu &ouml;demeye g&uuml;c&uuml;m yok. Onu halkın en şereflisinden istersem daha iyi olur diye d&uuml;ş&uuml;nd&uuml;m; Hz. Peygamber&rsquo;in ailesinden daha şerefli bir kimse aklıma gelmedi.&rdquo;</p>\n\n<p>\n	<strong>İmam (a.s) ş&ouml;yle buyurdular: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Ey Arap kardeş! Ben senden &uuml;&ccedil; soru soracağım, eğer birine cevap verir isen, borcunun &uuml;&ccedil;te birini &ouml;deyeceğim; ikisine cevap verir isen borcunun &uuml;&ccedil;te ikisini &ouml;deyeceğim, hepsine cevap verdiğin takdirde de b&uuml;t&uuml;n bor&ccedil;larını &ouml;deyeceğim.&rdquo; </em></strong></p>\n\n<p>\n	<strong>Arap adam; &ldquo;Ey Peygamber&rsquo;in oğlu! Senin gibi ilim ve şeref ehli bir kimse, benim gibi bedevi (g&ouml;&ccedil;ebe cahil) bir Arap&rsquo;tan soru sormak mı istiyor?&rdquo; dedi. </strong></p>\n\n<p>\n	<strong>İmam (a.s): &ldquo;Evet! &Ccedil;&uuml;nk&uuml; ceddim Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu duydum: <em>&ldquo;İyilik ve ihsan, ilim ve bilgi miktarınca yapılmalıdır.&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Arap adam, İmam (a.s)&rsquo;ın bu s&ouml;z&uuml;ne karşı ş&ouml;yle dedi: </strong></p>\n\n<p>\n	&ldquo;Pek&acirc;la buyurun ne isterseniz sorunuz; bilirsem cevap veririm, aksi takdirde sizden &ouml;ğrenirim. G&uuml;&ccedil; ancak Allah&rsquo;tandır.&rdquo;</p>\n\n<p>\n	<strong>İmam (a.s): <em>&ldquo;Hangi amel, b&uuml;t&uuml;n amellerden &uuml;st&uuml;nd&uuml;r?&rdquo; </em></strong></p>\n\n<p>\n	Arap: &ldquo;Allah&rsquo;a iman.&rdquo;</p>\n\n<p>\n	<strong>İmam: <em>&ldquo;Hangi şey insanı helak olmaktan kurtarır?&rdquo; </em></strong></p>\n\n<p>\n	<strong>Arap: &ldquo;Allah&rsquo;a g&uuml;venmek ve O&rsquo;na tevekk&uuml;l etmek.&rdquo; </strong></p>\n\n<p>\n	<strong>İmam (a.s): <em>&ldquo;İnsanı s&uuml;sleyen şey nedir?&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Arap: &ldquo;Kendisiyle amel edilen ilim ve bilgi.&rdquo; </strong></p>\n\n<p>\n	<strong>İmam (a.s): <em>&ldquo;İlimin dışında insanı s&uuml;sleyen şey nedir?&rdquo; </em></strong></p>\n\n<p>\n	Arap: &ldquo;C&ouml;mertlik ve mertlikle birlikte olan servet.&rdquo;</p>\n\n<p>\n	<strong>İmam (a.s): <em>&ldquo;Eğer o olmazsa nasıl?&rdquo; </em></strong></p>\n\n<p>\n	Arap: &ldquo;Sabır ve tahamm&uuml;lle birlikte olan fakirlik.&rdquo;</p>\n\n<p>\n	<strong>İmam (a.s): <em>&ldquo;Ona sahip olmazsa nasıl?&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Arap: &ldquo;B&ouml;yle bir durumda, g&ouml;kten bir ateş gelsin o adamı yaksın; &ccedil;&uuml;nk&uuml; o b&ouml;yle bir azaba layıktır.&rdquo; </strong></p>\n\n<p>\n	<strong>İmam (a.s) bu esnada g&uuml;lerek i&ccedil;erisinde bin dinar altın olan bir keseyle, kaşı iki y&uuml;z dinar değerinde olan kendi y&uuml;z&uuml;ğ&uuml;n&uuml; o adama verip ş&ouml;yle buyurdular: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Bu altın dinarları bor&ccedil; sahiplerine ver, bu y&uuml;z&uuml;k ile de (onu satarak) ge&ccedil;im masraflarını karşıla.&rdquo; </em></strong></p>\n\n<p>\n	<strong>Arap adam onları alarak şu ayeti okudu: </strong>&ldquo;Allah Teala, risaletini nerede karar kılacağını daha iyi bilir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong><strong>[4]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>5- Babanın Bedduası</em></h2>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s) ş&ouml;yle buyuruyor: </strong></p>\n\n<p>\n	&ldquo;Ben babamla birlikte karanlık bir gecede Ka&rsquo;be&rsquo;yi tavaf ediyorduk. Ka&rsquo;be&rsquo;nin etrafı sakinleşmişti, ziyaret&ccedil;iler uykuya dalmışlardı. Aniden y&uuml;rek yakan bir ses duyduk. Biri Allah&rsquo;ın dergahına y&ouml;nelerek insanı etkileyici i&ccedil;ten bir acıyla yalvarıp ağlıyordu.&rdquo;</p>\n\n<p>\n	<strong>Babam bana ş&ouml;yle buyurdu: <em>&ldquo;Ey H&uuml;seyin! Allah&rsquo;ın dergahına sığınan, kırık kalple pişmanlık g&ouml;z yaşı d&ouml;ken g&uuml;nahkar bir kulun sesini duyuyor musun? Git onu bul benim yanıma getir.&rdquo;</em> </strong></p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s) ş&ouml;yle devam ediyor: Gecenin karanlığında Ka&rsquo;be&rsquo;nin etrafını gezdim, o adamı r&uuml;k&uuml;nle makam arasında namaz halinde buldum. Selam vererek ş&ouml;yle dedim: <em>&ldquo;Ey Allah&rsquo;ın pişman olan kulu! Babam Emir&rsquo;ul- Muminin seni &ccedil;ağırıyor.&rdquo;</em> Bu s&ouml;z&uuml; duyunca aceleyle namazını tamamladı. Onu babamın huzuruna g&ouml;t&uuml;rd&uuml;m. Babam onun temiz elbise giymiş, g&uuml;zel simalı bir gen&ccedil; olduğunu g&ouml;rerek ş&ouml;yle buyurdu: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Sen kimsin?&rdquo; </em></strong></p>\n\n<p>\n	<strong>Gen&ccedil;: &ldquo;Ben bir Arab&rsquo;ım.&rdquo; </strong></p>\n\n<p>\n	<strong>Emir&rsquo;ul- Muminin: <em>&ldquo;Durumun nasıldır? Neden &ouml;yle yakıcı bir şekilde ağlıyordun?&rdquo;</em> </strong></p>\n\n<p>\n	Gen&ccedil;: &ldquo;Ey Emir&rsquo;ul- Muminin! Babama isyan etmenin cezasını &ccedil;ekiyorum; onun bedduası yaşantımın temelini sarstı, sağlık ve huzurumu elimden aldı.&rdquo;</p>\n\n<p>\n	<strong>Emir&rsquo;ul- Muminin: <em>&ldquo;Olay nedir?&rdquo; </em></strong></p>\n\n<p>\n	<strong>Gen&ccedil;: &ldquo;Ben laubali bir gen&ccedil;tim, s&uuml;rekli g&uuml;nah işliyordum, Allah&rsquo;tan da hi&ccedil; korkum yoktu. Bana karşı şefkatli olan yaşlı bir babam vardı. Bana her ne kadar nasihat ediyorduysa, s&ouml;zlerini dinlemezdim. Bana nasihat ettiği zaman, onu azarlıyordum, s&ouml;v&uuml;yordum, bazen de onu d&ouml;v&uuml;yordum. </strong></p>\n\n<p>\n	<strong>Bir g&uuml;n, bir yerde bir miktar para vardı, onu alıp harcamak i&ccedil;in o paraya doğruilerledim. Babam o parayı almama mani oldu. Ben de parayı zorla elinden alarak onu sert bir şekilde yere vurdum; o esnada babam ellerini dizlerine koyup kalkmak istedi, ama acı ve eziklikten yerden kalkamadı. Paraları alıp işimin peşice gittim. O anda, babam b&uuml;t&uuml;n arzularının yok olduğunu g&ouml;r&uuml;nce, Allah&rsquo;ın evine (Ka&rsquo;be&rsquo;ye) giderek bana beddua edeceğine dair yemin etti. </strong></p>\n\n<p>\n	<strong>Birka&ccedil; g&uuml;n sonra da oru&ccedil; tutup namaz kıldı. Daha sonra yolculuk i&ccedil;in hazırlığını tamamlayıp Ka&rsquo;be&rsquo;ye yani buraya doğru hareket etti. Ben onu izliyordum; tavaf ettikten sonra Ka&rsquo;be&rsquo;nin perdesinden tutarak kırık bir kalp ve yakıcı bir ahla bana beddua etti. </strong></p>\n\n<p>\n	<strong>Allah&rsquo;a ant olsun ki! Bedduası sona ermeden, bu bedbahtlığa yakalandım, b&ouml;ylece sağlık (nimeti) elimden alınmış oldu.&rdquo; </strong></p>\n\n<p>\n	<strong>Gen&ccedil; adam bu sırada g&ouml;mleğini a&ccedil;arak bedeninin bir tarafının fel&ccedil; olduğunu g&ouml;sterdi. Gen&ccedil; s&ouml;zlerinin devamında ş&ouml;yle dedi:</strong></p>\n\n<p>\n	<strong>&ldquo;Bu olaydan sonra b&uuml;t&uuml;n yaptıklarıma &ccedil;ok pişman oldum. Babamın yanına giderek &ouml;z&uuml;r diledim. Ama o kabul etmedi, kendi evine doğru gitti. &Uuml;&ccedil; yıl bu durumla yaşadım, nihayet hac mevsiminin &uuml;&ccedil;&uuml;nc&uuml; yılı, babamdan, Ka&rsquo;be&rsquo;ye giderek bana beddua ettiği yerde benin i&ccedil;in hayır dua etmesini ısrarla istedim. </strong></p>\n\n<p>\n	<strong>Babam l&uuml;tfederek benim bu ricamı kabul etti. Mekke&rsquo;ye doğru hareket ettik. Seyyak &ccedil;&ouml;l&uuml;ne yetiştiğimizde artık karanlık &ccedil;&ouml;kt&uuml;. Caddenin kenarından bir kuş aniden kanatlarını (&ccedil;ırparak) u&ccedil;unca deve &uuml;rkt&uuml; ve babamı yere attı. Babam taşların &uuml;zerine d&uuml;şt&uuml;, d&uuml;ş&uuml;r d&uuml;şmez de can verdi. Babamı o b&ouml;lgede defnedip buraya geldim. Biliyorum benim bu k&ouml;t&uuml; kaderim, babamın bedduası ve benden razı olmaması sebebiyledir. </strong></p>\n\n<p>\n	<strong>Emir&rsquo;ul- Muminin Hz. Ali (a.s), gencin bu dertli hikayesini dinledikten sonra ş&ouml;yle buyurdular: <em>&ldquo;Senin feryadına koşacak olan, şimdi yetişmiştir; Resulullah (s.a.a)&rsquo;den duymuş olduğum duayı sana &ouml;ğreteceğim; i&ccedil;erisinde Allah&rsquo;ın ism-i a&rsquo;zamı olan bu duayı kim okursa, Allah Teala onun duasını kabul eder; gam, &uuml;z&uuml;nt&uuml;, hastalık ve fakirlik onun yaşantısından uzaklaşır, g&uuml;nahları ise bağışlanmış olur...&rdquo; </em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a> </strong></p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s), s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle buyuruyor: </strong></p>\n\n<p>\n	Gen&ccedil; adam duayı alıp gitti. Zilhicce ayının onuncu g&uuml;n&uuml;n&uuml;n sabahı, sevin&ccedil;li bir halde yanımıza geldi. Sağlığının d&uuml;zelmiş olduğunu g&ouml;rd&uuml;k.</p>\n\n<p>\n	Gen&ccedil; ş&ouml;yle dedi: &ldquo;Allah&rsquo;a ant olsun ki, Allah&rsquo;ın ism-i a&rsquo;zamı bu duadadır. Allah&rsquo;a ant olsun ki, duam kabul oldu, hacetim karşılandı.&rdquo;</p>\n\n<p>\n	<strong>Emir&rsquo;ul- Muminin (a.s) ondan, nasıl şifa bulduğunu a&ccedil;ıklamasını istedi. </strong></p>\n\n<p>\n	<strong>Gen&ccedil; ş&ouml;yle dedi: &ldquo;Zilhicce&rsquo;nin onuncu gecesinde, karanlık her tarafı sardığı ve herkesin uykuya daldığı bir vakitte, duayı elime alıp Allah&rsquo;ın dergahına yakararak g&ouml;z yaşı d&ouml;kt&uuml;m. Kısa bir s&uuml;re uyudum; uykuda Resulullah (s.a.a)&rsquo;i g&ouml;rd&uuml;m; m&uuml;barek elini omzuma koyarak ş&ouml;yle buyurdu: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Alah&rsquo;ın ism-i a&rsquo;zamı h&uuml;rmetine sağ-salim ol ve g&uuml;zel bir yaşantın olsun.&rdquo; </em></strong></p>\n\n<p>\n	<strong>İkinci kez g&ouml;zlerim uykuya dalınca ş&ouml;yle bir ses kulağımda &ccedil;ınladı: <em>&ldquo;Ey gen&ccedil;! Kalk artık. Allah&rsquo;ın ism-i a&rsquo;zamı ile yakardın ve duan kabul oldu.&rdquo; </em>Ben uykudan uyandığımda kendimi sağ-salim g&ouml;rd&uuml;m.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a> </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>6- Kerbela Toprağından Bir Avu&ccedil;</em></h2>\n\n<p>\n	<strong>Herseme ş&ouml;yle diyor: </strong></p>\n\n<p>\n	<strong>Hz. Ali (a.s)&rsquo;la birlikte Sıffin savaşından d&ouml;nd&uuml;ğ&uuml;m&uuml;zde Kerbela&rsquo;dan ge&ccedil;erken Hz. Ali (a.s) o b&ouml;lgede namaz kıldı. Sonra Kerbela toprağından bir avu&ccedil; alarak koklayıp ş&ouml;yle buyurdular: <em>&ldquo;Eyvahlar olsun sana ey toprak! Ş&uuml;phesiz, sorgusuz cennete gidecek bir takım insanlar senden haşr olacaklar.&rdquo; </em></strong></p>\n\n<p>\n	Herseme, Hz. Ali&rsquo;nin şiilerinden olan eşinin yanına d&ouml;nd&uuml;ğ&uuml;nde, Kerbela&rsquo;da karşılaştığı olayı ona anlattı ve hayretle; &ldquo;Hz. Ali bu olayı nereden ve nasıl biliyor?&rdquo; diye sordu.</p>\n\n<p>\n	<strong>Herseme diyor ki: &ldquo;Bu maceradan bir m&uuml;ddet ge&ccedil;ti. Ubeydullah bin Ziyad, İmam H&uuml;seyin&rsquo;le savaşmak i&ccedil;in bir ordu g&ouml;nderdiğinde ben de o ordunun i&ccedil;erisinde idim. Kerbela b&ouml;lgesine geldiğimizde, Hz. Ali (a.s)&rsquo;ın namaz kıldığı ve bir avu&ccedil; toprağını alarak kokladığı yeri g&ouml;r&uuml;p tanıdım. Bundan dolayı gelişime pişman oldum; atıma binerek Hz. H&uuml;seyin (a.s)&rsquo;ın huzuruna vardım; Hz. H&uuml;seyin (a.s)&rsquo;a selam vererek bu b&ouml;lgede babasından duyduğum s&ouml;zleri O&rsquo;na naklettim. </strong></p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s) bu s&ouml;z&uuml; dinledikten sonra ş&ouml;yle buyurdular: <em>&ldquo;Bize yardım etmeye mi gelmişsin yoksa bizimle savaşmaya mı?&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Cevabında dedim ki: &ldquo;Ey Resulullah&rsquo;ın oğlu! Sizin yardımınıza geldim, size karşı savaşmaya değil. Ama hanımım ve &ccedil;ocuklarımı sahipsiz bıraktım, İbn-i Ziyad&rsquo;dan dolayı onlar i&ccedil;in endişeliyim.&rdquo; </strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu s&ouml;z&uuml; duyunca ş&ouml;yle buyurdular:</p>\n\n<p>\n	<strong><em>&ldquo;Durum b&ouml;yle ise o zaman katligahımızı g&ouml;rmemen ve sesimizi duymaman i&ccedil;in bu b&ouml;lgeden uzaklaş. Allah&rsquo;a ant olsun ki, kim bug&uuml;n bizim mazlumiyet sesimizi duyar da yardımımıza koşmazsa cehenneme girmiş olacaktır.&rdquo;</em> <a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>7- Savaş Meydanında Namaz</em></h2>\n\n<p>\n	<strong>Aşura g&uuml;n&uuml; &ouml;ğle namazı vakti, Ebu Semame-i Saydavi İmam H&uuml;seyin (a.s)&rsquo;a ş&ouml;yle arz etti: </strong></p>\n\n<p>\n	<strong>&ldquo;Ya Eba Abdullah! Canım size feda olsun! D&uuml;şmanın ordusu size yaklaştı, Allah&rsquo;a ant olsun ki, ben senin huzurunda &ouml;ld&uuml;r&uuml;lmedik&ccedil;e sen &ouml;ld&uuml;r&uuml;lmeyeceksin; g&ouml;nl&uuml;m, seninle &ouml;ğle namazı kıldıktan sonra Rabbimi m&uuml;lakat etmeyi (şahadet şerbetini i&ccedil;meyi) istiyor.&rdquo; </strong></p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s) g&ouml;ğe doğru bakarak ş&ouml;yle buyurdular: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Bize namazı hatırlattın, Allah seni namaz kılanlardan etsin. Evet, namazın ilk vaktidir. Bu halktan, namaz kılmamız i&ccedil;in savaşı durdurmalarını isteyin.&rdquo; </em></strong></p>\n\n<p>\n	Hasin bin Numeyr, İmam H&uuml;seyin&rsquo;in s&ouml;z&uuml;n&uuml; duyunca ş&ouml;yle seslendi: &ldquo;Sizin namazınız Allah katında kabul değildir.&rdquo;</p>\n\n<p>\n	<strong>Habib bin Mezahir onun bu s&ouml;z&uuml;ne karşılık ş&ouml;yle dedi: &ldquo;Ey al&ccedil;ak! Resulullah&rsquo;ın oğlunun namazının kabul olmayıp da senin namazının kabul olacağını mı zannediyorsun?!...&rdquo; </strong></p>\n\n<p>\n	<strong>Daha sonra Z&uuml;heyr bin Kayn ve Said bin Abdullah, İmam H&uuml;seyin (a.s)&rsquo;ın namaz kılması i&ccedil;in Hazreti korumak amacıyla O&rsquo;nun &ouml;n&uuml;nde durdular; İmam (a.s) da az bir yareniyle namaz kıldılar. Said bin Abdullah, kendisini İmam&rsquo;a taraf atılan oklara siper ediyordu, bedenine o kadar ok isabet etti ki, ayak &uuml;st&uuml;nde duramayıp yere d&uuml;şerek ş&ouml;yle dedi: </strong></p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;ım! &Acirc;d ve Semud kavmine lanet ettiğin gibi bu kavme de (Kufe halkına da) lanet et! Allah&rsquo;ım! Benim selamımı Peygamberine ulaştır; O&rsquo;nu bunca yaraların acısından haberdar et; &ccedil;&uuml;nk&uuml; bu işten hedefim, Peygamberinin oğluna yardım etmektir.&rdquo; </strong></p>\n\n<p>\n	<strong>Said, bu olaydan sonra şahadete erişti. Allah&rsquo;ın rahmet ve rızvanı ona olsun. <a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>8- Aşura G&uuml;n&uuml; Şehit Olan İlk</em><em> Kadın</em></h2>\n\n<p>\n	<strong>Veheb bin Abdullah Aşura g&uuml;n&uuml;, annesi ve eşiyle birlikte İmam H&uuml;seyin (a.s)&rsquo;ın ordusu arasında idiler. Aşura g&uuml;n&uuml; Veheb&rsquo;in annesi oğluna ş&ouml;yle dedi: &ldquo;Aziz oğlum! Resulullah&rsquo;ın oğlunun yardımına hazırlan.&rdquo; </strong></p>\n\n<p>\n	<strong>Veheb annesinin cevabında; &ldquo;İtaat, kusur etmem&rdquo; dedi ve daha sonra meydana doğru hareket etti. Recez (kahramanlık şiiri) okuduktan sonra kendisini tanıtıp d&uuml;şmana saldırarak şiddetle savaştı. D&uuml;şman ordusundan bir&ccedil;ok kişiyi &ouml;ld&uuml;rd&uuml;kten sonra annesi ve eşinin yanına d&ouml;nd&uuml;. Annesinin karşısında durarak; &ldquo;Ey anne! Şimdi benden razı oldun mu?&rdquo; dedi. </strong></p>\n\n<p>\n	<strong>Annesi de cevaben ş&ouml;yle dedi: &ldquo;İmam H&uuml;seyin&rsquo;i savunma yollunda O&rsquo;ndan &ouml;nce &ouml;lmedik&ccedil;e senden razı olmam.&rdquo; </strong></p>\n\n<p>\n	Veheb&rsquo;in eşi de ş&ouml;yle dedi: &ldquo;Allah aşkına beni kendi musibetinde yaslı etme.&rdquo;</p>\n\n<p>\n	<strong>Veheb&rsquo;in annesi bu s&ouml;z&uuml; duyunca ş&ouml;yle haykırdı:</strong></p>\n\n<p>\n	<strong>&ldquo;Oğlum! Bu kadının s&ouml;z&uuml;ne kulak asma (onu dinleme) savaş alanına doğru hareket et, Peygamber (s.a.a)&rsquo;in sana şefaat etmesi i&ccedil;in, şehit olana dek onun oğlunun &ouml;n&uuml;nde d&uuml;şmana karşı savaş.&rdquo; </strong></p>\n\n<p>\n	<strong>Veheb annesinin s&ouml;z&uuml;ne uyarak recez okuduğu halde t&uuml;m g&uuml;c&uuml;yle d&uuml;şman ordusuna saldırdı. D&uuml;şman ordusundan 19 s&uuml;variyle 20 piyadeyi &ouml;ld&uuml;rd&uuml;kten sonra elleri kesildi. Bu sırada Veheb&rsquo;in hanımı &ccedil;adırın direğini eline alarak Veheb&rsquo;e doğru koştu; koştuğu halde ş&ouml;yle diyordu:</strong></p>\n\n<p>\n	<strong>&ldquo;Ey Veheb! Annem, babam sana feda olsun, edebildiğin kadar Peygamber&rsquo;in Ehl- i Beyti&rsquo;ni savunmak yolunda savaş.&rdquo; </strong></p>\n\n<p>\n	Veheb, hanımını kadınların bulunduğu &ccedil;adıra d&ouml;nd&uuml;rmek istiyordu ama hanımı Veheb&rsquo;in eteğinden tutarak; &ldquo;Ben seninle birlikte &ouml;l&uuml;nceye dek kesinlikle geri d&ouml;nmeyeceğim.&rdquo; diyordu.</p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s) bu manzarayı g&ouml;r&uuml;nce o kadına ş&ouml;yle seslendi: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Allah Teala sana iyi m&uuml;kafat versin, sana merhamet etsin, kadınların yanına d&ouml;n.&rdquo;</em> </strong></p>\n\n<p>\n	<strong>Kadın İmam (a.s)&rsquo;ın s&ouml;z&uuml; &uuml;zerine geri d&ouml;nd&uuml;. Daha sonra Veheb (r.a) savaşa devam ederek şehit oldu. Veheb&rsquo;in eşi, kocası şehit olduktan sonra artık sabredemeyip meydana doğru koştu; kocasının y&uuml;z&uuml;ndeki kanları temizlerken Şimr&rsquo;in g&ouml;z&uuml; o vefalı kadına ilişti, bunun &uuml;zerine k&ouml;lesine sopayla ona saldırmasını emretti; k&ouml;le de sopayla saldırarak onu şehit etti. Bu kadın İmam H&uuml;seyin (a.s)&rsquo;ın ordusundan Aşura g&uuml;n&uuml; şehit olan ilk kadındır.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a> </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>9- Şehitlerin Efendisine G&ouml;z</em><em> Yaşı D&ouml;kmek</em></h2>\n\n<p>\n	İmam Rıza (a.s)&rsquo;ın ashabından olan Seyyid Ali H&uuml;seyini ş&ouml;yle naklediyor:</p>\n\n<p>\n	<strong>Ben Ali bin Musa er-Rıza (a.s)&rsquo;ın komşusu idim. Aşura g&uuml;n&uuml; olduğunda, din kardeşlerimizden bir kişi İmam H&uuml;seyin (a.s)&rsquo;ın maktelini (katledilme olayını) okuyordu. İmam Bakır (a.s)&rsquo;ın buyurmuş olduğu şu rivayete yetişti: </strong></p>\n\n<p>\n	<strong><em>&ldquo;Kimin g&ouml;zlerinden sivri sineğin kanadı kadar g&ouml;z yaşı akarsa, Allah Teala onun g&uuml;nahlarını, denizin k&ouml;p&uuml;ğ&uuml; kadar da olsa affeder.&rdquo; </em></strong></p>\n\n<p>\n	<strong>O mecliste, ilim iddiasında bulunan cahil bir şahıs da vardı. Mezkur hadisin doğru olmadığı d&uuml;ş&uuml;ncesindeydi. Hz. H&uuml;seyin&rsquo;e o kadar az ağlamanın nasıl olur da bu kadar b&uuml;y&uuml;k sevabı olabilir? diyordu. Bu konu hakkında onunla &ccedil;ok tartıştık, sonunda da saplantısından kurtulmadan kalkıp gitti. O gece &ouml;ylece ge&ccedil;ti, sabah olunca yanımıza gelerek d&uuml;n gece s&ouml;ylemiş olduğu s&ouml;zlerden dolayı &ouml;z&uuml;r diledi; pişman olduğunu dile getirip şunları anlattı: </strong></p>\n\n<p>\n	<strong>&ldquo;D&uuml;n gece ş&ouml;yle bir r&uuml;ya g&ouml;rd&uuml;m: Kıyamet kopmuş, cehennemin &uuml;zerine sırat k&ouml;pr&uuml;s&uuml; &ccedil;ekilmiş ve cenneti s&uuml;slemişlerdi, o esnada hava &ccedil;ok sıcak oldu, susuzluk bana galebe &ccedil;aldı, sağ tarafıma baktığımda Kevser havuzunu g&ouml;rd&uuml;m, o havuzun kenarında iki kişiyle bir kadın durmuşlardı, onların y&uuml;zlerinin nuru mahşer &ccedil;&ouml;l&uuml;n&uuml; aydınlatmıştı; kendileri de siyah elbise giyip ağlıyorlardı. Bir adamdan; &ldquo;Kevser havuzunun başında duran bu şahıslar kimlerdir?&rdquo; diye sordum. </strong></p>\n\n<p>\n	Cevaben dedi ki: &ldquo;Onlardan biri Muhammed Mustafa (s.a.a)&rsquo;dir, diğeri Aliyy&rsquo;ul Murtaza (a.s)&rsquo;dır, kadın ise Fatımat&rsquo;uz- Zehra (s.a)&rsquo;dır.&rdquo;</p>\n\n<p>\n	<strong>Dedim ki: Neden siyah elbise giymişler, neden ağlıyorlar? </strong></p>\n\n<p>\n	<strong>Dedi ki: &ldquo;Bug&uuml;n&uuml;n Aşura g&uuml;n&uuml; olduğunu bilmiyor musun?&rdquo; </strong></p>\n\n<p>\n	Dedim ki: Aşura g&uuml;n&uuml;, İmam H&uuml;seyin&rsquo;in Kerbela&rsquo;da şehit olduğu g&uuml;nd&uuml;r, onlar &ouml;yleyse bu y&uuml;zden siyah elbise giymiş ağlıyorlar.</p>\n\n<p>\n	<strong>Daha sonra Hz. Fatıma (a.s)&rsquo;ın yanına giderek ş&ouml;yle dedim: &ldquo;Ey Resulullah&rsquo;ın kızı! Susuzum.&rdquo; </strong></p>\n\n<p>\n	<strong>Hz. Fatıma</strong> <strong>(a.s) &ouml;fkeli bir halde bana bakarak ş&ouml;yle dedi:</strong></p>\n\n<p>\n	<strong><em>&ldquo;Sen kalbimin meyvesi, g&ouml;z&uuml;m&uuml;n nuru olan oğlum H&uuml;seyin&rsquo;e ağlamanın faziletini inkar eden şahıs değil misin? Onu haksız yere, zul&uuml;mle şehit etmişlerdir. Allah&rsquo;ın laneti onları katl eden, onlara zul&uuml;m yapan ve onları su i&ccedil;mekten men eden kimselerin &uuml;zerine olsun.&rdquo; </em></strong></p>\n\n<p>\n	<strong>Bu halde iken uykudan uyandım ve kendi s&ouml;z&uuml;mden pişman oldum, şimdi de kusurumu affetmeniz i&ccedil;in sizden &ouml;z&uuml;r diliyorum. <a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a> </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	EY ŞEHİT !</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	Dava dağlarının bozkırlarında</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	O her zaman kavga meydanlarında</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	İslam aşkı i&ccedil;in kafa koltukta</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Yanmayan İbrahim meydanlarında</p>\n\n<p align=\"center\">\n	D&ouml;k&uuml;lm&uuml;ş kanları toz yollarında</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Yaz bahar demeden kış aylarında</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	H&uuml;seyin&rsquo;in susuz kaldığı &ccedil;&ouml;lde</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	H&uuml;seyin şehit H&uuml;seyin oldu hak yolda</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Zeyneb&rsquo;in feryatlar ettiği yerde</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Şehitler &ouml;lmezler m&uuml;jde Kur&rsquo;an&rsquo;da</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Allah&rsquo;a arzular edilen dilde</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Mazlumlar &ouml;l&uuml;nce kara toprakta</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	A&ccedil;ar &ccedil;i&ccedil;ek &ccedil;i&ccedil;ek &ccedil;i&ccedil;ektir şehit</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\"><strong><strong>[1]</strong></strong></a><strong> - Bihar&rsquo;ul-Envar, c. 44, s. 292.</strong></p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\"><strong><strong>[2]</strong></strong></a><strong> - Bihar&rsquo;ul-Envar, c. 44, s. 394.</strong></p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\"><strong><strong>[3]</strong></strong></a><strong>- Bihar, c. 46, s. 15. </strong></p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\"><strong><strong>[4]</strong></strong></a><strong> - Bihar, c. 44, s. 196</strong></p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\"><strong><strong>[5]</strong></strong></a><strong> - İmam (a.s)&rsquo;ın ona &ouml;ğrettiği dua, &ldquo;Meşmul&rdquo; adındaki meşhur bir duadır; merhum Şeyh Abbas-i Kummi, o duayı &ldquo;Mefatih&rdquo; kitabında nakl etmiştir. </strong></p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\"><strong><strong>[6]</strong></strong></a><strong> - Bihar, c. 41, s. 225; c. 95, s. 295. </strong></p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\"><strong><strong>[7]</strong></strong></a><strong> - Bihar, c. 44, s. 255. </strong></p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\"><strong><strong>[8]</strong></strong></a><strong> - Bihar, c. 45, s. 21. </strong></p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\"><strong><strong>[9]</strong></strong></a><strong> -Bihar, c. 45, s. 16. </strong></p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\"><strong><strong>[10]</strong></strong></a><strong> - Bihar, c. 44, s. 293. </strong></p>\n	</div>\n</div>','İmam Hüseyin (a.s) İle İlgili Öyküler','','publish','closed','open','','imam-huseyin-a-s-ile-ilgili-oykuler','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2819',0,'post','',0),(2820,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<p style=\"text-align: right;\">\n	Fahrettin ALTAN/Erenler 6</p>\n\n<h2>\n	<em>Ey Allah&rsquo;ın Kulları!</em></h2>\n\n<p>\n	<strong>1- &ldquo;Ey Allah&rsquo;ın kulları! Allah&rsquo;tan korkun, d&uuml;nyaya karşı ihtiyatlı davranın; eğer b&uuml;t&uuml;n d&uuml;nya bir kişiye kalacak veya bir kişi orada daimi kalacak olsaydı, peygamberler baki kalmaya daha layık, rızayetleri celbedilmeye daha evla ve b&ouml;yle bir h&uuml;kme daha uygun olurlardı. Ama Allah-u Teala d&uuml;nyayı fani olmak i&ccedil;in yaratmıştır; yenileri eskiler, nimetleri zail olur, sevinci ise kararır (gam ve &uuml;z&uuml;nt&uuml;ye d&ouml;n&uuml;ş&uuml;r). D&uuml;nya engebeli bir menzil ve muvakkat bir evdir. &Ouml;yleyse ahiretiniz i&ccedil;in azık toplayın, en g&uuml;zel azık ise sakınmaktır; Allah&rsquo;tan sakının, ta ki kurtuluşa eresiniz.&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Cehennem K&ouml;peklerinin Katığı</em></h2>\n\n<p>\n	<strong>2- <em>Yanında başkasının gıybetini eden birisine buyurdular ki: </em></strong></p>\n\n<p>\n	<strong>&ldquo;Ey adam! Gıybet etmekten sakın; &ccedil;&uuml;nk&uuml; gıybet, cehennem k&ouml;peklerinin katığıdır.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;ı Bırakıp Da Halkı Razı Etmeye Kalkışan Bir Millet</em><em>in Durumu</em></h2>\n\n<p>\n	<strong>3- &ldquo;Allah&rsquo;ı &ouml;fkelendirmekle halkın rızasını kazanmak isteyen bir kavim, kurtuluşa erememiştir.&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>D&uuml;nyada Allah&rsquo;tan Korkmanın Kıyametteki Neticesi</em></h2>\n\n<p>\n	<strong>4- &ldquo;Kıyamet g&uuml;n&uuml;, yalnız d&uuml;nyada Allah&rsquo;tan korkan kimse emin olabilir.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>İyiliğe Emredip K&ouml;t&uuml;l&uuml;kten Sakındırmanın Yararları</em></h2>\n\n<p>\n	<strong>5- &ldquo;Allah-u Teala buyuruyor ki: </strong><em>&ldquo;M&uuml;min erkek ve kadınlar birbirlerinin velileridir, marufu emreder ve m&uuml;nkerden nehyederler...&rdquo;</em> <strong>Allah-u Teala (m&uuml;minlerin sıfatını saydığında) emr-i bil maruf ve neyh-i anil m&uuml;nkerle başlayıp ilk olarak onu farz kılıyor. &Ccedil;&uuml;nk&uuml; biliyor ki, eğer bu farize hakkıyla yerine getirilip uygulanırsa artık b&uuml;t&uuml;n farizeler, ister kolay olsun ister zor yerine getirilip uygulanır. Zira marufu emredip m&uuml;nkerden nehy etmek, zulme uğrayanların haklarının alınmasını, zalimlere muhalefeti, beyt-ul malın ve ganimetlerin adaletle dağıtılmasını, zekatın gereken yerlerden alınıp gerektiği şekilde sarf edilmesini sağlamakla İslam&rsquo;a yapılan (ameli) bir davettir.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Zalim Bir Y&ouml;netici G&ouml;r&uuml;p De Ona Karşı &Ccedil;ıkmamanın Sonucu</em></h2>\n\n<p>\n	<strong>6- &ldquo;Ey insanlar! Resulullah (s.a.a) buyurmuştur ki: &ldquo;Kim, Allah&rsquo;ın haramını helal bilen, ahdini bozan, Resul&uuml;n&uuml;n s&uuml;nnetine muhalif olan, kulları arasında g&uuml;nah ve zul&uuml;m yapan zalim bir y&ouml;netici g&ouml;r&uuml;r de amel ve s&ouml;z&uuml;yle ona karşı &ccedil;ıkmazsa, Allah-u Teala onu, o zalim y&ouml;neticiyi sokacağı yere (cehenneme) sokar.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>&Ccedil;oğu İnsanların Dinden Yararlandıkları M&uuml;ddet&ccedil;e Onu Savunmaları</em></h2>\n\n<p>\n	<strong>7- &ldquo;İnsanlar d&uuml;nya kullarıdır; din ise onların dillerine bir yalaktır. Dinin sayesinde ge&ccedil;imlerini sağladıkları m&uuml;ddet&ccedil;e onun etrafını sararlar, ama zorluklarla imtihan edildiklerinde dindarlar azalır.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;a İsyan Etmekle</em><em> Bir Şeye Ulaşmak İsteyen Kimse...</em></h2>\n\n<p>\n	<strong>8- &ldquo;Allah&rsquo;a isyan ederek bir şeye ulaşmak isteyen kimse, umduğundan uzaklaşarak korktuğu şeye yaklaşır.&rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Zalimlerle Yaşamanın Zillet Oluşu</em></h2>\n\n<p>\n	<strong>9- &ldquo;Hak &uuml;zere amel edilmediğini ve batıldan da ka&ccedil;ınılmadığını g&ouml;rm&uuml;yor musunuz? B&ouml;yle bir durumda, m&uuml;minin &ouml;l&uuml;m&uuml; arzulaması haktır. Ben &ouml;l&uuml;m&uuml; saadet, zalimlerle yaşamayı ise aşağılık biliyorum.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>H&uuml;r ve &Ouml;zg&uuml;r Olmanın Gerekliliği!</em></h2>\n\n<p>\n	<strong>10- &ldquo;Ey Ebu S&uuml;fyan&rsquo;nın oğullarına uyanlar! Eğer dininiz yok, ahiretten de korkmuyorsanız, en azından h&uuml;r insanlar olun.&rdquo; <a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Alimlerin Uyarılması</em></h2>\n\n<p>\n	<strong>11- &ldquo;Eğer şuurunuz olsaydı, anlardınız ki insanların i&ccedil;erisinde en b&uuml;y&uuml;k musibete uğrayan, ulemanın hakiki makamından uzak d&uuml;şm&uuml;ş olan sizlersiniz. &Ccedil;&uuml;nk&uuml; işleri y&uuml;r&uuml;tmek ve h&uuml;k&uuml;mleri uygulamak, Allah&rsquo;ın helal ve haramına emin olan ulemanın eliyle olmalıdır. Oysa bu mevki sizin elinizden alınmıştır. Bu mevki. a&ccedil;ık deliller geldikten sonra hakta tefrikaya d&uuml;şmeniz ve s&uuml;nnette ihtilaf etmeniz y&uuml;z&uuml;nden elinizden &ccedil;ıkmıştır ancak. Eğer eziyetlere sabredip Allah i&ccedil;in zorluklara katlanacak olsaydınız, İlahi işler sizden &ccedil;ıkar ve size d&ouml;nerdi. Ama siz mevkiinizi zalimlere bırakarak İlahi meseleleri onlara teslim ettiniz; onlar da ş&uuml;phe &uuml;zerine hareket edip nefsi arzularına uyuyorlar. Zalimleri bu işlere musallat kılan, siz alimlerin &ouml;l&uuml;mden ka&ccedil;ması ve sizden ayrılacak hayata g&ouml;n&uuml;l bağlamanızdır.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>İmam H&uuml;seyin (a.s) Tarafından Ger&ccedil;ekleşen Kıyamın Sebebi</em></h2>\n\n<p>\n	<strong>12- &ldquo;Allah&rsquo;ım! Sen biliyorsun ki, bizim tarafımızdan ger&ccedil;ekleşen kıyam, saltanat i&ccedil;in yarışmak ve değersiz d&uuml;nya mallarından bir şeye ulaşmak i&ccedil;in değildir. Senin dininin (&ouml;ğretilerini) &ouml;ğretmek, ıslahat yapmak, mazlum kullarına emniyet ve g&uuml;vence kazandırmak, İslam&rsquo;ın farz ve Resulullah&rsquo;ın s&uuml;nnet ve h&uuml;k&uuml;mleriyle amel olunması i&ccedil;indir.&rdquo; <a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Farz ve S&uuml;nnet Olan Cihat</em></h2>\n\n<p>\n	<strong>13- &ldquo;Farz olan cihatlardan biri, insanın kendisini g&uuml;nahtan koruması i&ccedil;in nefsi ile cihat etmesidir. İşte bu cihat, cihatların en b&uuml;y&uuml;ğ&uuml;d&uuml;r... S&uuml;nnet olan cihat ise, kişinin bir s&uuml;nneti (genel bir adeti) ayakta tutması, uygulama ve ihya etmesi i&ccedil;in &ccedil;alışmasıdır. Bu yolda &ccedil;alışmak ve &ccedil;aba sarf etmek, en &uuml;st&uuml;n amellerdendir. &Ccedil;&uuml;nk&uuml; bu, (g&uuml;zel olan) bir s&uuml;nneti diriltmektir. Nitekim Resulullah (s.a.a) buyurmuştur ki: &ldquo;Kim g&uuml;zel bir s&uuml;nnet (adet ve gelenek) koyarsa, kıyamet g&uuml;n&uuml;ne kadar, amel edenlerin sevabından bir şey eksilmeksizin o s&uuml;nnetle amel edenlerin sevabı kadar ona sevap yazılır.&rdquo; <a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Daha Değerli ve Daha G&uuml;zel Olanlar</em></h2>\n\n<p>\n	<strong>14- &ldquo;Eğer d&uuml;nya hayatı bazılarının nazarında değerli sayılıyorsa, Allah&rsquo;ın m&uuml;kafat evi daha y&uuml;ce ve daha değerlidir.</strong></p>\n\n<p>\n	<strong>Eğer bu bedenler &ouml;l&uuml;m i&ccedil;in yaratılmışsa, insanın Allah yolunda kılı&ccedil;la &ouml;ld&uuml;r&uuml;lmesi daha &uuml;st&uuml;nd&uuml;r.</strong></p>\n\n<p>\n	<strong>Eğer rızklar takdir edilip b&ouml;l&uuml;nm&uuml;şse, servet elde etmekte insanın hırsının azlığı daha g&uuml;zeldir.</strong></p>\n\n<p>\n	<strong>Eğer d&uuml;nya malını toplamak ondan bir g&uuml;n el &ccedil;ekmek i&ccedil;inse, insanın b&ouml;yle bir servete cimrilik yapmaması gereklidir.&rdquo; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>İbretli Tavsiyeler</em></h2>\n\n<p>\n	<strong>15- &ldquo;Ben size Allah&rsquo;ın takvasına sarılmayı tavsiye ediyorum; azabından korkutuyor ve nişanelerini g&ouml;z&uuml;n&uuml;z&uuml;n &ouml;n&uuml;ne koyuyorum. Gelmesi sevilmeyen ve tadı k&ouml;t&uuml; olan korkun&ccedil; ve dehşetli &ouml;l&uuml;m g&uuml;n&uuml;n&uuml;n gelip &ccedil;atmasına az kalmıştır. (O &ouml;l&uuml;m ki,) ruhunuzdan asılıp sizi amel etmekten tamamen koparır. &Ouml;yleyse yaşadığınız s&uuml;rece onun ansızın gelecek belalarına hedefmişsiniz gibi sıhhatinizi ganimet bilin; amel etmeye koşun. O (&ouml;l&uuml;m), sizi yerin &uuml;zerinden alıp i&ccedil;ine bırakır; (yerin) &uuml;st&uuml;nden d&uuml;ş&uuml;r&uuml;p aşağısına sokar. &Uuml;lfet ve beraberlikten koparıp vahşet ve yalnızlığa atar; rahatlık ve aydınlıktan yerin karanlık ve darlığına g&ouml;t&uuml;r&uuml;r. Orası &ouml;yle bir yerdir ki, ne dostlar orada ziyaret edilir, ne hastaların yanına gidilir ve ne de yardım dileyenin yardımına koşulur.&rdquo; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>&Ccedil;eşitli İbadetler</em></h2>\n\n<p>\n	<strong>16- &ldquo;Bazıları Allah&rsquo;tan bir şey umarak ibadet ederler; bu, tacirlerin ibadetidir. Bazıları da (ateşten) korkarak ibadet ederler, bu da, k&ouml;lelerin ibadetidir. Bazıları ise (Allah&rsquo;ın nimetlerine) ş&uuml;k&uuml;r olarak ibadet ederler, bu da h&uuml;r insanların ibadetidir; işte en faziletli ibadet budur.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Halkın Size İhtiya&ccedil; Duymalarının Nimet Oluşu</em></h2>\n\n<p>\n	<strong>17- &ldquo;Bilin ki, insanların size olan ihtiya&ccedil;ları, Allah&rsquo;ın size verdiği nimetlerdendir. &Ouml;yleyse o nimetlerden bıkmayın, yoksa belaya d&ouml;n&uuml;ş&uuml;r.&rdquo; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;ın Kendi Velilerine &Ouml;ğ&uuml;t Vermesi İ&ccedil;in Onları Kınaması</em></h2>\n\n<p>\n	<strong>18- &ldquo;Ey İnsanlar! Allah-u Teala&rsquo;nın, kendi velilerine &ouml;ğ&uuml;t vermek i&ccedil;in Yahudi alimleri hakkında yaptığı kınamadan &ouml;ğ&uuml;t alın. Allah-u Teala (Yahudi alimlerini kınayarak) ş&ouml;yle buyuruyor: </strong><em>&ldquo;Ni&ccedil;in onların din alimleri, onları (Yahudileri) g&uuml;nah olan s&ouml;zleri s&ouml;ylemekten (ve haram yemekten) men etmediler...&rdquo;</em><strong> <a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong><strong> Yine buyurmuştur ki: </strong><em>&ldquo;İsrail oğullarından kafir olanlara, Davud&rsquo;un diliyle de lanet edilmiştir... yaptıkları iş ne de k&ouml;t&uuml;d&uuml;r.&rdquo; </em><a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong><strong>[19]</strong></strong></a></p>\n\n<p>\n	<strong>Allah&rsquo;ın onları kınaması, Yahudi alimlerinin, aralarında bulunan zalimlerin, yaptıkları k&ouml;t&uuml; işleri g&ouml;r&uuml;p onlar vasıtasıyla elde ettikleri d&uuml;nya mal ve makamına olan bağlılıkları ve maruz kalmaktan korktukları baskı y&uuml;z&uuml;nden onları alıkoymamaları i&ccedil;indir. Halbuki Allah Teala: </strong><em>&ldquo;İnsanlardan korkmayın, benden korkun&rdquo; </em><strong>diye buyurmaktadır.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a> Ve yine buyuruyor ki: </strong><em>&ldquo;M&uuml;min erkekler ve m&uuml;min kadınlar, birbirlerinin (g&ouml;zetleyen ve koruyan) velileridirler; iyiliği emreder, k&ouml;t&uuml;l&uuml;kten sakındırırlar...&rdquo; <a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong><strong>[21]</strong></strong></a></em></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Ey İnsanlar!</em></h2>\n\n<p>\n	<strong>19- &ldquo;(Ey insanlar!) Allah&rsquo;tan sakınmayı size vasiyet ediyorum. Zira Allah Teala, takvalı kimseyi hoşlanmadığı durumdan kurtarıp hoşlandığı bir duruma g&ouml;t&uuml;rmeyi ve ummadığı yerden rızkını vermeyi uhdesine almış ve garanti etmiştir. &Ouml;yleyse sakın kulların yaptıkları g&uuml;nahlardan dolayı onlara acıyan ve kendi g&uuml;nahının cezasından emin olan kimselerden olmayın. Zira Allah&rsquo;ı aldatarak cennet kazanılmaz ve O&rsquo;nun nimet ve sevabına, O&rsquo;nun izniyle ger&ccedil;ekleşen itaatten başka bir yolla erişilemez.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;tan Başka Sığınağı Olmayana Zul&uuml;m Yapmaktan Sakınmanın Gerekliliği</em></h2>\n\n<p>\n	<strong>20- &ldquo;Allah&rsquo;tan başka sığınağı olmayan kimseye zul&uuml;m etmekten sakın.&rdquo; <a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong>[23]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Sevgi ve Buğzun Nişaneleri</em></h2>\n\n<p>\n	<strong>21- &ldquo;Seni seven, k&ouml;t&uuml; işlerden seni sakındırır; sana buğz eden ise seni bu işlere tahrik eder.&rdquo; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Aklın Hakka Uymakla </em><em>Kamil Olması</em></h2>\n\n<p>\n	<strong>22- &ldquo;Akıl, ancak hakka uymakla kamil olur.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong>[25]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Laubali Kimselerle Oturup Kalkmanın Neticesi</em></h2>\n\n<p>\n	<strong>23- &ldquo;Laubali kişilerle oturup kalkmak, insan hakkında ş&uuml;phe doğurur.&rdquo; <a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><strong>[26]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah Korkusundan Ağlamanın Kurtuluşa Sebep Olması</em></h2>\n\n<p>\n	<strong>24- &ldquo;Allah korkusundan ağlamak, cehennem ateşinden kurtulmaya sebep olur.&rdquo; <a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[27]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>G&uuml;nah İşlemekten Vazge&ccedil;emeyen Birisine Beş Şeyi Yapmasının &Ouml;nerilmesi</em></h2>\n\n<p>\n	<strong>25- <em>Bir kişi, Seyyid-uş Ş&uuml;heda&rsquo;nın (İmam H&uuml;seyin&rsquo;in) huzuruna gelerek: &ldquo;Ben g&uuml;nahkar bir kimseyim, kendimi g&uuml;nah işlemekten alamıyorum, bana nasihat et&rdquo; dediğinde İmam (a.s) ş&ouml;yle buyurdu:</em></strong></p>\n\n<p>\n	<strong>&nbsp;&ldquo;Beş şeyi yap sonra dilediğin g&uuml;nahı işle:</strong></p>\n\n<p>\n	<strong>a) Allah&rsquo;ın rızkını yeme, istediğin g&uuml;nahı yap.</strong></p>\n\n<p>\n	<strong>b) Allah&rsquo;ın m&uuml;lk&uuml;nden ve hakimiyeti altından dışarı &ccedil;ık, istediğini yap.</strong></p>\n\n<p>\n	<strong>c) Allah-u Teala&rsquo;nın seni g&ouml;remeyeceği bir yer bul, ne yapmak istersen yap.</strong></p>\n\n<p>\n	<strong>d) Azrail canını almaya geldiği zaman teslim olma, o zaman g&ouml;nl&uuml;n&uuml;n istediğini yap.</strong></p>\n\n<p>\n	<strong>e) Kıyamet g&uuml;n&uuml; cennetin maliki seni cehenneme g&ouml;t&uuml;rmek istediğinde cehenneme gitme, ondan sonra arzuladığın işi yap.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\"><strong>[28]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>&Ouml;z&uuml;r Dilenilecek Hareketten Sakınmanın Gerekliliği</em></h2>\n\n<p>\n	<strong>26- &ldquo;&Ouml;z&uuml;r dilenecek hareketten sakın! &Ccedil;&uuml;nk&uuml; m&uuml;min ne su&ccedil; işler, ne de &ouml;z&uuml;r diler; ama m&uuml;nafık her g&uuml;n su&ccedil; işler ve &ouml;z&uuml;r diler.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong>[29]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Alimlerin Kınanılması</em></h2>\n\n<p>\n	<strong>27- &ldquo;Sonra siz ey ilimle meşhur olup hayırla anılan, nasihatle tanınıp Allah&rsquo;ın vesilesiyle halkın g&ouml;n&uuml;llerinde heybetli g&ouml;r&uuml;nen alimler topluluğu! (Bilin ki,) şerefli insanlar sizden &ccedil;ekinir, zayıflar size saygı g&ouml;sterir, kendi d&uuml;zeyinizde olan ve iyilikte bulunmadığınız kimseler sizi kendilerine tercih ederler. (İnsanların) ihtiya&ccedil;ları karşılanmadığı zaman sizin arabuluculuğunuzla karşılanır. Yolda giderken padişahların heybeti ve b&uuml;y&uuml;klerin de izzetiyle y&uuml;r&uuml;rs&uuml;n&uuml;z. Acaba bunların hepsi sizden beklenilen İlahi vazifenizi yapmanız (hakkı hakim kılmanız) i&ccedil;in değil midir? Ama siz vazifenizin &ccedil;oğunu yapmıyorsunuz, kusur ediyorsunuz. İmamların hakkını k&uuml;&ccedil;&uuml;ms&uuml;yor, zayıfların hakkını &ccedil;iğniyorsunuz. Fakat kendiniz i&ccedil;in sandığınız hakka gelince; onu (hemen) talep ediyorsunuz. Siz Allah yolunda ne bir mal harcadınız, ne yarattığı nefsi O&rsquo;nun i&ccedil;in herhangi bir tehlikeye attınız ve ne de O&rsquo;nun rızası i&ccedil;in bir topluluğa d&uuml;şman oldunuz. (Bununla birlikte) Allah&rsquo;ın cennetine girmeyi, Peygamberleriyle komşu olmayı ve azabından da kurtulmayı arzu ediyorsunuz!&rdquo; <a href=\"#_edn30\" name=\"_ednref30\" title=\"\"><strong>[30]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Konuşmadan &Ouml;nce Selam Vermenin Gerekliliği</em></h2>\n\n<p>\n	<strong>28- <em>&ldquo;Bir adam İmam (a.s)&rsquo;a selam vermeden; &ldquo;Nasılsınız? Allah afiyet versin&rdquo; dediğinde İmam (a.s) ş&ouml;yle buyurdular:</em> &ldquo;Evvel selam, sonra kelam. Allah da sana afiyet versin.&rdquo; <em>Daha sonra buyurdular ki:</em> &ldquo;Selam vermedik&ccedil;e hi&ccedil;bir kimseye konuşma m&uuml;saadesi vermeyin.&rdquo; <a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[31]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Kabul Etmenin, Cahilliğin ve Alimin Nişaneleri</em></h2>\n\n<p>\n	<strong>29- &ldquo;Kabul etmenin nişanelerinden biri, akıllılarla birlikte oturmaktır. K&uuml;f&uuml;r (veya fikir) ehlinden gayrisiyle tartışmak, cahillik alametlerindendir. Alimin nişanelerinden biri de kendi s&ouml;z&uuml;n&uuml; eleştirmesi ve muhtelif g&ouml;r&uuml;şlerin hakikatinden haberdar olmasıdır.&rdquo; <a href=\"#_edn32\" name=\"_ednref32\" title=\"\"><strong>[32]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>M&uuml;minin </em><em>Sıfatından Bazıları</em></h2>\n\n<p>\n	<strong>30- &ldquo;M&uuml;min, Allah&rsquo;ı kendisine sığınak, s&ouml;z&uuml;n&uuml; ise ayna edinir; bazen m&uuml;minlerin, bazen de gaddarların sıfatına bakar; onların sıfatlarından incelikler elde eder, kendisini iyice tanır, &uuml;st&uuml;n zekasıyla yakin makamına ulaşır ve nefsini temizlemekte de g&uuml;&ccedil;l&uuml; olur.&rdquo; <a href=\"#_edn33\" name=\"_ednref33\" title=\"\"><strong>[33]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>İyiliklerde Yarışmak</em></h2>\n\n<p>\n	<strong>31- &ldquo;İyiliklerde yarışın ve manevi ganimetleri elde etmeye koşun.&rdquo; <a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong>[34]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>C&ouml;mertlik ve Cimriliğin </em><em>&Ouml;zellikleri</em></h2>\n\n<p>\n	<strong>32- &ldquo;C&ouml;mert davranan, y&uuml;celir; cimrilik yapan ise al&ccedil;alır.&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\"><strong>[35]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>D&uuml;nya ve Ahiret Hayırları</em></h2>\n\n<p>\n	<strong>33- <em>Bir kimse İmam H&uuml;seyin (a.s)&rsquo;dan d&uuml;nya ve ahiret hayrını kendisi i&ccedil;in yazmasını istediğinde İmam (a.s) ş&ouml;yle yazdılar:</em></strong></p>\n\n<p>\n	<strong>&ldquo;Rahman ve Rahim olan Allah&rsquo;ın adıyla. Kim halkın &ouml;fkesini kazanarak Allah&rsquo;ın rızasını elde ederse, Allah, insanların ellerinde olan işlerde ona kifayet eder; kim Allah&rsquo;ın gazabını kazanarak halkın rızasını elde ederse, Allah, onu insanlara bırakır. Vesselam.&rdquo; <a href=\"#_edn36\" name=\"_ednref36\" title=\"\"><strong>[36]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Bir Kimsenin Gam ve &Uuml;z&uuml;nt&uuml;s&uuml;n&uuml; Gidermenin</em><em> Neticesi</em></h2>\n\n<p>\n	<strong>34- &ldquo;Kim, bir m&uuml;minin gam ve &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; giderirse, Allah-u Teala onun d&uuml;nya ve ahiret &uuml;z&uuml;nt&uuml;lerini giderir.&rdquo; <a href=\"#_edn37\" name=\"_ednref37\" title=\"\"><strong>[37]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Halkın Haysiyetiyle Oynayan Kimseden Uzak Durmanın Gerekliliği</em></h2>\n\n<p>\n	<strong>35- &ldquo;Halkın haysiyetine el uzatan (onların haysiyetiyle oynayan) birisini duyduğunda, onun seni tanımamasına &ccedil;alış.&rdquo; <a href=\"#_edn38\" name=\"_ednref38\" title=\"\"><strong>[38]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Zenginliğin İzahı</em></h2>\n\n<p>\n	<strong>36- <em>&ldquo;Zenginlik nedir? diye sorduklarında:</em> &ldquo;Arzuların az olması ve yeterli bir rızka razı olmaktır.&rdquo; <em>buyurdular.</em><a href=\"#_edn39\" name=\"_ednref39\" title=\"\"><strong>[39]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>İhtiyacın, &Uuml;&ccedil; Kimsenin Dışında Kimseye S&ouml;ylenilmemesi</em></h2>\n\n<p>\n	<strong>37- <em>Ensardan birisi, İmam (a.s)&rsquo;a ihtiyacını karşılaması i&ccedil;in ricada bulunmak istediğinde, İmam (a.s) ş&ouml;yle buyurdu: </em></strong></p>\n\n<p>\n	<strong>&ldquo;Ey Ensari kardeş, y&uuml;z&uuml;n&uuml;n suyunu d&ouml;kme, istediğini bir kağıda yaz, ben Allah&rsquo;ın izniyle seni sevindirecek bir şey yaparım...&rdquo; (<em>Sonra ş&ouml;yle buyurdu:)</em> &ldquo;Şu &uuml;&ccedil; kimsenin dışında hi&ccedil; kimseye ağız a&ccedil;ma: Dindar, yiğit ve soylu. &Ccedil;&uuml;nk&uuml; dindar, kendi dinini koruması i&ccedil;in senin ihtiyacını karşılar; yiğit de, (seni &uuml;mitsiz etmeyi) kendi yiğitliğine sığdırmaz, utanır; soylu ise, ihtiyacın i&ccedil;in y&uuml;z&uuml;n&uuml;n suyunu d&ouml;kmeye mecbur kaldığını bildiğinden haysiyetini korumak i&ccedil;in seni eli boş geri &ccedil;evirmez.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\"><strong>[40]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>M&uuml;kafat ve Ceza G&ouml;recek Bir Kimse Gibi </em><em>Davranmak</em></h2>\n\n<p>\n	<strong>38- &ldquo;İyilik karşısında m&uuml;kafat, su&ccedil; karşısında ise ceza g&ouml;receğini (kesinlikle) bilen bir kimse gibi amel et.&rdquo; <a href=\"#_edn41\" name=\"_ednref41\" title=\"\"><strong>[41]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Selamın Sevabı</em></h2>\n\n<p>\n	<strong>39- &ldquo;Selamın yetmiş sevabı vardır, altmış dokuzu selam verene, biri ise selamın cevabını alan kimseyedir.&rdquo;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\"><strong>[42]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>M&uuml;sl&uuml;man Kardeşin Arkasında Sevilen Şeyi S&ouml;ylemenin Gerekliliği</em></h2>\n\n<p>\n	<strong>40- &ldquo;Bir M&uuml;sl&uuml;man kardeşin senden ayrıldığında, arkandan s&ouml;ylemesini sevmediğin şeyi sen de onun arkasından s&ouml;yleme.&rdquo;<a href=\"#_edn43\" name=\"_ednref43\" title=\"\"><strong>[43]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\"><strong><strong>[1]</strong></strong></a><strong> - Hicretten Şahadete, s. 206.</strong></p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\"><strong><strong>[2]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 493. </strong></p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\"><strong><strong>[3]</strong></strong></a><strong> - Maktel-i Harezmi, c. 1, s. 239.</strong></p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\"><strong><strong>[4]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 44, s. 192.</strong></p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\"><strong><strong>[5]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 477.</strong></p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\"><strong><strong>[6]</strong></strong></a><strong> - Maktel-i Harezmi, c. 1, s. 234.</strong></p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\"><strong><strong>[7]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul-s. 493.</strong></p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\"><strong><strong>[8]</strong></strong></a><strong> - A. K. s. 499.</strong></p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\"><strong><strong>[9]</strong></strong></a><strong> - A. K. s. 493.</strong></p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\"><strong><strong>[10]</strong></strong></a><strong> - Maktel-i Harezmi, c. 2,s. 33.</strong></p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\"><strong><strong>[11]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 479.</strong></p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\"><strong><strong>[12]</strong></strong></a><strong> - A. K. s. 481.</strong></p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\"><strong><strong>[13]</strong></strong></a><strong> - A. K. s. 489.</strong></p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\"><strong><strong>[14]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 44, s. 374.</strong></p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\"><strong><strong>[15]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 483.</strong></p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\"><strong><strong>[16]</strong></strong></a><strong> - A. K. s. 495.</strong></p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\"><strong><strong>[17]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78, s. 121.</strong></p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\"><strong><strong>[18]</strong></strong></a><strong> - Maide/63.</strong></p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\"><strong><strong>[19]</strong></strong></a><strong> - Maide/78-79.</strong></p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\"><strong><strong>[20]</strong></strong></a><strong> - Maide/44.</strong></p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\"><strong><strong>[21]</strong></strong></a><strong> - Tevbe/71; Tuhaf&rsquo;ul- Ukul, s. 475.</strong></p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\"><strong><strong>[22]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 483.</strong></p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\"><strong><strong>[23]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78, s. 118. </strong></p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\"><strong><strong>[24]</strong></strong></a><strong> - A. K. c. 78,s. 128.</strong></p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\"><strong><strong>[25]</strong></strong></a><strong> - A. K. c. 78, s. 127.</strong></p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\"><strong><strong>[26]</strong></strong></a><strong> - A. K. c. 78, s. 122.</strong></p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\"><strong><strong>[27]</strong></strong></a><strong> - M&uuml;stedrek&rsquo;ul- Vesail, c. 2, s. 294.</strong></p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\"><strong><strong>[28]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78, s. 126.</strong></p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\"><strong><strong>[29]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 499.</strong></p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\"><strong><strong>[30]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78, s. 122.</strong></p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\"><strong><strong>[31]</strong></strong></a><strong> - A. K. c. 78, s. 117.</strong></p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\"><strong><strong>[32]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 499.</strong></p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\"><strong><strong>[33]</strong></strong></a><strong> - A. K. s. 499.</strong></p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\"><strong><strong>[34]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78, s. 121.</strong></p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\"><strong><strong>[35]</strong></strong></a><strong> - A. K. c. 78, s. 121.</strong></p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\"><strong><strong>[36]</strong></strong></a><strong> - A. K. c. 78, s. 126.</strong></p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\"><strong><strong>[37]</strong></strong></a><strong> - A. K. c. 78, s. 122.</strong></p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\"><strong><strong>[38]</strong></strong></a><strong> - Belağat&rsquo;ul- Huseyn, Kısa S&ouml;zler: 45.</strong></p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\"><strong><strong>[39]</strong></strong></a><strong> - Meani&rsquo;l- Ahbar, s. 401.</strong></p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\"><strong><strong>[40]</strong></strong></a><strong> - Tuhaf&rsquo;ul- Ukul, s. 497.</strong></p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\"><strong><strong>[41]</strong></strong></a><strong> - Bihar&rsquo;ul- Envar, c. 78. s. 127.</strong></p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\"><strong><strong>[42]</strong></strong></a><strong> - A. K. c. 78. s. 120. </strong></p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\"><strong><strong>[43]</strong></strong></a><strong> - A. K. c. 78. s. 127.</strong></p>\n	</div>\n</div>','İmam Hüseyin (a.s)’dan Kırk Hadis','','publish','closed','open','','imam-huseyin-a-sdan-kirk-hadis','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2820',0,'post','',0),(2821,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<h2>\n	Muaviye Kimdir?</h2>\n\n<p>\n	Muaviye, Ebu S&uuml;fyan&#39;ın oğludur.</p>\n\n<p>\n	Ebu S&uuml;fyan, Hz. Resulullah&#39;ın -saa- azılı d&uuml;şmanlarından olup k&uuml;f&uuml;r ordularının reisiydi.</p>\n\n<p>\n	Mekke fethi sırasında, tepesinde kılıcı g&ouml;rd&uuml;ğ&uuml; ve canını kurtarmak i&ccedil;in başka &ccedil;are kalmadığı i&ccedil;in kelime-i şehadet getidiği halde kimi safdiller onu M&uuml;sl&uuml;man bilmektedir hal&acirc;.</p>\n\n<p>\n	Ebu S&uuml;fyan İslam&rsquo;a ve Hz. Resulullah&#39;a -saa- olan nefret ve d&uuml;şmanlığını mezara kadar s&uuml;rd&uuml;rm&uuml;ş, oğlu Muaviye&#39; ve onun oğlu Yezid&#39;e de bu nefret ve kini aktarmıştır.</p>\n\n<p>\n	Bir g&uuml;n Hz. Resulullah -saa- bir grup ashabıyla giderken uzaktan Ebu S&uuml;fyan&#39;ın bir binek &uuml;zerinde geldiğini g&ouml;rd&uuml;, Muaviye hayvanın yularını tutmuştu, Yezid de arkadan hayvanı dehlemedeydi. Allah&#39;ın Resul&uuml; -saa- elini g&ouml;ğe kaldırıp &quot;Ya Rabbi!&quot; buyurdu, &quot;Her &uuml;&ccedil;&uuml;n&uuml; de rahmetinden uzak tut!&quot;</p>\n\n<p>\n	İslam tarihinde hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın unutamayacağı en &ccedil;irkin isim ve en iğren&ccedil; karakterlerden biri olan Hind, Muaviye&#39;nin anasıdır.</p>\n\n<p>\n	Evet, Muaviye&#39;nin babası Ebu S&uuml;fyan, anası Hind&#39;dir!..</p>\n\n<p>\n	Hind, Hz. Resulullah&#39;ın -saa- pek sevdiği amcası Hz. Hamza&#39;yı -s- şehid etmek i&ccedil;in bir ter&ouml;rist kiralamış ve bu kiralık katilin eliyle o y&uuml;ce insanı şehid ettikten sonra m&uuml;barek na&#39;şının yanına gelip ciğerlerini s&ouml;km&uuml;ş ve bizzat katilin şaşkın bakışları arasında hayvanca bir hırsla şehidin ciğerlerini defalarca ısırmış, par&ccedil;alamıştı!..</p>\n\n<p>\n	Buna rağmen cesedi bırakmamış, parmaklarını kesip gerdanlık yaparak boynuna asmıştır.</p>\n\n<p>\n	Hind&#39;in &ouml;l&uuml;nceye kadar bir hazine gibi koruduğu - ve İslam&rsquo;ı kabul etmiş gibi g&ouml;r&uuml;nd&uuml;kten sonra gizlice saklamaya devam ettiği- ve her fırsatta oğullarıyla torunlarına g&ouml;sterip onlara kin ve nefret aşıladığı &quot;parmak kemikler gerdanlığı&quot; budur...</p>\n\n<p>\n	Bir g&uuml;n Muaviye&#39;ye &quot;Seni Hz. Resulullah -saa- &ccedil;ağırıyor&quot; dediler.</p>\n\n<p>\n	Onu &ccedil;ağıran adam bir s&uuml;re sonra yalnız d&ouml;nerek Hz. Resulullah&#39;a -saa- &quot;Yemek yediğimi ve gelemeyeceğimi s&ouml;yleyin&quot; dediğini aktardı.</p>\n\n<p>\n	Hazret, peşine adam g&ouml;nderip tekrar &ccedil;ağırttı.</p>\n\n<p>\n	Muaviye bu kez de aynı cevabı g&ouml;nderdi ve Hz. Resulullah&#39;la -saa- g&ouml;r&uuml;şmektense yemek yemeyi tercih etti.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; kez &ccedil;ağrıldığında da aynı mesajı g&ouml;nderince Hz. Resulullah -saa- pek rahatsız oldu, elini semaya kaldırıp &quot;İnşaallah hi&ccedil; doymaz...&quot; buyurdu.</p>\n\n<p>\n	Tarih kaynaklarında Muaviye&#39;nin &ccedil;ok fazla yemek yediği ve &quot;yedik&ccedil;e acıkıyorum&quot;, dediği ve bir t&uuml;rl&uuml; doymak bilmediği kayıtlıdır. Muaviye&#39;nin sofradan &ccedil;ekildiğinde genellikle şu c&uuml;mleyi s&ouml;ylediği meşhurdur: &quot;Yemek yemekten yoruldum, ama doymadım!&quot;..</p>\n\n<p>\n	Muaviye, Allah Resul&uuml;&#39;n&uuml;n -saa- bedduasını alan sayılı insanlardan biridir.</p>\n\n<p>\n	Muaviye, bir&ccedil;ok &quot;ilk&quot; e de imza atan bir isimdir.</p>\n\n<p>\n	İktidara ge&ccedil;tiğinde ve hilafet adına saltanat kurup tahta oturduğunda ilk işi İslam h&uuml;k&uuml;mlerini ayaklar altına alıp &quot;ge&ccedil;miş atalarının &ouml;rf ve geleneklerine g&ouml;re&quot; davranmak oldu!</p>\n\n<p>\n	şarap i&ccedil;ti.</p>\n\n<p>\n	İpek elbise giydi.</p>\n\n<p>\n	Altın ve g&uuml;m&uuml;ş yemek servisleri kullandı.</p>\n\n<p>\n	Gın&acirc; -haram &ccedil;algıları i&ccedil;eren m&uuml;zik- meclisleri tertipletti, bu meclislere katıldı.</p>\n\n<p>\n	İslam fıkhına aykırı, yargılamada bulundu; şeriata aykırı h&uuml;k&uuml;mler verdi.</p>\n\n<p>\n	Hırsızı cezalandırmadı.</p>\n\n<p>\n	İslam tarihinde &quot;M&uuml;sl&uuml;man&quot; adıyla yağma ve &ccedil;apulculuğu başlatan ilk isim oldu.</p>\n\n<p>\n	Siyasi &ccedil;ıkarlar elde etmek i&ccedil;in komplolar kurdu.</p>\n\n<p>\n	Osman&#39;ın faziletleri ve Hz. Ali&#39;nin -s- kınanacak vasıfları olduğuna dair hadisler uydurttu ve bunun i&ccedil;in y&uuml;kl&uuml;ce paralar harcadı!</p>\n\n<p>\n	Sahabeye sebbettirmek (k&uuml;frettirme) bid&#39;atini ilk başlatan da yine o oldu. H&uuml;km&uuml; altındaki camilerin imam ve vaizlerine ferman g&ouml;nderip minberde Hz. Ali&#39;ye -s- lanet okutturdu ve nice M&uuml;sl&uuml;man&rsquo;ın yıllarca bu lanete &quot;amin&quot; diye bağırmasına ve Ali d&uuml;şmanlığının yayılmasına neden oldu<a href=\"#_ftn1\">*</a> (1)</p>\n\n<p>\n	&Ccedil;arşamba g&uuml;n&uuml;, Cuma namazı kıldırdı.</p>\n\n<p>\n	İslam d&uuml;şmanlığı doruğa ulaştı.</p>\n\n<p>\n	İslam halifesine karşı tuğyan etti.</p>\n\n<p>\n	75 bin M&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne neden oldu.</p>\n\n<p>\n	Hz. Ali şiasını bulduğu yerde &ouml;ld&uuml;rtt&uuml;.</p>\n\n<p>\n	Şia olan aşiret ve kabileleri &ccedil;ocukları ve kadınlarıyla birlikte topluca katliam ettirdi.</p>\n\n<p>\n	Baskı, zul&uuml;m, hafakan, işkence, şantaj, sabotaj, ter&ouml;r, yıldırma, dehşet, hakların &ccedil;iğnenmesi...vb. uygulamalar Muaviye saltanatının en belirgin &ouml;zelliklerindendi.</p>\n\n<p>\n	Kimsenin Muaviye&#39;yi eleştirmeye veya ona itirazda bulunmaya c&uuml;reti yoktu.</p>\n\n<p>\n	Muaviye&#39;yi eleştirmeye veya onun icraatlarına itiraz etmeye kalkışanlar ya acımasızca ter&ouml;r ediliyor, ya da tutuklanarak işkence altında &ouml;ld&uuml;r&uuml;l&uuml;yordu.</p>\n\n<p>\n	Hicr&#39;le adamlarına Muaviye&#39;nin neler yaptığını yazmak bile zordur...</p>\n\n<p>\n	Muaviye hepsini &ouml;ld&uuml;rtt&uuml;.</p>\n\n<p>\n	Amr bin Hımak&#39;ın boynunu vurdurdu.</p>\n\n<p>\n	Şam, o g&uuml;nlerde bir &uuml;lkeydi...</p>\n\n<p>\n	Şam fetholunduğunda oraya &ouml;nce Ebu Ubeyde vali olarak g&ouml;nderilmişti ama &ccedil;ok ge&ccedil;meden bu vali vebaya yakalanarak &ouml;ld&uuml;ğ&uuml;nden ve 2. halife &Ouml;mer; Muaviye&#39;nin kardeşi olan Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı</p>\n\n<p>\n	Emeviler ve Ebus&uuml;fyanoğullarının İslam tarihinde resmen devlet g&ouml;revine getirilmesi bu tarihe rastlar...</p>\n\n<p>\n	Emevilere iktidar kapısı 2. halife d&ouml;neminde a&ccedil;ılmıştır.</p>\n\n<p>\n	Yezid &ouml;ld&uuml;ğ&uuml;nde her ne hikmetse halife Şam valiliğini tekrar Emevilere bıraktı ve &ouml;len Yezid&#39;in yerine kardeşi Muaviye atandı!</p>\n\n<p>\n	B&ouml;ylece Şam&#39;ın y&ouml;netimi bir hanedana bırakılmış oluyordu!..</p>\n\n<p>\n	Burada, birilerinin diyet borcunun &ouml;denmekte olduğunu sezmek hi&ccedil; de zor değildir...</p>\n\n<p>\n	İkinci halife, neden Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı sahi?</p>\n\n<p>\n	Ondan sonra Muaviye&#39;yi ataması neyle a&ccedil;ıklanabilir?</p>\n\n<p>\n	Dahası...</p>\n\n<p>\n	İkinci halifenin, kendisinden sonra ancak Osman&#39;ın halife olarak belirlenebileceğinin apa&ccedil;ık belli olduğu &quot;&ouml;zel olarak terkibi tertiplenmiş bir ş&ucirc;r&acirc;yla&quot; Osman&#39;ın halifeliğini garantilemiş olması neyle a&ccedil;ıklanabilir sahi?</p>\n\n<p>\n	O merhaleye kadar Haşimoğullarından, hatta bir tek Haşimiye bile &ouml;nemli makamlardan hi&ccedil;birinin verilmemesi ve H&acirc;ş&icirc;m&icirc;lerin iktidardan &ouml;zellikle uzak tutulması da &quot;basit bir tesad&uuml;f&quot; m&uuml;d&uuml;r ger&ccedil;ekten?&quot;</p>\n\n<p>\n	Ve... Sorulmaması &ouml;teden beri &acirc;det haline getirilmiş, cevabı hep &ouml;rt-bas edilmeye &ccedil;alışılmış daha nice sorular...</p>\n\n<p>\n	Yaradan&#39;ın biricik sevgilisi Habib-i H&ucirc;d&acirc; Hz. Resul-&uuml; Ekrem&#39;in -saa- s&uuml;nnet ve emirlerinin bunca &ccedil;iğnenip onun soyuna onca kinle davranıldığını ve Allah&#39;ın peygamberinin sarih emirlerine rağmen, tam tersi cihette şahsi g&ouml;r&uuml;ş ve politikaların y&uuml;r&uuml;rl&uuml;ğe konulup dayatılmış olduğunu g&ouml;r&uuml;p de &quot;neden?&quot; diye sormamak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\n\n<p>\n	Bir g&uuml;n Muaviye minberde hutbe okurken bir M&uuml;sl&uuml;man kılıcını &ccedil;ekip tekbir getirerek minbere doğru atıldı. Muaviye&#39;nin &ouml;zel koruma muhafızları vardı; bu M&uuml;sl&uuml;man&rsquo;ı hemen yakalayıp sorguladılar:</p>\n\n<p>\n	- Bu eyleme neden giriştin? Kimin emriyle yaptın bunu?!</p>\n\n<p>\n	- Peygamberin emriyle! O b&uuml;y&uuml;k peygamberin &quot;Muaviye&#39;nin em&icirc;r olduğunu g&ouml;r&uuml;rseniz kal&ccedil;asını kılı&ccedil;la par&ccedil;alayın!&quot; buyurduğuna bizzat şahid oldum ben!</p>\n\n<p>\n	- Onu emirliğe kimin atadığını biliyor musun?</p>\n\n<p>\n	- Hayır.</p>\n\n<p>\n	- Halife &Ouml;mer atadı onu!</p>\n\n<p>\n	- &Ouml;yleyse &Ouml;mer haklıdır, duydum ve itaat ettim!!!</p>\n\n<p>\n	İslam kaynaklarında bu &ouml;rnekler pek &ccedil;oktur...</p>\n\n<p>\n	Şam emirliği, Muaviye i&ccedil;in halifeliğe tırmanmaya yetecek kadar g&uuml;&ccedil;l&uuml; bir merdivendi.</p>\n\n<p>\n	Muaviye&#39;nin Şam emiri olmasına yardım edildi...</p>\n\n<p>\n	Ve b&ouml;ylece Hz. Peygamber-i Ekren&#39;in -saa- minberine kadar tırmanması sağlandı...</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- minberinde hutbe okumakla meşgul olduğu bir g&uuml;nd&uuml;... Abdullah bin Mesud cemaatin arasında ayağa kalkıp &quot;Hz. Resulullah -saa-&quot; dedi, &quot;Muaviye&#39;yi benim minberimde g&ouml;r&uuml;rseniz hemen &ouml;ld&uuml;r&uuml;n!&quot;...</p>\n\n<p>\n	İktidar, Muaviye&#39;nin biricik aşkıydı, onun i&ccedil;in devlet vesile değil, bizzat gayeydi!..</p>\n\n<p>\n	Kufe şehrini ele ge&ccedil;irdiği g&uuml;n minbere &ccedil;ıkıp Kufe halkına hitaben ş&ouml;yle diyordu: &quot;Yemin ederim ki ben namaz i&ccedil;in savaşmadım sizinle; oru&ccedil;, zekat veya hacc ibadeti rahat&ccedil;a uygulansın diye de savaşmadım!.. Siz b&uuml;t&uuml;n bu ibadetleri yerine getiriyordunuz zaten. Ben, sadece sizin başınıza ge&ccedil;ebilmek i&ccedil;in savaştım sizinle!&quot;</p>\n\n<p>\n	Minberlerde, vaaz ve hutbelerde Hz. Ali&#39;ye -s- lanet ve bedduada bulunulması bid&#39;atini koyan kimse de Muaviye oldu.</p>\n\n<p>\n	Hz. Ali&#39;ye -s- sebbettirirken, aslında kimi sebbediyor, kime karşı nefretini kusuyordu Muaviye?..</p>\n\n<p>\n	O tarihten itibaren sahabeye sebbetmek M&uuml;sl&uuml;manlar arasında gayet normal karşılanır olmuştur.</p>\n\n<p>\n	Bu iğren&ccedil; bid&#39;atin de temelini atma şerefi (!) yine Muaviye&#39;ye aittir!</p>\n\n<p>\n	Bir g&uuml;n Muğiyre bin Şu&#39;be Muaviye&#39;ye &quot;Yeter artık!&quot;dedi, &quot;Resulullah&#39;ın soyu olan Haşimoğullarına yaptıkların yeter! Artık onlar, kendilerinden korkmana neden olacak kadar g&uuml;&ccedil; ve n&uuml;fuz sahibi değil ki!&quot;</p>\n\n<p>\n	Muaviye nefret dolu bakışlarını uzaklara dikerek &quot;Neler s&ouml;yl&uuml;yorsun sen?!&quot; diye &ccedil;ıkıştı Muğiyre&#39;ye &quot;Haşimoğullarından olan o adam (Hz. Resulullah -saa- i&ccedil;in Muaviye&#39;nin kullandığı tabir daha ağır, ancak bu kadarını yazabiliyorum ben - Bendiderya) &ouml;yle birşey yapmış ki her g&uuml;n beş kez onun adı Allah&#39;ın adıyla birlikte b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca anılmada!.. Muğıyre! Bu ismi mezara g&ouml;mmekten başka &ccedil;are yok, anlıyor musun?!&quot;</p>\n\n<p>\n	Olanca zek&acirc;, kin ve nefretine rağmen Muaviye o y&uuml;ce ismi mezara g&ouml;memedi; bilakis, Hz. Resulullah -saa- ve onun ailesine beslediği o kinle birlikte kendisi g&ouml;m&uuml;ld&uuml; mezara. O hazretin ismi ise her ge&ccedil;en g&uuml;n daha bir parlayarak g&uuml;neş misali insanlık ufuklarını aydınlatıyor hal&acirc;...</p>\n\n<p>\n	&quot;Allah, nurunu tamamlayacaktır; kafirler istemese de...&quot;</p>\n\n<p>\n	Muaviye, İslam devleti adına k&uuml;f&uuml;rle uzlaşan bir k&uuml;f&uuml;r devletine (2)<a href=\"#_ftn2\">*</a> resmen eğilerek ona hara&ccedil; veren ilk M&uuml;sl&uuml;man y&ouml;neticidir...</p>\n\n<p>\n	Bu korkun&ccedil; zillet ve bu b&uuml;y&uuml;k bid&#39;atin ise bir tek nedeni vardı: İslam&rsquo;la savaşabilmek!.. Ali&#39;yle -s- savaşırken, Romalıların kendisine saldıramayacağından emin olmak!..</p>\n\n<p>\n	Muaviye, Yezid&#39;i kendi veliahdi olarak ilan etmek istiyor, ama İmam Hasan -s- hayatta olduğu s&uuml;rece M&uuml;sl&uuml;man halkın &ouml;nemli bir &ccedil;oğunluğunun b&ouml;yle bir zilleti kabule yanaşmayacağını biliyordu.</p>\n\n<p>\n	İmam Hasan&rsquo;ın eşi Cude binti Eş&#39;as&#39;a y&uuml;z bin dinar g&ouml;ndererek &quot;İmam Hasan&#39;ı zehirleyebilirse, onu oğlu Yezid&#39;e nikahlayacağını ve Yezid&#39;den doğacak &ccedil;ocuğunu tahta oturtacağı&quot;nı vaadetti.</p>\n\n<p>\n	Eş&#39;as&#39;ın kızı, Muaviye&#39;nin g&ouml;nderdiği &ouml;zel hazırlanmış zehiri İmam Hasan&#39;ın -s- su i&ccedil;tiği testiye d&ouml;kerek Peygamber &ccedil;i&ccedil;eğini şehid etti.</p>\n\n<p>\n	Yezid&#39;in veliahdlığı ancak Hz. İmam Hasan&#39;ın -s- şehadeti; tahta oturup dilediğince h&uuml;k&uuml;m s&uuml;rmesi de ancak Hz. İmam H&uuml;seyin&#39;in -s- şehadetiyle m&uuml;mk&uuml;n olmuştur.</p>\n\n<p>\n	Tarihte, Yezid&#39;in iktidarından daha siyah ve aşağılık bir iktidar g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Muaviye iyice hastalanmış, &ouml;leceğini anladığı g&uuml;nlerden birinde şu şiiri s&ouml;ylemişti:</p>\n\n<p>\n	&quot;İktidarı ele ge&ccedil;irmeseydim keşke</p>\n\n<p>\n	Keşke zevkle tepinmeseydim keyif otlaklarında.</p>\n\n<p>\n	Keşke mezara giderken insanların saygı g&ouml;sterdiği</p>\n\n<p>\n	bir hırka bir hurma&#39;lık bir derviş gibi olsaydım ben de!&quot;</p>\n\n<p>\n	Evet, &ouml;l&uuml;m meleği g&ouml;ğs&uuml;ne konduğunda &quot;keşke ş&ouml;yle yapsaydım, keşke ş&ouml;yle yapmasaydım&quot; diyen pek &ccedil;ok insan vardır.</p>\n\n<p>\n	&Ouml;l&uuml;m anında mutluluk duyan insanlarsa pek azdır.</p>\n\n<p>\n	Muaviye o &quot;pek &ccedil;ok&quot; lardan, Hz. Ali -s- ise &quot;pek az&quot; larındandır tarihin...</p>\n\n<p>\n	Muaviye&#39;nin hastalığı giderek ağırlaşıyor, &ouml;l&uuml;me adım adım y&uuml;r&uuml;d&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yordu artık. Son g&uuml;nlerinde Muaviye&#39;nin şuurunu yitirdiği kayıtlıdır. Aklını yitirdiğine delalet eden sa&ccedil;ma sorular sormaya, anlamsız şeyle s&ouml;ylemeye başlamıştı. Onun bu hali kızını pek &uuml;z&uuml;yordu, ağlamakta, figanlar etmekteydi.</p>\n\n<p>\n	Muaviye &ouml;ld&uuml;ğ&uuml;nde Yezid Şam&#39;da değildi.</p>\n\n<p>\n	Muaviye&#39;nin &ouml;l&uuml;m haberini Zehhak bin Kays duyuracak ve onun cenaze namazını da yine zehhak kıldıracaktı!</p>\n\n<p>\n	Mekke fethedildiği sırada Muaviye Yemen&#39;deydi. Babası Ebu S&uuml;fyan&#39;ın korkudan M&uuml;sl&uuml;man olduğunu duyunca Yemen&#39;den yazdığı bir mektupta şiir ve nesir diliyle onu kınıyor ve M&uuml;sl&uuml;man olduğu i&ccedil;in babasını alaya alıyordu. Kendisi o lahzaya kadar m&uuml;şrik ve kafir olarak kalmıştı.</p>\n\n<p>\n	Muaviye Mekke&#39;ye d&ouml;nd&uuml;ğ&uuml;nde Mekke M&uuml;sl&uuml;manların elindeydi artık! M&uuml;şrik olan Muaviye, sığınacak kimse bulamayınca Medine&#39;ye gidip hz. Peygamber&#39;in -sav- amcası Abbas&#39;ın ayaklarına kapandı ve s&ouml;zle İslam&rsquo;ı kabul ettiğini s&ouml;yledi.</p>\n\n<p>\n	Abbas, onun i&ccedil;in Hz. Peygamber&#39;e -saa- aracılıkta bulunup şefaatini istedi, bu istek kabul edildi ve Muaviye &ouml;ld&uuml;r&uuml;lmekten kurtulmuş oldu.</p>\n\n<p>\n	Muaviye&#39;nin ne zaman, hangi şartlarda ve nasıl M&uuml;sl&uuml;man olduğu başlı başına ilgin&ccedil; ve ibret verici bir tarih kesitidir.</p>\n\n<p>\n	Muaviye beklemiş ve Hz. Resulullah&#39;ın -saa- hastalanması ve vefat edeceğinin tahmin edilmesi &uuml;zerine M&uuml;sl&uuml;man olduğunu ilan etmiştir.</p>\n\n<p>\n	Yani Hz. Resulullah&#39;ın -saa- rıhletinden birka&ccedil; ay &ouml;nce M&uuml;sl&uuml;man olmuştur Muaviye! Bu nedenle de o hazretin yanında bulunmamıştır pek...</p>\n\n<p>\n	Kimilerinin zannettiği gibi Muaviye senelerce Hz. Resulullah&#39;ın -saa- hizmetinde bulunmuş değildir asla!</p>\n\n<p>\n	Bu doğrultuda uydurulan hadislerin &ccedil;oğu da, bizzat Muaviye&#39;nin saltanatı zamanında ve onun altın keseleri sayesinde uydurulmuş olup Muaviye tarafından tezgahlanan propagandaların bir par&ccedil;asıdır sadece.</p>\n\n<p>\n	Bir Alman bilim adamının Şeyh Muhammed Abduh&#39;a &quot;Muaviye, İslam&rsquo;a f&uuml;tuhat kapılarını kapadı&quot; dediği bilinmektedir.</p>\n\n<p>\n	Bu yerinde, ama başka nedenlere dayalı bir tespittir aslında.</p>\n\n<p>\n	Muaviye, İslam tarihinde d&acirc;hili savaşları başlatan ve bu &ccedil;irkin bida&#39;ti koyan insandır. Muaviye, kafirlere karşı &ccedil;ekilen kılıcı M&uuml;sl&uuml;manlara karşı kullandırtmasaydı, dahili savaşlar değil, f&uuml;tuhat s&uuml;recekti elbette!</p>\n\n<p>\n	Bunun yegane sebebi ise Muaviye&#39;nin M&uuml;sl&uuml;manlara &quot;emir&quot; olması bedbahtlığıdır!</p>\n\n<p>\n	İslam peygamberinin -saa- hak vasisi de onunla uğraşmak zorunda kalmaz, iktidarının b&uuml;t&uuml;n zaman ve imkanlarını Muaviye&#39;nin oyunlarını bozup onun saldırgan ordularının tecav&uuml;zlerine karşı koymaya harcamak mecburiyetinde olmazdı.</p>\n\n<p>\n	Dost g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmak d&uuml;şman g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmaktan elbette ki daha zordur.</p>\n\n<p>\n	Evet, İslam ve insanlık tarihinin en yalın hakikatlerinden biridir bu:</p>\n\n<p>\n	Şam valisi Muaviye olmasaydı...</p>\n\n<p>\n	Daha yerinde bir deyişle Muaviye Şam valisi olmasaydı M&uuml;sl&uuml;manlar yıllarca dahili savaşlara girip birbirini kırmakla meşgul olmayacak, bunun yerine İslam&rsquo;ı b&uuml;t&uuml;n d&uuml;nyaya yayacaklardı. O g&uuml;nlerde zaten hızla ilerleyip yayılmakta olan İslam b&uuml;t&uuml;n insanlığı kurtaracak, k&uuml;fr&uuml;n bedbahtlığına g&ouml;m&uuml;len bir tek insan kalmayacaktı bug&uuml;n!</p>\n\n<p>\n	Zul&uuml;m ve haksızlığın k&ouml;k&uuml; kazınmış, adalet g&uuml;neşi b&uuml;t&uuml;n insanlığın iliklerini ısıtmış olacaktı bug&uuml;n...</p>\n\n<p>\n	Şam valisi olmasaydı, m&uuml;minlerin emiri Hz. Ali -s- şehid edilmeyecekti.</p>\n\n<p>\n	Şam valisi olmasaydı, Hz. Hasan -s-şehid d&uuml;şmeyecekti.</p>\n\n<p>\n	Şam valisi olmasaydı, Hz. H&uuml;seyin -s- şehid olmayacaktı...</p>\n\n<p>\n	Hatta hi&ccedil;bir mazlum, bir zalim tarafından &ouml;ld&uuml;r&uuml;lemeyecekti artık.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; adalet egemen olduğu bir d&uuml;nyada zalimin zulmedecek g&uuml;c&uuml; kalır mı?</p>\n\n<p>\n	Mahrumiyet ve yoksulluk ortadan kalkar, yoksul kimse bulunmazdı o zaman...</p>\n\n<p>\n	Yeşil saraylarda yutulan ve sahabe olarak ge&ccedil;inenlerin -&ouml;ld&uuml;kleri zaman- zulalarından &ccedil;ıkarılan ve ancak baltayla kırılıp par&ccedil;alanabilen k&uuml;l&ccedil;e altınlar, İslam &uuml;mmetinin yoksullarına harcansa ve o muazzam servetler Ali&#39;nin -s- adaletiyle kullanılmış olsaydı, M&uuml;sl&uuml;manlar i&ccedil;inde bir tek fakir insan kalır mıydı sahi?</p>\n\n<p>\n	Parası olmadığı i&ccedil;in evlenemeyen gen&ccedil; kalır mıydı?</p>\n\n<p>\n	Muaviye Şam valisi olmasa kimsenin burnu dahi kanamaz, Yezid halife olmaz, İbni Ziyad, Şimr, Sa&#39;doğlu &Ouml;mer...vb&#39;leri olmaz bu katiller ve hainler bunca katliam ve cinayet işleyemezdi.</p>\n\n<p>\n	Muaviye&#39;nin İslam&rsquo;a soktuğu bid&#39;atlerden biri de cebriye ve kadercilik ekol&uuml;n&uuml; M&uuml;sl&uuml;manlar arasında yaymasıdır. İşlediği zul&uuml;mleri &quot;kader&quot; telakki ettirebilmek ve M&uuml;sl&uuml;manları her vak&#39;a karşısında salt teslimiyete y&ouml;neltmek i&ccedil;in yapmıştı bunu. B&ouml;ylece kimse onun icraatlarına karşı &ccedil;ıkmayacak ve iktidarı g&uuml;vencede olacaktı!</p>\n\n<p>\n	Muaviye&#39;nin &uuml;&ccedil; g&uuml;nl&uuml;k iktidar i&ccedil;in İslam&rsquo;a soktuğu bu bid&#39;at, İslam &uuml;mmetine &ccedil;ok pahalıya mal olmuş, bug&uuml;n bile &ccedil;oğu M&uuml;sl&uuml;manlar bu belaya m&uuml;ptel&acirc; olmaktan kurtulamamıştır!</p>\n\n<p>\n	Yezid&#39;in Kufe valisi İbni Ziyad&#39;la Hz. İmam H&uuml;seyin&#39;in -s- biricik y&acirc;digarı İmam Seccad Zeyn&#39;ul &Acirc;bidin hazretleri -s- arasında ge&ccedil;en konuşma ve bu konuşma sırasında İbn-i Ziyad&#39;ın s&ouml;yledikleri, s&ouml;z konusu bid&#39;at konusunda yeterince bilgi vermektedir zaten...</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Yezid</h2>\n\n<p>\n	Yezid tam anlamıyla k&acirc;firdi.</p>\n\n<p>\n	Vahyi inkar ediyor, peygamberliği yalanlıyordu.</p>\n\n<p>\n	İ&ccedil;ki i&ccedil;iyor, dans&ouml;z oynatıyordu.</p>\n\n<p>\n	Alenen g&uuml;nah işliyor, fısk ve f&uuml;curda bulunuyor, bunları gizlemeye bile gerek duymuyordu.</p>\n\n<p>\n	İşte b&ouml;yle biri, &quot;Peygamberin halifesi&quot; adıyla Muaviye&#39;den sonra İslam &uuml;mmetine musallat oldu!</p>\n\n<p>\n	Oysa ki İslam kaynaklarında Hz. Resulullah&#39;ın -saa- bir g&uuml;n Muaviye&#39;ye, ashabının yanında şunları s&ouml;ylediği kayıtlıdır:</p>\n\n<p>\n	&quot;&Uuml;mmetim senin elinden neler &ccedil;ekecek neler!.. Senin elinden, g&uuml;n gelecek, benim evlatlarım acılar yaşayacak, senin soyundan gelecek bir k&ouml;pek Allah&#39;ın ayetleriyle alay edecek ve Allah Teala bana karşı saygısızlığı haram etmiş olduğu halde o, bana karşı saygısızlıkta bulunacak, h&uuml;rmetimi ayaklar altına alacaktır!&quot;</p>\n\n<p>\n	Yezid&#39;in &ccedil;ocukluğu annesinin akrabaları arasında ge&ccedil;miştir.</p>\n\n<p>\n	Yezid&#39;in anası, &quot;Kel&acirc;b&quot; kabilesindendi!</p>\n\n<p>\n	İslam terbiyesinden tamamen uzak olan Kelaboğullarının elinde b&uuml;y&uuml;yen Yezid, bu kabilede i&ccedil;ki ve k&ouml;pekle haşır neşir olarak yetiştirildi!</p>\n\n<p>\n	Yezid buğday tenli, &ccedil;opur y&uuml;zl&uuml;yd&uuml;, obur olduğu i&ccedil;in semiz bir v&uuml;cudu vardı, bedeni haylice kıllıydı.</p>\n\n<p>\n	Psikolojik a&ccedil;ıdan hain ve ikiy&uuml;zl&uuml; bir karakteristik yapıya sahipti; utanma nedir bilmezdi. K&ouml;peklerle oynar, k&ouml;pek beslerdi. Her k&ouml;peğinin bakımını bir k&ouml;leye vermiş ve o k&ouml;leyi k&ouml;peğine bağışlamıştı! Romalılardan g&ouml;rd&uuml;ğ&uuml; şeyleri taklit ediyor, fazla i&ccedil;ki i&ccedil;ip sazlı-danslı eğlenceler tertipliyor, k&ouml;peklerine elbise giydirip odasına alıyordu. Maymunlara da d&uuml;şk&uuml;nd&uuml;. Evinde maymun besliyordu. &quot;Ebu Kays&quot; adını verdiği maymununa elbise giydirir, kadehlerinin son yudumunu bu hayvancağıza i&ccedil;irirdi. Bazen onu bir sıpaya bindirir, ciddi at yarışlarına sokardı. Bir g&uuml;n Ebu Kays, bu yarışlardan birini kazanınca Yezid pek mutlu olmuş, sevincinden Ebu Kays&#39;a irticalen şiir s&ouml;ylemiştir!</p>\n\n<p>\n	Yine bir g&uuml;n at yarışında Ebu Kays, kendisine i&ccedil;irilen şarabın da etkisiyle, &uuml;zerindeki merkepten d&uuml;şerek &ouml;ld&uuml;. Yezid onun &ouml;l&uuml;m&uuml;ne pek &uuml;z&uuml;ld&uuml;, &ouml;zel bir t&ouml;ren d&uuml;zenletti ve bu hayvanı guslettirip kefenletti! Şam ahalisinin o g&uuml;n gelip kendisine başsağlığı dileğinde bulunmasını emretti ve Şam&#39;ın ileri gelenleri (ki bunların &ccedil;oğu ya sahabe, ya da tabiindendi!) o g&uuml;n gelip Yezid&#39;e başsağlığı dileğinde bulundular, Yezid onların huzurunda oturup Ebu Kays&#39;a ağıt ve mersiye okudu, hep birlikte bu maymuna ağladılar!</p>\n\n<p>\n	Yezid&#39;in maymunlara d&uuml;şk&uuml;nl&uuml;ğ&uuml; neticesinde tarihe ge&ccedil;en lak&acirc;plarından biri de &quot;maymun sever Yezid&quot;dir!</p>\n\n<p>\n	Yezid i&ccedil;kiye aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;yle &uuml;n salmıştı. Genellikle sarhoştu. Her g&uuml;n i&ccedil;ki sofrası d&uuml;zenler, i&ccedil;kiye şiir yakardı, Şairdi de!.. Kendisi gibi ayyaşlarla i&ccedil;kili, sazlı ve dans&ouml;zl&uuml; meclisler tertipler, k&ouml;rk&uuml;t&uuml;k sarhoş olup sızıncaya kadar i&ccedil;erdi.</p>\n\n<p>\n	Ertesi g&uuml;n, halife unvanıyla, &quot;Allah Resul&uuml;n&uuml;n halifesi&quot; (!) unvanıyla ferman verir, fermanları bu unvanla m&uuml;h&uuml;rlerdi.</p>\n\n<p>\n	İ&ccedil;ki ve ayyaşlıkta fazla aşırıya ka&ccedil;tığı bir g&uuml;n Muaviye, saray erkanından birka&ccedil; kişinin de huzurunda ona &ouml;ğ&uuml;tte bulunmak zorunda kalıyor ve &quot;Oğlum&quot; diyordu, &quot;Bunları gizli-saklı yapsana! Neden herkesin anlayacağı şekilde yapıyorsun? Biraz da mevkini d&uuml;ş&uuml;n, s&ouml;z&uuml;n&uuml;n ge&ccedil;mesini istiyorsan bunları herkesin huzurunda yapma!&quot;</p>\n\n<p>\n	Yezid Hz. Resulullah&#39;la -saa- o hazretin Ehl-i Beyt&#39;ine (a.s.) karşı kin ve nefretle b&uuml;y&uuml;t&uuml;lm&uuml;şt&uuml;.</p>\n\n<p>\n	Hz. Resul-&uuml; Ekrem&#39;e -saa- karşı beslediği d&uuml;şmanlık inanılır gibi değildi. Allah Resul&uuml;n&uuml;n -saa- soyundan intikam almayı d&uuml;ş&uuml;n&uuml;yor, Haşimoğullarına karşı kan davası g&uuml;d&uuml;yordu!..</p>\n\n<p>\n	Babası onu kendisinden sonra halifeliğe getirmek &uuml;zere veliaht ilan edince ilk işi şairlerle edebiyat&ccedil;ıları satın almak oldu. Bu satılık şairler, Yezid&#39;i &ouml;ven şiirler s&ouml;ylediler, bu şiirlerin dilden dile yayılması i&ccedil;in b&uuml;y&uuml;k paralar harcandı. Ardından, kabile ve aşiret reisleri y&uuml;kl&uuml;ce paralar, hediyeler ve unvanlarla satın alındı. Muaviye, valilere g&ouml;nderdiği bir emirnamede &quot;her beldenin ileri gelenlerinden bir grubun derhal Şam&#39;a gelmesi ve Yezid&#39;in veliaht olması i&ccedil;in Muaviye&#39;ye ısrarda bulunmasını emrediyordu!!</p>\n\n<p>\n	Aynı g&uuml;nlerde yine Muaviye&#39;nin emriyle, tanınmış şahsiyetler ter&ouml;r edilmeye başlandı.</p>\n\n<p>\n	İmam Hasan M&uuml;&ccedil;teb&acirc;&#39;yı -s- zehirleterek şehid ettirdi.</p>\n\n<p>\n	Irak&#39;ı fetheden Sa&#39;d bin Ebi Vakkas&#39;ı zehirletti.</p>\n\n<p>\n	Halk tarafından sevildiği i&ccedil;in bir g&uuml;n kendisine rakip olur korkusuyla; Şam fatihi Halid bin Velidoğlu Abdurrahman&#39;ı Yahudi bir hekim vasıtasıyla hasta yatağında zehirletti!</p>\n\n<p>\n	Ebubekir&#39;in oğlunu zehirletti!</p>\n\n<p>\n	Hıcr bin Adıyy hazretleriyle yarenlerini tutuklatıp &ouml;ld&uuml;rtt&uuml;!</p>\n\n<p>\n	Kendisinden sonra a&ccedil;ık&ccedil;a Yezid&#39;i veliaht ilan edip, herkesi ona biat etmeye zorladı.</p>\n\n<p>\n	Medine halkı, Muaviye&#39;yle oğlu Yezid&#39;i &ccedil;ok iyi tanıdığından, biati kabul etmedi, Medine valisinin de halktan biat almaya g&uuml;c&uuml; yetmemişti. Muaviye Medine&#39;nin bu kararlılığının diğer şehirlere de sı&ccedil;ramaması i&ccedil;in bizzat Medine&#39;ye gidip şehrin ileri gelenlerinden Yezid&#39;e biat almaya karar verdi.</p>\n\n<p>\n	Kalabalık bir ordu ve altın ak&ccedil;elerle dolu keselerle Medine&#39;ye girdi, tanınmış bir&ccedil;ok sahabeden biat almayı başardıysa da, Hz. Resulullah&#39;ın -saa- yiğit evladı İmam H&uuml;seyin&#39;den -s- biat alamadı. Her yolu denedi ama ne altın, ne tehdit, ne hile k&acirc;r etmedi Peygamber&#39;in -saa- H&uuml;seyn&#39;ine... Medine valisi Mervan, Hz. H&uuml;seyn&#39;i -s- Şam&#39;a s&uuml;rmesini ve orada kendi nezareti altında bulundurmasını &ouml;nerdi, ama Muaviye bu teklifi hemen reddederek &quot;Sen&quot; dedi, &quot;Hem H&uuml;seyin&#39;den kurtulmak, hem onu benim canıma d&uuml;ş&uuml;rmek istiyorsun!..&quot;</p>\n\n<p>\n	Muaviye, Hz. İmam H&uuml;seyn&#39;in -s- Şam&#39;a gitmesinden korkmakta haklıydı. Zira İmam H&uuml;seyin -s- Şam&#39;a gidecek olsa Şamlılar &ccedil;ok kısa bir s&uuml;re sonra Muaviye&#39;ye karşı ayaklanacaktı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin&#39;le g&ouml;r&uuml;ş&uuml;p konuşunca İslam&rsquo;ın ne olduğunu &ouml;ğrenecek, Muaviye&#39;nin onlara kabul ettirdiği şeylerin İslam&rsquo;la ilgisi bulunmadığını anlayacaklardı.</p>\n\n<p>\n	Şamlılar Muaviye&#39;nin inceden inceye hesaplamış olduğu propaganda taktikleriyle şartlandırılmışlardı.</p>\n\n<p>\n	Muaviye&#39;yi iyi bir M&uuml;sl&uuml;man y&ouml;netici olarak tanımakta, onu Hz. Resulullah&#39;ın -saa- hak halifesi ve vekili olarak g&ouml;rmekteydiler.</p>\n\n<p>\n	Hem, Muaviye Peygamberin akrabasıydı da...</p>\n\n<p>\n	Haşimoğullarını tanıyan yoktu Şamlılar arasında.</p>\n\n<p>\n	Muaviye&#39;nin zehirli propagandaları neticesinde, Emeviler dışında Hz. Resulullah&#39;la -saa- akraba olan herkesin d&uuml;nya d&uuml;şk&uuml;n&uuml; olduğunu zannediyordu Şamlılar!..</p>\n\n<p>\n	Şam&#39;da &quot;Resulullah&#39;ın -saa- Soyu&quot; denildiğinde &quot;Emeviler&quot; anlaşılırdı sadece!..</p>\n\n<p>\n	Muaviye, iğren&ccedil; saltanatını bu Bizans oyunları ve &Uuml;meyyeoğullarına has bu Ebu S&uuml;fyan sahtekarlıklarıyla ayakta tutabilmişti işte...</p>\n\n<p>\n	Yezid&#39;in işlediği canilikler ve ihanetlerin İslam tarihinde ikinci bir benzerini g&ouml;rebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Yezid, Hıristiyanlardan aldığı y&uuml;kl&uuml;ce bir r&uuml;şvet karşılığında İslam ordularının Yunanistan&#39;la Kıbrıs&#39;ı fethetmesini engelledi.</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- şehri olan Medine&#39;ye saldırdı, kendisine biat etmeyi kalben kabullenmediği i&ccedil;in bu m&uuml;barek şehrin ahalisini kılı&ccedil;tan ge&ccedil;irdi, sağ kalanların kendisine k&ouml;le olacakları taahh&uuml;d&uuml;nde bulunmaları şartıyla boyunlarını ve ellerinin &acirc;yasını m&uuml;h&uuml;rledi! Bu taahh&uuml;tte bulunmayı reddeden M&uuml;sl&uuml;manlar acımasızca &ouml;ld&uuml;r&uuml;ld&uuml;!..</p>\n\n<p>\n	Yezid, Ebrehe ordularının yapmadığını yapmış ve Hz. Resulullah&#39;ın -saa- halifesi unvanıyla Mekke&#39;ye de saldırmıştır.</p>\n\n<p>\n	K&acirc;&#39;be&#39;yi taşa tutan İslam halifesidir Yezid...</p>\n\n<p>\n	Evet, Beytullah&#39;il Haram&#39;ı mancınıkla yıktırdı, K&acirc;&#39;be&#39;nin perdelerini Mekke halkının şaşkın bakışları altında ateşe atıp yaktı ve Beytullah&#39;ı yerle bir edip Mekke&#39;den ayrıldı!..</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- Muaviye&#39;ye &quot;senin sulb&uuml;nden gelecek bir k&ouml;pek...&quot; dediği Yezid&#39;di bu...</p>\n\n<p>\n	Yezid&#39;i bu &uuml;mmete musallat eden Muaviye; ikinci halife tarafından Şam valiliğine neden atanmıştı sahi?!!</p>\n\n<p>\n	İslam tarihinde, nedeni bir t&uuml;rl&uuml; sorulmayan ve her nedense, bulacağı cevabın aslında ne olduğunu tahmin ederek acı hakikatle karşılaşmaktansa tarihin bazı kesitindeki hakikatleri hemencecik ge&ccedil;iştiriverenlerin hi&ccedil; hoşlanmadığı canlıcı nice sorudan biridir bu...</p>\n\n<p>\n	Kerbel&acirc; hadisesi, yıllardır biriken kinlerin patlamasından başka bir şey değildi...</p>\n\n<p>\n	Bir elden diğerine, bir kalpten &ouml;tekine aktarılarak ve gitgide beslenip b&uuml;y&uuml;t&uuml;lerek k&ouml;r&uuml;klenen bir &quot;Muhammed d&uuml;şmanlığı&quot;, Resulullah evlatlarının iyice zaafa uğratılıp hesaplı bir şekilde tezyif edilmesinin ardından nihayet beklediği fırsatı bulmuş ve yıllar &ouml;nceden &ccedil;ok daha başka eller ve &ccedil;ok daha başka yerlerde bileylenen kılı&ccedil;lar Kerbel&acirc;&#39;da Hz. Resulullah&#39;ın -saa- b&uuml;t&uuml;n soyunu katletmiştir...</p>\n\n<p>\n	Bu toplu katliam; yarasalarla gecenin, engereklerle akreplerin, sırtlanlarla &ccedil;akalların yıllar &ouml;nceden başlattıkları sessiz ve gizli işbirlikleriyle m&uuml;mk&uuml;n olabilmiştir...</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- rıhletiyle başlayan sapmalar giderek &ouml;yle b&uuml;y&uuml;d&uuml; ki, bir g&uuml;n, en inanılmaz şeyler bile vuku buldu M&uuml;sl&uuml;manların g&ouml;zleri &ouml;n&uuml;nde...</p>\n\n<p>\n	Yezid, Medine&#39;yi bir d&acirc;r-ul harp gibi ele ge&ccedil;irdikten sonra askerlerine &uuml;&ccedil; g&uuml;n boyunca Medine M&uuml;sl&uuml;manlarının ırzını ve namusunu helal ilan etti!</p>\n\n<p>\n	Bu &uuml;&ccedil; g&uuml;n boyunca Yezid&#39;in ordusu 12 bin M&uuml;sl&uuml;manı katletti.</p>\n\n<p>\n	Ve...</p>\n\n<p>\n	&Uuml;&ccedil; binden fazla Medineli M&uuml;sl&uuml;man kızın namusunu kirlettiler!..</p>\n\n<p>\n	Muaviye&#39;yle ona iktidar kapılarını a&ccedil;ık bırakanları bunca c&acirc;nilikten ber&icirc; tutmak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\n\n<p>\n	Medineli M&uuml;sl&uuml;man kızın namusunu kirleten askerin yakasına yapışıp, Yezid&#39;i g&ouml;rmezden gelmek ve bu korkun&ccedil; su&ccedil;u sadece o askere veya komutana y&uuml;kleyebilmek nasıl m&uuml;mk&uuml;n değilse, bu da m&uuml;mk&uuml;n değildir elbet...</p>\n\n<p>\n	Kaldı ki, kadınlarla kızların &ccedil;oğu şehirden ka&ccedil;ıp dağlara veya aşiretlerine sığınmışlardı ve bu rakam, sadece Medine&#39;de ele ge&ccedil;irebildikleri masum insanların sayısını g&ouml;steriyordu!..</p>\n\n<p>\n	Yine o g&uuml;n Yezid, Hz. Resulullah&#39;ın -saa- m&uuml;barek Ravza-i Şerifine sığınanları o m&uuml;barek mekanda &ouml;ld&uuml;rtm&uuml;ş ve Hz. Resulullah&#39;ın -saa- mescidi olan &quot;Mescid-un Nebi&quot;&quot;yi ahır olarak kullanıp atlarla develeri bu mukaddes mekana bağlatmıştı!..</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Hz. İmam H&uuml;seyin -s-</h2>\n\n<p>\n	Bir g&uuml;n Hz. Resulullah&#39;a -saa- gelip &quot;&Uuml;mm&uuml; Eymen s&uuml;rekli ağlıyor&quot; dediler. Hazret, &Uuml;mm&uuml; Eymen&#39;i &ccedil;ağırtıp neden ağladığını sordu, &Uuml;mm&uuml; Eymen şu cevabı verdi:</p>\n\n<p>\n	- &Ccedil;ok &uuml;z&uuml;c&uuml; bir r&uuml;ya g&ouml;rd&uuml;m.</p>\n\n<p>\n	- Nasıl bir r&uuml;ya?</p>\n\n<p>\n	- Anlatması &ccedil;ok zor...</p>\n\n<p>\n	- Sandığın gibi değil o r&uuml;ya...</p>\n\n<p>\n	- Ya Resulullah! R&uuml;yamda sizin v&uuml;cudunuzdan bir par&ccedil;anın koparılıp benim evime konulduğunu g&ouml;rd&uuml;m!</p>\n\n<p>\n	Bunun &uuml;zerine hazret-i Resulullah -saa- g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:</p>\n\n<p>\n	- &Uuml;z&uuml;lmene gerek yok ey &Uuml;mm&uuml; Eymen! Kızım F&acirc;tıma bir &ccedil;ocuk getirecek d&uuml;nyaya, o &ccedil;ocuğun dadısı sen olacaksın, onu sen yetiştirip b&uuml;y&uuml;teceksin. Benim evladım senin evinde yetişeceğinden, v&uuml;cudumun bir par&ccedil;asının senin evinde olduğunu g&ouml;rd&uuml;n r&uuml;yanda!...</p>\n\n<p>\n	Bu hadis Hz. İmam H&uuml;seyin&#39;in -s- Hz. Resulullah&#39;ın -saa- m&uuml;barek v&uuml;cudunun bir par&ccedil;ası olduğunu hatırlatan nice ayet ve hadislerden biridir.</p>\n\n<p>\n	Hz. H&uuml;seyin -s- Hz. İmam Ali&#39;yle -s- d&uuml;nya ve cennet kadınlarının ulusu Hz. Fatıma-ı Zehra selamullah aleyha&#39;nın oğludur.</p>\n\n<p>\n	Hasaneyn -s- i&ccedil;in Hz. Resulullah&#39;ın -saa- &quot;torunum&quot; değil, &quot;oğlum&quot; kelimesini kullanmış olması ve bu iki peygamber &ccedil;i&ccedil;eğini kendisine bunca yakın tutması salt beşer&icirc; bir duygudan ibaret değildir elbet.</p>\n\n<p>\n	Tarih kaynakları Hz. İmam H&uuml;seyin&#39;in -s- doğum g&uuml;n&uuml; olarak &quot;Hicretin d&ouml;rd&uuml;nc&uuml; yılı Şaban ayının 3&#39;&uuml;ne rastlayan Perşembe&quot;yi kaydetmişlerdir.</p>\n\n<p>\n	Bebek d&uuml;nyaya geldiğinde Hz. Resulullah&#39;ın -saa- kucağına verdiler; hazret, bu m&uuml;barek bebeğin sağ kulağına ezan, sol kulağına ikame okudu.</p>\n\n<p>\n	Hz. H&uuml;seyn&#39;in -s- duyduğu ilk ses, Hz. Resulullah&#39;ın -saa- sesidir; o hazretin m&uuml;barek sesiyle okuduğu tevhid şiarı, vahdeniyet andıdır.</p>\n\n<p>\n	Tevhid okulunun kurucusu olan Hz. Resulullah&#39;ın -saa- m&uuml;barek sesiyle H&uuml;seyin&#39;in kulağına s&ouml;ylenen bu tevhid ve vahdeniyet andı, bebeğin kulağından kalbine aktı. Kalbinden canına işledi. Resul&uuml;n kalbinden, Resul&uuml;n evladının kalbine, canına aktı...</p>\n\n<p>\n	B&ouml;ylece bu m&uuml;barek bebeğin beynine işleyen ilk şey tevhid &ccedil;ağrısı oldu.</p>\n\n<p>\n	N&uuml;buvvet kalesinde, nebiler serverinin kucağında, Resuller efendisinin m&uuml;barek sesiyle...</p>\n\n<p>\n	Tevhid tohumu işte b&ouml;yle atıldı H&uuml;seyin&#39;in ruhuna... Ve o, bu tohumu kendi kanıyla sulayarak yetiştirip kendisinden sonraki nesillere &ouml;l&uuml;ms&uuml;z &quot;H&uuml;seyn&icirc; Yol&quot;u bıraktı.</p>\n\n<p>\n	Hz. Resulullah -saa- bu m&uuml;barek bebeğin adını &quot;H&uuml;seyin&quot; koydu.</p>\n\n<p>\n	Araplar arasında ilk kez kullanılan bir isimdi &quot;H&uuml;seyin&quot;...</p>\n\n<p>\n	Ve bu bebek, ger&ccedil;ek bir &quot;H&uuml;seyin&quot; oldu.</p>\n\n<p>\n	İlk H&uuml;seyin oydu ve ondan &ouml;nce kimse H&uuml;seyin olmamıştı.</p>\n\n<p>\n	Ondan sonra da hi&ccedil; kimse ikinci bir &quot;H&uuml;seyin&quot; olamayacak ve analar b&ouml;yle bir H&uuml;seyin doğuramayacaktı bir daha.</p>\n\n<p>\n	O, Allah Teala&#39;nın insanlığa sunduğu benzersiz &ouml;rnekti.</p>\n\n<p>\n	Hz. Resulullah -saa- m&uuml;barek dilini bebeğin ağzına verdi.</p>\n\n<p>\n	Bebek, s&uuml;ratle bu dili emmeye başladı.</p>\n\n<p>\n	Ve b&ouml;ylece bu bebeğin d&uuml;nyadaki ilk gıdası da Resul&#39;&uuml;n -saa- m&uuml;barek ağzından alınmış oldu.</p>\n\n<p>\n	Bu y&uuml;zdendir ki o &quot;bizzat Hz. Resulullah&#39;tan beslenen&quot;dir.</p>\n\n<p>\n	Tıpkı babası Hz. Ali&#39;yy&uuml;l Murtaza -s- ve ağabeyi Hz. İmam Hasan -s- gibi...</p>\n\n<p>\n	Ve... H&uuml;seyin&#39;den sonra hi&ccedil; kimseye nasip olmamıştır artık bu eşsiz ilahi nimet...</p>\n\n<p>\n	Bu ilahi besin, &quot;rızkın sahibi olan Y&uuml;celer Y&uuml;cesi Allah-u Azze ve Cell hazretleri&quot;nin H&uuml;seyin -s- i&ccedil;in tayin edip nasip buyurduğu ilk &quot;rızık&quot;tı!..</p>\n\n<p>\n	İki cihan serveri ve Habib-i H&uuml;da, bu m&uuml;barek bebeği doyasıya &ouml;p&uuml;p kokladıktan sonra dadısına verdi; g&ouml;zlerinden akan yaşlar, orada bulunan herkesi h&uuml;zne boğmuştu:</p>\n\n<p>\n	&quot;H&uuml;seynim! Sana kıyacak olanlara l&acirc;net olsun...&quot;</p>\n\n<p>\n	Ve Allah Resul&uuml; -saa- bu s&ouml;z&uuml; &uuml;&ccedil; kez tekrarladı.</p>\n\n<p>\n	Bebek 7 g&uuml;nl&uuml;k olduğunda &Uuml;mm&uuml; Eymen onu tekrar Hz. Resulullah&#39;ın -saa- huzuruna getirdi. Hazret, &quot;Gelene de, getirene de ne mutlu!&quot; buyurduktan sonra tebess&uuml;m ederek &quot;Ey &Uuml;mm&uuml; Eymen!&quot; buyurdular, &quot;G&ouml;rd&uuml;ğ&uuml;n r&uuml;yanın tabiri budur işte!&quot;</p>\n\n<p>\n	O g&uuml;n Hz. Resulullah -saa- minik H&uuml;seyni i&ccedil;in iki koyun akike ettirdi (kurban kestirdi) ve kurbanlardan bir butla bir altın dinar hediye etti bebeği d&uuml;nyaya getiren ebe kadına.</p>\n\n<p>\n	O g&uuml;n bebeğin sa&ccedil;larını tıraş ettirip sa&ccedil;ları ağırlığınca g&uuml;m&uuml;ş sadaka verdi</p>\n\n<p>\n	Ve o g&uuml;n Allah Resul&uuml; -saa- sofra a&ccedil;tırıp ihsan yemeği verdi, a&ccedil;ları doyurdu, &ccedil;ıplakları giydirdi... H&uuml;seynine eşi ve ortağı olmayan Rabbinin adını &ouml;ğretti o g&uuml;n, peygamber nefhasıyla sardı onu, H&uuml;seynini bu ilahi nimetlerle besledi... Ve onun y&uuml;z&uuml; suyu h&uuml;rmetine a&ccedil;ları doyurdu, yoksulların y&uuml;z&uuml;n&uuml; g&uuml;ld&uuml;r&uuml;p hayır dualarını aldı H&uuml;seyin i&ccedil;in o g&uuml;n...</p>\n\n<p>\n	-* -</p>\n\n<p>\n	Araplar arasında kız evlattan d&uuml;nyaya gelen bebeği &quot;evlat&quot; saymak gibi bir gelenek yoktu, bizzat kız &ccedil;ocuklarının kendisi &quot;evlat&quot; sayılmıyordu &ccedil;&uuml;nk&uuml;! Hz. Resulullah -saa- bu cahiliyet geleneğini bozarak sevgili kızı Hz. F&acirc;tıma&#39;yı -s- olduğu gibi, ondan d&uuml;nyaya gelen Hasan&#39;la -s- H&uuml;seyn&#39;i de -s- &quot;canının bir par&ccedil;ası ve sevgili evladı&quot; ilan etti. B&ouml;ylece Hz. F&acirc;tıma&#39;ya -s- olan sevgi ve ilgisi de M&uuml;sl&uuml;man kamuoyuna duyurulmuş, bildirilmiş oluyordu.</p>\n\n<p>\n	H&uuml;seyin -s- M&uuml;sl&uuml;manların imamı olacak, onların liderlik ve y&ouml;netimini &uuml;stlenecekti.</p>\n\n<p>\n	İsl&acirc;m&icirc; liderlik demek kalplerin ve g&ouml;n&uuml;llerin idaresi demekti, bedenlerin değil...</p>\n\n<p>\n	İslam&rsquo;da lider ve rehber olan kimse; yani M&uuml;sl&uuml;manlara imam olan kimse v&uuml;cutlara değil, ruhlara ve g&ouml;n&uuml;llere h&uuml;kmederdi &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	İsl&acirc;m&icirc; y&ouml;netim ve liderlikle, zorbalığa dayalı diktacı ve dayatmacı y&ouml;netim tarzları birbirine tamamen zıt iki y&ouml;netim tarzıdır.</p>\n\n<p>\n	İslam&icirc; liderlik demek g&ouml;n&uuml;llere ferman s&uuml;rmek demektir; sevgi ve şefkatin liderliği demektir.</p>\n\n<p>\n	Sevgi ve muhabbet, en m&uuml;kemmel lider, en iyi &ouml;nderdi. Ve, iyileri sevmek, insanı eğitip yetiştirir, nefsanilikten kurtarıp ruhaniliğe yaklaştırır insanı...</p>\n\n<p>\n	İyilikle yoğrulmuş bir sevgili, sevenini de iyilik ve g&uuml;zelliğe g&ouml;t&uuml;r&uuml;r.</p>\n\n<p>\n	İslam dininin temeli de sevgi ve iyilik &uuml;zerine kuruludur.</p>\n\n<p>\n	Din de, sevgi ve şefkatten başka bir şey değildir aslında. İslam peygamberi b&uuml;t&uuml;n hayatı boyunca sevgiye davet etti herkesi, şefkatli ve merhametli olmaya &ccedil;ağırdı insanları; iyileri, salihleri ve takvalı insanları sevmeye davet etti M&uuml;sl&uuml;manları... İyilerin sevgisiyle dolan bir g&ouml;n&uuml;l, sahibini Allah indinde pek aziz kılar zira...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Aile ortamı ve yetiştiği &ccedil;evre, bebeğin &uuml;zerinde etki bırakan en &ouml;nemli fakt&ouml;rlerden biridir.</p>\n\n<p>\n	H&uuml;seyn&#39;in -s- aile ortamı, en temiz ortamdı, en m&uuml;kemmel ins&acirc;ni ortamda yetişiyordu H&uuml;seyin -s-.</p>\n\n<p>\n	Evi vahyin merkezi, dedesi vahyin Resul&uuml;, annesi d&uuml;nya ve ahiret kadınlarının efendisi, babası Resul&uuml;n vasisi ve m&uuml;minlerin efendisi...</p>\n\n<p>\n	Y&uuml;celer y&uuml;cesi Rabb&#39;ul &Acirc;lemin hazretleri tarafından insanları hidayete doğru y&ouml;neltip onlara kılavuzlukta bulunmakla g&ouml;revlendirilen b&uuml;y&uuml;k insanlar, H&uuml;seyn&#39;i -s- yetiştirmekle vazifeliydiler şimdi.</p>\n\n<p>\n	D&uuml;nyanın kurtuluşu i&ccedil;in d&uuml;nyaya ayak basan ilahi memurlar, H&uuml;seyn&#39;in -s- eğitimiyle meşguld&uuml; şimdi.</p>\n\n<p>\n	H&uuml;seyin -s- Resuller resul&uuml; Hz. Muhammed-i Mustafa&#39;nın -saa- &ouml;zel ilgisi, vasiler vasisi ve m&uuml;minlerin emiri hz. Aliyy&#39;ul Murtaza&#39;nın -s- &ouml;zel eğitimi ve m&uuml;min kadınların ulusu Hz. F&acirc;tıma-i Zehra selamullah aleyh&acirc;&#39;nın terbiyesiyle b&uuml;y&uuml;d&uuml;.</p>\n\n<p>\n	Bu ne nimet, bu ne kemal bu ne izzetti &ouml;yle!...</p>\n\n<p>\n	B&ouml;ylesine se&ccedil;kin ve nadide bir tim, neye hazırlıyordu H&uuml;seyn&#39;i -s- sahi?..</p>\n\n<p>\n	B&uuml;t&uuml;n bir k&acirc;inatın &ouml;n&uuml;nde saygıyla eğildi bu emsalsiz şahsiyetler; H&uuml;seyn&#39;in -s- etrafında pervaneler misali d&ouml;nmekte ve onu en m&uuml;kemmel şekilde eğitip yetiştirmek i&ccedil;in ellerinden gelen gayreti g&ouml;stermekteydi...</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, H&uuml;seyn&#39;in -s- &ccedil;ok &ouml;zel bir g&ouml;rev i&ccedil;in se&ccedil;ilmiş olduğunun işaretleriydi...</p>\n\n<p>\n	İman, takva, kemal, iyilik, mertlik, insanlık, bilgi, sevgi, &uuml;lfet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; tam kaynağından alıyordu H&uuml;seyin -s-</p>\n\n<p>\n	Annesi F&acirc;tım&acirc;&#39;ydı -s- onun...</p>\n\n<p>\n	Erdem, fazilet ve iffetin timsali...</p>\n\n<p>\n	Şefkat, sevgi ve h&acirc;sen&acirc;tın kaynağı...</p>\n\n<p>\n	Kevser...</p>\n\n<p>\n	Bizzat Resul-&uuml; Ekrem&#39;in -saa- buyurmuş olduğu &uuml;zere: &quot;İnsanlık tarihinin gelmiş ge&ccedil;miş en b&uuml;y&uuml;k d&ouml;rt kadınından biri ve bizzat onların en b&uuml;y&uuml;ğ&uuml;!&quot;..</p>\n\n<p>\n	Firavn&#39;un eşi &Acirc;siye, Hz. İsa&#39;nın -s- annesi Hz. Meryem ve kendi annesi Hz. Hatice-i K&uuml;br&acirc; aleyh&acirc; selam; F&acirc;tıma&#39;yla -s- iftihar etmedeydiler. Rablerinin katında...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Hz. Resulullah -saa- o g&uuml;n pek neşeliydi. Evden &ccedil;ıktığında bir omzunda sevgili Hasan&#39;ı vardı, bir omzunda da sevgili H&uuml;seyn&#39;i. Bir onu &ouml;p&uuml;p okşuyordu, bir &ouml;tekini...</p>\n\n<p>\n	İki cennet &ccedil;i&ccedil;eği, Allah Resul&uuml;&#39;n&uuml;n -saa- g&uuml;l&uuml;yd&uuml; onlar...</p>\n\n<p>\n	O hazretin bu ilgisini g&ouml;ren sahabeler &quot;Ya Resulullah&quot; dediler &quot;Bu ikisini pek seviyorsunuz galiba?&quot;</p>\n\n<p>\n	Allah Resul&uuml; &quot;Bu ikisini seven&quot; buyurdu, &quot;Beni sevmiş, onlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur!&quot;</p>\n\n<p>\n	&Ouml;mer, Peygamberin omzundaki &ccedil;ocuklara bakarak &quot;İyi bir at bulmuşsunuz kendinize!&quot; dedi; Allah Resul&uuml; &quot;Evet&quot; buyurdular, &quot;Bu ikisi, iyi birer binici doğrusu&quot;.</p>\n\n<p>\n	Ve cennet &ccedil;i&ccedil;ekleri, sevgiyle dedelerine sarılıp onun m&uuml;barek yanaklarına dayadılar başlarını...</p>\n\n<p>\n	Hz. Resulullah -saa- bu iki &ccedil;ocuğa karşı &ccedil;ok &ouml;zel bir ilgi ve itina g&ouml;stermedeydi; sırf beşeri bir bağ veya sırf şefkatten ibaret bir dede-torun ilişkisi değildi bu...</p>\n\n<p>\n	&Ccedil;ok daha &ouml;te, &ccedil;ok daha derin ve &ouml;zel bir ilişki vardı Allah&#39;ın Resul&uuml;yle Hasaneyn arasında...</p>\n\n<p>\n	Ne dede alel&acirc;de bir insandı, ne de ona Rabbinin en değerli armağanı olan bu iki nadide &ccedil;ocuk...</p>\n\n<p>\n	İnsanlar bu iki &ccedil;ocuğu defalarca Allah Resul&uuml;n&uuml;n omuzlarında, onun sırtında, onun kollarında g&ouml;rd&uuml;ler.</p>\n\n<p>\n	&quot;Bunları seven beni sevmiş, bunlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur&quot; dediğini defalarca duydular.</p>\n\n<p>\n	Ve nice kez &quot;Babaları, onlardan da &uuml;st&uuml;nd&uuml;r!&quot; buyurdu Allah Resul&uuml;...</p>\n\n<p>\n	Onlarla babalarını sevmek, b&uuml;t&uuml;n m&uuml;minlere farz oldu.</p>\n\n<p>\n	Bu &uuml;&ccedil;&uuml;n&uuml;n sevgisi ve onlara duyulan ilgi ve sevgi konusunda da Hz. Resulullah&#39;ın -saa- buyurmuş olduğu şu c&uuml;mle bir hayli &ccedil;arpıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Ali&#39;nin sevgisi sadece m&uuml;minlerin kalbinde yer eder; Ali&#39;yi sadece imanlı kimseler sever ve ona ancak ikiy&uuml;zl&uuml; m&uuml;nafıklar d&uuml;şman olur. Hasan&#39;la H&uuml;seyn&#39;in sevgisi ise m&uuml;minin de kalbinde yer eder, kafirle m&uuml;nafığın da!..</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Hasan&#39;la H&uuml;seyin o gece ge&ccedil; vakitlere kadar dedelerinin yanında kalmışlardı. Hz. Resulullah -saa- onları sevgiyle okşayarak &quot;Anneniz de sizi &ouml;zlemiştir şimdi!&quot; dedi ve onları annelerine g&ouml;nderdi. &Ccedil;ocuklar dedelerini &ouml;pt&uuml;kten sonra elele tutuşarak dışarı &ccedil;ıktılar.</p>\n\n<p>\n	&Ccedil;ok karanlıktı...</p>\n\n<p>\n	Bu sırada &ccedil;ok g&uuml;&ccedil;l&uuml; bir şimşek &ccedil;aktı.</p>\n\n<p>\n	&Ccedil;ocuklar bu şimşeğin aydınlığında evlerine ulaştılar.</p>\n\n<p>\n	Onlar kapıdan girince ortalık yine zifiri karanlık olmuştu.</p>\n\n<p>\n	Hz. Resulullah&#39;ın -sav- g&ouml;zleri doldu; elini semaya a&ccedil;ıp &quot;Biz Ehl-i Beyt&#39;i bunca aziz kıldığın i&ccedil;in sana hamdederiz Allah&#39;ım!&quot; buyurdu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	M&uuml;sl&uuml;manlardan biri bir su&ccedil; işlemişti. Cezalandırılması gerekiyordu.</p>\n\n<p>\n	Mahcubiyetinden Hz. Resulullah&#39;a -saa- g&ouml;r&uuml;nmeyip birka&ccedil; g&uuml;n saklandı.</p>\n\n<p>\n	Bir g&uuml;n, Hasan&#39;la H&uuml;seyn&#39;in sokakta oynadıklarını g&ouml;r&uuml;nce hemen onları kucağına alıp Hz. Resulullah&#39;a -saa- gitti &quot;Ya Resulullah!&quot; dedi &quot;Ben Rabbime tevbede bulundum, şu &ccedil;ocukların y&uuml;z&uuml; suyu h&uuml;rmetine beni affetmenizi istiyorum!&quot;</p>\n\n<p>\n	Hazret g&uuml;l&uuml;mseyerek &quot;Gidebilirsin&quot; buyurdular, &quot;Seni affettim! Artık serbestsin!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Yaşlı sahabe abdest almakla meşguld&uuml;...</p>\n\n<p>\n	Ama abdestini yanlış almadaydı.</p>\n\n<p>\n	Bu sırada orada bulunan peygamber &ccedil;i&ccedil;ekleri, hemen kollarını sıvayarak ona yaklaştılar:</p>\n\n<p>\n	- Amca! Biz abdest alacağız, siz hakem olun, hangimizin abdestinin daha doğru olduğunu s&ouml;yleyin!</p>\n\n<p>\n	Yaşlı adam merakla onları izlemeye başladı. Her ikisi de abdest aldıktan sonra &quot;&Ccedil;ocuklar&quot; dedi, &quot;İkiniz de &ccedil;ok g&uuml;zel abdest aldınız, yanlış olan benim abdestimdi, şimdi ben de doğrusunu sizden &ouml;ğrenmiş oldum!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İnsanlığa rehber ve lider olmak &uuml;zere se&ccedil;ilmiş bulunan b&uuml;y&uuml;k insanlar, &ccedil;ocukluk &ccedil;ağında da b&uuml;y&uuml;kt&uuml;rler aslında; yaşları k&uuml;&ccedil;&uuml;k olsa da en karmaşık sosyal olayları bile kavrayıp halletmede g&uuml;&ccedil;l&uuml;k &ccedil;ekmezler...</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;ğ&uuml;n b&uuml;y&uuml;ğe bir şey &ouml;ğretmesi pek zordur...</p>\n\n<p>\n	B&uuml;y&uuml;ğ&uuml;n k&uuml;&ccedil;&uuml;ğ&uuml; &ouml;ğretmen olarak kabullenmesi zordur. Zenginin fakiri, g&uuml;&ccedil;l&uuml;n&uuml;n zayıfı, &uuml;st&uuml;n astı &ouml;ğretmen kabul etmesi zor mu zordur...</p>\n\n<p>\n	Birinci gruptakiler, kendilerini daha &uuml;st&uuml;n g&ouml;r&uuml;rler &ccedil;&uuml;nk&uuml;...</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar daha b&uuml;y&uuml;kt&uuml;rler. G&uuml;n g&ouml;rm&uuml;ş, &ouml;m&uuml;r ge&ccedil;irmiştirler!</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar zengindirler.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar &acirc;mirdirler...</p>\n\n<p>\n	Eğitim ve &ouml;ğretimin en &ouml;nemli şartı, &ouml;ğrencinin &ouml;ğretmeninin kendisinden daha bilgili olduğunu kabiulenmesi ve &ouml;ğretmenine itaat etmesidir ki bu şart onlarda yoktur!</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n biricik incileri, inanılmaz derecede basit ve kolay bir y&ouml;ntem kullanarak bu karmaşık sosyal m&uuml;şk&uuml;l&uuml; halledivermiş ve o m&uuml;kemmel terbiye ve ahl&acirc;klarıyla yaşlı adamın &quot;b&uuml;y&uuml;kl&uuml;k seddi&quot;ni kolayca aşarak onun &ouml;z benliğine ulaşmış ve ona &quot;doğruyu &ouml;ğretme&quot;yi başarmışlardı!</p>\n\n<p>\n	B&ouml;ylece gen&ccedil;lerin kendilerinden daha b&uuml;y&uuml;klere birşey &ouml;ğretmek istediklerinde bunu hangi y&ouml;ntemle yapmalarının daha sağlıklı ve başarılı olacağını da &ouml;ğretmiş oluyorlardı b&uuml;t&uuml;n insanlığa!</p>\n\n<p>\n	Bir gen&ccedil;, yaşlı bir insana kendisinin birşeyi doğrudan doğruya &ouml;ğretmesinin m&uuml;mk&uuml;n olmadığını bilmelidir.</p>\n\n<p>\n	Eğitim ve &ouml;ğretimin &ouml;zel yolu, yordamı vardır.</p>\n\n<p>\n	Peygamber &ccedil;i&ccedil;ekleri, b&ouml;ylece k&uuml;&ccedil;&uuml;klerin b&uuml;y&uuml;kleri nasıl eğitebileceğini &ouml;ğretmişlerdir b&uuml;t&uuml;n insanlığa.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Allah Resul&uuml; -saa- bu iki nadide armağana pek b&uuml;y&uuml;k bir sevgi ve saygı beslemedeydi.</p>\n\n<p>\n	Bir g&uuml;n o hazret minberde vaazla mşşgulken Hasaneyn Mescidunnebi&#39;ye geldiler.</p>\n\n<p>\n	İkisi de kırmızı elbise giymişti.</p>\n\n<p>\n	Hen&uuml;z y&uuml;r&uuml;meye başladıklarından d&uuml;şe kalka ilerliyorlardı.</p>\n\n<p>\n	Hz. Resulullah -saa- minberden inerek onlara yaklaştı, her ikisini de sevgiyle kucaklayıp minbere &ccedil;ıktı, bu iki peygamber &ccedil;i&ccedil;eğini dizlerini oturarak konuşmasına devam etti...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Mescidunnebi&#39;de ashap, Hz. Rebulullah&#39;ın -saa- imametinde yatsı namazını kılmadaydı.</p>\n\n<p>\n	Minik Hasan&#39;la H&uuml;seyin girdiler i&ccedil;eriye.</p>\n\n<p>\n	Yeni yeni y&uuml;r&uuml;meye başlamışlardı.</p>\n\n<p>\n	Safların arasından sıyrılıp dedelerini buldular.</p>\n\n<p>\n	Hz. Resulullah -saa- secdeye gittiğinde hazretin m&uuml;barek sırtına biniyorlardı.</p>\n\n<p>\n	Allah Resul&uuml; -saa- onları d&uuml;ş&uuml;rmemek i&ccedil;in &ouml;zen g&ouml;steriyor, yavaş&ccedil;a onları yere koyarak secdeden kalkıyordu.</p>\n\n<p>\n	Namazını tamamlayınca her ikisini de bağrına basıp &ouml;pt&uuml;, sevgiyle dizlerine oturtup yanaklarını okşadı.</p>\n\n<p>\n	Hz. Resulullah -saa- bineğe bindiğinde bu iki &ccedil;i&ccedil;eği de yanına alır, birini &ouml;ne, diğerini de terkine oturturdu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Ebu Hureyre &quot;Hz. Resulullah&#39;ın -saa- H&uuml;seyn&#39;in ağzının suyunu emdiğini g&ouml;rd&uuml;m&quot; der &quot;Tıpkı bir hurmayı emer gibi&quot;...</p>\n\n<p>\n	&quot;Resulullah&#39;ın -saa- H&uuml;seyin&#39;le oynamayı &ccedil;ok sevdiğini bilirim. Bir defasında onun minik ayaklarını kendi ayağının &uuml;zerine koyup ellerinden tutarak &quot;Hadi bakalım&quot; dedi, &quot;Tırman dedenin omuzuna!&quot; H&uuml;seyin neşeyle o hazretin g&ouml;ğs&uuml;ne kadar tırmandı, hazret, minik H&uuml;seyni sevgiyle bağrına basıp &ouml;pt&uuml;kten sonra &quot;Ya Rabbi&quot; buyurdu, &quot;H&uuml;seyn&#39;imi sev... Ben onu &ccedil;ok sevmedeyim zira!..&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Hz. İmam H&uuml;seyin&#39;in -s- Evliliği</h2>\n\n<p>\n	İslam ordusu zaferle d&ouml;nd&uuml;ğ&uuml; Medine&#39;ye &ccedil;ok &ouml;nemli esirler getirmişti. İran Padişahı Şehriyar Yezdgerd&#39;in kızı da getirilen esirler arasındaydı. Babası onu bırakıp ka&ccedil;mış, ağabeyi &Ccedil;in&#39;e sığınmış ve prensesi tek başına bırakmışlardı. Kimsesizlerin en g&uuml;venilir sığınağı olan İslam dini, onun i&ccedil;in de en m&uuml;kemmel sığınak olacaktı.</p>\n\n<p>\n	Esirler arasında bir prensesin de olduğu haberi kısa zamanda b&uuml;t&uuml;n Medine&#39;ye yayılmıştı. Şehrin gen&ccedil; kızları onu g&ouml;rmek i&ccedil;in Mescid&#39;unnebi&#39;nin &ouml;n&uuml;ne toplanmış, kimi kadınlar da pencereden veya evlerinin damından esirleri seyretmeyi yeğlemişti.</p>\n\n<p>\n	Medine halkı, halife &Ouml;mer&#39;in İran prensesine nasıl davranacağını g&ouml;rebilmek i&ccedil;in Mescid&#39;unnebi&#39;ye akın ediyordu şimdi.</p>\n\n<p>\n	Halifeyle birka&ccedil; M&uuml;sl&uuml;manın, camide bulunduğu bir sırada esirler kervanı cami avlusuna getirildi. Kervandan sorumlu g&ouml;revlinin halifeye sunduğu raporda ş&ouml;yle deniliyordu:</p>\n\n<p>\n	&quot;Esirlerimiz arasında kral Yezdgerd&#39;in kızı da var. Horasan fatihi onu Medine&#39;ye getirmemizi tembihledi.&quot;</p>\n\n<p>\n	Prensesi halifenin yakınına oturttular. Bir yandan yol yorgunluğu, bir yandan esaretin acısıyla kıvranan prenses derin bir ah &ccedil;ekerek fars&ccedil;a birka&ccedil; kelime s&ouml;yledi. Onun kendisine hakaret ettiğini zanneden halife &quot;Ateşperest k&acirc;fir k&uuml;frediyor galiba!&quot; dedi. Bu sırada camide bulunan ilim şehrinin kapısı İmam Ali &quot;Yanılıyorsun, sakin ol&quot; dedi yavaş&ccedil;a &quot;bu kızcağız kendi ailesine beddua ediyor, &quot;yazıklar olsun H&uuml;rm&uuml;z, kızın esir d&uuml;şt&uuml;&quot; diye ileniyor.&quot;</p>\n\n<p>\n	Mescidunnebi&#39;de bulunan herkes afallamıştı.</p>\n\n<p>\n	İmam fars&ccedil;ayı nerede &ouml;ğrenmişti? Medine&#39;de fas&ccedil;a bilen kim vardı Selman&#39;dan başka?</p>\n\n<p>\n	Halife &Ouml;mer &quot;Bu kızı da diğer esirlerle birlikte esir pazarında satılığa &ccedil;ıkaralım!&quot; dedi.</p>\n\n<p>\n	İmam &quot;Bu hi&ccedil; doğru olmaz&quot; diyerek hatırlattı: &quot;Hz. Resulullah&#39;ın -saa- &quot;Kavimlerin ileri gelenleri elinize ge&ccedil;erse onlara saygılı davranın&quot; buyurduğunu unuttunuz mu?!&quot;</p>\n\n<p>\n	- Ne yapmamız gerekiyor o zaman? Bu kıza nasıl davranmalıyız şimdi?</p>\n\n<p>\n	- Bunu kendisine bırakalım. İstediği birini se&ccedil;ip onunla evlensin!</p>\n\n<p>\n	Hz. Resulullah -saa- ilmin şehri, Hz. Ali de -s- bu emsalsiz şehrin kapısıydı. M&uuml;sl&uuml;manlar, ona akıl danışanın batıla d&uuml;şmeyeceğini biliyorlardı, &ccedil;&uuml;nk&uuml; bizzat Hz. Resulullah&#39;tan -saa- duymuşlardı bunu.</p>\n\n<p>\n	Kral Yezdgerd&#39;in kızına, meseleyi anlattılar.</p>\n\n<p>\n	Hi&ccedil; ummadığı bir teklifti bu.</p>\n\n<p>\n	O d&ouml;nemlerde d&uuml;nyanın hi&ccedil;bir beldesinde esire b&ouml;yle davranılmıyordu.</p>\n\n<p>\n	Esirler ya takas edilir, ya parayla satın alınıp k&ouml;le olarak kullanılır, ya da &ouml;ld&uuml;r&uuml;l&uuml;rlerdi...</p>\n\n<p>\n	Bu, İslam dininin eşsiz prensipleri ve şefkat dolu kanunlarıyla ilk tanışıklığı oldu prensesin...</p>\n\n<p>\n	Camideki &ccedil;ehreleri tek tek s&uuml;zmeye başladı.</p>\n\n<p>\n	Kimdi bunlar acaba?</p>\n\n<p>\n	Mesleği neydi şunun? Ahlakı nasıldı &ouml;tekinin?<br />\n	Şu diğerinin huyu nasıldı acaba?</p>\n\n<p>\n	Kimsesiz gariplere nasıl davranılırdı bu kavmin arasında?</p>\n\n<p>\n	Bunları bilmiyordu...</p>\n\n<p>\n	Birden, g&ouml;z&uuml; bir gence takıldı.</p>\n\n<p>\n	Oradakilerden &ccedil;ok farklıydı.</p>\n\n<p>\n	O g&uuml;ne kadar tanıdığı herkesten farklı bir &ccedil;ehreydi bu.</p>\n\n<p>\n	Onsekizinden fazla olmadığı belliydi, ama asırlarca yaşamış&ccedil;asına vakur ve olgundu. Fevkalade g&uuml;zeldi. Ama g&uuml;zelliğinden başka birşey vardı onda insanı cezbeden... Aşin&acirc;ydı &acirc;deta... Kimsede olmayan bir nur vardı onda...</p>\n\n<p>\n	Genellikle erkekler el&ccedil;ilikte bulunur kız istemeye giderlerdi.</p>\n\n<p>\n	Şimdi durum tam tersine bir kaderle karşı karşıya getirmişti onu.</p>\n\n<p>\n	Evleneceği erkeğe onun teklifte bulunması gerekiyordu.</p>\n\n<p>\n	Ya onu reddedecek olursa?</p>\n\n<p>\n	Ama hayır, onun g&ouml;zlerinde b&uuml;y&uuml;k insanlara mahsus bir ışık vardı.</p>\n\n<p>\n	Prenses &uuml;rkek adımlarla yaklaşıp elini İmam H&uuml;seyin&#39;in başı &uuml;zerinde tuttu.</p>\n\n<p>\n	B&uuml;t&uuml;n bir cami tekbir sesleriyle g&uuml;rlemiş, herkes onu bu isabetli se&ccedil;imi i&ccedil;in takdir etmişti.</p>\n\n<p>\n	Ve kader ne kadar da şaşırtıcıydı ger&ccedil;ekten... Kralın kızı, Peygamberin evladına kısmet olmuştu!...</p>\n\n<p>\n	Hz. H&uuml;seyin bu yabancı prensesin teklifini kabullenerek onunla evlendi.</p>\n\n<p>\n	Şehrb&acirc;nu, İmam H&uuml;seyin&#39;e nur topu gibi bir oğlan &ccedil;ocuğu doğurdu. İmam&#39;ın soyu bu evladından y&uuml;r&uuml;yecek ve İmamet nuru onun alnında parlayacaktı. Adını Ali koydular. &Ccedil;ok ibadet ettiği i&ccedil;in daha sonraları &quot;Zeynul&acirc;bidin&quot; denilecekti ona: &quot;İbadet edenlerin s&uuml;s&uuml;, ziyneti!&quot;</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- hayatı kısa oldu, ama Şehrb&acirc;nu Hatun&#39;un hayatı &ccedil;ok daha kısa... Bu vefakar anne, Ehl-i Beyt-i Resulullah&#39;ın -saa- nadide imamlarının d&ouml;rd&uuml;nc&uuml;s&uuml; olan ilk evladı Hz. İmam Seccad Ali bin H&uuml;seyin&#39;i -s- d&uuml;nyaya getirdikten sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;...</p>\n\n<p>\n	Şehrb&acirc;nu Hatun &acirc;deta ilah&icirc; bir g&ouml;revi yerine getirmekle memur edilmiş ve Ali&#39;sini d&uuml;nyaya getirdikten sonra g&ouml;&ccedil;&uuml;vermişti d&uuml;nyadan...</p>\n\n<p>\n	Gurbetten beka diyarına... Her insanın anayurdu olan ahiret yurduna.</p>\n\n<p>\n	Ve bu, kaderin acı bir cilvesiydi Hz. Seccad -s- i&ccedil;in... D&uuml;nyaya ayak basar basmaz &ouml;ks&uuml;z kalmak &ccedil;ok acıydı elbet.</p>\n\n<p>\n	Ama Kerbel&acirc;&#39;yı yaşamak &ccedil;ok daha b&uuml;y&uuml;k bir acı olacaktı onun i&ccedil;in.</p>\n\n<p>\n	Bu nedenledir ki Şehrb&acirc;nu Hatun, o b&uuml;y&uuml;k musibeti g&ouml;rmeden g&ouml;&ccedil;t&uuml;ğ&uuml; i&ccedil;in şanslı sayılacaktı yıllar sonra...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- bir eşi de Leyl&acirc; H&acirc;tun&#39;du. Bu yiğit kadından yiğit mi yiğit bir oğlu oldu İmam&#39;ın...</p>\n\n<p>\n	Yiğit, bahadır, erkek g&uuml;zeli, ahlak ve erdem tims&acirc;li... Onu g&ouml;ren Hz. Resulullah&#39;ı -saa- g&ouml;rm&uuml;ş gibi olurdu. İnsanlar i&ccedil;inde Hz. Resulullah&#39;a -saa- en &ccedil;ok benzeyendi o... V&uuml;cudu, ruhu, ahlakı, hatta sesi, y&uuml;r&uuml;y&uuml;ş&uuml;, oturuşu ve... Herşeyiyle Resulullah&#39;ın -saa- tıpatıp aynıydı Aliekber...</p>\n\n<p>\n	Hz. Resulullah&#39;ı -saa- &ouml;zleyen yaşlı sahabelerle, o hazreti g&ouml;rmeyen ve onu g&ouml;r&uuml;p seyretmek isteyenleri Aliekber&#39;in yanına getirirlerdi... Onu g&ouml;ren, Hz. Resulullah&#39;ı -saa- g&ouml;r&uuml;rd&uuml; &acirc;deta... Leyla Hatun&#39;un Ali&#39;siyle Amine Hatun&#39;un Muhammed&#39;i -saa- bir elmanın iki yarısı gibiydi &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Aliekber&#39;in Kerbel&acirc;&#39;da g&ouml;sterdiği yiğitlik ve yarattığı kahramanlıklar kıyamete değin dillere destan olacaktı.</p>\n\n<p>\n	O, Hz. H&uuml;seyin&#39;in -s- b&uuml;y&uuml;k oğlu olduğu i&ccedil;in adına bir de &quot;b&uuml;y&uuml;k&quot; anlamına gelen &quot;Ekber&quot;i eklemişlerdi.</p>\n\n<p>\n	Kerbel&acirc;&#39;da şehid d&uuml;şen yiğit Aliekber&#39;in annesi Leyla Hatun Urve bin Mesud&#39;un torunlarından olan Ebu Murre Sakaf&icirc;&#39;nin kızıdır.</p>\n\n<p>\n	Leyla&#39;nın ceddi olan Urve, Sakafi aşiretinin reisi olup Taif&#39;te yaşardı. sadece Sakafiler arasında değil, b&uuml;t&uuml;n arap kavmi arasında yiğitlik ve mertliğiyle &uuml;n salmıştı. Urve, bizzat Hz. Resulullah&#39;ın -sav- huzuruna varıp M&uuml;sl&uuml;man olmuş, Medine&#39;den Taif&#39;e d&ouml;nd&uuml;ğ&uuml;nde kendi kavmini İslam&rsquo;a davet etmişti. Sakıfoğulları ona şiddetle karşı &ccedil;ıkmış, onunla savaşa tutuşmuş ve nihayet bir sabah namazında onu şehid etmişlerdi.</p>\n\n<p>\n	Evet, Urve, yabancılar ve d&uuml;şmanlar tarafından değil, kendi kabilesi, kendi akrabaları tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r, tıpkı torunu Aliekber ve yiğit babası Hz. H&uuml;seyin -s- gibi.</p>\n\n<p>\n	Hz. İmam H&uuml;seyn&#39;i -s- şehid edenler ne Romalı hırıstiyanlardı, ne de Hayber yahudileri... M&uuml;sl&uuml;man olduğunu s&ouml;yleyen ve Hz. Resulullah&#39;ın -saa- s&uuml;nnetine uyduğunu ve o hazretin halifesi olduğunu iddia edenler tarafından &ouml;ld&uuml;r&uuml;ld&uuml; o da... Ve &ccedil;oğu, akrabası veya mahalle arkadaşıydı...</p>\n\n<p>\n	Evet, Leyl&acirc; Hatun da &ccedil;ok yaşamadı, sevgili H&uuml;seyn&#39;iyle Aliekber&#39;inin acısını g&ouml;rmeye dayanamazdı Leyla... Şehrbanu gibi o da gen&ccedil; yaşta d&uuml;nyayı terkedip bek&acirc; diyarına g&ouml;&ccedil;t&uuml; ve arap kabilelerinin Leyla Hatunu&#39;yla, acem beldesinin Şehrb&acirc;nu Hatunu, ahiret yurdunda H&uuml;seyn&#39;leriyle Ali&#39;lerini beklemeye başladılar.</p>\n\n<p>\n	Ve &ccedil;ok ge&ccedil;meden onlar da kavuştular birbirlerine... Başı dik, alnı a&ccedil;ık ve Rablerinin huzurunda &quot;O&#39;nun rızasını en m&uuml;kemmel şekilde kazanmış olarak!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Rubab -veya R&ucirc;b&acirc;be- Hatun da Hz. İmam H&uuml;seyin&#39;in -s- eşiydi.</p>\n\n<p>\n	Ama o, H&uuml;seyn&#39;ini -s- yalnız bırakıp &ccedil;abucak g&ouml;&ccedil;medi d&uuml;nyadan. Kerbel&acirc;&#39;ya kadar sevgili H&uuml;seyn&#39;iyle birlikteydi o, Aşura&#39;yı onunla birlikte yaşadı, o inanılmaz kıyamet sahnesine tanık oldu ve H&uuml;seyn&#39;inin mesajını Medine&#39;ye taşıdı.</p>\n\n<p>\n	Vefa ve sadakat timsali olan bu b&uuml;y&uuml;k kadın, Hz. İmam H&uuml;seyn&#39;in -s- şehadetinden sonra evlenmedi, &ouml;l&uuml;nceya kadar İmam&#39;ı ve &Acirc;şura&#39;yı anıp durdu, hakkı ve hakikati anlatan canlı bir tarih oldu ve cennet-i &acirc;la&#39;da H&uuml;seyn&#39;ine -s- kavuşuncaya kadar onunb&uuml;y&uuml;k davasının yılmaz eri kesildi.</p>\n\n<p>\n	Rubab Hatun, &uuml;nl&uuml; Emre&#39;el Kays-ı Kelb&icirc;&#39;nin kızıdır.</p>\n\n<p>\n	İmam H&uuml;seyn&#39;in -s- &uuml;nl&uuml; bilge kızı Sakine&#39;yle, kundakta şehid edilen minik Abdullah&#39;ının anneleri bu b&uuml;y&uuml;k kadındır işte.</p>\n\n<p>\n	İmam H&uuml;seyn&#39;i -s- şehid eden azgın ve zalim kavim, Rubab Hatun&#39;u bir savaş esiri gibi zincirlere bağlayıp Şam&#39;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Acılarla dolu esaret hayatından sonra Medine&#39;ye d&ouml;nen Rubab Hatun burada Hz. İmam H&uuml;seyin -s- i&ccedil;in yas ve taziye toplantıları d&uuml;zenledi. &Ouml;l&uuml;nceye kadar bir kez olsun onun g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi, gece g&uuml;nd&uuml;z Kerbel&acirc;&#39;yı hatırlayıp &quot;Ya H&uuml;seyn!&quot; nidalarıyla &acirc;ğladı. Arap kabilelerinin b&uuml;y&uuml;kleri onunla evlenmek i&ccedil;in el&ccedil;iler g&ouml;nderdiler &quot;Peygamber&#39;in gelini olana, başkalarının gelini olmak yakışmaz&quot; diyerek hepsini geri &ccedil;evirdi.</p>\n\n<p>\n	Rubab Hatun İmam H&uuml;seyin&#39;in -s- acısıyla o hazretin şehadetinden sonra bir yıldan fazla yaşayamadı, bu bir yılı da herg&uuml;n İmam&#39;a ağlamak ve Kerbel&acirc; şehidlerini anmakla ge&ccedil;ti, Peygamber ailesinin katillerini lanetledi, Emevilerin &ccedil;irkin y&uuml;z&uuml;n&uuml; insanlara g&ouml;stermeye &ccedil;alıştı. Bu bir yıl boyunca yemeden i&ccedil;meden kesildi, sıcağa soğuğa aldırmadı &quot;H&uuml;seyin&quot; adını dilinden d&uuml;ş&uuml;rmedi, g&ouml;z&uuml;n&uuml;n pınarları kuruncaya kadar ağladı ve nihayet bir yılını doldurmadan &quot;H&uuml;seyin&quot; diye diye H&uuml;seyn&#39;ine kavuştu.</p>\n\n<p>\n	Hz. İmam H&uuml;seyn&#39;in -s- Rubab Hatun&#39;la kızı Sakine i&ccedil;in s&ouml;ylediği iki beyit &uuml;nl&uuml;d&uuml;r; bu iki beytin t&uuml;rk&ccedil;esi mealen ş&ouml;yle:</p>\n\n<p>\n	&quot;Canıma andolsun ki ben</p>\n\n<p>\n	Rubab&#39;la Sakine&#39;nin misafir edildiği bir evi pek severim!</p>\n\n<p>\n	O ikisini pek severim ben ve kınanmam bu y&uuml;zden</p>\n\n<p>\n	Canım da fedadır onlara, malım da</p>\n\n<p>\n	Hi&ccedil;birşeyimi esirgemem o ikisinden!&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	İmam H&uuml;seyin -s- Pek Mert Ve C&ouml;mertti</h2>\n\n<p>\n	Ceddi Hz. Muhammed&#39;in -saa- b&uuml;y&uuml;k vasıfları Hz. Ali&#39;yle Hz. F&acirc;tıma&#39;nın -s- eğitim ve terbiyesi Hz. H&uuml;seyin&#39;de -s- toplanmış ve onu mertlik, yiğitlik, fedakarlık, c&ouml;mertlik, fazilet ve erdemin timsali kılmıştı.</p>\n\n<p>\n	İmam H&uuml;seyin -s- de ceddi hz. Resulullah -saa-, babası Ali&#39;yyul Murtaza ve annesi Sıddık&acirc;-i K&uuml;br&acirc; F&acirc;tım&acirc;-ı Zehr&acirc; selamullah aleyh&acirc; gibi eşsiz bir insan, inanılmaz bir kişilikti...</p>\n\n<p>\n	... &Uuml;same&#39;yle, İmam H&uuml;seyin&#39;in -s- hi&ccedil;bir dostluğu yoktu, arası da hi&ccedil; iyi değildi İmamla. Kendisini İmam H&uuml;seyin&#39;den -s- &uuml;st&uuml;n g&ouml;r&uuml;r, &quot;ben, Hz. Resulullah&#39;ın -saa- oğulluğu şehid Zeyd&#39;in evladıyım!&quot; diyerek &ouml;v&uuml;n&uuml;rd&uuml;, &quot;Hz. Resulullah -saa- &ccedil;ok gen&ccedil; olduğum halde Ebubekir, &Ouml;mer ve Osman&#39;ın her &uuml;&ccedil;&uuml;n&uuml; de benim komutama vermiştir!&quot; diyerek herkese b&uuml;y&uuml;kl&uuml;k taslardı.</p>\n\n<p>\n	&Uuml;same, İmam H&uuml;seyin&#39;le -s- kendisini aynı kefeye koymakta, &quot;ben de onun gibi Hz. Resulullah&#39;ın -saa- torunuyum, onun benden farklı tarafı nedir? demekteydi.</p>\n\n<p>\n	H&uuml;seyin, Ali&#39;nin -s- oğluysa, o da Zeyd&#39;in oğluydu!</p>\n\n<p>\n	H&uuml;seyin m&uuml;cahidlerin imamı olmuşsa o da İslam ordularının komutanı olmuştu!</p>\n\n<p>\n	Ve &Uuml;same de bir&ccedil;okları gibi kendisini Peygamber&#39;in Ehl-i Beyt&#39;iyle bir, hatta onlardan daha &uuml;st&uuml;n g&ouml;rme hatasına d&uuml;şm&uuml;ş, nefsinin enaniyetine kapılıvermişti.</p>\n\n<p>\n	Bir g&uuml;n &Uuml;same&#39;nin hastalanıp yatağa d&uuml;şt&uuml;ğ&uuml;n&uuml; haber verdiler İmam H&uuml;seyn&#39;e. İmam, hemen kalkıp onun ziyaretine gitti. &Uuml;same, ağır bir borcun altına girmişti, İmamı g&ouml;rd&uuml;ğ&uuml;nde &quot;bu borcumu &ouml;deyemeden &ouml;lmek istemezdim&quot; deyince İmam -s- borcunun miktarını sordu, &Uuml;same &quot;Altmışbin dirhem!&quot; dedi. İmam &quot;İ&ccedil;in rahat olsun&quot; buyurdu, &quot;Sen &ouml;lmeden bu borcunu &ouml;demeyi ben taahh&uuml;t ediyorum!&quot; Ve İmam, verdiği s&ouml;z&uuml; tutarak &Uuml;same&#39;nin b&uuml;t&uuml;n bor&ccedil;larını onun adına &ouml;dedi ve &Uuml;same&#39;yi bor&ccedil;lu &ouml;lmekten kurtardı.</p>\n\n<p>\n	İşte burada İmam H&uuml;seyin&#39;in -s- yolu, iddiacı inkılab&ccedil;ı komutanlardan da ayrılıyordu. Bu olayın da verdiği ipu&ccedil;ları dikkate alındığında, İmam H&uuml;seyin&#39;de devrimci ge&ccedil;inen beşer&icirc; ekollerin &ouml;nc&uuml;lerinde g&ouml;r&uuml;lmeyen &ccedil;ok &ouml;zel bir haslet ve meleke olduğu g&ouml;r&uuml;l&uuml;r: İster Lenin, Mao, Allende, Che Guevera vb. gibi sol olsun, ister Franco, Abdulkerim Reyfi, Enver Paşa, Atat&uuml;rk, Abdulkadir Cezayiri vb. gibi sağ eğilimli devrim ve inkılap isimleri olsun, o hazretle kıyaslanabilmeleri bile m&uuml;mk&uuml;n değildir. İmam H&uuml;seyin &Uuml;same olayında &ccedil;ok farklı bir ahlak ve erdem &ouml;rneği sergilemekte ve hem dostuna, hem d&uuml;şmanına iyilikte bulunmaktadır. Salt inkılap ve devrim adamı olarak bilinenlerse dostlarına karşı sevecen, d&uuml;şmanlarına karşıysa acımasız ve serttirler.</p>\n\n<p>\n	Hz. H&uuml;seyin&#39;in -s- yolu &quot;cihad&quot;ve &quot;m&uuml;cahede&quot; yoludur, devrimcilik yolu değil...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir bedevi Arap Medine&#39;ye gelip şehrin en c&ouml;mert insanının kim olduğunu sordu &quot;H&uuml;seyin bin Ali&quot;dediler.</p>\n\n<p>\n	Bedevi, İmam H&uuml;seyin&#39;i -s- camide buldu, namaz kılmakla meşguld&uuml;. Bedevi, İmam&#39;ın namazını bitirmesini bekledi, selam verir vermez derdini anlatıp &quot;Size bel bağlayan pişman olmazmış dediler&quot; diye ekledi.</p>\n\n<p>\n	İmam -s- kalkıp evinin yolunu tuttu, bedevi de onu izlemedeydi. İmam evine ulaştığında bedevi kapıda durmuş, İmam i&ccedil;eri girmişti. &Ccedil;ok kısa bir s&uuml;re sonra İmam, i&ccedil;inde d&ouml;rtbin dinar sarılı bir boh&ccedil;ayla geri d&ouml;n&uuml;p onu bedeviye verdi ve eğer az olursa onu affetmesini istedi! Bedevi neye uğradığını şaşırmıştı, boh&ccedil;ayı alıp &quot;B&ouml;ylesine mert bir insanın g&uuml;n&uuml;n birinde toprağın bağrına gitmesi yazık olmaz mı?&quot; diyerek şu mealde bir şiir okudu: &quot;Mertlik &ouml;l&uuml;r m&uuml; hi&ccedil;? C&ouml;mertlik toprağın altında kalır mı? İnsanlığını toprağa g&ouml;mebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r insanın? Mertlik g&uuml;neşe benzer, geceleri g&uuml;nd&uuml;ze &ccedil;evirip insanların yolunu aydınlatır.&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin -s- şehid d&uuml;şt&uuml;kten sonra onu toprağa vermeye gelenler sırtında koyu nasırlar g&ouml;rd&uuml;ler, İmam Seccad &quot;Babam geceleri sırtında yoksullarla yetimlere yiyecek taşırdı&quot; dedi, &quot;ceddimiz Emir&#39;el M&uuml;minin Ali&#39;den -s- Ehl-i Beyt imamlarına intikal eden hasletlerden biridir bu!&quot;</p>\n\n<p>\n	Bu noktada da m&uuml;cahidle inkılap&ccedil;ının yolları ayrılmaktadır: M&uuml;cahid yoksula ve fakire zaman ayırıp onlarla uğraşır, yardım eder, devrimciyse yoksullara yardım etmediği gibi &quot;bu yardım yoksulların sosyal patlamasını ve devrim fitilinin ateşlenmesini &ouml;nler&quot; diyerek b&ouml;yle bir yardımda bulunmak isteyenlere de engel olur.</p>\n\n<p>\n	M&uuml;cahid, hem bireyin saadetini ister, hem toplumun.</p>\n\n<p>\n	Devrimciyse &quot;Birey topluma feda edilmelidir&quot; der.</p>\n\n<p>\n	Sahi, bireyler topluma feda edildiğinde toplum kalır mı ortada?</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin -s- sokaktan ge&ccedil;erken kuru ekmek yiyen birka&ccedil; yoksul g&ouml;rd&uuml;; selam verdi. Onlar hazretin selamını alıp sofralarına buyur ettiler. İmam neşeyle onların sofrasına oturup &quot;Yediğiniz şey sadaka olmasaydı ben de sizinle yerdim&quot; buyurdu, &quot;Ama biz Ehl-i Beyt&#39;e sadaka haram edilmiştir.&quot; Sonra da onları evine davet etti, hep birlikte İmam&#39;ın -s- evine gittiler. İmam, evde ne varsa sofraya getirilmesini buyurdu, onları bizzat ağırladı, karınlarını iyice doyurup herbirine yeni giyecek ve bir miktar da para verdi.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;den -s- şu rivayet aktarılır:</p>\n\n<p>\n	Ceddim Resulullah&#39;ın -saa- ş&ouml;yle buyurduğunu bilirim: Namazdan sonra en iyi amel, g&uuml;nah olmaması şartıyla bir m&uuml;mini hoşnut edip onu sevindirmektir. Bir g&uuml;n, bir k&ouml;pekle yemek yiyen bir k&ouml;le g&ouml;rd&uuml;m, nedenini sorduğumda &quot;Ey Allah Resul&uuml;&#39;n&uuml;n oğlu&quot; dedi, &quot;&Ccedil;ok kederliyim, bu hayvancağızı hoşnut edersem Rabbimin de beni hoşnut edeceğini ummaktayım! Benim efendim olan zat bir yahudidir, ondan ayrılabileceğim anın arzusuyla yaşıyorum ben!&quot;</p>\n\n<p>\n	K&ouml;lenin bu s&ouml;z&uuml; &uuml;zerine İmam H&uuml;seyin -s- onun efendisine gidip ikiy&uuml;z dinar vererek bu k&ouml;leyi satın almak istediğini s&ouml;yledi. Onun, İslam Peygamberinin evladı olduğunu g&ouml;ren adamcağız &quot;O k&ouml;le sizin kademinize feda olsun&quot; dedi, &quot;Sizi hoşnut edecekse şu bağı da ona bağışlıyor, ikiy&uuml;z dinarınızı da size iade ediyorum!&quot; İmam &quot;Ben de bunu size bağışlıyorum&quot; buyurdu, yahudi bu bağışı kabul ettiğini ve onu k&ouml;lesine bağışladığını s&ouml;yledi, İmam &quot;Ben de k&ouml;leyi azad ediyor ve bu malları olduğu gibi ona bağışlıyorum&quot; buyurdu.</p>\n\n<p>\n	Bu sahneye şahid olan ve olayı ilgiyle izleyen ev sahibinin zevcesi hemen kelime-i şehadet getirip M&uuml;sl&uuml;man oldu, &quot;Bu iyiliklere karşılık ben de mihriyemi kocama bağışlıyorum&quot; dedi. Bunu duyan yahudi, &quot;Ben de İslam dinini kabul ettim&quot; diyerek M&uuml;sl&uuml;man oldu ve evini hanımına bağışladı.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar İmam H&uuml;seyin&#39;in -s- hayırsever bir adımıyla bir g&uuml;nde olup bitivermişti: Bir k&ouml;le azad olmuş, bir ihtiya&ccedil; sahibinin ihtiyacı giderilmiş, iki kafir M&uuml;sl&uuml;man olmuş, bir karı-koca arasındaki sevgi bağı g&uuml;&ccedil;lenmiş, samimiyet doğmuş ve niceden beridir kocasına sadık bir eş olan emektar bir kadın, bir evin maliki oluvermişti!...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Amr bin &Acirc;s&#39;ın oğlu Abdullah&#39;ın sahabenin zahidlerinden olduğu s&ouml;ylenir. Rivayete g&ouml;re bir g&uuml;n İmam H&uuml;seyin&#39;le -s- karşılaşan Abdullah, orada bulunanlara d&ouml;nerek &quot;G&ouml;klerde, yery&uuml;z&uuml; ehli arasında en sevilen insanı g&ouml;rmek isteyenler buna baksınlar!&quot; dedi ve esefle ekledi: &quot;Ama ben, Sıffin olaylarından sonra onunla hi&ccedil; konuşamadım artık!&quot;</p>\n\n<p>\n	Onun bu s&ouml;z&uuml;n&uuml; duyan sahabeden biri (Ebu Said) Abdullah&#39;ın elinden tutup onu İmam H&uuml;seyin&#39;in -s- yanına g&ouml;t&uuml;rd&uuml;. İmam &quot;Sen&quot; dedi, &quot;Benim, yery&uuml;z&uuml;n&uuml;n g&ouml;k ehli arasında en sevileni olduğumu bile bile Sıffin&#39;de bana ve babama karşı kılı&ccedil; &ccedil;ekip bizimle savaştın... Şunu bilmeni isterim: Allah&#39;a yemin ederim ki babam benden daha &uuml;st&uuml;nd&uuml;!&quot;</p>\n\n<p>\n	Abdullah ne diyeceğini bilemiyordu &quot;Babam &ouml;yle emretti, ben de ona itaat ettim&quot; dedi, &quot;Babamıza itaat etmemizi bizzat peygamber emretmedi mi bize?&quot;</p>\n\n<p>\n	İmam H&uuml;seyin -s- bakışlarını Abdullah&#39;a dikerek &quot;Ama&quot; buyurdu, &quot;Kur&#39;an-ı Kerim&#39;de de &quot;Eğer sizi kafir etmek isterlerse anne babanızı dinlemeyin&quot; buyruluyor!&quot;.. Kaldı ki bizzat Hz. Resulullah&#39;ın -saa- &quot;G&uuml;nah konusunda kimseye itaat edilemez!&quot; buyurduğunu da duymuşsundur. Bu durumda Allah&#39;ın kullarını razı etmek i&ccedil;in O&#39;nun g&uuml;nah ve haram kıldığı şeyleri yapabilir mi bir M&uuml;sl&uuml;man?&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- kapısını &ccedil;alan bir arap, paraya ihtiyacı olduğunu ve Peygamber&#39;in -saa- Ehl-i Beyt&#39;inden -s- yardım istemeye geldiğini s&ouml;yledi.</p>\n\n<p>\n	Kısa bir sohbetten sonra onun edebiyat&ccedil;ı ve yazar olduğunu &ouml;ğrenen İmam &quot;Babam Ali&#39;den her insanın değerinin yaptığı iyi işlerle &ouml;l&ccedil;&uuml;lmesi gerektiğini duydum&quot; buyurarak ş&ouml;yle dedi:</p>\n\n<p>\n	- Ceddim Resulullah da -saa- &quot;İnsanlara, bilgileri ve liyakatleri miktarınca iyilik ediniz buyurmuştur. Binaenaleyh ben de &uuml;&ccedil; soru soracağım sana; &uuml;&ccedil;&uuml;n&uuml; de bilirsen, şimdi elime ulaşan şu altın ak&ccedil;e dolu keseyi vereceğim sana! Eğer ikisini bilirsen 2/3&#39;&uuml;n&uuml;, birini bilirsen 1/3&#39;&uuml;n&uuml; vereceğim!</p>\n\n<p>\n	Adamcağız hem mah&ccedil;up olmuş, hem afallamıştı. Boynunu b&uuml;k&uuml;p:</p>\n\n<p>\n	- İlmin kaynağı sizsiniz! dedi. Ama eğer gerekli g&ouml;r&uuml;yorsanız sorun. Allah dilerse cevaplamaya &ccedil;alışırım!</p>\n\n<p>\n	İmam tebess&uuml;m ederek sordu.</p>\n\n<p>\n	- En iyi amel nedir?</p>\n\n<p>\n	- İman!</p>\n\n<p>\n	- İnsanı mahvolmaktan ne kurtarır?</p>\n\n<p>\n	- Allah&#39;a g&uuml;venmek.</p>\n\n<p>\n	- İnsanın s&uuml;s&uuml;-g&uuml;zelliği nedir?</p>\n\n<p>\n	- Sabırla i&ccedil;i&ccedil;e olan ilim.</p>\n\n<p>\n	- Ya olmazsa?</p>\n\n<p>\n	- C&ouml;mertlikle i&ccedil;i&ccedil;e bir servet ve zenginlik.</p>\n\n<p>\n	- Ya olmazsa?</p>\n\n<p>\n	- Diren&ccedil; e tahamm&uuml;lle i&ccedil;i&ccedil;e bir fakirlik.</p>\n\n<p>\n	- Ya o da olmazsa?</p>\n\n<p>\n	- O zaman bir yıldırımın tepesine d&uuml;ş&uuml;p onu oracıkta yakıp k&uuml;l etmesi yaşamasından daha iyidir!</p>\n\n<p>\n	İmam H&uuml;seyin -s- g&uuml;l&uuml;mseyerek elindeki altın ak&ccedil;e dolu keseyi ona verdi, bir de y&uuml;z&uuml;k hediye etti ona. Kesede bin altın vardı, y&uuml;z&uuml;ğ&uuml;n değeri 200 g&uuml;m&uuml;ş ak&ccedil;e ediyordu. Bedevi, hi&ccedil; beklemediği bunca ihsan karşısında bir an afalladı, kendine geldiğinde ilk s&ouml;z&uuml; &quot;Allah, risaletini kime vereceğini daha iyi bilir!&quot; oldu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;a -s- fevkalade saygı g&ouml;sterir, onunla asla tartışmaz, onun her dediğini uygulardı. İkisinin de hayatta olduğu d&ouml;nemlerde bu iki Ehl-i beyt imamı arasında bir kez olsun anlaşmazlığa şahid olmadı kimse, iki kardeş, bir kez olsun kırılmadı yekdiğerine! İmam Hasan&#39;ın -s- yaptığı İmam H&uuml;seyin&#39;in -s- kabul&uuml;yd&uuml;, İmam H&uuml;seyin&#39;in yaptığı da İmam Hasan&#39;ın!</p>\n\n<p>\n	Ehl-i Beyt &ccedil;i&ccedil;eklerinden İmam Muhammed B&acirc;kır&#39;dan -s- ş&ouml;yle rivayet edilir: İmam H&uuml;seyin -s- ağabeyi Hz. Hasan&#39;ı pek sever, pek sayardı, ona zerrece muhalefeti olmazdı. Bir g&uuml;n İmam Hasan&#39;ı -s- ziyarete gittiğinde bir kadının o hazrete ağlayarak birşeyler anlattığını, İmam Hasan&#39;ın da -s- başını yere eğip ağlayarak onu dinlemekte olduğunu g&ouml;rd&uuml;. İmam H&uuml;seyin de orada durup ağlamaya başladı. Kadın oradan ayrıldıktan sonra iki kardeş de ayrılıp evlerine gittiler ve İmam H&uuml;seyinin -s- ağabeyine olan saygı ve terbiyesi bu ağlamanın nedenini sormasına engel olmuştu!</p>\n\n<p>\n	Bir g&uuml;n İmam Hasan&#39;la -s- sohbet ederlerken, İmam &quot;H&uuml;seyin&quot; dedi, &quot;d&uuml;n r&uuml;yamda Yusuf peygamberi g&ouml;rd&uuml;m, onu kutlayarak Z&uuml;leyha&#39;nın ısrarları karşısında g&ouml;sterdiği sabır, mertlik ve direncini &ouml;vd&uuml;m&quot; Bunun &uuml;zerine Hz. Yusuf &quot;Ya Hasan&quot; dedi, &quot;Sen de o g&uuml;n o kadının isteğini reddettin ve benim yaptığımın aynını sen de yaptın&quot; dedi.</p>\n\n<p>\n	İmam H&uuml;seyin -s- bir s&uuml;re &ouml;nce g&ouml;rd&uuml;ğ&uuml; o şaşırtıcı olayı hatırladı. Şimdi herşeyi anlamıştı. O evli olduğu halde kadınHhz. İmam Hasan&#39;a -s- ilgi duyduğunu s&ouml;ylemiş, İmam&#39;ın -s- onu reddetmesi &uuml;zerine ısrarda bulunmuş, onun ısrarı İmam&#39;ın Allah korkusuyla ağlamasına neden olmuştu.</p>\n\n<p>\n	İmam&#39;ın ağladığını g&ouml;ren kadıncağız da bu ısrarlı teklifinden dolayı pişmanlık duyup ağlamaya başlamıştı!..</p>\n\n<p>\n	-*-</p>\n\n<p>\n	O yıl İmam H&uuml;seyin&#39;le -s- ağabeyi İmam Hasan -s- yaya olarak Mekke&#39;ye doğru yola &ccedil;ıkmışlardı.</p>\n\n<p>\n	Yaya olarak haccetmeyi ahdetmiş, nezirde bulunmuşlardı.</p>\n\n<p>\n	Yolda onlarla karşılaşan M&uuml;sl&uuml;manlar da bineklerinden iniyor, yaya olarak onlara katılıyorlardı.</p>\n\n<p>\n	Yaya olarak bunca yolu katedemeyecek olanlar da vardı.</p>\n\n<p>\n	Hz. İmam Hasan&#39;dan -s- bir bineğe binmesini rica ettiler. İmam -s- &quot;Biz yaya olarak hacca gitmeyi nezrettik&quot; buyurdu &quot;Bineğe binemeyiz. Birazdan yolumuzu ayırıp başka yoldan gideceğiz, dileyen bineğine binebilir o zaman.&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam Hasan&#39;la İmam H&uuml;seyin arasında benzeri g&ouml;r&uuml;lmemiş bir saygı ve sevgi hakimdi. D&uuml;ş&uuml;nce ve fikirleri bunca aynı, davranış ve amelleri bunca uyumlu iki kardeşe rastlamak hemen hemen imkansız gibidir. İmam Hasan -s- Muaviye&#39;yle barış anlaşmasını imzaladığında İmam H&uuml;seyin -s- de bu anlaşmayı onaylamıştır. İmam Hasan gibi İmam H&uuml;seyin de -s- Muaiye&#39;ye biat etmemiştir. İki kardeş her zaman elele, her zaman y&uuml;rek y&uuml;reğe durmuş, s&ouml;zleri bir, tepkileri bir olmuştur.</p>\n\n<p>\n	İmam Hasan -s- şehid olduğunda Iraklılar İmam H&uuml;seyn&#39;e mektup yazıp Muaviye&#39;ye karşı kıyam etmesi halinde kendisini destekleyeceklerini bildirdiler. İmam H&uuml;seyin -s- bu teklifi reddederek &quot;Benimle Muaviye arasında imzalanmış bir anlaşma var&quot; dedi, &quot;Muaviye hayatta olduğu s&uuml;rece benim ahdime sadık olduğumu g&ouml;receksiniz!&quot;</p>\n\n<p>\n	Evet, bu anlaşma, aslında İmam Hasan&#39;la -s- Muaviye arasında imzalanan anlaşmaydı, ve İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;ın -s- verdiği s&ouml;z&uuml;, bizzat kendisinin verdiği bir s&ouml;z olarak kabul etmişti!</p>\n\n<p>\n	Ve o, verdiği s&ouml;z&uuml; &ccedil;iğnemeyecek, kabullendiği bir ahdi bozmayacak kadar b&uuml;y&uuml;kt&uuml;...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	&Uuml;sam bin Mustalak ş&ouml;yle anlatır:</p>\n\n<p>\n	Medine&#39;ye gittiğimde H&uuml;seyin bin Ali&#39;yi -s- g&ouml;rd&uuml;m. Onun yakışıklı, alımlı, nurlu ve heybetli yaradılışı kıskan&ccedil;lık duygularımı kabarttı, &ouml;teden beri ona karşı d&uuml;şmanlık besliyordum, biz Şamlılar arasında Ali bin ebu Talib&#39;i k&uuml;&ccedil;&uuml;mseyici maksatla kullanılan isimlerin en &uuml;nl&uuml;s&uuml; &quot;Toprakoğlu toprak&quot; veya &quot;Toprağın babası&quot; anlamına gelen &quot;Eb&acirc; Turab&quot;dı. Onu k&uuml;&ccedil;&uuml;msemek i&ccedil;in &quot;Sen Eba Turab&#39;ın mı oğlusun?&quot; diye sordum. Hi&ccedil; rahatsız olmadan &quot;Evet&quot; dedi, bunun &uuml;zerine ağzıma geleni s&ouml;yleyip hakarete başladım, o sessizce dinliyordu. Benim hakaret ve k&uuml;f&uuml;rlerim tamamlanınca başını kaldırıp bana baktı. Aman Allah&#39;ım! Ne bakıştı o &ouml;yle?! Ben ona k&uuml;fretmiştim ve o, sevgi dolu bakışlarıyla &acirc;deta &ouml;p&uuml;p okşuyordu beni, &quot;Sıkma canını&quot; dedi şefkat dolu bir sesle, &quot;Allah Teala her ikimizi de affetsin diyelim! Bu şehirde yabancısın galiba, bana misafir olursan pek memnun olurum, garip bir M&uuml;sl&uuml;manı ağırlamaktan şeref duyarı. Bir isteğin, bir dileğin varsa s&ouml;yle, elimden geleni yaparım inşaallah!&quot;</p>\n\n<p>\n	Hayret ve mah&ccedil;ubiyetten donakalmıştım; o hemen anlamıştı bunu &quot;Sana darılmadım&quot; dedi, &quot;Senin hi&ccedil;bir su&ccedil;un yok! Allah Teala seni affetti bile inşaallah, merhametlilerin en merhametlisidir O!&quot;</p>\n\n<p>\n	Benim sustuğumu g&ouml;r&uuml;nce &quot;Şamlı mısın?&quot; diye sordu, &quot;Evet&quot; dedim.</p>\n\n<p>\n	&quot;Şam&#39;da Muaviye&#39;nin propagandaları seni bu hale getirmiş&quot; dedi, &quot;Asıl su&ccedil;lu başkasıdır, sen değil! S&ouml;yle kardeşim, senin i&ccedil;in yapabileceğim birşey var mı?&quot;</p>\n\n<p>\n	O sırada yer yarılsa da beni yutsaydı keşke... &Ouml;lmeyi nasıl da arzuladım o sırada. Onun bakışlarıyla karşılaşmamak i&ccedil;in hemen oradan uzaklaştım. O g&uuml;nden sonra benim nezdimde H&uuml;seyin&#39;le babası Ali&#39;den daha değerli kimse olmadı.&quot;</p>\n\n<p>\n	Evet, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;inin beşinci nuru olan Hz. H&uuml;seyin&#39;dir bu... D&uuml;nyadaki hangi inkılap&ccedil;ıda, hangi devrimcide b&ouml;yle bir ruh vardır sahi? Devrimci, kendisine hakaret edene şahin gibi saldırır. Halbuki İmam H&uuml;seyin -s- kendisine yapılan hakarete sevgiyle karşılık ermekte, saldırgana buseler kondurmaktadır!</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam Hasan-ı M&uuml;&ccedil;teba hazretlerinin -s- huzuruna varan bir M&uuml;sl&uuml;man kendisinin fakir olduğunu s&ouml;yleyerek yardım istemişti. İmam Hasan -s- ş&ouml;yle buyurdu:</p>\n\n<p>\n	- Yardım isteyen insan şu &uuml;&ccedil; halde birinde olur; ya ağır bir bor&ccedil; altındadır, ya zilletli bir yoksulluğa d&uuml;şm&uuml;şt&uuml;r, ya da zilletli bir diyetin altındadır. Senin durumun nasıl?</p>\n\n<p>\n	- Ben de bu &uuml;&ccedil;&uuml;nden birine m&uuml;ptelayım efendim!</p>\n\n<p>\n	İmam Hasan -s- y&uuml;z altın ak&ccedil;e vererek onun g&ouml;nl&uuml;n&uuml; aldı. Oradan ayrılan Arap, doğru Hz. H&uuml;seyin&#39;in -s- yanına gidip yardım isteğini tekrarladı. İmam Hasan&#39;dan aldığı cevabın aynısını İmam H&uuml;seyin&#39;den almıştı! İmam &quot;Ağabeyim sana ne kadar verdi?&quot; diye sordu, Arap, y&uuml;z altın aldığını s&ouml;yleyince İmam H&uuml;seyin ona 99 altın bağışladı... &Ccedil;&uuml;nk&uuml; ağabeyi Hasan&#39;dan &ouml;ne ge&ccedil;mek istememişti H&uuml;seyin!..</p>\n\n<p>\n	Her iki kardeş de mertlik ve yiğitlikte birbirine denk, insanlara yardım ve şefkatte yekdiğeriyle tıpatıp aynıydı... Yoksulun elinden tutar, fakiri doyurur, &ccedil;ıplağı giydirir, kimseye &ouml;fkeyle davranmazlardı. İnsan yetiştiren bir okuldu her ikisi de... Ameli ve emeli insaniyet timsaliydi her ikisinin de! K&ouml;t&uuml;l&uuml;ğe ve kabalığa iyilikle ve incelikle karşılık veren bu b&uuml;y&uuml;k insanlar, iyilik ve inceliğe, nezaket ve terbiyeye nasıl karşılık veriyordu acaba?!</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- evinde hizmet&ccedil;ilik yapan bir cariye bir g&uuml;n bir demet g&uuml;l verdi İmam&#39;a. İmam H&uuml;seyin -s- g&uuml;l&uuml; alıp &quot;Seni az&acirc;d ettim&quot; buyurdu. Bu sırada orada bulunan Enes &quot;Bir demet g&uuml;l verdi diye onu azad mı ettiniz?&quot; diye hayretle sorunca &quot;Bu&quot; buyurdu, &quot;Allah Teal&acirc;&#39;nın bize verdiği bir terbiyedir, Rabbimiz bizi b&ouml;yle eğitip yetiştirmiştir ey Enes, biz, yapılan her iyiliğe, daha iyisiyle karşılık veririz, onun takdim ettiği hediyeden daha g&uuml;zel olan tek şey, onun h&uuml;rriyetiydi!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	H&uuml;seyn&icirc; okulda iyiliğin karşılığı &quot;daha g&uuml;zel bir iyilik&quot;tir!</p>\n\n<p>\n	Evet, insanlık okulu budur işte!</p>\n\n<p>\n	H&uuml;manizm t&uuml;rk&uuml;leri s&ouml;yleyenler; H&uuml;seyn&icirc; okulla tanıştıklarında susarlar.</p>\n\n<p>\n	Susar ve saygıyla eğilirler yerlere kadar...</p>\n\n<p>\n	Muhammed&#39;in -saa- Ehl-i Beyt&#39;inin (a.s) okulunda iyiliğe daha g&uuml;zel bir iyilikle karşılık vermeyenler insan sayılamazlar ve iyiliğe k&ouml;t&uuml;l&uuml;kle karşılık verenlerse &ccedil;akaldan daha aşağılık bilinirler...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	N&acirc;fi Erzef, h&acirc;riciler g&uuml;ruhunun reisiydi. İmam Ali&#39;yi -s- kafir bilen ve o hazrete d&uuml;şmanlık besleyen bir g&uuml;ruhun reisi olarak bir g&uuml;n Hz. İmam H&uuml;seyin&#39;e -s- gidip &quot;Allah&#39;ı bana anlat hele!&quot; dedi kaba bir tavırla. İmam H&uuml;seyin -s-</p>\n\n<p>\n	- Allah&#39;ı g&ouml;zle g&ouml;remezsin! buyurdu ve ekledi: O&#39;nu yarattığıyla kıyaslayamazsın! O, herkese yakındır, ama madde değildir; herkesle birliktedir, ama bir cisim gibi kimseye yapışık değildir. Pek &uuml;st&uuml;n ve y&uuml;ce bir mevkidedir O, ama kimseden uzak değildir. Birdir ve tektir, b&ouml;l&uuml;şmez, ayrışmaz. Ayetleri, O&#39;nu tanıtmaktadırlar. Ayetleri O&#39;nun nişaneleri, O&#39;nun al&acirc;metleridir. O&#39;ndan başka ilah yoktur, Y&uuml;ce mi y&uuml;cedir O; her nevi eksik ve kusurdan m&uuml;nezzehtir.</p>\n\n<p>\n	Nafe &quot;Ne de g&uuml;zel konuştun!&quot; deyince İmam &quot;Duydum ki&quot; buyurdu, &quot;Beni , babamı ve ağabeyimi kafir bilirmişsin?..&quot;</p>\n\n<p>\n	Nafe &quot;Evet, &ouml;yle d&uuml;ş&uuml;n&uuml;yordum&quot; dedi, &quot;Ama siz, İslam &ouml;nderleri, hak imamlar ve dinin yol g&ouml;steren kılavuzları ve parlak yıldızlarısınız!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- K&acirc;&#39;be&#39;nin yanında Allah&#39;a ş&ouml;yle yakarmakta olduğunu g&ouml;rd&uuml;ler:</p>\n\n<p>\n	&quot; Ya Rabbim! Sen nimetlerini tamamladın bana, ben ş&uuml;kr&uuml;n&uuml; hakkıyla yerine getiremedim ve sen bu y&uuml;zden nimetlerini almadın benden. Hastalığa yakalandığımda sabır ve tahamm&uuml;l g&ouml;stermedim, ama sen hastalığımın s&uuml;rmesine dayanamadın, Sencileyin kerem sahibinden, kerem ve l&uuml;tuftan başka şey g&ouml;r&uuml;lmez elbet!&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	İnsanlık Ş&acirc;hikası</h2>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- insanlık camiasına sunduğu &ouml;rnek davranış ve &quot;insanlık ş&acirc;hikası&quot;, hi&ccedil;bir din ve hi&ccedil;bir okulda benzerine rastlanmayacak fevkal&acirc;de bir şeydir.</p>\n\n<p>\n	Hi&ccedil;bir ideoloji ve dinde ikinci bir &quot;H&uuml;seyin&quot; yoktur.</p>\n\n<p>\n	Şehid olduğu g&uuml;n susuzdu H&uuml;seyn...</p>\n\n<p>\n	Niceden beridir bir yudum su i&ccedil;memişti o g&uuml;n...</p>\n\n<p>\n	Susuzluk... Hele kızgın g&uuml;neşin altındaki o dayanılmaz susuzluk insanın takatini t&uuml;ketir, hışmını ve &ouml;fkesini artırır, intikam duygusunu kam&ccedil;ılar.</p>\n\n<p>\n	Aşura g&uuml;n&uuml; sabahından itibaren Hz. H&uuml;seyin -s- hep hareket halindeydi. Bir l&acirc;hza olsun dinlenmemiş, s&uuml;rekli savaşmıştı.</p>\n\n<p>\n	B&ouml;ylesine &ccedil;etin ve namert&ccedil;e bir savaş, her yiğidin canını sıkar, her mert savaş&ccedil;ının &ouml;fkesini artırır.</p>\n\n<p>\n	Er meydanına &ccedil;ıktığında yalnızdı.</p>\n\n<p>\n	Yapayalnız.</p>\n\n<p>\n	Ne yardım edecek biri vardı, ne g&uuml;venebileceği bir emin... B&uuml;t&uuml;n y&acirc;renleri g&ouml;zlerinin &ouml;n&uuml;nde savaşa savaşa şehid d&uuml;şm&uuml;şlerdi. En azizleri &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml; g&ouml;zlerinin &ouml;n&uuml;nde... Kundaktaki yavrusuna bile acımamışlardı. B&uuml;t&uuml;n sevdiklerini elinden almış, hakaretler etmiş, incitmişlerdi onu b&uuml;t&uuml;n g&uuml;n..</p>\n\n<p>\n	Bir insanın havsalasının alabileceği her acıyı, her bel&acirc; ve fel&acirc;keti tatmış, bilfiil yaşamıştı bir g&uuml;nde...</p>\n\n<p>\n	Bir insanı koca nehrin kenarında susuz bırakırlar da &ouml;fkelenmez mi?</p>\n\n<p>\n	Kurttan kuştan bile esirgenmeyen Fırat&#39;ı peygamber &ccedil;i&ccedil;eğinden esirgerler de rahatsız olmaz mı?</p>\n\n<p>\n	Bir insanın b&uuml;t&uuml;n sevdikleri g&ouml;zlerinin &ouml;n&uuml;nde birer birer doğranır, kundaktaki bebesi kollarında oklanır, eşinin, ablasının ve kızlarının bu &ccedil;akallar s&uuml;r&uuml;s&uuml;ne esir d&uuml;şeceğini g&ouml;r&uuml;r de dertten - kederden bağrı bin par&ccedil;a olmaz mı?</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar her insanı &ouml;fkeden &ccedil;ılgına &ccedil;evirir, intikam duygularını kam&ccedil;ılar elbet...</p>\n\n<p>\n	O kızgın g&uuml;neşin altında bunca fel&acirc;keti yaşayıp da susuz savaşmak, her savaş&ccedil;ı i&ccedil;in zor, her insan i&ccedil;in tahamm&uuml;l&uuml; &ccedil;etindir elbet.</p>\n\n<p>\n	İşte bu şartlar altında İmam H&uuml;seyin -s- meydana &ccedil;ıkıp kendisiyle teke tek savaşacak bir er istedi.</p>\n\n<p>\n	Onca zulme, onca ezaya uğramış, b&uuml;t&uuml;n azizlerini suya bile doyuramadan birer birer kaybetmiş ve şimdi susuzluktan dili damağına yapışmış bir insan i&ccedil;in &ouml;l&uuml;m&uuml;ne bir savaştan başka &ccedil;are kalmış mıdır?</p>\n\n<p>\n	Savaşmak i&ccedil;in er meydanındadır şimdi. Ama intikamcı değildir o. Kompleks ve ukde yabancıdır H&uuml;seyn&#39;e. Ceddi Resulullah -saa- gibi o da b&uuml;t&uuml;n varlığıyla sevgi ve şefkat doludur.</p>\n\n<p>\n	Eşsiz bir insanlık &ouml;rneğidir H&uuml;seyin...</p>\n\n<p>\n	Onun er istemesi &uuml;zerine Yezid ordusundan Temim adlı &uuml;nl&uuml; savaş&ccedil;ı &ccedil;ıktı meydana.</p>\n\n<p>\n	Kıyasıya vuruştular.</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden Temim&#39;in ayağı bir kılı&ccedil; darbesiyle yere d&uuml;şt&uuml;.</p>\n\n<p>\n	Temim acılar i&ccedil;inde yere kapaklanmıştı.</p>\n\n<p>\n	İmam ona yaklaşıp baktı.</p>\n\n<p>\n	Temim&#39;in tepesine bir kılı&ccedil; darbesi değil, hi&ccedil; beklemediği yıldırım gibi bir soru inmişti:</p>\n\n<p>\n	- Yardım etmemi ister misin Temim?</p>\n\n<p>\n	Temim neye uğradığını şaşırmıştı. O şartlarda savaş meydanında hi&ccedil; beklemediği bir davranıştı bu. Acı ve hayretle buruşan y&uuml;z&uuml;n&uuml; utan&ccedil;la yere eğip</p>\n\n<p>\n	- Kabilemin adamlarını yardıma &ccedil;ağırın!.. dedi. Onlar gelip g&ouml;t&uuml;r&uuml;r beni...</p>\n\n<p>\n	İmam&#39;ın kendisini &ouml;ld&uuml;rmeyişine hal&acirc; inanamıyordu...</p>\n\n<p>\n	İmam, Yezid ordusuna seslenip Temimoğullarını &ccedil;ağırdı. Gelip yaralılarını g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	İmam Temim&#39;in canını bağışlamıştı!</p>\n\n<p>\n	Elinizdeki kitabın ileriki b&ouml;l&uuml;mlerinde, İmam&#39;ın bu t&uuml;r inanılmaz mertliklerine daha &ccedil;ok şahit olacaksınız.</p>\n\n<p>\n	İnsanlık şahikasında duran H&uuml;seyin -s- i&ccedil;in alel&acirc;de mertliklerdir bunlar...</p>\n\n<p>\n	Damarlarında Muhammed&#39;le -saa- Ali&#39;nin -s- kanını taşıyan ve Kevser kadını Hz. F&acirc;tım&acirc;-ı Zehr&acirc;&#39;nın -s- ellerinde yetişen biri i&ccedil;in alel&acirc;de davranışlardır bunlar...</p>\n\n<p>\n	Evet, sırf yiğitliğiyle yiğit olan en bahadır insanlar bile, o dayanılmaz şartlar ve onca zul&uuml;m karşısında d&uuml;şmanını yere serdiğinde zerrece acımaz... G&ouml;z&uuml;n&uuml; kırpmadan kellesini alır oracıkta. Mazlum ve susuz &ouml;ld&uuml;r&uuml;len azizlerini hatırlayıp onların intikamını alır hemen.</p>\n\n<p>\n	Kimse de bu y&uuml;zden kınamaz onu.</p>\n\n<p>\n	Hatta intikam alabildiği ve kelleler &uuml;zerine kelleler yığabildiği i&ccedil;in adı dillere destan olur.</p>\n\n<p>\n	H&uuml;seyin de bir destanlar kahramanıdır zaten.</p>\n\n<p>\n	Ama o, hi&ccedil;bir kahramanın yapamayacağı kahramanlıklar g&ouml;stermekle &uuml;nl&uuml; bir ailenin oğludur.</p>\n\n<p>\n	Kin ve nefret yakışmaz ona.</p>\n\n<p>\n	&Ouml;l&uuml;m&uuml; hakettiği halde, pen&ccedil;esine d&uuml;ş&uuml;rd&uuml;ğ&uuml; d&uuml;şmanını aman dilediği i&ccedil;in serbest bırakır!..</p>\n\n<p>\n	Aman dilenen d&uuml;şmanının canını bağışlar...</p>\n\n<p>\n	Evet... &quot;&Ouml;rnek insan&quot;ı g&ouml;rmek isteyenler Hz. H&uuml;seyn&#39;e -s- bakmalıdırlar. &Ouml;rnektir o. Ger&ccedil;ek anlamda insan olmanın canlı bir timsalidir H&uuml;seyin -s-.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Muharrem&#39;in 7. g&uuml;n&uuml;...</p>\n\n<p>\n	Yezid orduları kendi hayvanlarından esirgemedikleri suyu, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;ine kesiyorlar.</p>\n\n<p>\n	İmam H&uuml;seyin -s- &ccedil;ocukları ve y&acirc;renleri Fırat&#39;ın biraz &ouml;tesinde, ama susuzdurlar...</p>\n\n<p>\n	Birka&ccedil; kırbada kalan az miktardaki su, herkes arasında b&ouml;l&uuml;şt&uuml;r&uuml;l&uuml;r.</p>\n\n<p>\n	O sıcakta bir avu&ccedil; su kimseye k&acirc;r etmez...</p>\n\n<p>\n	İmam H&uuml;seyin -s- susuz olduğu halde kendi payına d&uuml;şen suyu i&ccedil;mez, k&uuml;&ccedil;&uuml;k &ccedil;ocuklara ayırır.</p>\n\n<p>\n	Hz. Zeynep de -s- ağabeyinin yaptığını yapar ve suyunu &ccedil;ocuklara verir.</p>\n\n<p>\n	İmam H&uuml;seyin -s- bir tavır koyar da, Ali&#39;nin &quot;Fazilet ve erdem timsali&quot; olan yiğit.</p>\n\n<p>\n	Abbas&#39;ı onu izlemez mi?</p>\n\n<p>\n	Ebu&#39;l F&acirc;zıl Abbas da -s- aynı şeyi yapar!..</p>\n\n<p>\n	&Ouml;zveridir bu.</p>\n\n<p>\n	B&uuml;t&uuml;n insanlığa bir fedakarlık dersidir.</p>\n\n<p>\n	Kendisini değil, başkalarını d&uuml;ş&uuml;nmek, zayıf ve g&uuml;&ccedil;s&uuml;z olanları kendisine tercih etmek insanlığın en doruk noktasıdır. Hele zorsa... Pek &ccedil;etin, pek dayanılmazsa...</p>\n\n<p>\n	&quot;Ev i&ccedil;in elzem olan kandil, mescide rev&acirc; değildir&quot; derler. Kendisi birşeye pek muhta&ccedil; olan birinin, onu başkasına vermekle m&uuml;kellef olmadığı im&acirc; edilir bununla.</p>\n\n<p>\n	Hz. H&uuml;seyn&#39;in -s- okulu b&ouml;yle değildir.</p>\n\n<p>\n	Kendisi susuzdur, Zeyneb&#39;i susuzdur, Abbas&#39;ı susuzdur... Hem de pek susuz... Ama kendi suyunu &ccedil;ocuklara verir ve Allah&#39;ın rızasını kazanır onlar... O g&uuml;nden sonra bir yudum su dahi bulamayacaklarını bile bile hem de!..</p>\n\n<p>\n	&quot;Allah&#39;la alışveriş&quot;tir bu işte...</p>\n\n<p>\n	Komunizm okulu &quot;fakiri daha da fakirleştiri, zengini fakir kıl!&quot; der</p>\n\n<p>\n	H&uuml;seyn&icirc; okulsa &quot;yoksulu zengin kıl, ihtiyacı olanın ihtiyacını gidermeyi prensip edin!&quot; der.</p>\n\n<p>\n	&Ouml;nceki &quot;Halkı devletin k&ouml;lesi ve uşağı kıl!&quot; derken, beriki &quot;Devlet, halkın hizmetk&acirc;rı olmalıdır!&quot; der.</p>\n\n<p>\n	Biri &quot;İntikam al, vur, &ouml;ld&uuml;r, hapset, acıma, yak, yık, varını yoğunu yağmala!&quot; der, diğeri &quot;Affet, vurma, &ouml;ld&uuml;rme, dirilt, serbest bırak, evini başına yıkma, kimseyi yağmalama!&quot; der.</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"#_ftnref1\">*</a>1 - Hz. Ali&#39;nin -s- şehadet haberi şam&#39;a ulaştığında, onun namaz kılarken ter&ouml;r edildiğini duyan &ccedil;oğđu Şamlı M&uuml;sl&uuml;man &quot;Ali namaz kılıyor muydu ki?!!&quot; diyerek hayretini gizleyememiştir. Y. Bendiderya.</p>\n\n<p>\n	<a href=\"#_ftnref2\">*</a>2 - Roma imparatorluğu- İ. Bendidery&acirc;.</p>\n\n<p>\n	&nbsp;</p>','Hüseyni Yol ve Emevi Yol','','publish','closed','open','','huseyni-yol-ve-emevi-yol','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2821',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2822,1,'2020-05-08 13:18:19','2020-05-08 10:18:19','<h2>\n	Muaviye Kimdir?</h2>\n\n<p>\n	Muaviye, Ebu S&uuml;fyan&#39;ın oğludur.</p>\n\n<p>\n	Ebu S&uuml;fyan, Hz. Resulullah&#39;ın -saa- azılı d&uuml;şmanlarından olup k&uuml;f&uuml;r ordularının reisiydi.</p>\n\n<p>\n	Mekke fethi sırasında, tepesinde kılıcı g&ouml;rd&uuml;ğ&uuml; ve canını kurtarmak i&ccedil;in başka &ccedil;are kalmadığı i&ccedil;in kelime-i şehadet getidiği halde kimi safdiller onu M&uuml;sl&uuml;man bilmektedir hal&acirc;.</p>\n\n<p>\n	Ebu S&uuml;fyan İslam&rsquo;a ve Hz. Resulullah&#39;a -saa- olan nefret ve d&uuml;şmanlığını mezara kadar s&uuml;rd&uuml;rm&uuml;ş, oğlu Muaviye&#39; ve onun oğlu Yezid&#39;e de bu nefret ve kini aktarmıştır.</p>\n\n<p>\n	Bir g&uuml;n Hz. Resulullah -saa- bir grup ashabıyla giderken uzaktan Ebu S&uuml;fyan&#39;ın bir binek &uuml;zerinde geldiğini g&ouml;rd&uuml;, Muaviye hayvanın yularını tutmuştu, Yezid de arkadan hayvanı dehlemedeydi. Allah&#39;ın Resul&uuml; -saa- elini g&ouml;ğe kaldırıp &quot;Ya Rabbi!&quot; buyurdu, &quot;Her &uuml;&ccedil;&uuml;n&uuml; de rahmetinden uzak tut!&quot;</p>\n\n<p>\n	İslam tarihinde hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın unutamayacağı en &ccedil;irkin isim ve en iğren&ccedil; karakterlerden biri olan Hind, Muaviye&#39;nin anasıdır.</p>\n\n<p>\n	Evet, Muaviye&#39;nin babası Ebu S&uuml;fyan, anası Hind&#39;dir!..</p>\n\n<p>\n	Hind, Hz. Resulullah&#39;ın -saa- pek sevdiği amcası Hz. Hamza&#39;yı -s- şehid etmek i&ccedil;in bir ter&ouml;rist kiralamış ve bu kiralık katilin eliyle o y&uuml;ce insanı şehid ettikten sonra m&uuml;barek na&#39;şının yanına gelip ciğerlerini s&ouml;km&uuml;ş ve bizzat katilin şaşkın bakışları arasında hayvanca bir hırsla şehidin ciğerlerini defalarca ısırmış, par&ccedil;alamıştı!..</p>\n\n<p>\n	Buna rağmen cesedi bırakmamış, parmaklarını kesip gerdanlık yaparak boynuna asmıştır.</p>\n\n<p>\n	Hind&#39;in &ouml;l&uuml;nceye kadar bir hazine gibi koruduğu - ve İslam&rsquo;ı kabul etmiş gibi g&ouml;r&uuml;nd&uuml;kten sonra gizlice saklamaya devam ettiği- ve her fırsatta oğullarıyla torunlarına g&ouml;sterip onlara kin ve nefret aşıladığı &quot;parmak kemikler gerdanlığı&quot; budur...</p>\n\n<p>\n	Bir g&uuml;n Muaviye&#39;ye &quot;Seni Hz. Resulullah -saa- &ccedil;ağırıyor&quot; dediler.</p>\n\n<p>\n	Onu &ccedil;ağıran adam bir s&uuml;re sonra yalnız d&ouml;nerek Hz. Resulullah&#39;a -saa- &quot;Yemek yediğimi ve gelemeyeceğimi s&ouml;yleyin&quot; dediğini aktardı.</p>\n\n<p>\n	Hazret, peşine adam g&ouml;nderip tekrar &ccedil;ağırttı.</p>\n\n<p>\n	Muaviye bu kez de aynı cevabı g&ouml;nderdi ve Hz. Resulullah&#39;la -saa- g&ouml;r&uuml;şmektense yemek yemeyi tercih etti.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; kez &ccedil;ağrıldığında da aynı mesajı g&ouml;nderince Hz. Resulullah -saa- pek rahatsız oldu, elini semaya kaldırıp &quot;İnşaallah hi&ccedil; doymaz...&quot; buyurdu.</p>\n\n<p>\n	Tarih kaynaklarında Muaviye&#39;nin &ccedil;ok fazla yemek yediği ve &quot;yedik&ccedil;e acıkıyorum&quot;, dediği ve bir t&uuml;rl&uuml; doymak bilmediği kayıtlıdır. Muaviye&#39;nin sofradan &ccedil;ekildiğinde genellikle şu c&uuml;mleyi s&ouml;ylediği meşhurdur: &quot;Yemek yemekten yoruldum, ama doymadım!&quot;..</p>\n\n<p>\n	Muaviye, Allah Resul&uuml;&#39;n&uuml;n -saa- bedduasını alan sayılı insanlardan biridir.</p>\n\n<p>\n	Muaviye, bir&ccedil;ok &quot;ilk&quot; e de imza atan bir isimdir.</p>\n\n<p>\n	İktidara ge&ccedil;tiğinde ve hilafet adına saltanat kurup tahta oturduğunda ilk işi İslam h&uuml;k&uuml;mlerini ayaklar altına alıp &quot;ge&ccedil;miş atalarının &ouml;rf ve geleneklerine g&ouml;re&quot; davranmak oldu!</p>\n\n<p>\n	şarap i&ccedil;ti.</p>\n\n<p>\n	İpek elbise giydi.</p>\n\n<p>\n	Altın ve g&uuml;m&uuml;ş yemek servisleri kullandı.</p>\n\n<p>\n	Gın&acirc; -haram &ccedil;algıları i&ccedil;eren m&uuml;zik- meclisleri tertipletti, bu meclislere katıldı.</p>\n\n<p>\n	İslam fıkhına aykırı, yargılamada bulundu; şeriata aykırı h&uuml;k&uuml;mler verdi.</p>\n\n<p>\n	Hırsızı cezalandırmadı.</p>\n\n<p>\n	İslam tarihinde &quot;M&uuml;sl&uuml;man&quot; adıyla yağma ve &ccedil;apulculuğu başlatan ilk isim oldu.</p>\n\n<p>\n	Siyasi &ccedil;ıkarlar elde etmek i&ccedil;in komplolar kurdu.</p>\n\n<p>\n	Osman&#39;ın faziletleri ve Hz. Ali&#39;nin -s- kınanacak vasıfları olduğuna dair hadisler uydurttu ve bunun i&ccedil;in y&uuml;kl&uuml;ce paralar harcadı!</p>\n\n<p>\n	Sahabeye sebbettirmek (k&uuml;frettirme) bid&#39;atini ilk başlatan da yine o oldu. H&uuml;km&uuml; altındaki camilerin imam ve vaizlerine ferman g&ouml;nderip minberde Hz. Ali&#39;ye -s- lanet okutturdu ve nice M&uuml;sl&uuml;man&rsquo;ın yıllarca bu lanete &quot;amin&quot; diye bağırmasına ve Ali d&uuml;şmanlığının yayılmasına neden oldu<a href=\"#_ftn1\">*</a> (1)</p>\n\n<p>\n	&Ccedil;arşamba g&uuml;n&uuml;, Cuma namazı kıldırdı.</p>\n\n<p>\n	İslam d&uuml;şmanlığı doruğa ulaştı.</p>\n\n<p>\n	İslam halifesine karşı tuğyan etti.</p>\n\n<p>\n	75 bin M&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne neden oldu.</p>\n\n<p>\n	Hz. Ali şiasını bulduğu yerde &ouml;ld&uuml;rtt&uuml;.</p>\n\n<p>\n	Şia olan aşiret ve kabileleri &ccedil;ocukları ve kadınlarıyla birlikte topluca katliam ettirdi.</p>\n\n<p>\n	Baskı, zul&uuml;m, hafakan, işkence, şantaj, sabotaj, ter&ouml;r, yıldırma, dehşet, hakların &ccedil;iğnenmesi...vb. uygulamalar Muaviye saltanatının en belirgin &ouml;zelliklerindendi.</p>\n\n<p>\n	Kimsenin Muaviye&#39;yi eleştirmeye veya ona itirazda bulunmaya c&uuml;reti yoktu.</p>\n\n<p>\n	Muaviye&#39;yi eleştirmeye veya onun icraatlarına itiraz etmeye kalkışanlar ya acımasızca ter&ouml;r ediliyor, ya da tutuklanarak işkence altında &ouml;ld&uuml;r&uuml;l&uuml;yordu.</p>\n\n<p>\n	Hicr&#39;le adamlarına Muaviye&#39;nin neler yaptığını yazmak bile zordur...</p>\n\n<p>\n	Muaviye hepsini &ouml;ld&uuml;rtt&uuml;.</p>\n\n<p>\n	Amr bin Hımak&#39;ın boynunu vurdurdu.</p>\n\n<p>\n	Şam, o g&uuml;nlerde bir &uuml;lkeydi...</p>\n\n<p>\n	Şam fetholunduğunda oraya &ouml;nce Ebu Ubeyde vali olarak g&ouml;nderilmişti ama &ccedil;ok ge&ccedil;meden bu vali vebaya yakalanarak &ouml;ld&uuml;ğ&uuml;nden ve 2. halife &Ouml;mer; Muaviye&#39;nin kardeşi olan Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı</p>\n\n<p>\n	Emeviler ve Ebus&uuml;fyanoğullarının İslam tarihinde resmen devlet g&ouml;revine getirilmesi bu tarihe rastlar...</p>\n\n<p>\n	Emevilere iktidar kapısı 2. halife d&ouml;neminde a&ccedil;ılmıştır.</p>\n\n<p>\n	Yezid &ouml;ld&uuml;ğ&uuml;nde her ne hikmetse halife Şam valiliğini tekrar Emevilere bıraktı ve &ouml;len Yezid&#39;in yerine kardeşi Muaviye atandı!</p>\n\n<p>\n	B&ouml;ylece Şam&#39;ın y&ouml;netimi bir hanedana bırakılmış oluyordu!..</p>\n\n<p>\n	Burada, birilerinin diyet borcunun &ouml;denmekte olduğunu sezmek hi&ccedil; de zor değildir...</p>\n\n<p>\n	İkinci halife, neden Yezid bin Ebu S&uuml;fyan&#39;ı Şam valiliğine atamıştı sahi?</p>\n\n<p>\n	Ondan sonra Muaviye&#39;yi ataması neyle a&ccedil;ıklanabilir?</p>\n\n<p>\n	Dahası...</p>\n\n<p>\n	İkinci halifenin, kendisinden sonra ancak Osman&#39;ın halife olarak belirlenebileceğinin apa&ccedil;ık belli olduğu &quot;&ouml;zel olarak terkibi tertiplenmiş bir ş&ucirc;r&acirc;yla&quot; Osman&#39;ın halifeliğini garantilemiş olması neyle a&ccedil;ıklanabilir sahi?</p>\n\n<p>\n	O merhaleye kadar Haşimoğullarından, hatta bir tek Haşimiye bile &ouml;nemli makamlardan hi&ccedil;birinin verilmemesi ve H&acirc;ş&icirc;m&icirc;lerin iktidardan &ouml;zellikle uzak tutulması da &quot;basit bir tesad&uuml;f&quot; m&uuml;d&uuml;r ger&ccedil;ekten?&quot;</p>\n\n<p>\n	Ve... Sorulmaması &ouml;teden beri &acirc;det haline getirilmiş, cevabı hep &ouml;rt-bas edilmeye &ccedil;alışılmış daha nice sorular...</p>\n\n<p>\n	Yaradan&#39;ın biricik sevgilisi Habib-i H&ucirc;d&acirc; Hz. Resul-&uuml; Ekrem&#39;in -saa- s&uuml;nnet ve emirlerinin bunca &ccedil;iğnenip onun soyuna onca kinle davranıldığını ve Allah&#39;ın peygamberinin sarih emirlerine rağmen, tam tersi cihette şahsi g&ouml;r&uuml;ş ve politikaların y&uuml;r&uuml;rl&uuml;ğe konulup dayatılmış olduğunu g&ouml;r&uuml;p de &quot;neden?&quot; diye sormamak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\n\n<p>\n	Bir g&uuml;n Muaviye minberde hutbe okurken bir M&uuml;sl&uuml;man kılıcını &ccedil;ekip tekbir getirerek minbere doğru atıldı. Muaviye&#39;nin &ouml;zel koruma muhafızları vardı; bu M&uuml;sl&uuml;man&rsquo;ı hemen yakalayıp sorguladılar:</p>\n\n<p>\n	- Bu eyleme neden giriştin? Kimin emriyle yaptın bunu?!</p>\n\n<p>\n	- Peygamberin emriyle! O b&uuml;y&uuml;k peygamberin &quot;Muaviye&#39;nin em&icirc;r olduğunu g&ouml;r&uuml;rseniz kal&ccedil;asını kılı&ccedil;la par&ccedil;alayın!&quot; buyurduğuna bizzat şahid oldum ben!</p>\n\n<p>\n	- Onu emirliğe kimin atadığını biliyor musun?</p>\n\n<p>\n	- Hayır.</p>\n\n<p>\n	- Halife &Ouml;mer atadı onu!</p>\n\n<p>\n	- &Ouml;yleyse &Ouml;mer haklıdır, duydum ve itaat ettim!!!</p>\n\n<p>\n	İslam kaynaklarında bu &ouml;rnekler pek &ccedil;oktur...</p>\n\n<p>\n	Şam emirliği, Muaviye i&ccedil;in halifeliğe tırmanmaya yetecek kadar g&uuml;&ccedil;l&uuml; bir merdivendi.</p>\n\n<p>\n	Muaviye&#39;nin Şam emiri olmasına yardım edildi...</p>\n\n<p>\n	Ve b&ouml;ylece Hz. Peygamber-i Ekren&#39;in -saa- minberine kadar tırmanması sağlandı...</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- minberinde hutbe okumakla meşgul olduğu bir g&uuml;nd&uuml;... Abdullah bin Mesud cemaatin arasında ayağa kalkıp &quot;Hz. Resulullah -saa-&quot; dedi, &quot;Muaviye&#39;yi benim minberimde g&ouml;r&uuml;rseniz hemen &ouml;ld&uuml;r&uuml;n!&quot;...</p>\n\n<p>\n	İktidar, Muaviye&#39;nin biricik aşkıydı, onun i&ccedil;in devlet vesile değil, bizzat gayeydi!..</p>\n\n<p>\n	Kufe şehrini ele ge&ccedil;irdiği g&uuml;n minbere &ccedil;ıkıp Kufe halkına hitaben ş&ouml;yle diyordu: &quot;Yemin ederim ki ben namaz i&ccedil;in savaşmadım sizinle; oru&ccedil;, zekat veya hacc ibadeti rahat&ccedil;a uygulansın diye de savaşmadım!.. Siz b&uuml;t&uuml;n bu ibadetleri yerine getiriyordunuz zaten. Ben, sadece sizin başınıza ge&ccedil;ebilmek i&ccedil;in savaştım sizinle!&quot;</p>\n\n<p>\n	Minberlerde, vaaz ve hutbelerde Hz. Ali&#39;ye -s- lanet ve bedduada bulunulması bid&#39;atini koyan kimse de Muaviye oldu.</p>\n\n<p>\n	Hz. Ali&#39;ye -s- sebbettirirken, aslında kimi sebbediyor, kime karşı nefretini kusuyordu Muaviye?..</p>\n\n<p>\n	O tarihten itibaren sahabeye sebbetmek M&uuml;sl&uuml;manlar arasında gayet normal karşılanır olmuştur.</p>\n\n<p>\n	Bu iğren&ccedil; bid&#39;atin de temelini atma şerefi (!) yine Muaviye&#39;ye aittir!</p>\n\n<p>\n	Bir g&uuml;n Muğiyre bin Şu&#39;be Muaviye&#39;ye &quot;Yeter artık!&quot;dedi, &quot;Resulullah&#39;ın soyu olan Haşimoğullarına yaptıkların yeter! Artık onlar, kendilerinden korkmana neden olacak kadar g&uuml;&ccedil; ve n&uuml;fuz sahibi değil ki!&quot;</p>\n\n<p>\n	Muaviye nefret dolu bakışlarını uzaklara dikerek &quot;Neler s&ouml;yl&uuml;yorsun sen?!&quot; diye &ccedil;ıkıştı Muğiyre&#39;ye &quot;Haşimoğullarından olan o adam (Hz. Resulullah -saa- i&ccedil;in Muaviye&#39;nin kullandığı tabir daha ağır, ancak bu kadarını yazabiliyorum ben - Bendiderya) &ouml;yle birşey yapmış ki her g&uuml;n beş kez onun adı Allah&#39;ın adıyla birlikte b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca anılmada!.. Muğıyre! Bu ismi mezara g&ouml;mmekten başka &ccedil;are yok, anlıyor musun?!&quot;</p>\n\n<p>\n	Olanca zek&acirc;, kin ve nefretine rağmen Muaviye o y&uuml;ce ismi mezara g&ouml;memedi; bilakis, Hz. Resulullah -saa- ve onun ailesine beslediği o kinle birlikte kendisi g&ouml;m&uuml;ld&uuml; mezara. O hazretin ismi ise her ge&ccedil;en g&uuml;n daha bir parlayarak g&uuml;neş misali insanlık ufuklarını aydınlatıyor hal&acirc;...</p>\n\n<p>\n	&quot;Allah, nurunu tamamlayacaktır; kafirler istemese de...&quot;</p>\n\n<p>\n	Muaviye, İslam devleti adına k&uuml;f&uuml;rle uzlaşan bir k&uuml;f&uuml;r devletine (2)<a href=\"#_ftn2\">*</a> resmen eğilerek ona hara&ccedil; veren ilk M&uuml;sl&uuml;man y&ouml;neticidir...</p>\n\n<p>\n	Bu korkun&ccedil; zillet ve bu b&uuml;y&uuml;k bid&#39;atin ise bir tek nedeni vardı: İslam&rsquo;la savaşabilmek!.. Ali&#39;yle -s- savaşırken, Romalıların kendisine saldıramayacağından emin olmak!..</p>\n\n<p>\n	Muaviye, Yezid&#39;i kendi veliahdi olarak ilan etmek istiyor, ama İmam Hasan -s- hayatta olduğu s&uuml;rece M&uuml;sl&uuml;man halkın &ouml;nemli bir &ccedil;oğunluğunun b&ouml;yle bir zilleti kabule yanaşmayacağını biliyordu.</p>\n\n<p>\n	İmam Hasan&rsquo;ın eşi Cude binti Eş&#39;as&#39;a y&uuml;z bin dinar g&ouml;ndererek &quot;İmam Hasan&#39;ı zehirleyebilirse, onu oğlu Yezid&#39;e nikahlayacağını ve Yezid&#39;den doğacak &ccedil;ocuğunu tahta oturtacağı&quot;nı vaadetti.</p>\n\n<p>\n	Eş&#39;as&#39;ın kızı, Muaviye&#39;nin g&ouml;nderdiği &ouml;zel hazırlanmış zehiri İmam Hasan&#39;ın -s- su i&ccedil;tiği testiye d&ouml;kerek Peygamber &ccedil;i&ccedil;eğini şehid etti.</p>\n\n<p>\n	Yezid&#39;in veliahdlığı ancak Hz. İmam Hasan&#39;ın -s- şehadeti; tahta oturup dilediğince h&uuml;k&uuml;m s&uuml;rmesi de ancak Hz. İmam H&uuml;seyin&#39;in -s- şehadetiyle m&uuml;mk&uuml;n olmuştur.</p>\n\n<p>\n	Tarihte, Yezid&#39;in iktidarından daha siyah ve aşağılık bir iktidar g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Muaviye iyice hastalanmış, &ouml;leceğini anladığı g&uuml;nlerden birinde şu şiiri s&ouml;ylemişti:</p>\n\n<p>\n	&quot;İktidarı ele ge&ccedil;irmeseydim keşke</p>\n\n<p>\n	Keşke zevkle tepinmeseydim keyif otlaklarında.</p>\n\n<p>\n	Keşke mezara giderken insanların saygı g&ouml;sterdiği</p>\n\n<p>\n	bir hırka bir hurma&#39;lık bir derviş gibi olsaydım ben de!&quot;</p>\n\n<p>\n	Evet, &ouml;l&uuml;m meleği g&ouml;ğs&uuml;ne konduğunda &quot;keşke ş&ouml;yle yapsaydım, keşke ş&ouml;yle yapmasaydım&quot; diyen pek &ccedil;ok insan vardır.</p>\n\n<p>\n	&Ouml;l&uuml;m anında mutluluk duyan insanlarsa pek azdır.</p>\n\n<p>\n	Muaviye o &quot;pek &ccedil;ok&quot; lardan, Hz. Ali -s- ise &quot;pek az&quot; larındandır tarihin...</p>\n\n<p>\n	Muaviye&#39;nin hastalığı giderek ağırlaşıyor, &ouml;l&uuml;me adım adım y&uuml;r&uuml;d&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yordu artık. Son g&uuml;nlerinde Muaviye&#39;nin şuurunu yitirdiği kayıtlıdır. Aklını yitirdiğine delalet eden sa&ccedil;ma sorular sormaya, anlamsız şeyle s&ouml;ylemeye başlamıştı. Onun bu hali kızını pek &uuml;z&uuml;yordu, ağlamakta, figanlar etmekteydi.</p>\n\n<p>\n	Muaviye &ouml;ld&uuml;ğ&uuml;nde Yezid Şam&#39;da değildi.</p>\n\n<p>\n	Muaviye&#39;nin &ouml;l&uuml;m haberini Zehhak bin Kays duyuracak ve onun cenaze namazını da yine zehhak kıldıracaktı!</p>\n\n<p>\n	Mekke fethedildiği sırada Muaviye Yemen&#39;deydi. Babası Ebu S&uuml;fyan&#39;ın korkudan M&uuml;sl&uuml;man olduğunu duyunca Yemen&#39;den yazdığı bir mektupta şiir ve nesir diliyle onu kınıyor ve M&uuml;sl&uuml;man olduğu i&ccedil;in babasını alaya alıyordu. Kendisi o lahzaya kadar m&uuml;şrik ve kafir olarak kalmıştı.</p>\n\n<p>\n	Muaviye Mekke&#39;ye d&ouml;nd&uuml;ğ&uuml;nde Mekke M&uuml;sl&uuml;manların elindeydi artık! M&uuml;şrik olan Muaviye, sığınacak kimse bulamayınca Medine&#39;ye gidip hz. Peygamber&#39;in -sav- amcası Abbas&#39;ın ayaklarına kapandı ve s&ouml;zle İslam&rsquo;ı kabul ettiğini s&ouml;yledi.</p>\n\n<p>\n	Abbas, onun i&ccedil;in Hz. Peygamber&#39;e -saa- aracılıkta bulunup şefaatini istedi, bu istek kabul edildi ve Muaviye &ouml;ld&uuml;r&uuml;lmekten kurtulmuş oldu.</p>\n\n<p>\n	Muaviye&#39;nin ne zaman, hangi şartlarda ve nasıl M&uuml;sl&uuml;man olduğu başlı başına ilgin&ccedil; ve ibret verici bir tarih kesitidir.</p>\n\n<p>\n	Muaviye beklemiş ve Hz. Resulullah&#39;ın -saa- hastalanması ve vefat edeceğinin tahmin edilmesi &uuml;zerine M&uuml;sl&uuml;man olduğunu ilan etmiştir.</p>\n\n<p>\n	Yani Hz. Resulullah&#39;ın -saa- rıhletinden birka&ccedil; ay &ouml;nce M&uuml;sl&uuml;man olmuştur Muaviye! Bu nedenle de o hazretin yanında bulunmamıştır pek...</p>\n\n<p>\n	Kimilerinin zannettiği gibi Muaviye senelerce Hz. Resulullah&#39;ın -saa- hizmetinde bulunmuş değildir asla!</p>\n\n<p>\n	Bu doğrultuda uydurulan hadislerin &ccedil;oğu da, bizzat Muaviye&#39;nin saltanatı zamanında ve onun altın keseleri sayesinde uydurulmuş olup Muaviye tarafından tezgahlanan propagandaların bir par&ccedil;asıdır sadece.</p>\n\n<p>\n	Bir Alman bilim adamının Şeyh Muhammed Abduh&#39;a &quot;Muaviye, İslam&rsquo;a f&uuml;tuhat kapılarını kapadı&quot; dediği bilinmektedir.</p>\n\n<p>\n	Bu yerinde, ama başka nedenlere dayalı bir tespittir aslında.</p>\n\n<p>\n	Muaviye, İslam tarihinde d&acirc;hili savaşları başlatan ve bu &ccedil;irkin bida&#39;ti koyan insandır. Muaviye, kafirlere karşı &ccedil;ekilen kılıcı M&uuml;sl&uuml;manlara karşı kullandırtmasaydı, dahili savaşlar değil, f&uuml;tuhat s&uuml;recekti elbette!</p>\n\n<p>\n	Bunun yegane sebebi ise Muaviye&#39;nin M&uuml;sl&uuml;manlara &quot;emir&quot; olması bedbahtlığıdır!</p>\n\n<p>\n	İslam peygamberinin -saa- hak vasisi de onunla uğraşmak zorunda kalmaz, iktidarının b&uuml;t&uuml;n zaman ve imkanlarını Muaviye&#39;nin oyunlarını bozup onun saldırgan ordularının tecav&uuml;zlerine karşı koymaya harcamak mecburiyetinde olmazdı.</p>\n\n<p>\n	Dost g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmak d&uuml;şman g&ouml;r&uuml;n&uuml;ml&uuml; d&uuml;şmanla savaşmaktan elbette ki daha zordur.</p>\n\n<p>\n	Evet, İslam ve insanlık tarihinin en yalın hakikatlerinden biridir bu:</p>\n\n<p>\n	Şam valisi Muaviye olmasaydı...</p>\n\n<p>\n	Daha yerinde bir deyişle Muaviye Şam valisi olmasaydı M&uuml;sl&uuml;manlar yıllarca dahili savaşlara girip birbirini kırmakla meşgul olmayacak, bunun yerine İslam&rsquo;ı b&uuml;t&uuml;n d&uuml;nyaya yayacaklardı. O g&uuml;nlerde zaten hızla ilerleyip yayılmakta olan İslam b&uuml;t&uuml;n insanlığı kurtaracak, k&uuml;fr&uuml;n bedbahtlığına g&ouml;m&uuml;len bir tek insan kalmayacaktı bug&uuml;n!</p>\n\n<p>\n	Zul&uuml;m ve haksızlığın k&ouml;k&uuml; kazınmış, adalet g&uuml;neşi b&uuml;t&uuml;n insanlığın iliklerini ısıtmış olacaktı bug&uuml;n...</p>\n\n<p>\n	Şam valisi olmasaydı, m&uuml;minlerin emiri Hz. Ali -s- şehid edilmeyecekti.</p>\n\n<p>\n	Şam valisi olmasaydı, Hz. Hasan -s-şehid d&uuml;şmeyecekti.</p>\n\n<p>\n	Şam valisi olmasaydı, Hz. H&uuml;seyin -s- şehid olmayacaktı...</p>\n\n<p>\n	Hatta hi&ccedil;bir mazlum, bir zalim tarafından &ouml;ld&uuml;r&uuml;lemeyecekti artık.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; adalet egemen olduğu bir d&uuml;nyada zalimin zulmedecek g&uuml;c&uuml; kalır mı?</p>\n\n<p>\n	Mahrumiyet ve yoksulluk ortadan kalkar, yoksul kimse bulunmazdı o zaman...</p>\n\n<p>\n	Yeşil saraylarda yutulan ve sahabe olarak ge&ccedil;inenlerin -&ouml;ld&uuml;kleri zaman- zulalarından &ccedil;ıkarılan ve ancak baltayla kırılıp par&ccedil;alanabilen k&uuml;l&ccedil;e altınlar, İslam &uuml;mmetinin yoksullarına harcansa ve o muazzam servetler Ali&#39;nin -s- adaletiyle kullanılmış olsaydı, M&uuml;sl&uuml;manlar i&ccedil;inde bir tek fakir insan kalır mıydı sahi?</p>\n\n<p>\n	Parası olmadığı i&ccedil;in evlenemeyen gen&ccedil; kalır mıydı?</p>\n\n<p>\n	Muaviye Şam valisi olmasa kimsenin burnu dahi kanamaz, Yezid halife olmaz, İbni Ziyad, Şimr, Sa&#39;doğlu &Ouml;mer...vb&#39;leri olmaz bu katiller ve hainler bunca katliam ve cinayet işleyemezdi.</p>\n\n<p>\n	Muaviye&#39;nin İslam&rsquo;a soktuğu bid&#39;atlerden biri de cebriye ve kadercilik ekol&uuml;n&uuml; M&uuml;sl&uuml;manlar arasında yaymasıdır. İşlediği zul&uuml;mleri &quot;kader&quot; telakki ettirebilmek ve M&uuml;sl&uuml;manları her vak&#39;a karşısında salt teslimiyete y&ouml;neltmek i&ccedil;in yapmıştı bunu. B&ouml;ylece kimse onun icraatlarına karşı &ccedil;ıkmayacak ve iktidarı g&uuml;vencede olacaktı!</p>\n\n<p>\n	Muaviye&#39;nin &uuml;&ccedil; g&uuml;nl&uuml;k iktidar i&ccedil;in İslam&rsquo;a soktuğu bu bid&#39;at, İslam &uuml;mmetine &ccedil;ok pahalıya mal olmuş, bug&uuml;n bile &ccedil;oğu M&uuml;sl&uuml;manlar bu belaya m&uuml;ptel&acirc; olmaktan kurtulamamıştır!</p>\n\n<p>\n	Yezid&#39;in Kufe valisi İbni Ziyad&#39;la Hz. İmam H&uuml;seyin&#39;in -s- biricik y&acirc;digarı İmam Seccad Zeyn&#39;ul &Acirc;bidin hazretleri -s- arasında ge&ccedil;en konuşma ve bu konuşma sırasında İbn-i Ziyad&#39;ın s&ouml;yledikleri, s&ouml;z konusu bid&#39;at konusunda yeterince bilgi vermektedir zaten...</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Yezid</h2>\n\n<p>\n	Yezid tam anlamıyla k&acirc;firdi.</p>\n\n<p>\n	Vahyi inkar ediyor, peygamberliği yalanlıyordu.</p>\n\n<p>\n	İ&ccedil;ki i&ccedil;iyor, dans&ouml;z oynatıyordu.</p>\n\n<p>\n	Alenen g&uuml;nah işliyor, fısk ve f&uuml;curda bulunuyor, bunları gizlemeye bile gerek duymuyordu.</p>\n\n<p>\n	İşte b&ouml;yle biri, &quot;Peygamberin halifesi&quot; adıyla Muaviye&#39;den sonra İslam &uuml;mmetine musallat oldu!</p>\n\n<p>\n	Oysa ki İslam kaynaklarında Hz. Resulullah&#39;ın -saa- bir g&uuml;n Muaviye&#39;ye, ashabının yanında şunları s&ouml;ylediği kayıtlıdır:</p>\n\n<p>\n	&quot;&Uuml;mmetim senin elinden neler &ccedil;ekecek neler!.. Senin elinden, g&uuml;n gelecek, benim evlatlarım acılar yaşayacak, senin soyundan gelecek bir k&ouml;pek Allah&#39;ın ayetleriyle alay edecek ve Allah Teala bana karşı saygısızlığı haram etmiş olduğu halde o, bana karşı saygısızlıkta bulunacak, h&uuml;rmetimi ayaklar altına alacaktır!&quot;</p>\n\n<p>\n	Yezid&#39;in &ccedil;ocukluğu annesinin akrabaları arasında ge&ccedil;miştir.</p>\n\n<p>\n	Yezid&#39;in anası, &quot;Kel&acirc;b&quot; kabilesindendi!</p>\n\n<p>\n	İslam terbiyesinden tamamen uzak olan Kelaboğullarının elinde b&uuml;y&uuml;yen Yezid, bu kabilede i&ccedil;ki ve k&ouml;pekle haşır neşir olarak yetiştirildi!</p>\n\n<p>\n	Yezid buğday tenli, &ccedil;opur y&uuml;zl&uuml;yd&uuml;, obur olduğu i&ccedil;in semiz bir v&uuml;cudu vardı, bedeni haylice kıllıydı.</p>\n\n<p>\n	Psikolojik a&ccedil;ıdan hain ve ikiy&uuml;zl&uuml; bir karakteristik yapıya sahipti; utanma nedir bilmezdi. K&ouml;peklerle oynar, k&ouml;pek beslerdi. Her k&ouml;peğinin bakımını bir k&ouml;leye vermiş ve o k&ouml;leyi k&ouml;peğine bağışlamıştı! Romalılardan g&ouml;rd&uuml;ğ&uuml; şeyleri taklit ediyor, fazla i&ccedil;ki i&ccedil;ip sazlı-danslı eğlenceler tertipliyor, k&ouml;peklerine elbise giydirip odasına alıyordu. Maymunlara da d&uuml;şk&uuml;nd&uuml;. Evinde maymun besliyordu. &quot;Ebu Kays&quot; adını verdiği maymununa elbise giydirir, kadehlerinin son yudumunu bu hayvancağıza i&ccedil;irirdi. Bazen onu bir sıpaya bindirir, ciddi at yarışlarına sokardı. Bir g&uuml;n Ebu Kays, bu yarışlardan birini kazanınca Yezid pek mutlu olmuş, sevincinden Ebu Kays&#39;a irticalen şiir s&ouml;ylemiştir!</p>\n\n<p>\n	Yine bir g&uuml;n at yarışında Ebu Kays, kendisine i&ccedil;irilen şarabın da etkisiyle, &uuml;zerindeki merkepten d&uuml;şerek &ouml;ld&uuml;. Yezid onun &ouml;l&uuml;m&uuml;ne pek &uuml;z&uuml;ld&uuml;, &ouml;zel bir t&ouml;ren d&uuml;zenletti ve bu hayvanı guslettirip kefenletti! Şam ahalisinin o g&uuml;n gelip kendisine başsağlığı dileğinde bulunmasını emretti ve Şam&#39;ın ileri gelenleri (ki bunların &ccedil;oğu ya sahabe, ya da tabiindendi!) o g&uuml;n gelip Yezid&#39;e başsağlığı dileğinde bulundular, Yezid onların huzurunda oturup Ebu Kays&#39;a ağıt ve mersiye okudu, hep birlikte bu maymuna ağladılar!</p>\n\n<p>\n	Yezid&#39;in maymunlara d&uuml;şk&uuml;nl&uuml;ğ&uuml; neticesinde tarihe ge&ccedil;en lak&acirc;plarından biri de &quot;maymun sever Yezid&quot;dir!</p>\n\n<p>\n	Yezid i&ccedil;kiye aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;yle &uuml;n salmıştı. Genellikle sarhoştu. Her g&uuml;n i&ccedil;ki sofrası d&uuml;zenler, i&ccedil;kiye şiir yakardı, Şairdi de!.. Kendisi gibi ayyaşlarla i&ccedil;kili, sazlı ve dans&ouml;zl&uuml; meclisler tertipler, k&ouml;rk&uuml;t&uuml;k sarhoş olup sızıncaya kadar i&ccedil;erdi.</p>\n\n<p>\n	Ertesi g&uuml;n, halife unvanıyla, &quot;Allah Resul&uuml;n&uuml;n halifesi&quot; (!) unvanıyla ferman verir, fermanları bu unvanla m&uuml;h&uuml;rlerdi.</p>\n\n<p>\n	İ&ccedil;ki ve ayyaşlıkta fazla aşırıya ka&ccedil;tığı bir g&uuml;n Muaviye, saray erkanından birka&ccedil; kişinin de huzurunda ona &ouml;ğ&uuml;tte bulunmak zorunda kalıyor ve &quot;Oğlum&quot; diyordu, &quot;Bunları gizli-saklı yapsana! Neden herkesin anlayacağı şekilde yapıyorsun? Biraz da mevkini d&uuml;ş&uuml;n, s&ouml;z&uuml;n&uuml;n ge&ccedil;mesini istiyorsan bunları herkesin huzurunda yapma!&quot;</p>\n\n<p>\n	Yezid Hz. Resulullah&#39;la -saa- o hazretin Ehl-i Beyt&#39;ine (a.s.) karşı kin ve nefretle b&uuml;y&uuml;t&uuml;lm&uuml;şt&uuml;.</p>\n\n<p>\n	Hz. Resul-&uuml; Ekrem&#39;e -saa- karşı beslediği d&uuml;şmanlık inanılır gibi değildi. Allah Resul&uuml;n&uuml;n -saa- soyundan intikam almayı d&uuml;ş&uuml;n&uuml;yor, Haşimoğullarına karşı kan davası g&uuml;d&uuml;yordu!..</p>\n\n<p>\n	Babası onu kendisinden sonra halifeliğe getirmek &uuml;zere veliaht ilan edince ilk işi şairlerle edebiyat&ccedil;ıları satın almak oldu. Bu satılık şairler, Yezid&#39;i &ouml;ven şiirler s&ouml;ylediler, bu şiirlerin dilden dile yayılması i&ccedil;in b&uuml;y&uuml;k paralar harcandı. Ardından, kabile ve aşiret reisleri y&uuml;kl&uuml;ce paralar, hediyeler ve unvanlarla satın alındı. Muaviye, valilere g&ouml;nderdiği bir emirnamede &quot;her beldenin ileri gelenlerinden bir grubun derhal Şam&#39;a gelmesi ve Yezid&#39;in veliaht olması i&ccedil;in Muaviye&#39;ye ısrarda bulunmasını emrediyordu!!</p>\n\n<p>\n	Aynı g&uuml;nlerde yine Muaviye&#39;nin emriyle, tanınmış şahsiyetler ter&ouml;r edilmeye başlandı.</p>\n\n<p>\n	İmam Hasan M&uuml;&ccedil;teb&acirc;&#39;yı -s- zehirleterek şehid ettirdi.</p>\n\n<p>\n	Irak&#39;ı fetheden Sa&#39;d bin Ebi Vakkas&#39;ı zehirletti.</p>\n\n<p>\n	Halk tarafından sevildiği i&ccedil;in bir g&uuml;n kendisine rakip olur korkusuyla; Şam fatihi Halid bin Velidoğlu Abdurrahman&#39;ı Yahudi bir hekim vasıtasıyla hasta yatağında zehirletti!</p>\n\n<p>\n	Ebubekir&#39;in oğlunu zehirletti!</p>\n\n<p>\n	Hıcr bin Adıyy hazretleriyle yarenlerini tutuklatıp &ouml;ld&uuml;rtt&uuml;!</p>\n\n<p>\n	Kendisinden sonra a&ccedil;ık&ccedil;a Yezid&#39;i veliaht ilan edip, herkesi ona biat etmeye zorladı.</p>\n\n<p>\n	Medine halkı, Muaviye&#39;yle oğlu Yezid&#39;i &ccedil;ok iyi tanıdığından, biati kabul etmedi, Medine valisinin de halktan biat almaya g&uuml;c&uuml; yetmemişti. Muaviye Medine&#39;nin bu kararlılığının diğer şehirlere de sı&ccedil;ramaması i&ccedil;in bizzat Medine&#39;ye gidip şehrin ileri gelenlerinden Yezid&#39;e biat almaya karar verdi.</p>\n\n<p>\n	Kalabalık bir ordu ve altın ak&ccedil;elerle dolu keselerle Medine&#39;ye girdi, tanınmış bir&ccedil;ok sahabeden biat almayı başardıysa da, Hz. Resulullah&#39;ın -saa- yiğit evladı İmam H&uuml;seyin&#39;den -s- biat alamadı. Her yolu denedi ama ne altın, ne tehdit, ne hile k&acirc;r etmedi Peygamber&#39;in -saa- H&uuml;seyn&#39;ine... Medine valisi Mervan, Hz. H&uuml;seyn&#39;i -s- Şam&#39;a s&uuml;rmesini ve orada kendi nezareti altında bulundurmasını &ouml;nerdi, ama Muaviye bu teklifi hemen reddederek &quot;Sen&quot; dedi, &quot;Hem H&uuml;seyin&#39;den kurtulmak, hem onu benim canıma d&uuml;ş&uuml;rmek istiyorsun!..&quot;</p>\n\n<p>\n	Muaviye, Hz. İmam H&uuml;seyn&#39;in -s- Şam&#39;a gitmesinden korkmakta haklıydı. Zira İmam H&uuml;seyin -s- Şam&#39;a gidecek olsa Şamlılar &ccedil;ok kısa bir s&uuml;re sonra Muaviye&#39;ye karşı ayaklanacaktı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin&#39;le g&ouml;r&uuml;ş&uuml;p konuşunca İslam&rsquo;ın ne olduğunu &ouml;ğrenecek, Muaviye&#39;nin onlara kabul ettirdiği şeylerin İslam&rsquo;la ilgisi bulunmadığını anlayacaklardı.</p>\n\n<p>\n	Şamlılar Muaviye&#39;nin inceden inceye hesaplamış olduğu propaganda taktikleriyle şartlandırılmışlardı.</p>\n\n<p>\n	Muaviye&#39;yi iyi bir M&uuml;sl&uuml;man y&ouml;netici olarak tanımakta, onu Hz. Resulullah&#39;ın -saa- hak halifesi ve vekili olarak g&ouml;rmekteydiler.</p>\n\n<p>\n	Hem, Muaviye Peygamberin akrabasıydı da...</p>\n\n<p>\n	Haşimoğullarını tanıyan yoktu Şamlılar arasında.</p>\n\n<p>\n	Muaviye&#39;nin zehirli propagandaları neticesinde, Emeviler dışında Hz. Resulullah&#39;la -saa- akraba olan herkesin d&uuml;nya d&uuml;şk&uuml;n&uuml; olduğunu zannediyordu Şamlılar!..</p>\n\n<p>\n	Şam&#39;da &quot;Resulullah&#39;ın -saa- Soyu&quot; denildiğinde &quot;Emeviler&quot; anlaşılırdı sadece!..</p>\n\n<p>\n	Muaviye, iğren&ccedil; saltanatını bu Bizans oyunları ve &Uuml;meyyeoğullarına has bu Ebu S&uuml;fyan sahtekarlıklarıyla ayakta tutabilmişti işte...</p>\n\n<p>\n	Yezid&#39;in işlediği canilikler ve ihanetlerin İslam tarihinde ikinci bir benzerini g&ouml;rebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Yezid, Hıristiyanlardan aldığı y&uuml;kl&uuml;ce bir r&uuml;şvet karşılığında İslam ordularının Yunanistan&#39;la Kıbrıs&#39;ı fethetmesini engelledi.</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- şehri olan Medine&#39;ye saldırdı, kendisine biat etmeyi kalben kabullenmediği i&ccedil;in bu m&uuml;barek şehrin ahalisini kılı&ccedil;tan ge&ccedil;irdi, sağ kalanların kendisine k&ouml;le olacakları taahh&uuml;d&uuml;nde bulunmaları şartıyla boyunlarını ve ellerinin &acirc;yasını m&uuml;h&uuml;rledi! Bu taahh&uuml;tte bulunmayı reddeden M&uuml;sl&uuml;manlar acımasızca &ouml;ld&uuml;r&uuml;ld&uuml;!..</p>\n\n<p>\n	Yezid, Ebrehe ordularının yapmadığını yapmış ve Hz. Resulullah&#39;ın -saa- halifesi unvanıyla Mekke&#39;ye de saldırmıştır.</p>\n\n<p>\n	K&acirc;&#39;be&#39;yi taşa tutan İslam halifesidir Yezid...</p>\n\n<p>\n	Evet, Beytullah&#39;il Haram&#39;ı mancınıkla yıktırdı, K&acirc;&#39;be&#39;nin perdelerini Mekke halkının şaşkın bakışları altında ateşe atıp yaktı ve Beytullah&#39;ı yerle bir edip Mekke&#39;den ayrıldı!..</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- Muaviye&#39;ye &quot;senin sulb&uuml;nden gelecek bir k&ouml;pek...&quot; dediği Yezid&#39;di bu...</p>\n\n<p>\n	Yezid&#39;i bu &uuml;mmete musallat eden Muaviye; ikinci halife tarafından Şam valiliğine neden atanmıştı sahi?!!</p>\n\n<p>\n	İslam tarihinde, nedeni bir t&uuml;rl&uuml; sorulmayan ve her nedense, bulacağı cevabın aslında ne olduğunu tahmin ederek acı hakikatle karşılaşmaktansa tarihin bazı kesitindeki hakikatleri hemencecik ge&ccedil;iştiriverenlerin hi&ccedil; hoşlanmadığı canlıcı nice sorudan biridir bu...</p>\n\n<p>\n	Kerbel&acirc; hadisesi, yıllardır biriken kinlerin patlamasından başka bir şey değildi...</p>\n\n<p>\n	Bir elden diğerine, bir kalpten &ouml;tekine aktarılarak ve gitgide beslenip b&uuml;y&uuml;t&uuml;lerek k&ouml;r&uuml;klenen bir &quot;Muhammed d&uuml;şmanlığı&quot;, Resulullah evlatlarının iyice zaafa uğratılıp hesaplı bir şekilde tezyif edilmesinin ardından nihayet beklediği fırsatı bulmuş ve yıllar &ouml;nceden &ccedil;ok daha başka eller ve &ccedil;ok daha başka yerlerde bileylenen kılı&ccedil;lar Kerbel&acirc;&#39;da Hz. Resulullah&#39;ın -saa- b&uuml;t&uuml;n soyunu katletmiştir...</p>\n\n<p>\n	Bu toplu katliam; yarasalarla gecenin, engereklerle akreplerin, sırtlanlarla &ccedil;akalların yıllar &ouml;nceden başlattıkları sessiz ve gizli işbirlikleriyle m&uuml;mk&uuml;n olabilmiştir...</p>\n\n<p>\n	Hz. Resulullah&#39;ın -saa- rıhletiyle başlayan sapmalar giderek &ouml;yle b&uuml;y&uuml;d&uuml; ki, bir g&uuml;n, en inanılmaz şeyler bile vuku buldu M&uuml;sl&uuml;manların g&ouml;zleri &ouml;n&uuml;nde...</p>\n\n<p>\n	Yezid, Medine&#39;yi bir d&acirc;r-ul harp gibi ele ge&ccedil;irdikten sonra askerlerine &uuml;&ccedil; g&uuml;n boyunca Medine M&uuml;sl&uuml;manlarının ırzını ve namusunu helal ilan etti!</p>\n\n<p>\n	Bu &uuml;&ccedil; g&uuml;n boyunca Yezid&#39;in ordusu 12 bin M&uuml;sl&uuml;manı katletti.</p>\n\n<p>\n	Ve...</p>\n\n<p>\n	&Uuml;&ccedil; binden fazla Medineli M&uuml;sl&uuml;man kızın namusunu kirlettiler!..</p>\n\n<p>\n	Muaviye&#39;yle ona iktidar kapılarını a&ccedil;ık bırakanları bunca c&acirc;nilikten ber&icirc; tutmak m&uuml;mk&uuml;n m&uuml;d&uuml;r sahi?</p>\n\n<p>\n	Medineli M&uuml;sl&uuml;man kızın namusunu kirleten askerin yakasına yapışıp, Yezid&#39;i g&ouml;rmezden gelmek ve bu korkun&ccedil; su&ccedil;u sadece o askere veya komutana y&uuml;kleyebilmek nasıl m&uuml;mk&uuml;n değilse, bu da m&uuml;mk&uuml;n değildir elbet...</p>\n\n<p>\n	Kaldı ki, kadınlarla kızların &ccedil;oğu şehirden ka&ccedil;ıp dağlara veya aşiretlerine sığınmışlardı ve bu rakam, sadece Medine&#39;de ele ge&ccedil;irebildikleri masum insanların sayısını g&ouml;steriyordu!..</p>\n\n<p>\n	Yine o g&uuml;n Yezid, Hz. Resulullah&#39;ın -saa- m&uuml;barek Ravza-i Şerifine sığınanları o m&uuml;barek mekanda &ouml;ld&uuml;rtm&uuml;ş ve Hz. Resulullah&#39;ın -saa- mescidi olan &quot;Mescid-un Nebi&quot;&quot;yi ahır olarak kullanıp atlarla develeri bu mukaddes mekana bağlatmıştı!..</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Hz. İmam H&uuml;seyin -s-</h2>\n\n<p>\n	Bir g&uuml;n Hz. Resulullah&#39;a -saa- gelip &quot;&Uuml;mm&uuml; Eymen s&uuml;rekli ağlıyor&quot; dediler. Hazret, &Uuml;mm&uuml; Eymen&#39;i &ccedil;ağırtıp neden ağladığını sordu, &Uuml;mm&uuml; Eymen şu cevabı verdi:</p>\n\n<p>\n	- &Ccedil;ok &uuml;z&uuml;c&uuml; bir r&uuml;ya g&ouml;rd&uuml;m.</p>\n\n<p>\n	- Nasıl bir r&uuml;ya?</p>\n\n<p>\n	- Anlatması &ccedil;ok zor...</p>\n\n<p>\n	- Sandığın gibi değil o r&uuml;ya...</p>\n\n<p>\n	- Ya Resulullah! R&uuml;yamda sizin v&uuml;cudunuzdan bir par&ccedil;anın koparılıp benim evime konulduğunu g&ouml;rd&uuml;m!</p>\n\n<p>\n	Bunun &uuml;zerine hazret-i Resulullah -saa- g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:</p>\n\n<p>\n	- &Uuml;z&uuml;lmene gerek yok ey &Uuml;mm&uuml; Eymen! Kızım F&acirc;tıma bir &ccedil;ocuk getirecek d&uuml;nyaya, o &ccedil;ocuğun dadısı sen olacaksın, onu sen yetiştirip b&uuml;y&uuml;teceksin. Benim evladım senin evinde yetişeceğinden, v&uuml;cudumun bir par&ccedil;asının senin evinde olduğunu g&ouml;rd&uuml;n r&uuml;yanda!...</p>\n\n<p>\n	Bu hadis Hz. İmam H&uuml;seyin&#39;in -s- Hz. Resulullah&#39;ın -saa- m&uuml;barek v&uuml;cudunun bir par&ccedil;ası olduğunu hatırlatan nice ayet ve hadislerden biridir.</p>\n\n<p>\n	Hz. H&uuml;seyin -s- Hz. İmam Ali&#39;yle -s- d&uuml;nya ve cennet kadınlarının ulusu Hz. Fatıma-ı Zehra selamullah aleyha&#39;nın oğludur.</p>\n\n<p>\n	Hasaneyn -s- i&ccedil;in Hz. Resulullah&#39;ın -saa- &quot;torunum&quot; değil, &quot;oğlum&quot; kelimesini kullanmış olması ve bu iki peygamber &ccedil;i&ccedil;eğini kendisine bunca yakın tutması salt beşer&icirc; bir duygudan ibaret değildir elbet.</p>\n\n<p>\n	Tarih kaynakları Hz. İmam H&uuml;seyin&#39;in -s- doğum g&uuml;n&uuml; olarak &quot;Hicretin d&ouml;rd&uuml;nc&uuml; yılı Şaban ayının 3&#39;&uuml;ne rastlayan Perşembe&quot;yi kaydetmişlerdir.</p>\n\n<p>\n	Bebek d&uuml;nyaya geldiğinde Hz. Resulullah&#39;ın -saa- kucağına verdiler; hazret, bu m&uuml;barek bebeğin sağ kulağına ezan, sol kulağına ikame okudu.</p>\n\n<p>\n	Hz. H&uuml;seyn&#39;in -s- duyduğu ilk ses, Hz. Resulullah&#39;ın -saa- sesidir; o hazretin m&uuml;barek sesiyle okuduğu tevhid şiarı, vahdeniyet andıdır.</p>\n\n<p>\n	Tevhid okulunun kurucusu olan Hz. Resulullah&#39;ın -saa- m&uuml;barek sesiyle H&uuml;seyin&#39;in kulağına s&ouml;ylenen bu tevhid ve vahdeniyet andı, bebeğin kulağından kalbine aktı. Kalbinden canına işledi. Resul&uuml;n kalbinden, Resul&uuml;n evladının kalbine, canına aktı...</p>\n\n<p>\n	B&ouml;ylece bu m&uuml;barek bebeğin beynine işleyen ilk şey tevhid &ccedil;ağrısı oldu.</p>\n\n<p>\n	N&uuml;buvvet kalesinde, nebiler serverinin kucağında, Resuller efendisinin m&uuml;barek sesiyle...</p>\n\n<p>\n	Tevhid tohumu işte b&ouml;yle atıldı H&uuml;seyin&#39;in ruhuna... Ve o, bu tohumu kendi kanıyla sulayarak yetiştirip kendisinden sonraki nesillere &ouml;l&uuml;ms&uuml;z &quot;H&uuml;seyn&icirc; Yol&quot;u bıraktı.</p>\n\n<p>\n	Hz. Resulullah -saa- bu m&uuml;barek bebeğin adını &quot;H&uuml;seyin&quot; koydu.</p>\n\n<p>\n	Araplar arasında ilk kez kullanılan bir isimdi &quot;H&uuml;seyin&quot;...</p>\n\n<p>\n	Ve bu bebek, ger&ccedil;ek bir &quot;H&uuml;seyin&quot; oldu.</p>\n\n<p>\n	İlk H&uuml;seyin oydu ve ondan &ouml;nce kimse H&uuml;seyin olmamıştı.</p>\n\n<p>\n	Ondan sonra da hi&ccedil; kimse ikinci bir &quot;H&uuml;seyin&quot; olamayacak ve analar b&ouml;yle bir H&uuml;seyin doğuramayacaktı bir daha.</p>\n\n<p>\n	O, Allah Teala&#39;nın insanlığa sunduğu benzersiz &ouml;rnekti.</p>\n\n<p>\n	Hz. Resulullah -saa- m&uuml;barek dilini bebeğin ağzına verdi.</p>\n\n<p>\n	Bebek, s&uuml;ratle bu dili emmeye başladı.</p>\n\n<p>\n	Ve b&ouml;ylece bu bebeğin d&uuml;nyadaki ilk gıdası da Resul&#39;&uuml;n -saa- m&uuml;barek ağzından alınmış oldu.</p>\n\n<p>\n	Bu y&uuml;zdendir ki o &quot;bizzat Hz. Resulullah&#39;tan beslenen&quot;dir.</p>\n\n<p>\n	Tıpkı babası Hz. Ali&#39;yy&uuml;l Murtaza -s- ve ağabeyi Hz. İmam Hasan -s- gibi...</p>\n\n<p>\n	Ve... H&uuml;seyin&#39;den sonra hi&ccedil; kimseye nasip olmamıştır artık bu eşsiz ilahi nimet...</p>\n\n<p>\n	Bu ilahi besin, &quot;rızkın sahibi olan Y&uuml;celer Y&uuml;cesi Allah-u Azze ve Cell hazretleri&quot;nin H&uuml;seyin -s- i&ccedil;in tayin edip nasip buyurduğu ilk &quot;rızık&quot;tı!..</p>\n\n<p>\n	İki cihan serveri ve Habib-i H&uuml;da, bu m&uuml;barek bebeği doyasıya &ouml;p&uuml;p kokladıktan sonra dadısına verdi; g&ouml;zlerinden akan yaşlar, orada bulunan herkesi h&uuml;zne boğmuştu:</p>\n\n<p>\n	&quot;H&uuml;seynim! Sana kıyacak olanlara l&acirc;net olsun...&quot;</p>\n\n<p>\n	Ve Allah Resul&uuml; -saa- bu s&ouml;z&uuml; &uuml;&ccedil; kez tekrarladı.</p>\n\n<p>\n	Bebek 7 g&uuml;nl&uuml;k olduğunda &Uuml;mm&uuml; Eymen onu tekrar Hz. Resulullah&#39;ın -saa- huzuruna getirdi. Hazret, &quot;Gelene de, getirene de ne mutlu!&quot; buyurduktan sonra tebess&uuml;m ederek &quot;Ey &Uuml;mm&uuml; Eymen!&quot; buyurdular, &quot;G&ouml;rd&uuml;ğ&uuml;n r&uuml;yanın tabiri budur işte!&quot;</p>\n\n<p>\n	O g&uuml;n Hz. Resulullah -saa- minik H&uuml;seyni i&ccedil;in iki koyun akike ettirdi (kurban kestirdi) ve kurbanlardan bir butla bir altın dinar hediye etti bebeği d&uuml;nyaya getiren ebe kadına.</p>\n\n<p>\n	O g&uuml;n bebeğin sa&ccedil;larını tıraş ettirip sa&ccedil;ları ağırlığınca g&uuml;m&uuml;ş sadaka verdi</p>\n\n<p>\n	Ve o g&uuml;n Allah Resul&uuml; -saa- sofra a&ccedil;tırıp ihsan yemeği verdi, a&ccedil;ları doyurdu, &ccedil;ıplakları giydirdi... H&uuml;seynine eşi ve ortağı olmayan Rabbinin adını &ouml;ğretti o g&uuml;n, peygamber nefhasıyla sardı onu, H&uuml;seynini bu ilahi nimetlerle besledi... Ve onun y&uuml;z&uuml; suyu h&uuml;rmetine a&ccedil;ları doyurdu, yoksulların y&uuml;z&uuml;n&uuml; g&uuml;ld&uuml;r&uuml;p hayır dualarını aldı H&uuml;seyin i&ccedil;in o g&uuml;n...</p>\n\n<p>\n	-* -</p>\n\n<p>\n	Araplar arasında kız evlattan d&uuml;nyaya gelen bebeği &quot;evlat&quot; saymak gibi bir gelenek yoktu, bizzat kız &ccedil;ocuklarının kendisi &quot;evlat&quot; sayılmıyordu &ccedil;&uuml;nk&uuml;! Hz. Resulullah -saa- bu cahiliyet geleneğini bozarak sevgili kızı Hz. F&acirc;tıma&#39;yı -s- olduğu gibi, ondan d&uuml;nyaya gelen Hasan&#39;la -s- H&uuml;seyn&#39;i de -s- &quot;canının bir par&ccedil;ası ve sevgili evladı&quot; ilan etti. B&ouml;ylece Hz. F&acirc;tıma&#39;ya -s- olan sevgi ve ilgisi de M&uuml;sl&uuml;man kamuoyuna duyurulmuş, bildirilmiş oluyordu.</p>\n\n<p>\n	H&uuml;seyin -s- M&uuml;sl&uuml;manların imamı olacak, onların liderlik ve y&ouml;netimini &uuml;stlenecekti.</p>\n\n<p>\n	İsl&acirc;m&icirc; liderlik demek kalplerin ve g&ouml;n&uuml;llerin idaresi demekti, bedenlerin değil...</p>\n\n<p>\n	İslam&rsquo;da lider ve rehber olan kimse; yani M&uuml;sl&uuml;manlara imam olan kimse v&uuml;cutlara değil, ruhlara ve g&ouml;n&uuml;llere h&uuml;kmederdi &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	İsl&acirc;m&icirc; y&ouml;netim ve liderlikle, zorbalığa dayalı diktacı ve dayatmacı y&ouml;netim tarzları birbirine tamamen zıt iki y&ouml;netim tarzıdır.</p>\n\n<p>\n	İslam&icirc; liderlik demek g&ouml;n&uuml;llere ferman s&uuml;rmek demektir; sevgi ve şefkatin liderliği demektir.</p>\n\n<p>\n	Sevgi ve muhabbet, en m&uuml;kemmel lider, en iyi &ouml;nderdi. Ve, iyileri sevmek, insanı eğitip yetiştirir, nefsanilikten kurtarıp ruhaniliğe yaklaştırır insanı...</p>\n\n<p>\n	İyilikle yoğrulmuş bir sevgili, sevenini de iyilik ve g&uuml;zelliğe g&ouml;t&uuml;r&uuml;r.</p>\n\n<p>\n	İslam dininin temeli de sevgi ve iyilik &uuml;zerine kuruludur.</p>\n\n<p>\n	Din de, sevgi ve şefkatten başka bir şey değildir aslında. İslam peygamberi b&uuml;t&uuml;n hayatı boyunca sevgiye davet etti herkesi, şefkatli ve merhametli olmaya &ccedil;ağırdı insanları; iyileri, salihleri ve takvalı insanları sevmeye davet etti M&uuml;sl&uuml;manları... İyilerin sevgisiyle dolan bir g&ouml;n&uuml;l, sahibini Allah indinde pek aziz kılar zira...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Aile ortamı ve yetiştiği &ccedil;evre, bebeğin &uuml;zerinde etki bırakan en &ouml;nemli fakt&ouml;rlerden biridir.</p>\n\n<p>\n	H&uuml;seyn&#39;in -s- aile ortamı, en temiz ortamdı, en m&uuml;kemmel ins&acirc;ni ortamda yetişiyordu H&uuml;seyin -s-.</p>\n\n<p>\n	Evi vahyin merkezi, dedesi vahyin Resul&uuml;, annesi d&uuml;nya ve ahiret kadınlarının efendisi, babası Resul&uuml;n vasisi ve m&uuml;minlerin efendisi...</p>\n\n<p>\n	Y&uuml;celer y&uuml;cesi Rabb&#39;ul &Acirc;lemin hazretleri tarafından insanları hidayete doğru y&ouml;neltip onlara kılavuzlukta bulunmakla g&ouml;revlendirilen b&uuml;y&uuml;k insanlar, H&uuml;seyn&#39;i -s- yetiştirmekle vazifeliydiler şimdi.</p>\n\n<p>\n	D&uuml;nyanın kurtuluşu i&ccedil;in d&uuml;nyaya ayak basan ilahi memurlar, H&uuml;seyn&#39;in -s- eğitimiyle meşguld&uuml; şimdi.</p>\n\n<p>\n	H&uuml;seyin -s- Resuller resul&uuml; Hz. Muhammed-i Mustafa&#39;nın -saa- &ouml;zel ilgisi, vasiler vasisi ve m&uuml;minlerin emiri hz. Aliyy&#39;ul Murtaza&#39;nın -s- &ouml;zel eğitimi ve m&uuml;min kadınların ulusu Hz. F&acirc;tıma-i Zehra selamullah aleyh&acirc;&#39;nın terbiyesiyle b&uuml;y&uuml;d&uuml;.</p>\n\n<p>\n	Bu ne nimet, bu ne kemal bu ne izzetti &ouml;yle!...</p>\n\n<p>\n	B&ouml;ylesine se&ccedil;kin ve nadide bir tim, neye hazırlıyordu H&uuml;seyn&#39;i -s- sahi?..</p>\n\n<p>\n	B&uuml;t&uuml;n bir k&acirc;inatın &ouml;n&uuml;nde saygıyla eğildi bu emsalsiz şahsiyetler; H&uuml;seyn&#39;in -s- etrafında pervaneler misali d&ouml;nmekte ve onu en m&uuml;kemmel şekilde eğitip yetiştirmek i&ccedil;in ellerinden gelen gayreti g&ouml;stermekteydi...</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, H&uuml;seyn&#39;in -s- &ccedil;ok &ouml;zel bir g&ouml;rev i&ccedil;in se&ccedil;ilmiş olduğunun işaretleriydi...</p>\n\n<p>\n	İman, takva, kemal, iyilik, mertlik, insanlık, bilgi, sevgi, &uuml;lfet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; tam kaynağından alıyordu H&uuml;seyin -s-</p>\n\n<p>\n	Annesi F&acirc;tım&acirc;&#39;ydı -s- onun...</p>\n\n<p>\n	Erdem, fazilet ve iffetin timsali...</p>\n\n<p>\n	Şefkat, sevgi ve h&acirc;sen&acirc;tın kaynağı...</p>\n\n<p>\n	Kevser...</p>\n\n<p>\n	Bizzat Resul-&uuml; Ekrem&#39;in -saa- buyurmuş olduğu &uuml;zere: &quot;İnsanlık tarihinin gelmiş ge&ccedil;miş en b&uuml;y&uuml;k d&ouml;rt kadınından biri ve bizzat onların en b&uuml;y&uuml;ğ&uuml;!&quot;..</p>\n\n<p>\n	Firavn&#39;un eşi &Acirc;siye, Hz. İsa&#39;nın -s- annesi Hz. Meryem ve kendi annesi Hz. Hatice-i K&uuml;br&acirc; aleyh&acirc; selam; F&acirc;tıma&#39;yla -s- iftihar etmedeydiler. Rablerinin katında...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Hz. Resulullah -saa- o g&uuml;n pek neşeliydi. Evden &ccedil;ıktığında bir omzunda sevgili Hasan&#39;ı vardı, bir omzunda da sevgili H&uuml;seyn&#39;i. Bir onu &ouml;p&uuml;p okşuyordu, bir &ouml;tekini...</p>\n\n<p>\n	İki cennet &ccedil;i&ccedil;eği, Allah Resul&uuml;&#39;n&uuml;n -saa- g&uuml;l&uuml;yd&uuml; onlar...</p>\n\n<p>\n	O hazretin bu ilgisini g&ouml;ren sahabeler &quot;Ya Resulullah&quot; dediler &quot;Bu ikisini pek seviyorsunuz galiba?&quot;</p>\n\n<p>\n	Allah Resul&uuml; &quot;Bu ikisini seven&quot; buyurdu, &quot;Beni sevmiş, onlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur!&quot;</p>\n\n<p>\n	&Ouml;mer, Peygamberin omzundaki &ccedil;ocuklara bakarak &quot;İyi bir at bulmuşsunuz kendinize!&quot; dedi; Allah Resul&uuml; &quot;Evet&quot; buyurdular, &quot;Bu ikisi, iyi birer binici doğrusu&quot;.</p>\n\n<p>\n	Ve cennet &ccedil;i&ccedil;ekleri, sevgiyle dedelerine sarılıp onun m&uuml;barek yanaklarına dayadılar başlarını...</p>\n\n<p>\n	Hz. Resulullah -saa- bu iki &ccedil;ocuğa karşı &ccedil;ok &ouml;zel bir ilgi ve itina g&ouml;stermedeydi; sırf beşeri bir bağ veya sırf şefkatten ibaret bir dede-torun ilişkisi değildi bu...</p>\n\n<p>\n	&Ccedil;ok daha &ouml;te, &ccedil;ok daha derin ve &ouml;zel bir ilişki vardı Allah&#39;ın Resul&uuml;yle Hasaneyn arasında...</p>\n\n<p>\n	Ne dede alel&acirc;de bir insandı, ne de ona Rabbinin en değerli armağanı olan bu iki nadide &ccedil;ocuk...</p>\n\n<p>\n	İnsanlar bu iki &ccedil;ocuğu defalarca Allah Resul&uuml;n&uuml;n omuzlarında, onun sırtında, onun kollarında g&ouml;rd&uuml;ler.</p>\n\n<p>\n	&quot;Bunları seven beni sevmiş, bunlara d&uuml;şmanlık eden bana d&uuml;şmanlık etmiş olur&quot; dediğini defalarca duydular.</p>\n\n<p>\n	Ve nice kez &quot;Babaları, onlardan da &uuml;st&uuml;nd&uuml;r!&quot; buyurdu Allah Resul&uuml;...</p>\n\n<p>\n	Onlarla babalarını sevmek, b&uuml;t&uuml;n m&uuml;minlere farz oldu.</p>\n\n<p>\n	Bu &uuml;&ccedil;&uuml;n&uuml;n sevgisi ve onlara duyulan ilgi ve sevgi konusunda da Hz. Resulullah&#39;ın -saa- buyurmuş olduğu şu c&uuml;mle bir hayli &ccedil;arpıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Ali&#39;nin sevgisi sadece m&uuml;minlerin kalbinde yer eder; Ali&#39;yi sadece imanlı kimseler sever ve ona ancak ikiy&uuml;zl&uuml; m&uuml;nafıklar d&uuml;şman olur. Hasan&#39;la H&uuml;seyn&#39;in sevgisi ise m&uuml;minin de kalbinde yer eder, kafirle m&uuml;nafığın da!..</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Hasan&#39;la H&uuml;seyin o gece ge&ccedil; vakitlere kadar dedelerinin yanında kalmışlardı. Hz. Resulullah -saa- onları sevgiyle okşayarak &quot;Anneniz de sizi &ouml;zlemiştir şimdi!&quot; dedi ve onları annelerine g&ouml;nderdi. &Ccedil;ocuklar dedelerini &ouml;pt&uuml;kten sonra elele tutuşarak dışarı &ccedil;ıktılar.</p>\n\n<p>\n	&Ccedil;ok karanlıktı...</p>\n\n<p>\n	Bu sırada &ccedil;ok g&uuml;&ccedil;l&uuml; bir şimşek &ccedil;aktı.</p>\n\n<p>\n	&Ccedil;ocuklar bu şimşeğin aydınlığında evlerine ulaştılar.</p>\n\n<p>\n	Onlar kapıdan girince ortalık yine zifiri karanlık olmuştu.</p>\n\n<p>\n	Hz. Resulullah&#39;ın -sav- g&ouml;zleri doldu; elini semaya a&ccedil;ıp &quot;Biz Ehl-i Beyt&#39;i bunca aziz kıldığın i&ccedil;in sana hamdederiz Allah&#39;ım!&quot; buyurdu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	M&uuml;sl&uuml;manlardan biri bir su&ccedil; işlemişti. Cezalandırılması gerekiyordu.</p>\n\n<p>\n	Mahcubiyetinden Hz. Resulullah&#39;a -saa- g&ouml;r&uuml;nmeyip birka&ccedil; g&uuml;n saklandı.</p>\n\n<p>\n	Bir g&uuml;n, Hasan&#39;la H&uuml;seyn&#39;in sokakta oynadıklarını g&ouml;r&uuml;nce hemen onları kucağına alıp Hz. Resulullah&#39;a -saa- gitti &quot;Ya Resulullah!&quot; dedi &quot;Ben Rabbime tevbede bulundum, şu &ccedil;ocukların y&uuml;z&uuml; suyu h&uuml;rmetine beni affetmenizi istiyorum!&quot;</p>\n\n<p>\n	Hazret g&uuml;l&uuml;mseyerek &quot;Gidebilirsin&quot; buyurdular, &quot;Seni affettim! Artık serbestsin!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Yaşlı sahabe abdest almakla meşguld&uuml;...</p>\n\n<p>\n	Ama abdestini yanlış almadaydı.</p>\n\n<p>\n	Bu sırada orada bulunan peygamber &ccedil;i&ccedil;ekleri, hemen kollarını sıvayarak ona yaklaştılar:</p>\n\n<p>\n	- Amca! Biz abdest alacağız, siz hakem olun, hangimizin abdestinin daha doğru olduğunu s&ouml;yleyin!</p>\n\n<p>\n	Yaşlı adam merakla onları izlemeye başladı. Her ikisi de abdest aldıktan sonra &quot;&Ccedil;ocuklar&quot; dedi, &quot;İkiniz de &ccedil;ok g&uuml;zel abdest aldınız, yanlış olan benim abdestimdi, şimdi ben de doğrusunu sizden &ouml;ğrenmiş oldum!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İnsanlığa rehber ve lider olmak &uuml;zere se&ccedil;ilmiş bulunan b&uuml;y&uuml;k insanlar, &ccedil;ocukluk &ccedil;ağında da b&uuml;y&uuml;kt&uuml;rler aslında; yaşları k&uuml;&ccedil;&uuml;k olsa da en karmaşık sosyal olayları bile kavrayıp halletmede g&uuml;&ccedil;l&uuml;k &ccedil;ekmezler...</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;ğ&uuml;n b&uuml;y&uuml;ğe bir şey &ouml;ğretmesi pek zordur...</p>\n\n<p>\n	B&uuml;y&uuml;ğ&uuml;n k&uuml;&ccedil;&uuml;ğ&uuml; &ouml;ğretmen olarak kabullenmesi zordur. Zenginin fakiri, g&uuml;&ccedil;l&uuml;n&uuml;n zayıfı, &uuml;st&uuml;n astı &ouml;ğretmen kabul etmesi zor mu zordur...</p>\n\n<p>\n	Birinci gruptakiler, kendilerini daha &uuml;st&uuml;n g&ouml;r&uuml;rler &ccedil;&uuml;nk&uuml;...</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar daha b&uuml;y&uuml;kt&uuml;rler. G&uuml;n g&ouml;rm&uuml;ş, &ouml;m&uuml;r ge&ccedil;irmiştirler!</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar zengindirler.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar &acirc;mirdirler...</p>\n\n<p>\n	Eğitim ve &ouml;ğretimin en &ouml;nemli şartı, &ouml;ğrencinin &ouml;ğretmeninin kendisinden daha bilgili olduğunu kabiulenmesi ve &ouml;ğretmenine itaat etmesidir ki bu şart onlarda yoktur!</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n biricik incileri, inanılmaz derecede basit ve kolay bir y&ouml;ntem kullanarak bu karmaşık sosyal m&uuml;şk&uuml;l&uuml; halledivermiş ve o m&uuml;kemmel terbiye ve ahl&acirc;klarıyla yaşlı adamın &quot;b&uuml;y&uuml;kl&uuml;k seddi&quot;ni kolayca aşarak onun &ouml;z benliğine ulaşmış ve ona &quot;doğruyu &ouml;ğretme&quot;yi başarmışlardı!</p>\n\n<p>\n	B&ouml;ylece gen&ccedil;lerin kendilerinden daha b&uuml;y&uuml;klere birşey &ouml;ğretmek istediklerinde bunu hangi y&ouml;ntemle yapmalarının daha sağlıklı ve başarılı olacağını da &ouml;ğretmiş oluyorlardı b&uuml;t&uuml;n insanlığa!</p>\n\n<p>\n	Bir gen&ccedil;, yaşlı bir insana kendisinin birşeyi doğrudan doğruya &ouml;ğretmesinin m&uuml;mk&uuml;n olmadığını bilmelidir.</p>\n\n<p>\n	Eğitim ve &ouml;ğretimin &ouml;zel yolu, yordamı vardır.</p>\n\n<p>\n	Peygamber &ccedil;i&ccedil;ekleri, b&ouml;ylece k&uuml;&ccedil;&uuml;klerin b&uuml;y&uuml;kleri nasıl eğitebileceğini &ouml;ğretmişlerdir b&uuml;t&uuml;n insanlığa.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Allah Resul&uuml; -saa- bu iki nadide armağana pek b&uuml;y&uuml;k bir sevgi ve saygı beslemedeydi.</p>\n\n<p>\n	Bir g&uuml;n o hazret minberde vaazla mşşgulken Hasaneyn Mescidunnebi&#39;ye geldiler.</p>\n\n<p>\n	İkisi de kırmızı elbise giymişti.</p>\n\n<p>\n	Hen&uuml;z y&uuml;r&uuml;meye başladıklarından d&uuml;şe kalka ilerliyorlardı.</p>\n\n<p>\n	Hz. Resulullah -saa- minberden inerek onlara yaklaştı, her ikisini de sevgiyle kucaklayıp minbere &ccedil;ıktı, bu iki peygamber &ccedil;i&ccedil;eğini dizlerini oturarak konuşmasına devam etti...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Mescidunnebi&#39;de ashap, Hz. Rebulullah&#39;ın -saa- imametinde yatsı namazını kılmadaydı.</p>\n\n<p>\n	Minik Hasan&#39;la H&uuml;seyin girdiler i&ccedil;eriye.</p>\n\n<p>\n	Yeni yeni y&uuml;r&uuml;meye başlamışlardı.</p>\n\n<p>\n	Safların arasından sıyrılıp dedelerini buldular.</p>\n\n<p>\n	Hz. Resulullah -saa- secdeye gittiğinde hazretin m&uuml;barek sırtına biniyorlardı.</p>\n\n<p>\n	Allah Resul&uuml; -saa- onları d&uuml;ş&uuml;rmemek i&ccedil;in &ouml;zen g&ouml;steriyor, yavaş&ccedil;a onları yere koyarak secdeden kalkıyordu.</p>\n\n<p>\n	Namazını tamamlayınca her ikisini de bağrına basıp &ouml;pt&uuml;, sevgiyle dizlerine oturtup yanaklarını okşadı.</p>\n\n<p>\n	Hz. Resulullah -saa- bineğe bindiğinde bu iki &ccedil;i&ccedil;eği de yanına alır, birini &ouml;ne, diğerini de terkine oturturdu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Ebu Hureyre &quot;Hz. Resulullah&#39;ın -saa- H&uuml;seyn&#39;in ağzının suyunu emdiğini g&ouml;rd&uuml;m&quot; der &quot;Tıpkı bir hurmayı emer gibi&quot;...</p>\n\n<p>\n	&quot;Resulullah&#39;ın -saa- H&uuml;seyin&#39;le oynamayı &ccedil;ok sevdiğini bilirim. Bir defasında onun minik ayaklarını kendi ayağının &uuml;zerine koyup ellerinden tutarak &quot;Hadi bakalım&quot; dedi, &quot;Tırman dedenin omuzuna!&quot; H&uuml;seyin neşeyle o hazretin g&ouml;ğs&uuml;ne kadar tırmandı, hazret, minik H&uuml;seyni sevgiyle bağrına basıp &ouml;pt&uuml;kten sonra &quot;Ya Rabbi&quot; buyurdu, &quot;H&uuml;seyn&#39;imi sev... Ben onu &ccedil;ok sevmedeyim zira!..&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	Hz. İmam H&uuml;seyin&#39;in -s- Evliliği</h2>\n\n<p>\n	İslam ordusu zaferle d&ouml;nd&uuml;ğ&uuml; Medine&#39;ye &ccedil;ok &ouml;nemli esirler getirmişti. İran Padişahı Şehriyar Yezdgerd&#39;in kızı da getirilen esirler arasındaydı. Babası onu bırakıp ka&ccedil;mış, ağabeyi &Ccedil;in&#39;e sığınmış ve prensesi tek başına bırakmışlardı. Kimsesizlerin en g&uuml;venilir sığınağı olan İslam dini, onun i&ccedil;in de en m&uuml;kemmel sığınak olacaktı.</p>\n\n<p>\n	Esirler arasında bir prensesin de olduğu haberi kısa zamanda b&uuml;t&uuml;n Medine&#39;ye yayılmıştı. Şehrin gen&ccedil; kızları onu g&ouml;rmek i&ccedil;in Mescid&#39;unnebi&#39;nin &ouml;n&uuml;ne toplanmış, kimi kadınlar da pencereden veya evlerinin damından esirleri seyretmeyi yeğlemişti.</p>\n\n<p>\n	Medine halkı, halife &Ouml;mer&#39;in İran prensesine nasıl davranacağını g&ouml;rebilmek i&ccedil;in Mescid&#39;unnebi&#39;ye akın ediyordu şimdi.</p>\n\n<p>\n	Halifeyle birka&ccedil; M&uuml;sl&uuml;manın, camide bulunduğu bir sırada esirler kervanı cami avlusuna getirildi. Kervandan sorumlu g&ouml;revlinin halifeye sunduğu raporda ş&ouml;yle deniliyordu:</p>\n\n<p>\n	&quot;Esirlerimiz arasında kral Yezdgerd&#39;in kızı da var. Horasan fatihi onu Medine&#39;ye getirmemizi tembihledi.&quot;</p>\n\n<p>\n	Prensesi halifenin yakınına oturttular. Bir yandan yol yorgunluğu, bir yandan esaretin acısıyla kıvranan prenses derin bir ah &ccedil;ekerek fars&ccedil;a birka&ccedil; kelime s&ouml;yledi. Onun kendisine hakaret ettiğini zanneden halife &quot;Ateşperest k&acirc;fir k&uuml;frediyor galiba!&quot; dedi. Bu sırada camide bulunan ilim şehrinin kapısı İmam Ali &quot;Yanılıyorsun, sakin ol&quot; dedi yavaş&ccedil;a &quot;bu kızcağız kendi ailesine beddua ediyor, &quot;yazıklar olsun H&uuml;rm&uuml;z, kızın esir d&uuml;şt&uuml;&quot; diye ileniyor.&quot;</p>\n\n<p>\n	Mescidunnebi&#39;de bulunan herkes afallamıştı.</p>\n\n<p>\n	İmam fars&ccedil;ayı nerede &ouml;ğrenmişti? Medine&#39;de fas&ccedil;a bilen kim vardı Selman&#39;dan başka?</p>\n\n<p>\n	Halife &Ouml;mer &quot;Bu kızı da diğer esirlerle birlikte esir pazarında satılığa &ccedil;ıkaralım!&quot; dedi.</p>\n\n<p>\n	İmam &quot;Bu hi&ccedil; doğru olmaz&quot; diyerek hatırlattı: &quot;Hz. Resulullah&#39;ın -saa- &quot;Kavimlerin ileri gelenleri elinize ge&ccedil;erse onlara saygılı davranın&quot; buyurduğunu unuttunuz mu?!&quot;</p>\n\n<p>\n	- Ne yapmamız gerekiyor o zaman? Bu kıza nasıl davranmalıyız şimdi?</p>\n\n<p>\n	- Bunu kendisine bırakalım. İstediği birini se&ccedil;ip onunla evlensin!</p>\n\n<p>\n	Hz. Resulullah -saa- ilmin şehri, Hz. Ali de -s- bu emsalsiz şehrin kapısıydı. M&uuml;sl&uuml;manlar, ona akıl danışanın batıla d&uuml;şmeyeceğini biliyorlardı, &ccedil;&uuml;nk&uuml; bizzat Hz. Resulullah&#39;tan -saa- duymuşlardı bunu.</p>\n\n<p>\n	Kral Yezdgerd&#39;in kızına, meseleyi anlattılar.</p>\n\n<p>\n	Hi&ccedil; ummadığı bir teklifti bu.</p>\n\n<p>\n	O d&ouml;nemlerde d&uuml;nyanın hi&ccedil;bir beldesinde esire b&ouml;yle davranılmıyordu.</p>\n\n<p>\n	Esirler ya takas edilir, ya parayla satın alınıp k&ouml;le olarak kullanılır, ya da &ouml;ld&uuml;r&uuml;l&uuml;rlerdi...</p>\n\n<p>\n	Bu, İslam dininin eşsiz prensipleri ve şefkat dolu kanunlarıyla ilk tanışıklığı oldu prensesin...</p>\n\n<p>\n	Camideki &ccedil;ehreleri tek tek s&uuml;zmeye başladı.</p>\n\n<p>\n	Kimdi bunlar acaba?</p>\n\n<p>\n	Mesleği neydi şunun? Ahlakı nasıldı &ouml;tekinin?<br />\n	Şu diğerinin huyu nasıldı acaba?</p>\n\n<p>\n	Kimsesiz gariplere nasıl davranılırdı bu kavmin arasında?</p>\n\n<p>\n	Bunları bilmiyordu...</p>\n\n<p>\n	Birden, g&ouml;z&uuml; bir gence takıldı.</p>\n\n<p>\n	Oradakilerden &ccedil;ok farklıydı.</p>\n\n<p>\n	O g&uuml;ne kadar tanıdığı herkesten farklı bir &ccedil;ehreydi bu.</p>\n\n<p>\n	Onsekizinden fazla olmadığı belliydi, ama asırlarca yaşamış&ccedil;asına vakur ve olgundu. Fevkalade g&uuml;zeldi. Ama g&uuml;zelliğinden başka birşey vardı onda insanı cezbeden... Aşin&acirc;ydı &acirc;deta... Kimsede olmayan bir nur vardı onda...</p>\n\n<p>\n	Genellikle erkekler el&ccedil;ilikte bulunur kız istemeye giderlerdi.</p>\n\n<p>\n	Şimdi durum tam tersine bir kaderle karşı karşıya getirmişti onu.</p>\n\n<p>\n	Evleneceği erkeğe onun teklifte bulunması gerekiyordu.</p>\n\n<p>\n	Ya onu reddedecek olursa?</p>\n\n<p>\n	Ama hayır, onun g&ouml;zlerinde b&uuml;y&uuml;k insanlara mahsus bir ışık vardı.</p>\n\n<p>\n	Prenses &uuml;rkek adımlarla yaklaşıp elini İmam H&uuml;seyin&#39;in başı &uuml;zerinde tuttu.</p>\n\n<p>\n	B&uuml;t&uuml;n bir cami tekbir sesleriyle g&uuml;rlemiş, herkes onu bu isabetli se&ccedil;imi i&ccedil;in takdir etmişti.</p>\n\n<p>\n	Ve kader ne kadar da şaşırtıcıydı ger&ccedil;ekten... Kralın kızı, Peygamberin evladına kısmet olmuştu!...</p>\n\n<p>\n	Hz. H&uuml;seyin bu yabancı prensesin teklifini kabullenerek onunla evlendi.</p>\n\n<p>\n	Şehrb&acirc;nu, İmam H&uuml;seyin&#39;e nur topu gibi bir oğlan &ccedil;ocuğu doğurdu. İmam&#39;ın soyu bu evladından y&uuml;r&uuml;yecek ve İmamet nuru onun alnında parlayacaktı. Adını Ali koydular. &Ccedil;ok ibadet ettiği i&ccedil;in daha sonraları &quot;Zeynul&acirc;bidin&quot; denilecekti ona: &quot;İbadet edenlerin s&uuml;s&uuml;, ziyneti!&quot;</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- hayatı kısa oldu, ama Şehrb&acirc;nu Hatun&#39;un hayatı &ccedil;ok daha kısa... Bu vefakar anne, Ehl-i Beyt-i Resulullah&#39;ın -saa- nadide imamlarının d&ouml;rd&uuml;nc&uuml;s&uuml; olan ilk evladı Hz. İmam Seccad Ali bin H&uuml;seyin&#39;i -s- d&uuml;nyaya getirdikten sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;...</p>\n\n<p>\n	Şehrb&acirc;nu Hatun &acirc;deta ilah&icirc; bir g&ouml;revi yerine getirmekle memur edilmiş ve Ali&#39;sini d&uuml;nyaya getirdikten sonra g&ouml;&ccedil;&uuml;vermişti d&uuml;nyadan...</p>\n\n<p>\n	Gurbetten beka diyarına... Her insanın anayurdu olan ahiret yurduna.</p>\n\n<p>\n	Ve bu, kaderin acı bir cilvesiydi Hz. Seccad -s- i&ccedil;in... D&uuml;nyaya ayak basar basmaz &ouml;ks&uuml;z kalmak &ccedil;ok acıydı elbet.</p>\n\n<p>\n	Ama Kerbel&acirc;&#39;yı yaşamak &ccedil;ok daha b&uuml;y&uuml;k bir acı olacaktı onun i&ccedil;in.</p>\n\n<p>\n	Bu nedenledir ki Şehrb&acirc;nu Hatun, o b&uuml;y&uuml;k musibeti g&ouml;rmeden g&ouml;&ccedil;t&uuml;ğ&uuml; i&ccedil;in şanslı sayılacaktı yıllar sonra...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- bir eşi de Leyl&acirc; H&acirc;tun&#39;du. Bu yiğit kadından yiğit mi yiğit bir oğlu oldu İmam&#39;ın...</p>\n\n<p>\n	Yiğit, bahadır, erkek g&uuml;zeli, ahlak ve erdem tims&acirc;li... Onu g&ouml;ren Hz. Resulullah&#39;ı -saa- g&ouml;rm&uuml;ş gibi olurdu. İnsanlar i&ccedil;inde Hz. Resulullah&#39;a -saa- en &ccedil;ok benzeyendi o... V&uuml;cudu, ruhu, ahlakı, hatta sesi, y&uuml;r&uuml;y&uuml;ş&uuml;, oturuşu ve... Herşeyiyle Resulullah&#39;ın -saa- tıpatıp aynıydı Aliekber...</p>\n\n<p>\n	Hz. Resulullah&#39;ı -saa- &ouml;zleyen yaşlı sahabelerle, o hazreti g&ouml;rmeyen ve onu g&ouml;r&uuml;p seyretmek isteyenleri Aliekber&#39;in yanına getirirlerdi... Onu g&ouml;ren, Hz. Resulullah&#39;ı -saa- g&ouml;r&uuml;rd&uuml; &acirc;deta... Leyla Hatun&#39;un Ali&#39;siyle Amine Hatun&#39;un Muhammed&#39;i -saa- bir elmanın iki yarısı gibiydi &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Aliekber&#39;in Kerbel&acirc;&#39;da g&ouml;sterdiği yiğitlik ve yarattığı kahramanlıklar kıyamete değin dillere destan olacaktı.</p>\n\n<p>\n	O, Hz. H&uuml;seyin&#39;in -s- b&uuml;y&uuml;k oğlu olduğu i&ccedil;in adına bir de &quot;b&uuml;y&uuml;k&quot; anlamına gelen &quot;Ekber&quot;i eklemişlerdi.</p>\n\n<p>\n	Kerbel&acirc;&#39;da şehid d&uuml;şen yiğit Aliekber&#39;in annesi Leyla Hatun Urve bin Mesud&#39;un torunlarından olan Ebu Murre Sakaf&icirc;&#39;nin kızıdır.</p>\n\n<p>\n	Leyla&#39;nın ceddi olan Urve, Sakafi aşiretinin reisi olup Taif&#39;te yaşardı. sadece Sakafiler arasında değil, b&uuml;t&uuml;n arap kavmi arasında yiğitlik ve mertliğiyle &uuml;n salmıştı. Urve, bizzat Hz. Resulullah&#39;ın -sav- huzuruna varıp M&uuml;sl&uuml;man olmuş, Medine&#39;den Taif&#39;e d&ouml;nd&uuml;ğ&uuml;nde kendi kavmini İslam&rsquo;a davet etmişti. Sakıfoğulları ona şiddetle karşı &ccedil;ıkmış, onunla savaşa tutuşmuş ve nihayet bir sabah namazında onu şehid etmişlerdi.</p>\n\n<p>\n	Evet, Urve, yabancılar ve d&uuml;şmanlar tarafından değil, kendi kabilesi, kendi akrabaları tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r, tıpkı torunu Aliekber ve yiğit babası Hz. H&uuml;seyin -s- gibi.</p>\n\n<p>\n	Hz. İmam H&uuml;seyn&#39;i -s- şehid edenler ne Romalı hırıstiyanlardı, ne de Hayber yahudileri... M&uuml;sl&uuml;man olduğunu s&ouml;yleyen ve Hz. Resulullah&#39;ın -saa- s&uuml;nnetine uyduğunu ve o hazretin halifesi olduğunu iddia edenler tarafından &ouml;ld&uuml;r&uuml;ld&uuml; o da... Ve &ccedil;oğu, akrabası veya mahalle arkadaşıydı...</p>\n\n<p>\n	Evet, Leyl&acirc; Hatun da &ccedil;ok yaşamadı, sevgili H&uuml;seyn&#39;iyle Aliekber&#39;inin acısını g&ouml;rmeye dayanamazdı Leyla... Şehrbanu gibi o da gen&ccedil; yaşta d&uuml;nyayı terkedip bek&acirc; diyarına g&ouml;&ccedil;t&uuml; ve arap kabilelerinin Leyla Hatunu&#39;yla, acem beldesinin Şehrb&acirc;nu Hatunu, ahiret yurdunda H&uuml;seyn&#39;leriyle Ali&#39;lerini beklemeye başladılar.</p>\n\n<p>\n	Ve &ccedil;ok ge&ccedil;meden onlar da kavuştular birbirlerine... Başı dik, alnı a&ccedil;ık ve Rablerinin huzurunda &quot;O&#39;nun rızasını en m&uuml;kemmel şekilde kazanmış olarak!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Rubab -veya R&ucirc;b&acirc;be- Hatun da Hz. İmam H&uuml;seyin&#39;in -s- eşiydi.</p>\n\n<p>\n	Ama o, H&uuml;seyn&#39;ini -s- yalnız bırakıp &ccedil;abucak g&ouml;&ccedil;medi d&uuml;nyadan. Kerbel&acirc;&#39;ya kadar sevgili H&uuml;seyn&#39;iyle birlikteydi o, Aşura&#39;yı onunla birlikte yaşadı, o inanılmaz kıyamet sahnesine tanık oldu ve H&uuml;seyn&#39;inin mesajını Medine&#39;ye taşıdı.</p>\n\n<p>\n	Vefa ve sadakat timsali olan bu b&uuml;y&uuml;k kadın, Hz. İmam H&uuml;seyn&#39;in -s- şehadetinden sonra evlenmedi, &ouml;l&uuml;nceya kadar İmam&#39;ı ve &Acirc;şura&#39;yı anıp durdu, hakkı ve hakikati anlatan canlı bir tarih oldu ve cennet-i &acirc;la&#39;da H&uuml;seyn&#39;ine -s- kavuşuncaya kadar onunb&uuml;y&uuml;k davasının yılmaz eri kesildi.</p>\n\n<p>\n	Rubab Hatun, &uuml;nl&uuml; Emre&#39;el Kays-ı Kelb&icirc;&#39;nin kızıdır.</p>\n\n<p>\n	İmam H&uuml;seyn&#39;in -s- &uuml;nl&uuml; bilge kızı Sakine&#39;yle, kundakta şehid edilen minik Abdullah&#39;ının anneleri bu b&uuml;y&uuml;k kadındır işte.</p>\n\n<p>\n	İmam H&uuml;seyn&#39;i -s- şehid eden azgın ve zalim kavim, Rubab Hatun&#39;u bir savaş esiri gibi zincirlere bağlayıp Şam&#39;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Acılarla dolu esaret hayatından sonra Medine&#39;ye d&ouml;nen Rubab Hatun burada Hz. İmam H&uuml;seyin -s- i&ccedil;in yas ve taziye toplantıları d&uuml;zenledi. &Ouml;l&uuml;nceye kadar bir kez olsun onun g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi, gece g&uuml;nd&uuml;z Kerbel&acirc;&#39;yı hatırlayıp &quot;Ya H&uuml;seyn!&quot; nidalarıyla &acirc;ğladı. Arap kabilelerinin b&uuml;y&uuml;kleri onunla evlenmek i&ccedil;in el&ccedil;iler g&ouml;nderdiler &quot;Peygamber&#39;in gelini olana, başkalarının gelini olmak yakışmaz&quot; diyerek hepsini geri &ccedil;evirdi.</p>\n\n<p>\n	Rubab Hatun İmam H&uuml;seyin&#39;in -s- acısıyla o hazretin şehadetinden sonra bir yıldan fazla yaşayamadı, bu bir yılı da herg&uuml;n İmam&#39;a ağlamak ve Kerbel&acirc; şehidlerini anmakla ge&ccedil;ti, Peygamber ailesinin katillerini lanetledi, Emevilerin &ccedil;irkin y&uuml;z&uuml;n&uuml; insanlara g&ouml;stermeye &ccedil;alıştı. Bu bir yıl boyunca yemeden i&ccedil;meden kesildi, sıcağa soğuğa aldırmadı &quot;H&uuml;seyin&quot; adını dilinden d&uuml;ş&uuml;rmedi, g&ouml;z&uuml;n&uuml;n pınarları kuruncaya kadar ağladı ve nihayet bir yılını doldurmadan &quot;H&uuml;seyin&quot; diye diye H&uuml;seyn&#39;ine kavuştu.</p>\n\n<p>\n	Hz. İmam H&uuml;seyn&#39;in -s- Rubab Hatun&#39;la kızı Sakine i&ccedil;in s&ouml;ylediği iki beyit &uuml;nl&uuml;d&uuml;r; bu iki beytin t&uuml;rk&ccedil;esi mealen ş&ouml;yle:</p>\n\n<p>\n	&quot;Canıma andolsun ki ben</p>\n\n<p>\n	Rubab&#39;la Sakine&#39;nin misafir edildiği bir evi pek severim!</p>\n\n<p>\n	O ikisini pek severim ben ve kınanmam bu y&uuml;zden</p>\n\n<p>\n	Canım da fedadır onlara, malım da</p>\n\n<p>\n	Hi&ccedil;birşeyimi esirgemem o ikisinden!&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	İmam H&uuml;seyin -s- Pek Mert Ve C&ouml;mertti</h2>\n\n<p>\n	Ceddi Hz. Muhammed&#39;in -saa- b&uuml;y&uuml;k vasıfları Hz. Ali&#39;yle Hz. F&acirc;tıma&#39;nın -s- eğitim ve terbiyesi Hz. H&uuml;seyin&#39;de -s- toplanmış ve onu mertlik, yiğitlik, fedakarlık, c&ouml;mertlik, fazilet ve erdemin timsali kılmıştı.</p>\n\n<p>\n	İmam H&uuml;seyin -s- de ceddi hz. Resulullah -saa-, babası Ali&#39;yyul Murtaza ve annesi Sıddık&acirc;-i K&uuml;br&acirc; F&acirc;tım&acirc;-ı Zehr&acirc; selamullah aleyh&acirc; gibi eşsiz bir insan, inanılmaz bir kişilikti...</p>\n\n<p>\n	... &Uuml;same&#39;yle, İmam H&uuml;seyin&#39;in -s- hi&ccedil;bir dostluğu yoktu, arası da hi&ccedil; iyi değildi İmamla. Kendisini İmam H&uuml;seyin&#39;den -s- &uuml;st&uuml;n g&ouml;r&uuml;r, &quot;ben, Hz. Resulullah&#39;ın -saa- oğulluğu şehid Zeyd&#39;in evladıyım!&quot; diyerek &ouml;v&uuml;n&uuml;rd&uuml;, &quot;Hz. Resulullah -saa- &ccedil;ok gen&ccedil; olduğum halde Ebubekir, &Ouml;mer ve Osman&#39;ın her &uuml;&ccedil;&uuml;n&uuml; de benim komutama vermiştir!&quot; diyerek herkese b&uuml;y&uuml;kl&uuml;k taslardı.</p>\n\n<p>\n	&Uuml;same, İmam H&uuml;seyin&#39;le -s- kendisini aynı kefeye koymakta, &quot;ben de onun gibi Hz. Resulullah&#39;ın -saa- torunuyum, onun benden farklı tarafı nedir? demekteydi.</p>\n\n<p>\n	H&uuml;seyin, Ali&#39;nin -s- oğluysa, o da Zeyd&#39;in oğluydu!</p>\n\n<p>\n	H&uuml;seyin m&uuml;cahidlerin imamı olmuşsa o da İslam ordularının komutanı olmuştu!</p>\n\n<p>\n	Ve &Uuml;same de bir&ccedil;okları gibi kendisini Peygamber&#39;in Ehl-i Beyt&#39;iyle bir, hatta onlardan daha &uuml;st&uuml;n g&ouml;rme hatasına d&uuml;şm&uuml;ş, nefsinin enaniyetine kapılıvermişti.</p>\n\n<p>\n	Bir g&uuml;n &Uuml;same&#39;nin hastalanıp yatağa d&uuml;şt&uuml;ğ&uuml;n&uuml; haber verdiler İmam H&uuml;seyn&#39;e. İmam, hemen kalkıp onun ziyaretine gitti. &Uuml;same, ağır bir borcun altına girmişti, İmamı g&ouml;rd&uuml;ğ&uuml;nde &quot;bu borcumu &ouml;deyemeden &ouml;lmek istemezdim&quot; deyince İmam -s- borcunun miktarını sordu, &Uuml;same &quot;Altmışbin dirhem!&quot; dedi. İmam &quot;İ&ccedil;in rahat olsun&quot; buyurdu, &quot;Sen &ouml;lmeden bu borcunu &ouml;demeyi ben taahh&uuml;t ediyorum!&quot; Ve İmam, verdiği s&ouml;z&uuml; tutarak &Uuml;same&#39;nin b&uuml;t&uuml;n bor&ccedil;larını onun adına &ouml;dedi ve &Uuml;same&#39;yi bor&ccedil;lu &ouml;lmekten kurtardı.</p>\n\n<p>\n	İşte burada İmam H&uuml;seyin&#39;in -s- yolu, iddiacı inkılab&ccedil;ı komutanlardan da ayrılıyordu. Bu olayın da verdiği ipu&ccedil;ları dikkate alındığında, İmam H&uuml;seyin&#39;de devrimci ge&ccedil;inen beşer&icirc; ekollerin &ouml;nc&uuml;lerinde g&ouml;r&uuml;lmeyen &ccedil;ok &ouml;zel bir haslet ve meleke olduğu g&ouml;r&uuml;l&uuml;r: İster Lenin, Mao, Allende, Che Guevera vb. gibi sol olsun, ister Franco, Abdulkerim Reyfi, Enver Paşa, Atat&uuml;rk, Abdulkadir Cezayiri vb. gibi sağ eğilimli devrim ve inkılap isimleri olsun, o hazretle kıyaslanabilmeleri bile m&uuml;mk&uuml;n değildir. İmam H&uuml;seyin &Uuml;same olayında &ccedil;ok farklı bir ahlak ve erdem &ouml;rneği sergilemekte ve hem dostuna, hem d&uuml;şmanına iyilikte bulunmaktadır. Salt inkılap ve devrim adamı olarak bilinenlerse dostlarına karşı sevecen, d&uuml;şmanlarına karşıysa acımasız ve serttirler.</p>\n\n<p>\n	Hz. H&uuml;seyin&#39;in -s- yolu &quot;cihad&quot;ve &quot;m&uuml;cahede&quot; yoludur, devrimcilik yolu değil...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir bedevi Arap Medine&#39;ye gelip şehrin en c&ouml;mert insanının kim olduğunu sordu &quot;H&uuml;seyin bin Ali&quot;dediler.</p>\n\n<p>\n	Bedevi, İmam H&uuml;seyin&#39;i -s- camide buldu, namaz kılmakla meşguld&uuml;. Bedevi, İmam&#39;ın namazını bitirmesini bekledi, selam verir vermez derdini anlatıp &quot;Size bel bağlayan pişman olmazmış dediler&quot; diye ekledi.</p>\n\n<p>\n	İmam -s- kalkıp evinin yolunu tuttu, bedevi de onu izlemedeydi. İmam evine ulaştığında bedevi kapıda durmuş, İmam i&ccedil;eri girmişti. &Ccedil;ok kısa bir s&uuml;re sonra İmam, i&ccedil;inde d&ouml;rtbin dinar sarılı bir boh&ccedil;ayla geri d&ouml;n&uuml;p onu bedeviye verdi ve eğer az olursa onu affetmesini istedi! Bedevi neye uğradığını şaşırmıştı, boh&ccedil;ayı alıp &quot;B&ouml;ylesine mert bir insanın g&uuml;n&uuml;n birinde toprağın bağrına gitmesi yazık olmaz mı?&quot; diyerek şu mealde bir şiir okudu: &quot;Mertlik &ouml;l&uuml;r m&uuml; hi&ccedil;? C&ouml;mertlik toprağın altında kalır mı? İnsanlığını toprağa g&ouml;mebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r insanın? Mertlik g&uuml;neşe benzer, geceleri g&uuml;nd&uuml;ze &ccedil;evirip insanların yolunu aydınlatır.&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin -s- şehid d&uuml;şt&uuml;kten sonra onu toprağa vermeye gelenler sırtında koyu nasırlar g&ouml;rd&uuml;ler, İmam Seccad &quot;Babam geceleri sırtında yoksullarla yetimlere yiyecek taşırdı&quot; dedi, &quot;ceddimiz Emir&#39;el M&uuml;minin Ali&#39;den -s- Ehl-i Beyt imamlarına intikal eden hasletlerden biridir bu!&quot;</p>\n\n<p>\n	Bu noktada da m&uuml;cahidle inkılap&ccedil;ının yolları ayrılmaktadır: M&uuml;cahid yoksula ve fakire zaman ayırıp onlarla uğraşır, yardım eder, devrimciyse yoksullara yardım etmediği gibi &quot;bu yardım yoksulların sosyal patlamasını ve devrim fitilinin ateşlenmesini &ouml;nler&quot; diyerek b&ouml;yle bir yardımda bulunmak isteyenlere de engel olur.</p>\n\n<p>\n	M&uuml;cahid, hem bireyin saadetini ister, hem toplumun.</p>\n\n<p>\n	Devrimciyse &quot;Birey topluma feda edilmelidir&quot; der.</p>\n\n<p>\n	Sahi, bireyler topluma feda edildiğinde toplum kalır mı ortada?</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin -s- sokaktan ge&ccedil;erken kuru ekmek yiyen birka&ccedil; yoksul g&ouml;rd&uuml;; selam verdi. Onlar hazretin selamını alıp sofralarına buyur ettiler. İmam neşeyle onların sofrasına oturup &quot;Yediğiniz şey sadaka olmasaydı ben de sizinle yerdim&quot; buyurdu, &quot;Ama biz Ehl-i Beyt&#39;e sadaka haram edilmiştir.&quot; Sonra da onları evine davet etti, hep birlikte İmam&#39;ın -s- evine gittiler. İmam, evde ne varsa sofraya getirilmesini buyurdu, onları bizzat ağırladı, karınlarını iyice doyurup herbirine yeni giyecek ve bir miktar da para verdi.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;den -s- şu rivayet aktarılır:</p>\n\n<p>\n	Ceddim Resulullah&#39;ın -saa- ş&ouml;yle buyurduğunu bilirim: Namazdan sonra en iyi amel, g&uuml;nah olmaması şartıyla bir m&uuml;mini hoşnut edip onu sevindirmektir. Bir g&uuml;n, bir k&ouml;pekle yemek yiyen bir k&ouml;le g&ouml;rd&uuml;m, nedenini sorduğumda &quot;Ey Allah Resul&uuml;&#39;n&uuml;n oğlu&quot; dedi, &quot;&Ccedil;ok kederliyim, bu hayvancağızı hoşnut edersem Rabbimin de beni hoşnut edeceğini ummaktayım! Benim efendim olan zat bir yahudidir, ondan ayrılabileceğim anın arzusuyla yaşıyorum ben!&quot;</p>\n\n<p>\n	K&ouml;lenin bu s&ouml;z&uuml; &uuml;zerine İmam H&uuml;seyin -s- onun efendisine gidip ikiy&uuml;z dinar vererek bu k&ouml;leyi satın almak istediğini s&ouml;yledi. Onun, İslam Peygamberinin evladı olduğunu g&ouml;ren adamcağız &quot;O k&ouml;le sizin kademinize feda olsun&quot; dedi, &quot;Sizi hoşnut edecekse şu bağı da ona bağışlıyor, ikiy&uuml;z dinarınızı da size iade ediyorum!&quot; İmam &quot;Ben de bunu size bağışlıyorum&quot; buyurdu, yahudi bu bağışı kabul ettiğini ve onu k&ouml;lesine bağışladığını s&ouml;yledi, İmam &quot;Ben de k&ouml;leyi azad ediyor ve bu malları olduğu gibi ona bağışlıyorum&quot; buyurdu.</p>\n\n<p>\n	Bu sahneye şahid olan ve olayı ilgiyle izleyen ev sahibinin zevcesi hemen kelime-i şehadet getirip M&uuml;sl&uuml;man oldu, &quot;Bu iyiliklere karşılık ben de mihriyemi kocama bağışlıyorum&quot; dedi. Bunu duyan yahudi, &quot;Ben de İslam dinini kabul ettim&quot; diyerek M&uuml;sl&uuml;man oldu ve evini hanımına bağışladı.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar İmam H&uuml;seyin&#39;in -s- hayırsever bir adımıyla bir g&uuml;nde olup bitivermişti: Bir k&ouml;le azad olmuş, bir ihtiya&ccedil; sahibinin ihtiyacı giderilmiş, iki kafir M&uuml;sl&uuml;man olmuş, bir karı-koca arasındaki sevgi bağı g&uuml;&ccedil;lenmiş, samimiyet doğmuş ve niceden beridir kocasına sadık bir eş olan emektar bir kadın, bir evin maliki oluvermişti!...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Amr bin &Acirc;s&#39;ın oğlu Abdullah&#39;ın sahabenin zahidlerinden olduğu s&ouml;ylenir. Rivayete g&ouml;re bir g&uuml;n İmam H&uuml;seyin&#39;le -s- karşılaşan Abdullah, orada bulunanlara d&ouml;nerek &quot;G&ouml;klerde, yery&uuml;z&uuml; ehli arasında en sevilen insanı g&ouml;rmek isteyenler buna baksınlar!&quot; dedi ve esefle ekledi: &quot;Ama ben, Sıffin olaylarından sonra onunla hi&ccedil; konuşamadım artık!&quot;</p>\n\n<p>\n	Onun bu s&ouml;z&uuml;n&uuml; duyan sahabeden biri (Ebu Said) Abdullah&#39;ın elinden tutup onu İmam H&uuml;seyin&#39;in -s- yanına g&ouml;t&uuml;rd&uuml;. İmam &quot;Sen&quot; dedi, &quot;Benim, yery&uuml;z&uuml;n&uuml;n g&ouml;k ehli arasında en sevileni olduğumu bile bile Sıffin&#39;de bana ve babama karşı kılı&ccedil; &ccedil;ekip bizimle savaştın... Şunu bilmeni isterim: Allah&#39;a yemin ederim ki babam benden daha &uuml;st&uuml;nd&uuml;!&quot;</p>\n\n<p>\n	Abdullah ne diyeceğini bilemiyordu &quot;Babam &ouml;yle emretti, ben de ona itaat ettim&quot; dedi, &quot;Babamıza itaat etmemizi bizzat peygamber emretmedi mi bize?&quot;</p>\n\n<p>\n	İmam H&uuml;seyin -s- bakışlarını Abdullah&#39;a dikerek &quot;Ama&quot; buyurdu, &quot;Kur&#39;an-ı Kerim&#39;de de &quot;Eğer sizi kafir etmek isterlerse anne babanızı dinlemeyin&quot; buyruluyor!&quot;.. Kaldı ki bizzat Hz. Resulullah&#39;ın -saa- &quot;G&uuml;nah konusunda kimseye itaat edilemez!&quot; buyurduğunu da duymuşsundur. Bu durumda Allah&#39;ın kullarını razı etmek i&ccedil;in O&#39;nun g&uuml;nah ve haram kıldığı şeyleri yapabilir mi bir M&uuml;sl&uuml;man?&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- kapısını &ccedil;alan bir arap, paraya ihtiyacı olduğunu ve Peygamber&#39;in -saa- Ehl-i Beyt&#39;inden -s- yardım istemeye geldiğini s&ouml;yledi.</p>\n\n<p>\n	Kısa bir sohbetten sonra onun edebiyat&ccedil;ı ve yazar olduğunu &ouml;ğrenen İmam &quot;Babam Ali&#39;den her insanın değerinin yaptığı iyi işlerle &ouml;l&ccedil;&uuml;lmesi gerektiğini duydum&quot; buyurarak ş&ouml;yle dedi:</p>\n\n<p>\n	- Ceddim Resulullah da -saa- &quot;İnsanlara, bilgileri ve liyakatleri miktarınca iyilik ediniz buyurmuştur. Binaenaleyh ben de &uuml;&ccedil; soru soracağım sana; &uuml;&ccedil;&uuml;n&uuml; de bilirsen, şimdi elime ulaşan şu altın ak&ccedil;e dolu keseyi vereceğim sana! Eğer ikisini bilirsen 2/3&#39;&uuml;n&uuml;, birini bilirsen 1/3&#39;&uuml;n&uuml; vereceğim!</p>\n\n<p>\n	Adamcağız hem mah&ccedil;up olmuş, hem afallamıştı. Boynunu b&uuml;k&uuml;p:</p>\n\n<p>\n	- İlmin kaynağı sizsiniz! dedi. Ama eğer gerekli g&ouml;r&uuml;yorsanız sorun. Allah dilerse cevaplamaya &ccedil;alışırım!</p>\n\n<p>\n	İmam tebess&uuml;m ederek sordu.</p>\n\n<p>\n	- En iyi amel nedir?</p>\n\n<p>\n	- İman!</p>\n\n<p>\n	- İnsanı mahvolmaktan ne kurtarır?</p>\n\n<p>\n	- Allah&#39;a g&uuml;venmek.</p>\n\n<p>\n	- İnsanın s&uuml;s&uuml;-g&uuml;zelliği nedir?</p>\n\n<p>\n	- Sabırla i&ccedil;i&ccedil;e olan ilim.</p>\n\n<p>\n	- Ya olmazsa?</p>\n\n<p>\n	- C&ouml;mertlikle i&ccedil;i&ccedil;e bir servet ve zenginlik.</p>\n\n<p>\n	- Ya olmazsa?</p>\n\n<p>\n	- Diren&ccedil; e tahamm&uuml;lle i&ccedil;i&ccedil;e bir fakirlik.</p>\n\n<p>\n	- Ya o da olmazsa?</p>\n\n<p>\n	- O zaman bir yıldırımın tepesine d&uuml;ş&uuml;p onu oracıkta yakıp k&uuml;l etmesi yaşamasından daha iyidir!</p>\n\n<p>\n	İmam H&uuml;seyin -s- g&uuml;l&uuml;mseyerek elindeki altın ak&ccedil;e dolu keseyi ona verdi, bir de y&uuml;z&uuml;k hediye etti ona. Kesede bin altın vardı, y&uuml;z&uuml;ğ&uuml;n değeri 200 g&uuml;m&uuml;ş ak&ccedil;e ediyordu. Bedevi, hi&ccedil; beklemediği bunca ihsan karşısında bir an afalladı, kendine geldiğinde ilk s&ouml;z&uuml; &quot;Allah, risaletini kime vereceğini daha iyi bilir!&quot; oldu.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;a -s- fevkalade saygı g&ouml;sterir, onunla asla tartışmaz, onun her dediğini uygulardı. İkisinin de hayatta olduğu d&ouml;nemlerde bu iki Ehl-i beyt imamı arasında bir kez olsun anlaşmazlığa şahid olmadı kimse, iki kardeş, bir kez olsun kırılmadı yekdiğerine! İmam Hasan&#39;ın -s- yaptığı İmam H&uuml;seyin&#39;in -s- kabul&uuml;yd&uuml;, İmam H&uuml;seyin&#39;in yaptığı da İmam Hasan&#39;ın!</p>\n\n<p>\n	Ehl-i Beyt &ccedil;i&ccedil;eklerinden İmam Muhammed B&acirc;kır&#39;dan -s- ş&ouml;yle rivayet edilir: İmam H&uuml;seyin -s- ağabeyi Hz. Hasan&#39;ı pek sever, pek sayardı, ona zerrece muhalefeti olmazdı. Bir g&uuml;n İmam Hasan&#39;ı -s- ziyarete gittiğinde bir kadının o hazrete ağlayarak birşeyler anlattığını, İmam Hasan&#39;ın da -s- başını yere eğip ağlayarak onu dinlemekte olduğunu g&ouml;rd&uuml;. İmam H&uuml;seyin de orada durup ağlamaya başladı. Kadın oradan ayrıldıktan sonra iki kardeş de ayrılıp evlerine gittiler ve İmam H&uuml;seyinin -s- ağabeyine olan saygı ve terbiyesi bu ağlamanın nedenini sormasına engel olmuştu!</p>\n\n<p>\n	Bir g&uuml;n İmam Hasan&#39;la -s- sohbet ederlerken, İmam &quot;H&uuml;seyin&quot; dedi, &quot;d&uuml;n r&uuml;yamda Yusuf peygamberi g&ouml;rd&uuml;m, onu kutlayarak Z&uuml;leyha&#39;nın ısrarları karşısında g&ouml;sterdiği sabır, mertlik ve direncini &ouml;vd&uuml;m&quot; Bunun &uuml;zerine Hz. Yusuf &quot;Ya Hasan&quot; dedi, &quot;Sen de o g&uuml;n o kadının isteğini reddettin ve benim yaptığımın aynını sen de yaptın&quot; dedi.</p>\n\n<p>\n	İmam H&uuml;seyin -s- bir s&uuml;re &ouml;nce g&ouml;rd&uuml;ğ&uuml; o şaşırtıcı olayı hatırladı. Şimdi herşeyi anlamıştı. O evli olduğu halde kadınHhz. İmam Hasan&#39;a -s- ilgi duyduğunu s&ouml;ylemiş, İmam&#39;ın -s- onu reddetmesi &uuml;zerine ısrarda bulunmuş, onun ısrarı İmam&#39;ın Allah korkusuyla ağlamasına neden olmuştu.</p>\n\n<p>\n	İmam&#39;ın ağladığını g&ouml;ren kadıncağız da bu ısrarlı teklifinden dolayı pişmanlık duyup ağlamaya başlamıştı!..</p>\n\n<p>\n	-*-</p>\n\n<p>\n	O yıl İmam H&uuml;seyin&#39;le -s- ağabeyi İmam Hasan -s- yaya olarak Mekke&#39;ye doğru yola &ccedil;ıkmışlardı.</p>\n\n<p>\n	Yaya olarak haccetmeyi ahdetmiş, nezirde bulunmuşlardı.</p>\n\n<p>\n	Yolda onlarla karşılaşan M&uuml;sl&uuml;manlar da bineklerinden iniyor, yaya olarak onlara katılıyorlardı.</p>\n\n<p>\n	Yaya olarak bunca yolu katedemeyecek olanlar da vardı.</p>\n\n<p>\n	Hz. İmam Hasan&#39;dan -s- bir bineğe binmesini rica ettiler. İmam -s- &quot;Biz yaya olarak hacca gitmeyi nezrettik&quot; buyurdu &quot;Bineğe binemeyiz. Birazdan yolumuzu ayırıp başka yoldan gideceğiz, dileyen bineğine binebilir o zaman.&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam Hasan&#39;la İmam H&uuml;seyin arasında benzeri g&ouml;r&uuml;lmemiş bir saygı ve sevgi hakimdi. D&uuml;ş&uuml;nce ve fikirleri bunca aynı, davranış ve amelleri bunca uyumlu iki kardeşe rastlamak hemen hemen imkansız gibidir. İmam Hasan -s- Muaviye&#39;yle barış anlaşmasını imzaladığında İmam H&uuml;seyin -s- de bu anlaşmayı onaylamıştır. İmam Hasan gibi İmam H&uuml;seyin de -s- Muaiye&#39;ye biat etmemiştir. İki kardeş her zaman elele, her zaman y&uuml;rek y&uuml;reğe durmuş, s&ouml;zleri bir, tepkileri bir olmuştur.</p>\n\n<p>\n	İmam Hasan -s- şehid olduğunda Iraklılar İmam H&uuml;seyn&#39;e mektup yazıp Muaviye&#39;ye karşı kıyam etmesi halinde kendisini destekleyeceklerini bildirdiler. İmam H&uuml;seyin -s- bu teklifi reddederek &quot;Benimle Muaviye arasında imzalanmış bir anlaşma var&quot; dedi, &quot;Muaviye hayatta olduğu s&uuml;rece benim ahdime sadık olduğumu g&ouml;receksiniz!&quot;</p>\n\n<p>\n	Evet, bu anlaşma, aslında İmam Hasan&#39;la -s- Muaviye arasında imzalanan anlaşmaydı, ve İmam H&uuml;seyin -s- ağabeyi İmam Hasan&#39;ın -s- verdiği s&ouml;z&uuml;, bizzat kendisinin verdiği bir s&ouml;z olarak kabul etmişti!</p>\n\n<p>\n	Ve o, verdiği s&ouml;z&uuml; &ccedil;iğnemeyecek, kabullendiği bir ahdi bozmayacak kadar b&uuml;y&uuml;kt&uuml;...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	&Uuml;sam bin Mustalak ş&ouml;yle anlatır:</p>\n\n<p>\n	Medine&#39;ye gittiğimde H&uuml;seyin bin Ali&#39;yi -s- g&ouml;rd&uuml;m. Onun yakışıklı, alımlı, nurlu ve heybetli yaradılışı kıskan&ccedil;lık duygularımı kabarttı, &ouml;teden beri ona karşı d&uuml;şmanlık besliyordum, biz Şamlılar arasında Ali bin ebu Talib&#39;i k&uuml;&ccedil;&uuml;mseyici maksatla kullanılan isimlerin en &uuml;nl&uuml;s&uuml; &quot;Toprakoğlu toprak&quot; veya &quot;Toprağın babası&quot; anlamına gelen &quot;Eb&acirc; Turab&quot;dı. Onu k&uuml;&ccedil;&uuml;msemek i&ccedil;in &quot;Sen Eba Turab&#39;ın mı oğlusun?&quot; diye sordum. Hi&ccedil; rahatsız olmadan &quot;Evet&quot; dedi, bunun &uuml;zerine ağzıma geleni s&ouml;yleyip hakarete başladım, o sessizce dinliyordu. Benim hakaret ve k&uuml;f&uuml;rlerim tamamlanınca başını kaldırıp bana baktı. Aman Allah&#39;ım! Ne bakıştı o &ouml;yle?! Ben ona k&uuml;fretmiştim ve o, sevgi dolu bakışlarıyla &acirc;deta &ouml;p&uuml;p okşuyordu beni, &quot;Sıkma canını&quot; dedi şefkat dolu bir sesle, &quot;Allah Teala her ikimizi de affetsin diyelim! Bu şehirde yabancısın galiba, bana misafir olursan pek memnun olurum, garip bir M&uuml;sl&uuml;manı ağırlamaktan şeref duyarı. Bir isteğin, bir dileğin varsa s&ouml;yle, elimden geleni yaparım inşaallah!&quot;</p>\n\n<p>\n	Hayret ve mah&ccedil;ubiyetten donakalmıştım; o hemen anlamıştı bunu &quot;Sana darılmadım&quot; dedi, &quot;Senin hi&ccedil;bir su&ccedil;un yok! Allah Teala seni affetti bile inşaallah, merhametlilerin en merhametlisidir O!&quot;</p>\n\n<p>\n	Benim sustuğumu g&ouml;r&uuml;nce &quot;Şamlı mısın?&quot; diye sordu, &quot;Evet&quot; dedim.</p>\n\n<p>\n	&quot;Şam&#39;da Muaviye&#39;nin propagandaları seni bu hale getirmiş&quot; dedi, &quot;Asıl su&ccedil;lu başkasıdır, sen değil! S&ouml;yle kardeşim, senin i&ccedil;in yapabileceğim birşey var mı?&quot;</p>\n\n<p>\n	O sırada yer yarılsa da beni yutsaydı keşke... &Ouml;lmeyi nasıl da arzuladım o sırada. Onun bakışlarıyla karşılaşmamak i&ccedil;in hemen oradan uzaklaştım. O g&uuml;nden sonra benim nezdimde H&uuml;seyin&#39;le babası Ali&#39;den daha değerli kimse olmadı.&quot;</p>\n\n<p>\n	Evet, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;inin beşinci nuru olan Hz. H&uuml;seyin&#39;dir bu... D&uuml;nyadaki hangi inkılap&ccedil;ıda, hangi devrimcide b&ouml;yle bir ruh vardır sahi? Devrimci, kendisine hakaret edene şahin gibi saldırır. Halbuki İmam H&uuml;seyin -s- kendisine yapılan hakarete sevgiyle karşılık ermekte, saldırgana buseler kondurmaktadır!</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam Hasan-ı M&uuml;&ccedil;teba hazretlerinin -s- huzuruna varan bir M&uuml;sl&uuml;man kendisinin fakir olduğunu s&ouml;yleyerek yardım istemişti. İmam Hasan -s- ş&ouml;yle buyurdu:</p>\n\n<p>\n	- Yardım isteyen insan şu &uuml;&ccedil; halde birinde olur; ya ağır bir bor&ccedil; altındadır, ya zilletli bir yoksulluğa d&uuml;şm&uuml;şt&uuml;r, ya da zilletli bir diyetin altındadır. Senin durumun nasıl?</p>\n\n<p>\n	- Ben de bu &uuml;&ccedil;&uuml;nden birine m&uuml;ptelayım efendim!</p>\n\n<p>\n	İmam Hasan -s- y&uuml;z altın ak&ccedil;e vererek onun g&ouml;nl&uuml;n&uuml; aldı. Oradan ayrılan Arap, doğru Hz. H&uuml;seyin&#39;in -s- yanına gidip yardım isteğini tekrarladı. İmam Hasan&#39;dan aldığı cevabın aynısını İmam H&uuml;seyin&#39;den almıştı! İmam &quot;Ağabeyim sana ne kadar verdi?&quot; diye sordu, Arap, y&uuml;z altın aldığını s&ouml;yleyince İmam H&uuml;seyin ona 99 altın bağışladı... &Ccedil;&uuml;nk&uuml; ağabeyi Hasan&#39;dan &ouml;ne ge&ccedil;mek istememişti H&uuml;seyin!..</p>\n\n<p>\n	Her iki kardeş de mertlik ve yiğitlikte birbirine denk, insanlara yardım ve şefkatte yekdiğeriyle tıpatıp aynıydı... Yoksulun elinden tutar, fakiri doyurur, &ccedil;ıplağı giydirir, kimseye &ouml;fkeyle davranmazlardı. İnsan yetiştiren bir okuldu her ikisi de... Ameli ve emeli insaniyet timsaliydi her ikisinin de! K&ouml;t&uuml;l&uuml;ğe ve kabalığa iyilikle ve incelikle karşılık veren bu b&uuml;y&uuml;k insanlar, iyilik ve inceliğe, nezaket ve terbiyeye nasıl karşılık veriyordu acaba?!</p>\n\n<p>\n	-*-</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- evinde hizmet&ccedil;ilik yapan bir cariye bir g&uuml;n bir demet g&uuml;l verdi İmam&#39;a. İmam H&uuml;seyin -s- g&uuml;l&uuml; alıp &quot;Seni az&acirc;d ettim&quot; buyurdu. Bu sırada orada bulunan Enes &quot;Bir demet g&uuml;l verdi diye onu azad mı ettiniz?&quot; diye hayretle sorunca &quot;Bu&quot; buyurdu, &quot;Allah Teal&acirc;&#39;nın bize verdiği bir terbiyedir, Rabbimiz bizi b&ouml;yle eğitip yetiştirmiştir ey Enes, biz, yapılan her iyiliğe, daha iyisiyle karşılık veririz, onun takdim ettiği hediyeden daha g&uuml;zel olan tek şey, onun h&uuml;rriyetiydi!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	H&uuml;seyn&icirc; okulda iyiliğin karşılığı &quot;daha g&uuml;zel bir iyilik&quot;tir!</p>\n\n<p>\n	Evet, insanlık okulu budur işte!</p>\n\n<p>\n	H&uuml;manizm t&uuml;rk&uuml;leri s&ouml;yleyenler; H&uuml;seyn&icirc; okulla tanıştıklarında susarlar.</p>\n\n<p>\n	Susar ve saygıyla eğilirler yerlere kadar...</p>\n\n<p>\n	Muhammed&#39;in -saa- Ehl-i Beyt&#39;inin (a.s) okulunda iyiliğe daha g&uuml;zel bir iyilikle karşılık vermeyenler insan sayılamazlar ve iyiliğe k&ouml;t&uuml;l&uuml;kle karşılık verenlerse &ccedil;akaldan daha aşağılık bilinirler...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	N&acirc;fi Erzef, h&acirc;riciler g&uuml;ruhunun reisiydi. İmam Ali&#39;yi -s- kafir bilen ve o hazrete d&uuml;şmanlık besleyen bir g&uuml;ruhun reisi olarak bir g&uuml;n Hz. İmam H&uuml;seyin&#39;e -s- gidip &quot;Allah&#39;ı bana anlat hele!&quot; dedi kaba bir tavırla. İmam H&uuml;seyin -s-</p>\n\n<p>\n	- Allah&#39;ı g&ouml;zle g&ouml;remezsin! buyurdu ve ekledi: O&#39;nu yarattığıyla kıyaslayamazsın! O, herkese yakındır, ama madde değildir; herkesle birliktedir, ama bir cisim gibi kimseye yapışık değildir. Pek &uuml;st&uuml;n ve y&uuml;ce bir mevkidedir O, ama kimseden uzak değildir. Birdir ve tektir, b&ouml;l&uuml;şmez, ayrışmaz. Ayetleri, O&#39;nu tanıtmaktadırlar. Ayetleri O&#39;nun nişaneleri, O&#39;nun al&acirc;metleridir. O&#39;ndan başka ilah yoktur, Y&uuml;ce mi y&uuml;cedir O; her nevi eksik ve kusurdan m&uuml;nezzehtir.</p>\n\n<p>\n	Nafe &quot;Ne de g&uuml;zel konuştun!&quot; deyince İmam &quot;Duydum ki&quot; buyurdu, &quot;Beni , babamı ve ağabeyimi kafir bilirmişsin?..&quot;</p>\n\n<p>\n	Nafe &quot;Evet, &ouml;yle d&uuml;ş&uuml;n&uuml;yordum&quot; dedi, &quot;Ama siz, İslam &ouml;nderleri, hak imamlar ve dinin yol g&ouml;steren kılavuzları ve parlak yıldızlarısınız!&quot;</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Bir g&uuml;n İmam H&uuml;seyin&#39;in -s- K&acirc;&#39;be&#39;nin yanında Allah&#39;a ş&ouml;yle yakarmakta olduğunu g&ouml;rd&uuml;ler:</p>\n\n<p>\n	&quot; Ya Rabbim! Sen nimetlerini tamamladın bana, ben ş&uuml;kr&uuml;n&uuml; hakkıyla yerine getiremedim ve sen bu y&uuml;zden nimetlerini almadın benden. Hastalığa yakalandığımda sabır ve tahamm&uuml;l g&ouml;stermedim, ama sen hastalığımın s&uuml;rmesine dayanamadın, Sencileyin kerem sahibinden, kerem ve l&uuml;tuftan başka şey g&ouml;r&uuml;lmez elbet!&quot;</p>\n\n<p>\n	-*-</p>\n\n<h2>\n	İnsanlık Ş&acirc;hikası</h2>\n\n<p>\n	İmam H&uuml;seyin&#39;in -s- insanlık camiasına sunduğu &ouml;rnek davranış ve &quot;insanlık ş&acirc;hikası&quot;, hi&ccedil;bir din ve hi&ccedil;bir okulda benzerine rastlanmayacak fevkal&acirc;de bir şeydir.</p>\n\n<p>\n	Hi&ccedil;bir ideoloji ve dinde ikinci bir &quot;H&uuml;seyin&quot; yoktur.</p>\n\n<p>\n	Şehid olduğu g&uuml;n susuzdu H&uuml;seyn...</p>\n\n<p>\n	Niceden beridir bir yudum su i&ccedil;memişti o g&uuml;n...</p>\n\n<p>\n	Susuzluk... Hele kızgın g&uuml;neşin altındaki o dayanılmaz susuzluk insanın takatini t&uuml;ketir, hışmını ve &ouml;fkesini artırır, intikam duygusunu kam&ccedil;ılar.</p>\n\n<p>\n	Aşura g&uuml;n&uuml; sabahından itibaren Hz. H&uuml;seyin -s- hep hareket halindeydi. Bir l&acirc;hza olsun dinlenmemiş, s&uuml;rekli savaşmıştı.</p>\n\n<p>\n	B&ouml;ylesine &ccedil;etin ve namert&ccedil;e bir savaş, her yiğidin canını sıkar, her mert savaş&ccedil;ının &ouml;fkesini artırır.</p>\n\n<p>\n	Er meydanına &ccedil;ıktığında yalnızdı.</p>\n\n<p>\n	Yapayalnız.</p>\n\n<p>\n	Ne yardım edecek biri vardı, ne g&uuml;venebileceği bir emin... B&uuml;t&uuml;n y&acirc;renleri g&ouml;zlerinin &ouml;n&uuml;nde savaşa savaşa şehid d&uuml;şm&uuml;şlerdi. En azizleri &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml; g&ouml;zlerinin &ouml;n&uuml;nde... Kundaktaki yavrusuna bile acımamışlardı. B&uuml;t&uuml;n sevdiklerini elinden almış, hakaretler etmiş, incitmişlerdi onu b&uuml;t&uuml;n g&uuml;n..</p>\n\n<p>\n	Bir insanın havsalasının alabileceği her acıyı, her bel&acirc; ve fel&acirc;keti tatmış, bilfiil yaşamıştı bir g&uuml;nde...</p>\n\n<p>\n	Bir insanı koca nehrin kenarında susuz bırakırlar da &ouml;fkelenmez mi?</p>\n\n<p>\n	Kurttan kuştan bile esirgenmeyen Fırat&#39;ı peygamber &ccedil;i&ccedil;eğinden esirgerler de rahatsız olmaz mı?</p>\n\n<p>\n	Bir insanın b&uuml;t&uuml;n sevdikleri g&ouml;zlerinin &ouml;n&uuml;nde birer birer doğranır, kundaktaki bebesi kollarında oklanır, eşinin, ablasının ve kızlarının bu &ccedil;akallar s&uuml;r&uuml;s&uuml;ne esir d&uuml;şeceğini g&ouml;r&uuml;r de dertten - kederden bağrı bin par&ccedil;a olmaz mı?</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar her insanı &ouml;fkeden &ccedil;ılgına &ccedil;evirir, intikam duygularını kam&ccedil;ılar elbet...</p>\n\n<p>\n	O kızgın g&uuml;neşin altında bunca fel&acirc;keti yaşayıp da susuz savaşmak, her savaş&ccedil;ı i&ccedil;in zor, her insan i&ccedil;in tahamm&uuml;l&uuml; &ccedil;etindir elbet.</p>\n\n<p>\n	İşte bu şartlar altında İmam H&uuml;seyin -s- meydana &ccedil;ıkıp kendisiyle teke tek savaşacak bir er istedi.</p>\n\n<p>\n	Onca zulme, onca ezaya uğramış, b&uuml;t&uuml;n azizlerini suya bile doyuramadan birer birer kaybetmiş ve şimdi susuzluktan dili damağına yapışmış bir insan i&ccedil;in &ouml;l&uuml;m&uuml;ne bir savaştan başka &ccedil;are kalmış mıdır?</p>\n\n<p>\n	Savaşmak i&ccedil;in er meydanındadır şimdi. Ama intikamcı değildir o. Kompleks ve ukde yabancıdır H&uuml;seyn&#39;e. Ceddi Resulullah -saa- gibi o da b&uuml;t&uuml;n varlığıyla sevgi ve şefkat doludur.</p>\n\n<p>\n	Eşsiz bir insanlık &ouml;rneğidir H&uuml;seyin...</p>\n\n<p>\n	Onun er istemesi &uuml;zerine Yezid ordusundan Temim adlı &uuml;nl&uuml; savaş&ccedil;ı &ccedil;ıktı meydana.</p>\n\n<p>\n	Kıyasıya vuruştular.</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden Temim&#39;in ayağı bir kılı&ccedil; darbesiyle yere d&uuml;şt&uuml;.</p>\n\n<p>\n	Temim acılar i&ccedil;inde yere kapaklanmıştı.</p>\n\n<p>\n	İmam ona yaklaşıp baktı.</p>\n\n<p>\n	Temim&#39;in tepesine bir kılı&ccedil; darbesi değil, hi&ccedil; beklemediği yıldırım gibi bir soru inmişti:</p>\n\n<p>\n	- Yardım etmemi ister misin Temim?</p>\n\n<p>\n	Temim neye uğradığını şaşırmıştı. O şartlarda savaş meydanında hi&ccedil; beklemediği bir davranıştı bu. Acı ve hayretle buruşan y&uuml;z&uuml;n&uuml; utan&ccedil;la yere eğip</p>\n\n<p>\n	- Kabilemin adamlarını yardıma &ccedil;ağırın!.. dedi. Onlar gelip g&ouml;t&uuml;r&uuml;r beni...</p>\n\n<p>\n	İmam&#39;ın kendisini &ouml;ld&uuml;rmeyişine hal&acirc; inanamıyordu...</p>\n\n<p>\n	İmam, Yezid ordusuna seslenip Temimoğullarını &ccedil;ağırdı. Gelip yaralılarını g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	İmam Temim&#39;in canını bağışlamıştı!</p>\n\n<p>\n	Elinizdeki kitabın ileriki b&ouml;l&uuml;mlerinde, İmam&#39;ın bu t&uuml;r inanılmaz mertliklerine daha &ccedil;ok şahit olacaksınız.</p>\n\n<p>\n	İnsanlık şahikasında duran H&uuml;seyin -s- i&ccedil;in alel&acirc;de mertliklerdir bunlar...</p>\n\n<p>\n	Damarlarında Muhammed&#39;le -saa- Ali&#39;nin -s- kanını taşıyan ve Kevser kadını Hz. F&acirc;tım&acirc;-ı Zehr&acirc;&#39;nın -s- ellerinde yetişen biri i&ccedil;in alel&acirc;de davranışlardır bunlar...</p>\n\n<p>\n	Evet, sırf yiğitliğiyle yiğit olan en bahadır insanlar bile, o dayanılmaz şartlar ve onca zul&uuml;m karşısında d&uuml;şmanını yere serdiğinde zerrece acımaz... G&ouml;z&uuml;n&uuml; kırpmadan kellesini alır oracıkta. Mazlum ve susuz &ouml;ld&uuml;r&uuml;len azizlerini hatırlayıp onların intikamını alır hemen.</p>\n\n<p>\n	Kimse de bu y&uuml;zden kınamaz onu.</p>\n\n<p>\n	Hatta intikam alabildiği ve kelleler &uuml;zerine kelleler yığabildiği i&ccedil;in adı dillere destan olur.</p>\n\n<p>\n	H&uuml;seyin de bir destanlar kahramanıdır zaten.</p>\n\n<p>\n	Ama o, hi&ccedil;bir kahramanın yapamayacağı kahramanlıklar g&ouml;stermekle &uuml;nl&uuml; bir ailenin oğludur.</p>\n\n<p>\n	Kin ve nefret yakışmaz ona.</p>\n\n<p>\n	&Ouml;l&uuml;m&uuml; hakettiği halde, pen&ccedil;esine d&uuml;ş&uuml;rd&uuml;ğ&uuml; d&uuml;şmanını aman dilediği i&ccedil;in serbest bırakır!..</p>\n\n<p>\n	Aman dilenen d&uuml;şmanının canını bağışlar...</p>\n\n<p>\n	Evet... &quot;&Ouml;rnek insan&quot;ı g&ouml;rmek isteyenler Hz. H&uuml;seyn&#39;e -s- bakmalıdırlar. &Ouml;rnektir o. Ger&ccedil;ek anlamda insan olmanın canlı bir timsalidir H&uuml;seyin -s-.</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Muharrem&#39;in 7. g&uuml;n&uuml;...</p>\n\n<p>\n	Yezid orduları kendi hayvanlarından esirgemedikleri suyu, Hz. Resulullah&#39;ın -saa- Ehl-i Beyt&#39;ine kesiyorlar.</p>\n\n<p>\n	İmam H&uuml;seyin -s- &ccedil;ocukları ve y&acirc;renleri Fırat&#39;ın biraz &ouml;tesinde, ama susuzdurlar...</p>\n\n<p>\n	Birka&ccedil; kırbada kalan az miktardaki su, herkes arasında b&ouml;l&uuml;şt&uuml;r&uuml;l&uuml;r.</p>\n\n<p>\n	O sıcakta bir avu&ccedil; su kimseye k&acirc;r etmez...</p>\n\n<p>\n	İmam H&uuml;seyin -s- susuz olduğu halde kendi payına d&uuml;şen suyu i&ccedil;mez, k&uuml;&ccedil;&uuml;k &ccedil;ocuklara ayırır.</p>\n\n<p>\n	Hz. Zeynep de -s- ağabeyinin yaptığını yapar ve suyunu &ccedil;ocuklara verir.</p>\n\n<p>\n	İmam H&uuml;seyin -s- bir tavır koyar da, Ali&#39;nin &quot;Fazilet ve erdem timsali&quot; olan yiğit.</p>\n\n<p>\n	Abbas&#39;ı onu izlemez mi?</p>\n\n<p>\n	Ebu&#39;l F&acirc;zıl Abbas da -s- aynı şeyi yapar!..</p>\n\n<p>\n	&Ouml;zveridir bu.</p>\n\n<p>\n	B&uuml;t&uuml;n insanlığa bir fedakarlık dersidir.</p>\n\n<p>\n	Kendisini değil, başkalarını d&uuml;ş&uuml;nmek, zayıf ve g&uuml;&ccedil;s&uuml;z olanları kendisine tercih etmek insanlığın en doruk noktasıdır. Hele zorsa... Pek &ccedil;etin, pek dayanılmazsa...</p>\n\n<p>\n	&quot;Ev i&ccedil;in elzem olan kandil, mescide rev&acirc; değildir&quot; derler. Kendisi birşeye pek muhta&ccedil; olan birinin, onu başkasına vermekle m&uuml;kellef olmadığı im&acirc; edilir bununla.</p>\n\n<p>\n	Hz. H&uuml;seyn&#39;in -s- okulu b&ouml;yle değildir.</p>\n\n<p>\n	Kendisi susuzdur, Zeyneb&#39;i susuzdur, Abbas&#39;ı susuzdur... Hem de pek susuz... Ama kendi suyunu &ccedil;ocuklara verir ve Allah&#39;ın rızasını kazanır onlar... O g&uuml;nden sonra bir yudum su dahi bulamayacaklarını bile bile hem de!..</p>\n\n<p>\n	&quot;Allah&#39;la alışveriş&quot;tir bu işte...</p>\n\n<p>\n	Komunizm okulu &quot;fakiri daha da fakirleştiri, zengini fakir kıl!&quot; der</p>\n\n<p>\n	H&uuml;seyn&icirc; okulsa &quot;yoksulu zengin kıl, ihtiyacı olanın ihtiyacını gidermeyi prensip edin!&quot; der.</p>\n\n<p>\n	&Ouml;nceki &quot;Halkı devletin k&ouml;lesi ve uşağı kıl!&quot; derken, beriki &quot;Devlet, halkın hizmetk&acirc;rı olmalıdır!&quot; der.</p>\n\n<p>\n	Biri &quot;İntikam al, vur, &ouml;ld&uuml;r, hapset, acıma, yak, yık, varını yoğunu yağmala!&quot; der, diğeri &quot;Affet, vurma, &ouml;ld&uuml;rme, dirilt, serbest bırak, evini başına yıkma, kimseyi yağmalama!&quot; der.</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"#_ftnref1\">*</a>1 - Hz. Ali&#39;nin -s- şehadet haberi şam&#39;a ulaştığında, onun namaz kılarken ter&ouml;r edildiğini duyan &ccedil;oğđu Şamlı M&uuml;sl&uuml;man &quot;Ali namaz kılıyor muydu ki?!!&quot; diyerek hayretini gizleyememiştir. Y. Bendiderya.</p>\n\n<p>\n	<a href=\"#_ftnref2\">*</a>2 - Roma imparatorluğu- İ. Bendidery&acirc;.</p>\n\n<p>\n	&nbsp;</p>','Hüseyni Yol ve Emevi Yol','','publish','closed','open','','huseyni-yol-ve-emevi-yol-2','','','2020-05-08 13:18:19','2020-05-08 10:18:19','',0,'http://islamex.com/?p=2822',0,'post','',0),(2823,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h5 style=\"text-align: right;\">\n	H&uuml;seyin HATEMİ</h5>\n\n<p align=\"center\">\n	Allah&rsquo;tan başka il&acirc;h olmadığına g&ouml;re; &ldquo;Şer Tanrısı&rdquo; bir vesveseden ibarettir. <strong>Nur</strong> asıldır ve mutlaktır. Zulmet b&ouml;yle değildir. Nur ezel&icirc; ve ebed&icirc;dir. Zulmet; bizim, nefsimizi perdeleri kapalı bir karanlık odaya hapsetmemizden doğar. İblis ve ona t&acirc;bi olanlar, bizi <strong>Nur</strong>&rsquo;dan ka&ccedil;maya teşvik ederler.</p>\n\n<p>\n	Rehak ve bakhs&rsquo;dan kurtulmamız irad&icirc;dir. Rehak ve bakhs Cinn Suresi&rsquo;nde beyan edilen &ldquo;Zulmet h&acirc;lleri&rdquo;, nefsimizi Nur&rsquo;dan tecrit etmemizden doğan manev&icirc; hastalıklardır. (Cinn Suresi, 72/6, 12.) (En&rsquo;&acirc;m Suresi, 6/112&rsquo;ye de bakınız.)</p>\n\n<p>\n	Allah g&ouml;klerin ve yery&uuml;z&uuml;n&uuml;n nurudur. Bu Nur bir Mişkat, bir Kandil yuvası ile simgelenir. Mişkat, b&uuml;y&uuml;k sevgili Resul-i Ekrem&rsquo;i (s.a.a) simgeler. Bu kandil yuvasındaki Kandil, Emir&rsquo;&uuml;l-M&uuml;minin&rsquo;i, o kandili (Misbah) &ccedil;epe&ccedil;evre saran sır&ccedil;a, <strong>&ldquo;Siz onlara, onlar size giysisiniz.&rdquo;</strong> ayet-i kerimesinin işareti ile Fatıma&rsquo;nın simgesidir. On İki İmam&rsquo;ın her biri de aynı Nur&rsquo;un simgesidirler. (N&ucirc;r&rsquo;un Al&acirc; N&ucirc;r!)</p>\n\n<p>\n	Bu hidayet &ouml;nderlerini seven, il&acirc;h&icirc; sevgiye ulaşır. (&Acirc;l-i İmr&acirc;n, 3/31)</p>\n\n<p>\n	Allah; kendisini sevenleri, zulmetlerden kurtarır, karanlıklarından Nur&rsquo;a iletir. Allah&rsquo;ın velilerini ve dolayısı ile Allah&rsquo;ı sevmeyen, bencil &ccedil;ıkarının veya saptırılmış i&ccedil; g&uuml;d&uuml;lerinin tutsağı olmakta ve kalmakta direnenler ise karanlıklara, zulmetlere d&uuml;şerler. (Bakara, 2/257)</p>\n\n<p>\n	&ldquo;Ruh hastalıkları&rdquo; dediğimiz &ldquo;nefs hastalıkları&rdquo;ndan kurtulmak isteyen, &ldquo;Kur&rsquo;&acirc;n-ı N&acirc;tık ve Urvet&rsquo;ul-Vuska&rdquo; olan Ehlibeyt İmamları&rsquo;ndan hangisinin sevgisine ulaşabilirse, bu sevgi vasıtası ile kendisini il&acirc;h&icirc; sevgiye ulaştırabilir.</p>\n\n<p>\n	H&uuml;seyin, Seyyid&rsquo;uş-Ş&uuml;hedadır. Onun sevgisi insanı il&acirc;h&icirc; sevgiye ulaştıran anahtardır.</p>\n\n<p>\n	H&uuml;seyin sevgisi olmayanın ger&ccedil;ek insanlıktan nasibi &ccedil;ok az olabilir. Hele ancak kalbinde H&uuml;seyin sevgisi yerine H&uuml;seyin&rsquo;e kin olan kimse, insanlıktan nasibi olmayan kimse demektir.</p>\n\n<p>\n	İlk binasını Adem&rsquo;in yaptığı K&acirc;be&rsquo;yi 680 yılının hac g&uuml;nlerinde ziyaret eden H&uuml;seyin, haccı tamamlamaksızın Kerbel&acirc; yolculuğuna &ccedil;ıktı. &Ccedil;&uuml;nk&uuml; bu hac, Yezid&rsquo;in &ldquo;hil&acirc;fet&rdquo;inde ger&ccedil;ekleştirildiği zannedilen, fakat ger&ccedil;ekleştirilmesine ve makbul olmasına imk&acirc;n olmayan bir s&ouml;zde hac idi. Adem (a.s), M.&Ouml;. 5593 yılının 10 eyl&uuml;l&uuml;nde K&acirc;be&rsquo;yi (Beyt&rsquo;&uuml;l-Atik), insanlık i&ccedil;in ilk inşa edilen &ldquo;Beyt&rdquo; olarak inşa etti. M.&Ouml;. 5594 yılının 10 ekiminde, bu yerde insanlığa ilk tebliği yapmıştı. Bu g&uuml;n, &ldquo;B&uuml;y&uuml;k G&uuml;n&rdquo;, 10 eyl&uuml;l g&uuml;n&uuml; de ileride &ldquo;Kurban Bayramı&rdquo; g&uuml;n&uuml; olacaktır. Mil&acirc;ttan sonra 680 yılında, yine g&uuml;neş takvimine g&ouml;re 10 ekim ile, ay takvimine g&ouml;re 10 muharrem aynı g&uuml;nde birleşmiş, &ldquo;B&uuml;y&uuml;k Kurban&rdquo; vadesi gelmiş idi. B&uuml;y&uuml;k Kurbanlık (Zibh-i Azim) H&uuml;seyin olduğuna g&ouml;re, K&acirc;be&rsquo;yi tavaf ettikten sonra, vaade yerine doğru yola &ccedil;ıkması gerekiyordu. Kevser Suresi&rsquo;nde de &ldquo;Venhar!&rdquo; ile buna işaret vardı. &Ouml;nceki kitaplarda &ldquo;<strong>B&uuml;y&uuml;k Kurban</strong>&rdquo; belirtilmiş idi. Susuz bırakılarak şehit edileceği de yazılmış, m&uuml;barek kanının Kerbel&acirc;&rsquo;ya d&ouml;k&uuml;leceği de haber verilmiş idi. Kitab-ı Mukaddes&rsquo;i tahrif edenler, &ldquo;<strong>Zibh-i Azim</strong>&rsquo;i&rdquo; &ldquo;G&ouml;kten indirilen ko&ccedil;&rdquo;a &ccedil;evirdiler. İsmail&rsquo;in (a.s) imtihanını da İshak&rsquo;a (a.s) aktardılar.</p>\n\n<p>\n	Buna rağmen &ldquo;B&uuml;y&uuml;k Kurban&rdquo; unutulmadı ki, Hristiyanlar da daha sonra &ldquo;B&uuml;y&uuml;k Kurban&rdquo;ın Mesih İsa (a.s) olduğunu iddia edebilmek i&ccedil;in &ldquo;Kerbel&acirc;&rdquo;yı &ldquo;Graal, grail&rdquo; dedikleri bir k&ouml;şeye &ccedil;evirerek &ccedil;armıhtaki havarinin b&ouml;ğr&uuml;n&uuml;n mızraklarla delindiğini, kanın bu kasede toplandığını ileri s&uuml;rd&uuml;ler. Onlara g&ouml;re de bu havari bizzat İsa idi. B&ouml;ylece; <u>&ldquo;B&uuml;y&uuml;k Kurban&rdquo;</u> İsa Mesih oluyordu.</p>\n\n<p>\n	Oysa İsa Mesih&rsquo;in g&ouml;revi ayrı idi. &ldquo;B&uuml;y&uuml;k Kurban&rdquo;ı &ldquo;Mesih&rdquo; saydılar. H&uuml;seyin&rsquo;in susuz şehit edileceğini de bildikleri i&ccedil;in bu vahyin ger&ccedil;ekleşmesi amacı ile, İsa&rsquo;nın &ldquo;Susadım!&rdquo; dediğini ve sonra &ccedil;armıhta can verdiğini ileri s&uuml;rd&uuml;ler. (Bkz. Yuhanna, 19/29)</p>\n\n<p>\n	M&uuml;sl&uuml;man &ccedil;oğunluğu da Kerbel&acirc;&rsquo;dan sonra bile uyanmadılar. Musev&icirc; &ccedil;oğunlun tuttuğu yolu benimseyip &ldquo;Zibh-i Azim, İsmail&rsquo;e bedel g&ouml;kten indirilen ko&ccedil;tur, &lsquo;Venhar&rsquo;ın anlamı da tekbir sonrasında ellerini kaldırmadır veya yine kurban bayramında kurban kesmektir.&rdquo; dediler. Ehlibeyt dostu olduklarını i&ccedil;tenlikle s&ouml;yleyenler arasından bile &ldquo;H&uuml;seyin Kerbel&acirc;&rsquo;ya giderken şehit edileceğini bilmiyordu.&rdquo; diyenler &ccedil;ıktı. İbn-i Haldun gibi eyyamcı oport&uuml;nistler de bu g&ouml;r&uuml;şte idiler ve &ldquo;H&uuml;seyin, başaramayacağı bir işe kalkışarak g&uuml;naha girdi, bu g&uuml;nahlarının bağışlanacağını umarız.&rdquo; k&uuml;stahlığına d&uuml;şt&uuml;ler. Daha ileri gidenler, &ldquo;H&uuml;seyin, d&uuml;nya saltanatı hırsına kapılarak Yezid gibi gen&ccedil;, yakışıklı, soylu bir h&uuml;k&uuml;mdara isyan etti; Yezid&rsquo;in haberi ve isteği olmaksızın İbn-i Ziyad&rsquo;ın emri ile bu ayaklanma bastırıldı.&rdquo; hezeyanını sayıklamayı s&uuml;rd&uuml;rd&uuml;ler. H&uuml;seyin&rsquo;e ağlayanların bir kısmı da bazı Yezid&icirc; davranışları benimseyerek ve bunlara karşı olanları &ldquo;gericilik&rdquo;le niteleyerek kendileri ile &ccedil;elişkiye d&uuml;şt&uuml;ler. Hidayet İmamları bu gibiler i&ccedil;in, <em>&ldquo;Bizi ger&ccedil;ekten seven, bizim s&ouml;z&uuml;m&uuml;z&uuml; tutar, bizim yolumuzu izler.&rdquo;</em> buyurmuş idiler.</p>\n\n<p>\n	Bu tuzağa kapılmayan, H&uuml;seyin&rsquo;in kadrini bilen kimseler arasından da &ldquo;H&uuml;seyn&icirc;&rdquo; olmayan davranış ve se&ccedil;imleri &ldquo;H&uuml;seyn&icirc;&rdquo; zannedenler oldu. Esasen 680 10 muharreminden sonra &uuml;mmetin &ccedil;oğunluğu H&uuml;seyin&rsquo;in değerinin, Kerbel&acirc;&rsquo;nın &ouml;neminin bilincinde olsalar, olabilseler idi, bir&ccedil;ok musibetin zilletinden ve bug&uuml;n o m&uuml;barek yerlerin durumunun zilletinden korunmuş olacaklardı. Kurban Bayramı&rsquo;nı, H&uuml;seyin&rsquo;in uğruna şehit olarak insanlığa &ouml;rnek verdiği il&acirc;h&icirc; sevgi yolunun &ouml;l&uuml;ms&uuml;z değerlerinin simgelendiği bir b&uuml;y&uuml;k bayram olarak idrak edecek yerde bir nevi oryantal boğa g&uuml;reşi ve sonucunda kavurma ş&ouml;lenine &ccedil;evirenler, aynı duygusuzluğun daha k&ouml;t&uuml; bir tezah&uuml;r&uuml; ile bir ay sonraki &ldquo;<strong>B&uuml;y&uuml;k Kurban&rsquo;ın G&uuml;n&uuml;</strong>&rdquo;n&uuml; de &ldquo;<strong>Aşure Tatlısı Festivali</strong>&rdquo;ne &ccedil;evirdiler. <em>&ldquo;Ehlibeytim Nuh&rsquo;un gemisi gibidir, kurtuluş gemisidir.&rdquo;</em> hadisine dikkat edecek yerde, <u>&ldquo;Bug&uuml;n Nuh Peygamber aşure pişirdi.&rdquo;</u> masalına kapıldılar. Emir&rsquo;&uuml;l-M&uuml;minin (a.s), Resul-i Ekrem&rsquo;in (s.a.a) irtihalinden (24) yıl sonra, <em>&ldquo;Allah&rsquo;ın dinini ters-y&uuml;z edilmiş giysiye d&ouml;nd&uuml;rd&uuml;ler.&rdquo;</em> buyurmuş idi. Bundan da bir (24) yıl sonra, 680 Aşura&rsquo;sında bu ters-y&uuml;z edilmiş giysi bile par&ccedil;alandı. <u>&ldquo;Din garip oldu.&rdquo;</u> Fakat ilelebet b&ouml;yle olacak değildir. Allah&rsquo;ın vaadi haktır. Allah, nurunu tamamlayacaktır. &ldquo;<strong>Ebter</strong>&rdquo; olanlar, Kerbel&acirc;&rsquo;da yaptıkları gibi, Allah&rsquo;ın nuru olan H&uuml;seyin&rsquo;i &uuml;fleyerek s&ouml;nd&uuml;rmeye kalkışan beyinsizlerdir. Salihler Arz&rsquo;a v&acirc;ris olacak, &ldquo;Akıbet&rdquo; muttakilerindir&rdquo; sırrı tecelli edecektir.</p>\n\n<p>\n	Bizim g&ouml;nl&uuml;m&uuml;z nasıl?</p>\n\n<p>\n	İblis&rsquo;in vesveselerinin doğurduğu infil&acirc;k ile viraneye mi d&ouml;nd&uuml;? Sadr &acirc;lemimizi &ldquo;vir&uuml;sler&rdquo; mi sardı?</p>\n\n<p>\n	Bu harabeyi tekrar onarmak ve şenlendirmek istiyorsak, bu vir&uuml;sleri temizlemek istiyorsak, Allah&rsquo;ın rahmetinden &uuml;midi kesmeyelim. Ehl-i Beyt&rsquo;in, H&uuml;seyin&rsquo;in değerini idrak etmedik&ccedil;e ve sevgileri olmadık&ccedil;a niha&icirc; ve en y&uuml;ce kurtuluşa ermek m&uuml;mk&uuml;n değildir. Allah rahmetine gark etsin, Muhammed İkbal <u>&ldquo;H&uuml;seyin&rsquo;in kanı ile sulanmadık&ccedil;a, &ccedil;orak topraktan &uuml;r&uuml;n alınmaz.&rdquo;</u> diyordu. Orta&ccedil;ağ ş&ouml;valyeleri, bu ger&ccedil;ek masallar ile &ouml;rt&uuml;l&uuml; olduğu i&ccedil;in &ldquo;kutsal kanın dolu olduğu kaseyi, Graal&rsquo;i = Kerbel&acirc;&rsquo;yı aradılar. Bu arayış doğuya da <u>&ldquo;Kızıl alma&rdquo;</u> &ldquo;Kızıl Kadeh&rdquo;i arama şeklinde yansıdı. Artık masal aynalarından y&uuml;z&uuml;m&uuml;z&uuml; d&ouml;nd&uuml;relim ve H&uuml;seyin&rsquo;in eşsiz g&uuml;zelliğini g&ouml;relim.</p>\n\n<p>\n	İ&ccedil;inizden <u>&ldquo;Vesv&acirc;s-il-Hann&acirc;s&rdquo;</u>ın vesvesesi ş&ouml;yle seslenecektir: Ne yararı var? Sen, genlerin dolayısı ile zillete mahk&ucirc;msun! Şu h&acirc;lde ger&ccedil;ek&ccedil;i ol ve zilletinin zevkini s&uuml;rmeye devam et!&rdquo; Bu vesveseye karşı derhal ş&ouml;yle cevap verelim: Hayır! Allah, <strong>&ldquo;Ben yakınım, beni &ccedil;ağırana &ccedil;ağırdığı anda icabet ederim.&rdquo;</strong> buyuruyor. (Bakara, 186) Şu h&acirc;lde zillet, kaderimiz değildir. Allah&rsquo;a iman eden, O&rsquo;nu &ccedil;ağıran, <u>&ldquo;bakhs ve Rahak&rdquo;</u>dan kurtulur, Allah O&rsquo;nu Nur&rsquo;a iletir. Emmen y&uuml;cib&rsquo;ul-muztarra iz&acirc; de&acirc;hu ve yekşif&rsquo;us-su&rsquo;? (=Yoksa darda kalana, dua ettiği zaman icabet eden ve k&ouml;t&uuml;l&uuml;ğ&uuml; gideren mi?) (Neml, 27,62)</p>\n\n<p>\n	Siz bu cevabı verirseniz, &ldquo;Vesvese&rdquo; yayını derhal susmaz, şu zevzeklik ile devam eder: Rabbin ya Mutlak Hayr&rsquo;ın sahibi değildir, &ldquo;Şer de Allah&rsquo;tandır.&rdquo; Mutlak iyi değildir, yahut da bir başka &ldquo;Şer Tanrısı&rdquo; vardır, şu h&acirc;lde Rabbin Mutlak İyi&rsquo;dir de Kadir-i Mutlak değildir!</p>\n\n<p>\n	Bu zevzeklikler ile bir &ouml;m&uuml;r ge&ccedil;irenler vardır. Biz derhal &ldquo;N&acirc;s Suresi&rdquo;ni okuyalım ve bu zevzekliğe şu cevabı verelim: Allah, Rabbimiz, hem Mutlak İyi, hem de Mutlak Kadir&rsquo;dir. İblis&rsquo;in sadece ayartma propagandası yapma izni vardır, yoksa bizi cehenneme s&uuml;r&uuml;klemeye g&uuml;c&uuml; yoktur. Esasen İblis&rsquo;in cehennemde dahi g&uuml;c&uuml; yoktur. Cehennem hastanesinin yetkilileri Allah&rsquo;ın g&ouml;revli (m&uuml;vekkel) melekleridir. İblis&rsquo;in, Allah&rsquo;ın se&ccedil;kin kulları &uuml;zerinde propaganda g&uuml;c&uuml; dahi yoktur. H&uuml;seyin de bunlardandır. Biz H&uuml;seyin&rsquo;e, Urvet&rsquo;ul-Vuska&rsquo;ya, Necat Gemisi&rsquo;nden hayat denizine atılan sağlam Halka&rsquo;ya tutunduk. Cennet bizim i&ccedil;in H&uuml;seyin&rsquo;dir, Hasan&rsquo;dır, Resul-i Ekrem (s.a.a), Emir&rsquo;&uuml;l-M&uuml;minin, Fatıma ve Ehlibeyt İmamları&rsquo;nın Enbiya ve Evliya&rsquo;nın yakınlığıdır. <strong>Biz H&uuml;seyin&rsquo;in Zibh-i Azim, İsa&rsquo;nın da Mesih olduğuna şehadet eder, On İkinci İmam&rsquo;ı Mehdi biliriz.</strong> Bu imanımızın coşkulu sevgisi ile nefsimizi temizleriz. Esasen Bu temizleme irad&icirc; olmasa idi, <u>&ldquo;Kad eflaha men zekk&acirc;ha ve kad h&acirc;be men dessaha!&rdquo;</u> buyurulur mu idi? (Şems Suresi, 91/9-10) Nefsini arıtmak iradi olmasa idi, Rabbimiz <strong>&ldquo;Kim nefsini arıttı ise kurtulmuş, kim nefsini kirletmiş ise yazık etmiştir.&rdquo;</strong> buyurur mu idi?</p>\n\n<p>\n	Hak gelmiş ve batıl &ccedil;&ouml;km&uuml;şt&uuml;r. Esasen batıl felsef&icirc; ve mantık&icirc; temelden mahrumdur. Salih aleyhisselam&rsquo;ın &ldquo;Zulmetmeyin, dokunmayın&rdquo; dediği devenin ayaklarını kesip &ouml;ld&uuml;renler Allah&rsquo;ın gazabını se&ccedil;enlerdir de, H&uuml;seyin&rsquo;i Ebulfazl&rsquo;ı, Ali Ekber&rsquo;i, Ali Asgar&rsquo;ı, Kasım&rsquo;ı, b&uuml;t&uuml;n Kerbel&acirc; şehitlerini mazlum olarak &ouml;ld&uuml;renler, -h&acirc;ş&acirc;- İslam&rsquo;ın temsilcileri midir? <strong>Yezit avukatlığı yapanlar d&uuml;ş&uuml;ns&uuml;nler, kendilerine gelsinler, kendilerine yazık etmesinler!</strong></p>\n\n<p>\n	Sana sel&acirc;m olsun ey Kurtuluş Gemisi, ey Sağlam Halka, ey İl&acirc;h&icirc; Nur olan B&uuml;y&uuml;k Kurban H&uuml;seyin!</p>\n\n<p>\n	Seninle birlikte şahadeti se&ccedil;en kutlu kişilere sel&acirc;m olsun! Sen bizim kurtuluş rehberimizsin, seni sevmemeye imk&acirc;n mı var? Canımız sana feda olsun! Rahmetli &ldquo;nenem&rdquo;, &ldquo;<strong>Teşne leblerine gurban ya H&uuml;seyin!</strong>&rdquo; derdi, Allah b&ouml;yle diyenleri H&uuml;seyin&rsquo;den ayırmasın! Cennet bizim i&ccedil;in H&uuml;seyin&rsquo;in yakınlığıdır. &ldquo;<strong>İsteyen Hakk&rsquo;ı buldu / İstemeyen bulsun mu?</strong>&rdquo;</p>','Zulmete Karşı Hüseyin’in Nuru','','publish','closed','open','','zulmete-karsi-huseyinin-nuru','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2823',0,'post','',0),(2824,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p>\n	Hz. İmam H&uuml;seyn (a.s), takriben 72 kişilik k&uuml;&ccedil;&uuml;k ama en y&uuml;ce sadakat ve vefa erlerinden oluşan ordusuyla tarihin en b&uuml;y&uuml;k fedak&acirc;rlık, vefa ve hemase destanını yazmaya hazırlanırken, karşı tarafta, tarihlerde 30 bin ile120 bin kişiden oluştuğu kaydedilen zul&uuml;m, fesat ve ihanet ordusu, bir avu&ccedil; d&uuml;nya metasına ulaşmak ve emrine girdikleri zalimlerin rızasını kazanabilmek uğruna, tarihin en &ccedil;irkin ve en korkun&ccedil; cinayet tablolarından birini ger&ccedil;ekleştirmenin &ccedil;abası i&ccedil;indeydiler.</p>\n\n<p>\n	Bir tarafta, tarihin sayfalarında yiğitlik, fedak&acirc;rlık, iman, cihat ve hak uğruna her şeyinden ge&ccedil;menin sadıkane &ouml;rneğini oluşturmak i&ccedil;in, cennet gen&ccedil;lerinin efendisi Resululah&#39;ın yadig&acirc;rı Hz. H&uuml;seyn&#39;in komutanlığında toplanan az ama onurlu bir grup; diğer tarafta ise, d&uuml;nya hırsı, makam sevgisi, zalimlerden &ccedil;ekinme, batıl taassuplar, kinler, cehaletler ve benzeri gibi batıl saiklarla hareket edip, z&uuml;l&uuml;m ve fesat g&uuml;&ccedil;lerinin emelini ger&ccedil;ekleştirmek &uuml;zere satılan; değer, onur ve erdemden hi&ccedil;bir pay almayan, tek kelime ile zalim bir ordu karşı karşıya gelmişlerdi.</p>\n\n<p>\n	Adeta bu g&uuml;nde İslam &uuml;mmetinin ve tarihin gelecekteki akışının takdiri belirlenecekti. &Ouml;z Muhammed&icirc; İslam&#39;ı yaşamak isteyenlerle, İslam adı altında zul&uuml;m ve fıska dayanan nizamların sunduğu saptırılmış İslam&#39;ı yaşamak isteyenlerin safları birbirinden ayrılacaktı. Ve bu iki &ccedil;izgi ve yolun birbirinden farklı olduğunu anlamakta g&uuml;&ccedil;l&uuml;k &ccedil;ekenler alternatifi olmayan iki, zıt yoldan birini se&ccedil;mek zorunda kalacaklardı. Bunun ger&ccedil;ekleşmesi i&ccedil;in ise, gaflet uykusuna dalmış olan İslam beldelerini, bu uykudan uyandıracak bir şok lazımdı. Bunu ise, ancak bu yolda kendini feda eden ilahi bir şahsiyetin bu uğurda akıtılan kanı ve bu şahsiyetin &ouml;nderliğinde y&uuml;r&uuml;t&uuml;len sağlamlığında ş&uuml;phe edilmeyen bir hareket sağlayabilirdi&hellip;</p>\n\n<p>\n	İşte Huseyni kıyam, s&ouml;nmeye y&uuml;z tutmuş İslam &ccedil;ırağını yeniden nurlandırarak ve kurumaya başlamış olan İslam ağacının kurumasını &ouml;nleyerek, ona yeniden can verecek b&ouml;yle bir hareket idi. Bunun bilincinde olan Hz. İmam H&uuml;seyn (a.s) diyordu ki:</p>\n\n<p>\n	&quot;Eğer Hz. Muhammed (s.a.a)&#39;ın dini, benim kanım yere d&ouml;k&uuml;lmeden hayatını s&uuml;rd&uuml;remeyecekse, ben şehadete hazırım.&quot;</p>\n\n<p>\n	Bu ilahi kıyamı etraflıca incelemek i&ccedil;in, kıyamdan &ouml;nceki olaylar ve kıyamın başlamasından sonuna kadar vuku bulan hadiseleri ve kıyamdan sonra meydan gelen hadiseleri incelemek gerekir. Ama hi&ccedil; ş&uuml;phesiz bu kıyamın zirvesini Aşura g&uuml;n&uuml;nde vuku bulan hadiseler oluşturmaktadır. İşte bu makalede o g&uuml;n vuku bulan olaylar anlatılacaktır.</p>\n\n<p>\n	Şimdi bu kıyamın &ouml;yk&uuml;s&uuml;n&uuml; birlikte okuyalım:</p>\n\n<p>\n	Hicri 61. yılın Muharrem ayının onuncu g&uuml;n&uuml; yani Aşura g&uuml;n&uuml; sabah namazından sonra Hz. İmam H&uuml;seyn (a.s) ordu komutanlarının her birinin vazifesini belirledi.</p>\n\n<p>\n	Diğer tarafta &Ouml;mer b. Sa&rsquo;d da ordusunun saflarını d&uuml;zeltmekle meşguld&uuml;. İmam&rsquo;ın (a.s) g&ouml;z&uuml; kalabalık d&uuml;şman ordusuna takılıp karşısındaki sel gibi insanları g&ouml;r&uuml;nce ellerini g&ouml;ğe kaldırarak şu duayı okudu:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! Her gam ve kederde sığınağım, her sıkıntı ve zorlukta &uuml;midim ve her musibette g&uuml;vendiğim Sensin. Kalpleri zayıflatan, kurtuluş yollarını kapatan, dostları ka&ccedil;ıran d&uuml;şmanları sevindiren nice gam ve musibetleri Sana şik&acirc;yet ettim, başkalarından &uuml;midimi kesip Sana y&ouml;neldim. Ve Sen o gam ve &uuml;z&uuml;nt&uuml;y&uuml; giderdin, onları sen izale ettin, her nimetin sahibi ve her dileğin nihayeti de Sensin.&rdquo;</p>\n\n<p>\n	Aşura g&uuml;n&uuml; İmam&#39;ın ashabının d&uuml;şman ordusuna yaptıkları hitabelerin yanı sıra bizzat kendisi de hedefini a&ccedil;ıklamak, ilahi mesajı ulaştırmak ve h&uuml;cceti tamamlamak amacıyla defalarca d&uuml;şman ordusunun karşısında durup tarihi hutbeler irad etmişlerdir. Ordusunun saflarını d&uuml;zene soktuktan sonra İmam (a.s) atına binerek &Ouml;mer Sa&rsquo;d&rsquo;ın ordusunun karşısında durup ilk konuşmasını ş&ouml;yle yaptılar:</p>\n\n<p>\n	&ldquo;Ey İnsanlar! Beni dinleyin; &uuml;zerime d&uuml;şen sizlere &ouml;ğ&uuml;t ve nasihatimi dinlemedik&ccedil;e ve bu b&ouml;lgeye gelmemin sebebini &ouml;ğrenmedik&ccedil;e savaş hususunda acele etmeyin. Eğer delilimi kabul edip, s&ouml;z&uuml;m&uuml; tasdik eder de bana hak verirseniz, saadet yolunu bulmuş olursunuz ve savaş i&ccedil;in de hi&ccedil; bir sebep kalmaz. Eğer delilimi kabul etmezseniz; yaptığınız işin daha sonra gam ve &uuml;z&uuml;nt&uuml;n&uuml;ze sebep olmaması i&ccedil;in dostlarınızı bir araya toplayıp d&uuml;ş&uuml;n&uuml;p taşının ve sonra hakkımda aldığınız kararı uygulayın. Bana g&ouml;z a&ccedil;tırmayın. Ş&uuml;phesiz benim yardımcım Kur&rsquo;an&rsquo;ı indiren Allah&rsquo;tır, salih kulların yardımcısı O&rsquo;dur.</p>\n\n<p>\n	Ey Allah&rsquo;ın kulları! Allah&rsquo;tan korkun, d&uuml;nyaya karşı ihtiyatlı davranın; eğer b&uuml;t&uuml;n d&uuml;nya bir kişiye kalacak veya bir kişi orada s&uuml;rekli kalacak olsaydı, peygamberler b&acirc;ki kalmaya daha layıktı, rızaları celbedilmeye daha evla ve b&ouml;yle bir h&uuml;kme daha uygun olurlardı. Ancak Allah Te&acirc;l&acirc; d&uuml;nyayı fani olmak i&ccedil;in yaratmıştır; yenileri eskir, nimetleri zail olur, sevinci ise kararır (gam ve &uuml;z&uuml;nt&uuml;ye d&ouml;n&uuml;ş&uuml;r). D&uuml;nya engebeli bir menzil ve ge&ccedil;ici bir evdir. &Ouml;yleyse ahiretiniz i&ccedil;in azık toplayın; en g&uuml;zel azık ise sakınmaktır; Allah&rsquo;tan sakının ki kurtuluşa eresiniz.</p>\n\n<p>\n	Ey insanlar! Allah Te&acirc;l&acirc; d&uuml;nyayı, ehlini halden hale sokan fena ve zeval yurdu kıldı. Aldanan kimse, d&uuml;nyaya aldanan ve bedbaht kişi de, ona bağlı olan kimsedir. O halde sakın bu d&uuml;nya sizi aldatmasın. D&uuml;nya kendisine itimat edenin &uuml;midini kestiği gibi, tamah edenlerin de umudunu boşa &ccedil;ıkarır. Sizin bir iş i&ccedil;in toplandığınızı g&ouml;r&uuml;yorum; bu işle Allah&rsquo;ı gazaplandırdınız. Derken, Allah da rahmetini sizden &ccedil;evirdi ve size azabını gerekli kıldı. Rabbimiz ne g&uuml;zel bir r&acirc;bdır, siz ise ne k&ouml;t&uuml; kullarsınız. Allah&#39;ın emrine uymaya ikrar ettiniz ve el&ccedil;isi olan Hz. Muhammed&rsquo;e de iman ettiniz. Ama daha sonra torunlarını ve Ehl-i Beyt&rsquo;ini &ouml;ld&uuml;rmek i&ccedil;in saldırıya ge&ccedil;tiniz. Şeytan sizin &ccedil;evrenizi kuşatmıştır; b&ouml;ylelikle de size y&uuml;ce Allah&rsquo;ı hatırlamayı unutturmuştur. Allah sizi ve dileğinizi helak etsin. Biz, Allah&rsquo;tanız ve ş&uuml;phesiz O&rsquo;na d&ouml;n&uuml;c&uuml;leriz.&rdquo;</p>\n\n<p>\n	İmam (a.s) daha sonra ş&ouml;yle buyurdular: &ldquo;Bunlar inandıktan sonra kafir olanlardır. Bu zalim kavim Allah&rsquo;ın rahmetinden uzak olsun&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) hutbenin &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;nde kendini tanıtarak onlara şu şekilde nasihat ve &ouml;ğ&uuml;t verdiler:</p>\n\n<p>\n	&ldquo;Ey insanlar! Soyumu s&ouml;yleyin, ben kimim? Sonra kendinize gelin, nefsinizi kınayın. Bakın, beni &ouml;ld&uuml;rmeniz, h&uuml;rmetimi g&ouml;zetmemeniz size caiz midir? Ben, Peygamberinizin kızının oğlu değil miyim? Ben, Peygamberinizin vasisi ve amcası oğlunun oğlu değil miyim? Ben, herkesten &ouml;nce Allah&rsquo;a iman eden ve Peygamber&rsquo;in risaletini tasdik eden kimsenin oğlu değil miyim? Seyyid-uş Ş&uuml;heda olan Hamza, babamın amcası değil midir? Cafer-i Tayyar amcam değil midir? Peygamber&rsquo;in benim ve kardeşim hakkındaki: &ldquo;Bu ikisi cennet gen&ccedil;lerinin efendileridir&rdquo; s&ouml;z&uuml;n&uuml; duymamış mısınız?</p>\n\n<p>\n	Eğer s&ouml;z&uuml;m&uuml; tasdik ederseniz, bu s&ouml;ylediğim s&ouml;zler bir ger&ccedil;ektir. Allah&rsquo;a andolsun ki, Allah Te&acirc;l&acirc;&rsquo;nın yalancıya gazab ettiğini ve uydurduğu s&ouml;z&uuml;n zararını kendisine &ccedil;evirdiğini bildiğim g&uuml;nden beri yalan s&ouml;ylemiş değilim. Eğer beni yalanlarsanız şimdi M&uuml;sl&uuml;manların arasında Peygamber&rsquo;in ashabından olan kimseler mevcuttur; bunu onlardan soracak olursanız size s&ouml;ylerler. Cabir b. Abdullah-i Ensari, Ebu Said-i Hudri, Sehl b. Sa&rsquo;d-is Saidi, Zeyd b. Erkam ve Enes b. Malik&rsquo;ten sorun, &ouml;ğrenin; ş&uuml;phesiz onların hepsi, Resulullah&rsquo;ın benim ve kardeşimin (Hasan&rsquo;ın) hakkında buyurduğu s&ouml;z&uuml; duymuşlardır. Bu s&ouml;zler, sizi kanımı d&ouml;kmekten alıkoymuyor mu?&rdquo;</p>\n\n<p>\n	Bu arada Şimr b. Zil Cuşen bağırarak dedi ki: &ldquo;O kalbiyle değil de diliyle Allah&#39;a ibadet ediyor, ne s&ouml;ylediğini bilmiyor&rdquo;</p>\n\n<p>\n	Habib b. Mezahir İmam&rsquo;ın (a.s) ordusunun adına ona ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&ldquo;Hayır, Allah&rsquo;a diliyle ibadet eden ve tam bir sapıklık i&ccedil;erisinde olan sensin. Evet, ben &ccedil;ok iyi biliyorum ki sen mevlam H&uuml;seyin&rsquo;in (a.s) buyurmuş olduğu şeyden korkmuyorsun. &Ccedil;&uuml;nk&uuml; Allah, p&acirc;k olmayan kalbini m&uuml;h&uuml;rlemiş, taş gibi yapmıştır.&rdquo;</p>\n\n<p>\n	Daha sonra İmam (a.s) s&ouml;zlerine ş&ouml;yle devam etti:</p>\n\n<p>\n	&ldquo;Ben ve kardeşim hakkında Peygamber&#39;in buyurduğu bu s&ouml;zde ş&uuml;pheniz varsa benim Peygamberinizin kızının oğlu olduğumda da mı ş&uuml;phe ediyorsunuz? Allah&rsquo;a andolsun ki, doğu ve batı arasında (b&uuml;t&uuml;n d&uuml;nyada), sizin ve dışınızdakiler arasında da Resulullah&rsquo;ın benden başka torunu yoktur. Yazıklar olsun size! Acaba &ouml;ld&uuml;rd&uuml;ğ&uuml;m bir kimse veya zayi ettiğim bir mal ya da (size vurduğum) bir yara karşılığında mı beni cezalandırmak istiyorsunuz?&quot;</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s) s&ouml;z&uuml; bu noktaya varınca Kufe ordusu tam bir sessizlik i&ccedil;erisinde idi ve onlardan bir tepki ve cevap m&uuml;şahede etmiyordu. Sonra kendisini davet eden ve &Ouml;mer-i Sa&rsquo;d ordusu i&ccedil;erisinde olan &uuml;nl&uuml; kişilerden birka&ccedil;ına hiteben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey Şebes b. Rib&rsquo;i, ey Haccar b. Ebcer, ey Kays b. Eş&rsquo;as ve ey Yezid b. Haris! &ldquo;Meyvalarımız yetişmiş, &ccedil;evremiz (bağ ve bah&ccedil;elerimiz) yeşermiştir ve senin emrinde olacak donanmış bir ordu da hazırdır&rdquo; diye mektup yazan siz değil miydiniz?! S&ouml;z ve ahdinizi unuttunuz mu?&rdquo;</p>\n\n<p>\n	Onlar: &ldquo;Biz b&ouml;yle bir şey yazmadık&rdquo; diye İmam&rsquo;ın s&ouml;zlerini ink&acirc;r ettiler.</p>\n\n<p>\n	İmam: &ldquo;Hayır! Vallahi siz b&ouml;yle yazdınız&quot; dedi.</p>\n\n<p>\n	Bu arada Kays b. Eş&rsquo;as y&uuml;ksek bir sesle: &ldquo;Biz senin ne dediğini bilmiyoruz. Ni&ccedil;in amcan oğlu Yezid&rsquo;e biat etmiyorsun? Biat ettiğin takdirde sana karşı istediğin gibi davranılacak ve sana en ufak bir zarar bile gelmeyecektir.&rdquo; dedi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) ona cevaben buyurdular ki:</p>\n\n<p>\n	&ldquo;Ey Kays! Sen Haşimoğulları&rsquo;nın M&uuml;sl&uuml;m&rsquo;&uuml;n kanından başka bir kan mı senden istemelerinden korkuyorsun? Hayır, Allah&rsquo;a andolsun ki, ben onlara zillet elini vermeyeceğim ve k&ouml;leler gibi de onların &ouml;n&uuml;nden ka&ccedil;mayacağım&hellip; Rabbimiz olan Allah&rsquo;a sığınırım.&rdquo;</p>\n\n<p>\n	Bu arada Kufe ordusu İmam&#39;ın s&ouml;zlerine mızrak ve ok atarak cevap verdiler.</p>\n\n<p>\n	İmam (a.s) ise bineğinden inerek bineğin yularını Akabet b. Sem&rsquo;an&rsquo;a verdi ve geriye d&ouml;nd&uuml;lir.</p>\n\n<p>\n	Sonra K&uuml;f&uuml;r ordusundan olan Abdullah b. Havze-i Temimi ileri &ccedil;ıkıp İmam&rsquo;ın ashabına hitaben y&uuml;ksek bir sesle: H&uuml;seyin sizin aranızda mı? diye sordu.</p>\n\n<p>\n	İmam&rsquo;ın (a.s) ashabından birisi: &ldquo;Evet, H&uuml;seyin buradadır. Ne istiyorsun?&rdquo; diye cevap verdi.</p>\n\n<p>\n	Abdullah b. Havze İmam&rsquo;a hitaben ş&ouml;yle dedi: Ey H&uuml;seyin! Seni cehennemle m&uuml;jdeliyorum!&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s): &ldquo;Yalan s&ouml;yledin; &ccedil;&uuml;nk&uuml; ben bağışlayıcı, kerim, itaat edilen ve şefaat kabul eden Allah&rsquo;a doğru gidiyorum; sen kimsin?&rdquo; buyurdular.</p>\n\n<p>\n	Abdullah: &ldquo;Ben Havze&rsquo;nin oğluyum&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine İmam ellerini kaldırarak ş&ouml;yle dua ettiler: &ldquo;Allah&rsquo;ım, onu cehenneme g&ouml;t&uuml;r.&rdquo;</p>\n\n<p>\n	Abdullah b. Havze İmam&rsquo;ın bu duasına &ouml;fkelenerek atını İmam&#39;a doğru mahmuzladı. Atın ayağı bir taşa takılması sonucu Abudullah b. Havze yere yıkıldı ve ayağı eyerin &uuml;zengisine takıldı. At &uuml;rkerek onu arkasında s&uuml;r&uuml;kledi ve &ccedil;&ouml;ldeki taşlara &ccedil;arparak bedeni par&ccedil;alanmış ve yarı canlı bir halde ateş yakılmış olan bir &ccedil;ukura attı.</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın piyade birliklerinin başında hareket eden Mesruk b. Vali-i Hazremi bu manzarayı g&ouml;r&uuml;nce geri d&ouml;nerek kendi ordularına ulaştı ve ş&ouml;yle dedi: &quot;Hayır; Allah&rsquo;a andolsun, ben hi&ccedil; bir zaman Resullulah&rsquo;ın Ehl-i Beyti&rsquo;yle savaşmayacağım. &Ccedil;&uuml;nk&uuml; onların Allah katında y&uuml;ce makamları ve değerleri var.&rdquo;</p>\n\n<p>\n	Daha sonra Zuheyr b. Kayn İmam&rsquo;ın yanına gelerek Kufelilerle konuşmak i&ccedil;in izin istedi. İmam Zuheyr&rsquo;e izin verdi.</p>\n\n<p>\n	Zuheyr &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusunun karşısında durarak y&uuml;ksek sesle ş&ouml;yle dedı: &ldquo;Ey Kufe halkı! Sizi Allah&rsquo;ın azabından sakındırıyorum; M&uuml;sl&uuml;man&#39;ın M&uuml;sl&uuml;man kardeşine nasihat etmesi gerekir ve bu ana kadar bizler din kardeşiyken ve aramıza kılı&ccedil; girmemişken, bu bağı kesmeyelim. Ancak aramıza kılı&ccedil; girdiğinde biz bir &uuml;mmet ve siz de başka bir &uuml;mmet olacaksınız. Bilin ki, Allah Te&acirc;l&acirc; biz ve sizi Resulullah&rsquo;ın Ehl-i Beyt&rsquo;iyle deniyor ki nasıl tutum takınacağımız ortaya &ccedil;ıkıversin. Ben, Yezid ve Ubeydullah b. Ziyad gibi azgınlara itaat etmekten sakınmanızı ve Resulullah&rsquo;ın evlatlarına yardım etmenizi istiyorum. Aksi durumda &ccedil;ok ge&ccedil;meden g&ouml;zleriniz yuvalarından &ccedil;ıkaracak, el ve ayaklarınızı bağlayacak ve bedenlerinizi hurma ağa&ccedil;larına asacaklardır.&rdquo;</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&#39;ın ordusu ona &ccedil;irkin s&ouml;zler s&ouml;yleyerek H&uuml;seyin ve yaranlarını &ouml;ld&uuml;r&uuml;p veya İbn-i Ziyad&rsquo;a teslim etmedik&ccedil;e bu savaştan vazge&ccedil;meyeceklerini ifade ettiler.</p>\n\n<p>\n	Zuheyr dedi ki: &ldquo;Vallahi Fatıma&rsquo;nın (s.a) evlatları, S&uuml;meyye&rsquo;nin &ccedil;ocuklarından dostluğa daha layıktırlar. Onlara yardım etmiyorsanız, bari savaştan uzak durun.&rdquo;</p>\n\n<p>\n	Bu sırada Şimr Zuheyr&rsquo;e doğru bir ok atarak dedi ki: &ldquo;Sus, Allah sesini kessin. Boş laflarınla bizi yordun.&rdquo;</p>\n\n<p>\n	Zuheyr cevap olarak Şimr&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Ey Şimr! Ben seninle konuşmuyorum; &ccedil;&uuml;nk&uuml; sen insan değilsin. Senin Kur&rsquo;an&rsquo;dan doğru d&uuml;r&uuml;st hatta bir ayet bile bildiğini sanmıyorum. Kıyamette seni rezillik ve cehennem ateşiyle m&uuml;jdeliyorum.&rdquo;</p>\n\n<p>\n	Şimr: &ldquo;&Ccedil;ok ge&ccedil;meden Allah seni ve imamını &ouml;ld&uuml;recektir.&rdquo;</p>\n\n<p>\n	Zuheyr: &ldquo;Beni &ouml;l&uuml;mle mi korkutuyorsun? Allah&rsquo;a andolsun H&uuml;seyin&#39;in yanında &ouml;lmek benim i&ccedil;in sizinle ebedi yaşamaktan daha iyidir.&rdquo;</p>\n\n<p>\n	Tekrar orduya hitap ederek dedi: &ldquo;Ey Allah&rsquo;ın kulları! Dikkatli olun bu al&ccedil;ak adam sizi dinden &ccedil;ıkarmasın. Vallahi Muhammed&#39;in şefaati onun evlatlarını ve yardımcılarını kılı&ccedil;tan ge&ccedil;irip &ouml;ld&uuml;renlere ulaşmayacaktır.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s) ashabından birisi Zuheyr&#39;e dedi ki: &ldquo;Ey Zuheyr! Sen Firavunoğulları&rsquo;nın m&uuml;mini gibi onları nasihat ettin. Allah seni m&uuml;k&acirc;fatlandırsın.&rdquo;</p>\n\n<p>\n	Sonra abid, zahid bir kişi olan, meşhur Kur&rsquo;an karilerinden sayılan ve kavmi arasında y&uuml;ce bir makamı olan Bureyr b. Huzayr Kufelilere nasihat etmek i&ccedil;in İmam H&uuml;seyin&rsquo;den (a.s) izin istedi. İmam izin verince, Bureyr savaş meydanına giderek ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah, halkı diniyle m&uuml;jdelemek, hidayet ederek kendisine davet etmek ve insanların yolunu aydınlatan yanan bir ışık olması i&ccedil;in Muhammed&rsquo;i peygamber olarak g&ouml;nderdi. Bunlar peygamberin evlatlarıdırlar; hangi hakla suyun yolunu onlara kapadınız.</p>\n\n<p>\n	Kufeliler: &ldquo;Ey Bureyr! Bitir s&ouml;z&uuml;n&uuml;. Vallahi H&uuml;seyin hi&ccedil; bir kimsenin susuz kalmadığı bir şekilde susuz kalacaktır.&rdquo;</p>\n\n<p>\n	Bureyr s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Ey insanlar! Muhammed&#39;in mesajının izleri sizin aranızdadır ve bunlar Peygamber&#39;in Ehl-i Beyt&rsquo;idirler; o halde onlara nasıl davranacağınıza bakın.&rdquo;</p>\n\n<p>\n	Kufeliler: &ldquo;H&uuml;seyin Ubeydullah b. Ziyad&rsquo;ın emrine teslim olsun, sonra nereye isterse gitsin.&rdquo;</p>\n\n<p>\n	Bureyr: &ldquo;Vay halinize ey Kufeliler! İmamım H&uuml;seyin&rsquo;e g&ouml;nderdiğiniz mektuplarda can vermeye hazır olduğunuzu yazdığınızı unuttunuz mu? Şimdi H&uuml;seyn ve ashabı davetinize olumlu cevap vererek sizlere yardıma koştu; onları İbn-i Ziyad&rsquo;a mı teslim edeceksiniz? Resulullah&rsquo;ın evlatlarına b&ouml;yle mi davranıyorsunuz? Ne kadar al&ccedil;ak insanlarsınız sizler?! Allah Teala kıyamette sizleri susuz bıraksın.&rdquo;</p>\n\n<p>\n	Bu sırada Kufelilerden birisi: &ldquo;Ey Bureyr! Neden bahsettiğini bilmiyoruz.&rdquo; dedi.</p>\n\n<p>\n	Bureyr: &ldquo;Ger&ccedil;ek y&uuml;z&uuml;n&uuml;z&uuml; bana g&ouml;sterip sizleri daha iyi tanımamı sağlayan ve beni aydınlatan Allah&rsquo;a ş&uuml;k&uuml;r ediyorum.&quot; dedi ve: &quot;Allah&rsquo;ım; ben bu kavmin yaptıklarından uzağım ve sana sığınıyorum. Allah&rsquo;ım bu insanların yaptıklarıyla senin karşında hazır olduklarında baş aşağı oluncaya kadar s&uuml;rekli onlara bela ver ve gazap et.&rdquo; diye dua etti.</p>\n\n<p>\n	Bureyr&rsquo;in s&ouml;zleri buraya ulaşınca Kufeliler onu oklarına hedef ettiler ve Bureyr kendi safına geri d&ouml;nd&uuml;.</p>\n\n<p>\n	Daha sonra İmam H&uuml;seyin (a.s) atını ileri s&uuml;rerek Kufelilerin karşısında durdu ve elindeki Kur&rsquo;an&rsquo;ı başının &uuml;zerine bırakarak ş&ouml;yle buyurdu: &ldquo;Ey İnsanlar! Bizimle sizin aranızda Allah&rsquo;ın kitabı ve ceddim Resulullah&rsquo;ın s&uuml;nneti hakem olsun. Bilmiyor musunuz ki, &uuml;zerimdeki g&ouml;mlek, elimdeki bu kılı&ccedil; ve kalkan Resulullah&rsquo;a aittir.&rdquo;</p>\n\n<p>\n	Kufeliler İmam&rsquo;ın s&ouml;zlerini doğruladılar.</p>\n\n<p>\n	İmam: &ldquo;Ey Kufe halkı! &Ouml;yleyse sizi benimle savaşa s&uuml;r&uuml;kleyen şey nedir?&rdquo;</p>\n\n<p>\n	Kufeliler: Emir Ubeydullah b. Ziyad&rsquo;a itaat etmek.</p>\n\n<p>\n	İmam (a.s): &ldquo;B&ouml;yle bir kişiye biat eden ve kılı&ccedil;larını bize &ccedil;eken, Allah&rsquo;ın d&uuml;şmanlarının dostları olan, aranızda ne bir adaleti uygulayacak ve ne de kendilerine yeni bir &uuml;mit bağlayabileceğiniz kimselere destek olan sizlerin elleri kesilsin. Zalimlerin kılıcının sizlere h&uuml;kmettiği ve zalimlerin zul&uuml;mlerinin yery&uuml;z&uuml;n&uuml; kuşattığı bir durumda Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inden y&uuml;z &ccedil;evirdiniz. Yazıklar olsun size; Allah&rsquo;ın kitabını unuttunuz ve buyruklarını tahrif ettiniz. Sizler şeytanın izleyicisi olan g&uuml;nahk&acirc;rlar grubunu izlemektesiniz. Resulullah&rsquo;ın s&uuml;nnetlerini s&ouml;nd&uuml;rmektesiniz. Peygamber&rsquo;in Ehl-i Beyt&rsquo;i olan bizleri bıraktınız ve bize uymadınız. Vallahi ahdinden d&ouml;nmek sizin eskiden beri s&uuml;re gelen &acirc;detinizdir. Yaşantınızın temeli bunun &uuml;zerine kurulmuştur. Doğrusu ahdinden d&ouml;nmek sizin benliğinizde k&ouml;k salmıştır. Ve onun meyvesi bize acı ve gasıplara ise tatlıdır. Bilin ki, İbn-i Ziyad beni, savaşla zillet arasında bırakmıştır (bu ikisinden birini se&ccedil;mek durumunda bırakmıştır) ve biz zillete boyun eğmeyiz. &Ccedil;&uuml;nk&uuml; Allah Te&acirc;l&acirc;, Resul&#39;u, m&uuml;minler, temiz kimseler ve zamanın izzetli kimseleri bu al&ccedil;aklığı ve zilleti bizim i&ccedil;in hoş g&ouml;rmezler. Bizim, zamanın zalimlerinin itaatini, yiğitlerin katilgahına tercih etmemizi kabul etmezler. Şimdi ben, Ehl-i Beytim ve sayıları az olan dostlarımla Allah yolunda kıyam etmiş ve şehadeti canıma satın almışım.</p>\n\n<p>\n	Ey insanlar! Allah&rsquo;a andolsun bundan sonra s&uuml;varinin bineğe binerek meydanda gezdiği s&uuml;re miktarınca d&uuml;nyada kalırsınız. Bu s&ouml;z&uuml; babam, ceddim Resulullah&rsquo;tan bana nakletti. Şimdi ey H&uuml;r kendi işinize bakın ve toplanarak işi bitirin. Ancak bilin ki H&uuml;seyn&rsquo;in &uuml;midi ancak y&uuml;ce Allah&rsquo;adır. &Ccedil;&uuml;nk&uuml; hayatı Allah&rsquo;ın kudreti elinde olmayan kimse yoktur. Doğrusu benim Allah&rsquo;ım sırat-ı m&uuml;stakim &uuml;zeredir.&quot;</p>\n\n<p>\n	Sonra İmam Resulullah&rsquo;ın b&uuml;y&uuml;k sahabesi Fervet b. Mesik-i Muradi&rsquo;nin şu şiirlerini okudular:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey millet, eğer biz sizi yenersek bu bizim şanımızdır.</p>\n\n<p>\n	Ve eğer yenilirsek bilin ki yenilmiş değiliz</p>\n\n<p>\n	Eğer &ouml;ld&uuml;r&uuml;rsek zafer bizimdir</p>\n\n<p>\n	Ve eğer &ouml;ld&uuml;r&uuml;l&uuml;rsek yine zafer bizimdir.</p>\n\n<p>\n	Biz korkak insanlar değiliz</p>\n\n<p>\n	Biz d&uuml;nyanın cesurlarının efendileriyiz.</p>\n\n<p>\n	&Ouml;ld&uuml;r&uuml;l&uuml;rsek şehadet ve fedak&acirc;rlık g&uuml;n&uuml;m&uuml;z gelmiştir.</p>\n\n<p>\n	Doğrusu &ouml;l&uuml;m pen&ccedil;elerini bir halkın &uuml;zerinden &ccedil;ekip diğerlerinin &uuml;zerine doğru uzatır.</p>\n\n<p>\n	Ge&ccedil;mişler ge&ccedil;ip gittikleri gibi bug&uuml;n de bizim ve dostlarımızın ge&ccedil;ip gideceğimiz g&uuml;nd&uuml;r.</p>\n\n<p>\n	D&uuml;nyanın efendileri diri kalsalardı biz de m&uuml;lk ve melek&ucirc;tun efendileri olduğumuz i&ccedil;in diri kalırdık.</p>\n\n<p>\n	Ve eğer d&uuml;nyanın yiğitlerinin yolları ebedi hayata vardıysa</p>\n\n<p>\n	Yiğitlik h&uuml;km&uuml;yle ebedilik yolu herkesten &ouml;nce bize a&ccedil;ıktır.</p>\n\n<p>\n	Daha sonra İmam (a.s) dua i&ccedil;in ellerini kaldırarak ş&ouml;yle dua etti: &ldquo;Allah&rsquo;ım; bu kavme bir damla yağmur yağdırma ve asrın zalimlerini onlara egemen kıl ve Sakafi gencini onlara musallat et ki d&ouml;nemin zillet ve &ouml;l&uuml;m şarabını onlara i&ccedil;irsin. Doğrusu onlar yalan konuşmuş, ahitlerini bozmuşlar. Ve Sen iyice biliyorsun ki biz Sana tevekk&uuml;l etmişiz ve ş&uuml;phesiz d&ouml;n&uuml;ş&uuml;m&uuml;z Sanadır.&rdquo;</p>\n\n<p>\n	Sonra İmam (a.s) &Ouml;mer b. Sad&rsquo;a hitaben buyurdu ki: &ldquo;Ey &Ouml;mer! Ger&ccedil;ekten beni &ouml;ld&uuml;rmekle Rey ve Gorgan&rsquo;ın emiri mi olacağını sanıyorsun? Allah&rsquo;a andolsun ki bu makama ulaşamayacaksın ve bir yarar elde edemeyeceksin, bu kesin bir vaaddır. Şimdi elinden geleni yap. Ş&uuml;phesiz benden sonra y&uuml;z&uuml;n g&uuml;lmeyecek. Kufe &ccedil;ocuklarının senin başınla oynadıklarını ve onu taşlarına hedef aldıklarını g&ouml;r&uuml;r gibiyim.&rdquo;</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d İmam&rsquo;ın bu s&ouml;zlerini duyunca &ouml;fkeyle ordusuna geri d&ouml;nd&uuml;. &Ouml;mer b. Sa&rsquo;d&rsquo;ın yanında olan ve İmam&rsquo;ın s&ouml;zlerini duyan H&uuml;r b. Yezid-i Riyahi &Ouml;mer b. Sa&rsquo;d&rsquo;a dedi ki: &ldquo;Ey Sa&rsquo;d&rsquo;ın oğlu! Ger&ccedil;ekten sen H&uuml;seyin ile savaşmak mı istiyorsun?&rdquo;</p>\n\n<p>\n	&Ouml;mer Sa&rsquo;d: &ldquo;Evet; vallahi bu savaşın en k&uuml;&ccedil;&uuml;k sonucu baş ve elleri kesmektir.&rdquo;</p>\n\n<p>\n	H&uuml;r: &ldquo;Acaba H&uuml;seyin&rsquo;in senin hakkında dediği şeyler &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;n m&uuml;?&rdquo;</p>\n\n<p>\n	&Ouml;mer Sa&rsquo;d: &ldquo;Evet; ş&uuml;phesiz iş benim elimde olsaydı kabul ederdim, ancak emirin İbn-i Ziyad savaşa ısrar ediyor ve bu hususta benim hi&ccedil; bir yetkim yoktur.&rdquo;</p>\n\n<p>\n	H&uuml;r, &Ouml;mer Sa&rsquo;d&rsquo;ın ordusundaki diğer askerlere bakıverdi ve yanında Kurrat b. Kays&rsquo;ın olduğunu g&ouml;rd&uuml;. Ona sordu ki: &ldquo;Ey Kurrat! Atına su verdin mi?&rdquo;</p>\n\n<p>\n	Kurrat: &ldquo;Hayır, ey H&uuml;r.&rdquo;</p>\n\n<p>\n	H&uuml;r: &ldquo;Onu sulamak istemiyor musun?&rdquo;</p>\n\n<p>\n	H&uuml;rr&#39;&uuml;n konuşmaları Kurrat&rsquo;ı kuşkulandırdı ve H&uuml;rr&rsquo;&uuml;n kendisini savaştan uzaklaştırmak istediğini ama kimsenin bunu fark etmesini istemediğini sandı.</p>\n\n<p>\n	H&uuml;r atını İmam H&uuml;seyin&rsquo;in ashabına doğru s&uuml;rd&uuml;. Bu arada Muhacir b. Avs onu g&ouml;r&uuml;nce ş&ouml;yle feryat etti: &ldquo;Ey H&uuml;r! İmam H&uuml;seyin&rsquo;in ordusuna mı saldırmak istiyorsun?&rdquo;</p>\n\n<p>\n	H&uuml;rr&rsquo;&uuml;n b&uuml;t&uuml;n v&uuml;cudunu titreme sardı ve rengi ka&ccedil;tı.</p>\n\n<p>\n	H&uuml;rr&rsquo;&uuml;n bu durumunu g&ouml;r&uuml;nce Muhacir: &ldquo;Vallahi, bana Kufe&rsquo;nin en cesur yiğidi kimdir diye soracak olsalardı senden başka kimseyi g&ouml;stermezdim. Bu halin nedir?&rdquo; dedi.</p>\n\n<p>\n	H&uuml;r: &ldquo;Ey Muhacir: Ben kendimi cennetle cehennem arasında g&ouml;r&uuml;yorum ve ben bu ikisinden birini se&ccedil;mek zorundayım. Vallahi kesilsem ve &ouml;ld&uuml;r&uuml;lsem bile cennetten başka bir şeyi se&ccedil;meyeceğim.&rdquo; dedi. Daha sonra da İmam H&uuml;seyin&rsquo;in ashabına doğru ilerledi ve İmam H&uuml;seyin&rsquo;in ve ashabının y&uuml;z&uuml;ne bakmaktan utanır bir halde başını &ouml;n&uuml;ne eğerek kendi kendine ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım; sana y&ouml;neldim ve yaptıklarımdan t&ouml;vbe ediyorum. T&ouml;vbemi kabul buyur. Doğrusu ben senin velilerinin kalbini incittim; Peygamber&#39;inin evlatlarını avare ettim.&rdquo;</p>\n\n<p>\n	Sonra da Hz. H&uuml;seyin&#39;e hitaben: &ldquo;Ya Eba Abdullah! Ben yaptıklarımdan pişmanım. T&ouml;vbem kabul olur mu?&rdquo; dedi</p>\n\n<p>\n	İmam H&uuml;seyin: &ldquo;Evet, Allah t&ouml;vbeni kabul eder ve g&uuml;nahlarını bağışlar.&rdquo; buyurdular.</p>\n\n<p>\n	H&uuml;r: &ldquo;Sizinle savaşmak i&ccedil;in Kufe&rsquo;den dışarı &ccedil;ıktığımda bir ses duymuştum biri bana seslenerek dedi ki: &ldquo;Ey H&uuml;r! Seni cennetle m&uuml;jdeliyorum.&rdquo; Kendi kendime d&uuml;ş&uuml;nd&uuml;m ve dedim ki: &ldquo;Yazıklar olsun H&uuml;rr&rsquo;e! Resulullah&rsquo;ın evladıyla savaşmaya gittiğinde cennetle m&uuml;jdeleniyor.&rdquo;</p>\n\n<p>\n	İmam: &ldquo;Doğrusu iyilik sana y&ouml;nelmiştir. Allah sana hayırlı m&uuml;k&acirc;fat versin.&rdquo;</p>\n\n<p>\n	Daha sonra H&uuml;r İmam&#39;dan Kufelilere konuşmak amacıyla savaş alanına gitmek i&ccedil;in izin istedi. İmam (a.s) H&uuml;rr&rsquo;e izin verdi. H&uuml;r meydana &ccedil;ıkarak yetkin bir sesle ş&ouml;yle dedi: &ldquo;Ey Kufe halkı! Anneniz size matem tutsun. Resulullah&rsquo;ın evladını davet ettiniz ve canlarınızı onun yolunda feda edeceğinizi s&ouml;ylediniz. Ve şimdi size gelmişken onu aranıza almış ona kılı&ccedil; &ccedil;ekmişsiniz ve esirler gibi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; elinden almış ve suyun yolunu ona kapamışsınız?! Peygamber&#39;inizin evlatlarına b&ouml;yle mi davranıyorsunuz; ne kadar da k&ouml;t&uuml; bir halksınız sizler! Susadığınızda Allah size su vermesin.&rdquo;</p>\n\n<p>\n	Bu sırada &Ouml;mer Sa&rsquo;d&rsquo;ın piyade birliklerinden bir grubu H&uuml;rr&rsquo;&uuml;n &uuml;zerine y&uuml;r&uuml;d&uuml;ler. H&uuml;r geri d&ouml;nerek İmam H&uuml;seyin&rsquo;in yanında yer aldı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin ashabını savaşı başlatmaktan sakındırıyordu.</p>\n\n<p>\n	Bu arada Şimr b. Zil Cuşen &ouml;ne atılarak ş&ouml;yle dedi: &ldquo;Kız kardeşimin &ccedil;ocukları neredeler? Abbas ve kardeşleri neredeler?&rdquo;</p>\n\n<p>\n	Onlar Şimr&rsquo;e cevap vermekten sakındılar.</p>\n\n<p>\n	İmam: &ldquo;K&acirc;fir bile olsa ona cevap verin.&rdquo; buyurdular.</p>\n\n<p>\n	Dediler ki: &ldquo;Ne istiyorsun, ey Şimr?&rdquo;</p>\n\n<p>\n	Şimr: &ldquo;Ey kız kardeşimin &ccedil;ocukları! Size eman aldım. Kendinizi helakte atmayın ve emirimiz Yezid&rsquo;in emrine teslim olun.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in kardeşi Ebul Fazl Abbas dedi ki: &ldquo;Allah&rsquo;ın laneti sana ve aldığın emana olsun. Resulullah&rsquo;ın evladı emanda olmadığı halde bize eman mı veriyorsun?! Bizden lanetlenmiş kimselerin emrine mi teslim olmamızı istiyorsun?! Amellerin ne kadar k&ouml;t&uuml; ve ne kadar al&ccedil;ak bir d&uuml;ş&uuml;ncen var, ey Şimr!&rdquo;</p>\n\n<p>\n	Sonra &Ouml;mer b. Sa&rsquo;d yayına bir ok taktı ve İmam H&uuml;seyin&rsquo;in ordusuna doğru ilerleyerek ilk oku atıp ş&ouml;yle dedi: Şahid olun ki, H&uuml;seyin ve ashabına ilk oku atan benim; emir Ubeydullah&rsquo;ın yanında buna tanıklık yapın.</p>\n\n<p>\n	K&uuml;f&uuml;r ordusu komutanının bu hareketinden sonra her taraftan İmam H&uuml;seyin ve ashabı &uuml;zerine oklar yağmur gibi yağmaya başladı ve ashaptan ok isabet etmeyen kimse kalmadı.</p>\n\n<p>\n	İmam: &ldquo;Ey yaranlarım! Kalkın. Allah sizi hayırla m&uuml;k&acirc;fatlandırsın. Kaderimizde olan şehadete doğru y&uuml;r&uuml;y&uuml;n. Doğrusu bu oklar Kufe halkının el&ccedil;ileridirler.&rdquo;</p>\n\n<p>\n	İmam&rsquo;ın ashabı k&uuml;f&uuml;r ordusuna karşılık vermek i&ccedil;in saldırıya ge&ccedil;ti. B&ouml;ylece savaş başladı ve bir s&uuml;re devam etti. Bu saldırı sona erip ortalık yatışarak toz toprak &ccedil;&ouml;kt&uuml;ğ&uuml;nde İmam (a.s)&#39;ın ashabından 50 kişi şehid olmuştu.</p>\n\n<p>\n	G&uuml;r&uuml;lt&uuml; yatıştıktan sonra Ziyad b. Ebi S&uuml;fyan&rsquo;ın k&ouml;lesi Yesar ve Ubeydullah b. Ziyad&rsquo;ın k&ouml;lesi Salim meydana &ccedil;ıkarak Habib b. Mezahir ve Bureyr b. Huzayr&rsquo;i savaşa davet ettiler. Bu sırada cesur, yiğit, uzun boylu ve g&uuml;&ccedil;l&uuml; bir şahıs olan Abdullah b. Umeyr-i Kelbi onlarla savaşmak i&ccedil;in İmam&rsquo;dan izin istedi. Ebu Abdullah (İmam Huseyn) (a.s) ona izin vererek buyurdular ki: &ldquo;Ben onu (Abdullah b. Umeyr&rsquo;i) tecr&uuml;beli bir savaş&ccedil;ı biliyorum.&rdquo;</p>\n\n<p>\n	Salim ve Yesar onun kim olduğunu sormaları &uuml;zerine Abdullah recez okuyarak kendisini tanıttı.</p>\n\n<p>\n	Onlar: &ldquo;Biz seni tanımıyoruz. Zuheyr, Bureyr veya Habib meydana &ccedil;ıksın.&rdquo;</p>\n\n<p>\n	Abdullah, Yesar&rsquo;a hitaben, &ldquo;Benimle savaşmaktan mı &ccedil;ekiniyorsunuz diyerek&rdquo; kılı&ccedil;la ona saldırdı. Salim Abdullah&rsquo;ın Yesar&rsquo;la savaşmakta olduğunu g&ouml;r&uuml;nce arkadan ona saldırdı. Abdullah&rsquo;ın dostları, arkanı g&ouml;zetle diye bağırdılar. Salim kılıcını indirdi. Abdullah bu darbeyi sol eliyle karşılayınca parmaklarını kaybetti. Sonra Abdullah, Salim&rsquo;i de cehenneme g&ouml;nderdikten sonra İmam&rsquo;ın yanına d&ouml;nd&uuml;. İmam (a.s)&#39;ın yanına yaklaştığında eşi &ccedil;adırlardan dışarı &ccedil;ıkarak dedi ki: &ldquo;Anam, babam sana feda olsun ey Abdullah. Savaş meydanına d&ouml;n, kendini Resulullah&rsquo;ın (s.a.a) yakınlarına ve evlatlarına feda et. Allah&rsquo;a andolsun birlikte şehid oluncaya kadar seni yalnız bırakmayacağım.&rdquo;</p>\n\n<p>\n	Abdullah: &ldquo;Biraz &ouml;nce beni savaştan alıkoymak istiyordum. Ne oldu ki, şimdi kendin de meydana gitmek istiyorsun.&rdquo;</p>\n\n<p>\n	Abdullah&rsquo;ın eşi: &ldquo;Beni kınama. Şimdi İmam&rsquo;dan duyduğum bir s&ouml;z kalbimi yaktı.&rdquo;</p>\n\n<p>\n	Abdullah: &ldquo;Ne duydun İmam&rsquo;dan?&rdquo;</p>\n\n<p>\n	Abdullah&rsquo;ın eşi: &ldquo;Biraz &ouml;nce &ccedil;adırların arasında durmuştum. Birden İmam&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Benim dostlarım ne kadar da az.&rdquo;</p>\n\n<p>\n	Abdullah: &ldquo;Ya Eba Abdullah, ey mevlamız; dedi emredin eşim &ccedil;adırlara geri d&ouml;ns&uuml;n.&rdquo;</p>\n\n<p>\n	İmam: &ldquo;Allah, Resulullah&#39;ın evlatlarının yardımına koşan sizleri hayırla m&uuml;k&acirc;fatlandırsın. Ey &Uuml;mm-&uuml;l Veheb! &Ccedil;adırına d&ouml;n. Allah Te&acirc;l&acirc; kadınlardan cihadı kaldırmıştır.&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer b. Halid-i Seydavi k&ouml;lesi Sa&rsquo;d&rsquo;le, Cabir b. Haris ve Mucammi b. Abdullah-i Aizi birden yerlerinden fırlayarak topluca Kufelilere saldırdılar ve &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusunun &ouml;n saflarını yararak ordunun kalbine doğru ilerleyip onlardan bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml;ler.</p>\n\n<p>\n	&Ouml;mer Sad&rsquo;ın ordusundan bir grup onları ablukaya aldılar ve İmam&rsquo;ın diğer ashabından ayırdılar. İmam (a.s) kardeşi Abbas&rsquo;a onlara yardım etmesini emretti. Ebul Fazl Abbas bir arslan gibi k&uuml;f&uuml;r ordusuna saldırdı ve yaralanan dostlarını kurtardı. İmam&rsquo;ın (a.s) bu fedaileri bir kez daha cesurca saldırarak şeytan ordusundan onlarcasını cehenneme g&ouml;nderdiler ve nihayet şehid oldular.</p>\n\n<p>\n	Bu esnada İmam H&uuml;seyin (a.s) eliyle m&uuml;barek sakalını tutarak ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;a andolsun ki, kanıma boyandığım halde rabbime kavuşuncaya kadar ben onların isteklerine teslim olmayacağım.&rdquo;</p>\n\n<p>\n	Daha sonra İmam Kufelilere hitaben ş&ouml;yle buyurdu: &ldquo;Acaba aranızda feryadımıza yetişip bize yardımda bulunacak bir kimse yok mudur? Acaba Resulullah&rsquo;ın haremini (Ehl-i Beyt&rsquo;ini) savunacak birisi yok mudur?&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Ehl-i Beyt kadınlarının ağlama sesleri y&uuml;kseldi. &Ouml;mer Sa&rsquo;d&rsquo;ın ordusu arasında bir kargaşalık baş g&ouml;sterdi. İmam&#39;ın yardım istediğini duyan ve Kufe ordusundan olan Sa&rsquo;d b. Haris-i Ensari kardeşiyle birlikte pişman olup k&uuml;f&uuml;r ordusuna saldırarak şeytan izleyicilerinin bir&ccedil;oklarını kanlarına boyadıktan sonra kendileri de şehid oldular.</p>\n\n<p>\n	B&ouml;ylece İmam&rsquo;ın ashabı gittik&ccedil;e azalmaya ve şehidlerin sayısı &ccedil;oğalmaya başladı. Daha sonra savaş ferd ferd olarak s&uuml;rd&uuml; ve İmam H&uuml;seyin&rsquo;in ashabından her biri Kufelilerden bir&ccedil;oğunu cehenneme g&ouml;nderdi.</p>\n\n<p>\n	Amr b. Haccac y&uuml;ksek bir sesle Kufelilere, &ldquo;Ey Kufeliler! Kimlerle savaştığınızı biliyor musunuz? Bunlar, karşılarına &ccedil;ıkan herkesi &ouml;ld&uuml;ren savaş&ccedil;ılardır. Bunları taş yağmuruna tutun ve işlerini bitirin&rdquo; diye hitap etti ve hemen peşinden komutası altındaki askerlerle İmam H&uuml;seyin&rsquo;in ordusunun sağ koluna saldırdı. İmam H&uuml;seyin&rsquo;in (a.s) ashabı dağ gibi onların karşısında direniş g&ouml;sterip onlardan kalabalık bir grubu &ouml;ld&uuml;rd&uuml;ler.</p>\n\n<p>\n	Komutanları geri &ccedil;ekilme emri verdiler. İmam H&uuml;seyin&rsquo;in (a.s) ashabı onları ok yağmuruna tuttu. Bu esnada Amr b. Haccac, Abdullah-i Beceli&rsquo;yle birlikte tekrar saldırıya ge&ccedil;ti. Havaya y&uuml;kselen toz toprak yatışınca İmam H&uuml;seyin&rsquo;in (a.s) ashabı, M&uuml;slim b. Avsece&rsquo;nin yere d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;ler. M&uuml;slim b. Avsece d&ouml;nemin en cesur yiğitlerindendi. İmam H&uuml;seyin&rsquo;in el&ccedil;isi M&uuml;slim b. Akil Kufe&rsquo;ye geldiğinde O mal ve para toplayıp te&ccedil;hizat almada ve halktan biat toplamada onun vekiliydi. Ve yine Tasua g&uuml;n&uuml; akşam İmam H&uuml;seyin &ldquo;Ben biatımı sizin &uuml;zerinizden kaldırdım; kalkın gidin&rdquo; buyurunca, M&uuml;slim b. Avsece İmam&rsquo;a ş&ouml;yle demişti: &ldquo;Ey Resulullah&rsquo;ın torunu! Seni bırakarak nasıl gidebiliriz? Bu durumda Allah&rsquo;a ne cevap veririz? Hayır, vallahi mızrağımı d&uuml;şmanların g&ouml;ğs&uuml;nde kırıncaya kadar ben sizden ayrılmam ve elimde kılı&ccedil; olduğu m&uuml;ddet&ccedil;e d&uuml;şmanlara saldırırım. Silahım olmazsa onlarla taşla savaşırım. Allah&rsquo;a andolsun, biz Peygamber&rsquo;in h&uuml;rmetini g&ouml;zettiğimizi yak&icirc;n edinceye kadar sana yardım etmekten vazge&ccedil;meyeceğiz. Allah&rsquo;a andolsun, ben senin yolunda yetmiş kere &ouml;ld&uuml;r&uuml;l&uuml;r, sonra dirilir, tekrar &ouml;ld&uuml;r&uuml;lerek yakılırsam ve k&uuml;l&uuml;m&uuml; yele savururlarsa yine sizden ayrılmam. Oysa şimdi sadece bir kere şehid olacakken sizi nasıl bırakabilirim ve ondan sonra ebedi keramet ve saadete ulaşacağım.&rdquo; Bu &ouml;zelliğe sahip olan M&uuml;slim b. Avsece şimdi kanlara boyanmıştı.</p>\n\n<p>\n	İmam H&uuml;seyin ve Habib b. Mezahir onun başucuna geldiler. İmam onun hakkında dua ederken Habib b. Mezahir de ş&ouml;yle diyordu: &ldquo;Seni bu halde g&ouml;rmek bana zordur, ama seni cennetle m&uuml;jdeliyorum. M&uuml;slim hayatının son anlarında zayıf bir sesle, Allah Te&acirc;l&acirc; seni de iyi bir m&uuml;jdeyle m&uuml;jdelesin.&rdquo; dedi.</p>\n\n<p>\n	Habib: &ldquo;Ey M&uuml;slim! Senden sonra sağ kalacak olsaydım bana vasiyet etmeni ve dileğini yerine getirmeyi isterdim. Ancak biliyorum ki b&ouml;yle bir fırsat yoktur ve yakında ben de sana kavuşacağım.&rdquo;</p>\n\n<p>\n	M&uuml;slim: &ldquo;Ey Habib! Tek vasiyetim şudur ki, kesinlikle İmam H&uuml;seyn&rsquo;e yardım etmekten vazge&ccedil;me ve hayatta olduğun s&uuml;rece ona yardım et.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zlerden sonra M&uuml;slim g&ouml;zlerini kapayarak canını Allah&#39;a teslim etti. Bunun &uuml;zerine İmam şu ayeti okudu: &ldquo;M&uuml;&#39;minlerden &ouml;yle kimseler vardır ki, Allah ile yaptıkları ahde sadakat g&ouml;sterdiler, onlardan kimi adağını ger&ccedil;ekleştirdi, kimi de beklemektedir. Onlar, hi&ccedil; bir değişme ile (s&ouml;zlerini) değiştirmediler.&rdquo;(Ahzab/23)</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın askerleri, &ldquo;M&uuml;slim b. Avsece&rsquo;yi &ouml;ld&uuml;rd&uuml;k&rdquo; diye haykırıyorlardı. Ansızın Şibes b. Rib&rsquo;i ş&ouml;yle seslendi: &ldquo;Ey insanlar! Ananız sizin yasınızı tutusun. M&uuml;slim gibi birisi &ouml;ld&uuml;r&uuml;l&uuml;r de siz sevinir misiniz? Yazıklar olsun size! M&uuml;sl&uuml;manlar arasında onun ne kadar b&uuml;y&uuml;k bir makamı olduğunu bilmiyor musunuz? Allah&rsquo;a andolsun savaşlarda m&uuml;şrikler onun kılıcı &ouml;n&uuml;nden ka&ccedil;arlardı ve tek başına &ouml;yle bir yiğitlik g&ouml;sterirdi ki b&uuml;t&uuml;n orduyu hayrete d&uuml;ş&uuml;rd&uuml;.&rdquo;</p>\n\n<p>\n	Yine &Ouml;mer Sa&rsquo;d&rsquo;ın ordusu ilk &ouml;nce İmam H&uuml;seyin&rsquo;in ordusunun sağ koluna saldırdı. Bu saldırıyı defederken Abdullah b. Umeyr-i Kelbi şaşırılacak bir direniş g&ouml;sterdi ve tek başına onların i&ccedil;ine dalarak bir&ccedil;oklarını kılı&ccedil;tan ge&ccedil;irdi. Sonra Hani b. Semit-i Hazremi adındaki d&uuml;şman askeri kılı&ccedil;la Abdullah&rsquo;ın sağ kolunu ve bir diğeri de onun ayağını kesti. B&ouml;ylece Abdullah b. Umeyr esir d&uuml;şt&uuml;, esir d&uuml;şer d&uuml;şmez d&uuml;şmanlar onu, ordunun g&ouml;z&uuml; &ouml;n&uuml;nde mızrak ve kılı&ccedil;larla bedenini parampar&ccedil;a ederek şehid ettiler. &Ccedil;adırlarda bulunan eşi &Uuml;mm-&uuml; Veheb katlığ&acirc;ha gidip kocasının cansız bedeninin yanına oturup y&uuml;z&uuml;n&uuml;n kanını silerek dedi ki: &ldquo;Ey Abdullah! Cennet sana m&uuml;barek olsun. Allah&rsquo;tan bana da seninle birlikte cennette yer vermesini istiyorum.&rdquo;</p>\n\n<p>\n	Bu sahneyi g&ouml;ren Şimr k&ouml;lesine bu kadını &ouml;ld&uuml;rmesini emretti. K&ouml;le Şimr&rsquo;in emrini yerine getirerek bu fedak&acirc;r ve m&uuml;min kadını şehit etti; b&ouml;ylece &Uuml;mm-&uuml; Veheb Aşura g&uuml;n&uuml; şehid d&uuml;şen ilk kadın oldu. Daha sonra k&ouml;le Abdullah&rsquo;ın başını g&ouml;vdesinden ayırarak onu İmam&rsquo;ın &ccedil;adırlarına doğru fırlattı. Abdullah&rsquo;ın annesi oğlunun başını alıp &ouml;pt&uuml;kten sonra eline uzun bir sopa alarak d&uuml;şmana saldırdı. Ama İmam onu geri &ccedil;evirmelerini emretti ve ona ş&ouml;yle buyurdu: &ldquo;Geri d&ouml;n. Allah g&uuml;nahlarını affetsin. Cihad kadınlardan kaldırılmıştır.&rdquo;</p>\n\n<p>\n	Şimr tekrar h&uuml;cum etti. Zuheyr b. Kayn dostlarından on kişiyle birlikte ona karşı koyarak Şimr&rsquo;in ordusunu geri p&uuml;sk&uuml;rtt&uuml;.</p>\n\n<p>\n	Suvari birliklerin komutanı olan Kudret b. Kays askerlerinin bozguna uğradığını g&ouml;r&uuml;nce &Ouml;mer b. Sa&rsquo;d&rsquo;dan yardım istedi. &Ouml;mer b. Sa&rsquo;d bir birlik daha yardım g&ouml;nderdi. İmam H&uuml;seyin&rsquo;in ashabı yiğit&ccedil;e savaşarak k&uuml;f&uuml;r ordularını cehenneme g&ouml;nderiyorlardı. Allah adamları omuz omuza vererek İmam ve Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini y&uuml;z&uuml;k kaşı gibi aralarına alıp canlarını onlara feda ediyor, k&uuml;f&uuml;r ordularıyla Allah&rsquo;ın dininin &ouml;nderleri arasında uzun bir &ccedil;elik duvar oluşturuyorlardı. &Ouml;mer b. Sa&rsquo;d bu &ccedil;elik engeli dağıtmak istiyor; ancak askerleri bunun başaramıyorlardı. &Ouml;mer b. Sa&rsquo;d ansızın İmam H&uuml;seyin&rsquo;in &ccedil;adırlarını yakmalarını emretti. &Ccedil;adırlar ateş alınca kadın ve &ccedil;ocuklar korkarak &ccedil;adırlardan dışarı &ccedil;ıktılar. Bu arada Ebu Şe&rsquo;sa-i Kindi İmam&rsquo;ın huzurunda Kufelileri oklarıyla cehenneme g&ouml;nderiyordu. İmam onun hakkında ş&ouml;yle dua etti: &quot;Allah&#39;ım; onun pazusunu g&uuml;&ccedil;l&uuml; kıl, oklarını hedefine ulaştır ve cennetle m&uuml;k&acirc;fatlandır.&quot; Ebu Şe&rsquo;sa &Ouml;mer Sa&rsquo;d&rsquo;ın askerlerinden bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml;kten sonra şehadete ulaştı.</p>\n\n<p>\n	&Ouml;ğle g&uuml;neşi g&ouml;ky&uuml;z&uuml;nde parlayıp yakıcı ışınlarını Kerbela &ccedil;&ouml;l&uuml;ne yansıtmaktaydı. Ebu Semame-i Saidi g&uuml;neşe baktıktan sonra İmam H&uuml;seyin&rsquo;e hitaben arzetti ki: &ldquo;Ey Eba Abdullah! Canım size feda olsun. Bu ordunun sana ve seninle savaşmaya yaklaşmış bulunduklarını g&ouml;r&uuml;yorum. Allah&rsquo;a andolsun ben kanıma boyanıp sizin emrinizde &ouml;lmedik&ccedil;e siz &ouml;lmeyeceksiniz. Şimdi son bir kez &ouml;ğlen namazını sizinle birlikte kılmak istiyorum.&rdquo;</p>\n\n<p>\n	İmam g&ouml;ky&uuml;z&uuml;ne bakarak buyurdu ki: &ldquo;Bize namazı hatırlattın; Allah seni zikir ehli olan namaz kılanlardan kılsın. Evet, şimdi &ouml;ğle namazının ilk vaktidir. D&uuml;şmandan namaz kılmamız i&ccedil;in savaşı durdurmalarını isteyin.&rdquo;</p>\n\n<p>\n	Kufe ordusuna ge&ccedil;ici olarak ateşkes teklif edildiğinde, batıl ordusunun ileri gelenlerinden biri olan Husayn b. Numeyr ş&ouml;yle dedi: &ldquo;Sizin namazınız kabul değil.&rdquo;</p>\n\n<p>\n	Habib b. Mezahir-i Esedi ona cevaben ş&ouml;yle dedi: &ldquo;Ey Numeyr! Ey cahil Resulullah&rsquo;ın evlatlarının namazlarının kabul olmayıp da senin namazının mı kabul olacağını sanıyorsun?!&rdquo;</p>\n\n<p>\n	Husayn b. Numeyr Habib&rsquo;e h&uuml;cum etti. Habib ileri &ccedil;ıkıp kılı&ccedil;la onun başını yaralayarak attan yere d&uuml;ş&uuml;rd&uuml;. Ancak arkadaşları onun yardımına koşup kurtardılar. Habib tekrar saldırarak onlardan 62 kişiyi cehenneme g&ouml;nderdi. Bu arada Budeyl b. Sarim ona saldırarak yaraladı. Habib atından yere d&uuml;şt&uuml;. Kalkmak istediğinde Husayn b. Numeyr h&uuml;cum ederek m&uuml;barek başını g&ouml;vdesinden ayırdı.</p>\n\n<p>\n	Yaşlı Habib&rsquo;in şehid d&uuml;şmesi Hz. H&uuml;seyin&rsquo;i &ccedil;ok &uuml;zd&uuml;. İmam, Habib&rsquo;in başucuna gelerek buyurdu ki: &quot;Ben bu şehadetin hesabını Allah&rsquo;a bırakıyorum.&quot; dedi ve sonra &ldquo;inna lillah ve inna ileyhi raciun&rdquo; ayetini okudu.</p>\n\n<p>\n	H&uuml;r b. Yezid-i Riyahi Zuheyr b. Kayn&rsquo;le omuz omuza vererek &Ouml;mer b. Sa&rsquo;dın ordusuna h&uuml;cum ettiler. D&uuml;şman onların birini &ccedil;evrelediğinde diğeri muhasara halkasını par&ccedil;alıyor arkadaşını d&uuml;şmanın elinden kurtarıyordu.</p>\n\n<p>\n	Bu arada H&uuml;r recez okuyarak ş&ouml;yle diyordu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Doğrusu ben H&uuml;r&rsquo;&uuml;m</p>\n\n<p>\n	Sizleri kılı&ccedil;tan ge&ccedil;iririm.</p>\n\n<p>\n	Ve bu toprakta inen en &uuml;st&uuml;n kimseye yardım ederim.</p>\n\n<p>\n	Sizleri &ouml;yle &ouml;ld&uuml;r&uuml;r&uuml;m ve bu yolda asla ş&uuml;phe etmem.</p>\n\n<p>\n	H&uuml;r&#39;r&uuml;n atını hedef aldılar ve at aldığı darbeyle &ouml;ld&uuml;. H&uuml;r piyade olarak savaşa devam etti. D&uuml;şman askerlerinden kırktan fazlasını &ouml;ld&uuml;rd&uuml;kten sonra d&uuml;şmanın piyade birliklerinden bir grubun saldırması sonucu ayakta duramayarak yere d&uuml;şt&uuml;. Bu sırada İmam&#39;ın (a.s) dostlarından bir ka&ccedil;ı onlara saldırarak, can vermek &uuml;zere olan H&uuml;r&#39;r&uuml;n bedenini katligahın ortasından &ccedil;adırlara doğru getirip şehidlerin bulunduğu &ccedil;adırın &ouml;n&uuml;ne bıraktılar.</p>\n\n<p>\n	İmam can vermekte olan H&uuml;r&rsquo;r&uuml;n yanına gelerek başını dizleri &uuml;st&uuml;ne aldı ve y&uuml;z&uuml;ndeki kanlı toprakları temizleyerek ş&ouml;yle buyurdular: &ldquo;Ey H&uuml;r! Anne&#39;nin adını h&uuml;r koyduğu gibi ger&ccedil;ekten sen hem bu d&uuml;nyada ve hem de ahirette h&uuml;rs&uuml;n.&rdquo;</p>\n\n<p>\n	Daha sonra Ali b. H&uuml;seyin onun hakkında şu şiirleri okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	H&uuml;rr-&uuml; Riyahi ne de iyidir!</p>\n\n<p>\n	Mızraklarla &ccedil;arpıştığında ne de sabırlıdır!</p>\n\n<p>\n	H&uuml;r ne iyidir H&uuml;seyin &ccedil;ağrıda bulunduğunda</p>\n\n<p>\n	O zaman canıyla ne de fedak&acirc;rlık edendir.</p>\n\n<p>\n	Ya Rabbim! Onu cennete misafir kıl.</p>\n\n<p>\n	Ve onu g&uuml;zel hurilerle evlendir.1</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam namaza durarak ashabıyla &ouml;ğle namazını kılmaya başladı. Zuheyr b. Kayn ve Said b. Abdullah-i Hanefi okların İmam&#39;a (a.s) isabet etmemesi i&ccedil;in İmam&rsquo;ın &ouml;n&uuml;nde durarak g&ouml;ğ&uuml;slerini siper ettiler ve İmam (a.s) namazı bitirince Said aldığı ağır yaralar y&uuml;z&uuml;nden yere yıkıldı ve ş&ouml;yle dedi: &ldquo;Allah&rsquo;ım! &Acirc;d ve Semud kavmini lanetlediğin gibi ahdini bozan bu insanları lanetle ve onlara azabını g&ouml;nder. Allah&rsquo;ım benim selamımı Peygamber&rsquo;ine ulaştır.&rdquo; Daha sonra İmam&rsquo;a (a.s) bakarak dedi ki: &ldquo;Ey Resulullah&rsquo;ın (s.a.a) torunu sana karşı vazifemi yaptım mı?&rdquo;</p>\n\n<p>\n	İmam: &ldquo;Evet, ey Said; sen cennete gidiyorsun ve bir saat sonra biz de senin yanında olacağız. Benim selamımı ceddim Resulullah&rsquo;a ulaştır.&rdquo;</p>\n\n<p>\n	Daha sonra İmam (a.s) yaranlarına hitaben ş&ouml;yle buyurdu: &quot;Ey benim dostlarım! Cennet sizin karşınızdadır ve onun kapıları sizin y&uuml;z&uuml;n&uuml;ze a&ccedil;ık, nehirleri akmakta olup meyveleri yetişmiştir. Resulullah ve Allah yolunun şehidleri sizi beklemekte ve sizin geleceğinizi birbirlerine m&uuml;jdelemekteler. &Ouml;yleyse Allah ve Resul&uuml;n&uuml;n dinini himaye edin. Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini m&uuml;dafaa edin. Allah sizleri affetsin.&quot;</p>\n\n<p>\n	Daha İmam&rsquo;ın s&ouml;zleri bitmemişti ki Yezid b. Ma&#39;kel, Bureyr b. Huzayr&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Ey Bureyr! Allah&rsquo;ın size yaptıklarını nasıl değerlendiriyorsun?&rdquo;</p>\n\n<p>\n	Bureyr: &ldquo;Allah&rsquo;a andolsun ki O&rsquo;ndan iyilikten başka bir şey g&ouml;rmedim. Beni hayır ve iyiliğe y&ouml;neltti; seni ise mahcup ve esir etti.&rdquo;</p>\n\n<p>\n	İbn-i Ma&#39;kel: &ldquo;Yalan s&ouml;yl&uuml;yorsun, ey Bureyr! Beni Levzan&rsquo;da birlikte hareket ettiğimizde m&uuml;&#39;minlerin emirinin Hz. Ali olduğunu s&ouml;ylediğini hatırlıyor musun?&rdquo;</p>\n\n<p>\n	Bureyr: &ldquo;Evet, &ouml;yle s&ouml;yledim ve şimdi de o s&ouml;zlerimi tekrarlıyor ve senin sapıklardan olduğuna şehadet veriyorum. Şimdi gel m&uuml;bahele edelim ve Allah&rsquo;ın lanetini yalancıların &uuml;zerine kılalım.&rdquo;</p>\n\n<p>\n	Daha sonra Yezid b. Ma&#39;kel&rsquo;le Bureyr b. Huzeyr ellerini kaldırarak Allah&rsquo;tan yalancıyı lanet ve helak etmesini istediler. Sonra savaşmaya başladılar. &Ccedil;ok ge&ccedil;meden Bureyr&rsquo;in kılıcı Yezid&rsquo;in başına inerek orada kaldı. Bureyr kılıcını Yezid&rsquo;in başından &ccedil;ıkarmaya &ccedil;alıştığı esnada Rıza b. Munkiz-i Abdi adında birisi ona h&uuml;cum etti. Bureyr bir m&uuml;ddet savaştıktan sonra onu yere vurarak g&ouml;ğs&uuml;n&uuml;n &uuml;st&uuml;nde oturdu. Rıza b. Munkiz akrabalarını yardıma &ccedil;ağırdı. Ka&rsquo;b b. Cabir b. &Ouml;mer Bureyr&rsquo;i &ouml;ld&uuml;rmek istedi. Afif b. Zuheyr b. Ebi Ahmed ona seslenerek dedi ki: Yazıklar olsun sana! Kimi &ouml;ld&uuml;rmek istediğini biliyor musun? O Kufe mescidinin karilerinin b&uuml;y&uuml;ğ&uuml; Bureyr b. Huzeyr&rsquo;dir. Onu kendi haline bırak.</p>\n\n<p>\n	Ama Ka&rsquo;b onun s&ouml;zlerini &ouml;nemsemedi ve Bureyr&rsquo;in arkasına bir kılı&ccedil; indirdi ve ikinci darbeyi Bureyr&rsquo;in başına indirerek onu şehid etti.</p>\n\n<p>\n	Ka&rsquo;b eşiyle karşılaştığında eşi onu kınayarak dedi ki: Yazıklar olsun sana! Resulullah&rsquo;ın evladına kılı&ccedil; &ccedil;ekiyor ve Kufe karilerinin b&uuml;y&uuml;ğ&uuml;n&uuml; m&uuml; &ouml;ld&uuml;r&uuml;yorsun?! Allah&rsquo;a andolsun bundan b&ouml;yle seninle konuşmayacağım. &Ccedil;&uuml;nk&uuml; sen b&uuml;y&uuml;k bir cinayet işlemiş bulunmaktasın.</p>\n\n<p>\n	Hanzele b. Es&rsquo;ad-i Şibami d&uuml;şman ordusuna nasihat etmeye başladı ve konuşmasını şu s&ouml;zlerle tamamladı: &ldquo;Ey insanlar! Ben sizin i&ccedil;in Ahzab g&uuml;n&uuml; gibi azaplı bir g&uuml;n&uuml;n ve Nuh, &Acirc;d ve Semud kavimlerinin başına gelenlerin sizin de başınıza gelmesinden korkuyorum; birbirinizi kınayacağınız ve o zaman artık Allah&rsquo;ın sizi affetmeyeceği g&uuml;nden korkuyorum. Bilin ki, Allah&rsquo;ın saptırdığı kimseyi hi&ccedil; kimse hidayet edemez. Ey insanlar! H&uuml;seyin&rsquo;i bırakın ve onu &ouml;ld&uuml;rmeyin, aksi durumda Allah sizi b&uuml;y&uuml;k bir azaba du&ccedil;ar edecektir.&rdquo;</p>\n\n<p>\n	İmam (a.s) Hanzele&rsquo;nin s&ouml;zlerini duyunca ona hayır dua ederek ş&ouml;yle buyurdu: &ldquo;Allah sana rahmet etsin ey Hanzele. Onlar savaştan &ouml;nce senin hak davetini reddederek kalkıp sana ve yaranına cevap verdiklerinde azabı hak ettiler. Ama şimdi salih kardeşlerini &ouml;ld&uuml;rd&uuml;ler; artık onların hallerinin nasıl olacağı bellidir.&rdquo;</p>\n\n<p>\n	Hanzele: &ldquo;Ey Resulullah&rsquo;ın evladı! Doğru buyurdunuz; canım size feda olsun.&rdquo;</p>\n\n<p>\n	Daha sonra Hanzele meydana giderek şehid oluncaya kadar şavaştı.</p>\n\n<p>\n	Abis b. Ebi Şebib-i Şakiri, Şia&rsquo;nın meşhur &acirc;lim ve muhaddislerinden olan Şevzeb&rsquo;e yaklaşarak ş&ouml;yle dedi: &ldquo;Ey Şevzeb! Bu g&uuml;n ne d&uuml;ş&uuml;n&uuml;yorsun?&rdquo;</p>\n\n<p>\n	Şevzeb: &ldquo;Ne d&uuml;ş&uuml;nmemi bekliyorsun. &Ouml;ld&uuml;r&uuml;l&uuml;nceye kadar Resulullah&rsquo;ın evladının emrinde savaşacağım.&rdquo;</p>\n\n<p>\n	Abis: &ldquo;Ben de senin hakkında b&ouml;yle d&uuml;ş&uuml;n&uuml;yorum. O halde şimdi İmam&rsquo;ın huzuruna giderek izin iste ve savaşa git.&rdquo;</p>\n\n<p>\n	Şevzeb İmam&rsquo;ın (a.s) huzuruna giderek izin aldıktan sonra meydana gitti ve şehid oluncaya kadar savaştı.</p>\n\n<p>\n	Daha sonra Abis kendisi savaşa gitti. Abis&rsquo;in savaşı hedef uğruna yapılan en b&uuml;y&uuml;k yiğitliğin bir &ouml;rneğidir. Kerbela şehidleri savaşa gitmek istediklerinde İmam H&uuml;seyin&rsquo;in huzuruna giderek izin istiyor, vedalaşıyor, iman ve yiğitlikten bahsediyorlardı. Abis de diğer Kerbela şehidleri gibi İmam&rsquo;ın huzuruna giderek ş&ouml;yle dedi: &ldquo;Ya Eba Abdullah! Benim yanımda yery&uuml;z&uuml;nde hi&ccedil; kimse sizin kadar aziz ve sevgili değildir. Canımdan daha aziz bir şeyim olsaydı onunla sizi bu zul&uuml;m ve &ouml;l&uuml;mden kurtarabilseydim onu feda etmekten &ccedil;ekinmezdim. Şahid ol ki, ben senin ve babanın dini &uuml;zere &ouml;l&uuml;yorum.&rdquo;</p>\n\n<p>\n	Daha sonra Abis meydana gitti ve Yezid ordusunda olan Rabi b. Temim diyor ki: &ldquo;Abis&rsquo;i g&ouml;r&uuml;r g&ouml;rmez tanıdım. Onu &ouml;ncelerden tanıyordum. Savaşlarda onun yiğitliğini g&ouml;rm&uuml;şt&uuml;m. Ondan daha cesur birini tanımıyordum. Dolayısıyla bağırarak dedim ki: Bu arslanlar arslanı Abis b. Şebib-i Şakiri&rsquo;dir. Onun karşısına &ccedil;ıkan herkes &ouml;ld&uuml;r&uuml;l&uuml;r.&rdquo;</p>\n\n<p>\n	Abis, ateş alevi gibi meydanda d&ouml;nerek savaşmak i&ccedil;in savaş&ccedil;ı istiyordu ama hi&ccedil; kimsenin onun karşısına &ccedil;ıkmaya cesareti yoktu. Yezid ordusunun komutanı &Ouml;mer b. Sa&rsquo;d bir grubun ona h&uuml;cum ederek taş yağmuruna tutmasını emretti. Abis her taraftan &uuml;zerine taş yağdığını, kendisiyle erkek&ccedil;e savaşacaklarına taş yağmuruna tuttuklarını g&ouml;r&uuml;nce &uuml;zerindeki zırhı ve başındaki başlığı &ccedil;ıkardı.</p>\n\n<p>\n	B&ouml;ylece &uuml;zerinde elbisesi olmaksızın kendisini d&uuml;şman orduları denizine atıverdi ve siyah bulutlar arkasındaki g&uuml;neş ve karanlıklar i&ccedil;inde bir ateş gibi meydana y&uuml;r&uuml;d&uuml;. Rabi b. Temim diyor ki: Allah&rsquo;a andolsun ki Abis her tarafa h&uuml;cum ediyordu ve iki y&uuml;zden fazla kişi onun karşısından ka&ccedil;ıyor ve birbirlerinin &uuml;zerine yıkılıyorlardı. Abis b&ouml;yle savaşıyordu. Nihayet Yezid ordusu onun d&ouml;rt tarafını kuşattı ve aldığı taş, mızrak ve kılı&ccedil; yaralarıyla yere yıkıldı... Bir grup Abisin başını ellerine almış dolaştırıyor ve her biri onu kendisinin &ouml;ld&uuml;rd&uuml;ğ&uuml;n&uuml; iddia ediyordu. B&ouml;ylece Abis de şehadet şerbetini i&ccedil;ti.</p>\n\n<p>\n	Ebuzer-i Giffari&rsquo;nin k&ouml;lesi Cevn İmam H&uuml;seyin&rsquo;in (a.s) huzuruna &ccedil;ıkarak meydana gitmek i&ccedil;in izin istedi.</p>\n\n<p>\n	İmam: &ldquo;Ey Cevn! Sen afiyet ve asayiş &uuml;midiyle bizimle buraya kadar geldin; şimdi kendi yoluna gidebilirsin.&rdquo;</p>\n\n<p>\n	Cevn İmam&rsquo;ın (a.s) ayaklarına kapanarak ayaklarını &ouml;p&uuml;p ş&ouml;yle dedi: Ey benim imamım! İyi g&uuml;nlerimde sizin yanınızdaydım. Şimdi zor durumdayken sizi nasıl bırakabilirim. Ey benim mevlam! Ben k&ouml;t&uuml; kokulu, hasebi d&uuml;ş&uuml;k ve rengi siyah bir k&ouml;leyim. G&uuml;zel kokulu, şerif hasebli ve beyaz renkli olmam i&ccedil;in cennete girmeme m&uuml;saade edin. Allah&rsquo;a andolsun ki, benim siyah kanım siz Resulullah&rsquo;ın (a.s) Ehl-i Beyt&rsquo;inin (a.s) pak kanlarına karışıncaya kadar sizi bırakmam.</p>\n\n<p>\n	Bunun &uuml;zerine İmam Cevn&rsquo;a izin verdi. Cevn meydana giderek bir ka&ccedil; kişi &ouml;ld&uuml;rd&uuml;kten sonra kendisi de şehid oldu. İmam (a.s) onun başı ucuna gelerek buyurdu ki: &ldquo;Allah&rsquo;ım! Onun y&uuml;z&uuml;n&uuml; ak et, kokusunu g&uuml;zelleştir, onu salih kişilerle haşret ve onu Muhammed ve Ehl-i Beyt&rsquo;iyle haşret.&rdquo;</p>\n\n<p>\n	Naklediyorlar ki: &ldquo;Onun cesedinin yakınından ge&ccedil;en herkes orada miskten daha g&uuml;zel bir koku hissediyordu.&rdquo;</p>\n\n<p>\n	Daha sonra Resulullah&rsquo;ın (s.a.a) sahabesinden olup Bedir ve Sıffın savaşlarına katılarak Resulullah ve Hz. Ali&rsquo;nin emrinde kılı&ccedil; sallamış olan yaşlı Enes b. Haris g&ouml;zlerine d&ouml;k&uuml;len kaşlarını bir mendille ve emamesin de beline bağlayarak İmam&rsquo;ın (a.s) huzuruna &ccedil;ıkıp cihad i&ccedil;in izin alarak meydana gitti ve Yezid ordusundan atmış kişiyi &ouml;ld&uuml;rd&uuml;kten sonra şehid oldu.</p>\n\n<p>\n	İmam onu seyrederken, &ldquo;Allah senin bu &ccedil;abanı m&uuml;k&acirc;fatlandırsın ey yaşlı adam.&rdquo; diye buyuruyordu.</p>\n\n<p>\n	Sıra Amr b. C&uuml;nade-i Ensari&#39;ye geldi. Babası C&uuml;nade b. Ka&rsquo;b-i Ensari Aşura sabahı İmam H&uuml;seyin&rsquo;in (a.s) ashabından bir grupla birlikte birinci saldırıda şehid olmuştu. Onbir yaşında olan bu &ccedil;ocuğun annesi ona diyordu ki: Oğlum! Annenin yanından kalkarak savaş meydanına git ve Resulullah&rsquo;ın torununun g&ouml;zleri &ouml;n&uuml;nde savaş. Amr b. C&uuml;nade meydana gitmek istediğinde İmam H&uuml;seyin : &ldquo;Onun babası yeni şehid oldu. Bunun şehid olması annesine ağır gelebilir. Onu &ccedil;adırlara geri &ccedil;evirin.&rdquo; dedi.</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s) bu s&ouml;z&uuml; karşısında Amr b. C&uuml;nade ş&ouml;yle arzetti: &ldquo;Annem babam size feda olsun. Meydana giderek savaşmamı annem emretti. Savaş elbiselerini kendi elleriyle giydirdi bana. Nolur bana izin verin.&rdquo;</p>\n\n<p>\n	Bu delikanlı gen&ccedil; izin aldıktan sonra meydana giderek ş&ouml;yle recez okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmamım H&uuml;seyin, imamların en &uuml;st&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	H&uuml;seyin, Peygamberin g&ouml;nl&uuml;n&uuml;n sevincidir.</p>\n\n<p>\n	H&uuml;seyin, Ali ve Fatıma&rsquo;nın oğludur.</p>\n\n<p>\n	B&ouml;yle iyi bir imam tanıyor musunuz?!</p>\n\n<p>\n	Y&uuml;z&uuml; g&uuml;neş gibi parlak, alnı dolunay gibi nurludur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Daha sonra d&uuml;şmana h&uuml;cum ederek şehid oluncaya kadar savaştı. Onun başını g&ouml;vdesinden ayırarak İmam H&uuml;seyin&rsquo;in ordug&acirc;hının &ouml;n&uuml;ne fırlattılar. Annesi &ouml;ne &ccedil;ıkarak oğlunun başını alıp bağrına bastı ve ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ey oğlum aferin sana, ey g&ouml;nl&uuml;m&uuml;n mutluluğu, ey g&ouml;z&uuml;m&uuml;n nuru.&rdquo; Daha sonra &ldquo;Biz Allah yolunda verdiğimiz şeyi geri almayız&rdquo; anlamında oğlunun başını d&uuml;şmana doğru attı. Sonra kendisi de yerden bir sopa alarak d&uuml;şmana saldırdı ve ş&ouml;yle recez okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben kadınlar arasında zayıf bir kadınım.</p>\n\n<p>\n	Size şiddetli bir darbe indireceğim</p>\n\n<p>\n	Şerefli Fatıma&rsquo;nın evlatlarını savunma uğrunda.</p>\n\n<p>\n	İmam kadınların meydana gitmesine razı olmadığı i&ccedil;in onu &ccedil;adırlara geri &ccedil;evirdi.</p>\n\n<p>\n	Sonra Haccac b. Mahzur-i Cufi meydana gitti. Bir m&uuml;ddet savaşıp y&uuml;z&uuml; kızıl kanlara boyandıktan sonra İmam&rsquo;ın (a.s) huzuruna &ccedil;ıkarak ş&ouml;yle dedi: &ldquo;Ey H&uuml;seyin! Bug&uuml;n dedeniz Resulullah&rsquo;la m&uuml;lakat edeceğim, sonra Peygamber&#39;in vasisi bildiğimiz babanız Ali&rsquo;yi g&ouml;receğim.&rdquo;</p>\n\n<p>\n	İmam Haccac&rsquo;a cevap olarak buyurdu ki: &ldquo;Ey Haccac! Ben de senin peşinden onların arasına geleceğim.&rdquo;</p>\n\n<p>\n	Daha sonra Haccac meydana d&ouml;nerek şehid oluncaya kadar savaştı.</p>\n\n<p>\n	Ondan sonra Suveyd b. Amr b. Ebu-l Mut&#39;a meydana gitti. Attan yere d&uuml;şt&uuml;ğ&uuml;nde Yezid ordusu onun &ouml;ld&uuml;ğ&uuml;n&uuml; sandı. İmam H&uuml;seyin şehid olduğunda oradakilerin &ldquo;H&uuml;seyin şehid oldu&rdquo; dediklerini duyunca yerinden kalkarak şehid oluncaya kadar Yezid ordusuyla savaştı. Suveyd İmam&rsquo;ın (a.s) şehadetinden sonra Kerbela&rsquo;da şehid olan en son yaranıdır.</p>\n\n<p>\n	Artık İmam H&uuml;seyin&rsquo;in Ehl-i Beyt&rsquo;inden başka kimsesi kalmamıştı. Ehl-i Beyt, Allah ve resul&uuml;n&uuml;n dinini diri tutmak i&ccedil;in azimle &ouml;l&uuml;me karşı gidiyorlardı. İmam H&uuml;seyn&rsquo;in yakınları toplanarak birbirleriyle vedalaşıyorlardı. İmam H&uuml;seyin&rsquo;in Ehl-i Beyt&rsquo;inden savaş meydanına giden ilk kişi herkesten &ccedil;ok Peygamber&rsquo;e benzeyen b&uuml;y&uuml;k oğlu Ali Ekber&rsquo;dir.</p>\n\n<p>\n	Bu arada kadınlar etrafına toplanarak diyorlardı ki: Ey H&uuml;seyin&rsquo;in oğlu! Bizim gurbetimize merhamet et; &ccedil;&uuml;nk&uuml; senden uzak kalmaya tahamm&uuml;l edemeyiz diyerek sitem ettiler.</p>\n\n<p>\n	Ali Ekber İmam&rsquo;dan (a.s) izin alarak meydana gitti ve ş&ouml;yle recez okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben H&uuml;seyin b. Ali&rsquo;nin oğlu Ali&rsquo;yim</p>\n\n<p>\n	Biz Peygamber&rsquo;in en yakınları Ehl-i Beyt&#39;iyiz.</p>\n\n<p>\n	Kılıcımla size saldırır ve babamı savunurum;</p>\n\n<p>\n	Haşimi ve Alevi yiğidinin derbesiyle.</p>\n\n<p>\n	Vallahi o haramzade bize h&uuml;kmedemez</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu sırada İmam H&uuml;seyin (a.s) sakalını tutarak başını g&ouml;ky&uuml;z&uuml;ne kaldırıp g&ouml;zlerinden akan yaşlar y&uuml;z&uuml;n&uuml; ıslatırken ş&ouml;yle diyordu: &ldquo;Allah&rsquo;ım! Şahid ol ki, halk i&ccedil;inde Peygamber&rsquo;in Muhammed&rsquo;e en &ccedil;ok benzeyeni bu kavmin &uuml;zerine gidiyor. Biz Peygamber&#39;i g&ouml;rmek istediğimizde ona bakıyorduk. Allah&rsquo;ım! Yery&uuml;z&uuml;n&uuml;n nimetlerini bu kavimden al ve onları dağıtıver. Hi&ccedil; bir zaman pak kullarını onlardan razı etme; &ccedil;&uuml;nk&uuml; onlar bizi davet ederek bize yardım edeceklerine dair s&ouml;z verdikleri halde bize kılı&ccedil; &ccedil;ektiler.&rdquo;</p>\n\n<p>\n	İmam daha sonra &Ouml;mer b. Sa&rsquo;d&rsquo;a ş&ouml;yle hitap etti: &ldquo;Ey Sa&rsquo;d&rsquo;ın oğlu! Benimle Resulullah arasındaki bağı g&ouml;rmezlikten geldin. Allah senin neslini kurutsun.&rdquo;</p>\n\n<p>\n	&ldquo;Allah &Acirc;dem, Nuh, İbrahim ve &Acirc;l-i İmran&rsquo;ı se&ccedil;erek onları diğer insanlara &uuml;st&uuml;n kıldı. Ve biz o se&ccedil;ilmiş insanların soyundanız.&rdquo;</p>\n\n<p>\n	Ali Ekber d&uuml;şman ordusuyla savaşa koyuldu. Onlardan yetmişini &ouml;ld&uuml;rd&uuml;kten sonra susuzluktan babasının yanına d&ouml;nerek susuzluğunu dile getirdi.</p>\n\n<p>\n	İmam: &ldquo;Yakında deden Resulullah&rsquo;ı g&ouml;recek ve onun elinden su i&ccedil;eceksin ve artık ondan sonra asla susamayacaksın.&rdquo;</p>\n\n<p>\n	Ali Ekber tekrar meydana giderek d&uuml;şman ordusuyla savaşa devam etti. Bir ok ansızın boğazına isabet etti ve Murret b. Munkez-i Abdi mızrakla Ali Ekber&rsquo;in başına vurdu, sonra da başına bir kılı&ccedil; darbesi indirdi. Bunun etkisi &uuml;zerine &Ouml;mer b. Sa&rsquo;d&rsquo;ın askerleri kılı&ccedil;larıyla Ali Ekber&#39;in v&uuml;cudunu param par&ccedil;a ettiler.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s) oğlunun başucuna gelerek başını dizlerinin &uuml;st&uuml;ne aldı ve ş&ouml;yle buyurdu: &ldquo;Allah seni &ouml;ld&uuml;ren bu zalim kavmi &ouml;ld&uuml;rs&uuml;n. Allah ve Resulullah&rsquo;ın h&uuml;rmetini ortadan kaldırmaya ne kadar da c&uuml;ret ettiler. Artık senden sonra d&uuml;nyaya yazıklar olsun.&rdquo;</p>\n\n<p>\n	Daha sonra İmam avucunu oğlunun kanıyla doldurarak onu g&ouml;ky&uuml;z&uuml;ne savurdu ve o kanın bir damlası bile yere d&uuml;şmedi.</p>\n\n<p>\n	İmam (a.s) oğlunun cesedini şehitlerin bulunduğu &ccedil;adırın &ouml;n&uuml;ne getirmelerini emretti. Daha sonra Ehl-i Beyt kadınları Ali Ekber&rsquo;in cesedinin etrafına toplanarak bedenin kanlar i&ccedil;inde ve par&ccedil;a par&ccedil;a olduğunu g&ouml;r&uuml;nce feryad ederek ağlamaya başladılar. D&uuml;şmanın kılı&ccedil; ve mızraklarının izleri v&uuml;cudunun her yerinde g&ouml;r&uuml;lmekteydi. Haşimi kadınlarının &ouml;n&uuml;nde Zeynep vardı. Ağlamak ona rahatlık vermiyordu. Kendisini Ali Ekber&rsquo;in pak cesedinin &uuml;zerine atarak kardeşinin ciğer paresini bağrına basıp feryad ediyordu.</p>\n\n<p>\n	Abdullah b. M&uuml;slim b. Akil, İmam H&uuml;seyin&rsquo;in (a.s) huzuruna &ccedil;ıkarak izin alıp meydana &ccedil;ıktı ve ş&ouml;yle recez okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bug&uuml;n babam M&uuml;slim&rsquo;le g&ouml;r&uuml;şeceğim,</p>\n\n<p>\n	Peygamber&rsquo;in dini uğrunda &ouml;ld&uuml;r&uuml;lenlerle g&ouml;r&uuml;şeceğim</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Abdullah b. M&uuml;slim k&uuml;f&uuml;r ordusuna &uuml;&ccedil; kere h&uuml;cum etti ve her defasında onlardan bir&ccedil;oğunu cehenneme g&ouml;nderdi. Nihayet Yezid b. Rukkad-i Cuhani&rsquo;nin attığı ok alnına isabet etti. Abdullah feryad ederek dedi ki: &quot;Allah&rsquo;ım, bu kavim bize ihanet etti; bizi &ouml;ld&uuml;rd&uuml;kleri gibi sen de onları &ouml;ld&uuml;r. &quot;Bu esnada birisi mızrağını Abdullah&rsquo;ın kalbine saplayarak onu şehid etti. Abdullah&rsquo;ın şehid edildiğini g&ouml;ren Ebu Talibin &ccedil;ocukları topluca Kufelilere h&uuml;cum ettiler. İmam H&uuml;seyin (a.s) onlara hitaben buyurdu ki: &ldquo;Ey amcazadeler! Ve ey Ehl-i Beyt&rsquo;im! &Ouml;l&uuml;me karşı sabırlı olun; Allah&rsquo;a anldolsun ki artık bug&uuml;nden sonra hakaret ve ihanete uğramayacaksınız.&rdquo;</p>\n\n<p>\n	Daha sonra Avn b. Abdullah b. Cafer-i Teyyar şehit d&uuml;şt&uuml;, kardeşi Muhammed ve Abdurrahman b. Akil ve kardeşi Cafer b. Akil ve Muhammed b. M&uuml;slim b. Akil şehid oldu.</p>\n\n<p>\n	Daha sonra Muhammed b. Ebu Bekr b. Emir-ul M&uuml;&#39;minin meydana &ccedil;ıktı ve Bekr-i Nehavi onu şehid etti. Ondan sonra Abdullah b. Akil Yezid ordusunun i&ccedil;ine dalarak onlardan bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml; ve kendisi de yaralanarak yere d&uuml;şt&uuml;; Osman b. Halid-i Tamimi gelerek onu şehid etti. Onun peşinden Rembe adındaki &Uuml;mm-&uuml; Veheb&#39;in oğlu, Abdullah-i Asgar, Ebu Bekr b. Hasan b. Ali, &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusuna saldırarak onlardan bir grubunu &ouml;ld&uuml;rd&uuml;kten sonra şehadete ulaştı.</p>\n\n<p>\n	Sonra &ccedil;ocuk yaşta olan (On&uuml;&ccedil; yaşında) Kasım b. Hasan İmam&rsquo;ın (a.s) yanına gelerek meydana gitmek i&ccedil;in izin istedi. İmam onu bağrına basarak kardeşi Hasan&rsquo;ı hatırlayıp ağladı ve sonra ona izin verdi. Kasım&#39;ın y&uuml;z&uuml; dolunay gibi parlıyordu. Kasım kılıcını &ccedil;ekerek k&uuml;f&uuml;r ordusuna h&uuml;cum etti ve onlardan &ccedil;oklarını cehenneme g&ouml;nderdikten sonra Amr b. Sa&rsquo;d b. Nufeyl-i Ezudi başına bir kılı&ccedil; darbesi indirdi. Kasım başı yarılınca amcası H&uuml;seyin&rsquo;i yardıma &ccedil;ağırdı. Bu durumu izleyen İmam H&uuml;seyin (a.s) Kasım&rsquo;ın yardımına koşarak Kasım&rsquo;ın katilini cehenneme g&ouml;nderdi. &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusu Amr&rsquo;ı kurtarmak istedilerse de, ancak karşılarında İmam H&uuml;seyin&rsquo;i (a.s) bulunca İmam&rsquo;ın kılıcının &ouml;n&uuml;nden ka&ccedil;tılar. Sonra İmam Kasım&rsquo;ın başucunda durarak ş&ouml;yle buyurdu: &ldquo;Seni &ouml;ld&uuml;ren kavim Allah&rsquo;ın rahmetinden uzak olsun. Kıyamet g&uuml;n&uuml;nde senin hakkında onların hasmı, ceddin Resulullah ve baban Emir&rsquo;ul M&uuml;&#39;minin&rsquo;dir. Allah&rsquo;a andolsun ki sen amcanı yardıma &ccedil;ağırdığın da sana cevap verememesi veya cevabının bir faydası olmaması amcana &ccedil;ok &ccedil;etindir. Vallahi bu ses &ouml;yle bir kimsenin sesi ki zul&uuml;mle &ouml;ld&uuml;renleri &ccedil;ok, yardımcıları ise azdır.&rdquo;</p>\n\n<p>\n	İmam (a.s) yeğeninin v&uuml;cudunu &ccedil;adırlara getirerek oğlu Ali Ekber&rsquo;in yanına uzattı.</p>\n\n<p>\n	Abbas b. Ali Ehl-i Beyt&rsquo;ten bir&ccedil;oklarının şehid d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce kardeşlerine y&ouml;nelerek ş&ouml;yle dedi: &ldquo;Ey annemin oğulları! Toplanın ve k&acirc;firler topluluğuna saldırın ki, Allah sizden razı olsun.&rdquo; Bunun &uuml;zerine Ebu-l Fazl Abbas&rsquo;ın kardeşleri Abdullah, Cafer ve Osman İmam H&uuml;seyin&rsquo;in (a.s) huzurunda &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordularına h&uuml;cum ederek şehid oluncaya kadar onlarla savaştılar.</p>\n\n<p>\n	Kardeşlerinin şehid d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;ren Abbas kendisinden başka İmam H&uuml;seyin&rsquo;in kimsesinin kalmadığını g&ouml;rd&uuml;, İmam&#39;dan (a.s) meydana gitmek i&ccedil;in izin istedi.</p>\n\n<p>\n	İmam Abbas b. Ali&rsquo;ye buyurdu ki: &ldquo;Ey kardeşim! Sen benim sancaktarımsın.&rdquo;</p>\n\n<p>\n	Abbas: &ldquo;Allah&rsquo;a andolsun ki kalbim daralmış durumdadır. Azizlerimizin kanının intikamını bu m&uuml;nafık insanlardan almak istiyorum.&rdquo;</p>\n\n<p>\n	İmam: &ldquo;O halde haremdeki susuz yavrucaklar i&ccedil;in biraz su getirmeye &ccedil;alış.&rdquo;</p>\n\n<p>\n	Abbas k&uuml;f&uuml;r ordusunun karşısında durarak onlara nasihat etti ve &ccedil;ocukların susuzluğunu hatırlatarak onlardan biraz su vermelerini istedi. Ancak Abbas&rsquo;ın s&ouml;zleri o &ouml;l&uuml; kalplere etki etmeyince İmam&rsquo;ın yanına geri d&ouml;nd&uuml; ve &ccedil;ocukların susuzluktan feryat ettiklerini duydu. Bir tulum alarak atına bindi ve Fırat&rsquo;a doğru hareket etti. Fırat kıyısında d&ouml;rt bin kişi Abbas&rsquo;ı &ccedil;evreleyerek onu mızraklarına hedef aldılar. İmam H&uuml;seyin&rsquo;in (a.s) ordusunun komutanı ve İmam&rsquo;ın b&uuml;y&uuml;k kardeşi d&uuml;şman ordusunun &ccedil;okluğundan bir zerre korkmadı ve onların safını yararak suya ulaştı. Tulumu suyla doldurduktan sonra avcunu suyla doldurup i&ccedil;mek i&ccedil;in ağzına yaklaştırdığında İmam H&uuml;seyin&rsquo;in susuzluğunu hatırlayarak elindeki suyu tekrar Fırat&rsquo;a d&ouml;kt&uuml; ve kendi kendisine ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ey nefis! H&uuml;seyin&rsquo;den (a.s) sonra hayatta olup olmaman fark etmez</p>\n\n<p>\n	H&uuml;seyin şehadete doğru giderken sen ırmağın soğuk suyunu mu i&ccedil;mek istersin?</p>\n\n<p>\n	Allah&rsquo;a andolsun ki, bu dinimin m&uuml;saade etmediği bir şeydir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Daha sonra su tulumunu alarak atını &ccedil;adırlara doğru s&uuml;rd&uuml;. Yezid orduları Abbas&rsquo;ın yolunu kestiler. Abbas kılı&ccedil; sallayarak onları &ouml;ld&uuml;rd&uuml;ğ&uuml; halde ş&ouml;yle recez okumaktaydı:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;&Ouml;l&uuml;mden korkmam ben, &ouml;l&uuml;m sesi duyduğumda.</p>\n\n<p>\n	Kılı&ccedil;lar arasında bedenim kaybolsa bile</p>\n\n<p>\n	Feda olsun canım Mustafa&rsquo;nın (s.a.a) p&acirc;k torununa.</p>\n\n<p>\n	&Ccedil;adırlara su tulumu g&ouml;t&uuml;ren Abbas benim.</p>\n\n<p>\n	Karşılaştığımda savaşmaktan da hi&ccedil; korkum yok.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu esnada Zeyd b. Verka el Cuheni saklandığı yerden &ccedil;ıkarak Hekim b. Tufeyl&rsquo;le birlikte Abbas b. Ali&rsquo;nin sağ kolunu bedeninden ayırdılar. Abbas b. Ali kılıcı sol eline alarak ş&ouml;yle recez okudu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Vallahi sağ kolumu da kesseniz</p>\n\n<p>\n	Ben yine dinimi savunacağım</p>\n\n<p>\n	İmamım ve sadık olan &ouml;nderimi</p>\n\n<p>\n	P&acirc;k ve emin olan Peygamber&rsquo;imin torununu himaye edeceğim.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hekim b. Tufeyl tekrar h&uuml;cum ederek bir kılı&ccedil; darbesiyle Abbas b. Ali&rsquo;nin sol kolunu da bedeninden ayırdı. Bunun &uuml;zerine Abbas sancağı g&ouml;ğs&uuml;ne &ccedil;ekti. K&uuml;f&uuml;r ordusu onu kuşatarak ok yağmuruna tuttular. Bu esnada bir ok su tulumuna isabet etti, ikinci ok g&ouml;ğs&uuml;ne ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; de g&ouml;z&uuml;ne isabet etti. Ve sonra da birisi &ccedil;adır direğiyle İmam H&uuml;seyin&rsquo;in yiğit kardeşine h&uuml;cum ederek başını yardı. Bu sırada Abbas b. Ali ş&ouml;yle seslendi:</p>\n\n<p>\n	&ldquo;Benden sana selam olsun ya Eba Abdullah&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) kardeşinin sesini işitince başı ucuna gelerek Haşimilerin yiğitlik &ouml;rneği, iman direği, şeref ve izzetin kalbi ve sancaktarını o halde g&ouml;r&uuml;nce &ldquo;Şimdi belim kırıldı&rdquo; buyurdu. Daha sonra kılıcını &ccedil;ekerek o adam kılığındaki domuz sıfatlılara h&uuml;cum etti. K&uuml;f&uuml;r ordusu İmam H&uuml;seyin&rsquo;in kılıcının karşısında ka&ccedil;ıyorlardı. İmam (a.s) feryad ederek ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&quot;Nereye ka&ccedil;ıyorsunuz ey kalleşler. Siz benim belimi kırdınız.&quot; Daha sonra İmam kardeşinin başı ucunda durarak onun başını dizlerine aldı. B&ouml;ylece Abbas b. Ali de şehadet şerbetini i&ccedil;erek Rabb&rsquo;ine kavuştu.</p>\n\n<p>\n	İmam H&uuml;seyin kardeşinin şehadetinden sonra &ccedil;adırlara d&ouml;nd&uuml;. Bu olay İmam&rsquo;a &ouml;yle ağır geldi ki belini b&uuml;kt&uuml;. İmam&#39;ın g&ouml;z&uuml;nden yaşlar akıyordu. Sakine babası İmam H&uuml;seyin&rsquo;i karşılayarak amcası Abbas&rsquo;ın ne olduğunu sordu. İmam Hz. Abbas&rsquo;ın şehit d&uuml;şt&uuml;ğ&uuml;n&uuml; Sakine&rsquo;ye anlattı. Zeynep bunu duyunca &ldquo;Vay kardeşim&rdquo; diye feryat etti.</p>\n\n<p>\n	İmam H&uuml;seyin nereye y&ouml;nelse bir başka acıyla karşılaşıyordu bir yanda kanlara boyanmış dostları, bir yanda kadınların ve &ccedil;ocukların feryat ve figanlarını g&ouml;r&uuml;yordu. Bu esnada İmam: &ldquo;Ey kavim, sizin aranızda Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ini savunacak birisi yok mu?&rdquo; diye buyurdu</p>\n\n<p>\n	İmam&rsquo;ın s&ouml;zlerini işiten kadınların feryatları daha da bir y&uuml;kseliverdi. İmam Seccad (a.s) asasına yaslanarak arkasında eliyle kılıcı s&uuml;r&uuml;kleyerek savaşa gitmek i&ccedil;in dışarı &ccedil;ıkınca İmam &Uuml;mm-&uuml; Kuls&uuml;m&rsquo;e hitaben ş&ouml;yle dedi: &ldquo;Onun &ouml;n&uuml;n&uuml; alarak koruyun ki yery&uuml;z&uuml; Resulullah&rsquo;ın evlatlarından boş kalmasın&rdquo;</p>\n\n<p>\n	Daha sonra İmam vedalaşmak i&ccedil;in haremdeki kadınların susmalarını istedi. İmam Resulullah&rsquo;ın kılı&ccedil; ve kalkanını kuşandıktan sonra vedalaşmak i&ccedil;in s&uuml;t i&ccedil;en yavrucağını getirmelerini istedi. Zeynep Ali Esger&rsquo;i kardeşine verdi. İmam bebeği kucağına alarak y&uuml;z&uuml;n&uuml; &ouml;pt&uuml;. Daha sonra d&uuml;şmanların karşısında tutarak ona su vermelerini istedi. Ansızın Hermele okla bebeğin boğazını hedef aldı. İmam Avcunu bebeğin kanıyla doldurup onu g&ouml;ky&uuml;z&uuml;ne serperek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;&Uuml;z&uuml;nt&uuml;lere tahamm&uuml;l etmeyi kolaylaştıran Allah&rsquo;ın bu halimizi g&ouml;rmesidir. Allah&rsquo;ım! Bu musibet ruhun bedenden ayrılmasından kolay değil. Allah&rsquo;ım! Biliyorum ki zaferden daha iyisini bize nasib ettin ve zalimlerden bizim intikamımızı alacaksın ve bizim bu kavimden &ccedil;ektiklerimizi ahiretimiz i&ccedil;in biriktireceksin.&quot;</p>\n\n<p>\n	Bu esnada İmam kendisine, &ldquo;Ey H&uuml;seyin! Bebeği bırak, cennette iyi eğiticiler var onun i&ccedil;in&rdquo; diye hitap edildiğini duydu.</p>\n\n<p>\n	İmam (a.s) bebeğin cesedini Hz. Zeyneb&rsquo;in &ccedil;adırına g&ouml;t&uuml;rd&uuml;. &Ccedil;&uuml;nk&uuml; annesinin, bebeğinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;rmeye tahamm&uuml;l edemeyeceğini biliyordu. Zeynep Ali Esger&rsquo;in boğazında bir ok olduğunu g&ouml;r&uuml;nce İmam&#39;a hitaben dedi ki: Ey kardeşim! Onu benim g&ouml;z&uuml;m&uuml;n &ouml;n&uuml;nden uzaklaştır. Onun &ouml;l&uuml;s&uuml;n&uuml; g&ouml;rmeye tahamm&uuml;l edemem. İmam, Ali Esger i&ccedil;in bir mezar kazarak boğazındaki okla birlikte onu toprağa g&ouml;md&uuml;. &Ccedil;&uuml;nk&uuml; biraz sonra k&uuml;f&uuml;r ordusunun kendisinin ve dostlarının p&acirc;k bedenlerini atların ayakları altında &ccedil;iğneyeceklerini biliyordu.</p>\n\n<p>\n	İmam H&uuml;seyin bir arslan gibi meydana &ccedil;ıktı; Muhammed ve Ali&rsquo;nin kanı, Fatıma ve Hasan&rsquo;ın kanı, Hamza ve Cafer-i Teyyar&rsquo;ın kanı, Peygamberler&#39;in kanı Musa ve İsa&rsquo;nın kanı, İbrahim ve İsmail&rsquo;in kanı damarlarında kaynıyordu. Hz. İbrahim&rsquo;in Allah yolunda d&ouml;kmesi nasib olmayan kan, şimdi Resulullah&rsquo;ın Ehl-i Beyt&rsquo;i tarafından Allah i&ccedil;in d&ouml;k&uuml;l&uuml;yordu. Bundan dolayıdır ki İmam &ldquo;H&uuml;seyin&rsquo;e Allah&rsquo;ın kanı&rdquo; demişlerdir.</p>\n\n<p>\n	İmam k&uuml;f&uuml;r ordusunun sağ tarafına h&uuml;cum ederek ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ben H&uuml;seyin b. Ali&rsquo;yim</p>\n\n<p>\n	Sizin karşınızda baş eğmemeğe yemin etmişim.</p>\n\n<p>\n	Doğrusu babamın Ehl-i Beyt&rsquo;ini himaye eder</p>\n\n<p>\n	Ve Peygamber&rsquo;in dini &uuml;zere &ouml;l&uuml;r&uuml;m.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Abdullah b. Ammar b. Yahud diyor ki: &ldquo;Allah&rsquo;a andolsun H&uuml;seyin gibi musibete uğrayan bir kimseyi g&ouml;rmedim. Evlatları ve yarenleri g&ouml;zleri &ouml;n&uuml;nde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; halde yiğit&ccedil;e kılı&ccedil; sallıyor, meşhur kahramanlar, karşısından ka&ccedil;ıyor ve hi&ccedil; kimse karşısına &ccedil;ıkmaya c&uuml;ret edemiyordu.&rdquo;</p>\n\n<p>\n	Bu arada &Ouml;mer b. Sa&rsquo;d ş&ouml;yle bağırdı: &ldquo;Bu Arap kahramanlarını kılıcıyla yerlere seren Ali&rsquo;nin oğludur. Her taraftan onu &ccedil;evirin.&rdquo;</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın bu s&ouml;zlerinden sonra İmam H&uuml;seyin&rsquo;e meydanın d&ouml;rt tarafından d&ouml;rt bin mızrak fırlatılıyordu. Ve onlardan bazıları risalet ailesinin &ccedil;adırlarına saldırmaya başladılar. İmam H&uuml;seyin k&uuml;f&uuml;r ordusunun &ccedil;adırlara h&uuml;cum ettiklerini g&ouml;r&uuml;nce ş&ouml;yle feryat etti:</p>\n\n<p>\n	&ldquo;Ey Ebu Sufyan ailesine uyanlar&rsquo; Eğer dininiz yoksa ve kıyamet g&uuml;n&uuml;nden korkmuyorsanız, hi&ccedil; olmazsa d&uuml;nyanızda h&uuml;r kişiler olun. Eğer Arap olduğunuzu iddia ediyorsanız hasebinize d&ouml;n&uuml;n ve insanlık şerefinizi koruyun.&rdquo;</p>\n\n<p>\n	Şimr cevaben: &ldquo;Ne diyorsun ey Fatıma&rsquo;nın oğlu?&rdquo; dedi.</p>\n\n<p>\n	İmam: &ldquo;Ben sizinle, siz de benimle savaşıyorsunuz; bu kadınların hi&ccedil; bir su&ccedil;u yok. Ben hayatta olduğum s&uuml;rece askerlerinizi Ehl-i Beyt&rsquo;ime saldırmaktan alıkoyun.&rdquo;</p>\n\n<p>\n	Şimr: &ldquo;Doğru s&ouml;yl&uuml;yorsun ey H&uuml;seyin&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Yezid&rsquo;in ordusu H&uuml;seyin&rsquo;e h&uuml;cum ettiler ve savaş yeni bir boyut kazandı. G&uuml;c&uuml;n&uuml; susuzluk nedeniyle b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de yitiren İmam (a.s) kılı&ccedil; sallayarak Fırat&rsquo;a doğru ilerledi. D&ouml;rt bin kişiyle Fırat&rsquo;ı kuşatan Amr b. Haccac&rsquo;ı yolundan uzaklaştırarak Fırat&rsquo;a ulaştığı an adamın biri ş&ouml;yle seslendi: &quot;Nasıl su i&ccedil;me lezzetini alabilirsin; oysa &ccedil;adırlarını yağmalamaktalar.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bir damla su i&ccedil;meden Fırat&rsquo;ı terk ederek &ccedil;adırlara y&ouml;neldi. Kılı&ccedil; sallayarak o al&ccedil;ak insanları dağıttı ve bir kere daha Ehl-i Beyt&rsquo;ini teskin ederek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Zor ve gamlı g&uuml;nler i&ccedil;in hazırlanın ve bilin ki, Allah Te&acirc;l&acirc; sizin koruyucunuzdur; sizi yakın bir zamanda d&uuml;şmanların şerrinden kurtaracak, akıbetinizi hayır kılacak ve d&uuml;şmanınızı &ccedil;eşitli azaplara du&ccedil;ar kılacaktır. Bu zorluk ve musibetlere karşılık &ccedil;eşitli nimet ve kerametler bağışlayacaktır. &Ouml;yleyse şik&acirc;yet etmeyin ve değerinizi d&uuml;ş&uuml;recek şeyleri ağzınıza almayın.&rdquo;</p>\n\n<p>\n	Bu esnada &Ouml;mer b. Sa&rsquo;d ordusuna bağırarak ş&ouml;yle seslendi: &ldquo;H&uuml;seyin&rsquo;e h&uuml;cum edin ve kendisiyle meşgulken onu &ouml;ld&uuml;r&uuml;n. Allah&rsquo;a andolsun ki, kendine gelirse onu kendinizden uzaklaştıramazsınız.</p>\n\n<p>\n	Bunun &uuml;zerine Yezid ordusu ok ve mızraklarla İmam H&uuml;seyin&rsquo;e (a.s) saldırmaya başladılar; &ouml;yle ki sayısız oklar havada birbirine isabet ediyordu. İmam H&uuml;seyin (a.s) hır&ccedil;ın bir aslan gibi onlara h&uuml;cum ediyor, karşısına &ccedil;ıkanlar yere seriliyordu. Yezid ordusunun ok yağmuru ise &uuml;zerine yağıyordu. İmam ara-sıra &ccedil;adırlardan duyulacak y&uuml;ksek bir sesle: &ldquo;La hevla ve la kuvvete illa bill&acirc;h-il aliyy-il azim&rdquo; diyordu.</p>\n\n<p>\n	D&uuml;şman ordusundan biri ş&ouml;yle dedi: &ldquo;Ey H&uuml;seyin! Bakıver şu Fırat&rsquo;a. Vallahi susuzluktan &ouml;lecek ve ondan tadamayacaksın.&rdquo;</p>\n\n<p>\n	İmam (a.s) buyurdu ki: &ldquo;Allah&rsquo;ım! Onu susuzluktan &ouml;ld&uuml;r.&rdquo;</p>\n\n<p>\n	Nakledildiği &uuml;zere o adam s&uuml;rekli su i&ccedil;tiği halde her zaman susuzdu ve nihayet aşırı miktarda su i&ccedil;mesi y&uuml;z&uuml;nden cehenneme yuvarlandı.</p>\n\n<p>\n	O sırada Ebu Hutufeş adındaki bir adamın attığı ok İmam&rsquo;ın alnına isabet etti. Oku dışarı &ccedil;ıkarınca b&uuml;t&uuml;n &ccedil;ehresini kan kapladığı halde ş&ouml;yle dua etti:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, bu kavmin başıma neler getirdiklerine sen şahid ol. Allah&rsquo;ım onları grup grup ortadan kaldır. Onlardan hi&ccedil; birini yery&uuml;z&uuml;nde sağ bırakma. Allah&rsquo;ım bağışını bu halktan uzak eyle.&rdquo;</p>\n\n<p>\n	İmam (a.s) daha sonra s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Ey g&uuml;nahk&acirc;r &uuml;mmet, Resulullah&rsquo;ın Ehl-i Beyt&rsquo;ine karşı ne kadar da k&ouml;t&uuml; bir davranışınız var. Allah&rsquo;a andolsun ki ben Allah&rsquo;tan şehadet kerametini arzuluyorum. Ve bilmeyeceğiniz bir şekilde intikamımı sizden alacak olan O&rsquo;dur.</p>\n\n<p>\n	Bu arada Husayn b. Malik-i Sekuni İmam&#39;a hitaben ş&ouml;yle sordu: &ldquo;Ey Fatıma&rsquo;nın oğlu! Allah senin intikamını bizden nasıl alacak?&rdquo;</p>\n\n<p>\n	İmam: &ldquo;Allah sizleri birbirinizin canına d&uuml;ş&uuml;recek ve &uuml;zerinize acı bir azap inecektir.&rdquo;</p>\n\n<p>\n	İmam (a.s) dinlenmek i&ccedil;in bir s&uuml;re savaşı bıraktığında alnına bir taş isabet etti ve tekrar y&uuml;z&uuml;n&uuml; kan kapladı. İmam g&ouml;mleğinin bir k&ouml;şesini kaldırarak y&uuml;z&uuml;n&uuml;n kanını silmek istediğinde &uuml;&ccedil; şubeli bir ok İmam&rsquo;ın kalbine isabet etti. Bu esnada İmam kurban kesilirken okunan şu duayı okudu:</p>\n\n<p>\n	&ldquo;Bismillahi ve bill&acirc;h ve ala milleti Resulillah&rdquo; sonra başını g&ouml;ky&uuml;z&uuml;ne kaldırıp ş&ouml;yle nida etti: &ldquo;Allah&rsquo;ım! Sen iyi biliyorsun ki, bunlar &ouml;yle bir kimseyi &ouml;ld&uuml;r&uuml;yorlar ki b&uuml;t&uuml;n yery&uuml;z&uuml;nde ondan başka peygamberin bir torunu yoktur.&rdquo;</p>\n\n<p>\n	Daha sonra oku arkadan &ccedil;ıkardı ve kan oluk gibi dışarı akmaya başladı. İmam H&uuml;seyin (a.s) kanıyla elini doldurup onu g&ouml;ky&uuml;z&uuml;ne serperek ş&ouml;yle dua etti:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! &Ouml;l&uuml;m&uuml; bana kolay kıl.&rdquo;</p>\n\n<p>\n	İkinci kez avcunu kanla doldurarak onu y&uuml;z&uuml;ne başına serperek ş&ouml;yle buyurdu: &ldquo;Allah ve Resul&uuml;yle b&ouml;yle g&ouml;r&uuml;şmek istiyorum.&rdquo;</p>\n\n<p>\n	Kanın akmasıyla İmam g&uuml;c&uuml;n&uuml; kaybetti. Bu esnada Malik b. Bişr-i Kindi İmam&rsquo;a yaklaşarak ona &ccedil;irkin s&ouml;zler s&ouml;yledikten sonra kılıcıyla İmam&rsquo;ın başına vurdu. İmam&rsquo;ın başından kan akmaya başladı.</p>\n\n<p>\n	Hani b. Sedid diyor ki: &ldquo;İmam H&uuml;seyin (a.s) yere oturunca Kufeliler&rsquo;in onun etrafını &ccedil;evirdiklerini g&ouml;rd&uuml;m. O sırada Abdullah b. Hasan d&uuml;şmanın İmam&rsquo;ı aralarına aldıklarını g&ouml;r&uuml;nce ona doğru koştu. Bahr b. Ka&rsquo;b kılıcını İmam H&uuml;seyin&rsquo;e indirmek &uuml;zereydi. Abdullah bu sahneyi g&ouml;rd&uuml;ğ&uuml;nde dedi ki:</p>\n\n<p>\n	&ldquo;Ey k&ouml;t&uuml; kadının oğlu! Amcamı mı &ouml;ld&uuml;r&uuml;yorsun?&rdquo;</p>\n\n<p>\n	Bahr &ouml;fkelenerek kılıcını Abdullah&rsquo;a savurdu. Bu kılı&ccedil; darbesiyle Abdullah&rsquo;ın eli kesilerek pazusunda asılı kaldı.</p>\n\n<p>\n	Bu k&uuml;&ccedil;&uuml;k yavrucuk duyduğu şiddetli acı ve ağrı y&uuml;z&uuml;nden İmam&rsquo;a y&ouml;nelerek ş&ouml;yle dedi: Ey amca! İmdadıma yetiş, beni bu dert ve musibetten kurtar.</p>\n\n<p>\n	İmam: &ldquo;Ey yeğenim sabret; Allah Te&acirc;l&acirc; seni p&acirc;k ve salih ceddin Resulullah&rsquo;a, Ali&rsquo;ye, Hamza&rsquo;ya, Cafer&rsquo;e ve Hasan&rsquo;a kavuşturacaktır.&rdquo; buyurdu.</p>\n\n<p>\n	Bu esnada Hermele bir ok atarak onu İmam H&uuml;seyin&rsquo;in kucağında olduğu halde &ouml;ld&uuml;rd&uuml;.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin K&uuml;f&uuml;r ordusu arasında katligahta &ouml;ylece duruyordu. Her biri H&uuml;seyin&rsquo;i başkası &ouml;ld&uuml;rmesini istiyordu. Şimr bağırarak, neye durmuşsunuz, neyi bekliyorsunuz. H&uuml;seyin&rsquo;in işini bitirin dedi. O sırada Res b. Şerif İmam&rsquo;ın (a.s) sol omuzuna bir darbe indirdi. Sonra bir ok İmam&rsquo;ın boğazına ve diğer biri de boynuna isabet etti. Senan b. Enes İmam&rsquo;ın g&ouml;ğs&uuml;ne ve Salih b. Veheb ise yan tarafına vuruyordu. Bu sıralarda İmam&#39;ın atı, başı kanlı olduğu bir halde gidip &ccedil;adırların &ouml;n&uuml;nde durdu. &Ccedil;adırdaki kadınlar baş ve dizlerine vurarak &ccedil;adırdan dışarı &ccedil;ıkmaya başladılar. &Uuml;mm-&uuml; Kuls&uuml;m diyordu ki: &quot;Vay halimize, H&uuml;seyin meydanın ortasında yığılmış duruyor&rdquo; Zeynep, &ldquo;Ey kardeşim, senden sonra d&uuml;nyada yaşamanın değeri yoktur. Keşke yerle g&ouml;k birbirine ge&ccedil;seydi.&rdquo; dedi.</p>\n\n<p>\n	Daha sonra Zeynep İmam H&uuml;seyin&rsquo;e doğru gitti. İmam H&uuml;seyin katligahın ortasında duruyordu. Zeynep, &ldquo;Ey insanlar, sizin aranızda bir m&uuml;sl&uuml;man yok mu? Bakın Peygamber&rsquo;in ciğer paresinin başına neler getirdiler.&rdquo; diye haykırdı.</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d, &ldquo;Ey Kufeliler! H&uuml;seyin&rsquo;in işini bitirin&rdquo; diye bağırıyordu. Bunun &uuml;zerine Şimr İmam&rsquo;ın g&ouml;ğs&uuml; &uuml;zerine oturdu. ...Ve kısa bir s&uuml;re sonra İmam H&uuml;seyin&rsquo;in (a.s) başının d&uuml;şman elinde dolaştırıldığını g&ouml;rd&uuml;ler!...</p>\n\n<p>\n	Hepimiz Allah&#39;tanız ve hepimiz O&#39;na d&ouml;neceğiz.</p>\n\n<p>\n	&nbsp;</p>','Aşura Günü Ne Oldu?','','publish','closed','open','','asura-gunu-ne-oldu','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2824',0,'post','',0),(2825,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p>\n	Ehl-i Beyt muhipleri tarafından Ehl-i Beyt adına d&uuml;zenlenen anma merasimlerin Ehl-i Beyt İmamları&rsquo;nın, &ouml;zellikle Hz. H&uuml;seyin&#39;in (a.s) anısını ihya etmek amacıyla d&uuml;zenlendiğinde ş&uuml;phe yoktur. Bu anma t&ouml;renleri &ouml;yle k&ouml;ks&uuml;z bir hiss&icirc; davranışın ifadesi de değildir. Aksine &Uuml;meyye Oğulları, selefleri ve h&acirc;leflerinin sundukları saptırılmış İsl&acirc;m anlayışı karşısında Resulullah&#39;ın (s.a.a) getirdiği hakik&icirc; İsl&acirc;m&#39;ın savunulması yolundaki il&acirc;h&icirc; haykırış ve kıyamın unutulmamasıdır.</p>\n\n<p>\n	Hz. H&uuml;seyin&#39;in kıyamı, taşıdığı ender &ouml;zellikleriyle asırlar boyunca eskimeyen bir il&acirc;h&icirc; mesajdan ve keskin h&uuml;ccetten ibarettir. Bu y&uuml;zden bu kıyamı anmak, &uuml;mmetin uyanması ve uyanık olanların ise z&acirc;lim h&acirc;lifelerin İsl&acirc;m&rsquo;ı saptırma yolundaki &ccedil;aba ve desiselerine karşı koyması ve m&uuml;cadele vermesi i&ccedil;in bir itici g&uuml;&ccedil; olmuştur. İşte bunun i&ccedil;indir ki, Ehl-i Beyt İmamları, ashaplarını Hz. H&uuml;seyin&#39;in yasını anmaya emretmiş; kendileri de buna &ouml;zel bir itina g&ouml;stermişlerdir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı Ehl-i Beyt&rsquo;ten &ouml;ğrenmeyenler, Hz. H&uuml;seyin&rsquo;e (a.s) yas merasimi d&uuml;zenlemeyi bir bid&rsquo;at sayabilir; hatta Ben-i &Uuml;meyye&rsquo;ye uyarak, Hz. H&uuml;seyin&rsquo;in (a.s) şah&acirc;det g&uuml;n&uuml;n&uuml; bayram bile yapabilir; b&ouml;ylece Hz. Resulullah&#39;ı (s.a.a) rencide edip, F&acirc;tımat-&uuml;z Zehra&rsquo;nın kalbini yaralayabilirler. Ama Peygamber-i Ekrem&rsquo;in vasiyetine uyarak Kur&rsquo;an ve Ehl-i Beyt&#39;e sarılanlar, aşağıda nakledeceğimiz sahih hadisler gereğince, her yıl Hz. H&uuml;seyin&#39;in şah&acirc;det yıl d&ouml;n&uuml;m&uuml;nde yas merasimleri tertipleyip o imama ağlar; ve onun d&uuml;şmanlarına l&acirc;net ederler. B&ouml;ylece amel, fikir ve hiss&icirc;yatlarıyla Peygamber-i Ekrem ve Ehl-i Beyti&rsquo;ne bağlı olduklarını bildirir ve bunların d&uuml;şmanlarından beraat ederler. Allah-u Te&acirc;la buyurmuştur ki:</p>\n\n<p>\n	&quot;Allah, bir adamın g&ouml;ğs&uuml;nde iki kalp yaratmış değildir...&quot; (Ahzab/4) Bu ayetten anlaşılıyor ki, Ehl-i Beyt&#39;in d&uuml;şmanlarına kalbinde bir zerrecik muhabbeti olan şahsın, Ehl-i Beyt&#39;i sevmeyi iddia etmesi, Kur&#39;an&#39;ın kabul etmediği boş bir iddiadan ibarettir.</p>\n\n<p>\n	Biz bu makalede Hz. H&uuml;seyin&rsquo;in (a.s)&nbsp; uğradığı musibete ağlamanın sevabı ve onun k&acirc;tillerine l&acirc;net etmenin sevabı hakkındaki Ehl-i Beyt İmamları&rsquo;ndan nakledilen hadisleri aktaracağız:</p>\n\n<h2>\n	1. Hadis:</h2>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt alimlerinden merhum Şeyh Abbas Kumm&icirc; &ldquo;Nefes-ul Mehmum&rdquo; adlı eserinde kendi senediyle k&acirc;mil muhaddis, İmam-ı Zaman Hz. Mehdinin duasıyla d&uuml;nyaya gelmiş olan, b&uuml;y&uuml;k Ehl-i Beyt alimi Saduk lakabıyla tanınan Ebi Cafer Muhammed İbn-i Ali İbn-i Babeveyh el Kumm&icirc;&#39;den, o da Maceleveyh diye tanınan y&uuml;ce şeyh muhammed İbn-i Ali İbn-i Ebu Kasım&rsquo;dan, o da muhaddislerin &uuml;statlarının &uuml;stadı Ebu Hasan Ali İbn-i İbrahim Kumm&icirc;&#39;den, o da g&uuml;venilir ve &acirc;dil olduğu ispatlanmaya bile ihtiya&ccedil; olmayan değerli ve eski şeyhimiz Ali İbn-i İbrahim&#39;in babası olan İbrahim İbn-i H&acirc;şim&rsquo;den, o da Reyyan İbn-i Şebib&#39;den rivayet etmiştir ki o ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Muharrem ayının ilk g&uuml;n&uuml;nde Hz. Eb-ul Hasan Rıza&rsquo;nın (a.s) yanına vardım; o bana: &quot;Ey İbn-i Şebib, oru&ccedil;lu musun? dedi. &quot;Hayır&quot; dedim. İmam Rıza: &ldquo;Bu g&uuml;n Hz. Zekerya&rsquo;nın &quot;Ey Rabb&rsquo;im, kendi indinden bana p&acirc;k (temiz) bir soy ver; Sen dua&#39;yı işitensin&quot; diyerek Rabb&rsquo;ine (A.C) dua ettiği g&uuml;nd&uuml;r. Allah onun duasını kabul buyurdu ve meleklere emretti ki, Zekerya mihrapta durup namaz kılarken ş&ouml;yle nida ettiler: &quot;Allah seni Yahya ile m&uuml;jdeliyor.&quot;</p>\n\n<p>\n	&ldquo;Kim bug&uuml;n oru&ccedil; tutar sonra Allah&rsquo;a (A.C) dua ederse, Allah onun du&acirc;sını kabul eder; nasıl ki Zekerya&#39;nın duasını kabul buyurdu.&rdquo; Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu! C&acirc;hiliyet d&ouml;nemindeki Araplar bile Muharrem ayının h&uuml;rmetini riayet ederek bu ayda savaş ve zulm&uuml; yasak bilirlerdi. Oysa, bu &uuml;mmet ne bu ayın saygısını ve ne de kendi Peygamberlerinin h&uuml;rmetini g&ouml;zettiler. Bu ayda Peygamberin soyunu &ouml;ld&uuml;rd&uuml;ler ve bu ailenin hanımlarını esir aldılar; varlıklarını yağmaladılar; Allah bu g&uuml;nahlarını affetmesin!.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, bir şeye ağlayacak olursan Ali İbn-i Ebu T&acirc;lip oğlu H&uuml;seyin&#39;e (a.s) ağla! Onun başını bir ko&ccedil;u keser gibi kestiler; ve bunun yanı sıra ailesinden d&uuml;nyada benzerleri olmayan 18 yiğidi &ouml;ld&uuml;rd&uuml;ler. Yedi kat g&ouml;k ve yedi kat yer Onun &ouml;l&uuml;m&uuml;ne ağladı; d&ouml;rt bin melek g&ouml;kten ona yardım etmek i&ccedil;in indiler; ama (ilah&icirc; takdir gereği) Hz. H&uuml;seyin&#39;in şehit olduğunu g&ouml;rd&uuml;ler, bu melekler Hz. Mehdi (a.f) kıyam edinceye kadar mahzun ve &uuml;zg&uuml;n bir h&acirc;lde Hz. H&uuml;seyin&#39;in kabri etrafında bulunacaklar; bunlar Hz. Mehdi (a.f) kıyam edince onun y&acirc;ranı arasında yer alırlar. Bunların sloganları &quot;Ya lı sara til H&uuml;seyin&quot; (H&uuml;sey&#39;nin kanının davacıları) olacaktır.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, babam kendi babasından o da b&uuml;y&uuml;k babasından (Zeyn-ul &Acirc;bidin &quot;a.s&quot;) rivayet etmiştir ki: Hz. H&uuml;seyin şehit d&uuml;şt&uuml;ğ&uuml;nde g&ouml;kten kan ve kırmızı toprak yağdı.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, eğer H&uuml;seyin&rsquo;e (a.s) g&ouml;z&uuml;n&uuml;n yaşı yanaklarına sarkacak şekilde ağlarsan, Allah senin b&uuml;y&uuml;k olsun k&uuml;&ccedil;&uuml;k olsun az olsun &ccedil;ok olsun b&uuml;t&uuml;n g&uuml;nahlarını bağışlar.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, eğer Allah&#39;ın huzuruna hi&ccedil; bir g&uuml;nahın olmadan &ccedil;ıkmak istiyorsan, Hz. H&uuml;seyin (a.s)&#39;ı ziyaret eyle.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, Peygamber (s.a.a) ile Cennette bina edilmiş olan odalarda yerleşmek istiyorsan H&uuml;seyin&rsquo;in (a.s) k&acirc;tillerine l&acirc;net oku!&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, H&uuml;seyin (a.s) ile birlikte şehit d&uuml;şenlerin sevabı kadar sevap elde etmek istiyorsan, ne zaman H&uuml;seyin (a.s)&#39;ı hatırlasan &quot;keşke onlarla birlikte olaydım da y&uuml;ce makama erişseydim.&quot; de.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Şebib oğlu, Cennetin y&uuml;ce derecelerinde bizimle birlikte olmak istiyorsan, &uuml;z&uuml;nt&uuml; ve sevincimize sen de ortak ol, bizim vel&acirc;yetimize sarıl (bizi kendine veli ve imam bil). Zira bir adam eğer bir taşa bile bağlı olsa, Allah onu kıyamet g&uuml;n&uuml; o taşla birlikte mahşere getirtir.&rdquo;</p>\n\n<h2>\n	2. Hadis:</h2>\n\n<p>\n	&Ouml;nceki hadiste a&ccedil;ıkladığımız senetle (r&acirc;v&icirc;ler silsilesiyle) değerli şeyh Nu&#39;man oğlu Muhammed oğlu Muhammed Mufid&#39;den, o da K&acirc;mil şeyh Eb-ul Kasım K&ucirc;leveyh oğlu Muhammed oğlu Cafer Eb-ul Kasım el Kummi&#39;den, o da İbn-i Velid&#39;den, o da Saffar&#39;den, o da İbn-i Eb-ul Hattab&#39;dan, o da İsm&acirc;il oğlu muhammed&#39;den, o da Akabe oğlu Said&#39;den, o da Ebu Harun Mekfuf&#39;dan rivayet ediyor ki, ş&ouml;yle dedi: &quot;Ben İmam Cafer S&acirc;dık&rsquo;ın (a.s) yanına vardım; İmam S&acirc;dık (a.s): &ldquo;Hz. H&uuml;seyin&#39;in yasında şiir oku!&rdquo; dedi. Ben de okudum; ama O: &ldquo;B&ouml;yle değil, kendinize nasıl okuyorsanız &ouml;yle oku! Hz. H&uuml;seyin&rsquo;in (a.s) kabrinin yanında nasıl okuyorsanız &ouml;yle!&rdquo; dedi. Ben şu şiirleri okudum:</p>\n\n<p>\n	H&uuml;seyin&#39;in kabrine uğrasan p&acirc;k v&uuml;cuduna ş&ouml;yle seslen... İmam S&acirc;dık ağlamaya başladı; o ağlamaya başlayınca ben durdum; &quot;devam et&quot; dedi. Ben okumayı s&uuml;rd&uuml;rd&uuml;m; O bana: &ldquo;Daha fazla oku&rdquo; dedi; ve ben şiir okumaya devam ettim.</p>\n\n<p>\n	İmam S&acirc;dık yine ağladı; ve hanımlar da y&uuml;ksek sesle ağlamaya başladılar; ağlama sesleri kesilince, İmam S&acirc;dık (a.s): &ldquo;Ey Ebu Harun, kim Hz. H&uuml;seyin (a.s) hakkında bir şiir okur ve on kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir.&rdquo; buyurdu. Sonra bir kişiye varıncaya kadar sayıyı azalttı; ve: &ldquo;Kim H&uuml;seyin (a.s) hakkında şiir okuyup bir kişiyi ağlatırsa, onun m&uuml;k&acirc;fatı Cennettir&quot; dedi. Sonun da ise: &quot;Kim H&uuml;seyin&rsquo;i (a.s) hatırlayıp ağlarsa, onun m&uuml;k&acirc;fatı Cennettir&quot; dedi.</p>\n\n<p>\n	Yukarıda ge&ccedil;en birinci şiir İbn-i N&ucirc;man&#39;ın a&ccedil;ıkladığı &uuml;zere (1) Seyyid Himyeri&#39;ye aittir.</p>\n\n<h2>\n	3. Hadis:</h2>\n\n<p>\n	Birinci hadiste a&ccedil;ıkladığımız r&acirc;viler silsilesiyle Şeyh Saduk&#39;tan, o da İbn-i Abbas&#39;tan rivayet etmiştir ki: Ali (a.s) Resulullah&rsquo;a (s.a.a) :</p>\n\n<p>\n	&ldquo;Ya Resulullah, Sen &Acirc;kil&#39;i seviyor musun?&rdquo; dedi. Hazret: &ldquo;Evet, ben onu iki y&ouml;nden seviyorum; biri, kendisi i&ccedil;in, bir de Ebu T&acirc;lib&#39;in onu sevdiği i&ccedil;in. Onun oğlu senin oğlunun muhabbeti &uuml;zere şehit olacaktır. M&uuml;minlerin g&ouml;zleri onun i&ccedil;in yaşaracak ve mukarreb melekler ona salat g&ouml;nderecektir.&rdquo; buyurdu. Sonra Resulullah (s.a.a) g&ouml;zlerinin yaşı sinesine akacak şekilde ağlamaya başladı. Sonra da: &quot;Yakınlarımın benden sonra uğrayacakları eziyet ve zul&uuml;mleri Allah&#39;a şik&acirc;yet ediyorum&quot; dedi.</p>\n\n<h2>\n	4. Hadis:</h2>\n\n<p>\n	Değerli Şeyh Eb-ul Kasım&#39;a ulaşan, &ouml;nceden a&ccedil;ıkladığımız senetle, o da Mesme Kurdin&#39;den rivayet etmiştir ki, o ş&ouml;yle dedi: İmam Cafer S&acirc;dık bana:</p>\n\n<p>\n	&quot;Ey Kurdin, sen Iraklısın, acaba H&uuml;seyin&rsquo;in kabrini ziyaret etmeğe gidiyor musun?&quot; dedi. &quot;Hayır&quot; dedim. &quot;Ben Basra&rsquo;da tanınmış bir şahısım; bizim bulunduğumuz yerde bu h&acirc;lifeye bağlı bulunanlar var. N&acirc;sıb&icirc; (Ehl-i Beyt d&uuml;şmanı) kabilelere mensup bir &ccedil;ok d&uuml;şmanımız vardır. Bunların S&uuml;leyman oğulları nezdinde beni ihbar etmesinden ve neticede onların baskısına du&ccedil;ar olmaktan endişe duyuyorum.&quot;</p>\n\n<p>\n	&ldquo;Acaba&rdquo; dedi &ldquo;Hz. H&uuml;seyin&#39;in başına gelen musibetleri hatırlamıyor musun?&rdquo;</p>\n\n<p>\n	&quot;Hatırlıyorum&quot; dedim.</p>\n\n<p>\n	&quot;O zaman &uuml;z&uuml;nt&uuml; duyup ağlıyor musun?&quot;</p>\n\n<p>\n	&quot;Evet vallahi&quot; dedim. &quot;Ağlıyorum; bu h&acirc;limden ailem bile haberdar oluyor; ağlamaktan yemek bile yiyemiyorum; ve bu durumum y&uuml;z&uuml;mden anlaşılıyor.&quot;</p>\n\n<p>\n	&quot;Allah senin g&ouml;z yaşlarını esirgesin&quot; dedi. &quot;Sen bizim sevin&ccedil; ve &uuml;z&uuml;nt&uuml;m&uuml;z&uuml; paylaşanlardansın. Sen &ouml;l&uuml;m zamanında, babamın, baş ucuna gelip &ouml;l&uuml;m meleğine senin hususunda tavsiyede bulunmasına, &ouml;l&uuml;m&uuml;nden &ouml;nce seni sevince boğacak m&uuml;jdeler vermesine şahit olacaksın. G&ouml;receksin ki, &ouml;l&uuml;m meleği sana karşı, şefkatli bir ananın &ccedil;ocuğuna olan şefkatinden daha merhametli davranacaktır.&quot;</p>\n\n<p>\n	Sonra İmam S&acirc;dık (a.s) ağladı; ve ben de onunla birlikte ağladım. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&#39;a hamd olsun ki, biz Ehl-i Beyt&#39;i merhametiyle, yaratıklarının &ccedil;oğundan &uuml;st&uuml;n kıldı; biz Ehl-i Beyt&#39;e merhametiyle &ouml;zel mevki verdi.</p>\n\n<p>\n	Ey Mesme, yer ve g&ouml;k, Emir-&uuml;l M&uuml;mininin şah&acirc;detinden bu yana bize ağlıyor. Bize ağlayan meleklerin sayısı ise daha fazladır... Bize ve başımıza gelenlere acıyarak ağlayan herkesin, hen&uuml;z g&ouml;z&uuml;nden yaş &ccedil;ıkmadan Allah ona acır. Yanaklarının &uuml;zerine akan g&ouml;zyaşı damlalarından biri cehenneme d&uuml;şecek olursa, cehennemin ateşini s&ouml;nd&uuml;r&uuml;r, &ouml;yle ki, artık sıcaklığı kalmaz. Bizim i&ccedil;in &uuml;z&uuml;len insan, &ouml;l&uuml;m zamanı, Cennetteki havuzda bize kavuşmuş kadar sevinir. Kevser Havuzu bizi sevenlerin gelmesiyle sevinir; ve ondan i&ccedil;en dostumuz, beklemediği tatları alır...&rdquo;</p>\n\n<h2>\n	5. Hadis:</h2>\n\n<p>\n	Mezkur senetli Şeyh Eb-ul Kasım Cafer İbn-i K&ucirc;leveyh-i Kummi (r.a)den, o da kendi senediyle Abdullah İbn-i Bukeyr&#39;den rivayet etmiştir ki: Abdullah İbn-i Bukeyr ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık (a.s) ile birlikte hacca gittim...</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;a ş&ouml;yle dedim:</p>\n\n<p>\n	&quot;Ey Resulullah&rsquo;ın torunu! Eğer Hz. H&uuml;seyin&#39;in kabri kazılacak olursa, o kabirde bir şey bulunur mu?&rdquo;</p>\n\n<p>\n	İmam Cafer S&acirc;dık: &quot;Ey İbn-i Bukeyr&rdquo; dedi. &ldquo;Ne de b&uuml;y&uuml;k bir sual eyledin. H&uuml;seyin İbn-i Ali (a.s) babası annesi kardeşi ile birlikte Resulullah&#39;ın bulunduğu Cennetteki yerde bulunuyorlar; ve onunla birlikte rızıklanıyor ve ağırlanıyorlar. H&uuml;seyin (a.s) arşın sağından asılıp ş&ouml;yle diyor:</p>\n\n<p>\n	&lsquo;Ey Rabb&rsquo;im, bana verdiğin vaadini ger&ccedil;ekleştir.&rsquo; O, kendi ziyaret&ccedil;ilerine bakıyor; onların isimlerini ve babalarının adlarını ve taşıdıkları azıklarını iyice biliyor; bir adamın kendi &ccedil;ocuğu hakkındaki bilgisinden daha fazla&nbsp; haberdardır o; o, kendisine ağlayana bakıp ona Allah&#39;dan bağış dilemekte ve babasından ona bağış dilemesini istemektedir; ve ş&ouml;yle der: Ey ağlayan! Eğer Allah Te&acirc;la&rsquo;nın sana hazırladığı nimetlerden haberdar olsaydın, ş&uuml;phesiz &uuml;z&uuml;nt&uuml;nden &ccedil;ok, sevinirdin. H&uuml;seyin (a.s) onun her g&uuml;nah ve hatası i&ccedil;in bağış diler.&rdquo;</p>\n\n<h2>\n	6. Hadis:</h2>\n\n<p>\n	(Mezkur senetle) Muhammed İbn-i Ali İbn-i Babeveyh-i Kumm&icirc; (r.a) senetli olarak, İmam Rıza (a.s)&#39;dan rivayet etmiştir ki, İmam Rıza (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Bizim musibetlerimizi duyup bize yapılan h&uuml;rmetsizliklere ağlayan kimse, kıyamet g&uuml;n&uuml; bizim derecemizde olur. Bizim musibetlerimizi duyup ağlayan veya ağlatan kimse, g&ouml;zlerin ağladığı g&uuml;n ağlamaz; bizim anımız i&ccedil;in kurulan meclislerde oturan şahsın kalbi, kalplerin &ouml;ld&uuml;ğ&uuml; g&uuml;nde &ouml;lmez.&rdquo; (1)</p>\n\n<h2>\n	7. Hadis:</h2>\n\n<p>\n	Kendi senedimle Şeyh-ut Taife Tus&icirc;&#39;den, o da muttasıl senetle Eban İbn-i Tağlib&#39;den, o da İmam S&acirc;dık (a.s)&#39;dan rivayet etmiştir ki, İmam S&acirc;dık (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Bizim mazlum halimize &uuml;z&uuml;len şahsın nefesi zikirdir; onun kaygı ve &uuml;z&uuml;nt&uuml;s&uuml; ibadettir; ve bizim sırrımızı gizletmek Allah yolunda cihattır.&quot; Sonra İmam S&acirc;dık buyurdu ki: &quot;Bu hadis altınla yazılmalıdır.&quot;</p>\n\n<h2>\n	8. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh-i Fak&icirc;h Ebu Kasım Cafer İbn-i Kuleveyh&#39;den, o da İbn-i Harice&#39;den, o da İmam Cafer S&acirc;dık&#39;ın ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&quot;Hz. H&uuml;seyin (a.s): &quot;Ben g&ouml;zyaşlarının şehidiyim. Ben mihnetle şehit edildim. Benim kapıma gelen bir mihnetlinin, Allah tarafından kendi ailesine sevin&ccedil;li olarak d&ouml;nd&uuml;r&uuml;lmesi layıktır.&quot;</p>\n\n<h2>\n	9. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile Rabi İbn-i Munzır Hz. H&uuml;seyin&#39;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Bizim i&ccedil;in g&ouml;zlerinden bir damla yaş d&ouml;ken veya g&ouml;zleri yaşaran her şahsı, Allah Te&acirc;la uzun s&uuml;reler Cennette yerleştirir.&rdquo;</p>\n\n<h2>\n	10. Hadis:</h2>\n\n<p>\n	Mezkur senetle Şeyh Eb-ul Kasım Cafer İbn-i Kuleveyh&#39;den, o da kendi senediyle Ebu İmaret el-M&uuml;nşid&#39;den ş&ouml;yle dediğini rivayet etmiştir: &quot;İmam S&acirc;dık (a.s)&#39;ın huzurunda H&uuml;seyin&rsquo;in ismi anılsaydı, o g&uuml;n akşama kadar İmam Cafer S&acirc;dık (a.s) tebess&uuml;m h&acirc;linde g&ouml;r&uuml;lmezdi. İmam Cafer S&acirc;dık (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&quot;H&uuml;seyin&#39;i anmak her m&uuml;minin g&ouml;z&uuml;n&uuml;n yaşını akıtır.&quot;</p>\n\n<h2>\n	11. Hadis:</h2>\n\n<p>\n	Şeyh Ali İbn-i İbrahim&#39;e ulaşan muttasıl senedimle, o da babasından, o da İbn-i Mahbub&#39;dan, o da Muhammed&#39;den, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan ş&ouml;yle dediği rivayet edilmiştir:</p>\n\n<p>\n	İmam Zeynel &Acirc;bidin (a.s) ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Bir m&uuml;minin g&ouml;zyaşları Hz. H&uuml;seyin i&ccedil;in yanaklarına doğru akarsa, Allah onu uzun s&uuml;reler boyunca yerleşip kalacağı Cennet odalarına yerleştirir. D&uuml;şmanlarımız v&acirc;sıtasıyla bizlere ulaşan eziyetlerden dolayı, yanaklarına akacak şekilde ağlayan m&uuml;mini, Allah, Cennetteki doğruluk yerine yerleştirir. Bizler i&ccedil;in bir eziyete katlanan ve bir musibet neticesinde yanaklarını ıslatacak şekilde g&ouml;zlerinden yaş akıtan şahsın, kıyamet g&uuml;n&uuml; Allah y&uuml;z&uuml;nden eziyetleri uzaklaştırır ve kendi gazabından ve ateşten uzak tutar.&rdquo;</p>\n\n<h2>\n	12. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39;a ve Muhammed İbn-i Ali İbn-i Babeveyh Kumm&icirc;&#39;ye varan senetle, o da Kummi&#39;lerin Şeyhi Abdullah İbn-i Cafer Himyeri&#39;den, o da Ahmed İbn-i İshak İbn-i Muhammed el Ez&ucirc;di&#39;den, o da İmam Cafer S&acirc;dık&#39;tan ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	İmam Cafer S&acirc;dık&rsquo;ın Fuzeyl&#39;e ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Oturup bir birinize hadis okuyor musunuz?&rdquo;</p>\n\n<p>\n	Fuzeyl: &quot;Evet sana feda olayım&quot; dedi.</p>\n\n<p>\n	İmam S&acirc;dık (a.s): &ldquo;Ben o meclisleri seviyorum, sizler bizim ş&acirc;nımızı ihya eyleyin. Allah bizim ş&acirc;nımızı ihya edene rahmet eylesin!&rdquo;</p>\n\n<p>\n	&ldquo;Ey Fuzeyl, kim bizi anar veya bir başkası bizi anar ve onun g&ouml;zlerinden bir sineğin kanadı kadar yaş &ccedil;ıkarsa, Allah onun g&uuml;nahını bağışlar; g&uuml;nahı denizlerin k&ouml;p&uuml;ğ&uuml; kadar olsa bile!&rdquo;</p>\n\n<h2>\n	13. Hadis:</h2>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Cafer S&acirc;dık (a.s) bana: &ldquo;Ey Eba İm&acirc;re, Hz. H&uuml;seyin i&ccedil;in şiir oku&rdquo; dedi. Ben de okudum; o da ağladı; sonra tekrar okudum; o yine ağladı; sonra Ebu İm&acirc;re ş&ouml;yle ekliyor:</p>\n\n<p>\n	&ldquo;Allah&#39;a andolsun ki, ben hep okuyordum; ve o da ağlıyordu. O kadar ki, evinden (ailesinin bulunduğu b&ouml;l&uuml;mden) de ağlamak sesini duydum.&quot; Sonra İmam Cafer S&acirc;dık bana ş&ouml;yle dedi: &ldquo;Kim Hz. H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve elli kişiyi ağlatırsa, Cenneti hakkeder (Cennete girer). Eğer H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 30 kişiyi ağlatırsa Cennete girer; eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve 20 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kimse H&uuml;seyin (a.s) i&ccedil;in şiir okur ve 10 kişiyi ağlatırsa Cenneti hakkeder. Eğer bir kişi H&uuml;seyin (a.s) i&ccedil;in bir şiir s&ouml;yler ve bir kişiyi ağlatırsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;yler ve kendisi ağlarsa Cenneti hakkeder; kim H&uuml;seyin (a.s) i&ccedil;in bir şiir okur ve &uuml;z&uuml;l&uuml;rse Cenneti hakkeder.&rdquo; (1)</p>\n\n<h2>\n	14. Hadis:</h2>\n\n<p>\n	Rivayet edilmiştir ki: Bizler K&ucirc;fe&rsquo;li bir cemaatle birlikte Hz. İmam Cafer S&acirc;dık (a.s)&#39;ın huzurunda idik. Cafer İbn-i Affan İmam S&acirc;dık&#39;ın huzuruna geldi. İmam kendi yakınında ona yer verdi. Sonra: &quot;Ey Cafer &quot; dedi. O: &quot;Lebbeyk! Ben sana feda olayım&quot; diyerek karşılık verdi. İmam S&acirc;dık: &ldquo;Ben senin Hz. H&uuml;seyin (a.s) i&ccedil;in şiir s&ouml;ylediğini ve bu işi iyi başardığını duydum&quot; dedi. O: &quot;Evet ben sana feda olayım&rdquo; dedi. İmam (a.s): &ldquo;Oku&rdquo; dedi: o da okumaya başladı. İmam S&acirc;dık ağladı; yanında bulunanlar da ağladılar; o kadar ki, İmam&#39;ın g&ouml;z yaşları y&uuml;z&uuml;n&uuml; ve sakalını ıslattı. Sonra ş&ouml;yle dedi. &ldquo;Ey Cafer! Andolsun Allah&#39;a ki, Mukarreb melekler bu mecliste hazır idiler; ve senin Hz. H&uuml;seyin (a.s) hakkındaki s&ouml;zlerini duyup bizim gibi ve bizden daha &ccedil;ok ağladılar.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Cafer, Allah senin i&ccedil;in Cennetini baştan başa hak kıldı; ve senin g&uuml;nahlarını bağışladı.&rdquo; Sonra: &ldquo;Ey Cafer&rdquo; dedi. &ldquo;Yine daha da artırayım mı?&rdquo; Cafer: &quot;Evet efendim&rdquo; dedi.</p>\n\n<p>\n	İmam S&acirc;dık buyurdu ki: &ldquo;Her kim ki, H&uuml;seyin (a.s) hakkında bir şiir s&ouml;yler ve ağlar ve ağlatırsa, Allah bunun i&ccedil;in Cenneti ona hak kılar ve onu bağışlar.&rdquo;</p>\n\n<h2>\n	15. Hadis:</h2>\n\n<p>\n	Şeyh Saduk&#39; a ulaşan senetle rivayet ediyorum ki, Şeyh Saduk İbn-i Mesrur&#39; dan, o da Amir&#39; den, o da amcasından, o da Ebu Mahmut oğlu İbrahim&#39; den rivayet ediyor ki: İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Muharrem ayı &ouml;yle bir aydır ki, c&acirc;hiliyet Arapları bile o ayda savaşmayı haram bilirlerdi; b&ouml;yle bir ayda bizim kanımızı hel&acirc;l bildiler; ve h&uuml;rmetimiz &ccedil;iğnendi; evlat ve ailemiz esir edildi; barınaklarımız yakıldı; b&uuml;t&uuml;n mal varlığımız yağmalandı; ve Resulullah&#39;ın yakınları olan bizlere h&uuml;rmet g&ouml;stermediler.&rdquo;</p>\n\n<p>\n	&ldquo;H&uuml;seyin&#39;in başına gelen h&acirc;dise (&Acirc;şura g&uuml;n&uuml; h&acirc;disesi) bizim y&uuml;reklerimizi yaralamış, yaralarımızı kanatmış ve g&ouml;z yaşlarımızı akıtmış; Kerb ve Bela &ccedil;&ouml;l&uuml;nde bizim azizimizin h&uuml;rmetini &ccedil;iğnetmiş, ve haşre dek bizlere keder ve bela y&uuml;klemiştir. Hz. H&uuml;seyin (a.s) gibi birisine ağlayanlar ağlasın! &Ccedil;&uuml;nk&uuml; ona ağlamak b&uuml;y&uuml;k g&uuml;nahları yok eder.&rdquo;</p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	&ldquo;Muharrem ayı girdiğinde babamın g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmezdi; on g&uuml;n&uuml; hep h&uuml;z&uuml;nle ge&ccedil;irirdi. Muharremin onuncu g&uuml;n&uuml;n&uuml; ise, kendisine m&ucirc;sibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml; yapardı ve: &quot;Bu, H&uuml;seyin (a.s)ın katledildiği g&uuml;nd&uuml;r&quot; derdi.</p>\n\n<h2>\n	16. Hadis:</h2>\n\n<p>\n	İmam Rıza&#39;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Aş&ucirc;ra g&uuml;n&uuml; işini, tatil eden (bırakan) şahsın,Allah d&uuml;nya ve &acirc;hiret ihtiya&ccedil;larını giderir. Kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; yas ve ağlama g&uuml;n&uuml; yaparsa, Allah Te&acirc;la kıyamet g&uuml;n&uuml;n&uuml; ona neşe ve sevin&ccedil; g&uuml;n&uuml; kılar; ve onu Cennette bizi g&ouml;rmekle hoşnut eder; ve kim Aş&ucirc;ra g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; sayarsa ve o g&uuml;n evi i&ccedil;in bir şey alırsa, Allah ona bereket vermez; ve kıyamet g&uuml;n&uuml; Yezit, Ubeydullah İbn-i Ziyat ve &Ouml;mer İbn-i Sa&#39;d (Allah&#39;ın l&acirc;neti onlara olsun) ile mahşere getirir; ve cehennemin en alt tabakasında ona yer verir.&rdquo;</p>\n\n<h2>\n	17. Hadis:</h2>\n\n<p>\n	Muttasıl senetle Şeyh Saduk&#39;tan, o da Resulullah&#39;tan (s.a.a) rivayet etmiştir ki:</p>\n\n<p>\n	&ldquo;(Hz M&ucirc;s&acirc;&#39;nın (a.s) Allah&#39;tan bir şey istemesi &uuml;zerine) Allah&#39;tan Hz. M&ucirc;s&acirc;&#39;ya vahiy geldi ki: &ldquo;Ey M&ucirc;s&acirc;, eğer &acirc;lemin yaratılışından sonuna kadar kimin bağışlanmasını istesen icabet ederim, ama H&uuml;seyin&#39;in (a.s) k&acirc;tili hari&ccedil;, ondan intikam alacağım.&rdquo;</p>\n\n<h2>\n	18. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;den, o da kendi senediyle İmam Cafer S&acirc;dık&#39;tan (a.s) rivayet etmiştir ki:</p>\n\n<p>\n	&ldquo;Yahya b. Zekerya&#39;nın k&acirc;tili haramz&acirc;de idi; Hz. H&uuml;seyin&#39;in k&acirc;tili de yine haramz&acirc;de idi. G&ouml;ky&uuml;z&uuml; yalnız Hz. Yahya ve Hz. H&uuml;seyin&#39;in (a.s) şah&acirc;deti i&ccedil;in ağladı.&rdquo;</p>\n\n<h2>\n	19. Hadis:</h2>\n\n<p>\n	Muttasıl senetle İbn-i Kuleveyh&#39;ten, o da kendi senediyle Davut Rıkki&#39;den rivayet etmiştir ki: &quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) yanında idim. Su istedi, su getirdim; suyu i&ccedil;tikten sonra g&ouml;zlerini yaş kapladı. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Ey Davut, Allah H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;rene l&acirc;net etsin. Kim su i&ccedil;tiğinde H&uuml;seyin&#39;i (a.s) hatırlar ve onun k&acirc;tiline l&acirc;net okursa Allah Te&acirc;la ona y&uuml;z bin sevap yazar ve onun y&uuml;z bin g&uuml;nahını affeder ve onun makamını y&uuml;z bin derece y&uuml;kseltir ve y&uuml;z bin k&ouml;le azat etmiş gibi olur ve Allah onu sevin&ccedil;li ve mutlu olarak haşr eder.&rdquo;</p>\n\n<h2>\n	20. Hadis:</h2>\n\n<p>\n	Muttasıl senet ile sıkat-ul İsl&acirc;m Kuleyni&#39;den, o da kendi senediyle Davut b. Ferkad&#39;dan rivayet ediyor ki:</p>\n\n<p>\n	&quot;Ben İmam Cafer S&acirc;dık&#39;ın (a.s) evinde oturmuştum. Bir Raibi g&uuml;vercinin &ouml;tt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m; İmam Cafer S&acirc;dık (a.s) kuşa bakarak, &lsquo;Bu kuşun ne s&ouml;ylediğini biliyor musun?&rsquo; dedi. &lsquo;Hayır sana feda olayım&rsquo; dedim. İmam: &lsquo;O, H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;renlere l&acirc;net okuyor. Bu kuşu evlerinizde saklayın.&rsquo; buyurdu.</p>\n\n<p>\n	&nbsp;</p>','Ehl-İ Beyt İmamları Ve İmam Hüseyin\'e (A.S) Ağlamak','','publish','closed','open','','ehl-i-beyt-imamlari-ve-imam-huseyine-a-s-aglamak-3','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2825',0,'post','',0),(2826,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Misbah-ı Hidayet: Hidayet Meşalesi</strong></p>\n\n<p>\n	Hz. İbrahim -as- o kurak ve ıssız &ccedil;&ouml;lde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini g&ouml;ğe a&ccedil;ıp ş&ouml;yle yakarıyordu: &quot;Ya Rabbi! İnsanların kalbini bunlara y&ouml;nelt!&quot;</p>\n\n<p>\n	Bu duanın kabul olunduğunun en bariz delili hz. Halil İbrahim&#39;le -as- Zebihullah<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">*</a>&nbsp; İsmail&#39;in -as- temiz soyu olan hz. Peygamber-i Ekrem&#39;le -sav- onun m&uuml;barek Ehl-i Beyt&#39;ine karşı bug&uuml;n insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yery&uuml;z&uuml;nden kaldırmaya &ccedil;alışan gasp&ccedil;ı katillerin b&uuml;t&uuml;n &ccedil;abalarına rağmen ne hz. Resulullah&#39;ın -sav- ne de onun mutahhar soyunun sevgisi insanoğlunun y&uuml;reğinden kazınmamıştır asla. O y&uuml;ce hazretin m&uuml;barek Ehl-i Beyt&#39;i arasında hz. İmam H&uuml;seyin bin Ali&#39;nin apayrı bir yeri olduğu muhakkak. Nitekim Hak Teala hazretleri onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin kalbine yerleştirmiş, onun adını yerin ve g&ouml;ğ&uuml;n s&uuml;s&uuml; kılmış, meleklerden cinlere ve insanlara varıncaya kadar b&uuml;t&uuml;n varlık &acirc;leminin kalbini H&uuml;seyn&#39;in -as- aşkıyla tutuşturmuş ve y&uuml;ce Resul&uuml;&#39;n&uuml;n -sav- diliyle &quot;H&uuml;seyin hidayet meşalesi ve kurtuluş gemisidir&quot; buyurmuştur. Hz. H&uuml;seyin -as- ger&ccedil;ek anlamda bir kahramanlık sembol&uuml; ve ger&ccedil;ek anlamda bir iman timsalidir; cesaret ve yiğitliği kadar mazlumdur da aynı zamanda... Onun bilfiil &quot;Allah&#39;a kurban&quot; olması karşısında Hak Teala hazretleri onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin y&uuml;reğine aşılamış, iman sahibi her kalbi H&uuml;seyn&icirc; nurla coşturup cuş-u huruşa getirmiştir.</p>\n\n<p>\n	İslam &uuml;mmeti arasında İmam H&uuml;seyn&#39;i bilmeyen, şehidler efendisi &quot;Seyyiduşşuheda&quot; hakkındaki hadisleri duymayan ve onun faziletlerinden b&icirc;haber olan bir tek m&uuml;mine rastlayabilmek m&uuml;mk&uuml;n değildir. S&uuml;nnisiyle, şiisiyle t&uuml;m isl&acirc;mi kaynaklar hz. H&uuml;seyin&#39;in -as- fazilet ve nadide kişiliğini tasvir eden hadislerle doludur:</p>\n\n<p>\n	Hanbeli mezhebinin imamı Ahmed bin Hanbel kendi senediyle Ebi S&acirc;bit&#39;ten naklen Cabir&#39;in ş&ouml;yle dediğini rivayet eder: Ali&#39;nin k&uuml;&ccedil;&uuml;k oğlu H&uuml;seyin camiye girdi, bu sırada hz. Resulullah -sav- onu g&ouml;stererek ş&ouml;yle buyurdular:</p>\n\n<p>\n	&quot;Cennet gen&ccedil;lerinin efendisini g&ouml;rmek isteyen, H&uuml;seyin&#39;e baksın!&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[1]</a></p>\n\n<p>\n	Yine İbni Kesir, Tirmizi ve diğer tanınmış ehl-i s&uuml;nnet kaynaklarında hz. Resulullah&#39;ın -sav- &quot;H&uuml;seyin benden, ben H&uuml;seyindenim; Allah Teala H&uuml;seyn&#39;i seveni sever. H&uuml;seyin, resullerin temiz evlatlarından olup hayrın ve saadetin &ouml;nc&uuml;s&uuml;, sancaktarıdır&quot; buyurduğu ge&ccedil;er.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[2]</a></p>\n\n<p>\n	İbni Hacer Askalani ş&ouml;yle der: &quot;Abdullah bin &Ouml;mer, K&acirc;&#39;be duvarının g&ouml;lgesinde oturmuştu; bu sırada hz. H&uuml;seyin bin Ali -s- &ccedil;ıkageldi, Abdullah o hazreti g&ouml;r&uuml;r g&ouml;rmez &quot;İşte bu insan bug&uuml;n g&ouml;kler ehli nezdinde yer ehlinin en sevgili insanıdır&quot; dedi<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[3]</a>.</p>\n\n<p>\n	Evet; Alioğlu H&uuml;seyin o y&uuml;ce kişiliği ve her insanı b&uuml;y&uuml;leyen o &ccedil;arpıcı karakteriyle; insanoğlunu ve ger&ccedil;ek bir h&uuml;rriyet m&uuml;cadelesinin nasıl verilmesi gerektiğini kendisinin ve en azizlerinin canı ve esareti pahasına &ouml;ğrettiği i&ccedil;in elbette ki insanlığa &ouml;rnek olacak ve zulme boyun eğmek istemeyenler kıyamete değin onun izinde y&uuml;r&uuml;yerek şeref ve kurtuluşu tadabileceklerdir.</p>\n\n<h3>\n	H&uuml;seyn&icirc; Mesaj</h3>\n\n<p>\n	H&uuml;seyn&#39;in s&ouml;z&uuml; ve eylemi, u&ccedil;suz bucaksız ilah&icirc; rahmetin deryasından coşan bir pınar ve velayet &ccedil;eşmesinin billur suyundan bir &ouml;rnektir:</p>\n\n<p>\n	Hakka susayanlara... İrfan, takva, ilahi aşk, sadakat ve vefakarlık tutkunlarına... Onun mesajı h&uuml;rriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın b&uuml;y&uuml;kl&uuml;ğ&uuml;d&uuml;r. M&uuml;sl&uuml;manlara nasıl yaşamak, nasıl &ouml;lmek, nasıl sevmek, Allah&#39;a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil &ouml;ğreten bir hayat ve şehadet timsalidir H&uuml;seyn!..</p>\n\n<p>\n	İnsanlık ve manevi değerlerin pula satıldığı ve insanların &uuml;lk&uuml; ve ideallerinden soyutlanarak basit, ama&ccedil;sız ve değersiz mahlukatlar şeklinde k&ouml;kleştirildiği g&uuml;n&uuml;m&uuml;z d&uuml;nyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde İmam H&uuml;seyn&#39;in -as- yolu insanoğlu i&ccedil;in s&ouml;nmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak n&acirc;dide bir kurtuluş gemisidir.</p>\n\n<p>\n	Bu şeref ve vef&acirc; zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı &ouml;nlemiş ins&acirc;n&icirc; hayat ve gayeyi en m&uuml;kemmel tabirlerle yorumlayabilmiş, hak ve hakikat aşıklarının &quot;neden&quot;ler ve &quot;nasıl&quot;lar arasında şaşkına uğrayıp yollarını yitirmelerini &ouml;nlemiş, eşi emsali bulunmayan &quot;Kerbel&acirc;&quot; ve &quot;Aşura&quot;sıyla insanlık tarihinde s&ouml;nmeyecek bir nuru yalımlandırıp şeref ve izzet semalarında parlaklığıyla herkese &quot;kılavuz&quot; kesilen bir yıldız yaratmıştır.</p>\n\n<p>\n	T&uuml;m kainatın yaradılış gayesi ve varlık sebebi olan hz. Resulullah&#39;ın -sav- m&uuml;barek ve mutahhar soyu ve ilim şehrinin kapısı, Allah&#39;ın arslanı Aliyy-i Murtaza&#39;yla -sa-, Ebr&acirc;r Ayetleri ve Kevser Suresi&#39;nin şanlı mazharı d&uuml;nya ve ahiret kadınlarının ulusu hz. Fatım&acirc;-ı Zehr&acirc; selamullah aleyh&acirc;&#39;nın canlarının usaresi olan cennet gen&ccedil;lerinin efendisi H&uuml;seyn-i Şehid&#39;in m&uuml;baret s&ouml;z ve konuşmalarından derlenen bazı vecizeleri bu k&uuml;&ccedil;&uuml;k kitap&ccedil;ıkta sizlere sunmak istedik.</p>\n\n<p>\n	Ola ki, Rahman&#39;ın l&uuml;tfu ve keremiyle, samimi g&ouml;n&uuml;llere en besleyici gıda kesilir de m&uuml;minlerin Hakk&#39;ın rızasına nail olmayı &ouml;ğrenmeleri yolunda bir rahmet bulutu oluşturur ve O&#39;nun cennetine a&ccedil;ılan bir &quot;H&uuml;seyn&icirc; kapı&quot; nasip eder has kullarına...</p>\n\n<p>\n	Cennet gen&ccedil;lerinin efendisi hz. İmam H&uuml;seyin&#39;in -sav- m&uuml;barek doğum g&uuml;n&uuml; olan Şaban ayının 3. g&uuml;n&uuml;nde kaleme alınan bu eserde o b&uuml;y&uuml;k insanın vecize ve hadislerinden kırkını biraraya getirerek &quot;H&uuml;seyn&icirc; Meram&quot; ve &quot;H&uuml;seyn&icirc; yol&quot;un vurgunlarının hayır dualarını kazanmayı ve b&ouml;ylece Hak Teal&acirc;&#39;nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk&#39;ın kulları i&ccedil;in hayırlara vesile olur inşaallah.</p>\n\n<p>\n	&Ccedil;aba bizden, tevfik Allah&#39;tandır.</p>\n\n<p>\n	Hz. İmam H&uuml;seyin K&uuml;lt&uuml;r Kurumu -Muhammed Taki Rehber/Hk. 1418- Şaban</p>\n\n<p align=\"center\">\n	-*-</p>\n\n<p align=\"center\">\n	<strong>Bismillahirrahmanirrahiym</strong></p>\n\n<h3>\n	1- Kullukta M&uuml;stağn&icirc; olmak</h3>\n\n<p>\n	İmam H&uuml;seyin bin Ali -sa- bir konuşmasında &quot;Ey insanlar&quot; buyurdu, &quot;Adı y&uuml;ce Allah Teala hazretleri kullarını sırf O&#39;nu bilip tanımaları i&ccedil;in yaratmıştır; O&#39;nu tanıyınca O&#39;na ibadet edilir ve O&#39;na kullukta bulunulur; O&#39;na kulluk edense O&#39;ndan başkasına kulluk etmekten m&uuml;stağni olur&quot; (İlel&#39;işşer&acirc;ye c:1 s: 9)</p>\n\n<h3>\n	2- H&uuml;rlerin İbadeti</h3>\n\n<p>\n	Kimileri hırs ve tamahlarını tatmin -cennet- umuduyla Allah&#39;a kulluk ederler; bu t&uuml;r kulluk, t&uuml;ccar sıfatlı insanların kulluğudur; kimiyse korkudan -cehennem- Allah&#39;a kulluk eder ki bu da k&ouml;le sıfatlıların kulluğudur; kimi insanlar nimetlerinin ş&uuml;kr&uuml;n&uuml; ed&acirc; edebilmek amacıyla Allah&#39;a kulluk ederler, işte bu h&uuml;r insanların ibadeti, h&uuml;rlerin kulluğudur ki kulluğun en iyi şeklidir. (Tuhef&#39;il Uguul, 246)</p>\n\n<h3>\n	3- Itrat -Soy- Kimdir?</h3>\n\n<p>\n	İmam Sadık -s- babası ve ceddi vasıtasıyla hz. İmam H&uuml;seyin&#39;den -s- ş&ouml;yle nakleder: M&uuml;minlerin emiri hz. İmam Ali&#39;den -s- &quot;Hz. Resulullah&#39;ın -sav- &quot;aranızda iki ağır ve paha bi&ccedil;ilmez emanet bırakıyorum, biri Allah&#39;ın kitabı ve diğeri ıtratım -soyum- olan Ehl-i Beyt&#39;imdir&quot; hadisinde buyurmuştur olduğu ıtrat ve Ehl-i Beyt kimdir?&quot; diye sorduklarında hz. Ali -s- ş&ouml;yle buyurdu: &quot;Ben, Hasan, H&uuml;seyin ve H&uuml;seyin&#39;in soyundan gelecek 9 imamdır ki onların dokuzuncusu kıyam eden &quot;kaim&quot;dir. Kevser havuzu kenarında Allah&#39;ın Resul&uuml;ne kavuşuncaya kadar onlar Allah&#39;ın kitabından, Allah&#39;ın kitabı da onlardan ayrılmaz asla!&quot; (Muntahab&#39;il Eser, 92, Bihar&#39;ul Envar&#39;dan naklen)</p>\n\n<h3>\n	4- Ehl-i Beyt&#39;i -sa- Sevmek</h3>\n\n<p>\n	Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah&#39;ın huzuruna &ccedil;ıkacak olanlar bizim şefaatimize nail olacaklardır&quot; (Fusul&#39;el Muhimme, 1185, Edeb&#39;ul H&uuml;seyn, 135)</p>\n\n<h3>\n	5- Masum İmamlar</h3>\n\n<p>\n	Zeyd, babası İmam Zeyn&#39;ul Abidin&#39;den, o da babası İmam H&uuml;seyin&#39;den ş&ouml;yle nakleder: Hz. Resulullah -sav- &quot;Ey H&uuml;seyin!&quot; buyurdular, &quot;Sen imamsın, imam kardeşi, imam oğlusun; senin soyundan 9 masum imam gelecektir ki dokuzuncuları onların Mehdi&#39;sidir. Ne mutlu onları sevene ve yazıklar olsun onlara d&uuml;şmanlık edene!&quot; (Muntahab&#39;il Eser, 94)</p>\n\n<h3>\n	6- Devlete Layık Olan Biziz</h3>\n\n<p>\n	İmam H&uuml;seyin -sa- hazretleri H&uuml;r Bin Yezid Riyahi ve onun adamlarıyla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde ilkindi namazından sonra okuduğu hutbenin bir yerinde ş&ouml;yle buyurdu: Ey insanlar! Allah&#39;tan korkar da hak sahibini tanırsanız Allah Teala sizden daha ziyade hoşnut olur. Biz Muhammedoğulları bu hususta -y&ouml;netim- velayette bulunma konusunda haketmedikleri birşeyi iddia eden ve sizlere d&uuml;şmanca davranıp zul&uuml;mde bulunan kimselerden daha layıkızdır! (İrşad-ı M&uuml;fid, 205)</p>\n\n<h3>\n	7- Liderlik Şartları</h3>\n\n<p>\n	İmam H&uuml;seyin -sa- kendisini Irak&#39;a davet eden Kufe halkının mektuplarına yazdığı cevapta ş&ouml;yle diyordu: Canım &uuml;zere yemin ederim ki Allah&#39;ın kitabıyla h&uuml;kmeden, adaleti sağlamak i&ccedil;in davranan, Allah&#39;ın dinine bağlı kalıp kendisini O&#39;nun h&uuml;k&uuml;m ve emirleri &ccedil;er&ccedil;evesinde sorumlu g&ouml;ren kimseden başkası İmam, rehber ve lider olmaya layık değildir. (İrşad-ı M&uuml;fid, 183).</p>\n\n<h3>\n	8- Devletin Amacı</h3>\n\n<p>\n	Allah&#39;ım! Sen de bilirsin ki bizim bu kıyam ve hareketimiz saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir; bilakis, amacımız senin dininin ayet ve işaretlerini diriltip egemen kılmak ve sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak ve b&ouml;ylece zulme uğrayan kullarının zalimlerin şerrinden kurtulması ve senin farzların, s&uuml;nnetlerinin ve emirlerinin uygulanmasına vesile olmaktır.(Tuhef&#39;il Ukuul, 243).</p>\n\n<h3>\n	9- Y&ouml;neticide Beğenilmeyen Sıfat</h3>\n\n<p>\n	Bir y&ouml;neticinin en k&ouml;t&uuml; &ouml;zelliği d&uuml;şmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilik g&ouml;stermektir. (edeb&#39;ul H&uuml;seyin -s- Menakıb&#39;dan naklen s: 68)</p>\n\n<h3>\n	10- Alimlerin Sorumluluk ve Konumu</h3>\n\n<p>\n	İnsanların y&ouml;netim ve idaresiyle din h&uuml;k&uuml;mlerinin icrası, Allah&#39;ın dinini bilen ve O&#39;nun helal ve haramına uyma konusunda g&uuml;venilir olan din alimlerine bırakılmalıdır. (Tuhef&#39;il Ukuul, 242)</p>\n\n<h3>\n	11- Amellerin İyi ve K&ouml;t&uuml; Y&uuml;zleri</h3>\n\n<p>\n	biliniz ki iyi amel &ouml;vg&uuml; ve &ouml;d&uuml;le layıktır. İyi amelin ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;rebilseydiniz onu, bakışları insana neşe ve ferahlık veren g&uuml;zel y&uuml;zl&uuml; biri olarak g&ouml;r&uuml;rd&uuml;n&uuml;z. Eğer k&ouml;t&uuml; ameli gereğince zihninizde canlandırabilmeniz m&uuml;mk&uuml;n olsaydı, insanda nefret ve tiksinti uyandıran tahamm&uuml;l edilemez derecede &ccedil;irkin birini g&ouml;r&uuml;rd&uuml;n&uuml;z. (Keşf&#39;ul Ğamme c: 2 s: 242)</p>\n\n<h3>\n	12- M&uuml;mini Sevindirmek ve Neşelendirmek</h3>\n\n<p>\n	Hz. Resulullah&#39;ın -sav- şu s&ouml;z&uuml; benim i&ccedil;in ispatlanmış durumdadır: &quot;Namazdan onra amellerin en hayırlı olanı, g&uuml;nah olmayan bir şekilde m&uuml;mini sevindirmek ve neşelenmesini -mesrur olmasını- sağlamaktır.&quot; (Bihar&#39;ul Env&acirc;r 44/ 192)</p>\n\n<h3>\n	13-&nbsp; İyi Amelin &Ouml;d&uuml;l&uuml;</h3>\n\n<p>\n	Enes bin Malik ş&ouml;yle der: İmam H&uuml;seyin efendimizin -s- huzurlarındaydım. Bu sırada i&ccedil;eriye bir keniz girdi ve o hazrete bir demet &ccedil;i&ccedil;ek takdim etti. İmam onun bu davranışını hemen &ouml;d&uuml;llendirerek &quot;Seni Allah yolunda azad ettim, artık h&uuml;rs&uuml;n&quot; buyurdular. bunun &uuml;zerine ben hayretle &quot;Efendim&quot; dedim, &quot;Bir demet g&uuml;l karşılığında bir kenizi &acirc;zad mı ediyorsunuz?!&quot; diye sorunca imam &quot;Allah Teala bizi b&ouml;yle eğitip terbiye etmiştir&quot; buyurdular, &quot;Rabbimiz, size saygı g&ouml;steren birine siz daha fazla saygılı olunuz, buyurmuştur. O kenizin bana hediye ettiği g&uuml;lden daha iyisi, onun h&uuml;rriyetiydi. (Keşf&#39;ul Ğamme 2/243 ve Bihar 44/195)</p>\n\n<h3>\n	14- Dinin D&uuml;nyaya Alet Edilmesi</h3>\n\n<p>\n	Farazdak ş&ouml;yle anlatır: Kufe d&ouml;n&uuml;ş&uuml;nde, yolda hz. H&uuml;seyin bin Ali&#39;ye -s- rastladım &quot;Ya Eba Firas, Kufe&#39;den ne haber?&quot; diye sordu &quot;Kalpleri sizinle, ama kılı&ccedil;ları Emevilerin hizmetinde!&quot; dedim, &quot;Doğru s&ouml;ylersin!&quot; buyurdular ve ş&ouml;yle eklediler: &quot;İnsanlar d&uuml;nyanın k&ouml;lesidirler, dinleri ise sadece dillerinde bir oyuncaktır. Dinleri d&uuml;nyalarına yaradığı s&uuml;rece dindardırlar; ama iş sınanmaya gelince ger&ccedil;ek dindarların &ccedil;ok az olduğunu g&ouml;r&uuml;rs&uuml;n!&quot; (Keşf&#39;ul Ğamme 2/244, Tuhef&#39;il Ukuul, 250)</p>\n\n<h3>\n	15- Zul&uuml;mden Sakın</h3>\n\n<p>\n	İmam H&uuml;seyin -s- oğlu Ali&#39;ye -s- ş&ouml;yle buyurdu: &quot;Oğlum! Allah&#39;tan başka yardımcısı olmayan birine zulmetmekten sakın!&quot; (Tuhef&#39;il Ukuul, 251)</p>\n\n<h3>\n	16- G&uuml;nahk&acirc;rların Mahrumiyeti</h3>\n\n<p>\n	Allah&#39;ın haram ve g&uuml;nah kıldığı bir gayenin peşinde olan &uuml;mid ettiği şeyi kaybeder ve korktuğu şey&nbsp; &ccedil;abucak başına gelir. (Ae, 253)</p>\n\n<h3>\n	17- D&uuml;şk&uuml;nlere Yardım</h3>\n\n<p>\n	Bir m&uuml;minin sıkıntısını gideren birinden Allah Teala, d&uuml;nya ve ahiretin sıkıntılarını giderir; iyilik edene Allah iyilik eder, Allah iyilik edenleri sever. (Keşf&#39;ul Ğamme, 2/242)</p>\n\n<h3>\n	18- Nimetin Ş&uuml;kr&uuml; Olarak İyilik Etmek</h3>\n\n<p>\n	İnsanların size ihtiya&ccedil; duyması, Allah&#39;ın size verdiği nimetlerden biridir, o halde size verilen nimetlerin kadrini bilmezlik etmeyin ve size gelen ihtiya&ccedil; sahiplerinin ihtiyacını giderin ki nimetinizi azaba d&ouml;n&uuml;şt&uuml;rm&uuml;ş olmayasınız! (Ae 2/244)</p>\n\n<h3>\n	19- Onur Kırmamak</h3>\n\n<p>\n	Size bir ihtiyacını s&ouml;yleyip el a&ccedil;an biri, b&ouml;ylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin. (Ae 2/208 ve Bihar 44/196)</p>\n\n<h3>\n	20- Din Nimettir</h3>\n\n<p>\n	Birisi, hz. İmam H&uuml;seyin&#39;den -s- &quot;Onlara Rabbinin nimetini s&ouml;yle...&quot; ayetinin anlamını sordu, hazret ş&ouml;yle buyurdular: &quot;Buradaki emir Allah Teal&acirc;&#39;nın kuluna dininde hediye ettiği ve dini vasıtasıyla l&uuml;tuf buyurduğu nimeti anlatıp s&ouml;ylemesidir. (Tuhef&#39;ul Ukuul, 251)</p>\n\n<h3>\n	21- Onur İ&ccedil;in En İyi Mal</h3>\n\n<p>\n	Şairlere ni&ccedil;in para verdiği sorulduğunda &quot;En iyi mal, insanın onurunun korunmasına vesile olan maldır&quot; buyurdular (Keşf. 2/243)</p>\n\n<h3>\n	22- İhsan ve Bağış Yağmuru</h3>\n\n<p>\n	Adamın biri &quot;Layık olmayan birine yapılacak bir yardım ve bağış, boşa gider&quot; deyince, orada bulunan hz. İmam H&uuml;seyin -s- &quot;&Ouml;yle değildir&quot; buyurdular, &quot;İyilik ve ihsan dediğin sağanak yağmur gibi yağmalı, iyiler de k&ouml;t&uuml;ler de ondan faydalanabilmelidir&quot; (Tuhef&#39;ul Ukuul, 250)</p>\n\n<h3>\n	23- C&ouml;mertlik ve Cimrilik</h3>\n\n<p>\n	Hz. İmam H&uuml;seyin -s- bir şiirinde ş&ouml;yle der: D&uuml;nya sana bağışta bulunduğunda, feleğin &ccedil;arkı tersine d&ouml;nmeden sen de herkese bağışta bulun hemen. &Ccedil;&uuml;nk&uuml; d&uuml;nya sana c&ouml;mertlik ederse -eline mal m&uuml;lk ge&ccedil;erse- c&ouml;mertlik ve bağışta bulunman onu azaltmaz; d&uuml;nya senden y&uuml;z &ccedil;evirecek olursa, o zaman da cimrilik ve elisıkı olmak bunu engelleyemez (Edeb&#39;ul H&uuml;seyn s: 16, Men&acirc;kıb&#39;dan naklen)</p>\n\n<h3>\n	24- İnsanca onurlu Olmak</h3>\n\n<p>\n	&Acirc;şura g&uuml;n&uuml; Kays bin Eş&#39;as &quot;Yezid&#39;in emrine teslim ol&quot; deyince İmam -s- &quot;Allah&#39;a yemin ederim ki&quot; buyurdular. &quot;Aşağılık onursuz insanlar gibi davranıp size biat etmeyeceğim asla; korkak k&ouml;leler gibi er meydanından ka&ccedil;mam ben!&quot; (İrşad-ı M&uuml;fid, 216)</p>\n\n<h3>\n	25- H&uuml;r İnsanların &Ouml;l&uuml;m&uuml;</h3>\n\n<p>\n	&Ouml;l&uuml;mden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda &ouml;l&uuml;m ne kadar da kolaydır ger&ccedil;ekten. İzzet ve şeref uğruna &ouml;lmek, &ouml;l&uuml;ms&uuml;z bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak &ouml;l&uuml;mden başka şey değildir. (Edeb&#39;ul H&uuml;seyn, 159, İhk&acirc;k&#39;ul Hak&#39;tan naklen)</p>\n\n<h3>\n	26- M&uuml;minle M&uuml;nafığın Farkı</h3>\n\n<p>\n	&Ouml;z&uuml;r dileyeceğin bir şeyi yapma; zira m&uuml;min k&ouml;t&uuml; bir şey yapmaz ve bu nedenledir ki &ouml;z&uuml;r dedilemez; ama m&uuml;nafık her g&uuml;n k&ouml;t&uuml;l&uuml;k eder ve bu k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;in &ouml;z&uuml;r diler. (Tuhef&#39;il Ukuul: 253)</p>\n\n<h3>\n	27- Nimetin Kadrini Bilmemek</h3>\n\n<p>\n	&quot;İstidrac&quot; nimet i&ccedil;inde azap demektir. Her nevi k&ouml;t&uuml;l&uuml;k ve zul&uuml;mden beri olan Allah Teala hazretleri bir kuluna nimetler verir de o kul bu nimetlerin ş&uuml;kr&uuml;n&uuml; eda etmekten mahrum olursa &quot;istidrac&quot;da demektir. (Ae, 250)</p>\n\n<h3>\n	28- Cennete Doğru Yarış</h3>\n\n<p>\n	Ceddim Resulullah -sav-&#39;ın ş&ouml;yle buyurduğuna şahid oldum: İki kişi arasında anlaşmazlık ve k&uuml;sk&uuml;nl&uuml;k doğar da biri diğerinden &ouml;nce davranıp &ouml;tekinin g&ouml;nl&uuml;n&uuml; alırsa, cennete doğru yarışta &ouml;ne ge&ccedil;miş demektir. (Fusul&#39;el M&uuml;himme, 186)</p>\n\n<h3>\n	29- &Ouml;nce Selam Verilir</h3>\n\n<p>\n	Adamın biri İmam H&uuml;seyin&#39;i -sa- g&ouml;r&uuml;nce &quot;Nasılsınız efendim? Sağlık ve afiyet i&ccedil;indesinizdir inşaallah?&quot; diye s&ouml;ze başladı. İmam &quot;S&ouml;ze başlamadan &ouml;nce selam verilir, Allah sana sağlık ve afiyet versin inşaallah&quot; buyurdu ve yanındakilere d&ouml;n&uuml;p &quot;Selam vermeyinceye kadar kimseye sizinle konuşma izni vermeyin&quot; diye ekledi. (Tuhef&#39;il Ukuul, 250)</p>\n\n<h3>\n	30- Bir Ahlak Dersi</h3>\n\n<p>\n	Ey insanlar! Bağış ve ihsanda bulunan onur ve saygınlık kazanır; cimrilik eden kendisini aşağılık hale getirir. İnsanların en c&ouml;merdi hi&ccedil;bir karşılık beklemeden verip bağışta bulunandır; affı en y&uuml;ce insan, g&uuml;&ccedil;l&uuml; ve &uuml;st&uuml;n olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan -tanıdıklarına uğrayıp hallerini soran- kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.(Keşf&#39;ul Ğamme, 2/242)</p>\n\n<h3>\n	31- Gıybetin Cezası</h3>\n\n<p>\n	İmam&#39;ın yanında birisi gıybette bulunup birini &ccedil;ekiştirdi, bunun &uuml;zerine İmam &quot;Gıybeti bırak&quot; buyurdu, &quot;&Ccedil;&uuml;nk&uuml; gıybet, cehennem ateşinin k&ouml;peklerinin gıdasıdır&quot; (Tuhef&#39;il Ukuul, 250)</p>\n\n<h3>\n	32-D&uuml;nyanın &Ccedil;abucak Ge&ccedil;ici G&ouml;lgesi</h3>\n\n<p>\n	Bir vaaz sırasında, kendisine ait olan şu şiiri okudu: &quot;Ey d&uuml;nya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir g&ouml;lgeye g&uuml;venmek aptallık edip oyuna gelmektir elbet!&quot; (Edeb&#39;ul H&uuml;seyn, 15- Menakıb&#39;dan naklen)</p>\n\n<h3>\n	33- H&uuml;r Yaradılışlı Olmak</h3>\n\n<p>\n	Aşura g&uuml;n&uuml; Yezid orduları &ccedil;adırlara saldırıp da hz. İmam H&uuml;seyin&#39;le -s- &ccedil;adırların arasını kesince &quot;yazıklar olsun size ey Ebu S&uuml;fyan soyunun yandaşları!&quot; diye haykırdı, &quot;Dininiz yoksa ve ahiret azabından korkmuyorsanız d&uuml;nyanızda mert ve h&uuml;r tıynetli olun bari! Sizin savaşınız benimle; kadınlarla &ccedil;ocuklardan ne istiyorsunuz?!&quot; (El-Luhuf, 70 ve: Edeb&#39;ul H&uuml;seyn, 162)</p>\n\n<h3>\n	34- Allah&#39;tan Yardım İstemek</h3>\n\n<p>\n	Sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde insanlara el a&ccedil;ma; rızıkları b&ouml;l&uuml;şt&uuml;r&uuml;ş paylaştıran Allah Teala&#39;dan başkasından sırız isteme. &Ouml;mr&uuml;n yeter de doğudan batıya t&uuml;m d&uuml;nyayı gezebilecek olursan; bizatihi mutlu veya mutsuz kimsenin vor olmadığını g&ouml;r&uuml;rs&uuml;n -yani mutluluk ve bedbahtlık Allah&#39;ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah &ouml;ğretmiştir- (El-Fusul&#39;el M&uuml;h., 188.)</p>\n\n<h3>\n	35-&nbsp; İmam H&uuml;seyin&#39;in -s- Y&acirc;renlerinin Fazileti</h3>\n\n<p>\n	Hz. İmam H&uuml;seyin&#39;in Aşura gecesi ashabı ve y&acirc;renlerine yaptığı konuşmadan: Rabbimi, &ouml;vg&uuml;lerin en g&uuml;zeliyle &ouml;ver, hamdların en iyisiyle hamdederim O&#39;na. Rahatlıkta da, sıkıntıda da hamdederim O&#39;na. Ya Rabbi&quot; Bizi n&uuml;buvvetle şereflendirdiğin i&ccedil;in ş&uuml;k&uuml;rler olsun sana! Kur&#39;an&#39;la eğitip yetiştirdiğin, Kur&#39;an&#39;ı &ouml;ğrettiğin, dininin fıkhına alim kıldığın; bize kulak, g&ouml;z ve kalp l&uuml;tfettiğin i&ccedil;in hamdederiz sana! Ya Rabbi! Bizi ş&uuml;kreden kullarından kıl!</p>\n\n<p>\n	Ben kendi ashabım ve yarenlerimden daha vefalı bir ashab ve kendi aile ve yakınlarımdan daha vefalı bir aile g&ouml;rm&uuml;ş duymuş değilim! Allah sizden razı olsun! (İrşad-ı M&uuml;fid, 212)</p>\n\n<h3>\n	36- D&uuml;nya ve Ahiret</h3>\n\n<p>\n	Şair Farazdak&#39;la konuşurken, İmam -s- irticalen şu şiiri s&ouml;yledi: &quot;D&uuml;nya hoş gibi g&ouml;r&uuml;nse de, &ouml;l&uuml;ms&uuml;z cennet diyarı pek daha değerlidir! Eğer şu v&uuml;cutlar bir g&uuml;n &ouml;lmek i&ccedil;in yaratılmışsa, vallahi kılı&ccedil;ların g&ouml;lgesinde şehadeti se&ccedil;mek daha yaraşır insanoğluna!</p>\n\n<p>\n	İnsanoğlunun rızkı Allah&#39;ın takdiriyle belirlendiğine g&ouml;re, rızk edinmek i&ccedil;in daha az hırs ve tamah g&ouml;stermek yeğ değil mi?</p>\n\n<p>\n	Servet, bırakıp gitmek i&ccedil;in toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde ni&ccedil;in bunca cimrilik etmede? (Keşf&#39;ul Ğamme 2/240)</p>\n\n<h3>\n	37-&nbsp; &Ouml;l&uuml;m&uuml;n Hakikati</h3>\n\n<p>\n	&Ouml;l&uuml;m, sizi sıkıntı ve zorluklardan kurtarıp u&ccedil;suz bucaksız cennet ve oradaki &ouml;l&uuml;ms&uuml;z nimetlere ulaştıran bir k&ouml;pr&uuml; konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var? Ama sizin d&uuml;şmanlarınız i&ccedil;in durum b&ouml;yle değil tabi. Onlar saraydan zindana ge&ccedil;er ve &ccedil;etin azaplara uğrarlar. (Edeb&#39;ul H&uuml;seyn: 160)</p>\n\n<h3>\n	38- Şehadet Saadeti</h3>\n\n<p>\n	İmam H&uuml;seyin -s- Kerbel&acirc;&#39;da ş&ouml;yle diyordu: &quot;Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben! (Tohef&#39;il Ukuul, 249)</p>\n\n<h3>\n	39- Aşura G&uuml;n&uuml; İmam H&uuml;seyin&#39;in -s- İrticalen Okuduğu Şiir</h3>\n\n<p>\n	Dedem Allah Resul&uuml;, yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r ve Allah&#39;ın yery&uuml;z&uuml;nde ışıyıp duran meşalesi biziz.</p>\n\n<p>\n	Ben Ali&#39;nin oğluyum; Haşimoğullarının o temiz soylu yiğidinin hani; ve sırf bu iftihar bile yeter elbet bana.</p>\n\n<p>\n	Peygamber soyunu y&uuml;r&uuml;ten F&acirc;tıma, annemdir benim; kanat verilen Cafer amcamdır benim.</p>\n\n<p>\n	Allah&#39;ın kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır.</p>\n\n<p>\n	B&uuml;t&uuml;n insanlar i&ccedil;in Allah&#39;ın emin ve g&uuml;venilir dayanak ve sığınağı biziz ve bu hakikati gizli-a&ccedil;ık daima s&ouml;ylemişizdir insanlara.</p>\n\n<p>\n	Kevser Havuzu&#39;nun sahipleri biziz; dostlarımızı bizzat hz. Resulullah&#39;ın -sav- kadehiyle doyuracağız Kevser&#39;e ş&uuml;phesiz.</p>\n\n<p>\n	Bizim şiamız insanlar arasında en aziz y&acirc;renlerdir; d&uuml;şmanlarımız ise kıyamet g&uuml;n&uuml; h&uuml;srana uğrayacak olanlardandır.&quot; (Nefes&#39;ul Mehmum, 219)</p>\n\n<h3>\n	40- Şehadete Koşmak</h3>\n\n<p>\n	Hz. Ali bin H&uuml;seyin -s- ş&ouml;yle der: Babam hz. H&uuml;seyin bin Ali&#39;yle Kerbela&#39;ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep hz. Yahya bin Zekeriya&#39;yı anıyor, ondan s&ouml;zediyordu. Bir defasında &quot;D&uuml;nyanın Allah indinde ne kadar değersiz olduğu; Yahya&#39;nın başının yahudi bir zinak&acirc;ra -fahişeye- armağan g&ouml;t&uuml;r&uuml;lmesinden bellidir&quot; buyurdu. (Bihar&#39;ul Env&acirc;r, c:45 s:298)</p>\n\n<p align=\"center\">\n	<strong>-*-</strong></p>\n\n<p>\n	<strong><u>Kaynaklar</u></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İrşad: Şeyh M&uuml;fid</p>\n\n<p>\n	Edeb&#39;ul H&uuml;seyn: Saberi Hemedani</p>\n\n<p>\n	El- İsabe Fi Temyiyz&#39;essahabe: İbni Hacer Askalani</p>\n\n<p>\n	Bihar&#39;ul env&acirc;r: Allame Meclisi</p>\n\n<p>\n	El- Bidaye Ve&#39;n Nihaye: İbni Kesir</p>\n\n<p>\n	Tohef&#39;il Ukuul: Muhaddis Behr&acirc;ni</p>\n\n<p>\n	Keşf&#39;ul Ğamme: Ali bin İsa İribli</p>\n\n<p>\n	İle&#39;l&#39;uş Şer&acirc;ye : Şeyh Saduk</p>\n\n<p>\n	El- Fusul&#39;el M&uuml;himme: İbni Sebb&acirc;ğ M&acirc;liki</p>\n\n<p>\n	Muntahab&#39;il Eser: Ayetullah S&acirc;fi G&uuml;lpayg&acirc;ni</p>\n\n<p>\n	Nefes&#39;ul Mehmum: Muhaddis Kumm&icirc;</p>\n\n<p align=\"center\">\n	-*-</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">*</a> - Zebihullah: Allah&#39;ın kurbanı, Allah&#39;a kurban olan.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[1]</a> - El Bidaye Ve&#39;nnihaye: İbni Kesir c:8 s: 206.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[2]</a> - Ae, S&uuml;nen-i Tirmizi&#39;den naklen.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[3]</a> - El- İsabe &quot;Fi Temyiz&#39;essahabe c: 1 s:335.</p>\n	</div>\n</div>','Hidayet Meşalesi','','publish','closed','open','','hidayet-mesalesi','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2826',0,'post','',0),(2827,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p>\n	Aş&ucirc;r&acirc;; bug&uuml;n K&acirc;be&rsquo;nin bulunduğu noktada ilk Tanrı el&ccedil;isi Adem&rsquo;in ilk tebliği yaptığı g&uuml;nd&uuml;r. Medeniyet&rsquo;in başlangıcıdır. (M.&Ouml;. 5594 yılı 10 Ekim/10 Muharrem): Musev&icirc;ler bug&uuml;ne &ldquo;B&uuml;y&uuml;k G&uuml;n&rdquo; (Yom-i Kipur) adını vermişlerdir. M.&Ouml;. 5593 yılı Eyl&uuml;l ayının 10. g&uuml;n&uuml; de K&acirc;be&rsquo;nin ilk binasının, insanlık i&ccedil;in ilk &ldquo;Beyt&rdquo; olarak a&ccedil;ıldığı tarihdir. Aşağı yukarı M.&Ouml;. 4550 yıllarında, Adem&rsquo;in tebliğ ettiği &ldquo;<u>Din</u>&rdquo;in karşısına b&acirc;tıl bir &ldquo;d&icirc;n&rdquo; &ccedil;ıkarılmış, &ldquo;<u>Ba&rsquo;al,</u> <u>Ya&ucirc;k, Nasr</u>&rdquo; gibi b&acirc;tıl il&acirc;hlar uydurulmuş, bunların putlarına tapınma başlamış iken N&ucirc;h Peygamber insanlığı tekrar &ldquo;din&rdquo;e &ccedil;ağırdı. Tufan olayından (M.&Ouml;. 4500) sonra, K&acirc;be b&ouml;lgesi, yavaş yavaş yine Kab&icirc;lelerin yaşamaya başladığı bir y&ouml;re oldu ise de <u>K&acirc;be</u> tekrar bina edilmiş değildi. M.&Ouml;. 1700 yıllarında, Tufan&rsquo;dan (3000) yıla yakın bir zaman ge&ccedil;tikten sonra, Hazret-i İbrahim&rsquo;e (A.S.) &ldquo;Din&rdquo;in adı verildi: <u>İsl&acirc;m</u>! Artık &ouml;zel bir ada gerek vardı. &Ccedil;&uuml;nk&uuml; insanlık arasında Allah&rsquo;ın ger&ccedil;ek ve tek Dini&rsquo;ne karşı b&acirc;tıl ve kavm&icirc; dinler icat edilmiş idi. İbrahim Peygamber, (70) yaşından sonra Allah&rsquo;ın kendisine İhsan ettiği İsmail&rsquo; (A.S.)i Allah yolunda şehit vermeye hazır olup olmadığı konusundaki imtihanında başarılı olup İsmail (A.S.) de şehit olmaya hazır olduğunu beyan edince; İsmail&rsquo;in değil İsmail&rsquo; (A.S.) soyundan b&uuml;y&uuml;k kurbanın şehit olacağı, b&uuml;y&uuml;k insanlık şehidinin, Son Peygamber&rsquo;in (S.A.) torunu ve O&rsquo;nun vas&icirc;si Em&icirc;r&uuml;l-m&uuml;&rsquo;min&icirc;n ile kızı Fatıma&rsquo;nın oğlu Huseyn olacağı Hazret-i İbrahim&rsquo;e bildirildi. Allah&rsquo;ın İbrahim&rsquo;e İsmail&rsquo;den sonra bağışladığı Ishak&rsquo;ın (A.S.) oğlu Yakub&rsquo;un (A.S.) soyundan gelen b&uuml;t&uuml;n Ben&icirc; İsrail Peygamberleri de, diğer kavimlere g&ouml;nderilen Peygamberler de Huseyn&rsquo;in &ldquo;<u>Zibh-i Az&icirc;m</u>&rdquo; olacağını biliyorlardı. Ne var ki, M.&Ouml;. 600 yıllarında başlayıp M.&Ouml;. 540 yıllarına kadar s&uuml;ren B&acirc;bil Esareti&rsquo;nden sonra, Kitab&rsquo;ın yer yer tahrifine engel olunamadı. İsmail yerine Ishak ikame edildi ve İsmail soyundan gelecek b&uuml;y&uuml;k kurban, g&ouml;kten indirilen kınalı ko&ccedil;a d&ouml;nd&uuml;r&uuml;ld&uuml;. Buna rağmen, bug&uuml;nk&uuml; &ldquo;fundamentalist yahudiler&rdquo;e tekab&uuml;l eden &ldquo;<u>Feris&icirc;ler</u>&rdquo;, &ldquo;siyonistler&rdquo;e tekab&uuml;l eden &ldquo;<u>Saduk&icirc;ler</u>&rdquo;den başka, bir de &icirc;manın ve vahyin &ouml;z&uuml;n&uuml; yitirmemiş olan yahud&icirc;ler vardı. Bunların da b&uuml;y&uuml;k &ccedil;oğunluğu, Hazret-i İsa&rsquo;nın yerine onun uğruna &ccedil;armıha gerilen Havar&icirc; olayından ve Hazret-i İsa&rsquo;nın &ldquo;gaybet&rdquo;inden sonra <u>Paulus</u> tarafından Hazret-i İsa&rsquo;nın &ldquo;B&uuml;y&uuml;k Kurban&rdquo; olduğuna inandırıldılar. Oysa Hazret-i İsa Mesih idi. B&uuml;y&uuml;k Kurban olayı i&ccedil;in daha (600) yıl kadar bir s&uuml;re vardı. Paulus, babasız doğma mucizesine mazhar olan Hazret-i İsa&rsquo;yı Roma İmparatorluğu&rsquo;na kabul ettirebilmek i&ccedil;in maalesef&nbsp; &ldquo;İlk G&uuml;nah= Zelle-i Asliyye= P&eacute;ch&eacute; originel= Erbs&uuml;nde&rdquo; kuramını ortaya attı. Oysa Kitab-ı Mukaddes&rsquo;in Tekvin (Genesis) kitabının tahrifinden &ouml;nce veya sonra hi&ccedil;bir Ben&icirc; İsrail Peygamberi &ldquo;İlk G&uuml;nah&rdquo;dan bahsetmemişti. Hazret-i İsa da b&ouml;yle bir şey s&ouml;ylemiş değildir. Ayrıca &ldquo;babasız doğma&rdquo; ger&ccedil;eğini de kabul ettirebilmek i&ccedil;in, Hazret-i Mesih&rsquo;in &ldquo;Tanrı oğlu&rdquo; olduğu inancına yol a&ccedil;an iddiaları ortaya attı. Buna rağmen, Hazret-i Mesih&rsquo;e &icirc;man edenler arasında saf &icirc;man sahibi kimseler de vardı. Kur&rsquo;an vahyi ile; &ldquo;B&uuml;y&uuml;k Kurban&rdquo; (Zibh-i Az&icirc;m) olayı ve ger&ccedil;eği tekrar insanlığa bildirildi (S&acirc;ffat Suresi). Kevser Suresi ile de Res&ucirc;l-i Ekrem&rsquo;e (S.A.) &ouml;zel olarak bu ger&ccedil;ek vahyedildi. M.S. 680 yılında ger&ccedil;ekleşen bu b&uuml;y&uuml;k olaya rağmen, gaflet batağına batmış olarak uykusunu s&uuml;rd&uuml;ren insanlığın &ccedil;oğunluğu uyanmadı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Huseyn B&uuml;y&uuml;k Kurban&rsquo;dır. Fakat bu kurbanı veren kimdir? Hıristiyanlığın &ldquo;İlk G&uuml;nah&rdquo; kuramı, bu sorunu &ccedil;&ouml;zemez. Bu doğmaya inananlar, sonu&ccedil;ta en iyi ihtimal ile, &ldquo;Allah&rsquo;ın, kendi gazabını ve la&rsquo;netini dindirmek ve insanlığı bu la&rsquo;netden kurtarmak i&ccedil;in, h&acirc;şa kendi varlığından yaptığı bir fed&acirc;k&acirc;rlık, kendisinden verdiği keff&acirc;ret ve kurban&rdquo; olarak Hazret-i Mesih&rsquo;i g&ouml;r&uuml;rler. Oysa Allah Kaadir-i Mutlak&rsquo;tır. İnsanlığı bağışlayabilmek i&ccedil;in de kendisinin yine kendisine keff&acirc;ret vermeye h&acirc;ş&acirc; ve asl&acirc; ihtiyacı yoktur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu yanlışlığı bertaraf etmeye kalkışanlar daha b&uuml;y&uuml;k bir yanlışlığa d&uuml;şer ve Hazret-i İsa&rsquo;yı &ndash;h&acirc;ş&acirc;- &ldquo;Şerr&rdquo;in sonu&ccedil;larını bertaraf etmek i&ccedil;in verilmiş bir kurban olarak g&ouml;r&uuml;rler. Bu da &ndash;neuzubill&acirc;h-&nbsp; insanı g&uuml;&ccedil;l&uuml; bir Şer Tanrısı&rsquo;nın varlığını kabule kadar g&ouml;t&uuml;rebilir. B&ouml;ylece, tevhid inancı yerine d&uuml;alizm&rsquo;e d&uuml;ş&uuml;lm&uuml;ş, İblis; tanrılaştırılmış olur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Oysa b&uuml;y&uuml;k kurban Huseyn&rsquo;dir ve burada &ldquo;kurban&rdquo;ın keff&acirc;ret anlamı yoktur. Bu kurbanın anlamı &ldquo;şeh&acirc;det&rdquo;dir ve kurbanı veren de başta Huseyn, sonra da ceddi, babası, annesi Fatıma, kardeşi Hasan ve oğlu İmam Zeyn-ul Abid&icirc;n, diğer imamlar ve kızkardeşi Zeyneb ve Ummu Kuls&ucirc;m ile kızı Sek&icirc;ne&rsquo;dir. Huseyn ve yakınları bu şeh&acirc;dete r&acirc;zı olmuşlar, Allah&rsquo;a teslim olmuşlardır. B&uuml;t&uuml;n Kerbel&acirc; şehitleri de bu &ldquo;B&uuml;y&uuml;k Kurban&rdquo;a t&acirc;bi ve feyzine dahil olmuşlardır. Huseyn i&ccedil;in, Kerbel&acirc; şehitleri i&ccedil;in g&ouml;zyaşı d&ouml;kenler, Huseyn&rsquo;i sevenler, şehadetinin anlamını bilenler de fel&acirc;ha erer. Huseyn <u>Nefs-i Mutmainne</u> dir ve Allah&rsquo;dan r&acirc;zı ve Allah da ondan r&acirc;zı olarak Rabbi&rsquo;ne d&ouml;nm&uuml;şt&uuml;r (Fecr Suresi, 27-30). Burada &ldquo;Nefs-i Mutmainne&rdquo; <u>Tekvir</u> Suresi&rsquo;ndeki &ldquo;Mev&rsquo;&ucirc;de&rdquo;nin de kapsamına girer: &ldquo;<u>Mev&rsquo;&ucirc;deden sorulunca</u> / <u>hangi su&ccedil; y&uuml;z&uuml;nden &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;</u>&rdquo; /Tekvir, 1-8).</p>\n\n<p>\n	Huseyn&rsquo;in şeh&acirc;deti, insanlığın g&uuml;nahına keff&acirc;ret kurbanı değildir. Herşeyden &ouml;nce sorumluluk şahs&icirc;dir. Atanın g&uuml;nahı y&uuml;z&uuml;nden oğul sorumlu olmaz. Ayrıca, kimse kimsenin y&uuml;k&uuml;n&uuml; y&uuml;klenemez. Huseyn&rsquo;in şeh&acirc;deti insanlığın keffareti değil, insanlığa N&ucirc;r&rsquo;dur, &ouml;rnektir. Zillet&rsquo;e karşı İzzetin, zulmete karşı N&ucirc;r&rsquo;un, zulme karşı Adl&rsquo;in, K&icirc;n&rsquo;e karşı Sevgi&rsquo;nin &ouml;rneğidir. Huseyn, il&acirc;h&icirc; aşkın g&ouml;n&uuml;ll&uuml; şehididir.</p>\n\n<p>\n	Huseyn insanlığa N&ucirc;runun &ouml;rneğini vermek, &ldquo;<u>Zibh-i Az&icirc;m</u>&rdquo; olduğunu g&ouml;stermek i&ccedil;in, 680 yılı Hacc Merasimi&rsquo;ni yarım bırakarak &ldquo;<u>K&acirc;rb&acirc;n-ı Ehl-i Beyt&rsquo;i bel&acirc; sahr&acirc;sı</u>&rdquo;na, Kerbel&acirc; vaadeg&acirc;hına &ccedil;ekmiştir.</p>\n\n<p>\n	Huseyn, Sır&acirc;t-ı Mustakıym&rsquo;dir. &ldquo;<u>Sır&acirc;tellez&icirc;yne en&rsquo;amte aleyhim</u>&rdquo;dir, &ldquo;<u>En&rsquo;amte aleyhim</u>&rdquo;dir, &ldquo;<u>Na&icirc;m</u>&rdquo;dir, &ldquo;<u>Na&icirc;m</u>&rdquo; olunca da, &ldquo;<u>Na&icirc;m</u>&rdquo;in kadrini bilmemekten sorumlu olduğumuzu unutmayalım: (s&uuml;mme letus&rsquo;elunne yevmeizin an-in-na&icirc;m) (Tek&acirc;s&uuml;r Suresi, 102/8)</p>\n\n<p>\n	Huseyn&rsquo;in kadrini idr&acirc;k edemeyen, Aşur&acirc; g&uuml;n&uuml;&rsquo;n&uuml; bir bayram g&uuml;n&uuml; veya aş&ucirc;re tatlısı festivali gibi g&ouml;ren ve g&ouml;stermeye &ccedil;alışan, &ldquo;yas tutmak İsl&acirc;m&rsquo;da yoktur&rdquo; diyerek Huseyn i&ccedil;in d&ouml;k&uuml;len g&ouml;z yaşlarını k&uuml;&ccedil;&uuml;mseyen kimseler, bu &acirc;yeti okusunlar ve bir an &ouml;nce Hakk&rsquo;a, Nur&rsquo;a, Ehlibeyt Sevgisine d&ouml;ns&uuml;nler. Temenn&icirc;miz budur. Hi&ccedil; kimsenin &ldquo;<u>yazık bana! Keşki Res&ucirc;l (S.A.) ile birlikte yol tutsaydım! Keşki beni Res&ucirc;l ve Ehl-i Beyti&rsquo;nin yolundan saptıran Fil&acirc;n&rsquo;ı dost edinmeseydim!</u>&rdquo; nedametiyle elini dişlemesini arzu etmeyiz. Allah bizi Huseyn ni&rsquo;metinden ayırmasın ve yoksun kılmasın!</p>\n\n<p>\n	Seyyid-uş- Şuhed&acirc;&rsquo;nın sevgisi, Allah&rsquo;ın en y&uuml;ce ni&rsquo;metlerindendir. &ldquo;Huseyn Kur&rsquo;anın neresinde var?&rdquo; k&uuml;stahlığını dile getirenler bu sevgisizlikleri ile Ehl-i Beyt&rsquo;e bir zarar getirmiş olmazlar, sadece kendilerini husr&acirc;na uğratırlar. Huseyn kutlu kanı Ab-ı Hayet&rsquo;dır. Huseyn uğruna d&ouml;k&uuml;len g&ouml;z yaşları da &Acirc;b-ı Hayat&rsquo;dır. Bu g&ouml;z yaşları, g&ouml;nl&uuml;n aşk ile dirilerek &ouml;l&uuml;ms&uuml;zl&uuml;k sırrına erdiğinin g&ouml;stergesidir. Buna karşılık; Huseyn&rsquo;e sevgi duymayan ve o&rsquo;na zulmedenleri ker&icirc;h bir kolu yaydıkları dikkati &ccedil;eker. Huseyn&rsquo;i sevmekten korkmayın, Kerbel&acirc; imtihanına &ccedil;ekilecek değilsiniz. Huseyn ve Kerbel&acirc; şehitleri; İl&acirc;h&icirc; aşkın g&ouml;n&uuml;ll&uuml; şehitleridir. Bu herkesin işi değildir. Bunun i&ccedil;indir ki Huseyn &Acirc;şura&rsquo;ya kadar s&uuml;rekli &ldquo;bu bir rıza lokmasıdır&rdquo; ger&ccedil;eğini tekrarlayıp t&acirc;kat getiremeyecek olanların ayrılmasını tavsiye etmiştir.</p>\n\n<p>\n	Aşk yolu herkes i&ccedil;in mecbur&icirc; mus&icirc;bet yolu değildir, talip olan erlere şehadet şerbeti sunulur.</p>\n\n<p>\n	Aşk yolu c&uuml;n&ucirc;n yolu da değildir. Aksine, il&acirc;h&icirc; aşk Mevl&acirc;n&acirc;&rsquo;nın deyişi ile, bizim Efl&acirc;tun ve Cal&icirc;nus&rsquo;umuz&rsquo;un yoludur. Kur&rsquo;andaki şifaya, &ldquo;Kur&rsquo;an-i n&acirc;tık&rdquo;a sevgi ile erişilir, Kur&rsquo;anı mızrağa takarak değil!</p>\n\n<p>\n	Aksine, c&uuml;n&ucirc;n yolu, il&acirc;h&icirc; aşkın uzağındadır. <u>Men &ccedil;ig&ucirc;ne h&ucirc;ş d&acirc;rem p&icirc;ş-u pes/&ccedil;un neb&acirc;şed n&ucirc;r-i y&acirc;rem p&icirc;ş-u pes.</u> (Mesnev&icirc;)</p>\n\n<p>\n	Huz&ucirc;r ve fel&acirc;h Huseyn&rsquo;in sevgisindedir</p>','İmam Huseyn’in  Yüce Mertebesi','','publish','closed','open','','imam-huseynin-yuce-mertebesi','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2827',0,'post','',0),(2828,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h2 align=\"center\">\n	&nbsp;</h2>\n\n<p>\n	Muaviye, Yezid i&ccedil;in biat toplamak istiyordu, bu ama&ccedil;la Medine&#39;ye gitti; İmam H&uuml;seyin&#39;i (a.s) ve &quot;İbn-i Abbas&quot;ı &ccedil;ağırttı. &Ouml;nce İmam Hasan-ı M&uuml;cteba&#39;nın (a.s) &ccedil;ocuklarının durumunu sordu, Hazret cevabını verdiler. Muaviye Hz. Resul-&uuml; Ekrem&#39;i (s.a.a) &ouml;vd&uuml;kten sonra ş&ouml;yle dedi: &quot;Siz Yezid&#39;i daha &ouml;nceden tanırsınız ve yaptığı işleri bilirsiniz. Benim Yezid&#39;i veliaht olarak se&ccedil;memin nedeni Allah&#39;ın da bildiği gibi adaletsizliği ortadan kaldırması i&ccedil;indir. B&ouml;yle bir girişim iyi ve yerinde olup basiretli insanların bunu kabulleneceğinden eminim. Ben Yezid&#39;i &ccedil;eşitli denemelerden ge&ccedil;irdim, onda sizde olmayan &ouml;zellikler buldum. O peygamber s&uuml;nnetini bilmekte ve Kur&acirc;n-ı Kerim&#39;i anlamaktadır! O sabırlı biridir! Peygamber-i Ekrem (s.a.a)&nbsp; &quot;Zatoselasel Gazvesi&quot;nde ordunun komutanlığını Kureyş kabilesiyle hi&ccedil;bir bağı olmayan birine verdi ve onu diğer ashaba tercih etti ve Peygamber bizim iyilik &ouml;rneğimizdir. Şimdi ben sizden insafla davranmanızı ve bu konudaki g&ouml;r&uuml;şlerinizi almak istiyorum...&quot;</p>\n\n<p>\n	Muaviye&#39;nin s&ouml;zleri sona erdiğinde İbn-i Abbas cevap vermek i&ccedil;in hazırlandı. Fakat İmam ona bir işaretle Muaviye&#39;nin kastettiği kişinin kendisi olduğunu ve onun susmasını bildirdi. İbn-i Abbas sustu. Daha sonra İmam H&uuml;seyin (a.s) Allah Teala&#39;ya hamd ve tesbih ile Hz. Resul-&uuml; Ekrem&#39;e (s.a.a) &ouml;vg&uuml;de bulunduktan sonra ş&ouml;yle buyurdular: <em>&quot;Ey Muaviye, hi&ccedil;bir konuşmacının Allah Resul&uuml;&#39;n&uuml;n (s.a.a) &ouml;zelliklerini hakkıyla, saymaya g&uuml;c&uuml; yetmez, s&ouml;z&uuml; ne kadar uzasa da onun iyi &ouml;zelliklerinden sadece bir kısmını beyan edebilir. Ben İsl&acirc;m &uuml;mmetinin Peygamberin rıhletinden sonra nasıl bir yol izlediğini biliyorum. Bu &uuml;mmet, peygamberin &ouml;vg&uuml;lerini zayi etti ve onun yerine ge&ccedil;ecek şahısa biat etmedi.</em></p>\n\n<p>\n	<em>Sen d&uuml;nya malını istemekte aşırı gittin, liyakati olmayanlara &uuml;st&uuml;nl&uuml;k vererek haksızlık ettin, hakları &ouml;demekten ka&ccedil;ındın ve cimrilikte bulundun, zul&uuml;m ve haksızlıkta bulundun, insanların hakkını &ccedil;iğnedin, b&ouml;ylece şeytan en g&uuml;zel şekilde faydalandı bundan.</em></p>\n\n<p>\n	<em>Yezid hakkında s&ouml;ylediklerine gelince: Sen insanları Yezid hakkında yanılgıya d&uuml;ş&uuml;r&uuml;yorsun. Ondan şahsiyetli ve hayalı bir insanmış gibi s&ouml;z ediyorsun...</em></p>\n\n<p>\n	<em>Yezid kendi kendisini &ccedil;ok iyi tanıtmaktadır zaten. Yezid&#39;in sıfatlarını saymak istiyorsan av k&ouml;pekleri yetiştirdiğini, g&uuml;zel y&uuml;zl&uuml; kızlarla eğlendiğini, &ccedil;algıcı cariyelerin onun i&ccedil;ki meclisini şenlendirdiğini de s&ouml;ylesene...</em></p>\n\n<p>\n	<em>İşlediğin bunca g&uuml;nah, Allah Teala&#39;yla g&ouml;r&uuml;şt&uuml;ğ&uuml;n zaman senin i&ccedil;in yetmez mi ki şu biat g&uuml;nahını da onun &uuml;st&uuml;ne ekliyorsun?!</em></p>\n\n<p>\n	<em>Allah&#39;a andolsun ki sen daima doğru olmayan işler yapmaktasın, k&ouml;t&uuml; ve zul&uuml;mden başka bir iş g&ouml;rmedin, caniliklerin her yeri doldurdu... &Ccedil;ok kısa zamanda kıyamet kopacak ve ka&ccedil;acak hi&ccedil; bir yer bulamayacaksın!</em></p>\n\n<p>\n	<em>Sen bize saldırdın ve bizim hakkımıza tecav&uuml;z ettin, babamızın en doğal hakkından bizi mahrum bıraktın. Halifelik iddiasına girişenlerin yaptığı gibi sen de bizim hakkımızı gasbetme hususunda kof ve ge&ccedil;ersiz deliller &ouml;ne s&uuml;rd&uuml;n daima.</em></p>\n\n<p>\n	<em>İnsanları m&uuml;srif ve, d&uuml;nya perest bir gence m&uuml;ptela edip hata ve yanlış yola mı s&uuml;r&uuml;klemek istiyorsun?! Bu iş ahirette sana bedbahtlık ve zul&uuml;mden başka bir şey kazandırmayacaktır.&quot;</em></p>\n\n<p>\n	İmamın s&ouml;zleri Muaviye&#39;yi pek kızdırdı, fakat bu s&ouml;zler onu aldığı &ccedil;irkin karardan vazge&ccedil;iremedi.</p>\n\n<p>\n	Muaviye hicretin altmışıncı yılında cehennemi boylayıp yerine Yezid&#39;ı bıraktı. Yezid babası Muaviye&#39;ye uyarak kendisine Emir-el m&uuml;minin lakabını vermişti. Saltanatını sağlamlaştırmak i&ccedil;in İsl&acirc;mi şahsiyetlere ve meşhur kimselere mektup g&ouml;nderip biat almak istiyordu. Bu ama&ccedil;la, Medine valisi olan amcası oğlu &quot;Velid&quot;e bir mektup yazarak ş&ouml;yle dedi: ...&quot;H&uuml;seyin&#39;den (a.s) bana biat etmesini iste, bunun i&ccedil;in ona zaman tanı. Kabul edecek olursa hedefimize varmış oluruz, kabul etmeyecek olursa derhal başını kesip bana g&ouml;nder!&quot;</p>\n\n<p>\n	Mektubu alan Velid Merv&acirc;n-ı Hakem&#39;le meşveret etti. Mervan:&quot;O, Yezid&#39;e asla biat etmeyecektir, ben senin yerinde olsam onun boynunu hemen vururdum.&quot; dedi.</p>\n\n<p>\n	Velid &quot;Keşke&quot; dedi, &quot;d&uuml;nyaya gelmeseydim de b&ouml;yle bir durumla karşılaşmasaydım.&quot; Daha sonra adamlarından birini imam H&uuml;seyin&#39;i (a.s) &ccedil;ağırması i&ccedil;in g&ouml;nderdi. İmam bu davetin nedenini anlamıştı, akraba ve dostlarından otuz kişiyle birlikte h&uuml;k&uuml;met merkezine doğru yola &ccedil;ıktı. İmamla birlikte gelenlerin hepsi imamı savunmak i&ccedil;in silahlanmışlardı.</p>\n\n<p>\n	Velid, Yezid&#39;in mektubunu İmama okudu. İmam H&uuml;seyin (a.s) biati konusunda bir şey s&ouml;ylemeyip sessizce oradan ayrılmayı d&uuml;ş&uuml;nd&uuml;ğ&uuml;nden ş&ouml;yle buyurdular: <em>&quot;Benden gizlice biat almayı d&uuml;ş&uuml;nmediğinizden eminim. Benden halkın g&ouml;z&uuml; &ouml;n&uuml;nde biat almayı tercih edersiniz herhalde&quot;?...</em></p>\n\n<p>\n	Velid: &quot;Evet, elbette &ouml;yledir.&quot; diye cevap verdi.</p>\n\n<p>\n	Hazret ş&ouml;yle buyurdular: <em>&quot;O halde, yarın halkın &ouml;n&uuml;nde bu teklifi a&ccedil; bana!&quot;</em></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bunları s&ouml;yledikten sonra oradan ayrıldı. Velid&#39;in yanında duran Mervan Velid&#39;e d&ouml;nerek haykırdı:</p>\n\n<p>\n	- H&uuml;seyin buradan şimdi ayrılacak olursa asla biat etmeyecektir ve sen onu asla ele ge&ccedil;iremeyeceksin artık! Ancak aranızda savaş olursa onu g&ouml;rebilirsin belki!.. Onu şimdi hapse at ve biat al, aksi takdirde boynunu vurdur hemen!</p>\n\n<p>\n	Bilahare İmam evine d&ouml;nd&uuml;. O g&uuml;n&uuml;n sabahı İmam halkın arasına girip cemaatin g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ğrenmek istedi. Yolda Mervan&#39;la karşılaştı. Mervan: &quot;Ey Ebu Abdullah! Sana bir nasihatim var, uyacak olursan hayrını g&ouml;r&uuml;rs&uuml;n!&quot; dedi.</p>\n\n<p>\n	İmam <em>&quot;S&ouml;yle, seni dinliyorum.&quot; </em>buyurunca;</p>\n\n<p>\n	Mervan: &quot;Yezid&#39;e biat ederek hem d&uuml;nyanı hem ahiretini kurtar.&quot; dedi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdu: <em>&quot;Yezid gibi i&ccedil;kici kumarbaz, imansız ve hatta İslam&#39;ın dış g&ouml;r&uuml;n&uuml;ş&uuml;ne bile uyma gereği duymayan al&ccedil;ak insanlar iktidara ge&ccedil;erse, İslam&#39;ın fatihasını okumak gerekir.&quot;</em> &ndash;İslam&#39;ın işi bitmiş- demektir! (&Ccedil;&uuml;nk&uuml; b&ouml;yle sahtekarlar M&uuml;sl&uuml;man&#39;mış gibi g&ouml;r&uuml;necek ve İslam adını kullanarak İslam&#39;a en b&uuml;y&uuml;k darbeyi indireceklerdir).</p>\n\n<p>\n	Bu gelişmeler &uuml;zerine İmam H&uuml;seyin (a.s) gizlice Medine&#39;den ayrılmaya karar verdi. İmamın &uuml;vey kardeşi Muhammed Hanefiyye onun bu kararını &ouml;ğrenir &ouml;ğrenmez hemen yanına koşmuş ve kendisini tehlikeye atmamasını &ouml;ğ&uuml;tleyerek Medine&#39;den ille de ayrılması gerekiyorsa, bu durumda Mekke veya Yemen&#39;e gitmesini rica etmiş, buralarda da insanlardan vefa ve sadakat g&ouml;rmeyecek olursa, başını alıp dağlık b&ouml;lgelere veya &ccedil;&ouml;l&uuml;n ıssız yerlerine &ccedil;ekilmesini istemişti.</p>\n\n<p>\n	İmam, kardeşinin bu tavsiyelerini sabırla dinledikten sonra <em>&quot;Kardeşim&quot; demişti, &quot;Allah&#39;a yemin ederim ki şu d&uuml;nyada başımı sokacak bir yer bulamaz ve yapayalnız kalacak olsam bile yine de Yezid&#39;e biat etmem asla!&quot;</em></p>\n\n<p>\n	İmam&#39;ın bu kararlılığı karşısında onun şehadete y&uuml;r&uuml;d&uuml;ğ&uuml;n&uuml; sezen Muhammed Hanefiyye başını yere eğip ağlamaya başladı. İmam da dayanamamış ve kardeşi Muhammed&#39;i kucaklayarak ağlamıştı.</p>\n\n<p>\n	Onun kendisini ne kadar sevdiğini bilen İmam, kardeşi Muhammed&#39;den Medine&#39;de kalmasını ve son gelişmelerden kendisini haberdar etmesini istedi.</p>\n\n<p>\n	İmamın bu kararını duyan &quot;Abdulmuttaliboğlu&quot; kadınları onun evinde toplanmış ve ağıtlar yakarak ağlamaya başlamışlardı.</p>\n\n<p>\n	İmam, onlara yemin verdirip sakin olmalarını ve vuku bulacak her hadiseye karşı Allah&#39;a dayanıp sabır g&ouml;stermelerini tavsiye etti.</p>\n\n<p>\n	Ertesi g&uuml;n gece yarısı İmam, sessizce Medine&#39;den ayrılmaya hazırlanıyordu.</p>\n\n<p>\n	İlk işi, mazlum annesinin yine kendisi kadar mazlum kalmış olan m&uuml;barek makberine gidip dua etmek ve annesiyle vedalaşmak oldu.</p>\n\n<p>\n	Sonra da, Peygamber Ehl-i Beyt&#39;inin bir diğer mazlumu olan sevgili ağabeyi İmam Hasan&#39;ın mezar-ı şerifini ziyaret edip onunla da vedalaştı ve ardından, ailesiyle bir grup yakın şiasını da yanına alarak sessizce şehri terketti. Geceyarısı Medine&#39;den &ccedil;ıkarken, İmam s&uuml;rekli şu ayet-i kerimeyi tilavet etmedeydi:</p>\n\n<p>\n	<strong>&quot;B&ouml;ylece -Hz. Musa- oradan korku i&ccedil;inde -&ccedil;evreyi- g&ouml;zetleyerek &ccedil;ıkıp gitti &quot;Rabbim, zalimler topluluğundan beni kurtar!&quot; dedi&quot; </strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yolda, Muti&#39;nin oğlu Abdullah&#39;ı g&ouml;rd&uuml;ler; Abdullah İmam&#39;a Mekke&#39;de kalmasını ve Kufe&#39;ye asla gitmemesini tavsiye etti. Zira Kufe ahalisi s&ouml;z&uuml;nden &ccedil;abucak cayan d&ouml;nek bir cemaatti; nitekim yakın bir s&uuml;re &ouml;nce m&uuml;minlerin emiri Hz. Ali&#39;yle (a.s) yaptıkları ahdi &ccedil;iğnemiş, g&ouml;r&uuml;lmedik bir ihanet sergileyerek o Hazreti en zor anlarında yalnız bırakıp geriye &ccedil;ekilmiş, daha sonra Hz. İmam Hasan&#39;a da (a.s) aynı şeyi yapmışlardı.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) yaklaşık d&ouml;rt ay Mekke&#39;de kaldı. Onun Mekke&#39;de bulunması, herkesten &ccedil;ok Z&uuml;beyroğlu Abdullah&#39;ı rahatsız etmedeydi. &Ccedil;&uuml;nk&uuml; Z&uuml;beyr&#39;in oğlu Abdullah da epey bir zamandır Medine&#39;den ka&ccedil;ıp Mekke&#39;ye sığınmış ve iktidarı ele ge&ccedil;irebilmek i&ccedil;in Mekke halkından biat alabileceği bir fırsat kollamaya başlamıştı. İmam H&uuml;seyin (a.s) gibi biri varken Mekkelilerin kendisine biat etmeyeceğini biliyordu. Zira İmam H&uuml;seyin (a.s) takva, cesaret ve bilgide kimseyle kıyaslanamayacak kadar g&uuml;zide bir şahsiyet ve &uuml;st&uuml;n bir iman ve kişiliğe sahipti; bu y&uuml;zden de b&uuml;t&uuml;n M&uuml;sl&uuml;manlar tarafından pek sevilmede, sayılmadaydı.</p>\n\n<p>\n	Muaviye&#39;nin &ouml;l&uuml;m haberini alan Kufe halkı &quot;Sored Hozai&#39;nin oğlu S&uuml;leyman&quot;ın evinde toplandılar ve gelecekleri i&ccedil;in karar almayı tasarladılar. S&uuml;leyman y&uuml;rekli ve değerli bir Şia idi, halka karşı ş&ouml;yle konuştu: &quot;İmam H&uuml;seyin&#39;i (a.s) desteklemek ve ona yardım etmek ve onun d&uuml;şmanıyla savaşmak istiyorsanız ona mektup yazın ve Kufe&#39;ye &ccedil;ağırın. Fakat kendi gevşeklik ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml;zden korkuyorsanız o Hazreti aldatmayın ve d&uuml;şmanı ona musallat etmeyin&quot;.</p>\n\n<p>\n	Oradakiler hep birden &quot;Biz onun d&uuml;şmanıyla savaşacak ve canımızı onun y&uuml;ce hedefi uğruna feda edeceğiz.&quot; dediler.</p>\n\n<p>\n	Daha sonra ardarda şehitler serverine mektup yazdılar ve onu Kufe&#39;ye davet ettiler, bu mektupların sayısı kısa zamanda on iki bine ulaştı.</p>\n\n<p>\n	Mektuplardan birinde ş&ouml;yle yazıyordu: &quot;Ey b&uuml;y&uuml;k İmam! Bir an &ouml;nce kendinizi Kufe&#39;ye ulaştırın, halk sizi beklemekte, sizden başkasını &ouml;nder olarak kabul etmemektedirler. O halde acele edin. Acele edin. Acele edin, Vesselam.&quot;</p>\n\n<p>\n	Diğer bir mektupta ş&ouml;yle yazıyordu: &quot;Y&uuml;z bin kılı&ccedil; sizin emrinizi beklemektedir. O halde bir an &ouml;nce Kufe&#39;ye gelin&quot;.</p>\n\n<p>\n	Bu durumda halkın &ccedil;ağrısına uymak ve onlara lebbeyk demek imama farz olmuştu. Bu davetlerin doğruluğunu anlaması i&ccedil;in amcası oğlu &quot;M&uuml;slim bin Akil&quot;i Kufe&#39;ye g&ouml;nderdi.</p>\n\n<p>\n	Kufe halkı M&uuml;slim&#39;in gelişini duyunca hemen koşup ona biat ettiler ve birka&ccedil; g&uuml;n zarfında onse kiz binden fazla biat toplanmış oldu.</p>\n\n<p>\n	M&uuml;slim Hz. İmam H&uuml;seyin&#39;e (a.s) bir mektup g&ouml;ndererek bir an &ouml;nce Kufe&#39;ye doğru yola &ccedil;ıkmasını bildirdi.</p>\n\n<p>\n	Bu haber Yezid&#39;e ulaştığında Kufe valisini hemen g&ouml;revinden uzaklaştırıp &quot;Ziyadoğlu Ubeydullah&#39;ı (ki hunhar, cani ve pek acımasız&nbsp; biri idi) Kufe valiliğine atadı.</p>\n\n<p>\n	Ubeydullah Kufe&#39;ye doğru yola &ccedil;ıktı, gizlice şehre girip valilik konağına gitti. O g&uuml;n&uuml;n sabahı halkı cemaat namazına &ccedil;ağırdı. Halk camide toplanınca minbere &ccedil;ıktı ve emrini dinlemedikleri takdirde onları nelerin beklediğini a&ccedil;ıklayıp emrini dinleyenleri &ouml;d&uuml;llendireceğini s&ouml;yledi. Daha sonra Kufe&#39;nin tanınmış b&uuml;y&uuml;klerini tutuklama emrini vererek ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Bir an &ouml;nce Ali&#39;nin (a.s) taraftarları ile yabancıları bana bildirin. Bu emri &ccedil;iğneyenlerin can ve malları tehlikededir. Ali&#39;nin (a.s) taraftarlarını evinde barındıran kimse evinin &ouml;n&uuml;nde idam edilecek ve onun akrabaları t&uuml;m haklarından mahrum edileceklerdir.&quot;</p>\n\n<p>\n	Halk Ubeydullah&#39;ın konuşmasını duyunca korkuya kapılmış, M&uuml;slim bin Akil&#39;i yalnız bırakıvermişlerdi. M&uuml;slim Kufe&#39;nin ileri gelenlerinden &quot;Urve&quot;nin oğlu &quot;Hani&quot;nin evine sığındı. Ubeydullah casusları vasıtasıyla bunu anlayınca Hani&#39;yi tutuklatıp işkence altında şehid etti.</p>\n\n<p>\n	Bu olayı duyan M&uuml;slim halkı kıyama &ccedil;ağırdı. Halk yine M&uuml;slim&#39;in etrafında toplandı ve sarayı kuşattılar. Ubeydullah casuslarıyla m&uuml;nafıklar vasıtasıyla halkın arasında ikilik yarattı. Sonu&ccedil;ta kimi korkusundan, kimi de &ouml;d&uuml;llendirileceği vaadiyle M&uuml;slim&#39;i terk ettiler. M&uuml;slim akşam namazında artık &ccedil;ok az sayıda bir grupla yalnız kalmıştı. Namazı onlarla kıldı ve arkasına d&ouml;nd&uuml;ğ&uuml;nde bu defa hi&ccedil; kimseyi g&ouml;remedi! Şimdi yapayalnızdı artık...</p>\n\n<p>\n	&Ccedil;aresiz kalan M&uuml;slim ihtiyar bir kadının evine sığınmak zorunda kaldı. İhtiyar kadının oğlu durumu anlayınca vaadedilen y&uuml;kl&uuml;ce &ouml;d&uuml;l&uuml; alabilmek umuduyla Ubeydullah&#39;a M&uuml;slim&#39;in evlerinde saklandığı haberini verdi. Ubeydullah M&uuml;slim&#39;i tutuklamaları i&ccedil;in askerlerini g&ouml;nderdi. M&uuml;slim yiğit&ccedil;e &ccedil;arpışarak onların bir&ccedil;oğunu &ouml;ld&uuml;rd&uuml; fakat kendisi de &ccedil;ok ağır şekilde yaralandı, &ccedil;ok miktarda kan kaybettiği i&ccedil;in ayakta duramayacak bir haldeydi.</p>\n\n<p>\n	&quot;Eş&#39;esoğlu Muhammed&quot; Kufe&#39;nin ileri gelenlerindendi. M&uuml;slim&#39;in yanına gidip teslim olmasını, kendisinin Ubeydullah&#39;tan ona dokunmaması konusunda s&ouml;z alacağını s&ouml;yledi. Eş&#39;es ailesinin hepsi hain ve m&uuml;nafıktı. babası -Eş&#39;es- Emir&uuml;lm&uuml;minin Hz. Ali&#39;nin (a.s) katledilmesinde, kız kardeşi -Cuvde- İmam Hasan&#39;ın (a.s) zehirlenmesinde rol almışlardı.</p>\n\n<p>\n	Artık direnemeyeceğini anlayan ve susuzluktan takati kesilen M&uuml;slim teslim oldu, ama Ubeydullah verdiği s&ouml;zde durmadı; M&uuml;slim&#39;in sarayın &ccedil;atısına g&ouml;t&uuml;r&uuml;l&uuml;p orada başının kesilmesini ve cesedinin binadan aşağı atılmasını emretti.</p>\n\n<p>\n	Bu sırada Yezid, kendi akrabası olan &quot;Said bin As oğlu Amr&#39;ı Mekke valiliğine atadı. Ona İmam H&uuml;seyin&#39;i (a.s) gizlice tutuklamasını, bunu yapamadığı takdirde bir karışıklık &ccedil;ıkararak İmamı gizlice şehit etmesini emretti.</p>\n\n<p>\n	Hac merasiminde kan d&ouml;k&uuml;lmesini uygun g&ouml;rmeyen İmam Mekke&#39;yi terk edip Kufe&#39;ye doğru yola &ccedil;ıkmıştı. İmam H&uuml;seyin (a.s) M&uuml;slim&#39;in şehadetinden hen&uuml;z haberdar değildi.</p>\n\n<p>\n	İmam yanındakilere bir hutbe okuyarak ş&ouml;yle dedi: <em>&quot;Bizim yolumuzda &ouml;lmek isteyen ve sadece Allah&#39;ın rızasını dileyen varsa bize katılsın. İnşallah ben, yarın sabahleyin hareket edeceğim.&quot;</em></p>\n\n<p>\n	Bu sırada Mekke&#39;nin ileri gelenleri Hazret&rsquo;in yanına gidip Kufe&#39;ye gitmekten vazge&ccedil;mesini bildirdiler. &Ouml;mer&#39;in oğlu da Hazrete gelip Yezid&#39;le barış yapmasını s&ouml;yledi, sadece Z&uuml;beyr&#39;in oğlu, İmam&#39;ın Kufe&#39;ye gitmesi gerektiğini s&ouml;ylemişti. Fakat imam mantıklı bir a&ccedil;ıklamada bulunarak bu &ouml;nerilerin tamamının yanlış ve sonu&ccedil;suz olduğunu bildirdi kendilerine.</p>\n\n<p>\n	İmam Seccad (a.s) babalarıyla birlikte oldukları bu d&ouml;nemi ş&ouml;yle anlatır: &quot;Babam H&uuml;seyin bin Ali&#39;yle (a.s) Mekke&#39;yi terk ettik; bu arada babam yol boyunca konakladığı ve terk ettiği her yerde Hz. Zekeriyya&#39;nın oğlu Hz. Yahya&#39;nın şehadetini zikrederdi.&quot;</p>\n\n<p>\n	Cafer&#39;in oğlu Abdullah, aynı zamanda imamın amcaoğlu ve Hz. Zeyneb&#39;in kocası idi, imamı konakladıkları bir yerde ziyaret etti ve Kufe&#39;ye gitmemesini &ouml;ğ&uuml;tledi. İmam cevaben ona ş&ouml;yle buyurdular: <em>&quot;R&uuml;yamda ceddim Resulullah&#39;ı g&ouml;rd&uuml;m, o Hazret bana bazı &ouml;ğ&uuml;tlerde bulundu, onun dediklerini yapacağım!&quot;</em></p>\n\n<p>\n	Abdullah iki oğlu &quot;Muhammed&quot; ve &quot;Avni&quot;ye o Hazretle birlikte kalmalarını ve gerekirse onun d&uuml;şmanlarıyla savaşmalarını emretti ve kendisi Mekke&#39;ye d&ouml;nd&uuml;.</p>\n\n<p>\n	İmam, Kufe şehrinin ileri gelenlerine bir mektup yazdı, Mekke&#39;yi terk ettiğini ve Kufe&#39;ye doğru geldiğini bildirdi. &quot;Musahharoğlu Kays bu mektubu Kufe&#39;ye ulaştırması i&ccedil;in g&ouml;revlendirildi, fakat İbn-i Ziyad&#39;ın adamları onu Kufe yakınlarında tutukladılar. Kays İmamın mektubunun d&uuml;şmanın eline d&uuml;şmemesi i&ccedil;in ve imamın sırrının bilinmemesi i&ccedil;in mektubu par&ccedil;a par&ccedil;a ederek ve &ccedil;iğneyip yuttu. İbn-i Ziyad mektupta yazılı olanları anlatmasını istedi. Kays anlatmayınca, ağır işkencelere maruz kaldı ve sonunda İbn-i Ziyad Kays&#39;a minbere &ccedil;ıkıp İmam H&uuml;seyin&#39;le (a.s) Emir-el M&uuml;minin&#39;e (a.s) lanet eder ve onların aleyhine konuşursa &ouml;l&uuml;mden kurtulabileceği teklifinde bulundu.</p>\n\n<p>\n	Kays, İbn-i Ziyad&#39;ın teklifini kabul etmiş gibi g&ouml;r&uuml;nerek mescide gidip minbere &ccedil;ıktı, Hz. Resul-&uuml; Ekrem (s.a.a) ve onun tertemiz soyunu &ouml;ven s&ouml;zlerinden sonra Yezid ve İbn-i Ziyad ve onun soyuna lanet etti, İbn-i Ziyad Kays&#39;ın hemen minberden indirilip &ouml;ld&uuml;r&uuml;lmesini emretti.</p>\n\n<p>\n	Bu arada İmam H&uuml;seyin (a.s) yolda &quot;Kaynoğlu Z&uuml;heyr&quot; ile g&ouml;r&uuml;şt&uuml; &quot;Osman&#39;ın&quot; taraftarlarından olan Z&uuml;heyr Hacc ziyaretinden d&ouml;nmekteydi. İmam&#39;la g&ouml;r&uuml;şmek istemediğinden imamın konakladığı yerde konaklamamaya &ouml;zen g&ouml;steriyordu. Fakat bir yerde &ccedil;aresiz, beraber konakladılar. İmam Z&uuml;heyr&#39;i &ccedil;ağırması i&ccedil;in adamlarından birini g&ouml;nderdi. Z&uuml;heyr İmamın yanına gitmekten &ccedil;ekiniyordu. Z&uuml;heyr&#39;in eşi samimi bir m&uuml;min olduğundan kocasını bu tutumundan dolayı şiddetle kınayıp: &quot;S&uuml;bhanallah&quot;! dedi, &quot;Allah Resul&uuml;&#39;n&uuml;n (s.a.a) oğlu seni &ccedil;ağırıyor da sen gitmekte teredd&uuml;t m&uuml; ediyorsun?! Kalk git ve hemen onun huzuruna &ccedil;ıkıp s&ouml;yleyeceklerini dinle.&quot; dedi.</p>\n\n<p>\n	Bilahare Z&uuml;heyr isteksizce de olsa imamın &ccedil;adırına gitti. Ve imamla yaptığı g&ouml;r&uuml;şmeden sonra eşinin yanına d&ouml;nd&uuml;ğ&uuml;nde i&ccedil;i i&ccedil;ine sığmıyordu. Pek neşeliydi, tamamen değişmişti. Eşine imamla birlikte Kufe&#39;ye gitmeye karar verdiğini bildirdi. Ve bu belalı yolculukta eşine bir zarar gelmesini istemediğinden de b&uuml;y&uuml;k miktarda mal bağışında bulunarak eşini boşadı ve kendisi yalnız başına imamın ordusuna katıldı.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s)&#39;in kervanının yolda konakladığı bir yerde, Hazrete M&uuml;slim ve Hani&#39;nin şehadet haberi ulaştı. İmam bu haberi M&uuml;slim&#39;in kardeşlerine bildirip onların g&ouml;r&uuml;şlerini almak istedi. Onlar: &quot;Allah&#39;a andolsun ki biz geri d&ouml;nmeyeceğiz&quot;. dediler &quot;Kanımız d&ouml;k&uuml;lmeden ve kardeşimizin i&ccedil;tiği şehadet şerbetini i&ccedil;meden geri d&ouml;nmeyiz asla!&quot; diye g&ouml;r&uuml;şlerini bildirdiler.</p>\n\n<p>\n	İmam: &quot;Bu azizlerin şehadetinden sonra yaşamın bir değeri kalmadı artık.&quot; buyurdu. Bu olaydan sonra İmam kervandakilere okunması i&ccedil;in bir mektup yazarak geri d&ouml;nmek isteyenlere yolun a&ccedil;ık olduğunu bildirdi. <em>&quot;Kufe&#39;deki taraftarlarımız bizi terk ettiler, şimdi kim isterse geri d&ouml;nebilir, bundan sonra d&ouml;necek olanları kimse kınamaz artık!&quot; </em>buyurdu.</p>\n\n<p>\n	Ganimet toplamak ve makam elde etmek i&ccedil;in imamın kervanına katılan ve sayıca binlerce olan gruplar bu mektubun okunmasından sonra kervanı terk ettiler. İmam ihlaslı ve sayıca &ccedil;ok az olan ger&ccedil;ek dostları ve akrabalarıyla yalnız kaldı. Cesur, kahraman ve meydanda d&uuml;şmanla vuruşacak yiğit ve fedak&acirc;r insanlar kalmıştı sadece. Korkak ve mal m&uuml;lk d&uuml;şk&uuml;n&uuml; olanlar ise Hazreti terk edip ge&ccedil;ici d&uuml;nya malı ve bitmez t&uuml;kenmez arzularına kucak a&ccedil;tılar.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) hi&ccedil; &ccedil;ekinmeden yoluna devam etti, Kufe yakınlarında &quot;H&uuml;r bin Yezid&quot;in ordusuyla karşılaştılar. İbn-i Ziyad, H&uuml;r&#39;&uuml; bin atlıyla &ouml;nc&uuml; olarak g&ouml;ndermişti. Amacı H&uuml;r&#39;&uuml;n İmam H&uuml;seyin&#39;in (a.s) yolunu kesmesi ve b&ouml;ylece diğer ordu kuvvetlerinin de ona katılması i&ccedil;in vakit kazandırmasıydı. H&uuml;r&#39;&uuml;n askerleri İmam&#39;ın kervanına yaklaştığında hepsi susuz ve yorgundular. İmam onlara ve atlarına su verilmesini emretti.</p>\n\n<p>\n	H&uuml;r&#39;&uuml;n askerlerinden biri ş&ouml;yle anlatır. &quot;Ben H&uuml;r&#39;&uuml;n ordusundaydım ve oraya herkesten ge&ccedil; gitmiştim. İmam benim ve atımın pek susadığımızı anladı ve &quot;Yeğenim! Deveni yatır!&quot; buyurdu.</p>\n\n<p>\n	Ben devemi yatırdım. İmam: &quot;Su i&ccedil;.&quot; buyurdular.</p>\n\n<p>\n	Ben ne kadar uğraştıysam da su i&ccedil;emedim &ccedil;&uuml;nk&uuml; su, tulumun ağzından d&ouml;k&uuml;l&uuml;yordu. Hazret &quot;Tulumun ağzını &ccedil;evir.&quot; buyurdular.</p>\n\n<p>\n	Bitkinlikten ne yapacağımı bilemiyordum. Bunu g&ouml;ren İmam bizzat kalkıp yanıma geldi, tulumun ağzını &ccedil;evirip avcuna tuttu ve ben o Hazret&rsquo;in elinden su i&ccedil;tim.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) mertlik ve şeref dersini aziz babaları, m&uuml;minlerin emirinden &ouml;ğrenmişti, bu nedenledir ki d&uuml;şmanının dahi susuz kalmasına g&ouml;nl&uuml; elvermiyordu. Babaları Hz. Ali (a.s) de &quot;Sıffin&quot; savaşında Muaviye&#39;nin ordusunun suyunu kesmemişti. Oysa daha &ouml;nce Muaviye suyu Hz. Ali&#39;nin (a.s) ordusuna kesmiş ve onları susuz bırakmıştı.</p>\n\n<p>\n	H&uuml;r, Ubeydullah&#39;ın emri &uuml;zerine İmam H&uuml;seyin&#39;in hareketini engelledi. Mekke&#39;ye d&ouml;nmesine veya Yemen&#39;e veya başka yerlere gitmesine engel oldu. İmam H&uuml;seyin (a.s) &ccedil;aresiz Kerbela&#39;da konakladı. Burada y&acirc;renlerine şu konuşmayı yaptı:</p>\n\n<p>\n	<em>&quot;...Bu insanlar hakkı bırakıp batılın &ccedil;evresinde toplanmışlardır. O halde Allah&#39;a ve kıyamet g&uuml;n&uuml;ne inanan herkesin d&uuml;nyadan y&uuml;z &ccedil;evirmesi ve rabbinin likasına koşması gerekmektedir. Ben Hak yolunda &ouml;lmeyi saadet bilmekte, zalimlerin yanında yaşamayı ise zillet, al&ccedil;aklık ve bela olarak g&ouml;rmekteyim!.&quot;</em></p>\n\n<p>\n	Bu konuşma &uuml;zerine İmamın cesur ve fedak&acirc;r dostları, kanlarının son damlasına kadar Hazreti destekleyeceklerini il&acirc;n edip biatlerini tazelediler.</p>\n\n<p>\n	İbn-i Ziyad, &quot;Sa&#39;d oğlu &Ouml;mer&quot;i d&ouml;rt bin atlıyla İmam H&uuml;seyin&#39;in (a.s) k&uuml;&ccedil;&uuml;k ordusuyla savaşmaya g&ouml;nderdi. Onun ardından birka&ccedil; g&uuml;n sonra &quot;Ziylcuşen oğlu Şimr&quot;i d&ouml;rt bin atlıyla onlara katılmakla g&ouml;revlendirdi. Onların ardından, birka&ccedil; bin kişilik bir ordu daha g&ouml;nderdi. Kerbel&acirc; asker kaynıyordu şimdi.</p>\n\n<p>\n	Birka&ccedil; g&uuml;n sonra İbn-i Ziyad Fırat&#39;ın suyunun İmam H&uuml;seyin&#39;in (a.s) kervanına kesilmesi ve kervandakilerin susuz bırakılmaları emrini verdi. Kervanda susuzluk baş g&ouml;sterince imamın kardeşi Hz. Abbas ve yirmi kişi su tulumu taşımak ve otuz kişi ise onları korumak amacıyla Fırat nehrine doğru hareket ettiler. Su getirmeye giden atlıların &ouml;n&uuml;ndeki &quot;Hilal oğlu Nafe&quot;nin elinde beyaz bir bayrak vardı. Fırat nehrinin yanına geldiklerinde d&uuml;şman komutanı: &quot;Buraya ni&ccedil;in geldiniz?&quot; diye sordu. Nafe: &quot;Su i&ccedil;meye geldik&quot; diye cevap verdi.</p>\n\n<p>\n	D&uuml;şman komutanı Siz i&ccedil;ebilirsiniz, fakat &ccedil;adırlarınıza g&ouml;t&uuml;rme hakkınız yoktur.&quot; dedi.</p>\n\n<p>\n	Nafe: &quot;İmamım H&uuml;seyin bin Ali ve onun dostları susuzken, bu sudan bir damla dahi i&ccedil;mem ben!&quot; deyince iki gurup arasında kıyasıya bir savaş başladı. Hz. Ebulfazl&#39;ul Abbas ve arkadaşları&nbsp; d&uuml;şmanı geri p&uuml;sk&uuml;rt&uuml;p tulumlarını suyla doldurmayı ve &ccedil;adırlara sağ salim d&ouml;nmeyi başardılar. Ne var ki bir g&uuml;n sonra bu su bitmiş ve yine susuzluk baş g&ouml;stermişti. &quot;Boreyr&quot; İmamdan izin alarak d&uuml;şman ordusuna gitti ve ş&ouml;yle feryad etti: &quot;Ey M&uuml;sl&uuml;man olduğunu iddia eden cemaat! Şu Fırat nehrinden domuzlar ve k&ouml;pekler dahi su i&ccedil;ebiliyorken Allah Resul&uuml;&#39;n&uuml;n oğlunu bundan mahrum mu ediyorsunuz?!&quot;</p>\n\n<p>\n	G&ouml;n&uuml;l g&ouml;z&uuml; iyice kararan d&uuml;şman &quot;Ey Boreyr! Kes sesini!&quot; diye cevap verdi, &quot;H&uuml;seyin bin Ali (a.s) daha &ouml;nce susuz kalarak &ouml;lenlere katılacak kadar susuz kalmalıdır.&quot;</p>\n\n<p>\n	Bu sırada İmamın kendisi ileri &ccedil;ıktı, kılıcının kabzasına yaslanmıştı, g&uuml;r bir sesle vefasız Kufe halkına seslenerek ş&ouml;yle dedi: <em>&quot;Ey topluluk Allahaşkına s&ouml;yleyin, siz beni tanıyor musunuz?&quot;</em></p>\n\n<p>\n	- Evet, sen Allah Resul&uuml;&#39;n&uuml;n oğlu ve onun ailesindensin!</p>\n\n<p>\n	<em>- Ceddimin Allah Resul&uuml; olduğuna inancınız var mı?&quot;</em></p>\n\n<p>\n	- Evet, bunun i&ccedil;in Allah&#39;ı şahid tutmuşuzdur! (Bunun &uuml;zerine İmam&#39;la o azgınlar g&uuml;ruhu arasında, tarihten silinmeyecek ve her M&uuml;sl&uuml;man&#39;ı dehşetle titretecek şu konuşma ge&ccedil;ti)</p>\n\n<p>\n	<em>- Annem Fatıma&#39;nın (a.s) Hz. Resulullah&#39;ın kızı olduğunu biliyor musunuz?</em></p>\n\n<p>\n	- Evet, doğrudur!</p>\n\n<p>\n	<em>- B&uuml;y&uuml;kannem Hatice&#39;nin (a.s) bu &uuml;mmetin ilk M&uuml;sl&uuml;man kadını olduğunu da biliyor musunuz?!</em></p>\n\n<p>\n	- Evet, onu da biliyoruz!</p>\n\n<p>\n	<em>- Şehitler efendisi Hz. Hamza&#39;nın (a.s) babamın amcası olduğunu biliyor musunuz?</em></p>\n\n<p>\n	- Evet!</p>\n\n<p>\n	<em>- Elimdeki kılıcın Allah Resul&uuml;&#39;n&uuml;n kılıcı olduğunu biliyor musunuz?</em></p>\n\n<p>\n	- Evet!</p>\n\n<p>\n	<em>- Başımdaki sarığın Allah Resul&uuml;&#39;n&uuml;n sarığı olduğunu biliyor musunuz?</em></p>\n\n<p>\n	- Evet.</p>\n\n<p>\n	<em>- Babam Ali&#39;nin (a.s) M&uuml;sl&uuml;man olan ilk erkek olduğunu; bilgi, cesaret ve sabırda herkesten &uuml;st&uuml;n olduğunu, Allah&#39;a ve Resul&uuml;&#39;ne İman eden herkesin imamı, rehberi ve velisi olduğunu bilmez misiniz?</em></p>\n\n<p>\n	- Evet, bunların hepsini biliyoruz!</p>\n\n<p>\n	<em>- O halde benim kanımı neden helal sayıyorsunuz? Kıyamet g&uuml;n&uuml;nde babam kevser havuzunun başında durup da sizleri Kevserden kovunca ne yapacaksınız?!</em></p>\n\n<p>\n	- B&uuml;t&uuml;n bu s&ouml;zleri kabul ediyor ve seni susuz bir şekilde &ouml;ld&uuml;rmeden buradan gitmeyeceğimizi s&ouml;yl&uuml;yoruz!</p>\n\n<p>\n	İmamın konuşmasını duyan Ehl-i Beyt hanımları ağlamaya başladılar. Ağlama seslerini duyan imam, derhal Hz. Abbas (a.s) ve oğlu Hz. Ali-yi Ekber&#39;i (a.s) &ccedil;ağırıp ş&ouml;yle buyurdular: <em>&quot;Onları susturun. Kendi canıma yemin ederim ki ardarda gelen musibetlere bundan sonra daha &ccedil;ok ağlayacaklardır.&quot;</em></p>\n\n<p>\n	Bu arada &Ouml;mer Sa&#39;d&#39;a İbn-i Ziyad&#39;dan ş&ouml;yle bir mektup gelmişti: &quot;H&uuml;seyin (a.s) ve arkadaşları benim emrime itaat edecek olurlarsa onları hor ve zelil bir şekilde benim yanıma g&ouml;nder. İtaatsizlikte bulunurlarsa hemen savaşı başlat ve hepsini &ouml;ld&uuml;r. Sonra &ouml;lenlerin kulak ve burunlarını kes, bu cezaya daha layıktırlar. H&uuml;seyin&#39;i (a.s) &ouml;ld&uuml;rd&uuml;ğ&uuml;nde onun g&ouml;ğ&uuml;s ve sırtını atlılarına &ccedil;iğnet. Benim emrimi yerine getirecek olursan itaatk&acirc;rların &ouml;d&uuml;l&uuml;n&uuml; alacaksın, ama eğer bunu yapmaktan &ccedil;ekinirsen makamından &ccedil;ekil ve ordunun komutanlığını Şimr&#39;e bırak.</p>\n\n<p>\n	Bu mektup Muharrem ayının dokuzunda Sa&#39;doğlu &Ouml;mer&#39;in eline ulaştı ve &Ouml;mer savaşa hazırlandı. O g&uuml;n&uuml;n ikindi vakti Şimr imamın &ccedil;adırına doğru gelip ş&ouml;yle bağırdı: &quot;Hey! Benim yeğenlerim nerede? Ey kız kardeşimin &ccedil;ocukları (Hz. Abbas ve &uuml;&ccedil; kardeşi anne tarafından Şimr&#39;le aynı kabiledendiler) neredesiniz?&quot;</p>\n\n<p>\n	Hz. Abbas (a.s) İmam H&uuml;seyin&#39;e (a.s) olan saygısından dolayı sustu, Şimr&#39;in cevabını vermedi. İmam ş&ouml;yle buyurdular: <em>&quot;O f&acirc;sık bir insandır, fakat &ccedil;ağrısına cevap verin. &Ccedil;&uuml;nk&uuml; sizinle akrabalık bağı vardır.&quot;</em></p>\n\n<p>\n	Hz. Abbas (a.s) Şimr&#39;e &ouml;fkeyle &quot;Ne diyorsun, ne istiyorsun?&quot; dedi.</p>\n\n<p>\n	Şimr: &quot;Sizin i&ccedil;in Yezid&#39;den &ouml;zel bir aman mektubu getirdim, canınızı tehlikeye atmayın. Kardeşiniz H&uuml;seyin (a.s) i&ccedil;in kendinizi &ouml;l&uuml;me vermeyin, gelin Yezid&#39;in emirlerine uyup canınızı kurtarın&quot; dedi.</p>\n\n<p>\n	Kardeşler hep birden ş&ouml;yle seslendiler: &quot;Allah sana da, getirdiğin mektuba da lanet etsin! Bizleri serbest bırakıyorsun da Allah Resul&uuml;&#39;n&uuml;n oğlu&#39;nu serbest bırakmıyorsun &ouml;yle mi?!&quot;</p>\n\n<p>\n	Ebu&#39;l Fazl&#39;ul Abbas (a.s) ş&ouml;yle buyurdular: &quot;Dilerim Allah&#39;tan ellerin kırılsın ve getirdiğin mektuba lanet olsun! Ey Allah d&uuml;şmanı! Allah Resul&uuml;&#39;n&uuml;n (s.a.a) biricik kızı Hz. Fatıma&#39;nın (a.s) oğlu kardeşimiz ve efendimizi yalnız bırakalım da lanet edilmişlerle lanet edilmişlerin &ccedil;ocuklarının mı emrine uyalım diyorsun sen?!&quot;</p>\n\n<p>\n	Bu sırada İbn-i Sad -Sa&#39;doğlu &Ouml;mer- h&uuml;cum emrini verdi, d&uuml;şman ordusu &ccedil;adırlara saldırdı. Bu sırada uyumakta olan İmam g&uuml;r&uuml;lt&uuml;den uyanarak Hz. Zeyneb&#39;e (a.s) g&ouml;rd&uuml;ğ&uuml; r&uuml;yayı ş&ouml;yle anlattı: <em>&quot;Şimdi ceddim, babam, annem ve ağabeyimi bir arada g&ouml;rd&uuml;m; bana &ccedil;ok ge&ccedil;meden sen de bize katılacaksın dediler.&quot;</em></p>\n\n<p>\n	Bu sırada Kamer-i Beni Haşim, cesur ve yiğit Hz. Abbas (a.s) d&uuml;şmanın h&uuml;cuma ge&ccedil;tiği haberini verdi. İmam: <em>&quot;D&uuml;şmana git, eğer m&uuml;mk&uuml;nse bu gece i&ccedil;in izin al ve yarın savaşı başlatabileceğimizi s&ouml;yle. Bu geceyi namaz ve duayla ge&ccedil;irelim. Allah Teala&#39;ya duada bulunup derg&acirc;hında t&ouml;vbe edelim. Allah Teala benim namaz kılmayı ve Kur&#39;an okumayı ne kadar &ccedil;ok sevdiğini bilir!&quot; </em>buyurdu.</p>\n\n<p>\n	Sa&#39;doğlu &Ouml;mer, etrafındakilerin baskısı karşısında imamın s&ouml;z&uuml;n&uuml; kabul edip savaşı durdurdu. B&ouml;ylece İmam &Acirc;şura gecesinde Allah Teala&#39;ya dua etmek, namaz kılmak ve etrafındakilere gerekli mesajı vermek i&ccedil;in fırsat bulmuş oldu. Akşam vakti girdiğinde, Hazret t&uuml;m dostlarını etrafında topladı. İmam Zeyn-&uuml;l Abidin (a.s) bu olayları ş&ouml;yle anlatır: <em>&quot;Ben o g&uuml;nlerde hastaydım, yerimden kıpırdayacak halim yoktu. Sesini duyabilmek i&ccedil;in babama yaklaştım. Babam ş&ouml;yle diyordu: &quot;... Ben şu d&uuml;nyada sizden daha vefalı ve daha iyi dostlar, ve kendi ailemden daha cesaretli, saygılı ve sadık bir aile g&ouml;rmedim. Y&uuml;ce Allah sizleri en g&uuml;zel &ouml;d&uuml;lle &ouml;d&uuml;llendirsin inşaallah. Şunu biliniz ki ben yarın bu d&uuml;şmanın istilasına uğrayacağım. Bu nedenle buradan bir an &ouml;nce uzaklaşmanız i&ccedil;in sizi serbest bırakıyorum, bu konuda hi&ccedil;bir mesuliyetiniz yoktur. Şimdi karanlık her yeri kaplamış durumda. Karanlıktan yararlanıp her biriniz benim ailemden birini de yanına alarak uzaklaşabilir buradan. &Ccedil;&uuml;nk&uuml; onların istediği yalnızca benim!&quot;</em></p>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) hutbesinden sonra Hazret&rsquo;in kardeşleri, evlatları ve diğer dostları da teker teker birer konuşma yaptılar, s&ouml;zleri ve amelleriyle tarihe g&ouml;r&uuml;lmemiş bir vefak&acirc;rlık dersi vererek şaşırtıcı olaylarla dolu tarih sahnesine adlarını silinmemecesine yazdırdılar.</p>\n\n<p>\n	Hz. Ebulfazl&#39;ul Abbas (a.s) ş&ouml;yle dedi: &quot;Ağabey, biz bunu nasıl yaparız?! Biz hayatta kalalım da siz d&uuml;şman elinde şehit mi olasınız?! Allah b&ouml;yle bir g&uuml;n&uuml; bize g&ouml;stermesin.&quot;</p>\n\n<p>\n	İmam, amcası &quot;Akil&quot;in oğullarına bu gecenin karanlığında gidebileceklerini ve M&uuml;slim&#39;in şehadetinin onlara yeterli olduğunu s&ouml;yledi, Onlar ş&ouml;yle cevap verdiler: &quot;S&uuml;bhanallah! Halk bize ne der bu durumda? Biz b&uuml;y&uuml;ğ&uuml;m&uuml;z&uuml;, imamımızı d&uuml;şmana teslim ettik ve onunla birlikte savaşmadık mı diyelim? D&uuml;şmana ne bir ok attık , ne bir mızrak sapladık, ne de kılıcımızla o kirli v&uuml;cutlarına bir yara a&ccedil;tık mı diyelim... Siz şehid olduktan sonra yaşamak haramdır bize!&quot;</p>\n\n<p>\n	M&uuml;slim bin Avsece ayağa kalkıp &quot;Ben sizi savunma yolunda can vermeye ahdettim&quot; dedi, &quot;Bu yolda mızrağımı kırılıncaya kadar d&uuml;şmanın bağrına saplayacak, ve kılıcım kabzasından ayrılıncaya dek d&uuml;şmanla savaşacağım. Şehadet şerbetini i&ccedil;ene değin imamımı bir an olsun yalnız bırakmayacağım!&quot;</p>\n\n<p>\n	Said bin Abdullah &quot;Allah&#39;a andolsun ki&quot; dedi, &quot;sizin hizmetinizde &ouml;leceğimi ve yeniden dirileceğimi ve tekrar &ouml;leceğimi ve cesedimin ateşte yakılacağını ve bunun yetmiş kez tekrarlanacağını bilsem, yine sizden ayrılmam! Kaldı ki, sadece bir kez &ouml;lmenin m&uuml;mk&uuml;n olduğunu biliyorum, bu durumda sizin uğrunuzda nasıl savaşmam?! Ş&uuml;phesiz, şehadetten sonra ebed&icirc; bir rahmet vardır bizim i&ccedil;in!&quot;</p>\n\n<p>\n	&quot;Z&uuml;heyr&quot; biatini ş&ouml;yle dile getirdi: &quot;Ben bin kez &ouml;l&uuml;p dirilmeye razıyım, Allah Teala&#39;nın benim canım pahasına sizin ailenizin gen&ccedil;lerini &ouml;l&uuml;mden korumasını dilemekteyim.&quot;</p>\n\n<p>\n	Bu sırada &quot;Beşir oğlu Muhammed&#39;e, oğlunun Kerbela&#39;ya gelirken esir edildiği haberini getirdiler. İmam ona biatini &uuml;zerinden kaldırdığını ve oğlunu esaretten kurtarması i&ccedil;in girişimde bulunabileceğini bildirdi.</p>\n\n<p>\n	Fakat yiğit Muhammed ş&ouml;yle cevap verdi: &quot;&Ccedil;&ouml;l&uuml;n yırtıcı hayvanlarına yem olmak, sizin yanınızdan ayrılmamdan daha yeğdir bana!&quot;</p>\n\n<p>\n	İmam &quot;En azından şu beş adet &ouml;zel Yemen kumaşı bin dinar değerindedir, bunları diğer oğlunla g&ouml;nder ki kardeşinin esaretten kurtulması i&ccedil;in girişimde bulunsun.&quot; buyurdu.</p>\n\n<p>\n	Muhammed, imamın hediyesini kabul edip onun emrini yerine getirdi.</p>\n\n<p>\n	Bu toplantıdan sonra imam &ccedil;adırların ipinin birbiri i&ccedil;inden ge&ccedil;irilerek &ccedil;adırların birbirine bitiştirilmesini emretti. Yine erkeklerin &ccedil;adırların &ouml;n&uuml;nde durmalarını, b&ouml;ylece d&uuml;şmanla y&uuml;z y&uuml;ze olmalarını bildirdi. &Ccedil;&uuml;nk&uuml; &ccedil;adırların arkasına hendek kazmışlardı, b&ouml;ylece d&uuml;şmanın gece baskını yapacak veya &ccedil;adırlara n&uuml;fuz edecek bir k&ouml;r nokta bulması m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	İmam Seccad (a.s) bunu ş&ouml;yle anlatır: <em>&quot;Muharrem ayının onuncu gecesiydi. Ben hasta olarak yatmakta idim ve halam Zeynep (a.s) benimle ilgilenmekteydi. Babam &ccedil;adırda oturmuştu, bu sırada Ebuzer&#39;in hizmet&ccedil;isi babamın kılıcını bilemekle meşguld&uuml;. Babam şu şiiri mırıldanıp tekrarlamaktaydı: &quot;Ey D&uuml;nya sen ne kadar da k&ouml;t&uuml; bir dostsun, gece ve g&uuml;nd&uuml;z&uuml; ardarda etmektesin, oysa dostlarından &ccedil;oğu &ouml;ld&uuml;r&uuml;l&uuml;yorlar. Her insan belli bir yolun yolcusudur ve hepsisinin de sonu &ouml;l&uuml;mle bitmekte. Şimdi g&ouml;&ccedil; vakti gelip &ccedil;attı işte, ben y&uuml;ce Rabbimle buluşmaya can atmaktayım!&quot;</em></p>\n\n<p>\n	<em>Babam bu şiiri birka&ccedil; kez tekrarladı. Boğazıma bir yumruk gelip tıkanmıştı &acirc;deta, ağlamamak i&ccedil;in kendimi zor tuttum. Fakat halam Zeynep dayanamadı, sevgili ağabeyinin yanına oturup ağlamaya başladı, &quot;Bu lahza annem Fatıma&#39;yla (a.s) babam Ali (a.s) ve ağabeyim Hasan&#39;ı (a.s) kaybettiğim lahzalara nasıl da benziyor&quot; dedi, &quot;Sen onlardan sonra hayatta kalan tek yadigardın ağabey...&quot;</em></p>\n\n<p>\n	<em>Halam biteviye ağıtlar yakıp ağlıyordu, derken dayanamayıp yere yığıldı, bayılmıştı. Babam, y&uuml;z&uuml;ne su serperek onu ayıltıp ş&ouml;yle buyurdular: &quot;Sevgili kardeşim! İlahi takva ile takvalan ve sabırlı ol! Bil ki şu fani d&uuml;nyaya gelen her insan &ouml;l&uuml;me mahkumdur, ne yery&uuml;z&uuml;, ne g&ouml;ky&uuml;z&uuml; ehlinden kimse kalmayacak, Allah&#39;tan başka her şey g&uuml;n&uuml;n birinde yok olacaktır!&quot;</em></p>\n\n<p>\n	İmam o geceyi etrafındakilerle birlikte namaz, dua ve Kuran tilavetiyle ge&ccedil;irdi. Bu ibadetlerin h&uuml;z&uuml;nl&uuml; sesi Kerbela&#39;yı &ouml;ylesine sarmıştı ki bu sesleri duyan, orada bal arılarının u&ccedil;uştuğunu zannederdi. kimi secdede, kimi r&uuml;kuda, kimi kıyamdaydı; kimi silahlarını temizliyor; kimi Rabbinin dergahına el a&ccedil;mış, g&ouml;zyaşları i&ccedil;inde tevbe ve istiğfarda bulunuyordu.</p>\n\n<p>\n	Gece, iyice &ccedil;ekilmiş, yerini g&uuml;nd&uuml;ze bırakmıştı. İmam o gece &ccedil;ok az uyumuştu. Uyandığında g&ouml;rd&uuml;kleri bir r&uuml;yayı ş&ouml;yle anlattılar: <em>&quot;R&uuml;yamda &ccedil;ok sayıda k&ouml;peğin bize saldırdığını g&ouml;rd&uuml;m aralarında uyuz hastalıklı bir k&ouml;pek diğerlerinden daha &ccedil;ok saldırıyordu bana. Benim katilimin alaca hastalığına yakalanmış biri olacağını zannediyorum&quot;.</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Aşur&acirc; g&uuml;n&uuml;n&uuml;n sabahı, adamları sabah namazını Hz. İmam H&uuml;seyin&#39;in (a.s) imametinde kıldılar. İmam k&uuml;&ccedil;&uuml;k ordusunun sol kolunun komutanlığını Z&uuml;heyr&#39;e, sağ kolun komutanlığını Habib bin Mezahir&#39;e ordunun kalbini ve bayrağı ise Hz. Abbas&#39;a (a.s) teslim etti. Daha sonra odun toplamalarını ve arka tarafta kazılmış hendeklerde ateş yakmalarını emretti. B&ouml;ylece d&uuml;şmanın gece baskınlarından ve arka cepheden yapacağı saldırılardan korunmuş olacaklardı. Daha sonra hepsi şehadet niyetiyle v&uuml;cutlarına g&uuml;zel kokular s&uuml;rd&uuml;ler ve savaş elbiselerini giyip Allah d&uuml;şmanlarıyla savaşa hazırlandılar.</p>\n\n<p>\n	Savaş zamanı geldi. İmam d&uuml;şmanlarını son bir kez uyarmak i&ccedil;in atına bindi, Kuran-ı Kerim&#39;i eline aldı ve Şam ordusunun karşısında durdu. &Ouml;n&uuml;nde duran kalabalık topluluğa baktı. Sa&#39;doğlu &Ouml;mer&#39;e baktı, Kufe&#39;in ileri gelenlerinin yanında duruyordu. İmam konuşmasına başlayınca Şimr&#39;le adamları imama &ccedil;irkin s&ouml;zler s&ouml;ylediler, imamın konuşmasını engellemek istiyorlardı. İmam sustu, Onlar k&uuml;f&uuml;r ve hakaretlerini bitirince imam konuşmasına yeniden başladı: <em>&quot;D&uuml;nyayı yaratan ve onu yok oluş ve değişme yeri kılan Allah&#39;a hamd ve ş&uuml;k&uuml;r ederim, ş&uuml;phesiz O, hamda layıktır. Aldanan kimse d&uuml;nyaya aldanandır, k&ouml;t&uuml; bahtlı insan onun tuzağına d&uuml;şendir.</em></p>\n\n<p>\n	<em>Ey insanlar! D&uuml;nyanın sizi aldatmasından sakının, &ccedil;&uuml;nk&uuml; d&uuml;nya ona g&ouml;n&uuml;l verenin &uuml;midini keser, tamahk&acirc;rların arzularını yok eder.</em></p>\n\n<p>\n	<em>Bug&uuml;n sizler Allah&#39;ı gazaplandıracak bir iş i&ccedil;in toplandınız. Allah bu iş i&ccedil;in sizden y&uuml;z &ccedil;evirdi, azabını sizin i&ccedil;in hazırladı...</em></p>\n\n<p>\n	<em>Lanet size ve isteklerinize olsun. Biz Allah&#39;tanız ve ona geri d&ouml;neceğiz. Siz &ouml;nce iman eden ve sonra imanından d&ouml;nen bir topluluksunuz. O halde &ouml;l&uuml;m zalimlerin &uuml;zerine olsun.&quot;</em></p>\n\n<p>\n	Sa&#39;doğlu &Ouml;mer bu ateşli konuşmadan korkuya kapıldı, yanındakilere d&ouml;n&uuml;p: &quot;Yazıklar olsun size&quot; diye bağırdı, &quot;Neden susmaktasınız, niye onun cevabını vermiyorsunuz? Onun, Ali&#39;nin oğlu olduğunu bilmiyor musunuz?! S&ouml;zlerine devam edecek olursa onu artık yakalayamadığımız gibi, muhasaraya da alamayacağız&quot;.</p>\n\n<p>\n	Şimr&#39;le yandaşları tekrar imama k&uuml;f&uuml;r edip k&ouml;t&uuml; s&ouml;zler s&ouml;ylemeye başladılar. İmam ikinci kez ş&ouml;yle buyurdular: <em>&quot;Allah&#39;a andolsun ki, siz benden sonra uzun s&uuml;re yaşamayacaksınız ve arzunuza erişemeyeceksiniz... Sizler değirmen taşı gibi ıztırap i&ccedil;inde d&ouml;n&uuml;p duracaksınız, evet, sizler değirmen taşı gibi her zaman ıstırap, endişe ve sıkıntı i&ccedil;inde d&ouml;n&uuml;p duracaksınız. Ben, sizin ve benim rabbimiz olan rabbime inanıp bağlanmışım ve her şeyin onun kudret elinde olduğunu biliyorum.&quot;</em></p>\n\n<p>\n	Daha sonra Z&uuml;heyr&#39;le ordunun komutanlarından birka&ccedil;ı &ouml;ne &ccedil;ıkıp d&uuml;şman ordusunu yaptığı bu işten dolayı kınadılar. Ama zalimler g&uuml;ruhu onlara ok atarak karşılık verdiler.</p>\n\n<p>\n	Bu arada Kufelilerin, imam ve dostlarını şehid etme kararı aldığını anlayan H&uuml;r, Sa&#39;doğlu &Ouml;mer&#39;in yanına gidip: &quot;Onunla savaşmak mı istiyorsun?&quot; diye sordu.</p>\n\n<p>\n	Sa&#39;doğlu &quot;Evet&quot;, dedi, &quot;Allah&#39;a andolsun ki o ve dostlarıyla &ouml;ylesine savaşacağım ki başlarını g&ouml;vdelerinden ayırıp ellerini kesip par&ccedil;alamadan bırakmayacağım hi&ccedil;birini!&quot; H&uuml;r, &quot;İmamın &ouml;nerisi konusunda daha iyi bir yol d&uuml;ş&uuml;nemez misiniz?! diye sorunca,</p>\n\n<p>\n	İbn-i Sa&#39;d ş&ouml;yle cevap verdi: &quot;Bu işin sorumlusu ben olsaydım dediğin gibi yapardım. Ancak, Ubeydullah b&ouml;yle olmasını istiyor!&quot;</p>\n\n<p>\n	Bunları duyan H&uuml;r ordudan uzaklaşıp d&uuml;ş&uuml;nceye daldı. &Ccedil;ok ge&ccedil;meden kararını vermişti, atına su verme bahanesiyle d&uuml;şman ordusundan uzaklaşıp yavaş yavaş imamın &ccedil;adırına doğru yaklaştı.</p>\n\n<p>\n	H&uuml;r &ccedil;adırlara ulaştığında titremekteydi. İmamın adamlarından biri onun bu halini g&ouml;r&uuml;nce &quot;Senin şu haline şaşmamak elde değil&quot; dedi. &quot;Allah&#39;a andolsun ki benden Kufe&#39;nin en cesur adamını sorsalardı onun sen olduğunu s&ouml;ylerdim. Nedir senin bu halin?!&quot;</p>\n\n<p>\n	H&uuml;r &quot;Ben&quot; dedi, &quot;Cennet veya cehhennemi se&ccedil;mek durumundayım, Allah&#39;a andolsun ki cennetten başkasını se&ccedil;meyeceğim. Bu yolda par&ccedil;a par&ccedil;a edilip ateşe atılsam da fark etmez!&quot;</p>\n\n<p>\n	Daha sonra atını &ccedil;adıra doğru s&uuml;rd&uuml;, ellerini başının &uuml;zerine koymuş olarak imama doğru ilerledi: &quot;Sana kurban olayım ey Allah Resul&uuml;&#39;n&uuml;n oğlu&quot;! dedi, &quot;Sizin yolunuzu kesen ve d&ouml;n&uuml;ş&uuml;n&uuml;z&uuml; engelleyen kimseyim ben! Sizleri &ccedil;&ouml;lde d&ouml;n&uuml;p dolaştırıp sonunda buraya s&uuml;r&uuml;kleyen de benim. Ama ben, bu kavmin sizin başınıza bunları getireceğini aklımın ucundan dahi ge&ccedil;iremedim!&quot;</p>\n\n<p>\n	Şimdi yaptıklarımdan dolayı pişmanım ve Allah Teala&#39;nın dergahına t&ouml;vbede bulunmaktayım, sizinle birlikte savaşmaya ve şehadet şerbetini i&ccedil;meye geldim. Benim t&ouml;vbem kabul edilecek midir acaba?!&quot;</p>\n\n<p>\n	İmam şefkatle <em>&quot;Elbette&quot;, </em>buyurdular, <em>&quot;Sevgili Rabbim t&ouml;vbeleri kabul edendir, gel ey H&uuml;r, atından inebilirsin!&quot;</em></p>\n\n<p>\n	H&uuml;r: &quot;Sizin yolunuzda atlı olarak savaşmak, piyade olarak savaşmaktan daha iyidir.&quot; deyince İmam onun nasıl isterse &ouml;yle davranmasını bildirdi. Bu arada Sa&#39;d oğlu &Ouml;mer yayına bir ok &ccedil;ekip imamın &ccedil;adırlarına doğru ilk oku fırlattı ve yanındakilere ş&ouml;yle bağırdı: &quot;Ey cemaat! İlk oku benim attığıma şahit olun ve bunu emir&#39;e b&ouml;ylece bildirin!&quot;</p>\n\n<p>\n	Daha sonra ok yağmuru başladı, ardından zalimler ordusu imamın bir avu&ccedil; adamına saldırdılar. Saldırı sona erdiğinde her iki taraftan da epey &ouml;l&uuml; verilmişti.</p>\n\n<p>\n	&quot;Abdullah bin Umeyr Kelbi imamın yakın dostlarından biriydi. İbn-i Ziyad&#39;ın o Hazret&rsquo;in &uuml;zerine b&uuml;y&uuml;k bir ordu g&ouml;nderdiğini duyunca geceleyin karısını da yanına alarak Kufe&#39;den ka&ccedil;mış, imama katılmıştı.</p>\n\n<p>\n	Aşura g&uuml;n&uuml; imamdan cihad izni isteyip savaş meydanına gitti, &ccedil;ok sayıda d&uuml;şmanı &ouml;ld&uuml;rd&uuml;kten sonra hepsine tekrar meydan okuyarak geri d&ouml;nd&uuml;. Karısı &Uuml;mm&uuml; Veheb&quot; eline uzun bir demir par&ccedil;ası almış olarak kocasını karşılamaya gitti ve &quot;Annem ve babam sana feda olsun! Bu temiz aile i&ccedil;in cihad et; bir lahz&acirc; dahi durup dinlenme!&quot; dedi.</p>\n\n<p>\n	Abdullah, ona kadınların yanına d&ouml;nmesini s&ouml;ylediyse de kabul etmeyip &quot;Seni yalnız bırakmayacağım&quot; dedi, &quot;Birlikte şehid oluncaya kadar savaşacağız!&quot;</p>\n\n<p>\n	Bu sırada imam ona, kadınların yanına d&ouml;nmesini buyurdular. &Uuml;mm&uuml; Veheb imamın s&ouml;z&uuml;n&uuml; dinleyip kadınların arasına d&ouml;nd&uuml;.</p>\n\n<p>\n	Abdullah ikinci kez savaş meydanına giderek kahramanca &ccedil;arpıştı. Onunla teke tek baş edemeyeceklerini anlayınca hepsi birden ona saldırdılar ve eşitsiz bir &ccedil;arpışmadan sonra Abdullah&#39;ı şehid ettiler. Bu sahneyi g&ouml;ren eşi &Uuml;mm&uuml; Veheb, kocasının cesedinin yanına gitti, cesedin yanına oturup g&uuml;l&uuml;mseyerek: &quot;Cennet sana kutlu olsun!&quot; dedi.</p>\n\n<p>\n	Bu sırada Şimr&#39;in k&ouml;lelerinden biri, sahibinin emriyle bu yiğit kadını okla şehid etti:</p>\n\n<p>\n	&quot;Haccac oğlu &Ouml;mer &quot;Yezid&#39;in ordusunun sağ kolunun komutanlığını &uuml;stlenmişti. Yanına &ccedil;ok sayıda asker alıp imamın &ccedil;adırlarına doğru aniden saldırıya ge&ccedil;ti. Bu sırada imamın ordusu tek sıra halinde &ccedil;&ouml;k&uuml;p mızraklarını d&uuml;şmana &ccedil;evirmiş olarak beklemekteydiler. D&uuml;şman ordusu bu mızrak duvarını aşamayıp &ccedil;aresiz geldikleri gibi hızla geri d&ouml;nd&uuml;ler. Bu arada imamın adamları d&uuml;şman ordusundan &ccedil;ok sayıda m&uuml;şriki oklayarak cehenneme g&ouml;ndermişti.</p>\n\n<p>\n	D&uuml;şman askerlerinden biri imama yaklaşıp: &quot;Ey H&uuml;seyin (a.s)! Cehennemi bekle! diye bağırmıştı.</p>\n\n<p>\n	İmam, <em>&quot;Yalan s&ouml;yledin&quot;, </em>buyurdular, <em>&quot;&Ccedil;&uuml;nk&uuml; ben sevgili Allah&#39;ın yanına şefaat&ccedil;i olarak gideceğim&quot;. </em>Sonra da onun adını sordu, adını &ouml;ğrendiğinde ellerini a&ccedil;arak <em>&quot;Allah&#39;ım, onu cehennem ateşine at.&quot; </em>buyurdu.</p>\n\n<p>\n	İmamın duası hen&uuml;z bitmemişti ki adamın atı birdenbire huysuzlanıp binicisini yere attı, adamın ayağı hen&uuml;z &uuml;zengideydi. Gemi azıya alan hayvan onu uzun bir s&uuml;re s&uuml;r&uuml;kledikten sonra kazılan hendekteki ateşe attı. &quot;M&uuml;slim bin Avsece&quot; hemen koşup onu &ouml;ld&uuml;rerek cehenneme g&ouml;nderdi.</p>\n\n<p>\n	Sa&#39;doğlu &Ouml;mer&#39;in adamlarından biri imamın başını kesip İbn-i Ziyad&#39;a g&ouml;ndermek istiyordu. Bu mucizeyi g&ouml;r&uuml;nce savaşmaktan vazge&ccedil;erek ordudan uzaklaştı.</p>\n\n<p>\n	&quot;Vahab&quot; hen&uuml;z yeni d&uuml;ğ&uuml;n yapmış bir gen&ccedil;ti. İmamın&nbsp; Kufe&#39;ye gittiğini duyunca hemen koşup o Hazret&rsquo;in kervanına katılmıştı. Aşura g&uuml;n&uuml;, kervanda bulunan annesi: &quot;Kalk!&quot; dedi, &quot;Allah Resul&uuml;&#39;n&uuml;n (s.a.a) evlatlarını d&uuml;şmana karşı savun!&quot;</p>\n\n<p>\n	&quot;Vahab&quot; hi&ccedil; teredd&uuml;t etmeden savaş meydanına gitti, yiğit&ccedil;e savaşıp d&uuml;şmandan bir&ccedil;oğunu cehenneme g&ouml;nderdi. Daha sonra annesiyle eşinin yanına d&ouml;nerek &quot;Benden razı mısınız?&quot; diye sordu.</p>\n\n<p>\n	Annesi: &quot;Ben senden, ancak imamın yanında şehid olduğun zaman razı olurum oğul!&quot; dedi, &quot;Biran &ouml;nce savaş meydanına geri d&ouml;n ve cihadına devam et. Karına olan sevgin seni bu vazifenden alakoymasın sakın!&quot;</p>\n\n<p>\n	Vahab, savaş meydanına geri d&ouml;n&uuml;p Allah d&uuml;şmanlarıyla amansız savaşına devam etti. D&uuml;şman askerleri d&ouml;rt bir yandan kuşattıkları Vahab&#39;ın iki elini v&uuml;cudundan ayırarak onu şehid ettiler.</p>\n\n<p>\n	H&uuml;r, imamdan izin alıp savaş meydanına gitti. D&uuml;şmana meydan okuyarak kırk kişiyi &ouml;ld&uuml;rd&uuml;. Etrafı sarılınca Z&uuml;heyr yardımına koştu. H&uuml;r&#39;&uuml; muhasaraya aldıklarında Z&uuml;heyr muhasarayı yarmakta ve H&uuml;r&#39;&uuml; kurtarmaktaydı. Bazen de tam tersi olmakta, d&uuml;şman Z&uuml;heyr&#39;i muhasaraya aldığında H&uuml;r onu kurtarmaktaydı. Sonunda d&uuml;şmanın piyade birlikleri hep birden H&uuml;r&#39;e saldırarak onu atından yere d&uuml;ş&uuml;r&uuml;p yaraladılar. İmamın adamları muhasarayı yararak H&uuml;r&#39;&uuml;n yarı cansız v&uuml;cudunu imamın yanına getirdiler. Hazret, H&uuml;r&#39;&uuml;n alnına ve y&uuml;z&uuml;ne toprak s&uuml;r&uuml;yor ve ş&ouml;yle buyuruyorlardı: <em>&quot;Sen, annenin de adlandırdığı gibi h&uuml;r ve &ouml;zg&uuml;r bir insansın!&quot;</em></p>\n\n<p>\n	H&uuml;r, b&uuml;y&uuml;k bir hatadan sonra b&ouml;ylece t&ouml;vbe edip fani d&uuml;nyadan elini eteğini &ccedil;ekmiş ve Ehl-i Beyt imamının ordusuna katılıp şehadete erişmiş oldu.</p>\n\n<p>\n	Nafe bin Hilal, Peygamberin mutahhar ailesine d&uuml;şmanlık besleyen Sa&#39;doğlu &Ouml;mer&#39;in ordusuna saldırdı. D&uuml;şman ordusundan bir&ccedil;oğunu &ouml;ld&uuml;r&uuml;p bir kısmını da yaraladı. Sonunda kolları kırıldığı ve epey yara aldığı i&ccedil;in d&uuml;şmana esir d&uuml;şt&uuml;. Sa&#39;doğlunun yanına g&ouml;t&uuml;rd&uuml;klerinde &Ouml;mer &quot;Kendini neden bu hale soktun?&quot; diye sordu.</p>\n\n<p>\n	Ağır şekilde yaralı olan Nafe ş&ouml;yle cevap verdi: &quot;Rabbim, gayemi bilmektedir. Sizden on ikisini &ouml;ld&uuml;rd&uuml;m ve bir kısmını da yaraladım. Kollarımı kaybetmeseydim beni esir edemeyecektiniz.&quot;</p>\n\n<p>\n	Bu cevaptan pek rahatsız olan Şimr-Allah&#39;ın laneti onun &uuml;zerine olsun- Nafe&#39;nin derhal kılı&ccedil;la şehid edilmesini emretti.</p>\n\n<p>\n	&quot;Cavn&quot; bir zenciydi, ve Ebuzer-i Ğifari&#39;nin azadlı k&ouml;lesiydi. Ebuzer&#39;in şehadetinden sonra Ehl-i Beyt&#39;e katılmış ve imamın kervanıyla Kerbela&#39;ya gelmişti. Aşura g&uuml;n&uuml; imamın yanına varıp savaşmak i&ccedil;in izin istedi. İmam &quot;Sen bizim i&ccedil;in kendini feda etme,&quot; buyurarak onu savaşmaktan alıkoymak istediyse de Cavn &quot;Ben siyah bir k&ouml;leyim ve tanınmış bir aileye de mensup değilim&quot;. dedi, &quot;Sizin yolunuzda şehadete ermeyi ve b&ouml;ylece cennete girmeyi diliyorum!&quot;</p>\n\n<p>\n	B&ouml;ylece İmam&#39;dan izin alarak şehadet meydanına y&uuml;r&uuml;d&uuml;, yiğit&ccedil;e &ccedil;arpıştıktan sonra o da şehid d&uuml;şt&uuml;.</p>\n\n<p>\n	Cavn&#39;ın şehadet haberini alan imam onun hakkında dua ederek: <em>&quot;Allah&#39;ım! Onu cennette iyiler ve temiz kullarınla haşret.&quot; </em>buyurdu.</p>\n\n<p>\n	&quot;M&uuml;slim bin Avsece cesur ve imanlı bir ihtiyardı. İmam&#39;ın saflarında savaşmak i&ccedil;in eski arkadaşı &quot;Habib bin Mezahir&quot;le Kufe&#39;den ka&ccedil;ıp İmam H&uuml;seyin&#39;in (a.s) ordusuna katıldı. Aşura g&uuml;n&uuml; savaş elbiselerini giyinip meydana gitti, yiğit&ccedil;e savaşıp ağır şekilde yaralandı. Askerleri onu alıp geri getirdiler. İmam, Habib bin Mezahir&#39;le birlikte onun yanına gitti. Son nefeslerini verirken, biricik arkadaşı Habib&#39;e vasiyette bulunuyor ve ş&ouml;yle diyordu. &quot;Allah Resul&uuml;&#39;n&uuml;n evlatlarını sakın yalnız bırakma; onların uğruna can vermekten &ccedil;ekinme!&quot;</p>\n\n<p>\n	M&uuml;slim&#39;in şehadet haberi Sa&#39;doğlu &Ouml;mer&#39;in ordusunda duyulmuş, bir&ccedil;oğu sevin&ccedil;le bunu kutlamıştı. Bu sırada oradaki Kufelilerden biri g&ouml;rd&uuml;ğ&uuml; bu manzara karşısında dayanamayıp &quot;Allah kahretsin sizi!&quot; diye haykırdı, &quot;M&uuml;slim gibi birini &ouml;ld&uuml;rd&uuml;ğ&uuml;n&uuml;z i&ccedil;in bayram mı ediyorsunuz?! Onun İslam &uuml;mmeti arasında ne kadar sevilip sayılan biri olduğunu bilmiyor musunuz yoksa?! Onun ne kadar yiğit ve cesur biri olduğunu duymamış mıydınız? Azerbaycan savaşı sırasında onun tam altmış kafiri hakladığına bizzat şahid oldum ben!&quot;</p>\n\n<p>\n	Aşura g&uuml;n&uuml; &ouml;ğle vaktiydi. İmam&#39;ın (a.s) yarenlerinden bir&ccedil;oğu şehid d&uuml;şm&uuml;şt&uuml;. Ebu Sem&acirc;me adlı yareni İmam&#39;a (a.s) gelerek &quot;Canım uğrunuza feda olsun&quot; dedi, &quot;Bu namert kavim ikindiye kalmaz, sizi de şehid eder... Allah&#39;a yemin ederim ki son nefesime kadar koruyacağım sizi! Ancak, Rabbimin huzuruna kavuşmadan &ouml;nce, şu d&uuml;nya hayatımın son &ouml;ğle namazını sizin imametinizde kılmak isterdim doğrusu!...&quot;</p>\n\n<p>\n	Onun namaza bunca d&uuml;şk&uuml;n olması İmam&#39;ın pek hoşuna gitmişti, hakkında hayır duasında bulunup <em>&quot;Bana namazı hatırlattın&quot; </em>buyurdu, <em>&quot;Allah seni namaz kılanlar ve hatırlatıcılar z&uuml;mresine dahil eder inşaallah!&quot;</em></p>\n\n<p>\n	İmam (a.s) bunu s&ouml;yledikten sonra yanındakilerden birine d&ouml;n&uuml;p <em>&quot;D&uuml;şmandan, namaz kılmamız i&ccedil;in bize biraz vakit vermesini isteyin!&quot; </em>buyurdu.</p>\n\n<p>\n	İmam&#39;ın bu isteği d&uuml;şmana iletildiğinde Kufelilerden biri &quot;Sizin namazınız Allah katında kabul g&ouml;rmez ki!&quot; diye bağırdı k&uuml;stah&ccedil;a.</p>\n\n<p>\n	İmam&#39;ın yarenlerinden biri &quot;Behey Allah&#39;tan korkmaz, kuldan utanmaz&quot; diye haykırdı &quot;Allah Resul&uuml;&#39;n&uuml;n (s.a.a) evladı ve cennet gen&ccedil;lerinin efendisinin namazı kabul edilmeyecek de sizin namazınız kabul edilecek &ouml;yle mi?!&quot;...</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden b&uuml;t&uuml;n y&acirc;renleri şehid olmuş ve Hz. İmam H&uuml;seyin (a.s) akrabalarıyla birlikte yapayalnız kalmıştı. Hz. Ali&#39;nin (a.s) diğer oğulları, İmam&#39;ın amcaları Cafer-i Tayyar&#39;la Akil&#39;in oğulları, ağabeyi İmam Hasan (a.s)la, kız kardeşi Hz. Zeyneb&#39;in oğulları ve İmam H&uuml;seyin&#39;in (a.s) kendi evlatlarından ibaret olan Kerbel&acirc;&#39;nın bu son goncalarının sayısı muteber tarih kaynaklarında on yedi kişi olarak ge&ccedil;er. Hz. Resulullah&#39;ın (s.a.a) soyu, Haşimoğullarının son on yedi goncası...</p>\n\n<p>\n	İmam (a.s) kendi oğlu dururken, kendisine emanet edilen diğer yeğenlerini şehadet meydanına s&uuml;remezdi. Nitekim Haşimoğullarından şehadet meydanına at s&uuml;ren ilk yiğit, İmam H&uuml;seyin&#39;in (a.s) &ccedil;ok sevdiği b&uuml;y&uuml;k oğlu Hz. Ali Ekber (a.s) oldu... Babasının izniyle savaş elbiselerini giyinip kuşanan Aliekber savaş meydanına &ccedil;ıktı. Hazret onu kısa bir s&uuml;re takdir ve şefkatle s&uuml;zd&uuml;kten sonra ağlayarak ellerini g&ouml;ğe kaldırıp: <em>&quot;Yarabbi&quot; </em>dedi, <em>&quot;Şahit ol! Kulların arasında &ouml;z&uuml;, s&ouml;z&uuml;, y&uuml;z&uuml;, endamı ve ahl&acirc;kıyla sevgili peygamberine en &ccedil;ok benzeyen kulunu şu z&acirc;lim g&uuml;ruhun karşısına &ccedil;ıkarıyorum. Biz ne zaman ceddimiz peygamberi &ouml;zlesek bu gence bakar, onu seyrederdik...&quot;</em></p>\n\n<p>\n	Ali Ekber (a.s)&nbsp; yiğit&ccedil;e d&uuml;şmana saldırıyor, kahramanca savaşıyor, er meydanlarının eşsiz savaş&ccedil;ısı olan Allah&#39;ın aslanı ceddi Hz. Ali&#39;yi (a.s) andırıyordu. &Ouml;n&uuml;ne &ccedil;ıkanı bir vuruşta yere seriyor, ancak &ccedil;&ouml;l&uuml;n dayanılmaz sıcaklığı ve Kerbela&#39;nın susuzluğu ciğerlerini kasıp kavuruyordu.</p>\n\n<p>\n	Bir ara babasının yanına d&ouml;n&uuml;p bu &ouml;ld&uuml;r&uuml;c&uuml; susuzluktan şikayet edecek oldu. İmam elini yiğit Ali&#39;nin (a.s) omzuna koyarak: <em>&quot;Oğlum&quot;</em> dedi, <em>&quot;Savaşa devam et. Grup vakti olmadan ceddin Resulullah&#39;a kavuşacak ve onun m&uuml;barek ellerinden kana kana Kevser suyundan i&ccedil;eceksin.&quot;</em></p>\n\n<p>\n	Ali Ekber tekrar meydana d&ouml;n&uuml;p kıyasıya &ccedil;arpışmaya başladı ve bu amansız savaşta bir&ccedil;ok d&uuml;şman askerini &ouml;ld&uuml;rd&uuml;kten sonra alnına isabet eden bir okla atından yere d&uuml;şt&uuml;.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) sevgili oğlunun yanına koşup onun kanlı başını kucağına aldı. Ali Ekber (a.s) şehadetinden &ouml;nce ş&ouml;yle diyordu: &quot;Babacığım, dedem Resulullah&#39;ı (s.a.a) g&ouml;r&uuml;yorum, size selam g&ouml;nderiyorlar.&quot;</p>\n\n<p>\n	Haşim&icirc; gen&ccedil;leri Ali Ekber&#39;in (a.s) cansız v&uuml;cudunu &ccedil;adırlara g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	İmam Hasan-ı M&uuml;cteba&#39;nın (a.s) oğlu &quot;Kasım&quot; (a.s) hen&uuml;z on &uuml;&ccedil; yaşlarında bir gen&ccedil;ti. İmam onun savaşmasına izin vermek istemiyordu, ama ısrarı &uuml;zerine Hazret izin verdiler. &quot;Kasım&quot; b&uuml;y&uuml;k bir sevin&ccedil;le savaş meydanına &ccedil;ıktı. K&uuml;&ccedil;&uuml;k yaşına rağmen d&uuml;şman askerlerinden &uuml;&ccedil;&uuml;n&uuml; hakladıktan sonra şehid d&uuml;şt&uuml;.</p>\n\n<p>\n	Savaş bayrağını en son omuzlayanlar İmam H&uuml;seyin&#39;in yiğit kardeşleriydi. Sonunda onlardan da sadece Hz. Ebulfazl&#39;ul Abbas kaldı geriye... Hz. Abbas (a.s) uzun boylu, fevkal&acirc;de yakışıklı ve &ccedil;ok kuvvetli bir yapıya sahipti, atına bindiğinde iki ayağı da yere değecek gibi oluyordu. K&uuml;nyesi &quot;Ebulfazl (fazilet ve erdem timsali) ve en meşhur lakabları ise &quot;Kamer-i Ben&icirc; Haşim&quot; idi.</p>\n\n<p>\n	Hz. Ebulfazl&#39;ul Abbas (a.s) susuzluktan takatleri kesilen kadınlarla &ccedil;ocuklara su getirmek i&ccedil;in atını Fırat&#39;a s&uuml;rd&uuml;, &ouml;n&uuml;ne &ccedil;ıkanları bir &ccedil;ırpıda haklayıp Fırat nehrine vardı, su tulumunu doldurdu, kendisi &ccedil;ok susamış olduğu halde su i&ccedil;medi; ağabeyi ve İmamı ve o masum yavrucaklar susuzken &quot;Erdem ve fazilet timsali Abbas&quot; nasıl su i&ccedil;ebilirdi?!</p>\n\n<p>\n	&Ccedil;adırlara d&ouml;nerken d&uuml;şman etrafını sarmıştı. D&ouml;rt bir yandan ok yağmuruna tutulmuş, bu sırada su tulumu delinmişti. Okları engelleyebilmek i&ccedil;in kendisini su tulumunun &uuml;zerine attı. Ancak, d&uuml;şman kadın ve &ccedil;ocuklara su g&ouml;t&uuml;r&uuml;lmesine engel oluyordu. Ok ve mızraklarla yaraladıktan sonra Ebulfazl&#39;ul Abbas&#39;ın iki elini de kestiler, kolları kesilince m&uuml;barek alnından vurarak onu da şehid ettiler. İmam, fedak&acirc;r kardeşinin cansız v&uuml;cudunu kucaklayıp &ouml;pt&uuml;, kokladı...</p>\n\n<p>\n	Hz. Abbas&#39;ın (a.s) sağ elini kestiklerinde o yiğit insan şu şiiri haykırmaktaydı: &quot;Allah&#39;a andolsun ki, benim sağ elimi kesebilirsiniz, ama ben dinimi ve hak &uuml;zere olan imamımı sonuna dek savunacağım! Benim imamım, temiz ve emin peygamberin torunudur&quot;.</p>\n\n<p>\n	Aşura g&uuml;n&uuml;, hakla batıl arasındaki savaşı en a&ccedil;ık ve &ccedil;arpıcı şekliyle sergiler. Aşura g&uuml;n&uuml; Allah Resul&uuml;&#39;n&uuml;n (s.a.a) evladı ve Allah Teala&#39;nın se&ccedil;tiği imamla, insaniyetten haberi olmayan namertler g&uuml;ruhu savaştılar. İmam s&uuml;rekli onlara itmam-ı huccet etmekte, uyarmakta ve ellerine bahane vermek istememekteydi. B&ouml;ylece onlardan hi&ccedil; birinin gelecekte Allah Teala&#39;nın &ouml;n&uuml;nde verecek cevapları olmayacaktı. T&uuml;m yarenlerinin şehid edildiği ve kendisinin o b&uuml;y&uuml;k orduyla karşı karşıya yapayalnız kaldığı zamanda ise uyuyan vicdanları uyandırmak ve il&acirc;hi vazifesini yerine getirmek i&ccedil;in d&uuml;şmana hitaben ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;İ&ccedil;inizden Allah Resul&uuml;&#39;n&uuml;n ailesini savunmak isteyen hi&ccedil; kimse yok mu?&quot;</em></p>\n\n<p>\n	<em>&quot;Allah&#39;a inanmış bir kimse yok mu ki bize edilen bunca cefa karşısında O&#39;ndan korkup da &ccedil;ekinsin?!</em></p>\n\n<p>\n	<em>&quot;Bizim feryadımıza koşacak hi&ccedil; kimse yok mu?&quot;</em></p>\n\n<p>\n	<em>&quot;Bize yardım edip de Allah Teala&#39;dan &ouml;d&uuml;l almak isteyen yok mu?&quot;</em></p>\n\n<p>\n	İmam, yakında diğer şehitler kervanına katılacağına yakiynen inanmaktaydı. Fakat bu son lahzalarda dahi karşısındaki zalimler g&uuml;ruhuna acıyor ve onları ikaz edip doğru yola hidayet etmekten kendini alamıyordu. O kalabalık ordu i&ccedil;inde Hz. Resulullah&#39;ın (s.a.a) evladının s&ouml;z&uuml;ne lebbeyk diyen &ccedil;ıkmadı. Onlarda Ehl-i Beyt&#39;in mazlumiyetine &uuml;z&uuml;lecek ne bir kalp vardı, ne de yaptıkları bu &ccedil;irkin işin sonucunu d&uuml;ş&uuml;necek bir anlayış. Kalp ve ruhları &ouml;lm&uuml;şt&uuml;, fakat kendileri zahiren diriydiler. Hatta &ouml;l&uuml;ler, hi&ccedil; kimseye zarar veremezlerdi, oysa onlar c&acirc;ni ve zalimane işler yapıyorlardı; kadınlara, &ccedil;ocuklara, hatta kanlar i&ccedil;indeki yaralılara dahi acımıyorlardı. Onlar; babalarını hen&uuml;z yitirmiş &ccedil;ocukları, kocalarını hen&uuml;z yitirmiş dul kadınları &ouml;lesiye kırba&ccedil;lamaktan &ccedil;ekinmediler.</p>\n\n<p>\n	Hz. Ebulfazl&#39;ul Abbas&#39;ın (a.s) şehadetinden sonra imam son yaverini de yitirmişti. Artık kendisinin meydana gidip k&acirc;fir d&uuml;şmanla savaşması gerekmekteydi ve Hazret d&uuml;şmana saldırdı. Allah&#39;ın arslanının oğlu d&ouml;rt bir yandan &uuml;zerine gelen d&uuml;şmana saldırmakta ve kılıcının her darbesiyle bir caniyi cehenneme g&ouml;ndermekteydi. İmam H&uuml;seyin (a.s) arslan gibi k&uuml;kr&uuml;yor, bu katiller g&uuml;ruhuna meydan okuyordu. Bir s&uuml;re sonra imam etrafındakileri geri p&uuml;sk&uuml;rt&uuml;p vedalaşmak i&ccedil;in &ccedil;adırların yanına d&ouml;nd&uuml;. Bu sırada susuzluktan &ouml;l&uuml;m derecesine ulaşan minik Ali-yi Asker&#39;i Hazret&rsquo;in kucağına verdiler. İmam onları son kez uyarmış olmak i&ccedil;in kundaktaki bebeği eline alıp d&uuml;şmana yaklaştı. Ne var ki o namertler su vermek yerine bebeğin boğazını ok yağmuruna tutup oracıkta şehid ettiler. İmam m&uuml;barek avcunu minik Ali-yi Asker&#39;in kanıyla doldurup havaya serpti <em>&quot;Allah&#39;ım! Şahid ol!&quot;</em> buyurarak bu kanın Allah yolunda verildiğini g&ouml;sterdi.</p>\n\n<p>\n	İmam tekrar saldırdı zalimler g&uuml;ruhuna; Fırat nehrine yetişmek i&ccedil;in d&uuml;şman muhasarasını bir ka&ccedil; kez yarmış, fakat d&uuml;şmanın sayıca &ccedil;okluğundan dolayı Fırat&#39;a ulaşmayı başaramamıştı. &Ccedil;ok yara almış, m&uuml;barek alınları d&uuml;şmanın kılı&ccedil; darbesiyle a&ccedil;ılmıştı. İmam, y&uuml;z&uuml; g&ouml;z&uuml; kanlar i&ccedil;inde tekrar geri d&ouml;nd&uuml; ve Hz. Zeyneb&#39;e (a.s) kendisine eski elbiseler getirmesini s&ouml;yledi. Hz. Zeyneb&#39;in getirdiği eski elbiseleri &uuml;zerindeki elbiselerin altından giydi, b&ouml;ylece d&uuml;şmanın onun elbiselerine tamah edip cesedini soymalarını &ouml;nlemek istemişti İmam... Fakat Emevi canileri İmam&#39;ı &ouml;ld&uuml;rd&uuml;kten sonra bu elbiseyi de soymaktan &ccedil;ekinmeyecekti...</p>\n\n<p>\n	İmam, Ehl-i Beyti&#39;yle vedalaştıktan sonra tekrar savaş meydanına d&ouml;n&uuml;p kıyasıya savaşmaya başladı. Sonunda Şimr&#39;in -Allah&#39;ın laneti onun &uuml;zerine olsun- emriyle binlerce kişilik ordu, İmamı muhasaraya aldı. Ok&ccedil;ular d&ouml;rt bir yandan Hazrete ok yağdırmadaydı. Kaatillerden biri, elindeki mızrakla kalleş&ccedil;e İmama arkadan saldırdı, İmam atından yere d&uuml;şt&uuml;. Fakat aldığı onca yaraya rağmen tekrar kalkıp yaya olarak savaşmaya devam etti. Şiddetli susuzluk imamın bir an duraklamasına neden olmuştu, işte bu sırada uzaktan atılan bir taşla m&uuml;barek alnı tekrar yaralandı. İmam g&ouml;zlerine dolan kanı temizlemek i&ccedil;in kolunu kaldırdığında &uuml;&ccedil; temrenli bir ok m&uuml;barek kalbine saplanıverdi. İmam başını semaya kaldırarak: <em>&quot;Bismillahi ve billahi ve al&acirc; milleti Resulullah!&quot;</em> buyurdular.</p>\n\n<p>\n	İmamın şehadet haberi Ehl-i Beyt kadınlarına ulaştığında &ccedil;adırlardan y&uuml;kselen feryatlar arşı inletmişti. B&ouml;ylece hakla batılın savaşı Aşura g&uuml;n&uuml; sona erdi. Daha sonraki merhalede Kerbela&#39;nın kahraman kadını Zeynep ve İmam Seccad Hazretleri Seyyid-&uuml;şş&uuml;hedanın mazlumiyetini herkese duyurup Emevi caniliklerini ifşa ettiler. İlkin galip gelmiş gibi g&ouml;r&uuml;nen batıl, sonu&ccedil;ta yenilmiş ve ebedi bir g&uuml;nahın vebalini y&uuml;klenmişti</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Kasas, 21, 22.</p>\n	</div>\n</div>','Hüseynî Kıyam','','publish','closed','open','','huseyni-kiyam','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2828',0,'post','',0),(2829,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	a)- &quot;Biz s&ouml;z&uuml;n amirleriyiz. Onun k&ouml;kleri bizden k&ouml;k atmış ve budakları da bizden sarkılmıştır&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]*</a></p>\n\n<p>\n	1- Ey insanlar, ş&uuml;phesiz Allah-u Te&acirc;la mahlukatını kendisini tanımaktan başka bir şey i&ccedil;in yaratmamıştır. Yaratıklar da O&#39;nu tanıdılar mı O&#39;na kulluk ederler ve ona kulluk etmekle başkalarının kulluğundan ihtiya&ccedil;sız olurlar.(1)</p>\n\n<p>\n	2- Hz. İmam H&uuml;seyin (a.s), emr-i bil ma&#39;ruf&#39;un ve nehy-i anil m&uuml;nker&#39;in terkedilip zalimlerin hakimiyyet sağlayarak mazlumların mahrum bırakılması konusuyla ilgili yaptığı uzun bir konuşmada, ilah&icirc; h&uuml;k&uuml;mlerin, Allah&#39;ın helal ve haramlarının emini olan ilahi alimlerin (İmamların) eliyle uygulanması gerektiğini bildirerek ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Allah&#39;ım sen biliyorsun ki, bizim kıyamımız ne saltanata kavuşmak i&ccedil;in ve ne de daha fazla d&uuml;nya malı elde etmek amacıyladır.</p>\n\n<p>\n	Biz senin dininin belirtilerini g&ouml;stermek, beldelerinde ıslahı yaygınlaştırmak ve mazlum kullarını emniyete kavuşturmak, senin ahkamının farz ve s&uuml;nnetlerine amel edilmesini sağlamak i&ccedil;in kıyam ettik.</p>\n\n<p>\n	Ey insanlar, eğer bize yardım etmez ve bize karşı insaflı olmazsanız zalimler size egemen olacak ve Peygamber&#39;inizin nurunu s&ouml;nd&uuml;rmek i&ccedil;in &ccedil;alışacaklardır.</p>\n\n<p>\n	Allah bize yeterlidir. O&#39;na tevekk&uuml;l ediyor ve ona d&ouml;n&uuml;yoruz. D&ouml;n&uuml;ş onadır.&quot;(2)</p>\n\n<p>\n	3- Hz. İmam H&uuml;seyin (a.s) Medine&#39;den Mekke&#39;ye hareket etmek istediklerinde bir vasiyetname yazıp parmağındaki y&uuml;z&uuml;kle m&uuml;h&uuml;rledikten sonra onu kardeşi Muhammed Hanefiye&#39;ye teslim edip onunla vedalaştı ve hicret&#39;in altmışıncı yılının Şaban ayının &uuml;&ccedil;&uuml;nc&uuml; gecesi ehl-i beytinden bir grupla birlikte Mekke&#39;ye doğru hareket etti. O vasiyetname ş&ouml;yledir:</p>\n\n<p>\n	Rahman ve Rahim olan Allah&#39;ın adıyla. Bu Ali ibn-i Ebu Talib oğlu H&uuml;seyin&#39;ın (a.s), İbn-i&nbsp; Hanefiye olarak tanınan kardeşi Muhammed&#39;e yazdığı vasiyetidir.</p>\n\n<p>\n	H&uuml;seyin b. Ali (a.s) şehadet veriyor ki, Allah&#39;dan gayri bir ilah yoktur, O tektir, şeriki yoktur. Ve Muhammed (Allah&#39;ın rahmeti Ona ve Ehl-i Beyt&#39;ine olsun) O&#39;nun kulu ve resul&uuml;d&uuml;r; O Hakk&#39;ın katından hak dini getirmiştir. Cennet ve cehennem haktır. Ve kıyamet g&uuml;n&uuml; gelecektir, onda bir ş&uuml;phe yoktur. Allah kabirlerde olanları tekrar meb&uuml;s kılacaktır.</p>\n\n<p>\n	Ben ne eğlence ve ne kibirlilik i&ccedil;in huru&ccedil; ediyorum ve ne de bozgunculuk veya zul&uuml;m etmek i&ccedil;in. Ben yanlızca ceddimin &uuml;mmetinde ıslahı istemek i&ccedil;in kıyam ediyorum. Ben maruf&#39;a emredip, m&uuml;nkerden nehyetmek, ceddimin ve babam Ali b. Ebu Talib&#39;in siretiyle hareket etmek istiyorum.</p>\n\n<p>\n	&Ouml;yleyse her kim hakkı kabul ederek beni kabul ederse bilmeli ki, Allah hak i&ccedil;in daha evladır. (Allah Te&acirc;la onu m&uuml;kafatlandırır) ve her kim beni reddederse, Allah Te&acirc;la benimle bu kavim arasında hak &uuml;zere h&uuml;kmedinceye kadar sabredeceğim. O, h&uuml;kmedenlerin en hayırlısıdır.</p>\n\n<p>\n	Ey kardeşim bu benim sana vesiyetimdir. Başarı ancak Allah&#39;ladır. O&#39;na hidayete uyan her şahsa.</p>\n\n<p>\n	Her kudret ve g&uuml;&ccedil;, ancak y&uuml;ce ve azim olan Allah&#39;tandır.&quot;(3)</p>\n\n<p>\n	Ali b. İsa el-Erbili Hz. İmam H&uuml;seyin&#39;in (a.s) halka hitabederek ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&quot;Ey insanlar y&uuml;ce insan&icirc; mevkileri kazanmakta rağbetle &ccedil;alışın ve manevi ganimetleri elde etmek i&ccedil;in birbirinizle yarışa girin. Suratla adanmadığınız bir hayırdan karşılık beklemeyiniz. Hayır işlerde başarı elde etmekle &ouml;vg&uuml; kazanın, gevşeklik yaparak kınanmayı hakketmeyin.</p>\n\n<p>\n	Eğer biri, bir başkasına iyilikte bulunur olur ve onun gereken teşekk&uuml;rde kusurlu davrandığını d&uuml;ş&uuml;n&uuml;yorsa, Allah onun mukafatını verecektir ki, Allah&#39;ın bağışı daha &ccedil;ok ve m&uuml;kafatı daha b&uuml;y&uuml;kt&uuml;r,</p>\n\n<p>\n	Bilin ki, halkın size olan ihtiya&ccedil;ları Allah&#39;ın size verdiği nimetlerindendir.</p>\n\n<p>\n	&Ouml;yleyse o nimetlere karşı usanıklık g&ouml;stermeyin ki onlar ceza ve intikama d&ouml;n&uuml;ş&uuml;rler.</p>\n\n<p>\n	Bilin ki, hayır işler &ouml;vg&uuml;y&uuml; kazandırır ve peşinden m&uuml;kafatı celbeder. Eğer hayır işleri bir insan (erkek) şeklinde g&ouml;rebilseydiniz yakışıklı g&uuml;zel biri olarak g&ouml;r&uuml;rd&uuml;n&uuml;z ve eğer &ccedil;irkin işleri g&ouml;rebilseydiniz onu kalplerin nefret edip, g&ouml;zlerin bakmaktan ka&ccedil;ındıkları &ccedil;irkin bir kılıkta g&ouml;r&uuml;rd&uuml;n&uuml;z.</p>\n\n<p>\n	Ey insanlar bağişi olan efendi olur. Cimrilik yapan ise al&ccedil;alır. Ş&uuml;phesiz insanların en c&ouml;merdi &uuml;midi olmayana bağişta bulunandır. İnsanların en bağışlayıcısı kudreti olduğu halde affedendir. Ve insanların en &ccedil;ok sile-i rahim yapanı (iyi akrabalık ilişkisini koruyanı) sile-i rahmi kesene sile-i rahim yapandır.</p>\n\n<p>\n	K&ouml;kler ekildikleri yerlerde budakları aracılığıyla y&uuml;celir. Kim kardeşine bir hayır yapmakta acele ederse yarın ona d&ouml;nd&uuml;ğ&uuml;nde onun m&uuml;kafatını bulur. Ama&nbsp; kim kardeşine yaptığı iyilikte Allah&#39;ı (c.c) kasdederse, Allah onun muhta&ccedil; olduğu zamanda iyiliğinin m&uuml;kafatını verir ve yaptığı iyilikten daha fazla d&uuml;nya belalarını ondan defeder.</p>\n\n<p>\n	&nbsp;Kim bir m&uuml;minin gamını giderirse, Allah ondan d&uuml;nya ve ahiret gamlarını giderir ve&nbsp; kim ihsan ederse Allah da ona ihsan eder. Allah ihsan edenleri sever(4).</p>\n\n<p>\n	5- Bihar-&uuml;l Envar kitabında Hz. İmam H&uuml;seyin (a.s)dan nakledilen bir hadiste ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Adamın biri Hz. H&uuml;seyin ibn-i Ali (a.s)&#39;a gelerek; &quot;Ben g&uuml;nah işleyen biriyim g&uuml;nah işlemekten kendimi alıkoyamıyorum, bana bir nasihat eyle&quot; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. H&uuml;seyin (a.s) ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Beş şeyi yap ondan sonra istediğin g&uuml;nahı işle: Onların ilki: Allah&#39;ın rızkından yeme, istediğin g&uuml;nahı işle. İkincisi: Allah&#39;ın hakimiyyetinden &ccedil;ık, istediğin g&uuml;nahı işle. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Allah&#39;ın seni g&ouml;rmeyeceği bir yer bul, istediğin g&uuml;nahı yap. D&ouml;rd&uuml;nc&uuml;s&uuml;: Melek&#39;&uuml;l mevt (&ouml;l&uuml;m meleği) canını almak i&ccedil;in geldiğinde onu kendinden kov, istediğin masiyeti işle. Beşincisi: Malik (cehennemin kontrolc&uuml;s&uuml; olan melek) seni ateşe (cehennme) sokmak istediğinde girme, istediğin g&uuml;nahı yap(5).</p>\n\n<p>\n	6- Hz. İmam Sadık (a.s)&#39;ın kendi babaları aracılığıyla Hz. İmam H&uuml;seyin (a.s)&#39;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&quot;Kufe halkından biri&nbsp; Hz. H&uuml;seyin ibn-i Ali&#39;ye (a.s) mektup yazarak; Ey efendim bana d&uuml;nya ve ahiret&#39;in hayrını bildir&quot; dedi.</p>\n\n<p>\n	İmam onun cevabında ş&ouml;yle yazdı:</p>\n\n<p>\n	&quot;Rahman ve Rahim olan Allah&#39;ın adıyla; ş&uuml;phesiz&nbsp; kim halkın buğzetmesine rağmen Allah&#39;ın rızasını talep ederse Allah halkın &ccedil;ıkaracağı m&uuml;şk&uuml;lleri halletmeyi kendi &uuml;stlenir ve kim Allah&#39;ın buğzetmesine rağmen halkın rızasını talep ederse Allah onu halka terkeder. Vesselam.(6)</p>\n\n<p>\n	7- İlmi m&uuml;zakere (okumak ve ol-kutmak) marifetin tohumudur. Tecr&uuml;benin &ccedil;okluğu aklın artışıdır. Şeref takvadır. Kanaat bedenlerin rahatlık vesilesidir. Seni seven seni (k&ouml;t&uuml;l&uuml;klerden) nehyeder. Sana d&uuml;şman olan seni (k&ouml;t&uuml;l&uuml;ğe) teşvik eder.(7)</p>\n\n<p>\n	8- Yine Hz. İmam H&uuml;seyin (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;&Ouml;z&uuml;r dileyeceğin bir işten sakın! Zira m&uuml;min ne k&ouml;t&uuml;l&uuml;k yapar ne de &ouml;z&uuml;r diler, ama m&uuml;nafik her g&uuml;n k&ouml;t&uuml;l&uuml;k yapar ve &ouml;z&uuml;r diler.(8)</p>\n\n<p>\n	9- Hz. İmam H&uuml;seyin (a.s) oğlu Hz. Ali Zeyn-&uuml;l Abidin (a.s)&#39;a ş&ouml;yle &ouml;ğ&uuml;t veriyor:</p>\n\n<p>\n	&quot;Ey oğlum! Allah&#39;dan gayri bir yardımcı bulamayan kimseye zulmetmekten sakın&quot;(9)</p>\n\n<p>\n	10- Muaviye&#39;nın hilafetinin sonlarına doğru Mina &ccedil;&ouml;l&uuml;nde ikiy&uuml;z sehabe ve yediy&uuml;z tabiinin toplandığı bir &ccedil;adırda hz. İmam H&uuml;seyin (a.s) şu hutbeyi okumuştur:</p>\n\n<p>\n	İmam(a.s.) Allah&#39;a hamd ve sena ettikten sonra ş&ouml;yle dedi: &quot;Bu tağut bize ve şialarımıza karşı g&ouml;rd&uuml;ğ&uuml;n&uuml;z, bildiğiniz ve şahit olduğunuz şekilde davranıyor.</p>\n\n<p>\n	Ben sizden bir konuda bir şeyler soracağım eğer doğru s&ouml;ylersem beni tastikleyin ve eğer (haşa) yalan konuşsam beni yalanlayın. Ve sizden istiyorum ki, Allah&#39;ın ve Resulunun (s.a.a) boynunuzda olan hakkı i&ccedil;in ve Peygamberinizden olan yakınlığım hatırına bu oturumumu olduğu gibi kendi şehirlerinize, kendi kabilelerinize intikal verin<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]* ve halktan inanıp g&uuml;vendiklerinize s&ouml;zlerimi s&ouml;yleyip onları bizim bilmekte olduğunuz hakkımıza davet edin. Ben bu hakkın &ccedil;iğnenmesinden ve hakkın aradan gidip yenilgiye uğr</a>ayacağından korkuyorum. Allah kafirler istemeseler bile nurunu tamamlayacaktır.</p>\n\n<p>\n	Bu arada İmam Allah&#39;u Teala&#39;nın kendileri hakkında nazil ettiği b&uuml;t&uuml;n ayetleri okuyup tefsir etti ve Hz. Resulullah&#39;ın (s.a.a) babası, &quot;İmam H&uuml;seyinin&quot; kardeşi, annesi, kendisi ve Ehli beyti hakkında buyurmuş olduğu b&uuml;t&uuml;n hadisleri onlara nakletti. İmam konuştukca orada bulunan sahabeler, Ey Allah (sen şahitsin ki, H&uuml;seyin (a.s) doğru s&ouml;yl&uuml;yor biz duyduk ve şahit olduk, diyorlardı. Tabiinden olanlarsa, bunları bana sahabeden tastik edip g&uuml;vendiğim kimseler nakletmiştir, diyordular.</p>\n\n<p>\n	Daha sonra İmam ş&ouml;yle dedi: &quot;Sizi Allah&#39;a ant veriyorum bunları (benden duyduklarınızı) dinine ve kendisine g&uuml;vendiğiniz kimselere nakledin.&quot;</p>\n\n<p>\n	Bu rivayeti nakleden S&uuml;leyman diyor ki:</p>\n\n<p>\n	İmam (a.s) onlara hatırlatıp diğerlerine nakletmeleri i&ccedil;in yemine verdiği şeylerden birisi de şu idi.</p>\n\n<p>\n	İmam orda bulunanalara hitaben ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Sizi Allah&#39;a ant veriyorum siz, Ali ibn-i Ebu talib&#39;in Resulullah&#39;ın (s.a.a) kardeşi olduğunu ve ashabının birbirleriyle kardeş olduğunu ve ashabını birbirleriyle kardeş ederken Ali&#39;yi kendisine kardeş olarak se&ccedil;ip ona &quot;Hem d&uuml;nya ve hem ahirette sen benim kardeşimsin ben de senin kardeşinim&quot; dediğini bilmiyor musunuz?&quot; Orda bulunanlar &quot;evet doğrudur&quot; cevabını verdiler.</p>\n\n<p>\n	İmam ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Sizi Allah&#39;a ant veriyorum, Resulullah&#39;ın (s.a.a) onu (Ali&#39;yi) Gadir-i Hum g&uuml;n&uuml; kendi yerine tayın ederek vilayetini ilan ettiğin ve bunu hazır bulunanaların ğaiplere ulaştırmasını emrettiğini bilmiyor musunuz?&quot;</p>\n\n<p>\n	Orda bulunanlar: &quot;Evet doğru s&ouml;yl&uuml;yor&quot; cevabını verdiler.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Resulullah&#39;ın (s.a.a) okuduğu en son hutbesinde &quot;Ben sizin aranızda iki değerli şey bırakıyorum; Allah&#39;ın kitabı ve Ehl-i Beyt&#39;im, onlara sarılınki asla dalalete d&uuml;şmeyesiniz.&quot; buyurduğunu bilmiyor musunuz? Orda bulunanlar&nbsp; &quot;evet doğru s&ouml;yl&uuml;yor&quot; cevabını verdiler.</p>\n\n<p>\n	B&ouml;ylece İmam H&uuml;seyin (a.s) orda bulunanlardan bir &ccedil;ok konuda yemine vererek itiraf aldıktan sonra yine yemine vererek Resulullah&#39;dan (s.a.a) şunu s&ouml;ylediğini işitip-işitmediklerini sordu:</p>\n\n<p>\n	&quot; Kim Ali&#39;ye buğzettiği halde beni sevdiğini s&ouml;ylerse yalan konuşuyor. Beni seven Ali&#39;ye buğzedemez. Bu sırada biri &quot;Ey Resulullah bu nasıl olur?&quot; dedi. Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; o bendendir ben de ondanım. Kim onu severse beni sever. Beni seven de Alah&#39;ı sever.&nbsp; Kim de ona buğzederse, bana buğzeder ve&nbsp; kim de bana buğzederse Allah&#39;a buğzeder.&quot;</p>\n\n<p>\n	Orda olanlar: &quot;evet doğru s&ouml;yl&uuml;yor&quot; cevabını verdiler.(10)</p>\n\n<p>\n	11- Hz. İmam H&uuml;seyin (a.s) Irak&#39;a hareket etmek &uuml;zere Mekke şehrinden &ccedil;ıkmaya karar verdiği zaman şu hutbeyi okumuştur:</p>\n\n<p>\n	&quot;B&uuml;t&uuml;n &ouml;vg&uuml;ler Allah&#39;a mahsustur. Allah&#39;ın istediği olur. Allah&#39;dan başka bir g&uuml;c (kaynağı) yoktur. Allah&#39;ın rahmeti onun Resuluna olsun.</p>\n\n<p>\n	Gerdanlığın gen&ccedil; kızın boynuna asıldığı gibi &ouml;l&uuml;m de insan oğlunun boynundan asılmıştır.</p>\n\n<p>\n	Yakub&#39;un Yusuf&#39;u arzuladığı gibi kendi eslafımla (ge&ccedil;mişlerimle) mulakat etmeyi ne de &ccedil;ok arzuluyorum. Benim i&ccedil;in bir yer se&ccedil;ilmiş ki ben oraya varmalıyım.&nbsp; Nevavis ve Kerbela arasında ki &ccedil;&ouml;l&uuml;n kurtlarının benim azalarımı par&ccedil;a-par&ccedil;a ettiklerini, benimle (benim etimle) boş karınlarını ve a&ccedil; mideleri doldurduklarına şahid oluyor gibiyim.</p>\n\n<p>\n	Taktir kaleminin yazdığı bir g&uuml;nden ka&ccedil;mak olmaz. Allah&#39;ın rızası biz Ehl-i Beyt&#39;in rızasıdır. Biz onun imtihanına sabrediyoruz o da tam ve kamil olarak sabredenlerin m&uuml;kafatını bize veriyor.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) yakınları Resulullah (s.a.a)dan ayrılmaz onlar cennette Resulullah&#39;ın nezdinde toplanacaklardır. B&ouml;ylece Resulullah sevinecektir ve Allah&#39;ın onlara olan vadesi ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Her kim bizim yolumuzda kanını vermeye ve nefsini Allah&#39;ı Mulakat etmeye hazırlamışsa bizimle hareket etsin. Ben yarın hareket edeceğim. İnşaallah-u Teala.(11)</p>\n\n<p>\n	12- Hz. İmam H&uuml;seyin (a.s) Kufe&#39;ye doğru hareket ettiklerinde yolda Arapların o asırdaki &uuml;nl&uuml; şairi Ferezdak b. Galib&#39;le mulakat etmiş ve Farezdak&#39;ın &quot;Ey Resulullah&#39;ın oğlu nasıl Kufe halkına itimad edebiliyorsun? onlar &ouml;yle birileridir ki, amcan oğlu M&uuml;slim b. Akili ve arkadaşlarını şehid etmişlerdir.!&quot; demesi &uuml;zerine İmam M&uuml;slim b. Akil&#39;a rahmet dileyip M&uuml;slim&#39;in boynunda olan g&ouml;revi yerine getirerek Allah&#39;ın rahmet ve hoşnutluğuna doğru g&ouml;&ccedil;t&uuml;ğ&uuml;n&uuml; fakat biz y&uuml;k&uuml;ml&uuml; olduğumuza g&ouml;re hen&uuml;z boynumuzda dır dedikten sonra şu şiiri okumuştur:&nbsp;</p>\n\n<p>\n	Eğer d&uuml;nya nefis sayılıyorsa, Allah&#39;ın m&uuml;kafat evi olan (ahiret) daha y&uuml;ce daha şereflidir.</p>\n\n<p>\n	Eğer bedenler &ouml;l&uuml;m i&ccedil;in yaratılmışsa,</p>\n\n<p>\n	İnsanın Allah yolunda kılı&ccedil;la şehid edilmesi daha faziletlidir.</p>\n\n<p>\n	Eğer rızklar b&ouml;l&uuml;n&uuml;p &ouml;l&ccedil;&uuml;lm&uuml;şse,</p>\n\n<p>\n	İnsanın kazanca az hırs g&ouml;stermesi daha g&uuml;zeldir.</p>\n\n<p>\n	Eğer mal toplamanın sonucu bırakıp gitmekse</p>\n\n<p>\n	Bırakılıp gidilecek şey de cimlirilik niye? (12)</p>\n\n<p>\n	13- Ferazdak diyor, Kufe şehrinden d&ouml;n&uuml;ş&uuml;mde H&uuml;seyin (a.s) ile m&uuml;lakat ettim. Benden arkanda ne gibi haberler vardır? diye sordu.</p>\n\n<p>\n	Ben: Ger&ccedil;eği s&ouml;yleyeyim mi? dedim.</p>\n\n<p>\n	İmam H&uuml;seyin: Ger&ccedil;eği s&ouml;ylemeni istiyorum, dedi.</p>\n\n<p>\n	Bunun &uuml;zerine ben;</p>\n\n<p>\n	&quot;Kalpler seninledir, ama kılı&ccedil;lar Beni &Uuml;meyye iledir. Zafer ise Allah&#39;ın elindedir.&quot; dedim.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) ş&ouml;yle dedi.</p>\n\n<p>\n	&quot;Doğru s&ouml;ylediğini g&ouml;r&uuml;yorum; halk d&uuml;nyanın&nbsp; k&ouml;leleridir; din ise dillerinin bir eğlencesidir. Din ge&ccedil;imlerini te&#39;min ettikleri s&uuml;rece onun etrafında dolaşıp dururlar. İmtihana tabi tutuldular mı dindarlar pek az olur.&quot;(13)</p>\n\n<p>\n	14- H&uuml;rr b. Riyahi, Hz. İmam H&uuml;seyin(a.s.)&#39;ın Kufeye gitmesine ve Medine&#39;ye geri d&ouml;nmesine engel olunca İmam(a.s.) Zi Hesm denilen yerde&nbsp; Allah&#39;a hamd ve sena eyledikten sonra şu hutbeyi okumaya başladı:</p>\n\n<p>\n	&quot;Şahid olduğunuz bu durum ortaya &ccedil;ıkmıştır. D&uuml;nya değişip &ccedil;irkinleşmiş, iyiliklere sırt &ccedil;evirerek aceleyle gitmeye y&uuml;z tutmuştur. Artık ondan, suyu i&ccedil;ilen bir kabın dibinde toplanan bir ka&ccedil; su damlası gibi az damlacıklardan veya insanın tabiatına d&uuml;şmeyen bir otlakta yaşamak gibi al&ccedil;ak bir yaşantıdan başka bir şey kalmamıştır.</p>\n\n<p>\n	G&ouml;rm&uuml;yor musunuz, hakka amel edilmiyor, batilden ise ka&ccedil;ınılmıyor? B&ouml;yle bir ortamda m&uuml;min bir insan Allah&#39;ı m&uuml;lakat etmeyi (şehid olmayı) arzularsa haklıdır.B&ouml;yle bir durumda ben şehadeti saadet, zalimlerle yaşamağı ise usanıklık ve bitkinlik g&ouml;r&uuml;yorum ancak.(14)</p>\n\n<p>\n	15- H&uuml;rr b. Yezd, Hz. İmam H&uuml;seyin&#39;in (a.s) Kufeye gitmesine engel olması &uuml;zerine and i&ccedil;erek İmam H&uuml;seyin (a.s.) ile savaştığı taktirde katledileceğini bildirmesi &uuml;zerine İmam(a.s.) ona ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&quot;&Ouml;l&uuml;mle mi beni korkutuyorsun? Acaba beni katletmenizle zorluğunuzun hallolacağını mı sanıyorsunuz?Ben de size şu s&ouml;z&uuml; s&ouml;yl&uuml;yorum ki, Evs kabilesinden olan bir kardeşimiz, Resulullah&#39;ın (s.a.a) yardımına gitmek istediğinde amcası oğlunun onu &ouml;l&uuml;mle korkutarak, &quot;Gidiyorsun ama bil ki &ouml;ld&uuml;r&uuml;leceksin&quot; demesi &uuml;zerine, ona ş&ouml;yle demişti:</p>\n\n<p>\n	&quot;Gideceğim. &Ouml;lmek bir yiğit i&ccedil;in&nbsp; ar değildir.</p>\n\n<p>\n	Eğer hakkı kasteder ve m&uuml;sl&uuml;man olarak cihad ederse,</p>\n\n<p>\n	Ve salih insanlar uğrunda canını feda edip</p>\n\n<p>\n	K&ouml;t&uuml; insanlardan ayrılıp m&uuml;crim insanlara karşı koyarsa</p>\n\n<p>\n	B&ouml;yle olurda hayatta kalsam pişman olmam, &ouml;lsem de kınanmam.</p>\n\n<p>\n	Senin i&ccedil;in bu kadar bir zillet yeter ki yaşayıp da ezilesin&quot;(15)</p>\n\n<p>\n	16- Yine Hz. İmam H&uuml;seyin H&uuml;rr b. Yezid-i Riyahi&#39;nin cevabında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Ben &ouml;l&uuml;mden korkan biri gibi değilim. İzzete nail olmak ve hakkı ihya etmek uğrunda &ouml;lmek ne de kolay bir şeydir. İzzet yolunda &ouml;lmek ebedi hayattır. Zilletle yaşamaksa hayatı olmayan bir &ouml;l&uuml;md&uuml;r ancak. Beni &ouml;l&uuml;mle mi korkutuyorsun? Okun hedeften sapmıştır. Hayalin boşa &ccedil;ıkmıştır. Ben &ouml;l&uuml;mden korkan biri değilim.Benim ruhum ve kişiliğim (idealim) &ouml;l&uuml;m korkusundan zulm&uuml; tahamm&uuml;l etmekten daha b&uuml;y&uuml;k, daha y&uuml;cedir. Beni &ouml;ld&uuml;rmekten fazla bir şeye mi g&uuml;c&uuml;n&uuml;z yetecek?!</p>\n\n<p>\n	Allah yolunda gelen &ouml;l&uuml;m hoş gelmiştir. Ama bilin ki, siz benim azametimi yıkamaz, izzetimi ve şerefimi yok edemezsiniz. &Ouml;yleyse &ouml;l&uuml;mden bir korkum yoktur.&quot;(16)</p>\n\n<p>\n	17- Yine Hz. İmam H&uuml;seyin (a.s) buyurmuştur.</p>\n\n<p>\n	&quot;İzzet i&ccedil;inde &ouml;lmek, zillet i&ccedil;inde yaşamaktan daha hayırlıdır.&quot;(17)</p>\n\n<p>\n	18- Hz. İmam H&uuml;seyin (a.s) d&uuml;şmana hamle ettiği sırada şu şiiri okurdu:</p>\n\n<p>\n	&quot;&Ouml;l&uuml;m zillete boyun eğmekten hayırlıdır. Zillet ve ayıplanmak ise cehennem ateşine girmekten daha hayırlıdır.&quot;(18)</p>\n\n<p>\n	19- Yine Hz. İmam H&uuml;seyin (a.s) kendi ve H&uuml;rr&#39;&uuml;n ashabına hitaben,Allah&#39;a hamd ve sena ettikten sonra ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	&quot;Eyy&uuml;hennas! Resulullah (s.a.a) ş&ouml;yle buyurmuştur:&nbsp; Kim bir zalim y&ouml;neticinin Allah&#39;ın haram kıldığı şeyleri helal kıldığını, Allah&#39;la olan ahdini bozduğunu, Resulullah&#39;ın s&uuml;nnetine aykırı hareket ettiğini ve Allah&#39;ın kulları hakkında isyan ve zul&uuml;mle davrandığını g&ouml;r&uuml;r ve b&ouml;yle bir y&ouml;neticiye karşı ne eylem, ne de s&ouml;zle karşı koymazsa Allah&#39;ın onu da o y&ouml;neticinin gittiği yere sokması haktır.</p>\n\n<p>\n	Bilin ki bunlar (Beni &Uuml;meyye grubu) Şeytana itaat etmeye sarılmış, Rahman olan Allah&#39;ın itaatıni ise bırakmışlardır. Fesadı aşikar kılıp, ilahi hadları (cezai kanunları) tatil etmişlerdir. Fey&#39;i (Beyt-&uuml;l Malı) kendi aralarında paylaşıp, Allah&#39;ın haramını helal ve helalını da haram kılmışlardır. Ben ise bu duruma karşı koymakta herkesten daha evlayım.</p>\n\n<p>\n	Mektuplarınız bana ulaştı, bana biat ettiğinizi, beni d&uuml;şmana teslim etmiyeceğiniz ve yanlız bırakmıyacağınıza dair el&ccedil;ileriniz yanıma geldi. Şimdi eğer biatınızı tamamlarsanız r&uuml;şt&uuml;n&uuml;ze ermiş olursunuz.</p>\n\n<p>\n	Ben Ali ve Resulullah&#39;ın (s.a.a) kızı, Fatime&#39;nin oğlu H&uuml;seyinim, kendim sizinleyim, ailem&#39;de ve ben sizin i&ccedil;in bir &ouml;rneğim.</p>\n\n<p>\n	Ama eğer bunu yapmaz, ahdinizi bozar ve bana olan biatınızı boynunuzdan atarsanız, and olsun ki bu sizden beklenmeyen bir şey değildir. Siz babama, kardeşime ve amcam oğlu M&uuml;slime de aynı şeyi yaptınız. Zira siz kendi payını yitirmiş ve nasibini zayi etmiş birilerisiniz.&nbsp; Kim ahdini bozarsa kendi zararına olur. Yakında Allah beni sizden gani kılacaktır. Vesselamu aleyk&uuml;m ve rahmet&uuml;llah&#39;&uuml; ve berekat.&quot;(19)</p>\n\n<p>\n	20- Hz. İmam H&uuml;seyin (a.s) Tasu&#39;a g&uuml;n&uuml; g&uuml;n batmasına yakın kendi ashabını toplayıp onlarla konuştu. Hz. Ali b. H&uuml;seyin (Zeyn-&uuml;l Abidin) (a.s) ş&ouml;yle buyuruyor: Ben o zaman hasta idim, babamın onlara ne s&ouml;ylediğini işitebilmem i&ccedil;in biraz yaklaştım. Bu arada babamın&nbsp; ashabına ş&ouml;yle dediğini duydum:</p>\n\n<p>\n	&quot;Allah&#39;ı en g&uuml;zel &ouml;vg&uuml;yle &ouml;v&uuml;yor, genişlik ve darlıkta ona hamd ediyorum. Ey Allah&#39;ım sana hamd ediyorum ki, bize Peygamberlikle keramet verdin, Kur&#39;an-ı &ouml;ğrettin, ve dinde bizi fakih (bilir) kıldın. Ama sonra: Ş&uuml;bhesiz ben kendi ashabımdan daha vefalı ve daha hayırlı bir ashap ve kendi Ehl-i Beytimden (ailemden) daha iyi ve daha yakın bir Ehl-i Beyt (aile) tanımıyorum. Allah&#39;u Teala benim tarafımdan size en iyi m&uuml;kafatı versin.</p>\n\n<p>\n	Bilin ki, ben size izin verdim hep birlikte gidin. Ben kendi biatımı sizden kaldırdım, artık bana karşı bir biat (sorumluluk) boynunuzda yoktur. İşte gece size kapsamış bulunmakta, ondan yararlanıp dağılın&quot;(20)</p>\n\n<p>\n	21- Hz. İmam Zeyn-&uuml;l Abidin (a.s) buyuruyor: Aşura g&uuml;n&uuml; &Ouml;mer-i Sa&#39;d&#39;in ordusu bize doğru gelmeye başlayınca babam ellerini g&ouml;ğe doğru a&ccedil;arak ş&ouml;yle dua etti: &quot;Ey Allah&#39;ım! Sensin her gamda dayanağım ve her zorlukta &uuml;midim. Ve sensin bana inen her belada benim dayanak ve g&uuml;c&uuml;m.</p>\n\n<p>\n	&nbsp;Allah&#39;ım! Kalplerin tahamm&uuml;l&uuml;nden aciz kalıp, &ccedil;are yolu bulunmayan, dostların yanlız kalıp d&uuml;şmanın ayıplamasına vesile olan nice belaları başkasına değil sana olan reğbetimden dolayı sana sunup sana şikayet ettim. Sen onları benden kaldırıp giderdin ve sen onların &uuml;stesinden geldin.</p>\n\n<p>\n	&Ouml;yleyse&nbsp; Allah&#39;ım! Sensin her nimetin velisi, sensin her iyiliğin sahibi ve sensin her arzunun amacı.&quot;(21)&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	22- Hz. İmam H&uuml;seyin (a.s) Aşura g&uuml;n&uuml; kendi bineğini isteyip ona binerek halkın hepsi işitecek şekilde y&uuml;ksek sesle şu hutbeyi okudu:</p>\n\n<p>\n	&quot;Eyy&uuml;hennas, s&ouml;z&uuml;m&uuml; dinleyin ve beni &ouml;ld&uuml;rmekte acele etmeyin ki, bana farz olan nasihatı size yapayım ve kendi mazeretimi size a&ccedil;ıklayayım. Ondan sonra eğer bana hak verseniz saadete kavuşmuş olursunuz. Ama eğer bana hak vermezseniz kendi fikir ve eylem ortaklarınızı toplayın ve hi&ccedil; bir m&uuml;hlet vermeden bana saldırın. Ş&uuml;phesiz benim veliyyim Kur&#39;an-ı indiren Allah&#39;dır ve zaten salihlerin velisi odur.&quot;</p>\n\n<p>\n	&nbsp;İmam(a.s.) Allah&#39;a hamd ve sena ederek Allah&#39;ı layık olduğu sıfatlarla &ouml;vd&uuml;kten ve Resuluna, meleklerine ve Peygamberlerine rahmet diledikten sonra ne o g&uuml;ne kadar ve ne ondan sonra eşi g&ouml;r&uuml;lmeyen bir belağatla hutbesine ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;&Ouml;nce benim soyumu nazara alın ve g&ouml;r&uuml;n ben kimim? Sonra kendinize d&ouml;n&uuml;n ve kendi nefsinizi eleştirin. Bakın g&ouml;r&uuml;n acaba beni &ouml;ld&uuml;rmek ve h&uuml;rmetimi &ccedil;iğnemek size caizmidir?! Ben, Peygamberin Allah&#39;ın katından getirdiklerini onaylayan ilk m&uuml;min olan, Peygamberin amcası oğlu ve vasisinin oğlu değilmiyim? Acaba Seyyid-&uuml;ş Ş&uuml;heda Hamza benim amcam değilmi? Acaba cennette iki kanatla u&ccedil;an Cafer benim amcam değilmi? Acaba Resulullah&#39;ın (s.a.a) benim ve kardeşimin (Hz. Hasanın) hakkında buyurduğu &quot;Bu ikisi cennet gen&ccedil;lerinin efendileridir&quot; s&ouml;z&uuml; size ulaşmadı mı? Eğer bu s&ouml;zlerimde beni tastik ediyorsanız; zaten ger&ccedil;ek de budur, and olsun Allah&#39;a ki ben Allah&#39;ın yalan konuşanları sevmediğini bildiğim g&uuml;nden itibaren bir tane dahi yalan&nbsp; s&ouml;ylemedim (&ouml;yleyse neden beni &ouml;ld&uuml;rmeğe yelteniyorsunuz?). Ama eğer bana inanmıyorsanız, hen&uuml;z bu konuda sorup bilgi edinebileceğiniz kimseler var sizin aranızda . Sorun Cabir b. Abdullah&#39;ı Ensari&#39;den, Ebu Said&#39;i Hudri&#39;den, Sahl b. Saidi&#39;den Zeyd b. Arkan&#39;dan ve Ens b. Malik&#39;den, onlar Resulullah&#39;ın (s.a.a) benim ve kardeşimin hakkında bu s&ouml;z&uuml; buyurduğunu duyduklarını size haber verceklerdir. Acaba bu sizi, benim kanımı d&ouml;kmekten alıkoymaya yetmiyor mu?</p>\n\n<p>\n	Bu arada Şimr b. Zil Coşen (Allah ona sonsuza dek lanet etsin)&nbsp; İmam(a.s.)&#39;a: &quot;Senin ne dediğini anlayan, Allah&#39;a bir tek yanlı olarak ibadet ediyor&quot; diye seslendi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s)&#39;ın ashabından olan Habib b. Mezahir Şimre seslenip, &quot;And olsun Allah&#39;a ki ben senin eğrilik &uuml;zere Allah&#39;a ibadet ettiğini g&ouml;r&uuml;yorum ve ben şehadet veriyorum ki sen doğru s&ouml;yl&uuml;yorsun sen onun (İmam H&uuml;seyin&#39;in) ne s&ouml;ylediğini anlamıyorsun Allah senin kalbini m&uuml;h&uuml;rlemiştir.&quot; dedi.</p>\n\n<p>\n	Sonra Hz. H&uuml;seyin (a.s) onlara ş&ouml;yle hitap etti: Eğer bundan da ş&uuml;pheniz varsa, acaba benim Peygamberinizin kızının oğlu olduğumdan da mı ş&uuml;pheniz var? And olsun Allah&#39;a ki doğu ve batı arasında ne sizin i&ccedil;erinizde ve sizden gayrilerinin i&ccedil;erisinde benden başka Peygamber kızının oğlu yoktur. Vay olsun size; sizden birisini mi &ouml;ld&uuml;rd&uuml;m ki benden onun kanını almayı istiyorsunuz? Yoksa sizin bir malınızı mı zayi ettim? Veya sizden birisini&nbsp; yaraladımda onun kısası i&ccedil;in mi toplandınız?&quot;</p>\n\n<p>\n	Onların hi&ccedil; birinden bir ses &ccedil;ıkmadı. Sonra İmam H&uuml;seyin (a.s) isim vererek; &quot;Ey&nbsp; Şeys b. Ribi, ey Hecar b. Ebc&uuml;r,&nbsp; ey Kays&nbsp; b. Eş&#39;as&nbsp; ve&nbsp; ey&nbsp; Yezid&nbsp; b. Haris! Acaba sizin&nbsp; kendiniz&nbsp; bana,&quot;&nbsp; Ağa&ccedil;ların &uuml;r&uuml;nleri yetişip tarlaların kenarları yeşermiştir. Sen kendi emrinde hazır bir orduya geliyorsun&quot; diye yazmadınız mı?&quot;</p>\n\n<p>\n	Bu arada Kays b. Eş&#39;as İmam(a.s.)&#39;a seslenerek: &quot;Biz senin ne s&ouml;ylediğini bilmiyoruz. Fakat amcam oğlunun (Yezidin) h&uuml;km&uuml;ne boyun ey. Onlar senin sevdiğinden başka bir şey senin i&ccedil;in istemiyorlar.&quot; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;And olsun Allah&#39;a ki, zelil insanlar gibi elimi zelilcesine size vermem. Ve k&ouml;leler gibi sizin boyunduruğunuz altına girmem.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]*</a></p>\n\n<p>\n	Sonra İmam(a.s.) y&uuml;ksek sesle nida ederek:</p>\n\n<p>\n	&quot;Ey Allah&#39;ın kulları! Ben, beni taşlamanızdan rabbime ve rabbinize sığınırım. Ve ben, hesap g&uuml;n&uuml;ne (kıyamete) inanmıyan her m&uuml;tekebbirin şerrinden rabbime ve rabbinize sığındım&quot; dedi. (22)&lt;![endif]&gt;</p>\n\n<p>\n	Dipnotlar:</p>\n\n<p>\n	(1) M&uuml;lhakat-i ihkak&#39;&uuml;l Hak s.594, c.11. ve Durri Bahr-i Menakib s.128. (Mahtut)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(2) Tuhef-ul Ukul,&nbsp; s.239.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(3) Nefes-ul Mahmum s.45, M&uuml;lhakatı ihkak-&uuml;l Hak c.11, s.206, Maktal-il H&uuml;seyin (el- Harezmi) c.1, s.188.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(4) Keşf-&uuml;l Ğumme Taş baskısı s.184.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(5) Bihar-&uuml;l Envar c.78, s.126 da bu hadisi Cami-&uuml;l Ahbar&#39;dan nakletmiştir. Fakat mezkur kitabın s.152, 89. faslında Hz. Ali b. H&uuml;seyin (a.s.) dan nakledilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(6) İhtisasi Şeyh M&uuml;fid s.225, Bihar-&uuml;l Envar c.78, s.126</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(7) Bihar-&uuml;l Envar c.78, s.128. Naklen A&#39;lam-&uuml;d Din.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(8) Tuhaf-ul Ukul s.248, Bihar-&uuml;l Envar c.78, s.120.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(9) Tuhaf-ul Ukul s.246, Bihar-&uuml;l Envar c.78, s.118.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(10) Kitabı S&uuml;leym b. Kays Hilali Kufi s.206-209.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(11) Guhuf s.53, Nefes-&uuml;l Mahmum s.100, Maktal-i Harezmi c.2, s.5-6, Keşf-&uuml;l Ğumme s.184, M&uuml;lhakat-ı İhkak-&uuml;l Hak s.598 c.11, el-Adl-iş Şahid s.95.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(12) Keşf-&uuml;l Ğumme s.183-184, Nefes-&uuml;l Mahmum s.219 M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.647, Yenabi-ul Meveddet s.346-347.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(13)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(14) Luhuf s.69, Nefes-&uuml;l Mahmum s.114, Keşf-&uuml;l Ğumme s.185, Tuhaf-ul Ukul s.254, Bihar-ul Envar c.78, s.116-117, M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.596, Kitabı Ehl-&uuml;l Beyt s.438, Tarih-il &Uuml;mem vel-M&uuml;l&uuml;k( Muhammed b. Cerir Taberi)c.4, s.305, Akd-ul Ferid c.2, s.218, El-Mucem-ul Kebir(Teberani) s.146 (Hattı) Hilyet-&uuml;l Evliya (Ebu Naim İsfahani) c.2, s.39, Maktal-i Harezmi c.2, Tarihi Dimeşk(İbni Esakir) c.4, s.333, Tarih-&uuml;l İslami (Zehebi) c.2, s.345, Seyri Alam-in Nebla (Zehebi) c.3, s.209, Zehair-&uuml;l Ukba (Muhibiddin Taberi) s.149, Vesilet-&uuml;l M&acirc;l Bakesifil Hazremi s.198 el-İthaf (Z&uuml;beydi) c.10, s.320.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(15) İrşad-ı M&uuml;fid s.243, A&#39;lam-&uuml;l Vera s.230, Nefes-&uuml;l Mahmum s.116.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(16) Ehl-&uuml;l Beyt (Tevfik Ebu İlim) s.448, Mısır Saadet Matbaası baskısı M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.601.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(17) Aynı kaynak</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(18) Nefes-&uuml;l Mahmum s.219, Bihar-ul Envar c.78, s.128, M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.634, el-Beyan vet-Tebyin c.3, s.255, Ehl-ul Beyt s.448.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(19) Nefes-&uuml;l Mahmum s.115, M&uuml;lhakati İhkak-&uuml;l Hak c.11, s.609, Tarih-i Taberi c.4, s.304, Tarih-i İbni Esir c.3, s.280,</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(20) İrşad-i M&uuml;fid s.250, A&#39;lam-&uuml;l Vera s.234, Nefes-ul Mahmum s.137, Maktal-i Mukarrem s.233, Tarihi Taberi c.6, s.238-239, Tarih-i İbni Esir (Kamil) c.4, s.24, M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.611, Maktal-i Harezmi c.1, s.246, Yenabi-&uuml;l Meveddet s.239, İstanbul baskısı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(21) İrşad-i M&uuml;fid s.253, Nefes-&uuml;l Mahmum s.144, M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.613, Tarihi Taberi c.4, s.231, el-Bidaye ven- Nihaye (İbni Kesir) c.8, s.199, Maktal-i Mukarrem s.253, Tarih-i İbni Esir (Kamil) c.4, s.25, Tarih-i İbni Esakir c.4, s.333, el-Misbah&#39;i Kef&#39;ami s.158, Emali-i Şeyh Tusi c.1, s.33, Necef baskısı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	(22) İrşad-i M&uuml;fid s.253-255, Nefes-&uuml;l Mahmum s.144-146 Maktal-i Harezmi s.253, Maktal-i Mukarrem s.254-257, Tarihi Taberi c.6, s.242, Maktal-i Muhammed b. Ebi Talib, M&uuml;sir-&uuml;l Ahzan (İbni Nima) s.26, A&#39;lam-&uuml;l Vera (Tebersi) s.237-238, M&uuml;lhakat-i İhkak-&uuml;l Hak c.11, s.615-616, El-Bidaye Ven-Nihaye (İbni kesir) c.8, s.178, Mısır baskısı, Tarih-i İbni Esir (Kamil) c.3 s.278, Mısırın M&uuml;niriye Matbaası baskısı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<br />\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]*-Nehc-&uuml;l Belağa, 231. Hutbe Şerh-i Abduh, c.1, s.461.</a></p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]*- Başka bir n&uuml;shada ise ş&ouml;yle diyor: &quot;S&ouml;z&uuml;m&uuml; dinleyip yazın sonra şehirlerinize ve kabilelerinize d&ouml;n&uuml;n&quot;</a></p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]*- Bir başka n&uuml;shada ş&ouml;yle yazıyor: &quot;K&ouml;leler gibi &ouml;</a>n&uuml;n&uuml;zden ka&ccedil;mam.&quot;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Hüseyin\'den (a.s) Parlak Sözler','','publish','closed','open','','imam-huseyinden-a-s-parlak-sozler','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2829',0,'post','',0),(2830,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h5 style=\"text-align: right;\">\n	Muhammed Taki Rehber</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. İbrahim (a.s.) o kurak ve ıssız &ccedil;&ouml;lde eşiyle minik oğlunu yapayalnız bırakıp da giderken ellerini g&ouml;ğe a&ccedil;ıp ş&ouml;yle yakarıyordu: <strong>&quot;Ya Rabbi! İnsanların kalbini bunlara y&ouml;nelt!&quot; </strong></p>\n\n<p>\n	Bu duanın kabul olunduğunun en bariz delili Hz. Halil İbrahim (a.s.) ile Zebihullah<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> İsmail&rsquo;in (a.s.) temiz soyu olan Hz. Peygamber-i Ekrem (s.a.a.) ile onun m&uuml;barek Ehl-i Beyt&rsquo;ine karşı bug&uuml;n insanlığın beslediği sevgi ve saygıdır. Bu temiz soyu yery&uuml;z&uuml;nden kaldırmaya &ccedil;alışan yeminli d&uuml;şmanların b&uuml;t&uuml;n &ccedil;abalarına rağmen ne Hz. Resulullah&rsquo;ın (s.a.a.), ne de onun mutahhar soyunun sevgisi insanların y&uuml;reklerinden kazınmamıştır asla. O y&uuml;ce insanın (s.a.a.) m&uuml;barek Ehl-i Beyt&rsquo;i arasında da Hz. İmam H&uuml;seyin bin Ali&rsquo;nin apayrı bir yeri olduğu muhakkak. Hak Te&acirc;l&acirc;, onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin kalbine yerleştirmiş, onun adını yerin ve g&ouml;ğ&uuml;n s&uuml;s&uuml; kılmış, meleklerden cinlere ve insanlara varıncaya kadar b&uuml;t&uuml;n varlık &acirc;leminin kalbini H&uuml;seyn&rsquo;in (a.s.) aşkıyla tutuşturmuş ve y&uuml;ce Resul&uuml;&rsquo;n&uuml;n (s.a.a.) diliyle <em>&quot;H&uuml;seyin hidayet meşalesi ve kurtuluş gemisidir&quot;</em> buyurmuştur. Hz. H&uuml;seyin (a.s.), ger&ccedil;ek anlamda bir kahramanlık sembol&uuml; ve bir iman timsalidir. Onun b&uuml;t&uuml;n varlığıyla &quot;Allah&rsquo;a kurban&quot; olması karşısında Hak Te&acirc;l&acirc;, onun sevgisini b&uuml;t&uuml;n m&uuml;minlerin y&uuml;reğine aşılamış, iman sahibi her kalbi H&uuml;seyn&icirc; nurla coşturmuştur.</p>\n\n<p>\n	İslam &uuml;mmeti arasında İmam H&uuml;seyin&rsquo;i bilmeyen, şehitler efendisi (Seyyid&rsquo;&uuml;ş-Ş&uuml;heda) hakkındaki hadisleri duymayan ve onun faziletlerinden b&icirc;haber olan bir tek m&uuml;mine rastlayabilmek m&uuml;mk&uuml;n değildir. S&uuml;nni&rsquo;siyle, Şii&rsquo;siyle t&uuml;m İsl&acirc;mi kaynaklar, Hz. H&uuml;seyin&rsquo;in (a.s.) fazilet ve n&acirc;dide kişiliğini tasvir eden hadislerle doludur.</p>\n\n<p>\n	Hanbel&icirc; mezhebinin imamı Ahmed bin Hanbel, kendi senediyle Ebu Sabit&rsquo;ten naklen Cabir&rsquo;in ş&ouml;yle dediğini rivayet eder:</p>\n\n<p>\n	Ali&rsquo;nin k&uuml;&ccedil;&uuml;k oğlu H&uuml;seyin camiye girdi; Hz. Resulullah (s.a.a.) onu g&ouml;stererek ş&ouml;yle buyurdular: <em>&quot;Cennet gen&ccedil;lerinin efendisini g&ouml;rmek isteyen, H&uuml;seyin&rsquo;e baksın.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></em></p>\n\n<p>\n	İbn-i Kesir, Tirmizi ve diğer tanınmış Ehl-i S&uuml;nnet kaynaklarında Hz. Resulullah&rsquo;ın (s.a.a.); <em>&quot;H&uuml;seyin benden, ben H&uuml;seyin&rsquo;denim; Allah Te&acirc;l&acirc;, H&uuml;seyin&rsquo;i seveni sever. H&uuml;seyin, resullerin temiz evlatlarındandır; o, hayrın ve saadetin &ouml;nc&uuml;s&uuml; ve sancaktarıdır.&quot;</em> buyurduğu ge&ccedil;er.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İbn-i Hacer Askalani ş&ouml;yle der: &quot;Abdullah bin &Ouml;mer, K&acirc;be duvarının g&ouml;lgesinde oturmuştu; o sırada Hz. H&uuml;seyin bin Ali (a.s.) &ccedil;ıkageldi. Abdullah, onu g&ouml;r&uuml;r g&ouml;rmez; &quot;İşte bu insan bug&uuml;n g&ouml;kler ehli nezdinde yer ehlinin en sevgili insanıdır.&quot; dedi.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Evet; Ali oğlu H&uuml;seyin, o y&uuml;ce kişiliği ve her insanı b&uuml;y&uuml;leyen o &ccedil;arpıcı karakteri, insanlığa ger&ccedil;ek bir h&uuml;rriyet m&uuml;cadelesinin nasıl verilmesi gerektiğini, kendisinin ve en aziz kimselerinin canı ve esareti pahasına &ouml;ğrettiği i&ccedil;in, elbette ki insanlığa &ouml;rnek olacak ve zulme boyun eğmek istemeyenler, kıyamete değin onun izinde y&uuml;r&uuml;yerek şeref ve kurtuluşu tadabileceklerdir.</p>\n\n<p>\n	H&uuml;seyin&rsquo;in s&ouml;z&uuml; ve eylemi, u&ccedil;suz bucaksız ilah&icirc; rahmet deryasından coşan bir pınar ve velayet &ccedil;eşmesinin billur suyundan bir &ouml;rnektir, hakka susayanlara; irfan, takva, ilah&icirc; aşk, sadakat ve vefak&acirc;rlık tutkunlarına H&uuml;seyin&rsquo;in mesajı; h&uuml;rriyet, insanca ve şerefle yaşamak, hidayet, sevgi, kahramanlık ve insanın y&uuml;celiğidir&hellip;</p>\n\n<p>\n	M&uuml;sl&uuml;manlara nasıl yaşamak, nasıl &ouml;lmek, nasıl sevmek, Allah&rsquo;a nasıl teslim olmak ve zalimin karşısına nasıl dikilmek gerektiğini bilfiil &ouml;ğreten bir hayat ve şahadet timsalidir H&uuml;seyin&hellip;</p>\n\n<p>\n	İnsanlık ve manev&icirc; değerlerin pula satıldığı ve insanların &uuml;lk&uuml; ve ideallerinden soyutlanarak basit, ama&ccedil;sız ve değersiz mahl&ucirc;klar şeklinde k&ouml;kleştirildiği g&uuml;n&uuml;m&uuml;z d&uuml;nyasının sadakat ve yiğitlik hasretiyle kavrulan atmosferinde H&uuml;seyin&rsquo;in yolu insanoğlu i&ccedil;in s&ouml;nmeyen bir meşale ve bu amansız fırtınalar arasında limana mutlaka selametle varacak yeg&acirc;ne kurtuluş gemisidir&hellip;</p>\n\n<p>\n	Bu şeref ve vef&acirc; zemzemi, asırlarca insanlığın susuzluğunu gidermiş, yozlaşmayı &ouml;nlemiş, insan&icirc; hayat ve gayeyi en m&uuml;kemmel tabirlerle yorumlayabilmiş, hak ve hakikat &acirc;şıklarının &quot;neden&quot;ler ve &quot;nasıl&quot;lar arasında şaşkına uğrayıp yollarını yitirmelerini &ouml;nlemiş, eşi emsali bulunmayan &quot;Kerbel&acirc;&quot; ve &quot;Aşura&quot;sıyla insanlık tarihinde s&ouml;nmeyecek bir nuru yayımlandırmış, şeref ve izzet semalarında parlaklığıyla herkese kılavuzluk eden bir yıldız yaratmıştır.</p>\n\n<p>\n	T&uuml;m k&acirc;inatın yaratılış gayesi olan Hz. Resulullah&rsquo;ın (s.a.a.) m&uuml;barek ve mutahhar soyu ve ilim şehrinin kapısı, Allah&rsquo;ın arslanı Aliyy-i Murtaza (a.s.) ile Ebr&acirc;r Ayetleri ve Kevser Suresi&rsquo;nin şanlı mazharı, d&uuml;nya ve ahiret kadınlarının ulusu Hz. Fatıma-ı Zehr&acirc; (selamullahi aleyh&acirc;)&rsquo;nın canlarının usaresi olan cennet gen&ccedil;lerinin efendisi Seyidi&rsquo;ş-Ş&uuml;hada H&uuml;seyn&rsquo;in m&uuml;barek s&ouml;z ve konuşmalarından derlenen bazı vecizeleri burada sizlere sunmak istedik.</p>\n\n<p>\n	Umarız bu inciler, Rahman&rsquo;ın l&uuml;tf&uuml; ve keremiyle, samimi g&ouml;n&uuml;llere besleyici bir gıda kesilir, m&uuml;minlerin Hakk&rsquo;ın rızasına nail olmayı &ouml;ğrenmeleri yolunda bir rahmet bulutu oluşturur ve O&rsquo;nun cennetine a&ccedil;ılan bir &quot;H&uuml;seyn&icirc; Kapı&quot; nasip eder has kullarına...</p>\n\n<p>\n	Cennet gen&ccedil;lerinin efendisi Hz. İmam H&uuml;seyin&rsquo;in (a.s.) veciz s&ouml;zleri ve hadislerinden kırkını bir araya getirerek &quot;H&uuml;seyn&icirc; Meram&quot; ve &quot;H&uuml;seyn&icirc; Yol&quot;un vurgunlarının hayır dualarını kazanmayı ve b&ouml;ylece Hak Te&acirc;l&acirc;&rsquo;nın rızasına nail olmayı umduk; Hak indinde makbul ve Hakk&rsquo;ın kulları i&ccedil;in hayırlara vesile olur, inşaallah.</p>\n\n<p>\n	<strong>Hz. İmam H&uuml;seyin&rsquo;den Kırk Hadis </strong></p>\n\n<p>\n	<strong>1- Başkalarına Kul Olmaktan Kurtulmak</strong></p>\n\n<p>\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s.) bir konuşmasından:</p>\n\n<p>\n	<em>&quot;Ey insanlar! Adı y&uuml;ce olan Allah Te&acirc;l&acirc;, kullarını sırf O&rsquo;nu bilip tanımaları i&ccedil;in yaratmıştır. O&rsquo;nu tanıyınca, O&rsquo;na ibadet edilir, O&rsquo;na kullukta bulunulur. O&rsquo;na kulluk edense, O&rsquo;ndan başkasına kulluk etmekten m&uuml;stağni olur.&quot;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>2- H&uuml;rlerin İbadeti</strong></p>\n\n<p>\n	<em>&quot;Kimileri (cennet nimetlerine olan) hırs ve tamahlarından Allah&rsquo;a kulluk ederler; bu t&uuml;r kulluk, t&uuml;ccar sıfatlı insanların kulluğudur. Kimileri (cehennem) korku(sun)dan Allah&rsquo;a kulluk ederler; bu, k&ouml;le sıfatlı insanların kulluğudur. Kimileri de nimetlerinin ş&uuml;kr&uuml;n&uuml; ed&acirc; edebilmek amacıyla Allah&rsquo;a kulluk ederler; işte bu, h&uuml;r insanların ibadet ve kulluğudur; kulluğun en iyi şekli de budur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>3- İtret Kimdir?</strong></p>\n\n<p>\n	İmam Sadık (a.s.), babası ve ceddi vasıtasıyla Hz. İmam H&uuml;seyin&rsquo;den (a.s.) ş&ouml;yle nakleder:</p>\n\n<p>\n	<em>&quot;M&uuml;minlerin Em&icirc;ri Hz. İmam Ali&rsquo;den (a.s.), &quot;Hz. Resulullah&rsquo;ın (s.a.a.), &lsquo;Ben sizin aranızda iki ağır ve paha bi&ccedil;ilmez emanet bırakıyorum; biri Allah&rsquo;ın Kitabı ve diğeri Itrat&rsquo;ım, Ehl-i Beyt&rsquo;imdir.&rsquo; hadisinde buyurmuş olduğu &lsquo;Itrat&rsquo; ve &lsquo;Ehl-i Beyt&rsquo; kimdir?&quot; diye sorduklarında Hz. Ali (a.s.) ş&ouml;yle buyurdu: &lsquo;Ben, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in soyundan gelecek dokuz imamdır ki onların dokuzuncusu kıyam edecek olan Kaim&rsquo;dir. Kevser havuzu kenarında Allah&rsquo;ın Resul&uuml;&rsquo;ne kavuşuncaya kadar onlar Allah&rsquo;ın Kitabı&rsquo;ndan, Allah&rsquo;ın Kitabı da onlardan ayrılmaz asla.&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>4- Ehl-i Beyt&rsquo;i Sevmek</strong></p>\n\n<p>\n	<em>&quot;Bizi sevmeyi vazife bilin; zira bizi seviyor olarak Allah&rsquo;ın huzuruna &ccedil;ıkacak olanlar bizim şefaatimize nail olacaklardır.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	<strong>5- M&acirc;sum İmamlar</strong></p>\n\n<p>\n	Zeyd, babası İmam Zeyn&rsquo;el-Abidin&rsquo;den, o da babası İmam H&uuml;seyin&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	<em>&quot;Hz. Resulullah (s.a.a.); &lsquo;Ey H&uuml;seyin!&rsquo; buyurdular, &lsquo;Sen imamsın, imam kardeşisin ve imam oğlusun; senin soyundan dokuz m&acirc;sum imam gelecektir ki dokuzuncuları onların Mehdi&rsquo;sidir. Ne mutlu onları sevene ve yazıklar olsun onlara d&uuml;şmanlık edene!&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	<strong>6- Y&ouml;netime Layık Olanlar</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s.), H&uuml;r bin Yezid-i Riyahi ve onun adamlarıyla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde ikindi namazından sonra okuduğu hutbenin bir yerinde ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;Ey insanlar! Allah&rsquo;tan korkar da hak sahibini tanırsanız, Allah Te&acirc;l&acirc; sizden hoşnut olur. Biz Muhammed Oğulları bu işe (y&ouml;netim), hak etmedikleri bir şeyi iddia eden ve sizlere d&uuml;şmanca davranıp zul&uuml;mde bulunan kimselerden daha layığız.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>7- Liderlik Şartları</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s.), kendisini Irak&rsquo;a d&acirc;vet eden K&ucirc;fe halkının mektuplarına yazdığı cevapta ş&ouml;yle diyordu:</p>\n\n<p>\n	<em>&quot;Canım &uuml;zere yemin ederim ki, Allah&rsquo;ın Kitabı&rsquo;yla h&uuml;kmeden, adaleti sağlamak i&ccedil;in &ccedil;alışan, Allah&rsquo;ın dinine bağlı kalıp kendisini O&rsquo;nun h&uuml;k&uuml;m ve emirleri &ccedil;er&ccedil;evesinde sorumlu g&ouml;ren kimseden başkası imam, rehber ve lider olmaya layık değildir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	<strong>8- Kıyamın Amacı</strong></p>\n\n<p>\n	<em>&quot;Allah&rsquo;ım! Sen de biliyorsun ki bizim kıyamımız, saltanat hevesiyle veya d&uuml;nya malına d&uuml;şk&uuml;nl&uuml;ğ&uuml;m&uuml;z dolayısıyla değildir. Amacımız, senin dininin işaretlerini diriltip egemen kılmak, sana ait olan şu yery&uuml;z&uuml;n&uuml; ıslah edip her yerde huzur ve g&uuml;venliği sağlamak, zulme uğrayan kullarını zalimlerin şerrinden kurtarmak ve senin farzlarını, s&uuml;nnetlerini ve emirlerini uygulamaktır.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	<strong>9- Y&ouml;neticide Beğenilmeyen Sıfatlar</strong></p>\n\n<p>\n	<em>&quot;Bir y&ouml;neticinin en k&ouml;t&uuml; &ouml;zelliği d&uuml;şmandan korkmak, zayıflara karşı acımasız davranmak, bağış ve ihsanda bulunmanın gerekli olduğu zamanlarda cimrilik g&ouml;stermektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	<strong>10- &Acirc;limlerin Sorumluluk ve Konumu</strong></p>\n\n<p>\n	<em>&quot;İnsanların y&ouml;netim ve idaresi, Allah&rsquo;ın dinini bilen ve O&rsquo;nun helal ve haramı konusunda g&uuml;venilir olan din &acirc;limlerine bırakılmalıdır.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	<strong>11- Amellerin İyi ve K&ouml;t&uuml; Y&uuml;zleri</strong></p>\n\n<p>\n	<em>&quot;Biliniz ki iyi amel, &ouml;vg&uuml; ve &ouml;d&uuml;le layıktır. İyi amelin ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;rebilseydiniz, onu, bakışları insana neşe ve ferahlık veren g&uuml;zel y&uuml;zl&uuml; biri olarak g&ouml;r&uuml;rd&uuml;n&uuml;z. Eğer k&ouml;t&uuml; ameli gereğince zihninizde canlandırabilmeniz m&uuml;mk&uuml;n olsaydı, insanda nefret ve tiksinti uyandıran tahamm&uuml;l edilemez derecede &ccedil;irkin birini g&ouml;r&uuml;rd&uuml;n&uuml;z.&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	<strong>12- M&uuml;mini Sevindirmek ve Neşelendirmek</strong></p>\n\n<p>\n	&quot;Hz. Resulullah&rsquo;ın (s.a.a.) şu s&ouml;z&uuml; bana kanıtlanmıştır ki buyurmuşlardır: <em>&lsquo;Namazdan sonra, amellerin en hayırlısı, g&uuml;naha d&uuml;şmeksizin m&uuml;minin sevinmesini ve neşelenmesini (mesrur olmasını) sağlamaktır.&rsquo;</em>&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	<strong>13- İyi Amelin &Ouml;d&uuml;l&uuml;</strong></p>\n\n<p>\n	Enes bin Malik ş&ouml;yle der: İmam H&uuml;seyin efendimizin (a.s.) huzurlarındaydım. Bu sırada i&ccedil;eriye bir cariye girdi ve İmam H&uuml;seyin&rsquo;e bir demet &ccedil;i&ccedil;ek takdim etti. İmam, onun bu davranışını hemen &ouml;d&uuml;llendirerek; <em>&quot;Seni Allah yolunda azat ettim, artık h&uuml;rs&uuml;n.&quot;</em> buyurdular. Bunun &uuml;zerine ben hayretle; &quot;Efendim!&quot; dedim, &quot;Bir demet g&uuml;l karşılığında bir cariyeyi azat mı ediyorsunuz?!&quot; diye sorunca, İmam; <em>&quot;Allah Teala bizi b&ouml;yle eğitip terbiye etmiştir.&quot;</em> buyurdular, <em>&quot;Rabbimiz, size saygı g&ouml;steren birine siz daha fazla saygılı olunuz, buyurmuştur. O cariyenin bana hediye ettiği g&uuml;lden daha iyisi, onun h&uuml;rriyetiydi.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong>[17]</strong></a></em></p>\n\n<p>\n	<strong>14- Dinin D&uuml;nyaya Alet Edilmesi</strong></p>\n\n<p>\n	Farazdak ş&ouml;yle anlatır: K&ucirc;fe d&ouml;n&uuml;ş&uuml;mde, yolda Hz. İmam H&uuml;seyin bin Ali&rsquo;ye (a.s.) rastladım. İmam; <em>&quot;Ya Eba Firas, K&ucirc;fe&rsquo;den ne haber?&quot;</em> diye sordu. &quot;Kalpleri sizinle, ama kılı&ccedil;ları Emevilerin hizmetinde!&quot; dedim. <em>&quot;Doğru s&ouml;yl&uuml;yorsun!&quot;</em> buyurdular ve ş&ouml;yle eklediler: <em>&quot;İnsanlar d&uuml;nyanın k&ouml;lesidirler; dinleri ise sadece dillerinde bir oyuncaktır; dinleri d&uuml;nyalarına yaradığı s&uuml;rece dindardırlar; ama iş sınanmaya gelince, ger&ccedil;ek dindarların &ccedil;ok az olduğunu g&ouml;r&uuml;rs&uuml;n!&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong>[18]</strong></a></em></p>\n\n<p>\n	<strong>15- Zul&uuml;mden Sakın</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s.) oğlu Ali&rsquo;ye (a.s.) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Oğlum! Allah&rsquo;tan başka yardımcısı olmayan birine zulmetmekten sakın!&quot;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	<strong>16- G&uuml;nahk&acirc;rların Mahrumiyeti</strong></p>\n\n<p>\n	<em>&quot;Allah&rsquo;ın haram ve g&uuml;nah kıldığı bir gayenin peşinde olan, &uuml;mit ettiği şeyi kaybeder ve korktuğu şey &ccedil;abucak başına gelir.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong>[20]</strong></a></em></p>\n\n<p>\n	<strong>17- D&uuml;şk&uuml;nlere Yardım</strong></p>\n\n<p>\n	<em>&quot;Kim bir m&uuml;minin sıkıntısını giderirse, Allah Teala, ondan d&uuml;nya ve ahiretin sıkıntılarını giderir. Allah, iyilik edene iyilik eder; Allah iyilik edenleri sever.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong>[21]</strong></a></em></p>\n\n<p>\n	<strong>18- Nimetin Ş&uuml;kr&uuml; Olarak İyilik Etmek</strong></p>\n\n<p>\n	<em>&quot;İnsanların size ihtiya&ccedil; duyması, Allah&rsquo;ın size verdiği nimetlerden biridir; o halde size verilen nimetlerin kadrini bilin ve size gelen ihtiya&ccedil; sahiplerinin ihtiyacını giderin ki nimetinizi azaba d&ouml;n&uuml;şt&uuml;rm&uuml;ş olmayasınız.&quot;</em><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	<strong>19- Onur Kırmamak</strong></p>\n\n<p>\n	<em>&quot;Size bir ihtiyacını s&ouml;yleyip el a&ccedil;an biri, b&ouml;ylece onurunu size takdim ediyor demektir; o halde siz de kendi onurunuza saygılı davranın ve onun ihtiyacını giderin.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong>[23]</strong></a></em></p>\n\n<p>\n	<strong>20- Din Nimettir</strong></p>\n\n<p>\n	Birisi, Hz. İmam H&uuml;seyin&rsquo;den (a.s.); <strong>&quot;Onlara Rabbinin nimetini s&ouml;yle...&quot;</strong> ayetinin anlamını sordu; İmam ş&ouml;yle buyurdular: <em>&quot;Buradaki emir, Allah Te&acirc;l&acirc;&rsquo;nın kuluna dininde hediye ettiği ve dini vasıtasıyla l&uuml;tuf buyurduğu nimeti anlatıp s&ouml;ylemesidir.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong>[24]</strong></a></em></p>\n\n<p>\n	<strong>21- Onur İ&ccedil;in Harcanan Mal</strong></p>\n\n<p>\n	Şairlere ni&ccedil;in para verdiği sorulduğunda; <em>&quot;En iyi mal, insanın onurunun korunmasına vesile olan maldır.&quot;</em> buyurdular.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	<strong>22- İhsan ve Bağış Yağmuru</strong></p>\n\n<p>\n	Adamın biri; &quot;Layık olmayan birine yapılacak yardım ve bağış boşa gider.&quot; deyince, orada bulunan Hz. İmam H&uuml;seyin (a.s.); <em>&quot;&Ouml;yle değildir.&quot;</em> buyurdular, <em>&quot;İyilik ve ihsan dediğin, sağanak yağmur gibi yağmalı, iyiler de k&ouml;t&uuml;ler de ondan faydalanabilmelidir.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong>[26]</strong></a></em></p>\n\n<p>\n	<strong>23- C&ouml;mertlik ve Cimrilik</strong></p>\n\n<p>\n	Hz. İmam H&uuml;seyin (a.s.) bir şiirinde ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;D&uuml;nya sana bağışta bulunduğunda, feleğin &ccedil;arkı tersine d&ouml;nmeden sen de herkese bağışta bulun hemen.</em></p>\n\n<p>\n	<em>&Ccedil;&uuml;nk&uuml; d&uuml;nya sana c&ouml;mertlik ederse (eline mal m&uuml;lk ge&ccedil;erse), c&ouml;mertlik ve bağışta bulunman onu azaltmaz.</em></p>\n\n<p>\n	<em>D&uuml;nya senden y&uuml;z &ccedil;evirecek olursa, o zaman da cimrilik ve eli sıkı olmak bunu engelleyemez.&quot;</em><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	<strong>24- İnsanca Onurlu Olmak</strong></p>\n\n<p>\n	Aşura g&uuml;n&uuml; Kays bin Eş&rsquo;as; &quot;Yezid&rsquo;in emrine teslim ol.&quot; deyince, İmam (a.s.) ş&ouml;yle buyurdular: <em>&quot;Allah&rsquo;a yemin ederim ki, onursuz insanlar gibi davranıp size biat etmeyeceğim asla; korkak k&ouml;leler gibi er meydanından ka&ccedil;mayacağım asla!&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong>[28]</strong></a></em></p>\n\n<p>\n	<strong>25- H&uuml;r İnsanların &Ouml;l&uuml;m&uuml;</strong></p>\n\n<p>\n	<em>&quot;&Ouml;l&uuml;mden korkmak bana yakışmaz! Hakkı diriltmek ve izzete kavuşmasını sağlamak yolunda &ouml;l&uuml;m ne kadar da kolaydır! İzzet ve şeref uğruna &ouml;lmek, &ouml;l&uuml;ms&uuml;z bir hayata kavuşmaktır; zilletle ve şerefsizce bir hayat ise mutlak &ouml;l&uuml;mden başka şey değildir.&quot;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong>[29]</strong></a></em></p>\n\n<p>\n	<strong>26- M&uuml;minle M&uuml;nafığın Farkı</strong></p>\n\n<p>\n	<em>&quot;&Ouml;z&uuml;r dileyeceğin bir şeyi yapma; zira m&uuml;min k&ouml;t&uuml; bir şey yapmaz ve bu nedenle de &ouml;z&uuml;r dilemez; ama m&uuml;nafık her g&uuml;n k&ouml;t&uuml;l&uuml;k eder ve bu k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;in &ouml;z&uuml;r diler.&quot;</em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	<strong>27- Nimetin Kadrini Bilmemek</strong></p>\n\n<p>\n	<em>&quot; &lsquo;İstidrac&rsquo; nimet i&ccedil;inde azap demektir. Her nevi k&ouml;t&uuml;l&uuml;k ve zul&uuml;mden beri olan Allah Te&acirc;l&acirc;, bir kuluna nimetler verir de o kul bu nimetlerin ş&uuml;kr&uuml;n&uuml; ed&acirc; etmekten mahrum olursa &lsquo;istidrac&rsquo;dadır demektir.&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><strong>[31]</strong></a></em></p>\n\n<p>\n	<strong>28- Cennete Doğru Yarış</strong></p>\n\n<p>\n	<em>&quot;Ceddim Resulullah&rsquo;ın (s.a.a.) ş&ouml;yle buyurduğuna şahit oldum: &lsquo;İki kişi arasında anlaşmazlık ve k&uuml;sk&uuml;nl&uuml;k doğar da biri diğerinden &ouml;nce davranıp &ouml;tekinin g&ouml;nl&uuml;n&uuml; alırsa, cennete doğru yarışta &ouml;ne ge&ccedil;miş demektir.&rsquo; &quot;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><strong>[32]</strong></a></em></p>\n\n<p>\n	<strong>29- &Ouml;nce Selam Verilir</strong></p>\n\n<p>\n	Adamın biri İmam H&uuml;seyin&rsquo;i (a.s.) g&ouml;r&uuml;nce; &quot;Nasılsınız efendim? Sağlık ve afiyet i&ccedil;indesinizdir inşaallah?&quot; diye s&ouml;ze başladı. İmam; <em>&quot;S&ouml;ze başlamadan &ouml;nce selam verilir; Allah sana sağlık ve afiyet versin inşaallah.&quot;</em> buyurdu ve yanındakilere d&ouml;n&uuml;p; <em>&quot;Selam vermeyinceye kadar kimseye sizinle konuşma izni vermeyin.&quot;</em> diye ekledi.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	<strong>30- Bir Ahlak Dersi</strong></p>\n\n<p>\n	<em>&quot;Ey insanlar! Bağış ve ihsanda bulunan, onur ve saygınlık kazanır; cimrilik eden, kendisini aşağılık hale getirir. İnsanların en c&ouml;merdi, hi&ccedil;bir karşılık beklemeden verip bağışta bulunandır. Affı en y&uuml;ce insan, g&uuml;&ccedil;l&uuml; ve &uuml;st&uuml;n olduğu zaman affedebilen insandır. En fazla sıla-i rahimde bulunan (yakınlarına uğrayıp hallerini soran) kimse, onunla ilişkisini kesenlere uğrayıp hallerini soran kimsedir.&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><strong>[34]</strong></a></em></p>\n\n<p>\n	<strong>31- Gıybetin Cezası</strong></p>\n\n<p>\n	İmam&rsquo;ın (a.s.) yanında birisi gıybette bulunup birini &ccedil;ekiştirdi; bunun &uuml;zerine İmam; <em>&quot;Gıybeti bırak.&quot;</em> buyurdu, <em>&quot;&Ccedil;&uuml;nk&uuml; gıybet, cehennem ateşinin k&ouml;peklerinin gıdasıdır.&quot;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><strong>[35]</strong></a></em></p>\n\n<p>\n	<strong>32- D&uuml;nyanın &Ccedil;abucak Ge&ccedil;ici G&ouml;lgesi</strong></p>\n\n<p>\n	Bir vaaz sırasında, kendisine ait olan şu şiiri okudu:</p>\n\n<p>\n	<em>&quot;Ey d&uuml;nya zevkine alışanlar! Bunlar kalıcı değildir asla! Kalıcı olmayan bir g&ouml;lgeye g&uuml;venmek aptallık edip oyuna gelmektir elbet!&quot;</em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	<strong>33- H&uuml;r Olmak</strong></p>\n\n<p>\n	Aşura g&uuml;n&uuml; Yezid orduları &ccedil;adırlara saldırıp da Hz. İmam H&uuml;seyin (a.s.) ile &ccedil;adırların arasını kesince; <em>&quot;Yazıklar olsun size ey Ebu S&uuml;fyan soyunun yandaşları!&quot;</em> diye haykırdı, <em>&quot;Dininiz yoksa ve ahiret azabından korkmuyorsanız, d&uuml;nyanızda mert ve h&uuml;r tıynetli olun bari! Sizin savaşınız benimle; kadınlarla &ccedil;ocuklardan ne istiyorsunuz?!&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><strong>[37]</strong></a></em></p>\n\n<p>\n	<strong>34- Allah&rsquo;tan Yardım İstemek</strong></p>\n\n<p>\n	<em>&quot;Sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde insanlara el a&ccedil;ma; rızkları b&ouml;l&uuml;şt&uuml;r&uuml;p paylaştıran Allah Te&acirc;l&acirc;&rsquo;dan başkasından rızk isteme. &Ouml;mr&uuml;n yeter de doğudan batıya t&uuml;m d&uuml;nyayı gezebilecek olursan, bizatihi mutlu veya mutsuz kimsenin var olmadığını g&ouml;r&uuml;rs&uuml;n. (Y&acirc;ni, mutluluk ve bedbahtlık Allah&rsquo;ın elindedir ve her ikisine de nasıl ulaşılacağını insanoğluna Allah &ouml;ğretmiştir.)&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><strong>[38]</strong></a></em></p>\n\n<p>\n	<strong>35- İmam H&uuml;seyin&rsquo;in Y&acirc;r&acirc;nının Fazileti</strong></p>\n\n<p>\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s.) Aşura gecesi ashabı ve y&acirc;r&acirc;nına yaptığı konuşmadan:</p>\n\n<p>\n	<em>&quot;Rabbimi, &ouml;vg&uuml;lerin en g&uuml;zeliyle &ouml;ver, hamdların en iyisiyle hamd ederim O&rsquo;na. Rahatlıkta da, sıkıntıda da hamd ederim O&rsquo;na. Ya Rabbi! Bizi n&uuml;b&uuml;vvetle şereflendirdiğin i&ccedil;in ş&uuml;k&uuml;rler olsun sana! Kur&rsquo;an&rsquo;la eğitip yetiştirdiğin, Kur&rsquo;an&rsquo;ı &ouml;ğrettiğin, dininin fıkhına &acirc;lim kıldığın; bize kulak, g&ouml;z ve kalp l&uuml;tfettiğin i&ccedil;in hamd ederiz sana! Ya Rabbi! Bizi ş&uuml;kreden kullarından kıl!</em></p>\n\n<p>\n	<em>Ben kendi ashabım ve y&acirc;r&acirc;nımdan daha vefalı bir ashap ve kendi aile ve yakınlarımdan daha vefalı bir aile g&ouml;rm&uuml;ş, duymuş değilim! Allah sizden razı olsun!&quot;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><strong>[39]</strong></a></em></p>\n\n<p>\n	<strong>36- D&uuml;nya ve Ahiret</strong></p>\n\n<p>\n	Şair Farazdak&rsquo;la konuşurken İmam (a.s.) irticalen şu şiiri s&ouml;yledi:</p>\n\n<p>\n	<em>&quot;D&uuml;nya hoş gibi g&ouml;r&uuml;nse de, &ouml;l&uuml;ms&uuml;z cennet diyarı &ccedil;ok daha değerlidir!</em></p>\n\n<p>\n	<em>Eğer şu v&uuml;cutlar bir g&uuml;n &ouml;lmek i&ccedil;in yaratılmışsa, kılı&ccedil;ların g&ouml;lgesinde şahadeti se&ccedil;mek daha &ccedil;ok yaraşır insana!</em></p>\n\n<p>\n	<em>İnsanoğlunun rızkı Allah&rsquo;ın takdiriyle belirlendiğine g&ouml;re, rızk edinmek i&ccedil;in daha az hırs ve tamah g&ouml;stermek yeğ değil mi?</em></p>\n\n<p>\n	<em>Servet, bırakıp gitmek i&ccedil;in toplanıp yığılıyorsa eğer, insanoğlu bırakıp gideceği şeyde ni&ccedil;in bunca cimrilik etmede?&quot;</em><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	<strong>37- &Ouml;l&uuml;m&uuml;n Hakikati</strong></p>\n\n<p>\n	<em>&quot;&Ouml;l&uuml;m, sizi sıkıntı ve zorluklardan kurtarıp u&ccedil;suz bucaksız cennet ve oradaki &ouml;l&uuml;ms&uuml;z nimetlere ulaştıran bir k&ouml;pr&uuml; konumundadır. Hapisten kurtulup da saraylarda yaşamak istemeyen kim var?! Ama sizin d&uuml;şmanlarınız i&ccedil;in durum b&ouml;yle değil tabii. Onlar saraydan zindana ge&ccedil;er ve &ccedil;etin azaplara uğrarlar.&quot;</em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<strong>38- Şahadet Saadeti</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s.) Kerbel&acirc;&rsquo;da ş&ouml;yle diyordu:</p>\n\n<p>\n	<em>&quot;Allah yolunda şehid olmayı saadet, zalimlerle birlikte yaşamayı ise pek acı bir zillet bilirim ben.&quot;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><strong>[42]</strong></a></em></p>\n\n<p>\n	<strong>39- Aşura G&uuml;n&uuml; İmam H&uuml;seyin&rsquo;in (a.s.) İrticalen Okuduğu Şiir</strong></p>\n\n<p>\n	<em>&quot;Dedem Allah Resul&uuml;, yaratılmışların en &uuml;st&uuml;n&uuml;d&uuml;r ve Allah&rsquo;ın yery&uuml;z&uuml;nde ışıyıp duran meşalesi biziz.</em></p>\n\n<p>\n	<em>Ben Ali&rsquo;nin oğluyum, Haşim Oğulları&rsquo;nın o temiz soylu yiğidinin hani ve sırf bu iftihar bile yeter elbet bana.</em></p>\n\n<p>\n	<em>Peygamber soyunu y&uuml;r&uuml;ten Fatıma, annemdir benim; kanat verilen Cafer amcamdır benim.</em></p>\n\n<p>\n	<em>Allah&rsquo;ın Kitabı bizim aramızda dosdoğru bir şekilde inmiştir; bizim hidayetimiz ve vahyimiz dillere destandır.</em></p>\n\n<p>\n	<em>B&uuml;t&uuml;n insanlar i&ccedil;in Allah&rsquo;ın emin ve g&uuml;venilir dayanak ve sığınağı biziz ve bu hakikati gizli-a&ccedil;ık daima s&ouml;ylemişizdir insanlara.</em></p>\n\n<p>\n	<em>Kevser Havuzu&rsquo;nun sahipleri biziz; dostlarımızı bizzat Hz. Resulullah&rsquo;ın (s.a.a.) kadehiyle doyuracağız Kevser&rsquo;e ş&uuml;phesiz.</em></p>\n\n<p>\n	<em>Bizim Şia&rsquo;mız insanlar arasında en aziz y&acirc;renlerdir; d&uuml;şmanlarımız ise kıyamet g&uuml;n&uuml; h&uuml;srana uğrayacak olanlardandır.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><strong>[43]</strong></a></em></p>\n\n<p>\n	<strong>40- Şahadete Koşmak</strong></p>\n\n<p>\n	Hz. Ali bin H&uuml;seyin (a.s.) ş&ouml;yle der: <em>&quot;Babam Hz. H&uuml;seyin bin Ali (a.s.) ile Kerbel&acirc;&rsquo;ya gidiyorduk. Nerede konaklasak, ne zaman tekrar yola koyulsak hep Hz. Yahya bin Zekeriya&rsquo;yı anıyor, ondan s&ouml;z ediyordu. Bir defasında; &quot;D&uuml;nyanın Allah indinde ne kadar değersiz olduğu, Yahya&rsquo;nın başının Yahudi bir zinak&acirc;ra (fahişeye) armağan g&ouml;t&uuml;r&uuml;lmesinden bellidir.&quot; buyurdu.&quot;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><strong>[44]</strong></a></em></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Zebihullah: Allah&rsquo;ın kurbanı, Allah&rsquo;a kurban olan.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İbn-i Kesir, el-Bidaye ve&rsquo;n-Nihaye, c. 8, s. 206.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - a.g.e. S&uuml;nen-i Tirmizi&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - el-İsabe F&icirc; Temyiz&rsquo;is-Sahabe, c. 1, s. 335.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - (İlel&rsquo;&uuml;ş-Şer&acirc;yi&rsquo;, c. 1, s. 9)</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - (Tuhef&rsquo;ul-Ukul, s. 246)</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - (Muntahab&rsquo;ul-Eser, s. 92, Bihar&rsquo;ul-Envar&rsquo;dan naklen)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 1185; Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 135)</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - (Muntahab&rsquo;ul-Eser, s. 94)</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - (İrşad-ı M&uuml;fid, s. 205)</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - (İrşad-ı M&uuml;fid, 183).</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - (Tuhef&rsquo;ul-Ukul, s. 243).</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 68, Menakıb&rsquo;dan naklen)</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - (Tuhef&rsquo;ul-Ukul, s. 242)</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - (Bihar&rsquo;ul-Envar, c. 44, s. 192)</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 243 ve Bihar&rsquo;ul-Envar, c. 44, s. 195)</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 244 ve Tuhef&rsquo;ul-Ukul, s. 250)</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - (Tuhef&rsquo;ul-Ukul, s. 251)</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - (Tuhef&rsquo;ul-Ukul, s. 253)</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 244)</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 208 ve Bihar&rsquo;ul-Envar, c. 44, s. 196)</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - (Tuhef&rsquo;ul-Ukul, s. 251)</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 243)</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 16, Menakıb&rsquo;dan naklen)</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - (İrşad-ı M&uuml;fid, s. 216)</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 159, İhkak&rsquo;ul-Hak&rsquo;tan naklen)</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - (Tuhef&rsquo;ul-Ukul, s. 253)</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 186)</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 242)</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - (Tuhef&rsquo;ul-Ukul, s. 250)</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 15, Menakıb&rsquo;dan naklen)</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - (el-Luhuf, s. 70 ve Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 162)</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - (el-Fusul&rsquo;&uuml;l-M&uuml;himme, s. 188.)</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - (İrşad-ı M&uuml;fid, s. 212)</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - (Keşf&rsquo;&uuml;l-Gumme, c. 2, s. 240)</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - (Edeb&rsquo;&uuml;l-H&uuml;seyin, s. 160)</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - (Tuhef&rsquo;ul-Ukul, s. 249)</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - (Nefes&rsquo;&uuml;l-Mehmum, s. 219)</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - (Bihar&rsquo;ul-Env&acirc;r, c. 45, s. 298)</p>\n	</div>\n</div>','İmam Hüseyin (A.S)’dan Kırk Hadis','','publish','closed','open','','imam-huseyin-a-sdan-kirk-hadis-2','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2830',0,'post','',0),(2831,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h2 align=\"center\">\n	&nbsp;</h2>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) elli altı yıllık bereketli &ouml;mr&uuml; dikkatle m&uuml;talaa edilirse onun b&uuml;t&uuml;n hayatının batılla m&uuml;cadele, sapmalarla savaş, ger&ccedil;ek İslam&#39;ı yayma ve arif&ccedil;e bir yaşamla ge&ccedil;tiği g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Şimdi bu eşsiz insanın yaşamına kısaca bir g&ouml;z atıp insan olma ve insan gibi yaşamanın ne olduğunu bu emsalsiz &ouml;ğretmenden &ouml;ğrenelim.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) namaza, duaya ve Kur&#39;&acirc;n okumaya pek d&uuml;şk&uuml;nd&uuml;. Bazen bir g&uuml;nde y&uuml;zlerce rekat namaz kılardı.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong>[1]</strong></a> M&uuml;barek &ouml;m&uuml;rlerinin son gecesinde dahi, susuz ve &ccedil;orak &quot;Kerbela&quot; &ccedil;&ouml;l&uuml;nde namazını terketmemiş, Rabbin&#39;e dua ve tazarruda bulunmayı ihmal etmemiştir. O gece Rabbiyle yalnız kalıp dua etmek ve namaz kılmak i&ccedil;in d&uuml;şmandan izin istemiş, &quot;Rabbim de bilir ki&quot; buyurmuşlardır, &quot;Ben namaz kılmayı, Kur&#39;an-ı Kerim&#39;i tilavet etmeyi ve &ccedil;ok&ccedil;a dua ve istiğfarda bulunmayı pek severim.&quot; <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></p>\n\n<p>\n	Nitekim Kerbela faciasında &uuml;zerlerine d&ouml;rt bir yandan ok ve mızrak yağmuru yağar ve fedak&acirc;r ashabı birer birer şehid d&uuml;şerken, İmam H&uuml;seyin (a.s) &ouml;ğle namazını kılmakta ve bu il&acirc;hi fariz&acirc;yı yerine getirmekteydi.</p>\n\n<p>\n	Hz. İmam H&uuml;seyin (a.s) defalarca Allah&#39;ın evini yalın ayak ziyarete gitmiş ve Hacc merasimini yerine getirmişlerdir. &quot;Galib-i Esedi&quot;nin oğulları ş&ouml;yle rivayet eder: &quot;Arefe g&uuml;n&uuml; (9 Zilhicce) ikindisinde Arefe &ccedil;&ouml;l&uuml;nde İmam H&uuml;seyin&#39;le (a.s) beraberdik. Hazret &ccedil;adırdan dışarı &ccedil;ıktılar ve &ccedil;ocuklarından oluşan bir grupla birlikte dağın sol tarafına doğru gittiler ve orada durdular. M&uuml;barek ve nurlu y&uuml;zlerini K&acirc;be&#39;ye doğru &ccedil;evirdiler, ellerini muhta&ccedil; ve zayıf biri gibi semaya kaldırıp şu muazzam duada bulundular:</p>\n\n<p>\n	&quot;Hamd ve &ouml;vg&uuml;; O&#39;nun irade ve mukadder kıldığı şeyi değiştirmeye kimsenin g&uuml;&ccedil; yetiremediği, bağış ve l&uuml;tfunu kimsenin engelleyemeyeceği Y&uuml;ce Allah&#39;a mahsustur! O bağış ve c&ouml;mertlikte pek eşsizdir, keremi pek y&uuml;cedir. Kimsenin gizli işi O&#39;na gizli değildir. Kanaatkar kullarının halini d&uuml;zeltip durumunu ıslah edendir O; zayıflarla d&uuml;şk&uuml;nlere acıyıp merhamet edendir O... Duaları duyup işiten ve isteklerini yerine getirip m&uuml;şk&uuml;lleri halleden O&#39;dur. İyilerin mertebesini y&uuml;kselten, zalimleri kahredip ezen O&#39;dur... O&#39;ndan başka ilah yoktur; eşsizdir, emsalsizdir. Duyan ve g&ouml;rendir O; latiftir, bilendir, her şeye kadirdir, her şeye g&uuml;c&uuml; yeter O&#39;nun!...</p>\n\n<p>\n	Ya Rabbim! Sana y&ouml;neliyor, Sen&#39;in Rabbim olduğuna şehadet ediyorum! D&ouml;n&uuml;ş&uuml;m Sanadır ş&uuml;phesiz ey Y&uuml;celer Y&uuml;cesi! Ben hen&uuml;z yokken ve hi&ccedil;bir şey değilken nimetler vermeye başladın bana ve topraktan yaratıverdin beni. Derken, sapasağlam d&uuml;nyaya gelmemi sağladın. K&uuml;&ccedil;&uuml;c&uuml;k bebeklik &ccedil;ağımda koruyup kolladın beni; leziz ana s&uuml;t&uuml;n&uuml; rızık ettin bana. Şefkatli annelerin kollarında b&uuml;y&uuml;tt&uuml;n beni; gizli belalar, bilinmeyen şerlerden korudun şu bendeni... Derken delilleri tamamlayıp h&uuml;ccetini kamil ettin bana, kendini tanıttın, Seni bilip tanımayı ilham ettin şu n&acirc;&ccedil;iz kuluna...</p>\n\n<p>\n	Ya Rabbim! Hangi nimetlerini sayayım senin, hangi nimetlerini sayıp s&ouml;yleyeyim? Hangi l&uuml;tuflarını anıp hangi c&ouml;mertliklerini dile getireyim?! Hem, kim sayabilir senin sınırsız - sayısız nimetlerini?</p>\n\n<p>\n	Ey y&uuml;celer y&uuml;cesi! Seni karşımda g&ouml;r&uuml;yormuş&ccedil;asına korkmamı sağla senden; takva ve Sen&#39;den &ccedil;ekinme nimetiyle mesut kıl beni; emrine itaat etmeme bedbahtlığına uğratma beni!</p>\n\n<p>\n	Ya Rabbim! Kerem eden sensin! Faziletli davranıp b&uuml;y&uuml;kl&uuml;k g&ouml;steren de sen! Sensin iyilik eden, sensin bağışını tamamlayıp c&ouml;mertlikte eşsiz olan! Sensin rızık veren. Sensin kuluna bağışlayan, karşılıksız veren! Sensin m&uuml;stağni kılan. Sensin kanat gerip sığındıran. &Ouml;nemli işlerde yeterli olansın sen. Hidayet eden, bizleri hata ve sapmalardan koruyan sensin! G&uuml;nahlarımızı &ouml;rten sensin. Affedip bağışlayan da sensin! Yardımcı olan, G&uuml;&ccedil; veren, Şifa veren, Sıhhat ve sağlık bahşeden, Aziz ve saygın kılan sensin...</p>\n\n<p>\n	... O halde ey y&uuml;ce Yaradan!... İsyankar olduğumu itiraf ediyorum. Beni affet, g&uuml;nahlarımı bağışla! <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong>[3]</strong></a></p>\n\n<p>\n	O g&uuml;n İmam H&uuml;seyin (a.s) bu duasıyla oradaki halkı coşturdu orada bulunanlar ağlamaya başladılar ve bu muazzam duayı imamlarıyla birlikte tekrarladılar.</p>\n\n<p>\n	Ehl-i s&uuml;nnet yazarı İbn-i Kesir ş&ouml;yle yazar: &quot;İmam H&uuml;seyin (a.s) &ccedil;ok&ccedil;a oru&ccedil; tutarlardı, &ccedil;ok&ccedil;a namaz kılar ve Hacca giderlerdi, &ccedil;ok&ccedil;a sadaka verir, &ccedil;ok&ccedil;a ibadet ederlerdi.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) kimsenin ulaşamayacağı pek ulv&icirc; bir şahsiyete sahipti. Ağabeyleri İmam Hasan-ı M&uuml;cteba&nbsp; (a.s) ile y&uuml;r&uuml;yerek K&acirc;be&#39;yi ziyarete gittiklerinde K&acirc;be&#39;yi ziyarete giden İsl&acirc;m&#39;ın b&uuml;y&uuml;k şahsiyetleri bineklerinden inip onlara katılırlardı.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong>[5]</strong></a></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) daima halkla i&ccedil; i&ccedil;e olmakta, kendini onların derdine ortak saymaktaydı. İmam H&uuml;seyin (a.s) halkla muaşeret etmekte, kendini onlarla bir b&uuml;t&uuml;n olarak g&ouml;rmekteydi. İnsanların zor g&uuml;nlerinde onlara yardımcı olmakta, sevin&ccedil;lerini ve kederlerini paylaşmaktaydı. Allah Teala&#39;ya olan sarsılmaz imanı onu her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;k ve pislikten korumaktaydı ve halkla muaşerette bulunma mesuliyetini omuzlarına y&uuml;klemekteydi.</p>\n\n<p>\n	O&#39;nun sarayları veya sayılı hizmet&ccedil;isi yoktu; onu koruyacak &ouml;zel muhafızı, askeri ve k&ouml;lesi de yoktu. Kendisini birlikte yaşadığı halkın bir par&ccedil;ası olarak g&ouml;rmekteydi, gayet al&ccedil;akg&ouml;n&uuml;ll&uuml; ve yardımseverdi.</p>\n\n<p>\n	Bir g&uuml;n sokaktan ge&ccedil;erken yolda bir grup fakirin yere serdikleri bir abanın &uuml;zerinde kuru ekmek par&ccedil;aları yediklerini g&ouml;rd&uuml;. İmam H&uuml;seyin&#39;i (a.s) g&ouml;r&uuml;nce onu sofralarına davet ettiler. Hazret kabul ederek oturup onlarla birlikte kuru ekmek yedi ve &quot;Allah Teala kibirlenenleri sevmez&quot;. buyurdu. Sonra da &quot;Ben sizin davetinizi kabul ettim, siz de benim davetime icabet edin&quot;. buyurarak onları evine davet etti. Eve vardıklarında İmam H&uuml;seyin (a.s) evdekilere ne varsa getirilmesini ve misafirlerin iyi ağırlanmasını hatırlattı. B&ouml;ylece hem bu yoksul insanları evinde ağırlamış hem de bir İslam b&uuml;y&uuml;ğ&uuml; olarak ger&ccedil;ek bir al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k ve yardım severlik &ouml;rneği vermişti<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a>.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) şehid olduktan sonra m&uuml;barek sırtlarında nasır izleri g&ouml;r&uuml;lm&uuml;şt&uuml;. Bunun nedenini oğlu imam Zeyn-&uuml;l Abidin&#39;den (a.s) sorduklarında o Hazret ş&ouml;yle cevap verdiler: &quot;Bu nasırlar yiyecek &ccedil;uvallarını sırtında taşımaktan&nbsp; oluştu... &Ccedil;&uuml;nk&uuml; babam geceleri dul ve yaşlı kadınlarla yetim &ccedil;ocuklar, ve fakirlerin evine &ccedil;uvallarla yiyecek taşımaktaydı.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) mazlumlara nasıl destek olduğunu Ureyneb&#39;le kocası Selamoğlu Abdullah arasında ge&ccedil;en şu hadise &ccedil;ok iyi anlatmaktadır:</p>\n\n<p>\n	Yezid babasının&nbsp; yerine veliaht olduğunda onca g&uuml;&ccedil;, iktidar, makam, cariye ve dans&ouml;zlere sahip olduğu halde evli bir kadına g&ouml;z dikmişti. Bu g&uuml;zel kadın Selamoğlu Abdullah&#39;ın eşi Ureyneb&#39;di.</p>\n\n<p>\n	Muaviye bu iğren&ccedil; tekliften dolayı oğlu Yezid&#39;i kınayacağı yerde, Abdullah&#39;ı kandırıp karısını boşattırdı; eğer karısını boşayacak olursa kendi kızını ona vereceğini s&ouml;ylemiş, İsl&acirc;m topraklarından bir kısmını da ona hediye edeceği vaadinde bulunmuştu.</p>\n\n<p>\n	Bu durum İmam H&uuml;seyin&#39;e (a.s) bildirilince, Hazret, hemen harekete ge&ccedil;ip Ureyneb&#39;e evlenme teklifinde bulundu, b&ouml;ylece Muaviye&#39;nin Ureyneb&#39;i Yezid&#39;e alma planını suya d&uuml;ş&uuml;rm&uuml;şt&uuml;. İmam H&uuml;seyin (a.s) Ureyneb&#39;i &ouml;ylece bekletti ve kocası Abdullah Medine&#39;ye geldiğinde onu boşayarak yine Abdullah&#39;a nikahladı. B&ouml;ylece İmam H&uuml;seyin (a.s) M&uuml;sl&uuml;man ve iffetli ailelerin namusuna g&ouml;z diken Yezid&#39;in tecav&uuml;zk&acirc;r elini kesmiş oluyordu. Bu ilgin&ccedil; olay Muhammed (s.a.a) evlatları olan Ehl-i Beyt&#39;in (a.s) &ouml;v&uuml;n&ccedil; kaynağı, &Uuml;meyyeoğullarının ise iffetsizlik ve al&ccedil;aklığını anlatan bir destan olarak tarihe ge&ccedil;miş oldu.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	&quot;Ziyadoğlu &Uuml;same&quot; hastalanmış, yatıyordu. İmam H&uuml;seyin (a.s) onu ziyarete gittiler. &Uuml;same &ccedil;ok &uuml;zg&uuml;nd&uuml;. Hazret nedenini sorduğunda &Uuml;same, altmışbin dirhem bor&ccedil;lu olduğunu ve borcunu &ouml;deyemeden &ouml;l&uuml;p gideceğinden korktuğunu s&ouml;yledi.</p>\n\n<p>\n	İmam &quot;Ben borcunu &ouml;demeyi kabul ediyorum&quot;. buyurarak &Uuml;same&#39;yi yatıştırdılar. &Uuml;same: &quot;Bu paranın &ouml;denmeden ecelimin gelip &ccedil;atmasından korkuyorum.&quot; deyince İmam H&uuml;seyin (a.s) &quot;Korkma&quot; buyurdu, &quot;Sen &ouml;lmeden &ouml;nce ben bu parayı &ouml;deyeceğim inşaallah!&quot;</p>\n\n<p>\n	İmam, o g&uuml;n hemen emir verip, kendi malından &Uuml;same&#39;nin borcunu &ouml;dediler.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Mervan &Uuml;meyyeoğullarındandı ve Medine valisiydi. Vali olduğunda Ferezdak adlı şairi Medine&#39;den kovmuştu. Ferezdak&#39;ın gidecek bir yeri olmadığından İmam H&uuml;seyin&#39;e (a.s) sığındı. İmam H&uuml;seyin (a.s) ona d&ouml;rt y&uuml;z dinar bağışladı. İmam H&uuml;seyin&#39;in (a.s) taraftarları bunun doğru olmadığını ve Ferezdak d&uuml;r&uuml;st bir insan olmadığı halde neden ona yardım ettiklerini sordular. İmam &quot;En iyi mal insanın onunla kendi saygısını koruduğu maldır&quot; buyurdular. &quot;Peygamber-i Ekrem (s.a.a) &quot;Z&uuml;heyir oğlu Kab&#39;e para vermiş ve &quot;Merdas oğlu Abbas&quot; i&ccedil;in de &quot;Onun bana karşı k&ouml;t&uuml; s&ouml;zler s&ouml;yleyen dilini kesin.&quot; (yani ona para verin, b&ouml;ylece bize k&uuml;f&uuml;r etmekten vazge&ccedil;sin). buyurmuştur!&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong>[10]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Fakir bir adam &ccedil;&ouml;lden&nbsp; Medine&#39;ye geldi bu uzun yolculuktan sonra gelip İmam H&uuml;seyin&#39;in (a.s) evinin &ouml;n&uuml;nde durdu. Evin kapısını vurdu ve y&uuml;ksek sesle İmam H&uuml;seyin&#39;i (a.s) &ouml;ven şu iki beyti s&ouml;yledi.</p>\n\n<p>\n	&quot;Senin evine gelip de kapını &ccedil;alan kimse asla zarar g&ouml;rmez.</p>\n\n<p>\n	Sen bağışlayansın, hatta dahası, sen bağış madenisin. Baban da k&ouml;t&uuml;lerin katili ve kafirlerin korkulu r&uuml;yasıydı&quot;.</p>\n\n<p>\n	Bu sırada namazda olan İmam İhtiyar adamcağızın sesini duyunca namazını hemen eda edip kapıyı a&ccedil;tı. Fakir ihtiyarın perişan halini g&ouml;r&uuml;nce &quot;Kanber&#39;e&quot; &quot;Ne kadar paramız var?&quot; diye sordu.</p>\n\n<p>\n	Kanber &quot;4000 dinarımız var&quot; dedi, &quot;Bunu da emretmiş olduğunuz &uuml;zere aile efradı arasında paylaştırmamız lazım&quot;.</p>\n\n<p>\n	İmam &quot;O parayı bana getir&quot; buyurdu &quot;şimdi burada daha muhta&ccedil; olan biri var&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu parayı yaşlı adama bağışlayıp, şu kısa şiiri okumayı da ihmal etmedi: &quot;Bu parayı al ve daha fazlasını veremediğim i&ccedil;in &ouml;zr&uuml;m&uuml; kabul et.&quot;</p>\n\n<p>\n	Fakir ihtiyarın g&ouml;zleri dolmuştu, ağlayarak şu şiiri s&ouml;yledi:</p>\n\n<p>\n	&quot;Allah&#39;ım! bunlar tertemiz ve g&uuml;zel ahl&acirc;klılardır işte! Onun i&ccedil;in daima bunlara selam g&ouml;nderilmeli!</p>\n\n<p>\n	Evet, ey Resulullah (s.a.a) evlatları, insanların en iyilerisiniz, sizler! Kur&#39;&acirc;n bilgisi ve t&uuml;m hakikatler sizdedir!</p>\n\n<p>\n	Sizlere katılma &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; g&ouml;steremeyenler asla &uuml;st&uuml;nl&uuml;k elde edemeyecektir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	&quot;Habiboğlu Abdullah&quot; İmam H&uuml;seyin&#39;in (a.s) &ccedil;ocuklarından birine &quot;Hamd suresi&quot;nin okunuşunu &ouml;ğretmişti. Bunu duyan Hazret ona bin dinarla bin adet yeni elbise verdi ve bu Kur&#39;an hocasının ağzını m&uuml;cevherle doldurdu. Yakınları &quot;Bu k&uuml;&ccedil;&uuml;k iş i&ccedil;in neden bu kadar bağışta bulunuyorsunuz?&quot; diye sorunca &quot;Benim ona verdiklerim, onun yaptığı iş karşısında &ccedil;ok, ama &ccedil;ok azdır.&quot; buyurdu ve şu şiiri okudu:</p>\n\n<p>\n	&quot;D&uuml;nya kendi malını senin emrine veriyor, sen, bu malı elinden gitmeden &ouml;nce halka bağışlasana!</p>\n\n<p>\n	Bil ki eğer servet, g&uuml;&ccedil; ve mal sana erişecek olursa, bağışlamakla eksilmeyecektir! Ve bil ki d&uuml;nya malı senden y&uuml;z &ccedil;evirecek olursa bencillik ve cimrilik etsen dahi sana kalmayacaktır<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a>.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	Bir g&uuml;n evdeki cariyelerinden biri Hazrete bir demet g&uuml;l hediye etti.</p>\n\n<p align=\"left\">\n	İmam H&uuml;seyin (a.s) hemen &quot;Seni Allah yolunda azad ettim&quot; buyurdular.</p>\n\n<p>\n	Orada bulunanlardan biri &quot;Bir demet g&uuml;l&uuml;n ne değeri var ki? Siz bunun i&ccedil;in bir k&ouml;leyi mi serbest bıraktınız?&quot; diye itiraz etmeye kalkışınca İmam (a.s) &quot;Allah Teala biz Ehl-i Beyt&#39;i b&ouml;yle eğitmiştir, &ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim&#39;de ş&ouml;yle ge&ccedil;er&quot; buyurdular:</p>\n\n<p>\n	&quot;Ne zaman size selam edilirse (hediye verilirse) onu ondan daha iyisiyle veya kendi eşdeğeriyle cevaplandırın.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a>, <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong>[14]</strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir g&uuml;n adamın biri İmam H&uuml;seyin&#39;in (a.s) huzuruna varıp &quot;Ey Allah Resul&uuml;&#39;n&uuml;n (s.a.a) oğlu, benim bin altın borcum var. Bunu &ouml;demem m&uuml;mk&uuml;n olmadığından size m&uuml;racaat ettim.&quot; dedi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hazret ş&ouml;yle buyurdular: &quot;Senden &uuml;&ccedil; soru soracağım. Bu soruların &uuml;&ccedil;&uuml;ne de cevap verecek olursan senin t&uuml;m borcunu &ouml;deyeceğim. Bunlardan ikisine cevap verecek olursan borcunun &uuml;&ccedil;te ikisini &ouml;deyeceğim. Eğer bu sorulardan birini cevaplandıracak olursan borcunun &uuml;&ccedil;te birini &ouml;deyeceğim.&quot;</p>\n\n<p>\n	Adam: &quot;Ey Resulullah&#39;ın (s.a.a) oğlu, siz ilim ve hikmet madenine sahipsiniz ben ise bilgisiz ve cahil bir insanım.&quot; deyince</p>\n\n<p>\n	İmam: &quot;Ceddim Resulullah (s.a.a) ş&ouml;yle buyurmuşlardır&quot; dedi, &quot;insanlara yapılacak bağış onları tanımakla orantılı olmalıdır.&quot;</p>\n\n<p>\n	Adam şaşırmıştı &quot;O halde neyi sormak istiyorsanız sorun&quot; dedi &quot;Eğer sorunun cevabını bilirsem cevap veririm, bilmezsem, sizden &ouml;ğrenmiş olurum; ben sadece Allah Teala&#39;nın l&uuml;tuf ve ihsanını istemekteyim.&quot;</p>\n\n<p>\n	Hazret &quot;En değerli iş nedir?&quot; diye sordular.</p>\n\n<p>\n	-Allah Teala&#39;ya iman etmektir.&quot;</p>\n\n<p>\n	- Yok olmaktan kurtulmanın yolu nedir?&quot;</p>\n\n<p>\n	- Allah Teala&#39;dan &uuml;mit kesmemektir.&quot;</p>\n\n<p>\n	- Erkeklerin en iyi s&uuml;s&uuml; nedir?</p>\n\n<p>\n	- Sabır ve tahamm&uuml;lle birlikte olan ilim.</p>\n\n<p>\n	- Bu bilginin şerefinden nasibi olmazsa bunun yerini ne alabilir?</p>\n\n<p>\n	- Mertlikle birlikte olan servet.</p>\n\n<p>\n	- Bu s&uuml;sten de mahrum olursa, hangi halde bulunması daha iyidir?</p>\n\n<p>\n	- Sabır ve tahamm&uuml;lle birlikte olan fakirlik.</p>\n\n<p>\n	- Bu saadetten mahrum olursa ne yapılmalıdır.</p>\n\n<p>\n	- Bu durumda g&ouml;ky&uuml;z&uuml;nden bir şimşeğin &ccedil;akıp da o kimseyi yakıp kavurması yeğdir!</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) g&uuml;l&uuml;msediler, i&ccedil;inde bin dinar altın olan torbayı ve taşı iki y&uuml;z dirhem değerinde olan y&uuml;z&uuml;klerini bu bedeviye verip. &quot;Bin dinar ile borcunu &ouml;de ve iki y&uuml;z dirhem ile de ge&ccedil;imini d&uuml;zene sok.&quot; buyurdular.</p>\n\n<p align=\"left\">\n	Bedevi sevin&ccedil;le Hazret&rsquo;in yanından ayrıldığında şu s&ouml;zleri mırıldanmaktaydı: &quot;Allah Teala kendi risaletini kimlere vereceğini daha iyi bilmektedir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong>[15]</strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Medineli Ansar&#39;dan bir M&uuml;sl&uuml;man İmamın huzuruna gelerek muhta&ccedil; olduğunu ve yardım istediğini s&ouml;yledi. İmam &quot;Kardeşim!&quot; buyurdular &quot;Muhta&ccedil; olduğunu beyan ederek y&uuml;zsuyu d&ouml;kme. İstediğin şeyi yaz ve bana ver. İnşaallah ben senin isteğini yerine getirir ve seni hoşnut kılarım.&quot;</p>\n\n<p>\n	Ansar&#39;dan olan adam bir kağıda şunları yazdı: &quot;Ey Eba Abdullah! Benim birine beş y&uuml;z dinarlık bir borcum var, o da s&uuml;rekli bu parayı &ouml;dememi istiyor. Sizden ricam o adamdan bana biraz zaman tanımasını istemenizdir. M&acirc;li durumum d&uuml;zelir d&uuml;zelmez borcumu &ouml;deyeceğim.&quot;</p>\n\n<p>\n	İmam mektubu okuduktan sonra derhal odaya girdi, i&ccedil;inde bin dinar bulunan bir keseyi adama verip &quot;Beş y&uuml;z&uuml;yle borcunu &ouml;de, beş y&uuml;z&uuml;yle de ge&ccedil;imini sağlarsın&quot; buyurdu ve ş&ouml;yle ekledi: &quot;Kardeşim, h&acirc;cetini şu &uuml;&ccedil; kişiden başkasına s&ouml;yleme: 1- Dindar insana 2- mert insana 3- asil bir aileye mensup insana. Zira dindar insan dini ve imanı i&ccedil;in sana yardım eder. Mert insan ise mertliğinden utanır ve sana yardımda bulunur. Aile asaleti olan kimse de senin gururunu incitmemek i&ccedil;in olsun, sana yardım eder.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><strong>[16]</strong></a></p>\n\n<p>\n	İmam Hasan-ı M&uuml;cteba (a.s)&#39;nın şehadetinden sonraydı, İmam H&uuml;seyin (a.s) Nebev&icirc; camiinde oturmuşlardı. &quot;Z&uuml;beyroğlu Abdullah&quot; ile &quot;Ebus&uuml;fyanoğlu Utbe&quot; de oradaydı. Bir bedevi deveyle gelip devesini bir k&ouml;şeye bağladıktan sonra Utbe&#39;ye doğru ilerledi ve ona selam verdi: &quot;Ben amca oğlumu &ouml;ld&uuml;rd&uuml;m, şimdi onun diyetini &ouml;demem gerekiyor, bana yardım eder misin?&quot; dedi.</p>\n\n<p>\n	Utbe y&uuml;z dinar verebileceğini s&ouml;yleyince adam: &quot;Benim bu diyeti &ouml;demem i&ccedil;in on bin dirheme ihtiyacım var.&quot; dedi, &quot;Y&uuml;z dirhemin bana bir faydası olmaz ki!&quot;</p>\n\n<p>\n	Daha sonra Z&uuml;beyr&#39;in oğluna doğru ilerleyip durumunu ona anlattı. Abdullah hizmet&ccedil;isine d&ouml;n&uuml;p ona iki y&uuml;z dirhem vermesini s&ouml;yledi. Adam Utbe&#39;ye verdiği cevabı tekrarlayıp bu defa Eba Abdullah&#39;a (a.s) doğru ilerledi, selam verip isteğini bildirdi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) &quot;Biz &ouml;yle bir ailedeniz ki bağışımız muhatabımızın bilgisine g&ouml;redir.&quot; buyurdular.</p>\n\n<p>\n	Adam: &quot;Benden ne isterseniz sorabilirsiniz.&quot; deyince</p>\n\n<p>\n	İmam (a.s) ona birka&ccedil; soru sordu. Adam soruların cevabını verince İmam (a.s) on bin dirhem diyet i&ccedil;in, on bin dirhem de ge&ccedil;im i&ccedil;in bu adama &ouml;denmesini emir buyurdular. Adam hi&ccedil; ummadığı bu bağış karşısında vecde gelerek gayri ihtiyari şu şiiri s&ouml;yledi:</p>\n\n<p>\n	&quot;Vecde geldim, ama burnuma has bir koku geldiği i&ccedil;in veya makam elde edebilmek gayesiyle değil! Birine bağlanıp aşık olduğum i&ccedil;in de değil benim bu s&ouml;zlerim.</p>\n\n<p>\n	Allah Resul&uuml;&#39;n&uuml;n (s.a.a) &ccedil;ocukları i&ccedil;in vecde geldim ve onlar şiir ve s&ouml;z&uuml;n g&uuml;zellik ve lezzetini bana tattırdılar.</p>\n\n<p>\n	Evet, onlar değerli ve tertemiz kimselerdir, g&ouml;klerdeki yıldızlar onlar i&ccedil;in parlamaktadır.</p>\n\n<p>\n	Sizler, ey peygamber ailesi, iyi ve g&uuml;zel işlerde herkesi ge&ccedil;tiniz. Allah Teala sizlerle hidayet yolunu a&ccedil;mış ve fesad yolunu kapatmıştır.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong>[17]</strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Muaviye (Allah&#39;ın ve meleklerin laneti ona, ailesine ve yandaşlarına olsun) &quot;Adıyyoğlu Hıcr&quot; ve diğer bazı Ehl-i Beyt taraftarlarını şehit ettiği yıl İmam H&uuml;seyin (a.s) ile g&ouml;r&uuml;şt&uuml; ve Hazrete &quot;Babanın dostları ve şiaları olan Hıcr ve yarenlerini nasıl &ouml;ld&uuml;rd&uuml;ğ&uuml;m&uuml; biliyor musun?&quot; dedi.</p>\n\n<p>\n	İmam (a.s) &quot;Hayır&quot; buyurdular.</p>\n\n<p>\n	Muaviye: Şeytanca sırıtarak&nbsp; &quot;Onları &ouml;ld&uuml;rd&uuml;k, kefenledik ve cenaze namazlarını kıldık.&quot; deyince İmam g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:&quot;O grubun kıyamette senin d&uuml;şmanların olmasını &uuml;mit ediyorum. Allah&#39;a andolsun ki eğer biz senin dostlarınla karşı karşıya gelseydik, onlara asla b&ouml;yle davranmazdık. Fakat duyduğuma g&ouml;re sen m&uuml;minlerin emiri Ali&#39;nin (a.s) uygulamalarını eleştirmiş ve Haşimoğulları aleyhinde konuşmuşsun. Vallahi hata etmiş, karanlıklara atmışsın okunu. Hedefi kaybetmiş, kindarlığı pek &ccedil;abuk &ouml;ğrenmişsin. &Ouml;yle birine itaat etmektesin ki (Amr bin As) ge&ccedil;mişe dayalı k&ouml;kl&uuml; bir imanı olmadığı gibi nifak ve ikiy&uuml;zl&uuml;l&uuml;ğ&uuml; de yeni değil. &quot;</p>\n\n<p>\n	Bu s&ouml;zlere verecek cevap bulamayan Muaviye İmam H&uuml;seyin&#39;in (a.s) bu yiğit, d&uuml;r&uuml;st ve korkusuz tavrı karşısında mahcubiyetle başını &ouml;n&uuml;ne eğip sustu.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong>[18]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Bir g&uuml;n Hz. Resul-&uuml; Ekrem (s.a.a) minberde hutbe okurken, hen&uuml;z &ccedil;ocuk olan İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) koşarak mescide girdiler. G&uuml;l renkli g&ouml;mlekleriyle y&uuml;r&uuml;rlerken ayakları hasıra takıldı ve d&uuml;şecek gibi oldular, Peygamber-i Ekrem (s.a.a) bu sırada onları g&ouml;rd&uuml;, &ccedil;abucak minberden inerek biricik torunlarını kucaklayıp minbere &ccedil;ıkardılar ve onları m&uuml;barek dizlerinin &uuml;zerine oturtup, cemaate ş&ouml;yle buyurdular:</p>\n\n<p>\n	&quot;Allah Teala ne de g&uuml;zel buyurmuştur: evlatlarınız ve mallarınız sizin denenme vesilenizdir!</p>\n\n<p>\n	Bu iki &ccedil;ocuğun d&uuml;şeceklerini g&ouml;r&uuml;nce y&uuml;reğim dayanmadı. Konuşmamı yarıda kestim ve onları yanıma aldım.</p>\n\n<p>\n	Biliniz ki şu Hasan (a.s) la H&uuml;seyin (a.s) benim iki aziz evlatlarımdır. Onları seven beni sevmiştir ve onlara d&uuml;şmanlıkta bulunan bana d&uuml;şmanlık etmiştir&quot;.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><strong>[19]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İsl&acirc;m&#39;da da bayram g&uuml;nleri vardır. Bu g&uuml;nlerde halk bayram namazı kılar, Allah&#39;a ş&uuml;kreder ve birbirini ziyarete giderler. Temiz elbiseler giyinir, g&uuml;zel yemekler yapar, yoksulları doyurur ve o g&uuml;n&uuml; g&uuml;zel bir şekilde ge&ccedil;irirler.</p>\n\n<p>\n	Bu bayramlardan biri yavaş yavaş yaklaşmaktaydı. Anne ve babalar &ccedil;ocuklarını sevindirmek i&ccedil;in yeni elbiseler diktirmeyi planlıyorlardı.</p>\n\n<p>\n	O g&uuml;nlerde Medine zorlu g&uuml;nler yaşamaktaydı. Hz. Peygamber-i Ekrem (s.a.a) ve M&uuml;minlerin emiri Hz. Ali (a.s) kendi mallarını fakirlere ve yetimlere harcamayı daha uygun g&ouml;rm&uuml;şlerdi. Bu y&uuml;zden de Hasan (a.s) ve H&uuml;seyin&#39;e (a.s) elbise alacak paraları yoktu.</p>\n\n<p>\n	Bayrama birka&ccedil; g&uuml;n kala &ccedil;ocuklardan biri: &quot;Bayrama yeni elbisemiz var mı?&quot; diye sordu . Aldığı cevap şuydu: &quot;İnşaallah!..&quot;</p>\n\n<p>\n	Bir g&uuml;n sonra yine &quot;Bizim bayramlık elbisemiz ne olacak?&quot; diye sorunca, anneleri Hz. Zehra (a.s) &quot;Yeni elbiseyi terziler diker değil mi?&quot; diye cevapladı.</p>\n\n<p>\n	Bayrama iki g&uuml;n kala &ccedil;ocuklar annelerine gelip &quot;Terzi nerede?&quot; diye sordular, Hazret; terzinin &ccedil;alışmakta olduğunu, elbiseler hazır olduğunda sahiplerine verileceğini s&ouml;yleyerek &ccedil;ocukları yatıştırdı.</p>\n\n<p>\n	Bayram akşamı gelip &ccedil;attı, &ccedil;ocuklardan biri:</p>\n\n<p>\n	&quot;Eğer elbise hazırsa terzinin bu akşam onu getirmesi gerekir.&quot; dedi sevin&ccedil;le.</p>\n\n<p>\n	Mazlum ve masum anne &quot;Bu gece&quot;, dedi, bayram akşamı, bayram g&uuml;n&uuml; yarındır. Bayram elbiseleri de ancak hazır olduğu zaman getirilir...&quot;</p>\n\n<p>\n	Gece birden kapı vuruldu.</p>\n\n<p>\n	&quot;Kim o?&quot;</p>\n\n<p>\n	&quot;Terzi&quot;</p>\n\n<p>\n	Kapı a&ccedil;ıldığında, yaşlıca bir adam tebess&uuml;mle elindeki paketi uzatarak: &quot;&Ccedil;ocukların elbiseleri.&quot; dedi.</p>\n\n<p>\n	Boh&ccedil;ayı verdi ve gitti. Evdekilerden hi&ccedil;biri bu terziyi tanımıyordu. Elbiseleri Peygamberin (s.a.a) veya Ehl-i Beyt dostlarından birinin terziye vermiş olması m&uuml;mk&uuml;nd&uuml;. Boh&ccedil;ayı a&ccedil;tılar. İki g&ouml;mlek, iki i&ccedil; &ccedil;amaşırı, iki pabu&ccedil; ve iki sarık vardı. Elbiselerin bir takımı sade, g&uuml;zel ve kızıl g&uuml;l rengindeydi, diğeri ise yeşilin ciddi ve ağır bir tonuydu. Elbiselerin dış g&ouml;r&uuml;n&uuml;ş&uuml; sade ve g&uuml;zeldi. Diğer elbiselerden g&ouml;r&uuml;n&uuml;ş itibariyle hi&ccedil;bir farkı yoktu, fakat elbiselerin kumaşı &ccedil;arşı ve pazarda satılanlardan farklıydı. Daha k&uuml;&ccedil;&uuml;k yaşta olan İmam H&uuml;seyin (a.s) elini uzatıp kızıl g&uuml;l rengindeki elbiseyi aldı ve ş&ouml;yle buyurdu: &quot;Ben işte bunu istiyordum. Rengi ne kadar da hoş!&quot;</p>\n\n<p>\n	İmam Hasan (a.s) :&quot; Ben de şu yeşilini istiyordum. &quot;Rengi ne kadar da hoş!&quot; dedi.</p>\n\n<p>\n	O g&uuml;n&uuml;n sabahı Hz. Peygamber-i Ekrem (s.a.a) aziz torunlarını g&ouml;rmeye gitti. Hasaneyn (a.s) yeni elbiselerini giymişlerdi. Peygamber-i Ekrem (s.a.a) her ikisini kucaklayıp &ouml;pt&uuml;. Daha sonra biricik kızından ş&ouml;yle sordu: &quot;Terziyi g&ouml;rd&uuml;n&uuml;z m&uuml;?&quot;</p>\n\n<p>\n	Hz. Zehra (a.s) : &quot;Evet baba! Birisi geldi ve terzi olduğunu s&ouml;yledi fakat onu tanıyamadık.&quot; dedi.</p>\n\n<p>\n	Hz. Peygamber-i Ekrem (s.a.a) &quot;Allah Teala&#39;nın insan şeklinde melekleri ve melek huylu insanları vardır&quot;. buyurdular, &quot;Kullarını giydirmek istediğinde işte bu iyi huylu ve cennet ehli iyi insanları vesile kılar&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong>[20]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	M&uuml;minlerin Emiri Hz. Ali&#39;nin (a.s) oğullarından biri de Muhammed Hanefiyye&#39;ydi. Hz. Resul&uuml; Ekrem&#39;in (s.a.a) vefatından sonra d&uuml;nyaya geldiği i&ccedil;in onu g&ouml;rememişti. Annesi &quot;Havle&quot; Hanefiyye kabilesindendi. Muhammed Hanefiyye hen&uuml;z yetişkinlik &ccedil;ağında olduğu g&uuml;nlerde kardeşi İmam H&uuml;seyin&#39;le (a.s) bir tartışmaya girip k&uuml;sk&uuml;n bir şekilde ondan ayrıldı. Fakat &ccedil;ok ge&ccedil;meden hatasını anlayıp kardeşi H&uuml;seyin&#39;e (a.s) yaptığı haksızlıktan dolayı pişman oldu. K&uuml;sk&uuml;nl&uuml;ğ&uuml; başlatan kendisi olmuştu. Daha &ouml;nce İmam Hasan&#39;la (a.s) İmam H&uuml;seyin (a.s) arasında vuku bulan bir barış olayına şahit olduğundan oturup İmam H&uuml;seyin&#39;e (a.s) bir mektup yazdı. Mektup ş&ouml;yleydi: &quot;Allah&#39;ın adıyla, Sevgili kardeşim! İkimizin de babası Ebu Taliboğlu Ali (a.s) ve senin annense peygamberin kızıdır. B&uuml;t&uuml;n d&uuml;nyayı altın edip benim anneme verseler senin annene denk olamaz. Bu nedenledir ki mektubumu alınca bana gel ve mertlikte iyilikte ve affedicilikte benden daha &uuml;st&uuml;n ve benden daha ileri olduğunu g&ouml;ster.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu mektubu okur okumaz kardeşi Muhammed&#39;in yanına gidip onun g&ouml;nl&uuml;n&uuml; aldı.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong>[21]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Osman&#39;ın amcaoğlu olan Mervan olduk&ccedil;a k&ouml;t&uuml; isim yapmış biriydi. Bu nedenle Hz. Resul&uuml; Ekrem (s.a.a) onu Medine&#39;den Taif&#39;e s&uuml;rm&uuml;ş ve minbere &ccedil;ıktığının g&ouml;r&uuml;lmesi halinde derhal &ouml;ld&uuml;r&uuml;lmesini emretmişti. Osman, halife olunca amcaoğlu olan Mervan&#39;ı Medine&#39;ye geri getirtip onu ailesinin b&uuml;y&uuml;ğ&uuml; il&acirc;n etmiş, daha sonraları Muaviye de Hicaz topraklarının y&ouml;netimini ona bırakmıştır.</p>\n\n<p>\n	Muaviye İmam Hasan&#39;ı (a.s) zehirleterek şehid ettikten sonra Mervan&#39;ı Hz. Zeyneb&#39;in (a.s) evine g&ouml;ndermiş ve Hz. Zeyneb&#39;in kızı &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; oğlu Yezid&#39;e istetmişti. Mervan Hz. Zeyneb&#39;in (a.s) kocası Abdullah&#39;a giderek Muaviye&#39;nin bu isteğini bildirdi ve Yezid i&ccedil;in &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;e el&ccedil;iliğe geldiğini s&ouml;yledi. Abdullah &quot;&Uuml;mm&uuml; G&uuml;ls&uuml;m Zeyneb-i K&uuml;bra&#39;nın (a.s) kızıdır!&quot; dedi, &quot;İmam H&uuml;seyin (a.s) de onun dayısıdır. Sen de bilirsin ki şimdi ailemizin (Haşimoğullarının) b&uuml;y&uuml;ğ&uuml; İmam H&uuml;seyindir (a.s), bu konuda kendisine danışılması gereken kimse odur. Biz ona tabiyiz ve o ne derse onu yaparız. Ben bu hususta onu &ccedil;iğneyip ge&ccedil;emem.&quot;</p>\n\n<p>\n	Mervan bu cevap &uuml;zerine Muaviye&#39;ye bir mektup yazarak Abdullah&#39;ın s&ouml;zlerini ona aktarıp yakında İmam H&uuml;seyin&#39;in (a.s) yanına gideceğini ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; ondan isteyeceğini bildirdi.</p>\n\n<p>\n	Şimdi Mervan herkesin yanında İmam H&uuml;seyin&#39;e (a.s) bu konuyu a&ccedil;arak Muaviye&#39;nin servet ve iktidarını &ouml;v&uuml;p İmamın bu evliliği kabul etmek zorunda kalmasını sağlayabileceği bir fırsat kollamadaydı.</p>\n\n<p>\n	Bir grup sahabenin camide İmam H&uuml;seyin&#39;in (a.s) etrafında toplanıp onunla sohbet ettiği bir g&uuml;n Mervan da camiye geldi. &Uuml;zerinde olduk&ccedil;a pahalı bir giysi vardı, bir hayli memnun ve neşeli g&ouml;r&uuml;n&uuml;yordu. İmamın yanına oturup kısa bir hasbıhalden sonra &quot;Muaviye, Zeyneb&#39;in kızını Yezid&#39;e istemem i&ccedil;in el&ccedil;i olarak g&ouml;nderdi beni&quot; dedi,, &quot;Babası ne kadar mihriye isterse vermeye hazırız. Hatta Emevilerle Haşimoğulları arasında barış sağlayabilmek ve her iki boy i&ccedil;in de prestij ve iftihar vesilesi yaratabilmek i&ccedil;in kızın babası Abdullah&#39;ın b&uuml;t&uuml;n bor&ccedil;larını da &ouml;demem emredildi. Bence &ccedil;ok iyi bir teklif bu... Yezid istediği her şeyi elde edebilecek g&uuml;&ccedil; ve iktidara sahip eşi ve benzeri bulunmaz bir gen&ccedil;; ama yine de sizin kızınız i&ccedil;in istediğiniz kadar mihriye vermeye hazırız. Ne dersiniz?&quot;</p>\n\n<p>\n	İmam (a.s) başını semaya kaldırıp &quot;Bizi kendisi i&ccedil;in ayıran ve kullarına imam ve rehber eden Rabbime hamdolsun&quot; buyurdu, &quot;Ey Mervan, s&ouml;yleyeceklerini s&ouml;yledin, şimdi iyi dinle: Her şeyden &ouml;nce şunu bil ki biz, ceddimiz Hz. Resulullah&#39;ın (s.a.a) s&uuml;nneti &uuml;zere gider ve 500 dirhemden fazla mihriye almayız!</p>\n\n<p>\n	Kızın babasının bor&ccedil;larına gelince: Bizim erkeklerimizin borcunu ne zamandan beri kadınlarımız &ouml;der oldu?</p>\n\n<p>\n	İki boy arasında barıştan s&ouml;z ettin: Ehl-i Beyt&#39;in dostluk ve d&uuml;şmanlığı, savaş ve barışı Allah i&ccedil;indir. Bu iki kabile arasında kan bağı ve akrabalık barış sağlayamadıktan sonra karı-koca akrabalığı mı sağlayacak?</p>\n\n<p>\n	Yezid&#39;in&nbsp; mehriye vermesine gelince, babası ve ecdadı Yezid&#39;den daha &uuml;st&uuml;n olanlar mehriye vermişlerdir ve vermektedirler, mehriyesiz evlilik yapılmaz zaten!</p>\n\n<p>\n	Yezid&#39;in eşi ve benzeri olmadığına gelince, bundan &ouml;nce onun gibileri vardı ve bundan sonra da olacaktır, babasının saltanatı ise ona bir &uuml;st&uuml;nl&uuml;k ve şeref sağlamayacaktır.</p>\n\n<p>\n	Bu evliliğin her iki taraf i&ccedil;in iftihar vesilesi olacağı konusuna gelince, bu Yezid i&ccedil;in elbette ki bir iftihardır, ama bizim i&ccedil;in asla...&quot;</p>\n\n<p>\n	Daha sonra İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&quot;Burada hazır bulunanlara sesleniyorum! Zeyneb&#39;in (a.s) kızını, amcaoğlu &quot;Muhammed oğlu Kasım&quot;a beş y&uuml;z dirhem mihriyeyle nikahladığıma şahit olun. Geliri her yıl sekiz bin dinar altın olan Medine dışındaki kendi tarlamı da ona hediye ediyorum!&quot;</p>\n\n<p>\n	Bunu duyan Mervan&#39;ın y&uuml;z&uuml;n&uuml; ter bastı ve: &quot;Siz bilirsiniz&quot; diye kekeledi, &quot;Haşimoğulları ile &Uuml;mmeyyeoğulları arasındaki bu ilişkiyi anlayamıyorum!&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) &quot;Bizim onlarla ilişkimiz doğru ve adildir, artık kendin bilirsin.&quot; buyurdular.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><strong>[22]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) yaya olarak Hacc&#39;a gitmekteydiler. Mekke ve Medine arasındaki en kısa yol seksen fersah idi. O yıl, bu iki İmam&#39;ın hareketinden birka&ccedil; g&uuml;n sonra, Hacc ziyareti i&ccedil;in ayrı bir kafile de hareket etti. Bu kafile yolun yarısında İmam Hasan (a.s) ve H&uuml;seyin&#39;e (a.s) rastladılar. Onlara saygılarından dolayı bineklerinden indiler, onları g&ouml;ren herkes devesinden inip onlara katılmakta ve yaya olarak yoluna devam etmekteydi. Bu hal bir s&uuml;re b&ouml;yle devam etti, yaşlı ve g&uuml;&ccedil;s&uuml;z kimseler i&ccedil;in durum zorlaşıyordu, fakat hi&ccedil; kimsenin g&ouml;nl&uuml; Hz. Peygamber-i Ekrem&#39;in (s.a.a) aziz torunlarını bu halde bırakıp da bineklerine binmeye bir t&uuml;rl&uuml; razı olmuyordu.</p>\n\n<p>\n	&quot;Ebu Vakkas oğlu Sad&quot;da bu yolcular arasındaydı, yolculardan bir grup durumu ona a&ccedil;tılar: &quot;Y&uuml;r&uuml;mek bizim i&ccedil;in zorlaştı. Allah indinde b&uuml;y&uuml;k makamı olan Resulullah&#39;ın aziz torunlarını yaya g&ouml;r&uuml;p de bizim bineklerimize binmemiz ve Hacc ziyaretinde bulunmamız doğru değildir. Siz gidin ve yaya değil de bizim gibi bineklere binip ziyarete gitmelerini rica edin&quot; dediler.</p>\n\n<p>\n	Sa&#39;d, İmam Hasan&#39;ın yanına giderek &quot;Ey Peygamber&#39;in biricik evl&acirc;dı!&quot; dedi, &quot;yaya olarak gitmek bir kısım hacılar i&ccedil;in zorlaştı. Sizleri bu durumda bırakıp gitmeye de g&ouml;n&uuml;lleri elvermiyor. Onun i&ccedil;in eğer sizler de hayvanlara binip de onlara katılırsanız &ccedil;ok iyi olur!&quot;</p>\n\n<p>\n	İmam Hasan (a.s) . &quot;Biz hayvanlara binmeyeceğiz. Ben ve H&uuml;seyin (a.s) Allah&#39;ın evine yaya gitmeyi ahdettik, nezirde bulunduk. Buradakilerin yaya olarak gitmeleri gerekmez. Hatta daha da rahat gidebilmeleri i&ccedil;in biz buradan itibaren sizden ayrılıyor ve ayrı bir yoldan Hacc&#39;a gidiyoruz. B&ouml;ylece herkes istediği şekilde ziyarete gidebilir. Ancak, yaya olarak Haccetmeyi nezredenler bizimle gelebilir. Mescid-&uuml;l Haram&#39;da g&ouml;r&uuml;şmek &uuml;midiyle.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong>[23]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	Abdulaziz oğlu Musa ş&ouml;yle rivayet eder: &quot;Bağdat şehrinin en bilgili ve meşhur tabibi &quot;Yuhanna&quot; adında bir Hıristiyan&rsquo;dı. Halife Harun Reşit zamanında yaşayan bu Hıristiyan adam, halifenin &ouml;zel tabibiydi.</p>\n\n<p align=\"left\">\n	Bir g&uuml;n &quot;Yuhanna&quot; bana gelerek&nbsp; &quot;Dinin ve Peygamberin hakkı i&ccedil;in s&ouml;yler misin kabri Kerbel&acirc;&#39;da olan ve b&uuml;t&uuml;n M&uuml;sl&uuml;manların ziyaret ettiği o şahıs kimdir?&quot; diye sordu. Ben,</p>\n\n<p align=\"left\">\n	&quot;O, bizim peygamberimizin torunu H&uuml;seyin (a.s) dir&quot; dedim ve ş&ouml;yle ekledim: &quot;Şimdi sen s&ouml;yle bakayım, sen bu soruyu neden sordun bana?&quot;</p>\n\n<p>\n	Hıristiyan tabip ş&ouml;yle dedi: &quot;Bu konuda &ccedil;ok ilgin&ccedil; şeylere şahid oldum. Bundan bir s&uuml;re &ouml;nce halifenin hizmet&ccedil;isi beni yanına &ccedil;ağırttı. Onu g&ouml;rmeye gittiğimde beni alıp halifenin akrabalarından olan &quot;İsa oğlu Musa&quot;nın evine g&ouml;t&uuml;rd&uuml;. Musa &quot;Kufe&quot; valisi olup halife&#39;nin emriyle Bağdat&#39;a gelmişti. Onu baygın bir halde yatağında yatarken g&ouml;rd&uuml;k. Yatağın yanında ise karnının t&uuml;m organlarının d&ouml;k&uuml;l&uuml; olduğu bir leğen durmaktaydı. Hizmet&ccedil;iden &quot;Nasıl oldu da bu bela başına geldi?&quot; diye sorduğumda hizmet&ccedil;i şu ilgin&ccedil; olayı aktardı:</p>\n\n<p>\n	&quot;Bir saat &ouml;nce sıhhati yerindeydi, arkadaşlarıyla konuşup sohbet etmekteydi. Onların arasında Haşimoğullarından biri de bulunmaktaydı ve o başından ge&ccedil;en bir olayı anlattı: &quot;Ben &ccedil;ok k&ouml;t&uuml; bir hastalığa yakalanmıştım.&quot; dedi, &quot;Hi&ccedil;bir şekilde hastalığım iyileşmiyordu. Bir g&uuml;n birisi bana İmam H&uuml;seyin&#39;in (a.s) t&uuml;rbesinin toprağına y&uuml;z&uuml;m&uuml; s&uuml;rersem iyileşeceğimi &ouml;ğ&uuml;tledi. Ben de denedim ve Allah&#39;a ş&uuml;k&uuml;r iyileştim.&quot;</p>\n\n<p>\n	Musa adama: &quot;O toprak hala duruyor mu?&quot; diye sordu.</p>\n\n<p>\n	Adam &quot;evet&quot; diye cevap verdi ve o toprağı getirmesi i&ccedil;in hizmet&ccedil;iyi evine g&ouml;nderdi. Toprak geldiğinde, Musa saygısızlık etmek i&ccedil;in onun &uuml;zerine oturdu. Ama &ccedil;ok ge&ccedil;meden acı bir &ccedil;ığlık atarak &quot;Yandım! Leğen getirin&quot;! diye bağırdı.</p>\n\n<p>\n	Koşup leğen getirdik, kustu; o kadar kustu ki t&uuml;m organlarını dışarı d&ouml;kt&uuml;. Bu dehşetengiz olay &uuml;zerine arkadaşları evlerine d&ouml;nd&uuml;ler, b&ouml;ylece eğlence meclisi mateme d&ouml;n&uuml;şt&uuml;.&quot;</p>\n\n<p>\n	Hıristiyan tabib: &quot;Şapur benden onu muayene etmemi ve m&uuml;mk&uuml;nse iyileştirmemi istedi.&quot; dedi ve ş&ouml;yle ekledi:</p>\n\n<p>\n	&quot;Ben bir lamba istedim ve leğenin i&ccedil;indekileri iyice g&ouml;zden ge&ccedil;irdim, inanılır gibi değildi, &ccedil;&uuml;nk&uuml; emir&#39;in ciğer, y&uuml;rek ve diğer t&uuml;m i&ccedil; organları leğende y&uuml;z&uuml;yordu. Hayretle &quot;Onu &ouml;l&uuml;leri dirilten İsa Mesih&#39;ten başkası iyileştiremez.&quot;dedim.</p>\n\n<p>\n	Şapur &quot;Biliyorum; ama yinede sen burada kal, bakalım bu işin sonu neye varacak.&quot; dedi.</p>\n\n<p>\n	O gece orada kaldım ve sabaha doğru emir &ouml;ld&uuml;.</p>\n\n<p>\n	Yuhanna Hıristiyan olduğu halde uzun s&uuml;re Kerbela&#39;ya Hz. Seyyid-&uuml; Ş&uuml;heda&#39;nın mezarını ziyarete giderdi. Bir s&uuml;re sonra Hıristiyanlığı terk ederek M&uuml;sl&uuml;man oldu.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong>[24]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	Kays oğlu Amr der ki:</p>\n\n<p>\n	&quot;Amcaoğlumla birlikte İmam H&uuml;seyin&#39;i (a.s) g&ouml;rmeye gittik. Hazretle biraz sohbet ettikten sonra ş&ouml;yle buyurdular: &quot;Bildiğiniz gibi biz Kufe&#39;ye Yezid&#39;le savaşmaya gidiyoruz. Sizler bana yardıma mı geldiniz?&quot;</p>\n\n<p>\n	Ben: &quot;Benim &ccedil;oluk &ccedil;ocuğum var&quot;. dedim, &quot;Onların ge&ccedil;imini temin etmem gerekiyor, benden başka kimseleri yok. Hem, ben de bazılarının emanet bıraktığı şeyler var, onları sahiplerine geri vermem lazım. Sizin işinizin sonunun ne olacağını bilmiyorum ve o malların benim elimde kalmasını da istemiyorum.&quot;</p>\n\n<p>\n	Amcaoğlum da benimkine benzer s&ouml;zlerle gelemeyeceğini bildirdi. İmam bizim bu s&ouml;zlerimize karşılık ş&ouml;yle buyurdu: &quot;Bana yardım etmeyecekseniz bir an &ouml;nce bu &ccedil;&ouml;l&uuml; terkedin. Sakın, benim feryadımı duyup da seyirci kalmayasınız!... Şunu biliniz ki biz Ehl-i Beyt&#39;in zalimin elinde inlemekte olduğunu g&ouml;r&uuml;p de buna seyirci kalanın Allah Teal&acirc; tarafından ebed&icirc; cehennem ateşine y&uuml;z&uuml;st&uuml; atılması haktır.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><strong>[25]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	Kervan Kerbela&#39;ya doğru hareket ederken Hz. İmam H&uuml;seyin (a.s) bir ara bindiği devenin &uuml;zerinde kısa bir uykuya daldı. &Ccedil;ok ge&ccedil;meden İmam irkilerek uyanınca yiğit oğlu Ali Ekber (a.s) hemen imama yaklaşıp &quot;babacığım&quot; dedi, &quot;Neyiniz var, ne oldu size birden?&quot;</p>\n\n<p align=\"left\">\n	İmam &quot;Oğul&quot; dedi, &quot;Uykuda bir an bu kervanın &ouml;l&uuml;me doğru gittiği nidası geldi kulağıma. Bu yolculuk &ouml;l&uuml;m ve şehadet yolculuğu.&quot; Bunun &uuml;zerine gen&ccedil; Ali Ekber (a.s) ile babası arasında şu kısa konuşma ge&ccedil;ti:</p>\n\n<p align=\"left\">\n	- Babacığım biz hak &uuml;zere değil miyiz?</p>\n\n<p>\n	- Elbette oğlum biz Hak &uuml;zereyiz ve Hak&#39;kın emrine icabet etmekteyiz.</p>\n\n<p>\n	- O halde &ouml;l&uuml;me aldırmayız! Madem ki biz Hak &uuml;zereyiz bu durumda Hak yolunda Hak i&ccedil;in ve Hak&#39;kı diriltmek pahasına &ouml;ld&uuml;r&uuml;lmekten daha g&uuml;zel ne olabilir bizim i&ccedil;in?</p>\n\n<p>\n	Ali Ekber&#39;in son s&ouml;zleri İmamın alev misali yanıp tutuşmakta olan y&uuml;reğine adeta su serpmiş ve ailesinin Allah yolunda şehid olmaktan &ccedil;ekinmediğini ve &ccedil;oluk &ccedil;ocuğunun perişan olup d&uuml;şman eline esir d&uuml;şmesinden korkmadığını g&ouml;rmek imamın bu tehlikeli ve b&uuml;y&uuml;k belalarla dolu yolda tam bir huzur ve g&uuml;venle ilerlemesine yardımcı olmuştu. Bu nedenledir ki cennet gen&ccedil;lerinin efendisi &quot;Seyyid&#39;-&uuml;şş&uuml;hed&acirc;&quot; Hazretleri bu yiğit evl&acirc;dı i&ccedil;in hayır duada bulunarak &quot;Oğul&quot; dedi, &quot;Allah senden razı olsun&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong>[26]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Hıristiyan bir rahip Şam&#39;ın k&uuml;&ccedil;&uuml;k şehirlerinden birindeki bir kilisede yaşamını s&uuml;rd&uuml;rmekteydi. Kerbela faciasında İmam H&uuml;seyin (a.s) evlatları ve dostlarıyla birlikte mazlumca şehid edilmiş, daha sonra vahşi d&uuml;şman, şehitlerin başını kesip Yezid&#39;e vermek i&ccedil;in Şam&#39;a doğru yola &ccedil;ıkmıştı.</p>\n\n<p>\n	Yezid&#39;in ordusu bu kilise&#39;nin yanından ge&ccedil;erken rahibin g&ouml;z&uuml; kesilmiş başlara takıldı. Bu başlardan birinin nur ve manevi azameti onu cezbetti. Bu başın sahibinin il&acirc;hi bir kimse ve Allah Teala&#39;nın se&ccedil;ilmiş &ouml;zel kullarından biri olduğunu anlamıştı, alecele kiliseden dışarı fırladı ve orduya doğru koşarak: &quot;Bu ordunun komutanı kim?&quot; diye sordu.</p>\n\n<p>\n	Askerler &quot;Şimr&quot;i g&ouml;sterdiler. Rahip ona doğru ilerledi ve: &quot;Bu gece burada konaklayacak mısınız?&quot; diye sordu.</p>\n\n<p>\n	&quot;Şimr&quot;: &quot;Evet&quot; diye cevap verince rahip yalvarırcasına: &quot;Bu kesik başın bu gece benimle birlikte olmasına izin verir misiniz?&quot; diye sordu, Şimr -Allah&#39;ın laneti ona olsun- :&quot;Hayır&quot; Bu baş bizim i&ccedil;in &ccedil;ok değerlidir.&quot; dedi. &quot;Bu başı Yezid&#39;e teslim edeceğiz, &ccedil;ok b&uuml;y&uuml;k &ouml;d&uuml;l&uuml; var!&quot;</p>\n\n<p>\n	Rahip ısrarla dedi ki: &quot;Benim t&uuml;m param onikibin dirhemdir. Bu başın bir gece benim misafirim olmasına izin verirseniz bu paranın hepsini size veririm.&quot;</p>\n\n<p>\n	G&ouml;zleri d&uuml;nya malından başka bir şey g&ouml;rmeyen Şimr ve yanındakiler bu anlaşmayı kabul ettiler. Rahip parayı verip şehidler serveri İmam H&uuml;seyinin (a.s) başını aldı ve kiliseye d&ouml;nd&uuml;. Kesik başı g&uuml;l suyuyla tertemiz yıkadıktan sonra onu &ouml;p&uuml;p koklayarak:</p>\n\n<p>\n	&quot;Efendim! Serverim! Senin b&uuml;y&uuml;kl&uuml;ğ&uuml;nde ş&uuml;phe yoktur. Sen mazlumsun. Size karşı bu cinayeti nasıl işleyebildiler?&quot; dedi.</p>\n\n<p>\n	Rahib o geceyi Hazret&rsquo;in mukaddes başıyla dertleşerek ge&ccedil;irdi: O g&uuml;n&uuml;n sabahı Resulullah&#39;ın evladının kesik başı o rahibin m&uuml;sl&uuml;man olmasına neden oldu.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><strong>[27]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	&quot;H&uuml;rroğlu Abdullah&quot; Kufe kabilelerinin reislerinden biri olup cesur ve savaş&ccedil;ı&nbsp; biriydi. M&uuml;slim bin Akil -Allah&#39;ın rahmeti ona olsun- şehit edildikten sonra &quot;İbni Ziyad&quot; şehre hakim oldu. Kufe&#39;de kalacak olursa İbn-i Ziyad&#39;ın ordusuyla İmam H&uuml;seyin&#39;e (a.s) saldırmak durumunda kalacağını, d&uuml;nya ve ahiretini yakacağını anladı. Onun i&ccedil;in oğlunu ve k&ouml;lesini de yanına alarak şehri terketti ve Kufe yakınlarında bir &ccedil;&ouml;lde konakladı.</p>\n\n<p>\n	Şehitlerin efendisi İmam H&uuml;seyin&#39;in (a.s) kafilesi de tesad&uuml;fen oradan ge&ccedil;mekteydi. İmam H&uuml;seyin (a.s) &ccedil;adırı g&ouml;r&uuml;nce &quot;Bu &ccedil;adır kimindir? diye sordular.</p>\n\n<p>\n	H&uuml;roğlu Abdullah&#39;ın olduğu s&ouml;ylenince İmam H&uuml;seyin (a.s) &quot;Mesud oğlu Haccac&quot;a -ki Abdullah&#39;ın kabilesindendi- ona gidip yardım edip edemeyeceğini &ouml;ğrenmesini istedi.</p>\n\n<p>\n	Haccac Abdullah&#39;a gidip İmam H&uuml;seyin&#39;in (a.s) ordusuna katılmasını istedi.</p>\n\n<p>\n	Abdullah &quot;Kufe ehli, M&uuml;slim&#39;le yaptığı biatten d&ouml;nd&uuml;ler ve para karşılığında onu Yezid&#39;e sattılar.&quot; dedi, &quot;Kufe&#39;de İmam H&uuml;seyin (a.s) i&ccedil;in yardımcı olacak birini arıyorsanız yanılıyorsunuz. Ben Kufe&#39;nin durumunu iyi bulmadım ve Kufe&#39;de kalacak olursam &quot;Eba Abdullah-il H&uuml;seyin&#39;le (a.s)&quot; savaşma durumunda kalacağımı anladım. Onun i&ccedil;in buralara gelip konakladım, bu savaşa katılmak istemiyorum.&quot;</p>\n\n<p>\n	Haccac olup biteni Hazrete bildirdi. İmam son kez onunla konuşmak i&ccedil;in bizzat kendilerinin gideceğini buyurdu ve yanına birka&ccedil; &ccedil;ocuk alarak Abdullah&#39;ın &ccedil;adırına gitti. Abdullah ayağa kalkarak onu karşıladı. İmam Abdullah&#39;a hitaben ş&ouml;yle buyurdular: &quot;Ey Abdullah! Sen &ccedil;ok g&uuml;nahlar işlemiş birisin. T&ouml;vbe etmeden &ouml;lecek olursan Allah Teala elbet seni cezalandıracaktır. Gel t&ouml;vbe et! Benim safımda yer alacak olursan ceddim Allah Resul&uuml; (s.a.a) o d&uuml;nyada sana şefaatte bulunur.&quot;</p>\n\n<p>\n	Abdullah &quot;Savaşacak olursam mutlaka sizin safınızda savaşırım elbet&quot; dedi, &quot;Zira size yardımcı olanın kurtuluşa ereceğini, Ziyadoğluna yardımın ise helaket ve mahva yola&ccedil;acağını bilirim! Ama size yardımcı olursam &ouml;ld&uuml;r&uuml;leceğimden de eminim. Onun i&ccedil;in beni mazur g&ouml;r&uuml;n. Fakat iyi bir atım var, onu size verebilirim. Bu atla kimi kovaladımsa yakaladım ve kimden ka&ccedil;tımsa kurtuldum. Yine iyi bir kılıcım var. Onu size hediye edebilirim. Bu kılıcı neye vurdumsa işledi.&quot;</p>\n\n<p>\n	Hazret: &quot;Ben sana son s&ouml;z&uuml;m&uuml; s&ouml;ylemek i&ccedil;in geldim&quot;, buyurdular, &quot;at veya kılı&ccedil; istemek i&ccedil;in değil!&quot;</p>\n\n<p>\n	İmam bu konuşmadan sonra kendi &ccedil;adırına d&ouml;nd&uuml;.</p>\n\n<p>\n	Aşura faciası bitmiş, ve İmam H&uuml;seyin&#39;in (a.s) mazlumca şehit edilmesinin &uuml;zerinden epey bir s&uuml;re ge&ccedil;mişti. Abdullah K&uuml;fe&#39;ye geri d&ouml;nd&uuml;. Ziyad&#39;ın oğlu -Allah ona lanet etsin- onu &ccedil;ağırtarak şimdiye kadar neredeydin? diye sordu.</p>\n\n<p>\n	- Hastaydım.</p>\n\n<p>\n	- Hayır, mevzu o değil. Sen Yezid&#39;e karşısın.</p>\n\n<p>\n	Abdullah&#39;ın rengi ka&ccedil;mıştı:</p>\n\n<p>\n	- Ben Yezid&#39;e karşı olsaydım casusların sana haber verirdi. Bunu isbatlayabilir misin?&quot;</p>\n\n<p>\n	- Bana H&uuml;seyin&#39;le (a.s) g&ouml;r&uuml;şt&uuml;ğ&uuml;n, ona atınla kılıcını takdim ettiğin haberi geldi.</p>\n\n<p>\n	Abdullah, casusların onu takip ettiğini anlamıştı. Şimdi hayatı tehlikedeydi, bir &ccedil;ırpıda kendisini dışarı attı ve aynı ata binerek oradan uzaklaştı.</p>\n\n<p>\n	İbn-i Ziyad bir grup atlıyla onu takib ettirdi. Abdullah Kerbela&#39;ya ulaşmıştı, atından inip şehitler serverinin (a.s) kabrine y&uuml;z&uuml;n&uuml; s&uuml;rerek &quot;Ey İmam!&quot; dedi, &quot;O g&uuml;n senin davetini kabul etmedim ve &ccedil;ok kısa zamanda bu amelimin cezasına yakalandım işte! Keşke senin safında yer alıp şehit olsaydım!&quot;</p>\n\n<p>\n	Bu sırada onu takib eden atlıların seslerini duydu. İbn-i Ziyad&#39;ın cellatlarının eline d&uuml;şmemek i&ccedil;in kendini Fırat&#39;ın sularına attı ve boğulup gitti.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong>[28]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"left\">\n	Bir g&uuml;n Hz. Resul-&uuml; Ekrem (s.a.a) &Uuml;mm&uuml; Seleme&#39;nin evinde dinlenmekteyken o sırada k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk olan İmam H&uuml;seyin (a.s) i&ccedil;eri girdi. &Uuml;mm&uuml; Seleme: &quot;Ceddin Resulullah (s.a.a) uyuyor&quot; dedi, &quot;onu rahatsız etmemek lazım&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) &Uuml;mm&uuml; Seleme&#39;nin s&ouml;zlerine aldırmadan doğru Peygamber-i Erem&#39;in (s.a.a) odasına girip m&uuml;barek g&ouml;ğ&uuml;slerinin &uuml;zerine oturdu.</p>\n\n<p>\n	&Uuml;mm&uuml; Seleme Hz. Peygamber-i Ekrem&#39;in (s.a.a) uyanıp rahatsız olmasından &ccedil;ekinmekteydi. Bu sırada Allah Resul&uuml;&#39;n&uuml;n (s.a.a) ağlama sesi geldi. Hz. Peygamber-i ekremin sesini duyan &Uuml;mm&uuml; Seleme telaşla odaya girdi. Bu duruma engel olamadığı i&ccedil;in Peygamber-i Ekrem&#39;den (s.a.a) &ouml;z&uuml;r dilemeye başlayınca Peygamber-i Ekrem (s.a.a): &quot;Benim ağlamam H&uuml;seyin&#39;in (a.s) gelmesinden dolayı değildir&quot;. buyurdu&quot; Beni ağlatan şey, kardeşim Eebrail-i Emin&#39;in getirdiği haberdir. O, H&uuml;seyn&#39;imin (a.s) Kerbela&#39;sını bana g&ouml;sterdi ve H&uuml;seyin&#39;in (a.s) kabrinin toprağını hediye olarak bana getirdi.&quot; buyurdular ve m&uuml;barek ellerindeki bir avu&ccedil; toprağı &Uuml;mm&uuml; Seleme&#39;ye vererek &quot;Bunu sakla, ne zaman kana boyanacak olursa bil ki H&uuml;seyin&#39;im (a.s) şehid edilmiştir&quot; diye eklediler.</p>\n\n<p>\n	Bu olayın &uuml;zerinden yıllar ge&ccedil;ti. Allah Resul&uuml; (s.a.a) rıhlet ettiler. Hicretin altmışıncı yılında İman H&uuml;seyin melun Yezid&#39;e biat etmemek i&ccedil;in Medine&#39;yi terketme kararı aldı. Hazret, &Uuml;mm&uuml; Seleme&#39;yle vedalaşmaya gittiğinde &Uuml;mm&uuml; Seleme: &quot;Oğlum! Irak&#39;a gitmekten vazge&ccedil;&quot;. dedi, &quot;&Ccedil;&uuml;nk&uuml; ceddin defalarca bana senin Kerbela&#39;da şehid edileceğini s&ouml;yledi, senin kabrinin toprağından da bana bir miktar verdi.&quot;</p>\n\n<p>\n	Cennet gen&ccedil;lerinin efendisi, &quot;Anacığım!&quot; buyurdu, Benim gelecekten haberim olmadığını mı s&ouml;ylemek istiyorsun? Kabrimi sana g&ouml;stermemi ister misin?&quot;</p>\n\n<p>\n	&Uuml;mm&uuml; Seleme (r.a) &quot;Evet&quot;, deyince</p>\n\n<p>\n	İmam eliyle bir işarette bulundu, ilahi irade sayesinde &Uuml;mm&uuml; Seleme&#39;nin -sa- g&ouml;z&uuml;nden hicaplar &ccedil;ekildi, Hazret katledildiği yeri &Uuml;mm&uuml; Seleme&#39;ye -ra- g&ouml;sterdi. Daha sonra ellerini uzatıp oradan bir miktar toprak aldı, &Uuml;mm&uuml; Seleme&#39;ye -ra- verip ş&ouml;yle buyurdu. &quot;Onu ceddimin sana verdiği toprağın yanına koy. Bu toprak ne zaman kana bulanacak olursa bil ki ben zalim m&uuml;şrikler tarafından şehid edildim&quot;.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong>[29]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	&quot;Basra&quot; şehrinde hıristiyan bir tacir vardı. Bir g&uuml;n o tacirle ticaret ilişkisi olan ve &quot;Bağdat&quot;ta bulunan bir t&uuml;ccar ona bir mektup g&ouml;ndererek &quot;Senin i&ccedil;in Basra k&uuml;&ccedil;&uuml;k bir ticari ortamdır. Bağdat&#39;a gelirsen &ccedil;ok daha iyi iş yaparsın&quot; diye yazdı.</p>\n\n<p>\n	Hıristiyan tacir, arkadaşının nasihatine uydu, elindeki malları satıp birka&ccedil; tane deve aldı. Eşyasını bu develere y&uuml;kleyip Bağdat&#39;a doğru yola koyuldu.</p>\n\n<p>\n	Yolun yarısında eşkıyalar kervana saldırdılar, hıristiyan t&uuml;ccarın herşeyini aldıktan sonra onu &ccedil;&ouml;lde tek başına bırakıp gittiler.</p>\n\n<p>\n	Hıristiyan &ccedil;aresiz yola koyuldu. Epeyce y&uuml;r&uuml;d&uuml;kten sonra bir harabeye vardı. Orada birka&ccedil; saat dinlendikten sonra yoluna devam etti. Yolda birka&ccedil; bedevi kabilesine rastladı, birka&ccedil; saat onlara misafir olduktan sonra yolu onlardan sorup oradan ayrıldı.</p>\n\n<p>\n	Birka&ccedil; g&uuml;nl&uuml;k y&uuml;r&uuml;y&uuml;şten sonra &quot;Helle&quot; şehri yakınlarında bir kabileye misafir oldu. Bu sırada birka&ccedil; misafir de kabileye uğradı. Hıristiyan tacir kabile efradından:&quot;Bunları tanıyor musunuz? Kim bunlar?&quot; diye sorunca,</p>\n\n<p>\n	&quot;Bunlar şehitler serveri İmam H&uuml;seyin&#39;in (a.s) t&uuml;rbesini ziyarete giden şiilerdir.&quot; diye cevap verdiler.</p>\n\n<p>\n	Bu, Hıristiyan t&uuml;ccar i&ccedil;in &ccedil;ok değişik bir durumdu. Onlardan kendisini de beraberlerinde g&ouml;t&uuml;rmelerini istedi. Kervandakiler, eşyalarına g&ouml;zkulak olması şartıyla onun bu isteğini kabul ettiler.</p>\n\n<p>\n	Kerbela&#39;ya vardıklarında &quot;Aşura&quot; gecesiydi. Şii kervanı, eşyalarını bu adamın yanına bırakarak &quot;Biz ziyarete gidiyoruz, yarın sabahleyin d&ouml;neceğiz. Sen burada t&uuml;rbenin &ouml;n&uuml;nde bekle ve bizim eşyalara da g&ouml;z kulak ol.&quot; dediler.</p>\n\n<p>\n	Hıristiyan tacir orada kaldı, kervandakiler grup halinde sinelerine vurarak İmam H&uuml;seyin (a.s)e ağlamakta ve Hazret&rsquo;in katlini kınamaktaydılar. Bu sahneyi g&ouml;ren hıristiyan da dayanamayıp ağlamaya başladı.</p>\n\n<p>\n	Gece sona ermekte, tanyeri yavaş yavaş ağarmaktaydı. Hıristiyan, uykuya daldı. R&uuml;yasında pek nurlu birinin iki gen&ccedil;le birlikte t&uuml;rbeden dışarı &ccedil;ıktığını g&ouml;rd&uuml;. Bu zat &ouml;teki iki gence d&ouml;nerek: &quot;Kerbela&#39;ya gelen herkesin adını yazın&quot; dedi.</p>\n\n<p>\n	İki gen&ccedil; gittiler ve bir s&uuml;re sonra d&ouml;nd&uuml;ler. Ellerinde bir defter vardı, efendilerine! &quot;Herkesin adını yazdık.&quot; dediler. O nurlu zat (İmam) &quot;Hi&ccedil; kimseyi unutmayın, kim varsa adını yazın.&quot; diye buyurunca</p>\n\n<p>\n	İki gen&ccedil; &quot;Buradakilerin hepsinin adını yazdık&quot;. dediler.</p>\n\n<p>\n	İmam: &quot;O halde neden bu hıristiyanın adını yazmadınız?&quot; diye sordular.</p>\n\n<p>\n	Gen&ccedil;ler: &quot;Efendimiz! O bir hıristiyandır, sizi ziyaret kasdıyla gelmemiş&quot;. deyince,</p>\n\n<p>\n	Hazret: &quot;O bizim soframızda oturmamış mıdır? buyurdular.</p>\n\n<p>\n	İmamın bu c&uuml;mlesi hıristiyanı pek etkilemişti, bağrına vurarak ağlamaya başladı. Sabahleyin kervandakiler ziyaretten d&ouml;nd&uuml;klerinde olayı onlara anlattı, onlardan kendisinin de t&uuml;rbeyi ziyaret etmesini sağlamalarını istedi, &ccedil;ok ge&ccedil;meden Hz. İmam H&uuml;seyin&#39;in (a.s) makberinde t&ouml;vbe edip m&uuml;sl&uuml;man oldu.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><strong>[30]</strong></a></p>\n\n<p align=\"center\">\n	***</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Ikd&#39;ul Ferid, c: 3 s:143.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İrşad-ı M&uuml;fid, s:214.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Seyyid bin Tavus, İkbal, s:339-350 ve Mefatih&#39;ul Cinan.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - İbni Esir, Usd&#39;&uuml;l G&acirc;be, c:2 s:20.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Zikri&#39;el H&uuml;seyn, c:1 s:152.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Ayaşi Tefsiri, c:2 s:257.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - İbni Şehr Aşub, Menakıb, c:2 s:222.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - İbni Kutayba, El İmame Ve&#39;ssiyase, c:1 s:253.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Allame Emin, A&#39;yan&#39;uşşia&#39;nın fars&ccedil;a terc&uuml;mesi: Der Ast&acirc;n-e Ehl-i Beyt (a.s), s:108.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Ae, s:109.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Ae.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Ae, s:110.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Nisa Suresi, 86.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Der Ast&acirc;n-e Ehl-i Beyt, s:110.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Ae, s:111.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Ae, s:112, Tuhef&#39;il Uguul (İbni Şeybe-i Harr&acirc;ni)den naklen.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ae s:113.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ae. s:124.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Tabers&icirc;-İ&#39;lam&#39;ul Ver&acirc;, s:315.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Allame Meclisi, Cila&#39;il Uyun s:253.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Allame Meclisi, Ayn&#39;el Hayat s:565.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Allame Meclisi, Cila&#39;il Uyun, s:331.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - İrşad-ı M&uuml;fid, c:2, s:132.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Şehid Destgayb, G&uuml;nahan-ı Keb&icirc;re, c:2, s:533.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Ae s: 79.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Şeh. Destgayb, İsti&acirc;ze, s:167.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Şeh. Destgayb, Maarif-i Ez Kur&#39;an, s:506.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Şeh. Destgayb, Kıyam-ı H&uuml;seyni, s:173.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şeh. Destgayb, Seyyiduşş&uuml;hed&acirc;, s:7 - 166 ve 111.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - &quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot; ; Kıyam-ı H&uuml;seyn&icirc; s: 127.</p>\n	</div>\n</div>','İmam Hüseyin\'in (a.s) Ahlâkı','','publish','closed','open','','imam-huseyinin-a-s-ahlaki','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2831',0,'post','',0),(2832,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h5 align=\"right\">\n	<strong>Ayetullah Cafer Subhani</strong></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Acaba İmam H&uuml;seyin&rsquo;in (a.s) kıyamı bilin&ccedil;li bir kıyam mıydı, yoksa bilin&ccedil;siz bir patlama mı?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap:</em></p>\n\n<p>\n	Felsefi a&ccedil;ıdan her doğal olay d&ouml;rt nedene dayanmaktadır. Bu d&ouml;rt nedenden biri olmadığı taktirde s&ouml;z konusu hadise v&uuml;cuda gelemez. &Ouml;rneğin bir yazı masasını yaparken marangoza, masanın maddesini oluşturan tahtaya, tahta par&ccedil;alarının birbirinin eklenmesiyle oluşan bir şekle ve sonra da bu masadan ortaya &ccedil;ıkan etki ve faydalara ihtiya&ccedil; duyulmaktadır. Bu durumda marangoz faili neden, tahta maddi neden, masanın şekli suri (şekilsel) neden ve bu masanın faydaları ise gai (hedefsel) neden konumundadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Hareketlerde d&ouml;rt neden</em></p>\n\n<p>\n	Bu kanun sadece doğal hadiseler i&ccedil;in ge&ccedil;erli değildir. Tarihte yer alan hareketler de bir şekilde bu d&ouml;rt nedene bağlıdır. Araştırmacı bir kimse tarihi yorumlayarak hareketin sebeplerini ve etkilerini a&ccedil;ık bir şekilde elde edebilir. B&ouml;ylece hareketin hedefini, unsurlarını ve şeklini tanıyabilir. Bu durumda kıyamın gerekleri ve halk kıyamı faili bir neden, bu devrimin sonu&ccedil;ları hedefsel bir neden, diğer nedenler ise bu devrimin şekli ve maddi nedenleri sayılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>H&uuml;seyin b. Ali&rsquo;nin (a.s) Kıyamı</em></p>\n\n<p>\n	İmam H&uuml;seyin (s.a) kanunu da bu olayların genel kanunundan hari&ccedil; değildir. Hz. H&uuml;seyin&rsquo;in devriminin de gerekleri hedefleri, etkileri ve sonu&ccedil;ları olmuştur. Biz bu d&ouml;rt etkeni yorumlarken sadece ilk etkeni, yani Hz. H&uuml;seyin&rsquo;i devrime sevk eden nedenleri &ouml;zel bir a&ccedil;ıdan incelemeye &ccedil;alışacağız. Burada iki ihtimal s&ouml;z konusudur:</p>\n\n<p>\n	1-Hz. H&uuml;seyin&rsquo;in (a.s) kıyamı tam biz &ouml;zg&uuml;rl&uuml;k ve h&uuml;rriyet i&ccedil;inde ger&ccedil;ekleşti. Hz.H&uuml;seyin (s.a) bu devrim hareketini &ccedil;eşitli nedenlerden dolayı susmaya tercih etti. Oysa o kıyam etmeyebilir, kendisini ve takip&ccedil;ilerini hakim sınıfa uydurabilir, en azından hakim sınıf karşısında lakayt davranabilirdi. B&uuml;t&uuml;n cinayetler karşısında susarak sessizliği harekete tercih edebilirdir.</p>\n\n<p>\n	2-Baskı zul&uuml;m ve sitem o g&uuml;nk&uuml; İslam toplumunda &ouml;yle bir yere varmıştı ki artık toplum dayanamaz bir hale gelmişti ve ister istemez o toplumda bir patlama olacak ve bir hareket başlatılacaktı.</p>\n\n<p>\n	Devrimleri bilin&ccedil;siz bir patlama olarak yorumlayan ve Hegel&rsquo;in g&ouml;r&uuml;ş&uuml; &uuml;zere niceliğin niteliğe d&ouml;n&uuml;ş&uuml;m&uuml; olarak izah edenler Hz. H&uuml;seyin&rsquo;in (a.s) devrimini ele aldıklarında bu yorumlarının genel bir kanun olduğunu g&ouml;stermek i&ccedil;in Hz.H&uuml;seyin&rsquo;in (a.s) devrimini de bilin&ccedil;siz bir patlama olarak g&ouml;stermeye &ccedil;alışmaktadır.</p>\n\n<p>\n	Onların dediğine g&ouml;re maddi olaylarda değişimler bazen &ouml;yle bir noktaya gelmektedir ki s&ouml;z konusu maddi olaylar değişimleri kabullenememekte ve bu c&uuml;z&rsquo;i değişimler yeni bir t&uuml;r&uuml;n ortaya &ccedil;ıkmasına neden olmaktadır. &Ouml;rneğin suyun kaynamasının belli bir sınırı vardır. Isı y&uuml;kselince ister istemez su buhara d&ouml;n&uuml;şmektedir.</p>\n\n<p>\n	Onlara g&ouml;re bu kanun toplum ve tarih i&ccedil;inde ge&ccedil;erlidir. Toplum bir yere kadar zalimlerin zulm&uuml;ne boyun eğmektedir. Ama bu olay dayanılmaz bir hal alınca sonunda hakim zul&uuml;m aleyhine patlama olmakta ve devrim v&uuml;cuda gelmektedir.</p>\n\n<p>\n	Bu esas &uuml;zere bazı kimseler ş&ouml;yle demektedir: Hz. Ali&rsquo;nin (a.s) şahadetinden sonra Emevi y&ouml;netimi M&uuml;sl&uuml;man ve mazlum halk &uuml;zerindeki baskısını artırdığı Muaviye&rsquo;nin &ouml;l&uuml;m&uuml;nden sonra oğlu Yezid bu baskıyı daha da artırdı ve toplum bu zulme dayanmaz bir hale geldi. Sonu&ccedil;ta Hz. H&uuml;seyin&rsquo;in (a.s) kıyamı bu patlamanın ve ka&ccedil;ınılmaz devrimin ifadesi olmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Bilin&ccedil;li devrim</em></p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in (a.s) hareketi hakkında b&ouml;yle bir h&uuml;k&uuml;m doğru değildir. Ve de maddeci yorumcuların şahsi inan&ccedil;larından kaynaklanmaktadır. Eğer onlar bu hareketin tarihini inceleyecek ve olayları doğru g&ouml;recek olsalardı asla bu değerli devrim hakkında b&ouml;yle h&uuml;k&uuml;m vermezlerdi. Bu t&uuml;r yorumcular niceliğin niteliğe d&ouml;n&uuml;ş&uuml;m&uuml;n&uuml; doğal olaylar hakkında kabullenmiş ve bu kanunun toplum ve tarih hakkında da az &ccedil;ok hakim olduğunu dile getirmişlerdir. Dolayısıyla Hz. H&uuml;seyin&rsquo;in (a.s) kıyamını da b&ouml;yle yorumlamak zorunda kalmışlardır. Eğer onlar bu ilkeyi evrensel kabul etmez veya genelleştirmeselerdi asla Hz. H&uuml;seyin&rsquo;in (a.s) devrimini de değersiz g&ouml;stermek i&ccedil;in bilin&ccedil;sizlikle itham etmezlerdi. Onların en b&uuml;y&uuml;k sorunu b&uuml;t&uuml;n hareketleri kendi sınırlı &ouml;l&ccedil;&uuml;leriyle değerlendirmeye kalkmalarıdır. Onlar aykırı bir durum g&ouml;rd&uuml;klerinde de &ccedil;aresiz bir şekilde tahrife y&ouml;nelmekte ve tek boyutlu tezlerini korumaya &ccedil;alışmaktadırlar. Toplumsal patlamalar buhar kazanının patlamasına benzetilebilir. G&uuml;venlik supabı k&acirc;mil bir şekilde kapandığında ister istetmez patlama olmaktadır. Aynı şekilde toplumda zul&uuml;m ve baskı her yeri kaplayınca kesin bir hadise olarak toplumsal patlama ve devrim v&uuml;cuda gelmektedir. Patlama kıyamı k&uuml;&ccedil;&uuml;k bir mukayese ile aşağılık kompleksi olan bir insanın patlamasın andırmaktadır. B&ouml;yle bir insan her ne kadar pişman olsa da i&ccedil;inde var olan her şeyi dışarı d&ouml;kmek istemektedir. Patlama esasına dayalı kıyam her t&uuml;rl&uuml; ahlaki değerden yoksundur. Hi&ccedil;bir zaman devrimin kahramanını &ouml;vmek olmaz. Zira kıyam edenler aslında devrimi seyredenlerdir; oynayanlar değil. Etkili olan unsur &ccedil;elişki ve zul&uuml;mlerin artmasıdır. Bu &ccedil;elişkiler ve zul&uuml;mler kendisini heyecan ve isyan şeklinde g&ouml;stermekte ve isyancı grupları muhalefet ve isyana zorlamaktadır.</p>\n\n<p>\n	Bu teze inanan insanlar toplumsal infiali &ouml;ne almak i&ccedil;in &ccedil;elişkileri ve rahatsızlıkları artırmak i&ccedil;in didinirler. Toplumsal buhar kazanını patlatarak d&uuml;zeni alt&uuml;st etmeye &ccedil;alışırlar. Burada işu iki derin konuya dikkat etmek gerekir:</p>\n\n<p>\n	1-Acaba patlama esasına dayalı devrimlerin ahlaki bir değeri var mıdır?</p>\n\n<p>\n	2-İmam H&uuml;seyin&rsquo;in (a&ccedil;.s9 devrimi bu t&uuml;rden bir devrim miydi yoksa bilin&ccedil;li bir kıyam mıydı? Acaba bu devrimi meydana getiren etkenler baskılar ve &ccedil;elişkiler miydi yoksa vicdani ahlaki ve deruni bir etken miydi?</p>\n\n<p>\n	Birinci hususta irade dışı işlerin her ne kadar faydalı da olsa hi&ccedil;bir değer taşımadığını bilmek yeterlidir. Farz edelim yırtıcı bir hayvan değerli bir insana saldırmak istemektedir. Bilin&ccedil;siz bir ok atıcı bir ok atarak yırtıcı hayvanı &ouml;ld&uuml;rmekte ve o değerli insanın canın kurtarmaktadır. Bu durumda insan hedefsiz ok atıcının işini &ouml;vemez. Zira bu kimse yaptığı iş hakkında herhangi bir bilince sahip değildir. Dolayısıyla da onu &ouml;vmek ger&ccedil;ek&ccedil;i olamaz.</p>\n\n<p>\n	Toplumsal infiallerde daha b&uuml;y&uuml;k bir &ouml;l&ccedil;&uuml;de bu kategoride değerlendirilmektedir. &Ouml;zg&uuml;rl&uuml;k ve irade yoksunu devrimciler bir dağı sarsan ve ardından seller akıtan ama deruni baskılar ve sınıf &ccedil;elişkileri sebebiyle harekete ge&ccedil;miş kimseler gibidir. Dolayısıyla b&ouml;yle bir işin ahlaki bir değeri yoktur.</p>\n\n<p>\n	İspanyanın fethinde bu topraklara giren İslam ordusu komutanı b&uuml;t&uuml;n gemilerin yakılmasını emretti. Yetecek az bir miktar dışında t&uuml;m yiyeceklerin denize d&ouml;k&uuml;lmesini istedi. Daha sonra İslam komutanı orduya ş&ouml;yle seslendi: &ldquo;Arkanızda derya &ouml;n&uuml;n&uuml;zde ise g&uuml;&ccedil;l&uuml; bir d&uuml;şman! Burada durmanız sizin i&ccedil;in &ouml;l&uuml;m demektir.&rdquo; Bu durumda savaşmaktan ve İspanyayı fethetmekten başka bir &ccedil;are kalmamıştı. Dolayısıyla hep birden ilerlediler. Burada komutanın yaptığı iş herkes tarafından &ouml;v&uuml;lmektedir. Zira komutan &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; d&uuml;şman karşısında tehlikeye soktu ama b&ouml;yle bir zafer ahlaki a&ccedil;ıdan &ouml;v&uuml;lemez ve değerli bir iş olarak kabul edilemez. İnsanı kavşak noktasında tutan ve faziletli yolu h&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;kle se&ccedil;tiren bir iş olarak ahlaki değer taşıyabilir. B&uuml;t&uuml;n kapıların kapandığı, tercih hakkının olmadığı ve zorla yapılan bir iş ahlaki bir iş olamaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>İmam H&uuml;seyin (a.s) ve bilin&ccedil;li kıyam </em></p>\n\n<p>\n	İmam Hasan (a.s) &ouml;ld&uuml;kten sonra İmam H&uuml;seyin (a.s) ve taraftarlarının kalbinde devrim başakları filizlendi. İmam H&uuml;seyin (a.s) mazlum kardeşinin şahadetinden Muaviye&rsquo;nin &ouml;l&uuml;m&uuml;ne kadar s&uuml;rekli olarak muhalefet i&ccedil;inde bulunuyor ve her yerde Muaviye&rsquo;yi r&uuml;svay etmeye &ccedil;alışıyordu. Muaviye&rsquo;nin İslam &uuml;mmeti &uuml;zerindeki cinayetlerini sıralıyor ve bazen mektup yoluyla kıyam edeceğine dair tehdit ediyordu. Muaviye &ouml;ld&uuml;kten sonra imam H&uuml;seyin&rsquo;in (as&ccedil;.9 hareketi daha da belirli bir şekilde belirginleşti. İmam H&uuml;seyin (A.s) M&uuml;sl&uuml;manları &ccedil;eşitli yollarla kıyam ve devrime davet ediyordu. İmam H&uuml;seyin (a.s) &ccedil;ok ince &ouml;rg&uuml;tlenmeye dayanan d&uuml;zenlemeler yapıyor ve &uuml;mmeti kendisiyle birlikte harekete davet ediyordu. Dolayısıyla İmam H&uuml;seyin&rsquo;in (a.s) kıyamını bilin&ccedil;siz bir kıyam olarak adlandırmak ve ahlaki değerlerden yoksun devrimlerden biri saymak m&uuml;mk&uuml;n m&uuml;d&uuml;r? Şimdi de İmam H&uuml;seyin&rsquo;in (a.s) kıyamının bilin&ccedil;li bir kıyam olduğunu tarihi kanıtlarını a&ccedil;ıklamaya &ccedil;alışalım:</p>\n\n<p>\n	1-Yezid i&ccedil;in biat alınırken İmam&rsquo;ın (a.s) yaptığı konuşma.</p>\n\n<p>\n	Muaviye İmam Hasan&rsquo;ı şehit ettikten sonra tehdit ve satın alma yoluyla bir grup şahsı Yezid&rsquo;e biat etmeye ikna etti. İmam H&uuml;seyin (a.s) bu durumda Muaviye&rsquo;ye ş&ouml;yle hitap etti: &ldquo;Yezid&rsquo;in kemali ve iş bilirliği hakkında yaptığın a&ccedil;ıklamaları işittim. Sen bu yolla halkı saptırmak istiyorsun.&nbsp; Adata tanınmamış bir kimse hakkında konuşuyorsun. Adeta bizim bilmediğimiz bir şeyi anlatıyorsun. Oysa Yezid bu iş hakkındaki konumunu ve liyakatini ifşa etmiştir. O g&uuml;vercin ve k&ouml;peklerle oynayan bir kimsedir. O s&uuml;rekli olarak kadınlarla eğelenmekte, &ccedil;algı aletleri &ccedil;almakla meşgul olmaktadır. En iyisi bu işten vazge&ccedil; ve g&uuml;nah y&uuml;k&uuml;n&uuml; daha da ağırlaştırma.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-İmam&rsquo;ın Muaviye&rsquo;ye Mektubu</em></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Muaviye&rsquo;ye bir mektup yazarak salihleri sahabenin b&uuml;y&uuml;klerini ve Hz. Ali&rsquo;nin (a.s) takva sahibi dostlarını katlettiğini ve b&ouml;ylece b&uuml;y&uuml;k cinayetler işlediğini s&ouml;yledikten sonra ş&ouml;yle buyurmuştur: &ldquo;Ben birtakım &ouml;z&uuml;rler sebebiyle senin aleyhine kıyam etmediğim i&ccedil;in Allah&rsquo;tan korkuyorum. Zira bu &ouml;z&uuml;rlerin Allah katında kabul g&ouml;rmemesinden &ccedil;ekiniyorum.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) son olarak şu hatırlatmada bulunmaktadır: &ldquo;Senin bağışlanmaz g&uuml;nahlarından biri de şarap i&ccedil;en ve k&ouml;peklerle oynaşan Yezid i&ccedil;in halktan biat toplamandır.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- İmam H&uuml;seyin&rsquo;in (a.s) Mina topraklarında yaptığı konuşma</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Muaviye&rsquo;nin h&uuml;k&uuml;metinin son zamanlarında Mina&rsquo;da Beni Haşim&rsquo;in b&uuml;y&uuml;k şahsiyetlerinin Allah resul&uuml;n&uuml;n ashabının ashabın &ccedil;ocuklarının ve tabiilerin bulunduğu dokuzy&uuml;zden fazla kimse arasında&nbsp; belgesel bir konuşma yaparak İslam &uuml;lkesine hakim olan Emevi sultası hakkında bir konuşma yapmış ve onlardan bu konuşmalarını diğer herkese ulaştırmasını istemiştir. Orada bulunan b&uuml;y&uuml;k şahsiyetlerden bu konuşmalarını yazmasını ve batanlarına d&ouml;nd&uuml;kten sonra da halkı g&ouml;r&uuml;şlerinden haberdar kılmasını istemiştir. İmam H&uuml;seyin (a.s) konuşmasına Muaviye ile başlamış ve Muaviye&rsquo;nin İslam &uuml;mmeti, &ouml;zellikle de Hz. Ali&rsquo;nin (a.s) taraftarları hakkında yaptıkları cinayetleri hatırlatmıştır.</p>\n\n<p>\n	Ravi ş&ouml;yle diyor: İmam H&uuml;seyin (a.s) bu konuşmada risalet hanedanı hakkındaki ayetleri ve Peygamberin Ehl-i Beyt hakkındaki s&ouml;zlerini hatırlatarak Mekke, Medine ve diğer topraklarda İslam&rsquo;ın dayanakları konumunda olan b&uuml;y&uuml;k şahsiyetlerden bu s&ouml;zlerini onaylamalarını ve şahit olmalarını istedi. Daha sonra onlara yemin i&ccedil;tirerek bu hakikatleri imanlı ve sorumlu bireylere ulaştırmalarını istedi. B&ouml;ylece orada bulunan herkes İmam H&uuml;seyin&rsquo;i (a.s) yemin ederek onayladı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan da &ouml;te İmam H&uuml;seyin (a.s) sekiz Zilhicce g&uuml;n&uuml; haccını Umrey-i M&uuml;frede&rsquo;ye d&ouml;n&uuml;şt&uuml;rd&uuml;. B&uuml;y&uuml;k bir halk kitlesine hitap ederek hac merasimine katılmaktan neden vazge&ccedil;tiğini bildirdi. Mekke&rsquo;ye doğru harekete doğru harekete ge&ccedil;eceğini s&ouml;yledi ve a&ccedil;ık bir şekilde ş&ouml;yle buyurdu: &ldquo;&Ouml;l&uuml;m bir gelinin kolyesi gibi insanın boynuna asılmıştır. Ben Yakub&rsquo;un Yusuf&rsquo;a duyduğu aşk ile atalarıma katılmaya gidiyorum. Şahadete eriştiğimi ve &ccedil;&ouml;l kurtlarının (Ben-i &Uuml;meyye&rsquo;nin) bedenimi par&ccedil;a par&ccedil;a ettiklerini g&ouml;r&uuml;yor gibiyim. Bu yolda kan vermek ve Allah ile g&ouml;r&uuml;şmek isteyenler harekete hazır olsunlar ben sabah erkenden yola &ccedil;ıkacağım.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu konuşmanın yanı sıra yol esnasında KErbela&rsquo;da ve Aşura gecesinde bir &ccedil;ok konuşmalar yapmış, dostlarını kalmak veya gitmek hususunda &ouml;zg&uuml;r bırakmıştır. Şimdi b&uuml;t&uuml;n bunlara rağmen İmam H&uuml;seyin&rsquo;in (a.s) devrimini ahlaki değerlerden yoksun bir patlama devrimi olarak g&ouml;rmek doğru mudur?</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; kadarıyla İmam H&uuml;seyin&rsquo;in (a.s) devrimi bilin&ccedil;li bir devrim olmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Zalim ve fasit y&ouml;neticinin h&uuml;k&uuml;meti </em></p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s) kıyamının sebeplerinden biri de s&ouml;zde İslam h&uuml;k&uuml;metinde ortaya &ccedil;ıkan sapıklıklardır. Elbette Yezid&rsquo;in h&uuml;k&uuml;meti bu sapıklıkların başlangıcı değildir. İslam devleti bir takım sahabe tarafından asıl y&ouml;r&uuml;ngesinden &ccedil;ıkartıldı ama bu sapıklıklar ilk yıllarda fazla belli değildi. Zira ilk halifeler bir &ccedil;ok bidatlara rağmen toplumsal adaleti ayakta tutmaya &ccedil;alışıyor g&ouml;z&uuml;k&uuml;yordu. Ama &uuml;&ccedil;&uuml;nc&uuml; halifeden sonra bu g&ouml;r&uuml;nt&uuml; değişmeye başladı. Sapıklıklar &ccedil;oğaldı ve toplumsal u&ccedil;urumlar b&uuml;y&uuml;d&uuml;. &Ouml;yle ki İslam ve peygamberin azılı d&uuml;şmanı olan ve sadece zahirde M&uuml;sl&uuml;man g&ouml;z&uuml;kerek İslam saflarına sızan Ebu S&uuml;fyan gibisi halifenin bulunduğu bir toplantıda a&ccedil;ık bir şekilde şu ifadeleri kullanma cesaretini g&ouml;stermişti: &ldquo;Hilafet Ben-i &Uuml;meyye&rsquo;nin eline ge&ccedil;tiğine g&ouml;re artık d&ouml;rt elle sarılın ve elden ele dolaştırın. Hilafetin Ben-i &Uuml;meyye&rsquo;den &ccedil;ıkmasına izin vermeyin. Ebedi olarak &ccedil;ocuklarınızın elinde dolup dolaşsın. Biliniz ki ne cennet vardır ve ne de bir cehennem.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu k&uuml;stah&ccedil;a tavsiyeler konuşmacının dinsizliğini ve k&uuml;fr&uuml;n&uuml; g&ouml;stermektedir. Aynı zamanda h&uuml;k&uuml;met &uuml;yelerinin sapıklığını ve cahiliye d&ouml;neminin karanlık atmosferini g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Ebu S&uuml;fyan bu s&ouml;zleri sebebiyle kınanmadı. Hatta tavsiyeleriyle yavaş yavaş amel edildi. &Ccedil;ok ge&ccedil;meden Ebu S&uuml;fyan&rsquo;ın amcasının oğlu olan halife İslam adına y&uuml;zde y&uuml;z Emevi olan bir y&ouml;netim oluşturdu ve İslam &uuml;lkesinin b&uuml;t&uuml;n makamlarını d&uuml;nya perest akrabalarının eline verdi. İlk iki halife d&ouml;neminde İslam&rsquo;ın zahirini korumak i&ccedil;in valiler, hakimler ve y&ouml;neticiler emanet ve liyakat &uuml;zere se&ccedil;iliyordu. Ama Osman&rsquo;ın hilafeti d&ouml;neminde yegane &ouml;l&ccedil;&uuml; Ben-i &Uuml;meyye hanedanına mensup olmaktı. Bug&uuml;nk&uuml; tabirle ilişkiler kurallara &uuml;st&uuml;n gelmişti.</p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) ilahi hilafeti Osman&rsquo;ın katlinden sonra bu zul&uuml;mleri ve ayrımcılığı ortadan kaldırdı. Ama bu ilahi hilafet kısa s&uuml;rd&uuml;ğ&uuml; i&ccedil;in Emevi zulm&uuml; k&ouml;kten s&ouml;k&uuml;l&uuml;p atılamadı. Hz. Ali&rsquo;nin (a.s) şahadetinden sonra Ebu S&uuml;fyan&rsquo;ın oğlu Muaviye İslam &uuml;lkesinin hakimiyetini ele ge&ccedil;irdi Ziyad Amr b.As, Semere ve Mervan gibi zalim valileri M&uuml;sl&uuml;manların namus, mal ve beyt&uuml;lmaline egemen kıldı. Hicr b. Adiyy, Reşid-i Hicri, Amr b. Hamk ve benzeri binlerce hak ve &ouml;zg&uuml;rl&uuml;k taraftarı kimseler zul&uuml;mle savaştığı ve Ehl-i Beyt&rsquo;in (a.s) yolundan sapılmasına karşı &ccedil;ıktığı ithamıyla feci bir şekilde katledildi.</p>\n\n<p>\n	Muaviye yirmi yıllık h&uuml;k&uuml;meti d&ouml;neminde fesat ocağı ve Emevilerin pis ağacının meyvesi&nbsp; olan oğlu Yezid&rsquo;in h&uuml;k&uuml;metinin temellerini g&uuml;&ccedil;lendirdi. Muaviye &ouml;ld&uuml;kten sonra hicri altmışıncı yılın Recep ayının ortasında dini terbiyeden yoksun, cahiliye kinini taşıyan ve Bedir, Uhud ve Ahzab savaşlarının acısı sebebiyle İslam ve Peygambere karşı d&uuml;şmanlık i&ccedil;ine bulunan bir kimse hilafeti ele ge&ccedil;irdi. İslam risaletinin mazharı kanunların ve hududların mecrası, M&uuml;sl&uuml;manların fikirlerinin temsilcisi ve İslam toplumunun ruhunun tecess&uuml;m&uuml; olması gereken h&uuml;k&uuml;met Muahammedi vahyi ve risaleti inkar eden ve atası Ebu S&uuml;fyan gibi d&uuml;şmanlık i&ccedil;inde bulunan aşağılık bir kimsenin eline ge&ccedil;ti.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Muaviye&rsquo;den sonra Hıristiyan &ouml;ğretileri &uuml;zere terbiye edilen ve bu dine meyleden bir kimse iş başına ge&ccedil;ti. Bu kimse cahil, şehvet perest diktat&ouml;r, ayyaş, insani kemallerden yoksun bir kimse hilafetin başına oturdu. Babası Muaviye ile arasındaki tek fark babasının m&uuml;nafık&ccedil;a zevahire riayet etmesi ama oğlunun gurur sebebiyle nifak perdesini yırtması, ger&ccedil;ek &ccedil;ehresini g&ouml;stermesi ve kutsal değerleri a&ccedil;ık&ccedil;a &ccedil;iğnemesiydi. Yezid şarap i&ccedil;iyor ayyaşlık meclislerine katılıyor korkusuzca şu şiirleri okuyordu: &ldquo;Ey şarap&ccedil;ı dostlarım! Ayağa kalkınız. G&uuml;zel sesli kızların nağmesine kulak veriniz. Kadehleri kaldırınız, &ccedil;algının g&uuml;zel nağmesi beni ezan sesini işitmekten alıkoyuyor. Ben cennet hurilerini şarap kadehinin kalan dibiyle değiştirmeye hazırım.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Yezid&rsquo;in şarabı helal kabul eden g&ouml;r&uuml;ş&uuml; hakkındaki meşhur şiiri ise şudur: &ldquo;Eğer şarap bir g&uuml;n Ahmed&rsquo;in dininde haram kılınmışsa sen onu Mesih b. Meryem&rsquo;in dini &uuml;zere i&ccedil;.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Yezid&rsquo;in sarayı fesat ve g&uuml;nah yuvasıydı. Bu sarayın k&ouml;t&uuml; etkileri Mekke veMEdine2nin kutsal &ccedil;evresine kadar varmıştı.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bu şartlar altında her ne kadar kendisinin ve aziz yakınlarının şahadeti ve ailesinin esareti pahasına da olsa İmam H&uuml;seyin (a.s) peygamberin &ouml;ğretileri &uuml;zere sessiz kalmayı haram ve kıyamı farz g&ouml;rm&uuml;şt&uuml;. Nitekim peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo; Her kim Allah&rsquo;ın haramını helal sayan, ilahi s&ouml;zleşmeyi bozan, Allah Resul&uuml;n&uuml;n s&uuml;nnetine muhalefet eden ve Allah&rsquo;ın kulları hakkında zul&uuml;m ve g&uuml;nah &uuml;zere davranan bir sultanı g&ouml;rd&uuml;ğ&uuml; halde s&ouml;z ve ameliyle ona karşı &ccedil;ıkmayan kimseyi zalim sultanla aynı yerde karar kılması Allah&rsquo;ın &uuml;zerinde bir haktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porseşha ve Pasuhha, Ayetullah Cafer Subhani, s. 221-234</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> İbn-i Kuteybe, el-İmame ve&rsquo;s Siyase, c. 1 s. 170</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> A.g.e, s. 165</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Kitab-u Selim b. Kays, s. 183-186</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Luhuf, s. 41</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> İStiab, c. 4, s. 78 ve Şerh-u Nehc2il Belağa, İBn-i Ebi&rsquo;l Hadid, c. 3, s. 443</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> El-Bidaye ve&rsquo;n Nihaye, s. 197 ve Mekatil&rsquo;ul Talibiyyin, s. 120</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Tezkiret&rsquo;ul Hevas, s. 291</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Tetimmet&rsquo;ul M&uuml;nteha, s. 43</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Muruc&rsquo;uz Zeheb, c. 3, s. 277</p>\n	</div>\n</div>','Acaba İmam Hüseyin’in (a.s) Kıyamı Bilinçli Bir Kıyam mıydı Yoksa Bilinçsiz bir Patlama mı?','','publish','closed','open','','acaba-imam-huseyinin-a-s-kiyami-bilincli-bir-kiyam-miydi-yoksa-bilincsiz-bir-patlama-mi','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2832',0,'post','',0),(2833,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<h3>\n	Doğumu</h3>\n\n<p>\n	Hz. Ali ile Hz. Fatıma&#39;nın(a.s) &ccedil;ocuklarının, Hz. Peygamber-i Ekrem&#39;in (s.a.a) torunlarının, cennet gen&ccedil;lerinin iki efendisinin ve Muhammed-i Mustafa&#39;nın (s.a.a) iki ıtırlı g&uuml;l&uuml;n&uuml;n ikincisi olup, Al-i Aba&#39;nın beşincisi olan, şehitler ve h&uuml;r insanların efendisi Hz. İmam H&uuml;seyin (a.s) Hicret&rsquo;in d&ouml;rd&uuml;nc&uuml; yılı Şaban ayının &uuml;&ccedil;&uuml;nde vahiy ve velayet yuvasında d&uuml;nyaya gelmiştir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	O Hazret&rsquo;in doğum haberi Hz. Peygamber-i Ekrem&#39;e (s.a.a) ulaşınca, Hazret Hz. Ali (a.s) ile birlikte Hz. Fatıma (a.s) nın yanına gittiler ve &quot;Esma&#39;ya&quot; &ccedil;ocuğunu getirmelerini bildirdiler. Esma onu beyaz bir beze sararak Hz. Resul-&uuml; Ekrem&#39;e (s.a.a) getirdi. Hz. Resul-&uuml; Ekrem (s.a.a) onun sağ kulağına ezan ve sol kulağına ise ikame tilavet buyurdular.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Doğumlarının yedinci kutlu g&uuml;n&uuml;nde Cebrail (a.s) indiler ve ş&ouml;yle dediler: &quot;Allah&#39;ın selamı &uuml;zerinize olsun, ey Allah&#39;ın Resul&uuml;, bu bebeğe Harun&#39;un k&uuml;&ccedil;&uuml;k oğlunun adını yani &quot;H&uuml;seyin&quot; adını koyun. &Ccedil;&uuml;nk&uuml; Harun Musa&#39;ya nasıl ise Ali de sana &ouml;yledir, şu farkla ki sen son peygambersin.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	B&ouml;ylece &quot;H&uuml;seyin&quot; adı Allah tarafından Hz. Fatıma&#39;nın (a.s) ikinci &ccedil;ocuğuna koyulmuş oldu.</p>\n\n<p>\n	Yedinci veladet g&uuml;n&uuml;nde, Hz. Fatıma-ı Zehra (a.s) yeni bebeği i&ccedil;in bir koyun &quot;akike&quot; olarak (kurban etti) kesti, o Hazret&rsquo;in başını tıraş etti ve bebeğin sa&ccedil;larının ağırlığınca g&uuml;m&uuml;ş&uuml; sadaka olarak verdi.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; imam Hz. İmam H&uuml;seyin (a.s) şehit edildiklerinde elli yedi yaşında idiler, bu m&uuml;barek &ouml;m&uuml;rlerinin altı yılı cedleri Hz. Peygamber-i Ekrem&#39;in (s.a.a) hayatta oldukları zamanda ge&ccedil;miştir. Otuz yedi yıl babaları Hz. Ali (a.s) ile birlikte bulunmuş, kırk yedi yıl da kardeşi Hz. İmam Hasan (a.s) ile birlikte olmuşlardır. Kardeşi Hz. İmam Hasan&rsquo;dan sonra ise yaklaşık on yıl hayatta kalmışlardır. Dolayısıyla imametleri&nbsp; yaklaşık on yıl s&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) k&uuml;nyeleri &quot;Ebu Abdullah&quot;idi. İmam H&uuml;seyin&#39;in (a.s) altı erkek ve &uuml;&ccedil; kız &ccedil;ocukları vardı. Hz. İmam Zeyn-&uuml;l Abidin (a.s) hari&ccedil;, Hazret&rsquo;in b&uuml;t&uuml;n erkek &ccedil;ocukları Kerbela&rsquo;da şehit edildiğinden, Hazret&rsquo;in nesli Hz. İmam Zeyn-&uuml;l Abidin (a.s) ile devam etmiştir.</p>\n\n<h3>\n	İmam H&uuml;seyin (a.s) ve Hz. Peygamber-i Ekrem (s.a.a)</h3>\n\n<p>\n	Hz. H&uuml;seyin bin Ali (a.s) &#39;nin hicretin d&ouml;rd&uuml;nc&uuml; yılında d&uuml;nyaya gelişinden Hz. Resul&uuml; Ekrem&#39;in (s.a.a) on birinci hicri yılında rıhlet etmesine kadar ge&ccedil;en zaman zarfında Hz. Peygamber-i Ekrem&#39;in (s.a.a) İmam H&uuml;seyin&#39;e (a.s) karşı &ouml;zel bir sevgi ve bağlılıkları vardı. &Uuml;&ccedil;&uuml;nc&uuml; imama g&ouml;sterilen bu ilgi ve sevgi onun makam ve derecesinin ne kadar y&uuml;ksek olduğunu vurgulamaktadır.</p>\n\n<p>\n	Selman-ı Farsi ş&ouml;yle rivayet eder: Hz. Resul-&uuml; Ekrem (s.a.a) imam H&uuml;seyin&#39;i (a.s) dizlerinin &uuml;zerine oturttular ve onu &ouml;p&uuml;p kokladıktan sonra ş&ouml;yle buyurdular: &quot;Sen b&uuml;y&uuml;ks&uuml;n, b&uuml;y&uuml;klerin oğlu ve b&uuml;y&uuml;klerin babasısın. Sen imamsın, imamın oğlu ve imamların babasısın. Sen Allah&#39;ın delili (burhanı), Allah&#39;ın delili&#39;nin oğlu ve Allah&#39;ın delillerinin babasısın, bunlar dokuz kişidir ve onların sonuncusu Kaimdir (İmam Zaman Hz. Mehdi (a.s).<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	&quot;Malik&#39;in oğlu Enes&quot; ş&ouml;yle rivayet eder: &quot;Hz. Peygamber-i Ekrem&#39;e (s.a.a) Ehl-i Beyt&rsquo;inden hangisini daha &ccedil;ok sevdiğini sorduklarında Hazret: &quot;Hasan (a.s) ve H&uuml;seyin&#39;i (a.s)&quot; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> buyurdular.</p>\n\n<p>\n	Defalarca Hz. Resul-&uuml; Ekrem (s.a.a) &quot;Hasan (a.s) ve H&uuml;seyin&#39;i (a.s) kucaklar, onları &ouml;p&uuml;p koklarlardı.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Ebu Hureyre ş&ouml;yle rivayet eder: &quot;Hz. Resul-&uuml; Ekrem (s.a.a) sevgili torunları Hasan (a.s) ve H&uuml;seyin&#39;i (a.s) omuzlarına almış bize doğru gelmekteydi. Bize ulaştığında ş&ouml;yle buyurdular:&quot; Bu iki &ccedil;ocuğumu seven beni sevmiştir ve onlara d&uuml;şmanlık besleyen bana d&uuml;şmanlık beslemiştir.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Hz. Peygamber-i Ekrem (s.a.a) ile imam H&uuml;seyin (a.s) arasındaki manevi bağı Peygamberimizin şu s&ouml;zleri a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir: &quot;H&uuml;seyin benden, ben de H&uuml;seyin&rsquo;denim.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	İmam H&uuml;seyin (a.s) ve Babaları Hz. Ali (a.s)</h3>\n\n<p>\n	İmam H&uuml;seyn&#39;in (a.s) bereketli &ouml;m&uuml;rlerinin altı yılı Hz. Peygamber-i Ekrem&#39;le (s.a.a) ge&ccedil;miştir. Hz. Peygamber-i Ekrem&#39;in (s.a.a) vefatlarından sonra otuz yıl babalarıyla birlikte olmuşlardır. Babaları Hz. Ali (a.s) sadece ve sadece insafla h&uuml;k&uuml;m vermiş, tam bir samimiyetle Rabbine kullukta bulunmuş, Allah Teala&#39;dan başka bir şey g&ouml;rmemiş, Allah&#39;tan başka bir şey istememiş ve Allah&#39;tan başkasına da ulaşmamıştır. Hilafetlerinde d&uuml;şmanları onu bir lahza dahi rahat bırakmamışlar, hakkını gasbetmiş, eziyette bulunmuşlardır ona.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu m&uuml;ddet zarfında babasının izinde y&uuml;r&uuml;m&uuml;ş, onun emrinde olmuştur. Babalarının halife olduğu zamanda Hz. İmam H&uuml;seyin İsl&acirc;mi hedefleri koruma yolunda fedak&acirc;r bir asker &ouml;rneği sergilemiş, &quot;Cemel&quot;, &quot;Sıffin&quot; ve &quot;Nehrevan&quot; savaşlarına katılmıştır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Evet, o, babası m&uuml;minlerin emirinin izinden ayrılmamış, daima Allah&#39;ın dinini desteklemiştir. Hatta bazen başkalarının huzurunda hilafeti gasbedenlere karşı &ccedil;ıkmıştır.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h3>\n	İmam H&uuml;seyin ve Ağabeyi Hz. Hasan</h3>\n\n<p>\n	Hz. Ali&#39;nin (a.s) şehadetlerinden sonra Allah ve Resul&uuml;&#39;n&uuml;n emriyle imamet, Hz. Ali&#39;nin b&uuml;y&uuml;k oğlu Hz. Hasan bin Ali&#39;ye (a.s) intikal etti, ve b&ouml;ylece İmam Hasan&#39;a (a.s) itaat etmek t&uuml;m M&uuml;sl&uuml;manlara vacip oldu. İmam H&uuml;seyin (a.s) de, dedesi Hz. Resulullah&#39;a (s.a.a) gelen vahyin terbiyesiyle b&uuml;y&uuml;m&uuml;ş ve Hz. Ali (a.s) gibi bir babayla Hz. Fatıma (a.s) gibi annenin eğitimi altında yetişmiş olduğundan ağabeyiyle aynı fikri paylaşmakta ve onun izinden y&uuml;r&uuml;mekte, onunla beraber &ccedil;alışmaktaydı.</p>\n\n<p>\n	İsl&acirc;m ve M&uuml;sl&uuml;manların hayrı i&ccedil;in İmam Hasan (a.s) Muaviye ile sulh ettiler ve bu durumun getirdiği rahatsızlıkları imam H&uuml;seyin (a.s) ağabeyi ile birlikte g&ouml;ğ&uuml;sledi. İmam H&uuml;seyin (a.s) bu anlaşmanın İsl&acirc;m ve M&uuml;sl&uuml;manların yararına olacağını bildiğinden bu duruma asla itiraz etmedi. Hatta bir g&uuml;n Muaviye İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) huzurunda onlara hakarette bulunmaya kalkışınca İmam H&uuml;seyin (a.s) onun ağzının payını vermek i&ccedil;in yerinden doğrulmuş, ama ağabeyi İmam Hasan&#39;ın m&uuml;dahalesi &uuml;zerine tekrar sabırla yerine oturmuş ve İmam Hasan (a.s) Muaviye&#39;nin cevabını bizzat vererek onu susturmuştu.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<h3>\n	İmam H&uuml;seyin (a.s) Muaviye&#39;ye Karşı</h3>\n\n<p align=\"left\">\n	İmam Hasan (a.s) (Allah ve meleklerinin selamı ona olsun) Muaviye tarafından şehid edilince, m&uuml;minlerin emirliği, M&uuml;sl&uuml;manların imameti ve rehberliği İmam H&uuml;seyin&#39;e (a.s) intikal etti.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s)&nbsp; Muaviye&#39;nin İslam&icirc; iddialarla iktidara oturduğunu, ger&ccedil;ekte ise İslamı, İsl&acirc;mileşmiş toplumu ve Allah Teala&#39;nın kanunlarını ortadan kaldırmaya &ccedil;alıştığını g&ouml;rmekteydi. O Hazret bu durumdan pek rahatsızdı. Fakat ağabeyleri İmam Hasan (a.s)&#39;ın da du&ccedil;ar oldukları durum gibi onun da ordu toplayıp Muavi&#39;ye&#39;yi İsl&acirc;mi h&uuml;kumetten alaşağı edecek g&uuml;c&uuml; yoktu.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) kararını a&ccedil;ığa vuracak olur da silah ve asker toplamaya başlayıp Muaviye&#39;yi ortadan kaldırma girişimi duyulursa hi&ccedil;bir faydalı hareket yapamadan ortadan kaldırılacağını biliyordu. Muaviye hile ve d&uuml;zenbazlıkla ve beyt&uuml;lmaldan verdiği r&uuml;şvetlerle h&uuml;k&uuml;metini ayakta tutmayı ve halkı susturmayı başarmıştı. Onun altınlarıyla beslenen bazı sahabeler uydurma hadislerle Muaviye&#39;nin iktidarını meşru g&ouml;stermeye &ccedil;alışmakta, onun muhaliflerini ise kafir ve m&uuml;şrik olarak tanıtmaktaydılar. Sahabe olan herkesin mutlaka d&uuml;r&uuml;st ve m&uuml;min de olduğunu zanneden saf halk kesimi ise bunları kabullenmekte ve Muaviye&#39;yle adamlarına itaat etmekteydiler.</p>\n\n<p>\n	Muaviye para, zorbalık ve sahtek&acirc;rlık gibi silahlarla b&uuml;t&uuml;n muhaliflerini susturmakta, direnenleri acımasızca katletmekte, &ouml;ld&uuml;remediklerini ise gizlice zehirletmekteydi.</p>\n\n<p>\n	Bu şartlarda İmam H&uuml;seyin de (a.s) bir şeyler yapmaya girişse sonu&ccedil; alamadan hile ve kurnazlıkla &ouml;ld&uuml;r&uuml;lecek ve bu t&uuml;r bir &ouml;l&uuml;mden İsl&acirc;m dini hi&ccedil; bir fayda g&ouml;remeyecekti.</p>\n\n<p>\n	Muaviye&#39;nin hayatta olduğu yıllarda Hz. İmam H&uuml;seyin (a.s) de ağabeyi Hz. İmam Hasan (a.s) gibi mazlumca yaşamış ve ciddi bir muhalefete girişmemiştir. Bazen Muaviye&#39;yle adamlarının &ccedil;irkin hareket ve davranışlarını eleştirmekle yetiniyor, b&ouml;ylece halkı gelecekte vuku bulacak olaylar i&ccedil;in &uuml;mitlendiriyordu. Muaviye kendi veliahdı olarak se&ccedil;tiği Yezid i&ccedil;in halktan biat toplamaya başladığında Hz. İmam H&uuml;seyin (a.s) şiddetle muhalefette bulunmuş, Yezid&#39;e asla biat etmemiş ve onun veliahtlığını kesinlikle kabullenmemiştir. Bu konuda Muaviye&#39;yi &ccedil;ok sert bir dille eleştirmiş, şiddetle kınayan mektuplar g&ouml;ndermiştir.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Muaviye de İmam H&uuml;seyin&#39;den (a.s) Yezid i&ccedil;in biat almakta ısrar etmedi ve bu durum, Muaviyenin &ouml;l&uuml;m&uuml;ne dek s&uuml;rd&uuml;.</p>\n\n<p>\n	Hz. İmam H&uuml;seyin&rsquo;in (a.s) Muaviye&rsquo;nin &ouml;l&uuml;m&uuml;nden sonraki Aşura g&uuml;n&uuml; Kerbela&rsquo;da şehid oluncaya kadar ge&ccedil;en s&uuml;re&ccedil;teki yaşamıyla ilgili ise dergimizin diğer makalelerinde yeterli bilgi mevcut olduğundan bu s&uuml;rece ayrıca değinmeye gerek g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -Tabers&icirc;, İ&#39;lam&#39;ul Ver&acirc;, s: 213.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Şeyh Tusi, Emali, c:1 s: 377.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Şeyh Saduk, Meani&#39;ul Ahbar, s:57.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Kuleyni, K&acirc;fi, 6/33.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Maktel-i Harezm&icirc; 1/146.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - S&uuml;nen-i Tirmizi 5/323.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Zehair&#39;ul Ukb&acirc;&nbsp; s:122.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - İsabe, İbni Es&icirc;r 11/330.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - S&uuml;nen-i Tirmizi 5/324.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - İs&acirc;be, 1/333.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - İbni Cevzi, Tezkire&#39;t-il Havas, s:34.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Şeyh M&uuml;fid, İrşad, s:173.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Rical-ı Keş&acirc;, s: 94.</p>\n	</div>\n</div>','İmam Hüseyin’in Hayatına Kısa Bir Bakış','','publish','closed','open','','imam-huseyinin-hayatina-kisa-bir-bakis','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2833',0,'post','',0),(2834,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Hicretin 60. yılı, Receb ayının ortalarında, Muaviye&#39;nin &ouml;lmesiyle oğlu Yezid hilafet makamına ge&ccedil;ti. Hilafeti eline alır almaz hemen muhtelif b&ouml;lgelerin vali ve y&ouml;neticilerine mektuplar yazarak onlara Mu&acirc;viye&#39;nin &ouml;l&uuml;m&uuml;n&uuml; bildirdi. Babası d&ouml;neminde &ouml;ng&ouml;r&uuml;len veliahtlığını ve kendisi i&ccedil;in halktan bu hususta biat alındığını hatırlattı ve onları kendi makamlarında baki kılarak halktan, kendisi adına yeniden bi&#39;at almalarını emretti.(1) Aynı mevzuda bir mektup da Medine şehrinin valilik makamına tayin edilmiş olan Velid ibn-i Utbe&#39;ye g&ouml;nderdi, ve bir not da ilave edip babası d&ouml;neminde kendisine bi&#39;at etmeyi kabul etmeyen &uuml;&ccedil; meşhur şahsiyetten de bi&#39;at almasını &ouml;nemle te&#39;kid ederek ş&ouml;yle yazdı:</p>\n\n<p>\n	&quot;H&uuml;seyn b. Ali, Abdullah b. &Ouml;mer ve Abdullah b. Z&uuml;beyr&#39;den bi&#39;at almak istediğin zaman onlara karşı sert davran; bu&nbsp; hususda onlara, biat etmedikleri s&uuml;rece hi&ccedil; bir ruhsat ve izin verme.&quot;</p>\n\n<p>\n	Velid ibn-i Utbe, Yezid&#39;in mektubu ulaşır ulaşmaz, akşamleyin, Mu&acirc;viye&#39;nin &ouml;nceki valisi olan Mervan ibn-i Hakem&#39;i yanına &ccedil;ağırtıp Yezid&#39;in mektubu hakkında onunla istişare etti. Mervan ibn-i Hakem: &quot;Muaviye&#39;nin &ouml;l&uuml;m haberi şehirde yayılmadan &ouml;nce bu ka&ccedil; kişiyi kendi yanına &ccedil;ağır ve onlardan Yezid i&ccedil;in bi&#39;at al&quot; dedi.</p>\n\n<p>\n	Velid bu &ouml;neriyi benimseyip aynı gece onların peşi sıra memur g&ouml;nderip huzuruna &ccedil;ağırttırdı. Mescid-un Nebi&#39;de birlikte oturup sohbet eden Hz. H&uuml;seyin (a.s) ve Abdullah b. Z&uuml;beyr&#39;e bu haber ulaşınca, Abdullah b. Z&uuml;beyr, geceleyin valinin yanına &ccedil;ağırılmadan endişeye kapılmasına rağmen İmam H&uuml;seyin (a.s), İbn-i Z&uuml;beyr&#39;e: &quot;&Ouml;yle sanıyorum ki Ben&icirc; &Uuml;meyye&#39;nin tağutu Muaviye ibn-i Eb&icirc; S&uuml;fyan helak olmuştur. Bu davetten maksat da oğlu Yezid i&ccedil;in bi&#39;at almaktır.&quot; diyerek konuya a&ccedil;ıklık getirdi.</p>\n\n<p>\n	Musiyr-&uuml;l Ahzan kitabının naklettiğine g&ouml;re, İmam H&uuml;seyin (a.s) s&ouml;zlerine şunu da ekledi: &quot;Ben uykuda, Muaviye&#39;nin evinde alevlerin y&uuml;kseldiğini ve minberinin alt&uuml;st olduğunu g&ouml;rd&uuml;m.&quot;</p>\n\n<p>\n	Velid&#39;in meclisine geldiğinde İmam H&uuml;seyin (a.s)&#39;ın tahmin ettiği gibi Muaviye&#39;nin &ouml;l&uuml;m haberini İmam&#39;a bildirilerek Yezid&#39;e bi&#39;at etmesi istendi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Velid&#39;e cevap olarak: &quot;Benim gibi birisinin gizli olarak bi&#39;at etmesi doğru değildir. Ki sen de b&ouml;yle bir bi&#39;ata razı olmamalısın. B&uuml;t&uuml;n Medine halkını, bi&#39;atlerini yenilemek i&ccedil;in davet ettiğinde, biz de bu işi yapmaya karar alırsak, diğer M&uuml;sl&uuml;manlarla birlikte bi&#39;at ederiz.&quot; dedi</p>\n\n<p>\n	Velid Hz. H&uuml;seyin (a.s)&#39;ın bu s&ouml;z&uuml;n&uuml; kabul edip fazla ısrar etmek istemedi. İmam (a.s) oradan ayrılmak i&ccedil;in hazırlandığında meclisde hazır bulunan Mervan b. Hakem gizlice Velid&#39;e: &quot;Eğer gecenin bu saatinde H&uuml;seyin&#39;den bi&#39;at almazsan artık kan d&ouml;k&uuml;lmedik&ccedil;e onu bi&#39;ata zorlayamazsın. Binaenaleyh bi&#39;at etmediği takdirde onun buradan ayrılmasına m&uuml;saade etme ve bi&#39;at etmezse Yezid&#39;in emrettiği gibi boynunu vur.&quot; diye uyardı.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s), Mervan&#39;ın bu tutumunu g&ouml;r&uuml;nce ona hitap ederek: &quot;Ey Zerka&#39;nın oğlu (2) sen mi beni &ouml;ld&uuml;receksin yoksa Velid mi? Yalan s&ouml;yledin ve g&uuml;nah işledin.&quot; buyurdu.</p>\n\n<p>\n	Sonra da Velid&#39;in kendisine hitaben ş&ouml;yle buyurdu: &quot;Ey emir! Bizler n&uuml;b&uuml;vvet hanedanı ve risalet madeni, meleklerin sık-sık uğradığı ve Allah&#39;ın rahmetinin (kendilerine) indiği kimseleriz. Allah-u Te&acirc;la İslam&#39;ı bizimle (Hz. Muhammed&#39;le &quot;s.a.a&quot;) başlatmış ve bizimle (Hz. Mehdi &quot;a.s&quot;) de sona erdirecektir. Ama benden kendisine bi&#39;at almak istediğin şahıs (Yezid) şarap i&ccedil;en, elini su&ccedil;suz insanların kanına bulayan, ilah&icirc; d&uuml;sturları ayaklar altına alan, alenen halkın g&ouml;z&uuml; &ouml;n&uuml;nde fısk-u f&uuml;cura baş vuran bir şahıstır. Acaba benim gibi bir kimsenin b&ouml;yle fasid birine bi&#39;at etmesi doğru olur mu? Fakat bu hususta biz ve siz geleceği nazara almalıyız; o zaman da hilafet ve bi&#39;at makamına hangimizin daha l&acirc;yık olduğunu g&ouml;receksiniz.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Velid&#39;in &uuml;midini suya d&uuml;ş&uuml;ren bu konuşmasından sonra meclisi terk etti.</p>\n\n<p>\n	&quot;L&uuml;huf&quot; ve diğer kitapların naklettiğine g&ouml;re Hz. H&uuml;seyin (a.s), Mervan b. Hakem&#39;i g&ouml;rd&uuml;ğ&uuml; gecenin sabahı, Mervan kendisine ş&ouml;yle dedi: &quot;Ey Eba Abdullah! Ben senin hayrını istiyorum, size bir teklifim vardır. Kabul ederseniz hayır ve salahınıza tamam olur.&quot; İmam (a.s): &quot;Teklifiniz nedir?&quot; diye sordu. Mervan ş&ouml;yle dedi: &quot;D&uuml;n gece Velid b. Utbe&#39;nin meclisinde s&ouml;ylendiği gibi hemen Yezid&#39;e bi&#39;at et! &Ccedil;&uuml;nk&uuml; bu iş senin, hem dinin ve hem de d&uuml;nyan i&ccedil;in daha faydalıdır.&quot;</p>\n\n<p>\n	İmam (a.s) cevaben ş&ouml;yle buyurdu: &quot;İnna lillah ve inna ileyhi raciun. M&uuml;sl&uuml;manlar, Yezid gibi bir h&uuml;k&uuml;mdara du&ccedil;ar olduğunda artık İslam&#39;la vedalaşmak gerekir. Evet, ben ceddim Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu duydum: &quot;Hilafet Ebu S&uuml;fyan hanedanına haramdır. Bir g&uuml;n Mu&acirc;viye&#39;yi minberim &uuml;zerinde g&ouml;recek olursanız onun karnını yarın.&quot; Ama Medine halkı onu, Peygamber&#39;in (s.a.a) minberi &uuml;zerinde g&ouml;rd&uuml;kleri halde &ouml;ld&uuml;rmediler. Şimdi Allah-u Te&acirc;la onları (Muaviye&#39;den daha k&ouml;t&uuml; olan) fasık Yezid&#39;e m&uuml;ptela etti.&quot;</p>\n\n<p>\n	Hatib-i Harezm&icirc;&#39;nin naklettiğine g&ouml;re Hz. H&uuml;seyin (a.s) Velid&#39;in meclisinden &ccedil;ıktığı aynı gecede Resulullah&#39;ın (s.a.a) haremini ziyaret etti, kabrinin kenarında durup ceddine ş&ouml;yle dedi: &quot;Selam olsun sana ey Allah&#39;ın el&ccedil;isi, ben senin yavrun ve kızın Fatıma&#39;nın oğlu H&uuml;seynim. Ben &uuml;mmetinin arasında onların hidayeti ve &ouml;nderliği i&ccedil;in halife kıldığın torununum. Ey Allah&#39;ın Peygamberi, şahit ol ki onlar bana yardımda bulunmadılar, beni korumadılar. İşte bunlar, seninle yeniden g&ouml;r&uuml;ş&uuml;nceye dek var olan şikayetlerimdir.&quot;(3)</p>\n\n<p>\n	İmam (a.s) hareket etmeye karar aldığı g&uuml;n&uuml;n ertesi gecesi, ikinci kez olarak ceddinin kabrini ziyaret edip Resulullah&#39;a (s.a.a) ş&ouml;yle dedi: &quot;Allah&#39;ım! Bu senin Peygamberinin kabridir, ben ise Peygamberinin kızı Fatıma&#39;nın oğluyum. Şu anda senin bildiğin bir olayla karşılaşmış bulunuyorum. Allah&#39;ım! Ben iyiliği severim, k&ouml;t&uuml;l&uuml;kten hoşlanmam. Ey celal ve ikram sahibi olan Allah! Bu kabrin ve i&ccedil;erisindeki yatan şahsın h&uuml;rmetine benim i&ccedil;in, senin ve Peygamberinin rızasına uygun olan yolu mukadder eyle.&quot; (4)</p>\n\n<p>\n	Harezmi&#39;nin nakline g&ouml;re Hz. H&uuml;seyn (a.s) o gece sabaha kadar Peygamberin kabrinin kenarında Rabbiyle m&uuml;nacat edip ibadetle meşgul oldu.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), Medine&#39;den hareket edeceği malum olunca, İmam (a.s)&#39;ın canını tehlikeye atmamasına b&uuml;y&uuml;k bir ilgi g&ouml;steren bazı yakınları, huzuruna varıp İmam&#39;a (a.s) Yezid&#39;le uzlaşmayı teklif ettiler.</p>\n\n<p>\n	Bu şahıslardan biri de &quot;&Ouml;mer b. Atraf&quot; ismiyle bilinen Hz. Ali (a.s)&#39;ın oğlu Atraf&#39;tır. L&uuml;huf kitabının naklettiğine g&ouml;re Atraf kardeşi Hz. H&uuml;seyin (a.s)&#39;ın huzuruna &ccedil;ıkıp ş&ouml;yle dedi: &quot;Kardeş! Kardeşim Hasan&#39;ın babam Hz. Ali&#39;den naklettiğine g&ouml;re seni katledecekler. Sanıyorum ki Yezid&#39;e karşı muhalefet etmen &ouml;l&uuml;m&uuml;ne sebeb olacaktır ve b&ouml;ylece o haber&nbsp; ger&ccedil;ekleşecektir. Ama Yezid&#39;e bi&#39;at edecek olursan bu tehlike yok olur; siz de &ouml;ld&uuml;r&uuml;lmekten kurtulmuş olursunuz.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) cevabında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Babam Ali (a.s), kendisinin ve benim &ouml;ld&uuml;r&uuml;leceğimizi... bana haber vermiştir. Senin bildiğin şeyi ben bilmiyor muyum? Vallahi ben hi&ccedil; bir zaman zillete boyun eğmeyeceğim... Fatımat&#39;&uuml;z- Zehra&#39;ya evlatları y&ouml;n&uuml;nden eziyet veren kimseler asla cennete girmeyeceklerdir.&quot; (5)</p>\n\n<p>\n	Hz. H&uuml;sey&#39;in (a.s) mezkur kararından dolayı, endişesini dile getiren kimselerden birisi de Hz. Ali (a.s)&#39;ın evlatlarından olan Muhammed-i Hanefiye idi. Taberi ve diğer tarih&ccedil;ilerin naklettiğine g&ouml;re, Hz. H&uuml;seyin (a.s)&#39;ın huzuruna varıp ş&ouml;yle dedi: &quot;Kardeşim! Sen halkın en sevimlisi ve en değerli olanısın. Teşhis ettiğim hayır ve salahı sana s&ouml;ylemekle m&uuml;kellefim. Sanıyorum ki, siz şimdilik m&uuml;mk&uuml;n olduğu kadar belirli bir şehirde ikamet etmezseniz daha iyi olur... Bu şehirden uzak olan bir yerde s&uuml;k&ucirc;net edip oradan halka el&ccedil;iler g&ouml;nderin, onların himayesini kazanın. Bi&#39;at ederlerse Allah&#39;a ş&uuml;kredin, Bi&#39;at etmedikleri takdirde ise zarardan uzak kalmış olursunuz...&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) kardeşi Muhammed-i Hanefiye&#39;ye cevap olarak ş&ouml;yle buyurdu: &quot;Kardeşim! Yezid&#39;e bi&#39;at etmemek i&ccedil;in bir şehirden diğer bir şehre gitmemi bana teklif ediyorsun, ama şunu bil ki eğer bu geniş d&uuml;nyada sığınılacak hi&ccedil; bir yer olmasa bile yine de ben Yezid ibn-i Mu&acirc;viye&#39;ye bi&#39;at etmeyeceğim.&quot; (6)</p>\n\n<p>\n	Bu s&ouml;zler &uuml;zerine Muhammed-i Hanefiye&#39;nin g&ouml;zlerinden yaşlar boşandı... İmam (a.s) s&ouml;z&uuml;ne ş&ouml;yle devam etti. &quot;Kardeşim Allah sana m&uuml;kafat versin, sen nasihat etme ve doğru yolu g&ouml;sterme hususunda kendi vazifeni yaptın. Fakat ben kendi vazifemi senden daha iyi biliyorum. Mekke&#39;ye hareket etmeye karar aldım. Ben, kardeşim ve kardeşimin &ccedil;ocukları ile şialarımdan bir grup yolculuk i&ccedil;in hazır durumdayız... Ama senin &uuml;zerine d&uuml;şen vazife Medine&#39;de kalman, gıyabımda Ben&icirc; &Uuml;meyye taraftarlarının git-gelini ve onların gizli hareketlerini g&ouml;z&ouml;n&uuml;nde bulundurman ve bu konuda gereken haberleri bana ulaştırmandır.&quot;</p>\n\n<p>\n	<strong>İmam H&uuml;seyin (a.s)&#39;ın Vasiyeti</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s), Medine&#39;den Mekke&#39;ye hareket ettiği vakit şu vasiyeti yazıp m&uuml;h&uuml;rleyerek kardeşi Muhammed-i Hanefiye&#39;ye verdi:</p>\n\n<p>\n	&quot;Bismillahirrahmanirrahim. Bu H&uuml;seyn b. Ali&#39;nin kardeşi Muhammed-i Hanefiye&#39;ye olan vasiyetidir. H&uuml;seyin şehadet ediyor ki Allah&#39;dan başka bir ilah yoktur. Muhammed (s.a.a) O&#39;nun kulu ve el&ccedil;isidir, hak dini (İslam&#39;ı) Allah&#39;dan (b&uuml;t&uuml;n alemlere) getirmiştir. Cennet ve cehennem haktır. Kıyamet g&uuml;n&uuml; vuku bulacaktır; onun vuku bulmasında hi&ccedil;bir ş&uuml;phe yoktur. Allah-u Te&acirc;la (b&ouml;yle bir g&uuml;nde) b&uuml;t&uuml;n insanları diriltecektir.</p>\n\n<p>\n	Ben azgınlık, makam, fesad ve zul&uuml;m i&ccedil;in Medine&#39;den ayrılmadım. Ben ceddimin &uuml;mmetini ıslah etmek, marufa emir, m&uuml;nkeri nehyetmek, ceddim Resulullah (s.a.a) ve babam Ali&#39;nin (a.s) yolunda gitmek i&ccedil;in kıyam ettim. &Ouml;yleyse kim bu ger&ccedil;eği benden kabul ederse (bana itaatta bulunursa) Allah&#39;ın yolunu kabul etmiştir ve kim de bunu reddederse (bana itaatta bulunmazsa), Allah benimle bu kavmin arasında h&uuml;kmedene kadar sabrederim (kendi yolumu tutup giderim) Allah h&uuml;kmedenlerin hayırlısıdır. Kardeşim! İşte bu benim sana olan vasiyetimdir. Muvaffakiyet Allah&#39;tandır, O&#39;na tevekk&uuml;l ediyorum, d&ouml;n&uuml;ş&uuml;m de yine O&#39;nadır.&quot; (7)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin&#39;in (a.s) Mekke&#39;deki S&ouml;zleri</strong></p>\n\n<p>\n	İmam H&uuml;seyn (a.s) Mekke&#39;ye girdiği sıralarda Abdullah b. &Ouml;mer m&uuml;stahap Umre amallerini yerine getirmek ve şahsi işlerini yapmak i&ccedil;in Mekke&#39;de kalmaktaydı. Hz. H&uuml;seyin (a.s) Mekke&#39;ye girdiği ilk g&uuml;nlerde o da Medine&#39;ye d&ouml;nmeye karar aldı. İmam (a.s)&#39;ın huzuruna gelip O&#39;na Yezid ile sulh ve bi&#39;at etmeyi teklif etti ve İmam (a.s)&#39;ı Yezide karşı muhalefet etmenin tehlikeli sonu&ccedil;larından sakındırdı.</p>\n\n<p>\n	Harezm&icirc;&#39;nin nakline g&ouml;re İmam (a.s)&#39;a ş&ouml;yle dedi: &quot;Ya Eba Abdullah! Halk Yezid&#39;e Bi&#39;at etti, dirhem ve dinar da onun elindedir, halk ister istemez ona y&ouml;nelecektir. Bu hanedanın eskiden beri size karşı d&uuml;şmanlıkları olduğu i&ccedil;in, ona muhalefet ettiğin takdirde &ouml;ld&uuml;r&uuml;lmenden ve bir grup M&uuml;sl&uuml;manların da bu yolun kurbanı olmasından korkuyorum. Ben Resulullah&#39;dan (s.a.a) ş&ouml;yle buyurduğunu duydum: &quot;H&uuml;seyin &ouml;ld&uuml;r&uuml;lecektir, halk ona yardım etmekten el &ccedil;ekerse, zillet ve hakirliğe du&ccedil;ar olur.&quot; Sen de diğer M&uuml;sl&uuml;manlar gibi bi&#39;at et ve M&uuml;sl&uuml;manların kanının d&ouml;k&uuml;lmesinden sakın.&quot; (8)</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) &ccedil;eşitli insanlarla konuştuğunda, onların her birine akıl, idrak ve basiretleri mıkdarıca m&uuml;nasib cevaplar veriyordu. Abdullah ibn-i &Ouml;mer&#39;in teklifi karşısında da ş&ouml;yle cevap verdi: &quot;Ey Eba Abdurrahman! Biliyormusun d&uuml;nya Allah katında o kadar hakirdir ki Yahya ibn-i Zekeriyya (9) gibi b&uuml;y&uuml;k bir Peygamberin kesilmiş başı Ben&icirc; İsrail&#39;in k&ouml;t&uuml; ve zinakarlarından birisine hediye olarak g&ouml;nderildi? Ben&icirc; İsrail (Allah&#39;a karşı &ouml;yle muhalefet etti ki) şafak vaktinden g&uuml;neş doğuncaya kadar tam 70&nbsp; Peygamber katlettiler. Sonra, sanki hi&ccedil;bir cinayet işlememişler gibi pazar yerlerinde oturup alış-verişleriyle meşgul oldular.</p>\n\n<p>\n	Allah-u Te&acirc;la onlara azap g&ouml;ndermede acele etmedi, onlara biraz m&uuml;hlet verdi, sonra intikam sahibi muktedir Allah, onları sert bir şekilde cezalandırdı.&quot;</p>\n\n<p>\n	İmam (a.s) daha sonra ş&ouml;yle buyurdu: &quot;Ya Eba Abdurrahman! Allah&#39;dan kork, yardımını bizden esirgeme.&quot;(10)</p>\n\n<p>\n	Saduk (r.a)&#39;in naklettiğine g&ouml;re Abdullah ibn-i &Ouml;mer kendi teklifinden netice almadığını g&ouml;r&uuml;nce İmam (a.s)&#39;a ş&ouml;yle dedi: &quot;Ya Abdullah, bu ayrılık vaktinde Resulullah&#39;ın (s.a.a) bedeninden defalarca &ouml;pt&uuml;ğ&uuml; yeri m&uuml;saade edin ben de &ouml;peyim.&quot;</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Basra Halkına Mektubu </strong></p>\n\n<p>\n	Taberi&#39;nin naklettiğine g&ouml;re Hz. H&uuml;seyn (a.s), Mekke&#39;ye girdikten sonra, Basra şehrindeki Malik b. Mesmei, Mes&#39;ud b. Amr ve M&uuml;nzir b. Carud gibi kabile reislerine birer mektup yazdı. O mektupların terc&uuml;mesi ş&ouml;yledir: &quot;Allah&#39;a hamd, Peygamber&#39;e (s.a.a) salat ve selam olsun. Allah-u Te&acirc;la Muhammed&#39;i (s.a.a) insanların arasından se&ccedil;ti. Peygamberliğiyle O&#39;na ikramda bulundu... İnsanları hidayet ettikten ve kendisine verileni halka ulaştırdıktan sonra O&#39;nun ruhunu aldı. Biz de O&#39;nun ailesi, evliyası ve varisleri idik ve insanlar arasında O&#39;nun makamına daha l&acirc;yık olan kişilerdik. Fakat bir grup, &ouml;ne atılıp bu hakkı bizden aldılar. Bizim bu hakka onlardan daha l&acirc;yık ve daha &uuml;st&uuml;n olduğumuzu bildiğimiz halde, M&uuml;sl&uuml;manların arasında fitne, ihtilaf ve ayrılık &ccedil;ıkmaması, d&uuml;şmanın onalara musallat olmaması i&ccedil;in bu duruma karşı koymayıp M&uuml;sl&uuml;manların rahatını kendi makamımıza tercih ettik. Kendi el&ccedil;imizi sizin tarafınıza g&ouml;nderip sizi, Allah&#39;ın kitabına ve Peygamberin s&uuml;nnetine davet ediyorum. Zira Peygamberin (s.a.a) s&uuml;nneti ortadan kaldırılmış (yerine) bid&#39;at ihya edilmiştir. Eğer s&ouml;z&uuml;m&uuml; kabul eder ve beni dinlerseniz ben de sizi doğru yola hidayet ederim. Vesselam-u aleykum ve rahmetullah-i ve berekatuh.&quot; (11)</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) bu mektubunda Basra halkının, İslam&#39;a muhalif olan d&uuml;zene karşı m&uuml;cadelesi hususunda kendisine yardım etmeye davet etmenin yanı sıra Ehl-i Beyt&#39;in makamını, İslam dininin tahrife uğradığını ve kendi kıyamının asıl hedefini ayrıntılı bir şekilde a&ccedil;ıklamıştır.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Kufe Halkının Mektuplarına Verdiği Cevap</strong></p>\n\n<p>\n	Kufe halkı, Hz. H&uuml;seyn (a.s)&#39;ın bi&#39;at etmekten ka&ccedil;ınıp Yezid h&uuml;k&uuml;metine karşı m&uuml;cadele vermeye kalkıştığını ve Mekke şehrine ulaştığını haber alınca İmam H&uuml;seyin&#39;e (a.s) &ccedil;ok sayıda mektup g&ouml;nderdiler. G&ouml;nderilen mektubların &ouml;zeti şundan ibarettir: &quot;Şimdi artık Muaviye &ouml;lm&uuml;ş ve M&uuml;sl&uuml;manlar onun şerrinden kurtulmuştur; bizi şaşkınlıktan kurtaracak bir İmam&#39;a muhtacız. Şimdi biz Kufe halkı olarak bu şehirde Yezid&#39;in valisi Numan b. Beşire karşı &ccedil;ıkıp onunla her t&uuml;rl&uuml; ilişkiyi kesmiş bulunmaktayız; hatta onun cemaat namazlarına bile katılmıyoruz. Sadece sizin gelmenizi bekliyoruz, elimizden gelen her yardımı sizin hedefiniz uğrunda esirgemiyeceğiz, sizin yolunuzda kendi canımız ve malımızdan da ge&ccedil;meye hazırız.&quot;</p>\n\n<p>\n	Bazı tarih&ccedil;ilerin naklettiğine g&ouml;re Kufe halkından ulaşan mektupların sayısı on iki bine aşkındı. Hz. H&uuml;seyin bu mektuplara&nbsp; cevap olarak ş&ouml;yle yazdı:</p>\n\n<p>\n	&quot;Bismillahirrahmanirrahim. H&uuml;seyn b. Ali&#39;den Kufe şehrinin ileri gelen m&uuml;min ve m&uuml;sl&uuml;manlarına. Allah&#39;a hamd, Peygamber&#39;e (s.a.a) selam ve salattan sonra, siz Kufe ehlinin en son mektubu (Hani ve Sa&icirc;d vesilesiyle) bana ulaştı. Metuplarınızda hatırlatıp ve izhar ettiğiniz şeyleri anladım; &ccedil;oğunuzun s&ouml;z&uuml; şundan ibaretti: &quot;İmam ve &ouml;nderimiz yoktur, bize, şehrimiz Kufe&#39;ye gel ki Allah-u Te&acirc;la senin vesilenle bizi hakka ve doğru yola hidayet etsin.&quot; Şimdi ben kardeşim, amcam oğlu ve ailem arasında herkesten fazla itimad ettiğim bir kimseyi (M&uuml;slim b. Akil&#39;i) size g&ouml;nderiyorum. Ona halinizi, d&uuml;ş&uuml;ncelerinizi, g&ouml;r&uuml;şlerinizi yakından &ouml;ğrenip neticeyi bana bildirmesini emrettim. Eğer Kufe halkının ekseriyetinin isteği ve aranızdaki akıl ve fazilet sahibi kimselerin g&ouml;r&uuml;ş&uuml; de, el&ccedil;ilerinizin huzuren anlattıkları ve mektuplarınızda okuduğum ve zikrettiğiniz gibi olursa ben de inşaAllah pek yakın bir zamanda size doğru hareket edeceğim.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) mektubunu şu c&uuml;mleyle sona erdirdi:</p>\n\n<p>\n	&quot;Allah&#39;a yemin ederim ki ger&ccedil;ek imam, Allah&#39;ın kitabıyla amel eden, adalete sarılan, hakka boyun eğen ve kendisini sadece Allah&#39;a adayan bir kimsedir. Vesselam.&quot; (12)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin (a.s)&#39;ın Mekke&#39;deki Hutbesi</strong></p>\n\n<p>\n	Hac mevsiminin yaklaşmasıyla M&uuml;sl&uuml;manlar ve hacılar grup grup Mekke&#39;ye geliyorlardı. Yezid ibn-i Muaviye&#39;nin emri &uuml;zere, Amr ibn-i As da zahirde hac emiri unvanı altında fakat ger&ccedil;ekte tehlikeli bir cinayeti işlemek maksadıyla Mekke&#39;ye geldi. İmam H&uuml;seyin (a.s), Amr ibn-i Said ibn-i As&#39;ın kendisini &ouml;ld&uuml;rmekle g&ouml;revlendirildiğinden haberdar oldu. İmam (a.s) Mekke&#39;nin ihtiramının korunması i&ccedil;in hac merasimine katılmadan hac amellerini Umre&#39;ye &ccedil;evirip Zil Hicce ayının sekizinde salı g&uuml;n&uuml; Mekke&#39;den Irak&#39;a doğru hareket etti. Fakat hareket etmeden &ouml;nce Beni Haşim ailesi, ve Mekke&#39;de ikamet ettiği m&uuml;ddet i&ccedil;erisinde, İmam (a.s)&#39;ın dostlarına katılan şii&#39;lerin arasında şu hutbeyi irad ettiler:</p>\n\n<p>\n	&quot;B&uuml;t&uuml;n hamdlar Allah&#39;a mahsustur, Allah neyi dilerse o olur. Kuvvet ve kudret ancak Allah&#39;dandır. Allah&#39;ın salat ve selamı O&#39;nun Resul&uuml;ne olsun.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) daha sonra ş&ouml;yle buyurdu: &quot;Gerdanlık kızların boynuna yakıştığı gibi &ouml;l&uuml;m de insanoğluna yakışır. Yakup, Yusuf&#39;u g&ouml;rmeyi arzu ettiği gibi ben de atalarımı g&ouml;rmeyi arzu ediyorum. Bana, varacağım bir katligah tayin edilmiştir. &Ouml;yle ki, o ıssız &ccedil;&ouml;llerin yırtıcı kurt ve hayvanlarının (K&ucirc;fe ordusunun) Nevavis ve Kerbela arasındaki bir yerde benim uzuvlarımı par&ccedil;aladıklarını, a&ccedil; karın ve boş dağarcıklarını da bedinimle doldurduklarını g&ouml;r&uuml;yorum. Allah&#39;ın kaza kalemiyle yazılmış olan b&ouml;yle bir g&uuml;nden kurtuluş yoktur. Allah&#39;ın razı olduğu şeye biz Ehl-i Beyt de razıyız. O&#39;nun bela ve imtihanı karşısında sabır ve istikamet g&ouml;steriyoruz. O da sabredenlerin savabını bize (tamamıyla) verecektir. Resulullah&#39;ın (s.a.a) bedeninin par&ccedil;ası olan evladlar O&#39;ndan hi&ccedil;bir zaman ayrı d&uuml;şm&uuml;yeceklerdir. Cennette de O&#39;nun yanında olacaklardır. &Ccedil;&uuml;nk&uuml; onlar Peygamberin (s.a.a) hoşnutluğu ve g&ouml;z&uuml;n&uuml;n aydınlığına vesile olup vaadesi de (ilahi h&uuml;k&uuml;metin istikrarı da) onların vasıtasıyla tahakkuk bulacaktır.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) s&ouml;zlerini şu c&uuml;mleyle sona erdirdi: &quot;Herkes bilsin ki, bizim uğrumuzda canından ge&ccedil;en ve Allah&#39;a ulaşmak yolunda kendisini feda etmeye hazır olan kimse, bizimle birlikte hareket etmelidir. &Ccedil;&uuml;nk&uuml; ben yarın sabah erkenden hareket edeceğim inşaAllah.&quot; (13)</p>\n\n<p>\n	<strong>Abdullah İbn-i Abbas&#39;ın İmam H&uuml;seyin&#39;e Teklifi.</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) hareket edeceğini ilan ettikten sonra huzuruna varan ve bu seferden vazge&ccedil;mesini teklif edenlerden biri de Abdullah ibn-i Abbas idi Abdullah s&ouml;zlerine şu c&uuml;mleyle başladı: &quot;Ey amca oğlu! Senin ayrılığına dayanmak istiyorum, fakat ger&ccedil;ekten dayanamıyorum. &Ccedil;&uuml;nk&uuml; senin, &ccedil;ıktığın bu yolculukta &ouml;ld&uuml;r&uuml;lmenden, &ccedil;ocuklarının da d&uuml;şmanın eline esir d&uuml;şmelerinden endişe ediyorum. Irak halkı, s&ouml;zlerinde durmayan insanlar oldukları i&ccedil;in onlara itimad edilmemelidir.&quot;</p>\n\n<p>\n	İbn-i Abbas s&ouml;zlerine ş&ouml;yle devam etti: &quot;... Eğer Irak halkı izhar ettikleri gibi ger&ccedil;ekten seni istiyor ve Yezidin h&uuml;k&uuml;metine de karşı iseler, ilk &ouml;nce d&uuml;şmanları olan Yezid&#39;in valisini kendi şehirlerinden dışarı &ccedil;ıkarmaları ve kovmaları gerekir... Eğer Mekke&#39;den &ccedil;ıkma hususunda ısrar ediyorsan o halde Yemen&#39;e doğru hareket etmen daha hayırlıdır...</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin (a.s)&#39;ın Abdullah b. Abbas&#39;a Cevabı</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) İbn-i Abbas&#39;ın cevabında ş&ouml;yle buyurdu. &quot;Ey amca oğlu! Allah&#39;a andolsun ki ben senin hayır isteyen ve şefkatli bir şahıs olduğunu biliyorum. Fakat ben Irak&#39;a doğru hareket etmeye karar aldım.&quot;</p>\n\n<p>\n	İbn-i Abbas, Hz. H&uuml;seyin (a.s)&#39;ın bu s&ouml;z&uuml;n&uuml; duyunca artık meseleyi fazla mevzu bahis etmeden ş&ouml;yle dedi: &quot;Anlaşılan sefere &ccedil;ıkmayı kararlaştırmışsın ama hi&ccedil; değilse &ccedil;oluk-&ccedil;ocuğu beraberinde g&ouml;t&uuml;rme. &Ccedil;&uuml;nk&uuml; seni, onların g&ouml;zleri &ouml;n&uuml;nde &ouml;ld&uuml;receklerinden korkuyorum.&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) İbn-i Abbas&#39;ın bu teklifine karşılık ş&ouml;yle buyurdu: &quot;Allah&#39;a andolsun ki onlar, kanımı d&ouml;kmedik&ccedil;e benden vazge&ccedil;meyeceklerdir. Bunu yaptıkları takdirde de Allah-u Te&acirc;la onlara, kendilerini zelil ve hakir kılacak birini g&ouml;nderir. &Ouml;yle ki onlar, hanımların hayızlık anında kullandığı bezden de aşağı ve hor bir duruma d&uuml;şeceklerdir.&quot; (14)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin (a.s)&#39;ın Mekke-Kerbela Yolu Boyunca Buyurduğu S&ouml;zler</strong></p>\n\n<p>\n	Irak seferinden vazge&ccedil;meyi Hz. H&uuml;seyn&#39;e (a.s) teklif eden kişilerden beşincisi Arapların meşhur şairi Ferezdak&#39;tır. Hz. H&uuml;seyin (a.s) Mekke&#39;den Irak&#39;a doğru hareket ettiği zaman Ferazdak da hac farizasını eda edebilmek i&ccedil;in Mekke&#39;ye doğru geliyordu. Merhum şeyh Mufid Ferazdak&#39;ın kendisinden ş&ouml;yle naklediyor: &quot;Ben H. 60. yılda annemle birlikte hac farizasını eda edebilmek i&ccedil;in Mekke&#39;ye gidiyordum. Harem&#39;in yakınlarına vardığımda... Irak&#39;a doğru giden Hz. H&uuml;seyn (a.s)&#39;ın kafilesi ile karşılaştım ve hemen huzuruna &ccedil;ıktım. Selam verip musafaha ettikten sonra: &quot;Ey Resulullah&#39;ın torunu!... Hac farizasını eda etmeden Mekke&#39;den b&ouml;yle acele olarak &ccedil;ıkmanızın sebebi nedir?&quot; diye sordum. Hz. H&uuml;seyn (a.s): &quot;Eğer acele etmeseydim beni yakalıyacaklardı.&quot; buyurdu.</p>\n\n<p>\n	Ferazdak daha sonra ş&ouml;yle devam ediyor:&quot;... İmam (a.s) benden: &quot;Irak halkının, mevcud durumlar hakkında g&ouml;r&uuml;şleri nelerdir?&quot; diye sordu. Ben ise cevaben: &quot;Durumu bilir kişiden sorup &ouml;ğrenmek istiyorsunuz. Biliniz ki halkın kalpleri sizinledir, ancak kılı&ccedil;ları aleyhinizedir. M&uuml;kadderat Allah&#39;ın elindedir, dilediği şekilde yapar&quot; dedim.</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Doğru s&ouml;yledin, m&uuml;kadderat Allah&#39;ın elindedir... Eğer kaza ve k&acirc;der dilediğimiz şekilde olursa Allah&#39;a nimetleri karşısında ş&uuml;krederiz; ş&uuml;kretmek i&ccedil;in yardım dilenen de O&#39;dur. Eğer kaza ve k&acirc;der, isteğimiz arasında engel olur, işlerimiz dilediğimiz şekilde gitmezse, yine de niyeti hak ve batını takva olan (kalbine takva h&uuml;kmeden) bir kimse, doğru yoldan &ccedil;ıkmamıştır.&quot; (15)</p>\n\n<p>\n	Ferazdak ş&ouml;yle devam ediyor: &quot;İmam H&uuml;seyn (a.s)&#39;ın s&ouml;z&uuml; tamamlandığında: &quot;Evet, s&ouml;z&uuml;n&uuml;z doğrudur, &ouml;n&uuml;n&uuml;ze hayır &ccedil;ıksın.&quot; dedim. Daha sonra hac ve diğer bazı şeyler hususunda bir ka&ccedil; soru sordum. İmam (a.s) bu sorularımı cevabladıktan sonra, vedalaşıp bineğini s&uuml;rd&uuml;, b&ouml;ylece birbirimizden ayrıldık.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin (a.s)&#39;ın K&ucirc;fe Halkına İkinci Mektubu</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) K&ucirc;fe&#39;ye doğru hareketinde <strong>&quot;Hacir&quot; </strong>adındaki konağa vardığında, bu mektubu K&ucirc;fe halkına hitaben ve Muslim b. Akil&#39;e cevap olarak yazıp &quot; Kasys b. M&uuml;sehher-i Saydav&icirc;&quot; vasıtasıyla onlara g&ouml;nderdi: &quot;Allah&#39;a hamd, Peygambere salat ve selamdan sonra. Bize yardım etmek ve hakkımızı talep etmek i&ccedil;in toplanmış olduğunuzu bildiren Muslim b. Akil&#39;in mektubu bana ulaştı. Allah-u Te&acirc;la hepimize g&uuml;zel ihsanda bulunmasını (akibetimizi hayır etmesini) ve bu ittihada karşı da size en b&uuml;y&uuml;k sevabları lutufta bulunmasını niyaz ederim. Ben de Zil Hicce ayının sekizi, salı g&uuml;n&uuml; Mekke&#39;den ayrılıp size doğru hareket ettim. El&ccedil;im size ulaştığında işlerinizi s&uuml;ratle d&uuml;zene koyun. Ben de bu bir ka&ccedil; g&uuml;n i&ccedil;erisinde gelip size ulaşırım.&quot; (16)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s) Ni&ccedil;in K&ucirc;fe&#39;yi Tercih Etti?</strong></p>\n\n<p>\n	Bu soruya kısa bir şekilde ş&ouml;yle cevap vermek m&uuml;mk&uuml;nd&uuml;r: Acaba Hz. H&uuml;seyn (a.s) bunca mektup ve istekler karşısında, Irak ve K&ucirc;fe seferini durdurmuş olsaydı mak&ucirc;l bir mazereti olur muydu? Eğer K&ucirc;fe halkı, &quot;Biz Hz. H&uuml;seyn&#39;in (a.s) yolunda can ve malımızdan ge&ccedil;meye hazırdık&quot; iddiasında bulunsalardı veya &quot;Bize &ouml;nderlikte bulunması i&ccedil;in İmam H&uuml;seyin&#39;e (a.s) rica ettik, fakat O bizim isteklerimize itina g&ouml;stermedi&quot; deselerdi, İmam (a.s) da onlara; &quot;Ben sizin bana karşı vefasız olacağınızı bildiğim i&ccedil;in isteklerinize m&uuml;sbet cevap vermedim&quot; demesi ikna edici bir cevap olur muydu? Acaba onlar b&ouml;yle bir zamanda; Biz davetimizde samimiydik, sana karşı vefalı da kalacaktık&quot; iddiasında bulunmazlar mıydı?</p>\n\n<p>\n	Başka bir ifadeyle, İmam H&uuml;seyn (a.s) burada tarihin kavşak noktasında durmaktaydı. &Ouml;yle ki İmam H&uuml;seyn (a.s) K&ucirc;fe halkının isteklerine olumlu cevap vermezse tarihin karşısında mahk&ucirc;m olacaktı. Tarih, şartların olduk&ccedil;a elverişli ve musaid olduğuna, ama İmam H&uuml;seyn (a.s)&#39;ın bu m&uuml;him fırsattan istifade etmediğine veya etmek istemediğine ya da korku ve vahşet sebebiyle bu meseleden el &ccedil;ektiğine h&uuml;kmedecekti.</p>\n\n<p>\n	Bu y&uuml;zden Hz. H&uuml;seyin (a.s), kendisine ellerini uzatan kimselere h&uuml;cceti tamamlamak i&ccedil;in onların isteklerine olumlu cevap verdi.</p>\n\n<p>\n	<strong>K&ucirc;fe Yolunda</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) Kerbela seferinde <strong>&quot;H&uuml;zeymiye&quot;</strong> ismindeki konağa vardı, bir g&uuml;n orada kalıp dinlendi. İşte bu konakda, Hz. Zeyneb (a.s) sabah erkenden kardeşinin huzuruna gelip ş&ouml;yle dedi: Kardeşim, bu iki beyt şiir sanki gayıptan bana ilham oldu ve daha &ccedil;ok ıstırap ve &uuml;z&uuml;nt&uuml;me yol a&ccedil;tı:</p>\n\n<p>\n	Ey g&ouml;z, yaşla dolup taş&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ağla ağla durmadan</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; kim ağlayacak&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şehidlere sonradan</p>\n\n<p>\n	Ağla o kervana&nbsp; ki&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Takdir ile&nbsp; y&uuml;r&uuml;yor</p>\n\n<p>\n	Ahde vefa etmeye&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;l&uuml;m onu s&uuml;r&uuml;yor.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s), bacısı Zeyneb-i Kubra&#39;ya cevabında tek bir kısa c&uuml;mleyle iktifa etti:</p>\n\n<p>\n	&quot;Ey bacım! Allah&#39;ın takdir ettiği şey mutlaka vuku bulacaktır.&quot; (17)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s) Sa&#39;lebiyye konağında</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın kafilesi <strong>&quot;H&uuml;zeymiye&quot;</strong> ve <strong>&quot;Zerud&quot; </strong>dan sonra &quot;<strong>Sa&#39;lebiyye</strong>&quot; konağına vardı.</p>\n\n<p>\n	Ş&icirc;a&#39;nın b&uuml;y&uuml;k muhaddisi Şeyh Saduk ve Hatib-i Harezm&icirc;&#39;nin naklettiklerine g&ouml;re bir şahıs &quot;Sa&#39;lebiyye&quot; konağında Hz. H&uuml;seyin (a.s)&#39;ın huzuruna &ccedil;ıkıp şu ayetin tefsirini sordu: &quot;Kıyamet g&uuml;n&uuml;, herkesi ve her toplumu kendi imam ve &ouml;nderleriyle &ccedil;ağıracağız.&quot; (İsra / 72.)</p>\n\n<p>\n	İmam (a.s) cevabında ş&ouml;yle buyurdu: &quot;Evet, &ouml;yle imam ve &ouml;nderler vardır ki, insanları doğru yola, saadet ve mutluluğa doğru &ccedil;ağırır; bir grup insanlar da ona icabet edip itaat ederler. &Ouml;yle &ouml;nderler de vardır ki bedbahtlık ve sapıklığa davet eder; diğer bir grup da ona olumlu cevap verirler. Birinci grup cennete, ikinci grup ise cehenneme gider.&quot;</p>\n\n<p>\n	İmam (a.s) daha sonra; &quot;İşte bu Allah-u Te&acirc;la&#39;nın buyurduğu &quot;Bir gurup cennettediler, diğer bir grup da cehennemde&quot; (18) ayetinin diğer bir manasıdır&quot; diye buyurdular.</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp; Hz. H&uuml;seyin (a.s)&#39;ın Ş&uuml;kuk Konağındaki S&ouml;z&uuml;</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), K&ucirc;fe b&ouml;lgesine doğru ilerlerken herg&uuml;n K&ucirc;fe ve Irak halkından olan &ccedil;eşitli insanlarla karşılaşıyordu. Sa&#39;lebiyye konağını arkasında bırakıp &quot;Ş&uuml;kuk&quot; ismindeki diğer bir konağa vardığında K&ucirc;fe&#39;den gelen bir kişiyle karşılaşır, o adamdan K&ucirc;fe&#39;nin durumunu ve oradaki insanların ne fikirde olduklarını soruyor, o adam da; &quot;Ey Resulullah&#39;ın torunu! Irak halkı sana karşı muhalefet etmek ve savaşmak i&ccedil;in birbiriyle birleşip anlaşmışlardır.&quot; diyor.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s) o adamın s&ouml;z&uuml;ne karşılık ş&ouml;yle buyuruyor: &quot;İşler Allah&#39;a mahsustur (olaylar O&#39;nun emriyle vuku bulur.) Dilediği ve salah g&ouml;rd&uuml;ğ&uuml; şeyi yapar. Allah-u Te&acirc;la, her g&uuml;n bir işdedir (yani her zaman i&ccedil;in &ouml;zel bir iradesi vardır.)&quot;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) daha sonra şu şiiri okuyor:</p>\n\n<p>\n	&quot;Eğer bu d&uuml;nya hayatı bazılarının nazarında değerli sayılıyorsa,</p>\n\n<p>\n	Allah&#39;ın m&uuml;kafat d&uuml;nyası daha y&uuml;ce ve değerlidir.</p>\n\n<p>\n	Eğer d&uuml;nya malı ve serveti ondan bir g&uuml;n el&ccedil;ekmek i&ccedil;in toplanmışsa,</p>\n\n<p>\n	İnsanın b&ouml;yle bir servet i&ccedil;in cimrilik yapmaması gerekir.</p>\n\n<p>\n	Eğer rızıklar takdir edilmiş b&ouml;l&uuml;nm&uuml;şse,</p>\n\n<p>\n	İnsanın servet elde etmekte ihtirasının az olması daha iyidir.</p>\n\n<p>\n	Eğer bu bedenler &ouml;l&uuml;m i&ccedil;in yaratılmışsa,</p>\n\n<p>\n	İnsanın Allah yolunda &ouml;ld&uuml;r&uuml;lmesi daha &uuml;st&uuml;nd&uuml;r.&quot;</p>\n\n<p>\n	&quot;Ey Muhammed (s.a.a) hanedanı, Allah&#39;ın selamı &uuml;zerinize olsun ben en yakın zamanda aranızdan ayrılacağım.&quot; (19)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın &quot;Z&uuml;bale&quot; Konağındaki Konuşması</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın kafilesi &quot;Ş&uuml;kuk&quot; konağından sonra &quot;Z&uuml;bale&quot; konağına vardı. Bu konakta K&ucirc;fe&#39;deki taraftarlarından eline ulaşan bir mektup vasıtasıyla artık resmen M&uuml;slim, Han&icirc; ve Abdullah ibn-i Yektur&#39;un katledilme olayından haberdar oldu. Hz. H&uuml;seyn (a.s) dostlarının arasında, mektubu elinde tuttuğu halde ş&ouml;yle buyurdu: &quot;Bismillahirrahmanirrahim. Allah&#39;a hamd, Peygambere salat ve selam olsun. Bize &uuml;z&uuml;c&uuml; bir haber ulaşmıştır. Bu &uuml;z&uuml;c&uuml; haber M&uuml;slim ibn-i Akil, Han&icirc; ibn-i Urve ve Abdullah ibn-i Yektur&#39;un &ouml;ld&uuml;r&uuml;lme haberleridir. Şia&#39;larımız bize yardım etmekten vazge&ccedil;mişlerdir. Sizden geri d&ouml;nmek isteyen geri d&ouml;nebilir ve bizden taraf onun &uuml;zerinde hi&ccedil;bir hak yoktur.&quot; (20)</p>\n\n<p>\n	<strong>Bu Teklifin Sebeb ve Neticesi</strong></p>\n\n<p>\n	Taberi Hz. H&uuml;seyn (a.s)&#39;ın teklifi hususunda ş&ouml;yle diyor: Hz. H&uuml;seyin (a.s), yol esnasında O&#39;nun kervanına katılan kimselerin ne &uuml;mitle katıldıklarını iyice biliyordu. Onlar, İmam H&uuml;seyn (a.s)&#39;ın, halkı ona uyan ve emirlerini kabul eden bir şehre gittiğini d&uuml;ş&uuml;n&uuml;yorlardı. Fakat İmam (a.s), meselenin ger&ccedil;eğini bilmeyen şahısların kendisiyle beraber gelmesini sevmediği ve meselenin i&ccedil; y&uuml;z&uuml; onlara aşikar olduktan sonra bu seferden vazge&ccedil;eceklerini bildiği i&ccedil;in bu teklifi onlara sundu ve eline ulaşan mektubun mazmununu a&ccedil;ık&ccedil;a onlara s&ouml;yledi.&quot;</p>\n\n<p>\n	Taberi, bu &ouml;nerinin neticesini ş&ouml;yle naklediyor: &quot;Hz. H&uuml;seyn (a.s)&#39;ın konuşmasından sonra, İmam (a.s)&#39;la birlikte gelen toplum, grup-grup sağa sola dağıldılar; &ouml;yle ki Hz. H&uuml;seyin (a.s) kendisiyle birlikte Medine&#39;den gelen yakın dostlarıyla yalnız kaldı.&quot;</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Akabe Vadisindeki S&ouml;zleri </strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın kafilesi &quot;Z&uuml;bale&quot; konağından hareket ettikten sonra &quot;Akabe vadisi&quot; ismindeki diğer bir konağa vardı. İbn-i Kuleveyh&#39;in İmam Sadık&#39;dan (a.s) naklettiğine g&ouml;re İmam (a.s) bu konakda g&ouml;rd&uuml;ğ&uuml; uyku m&uuml;nasebetiyle ashabına ve dostlarına ş&ouml;yle buyurdu: &quot;Ben kendimi makt&uuml;l g&ouml;r&uuml;yorum. (Beni &ouml;ld&uuml;receklerdir.) &Ccedil;&uuml;nk&uuml; r&uuml;yamda birka&ccedil; k&ouml;peğin bana saldırıp ısırdığını g&ouml;rd&uuml;m, onların en &ccedil;ok saldıranı ve k&ouml;t&uuml;s&uuml; ise alaca renkli olanıydı.&quot; (21)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Şeraf&#39;da &Ouml;ğle Namazından Sonraki Konuşması</strong></p>\n\n<p>\n	Nur kafilesi Akabe vadisini de arkasında bıraktıktan sonra .&quot;Şeraf&quot; ismindeki diğer bir konağa vardı. Hz. H&uuml;seyn (a.s) bu b&ouml;lgeye ulaştıktan sonra, İmam (a.s)&#39;ın hareketini &ouml;nlemekle memur olan H&uuml;r ibn-i Riyah&icirc; de bin savaş&ccedil;ı erle birlikte bu konağa vardı. Bu konakda Hz. H&uuml;seyn (a.s) iki kısa konuşmanın zımnında, kendi mevkisi ve Beni &Uuml;meyye hanedanının durumunu ve seferinin sebebinin ne olduğunu H&uuml;rr&#39;&uuml;n askerlerine beyan etti.</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın &ouml;ğle namazını kıldıktan soraki konuşması: &quot;Ey insanlar! Benim s&ouml;zlerim sizlere h&uuml;ccet ve Allah katında mesuliyetten kurtulmak ve vazifeyi yapmaktan ibarettir. Ben, &quot;Bizim &ouml;nderimiz yoktur, davetimizi kabul edip bize taraf hareket et t&acirc; ki Allah-u Te&acirc;la senin vesilenle bizi doğru yola hidayet etsin&quot; şeklindeki g&ouml;nderdiğiniz mektup ve el&ccedil;ilerinizden sonra size doğru gelmişim. Eğer davetlerinizde sadıksanız işte ben gelmişim... Ama yok eğer gelmemden razı değilseniz o zaman geldiğim b&ouml;lgeye geri d&ouml;nerim.&quot; (22)</p>\n\n<p>\n	H&uuml;rr&#39;&uuml;n askerleri Hz. H&uuml;seyn (a.s)&#39;ın s&ouml;z&uuml; karşısında susmayı tercih ettiler. B&ouml;ylece &ouml;ğle namazı İmam (a.s)&#39;ın s&ouml;zleriyle sona erdi. Daha sonra ikindi namazının vakti ulaştı. Namaz kıldıktan sonra tekrar İmam (a.s) bir konuşma yaptı. Bu konuşmada yine onların davetlerinden ve... s&ouml;z etti. H&uuml;r ise; &quot;Bizim bu davet mektuplarından haberimiz yoktur.&quot; dedi. Bunun &uuml;zerine İmam H&uuml;seyn (a.s), &quot;Akabet b. Sem&#39;an&quot;a, K&ucirc;fe halkının mektublarıyla dolu olan heybeyi getirmesini emretti. Ama H&uuml;r yine de bu mektuplardan habersiz olduğunu s&ouml;yledi. Bu sırada İmam (a.s) ile H&uuml;rr&#39;&uuml;n arasında, İmam (a.s)&#39;ın hareketine dair bazı konuşma ve tartışmalar oldu. &Ccedil;&uuml;nk&uuml; İmam (a.s) K&ucirc;fe&#39;ye doğru gitmek istiyordu. H&uuml;r de memur olduğu &uuml;zere İmam (a.s)&#39;ın K&ucirc;fe&#39;ye doğru hareketini engellemeye kesin karar almıştı. Fakat H&uuml;r, İmam (a.s)&#39;ın kendi kararından vazge&ccedil;meyeceğini... g&ouml;r&uuml;nce ş&ouml;yle dedi: &quot;Hareket etmeye karar aldığınıza g&ouml;re, kendiniz i&ccedil;in ne K&ucirc;fe&#39;ye ve ne de Medine&#39;ye ulaşacak bir yol se&ccedil;in ben de bu arada fırsattan yararlanıp İbn-i Ziyad&#39;a barışcı bir mektup yazayım, şayet Allah-u Te&acirc;la beni sana karşı savaşmaktan kurtarır.&quot;</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Beyza Konağındaki S&ouml;zleri</strong></p>\n\n<p>\n	Şeraf konağından hareket ettikten sonra her iki kafile birbirinin parelelinde hareket ediyorlardı. Suyu ve rahatlığı fazla olan yerlere ulaştıklarında orada konaklıyorlardı. Konakladıkları yerlerden biri de &quot;Beyza&quot; konağıydı. Bu konakda yine İmam H&uuml;seyn (a.s) bir fırsat bularak H&uuml;rr&#39;&uuml;n&nbsp; askerlerine bazı ger&ccedil;ekleri anlatıp kıyam ve hareketinin asıl sebebini ş&ouml;yle teşrih etmiştir:</p>\n\n<p>\n	&quot;Ey insanlar! Resulullah buyurmuştur ki, &quot;Her kim Allah&#39;ın haramını helal bilen, ahdini bozan, Resul&uuml;n&uuml;n s&uuml;nnetine muhalif olan, kulları arasında g&uuml;nah ve haksızlık yapan zalim bir y&ouml;netici g&ouml;r&uuml;r, ameli ve s&ouml;z&uuml;yle ona karşı muhalefet etmezse Allah-u Te&acirc;la b&ouml;yle bir adamı, o zalimi sokacağı yere (cehennem&#39;e) sokar.&quot; Ey insanlar! bilin ki, bunlar (Ben&icirc; &Uuml;meyye) Allah&#39;ın itaatını terkedip Şeytan&#39;ın itaatına sarıldılar. Fesadı yayıp ilahi sınırları tatil ettiler. Fey&#39;&icirc; (Peygamber ailesine mahsus olan ganimeti) kendilerine ayırdılar. Allah&#39;ın haramını helal, helalını da haram ettiler (emr ve nehiylerini değiştirdiler.) Ben M&uuml;sl&uuml;man toplumu hidayet etmeye ve onlara &ouml;nderlik yapmaya ceddimin dinini değiştiren fasidlerden daha l&acirc;yığım.</p>\n\n<p>\n	Bi&#39;at ettiğinize, beni d&uuml;şman karşısında yalnız bırakmayacağınıza ve yardımınızı benden esirgemeyeceğinize dair bana bir &ccedil;ok davet mektubları ve el&ccedil;ileriniz geldi. Bu bi&#39;ata sadık olduğunuz takdirde, adet ve insan&icirc; değerlere ulaşmış olursunuz. Zira ben Ali ve Peygamberin kızı Fatıma&#39;nın oğluyum. ...Eğer bana karşı ahdinizi bozar ve bi&#39;atiniz &uuml;zerinde durmazsanız, zaten yeni bir şey yapmış sayılmazsınız. &Ccedil;&uuml;nk&uuml; babama, kardeşime ve amcam oğlu M&uuml;slim&#39;e de aynı mu&acirc;meleyi yaptınız. Aldatılan, sizin s&ouml;zlerinize g&uuml;venen kimsedir. Siz nasibinizi elde etmekde hata eden ve payını boş yere elden &ccedil;ıkaran kimselersiniz. Kim ahdini bozar da s&ouml;z&uuml;n&uuml;n &uuml;zerinde durmazsa, yaptığı iş kendi zararına tamam olur. Allah-u Te&acirc;la, beni sizden m&uuml;stağni kılar inşaAllah.&quot; (23)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Ebu Hirem&#39;e Verdiği Cevap</strong></p>\n\n<p>\n	&quot;R&uuml;heyme&quot; konağında Ebu Hirem ismindeki K&ucirc;fe&#39;li bir kişi, Hz. H&uuml;seyn (a.s)&#39;ın huzuruna varıp ş&ouml;yle dedi. &quot;Ey Resulullah&#39;ın torunu, seni ceddinin hareminden &ccedil;ıkaran sebeb nedir?&quot;</p>\n\n<p>\n	İmam (a.s) cevaben ş&ouml;yle buyurdu. &quot;Ey Eba Hirem! &Uuml;meyye oğulları, &ccedil;irkin s&ouml;zlerle şahsiyetime dokundular, buna karşı sabrettim, malımı, servetimi yağmaladılar sabrettim. Fakat kanımı d&ouml;kmek istediklerinde şehrimi terk etmek zorunda kaldım. Allah&#39;a andolsun ki bunlar beni katledeceklerdir. Allah-u Te&acirc;la da onları b&uuml;y&uuml;k bir zillet ve keskin bir kılıca d&uuml;&ccedil;ar edecek, kendilerini hor, hakir eden bir kimseyi onlara musallat kılacaktır. O zaman da bir kadının kendi arzuları doğrultusunda halkının mal ve canına h&uuml;kmettiği Seba kavminden daha &ccedil;ok hor ve zelil bir duruma d&uuml;şeceklerdir.&quot; (24)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Tirimmah b. Adi ve Dostlarına Verdiği Cevap</strong></p>\n\n<p>\n	Taberi ş&ouml;yle diyor: Amr b. Halid, Sa&#39;d, Mecme ve Nafi b. Hilal ismindeki d&ouml;rt kişi, Tirimmah b. Ad&icirc;&#39;yle birlikte K&ucirc;fe&#39;ye doğru hareket edip &quot;Uzeyb&#39;&uuml;l Hicanat&quot; konağında İmam (a.s) ile karşılaştılar. İmam (a.s)&#39;la konuşurken ş&ouml;yle dediler. &quot;Ey Resulullah&#39;ın torunu! Tirimmah yol boyunca hedy (kaval &ccedil;alma) yerine şu şiirleri okuyarak develeri s&uuml;r&uuml;yordu:</p>\n\n<p>\n	G&uuml;zel devem ne olur zahmetimde incime</p>\n\n<p>\n	Yorulma sen, usanma &ccedil;ilelere gam yeme</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Eşsiz binicilere g&ouml;t&uuml;r beni kendinle</p>\n\n<p>\n	En iyi yolculara g&ouml;t&uuml;r beni kendinle</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şafak hen&uuml;z doğmadan, karanlığı boğmadan</p>\n\n<p>\n	Hareket et, y&uuml;r&uuml; git, yerinde hi&ccedil; durmadan</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;yle bir servere ki h&uuml;rd&uuml;r, g&ouml;ğs&uuml; geniştir</p>\n\n<p>\n	Allah getirmiş onu, işi en iyi iştir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ya Rab, O p&acirc;k v&uuml;cudu belalardan koru sen</p>\n\n<p>\n	Asla bırakma s&ouml;ns&uuml;n bu ilah&icirc; nuru sen&nbsp; (25)</p>\n\n<p>\n	Tirimmah&#39;ın İmam (a.s)&#39;la g&ouml;r&uuml;şmeye olan arzusunu dile getiren şiirleri Hazretin huzurunda okununca İmam (a.s) cevaben ş&ouml;yle buyurdular: &quot;Allah&#39;a andolsun ki ben, Allah-u Te&acirc;la&#39;nın bizim hakkımızda iradesinin hayır olmasını &uuml;mid ediyorum...&quot; (26)</p>\n\n<p>\n	Daha sonra Hz. H&uuml;seyn (a.s) K&ucirc;fe halkının akide ve d&uuml;ş&uuml;nce tarzlarını sordu. Onlar cevaben: &quot;Ey Resulullah&#39;ın torunu! K&ucirc;fe kabilelerinin b&uuml;y&uuml;klerine gelince İbn-i Ziyad&#39;dan &ccedil;ok b&uuml;y&uuml;k ve değerli r&uuml;şvetler almışlardır. Diğer fertlere gelince de onların kalbleri seninledir, kılı&ccedil;larıysa aleyhinedir.&quot; dediler. Yine İmam (a.s)&#39;ın el&ccedil;isi olan Kays b. M&uuml;sehher-i Saydav&icirc;&#39;nin &ouml;ld&uuml;r&uuml;lme haberini Hazrete bildirdiler. Hz. H&uuml;seyn (a.s) bu &uuml;z&uuml;c&uuml; haberi duyar duymaz şu ayeti okudu: &quot;M&uuml;minlerden &ouml;yle erler vardır ki Allah&#39;a verdikleri s&ouml;zde sadık kaldılar. Kimi adağını &ouml;dedi (şehid oldu) kimi de (şehid olmayı) bekliyor. Onlar asla verdikleri s&ouml;z&uuml; değiştirmediler&quot; (Ahzab-23)</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) daha sonra ş&ouml;yle dua etti. &quot;Allah&#39;ım! Cenneti bize ve onlara nasib et. Bizleri ve onları kendi rahmetinde, korunmuş olan sevablarının en beğenilenine ulaştır.&quot;</p>\n\n<p>\n	<strong>Kerbela Yakınlarında</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) &quot;Kasr-ı Beni Mekatil&quot; konağında sabaha yakın bir vakitte, gen&ccedil;lere tulumları suyla doldurmalarını emretti, ve bir sonraki menzile doğru hareket edildi. Kafilenin hareketi esnasında İmam (a.s) istirca &quot;İnna lillah ve inna ileyhi raciun...&quot; (27) kelimesini tekrarladığı defalarca duyuldu. Hz. H&uuml;seyn (a.s)&#39;ın yiğit oğlu Ali Ekber, Hazretten bu istirca kelimesinin sebebini sorduğunda İmam (a.s) ş&ouml;yle buyurdu: &quot;Ben hafif bir uykuya daldım bir s&uuml;vari zahir olup ş&ouml;yle diyordu: &quot;Bu topluluk geceleyin y&uuml;r&uuml;yor, &ouml;l&uuml;m de onları takip ediyor.&quot; B&ouml;ylece o topluluğun bizlerin olduğunu ve &ouml;l&uuml;m&uuml;n de bize haber verilmiş olduğunu &ouml;ğrendim.&quot;</p>\n\n<p>\n	Ali Ekber. &quot;Allah k&ouml;t&uuml; bir olay karşımıza &ccedil;ıkarmasın, biz hak değil miyiz?&quot; dediğinde İmam (a.s): &quot;Evet Allah&#39;a andolsun ki biz hak yolundayız.&quot; buyurdu. Hz. Ali Ekber: &quot;&Ouml;yleyse hak yolunda &ouml;lmekten hi&ccedil;bir korkumuz yoktur&quot; dedi.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s) bunu duyunca ş&ouml;yle buyurdu: &quot;Allah-u Te&acirc;la bir evlada babasından taraf vereceği en iyi m&uuml;kafatla m&uuml;kafatlandırsın seni.&quot;</p>\n\n<p>\n	Evet, eğer &ouml;ld&uuml;r&uuml;lmek ve &ouml;ld&uuml;rmek, kıyam ve inkilap hak yolunda olursa artık &ouml;l&uuml;mden korkmanın bir anlamı yoktur.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Kerbela&#39;ya Vardığı Zaman Buyurduğu S&ouml;zler</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın kafilesi, H&uuml;rr&#39;&uuml;n ordusuyla birlikte hareketlerine devam edip &quot;Neyneva&quot;ya ulaştılar. Burada ata binmiş silahlı bir s&uuml;variyle karşılaştılar, o adam İbn-i Ziyad&#39;ın el&ccedil;isiydi, kendisinden taraf H&uuml;rr&#39;e mektup getiriyordu. Mektubun metni ş&ouml;yledir: &quot;Bu mektubu okur okumaz H&uuml;seyn b. Ali&#39;yi baskı altına al ve O&#39;nu kuru ve d&uuml;z bir &ccedil;&ouml;le sevket.&quot;</p>\n\n<p>\n	H&uuml;r mektubun metnini İmam H&uuml;seyn (a.s)&#39;a okuyup Hz. H&uuml;seyin&#39;i (a.s) bu yeni emirden haberdar etti.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s): &quot;&Ouml;yleyse bırak biz Neyneva, Gaziriyyat veya Şufeyye &ccedil;&ouml;l&uuml;ne inelim&quot; buyurdu.</p>\n\n<p>\n	H&uuml;r: &quot;Ben sizin bu teklifinizi kabul edemem. &Ccedil;&uuml;nk&uuml; ben artık karar almakta &ouml;zg&uuml;r değilim. Zira bu mektubu ulaştıranın kendisi İbn-i Ziyad&#39;ın casusudur ve benim en k&uuml;&ccedil;&uuml;k hareketlerimi bile g&ouml;z altında bulundurmaktadır.&quot; dedi.</p>\n\n<p>\n	Bu arada &quot;Z&uuml;heyr b. Kayn&quot; İmam (a.s)&#39;a ş&ouml;yle bir teklifte bulundu: &quot;Bizim bu az grupla savaşmamız, bunların arkasında olan kişilerle savaşmaktan daha kolaydır....&quot; İmam H&uuml;seyn (a.s) Z&uuml;beyr&#39;in teklifine cevaben; &quot;Savaşı ben başlatmayacağım&quot; (28) diye buyurdu.</p>\n\n<p>\n	Daha sonra İmam H&uuml;seyn (a.s) H&uuml;rre hitaben: &quot;İkametimize daha m&uuml;nasib bir yer bulmamız i&ccedil;in biraz daha hareket edelim.&quot; diye buyurdu. H&uuml;r, İmam H&uuml;seyin&#39;in (a.s) bu s&ouml;z&uuml;ne muvafakat ederek hareketlerine devam edip Kerbela &ccedil;&ouml;l&uuml;ne ulaştılar. Burada H&uuml;r ve dostları; &quot;Burası Fırat&#39;a yakın ve m&uuml;nasib bir yerdir&quot; diye Hazretin bundan daha fazla ilerlemesine mani oldular.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) o b&ouml;lgeye inmeye karar verdiğinde o yerin ismini sordu. Buraya &quot;Taf&quot; diyorlar diye cevap verdiler. İmam (a.s): &quot;Buranın başka bir ismi de var mıdır?&quot; diye sorduğunda &quot;Buraya Kerbela da diyorlar&quot; dediler.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) &quot;Kerbela&quot; ismini duyar duymaz ş&ouml;yle buyurdu: &quot;Allah&#39;ım Kerb ve bela (gam ve bela) dan sana sığınıyorum. İşte burası bizim ineceğimiz (son) yerdir. Allah&#39;a and olsun ki, kıyamet g&uuml;n&uuml;nde de buradan haşr olacağız. Bu, ceddim Resulullah&#39;ın (s.a.a) vaadesidir, O&#39;nun vaadesinde hi&ccedil; bir hilaf yoktur.&quot; (29)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Kerbela&#39;ya Vardıktan Sonraki Hutbesi</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), Muharrem&#39;&uuml;l-Haram ayının ikinci g&uuml;n&uuml;, hicretin 61. yılında Kerbela&#39;ya vardı, az bir vakfeden sonra dostları, &ccedil;ocukları ve ailesi arasında yer alıp şu hutbeyi irad etti:</p>\n\n<p>\n	&quot;Allah&#39;a hamd, Peygambere salat ve selamdan sonra. İşte başımıza gelen olayı g&ouml;rmektesiniz. Ger&ccedil;ekten d&uuml;nyanın durumları değişmiş, k&ouml;t&uuml;l&uuml;kleri aşikar olmuş, iyilik ve faziletleri ortadan kalkmıştır. İnsan&icirc; faziletlerden ancak kabın dibinde kalan su damlacıkları kadar pek az bir şey kalmıştır... Halklar zillet ve utan&ccedil; dolu bir hayat s&uuml;rd&uuml;rmektedirler. Hak &uuml;zere amel edilmediğini ve batıldan ka&ccedil;ınılmadığını g&ouml;rm&uuml;yor musunuz? B&ouml;yle bir durumda m&uuml;&#39;min, Allah&#39;a kavuşmayı (şehid olmayı) istemekte haklıdır. Ben b&ouml;yle bir ortamda &ouml;l&uuml;m&uuml; saadet biliyorum, zalimlerle yaşamayı ise al&ccedil;aklık. İnsanlar d&uuml;nya kuludur, din ise dillerinde dolaşır, dinin sayesinde ge&ccedil;imleri iyi olduğu m&uuml;ddet&ccedil;e onu savunurlar, zorluklarla imtihan edildiklerinde ise dindarlar azalır.&quot; (30)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın &Ouml;mer b Sa&#39;d İle Konuşması</strong></p>\n\n<p>\n	Hatib-i Harezm&icirc;&#39;nin nakline g&ouml;re, Hz. H&uuml;seyn (a.s), &quot;&Ouml;mer b. Sa&#39;d&#39;a kendisiyle m&uuml;lakat etmesi i&ccedil;in bir mesaj g&ouml;nderdi. İmam H&uuml;seyn (a.s) gece vakti dostlarından yirmi kişiyle birlikte iki ordunun arasına dikilen &ccedil;adıra doğru hareket etti. Kardeşi Ebu&#39;l-Fazl ve oğlu Ali Ekber&#39;den başka dostlarından hi&ccedil;bir kimsenin &ccedil;adıra girmemesini emretti. &Ouml;mer ibn-i Sa&#39;d da sayıları yirmiyi bulan doslarına aynı şekilde emretti ve sadece oğlu Hafs ve &ouml;zel k&ouml;lesiyle birlikte &ccedil;adıra girdiler. İmam (a.s), bu mecliste &Ouml;mer ibn-i Sa&#39;d&#39;a hitaben ş&ouml;yle buyurdu: &quot;Ey İbn-i Sa&#39;d, benimle savaşmak mı istiyorsun? D&ouml;n&uuml;p de huzuruna varacağın Allah&#39;dan korkmuyor musun? Halbuki benim, kimin oğlu olduğumu biliyorsun. Bunları (Ben&icirc; &Uuml;meyye&#39;yi) bırakıp benimle olmak istemez misin? Oysa bu amel Allah rızasına daha yakındır.&quot;</p>\n\n<p>\n	&Ouml;mer b. Sa&#39;d İmam (a.s)&#39;a cevabında: &quot;Bu durumda K&ucirc;fedeki evimi yıkmalarından korkuyorum.&quot; dedi.</p>\n\n<p>\n	İmam (a.s): &quot;Kendi paramdan sana ev yaptırırım&quot; buyurdu.</p>\n\n<p>\n	&Ouml;mer b. Sa&#39;d: &quot;Bağ ve hurmalıklarımı yağmalamalarından korkuyorum&quot; dedi.</p>\n\n<p>\n	İmam (a.s): &quot;Ben Hicaz&#39;da, K&ucirc;fe&#39;deki olan bağlardan daha g&uuml;zel bağ ve hurmalıkları sana veririm.&quot; buyurdu.</p>\n\n<p>\n	&Ouml;mer b. Sa&#39;d: &quot;&Ccedil;oluk &ccedil;ocuğum K&ucirc;fe&#39;dedir, onları &ouml;ld&uuml;rmelerinden korkuyorum&quot; dedi.</p>\n\n<p>\n	İmam (a.s), onun boşyere behane aradığını g&ouml;r&uuml;nce, t&ouml;vbe edip d&ouml;nmesinden &uuml;midini kesti ve şu c&uuml;mleyi s&ouml;yleyerek ayağa kalktı: &quot;Allah seni &ouml;ld&uuml;rs&uuml;n, kıyamet g&uuml;n&uuml; de g&uuml;nahlarından ge&ccedil;mesin; sana ne olmuş (bu kadar &ouml;z&uuml;r getirip s&ouml;z kabul etmiyorsun?) Allah&#39;a andolsun ki Irak buğdayından, &ccedil;ok az bir mikdar hari&ccedil; sana hi&ccedil;bir şeyin nasib olmayacağını &uuml;mid ediyorum (yani Allah en yakın bir zamanda canını alsın.)&quot; (31)</p>\n\n<p>\n	&Ouml;mer b. Sa&#39;d da alay ederek: &quot;Irak arpası bana yeter&quot; dedi.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin (a.s)&#39;ın Tasua G&uuml;n&uuml; İkindi Vaktinde Buyurduğu S&ouml;zler</strong></p>\n\n<p>\n	Taber&icirc;&#39;nin naklettiğine g&ouml;re,&nbsp; Muharrem ayının dokuzu olan perşembe g&uuml;n&uuml;n&uuml;n ikindi sularında &Ouml;mer-i Sa&#39;d&#39;ın saldırı emriyle Yezid&#39;in ordusu harekete ge&ccedil;ti. İmam H&uuml;seyn (a.s) o saatte &ccedil;adırın dışında kılıcına dayanıp hafif bir uykuya dalmıştı.</p>\n\n<p>\n	Zeyneb-i Kubra (a.s) &Ouml;mer-i Sa&#39;d&#39;ın ordusunun sesini duyup onların hareket ve kaynaşmalarını g&ouml;r&uuml;nce İmam (a.s)&#39;ın yanına gelerek: &quot;Kardeşim! D&uuml;şman &ccedil;adırlara yaklaşmak &uuml;zeredir.&quot; dedi</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) başını kaldırıp ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Şimdi ceddim Resulullah&#39;ı (s.a.a) uykumda g&ouml;rd&uuml;m ki bana ş&ouml;yle buyurdu: &quot;Torunum! En yakın bir zamanda benim yanıma geleceksin.&quot; (32)</p>\n\n<p>\n	Daha sonra Hazret kardeşi Ebu&#39;l-Fazl&#39;a ş&ouml;yle buyurdu: &quot;Kardeşim, canım sana feda olsun, atına bin de bunlarla m&uuml;lakat et ve onların (bu hareketten) hedeflerinin ne olduğunu sor &ouml;ğren.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın direktifleri doğrultusunda Ebu&#39;l-Fazl, i&ccedil;lerinde Z&uuml;heyr b. Kayn ve Habib b. Muzahir de bulunan yirmi kişiyle birlikte d&uuml;şmana doğru hareket edip onların karşısında yer aldı ve onların bu hareketten hedeflerinin ne olduğunu sordu.</p>\n\n<p>\n	&Ouml;mer-i Sa&#39;d&#39;ın ordusu Hz. Ebu&#39;l-Fazl&#39;a cevabında: &quot;Emir (İbn-i Ziyad)dan yeni bir h&uuml;k&uuml;m gelmiştir; ya bi&#39;at edersiniz veya hemen şimdi sizinle savaşa başlarız.&quot; dediler.</p>\n\n<p>\n	Hz. Ebu&#39;l-Fazl, İmam H&uuml;seyn (a.s)&#39;ın huzuruna gelip onların s&ouml;z&uuml;n&uuml; Hz. H&uuml;seyin&#39;e ulaştırdı.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), Ebu&#39;l-Fazl&#39;a cevaben ş&ouml;yle buyurdu: &quot;Onların yanına d&ouml;n, eğer becerebilirsen (bu gece m&uuml;hlet al) savaşı yarına ertelet ve onları bu akşam bizden defet; (savaştan vazge&ccedil;ir) t&acirc; ki bu gece namaz kılalım, Rebbimize dua edelim ve Ondan mağfiret dileyelim. &Ccedil;&uuml;nk&uuml; ben namazı, Kur&#39;&acirc;n okumayı ve fazla dua edip mağfiret dilemeyi &ccedil;ok seviyorum.&quot;</p>\n\n<p>\n	Hz Ebu&#39;l-Fazl, &Ouml;mer-i Sa&#39;d&#39;ın yanına varıp bir gece m&uuml;hlet istedi. &Ouml;mer-i Sa&#39;d, bu teklifi kabul etmekte teredd&uuml;t i&ccedil;erisinde olduğu i&ccedil;in mevzuyu ordunun komutanlarına a&ccedil;ıp onların g&ouml;r&uuml;ş&uuml;n&uuml; aldı... Nihayet &ccedil;ok konuşulduktan sonra &Ouml;mer-i Sa&#39;d, Hz. Ebu&#39;l Fazl&#39;a ş&ouml;yle cevap verdi: &quot;Biz bu geceyi size m&uuml;hlet veriyoruz, eğer teslim olup emirin (İbn-i Ziyad&#39;ın) h&uuml;km&uuml;ne boyun eğerseniz, sizi onun yanına g&ouml;t&uuml;r&uuml;r&uuml;z; aksi takdirde biz sizi kendi halinize bırakmayacağız. Sizin kaderinizi tayin eden savaş olacaktır.&quot;</p>\n\n<p>\n	B&ouml;ylece İmam (a.s)&#39;ın teklifi kabul edilip Aşura gecesi Hz. H&uuml;seyin&#39;e m&uuml;hlet verilmiş oldu.</p>\n\n<p>\n	<strong>Hazreti H&uuml;seyn (a.s)&#39;ın Aşura g&uuml;n&uuml;ndeki Konuşması ve En Son İmtihan</strong></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), Medine&#39;den Kerbela&#39;ya kadar yol boyunca ve &ccedil;eşitli yerlerde şehid olacağını ilan etmişti ve dostlarına kendisinden ayrılıp gitmeleri i&ccedil;in izin vermiş ve bi&#39;atı onlardan kaldırmıştı. Aşura gecesinde, yine son olarak şehadet meselesini a&ccedil;ık bir şekilde s&ouml;zkonusu etti. &quot;Artık şehadet vakti ulaşmıştır, ben bi&#39;atimi sizlerden kaldırdım, gecenin karanlığından yararlanıp kendi şehir ve memleketinize doğru hareket edin.&quot; (33)</p>\n\n<p>\n	Bu teklif, ger&ccedil;ekte Hz. H&uuml;seyn (a.s)&#39;ın kendi ashabı hakkındaki en son imtihanıydı. Bu imtihanın neticesi İmam (a.s)&#39;ın dostlarının aks&uuml;lamelini yansıtan s&ouml;zleriydi. Ashab&#39;dan&nbsp; her biri &ouml;zel bir beyanla Hazrete vefadar kalacaklarını ve kanlarının en son damlasına kadar mukavemet edeceklerini ilan edip bu imtihandan y&uuml;z&uuml; ak ve başı y&uuml;ce &ccedil;ıkmışlardır.</p>\n\n<p>\n	Şimdi Hz. H&uuml;seyn (a.s)&#39;ın&nbsp; Ehl-i beyt, yaran ve sadık dostlarından bir ka&ccedil; kişinin verdiği cevaplarını naklediyoruz:</p>\n\n<p>\n	1- Hz. H&uuml;seyn (a.s)&#39;ın konuşmasından sonra ilk konuşan Hazretin kardeşi Ali b. Abbas idi. Hz. Abbas&nbsp; ş&ouml;yle dedi: &quot;Allah b&ouml;yle bir g&uuml;n&uuml; bize g&ouml;stermesin ki biz seni yalnız bırakıp da şehrimize geri d&ouml;nelim.&quot;</p>\n\n<p>\n	2- Bu konuşanlardan biri de &quot;M&uuml;slim b. Avsece&quot; idi; o da ş&ouml;yle dedi: &quot;Biz nasıl olur da sana yardımdan el&ccedil;ekeriz? Bu durumda Alah&#39;ın huzurunda bir &ouml;z&uuml;r&uuml;m&uuml;z olur mu? Allah&#39;a and olsun ki mızrağımızla d&uuml;şmanın kalbini yarmadık&ccedil;a, kılı&ccedil; elimde olduğu m&uuml;ddet&ccedil;e onlarla savaşmadık&ccedil;a senden ayrılmayacağım. Hi&ccedil; savaş aracım olmasa bile canları yaratana canımı teslim edene dek taş ve kesekle onlara karşı savaşacağım.&quot;</p>\n\n<p>\n	3- İmam H&uuml;seyn&#39;in yaranlarından başka biri olan &quot;S&acirc;d b. Abdullah&quot; da ş&ouml;yle dedi: &quot;Allah&#39;a andolsun ki Allah&#39;ın huzurunda peygamberin senin hususundaki hakkına riayet ettiğimizi sabit etmedik&ccedil;e sana yardım etmekten vazge&ccedil;meyeceğiz. Allah&#39;a and olsun ki eğer yetmiş defa &ouml;ld&uuml;r&uuml;leceğimi ve bedenimi yakıp k&uuml;l&uuml;m&uuml; tekrar dirilteceklerini bilsem yine de kesinlikle sana yardım etmekten vazge&ccedil;meyeceğim ve her dirildikten sonra tekrar senin yardımına koşacağım. Halbuki &ouml;l&uuml;m&uuml;n bir defadan fazla olmadığını ve ondan sonra da Allah&#39;ın sonsuz nimetinin olduğunu yakinen biliyorum.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), Ben&icirc; Haşim, ashab ve yaranlarından bu aks&uuml;lameli g&ouml;rd&uuml;ğ&uuml;nde ve onların imamet makamına fedakarlıklarını g&ouml;steren s&ouml;zlerini duyduğunda onlara: &quot;Allah hepinize iyi m&uuml;kafat versin&quot; şeklindeki c&uuml;mleyle dua etmenin yanısıra a&ccedil;ıkca ş&ouml;yle buyurdu: &quot;Ben yarın &ouml;ld&uuml;r&uuml;leceğim, sizin hepiniz, hatta Kasım ve s&uuml;t emen Abdullah bile benimle &ouml;ld&uuml;r&uuml;lecektir.&quot;</p>\n\n<p>\n	İmam (a.s.)&#39;ın b&uuml;t&uuml;n dostları bu s&ouml;z&uuml; duyar duymaz hep birlikte ş&ouml;yle dediler: &quot;Biz de y&uuml;ce Allah&#39;a ş&uuml;krediyoruz ki sana yardım etmekle bize keramet verdi ve yanında &ouml;ld&uuml;r&uuml;lmekle de bize izzet ve şerafet bağışladı. Ey Peygamber&#39;in torunu! Seninle cennette olmamıza ni&ccedil;in haşnut olmayalım?&quot;</p>\n\n<p>\n	<strong>Mukavemete &Ccedil;ağrı</strong></p>\n\n<p>\n	İbn-i Kuleveyh ve Mes&#39;udi&#39;nin naklettiğine g&ouml;re Hz. H&uuml;seyn (a.s), Aşura g&uuml;n&uuml; sabah namazını kıldıktan sonra, y&uuml;z&uuml;n&uuml; namaz kılanlara &ccedil;evirip Allah&#39;a hamd-u sena ettikten sonra ş&ouml;yle buyurdu: &quot;Allah-u Te&acirc;la bu g&uuml;n benim ve sizin &ouml;l&uuml;m&uuml;n&uuml;ze izin vermiştir. &Ouml;yleyse sabredin (direnin) ve d&uuml;şmana karşı savaşın.&quot; (34)</p>\n\n<p>\n	Merhum Şeyh Saduk İmam Seccad (a.s)&#39;dan ş&ouml;yle naklediyor: &quot;Aşura g&uuml;n&uuml; savaş şiddetlendiğinde ve baskı arttığında... Hz. H&uuml;seyn (a.s)&#39;ın yaranlarından bazıları İmam (a.s)&#39;ın ilgin&ccedil; ve olağan&uuml;st&uuml; cesaretine hayret edip manevi ve ruhani simasına işaret ederek ş&ouml;yle diyorlardı: &quot;Hz. H&uuml;seyn (a.s)&#39;a bir bakın, o &ouml;l&uuml;m&uuml; asla &ouml;nemsemiyor?&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) onların bu s&ouml;z&uuml;n&uuml; duyunca kendi yaranlarına ş&ouml;yle hitap etti:</p>\n\n<p>\n	&quot;Ey kerim zadeler! Sabırlı olun, &ouml;l&uuml;m, sizi sıkıntı ve mihnetten ge&ccedil;irip geniş cennet ve daimi nimetlere ulaştıran k&ouml;pr&uuml;den başka bir şey değildir. Hanginiz zindandan saraya gitmeyi sevmez?... Babam, Resulullah (s.a.a)&#39;dan nakleder ki: &quot;D&uuml;nya m&uuml;mine zindan, kafire ise cennettir. &Ouml;l&uuml;m, m&uuml;minleri cennetlerine, kafirleri ise cehennemlerine ulaştıran bir k&ouml;pr&uuml;d&uuml;r.&quot; Duyduğum s&ouml;z haktır, yalan değil.&quot; (35)</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), sabah namazını kıldıktan sonra meşhur kavle g&ouml;re 72 kişiden m&uuml;teşekkil ordusunun saflarını d&uuml;zene koydu. Ordunun sağ kolunu Z&uuml;heyr ibn-i Kayn&#39;a, sol kolunu Habib ibn-i M&uuml;zahir&#39;e, sancağı ise kardeşi Hz. Abbas&#39;a verdi; kendisi ve ehl-i beytinden olan kişiler de ordunun merkezinde yer aldılar.</p>\n\n<p>\n	&Ouml;te yandan &Ouml;mer ibn-i Sa&#39;d da ordusunun saflarını d&uuml;zenlemekle meşguldu. İmam&#39;ın (a.s) g&ouml;z&uuml; d&uuml;şmanın yığınca ordusuna ilişip karşısında sel gibi insanları g&ouml;r&uuml;nce ellerini g&ouml;ğe doğru kaldırarak şu duayı okudu: &quot;Allah&#39;ım! Her gam ve kederde sığınağım, her sıkıntı ve zorlukta &uuml;midim ve her musibette g&uuml;vendiğim ve hazırlığım sensin. Kalpleri sarsan, kurtuluş yollarını kapatan, dostları ka&ccedil;ıran ve d&uuml;şmanları sevindiren nice gam ve musibetleri sana şikayet ettim, başkalarından &uuml;midimi kesip sana y&ouml;neldim ve sen o gam ve &uuml;z&uuml;nt&uuml;y&uuml; giderdin, onları bertaraf ettin, her nimetin sahibi ve her dileğin nihayeti de sensin.&quot; (36)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Aşura G&uuml;n&uuml;ndeki İlk Konuşması</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), ordusunun saflarını d&uuml;zene soktuktan sonra, atına binip biraz &ccedil;adırlardan uzaklaştı ve y&uuml;ksek sesle &Ouml;mer-i Sa&#39;d&#39;ın ordusundaki kimselere hitaben ş&ouml;yle buyurdu: &quot;Ey insanlar! S&ouml;z&uuml;m&uuml; dinleyin, &uuml;zerime d&uuml;şen, sizlere &ouml;ğ&uuml;t ve nasihat etmek vazifesini yapmadık&ccedil;a ve bu b&ouml;lgeye gelmemin sebebini anlatmadık&ccedil;a benimle savaş hususunda acele etmeyin.</p>\n\n<p>\n	Eğer dediğimi kabul edip, s&ouml;z&uuml;m&uuml; tasdik eder de bana karşı insaflı davranırsanız, saadet yolunu bulur, artık benimle savaşmaya hi&ccedil; bir deliliniz olmaz. (Eğer b&ouml;yle yapmazsanız) daha sonra yaptığınız işin gam ve &uuml;z&uuml;nt&uuml;n&uuml;ze sebeb olmaması i&ccedil;in ortaklarınızı bir araya toplayın, d&uuml;ş&uuml;n&uuml;p taşının,&nbsp; hakkımda aldığınız kararı uygulayın bana g&ouml;z a&ccedil;tırmayın. Ş&uuml;phesiz benim yardımcım Kur&#39;&acirc;n&#39;ı indiren Allah&#39;tır, salih kulların yardımcısı da O&#39;dur.&quot; (37)</p>\n\n<p>\n	&quot;Sibt b. Cevz&icirc;&quot; &quot;Tezkiret&#39;&uuml;l-Havas&quot; kitabında ş&ouml;yle diyor: &quot;H&uuml;seyn b. Ali (a.s), K&ucirc;fe halkının kendisini &ouml;ld&uuml;rmeye ısrar ettiklerini g&ouml;r&uuml;nce bir Kur&#39;&acirc;n aldı ve onu a&ccedil;ıp başının &uuml;zerine koydu ve d&uuml;şmanın ordusu karşısında onlara ş&ouml;yle hitap etti: &quot;(Ey insanlar!) Benimle sizin aranızda Allah&#39;ın kitabı ve ceddim Resulullah (s.a.a) hakem olsun. Ey insanlar! Ne su&ccedil;tan dolayı kanımın d&ouml;k&uuml;lmesini helal biliyorsunuz? Acaba ben Peygamberinizin kızının oğlu değil miyim? Acaba ceddim Resulullah&#39;ın benim ve kardeşim hakkındaki: &quot;Bunlar cennet gen&ccedil;lerinin efendileridir.&quot; şeklindeki s&ouml;z&uuml;n&uuml; duymamış mısınız? Eğer s&ouml;z&uuml;m&uuml; tasdik etmiyorsanız Cabir, Zeyd b. Ekrem ve Ebu Said-i Hudriden sorunuz. Acaba Cafer-i Tayyar amcam değil midir?&quot;</p>\n\n<p>\n	Bu s&ouml;zlere karşı Yezid&#39;in ordusundan Şimr&#39;den başka hi&ccedil; kimse cevap vermedi; o da: &quot;Şimdi cehennem&#39;e gireceksin&quot; dedi. Hz. H&uuml;seyn (a.s) cevaben ş&ouml;yle buyurdu: &quot;Allah-u Ekber! Ceddim haber vermiş ki; &quot;Ben uykuda bir k&ouml;peğin Ehl-i Beyt&#39;imin kanını yaladığını g&ouml;rd&uuml;m&quot; Sanıyorum o k&ouml;pek sensin.&quot;</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın S&ouml;zlerine Ara Vermesi</strong></p>\n\n<p>\n	Tarih kitablarının naklettiğine g&ouml;re, İmam (a.s)&#39;ın s&ouml;z&uuml; buraya ulaştığında&nbsp; ordugahından kendisini dinleyen bazı kadın ve kızların ağlama sesleri y&uuml;kseldi. İmam (a.s) konuşmasına ara verip kardeşi Abbas&#39;ı ve oğlu Ali Ekber&#39;i onları susturmakla g&ouml;revlendirdi ve &quot;Onlar ileride daha &ccedil;ok ağlayacaklar&quot; dedi.</p>\n\n<p>\n	Kadın ve &ccedil;ocuklar sustuklarında İmam (a.s) tekrar s&ouml;zlerine devam edip Allah&#39;a hamd-u sena ettikten sonra ş&ouml;yle bir hutbe irad etti:</p>\n\n<p>\n	&quot;Ey Allah&#39;ın kulları! Allah&#39;dan korkun, d&uuml;nyaya karşı (aldanmamak i&ccedil;in) ihtiyatli davranın. Eğer b&uuml;t&uuml;n d&uuml;nya bir kişiye kalacak veya bir kişi orada daimi kalacak olsaydı, Peygamberler baki kalmaya daha l&acirc;yık, rızayetleri celbedilmeye daha evla ve b&ouml;yle bir h&uuml;kme daha uygun olurlardı. Ama Allah-u Te&acirc;la d&uuml;nyayı fani olmak i&ccedil;in yaratmıştır. Yenileri eskilir, nimetleri zail olur, sevinci ise kararır (gam ve &uuml;z&uuml;nt&uuml;ye d&ouml;n&uuml;ş&uuml;r.) D&uuml;nya engebeli bir menzil ve muvakkat bir evdir. &Ouml;yleyse ahiretiniz i&ccedil;in azık toplayın; en g&uuml;zel azık ise takvadır. Allah&#39;dan sakının t&acirc; ki kurtuluşa eresiniz.</p>\n\n<p>\n	Ey insanlar! Allah-u Te&acirc;la d&uuml;nyayı, ehlini halden hale sokan fena ve zeval yurdu kıldı. Aldanan kimse d&uuml;nyaya aldanan, bedbaht da ona meftun olan kimsedir. O halde sakın bu d&uuml;nya sizi aldatmasın. Sizin bir iş &uuml;zere toplandığınızı g&ouml;r&uuml;yorum. Bu işde Allah&#39;ı gazaplandırdığınız i&ccedil;in Allah da rahmet y&uuml;z&uuml;n&uuml; sizden &ccedil;evirdi ve size azabını gerekli kıldı. Rabbimiz ne g&uuml;zel bir Rab&#39;dir, siz ise ne k&ouml;t&uuml; kullarsınız. Allah&#39;ın emrine uymaya ikrar ettiniz ve el&ccedil;isi olan Hz. Muhammed&#39;e (s.a.a) iman getirdiniz. Ama daha sonra torunlarını ve Ehl-i Beyt&#39;ini &ouml;ld&uuml;rmek i&ccedil;in saldırıya ge&ccedil;tiniz. Şeytan sizi sarıp-kuşatmıştır; b&ouml;ylelikle de size y&uuml;ce Allah&#39;ın zikrini unutturmuştur. Allah sizi ve dileğinizi helak etsin. Biz Allah&#39;danız ve ş&uuml;phesiz O&#39;na d&ouml;n&uuml;c&uuml;leriz.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), daha sonra kendini tanıtma yoluyla onlara nasihat ve &ouml;ğ&uuml;t vermek i&ccedil;in ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Ey insanlar! Soyumu s&ouml;yleyin ben kimim. Bakın g&ouml;r&uuml;n beni &ouml;ld&uuml;rmeniz, h&uuml;rmetimi g&ouml;zetmemeniz sizin i&ccedil;in c&acirc;iz midir? Ben, Peygamberinizin kızının oğlu değil miyim? Ben, Peygamber&#39;inizin vasisi ve amcasının oğlunun oğlu değil miyim? Ben, herkesten &ouml;nce Allah&#39;a iman eden ve Peygamber&#39;in (s.a.a) risaletini tasdik eden kimsenin oğlu değil miyim? Seyyid-&uuml;ş Ş&uuml;heda olan Hamza, babamın amcası değil midir? Cafer-i Teyyar, amcam değil midir? Peygamber&#39;in (s.a.a) benim ve kardeşim hakkındaki: &quot;Bu ikisi, cennet gen&ccedil;lerinin efendileridir.&quot; s&ouml;z&uuml;n&uuml; duymamış mısınız?</p>\n\n<p>\n	Eğer s&ouml;z&uuml;m&uuml; tasdik ederseniz, bu s&ouml;ylediğim s&ouml;zler birer ger&ccedil;ektir. Allah&#39;a and olsun ki, Allah-u Te&acirc;la&#39;nın yalancıya gazap ettiğini ve uydurduğu s&ouml;z&uuml;n zararını kendisine &ccedil;evirdiğini&nbsp; bildiğim g&uuml;nden beri yalan s&ouml;ylememişimdir. Eğer beni tekzip ederseniz, halihazırda m&uuml;sl&uuml;manların arasında Peygamber&#39;in (s.a.a) ashabından olan kimseler mevcuttur; bunu onlardan soracak olursanız size s&ouml;ylerler. Bunu Cabir ibni Abdullah&#39;i-Ensar&icirc;, Eba Said&#39;i Hudr&icirc;, Sehl ibn-i Sa&#39;d-is Said&icirc;, Zeyd ibn-i Erkam ve Enes ibn-i Malikten sorun &ouml;ğrenin. Ş&uuml;phesiz onların hepsi, Resulullah&#39;ın (s.a.a) benim ve kardeşim (Hasan) hakkındaki buyurduğu s&ouml;z&uuml; duymuşlardır. Bu s&ouml;zler, sizi kanımı d&ouml;kmekten alı koymuyor mu?&quot; (38)</p>\n\n<p>\n	<strong>Şimr b. Zilcuşen&#39;in Hz. H&uuml;seyn (a.s)&#39;ın S&ouml;z&uuml;n&uuml; Kesmek İstemesi</strong></p>\n\n<p>\n	Bu arada Yezid ordusunun komutanlarından biri olan Şimr ibn-i Zilcuşen, İmam H&uuml;seyn (a.s)&#39;ın bu s&ouml;zlerinin orduya etki edip onları savaştan vazge&ccedil;ireceğinden korktuğu i&ccedil;in Hz. H&uuml;seyin (a.s)&#39;ın s&ouml;z&uuml;n&uuml; keserek y&uuml;ksek bir sesle ş&ouml;yle dedi: &quot;O (Hz. H&uuml;seyn) Allah&#39;a kalbiyle değil de diliyle ibadet ediyor (o dalalettedir), ne s&ouml;ylediğini bilmiyor.&quot;</p>\n\n<p>\n	Habib ibn-i Muzahir de Hz. H&uuml;seyn (a.s)&#39;ın ordusu adına ona ş&ouml;yle cevap verdi: &quot;Hayır, Allah&#39;a diliyle ibadet eden ve tam bir dalalet i&ccedil;erisinde olan sensin. Sen, O&#39;nun s&ouml;zlerini anlayamazsın. &Ccedil;&uuml;nk&uuml; Allah senin kalbini m&uuml;h&uuml;rlemiştir.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) daha sonra s&ouml;zlerine ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;Ben ve kardeşim hakkında Peygamber&#39;in (s.a.a) buyurduğu s&ouml;z&uuml;nde ş&uuml;pheniz var ise benim, Peygamber&#39;inizin kızının oğlu olduğumda da mı ş&uuml;phe ediyorsunuz? Allah&#39;a andolsun ki doğu ve batı arasında (b&uuml;t&uuml;n d&uuml;nyada) sizin ve sizin dışınızda Resulullah&#39;ın benden başka bir torunu yoktur. Yazıklar olsun size! Acaba &ouml;ld&uuml;rd&uuml;ğ&uuml;m bir kimse veya zayi ettiğim bir mal veyahut (size vurduğum) bir yara karşılığında mı beni cezalandırmak istiyorsunuz?&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın s&ouml;z&uuml; buraya ulaştığında K&ucirc;fe ordusu tam bir s&uuml;kut i&ccedil;erisinde idi, onlardan hi&ccedil;bir aks&uuml;lamel m&uuml;şahede edilmiyordu; derken İmam (a.s) kendisini davet eden ve &Ouml;mer-i Sa&#39;d&#39;ın ordusu i&ccedil;erisinde olan K&ucirc;fe&#39;nin &uuml;nl&uuml; kişilerinden bir ka&ccedil; tanesine hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey Şebes ibn-i Rib&#39;&icirc;! Ey Haccar ibn-i Ebcer! Ey Kays ibn-i Eş&#39;&acirc;s! Ve ey Yezid ibn-i Haris! &quot;Meyvalarımız yetişmiş, &ccedil;evremiz (bağ ve bah&ccedil;elerimiz) yeşermiş ve senin i&ccedil;in techiz edilmiş bir orduya doğru geliyorsun.&quot; diye bana mektup yazmadınız mı?&quot;</p>\n\n<p>\n	Bu kişilerin, İmam (a.s)&#39;ın s&ouml;zleri karşısında: &quot;Biz b&ouml;yle bir mektup yazmadık.&quot; diye inkar etmekten başka bir cevapları yoktu.</p>\n\n<p>\n	Burada Kays ibn-i Eş&#39;&acirc;s, y&uuml;ksek bir sesle ş&ouml;yle dedi: &quot;Ey H&uuml;seyn! Ni&ccedil;in Yezid&#39;e bi&#39;at etmiyorsun? Bi&#39;at ettiğin takdirde sana karşı, g&ouml;nl&uuml;n&uuml;n istediği şekilde davranılacak ve sana en ufak zarar bile dokunmayacaktır.&quot;</p>\n\n<p>\n	İmam H&uuml;seyn (a.s) ona cevaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Hayır, Allah&#39;a andolsun ki, ben onlara zillet elini vermeyeceğim ve k&ouml;leler gibi de onların &ouml;n&uuml;nden ka&ccedil;mayacağım.&quot; (39)</p>\n\n<p>\n	Daha sonra İmam H&uuml;seyn (a.s), Hz. Musa&#39;nın, Firavun&#39;un inadı karşısındaki s&ouml;z&uuml;n&uuml; nakleden ayeti kıraat etti: &quot;(Ey Allah&#39;ın kulları!) Ş&uuml;phe yok ki ben s&ouml;z&uuml;m&uuml; yabana atmanızdan (beni taşlayıp &ouml;ld&uuml;rmenizden) Rabbime ve Rabbinize sığınıyorum. Ger&ccedil;ekten ben, hesap g&uuml;n&uuml;ne iman etmeyen her m&uuml;tekebbirden, benim de Rabbim, sizin de Rabbiniz olan Allah&#39;a sığınıyorum.&quot;</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın Aşura G&uuml;n&uuml;ndeki İkinci Konuşması </strong></p>\n\n<p>\n	Harezm&icirc; diyor ki Hz. H&uuml;seyn (a.s)&#39;ın Aşura g&uuml;n&uuml; Kerbela sahrasındaki ikinci konuşması ş&ouml;yleydi: Her iki ordu kamilen hazırlandıktan, &Ouml;mer-i Sa&#39;d&#39;ın bayrakları y&uuml;kseldikten, davul ve borazan sesleri duyulduktan ve Hz. H&uuml;seyn (a.s)&#39;ın &ccedil;adırları d&uuml;şman ordusu tarafından bir y&uuml;z&uuml;k kaşı gibi araya alındıktan sonra İmam H&uuml;seyn (a.s) ordusundan dışarı &ccedil;ıkıp d&uuml;şmanın safları karşısında yer aldı ve onların susmalarını ve s&ouml;z&uuml;n&uuml; dinlemelerini istedi. Ama onlar g&uuml;r&uuml;lt&uuml;-patırtı ediyor, bağırıp- &ccedil;ağırıyorlardı; derken İmam H&uuml;seyn (a.s) onları şu s&ouml;zlerle susmaya ve s&uuml;k&ucirc;t etmeye davet etti:</p>\n\n<p>\n	&quot;Yazıklar olsun size! Ni&ccedil;in susup da s&ouml;zlerimi dinlemiyorsunuz? Halbuki ben sizi doğru yola &ccedil;ağırıyorum. Kim bana uyarsa doğru yolu bulanlardan olur, bana isyan eden de helak olanlardan olur. Hepiniz emrime muhalefet ediyor ve s&ouml;z&uuml;m&uuml; dinlemiyorsunuz. Evet hediyeleriniz haramdan geldiği ve karınlarınız da o haramlardan dolduğu i&ccedil;in Allah kalblerinizi m&uuml;h&uuml;rlemiştir. Yazıklar olsun size! Susmak ve dinlemek nedir bilmiyor musunuz?&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın s&ouml;z&uuml; buraya ulaşınca &Ouml;mer-i Sa&#39;d&#39;ın ordusu, &quot;Ni&ccedil;in susupta Hazretin s&ouml;zlerini dinlemiyoruz&quot; diye birbirlerini kınadılar. S&uuml;k&ucirc;t d&uuml;şmanın ordusuna hakim olduğunda İmam H&uuml;seyn (a.s), s&ouml;zlerinin devamında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey cemaat! Yazıklar olsun size. Hayranlık i&ccedil;erisinde olduğunuz bir halde, iştiyakla bizi yardımınıza &ccedil;ağırdığınızda kabul edip s&uuml;ratle imdadınıza koştuk. (Ama siz) aleyhimize kılı&ccedil; &ccedil;ektiniz, ortak d&uuml;şmanımızın &ccedil;ıkardığı fitne ateşini aleyhimize tutuşturdunuz. Dostlarınızın aleyhine toplanıp, aranızda hi&ccedil;bir adaleti yaymayan (yararınıza bir adım bile atmayan) ve kendilerinden d&uuml;nya malından size ulaştıracakları haram bir lokmadan ve g&ouml;z diktiğiniz al&ccedil;ak bir yaşayıştan başka hi&ccedil; bir şey ummadığınız d&uuml;şmanlarınıza destek oldunuz. Birazcık yavaş olun (d&uuml;ş&uuml;n&uuml;n). Yazıklar olsun size! Bizden hi&ccedil; bir şey vaki olmaksızın ve hi&ccedil;bir hatalı g&ouml;r&uuml;ş g&ouml;r&uuml;lmeksizin horlanıp bizi terkettiniz. Kılı&ccedil;lar kınında, kalbler huzur i&ccedil;erisinde ve reyler sağlam olduğunda, &ccedil;ekirge gibi s&uuml;ratle bize y&ouml;neldiniz ve sinekler gibi (etin &uuml;zerine konarcasına) başımıza &uuml;ş&uuml;şt&uuml;n&uuml;z. Y&uuml;z&uuml;n&uuml;z kara olsun! Ş&uuml;phesiz sizler &uuml;mmetin azgını, hiziblerin en sapmışı, şeytan&#39;ın balgamı, g&uuml;nahk&acirc;rlar topluluğu olan ve Kur&#39;&acirc;n&#39;ı arkalarına atan kimselersiniz. (Yine siz) kitabı tahrif eden, s&uuml;nneti s&ouml;nd&uuml;ren, Peygamber&#39;in evladlarını &ouml;ld&uuml;ren, vasilerin neslini kesen, zinazadeleri nesebe ilhak eden, m&uuml;minleri inciten ve Kur&#39;&acirc;n&#39;ı par&ccedil;alayan alaycı &ouml;nderlerin imdadına koşan kimselersiniz.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) s&ouml;zlerinin devamında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Sizler şimdi, İbn-i Harb&#39;a (Muaviye oğlu Yezid&#39;e) ve onlara uyanlara itimad edip bize yardımda bulunmuyorsunuz. Evet, Allah&#39;a and olsun ki yardım etmemek (ve hilek&acirc;rlık) sizin en bariz sıfatlarınızdandır. Ki damar ve k&ouml;kleriniz onun &uuml;zerine boy salmış, dal ve g&ouml;vdeniz onu miras edinmiş, g&ouml;n&uuml;lleriniz (bu kınanmış adet) &uuml;zere r&uuml;şd etmiştir, g&ouml;ğ&uuml;sleriniz onunla &ouml;rt&uuml;lm&uuml;şt&uuml;r. Siz bağ bek&ccedil;isinin boğazında kalan veya gasıb bir kimsenin tatlı bir lokması olan habis bir meyve gibisiniz. Bilin ki zinazade oğlu zinazade (Ubeydullah ibn-i Ziyad) bizi iki şey: &quot;Kılı&ccedil; ve zillet&quot; arasında se&ccedil;enekli bırakmıştır; zillet ise bizden uzaktır. Ne Allah, ne Peygamber&#39;i, ve ne de m&uuml;minler bunu kabul ederler, ve ne de p&acirc;k ve tahir olan etekler (anneler) ve izzet-i nefsi olan kimseler al&ccedil;ak kimselerin itaatını kerim kişilerin şehadetine tercih etmeyi reva g&ouml;r&uuml;rler. Bilin ki ben h&uuml;cceti tamamladım ve size olan inzar g&ouml;revimi yerine getirdim. Ben aile fertlerimin azalmasına ve yardımcıların da yardım etmemesine rağmen hedefime doğru y&uuml;r&uuml;mekte devam edeceğim.&quot;</p>\n\n<p>\n	Bu sırada İmam (a.s) şu şiiri okudu:</p>\n\n<p>\n	&quot;Eğer d&uuml;şmanı yenersek, zaten &ouml;nceden de yeniktiler.</p>\n\n<p>\n	Ama eğer (zahirde) yenilirsek, yine ger&ccedil;ekte yenilmiş biz değiliz.</p>\n\n<p>\n	Biz korkaklık nedir bilmeyiz,</p>\n\n<p>\n	Başımıza bir takım olaylar gelmiş, devlet başkalarının eline ge&ccedil;miştir o kadar.</p>\n\n<p>\n	Bizi alaya almak istiyenlere de ki, kendinize gelin.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	(&Ccedil;&uuml;nk&uuml;) bizim uğradığımız şeye onlar da uğrayacakdır.</p>\n\n<p>\n	&Ouml;l&uuml;m, devesini birisinin kapısından kaldırdığında</p>\n\n<p>\n	Ş&uuml;phesiz diğerlerinin kapısına yatıracaktır.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), daha sonra s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Bilin Allah&#39;a andolsun ki, bu savaştan sonra siz ancak s&uuml;varinin bineğe bindiği bir s&uuml;re miktarınca eğlenip durursunuz (arzularınıza ulaşırsınız); t&acirc; ki olaylar, bir değirmenin d&ouml;nd&uuml;ğ&uuml; gibi sizi d&ouml;nd&uuml;r&uuml;r ve bir eksenin sarsıntısı gibi sizi sarsıp muztarib eder. İşte bu, babam Ali&#39;nin cedim Resulullah&#39;dan naklettiği bir vasiyyettir.&quot;</p>\n\n<p>\n	Daha sonra İmam H&uuml;seyn (a.s) ellerini g&ouml;ğe kaldırıp &Ouml;mer b. Sa&#39;d&#39;ın ordusuna ş&ouml;yle beddua etti:</p>\n\n<p>\n	&quot;Allah&#39;ım, onlara yağmur yağdırma ve onlara, Yusuf&#39;un yılları gibi (zor ve kurak) yıllar yaşat ve onlara, Sakifli genci musallat kıl ki zillet kabıyla onları doyursun (onlara kan kustursun) ve onlardan hi&ccedil;birisini cezasız bırakmasın. Katledenlerini katletsin, vuranlarını ise vursun; b&ouml;ylece onlardan Ehl-i beytimin ve şialarımın intikamını alsın. Zira onlar bizi tekzip ettiler, (d&uuml;şmanlar karşısında) bize yardımda bulunmadılar. Ey Allah&#39;ım! Sen bizim Rabb&#39;imizsin, sana tevekk&uuml;l ederiz. Ş&uuml;phesiz ki d&ouml;n&uuml;ş&uuml;m&uuml;z sanadır.&quot; (40)</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn&#39;in (a.s) Savaş Başladığında Ashabına Hitaben Buyurduğu S&ouml;z </strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s) umuma konuşma yaptıktan ve &Ouml;mer ibn-i Sa&#39;d&#39;la konuşup kendi ordusuna d&ouml;nd&uuml;kten sonra, &Ouml;mer ibn-i Sa&#39;d ordusundan dışarı &ccedil;ıkıp İmam H&uuml;seyn (a.s)&#39;ın &ccedil;adırlarına doğru bir ok attı ve ordusuna ş&ouml;yle hitap etti: &quot;Emir İbn-i Ziyad&#39;ın yanında, H&uuml;seyn ibn-i Ali&#39;nin &ccedil;adırlarına oku ilk atanın ben olduğuma dair tanıklıkta bulunun.&quot;</p>\n\n<p>\n	K&ucirc;fe halkı, bu sahneyi g&ouml;r&uuml;r g&ouml;rmez, Hz. H&uuml;seyn (a.s)&#39;ın &ccedil;adırlarını ok yağmuruna tuttular. D&uuml;şman tarafından atılan bu oklar yağmur gibi Hz. H&uuml;seyn (a.s) ve ashabının &ccedil;adırlarına yağmaya başladı. Ashabdan bedenine ok isabet etmemiş &ccedil;ok az kimsenin kaldığı naklediliyor.</p>\n\n<p>\n	İşte bu esnada İmam H&uuml;seyn (a.s) yaranlarına ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey y&uuml;ce insanlar! Kendisinden kurtulması m&uuml;mk&uuml;n olmayan &ouml;l&uuml;me hazırlanın ş&uuml;phesiz ki bu oklar, onların sizlere g&ouml;nderdikleri &ouml;l&uuml;m el&ccedil;ileridir. Allah&#39;a and olsun ki siz insanlarla cennet ve cehennem arasında ancak &ouml;l&uuml;m (k&uuml;pr&uuml;s&uuml;) vardır; bu k&ouml;pr&uuml; sizleri cennet&#39;e onları ise cehenneme g&ouml;t&uuml;r&uuml;r.&quot; (41)</p>\n\n<p>\n	&quot;L&uuml;huf kitabının naklettiğine g&ouml;re bu hengamede İmam (a.s)&#39;ın ashabı genel bir saldırıya ge&ccedil;tiler. B&ouml;ylece hak ve batıl ordusu arasında şiddetli bir savaş vuku buldu. Bu saldırı sona erip, toz toprak &ccedil;&ouml;kt&uuml;ğ&uuml;nde İmam (a.s)&#39;ın ashabından 50 kişinin şehid d&uuml;şt&uuml;ğ&uuml; g&ouml;r&uuml;ld&uuml;.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s), yaranlarının hayatlarının en son anlarında onları, se&ccedil;tikleri şahadet ve fedak&acirc;rlık yolunda teşvik ediyordu. Vedalaşma vakti veya katligahda ve onların kana boyanmış yarım canlı bedenlerinin yanında hazır olup g&ouml;n&uuml;l okşayıcı s&ouml;zlerle onlara moral veriyordu. O zor şartlarda Hz. H&uuml;seyn (a.s)&#39;ın her s&ouml;z ve davranışı bu şahısların g&ouml;n&uuml;llerine &ccedil;ok te&#39;sir ediyordu, ve tasavvuru m&uuml;mk&uuml;n olmayacak kadar ashabını manevi y&ouml;nden g&uuml;&ccedil;lendiriyordu. Bu makalenin hacminin b&uuml;y&uuml;memesi i&ccedil;in onları nakletmekten vazge&ccedil;tik. Kerbela vakıasını daha ayrıntılı bir şekilde okumak isteyen muhterem okuyucular bu mevzuda yazılan kitaplara m&uuml;racaat edebilirler.</p>\n\n<p>\n	<strong>Vedalaşma Vakti</strong></p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın son vedalaşması, kendisi, ailesi ve İmam Seccad (a.s) i&ccedil;in Aşura g&uuml;n&uuml;n&uuml;n en zor anlarından ve en şiddetli dakikalarındandı. &Ccedil;&uuml;nk&uuml; Peygamber&#39;in torunları g&ouml;r&uuml;yorlardı ki, şimdi b&uuml;t&uuml;n yiğitlerin şahadetinden sonra yegane sığınak ve &ouml;nderleri olan Hz. H&uuml;seyn (a.s) da artık d&ouml;n&uuml;ş&uuml; olmayan ayrılık i&ccedil;in hazırlanıyor... Ondan sonra bu &ccedil;&ouml;lde ne yapsınlar, bu gurbette ve kimsesizlikte kimden yardım umsunlar. D&uuml;şmanın saldırısına karşı savunma g&uuml;c&uuml; olmayan Peygamber&#39;in Ehl-i Beyt&#39;inin hanımları ve &ccedil;ocuklar kendilerini nasıl savunsunlar ve kime başvursunlar?... Diğer taraftan da şefkatli, merhametli ve gayret ve cesaret mazharı olan Hz. H&uuml;seyn (a.s), aile fertlerinin ağlama seslerinin y&uuml;kseldiğini duyuyordu. Savunmasız kalan &ccedil;ocukların, kızların bir g&uuml;ven, bir barınak aradıklarını veya susamışlık neticesinde ıstırap i&ccedil;erisinde kıvrandıklarını g&ouml;r&uuml;yordu.</p>\n\n<p>\n	Bu y&uuml;rek yakıcı acı sahneyi g&ouml;ren Hz. H&uuml;seyn (a.s) son olarak ailesiyle vedalaşmaya gittiğinde onları sabra ve uzur (bedenin her tarafını kaplayan bir &ccedil;eşit &ouml;rt&uuml;) &ouml;rtmeye davet edip ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Zor ve gamlı g&uuml;nler i&ccedil;in hazırlanın ve bilin ki Allah-u Te&acirc;la, sizi yakın bir zamanda d&uuml;şmanların şerrinden kurtaracaktır, akibetinizi hayıra d&ouml;n&uuml;şt&uuml;recektir, d&uuml;şmanınızı azablara d&uuml;&ccedil;ar kılacaktır. Bu zorluk ve musibetlere karşılık da size &ccedil;eşitli nimet ve kerametler bağışlayacaktır. &Ouml;yleyse şikayet etmeyin ve değerinizi d&uuml;ş&uuml;recek şeyler ağzınıza almayın.&quot; (42)</p>\n\n<p>\n	<strong>Kerbela Katligahından Evrensel Mesaj</strong></p>\n\n<p>\n	Harezm&icirc; diyor ki: Hz. H&uuml;seyn (a.s), aralıksız d&uuml;şmana saldırıp şiddetle savaşıyordu, her saldırısında d&uuml;şmandan bazılarını yere seriyordu. Bu esnada aniden d&uuml;şman&nbsp; ona ruh&icirc; bir darbe vurup onu mağlup etmeye karar verdi ve bu maksatla İmam&#39;la &ccedil;adırların arasına girerek hamleyi &ccedil;adırlara doğru y&ouml;neltti.</p>\n\n<p>\n	Bu esnada Hz. H&uuml;seyn (a.s) y&uuml;ksek bir sesle ş&ouml;yle feryad etti:</p>\n\n<p>\n	&quot;Ey Ebu S&uuml;fyan ailesine uyanlar! Eğer dininiz yok, kıyamet g&uuml;n&uuml;nden de korkmuyorsanız, hi&ccedil; olmazsa en azından d&uuml;nyanızda h&uuml;r kişiler olun. Eğer arap olduğunuzu iddia ediyorsanız (nitekim de b&ouml;yle d&uuml;ş&uuml;n&uuml;yorsunuz) hasebinize d&ouml;n&uuml;n ve insanlık şerefinizi koruyun.&quot;(43)</p>\n\n<p>\n	Şimr cevaben; &quot;Ya H&uuml;seyn! Ne s&ouml;yl&uuml;yorsun?&quot; dedi. İmam (a.s) ona cevabında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ben sizinle, siz de benimle savaşıyorsunuz, bu kadınların bir su&ccedil;u yoktur. Ben hayatta olduğum m&uuml;ddet&ccedil;e yağmacılarınızı ehl-i beytime saldırmaktan alı koyun.&quot;</p>\n\n<p>\n	Şimr; &quot;Ey Fatıma&#39;nın oğlu! Bu isteğini kabul ediyoruz.&quot; dedi</p>\n\n<p>\n	Şimr daha sonra ordusuna ş&ouml;yle seslendi: &quot;H&uuml;seyn&#39;in haremine saldırmaktan sakının, saldırılarınızı O&#39;nun kendisine y&ouml;neltin. Canıma andolsun ki O kerim bir rakibdir.&quot;</p>\n\n<p>\n	Hz. H&uuml;seyn (a.s)&#39;ın bu s&ouml;z&uuml;, ger&ccedil;i zahirde Aşura g&uuml;n&uuml; namert&ccedil;e &ccedil;adırlarına saldırıya ge&ccedil;en K&ucirc;fe halkına hitaben irad edilen bir hitabedir. Ama hakikatte, Kerbela katligahından her asırda b&uuml;t&uuml;n insanlara s&ouml;ylenilen umumi ve evrensel bir mesajdır.</p>\n\n<p>\n	İnsan, ilahi kanun ve semav&icirc; d&uuml;sturlara bağlı olmasa bile en azından kendi h&uuml;rr&uuml;yetini, yiğitliğini korumalı ve insanlar arasında ge&ccedil;erli olan kanun-kurallara uymalıdır.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyn (a.s)&#39;ın En Son M&uuml;nacatı</strong></p>\n\n<p>\n	Misbah&#39;&uuml;l M&uuml;teheccid ve İkbal kitablarının naklettiğine g&ouml;re İmam H&uuml;seyn (a.s), hayatının en son anlarında g&ouml;zlerini a&ccedil;ıp g&ouml;ğe doğru baktı ve son olarak alemlerin Rabb&#39;iyle ş&ouml;yle m&uuml;nacatta bulundu:</p>\n\n<p>\n	&quot;Ey kendisinden başka ilah olmayan Allah! Senin kaza ve kaderinin karşısında sabrediyorum. Ey imdad dileyenlerin imdadcısı! Benim senden başka bir Rabb&#39;im, bir ma&#39;budum yoktur. Senin h&uuml;km&uuml;ne ve takdirine sabrediyorum. Ey yardımcısı olmayan! Ey daimi olup sonu olmayan! Ey &ouml;l&uuml;leri dirilten! Ey herkese ameliyle kaşılık veren Allah! Benimle bunların (K&ucirc;fe halkının) arasında sen h&uuml;kmet. Zira sen h&uuml;kmedenlerin en hayırlısısın.&quot;</p>\n\n<p>\n	İmam H&uuml;seyn (a.s) daha sonra y&uuml;z&uuml;n&uuml; toprağa koyarak ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Allah&#39;ın adıyla, Allah&#39;ı anarak, Allah&#39;ın yolunda ve Resulullah&#39;ın dini &uuml;zere (d&uuml;nyadan ayrılıyorum.)&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Dipnotlar:</strong></p>\n\n<p>\n	1- Bu mevzu &quot;el-Gadir&quot; kitabının 10. cildinde geniş bir şekilde nakledilmiştir.</p>\n\n<p>\n	2- &quot;Zerka&quot; kendi zamanının adı k&ouml;t&uuml;ye &ccedil;ıkan kadınlarından olan Mervan&#39;ın b&uuml;y&uuml;k annesidir.</p>\n\n<p>\n	3- Maktel-i Harezm&icirc;, c.1, s.186. Maktel-i Avalim, s.54.</p>\n\n<p>\n	4- Maktel-i Harezm&icirc;, c.1, s.186.</p>\n\n<p>\n	5- L&uuml;huf, s.23.</p>\n\n<p>\n	6- Maktel-i Avalim, s.54. Harezm&icirc;, c.1, s.188.</p>\n\n<p>\n	7- Maktel-i Harezm&icirc;, c.1, s.188, Maktel-i Avalim, s.54.</p>\n\n<p>\n	8- Maktel-i Harezm&icirc;, c.1, s.190</p>\n\n<p>\n	9- Kur&#39;&acirc;n-ı Kerim&#39;de diğer Peygamberler gibi z&uuml;hd ve takvasından s&ouml;z edilen Hz. Yahya, Milad&#39;ın 28. yılında, zamanının padişahının iffetsiz kızı &quot;Salume&quot;nin vesvesesiyle feci bir şekilde katledildi.</p>\n\n<p>\n	10- L&uuml;huf, s.26, Musir-&uuml;l Ahzan, s.20.</p>\n\n<p>\n	11- Taberi, c.7, s.240.</p>\n\n<p>\n	12- Taberi, c.7, s.235. Kamil-i İbn-i Esir, c.3, s.267. İrşad, s.20. Maktel-i Harezm&icirc;, c.1, s.195 ve 196.</p>\n\n<p>\n	13- L&uuml;huf, s.53. Musir&#39;&uuml;l-Ahzan, s.21.</p>\n\n<p>\n	14- Ensab&#39;&uuml;l-Eşraf, c.3, s.162. Taberi, c.7, s.275. Kamil-i İbn-i Esir, c.4, s.39.</p>\n\n<p>\n	15- Ensab&#39;&uuml;l-Eşraf, c.3, s.164. Taberi, c.7, s.287. Kamil-i İbn-i Esir, c.3, s.276. İrşad-ı Mufid, s.218. Harezm&icirc;, c.1, s.223.</p>\n\n<p>\n	16- Ensab&#39;&uuml;l-Eşraf, c.3, s.167. Taberi, c.7, s.289. el-Bidaye ve&#39;n-Nihaye, c.8, s.168.</p>\n\n<p>\n	17- Maktel-i Harezm&icirc;, c.1, s.225.</p>\n\n<p>\n	18- Ensab&#39;&uuml;l-Eşraf, c.3, s.168. Taber&icirc;, c.7, s.293. Kamil-i İbn-i Esir, c.3, s.278. L&uuml;huf, s.41. A&#39;lam&#39;&uuml;n-N&uuml;bela, c.3 s.208.</p>\n\n<p>\n	18- Şura s&uuml;resi, ayet: 7.</p>\n\n<p>\n	19- İbn-i Asakir, s.164. Maktel-i Harezm&icirc;, c.1 s. 223. Menakıb, c.4, s.95.</p>\n\n<p>\n	20- Taberi, c.7, s.294. İrşad-ı Mufid, s.223.</p>\n\n<p>\n	21- Kamil&#39;&uuml;z-Ziyarat, s.75. Tarih-i Taberi, c.7 s.294.</p>\n\n<p>\n	22- Taberi, c.7, s.297. Kamil-i İbn-i Esir, c.3, s.280. Maktel-i Harezm&icirc;, s.231. İrşad-ı Mufid, s.224.</p>\n\n<p>\n	23- Taberi, c.7, s.297. Kamil-i İbn-i Esir, c.3, s.280. Harezm&icirc;, c.1, s.234. Ensab&#39;&uuml;l-Eşraf, c.3, s171.</p>\n\n<p>\n	24- Harezm&icirc;, c.1, s.226. L&uuml;huf, s.62. Mus&icirc;r-&uuml;l Ahzan-ı İbn-i N&ucirc;ma, s.46.</p>\n\n<p>\n	25- Ensab-&uuml;l Eşraf, c.3, s.172.</p>\n\n<p>\n	26- Taberi, c.7, s.304.</p>\n\n<p>\n	27- Ensab&#39;&uuml;l -Eşraf, c.3, s.185, Taberi, c.7, s.306.</p>\n\n<p>\n	28- Taberi, c.7, s.308. Kamil, c.3, s.282. Harezm&icirc;, c.1, s.234.</p>\n\n<p>\n	29- Nur&#39;&uuml;s-Sakaleyn, c.4, s.221. Bihar&#39;&uuml;l-Envar, c.10, s.188.</p>\n\n<p>\n	30- T&uuml;haf&#39;&uuml;l-Ukul, s.174. Taberi, c.7, s.300. Maktel-i Harezm&icirc;, c.2, s.5. L&uuml;huf, s.69.</p>\n\n<p>\n	31- Maktel-i Harezm&icirc;, c.1, s.245.</p>\n\n<p>\n	32- Ensab-&uuml;l Eşraf, c.3, s.185. Taberi, c.7, s.319. Kamil, c.3, s.285. İrşad, s.240.</p>\n\n<p>\n	33- Bu s&ouml;z &quot;Nefes&#39;&uuml;l-Mehmum&quot; kitabından nakledilmiştir.</p>\n\n<p>\n	34- Kamil-&uuml;z Ziyarat, s.37.</p>\n\n<p>\n	35- Belağet&#39;&uuml;l-H&uuml;seyn, s.190.</p>\n\n<p>\n	36- Taberi, c.7, s.327. İbn-i Asakir, s.211. Kamil, c.3, s.287. İrşad-ı Mufid, s.233.</p>\n\n<p>\n	37- Taberi, c.7, s.328. Kamil, c.3, s.287. İrşad-ı Mufid, s.234. Maktel-i Harezm&icirc;, c.1, s.253.</p>\n\n<p>\n	38- Maktel-i Harezm&icirc;, c.1, s.253.</p>\n\n<p>\n	39- Ensab-&uuml;l Eşraf, c.3, s.188.</p>\n\n<p>\n	40- Bu hutbe az bir farkla T&uuml;haf&#39;&uuml;l-Ukul, s.171 de, Maktel-i Harezm&icirc;, c.2, s.7-8 de, L&uuml;huf, Maktel-i Avalim ve Tezkiret-&uuml;l Havas kitablarında nakledilmiştir. Fakat biz Maktel-i Harezmi&#39;den naklettik.</p>\n\n<p>\n	41- L&uuml;huf, 89. Maktel-i Harezm&icirc;, c.2, s.9.</p>\n\n<p>\n	42- Maktel-i Mukarrem, s.337.</p>\n\n<p>\n	43- Maktel-i Harezm&icirc;, c.2, s.33.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Şehadet Kervanıyla Adım Adım','','publish','closed','open','','sehadet-kervaniyla-adim-adim','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2834',0,'post','',0),(2835,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h2 align=\"center\">\n	&nbsp;</h2>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) Medine&#39;den &ccedil;ıktığı geceden itibaren, Mekke&#39;de kaldığı s&uuml;re boyunca ve Mekke&#39;den, Kerbela&#39;ya kadar aldığı yoldan şehid oluncaya kadarki zaman s&uuml;recinde tek hedefi gayri meşru Yezid iktidarını r&uuml;sva etmek, emr-bil m&acirc;ruf ve nehy anil m&uuml;nkerde bulunup, Kuran&#39;ı savunmak ve ceddi Hz. Muhammedin (s.a.a) y&uuml;ce dinini diriltmekti.</p>\n\n<p>\n	Allah Teala&#39;nın ona y&uuml;klediği bir vazifeydi bu. Ashabıyla &ccedil;ocuklarının şehadeti ve ailesinin esir d&uuml;şmesi o Hazreti bu vazifesinden alıkoymamıştır asla.</p>\n\n<p>\n	Hz. Resul-&uuml; Ekrem (s.a.a) m&uuml;minlerin emiri Hz. Ali (a.s) ve Hz. İmam Hasan (a.s) İmam H&uuml;seyin&#39;in (a.s) şehid edileceğini m&uuml;kerrer defa bildirmişlerdi. Hatta o Hazret hen&uuml;z d&uuml;nyaya geldiğinde Hz. Peygamberi Ekrem (s.a.a) ağlamış ve &quot;H&uuml;seyin&#39;imi bu &uuml;mmetten zalim bir g&uuml;ruh şehid edecek&quot; buyurmuştu.</p>\n\n<p>\n	İmam H&uuml;seyin de (a.s) imamet ilminden (kendisine ceddinden intikal olan bilgiden) dolayı bu seferinin sonucunu biliyordu, fakat il&acirc;hi ferman karşısında kendi canının bir değeri olmadığını ve ailesinin esir d&uuml;şeceği korkusunun yersiz olduğunu da bilmekteydi. İmam, Allah yolunda gelecek belanın keramet, şehadetin ise saadet olduğunun bilincindeydi. (Allah&#39;ın en g&uuml;zel ve ebedi selamı onun &uuml;zerine olsun.)</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in (a.s) Kerbela&#39;da şehadeti M&uuml;sl&uuml;manlar arasında &ccedil;ok&ccedil;a konuşulan bir konu olagelmiştir, ancak &ccedil;oğu M&uuml;sl&uuml;manların bu konuda bildikleri &uuml;st&uuml;nk&ouml;r&uuml; şeylerdir. Hz. İmam bu şehadet yolculuğu boyunca: &quot;Bizim yolumuzda canından ge&ccedil;ip Allah Teala&#39;ya kavuşacak kimse varsa bizimle gelsin.&quot; buyurmaktaydı.</p>\n\n<p>\n	İmam H&uuml;seyin&#39;le (a.s) yarenleri b&ouml;ylece şehadet makamına ulaştılar, sadece kendileri değil, ashab ve her biri İsl&acirc;m ufkunda parlak birer yıldız olan evlatlarıyla da Kerbel&acirc; &ccedil;&ouml;l&uuml;n&uuml;n sıcak kumlarına, mukaddes ve tertemiz kanlarıyla nurlu laleler sa&ccedil;tılar. B&ouml;ylece Yezid&#39;in, Allah Resul&uuml;&#39;n&uuml;n (s.a.a) yerine ge&ccedil;emeyeceğini; İsl&acirc;m&#39;ın Emevilerden, Emevilerin de İsl&acirc;m&#39;dan ayrıldığını M&uuml;sl&uuml;man &uuml;mmete anlatmış oldular.</p>\n\n<p>\n	Sahi, &quot;Şehitler Efendisi&quot;nin şehadet destanı vuku bulmayacak olsaydı neler olurdu? İslam &uuml;mmeti Yezid&#39;i, Peygamber&#39;in (s.a.a) hak vasisi olarak tanımayacak mıydı? B&ouml;ylece Yezid&#39;in yaptığı zorbalık, adaletsizlik ve şehvetperestlikleri g&ouml;r&uuml;p duyanlar &quot;İsl&acirc;m&quot;dan nefret etmeyecek miydi? B&ouml;yle bir dine ger&ccedil;ekten &quot;İslam&quot; denilebilir miydi o zaman?!</p>\n\n<p>\n	Hz. Eba Abdullah&#39;ın (a.s) mazlum ailesi esir d&uuml;şm&uuml;şt&uuml; şimdi, onlar son şehidin mesajını halka bildirmekle y&uuml;k&uuml;ml&uuml;yd&uuml;ler. Şehadet sahnesinin gerisinde kalan imamın mazlum ailesi &ccedil;arşıda, pazarda, camide, sokakta, İbn-i Ziyad&#39;ın huzurunda kısacası her yerde feryad ettiler, zalimlerin maskelerini y&uuml;zlerinden sıyırdılar, Yezid&#39;i hilafet makamına oturtanların Allah&#39;ın gazabına uğramış m&uuml;nafıklar olduğunu ve Yezid&#39;in bu makama kesinlikle layık olmadığını g&ouml;sterdiler; Yezid&#39;in i&ccedil;kici ve k&ouml;pek besleyen şahsiyetsiz biri olduğunu herkese ilan ettiler.</p>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin (a.s)&rsquo;ın konuşmaları, vicdan sahiplerinin uyanmasına yardımcı oldu; b&ouml;ylece Yezid&#39;in ne kadar rezil biri olduğu ortaya &ccedil;ıkıverdi. Hz. Zeyneb-i K&uuml;bra&#39;nın (a.s) konuşmaları H&uuml;seyn&icirc; şehadetin risaletini tamamladı, Yezidilerin konumu anlaşıldı, İsl&acirc;m d&uuml;şmanlarının şeytani arzuları suya d&uuml;şt&uuml;. Evet, bu mazlum şehadetin b&uuml;t&uuml;n boyutlarını hakkıyla kavramak ger&ccedil;ekten de derin bir g&ouml;r&uuml;şe sahip olmayı gerektirmektedir.</p>\n\n<p>\n	Cennet gen&ccedil;lerinin efendisi Hz. İmam H&uuml;seyin&#39;in (a.s) şehadetinden bug&uuml;ne; onun, insani şeref ve y&uuml;celiğe değer veren taraftar ve şiaları her yıl imamlarının katledildiği g&uuml;n matem tutarlar; o g&uuml;n siyahlar giyer, imamlarına olan bağlılıklarını ağlayarak dile getirirler. Ehl-i Beyt imamları Kerbela olayına &ouml;zel bir titizlik g&ouml;stermiş, o Hazret&rsquo;in mezarını bizzat ziyaret etmiş, ona matem merasimleri d&uuml;zenlemiş, yaptıkları konuşmalarla bu merasimlerin &ouml;nemini belirtmişlerdir.</p>\n\n<p>\n	&quot;Ebu Emmare&quot; ş&ouml;yle nakleder: &quot;Bir g&uuml;n İmam Cafer-i Sadık&#39;ın (a.s) huzuruna vardım, Eba Abdullah&#39;ın mazlumiyetiyle ilgili bir şiir s&ouml;ylememi buyurdular.</p>\n\n<p>\n	Ben şiiri okumaya başlayınca Hazret ağladı, ben okuduk&ccedil;a o da hı&ccedil;kırarak ağlıyordu. O kadar ağladılar ki dışarıdakiler de bu sesleri duydular. Şiirim bitince Hz. Sadık (a.s) ş&ouml;yle buyurdular: &quot;Hi&ccedil;bir musibete ağlamak sevap değildir. Fakat H&uuml;seyin bin Ali&#39;nin (a.s) musibetine ağlamanın &ccedil;ok b&uuml;y&uuml;k sevabı vardır.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> - <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hz. İmam B&acirc;kır (a.s) ashabından birine ş&ouml;yle buyurmuşlardır: &quot;Ehl-i Beyt&#39;i sevenlere s&ouml;yleyin; İmam H&uuml;seyin&#39;in (a.s) mezarını ziyarete gitsinler. Bizim imametimize inananların Eba Abdullahın (a.s) kabrini ziyaret etmesi zorunludur.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yine İmam Sadık&#39;tan (a.s) ş&ouml;yle rivayet edilmektedir:&quot; İmam H&uuml;seyin&#39;i (a.s) ziyaret etmenin değer ve fazileti b&uuml;t&uuml;n iyi amellerden daha &uuml;st&uuml;nd&uuml;r.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Şimdi İmam H&uuml;seyin&#39;in (a.s) vicdanları uyandırıp pek y&uuml;ce anlamlar taşıyan s&ouml;zlerinden birka&ccedil;ını aktarıyoruz:</p>\n\n<p>\n	- İnsanlar d&uuml;nyanın kuludur ve dinleri de sadece dillerindedir. D&uuml;nyalarına zarar vermediği s&uuml;rece dinden dem vururlar, iş imtihan ve denenme safhasına varınca ger&ccedil;ek dindarların ne kadar az olduğu meydana &ccedil;ıkar.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuşlardır: &quot;Allah Teala&#39;dan başka yardımcısı olmayan kimseye zulmetmekten sakın.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> (&Ccedil;&uuml;nk&uuml; Allah Teala mazlumun hakkını zalimden mutlaka ve pek yakında alır.)</p>\n\n<p>\n	Birisi, İmam&#39;ın huzuruna &ccedil;ıkarak &quot;Ey Allah Resul&uuml;&#39;n&uuml;n (s.a.a) evladı&quot; dedi, &quot;ben g&uuml;nahk&acirc;r bir insanım, g&uuml;nahtan ka&ccedil;ınacak kudretim de yoktur, bana &ouml;ğ&uuml;t ver.&quot;</p>\n\n<p>\n	İmam &quot;Şu beş şeyi yapabiliyorsan g&uuml;nah işle&quot; buyurdular:</p>\n\n<p>\n	1- Allah Teala&#39;nın nimetlerinden yararlanmadan g&uuml;nah işleyebiliyorsan, işle!</p>\n\n<p>\n	2- Allah Teala&#39;nın koyduğu kanun ve kuralları değiştirebiliyorsan g&uuml;nah işle.</p>\n\n<p>\n	3- Allah Teala&#39;nın seni g&ouml;rmediği bir yere gidebiliyorsan orada g&uuml;nah işle.</p>\n\n<p>\n	4- &Ouml;l&uuml;m anı geldiğinde, &ouml;l&uuml;m meleğine canını teslim etmemeye g&uuml;c&uuml;n yetecekse g&uuml;nah işle.</p>\n\n<p>\n	5- Cehennem ateşi seni &ccedil;ağırdığı zaman cehenneme girmeyebileceksen g&uuml;nah işle&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> (Bu beş şeyi yapamayacaksan -ki yapamazsın- g&uuml;nah işlemekten ciddiyetle sakın!)</p>\n\n<p>\n	- Ey insan! Senin varlığın ve sermayen &ouml;mr&uuml;nd&uuml;r. &Ouml;mr&uuml;nden giden her g&uuml;n, senin varlığından bir kısmının yok olması demektir.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> (Yani varlık ve sermayenden en iyi şekilde yararlan ve gelecekte onu boşuna harcama)</p>\n\n<p>\n	- &Ccedil;ok tecr&uuml;be edinmek aklı &ccedil;oğaltır.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	- Kanaatkarlık, bedenin rahatlığına sebep olur.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	- K&ouml;t&uuml; insanlarla oturup kalkmak, k&ouml;t&uuml; zanna yol a&ccedil;ar.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	- Bilgili insanlarla oturup kalkmak ilim &ouml;ğrenmeye hazırlıklı olmanın g&ouml;stergesidir.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	- Bir grup insan sevap i&ccedil;in Allah&#39;a ibadet ederler, bu tacirlerin ibadetidir. Bir grup insan da korkudan Allah&#39;a kulluk eder, bu da k&ouml;le ve hizmet&ccedil;ilerin kulluğudur. Kimi de Allah Teala&#39;yı verdiği nimetler i&ccedil;in &ouml;ver, işte bu, h&uuml;r insanların ibadet y&ouml;ntemidir.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	- Başkalarının ayıplarını a&ccedil;ıp r&uuml;sva eden birini g&ouml;r&uuml;rsen ondan uzak dur ve kendini ona tanıtma<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a>.</p>\n\n<p>\n	- M&uuml;sl&uuml;manın m&uuml;şk&uuml;l&uuml;n&uuml; &ccedil;&ouml;zen kimsenin Allah Taala d&uuml;nya ve Ahirette m&uuml;şk&uuml;l&uuml;n&uuml; &ccedil;&ouml;zecektir.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	- Ger&ccedil;ek dostun, seni &ccedil;irkin işlerden vazge&ccedil;irendir, d&uuml;şmanın ise seni &ccedil;irkin işlere itendir.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Kamil&#39;el Ziyaret, s:105.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Ae. s:101.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Ae. s: 121.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Ae. s: 147.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Tuhef&#39;il Ukuul, s:244.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Ae s: 246.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Allame Meclisi, Bihar, c:78, s:128.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Belagat&#39;ul H&uuml;seyn, s: 87.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - Rovze-i Bihar, c: 2, s:128.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - Ae.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Ae. s:122.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Ae. s: 119.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Tuhef&#39;il Ukuul, s:245.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - Rovze-i Bihar, c:2, s:117.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Arabl&icirc;, Keşf&#39;ul Gamme, c:2, s:241.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - Rovze-i bih. c:2 s: 128.</p>\n	</div>\n</div>','Şehadetten  Sonra','','publish','closed','open','','sehadetten-sonra','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2835',0,'post','',0),(2836,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h5>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tacettin ULU&Ccedil;</h5>\n\n<p>\n	Şehitler efendisi Hz. H&uuml;seyin, Hicri altmış yılında, Şaban ayının &uuml;&ccedil;&uuml;nde, Mekke&rsquo;ye varmıştı. Şaban, Ramazan, Şevval ve Zi&rsquo;l K&acirc;de aylarını Mekke&rsquo;de yaşayarak Allah&rsquo;a ibadet ediyordu.</p>\n\n<p>\n	Hicaz ve Basra Şi&acirc;ları, İmam (a.s)&rsquo;ı ziyaret ediyorlardı. Zi&rsquo;l Hicce ayı olunca, Hac hazırlıklarını yaptı. Ne yazık ki Zi&rsquo;l Hicce ayının sekizinci g&uuml;n&uuml; As oğlu S&acirc;id oğlu Amr, Hac bahanesi ile bir grup arkadaşlarıyla Mekke&rsquo;ye geldiler. Onlar, Hz. H&uuml;seyni tutuklayıp Yezid&#39;e g&ouml;t&uuml;rmek i&ccedil;in g&ouml;revlendirilmişlerdi; yahut da &ouml;ld&uuml;rmekle....</p>\n\n<p>\n	Hz. H&uuml;seyin Amr ve adamlarının k&ouml;t&uuml; niyetlerini bildiğinden, &Uuml;mre ziyaretini yapmaya karar verdi. K&acirc;be&rsquo;yi tavaf etti, Sefa ile Merve arasında gezdi; sonra Irak&rsquo;a doğru hareket etti.</p>\n\n<p>\n	Abdulla Bin Abbas:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin, Irak&rsquo;a hareket etmeden &ouml;nce, K&acirc;be&rsquo;nin &ouml;n&uuml;nde durmuştu. Cebrail (a.s), onun elinden tutmuştu ve: -helimmu ila bey&acirc;tillah- Allah&rsquo;ın biatine koşun diye insanları sesliyordu.&rdquo;</p>\n\n<p>\n	Seyyid Bin Tavus:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin, Irak&rsquo;a &ccedil;ıkmağa karar verince, ayağa kalktı. Allah&rsquo;a hamd-u sena etti. Resulullah (s.a.a)&rsquo;a salat-u selam g&ouml;nderdi. Sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;&Ouml;l&uuml;m, Adem oğlunun gerdanlığıdır; hanımların gerdanlığına (takılarına) benzer. Yakub&rsquo;un oğlu Yusuf&rsquo;u arzuladığı gibi, ben de &ouml;lenlerimi (Dedem Muhammed&rsquo;i (s.a.a), Annem Fatıma&rsquo;yı (s.a), Babam Ali&rsquo;yi (a.s) ve kardeşim Hasan&rsquo;ı (a.s)arzuluyorum.)&rdquo;</p>\n\n<p>\n	&Ouml;ld&uuml;r&uuml;lmem i&ccedil;in se&ccedil;ilen yerde, bedenlerimizi par&ccedil;a- par&ccedil;a edecek kurtları (d&uuml;şman askerlerini) g&ouml;r&uuml;yorum. Kaderin kalemi yazdığı şeyi değiştirmek m&uuml;mk&uuml;n değildir. Biz Ehl-i Beyt, Allah&rsquo;ın kaderine razı olanlardanız; musibetlere karşı sabırlıyız. Resulullah (s.a.a)&rsquo;ın et par&ccedil;ası, ondan ayrı yaşayamaz.</p>\n\n<p>\n	Biz, Hatire&rsquo;i Kuds&rsquo;ta (Berrin cennetinde) onunla birlikteyiz. O, bizimle sevinecektir. Şimdi, bizim i&ccedil;in canını feda etmek isteyenler ve Allah&rsquo;a kavuşmak i&ccedil;in canından ge&ccedil;enler, benimle birlikte g&ouml;&ccedil; etmeğe hazırlansınlar. Zira Sahur vakti g&ouml;&ccedil; edeceğiz.&rdquo;</p>\n\n<p>\n	Yine Seyyid Bin Tavus:</p>\n\n<p>\n	Hz. İmam Cafer-i Sadık buyurmuştur ki: &ldquo;Şehitler efendisi Hz. H&uuml;seyin, Mekke&rsquo;den &ccedil;ıkmağa karar aldığı g&uuml;n Muhammed-i Hanefi&rsquo;ye, onun yanına geldi ve: &ldquo;K&uuml;fe halkı, bildiğin gibi babana ve kardeşine hile yaptılar. Onlara yaptıklarını sana da yapabileceklerinden endişeleniyorum. Allah&rsquo;ın saygın kıldığı Mekke&rsquo;de kalmaya karar verirsen, aziz olursun, sevgi g&ouml;r&uuml;rs&uuml;n. Hi&ccedil; kimse sana dokunmaz.&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Yezidin (adamlarının) beni, Mekke&rsquo;de ter&ouml;r ederek Allah&rsquo;ın saygın kıldığı eve (K&acirc;be&rsquo;ye) saygısızlık etmelerinden endişeleniyorum.&rdquo; buyurdu. Muhammed&nbsp; b. Hanefi&rsquo;ye: &ldquo;&Ouml;yleyse Yemen&rsquo;e veya Badiye&rsquo;ye taraf g&ouml;&ccedil; et. Oralarda, sana zarar dokunmaz.&rdquo;dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Bu konuda d&uuml;ş&uuml;nmem gerekir&rdquo; buyurdu. Sabah olunca Muhammed, Hz. H&uuml;seynin Mekke&rsquo;den &ccedil;ıkışını işitti; koşarak geldi ve: &ldquo;Ey kardeş! D&uuml;n akşam, sana s&ouml;ylediklerim hakkında d&uuml;ş&uuml;neceğine s&ouml;z vermedin mi?&rdquo; diye sordu. Hz. H&uuml;seyin: &ldquo;Evet&rdquo; dedi. Muhammed b. Hanefi&rsquo;ye: &ldquo;&Ouml;yleyse, Mekke&rsquo;yi terk etmenizin sebebi nedir?&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, ona:</p>\n\n<p>\n	&ldquo;Sen, yanımdan ayrıldıktan sonra, Peygamber (s.a.a) yanıma geldi ve: &ldquo;Ey H&uuml;seyin! Mekke&rsquo;den &ccedil;ık. Zira Allah seni, kendi yolunda &ouml;ld&uuml;r&uuml;lm&uuml;ş olarak g&ouml;rmek istiyor&rdquo; buyurdu.</p>\n\n<p>\n	Muhammed Hanefi&rsquo;ye:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Madem kendin gidiyorsun, &acirc;ileni ni&ccedil;in g&ouml;t&uuml;r&uuml;yorsun?&rdquo; diye sordu.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, &acirc;ilemin esir olmasını dilemiştir.&rdquo; dedi. Muhammed b.&nbsp; Hanefi&rsquo;ye g&ouml;nl&uuml; yaralı ve ağlayarak Hz. H&uuml;seyin&rsquo;le vedalaştı.</p>\n\n<p>\n	Bazı sağlam kaynaklara g&ouml;re:</p>\n\n<p>\n	&ldquo;Abdullah b. Abbas, Abdullah b. Z&uuml;beyr ve Abdullah b. &Ouml;mer, her &uuml;&ccedil;&uuml; de Hz. H&uuml;seynin yanına gittiler; onun Irak&rsquo;a gitmesine engel olmaya &ccedil;alıştılar ve bu konuda &ccedil;ok ısrar ettiler. Hz. H&uuml;seyin, onlara yanıt verdi; onlar da geri d&ouml;nd&uuml;ler.&rdquo; deniliyor.</p>\n\n<p>\n	Ebul Ferec ve bazılarına g&ouml;re:</p>\n\n<p>\n	&ldquo;Abdullah b. Abbas, Hz. H&uuml;seynin Mekke&#39;de kalmasını, Irak&rsquo;a gitmemesini istedi. Ve: &ldquo;Ey H&uuml;seyin! K&uuml;fe halkı, babanı şehit ettiler, kardeşini de yaraladılar; sana hile yapacaklarını sanıyorum. Onlar, sana yardım etmezler ve seni yalnız bırakırlar.&rdquo; diyerek K&uuml;felilerin iyi insan olmadıklarını bildirdi.</p>\n\n<p>\n	Hz. H&uuml;seyin Abdullah&rsquo;a:</p>\n\n<p>\n	&ldquo;Bu Mektuplar, K&uuml;felilerindir. Bu mektupta M&uuml;slim&rsquo;indir. M&uuml;slim, onların bana bi&acirc;t ettiklerini, yazmıştır&rdquo; dedi.</p>\n\n<p>\n	Abdullah b. Abbas:</p>\n\n<p>\n	&ldquo;Kendin git, &ccedil;ocuklarını ve &acirc;ileni g&ouml;t&uuml;rme. Osman&#39;ı &ouml;ld&uuml;rd&uuml;kleri g&uuml;n&uuml; hatırlıyor musun? Onu, &acirc;ilesi ve &ccedil;ocuklarının g&ouml;z&uuml; &ouml;n&uuml;nde &ouml;ld&uuml;rm&uuml;şlerdi. Onun &acirc;ilesinin perişan olduklarını g&ouml;rmedin mi?. Ey H&uuml;seyin! Seni de, &acirc;ilenin ve &ccedil;ocuklarının g&ouml;z&uuml; &ouml;n&uuml;nde şehit edebilirler.&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, Abdullah&rsquo;ın nasihatini kabul etmedi; &acirc;ilesiyle birlikte Kerbela&rsquo;ya gitti.</p>\n\n<p>\n	Hz. H&uuml;seyin, Aşura g&uuml;n&uuml; olunca hanımların ve &ccedil;ocukların &ccedil;adırlara girip- &ccedil;ıktıklarında ağladıklarını, cenazelere feryat ettiklerini, perişan hallerini g&ouml;r&uuml;nce: &ldquo;Allah&rsquo;a and olsun ki, Abdullah b. Abbas doğru s&ouml;ylemişti.&rdquo; buyurdu. Abdullah b. Abbas, Hz. H&uuml;seyn&#39;in Irak&rsquo;a gitmesine engel olmayınca, ağlayarak vedalaştı. Sonra Abdullah b. Z&uuml;beyr&rsquo;le karşılaşınca:</p>\n\n<p>\n	&ldquo;Ey Z&uuml;beyr oğlu! H&uuml;seyin, Mekke&rsquo;yi terk etti. Hicaz yurdu sana kaldı. Artık hedefine kavuşursun.&rdquo; diyerek onun vefasızlığını bildirdi.</p>\n\n<p>\n	Hz. H&uuml;seyin, Mekke&rsquo;den yeni ayrılmıştı. As oğlu S&acirc;id oğlu Amr, kardeşi Yahya&rsquo;yı onun gitmesine engel olmak i&ccedil;in g&ouml;nderdi. Yahya ve adamları, onun yanına vardılar ve: &ldquo;Nereye gidiyorsunuz? Geri d&ouml;n&uuml;n.&rdquo; diye ısrar ettiler. Hz. H&uuml;seyin, onların isteklerini kabul etmedi. Yahya ve adamları, aşırı davrandılar; sonunda muharebe olmasından korktular ve geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Şeyh M&uuml;fid&rsquo;in rivayetine g&ouml;re:</p>\n\n<p>\n	&nbsp;Şehitler sultanı Hz. H&uuml;seyin Mekke&rsquo;den ayrıldıktan sonra, amcası oğlu Abdullah b. Cafer mektup yazdı, oğulları Avn ve Muhammed&rsquo;le Hz. H&uuml;seyin&rsquo;e g&ouml;nderdi.</p>\n\n<p>\n	Mektupta:</p>\n\n<p>\n	&ldquo;Bu yolculuktan d&ouml;nmeniz i&ccedil;in sizi Allah&rsquo;a yemin veriyorum. Sizin i&ccedil;in bu yolculuktan endişeleniyorum. Senin şehit olmandan ve &acirc;ilenin de perişan olmalarından korkuyorum. Siz &ouml;l&uuml;rseniz, yery&uuml;z&uuml;n&uuml;n ışığı s&ouml;necektir. &Ccedil;&uuml;nk&uuml; siz bu g&uuml;n, inananların &ouml;nderi ve sığınağısınız. Hidayete erenlerin yol g&ouml;stericisi ve dayanağısınız. Mektubun ardından ben de sizin yanınıza geleceğim.&rdquo; yazılmıştı.</p>\n\n<p>\n	Cafer oğlu Abdullah mektubu g&ouml;nderdikten sonra, Said oğlu Amr&rsquo;ın yanına gitti. Onun, Hz. H&uuml;seynin d&ouml;nmesini sağlamasını ve d&ouml;n&uuml;ş&uuml; i&ccedil;in g&uuml;ven mektubu yazmasını istedi.</p>\n\n<p>\n	Amr, Hz. H&uuml;seynin d&ouml;nmesi hususunda g&uuml;ven mektubu yazdı. Hatta iyilik ve ikram edeceğini de yazmıştı. Amr&rsquo;ın g&uuml;ven mektubunu kardeşi Yahya, Avn ve Muhammed&rsquo;le birlikte g&ouml;t&uuml;rd&uuml;.</p>\n\n<p>\n	Abdullah b. Cafer oğulları Avn ve Muhammed-i g&ouml;nderdikten sonra kendisi de Hz. H&uuml;seynin yanına vardı. Onun geri d&ouml;nmesini istedi, O: &ldquo;R&uuml;yamda Peygamberi (s.a.a) g&ouml;rd&uuml;m. Bir şeyin peşinde koşmamı emir buyurdu.&rdquo; Onlar Hz. H&uuml;seyin&rsquo;e: &ldquo;G&ouml;rd&uuml;ğ&uuml;n r&uuml;ya nasıldı? diye sordular. Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Şimdiye kadar kimseye s&ouml;ylemedim, Rabbime kavuşuncaya kadar kimseye de s&ouml;ylemem.&rdquo; buyurdu. Cafer oğlu Abdullah, onun geri d&ouml;nmesinden &uuml;mitsiz olunca:&nbsp; &ldquo;Ey H&uuml;seyin! Oğullarım Avn ve Muhammed senin yanında kalsınlar, sana yardım etsinler; gerekirse senin yolunda cihat etsinler.&rdquo; s&ouml;yledi. Sonra Yahya&#39;yla birlikte, &uuml;z&uuml;nt&uuml;l&uuml; bir halde geri d&ouml;nd&uuml;. Hz. H&uuml;seyin yoluna devam etti.</p>\n\n<p>\n	Seyyid b. Tavus:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin yol esnasında, K&uuml;fe&#39;den gelen Galib oğlu Bişr&rsquo;le karşılaştı, ona: &ldquo;Ey Bişr! Irak halkını nasıl buldun?&rdquo; diye sordu. O: &ldquo;Irak halkının g&ouml;n&uuml;lleri sizinle, kılı&ccedil;ları ise &Uuml;meyye oğullarıyladır.&rdquo; dedi. Hz. H&uuml;seyin: &ldquo;Doğru s&ouml;yledin. Ancak Allah istediğini yapan ve dilediğine h&uuml;k&uuml;m edendir.&rdquo; buyurdu.</p>\n\n<p>\n	Şeyh Mufid&rsquo;in rivayetine g&ouml;re:</p>\n\n<p>\n	Hz. H&uuml;seynin Irak&rsquo;a &ccedil;ıktığını duyan &Uuml;beydullah b. Ziyad, onun yolunu kesmeleri i&ccedil;in Hasin b. Numeyr&rsquo;in komutasında b&uuml;y&uuml;k bir&nbsp;&nbsp; orduyu Kadsiye&rsquo;ye doğru &ccedil;ıkarttı.</p>\n\n<p>\n	Hasin b. Numeyr&rsquo;in ordusu, Kadisiye&rsquo;den Hifan&rsquo;a ve Kutkutaniye&rsquo;ye kadar her tarafı kuşatmıştı.</p>\n\n<p>\n	Hz. H&uuml;seyin zat-ı &acirc;rak adlı duraktan hareket ettikten sonra Kays b. M&uuml;sehher&rsquo;le bir mektup K&uuml;felilere g&ouml;nderdi. Başka bir rivayete g&ouml;re; s&uuml;t kardeşi olan Abdullah b. Yakter&rsquo;le g&ouml;ndermiştir. İmam (a.s) bu mektubu g&ouml;nderirken, Akil oğlu M&uuml;slim&rsquo;in (r.a) şehit edilmesinden habersizdi.</p>\n\n<p>\n	Mektupta:</p>\n\n<p>\n	&ldquo;Bismillahirrehmanirrehim; Bu, Ali oğlu H&uuml;seyn&#39;in M&uuml;sl&uuml;man ve inanan kardeşlerine mektubudur. Allah&rsquo;a hamd, Peygamber (s.a.a)&rsquo;e selamdan sonra. Akil oğlu M&uuml;slim&rsquo;in mektubunu aldım, mektupta: &ldquo;Bize yardım i&ccedil;in birleştiğinizi, d&uuml;şmanlarımızdan hakkımızı almamızda yardımcı olacağınızı.&rdquo; yazmıştır.</p>\n\n<p>\n	Allah&rsquo;tan bize ihsanını tamamlamasını, size de iyi niyet, g&uuml;zel &acirc;mel ve en iyi m&uuml;kafatları nasip buyurmasını arzuluyorum. Zi&rsquo;l Hicce ayının sekizinde Salı g&uuml;n&uuml; Mekke&rsquo;den ayrıldığımı ve size doğru geldiğimi biliniz. Mektubumu aldığınızda bize yardım i&ccedil;in birlik ve beraberliğinizi sağlayın ki, bir ka&ccedil; g&uuml;n sonra&nbsp; yanınızdayım. Allah&rsquo;ın selamı, rahmeti ve bereketi &uuml;zerinize olsun&rdquo; yazılıydı.</p>\n\n<p>\n	M&uuml;slim b. Akil (r.a)&nbsp; şehit olmadan yirmi yedi g&uuml;n &ouml;nce, Hz. H&uuml;seyin&rsquo;e mektup yazmıştı. K&uuml;felilerin onun yanında olacaklarını bildirmişti. Hatta K&uuml;felilerden bir grup da mektup yazıp g&ouml;nderdiler. Mektupta: &ldquo;Ey H&uuml;seyin! Y&uuml;z bin tane silahlı (kılı&ccedil;lı) adam, sana yardıma hazırlar. Şialarına yardım i&ccedil;in koş.&rdquo; Yazmışlardı. Bu nedenle Hz. H&uuml;seyin, yukarıdaki mektubunu yazmıştı.</p>\n\n<p>\n	Hz. H&uuml;seynin mektubunu g&ouml;t&uuml;ren el&ccedil;isi, Kadisiye&rsquo;ye ulaşınca Hasin b. Numeyr tarafından yakalandı. Numeyr oğlu, onu Ubeydullah&rsquo;a teslim etti. &Uuml;beydullah, ona: &ldquo;Sen kimsin&rdquo;? diye sordu. O: &ldquo;Ali Şialarından ve onun evlatlarındanım&rdquo; dedi. &Uuml;beydullah: &ldquo;Mektubu ni&ccedil;in yırttın&rdquo;? diye sordu. O: &ldquo;Mektubu okumaman i&ccedil;in yırttım&rdquo;dedi.</p>\n\n<p>\n	Ubeydullah: &ldquo;Mektup kimindi? Ve kime g&ouml;t&uuml;r&uuml;yordun&rdquo;? diye sordu. O: &ldquo;H&uuml;seynin mektubudur. İsimlerini bilmediğim K&uuml;felilerden bir ka&ccedil; kişiye g&ouml;t&uuml;r&uuml;yordum.&rdquo; Deyince, &Uuml;beydullah sinirlendi ve: &ldquo;Ya mektubu g&ouml;t&uuml;rd&uuml;ğ&uuml;n insanların isimlerini s&ouml;yleyeceksin ya da minbere &ccedil;ıkıp H&uuml;seyin&rsquo;e, babasına ve kardeşine k&uuml;f&uuml;r edeceksin. Yoksa seni, par&ccedil;a-par&ccedil;a ederim&rdquo;diyerek tehdit etti.</p>\n\n<p>\n	Hz. H&uuml;seynin el&ccedil;isi:</p>\n\n<p>\n	&ldquo;Mektubu g&ouml;t&uuml;rmek istediğim insanların isimlerini s&ouml;ylemem. Fakat ikincisini kabul ediyorum&rdquo; dedi. Bu nedenle onu camiye g&ouml;t&uuml;rd&uuml;ler. O, halka hitaben: Allah&rsquo;a hamd-u senadan sonra, inananların &acirc;miri Hz. Ali&rsquo;ye, Hz. Hasana ve Hz. H&uuml;seyin&rsquo;e selam g&ouml;nderdi. Ubeydullah&rsquo;a, babası Ziyada ve &Uuml;meyye oğullarının yandaşlarına l&acirc;net okudu. Ve sonra: &ldquo;Ey K&uuml;fe halkı! Ben, H&uuml;seynin size el&ccedil;isiyim. H&uuml;seyin&rsquo;e yardım etmek isteyenler hazır olsunlar.&rdquo; Dedi. Durumu Ubeydullah b. Ziyad&rsquo;a bildirdiler. Ubeydullah, onun Kasrın &uuml;zerinden aşağı atılmasını emretti. O, şehitlik makamına ulaştı.</p>\n\n<p>\n	Başka bir rivayete g&ouml;re: &ldquo;Kasr dan aşağı atılınca kemikleri kırılmıştı. Abdulmelik b. Umeyr isimli bir mel&ucirc;n, onu şehit etti.&rdquo; Deniliyor.</p>\n\n<p>\n	Şeyh Abbas Kummi:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seynin bu el&ccedil;isi, soylu ve yiğit insandı. Ehlibeyt yolunda hizmeti &ccedil;oktu. Onun şehit olmasını duyan Hz. H&uuml;seyin ağladı, g&ouml;z yaşı d&ouml;kt&uuml; ve: &ldquo;Fe minhum men kaza nahbehu ve minhum men yentezir&rdquo; ayetini okudu.&rdquo; Diyor.</p>\n\n<p>\n	Şeyh M&uuml;fidin rivayetine g&ouml;re:</p>\n\n<p>\n	Hz. H&uuml;seyin Hacir&rsquo;den Irak&rsquo;a hareket ediyorlardı ki Arap sularından (g&uuml;zel) bir suya yaklaştılar. Abdullah b. Muti&acirc; Hz. H&uuml;seyin&rsquo;in geldiğini g&ouml;r&uuml;nce, onu karşılamaya gitti. Hz. H&uuml;seyin&rsquo;e :</p>\n\n<p>\n	&ldquo;Babam ve annem sana feda olsun. Bu memlekete gelmenin sebebi nedir?&rdquo; diye sordu.</p>\n\n<p>\n	Hz. H&uuml;seyin : &ldquo;Muaviye &ouml;l&uuml;nce, Irak halkı bana mektup g&ouml;nderdiler. Beni d&acirc;vet ettiler&rdquo; buyurdu.</p>\n\n<p>\n	Abdullah b. M&uuml;ti&acirc;:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! &Ouml;l&uuml;mle karşı karşıya gelerek İslam&rsquo;ın, Kureyş&rsquo;in ve Arapların saygınlığının yitirilmesine sebep olmaman i&ccedil;in seni, Allah&rsquo;a yemin veriyorum. &Ccedil;&uuml;nk&uuml; sana h&uuml;rmet, İslam&rsquo;a h&uuml;rmettir.</p>\n\n<p>\n	Allah&rsquo;a and olsun ki, &Uuml;meyye oğullarının saltanatını ellerinden almak istersen, seni &ouml;ld&uuml;r&uuml;rler. Seni &ouml;ld&uuml;r&uuml;rlerse, M&uuml;sl&uuml;man kanı akıtacaklar ve M&uuml;sl&uuml;man kanını akıtmaktan da sakınmayacaklar. K&uuml;feye gitme; &Uuml;meyye oğullarına da bulaşma.&rdquo; Dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, Abdullah&rsquo;ın s&ouml;zlerini dinledikten sonra: &ldquo;LEN YUSİBENA İLLA MAKEBELLAHU LENA&rdquo; &acirc;yetini okudu.</p>\n\n<p>\n	&Uuml;beydullah K&uuml;fe&rsquo;den Şam&rsquo;a ve Basra&rsquo;ya kadar, yolları kontrol altına almıştı. K&uuml;fe, Basra ve Şam yolları kapatılmıştı; giriş &ccedil;ıkışlar yasaktı; hi&ccedil; bir haber sızdırılmıyordu. Bu nedenle Hz. H&uuml;seyin, K&uuml;fede ki olaylardan habersizdi. Yollarına devam ediyordu. Yol esnasında bir grupla karşılaştı, onlara: &ldquo;K&uuml;feden haberiniz var mı?&rdquo; diye sordu. Onlar:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki, K&uuml;feden haberimiz yoktur. Fakat yollar kapatılmıştır. Giriş, &ccedil;ıkışlar yasaktır.&rdquo; Dediler.</p>\n\n<p>\n	Bazı Rivayetlere g&ouml;re:</p>\n\n<p>\n	Fazara ve Buceyle kabilelerinden bir grup insan: &ldquo;Zuheyr b. Kays&rsquo;ın rehberliğinde Mekkeden d&ouml;n&uuml;ş&uuml;m&uuml;zde Hz. H&uuml;seyin&rsquo;le karşılaşmak i&ccedil;in onun durduğu vakit, biz hareket ediyorduk. Onun hareket ettiği vakit, biz dinlenmek i&ccedil;in duruyorduk. Nihayet duraklardan birinde o bir tarafta, bizlerde başka bir tarafta dinleniyorduk.</p>\n\n<p>\n	Hz H&uuml;seyin&rsquo;in el&ccedil;isi geldi ve: &ldquo;Ey Zuheyr! Hz. H&uuml;seyin, seni sesliyor&rdquo; dedi. Biz yemek yiyorduk. Zuheyr ve bizler şaşkın -şaşkın ne yapacağımızı d&uuml;ş&uuml;n&uuml;yorduk... Zuheyr&rsquo;in hanımı Dilham, Zuheyr&rsquo;e:</p>\n\n<p>\n	Subhan&acirc;llah, Peygamber (s.a.a)&rsquo;in oğlu, seni davet ediyor. Ve sen d&uuml;ş&uuml;n&uuml;yor sun! Kalk, git. H&uuml;seyin&rsquo;in buyruğunu &ouml;ğren.&rdquo; Dedi.</p>\n\n<p>\n	Zuheyr, Hz. H&uuml;seyin&rsquo;in huzuruna vardı. Kısa bir m&uuml;ddet sonra sevin&ccedil;li bir halde, g&uuml;ler y&uuml;zle d&ouml;nd&uuml;. &Ccedil;adırının &ccedil;ıkartılıp Hz. H&uuml;seyin&rsquo;in &ccedil;adırının yanına kurulmasını emretti. Sonra hanımına d&ouml;nerek: &ldquo;Sana zarar gelmemesi i&ccedil;in, geri d&ouml;n. Yakınlarının yanına git. Benim vasıtamla sana zarar gelmemesini istiyorum. Bu hususta &ouml;zg&uuml;rs&uuml;n.&rdquo; Dedi.</p>\n\n<p>\n	Seyid b. Tavus&rsquo;un Rivayetine g&ouml;re:</p>\n\n<p>\n	Zuheyr, hanımına: &ldquo;H&uuml;seyin&rsquo;in yanında olmaya karar verdim. Onun yolunda canımı feda edeceğim&rdquo; dedikten sonra hanımının mihrini &ouml;dedi ve onu yakınlarına ulaştırmak i&ccedil;in, amca zadelerinden birine teslim etti...</p>\n\n<p>\n	Zuheyr&rsquo;in hanımı Dilham vedalaşırken ağlıyordu ve &ldquo;Allah senin işini kolay kılsın. Kıyamet g&uuml;n&uuml; H&uuml;seyin&rsquo;in ceddi&rsquo;nin (Hz. Muhammed&rsquo;in) yanında beni hatırla.&rdquo; Diyordu.</p>\n\n<p>\n	Zuheyr, arkadaşlarıyla vedalaşırken: İsteyen benimle gelebilir, isteyen de kalabilir.&rdquo; Dedi; onlardan ayrılıp Hz. H&uuml;seyin&rsquo;in yanına gitti.</p>\n\n<p>\n	Tarih&ccedil;ilerin bazıları: &ldquo;Zuheyr&rsquo;in amcası oğlu Selman b. Mezarib b. Kays; onunla birlikte Hz. H&uuml;seyin&rsquo;in safına katılmıştır. Kerbala da Aşura g&uuml;n&uuml; &ouml;ğle vaktinde şehit olmuştur. (Allah her ikisine de rahmet eylesin). Diyorlar.</p>\n\n<p>\n	Şeyh M&uuml;fid&rsquo;in (r.a) Rivayetine G&ouml;re:</p>\n\n<p>\n	Abdullah b. Salman ve M&uuml;nzir b. M&uuml;şmi&acirc;l:&nbsp; &ldquo;Biz, Hac farizalarını yaptıktan sonra, Hz. H&uuml;seyin&rsquo;e kavuşmak i&ccedil;in aceleyle d&ouml;nd&uuml;k. Onun sonunun nasıl olacağını merak ettiğimizden, onunla birlikte olmak istiyorduk. S&acirc;lebiye&rsquo;ye yakın Zarud adlı bir yerde, Hz. H&uuml;seyin&rsquo;le karşılaştık. K&uuml;fe&rsquo;den gelen birini g&ouml;rd&uuml;k. O, Hz. H&uuml;seyin&rsquo;i g&ouml;r&uuml;nce yolunu değiştirdi. Hz. H&uuml;seyin, bir miktar onu bekledi, sonra yoluna devam etti.</p>\n\n<p>\n	Biz: &ldquo;Bu adamı g&ouml;relim, K&uuml;fe olaylarını ondan &ouml;ğrenelim.&rdquo; Dedik. Hızlı bir şekilde gittik, onun yanına vardık, selam verdik. Ona: &ldquo;Hangi kabileden sin?&rdquo;diye sorduk.</p>\n\n<p>\n	O: &ldquo;Beni Esat kabilesindenim&rdquo; deyince biz: &ldquo;Aynı kabiledeniz&rdquo; dedik. Tanıştıktan sonra, K&uuml;fenin olaylarını sorduk. O:</p>\n\n<p>\n	&ldquo;Gelmeden &ouml;nce M&uuml;slim b. Akil ve Hani b. Urvenin &ouml;ld&uuml;r&uuml;lm&uuml;ş olduklarını g&ouml;rd&uuml;m, onların ayaklarından tutarak sokaklarda gezdiriyorlardı.&rdquo; Dedi. Biz, o adamın yanından ayrıldık; Hz. H&uuml;seyin&rsquo;in ordusuna katıldık. Akşam olunca Salabiye&rsquo;ye vardık. Hz. H&uuml;seyin, dinlenmek i&ccedil;in orada durakladı.</p>\n\n<p>\n	Biz, Hz. H&uuml;seyin&rsquo;in yanına vardık. Ve: &ldquo;Sana bir şey s&ouml;ylemek istiyoruz. Herkesin yanında mı s&ouml;yleyelim? Yoksa yalnızca size mi s&ouml;yleyelim? Diye sorduk.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ben, bu dostlarımdan gizli saklı bir şey yapmam. Apa&ccedil;ık s&ouml;yleyin.&rdquo; Buyurdu.</p>\n\n<p>\n	Biz, o korkun&ccedil; haberi; M&uuml;slim ve Hani&rsquo;nin &ouml;ld&uuml;r&uuml;lmelerini anlattık. Hz. H&uuml;seyin, bu haberi işitince h&uuml;z&uuml;nl&uuml;-h&uuml;z&uuml;nl&uuml;: &ldquo;İNNA LİLLAH VE İNNA İLEYHİ RACİUN&rdquo; &lsquo;Biz Allah&rsquo;tanız ve d&ouml;n&uuml;ş&uuml;m&uuml;z de O&rsquo;nadır.&rsquo; &Acirc;yetini okudu.</p>\n\n<p>\n	Biz, Hz. H&uuml;seyin&rsquo;e: &ldquo;Ey Peygamber oğlu! K&uuml;fe halkının sizin yanınızda olması m&uuml;mk&uuml;n değil. Geri d&ouml;nmenizi ve bu yolculuğu terk etmenizi rica ediyoruz.&rdquo; Dedik.</p>\n\n<p>\n	Hz. H&uuml;seyin, Akil oğullarına: &ldquo;Geri d&ouml;nmek i&ccedil;in, ne d&uuml;ş&uuml;n&uuml;yorsunuz? M&uuml;slim şehit olmuştur.&rdquo; Diye sordu.</p>\n\n<p>\n	Onlar: &ldquo;Biz, M&uuml;slim&rsquo;in intikamını almayınca veya onun ulaştığı şehitlik makamına ulaşıncaya kadar d&ouml;nmeyiz.&rdquo; Dediler. Hz. H&uuml;seyin, bize taraf d&ouml;nd&uuml; ve: &ldquo;Bu olaylardan sonra, d&uuml;nya yaşamının hayrı yoktur.&rdquo; Buyurdu. Biz, Hz. H&uuml;seyin&rsquo;in gideceğini anladık ve: &ldquo;Allah, sizin i&ccedil;in hayırlı olanı nasip buyursun&rdquo; dedik. Hz. H&uuml;seyin, bizim i&ccedil;in hayır du&acirc;sı etti.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in Ashabı:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Senin olayın, Akil oğlu M&uuml;slim&rsquo;den farklıdır. K&uuml;feye varırsan, sana yardım i&ccedil;in onların koşmaları umulur.&rdquo; Dediler. Hz. H&uuml;seyin, sustu ve yanıt vermedi. Zira o, olacakları biliyordu.&rdquo; Diyorlar.</p>\n\n<p>\n	Seyyid b. Tavus:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin, M&uuml;slim&rsquo;in şehit edilmesini işitince ağladı ve: &ldquo;Allah rahmet etsin M&uuml;slim&rsquo;e. O Ravh, Reyhan, Cennet ve Rızvan&rsquo;a doğru gitti. O, vazifesini yaptı. Bizim vazifemiz ise kaldı. &ldquo; buyurdu. Sonra d&uuml;nya&rsquo;nın vefasızlığı, ahiretin kalıcılığı, şehit olmanın &uuml;st&uuml;nl&uuml;ğ&uuml; vs. hususunda şiirler okudu. Allah&rsquo;ın rızasını kazanmak i&ccedil;in canlarını feda ederek şehit olmanın &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; hatırlattı.&rdquo; Diyor.</p>\n\n<p>\n	Tarih&ccedil;ilerden Bazıları:</p>\n\n<p>\n	M&uuml;slim&rsquo;in on &uuml;&ccedil; yaşında kızı vardı. Hz. H&uuml;seyin&rsquo;in kızları ile yaşıyordu. Gece-g&uuml;nd&uuml;z onlarla beraberdi. M&uuml;slim&rsquo;in şehit olmasını duyan Hz. H&uuml;seyin, onun kızını sesledi; ona ilgi ve alaka g&ouml;sterdi.</p>\n\n<p>\n	Kız:&nbsp; &ldquo;Ey Peygamber oğlu! Babasızlara ve yetimlere yapılması gereken ilgiyi bana g&ouml;steriyorsun. Yoksa babam M&uuml;slim-i şehit mi ettiler? Deyince Hz. H&uuml;seyin ağlayarak: &ldquo;&Uuml;z&uuml;lme, M&uuml;slim olmasa ben, senin babanın yerindeyim. Bacım Zeyneb senin annen, kızlarım senin kız kardeşlerin, oğullarım da kardeşlerindir.&rdquo; Buyurdu.</p>\n\n<p>\n	M&uuml;slim&rsquo;in kızı feryat ederek ağlıyordu. Oğulları başlarındaki sarıkları &ccedil;ıkarttılar ve ağladılar. &Ccedil;adırda bulunan Ehlibeyt mensuplarının tamamı M&uuml;slim&rsquo;in şehit olmasından h&uuml;z&uuml;nl&uuml; idiler.&rdquo;</p>\n\n<p>\n	Şeyh Kuleyni (r.a)nin rivayetine g&ouml;re:</p>\n\n<p>\n	Hz. H&uuml;seyin, S&acirc;lebiye&rsquo;ye varınca birisi onun yanına geldi. Hz. H&uuml;seyin, ona: &ldquo;Nerelisin? Diye sordu. O: &ldquo;K&uuml;fe şehrindenim... diye yanıt verince Hz. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Medine de iken yanıma gelmiş olsaydın, Cebrail&rsquo;in ayak izini sana g&ouml;sterirdim. Cebrail&rsquo;in nereden girdiğini ve ceddim (Hz. Muhammed)&rsquo;e vahyi nasıl ulaştırdığını.... ilim- irfan &ccedil;eşmesi olan ev sahibi bizleri Allah&rsquo;ın dininden habersiz olmamız m&uuml;mk&uuml;n m&uuml;? Başkalarının İl&acirc;hi ilimlere sahip olmaları ve bizlerinde o İlahi ilimlerden uzak olmamız imkansızdır. Zira bizim evimizde vahiy olurdu.&rdquo;</p>\n\n<p>\n	Seyyid b. Tavus&rsquo;a g&ouml;re:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin, ikindi vakti olunca S&acirc;lebiye&rsquo;ye ulaştı; azıcık uyuduktan sonra kalktı ve: &ldquo;R&uuml;yamda bir meleğin: &ldquo;Siz, gidiyorsunuz. Oysaki &ouml;l&uuml;m sizi, cennete d&acirc;vet ediyor&rdquo; diye nid&acirc; ettiğini g&ouml;rd&uuml;m&rdquo;dedi.</p>\n\n<p>\n	Hz. H&uuml;seynin oğlu Zeynelabidin (a.s) : &ldquo;Ey baba! Biz, hak &uuml;zere değil miyiz?&rdquo;diye sordu.</p>\n\n<p>\n	Hz. H&uuml;seyin: &ldquo;Evet, biz hak &uuml;zereyiz. B&uuml;t&uuml;n kulların d&ouml;n&uuml;ş&uuml; de Allah&rsquo;adır&rdquo; buyurdu.</p>\n\n<p>\n	Hz. Zeynelabidin: &ldquo;Hak yolunda olduğumuza g&ouml;re neden korkalım?&rdquo; deyince Hz. H&uuml;seyin: &ldquo;Ey yavrum! Allah, sana iyilik versin. Canım sana kurban ey oğul!&rdquo;buyurdu. sonra geceyi orada kaldılar.</p>\n\n<p>\n	Sabah olunca K&uuml;fe halkından Ebahire adlı birisi geldi, selam verdi ve: &ldquo;Ey Peygamber oğlu! Allah&rsquo;ın evinden (Kabeden) ve ceddin Hz. Muhammed (s.a.a) şehrinden (Medineden) ayrılmanıza ne sebep oldu?&rdquo; diye sordu.</p>\n\n<p>\n	Hz. H&uuml;seyin, Ebahire&rsquo;nin sorusuna karşı: &ldquo;&Uuml;meyye oğullarının mallarımıza el koymalarına, bize saygısızlık yapmalarına sabrettik. Kanımızı akıtmak istediler, bizlerde ka&ccedil;tık. Allah&rsquo;a and olsun ki bu g&uuml;nah ehli ve zorba millet, benim kanımı akıtmak istediler. Y&uuml;ce Allah bunlara, zillet ve perişanlık giysisini giydirecektir. İntikamımızı, onlardan alacaktır. Y&uuml;ce Allah bunları perişan edecek grubu, bunlara musallat edecektir. Bunların mallarını yağma edecekler ve kanlarını akıtacaklar&rdquo; buyurdu.</p>\n\n<p>\n	Şeyh M&uuml;fidin rivayetine g&ouml;re:</p>\n\n<p>\n	Geceyi S&acirc;lebiye de ge&ccedil;irdiler. Sahur vakti olunca Hz. H&uuml;seyin, adamlarına:</p>\n\n<p>\n	&ldquo;Yanınızda su bulundurun, suya ihtiyacımız olacaktır...&rdquo; buyurdu. Yollarına devam ettiler. Zubale&rsquo;ye varınca Abdullah b. Yakter&rsquo;in şehit olmasını haber aldılar. Hz. H&uuml;seyin, Abdullah&rsquo;ın şehit olması &uuml;zerine dostlarının bir araya gelmelerini emretti, bir kağıt istedi. İmam (a.s) ş&ouml;yle yazdı:</p>\n\n<p>\n	&ldquo;Bismillahirrehmanirrehim: Akil oğlu M&uuml;slim&rsquo;in, Urve oğlu H&acirc;ni&rsquo;nin ve Yakter oğlu Abdullah&rsquo;ın şehit olmalarını duyduk. Bizim dostlarımız, yardım ellerini &ccedil;ektiler..... İsteyen herkes ayrılıp gidebilir...&rdquo;</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in bu beyanı &uuml;zere, d&uuml;nya malında g&ouml;z&uuml; olanlar ve menfaat&ccedil;iler ayrılıp gittiler. Hz. H&uuml;seyin&rsquo;in &acirc;ilesi, yakınları ve imanları kamil olanlar, onu terk etmediler. Sabah olunca Zubale&rsquo;den ayrıldılar. Betn-i Akebe&rsquo;ye vardılar. Akabe de dinleniyorlardı ki Akrame oğullarından birisiyle karşılaştılar.</p>\n\n<p>\n	O yaşlı adam Hz. H&uuml;seyin&rsquo;e: &ldquo;Nereye gidiyorsunuz&rdquo;? diye sordu. Hz. H&uuml;seyin: &ldquo;K&uuml;feye gidiyoruz....&rdquo; deyince o: &ldquo;Ey H&uuml;seyin! Ey Peygamber (s.a.a)&rsquo;in oğlu! Geri d&ouml;nmen i&ccedil;in seni Allah&rsquo;a yemin veriyorum. Allah&rsquo;a and olsun ki mızraklara, kılı&ccedil;lara ve oklara doğru gidiyorsun....&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, ona: &ldquo;Senin s&ouml;ylediklerini biliyorum. Fakat Allah&rsquo;ın emrine uymak farzdır. Y&uuml;ce yaratıcı olan Allah&rsquo;ın taktiratı olmalıdır....&rdquo; buyurdu. Hz. H&uuml;seyin devamen: &ldquo;...Allah&rsquo;a and olsun ki d&uuml;şmanlarım beni terk etmezler. Nihayet kanımı akıtacaklar, beni şehit edecekler. Y&uuml;ce Allah beni &ouml;ld&uuml;renlere, onları perişan edecek insanları musallat edecektir.&rdquo; Buyurdu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. H&Uuml;SEYİN H&Uuml;RR ŞEHİTLE KARŞILAŞMASI:</p>\n\n<p>\n	Şehitlerin efendisi Hz. H&uuml;seyin ve dostları, Betn-i Akabeden &ccedil;ıktılar, Şerafa vardılar. Geceyi orada dinlendiler; sahur vakti olunca, oradan &ccedil;ıktılar, yanlarına bol miktarda su aldılar. &Ouml;ğleye kadar yollarına devam ettiler.</p>\n\n<p>\n	Yol esnasında Hz. H&uuml;seyin&rsquo;in Ashabından birisi: &ldquo;Allahu Ekber&rdquo; diyerek tekbir getirdi. Hz. H&uuml;seyin de tekbir getirerek Ona: &ldquo;Ne g&ouml;rd&uuml;n?&rdquo; diye sordu. O: &ldquo;Uzaklarda hurma ağa&ccedil;ları mı var?&rdquo; deyince diğer sahabeler:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki buralarda hurma ağa&ccedil;ları olmaması gerekir.&rdquo; Dediler. Hz. H&uuml;seyin: &ldquo;İyi dikkat edin. Bir şeyler g&ouml;rebilir misiniz?&rdquo; buyurdu. Ashab:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki atların başları g&ouml;r&uuml;n&uuml;yor...&rdquo; dediler. Hz. H&uuml;seyin: &ldquo;Evet, bende sizin g&ouml;rd&uuml;klerinizi g&ouml;rd&uuml;m&rdquo; buyurdu. Sonra o b&ouml;lgede Zu Hasm adlı bir dağ vardı; o dağın soluna doğru y&ouml;n değiştirmelerini emir buyurdu.</p>\n\n<p>\n	&nbsp;Zira o atlılar, d&uuml;şman askerleriydi. Hz. H&uuml;seyin ve adamları o dağda dinlenmek i&ccedil;in durdular; aynı zamanda o dağı kendilerine sığınak ve siper edindiler.</p>\n\n<p>\n	Bir m&uuml;ddet sonra H&uuml;rr b. Yezid-i Tamim&icirc;, bin tane atlı askerle birlikte Hz. H&uuml;seyin&rsquo;in yanına doğru geldiler. H&uuml;rr, adamları ve atlar &ccedil;ok susamışlardı.</p>\n\n<p>\n	Hz. H&uuml;seyin ve adamları kılı&ccedil;larını &ccedil;ekerek onların karşılarında durdular. C&ouml;mertlik ve yiğitlik sembol&uuml; olan Hz. H&uuml;seyin, onların ve atlarının susuz&nbsp; olduklarını g&ouml;r&uuml;nce; dostlarına, onlara su vermelerini emir buyurdu. Hz. H&uuml;seyin&rsquo;in adamları, H&uuml;rr&rsquo;e, adamlarına ve atlarına su verdiler.....</p>\n\n<p>\n	Ali b. T&acirc;&rsquo;an-ı Muharib-i:</p>\n\n<p>\n	&ldquo;Ben, H&uuml;rr&rsquo;&uuml;n ordusunun sonun da idim. Devem de kendim de susamıştık. Hz. H&uuml;seyin, benim ve devemin susuzluğunu g&ouml;r&uuml;nce: &ldquo;Ey kardeş oğlu! Deve&rsquo;yi durdur&rdquo; dedi. Sonra suyu bana verdi ve: &ldquo;Al su i&ccedil;&rdquo; dedi. Ben yorgundum, suyu i&ccedil;ince su d&ouml;k&uuml;l&uuml;yordu. Hz. H&uuml;seyin, suyun zayi olmaması ve benim suyu rahat i&ccedil;mem i&ccedil;in, kendisi suyu tuttu, bende suyu i&ccedil;tim...&rdquo; diyor.</p>\n\n<p>\n	H&uuml;rr, Hz. H&uuml;seyin&rsquo;e muhalefet etmiyordu. &Ouml;ğle namazı i&ccedil;in Hz. H&uuml;seyin Haccac b. Masruk&rsquo;un ezan vermesini istedi. Haccac, ezan okudu. Hz. H&uuml;seyin ezan ile ikamet arasında kısa bir konuşma yapmak i&ccedil;in ayağa kalktı, her iki ordunun arasında durdu; &ouml;nce Allah&rsquo;a hamd-u sena etti ve:</p>\n\n<p>\n	&ldquo;Ey insanlar! Sizler &ccedil;eşitli, değişik mektuplar ve el&ccedil;iler g&ouml;nderdiniz. Mektuplarınızda: &ldquo;Muhakkak gelmelisin.... &Ouml;nderimiz ve yol g&ouml;stericimiz yoktur. Sizin varlığınızla hak ve hidayet &uuml;zere toplanmanız umulur...&rdquo; diye yazmıştınız. Ben, size gelmek i&ccedil;in yola &ccedil;ıktım; şimdi sizin yanınızdayım.... Eğer s&ouml;z&uuml;n&uuml;z&uuml;n &uuml;zerinde iseniz ahdinizi tazeleyin, beni de rahatlatın... Şayet s&ouml;z&uuml;n&uuml;zden d&ouml;nm&uuml;ş iseniz ve benim gelmemden hoşlanmadıysanız, o zaman geri d&ouml;nmeme izin verin...&rdquo; buyurdu.</p>\n\n<p>\n	H&uuml;rr ve adamları sustular, cevap vermediler. Hz. H&uuml;seyin ikame s&ouml;ylenmesi i&ccedil;in m&uuml;ezzini sesledi ve H&uuml;rr&rsquo;e: &ldquo;İstiyorsan sende adamlarınla birlikte namaz kıl&rdquo; buyurdu. H&uuml;rr: &ldquo;Ben senin arkanda namaz kılmak istiyorum....&rdquo; dedi. Hz. H&uuml;seyin, namaza durdu. Her iki ordunun adamları da onun arkasında namazlarını kıldılar. Sonra her&nbsp; ordu kendi yerine ge&ccedil;ti.</p>\n\n<p>\n	Havanın aşırı sıcak olması sebebiyle her iki tarafın adamları, atların g&ouml;lgelerinde oturmuşlardı. İlkindi vakti olunca, Hz. H&uuml;seyin, g&ouml;&ccedil; etme hazırlığının yapılmasını emir buyurdu. Birisi: &ldquo;Ey H&uuml;seyin! İlkindi namazının vaktidir&rdquo; diye seslendi. Hz. H&uuml;seyin ayağa kalktı, aynı şekilde namazı kıldı. Namazı m&uuml;teakiben H&uuml;rr ve adamlarına hitaben: &ldquo;Allah&rsquo;tan korkun. Allah&rsquo;ın sizlerden razı olması i&ccedil;in hak sahiplerinin haklarına saygılı olun. Biz, Peygamber&rsquo;in (s.a.a) Ehlibeytiyiz. Liderlik kendilerinin olmadığı halde liderlik yapanlardan ve aranızda zorbalıkla y&ouml;netici olanlardan daha &ccedil;ok, biz Ehlibeyt buna layık insanlarız. Cahillik ve sapıklık &uuml;zere devam etmek istiyorsanız, s&ouml;z&uuml;n&uuml;zden d&ouml;nm&uuml;ş, iseniz, benim geri d&ouml;nmemde sakınca yoktur...&rdquo; buyurdu.</p>\n\n<p>\n	H&uuml;rr:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki s&ouml;ylediğiniz el&ccedil;ilerden ve mektuplardan haberim yoktur....&rdquo; dedi. Hz. H&uuml;seyin, Ukbe b. Sena&rsquo;&acirc;n&rsquo;a mektup dolu &ccedil;uvalı getirmesini emir buyurdu. Ukbe, K&uuml;felilerin mektupları ile dolmuş olan &ccedil;uvalı getirdi. H&uuml;r mektupları g&ouml;r&uuml;nce: &ldquo;Ben, size mektup yazanlardan değilim.... K&uuml;feye kadar sizlerden ayrılmamakla ve sizi Ziyad oğlu Ubeydullah&rsquo;ın yanına g&ouml;t&uuml;rmekle g&ouml;revliyim...&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, H&uuml;rr&rsquo;&uuml;n bu s&ouml;zlerine sinirlendi: &ldquo;B&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml;n i&ccedil;in &ouml;l&uuml;m sana &ccedil;ok yakındır&rdquo; buyurdu. Sonra &acirc;ilesinin binmelerini, dostlarının geri d&ouml;n&uuml;ş yapmalarını emir buyurdu. Fakat H&uuml;r ordusu ile birlikte, onların geri d&ouml;nmelerine engel oldu, yollarını kesti. Hz. H&uuml;seyin, H&uuml;rr&rsquo;e: &ldquo;Senin hedefin nedir?&rdquo; diye sordu. O: &ldquo;Seni, Ubeydullah&rsquo;ın yanına g&ouml;t&uuml;rmem gerekir&rdquo; deyince,</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ben, senin s&ouml;ylediklerini yapmam....&rdquo; buyurdu. H&uuml;r: &ldquo;Bende senin yanından ayrılmam...&rdquo; dedi. Hz. H&uuml;seyin ile H&uuml;r arasında s&ouml;zl&uuml; tartışma biraz daha devam etti.</p>\n\n<p>\n	H&uuml;r: &ldquo;Seninle savaşmakla g&ouml;revli değilim. Fakat seni K&uuml;feye g&ouml;t&uuml;r&uuml;nceye kadar, senin yanından ayrılmamakla g&ouml;revliyim.... Madem ki K&uuml;feye gitmek istiyorsan, o zaman K&uuml;feye gitmemek ve Medine&rsquo;ye de geri d&ouml;nmemek şartı ile başka bir yol se&ccedil;... Ey H&uuml;seyin! Senin gibi b&uuml;y&uuml;k bir şahsiyetle savaştan uzak olmam i&ccedil;in Ubeydullah&rsquo;a bu hususta bir mektup yazıp durumu bildirmeliyim...&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin, Kadsiye&rsquo;den &Acirc;zib&rsquo;e doğru hareket etti. H&uuml;r ve adamları da onun yakınından giderek, onu t&acirc;kip ettiler. Nihayet &acirc;zib&rsquo;e vardılar. Bu esnada K&uuml;feden gelen d&ouml;rt kişi, Hz. H&uuml;seyin&rsquo;in safına ge&ccedil;tiler.</p>\n\n<p>\n	H&uuml;r: &ldquo;Bunlar K&uuml;feden gelmişler. Ya tutuklamalıyım veya K&uuml;feye geri g&ouml;ndermeliyim&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Bunlar, benim yardımcılarım oluyorlar. Benimle birlikte gelenler gibidirler. Bunları, kendimi koruduğum gibi korumalıyım... yoksa savaşa dahi hazırım...&rdquo; buyurdu. H&uuml;r, onlara dokunmaktan sakındı. Hz. H&uuml;seyin K&uuml;fe olaylarını sorunca, onlardan Macm&acirc; b. Abdullah:</p>\n\n<p>\n	&ldquo;K&uuml;fenin b&uuml;y&uuml;kleri r&uuml;şvet olarak &ccedil;uvallarını doldurmuşlar. Onlar, sana zul&uuml;m yapmakta birlik olacaklar. Diğer halk ise g&ouml;n&uuml;lleri seninle, kılı&ccedil;ları da d&uuml;şmanlarınladır...&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	Kays b. M&uuml;sehher-i K&uuml;feye el&ccedil;i olarak g&ouml;nderdim. Onun hakkında haberiniz var mı?&rdquo; diye sordu.</p>\n\n<p>\n	Onlar:</p>\n\n<p>\n	Hasin b. Numeyr, Kaysi tutuklayıp Ubeydullah&rsquo;a g&ouml;nderdi. Ubeydullah onu, sana, babana ve kardeşine l&acirc;net okumaya zorladı. Kays sana, babana ve kardeşine selam g&ouml;nderdi. Ubeydullah&rsquo;a, babasına ve Umeyye oğullarının yandaşlarına l&acirc;net okudu. İnsanları, sana yardımcı d&acirc;vet etti. Senin geleceğini bildirdi. Ubeydullah, onun Kasr&rsquo;dan aşağı atılmasını emretti. Kays&rsquo;ı b&ouml;ylece &ouml;ld&uuml;rd&uuml;ler...&rdquo;. Kays b. M&uuml;sehher&rsquo;in şehit olmasını &ouml;ğrenen Hz. H&uuml;seyin g&ouml;z yaşı d&ouml;kerek:</p>\n\n<p>\n	&ldquo;Allahumme ic&rsquo;&acirc;llena velehum-ul cennete nuzulen vecm&acirc; beynana ve beynehum fi m&uuml;stakarrin min rahmetike.... &ldquo;Allah&rsquo;ım! Bizimle onların yerlerini cennet et. Bizi ve onları rahmetinde karar kıl...&rdquo; diyerek du&acirc; etti.</p>\n\n<p>\n	Tarmah, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Senin adamların azdır. H&uuml;r ve adamları sana karşı savaşırlarsa, onların yeterli olacaklarını sanırım. Oysaki ben K&uuml;fe&rsquo;den &ccedil;ıkmadan bir g&uuml;n &ouml;nce, b&uuml;y&uuml;k bir ordunun şehrin dışında eğitim g&ouml;rd&uuml;ğ&uuml;n&uuml;, onların ne yaptıklarını sorduğum da bana:</p>\n\n<p>\n	&ldquo;Bunlar, eğitim g&ouml;r&uuml;yorlar. H&uuml;seyin&rsquo;le savaş yapmağa hazırlanıyorlar...&rdquo; s&ouml;ylendi.</p>\n\n<p>\n	Ey H&uuml;seyin! Şimdiye kadar &ouml;yle b&uuml;y&uuml;k bir orduyu g&ouml;rmemiştim...&rdquo; dedi.</p>\n\n<p>\n	Tarmah devamen:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! K&uuml;feye yaklaşmaman i&ccedil;in seni Allah&rsquo;a yemin veriyorum. Allah&rsquo;ın seni d&uuml;şmanın hilesinden korumasıyla, uygun bir sığınak istiyorsan Eca dağına yaklaşalım. Eca ve Salemi dağlarının yakınlarında Tayy kabilesi yaşıyor.</p>\n\n<p>\n	Ey H&uuml;seyin! Ben Tayy kabilesinde s&ouml;z&uuml; dinlenen insanım. Tayy kabilesinin yirmi bin kılı&ccedil;lı adamı var. Onları, sana yardım i&ccedil;in getireyim.</p>\n\n<p>\n	Ey H&uuml;seyin! Allah&rsquo;a and olsun ki, biz Tayy kabilesi, Arapların ve Acemlerin, Noman b. M&uuml;nzir&rsquo;in, Humeyr Padişahların saldırılarına karşı Eca dağına sığındığımız vakit, hi&ccedil; kimseden zarar g&ouml;rm&uuml;yoruz; orası iyi bir sığınaktır....&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Allah, sana ve milletine hayır ihsan etsin. Ey Tarmah! Bizimle bu millet arasında, d&ouml;n&uuml;ş&uuml; m&uuml;mk&uuml;n olmayan bir &lsquo;MAKALE&rsquo; vardır....sonucumuzun ne olacağını da bilmiyoruz...&rdquo; buyurdu.</p>\n\n<p>\n	Tarmah, &acirc;ilesine yiyecek g&ouml;t&uuml;r&uuml;yordu. Hz. H&uuml;seyin&rsquo;le vedalaştı. Evine gittikten sonra, Hz. H&uuml;seyin&rsquo;e yardım i&ccedil;in geri d&ouml;neceklerini bildirmişti.</p>\n\n<p>\n	Tarmah, evine gittikten sonra adamlarıyla birlikte, Hz. H&uuml;seyin&rsquo;e yardım i&ccedil;in yola &ccedil;ıktılar. Azib-i Hicanat&rsquo;a vardıklarında Sema&rsquo;&acirc; b. Bedr&rsquo;le karşılaştılar. Sema&rsquo;&acirc;, Hz. H&uuml;seyin&rsquo;in şehit olmasını bildirince, Tarmah ve adamları geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Hz. H&uuml;seyin ve dostları, Azib-i Hicanat&rsquo;tan &ccedil;ıktıktan sonra Beni Makatil&rsquo;e vardılar; orada dinlenmeye karar verdiler. Hz. H&uuml;seyin, orada &ccedil;adırların olduğunu g&ouml;r&uuml;nce: &ldquo;Bu &ccedil;adırlar da kimindir&rdquo; diye sordu. &Ccedil;adırların Ubeydullah b. H&uuml;rr-&uuml; C&acirc;fi&rsquo;nin olduğunu s&ouml;ylediler. Hz. H&uuml;seyin&rsquo;in el&ccedil;isi, Ubeydullah&rsquo;ın yanına gitti, selam verdi ve onu İmam (a.s)&rsquo;ın yanına d&acirc;vet etti.</p>\n\n<p>\n	Ubeydullah b. H&uuml;rr:</p>\n\n<p>\n	&ldquo;İNNA LİLLAH VE İNNA İLEYHİ RACİUN; Allah&rsquo;a and olsun ki, K&uuml;feden &ccedil;ıkmamın sebebi, H&uuml;seyin&rsquo;in K&uuml;fede olacağı vakit, benim orada bulunmamdı.... Allah&rsquo;a and olsun ki, onun beni g&ouml;rmesini ve benim de onu g&ouml;rmemi istemiyorum...&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in el&ccedil;isi geri d&ouml;nd&uuml;; Ubeydullah b. H&uuml;rr&rsquo;&uuml;n s&ouml;ylediklerini anlattı. Hz. H&uuml;seyin&rsquo;in kendisi onun yanına gitti, selam verdi, onun yanında oturdu ve onu kendisine yardım&rsquo;a d&acirc;vet etti.</p>\n\n<p>\n	Ubeydullah, bir &ouml;nceki s&ouml;zleri s&ouml;yleyerek Hz. H&uuml;seyin&rsquo;in davetini kabul etmedi. Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Madem ki bize yardım etmiyorsun, &ouml;yleyse Allah&rsquo;tan kork ve bize karşı gelmekten sakın... Allah&rsquo;a and olsun ki bizim mazlumiyetimizi, mağduriyetimizi duyan herkes, yardımcı olmazsa, Allah zelil ve perişan edecektir....&rdquo; buyurdu.</p>\n\n<p>\n	Hz. H&uuml;seyin, Ubeydullah&rsquo;ın yanından ayrıldı; &ccedil;adırına d&ouml;nd&uuml;. Sahur vakti olunca, gen&ccedil;lerin su vs.... hazırlamalarını, g&ouml;&ccedil; hazırlığı yapmalarını emir buyurdu. Sahur vakti olunca, Beni Makatil&rsquo;den ayrıldılar.</p>\n\n<p>\n	Ukbe b. Sem&rsquo;&acirc;n:</p>\n\n<p>\n	&ldquo;Beni Makatil&rsquo;den ayrıldıktan bir saat sonra, Hz. H&uuml;seyin atının &uuml;zerinde azıcık uyuduktan sonra kalktı ve: &ldquo;İNNA LİLLAH VE İNNA İLEYHİ RACİUN ELHAMDULİLLAHİ RABBİL ALEMİN&rdquo; &lsquo;Biz Allah&rsquo;tanız d&ouml;n&uuml;ş&uuml;m&uuml;zde Allah&rsquo;adır. Alemlerin Rabbi olan Allah&rsquo;a hamd olsun&rsquo; dedi. Bu du&acirc;&rsquo;yı iki veya &uuml;&ccedil; defe okudu.</p>\n\n<p>\n	Hz. Zeynel Abidin, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Bu du&acirc;&rsquo;yı okumanın sebebi var mı?&rdquo; diye sorunca, Hz. H&uuml;seyin: &ldquo;Ey yavrum! Uyumuşum, r&uuml;yamda birinin: &ldquo;Bunlar, &ouml;l&uuml;me gidiyorlar. &Ouml;l&uuml;m de bunlara doğru geliyor&rdquo; dediğini g&ouml;rd&uuml;m. Bu r&uuml;ya, bizim &ouml;l&uuml;m&uuml;m&uuml;z&uuml;n yakın olduğunu g&ouml;steriyor...&rdquo; buyurdu.</p>\n\n<p>\n	Hz. Zeynel Abidin:</p>\n\n<p>\n	&ldquo;Ey baba! Allah k&ouml;t&uuml; olayları sizden uzak tutsun. Acaba biz, hak yolunda değil miyiz?&rdquo; diye sordu.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Evet, biz hak yolundayız&rdquo; buyurdu.</p>\n\n<p>\n	Hz. Zeynel Abidin:</p>\n\n<p>\n	&ldquo;Hak yolunda olduğumuza g&ouml;re, &ouml;l&uuml;mden korkmamıza gerek yoktur&rdquo; dedi. Hz. H&uuml;seyin, oğlu Zeynelabidin hakkında hayır du&acirc;&rsquo;sı etti&rdquo; diyor.</p>\n\n<p>\n	Sabah namazını kılmak i&ccedil;in durdular; namazı kıldıktan sonra yollarına devam ettiler. Hz. H&uuml;seyin, K&uuml;feye girmemek i&ccedil;in bazen yollarını sağa-sola değiştirmeği emir buyuruyordu. Fakat H&uuml;r ve adamları, onları t&acirc;kip ediyorlardı ve K&uuml;feye doğru g&ouml;t&uuml;rmeğe &ccedil;alışıyorlardı. Bu esnada bir atlının hızlı bir şekilde geldiğini g&ouml;rd&uuml;ler. K&uuml;feden gelen bu adam Hz. H&uuml;seyin&rsquo;e selam vermeden ge&ccedil;ti; H&uuml;r ve yandaşlarına selam verdi. Yanında getirdiği mektubu H&uuml;rre verdi. Mektup &Uuml;beydullah tarafından g&ouml;nderilmişti. H&uuml;r, mektubu aldı okudu.</p>\n\n<p>\n	Mektupta:</p>\n\n<p>\n	&ldquo;H&uuml;seyin&rsquo;in işini zorlaştır. G&ouml;nderdiğim el&ccedil;i geldikten sonra, H&uuml;seyin&rsquo;i suyu olmayan &ccedil;&ouml;le doğru g&ouml;t&uuml;rmeğe &ccedil;alış. G&ouml;nderdiğim el&ccedil;inin senin yanında kalmasını, senin yanından ayrılmamasını, sonra senin yaptıklarını bana bildirmesini, ona emrettim...&rdquo; yazılıydı. H&uuml;r mektubu, Hz. H&uuml;seyin&rsquo;e ve dostlarına okudu. Bulundukları yer zaten susuz ve &ccedil;&ouml;ld&uuml;. H&uuml;r Hz. H&uuml;seyin ve adamlarının aynı yerde durmalarını istedi. Her tarafı kuşattı. Yollar kesildi.</p>\n\n<p>\n	Hz. H&uuml;seyin, H&uuml;rre:</p>\n\n<p>\n	&ldquo;Şu yakında bulunan Neynava&nbsp; veya &ldquo;Gasiriye k&ouml;y&uuml;ne gitmemize m&uuml;saade et. Zira orada su vardı...&rdquo; buyurdu.</p>\n\n<p>\n	H&uuml;r:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki, Ziyad oğlu &Uuml;beydullah&rsquo;ın emrinden ayrılmam. &Uuml;stelik onun bu el&ccedil;isi yanımda bulunuyor. O, benim yaptıklarımı &Uuml;beydullah&rsquo;a bildirmekle g&ouml;revlidir...&rdquo; dedi.</p>\n\n<p>\n	Zuheyr b. Kays, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! H&uuml;r ve adamlarıyla savaşmamıza m&uuml;saade et. Bunlarla savaşmak, kolaydır. Sonra b&uuml;y&uuml;k ordular gelecektir; bizim onlarla savaşmamız zor olacaktır...&rdquo; diyerek izin istedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Savaşı bizim başlatmamız, hoş olmaz...&rdquo; buyurdu.</p>\n\n<p>\n	Seyyid b. Tavus&rsquo;un rivayetine g&ouml;re:</p>\n\n<p>\n	&ldquo;&Uuml;beydullah&rsquo;ın mektubu ve el&ccedil;isi, H&uuml;rre ulaştığı an onlar, Azib-i Hicanat&rsquo;ta idiler. H&uuml;r, mektubu okuduktan sonra Hz. H&uuml;seyin ve adamlarına karşı sert davrandı. Hz. H&uuml;seyin dostlarının bir araya toplanmalarını istedi; ayağa kalktı, hutbe okudu. Allah&rsquo;a hamd-u senadan sonra:&nbsp; &ldquo;İşimizin zor olduğunu g&ouml;r&uuml;yorsunuz. D&uuml;nya, bize karşı y&uuml;z &ccedil;evirmiştir. Yaşamımızın son anlarıdır. İnsanlar hak yolunu terk etmişler, batılda birlik olmuşlar. Allah&rsquo;a ve &acirc;hirete inanan, d&uuml;nyanın esiri olmaz. Yaratıcısına aşık olur. Hak yolunda şehit olmak, ebedi mutluluktur. Zalimlerle birlikte olmanın, inananlara k&ouml;t&uuml;l&uuml;k yapmanın sonu k&ouml;t&uuml; olur...&rdquo; buyurdu. Hz. H&uuml;seyin&rsquo;in bu beyanı &uuml;zerine Zuheyr b. Kays ayağa kalktı ve:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! Buyruğunuzu dinledik. D&uuml;nyanın fani olduğunu biliyoruz. Eğer d&uuml;nya kalıcı ve ebedi olsaydı yine de seninle birlikte &ouml;ld&uuml;r&uuml;lmeği tercih ederdik...&rdquo; dedi.</p>\n\n<p>\n	Sonra Nafii b. Hilal ayağa kalktı ve:</p>\n\n<p>\n	&ldquo;Biz, Allah yolunda &ouml;ld&uuml;r&uuml;lmekten korkmuyoruz. Yolumuzdan ayrılmayız. Ey H&uuml;seyin! Senin dostlarına dostuz, d&uuml;şmanlarına da d&uuml;şmanız...&rdquo; dedi.</p>\n\n<p>\n	Ve sonra Barir b. Hazir ayağa kalktı ve:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! &ldquo;Senin huzurunda savaşmayı ve senin yolunda bedenlerimizin par&ccedil;a- par&ccedil;a olmasını y&uuml;ce Allah bize nasip buyurarak, bize b&uuml;y&uuml;k minnet koyacaktır. Kıyamet g&uuml;n&uuml; ceddin (Hz Muhammed&rsquo;in) bize şefaat eylesin...&rdquo; dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. H&Uuml;SEYİN&rsquo;İN KERBELAYA GİRİŞİ:</p>\n\n<p>\n	Hicri altmış bir yılında, muharrem ayının ikinci g&uuml;n&uuml; idi, Hz. H&uuml;seyin Kerbelaya vardı.</p>\n\n<p>\n	Hz. H&uuml;seyin, Kerbelaya varınca:</p>\n\n<p>\n	&ldquo;Buranın adı nedir? Diye sordu. &ldquo;Kerbela&rdquo;dır dediler. Hz. H&uuml;seyin, Kerbela adını işitince: &ldquo;Allah&uuml;mme &acirc;uzu bike min&rsquo;el kerb ve&rsquo;l bela- Allahım! Kerb ve beladan sana sığınıyorum&rdquo; diyerek du&acirc; etti. Sonra:</p>\n\n<p>\n	&ldquo;Burası musibet ve sıkıntı yeridir. &Ccedil;adırlarımızı buraya kurmalıyız.... Burası kanımızın akıtılacağı yerdir. Mezarlarımız burada olacaktır. Ceddim Resulullah (s.a.a) bunları bana bildirmişti...&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin ve sahabeleri, Kerbela denilen &ccedil;&ouml;lde, &ccedil;adırlarını kurdular. H&uuml;r ve adamları da başka bir tarafta &ccedil;adırlarını kurdular.</p>\n\n<p>\n	Bir g&uuml;n sonra &Ouml;mer b. S&acirc;d, d&ouml;rt bin atlı askerle Kerbelaya geldi. Hz. H&uuml;seyin&rsquo;in &ccedil;adırının karşısında ikamet ettiler.</p>\n\n<p>\n	Ebu&rsquo;l Ferec&rsquo;in rivayetine g&ouml;re:</p>\n\n<p>\n	&ldquo;Ubeydullah, &Ouml;mer b. S&acirc;d&rsquo;ı Kerbela&rsquo;ya g&ouml;ndermeden &ouml;nce, Rey şehrinin valiliğini ona verdi; onu Rey şehrinin valiliğine atadı.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in Irak&rsquo;a geldiğini duyan Ubeydullah b. Ziyad, &Ouml;mer b. S&acirc;d&rsquo;a bir el&ccedil;i g&ouml;nderdi ve: &ldquo;&Ouml;nce H&uuml;seyin&rsquo;le savaşa git. Onu &ouml;ld&uuml;r. Sonra Rey şehrine git...&rdquo; diye emir vermişti.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Ubeydullah&rsquo;ın yanına gitti ve: &ldquo;Ey Şerif! Beni, H&uuml;seyin&rsquo;le savaşmaya g&ouml;nderme...&rdquo; diyerek rica etti.</p>\n\n<p>\n	Ubeydullah: &ldquo;G&ouml;ndermiyorum... fakat Rey şehrinin valiliğini de sana vermem...&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Hz. H&uuml;seyin&rsquo;le savaşmakla, Rey şehrinin valiliği arasında teredd&uuml;t yaşıyordu. Bu nedenle Ubeydullah&rsquo;a: &ldquo;Sabaha kadar d&uuml;ş&uuml;nmem i&ccedil;in bana izin ver&rdquo; diyerek izin aldı.</p>\n\n<p>\n	Sonunda Rey şehrinin m&uuml;lkiyetini elde etmek i&ccedil;in Hz. H&uuml;seyin&rsquo;le savaşmayı kabullenerek&nbsp; nefsine yenik d&uuml;şt&uuml;.</p>\n\n<p>\n	İkinci g&uuml;n, Ubeydullah&rsquo;ın yanına gitti. Hz. H&uuml;seyin&rsquo;le savaşmayı kabul etti.</p>\n\n<p>\n	Ubeydullah, b&uuml;y&uuml;k bir orduyu onun sorumluluğuna teslim etti. O, Hz. H&uuml;seyin&rsquo;le savaşmak i&ccedil;in yola &ccedil;ıktı...&rdquo; diniliyor.</p>\n\n<p>\n	Muhammed b. Sirin:</p>\n\n<p>\n	Hz. Ali&rsquo;nin mucizesi ger&ccedil;ekleşti. Zira &Ouml;mer b. S&acirc;d k&uuml;&ccedil;&uuml;k delikanlıydı, Hz. Ali&rsquo;yle karşılaştı. Hz. Ali, ona:</p>\n\n<p>\n	&ldquo;Ey S&acirc;d oğlu! Yazıklar olsun sana. Sen, cennet ile cehennem arasında ş&uuml;pheye d&uuml;şeceksin. Fakat sonunda cehennem ateşini se&ccedil;eceksin....&rdquo; buyurmuştu.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Kerbelaya varınca Urve b. Kays&rsquo;ı sesledi. Ona Hz. H&uuml;seyin&rsquo;in yanına gitmesini ve Hz. H&uuml;seyin&rsquo;in Kerbela&rsquo;ya ni&ccedil;in geldiği ve amacının ne olduğunu sormasını emretti.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;e mektup yazanlardan biriside Urve b. Kays&rsquo;dı. Hz. H&uuml;seyin&rsquo;in yanına gitmeğe, ona ni&ccedil;in geldin diye soru sormaya haya ediyordu. Bu nedenle Urve b. Kays, &Ouml;mer b. S&acirc;d&rsquo;a: &ldquo;Beni g&ouml;nderme...&rdquo; diye rica etti.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, ordunun başında bulunanlardan hangisine: &ldquo;Sen, git...&rdquo; diye emrettiyse, hepside aynı sebeple gitmekten utanıyorlardı. &Ccedil;&uuml;nk&uuml; onların tamamı, Hz. H&uuml;seyin&rsquo;e mektup yazmışlardı ve onu Kerbela&rsquo;ya d&acirc;vet etmişlerdi.</p>\n\n<p>\n	Kesir b. Abdullah, ayağa kalktı ve: &ldquo;H&uuml;seyin&rsquo;in yanına gitmeğe, ben hazırım. İstiyorsan onu gizlice vurayım&rdquo; dedi. Kesir, yiğit, korkusuz ve arsız insandı.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Kesir&rsquo;e:</p>\n\n<p>\n	&ldquo;H&uuml;seyin&rsquo;i &ouml;ld&uuml;rmeni istemiyorum. Fakat onun yanına git, onun buraya ni&ccedil;in geldiğini ve amacının ne olduğunu &ouml;ğren&rdquo; dedi.</p>\n\n<p>\n	L&acirc;netli Kesir, Hz. H&uuml;seyin&rsquo;in ordusuna yaklaşınca, Ebu Sammame-i Saidi onu g&ouml;rd&uuml; ve Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Bu (Kesir), yery&uuml;z&uuml;n&uuml;n en k&ouml;t&uuml; insanıdır; en &ccedil;ok kan akıtandır&rdquo; dedi ve Kesir&rsquo;i karşılamaya gitti.</p>\n\n<p>\n	Ebu Sammame-i Saidi, Kesir&rsquo;e: &ldquo;Hz. H&uuml;seyin&rsquo;in huzuruna varmak istiyorsan, kılıcını bırakıp gideceksin&rdquo; dedi.</p>\n\n<p>\n	Kesir: &ldquo;Hayır, Allah&rsquo;a and olsun ki kılıcımı bırakmam. Ben, el&ccedil;iyim; dinlerseniz s&ouml;yleyip giderim. Dinlemez iseniz geri d&ouml;nerim&rdquo; dedi.</p>\n\n<p>\n	Ebu Sammame:</p>\n\n<p>\n	&ldquo;Sen, mesajını iletinceye kadar, ben senin kılıcının sapından tutmalıyım ki kimseye zararın dokunmasın...&rdquo; dedi.</p>\n\n<p>\n	Kesir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki elini kılıcıma dokundurmana, m&uuml;saade etmem&rdquo; dedi.</p>\n\n<p>\n	Ebu Sammame: &ldquo;Sen k&ouml;t&uuml;, hilebaz ve zalim insansın. Bu halinle İmam (a.s)&rsquo;ın huzuruna gitmene izin vermem. S&ouml;yleyeceklerini bana s&ouml;yle, ben Hz. H&uuml;seyin&rsquo;e bildireyim...&rdquo; dedi. Sonun da Ebu Sammame ile Kesir birbirlerine k&ouml;t&uuml; s&ouml;zler s&ouml;yleyerek ayrıldılar.</p>\n\n<p>\n	Kesir, geri d&ouml;nd&uuml;. Durumu &Ouml;mer b. S&acirc;d&rsquo;a bildirdi.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, bu kez Kurre b. Kays-ı Hanzale&rsquo;yi el&ccedil;i olarak g&ouml;nderdi.</p>\n\n<p>\n	Kurre b. Kays Hz. H&uuml;seyin&rsquo;in &ccedil;adırlarına yaklaşınca Hz. H&uuml;seyin: &ldquo;Bu adamı tanıyor musunuz?&rdquo; diye sordu.</p>\n\n<p>\n	Habib b. Mezahir: &ldquo;Evet, tanıyorum. O, Hanzale kabilesindendir, bizim yakınlarımızdandır. İyi niyetli insandı. Onun, &Ouml;mer b. S&acirc;d&rsquo;ın ordusuna katılacağını da tahmin etmezdim&rdquo; dedi.</p>\n\n<p>\n	Kurre b. Kays, Hz. H&uuml;seyin&rsquo;in yanına geldi, selam verdi. &Ouml;mer&rsquo;in mesajını iletti.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Buraya gelişimin sebebi, sizin adamlarınızın bana mektup yazarak, beni d&acirc;vet etmeleridir. Benim gelmemden hoşlanmadıysanız, geri d&ouml;nerim...&rdquo; buyurdu.</p>\n\n<p>\n	Habib b. Mezahir, Kurre&rsquo;ye:</p>\n\n<p>\n	&ldquo;Yazıklar olsun sana ey Kurre! Hak İmam olana y&uuml;z &ccedil;eviriyorsun, zalimlere destek oluyorsun. Gel, H&uuml;seyin&rsquo;e yardımcı ol. Zira onun babalarının vasıtasıyla hidayete kavuştun....&rdquo; dedi.</p>\n\n<p>\n	Kurre:</p>\n\n<p>\n	&ldquo;&Ouml;mer b. S&acirc;d&rsquo;ın yanına varıp durumu anlatayım. Sonra d&ouml;n&uuml;p-d&ouml;nmem hususunda d&uuml;ş&uuml;nmeliyim...&rdquo; dedi.</p>\n\n<p>\n	Kurre, Hz. H&uuml;seyin&rsquo;in mesajını &Ouml;mer b. S&acirc;d&rsquo;a iletti. &Ouml;mer b. S&acirc;d:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım beni, H&uuml;seyin&rsquo;le savaşmaktan uzak tutmasını &uuml;mit ediyorum...&rdquo; dedi. Sonra durumu Ubeydullah&rsquo;a bildirmek i&ccedil;in bir mektup g&ouml;nderdi.</p>\n\n<p>\n	Hasan b. Faid-i &Acirc;besi:</p>\n\n<p>\n	&ldquo;&Ouml;mer b. S&acirc;d&rsquo;ın mektubu, Ubeydullah&rsquo;a geldiği an, ben oradayım. Ubeydullah, &Ouml;mer&rsquo;in mektubunu a&ccedil;ıp okuyunca:</p>\n\n<p>\n	&ldquo;Şimdi, H&uuml;seyin pen&ccedil;emizde sıkışmıştır; kurtuluş yolu arıyor. Halbuki onun kurtuluşu ve sığınağı yoktur...&rdquo; dedi. Sonra &Ouml;mer b. S&acirc;d&rsquo;a mektup yazdı. Mektupta:</p>\n\n<p>\n	&ldquo;H&uuml;seyin&rsquo;e onun ve dostlarının Yezid&rsquo;e bi&acirc;t etmelerini s&ouml;yle....&rdquo; yazmıştı&rdquo; diyor.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Ubeydullah&rsquo;ın bu mektubunu, Hz. H&uuml;seyin&rsquo;e okumadı. &Ccedil;&uuml;nk&uuml; onun Yezid&rsquo;e bi&acirc;t etmeyeceğini biliyordu. Ubeydullah&rsquo;ın bu mektubundan sonra ikinci mektubu &Ouml;mer b. S&acirc;d&rsquo;a ulaştı. Mektupta:</p>\n\n<p>\n	&ldquo;Ey &Ouml;mer! Fırat nehrinin kenarını koruma altına al. H&uuml;seyin ve dostlarına bir damla bile su verme; onları zor durumda bırakmanı istiyorum...&rdquo; yazmıştı.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, fırat nehrinin etrafını kuşatmak i&ccedil;in Amr b. Haccac&rsquo;ı g&ouml;revlendirdi. Haccac oğlu ve adamları, Hz. H&uuml;seyin&rsquo;e ve adamlarına su yollarını kapattılar. Fırat nehrinin kuşatılması, Hz. H&uuml;seyin&rsquo;in şehit olmasından &uuml;&ccedil; g&uuml;n &ouml;nce başlamıştı.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Kerbelaya geldikten sonra, Ubeydullah ona, takviye asker peş peşe&nbsp; g&ouml;nderiyordu. Seyyid b. Tavus&rsquo;un rivayetine g&ouml;re: &ldquo;&Ouml;mer&rsquo;e g&ouml;nderilen asker sayısı yirmi bindi.&rdquo; Bir &ccedil;ok rivayetlere g&ouml;re: &ldquo;&Ouml;mer&rsquo;e g&ouml;nderilen birliklerde, otuz bin atlı asker vardı&rdquo; deniliyordu.</p>\n\n<p>\n	Ubeydullah g&ouml;nderdiği birliklerin ardından, &Ouml;mer b. S&acirc;d&rsquo;a son olarak ş&ouml;yle yazmıştı:</p>\n\n<p>\n	&ldquo;Ey &Ouml;mer! Asker konusunda sana, mazeret kapılarını kapattım. Yiğit&ccedil;e savaşmalısın. Sabah-akşam olanları, bana bildirmelisin...&rdquo;</p>\n\n<p>\n	Hz. H&uuml;seyin kendisini &ouml;ld&uuml;rmeğe gelen d&uuml;şman birliklerinin &ccedil;oğaldığını g&ouml;r&uuml;nce, bizzat &Ouml;mer b. S&acirc;d&rsquo;la g&ouml;r&uuml;şmek i&ccedil;in mesaj g&ouml;nderdi. Gece vakti olunca Hz. H&uuml;seyin&rsquo;le &Ouml;mer b. S&acirc;d g&ouml;r&uuml;şt&uuml;ler; &ccedil;ok&ccedil;a konuştular. &Ouml;mer, ordusuna d&ouml;nd&uuml;. Sonra Ubeydullah&rsquo;a mektup yazdı. Mektupta: &ldquo;Ey Şerif! Allah, bizimle H&uuml;seyin&rsquo;in arasındaki savaş ateşini s&ouml;nd&uuml;rm&uuml;şt&uuml;r. B&ouml;ylece M&uuml;sl&uuml;manların işini kolay kılmıştır. &Ccedil;&uuml;nk&uuml; H&uuml;seyin, benimle geri d&ouml;nmesi i&ccedil;in s&ouml;zleşme yaptı.... H&uuml;seyin kendisinin, diğer M&uuml;sl&uuml;manlar gibi yaşayacağını ve Yezid&rsquo;in işlerine karışmayacağını kabul etti....&rdquo; diye yazılıydı.</p>\n\n<p>\n	Ubeydullah, &Ouml;meri&rsquo;in mektubunu okuduktan sonra: &ldquo;Bu mektup, iki toplum arasında barış ve hoş g&ouml;r&uuml;n&uuml;n kabul&uuml;d&uuml;r. Kabul etmemiz gerekir&rdquo; dedi.</p>\n\n<p>\n	Şimr ayağa kalktı, Ubeydullah&rsquo;a hitaben: &ldquo;Ey Şerif! H&uuml;seyin&rsquo;in geri d&ouml;nmesine izin mi veriyorsun? Allah&rsquo;a and olsun ki, O geri d&ouml;nd&uuml;ğ&uuml; taktirde, g&uuml;&ccedil; toplayacaktır. H&uuml;seyin, g&uuml;&ccedil; kazandıktan sonra sana karşı isyan ederse, onun karşısında dayanma g&uuml;c&uuml;n olmaz. Halbuki O şimdi senin elindedir. H&uuml;seyin&rsquo;i ve adamlarını&nbsp; af etmen veya cezalandırman, şimdi senin kararınladır...&rdquo; dedi.</p>\n\n<p>\n	Ubeydullah, Şimr&rsquo;in s&ouml;zlerinden hoşlandı ve: &ldquo;Şimdi, bu hususta &Ouml;mer b. S&acirc;d&rsquo;a mektup yazacağım. Ey Şimr! Mektubu, seninle g&ouml;ndereceğim. &Ouml;mer mektubumu, H&uuml;seyin&rsquo;e ve adamlarına okusun. H&uuml;seyin ve adamları teklifimi kabul ederlerse, onlar sıhhatli bir şekilde bana g&ouml;ndersin. Teklifimi kabul etmezlerse, onlarla savaşsın.</p>\n\n<p>\n	Ey Şimr! Eğer &Ouml;mer b. S&acirc;d, H&uuml;seyin&rsquo;le savaşmaktan sakınırsa, o zaman ordunun başına sen ge&ccedil;. &Ouml;meri &ouml;ld&uuml;r, başını da bana g&ouml;nder...&rdquo; dedi.</p>\n\n<p>\n	Ubeydullah, Şimr&rsquo;le konuştuktan sonra, &Ouml;mer b. S&acirc;d mektup yazdı. Mektupta:</p>\n\n<p>\n	&ldquo;Ey S&acirc;d oğlu! Seni, H&uuml;seyin&rsquo;le arkadaş olman veya barış yapman i&ccedil;in g&ouml;ndermedim. Onun sağlığını ve yaşamasını, benden istemeni s&ouml;ylemedim. Onun su&ccedil;unun bağışlanmasını rica etmeni s&ouml;ylemedim. Onun i&ccedil;in benden, her hangi bir istekte bulunma.</p>\n\n<p>\n	Eğer H&uuml;seyin ve adamları, benim teklifimi kabul ederlerse, onlara zarar dokunmadan&nbsp; bana g&ouml;nder. Teklifimi kabul etmezlerse, askeri birliklerinle onların etrafını kuşat. Onlar &ouml;ld&uuml;r&uuml;l&uuml;nceye kadar savaş. Onları par&ccedil;a- par&ccedil;a et. H&uuml;seyin&rsquo;i &ouml;ld&uuml;rd&uuml;kten sonra, onun sinesinde ve sırtında atları s&uuml;rmelisiniz. S&ouml;ylediklerimi yaptığın taktirde, işiten ve kabullenenlere verilmesi gerekenleri, sana bağışlayacağım. S&ouml;ylediklerimi yapmadığın taktirde, ordunun komutanlığından istifa etmelisin, Şimr ordunun komutanı olmalıdır.&rdquo; Yazılıydı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; TASU&Acirc; G&Uuml;N&Uuml;NDEKİ OLAYLAR:</p>\n\n<p>\n	Şimr, Perşembe g&uuml;n&uuml; Muharrem ayının dokuzunda Kerbela&rsquo;ya vardı. Ubeydullah&rsquo;ın Hz. H&uuml;seyin&rsquo;in &ouml;l&uuml;m fermanını i&ccedil;eren mektubunu &Ouml;mer b. S&acirc;d&rsquo;a verdi.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d mektubu okuduktan sonra Şimr&rsquo;e hitaben:</p>\n\n<p>\n	&ldquo;Sana yazıklar olsun. Bu mektubu getirdiğin i&ccedil;in Allah seni iyiliklerden uzak etsin ve sonunu da k&ouml;t&uuml; kılsın.</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki Ubeydullah&rsquo;a yazdığım g&uuml;ven ve barış mektubuna senin engel olduğunu sanıyorum.</p>\n\n<p>\n	Allah&rsquo;a and olsun ki H&uuml;seyin teslim olanlardan değil. Zaten O, Yezid&rsquo;e asla bi&acirc;t etmez. Zira O, babası Ali Murteza&rsquo;nın yanında yetişmiştir....&rdquo; diyerek seslendi.</p>\n\n<p>\n	Şimr: &ldquo;Şimdi ya Şerifin (Ubeydullah&rsquo;ın) emrine uyarak d&uuml;şmana saldırıp onları &ouml;ld&uuml;rmelisin veya g&ouml;revden geri &ccedil;ekilip orduyu bana teslim etmelisin...&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d Şimr&rsquo;e:</p>\n\n<p>\n	&ldquo;LA VELA KERAMETE LEKE&rdquo; Hayır, sana mevki yoktur. Ben, bu işi yaparım. Sen, adamlarının başına git....&rdquo; dedi. Sonra Hz. H&uuml;seyin&rsquo;le savaş hazırlığının yapılmasını emretti.</p>\n\n<p>\n	Şimr, &Ouml;mer&rsquo;in Hz. H&uuml;seyin&rsquo;le savaş hazırlığını yaptığını g&ouml;r&uuml;nce, Hz. H&uuml;seyin&rsquo;in &ccedil;adırlarına yaklaştı ve: &ldquo;Kız kardeşim &Uuml;mm&uuml;l Benin&rsquo;in oğulları: Abdullah, Cafer, Osman ve Abbas nerededir&rdquo;? diyerek onları yanına sesledi.</p>\n\n<p>\n	&Uuml;mm&uuml;l Benin, Kilab kabilesindendi. Hz. Ali&rsquo;yle evlendi. Abdullah, Cafer, Osman ve Abbas adlı oğulları oldu. Şimr-i melun da Kilab kabilesinden olduğu i&ccedil;in: &ldquo;Benim kız kardeşimin...&rdquo; diye hitap ediyordu.</p>\n\n<p>\n	Hz. H&uuml;seyin kardeşleri Abdullah, Cafer, Osman ve Abbas&rsquo;a: &ldquo;Şimr, her ne kadar k&ouml;t&uuml; olsa da o, sizin de yakınınız sayılır. Onun ne istediğine&nbsp; bakın&rdquo; buyurdu.</p>\n\n<p>\n	Onlar: &ldquo;Ne istiyorsun?&rdquo; diye sordular. Şimr: &ldquo;Siz, benim kız kardeşimin oğullarısınız bu nedenle g&uuml;vendesiniz. Kardeşiniz H&uuml;seyin&rsquo;in yanında olmayın, ondan uzak durun. İnananların amiri Yezid&rsquo;e (ona l&acirc;net olsun) itaat edin&rdquo; dedi.</p>\n\n<p>\n	Şimr&rsquo;in bu s&ouml;zlerine karşı (Celal) Abbas, ona: &ldquo;Ellerin kesilsin, bizim i&ccedil;in getirdiğin g&uuml;vene l&acirc;net olsun. Ey Allah&rsquo;ın d&uuml;şmanı! Hz. Fatıma oğlu H&uuml;seyin ki O, bizim &ouml;nderimiz ve kardeşimizdir, onun yanından ayrılmamızı mı istiyorsun?</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) tarafından l&acirc;netlenmiş insanlara uymamızı mı istiyorsun? Peygamber (s.a.a) oğlu olan H&uuml;seyin i&ccedil;in g&uuml;ven olmaz mı?&rdquo; dedi.</p>\n\n<p>\n	Şimr, Ebu&rsquo;l Fazıl (Celal) Abbas&rsquo;ın s&ouml;zlerine sinirlendi, ordusuna taraf geri d&ouml;nd&uuml;.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d ordusuna hitaben: &ldquo;YA HİYELELL&Acirc;H URKUB&Icirc; VE Bİ&rsquo;L CENNET&rsquo;İL BUŞRA- Ey Allah orduları! Atlarınıza binin, cennet sizin olacaktır&rdquo; diyerek askerlerine cenneti m&uuml;jdeliyordu.</p>\n\n<p>\n	Muharrem ayının dokuzuncu g&uuml;n&uuml;, ilkindi vakti, Hz. H&uuml;seyin&rsquo;e taraf y&uuml;r&uuml;d&uuml;ler.</p>\n\n<p>\n	Şeyh Kuleyni&rsquo;nin rivayetine g&ouml;re:</p>\n\n<p>\n	Hz. İmam Cafer-i Sadık buyurmuştur ki: &ldquo;Tasu&acirc; g&uuml;n&uuml;, Hz. H&uuml;seyin ve dostlarının Kerbelada kuşatıldıkları g&uuml;nd&uuml;r. Şam ordusu, onun &ouml;ld&uuml;r&uuml;lmesi i&ccedil;in bir araya geldiler.</p>\n\n<p>\n	Şimr&rsquo;le &Ouml;mer, ordularının &ccedil;okluğuyla sevinmişlerdi. Bu nedenle kendilerini b&uuml;y&uuml;k sandılar, H&uuml;seyin (a.s) ve dostlarını da k&uuml;&ccedil;&uuml;msediler. Irak halkının ceddim H&uuml;seyin&rsquo;e (a.s) yardım etmeyeceklerini ve başka yardımcının da olmadığını anladılar. Bu nedenle Hz. H&uuml;seyin ve adamlarının etrafını kuşattılar. Canım feda olsun Hz. H&uuml;seyin&rsquo;e&rdquo;</p>\n\n<p>\n	D&uuml;şman ordusunun kendilerine taraf geldiğini g&ouml;ren Hz. Zeyneb kardeşi Hz. H&uuml;seyin&rsquo;in yanına koştu ve: &ldquo;Ey kardeş! D&uuml;şman ordusunun seslerini&nbsp; duymuyor musun?&rdquo; diye sordu. Hz. H&uuml;seyin, Zeyneb&rsquo;e: &ldquo;Ey bacı! Şimdi, R&uuml;yamda Allah Resul&uuml;n&uuml; (s.a.a) g&ouml;rd&uuml;m. Bana: &ldquo;Bize doğru geleceksin&rdquo; buyuruyordu.</p>\n\n<p>\n	Hz. Zeyneb, Hz. H&uuml;seyin&rsquo;in s&ouml;ylediklerini duyunca, ağladı; feryat etti. Hz. H&uuml;seyin : &ldquo;Ey bacı! Vaveyla s&ouml;ylemek, feryat etmek bizim i&ccedil;in uygun değil. Sakin ol, Allah&rsquo;ın rahmeti &uuml;zerimizdedir&rdquo; dedi.</p>\n\n<p>\n	Hz. (Celal) Abbas, Hz. H&uuml;seyin&rsquo;in yanına gitti ve: &ldquo;Ey kardeş! D&uuml;şman birlikleri, &uuml;zerimize doğru geliyorlar...&rdquo; dedi. Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ey Abbas kardeş! Canım sana feda olsun. D&uuml;şmanlara doğru git. Ni&ccedil;in bize doğru geldiklerini &ouml;ğren...&rdquo; buyurdu.</p>\n\n<p>\n	Ebu&rsquo;l Fazl-ı Abbas yirmi tane atlıyla birlikte, d&uuml;şman birliklerini karşıladı ve onlara: &ldquo;Bu y&uuml;r&uuml;y&uuml;ş&uuml;n&uuml;z&uuml;n sebebi nedir?&rdquo; diye sordu. D&uuml;şman birlikleri: &ldquo;Ubeydullah&rsquo;ın fermanıdır ki ya onun teklifini kabul edin ve onun s&ouml;ylediklerini dinleyin veya sizinle savaşa hazırız....&rdquo; dediler.</p>\n\n<p>\n	Abbas, onlara:</p>\n\n<p>\n	&ldquo;Acele etmeyin; kardeşim H&uuml;seyin&rsquo;le konuşmam gerekir...&rdquo; dedi. Sonra Hz. H&uuml;seyin&rsquo;in yanına d&ouml;nd&uuml;, onların s&ouml;ylediklerini anlattı. Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Geri d&ouml;n, bu gece sabretsinler. Savaşı yarına bıraksınlar. Bu geceyi namaz, du&acirc; ve istiğfar i&ccedil;in ge&ccedil;ireyim. Namaz kılmayı, Kur&rsquo;an okumayı, du&acirc; ve istiğfar etmeyi ne kadar &ccedil;ok sevdiğimi Allah bilir...&rdquo; dedi. (Celal) Abbas&rsquo;ın adamları, o geri d&ouml;n&uuml;nceye kadar, &Ouml;mer S&acirc;&rsquo;dın adamlarına nasihat ettiler. Hz. Abbas geri d&ouml;n&uuml;nce, bir gecelik m&uuml;hlet aldı.</p>\n\n<p>\n	Seyyid b. Tavus&rsquo;a g&ouml;re:</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Tasu&acirc; g&uuml;n&uuml; savaşmak istiyordu. Hz. Ebu&rsquo;l Fazl&rsquo;ın teklifini reddedince Amr b. Haccac, &Ouml;mer&rsquo;e: &ldquo;Ey Şerif! Allah&rsquo;a and olsun ki bunlar, T&uuml;rklerden veya Deylemlilerden olsalardı, yine biz, bunların isteklerini kabul etmemiz gerekirdi. Oysaki bizlerden bir g&uuml;nl&uuml;k m&uuml;hlet isteyenler, Allah&rsquo;ın Peygamberi&rsquo;nin (s.a.a) Ehlibeyti&rsquo;dir....&rdquo; dedi.</p>\n\n<p>\n	Tabar&icirc;&rsquo;nin rivayetine g&ouml;re:</p>\n\n<p>\n	Kays b. Eş&rsquo;&acirc;s, &Ouml;mer b. S&acirc;d&rsquo;a: &ldquo;Bunların isteklerini kabul et, bir g&uuml;nl&uuml;k m&uuml;hlet ver. Fakat kendi canıma yemin ederim ki bunlar sabah olunca, seninle savaşacaklar. Asla bi&acirc;t etmeği kabullenmezler...&rdquo; dedi.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Hz. (Ebu&rsquo;l Fazl) Abbas&rsquo;a el&ccedil;i g&ouml;nderdi. Bir gece m&uuml;hlet verdiğini, sabah olunca şayet Yezid&rsquo;e bi&acirc;t&rsquo;ı kabullenirlerse, onları Ziyad oğlu Ubeydullah&rsquo;a g&ouml;t&uuml;receğini; kabul etmedikleri taktirde savaşa hazır olmalarını ... bildirdi. Sonra her iki ordu, kendi dinlenme yerlerine ge&ccedil;tiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; AŞURA GECESİNİN OLAYLARI:</p>\n\n<p>\n	Aşura gecesi Hz. H&uuml;seyin, adamlarının bir araya toplanmasını istedi; konuşma yaptı.</p>\n\n<p>\n	Hz. Zeynelabidin:</p>\n\n<p>\n	&ldquo;Babam H&uuml;seyin, dostlarına hitaben konuşma yaptığı an, hasta idim. Onun konuşmalarına kulak verdim. O buyurdu ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a ş&uuml;k&uuml;rler olsun. Musibet anlarında Allah&rsquo;ıma hamd olsun. Ey Rabbim! Peygamberlik makamını bizim &acirc;ile&rsquo;ye (Hz. Muhammed&rsquo;e) nasip ettiğin i&ccedil;in, Kur&acirc;&rsquo;nı bize &ouml;ğrettiğin i&ccedil;in, dini (İslam-ı) bize bildirdiğin i&ccedil;in, işiten kulak, g&ouml;ren g&ouml;z ve anlayan kalp ikram ettiğin i&ccedil;in sana hamd ederim. Allah&rsquo;ım! Bizi, sana ş&uuml;kredenlerden et.&rdquo; Devamen:</p>\n\n<p>\n	&ldquo;Dostlarımdan daha vefalı ve iyisini g&ouml;remiyorum. Ailemden daha iyi bir &acirc;ile g&ouml;remiyorum. Allah, hepinize iyilikler ikram etsin.</p>\n\n<p>\n	K&uuml;felilerin bana, itaat edeceklerini sanırdım. Şimdi ise durum değişmiştir. Ey dostlarım! Sizin bana bi&acirc;tınızı kaldırdım. Kendi h&uuml;r iradenizle karar verin. İstediğiniz yere g&ouml;&ccedil; ediniz. Zira bunlar, beni istiyorlar sizi değil....&rdquo; buyurdu.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in bu konuşması &uuml;zerine oğulları, kardeşleri, amca oğulları, Abdullah b. Cafer&rsquo;in oğulları ayağa kalktılar ve:</p>\n\n<p>\n	&ldquo;Ni&ccedil;in seni terk edelim? Başka yere g&ouml;&ccedil; edelim. Sen &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra, y&uuml;ce Allah yaşamayı bize nasip buyurmasın. Biz, seni terk edecek kadar k&ouml;t&uuml; iş yapmayız...&rdquo; dediler. Bu konuşmayı yapan ilk insan Hz. Ali&rsquo;nin oğlu (Celal) Abbas&rsquo;dı. Sonra diğerleri de onun konuşmasını desteklediler.</p>\n\n<p>\n	Hz. H&uuml;seyin, Akil oğullarına hitaben: &ldquo;Akil oğlu M&uuml;slim&rsquo;in şehit olması, sizin &acirc;ileye yeterlidir. Bu acıdan her hangi bir acı yaşamanızı istemiyorum. İstediğiniz yere gidebilirsiniz....&rdquo; buyurdu.</p>\n\n<p>\n	Akil oğulları:</p>\n\n<p>\n	&ldquo;Subhanell&acirc;h! İnsanlar bize ne s&ouml;yler? Biz, insanlara ne s&ouml;yleriz.? İnsanlara: &ldquo;B&uuml;y&uuml;ğ&uuml;m&uuml;z, &ouml;nderimiz ve amcamız oğlu H&uuml;seyin-i terk ettik; kılı&ccedil;ların, okların ve mızrakların saldırısında onu yalnız bıraktık, ona yardım elimizi uzatmadık mı?&rdquo; s&ouml;yleyelim. Hayır, Allah&rsquo;a and olsun ki biz, b&ouml;yle k&ouml;t&uuml; işi yapmayız... Canımızla, malımızla senin yolundayız. D&uuml;şmanlarınla savaşacağız. Senin başına gelecek olanlar, bizlerinde başımıza gelsin. Ey H&uuml;seyin! Y&uuml;ce Allah, senden sonra yaşamayı bize nasip buyurmasın...&rdquo; dediler. Sonra M&uuml;slim b. Avsaca ayağa kalktı, Hz. H&uuml;seyin&rsquo;e hitaben:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! Biz, sana yardım etmeyenlerden mi olacağız?. &Ouml;yleyse kıyamet g&uuml;n&uuml; Allah&rsquo;ın huzurunda, sana karşı hangi mazereti bulacağız?. Hayır, Allah&rsquo;a and olsun ki, ben mızrağımı senin d&uuml;şmanlarının sinelerine saplamadık&ccedil;a, kılıcımla d&uuml;şmanlarının boyunlarına vurmadık&ccedil;a senin yanından ve huzurundan ayrılmam.</p>\n\n<p>\n	Onlarla savaşmayı başarmasam da, onlara taş fırlatırım. Allah&rsquo;a and olsun ki biz, sana uzanan yardım elimizi geri &ccedil;ekmeyiz. B&ouml;ylece y&uuml;ce Allah bizim, senin hakkında yaptıklarımızla Resulullah&rsquo;a (s.a.a) olan h&uuml;rmetimize şahit olsun.</p>\n\n<p>\n	Allah&rsquo;a and olsun ki ben, kendisinin &ouml;ld&uuml;r&uuml;leceğini, sonra diriltileceğini, sonra &ouml;ld&uuml;r&uuml;leceğini, yakılacağını, k&uuml;l edileceğini, r&uuml;zgarlara verilerek dağıtılacağını bilen ve buna razı olan insanın iman derecesine ulaşmışım. Ve b&ouml;ylesi &ouml;ld&uuml;r&uuml;lmenin yetmiş defa tekrarlanacağına da razıyım. &Ouml;l&uuml;m&uuml; senin huzurunda tadıncaya kadar, huzurundan ayrılmam. Nasıl b&ouml;yle bir fırsatı ka&ccedil;ırırım? Zira bir defa şehit olduktan sonra, kalıcı ikram ve ebedi saadet vardır. B&ouml;ylesi fırsat ka&ccedil;ırılır mı?&rdquo; dedi.</p>\n\n<p>\n	Zuheyr b. Kays, ayağa kalktı ve:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Ben, Allah yolunda &ouml;ld&uuml;r&uuml;lmeği, sonra diriltilmeği ve tekrar &ouml;ld&uuml;r&uuml;lmeği arzuluyorum. Bu arzumun bin defa tekrarlanmasını istiyorum. Ey H&uuml;seyin! Biz &ouml;ld&uuml;r&uuml;lmeden, senin ve &acirc;ilenin başınıza her hangi bir musibetin gelmemesini Allah&rsquo;tan diliyorum&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in dostları, bu ve benzeri konuşmayı yaparak, onun yanından ayrılmayacaklarını bildirdiler. Hz. H&uuml;seyin, onlar hakkında du&acirc; etti</p>\n\n<p>\n	Allame (b&uuml;y&uuml;k m&uuml;tefekkir) Meclis&icirc;&rsquo;ye g&ouml;re:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin, onların cennet mekanlarını, hurileri, kasrları (sarayları), cennetin değişik nimetlerini, onlara m&uuml;şahede ettirdi. B&ouml;ylece imanlarını daha da g&uuml;&ccedil;lendirerek kılı&ccedil;, ok, mızrak vs.... acılarını hissetmiyorlardı. Şehit olmak i&ccedil;in acele ediyorlardı.&rdquo;</p>\n\n<p>\n	Seyyid b. Tavus&rsquo;un rivayetine g&ouml;re:</p>\n\n<p>\n	Muhammed b. Beşir-i Hazremi&rsquo;nin oğlunu Rey eyaletinde esir etmişlerdi. Oğlunun esir edildiğini &ouml;ğrenen Muhammed b. Beşir: &ldquo;Oğlumun canını ve kendi canımı, canları yaratan Allah&rsquo;tan istiyorum. Onun esir olmasından sonra, yaşamayı istemiyorum, &ouml;lmeği arzuluyorum.&rdquo; Diyordu.</p>\n\n<p>\n	Hz. H&uuml;seyin, Muhammedin s&ouml;zlerini işitince: &ldquo;Allah sana rahmetsin. Sen git, oğlunu esir olmaktan kurtar....&rdquo; buyurdu.</p>\n\n<p>\n	Muhammed b. Beşir:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Senin yanından ayrılırsam, kurtlar kuşlar beni par&ccedil;a-par&ccedil;a etsinler&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Bu (Kıymetli) giysileri, oğluna ver. O kardeşini kurtarmak i&ccedil;in fidye versin...&rdquo; buyurdu.</p>\n\n<p>\n	Şeyh M&uuml;fid (r.a)&rsquo;in rivayetine g&ouml;re:</p>\n\n<p>\n	Hz. H&uuml;seyin, ashabı ile konuştuktan sonra &ccedil;adırına gitti.</p>\n\n<p>\n	Hz. Zeynelabidin buyurur ki: O gece, ben hasta idim. Zeyneb halam, bana bakıyordu. Babam (H&uuml;seyin), kendi &ccedil;adırına gitti. Hz. Ebuzer&rsquo;in azatlısı Cun, babamın kılıcını hazırlıyordu. Babamın musibet şiirleri okuduğunu işittim, ağlamamak i&ccedil;in sabrettim fakat Zeyneb halam sabretmeyip ağladı. Zira kadınlar, daha hassastırlar. Zeyneb halam ağlayarak kardeşi H&uuml;seyin&rsquo;in &ccedil;adırına koştu ve:</p>\n\n<p>\n	&ldquo;Keşke ben &ouml;lseydim; b&ouml;ylesi yaşamı g&ouml;rmeseydim.&rdquo; Kısa bir zamanda annem Fatıma, babam Ali ve kardeşim Hasan d&uuml;nyadan gittiler. &ldquo;Ey H&uuml;seyin kardeş! Sen, ge&ccedil;mişlerin varisi, yadigarı&nbsp; ve kalanların da yardımcısısın.&rdquo; Diyordu.</p>\n\n<p>\n	Babam H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ey bacı! Feryat etme ki, şeytan senin s&uuml;kunetini almış olur.&rdquo; Buyurdu. Sonra g&ouml;zlerinden yaşlar akmaya başladı.</p>\n\n<p>\n	Zeyneb halam:</p>\n\n<p>\n	&ldquo;Yolların kapanmasına, başka &ccedil;arenin olmadığına, &ouml;l&uuml;m&uuml;n sana yaklaştığına, bizi yalnız ve garip olarak bu m&uuml;nafıkların arasında koyup gideceğine. Feryat ediyorum.&rdquo; Dedi. Sonra suratına bir tokat vurdu, &ccedil;ok&ccedil;a ağladı, yere d&uuml;şt&uuml; ve baygınlık ge&ccedil;irdi.</p>\n\n<p>\n	Hz. H&uuml;seyin, bacısı Zeyneb&rsquo;in yanına vardı; suratına su serpti. Zeyneb halam ayılınca, babam ona: &ldquo;Ey bacı! Allah tan kork, sabırlı ol. Yery&uuml;z&uuml;nde ve g&ouml;klerde olanların tamamının &ouml;leceklerini bilmen gerekir. Yalnız y&uuml;ce Allah&rsquo;ın zatı kalıcıdır. O, b&uuml;t&uuml;n yaratıklarını kendi kudretiyle yaratmıştır. &Ouml;ld&uuml;ren de Allah&rsquo;tır, dirilten de Allah&rsquo;tır. Kalıcı olan O&rsquo;nun varlığıdır. Allah&rsquo;ın varlığının dışındaki canlıların tamamı Fanidir. Dedem, babam, annem ve kardeşim, benden daha &uuml;st&uuml;n idiler; onlar d&uuml;nyayı terk ettiler.</p>\n\n<p>\n	Benim ve her M&uuml;sl&uuml;ma&rsquo;nın Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yolundan da olmamız gerekir. Hz. H&uuml;seyin, bacısı Zeyneb-i, bu benzeri misallerle sakinleştirmeye &ccedil;alışıyordu.</p>\n\n<p>\n	Hz H&uuml;seyin Devamen:</p>\n\n<p>\n	&ldquo;Ey bacı! Seni Allah&rsquo;a yemin veriyorum ve bu yeminimi uygulamanı istiyorum: &ldquo;Ben &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;m an, cenazemin &uuml;zerine d&uuml;şme, suratını tırnaklarınla yırtma, &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;m i&ccedil;in feryat etme, sesini y&uuml;kseltme.&rdquo; Buyurdu&rdquo;. Sonra halam Zeyneb&rsquo;i benim yanıma getirdi.&rdquo;</p>\n\n<p>\n	Bazı rivayetlere g&ouml;re:</p>\n\n<p>\n	Aşura gecesi olunca Hz. H&uuml;seyin, &ccedil;adırların birbirlerine yakın olmalarını; &ccedil;adırların etrafında &ccedil;ukurların kazılmasını emir buyurdu. Savaşın bir tek y&ouml;nden olması i&ccedil;in &ccedil;ukurları, odunlarla doldurdular. Hz. H&uuml;seyin, oğlu Ali Ekber-i bir miktar su getirmeleri i&ccedil;in otuz atlı, yirmi piyade ile birlikte g&ouml;nderdi. Ali Ekber ve adamları gecenin karanlığında, korku halinde de olsa, bir ka&ccedil; testi su getirmeği başardılar.</p>\n\n<p>\n	Hz. H&uuml;seyin, ailesine ve dostlarına hitaben: &ldquo;Bu sudan doyasıya i&ccedil;iniz. Zira son i&ccedil;işinizdir. Abdest alın, gus&uuml;l yapın; g&uuml;zel elbiselerinizi giyin ki, o elbiseleriniz kefenleriniz olacaktır.&rdquo; Buyurdu. Gecenin tamamını ibadet, du&acirc;, Kur&rsquo;an okumak ve niyazla ge&ccedil;irdiler. Hz. H&uuml;seyin ve adamlarının, Kur&rsquo;an ve du&acirc; sedaları, semalara y&uuml;kselmişti.</p>\n\n<p>\n	Hz. H&uuml;seyin ve adamlarının &ccedil;adırlarından y&uuml;kselen o g&uuml;zel sedalar, &Ouml;mer b. S&acirc;d&rsquo;ın ordusundan bir &ccedil;oklarını etkilemişti. &Ouml;mer&rsquo;in adamlarından otuz ikisi aynı gece, Hz. H&uuml;seyin&rsquo;in safına katılarak ebedi saadeti tercih ettiler. Sahur vakti idi ki, Hz. H&uuml;seyin&rsquo;in dostlarından Berir, arkadaşlarıyla g&uuml;zel espiriler yapıyordu. Abdurrahman, Berir&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey Berir! Bu g&uuml;n &ouml;lmek g&uuml;n&uuml;d&uuml;r, şaka yapmanın zamanı değil&rdquo; deyince, Berir:</p>\n\n<p>\n	&ldquo;Benim adamlarım, ne gen&ccedil;liğim de ne de yaşlılığım da eğlenceden uzak olduğumu biliyorlar.</p>\n\n<p>\n	Bug&uuml;n seviniyorum. Zira şehit olacağımı biliyorum. Şehit olduktan sonra cennet hurilerini karşımda g&ouml;receğim ve ahiretin nimetleriyle &ouml;d&uuml;llendirileceğim.&rdquo; Dedi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; AŞURA&nbsp; G&Uuml;N&Uuml;&rsquo;N&Uuml;N OLAYLARI:&nbsp; ......................................&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Hz. H&uuml;seyin, Muharrem ayının onuncu (Aşura) g&uuml;n&uuml;, sabah namazını kıldıktan sonra, ordusunun saflarını kontrol etti. Bir rivayete g&ouml;re Hz. H&uuml;seyin, adamlarına: &ldquo;Yarın, hepiniz &ouml;ld&uuml;r&uuml;leceksiniz. Zeynelabidin (a.s)&rsquo;dan başka kimse yaşamayacaktır.&rdquo; Buyurdu.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in adamlarının tamamı, otuz iki tane atlı, kırk tane de piyade idi. Başka bir rivayete g&ouml;re: &ldquo;Seksen iki piyade.&rdquo; Olduğu s&ouml;yleniyor.</p>\n\n<p>\n	Hz. İmam Muhammed-i Bakır (a.s):</p>\n\n<p>\n	&ldquo;Kırk beş kişi atlı, y&uuml;z kişi de piyade idi.&rdquo; Buyurmuştur.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d&rsquo;ın askerleri ise altı bin idi. Yirmi iki bin veya otuz bin s&ouml;yleyenler de olmuştur. Her iki tarafın asker sayısında, değişik nakiller var.</p>\n\n<p>\n	Hz. H&uuml;seyin ordusunun sağ tarafına Zuheyr b. Kays-ı, sol tarafına Habib b. Mezahir-i ve başına da kardeşi (Ebu&rsquo;l Fazl) Abbas-ı se&ccedil;ti. Yirmi kişi Zuheyr&rsquo;le, yirmi kişi de Habib&rsquo;leydi. Geriye kalanlar da Hz. H&uuml;seyin ve Abbas&rsquo;la beraberlerdi.</p>\n\n<p>\n	Hz. H&uuml;seyin bir g&uuml;n &ouml;nce adamlarının, &ccedil;adırları bir araya getirmelerini , &ccedil;adırların etrafında &ccedil;ukurlar kazmalarını ve &ccedil;ukurları odunlarla doldurmalarını istemişti.</p>\n\n<p>\n	Aşura g&uuml;n&uuml;, d&uuml;şmanların &ccedil;adırlara ve ailere zararlarının dokunmaması i&ccedil;in, Hz. H&uuml;seyin, &ccedil;ukurlardaki odunların yakılmasını emir buyurdu.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d kendi ordusunu toparladı. Ordunun sağına Amr b. Haccac-ı, soluna Şimr b. Zi&rsquo;l Coşen-i ge&ccedil;irdi. Urve b. Kays-ı da atlıların &uuml;st&uuml;ne se&ccedil;ti. Ordunun başına da hizmet&ccedil;isi Derid-i se&ccedil;ti.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d&rsquo;ın adamları, Hz. H&uuml;seyin&rsquo;in &ccedil;adırlarına saldırdılar. Fakat &ccedil;ukurları ve ateşleri g&ouml;r&uuml;nce geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Şimr, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Kıyamet olmadan &ouml;nce ateşe koşuyorsun&rdquo; diyerek seslendi.</p>\n\n<p>\n	Hz. H&uuml;seyin: &ldquo;Feryat eden kimdir?&rdquo; diye sordu. &ldquo;Şimr&rsquo;dir&rdquo; dediler. İmam (a.s): &ldquo;Evet, ondan başkası b&ouml;yle s&ouml;ylemez&rdquo; dedi. Devamen:</p>\n\n<p>\n	&ldquo;Ey falancanın oğlu! Ateşte yakılmaya, sen daha layıksın&rdquo; buyurdu. M&uuml;slim b. Avsc&acirc;, Şimr-i meluna bir ok fırlatmak istedi. Fakat İmam (a.s), razı olmadı; onun ok atmasına engel oldu.</p>\n\n<p>\n	M&uuml;slim b. Avsca, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Şimr-i oklara hedef etmeme izin ver. &Ccedil;&uuml;nk&uuml; o, fasıktır. Allah&rsquo;ın d&uuml;şmanlarındandır. Zalimlerdendir. Y&uuml;ce Allah onu &ouml;ld&uuml;rmem i&ccedil;in bana imkan vermiştir&rdquo; dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Bunlarla savaşı başlatanın, bizim olmamızı istemiyorum&rdquo; buyurdu. Sonra atına bindi, iki ordunun arasında durdu ve y&uuml;ksek bir sesle: &ldquo;Ey millet! Nefsinize uymayın, acele etmeyin. G&uuml;zel olan şeyi size anlatmam i&ccedil;in, beni dinleyin. Buraya gelişimin sebebini anlatayım. Bana karşı insaflı olursanız, saadete ulaşarsınız. Ger&ccedil;ekleri anlayabilmeniz i&ccedil;in, iyi d&uuml;ş&uuml;nmeniz gerekir.</p>\n\n<p>\n	Benim dostum, muhakkak ki, Kur&rsquo;an-ı g&ouml;nderen Allah&rsquo;tır. O, iyilerin dostudur.&rdquo; Buyurdu. Hz. H&uuml;seyin&rsquo;in bu s&ouml;zlerini duyan bacıları ağladılar, Feryat ettiler. Kızları da ağladılar. Hz. H&uuml;seyin kızlarının ve kız kardeşlerinin ağıt feryatlarını duyunca, kardeşi Abbas ile oğlu Ali Ekber&rsquo;i, onları susturmak i&ccedil;in g&ouml;nderdi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Canıma and olsun ki, onların ağıtları, esasen bundan sonra olacaktır&rdquo; buyurdu.</p>\n\n<p>\n	Hanımlar sustuktan sonra, Hz. H&uuml;seyin Allah&rsquo;a hamd-u sena etti. Peygamberlere- onlara selam olsun- selam g&ouml;nderdi ve devamen:</p>\n\n<p>\n	&ldquo;Ey millet! İyi d&uuml;ş&uuml;n&uuml;n, benim kim olduğumu ve kime yakın olduğumu bilmiş olsanız, kendinize gelir ve kendinizi su&ccedil;larsınız.</p>\n\n<p>\n	D&uuml;ş&uuml;n&uuml;n, acaba beni &ouml;ld&uuml;rmek veya bana saygısızlık yapmak size layık mı? Ben sizin Peygamberinizin kızının oğlu değil miyim.?</p>\n\n<p>\n	Ben, Peygamberin (s.a.a) yardımcısı, amcası oğlu ve ona ilk iman eden&rsquo;in (Ali&rsquo;nin) oğlu değil miyim.? Şehitlerin sultanı Hz. Hamza, benim amcam değil mi?</p>\n\n<p>\n	İki kanadı ile cennette u&ccedil;an Cafer-i Tayyar, benim amcam değil mi?</p>\n\n<p>\n	Peygamberin (s.a.a): &ldquo;Bu Hasan ve H&uuml;seyin, cennet gen&ccedil;lerinin efendileridirler&rdquo; buyurduğunu duymadınız mı?</p>\n\n<p>\n	Ey millet! Benim bu s&ouml;zlerimi tasdik etmiş olursanız, hakkı doğrulamış olursunuz. Allah&rsquo;a and olsun ki &ldquo;Allah, yalancıları sevmez&rdquo; s&ouml;z&uuml;n&uuml; doğduğum g&uuml;nden bu g&uuml;ne yalan konuşmadım. Siz bu s&ouml;zlerimi yalanlamış olsanız da i&ccedil;inizde bu s&ouml;zlerin doğru olduğunu bilenleriniz vardır. Onlara sorursanız, doğru olduğunu s&ouml;ylerler.</p>\n\n<p>\n	Cabir b. Abdullah-ı Ensar&icirc;, Ebu S&acirc;id-i H&uuml;dr&icirc;, Sahl b. S&acirc;d-ı S&acirc;id-&icirc; Enes b. Malik ve Zeyd b. Ergem&rsquo;a, Allah Resul&uuml; (s.a.a)&rsquo;n&uuml;n:</p>\n\n<p>\n	&ldquo;Bu Hasan ile H&uuml;seyin, cennet gen&ccedil;lerinin efendileridirler&rdquo; buyurduğunu, sorun. Onlar, size ger&ccedil;ekleri anlatsınlar.</p>\n\n<p>\n	Acaba bu s&ouml;zler, kanımın akıtılmaması i&ccedil;in size yeterli değil mi?&rdquo; buyurdu. Hz. H&uuml;seyin&rsquo;in b&ouml;ylesi anlamlı s&ouml;zlerine karşı Şimr-i melun: &ldquo;Ey H&uuml;seyin! Ben, Allah&rsquo;a ş&uuml;phe &uuml;zere ibadet ediyorum. Senin bu s&ouml;zlerinin ne anlamı var.? Dedi.</p>\n\n<p>\n	Habib, Şimr&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey Şimr! Senin Allah&rsquo;a kulluğunun ş&uuml;phe ve teredd&uuml;t &uuml;zere olduğunu g&ouml;r&uuml;yorum. Hemde&nbsp; yetmiş değişik yolla Allah&rsquo;a ibadet ediyorsun.</p>\n\n<p>\n	Ey Şimr! H&uuml;seyin&rsquo;in s&ouml;z&uuml;n&uuml; anlamıyorum demen &ccedil;ok doğrudur. Zira sen, o g&uuml;zel s&ouml;zleri anlayamazsın. Allah senin kalbini m&uuml;h&uuml;rlemiştir. Allah&rsquo;ın azabı senin &uuml;zerinedir.&rdquo; Dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin devamen:</p>\n\n<p>\n	&ldquo;Ey millet! S&ouml;ylediklerim hakkında ş&uuml;phede iseniz; Ben Peygamberiniz kızının oğlu değil miyim. Allah&rsquo;a ant olsun ki doğu ile batı arasında benden başka Peygamberin torunu yoktur. Yazıklar olsun sizlere, beni &ouml;ld&uuml;rmeniz i&ccedil;in sizlerden her hangi birinizi &ouml;ld&uuml;rd&uuml;m m&uuml;? Malınıza dokundum mu? Yahut da sizlerden her hangi birinizi yaraladım mı? Kısas almış olasınız.&rdquo; Buyurdu. Hi&ccedil; kimse, Hz. H&uuml;seyin&rsquo;e cevap veremiyordu.</p>\n\n<p>\n	Hz. H&uuml;seyin devamen:</p>\n\n<p>\n	&ldquo;Ey Şabs b. Rabai! Ey hicar b. Ebcer! Ey Kays b. Eş&rsquo;&acirc;s! Ey Zeyd b. Haris! Sizler, beni d&acirc;vet ederken mektuplarınızda &ldquo;Ağa&ccedil;lar &ccedil;i&ccedil;ek a&ccedil;mıştır, sahralar yeşermiştir.... Senin i&ccedil;in ordu hazırlamışız, bize doğru gel&rdquo; diye yazmadınız mı? Dedi.</p>\n\n<p>\n	Kays b. Eş&acirc;s, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Senin s&ouml;ylediklerini anlamıyoruz. Fakat amcam oğulları Yezid ve &Uuml;beydullah&rsquo;ın fermanlarını kabul etmeni istiyoruz.&rdquo; Dedi.</p>\n\n<p>\n	Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Hayır, Allah&rsquo;a and olsun ki, elimi, elinize dokundurmam. Sizden de korkmam... Ey Allah&rsquo;ın kulları! K&ouml;t&uuml;l&uuml;k yapmanızdan Rabbime ve Rabbinize sığınıyorum. Hesap g&uuml;n&uuml;ne inanmayanın kibir&rsquo;in den Rabbime ve Rabbinize sığınıyorum&rdquo; buyurdu. Sonra geri d&ouml;nd&uuml;.</p>\n\n<p>\n	&nbsp;Ebu Cafer Taber&icirc;&rsquo;nin rivayetine g&ouml;re:</p>\n\n<p>\n	&ldquo;Ali b. Hanzele b. Es&rsquo;&acirc;d-ı Şabbah&icirc;, Kesir b. Abdullah-ı Ş&acirc;&rsquo;bi&rsquo;nin:&rdquo; Aşura g&uuml;n&uuml; biz, H&uuml;seyin-i &ouml;ld&uuml;rmek i&ccedil;in onun karşısına ge&ccedil;tik. (Onun dostlarından olan) Zuheyr b. Kayn atına binmiş, silahını kuşanmış bize doğru geldi. Bize hitaben:</p>\n\n<p>\n	&ldquo;Ey K&uuml;fe halkı! Allah&rsquo;ın azabından korkunuz. Her M&uuml;sl&uuml;man&rsquo;ın M&uuml;sl&uuml;man kardeşine hayır dilemesi ve nasihatta bulunması haktır. Aramızda kılı&ccedil;lar &ccedil;ekilmeyinceye kadar tek din, tek millet olmakla kardeşiz. Kılı&ccedil;lar &ccedil;ekildikten sonra kardeşlik bozulur; siz başka millet, bizler de başka millet oluruz.</p>\n\n<p>\n	Ey millet! Allah&rsquo;ın bizi ve sizi, Peygamber (s.a.a) nesliyle karşılaştırarak denediğini, imtihan ettiğini biliniz. Şimdi sizi, Peygamber soyuna yardıma d&acirc;vet ediyorum. Zalim oğlu zalim olan &Uuml;beydullah b. Ziyad&rsquo;dan uzak olmanızı istiyorum.</p>\n\n<p>\n	Ey K&uuml;fe halkı! Siz, bu oğul ve baba&rsquo;dan (&Uuml;beydullah ve babasından), k&ouml;t&uuml;l&uuml;kten başka bir şey g&ouml;rd&uuml;n&uuml;z m&uuml;?. Bunlar, g&ouml;zlerinizi &ccedil;ıkardılar; ellerinizi, ayaklarınızı kestiler. Sizleri par&ccedil;a-par&ccedil;a ettiler. Sizden olanları, hurma ağa&ccedil;larına asarak idam ettiler. Hicr b. &Acirc;&rsquo;d&icirc; ve dostlarını, H&acirc;n&icirc; b. Urve ve benzerlerinizi &ouml;ld&uuml;rmediler mi?&rdquo;. diye seslendiğini s&ouml;yl&uuml;yor.</p>\n\n<p>\n	Kesir b. Abdullah-ı Ş&acirc;&rsquo;bi devamen:</p>\n\n<p>\n	&ldquo;Zuheyr b. Kayn&rsquo;ın bu s&ouml;zlerini duyan &Ouml;mer b. S&acirc;d&rsquo;ın adamları, Zuheyr&rsquo;e k&uuml;f&uuml;rl&uuml; s&ouml;zler s&ouml;ylediler. &Uuml;beydullah&rsquo;ı &ouml;vg&uuml; ile andılar ve: &ldquo;Ey Zuheyr! Efendin H&uuml;seyin-i ve beraberindekileri &ouml;ld&uuml;rmeden hi&ccedil; bir tarafa gitmeyiz yahutta onu ve adamlarını &Uuml;beydullah&rsquo;a teslim etmeliyiz.&rdquo; Dediler. Zuheyr devamen:</p>\n\n<p>\n	&ldquo;Ey Allah&rsquo;ın kulları! Fatma (a.s) evlatları, yardıma ve sevgiye Samiyye oğullarından daha layıktırlar. Ni&ccedil;in Fatıma evlatlarına yardım etmiyor sunuz?. Bizleri &ouml;ld&uuml;r&uuml;n, fakat H&uuml;seyin-i &ouml;ld&uuml;rmeyin. Zaten Yezid, H&uuml;seyin-i &ouml;ld&uuml;rmeseniz de sizin itaatinize razıdır.&rdquo; Diye seslendi.</p>\n\n<p>\n	Şimr: &ldquo;Ey Zuheyr! Sus ki, konuşmanla bizi bıktıran&rdquo; diyerek ona bir ok fırlattı.</p>\n\n<p>\n	Zuheyr, Şimr&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey falanca. Hanımın evladı! Ben, seninle konuşmuyorum; sen, insan bile değilsin; belki de hayvansın. Allah&rsquo;a yemin ederim ki, sen, Allah&rsquo;ın kitabından (Kur&rsquo;an&rsquo;dan) iki muhkem ayet bildiğini sanmıyorum.</p>\n\n<p>\n	Kıyamet g&uuml;n&uuml;n&uuml;n elemli azabı, al&ccedil;aklık ve zelillik sana olacaktır ey Şimr!...&rdquo;</p>\n\n<p>\n	Şimr Zubeyr&rsquo;e:</p>\n\n<p>\n	&ldquo;Allah seni ve sahibini (H&uuml;seyin-i) şimdi &ouml;ld&uuml;recektir.&rdquo; Dedi.</p>\n\n<p>\n	Zuheyr Şimr&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey Şimr! Beni &ouml;lmekle mi korkutuyor sun? Allah&rsquo;a and olsun ki H&uuml;seyin ile birlikte &ouml;lmek, benim i&ccedil;in seninde birlikte d&uuml;nyada ebedi yaşamaktan daha hayırlıdır&rdquo; dedi.</p>\n\n<p>\n	Zuheyr, halka hitaben:</p>\n\n<p>\n	&ldquo;Ey Allah&rsquo;ın kulları! Şimr ve benzerlerinin s&ouml;zleri, sizi aldatmasın. Allah&rsquo;a and olsun ki, Peygamberin (s.a.a) Ehlibeytinin ve neslinin kanlarını akıtanlara, onun şefaati nasip olmayacaktır.&rdquo; Dedi.</p>\n\n<p>\n	Kesir b. Abdullah diyor ki:</p>\n\n<p>\n	&ldquo;Zuheyr konuşmasına devam ediyordu ki birisi Hz. H&uuml;seyin&rsquo;in onu seslediğini, ona s&ouml;yledi. Zuheyr, Hz. H&uuml;seyin&rsquo;in yanına d&ouml;nd&uuml;.&rdquo;</p>\n\n<p>\n	Seyyid b. Tavus&rsquo;a g&ouml;re:</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d&rsquo;ın adamları atlarına bindiler, savaş meydanına doğru gittiler. Hz. H&uuml;seyin, Berir b. Hazir-i onlara nasihat etmesi i&ccedil;in g&ouml;nderdi. Berir, meydana doğru gitti; d&uuml;şman ordusunun karşısında durdu ve onlara yapacakları k&ouml;t&uuml; işten vazge&ccedil;meleri hususunda nasihat etti. Onlar Berir&rsquo;in s&ouml;zlerini dinlemeyince bu kez de Hz. H&uuml;seyin atına bindi, onların yanına vardı. Allah&rsquo;a hamd-u sena etti. Resulullah&rsquo;a&nbsp; (s.a.a) salat-u selam g&ouml;nderdi ve sonra buyurdu ki:</p>\n\n<p>\n	&ldquo;Ey millet! Bizi, d&acirc;vet ettiniz. Bizler de, sizin d&acirc;vetinize koşarak geldik. Şimdi ise ellerinizdeki kılı&ccedil;ları, bize &ccedil;ekiyorsunuz; d&uuml;şmanımıza ve d&uuml;şmanınıza hazırladığımız &acirc;teşi, bize hazırlıyorsunuz.</p>\n\n<p>\n	Dostlarınızı, d&uuml;şmanınızın hatırına &ouml;ld&uuml;r&uuml;yorsunuz. &Ccedil;&uuml;nk&uuml; adalet, aranızda h&uuml;km etmiyor. Yazıklar olsun size, ni&ccedil;in elinizi bizden &ccedil;ektiniz....? Oysaki g&ouml;n&uuml;ller rahattı, kılı&ccedil;lar susmuştu, g&ouml;r&uuml;şler sağlamdı, g&uuml;&ccedil; de vardı. Fakat siz, acele ettiniz. Fitne &ccedil;ukurunda birleştiniz....</p>\n\n<p>\n	Ey &uuml;mmetin d&uuml;şmanları! Ey Cemiyetin d&ouml;nek ve itaatsizleri! Ey Kur&rsquo;an-ı terk edenler! Ve onun tahrif&ccedil;ileri! Ey g&uuml;nahkarları! Ey Şeytanın vesvesecileri! Ey şeri&acirc;t&rsquo;ın ve s&uuml;nnet-i Nebevi (s.a.a)&rsquo;nin pislikleri! Siz, zalimlere yardım mı ediyorsunuz? Bize yardım etmiyor musunuz?</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki sizin aslınızda (b&uuml;y&uuml;kleriniz de) fitne ve nefret vardı. Şimdi ise ondan g&uuml;&ccedil; almışsınız. En k&ouml;t&uuml; meyvesizlersiniz....</p>\n\n<p>\n	Zindandan olma Yezid&rsquo;in iki şey arasında bana teredd&uuml;t ettirdiğini bilmenizi istiyorum. Ya kılı&ccedil; &ccedil;ekerek meydanda savaşmalıyım veya al&ccedil;aklık elbisesini giymeliyim (Yezid&rsquo;e bi&acirc;t etmeliyim). Oysaki zillet, bizden uzaktır.</p>\n\n<p>\n	Zelil olmaya Allah razı olmaz:</p>\n\n<p>\n	Resulullah (s.a.a), inananlar, soylu insanlar, ar bilenler ve yiğit insanlar, zilleti şehadete (batılı hakka) tercih etmezler... Şimdi ger&ccedil;ekleri, sizlere a&ccedil;ıkladım. Dostlarımın ve yardımcılarımın az olmasıyla birlikte, sizlerle savaşa hazırım... Allah&rsquo;a and olsun ki beni &ouml;ld&uuml;rd&uuml;kten sonra, ata binecek kadar zamanınız olmayacaktır. &Ouml;l&uuml;m, sizin de başınız da d&ouml;n&uuml;yor. Değirmen taşının mili gibi perişan olacaksınız. Bu s&ouml;ylediklerimi babamdan ve ceddimden duydum.</p>\n\n<p>\n	Şimdi iyi d&uuml;ş&uuml;n&uuml;n, birleşin ve meşveret edin. Belki s&ouml;ylediklerimi anlarsınız.....Sonra bana saldırırsanız, ş&uuml;phesiz ben, sizin ve benim Rabbimiz olan Allah&rsquo;a g&uuml;veniyorum. Allah ki canlıların tamamına varlığı, O&rsquo;nun kudreti elindedir.</p>\n\n<p>\n	Rabbim, doğru yolda olanları ve adaletli olanları sever. Her kesin yaptığına g&ouml;re karşılığını verir. Hz. H&uuml;seyin, K&uuml;fe halkının (&Ouml;mer b. S&acirc;d&rsquo;ın adamlarının) inat ve inkarcı davranışlarına karşı:</p>\n\n<p>\n	&ldquo;Ey Allah&rsquo;ım! G&ouml;ky&uuml;z&uuml;n&uuml;n yağmurunu, bu millete yağdırma. Bunlara kıtlık (yokluk) ver. Aynen Yusuf&rsquo;un zamanında Mısırlılara yokluğu verdiğin gibi. Bunlara &ouml;l&uuml;m&uuml; (intikamı) tattırmak i&ccedil;in, Sakafi&rsquo;yi musallat et. Bunlar, bizi aldattılar; yardım ellerini uzatmadılar. Sen, bizim Rabbimizin. Sana inanıyorum, sana g&uuml;veniyorum, sana sığınıyorum, sana d&ouml;n&uuml;yorum....&rdquo; dedi. Sonra deve&rsquo;ye veya ata bindi ve ashabının yanına d&ouml;nd&uuml;; savaş emrini verdi. Bazı rivayetlere g&ouml;re: &ldquo;Sonra Resulullah&rsquo;ın (s.a.a) Murtecaz isimli atına bindi ve geri d&ouml;nd&uuml;...&rdquo; denilmiştir.</p>\n\n<p>\n	Taber&icirc;&rsquo;ye g&ouml;re:</p>\n\n<p>\n	S&acirc;d b. Ubeyde diyor ki; &ldquo;K&uuml;fe halkının yaşlıları oturup ağlıyorlardı ve: &ldquo;ALLAH&Uuml;MME ENZİL NESREKE. Allah&rsquo;ım yardımını, (H&uuml;seyin&rsquo;e) nazil et&rdquo; diyerek Hz. H&uuml;seyin&rsquo;i anıyorlardı.</p>\n\n<p>\n	Onlara: &ldquo;Ey Allah&rsquo;ın d&uuml;şmanları! Ni&ccedil;in gelip H&uuml;seyin&rsquo;e yardım etmiyorsunuz? Diye seslendim.</p>\n\n<p>\n	S&acirc;d b. Ubeyd devamen:</p>\n\n<p>\n	&ldquo;Şehitler efendisi Hz. H&uuml;seyin, halka hitaben vaaz ve nasihat ederken sırtında bir c&uuml;bbe vardı. Kendi karargahına d&ouml;nmek isterken, Tamim oğullarından &Ouml;mer-i Tahav&icirc; adlı birisi, bir ok fırlattı.</p>\n\n<p>\n	&Ouml;mer-i Tahav&icirc;&rsquo;nin (ona lanet olsun) attığı ok, Hz. H&uuml;seyin&rsquo;in&nbsp; elinin i&ccedil;ine isabet etti; elini c&uuml;bbesine yapıştırmıştı... Hz. H&uuml;seyin, adamlarının olduğu yere gidince, dikkatlice onun adamlarının ka&ccedil; kişi olduğunu saydım. Y&uuml;z kişi civarındaydı. Ali (a.s) oğullarından beş kişi, Haşim oğullarından on altı kişi, Salim oğullarından bir kişi, Kinane oğullarından Halif ile İbn Umeyr b. Ziyad vardı...&rdquo; diyor.</p>\n\n<p>\n	Bazı kaynaklara g&ouml;re:</p>\n\n<p>\n	Hz. H&uuml;seyin, bu g&uuml;zel konuşmayı yaptıktan sonra &Ouml;mer b. S&acirc;d ile g&ouml;r&uuml;şmek istediği s&ouml;yleniyor. &Ouml;mer ise onunla bir araya gelmeyi sevmemesine rağmen, sonunda Hz. H&uuml;seyin&rsquo;le g&ouml;r&uuml;şmeye razı oldu. Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ey &Ouml;mer! Zina&rsquo;dan doğma olan Ziyad oğlu Ubeydullah&rsquo;ın sana Rey ve C&uuml;rcan şehirlerinin saltanatını vereceği &uuml;midi ile beni &ouml;ld&uuml;receksin. Fakat, senin bu maksadına kavuşmayacağına Allah&rsquo;a yemin ederim. Rey ve C&uuml;rcan&rsquo;dan nasibini almayacaksın. Bu s&ouml;ylediklerim, bana ulaşan sağlam &acirc;hittir (Resulullah (s.a.a)&rsquo;in s&ouml;z&uuml;d&uuml;r).</p>\n\n<p>\n	Ey &Ouml;mer! İstediğin şeyi yapabilirsin. Fakat ne d&uuml;nyadan ne de ahiretten yararlanamayacaksın. Kamış sopalar &uuml;st&uuml;nde senin başının dolaştırıldığını, K&uuml;fe &ccedil;ocuklarının senin başını taşladıklarını g&ouml;r&uuml;r gibiyim...&rdquo; buyurdu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, bu s&ouml;zleri dinlemeye tahamm&uuml;l edemedi. Ordusuna hitaben:</p>\n\n<p>\n	&ldquo;Ne bekliyor sunuz?. H&uuml;seyin ve adamlarına saldırın&rdquo; diyerek savaşın başlamasını emretti.</p>\n\n<p>\n	Bu esnada Hz. H&uuml;seyin, Resulullah&rsquo;ın (s.a.a) M&uuml;rtecaz adlı atına bindi; kendi safının &ouml;n&uuml;ne ge&ccedil;ti ve:</p>\n\n<p>\n	&ldquo;Allah i&ccedil;in bize yardım eden var mı?</p>\n\n<p>\n	Resulullah&rsquo;ın yakınlarından, bu milletin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; uzak edecek yardımcı var mı?&rdquo; diye feryad ediyordu&rdquo; dedi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	H&Uuml;RR&rsquo;&Uuml;N HZ. H&Uuml;SEYİN&rsquo;İN SAFINA KATILMASI:</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d&rsquo;ın adamlarının Hz. H&uuml;seyin&rsquo;in &ccedil;adırına doğru y&uuml;r&uuml;d&uuml;klerini g&ouml;ren H&uuml;rr b. Yezid, Hz. H&uuml;seyin&rsquo;in:</p>\n\n<p>\n	&ldquo;Allah i&ccedil;in bize yardım eden var mı? Resulullah&rsquo;ın yakınlarından k&ouml;t&uuml;l&uuml;ğ&uuml; uzaklaştırmak isteyen yok mu?&rdquo; dediğini işitince, gaflet uykusundan ayıldı.</p>\n\n<p>\n	H&uuml;rr, &Ouml;mer b. S&acirc;d&rsquo;ın yanına gitti ve: &ldquo;Ey Şerif! H&uuml;seyin&rsquo;le savaşacak mısın?&rdquo; diye sordu.</p>\n\n<p>\n	&Ouml;mer dedi ki:</p>\n\n<p>\n	&ldquo;Evet, Allah&rsquo;a and olsun ki H&uuml;seyin&rsquo;le savaşmak, &ccedil;ok kolay olacaktır. Başlarını bedenlerinden ayıracağız, kollarını keseceğiz...&rdquo; H&uuml;rr:</p>\n\n<p>\n	&ldquo;Bu işi savaşsız halletmen m&uuml;mk&uuml;n değil mi?&rdquo; diye sordu. &Ouml;mer:</p>\n\n<p>\n	&ldquo;Benim elimde olsaydı, savaşmadan hallederdim. Fakat senin amirin (Şerifin) Ubeydullah, barıştan ka&ccedil;tı, sulh&rsquo;a razı olmadı&rdquo; diyerek su&ccedil;u başkalarına attı. H&uuml;rr, bu red cevabı alınca h&uuml;z&uuml;nlendi, geri d&ouml;nd&uuml; ve yerde durup d&uuml;ş&uuml;nmeye başladı.</p>\n\n<p>\n	H&uuml;rr kendi askerlerinden olan Kurre b. Kays&rsquo;a:</p>\n\n<p>\n	&ldquo;Ey Kurre! Kendi atına su verdin mi?&rdquo; diye sordu. Kurre:&rdquo;&nbsp; &ldquo;Su vermedim&rdquo; deyince H&uuml;rr: &ldquo;Atına su vermek istemiyor musun?&rdquo; dedi. Kurre diyor ki: &ldquo;Allah&rsquo;a and olsun ki H&uuml;rr&rsquo;&uuml;n s&ouml;zlerinden onun karargahtan ka&ccedil;acağı, savaştan uzak olacağı anlaşılıyordu. Benim bilmemi de istemiyordu. Allah&rsquo;a yemin ederim ki onun Hz. H&uuml;seyin&rsquo;in yanına ka&ccedil;acağını bilmiş olsaydım, ben de onunla birlikte ka&ccedil;ardım&rdquo;.</p>\n\n<p>\n	Kısaca H&uuml;rr, kendi karargahından yavaş-yavaş uzaklaşıyordu. Hz. H&uuml;seyin&rsquo;in karargahına doğru yaklaşıyordu. Muhacir b. Avs, ona: &ldquo;Ey H&uuml;rr! Ne yapmak istiyorsun? Savaştan ka&ccedil;acak mısın?&rdquo; diye sordu. H&uuml;rr, Muhacir&rsquo;e yanıt vermedi. Fakat H&uuml;rr&rsquo;&uuml;n bedeni, titremeye başladı Muhacir b. Avs:</p>\n\n<p>\n	&ldquo;Ey H&uuml;rr! Allah&rsquo;a and olsun ki şimdiye kadar, hi&ccedil; bir savaşta, senin bedeninin titrediğini ve senin teredd&uuml;tte olduğuna rastlamadım. Bana: &ldquo;K&uuml;fenin en yiğit ve cesur insanı kimdir.?&rdquo; Diye sorsalardı, senden &uuml;st&uuml;n kahraman olacağını s&ouml;yleyemezdim. Ey H&uuml;rr! Senin bu titremenin sebebi nedir?&rdquo; diye sordu. H&uuml;rr dedi ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ben, kendimi cennet ile cehennem arasında g&ouml;r&uuml;yorum. Allah&rsquo;a and olsun ben, par&ccedil;a- par&ccedil;a edilsem de, ateşe atılsam da, hi&ccedil; bir şeyi cennet&rsquo;e tercih etmem...&rdquo; Sonra atına bindi, Hz. H&uuml;seyin&rsquo;in karargahına doğru gitti; ellerini başının &uuml;zerine koymuş: &ldquo;Allah&rsquo;ım! Sana sığınıyorum, sana d&ouml;n&uuml;yorum&rdquo; diyordu. Hz. H&uuml;seyin&rsquo;in huzuruna varınca:</p>\n\n<p>\n	&ldquo;Ey H&uuml;seyin! Dostlarının ve Peygamber (s.a.a) evlatlarının g&ouml;n&uuml;llerini kırdığım i&ccedil;in beni bağışla&rdquo; dedi.</p>\n\n<p>\n	Ebu Cafer Taber&icirc;&rsquo;nin rivayetine g&ouml;re: &ldquo;H&uuml;rr&rsquo;&uuml;n Hz. H&uuml;seyin ve dostlarına taraf geldiğin g&ouml;rd&uuml;klerinde, onun savaş i&ccedil;in geldiğini sandılar. Fakat yaklaşınca, eman i&ccedil;in geldiği, savaş i&ccedil;in gelmediğini anladılar. H&uuml;rr, Hz. H&uuml;seyin&rsquo;e yaklaştı, selam verdi...&rdquo; deniliyor.</p>\n\n<p>\n	Şeyh Abbas-ı Kumm&icirc;&rsquo;ye g&ouml;re: &ldquo;H&uuml;rr (r.a) Hz. H&uuml;seyin i&ccedil;in bu s&ouml;zleri s&ouml;ylemiştir:</p>\n\n<p>\n	(Şiir) &ldquo;Ey H&uuml;seyin! Maksat ve hedefimizsin,</p>\n\n<p>\n	Yaptıklarımıza şahitsin ve meşhudumuzsun,</p>\n\n<p>\n	Seni sevmek, her,&nbsp; mutluluğun anahtarıdır,</p>\n\n<p>\n	Sana hizmet, &ouml;zg&uuml;rl&uuml;klerin en g&uuml;zelidir,</p>\n\n<p>\n	Ey dertlilerin dostu! Bizlere dost ol,</p>\n\n<p>\n	&Ccedil;aresizlere &ccedil;are bulan! Bizlere &ccedil;are bul,</p>\n\n<p>\n	Size yaptığım hatalarımı af et,</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp;Allah&rsquo;tan Fırdevs&rsquo;i istiyorum</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sana geldim, bize &ccedil;are yok mu?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Dostumuz yoktur, bize &ccedil;are bul,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ey H&uuml;seyin! Senden gayri kime gideriz?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Fakat size &ccedil;ok nank&ouml;rl&uuml;k ettim,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sen Allah&rsquo;a giden yolun &ouml;z&uuml;s&uuml;n,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ey H&uuml;seyin! Canımı sana feda ediyorum,</p>\n\n<p>\n	Sonra H&uuml;rr, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey Peygamber oğlu! Sana feda olayım. Gideceğiniz yere engel oldum; geri d&ouml;n&uuml;ş&uuml;n&uuml;ze izin vermedim; sizi &ccedil;ıkmaza soktum. Nihayet bu musibetli &ccedil;&ouml;le geldik. Bu milletin, size b&ouml;yle davranacaklarını sanmazdım, senin s&ouml;z&uuml;n&uuml; red edeceklerini bilmezdi.</p>\n\n<p>\n	Allah&rsquo;a and olsun ki b&ouml;yle olacağını bilseydim, yaptıklarımı yapmazdım. Şimdi yaptıklarıma pişmanım; Allah&rsquo;a t&ouml;vbe ettim. Y&uuml;ce Allah, benim t&ouml;vbemi kabul buyurur mu?&rdquo; diye sordu. İlahi rahmetin sembol&uuml; olan Hz. H&uuml;seyin:</p>\n\n<p>\n	&ldquo;Ey H&uuml;rr! Evet, y&uuml;ce Allah, senin t&ouml;vbeni kabul buyuracak ve seni af edecektir. Şimdi in ve yanımıza gel&rdquo; buyurdu.</p>\n\n<p>\n	H&uuml;rr, Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;Senin yolunda savaşmak, inmekten daha hayırlıdır...&rdquo; dedi. Hz. H&uuml;seyin H&uuml;rr&rsquo;e:</p>\n\n<p>\n	&ldquo;Ey H&uuml;rr! Nasıl istiyorsan &ouml;yle yap&rdquo; buyurdu. H&uuml;rr, Hz. H&uuml;seyin&rsquo;in yanından ayrıldı; K&uuml;fe ordusunun karşısına ge&ccedil;ti ve onlara hitaben:</p>\n\n<p>\n	&ldquo;Ey K&uuml;fe halkı! Anneleriniz, cenazelerinize otursunlar (Allah &ouml;l&uuml;m&uuml; size nasip buyursun) ve size ağlasınlar. Bu Salih (iyi) insanı, d&acirc;vet ettiniz; yanınıza &ccedil;ağırdınız. Sizin d&acirc;vetinizi kabul edip size yaklaşınca, onun yardımcısı olmadınız; d&uuml;şmanlarıyla birleştiniz. Oysaki onun yolunda savaşmaya ve canlarınızı feda etmeye kararlı idiniz. Ona yardım etmekten sakındınız; onun etrafını kuşattınız. Onun, Allah&rsquo;ın yarattığı herhangi bir şehire gitmesine engel oldunuz. Onu, d&uuml;şman gibi esir ettiniz. O şimdi, hi&ccedil; bir tarafa gidemez oldu.</p>\n\n<p>\n	H&uuml;seyin&rsquo;i &acirc;ilesini, &ccedil;ocuklarını ve dostlarını, Fırat&rsquo;ın akar suyundan uzak tuttunuz. Oysaki Yahudiler, Hrıstiyanlar, diğer milletler; k&ouml;pekler, domuzlar vs. hayvanlar bu sudan yararlanıyorlar. Şimdi siz, Peygamber (s.a.a)&rsquo;in bu Ehlibeytini, susuz bıraktınız...</p>\n\n<p>\n	&ldquo;Ey K&uuml;fe halkı! Peygamber (s.a.a)&rsquo;den sonra, onun soyuna en k&ouml;t&uuml; davranan insanlarsınız. Y&uuml;ce Allah, insanların susayacakları g&uuml;n, sizleri doyurmasın.&rdquo; dedi.</p>\n\n<p>\n	H&uuml;rr&rsquo;&uuml;n konuşması devam ediyordu ki bir grup insan, ona ok fırlattılar. H&uuml;rr, geri d&ouml;nd&uuml;; Hz. H&uuml;seyin&rsquo;in yanında durdu.</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d:&nbsp; &ldquo;Ey&nbsp; Derid! Sancağı getir&rdquo; diye emretti. Derid, Sancağı getirdi. &Ouml;mer, Hz. H&uuml;seyin&rsquo;in karargahına doğru bir ok fırlattı ve:</p>\n\n<p>\n	&ldquo;Ey millet! Şahit olun, H&uuml;seyin&rsquo;in ordusuna oku fırlatan ilk insan benim&rdquo;dedi.</p>\n\n<p>\n	Seyyid b. Tavus (r.a) diyor ki:</p>\n\n<p>\n	&Ouml;mer b. S&acirc;d, Hz. H&uuml;seyin&rsquo;in ordusuna taraf oku attıktan sonra, onun askerleri de okları atmaya başladılar. &Ouml;mer&rsquo;in ordusundan gelen oklar, Hz. H&uuml;seyin&rsquo;in ordusuna yağmur gibi yağıyordu. Bu durumu g&ouml;ren Hz. H&uuml;seyin, dostlarına:</p>\n\n<p>\n	&ldquo;Kalkın, &ouml;l&uuml;m i&ccedil;in hazırlanın; &ouml;l&uuml;mden ka&ccedil;ış imkansızdır. Allah, size acısın. Bu oklar, sizi &ouml;l&uuml;me d&acirc;vet eden el&ccedil;ilerdir&rdquo; buyurdu.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in dostları, &Ouml;mer b. S&acirc;d&rsquo;ın adamlarıyla, bir saat kadar savaştılar. Bu &ccedil;atışmada Muhammed b. Ebu Talib-i Musav&icirc;&rsquo;ye g&ouml;re; Hz. H&uuml;seyin&rsquo;in elli tane dostu, şehit olmanın unvanına sahip oldular.</p>\n\n<p>\n	Şeyh Abbas Kummi &ldquo;M&uuml;ntaha&rsquo;l a&rsquo;mal&rdquo; adlı kitabında diyor ki:</p>\n\n<p>\n	Birinci &ccedil;atışmada şehit olanların isimlerini biliyorum. Bu şehitlerin isimleri, İbn Şehr-i Aşub&rsquo;un &ldquo;Menakib&rdquo; adlı kitabında ş&ouml;yledir:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Naim b. Aclan: Naim, Noman b. Aclan&rsquo;ın kardeşidir. Noman ise Hz. Ali&rsquo;nin ashabındandı. Naim ile Noman&rsquo;ın, şair ve kahraman oldukları da s&ouml;yleniyor. Siffin savaşında Hz. Ali&rsquo;nin yanında olmuşlardı.</li>\n	<li value=\"NaN\">\n		İmran b. Haris&rsquo;il Eşc&acirc;&rsquo;&icirc;&icirc;.</li>\n	<li value=\"NaN\">\n		Hanzale b. Amr&rsquo;&uuml;l Şeyban&icirc;.</li>\n	<li value=\"NaN\">\n		Kasit b. Zuheyr.</li>\n	<li value=\"NaN\">\n		M&uuml;ksit b. Zuheyr.</li>\n	<li value=\"NaN\">\n		K&uuml;fenin ileri gelenlerinden, abidlerinden ve s&ouml;z&uuml; ge&ccedil;enlerinden Kinane b. Atik-i Tağleb&icirc;.</li>\n	<li value=\"NaN\">\n		Amr b. Zabi&acirc; b. Kays-ı Tamim&icirc;. Amr&rsquo;ın farslılardan ve yiğit bir insan olduğu s&ouml;yleniyor. Bazı rivayetlere g&ouml;re; Amr, &ouml;nce &Ouml;mer b. S&acirc;d&rsquo;ın adamlarındandı; sonra Hz. H&uuml;seyin&rsquo;in dostlarının arasına katılmıştır.</li>\n	<li value=\"NaN\">\n		Zurğame b. Malik-i Tağlab&icirc;. Bazı kaynaklara g&ouml;re:</li>\n</ol>\n\n<p style=\"margin-left:14.2pt;\">\n	&ldquo;Zurğame, ilk &ccedil;atışmada şehit olmamıştır. &Ouml;ğle namazından sonra savaşırken şehit olmuştur&rdquo; denilmiştir.</p>\n\n<ol>\n	<li value=\"NaN\">\n		&Acirc;mir b. M&uuml;slim-i&rsquo;l &Acirc;bd&icirc;.</li>\n	<li value=\"NaN\">\n		Basra Şialarından olan Salim. Salim, Basra Şialarındandı; hizmet&ccedil;isi olan &Acirc;mir b. M&uuml;slim&rsquo;il Abd&icirc; ile, arkadaşları olan Seyf b. Malik, Edhem b. &Uuml;meyye ve Yezid b. Sabit ile ve oğullarıyla Hz. H&uuml;seyin&rsquo;in yardımına gelmişlerdi ki ilk &ccedil;atışmada şehit oldular. Sonu&ccedil; olarak: Salim&rsquo;in arkadaşları Seyf b. Malik.</li>\n	<li value=\"NaN\">\n		Şehit, Edhem b. &Uuml;meyye.</li>\n	<li value=\"NaN\">\n		Şehit, Yezid b. Sabit ise.</li>\n	<li value=\"NaN\">\n		Şehit oluyorlar.</li>\n	<li value=\"NaN\">\n		Zuheyr b. Salim.</li>\n	<li value=\"NaN\">\n		Osman b. Ali (a.s).</li>\n	<li value=\"NaN\">\n		H&uuml;rr b. Yezid-i Riyahi.</li>\n	<li value=\"NaN\">\n		Zuheyr b. Kayn.</li>\n	<li value=\"NaN\">\n		&Acirc;mr-ı Seydav&icirc;.</li>\n	<li value=\"NaN\">\n		Bişr-i Hazrem&icirc;.</li>\n	<li value=\"NaN\">\n		Seyf b. Abdullah b. Malik&rsquo;il Abd&icirc;. Bazı kaynaklara g&ouml;re: &ldquo;Seyf, birinci &ccedil;atışmada şehit olmamıştır. &Ouml;ğle namazından sonra &ccedil;atışmada şehit d&uuml;şm&uuml;şt&uuml;r.&rdquo; Deniliyor. (Allah, ona rahmet eylesin).</li>\n	<li value=\"NaN\">\n		Abdurrahman b. Abdullah&rsquo;il Erhab&icirc;&rsquo;il Hamedan&icirc;. Abdurrahman, İran&rsquo;ın Hamedan şehrindendi. K&uuml;fe halkının yazdıkları mektuplardan bir kısmını, Kays b. M&uuml;sehher ile birlikte, Hz. H&uuml;seyin&rsquo;e g&ouml;t&uuml;rd&uuml;. Ramazan ayının on ikinci g&uuml;n&uuml;, Hz. İmam&rsquo;ın yanına varmıştı.</li>\n	<li value=\"NaN\">\n		Habbab b. &Acirc;mir-i Taym&icirc;. Habbab, K&uuml;fe Şialarındandı. M&uuml;slim b. Akil ile bi&acirc;t etmişti. K&uuml;fe halkı, M&uuml;slim&rsquo;i şehit edince Habbab, K&uuml;fe&rsquo;yi terk etti. Hz. H&uuml;seyin&rsquo;e yardım i&ccedil;in yola &ccedil;ıktı. Hz. H&uuml;seyin&rsquo;le yolda karşılaştı.</li>\n	<li value=\"NaN\">\n		Amr-ı Cand&acirc;&rsquo;i. İbn Şehr-i Aşub&rsquo;a g&ouml;re; Amr, ilk &ccedil;atışmada şehit olanlardandı. Fakat bazılarına g&ouml;re: &ldquo;Amr, &ccedil;atışmada yaralanmıştı, yere d&uuml;şm&uuml;şt&uuml;. Amr&rsquo;ın başına isabet eden kılı&ccedil; yarası ile o, yere d&uuml;şt&uuml;. Dostlarının yardımı ile savaş meydanından alınıp evine g&ouml;t&uuml;rd&uuml;. Bir yıl kadar yaşadı, sonra hakkın rahmetine kavuştu.&rdquo; Deniliyor.</li>\n	<li value=\"NaN\">\n		Halas b. Amr-ı Ezdi&rsquo;r Rasib&icirc;. Halas, K&uuml;fe halkının b&uuml;y&uuml;klerindendi; aynı zamanda da Hz. Ali&rsquo;nin ashabındandı. Halas, Hz. Ali&rsquo;nin K&uuml;fe temsilcisi idi.</li>\n	<li value=\"NaN\">\n		Savar b. Ebu Umeyr-i Nahm&icirc;. Savar, ilk &ccedil;atışmada &ccedil;ok yara almıştı; &ouml;l&uuml;lerin arasında idi. Onu esir olarak &Ouml;mer b. S&acirc;d&rsquo;ın yanına g&ouml;t&uuml;rd&uuml;ler. &Ouml;mer b. S&acirc;d, Savar&rsquo;ın &ouml;ld&uuml;r&uuml;lmesini istedi. Fakat Savarın yakınlarından bir grup &Ouml;mer&rsquo;in adamlarındandı. Savar&rsquo;ın &ouml;ld&uuml;r&uuml;lmemesi hususunda rica ettiler. &Ouml;mer, onu &ouml;ld&uuml;rtmekten vazge&ccedil;ti. Savar-ı esir olarak tutmuşlardı. O &ccedil;ok yaralı idi. Nihayet altı ay kadar yaşamıştı.</li>\n	<li value=\"NaN\">\n		Muki&acirc; b. Semmame. Muki&acirc; aynen Savar gibi esir alınmıştı. M&uuml;ki&acirc;&rsquo;nın adamları onu K&uuml;feye kadar g&ouml;t&uuml;rd&uuml;ler. &Uuml;beydullah b. Ziyad&rsquo;dan gizli tuttular. &Uuml;beydullah, M&uuml;ki&acirc;&rsquo;nın esir edildiğini ve adamlarının onu K&uuml;fede gizlediklerini &ouml;ğrenince, onun &ouml;ld&uuml;r&uuml;lmesini istedi. Esed oğulları, M&uuml;ki&acirc;&rsquo;nın af edilmesi hususunda iltimas ettiler. &Uuml;beydullah, onun katlinden vazge&ccedil;ti. &Uuml;beydullah, M&uuml;ki&acirc;&rsquo;nın Umman&rsquo;da Zare adlı bir yere s&uuml;rg&uuml;n edilmesini emretti. Onu, Ummanda&nbsp; Zariye s&uuml;rg&uuml;n ettiler. M&uuml;ki&acirc;, &ccedil;atışmadaki yaralanmanın şiddetiyle hastalıktan kurtulamaz oldu. Sonunda bir yıl kadar yaşadı ve sonra y&uuml;ce Allah&rsquo;ın huzuruna alnı ak gitti. (Allah ruhunu şad eylesin- &acirc;min)</li>\n	<li value=\"NaN\">\n		Ammar b. Ebu Seleme-i Dalan&icirc;. Ammar, inananların amiri Hz. Ali&rsquo;nin dostlarındandı. Onun hizmeti &ccedil;oktu. Bazı kaynaklara g&ouml;re: &ldquo;Ammar, Peygamber (s.a.a) efendimizin sahabesi olma şansına kavuşmuştur&rdquo; deniliyor.</li>\n	<li value=\"NaN\">\n		Amr b. Hamek&rsquo;in hizmet&ccedil;isi olan Zahir. Zahir, Hicri altmış yılında hac ziyaretine gidiyor. Mekke&rsquo;de Hz. H&uuml;seyin&rsquo;in huzuruna varıyor, onu ziyaret ediyordu.</li>\n</ol>\n\n<p style=\"margin-left:14.2pt;\">\n	Hz. H&uuml;seyin, K&uuml;feye doğru &ccedil;ıkınca, zahirde onunla birlikte &ccedil;ıkmıştı. Aşura g&uuml;n&uuml;ne kadar Hz. H&uuml;seyin&rsquo;in huzurundan ayrılmadı. Aşura g&uuml;n&uuml; birinci &ccedil;atışmada şehit oldu. (Selam olsun sana ey Zahir! Allah ruhunu şad eylesin) Zahir, aynı zamanda Hz. Ali&rsquo;nin ashabındandı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Mısırlı Noman Kadı diyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Amr b. Hamek, Muaviyenin korkusundan memleketini terk etti; bir adaya gizlendi. Amr&rsquo;ın yanında Zahir adlı bir hizmet&ccedil;isi vardı. Zahir, Hz. Ali&rsquo;nin ashabındandı. Yılanın Amr&rsquo;ı vurması ile bedeni veremlemeye başlamıştı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Amr, hizmet&ccedil;isi Zahir&rsquo;e: &ldquo;Dostum Allah Resul&uuml; (s.a.a) bana, &ouml;ld&uuml;r&uuml;leceğimi ve kanımı akıtacaklarını buyurmuştur&rdquo; dedi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Amr&rsquo;ın konuşması yeni bitmişti ki bir ka&ccedil; tane atlının kendisini aradıklarını g&ouml;r&uuml;nce Amr, hizmet&ccedil;isi Zahir&rsquo;e: &ldquo;Sen, gizlen. Bunlar, beni arıyorlar. Beni, &ouml;ld&uuml;recekler; başımı (Muaviyeye) g&ouml;t&uuml;recekler. Bunlar gittikten sonra, sen &ccedil;ık. Bedenimi g&ouml;t&uuml;r, mezara g&ouml;m&rdquo; dedi. Zahir, efendisi Amr&rsquo;a:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&ldquo;Canım &ccedil;ıkıncaya kadar bunlarla savaşacağım, seninle beraber &ouml;l&uuml;nceye kadar&rdquo; dedi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Amr, Zahir&rsquo;e:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&ldquo;Sana s&ouml;ylediklerimi uygula ki y&uuml;ce Allah sana &ccedil;ıkış yolu nasip buyursun&rdquo; dedi. Zahir, efendisi Amr&rsquo;ın s&ouml;z&uuml;ne uydu, d&uuml;şman elinden kurtuldu. O, yaşıyordu. Nihayet Kerbela&rsquo;da şehit oldu.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Noman b. Amr-ı Ezdi&rsquo;r Rasib&icirc;. Noman, ilk &ccedil;atışmada şehit olanlardan Halas&rsquo;ın kardeşidir. (Allah her ikisine de y&uuml;ksek derece nasip buyursun).</li>\n	<li value=\"NaN\">\n		&nbsp;Cable b. Ali Şeyban&icirc;. O, K&uuml;fenin kahramanlarındandı.</li>\n	<li value=\"NaN\">\n		32- Mes&ucirc;d b. Haccac-ı Taym&icirc; ve oğlu Abdurrahman. Mesud ve oğlu Abdurrahman, tanınmış yiğitlerden di. &Ouml;mer b. S&acirc;d&rsquo;ın ordusunda idiler. Savaştan &ouml;nce Hz. H&uuml;seyin&rsquo;le karşılaşmışlardı.</li>\n</ol>\n\n<p style=\"margin-left:14.2pt;\">\n	Mesud ve oğlu, Hz. H&uuml;seyin&rsquo;le karşılaştıktan sonra, onun yanından ayrılmadılar. Nihayet Aşura g&uuml;n&uuml; ilk &ccedil;atışmada şehit oldular. (Allah her ikisinin de ruhlarını şad eylesin. Amin).</p>\n\n<p style=\"margin-left:14.2pt;\">\n	33-Zuheyr b. Bişr-i Has&acirc;m&icirc;.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	34- T&acirc;&rsquo;&icirc; kabilesinden Ammar b. Hassan b. Şureyh. Ammar hakiki Şialardandı. Hz. H&uuml;seyin&rsquo;le birlikte Mekke&rsquo;den &ccedil;ıktılar, Kerbelaya geldiler. Ammar, ilk &ccedil;atışmada şehit oldu.</p>\n\n<p>\n	Ammar&rsquo;ın babası Hassan, Hz. Ali&rsquo;nin ashabındandı. Siffin savaşında Hz. Ali&rsquo;nin safında şehit olmuştur.</p>\n\n<p>\n	Rical kitaplarında Ammar&rsquo;a &ldquo;Amir&rdquo; denilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ammar&rsquo;ın (Amir&rsquo;in) soyundan:</p>\n\n<p>\n	Abdullah b. Ahmed b. Amir b. S&uuml;leyman b. Salih b. Vahab b. Amir&rsquo;dir. Ammar&rsquo;ın soyundan olan Abdullah, b&uuml;y&uuml;k İslam &acirc;limlerindendi. Bir &ccedil;ok kitap yazmıştır. KAZAYA-İ ALİ (Ali (a.s. &rsquo;ın savaşları) adlı kitap, onlardan biridir.</p>\n\n<p>\n	Şeyh Neccaşi&rsquo;ye g&ouml;re:</p>\n\n<p>\n	Ammar&rsquo;ın soyundan olan Abdullah, babasının (Ahmed&rsquo;in), Hz. Ali Rıza ile Hz. Muhammedi Taki&rsquo;nin m&uuml;ezzinliğini yaptığını kitaplarında kayd etmiştir. B&ouml;ylece Ammar ve soyundan olanların, hakiki Şi&acirc; olduklarını &ouml;ğrenmiş oluyoruz. (Allah hepsinin ruhlarını, şad eylesin.)</p>\n\n<p>\n	35- M&uuml;slim b. Kesir-i Ezdi. M&uuml;slim, K&uuml;felidir. Hz. Ali&rsquo;nin sahabelerindendi. Hz. Ali&rsquo;nin yanında, savaşlardan birinde, ayağından yaralanmıştı. M&uuml;slim, Hz. H&uuml;seyin&rsquo;in yanında Kerbela&rsquo;ya kadar ayrılmadı. Aşura g&uuml;n&uuml; ilk &ccedil;atışmada şehit oldu.</p>\n\n<p>\n	36- N&acirc;&rsquo;fi. O, M&uuml;slim b. Kesir-i Ezdi&rsquo;nin hizmet&ccedil;isiydi. &Ouml;ğle namazından sonra, &ccedil;atışmada şehit olduğu s&ouml;yleniyor.</p>\n\n<p>\n	37- Zuheyr b. Salim-i Ezdi. Zuheyr, &Ouml;mer S&acirc;d&rsquo;ın adamlarındandı. Aşura gecesi Hz. H&uuml;seyin&rsquo;in safına katılmıştır.</p>\n\n<p>\n	38- Abdullah b. Yezid b. Sabit-i Basra, Şialarındandı.</p>\n\n<p>\n	39- &Uuml;beydullah b. Yezid b. Sabit-i Abd&icirc;. &Uuml;beydullah, Abdullah&rsquo;ın kardeşidir; Basralıdır. Her iki kardeş, birinci &ccedil;atışmada şehit olmuşlar.</p>\n\n<p>\n	Ebu Cafer Taber&icirc;&rsquo;ye g&ouml;re:</p>\n\n<p>\n	Basra Şialarından bir grup, M&uuml;nkiz kızı Mariye adlı hanımın evinde toplanmışlardı. Mariye de Şi&acirc; cemaatindendi. Bu toplantı, &Uuml;beydullah b. Ziyad&rsquo;ın K&uuml;fe sokaklarını, yollarını kontr&ouml;l altına aldığı zamandı. &Uuml;beydullah, hi&ccedil; kimsenin Hz. H&uuml;seyin&rsquo;le g&ouml;r&uuml;şmemesi i&ccedil;in Basra&rsquo;dan K&uuml;feye kadar yolları denetleme altına almıştı.</p>\n\n<p>\n	Mariye, Abd&rsquo;&uuml;l Kays kabilesindendi. Mariyenin evinde toplanan Şialardan ve aynı kabileden olan Yezid b. Sabit, Hz. H&uuml;seyin&rsquo;e yardım i&ccedil;in yola &ccedil;ıkacağını beyan etti. Arkadaşları, on:</p>\n\n<p>\n	&ldquo;Ey Yezid! &Uuml;beydullah&rsquo;ın adamlarının, sana zarar vermelerinden korkuyoruz&rdquo; dediler.</p>\n\n<p>\n	Yezid b. Sabit:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki atlarımızın, develerimizin veya kendimizin ayaklarımız, şehrin dışına atılırsa, ne &Uuml;beydullah ne de adamları, bizi yakalayamazlar, bulamazlar da&rdquo; dedi. Sonra evine gitti ve oğullarına:</p>\n\n<p>\n	&ldquo;Kim benimle geliyor?&rdquo; dedi. Yezid b. Sabit&rsquo;in on tane oğlu vardı; iki tanesi, onun yanında gitmeye razı oldular.</p>\n\n<p>\n	Yezid b. Sabit ve oğulları (Abdullah ve &Uuml;beydullah), Basra&rsquo;dan gizlice&nbsp; ka&ccedil;tılar. Ebtah adlı yerde Hz. H&uuml;seyin&rsquo;in yakınında &ccedil;adırlarını kurdular.</p>\n\n<p>\n	Yezid b. Sabit, Hz. H&uuml;seyin-i g&ouml;rmek i&ccedil;in &ccedil;adırından &ccedil;ıktı, onun &ccedil;adırına doğru gitti. Bu arada Hz. H&uuml;seyin-e durumu anlattı. Hz. H&uuml;seyin Yezid b. Sabit&rsquo;i g&ouml;rmek i&ccedil;in, onun &ccedil;adırına doğru gitti; orada olmadığını g&ouml;rd&uuml;. Hz. H&uuml;seyin&rsquo;e:</p>\n\n<p>\n	&ldquo;O, seni ziyaret etmek&nbsp; i&ccedil;in, &ccedil;adırınıza gitti&rdquo; dediler. Hz. H&uuml;seyin onun gelmesini bekledi. Yezid b. Sabit, Hz. H&uuml;seyin&rsquo;in &ccedil;adırına varmıştı; fakat İmam (a.s)&rsquo;ı orada g&ouml;rmeyince, nerededir&rdquo; diye sordu. Ona: &ldquo;İmam (a.s), seni g&ouml;rmeğe gitti&rdquo; denilince, o, kendi &ccedil;adırına gitti. Hz. H&uuml;seyin&rsquo;i g&ouml;r&uuml;nce: &ldquo;Bİ FAZLILLAH VE Bİ RAHMETİHİ VE Bİ ZALİKE FELYEFREHU&rdquo; -........Allah&rsquo;ın fazlı ve rahmetindendir. Bu nedenle sevinmeleri gerekir....&rdquo; ayetini okudu. Sonra Hz. H&uuml;seyin&rsquo;e selam verdi, yanında oturdu ve Basra&rsquo;dan gelişinin sebebini anlattı.</p>\n\n<p>\n	Hz. H&uuml;seyin, onun hakkında hayır du&acirc; etti. Yezid b. Sabit ve oğulları Kerbela&rsquo;da şehit oldular. (Allah onların derecelerini y&uuml;ksek eylesin. Amin)</p>\n\n<p>\n	Bazı tarih&ccedil;ilere g&ouml;re:</p>\n\n<p>\n	&ldquo;Yezid b. Sabit Basra&rsquo;dan ayrıldığı an, Amir ve hizmet&ccedil;isi Salim, Seyf b. Malik ve Ethem b. &Uuml;meyye de onunla birlikte &ccedil;ıktılar. Hz. H&uuml;seyin&rsquo;in yanına vardılar ve Aşura g&uuml;n&uuml; şehit oldular.....&rdquo; deniliyor.</p>\n\n<p>\n	40- Cundeb b. Hicr-i Kandi. Cundeb, Hz. Ali&rsquo;nin Şialarındandı.</p>\n\n<p>\n	41- Cenade b. Ka&rsquo;b-ı Ensar&icirc;.</p>\n\n<p>\n	42- Amr b. Cenabe, Amr, babası Cenade&rsquo;nin şehit olmasından sonra, annesinin isteği &uuml;zerine savaş meydanına gitti ve şehit oldu.</p>\n\n<p>\n	43- Salim b. Amr.</p>\n\n<p>\n	44- Kasım b. Habib-i Ezdi.</p>\n\n<p>\n	45- Bekr b. Hayy-ı Taym&icirc;.</p>\n\n<p>\n	46- Cavin b. Malik-i Taym&icirc;.</p>\n\n<p>\n	47- &Uuml;meyye b. S&acirc;d-ı Tai.</p>\n\n<p>\n	48- Abdullah b. Bişr. O, tanınmış yiğitlerdendi.</p>\n\n<p>\n	49- Bişr b. Amr.</p>\n\n<p>\n	50- Haccac b. Bedr-Basri. O, Basralı idi. Aynı zamanda Basra şehrinden olan: Ka&rsquo;neb b. Amr-ı Nemri ve A&rsquo;iz b. Mecm&acirc; b. Abdullah&rsquo;ın da şehit oldukları s&ouml;ylenmiştir.</p>\n\n<p>\n	(Allah, tamamının ruhlarını şad eylesin. Amin)</p>\n\n<p>\n	Şeyh Abbas Kummi devamen:</p>\n\n<p>\n	&ldquo;On kişi Hz. H&uuml;seyin&rsquo;in hizmet&ccedil;ilerinden, iki kişi de Hz. Ali&rsquo;nin hizmet&ccedil;ilerinden, birinci &ccedil;atışma da şehit olmuşlardır&rdquo; diyor.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Eslem b. Amr. O, H&uuml;seyin (a.s)&rsquo;ın katibi idi.</li>\n	<li value=\"NaN\">\n		Garip b. Abdullah-ı Diali. Garibin annesi, Hz. H&uuml;seyin&rsquo;in hizmet&ccedil;isi idi.</li>\n	<li value=\"NaN\">\n		Menhec b. Sahm. O, Hz. H&uuml;seyin&rsquo;in hizmet&ccedil;isi idi. Hz. Hasanın &ccedil;ocukları ile birlikte şehit olmuştur.</li>\n	<li value=\"NaN\">\n		Sa&rsquo;d b. Hars. O, Hz. Ali&rsquo;nin hizmet&ccedil;isi idi.</li>\n	<li value=\"NaN\">\n		Nasr b. Ebu Neyzar. O, Hz. Ali&rsquo;nin hizmet&ccedil;isi idi.</li>\n	<li value=\"NaN\">\n		Hz. Hamza (r.a)&rsquo;nın hizmet&ccedil;isi olan Hars b. Nebhan. Vs....</li>\n</ol>\n\n<p>\n	Kısacası birinci &ccedil;atışmada &ouml;lenlerin sayısı &ccedil;oktu. Hz. H&uuml;seyin, bunların şehit olduklarını &ouml;ğrenince &ccedil;ok &uuml;z&uuml;ld&uuml;. Hz. H&uuml;seyin, &uuml;z&uuml;nt&uuml;l&uuml; bir halde elini sakalına koydu ve</p>\n\n<p>\n	&ldquo;Yahudiler, Allah i&ccedil;in&nbsp; &Ocirc;&rsquo;nun oğlu var&rdquo; dedikleri i&ccedil;in, Allah&rsquo;ın kahrına m&uuml;stahak oldular.</p>\n\n<p>\n	Hıristiyanlar, Allah i&ccedil;in &uuml;&ccedil;&rsquo;e inandıklarından, Allah&rsquo;ın kahrına m&uuml;stahak oldular.</p>\n\n<p>\n	Mecusiler, aya ve g&uuml;neşe y&ouml;neldikleri i&ccedil;in, Allah&rsquo;ın kahrına m&uuml;stahak oldular. Kendi Peygamberlerinin oğlunu &ouml;ld&uuml;rmekte birlik oldukları i&ccedil;in, Allah bu millete azabını indirecektir. Allah&rsquo;a and olsun ki, bu milleti, kanıma boyanarak Rabbime kavuşunca, Rabbime şikayet edeceğim...&rdquo; buyurdu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	HZ. H&Uuml;SEYİN&rsquo;İN DOSTLARININ, &Ouml;MER B. SA&rsquo;D&rsquo;IN ORDUSU İLE SAVAŞMALARI:</p>\n\n<p>\n	K&uuml;fe halkının g&ouml;n&uuml;lleri Hz. H&uuml;seyin&rsquo;le, kılı&ccedil;ları da onun d&uuml;şmanlarının lehine idi. Bu nedenle Aşura g&uuml;n&uuml; &Ouml;mer&rsquo;in ordusu Hz. H&uuml;seyin&rsquo;le savaş olmasını g&ouml;n&uuml;lden istemiyorlardı; veya savaşın gecikmesini istiyorlardı. Bir taraftan Peygamber (s.a.a) oğlu olan Hz. H&uuml;seyin&rsquo;in zulme boyun eğmeyeceğini&nbsp; biliyorlardı, diğer taraftan da &Uuml;beydullah&rsquo;ın savaş emri vermesi, savaşın ka&ccedil;ınılmaz olduğunu g&ouml;steriyordu.</p>\n\n<p>\n	İlk &ccedil;atışma toplu halde olmuştu. Sonraki &ccedil;atışmalar teke tek veya grup-grup oluyordu.</p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusundan savaş meydanına giden ilk İnsan, Riyad b. Ebih&rsquo;in hizmet&ccedil;isi Yesar ile &Uuml;beydullah&rsquo;ın hizmet&ccedil;isi&nbsp; Salim idi. Yesar ve Salim, savaş, meydanına birlikte gittiler.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in dostlarından Abdullah b. Umeyr-i Kelb&icirc;, onlarla savaşmak i&ccedil;in meydana &ccedil;ıktı.</p>\n\n<p>\n	Yesar ve Salim:</p>\n\n<p>\n	&ldquo;Sen kimsin? Bizim karşımıza &ccedil;ıktın&rdquo; dediler. O: &ldquo;Ben, Umeyr oğlu Abdullah&rsquo;ım&rdquo; dedi.</p>\n\n<p>\n	Salim ve Yesar, ona:</p>\n\n<p>\n	&ldquo;Biz , seni tanımıyoruz; geri d&ouml;n. Mezahir oğlu Habib, Zuheyr b. Kayn ve Berir&rsquo;in gelmesini s&ouml;yle; onlar gelip bizimle savaşsın&rdquo; dedi.</p>\n\n<p>\n	Abdullah, Yesar&rsquo;a hitaben:</p>\n\n<p>\n	&ldquo;Ey zinadan olma! Senin arzuna g&ouml;re mi geleceğiz?&rdquo; dedi ve bir ok fırlattı; Abdullah&rsquo;ın attığı ok ile Yesar, yere d&uuml;şt&uuml;. &Uuml;beydullah&rsquo;ın hizmet&ccedil;isi Salim, Yesar&rsquo;ın yanına koştu; sonra Abdullah&rsquo;a saldırdı.</p>\n\n<p>\n	Abdullah , Yesarla meşgul iken, Salim&rsquo;in ani saldırısına maruz kaldı. Salim&rsquo;in vuruşu ile Abdullah&rsquo;ın sol eli koptu, yere d&uuml;şt&uuml;. Abdullah kolunun koptuğuna aldırış etmeden, yaralı aslanlar gibi Salim-e saldırdı; Salim&rsquo;in başını bedeninden ayırarak cehenneme g&ouml;nderdi.</p>\n\n<p>\n	Amr b. Haccac kendi adamları ile birlikte, Hz. H&uuml;seyin&rsquo;in adamlarına saldırdılar. Hz. H&uuml;seyin&rsquo;in adamları dizlerini yere vurdular; mızrakları, onlara doğru uzattılar. D&uuml;şman tam yaklaşınca</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Şehitler Efendisi İmam Hüseyi’nin Mekkeden Kerbela’ya Yolculuğu','','publish','closed','open','','sehitler-efendisi-imam-huseyinin-mekkeden-kerbelaya-yolculugu','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2836',0,'post','',0),(2837,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<h1 align=\"right\">\n	<em style=\"font-size: 13px; line-height: 1.6em;\">Dr. Muhammed İbrahim AYETİ&#39;nin Muharram Ayında Yapmış Olduğu Konuşmasının Terc&uuml;mesidir</em><span style=\"font-size: 13px; line-height: 1.6em;\">.</span></h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Hamd alemlerin Rabbi ve t&uuml;m mahlukatın yaratıcısı Allah&#39;a mahsustur. Salat ve selam peygamberlerin hatemi (sonuncusu) Ebi-l Kasım Muhammed ve onun mutahhar Ehl-i Beyt&#39;ine olsun&quot;</p>\n\n<p>\n	<strong><em>&quot;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri &ouml;l&uuml; sanmayın, onlar diridirler ve rableri indinde rızıklanırlar.&quot;</em></strong></p>\n\n<p>\n	Konuşmamın konusu &quot;H&uuml;seyin b. Ali&#39;yi (a.s) Kıyama Zorlayan Fakt&ouml;rler&quot; hakkındadır. Acaba ne oldu da, İmam H&uuml;seyn (a.s) oturup sessiz kaldığı taktirde g&uuml;nah işlemiş olacağı teşhisinde bulundu?! Konuşmamın başında hemen şunu belirteyim ki İmam H&uuml;seyn&#39;i (a.s) kıyama zorlayan fakt&ouml;rler birden ve ansızın oluşmadı. Yani; Peygamber efendimizin (s.a.a) hicretinin 60. yılının Receb ayında Muaviye b. Ebu S&uuml;fyan&#39;ın &ouml;l&uuml;m&uuml;yle, İslam d&uuml;nyasında &ouml;zel bir durum ortaya &ccedil;ıkmadı. İmam H&uuml;seyn&#39;i (a.s) kıyama zorlayan fakt&ouml;rlerin k&ouml;kleri ve uzantısını Muaviye&#39;nin &ouml;l&uuml;m&uuml;nden en az otuz yıl &ouml;ncesinde aramak gerekir. Dolaylı fakt&ouml;rlere de g&ouml;z atılacak olursa, &ccedil;ok daha da geriye gidilmesi gerektiği g&ouml;r&uuml;l&uuml;r. Fakat ne dolaylı nedenlere değinmemize fırsat&nbsp; var, ne de dikkatleri o olayları hatırlamada bulunmak niyetinde değilim. Fakat Muaviye&#39;nin &ouml;l&uuml;m yılı olan Hicri 60. yılın otuz sene &ouml;ncesinde, (Hicri 29-30 yıllarında) bu mukaddes kıyama ortam hazırlanıyor ve kıyama yol a&ccedil;an fakt&ouml;rler şekilleniyordu. Bilindiği &uuml;zere Emevi hanedanına mensup bulunan Osman b. Affan yaklaşık 12 yıl hilafet makamında bulundu ve m&uuml;sl&uuml;manları y&ouml;netti.</p>\n\n<p>\n	Tarih kitaplarında ge&ccedil;tiği &uuml;zere Osman&#39;ın 12 yıllık hilafetinin ikinci yarısında İslam devletinin durumu değişti. Nihai amacı ilah&icirc; kanunu y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irerek insanların ilah&icirc; kanunları &ccedil;iğnemesini &ouml;nleyip hak ile kanuna riayet etmekten başka t&uuml;m konularda halka serbestlik tanıyan, idaresinde yaşayan insanların ilah&icirc; kanunlara uymaktan başka hi&ccedil; bir şeye, hatta halifenin rızasını elde etmeye dahi zorlamaması gereken İslam devletinin bu durumu değişti. Yeni durumda halk, halife ve devlet mekanizmasının istek, arzu ve &ccedil;ıkarlarını yerine getirmenin dışında, diğer t&uuml;m konularda, hatta ilah&icirc; kanunlara riayet elip edilmemesi hususunda dahi serbest bırakılıyordu. Bir başka deyişle, y&ouml;netimin durumu &ouml;yle bir noktaya geldi ki; başta bulunanların &ccedil;ıkarları, istekleri ve hedefleri dairesinde hareket eden insan kanuna uyup uymamakta serbestlik kazanıyordu. Ama bu mekanizmanın dışına &ccedil;ıkan bir kimse hakka tam bağlı kalıp kanuna riayet etmiş olsa dahi yaptıklarından sorumlu tutulup hesaba &ccedil;ekiliyordu.</p>\n\n<p>\n	Bilindiği gibi Osman&#39;ın hilafeti d&ouml;neminde, Resulullah&#39;ın (s.a.a) se&ccedil;kin sahabilerinden olan Ammar b. Yasir kırba&ccedil;lanıyor, Ebuzer Gifar&icirc; kırba&ccedil;lanıp s&uuml;rg&uuml;ne g&ouml;nderiliyordu. Yalnızca hakka uymak ve şeriatın t&uuml;m sınırlarına riayet etmekte titiz davranmakla kalmayan, dinin, hakkın, kanunun, helal ve haramın en b&uuml;y&uuml;k koruyucuları, muhafızları olan insanlardan bir &ccedil;oğu h&uuml;kumet mekanizmasının ve halifenin isteklerine, &ccedil;ıkarlarına fazla bağlı kalmadıklarından veya hakka riayet etmek i&ccedil;in halifenin rızasını ve onayını d&uuml;ş&uuml;nmeyen veya bazen hakka aykırı davranmamak i&ccedil;in halifenin isteğine aykırı adım atan; dinin yayılmasında, korunmasında ve k&ouml;kleşmesinde &ouml;nc&uuml;l&uuml;k yapan insanlar dayak yiyip hapse atılıyorlardı. Buna karşılık, h&uuml;kumet mekanizmasının siyasetleri, istek ve eğilimleri doğrultusunda hareket edenler kendi hak ve hukuklarından mahrum kalmadıkları gibi, başkalarının hak ve payları da onların ceplerine akıyordu. Bu İslam tarihinde ge&ccedil;en son derece &uuml;z&uuml;c&uuml; olaylardan biridir.</p>\n\n<p>\n	Osman ibn-i Affan-ı Emevi, hilafetinin ikinci yarısında; bir başka tabirle son altı yılında, m&uuml;sl&uuml;manlardan &ouml;zel bir kesimin beyt-ul mal ve diğer yollardan elde ettikleri bunca mal, m&uuml;lk, servet ve g&uuml;nl&uuml;k gelirin hesabı, ger&ccedil;ekten İslam tarihinin şaşırtıcı noktalarından biridir. Cennetlikler b&ouml;yle olduktan sonra cehennemliklerin durumu malumdur artık...</p>\n\n<p>\n	Bilindiği &uuml;zere, Ehl-i Beyt Mektebinin ulemasının kabul etmeyerek delillerle reddettiği, bir hadis Hz. Resul-i&nbsp; Ekrem&#39;den (s.a.v) nakledilmektedir....</p>\n\n<p>\n	Bu rivayet ş&ouml;yledir: Resulullah (s.a.a), sahabilerinden onunu cennetle m&uuml;jdeleyip, &quot;sizler cennetliksiniz&quot; demiştir! Şimdi Osman&#39;ın hilafetinin ikinci 6 yılında bu cennetliklerin m&uuml;sl&uuml;manların başına neler getirdiklerine, ne saraylar yaptırdıklarına ve beyt-ul maldan ne kadar m&uuml;lk ve servet biriktirdiklerine bir bakıverin.</p>\n\n<p>\n	Ali ibn-i Ebi Talib kendi hilafeti d&ouml;neminde ve Osman&#39;dan &ouml;nceki halifler, hatta Osman bile hilafetinin ilk yıllarda, m&uuml;sl&uuml;manlara ait olan beyt-ul malın harcanmasında olduk&ccedil;a ihtiyatlı davranıyorlardı. Allah g&ouml;stermesin duygusallık veya mezheb taassubundan dolayı değil, ancak bilmeniz i&ccedil;in Osman d&ouml;neminin bu cennetlikleri hakkında İslam tarihinin en &ouml;nemli kaynaklarının birinden sizin i&ccedil;in &ouml;rnek olarak kaydetmiş olduğum bir ka&ccedil; c&uuml;mleyi nakledeceğim. Ben bu konuşmamda, Kerbela kıyamından 29, 30 yıl &ouml;ncesinden itibaren İmam H&uuml;seyin&#39;nin (a.s) kıyamına ortam hazırlayan fakt&ouml;rler ve bu kıyamı İmam&#39;a farz kılan etkenlerle onun, 30 yıldan beri s&uuml;regelen bu adaletsizliklerin ancak şiddetli bir hareket, kanlı bir kıyam ve şanlı bir şehadetle tedavi olunabileceği teşhisini koymasına yol a&ccedil;an nedenlere m&uuml;mk&uuml;n olduğu kadar a&ccedil;ıklık kazandırmak istiyorum. Allah&#39;tan bu konunun a&ccedil;ıklık kazanmasını &uuml;mid ediyorum. Hepiniz Mes&#39;udi&#39;yi iyi tanırsınız. İslam tahrihi, tarih&ccedil;ileri ve İslam tarihinin ilk kaynak ve belgeleriyle tanışan kimseler Mes&#39;udi&#39;yi tanırlar. <em>&quot;Muruc-uz Zeheb&quot;</em> kitabının muellifi olan Ali b. H&uuml;seyn el-Mes&#39;udi g&uuml;venilir ve muvassak nitelenen bir İslam tarih&ccedil;isi ve coğrafyacısıdır. Onun &quot;<em>Muruc-uz Zeheb&quot; </em>adlı kitabı olduk&ccedil;a yararlı, nefis, beş İslam mezhebinin &ouml;nde gelen alim ve uzmanlarının g&uuml;vendikleri ve kaynak diye niteledikleri bir kitaptır. O kitabında Osman hakkında ş&ouml;yle yazıyor: İslam halifelerinden biri olan Osman b. Affan &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde, 150 bin dinar (altın para) ve bir milyon nakit dirhem (g&uuml;m&uuml;ş para) geriye bıraktı.</p>\n\n<p>\n	Oysa aynı hilafete Hz. Ali b. Ebi Talib (a.s) ge&ccedil;tiğinde ve şehid olup d&uuml;nyadan ayrıldığında, oğlu İmam Hasan (a.s) minbere &ccedil;ıkıp ş&ouml;yle sesleniyor: Babamdan sarı ve beyazdan (altın ve g&uuml;m&uuml;şten) 700 dirhem &quot;g&uuml;m&uuml;ş&quot; paradan başka bir şey geriye kalmadı. Aylık maaşından biriktirdiği bu parayla kendisine bir hizmet&ccedil;i istihdam etmek istiyordu.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Mes&#39;udi daha sonra ş&ouml;yle yazıyor; Osman&#39;ın Vadiy-ul Kura, Huneyn ve Cezayın Duca mıntıkalarındaki malı ve m&uuml;lk&uuml;n&uuml;n değeri de 100 bin dinar (altın para) tutarındaydı, tabi sahip olduğu atlar ve develeri hari&ccedil;. Cennetle m&uuml;jdelenen on kişiden birisiydi bu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Peygamber efendimizin hi&ccedil; bir şey biriktiremediği ve yine Hz. Ali, Ebu Bekir ve &Ouml;mer&#39;in maddi yarar elde edemedikleri İslam&#39;ın bu hassas makamından Osman işte b&ouml;yle yararlanıp servet biriktirdi.</p>\n\n<p>\n	Yine Mes&#39;udi ş&ouml;yle yazıyor: (cennetliklerden olan bir diğeri ise Z&uuml;beyr&#39;dir.) Z&uuml;beyr Basra&#39;da meşhur bir saray yaptırdı, Kufe, İskenderiye ve Basra&#39;da bir&ccedil;ok evi vardı. Z&uuml;beyr&#39;in &ouml;l&uuml;rken geriye bıraktığı m&uuml;lk 50 bin dinar altın, bin at, bin k&ouml;le ve cariye ile muhtelif şehirlerde bağ, bah&ccedil;e ve araziden ibaretti. Bu kadar mal ve servetin sağlıklı ve helal yollardan elde edilemiyeceği kesindir. Bu servetlerin &ccedil;oğu, mahrumların ve İslam adına h&uuml;k&uuml;m s&uuml;ren h&uuml;kumet mekanizmasının merhametsizliğine uğrayan kimselerin hak ve hukukundan elde ediliyordu. Onlara verilmeyen bunlara veriliyordu ve işin neticesi de bu olurdu.</p>\n\n<p>\n	Mes&#39;udi kitabında ş&ouml;yle devam ediyor: Cennetliklerden bir diğeri olan Talha b. Abdullah Teymi ise Kufe&#39;de b&uuml;y&uuml;k bir saray yaptırdı. Talha b. Abdullah Teymi&#39;nin sadece Irak&#39;taki topraklarından elde ettiği gelirin g&uuml;nde 1000 dinara ulaştığı s&ouml;ylenmektedir. Bir başka rivayete g&ouml;re yalnızca &quot;Şerate&quot; b&ouml;lgesindeki arazilerden elde ettiği gelir bu miktardan fazlaydı.</p>\n\n<p>\n	Yine Mes&#39;udi ş&ouml;yle yazıyor: Cennetliklerden bir diğer ise Abdurrahman b. A&#39;vf-ez Zuhri&#39;dir. Kendine b&uuml;y&uuml;k bir ev yaptırdı. Ahırında y&uuml;z at besliyordu. 1000 devesi ve on bin koyunu vardı; b&uuml;t&uuml;n bunlardan &ouml;nemlisi; Abdurrahman &ouml;ld&uuml;ğ&uuml;nde d&ouml;rt karısı var idi; bildiğiniz gibi, erkek &ouml;ld&uuml;ğ&uuml;nde &ccedil;ocuğu varsa karısına mirasının sekizde birisi d&uuml;şer. Eğer birden fazla karısı olursa bu sekizde bir pay hanımları arasında b&ouml;l&uuml;ş&uuml;l&uuml;r.</p>\n\n<p>\n	D&ouml;rt karısı olduğuna g&ouml;re her kadına d&uuml;şen pay 32&#39;de birdir. Onun malının 32&#39;de biri 84 bin altın dinar idi. Bir başka deyişle malın sekizde birine miras&ccedil;ı olan d&ouml;rt karısı arasında, bu sekizde bir pay b&ouml;l&uuml;ş&uuml;ld&uuml; ve herbiri 84 bin dinar miras aldı!</p>\n\n<p>\n	Zeyd b. Sabit&#39;e gelince, o &ouml;l&uuml;nce geriye o kadar altın ve g&uuml;m&uuml;ş bıraktı ki, &ouml;ld&uuml;ğ&uuml;nde miras bıraktığı altın ve g&uuml;m&uuml;şleri miras&ccedil;ılar arasından dağıtmak i&ccedil;in baltayla kırdılar. Geriye kalan mal-m&uuml;lk&uuml;, bağ ile bah&ccedil;esinin değeri de y&uuml;z bin dinar idi.</p>\n\n<p>\n	Mes&#39;udi ş&ouml;yle devam ediyor: Ye&#39;la b. Muneyye diye de bilinen Ye&#39;la b. &Uuml;meyye (Muneyye annesi ve &Uuml;meyye de babasının ismidir). Osman&#39;ın hilafet mekanizmasının &ouml;nemli siyasi kişilerinden ve devlet adamlarından idi. Bug&uuml;n&uuml;n tabiriyle maliye bakanı idi.</p>\n\n<p>\n	Mes&#39;udi, bu şahıs hakkında ş&ouml;yle yazıyor: &quot;Ye&#39;la b. &Uuml;meyye &ouml;ld&uuml;ğ&uuml;nde geriye beşy&uuml;z bin dinar bıraktı, halktan alacağı da &ccedil;oktu. Onun&nbsp; geriye bıraktığı mal ve m&uuml;lk&uuml;n&uuml;n değeri 300 bin dinar idi.</p>\n\n<p>\n	Bu bir ger&ccedil;ektir. Bu a&ccedil;ından Mes&#39;udi doğru s&ouml;yl&uuml;yor. Bu savurganlık, bu kadar servet biriktirme, laubalilik ve daha &ouml;ncede belirttiğim gibi, şeriat kurallarına bağlı kalıp kalmamada halkın serbest bırakılması musibetinin tohumları Osman&#39;ın hilafetinin ikinci d&ouml;neminde m&uuml;sl&uuml;manlar arasında serpildi. Bu d&ouml;nemde eğer insanlar hilafet mekanizmasının onay ve desteğini kazanmı iseler artık hakka aykırı davranmak ve şeriatin sınırlarını aşmak onlar i&ccedil;in tehlike oluşturmuyordu.</p>\n\n<p>\n	Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesinden sonra, bildiğiniz gibi Emir-&uuml;l Muminin Hz. Ali (a.s) hilafete ge&ccedil;ti. Hz. Ali&#39;nin &ouml;ncelikle yapması gereken zor iş, bu ihtirasların, doymak bilmeyen karınların &ouml;n&uuml;n&uuml; alıp, toplumda yaygınlaşan bu k&ouml;t&uuml; adet ve gelenekleri kaldırmaktı. Bu sorundan dolayı, Ali&#39;nin (a.s) hilafetinin 4 yıl, altı ayı Osman d&ouml;neminde mal ve servet biriktiren bu ihtiracı insanlarla m&uuml;cadele etmekle ge&ccedil;ti. Her fırsatı mal ve servet toplamak i&ccedil;in ganimet bilen d&uuml;nya malı d&uuml;şk&uuml;n&uuml; bu insanlar, Hz. Ali&#39;nin (a.s) hilafeti d&ouml;neminde de bunu yapmak istiyorlardı. Hz. Ali ise bu işin imkansız olduğunu ve daha &ouml;nceleri namert&ccedil;e ve hile ile toplamış olduklarını dahi kendilerinden alıp m&uuml;sl&uuml;manların beyt-ul malına geri g&ouml;ndereceğini diyordu. Nihayeten Hz. Ali (a.s) bu mesele y&uuml;z&uuml;nden canını verdi ve şehadet mertebesine ulaştı.</p>\n\n<p>\n	Bildiğiniz gibi Hz. Ali&#39;den sonra hilafet İmam Hasan&#39;a ulaştı. Hasan b. Ali babasının yerine ge&ccedil;ti. Hz. Ali&#39;nin şehadetinden sonra İmam Hasan&#39;ın (a.s) d&ouml;neminde, m&uuml;sl&uuml;manların sosyal ve siyasal durumu &ouml;zel bir bi&ccedil;im kazanmıştı. İki İslami g&uuml;&ccedil; veya y&ouml;neliş arasında hemen hemen g&uuml;&ccedil; dengesinin sağlandığı ve kısa bir s&uuml;rede taraflardan birinin yenilip diğerlerinin zafer elde etmesinin &uuml;mid edilmediği o şartlarda ve tarihte, İmam Hasan (a.s) farklı bir durumla karşı karşıya kaldı. Bu durumda Hz. Hasan&#39;ın (a.s) Muaviye&#39;yle uzlaşmaktan başka se&ccedil;eneği kalmadığından savaştan sakınıp uzlaşma yolunu se&ccedil;ti. &Ccedil;&uuml;nk&uuml; İmam Hasan (a.s) Muaviye&#39;yle savaşmış olsaydı bundan ancak, İslam sınırlarının dışından Doğu Roma İmparatorluğu ve İslam devletinin sınırları dahilinde de hariciler yararlanırlardı ve başka hi&ccedil;bir sonu&ccedil; elde edilemiyecek, toplu katliamlar meydana gelecek ve sayısız insan &ouml;ld&uuml;r&uuml;lecekti.</p>\n\n<p>\n	O g&uuml;n 400-500 bin m&uuml;sl&uuml;man birbirinin canına d&uuml;şm&uuml;ş olsaydı ve Muaviye b. Ebi S&uuml;fyan&#39;la savaşmaya ısrar edilmiş olsaydı, Allah bilir ki, ondan sonra Doğu Roma İmparatorluğu fırsatı ganimet bilip m&uuml;sl&uuml;manlara savaş a&ccedil;saydı neler olurdu veya hariciler M&uuml;sl&uuml;manlar i&ccedil;in ne kadar tehlikeli olurlardı ve İslam tarihi nerede sonu&ccedil;lanırdı. S&ouml;z&uuml;n &ouml;z&uuml;; b&uuml;t&uuml;n bunları g&ouml;z&ouml;n&uuml;nde bulundurarak İmam Hasan (a.s) Muaviye ile sulh etti; bu ise İmam&#39;ın o g&uuml;n Muaviye&#39;yi hilafet makamına oturtması ve onun Emir-&uuml;l Muminin olarak tanıması anlamına gelmez ve b&ouml;yle bir şey de s&ouml;zkonusu değildi. Hasan b. Ali&#39;nin Muaviye ile imzaladığı anlaşmanın maddelerinden biri şu idi: <strong><em>&quot;Hasan b. Ali, Muaviye&#39;ye hi&ccedil; bir zaman Emir-&uuml;l Muminin demeyecek.&quot; </em></strong>Yani onu m&uuml;sl&uuml;manların halifesi olarak tanımamak şartıyla onunla anlaştı ve barış anlaşması imzaladı. İmam Hasan&#39;ın barış anlaşması imzalayarak Muaviye&#39;ye teslim olduğu, b&ouml;ylece Muaviye m&uuml;sl&uuml;manların halifesi olarak tanındığı ve Hz. Hasan&#39;ın (a.s) da sıradan halktan biri durumuna d&uuml;şt&uuml;ğ&uuml; kanaatinde olanların tamamen yanıldıklarını&nbsp; hatırlatmak isterim. Olayın kesinlikle onların d&uuml;ş&uuml;nd&uuml;kleri gibi olmadığını isbatlamak i&ccedil;in İbn-i Esir&#39;in kitabından not aldığım fevkalade ve kesin olan bir belgeyi burada sizlere aktaracağım. İbn-i Esir&#39;in <em>&quot;Usd-ul Gabe fi Marifet-is Sahabe&quot;</em> kitabında ş&ouml;yle ge&ccedil;mektedir: Hz. Hasan b. Ali kenara &ccedil;ekilip Muaviye iktidar iplerini ele ge&ccedil;irdikten sonra, daha &ouml;nceleri 500 hariciyle birlikte Şehr-ı Zur&#39;a (Bu g&uuml;nk&uuml; Halep&ccedil;e şehrini de kapsamına alan Irak&#39;ın kuzeyi ve İran&#39;ın batısından bir b&ouml;l&uuml;m&uuml; kapsayan b&ouml;lge) &ccedil;ekilen haricilerin başını &ccedil;eken Kurvet b. Nofel Eşca&#39;&icirc; ş&ouml;yle dedi: &quot;Artık devlet mekanizmasıyla savaşmak kuşku g&ouml;t&uuml;rmeyen bir konudur. Muaviye&#39;nin işbaşına ge&ccedil;mesiyle artık h&uuml;kumetle savaşmak bizim i&ccedil;in gerekli ve farzdır.&quot; Bu ama&ccedil;la Irak&#39;a y&ouml;nelip Kufe&#39;nin Nukheyle b&ouml;lgesine vardılar. İşte bu sıralar İmam Hasan (a.s) Medine&#39;ye gitmek i&ccedil;in Kufe&#39;den &ccedil;ıkmıştı ve Irak&#39;tan da &ccedil;ıkmak &uuml;zereydi. Haricilerin 500 kişiyle isyan etmek &uuml;zere olduğu haberi Muaviye&#39;ye ulaşınca Muaviye bizim tabirimizle İmam Hasan&#39;la imzaladığı barış anlaşmasını daha fazla pekiştirmek istedi. (Kendi tabiri ve inancına g&ouml;re) İmam Hasan&#39;a bir ferman yazdı. İmam Hasan&#39;a yazdığı mektubunda, İmam&#39;ın yolda olduğundan ve Irak&#39;tan Hicaz&#39;a doğru hareket istediğinden haberdar olduğunu belirtip İmam Hasan&#39;a &quot;Kurvet b. Nofel&#39;in 500 kişiyle Kufe&#39;ye y&ouml;nelmiştir ve siz gidip onunla savaşarak onun saldırısını p&uuml;sk&uuml;rtmekle g&ouml;revlisiniz. İşinizi bitirdikten sonra Hicaz&#39;a y&ouml;nelip Medine&#39;ye gidebilirsiniz.&quot; şeklinde emirde bulundu.</p>\n\n<p>\n	Muaviye&#39;nin mektubu İmam Hasan&#39;a ulaştığında İmam Kadisiye civarlarındaydı. İmam Hasan, Muaviye&#39;nin g&ouml;nderdiği bu hakaret edici mektuba şu cevabı verdi: <strong><em>&quot;Muaviye! Sen Hasan b. Ali&#39;yi kendi komutanlarından bir komutan gibi, gidip başkaldıran bir haricinin saldırısını geri p&uuml;sk&uuml;rtmekle mi g&ouml;revlendiriyorsun?! Ben Hasan b. Ali, m&uuml;sl&uuml;manların yararına ve onların kanlarının d&ouml;k&uuml;lmesini &ouml;nlemek i&ccedil;in seni terkettim -hilafetten ve seninle savaşmaktan &ccedil;ekildim,- eğer kıble ehlinden ve hatta g&ouml;r&uuml;n&uuml;şte m&uuml;sl&uuml;man olan birisiyle savaşmak isteseydim, ilk olarak seninle savaşırdım. &Ccedil;&uuml;nk&uuml; sen hepsinden daha fazla İslam&#39;dan uzaksın.&quot;</em></strong></p>\n\n<p>\n	&quot;Seni terk ettim&quot; tabirine dikkat edin. İmam diyor ki: Ben m&uuml;sl&uuml;manların maslahatı ve kanlarının d&ouml;k&uuml;lmesini &ouml;nlemek i&ccedil;in geri &ccedil;ekildim, seninle savaşmadım veya daha g&uuml;zel bir tabirle, senin yakanı bıraktım. Yani ben eşit g&uuml;&ccedil;te olan bu iki İslam ordusunun birbirinin canına d&uuml;ş&uuml;p, &ouml;ld&uuml;r&uuml;p zayıflatmasını ve sonu&ccedil;ta d&uuml;şmanın (Doğu Roma İmparatorluğu) fırsattan yararlanmasını istemedim. İmam Hasan bu s&ouml;zleri Muaviye&#39;ye yazdı<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> İmam Hasan-el Mucteba&#39;nın (a.s) şehadetinden sonra İmam H&uuml;seyn&#39;in (a.s) Muaviye h&uuml;kumetinin son 10 yılında, yani Hicri Kameri 49-50 yılından Muaviye&#39;nin &ouml;l&uuml;m yılı olan altmış senesine kadar sessiz kalıp hi&ccedil; bir harekete bulunmadığı d&uuml;ş&uuml;n&uuml;lmelidir. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyn&#39;de (a.s) Yezid&#39;e karşı başlattığı kanlı kıyamın bir benzerini Muaviye&#39;ye karşı başlatmamış ve bunu&nbsp; gerekli g&ouml;rmemiştir.</p>\n\n<p>\n	Fakat Seyyid-&uuml;ş Ş&uuml;hada (İmam H&uuml;seyin aleyhisselam), s&uuml;rekli olarak Muaviye&#39;yi ve onun h&uuml;k&uuml;metini eleştirip tenkit ediyordu. Kardeşi İmam Hasan Muaviye&#39;nin hilafetinin hakkaniyeti, hatta onun ger&ccedil;ekte bir m&uuml;sl&uuml;man olduğunu kabul etmediği gibi, Seyyid-&uuml;ş Ş&uuml;heda da aynı şeyi yapıyordu. Yeri gelmişken b&uuml;y&uuml;k İslam alimlerinden ve Ehl-i S&uuml;nnet mensubu olan b. Kuteybe&#39;nin <em>El- İmame ve Siyase</em> kitabından bu konuda bir ka&ccedil; c&uuml;mleyi de sizlere aktarayım. Dineveri ş&ouml;yle yazıyor: İmam H&uuml;seyn&#39;in Muaviye&#39;ye karşı nasıl bir tavır sergilediğine ve ger&ccedil;ekten İmam H&uuml;seyn&#39;in Muaviye&#39;yi bir İslam halifesi, sultanı veya lideri olarak mı tanıyordu? Bu on yıl i&ccedil;erisinde onun hilafet, h&uuml;k&uuml;met ve liderliğini teyid mi ediyordu? Bu konuya a&ccedil;ıklık getirmek i&ccedil;in, Muaviye&#39;ye yazdığı mektubun bir ka&ccedil; c&uuml;mlesini aktarıyorum. H&uuml;seyn ibn-i Ali, Muaviye&#39;ye ş&ouml;yle yazıyor:</p>\n\n<p>\n	<strong><em>&quot;Ey Muaviye! Hicr b. Adiy Kindi&#39;ye ve onun Allah&#39;a muti, abid, bid&#39;atları k&ouml;t&uuml; bilen, iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındıran dostlarına mesajlar onların g&ouml;nderip eman ve g&uuml;vencede olduklarını s&ouml;yledikten sonra zalimce &ouml;ld&uuml;ren sen değil misin? Senin bu işin Allah&#39;a karşı c&uuml;r&#39;et g&ouml;stermek ve Allah&#39;ın ahdini basite indirgemektir. Ey Muaviye! Resulullah&#39;ın b&uuml;y&uuml;k sahabilerinden olan Amr ibn-i Hemek el-Huz&acirc;i&#39;yi &ouml;ld&uuml;ren sen değil misin? O insanın y&uuml;z&uuml; ibadetle yıprandığı gibi bedeni ibadetle zayıflamıştı. Sen ona mesajlar g&ouml;nderip, g&uuml;ven mektupları yazdıktan sonra onu &ouml;ld&uuml;rmedin mi? Eğer dağdaki ceylanlara o g&uuml;venceleri verseydin, mutmain olup dağdan inerek senin yanına gelirlerdi.</em></strong></p>\n\n<p>\n	<strong><em>Babasız Ziyad&#39;ı İslam d&ouml;neminde kendi baban Ebu S&uuml;fyan&#39;ın &ccedil;ocuğu olduğunu s&ouml;yleyen sen değil misin? Onu Ebu S&uuml;fyan&#39;ın oğlu zannettin, halbuki Peygamber ş&ouml;yle diyor: &quot;&Ccedil;ocuk (nikah sahibi) erkeğindir, zinak&acirc;r i&ccedil;in ise h&uuml;k&uuml;m Allah&#39;ın buyurduğu taştır&quot;. Daha sonra da m&uuml;sl&uuml;manları &ouml;ld&uuml;rmesi elleri ve ayaklarını kesip hurma ağacının dallarına asması i&ccedil;in onu m&uuml;sl&uuml;manlara baş belası kıldın (musallat ettin). Subhanallah! Ey Muaviye! Sanki sen bu m&uuml;sl&uuml;manlardan değilsin ve sanki m&uuml;sl&uuml;manların seninle bir ilişkisi yoktur. Ey Muaviye! Allah&#39;tan kork ve bunu bil ki Allah&#39;ın hi&ccedil; bir k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;ğ&uuml; eksiltmeden ve artırmadan sayan bir kitabı vardır. Ey Muaviye, bilki Allah bu işleri unutmaz.</em></strong></p>\n\n<p>\n	<strong><em>Zanlarla insanları &ouml;ld&uuml;r&uuml;yorsun&nbsp; ve halkı su&ccedil;luyorsun. Muaviye, sen şarab i&ccedil;en ve k&ouml;peklerle oynayan bir &ccedil;ocuğu (Yezid&#39;i) m&uuml;sl&uuml;manların emiri kılmak istiyorsun. Ben, senin kendini helaka doğru g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml; ve dinini mahvedip İslam &uuml;mmetini zavallı kıldığını g&ouml;r&uuml;yorum.&quot;</em></strong></p>\n\n<p>\n	Resulullah (s.a.a) iki reyhanı İmam Hasan ve İmam H&uuml;seyn hazretlerinin Muaviye b. Ebi S&uuml;fyan h&uuml;k&uuml;metine karşı tutumları, eleştirileri ve hakim g&uuml;ce karşı aldıkları tavırları işte bu c&uuml;mlelerde ortaya &ccedil;ıkıyor. İmam H&uuml;seyin&#39;in (a.s) mektubunun son b&ouml;l&uuml;m&uuml;nde, Yezid hakkında yazmış olduğu bu c&uuml;mlenin ifade ettiği ger&ccedil;eği bir kez de, meşhur Tarih&ccedil;i Ali b. H&uuml;seyin el-Mes&#39;udi&#39;den dinleyiniz. Mesudi Yezid hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Yezid ayyaş ve keyif ehli birisiydi. Yezid&#39;in, av hayvanları, k&ouml;pek, maymun ve panterleri vardı. S&uuml;rekli i&ccedil;ki ve şarap partileri d&uuml;zenliyordu. Yezid, İmam H&uuml;seyin&#39;in (a.s) şehadetinden sonra bir g&uuml;n şarap meclisinde oturmuştu, Ziyad&#39;ın oğlu da onun sağ tarafına oturmuştu, Yezid meclisin sakisine d&ouml;n&uuml;p ş&ouml;yle dedi:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Ey saki bana bir kadeh i&ccedil;ki ver</p>\n\n<p>\n	Sonra İbn-i Ziyad&#39;a d&ouml;n&uuml;ver</p>\n\n<p>\n	Şaraptan onu doyur &ccedil;&uuml;nk&uuml; o</p>\n\n<p>\n	Benim sırdaşım ve işimin eminidir.</p>\n\n<p>\n	Benim hilafetimin temelleri onunla sağlamlaştı</p>\n\n<p>\n	Ve H&uuml;seyn b. Ali&#39;yi &ouml;ld&uuml;rten o oldu.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mes&#39;udi, Yezid ve onun zul&uuml;mlerini sıraladıktan sonra ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Kesinlikle Firavun kendi halkı i&ccedil;erisinde Yezid&#39;den daha adildi ve havastan (&ouml;zel kişilerden) avama kadar kendi halkı i&ccedil;erisinde ona g&ouml;re daha insaflıydı&quot; Mes&#39;udi daha sonra ş&ouml;yle diyor: &quot;Yezid&#39;in bu adaletsizlik, takvasızlık, laubalilik ve dinsizliği İslam &uuml;mmeti ve milletini de etkilemiş oldu. Başka bir ifadeyle &quot;insanlar kendi padişahlarının dini &uuml;zerinedirler&quot; h&uuml;km&uuml;ne binaen Yezid&#39;in yaptıkları etrafındakileri de etkiledi. Yezid&#39;in yaptıkları &ccedil;evresinde olanları da etkiledi. Yezid&#39;in yaptığı k&ouml;t&uuml;l&uuml;kler ve işlediği g&uuml;nahları, onun dostları ve memurları da yapıyorlardı. Bir başka tabirle, onlar da cahiliye d&ouml;neminde işlenen k&ouml;t&uuml;l&uuml;kler ve rezaletleri yeniden başlattılar.</p>\n\n<p>\n	Başta halife olmak &uuml;zere h&uuml;k&uuml;met erkanı ve yetkililer cinayetk&acirc;r olunca, tabiiki halk da g&uuml;nahk&acirc;r ve isyank&acirc;r olacaktır. Onun d&ouml;neminde Mekke&#39;de a&ccedil;ık&ccedil;a şarkılar s&ouml;ylenip m&uuml;zik ve &ccedil;algı toplantıları d&uuml;zenlenmeye başlandı. Medine&#39;de durum b&ouml;yleydi.</p>\n\n<p>\n	Gayrı meşru eğlence ara&ccedil; ve gere&ccedil;leri kullanılmaya başl&acirc;dı. Halifelerinin a&ccedil;ık&ccedil;a şarap i&ccedil;tiği gibi halk a&ccedil;ık&ccedil;a şarap i&ccedil;iyordu.</p>\n\n<p>\n	İslam hilafeti makamında ve Peygamber&#39;in yerinde oturan Yezid&#39;in maymunları vardı. O maymunlarından birisine &quot;Ebu Kays&quot; diye sesliyordu. S&uuml;rekli olarak bu maymunla birlikteydi. Oturduğu meclislerde bu maymunu da getiriyor ve onun i&ccedil;in hazırlattığı d&ouml;şeğin &uuml;zerinde oturtuyordu. Yezid eğittiği bu maymunu dişi bir yabanı eşeğe bindiriyordu; bu hayvan da atlarla yarışmak i&ccedil;in eğitilmişti. S&uuml;rekli olarak &quot;Ebu Kays&quot;ı at yarışlarına katılması i&ccedil;in, zebraya bindirerek yuları da onun boynuna takıp koşturuyordu. Ebu Kays&#39;a ipekten dokulu sarı ve kırmızı renkli bir aba da giydiriyordu. İmam H&uuml;seyn&#39;in (a.s) Muaviye&#39;ye yazdığı mektupta Yezid hakkında s&ouml;ylemiş olduğu c&uuml;mlenin i&ccedil;eriği işte buydu.</p>\n\n<p>\n	Muaviye h.k. 60. yılın Receb ayında &ouml;lmesiyle Yezid onun yerine oturdu. Bazıları, İmam H&uuml;seyn&#39;in (a.s) Yezid&#39;e niye biat etmeyip şehadeti tercih etmesi hakkında ş&ouml;yle diyebilsen: &quot;İmam H&uuml;seyn (a.s) Yezid&#39;e biat etse de, etmezse de her iki durumda nihayet &ouml;ld&uuml;r&uuml;leceğini biliyordu. Dolayısıyla, İmam H&uuml;seyn Allah yolunda ve şerefli bir şekilde &ouml;lmeyi tercih etti ve şehid oldu.&quot; Bu ifadeden şu anlaşılıyor ki; İmam H&uuml;seyn &ouml;ld&uuml;r&uuml;lmeyeceğine kanaat getirmiş olsaydı Yezid&#39;e biat ederdi. Hayır! asla b&ouml;yle değildir. Bu s&ouml;z&uuml;n aslı yoktur; İmam H&uuml;seyn&#39;in makamı bunlardan &ccedil;ok y&uuml;ksektir. Şunu a&ccedil;ıklamam gerekir ki, kıyama yol a&ccedil;an fakt&ouml;rler ile en azından otuz sene &ouml;ncesinden itibaren şekillenmeye başlayan sapıklıkları, İslam&#39;ın inan&ccedil; ve ahkamındaki sarsıntıları mutalaa eden İmam H&uuml;seyn (a.s) h&uuml;kumet mekanizmasının İslam&#39;dan sapması sonucu, m&uuml;sl&uuml;manlar ve İslam &uuml;mmetindeki sapıklık ve sarsıntının konuşma ve vaaz yapmak gibi hareketlerle tedavi edilip giderilemiyecek bir hadde ulaştığı teşhisini koydu. Basit, sade ve bilhassa ferdi sapmaları, k&uuml;&ccedil;&uuml;k bir hareket, kıyam veya ferdi bir girişimle tedavi edip, kişiyi doğru yola getirmek m&uuml;mk&uuml;nd&uuml;r. Fakat sapıklık şiddetlenir y&uuml;ksek bir d&uuml;zeye ulaşırsa veya İslam milletinin en &ouml;nemli temel itikad&icirc; ve siyas&icirc; prensipleriyle ilgili olur veya toplumsal sapmalar vuku bulursa, bu t&uuml;r sapmaları asla kalemle, nutuk atmakla, basit ve zayıf hareketlerle d&uuml;zeltmek m&uuml;mk&uuml;n olamaz. Bunun i&ccedil;in İmam H&uuml;seyin (a.s), Hz. Ali ile İmam Hasan&#39;ın (a.s) o zamana kadar varmak istedikleri hedef i&ccedil;in yaptıkları hazırlıkların ancak derin, k&ouml;kl&uuml; ve kanlı bir kıyamla sonuca varacağı ve ancak b&ouml;yle bir kıyam ile Muaviye ve diğerlerinin İslam &uuml;metinin fesadı ve &ccedil;&ouml;k&uuml;ş&uuml; i&ccedil;in yaptıkları tahribatın &ouml;n&uuml;n&uuml;n alınabileceği teşhisini koymuş oldu. Tabiiki İmam kendi kıyamının nedenlerini herkesten daha g&uuml;zel bir ifadeyle a&ccedil;ıklamaktadır. Bakalım İmam H&uuml;seyn (a.s) kıyamının nedenlerini nasıl a&ccedil;ıklıyor, nereden başlayıp nerede bitiriyor.</p>\n\n<p>\n	Ben, İmam H&uuml;seyn&#39;in (a.s) muhtelif zamanlarda yapmış olduğu konuşmalardan, tertibine riayet ederek şu sonuca vardım. Seyyid-&uuml;ş Şuheda İmam H&uuml;seyn (a.s) başlangı&ccedil;ta kıyamının nedenleri ve başlatacağı hareket hakkında a&ccedil;ık konuşmuyordu. Tedricen, kendi hareketini tanıtmaya ve kıyamının nedenleri hakkında halka bilgi vermeye başladı. İmam, Medine-i M&uuml;nevere&#39;de yazıp kardeşi Muhammed-i Hanefiye&#39;ye verdiği vasiyetnameden tutun &quot;Beyze&quot; b&ouml;lgesinde H&uuml;r b. Yezid-ir Riyahi ve beraberinde bulunanlara hitaben yaptığı en son ve en a&ccedil;ık konuşmasına kadar tedricen, ni&ccedil;in kıyam ettiğini ve neden sessiz kalamıyacağını ve ilk etapta hakim mekanizmayı sarmış olan sapma ve bozukluklar ile m&uuml;sl&uuml;manların yaşamının t&uuml;m boyutlarına da sı&ccedil;rayan bu sapma ve bozukluğun ancak şiddetli bir kıyam, şehadet ve din yolunda fedakarlıktan bulunulmasıyla tedavi olunabileceğini aşamalı ama a&ccedil;ık bir dille m&uuml;sl&uuml;manlara anlatıp gerekli a&ccedil;ıklamada bulunuyordu. Allame Meclisi <em>Bihar-ul Envar</em> kitabının onuncu cildinde, İmamiye ulemasından biri olan Muhammed İbn-i Ebi Talib&#39;in <em>Maktel</em> kitabından ş&ouml;yle rivayet nakletmiştir: Medine valisi Yezid&#39;e biat etmesi i&ccedil;in İmam&#39;a baskı yaptığında, İmam iki gece ard arda Peygamber efendimizin mezarının başına gidip namaz kılarak dua etti. İkinci gecesinde İmam H&uuml;seyn (a.s) Reslulullah&#39;ın (s.a.a) kabrini ziyaret edip bir ka&ccedil; rekat namaz kıldıktan sonra şu c&uuml;mleyi s&ouml;yledi:</p>\n\n<p>\n	<strong><em>&quot;Allah&#39;ım; bu senin Peygamberinin kabridir&quot;&nbsp; </em></strong></p>\n\n<p>\n	<strong><em>Allah&#39;ım; ben senin Peygamberi&#39;nin kızının oğluyum.</em></strong></p>\n\n<p>\n	<strong><em>&quot;Allah&#39;ım senin de iyi bildiğin bir durum başıma gelmiştir&quot;</em></strong>&nbsp; Bazıları bu c&uuml;mleyi ş&ouml;yle yorumlayabilir: &quot;Allah&#39;ım; beni &ouml;ld&uuml;rmek istiyorlar ve teslim olmaktan başka &ccedil;arem yoktur, beni &ouml;ld&uuml;recekler, teslim olmazsam da &ouml;ld&uuml;recekler&quot; Fakat hi&ccedil; bir m&uuml;sl&uuml;manın bu c&uuml;mleyi b&ouml;yle yorumlamamalıdır. Yani, &quot;Allah yolunda şehadet tehlikesiyle karşı karşıya kalan İmam H&uuml;seyn (a.s) dedesi Resulullah&#39;ın (s.a.a) mezarının yanıbaşına giderek yakınıyor, y&uuml;reksizliği ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; beyan ediyor!&quot; şeklinde d&uuml;ş&uuml;nmemelidir. Amr ibn-i Cumuh&#39;un adını işitenleriniz vardır. Amr, &ouml;nceleri Medine halkının puthanesinin perdedarlığını yapıyor ve anahtarlarını yanında taşıyordu, bu adam senelerce putperest idi ve &ouml;mr&uuml;n&uuml;n &ccedil;oğunu putperestlikte ge&ccedil;irmiştir, yaşlanınca m&uuml;sl&uuml;man oldu. İslam onun &ccedil;&ouml;km&uuml;ş ve kokuşmuş ruhunu &ouml;yle bir temizleyip harekete ge&ccedil;irdi ki, Uhud savaşı i&ccedil;in yola &ccedil;ıkarken ellerini kaldırıp.</p>\n\n<p>\n	&quot;Allah&#39;ım; şehadeti bana rızık eyle. Allah&#39;ım; bu gazveden eli boş ve &uuml;mitsiz bir halde beni evime geri d&ouml;nderme. Allah&#39;ım; m&uuml;sl&uuml;man bir ferd olarak ben Amr b. Cumuh şehadet aşkı ve &uuml;midiyle yola &ccedil;ıkıyorum&quot; şeklinde dua etti<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> &Ouml;mr&uuml;n&uuml;n b&uuml;y&uuml;k bir kısmını putperestlikte ge&ccedil;iren ve şirkte uzun bir ge&ccedil;mişi olan bir insan, m&uuml;sl&uuml;man olduktan sonra, İslam, ruhunu &ouml;ylesine cilayıp marifet ve Allah aşkını y&uuml;reğinde zirveye &ccedil;ıkarıyor ki, Allah yolundaki bir gazveden sağlık ve selametlikle ailesine ve yakınlarına d&ouml;nmeyi &uuml;mitsizlik ve mahrumiyet sayıyorsa Emir-el M&uuml;minin Ali b. Talib&#39;in oğlu H&uuml;seyn dedesinin mezarının başına gelip ona yakınması ve &quot;Ya Resulullah; benim imdadıma yetiş yoksa beni &ouml;ld&uuml;recekler&quot; demesinin ne anlamı olabilir. Hayır, asla b&ouml;yle olamaz.</p>\n\n<p>\n	Evet, H&uuml;seyn b. Ali (a.s) Resulullah&#39;ın (s.a.a) mezarının yanıbaşında ş&ouml;yle diyor: &quot;Allah&#39;ım; senin de iyi bildiğin bir durum başıma gelmiştir.&quot; Peki durum nedir?</p>\n\n<p>\n	O durum, İmam H&uuml;seyn&#39;in (a.s) da teşhis ettiği gibi, İslam toplumunda başg&ouml;steren şiddetli sapmalar ile &uuml;z&uuml;c&uuml; -sosyal, siyasi ve ahlaki- bozukluk ve &ccedil;&ouml;k&uuml;nt&uuml;lerdir. Ayrıca İmam H&uuml;seyn derin ve dakik bilinci ve t&uuml;m İslam&icirc; boyutları g&ouml;z &ouml;n&uuml;nde bulundurarak, &ccedil;ok y&ouml;nl&uuml; bir hareket ve şehadet olmaksızın İslam toplumunu bu tehlikeden kurtarmanın ve sapıklıktan uzaklaştırmanın olamıyacağı sonucuna varıyor. İşte baş g&ouml;steren durum budur.</p>\n\n<p>\n	Daha sonra İmam ş&ouml;yle diyor:</p>\n\n<p>\n	<strong><em>&quot;Allah&#39;ım; ben marufu seviyor ve m&uuml;nkeri ise kabul edemiyorum&quot;</em></strong></p>\n\n<p>\n	Bu c&uuml;mle ile İmam H&uuml;seyin (a.s) a&ccedil;ıklamaya &ccedil;alaştığı şeye biraz daha yaklaşıyor. Fakat ifade tarzı halkın genelinin anlayıp ne demek istediğini kavrayamadıkları bir niteliktedir: <strong><em>&quot;Allah&#39;ım; sen marufu sevdiğimi ve m&uuml;nkere ise d&uuml;şman olduğumu biliyorsun.</em></strong><em> <strong>Ey kerem ve celal sahibi olan rabbim; ben bu mukaddes kabir ve onun sahibinin (Resulullah&#39;ın) y&uuml;z&uuml; suyu h&uuml;rmetine hem kendin ve hem de Resulullah&#39;ın razı ve hoşnut olacağı yolu bana g&ouml;stermeni istiyorum.&quot;</strong></em></p>\n\n<p>\n	Seyyid-&uuml;ş Ş&uuml;heda konuşmasının burasına kadar marufu (iyiliği) emredip m&uuml;nkerden (k&ouml;t&uuml;l&uuml;kten) alıkoymak i&ccedil;in kıyam edeceğini g&ouml;stermiş oldu. Ama onun iyiliği emredip k&ouml;t&uuml;l&uuml;kten alıkoymaktan maksadı ne idi? Belki de İmam H&uuml;seyn&#39;in vasiyetnamesini g&ouml;r&uuml;p bu s&ouml;zlerini işiten bazı kimseler, İmam&#39;ın Kufe&#39;ye gidip&nbsp; esnafa ve fırıncılara &ouml;l&ccedil;&uuml; ve tartılarında dikkatli olmalarını ve t&uuml;ccarlara ise faiz yemeyin, şeriate aykırı ticaret yapmayın, gibi tavsiyelerde, &ouml;ğ&uuml;tlerde bulunacağını ve bunun m&uuml;nkerden nehyetme olduğunu; Kufe gen&ccedil;lerine namazdan gaflet etmeme gibi benzeri emir ve tavsiyelerde bulunacağını, bunun ise maruf ve iyiliği emretmek olduğunu zannetmiş olabilirler. Hayır, maksat bu değildir. Bunun &ccedil;ok &uuml;st&uuml;nde bir hedefi ama&ccedil; edinmiştir. &Ccedil;&uuml;nk&uuml; bu kadarını Kufe şehrinin hatip ve vaizleri de yapabilirlerdi. Buraya kadar İmam H&uuml;seyn (a.s) kendi ama&ccedil; ve hedefini herkesin anlayacaği bir dille a&ccedil;ık&ccedil;a beyan etmemiştir. Yine <em>Bihar-ul Envar</em>&#39;ın onuncu cildinde, Muhammed ibn-i Ebi Talib Musevi&#39;nin Maktel&#39;inden ş&ouml;yle nakledilmektedir: Hz. H&uuml;seyn (a.s) Medine&#39;den &ccedil;ıkmak istediğinde bir vasiyetname yazıp kardeşi Muhammed b. Hanefiye&#39;ye verdi. Vasiyetnamede ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	<strong><em>&quot;Esirgeyen ve bağışlayan Allah&#39;ın adıyla. </em></strong></p>\n\n<p>\n	<strong><em>Bu, H&uuml;seyn b. Ali&#39;nin, b. Hanefiye diye meşhur olan kardeşi Muhammed&#39;e ettiği vasiyetnamesidir.&quot; Muhakkak ki H&uuml;seyn Allah&#39;tan başka bir ilahın bulunmadığına, O&#39;nun tek ve ortağının olmadığına ve Muhammed&#39;in (s.a.a) ise onun kulu ve resul&uuml; olup hak ile hakkın yanından geldiğine şehadet getirmektedir.</em></strong></p>\n\n<p>\n	<strong><em>H&uuml;seyn b. Ali, cennet ve cehennemin hak olduğuna, kıyametin kopacağına ve bunda ş&uuml;phe bulunmadığına, hesap ve kitap g&uuml;n&uuml;n gelip &ccedil;atacağına ve bunda bir şek ve ş&uuml;phenin bulunmadığına ve Allah&#39;ın kabirlerde bulunanları haşir neşir i&ccedil;in hesaba &ccedil;ekeceğine şehadet getirip inanmaktadır.&quot;</em></strong></p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;n s&ouml;zlerden sonra H&uuml;seyn (a.s) neyi a&ccedil;ıklamak istiyor?</p>\n\n<p>\n	<strong><em>&quot;Doğrusu ben azgınlık, şer, fesad veya zul&uuml;m etmek i&ccedil;in kıyam etmiyorum.&quot;</em></strong></p>\n\n<p>\n	Yani, benim bu kıyam ve hareketim, nefsani bir hareket, normal bir kıyam veya beşeri eğilimler, nefsi istek ve arzulara dayalı bir hareket değildir. Ben keyif i&ccedil;in, eğlenmek, gezip tozmak veya bozgunculuk yapmak i&ccedil;in yola &ccedil;ıkmıyorum; zul&uuml;m ve azgınlık yapma yoluna da koyulmuş değilim. Sonra ş&ouml;yle deva ediyor:</p>\n\n<p>\n	<strong><em>&quot;Ben ceddimin (s.a.a) &uuml;metinde ıslah yapmak -durumunu d&uuml;zeltmek- i&ccedil;in &ccedil;ıkış yapmış bulunuyorum.&quot;</em></strong></p>\n\n<p>\n	Bu c&uuml;mle ile İmam H&uuml;seyn (a.s) k&ouml;kl&uuml; ve korkun&ccedil; bir toplumsal sapıklığın mevcudiyetine ve kanlı bir kıyam olmadan bu bozukluk ve &ccedil;&ouml;k&uuml;nt&uuml;n&uuml;n d&uuml;zeltilemiyeceğini beyan etmiş oluyor.</p>\n\n<p>\n	&Ouml;yle k&ouml;kl&uuml; bir bozukluk ve sapıklık ki; H&uuml;seyn b. Ali&#39;den başkasının ıslah etmesi m&uuml;mk&uuml;n değildi. Daha &ouml;nce de belirttiğimiz gibi bu bozukluk konuşma, veya k&uuml;lt&uuml;rel &ccedil;alışmayla d&uuml;zeltilebilecek t&uuml;rden bir bozukluk değildi. Fakat hen&uuml;z İmam&#39;ın kıyamının asıl hedefi a&ccedil;ıklık kazanmamıştır.</p>\n\n<p>\n	<strong><em>&quot;Ve iyiliği emredip k&ouml;t&uuml;l&uuml;kten nehyetmek, ceddim Resulullah ile babam Ali b. Ebi Talib gibi hareket etmek istiyorum (onların yaptığını yapmak istiyorum). Kim hakkı kabul ederse -ne g&uuml;zel,- Allah hakka daha yakındır.</em></strong></p>\n\n<p>\n	<strong><em>Her kimde kabul etmezse Allah benimle bu kavim arasında hak ile h&uuml;k&uuml;m verinceye kadar sabırlı olacağım. O, h&uuml;k&uuml;m verenlerin en hayırlısıdır. Ey kardeşim! Bu benim sana olan vasiyetimdir. Benim başarım ancak Allah&#39;tandır, ben O&#39;na tevekk&uuml;l edip O&#39;na d&ouml;neceğim.&quot;</em></strong></p>\n\n<p>\n	Tabiiki burada &quot;ben sabredeceğim&quot; c&uuml;mlesinden maksat elimi kolumu bağlayıp gelişmelere seyirci kalacağım değil, bilakis şunu demek istiyor, &quot;tek başıma da kalsam sabırla bu yola gidecek ve hedefe ulaşacağım.&quot; <em>Keşf-ul Gumme</em> kitabında Ali b. İsa Erbili, Muhammed b. T&acirc;lh&acirc;&#39;dan ve ayrıca Seyyid b. Tavus&#39;un Luhuf kitabında ş&ouml;yle nakledilmiştir: İmam H&uuml;seyn (a.s) Şaban ayının &uuml;&ccedil;&uuml;nde Mekke&#39;ye vardı ve Zilhicce ayının sekizine kadar Mekke&#39;de kaldı. Yani Şaban, Ramazan, Şevval ve Zilkaide aylarını Mekke&#39;de ge&ccedil;irdi. Hi&ccedil;bir kimse Peygamber torununun sekiz Zilhicce&#39;de hacc menasikini (amellerini) yerine getirmeden Mekke&#39;den ayrılacağını ve hacc i&ccedil;in giydiği ihramını umre niyetine &ccedil;evirip, umreyi yerine getirip &ccedil;ıkaracağını aklının ucundan bile ge&ccedil;irmiyordu. Irak&#39;a gitmek istediğinde ayağa kalkıp bir hitabe irad etti.</p>\n\n<p>\n	Dikkat edin burada arzedeceğim bazı noktalar vardır; bu noktalar Seyyid-uş Ş&uuml;heda İmam H&uuml;seyin&#39;in s&ouml;zlerinden bir&ccedil;oğunun anlaşılıp idrak edilebilmesi i&ccedil;in bir anahtar rol&uuml;n&uuml; ifa edebilir. İmam&#39;ın hutbesinin ilk kısmı Allah&#39;a hamd ve sena ile Hatem-ul Enbiya&#39;ya selat ve selamdan sonra ş&ouml;yle başlıyor:</p>\n\n<p>\n	<em>&quot;<strong>Gerdanlığın gen&ccedil; bir kızın boynuna iz bıraktığı gibi &ouml;l&uuml;m insan oğlunun boynunda iz bırakmıştır (insan i&ccedil;in taktir edilmiştir).&quot;</strong></em></p>\n\n<p>\n	S&ouml;z yine aynı s&ouml;zd&uuml;r, ama anlaşılan şu ki; İmam, Mekke&#39;de daha a&ccedil;ık bir dille konuşup halkı olan ve olacak olan şeyler hakkında bilin&ccedil;lendirmeye ve onları gelişmelerle daha yakından tanıştırmaya &ccedil;alışıyor. &Ouml;l&uuml;mden, şehadetten, fedak&acirc;rlıktan bahsediyor. Kesinlikle bu ifadelerden kasıt şudur ki; İslam &uuml;mmetindeki sapıklık, fesat ve bozukluk, artık mali fedak&acirc;rlıklarla, kalem ve yazıyla, dini meclisler teşkil etmek ve benzeri teşebb&uuml;slerle d&uuml;zelmeyecek, ıslah olmayacak duruma ulaşmıştır. Hatta H&uuml;seyn b. Ali&#39;nin kendisi dahi dini hitabelerde bulunsa bile İslam &uuml;mmetinin bu derin yarası tedavi olunamaz. &quot;&Ouml;l&uuml;m insanoğluna taktir edilmiştir.&quot; Toplumsal bozukluk ve &ccedil;&ouml;k&uuml;nt&uuml; ıslahı, &ouml;l&uuml;m ve şehadet, o da H&uuml;seyn b. Ali gibi birisinin şehadeti olmaksızın m&uuml;mk&uuml;n olamaz. Bu hitabede hep şehadetten, &ouml;l&uuml;mden, Peygamber&#39;in yanına gitmekten ve Irak &ccedil;&ouml;llerinin a&ccedil; kurtlarının eline d&uuml;şmekten kısacası b&ouml;yle seferin nihayetinin bu olacağından s&ouml;z edilmektedir. Bilindiği gibi İmam H&uuml;seyn (a.s) hicri 60 yılında, Zilhicce ayının yedisinde Mescid-ul Haram veya halk arasında bu hutbeyi irad ettiğinde g&ouml;r&uuml;n&uuml;rde durum İmam H&uuml;seyn&#39;in (a.s) lehine idi ve halkın geneli Yezid b. Muaviye&#39;nin h&uuml;kumetten &ccedil;ekileceği veya onun h&uuml;kumetinin &ccedil;&ouml;keceği ve H&uuml;seyn b. Ali&#39;nin hilafete ulaşacağını zannediyordu. &Ccedil;&uuml;nk&uuml; İmam&#39;ın Kufe&#39;ye g&ouml;nderdiği &ouml;zel temsilcisi M&uuml;slim b. Akiyl&#39;in de g&ouml;nderdiği mektup ve mesajlarında halkın t&uuml;m&uuml;n&uuml;n İmam H&uuml;seyin&#39;e biat ettiğini, ondan başkasını İmam ve halife olarak tanımadıklarını ve onun y&ouml;netiminden gayrı başkasının y&ouml;netimini kabul etmiyeceklerini dile getirip, hemen gel, diyordu. B&ouml;ylesine olumlu, &uuml;mit verici ve istenilen bir ortamda, İmam şehadet, &ouml;l&uuml;m ve Irak kurtlarının vahşiliğinden s&ouml;z ediyor. S&ouml;z&uuml;n &ouml;z&uuml;; H&uuml;seyn b. Ali (a.s) olarak benim teşhisim şudur diyordu; şehadet ve &ouml;l&uuml;m&uuml; g&ouml;z&ouml;n&uuml;ne almadan bu şartlarda toplumu ıslah etmek i&ccedil;in adım atmak bir yarar sağlamıyacaktır. &Ouml;l&uuml;m&uuml; insanoğlunun boynuna bir gerdanlık gibi takmışlardır.</p>\n\n<p>\n	Benim teşhisim budur ki, ben ceddim Resulullah ve babam Ali b. Ebi Talib&#39;in yanına gitme yoluna koyulmazsam bu sapıklık ve bozukluk tedavi edilmez.</p>\n\n<p>\n	<strong><em>&quot;Hz. Yakub, oğlu Yusuf&#39;un aşk ve hasretinde yandığı gibi ben de şehadete aşığım ve onun hasretiyle yanıyorum. Benim i&ccedil;in Allah Teala tarafından bir &ccedil;arpışma yeri ve şehadet mekanı se&ccedil;ilmiştir ve ben oraya doğru gidiyorum.&quot;</em></strong></p>\n\n<p>\n	Bu c&uuml;mleden, planın ilahi bir plan olduğu ve H&uuml;seyn b. Ali&#39;nin eliyle &ccedil;izilmediği anlaşılmaktadır. Yani Allah Teala, b&ouml;yle bir sapıklık ve dinden uzaklaşmaya karşı koymak i&ccedil;in şehadet ve fedak&acirc;rlıkta bulunmayı benim i&ccedil;in mukadder kılmıştır. Daha sonra konuyu daha a&ccedil;ık bir dille ifade edip ş&ouml;yle diyor:</p>\n\n<p>\n	<strong><em>&quot;&Ccedil;ok ge&ccedil;meden Irak&#39;ın a&ccedil; kurtlarının karınlarını doyurmak, i&ccedil;in Nevavis ve Kerbela arasında bana saldırdıklarını ve uzuvlarımı par&ccedil;aladıklarını g&ouml;r&uuml;r gibiyim.</em></strong></p>\n\n<p>\n	<strong><em>Onlar a&ccedil; karınlarını, ben ise toplumu ıslah etmek i&ccedil;in m&uuml;cadele edeceğim. -Takdir- kalemi ile yazılan g&uuml;nden -şeyden- ka&ccedil;ış ve kurtuluş yoktur.&quot;</em></strong></p>\n\n<p>\n	Biz Peygamber&#39;in Ehl-i Beyt&#39;i Allah&#39;ın istediği şeye razı ve hoşnuduz ve Allah&#39;ın bizim i&ccedil;in hoş g&ouml;rd&uuml;ğ&uuml;n&uuml; hoş g&ouml;r&uuml;r&uuml;z, O&#39;nun bizim i&ccedil;in beğendiği şeyi beğeniriz.</p>\n\n<p>\n	<strong><em>&quot;Allah&#39;ın rızası biz Ehl-i Beyt&#39;in rızasıdır, O&#39;nun bela ve imtihanı karşısında sabrederiz ve O da sabırlıların sevap ve m&uuml;kafatını bize verir. Resulullah&#39;ın (s.a.a) bedeninin par&ccedil;ası olan evlatları, ondan hi&ccedil;bir zaman ayrı d&uuml;şmezler. Cennette onun yanında olurlar.&quot;</em></strong></p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar Peygamber&#39;in (s.a.a) hoşnutluğu ve g&ouml;z&uuml;n&uuml;n aydınlığına vesiledirler.</p>\n\n<p>\n	Sonu&ccedil; olarak İmam s&ouml;zlerini olduk&ccedil;a &ouml;nemli olan şu c&uuml;mle ile tamamlıyor: <strong><em>&quot;Herkes bilsin ki, bizim uğrumuzda canından ge&ccedil;en ve Allah&#39;a ulaşmak i&ccedil;in kendisini feda etmeye hazır olan kimse bizimle birlikte hareket etmelidir, &ccedil;&uuml;nk&uuml; ben yarın sabah erkenden hareket edeceğim inşaallah.&quot; </em></strong>Bu c&uuml;mle &uuml;zerinde dikkatle durmak gerekir.</p>\n\n<p>\n	Her zamanda &ccedil;eşitli vesile ve yollardan yararlanarak Allah&#39;ın dinini, halkın hakkını ve toplumun mutluluğunu savunmak m&uuml;mk&uuml;nd&uuml;r. Bu vesile ve gere&ccedil;ler Allah&#39;ın dini uğrunda mal harcamak, konuşmak, m&uuml;sl&uuml;manlar i&ccedil;in yararlı kitaplar telif etmek veya benzeri k&uuml;lt&uuml;rel faaliyetlerde bulunmak şeklinde olabilir. Fakat Seyyid-uş Ş&uuml;heda İmam H&uuml;seyin (a.s) son c&uuml;mlesiyle konuyu noktalayıp h&uuml;cceti tamamlamış oldu. İmam, dolaylı olarak şu beyanda bulundu: Bu g&uuml;n kimsenin mal, kalem veya hitap ile İslam&#39;a yardım edebileceği g&uuml;n değildir. Ben fedak&acirc;r can istiyorum, kim can vermeye hazır ise yarın sabah bizimle hareket etsin. Kimse şu d&uuml;ş&uuml;nceye kapılmasın ki, İmam kıyam başlattığına g&ouml;re ben de 50 dinar vereyim veya Abdullah b. H&uuml;rr-i Cu&#39;fi de desin ki; ben de atılgan ve &ccedil;evik bir at vereceğim, başka birisi de, ben beş kılı&ccedil; vereceğim, bir diğeri de ben 7 zırıh ve d&ouml;rt mızrak vereceğim, demesin. &Ccedil;&uuml;nk&uuml; mesele artık bu vesilelerle &ccedil;&ouml;z&uuml;mlenmeyecek kadar derindir, din &ccedil;&ouml;kmek &uuml;zeredir, kim can vermeye hazırsa buyursun yarın benimle hareket etsin.</p>\n\n<p>\n	Allah yolunda kanını verip Allah Teala&#39;ya kavuşmak isteyen varsa bizimle hareket etsin. Ben yarın sabah bu yola koyulacağım.</p>\n\n<p>\n	Kerbela kıyamına yol a&ccedil;an fakt&ouml;rler ve kıyamın başlangıcı kısaca anlattığımız şekilde gelişti. Şimdi de Aşura g&uuml;n&uuml; ve savaş sahnesi hakkında &ouml;zetle mersiye nitelikli birka&ccedil; c&uuml;mleyi sizlere sunmak istiyorum:</p>\n\n<p>\n	İmam H&uuml;seyn Aşura g&uuml;n&uuml;, Kufe halkının kendisini &ouml;ld&uuml;rmek i&ccedil;in ısrar edip sabırsızlaştıklarını ve ger&ccedil;ekten de kendisini &ouml;d&uuml;receklerini g&ouml;r&uuml;nce bir Kur&#39;an alıp a&ccedil;arak başının &uuml;zerine koyuktan sonra ş&ouml;yle feryat etti:</p>\n\n<p>\n	<strong><em>&quot;Ey Irak halkı! Benimle sizin aranızda bu Kur&#39;an ve ceddim Resulullah (h&uuml;kmedecektir). Kur&#39;an&#39;ın Tathir ayeti, M&uuml;bahele ayet&icirc;, ve suresine bakın, Resulullah&#39;ın s&uuml;nnetine bir g&ouml;z atın, eğer beni &ouml;ld&uuml;rmek sizin i&ccedil;in caiz ise &ouml;ld&uuml;r&uuml;n ve eğer caiz değilse vazge&ccedil;in.&quot;</em></strong> Burada, Seyyid-uş Ş&uuml;heda Kufe halkının dini duygularını tahrik etmeye &ccedil;alışıyor; fakat &ccedil;ok ge&ccedil;meden bu halkın dini duygudan yoksun olduğu ortaya &ccedil;ıkıyor. Seyyid-uş Ş&uuml;heda başka bir yola baş vuruyor, Kufe halkının insan&icirc; dugusunu tahrik etmeye &ccedil;alıştırıyor. Kufe halkının dini olmazsa ve ahirete inanmazlarsa en azından insandırlar ve insanın da insan&icirc; duygu ve şefkati olur ve bundan yararlanmak m&uuml;mk&uuml;n olabilir, diye d&uuml;ş&uuml;nm&uuml;ş olacak ki, susuzluktan ağlayan bir &ccedil;ocuğun elinden tutup &ccedil;adırdan dışarı &ccedil;ıkardı ve: <strong><em>&quot;Ey Irak halkı; bana merhamet etmiyorsanız, en azından bu su&ccedil;suz masum &ccedil;ocuğa merhamet edin.&quot;</em></strong> dedi. Bunun &uuml;zerine Irak halkı bir okla yavrucağızın boğazını hedef alarak insan&icirc; şefkat ve merhametten de yoksun olduklarına dair İmam&#39;a kesin bir belge verip son s&ouml;zlerini s&ouml;ylemiş oldular.</p>\n\n<p>\n	Ve b&ouml;ylece İmam hak ve batıl saflarının birbirinden ayrılması ve h&uuml;ccetin batıl taraftarlarına tamamlanması i&ccedil;in bu kavmin ne dini, ne inancı, ne imanı ve ne de beşeri duygu, şefkat ve muhabbetinin bulunmadığını isbatlanmış oldu.</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	<strong><em>Vesselamu Aleykum ve Rahmetullah</em></strong></p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<table align=\"left\" cellpadding=\"0\" cellspacing=\"0\" hspace=\"0\" vspace=\"0\" width=\"440\">\n	<tbody>\n		<tr>\n			<td align=\"left\">\n				<div>\n					<p align=\"left\">\n						<em>İmam H&uuml;seyn (a.s):</em></p>\n\n					<p align=\"center\">\n						&nbsp;</p>\n\n					<p align=\"center\">\n						<strong><em>&quot;Allah&#39;ım; sen marufu sevdiğimi ve m&uuml;nkere ise d&uuml;şman olduğumu biliyorsun.</em></strong><em> <strong>Ey kerem ve celal sahibi olan rabbim; ben bu mukaddes kabir ve onun sahibinin (Resulullah&#39;ın) y&uuml;z&uuml; suyu h&uuml;rmetine hem kendin ve hem de Resulullah&#39;ın razı ve hoşnut olacağı yolu bana g&ouml;stermeni istiyorum.&quot;</strong></em></p>\n\n					<p align=\"right\">\n						&nbsp;</p>\n\n					<p align=\"right\">\n						<em>Muhammed b. Ebi Talib&#39;in Maktel&#39;i, </em></p>\n				</div>\n			</td>\n		</tr>\n	</tbody>\n</table>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Muruc-ez Zeheb, (M&yacute;s&yacute;r bask&yacute;s&yacute; H.1367-M.1948) c.2, s.426: Baz&yacute;lar&yacute; da diyorlar ki, kendi ailesine 250 dirhem ve kendi k&yacute;l&yacute;c&yacute;yla Kur&#39;an&#39;&yacute; miras olarak b&yacute;rakt&yacute;.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Muruc-ez Zeheb, c.2, s.341.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- el-Kamil, c.3, s.205.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- el-&Yacute;mame ve Siyase, c.1, s.19; &Yacute;bn-i Kuteybe Abdullah b. M&uuml;sl&uuml;m, h. 1356 M&yacute;s&yacute;r bas&yacute;m&yacute;.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Siret-i Resulullah el-&Yacute;sti&#39;ab, Usd-ul-Gabe, ve el-&Yacute;sabe.</p>\n	</div>\n</div>','İmam Hüseyin\'in (A.S)  Kıyamı','','publish','closed','open','','imam-huseyinin-a-s-kiyami','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2837',0,'post','',0),(2838,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	<span style=\"font-size:14px;\"><em>Bug&uuml;nlerde kulaklarımız bir kez daha H&uuml;seyin ve Zeynep adıyla, Kerbel&acirc; ve Aşura y&acirc;dıyla &ccedil;ınlıyor. Bir kez&nbsp; daha h&uuml;z&uuml;nleniyor kalplerimiz; bir kez daha boşalıyor g&ouml;zlerimizden yaşlar. Neden acaba? Niye ağlıyoruz? Neye ağlıyoruz? Neden &uuml;z&uuml;l&uuml;yoruz? Neye &uuml;z&uuml;l&uuml;yoruz? Kimdir H&uuml;seyin? Kimdir Zeynep? Nedir Aşura ve neresidir Kerbela?</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>K&acirc;inat efendisi, Seyyidu&#39;l-Enbiya, Resul-i Kibriya&#39;nın g&ouml;z nuru, Emir&uuml;&#39;l-M&uuml;minin Aliyy&uuml;&#39;l-Murtaza&#39;nın ciğerparesi, d&uuml;nya kadınlarının efendisi Hz. Fatıma&#39;nın canı, ruhudur H&uuml;seyin. N&uuml;b&uuml;vvet ve risalet bağının şah g&uuml;l&uuml;, kızıl g&uuml;l&uuml;, imamet ve velayet semasının &uuml;&ccedil;&uuml;nc&uuml; yıldızı, parlak yıldızı, kızıl yıldızı; &ouml;zg&uuml;r insanların &ouml;nderi, &ouml;rneği, hakikat yolcularının kıblesi, insanlık muallimi, izzet, adalet ve h&uuml;rriyet &ouml;ğretmeni, sevgi ve saadet rehberi, ubudiyyet ve irfanın en b&uuml;y&uuml;k &uuml;stadı, aşk ve şahadet &ouml;nc&uuml;s&uuml;, &acirc;şık g&ouml;n&uuml;llerin aşkı, hazin sevdası.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Evet, biz b&ouml;yle bir insan&uuml;st&uuml; insana ağlıyoruz, H&uuml;seyin&#39;e ağlıyoruz, Resulullah&#39;ın daha ilk d&uuml;nyaya geldiği sırada g&ouml;zyaşlarına boğduğu H&uuml;seyin&#39;e, omuzlarında b&uuml;y&uuml;t&uuml;p &quot;H&uuml;seyin bendendir, ben de H&uuml;seyin&#39;denim&quot; dediği H&uuml;seyin&#39;e. Evet biz H&uuml;seyin&#39;e ağlıyoruz, mazlumiyete ağlıyoruz, yalnızlığına ağlıyoruz, faziletlerin yalnızlığına, hak ve hakikatin yalnızlığına, İslam&#39;ın, Kur&#39;an&#39;ın, Resulullah&#39;ın yalnızlığına, Ehlibeyti&#39;nin, evlatlarının yalnızlığına, aslanların, yiğitlerin al kanlar i&ccedil;inde yatmasına, zincirlere vurulmasına; &ccedil;akalların, &ccedil;apulcuların baş tacı edilmesine ağlıyoruz.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Evet, biz H&uuml;seyin&#39;in, yani b&uuml;t&uuml;n Enbiya&#39;nın şahadetine ağlıyoruz. H&uuml;seyin&#39;in, yani Resulullah&#39;ın şahadetine ağlıyoruz. H&uuml;seyin&#39;in, yani Ali&#39;nin şahadetine ağlıyoruz. H&uuml;seyin&#39;in, yani Fatıma&#39;nın şahadetine ağlıyoruz. H&uuml;seyin&#39;in, yani Hasan-ı M&uuml;cteba&#39;nın şahadetine ağlıyoruz. H&uuml;seyin&#39;in yani b&uuml;t&uuml;n Ehlibeyt&#39;in şahadetine ağlıyoruz. Zira H&uuml;seyin, b&uuml;t&uuml;n enbiyanın varisi, Resulullah&#39;ın vasisi, b&uuml;t&uuml;n evliyanın z&uuml;bdesidir. Evet, Kerbela&#39;da H&uuml;seyin&#39;i şehit edenler, b&uuml;t&uuml;n enbiya ve evliyayı şehit ettiler aslında.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Peki, kimdir tarihin bu en korkun&ccedil; cinayetini işleyen zalimler, caniler?</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Nurdan ka&ccedil;an yarasalar, Bedir ve Uhud&#39;ların, Hendek, Hayber ve Huneyn&#39;lerin intikamı hırsıyla kavrulan, Hz. Hamza&#39;nın ciğerleriyle y&uuml;reklerini serinletemeyen n&uuml;b&uuml;vvet ve velayetin, hak ve hakikatin yeminli d&uuml;şmanları. Onlar ki, sultanı razı etme pahasına Rahman&#39;ı gazaplandırdılar; Resul&#39;&uuml;n bağrını kanla doldurdular. Evet, Sıffin&#39;de Ali&#39;den &ouml;&ccedil;lerini tam alamayan, yıllarca minberlerde, k&uuml;rs&uuml;lerde, hutbelerde Allah&#39;ın velisine okudukları l&acirc;netten teselli bulamayan şeytan hizbi, bilahare Ali&#39;nin oğlundan acılarını &ccedil;ıkarmaya &ccedil;alıştılar; hi&ccedil;bir vahşilik ve gaddarlıktan &ccedil;ekinmeden; hem de İslam adına, Peygamber adına ve hilafet sancağı altında!</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Yine Zeyneb&#39;i anıyoruz, o efsane kadını, o kahramanı, o Haydar-ı Kerrar kızını; o ikinci Zehra&#39;yı, o şecaat, cesaret, sabır ve rıza abidesi, o iffet ve takva timsalini; o Kerbela el&ccedil;isini, o izzet el&ccedil;isini anıyoruz. Onun musibetlerine ağlıyoruz; yalnızlığına ağlıyoruz. Onu hen&uuml;z hakkıyla tanıyamadığımıza ağlıyoruz.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Alemdar-ı Kerbela, tevhit cephesinin sancaktarı, susuzların sakisi Ebulfazli&#39;l-Abbas&#39;ı y&acirc;d ediyoruz. Onun imanına, hamiyetine, şecaat ve cesaretine gıpta ediyor, mazlumiyetine ağlıyoruz. O ki aziz kardeşi H&uuml;seyin i&ccedil;in o kadar &ouml;nemli ve değerliydi; zira H&uuml;seyin, kardeşinin şahadeti sırasında başka hi&ccedil;bir şehit hakkında s&ouml;ylemediği s&ouml;z&uuml; onun hakkında s&ouml;yledi; elini beline koyarak ş&ouml;yle haykırdı mazlumların efendisi: &quot;İşte şimdi belim b&uuml;k&uuml;ld&uuml; kardeşim!&quot;</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Bug&uuml;nlerde H&uuml;seyin&#39;in yiğit yavrusu Ali Ekber&#39;i bir kez daha dile getiriyor, minnetle anıyoruz, o ki siması Peygamber siması, ahl&acirc;kı Peygamber ahl&acirc;kıydı, H&uuml;seyin ondan alıyordu Peygamber kokusunu.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Evet, H&uuml;seyin&#39;in en k&uuml;&ccedil;&uuml;k askeri, altı aylık fedaisi, Ali Asker&#39;ini bağrımız yanarak anıyor, H&uuml;seyin&#39;in mazlumiyetine g&ouml;zyaşı d&ouml;k&uuml;yor, Allah d&uuml;şmanlarını, Peygamber d&uuml;şmanlarını, H&uuml;seyin ve Ehlibeyt d&uuml;şmanlarını top-yek&ucirc;n bir kez daha l&acirc;netliyor ve Allah&#39;ın Resul&uuml;&#39;ne olan kadirşinaslık borcumuzu &ouml;d&uuml;yor; tevelli ve teberri g&ouml;revimizi ifa etmeye &ccedil;alışıyoruz.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Bug&uuml;nlerde H&uuml;seyin&#39;in vefa ve sadakat, fedak&acirc;rlık ve cesaret, iman ve itaat timsali olan yarenini, ashabını anıyoruz, tarih yaşadık&ccedil;a yaşayacak olan o 72 &ouml;l&uuml;ms&uuml;z Kerbela şehidini; onlar ki Emev&icirc; ordusu diye tanınan, insanlıktan bihaber 30 bin vahşi yığınına karşı en &ccedil;etin şartlarda, kanlarının son damlasına kadar, kahramanca, mert&ccedil;e, m&uuml;mince savaşıp Peygamber evladını, Ehlibeyt&#39;in nurlu yolunu savundular ve b&ouml;ylece en b&uuml;y&uuml;k fedak&acirc;rlık ve vefa &ouml;rneği ve &ouml;ğretmeni olarak tarihe ge&ccedil;tiler.</em></span></p>\n\n<p align=\"center\">\n	<span style=\"font-size:14px;\"><em>Sadıklar b&ouml;yle vefa g&ouml;sterir serverine;</em></span></p>\n\n<p align=\"center\">\n	<span style=\"font-size:14px;\"><em>Bir canın yerine bin can verir rehberine.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Evet, yine Kerbela&#39;yı anıyoruz; o, tarihin en b&uuml;y&uuml;k bela, musibet, imtihan, irfan ve aşk &ccedil;&ouml;l&uuml;n&uuml;. Arz kadar geniş, hak-batıl &ccedil;izgisi kadar uzun bir &ccedil;&ouml;l... Sadıkların meydanı, &acirc;şıkların destanı ve kızıl laleler g&uuml;listanı... Kerbela...</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Ve Aşura... insanlık tarihini kendinde &ouml;zetleyen; şahadet g&uuml;n&uuml;, şehitler g&uuml;n&uuml;, mustazaflar, mazlumlar g&uuml;n&uuml;... Kanın kılıca galebe g&uuml;n&uuml;... Hakkın en parlak, en muhteşem, batılın ise en karanlık, en kara sayfası... Evet, Aşura&#39;yı anıyoruz...</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>H&uuml;seyin&#39;i unutmamak, H&uuml;seyin&#39;in mektebini unutmamak demektir; &ccedil;izgisini yaşatmak demektir. Kerbela&#39;yı ve Aşura&#39;yı zinde tutmak, Kerbela&icirc; ve Aşura&icirc; değerleri ihya etmek demektir. H&uuml;seyin&#39;e ağlamak, H&uuml;seyin&#39;in temsil ettiği b&uuml;t&uuml;n g&uuml;zellikleri, değerleri sevmek, sahiplenmektir. Karşı &ccedil;ıktığı b&uuml;t&uuml;n &ccedil;irkinliklere, zul&uuml;m ve gaddarlığa, insanlık dışı b&uuml;t&uuml;n eylem ve s&ouml;yleme isyandır, nefret ve l&acirc;nettir.</em></span></p>\n\n<p>\n	<span style=\"font-size:14px;\"><em>Allah yar ve yardımcınız olsun ve sırat-ı m&uuml;stakimi en m&uuml;kemmel şekliyle temsil eden H&uuml;seyn&icirc; &ccedil;izgiden bizleri ayırmasın. &Acirc;min!</em></span></p>','İmam Hüseyin\'i (a.s) Anmak','','publish','closed','open','','imam-huseyini-a-s-anmak','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2838',0,'post','',0),(2839,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Do&ccedil;. Dr. Ali Ziynet&icirc;</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>Ağlamanın &Ouml;nem ve Ehemmiyeti</strong></h3>\n\n<p>\n	&Ouml;ncelikle bir&ccedil;ok şeyin d&uuml;nyada esrarengiz ve insana gizli olduğunu bilmemiz gerekir. Bu d&uuml;nyada bazıları kendilerini ve d&uuml;ş&uuml;ncelerini madde &acirc;lemine esir etmişlerdir; d&uuml;nyada &ccedil;ok daha farklı ve g&ouml;r&uuml;lmeye değer olayları olduğunu hayal bile edememektedirler.</p>\n\n<p>\n	Ağlamak da bunlardan biridir. Bazıları ağlamanın sadece duyguları g&ouml;steren bir eylem sanıyor, bazıları da ağlamanın &ccedil;ocuk&ccedil;a bir &ccedil;eşit g&ouml;steri olduğunu d&uuml;ş&uuml;n&uuml;yorlar. Diğer bir grupsa ağlamak hakkında ş&ouml;yle diyor: &ldquo;&Uuml;z&uuml;nt&uuml; getirmekten başka bir faydası yoktur, modern &ccedil;ağda en pop&uuml;ler olan; eğlenme, g&uuml;lme ve hayatın tadını &ccedil;ıkarmaktır. İnsanlığın g&uuml;lmeye ihtiyacı var, hi&ccedil; kimse ağlamayı istemiyor.&rdquo;</p>\n\n<p>\n	Aşağıda ağlama ger&ccedil;eğini a&ccedil;ıkladıktan sonra başka bir perspektiften bu konuya bakılacağını umarız.</p>\n\n<p>\n	<strong>A. Ağlamanın &Ccedil;eşitleri</strong></p>\n\n<p>\n	1- Korkmanın etkisi ile ağlamak: Bu &ccedil;eşit ağlama genellikle &ccedil;ocuklarda g&ouml;r&uuml;lmektedir, &ccedil;ocuk bu şekilde korktuğunu g&ouml;sterme peşindedir.</p>\n\n<p>\n	2- Acındırmak i&ccedil;in ağlamak: Kendisini başkalarına acındırmak i&ccedil;in ağlamak da iki kısma ayrılır:</p>\n\n<p>\n	a) Doğal olanıdır, bu &ccedil;ok etkilidir. &Ouml;rneğin anne ve babasını kaybetmiş bir &ccedil;ocuğun ağlaması gibi.</p>\n\n<p>\n	b) Yapmacık olanıdır; bu ise başkalarının ilgisini &ccedil;ekerek ne kadar &uuml;zg&uuml;n ve kederli olduğunu belli etmek amacıyladır.</p>\n\n<p>\n	3- &Uuml;z&uuml;nt&uuml;den kaynaklanan ağlamak: İnsanın g&ouml;nl&uuml;n&uuml; kaplayan sıkıntı ve depresyonun belirtisidir. Bu t&uuml;r ağlamanın en b&uuml;y&uuml;k faydası, insanın i&ccedil;ini boşaltmasıdır. B&ouml;ylelikle rahatladığını hissetmeye başlar.</p>\n\n<p>\n	4- Mutluluk ve sevin&ccedil;ten ağlamak: Karamsarlık ve tamamen &uuml;midi kestikten sonra birden isteklerin ger&ccedil;ekleşmesiyle insanda oluşan duygusallıktan kaynaklanmaktadır.</p>\n\n<p>\n	5- M&acirc;nev&icirc; tek&acirc;m&uuml;l (gelişim) ve takvadan dolayı Allah&rsquo;tan sakınma, &ccedil;ekinmeden doğan korkudan ağlamak: Yaratıcıya olan aşk, Allah&rsquo;a karşı duyulan sevgi, O&rsquo;na ulaşma arzusu, tevbe ve duyulan pişmanlıktan dolayı oluşan ağlamadır. Bu ağlamak, insanın kalbini temizler ve onun Allah&rsquo;a yaklaşması i&ccedil;in bir vesile olur. Takva ağlaması g&ouml;nl&uuml;n derinliklerinden &ccedil;ıkarak yanaklardan s&uuml;z&uuml;len g&ouml;zyaşlarıdır ki kul, bu şekilde Allah&rsquo;ın dikkatini &ccedil;ekip O&rsquo;nun kendisine rahmetiyle davranmasına sebep olur.</p>\n\n<p>\n	Mevl&acirc;n&acirc; bir şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	Bulut ağlamasa g&uuml;ller nasıl g&uuml;ls&uuml;n,<br />\n	Bebek ağlamasa s&uuml;tler nasıl coşsun,<br />\n	Bir g&uuml;nl&uuml;k bebek yolunu bulmuştur,<br />\n	Ağlamakla şefkati kendisine &ccedil;ekmiştir.</p>\n\n<p>\n	Bil ki şefkatliler şefkatlisi,<br />\n	Az verir ağlamaksızın s&uuml;tleri,<br />\n	&ldquo;&Ccedil;ok&ccedil;a ağlayın&rdquo; s&ouml;z&uuml;ne kulak ver ki,<br />\n	D&ouml;ks&uuml;n senin i&ccedil;in fazilet s&uuml;tlerini<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	M&acirc;nev&icirc; gelişim ve takva i&ccedil;in ağlamanın, nedenlerinden bazılarını ş&ouml;yle a&ccedil;ıklamışlardır:</p>\n\n<p>\n	1- G&uuml;nah işlemekten dolayı oluşan pişmanlık: Allah&rsquo;a kul olma yolunda hareket eden İl&acirc;h&icirc; insanlar, ge&ccedil;mişte yapmış oldukları g&uuml;nahlardan dolayı &ccedil;ok&ccedil;a pişmanlık duyarlar. Onlarda bulunan beğenilmeyen &ouml;zelliklerden kurtulmak i&ccedil;in &ccedil;ok &ccedil;aba sarf ederek, g&ouml;zyaşı d&ouml;kerler. Hz. Ali (a.s.) bunu bizlere ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ne mutlu Allah&rsquo;ın emirlerini uygulamak i&ccedil;in y&ouml;nelenlere ve ne mutlu işlemiş oldukları g&uuml;nahlar i&ccedil;in ağlayanlara.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Mevl&acirc;n&acirc; yine ş&ouml;yle demektedir:</p>\n\n<p>\n	Sızlayıp, ağlamak en b&uuml;y&uuml;k sermayedir,<br />\n	S&uuml;t veren annenin dikkatini &ccedil;ekendir,<br />\n	S&uuml;t veren anne bir bahane peşinde,<br />\n	Bebeğin ağlar h&acirc;lini bekler i&ccedil;inde.</p>\n\n<p>\n	Bebekle, sizler i&ccedil;in ihtiya&ccedil;lar oluştu,<br />\n	Ağlayıp, sızlamayla sinede s&uuml;tler coştu,<br />\n	Dedi; seslenin Allah&rsquo;ı hep ağlayarak,<br />\n	Ki gelsin sizlere şefkat s&uuml;tleri coşarak.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	2- Allah&rsquo;a y&ouml;nelmedeki endişe: Allah&rsquo;a ulaşmayı arzulayan Allah dostları, s&uuml;rekli tedirgindirler. Sonlarının ne olacağı korkusu i&ccedil;erisindedirler. Rablerinin karşısına nasıl ve ne h&acirc;lde &ccedil;ıkacaklarını d&uuml;ş&uuml;n&uuml;rler, ona ulaşana kadar şeytanla nasıl m&uuml;cadele edecekleri kaygısındadırlar. Tek d&uuml;ş&uuml;nd&uuml;kleri, nefisleriyle yaptıkları bu b&uuml;y&uuml;k cihatta zafere ulaşıp ulaşmayacaklarıdır. Bu tedirginlikler onların ağlamalarına sebep olur. Bunu İmam Seccad&rsquo;ın (a.s.) bazı dualarında g&ouml;rmekteyiz, İmam (a.s.) Ramazan ayında okuduğu duada ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Gidişatımın nasıl olduğunu bilmezken neden ağlamayayım? Nefsimin beni aldattığını ve ge&ccedil;en her g&uuml;n&uuml;m&uuml;n aleyhime olduğunu ve &ouml;l&uuml;m&uuml;n başımın &uuml;zerinde kanat a&ccedil;tığını g&ouml;r&uuml;rken ni&ccedil;in ağlamayayım. Ruhumun bedenden ayrılacağı &acirc;na ağlıyorum. Kabrimin karanlık durumuna ağlıyorum. Mezarımın darlığına, nekir ve m&uuml;nkerin beni sorguya &ccedil;ekmelerine, kabirden &ccedil;ıplak ve zelilce &ccedil;ıkacağıma ağlıyorum&hellip;&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	3- Sevgi ve istek: Allah&rsquo;ı sevenler, sadece Allah&rsquo;ın sevilmeye layık olduğunu ve tek sevgilinin de O olduğunu bilmektedirler. Fakat d&uuml;nyada, bu madde &acirc;leminde Rableriyle aralarına giren hicran (ayrılık) y&uuml;z&uuml;nden hep ağlarlar. B&ouml;ylesine ağlamalarının nedeni, hep Allah&rsquo;a olan aşkları ve hem de ondan ayrı olmalarıdır, H&acirc;fız- Şiraz&icirc; bunu ne kadar da g&uuml;zel bir şekilde şiire d&ouml;kmektedir:</p>\n\n<p>\n	Kederli g&ouml;z&uuml;mden kan akıyor, ayrılık gecesinde,<br />\n	N&acirc;&ccedil;&acirc;r (&ccedil;aresiz) sabır gerek, sevgilinin bu g&uuml;l serpmesinde.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	4- Korku: Allah dostları Allah&rsquo;ı, hem &ccedil;ok sevmededirler ve hem de &ccedil;ok korkmadadırlar. Korku ve haşyet (&uuml;rperip titreme) bilgi, tanıma (maarifet) &ouml;l&ccedil;&uuml;s&uuml;ndedir. İl&acirc;h&icirc; insanlar Allah&rsquo;ın azametini derk etmeye (kavramaya) başladırlar mı, bu b&uuml;y&uuml;k azamet karşısında hayrete d&uuml;şerek ağlamaya başlarlar. İmam S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Kıyamet g&uuml;n&uuml;nde &uuml;&ccedil; g&ouml;z&uuml;n dışında b&uuml;t&uuml;n g&ouml;zler ağlayacaktır. Allah&rsquo;ın bakmayı haram kıldıklarına bakmayan g&ouml;z, ona itaat i&ccedil;in geceleri uyanık olan g&ouml;z ve Allah korkusundan ağlayan g&ouml;z.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	5- Ger&ccedil;ek dostların olmayışından: Kur&rsquo;&acirc;n ve rivayetlere g&ouml;re, insanın ger&ccedil;ek dostu Allah ve O&rsquo;nun dostlarıdır. Allah&rsquo;ı seven insanları kendine dost se&ccedil;mek ve onları sevmek Allah&rsquo;ı sevmektir. İl&acirc;h&icirc; insanlarda b&ouml;yle dostlar bulamadıkları i&ccedil;in ağlamaktadırlar.</p>\n\n<p>\n	Bu aşk b&uuml;t&uuml;n sevgilerden farklıdır,<br />\n	Allah&rsquo;ı sevenin sevgisi, Allah sevgisidir.</p>\n\n<p>\n	Peygamberin (s.a.a.), Hz. Hamza ve Hz. Hatice i&ccedil;in; Masumların da (Allah&rsquo;ın selamı &uuml;zerlerine olsun) birbirleri i&ccedil;in ağlamalarındaki sır budur.</p>\n\n<p>\n	6- G&uuml;zel ve beğenilen ahl&acirc;k&icirc; sıfatların bulunmamasından dolayı: Allah&rsquo;a ulaşmak isteyen kimse ahl&acirc;k&icirc; k&ouml;t&uuml; sıfatları kendisinden uzaklaştırıp yerine g&uuml;zel sıfatları yerleştirmek peşindedir. Ama kendisine d&ouml;n&uuml;p baktığında Allah&rsquo;ın istediği gibi g&uuml;zel sıfatlara sahip olmadığını g&ouml;r&uuml;r ve bu y&uuml;zden ağlar. K&acirc;mil insanlarda g&uuml;zel sıfatları g&ouml;rd&uuml;k&ccedil;e kendisinin geri kaldığının farkına varır, ağlayarak o sıfatları kazanmaya &ccedil;alışır.</p>\n\n<p>\n	Meyhanenin hazinesine baş eğik baktım, ağladım<br />\n	&Ccedil;&uuml;nk&uuml; utancımın nedenini kendimde buldum.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İmam Seccad (a.s.), Ebu Hamza Sum&acirc;l&icirc; duasının bir b&ouml;l&uuml;mde bu hakikatlere değinmektedir:</p>\n\n<p>\n	&ldquo;Bana yardım et de kendi h&acirc;lime ağlayabileyim, ger&ccedil;ekten &ouml;mr&uuml;m&uuml; boşa ge&ccedil;irdim, yersiz arzulara kapıldım.&rdquo;</p>\n\n<p>\n	<strong>B. Kıymetli Olan Ağlama</strong></p>\n\n<p>\n	İsl&acirc;m dini, yukarıda belirttiğimiz ağlamanın &ccedil;eşitlerinin hepsini yasaklamıştır, Kur&rsquo;&acirc;n ve rivayetlerin beğenerek, onayladıkları tek ağlama &ccedil;eşidi, beşinci olan M&acirc;nev&icirc; ağlamadır. Bu ağlamanın bir tarafı uyanış diğer tarafı da huzur, lezzet, mutluluk, keyif ve behcet (neşe, sevin&ccedil;)&rsquo;tir. Bu ağlamada kalp, her ne kadar perişan olsa da bir taraftan da i&ccedil;sel ş&ucirc;hud (tanıma, g&ouml;r&uuml;şme) ile gelen b&uuml;y&uuml;k bir mutluluk vardır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Keder geldi mi huzurlu ol, g&ouml;r&uuml;ş g&uuml;n&uuml; yakındır,<br />\n	Bu yoldaki inişler aslında y&uuml;kseliştir,<br />\n	Keder bir hazine, h&uuml;z&uuml;n sevgilinin z&uuml;lf&uuml;,<br />\n	L&acirc;kin bu nasıl oluşsun &ccedil;ocuk gibisinde.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ve rivayetlerde bu &ccedil;eşit ağlama i&ccedil;in bazı &ouml;zellikler belirtilmiştir, &ouml;rneğin:</p>\n\n<p>\n	1- Bu ağlamanın kaynağı bilin&ccedil; ve şuurdur: M&acirc;nev&icirc; ağlamalar bilin&ccedil;ten kaynaklanmaktadır. Hakikatleri derk edemeyen, şuursuz insanlar hi&ccedil;bir zaman bu şekilde ağlayamazlar. Kur&rsquo;&acirc;n ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;De ki: Siz ona ister inanın, ister inanmayın; şu bir ger&ccedil;ek ki, bundan &ouml;nce kendilerine ilim verilen kimselere o (Kur&rsquo;&acirc;n) okununca, derhal y&uuml;z &uuml;st&uuml; secdeye kapanırlar ve &ldquo;Rabbimizi tespih ederiz&rdquo; derler. Rabbimizin vaadi mutlaka yerine getirilir. Sonra ağlayarak y&uuml;z &uuml;st&uuml; yere kapanırlar.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu ayetten de a&ccedil;ık&ccedil;a anlaşıldığı gibi, ilim ve irfan sahibi olan kimseler Kur&rsquo;&acirc;n&rsquo;ın &uuml;st&uuml;n &ouml;ğretilerini &ccedil;ok daha iyi anlamaktadırlar. Bu anlamanın neticesi de, insanın m&uuml;tevazı bir şekilde, kendisinin y&uuml;ce Allah karşısında ne kadar hakir olduğunu g&ouml;rmesi ve ağlayarak hemen secdeye kapanmasıdır. G&ouml;n&uuml;l, uyanışla beraber ağlayarak secdeye kapanacaktır. Yeter ki bizler, o bilince ulaşma gayretinde olalım.</p>\n\n<p>\n	G&uuml;nahk&acirc;r insanlar ise, hi&ccedil;bir zaman bu erdemleri anlayamazlar. G&uuml;nahk&acirc;r, g&uuml;nahın ruhunda nasıl derinden etki bıraktığının farkında değil, farkında olmadığı i&ccedil;in de &ccedil;ok rahat bir şekilde g&uuml;nah işlemektedir. İşlenen bu g&uuml;nahlar y&uuml;z&uuml;nden de kalp katılaşır, taşa d&ouml;n&uuml;şen kalpte de hi&ccedil; yanış olur mu? G&ouml;n&uuml;l uyanmadığı i&ccedil;in, g&ouml;zlerde ıslanmaz. Bu y&uuml;zden de rivayetlerde ağlayamamanın nedeni olarak, kalbin katılaşması belirtilmiştir. Kalp yalnızca g&uuml;nahın &ccedil;okluğuyla katılaşır, insan da bilgisiz ve cahil olduğu zaman &ccedil;ok&ccedil;a g&uuml;nah işler.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- Ağlamak b&uuml;y&uuml;k cihat i&ccedil;in en b&uuml;y&uuml;k silahtır: İnsanın şeytanla yaptığı, i&ccedil;indeki b&uuml;y&uuml;k savaş i&ccedil;in en b&uuml;y&uuml;k ve etkili silah g&ouml;n&uuml;lden &ccedil;ıkan ahlar ve g&ouml;zden akan yaşlardır. Hz. Ali (a.s.) Kumeyl duasında ş&ouml;yle buyurmaktadır: &ldquo;Sermayesi &uuml;mit ve silahı ağlamak olan bana, merhamet et.&rdquo;</p>\n\n<p>\n	Y&uuml;ce Allah, en iyi savunma aracı olarak bu b&uuml;y&uuml;k silahı herkese vermiştir, fakat ne yazık ki kıymetini bilen &ccedil;ok azdır.</p>\n\n<p>\n	3- Ağlamak İl&acirc;h&icirc; bir nimet ve ihsandır: Y&uuml;ce Allah ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Onu &uuml;st&uuml;n bir makama y&uuml;celttik. İşte bunlar, Allah&rsquo;ın kendilerine nimetler verdiği Peygamberlerden, &Acirc;dem&rsquo;in soyundan, Nuh ile birlikte (gemide) taşıdıklarımızdan, İbrahim ve İsrail&rsquo;in (Yakub&rsquo;un) soyundan, doğruya ulaştırdığımız ve se&ccedil;kin kıldığımız kimselerdendir. Onlara, &ccedil;ok merhametli olan Allah&rsquo;ın ayetleri okunduğunda ağlayarak secdeye kapanırlardı.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Allah bu ayetlerde, ger&ccedil;ek irfan ve Allah&rsquo;ı tanıma &ouml;ğretmenleri olan peygamberlerin en belirgin &ouml;zelliği olarak ağlamayı buyurmaktadır.</p>\n\n<p>\n	Yanan g&ouml;n&uuml;l, akan g&ouml;zyaşları, seherlerdeki ahlar<br />\n	Hepsini yaratanın l&uuml;tuflarından saymalı<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	4- Ağlamak insanın Allah&rsquo;a kul olduğunu g&ouml;sterir: Y&uuml;ce Allah, Kur&rsquo;&acirc;n&rsquo;da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Peygamber&rsquo;e indirileni (Kur&rsquo;&acirc;n&rsquo;ı) dinledikleri zaman, onun hak olduğunu &ouml;ğrendiklerinden dolayı g&ouml;zlerinin yaşla dolup taştığını g&ouml;r&uuml;rs&uuml;n. Onlar &ldquo;Ey Rabbimiz iman ettik, bizi de şahitlerden yaz&rdquo; derler.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	5- Asıl olan mutluluktur: Kıymetli olan g&ouml;zyaşları İl&acirc;h&icirc; sırlardan bir sırdır, dışarıdan g&ouml;r&uuml;len keder, &uuml;z&uuml;nt&uuml; ve sıkıntıdır. H&acirc;lbuki aslında ruhun huzur bulması, mutlu ve sevin&ccedil;li olmasıdır.</p>\n\n<p>\n	<strong>C. Rivayetlerdeki Kıymetli Ağlama</strong></p>\n\n<p>\n	Kıymetli olan M&acirc;nev&icirc; ağlamanın &ouml;nem ve ehemmiyetini bildiren rivayetler ş&ouml;yledir:</p>\n\n<p>\n	1-İmam S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;Kulun Allah&rsquo;a en yakın olduğu an, secdede ağladığı zamandır.&rdquo;</p>\n\n<p>\n	2-İmam B&acirc;kır (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;Allah katında, gece yarısı sadece onun korkusundan dolayı ağlayan kulun g&ouml;zyaşından daha kıymetli ve sevimli bir damla yoktur.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	3- &ldquo;Korkmayan kalpten ve ağlamayan g&ouml;zden sana sığınırım.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	4- İmam Seccad (a.s.) ş&ouml;yle buyuruyor: &ldquo;H&acirc;lime ağlayabilmem i&ccedil;in bana yardım et.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- İmam S&acirc;dık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Eğer g&ouml;z&uuml;nden yaşlar akıtarak ağlayamıyorsan, hi&ccedil; olmazsa kendini ağlayanlara benzet ve ağlar gibi yap.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3 style=\"text-align: center;\">\n	<strong>Ağlamak, İyi mi K&ouml;t&uuml; m&uuml;?</strong></h3>\n\n<p>\n	İsl&acirc;m k&uuml;lt&uuml;r&uuml;nde ağlamanın &ouml;nemi ve sevabı &ccedil;ok fazladır. Masum İmamlar buna bir&ccedil;ok defa değinmişlerdir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Fakat ağlamak hakkında iki &ouml;nemli noktaya dikkat edilmelidir:</p>\n\n<p>\n	1- Her ağlama, &uuml;z&uuml;nt&uuml;n&uuml;n belirtisi değildir. Ağlamanın bir&ccedil;ok &ccedil;eşidi bulunmaktadır, bu &ccedil;eşitleri bilip, tahlil ettikten sonra ancak o zaman bir kanıya varılabilir.</p>\n\n<p>\n	2- Her ağlama, k&ouml;t&uuml; ve beğenilmeyen bir şey değildir.</p>\n\n<p>\n	&Ouml;ncelikle ikinci nokta &uuml;zerinde durarak, yani İmam H&uuml;seyin (a.s.) i&ccedil;in ağlamanın; matem ve h&uuml;zn&uuml;n, &uuml;z&uuml;nt&uuml;n&uuml;n bir &ccedil;eşidi olduğunu kabul ederek soruya cevap verelim.</p>\n\n<p>\n	K&ouml;t&uuml; olarak kabul ettiğiniz ağlamak, sizin d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;z gibi, grief ve dysphoria gibi bir hastalık değildir. Elbette bilimsel literat&uuml;rde matem ve &uuml;z&uuml;nt&uuml;l&uuml; olmakla ilgili başlı başına bir kavram belirtilmemiştir. Bu hususta birbirinin yerine kullanılan ve kendine has &ouml;zel bir yeri bulunmayan; matem, &uuml;z&uuml;nt&uuml;, acılı olma, yaslı vb. kavramlar kullanılmaktadır. Şimdi bu kavramları tanımlayalım:</p>\n\n<p>\n	Matem: Klinik bir vakadır, acılı olma sonucu, fizyolojik ve psikolojik verilen tepkiye denir. Bazen şiddetli, sert ve kronik olarak kendisini g&ouml;sterir.</p>\n\n<p>\n	Acılı olma: &Ccedil;ok sevilen ve duygusal bağın olduğu bir kimsenin &ouml;l&uuml;m&uuml;yle &uuml;z&uuml;lmeye denir.</p>\n\n<p>\n	Yaslı: Acılı olma sonucu insanda ortaya &ccedil;ıkan tavır, h&acirc;l ve hareketlere denir.</p>\n\n<p>\n	&Uuml;z&uuml;nt&uuml;: Kaybedilen &ccedil;ok &ouml;nemli bir şey sonucunda, insanda oluşan duygusal h&acirc;lettir.</p>\n\n<p>\n	&Uuml;zg&uuml;nl&uuml;k: &Uuml;z&uuml;nt&uuml; yaratan bir durum karşısındaki tepkiye denir ve solgunlukla eş anlamlı bir kelime değildir. &Uuml;z&uuml;nt&uuml;, insanın g&uuml;nl&uuml;k yaşamına etkide bulunabilmektedir. &Ouml;rneğin; yeme, i&ccedil;me, uyku vb. g&uuml;nl&uuml;k faaliyetler normal yapılamamaktadır.</p>\n\n<p>\n	Demek ki, ilk olarak araştırılması gereken konu, sizin her t&uuml;rl&uuml; &uuml;z&uuml;nt&uuml;y&uuml; k&ouml;t&uuml; ve bir hastalık olarak kabul etmenizdir ve yukarıda yaptığımız tanımlardan sonra her t&uuml;rl&uuml; &uuml;z&uuml;nt&uuml;n&uuml;n k&ouml;t&uuml; ve hastalık olduğunu s&ouml;yleyemeyiz. Şimdi İmam H&uuml;seyin (a.s.) i&ccedil;in kederlenip, &uuml;z&uuml;lmek bunların hangisidir, onu belirleyelim.</p>\n\n<p>\n	Bilimsel a&ccedil;ıdan ve &ouml;zellikle de psikolojik y&ouml;nden her &ccedil;eşit &uuml;z&uuml;nt&uuml; ve &uuml;zg&uuml;n olmak, hastalık ve k&ouml;t&uuml; bir tavır olarak kabul edilmemektedir. &Uuml;z&uuml;nt&uuml;, uzun s&uuml;reli, şiddetli ve belli bir sebep olmaksızın olduğu takdirde bir hastalıktır. Acı verici olaylar karşısında bir s&uuml;reliğine &uuml;z&uuml;lmek ve sonrasında gene g&uuml;nl&uuml;k yaşamsal faaliyetlere devam etmek &ccedil;ok normaldir. Normal olmayan işlerin kontrolden &ccedil;ıkması, &uuml;z&uuml;nt&uuml;n&uuml;n devam etmesidir. B&ouml;yle bir insan yasının esiri olmuştur, zamanın ge&ccedil;mesiyle de &uuml;z&uuml;nt&uuml;s&uuml; azalmamaktadır.</p>\n\n<p>\n	&Uuml;z&uuml;lmenin hastalık derecesinde olduğunu, ancak aşağıdaki belirtileri g&ouml;rd&uuml;ğ&uuml;m&uuml;z takdirde s&ouml;yle biliriz:</p>\n\n<p>\n	1- Sağlığın bozulması.</p>\n\n<p>\n	2- Toplumdan uzaklaşma.</p>\n\n<p>\n	3- Kendini değersiz hissetmek.</p>\n\n<p>\n	4- G&uuml;nah duygusuna kapılmak.</p>\n\n<p>\n	5- İntiharı d&uuml;ş&uuml;nmek.</p>\n\n<p>\n	6- Hedefsiz ve ama&ccedil;sız davranışlarda bulunmak.</p>\n\n<p>\n	7- &Uuml;z&uuml;nt&uuml; emarelerinin uzun s&uuml;reli oluşu.</p>\n\n<p>\n	8- Bu belirtilerin aniden ortaya &ccedil;ıkması.</p>\n\n<p>\n	Yukarıdaki, &uuml;z&uuml;nt&uuml;n&uuml;n hastalık olduğunu g&ouml;steren bu belirtilere bakarak, Şiaların İmamları i&ccedil;in &uuml;z&uuml;l&uuml;p matem tutmalarının bir hastalık olup olmadığı anlaşılabilir. Bir Şia&rsquo;ya, &ldquo;Ehlibeyt i&ccedil;in ağlayıp &uuml;z&uuml;ld&uuml;kten sonra neler hissediyorsun?&rdquo; diye sorunuz.</p>\n\n<p>\n	Acaba ger&ccedil;ekten insan İmam H&uuml;seyin&rsquo;e ağlayarak sağlığını tehlikeye mi sokuyor, intiharı mı d&uuml;ş&uuml;n&uuml;yor, kendisini toplumdan soyutlayarak i&ccedil;ine kapanık mı oluyor? Ehlibeyt dostları İmam H&uuml;seyin&rsquo;e ağlayarak kendilerini değersiz mi hissediyor, yoksa g&uuml;nah duygusuna mı kapılıyor? Bir Şia&rsquo;ya sorunuz, &ldquo;Matem merasiminden sonra bunlar oluşuyor mu? Hangi duygularla İmam i&ccedil;in yas tutuyorsunuz? Bu matem merasimlerinde Şehitlerin Efendisi İmam H&uuml;seyin (a.s.) i&ccedil;in neler hissediyorsunuz?&rdquo;</p>\n\n<p>\n	Bilimsel ve psikolojik a&ccedil;ıdan İmam H&uuml;seyin i&ccedil;in yas merasimleri d&uuml;zenleyip, ağlamak &ccedil;ok normal bir durumdur. İnsanın tanıma sonucu g&ouml;stermiş olduğu en doğal tepkidir.</p>\n\n<p>\n	Bu y&uuml;zden İmam H&uuml;seyin (a.s.) i&ccedil;in d&uuml;zenlenen matem t&ouml;renleri, din&icirc; ve toplumsal k&uuml;lt&uuml;re dayanarak yapılmaktadır. Belirli formlarda yapılma gerekliliği bulunmamaktadır. B&uuml;t&uuml;n matem merasimleri bilin&ccedil;li bir şekilde yapılır, sırf yapmış olmak i&ccedil;in hedefsiz ve isteksizce yapılmaz. Ehlibeyt dostları İmam H&uuml;seyin&rsquo;in (a.s.) şehit edilmesiyle sonu&ccedil;lanan hedefi bilmektedirler. Bu bilin&ccedil; yas merasimlerinin temelidir. Merasimlerde yapılan t&uuml;m işler; mersiye okumalar, ağıt yakmalar, şiirler, konuşmalar ve ağlamalar hepsi insanları aydınlatmak i&ccedil;indir. T&uuml;m bunlar kesinlikle ama&ccedil;sız ve hedefsiz işler değildir. Şialar bunlar sayesinde yaşamlarına y&ouml;n vermektedirler. Matem merasimlerinde alınan dersler, hayatın her anını d&uuml;zene koymaktadır. İnanan kimseyi zilletten kurtararak H&uuml;seyin (a.s.) gibi izzetli bir şekilde yaşamasını sağlamaktadır.</p>\n\n<p>\n	Sonu&ccedil;ta, İmam H&uuml;seyin&rsquo;in (a.s.) mateminde ağlamak ve &uuml;z&uuml;lmek hastalık derecesinde bir &uuml;z&uuml;nt&uuml; değildir. Aksine toplumsal ve dinsel formlarla uyuşan, psikolojik rahatlığın kaynağıdır.</p>\n\n<p>\n	Bu t&uuml;r tepkilerin bir M&uuml;sl&uuml;man&rsquo;da oluşmadığını g&ouml;rd&uuml;ğ&uuml;m&uuml;z zaman, aslında onun hasta ruhlu olduğunu s&ouml;yleyebiliriz. İmam H&uuml;seyin&rsquo;e ağlamak psikolojik bir hastalık değildir, ağlamamak hastalıktır. Yani b&ouml;ylesi b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;, acı ve yapılan zul&uuml;mleri bilip de ağlamayan bir insan psikolojik bir hastalığa yakalanmıştır. Hangi sağlıklı bir insanın y&uuml;reği, Kerbela faciasını duyup da m&uuml;teessir olmaz?</p>\n\n<p>\n	Yukarıda saydığımız sekiz &ouml;zelliğin, bir kimsede bulunduğu takdirde hasta olduğunu s&ouml;ylemiştik. Aynı şekilde &uuml;z&uuml;lecek bir durum karşısında &uuml;z&uuml;lmeyen, sevdiklerini kaybettiği h&acirc;lde h&uuml;z&uuml;nlenmeyen ya da direnerek &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; g&ouml;stermemeye &ccedil;alışan da aslında hastadır.</p>\n\n<p>\n	Ş&ouml;yle bir soru aklınıza gelebilir, &ldquo;İmam H&uuml;seyin&rsquo;in (a.s.) matem merasimlerine katılmayan ve onun i&ccedil;in ağlamayanların hasta olduğunu mu s&ouml;yl&uuml;yorsunuz?&rdquo;</p>\n\n<p>\n	Tabi ki bunu demek istemiyoruz. İmam i&ccedil;in &uuml;z&uuml;l&uuml;p, ağlamayan birisi psikolojik a&ccedil;ıdan hasta olmayabilir. Zira İmam&rsquo;ı hakkıyla tanımamaktadır. Eğer bu masum ve y&uuml;ce insanları ger&ccedil;ekten tanımış ve sonrasında sevmiş olsaydı, kesinlikle onların başına gelen b&uuml;y&uuml;k acılar dolayısıyla &uuml;z&uuml;l&uuml;p, ağlardı. Fakat İmam&rsquo;ı tanımayan, onunla bir bağ kurmadığı i&ccedil;in doğal olarak da &uuml;z&uuml;l&uuml;p ağlamaz. Matem ve &uuml;z&uuml;nt&uuml;n&uuml;n tanımında belirttiğimiz gibi, kaybedilen şey ve kimse ile kaybeden arasında duygusal bir bağın olması gerekmektedir. Bu bağ olduğu takdirde insan kaybettiği i&ccedil;in &uuml;z&uuml;l&uuml;r, aksi takdirde &uuml;z&uuml;lmez.</p>\n\n<p>\n	Fakat M&uuml;sl&uuml;man olduğunu s&ouml;yleyen, İmam&rsquo;ı sevdiğini iddia eden, fakat onun başına gelenleri duyup bildiği h&acirc;lde &uuml;z&uuml;lmeyen kimse ger&ccedil;ekten de hasta ruhludur. Dinin emri gereği kendisini sorgulamalıdır. Yolunu takip ettiğini s&ouml;ylediği, İmamının mateminde &uuml;z&uuml;lmemek nasıl bir taraftarlıktır. Bu insan ile İmam&rsquo;ı arasında aslında bir bağ yoktur. Eğer olsaydı &uuml;z&uuml;lmesi gerekirdi. B&ouml;yle bir kimse h&acirc;line &uuml;z&uuml;l&uuml;p kendisini d&uuml;zeltmeye &ccedil;alışmalıdır.</p>\n\n<p>\n	B&ouml;yle bir insan, İmam S&acirc;dık&rsquo;ın (a.s.) buyurmuş olduğu Şiaların i&ccedil;inde değildir. İmam ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bizim Şialarımız bizim yaratılışımızla yaratılmışlardır, velayetimize karışmışlardır. Onlar bizim İmametimizle mutludurlar; bizler de onların dost ve takip&ccedil;i olmalarıyla hoşnutsuz. &Uuml;z&uuml;nt&uuml;lerimiz onlara ulaştığı zaman &ccedil;ektiğimiz acılardan dolayı ağlarlar, bizim kederimiz onların kederidir. Bizler sevindiğimiz zaman onlar da sevinirler. Bizler de onların durumlarını bilmekteyiz, başlarına gelen musibetler, &ccedil;ektikleri acılar bizi de &uuml;zmektedir. Onlar bizden ayrılmazlar ve biz de onlardan.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Demek ki, İmam H&uuml;seyin (a.s.) i&ccedil;in &uuml;z&uuml;lmek hastalıktır demek &ccedil;ok yanlıştır, bu ruh&icirc; y&ouml;nden sakıncalı olmanın belirtisidir. Matem merasimlerine katılmak insanın psikolojik sağlığını garantilemektedir. Zira İmam i&ccedil;in ağlamak şifa bulmak demektir. Ağlamak sayesinde i&ccedil;sel ıstıraptan kurtulmaktadır. İnsanın kendisini ağlamamak i&ccedil;in şartlandırması ruhsal sağlığını bozmaktadır.</p>\n\n<p>\n	Bazı bilim adamlarına g&ouml;re ağlamakla birlikte bedendeki zehirli maddeler dışarı atılmakta, b&ouml;ylelikle beden yaşamsal dengesini korumaktadır.</p>\n\n<p>\n	Bizim Kerbela hadisesine bakışımız, sadece bilimsel ve psikolojik pencereden değildir. Bu İl&acirc;h&icirc; olay i&ccedil;in beşer&icirc; cevaplar peşinde olmak zorunda değiliz. Sadece insan aklıyla İl&acirc;h&icirc; ve fikir &ouml;tesi bir olayı a&ccedil;ıklamaya &ccedil;alışmak yetersiz olacaktır. Eğer pozitif bilimlerle a&ccedil;ıklayıp cevap veriyorsak bu, bilime ters d&uuml;şmediğini ispatlamak i&ccedil;indir.</p>\n\n<p>\n	Bundan dolayıdır ki, Şehitlerin Efendisi&rsquo;nin matem ve yas merasiminde &uuml;z&uuml;nt&uuml;n&uuml;n g&ouml;stergesi olarak yapılan t&uuml;m işler, psikolojinin doktrinleriyle tamamen uyuşmaktadır. Burada bilim ile dinin uyuştuğunu birka&ccedil; olayla aktaralım:</p>\n\n<p>\n	1- &Ouml;zg&uuml;r insanların efendisi İmam H&uuml;seyin&rsquo;in (a.s.) mateminde Kerbela hatırasını yeniden canlandırmaktayız. İmam&rsquo;ın, arkadaşlarının nasıl şehit edildiklerini, ailesinin ne şekilde esir alındıklarını anlatmamızın nedeni, bunların dillendirilmesiyle Ehlibeyt&rsquo;in başına gelen acıların biraz olsun azalmasındandır.</p>\n\n<p>\n	Elbette Aşura hadisesini yaşatmak, sadece din&icirc; d&uuml;nya g&ouml;r&uuml;ş&uuml;m&uuml;z olduğundan dolayı değildir. Hedef H&uuml;seyn&icirc; k&uuml;lt&uuml;r&uuml; saniye saniyesine ruha iletmek, hayatta pratiğe d&ouml;kmek, dini insanlara ulaştırarak, risaletin devamını getirmek i&ccedil;indir. H&uuml;seyin&rsquo;in (a.s.) yas merasimleri bir &uuml;niversitedir. Bu &uuml;niversitede, dindarlık, &ouml;zg&uuml;rl&uuml;k, yiğitlik ve nasıl yaşanılması gerektiği dersleri verilmektedir. Bu y&uuml;zden merasimlerimizde şiir de şuur da, duygu da akıl da bulunmaktadır.</p>\n\n<p>\n	2- İmam H&uuml;seyin&rsquo;in (a.s.) matem merasimleri din&icirc; emirler ve &ouml;rf-adetten oluşmaktadır. Bu t&ouml;renler hem dinin istediği şekilde ve hem de her toplumun kendisine ait matem şekilleriyle yapılmaktadır.</p>\n\n<p>\n	İmamların y&ouml;nlendirmesiyle bunu, konuşmacılar ve mersiye okuyanlar uygulamaktadır, g&uuml;n&uuml;m&uuml;ze kadar da b&ouml;yle gelmiştir. Bu şekilde yapılması, İmam H&uuml;seyin&rsquo;in (a.s.) acısıyla yaralananların g&ouml;n&uuml;llerine s&uuml;r&uuml;len bir merhemdir. Ama kesinlikle hedefsiz, feryat ve figanla yapılmamaktadır.</p>\n\n<p>\n	A&ccedil;ıktır ki bu merhem, g&ouml;nl&uuml; H&uuml;seyin acısıyla yara olan, Ehlibeyt &acirc;şığı olan kimseler i&ccedil;indir. H&uuml;seyn&icirc; aşkın kokusunu dahi almayanların b&ouml;yle bir merheme ihtiya&ccedil;ları yoktur. B&ouml;yle bir insan zaten bu g&ouml;zyaşlarını, Şiaların yavrusunu kaybetmiş ebeveyn gibi &uuml;z&uuml;lmesini anlayamaz.</p>\n\n<p>\n	3- İmam H&uuml;seyin&rsquo;in (a.s.) yas merasiminde bulunmak, orada oturup &uuml;z&uuml;lmek insanın &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; hafifletmektedir. B&uuml;y&uuml;k acıyla karşılaşan kimse yas merasiminde daha &ccedil;ok huzur bulmaktadır. Onu anlayan kimseleri g&ouml;rd&uuml;k&ccedil;e &uuml;z&uuml;nt&uuml;s&uuml; hafiflemektedir. &Uuml;zg&uuml;n insan h&acirc;linden anlamayan, mutlu insanların ortamından rahatsız olmaktadır.</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s.) şehadeti ve ailesinin esir olmasıyla kalbi yanan biri, ağlayamasa bile &uuml;zg&uuml;n durarak acısını hafifletmektedir. Zaten Hz. H&uuml;seyin&rsquo;in (a.s.) &ccedil;ektikleri acılar dolayısıyla kalbi yanmayan birisinin durumu farklıdır, b&ouml;yle birinin en b&uuml;y&uuml;k hastalığı dertsiz olmasıdır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu a&ccedil;ıklamalarımıza binaen, İmam H&uuml;seyin i&ccedil;in matemli olmak, &uuml;z&uuml;lmek k&ouml;t&uuml; bir şey değildir ve asla ruhsal bozukluk olarak telakki edilemez. Kalbini İmamına vermiş ve onun acısından &uuml;z&uuml;len birisinin rahatlayabilmesi i&ccedil;in matem merasimine katılması, ağlaması, sine vurma yahut hi&ccedil; olmazsa ağlayanlar gibi yapması gerekmektedir. Ayrıca bunun dışında ahirette b&uuml;y&uuml;k sevaplar vaat edilmiştir.</p>\n\n<p>\n	D&uuml;nyadaki faydası ise hareketli, hedefli, bir ama&ccedil; i&ccedil;in yaşayan, H&uuml;seyn&icirc; kıyam doğrultusunda şehadeti, hakkı ve ger&ccedil;eği arayan birisi olması i&ccedil;indir.</p>\n\n<p>\n	4- Sıkıntıları beraberce yaşamak, &uuml;z&uuml;nt&uuml;y&uuml; hafifletmenin bir diğer yoludur. Bunun daha etkili olabilmesi i&ccedil;in şunlar yapılmaktadır: &Uuml;mit vermek, bilgilendirmek, sorunu ve acıyı genelleştirmek, insanları sevmek, psikolojik rahatlık vb. Elbette b&uuml;t&uuml;n bu etkenler birbirinden farklı ve ayrı değildir, hepsi beraberce &uuml;z&uuml;nt&uuml;y&uuml; hafifletmektedir.</p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s.) matem merasiminde bunlar yapılmaktadır. Şialar hep birlikte, beraberce İmamlarına olan bağlılıklarını g&ouml;stermektedirler. B&ouml;ylece Ehlibeyt&rsquo;in &ccedil;ektikleriyle dertlenenlerinin derdine derman olunmaktadır.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>Matem Merasimlerinde &Uuml;z&uuml;nt&uuml;n&uuml;n H&acirc;kim Olması</strong></h3>\n\n<p>\n	Ş&ouml;yle bir soru akla gelebilir: İnsanların b&uuml;t&uuml;n hastalıklarının ilacı g&uuml;lmektir. Fakat din&icirc; t&ouml;renlerin hepsinde ağlamak ve &uuml;z&uuml;nt&uuml; h&acirc;kimdir. Biz M&uuml;sl&uuml;manların dinsel toplantıları s&uuml;rekli ağıtlar, mersiyeler ve ağlamalar ile ge&ccedil;mektedir. Acaba İsl&acirc;m dininde g&uuml;lmeye hi&ccedil; mi yer yoktur?</p>\n\n<p>\n	Bu soru bir&ccedil;ok M&uuml;sl&uuml;man&rsquo;ın zihninde bulunmaktadır. Konunun genişliği ve inceliği, ger&ccedil;eği arayanlara en g&uuml;zel şekilde, İsl&acirc;m&rsquo;ın doğru g&ouml;r&uuml;ş&uuml;n&uuml; derinlemesine a&ccedil;ıklamayı gerektirmektedir. Bu soruya vereceğimiz cevap d&ouml;rt aşamadan oluşmaktadır:</p>\n\n<p>\n	1- Bu ş&uuml;phenin &ccedil;ıkış yeri ile ilgilidir. &Ouml;ncelikle, teoride ve pratikte b&ouml;yle bir sorunu oluşturan sebep veya sebepleri belirlemek.</p>\n\n<p>\n	2- İsl&acirc;m&rsquo;da mutlulukla &uuml;z&uuml;nt&uuml;n&uuml;n konumu.</p>\n\n<p>\n	3- Mutluluk ve &uuml;z&uuml;nt&uuml;n&uuml;n psikolojik konumu, bunun bilimsel ve dinsel kaynaklar yardımıyla a&ccedil;ıklanması.</p>\n\n<p>\n	4- Mutluluk ve &uuml;z&uuml;nt&uuml;n&uuml;n (ağlamak ve g&uuml;lmek) doğru bir şekilde yerinin belirlenmesi.</p>\n\n<p>\n	<strong>1- Bu D&uuml;ş&uuml;ncenin K&ouml;keni</strong></p>\n\n<p>\n	Aklınıza b&ouml;yle bir sorunun gelmesinin ve bu şekilde d&uuml;ş&uuml;nmenizin nedeni, hi&ccedil; ş&uuml;phesiz toplumda yapılan dinsel t&ouml;renlerdeki uygulamalardır. M&uuml;sl&uuml;manlar genelde hep yas merasimleri d&uuml;zenlemektedirler. Fakat bu İsl&acirc;m&rsquo;ın her zaman bunu emrettiği anlamına gelmez; s&uuml;rekli &uuml;z&uuml;nt&uuml;l&uuml; olmak &ouml;z İsl&acirc;m&icirc; &ouml;ğretilerle kesinlikle uyuşmamaktadır.</p>\n\n<p>\n	Bu t&uuml;r din&icirc; merasimleri d&uuml;zenleyenler, Masumların (a.s.) doğum g&uuml;nlerinde bile ağıtlar yakıp, ağlamak gerektiğini zannediyorlar. H&acirc;lbuki bu tamamen yanlıştır. Bu yanlışlığa d&uuml;şmelerinin nedeni ise; insanları ağlatmaları gerektiğini d&uuml;ş&uuml;nmeleridir. Bunu bir sorumluluk olarak algılamaktadırlar. Bunlara g&ouml;re g&uuml;zel olan ağlamaktır; insan h&uuml;z&uuml;nl&uuml; olup ağladığı zaman Allah&rsquo;a ulaşmaktadır ve varlık &acirc;leminin merkeziyle irtibata ge&ccedil;mektedir. Bu temelsiz ve hi&ccedil;bir delili olmayan g&ouml;r&uuml;şten dolayı da, en ufak bir bahane ile hemen insanları ağlatmaya &ccedil;alışıyorlar ve bunu &ccedil;ok g&uuml;zel bir iş telakki ediyorlar. Din&icirc; g&ouml;revlerinin ağlatmak olduğu inancında olan mersiye okuyanlar ve meddahlar, vazifelerini bu şekilde yerine getirdiklerini zannediyorlar.</p>\n\n<p>\n	Bunlar aşırıya gitmişlerdir. Bunların karşısında ise diğer bir grup tefrite d&uuml;şerek ne i&ccedil;in olursa olsun ağlamanın k&ouml;t&uuml; olduğu inancındadırlar. Bunlara g&ouml;re ağlamak insanın psikolojisini bozan ve onu hasta yapan olumsuz bir davranıştır. Bu y&uuml;zden de b&ouml;yle d&uuml;ş&uuml;nenler her yerde ve her zaman başkalarını g&uuml;ld&uuml;rmeye &ccedil;alışmaktadırlar.</p>\n\n<p>\n	Sırf g&uuml;lmek ve başkalarını g&uuml;ld&uuml;rmek i&ccedil;in akıl almaz onlarca yolu deniyorlar. Her ne kadar yersiz olsa bile maksat g&uuml;lmek olsun diye ellerinden geleni yapıyorlar.</p>\n\n<p>\n	Birinci grup; mutluluk kaynağı olan her şeyi yaşamlarından &ccedil;ıkarıp atmaktadırlar. Hatta bazen insanı mutlu eder diye renkli elbise bile giymemektedirler. İkinci grup; sınırsız eğlenmeleri, yerli yersiz g&uuml;lmeleri ve hep eğlence peşinde olmaları nedeniyle hayatın hedefini unutmuşlardır. &Ouml;yle ki &ccedil;oğu zaman g&uuml;nahla g&ouml;n&uuml;llerini hoş tutmaya &ccedil;alışıyorlar.</p>\n\n<p>\n	Bu iki olumsuz davranış dolayısıyla, dışarıdan bakanlar bunların mensup oldukları ideolojileri sırf ağlama dini veya sırf eğlence dini olarak g&ouml;rm&uuml;şlerdir. Bu y&uuml;zden de İsl&acirc;m&rsquo;da her ikisinin olabileceği akıllarına gelmemektedir.</p>\n\n<p>\n	Orta yoldan &ccedil;ıkarak, aşırıya gitme veya geri kalma (hep ağlamak, hep g&uuml;lmek) d&uuml;ş&uuml;ncesi g&uuml;n&uuml;m&uuml;zde İsl&acirc;m &acirc;lemini kaplamış bulunmaktadır, &ccedil;oğu M&uuml;sl&uuml;man bu yanlışlığa saplanmıştır. Orta yolu tutmak yerine bazıları hep suratlarını asarak hi&ccedil; g&uuml;lmemekte, bazıları da İsl&acirc;m &acirc;lemindeki bunca derde rağmen dertlenmeden hep eğlence peşindedirler. Bunlar orta yol olan, her ikisini de i&ccedil;ine alan ve her birinin yerli yerinde yapılmasını savunan &uuml;&ccedil;&uuml;nc&uuml; bir yolu d&uuml;ş&uuml;nemiyorlar. Bu iki d&uuml;ş&uuml;nce tarzı yenilmeye ve kaybetmeye mecburdur. &Ccedil;&uuml;nk&uuml; bunlar İsl&acirc;m&rsquo;ın g&ouml;r&uuml;ş&uuml; değildir; İsl&acirc;m ise bunu &ccedil;ok daha farklı emretmektedir.</p>\n\n<p>\n	<strong>2- Mutluluk ve H&uuml;zn&uuml;n İsl&acirc;m&rsquo;daki Yeri</strong></p>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından sırf ağlamak ve g&uuml;lmek, &uuml;z&uuml;lmek ve sevinmek tek başına hi&ccedil;bir &ouml;nem arz etmez. Bunların hi&ccedil;biri başlı başına diğerinden &uuml;st&uuml;n kabul edilmemektedir.</p>\n\n<p>\n	İsl&acirc;m sırf ağlansın yahut sırf g&uuml;l&uuml;ns&uuml;n diye kimseyi y&ouml;nlendirmemiştir. Bu işte &ouml;nemli olan, neden ve ni&ccedil;in yapıldığıdır. İsl&acirc;m bunun başlangıcı ve bunun getirisine &ouml;nem vermektedir.</p>\n\n<p>\n	Sevin&ccedil; ve h&uuml;z&uuml;n, insanın insanlık boyutuna h&acirc;kim olan onun ruhuyla al&acirc;kalı bir durumudur ve bu ağlanarak ve g&uuml;l&uuml;nerek kendini g&ouml;stermektedir. Her insan, insan olması hasebiyle bu iki duyguya sahiptir. İsl&acirc;m&rsquo;a g&ouml;re, eğer bu duygular insanın Allah&rsquo;a kulluğunda k&ouml;t&uuml; etki bırakmıyorsa iyidir, aksi takdirde kabul edilmemektedir.</p>\n\n<p>\n	Ağlamak ve g&uuml;lmek, eğer insanı ulaşması gereken hedefinden alıkoyuyorsa, insanlara hizmet etmenin &ouml;n&uuml;n&uuml; alıyorsa ve Allah&rsquo;a kulluk etmesini engelliyorsa o zaman k&ouml;t&uuml;d&uuml;r. Aynı şey sevinmek ve g&uuml;lmek i&ccedil;in de ge&ccedil;erlidir. G&uuml;lme ve ağlamaya değer veren yahut yeren iki neden bulunmaktadır; birincisi, bu duyguların oluşum nedeni ve ikincisi, bu duyguları g&ouml;sterme tarzıdır.</p>\n\n<p>\n	Rivayetlerde &ldquo;sebepsiz g&uuml;lme&rdquo; olarak tabir edilen, bilin&ccedil;sizce g&uuml;l&uuml;ş beğenilmemiştir. Bunun aksine bilin&ccedil;li olan eğlenme beğenilmiştir.</p>\n\n<p>\n	İmam Hasan Asker&icirc; (a.s.) bir hadiste ş&ouml;yle buyurmaktadır: &ldquo;Sebepsiz yere g&uuml;lmek cahilliğin belirtisidir.&rdquo;</p>\n\n<p>\n	Diğer bir hadiste de İmam K&acirc;zım (a.s.) ş&ouml;yle buyuruyor: &ldquo;Allah sebepsiz yere g&uuml;leni sevmez.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Demek ki her &ccedil;eşit g&uuml;lme, k&ouml;t&uuml; veya iyi değildir. &Ouml;nemli olan ni&ccedil;in yapıldığıdır. Ağlamak da aynı şekildedir, &ouml;rneğin Allah korkusundan veya Allah sevgisinden dolayı ağlamak İsl&acirc;m&rsquo;da beğenilen bir davranıştır. İmam B&acirc;kır (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;Allah katında gece yarısı sadece onun korkusundan dolayı ağlayan kulun g&ouml;zyaşından daha kıymetli ve sevimli bir damla yoktur.&rdquo;</p>\n\n<p>\n	İmam Ali (a.s.) buyuruyor: &ldquo;Allah korkusundan ağlamak İl&acirc;h&icirc; rahmetin anahtarıdır.&rdquo; Diğer bir hadiste ş&ouml;yle buyurmaktadır: &ldquo;Allah korkusundan ağlamak kalbi nurlandırır ve insanın g&uuml;naha d&ouml;nmesini engeller.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	G&uuml;lmek insanın ruhuyla uyuşup, akıllıca olursa, ağlamak da insanın bilincini &ccedil;oğaltıp kemale doğru ilerlemesini sağlarsa g&uuml;zeldir. Bu iki beğenilen duygu Allah&rsquo;ın rızasıyla birlikte olduğu i&ccedil;in iyidir, ayrıca ruhun ve bedenin sıhhatini de sağlamlaştırır.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>İsl&acirc;m&rsquo;ın G&ouml;r&uuml;ş&uuml;</strong></h3>\n\n<p>\n	1- İnsanı bunalıma sokacak ağlama iyi değildir. Resulullah&rsquo;ın (s.a.a.) hayatını anlatan kitaplarda, &uuml;zg&uuml;n g&ouml;rd&uuml;ğ&uuml; bir ashabını hemen şaka yaparak g&uuml;ld&uuml;rd&uuml;ğ&uuml; nakledilmektedir. Masum İmamlarımız da etrafındakilere nasıl mutlu olunması gerektiğini g&ouml;stermişlerdir. Ş&ouml;yle buyurmaktadırlar: &ldquo;Mutlu ve rahat yaşayabilmen i&ccedil;in, Allah&rsquo;ın razı olduğuna sen de razı ol.&rdquo;</p>\n\n<p>\n	2- İsl&acirc;m&rsquo;ın beğenip, onayladığı ağlama, Allah korkusundan dolayı yapılan ağlamadır. Allah i&ccedil;in ağlamalar insanın kendisini olgunlaştırıp Allah&rsquo;a ulaştırmasında en etkili y&ouml;ntemdir. Tabii ki bu, her zaman her yerde surat asmak anlamına gelmemektedir.</p>\n\n<p>\n	Allah&rsquo;ın dostlarına olan sevgi ve d&uuml;şmanlarına olan nefret dolayısıyla ağlamak da bu gruba girmektedir.</p>\n\n<p>\n	3- G&uuml;lmek kesinlikle k&ouml;t&uuml; ve beğenilmeyen bir &ouml;zellik değildir. Aksine İsl&acirc;m g&uuml;lmek &uuml;zerinde &ccedil;ok durmuş ve insanın g&uuml;lmesine &ouml;nem vermiştir. G&uuml;lmek mutlu olmanın g&ouml;stergesidir. İnsan şaka yaparak, fıkra anlatarak, mizahta bulunarak mutlu olabilir. Burada &ouml;nemli olan edep ve İsl&acirc;m&icirc; kurallara riayet etmektir. Sadece bazı olumsuz &ouml;zellikleri bulunan g&uuml;lme şekilleri yasaklanmıştır (kahkaha atmak gibi).</p>\n\n<p>\n	4- İsl&acirc;m hi&ccedil;bir zaman ağlamak ve g&uuml;lmek arasında se&ccedil;im yapmamıştır ve birini diğerinden &uuml;st&uuml;n tutmamıştır. Her ikisini insanın varlık boyutuyla bağlantılı kabul ederek bunlar i&ccedil;in bir takım şartlar ve sınırlar belirlemiştir.</p>\n\n<p>\n	5- Normal zamanlarda -bazı zamanlar hari&ccedil;- insan yaşamına h&acirc;kim olması gereken &ouml;zellik g&uuml;lmektir. İnsan bir&ccedil;ok değişik yolla g&uuml;nl&uuml;k yaşamında mutlu olmalıdır; tebess&uuml;m etmek, &ccedil;alışmak, şaka yapmak, spor yapmak, g&uuml;nahtan uzak durmak, seyahate &ccedil;ıkmak, g&uuml;zel koku s&uuml;rmek ve a&ccedil;ık renkli elbise giymek insanı mutlu edecektir. İsl&acirc;m mektebinde, m&uuml;min her zaman g&uuml;ler y&uuml;zl&uuml;d&uuml;r, m&uuml;nafığın ise suratı s&uuml;rekli asıktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Resulullah (ki, en g&uuml;zel sıfatları kendisinde toplayandır) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ben de sizin gibi bir insanım, şaka ve mizah yapmaktayım.&rdquo; Bir diğer beyanında buyuruyor: &ldquo;Ben de şaka yapıyorum, ama şakamda hak ve doğrudan başka bir şey olmaz.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	6- İsl&acirc;m&rsquo;ın &ouml;vd&uuml;ğ&uuml; g&uuml;lme hikmetli ve bilin&ccedil;li olarak yapılan g&uuml;lmedir. G&uuml;lme yoluyla fikir, irfan, ahl&acirc;k, fıkıh vb. konuları karşılıklı anlatımdır. Peygamberimizin yaşamında bunu &ccedil;ok&ccedil;a g&ouml;rmekteyiz. Bir g&uuml;n yaşlılara ş&ouml;yle buyurdu: &ldquo;Cennete sadece g&uuml;zel y&uuml;zl&uuml; gen&ccedil;ler girecektir.&rdquo; yaşlıların tedirgin olduğunu g&ouml;rd&uuml;kten sonra tebess&uuml;mle ş&ouml;yle devam etti: &ldquo;Sizler &ouml;nce gen&ccedil; olacaksınız ve ondan sonra cennete gireceksiniz.&rdquo;</p>\n\n<p>\n	Demek ki, d&uuml;ş&uuml;ncesizce, g&uuml;nah yoluyla yapılan şakalar (gıybet, t&ouml;hmet, yalan, k&uuml;f&uuml;r etmek, aşağılamak vb.), kahkaha atarak g&uuml;lmek İsl&acirc;m&rsquo;ın kabul etmeyip, yasakladığı eğlence şekilleridir. İmamlarımız bu t&uuml;r eğlencelerin zararlarını rivayetlerde buyurmuşlardır. Rivayetlerden, kahkaha atmanın, &ccedil;ok g&uuml;lmenin, insanların bir araya gelip sadece g&uuml;lme ile vakitlerini ge&ccedil;irmelerinin, yalanla karışık eğlencelerin &ccedil;ok k&ouml;t&uuml; olduğu anlaşılmaktadır.</p>\n\n<p>\n	İmam S&acirc;dık (a.s.) ş&ouml;yle buyuruyor: &ldquo;Kahkaha şeytandandır.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a.) buyuruyor ki: &ldquo;&Ccedil;ok g&uuml;lmek imanı yok eder.&rdquo;</p>\n\n<p>\n	Yine Allah Resul&uuml; (s.a.a.) buyuruyor: &ldquo;Sırf başkalarını g&uuml;ld&uuml;rmek i&ccedil;in yalan s&ouml;yleyene yazıklar olsun. Yazıklar olsun ona.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	7- İsl&acirc;m&rsquo;ın beğenip, onayladığı ağlama; Allah korkusundan, Allah dostlarına olan sevgi ve onların d&uuml;şmanlarına olan nefret dolayısıyla olandır. Diğer t&uuml;m &uuml;z&uuml;l&uuml;p, ağlamalar iyi değildir. Ağlamak insanı kemale ulaştırıp, m&acirc;neviyatını &ccedil;oğalttığı takdirde değerlidir. Bu y&uuml;zden isyan edercesine, &ccedil;ığlıklar atarak, v&uuml;cudu yaralayarak yapılan ağlamalar k&ouml;t&uuml;d&uuml;r ve İsl&acirc;m bunu kesinlikle kabul etmemektedir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın ger&ccedil;ek g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ğrenmek ve yanlışlığa d&uuml;şmemek i&ccedil;in o konu hakkındaki rivayetlerin hepsini incelemek gerekir. Sadece bir rivayete bağlı kalarak İsl&acirc;m &ouml;ğrenilemez ve soruda olduğu gibi insan yanlışa d&uuml;şer. Mutlu olmayı hayatlarından silen, sevinmeyi yok sayan, ağlamanın g&uuml;zel olduğunu kabul ederek s&uuml;rekli &uuml;z&uuml;nt&uuml;l&uuml; olanlar, yalnızca İsl&acirc;m&rsquo;ın beğenmediği ve yerdiği hadisleri okumuşlardır. Yanlışlığa d&uuml;şmelerinin nedeni de buradan kaynaklanıyor. Aynı şey &uuml;z&uuml;lmeyi k&ouml;t&uuml; bilip, gereksiz eğlence peşinde olanlar i&ccedil;in de ge&ccedil;erlidir.</p>\n\n<p>\n	İnsanın hayatına h&acirc;kim olan en &ouml;nemli &ouml;zellik eğlenip g&uuml;lmektir. İnsan en ufak bahanelerle mutlu olmasını bilmelidir. Ağlamak ise hayatın her anına h&acirc;kim olmamalıdır; sadece belirli zamanlarda ve belirli sebepler nedeniyle olmalıdır.</p>\n\n<p>\n	Her ne kadar Allah korkusundan ağlamanın g&uuml;zel olduğunu s&ouml;yledikse de bundan maksadımız her yerde, toplumun i&ccedil;inde de ağlamak değildir, bu yalnızken yapılmalıdır.</p>\n\n<p>\n	<strong>3- Psikolojik A&ccedil;ıdan Mutluluk</strong></p>\n\n<p>\n	Soruya tam cevap vererek, doğru bir sonuca varabilmemiz i&ccedil;in, konuyu psikolojik a&ccedil;ıdan da incelememiz gerekmektedir. Bunun i&ccedil;in de meseleyi iki başlık altında a&ccedil;ıklamaya &ccedil;alışacağız:</p>\n\n<p>\n	<strong>1- Mutluluğun Tanımı</strong></p>\n\n<p>\n	Belki de psikolojide en az işlenen konulardan biri de mutluluk ger&ccedil;eğidir. Mutluluk hakkında ortak bir tanım bulunmamaktadır, bir&ccedil;ok değişik tanımlar yapılmıştır, &ouml;rneğin:</p>\n\n<p>\n	Başarıya ulaşma sonucu insanda oluşan olumlu duyguya denir.</p>\n\n<p>\n	Mutluluk, dertsiz olan t&uuml;m keyiflere denir.</p>\n\n<p>\n	Aristoteles&rsquo;e g&ouml;re, bilimsel olarak değişik konumlardaki insan i&ccedil;in mutluluğun tanımını yapamayız, &ccedil;&uuml;nk&uuml; mutluluğun &uuml;&ccedil; tane olduğuna inanmaktadır.</p>\n\n<p>\n	a) Mutluluğun en aşağısı; lezzet ve keyif almak.</p>\n\n<p>\n	b) Orta dereceli mutluluk; amelde g&uuml;zel işler yapabilmek.</p>\n\n<p>\n	c) Mutluluğun en &uuml;st&uuml;n&uuml;; d&uuml;ş&uuml;n&uuml;r ve m&uuml;tefekkir olarak yaşamaktır.</p>\n\n<p>\n	Sıradan insanlar i&ccedil;in mutlu olmak yani g&uuml;nl&uuml;k yaşamdan keyif alabilmektir. Bunlar i&ccedil;in mutluluğa ulaşmak hangi yolla olursa olsun &ouml;nemli değildir. Değersiz, k&ouml;t&uuml; işler ve hatta insanın kendisini değersiz kılmasıyla da buna ulaşılabilir.</p>\n\n<p>\n	B&ouml;yle bir mutluluk anlayışı, insanın yaratılışıyla uyuşmamaktadır. Bazıları mutluluk hapları kullanarak ge&ccedil;ici mutluluğa ulaşmaktadırlar. Fakat g&uuml;n ge&ccedil;tik&ccedil;e hayattan memnun olmama derecesi d&uuml;şecektir. Sokrat ş&ouml;yle diyor: Bir domuz gibi mutlu olmaktansa, &uuml;zg&uuml;n olmayı tercih ederim. Domuz keyif alma a&ccedil;ısından y&uuml;ksek derecededir, fakat hi&ccedil;bir zaman aklını kullanamaz, yaptığı işleri bir &ouml;l&ccedil;&uuml;ye g&ouml;re yapmaz, işte bu y&uuml;zden de memnuniyetini g&ouml;steremez.</p>\n\n<p>\n	&Ouml;yleyse herkesin ortak g&ouml;r&uuml;ş&uuml; olabilecek bir tanım yapmamız gerekmektedir. Buna g&ouml;re de mutluluğu ş&ouml;yle tarif edebiliriz: Mutluluk, kendinden memnuniyet ve keyif derecesinin birleşimidir (kendinden memnuniyet + keyif derecesi = mutluluk). Her ne kadar insanların &ccedil;oğu mutluluğun doruğuna (d&uuml;ş&uuml;n&uuml;r olarak yaşamak) ulaşamasa da, aşağı derecelerde kalmamalıdır ve sadece hayvan&icirc; keyiflerle kendisini kandırmamalıdır.</p>\n\n<p>\n	<strong>2- Mutluluğa Ulaşmanın Yolları</strong></p>\n\n<p>\n	Her ne kadar insan yaşamında s&uuml;rekli acı ve &uuml;z&uuml;nt&uuml;ler olsa bile, gene de bunu hayatının her anına genelleştirmemelidir. Sorunların s&uuml;rekli etrafında dolaşmasına izin vermemelidir.</p>\n\n<p>\n	Bu y&uuml;zden mutlu olmak i&ccedil;in kendisine yol se&ccedil;melidir. Biz bu yolu kısaca ş&ouml;yle tanımlamaktayız: Uzun s&uuml;reli mutluluk yalnızca ahl&acirc;k ve din ile m&uuml;mk&uuml;nd&uuml;r. Demek ki mutluluğun yolu, sorumsuzca, sınırsızca yaşamak ve toplumun, ahl&acirc;kın, dinin kurallarına bağlı olmamaktan ge&ccedil;memektedir.</p>\n\n<p>\n	Bilimsel a&ccedil;ıdan insanın mutlu olabilmesi i&ccedil;in bir&ccedil;ok değişik y&ouml;ntem bulunmaktadır. Onlardan bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	1- Yersiz endişelere karşı direnmek.</p>\n\n<p>\n	2- Tahamm&uuml;l edebilme ve kabullenme g&uuml;c&uuml;n&uuml;n &ccedil;oğalması.</p>\n\n<p>\n	3- Yolculuğa &ccedil;ıkmak.</p>\n\n<p>\n	4- Spor yapmak.</p>\n\n<p>\n	5- G&uuml;lmek ve insanlara tebess&uuml;m etmek.</p>\n\n<p>\n	6- Şaka yapmak.</p>\n\n<p>\n	7- A&ccedil;ık renkli elbise giymek.</p>\n\n<p>\n	8- Bakımlı olmak.</p>\n\n<p>\n	9- Mutlu ve huzurlu insanlarla g&ouml;r&uuml;şmek.</p>\n\n<p>\n	10- Yersiz beklentilerde bulunmamak.</p>\n\n<p>\n	3- Beğenilen Sevin&ccedil; ve H&uuml;z&uuml;n</p>\n\n<p>\n	Buraya kadar yapmış olduğumuz a&ccedil;ıklamalardan ş&ouml;yle bir sonu&ccedil; &ccedil;ıkarabiliriz:</p>\n\n<p>\n	1- Mutlu olmanın yollarından biri g&uuml;lmektir. Fakat şunu unutmayalım ki, &ouml;nemli olan her zaman mutlu olmaktır, her zaman g&uuml;lmek değildir. S&uuml;rekli mutlu olmak, İsl&acirc;m&rsquo;ın beğenip, istediği bir yaşam tarzıdır. Kalıcı ve ger&ccedil;ek mutluluğa ulaşmak ise yalnızca ahl&acirc;k ve din kurallarına uymak ile m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	2- G&uuml;lmenin bir tedavi y&ouml;ntemi olduğunu sadece kısmen kabul edebiliriz. S&uuml;rekli g&uuml;lmek sadece sıradan ve idealsiz insanlar i&ccedil;in iyidir. Hedefi b&uuml;y&uuml;k olan insanlar boş şeylerle vakitlerini ge&ccedil;irmezler. Bu y&uuml;zden b&uuml;y&uuml;k filozoflardan olan Sokrat, Platon ve Aristoteles y&uuml;ce insan&icirc; mutluluğun sadece, d&uuml;ş&uuml;nme sonucu oluşan mutluluk olduğunu s&ouml;ylemişlerdir. Mutlu olmak isteyen herkes bu y&uuml;ce mutluluğun peşinde olmalıdır ve sıradan hayvan&icirc; mutluluklarla yetinmemelidir.</p>\n\n<p>\n	Rivayetlerde bunun i&ccedil;in &ldquo;zahit&ccedil;e mutluluk&rdquo; tabiri kullanılmıştır. Emirelm&uuml;minin Hz. Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Zahitler, d&uuml;nyada g&uuml;lse bile aslında g&ouml;n&uuml;lleri ağlamaktadır. Mutludurlar, ama kalplerinde h&uuml;z&uuml;n &ccedil;oktur.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	3- Toplum ve insan yaşamına h&acirc;kim olan ve olması gereken duygu mutluluktur. Dinsel toplantılarda bunu g&ouml;remiyorsak kesinlikle bunun sebebi din değildir. Bu din mensuplarının yapmış olduğu bir hatadır. İsl&acirc;m&rsquo;ın istemiş olduğu ağlama, Allah korkusundan dolayı olan ağlamadır. M&uuml;min geceleri secdeg&acirc;hını g&ouml;zyaşlarıyla ıslatarak, g&ouml;ğ&uuml;n yedinci katına kadar kendisini y&uuml;kseltmektedir. Her zaman, her yerde, yerli yersiz, olur olmaz ağlamaları, İsl&acirc;m onaylamamaktadır.</p>\n\n<p>\n	4- Din&icirc; merasimler &uuml;&ccedil; esas &uuml;zere kurulmuşlardır:</p>\n\n<p>\n	a) Din&icirc; &ouml;ğretilerin a&ccedil;ıklanması, İsl&acirc;m&rsquo;ın emirlerinin &ouml;ğrenilmesi ve toplumsal sorumlulukların hatırlatılması.</p>\n\n<p>\n	b) İnsanların birbirleriyle arkadaş, dost ve samimi olmalarını sağlamak.</p>\n\n<p>\n	c) İbadet ve Allah&rsquo;a kulluk etmek.</p>\n\n<p>\n	Bu &uuml;&ccedil; temel esasın dışında yapılan her şey ektir. &Ouml;zel bazı zamanlarda bu programlara eklemelerde yapılmaktadır. &Ouml;rneğin, mersiye okumak, dua ve ziyaretname okumak b&ouml;yledir.</p>\n\n<p>\n	Şimdi din&icirc; merasimlerde mersiye okumayı a&ccedil;ıklayalım:</p>\n\n<p>\n	1- Din&icirc; toplantılar genelde mersiye okumak i&ccedil;in değildir. Mersiye okuyarak ağlayıp, ağlatmak sadece Muharrem ayı ve Masumların şehadet yıl d&ouml;n&uuml;mleri i&ccedil;indir. İsl&acirc;m&rsquo;a g&ouml;re, Ehlibeyt&rsquo;in &uuml;z&uuml;nt&uuml;l&uuml; olduğu ve onların şehit edildikleri g&uuml;nlerde M&uuml;sl&uuml;manların da &uuml;z&uuml;l&uuml;p ağlaması gerekmektedir. Bunu İmamlarımız ş&ouml;yle buyurmaktadır: &ldquo;Bizim Şialarımız, bizim &uuml;z&uuml;nt&uuml;m&uuml;zle &uuml;z&uuml;l&uuml;r ve sevincimizle de mutlu olur.&rdquo;</p>\n\n<p>\n	Bu y&uuml;zden s&uuml;rekli mersiye okumak yahut s&uuml;rekli eğlenmek orta yoldan &ccedil;ıkmak demektir. Her ikisi de yerli yerinde yapılmalıdır.</p>\n\n<p>\n	2- Her ne kadar matem merasimlerinin esası &uuml;z&uuml;l&uuml;p ağlamak olsa bile, bunlar insanda &uuml;z&uuml;nt&uuml; yaratmamaktadır. Bu merasimlerin, mersiye okunarak, ağıtlar yakılıp, sinelere vurularak ge&ccedil;tiği doğrudur. Fakat bu &uuml;z&uuml;lmeler &ccedil;ok farklıdır. Bunlar aslında insanda sevin&ccedil; oluşturmaktadır. İnsanı harekete ge&ccedil;irerek Ehlibeyt&rsquo;in yolunda ilerlemesini sağlamaktadır.</p>\n\n<p>\n	Her g&uuml;lme, sevin&ccedil;ten dolayı olmadığı gibi her ağlama da &uuml;z&uuml;nt&uuml; yaratmaz. Eğer Allah korkusundan ağlamak g&uuml;zeldir diyorsak, bunun nedeni insanı &uuml;zmediği i&ccedil;indir.</p>\n\n<p>\n	3- Matem merasimlerinin d&uuml;zenlenmesinin sebebi, g&ouml;n&uuml;l bağlılığından kaynaklanmaktadır, Şialar Ehlibeyt&rsquo;in mateminde &uuml;z&uuml;lerek sevgilerini g&ouml;stermektedirler. Bunun peşi sıra ise insanın g&ouml;nl&uuml;n&uuml;n tarif edilmez bir huzur ve mutlulukla dolmasıdır.</p>\n\n<p>\n	Ehlibeyt dostları kendilerini Ehlibeyt&rsquo;e bor&ccedil;lu bilmektedir, onların &ccedil;ektiği sıkıntılara ortak olarak bu borcu &ouml;demeye &ccedil;alışmaktadırlar. İnsanın borcunu &ouml;demesi onu rahatlatır mı, yoksa rahatsız mı eder?</p>\n\n<p>\n	4- Merasimlerin sonunda kısa bir meriyse okuyarak ağlamak, bor&ccedil; &ouml;deme olduğu gibi, bir &ccedil;eşit dini ve ahl&acirc;k&icirc; yaşam tarzıdır. Ger&ccedil;ek mutluluğun kaynağı olan ahl&acirc;k ve din bizlere Ehlibeyt&rsquo;in mateminde &uuml;z&uuml;lmemizi emretmektedir.</p>\n\n<p>\n	5- Dua ve ziyaretnameleri okurken, birden mersiye okumaya başlamak gereksiz ve aşırıya gitmektir. Nedeni ise, bu merasimleri d&uuml;zenleyen ve okuyanların bilgisizliğinden kaynaklanmaktadır.</p>\n\n<p>\n	Sonu&ccedil; olarak, dini merasimlerin temellerini ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	1- Allah&rsquo;ın istediği ve Ehlibeyt&rsquo;in anlattığı gibi kulluk etmek.</p>\n\n<p>\n	2- Din&icirc; ve toplumsal sorumlulukların hatırlatılması ve ger&ccedil;eklerin a&ccedil;ıklanması.</p>\n\n<p>\n	3- Dostluk ve samimiyetin oluşması.</p>\n\n<p>\n	4- Ehlibeyt&rsquo;e karşı, Şialık borcunu &ouml;demeye &ccedil;alışmak ve b&ouml;ylelikle onların m&acirc;nev&icirc; yaşam tarzını hayata ge&ccedil;irmek.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>Ağlamaya Hazırlık</strong></h3>\n\n<p>\n	Ağlamanın bir&ccedil;ok &ccedil;eşidi bulunmaktadır. İnsan bazen &ccedil;ok sevindiğinde bazen de &ccedil;ok &uuml;z&uuml;ld&uuml;ğ&uuml;nde ağlar. Ehlibeyt dostlarının İmam H&uuml;seyin (a.s.) i&ccedil;in ağlamaları onun şehit edilmesi nedeniyle yas tutup, &uuml;z&uuml;lmekten kaynaklanmaktadır. Bu y&uuml;zden de ağlamanın diğer &ccedil;eşitlerini a&ccedil;ıklamadan direk olarak sadece &uuml;z&uuml;nt&uuml; nedeniyle oluşan ağlamayı ele alıp, tanımını yaparak, nedenlerini sıralamaya &ccedil;alışacağız.</p>\n\n<p>\n	Matem ve yastan dolayı ağlamak aslında &uuml;z&uuml;nt&uuml;n&uuml;n dış g&ouml;stergesidir. Yas sonucu ağlamak, kişinin b&uuml;y&uuml;k bir acıyla karşılaşması nedeniyle g&ouml;stermiş olduğu tepkidir. Yaslı olmak ise, toplumsal bir tepkiye bağlı olan acı dolayısıyla g&ouml;sterilen h&acirc;l ve harekettir. Eğer ağlamak istiyorsak &ouml;ncelikle &uuml;z&uuml;nt&uuml;l&uuml; olmamız gerekmektedir. İnsan &uuml;z&uuml;ld&uuml;ğ&uuml; zaman peşi sıra ağlama da gelecektir. Eğer Kerbela Şehitlerinin Efendisi İmam H&uuml;seyin (a.s.) i&ccedil;in ağlamak istiyorsak, ilk &ouml;nce H&uuml;seyin &uuml;z&uuml;nt&uuml;s&uuml;n&uuml; kalbimize yerleştirmeliyiz. O b&uuml;y&uuml;k insanın &ccedil;ekmiş olduğu acıları bilmemiz gerekmektedir.</p>\n\n<p>\n	&Uuml;z&uuml;lmek, &ccedil;ok acı bir olay karşısında g&ouml;sterilen tepkiye denir. İnsan &ccedil;ok sevdiği bir şeyi veya kimseyi kaybettiğinde &uuml;z&uuml;lmeye başlar.</p>\n\n<p>\n	Acılı olmak ise, aralarında duygusal bağ olan birinin &ouml;l&uuml;m&uuml; sonucu oluşan psikolojik duruma denir.</p>\n\n<p>\n	Buna g&ouml;re &uuml;z&uuml;lmek i&ccedil;in, o şeyi yahut kimseyi sevmek gerek, eğer onu sevmişse onun ayrılık acısıyla hemen &uuml;z&uuml;l&uuml;r, kederlenir ve sonu&ccedil; olarak da ağlamaya başlar. Şimdi sen de, kalbinde İmam H&uuml;seyin&rsquo;in (a.s.) acısını hissedip, O&rsquo;na ağlamak istiyorsan, &ouml;ncelikle İmam&rsquo;a kalben bağlanman gerek. İmam H&uuml;seyin&rsquo;i tanımayan sevmez, sevmeyen de ayrı olduğu i&ccedil;in &uuml;z&uuml;lmez.</p>\n\n<p>\n	H&uuml;seyin&rsquo;i seven, onun ayrılığından, şehit olmasından ve bir&ccedil;ok zul&uuml;m g&ouml;rmesinden dolayı &uuml;z&uuml;nt&uuml;l&uuml;d&uuml;r. Sebep geldiğinde peşi sıra sonu&ccedil; da oluşur. Bu &uuml;z&uuml;nt&uuml; ister istemez insanın ağlamasına sebep olur.</p>\n\n<p>\n	Kısaca sorunun cevabı, sevmekte saklıdır. Peki, sevmek i&ccedil;in ne yapmamız gerek? Sevmenin yolu da tanımaktan-bilmekten ge&ccedil;er. Bir şeyle tanışmak, hayattaki konumunu anlamak tanımanın gereksinimlerindendir, insan bir şeyi tanıdığı zaman onu sevecektir. Bilimsel a&ccedil;ıdan sevmenin bir diğer nedeni de onunla uzun s&uuml;re beraber yaşamaktır.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s.) i&ccedil;in matemli olup ağlamak istiyorsak, &ouml;ncelikle onu tanımalıyız ve bu tanımayı g&uuml;n be g&uuml;n &ccedil;oğaltmalıyız. H&uuml;seyin&rsquo;i tanımak, hedefini, yolunu, inancını, ideallerini bilerek şahs&icirc; ve toplumsal yaşamımızdaki konumunu anlamak ve buna g&ouml;re yaşamak İmam&rsquo;ın sevgisini peşi sıra getirir. Onun yaşam tarzını sadece bilmek yeterli değildir; bunu kendi yaşamımızda da pratiğe d&ouml;kmek zorundayız. Demek ki tanımakla beraber o kimse ile yaşamak da gerekiyor veya o hayatımızda bir yer edinmeli, sanki onunla yıllardır aynı yerde yaşamış gibi olmalıyız.</p>\n\n<p>\n	Birisini sevmek, hi&ccedil;bir zaman eşit değildir, bazılarını &ccedil;ok bazılarını da az sevmekteyiz. Sevgi ne kadar &ccedil;ok olursa ayrıldıktan sonra &uuml;z&uuml;lmek de o denli olur. İnsanın &uuml;z&uuml;nt&uuml; ve kederi, sevmesiyle orantılıdır.</p>\n\n<p>\n	&Ccedil;oğu insanın İmam H&uuml;seyin&rsquo;i tanıyıp ona g&ouml;n&uuml;l vermemeleri ne kadar da &uuml;z&uuml;c&uuml; bir durumdur. Bu insanlar İmam&rsquo;ın mateminde ağlayıp &uuml;z&uuml;lmedikleri gibi, başkalarının da ağlayıp &uuml;z&uuml;lmelerini anlayamazlar.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>Ağlayabilmek İ&ccedil;in Ne Yapmalı?</strong></h3>\n\n<p>\n	&Ouml;ncelikle insan h&uuml;z&uuml;nlenip, ağlar konumunu almalıdır. Ger&ccedil;ekten ağlanamasa bile rivayetler ağlar gibi yapmamızı emretmektedir. Fakat ger&ccedil;ek m&acirc;nada ve Allah katında değerli olacak şekilde ağlayabilmemiz i&ccedil;in, bilin&ccedil; ve tanımaya ihtiyacımız vardır. Eğer mersiye okunduğu zaman ağlayamıyor ve hatta h&uuml;z&uuml;nlenemiyor isen; bunun nedeni Ehlibeyt&rsquo;in makamını derk etmemekten kaynaklanmaktadır. &Ouml;ncelikle Masum İmamların değerini bilip, konum ve makamlarını tanımalıyız, onları tanımayı da g&uuml;n ge&ccedil;tik&ccedil;e g&uuml;&ccedil;lendirmeliyiz. Ayrıca bir diğer yapmamız gereken de Ehlibeyt&rsquo;i tanımamıza engel olan sebepleri tespit edip onları gidermektir.</p>\n\n<p>\n	Peygamber&rsquo;in tertemiz Ehlibeyt&rsquo;ini tanımanın yolları şunlardır:</p>\n\n<p>\n	1: Yaşamlarını inceleyip, biyografilerini okumak.</p>\n\n<p>\n	2: Onlardan bizlere ulaşan hadisleri dikkatlice okuyup, &uuml;zerinde d&uuml;ş&uuml;nmek.</p>\n\n<p>\n	3: Allah&rsquo;ı tanımak. Onlar İl&acirc;h&icirc; sıfatların tecellileridir; insan Allah&rsquo;ı ne kadar iyi tanısa onların faziletini de o kadar iyi anlayacaktır.</p>\n\n<p>\n	Ehlibeyt&rsquo;i tanıma yolundaki engellerden bazıları da ş&ouml;yledir:</p>\n\n<p>\n	1: Allah&rsquo;ı anmanın dışında, &ccedil;ok fazla boş yere konuşmak.</p>\n\n<p>\n	2: &Ccedil;ok g&uuml;nah işlemek.</p>\n\n<p>\n	3: D&uuml;nyev&icirc; &ccedil;ok arzulara kapılmak.</p>\n\n<p>\n	4: Boş ve faydasız s&ouml;zleri dinlemek.</p>\n\n<p>\n	5: S&uuml;rekli d&uuml;nya malını toplama peşinde olmak.</p>\n\n<p>\n	6: İbadet etmeyi bırakmak.</p>\n\n<p>\n	7: K&ouml;t&uuml; ve ahl&acirc;k&icirc; y&ouml;nden sorunları bulunan insanlarla arkadaşlık kurmak.</p>\n\n<p>\n	8: Y&uuml;ce erdemlerden yoksun, kişiliksiz ve al&ccedil;ak insanlarla oturup kalkmak.</p>\n\n<p>\n	9: &Ccedil;ok g&uuml;lmek.</p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s.) buyurmuş olduğu bir hadiste insanın ağlayamayışının nedeni kalbin katılaşmasıdır ve kalbin katılığının giderilmesi, eski yumuşak h&acirc;line geri d&ouml;nmesi i&ccedil;in, rivayetler şunları yapmamızı buyurmaktadır:</p>\n\n<p>\n	1: &Ouml;l&uuml;m&uuml; hatırlamak.</p>\n\n<p>\n	2: B&uuml;y&uuml;k &acirc;limlerden nasihat isteyip, olaylardan ibret almak.</p>\n\n<p>\n	3: Allah&rsquo;ın ayetlerini, kıyameti ve kendi durumunu d&uuml;ş&uuml;nmek.</p>\n\n<p>\n	4: &Acirc;limlerle oturup kalkmak.</p>\n\n<p>\n	5: Faziletli ve g&uuml;zel ahl&acirc;k&icirc; sıfatlara sahip insanlarla dost olmak.</p>\n\n<p>\n	6: Fakirlere yemek ihsan etmek.</p>\n\n<p>\n	7: Yetimlerle ilgilenip onları sevmek.</p>\n\n<p>\n	8: Allah&rsquo;ı zikretmek.</p>\n\n<p>\n	9: Ehlibeyt&rsquo;in faziletlerini, menakıbını ve başlarına gelen musibetleri anlatmak.</p>\n\n<p>\n	10: Kur&rsquo;&acirc;n okumak.</p>\n\n<p>\n	11: Tevbe etmek.</p>\n\n<p>\n	12: İlm&icirc; konular hakkında konuşmak.</p>\n\n<p>\n	Bunların dışında, bir de Ehlibeyt&rsquo;i vasıta kılarak, Allah&rsquo;tan s&uuml;rekli olarak, O&rsquo;nun ve Ehlibeyt i&ccedil;in ağlayabilmemizi istemeliyiz.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mesnevi, c. 3, defter 5.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, 176. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mesnevi, Mevl&acirc;n&acirc;, c. 1, defter:12.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;barek &Uuml;&ccedil; Aylar, Ebu Hamza Sum&acirc;l&icirc; duası, s. 291.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Divan-ı H&acirc;fız, H&acirc;fız-ı Şiraz&icirc;.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usul&uuml; K&acirc;fi, c. 2, Kitab-ı dua.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Divan-ı H&acirc;fız.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usul&uuml; K&acirc;fi, c. 2, Kitab-ı dua, b&acirc;b-ı buka.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İsra, 107, 109.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Ali&rsquo;ye (a.s) soruldu: &ldquo;Ey Emirelm&uuml;minin! Ni&ccedil;in bazı g&ouml;zler ağlayamıyor?&rdquo; İmam buyurdu ki: &ldquo;G&ouml;zlerde yaşın kurumasının nedeni kalbin katılaşmasıdır. Kalp &ccedil;ok g&uuml;nah işlemekten dolayı katılaşır ve insan &ouml;l&uuml;m&uuml; unuttu mu &ccedil;ok&ccedil;a g&uuml;nah işler. &Ouml;l&uuml;m&uuml; unutmanın sebebi de d&uuml;nyayı sevmektir, zaten d&uuml;nya sevgisi b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin başıdır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meryem, 57 ve 58.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Divan-ı H&acirc;fız.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide, 83.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul&uuml; K&acirc;fi, c. 2, kitab-ı dua.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mefatihu&rsquo;l-Cinan.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu Hamza Sum&acirc;l&icirc; duası.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mir&rsquo;atu&rsquo;l-Ukul, c. 12, s. 65.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 44, s. 291.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 51, s. 151.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 72, s. 59.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 1, s. 453.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 77, s. 155.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 16, s. 295.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 1, s. 481.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 5, s. 485.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Şehitler Serverine Ağlamak','','publish','closed','open','','sehitler-serverine-aglamak','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2839',0,'post','',0),(2840,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Aşura Gecesi</strong></p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d, Muharrem ayının dokuzuna denk d&uuml;şen perşembe g&uuml;n&uuml; akşama doğru H&uuml;seyin&rsquo;in (a.s) &uuml;zerine y&uuml;r&uuml;meye karar verdi. Bu sırada Şimr gelip H&uuml;seyin&rsquo;in (a.s) arkadaşlarının karşısında durdu ve ş&ouml;yle dedi: &ldquo;Nerede kız kardeşimizin oğulları?&rdquo; Hz. Ali&rsquo;nin (a.s) oğullarından Abbas, Cafer, Abdullah ve Osman&rsquo;ı kastediyordu. İmam H&uuml;seyin (a.s): &ldquo;Fasık da olsa ona cevap verin. &Ccedil;&uuml;nk&uuml; o, dayılarınızdan sayılmaktadır.&rdquo; dedi. Bunun a&ccedil;ıklaması ş&ouml;yledir: Hz. Ali&rsquo;nin (a.s) bu oğullarının annesi &Uuml;mm&uuml;&rsquo;l-Benin, Ben&icirc; Kilab kabilesine mensuptu. Şimr b. Zilcevşen de Ben&icirc; Kilab kabilesindendi.</p>\n\n<p>\n	Dediler ki: &ldquo;Ne istiyorsun?&rdquo; Dedi ki: &ldquo;Sizler bizim kız kardeşimizin &ccedil;ocuklarısınız. Biz size aman veriyoruz. Kardeşiniz H&uuml;seyin&rsquo;le beraber kendinizi &ouml;l&uuml;me atmayın. Yezid&rsquo;e itaatten ayrılmayın.&rdquo; Ona şu karşılığı verdiler: &ldquo;Allah sana da, senin amanına da l&acirc;net etsin. Resulullah&rsquo;ın oğlunun amanı yokken, sen bize aman mı veriyorsun?!&rdquo;</p>\n\n<p>\n	Emir&uuml;&rsquo;l-M&uuml;minin oğlu Abbas ona ş&ouml;yle seslendi:</p>\n\n<p>\n	Ellerin kurusun. Bize getirdiğin bu amana da l&acirc;net olsun, ey Allah&rsquo;ın d&uuml;şmanı! Kardeşimiz, efendimiz Fatıma&rsquo;nın oğlu H&uuml;seyin&rsquo;i yalnız bırakmamızı ve melun oğlu melunların egemenliği altına girmemizi mi istiyorsun?</p>\n\n<p>\n	Sonra &Ouml;mer b. Sad seslendi: &ldquo;Ey Allah&rsquo;ın s&uuml;varileri! Atlarınıza binin ve cennetle sevinin!&rdquo;</p>\n\n<p>\n	Askerler atlara bindiler ve İbn Sa&rsquo;d ikindiden sonra harekete ge&ccedil;ti. H&uuml;seyin (a.s), kılıcına yaslanmış olduğu h&acirc;lde &ccedil;adırının &ouml;n&uuml;nde oturmuştu. Bir ara hafif bir uykuya ge&ccedil;erek başı dizlerine doğru eğildi. Tam o sırada kız kardeşi Zeyneb bir ses duydu. Kardeşine yaklaştı ve dedi ki: &ldquo;Ey Kardeşim! Yaklaşan bu sesleri duyuyor musun?&rdquo; H&uuml;seyin (a.s) başını kaldırdı ve ş&ouml;yle dedi: &ldquo;Şimdi r&uuml;yamda Resulullah&rsquo;ı (s.a.a) g&ouml;r&uuml;yordum. Bana dedi ki: Sen, bize geliyorsun.&rdquo; Kız kardeşi y&uuml;z&uuml;ne vurmaya başladı ve feryat figan etti. H&uuml;seyin (a.s) ona dedi ki: &ldquo;Canım kardeşim! Feryat etmek sana yakışmaz, sessiz ol; Allah&rsquo;ın rahmeti &uuml;zerine olsun.&rdquo;</p>\n\n<p>\n	Abbas dedi ki: &ldquo;Ey kardeşim! Şu topluluk sana doğru geliyor.&rdquo; İmam (a.s) ayağa kalktı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Ey Abbas! Ey kardeşim! Canım sana feda! Atına bin ve onların yanına git: &ldquo;Ne oldu? Neden geldiniz?&rdquo; diye, geliş sebeplerini sor.</p>\n\n<p>\n	Abbas yirmi kadar atlıyla birlikte onlara yaklaştı. Aralarında Z&uuml;heyr b. Kayn ve Habib b. Mezahir de vardı. Ni&ccedil;in geldiklerini sordu. Şu karşılığı verdiler: &ldquo;Emirimizden (İbn Ziyad&rsquo;dan) emir gelmiş, ya h&uuml;km&uuml;ne boyun eğersiniz ya da sizinle savaşırız!&rdquo; Abbas dedi ki: &ldquo;Acele etmeyin. Ebu Abdullah&rsquo;ın yanına gidip mesajınızı ona iletinceye kadar bekleyin.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine durup beklediler. Abbas, d&uuml;şman ordusunun mesajını iletmek &uuml;zere İmam&rsquo;ın (a.s) yanına d&ouml;nd&uuml;. Bu arada Abbas&rsquo;ın arkadaşları, d&uuml;şman askerlerine hitap ederek onlara &ouml;ğ&uuml;t veriyor, H&uuml;seyin&rsquo;le (a.s) savaşmaktan vazge&ccedil;melerini istiyorlardı.</p>\n\n<p>\n	Abbas, d&uuml;şmanın mesajını iletince, İmam (a.s) ona ş&ouml;yle dedi:</p>\n\n<p>\n	Onların yanına d&ouml;n. Eğer yapabilirsen, onları sabaha kadar ertele; bu gece onları bizden sav. İstiyorum ki, bu gece Rabbimiz i&ccedil;in namaz kılalım, O&rsquo;na dua edip, bağışlanma dileyelim. &Ccedil;&uuml;nk&uuml; Allah biliyor ki, ben O&rsquo;nun i&ccedil;in namaz kılmayı, kitabını okumayı, O&rsquo;na &ccedil;ok&ccedil;a dua etmeyi ve O&rsquo;ndan bağışlanma dilemeyi &ccedil;ok severdim.</p>\n\n<p>\n	Abbas, onlara İmam&rsquo;ın (a.s) bu isteğini iletti. İbn Sa&rsquo;d, biraz duraksadı. Bunun &uuml;zerine Amr b. Haccac ez-Z&uuml;beyd&icirc; dedi ki: &ldquo;S&uuml;bhanallah! Allah&rsquo;a yemin ederim ki, eğer onlar, (daha İsl&acirc;m&rsquo;ı kabul etmemiş olan) T&uuml;rk veya Deylemlilerden olsalardı ve bizden b&ouml;yle bir istekte bulunsalardı, mutlaka onlara olumlu karşılık verirdik. B&ouml;yle iken &Acirc;l-i Muhammed&rsquo;e bu hoşg&ouml;r&uuml;y&uuml; g&ouml;stermeyecek miyiz?&rdquo; Kays b. Eş&rsquo;as b. Kays: &ldquo;Onlara bu m&uuml;hleti ver. &Ouml;mr&uuml;me andolsun, sabah vakti seninle savaşacaklar.&rdquo; B&ouml;ylece o gece bekleyeceklerini bildirdiler.</p>\n\n<p>\n	Akşam yaklaşınca, H&uuml;seyin (a.s) arkadaşlarını topladı. İmam Zeyn&uuml;labidin (a.s) ş&ouml;yle der:</p>\n\n<p>\n	İmam&rsquo;a yaklaştım. Arkadaşlarına ne dediğini duymak istedim. O sırada hastaydım. Babamın arkadaşlarına ş&ouml;yle dediğini duydum: &ldquo;Allah&rsquo;a en g&uuml;zel &ouml;vg&uuml;lerle hamdediyorum. Bollukta da, sıkıntıda da O&rsquo;na hamdolsun. Allah&rsquo;ım! Bizi peygamberlikle onurlandırdığın, bize Kur&rsquo;&acirc;n&rsquo;ı &ouml;ğrettiğin, bizi dinde derin anlayış sahibi kıldığın, bize kulaklar, g&ouml;zler ve kalpler verdiğin i&ccedil;in sana hamdediyorum. Allah&rsquo;ım! Bizi sana ş&uuml;kredenlerden kıl.&rdquo;</p>\n\n<p>\n	&ldquo;Bilesiniz ki ben, arkadaşlarımdan daha vefalı ve daha iyi arkadaşlar, ailemden daha iyi ve daha akrabalık bağlarını g&ouml;zeten bir aile bilmiyorum. Bana karşı bu tavrınızdan dolayı Allah sizi hayırla m&uuml;k&acirc;fatlandırsın. Haberiniz olsun, bizim şu toplulukla karşı karşıya kaldığımız son g&uuml;n olduğunu sanıyorum. Bilesiniz ki, hepinize izin verdim. Hepiniz serbest olarak &ccedil;ekilip gidebilirsiniz. Bundan dolayı sizi kınayacak değilim. İşte gece basmış bulunuyor, her tarafı gecenin karanlığı kapladı. Bu geceyi fırsat bilin. Her biriniz, benim ailemden bir adamın elinden tutun ve gecenin karanlığına karışıp dağılın. Beni bunlarla yalnız bırakın. &Ccedil;&uuml;nk&uuml; onların istediği benim, siz değilsiniz.&rdquo;</p>\n\n<p>\n	Kız kardeşleri, oğulları, kardeşinin oğulları ve Abdullah b. Cafer&rsquo;in oğulları dediler ki: &ldquo;Bunu ni&ccedil;in yapalım? Senden sonra hayatta kalmak i&ccedil;in mi? Allah bize bunu hi&ccedil;bir zaman g&ouml;stermesin!&rdquo; Bu s&ouml;z&uuml; ilk s&ouml;yleyen, kardeşi Abbas b. Emir&uuml;&rsquo;l-M&uuml;minin oldu. Ardından diğerleri, onun s&ouml;ylediklerine yakın s&ouml;zler s&ouml;ylediler.</p>\n\n<p>\n	Sonra İmam (a.s), Akil&rsquo;in oğullarına baktı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Ailenizden M&uuml;slim&rsquo;in &ouml;ld&uuml;r&uuml;lm&uuml;ş olması yeter. Gidin, size izin verdim.</p>\n\n<p>\n	Dediler ki:</p>\n\n<p>\n	S&uuml;bhanallah! İnsanlar bize ne diyecek? Biz onlara ne cevap vereceğiz? En b&uuml;y&uuml;ğ&uuml;m&uuml;z&uuml;, efendimizi; amcamızın, hem de amcaların en hayırlısının oğullarını yalnız bıraktık, onlarla beraber bir tek ok atmadık, onların yanında bir tek mızrak fırlatmadık, onların yanı başında bir tek kılı&ccedil; sallamadık, şimdi de onlara neler yapıldığını bilmiyoruz mu diyeceğiz? Hayır, Allah&rsquo;a andolsun ki, bunu yapamayız. Tam tersine, canlarımızı, mallarımızı ve ailelerimizi sana feda edeceğiz; seninle aynı akıbete varmak i&ccedil;in seninle omuz omuza savaşacağız. Senden sonraki bir hayatı Allah kahretsin!</p>\n\n<p>\n	Sonra M&uuml;slim b. Avsece el-Esed&icirc; kalktı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Şu d&uuml;şmanlar senin etrafını sarmışken, biz seni yalnız mı bırakacağız? Sonra senin hakkını eda etme hususunda Allah&rsquo;a ne bahane sunarız? Hayır, Allah, hi&ccedil;bir zaman b&ouml;yle bir şeyi bana g&ouml;stermesin! Ben mızrağımı onların g&ouml;ğ&uuml;slerinde par&ccedil;alayıncaya kadar savaşacağım. Kabzası elimde durduğu s&uuml;rece kılıcımı onların bedenlerine daldıracağım. Elimde silahım olmasa, bu sefer onlara taş atacağım. Seninle birlikte &ouml;l&uuml;r&uuml;m, ama seni yalnız bırakmam.</p>\n\n<p>\n	Ardından Said b. Abdullah el-Hanef&icirc; ayağa kalktı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Hayır, Allah&rsquo;a yemin ederim ki, ey Resulullah&rsquo;ın oğlu, seni hi&ccedil;bir zaman yalnız başına bırakmayız. Ta ki y&uuml;ce Allah, Resul&uuml; Muhammed&rsquo;in (s.a.a) seninle ilgili vasiyetine uyduğumuzu bilinceye kadar. Allah&rsquo;a yemin ederim, eğer bilsem ki, senin uğruna &ouml;ld&uuml;r&uuml;leceğim, sonra tekrar diriltileceğim, sonra ateşe atılacağım, sonra k&uuml;llerim havaya savrulacak ve bu uygulama yetmiş kere tekrarlanacak, ecelim senin yolunda doluncaya kadar senden ayrılmam. Ne diye bu fedak&acirc;rlığı yapmayayım ki? Değil mi ki bir kere &ouml;ld&uuml;r&uuml;leceğim, sonra ebediyen t&uuml;kenmeyen bir l&uuml;tuf ve ikrama nail olacağım?</p>\n\n<p>\n	Sonra Z&uuml;heyr b. Kayn ayağa kalktı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki, ey Resulullah&rsquo;ın oğlu, y&uuml;ce Allah&rsquo;ın seni ve kardeşlerinden, &ccedil;ocuklarından ve ailenden şu gen&ccedil;leri &ouml;ld&uuml;r&uuml;lmekten koruması i&ccedil;in bin kere &ouml;ld&uuml;r&uuml;l&uuml;p diriltilmeyi isterim.</p>\n\n<p>\n	Arkadaşlarından geride kalanlar da bunlara benzer s&ouml;zler s&ouml;ylediler. Dediler ki:</p>\n\n<p>\n	Canlarımız sana feda olsun! Ellerimizle ve y&uuml;zlerimizle seni koruyacağız. Senin &ouml;n&uuml;nde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;m&uuml;z zaman, Rabbimize verdiğimiz s&ouml;z&uuml; yerine getirmiş ve sorumluluğumuzun gereğini yapmış oluruz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) arkadaşlarına, d&uuml;şmana bir cepheden karşı koyabilmek ve &ccedil;adırları da arkalarına, sağlarına ve sollarına alabilmek i&ccedil;in &ccedil;adırları birbirlerine yaklaştırmalarını ve &ccedil;adırların iplerinin birbirine bağlanmasını, kendilerinin de &ccedil;adırların hemen &ouml;n&uuml;nde saf tutmalarını s&ouml;yledi. B&ouml;ylece &ccedil;adırlar, onları &uuml;&ccedil; taraftan sarmış olacaktı ve d&uuml;şman sadece bir y&ouml;nden saldırmak zorunda kalacaktı.</p>\n\n<p>\n	H&uuml;seyin (a.s) ve arkadaşları b&uuml;t&uuml;n gece namaz kıldılar, bağışlanma dileyip dua ettiler. R&uuml;k&ucirc; ve secde arasında gidip gelirken, kıyamda ve kuudda bulunurken arı gibi vızıldıyor gibiydiler. O gece İbn Sa&rsquo;d&rsquo;ın ordusundan otuz iki kişi gelip onlara katıldı.</p>\n\n<p>\n	H&uuml;seyin&rsquo;in (a.s) ashabından biri dedi ki: &ldquo;İbn Sa&rsquo;d&rsquo;ın askerlerinden bir grup atlı bizi g&ouml;zetlemek &uuml;zere gelmişlerdir.&rdquo; O sırada H&uuml;seyin (a.s) şu ayetleri okuyordu:</p>\n\n<p>\n	İnk&acirc;r edenler sanmasınlar ki, kendilerine m&uuml;hlet vermemiz onlar i&ccedil;in daha hayırlıdır. Onlara ancak g&uuml;nahlarını arttırmaları i&ccedil;in fırsat veriyoruz. Onlar i&ccedil;in al&ccedil;altıcı bir azap vardır. Allah, m&uuml;minleri şu bulunduğunuz durumda bırakacak değildir; sonunda murdarı temizden ayıracaktır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu atlılardan Abdullah b. Semir adında biri bu ayetleri duydu. Dedi ki: &ldquo;K&acirc;be&rsquo;nin Rabbine andolsun ki, bizler temiziz, Allah bizi sizden ayıracaktır.&rdquo; Bureyr b. Hudayr ona ş&ouml;yle dedi: &ldquo;Ey Fasık! Allah seni mi temizlerden kılacak?&rdquo; Dedi ki: &ldquo;Yazıklar olsun sana, kimsin sen?&rdquo; Dedi ki: &ldquo;Ben Bureyr b. Hudayr&rsquo;ım.&rdquo; Sonra ikisi birbirlerine s&ouml;vd&uuml;ler. Seher vakti olunca, H&uuml;seyin (a.s) biraz uyukladı. Ardından uyandı ve dedi ki:</p>\n\n<p>\n	K&ouml;peklerin saldırısına uğradığımı g&ouml;rd&uuml;m. Beni par&ccedil;alamaya &ccedil;alışıyorlardı. İ&ccedil;lerinden alacalı olan biri en şiddetli şekilde bana saldırıyordu. Bana &ouml;yle geliyor ki, beni &ouml;ld&uuml;rmeyi &uuml;stlenecek kişi, v&uuml;cudunda alaca hastalığı olan biri olacaktır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Aşura G&uuml;n&uuml;</strong></p>\n\n<p>\n	Sakin ge&ccedil;en gece sona erdi. Korkun&ccedil; g&uuml;n doğdu. Aşura g&uuml;n&uuml;. Kan, cihat ve şahadet g&uuml;n&uuml;. G&uuml;n&uuml;n doğmasıyla birlikte okların, mızrakların ucu da parladı. H&uuml;seyin&rsquo;in (a.s) bedenini par&ccedil;alamak, hak davet&ccedil;ilerinin, risalet ve ilkeler uğruna kıyam eden devrimcilerin kanını d&ouml;kmek &uuml;zere kin ve nefret de u&ccedil; vermeye başladı.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) kalabalık orduya baktı. Bu ordu karşısında haşmetli bir dağ gibiydi. Davasına g&uuml;veniyordu ve batıl d&uuml;nya g&ouml;z&uuml;nde b&uuml;t&uuml;n değerini yitirmişti. Batıl ordusu g&ouml;z&uuml;nde k&uuml;&ccedil;&uuml;ld&uuml;k&ccedil;e k&uuml;&ccedil;&uuml;ld&uuml;. Ellerini a&ccedil;tı ulu Allah&rsquo;a yakardı:</p>\n\n<p>\n	Allah&rsquo;ım! Her kederde benim g&uuml;vencem sensin. Her zorlukta benim &uuml;midim sensin. Karşıma &ccedil;ıkan her meselede benim g&uuml;vencem ve donanımım sensin. Kalbi zayıf d&uuml;ş&uuml;ren, insanı &ccedil;aresiz bırakan, dostların bırakıp ka&ccedil;masına ve d&uuml;şmanların şamata yapmasına neden olan nice fel&acirc;ketleri, başkasından y&uuml;z &ccedil;evirip sana y&ouml;nelerek, sana sundum, sana şik&acirc;yet ettim. Sen de beni bu fel&acirc;ketlerden kurtardın, bana &ccedil;ıkış yolu g&ouml;sterdin. Her nimetin velisi, her g&uuml;zelliğin sahibi ve her arzunun mercii sensin.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	<strong>İmam&rsquo;ın K&ucirc;fe Ordusuna Yaptığı Konuşma</strong></p>\n\n<p>\n	&Ouml;mer b. Sa&rsquo;d&rsquo;ın ordusu, İmam&rsquo;ın (a.s) etrafındaki kuşatmayı gittik&ccedil;e daraltıyordu. H&uuml;seyin (a.s), sayılarının &ccedil;okluğunu ve Yezid b. Muaviye&rsquo;ye teslim olmaması durumunda kendisiyle savaşmaya kararlı olduklarını g&ouml;r&uuml;nce, Resulullah&rsquo;ın (s.a.a) sarığını başına sardı, devesine bindi, sil&acirc;hını kuşandı, sonra kendisini duyacakları kadar askerlere yaklaştı ve şu konuşmayı yaptı:</p>\n\n<p>\n	Ey Iraklılar! -Herkes onu dinlemeye koyuldu.- Ey insanlar! S&ouml;zlerimi dinleyin. Acele etmeyin. Ki &uuml;zerimde bir hak olan &ouml;ğ&uuml;tlerimi size ileteyim. Sizin bana karşı bir mazeretiniz de kalmasın b&ouml;ylece. Eğer bana karşı insaflı davranırsanız, bundan dolayı &ccedil;ok daha mutlu olursunuz. Yok, eğer bana karşı insaflı davranacak durumda değilseniz, o zaman hep birlikte ortak bir g&ouml;r&uuml;şe varın ki, yaptığınız iş sizin a&ccedil;ınızdan kapalı ve karmaşık olmasın. Sonra bana karşı vardığınız kararı uygulayın ve s&uuml;re de vermeyin. Benim velim, kitabı indiren Allah&rsquo;tır. O, salihlerin velisidir.</p>\n\n<p>\n	Sonra İmam (a.s) Allah&rsquo;a hamdetti, O&rsquo;nu l&acirc;yık olduğu şekilde zikretti, Hz. Peygamber&rsquo;e (s.a.a), meleklere ve peygamberlere sal&acirc;t okudu. &Ouml;yle bir konuşma yaptı ki, ondan &ouml;nce ve ondan sonra bu kadar etkili bir konuşma yapan biri duyulmadı. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Şimdi, benim soyumu araştın ve bakın ben kimim. Sonra vicdanınızla baş başa kalın ve nefsinizi ayıplayın. Bakın bakalım, beni &ouml;ld&uuml;rmeniz, kanımı d&ouml;kmeniz sizin i&ccedil;in uygun mudur? Ben, Peygamberinizin kızının oğlu değil miyim? Peygamberinizin (s.a.a) vasisi, Resulullah&rsquo;ın Allah katından getirdiğini ilk tasdik eden, ilk m&uuml;min Ali&rsquo;nin oğlu değil miyim? Şehitlerin efendisi Hamza benim amcam değil mi? Cennette iki kanatla u&ccedil;an Cafer benim amcam değil mi? Resulullah&rsquo;ın (s.a.a), benim ve kardeşim hakkında: &ldquo;Şu ikisi cennet gen&ccedil;lerinin efendileridir.&rdquo; dediğini duymadınız mı? Eğer benim dediklerimi doğruluyorsanız -ki haktan ibarettir-, Allah&rsquo;a yemin ederim ki, Allah&rsquo;ın yalan s&ouml;yleyenlere buğzettiğini &ouml;ğrendiğim g&uuml;nden beri yalan s&ouml;ylemedim. Yok, eğer beni yalanlıyorsanız, i&ccedil;inizde, sorduğunuzda size doğruyu s&ouml;yleyecek kimseler vardır. Cabir b. Abdullah elEnsar&icirc;&rsquo;ye, Ebu Said el-Hudr&icirc;&rsquo;ye, Sehl b. Sa&rsquo;d es-Said&icirc;&rsquo;ye, Zeyd b. Erkam&rsquo;a ve Enes b. Malik&rsquo;e sorun. Resulullah&rsquo;ın (s.a.a) bu s&ouml;zleri benim ve kardeşim hakkında s&ouml;ylediğini duyduklarını size s&ouml;yleyeceklerdir. Kanımı d&ouml;kmenizi engellemeye bu kadar yetmez mi?...</p>\n\n<p>\n	Sonra İmam H&uuml;seyin (a.s) onlara ş&ouml;yle dedi:</p>\n\n<p>\n	Eğer bundan ş&uuml;phe ediyorsanız, benim, Hz. Peygamber&rsquo;in kızının oğlu olduğumdan da mı ş&uuml;phe ediyorsunuz? Allah&rsquo;a yemin ederim ki, doğu ve batı arasında, ne sizin i&ccedil;inizde, ne de başka topluluklar i&ccedil;inde benden başka Peygamber&rsquo;in kızının bir oğlu yoktur. Yuh olsun size! Sizden birini &ouml;ld&uuml;rd&uuml;m de mi buna karşılık beni &ouml;ld&uuml;rmek istiyorsunuz? Yoksa birinizin malını mı yedim? Ya da birinizi yaraladım da onun karşılığı olarak mı benim kanımı d&ouml;kmek istiyorsunuz?</p>\n\n<p>\n	Hi&ccedil; kimseden ses &ccedil;ıkmıyordu. Sonra ş&ouml;yle seslendi:</p>\n\n<p>\n	Ey Şebes b. Rib&rsquo;&icirc;! Ey Haccar b. Ebcer! Ey Kays b. Eş&rsquo;as! Ey Yezid b. Haris! &ldquo;Meyveler olgunlaştı, etraf yemyeşil kesildi. Gelip seni bekleyen hazır bir ordunun başına ge&ccedil;eceksin.&rdquo; diye bana yazanlar siz değil miydiniz?</p>\n\n<p>\n	Kays b. Eş&rsquo;as: &ldquo;Ne dediğini anlamıyoruz. Ama amcanın oğlunun egemenliğini kabul et.&rdquo; dedi. H&uuml;seyin (a.s) ona ş&ouml;yle dedi:</p>\n\n<p>\n	Hayır, Allah&rsquo;a andolsun, size elimi al&ccedil;aklar gibi vermeyeceğim ve k&ouml;leler gibi de ka&ccedil;mayacağım.</p>\n\n<p>\n	Sonra ş&ouml;yle seslendi:</p>\n\n<p>\n	Ey Allah&rsquo;ın kulları! Beni taşlamanıza karşı, sizin de benim de Rabbim olan Allah&rsquo;a sığındım. Hesap g&uuml;n&uuml;ne inanmayan b&uuml;t&uuml;n b&uuml;y&uuml;kl&uuml;k taslayan zorbalardan benim ve sizin Rabbiniz olan Allah&rsquo;a sığınıyorum.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Ama onlar, savaş dışında her &ouml;neriyi ısrarla reddediyor, batıl yaklaşımlarından vazge&ccedil;miyorlardı. Medyenlilerin peygamberlerine verdikleri cevabın benzeriyle İmam H&uuml;seyin&rsquo;e (a.s) karşılık verdiler. Y&uuml;ce Allah, Medyenlilerin peygamberlerine şu karşılığı verdiklerini bize bildirmiştir:</p>\n\n<p>\n	S&ouml;ylediklerinin &ccedil;oğunu anlamıyoruz ve i&ccedil;imizde seni cidden zayıf g&ouml;r&uuml;yoruz!<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>H&uuml;r, Cennetle Cehennem Arasında Tercih Yapıyor</strong></p>\n\n<p>\n	H&uuml;r b. Yezid er-Riyah&icirc;, İmam H&uuml;seyin&rsquo;in (a.s) s&ouml;zlerinden etkilendi ve daha &ouml;nce ona karşı yaptıklarından dolayı b&uuml;y&uuml;k pişmanlık duydu. Atını H&uuml;seyin&rsquo;in (a.s) kararg&acirc;hına doğru s&uuml;r&uuml;yor, sonra tekrar yerine d&ouml;n&uuml;yordu. B&uuml;y&uuml;k bir huzursuzluk ve kararsızlık i&ccedil;indeydi. Bu davranışının sebebi sorulduğunda: &ldquo;Allah&rsquo;a yemin ederim, kendimi, cennetle cehennemden, ahiretle d&uuml;nyadan birini se&ccedil;mek &uuml;zere serbest buluyorum. Aklı olan birinin, cennete ve ahirete başka bir şeyi tercih etmemesi gerekir.&rdquo; diyordu.</p>\n\n<p>\n	Sonra atını mahmuzladı ve H&uuml;seyin&rsquo;in (a.s) kararg&acirc;hına doğru s&uuml;rd&uuml;. İmam&rsquo;ın (a.s) &ccedil;adırının kapısında durdu. H&uuml;seyin (a.s) dışarı &ccedil;ıktı. H&uuml;r, İmam&rsquo;ın ellerine kapandı. Bir yandan İmam&rsquo;ın ellerini &ouml;p&uuml;yor, bir yandan af diliyor, yaptıklarını bağışlamasını istiyordu. H&uuml;seyin (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	Evet, Allah senin t&ouml;vbeni kabul edecektir. O t&ouml;vbeleri &ccedil;ok&ccedil;a kabul eden ve merhametli olandır.</p>\n\n<p>\n	H&uuml;r şu karşılığı verdi: &ldquo;Allah&rsquo;a yemin ederim ki, kendim i&ccedil;in t&ouml;vbe olarak, senin &ouml;n&uuml;nde savaşmaktan ve senin uğruna &ouml;lmekten başka bir şey bilmiyorum.&rdquo; Sonra gidip K&ucirc;felilere hitap etti, onlara &ouml;ğ&uuml;t verdi, İmam (a.s) ile ilgili tavırlarını ve onu davet edişlerini hatırlattı. Onları İmam&rsquo;a karşı savaşmamaya teşvik etti. Sonra savaş meydanına doğru atını s&uuml;rd&uuml;. İnsanlar bir anda etrafını sardılar. B&uuml;y&uuml;k bir kalabalık arasında kaldı ve sonunda şehit edildi.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>Unutulmaz Savaş</strong></p>\n\n<p>\n	İmam H&uuml;seyin (a.s), kampı iyice muhkemleştirdi. Kampın arkasında bir hendek kazdı ve i&ccedil;inde ateş yaktı. B&ouml;ylece arkadan gelebilecek beklenmedik saldırıları ve ani baskınları &ouml;nledi, artık kesinleşen hain saldırıdan kadınları ve &ccedil;ocukları korumak istedi.</p>\n\n<p>\n	Şimr b. Zilcevşen, hendekte yanan ateşe baktı ve ş&ouml;yle seslendi: &ldquo;Ey H&uuml;seyin! Kıyamet g&uuml;n&uuml; gelmeden ateşini kendi ellerinle yaktın.&rdquo; İmam (a.s) ona ş&ouml;yle dedi: &ldquo;Sen o ateşe atılmaya daha l&acirc;yıksın.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> H&uuml;seyin&rsquo;in (a.s) arkadaşlarından M&uuml;slim b. Avsece ona bir ok fırlatmak istedi. İmam (a.s) buna engel oldu ve ş&ouml;yle dedi: &ldquo;Atma! Onlara karşı savaşı ilk başlatan olmak istemiyorum.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Tarih&ccedil;iler anlatıyor:</p>\n\n<p>\n	İmam&rsquo;ın (a.s) yaptığı ilk konuşmadan sonra, İmam&rsquo;ın (a.s) bazı arkadaşları da, İbn Ziyad&rsquo;ın askerlerine hitap ettiler. Ayrıca İmam (a.s) bir Mushaf aldı ve kafasının &uuml;zerine sayfaları a&ccedil;ık vaziyette koydu, askerlerin tam karşısında durup onlara ikinci bir konuşma yaptı. Dedi ki: &ldquo;Ey topluluk! Benimle sizin aranızda Allah&rsquo;ın Kitab&rsquo;ı ve dedem Resulullah&rsquo;ın (s.a.a) S&uuml;nnet&rsquo;i hakem olsun.&rdquo;</p>\n\n<p>\n	Ardından kendini onlara tanıttı, kuşandığı Peygamber&rsquo;in (s.a.a) kılıcını, zırhını ve sarığını g&ouml;sterdi. Hepsi onu tasdik etti. Sonra, hangi gerek&ccedil;eyle kendisini &ouml;ld&uuml;rmek istediklerini sordu. Emir Ubeydullah b. Ziyad&rsquo;ın emrine uyduklarını s&ouml;ylediler. Bunun &uuml;zerine İmam (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	Elleriniz kurusun ey topluluk! Keder ve elem yakanızı bırakmasın! Yalvara yakara bizden yardım istediniz, dil d&ouml;kt&uuml;n&uuml;z; biz de beklemeksizin sizin yardımınıza koştuk. Ama ne g&ouml;relim! Bizim i&ccedil;in ellerinize aldığınız kılı&ccedil;ları bize karşı &ccedil;ekmiş bekliyorsunuz! Bizim ve sizin d&uuml;şmanlarınıza karşı yaktığımız ateşi bizim i&ccedil;in alevlendirmişsiniz! Dostlarınıza karşı d&uuml;şmanlarınızın yanında yer almışsınız! Hem de aranızda adaleti yaymadıkları, yayacaklarına da &uuml;midiniz olmadığı h&acirc;lde!</p>\n\n<p>\n	Yazıklar olsun size! Kahrolasıcalar! Bizi, kılı&ccedil;lar kınlarında, heyecanlar dingin iken ve g&ouml;r&uuml;şler dağılmadan yalnız bıraktınız! K&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ekirgeler gibi bize koştunuz, kelebekler gibi etrafımıza &uuml;ş&uuml;şt&uuml;n&uuml;z. Sonra verdiğiniz s&ouml;zleri &ccedil;iğnediniz.</p>\n\n<p>\n	L&acirc;net olsun size, ey &uuml;mmetin ayak takımı, ey ahzabın artıkları, ey Kitab&rsquo;ı arkalarına atan nank&ouml;rler, ey il&acirc;h&icirc; kel&acirc;mı tahrif edenler, ey g&uuml;nah &ccedil;eteleri, ey Şeytan&rsquo;ın &uuml;flediği hain nefisler ve ey il&acirc;h&icirc; s&uuml;nneti s&ouml;nd&uuml;ren &ccedil;apulcular! Yuh olsun size! Şunlara mı arka &ccedil;ıkıyor ve bizi yalnız bırakıyorsunuz?! Evet! Allah&rsquo;a yemin ederim, kalleşlik sizin eski huyunuzdur. K&ouml;kleriniz ihanetle beslenmiştir. Dallarınız hainlik &uuml;zere yetişmiştir. Siz de en k&ouml;t&uuml; meyvesiniz; bakıcısının boğazında tıkanıp kalır, gasp edenin ağzında lokum gibi erirsiniz! (Seyredenleri iğrendiren bir g&ouml;r&uuml;n&uuml;m&uuml;n&uuml;z vardır. Ancak gasıplar sizden yararlanır.)</p>\n\n<p>\n	Bakın hele, şu soysuz oğlu soysuza! Beni kılı&ccedil;tan ve zilletten birini tercih etmekle karşı karşıya bırakıyor! Zillet nere, biz nere! Ne Allah, ne Resul&uuml; ve ne de m&uuml;minler bizden b&ouml;yle bir k&uuml;&ccedil;&uuml;lmeyi beklemez. Tertemiz ve nezif bağırlar, şerefli kişiler, izzetli nefisler, bizim i&ccedil;in soylular gibi onurluca yere yıkılmak dururken soysuz al&ccedil;aklara boyun eğerek yaşamayı yeğlemezler.</p>\n\n<p>\n	Bilesiniz, ben sayı azlığına ve yardım edenlerin arkalarını d&ouml;n&uuml;p ka&ccedil;malarına rağmen şu aile ile beraber d&uuml;şman &uuml;zerine y&uuml;r&uuml;yeceğim!</p>\n\n<p>\n	Sonra Ferve b. Mesik el-Murad&icirc;&rsquo;den şu beyitleri okudu:</p>\n\n<p>\n	Yenersek eğer, eskiden beri yenenleriz.<br />\n	Yenilirsek şayet, yine de yenilmiş sayılmayız.<br />\n	Korkaklık da uğramaz semtimize; fakat<br />\n	&Ouml;l&uuml;r&uuml;z biz ve &ouml;tekiler bir s&uuml;re konar devlete.<br />\n	S&ouml;yle, bizim &ouml;l&uuml;m&uuml;m&uuml;zden dolayı sevinenlere:<br />\n	Bizim karşılaştığımızla, şamata yapanlar da karşılaşır elbet<br />\n	&Ccedil;&uuml;nk&uuml; &ouml;l&uuml;m birinin kapısından kalktıktan sonra<br />\n	Başka birinin kapısına &ccedil;&ouml;k&uuml;verir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	Allah&rsquo;a andolsun ki siz, bundan sonra ancak bir ata binme s&uuml;resince kalırsınız. Ardından hadiseler sizin başınızı d&ouml;nd&uuml;rmeye, sizi şiddetle sarsmaya başlar. Tıpkı değirmen taşının d&ouml;nmesi, ekseninin sarsılması gibi. Bu, babamın dedemden (s.a.a) bana aktardığı bir bilgidir.</p>\n\n<p>\n	Siz de ortaklarınızla beraber toplanıp yapacağınızı kararlaştırın. Sonra işiniz başınıza dert olmasın. Bundan sonra vereceğiniz h&uuml;km&uuml;, bana uygulayın ve bana m&uuml;hlet de vermeyin.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ben, benim de Rabbim, sizin de Rabbiniz olan Allah&rsquo;a dayandım. &Ccedil;&uuml;nk&uuml; y&uuml;r&uuml;yen hi&ccedil;bir varlık yoktur ki, O, onun per&ccedil;eminden tutmuş olmasın. Ş&uuml;phesiz Rabbim dosdoğru yoldadır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Sonra İmam H&uuml;seyin (a.s) ellerini g&ouml;ğe doğru a&ccedil;tı ve ş&ouml;yle dedi:</p>\n\n<p>\n	Allah&rsquo;ım! &Uuml;zerlerine g&ouml;kten bir damla yağmur yağdırma. Yusuf Peygamber&rsquo;in zamanındaki kıtlık yıllarını onların &uuml;zerine g&ouml;nder. Başlarına Sakif kabilesinin delikanlısını musallat et ki, onlara acı ve elem k&acirc;sesini tattırsın. &Ccedil;&uuml;nk&uuml; onlar bizi yalanladılar, yapayalnız bıraktılar. Sen, bizim Rabbimizsin. Biz, sana g&uuml;venip dayandık ve d&ouml;n&uuml;ş de sanadır.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir yana, &Ouml;mer b. Sa&rsquo;d, H&uuml;seyin&rsquo;le (a.s) savaşmakta ısrarlıydı. İmam H&uuml;seyin (a.s) konuşuyor, &ouml;ğ&uuml;t veriyor, karşısındaki topluluğu en g&uuml;zel şekilde savmaya &ccedil;alışıyordu. Artık nasihatin bir işe yaramadığını g&ouml;r&uuml;nce, İbn Sa&rsquo;d&rsquo;a ş&ouml;yle dedi:</p>\n\n<p>\n	Ey &Ouml;mer! Beni &ouml;ld&uuml;r&uuml;rsen, şu soysuzun oğlunun seni Rey ve C&uuml;rcan eyaletlerinin valisi mi yapacağını sanıyorsun? Allah&rsquo;a yemin ederim ki, bununla sevinemeyeceksin. Bu, karara bağlanmış bir s&ouml;zd&uuml;r. Şimdi ne yapacaksan yap! &Ccedil;&uuml;nk&uuml; benden sonra d&uuml;nyada ve ahirette mutluluk y&uuml;z&uuml; g&ouml;remeyeceksin. K&ucirc;fe&rsquo;deki bir sazlıkta &ccedil;ocukların, kesilmiş başınla oynadıklarını, tekmelemek i&ccedil;in yarıştıklarını g&ouml;r&uuml;r gibiyim.</p>\n\n<p>\n	İbn Sa&rsquo;d &ouml;fkelenerek y&uuml;z&uuml;n&uuml; İmam&rsquo;dan (a.s) &ccedil;evirdi.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Şeytan, İbn Sa&rsquo;d&rsquo;ı kışkırttı. Yayının kirişine bir ok yerleştirdi, sonra İmam H&uuml;seyin&rsquo;in (a.s) kampına doğru fırlattı ve ş&ouml;yle dedi: &ldquo;Şahit olun! İlk oku ben atıyorum.&rdquo; Ardından askerleri, İmam&rsquo;ın (a.s) ordug&acirc;hını ok yağmuruna tuttular, sonra meydana &ccedil;ıktılar.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	İmam (a.s) arkadaşlarına ş&ouml;yle dedi:</p>\n\n<p>\n	Allah&rsquo;ın rahmeti &uuml;zerinize olsun, ka&ccedil;ınılmaz &ouml;l&uuml;me doğru kalkın! Şu oklar, d&uuml;şmanın size g&ouml;nderdiği el&ccedil;ilerdir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bunun &uuml;zerine, k&uuml;kremiş aslanlar gibi savaş meydanına daldılar. &Ouml;l&uuml;me aldırış bile etmiyorlardı. Allah ile buluşmanın sevinci, y&uuml;zlerinden okunuyordu. Peygamberlerin, doğruların, Allah&rsquo;ın iyi kullarının yanındaki menzillerini g&ouml;r&uuml;yor gibiydiler. Her biri &ouml;ld&uuml;r&uuml;l&uuml;rken, dudaklarından: &ldquo;Sel&acirc;m sana ey Ebu Abdullah!&rdquo; s&ouml;zleri d&ouml;k&uuml;l&uuml;yordu ve geride kalanlara; canlarını, ruhlarını İmam&rsquo;ın uğruna feda etmelerini tavsiye ediyordu. &Ccedil;atışma iyice kızışmıştı. H&uuml;seyin&rsquo;in (a.s) ashabından biri, on kişi, yirmi kişi &ouml;ld&uuml;rmeden &ouml;ld&uuml;r&uuml;lm&uuml;yordu.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Savaş değirmeni, Kerbela &ccedil;&ouml;l&uuml;nde d&ouml;nmeye devam ediyordu. Onunla beraber, mukaddes kanlar da sonsuzluk ırmağına karışmak &uuml;zere durmadan akıyordu. İmam H&uuml;seyin&rsquo;in (a.s) ashabı, birer birer savaş meydanına &ccedil;ıkıp şehit d&uuml;ş&uuml;yordu. D&uuml;şman ordusunda derin yaralar a&ccedil;mış, b&uuml;y&uuml;k kayıplar verdirmişlerdi. &Ouml;mer b. Sa&rsquo;d&rsquo;ın adamları bağırmaya başladılar: &ldquo;Eğer, bu şekilde onlarla bire bir karşılaşarak savaşırsak, bizim sonumuzu getirirler. Onlara hep birlikte toplu bir saldırı d&uuml;zenleyelim. Onları ok ve taş yağmuruna tutalım!&rdquo;</p>\n\n<p>\n	Saldırı başladı. H&uuml;seyin&rsquo;le (a.s) beraber kalan az kişinin &uuml;zerine toplu bir h&uuml;cuma ge&ccedil;ildi. D&ouml;rt bir yandan onları kuşattılar. &Ouml;ld&uuml;rmenin her &ccedil;eşidini, en iğren&ccedil;, en al&ccedil;ak&ccedil;a yolları deniyorlardı. Nihayet, H&uuml;seyin&rsquo;in (a.s) kampındaki yiğitlerin b&uuml;y&uuml;k &ccedil;oğunluğunu &ouml;ld&uuml;rd&uuml;ler.</p>\n\n<p>\n	G&uuml;neş batıya meyletti, namaz vakti gelmişti. H&uuml;seyin (a.s), namaza &ccedil;ağırıyordu. Savaş meydanı, onun i&ccedil;in bir cihat ve ibadet mihrabına d&ouml;nm&uuml;şt&uuml;. Kılı&ccedil;lar ve oklar, onun m&uuml;nacat sahasına girmesine, kutsallık hazirelerine, cemal ve cel&acirc;l &acirc;lemlerine y&uuml;kselmesine engel olamamıştı...</p>\n\n<p>\n	Adamları birer birer &ouml;ne &ccedil;ıkıyor ve &ouml;ld&uuml;r&uuml;l&uuml;yordu. Nihayet H&uuml;seyin&rsquo;in (a.s) yanında ailesi ve yakın akrabalarından başka kimse kalmadı. H&uuml;seyin&rsquo;in (a.s) Ebu M&uuml;rre b. Urve b. Mes&rsquo;ud es-Sakaf&icirc;&rsquo;nin kızı Leyla&rsquo;dan olan oğlu Ali Ekber &ouml;ne &ccedil;ıktı. G&uuml;zel ve aydınlık bir y&uuml;z&uuml; vardı. D&uuml;şmana saldırdı. Saldırırken ş&ouml;yle diyordu:</p>\n\n<p>\n	Ben, Ali oğlu H&uuml;seyin oğlu Ali&rsquo;yim.<br />\n	Beytullah&rsquo;a andolsun biz,<br />\n	Peygamber&rsquo;e en yakın kimseleriz.<br />\n	Allah&rsquo;a andolsun soysuzun oğlu h&uuml;kmedemez bize!</p>\n\n<p>\n	Bunu defalarca tekrarladı. K&ucirc;feliler, onu &ouml;ld&uuml;rmekten ka&ccedil;ınıyorlardı. M&uuml;rre b. Munkız el-Abd&icirc; onu g&ouml;rd&uuml;. Dedi ki: &ldquo;Şayet yanımdan ge&ccedil;se, onu &ouml;ld&uuml;rmesem ve babasına onun yasını tutturmasam, b&uuml;t&uuml;n Arab&rsquo;ın g&uuml;nahı boynuma olsun.&rdquo; Daha &ouml;nce yaptığı gibi, tekrar meydana atılıp insanların &ouml;n&uuml;nde gezindi. M&uuml;rre b. Munkız &ouml;ne atıldı ve bir mızrak atarak onu yere yıktı. Sonra onu &ccedil;evreleyip kılı&ccedil;larıyla bedenini par&ccedil;aladılar. H&uuml;seyin (a.s) geldi, oğlunun cansız bedeninin başında durdu ve ş&ouml;yle dedi:</p>\n\n<p>\n	Seni &ouml;ld&uuml;ren kavmi Allah kahretsin, ey oğulcağızım! Rahman&rsquo;a karşı ve Resul&rsquo;&uuml;n (s.a.a) saygınlığını &ccedil;iğneme hususunda ne kadar da cesurdurlar!</p>\n\n<p>\n	G&ouml;zlerinden yaşlar akmaya başladı. Sonra: &ldquo;Senden sonra olmaz olsun d&uuml;nya!&rdquo; dedi. H&uuml;seyin&rsquo;in (a.s) kız kardeşi Zeyneb koşarak geldi. Ş&ouml;yle diyordu: &ldquo;Ah kardeşim! Ah kardeşimin oğlu!...&rdquo; Gelip &uuml;zerine kapandı. H&uuml;seyin (a.s), Zeyneb&rsquo;i tutup kaldırdı ve &ccedil;adıra g&ouml;nderdi. Gen&ccedil;lerine: &ldquo;Kardeşinizi taşıyın.&rdquo; diye emretti. Onlar da kardeşlerini alıp &ouml;n&uuml;nde savaştıkları &ccedil;adırın &ouml;n&uuml;ne koydular.</p>\n\n<p>\n	Sonra &Ouml;mer b. Sa&rsquo;d&rsquo;ın adamlarından Amr b. Sabih denen biri M&uuml;slim b. Akil&rsquo;in oğlu Abdullah&rsquo;a bir ok attı. Abdullah, oktan korunmak i&ccedil;in elini alnına koydu. Ok avucuna isabet etti ve oradan alnına saplandı. B&ouml;ylece eli alnına yapışıp kaldı. Kımıldatamıyordu. Sonra bir başkası saldırarak kalbine bir mızrak sapladı ve &ouml;ld&uuml;rd&uuml;.</p>\n\n<p>\n	Abdullah b. Kutbe et-Ta&icirc;, Avn b. Abdullah b. Cafer b. Ebu Talib&rsquo;e (r.a) hamle etti ve &ouml;ld&uuml;rd&uuml;.</p>\n\n<p>\n	&Acirc;mir b. Nehşel et-Teym&icirc;, Muhammed b. Abdullah b. Cafer b. Ebu Talib&rsquo;e (r.a) saldırdı ve &ouml;ld&uuml;rd&uuml;.</p>\n\n<p>\n	Osman b. Halid el-Hemedan&icirc;, Abdurrahman b. Akil b. Ebu Talib&rsquo;e (r.a) h&uuml;cum etti ve &ouml;ld&uuml;rd&uuml;.</p>\n\n<p>\n	Hamid b. M&uuml;slim anlatıyor: Biz bu şekilde savaşırken, birden y&uuml;z&uuml; ay par&ccedil;ası gibi bir delikanlı karşımıza &ccedil;ıktı. Elinde bir kılı&ccedil;, &uuml;zerinde bir g&ouml;mlek ve izar ve ayağında nalın vardı. Nalınlardan birinin tasması kopmuştu. &Ouml;mer b. Said b. Nufeyl el-Ezd&icirc; bana dedi ki: &ldquo;Vallahi, bu &ccedil;ocuğa saldıracağım.&rdquo; Dedim ki: &ldquo;Subhanallah! Bunu yapmakla ne ge&ccedil;ecek eline? Bırak onu! Nasılsa, şu insanlar onlardan bir tek kişiyi sağ bırakmayacaklar.&rdquo; Dedi ki: &ldquo;Vallahi saldıracağım.&rdquo; Sonra &ccedil;ocuğa saldırdı, başına bir kılı&ccedil; vurup ikiye yardıktan sonra d&ouml;nd&uuml;.</p>\n\n<p>\n	&Ccedil;ocuk y&uuml;z&uuml;koyun yere kapandı. &ldquo;Amcacığım!&rdquo; diye bağırdı. H&uuml;seyin (a.s), bir kartal gibi atıldı. Sonra &ouml;fkeli bir aslan gibi k&uuml;kreyerek &Ouml;mer b. Said b. Nufeyl&rsquo;e h&uuml;cum etti. Koluna bir kılı&ccedil; indirerek dirsekten koparıp attı. &Ouml;mer &ouml;yle bir &ccedil;ığlık attı ki, b&uuml;t&uuml;n kararg&acirc;h bu sesi duydu. Sonra H&uuml;seyin (a.s) ondan uzaklaştı. K&ucirc;fe ordusu, onu kurtarmak i&ccedil;in saldırıya ge&ccedil;ti. Bu sırada adam askerlerin ayakları altında kaldı ve ezilerek &ouml;ld&uuml;.</p>\n\n<p>\n	Toz duman &ccedil;ekildikten sonra H&uuml;seyin&rsquo;in (a.s) &ccedil;ocuğun başında durduğunu g&ouml;rd&uuml;m. &Ccedil;ocuğun ayakları &ccedil;ırpınıp duruyordu. H&uuml;seyin (a.s) ş&ouml;yle diyordu:</p>\n\n<p>\n	L&acirc;net olsun seni &ouml;ld&uuml;ren kavme! Kıyamet g&uuml;n&uuml; onların hasmı deden olacaktır.</p>\n\n<p>\n	Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Allah&rsquo;a andolsun, &ccedil;ağırdığın h&acirc;lde sana cevap verememesi veya cevap verdiği h&acirc;lde sana yardım edememesi, amcanın zoruna gidiyor. Vallahi bu, &ouml;ld&uuml;r&uuml;leni &ccedil;ok ama yardım edeni az olan birinin sesidir.</p>\n\n<p>\n	Sonra &ccedil;ocuğu g&ouml;ğs&uuml;ne alıp taşıdı. &Ccedil;ocuğun yerde s&uuml;r&uuml;klenen ayaklarını h&acirc;l&acirc; g&ouml;r&uuml;r gibiyim. &Ccedil;ocuğu alıp oğlu Ali b. H&uuml;seyin&rsquo;in ve ailesinden &ouml;ld&uuml;r&uuml;lm&uuml;ş olan diğerlerinin yanına koydu. &ldquo;Bu &ccedil;ocuk kimdir?&rdquo; diye sordum. Dediler ki: &ldquo;Ali b. Ebu Talib oğlu Hasan oğlu Kasım&rsquo;dır.&rdquo;</p>\n\n<p>\n	Sonra H&uuml;seyin (a.s) &ccedil;adırın &ouml;n&uuml;nde oturdu. Oğlu Abdullah b. H&uuml;seyin&rsquo;i getirdiler. Hen&uuml;z s&uuml;t emen k&uuml;&ccedil;&uuml;k bir &ccedil;ocuktu. Onu kucağına oturttu. Ben&icirc; Esed&rsquo;den bir adam, babasının kucağındaki &ccedil;ocuğa bir ok atarak boğazını kesti. H&uuml;seyin (a.s) &ccedil;ocuğun kanını avu&ccedil;ladı. Avucu dolunca, g&ouml;k tarafına serpti ve ş&ouml;yle dedi:</p>\n\n<p>\n	Rabbim! Eğer g&ouml;kten gelecek yardımı bizden alıkoymuşsan, bunu (bizim i&ccedil;in semav&icirc; yardımdan da) daha iyi olan bir nimete vesile kıl ve şu zalimler topluluğundan bizim intikamımızı al!</p>\n\n<p>\n	Sonra &ccedil;ocuğu aldı, ailesinden &ouml;ld&uuml;r&uuml;lm&uuml;ş olan diğerlerinin yanına koydu.</p>\n\n<p>\n	Abdullah b. Ukbe el-Ganev&icirc;, Ali b. Ebu Talib oğlu Hasan oğlu Ebu Bekir&rsquo;e (a.s) bir ok atıp onu &ouml;ld&uuml;rd&uuml;.</p>\n\n<p>\n	Abbas b. Ali b. Ebu Talib (r.a), ailesinden &ccedil;ok kişinin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce, ana bir kardeşlerine, Abdullah, Cafer ve Osman&rsquo;a dedi ki: &ldquo;Ey annemin oğulları! &Ouml;ne &ccedil;ıkın, g&ouml;reyim sizi. Allah ve Resul&uuml; i&ccedil;in iyi bir sınav verdiniz ve sizin geride kalacak &ccedil;ocuklarınız da yoktur.&rdquo; Abdullah &ouml;ne atıldı ve yaman bir savaş verdi. O ve H&acirc;ni b. Sebit elHadrem&icirc; birbirlerine birer darbe indirdiler. H&acirc;ni (Allah&rsquo;ın l&acirc;neti &uuml;zerine olsun), onu &ouml;ld&uuml;rd&uuml;. Ondan sonra Cafer b. Ali (a.s) &ouml;ne atıldı. H&acirc;ni onu da &ouml;ld&uuml;rd&uuml;. Sonra, kardeşlerinin yerine savaş meydanına &ccedil;ıkan Osman b. Ali&rsquo;yi (a.s), Huli b. Yezid el-Esbah&icirc; aldı, bir ok atarak onu yere yıktı. Ben&icirc; D&acirc;rim kabilesinden bir adam da saldırıp başını kesti.</p>\n\n<p>\n	Sonra b&uuml;t&uuml;n topluluk H&uuml;seyin&rsquo;e (a.s) saldırdı. Kararg&acirc;hını ele ge&ccedil;irdiler. &Ccedil;ok susamıştı. Nehir ile tarlalar arasındaki seddin &uuml;zerine &ccedil;ıktı. Suya gitmek istiyordu. &Ouml;n&uuml;nde de kardeşi Abbas vardı. İbn Sa&rsquo;dın atlıları &ouml;n&uuml;n&uuml; kestiler. Aralarında Ben&icirc; D&acirc;rim&rsquo;den bir adam vardı. Bu adam askerlere dedi ki: &ldquo;Yazıklar olsun size! Suya gitmesine izin vermeyin. Su i&ccedil;mesini engelleyin.&rdquo; H&uuml;seyin (a.s) dedi ki: &ldquo;Allah&rsquo;ım! Onu susuz bırak.&rdquo; Ben&icirc; D&acirc;rim&rsquo;den bu adam kızdı ve İmam&rsquo;a (a.s) bir ok attı. Ok, İmam&rsquo;ın &uuml;st damağına isabet etti. H&uuml;seyin (a.s), oku &ccedil;ekip &ccedil;ıkardı. Elini damağının altına koydu. Avucu kanla doldu. Kanı yere d&ouml;kt&uuml; ve dedi ki: &ldquo;Allah&rsquo;ım! Peygamber&rsquo;inin kızının oğluna yapılanları sana şik&acirc;yet ediyorum.&rdquo;</p>\n\n<p>\n	Sonra yerine geri d&ouml;nd&uuml;. Susuzluğu iyice şiddetlenmişti.</p>\n\n<p>\n	<strong>Hz. H&uuml;seyin&rsquo;in (a.s) Yanlızlığı</strong></p>\n\n<p>\n	H&uuml;seyin&rsquo;in (a.s) yanında kardeşi Abbas&rsquo;tan başka kimse kalmamıştı. Abbas, yanına geldi ve savaşmak i&ccedil;in ondan izin istedi. H&uuml;seyin ağladı, Abbas&rsquo;ı kucakladı ve savaşmasına izin verdi. Abbas, K&ucirc;felilere saldırıyor; K&ucirc;feliler, kurttan ka&ccedil;an ke&ccedil;iler gibi onun karşısından sağa sola ka&ccedil;ışıyorlardı. K&ucirc;feliler, adamlarından &ccedil;ok kişinin &ouml;ld&uuml;r&uuml;lm&uuml;ş olmasından &ouml;t&uuml;r&uuml; huzursuz olmaya başladılar. Abbas &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; zaman H&uuml;seyin (a.s) ş&ouml;yle dedi:</p>\n\n<p>\n	Belim şimdi kırıldı, &ccedil;arem kalmadı ve d&uuml;şmanlarım sevinmeye başladı.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bir diğer rivayette ş&ouml;yle deniyor: Hz. H&uuml;seyin (a.s), Fırat nehrine y&ouml;neldi. &Ouml;n&uuml;nde de kardeşi Abbas vardı. İbn Sa&rsquo;dın (Allah&rsquo;ın l&acirc;neti &uuml;zerine olsun) atlıları &ouml;n&uuml;n&uuml; kestiler. Aralarında Ben&icirc; D&acirc;rim&rsquo;den bir adam vardı. Bu adam askerlere dedi ki: &ldquo;Yazıklar olsun size! Suya gitmesine izin vermeyin. Su i&ccedil;mesini engelleyin.&rdquo; H&uuml;seyin (a.s) dedi ki: &ldquo;Allah&rsquo;ım! Onu susuz bırak.&rdquo; Ben&icirc; D&acirc;rim&rsquo;den olan bu adam kızdı ve İmam&rsquo;a (a.s) bir ok attı. Ok, İmam&rsquo;ın &uuml;st damağına isabet etti. H&uuml;seyin (a.s), oku &ccedil;ekip &ccedil;ıkardı. Elini damağının altına koydu. Avucu kanla doldu. Kanı yere d&ouml;kt&uuml; ve dedi ki: &ldquo;Allah&rsquo;ım! Peygamber&rsquo;inin kızının oğluna yapılanları sana şik&acirc;yet ediyorum.&rdquo; Sonra yerine geri d&ouml;nd&uuml;. Susuzluğu iyice şiddetlenmişti. Askerler, Abbas&rsquo;ın (a.s) etrafını sardılar ve H&uuml;seyin&rsquo;den (a.s) uzaklaştırdılar. Abbas, &ouml;ld&uuml;r&uuml;l&uuml;nceye kadar tek başına onlarla savaştı. Allah&rsquo;ın rahmeti &uuml;zerine olsun.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	H&uuml;seyin (a.s) etrafına baktı. Savaş meydanının en uzak noktasına kadar g&ouml;zlerini gezdirdi, ashabından ve ailesinden şahadet kanı i&ccedil;inde y&uuml;zmeyen, mafsalları ve organları kesilmeyen bir tek kişi g&ouml;rmedi.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) tek başına kalmıştı. Elinde Resulullah&rsquo;ın (s.a.a) kılıcı, g&ouml;ğs&uuml;nde Ali&rsquo;nin (a.s) kalbi, bir elinde de hakkın beyaz bayrağı ve dilinde takva s&ouml;z&uuml;&hellip;</p>\n\n<p>\n	<strong>H&uuml;seyin Yalnız Başına Savaş Meydanında</strong></p>\n\n<p>\n	Ebu Abdullah (a.s) sağına baktı, soluna baktı, Resulullah&rsquo;ın (a.s) haremi uğruna kendini feda edecek kimseyi g&ouml;remedi. &ldquo;Bizim uğrumuza kendisini feda edecek kimse yok mu?&rdquo; diye seslendi. İmam Zeyn&uuml;labidin (a.s) &ccedil;adırdan &ccedil;ıktı. Kılıcını taşıyamayacak kadar hastaydı. &Uuml;mm&uuml; G&uuml;ls&uuml;m arkasından: &ldquo;Oğlum, geri d&ouml;n!&rdquo; diye sesleniyordu. Dedi ki: &ldquo;Halacığım! Bırak, Resulullah&rsquo;ın oğlunun &ouml;n&uuml;nde savaşayım.&rdquo;</p>\n\n<p>\n	Bu sırada H&uuml;seyin (a.s) ş&ouml;yle seslendi:</p>\n\n<p>\n	Ey &Uuml;mm&uuml; G&uuml;ls&uuml;m! Bırakma onu. Yery&uuml;z&uuml; &Acirc;l-i Muhammed&rsquo;in (s.a.a) neslinden yoksun kalmasın.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Tarih&ccedil;iler ş&ouml;yle anlatıyor: H&uuml;seyin (a.s), Fırat kenarındaki toprak sedden &ccedil;adırına geri d&ouml;n&uuml;nce, Şimr b. Zilcevşen bir grup adamıyla karşısına &ccedil;ıktı. Etrafını sardılar. İ&ccedil;lerinde Malik b. Nesr elKind&icirc; denilen biri &ouml;ne atıldı, İmam H&uuml;seyin&rsquo;e s&ouml;vd&uuml; ve başına bir kılı&ccedil; indirdi. İmam&rsquo;ın başında bir miğfer vardı. Kılı&ccedil; miğferi par&ccedil;alamış ve başı isabet almıştı. Yara kanıyordu. Miğfer kanla doldu. İmam H&uuml;seyin (a.s) ona dedi ki:</p>\n\n<p>\n	Sağ elinle bir şey yiyemeyesin, onunla bir şey i&ccedil;emeyesin ve Allah seni zalimlerle birlikte haşretsin!</p>\n\n<p>\n	Sonra miğferi attı. Bir bez istedi. Onunla başını sardı. Başka bir miğfer istedi. Onu da başına koydu. Sonra etrafını sarıkla sardı. Şimr b. Zilcevşen ve yanındakiler uzaklaşıp yerlerine d&ouml;nd&uuml;ler. Biraz bekledi, tekrar geri d&ouml;nd&uuml;. Onlar da İmam&rsquo;a geri d&ouml;nd&uuml;ler ve etrafını sardılar.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	İmam H&uuml;seyin (a.s) kılıcını aldı. Bir savaş geleneği olarak sesini y&uuml;kseltiyor ve meydan okuyordu. Atlılarla &ccedil;arpışıyor, g&ouml;r&uuml;lmemiş bir kahramanlıkla darbeleri karşılıyor, g&ouml;z kamaştırıcı bir cesaret &ouml;rneği sergiliyordu. Karşısına kim &ccedil;ıkarsa &ccedil;ıksın, mutlaka kılıcının altında al&ccedil;aklar gibi diz &ccedil;&ouml;k&uuml;p hezimete uğrayarak b&uuml;k&uuml;l&uuml;yordu.</p>\n\n<p>\n	H&uuml;meyd b. M&uuml;slim ş&ouml;yle der:</p>\n\n<p>\n	Allah&rsquo;a andolsun ki &ccedil;ocukları, ailesi ve arkadaşları &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; h&acirc;lde onun gibi kendine h&acirc;kim olan ve sağlam bir y&uuml;rekle ve kahramanca savaşan birini hayatım boyunca g&ouml;rmedim. Piyadeler saldırdığında, o da hamle yapıyor ve onları kılıcıyla dağıtıyordu. Bir kurdun saldırısına uğrayan ke&ccedil;iler gibi sağa sola ka&ccedil;ışıyorlardı.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Onunla savaşamayacaklarını anlayınca, korkakların y&ouml;ntemlerine başvurdular. Şimr, atlıları &ccedil;ağırarak, piyadelerin arkasına yerleştirdi. Sonra ok&ccedil;ulara ok atmalarını emretti. Bir anda yağmur gibi &uuml;zerine ok yağdırdılar. O kadar &ccedil;ok ok isabet etmişti ki, bir kirpinin dikenli v&uuml;cudunu andırıyordu. İmam (a.s) geri durmak zorunda kaldı. Onlar da İmam&rsquo;ın &ouml;n&uuml;nde durdular. Kız kardeşi Zeyneb, &ccedil;adırın kapısına &ccedil;ıktı ve &Ouml;mer b. Sa&rsquo;d b. Ebu Vakkas&rsquo;a seslendi:</p>\n\n<p>\n	Yazıklar olsun sana, ey &Ouml;mer! Ebu Abdullah&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine seyirci mi kalıyorsun?</p>\n\n<p>\n	&Ouml;mer, herhangi bir cevap vermedi. Zeyneb dedi ki:</p>\n\n<p>\n	Yazıklar olsun size! İ&ccedil;inizde bir M&uuml;sl&uuml;man yok mu?</p>\n\n<p>\n	Kimseden ses &ccedil;ıkmadı. Şimr b. Zilcevşen, atlılara ve piyadelere seslendi: &ldquo;Ne oluyor size? Daha ne bekliyorsunuz? Adama saldırsanıza! Analarınız sizin yasınızı tutsun!&rdquo; Bunun &uuml;zerine her taraftan saldırıya ge&ccedil;tiler.</p>\n\n<p>\n	Zur&rsquo;a b. Şerik, İmam&rsquo;ın (a.s) sol k&uuml;rek kemiğine vurdu ve onu kesti. Bir başkası omzuna vurdu. Bu darbenin etkisiyle y&uuml;z&uuml;st&uuml; yere d&uuml;şt&uuml;. Sinan b. Enes enNaha&icirc;, bir mızrak darbesiyle İmam&rsquo;ı (a.s) yere serdi. Hul&icirc; b. Yezid el-Esbah&icirc; &ouml;ne &ccedil;ıktı. Atından inip başını kesmek istedi. Fakat elleri titredi. Şimr dedi ki: &ldquo;Allah kollarını kırsın, be adam! Ne diye titriyorsun?&rdquo;</p>\n\n<p>\n	Sonra Şimr atından indi, başını kesti ve Hul&icirc; b. Yezid&rsquo;e vererek ş&ouml;yle dedi: &ldquo;Al, bunu emir &Ouml;mer b. Sa&rsquo;d&rsquo;a g&ouml;t&uuml;r.&rdquo;</p>\n\n<p>\n	Sonra, İmam H&uuml;seyin&rsquo;in (a.s) &uuml;zerindekileri yağmalamaya başladılar. İshak b. Hayve el-Hadrem&icirc; g&ouml;mleğini, Ahnes b. Mirsad sarığını aldı. Ben&icirc; D&acirc;rim kabilesinden bir adam da kılıcını aldı. Kafilesini, develerini ve y&uuml;klerini talan ettiler, kafiledeki kadınlara ait s&uuml;s eşyalarını da yağmaladılar.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	<strong>G&ouml;ğ&uuml;n Kızıl Renge B&uuml;r&uuml;nmesi</strong></p>\n\n<p>\n	Yer &ccedil;alkandı, evrenin ufuklarını koyu bir karanlık b&uuml;r&uuml;d&uuml;, g&ouml;ğ&uuml; &uuml;rk&uuml;t&uuml;c&uuml; bir kızıllık kapladı. Bu, Allah&rsquo;ın b&uuml;t&uuml;n haramlarını &ccedil;iğneyen hunhar canilere, su&ccedil;lulara y&ouml;nelik il&acirc;h&icirc; bir uyarıydı.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in (a.s) atı, k&acirc;k&uuml;l&uuml;n&uuml;, mazlum şehit İmam&rsquo;ın (a.s) kanına s&uuml;rd&uuml;. &Uuml;rkm&uuml;ş, dehşete d&uuml;şm&uuml;ş bir h&acirc;lde İmam H&uuml;seyin&rsquo;in (a.s) kampına doğru d&ouml;rtnala koştu; ailesine, İmam&rsquo;ın (a.s) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml;, şehit edildiğini bildirmek i&ccedil;in.</p>\n\n<p>\n	Nitekim Nahiye-i Mukaddese Ziyareti&rsquo;nde bu trajik sahne şu s&ouml;zlerle tasvir edilmiştir:</p>\n\n<p>\n	Kadınlar, k&uuml;heyl&acirc;nın perişan h&acirc;lini, sırtındaki eğerin tersine d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce, sa&ccedil;ları dağınık bir vaziyette &ccedil;adırlardan dışarı fırladılar. Yanaklarına vuruyorlardı. Y&uuml;zlerini a&ccedil;mışlardı. Ağıt yakıyorlardı. İzzetten sonra zelil olmuşlardı. H&uuml;seyin&rsquo;in d&uuml;şt&uuml;ğ&uuml; yere koşuyorlardı.</p>\n\n<p>\n	Haşimoğulları&rsquo;nın &ouml;nder kadınlarından acılı Zeyneb bint-i Ali b. Ebu Talib (a.s) ş&ouml;yle feryat ediyordu:</p>\n\n<p>\n	Ah Muhammed! Ah baba! Ah Ali! Ah Cafer! Ah Hamza! Bu H&uuml;seyin&rsquo;dir, tek başına kalmış u&ccedil;suz bucaksız meydanda. Kerbela&rsquo;da yere yıkılmış kimsesiz. Keşke g&ouml;k, yerin &uuml;zerine yıkılsaydı! Keşke dağlar, parampar&ccedil;a olup ovalara sa&ccedil;ılsaydı!<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	<strong>&Ccedil;adırların Yakılması ve Peygamber Hanesinin H&uuml;r Kadınlarının Ziynet Eşyalarını Soymaları</strong></p>\n\n<p>\n	Al&ccedil;ak su&ccedil;lular, Ebu Abdullah H&uuml;seyin&rsquo;in (a.s) &ccedil;adırlarını ateşe verdiler. &Ccedil;adırlarda Peygamber (s.a.a) hanedanının kızlarının, n&uuml;b&uuml;vvet hanesinin iffetli kadınlarının olduğuna aldırış etmiyorlardı. İmam Zeyn&uuml;labidin (a.s) ş&ouml;yle der:</p>\n\n<p>\n	Allah&rsquo;a yemin ederim, ne zaman halalarımı ve kız kardeşlerimi g&ouml;rsem, g&ouml;zyaşlarım boğazımda d&uuml;ğ&uuml;mleniyor. Aşura g&uuml;n&uuml; azgın g&uuml;ruhun m&uuml;nadisi: &ldquo;Yakın zalimlerin evlerini!&rdquo; diye bağırırken, bir &ccedil;adırdan diğerine, bir sığınaktan &ouml;b&uuml;r&uuml;ne ka&ccedil;ışları g&ouml;zlerimin &ouml;n&uuml;ne geliyor.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	K&ucirc;fe ordusunun şerefsiz al&ccedil;akları, n&uuml;b&uuml;vvet hanesinin &ouml;zg&uuml;r kadınlarını, risaletin iffetli hatunlarını soymaya başladılar. &Uuml;zerlerindeki ziynet eşyalarını ve giysilerini ganimet olarak aldılar. &Ccedil;adırlardaki her şeyi talan ettiler.</p>\n\n<p>\n	<strong>Atlılar, M&uuml;barek Naaşı &Ccedil;iğniyor</strong></p>\n\n<p>\n	Emev&icirc;lerin al&ccedil;aklığı ayyuka &ccedil;ıkmıştı. G&ouml;recek g&ouml;z&uuml; olan herkes, bunu g&ouml;rebiliyordu. Bu al&ccedil;aklık, taşıdıkları vicdanın artık yok olduğunun ifadesiydi. İnsanlıkları &ouml;lm&uuml;ş, hareket eden duygusuz bedenlere d&ouml;nm&uuml;şlerdi. Zerre kadar merhameti olmayan aşağılık vahş&icirc;lere d&ouml;n&uuml;şm&uuml;şlerdi. Onları bu rezaletten alıkoyacak zerre kadar vicdanları kalmamıştı.</p>\n\n<p>\n	Sapıklık ordusu, Kerbela &ccedil;&ouml;l&uuml;nde Peygamber (s.a.a) ailesini kuşatma altında tuttuğu sırada, İbn Ziyad, &Ouml;mer b. Sa&rsquo;d&rsquo;a bir mektup yazmıştı. Bu mektubunda savaşın sonunda hangi neticeyi beklediğini, al&ccedil;ak nefsinde risalete ve Hz. Resul&rsquo;e (s.a.a) duyduğu derin kini a&ccedil;ığa vurmuştu. Risalet ve Resul&rsquo;e (s.a.a) yakın olan herkese nasıl d&uuml;şmanlık beslediğini ifade etmişti.</p>\n\n<p>\n	Mektupta ş&ouml;yle diyordu:</p>\n\n<p>\n	Şimdi&hellip; Bilesin ki, ben seni, H&uuml;seyin&rsquo;e ilişmeyesin, ona zaman tanıyasın, onun sel&acirc;metini ve varlığını g&uuml;vence altına alasın veya benim yanımda onun i&ccedil;in aracılık yapasın diye g&ouml;ndermedim. Bak, eğer H&uuml;seyin ve adamları y&ouml;netimi kabul edip teslim olurlarsa, sağ olarak onları bana g&ouml;nder. Yok, eğer bunu kabul etmezlerse, onlarla savaş; onları &ouml;ld&uuml;r ve organlarını kes. &Ccedil;&uuml;nk&uuml; onlar, bunu hak ediyorlar. Eğer H&uuml;seyin &ouml;ld&uuml;r&uuml;l&uuml;rse, g&ouml;ğs&uuml;n&uuml; ve sırtını atlara &ccedil;iğnet. &Ccedil;&uuml;nk&uuml; o, bir asi, bir eşkıya, bir haydut ve bir zalimdir. Ger&ccedil;i &ouml;ld&uuml;kten sonra b&ouml;yle bir uygulamanın ona bir zararı olmaz; ancak bu, kendime verdiğim bir s&ouml;zd&uuml;r, onu &ouml;ld&uuml;r&uuml;rsem, mutlaka b&ouml;yle yapacağım diye.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Kaldı ki İbn Ziyad, Emev&icirc; y&ouml;netiminin komutanlarından biriydi. Emev&icirc; hanedanına mensup herhangi bir kimseden, Peygamber&rsquo;in (s.a.a) oğlunun saygınlığının g&ouml;zetilmesine ve makamına değer verilmesine dair bir emrin &ccedil;ıktığına tanık olmuş değiliz. Oysa Emev&icirc;lerden, onun saygınlığını ve y&uuml;ksek makamını bilmeyen yoktu.</p>\n\n<p>\n	B&ouml;ylece İbn Sa&rsquo;d, kindar efendisi İbn Ziyad&rsquo;ın emirlerini uygulamak &uuml;zere ayağa kalktı ve adamlarına ş&ouml;yle seslendi: &ldquo;H&uuml;seyin&rsquo;in cesedini atına &ccedil;iğnetecek g&ouml;n&uuml;ll&uuml; kimse var mı?&rdquo;</p>\n\n<p>\n	On g&ouml;n&uuml;ll&uuml; &ouml;ne &ccedil;ıktı. Bunlar H&uuml;seyin&rsquo;in (a.s) cesedini atlarına &ccedil;iğnettiler. B&ouml;ylece b&uuml;t&uuml;n kemikleri kırılıp sırtı ezilmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	<strong>Haşimoğulları&rsquo;nın &Ouml;nder Kadını Y&uuml;ce Naaşın &Ouml;n&uuml;nde</strong></p>\n\n<p>\n	Hz. Resul&rsquo;&uuml;n (s.a.a) torunu, Emir&uuml;&rsquo;l-M&uuml;minin&rsquo;in (a.s) kızı, b&uuml;y&uuml;k kadın Zeyneb, kardeşinin y&uuml;ce naaşının yanı başında durarak ş&ouml;yle dua etti:</p>\n\n<p>\n	Allah&rsquo;ım! Bu kurbanı kabul et.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	İnsanlık, bu iman karşısında saygı ve tazim ifadesi olarak eğilmez de ne yapar?! Zaten H&uuml;seyin&rsquo;in (a.s) ve arkadaşlarının fedak&acirc;rlıklarının unutulmaz oluşunun biricik sırrı da, bu g&ouml;rkemli imandır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-İrşad, 2/93</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 178&ndash;179</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. A&rsquo;yanu&rsquo;ş-Şia, 1/601</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-İrşad, 2/96</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-İrşad, 2/98; İ&rsquo;lamu&rsquo;l-Vera, 1/459</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hud, 91</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-İrşad, 2/99; el-Futuh, 5/113; Bihar&rsquo;ul-Envar, 5/15</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyn, Mukarrem, s.277</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyen, Mukarrem, s.277; Tarihu&rsquo;t-Taber&icirc;, 3/318</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 69/265; el-Luhuf Al&acirc; Katle&rsquo;t-Tufuf, İbn Tavus, s.59, 124</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Y&ucirc;nus, 71</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&ucirc;d, 56</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyn, Mukarrem, s.286-289; Maktelu&rsquo;l-H&uuml;seyn, Ha-rezm&icirc;, 2/6; Tarih-u İbn Asakir, Terc&uuml;metu&rsquo;l-İmami&rsquo;l-H&uuml;seyn (a.s), s.216; bk. İ&rsquo;lamu&rsquo;l-Vera, 1/458</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyn, Mukarrem, s.289</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/101; el-Luhuf, s.100; İ&rsquo;lamu&rsquo;l-Vera, 1/461</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyn, Mukarrem, s.292</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Siretu&rsquo;l-Eimmeti&rsquo;l-İsna Aşer, 2/76</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Siretu&rsquo;l-Eimmeti&rsquo;l-İsn&acirc; Aşer, 2/77; Bihar&rsquo;ul-Envar, 45/440; el-Muntahab, et-Terihi, s.431</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/109</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bihar&rsquo;ul-Envar, 45/46</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad 2/110; İ&rsquo;lamu&rsquo;l-Vera, 1/467</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/111; İ&rsquo;lamu&rsquo;l-Vera, 1/468</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/112; İ&rsquo;lamu&rsquo;l-Vera, 1/469</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Keşfu&rsquo;l-Ğumme, 2/9; Siyer-u A&rsquo;lami&rsquo;n-Nubela, 3/312; Tarihu&rsquo;l-İsl&acirc;m, ez-Zehebi, s.15 (Havadisu&rsquo;s-Sene 61); İ&rsquo;lamu&rsquo;l-Vera, 1/429</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktelu&rsquo;l-H&uuml;seyn, Mukarrem, s.346</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn, Tarihu&rsquo;l-Muzaffer&icirc;&rsquo;den naklen, s.238</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarihu&rsquo;t-Taber&icirc;, 4/314; İ&rsquo;lamu&rsquo;l-Vera, 1/453</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; İ&rsquo;lamu&rsquo;l-Vera, 1/470; Maktelu&rsquo;l-H&uuml;seyen, Harezm&icirc;, 2/39</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn b. Ali (a.s), 3/304</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Kerbelâ’da Neler Oldu?','','publish','closed','open','','kerbelada-neler-oldu','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2840',0,'post','',0),(2841,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Prof. Dr. Munzir Hekim</strong></p>\n\n<h2>\n	Şehit Hz. H&uuml;seyin&rsquo;in (a.s) Hayatına Kısa Bir Bakış</h2>\n\n<p>\n	● İmam Ebu Abdullah H&uuml;seyin b. Ali b. Ebu Talib (a.s) &hellip; Kerbela şehidi... Resulullah&rsquo;tan (s.a.a) sonra Ehl-i Beyt İmamları&rsquo;nın &uuml;&ccedil;&uuml;nc&uuml;s&uuml;&hellip; Hadis &acirc;limlerinin ortak g&ouml;r&uuml;ş&uuml;ne g&ouml;re, cennet gen&ccedil;lerinin efendisi&hellip; Hz. Resul&rsquo;&uuml;n (s.a.a) soyunu devam ettiren iki kişiden biri&hellip; Resulullah&rsquo;ın (s.a.a) Necran Hıristiyanlarıyla l&acirc;netleşirken yanına aldığı d&ouml;rt kişiden biri&hellip; Allah&rsquo;ın, kendilerinden b&uuml;t&uuml;n kirleri giderip tertemiz kıldığı &ouml;rt&uuml; ashabından (ashabı kisa) biri&hellip; Allah&rsquo;ın sevilmelerini emrettiği Resul-i Ekrem&rsquo;in yakınlarından biri&hellip; Sarılanın kurtulduğu, uzaklaşanınsa saptığı bildirilen iki ağır emanetten (sekaleyn) biri&hellip;</p>\n\n<p>\n	● H&uuml;seyin, kardeşi Hasan&rsquo;la birlikte tertemiz ve bereket membaı kucaklarda, tarihin tanık olduğu en m&uuml;kemmel babanın, annenin ve dedenin bağrında b&uuml;y&uuml;d&uuml;.</p>\n\n<p>\n	Dedesi Resul-i Ekrem&rsquo;in berrak membaından, y&uuml;ce ahl&acirc;kından ve şefkat yağmurundan beslendi. Onun derin sevgisi ve yakın g&ouml;zetimine mazhar oldu. &Ouml;yle ki Hz. Peygamber&rsquo;in edebi, yol g&ouml;stericiliği, liderliği ve cesareti ona ge&ccedil;ti. B&ouml;ylece babası Murtaza&rsquo;dan ve kardeşi M&uuml;cteba&rsquo;dan sonra kendisini bekleyen b&uuml;y&uuml;k imamet makamı i&ccedil;in gerekli olan liyakati kazanmış oldu.</p>\n\n<p>\n	Bu nedenle de Resul-i Ekrem (s.a.a), bir&ccedil;ok kere ve değişik m&uuml;nasebetlerle &uuml;mmetine onun imamlığını dekl&acirc;re etmişti:</p>\n\n<p>\n	Hasan ve H&uuml;seyin kıyam etseler de, otursalar da imamdırlar.<br />\n	Allah&rsquo;ım! Ben o ikisini seviyorum; sen de onları seveni sev.</p>\n\n<p>\n	● Bu b&uuml;y&uuml;k İmam&rsquo;ın şahsında peygamberlik ve imamet damarları buluşmuş, soy ve itibar şerefi bir araya gelmişti. M&uuml;sl&uuml;manlar, dedesinde, babasında ve annesinde g&ouml;rd&uuml;kleri temizliği, berraklığı, onuru ve c&ouml;mertliği onda da g&ouml;r&uuml;yorlardı. Kişiliği, insanlara onların t&uuml;m&uuml;n&uuml; birden hatırlatıyordu. Onu seviyor ve ona saygı duyuyorlardı.</p>\n\n<p>\n	B&uuml;t&uuml;n bunların yanında, babasından ve kardeşinden sonra, insanların, din&icirc; konularda ve hayatta karşılaştıkları sorunların &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in başvurabilecekleri tek merci idi. &Ouml;zellikle cahil&icirc;ye karakterli Emev&icirc; egemenliği altına girdikten sonra bin bir t&uuml;rl&uuml; zorluğun peş peşe yaşandığı o zor d&ouml;nemde, varlığı, M&uuml;sl&uuml;manlar i&ccedil;in bir rahmetti.</p>\n\n<p>\n	Cahil&icirc; Emev&icirc; egemenliği, M&uuml;sl&uuml;manları &ouml;yle bir darboğaza sokmuştu ki, bundan &ouml;nce bunun gibisi hi&ccedil; yaşanmamıştı. İmam H&uuml;seyin (a.s) &ouml;zelde Muhammed (s.a.a) &uuml;mmetini, genelde b&uuml;t&uuml;n insanlığı bu yeni cahil&icirc;yenin pen&ccedil;elerinden ve &ccedil;irkeflerinden kurtarabilen tek İsl&acirc;m&icirc; ve il&acirc;h&icirc; şahsiyetti.</p>\n\n<p>\n	● H&uuml;seyin b. Ali (a.s), babası Murtaza ve kardeşi M&uuml;cteba gibi, hayatının her aşamasında, b&uuml;t&uuml;n pratik hareketlerinde k&acirc;mil bir ilah&icirc; insanın &ouml;rneğiydi. Allah uğruna eziyetlere katlanmak, hoşg&ouml;r&uuml;, c&ouml;mertlik, merhamet, cesaret, zulme y&uuml;z vermemek, irfan, kulluk, Allah korkusu, hak karşısında tevazu ve batıla karşı başkaldırmak hususunda y&uuml;ksek nebev&icirc; ahl&acirc;kın canlı ve somut bir &ouml;rneğiydi. Allah yolunda cihat, marufu emretme, m&uuml;nkeri yasaklama konusunda g&ouml;z kamaştırıcı bir kahramanlık timsaliydi. Resullerin efendisi dedesinin şeriatında en m&uuml;kemmel şekliyle vurgulanan başkasını kendine tercih etmenin ve fedak&acirc;rlığın en ideal temsilcisiydi. &Ouml;yle ki dedesi Resulullah (s.a.a), onun hakkında ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	<strong>H&uuml;seyin bendendir ve ben de H&uuml;se&shy;yin&rsquo;denim.</strong></p>\n\n<p>\n	Bu s&ouml;zleriyle Peygamber (s.a.a), kendi soyundan olan ve kendi elleriyle terbiye ettiği bu b&uuml;y&uuml;k şahsiyetin y&uuml;celiğini en g&uuml;zel şekilde ifade etmiştir.</p>\n\n<p>\n	● H&uuml;seyin b. Ali (a.s), dedesinden sonra kadınların efendisi Sıddıka-i Tahire, Fatıma-i Zehra&rsquo;nın (a.s) g&ouml;zetiminde ve vasilerin efendisi, M&uuml;sl&uuml;manların İmamı, babası Murtaza&rsquo;nın (a.s) himayesinde b&uuml;y&uuml;d&uuml;. O sırada babası, Resulullah&rsquo;ın (s.a.a) vefatından sonra M&uuml;sl&uuml;man &uuml;mmetin &ouml;nderlik kurumunun sapması şeklinde belirginleşen ağır ve meşakkatli imtihanı yaşıyordu. Babasını ve annesini bu ağır imtihanın acıları &ccedil;epe&ccedil;evre kuşatmıştı; b&uuml;y&uuml;k imamlık makamını, hi&ccedil;bir kanıta, belgeye ve hi&ccedil;bir haklı gerek&ccedil;e ve yetkiye dayanmaksızın ele ge&ccedil;iren z&uuml;mreye karşı &ccedil;etin bir m&uuml;cadelenin merkezindeydiler... Hz. H&uuml;seyin, kardeşi Hasan, babası Ali ve annesi Zehra (a.s) ile birlikte bu sınavı yaşıyordu, acılarını y&uuml;reğine g&ouml;m&uuml;yordu. Hen&uuml;z &ccedil;ocuktu; ama sınavın derinliğinin ve musibetin şiddetinin farkındaydı.</p>\n\n<p>\n	● İmam Ebu Abdullah H&uuml;seyin (a.s), &Ouml;mer&rsquo;in hil&acirc;feti zamanında delikanlılık &ccedil;ağını yaşıyordu. Babası ve kardeşiyle birlikte, a&ccedil;ık bir şekilde y&ouml;netimle ilgilenmekten uzak durdu. Babası Ali b. Ebu Talib&rsquo;in (a.s) hayat tarzında ve parlak ilkesel tavırlarında belirginleşen sahih nebev&icirc; &ccedil;izgi &ccedil;er&ccedil;evesinde insanların aydınlatılması ve dinin &ouml;ğretilmesi faaliyetlerine ağırlık verdi.</p>\n\n<p>\n	● Hz. H&uuml;seyin (a.s), Osman&rsquo;ın halifeliği d&ouml;neminde babasının yanında yer aldı. Hen&uuml;z gen&ccedil;liğinin baharındaydı. İsl&acirc;m i&ccedil;in b&uuml;t&uuml;n i&ccedil;tenliğiyle, ihl&acirc;sla &ccedil;alışıyordu. Osman ve sırdaşlarının egemenliği d&ouml;neminde &uuml;mmetin ve devletin b&uuml;nyesini kemirmeye başlayan fesadın durdurulması amacına y&ouml;nelik faaliyetlerinde babasıyla birlikte m&uuml;cadele veriyordu. Bu s&uuml;re i&ccedil;inde babasının belirlediği pratik tavrın dışına &ccedil;ıkmadı. Bilakis, Resulullah&rsquo;tan (s.a.a) sonra babasının uhdesinde olan meşru &ouml;nderliğin emrinde samim&icirc; bir asker olarak hareket etti.</p>\n\n<p>\n	● M&uuml;barek Alev&icirc; devletin iş başında olduğu d&ouml;nemde H&uuml;seyin, babasının yanında bulundu. B&uuml;t&uuml;n &ouml;nemli olaylarda ve b&uuml;t&uuml;n savaşlarda fiilen rol aldı. Biatlerini bozanlara (Cemel Ashabı), meşru halifeyi tanımayıp yoldan &ccedil;ıkanlara (Emev&icirc;ler) ve okun yaydan fırladığı gibi dinin &ccedil;er&ccedil;evesinin dışına &ccedil;ıkanlara (Haric&icirc;ler) karşı savaşmaktan ka&ccedil;ınmadı. Oysa babası, hem onun, hem de kardeşinin hayatına b&uuml;y&uuml;k &ouml;nem veriyordu. &Ccedil;&uuml;nk&uuml; onların &ouml;l&uuml;mleriyle Resulullah&rsquo;ın (s.a.a) neslinin kesilmesinden korkuyordu. Son ana kadar ikisi de babalarının yanından ayrılmadılar. Babalarının Allah&rsquo;ın evlerinden bir evde şehit edilmesine kadar Iraklılardan g&ouml;rd&uuml;ğ&uuml; eziyeti, onlar da g&ouml;rd&uuml;. Babaları K&ucirc;fe camiinde, ibadet mihrabında, hayatının en kutsal anında, K&acirc;be&rsquo;nin Rabbine y&ouml;neldiği ibadet anında, hain bir kılı&ccedil; darbesiyle yere yığıldı ve o sırada ş&ouml;yle dedi:</p>\n\n<p>\n	<strong>Kurtuldum; andolsun K&acirc;be&rsquo;nin Rabbine&hellip;</strong></p>\n\n<p>\n	● Sonra kardeşi Hasanı M&uuml;cteba&rsquo;nın yanında yer aldı. Kardeşine biat etti. Nitekim K&ucirc;fe&rsquo;de bulunan muhacirler, ensar ve onlara g&uuml;zellikle t&acirc;bi olan M&uuml;sl&uuml;manların geneli de Hasan&rsquo;a (a.s) biat etmişti. Muaviye&rsquo;nin Hz. Hasan&rsquo;ı g&ouml;zden d&uuml;ş&uuml;rmek, g&uuml;c&uuml;n&uuml; kırmak ve meşru h&uuml;k&uuml;metini yıkmak i&ccedil;in kurduğu t&uuml;m komplolara rağmen, gerek Resulullah&rsquo;ın (s.a.a), gerekse babasının (a.s) imamlığını dekl&acirc;re ettiği kardeşinin &ccedil;izdiği hareket tarzının dışına &ccedil;ıkmadı.</p>\n\n<p>\n	● H&uuml;seyin (a.s), kardeşi Hasan&rsquo;ın (a.s) tavırlarını ve bu tavırların yol a&ccedil;tığı sonu&ccedil;ları &ccedil;ok iyi anlıyordu. &Ccedil;&uuml;nk&uuml; &ouml;zellikle Hz. Ali&rsquo;nin (a.s) şehit edilmesinden sonra İsl&acirc;m &uuml;mmetinin yaşadığı konjonkt&uuml;r&uuml; &ccedil;ok iyi biliyordu. &Ccedil;&uuml;nk&uuml; basit ve sıradan insanlardan oluşan toplumun b&uuml;y&uuml;k bir kesimi, Muaviye&rsquo;nin oyunlarının ve sahte şiarlarının farkında değildi. İsl&acirc;m hil&acirc;fetinin merkezi olan K&ucirc;fe toplumunun tabanını ne yazık ki bu basit ve bilin&ccedil;siz insanlar oluşturuyordu. Nitekim Muaviye, avenesi ve işbirlik&ccedil;ilerinin, İmam&rsquo;ın ordusunun omurgasını oluşturan halk kesimleri arasında yaydıkları yanıltıcı propagandalar neticesinde, bu basit ve bilin&ccedil;siz insanlar, Hz. Ali b. Ebu Talib&rsquo;in (a.s) &ccedil;izgisinin hak &ccedil;izgisi olduğu hususunda kuşkuya d&uuml;şmeye başlamışlardı. Hz. Hasan (a.s), doğuştan sahip olduğu siyasal yeteneğine, edeb&icirc; cesaretine ve sağlam mantığına rağmen, halk tabanını ikna edemedi. Bir t&uuml;rl&uuml; halka, Muaviye&rsquo;nin en ucuz bir fiyatla halifeliği elde etmek i&ccedil;in &ouml;nerdiği barış pl&acirc;nının bir sahtek&acirc;rlık olduğunu anlatamadı. Hz. Hasan (a.s) b&uuml;t&uuml;n siyas&icirc; yolları denedikten ve bir usta siyaset&ccedil;inin Hz. Hasan (a.s) ve taraftarlarının yaşadığı o olumsuz siyasal, toplumsal ve psikolojik şartlarda katedebileceği b&uuml;t&uuml;n yolları katettikten sonra, sonunda hen&uuml;z g&uuml;&ccedil;l&uuml; bir pozisyondayken &ouml;nerilen barış pl&acirc;nını kabul etmek zorunda kalıp hil&acirc;fetten vaz ge&ccedil;ti; ama Muaviye&rsquo;nin egemenliğinin meşruluğunu onaylamadı. Bunun yanında birtakım şartlar koştu ki, bunlar, kısa ve uzun vadede Muaviye&rsquo;nin ve Emev&icirc; egemenliğinin maskesini d&uuml;ş&uuml;recek, iğren&ccedil;liğini g&ouml;zler &ouml;n&uuml;ne serecek nitelikteydi.</p>\n\n<p>\n	● B&ouml;ylece Hz. Hasan (a.s), d&uuml;şmanları bir yana, taraftarlarından olan en yakın adamlarından g&ouml;rd&uuml;ğ&uuml; eziyetlere, nahoş hareketlere tahamm&uuml;l ettikten sonra en zor ve en meşakkatli yolu se&ccedil;erek b&uuml;y&uuml;k bir başarı elde etti. İsl&acirc;m&rsquo;ı ve Resulullah&rsquo;ın (s.a.a) kabilesi Kureyş&rsquo;e mensubiyeti kullanarak İsl&acirc;m&rsquo;ın işini bitirmek i&ccedil;in, İsl&acirc;m kisvesine b&uuml;r&uuml;nen ve uzlaşma ve barış şiarlarını y&uuml;kselten cahil&icirc; karakterli Emev&icirc; iktidarının ger&ccedil;ek y&uuml;z&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne serdi. Muaviye&rsquo;nin b&uuml;y&uuml;k bir ustalıkla M&uuml;sl&uuml;manlara, o g&uuml;n İsl&acirc;m y&ouml;netimine kurulan ve Resulullah&rsquo;ın (s.a.a) halifesi adıyla M&uuml;sl&uuml;manlara h&uuml;kmeden Ebu S&uuml;fyan Oğulları&rsquo;nın &ccedil;ok yakın bir zamana kadar İsl&acirc;m&rsquo;la savaşan kimseler olduklarını unutturmuş olduğu dikkate alınırsa, Hz. Hasan&rsquo;ın başarısının b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; daha iyi anlarız.</p>\n\n<p>\n	● Hz. Hasan (a.s), barış antlaşmasına imza atmakla, İsl&acirc;m&icirc; g&ouml;r&uuml;n&uuml;me b&uuml;r&uuml;nerek yeniden hortlayan cahil&icirc; Emev&icirc; y&ouml;netimine karşı geliştirilecek devrimci bir hareket i&ccedil;in gerekli zemini hazırlamış oldu. &Ccedil;&uuml;nk&uuml; Muaviye iktidara gelir gelmez, Hz. Hasan&rsquo;ın (a.s) koştuğu b&uuml;t&uuml;n şartları &ccedil;iğnedi. Kendisinden sonra veliaht tayin etmemek, Ali Şiasına, Hasan ve H&uuml;seyin&rsquo;e (a.s) karşı olumsuz bir tavır i&ccedil;inde olmamak gibi antlaşma maddelerini hi&ccedil;e sayarak ger&ccedil;ek kimliğini g&ouml;zler &ouml;n&uuml;ne serdi.</p>\n\n<p>\n	Muaviye, bu şartlara bağlı kalma noktasında kendine daha fazla h&acirc;kim olamadı. Nihayet, nefsinin kendisine telkin ettiği iğren&ccedil; bir pl&acirc;nla Hz. Hasan&rsquo;ı (a.s) zehirlemeye karar verdi. B&ouml;ylece kendisinden sonra halifeliği oğlu fasık Yezid&rsquo;e miras bırakmaya elverişli bir ortam hazırlamak istedi. Fakat kabul ettiği şartları &ccedil;iğnemenin ve bu iğren&ccedil; pl&acirc;nın etkilerini, doğuracağı tepkileri kestirememişti; ne gibi olumsuzlukların bi&ccedil;imleneceğini tahmin edememişti. Nitekim Emev&icirc; iktidarının &uuml;zerinden daha yirmi yıl ge&ccedil;memişti ki, M&uuml;sl&uuml;manlar, Emev&icirc; iktidarının iğren&ccedil;liğini ve cahil&icirc; karakterini fark ettiler. Bu da, Şi&icirc; halk tabanının iktidara karşı bir ayaklanma başlatması i&ccedil;in elverişli bir ortamın oluşmasına yardımcı oldu. B&ouml;ylece devrim i&ccedil;in uygun koşullar oluştu.</p>\n\n<p>\n	Muaviye&rsquo;nin &ouml;l&uuml;m&uuml; ve şarap i&ccedil;en, din&icirc; h&uuml;k&uuml;mleri hi&ccedil;e sayan, fasık Yezid&rsquo;in iktidara gelmesi, d&ouml;nemin g&ouml;zde sahab&icirc;lerinden ve t&acirc;bi&icirc;n kuşağının genelinden biat alması ve haksızlığa boyun eğmeyenlerin efendisi, M&uuml;sl&uuml;manların İmamı, zulm&uuml;n hasmı, Ebu Abdullah H&uuml;seyin&rsquo;den (a.s) biat alma hususunda ısrar etmesiyle birlikte bu şartlar iyice olgunlaştı.</p>\n\n<p>\n	● Muaviye b. Ebu S&uuml;fyan, yaklaşık yirmi yıl h&uuml;k&uuml;m s&uuml;rd&uuml;. Bu s&uuml;re i&ccedil;inde, halkı a&ccedil; bırakma, ter&ouml;r estirme, yalan ve hile esasına dayalı bir politika izledi. B&uuml;t&uuml;n bunlar, bir yandan &uuml;mmetin ger&ccedil;eğin farkına varmasına yol a&ccedil;arken, bir yandan da insanların iradelerini yitirmelerine neden oldu. B&ouml;ylece &uuml;mmet, gafletten uyandı; Ehl-i Beyt (a.s) &ccedil;izgisinin hakkaniyetine y&ouml;nelik kuşkuları bertaraf oldu, Emev&icirc;lerin ger&ccedil;ek y&uuml;zlerine dair bilgisizlikleri ortadan kalktı. Fakat zulme ve zalimlere karşı dikilecek g&uuml;ce hen&uuml;z kavuşabilmiş değildi. &Uuml;mmet, &uuml;nl&uuml; şair Ferezdak&rsquo;ın, K&ucirc;felilerin &ccedil;ağrısına uyarak Irak&rsquo;a gitmekte olan Hz. H&uuml;seyin&rsquo;e: &ldquo;Kalpleri senden yana, ama kılı&ccedil;ları sana karşı.&rdquo; dediği bir durumdaydı.</p>\n\n<p>\n	Bu noktadan itibaren, cahil&icirc; Emev&icirc; iktidarına karşı ayaklanmak i&ccedil;in gerekli t&uuml;m koşullar hazırlandıktan sonra, Hz. H&uuml;seyin (a.s) i&ccedil;in alması gereken şer&rsquo;&icirc; tavır kesinleşmiş oldu. &Ccedil;&uuml;nk&uuml; Hz. Hasan (a.s) zamanında yaşanan kuşku ve teredd&uuml;t s&uuml;recinde fiil&icirc; bir ayaklanmanın herhangi bir faydası olmazdı. Ama Hz. H&uuml;seyin&rsquo;e (a.s) h&uuml;ccet tamamlanmıştı. &Ccedil;&uuml;nk&uuml; Iraklılar kendisine mektuplar g&ouml;ndermiş ve b&ouml;lgelerine gelmesini istemişlerdi. Bundan &ouml;nce K&ucirc;feliler, Emev&icirc;lerin valisini şehirden kovmuş ve Emev&icirc; iktidarını tanımadıklarını il&acirc;n etmişlerdi. Bu, Ehl-i Beyt Şiasının yeniden bilin&ccedil;lendiğinin bir g&ouml;stergesiydi.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), sebat etmeyeceklerini, iktidar sahiplerinin tahrik ve teşvikleri karşısında irade zaafı sergileyeceklerini, egemenlerin baskılarına ve korkutmalarına direnemeyeceklerini bildiği h&acirc;lde, &ccedil;ağrılarına olumlu yanıt verdi. &Ccedil;&uuml;nk&uuml; yayılma eğilimi g&ouml;steren bu yeni hastalığı, git gide peygamberliğin b&uuml;t&uuml;n şiarlarını ortadan kaldırmadan, İsl&acirc;m&icirc; hil&acirc;feti bir şahlık ve kayserlik rejimine d&ouml;n&uuml;şt&uuml;recek imk&acirc;nı bulmadan tedavi etmek &uuml;zere harekete ge&ccedil;mesi gerekiyordu. Aksi takdirde, dine darbe vurmak ve dinin b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; par&ccedil;alamak i&ccedil;in &uuml;zerlerine din kisvesini ge&ccedil;iren Yezid ve benzeri cahil&icirc;ye mensuplarının y&ouml;netimleri meşruiyet kazanmış olacaktı.</p>\n\n<p>\n	● Hz. H&uuml;seyin (a.s), başarı ve amaca ulaşmak i&ccedil;in gerekli olan t&uuml;m şartlar oluştuktan sonra, ebediyete kadar devam edecek olan destanını yazmak i&ccedil;in tarih&icirc; koşullarda hazırladığı b&uuml;t&uuml;n g&uuml;&ccedil;lerini ve imk&acirc;nlarını seferber ederek kıyam etti.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> &Uuml;mmetin vicdanını harekete ge&ccedil;irdi; yeniden risalet &ccedil;izgisini izlemeye y&ouml;neltti; inan&ccedil;sal şahsiyetini yeniden diriltti; tağut&icirc; y&ouml;neticilerin &uuml;zerindeki meşruiyet kisvesini &ccedil;ıkardı, arkasına gizlendikleri maskelerini par&ccedil;aladı; onlara karşı takınılması gereken şer&rsquo;&icirc; tavrı &uuml;mmetin t&uuml;m kuşaklarına g&ouml;sterdi.</p>\n\n<p>\n	Tağutlar da bu kıyamın şiarlarını, &ouml;ğretilerini saptıramadılar. Asırlardır s&uuml;regelen bir &ccedil;izgi olarak bu devrimci hareketi durduramadıkları gibi. Bu hareket ki, zamanı geldiğinde, Ben&icirc; &Uuml;meyye, Ben&icirc; Abbas ve benzerlerinin egemenliklerini silip s&uuml;p&uuml;rm&uuml;şt&uuml;. Dolayısıyla H&uuml;seyin&rsquo;in devrimi, b&uuml;t&uuml;n milletler i&ccedil;in bir nebev&icirc; ışık kaynağıdır. Nitekim ortaya koyduğu ve m&uuml;cadelesiyle pekiştirdiği nebev&icirc; değerler, b&uuml;t&uuml;n egemenliklerin, b&uuml;t&uuml;n siyas&icirc; rejimlerin değerlendirildiği bir kriter olarak tarihin sahnesinde yerini almıştır.</p>\n\n<h2>\n	Hz. H&uuml;seyin&rsquo;in Kişiliğinden Yansımalar</h2>\n\n<p>\n	<strong>1- Kur&rsquo;&acirc;n Ayetlerinde Hz. H&uuml;seyin&rsquo;in Konumu</strong></p>\n\n<p>\n	M&uuml;sl&uuml;manlar, Ehl-i Beyt&rsquo;in (a.s) fazileti, ilm&icirc; ve manev&icirc; makamlarının y&uuml;celiği, y&uuml;ce Allah&rsquo;ın insanda bulunmasını istediği b&uuml;t&uuml;n kemalatlarla bezenmişlikleri hususunda ittifak ettikleri kadar hi&ccedil;bir konuda ittifak etmemişlerdir.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar arası bu ittifak, birtakım temel prensiplere dayanmaktadır. Bunlardan biri de, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in a&ccedil;ık bir şekilde Ehl-i Beyt&rsquo;in &ouml;zel konumuna işaret etmesidir. Kur&rsquo;&acirc;n, onların her t&uuml;rl&uuml; kirden arındırıldıklarını vurgulamaktadır. Onların, y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n insanlığa sunduğu mesajın bir &uuml;creti olarak sevilmeleri vacip olan akrabalar olduklarını ifade etmektedir. Onların, sırf Allah&rsquo;a itaat eden, Allah&rsquo;ın azabından korkan, O&rsquo;nun korkusuyla &uuml;rperen, bu y&uuml;zden kendilerine cennete girme ve azaptan kurtulma garanti edilen iyiler olduklarını dile getirmektedir.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in (a.s), kirleri giderilmiş, tertemiz kılınmış Ehl-i Beyt&rsquo;in bir ferdi olduğunda en k&uuml;&ccedil;&uuml;k bir kuşku yoktur. Hatta Necran Hıristiyanlarıyla Peygamberimizin (s.a.a) l&acirc;netleşmeleri olayıyla ilgili M&uuml;bahele Ayeti&rsquo;nde a&ccedil;ık bir şekilde dile getirildiği gibi, H&uuml;seyin, Peygamber&rsquo;in (s.a.a) oğlu vasfına sahiptir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n, bu hadiseyi, derin anlamlarıyla birlikte şu ifadelerle sonsuzluğa armağan etmektedir:</p>\n\n<p>\n	Kim sana gelen bilgiden sonra seninle bu konuda tartışırsa, de ki: Gelin &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra mubahele (dua edelim) edelim de Allah&rsquo;tan yalancılar &uuml;zerine l&acirc;net dileyelim.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hadis&ccedil;ilerin &ccedil;oğunluğu, m&uuml;stefiz d&uuml;zeyine ulaşacak yoğunluktaki kanallardan, bu ayetin Ehl-i Beyt hakkında indiğini rivayet etmişlerdir. Ehl-i Beyt de Hz. Resulullah, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;dir. Nitekim hadis&ccedil;iler, ayette ge&ccedil;en &ldquo;oğullar&rdquo;dan maksadın hi&ccedil; kuşkusuz, Hasan ve H&uuml;seyin olduğunu belirtmişlerdir.</p>\n\n<p>\n	Bu olay, a&ccedil;ık bir şekilde ortaya koymaktadır ki, Ehl-i Beyt, Allah katında yery&uuml;z&uuml;ndeki insanların en hayırlıları ve en &uuml;st&uuml;nleridir. Bu y&uuml;zden Resulullah (s.a.a) l&acirc;netleşmeye giderken onları yanına alıyordu. Nitekim Necran piskoposu da bu ger&ccedil;eği ş&ouml;yle itiraf etmişti:</p>\n\n<p>\n	Birtakım y&uuml;zler g&ouml;r&uuml;yorum ki birisi, bunların hatırına Allah&rsquo;tan koskoca bir dağı yerinden oynatmasını isterse, Allah bunu yapar.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ayetten de anlaşılacağı gibi, bu kıssa, onların konumlarının y&uuml;celiğine, makamlarının y&uuml;ksekliğine ve &uuml;st&uuml;nl&uuml;klerine del&acirc;let etmektedir. Onlar, Allah ve Resul&uuml;&rsquo;n&uuml;n en &ccedil;ok sevdikleri kimselerdir. &Acirc;lemlerde hi&ccedil; kimse onların faziletlerinin d&uuml;zeyine erişemez.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, Ehl-i Beyt hari&ccedil;, Peygamber&rsquo;den başka hi&ccedil;bir M&uuml;sl&uuml;manın masum olduğunu belirtmemiştir. Ama Kur&rsquo;&acirc;n, y&uuml;ce Allah&rsquo;ın, Ehl-i Beyt&rsquo;i her t&uuml;rl&uuml; pislikten temizlemeyi dilediğini vurgulamıştır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	M&uuml;sl&uuml;manlar, Hz. Peygamber&rsquo;in (s.a.a) eşlerinin Ehl-i Beyt kavramının kapsamına girip girmedikleri hususunda farklı g&ouml;r&uuml;şlere sahipseler de, m&uuml;barek ayetin kapsamına Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in (a.s) girdikleri hususunda en k&uuml;&ccedil;&uuml;k bir kuşku duymamaktadırlar.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Buradan hareketle, Kur&rsquo;&acirc;n ayetlerinde onları sevmenin, onların &ccedil;izgilerini izlemenin, onları başkalarından daha &ccedil;ok sevmenin zorunluluğunun vurgulanmış olmasının gerisindeki sırrı anlamamız m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Ehl-i Beyt&rsquo;in masumiyeti, yolların &ccedil;atallaştığı ve heva ve heveslerin &ccedil;arpıştığı bir s&uuml;re&ccedil;te, kurtuluşun, onları izlemekte olduğunun en somut kanıtıdır.</p>\n\n<p>\n	Allah&rsquo;ın pislikten masum kıldığı bir kimse, kurtuluşa del&acirc;let eder demektir. Dolayısıyla onu takip eden de boğulmaktan kurtulur.</p>\n\n<p>\n	İbn Abbas&rsquo;tan rivayet edildiğine g&ouml;re, akrabaların sevilmesine dair ayet nazil olduğu zaman, bazı M&uuml;sl&uuml;manlar, Peygamberimize (s.a.a), itaat edilmesi vacip olan bu akrabaların kimler olduklarını sormuş, o da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Bunlar, Ali, Fatıma ve onların iki oğludur.&nbsp;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n, meseleyi bu kadarla bırakmıyor. Bilakis, Ehl-i Beyt&rsquo;in y&uuml;ce kişiliklerini ve itaat ve ibadetlerindeki ihl&acirc;sı a&ccedil;ıklamak &uuml;zere nazil olan İns&acirc;n Suresi&rsquo;nde, onların &uuml;st&uuml;n kılınmalarının sebeplerini de a&ccedil;ıklıyor:</p>\n\n<p>\n	Biz sizi Allah rızası i&ccedil;in doyuruyoruz; sizden ne bir karşılık, ne de bir teşekk&uuml;r bekliyoruz. Biz, &ccedil;etin ve bel&acirc;lı bir g&uuml;nde Rabbimizden korkarız. İşte bu y&uuml;zden Allah, onları o g&uuml;n&uuml;n fenalığından korudu; y&uuml;zlerine parlaklık, sevin&ccedil; verdi ve sabretmelerine karşılık onlara cennet ve ipek elbiseler l&uuml;tfetti.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	M&uuml;fessirlerin ve muhaddislerin b&uuml;y&uuml;k &ccedil;oğunluğu, bu surenin Ehl-i Beyt hakkında indiğini rivayet etmişlerdir. Ş&ouml;yle ki: Hasan ve H&uuml;seyin hastalanırlar. Hz. Ali (a.s), şayet iyileşirlerse, Allah&rsquo;a ş&uuml;k&uuml;r olarak &uuml;&ccedil; g&uuml;n oru&ccedil; tutmayı adar. Ger&ccedil;ekten bu adaklarını en g&uuml;zel bir şekilde yerine getirirler. S&ouml;ze bağlılığın en parlak ve başkasını kendine tercih etmenin en g&ouml;z kamaştırıcı, en g&ouml;rkemli bir &ouml;rneğini sergilerler. Nihayet haklarında şu ayetler nazil olur:</p>\n\n<p>\n	İyiler ise, k&acirc;fur katılmış bir kadehten i&ccedil;erler. Bu, Allah&rsquo;ın has kullarının i&ccedil;tikleri ve akıttık&ccedil;a akıttıkları bir pınardır. O kullar, adaklarını yerine getirirler ve şiddeti her yere yayılmış olan bir g&uuml;nden korkarlar.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu fedak&acirc;rlık ve bu g&ouml;rkemli vefak&acirc;rlıktan dolayı Allah onların &ccedil;abalarını takdirle karşılamış ve bunun &ouml;d&uuml;l&uuml; olarak ahirette onları b&uuml;y&uuml;k nimetlere miras&ccedil;ı kılmış; d&uuml;nyada da, yery&uuml;z&uuml; ve &uuml;st&uuml;ndekilere miras&ccedil;ı oluncaya kadar, onları M&uuml;sl&uuml;manların imamlığı makamına getirmiştir.</p>\n\n<p>\n	<strong>2- Hz. H&uuml;seyin&rsquo;in Hz. Hatem&uuml;&rsquo;l-M&uuml;rselin Nezdindeki Konumu</strong></p>\n\n<p>\n	Resul-i Ekrem efendimiz (s.a.a), torunları Hasan ve H&uuml;seyin (a.s) hakkında, onların kendi yanındaki y&uuml;ksek derecelerini ifade eden s&ouml;zler buyurmuştur:</p>\n\n<p>\n	Hasan ve H&uuml;seyin, Peygamber&rsquo;in şu d&uuml;nyadaki hoş kokulu iki g&uuml;l&uuml;d&uuml;r. Onlar, Peygamber&rsquo;in şu &uuml;mmet i&ccedil;indeki hoş kokulu iki g&uuml;l&uuml;d&uuml;r.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Hasan ve H&uuml;seyin, yery&uuml;z&uuml; halkının en hayırlılarıdır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Hasan ve H&uuml;seyin, cennet gen&ccedil;lerinin efendileridir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hasan ve H&uuml;seyin, kıyam etseler de, otursalar da imamdırlar.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Onlar, kıyamet g&uuml;n&uuml;ne kadar Kur&rsquo;&acirc;n&rsquo;dan ayrılmayan Ehl-i Beyt&rsquo;tendirler. &Uuml;mmet Kur&rsquo;&acirc;n&rsquo;a ve Ehl-i Beyt&rsquo;e sarıldık&ccedil;a yolunu şaşırmaz.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Onlar, gemilerine binenlerin boğulmaktan kurtuldukları Ehl-i Beyt&rsquo;tendirler.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Onlar, Resulullah&rsquo;ın (s.a.a) haklarında ş&ouml;yle buyurduğu Ehl-i Beyt&rsquo;in mensuplarıdır:</p>\n\n<p>\n	Yıldızlar, yery&uuml;z&uuml; halkını boğulmaktan kurtaran g&uuml;vencelerdir. Ehl-i Beyt&rsquo;im ise, yery&uuml;z&uuml; halkını ihtil&acirc;flardan koruyan g&uuml;vencelerdir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	&Ccedil;ok sayıda sah&acirc;biden rivayet edilen ve değişik kanallardan rivayet edilmesi itibariyle m&uuml;stefiz d&uuml;zeyine ulaşan bir hadiste Peygamberimiz (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Allah&rsquo;ım! Onları sevdiğimi biliyorsun; sen de onları ve onları seveni sev.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	<strong>3- &Ccedil;ağdaşları Nezdinde Hz. H&uuml;seyin&rsquo;nin Konumu</strong></p>\n\n<p>\n	1- &Ouml;mer b. Hattab, H&uuml;seyin&rsquo;e (a.s) ş&ouml;yle der:</p>\n\n<p>\n	Başımızda biten t&uuml;yleri, Allah&rsquo;a, sonra size bor&ccedil;luyuz.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	2- Osman b. Affan, Hasan, H&uuml;seyin (a.s) ve Abdullah b. Cafer hakkında şunları s&ouml;ylemiştir:</p>\n\n<p>\n	İlmin t&uuml;m&uuml;n&uuml; başkalarından kesip almışlar, b&uuml;t&uuml;n hayır ve hikmeti kendilerinde toplamışlar.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	3- Ebu H&uuml;reyre ş&ouml;yle der:</p>\n\n<p>\n	H&uuml;seyin b. Ali başında imame (sarık) olduğu h&acirc;lde i&ccedil;eri girdi. Birden Hz. Peygamber&rsquo;in (s.a.a) dirildiğini sandım.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), bir cenazeye katılmıştı. Yoruldu ve yolun kenarında oturdu. Ebu H&uuml;reyre, elbisesinin kenarıyla ayaklarına bulaşan toprakları silmeye başladı. Ebu H&uuml;reyre&rsquo;ye ş&ouml;yle dedi:</p>\n\n<p>\n	Ey Ebu H&uuml;reyre! Sen mi yapıyorsun bunu?</p>\n\n<p>\n	Ebu H&uuml;reyre dedi ki:</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki, eğer insanlar seninle ilgili olarak benim bildiklerimi bilselerdi, seni boyunlarında taşırlardı.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	4- Abdullah b. Abbas, Hasan ve H&uuml;seyin&rsquo;in (a.s) binecekleri atların &uuml;zengisinden tutmuştu. Bu yaptığından dolayı bazıları onu eleştirdi. Ona: &ldquo;Sen onlardan daha yaşlısın!&rdquo; dediler. Bunun &uuml;zerine ş&ouml;yle dedi:</p>\n\n<p>\n	Bu ikisi, Resulullah&rsquo;ın (s.a.a) oğullarıdır. Onların atlarının &uuml;zengisini tutmak bana mutluluk vermez mi?<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Hz. Hasan (a.s) vefat ettiği zaman Muaviye: &ldquo;Ey İbn Abbas! Artık kavminin efendisi sensin.&rdquo; der. İbn Abbas şu cevabı verir:</p>\n\n<p>\n	Allah, Ebu Abdullah H&uuml;seyin&rsquo;i yaşattık&ccedil;a, ben değil, odur kavmin efendisi.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	5- H&uuml;seyin&rsquo;i (a.s) g&ouml;rm&uuml;ş olan Enes b. Malik ş&ouml;yle der:</p>\n\n<p>\n	Onların (Ehl-i Beyt&rsquo;in) Resulullah&rsquo;a (s.a.a) en &ccedil;ok benzeyeni oydu.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	6- H&uuml;seyin&rsquo;in (a.s) başı kesildikten sonra bir değnekle dudaklarına vuran İbn Ziyad&rsquo;a, Zeyd b. Erkam ş&ouml;yle der:</p>\n\n<p>\n	&Ccedil;ek şu değneği onun dudaklarından! Tek ve ortaksız il&acirc;h olan Allah&rsquo;a yemin ederim ki, Resulullah&rsquo;ın (s.a.a) şu iki dudağı &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m.</p>\n\n<p>\n	Sonra ağlamaya başlar. Bunun &uuml;zerine İbn Ziyad ona şu karşılığı verir: &ldquo;Allah senin g&ouml;zlerini hep ağlatsın. Allah&rsquo;a yemin ederim ki, eğer sen bunamış bir ihtiyar olmasaydın, boynunu vururdum.&rdquo; Zeyd şunları s&ouml;yleyerek dışarı &ccedil;ıkar:</p>\n\n<p>\n	Siz ey Arap topluluğu! Bu g&uuml;nden sonra k&ouml;lesiniz! Fatıma&rsquo;nın oğlu H&uuml;seyin&rsquo;i &ouml;ld&uuml;rd&uuml;n&uuml;z, Mercane&rsquo;nin oğlunu başınıza emir yaptınız. O da sizin iyilerinizi &ouml;ld&uuml;r&uuml;yor, k&ouml;t&uuml;lerinizi sağ bırakıyor.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	7- Yezid&rsquo;in, elindeki sopayla H&uuml;seyin&rsquo;in (a.s) dişlerine vurduğunu g&ouml;ren Ebu Bereze el-Eslem&icirc; ş&ouml;yle der:</p>\n\n<p>\n	Sen elindeki sopayla H&uuml;seyin&rsquo;in dişlerine mi vuruyorsun? Senin sopan onun ağzında &ouml;yle bir yere değiyor ki, ben Resulullah&rsquo;ın orayı &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;şt&uuml;m. Sen ey Yezid! Kıyamet g&uuml;n&uuml; Allah&rsquo;ın huzuruna getirildiğin zaman İbn Ziyad senin şefaat&ccedil;in olacak. O (H&uuml;seyin) getirildiğinde ise, Muhammed (s.a.a) onun şefaat&ccedil;isi olacak.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	8- Muaviye, Abdullah b. Cafer&rsquo;e: &ldquo;Ben&icirc; Haşim&rsquo;in b&uuml;y&uuml;ğ&uuml; sen misin?&rdquo; dediğinde şu cevabı verir:</p>\n\n<p>\n	Haşimoğulları&rsquo;nın b&uuml;y&uuml;ğ&uuml;, Hasan ve H&uuml;seyin&rsquo;dir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Abdullah b. Cafer, H&uuml;seyin&rsquo;e ş&ouml;yle yazar:</p>\n\n<p>\n	Eğer bug&uuml;n sen &ouml;l&uuml;rsen, İsl&acirc;m&rsquo;ın nuru s&ouml;ner. &Ccedil;&uuml;nk&uuml; sen doğru yolu bulanların bayrağısın, m&uuml;minlerin umudusun.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	9- Bir adam, Abdullah b. &Ouml;mer&rsquo;e, elbiseye bulaşmış sinek kanıyla namaz kılınıp kılınamayacağını sorar. İbn &Ouml;mer: &ldquo;Kimlerdensin?&rdquo; diye sorar. Adam: &ldquo;Irak halkındanım.&rdquo; deyince, ş&ouml;yle der:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şuna bakın! Resulullah&rsquo;ın (s.a.a) oğlunu &ouml;ld&uuml;rm&uuml;şler, gelmiş bana sineğin kanını soruyor. Ben Resulullah&rsquo;ın (s.a.a) ş&ouml;yle dediğini duymuştum:</p>\n\n<p>\n	&ldquo;Onlar (Hasan ve H&uuml;seyin) benim şu d&uuml;nyadaki hoş kokulu iki g&uuml;l&uuml;md&uuml;r.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	10- Muhammed b. Hanefiye ş&ouml;yle demiştir:</p>\n\n<p>\n	H&uuml;seyin bizim en &acirc;limimiz, i&ccedil;imizde en halim (ağırbaşlı) olanımız ve akrabalık olarak Resulullah&rsquo;a (s.a.a) en yakın olanımızdır. O, dinde derin kavrayış sahibi (fakih) bir imamdı&hellip;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	11- H&uuml;seyin (a.s), K&acirc;be&rsquo;nin g&ouml;lgesinde oturan Amr b. As&rsquo;ın yanından ge&ccedil;ti. Amr dedi ki:</p>\n\n<p>\n	H&uuml;seyin, bug&uuml;n yer ve g&ouml;k ehlinin yanında yery&uuml;z&uuml; halkının en sevimlisidir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	12- Abdullah b. Amr b. As, yanından ge&ccedil;en Hz. H&uuml;seyin (a.s) hakkında ş&ouml;yle demiştir:</p>\n\n<p>\n	G&ouml;k halkının yanında, yery&uuml;z&uuml; halkının en sevimlisine bakmak isteyen, şu ge&ccedil;mekte olan zata baksın.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	13- Yezid, babası Muaviye&rsquo;ye, H&uuml;seyin&rsquo;in (a.s) yazdığı mektuba cevap verdiği sırada onu k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;c&uuml; ifadeler kullanması y&ouml;n&uuml;nde g&ouml;r&uuml;ş bildirirken, Muaviye ona şu karşılığı verir:</p>\n\n<p>\n	H&uuml;seyin&rsquo;i ne ile ayıplayabilirim? Allah&rsquo;a yemin ederim ki, onda herhangi bir ayıp g&ouml;remiyorum.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	14- Medine valisi Velid b. Utbe b. Ebu S&uuml;fyan, biat etmeyecek olursa H&uuml;seyin&rsquo;i (a.s) &ouml;ld&uuml;rmesini s&ouml;yleyen Mervan b. Hakem&rsquo;e ş&ouml;yle der:</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki, ey Mervan, H&uuml;seyin&rsquo;i &ouml;ld&uuml;rm&uuml;ş biri olup da d&uuml;nya ve i&ccedil;indeki her şey benim olsun istemem. Subhanallah! &lsquo;Biat etmem.&rsquo; derse, H&uuml;seyin&rsquo;i mi &ouml;ld&uuml;recek mişim?! Allah&rsquo;a yemin ederim ki, H&uuml;seyin&rsquo;i &ouml;ld&uuml;ren kimsenin kıyamet g&uuml;n&uuml; mizanının hafif olacağını sanıyorum.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	15- İbn Ziyad, H&uuml;seyin&rsquo;in (a.s) K&ucirc;fe&shy;lilere g&ouml;nderdiği el&ccedil;isi Kays b. Musahhar es-Seydav&icirc;&rsquo;yi yakalayınca, minbere &ccedil;ıkıp H&uuml;seyin&rsquo;e ve babasına s&ouml;vmesini emretti. Kays minbere &ccedil;ıktı; Allah&rsquo;a hamdetti, O&rsquo;nu &ouml;vg&uuml;lerle zikretti. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Ey insanlar! H&uuml;seyin b. Ali, Allah&rsquo;ın kullarının en hayırlısıdır. O, Resulullah&rsquo;ın kızı Fatıma&rsquo;nın oğludur. Ben de onun tarafından size g&ouml;nderilmiş bir el&ccedil;iyim. ZirRimme vadisindeki Hacir b&ouml;lgesinde ondan ayrılıp geldim. Şimdi onun &ccedil;ağrısına icabet edin, onu dinleyin ve ona itaat edin&hellip;</p>\n\n<p>\n	Ardından Abdullah b. Ziyad&rsquo;ı ve babasını l&acirc;netledi, Ali ve H&uuml;seyin i&ccedil;in Allah&rsquo;tan bağışlanma diledi. Bunun &uuml;zerine, İbn Ziyad&rsquo;ın emriyle sarayın damından aşağıya atıldı, par&ccedil;alanarak &ouml;ld&uuml;.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	16- Yezid b. Mesud en-Nehşel&icirc; (r.a.), yaptığı bir konuşmanın bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle diyor:</p>\n\n<p>\n	H&uuml;seyin b. Ali, Resulullah&rsquo;ın (s.a.a) oğludur. K&ouml;kl&uuml; bir şerefe sahiptir. Derin bir g&ouml;r&uuml;ş&uuml; vardır. Onun faziletlerini teker teker anlatmak m&uuml;mk&uuml;n değildir. T&uuml;kenmez bir ilmin sahibidir. Ge&ccedil;mişinden, yaşından, kıdeminden ve Resulullah&rsquo;a yakınlığından dolayı bu işe (halifeliğe) herkesten daha l&acirc;yıktır. K&uuml;&ccedil;&uuml;klere şefkat g&ouml;sterir, b&uuml;y&uuml;klere merhamet eder. Halkın g&ouml;zeticisi ve kavminin &ouml;nderi olarak ondan daha hayırlı birini bulamazsınız. Allah onunla h&uuml;cceti tamamlamış ve &ouml;ğ&uuml;t onunla maksadına ulaşmıştır.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	17- Abdullah b. H&uuml;rr el-Cu&rsquo;f&icirc; ş&ouml;yle der:</p>\n\n<p>\n	H&uuml;seyin gibi g&uuml;zel, yakışıklı, g&ouml;z dolduran birini daha g&ouml;rmedim.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	18- İbrahim en-Naha&icirc; ş&ouml;yle der:</p>\n\n<p>\n	Eğer ben H&uuml;seyin&rsquo;e karşı savaşanlar arasında olsaydım, sonra cennete girseydim, Resulullah&rsquo;ın (s.a.a) y&uuml;z&uuml;ne bakmaya utanırdım.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<h2>\n	Hz. H&uuml;seyin&rsquo;in Kişiliğinden G&ouml;r&uuml;n&uuml;mler</h2>\n\n<p>\n	Hz. H&uuml;seyin b. Ali (a.s), meleklerin konduğu, vahyin indiği bir evde; g&uuml;n boyu g&ouml;kle temas h&acirc;linde olan, sabah akşam okunan Kur&rsquo;&acirc;n nağmelerine tanık olan tertemiz bir mek&acirc;nda d&uuml;nyaya geldi. Allah&rsquo;ın ayetleriyle ululanan kutsal şahsiyetler arasında serpildi, b&uuml;y&uuml;d&uuml;. Berrak risalet kaynağından, Yaradan ile irtibat h&acirc;linde olmanın tatlı suyunu i&ccedil;ti. Şahsiyetinin tuğlalarını, y&uuml;ksek ahl&acirc;kıyla ve y&uuml;ce ruhuyla Rahmet Peygamberi (s.a.a) kalıplara d&ouml;kt&uuml;.</p>\n\n<p>\n	B&ouml;ylece H&uuml;seyin (a.s), &uuml;mmet i&ccedil;inde Hz. Muhammed&rsquo;in (s.a.a) &acirc;deta bir sureti oldu.</p>\n\n<p>\n	&Uuml;mmet i&ccedil;inde Kur&rsquo;&acirc;n&rsquo;ın yol g&ouml;stericiliğinde hareket ediyor, risalet d&uuml;ş&uuml;ncesiyle konuşuyor, y&uuml;ce dedesinin &ccedil;izdiği yolda y&uuml;r&uuml;yordu. İnsanlara &uuml;st&uuml;n erdemleri a&ccedil;ıklıyor, &uuml;mmetin maslahatlarını g&ouml;zetiyordu.</p>\n\n<p>\n	&Uuml;mmeti doğru yola sevk etme, &uuml;mmetin iyiliğini isteme ve &uuml;mmete yardımcı olma misyonunu hi&ccedil;bir zaman ihmal etmezdi. Kutsal şahsını, risaletin ve Hz. Resul&rsquo;&uuml;n (s.a.a) istediği canlı bir &ouml;rnek h&acirc;line getirmişti.</p>\n\n<p>\n	Sapmışlar i&ccedil;in yolu aydınlatan bir nur, susuzlar i&ccedil;in bir tatlı su kaynağı, m&uuml;minler i&ccedil;in yaslandıkları bir direkti. Salihlerin dayandıkları bir kanıt, M&uuml;sl&uuml;manların &ccedil;ekiştikleri meselelerde hakkı ortaya koyan bir kriterdi.</p>\n\n<p>\n	Allah i&ccedil;in &ouml;fkelenen, Allah i&ccedil;in harekete ge&ccedil;en adalet kılıcıydı. Başkaldırdığı zaman, elinde y&uuml;ce dedesinin risalet meşalesi vardı, dedesinin dinini ve y&uuml;ce risaletini savunmayı hedefliyordu.</p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in (a.s) benzersiz şahsiyeti &uuml;zerinde durup d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z zaman şu niteliklerin belirginleştiğini g&ouml;r&uuml;r&uuml;z:</p>\n\n<p>\n	<strong>1- M&uuml;tevazılığı</strong></p>\n\n<p>\n	Ebu Abdullah H&uuml;seyin (a.s), yaratılıştan m&uuml;tevazı ve bencillikten uzaktı. Y&uuml;ksek bir soya, y&uuml;ce bir şerefe ve Resulullah (s.a.a) nezdinde &ouml;zel bir konuma sahip olmasına rağmen, m&uuml;tevazıydi, al&ccedil;ak g&ouml;n&uuml;ll&uuml;yd&uuml;. &Uuml;mmet i&ccedil;inde yaşar, yoksullarına burun kıvırmaz, zayıflarına tepeden bakmaz, hi&ccedil; kimseye karşı &uuml;st&uuml;nl&uuml;k taslamazdı. &Acirc;lemlere rahmet olarak g&ouml;nderilen y&uuml;ce dedesini &ouml;rnek alırdı. B&ouml;yle yaparken Allah&rsquo;ın rızasını kazanmayı, bunun yanında &uuml;mmeti g&uuml;zel ahl&acirc;k &uuml;zere eğitmeyi arzu ediyordu. Onunla ilgili nakledilen bir&ccedil;ok haberde, diğer M&uuml;sl&uuml;manlarla kurduğu ilişkilerde tam bir tevazu &ouml;rneği, engin bir risalet hoşg&ouml;r&uuml;s&uuml; sembol&uuml; ve kerem sahibi bir şahsiyet olduğu g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu kabil haberlerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	Bir g&uuml;n bir grup yoksulun yanından ge&ccedil;iyordu. Yoksullar, kuru bir ekmek par&ccedil;asını yemeye &ccedil;alışıyorlardı. Onlara sel&acirc;m verdi. Yoksullar, onu kendileriyle birlikte yemeye &ccedil;ağırdılar. Ş&ouml;yle dedi: &ldquo;Eğer bu yediğiniz sadaka olmasaydı, sizinle beraber yerdim&hellip;&rdquo; Sonra ş&ouml;yle dedi: &ldquo;Kalkın evime gidelim.&rdquo; Onları evinde yedirdi, giydirdi ve her birine bir miktar para verilmesini emretti.</p>\n\n<p>\n	<strong>2- Ağırbaşlılığı ve Bağışlayıcılığı</strong></p>\n\n<p>\n	Hz. Resulullah&rsquo;ın (s.a.a) torunu H&uuml;seyin (a.s), peygamberlik edebiyle edeplenmişti. Dedesinin, kendisine karşı savaşanları ve İsl&acirc;m dinine karşı duranları affettiği g&uuml;nk&uuml; ruhunu taşıyordu. Kalbi, b&uuml;t&uuml;n insanları i&ccedil;ine alacak kadar genişti. İnsanların doğru yolu bulmalarını &ccedil;ok istiyordu. Bu uğurda, cahil insanların b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerini g&ouml;rmezden gelmeye hazırdı. Onun gayesi, Allah&rsquo;ın rızasını elde etmekti. G&uuml;nah işleyenlere yaklaşıyor, onlara g&uuml;ven veriyor, onların y&uuml;reklerine Allah&rsquo;ın rahmetine y&ouml;nelik &uuml;mit tohumlarını serpiyordu. K&ouml;t&uuml;l&uuml;k edenin k&ouml;t&uuml;l&uuml;ğ&uuml;ne misliyle karşılık vermezdi; Bilakis ona şefkatle davranır, hak yolu g&ouml;sterir, onu sapıklıktan kurtarırdı. Ş&ouml;yle dediği rivayet edilir:</p>\n\n<p>\n	Bir adam şu kulağımdan -sağ kulağını g&ouml;stererek- s&ouml;vse, sonra d&ouml;n&uuml;p şu kulağımdan da benden &ouml;z&uuml;r dilese, &ouml;zr&uuml;n&uuml; kabul ederim. &Ccedil;&uuml;nk&uuml; Emir&uuml;&rsquo;l-M&uuml;minin Ali b. Ebu Talib (a.s) bana, dedem Resulullah&rsquo;tan (s.a.a) ş&ouml;yle duyduğunu anlatmıştı:</p>\n\n<p>\n	&ldquo;Haklı ya da haksız, &ouml;z&uuml;r dileyenin &ouml;zr&uuml;n&uuml; kabul etmeyen kimse, Kevser havuzunun başına gelmez.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Rivayet edilir ki: İmam H&uuml;seyin&rsquo;in (a.s) hizmet&ccedil;ilerinden biri cezayı gerektiren bir su&ccedil; işler. İmam (a.s), hizmet&ccedil;inin tedip maksadıyla d&ouml;v&uuml;lmesini emreder. Hizmet&ccedil;i: &ldquo;Efendim! &Ouml;fkesini yutkunanlar&hellip;&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> der. İmam: &ldquo;Bırakın onu.&rdquo; der. Bu sefer hizmet&ccedil;i: &ldquo;Efendim! İnsanları affedenler&hellip;&rdquo; der. İmam: &ldquo;Seni affettim.&rdquo; diye cevap verir. Hizmet&ccedil;i: &ldquo;Efendim! Allah ihsan sahiplerini sever.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> der. Bunun &uuml;zerine İmam (a.s): &ldquo;Seni Allah rızası i&ccedil;in azat ettim. Bug&uuml;ne kadar sana verdiğimin iki katı da senin olsun.&rdquo; buyurur.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	<strong>3- C&ouml;mertliği ve Keremi</strong></p>\n\n<p>\n	Sahip olduğu b&uuml;y&uuml;k ruh ve seciyeyle Hz. H&uuml;seyin b. Ali (a.s), fakirlere ve muhta&ccedil;lara yardım eder, dul ve yetimleri himaye ederdi. Kendisini ziyarete gelenleri teskin eder, rahat ettirir, y&uuml;reklerine su serperdi. Kendisinden yardım isteyenlerin ihtiya&ccedil;larını giderir, onların istemenin ezikliğini hissetmelerine izin vermezdi. Akrabalarını kesintisiz bir şekilde ziyaret ederdi. Eline bir mal ge&ccedil;tiği zaman, onu taksim eder ve ardından infak ederdi. Bu, &acirc;licenap, c&ouml;mert insanların seciyesi, kerem sahiplerinin karakteri ve hoş g&ouml;r&uuml;l&uuml; insanların ayırıcı &ouml;zelliğidir.</p>\n\n<p>\n	Gecenin koyu karanlığında yiyecek dolu bir torba ve bir miktar para alır, dul ve yetimlerin evlerine g&ouml;t&uuml;r&uuml;rd&uuml;. Muaviye b. Ebu S&uuml;fyan bile, onun bu &ouml;zelliğine tanıklık eder. Bir g&uuml;n Muaviye bazı şahsiyetlere birtakım hediyeler g&ouml;nderir ve şunu da ekler:</p>\n\n<p>\n	H&uuml;seyin&rsquo;e gelince, o, ilk &ouml;nce babasıyla beraber Sıffin&rsquo;de savaşıp &ouml;ld&uuml;r&uuml;lenlerin yetimlerine dağıtır. Geride bir şey kalırsa, onunla develer keser ve s&uuml;t i&ccedil;irir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	<strong>4- Cesareti</strong></p>\n\n<p>\n	İnsan, Hz. H&uuml;seyin&rsquo;in (a.s) şahsiyetinin cesaret sayfasını m&uuml;talaa ettiği zaman, onu tanımlamaktan ve ifade etmekten &acirc;ciz kalır. &Ccedil;&uuml;nk&uuml; o, bu cesareti atalarından miras almıştı. Cesaretle terbiye edilmiş ve cesaret atmosferinde b&uuml;y&uuml;m&uuml;şt&uuml;. O, cesaretin madeni ve kaynağından geliyordu. Hakkı s&ouml;ylemek hususunda cesaretin abidev&icirc; bir timsaliydi. Hakkı savunmakta tanık olanları dehşete d&uuml;ş&uuml;ren bir kahramandı. Bunu; akide, iman, Allah yolunda cihatla en azgın m&uuml;şrik kuvvetlere karşı direnen ve sonunda tarihin tanık olduğu en g&ouml;rkemli zaferi kazanan y&uuml;ce dedesi Hz. Muhammed&rsquo;den (s.a.a) miras almıştı.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), İsl&acirc;m&rsquo;ı yeniden h&acirc;kim kılmak i&ccedil;in m&uuml;cadele eden babası Emir&uuml;&rsquo;l-M&uuml;mininin (a.s) yanında yer aldı. Bu m&uuml;cadelede babasının en b&uuml;y&uuml;k yardımcılarından biri oldu. Hakkı yeniden hak ettiği konuma getirmek i&ccedil;in, babasıyla birlikte s&ouml;zle, eylemle ve sil&acirc;hlı m&uuml;cadele ile sapıklık ve azgınlık kuvvetlerine karşı savaştı.</p>\n\n<p>\n	Kardeşi Hz. Hasan&rsquo;ın (a.s) yanında, &uuml;mmetin sel&acirc;meti ve İsl&acirc;m&rsquo;ın hayat sistemine bağlı kalan bir avu&ccedil; se&ccedil;kin m&uuml;minin kurtuluşu i&ccedil;in g&ouml;z&uuml; pek bir kahraman olarak m&uuml;cadele verdi.</p>\n\n<p>\n	M&uuml;sl&uuml;man kitlelerin dinlerine yardım etmekten geri durduğu bir sırada Muaviye&rsquo;nin zorbalıklarına, saptırmalarına, dosdoğru dinin kaynağını bulandırmaya y&ouml;nelik fikir empozelerine ve zehirli oklarına karşı sarsılmaz bir kaya gibi durdu.</p>\n\n<p>\n	Hi&ccedil;bir tehditten korkmadı. &Uuml;mmeti ıslah etme, dedesi y&uuml;ce Peygamber&rsquo;in (s.a.a) dinini yeniden diriltme ve zul&uuml;m ve fesadın karşısına dikilmenin dramatik akıbetinin belirtileri ufukta g&ouml;r&uuml;ld&uuml;ğ&uuml; h&acirc;lde korkuya kapılmayıp harekete ge&ccedil;ti. Harekete ge&ccedil;erken Allah&rsquo;ın emrine teslim olmuştu, O&rsquo;nun hoşnutluğunu elde etmek i&ccedil;in &ccedil;aba sarf ediyordu. Bakın, kendisine: &ldquo;Canına mukayyet olmakta Allah&rsquo;ı hatırlatıyorum sana. Tanıklık ederim ki, eğer savaşırsan, &ouml;ld&uuml;r&uuml;l&uuml;rs&uuml;n ve eğer seninle savaşılırsa, hel&acirc;k olursun.&rdquo; diyen H&uuml;rr b. Yezid er-Riyah&icirc;&rsquo;ye ne cevap veriyor:</p>\n\n<p>\n	Beni &ouml;l&uuml;mle mi korkutuyorsun?! Beni &ouml;ld&uuml;rmeyi g&ouml;ze alabilecek duruma da mı geleceksiniz? Sana ne s&ouml;yleyeceğimi bilemiyorum?! Ama Evs&rsquo;li şairin amcasının oğluna s&ouml;ylediklerini s&ouml;yl&uuml;yorum:</p>\n\n<p>\n	Gideceğim; yiğit i&ccedil;in &ouml;l&uuml;m bir utan&ccedil; değildir;</p>\n\n<p>\n	Hayır bir niyetle ve M&uuml;sl&uuml;man olarak cihat ederse,</p>\n\n<p>\n	Salih adamlarla bir olursa,</p>\n\n<p>\n	Hel&acirc;k ehline muhalefet eder, su&ccedil;lulardan ayrılırsa.</p>\n\n<p>\n	Yaşarsam pişman olmam, &ouml;l&uuml;rsem acı duymam</p>\n\n<p>\n	Ama senin i&ccedil;in utan&ccedil; olarak zelil ve al&ccedil;ak gibi yaşamak yeter.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), d&ouml;rt bir yandan kuşatıldığı g&uuml;nde insanı dehşete d&uuml;ş&uuml;ren, akıllara durgunluk veren bir direniş &ouml;rneği sergiledi. Bitmez t&uuml;kenmez musibetler karşısında yenilmedi, tek başına kaldığı zaman bile hezimeti yaşamadı. Ulu ve heybetli bir dağ gibiydi ki, heybetinden ve saldığı korkudan d&uuml;şmanlar ona yanaşamıyordu. Hem de sayısız yaralar aldığı h&acirc;lde. D&uuml;şmanları bile buna tanıklık etmişlerdir. &Ouml;rneğin Humeyd b. M&uuml;slim ş&ouml;yle der:</p>\n\n<p>\n	Bug&uuml;ne kadar, v&uuml;cudunun &ccedil;eşitli yerlerinden yaralandığı, &ccedil;ocuğu, ailesi ve arkadaşları g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; h&acirc;lde, onun gibi cesaretini kaybetmeyen, en ufak bir korku belirtisi g&ouml;stermeyen birini daha g&ouml;rmedim. Piyade birlikleri toplu olarak ona saldırdıkları zaman, o da kılıcıyla onlara hamle ediyor, ke&ccedil;i s&uuml;r&uuml;s&uuml;n&uuml;n saldıran kurdun karşısında ikiye yarılması gibi, sağından solundan onları ikiye yarıyordu.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	<strong>5- Onuru, Boyun Eğmezliği</strong></p>\n\n<p>\n	M&uuml;sl&uuml;man inkıl&acirc;p&ccedil;ının siması, en parlak ve en m&uuml;kemmel şekliyle Hz. H&uuml;seyin&rsquo;in (a.s) haksızlığa boyun eğmeyi ve zulme sessiz kalmayı reddeden tavrında tecelli etmiştir. Bu tavrıyla o, gelecek nesillere akide uğruna ve inan&ccedil; yolunda teslimiyet&ccedil;iliği reddeden fedak&acirc;rlık &ccedil;ığırını a&ccedil;tı. O, ruhunu risaletten alan o g&ouml;rkemli tavrı sergilerken &uuml;mmeti silkeledi, al&ccedil;aklık ve zillet i&ccedil;inde &ouml;lmemesi i&ccedil;in y&uuml;reklendirdi. Esir eskisi Muaviye&rsquo;nin oğlu esir eskisi Yezid&rsquo;e biat etmeye yanaşmayıp: &ldquo;Benim gibisi onun gibisine biat etmez.&rdquo; demesiyle m&uuml;minleri i&ccedil;inde bulundukları zilletten kurtaracak onur yolunu g&ouml;sterdi.</p>\n\n<p>\n	Kardeşi Muhammed b. Hanefiye&rsquo;ye s&ouml;ylediği şu s&ouml;zler, onun bu muhteşem boyun eğmezliğinin kelimelere d&ouml;k&uuml;lm&uuml;ş bir &ouml;rneğidir:</p>\n\n<p>\n	Ey kardeşim! Allah&rsquo;a andolsun ki, yery&uuml;z&uuml;nde sığınılacak bir tek sığınak, barındıracak bir tek barınak kalmasa bile, yine de Muaviye oğlu Yezid&rsquo;e biat etmem.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Ger&ccedil;i şeytan, insanların vicdanları &uuml;zerinde sağlam bir egemenlik kurmuş, vicdanları &ouml;ld&uuml;rerek al&ccedil;aklığa razı etmişti; fakat Hz. H&uuml;seyin (a.s), Emev&icirc; riddetinin ordularından oluşan şer ve zul&uuml;m g&uuml;ruhlarına karşı durarak ş&ouml;yle haykırmıştı:</p>\n\n<p>\n	Allah&rsquo;a yemin ederim ki, zelil bir şekilde elimi size vermem, k&ouml;leler gibi sizin h&acirc;kimiyetinizi onaylamam. Beni itham etmenize karşı Rabbime ve Rabbinize sığındım.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	İmam Ebu Abdullah H&uuml;seyin&rsquo;in (a.s) s&ouml;zleri, ilke, değer ve misyon sahibi insanların en &uuml;st&uuml;n tavırlarının ifadesiydi. Aynı zamanda izzetinefsini ve &ouml;zg&uuml;venini de yansıtıyordu. Şu s&ouml;zlerine kulak verin:</p>\n\n<p>\n	Bakın hele! Şu soysuz oğlu soysuza! Kılıcı sıyırmak ya da zilletle boyun eğmekten birini se&ccedil;memi istiyor! Zillet bizden ne kadar uzak! Allah bunu istemez, Resul&uuml; ve m&uuml;minler de. Temiz ve pak kucaklar, hamiyet sahibi onurlu kimseler, izzet sahibi nefisler de, onurlular gibi vuruşmaktansa, al&ccedil;aklara boyun eğmeyi tercih etmeyi i&ccedil;lerine sindiremezler.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	B&ouml;ylece Hz. H&uuml;seyin, onurlu bir tavrın nasıl takınılacağını, al&ccedil;aklığa boyun eğmezliğin nasıl olacağını, misyon uğruna nasıl fedak&acirc;rlık edileceğini b&uuml;t&uuml;n beşeriyete &ouml;ğretti.</p>\n\n<p>\n	<strong>6- Hakkı Ortaya Koymada G&ouml;sterdiği A&ccedil;ıklık ve Cesaret</strong></p>\n\n<p>\n	Hz. H&uuml;seyin&rsquo;in (a.s) kıyamı ve devrimi, İsl&acirc;m tarihinde patlayan bir volkan ve etrafı darmadağın eden bir deprem gibi, hakka yardım etmekten ka&ccedil;ınan m&uuml;cadele ka&ccedil;kınlarının vicdanlarını gaflet uykusundan uyandırdı. Bu kıyam, verdiği mesajıyla İsl&acirc;m&rsquo;ın inan&ccedil; sistemine ve misyonuna samim&icirc;yetle bağlı olan b&uuml;t&uuml;n ihl&acirc;slı devrimcileri b&uuml;t&uuml;nleşmeye, Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) irade ettiği gibi salih bir toplum kurmak i&ccedil;in m&uuml;cadele etmeye &ccedil;ağırdı.</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s), sarahat ve a&ccedil;ıklık esasına dayanan bir hareket metodunu izledi. &Uuml;mmete bozuklukları ve sapmaları a&ccedil;ıklayıp dosdoğru yolu g&ouml;sterdi. Tam bir cesaretle, tağutun &ouml;n&uuml;ne dikilerek onu sapıklık ve fesada devam etmekten sakındırdı. Muaviye&rsquo;ye yazdığı mektuplarda bu hususu hi&ccedil;bir kapalılığa yer bırakmayacak şekilde b&uuml;t&uuml;n &ccedil;ıplaklığıyla anlatıyor, onu uyarıyor, sakındırıyor, zulme devam etmekten vazge&ccedil;mesini istiyor ve &uuml;mmete, onun sapıklığının ve bozgunculuğunun boyutlarını g&ouml;steriyordu.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Net ve kararlı bir şekilde Muaviye oğlu Yezid&rsquo;e biat etmeyi reddetti ve Yezid&rsquo;in valisi Velid b. Utbe&rsquo;ye ş&ouml;yle dedi:</p>\n\n<p>\n	Bizler, n&uuml;b&uuml;vvet Ehl-i Beyti&rsquo;yiz; risalet madeniyiz; meleklerin inip &ccedil;ıktığı haneyiz; rahmetin mahalliyiz. Allah, bizimle a&ccedil;mış ve bizimle bitirmiştir. Yezid ise, yoldan &ccedil;ıkmış bir g&uuml;nahk&acirc;rdır. Şarap i&ccedil;en, Allah&rsquo;ın haram ettiği canı haksız yere &ouml;ld&uuml;ren biridir. Yoldan &ccedil;ıkmışlığını ve g&uuml;nahk&acirc;rlığını gizleme gereğini dahi duymayan bir rezildir. Benim gibisi, onun gibisine biat etmez!<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Ashabına ve kendisine yardım edeceğini bildiren kimselere karşı son derece a&ccedil;ık s&ouml;zl&uuml;yd&uuml;. &Ouml;rneğin K&ucirc;fe&rsquo;ye doğru yol alırken M&uuml;slim b. Akil&rsquo;in şehit edildiği ve insanların onu yalnız bıraktığı haberini alınca, d&uuml;nyev&icirc; beklentiler peşine takılanlara ş&ouml;yle dedi:</p>\n\n<p>\n	Taraftarlarımız bizi yalnız bıraktı. Sizden geri d&ouml;nmek isteyen varsa, hi&ccedil;bir sıkıntı ve mahcubiyet hissetmeden d&ouml;nebilir. Onun bana verilmiş bir s&ouml;z&uuml; olmadığını kabul ediyorum.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	D&uuml;nyev&icirc; beklentileri olanlar ve inan&ccedil; noktasında zafiyet i&ccedil;inde olanlar ondan ayrıldılar. Ailesinden ve ashabından hayırlı kimselerden oluşan se&ccedil;kin bir grup kaldı yanında. Kendisine yardım edenlerin sayısı iyice azaldığı h&acirc;lde, asla hileye başvurmadı, uzlaşma arayışlarına girmedi.</p>\n\n<p>\n	Savaş başlamadan &ouml;nce, kendisine t&acirc;bi olan bir avu&ccedil; samim&icirc; gruba, kendisinden ayrılıp gitmeleri i&ccedil;in izin verdiğini belirterek şunları s&ouml;yledi:</p>\n\n<p>\n	Sizden daha doğru, daha adil ashap ve daha erdemli bir aile bilmiyorum. Bana verdiğiniz bu destekten dolayı Allah sizi hayırla &ouml;d&uuml;llendirsin! Gece karanlığı &ccedil;&ouml;kmek &uuml;zeredir. Kalkın ve gece karanlığını fırsat bilin. Herkes bir arkadaşının veya benim kardeşlerimden birinin elini tutsun. Gecenin karanlığında dağılın. Beni onlarla baş başa bırakın. &Ccedil;&uuml;nk&uuml; onlar benden başkasının peşinde değildirler. Eğer beni bulup &ouml;ld&uuml;r&uuml;rlerse, sizin peşinize d&uuml;şmeyeceklerdir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Doğrusu, Hz. H&uuml;seyin&rsquo;in (a.s) kıyamını b&uuml;t&uuml;n ayrıntılarıyla inceleyen bir kimse, bu kutlu kıyamın her adımında s&ouml;ylenen her s&ouml;zde ve sergilenen her davranışta doğruluk, sarahat ve cesaret g&ouml;recektir.</p>\n\n<p>\n	<strong>7- İbadeti ve Takvası</strong></p>\n\n<p>\n	Ebu Abdullah H&uuml;seyin (a.s), hayatının her anında ve her duruşunda Rabbiyle bağını s&uuml;rd&uuml;r&uuml;yordu. Bu bağı, Allah&rsquo;a sunduğu ibadette somutlaşıyordu. Y&uuml;ce Yaratıcı ile bağını her fırsatta g&uuml;&ccedil;lendiriyordu. Allah&rsquo;a ibadet uğruna fedak&acirc;rlığının dozunu her g&uuml;n biraz daha artırıyordu. Allah&rsquo;ın zatında yok olmuştu, O&rsquo;nun rızası uğruna nefsini unutmuştu. İbadeti, y&uuml;ce Allah&rsquo;a olan hakik&icirc; marifetinin bir semeresiydi.</p>\n\n<p>\n	Arefe g&uuml;n&uuml; yaptığı duaya g&ouml;z atılacak olursa, bu marifetin derinliği ve y&uuml;ce Allah ile al&acirc;kasının ne kadar g&uuml;&ccedil;l&uuml; olduğu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lecektir. Bu muhteşem duadan bir pasajı aşağıya alıyoruz:</p>\n\n<p>\n	Varlığını sana bor&ccedil;lu olan bir şey, senin varlığının kanıtı olarak kullanılabilir mi? Senden başkası i&ccedil;in, senin olmayan bir zuhur var mı ki, o senin zuhur etmeni sağlasın? Sen ne zaman kayboldun ki, seni g&ouml;sterecek bir delile ihtiya&ccedil; duyulsun? Ne zaman uzak oldun ki, izlerden hareketle sana ulaşılmaya &ccedil;alışılsın? Senin kendisini g&ouml;zetlediğini g&ouml;rmeyen g&ouml;z k&ouml;r olmuştur. Senin kendisi i&ccedil;in sevginden bir pay ayırmadığın kulun alışverişi h&uuml;srana uğramıştır&hellip;</p>\n\n<p>\n	İl&acirc;h&icirc;! İşte zelilliğim, senin &ouml;n&uuml;nde ortadadır. İşte durumum, sana gizli değildir. Senden sana kavuşmayı istiyorum. Seninle, seni kanıtlıyorum. O h&acirc;lde, nurunla beni kendine ilet. Samim&icirc; kullukla &ouml;n&uuml;nde durmamı sağla&hellip;</p>\n\n<p>\n	Dostlarının kalplerini sen marifet nurlarıyla aydınlattın da seni tanıdılar, birliğini ikrar ettiler. Sevenlerin kalplerinden yabancıları sen s&ouml;k&uuml;p attın da, senden başkasını sevmez, senden başkasına sığınmaz oldular. &Acirc;lemler onları dehşete d&uuml;ş&uuml;r&uuml;rken, sen onların munisi oldun&hellip;</p>\n\n<p>\n	Seni yitiren ne bulmuş ki? Seni bulan, ne yitirmiş ki?</p>\n\n<p>\n	Seni bırakıp başkasına sarılan, kaybetmiştir. Senden y&uuml;z &ccedil;evirip yoldan &ccedil;ıkan, b&uuml;y&uuml;k bir h&uuml;srana uğramıştır.</p>\n\n<p>\n	Ey sevdiklerine, yakınlığının hal&acirc;vetini tattırıp da bunun zevkinden kendini yitirmelerini sağlayan! Ey dostlarına, heybetinin giysilerini giydirip de onları huzurunda bağışlanma dilemeye sevk eden!...<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Allah&rsquo;a karşı duyduğu korku, O&rsquo;nun murakabesini hissedişinin şiddeti y&uuml;z&uuml;ne vurmuştu. &Ouml;yle ki biri ona: &ldquo;Rabbinden ne &ccedil;ok korkuyorsun?&rdquo; dediğinde o, şu cevabı vermişti:</p>\n\n<p>\n	D&uuml;nyada Allah&rsquo;tan korkanlardan başkası, kıyamet g&uuml;n&uuml; azaptan emin olamaz.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<h2>\n	İbadetinden &Ouml;rnekler</h2>\n\n<p>\n	Peygamber (s.a.a) evinin ehli (Ehl-i Beyt) i&ccedil;in ibadet, varlık ve hayatın kendisidir. Y&uuml;ce Allah&rsquo;a yakarmaktan lezzet alırlardı. Allah&rsquo;a kullukları geceg&uuml;nd&uuml;z, gizli-a&ccedil;ık kesintisizdi. Bu temiz evin direklerinden biri olan Hz. H&uuml;seyin (a.s), kesin inanca sahip bir arif ve her anını ibadetle ge&ccedil;iren bir &acirc;lim olarak Allah&rsquo;ın huzurunda ibadete dururdu. Abdest aldığı zaman rengi değişir, v&uuml;cudunun eklemleri titrerdi. Bunun sebebi sorulduğunda ş&ouml;yle demişti:</p>\n\n<p>\n	Ulu Allah&rsquo;ın huzurunda duran birinin renginin sararması ve v&uuml;cudunun eklemlerinin titremesi haktır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	En zor zamanlarda, en ağır koşullar altında dahi namazı eda etmeye b&uuml;y&uuml;k &ouml;zen g&ouml;sterirdi. Muharremin onuncu g&uuml;n&uuml;nde (Aşura g&uuml;n&uuml;nde) &ccedil;atışmanın doruğa &ccedil;ıktığı, savaşın en kızgın anında &ouml;ğle namazına durdu. O sırada sapıklık ordusu etrafını sarmış, her taraftan ok atıyorlardı.</p>\n\n<p>\n	(Hac aylarında) Allah&rsquo;a karşı zelilliğinin ifadesi olarak yola &ccedil;ıkar, O&rsquo;nun m&uuml;barek evine koşardı. B&uuml;y&uuml;k bir huşu ve tevazu i&ccedil;inde hac ibadetlerini yerine getirirdi. Y&uuml;r&uuml;yerek yirmi beş kere hacca gitmişti.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Şia muhaddislerinin &ccedil;eşitli tabakaları arasında, Hz. H&uuml;seyin&rsquo;in (a.s) hac mevsiminde, Arafat&rsquo;ta, dağın sol eteğinde, insanlar etrafını sarmış h&acirc;lde, huşu ve tevazu i&ccedil;inde ettiği dua ve Rabbine uzun uzun yakarışı meşhurdur.</p>\n\n<p>\n	&Ccedil;ok&ccedil;a iyilik eder, sadaka verirdi. Rivayet edilir ki, ona miras olarak bir arazi ve bazı eşyalar kalır. O, teslim almadan &ouml;nce bunların t&uuml;m&uuml;n&uuml; sadaka olarak dağıtır. Gece karanlığında yanına yiyecek alır, Medineli yoksullara dağıtırdı. Tek gayesi, Allah&rsquo;ın ecrine ve yakınlığına nail olmaktı.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hz. H&uuml;seyin&rsquo;in devriminde yeterli oranda bulunan ve bir devrim hareketinin başarısı i&ccedil;in gerekli olan beş zorunlu şart i&ccedil;in bk. &ldquo;Sev-ratu&rsquo;l-H&uuml;seyn en-Nazariye el-Mavkif en-Netaic&rdquo;, Seyyid Muham-med B&acirc;kır el-Hak&icirc;m, birinci baskı, M&uuml;essesetu&rsquo;l-İmami&rsquo;l-H&uuml;seyn (a.s), s.62&ndash;92. Ayrıca bk. Mecelletu&rsquo;l-Fikri&rsquo;l-İsl&acirc;m&icirc;, sayı:17, Şehid Seyyid Muham-med B&acirc;kır es-Sadr&rsquo;ın &ldquo;et-Tahtitu&rsquo;l-H&uuml;seyn&icirc; Li Tağyir-i Ahl&acirc;kiyeti&rsquo;l-He-zime&rdquo; başlığı altında H&uuml;syen&icirc; devrim &uuml;zerine kaleme aldığı ma-kale.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 61</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nuru&rsquo;l-Ebsar, s.100. Ayrıca bk. Celaleyn, Ruhu&rsquo;l-Beyan, Keşşaf, Beydav&icirc; ve R&acirc;z&icirc; tefsirleri; Tirmiz&icirc;, 2/166; S&uuml;nen-i Beyhak&icirc;, 7&ndash;63; Sahih-i M&uuml;slim, Kitab-u Fedaili&rsquo;s-Sahabe; Ahmed, 1/85; Mesab&icirc;hu&rsquo;s-S&uuml;nne, 2/ 201</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. Ahz&acirc;b, 33</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. et-Tefsiru&rsquo;l-Kebir, Fahru&rsquo;r-R&acirc;z&icirc;; Tefsiru&rsquo;n-Nisabur&icirc;; M&uuml;slim, 2/33; Hasaisu&rsquo;n-Nese&icirc;, s.4; Ahmed, 4/107; Beyhak&icirc;, 2/150; M&uuml;şkilu&rsquo;l-A-sar, 1/334; M&uuml;stedreku&rsquo;l-H&acirc;kim, 2/416; &Uuml;sd&uuml;&rsquo;l-Gabe, 5/521</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;ce Allah Ş&ucirc;r&acirc; Suresi&rsquo;nde Peygamberimize (s.a.a) hitaben ş&ouml;yle buyuruyor: &ldquo;De ki: Buna karşılık sizden, akrabaları sevmenizden baş-ka bir &uuml;cret istemiyorum.&rdquo; (Ş&ucirc;ra, 33) Sebe&rsquo; Suresi&rsquo;nde ise ş&ouml;yle buyurmaktadır: &ldquo;Ben sizden bir &uuml;cret istemişsem, o sizin i&ccedil;indir.&rdquo; (Sebe&rsquo;, 47)</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bk. et-Tefsiru&rsquo;l-Kebir, Tefsiru&rsquo;t-Taber&icirc;, ed-D&uuml;rr&uuml;&rsquo;l-Mensur (Me-veddet Ayeti&rsquo;nin tefsiri.)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İns&acirc;n, 9&ndash;12</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İns&acirc;n, 5&ndash;7</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Buhar&icirc;, 2/188; Tirmiz&icirc;, s.539</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Uyun-u Ahbari&rsquo;r-Rıza, 2/62</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn M&acirc;ce, 1/56; Tirmiz&icirc;, s.539</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Menakib, İbn Şehraşub, 3/163; M&uuml;sned-i Ahmed&rsquo;den, Tirmi-z&icirc;, İbn M&acirc;ce ve diğerlerinden naklen.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tirmiz&icirc;, s.541; el-M&uuml;stedrek, H&acirc;kim, 3/109</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hilyetu&rsquo;l-Evliya, 4/306</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stedrek, H&acirc;kim, 3/149</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasaisu&rsquo;n-Nese&icirc;, s.26</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İsabe, 1/333. M&uuml;ellif hadisin rivayet zincirinin sahih olduğunu s&ouml;yl&uuml;yor.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hisal, s.136</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/82</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn, el-Kureş&icirc;, 2/500</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;ynu&rsquo;ş-Şia, 1/563</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usdu&rsquo;l-Gabe, 2/21</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hasan ve&rsquo;l-H&uuml;seyn Sibta Resulullah, s.198</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hasan b. Ali, Kamil S&uuml;leyman, s.173</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Bidaye ve&rsquo;n-Nihaye, 8/167</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/314</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/140</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u İbn Asakir, 4/322</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 10/83</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/583</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Bidaye ve&rsquo;n-Nihaye, 8/147</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. 18/168</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/590</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, c.4, 1. B&ouml;l&uuml;m, s.118</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İsabe, 1/335</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhkaku&rsquo;l-Hak, 11/431</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 134</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı ayetin devamı</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Keşfu&rsquo;l-Gumme, 2/31; el-Fusulu&rsquo;l-Muhimme, İbn Sabbağ, s.168 (k&uuml;&ccedil;&uuml;k bazı değişikliklerle beraber)&hellip; A&rsquo;yanu&rsquo;ş-Şia, 4/53</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn, 1/128, Uyunu&rsquo;l-Ahbar&rsquo;dan naklen.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-u&rsquo;t-Taber&icirc;, 4/254; el-K&acirc;mil Fi&rsquo;t-Tarih, 3/270</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;l&acirc;mu&rsquo;l-Vera, 1/67; Tarihu&rsquo;t-Taber&icirc;, 5/540</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, İbn A&rsquo;sem, 5/23; Maktalu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 1/188; Biharu&rsquo;l-Envar, 44/329</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maktalu&rsquo;l-H&uuml;seyn, el-Mukarrem, s.280; Tarihu&rsquo;t-Taber&icirc;, 4/330; İ&rsquo;lamu&rsquo;l-Vera, 1/459; A&rsquo;yanu&rsquo;ş-Şia, 1/206</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, 1/603; el-İhticac, 2/24; Maktalu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 2/6</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İmame ve&rsquo;s-Siyase, 1/189, 195</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, 5/14; Maktelu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 1/184; Biharu&rsquo;l-En-var, 44/325</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, 2/75; Tarihu&rsquo;t-Taber&icirc;, 3/303; el-Bidaye ve&rsquo;n-Nihaye, 8/ 182; Biharu&rsquo;l-Envar; 44/374</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Futuh, 5/105; Tarihu&rsquo;t-Taber&icirc;, 3/315; A&rsquo;yanu&rsquo;ş-Şia, 1/600</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Muntahabu&rsquo;l-Hasani Li&rsquo;l-Ed&rsquo;iye ve&rsquo;z-Ziyarat, s.924&ndash;925</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, 44/190</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Ahyar, s.76. Yine bk. İhkaku&rsquo;l-Hak, 11/422</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yenabiu&rsquo;l-Mevedde, s.41; Maktelu&rsquo;l-H&uuml;seyn, Harezm&icirc;, 2/17</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-İmami&rsquo;l-H&uuml;seyn (a.s), 1/135</p>\n	</div>\n</div>','Peygamber Evladı Hz. Hüseyn (a.s)','','publish','closed','open','','peygamber-evladi-hz-huseyn-a-s','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2841',0,'post','',0),(2842,1,'2020-05-08 13:18:21','2020-05-08 10:18:21','<p>\n	İmam Seccad (a.s.), Kerbela El&ccedil;isi [5]<br />\n	Allah&#39;a yemin ederim ki, d&uuml;nyada bir kişinin b&uuml;y&uuml;k babası Resul&uuml;llah ise o kişi benim, peki neden bu adam benim babamı &ouml;ld&uuml;r&uuml;p bizi Rumlular gibi esir aldı?! Sonra dedi: Ey Yezid! Bu cinayeti işledin ve yine Muhammed Allah&#39;ın Resul&uuml;&#39;d&uuml;r m&uuml; diyorsun? Yine kıbleye doğru mu duruyorsun? Kıyamet g&uuml;n&uuml; sana yazıklar olasun. O g&uuml;n, benim babam ve b&uuml;y&uuml;k babam senin d&uuml;şmanların olacaklardır.<br />\n	Bu anda, Yezid m&uuml;ezzinin ikame s&ouml;ylemesine emretti. Sonra, halkın arasında bir ses y&uuml;kseldi. Bazıları namaz kıldı ancak bazıları namaz kılmayıp dağıldılar.<br />\n	İmam Seccad (a.s.) o hitabeyi s&ouml;yleyince, mescidde olan halkı &ccedil;ok etkiledi ve onları uyanmaya doğru sevkedip onlara cesurluk verdi.<br />\n	A)&nbsp;&nbsp; İmam Seccad (a.s.)&#39;ın Medine&#39;de yaptığı hitabe:<br />\n	İmam Seccad (a.s.) Medine&#39;ye yaklaştıkları zaman İmam H&uuml;seyin&#39;in (a.s.) yorgun ve kalbi kırık kafilesini karşılamaya gelen halk i&ccedil;in de bir hitabe yaptı. Bu hitabe de Medine halkında derin etki bıraktı ve &Acirc;şura olayından bir sene sonra Medine halkı tarafından Beni &Uuml;meyye h&uuml;k&uuml;meti aleyhine Harre Olayı adlanan bir kıyam ger&ccedil;ekkleşti.<br />\n	1-&nbsp;&nbsp;&nbsp; Kasıtlı ve etkili ağlamalar:<br />\n	İmam Seccad (a.s.) Kerbela şehitlerinin hatırasını canlı tutmak i&ccedil;in &ccedil;eşitli fırsatlarda şehitlere ağlardı. Duyguları coşturan ve nuhatapların zihninde ister istemez Kerbela şehitlerinin mazlumiyetini canlandıran İmam Seccad (a.s.)ın&nbsp; ağlamaları &Acirc;şura Kıyamının s&uuml;rekliliği konusunda &ccedil;ok değerli etkileri vardı ve g&uuml;n&uuml;m&uuml;zde de bu y&ouml;ntem o b&uuml;y&uuml;k imamdan ders alarak devam edilmektedir. Bu g&uuml;n Şehitlerin b&uuml;y&uuml;ğ&uuml; Hz. Eba Abdullah i&ccedil;in ağlamak yine etkilidir ve milyonlarca aşık matemlinin duygusunu Hz. Eba Abdullah&#39;ın yolu ve ilkeleri ile bağlamak i&ccedil;in en &ouml;nemli sebeplerden sayılır. İmam Seccad (a.s.)dan bu kadar ağşama ve g&ouml;z yaşı d&ouml;kmenin sebebini sorunca ş&ouml;yle cevap verirdi: &lsquo;beni kınamayın. Hz. Yakup (a.s.) Peygamber oğlu ve kendisi de peygamber idi. Onun on iki oğlu vardı. Allah-u Teala bir s&uuml;re i&ccedil;in onun bir oğlunu g&ouml;z&uuml; &ouml;n&uuml;nden kaybetti ve bu ge&ccedil;ici ayrılık gamından Hz. Yakub&#39;un (a.s.) sa&ccedil;ları beyazladı, beli b&uuml;k&uuml;ld&uuml; ve ağlamaktan g&ouml;z&uuml;n&uuml;n ışığı gitti; halbuki oğlu bu d&uuml;nyada ve diri idi. Ancak ben kendi g&ouml;zlerimle babam, kardeşim ve ailemden 17 kişinin mazlumca şehit olup yere d&uuml;şt&uuml;klerini g&ouml;rd&uuml;m. Peki, nasıl benim kederim bitsin ve ağlamam ise kesilsin?&rsquo; (1)<br />\n	2-&nbsp;&nbsp;&nbsp; Tağuta karşı olan kıyamları himayet etmek:<br />\n	Kerbela kalıcı kıyamının başarılı eserlerinden biri m&uuml;sl&uuml;manlar arasında destansı duygular, cesurluk ve &ouml;zveri hisslerini uyandırmaktı. M&uuml;sl&uuml;manlar İmam H&uuml;seyin (a.s.)&#39;ın etkileyici ve destansı kıyamından esinlenerek ve İmam Seccad (a.s.) ile Hz. Zeynep&#39;in (a.s.) uyandırıcı hitabelerinden etkilenerek kendi İslam severlik ve tağuta karşı savaş&nbsp; duygularını halk kıyamları kalıbında ger&ccedil;ekleştirdi ve zalım Emevi hakimleri aleyhine bir sıra kıyamlar d&uuml;zenlediler. Bu kıyamlar bir s&uuml;re sonra onların h&uuml;k&uuml;metini sarstı ve sonunda onları mahvetti. Kerbela y&uuml;rek yakıcı kıyamından sonra ger&ccedil;ekleşen bu kıyamların başlıcası &uuml;&ccedil; meşhur kıyamdan ibarettir. Bu kıyamlar tarihte Tevvabin Kıyamı, Muhtar Kıyamı ve Medine Kıyamı olarak kalmıştır.<br />\n	1-Lehuf, Seyyid ibni Tavus, s. 380</p>','İmam Zeynel-Abidin ve Kerbela','','publish','closed','open','','imam-zeynel-abidin-ve-kerbela','','','2020-05-08 13:18:21','2020-05-08 10:18:21','',0,'http://islamex.com/?p=2842',0,'post','',0),(2843,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	İmam Ali Zeyn&uuml;l&acirc;bidin (a.s) on iki imam silsilesinin d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r. Meşhur kavle g&ouml;re Hicri 38 yılının Şaban ayının beşinci g&uuml;n&uuml; Medine şehrinde doğmuştur.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şeyh Mufid, Şeyh Tus&icirc; ve İbn-i Şehraşub gibi bazı b&uuml;y&uuml;k Ehl-i Beyt &acirc;limleri ise, İmam Ali Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın Cemadiye&rsquo;l-Evvel&rsquo;in 15. g&uuml;n&uuml;nde doğduğunu s&ouml;ylemişlerdir.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın değerli babası, Hz. H&uuml;seyin bin Ali bin Ebu Talip&rsquo;tir. Değerli annesi ise, Sasan&icirc; padişahlarından 3. Yezdgerd&rsquo;in kızı Şehribanu&rsquo;dur.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	K&uuml;nyesi <strong>Ebu&rsquo;l-Hasan</strong>&rsquo;dır. Bazı lakapları ise <strong>Zeyn&uuml;l&acirc;bidin</strong>, <strong>Seyyid&uuml;l&acirc;bidin</strong>, <strong>Zeki</strong>, <strong>Emin</strong>, <strong>Zi&rsquo;s-Sefinat</strong> ve <strong>Seccad</strong>&rsquo;dır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s), hayatının iki yılını Emiru&rsquo;l-M&uuml;minin Ali (a.s)&rsquo;ın hilafeti d&ouml;neminde, on yılını amcası İmam Hasan (a.s)&rsquo;ın zamanında, on bir yılını da babası İmam H&uuml;seyin (a.s)&rsquo;ın hizmetinde ge&ccedil;irmiştir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hicretin 60. yılında Yezit i&ccedil;in biat istendiğinde babası Hz. İmam H&uuml;seyin ve akrabalarıyla birlikte Mekke&rsquo;ye azimet ederek Yezit&rsquo;e biat etmekten ka&ccedil;ınmışlardır.</p>\n\n<p>\n	Bir yandan h&uuml;k&uuml;met memurlarının takip etmesi, &ouml;te yandan da Kufe halkının daveti &uuml;zerine babası İmam H&uuml;seyin, t&uuml;m aile fertleri ve onlara katılan yarenleriyle birlikte Kufe&rsquo;ye doğru hareket etmişlerdir.</p>\n\n<p>\n	Ama Kufeliler&rsquo;in vefasızlığı ve Yezit ordusunun saldırısı onların Kufe&rsquo;ye varmalarına engel olmuş ve o belalı Kerbela &ccedil;&ouml;l&uuml;nde ikamet etmeğe mecbur bırakılmışlar. Bilahare Muharrem ayının onuncu g&uuml;n&uuml; olan Aşura g&uuml;n&uuml;nde İmam H&uuml;seyin (a.s)&rsquo;ın, aile bireyleri ve yaranları ile Yezit ordusu arasında savaş başladığında İmam Zeyn&uuml;l&acirc;bidin (a.s) şiddetli bir şekilde hasta olduğundan bu kanlı savaşa katılamadı. Ama o g&uuml;nde babasının, kardeşlerinin, amcalarının ve birlikte olduğu kadınlar hari&ccedil; b&uuml;t&uuml;n dostlarının şehit edildiklerine şahit oldu. İmam H&uuml;seyin (a.s)&rsquo;ın şahadete erişmesiyle &nbsp;de imamet ve halkı hidayet etme sorumluluğu onun &uuml;zerine y&uuml;klenmiş oldu.</p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın imamet vazifesi, Kerbela&rsquo;da esir d&uuml;şmesiyle başlamıştır. İmam (a.s)&rsquo;ı Kerbela&rsquo;dan Kufe&rsquo;ye g&ouml;t&uuml;rd&uuml;klerinde boynuna l&acirc;leler<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> vurup ellerini kelep&ccedil;elemişlerdi.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Kufe valisi İbn-i Ziyad (lanetullahi aleyh) İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ı g&ouml;r&uuml;nce; &ldquo;Bu kimdir?&rdquo; diye sordu. Cevabında; &ldquo;Ali bin H&uuml;seyin&rsquo;dir&rdquo; dediler.</p>\n\n<p>\n	Bunun &uuml;zerine İbn-i Ziyad; &ldquo;Allah, Ali bin H&uuml;seyin&rsquo;i &ouml;ld&uuml;rmedi mi?&rdquo; dediğinde, İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Benim, Ali bin H&uuml;seyin isminde kardeşim vardı, onu (Allah değil) halk &ouml;ld&uuml;rd&uuml;&rdquo;.</em></p>\n\n<p>\n	İbn-i Ziyad: &ldquo;Hayır, Allah onu &ouml;ld&uuml;rd&uuml;.&rdquo; dedi.</p>\n\n<p>\n	İmam (a.s): <em>&ldquo;Allah &ouml;l&uuml;mleri vaktinde canları alır.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a> </em>buyurdu.</p>\n\n<p>\n	İbn-i Ziyad: &ldquo;Bana cevap vermeye c&uuml;ret mi ediyorsun? Hadi onu g&ouml;t&uuml;r&uuml;n boynunu vurun&rdquo; diye g&uuml;rledi.</p>\n\n<p>\n	Bu esnada İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın halası Zeynep, İbn-i Ziyad&rsquo;ın bu s&ouml;z&uuml;n&uuml; duyunca ş&ouml;yle buyurdu: <em>&ldquo;Ey İbn-i Ziyad! Ş&uuml;phesiz sen bizden kimseyi baki bırakmadın, eğer onu &ouml;ld&uuml;rmeye karar almış isen o h&acirc;lde beni de onunla birlikte &ouml;ld&uuml;rmelisin.&rdquo;</em></p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s) halası Zeyneb&rsquo;e; <em>&ldquo;Halacığım! Sen biraz sabret de ben onunla konuşayım.&rdquo;</em> dedi. Sonra İbn-i Ziyad&rsquo;a d&ouml;nerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ey İbn-i Ziyad! Beni &ouml;l&uuml;mle mi tehdit ediyorsun? &Ouml;l&uuml;m&uuml;n bizim i&ccedil;in &acirc;det, şahadetin de kerametimiz (y&uuml;celik vesilemiz) olduğunu bilmiyor musun?&rdquo;</em></p>\n\n<p>\n	Bu sırada İbn-i Ziyad, Ali bin H&uuml;seyin (İmam Zeynu&rsquo;l-Abidin-a.s-) ve ailesini ulu caminin yanındaki bir eve g&ouml;t&uuml;rmelerini emretti.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kısa bir s&uuml;re sonra Peygamber ailesini, Yezit&rsquo;in h&uuml;k&uuml;met merkezi olan Şam&rsquo;a doğru hareket ettirdiler. Esirler kafilesini eli bağlı olarak Yezit&rsquo;in sarayına g&ouml;t&uuml;rd&uuml;klerinde İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın Yezit&rsquo;e karşı ilk s&ouml;z&uuml; şu oldu:</p>\n\n<p>\n	<em>&ldquo;Ey Yezit! Seni Allah&rsquo;a ant veriyorum s&ouml;yle; eğer Resulullah (s.a.a) bizi bu h&acirc;lde g&ouml;rm&uuml;ş olursa sence ne yapar?!&rdquo;</em></p>\n\n<p>\n	Yezit, İmam (a.s)&rsquo;ın bu s&ouml;z&uuml; karşısında bir cevap bulamayınca, esirlerin zincir ve iplerinin &ccedil;&ouml;z&uuml;lmesini emretti.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	İşte İmam (a.s)&rsquo;ın bu s&ouml;z&uuml;, halası Zeyneb&rsquo;in ateşli konuşmasına bir zemin oluşturdu. Yezit kendi sarayında mağlubiyetle karşılaşınca, genel bir toplantıda kendi zafer ve galibiyetini Şamlılara g&ouml;stermek istedi ve halkın, ulu camide toplanmasını emretti.</p>\n\n<p>\n	Sonra caminin hatibine, minberin &uuml;zerinde İmam H&uuml;seyin ve babası Hz. Ali (a.s) hakkında &ccedil;irkin laflar s&ouml;ylemesini emretti. Cami hatibi de onun dediği gibi yaptı.</p>\n\n<p>\n	Onun sa&ccedil;ma-sapan s&ouml;zlerini duyan İmam Zeyn&uuml;l&acirc;bidin (a.s) artık dayanamayıp y&uuml;ksek bir sesle ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ey hatip! Vay senin h&acirc;line! Sen mahluku hoşnut etmek i&ccedil;in Allah&rsquo;ın gazabını kazandın. &Ouml;yleyse ateşte kendine bir yer hazırla.&rdquo;</em></p>\n\n<p>\n	Sonra İmam Zeyn&uuml;l&acirc;bidin (a.s) Yezid&rsquo;e y&ouml;nelerek: <em>&ldquo;Bana m&uuml;saade et de şu tahtalar &uuml;zerine &ccedil;ıkayım ve Allah&rsquo;ın rızası doğrultusunda birka&ccedil; s&ouml;z s&ouml;yleyeyim&rdquo;</em> dedi. Yezit m&uuml;saade etmek istemiyordu, ama nih&acirc;yet halkın ısrarlı isteği karşısında İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;oın konuşmasına m&uuml;saade etmek zorunda kaldı. Hz. Zeyn&uuml;l&acirc;bidin (a.s) minbere &ccedil;ıkarak &ccedil;ok etkileyici bir konuşma yaptı. İmam (a.s) Allah&rsquo;a hamd, Peygambere ve &acirc;l&rsquo;ine salat ve selamdan sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;... Ey insanlar topluluğu! Kim beni tanımışsa tanımıştır; kim de tanımamışsa şimdi ben kendimi ona tanıtıyorum; ben, Mekke ve Safa&rsquo;nın oğluyum; ben, (insanların arasından) se&ccedil;ilmiş olan Muhammed&rsquo;in oğluyum,... ben, Fatımatu&rsquo;z-Zehra&rsquo;nın oğluyum; ben, Hadicetu&rsquo;l-Kubra&rsquo;nın oğluyum; ben, zul&uuml;mle &ouml;ld&uuml;r&uuml;lenin oğluyum; ben, başı boynundan kesilenin oğluyum; ben, susuz olarak can verenin oğluyum; ben, bedeni Kerbela toprağına serilenin oğluyum; ben, sarığı ve c&uuml;ppesi &ccedil;alınanın oğluyum.....&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	Yezit, halkın ayaklanmasından korktuğundan dolayı hen&uuml;z ezan vakti girmemesine rağmen m&uuml;ezzine ezan okumasını emretti. M&uuml;ezzin İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın s&ouml;z&uuml;n&uuml; keserek; &ldquo;<strong>Allahu Ekber, Allahu Ekber</strong>&rdquo; demeye başladı. İmam (a.s) da; <em>&ldquo;Allah&rsquo;tan daha b&uuml;y&uuml;k bir şey yoktur&rdquo; </em>buyurdu. M&uuml;ezzin; &ldquo;<strong>Eşhedu en l&acirc; il&acirc;he ill&acirc;llah</strong>&rdquo; dediğinde, İmam (a.s); <em>&ldquo;Derim, etim, ve kanımla buna (Allah&rsquo;tan başka bir ilah olmadığına) tanıklık ederim&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></em> M&uuml;ezzin; &ldquo;<strong>Eşhedu enne Muhammede&rsquo;r- Resulullah</strong>&rdquo; dediğinde İmam (a.s) minberin &uuml;zerinden Yezit&rsquo;e hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ey Yezit! Bu Muhammed senin ceddin (deden) mi yoksa benim ceddim mi? Eğer; &ldquo;Benim ceddimdir&rdquo; dersen, apa&ccedil;ık yalan s&ouml;ylemiş olursun. Ama eğer; &ldquo;Senin ceddindir&rdquo; demiş olur isen o h&acirc;lde neden babamı &ouml;ld&uuml;rd&uuml;n? Neden onun &acirc;ilesini ve beni esir aldın?!&rdquo;</em></p>\n\n<p>\n	İmam (a.s) sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ey millet! Acaba sizin aranızda, babası ve ceddi Resulullah (s.a.a) olan bir kimse var mıdır?&rdquo;</em></p>\n\n<p>\n	İmam (a.s)&rsquo;ın bu s&ouml;z&uuml;yle halkın ağlama sesleri y&uuml;kseldi.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s) bu etkileyici ve hararetli konuşmasıyla Ehl-i Beyt (a.s)&rsquo;ın makam ve menziletini halka tanıtmış oldu. B&ouml;ylece de Şam halkı, Kerbela&rsquo;da &ouml;ld&uuml;r&uuml;lenlerin yabancı kimseler olmadığını, aksine Yezit&rsquo;in onun adıyla (hilafet unvanıyla) M&uuml;sl&uuml;manlara h&uuml;kmettiği kimsenin (y&acirc;ni Resulullah&rsquo;ın) &acirc;ilesi ve evlatları olduğunu anlamış oldu.</p>\n\n<p>\n	Sonunda Kerbela esirleri, İmam Zeyn&uuml;l&acirc;bidin ve Hz. Zeynep (a.s)&rsquo;ın hararetli ve halkı etkileyici konuşmaları neticesinde, Yezit&rsquo;in elinden kurtulup asıl vatanları olan Medine&rsquo;ye doğru hareket ettiler. Ama zul&uuml;m ve sitem h&uuml;k&uuml;meti &ouml;ylece devam etti.</p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın hayatı d&ouml;neminde Yezit&rsquo;ten sonra, Muaviye bin Yezit, Mervan bin Mervan ve Velid bin Abdulmelik isminde Emevi ailesinden d&ouml;rt kişi de hilafet ve h&uuml;k&uuml;met makamını işgal etti.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu karanlık ve uzun s&uuml;re i&ccedil;erisinde M&uuml;sl&uuml;manlar zul&uuml;m ve cinayetlere maruz kaldı. Medine halkının katliamı, oradaki M&uuml;sl&uuml;manların namuslarına dokunma, Allah&rsquo;ın Evi Kabe&rsquo;nin tahrip edilmesi, Kumeyl bin Ziyad<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a>, Said bin Cubeyr<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> ve Kanber&rsquo;in <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a> şehit edilme vakaları o zul&uuml;m ve cinayetlerden birer &ouml;rnektir.</p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s) Kerbela miras&ccedil;ısı ve yadig&acirc;rı idi. Can yakıcı &uuml;z&uuml;nt&uuml; ve zahmetlere tahamm&uuml;l etmekle s&uuml;rekli olarak o şehitlerin anılarını canlı tutmaya &ccedil;alışıyordu. Fırsat bulduk&ccedil;a y&uuml;rek yakan ağıtlarıyla &Acirc;ş&ucirc;ra musibetinin ne kadar b&uuml;y&uuml;k olduğunu a&ccedil;ıklıyordu. Dua kalıbında da en iyi ahlak&icirc; ve terbiye programlarını halka sunuyordu. İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın en &ouml;nemli duaları, &ccedil;ok değerli &ldquo;Sahifet&uuml;&rsquo;s-Seccadiyye&rdquo; adlı kitapta bir araya toplanmıştır. Onun diğer duaları da ikinci, &uuml;&ccedil;&uuml;nc&uuml;, d&ouml;rd&uuml;nc&uuml;, beşinci ve altıncı Sahifet&uuml;&rsquo;s-Seccadiyye&rsquo;lerde nakledilmiştir.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Sahifet&uuml;&rsquo;s-Seccadiyye, Ehl-i Beyt (a.s) mektebinin en &ouml;nemli kaynak kitaplarından sayılmaktadır. Eskiden beri muhakkik ve araştırmacılar tarafından bu kitaba pek &ccedil;ok terc&uuml;me ve şerhler yazılmıştır.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Nih&acirc;yet, &ccedil;ilelerle dolu bir yaşam s&uuml;ren o mazlum İmam (a.s), İmam Sadık (a.s)&rsquo;dan gelen hadislere g&ouml;re babası İmam H&uuml;seyin (a.s)&rsquo;dan 35 yıl sonra hicri 95&rsquo;de 57 yaşında Rabbinin likasına koşmuştur.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a> Ehl-i Beyt alimlerinden Şeyh Mufid ve Şeyh Tusi, İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın bu d&uuml;nyadan g&ouml;&ccedil;me g&uuml;n&uuml;n&uuml; Muharrem ayının yirmi beşi olarak belirtmişlerdir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> Şeyh Abbas-i Kumm&icirc; de Kurratu&rsquo;l-Basire kitabında bu g&ouml;r&uuml;ş&uuml; kabul etmiştir. Abdurrazzak Mukarrem ise diğer d&ouml;rt kavli de y&acirc;ni İmam (a.s)&rsquo;ın Muharrem ayının 12., 18., 22. veya 23. g&uuml;nlerinde d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;n&uuml; kendi kitabında getirmiştir.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt bilgini All&acirc;me Meclisi, İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın irtihali hususunda ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Bize ulaşan bir&ccedil;ok g&uuml;venilir hadislerden, İmam Seccad (a.s)&rsquo;ın zehirle şehit edildiği anlaşılmaktadır. İbn-i Babeveyh ve bir grup diğer kimselere g&ouml;re, Velid bin Abdulmelik o Hazreti zehirletmiştir; bazılarına g&ouml;re ise Hişam bin Abdulmelik onu zehirleterek şehit etmiştir.&rdquo; <a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt alimi şeyh Mufid, İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın: &ldquo;Muhammed, Abdullah, Hasan, H&uuml;seyin, Zeyd, &Ouml;mer, H&uuml;seyin Esğer, Abdurrahman, S&uuml;leyman, Ali, Muhammed Esğer, Hadice, Fatıma, Aliyye, &Uuml;mm&uuml; G&uuml;ls&uuml;m&rdquo; isminde on beş evladı olduğunu kaydetmiştir.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın evlatları arasından &ldquo;<strong>Bakır</strong>&rdquo; (İlimde derileşen) lakabıyla meşhur olan Muhammed ismindeki oğlu, babasının irtihalinden sonra Ehl-i Beyt mektebinin beşinci İmam&rsquo;ı olmuştur. İmam Zeyn&uuml;l&acirc;bidin (a.s)&rsquo;ın kutsal mezarı, Medine şehrinde bulunan &ldquo;Cennet-&uuml;l B&acirc;ki&rdquo; mezarlığında amcası İmam Hasan (a.s)&rsquo;ın kenarında yer almıştır.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Keşfu&rsquo;l-Ğumme, c.2, s.285.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Tevarihu&rsquo;n- Nebi ve&rsquo;l-&acirc;l, s.28.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Kafi, c.1, s.66; Menakıb-i İbn-i Şehraşub, c.4, s.176.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Menakıb-i İbn-i Şehraşub, c.4, s.175; Keşfu&rsquo;l-Ğumme, c.2, s.286.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - İrşad, c.2, s.137.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; [6] - Su&ccedil;luların boynuna takılan bir &ccedil;eşit pranga</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Emali-yi Tus&icirc;, s.91.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Z&uuml;mer/42.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - L&uuml;huf, s.200-202.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - a.g.e., s.213.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Menakıb-i İbn-i Şehraşub, c.4, s.168.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Bihar, c.45, s.139.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Menakıb-i İbn-i Şehraşub, c.4, s.168, 169.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - a.g.e., c.4, s.175, 176.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Tehzibu&rsquo;t-Tehzib, c.4, s.600.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - İhtisas, s.205.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - İrşad, c.1, s.328.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Ez-Zeria, c.15, s.20, 21.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - a.g.e., c.4, s.111; c.13, s.345; c.16, s.138.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - Kafi, c.1, s.468.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - Mesaru&rsquo;ş-Şia, s.45; Tehzib, c.6, s.77.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - El-İmam Zeynu&rsquo;l-Abidin (a.s), s.417.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - Celau&rsquo;l-Uyun, s.841.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - İrşad, c.2, s.155.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - Keşfu&rsquo;l-Ğumme, c.2, s.294.</p>\n	</div>\n</div>','İmam Ali Zeynülâbidin (a.s)’ın Hayatı','','publish','closed','open','','imam-ali-zeynulabidin-a-sin-hayati','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2843',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2844,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h2 align=\"center\">\n	Birinci B&ouml;l&uuml;m:</h2>\n\n<h2 align=\"center\">\n	<strong>İMAM (A.S)&rsquo;IN İBAD&Icirc; SİRET&Icirc;</strong></h2>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"right\">\n	S. Suca Karakuş</p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	<strong><em>Kur&rsquo;an&rsquo;la &Uuml;nsiyeti</em></strong></h2>\n\n<p>\n	İmam Zeynu&rsquo;l-Abidin (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Eğer doğuyla batı arasındaki b&uuml;t&uuml;n insanlar &ouml;l&uuml;rse (ben de yalnız kalırsam), Kur&rsquo;an benimle olduktan sonra korkmam.&rdquo;</p>\n\n<p>\n	İmam Zeynu&rsquo;l-Abidin (a.s), &ldquo;<strong>M&acirc;lik-i yevmiddin</strong>&rdquo; ayetini okuduğunda, o kadar tekrarlardı ki, neredeyse ruhu bedeninden ayrılacak duruma gelirdi.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	<strong><em>G&uuml;zel Sesle Kur&rsquo;an Okuması</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;... İmam Zeynu&rsquo;l-Abidin (a.s), Kur&rsquo;an&rsquo;ı herkesten daha g&uuml;zel bir sesle okuyordu. Kur&rsquo;an okuduğunda, ev halkının duyup faydalanmaları i&ccedil;in sesini y&uuml;kseltiyordu.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<h2>\n	<strong><em>&ldquo;Allah&rsquo;ın Nimetlerini Sayamazsınız&rdquo; </em></strong><strong><em>Ayetini Okuduğunda Buyurduğu S&ouml;z</em></strong></h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), <strong>&ldquo;Allah&rsquo;ın nimetini saymaya kalkışacak olursanız, onu (bir genelleme yaparak bile) sayamazsınız&rdquo;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> ayetini okuduğunda ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;M&uuml;nezzehtir o Allah ki, nimetleri tanımak acizliğini itiraf edenden başka kimseye nimetleri tanımayı m&uuml;mk&uuml;n kılmamıştır; nitekim O&rsquo;nu idrak edemeyeceğini bilmekten ziyade, kendi k&uuml;nh&uuml;n&uuml;n idrak edilmesini kimseye m&uuml;yesser kılmamıştır.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	<strong><em>Sofra Duası</em></strong></h2>\n\n<p>\n	Ebu Hamza-i Sumal&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Zeynu&rsquo;l-Abidin (a.s) yemek yediğinde ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Hamd o Allah&rsquo;a ki, bize yemek verdi, bizi suya kandırdı, bize yetti, bizi teyit etti, bize sığınak verdi, bize rızk verdi, bize &uuml;st&uuml;nl&uuml;k bağışladı. Hamd o Allah&rsquo;a ki yemek verendir, yemek verilen değil; rızk verendir, rızıklanan değil.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	<strong><em>Secdeleri</em></strong></h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam İmam Zeynu&rsquo;l-Abidin (a.s), Allah&rsquo;ın bir nimetini andığında ş&uuml;krederdi; Allah&rsquo;ın kitabından bir secde ayeti okuduğunda secde ederdi; Allah Te&acirc;la, bir k&ouml;t&uuml;l&uuml;ğ&uuml; (tehlikeyi) veya bir hileyi ondan uzaklaştırdığında secde ederdi; farz namazı kıldıktan sonra secde ederdi; iki kişinin arasını uzlaştırmaya muvaffak olduğunda secde ederdi; onun b&uuml;t&uuml;n secde azalarında secde izi vardı; işte bundan dolayı &ldquo;<strong>Seccad</strong>&rdquo; (&ccedil;ok secde eden) diye adlandırıldı.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h2>\n	<strong><em>Secde İzleri</em></strong></h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babamın secdeg&acirc;hında (alnında) şişkinlik eseri vardı (&ccedil;ok secde ettiğinden dolayı nasır bağlamıştı). Her yıl iki defa onu kesiyordu; her defasında beş kat nasır vardı; bundan dolayı &ldquo;<strong>Zi-s Sefenat</strong>&rdquo; (nasır sahibi) diye lakap almıştı.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<h2>\n	<strong><em>Abdest Alması</em></strong></h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), abdest aldığında rengi sararıyordu. Ailesi; &ldquo;Seni b&ouml;yle sarartıp rahatsız eden nedir?&rdquo; diye sorduklarında ş&ouml;yle buyuruyordu: &ldquo;Kimin huzurunda durmaya hazırlandığımı biliyor musunuz?&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<h2>\n	<strong><em>Namaz İ&ccedil;in Misk S&uuml;rmesi</em></strong></h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s)&rsquo;ın, namaz kıldığı yerde bir şişe miski vardı; namaza başlamak istediğinde ondan biraz alıp kendine s&uuml;r&uuml;yordu.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h2>\n	<strong><em>Namaz Kılışı</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), namaz kılmak istediğinde sert elbise giyerdi, sert bir yerde namaz kılardı ve toprağa secde ederdi.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h2>\n	<strong><em>Gece Namazı</em></strong></h2>\n\n<p>\n	All&acirc;me Meclisi nakletmiştir ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), abdest alırken kimsenin ona yardım etmesini sevmezdi; kendisi abdest suyunu hazırlar ve yatmadan &ouml;nce o suyun &uuml;zerini &ouml;rterdi. Gece namazı i&ccedil;in kalktığında ise &ouml;nce dişlerini misvaklar, sonra abdest alarak namaza başlardı. İmam (a.s) g&uuml;nd&uuml;z kılmadığı n&acirc;file namazlarının kazasını kılarak ş&ouml;yle buyururdu:</p>\n\n<p>\n	&ldquo;Evlatlarım! N&acirc;file namazlarını kaza etmek size farz değildir; ama hayır bir işe adet edenin, o işi s&uuml;rd&uuml;rmesini seviyorum.&rdquo;</p>\n\n<p>\n	İmam (a.s) gece namazını, evinde ve seferde terk etmezdi.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h2>\n	<strong><em>Gece-G&uuml;nd&uuml;z Bin Rekat Namaz Kılması</em></strong></h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), gece g&uuml;nd&uuml;z bin rekat namaz kılıyordu; nitekim Emiru&rsquo;l-Muminin Hz. Ali (a.s) da b&ouml;yle yapıyordu.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), gece g&uuml;nd&uuml;z bin rekat namaz kılardı; r&uuml;zgar bir s&uuml;mb&uuml;l gibi onu hareket ettirirdi. İmam (a.s)&rsquo;ın beş y&uuml;z hurma ağacı vardı; her birinin kenarında iki rekat namaz kılardı. Namaza durduğunda rengi değişirdi. Namazda duruşu, b&uuml;y&uuml;k bir padişahın &ouml;n&uuml;nde duran zelil bir kulun duruşu gibiydi. &Acirc;zaları, Allah korkusundan titriyordu; namaz kıldığında, namazla vedalaşan ve artık ondan sonra hi&ccedil;bir zaman namaz kılmayacak olan bir kimse gibi namaz kılardı.</p>\n\n<p>\n	Bir g&uuml;n namaz kıldığında ridası (c&uuml;ppesi) bir omzundan d&uuml;şt&uuml;, namazı bitirene kadar onu d&uuml;zeltmedi. Ashabından birisi bunun sebebini sorduğunda ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Yazıklar olsun sana! Kimin karşısında durduğumu biliyor musun? Kulun namazı, kalbiyle Allah&rsquo;a y&ouml;neldiği miktarca kabul olur ancak.&rdquo;</p>\n\n<p>\n	Derken o adam; &ldquo;Biz hel&acirc;k olduk&rdquo; dedi.</p>\n\n<p>\n	İmam (a.s) buyurdular ki: &ldquo;Hayır, &ouml;yle değildir. Allah Azze ve Celle, n&acirc;file (m&uuml;stehap) namazlarıyla onu tamamlıyor...&rdquo;</p>\n\n<p>\n	Allah&rsquo;a andolsun ki, İmam Seccad (a.s) &ccedil;ok namaz kıldığından dolayı her yıl yedi kez alnındaki nasırlar d&ouml;k&uuml;l&uuml;yordu.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Eban bin Teğlib diyor ki:</p>\n\n<p>\n	Ben İmam Sadık (a.s)&rsquo;a; &ldquo;Ben, Ali bin H&uuml;seyin (a.s)&rsquo;ı, namaz i&ccedil;in kalktığında renginin değiştiğini g&ouml;rd&uuml;m&rdquo; dediğimde buyurdular ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun ki, Ali bin H&uuml;seyin (a.s), karşısında durduğu kimseyi (Allah&rsquo;ı) hakkıyla tanıyordu.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<h2>\n	<strong><em>M&uuml;stehap Namazların Kazasını Kılması</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), gecenin m&uuml;stehap namazlarından biri fevt olduğunda, g&uuml;nd&uuml;z onu kaza ederdi; g&uuml;n&uuml;n m&uuml;stehap namazlarından biri fevt olduğunda, o g&uuml;n&uuml;n yarını veya gelecek Cuma g&uuml;n&uuml; veyahut sonraki ay onu kaza ederdi. Eğer fevt olmuş m&uuml;stehap namazlar &ccedil;oğalıp toplansaydı, yılın b&uuml;t&uuml;n m&uuml;stehap namazlarının k&acirc;mil olması i&ccedil;in onları Şaban ayında kaza ederdi.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<h2>\n	<strong><em>Vitr Namazında &Uuml;&ccedil; Y&uuml;z Defa &ldquo;El-&acirc;f&rdquo; Demesi</em></strong></h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), seher vakti vitr namazında &uuml;&ccedil; y&uuml;z defa; &ldquo;el-&acirc;f&rdquo; (Allah&rsquo;ım beni affet) derdi.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<h2>\n	<strong><em>Ramazan Ayı Gecelerinde Okuduğu Dua</em></strong></h2>\n\n<p>\n	Ebu Hamza-i Sumal&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Abitlerin efendisi İmam Zeynu&rsquo;l-Abidin (a.s), Ramazan ayında, gecenin hepsini (sehere kadar) namaz kılardı; seher olduğunda ise şu duayı okurdu:</p>\n\n<p>\n	&ldquo;İlah&icirc;, kendi azabınla beni edeplendirme...&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<h2>\n	<strong><em>Ramazan Ayındaki Amelleri</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), Ramazan ayı olduğunda, dua, tespih, istiğfar ve tekbirden başka bir şey s&ouml;ylemezdi; iftar ettiğinde ise ş&ouml;yle derdi: &ldquo;Allah&rsquo;ım, yapmak istediğin takdirde, istediğin her şeyi yaparsın.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<h2>\n	<strong><em>Oru&ccedil; Tutması</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), Şaban ve Ramazan aylarının orucunu birleştirerek ş&ouml;yle buyuruyordu: &ldquo;İki ay art arda oru&ccedil; tutmak, Allah&rsquo;tan taraf t&ouml;vbenin kabul olmasına sebep olur.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<h2>\n	<strong><em>Af ve Bağışı</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s), Ramazan ayı olduğunda, k&ouml;le ve cariyesini d&ouml;vmezdi. K&ouml;le veya cariyelerden biri su&ccedil; işlediğinde (yanlış bir hareket yaptığında), kendi yanında; &ldquo;falan k&ouml;le veya filan cariye, filan g&uuml;n b&ouml;yle ş&ouml;yle yaptı&rdquo; diye yazar ve onu cezalandırmazdı; bu yazdıkları şeyleri &ouml;ylece bir araya toplardı. Ramazan ayının son gecesi olduğunda, k&ouml;le ve cariyelerini &ccedil;ağırarak onları kendi etrafında toplar ve yazıları &ccedil;ıkararak ş&ouml;yle buyururdu:</p>\n\n<p>\n	&ldquo;Ey falanca, sen filan g&uuml;n ş&ouml;yle b&ouml;yle yaptın, ama ben seni cezalandırmadım; b&ouml;yle yaptığını hatırlıyor musun?&rdquo;</p>\n\n<p>\n	Karşı taraf da: &ldquo;Evet, ey Resulullah&rsquo;ın oğlu!&rdquo; diyordu.</p>\n\n<p>\n	B&ouml;ylece son kişiye kadar onların su&ccedil;larını s&ouml;ylerdi, onlar da itiraf ederlerdi. Daha sonra onların arasında ayağa kalkarak ş&ouml;yle buyururdu:</p>\n\n<p>\n	&ldquo;Y&uuml;ksek sesle deyiniz ki: &ldquo;Ey Ali bin H&uuml;seyin, ş&uuml;phesiz Rabb&rsquo;in yaptıkların b&uuml;t&uuml;n amelleri, bizim amellerimizi (&ccedil;irkin hareketlerimizi) sayıp yazdığın gibi sayıp yazmıştır; Allah&rsquo;ın yanında, k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k hi&ccedil;bir şey bırakmayan, her şeyi sayıp yazan ve hakla aleyhine konuşan bir kitap vardır; yaptığın her şeyi Rabb&rsquo;inin katında hazır bulacaksın; nitekim biz de yaptığımız her şeyi senin yanında hazır bulduk. O h&acirc;lde bizi affet, g&uuml;nahımızdan ge&ccedil;; nitekim, kendin Rabb&rsquo;inden affedilmeyi &uuml;mit ediyorsun; Rabb&rsquo;inin seni affetmesini sevdiğin gibi, o h&acirc;lde kendin Allah&rsquo;ı affedici olarak bulman i&ccedil;in bizi affet ve g&uuml;nahlarımızdan ge&ccedil;...&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<h2>\n	<strong><em>İftar Etmesi ve İftar Vermesi</em></strong></h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s) oru&ccedil; tuttuğu g&uuml;n, bir koyunun alınıp kesilmesini, doğranmasını ve pişirilmesini emrediyordu. Akşam olduğunda, oru&ccedil; olduğu h&acirc;lde yemeğin kokusunu almak i&ccedil;in eğilip kazanlara bakar ve ş&ouml;yle buyururdu: &ldquo;Kapları getirin, falan ve filan aile i&ccedil;in yemek doldurun.&rdquo; Son kazana kadar b&ouml;yle yapardı. Daha sonra kendisi i&ccedil;in hurmayla ekmek getirirlerdi ve bu onun akşam yemeği olurdu.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<h2 align=\"center\">\n	&nbsp;</h2>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Bihar, c.46, s.107; Belağat-ı Ali bin H&uuml;seyin (a.s) s.221.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Vesailu&rsquo;ş-Şia, c.4, s.858.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Nahl/18.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Revzatu&rsquo;l-Kaf&icirc;, c.8, s.394; Belağat-ı İmam Ali bin H&uuml;seyin (a.s), s.57.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Men la yahzuruhu&rsquo;l-Fakih, c.233, h.4266.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Bihar, c.46, s.6, Menakıb-i İbn-i Şehraşub, c.4, s.167.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Bihar, c.46, s.6.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - a.g.e., c.46, s.74.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - a.g.e., c.46, s.58.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- a.g.e., c.46, s.108.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- a.g.e., c.46, s.98.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- a.g.e., c.46, s.61.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Hisal, c.2, s.517.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - İlelu&rsquo;ş-Şerayi, s.231; Bihar, c.46, s.79.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Vesailu&rsquo;ş-Şia, c.3, s.201.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - Vesailu&rsquo;ş-Şia, c.4, s.910.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - Bu dua Ebu Hamza-i Sumal&icirc; duasıyla meşhurdur; terc&uuml;mesi Ehl-i Beyt Mesajı dergisinin 17 ve 18. sayılarında yayınlanmıştır; okumak isteyenler oraya m&uuml;racaat edebilirler. Vesailu&rsquo;ş-Şia, c.5, s.174.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- K&acirc;fi, c.4, s.88, h.8.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- a.g.e., c.4, s.92, h.3.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bihar, c.46, s.103.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- a.g.e., c.46, s.71; Men L&acirc; Yahzuruhu&rsquo;l-Fakih, c.2, s.9, h.1955.</p>\n	</div>\n</div>','İmam Seccad (a.s)’ın Sireti İlgili Hadis Ve Rivayetler','','publish','closed','open','','imam-seccad-a-sin-sireti-ilgili-hadis-ve-rivayetler','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2844',0,'post','',0),(2845,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p align=\"right\">\n	Fahrettin ALTAN</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;tan Korkmanın Gerekliliği</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Allah korkusunu kalbinize yerleştirin ve Allah&rsquo;ın vaat ettiği d&ouml;n&uuml;şteki g&uuml;zel sevapları ve korkuttuğu şiddetli azapları hatırlayın. &Ccedil;&uuml;nk&uuml; bir şeyden korkan, ondan sakınır ve bir şeyden sakınan onu terk eder. D&uuml;nya hayatının s&uuml;slerine g&ouml;n&uuml;l bağlayan ve k&ouml;t&uuml;l&uuml;k d&uuml;zenleri kuran gafillerden olmayın; Allah Teala buyuruyor ki: <strong>&ldquo;K&ouml;t&uuml;l&uuml;k d&uuml;zenleri kuranlar, Allah&rsquo;ın onları yere batırmayacağından, yahut hi&ccedil; anlamadıkları bir yerden başlarına bir azap gelmeyeceğinden, yahut d&ouml;n&uuml;p dolaşırlarken tutup onları helak etmeyeceğinden emin mi oldular? Onlar O&rsquo;nu aciz bırakamazlar.&rdquo; </strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a>&nbsp;</li>\n</ol>\n\n<h2>\n	<em>M&uuml;minin Duası</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;M&uuml;min dua ettiğinde &uuml;&ccedil; sonu&ccedil;tan biri ger&ccedil;ekleşir; ya kendisine ahirette azık olur veya bu d&uuml;nyada kabul olur, ya da ona ulaşacak bir belayı geri &ccedil;evirir.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></li>\n</ol>\n\n<h2>\n	<em>Allah&rsquo;a Y&ouml;nelmenin Gerekliliği</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Allah&rsquo;tan mağfiret dileyin&nbsp; ve O&rsquo;na y&ouml;nelerek t&ouml;vbe edin; &ccedil;&uuml;nk&uuml; O, t&ouml;vbeyi kabul eden, g&uuml;nahları affeden ve yaptığınız her şeyi bilendir. G&uuml;nahkarlarla dost olmaktan, z&acirc;limlere yardım etmekten ve fasıklarla komşu olmaktan sakının, fitnelerine karşı ihtiyatlı olun ve &ccedil;evrelerinden uzaklaşın.&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></li>\n</ol>\n\n<h2>\n	<em>Saray &Acirc;liminin Zararları</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;İmam Zeynu&rsquo;l-Abidin (a.s)&rsquo;ın, Beni &Uuml;meyye tarafından kadılık ve fetva makamını almış Muhammed bin M&uuml;slim adlı saray &acirc;limine yazdığı mektuptan bir b&ouml;l&uuml;m:</li>\n</ol>\n\n<p>\n	&ldquo;Sanma ki, Allah senin mazeretini kabul edip kusurlarına g&ouml;z yumacaktır. Heyhat, heyhat! Sandığın gibi değildir. Allah Teala, Kur&acirc;n&rsquo;da &acirc;limlerden; <strong>&ldquo;(Semavi kitapların hakikatlerini) insanlara a&ccedil;ıklamalısınız, onu gizlememelisiniz&rdquo;</strong> buyurarak s&ouml;z almıştır. Bil ki, gizlediğin en ufak hak ve taşıdığın en hafif g&uuml;nah, z&acirc;lime yaklaşmakla ve davetini kabul etmekle onun yalnızlık ve korkusunu giderip, zul&uuml;m yolunu ona kolaylaştırmandır....</p>\n\n<p>\n	Acaba onlar kendi yanlarına &ccedil;ağırmakla, seni kendi zul&uuml;m değirmenlerinin etrafında d&ouml;nd&uuml;rd&uuml;kleri bir eksen, kendi yerlerine ulaşmak i&ccedil;in bir k&ouml;pr&uuml;, sapıklıklarına bir merdiven, sapık yollarına tebliğci ve gittikleri yolu izleyen birisi yapmamışlar mı? Seninle ger&ccedil;ek &acirc;limler hakkında ş&uuml;phe icat ederek cahillerin kalplerini kendilerine &ccedil;ekiyorlar. Onların fesatlarının &uuml;zerini kapatmakta, onların en yakın vezir ve en g&uuml;&ccedil;l&uuml; yardımcılarının bile yapmadığı hizmeti sen yapmaktasın! Senden aldıkları şeye karşılık verdikleri ne de azdır! Senin i&ccedil;in onardıkları değersiz şey karşısında, g&ouml;r başına neyi yıkıyorlar?!&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a>&nbsp;</p>\n\n<h2>\n	<em>Allah Katındaki İki Değerli Damla</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Allah katında iki damladan daha değerli damla yoktur: Allah yolunda d&ouml;k&uuml;len kan damlası ve gecenin karanlığında yalnız Allah i&ccedil;in d&ouml;k&uuml;len g&ouml;z yaşı damlası.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></li>\n</ol>\n\n<h2>\n	<em>M&uuml;minin Kurtarıcısı Olan &Uuml;&ccedil; Şey</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;&Uuml;&ccedil; şey m&uuml;minin kurtarıcısıdır: Dilini insanlardan ve onların gıybetini yapmaktan korumak, d&uuml;nya ve ahiret i&ccedil;in yararlı olan şeylerle meşgul olmak ve g&uuml;nahlarından dolayı &ccedil;ok ağlamak.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></li>\n</ol>\n\n<h2>\n	<em>Allah&rsquo;ın Sığınağında Olmaya Sebep Olan &Uuml;&ccedil; Sıfat</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;&Uuml;&ccedil; sıfat bir m&uuml;minde olursa, Allah&rsquo;ın sığınağında olur; Allah kıyamet g&uuml;n&uuml; onu arşın g&ouml;lgesine alır ve onu b&uuml;y&uuml;k g&uuml;n&uuml;n korkusundan emin kılar: Halkın kendisi i&ccedil;in nasıl davranmalarını istiyorsa, onlara aynı şekilde davranması; Allah&rsquo;a itaat veya masiyet olduğunu bilmeden hi&ccedil;bir işe başlamaması ve kendindeki ayıbı gidermeden kardeşini o ayıpla ayıplamaması.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></li>\n</ol>\n\n<h2>\n	<em>D&uuml;şmanlıktan Ka&ccedil;ınmanın Gerekliliği</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Sana zarar veremeyeceğini zannetsen dahi kimseyle d&uuml;şmanlık etme, sana yararı olmayacağını zannetsen bile hi&ccedil; kimseyle dostluğu terk etme.&rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></li>\n</ol>\n\n<h2>\n	<em>M&uuml;sl&uuml;manın Nişanesi ve Dinin Kem&acirc;li</em></h2>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Ş&uuml;phesiz M&uuml;sl&uuml;man&rsquo;ın Allah&rsquo;ı tanımasının nişanesi ve dininin kem&acirc;li, onu ilgilendirmeyen yararsız s&ouml;zleri terk etmesi, az m&uuml;nakaşa yapması, sabırlı ve g&uuml;zel huylu olmasıdır.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></li>\n</ol>\n\n<h2>\n	<em>Halktan Bir Şey İstemenin Doğurduğu Sonu&ccedil;</em></h2>\n\n<p>\n	10- &ldquo;Halktan bir şey istemek, hazır bir fakirlik olduğu gibi, zilletli bir yaşama, hayanın yok olmasına ve vakarın da azalmasına sebep olur. Halka az ağız a&ccedil;mak ise hazır bir zenginliktir.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h2>\n	<em>Değerli Tavsiyeler</em></h2>\n\n<p>\n	11- &ldquo;S&acirc;lih insanların meclisi, insanı iyiliğe g&ouml;t&uuml;r&uuml;r; bilginlerin ad&acirc;bı, aklı &ccedil;oğaltır; Ulu&rsquo;l-Emr&rsquo;e (İlahi h&uuml;k&uuml;mdarlara) itaat etmek, izzetin tamamıdır; bir şey &uuml;reterek malını &ccedil;oğaltmak, yiğitliğin kem&acirc;lidir; istişare edene doğru olanı g&ouml;stermek, nimetin hakkını eda etmektir; halkı incitmekten sakınmak, aklın kem&acirc;li olduğu gibi kısa ve uzun vadede de bedenin rahatlığına sebep olur.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a>&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Beş Kimseyle Arkadaş Olmaktan Sakınmanın Gerekliliği</em></h2>\n\n<p>\n	12- Evlatlarından birisine ş&ouml;yle buyurdu: &ldquo;Oğlum, beş kimseyle arkadaş olmamaya &ccedil;alış, onlarla konuşmaya dalma, onlarla yolculuğa da &ccedil;ıkma.&rdquo;</p>\n\n<p>\n	Oğlu: &ldquo;Babacığım onlar kimlerdir?&rdquo; diye sorduğunda İmam (a.s) ş&ouml;yle buyurdular: &ldquo;Sakın yalancıyla arkadaş olma; &ccedil;&uuml;nk&uuml; b&ouml;yle birisi serap gibidir (aldatıcıdır); uzağı yakın, yakını da uzak g&ouml;sterir sana. Sakın f&acirc;sıkla arkadaş olma; &ccedil;&uuml;nk&uuml; b&ouml;yle birisi seni bir karın veya ondan daha az bir yemeğe satar. Sakın cimriyle arkadaş olma; zira ona en &ccedil;ok muhta&ccedil; olduğun bir zamanda malını esirgeyerek seni terk eder. Sakın ahmakla arkadaş olma; &ccedil;&uuml;nk&uuml; o sana fayda vermek isterken zarar verir. Sakın, sila-i rahmi (akrabasıyla ilişkisini) kesen bir kimseyle de arkadaş olma; &ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;de onu melun olarak g&ouml;rd&uuml;m.&rdquo; <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<h2>\n	<em>Dilin İnsanın &Uuml;zerindeki Olan Hakkı</em></h2>\n\n<p>\n	13- &ldquo;Dilin (senin &uuml;zerinde olan) hakkı, onu &ccedil;irkin s&ouml;zden koruyup g&uuml;zel s&ouml;ze adet ettirmen, edebe riayet etmeye zorlaman, ihtiya&ccedil; olan yerler, din ve d&uuml;nya menfaatleri dışında onu kullanmaman, pek az yararı olmasıyla birlikte zararlı ve faydasız olan &ccedil;irkin ve boş s&ouml;zlerden de uzaklaştırmandır. Velhasıl dil, aklın ş&acirc;hidi ve onun nişanesidir; akıllının kendi aklıyla s&uuml;slenmesi de, dili hususundaki doğru tavrıyladır.&rdquo; <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a>&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Ey Ademoğlu!</em></h2>\n\n<p>\n	14- &ldquo;Ey Ademoğlu! Kendi kendine &ouml;ğ&uuml;t veren olduğun, kendini muhasebe etmeyi d&uuml;ş&uuml;nd&uuml;ğ&uuml;n ve Allah&rsquo;tan korkmak g&ouml;mleğin, g&uuml;nahtan sakınmak ise &ouml;rt&uuml;n olduğu m&uuml;ddet&ccedil;e daima hayırdasın. Ey Ademoğlu! Sen &ouml;leceksin, sonra dirilip (hesap vermek i&ccedil;in) Allah&rsquo;ın huzurunda duracaksın. &Ouml;yleyse O&rsquo;na cevap hazırla.&rdquo; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a>&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Cennete M&uuml;ştak Olup Ateşten Korkanın Tutumu</em></h2>\n\n<p>\n	15- &ldquo;Bilin ki, kim cennete m&uuml;ştak olursa, iyiliklere koşar ve şehvetlerinden uzaklaşır. Kim ateşten korkarsa, g&uuml;nahlarından t&ouml;vbe ederek Allah&rsquo;a y&ouml;nelir ve haramlardan sakınır. Kim d&uuml;nyaya rağbet g&ouml;stermezse, d&uuml;nya musibetleri ona kolay gelir, hatta onları &ccedil;irkin bile g&ouml;rmez.&rdquo; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a>&nbsp;</p>\n\n<h2>\n	<em>İyilik Yapmanın ve &Ouml;zr&uuml; Kabul Etmenin Gerekliliği</em></h2>\n\n<p>\n	16- &ldquo;Oğlu İmam B&acirc;kır (a.s)&rsquo;a ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Kim senden iyilik yapmanı isterse, onu yap; ona l&acirc;yık olursa, bu yerinde bir davranıştır; l&acirc;yık olmazsa, sen b&ouml;yle davranmaya l&acirc;yıksın. Sağında iken sana k&uuml;f&uuml;r eden bir kimse soluna ge&ccedil;er de &ouml;z&uuml;r dilerse &ouml;zr&uuml;n&uuml; kabul et.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<h2>\n	<em>M&uuml;minin Y&uuml;z&uuml;ne Sevgiyle Bakmanın İbadet Olması</em></h2>\n\n<p>\n	17- &ldquo;M&uuml;minin, m&uuml;min kardeşinin y&uuml;z&uuml;ne sevgi ve muhabbet ile bakması ibadettir.&rdquo; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<h2>\n	<em>Komşunun Hakkı</em></h2>\n\n<p>\n	18- &ldquo;Komşunun senin &uuml;zerindeki hakkı şudur: Gıyabında onun haklarını korumalısın, hazır bulunduğunda saygı g&ouml;stermelisin, zulme uğradığında yardımda bulunmalısın, ayıplarını aramamalısın, eğer (tesad&uuml;fen) k&ouml;t&uuml;l&uuml;ğ&uuml;nden haberdar olmuş olursan onu &ouml;rtmelisin, eğer nasihatini kabul edeceğini &ouml;ğrenmiş olursan ona nasihatte bulunmalısın, sıkıntılı zamanında onu yalnız bırakmamalısın, yanlışlıklarını g&ouml;rmezlikten gelmelisin, su&ccedil;larını affetmelisin ve onunla g&uuml;zel bir şekilde muaşeret etmelisin.&rdquo; <a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a>&nbsp;</p>\n\n<h2>\n	<em>Allah&rsquo;ım!</em></h2>\n\n<p>\n	19- &ldquo;Allah&rsquo;ım, fakirleri hakir, zenginleri &uuml;st&uuml;n zannetmekten beni koru. Zira şerefli; senin itaatinin şereflendirdiği kimsedir. Aziz de; senin ibadetinin aziz kıldığı kimsedir.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<h2>\n	<em>M&uuml;minin Sıfatı</em></h2>\n\n<p>\n	20 &ldquo;M&uuml;minin ameli hilmiyle i&ccedil; i&ccedil;edir, &ouml;ğrenmek i&ccedil;in diz &ccedil;&ouml;ker, s&acirc;lim kalmak i&ccedil;in susar, diğerlerinin ona emanet ettiği sırrı dostlarına bile s&ouml;ylemez, yabancılara ş&acirc;hitlik yapmaktan ka&ccedil;ınmaz, hak olan bir işi g&ouml;steriş i&ccedil;in yapmaz ve utanarak da onu terk etmez, onu &ouml;v&uuml;p temiz adam sayarlarsa, onların s&ouml;ylediği s&ouml;zlerden korkar; onların bilmedikleri şeyler i&ccedil;in Allah&rsquo;tan mağfiret diler ve cahillerin cehaleti ona zarar vermez.&rdquo; <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a>&nbsp;</p>\n\n<h2>\n	<em>İyilik Yapanın Hakkı</em></h2>\n\n<p>\n	21- &ldquo;Sana iyilik yapmış olanın senin &uuml;zerindeki hakkı; ona teşekk&uuml;r etmen, iyiliğini anman, hakkında g&uuml;zel s&ouml;zler yayman ve Allah ile kendi aranda onun i&ccedil;in h&acirc;lisane dua etmendir. B&ouml;yle yaptığında gizlide ve a&ccedil;ıkta ona teşekk&uuml;r etmiş olursun; yaptığı iyiliği hemen telafi etmek m&uuml;mk&uuml;n olursa telafi et; m&uuml;mk&uuml;n olmazsa fırsat bulup bu iyiliğin karşılığını vermeye hazırlan.&rdquo; <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a>&nbsp;</p>\n\n<h2>\n	<em>Allah Katında En Sevimli Kimseler</em></h2>\n\n<p>\n	22- &ldquo;Allah katında en sevimliniz, ameli en g&uuml;zel olanınızdır; ameli en &uuml;st&uuml;n olanınız, Allah indinde olan sevaba en &ccedil;ok rağbet g&ouml;stereninizdir; azabından daha &ccedil;abuk kurtulanınız, O&rsquo;ndan daha &ccedil;ok korkanınızdır; O&rsquo;na en yakın olanınız, ahlakı en g&uuml;zel olanınızdır; Allah&rsquo;ın hoşnutluğunu en fazla kazananınız, ailesinin refahını en iyi sağlayanınızdır ve en değerliniz ise, takvası daha &ccedil;ok olanınızdır.&rdquo; <a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<h2>\n	<em>İlim &Ouml;ğrenmenin Gerekliliği</em></h2>\n\n<p>\n	23- &ldquo;Eğer insanlar ilim &ouml;ğrenmenin faydalarını bilselerdi, kan d&ouml;kmek ve denizlere dalmak pahasına bile olsa, ilim &ouml;ğrenirlerdi.&rdquo; <a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<h2>\n	<em>Hastalanmanın G&uuml;nahların Affedilmesine Sebep Olması</em></h2>\n\n<p>\n	24- İyileşen bir hastayı g&ouml;r&uuml;p ona ş&ouml;yle buyurdular: &ldquo;G&uuml;nahlardan tertemiz olman m&uuml;barek olsun; Allah seni hatırlamıştır, sen de O&rsquo;nu hatırla; g&uuml;nahlarını affetmiştir, sen de O&rsquo;na ş&uuml;kret.&rdquo; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<h2>\n	<em>Yalandan Ka&ccedil;ınmanın Gerekliliği</em></h2>\n\n<p>\n	24- &ldquo;İster ciddi olsun ister şaka, b&uuml;y&uuml;k k&uuml;&ccedil;&uuml;k her yalandan sakının; &ccedil;&uuml;nk&uuml; insan k&uuml;&ccedil;&uuml;k yalan s&ouml;ylediği zaman yavaş-yavaş b&uuml;y&uuml;k yalan s&ouml;ylemeye de c&uuml;ret eder.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<h2>\n	<em>Duanın Kabul Olmamasına Sebep Olan G&uuml;nahlar</em></h2>\n\n<p>\n	25- &ldquo;Duanın kabul olmamasına sebep olan g&uuml;nahlar şunlardır: K&ouml;t&uuml; niyetli olmak, b&acirc;tını bozuk olmak, kardeşlerine iki y&uuml;zl&uuml; davranmak, duanın kabul olacağına inanmamak, farz namazları vakitleri ge&ccedil;inceye dek geciktirmek, iyilik ve sadakayla Allah&rsquo;a yaklaşmayı terk etmek ve konuşmada k&uuml;f&uuml;r ve s&ouml;v&uuml;şe başvurmak.&rdquo; <a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<h2>\n	<em>İmam (a.s)&rsquo;ın Sekiz Şeye &Ccedil;ağrıldığı Halde Sabahlaması</em></h2>\n\n<p>\n	27- İmam Seccad (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın torunu nasıl sabahladınız&rdquo; denildiğinde ş&ouml;yle buyurdular: &ldquo;Sekiz şey benden istendiği halde sabahladım: Allah-u Teala, farzları yerine getirmeyi; Peygamber, s&uuml;nnetine uymayı; &ccedil;oluk-&ccedil;ocuk ge&ccedil;imlerini sağlamayı; nefis, şehvete dalmayı; şeytan, g&uuml;nah işlemeyi; amelleri g&ouml;zeten iki melek (Rakib ve Atid), doğru amel yapmayı; &ouml;l&uuml;m meleği (Azrail), ruhu almayı; kabir de cesedi benden istediği h&acirc;lde sabahladım.&rdquo;&nbsp; <a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Birleri Onlarına Galip Gelenin Vay H&acirc;line</em></h2>\n\n<p>\n	28- &ldquo;Birleri, onlarına galip olan kimseye yazıklar olsun.&rdquo; (Bir g&uuml;naha karşılık bir ceza, bir haseneye (hayır işe) karşılık da on m&uuml;kafat verildiği i&ccedil;in birlerden maksat g&uuml;nahlar, onlardan maksat ise sevap işlerdir).&rdquo; <a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a>&nbsp;&nbsp;</p>\n\n<h2>\n	<em>G&uuml;nahtan Daha K&ouml;t&uuml;!</em></h2>\n\n<p>\n	29- &ldquo;G&uuml;nah işlemeye sevinmekten sakın; &ccedil;&uuml;nk&uuml; g&uuml;nah işlemeye sevinmek, onu yapmaktan daha k&ouml;t&uuml;d&uuml;r.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<h2>\n	<em>Nimetlerin Elden &Ccedil;ıkmasına Sebep Olan G&uuml;nahlar</em></h2>\n\n<p>\n	30 &ldquo;Nimetlerin değişmesine (elden &ccedil;ıkmasına) sebep olan g&uuml;nahlar şunlardır: İnsanlara zulmetmek, iyi iş ve iyilik yapmak adetini terk etmek, nimete karşı nank&ouml;rl&uuml;k etmek ve ş&uuml;kretmemek.&rdquo; <a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<h2>\n	<em>K&ouml;t&uuml; İşi Terk Etmenin Gerekliliği</em></h2>\n\n<p>\n	31- &ldquo;K&ouml;t&uuml; işi bırakmaktan sakınma; o k&ouml;t&uuml; fiille tanınmış olsan bile.&rdquo; <a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a>&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Allah Katında En Sevimli Olan Şeyler</em></h2>\n\n<p>\n	32- &ldquo;Allah katında O&rsquo;nu (Allah&rsquo;ı) tanımaktan sonra karın ve tenas&uuml;l organının iffetini korumaktan daha sevimli bir şey yoktur. Yine Allah indinde, O&rsquo;ndan bir şey dilenilmesi kadar sevimli hi&ccedil;bir şey yoktur.&rdquo; <a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<h2>\n	<em>Nice İnsanlar Vardır ki...</em></h2>\n\n<p>\n	33- &ldquo;Nice insanlar vardır ki, hakkında s&ouml;ylenen &ouml;vg&uuml;yle aldanmıştır; ve nice insanlar vardır ki, Allah&rsquo;ın (onun g&uuml;nah ve sırlarını) &ouml;rtmesiyle mağrur olmuştur; ve yine nice insanlar vardır ki, Allah&rsquo;ın onlara yaptığı ihsanla meşgul olup gaflete dalmışlardır.&rdquo; <a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<h2>\n	<em>Yanlış Dua Edenin Hatasının D&uuml;zeltilmesi</em></h2>\n\n<p>\n	34- &ldquo;Birisi İmam (a.s)&rsquo;ın huzurunda; &ldquo;Allah&rsquo;ım, beni kullarına muhta&ccedil; kılma&rdquo; dediğinde İmam (a.s) ş&ouml;yle buyurdular: &ldquo;&Ouml;yle (dua etmek doğru) değildir; &ccedil;&uuml;nk&uuml; insanlar birbirlerine muhta&ccedil;tır; fakat sen ş&ouml;yle de: &ldquo;Allah&rsquo;ım, beni k&ouml;t&uuml; kullarına muhta&ccedil; kılma.&rdquo; <a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<h2>\n	<em>Allah&rsquo;ın Korkuttuğu Şeylerden Korkmanın Gerekliliği</em></h2>\n\n<p>\n	35- &ldquo;Allah&rsquo;ın, kitabında sizleri korkuttuğu şeylerden korkun ve z&acirc;limlere verdiği azap vaatlerinin bazılarının size de inmeyeceğinden emin olmayın. Allah-u Teala başkalarının hikayesini anlatmakla size &ouml;ğ&uuml;t vermiştir. Mutlu kimse başkalarından &ouml;ğ&uuml;t alan kimsedir.&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<h2>\n	<em>Takvayla Yapılan Amelin Az Olmaması</em></h2>\n\n<p>\n	36- &ldquo;Takvayla yapılan hi&ccedil;bir amel az olmaz; Allah hakkında kabul olan bir şey nasıl az olabilir ki!&rdquo; <a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a>&nbsp;</p>\n\n<h2>\n	<em>İnsanların En Değerlisi</em></h2>\n\n<p>\n	37- İnsanların en değerlisi kimdir? diye soruduklarında; &ldquo;D&uuml;nyayı, kendisinin değeri olarak g&ouml;rmeyen kimsedir&rdquo; buyurdular. <a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<h2>\n	<em>Ey insanlar!</em></h2>\n\n<p>\n	38- &ldquo;Ey insanlar! Allah&rsquo;tan korkun, biliniz ki O&rsquo;na d&ouml;neceksiniz ve o g&uuml;n herkes yaptığı hayır ve k&ouml;t&uuml; amelini hazır bir halde karşısında bulacak ve işlediği k&ouml;t&uuml;l&uuml;kle arasında &ccedil;ok uzun bir mesafenin olmasını dileyecektir. <strong>&ldquo;Allah kendisinden sakınmanızı emretmektedir&rdquo;.</strong>&nbsp;</p>\n\n<p>\n	Yazıklar olsun sana ey gafil Ademoğlu! Oysa senden gaflet edilmemekte; ecelin her şeyden daha hızlı sana doğru s&uuml;ratle gelmektedir; seni arıyor, seni yakalamasına bir şey kalmamıştır. Neredeyse vaktini t&uuml;ketmişsin, &ouml;l&uuml;m meleği canını almış ve kabirde yalnız başına bırakılmışsın, ruhun tekrar sana d&ouml;nd&uuml;r&uuml;lm&uuml;şt&uuml;r. Nekir ve M&uuml;nkir adlı iki melek seni sorgu ve sıkı imtihana &ccedil;ekmek i&ccedil;in aniden, habersiz olarak yanına gelmişlerdir. Bil ki, onların senden soracakları ilk soru, taptığın Rabb&rsquo;in, sana g&ouml;nderilen Peygamber, inandığın din, okuduğun kitap, itaat ettiğin imam ve &ouml;mr&uuml;n&uuml; nerede ge&ccedil;irdiğin, malını nereden kazanıp ve nerede harcadığın olacaktır.&rdquo; <a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<h2>\n	<em>Annenin Hakkı</em></h2>\n\n<p>\n	39- &ldquo;Annenin senin &uuml;zerindeki hakkı şudur: Bilmelisin ki o, hi&ccedil; kimsenin diğerini taşımadığı yerde (karnında) seni taşımıştır. Hi&ccedil; kimsenin başkasına vermediği kendi y&uuml;reğinin meyvesinden sana yedirmiş ve seni seve-seve kulağı, g&ouml;z&uuml;, eli, ayağı, sa&ccedil;ı, derisi ve (kısaca) b&uuml;t&uuml;n azalarıyla korumuştur. Hamilelik d&ouml;neminin b&uuml;t&uuml;n zorluk, dert, elem ve gamlarını y&uuml;klenen de yine o olmuştur. Sonra Rabb&rsquo;in seni ondan ayırıp yery&uuml;z&uuml;ne getirmiştir. A&ccedil; kalıp seni doyurmaya, &ccedil;ıplak kalıp seni giydirmeye, susuz kalıp sana su vermeye, g&uuml;neşte kalıp seni g&ouml;lgede tutmaya, zorluklar &ccedil;ekerek seni nazlıca yetiştirmeye, uykusuz kalarak seni tatlı-tatlı uyutmaya razı olan yine o olmuştur. Karnı sana yuva, eteği &ouml;rt&uuml;, g&ouml;ğs&uuml; su kabı, canı siper, d&uuml;nyanın sıcaklık ve soğukluğuna senin i&ccedil;in bizzat kendisi tahamm&uuml;l eden yine de o olmuştur. &Ouml;yleyse bu iyilikler miktarınca ona teşekk&uuml;r etmelisin. Bilmelisin ki, Allah&rsquo;ın yardımı olmaksızın bunu yapman m&uuml;mk&uuml;n değildir.&rdquo; <a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a>&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<em>Sorgu-Suale Tabi Tutulmadan &Ouml;nce Cevap Hazırlamanın Gerekliliği</em></h2>\n\n<p>\n	40- &ldquo;Korunmak i&ccedil;in kendine bir vesile hazırla ve nefsini yokla. İmtihan ve sorguya tabi tutulmadan &ouml;nce kendine cevap hazırla. Eğer iman eden, dinini tanıyan, doğrulara uyan ve Allah&rsquo;ın velilerini sevenlerden olursan, (o zaman) Allah, delilini (vereceğin cevabı) sana bildirir, dilini doğruya a&ccedil;ar ve b&ouml;ylece g&uuml;zel cevap vererek cennet ve Allah&rsquo;ın rızasına kavuşmakla m&uuml;jdelenirsin. Melekler rahmet ve nimetle seni karşılarlar. B&ouml;yle olmadığın takdirde dilin tutulur, delilin batıl olur. Cevap vermekten aciz kalarak cehennemle m&uuml;jdelenirsin ve azap melekleri cehennemin kaynar suyu ve yakıcı ateşiyle seni karşılarlar.&rdquo; <a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Tuhaf&rsquo;ul- Ukul, S. 504</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Tuhaf&rsquo;ul- Ukul, S. 565.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Tuhaf&rsquo;ul- Ukul, S. 515.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Tuhaf&rsquo;ul- Ukul, S. 555.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Bihar&rsquo;ul- Envar, C. 100, S. 10.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Tuhaf&rsquo;ul- Ukul, S. 571.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Bihar&rsquo;ul- Envar, C. 78, S. 141.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Bihar&rsquo;ul- Envar, C. 78, S. 160.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - Tuhaf&rsquo;ul- Ukul, S. 565.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - Tuhaf&rsquo;ul- Ukul, S. 562.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Tuhaf&rsquo;ul- Ukul, S. 571</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Tuhaf&rsquo;ul- Ukul, S. 565.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Tuhaf&rsquo;ul- Ukul, S. 519.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - Tuhaf&rsquo;ul- Ukul, S. 565.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Tuhaf&rsquo;ul- Ukul, S. 569.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - Tuhaf&rsquo;ul- Ukul, S. 571.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - Tuhaf&rsquo;ul- Ukul, S. 571.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Bihar&rsquo;ul- Envar, C. 74, S. 7.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - Sahifet&rsquo;us- Seccadiyye, S. Dua 35.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - Tuhaf&rsquo;ul- Ukul, S. 567.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - Tuhaf&rsquo;ul- Ukul, S. 533.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - Tuhaf&rsquo;ul- Ukul, S. 563.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - Bihar&rsquo;ul- Envar, C. 1, S. 185.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - Tuhaf&rsquo;ul- Ukul, S. 567.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - Tuhaf&rsquo;ul- Ukul, S. 563.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> - Meani&rsquo;l- Ahbar, S. 271.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> - Bihar&rsquo;ul- Envar, C. 76, S. 15.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a> - Tuhaf&rsquo;ul- Ukul, S. 567.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a> - Bihar&rsquo;ul- Envar, C. 78, S. 159.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a> - Meani&rsquo;l- Ahbar, S. 270.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a> - Bihar&rsquo;ul- Envar, C. 78, S. 161.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a> - Tuhaf&rsquo;ul- Ukul, S. 571.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a> - Tuhaf&rsquo;ul- Ukul, S. 567.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a> - Tuhaf&rsquo;ul- Ukul, S. 561.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a> - Tuhaf&rsquo;ul- Ukul, S. 507.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a> - Tuhaf&rsquo;ul- Ukul, S. 562.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a> - Bihar&rsquo;ul- Envar, C. 78, S. 135.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a> - Tuhaf&rsquo;ul- Ukul, S. 503.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a> - Tuhaf&rsquo;ul- Ukul, S. 529.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a> - Tuhaf&rsquo;ul- Ukul, S. 505.</p>\n	</div>\n</div>','İmam Zeynu’l-abidin (a.s)’dan Kırk Hadis','','publish','closed','open','','imam-zeynul-abidin-a-sdan-kirk-hadis','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2845',0,'post','',0),(2846,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h2 align=\"center\">\n	İkinci B&ouml;l&uuml;m</h2>\n\n<h5 align=\"right\">\n	Seyyid Suca Karakuş</h5>\n\n<h2>\n	İmam Zeyn&uuml;labidin (a.s)&rsquo;ın Yolculuğu</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), ancak kendisini tanımayan toplulukla yolculuk yapar; ve ihtiya&ccedil;larını gidermekte onların hizmet&ccedil;ilerinden olmasını da şart koşardı. Bir defasında b&ouml;yle bir topluluk ile yolculuğa &ccedil;ıkmıştı. Bu arada bir kişi onu g&ouml;r&uuml;p tanıdı ve onlara: &ldquo;Bunun kim olduğunu biliyor musunuz&rdquo; dedi. onlar: &ldquo;Hayır tanımıyoruz&rdquo; dediler. O adam: &ldquo;Bu H&uuml;seyin&rsquo;in oğlu Ali&rsquo;dir&rdquo; deyince, onlar yumulup hazretin elini ayağını &ouml;pmeye başladılar ve: &ldquo;Ey Resulullah&rsquo;ın oğlu, bizi cehenneme sokmak mı istiyorsunuz? Bu halde sana karşı elimizden yanlış bir hareket veya ağzımızdan yanlış bir s&ouml;z &ccedil;ıkarsa, sonsuza kadar helak olanlardan oluruz. Ni&ccedil;in kendinizi tanıtmıyorsunuz?&rdquo; dediler. Hz. İmam Zeyn&uuml;labidin (a.s) onların cevabında: &ldquo;Ben beni tanıyan bir toplulukla yolculuğa &ccedil;ıktığımda onlar Allah Resul&uuml;n&uuml;n hatırı i&ccedil;in bana layık olduğumdan daha fazla ilgi g&ouml;sterdiler. Sizin de bana karşı aynı şekilde davranacağınızdan korktuğumdan kendimi gizlemem benim i&ccedil;in daha sevimli geldi.&rdquo; diye buyurdu.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Tevazusu</h2>\n\n<p>\n	Kendisine; &ldquo;Neden alt tabakaya ait topluluklarla oturup kalkıyorsunuz?&rdquo; diye sorulduğunda; &ldquo;Ben o kimselerle oturup kalkarım ki, onlarla beraber olmam dinime yarar sağlar&rdquo; cevabını verdi. Yine kendisine; &ldquo;Neden yolculuk yaptığında kimliğini arkadaşlarından gizliyorsun?&rdquo; dediklerinde ise: &ldquo;Ben mislini veremediğim bir şeyi, Resulullah&rsquo;ın hatırı i&ccedil;in almak istemem.&rdquo; cevabını verdiler&rdquo;&nbsp; Yine o hazret ş&ouml;yle buyurmuştur: &ldquo;Ben asla Allah Resul&uuml;ne akrabalığımdan dolayı bir şey yemedim.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<h2>\n	Sadakaları</h2>\n\n<p>\n	Ebu Hamza S&uuml;mali ve Sefvani Sevri de derler ki; Hz. Zeyn&uuml;labidin (a.s) gecenin karanlığında sırtında taşıdığı yiyeceği fakirlere dağıtırdı ve buyururdu k: &ldquo;Gizlice verilen sadaka Rabbin gazabını yatıştırır.&rdquo; Ehl-i S&uuml;nnet&rsquo;in Hanbeli mezhebinin kurucusu Ahmet bin Hanbel de Muammer&rsquo;den, o da Şeybe bin Nuame&rsquo;den; Hz. İmam Zeyn&uuml;labidin (a.s)&rsquo;in Medine şehrinde bulunan y&uuml;z fakir ailenin ge&ccedil;imini sağladığını rivayet etmiştir. Aişe de: &ldquo;Medine halkının &ldquo;Hz. Zeyn&uuml;labidin (a.s)&rsquo;ın vefat etmesiyle gizli dağıtılan yardımlar da kesildi.&rdquo; dediklerini duydum&rdquo; demiştir.&rdquo;&nbsp;</p>\n\n<p>\n	Ebu Abdullah Damğan&icirc; ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), şeker ve badem sadaka veriyordu. Bu işin sebebini sorduklarında ise: <strong>&ldquo;Sevdiğiniz şeyden infak etmedik&ccedil;e iyiliğe erişemezsiniz.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong>&nbsp; ayetini okurlardı.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	Sadakayı &Ouml;pmesi</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), sadakayı dilenciye vermeden &ouml;nce onu &ouml;p&uuml;yordu. &ldquo;B&ouml;yle yapmanızın hikmeti nedir?&rdquo; diye sorduklarında ise ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Ben dilencinin elini değil, Rabb&rsquo;imin elini &ouml;p&uuml;yorum; zira sadaka dilencinin eline bırakılmadan Rabb&rsquo;imin eline bırakılıyor...&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	İhlası</h2>\n\n<p>\n	Ebu Hamza S&uuml;mali diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s) karanlık bir gecede i&ccedil;erisinde dinar ve dirhem olan torbasını alıp evden dışarı &ccedil;ıkarak fakirlerin kapılarına gidiyordu; kapıları &ccedil;alarak (tanınmayacak bir şekilde) o paradan onlara veriyordu.</p>\n\n<p>\n	İmam Zeyn&uuml;labidin (a.s) vefat ettiğinde, artık karanlık gecelerde kapı &ccedil;alıp da para vereni kaybettiklerinde, o işi yapanın İmam Zeyn&uuml;labidin (a.s) olduğunu anladılar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Yoksullara Yardımda Bulunması</h2>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) buyuruyor ki:</p>\n\n<p>\n	&ldquo;İmam Seccad (a.s) gecenin zil karanlığında evden &ccedil;ıkıyor, i&ccedil;erisinde dirhem ve dinar demetleri olan dağarcığı sırtına atarak onları (fakirlere) g&ouml;t&uuml;r&uuml;yordu. Bazen de sırtına ekmek veya odun alarak yoksulların kapılarına gidip o kapıları &ccedil;alıyor, evden &ccedil;ıkana o getirdiği şeylerden veriyordu. Fakire bir şey verdiğinde ise tanınmaması i&ccedil;in y&uuml;z&uuml;n&uuml; kapatıyordu.</p>\n\n<p>\n	Fakir ve yoksullar, İmam (a.s) vefat ettiğinde, o bağışları bir daha g&ouml;remeyince, kendilerine bağışta bulunan şahısın İmam Zeyn&uuml;labidin (a.s) olduğunu anlamış oldular. İmam (a.s)&rsquo;a gus&uuml;l vermek i&ccedil;in gasil haneye bıraktıklarında, sırtında, devenin dizindeki izi andıran bir iz g&ouml;rd&uuml;ler. Bu iz, sırtında yoksulların evlerine taşıdığı dağarcıkların bıraktığı izdi...</p>\n\n<p>\n	And olsun ki, (babam İmam Seccad -a.s-) Medine halkının fakirlerinden y&uuml;z fakir ailenin ge&ccedil;imini sağlıyordu. Sofrasının başına, &ccedil;aresiz yetim, &acirc;&rsquo;ma, k&ouml;t&uuml;r&uuml;m ve yoksulların hazır olmasını severdi. Kendi eliyle onlara yemek yedirirdi. Onlardan aile sahibi olanların ailelerine yemek g&ouml;t&uuml;r&uuml;yordu.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a>&nbsp; Bir fakir yanına geldiğinde ise: &ldquo;Azığımı ahrete taşıyan kimseye merhaba.&rdquo; derdi.&rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<h2>\n	Ailesine Hizmeti</h2>\n\n<p>\n	İmam Zeyn&uuml;labidin (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Pazara gidip de yanımdaki parayla, ailem i&ccedil;in arzuladıkları bir miktar et almam, benim katımda bir k&ouml;le azat etmekten daha sevimlidir.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h2>\n	Doğan Bebeğe Karşı Tavrı</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), yeni doğan bir &ccedil;ocukla m&uuml;jdelendiğinde, onun oğlan veya kız olduğunu sormadan; &lsquo;Azası d&uuml;zg&uuml;n ve salim midir?&rsquo; diye sorardı. Bebeğin d&uuml;zg&uuml;n ve salim olduğunu &ouml;ğrenince de: &lsquo;Benden nakıs bir mahluk yaratmayan Allah&rsquo;a hamd olsun.&rsquo; derdi.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h2>\n	İlim Talibine Karşı Tavrı</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s)&rsquo;ın yanına bir ilim &ouml;ğrencisi geldiğinde ona:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;in vasisisi hoş geldin.&rdquo; der sonra da:</p>\n\n<p>\n	&ldquo;İlim talep eden bir kimse, evinden &ccedil;ıktığında ayağını yerin &uuml;zerindeki yaş veya kuru olan herhangi bir şeyin &uuml;zerine bastığında, yer yedi katıyla birlikte onu takdis eder (ona Allah&rsquo;tan sevap ve m&uuml;kafat talep eder). buyururdu.&rdquo; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h2>\n	K&acirc;mil İman</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam İmam Zeyn&uuml;labidin (a.s) buyuruyordu ki: &ldquo;Kim şu d&ouml;rt haslete sahip olursa, imanı k&acirc;mil olur, g&uuml;nahları temizlenir ve Rabb&rsquo;ini kendisinden razı olduğu h&acirc;lde m&uuml;lakat eder. O hasletler şunlardır:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Kim Allah rızası i&ccedil;in halkın hakkını eda ederse.</li>\n	<li value=\"NaN\">\n		Kim halka karşı doğru konuşursa.</li>\n	<li value=\"NaN\">\n		Kim &ccedil;irkin bir iş yapmaktan dolayı, Allah ve insanlardan utanırsa.</li>\n	<li value=\"NaN\">\n		Kimin ailesine karşı ahl&acirc;kı g&uuml;zel olursa.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></li>\n</ol>\n\n<h2>\n	Allah&rsquo;a Tevekk&uuml;l&uuml;</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam İmam Zeyn&uuml;labidin (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Ben &ccedil;ok şiddetli bir şekilde hastalandım. Babam bana; &ldquo;G&ouml;nl&uuml;n ne istiyor?&rdquo; diye sordu. Ben de cevaben; &ldquo;G&ouml;nl&uuml;m, Rabb&rsquo;imin bana tedbir ettiği şey hususunda, bir &ouml;neride bulunmayan kimselerden olmamı istiyor&rdquo; dedim.</p>\n\n<p>\n	Babam buyurdular ki: &ldquo;Aferin! İbrahim Halil&rsquo;e benzedin. Zira Cebrail (onu ateşe attıklarında) ona; &ldquo;Bir hacetin var mı?&rdquo; sorduklarında o, cevaben; &lsquo;Ben Rabb&rsquo;ime bir şey &ouml;nermem; Allah bana yeter, O en iyi vekildir.&rsquo; dedi.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<h2>\n	&Ccedil;ok Ağlayanlardan Olması</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;&Ccedil;ok ağlayanlar beş kişidir: Adem, Yakub, Yusuf, Resulullah&rsquo;ın kızı Fatıma ve İmam Zeyn&uuml;labidin (aleyhim-us Sel&acirc;m)</p>\n\n<p>\n	...İmam Zeyn&uuml;labidin (a.s) yirmi (başka bir rivayete g&ouml;re kırk) sene ağladı; her zaman &ouml;n&uuml;ne yemek bırakıldığında, (Aşura olayını ve Ehl-i Beyt&rsquo;e yapılan zul&uuml;mleri hatırladığından dolayı) ağlardı...&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<h2>\n	Babasına Ağlaması</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), g&uuml;nd&uuml;zleri oru&ccedil; tuttuğu, geceleri ise ibadetle ge&ccedil;irdiği h&acirc;lde kırk yıl boyunca babasına ağladı. İftar zamanı olduğunda, k&ouml;lesi yemek ve su getirip &ouml;n&uuml;ne bırakarak; &ldquo;Ey Mevlam! Yemeğini ye.&rdquo; dediğinde, İmam (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın oğlu (H&uuml;seyin -a.s-), a&ccedil; olduğu h&acirc;lde &ouml;ld&uuml;r&uuml;ld&uuml;; Resulullah&rsquo;ın oğlu susuz olarak &ouml;ld&uuml;r&uuml;ld&uuml;.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zleri o kadar tekrarlayıp ağlardı ki, yemeği g&ouml;z&uuml;n&uuml;n yaşıyla ıslanır ve i&ccedil;eceği su g&ouml;z yaşına karışırdı. Allah&rsquo;ın rahmetine kavuşana dek durumu s&uuml;rekli b&ouml;yleydi.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) da buyurmuştur ki:</p>\n\n<p>\n	&ldquo;And olsun ki (babam İmam Seccad -a.s-) yirmi yıl boyunca babası İmam H&uuml;seyin (a.s)&rsquo;a ağladı. &Ouml;n&uuml;ne yemek bırakıldığında mutlaka ağlıyordu. &Ouml;yle ki, hizmet&ccedil;ilerinden biri, İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın oğlu! H&uuml;zn&uuml;n&uuml;z&uuml;n sona erme zamanı gelmedi mi?&rdquo; dediğinde, İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Yazıklar olsun sana! Yakub (a.s)&rsquo;ın on iki oğlu vardı, Allah Teala onlardan birini gaybete &ccedil;ektiğinde, &ccedil;ok ağladığından dolayı g&ouml;zleri g&ouml;rmez oldu; h&uuml;zn&uuml;nden dolayı sa&ccedil;ı ağardı; gam ve kederden dolayı beli b&uuml;k&uuml;ld&uuml;; oysa oğlu d&uuml;nyada sağ ve salimdi. Ama ben, babamın, kardeşimin, amcamın ve ailemizden on yedi kişinin yanımda katledildiklerini kendi g&ouml;zlerimle g&ouml;rd&uuml;m; o h&acirc;lde nasıl h&uuml;zn&uuml;m sona erebilir?!&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<h2>\n	Hayvanlara Karşı Merhameti</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s) vefat ettiğinde, merada (otlaklıkta) olan devesi gelerek baş ve boynunu İmam (a.s)&rsquo;ın kabrine vurarak toprağında ağnadı. Babam (a.s) o deveyle hacca gidiyordu, ona bir kırba&ccedil; dahi vurmamıştı.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<h5>\n	Kafi kitabında da İmam B&acirc;kır (a.s)&rsquo;dan ş&ouml;yle buyurduğu nakledilmiştir ki:</h5>\n\n<p>\n	&ldquo;Ali bin H&uuml;seyin (a.s)&rsquo;ın kendisiyle hacca gittiği bir devesi vardı, o deveyle yirmi iki kez hacca gitmesine rağmen ona bir kırba&ccedil; bile vurmadı.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 69.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 93, h.82.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>-&nbsp; (&Acirc;l- i İmran / 92).</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Bihar-&uuml;l Envar, C. 46, S. 89.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 74.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 66.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; Hisal, C. 2, S. 517 ve 518.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 98.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>-&nbsp; Vesail-uş Şia, C. 15, S. 251, h.6.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Vesail-uş Şia, C. 15, S. 143, h.1.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bihar-&uuml;l Envar, C. 1, S. 168, H. 16.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Amal&icirc;-yi Mufid, S. 299.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Bihar-&uuml;l Envar, C. 46, S. 67.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bihar-&uuml;l Envar, C. 82, S. 86, H. 33.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Vesail-uş Şia, C. 2, S. 923.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Hisal, C. 2, S. 518 ve 519.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bihar-&uuml;l Envar, C. 27, S. 168, H. 16.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kafi, C. 1, S. 476.</p>\n	</div>\n</div>','İmam Seccad (a.s)’ın Siretiyle İlgili Hadis Ve Rivayetler - 2','','publish','closed','open','','imam-seccad-a-sin-siretiyle-ilgili-hadis-ve-rivayetler-2','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2846',0,'post','',0),(2847,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h2 align=\"center\">\n	İkinci B&ouml;l&uuml;m</h2>\n\n<h5 align=\"right\">\n	Seyyid Suca Karakuş</h5>\n\n<h2>\n	İmam Zeyn&uuml;labidin (a.s)&rsquo;ın Yolculuğu</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), ancak kendisini tanımayan toplulukla yolculuk yapar; ve ihtiya&ccedil;larını gidermekte onların hizmet&ccedil;ilerinden olmasını da şart koşardı. Bir defasında b&ouml;yle bir topluluk ile yolculuğa &ccedil;ıkmıştı. Bu arada bir kişi onu g&ouml;r&uuml;p tanıdı ve onlara: &ldquo;Bunun kim olduğunu biliyor musunuz&rdquo; dedi. onlar: &ldquo;Hayır tanımıyoruz&rdquo; dediler. O adam: &ldquo;Bu H&uuml;seyin&rsquo;in oğlu Ali&rsquo;dir&rdquo; deyince, onlar yumulup hazretin elini ayağını &ouml;pmeye başladılar ve: &ldquo;Ey Resulullah&rsquo;ın oğlu, bizi cehenneme sokmak mı istiyorsunuz? Bu halde sana karşı elimizden yanlış bir hareket veya ağzımızdan yanlış bir s&ouml;z &ccedil;ıkarsa, sonsuza kadar helak olanlardan oluruz. Ni&ccedil;in kendinizi tanıtmıyorsunuz?&rdquo; dediler. Hz. İmam Zeyn&uuml;labidin (a.s) onların cevabında: &ldquo;Ben beni tanıyan bir toplulukla yolculuğa &ccedil;ıktığımda onlar Allah Resul&uuml;n&uuml;n hatırı i&ccedil;in bana layık olduğumdan daha fazla ilgi g&ouml;sterdiler. Sizin de bana karşı aynı şekilde davranacağınızdan korktuğumdan kendimi gizlemem benim i&ccedil;in daha sevimli geldi.&rdquo; diye buyurdu.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Tevazusu</h2>\n\n<p>\n	Kendisine; &ldquo;Neden alt tabakaya ait topluluklarla oturup kalkıyorsunuz?&rdquo; diye sorulduğunda; &ldquo;Ben o kimselerle oturup kalkarım ki, onlarla beraber olmam dinime yarar sağlar&rdquo; cevabını verdi. Yine kendisine; &ldquo;Neden yolculuk yaptığında kimliğini arkadaşlarından gizliyorsun?&rdquo; dediklerinde ise: &ldquo;Ben mislini veremediğim bir şeyi, Resulullah&rsquo;ın hatırı i&ccedil;in almak istemem.&rdquo; cevabını verdiler&rdquo;&nbsp; Yine o hazret ş&ouml;yle buyurmuştur: &ldquo;Ben asla Allah Resul&uuml;ne akrabalığımdan dolayı bir şey yemedim.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<h2>\n	Sadakaları</h2>\n\n<p>\n	Ebu Hamza S&uuml;mali ve Sefvani Sevri de derler ki; Hz. Zeyn&uuml;labidin (a.s) gecenin karanlığında sırtında taşıdığı yiyeceği fakirlere dağıtırdı ve buyururdu k: &ldquo;Gizlice verilen sadaka Rabbin gazabını yatıştırır.&rdquo; Ehl-i S&uuml;nnet&rsquo;in Hanbeli mezhebinin kurucusu Ahmet bin Hanbel de Muammer&rsquo;den, o da Şeybe bin Nuame&rsquo;den; Hz. İmam Zeyn&uuml;labidin (a.s)&rsquo;in Medine şehrinde bulunan y&uuml;z fakir ailenin ge&ccedil;imini sağladığını rivayet etmiştir. Aişe de: &ldquo;Medine halkının &ldquo;Hz. Zeyn&uuml;labidin (a.s)&rsquo;ın vefat etmesiyle gizli dağıtılan yardımlar da kesildi.&rdquo; dediklerini duydum&rdquo; demiştir.&rdquo;&nbsp;</p>\n\n<p>\n	Ebu Abdullah Damğan&icirc; ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), şeker ve badem sadaka veriyordu. Bu işin sebebini sorduklarında ise: <strong>&ldquo;Sevdiğiniz şeyden infak etmedik&ccedil;e iyiliğe erişemezsiniz.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong>&nbsp; ayetini okurlardı.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	Sadakayı &Ouml;pmesi</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), sadakayı dilenciye vermeden &ouml;nce onu &ouml;p&uuml;yordu. &ldquo;B&ouml;yle yapmanızın hikmeti nedir?&rdquo; diye sorduklarında ise ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Ben dilencinin elini değil, Rabb&rsquo;imin elini &ouml;p&uuml;yorum; zira sadaka dilencinin eline bırakılmadan Rabb&rsquo;imin eline bırakılıyor...&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	İhlası</h2>\n\n<p>\n	Ebu Hamza S&uuml;mali diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s) karanlık bir gecede i&ccedil;erisinde dinar ve dirhem olan torbasını alıp evden dışarı &ccedil;ıkarak fakirlerin kapılarına gidiyordu; kapıları &ccedil;alarak (tanınmayacak bir şekilde) o paradan onlara veriyordu.</p>\n\n<p>\n	İmam Zeyn&uuml;labidin (a.s) vefat ettiğinde, artık karanlık gecelerde kapı &ccedil;alıp da para vereni kaybettiklerinde, o işi yapanın İmam Zeyn&uuml;labidin (a.s) olduğunu anladılar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Yoksullara Yardımda Bulunması</h2>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) buyuruyor ki:</p>\n\n<p>\n	&ldquo;İmam Seccad (a.s) gecenin zil karanlığında evden &ccedil;ıkıyor, i&ccedil;erisinde dirhem ve dinar demetleri olan dağarcığı sırtına atarak onları (fakirlere) g&ouml;t&uuml;r&uuml;yordu. Bazen de sırtına ekmek veya odun alarak yoksulların kapılarına gidip o kapıları &ccedil;alıyor, evden &ccedil;ıkana o getirdiği şeylerden veriyordu. Fakire bir şey verdiğinde ise tanınmaması i&ccedil;in y&uuml;z&uuml;n&uuml; kapatıyordu.</p>\n\n<p>\n	Fakir ve yoksullar, İmam (a.s) vefat ettiğinde, o bağışları bir daha g&ouml;remeyince, kendilerine bağışta bulunan şahısın İmam Zeyn&uuml;labidin (a.s) olduğunu anlamış oldular. İmam (a.s)&rsquo;a gus&uuml;l vermek i&ccedil;in gasil haneye bıraktıklarında, sırtında, devenin dizindeki izi andıran bir iz g&ouml;rd&uuml;ler. Bu iz, sırtında yoksulların evlerine taşıdığı dağarcıkların bıraktığı izdi...</p>\n\n<p>\n	And olsun ki, (babam İmam Seccad -a.s-) Medine halkının fakirlerinden y&uuml;z fakir ailenin ge&ccedil;imini sağlıyordu. Sofrasının başına, &ccedil;aresiz yetim, &acirc;&rsquo;ma, k&ouml;t&uuml;r&uuml;m ve yoksulların hazır olmasını severdi. Kendi eliyle onlara yemek yedirirdi. Onlardan aile sahibi olanların ailelerine yemek g&ouml;t&uuml;r&uuml;yordu.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a>&nbsp; Bir fakir yanına geldiğinde ise: &ldquo;Azığımı ahrete taşıyan kimseye merhaba.&rdquo; derdi.&rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<h2>\n	Ailesine Hizmeti</h2>\n\n<p>\n	İmam Zeyn&uuml;labidin (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Pazara gidip de yanımdaki parayla, ailem i&ccedil;in arzuladıkları bir miktar et almam, benim katımda bir k&ouml;le azat etmekten daha sevimlidir.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h2>\n	Doğan Bebeğe Karşı Tavrı</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), yeni doğan bir &ccedil;ocukla m&uuml;jdelendiğinde, onun oğlan veya kız olduğunu sormadan; &lsquo;Azası d&uuml;zg&uuml;n ve salim midir?&rsquo; diye sorardı. Bebeğin d&uuml;zg&uuml;n ve salim olduğunu &ouml;ğrenince de: &lsquo;Benden nakıs bir mahluk yaratmayan Allah&rsquo;a hamd olsun.&rsquo; derdi.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h2>\n	İlim Talibine Karşı Tavrı</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s)&rsquo;ın yanına bir ilim &ouml;ğrencisi geldiğinde ona:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;in vasisisi hoş geldin.&rdquo; der sonra da:</p>\n\n<p>\n	&ldquo;İlim talep eden bir kimse, evinden &ccedil;ıktığında ayağını yerin &uuml;zerindeki yaş veya kuru olan herhangi bir şeyin &uuml;zerine bastığında, yer yedi katıyla birlikte onu takdis eder (ona Allah&rsquo;tan sevap ve m&uuml;kafat talep eder). buyururdu.&rdquo; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h2>\n	K&acirc;mil İman</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam İmam Zeyn&uuml;labidin (a.s) buyuruyordu ki: &ldquo;Kim şu d&ouml;rt haslete sahip olursa, imanı k&acirc;mil olur, g&uuml;nahları temizlenir ve Rabb&rsquo;ini kendisinden razı olduğu h&acirc;lde m&uuml;lakat eder. O hasletler şunlardır:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Kim Allah rızası i&ccedil;in halkın hakkını eda ederse.</li>\n	<li value=\"NaN\">\n		Kim halka karşı doğru konuşursa.</li>\n	<li value=\"NaN\">\n		Kim &ccedil;irkin bir iş yapmaktan dolayı, Allah ve insanlardan utanırsa.</li>\n	<li value=\"NaN\">\n		Kimin ailesine karşı ahl&acirc;kı g&uuml;zel olursa.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></li>\n</ol>\n\n<h2>\n	Allah&rsquo;a Tevekk&uuml;l&uuml;</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam İmam Zeyn&uuml;labidin (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Ben &ccedil;ok şiddetli bir şekilde hastalandım. Babam bana; &ldquo;G&ouml;nl&uuml;n ne istiyor?&rdquo; diye sordu. Ben de cevaben; &ldquo;G&ouml;nl&uuml;m, Rabb&rsquo;imin bana tedbir ettiği şey hususunda, bir &ouml;neride bulunmayan kimselerden olmamı istiyor&rdquo; dedim.</p>\n\n<p>\n	Babam buyurdular ki: &ldquo;Aferin! İbrahim Halil&rsquo;e benzedin. Zira Cebrail (onu ateşe attıklarında) ona; &ldquo;Bir hacetin var mı?&rdquo; sorduklarında o, cevaben; &lsquo;Ben Rabb&rsquo;ime bir şey &ouml;nermem; Allah bana yeter, O en iyi vekildir.&rsquo; dedi.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<h2>\n	&Ccedil;ok Ağlayanlardan Olması</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;&Ccedil;ok ağlayanlar beş kişidir: Adem, Yakub, Yusuf, Resulullah&rsquo;ın kızı Fatıma ve İmam Zeyn&uuml;labidin (aleyhim-us Sel&acirc;m)</p>\n\n<p>\n	...İmam Zeyn&uuml;labidin (a.s) yirmi (başka bir rivayete g&ouml;re kırk) sene ağladı; her zaman &ouml;n&uuml;ne yemek bırakıldığında, (Aşura olayını ve Ehl-i Beyt&rsquo;e yapılan zul&uuml;mleri hatırladığından dolayı) ağlardı...&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<h2>\n	Babasına Ağlaması</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s), g&uuml;nd&uuml;zleri oru&ccedil; tuttuğu, geceleri ise ibadetle ge&ccedil;irdiği h&acirc;lde kırk yıl boyunca babasına ağladı. İftar zamanı olduğunda, k&ouml;lesi yemek ve su getirip &ouml;n&uuml;ne bırakarak; &ldquo;Ey Mevlam! Yemeğini ye.&rdquo; dediğinde, İmam (a.s) ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın oğlu (H&uuml;seyin -a.s-), a&ccedil; olduğu h&acirc;lde &ouml;ld&uuml;r&uuml;ld&uuml;; Resulullah&rsquo;ın oğlu susuz olarak &ouml;ld&uuml;r&uuml;ld&uuml;.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zleri o kadar tekrarlayıp ağlardı ki, yemeği g&ouml;z&uuml;n&uuml;n yaşıyla ıslanır ve i&ccedil;eceği su g&ouml;z yaşına karışırdı. Allah&rsquo;ın rahmetine kavuşana dek durumu s&uuml;rekli b&ouml;yleydi.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) da buyurmuştur ki:</p>\n\n<p>\n	&ldquo;And olsun ki (babam İmam Seccad -a.s-) yirmi yıl boyunca babası İmam H&uuml;seyin (a.s)&rsquo;a ağladı. &Ouml;n&uuml;ne yemek bırakıldığında mutlaka ağlıyordu. &Ouml;yle ki, hizmet&ccedil;ilerinden biri, İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın oğlu! H&uuml;zn&uuml;n&uuml;z&uuml;n sona erme zamanı gelmedi mi?&rdquo; dediğinde, İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Yazıklar olsun sana! Yakub (a.s)&rsquo;ın on iki oğlu vardı, Allah Teala onlardan birini gaybete &ccedil;ektiğinde, &ccedil;ok ağladığından dolayı g&ouml;zleri g&ouml;rmez oldu; h&uuml;zn&uuml;nden dolayı sa&ccedil;ı ağardı; gam ve kederden dolayı beli b&uuml;k&uuml;ld&uuml;; oysa oğlu d&uuml;nyada sağ ve salimdi. Ama ben, babamın, kardeşimin, amcamın ve ailemizden on yedi kişinin yanımda katledildiklerini kendi g&ouml;zlerimle g&ouml;rd&uuml;m; o h&acirc;lde nasıl h&uuml;zn&uuml;m sona erebilir?!&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<h2>\n	Hayvanlara Karşı Merhameti</h2>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İmam Zeyn&uuml;labidin (a.s) vefat ettiğinde, merada (otlaklıkta) olan devesi gelerek baş ve boynunu İmam (a.s)&rsquo;ın kabrine vurarak toprağında ağnadı. Babam (a.s) o deveyle hacca gidiyordu, ona bir kırba&ccedil; dahi vurmamıştı.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<h5>\n	Kafi kitabında da İmam B&acirc;kır (a.s)&rsquo;dan ş&ouml;yle buyurduğu nakledilmiştir ki:</h5>\n\n<p>\n	&ldquo;Ali bin H&uuml;seyin (a.s)&rsquo;ın kendisiyle hacca gittiği bir devesi vardı, o deveyle yirmi iki kez hacca gitmesine rağmen ona bir kırba&ccedil; bile vurmadı.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 69.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 93, h.82.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>-&nbsp; (&Acirc;l- i İmran / 92).</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Bihar-&uuml;l Envar, C. 46, S. 89.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 74.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 66.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; Hisal, C. 2, S. 517 ve 518.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>-&nbsp; Bihar-&uuml;l Envar, C. 46, S. 98.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>-&nbsp; Vesail-uş Şia, C. 15, S. 251, h.6.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Vesail-uş Şia, C. 15, S. 143, h.1.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bihar-&uuml;l Envar, C. 1, S. 168, H. 16.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Amal&icirc;-yi Mufid, S. 299.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Bihar-&uuml;l Envar, C. 46, S. 67.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bihar-&uuml;l Envar, C. 82, S. 86, H. 33.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Vesail-uş Şia, C. 2, S. 923.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Hisal, C. 2, S. 518 ve 519.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bihar-&uuml;l Envar, C. 27, S. 168, H. 16.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kafi, C. 1, S. 476.</p>\n	</div>\n</div>','İMAM SECCAD (A.S)’IN SİRETİYLE İLGİLİ HADİS VE RİVAYETLER - 2','','publish','closed','open','','imam-seccad-a-sin-siretiyle-ilgili-hadis-ve-rivayetler-2-2','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2847',0,'post','',0),(2848,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h1 align=\"right\">\n	<em style=\"font-size: 13px; line-height: 1.6em;\">&nbsp;Ayetullah Seyyid Ali Hamene&icirc;&#39;nin</em></h1>\n\n<p align=\"right\" style=\"margin-left:155.95pt;\">\n	<em>konuşmasının terc&uuml;mesidir.</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Seccad (a.s) hakkında konuşmak ve bu mukaddes zatın hayatını incelemek olduk&ccedil;a zor bir iştir; &ccedil;&uuml;nk&uuml; halkın İmam Seccad&#39;ı tanıması i&ccedil;in ortam hi&ccedil; m&uuml;sait değildi... &ccedil;oğu tarih&ccedil;i ve araştırmacılar İmam Seccad&#39;ın (a.s) bir k&ouml;şeye &ccedil;ekilerek sadece ibadetle meşgul olduğunu ve siyasetle uğraşmadığını sanıyorlar. Bunu a&ccedil;ık&ccedil;a ifade eden tarih&ccedil;iler vardır; bunu dile getirmeyenlerin de İmam Seccad (a.s) hakkında g&ouml;r&uuml;şleri bundan farklı değildir; bu noktayı İmam Seccad&#39;ın (a.s) anıldığı lakaplar ve hakkında kullanılan tabirlerden anlamak m&uuml;mk&uuml;nd&uuml;r. Mesela; bazıları İmam Seccad&#39;a (a.s) &quot;hasta&quot; lakabı vermişlerdir; oysa sadece Kerbela vakıasında birka&ccedil; g&uuml;n hasta idi, bunun dışında ise hasta değildi. Her insanın hayatında bir ka&ccedil; g&uuml;n hasta olması doğal ve normal bir şeydir. İmam Zeynulabidin&#39;in (a.s) Kerbela vakıasında hasta olmasında ise ilahi bir maslahat vardı; ilahi emanet ve imametin ağır y&uuml;k&uuml;n&uuml; omuzlarına alarak babalarından 34 veya 35 yıl sonrasına kadar yaşayıp imametin en zor devresini geride bırakabilmek ve o g&uuml;n Allah yolunda cihad vazifesiyle m&uuml;kellef olmaması i&ccedil;in ilahi takdir gereği Kerbela vakıası d&ouml;neminde birka&ccedil; g&uuml;n hastalanmıştı.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) hal tercemesine bir g&ouml;z atacak olursanız diğer imamlarımızda da olduğu gibi olduk&ccedil;a ilgin&ccedil; ve &ccedil;eşitli olaylarla karşılaştığını g&ouml;r&uuml;rs&uuml;n&uuml;z. Fakat b&uuml;t&uuml;n bunları bir araya toplayacak olsanız bile İmam Seccad&#39;ın (a.s) sireti hakkında tam bir a&ccedil;ıklamada bulunamazsınız; herkesin sireti tam anlamıyla ancak o kimsenin genel tutum ve tavırlarını bildikten sonra onun başından ge&ccedil;en c&uuml;zi olayları incelediğimiz takdirde a&ccedil;ıklığa kavuşur. Bir şahsın genel tavır ve tutumu elde edilirse o c&uuml;zi olaylar da anlam kazanır; genel tutumu bilinmez veya yanlış değerlendirilirse o olaylar da anlamsız veya yanlış yorumlanır. Bu sadece İmam Seccad&#39;a (a.s) veya diğer imamlara mahsus değildir, bu ilke herkesin hayatı hakkında ge&ccedil;erlidir.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) Muhammed b. Şehab-i Zuhri&#39;ye mektubu hayatında vuku bulan olaylardan bir n&uuml;munedir. Bu Peygamber Ehl-i Beyt&#39;inin (a.s) zamanın tanınmış bilginlerinden olan birine yazmış olduğu mektuptur; bu konuda muhtelif g&ouml;r&uuml;şler verilebilir, &ouml;rneğin: Bu mektup geniş temelleri olan bir m&uuml;cadelenin bir par&ccedil;ası olabilir. Bir defaya mahsus &quot;m&uuml;nkerden nehyetme&quot; olabileceği gibi tarih boyunca iki kişi arasında olduk&ccedil;a &ccedil;ok g&ouml;r&uuml;len eliştiriler t&uuml;r&uuml;nden bir eleştiri de olabilir. Bu olayın kendisinden ve o d&ouml;nemin diğer olaylarından ayrı bir şey anlamak m&uuml;mk&uuml;n değildir. Şunu s&ouml;ylemek istiyorum: C&uuml;z-i olaylar İmam Zeynelabidin&#39;in genel tutumları dışında değerlendirilecek olursa İmam&#39;ın yaşantısı hakkında sağlıklı bir anlayış elde etmek m&uuml;mk&uuml;n değildir; &ouml;nemli olan genel tavırlarını farketmektir.</p>\n\n<p>\n	Demek ki, incelenecek ilk konu İmam Seccad&#39;ın (a.s) hayatı boyunca takındığı genel tavrıdır; bunu s&ouml;z ve yaşamlarındaki olaylar ve masum imamların hayatlarından alınan genel dersler ışığında a&ccedil;ığa kavuşturmaya &ccedil;alışacağız.</p>\n\n<h2>\n	İmamların (a.s) Başından Ge&ccedil;en Olaylarda Genel Tutumları</h2>\n\n<p>\n	Bizce Hicri 40 yılında vuku bulan İmam Hasan&#39;ın (a.s) sulhundan sonra Resulullah&#39;ın (s.a.a) Ehl-i Beyt&#39;i (a.s) sadece evde oturarak bildiklerini anlatmakla yetinmediler; ta sulhun başından itibaren programları, İslam H&uuml;k&uuml;meti&#39;nin istedikleri şekilde kurulması i&ccedil;in &ouml;n hazırlıklar yapmaktı ve bunu a&ccedil;ık&ccedil;a İmam Hasan&#39;ın (a.s) s&ouml;z ve yaşantısında g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İmam Hasan (a.s) Muaviye ile sulh ettikten sonra cahil ve bilin&ccedil;siz insanlar muhtelif tabirlerle İmam&#39;ı (a.s) kınıyor ve bazen onu m&uuml;minlerin zelil olmasına sebep g&ouml;r&uuml;yor ve ş&ouml;yle s&ouml;yl&uuml;yorlardı: Siz, Muaviye ile sulh etmekle onun karşısına dikilen bu cesur ve yiğit m&uuml;minleri zelil ve rezil ederek Muaviye&#39;ye teslim ettiniz; bazen de biraz daha yumuşak tabirler kullanıyorlardı,</p>\n\n<p>\n	İmam Hasan (a.s) bu itiraz ve kınamalar karşısında onlara hitaben bir c&uuml;mle s&ouml;yl&uuml;yorlardı; bu c&uuml;mle şayet İmam Hasan&#39;ın (a.s) s&ouml;zleri arasında en belirgin ve en g&uuml;zel s&ouml;zlerindendir: <strong><em>&quot;Ne bilirsin, belki de bu sizin i&ccedil;in bir imtahandır? Ve sınırlı bir zaman i&ccedil;in Muaviye&#39;nin lehine bir faydadır.&quot;</em></strong> Bu c&uuml;mle Kur&#39;an-ı Kerim&#39;in ayetlerinden alınmıştır.</p>\n\n<p>\n	Bu s&ouml;z, İmam Hasan&#39;ın (a.s) geleceği beklediğini ve o geleceğin kendisi a&ccedil;ısından hak &uuml;zere olmayan bu Emevi hakimiyetinin ortadan kalkıp ilahi bir hakimiyetin iş başına gelmesinden ibaret olduğunu a&ccedil;ık&ccedil;a g&ouml;steriyordu; kendisini kınayanlara, <strong><em>&quot;Siz bu işin (sulhun) hikmetini bilmiyorsunuz. Oysa bunda sizin bilmediğiniz bir maslahat vardır.&quot;</em></strong></p>\n\n<p>\n	Sulhun ilk zamanlarında şiilerin başlarından iki kişi (Museyyeb b. Neciyye ve S&uuml;leyman b. Sard) m&uuml;sl&uuml;manlardan bir gurupla İmam Hasan&#39;ın (a.s) huzuruna giderek dediler ki: &quot;Bizim Horasan, Irak ve benzeri beldelerde &ccedil;ok sayıda askerlerimiz var; onlar sizin emrinizdedir. Muaviye&#39;yi Şam&#39;a kadar s&uuml;rmeye hazırız.&quot; İmam Hasan (a.s) onları bir k&ouml;şeye &ccedil;ekerek biraz konuştu; onlar dışarı &ccedil;ıkınca yatışmış oldukları halde ordularını dağıttılar ve yanlarındakilere a&ccedil;ık bir cevap da vermediler.</p>\n\n<p>\n	T&acirc;h&acirc; H&uuml;seyin der ki: Bu g&ouml;r&uuml;şme ger&ccedil;ekte Şia m&uuml;cadelelerinin temelini attı, yani demek istiyor ki, İmam Hasan (a.s) onlarla oturarak istişare edip bu toplantıda g&uuml;&ccedil;l&uuml; bir Şia teşkilatını oluşturdular.</p>\n\n<p>\n	O d&ouml;nemin şartları kıyam i&ccedil;in m&uuml;sait değildi İmam Hasan&#39;ın (a.s) yaşantısında ve buyruklarında bu apa&ccedil;ık bellidir; &ccedil;&uuml;nk&uuml; o zaman Ehl-i Beyt dostları bilin&ccedil;siz ve g&uuml;&ccedil;s&uuml;zlerdi, d&uuml;şmanın propaganda ve maddi imkanları ise &ccedil;ok fazlaydı. D&uuml;şman, İmam Hasan&#39;ın (a.s) istifade edemediği imkanlardan kolayca istifade ediyordu. &Ccedil;ok miktarda para dağıtarak fasık kişileri kendi &ccedil;evresinde topluyorlardı. İmam ise b&ouml;yle bir şey yapamazdı ve yapmadı da.</p>\n\n<p>\n	Dolayısıyla, İmam Hasan&#39;ın (a.s) yaptığı iş asıl ve temel bir işti. İmam Hasan (a.s) on yıl bu duruma tahamm&uuml;l etti. Bu s&uuml;re zarfında &ccedil;evresine bir ka&ccedil; adam toplayarak yetiştirdi. Onlardan bir grubu İslam devletinin her k&ouml;şesinde kendi tebliğ ve şehadetleriyle Muaviye&#39;nin h&uuml;k&uuml;metine karşı muhalefet etmiş ve sonu&ccedil;ta onun g&uuml;c&uuml;n&uuml; zayıflatmıştır.</p>\n\n<p>\n	Ondan sonra sıra İmam H&uuml;seyin&#39;e (a.s) geldi. İmam H&uuml;seyin (a.s) de aynı metodu Medine, Mekke ve diğer yerlerde devam ettirdi; nihayet Muaviye&#39;nin &ouml;l&uuml;m&uuml;yle Kerbela vakıası vuku buldu. Ger&ccedil;i Kerbela vakıası İslam&#39;ın geleceği i&ccedil;in &ccedil;ok faydalı ve semereli de olsa, ancak her durumda İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) izledikleri hedefi erteledi; zira Kerbela vakıası halkı korkuttu, İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) yakın yardımcılarını kılı&ccedil;tan ge&ccedil;irdi ve d&uuml;şmanı musallat etti; bu olay tabii olarak vuku bulacaktı. Eğer İmam H&uuml;seyin&#39;in (a.s) kıyamı b&ouml;yle olmasaydı ondan sonra ve yakın gelecekte h&uuml;k&uuml;meti şiilere ulaştıran bir hareketin olması b&uuml;y&uuml;k ihtimaldı. Elbette bu, İmam H&uuml;seyin&#39;in (a.s) kıyamı vuku bulmamalıydı demek değildir; bilakis İmam H&uuml;seyin&#39;in (a.s) kıyamında mevcut olan şartlar o zaman ve ortamda o kıyamın vuku bulmasını gerektiriyordu ve bunda hi&ccedil; ş&uuml;pe yoktur. Fakat eğer o şartlar olmasaydı ve eğer İmam H&uuml;seyin (a.s) o olayda şehid olmasaydı b&uuml;y&uuml;k ihtimalle İmam H&uuml;seyin&#39;in (a.s) beklediği gelecek, yakın zamanda vuku bulacaktı. Bu alanda bir takım rivayetler de vardır:</p>\n\n<p>\n	<em>&quot;K&acirc;fi&quot;</em> kitabında Ebu Hamza-i Somali İmam B&acirc;kır&#39;dan (a.s) ş&ouml;yle rivayet etmiştir: <strong><em>&quot;Ey Sabit! Allah Teala bu iş i&ccedil;in belli bir vakti tayin etmiştir ki o vakit de 70. yıldır.&quot;</em></strong> Yani İmam H&uuml;seyin&#39;in (a.s) şehadetinden on yıl sonra.</p>\n\n<p>\n	Hadiste ge&ccedil;en &quot;bu iş&quot; kelimesinden maksat Ehl-i Beyt&#39;in h&uuml;kumet ve velayetidir. &quot;Bu iş&quot; tabirinin ge&ccedil;tiği b&uuml;t&uuml;n rivayetlerde veya rivayetlerin hepsinde olmasa da &ccedil;oğusunda Ehl-i Beyt&#39;in h&uuml;k&uuml;met ve velayeti kastedilmiştir. Bazı yerlerde de kıyam anlamındadır. Herhaluk&acirc;rda, &quot;bu iş&quot;, şiiler ve İmam&#39;ı izleyenler arasında &ouml;nceden bilinen yıllarca bahsettikleri, arzuladıkları ve etrafında programlar hazırladıkları bir konu idi.</p>\n\n<p>\n	Daha sonra buyuruyor ki: &quot;İmam H&uuml;seyin (a.s) &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra Allah Teala&#39;nın insanlara gazabı şiddet buldu ve y&uuml;z kırk yılına kadar ertelendi.&quot; Y&uuml;z kırk yılı ise İmam Sadık&#39;ın (a.s) şehadetinden sekiz yıl &ouml;ncedir. Ben İmam Sadık&#39;ın (a.s) hayatı b&ouml;l&uuml;m&uuml;nde y&uuml;z kırk kelimesi hakkında uzunca bahsettim; dolayısıyla -y&uuml;z kırk yılında- kıyam ederek hakkı alması gereken veli ve imamın, İmam Sadık (a.s) olduğunu sanıyorum. Fakat o zaman Abbasiler aceleyle haraket edip, d&uuml;nya ve nefsi istekleri i&ccedil;in istedikleri her metoddan yararlanarak &ccedil;alışma ortamını Ehl-i Beyt&#39;ten aldılar ve vaad edilen h&uuml;kumet o g&uuml;nde de ger&ccedil;ekleşmedi ve daha sonralara ertelendi.</p>\n\n<p>\n	Rivayetin devamı ş&ouml;yledir: &quot;Biz -olacakları- size s&ouml;yledik ve siz s&ouml;z&uuml;(m&uuml;z&uuml;) zayi ettiniz -ifşa ettiniz, a&ccedil;ığa vurdunuz-, perdeyi a&ccedil;tınız -ve s&ouml;ylenmemesi gereken sırrı s&ouml;ylediniz-, dolayısıyla Allah Teala bu iş i&ccedil;in belli bir vakit tayin etmedi. Allah Teala vakitleri değiştirir; istediğini siler ve istediğini sabit kılar. Temel kitap onun yanındadır.&quot;</p>\n\n<p>\n	Ebu Hamza der ki: &quot;Ben bu hadisi İmam Sadık&#39;a (a.s) s&ouml;yledim o da &quot;&ouml;yledir&quot; dedi .&quot;</p>\n\n<p>\n	Bu alanda hadisler olduk&ccedil;a &ccedil;oktur, ancak bu hadis hepsinden a&ccedil;ıktır.</p>\n\n<h2>\n	İmamların Hedefi İslam Hakimiyetini Kurmaktı</h2>\n\n<p>\n	Masum İmamlar bu hedefin peşindeydiler ve devamlı İslam h&uuml;k&uuml;meti kurabilmek i&ccedil;in &ccedil;aba harcıyorlardı. İmam H&uuml;seyin (a.s) Kerbela&#39;da şehid olunca ve İmam Seccad (a.s) o hasta durumuyla imamet makamına ge&ccedil;tiğinde İmam Seccad&#39;ın (a.s) sorumluluğu başlamış oldu. Eğer o zamana kadar o geleceği İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) temin etmeleri gerekiyorduysa, o andan itibaren aynı hedefi İmam Seccad&#39;ın (a.s) ondan sonrada diğer imamların s&uuml;rd&uuml;rmeleri ve İslam h&uuml;k&uuml;meti oluşturmak i&ccedil;in &ccedil;alışmaları gerekiyordu. Şimdi, İmam Seccad&#39;ın (a.s) yaşamının tamamında İmam Hasan ve İmam H&uuml;seyin&#39;in (a.s) peşinde olduğu hedefi ger&ccedil;ekleştirmeye &ccedil;alıştığını bilmeliyiz.</p>\n\n<h2>\n	İmam Seccad&#39;ın (a.s) Yaşamının Genel Şeması</h2>\n\n<p>\n	İmam Seccad (a.s) Hicri 61 yılında esir d&uuml;şt&uuml; daha sonra serbest bırakıldı ve Hicri 94 yılında da zehirlenerek şehid oldular. Bu m&uuml;ddet zarfında imam Zeyn&#39;el Abdin (a.s) hep o hedefi izlediler. Şimdi bu bakış a&ccedil;ısıyla İmam Seccad&#39;ın (a.s) &ccedil;alışmalarının akışını hangi merhalelerden ge&ccedil;tiğini, hangi taktikleri uyguladığını ve ne gibi muvaffakiyetler elde ettiğini, beyan ettiği s&ouml;zlerini ve okudukları dualar, Sahife-i Seccadiye halini alan m&uuml;nacat ve raz-u niyazlarını; b&uuml;t&uuml;n bunları o doğrultuda yorumlamak gerekir ve yine İmam Seccad&#39;ın (a.s) imameti boyunca :</p>\n\n<p>\n	Abdullah b. Ziyad&#39;ın karşısında &ccedil;ok cesaretli ve fedakarane tutumları.</p>\n\n<p>\n	Yezid&#39;in h&uuml;k&uuml;metinin &uuml;&ccedil;&uuml;nc&uuml; yılında onun emriyle Medine&#39;yi virane edip halkın mallarını yağmalayan Musrif b. Ukba&#39;nın karşısında tutumları.</p>\n\n<p>\n	Bazen yumuşak ve bazen de sert olan &Uuml;meyyeoğularının en g&uuml;&ccedil;l&uuml; ve en kurnaz halifesi Abd&uuml;lmelik ibn-i Mervana karşı hareketi.</p>\n\n<p>\n	&Ouml;mer b. Abdulaziz ile karşı karşıya davnanışları.</p>\n\n<p>\n	Ashap ve yaranlarına karşı davranışları ve dostlarına yaptığı tavsiyeler.</p>\n\n<p>\n	Hilafet ve zalim hakim d&uuml;zene bağlı olan alimlere karşı tavrı.</p>\n\n<p>\n	B&uuml;t&uuml;n bu haraket ve tavırlar dikkatle incelenmelidir. Bu genel &ccedil;izgiye dikkat edildiği takdirde b&uuml;t&uuml;n ayrıntılar ve olayların iyice anlaşılıp &ccedil;ok anlam kazanacağı kanısındayım. Ve eğer bu dikkatle İmam Seccad&#39;ın (a.s) yaşamlarını m&uuml;talaa edecek olursak onu Allah Teala&#39;nın yery&uuml;z&uuml;nde hilafetini ger&ccedil;ekleştirmek ve İslam&#39;a ayniyyet vermekten ibaret olan bu kutlu hedef yolunda b&uuml;t&uuml;n &ccedil;abasını harcayan, en olgun, g&ouml;rg&uuml;l&uuml; y&ouml;ntemlerden istifade eden ve Kerbela vakıasından sonra son derece dağınık, şaşkın olan İslam kafilesini bulundukları durumdan daha ileri g&ouml;t&uuml;ren bir insan olarak g&ouml;r&uuml;r&uuml;z. İmam Zeyn-el Abidin (a.s) İmam Hasan ve İmam H&uuml;seyn (a.s) &uuml;zerlerine aldıkları iki b&uuml;y&uuml;k g&ouml;revi ve temel sorumluluğu (ilerde bunlara değineceğiz) ger&ccedil;ekleştirmiştir. Siyaset, cesaret ve işlerinde dikkat ve zarafete riayet etmiştir. B&uuml;t&uuml;n peygamberler ve tarihe ge&ccedil;en başarılı şahıslar gibi yorulmak bilmez 35 yıl m&uuml;cadeleden ve risalet y&uuml;k&uuml;n&uuml; yerine getirdikten sonra alnı a&ccedil;ık bir şekilde şehid olmuş ve g&ouml;revini kendisinden sonraki imama, yani İmam Muhammed B&acirc;kır&#39;a (a.s) teslim etmiştir.</p>\n\n<p>\n	İmamet ve yery&uuml;z&uuml;nde Allah&#39;ın&nbsp; hakimiyetini kurmak olan &ccedil;ok b&uuml;y&uuml;k g&ouml;revi İmam B&acirc;kır&#39;a (a.s) bırakması rivayetlerde a&ccedil;ık&ccedil;a ge&ccedil;miştir. Bir rivayette: İmam Seccad (a.s) evlatlarını biraraya topladıktan sonra oğlu Muhammed b. Ali&#39;ye -İmam Muhammed B&acirc;kır&#39;a- (a.s) işaret ederek buyurdu ki:<em> <strong>&quot;Bu sandığı ve bu silahı al; bu sana emanettir.&quot;</strong></em> Sandığı a&ccedil;tıklarında onda Kur&#39;an-ı Kerim ve kitap olduğunu g&ouml;rd&uuml;ler.</p>\n\n<p>\n	Ben, o silahın komutanlığın, kitabın ise İslam akidesinin sembol&uuml; olduğunu, İmam&#39;ın onları kendisinden sonraki masum imama teslim ettikten sonra vicdanı rahat olarak Allah Teala&#39;nın huzurunda ve aydın insanların karşısında anlı a&ccedil;ık bir halde d&uuml;nyaya veda edip Rabbine kavuştuklarını sanıyorum.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) yaşamının genel şeması budur. Şimdi İmam Seccad&#39;ın (a.s) yaşantısını kısaca a&ccedil;ıklamaya &ccedil;alışalım.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) hayatında kısa ve hayati bir faslı var; Bu fasıl İmam&#39;ın Kerbela vakasından sonra esirlikte yaşadığı d&ouml;nemdir. İlk &ouml;nce bu fasla değinecek ve daha sonra İmam&#39;ın yaşantısının normal akışını o zamanın durumu ve mevcut şartları a&ccedil;ıklayacağız.</p>\n\n<p>\n	Bu &ccedil;ok kısa fakat heyecanlı, ibret verici olan esirlik ve esirlikle birlikte olan direniş d&ouml;nemidir. İmam Seccad (a.s) esir ve hasta olduğu halde b&uuml;y&uuml;k bir kahraman gibi s&ouml;z ve davranışlarıyla bu fasılda hamaset yaratıyordu. Bu devrede, İmam&#39;ın asıl yaşantısında g&ouml;receğiniz şeylerle tamamen farklı olan bir durumu var. İmam Seccad (a.s) genel olarak yaşantısında sessiz-sakin bir halde temel atmakta ve hesaplı &ccedil;alışmaktadır; hatta bazen Abdulmelik b. Mervan&#39;la bile bir mecliste oturması, ona karşı normal ve yumuşak davranması icab ediyor. Fakat bu esirlik d&ouml;neminde İmam&#39;ı (a.s) en k&uuml;&ccedil;&uuml;k bir s&ouml;ze bile tahamm&uuml;l etmeyen ve herkesin g&ouml;zleri &ouml;n&uuml;nde g&uuml;&ccedil;l&uuml; d&uuml;şmanına sert cevaplar veren biri olarak g&ouml;rmekteyiz.</p>\n\n<p>\n	Kufe&#39;de İbn-i Ziyad gibi kana susamış, kılıncından kan damlayan, Resulullah&#39;ın (s.a.a) evladını &ouml;ld&uuml;rd&ouml;ğ&uuml;nden zafer sarhoşluğunda olan vahşi ve gaddar bir kişinin karşısında &ouml;yle konuşuyor ki, İbn-i Ziyad İmam&#39;ı &ouml;ld&uuml;rmelerini emrediyor. Bunun &uuml;zerine Hz. Zeyneb (s.a) kendisini İmam&#39;ın &uuml;zerine atarak, onu &ouml;ld&uuml;rmenize m&uuml;sade etmem diyor ve İbn-i Ziyad, İmam Seccad&#39;ı (a.s) &ouml;ld&uuml;rmek i&ccedil;in bir kadını &ouml;ld&uuml;rmesi gerektiğini, diğer taraftan da bunları esir olarak Şam&#39;a g&ouml;t&uuml;rmesi gerektiğini g&ouml;r&uuml;nce bu işten vazge&ccedil;iyor; elbette ki, eğer Hz. Zeyneb&#39;in (s.a) bu hareketi olmasaydı İbn-i Ziyad b&uuml;y&uuml;k ihtimalle İmam Seccad&#39;ı (a.s) da &ouml;ld&uuml;r&uuml;rd&uuml;.</p>\n\n<p>\n	Kufe &ccedil;arşısında halası Zeyneb (s.a) ve kızkardeşi Sakine ile birlikte konuşma yaparak halkı tahrik ediyor ve ger&ccedil;ekleri a&ccedil;ıklayıp onları aydınlatıyorlardı.</p>\n\n<p>\n	Şam&#39;da da ister Yezid&#39;in meclisinde ve ister mescidde olsun kalabalık insan yığınlarının karşısında en a&ccedil;ık bir şekilde ger&ccedil;ekleri anlatıyorlardı. Bu konuşma ve hutbeler, hilafet i&ccedil;in Ehl-i Beyt&#39;in hakkaniyetini, hakim olan mevcut h&uuml;k&uuml;metin cinayetlerini ifşa etmeyi, gafil ve cahil halka acı ve dokunucu ikazları kapsamına almaktaydı.</p>\n\n<p>\n	Burada o hutbelere değinerek onların derinlik ve detaylarını a&ccedil;ıklamaya fırsatımız yok; bunun kendisi başlı başına incelenmesi gereken bir iştir. Bu hutbeleri tefsir etmek isteyen kimseler, onları kelime kelime inceleyerek bu ilkeleride dikkata alıp tefsir etmelidirler.</p>\n\n<h2>\n	Esirlik Sonrası D&ouml;nem</h2>\n\n<p>\n	Ni&ccedil;in İmam Seccad (a.s) esirlik devresinden sonra yumuşaklık ve sakinliği tercih ediyor?</p>\n\n<p>\n	Ni&ccedil;in takiyye etmeye eğilim g&ouml;stererek inkılabi ve sert hareketlerinin &uuml;zerine dua ve yumuşak davranışlarıyla &ouml;rt&uuml; &ccedil;ekmek istiyor?</p>\n\n<p>\n	Diğer taraftan esirlik devresinde ni&ccedil;in o şekilde sert, a&ccedil;ık ve ateşli haraketlerde bulunuyordu?</p>\n\n<p>\n	Bu d&ouml;nem, istisnai bir d&ouml;nemdi. Burada İmam Seccad&#39;ın (a.s) imam olması, ilahi ve İslami h&uuml;k&uuml;met i&ccedil;in ortamı hazırlaması gerektiği dışında, Aşura g&uuml;n&uuml; d&ouml;k&uuml;len kanların konuşan dilidir. Eğer İmam Seccad (a.s) orada &ouml;yle sert ve keskin tavır sergilemiş olmasaydı, meseleleri sarih ve a&ccedil;ık bir şekilde a&ccedil;ıklamasaydı, ger&ccedil;ekte gelecekte yapacağı &ccedil;alışmalar i&ccedil;in hi&ccedil;bir zaman uygun bir ortam bulamazdı. Hem ilerdeki &ccedil;alışmasının ortamı, tarih boyunca b&uuml;t&uuml;n şii kıyamlarda olduğu gibi H&uuml;seyin b. Ali&#39;nin (a.s) coşan kanıydı. İlk &ouml;nce halkı ikaz etmeli ve daha sonra bu ikazın ışığında uzun vadeli muhalefetlerini başlatmalıydı. Ve bu ikazın, sert ve keskin tavır dışında ger&ccedil;ekleşmesi imkansızdı.</p>\n\n<p>\n	Bu esaret yolculuğunda İmam Seccad&#39;ın (a.s) rol&uuml; Hz. Zeyneb&#39;in (a.s) rol&uuml;yd&uuml;; yani H&uuml;seyin b. Ali&#39;nin (a.s) inkilabının mesajını duyurmaktı. Halk İmam H&uuml;seyin&#39;in (a.s) ni&ccedil;in ve nasıl şehit edildiğini bilecek olsalar İslam&#39;ın ve Ehl-i Beyt&#39;in davetinin geleceği &ouml;zel bir şekile girecekti ve eğer bilmeyecek olsalar başka bir şekil olacaktı. Buna g&ouml;re, halkı aydınlatmak, bilin&ccedil;lendirmek ve bu bilinci toplumun her k&ouml;şesine yaymak i&ccedil;in b&uuml;t&uuml;n olanakları kullanmak gerekmekteydi. Dolayısıyla İmam Seccad (a.s) Sakine, Fatime-i Suğra, Hz. Zeyneb (s.a) ve diğer esirler gibi (herkes g&uuml;c&uuml; yettiğince) Kerbela kıyamının el&ccedil;isiydi. B&uuml;t&uuml;n g&uuml;&ccedil;ler, İmam H&uuml;seyin&#39;in (a.s) d&ouml;k&uuml;len kanının mesajını t&uuml;m İslam beldelerine, yani Kerbela&#39;dan başlayarak Medine&#39;ye ulaştırmak i&ccedil;in bir araya toplanmalıydı. İmam Seccad (a.s) Medine&#39;ye girdiği zaman halkın g&ouml;zlerinden soru ve şaşkınlık yağdığını g&ouml;r&uuml;nce gelişen olayların ger&ccedil;ek y&uuml;z&uuml;n&uuml; anlatmaya başladı; bu ise yapılması gereken ilk şeydir. Dolayısıyla İmam Seccad&#39;ın (a.s) yaşantısındaki bu kısa d&ouml;nem &ouml;zel bir d&ouml;nemdir.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) yaşantısının diğer b&ouml;l&uuml;m&uuml; Medine&#39;de o şehrin ahalisinden saygıdeğer bir kişi olarak yaşadığı ve işine Resulullah&#39;ın (s.a.a) evinden ve hareminden başladığı zamandan itibaren başlamaktadır. D&ouml;rd&uuml;nc&uuml; masum imam olan İmam Seccad&#39;ın (a.s) programının a&ccedil;ıklığa kavuşması i&ccedil;in bulunduğu zamanın, durum, ortam ve şartları incelemek zorundayız.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) hareketini nasıl ve hangi hedefle ve ne gibi taktiklerle başlattığını bilmek i&ccedil;in biraz hilafet d&uuml;zenine karşı olanların ve Ehl-i Beyt (a.s) taraftarlarının &Uuml;meyyeoğulları halifelerine ilişkin genel durumları hakkında bahsetmek ve Ehl-i Beyt (a.s) taraftarlarının genel durumlarına bir g&ouml;zatmak zorundayız. Ve bu İmam Seccad&#39;ın (a.s) yaşantısında m&uuml;stakil bir b&ouml;l&uuml;md&uuml;r. Bu konuya ayrıntılı olarak girebilirsek İmam Seccad&#39;ın (a.s) yaşamlarında s&ouml;zkonusu edilen ve aklı kurcalayan bir&ccedil;ok soru aydınlığa kavuşacaktır. Ve ondan sonra İmam Seccad&#39;ın (a.s) başlattığı hareketin ve yaptığı işlerin &ouml;zelliklerine değineceğiz.</p>\n\n<h2>\n	Sosyal Ortam</h2>\n\n<p>\n	Kerbela vakıası vuku bulunca, bu haberin ulaştığı t&uuml;m İslam beldelerinde, &ouml;zellikle Hicaz ve Irak&#39;ta şiiler ve Ehl-i Beyt (a.s) taraftarları arasında bir korku ve vahşet ortamı oluştu; zira Yezid&#39;in, kendi hakimiyetini sağlamlaştırmak i&ccedil;in, b&uuml;t&uuml;n m&uuml;sl&uuml;manların nazarında azamet, itibar ve kutsiyetiyle tanınmış olan Resulullah&#39;ın (s.a.a.) torunu H&uuml;seyin b. Ali&#39;yi (a.s) &ouml;ld&uuml;rmeye bile c&uuml;ret edebildiği g&ouml;r&uuml;ld&uuml;. Etkisi Kufe ve Medine&#39;de aşikar olan bu korku bir m&uuml;ddet sonra birka&ccedil; olayın vuku buluşuyla daha da yerleşti. -o olaylardan biri, Hirre olayıydı- ve Ehl-i Beyt&#39;in (a.s) n&uuml;fuz ettiği Hicaz (&ouml;zellikle Medine) ve Irak (bilhassa Kufe) b&ouml;lgelerinde m&uuml;thiş bir korku, dehşet ve sessizlik ortamı oluştu. İrtibat ve ilişkiler zayıfladı ve Ehl-i Beyt (a.s) taraftarı olup &Uuml;meyyeoğullarının hilafetine şiddetle karşı olan kimseler zaaf ve teredd&uuml;de kapıldılar.</p>\n\n<p>\n	İmam Sadık (a.s) kendisinden &ouml;nceki d&ouml;nem hakkında konuştukları zaman, &quot;&Uuml;&ccedil; kişi dışında halk İmam H&uuml;seyin&#39;den (a.s) sonra m&uuml;rted oldular&quot; şeklinde buyurduğu nakledilir. Bazı rivayetlerde de m&uuml;rted olmayanların sayısının beş kişi ve bazılarında da yedi kişi olduğu zikredilmiştir.</p>\n\n<p>\n	Bir rivayette de Ebu Amr-ı Mehdi İmam Seccad&#39;dan (a.s) ş&ouml;yle nakleder: &quot;B&uuml;t&uuml;n Mekke ve Medine&#39;de bizi seven yirmi kişi yoktur.&quot;(1)</p>\n\n<p>\n	Bu iki hadisi nakletmekten amacım İslam d&uuml;nyasının masum imamlara ve Ehl-i Beyt (a.s) taraftarlarına karşı genel durumlarının ortya &ccedil;ıkması i&ccedil;indir; yani bu baskı, Ehl-i Beyt (a.s) taraftarlarının dağınık, perakende, &uuml;mitsiz ve korku i&ccedil;inde yaşamalarına, her hangi bir harekette bulunmalarına imkan vermeyen bir ortam oluşturdu. Ve İmam Sadık (a.s) buyuruyor ki: <strong><em>&quot;Halk birleşerek -yavaş yavaş-&ccedil;oğaldılar.&quot;</em></strong></p>\n\n<h2>\n	Gizli Teşkilat</h2>\n\n<p>\n	Zikrettiğimiz bu meseleyi daha geniş bir şekilde a&ccedil;ıklayacak olursak ş&ouml;yle dememiz gerekir: İmam H&uuml;seyin&#39;in (a..s) şehadetinden sonra halkın i&ccedil;ine biraz korku d&uuml;şt&uuml;; ancak bu korku Ehl-i Beyt (a.s) taraftarlarının teşkilatının d&uuml;zenini tamamen dağıtacak derecede değildi. Zira hatta Kerbela esirlerini Kufe&#39;ye getirdikleri zaman şiilerin teşkilatının varlığını g&ouml;steren bir takım hareketlere rastlanmaktadır.</p>\n\n<p>\n	Elbette Ehl-i Beyt (a.s) taraftarlarının gizli teşkilatından bahsederken maksadımız, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında tanındığı gibi tamamen d&uuml;zenli bir teşkilat değildir; maksadımız halkı birbirine bağlayan, kenetleyen, fedakarlık etmeye zorlayan, gizli &ccedil;alışmalara y&ouml;nlendiren ve sonu&ccedil;ta birbirine bağlı bir oluşumun varlığını g&ouml;steren itikadi ilişkilerdir.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ehl-i Beyt&#39;inin Kufe&#39;de olduğu g&uuml;nlerde, esirlerin hapsedildiği yere bir gece bir taş par&ccedil;ası atıldı.. Taşı yerden aldıklarında ona bir kağıt par&ccedil;asının bağlandığını g&ouml;r&uuml;d&uuml;ler. O kağıt par&ccedil;asında ş&ouml;yle yazılmıştı: Kufe valisi bir adamı Yezid&#39;e g&ouml;ndererek esirlere ne yapması konusunda ondan emir bekliyor. Yarın akşama kadar tekbir sesi duyacak olursanız bilinki burada &ouml;ld&uuml;r&uuml;leceksiniz ve eğer tekbir sesi işitmezseniz daha iyi bir durumda olacaksınız demektir.(2)</p>\n\n<p>\n	Biz bu olayı duyduğumuzda, Ehl-i Beyt (a.s) dostlarından ve bu teşkilatın &uuml;yelerinden bir kişinin İbn-i Ziyad&#39;ın h&uuml;k&uuml;metinde olduğunu, olayları bildiğini, zindana yaklaşabildiğini, esirler hakkında neler d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;n&uuml; ve ne gibi &ouml;ng&ouml;r&uuml;lerin ileri s&uuml;r&uuml;ld&uuml;ğ&uuml;nden haberdar olduğunu ve haberi tekbir sesiyle Ehl-i Beyt&#39;e (a.s) ulaştırabileceğini ve bu sıkı tutumlarla birlikte b&ouml;yle şeylerin de olduğunu pekala anlıyoruz.</p>\n\n<p>\n	Diğer bir &ouml;rnek de k&ouml;r olan Abdullah b. Afif-i Ezudi&#39;nin hikayesidir: Abdullah b. Afif, esirler Kufe&#39;ye g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;nde tepki g&ouml;sterdi ve bu tepkisi şehadetiyle sonu&ccedil;landı. İster Şam&#39;da ve ister Kufe&#39;de olsun b&ouml;yle insanlara rastlanıyordu; esirlerle karşılaştıklarında onlara karşı ilgi ve sevgilerini belirtiyor veya birbirlerini kınıyorlardı. (Yezid&#39;in ve İbn-i Ziyad&#39;ın meclislerinde b&ouml;yle olaylar vuku bulmuştur)</p>\n\n<p>\n	Demek ki v&uuml;cuda getirilen vahşet ve baskı ortamı Ehl-i Beyt (a.s) taraftarlarının varlığını tamamen dağıtacak ve onları dağınıklık ve zaafa uğratacak derecede değildi; ancak zamanın ge&ccedil;mesiyle baskıları artıran diğer olaylar da vuku buldu.</p>\n\n<p>\n	Bu ka&ccedil; yıl i&ccedil;erisinde -o &ouml;nemli ve yıkıcı hadise vuku bulmadan &ouml;nce- şiiler işlerine d&uuml;zen verme ve &ouml;nceki intizamlarını tekrar ele ge&ccedil;irme yolunda &ccedil;aba harcıyorlardı. Bu konuda Taberi diyor ki:</p>\n\n<p>\n	&quot;O insanlar (şiiler) savaş aletleri topluyor ve kendilerini savaşa hazırlıyorlardı ve gizlice ister şii olsun ve ister olmasın halkı H&uuml;seyin b. Ali&#39;nin (a.s) intikamını almaya davet ediyorlardı, halk da grup grup onlara katılıyordu. Bu durum Yezid b. Muaviye &ouml;l&uuml;nceye kadar devam etti.&quot;</p>\n\n<p>\n	Buna g&ouml;re, baskı ve zulm&uuml;n olduk&ccedil;a fazla olmasına rağmen -Taberi&#39;nin de naklettiği gibi- bu t&uuml;r hareketlerin de olduğunu g&ouml;r&uuml;yoruz. Belki de bundan dolayıdır ki, <em>Cihad-ı Şia </em>adlı kitabın yazarı kendisi şii olmayıp İmam Seccad (a.s) hakkında ki g&ouml;r&uuml;şleri ger&ccedil;ek&ccedil;i olmadığı halde hakikati idrak etmiştir; o ş&ouml;yle naklediyor:</p>\n\n<p>\n	&quot;Şiilerden bir grup İmam H&uuml;seyin&#39;in (a.s) şehadetinden sonra d&uuml;zenli bir teşkilat halini aldılar; inan&ccedil; ortaklığı ve siyasi ilişkiler onları birbirlerine kenetliyordu. Onların toplulukları, rehberleri ve askeri g&uuml;&ccedil;leri vardı. Cemaat-ı Tevvabin (t&ouml;vbe edenler cemaatı) bu teşkilatın ilk mazharıdır...&quot;</p>\n\n<p>\n	Buna g&ouml;re, Ehl-i Beyt taraftarlarının teşkilatının Kerbela vakıası neticesinde zaafa uğramasına rağmen yine de bu teşkilatın &quot;Hirre vakıası&quot; vuku buluncaya kadar toparlanmak i&ccedil;in faaliyet g&ouml;sterdiğini g&ouml;r&uuml;yoruz. Bence Şia tarihinde &quot;Hirre vakıası&quot; b&uuml;y&uuml;k darbe indiren &ccedil;ok &ouml;nemli bir d&ouml;n&uuml;m noktasıdır.</p>\n\n<p>\n	Hirre vakıası Hicret&#39;in 63. yılında vuku buldu. Olay &ouml;zet olarak ş&ouml;yledir: Hicret&#39;in 62. yılında &Uuml;meyyeoğullarından tecr&uuml;besiz bir gen&ccedil; Medine valisi oldu. O Medine şiilerinin g&ouml;nl&uuml;n&uuml; almak i&ccedil;in Medine halkından bazılarını Yezid&#39;le g&ouml;r&uuml;şmeye davet etti. M&uuml;sl&uuml;manların ileri gelenlerinden, sahabeden bazısı ve Medine&#39;nin b&uuml;y&uuml;klerinden birka&ccedil;ını, bu ihtilafların azalması i&ccedil;in Şam&#39;a giderek Yezid&#39;le g&ouml;r&uuml;şmeye davet etti. Onlar da Şam&#39;a giderek Yezid&#39;le g&ouml;r&uuml;şt&uuml;ler, Yezid tarafından ağırlandılar ve birka&ccedil; g&uuml;n orada misafir oldular. Yezid onların her birine &ccedil;ok miktarda para verdi (50 bin, 100 bin dirhem civarında), onlar Medine&#39;ye geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Medine&#39;ye d&ouml;nd&uuml;klerinde Yezid&#39;in sarayında vuku bulan Fısk-ı F&uuml;c&uuml;ru anlatarak Yezid&#39;i tenkid etmeye başladılar. Mesele onların arzularının tam aksine oldu. Yezid&#39;in sarayına gidenler Yezid&#39;i &ouml;vmek, medhetmek yerine halkı Yezid&#39;in cinayetleri hakkında bilin&ccedil;lendirdiler ve dediler ki: Yezid şarap i&ccedil;en, k&ouml;peklerle oynayan, t&uuml;rl&uuml; t&uuml;rl&uuml; fısk ve f&uuml;cur işleyen bir kişidir. B&ouml;yle birisi nasıl m&uuml;sl&uuml;manların halifesi olabilir. Biz onu hilafetten azlettik.</p>\n\n<p>\n	Medine&#39;nin ileri gelenlerinden olan Abdullah b. Hanzele (3)&nbsp;halkın &ouml;nderliğini &uuml;stlenerek Yezid&#39;e karşı kıyam etti, Yezid&#39;i azlederek halkı kendisine davet etti.</p>\n\n<p>\n	Bu hareket Yezid&#39;in karşı tepki g&ouml;stermesine sebep oldu. Emevi&#39;lerin komutanlarından olan &quot;M&uuml;slim b. Ukba&quot;yı birka&ccedil; b&ouml;l&uuml;k askerle Medine&#39;ye g&ouml;nderdi ve Medine halkını yatıştırmasını istedi. M&uuml;slim b. Ukba Medine&#39;ye gelerek halkın mukavemetini kırmak i&ccedil;in bir&ccedil;ak g&uuml;n Medine&#39;yi muhasara etti. Daha sonra şehre girerek İslam tarihinde eşine az rastlanan katliam ve zul&uuml;mler etti.</p>\n\n<p>\n	Onun bu aşırı katliamından dolayı, ona &quot;Musrif (israf eden ve aşırı giden)&quot; adını taktılar ve bundan sonra o &quot;Musrif b. Ukba&quot; diye &ccedil;ağrıldı. Hirre vakıasının olayları &ccedil;ok fazladır ve ben onların hepsini a&ccedil;ıklamak istemiyorum; fakat şunu s&ouml;yliyeyim ki, o vakıa Ehl-i Beyt (a.s) taraftarları ve dostlarının i&ccedil;lerine korku d&uuml;ş&uuml;ren en b&uuml;y&uuml;k olaydı. &Ouml;zellikle de Ehl-i Beyt&#39;in Medine&#39;deki dostlarından bir grubu ka&ccedil;tı, bir grubu &ouml;ld&uuml;r&uuml;ld&uuml; ve Abdullah b. Hanzele gibi yakın dostlarından bir grubu da şehid oldular ve yerleri boş kaldı. Bu haber b&uuml;t&uuml;n aleme yayıldı ve &Uuml;meyyeoğulları&#39;nın bu t&uuml;r hareketler karşısında şiddetli bir şekilde tepki g&ouml;sterdiği ve musamahak&acirc;r davranmadığı anlaşıldı.</p>\n\n<p>\n	Yine Ehl-i Beyt taraftarlarının ezilmesine ve zaafa uğramasına sebep olan diğer bir vakıa da &quot;Muhtar&quot;&#39;ın Kufe&#39;de şehadete erişmesi ve Abdulmelik b. Mervan&#39;ın b&uuml;t&uuml;n İslam alemine musallat olmasıdır.</p>\n\n<p>\n	Yezid&#39;in &ouml;l&uuml;m&uuml;nden sonra Muaviye b. Yezid hilafete ge&ccedil;ti ve &uuml;&ccedil; ay h&uuml;k&uuml;met etti. Ondan sonra Mervan b. Hakem hilafete ge&ccedil;erek iki yıl veya daha az h&uuml;k&uuml;met s&uuml;rd&uuml; ve sonra da &Uuml;meyyeoğulları halifelerinin en tedbirlileriden olan Abdulmelik b. Mervan hilafeti ele ge&ccedil;irdi.</p>\n\n<p>\n	Abdulmelik b&uuml;t&uuml;n İslam alemini ele ge&ccedil;irerek korku ve vahşet dolu bir hakimiyet oluşturdu.</p>\n\n<p>\n	Abdulmelik&#39;in hakimiyeti rakiplerinin ortadan kalkmasına bağlıydı. Ehl-i Beyt&#39;in mazharı olan Muhtar Abdulmelik hilafete ge&ccedil;meden &ouml;nce Mus&#39;ab b. Z&uuml;beyr tarafından ortadan kaldırıldı. Fakat Abdulmelik, Muhtar&#39;ın hareketini izleyecek olan hareketlere ve diğer şii hareketlerine son vermek istiyordu. Ve ger&ccedil;ekte Ehl-i Beyt (a.s) taraftarları, Irak&#39;ta ve &ouml;zellikle o zamanın b&uuml;y&uuml;k şii merkezlerinden olan Kufe&#39;de duraklayarak sessiz kalmayı tercih ettiler.</p>\n\n<p>\n	Bu gibi olaylar Aşura vakıasından başlamış ve onu diğer hareketler izlemiştir. Hirre vakıası, Irak&#39;taki Tevvabin hareketinin(4)&nbsp;bastırılması, Muhtar&#39;ın şehadeti, İbrahim b. Malik-i Eşteri Nehai&#39;nin şehadeti ve Şia&#39;nın diğer ileri gelenlerinin şehadeti bu olaylardandır; bu kişilerin şehadetinden sonra ister Medine&#39;de ve ister Ehl-i Beyt (a.s) dostlarının merkezi olan Kufe&#39;de olsun kıyamlar bastırıldı ve İslam aleminde Ehl-i Beyt dostlarına karşı sıkı bir baskı oluşturuldu ve Ehl-i Beyt (a.s) taraftarları son derece garip ve yalnız kaldılar.</p>\n\n<h2>\n	Baskı Devrelerinde İmam Seccad&#39;ın (a.s) Tutumu</h2>\n\n<p>\n	Bazıları, İmam Seccad&#39;ın (a.s) &Uuml;meyyeoğulları&#39;na karşı direnmek isteseydi onun da &Uuml;meyyeoğulları&#39;yla muhalefet etmesi veya Muhtar&#39;a ve Abdullah b. Hanzele&#39;ye katılması ya da onlara &ouml;nderlik ederek a&ccedil;ık&ccedil;a silahlı direnişte bulunmasının gerektiğini sanıyorlar. Fakat İmam Seccad&#39;ın (a.s) bulunduğu zaman şartlarını nazara alacak olursak ilerde değineceğimiz masum İmamların hedeflerine nazaran bunun yanlış bir fikir olduğu a&ccedil;ıklığa kavuşur.</p>\n\n<p>\n	Eğer başta İmam Seccad (a.s) olmak &uuml;zere masum İmamlar o şartlarda b&ouml;yle a&ccedil;ık hareketlerde bulunacak olsalardı kesinlikle şiiliğin k&ouml;k&uuml; kazınmış olur ve sonraki devrelerde Ehl-i Beyt (a.s) mektebinin, velayet ve imamet sisteminin ilerlemesi i&ccedil;in hi&ccedil; bir ortam kalmaz, hepsi mahvolur ve ortadan kalkardı. Dolayısıyla İmam Seccad&#39;ın (a.s) Muhtar&#39;ın kıyamında onlarla birlikte ve onların yanında olduğunu bildirmediğini g&ouml;r&uuml;yoruz. Ger&ccedil;i bazı rivayetlerde İmam Seccad&#39;ın (a.s) Muhtar ile gizli ilişkilerinin olduğu bildirilmişse de, yine de onunla a&ccedil;ık ilişkide bulunmadığında hi&ccedil; ş&uuml;phe yoktur ve hatta bazı rivayetlerde İmam Seccad&#39;ın (a.s) Muhtar hakkında k&ouml;t&uuml; şeyler s&ouml;ylediği de ge&ccedil;miştir ve onların ilişkilerinin bilinmemesi i&ccedil;in İmam&#39;ın takiyye ederek b&ouml;yle davranması &ccedil;ok doğal bir şeydir.</p>\n\n<p>\n	Elbette eğer Muhtar zafere kavuşsaydı h&uuml;k&uuml;meti Ehl-i Beyt&#39;e (a.s) bırakırdı. Zafere ulaşamadığı takdirde de onunla İmam Seccad (a.s) arasında a&ccedil;ık bir ilişki olsaydı kesinlikle Muhtar&#39;ın başına gelenler İmam Seccad&#39;ın (a.s) ve Medine şiilerinin de başına gelir ve şiiliğin ilerleyişinin &ouml;n&uuml; alınırdı.</p>\n\n<p>\n	Bir rivayette nakledildiğine g&ouml;re M&uuml;slim b. Ukba Hirre olayında Medine&#39;ye geldiğinde herkesten &ouml;nce ilk olarak Ali b. H&uuml;seyin&#39;in (a.s) onun gazabına uğrayacağında kimsenin ş&uuml;phesi yoktu. Fakat İmam Seccad (a.s) tedbirli ve hekimane davranarak bu belayı başından defetti ve b&ouml;ylece kalmasıyla şiiliğin esas ekseni baki kaldı.</p>\n\n<p>\n	Elbette başta Bihar-&uuml;l Envar olmak &uuml;zere bazı kitaplarda İmam Seccad&#39;ın (a.s) M&uuml;slim b. Ukba&#39;nın karşısında aşırı şekilde yumuşak olduğunu g&ouml;steren rivayetler de vardır ki, şu delillerle bu rivayetleri kesinlikle yalanlıyorum:</p>\n\n<p>\n	1- Bu hadislerin senedi sahih değildir.</p>\n\n<p>\n	2- Bu rivayetleri anlam a&ccedil;ısından yalanlayan diğer rivayetler de vardır.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) M&uuml;slim b. Ukba ile g&ouml;r&uuml;şmesi hakkında birbiriyle uyuşmayan muhtelif rivayetler vardır. Ancak onlardan bazıları İmamlardan nakledilen rivayet metoduyla daha fazla uyuştukları i&ccedil;in tabii olarak biz onları kabul ediyoruz. Bu durumda onların karşısında yeralan diğer rivayetler tamamen reddedilecektir ve benim, o rivayetlerin sahih olmadığından hi&ccedil; ş&uuml;phem yoktur.</p>\n\n<p>\n	Bazı rivayetlerde g&ouml;ze &ccedil;arpan b&ouml;yle hareketler imam Seccad&#39;dan (a.s) g&ouml;r&uuml;lmemiştir; ancak İmam&#39;ın M&uuml;slim b. Ukba&#39;ya karşı sert ve d&uuml;şmanca davranmadığında da ş&uuml;phe yoktur. Zira &ouml;yle davranacak olsaydı kesinlikle İmam&#39;ı (a.s) &ouml;ld&uuml;rt&uuml;rd&uuml; ve bu da İmam Seccad (a.s) tarafından s&uuml;rd&uuml;r&uuml;lmesi gereken İmam H&uuml;seyin&#39;in (a.s) hareketinin yeni şartlarda s&uuml;rd&uuml;r&uuml;lmesi i&ccedil;in telafi edilmez bir zarara yol a&ccedil;ar. İşte bu y&uuml;zden İmam Seccad&#39;a (a.s) dokunmadılar ve İmam Sadık&#39;tan (a.s) nakledilen bir rivayette olduğu gibi halk yavaş yavaş Ehl-i Beyt&#39;e (a.s) tabi oldular ve &ccedil;oğaldılar. İmam Seccad&#39;ın (a.s) faaliyeti ger&ccedil;ekte b&ouml;yle zor, uygun olmayan ve s&uuml;rd&uuml;r&uuml;lmesi imkansız olan bir ortamda başlıyor.</p>\n\n<p>\n	Elbette İmam Seccad&#39;ın (a.s) otuz beş yıllık imametinin &ccedil;oğunluğunu teşkil eden Abdulmelik d&ouml;neminde, İmam (a.s) sıkı bir şekilde g&ouml;zaltında bulunduruluyordu; İmam Seccad&#39;ın (a.s) yaşam durumunu -hatta ailevi ve &ouml;zel meselelerini- raporlamaları&nbsp; i&ccedil;in casuslar yerleştirilmişti.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) bir cariyesi vardı. İmam onu azad ettikten sonra onunla evlendi. Bu haber Abdulmelik&#39;e ulaşınca İmam&#39;a (a.s) bir mektup yazarak mektubunda bu olaydan dolayı İmam&#39;la alay etti ve bu hareketiyle İmam&#39;ı g&ouml;z altında bulundurduğunu ve onun hayatıyla ilgili olaylardan haberdar olduğunu anlatmak istedi. Ve ayrıca İmam&#39;la aynı kandan ve aynı tayfadan olduğunu iddia ederek onunla m&uuml;nazara etmeye &ccedil;alıştı. Mektubunda yazmıştı ki, Bu iş Kureyş&#39;in &ouml;rf ve adabıyla &ccedil;elişmektedir ve sen de Kureyş&#39;ten olduğun i&ccedil;in b&ouml;yle bir işe girişmemeliydin! Elbette İmam Seccad (a.s) ona &ccedil;ok sert bir cevap veriyor ve Abdulmelik&#39;in bu yarı dost ve yarı d&uuml;şmanca davranışını hi&ccedil; de iyi karşılamadığını ortaya koyuyordu.</p>\n\n<p>\n	Bu olay, İmam Seccad (a.s) işlerini biraz ilerlettikten sonra vuku buluyor.</p>\n\n<h2>\n	İmam&#39;ın (a.s) Hedefi</h2>\n\n<p>\n	İmam Seccad&#39;ın (a.s) &ccedil;alışma ortamının durumu a&ccedil;ıklığa kavuştu. Şimdi İmam bu ortamda ve bu durumda &ccedil;alışmasını başlatmak istiyor. Burada masum imamların hedef ve metodlarına kısaca değinmek zorundayım, daha sonra da bu metodla, İmam Seccad&#39;ın (a.s) yaşamının ayrıntılarına değineceğim.</p>\n\n<p>\n	Ş&uuml;phesiz İmam Seccad&#39;ın nihai hedefi İslam h&uuml;k&uuml;meti kurmaktı. İmam Sadık&#39;tan (a.s) nakledilen rivayette ge&ccedil;tiği gibi Allah Teala İslam h&uuml;k&uuml;meti i&ccedil;in Hicret&#39;in 70. yılını mukarrar kılmıştı ve Hicret&#39;in 60. yılında İmam H&uuml;seyin (a.s) şehid olunca bunu Hicret&#39;in 147-148. yıllarına erteledi. Bu İmam Seccad&#39;ın (a.s) ve diğer masum imamların (a.s) nihai hedeflerinin bir İslam h&uuml;k&uuml;meti oluşturmak olduğunu g&ouml;stermektedir. Fakat o şartlarda İslam h&uuml;k&uuml;meti nasıl kurulabilirdi ki? Bu iş i&ccedil;in birka&ccedil; şeye ihtiya&ccedil; vardı:</p>\n\n<p>\n	1- Masum imamların taşıdığı ve İslam h&uuml;k&uuml;metinin temelini oluşturacak olan ger&ccedil;ek İslam yazılmalı, ders verilmeli ve yayılmalıydı.</p>\n\n<p>\n	Uzun yıllar boyunca İslam toplumu doğru İslami d&uuml;ş&uuml;nceden uzak kaldıktan sonra, halk arasında fikri ortam hazırlanmadan ve o temel h&uuml;k&uuml;mler derlenmeden İslami h&uuml;k&uuml;m ve esaslara dayalı bir h&uuml;k&uuml;met kurmak m&uuml;mk&uuml;n m&uuml;yd&uuml;?</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) en b&uuml;y&uuml;k programı, temel İslami fikirleri, yani tevhidi, n&uuml;b&uuml;vveti, insanın manevi makamını, insanın Allah Teala ile irtibatını ve diğer şeyleri a&ccedil;ıklamaktı ve Sahife-i Seccadiyye&#39;nin en &ouml;nemli y&ouml;n&uuml; buydu. İlk &ouml;nce Sahife-i Seccadiye&#39;yi ve sonra da o zamanın insanlarının İslami d&uuml;ş&uuml;nce durumlarını nazara alacak olursanız bunların birbirlerinden ne kadar uzak olduğunu g&ouml;r&uuml;rs&uuml;n&uuml;z. İslam d&uuml;nyasının b&uuml;t&uuml;n insanları maddiyat peşindeyken ve maddi hareket ve hedeflere doğru y&ouml;nelmişlerken, zamanın halifesi olan Abdulmelik b. Mervan&#39;dan tutun, başta Muhammed b. Şehab-ı Zuhri olmak &uuml;zere ve etrafında olan alimlere kadar herkes egoistlik ve maddiyat peşindeyken İmam Seccad (a.s) halka ş&ouml;yle hitap ediyor:</p>\n\n<p>\n	<strong>&quot;Acaba şu k&ouml;peğin ağzını s&uuml;rd&uuml;ğ&uuml; şeyi ehline bırakacak &ouml;zg&uuml;r bir insan yok mu?&quot;</strong></p>\n\n<p>\n	Bu c&uuml;mlede verilmek istenen islami d&uuml;ş&uuml;nce şundan ibarettir: Maneviyatı hedef edinmek, manevi ve İslami değerlere kavuşmak doğrultusunda hareket etmek ve insanı Allah Teala ve m&uuml;kellefiyetlerine y&ouml;neltmek İmam Zeyn-el Abidin&#39;in (a.s) <em>Sahife-i Seccadiye</em>&#39;sinde toplanan duaları vasıtasıyla insanlara vermek istediği mesajıydı. Ve bu ise o d&ouml;nem halkının maddi hareketini oluşturduğu şeyin tam karşısında yeralmaktaydı. Bunu sadece bir &ouml;rnek olarak beyan ettim ve İmam Seccad (a.s), sonucu doğru İslami d&uuml;ş&uuml;ncelerin ger&ccedil;ek anlamıyla İslami toplumda mahfuz kalması ve yok olmaması olan bu gibi temel girişimlerin ekseniydi. Bu İmam Seccad&#39;ın (a.s) giriştiği ilk işiydi.</p>\n\n<p>\n	2- Halkı, Ehl-i Beyt&#39;in hakkaniyeti konusunda aydınlatmak. Yıllarca, İmam Seccad&#39;ın (a.s) zamanına kadar Peygamber&#39;in Ehl-i Beyt&#39;i aleyhine yapılan tebliğler ayyuka &ccedil;ıkmış ve İslam d&uuml;nyasını doldurmuştu, ayrıca Ehl-i Beyt&#39;e (a.s) muhalif cephenin &ouml;nderleri Resulullah&#39;ın (s.a.a) dilinden Ehl-i Beyt (a.s) imamlarını yerici &ccedil;ok sayıda hadisler uydurulmuş ve halk arasında yaymışlardı. Avam halkın ise Ehl-i Beyt&#39;in (a.s) manevi ve ger&ccedil;ek makamı hakkında bilgileri yoktu. Bu şartlarda Ehl-i Beyt (a.s) aracılığıyla bir h&uuml;k&uuml;metin kurulması m&uuml;mk&uuml;n olabilir miydi?</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) &ouml;nemli hareketlerinden bir diğeri de halkı Ehl-i Beyt&#39;in (a.s) hakkaniyeti konusunda aydınlatmak, velayet, imamet ve h&uuml;k&uuml;metin Ehl-i Beyt&#39;in (a.s) hakkı olduğunu ve Peygamber&#39;in ger&ccedil;ek halifelerinin kendileri olduğunu a&ccedil;ıklamaktı. Bu konu İslami akidenin bir par&ccedil;ası olmasıyla birlikte siyasi bir mahiyeti de vardı; yani hakim g&uuml;ce karşı siyasi bir hareketti de.</p>\n\n<p>\n	3- İmam Seccad (a.s) gelecekteki siyasi hareketlerin ekseni olacak bir teşkilat oluşturmalıydı. İnsanların zul&uuml;m, maddi ve manevi baskılar sonucu ferdi &ccedil;alışma ve dağınıklığa alıştığı bir toplumda, &ouml;zellikle Şia&#39;nın aşırı derecede baskı ve korku sonucu irtibatlarının zayıfladığı bir ortamda, İmam Seccad (a.s) tek başına veya d&uuml;zensiz bir grupla, &ccedil;alışmalarını nasıl başlatabilirdi?</p>\n\n<p>\n	Bu y&uuml;zden, İmam Seccad&#39;ın (a.s) &ccedil;abasının bir b&ouml;l&uuml;m&uuml; de şii teşkilatlarını yeniden faal duruma ge&ccedil;irmekti. Yani, Hz. Ali&#39;nin (a.s) zamanında varolan ve daha sonra Kerbela vakıasında, Hirre vakıasında ve Muhtar&#39;ın kıyamında ortamları takriben yok olan şeyi yeniden harekete ge&ccedil;irmeye &ccedil;alışıyordu.</p>\n\n<p>\n	Kısaca s&ouml;yleyecek olursak İmam Seccad&#39;ın (a.s) &uuml;&ccedil; temel işi vardı:</p>\n\n<p>\n	Birincisi: İslami d&uuml;ş&uuml;ncenin tahrif oluşu ve unutuluşundan uzun bir zaman ge&ccedil;tikten sonra bu d&uuml;ş&uuml;nceyi doğru ve Allah&#39;ın indirdiği gibi sunmak.</p>\n\n<p>\n	İkincisi: Ehl-İ Beyt&#39;in (a.s) hakkaniyetini ve onların hilafet, velayet ve imamete layık olduklarını ispatlamak.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Ehl-i Beyt (a.s) taraftarları i&ccedil;in d&uuml;zenli bir teşkilat oluşturmak.</p>\n\n<p>\n	Bizim incelememiz gereken bu &uuml;&ccedil; temel konudur. İmam Seccad&#39;ın (a.s) zamanında bunlardan hangisinin &uuml;zerinde &ccedil;alışılmaktaydı. Bu &uuml;&ccedil; temel ilkenin dışında diğer işler de vardı. Mesela sessizliği biraz da olsa kırmak i&ccedil;in zaman zaman İmam (a.s) tarafından veya İmam&#39;ın (a.s) taraftarları tarafından yapılan bazı haraketler gibi.</p>\n\n<p>\n	&Ccedil;eşitli olaylarda İmam&#39;ın (a.s) taraftarları veya İmam&#39;ın (a.s) kendisi&#39;nin toplumda bazı a&ccedil;ıklamalarda bulunduklarını g&ouml;r&uuml;yoruz (elbette bu g&uuml;&ccedil;lendikleri zamanlara mahsustur). Bu a&ccedil;ıklamalar sadece bu baskı ortamını yok etmek i&ccedil;indi. Bu ileride &ouml;rneklerine değineceğimiz temel olmayan işlerden biridir.</p>\n\n<p>\n	Temel olmayan işlerden bir diğeri de h&uuml;kumete veya h&uuml;kumete bağlı olanlara karşı koymaktı. &Ouml;rneğin, defalarca İmam Seccad (a.s) ve Abdulmelik arasında vuku bulan olaylar, İmam Seccad&#39;la (a.s) Muhammed b. Şehab-i Zuhri gibi h&uuml;kumete bağlı olan saray alimleri arasında vuku bulan olaylar; yine Ehl-i Beyt (a.s) dostları ve ge&ccedil;miş halifeler arasında başg&ouml;steren &ccedil;arpışmalar gibi; but&uuml;n bunlar &ccedil;evreyi kaplayan o baskı ve zul&uuml;m atmosferinin az da olsa dağılması i&ccedil;indi. Daha sonra Allah izin verirse bunların ayrıntılarını anlatmaya &ccedil;alışacağım.</p>\n\n<p>\n	Benim burada beyan ettiğim kadar ahlaki rivayetlere, &ouml;ğ&uuml;t-nasihatlara, mektuplara ve İmam Seccad&#39;dan (a.s) nakledilen diğer rivayetlere veya İmam Seccad&#39;ın (a.s) hayatında olan davranışlarına bakacak olursanız b&uuml;t&uuml;n bunlar sizin yanınızda anlam kazanacaklar; yani İmam Zeyn-ul Abidin&#39;in (a.s) b&uuml;t&uuml;n a&ccedil;ıklama ve davranışları yukarıda işaret ettiğimiz bu &uuml;&ccedil; temel şeyden birisi &ccedil;er&ccedil;evesinde değerlendirilebilir ve neticede bunların hepsinin İslam hakimiyetini sağlamak i&ccedil;in olduğunu g&ouml;r&uuml;rs&uuml;n&uuml;z. Elbette İmam&#39;ın (a.s) maksadı İslam hakimiyetini kendi zamanında kurmak değildi; &ccedil;&uuml;nk&uuml; İslam h&uuml;k&uuml;metinin gelecekte -yani ihtimalen İmam Sadık&#39;ın (a.s) zamanında- kurulacağını biliyordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- <em>Bihar-&uuml;l Envar</em>, c.46, s.143; <em>Şerh-&uuml; Nehc-&uuml;l Belağa</em> -İbn-i Ebi-l Hadid, c.4, s.104.</p>\n\n<p>\n	2- Bu hikayeyi İbn-i Esir, <em>el-Kamil</em> adlı tarih kitabında nakletmiştir.</p>\n\n<p>\n	3- Hanzele, evlendiği gecenin sabahı Resulullah&#39;ın (s.a.a) ordusuna karışan ve Uhud savaşında şehid olan meleklerin kendisine gusul verdiği gen&ccedil;tir; dolayısıyla kendisine Hanzele Gasil-&uuml;l Melaike (meleklerin gusul verdiği Hanzele) lakabıyla meşhurdur.</p>\n\n<p>\n	4- Tevvabin&#39;lerin hareketi, Kerbela vakıasına karşı bir tepki olarak Kufe&#39;de başlatılmıştır. İmam H&uuml;seyin&#39;in (a.s) şehadetinden sonra Ehl-i Beyt (a.s) taraftarlarından bazıları İmam H&uuml;seyin&#39;in (a.s) davetine m&uuml;sbet cevap vermeyip o hazrete yardım etmek i&ccedil;in savaşa katılmayanlar birbirlerini kınamaya başladılar ve bu g&uuml;nahı İmam H&uuml;seyin&#39;in (a.s) d&uuml;şman ve katillerinden intikamını almaktan başka hi&ccedil; birşeyin temizlemeyeceğini g&ouml;r&uuml;nce Kufe&#39;ye gelerek Ehl-i Beyt (a.s) dostlarından beş kişiyle oturup konuşup anlaştılar ve S&uuml;leyman b. Sadr-i Huzai&#39;nin rehberliğinde silahlı kıyama kalkıştılar.</p>\n\n<p>\n	Hicret&#39;in 65&#39;inde Rabiussani ayının 25. g&uuml;n&uuml; perşembe akşamı İmam H&uuml;seyin&#39;in (a.s) mezarını ziyaret ederek eşi g&ouml;r&uuml;lmemiş bir şekilde ağlayıp feryat etmeye başladılar. Daha sonra veda edip oradan ayrılarak egemen g&uuml;ce karşı savaşmak i&ccedil;in Şam&#39;a doğru hareket ettiler ve &Uuml;meyyeoğulları&#39;yla savaşta hepsi &ouml;ld&uuml;r&uuml;ld&uuml;ler.</p>\n\n<p>\n	Tevvabinler&#39;in haraketinde dikkat &ccedil;eken bir nokta onların Kufe&#39;den Şam&#39;a hareket etmeleriyle&nbsp; İmam H&uuml;seyin&#39;in (a.s) katlinden birinci derecede Kufe&#39;deki bir kişi ve bir grubun sorumlu olmadığını, bilakis İmam H&uuml;seyin&#39;i (a.s) şehid edenin baştaki Emevi saltanatı olduğunu&nbsp; g&ouml;stermeleriydi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	&nbsp;</p>','İmam Zeynulabidin\'in (A.S) Hayatına Kısa Bir Bakış','','publish','closed','open','','imam-zeynulabidinin-a-s-hayatina-kisa-bir-bakis','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2848',0,'post','',0),(2849,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Kimlik bilgisi</p>\n\n<p>\n	Adı: Muhammed</p>\n\n<p>\n	K&uuml;nyesi :&nbsp; Ebu Cafer</p>\n\n<p>\n	Lakabı :&nbsp; Bakır</p>\n\n<p>\n	Baba adı : Ali ibn H&uuml;seyin</p>\n\n<p>\n	Anne adı: Fatıma bint Hasan</p>\n\n<p>\n	Doğum yeri: Medine</p>\n\n<p>\n	Doğum tarihi: 1 Recep&nbsp; 57.h.</p>\n\n<p>\n	Peygambere (s.a.a) olan yakınlığı: Torunu</p>\n\n<p>\n	Şehadet yılı :7 Z.Hicce 104 veya 107 h.</p>\n\n<p>\n	Şehadet yeri : Medine :</p>\n\n<p>\n	Şehadet sebebi : Emeviler&#39;den İbrahim bin Velid&#39;in zehirlemesi</p>\n\n<h2>\n	&nbsp;&nbsp;&Ccedil;ocukluk d&ouml;nemi</h2>\n\n<p>\n	&nbsp; İmam Bakır (as) d&ouml;rt yaşına kadar&nbsp; Medine&#39;de idi Muaviye&#39;nin &ouml;lmesi ve Yezid&#39;in baskılarının başlaması ile İmam H&uuml;seyin ve babası ile beraber Mekke&#39;ye ve daha sonra Kufe&#39;ye hareket etti ve Kerbela&#39;daki Ehlibeyt katliyamına d&ouml;rt yaşında şahit oldu ve daha o yaşlarda uzun yolculukların ve esaretin sıkıntılarını tattı.</p>\n\n<p>\n	&nbsp;&nbsp;İmam Bakır (a.s)&rsquo;ın değerli babasının ismi İmam Zeyn&rsquo;ul- Abidin (a.s), değerli annesinin ismi ise İmam Hasan (a.s)&rsquo;ın kızı Fatıma&rsquo;dır. Bu y&uuml;zden&nbsp; İmam Bakır (a.s)&rsquo;a, baba ve anne tarafından, hem Haşimi, hem de Alevi demişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;İmam Sadık (a.s), İmam Bakır (a.s)&rsquo;ın annesi Fatıma hakkında ş&ouml;yle buyurmuştur: &ldquo;O, Sıddika (doğru konuşan) biri idi. &Acirc;l-i Hasan (İmam Hasan -a.s-) evlatları arasında onun gibi bir kadın g&ouml;r&uuml;lmemiştir.&rdquo;</p>\n\n<p>\n	&nbsp;Hazretin en meşhur lakabı, Resulullah (s.a.a) tarafından kendisine verilen &ldquo;Bakır&rdquo; lakabıdır. Cabir bin Cufi, İmam Bakır&rsquo;a bu lakabın verilmesinin sebebini ş&ouml;yle a&ccedil;ıklamıştır: &ldquo;İnnehu bekar&rsquo;el- ilme bakren&rdquo; yani İmam Bakır (a.s) ilmi tam manasıyla yarıp a&ccedil;ıklamıştır.</p>\n\n<p>\n	&nbsp;İmam Bakır (a.s), &ouml;mr&uuml;n&uuml;n &uuml;&ccedil; yılını İmam H&uuml;seyin (a.s)&rsquo;ın imameti d&ouml;neminde, otuz sekiz yılını da değerli babasının yanında ge&ccedil;irmiştir. Hicretin 95. yılında değerli babası İmam Seccad (a.s)&rsquo;ın vefat etmesiyle Hazretin İmamet d&ouml;nemi başlamıştır.</p>\n\n<h2>\n	&nbsp;İmamet d&ouml;nemi</h2>\n\n<p>\n	&nbsp;Bu verimli d&ouml;nem, oğlu İmam Sadık (a.s)&rsquo;ın tanıklığıyla 19 yıl iki ay s&uuml;rm&uuml;şt&uuml;r. Bu d&ouml;nem Emevi halifelerinden olan Velid bin Abdulmelik (H. K. 96), S&uuml;leyman bin Abdulmelik (H. K. 101), Yezid bin Abdulmelik (H. K. 105) ve Hişam bin Abdulmelik (H. K. 125)&rsquo;in h&uuml;k&uuml;mdarlıkları d&ouml;nemine rastlamaktadır</p>\n\n<p>\n	&nbsp; Bu d&ouml;nem Emevi kendi aralarında ve onlarla&nbsp; Abbasiler arasındaki hilafet ve saltanat &ccedil;ekişmesi y&uuml;z&uuml;nden Ehlibeyt&#39;ten gafil olmuş ve &ccedil;alışmalarına nezaret edememişlerdir, İmam Bakır (as)&#39;da bu fırsatı değerlendirerek Ehlibeyt mektebini halka anlatmış, Kuranı ve S&uuml;nneti hakkıyla beyan etmişlerdir</p>\n\n<p>\n	&nbsp;Kerbela vakıasının meydana gelişi ve Ehl-i Beyt&#39;in mazlumiyeti -ki o d&ouml;nemde Ehl-i Beyt&#39;i temsil eden d&ouml;rd&uuml;nc&uuml; imamdı- insanlara Ehl-i Beyt&#39;i sevdirmiş ve onlara aşık kılmıştı. Bu etkenler el ele vermiş, milleti &ouml;zellikle Şia toplumunu sel gibi Medine&#39;ye ve beşinci imamın huzurlarına akıtmıştı. B&ouml;ylece beşinci imam i&ccedil;in ge&ccedil;en imamların hi&ccedil; birinin zamanında meydana gelmeyen İslami ger&ccedil;ekleri ve Ehl-i Beyt&#39;in &ouml;ğretilerini yayma imkanı ve ortamı oluştu. Beşinci imamdan nakledilen sayısız hadisler, rical kitaplarında ve fihristlerinde yazılı &ccedil;eşitli İslami konular dalında o hazretin mektebinde eğitilen ve yetişen sayısız Şii bilginleri ve alimleri s&ouml;z&uuml;m&uuml;z&uuml;n a&ccedil;ık tanığıdır.</p>\n\n<p>\n	&nbsp;İmam Bakır (a.s), &ldquo;Medine&rdquo; şehrinde, Emeviler&#39;in fikri ve ameli sapıklıklarına karşılık olarak asil diyaneti diriltme yolunda &ccedil;ok &ouml;nemli &ccedil;aba ve teşebb&uuml;slerde bulundu. O &ccedil;abalardan bazıları, İslam&icirc; toplumda Ehl-i Beyt (a.s)&rsquo;ın fikir ve g&ouml;r&uuml;şlerini savunup a&ccedil;ıklayabilecek bazı fakih ve bilginler yetiştirmek olmuştur. &Ouml;rneğin: Cabir bin Yezid-i Cufi, İmam Bakır (a.s)&rsquo;dan yetmiş bin hadis &ouml;ğrenmiştir. Zurara bin A&rsquo;yen, Ebu Besir-i Muradi, Muhammed bin Muslim ve Bureyd bin Muaviye, İmam Zeyn&rsquo;ul- Abidin ve İmam Bakır (a.s)&rsquo;dan pek &ccedil;ok hadis &ouml;ğrenip onları halka &ouml;ğretmişlerdir. İmam Bakır (a.s) onların hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&rdquo;Eğer bunlar olmasaydı, kimse hidayet yolunu bulamazdı. Bunlar dinin koruyucuları, ve babamın, Allah&rsquo;ın helal ve haramına olan eminleridir. Yine onlar d&uuml;nya ve ahirette bize doğru yarışanlardır.&rdquo;&nbsp;Zikredilen şahıs ve diğer kimselerin İmam Bakır (a.s)&rsquo;dan naklettikleri rivayetler, Şia fıkhının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturmaktadır.</p>\n\n<h2>\n	&nbsp;Şehadet<br />\n	&nbsp;</h2>\n\n<p>\n	&nbsp; Nihayet O mazlum İmam, Hişam bin Abdulmelik&rsquo;in komplosuyla zehirlendi ve Hicretin 114. yılında Zilhicce ayının yedinci g&uuml;n&uuml; 58 yaşında iken g&ouml;zlerini d&uuml;nyaya kapattı. M&uuml;barek naaşı ise, Baki mezarlığında, babası İmam Seccad (a.s) ve babasının amcası ve annesinin ceddi olan İmam Hasan (a.s)&rsquo;ın kenarında toprağa verildi.</p>','İmam Bakır(as)\'ın Kısaca Hayatı','','publish','closed','open','','imam-bakirasin-kisaca-hayati','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2849',0,'post','',0),(2850,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Peygamber efendimiz Hz. Muhammed (saa)&#39;in Ehl-i Beyt&#39;i, &ouml;zel faziletlere sahip oldukları i&ccedil;in M&uuml;sl&uuml;man toplumun g&ouml;zdesi olarak b&uuml;y&uuml;k sevgi ve saygıya mahzar olmuş bulunuyorlar. M&uuml;sl&uuml;manların kalpleri onların aşkıyla doludur. Yery&uuml;z&uuml;ndeki hayat var olduk&ccedil;a bu sevgi ve aşk devam edecektir.</p>\n\n<p>\n	&nbsp;&nbsp; İmam Muhammed Bakır (as)&#39;ın hizmetinde bulunan birisi ş&ouml;yle diyor:<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;İmam Muhammed Bakır, kendisini ziyarete gelenlere ihsanda bulunur ve onlara mali yardımlar yapardı. Bir g&uuml;n İmam&#39;a dedim ki; yaptığın ihsan ve yardım miktarlarını biraz azalt, mali durum pek iyi değil.<br />\n	&nbsp;&nbsp;&nbsp; İmam Muhammed Bakır (as) ş&ouml;yle buyurdu:<br />\n	&nbsp;&nbsp; Dost ve kardeşleri ziyaret etmek, onlara ihsan ve iyilikte bulunmaktan daha g&uuml;zel ve iyi bir şey olamaz.<br />\n	&nbsp;&nbsp;&nbsp; İmam Cafer&#39;us Sadık&#39;ta ş&ouml;yle buyuruyor:<br />\n	&nbsp;&nbsp;&nbsp; Bir g&uuml;n babam İmam Bakır&#39;ı ziyarete gittiğimde, onun Medine fakirlerine 80 bin dinar yardım yaptığını &ouml;ğrendim.<br />\n	&nbsp;&nbsp;&nbsp; Bir g&uuml;n bedevi bir Arap İmam Muhammed Bakır&#39;a (as) gelip sordu;<br />\n	&nbsp;&nbsp;&nbsp; Acaba Allah&#39;ı ibadet sırasında onu g&ouml;rd&uuml;n m&uuml;?<br />\n	&nbsp;&nbsp;&nbsp; İmam Bakır ş&ouml;yle buyurdu:<br />\n	&nbsp;&nbsp;&nbsp; G&ouml;rmediğim kimseye ibadet etmem.<br />\n	&nbsp;&nbsp;&nbsp; Arap sordu; Onu nasıl g&ouml;rd&uuml;n?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İmam Bakır (as) ş&ouml;yle buyurdu:</p>\n\n<p>\n	G&ouml;zler onu g&ouml;remez. &Ccedil;&uuml;nk&uuml; sadece kalp g&ouml;z&uuml;yle ve iman hakikatiyle Allah m&uuml;şahede edilir. Allah, duyu organlarıyla algılanamaz, hakla da kıyaslanamaz. Allah&#39;ın etki ve nişaneleri aleme yansır ve ayetleriyle tanımlanır. Allah kimseye asla zul&uuml;m yapmaz. Ondan başka bir rab ve mabut yoktur.<br />\n	&nbsp;&nbsp;&nbsp; Bedevi Arap bu s&ouml;zleri duyduktan sonra İmam Muhammed Bakır (as)&lsquo;ın y&uuml;ksek dehası ve ilmi kariyeri ve hidayet simgesi olduğu hakikatini kabul ederek, ş&ouml;yle dedi:<strong>Allah kendi risaletini kime vereceğini daha iyi bilir.</strong><br />\n	&nbsp;&nbsp;&nbsp; İmam Muhammed Bakır (as) ş&ouml;yle buyurur:G&uuml;ler y&uuml;zl&uuml; olmak, halkın dostluğuna ve rabbulalemine yakınlaşmaya sebep olur.<br />\n	&nbsp;&nbsp;&nbsp; İmam Muhammed Bakır (as) Medine&#39;de yaşadığı d&ouml;nemde İslam dininin maarifini tebliğ etmek ve se&ccedil;kin talebeler yetiştirmeye &ccedil;alıştı. İmam bakır 19 yıl boyunca islami ve diğer ilimler ve k&uuml;lt&uuml;r&uuml; neşredip, halkı bilin&ccedil;lendirdi. İmam Muhammed Bakır&#39;ın y&uuml;ksek ilminden dolayı M&uuml;sl&uuml;man olan veya olmayan alim ve bilginler yakın veya uzak b&ouml;lgelerden Medine&#39;ye gelerek, İmam Bakır&#39;la tartışır ve ders alırlardı. Bu y&uuml;zden İmam Muhammed Bakır, Bakır&#39;ul Ulum yani, ilimlerin yarıcısı olarak lakaplandırıldı. &Ccedil;&uuml;nk&uuml; imam gizli maarif ve ilimlerin &ouml;z&uuml;n&uuml; a&ccedil;ıklıyor ve ilmin gizli kalan hazinesini aydınlığa kavuşturuyordu.<br />\n	&nbsp;&nbsp;&nbsp; Emevi hanedanının 10. hunhar halifesi Hişam bin Abdulmelik d&ouml;neminde herkes yapılan baskı ve şiddetten dolayı susarken İmam Muhammed Bakır (as) ilm&icirc; ders grupları oluşturup, m&uuml;cadeleci, inan&ccedil;lı ve bilgin talebeler yetiştirdi. İmam Muhammed Bakır (as) dostları ve talebelerinin ilim ve marifet g&uuml;c&uuml;n&uuml; arttırmak i&ccedil;in &ouml;zel tedbirler geliştirmiştir. Nitekim talebelerin ve bilginlerin ge&ccedil;imlerini sağlıyor ve onların ilmi &ccedil;alışmalarına kolaylık sağlıyordu.<br />\n	&nbsp;&nbsp; İmam Muhammed Bakır&#39;ın dostları ve &ouml;ğrencileri de, ilim &ouml;ğrenmeye, dinde i&ccedil;tihad yapmaya, hadisleri derleyip, d&uuml;zenlemeye ve nakletmeye &ccedil;alışıyorlardı. Nitekim İmam Muhammed Bakır&#39;dan nakledilen 30 bin k&uuml;sur hadis, bu Ehl-i Beyt imamının islami ahkam ve maarifi neşretmede b&uuml;y&uuml;k &ccedil;aba harcadığını g&ouml;zler &ouml;n&uuml;ne seriyor.<br />\n	&nbsp;&nbsp;&nbsp; İmam Muhammed Bakır (as) ilm&icirc; faaliyetleriyle birlikte toplumsal işleri ve d&uuml;zeni ıslah etmeye, zorba ve dikta g&uuml;&ccedil;lerle m&uuml;cadele etmeye &ccedil;alıştığı i&ccedil;in hunhar Emevi hanedanının gazabına uğradı. Nitekim Emevi h&uuml;k&uuml;mdarı, İmam Muhammed Bakır&#39;a baskı yapıp, doğrudan denetimi altında bulundurmak i&ccedil;in onu h&uuml;k&uuml;met merkezi Şam&#39;a g&ouml;t&uuml;rd&uuml;. Emevi sultanı ayrıca, İmam Muhammed Bakır&#39;ı (as) bir s&uuml;re hapiste tuttu. Fakat başarılı olamadı. &Ccedil;&uuml;nk&uuml; halkın itirazları sonucu, imamı serbest bırakmak zorunda kaldı.<br />\n	&nbsp;&nbsp;&nbsp; İmam Muhammed Bakır (as) parlayan g&uuml;neş gibi halka ilim, aydınlık ve bilgi sa&ccedil;ıyordu. Bu y&uuml;zden tarihteki diğer zalim ve dikta y&ouml;netimler gibi Hişam da, halkı cahil ve bilgisiz bırakarak, iktidarını s&uuml;rd&uuml;rmeye &ccedil;alıştığı i&ccedil;in İmam Muhammed Bakır&#39;ın nurlu varlığını tahamm&uuml;l edemeyip, o hazreti zehirleyerek şehid etti.<br />\n	&nbsp;&nbsp; İmam Muhammed Bakır (as) şehadet yıl d&ouml;n&uuml;m&uuml; m&uuml;nasebetiyle t&uuml;m Ehl-i Beyt aşıklarına başsağlığı dileyerek, s&ouml;z&uuml; o hazretten vecizelerle noktalamak istiyoruz:<br />\n	&nbsp;&nbsp;&nbsp;İmam Muhammed Bakır (as) ş&ouml;yle buyuruyor:<strong>İşlerinde gevşeklik ve ihmalkarlık yapmaktan sakın. &Ccedil;&uuml;nk&uuml; her ikisi de bir şerrin başlangıcıdır. Eğer gevşek davranırsan hakkı yerine getiremezsin.</strong><br />\n	&nbsp;&nbsp; İmam Muhammed Bakır (as) ayrıca ş&ouml;yle buyurur:<strong>Kamil insan, dinde fakih, sorunlar karşısında sabırlı, ge&ccedil;imini sağlamada g&uuml;&ccedil;l&uuml; olan kimsedir.</strong></p>','Dini Hakikatlerini Aydınlatan İmam Muhammed Bakır (as)','','publish','closed','open','','dini-hakikatlerini-aydinlatan-imam-muhammed-bakir-as','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2850',0,'post','',0),(2851,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	&nbsp; Kuşkusuz Ehl-i S&uuml;nnet alimlerinin &ccedil;oğunun g&ouml;r&uuml;ş&uuml;nce İmam B&acirc;kır (a.s.) kendi d&ouml;neminde d&uuml;nyaca meşhur olup ders meclisi b&uuml;t&uuml;n İslam beldelerinden gelenlerle dolup taşıyordu. Onun alim ve fakih bir şahsiyet olduğundan bizzat Ehl-i Beyt ilimlerinin varisi olduğundan &ccedil;oğularının İmam&#39;ın huzurundan yararlanmasını, ilm&icirc; ve fıkh&icirc; sorularının &ccedil;&ouml;z&uuml;m&uuml;n&uuml; istemelerini icad ediyordu. Bu arada &ccedil;oğunu Şiilerin teşkil ettiği Irak halkı O Hazretin şahsiyetine, aşık olmuşlardı.[1]</p>\n\n<p>\n	&nbsp; M&uuml;racaat edenler İmam&#39;ın ilm&icirc; şahsiyetine &ouml;yle bir huzu g&ouml;steriyorlardı ki Abdullah b. At&acirc; Mekki ş&ouml;yle diyordu:</p>\n\n<p>\n	&quot;Alimleri hi&ccedil; kimsenin huzurunda, Ebu Cafer&#39;in (a.s.) huzurunda oldukları gibi k&uuml;&ccedil;&uuml;k g&ouml;rmedim. Hakem b. &Uuml;yeyne halk arasındaki onca ilm&icirc; azametine rağmen O Hazretin huzurunda aynen &ouml;ğretmeninin karşısında duran bir &ouml;ğrenci gibi duruyordu.&quot;[2]</p>\n\n<p>\n	&nbsp; İmam&#39;ın ilm&icirc; boyuttaki ş&ouml;hreti ve İbn-i Anbete&#39;nin tabirince &quot;&ccedil;ok derin ilim ve sabıra sahip idi&quot; birinin onu izah etmek istemesinden &ccedil;ok daha meşhurdur.[3]</p>\n\n<p>\n	&nbsp; Bu ş&ouml;hret İmam&#39;ın kendi d&ouml;neminde İbn-i Ebil Hadid&#39;in tabirince &quot;Hicaz fakihlerinin &uuml;stadı&quot;[4]&nbsp; sadece Hicaz&#39;da değil, hatta Irak ve Horasan&#39;da bile geniş bir &ccedil;apta&nbsp; yayılmıştı. &Ouml;yle ki ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&quot;Horasan halkının onun etrafına toplanıp ilm&icirc; sorularını ondan sorduklarını g&ouml;rd&uuml;m.&quot;[5]</p>\n\n<p>\n	&nbsp; Zahebi İmam B&acirc;kır (a.s.) hakkında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp; &quot;O, ilim ile ameli, &uuml;st&uuml;nl&uuml;k ile şerefi ve itimad ile metaneti bir araya toplayan ve hilafete layık olan kimselerden biridir.&quot;[6]</p>\n\n<p>\n	&nbsp; Ebu Zehre&#39;nin &uuml;stadı herkesin İmam&#39;a m&uuml;racaat etmesi hakkında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp; İmam B&acirc;kır (a.s.) imamette ve halkın hidayetinde İmam Seccad&#39;ın (a.s.) varisi idi ve bu y&uuml;zden b&uuml;t&uuml;n İslam &uuml;lkesinin alimleri her taraftan ona doğru koşuyorlardı ve Medine&#39;de gelen herkes İmam&#39;ın huzuruna varıp sonsuz ilimlerinden yararlanıyordu.</p>\n\n<p>\n	Yine ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;&Ccedil;oğu fıkıh ve hadis b&uuml;y&uuml;kleri İmam&#39;ın ilminden faydalanmak amacıyla onun huzuruna geliyorlardı.&quot;[7]</p>\n\n<p>\n	&quot;Uy&ucirc;n-ul Ahbar&quot;dan da ş&ouml;yle nakledilmiş:</p>\n\n<p>\n	&quot;Fıkıh alimleri helal ve haramı ondan &ouml;ğreniyorlardı.&quot;[8]</p>\n\n<p>\n	&nbsp; O da, halk arasında y&uuml;ce ilm&icirc; ş&ouml;hrete sahip olan babası İmam Seccad (a.s.) gibi herkes tarafından kendisine ihtiram g&ouml;steriliyordu. Ehl-i S&uuml;nnetin meşhur muhaddislerinden biri olan Muhammed b. M&uuml;nkedir Şiilerin beşinci İmamının azametini ş&ouml;yle vasfediyor:</p>\n\n<p>\n	&quot;Ben Ali b. H&uuml;seyin&#39;in (a.s.) &ndash;ilim ve fazilet bakımından kendisine daha yakın olan- halifesini evlatlarının arasında g&ouml;rmemiştim. Nitekim bir g&uuml;n onun oğlu Muhammed B&acirc;kır&#39;ın (a.s.) huzuruna vardım.&quot;[9]</p>\n\n<p>\n	B&uuml;y&uuml;k İslam alimlerinin &ccedil;oğu İmam B&acirc;kır&#39;ın (a.s.) ilm&icirc; makamı ve fıkh&icirc; derecesi hususunda bir takım g&uuml;zel c&uuml;mleler dile getirmişler ve &Uuml;stad Esad Haydar bu c&uuml;mleleri kendi kitabında bir araya toplamıştır.[10]</p>\n\n<p>\n	&nbsp; İmam&#39;ın fıkıh, ak&acirc;id ve diğer İslam&icirc; ilimler hususundaki rivayetlerinin &ccedil;ok oluşu Şia rivayet&ccedil;ilerinin dışında &ccedil;oğu Ehl-i S&uuml;nnet muhaddislerinin de O Hazretten hadis nakletmelerine neden oldu ve bunların en meşhurlarından biri de &quot;Ebu Hanife&quot;dir. Ebu Hanife, Ehl-i S&uuml;nnet yoluyla nakledilen hadislerin hemen hemen hepsini kabul etmediğini g&ouml;r&uuml;nce Ehl-i Beyt yoluyla ve bizzat İmam B&acirc;kır&#39;dan (a.s.) fazla bir miktarda hadis nakletmiştir.[11]</p>\n\n<p>\n	&nbsp; Zahebi&#39;nin yazdığına g&ouml;re Ebu Hanife&#39;nin dışında Amr b. Dinar, A&#39;meş, Evzai, İbn-i C&uuml;reyh ve Kurret İbn-i Halid de o Hazretten hadis nakletmişler.[12]</p>\n\n<p>\n	&nbsp; Ebu İshak O Hazretin huzuruna varıp onun hayret edici ve &ccedil;ok y&uuml;ce ilm&icirc; makamını g&ouml;r&uuml;nce onun vasfında ş&ouml;yle dedi: &quot;Onun gibi birini asla g&ouml;rmedim.&quot;[13]</p>\n\n<p>\n	&nbsp; Ebu Zur&#39;at da o Hazretin hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Ebu Cafer (a.s.) alimlerin en b&uuml;y&uuml;ğ&uuml;d&uuml;r.&quot;[14]</p>\n\n<p>\n	Emir-&uuml;l M&uuml;minin&#39;den (a.s.) sonra Şia İmamlarının arasında hadislerin b&uuml;y&uuml;k bir kısmının senedinin İmam B&acirc;kır (a.s.) ve İmam Sadık (a.s.)&#39;la sonu&ccedil;lanacağı pervasızca&nbsp; s&ouml;ylenebilir. Bu iki İmamın diğer imamlardan daha &ccedil;ok fırsat bulup &Acirc;l-i Muhammed&#39;in (s.a.v.) ilimlerini yaymalarının nedeni o g&uuml;n&uuml;n toplumunun &ouml;zel siyasi durumu idi. Ve bunun i&ccedil;in de Şia hadis mecmualarında Ehl-i Beyt hadislerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; bu iki Y&uuml;ce İmamdan nakledilmiştir.</p>\n\n<p>\n	&quot;Bu nedenle tefsir, kelam, fetva, ahkam, helal ve haram hususunda O Hazretten sadır olan hadisler İmam Hasan (a.s.) ve H&uuml;seyin&#39;in (a.s.) diğer evlatlarının hi&ccedil;birinden sadır olmamıştır&quot; denilmiştir.&quot;[15]</p>\n\n<p>\n	&nbsp; Bu, onların o g&uuml;n&uuml;n toplumunda ve ondan sonraki d&ouml;nemlerde fıkıh alimi ve Resulullah&#39;ın (s.a.v.) hadislerinin rivayet&ccedil;isi olarak b&uuml;y&uuml;k bir şekilde meşhur olmalarının nedenidir. Ebu Z&uuml;hre, O Hazrete m&uuml;racaat eden ve huzurundan ilim &ouml;ğrenen kimselerin arasından S&uuml;fyan Sevri, (Mekke muhaddisi) S&uuml;fyan b. &Uuml;yeyne ve Ebu Hanife&#39;ye işaret etmiştir.</p>\n\n<p>\n	&nbsp; Abreş Kelbi Hişam b. Abd&uuml;l Melik&#39;ten ş&ouml;yle sordu:</p>\n\n<p>\n	Irak halkının &ccedil;evrelediği ve ilm&icirc; sorularını kendisinden sordukları bu şahıs kimdir? Hişam dedi: &quot;Bu, K&ucirc;fe&#39;nin peygamberidir ve kendisinin Resulullah&#39;ın (s.a.v.) evladı, ilmi yaran ve Kur&#39;an m&uuml;fessiri olduğunu s&ouml;yl&uuml;yor.&quot;[16]</p>\n\n<p>\n	&nbsp; Başka bir rivayette de Hişam, onu Irak ehlinin aşık olduğu kimse diye tanıtmıştır.[17]</p>\n\n<p>\n	&nbsp; Alimlerin O Hazreti bunca tazim ve methetmesine rağmen itimad edilen b&uuml;y&uuml;k muhaddisler B&acirc;kır&#39;dan hadis nakletmemişler[18] denilmesi ger&ccedil;ekten insafsızlıktır.</p>\n\n<p>\n	&nbsp; Ethar İmamlar hakkında bu gibi yakışmayan g&ouml;r&uuml;şler izhar etmek Şii olmayan muhaddislerin &ccedil;oğunun dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;nden kaynaklanmaktadır. Ehl-i Beyt&#39;e ve onların ilimlerine az da olsa dikkat eden kimse Şia olmasa bile onların g&ouml;z&uuml;nde ilm&icirc; h&uuml;cciyet ve liyakatını elden vermiş olur. Kendi hadis kitaplarında İmam B&acirc;kır&#39;dan (a.s.) hadis nakleden onca Ehl-i S&uuml;nnet hadis&ccedil;ileri ve en azından İbn-i Hacr&#39;ın &quot;Tahzib-ut Tahzib&quot; kitabında ismini s&ouml;ylediği Evzai[19] veya başkaları nasıl olur da İbn-i Sa&#39;d&#39;ın dar g&ouml;r&uuml;ş&uuml;nde kendilerinden delil getirilmeyen kimselerden sayılırlar?</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	[1]-İrşad&nbsp; (Şeyh M&uuml;fid), s: 282/Bihar-ul Envar, c: 46, s: 332/Keşf-ul Ğumme, c: 2, s: 126/el-Fusul-ul Muhimme, s: 214.</p>\n\n<p>\n	[2]-İrşad (Şeyh M&uuml;fid), s: 280/Hilyet-&uuml;l Evliya, c: 3, s: 180/Keşf-&uuml;l Ğumme, c: 2, s: 117-118.</p>\n\n<p>\n	[3]- (İbn-i Anbete), &Uuml;mdet-&uuml;l Metalib, s: 195.</p>\n\n<p>\n	[4]- Şerh-u Nehc-&uuml;l Belağa (İbn-i Ebil Hadid), c: 15, s: 77.</p>\n\n<p>\n	[5]- El-Kafi, (Kuleyni), c: 6, s: 266/Bihar-ul Envar, c: 46, s: 357.</p>\n\n<p>\n	[6]- Siyer-u A&#39;lam-in N&uuml;bela (Zehebi), c: 4, s: 402.</p>\n\n<p>\n	[7]- El-İmam-us Sadık (Ebu Zuhre), s: 22, Dar-ul Fikr-il Arabi Beyrut.</p>\n\n<p>\n	[8]-Hayat-ul İmam-il B&acirc;kır (a.s.), c: 1, s: 139.</p>\n\n<p>\n	[9]- El-İthaf (eş-Şibravi), s: 145.</p>\n\n<p>\n	[10]- El-İmam-us Sadık (a.s.) vel-Mezahib-ul Erbeat (Esad Haydar), c: 2, s: 435-439.</p>\n\n<p>\n	[11]- Tezkiret-ul Huffaz (Zehebi), c: 1, s: 127. &quot;Cami-u Mesani&#39;d-il İmam-il Azam Ebu Hanife&quot; kitabına bakınız.</p>\n\n<p>\n	[12]- Tezkiret-&uuml;l Huffaz (Zahebi), c: 1, s: 124.</p>\n\n<p>\n	[13]- El-İmam-us Sadık vel-mezahib-ul Erbeet (Esed Haydar), c: 2, s: 445/A&#39;yan-uş Şia, c: 4, s: 20, ikinci b&ouml;l&uuml;m.</p>\n\n<p>\n	[14]- Menakib-u &Acirc;l-i Ebi Talib (İbn-i Şehr Aşub), c: 3, s: 27.</p>\n\n<p>\n	[15]- Menakib-i &Acirc;l-i Ebi Talib (İbn-i Şehr Aşub), c: 3, s: 327/Bihar-ul Envar, c: 46, s: 294.</p>\n\n<p>\n	[16]- Kafi, c: 8, s: 120/Bihar-ul Envar, c: 46, s: 355.</p>\n\n<p>\n	[17]- Nur-ul Ebsar (Şablenci), s: 143/Siyer-u A&#39;lam-un N&uuml;bela, c: 4, s: 405.</p>\n\n<p>\n	[18]- Tabakat-ul K&uuml;bra (İbn-i Sa&#39;d), c: 5, s: 324.</p>\n\n<p>\n	[19]- Es-Sigat (İbn-i Habban) Muhammed b. Ali&nbsp; el-B&acirc;kır (a.s.) isminin altında.</p>\n\n<p>\n	&nbsp;</p>','İmam Bakır\'ın (a.s.) İlmi Derecesi','','publish','closed','open','','imam-bakirin-a-s-ilmi-derecesi','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2851',0,'post','',0),(2852,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Şianıh fıkh&icirc; ve tefsiri kaynaklarını g&ouml;zden ge&ccedil;irmekle şianın fıkh&icirc;, ahlak&icirc; ve tefsiri rivayetlerinden b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n İmam Bakır (a.s.)&#39;dan nakledilmiş olduğu kolaylıkla anlaşıla&not;bilir. İmam Bakır (a.s.)&#39;dan rivayet edilen fıkh&icirc; meseleleri a&ccedil;ıklamak. Kur&#39;an ayetlerini ve onların şa&#39;nı n&uuml;zul&uuml;n&uuml; (iniş nedenini) izah etmek hususundaki pek &ccedil;ok hadisler &quot;Vesail-uş şia&#39;da&quot; ve Allame Bahrani&#39;nin yazmış olduğu &quot;el-B&uuml;rhan&quot; ve Muhakkik Feyz Kaşani&#39;nin yazdığı &quot;Safi&quot; gibi tefsir kitapla&not;rında toplanmıştır.</p>\n\n<p>\n	<br />\n	Bunlara ilaveten Emir-ul M&uuml;minin (a.s.) ve Srffin savaşı hakkında fazla bir miktarda tarih&icirc; hadisler de İmam Bakır (a.s.)&#39;dan nakledilmiştir[1]. Aynı seki ahlak&icirc; konular hususun&not;da pek ihtivalı ve inci gibi c&uuml;mleler de o hazretten nakledil&not;miştir. Bu c&uuml;mleler kısa olmalarına rağmen son derece g&uuml;zel ve imamın masumluk ruhundan ve batını kemallarından kay&not;naklanmıştır. Ebu Z&uuml;hre bu hususda ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;O hazret. Kur&#39;an m&uuml;fessiri ve İslam fıkhını a&ccedil;ıklayan bi&not;riydi. Emirlerin ve nehylerin felsefesini idrak ediyor ve onun nihai hedefini anlıyordu.&quot;[2]</p>\n\n<p>\n	Ve imamın d&uuml;ş&uuml;nceleri ve ahlak&icirc;-ictima&icirc; s&ouml;zleri hususun&not;da da ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;İmam nefsani kemallere sahip olduğundan, kalbinin ay&not;dınlığından ve anlayış g&uuml;c&uuml;nden dolayı Allah onun dilinden &ccedil;ok ilgin&ccedil; ve anlamlı c&uuml;mleler anlattı. Bireysel ve toplumsal ahlakla ilgili o hazretten &ouml;yle s&ouml;zler rivayet edilmiş ki, eğer onlar tanzim edilir, d&uuml;zenlenirse ahlak hususunda değerli ve &ccedil;ok y&ouml;nl&uuml; bir metod meydana gelir.&quot;</p>\n\n<p>\n	&quot;İmamın ahlaki-ilm&icirc; derslerinin bir &ouml;rneği onun mu&not;kaddes g&ouml;r&uuml;nmekle muhalefet etmesidir. İmam amelen, b&uuml;&not;t&uuml;n d&uuml;nya nimetlerini terketmenin İslam&icirc; takva ve z&uuml;hd ol&not;duğunu sanan kimselerin g&ouml;r&uuml;ş&uuml;ne karşı &ccedil;ıkıyordu. Hakem b. &Uuml;yeyne ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Bir g&uuml;n Ebu Cafer (a.s.)&#39;in huzuruna varıp kendisini s&uuml;slenmiş bir evde g&ouml;rd&uuml;m. Renkli bir g&ouml;mlek giymiş ve onun &uuml;zerine de reng&acirc;renk bir melefe &ccedil;ekmişler ve melefe-nin rengi omuzlarına &ccedil;ıkmıştı. Evi ve onun s&uuml;sleniş tarzını seyrettiğim sırada o hazret bana hitaben ş&ouml;yle buyurdu: &quot;Bu ev hakkında ne d&uuml;ş&uuml;n&uuml;yorsun?&quot; Ben de siz bu durumda ol&not;duğunuza g&ouml;re ne diyebilirim ki? Ama bizim aramızda bu işi gen&ccedil;ler yapar&quot; dedim. İmam &quot;Ey Hakem! Allah&#39;ın halk i&ccedil;in izin verdiği s&uuml;sleri ve helal nzıklannı kim haram etmiştir; bu</p>\n\n<p>\n	g&ouml;rd&uuml;klerin Allah&#39;ın halk i&ccedil;in helal kıldığı şeylerdendir ve bu g&ouml;rd&uuml;ğ&uuml;n oda da yeni evlendiğim karımın odasıdır. benim odamı kendin de tanıyorsun&quot; buyurdu.&quot;[3]</p>\n\n<p>\n	Bazıları daha iyi,yaşamanın faaliyet nişanesi olan ge&ccedil;in&not;mek i&ccedil;in telaş etmenin doğru olmadığını sanıyorlardı. İmam Bakır (a.s.)&#39;in d&ouml;nemindeki Kur&#39;an hafızlarından biri olan Mu&not;hammet b. M&uuml;nkedir o hazreti methederek ş&ouml;yle diyor:</p>\n\n<p>\n	Ona nasihat etmek istiyordum ama o bana nasihat etti. Bunun nasıl olduğunu sordular. Dedi: Bir g&uuml;n Medine&#39;den dışarı &ccedil;ıktığımda Muhammed b. Ali b. H&uuml;seyn (a.s)&#39;i, şişman olmasına rağmen iki siyah k&ouml;leyle birlikte &ccedil;&ouml;lde &ccedil;alıştığını g&ouml;&not;r&uuml;nce kendi kendime ş&ouml;yle dedim:</p>\n\n<p>\n	Subhanellah! Kureyş kabilesinden yaşlı biri bu saatte, b&ouml;yle bir durumda d&uuml;nya uğrunda nasıl &ccedil;alışabilir? Ona nasi&not;hat etmeliyim diyerekten yanına gidip ş&ouml;yle dedim:</p>\n\n<p>\n	Allah korusun seni; olduğun bu durumda ecelin gelecek olursa ne yapacağını hi&ccedil; d&uuml;ş&uuml;nd&uuml;n m&uuml;? &quot;Olduğum bu du&not;rumda ecelim gelirse Allah&#39;a itaat ettiğim halde d&uuml;nyadan g&ouml;&ccedil;m&uuml;ş olurum.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; ben, &ccedil;alışmakla kendimi ye ailemi sana ve halka muhta&ccedil; olmaktan koruyorum. Allah&#39;a isyan et&not;tiğim bir halde ecelimin gelmesinden korkarım&quot; buyurdu &#39;Ey Rasulullah (s.a.a.)&#39;ın evladı doğru buyurdun, ben sana nasi&not;hat etmek istiyordum ama sen bana nasihat ettin&quot; dedim.[4]</p>\n\n<p>\n	İmam Bakır, (a.s.) bilhassa tefsir hususunda &ccedil;ok meşhurdur. Ehl-i s&uuml;nnet arasında da o hazretten tefsir hak&not;kında pek &ccedil;ok hadisler rivayet etmişler. Bu nedenle onun ilm&icirc; şahsiyeti hakkında ş&ouml;yle demişler:</p>\n\n<p>\n	İmam Hasan ve H&uuml;seyin (a:s.)&#39;in evlatlarından hi&ccedil; biri onun kadar tefsir, kelam, fetva, ahkam, helal ve haram husu&not;sunda hadis buyurmamıştır.</p>\n\n<p>\n	Malik b. A&#39;yan Cahani bir şiirinde İmam B&acirc;kır&#39;ı ş&ouml;yle metheylemiştir:</p>\n\n<p>\n	&quot;Eğer halk Kur&#39;an Kimlerini &ouml;ğrenmeyi istiyorlarsa Kureyş&rsquo;in buna sahip olduklarını bilmelidirler. Eğer Rasulullah (s.a.a)&#39;ın kızının oğlu (İmam Bakır (a.s.) Kur&#39;an ilimleri hakkında konuşmaya baslarsa bir &ccedil;ok ilim dallarını ortaya &ccedil;ıkarır.[5]</p>\n\n<p>\n	İmam Bakır (a.s.) &quot;Kelam&quot; ilmi konuları hakkında da Emir-&uuml;l M&uuml;minin (a.s.)&#39;in Tevhit ve -Allah&#39;ın sıfatlanyla[6] ilgili hutbelerini rivayet etmiştir. Aynı şekilde şia ile Ehl-i beyt arasındaki ihtilaflı olan bir &ccedil;ok zarif &quot;kelam&quot; ilmi konu-a&ccedil;ıklamıştır. Bu rivayetlerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; &quot;Usul-u fi&quot;de g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	İbn-&uuml;n Nadim &quot;el-Fihrist&quot; kitabında bir tefsir kitabını &icirc;m Bakır (a.s.)&#39;a isnat etmiş ve onu Eb-ul &Ccedil;ar&ucirc;d Ziyad b. M&uuml;nzir&rsquo;in, imamdan naklettiğini s&ouml;ylemiştir[7]</p>\n\n<p>\n	İmam Bakır (a.s.)&#39;ın yılmak bilmeyen f&acirc;aliyetleri ve on&not;an sonra da İmam Sadık (a.s.)&#39;ın telaşları, şia fıkhınırr Ra-sululullah (s.a.a.)&#39;ın hadislerine. Ethar imamtarın kalplerine olan gayb&icirc; ilham ve yardımlara dayanarak ehl-i s&uuml;nnetten ve.. daha &ccedil;abuk tedvin devresine girmesine neden oldu. &Ouml;yle ki mustafa Abdur Razzak bu hususda ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Şia fıkhının diğer islami fırkalardan daha &ccedil;abuk tedvin Uyunduğunu kabul etmek akla daha uygundur. &Ccedil;&uuml;nk&uuml; onların, darının masum olmalarına veya masumluğa benzer bir anaya inanmaları, onların h&uuml;k&uuml;m ve fetvalarının izleyicileri &#39;tarafından tedvin edilmesini gerektiriyor.&quot;[8]</p>\n\n<p>\n	Peygamberin fıkh&icirc; mirası masum ehl-i beyt yoluyla doğ&not;rudan doğruya bize ulaşmıştır. Ehl-i s&uuml;nnet, genelde imam Bakır (a. s.)&#39;dan naklettiği hadislerin senedini babasından, o da babasından diyerek Rasulullah (s.a.a)&#39;le sonu&ccedil;landırıyor&not;lar ama şia, o hazretin ve diğer imamların imamet ve isme&not;tine inandığından dolayı, hadisin senedini zikretmeye gerek g&ouml;rm&uuml;yor.</p>\n\n<p>\n	İmam Bakır (a.s.)&#39;m kendisinden, senet zikretmeden peygamberden naklettiği hadisler hakkında sorulunca s&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Naklettiğim ama senedini s&ouml;ylemediğim hadislerin sene&not;di babam Zeyn-&uuml;l Abidin (a.s.)&#39;den o da babası Şehid H&uuml;seyn (a.s.)&#39;den p da babası Ali b; Ebi Talib (a.s.)&#39;ten o da Rasulullah (s.a.a.)&#39;tan. o da Cebrail&#39;den ve o da Allah&#39;tandır.&quot;[9]</p>\n\n<p>\n	İmam Bakır da (a.s.) diğer şia imamları gibi dini a&ccedil;ıdan, ehl-i beytin durumunun &ouml;nemini a&ccedil;ıklamak i&ccedil;in tebliği girişim&not;lerde bulunuyordu. Bu hususda o hazretten ş&ouml;yle bir hadis nakledilmiş.</p>\n\n<p>\n	&#39;Rasulullah (s.a.a.)&#39;ın evlatları, ilah&icirc; ilimlerin kapıları, Al&not;lah&#39;ın rızasına kavuşmanın yolu, cennete davet eden ve halkı ona y&ouml;nelten kimselerdirler. [10]Yine o hazretten ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Bu evden kaynaklanmayan bir şey iyi bir son bulmaz.&quot;[11] Makhul[12] gibi kimseler, Emir-&uuml;l M&uuml;minin (a.s.)&#39;den bir hadis rivayet ettiklerinde korkularından o hazreti Ebu Zeyneb lakabıyla s&ouml;yledikleri bir durumda, o imam peygamberin ilim&not;lerini, Ali (a.s.)&#39;yi,senet g&ouml;stererek halka aktarıyorlardı. Buna g&ouml;re Rasulullah (s.a.a.)&#39;ın hadislerinin tek varisinin şia ol&not;duğunu g&ouml;r&uuml;yoruz. Bunun nedeni de bu mirasın her birinin Kur&#39;ana dayanmasıdır, fiyle ki İmam Bakır (a.s.) bu hu&not;susda ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Size bir hadis naklettiğimde onun Allah&#39;ın kitabıyla nasıl bağdaştığını benden sorun.&quot;[13]</p>\n\n<p>\n	İmam Bakır (a.s.)&#39;ın bu mirası, hadisi yazmamaktan veya diğer nedenlerden dolayı din imha edilmek ve saptırıl&not;mak istenirken şianın Kur&#39;an hakkında tahrifata du&ccedil;ar olma&not;masına neden oldu.</p>\n\n<p>\n	İmam Bakır (a.s.), &ccedil;eşitli yollarla Rasu&not;lullah (s.a.a.)&#39;ın kendisinden nakledilen &quot;aranızda en iyi ve en doğru h&uuml;kmeden Ali&#39;dir&quot; hadisine istinat ederek ehl-i s&uuml;nnet alimlerinden birine Ali (a.s.)&#39;nin adl&icirc; h&uuml;k&uuml;mlerini kabul ettir&not;meye ve onun, başkalarının adl&icirc; h&uuml;k&uuml;mlerine amel etmenin caiz olduğuna dair olan inancını iptal etmeye &ccedil;alışıyordu[14].</p>\n\n<p>\n	Aynı şekil de o hazret bazı yerlerde sahabe yoluyla nakledi&not;len ilimlerin batıl olduğunu a&ccedil;ık&ccedil;a duyuruyordu. Hatta bir de&not;fa ahkamı, islam&icirc; ve cahili diye ikiye b&ouml;ld&uuml;kten sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Zeyd b. Sabit&#39;in miras hisseleri hakkında cahiliyet ahka&not;mına uygun olarak h&uuml;kmettiğine sizi şahit tutuyorum.&#39;&quot;[15]</p>\n\n<p>\n	------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	1) Bakınız: Şeftı-u ftehc-ul Balağa (İbn-i Ebil HadM). c: 2. s: 212-213-229-234-286. c: 3. s: 324. c: 4. s: 106-108-109-110. c: 6. s: 13/Taberi. c: 3. s: 37. c: 5. s: 176-197. izıuddin Batımı.</p>\n\n<p>\n	2) tl-imam-us Sadık (a.s.) (Ebu Zulw&laquo;). t. 24.</p>\n\n<p>\n	<br />\n	3) Kafi. c: 6. s: 446/Bihar-ul Envar. c: 46. s: 292.</p>\n\n<p>\n	4) Kafi. C: 5. s: 73. C: 6. s: 446/Tahzib. C: 6. s: 325/el-Fus&ucirc;l-ul Mu-himme. s 213/Bihar-ul Envar. c: 46. s: 292/Tahzib-ut Tahzib. c: 9. s: 352.</p>\n\n<p>\n	5) el-İthaf bi-Hubb-il Eşraf, s: 144/Keşf-ul Gumme. c: 2. s: 123/Undet-ul Metalib (ibn-i Anbet), s195: el-Fuz&ucirc;l&uuml;l Muhimme. s: 210-211/Siyer-ul, Nubela. c: 4, s: 404/Nut-ul absar (Şablenci). s: 143</p>\n\n<p>\n	6) el-imam-ul Bakır (el-kuraşi), c: 1. s: 190.</p>\n\n<p>\n	7) Bakınız: Ta&#39;sis-uş şia li-ulum-il İslam s327/eb-il car&uuml;d&rsquo;un Kumminin tefsirinde yazılı olan tefsiri Ancak Eb-il Carud&rsquo;in tefsir y&ouml;ntemi araştırmacılar tarafından eleştirilmiştir. Ez-Zariet Eb-il Car&uuml;d&rsquo;un tefsiri isminin altında</p>\n\n<p>\n	8) Tamhid-un li-Tarih- il Fıkh-il İslamı s. 203.</p>\n\n<p>\n	9) el-Emali (Şeyh M&uuml;fid), s: 42/A&#39;lam-ul Vera (Tabersi), s: 264.</p>\n\n<p>\n	10) Tefsir-i Ayyaşı, c: 1. s: 86/Vesail-u&raquo; Şia. c: 18. t: 9.</p>\n\n<p>\n	11) İhtisas, s: 31.</p>\n\n<p>\n	12) İbn-i Ebil Hadid onun Emir-&uuml;l M&uuml;minin (a.s.) e buğzedenlerden olduğunu s&ouml;ylemiştir. &quot;el-İhtisas&quot;ın dipnotu, s: 128.</p>\n\n<p>\n	13) el-Mizan. c: 3. s: 176 &quot;Kafi&#39;den naklen.</p>\n\n<p>\n	14) Tahzib (T&ucirc;si). c: 6. s: 220-221/Fur&ucirc;&#39;-u Kafi (K&uuml;leyni) c: 7. 408/Vesail-uş-Şia. c: 18, s: 8-9.</p>\n\n<p>\n	15) Furfi&#39;-u Kafi (Kuleyni) c: 7.&laquo;: 407/Tahzib. c: 6. s: 217.</p>','İmam Bakır (as)\"ın Kültürel Mirası','','publish','closed','open','','imam-bakir-asin-kulturel-mirasi','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2852',0,'post','',0),(2853,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	İmam B&acirc;kır&quot;ın (a.s) 19 yıllık imamet d&ouml;nemi (h:95-114) ş&ouml;yle &ouml;zetlenebilir:</p>\n\n<p>\n	Babası -İmam Seccad (a.s)- &ouml;mr&uuml;n&uuml;n son anlarında onu kendi yerine ve Şia&quot;nın &ouml;nderliğine tayin eder ve bunu, diğer evlatları ve akrabaları huzurunda ger&ccedil;ekleştirir. Rivayetlerin dilinde ilim veya Resulullah&quot;ın (s.a.a) silahını ihtiva eden bir sandığı ona g&ouml;stererek buyurur: &quot;Ey Mu-hammed, bu sandığı evine g&ouml;t&uuml;r.&quot;</p>\n\n<p>\n	Sonra da yanındakilere d&ouml;nerek, &quot;Dirhem ve dinar değil, ilim sandığıdır bu.&quot; buyurur.[1]</p>\n\n<p>\n	İmam bu tabirleri kullanarak, ilm&icirc;-fikr&icirc; (ilim) &ouml;nderliğin ve inkıl&acirc;b&icirc; komutanlığın (Peygamberin silahı) miras&ccedil;ısı olarak tanıtır, İmam Muhammed B&acirc;kır&quot;ı (a.s).</p>\n\n<p>\n	Şi&icirc;liğin ilkeli ve inkıl&acirc;b&icirc; davetini yaymak i&ccedil;in İmam ve samimi dostlarının başlattığı faaliyet, daha ilk g&uuml;nlerde yeni bir şekil aldı. Bu davet, Medine ve Kufe gibi Şia nişin beldelere, &ouml;zellikle Emev&icirc; saltanat merkezinden uzak kalan İsl&acirc;m topraklarının bazı b&ouml;lgelerini de katarak Şi&icirc; d&uuml;ş&uuml;nce tarzı kapsamına aldı. Bu bağlamda, Şi&icirc; tebligatının en &ccedil;ok etkili olduğu ve rivayetlerde de vurgu yapıldığı yerin Horasan olduğunu g&ouml;rmekteyiz.[2]</p>\n\n<p>\n	Bu yorucu s&uuml;re&ccedil; i&ccedil;inde İmam ve yaranını, dur-durak bilmez harekete sevk eden, ısrarla il&acirc;h&icirc; vazifeyi hatırlatmasının saikı, sosyal ve d&uuml;ş&uuml;nsel ger&ccedil;eğin &uuml;z&uuml;c&uuml; bir durumda oluşudur.</p>\n\n<p>\n	Toplum bireyleri, bir yandan, almış oldukları yıkıcı ve kof eğitim neticesinde her ge&ccedil;en g&uuml;n sosyal yozlaşma batağına g&ouml;m&uuml;l&uuml;yor ve halkın geneli de y&ouml;neticileri gibi, imamet makamının kurtuluş &ccedil;ağrısına kulak asmıyor ve bu durum &quot;Davet ettiğimizde, bize icabet etmezler.&quot;[3] c&uuml;mlesiyle tarihe ge&ccedil;iyordu; diğer yandan da, mezkur sapıklıktan kurtulmak i&ccedil;in tutunabilecekleri hi&ccedil;bir dal kalmamıştı. Bu insanları hidayete g&ouml;t&uuml;recek Şia&quot;nın himmet ve &ccedil;ağrısı olmasaydı hepten dalalette kalacaklardı. Yukarıdaki hadisin devamında, bu ger&ccedil;eğe şu c&uuml;mle ile vurgu yapmıştır:</p>\n\n<p>\n	&quot;Kendi h&acirc;llerine bıraktığımız takdirde ise, başka hi&ccedil;bir vesileyle hidayet bulamazlar.&quot;[4]</p>\n\n<p>\n	Bu sosyal yozlaşma ve dengesizliğin bilincinde olan İmam, d&uuml;ş&uuml;nsel ve k&uuml;lt&uuml;rel alanda inhirafın m&uuml;sebbibi olan satılmış şair ve &acirc;limler karşısına dikilerek serzeniş akımı başlatır. Ola ki o uyuşuk vicdanları veya en azından olup bitenlerden bihaber m&uuml;ritlerinin vicdanlarını uyandırsın.</p>\n\n<p>\n	D&ouml;nemin şairlerinden olan Kesir&quot;i şu c&uuml;mlelerle serzeniş eder:</p>\n\n<p>\n	&quot;Abd&uuml;lmelik&quot;i &ouml;versin &ouml;yle mi?!&quot;</p>\n\n<p>\n	Kesir de bunun altından &ccedil;ıkmak i&ccedil;in pişkinlikle ş&ouml;y-lesi bir yorum getirir:</p>\n\n<p>\n	&quot;Ben, hidayet &ouml;nderi olarak &ouml;vmedim onu. Sadece aslan, g&uuml;neş, deniz, ejderha ve dağ gibi s&ouml;zc&uuml;kler kullanarak aralarında bir benzerlik kurmak istedim. Aslan k&ouml;pek t&uuml;r&uuml;nden bir hayvan, g&uuml;neş donuk bir cisim, deniz cansız bir g&ouml;vde, ejderha pis kokulu bir s&uuml;r&uuml;ngen, dağ ise taş yığınıdır. İmam, bu anlamsız ve yersiz yorum karşısında manidar bir tebess&uuml;m eder.</p>\n\n<p>\n	Bu arada, devrimciliği ve ilkeliliğiyle tanınan y&uuml;ce şair &quot;Kumeyt&quot; kalkarak Haşimi kasidelerinden birini inşat eder. B&ouml;ylece bu t&uuml;r sanat karşısında farklı bir sanat ortaya koyarak yorumu, oracıkta bulunanlara ve bu olayı duyacak olanlara bırakır.[5]</p>\n\n<p>\n	Halk nezdinde y&uuml;ce itibar ve kişilikle anılan İbn-i Abbas&quot;ın meşhur &ouml;ğrencisi İkrime, bir g&uuml;n İmamın ziyaretine gelir. İmamın vakar, maneviyat, ruh&icirc; ve ilm&icirc; enginliğinin etkisinde kalarak, elinde olmaksızın İmamın eteğine sarılıp hayretle ş&ouml;yle der: &quot;İbn-i Abbas gibi b&uuml;y&uuml;k insanlarla haşır neşir olduğum h&acirc;lde hi&ccedil; b&ouml;yle bir duruma d&uuml;şmemiştim.&quot;</p>\n\n<p>\n	İmam bu s&ouml;ze cevaben buyurur:</p>\n\n<p>\n	&quot;Yazıklar olsun sana, ey Şamlıların na&ccedil;iz k&ouml;lesi! Şu anda sen, Allah&quot;ın izniyle y&uuml;celen ve i&ccedil;erisinde (Allah&quot;ın) ismi anılan evlerdesin.&quot;[6]İmam, uygun bulduğu her fırsatta Şia&quot;nın i&ccedil;ler acısı ve perişan durumunu, hakim g&uuml;&ccedil;lerin, kendisi ve yaranı &uuml;zerindeki baskısını dile getirmekle gafil insanların duygularını dinamize etmeyi, &ouml;l&uuml; ve durgun kanlarına can katmayı ve de uyuşmuş kalplere canlılık bahşetmeyi hedeflemektedir. Kısacası, insanları ciddi eğilim ve inkıl&acirc;b&icirc; y&ouml;nelişlere hazırlama gayreti i&ccedil;indedir.</p>\n\n<p>\n	&quot;Nasıl sabahladınız ey Peygamber evladı!&quot; diye soran birine İmamın cevabı ş&ouml;yledir: &quot;Nasıl sabahladığımızı ve nasıl olduğumuzu bilmenizin zamanı gelmemiş midir?! Bizim durumumuz, Firavunların h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; toplumda, erkek &ccedil;ocukları &ouml;ld&uuml;r&uuml;len ve kadınlarına yaşam hakkı verilen İsrail oğulları durumuna benzemektedir. Biliniz ki bunlar (&Uuml;meyyeoğulları), oğullarımızı &ouml;ld&uuml;rmekte, kadınlarımızı ise esir etmektedir.&quot;</p>\n\n<p>\n	Damarlarda donmuş kanı coşturan bu s&ouml;zlerden sonra, asıl konudan ibaret olan Şia davasını ve Ehlibeyt h&uuml;k&uuml;metini dile getirir: &quot;Hz. Muhammed&quot;in (s.a.a) Arap olduğuna dayanarak Araplar, her milletten &uuml;st&uuml;n olduklarını savundular ve bu d&uuml;ş&uuml;nce karşısında her kes boyun eğdi. Kureyş kabilesi, Hz. Muhammed&quot;in (s.a.a) kendilerinden olduğuna sarılarak Kureyş&quot;in &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ileri s&uuml;rd&uuml; ve diğer kabileler buna teslim oldu. Bu iddianın doğruluğuna inanıyor iseler, biz Kureyş&quot;in diğer boylarından daha &uuml;st&uuml;n&uuml;z. &Ccedil;&uuml;nk&uuml; biz Hz. Muhammed&quot;in (s.a.a) evlatları ve Ehlibeytiyiz, bu yakınlıkta da kimse bizimle ortak değildir.&quot;</p>\n\n<p>\n	Bu s&ouml;zlerin tesiriyle bir hayli duygulanan adam, &quot;Andolsun Allah&quot;a, Peygamber ailesine sevgi besliyorum!...&quot; der.</p>\n\n<p>\n	Fikr&icirc;, kalb&icirc; ve amel&icirc; (velayet) y&ouml;nden tam bir bağlılık sınırına getirdiği adama, İmamın şuur ve bilin&ccedil; verici son s&ouml;z&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&quot;&Ouml;yleyse kendini belalara hazırla! Andolsun Allah&quot;a, bela bizim Şi&icirc;lerimize, dağın eteğine doğru yol alan selden daha yakındır. Emniyet rahatlığının &ouml;nce bize sonra size ulaştığı gibi, bela da &ouml;nce bize sonra size isabet eder.&quot; [7]İmam ile Şi&icirc;ler arasındaki ilişki sınırlı olmakla birlikte bir hayli &ouml;zelliklere de sahipti. İmam bu ilişkilerinde, canlı bir beden ile uzuvları arasında bağlantı sağlayan beyin, diğer aza ve organları besleyen kalp konumundadır.</p>\n\n<p>\n	İmam ile Şi&icirc;ler arasındaki ilişkiye ışık tutan mevcut bilgiler, bir yandan fikr&icirc; eğitimin &ccedil;ok net bir şekilde ger&ccedil;ekleştirildiğini ve &ouml;te yandan da ilişkilerin en ince detayları &uuml;zerinde bile hesap yapıldığını g&ouml;stermektedir.</p>\n\n<p>\n	İmamın en yakın dostu ve sırdaşı olan Fuzeyl b. Yesar,[8] bir hac mevsiminde İmamın maiyetindedir.</p>\n\n<p>\n	İmam, K&acirc;be etrafında d&ouml;nen hacılara bakarak ş&ouml;yle der: &quot;Cahiliyet d&ouml;neminde de aynı şeyi yaparlardı! Oysa ki bu insanlar bize doğru akın etmek, bizi sevmek, bize bağlanmak ve yardımlarını bize sunmakla y&uuml;k&uuml;ml&uuml;d&uuml;rler. Kur&quot;&acirc;n-ı Kerim (İbrahim&quot;in dilinden) ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Allah&quot;ım! Halkın kalplerini bunlara istekli kıl.&quot;İmam kendisiyle ilk defa karşılaşan Cabir-i Cu&quot;fi&quot;ye, K&ucirc;feli olduğundan kimseye bahsetmemesini ve kendini Medineli gibi g&ouml;stermesini tavsiye etmekle, imamet ve Şi&icirc;lik sırrını taşıma kabiliyeti olan bu yeni &ouml;ğrencisine sır saklama dersi verir. &quot;İmamın sırdaşı&quot; unvanını alan da bu yetenekli ve kabiliyetli &ouml;ğrencidir.</p>\n\n<p>\n	N&uuml;&quot;man b. Beşir ş&ouml;yle bir olay anlatır: Bir yıl hac ziyaretinde Cabir ile birlikteydim. Son g&uuml;n&uuml;m&uuml;zde vedalaşmak i&ccedil;in Medine&quot;de İmam B&acirc;kır&quot;ın (a.s) huzuruna varıp sevin&ccedil;le yanından ayrıldı.</p>\n\n<p>\n	K&ucirc;fe&quot;ye d&ouml;nerken konakladığımız bir yerde bir adam yanımıza geldi. -N&uuml;&quot;man, gelen adamın &ouml;zelliklerini ve Cabir&quot;le kısa konuşmasını da nakleder- Cabir&quot;e bir mektup verdi. Cabir, mektubu &ouml;p&uuml;p g&ouml;z&uuml;n&uuml;n &uuml;st&uuml;ne koyduktan sonra a&ccedil;ıp okudu. Mektubu okuduk&ccedil;a y&uuml;z&uuml;ndeki &uuml;z&uuml;nt&uuml; ve h&uuml;zn&uuml;n daha bir belirginleştiğini hissediyordum. Mektubu sonuna kadar okuduktan sonra katlayıp eşyaları arasına koydu. K&ucirc;fe&quot;ye varıncaya kadar hi&ccedil; g&uuml;lmedi, hep mahzundu. K&ucirc;fe&quot;ye vardıktan bir g&uuml;n sonra Cabir&quot;in ihtiramını g&ouml;zetme amacıyla ziyaretine gittim. Hayretimi gizleyemediğim bir manzarayla karşılaştım. Cabir &ccedil;ocuklar gibi kamışa binmiş, boynuna koyun ekleminden bir gerdanlık takmıştı ve hi&ccedil;bir anlamı olmayan şiirler okuyordu. Evden dışarı &ccedil;ıkıp bana baktı ve hi&ccedil; bir şey s&ouml;ylemedi. Ben de bir şey s&ouml;ylemedim ve elimde olmaksızın bu h&acirc;line ağlamaya başladım. &Ccedil;ocuklar etrafımızı sardılar. Cabir hi&ccedil;bir şeye aldırmadan y&uuml;r&uuml;meye başladı. Nihayet geniş bir araziye vardı. &Ccedil;ocuklar da onu takip ediyordular. Her kes birbirine &quot;Cabir b. Yezid delirmiştir.&quot; diyordu.</p>\n\n<p>\n	Birka&ccedil; g&uuml;n sonra Hişam b. Abd&uuml;lmelik&quot;ten K&ucirc;fe valisine bir mektup geldi. Mektupta ş&ouml;yle diyordu: &quot;Cabir b. Yezid-i Cu&quot;fi&quot;nin kim olduğunu araştır, bul ve boynunu vurup bana g&ouml;nder.&quot;</p>\n\n<p>\n	Vali araştırmaya koyuldu, etrafına sorunca: &quot;Emir sağ olsun! Cabir fazilet, hadis ve ilimden nasibini almış bir insandı. Bu yıl hacca gitmişti, d&ouml;nd&uuml;kten sonra delirdi ve şimdi kamışlıkta bir kamışa binmiş &ccedil;ocuklarla oynuyor.&quot;</p>\n\n<p>\n	N&uuml;&quot;man olayın akışını ş&ouml;yle anlatır: &quot;Vali mutmain olmak i&ccedil;in Cabir&quot;i g&ouml;rmeye gitti. Cabir&quot;i, kamışa binmiş bir vaziyette &ccedil;ocuklarla oynadığını g&ouml;r&uuml;nce, &quot;Allah&quot;a ş&uuml;k&uuml;rler olsun ki beni onun katlinden uzak kıldı.&quot; dedi.&quot;[9]</p>\n\n<p>\n	Bu &ouml;rnek, İmamın yakın ashabıyla olan ilişkisinin keyfiyetini a&ccedil;ıklamakla birlikte, teşkilat&icirc; bir ilişki ve bağlılığın varlığını ve h&uuml;k&uuml;metin de bu m&uuml;slih insanlara karşı baskıcı tutumunu yansıtmaktadır. Bu arada -her şeyden &ccedil;ok kendi g&uuml;c&uuml;n&uuml; korumayı ve konumunu g&uuml;&ccedil;lendirmeyi d&uuml;ş&uuml;nen- egemen g&uuml;&ccedil;, İmam ile yakın dostları arasındaki ilişkiden ve toplu etkinliklerinden hepten de habersiz değildi; mevcut istihbaratı değerlendirerek &ccedil;alışmaların k&uuml;nh&uuml;ne inme ve karşı taktik geliştirme &ccedil;abası i&ccedil;indeydi.[10]</p>\n\n<p>\n	Gitgide İmamın ve Şi&icirc;liğin genel ortamının, haksızlıklara itiraz ve muhalefet g&ouml;r&uuml;n&uuml;m&uuml; kendini hissettiriyordu ve bu, Şia İmamlarının yaşam tarihinde yeni bir d&ouml;nemin başladığını m&uuml;jdeliyordu.<br />\n	Tarih, hadis ve siyer kitaplarında, İmam B&acirc;kır&quot;ın (a.s) muhalif ve nispeten sert &ccedil;ıkışlarından bahsedilmiyor ise de bu, o d&ouml;neme hakim yoğun baskıdan ve İmamın siyas&icirc; yaşamından haberdar tek merci olan dostlarının korunması i&ccedil;in takiyyenin ka&ccedil;ınılmazlığından kaynaklanmaktadır; ama bunlarla birlikte uyanık d&uuml;şmanın planlı tepkilerine bakarak herkesin faaliyetinin arkasındaki hakikate ulaşmak m&uuml;mk&uuml;nd&uuml;r. Hişam b. Abd&uuml;lmelik gibi g&uuml;&ccedil;l&uuml; ve y&ouml;netici ruhlu biri -ki Belazuri&quot;ye g&ouml;re en g&uuml;&ccedil;l&uuml; Emev&icirc; halifesidir-[11] İmam B&acirc;kır (a.s) veya bir başkasına asık surat g&ouml;steriyorsa bunun sebebi, karşı tarafın tutum ve davranışlarından bir tehdit sezinlemesi ve varlığını kabullenememesidir.</p>\n\n<p>\n	İmam B&acirc;kır&quot;ın (a.s) d&uuml;ş&uuml;nce ve teşkilat alanında değil, sadece ilm&icirc; alanda faaliyeti olsaydı şayet, halife ve erkanı, kesinlikle şiddet ve baskı uygulamayı &ccedil;ıkarlarına aykırı bulurlardı. &Ccedil;&uuml;nk&uuml; bu durumda, hem İmamı -ki bunu, Fahh şehidi H&uuml;seyin b. Ali&quot;nin kıyamında tecr&uuml;be etmişlerdi- ve hem de azımsanmayacak sayıda olan İmamın dostlarını ciddi bir muhalefete sevk etmiş ve &ouml;fkelendirmiş olacaklardı.</p>\n\n<p>\n	Aslında vurgu yapmak istediğimiz, İmam B&acirc;kır&quot;ın (a.s) &ouml;mr&uuml;n&uuml;n sonlarında egemen d&uuml;zenin nispeten baskıcı tutumu karşısında İmamın da nispeten sert tepki g&ouml;sterdiği ger&ccedil;eğidir.</p>\n\n<p>\n	----------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Bihar&quot;ul-Envar, c.46, s.229</p>\n\n<p>\n	[2]- Ebu Hamza Sumal&icirc;&quot;nin rivayeti buna &ouml;rnek teşkil etmektedir. Bihar&quot;ul-Envar, c.46, s.357 ve c.46, s.338</p>\n\n<p>\n	[3]- Bihar&quot;ul-Envar, c.46, s.288.</p>\n\n<p>\n	[4]- Bihar&quot;ul-Envar, c.46, s.288.</p>\n\n<p>\n	[5]- Menakıb-ı İbn-i Şehraşub, c.4, s.207.</p>\n\n<p>\n	[6]- Bihar&quot;ul-Envar, c.46, s.258.</p>\n\n<p>\n	[7]- Bihar&quot;ul-Envar, c.46,s.360.</p>\n\n<p>\n	[8]- İmamın, Fuzeyl hakkındaki &ouml;vg&uuml;lerinden haberdar olmak i&ccedil;in bakınız: Kamus&quot;ur-Rical, c.97, s.343.</p>\n\n<p>\n	[9]- Kamus&quot;ur-Rical, c.2, s.329. Bihar&quot;ul-Envar, c.46, s.282.</p>\n\n<p>\n	[10]- Cabir&quot;in &ouml;yk&uuml;s&uuml;, benzeri nice olaylar ve Medine valisinin İmam B&acirc;kır&quot;ı (a.s) tehdit eden haberini nakleden Abdullah b. Muaviye&quot;nin rivayeti de bu ger&ccedil;eği a&ccedil;ık bir şekilde desteklemektedir. Bu hususta bakınız: Bihar&quot;ul-Envar, c.46, s.246.</p>\n\n<p>\n	[11]- İlk Abbasiler, s.116.</p>','İmam Bâkırın (a.s) İmamet Dönemi','','publish','closed','open','','imam-bakirin-a-s-imamet-donemi','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2853',0,'post','',0),(2854,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	1- M&uuml;nafık kimseyle dilinle anlaş ve ge&ccedil;in. Sadece m&uuml;&#39;mini kal&zwnj;binle sev. Bir yahudi bile seninle oturursa ona karşı iyi davran.</p>\n\n<p>\n	2- Hilim ve ilim beraberliğinden daha g&uuml;zel bir beraberlik yok&zwnj;tur.</p>\n\n<p>\n	3- Kemalin t&uuml;m&uuml;, din hususunda derin bilgi sahibi olmak, musi&zwnj;betlere karşı sabretmek ve ge&ccedil;im masrafını &ouml;l&ccedil;&uuml;l&uuml; bir şekilde ayarlamaktır.</p>\n\n<p>\n	4- Allah&#39;a andolsun ki m&uuml;tekebbir (b&uuml;y&uuml;kl&uuml;k taslayan) kimse, Allah&#39;ın rıd&acirc;sı (sıfatı) &uuml;zerinde, O&#39;nunla m&uuml;nakaşa ediyor. (&Ccedil;&uuml;nk&uuml; ululuk Allah&#39;a mahsustur; kulun b&uuml;y&uuml;kl&uuml;k taslama hakkı yoktur.)</p>\n\n<p>\n	5- Bir g&uuml;n İmam aleyhi&#39;s-sel&acirc;m, yanında bulunanlara: &quot;Yiğitlik nedir?&quot; diye sordu. Onlardan her biri bir şey s&ouml;yledi. İmam aleyhi&#39;s-sel&acirc;m buyurdular ki: Yiğitlik aşağılanmamak i&ccedil;in tamah et&zwnj;memen, fakir olmamak i&ccedil;in başkalarından bir şey istememen, s&ouml;v&uuml;lmemek i&ccedil;in cimrilik yapmaman ve kendine d&uuml;şman kazan&zwnj;mamak i&ccedil;in de cahillikte bulunmamandır. &quot;Kimin buna g&uuml;c&uuml; yetebilir?&quot; dediklerinde de İmam aleyhi&#39;s-sel&acirc;m: &quot;G&ouml;zde bebek, kokularda misk ve bu g&uuml;nlerde de halife gibi kıymetli olmak is&zwnj;teyen bir kimsenin buna kudreti ola&zwnj;bilir.&quot; buyurdular. (Halife, halkın &ouml;rf&uuml; hasebiyle zikredilmiştir. Yoksa zalim halifenin İmam B&acirc;kır aleyhi&#39;s-sel&acirc;m&#39;ın yanında bir değeri yoktur.)</p>\n\n<p>\n	6- Bir g&uuml;n adamın birisi, İmam aleyhi&#39;s-sel&acirc;m&#39;ın huzurunda: &quot;Allah&#39;ım, bizi b&uuml;t&uuml;n halkından ihtiya&ccedil;sız kıl.&quot; dediğinde, İmam aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurdu: &Ouml;yle deme. &ldquo;Allah&#39;ım, beni halkın k&ouml;t&uuml;lerinden m&uuml;stağni kıl (onlara muhta&ccedil; etme)&quot; de. &Ccedil;&uuml;nk&uuml; m&uuml;&#39;min, kardeşinden m&uuml;stağni değildir.</p>\n\n<p>\n	7- Hak &uuml;zere kıyam et. Seni ilgilendirmeyen (veya faydası ol&zwnj;mayan) şeyden uzaklaş. D&uuml;şmanından &ccedil;ekin. Dostuna karşı, Allah&#39;tan korkan emin kimse hari&ccedil;, ihtiyatlı davran. G&uuml;nahk&acirc;rla arkadaş olma ve onu kendi sırrına da v&acirc;kıf kılma. İşlerinde Allah&#39;tan korkan kim&zwnj;selerle istişare et.</p>\n\n<p>\n	8- Yirmi yıllık arkadaşlık akrabalıktır.</p>\n\n<p>\n	9- G&uuml;c&uuml;n yetiyorsa ilişkin olan herkesten, iyilikte &uuml;st&uuml;n olmaya &ccedil;alış.[1]</p>\n\n<p>\n	10- &Uuml;&ccedil; şey, d&uuml;nya ve ahiret g&uuml;zelliklerindendir: Sana zul&uuml;m edeni affetmen, seninle ilişkisini kesenle ilişki kurman ve sana karşı cahillik yapana yumuşak ve olgun davranman.</p>\n\n<p>\n	11- Zul&uuml;m &uuml;&ccedil; &ccedil;eşittir: Allah&#39;ın affetmeyeceği zul&uuml;m, Allah&#39;ın affedeceği zul&uuml;m ve Allah&#39;ın ondan vazge&ccedil;meyeceği (hesapsız bırak&zwnj;mayacağı) zul&uuml;m. Allah&#39;ın affetmeyeceği zul&uuml;m, Allah&#39;a şirk koşmaktır. Allah&#39;ın affedeceği zul&uuml;m, insanın kendisiyle Allah arasında olan bir şeyde kendisine zul&uuml;m etmesidir. Allah&#39;ın ondan ge&ccedil;meye&zwnj;ceği zul&uuml;m ise insanlara yapılan zul&uuml;md&uuml;r.</p>\n\n<p>\n	12- Kim M&uuml;sl&uuml;man kardeşine yardım etmek ve ihtiyacını karşıla&zwnj;mak i&ccedil;in gayret g&ouml;stermekten (ihtiyacı ister giderilsin, ister giderilmesin) &ccedil;ekinirse, g&uuml;nahı olan, sevap da almayacağı&nbsp; bir ihti&zwnj;yacı karşılamak i&ccedil;in &ccedil;aba g&ouml;stermeye du&ccedil;ar olur. Allah&#39;ın razı olduğu yerde malını infak etmekten sakınan cimri kimse de, o malın ka&ccedil; kat fazlasını Allah&#39;ın sevmediği bir yerde sarfetmeye du&ccedil;ar olur.</p>\n\n<p>\n	13- Allah&#39;ın b&uuml;t&uuml;n takdirleri, m&uuml;&#39;min i&ccedil;in hayırdır.</p>\n\n<p>\n	14- Allah-u Te&acirc;la, insanların, bir şey istediklerinde, birbirlerine ısrar etmelerini sevmez; ama onu kendisi i&ccedil;in sever. Kendisinden bir şeyin istenilmesini ve indinde olanın ısrarla talep edilmesini sever.</p>\n\n<p>\n	15- Allah-u Te&acirc;la, her kimin batınında ona bir &ouml;ğ&uuml;t verici yer&zwnj;leştirmezse, halkın &ouml;ğ&uuml;tleri ona fayda vermez.</p>\n\n<p>\n	16- Zahiri batınından iyi olanın, (amel) terazisi hafif olur.</p>\n\n<p>\n	17- Nice insanlar var ki, biriyle karşılaştıklarında: &quot;Allah, d&uuml;şmanını helak etsin&quot; derler; oysa ki onun Allah&#39;tan başka bir d&uuml;şmanı yoktur.</p>\n\n<p>\n	18- &Uuml;&ccedil; kimse selam verilmez: Cuma namazına gidene, cenaze ar&zwnj;kasında y&uuml;r&uuml;yene ve hamamda olan kimseye.</p>\n\n<p>\n	19- İlminden faydalanılan alim, yetmiş bin abidden daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	20- İnsan, kendisinden &uuml;sttekini kıskandığı ve kendisinden aşağıdakini de k&uuml;&ccedil;&uuml;msediği s&uuml;rece alim sayılmaz.</p>\n\n<p>\n	21- İmam aleyhi&#39;s-sel&acirc;m: &quot;Allah&#39;a isyan eden, O&#39;nu tanımamıştır.&quot; buyurup şu manzumeyi okudular:</p>\n\n<p>\n	Sevdiğini s&ouml;yler, isyan edersin O&#39;na</p>\n\n<p>\n	Acayip bir iştir bu, andolsun ki canına</p>\n\n<p>\n	Sevgin ger&ccedil;ek olsaydı, itaat ederdin O&#39;na</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; aşık maşukun, s&ouml;z&uuml;nden &ccedil;ıkmaz asla.</p>\n\n<p>\n	22- D&uuml;nya malına yeni kavuşmuş bir kimseye muhta&ccedil; olmak, yılanın ağzındaki paraya muhta&ccedil; olmaya benzer; bir taraftan ona muhta&ccedil;sın, diğer taraftan ise tehlikedesin.</p>\n\n<p>\n	23- &Uuml;&ccedil; haslete sahip olan, onların vebalini&nbsp; (cezasını) &ccedil;ek&zwnj;medik&ccedil;e &ouml;lmez: Zulmetmek, sıla-i rahmi kesmek ve yalan yere yemin etmek ki, Allah&#39;a karşı savaşmaktır. Sevabı &ccedil;abuk ulaşan itaat, sıla-i rahimdir. Bazı insanlar facir olur, (ama) ilişkileri ve birbirlerini sevmeleri sebe&zwnj;biyle mal ve servetleri artar. Yalan yere yemin etmek ve sıla-i rahmi&nbsp; kesmek (akrabalara k&ouml;t&uuml; davranmak) yurtları harabeye d&ouml;n&uuml;şt&uuml;r&uuml;r.</p>\n\n<p>\n	24- Marifetsiz yapılan amel kabul olmaz; amelsiz de marifet&nbsp; ol&zwnj;maz. Kim (Allah&#39;ı) tanırsa, marifeti, onu amel etmeye sevkeder; marifeti olmayanın ameli kabul olmaz.</p>\n\n<p>\n	25- Allah-u Te&acirc;la yaratıklarından bazılarını hayır ehli kılmış, hayır işi onlara sevdirmiş, hayır talep edenleri onlara y&ouml;neltmiş, yağmuru g&ouml;ndermekle kurak yeri ve ehlini diriltmeyi kolay&zwnj;laştırdığı gibi iyi işleri yapmayı da onlara kolaylaştırmıştır. Allah-u Te&acirc;la, yaratıkların&zwnj;dan bazılarını da hayır işe d&uuml;şman kılmış, hayırı ve hayır işi yapmayı da onlara sevdirmemiş, hayır talep edenlerin onlara y&ouml;nelmesini yasaklamış ve bazen kurak yeri ve ehlini helak etmek i&ccedil;in yağmurunu oradan esirgediği gibi, hayır bir iş yapmayı da onlara yasaklamıştır; Allah&rsquo;ın affettiği ise daha &ccedil;oktur.</p>\n\n<p>\n	26- Kardeşinin (sana karşı) kalbindeki sevgisini, kalbindeki (ona karşı) sevginle tanı.</p>\n\n<p>\n	27- İman, sevgi ve buğzdan ibarettir.</p>\n\n<p>\n	28- Bizim şiamız, ancak Allah&#39;tan &ccedil;ekinen ve O&#39;na itaat eden kim&zwnj;selerdir. Şiiler ancak tevazu, huşu ve emaneti eda etmek, Allah&#39;ı &ccedil;ok anmak, oru&ccedil; tutmak, namaz kılmak, anne ve babaya iyilikte bulun&zwnj;mak, fakir, bor&ccedil;lu ve yetim olan komşuların karşısında kendilerini sorumlu bilmek, doğru konuşmak, Kur&#39;&acirc;n okumak ve insanlar hak&zwnj;kında iyilikten başka bir şey s&ouml;ylememekle tanınırlar ve onlar kendi kavimlerinin emin insanlarıdırlar.</p>\n\n<p>\n	29- D&ouml;rt şey hayır hazinelerindendir: İhtiyacı gizlemek, sadakayı gizlemek, ağrıyı bildirmemek ve musibeti s&ouml;ylememek.</p>\n\n<p>\n	30- Dili ger&ccedil;eği s&ouml;yleyenin, ameli temiz olur. Niyeti iyi olanın, rızkı &ccedil;oğalır. Ailesine karşı g&uuml;zel davrananın ise &ouml;mr&uuml; uzar.</p>\n\n<p>\n	31- Sakın tembellik ve sabırsızlık etme. &Ccedil;&uuml;nk&uuml; bunlar her şerrin anahtarıdır. Tembellik eden hi&ccedil;bir hakkı eda edemez. Sabırsızlık eden de hi&ccedil;bir hakka dayanamaz (biraz sinirlenmekle haktan el &ccedil;eker).</p>\n\n<p>\n	32- Kim Allah&rsquo;a iman etmek, kardeşine vefalı kalmak ve Allah&#39;ın rızasını talep etmek &uuml;zere Allah yolunda bir kimseyle kardeş olursa, Allah&#39;ın nurundan bir ışık, azabından bir aman (g&uuml;vence), kıyamette kendisini kurtarıcı bir delil, kalıcı bir izzet ve y&uuml;ce bir ş&acirc;n kazanmış olur. &Ccedil;&uuml;nk&uuml; m&uuml;&#39;min, ne Allah&#39;a ektir ve ne de O&#39;ndan kopuktur. &quot;Bu s&ouml;z&uuml;n manası nedir?&quot; dediklerinde, İmam ş&ouml;yle buyurdu: &quot;Ek değildir&quot; yani o, Allah değildir. &quot;O&#39;ndan kopuk değildir&quot; yani o, başkasından değildir.&quot;</p>\n\n<p>\n	33- Kişinin başkasında g&ouml;rd&uuml;ğ&uuml; bir ayıbı kendisinde g&ouml;rmemesi, terkedemediği bir şeyle başkasını ayıplaması ve kendisini il&zwnj;gilendir&zwnj;meyen bir şeyle arkadaşını incitmesi, kendisini aldatması i&ccedil;in yeterlidir.</p>\n\n<p>\n	34- Tevazu; makamından aşağı olan bir yerde oturmaya razı ol&zwnj;man, karşılaştığın herkese selam vermen ve haklı olsan bile m&uuml;nakaşayı terketmendir.</p>\n\n<p>\n	35- M&uuml;&#39;min, m&uuml;&#39;minin kardeşidir; m&uuml;&#39;min kendi kardeşine ne k&uuml;fureder, ne onu iyilikten mahrum bırakır ve ne de ona su-i zanda bulunur.</p>\n\n<p>\n	36- İmam aleyhi&#39;s-sel&acirc;m oğluna buyurdular ki: Hakka tahamm&uuml;l et; &ccedil;&uuml;nk&uuml; hak olan yerde bir şeyi esirgeyen, onun iki katını batılda harcar.</p>\n\n<p>\n	37- Kime ahmaklık verilmişse, iman ondan uzaklaştırılmıştır.</p>\n\n<p>\n	38- Allah-u Te&acirc;la &ccedil;irkin s&ouml;z s&ouml;yleyen, ağzı bozuk adamı sevmez.</p>\n\n<p>\n	39- Allah-u Te&acirc;la&#39;nın, ge&ccedil;imde darlık ve ibadette gevşeklik gibi, v&uuml;cut ve kalp hakkında cezaları vardır. Hi&ccedil; kimse, katı kalplilikten daha b&uuml;y&uuml;k bir cezaya uğramamıştır.</p>\n\n<p>\n	40- Kıyamet g&uuml;n&uuml;nde bir &ccedil;ağrıcı: &quot;Sabredenler nerededir?&quot; diye &ccedil;ağrıda bulunur. İnsanlardan bazı gruplar ayağa kalkar. Daha sonra: &quot;M&uuml;tesabbirler (kendilerini sabretmeye zorlayanlar) nere&zwnj;dedir?&quot; diye &ccedil;ağrıda bulunur; yine insanlardan bazı gruplar ayağa kalkar. &ldquo;Canım sana feda olsun, &quot;sabreden&quot; ve &quot;m&uuml;tesabbirler&quot; kimlerdir?&rdquo;&zwnj; diye sorduğumda, İmam aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurdu: &quot;Sabredenler&quot;, farzları eda etmeye tahamm&uuml;l eden, &quot;m&uuml;tesabbirler&quot; ise haramları terketmek i&ccedil;in kendilerini sabretmeye zorlayan kim&zwnj;selerdir.</p>\n\n<p>\n	41- Allah buyuruyor ki: &quot;Ey Ademoğlu! Haram kıldığım şeyler&zwnj;den ka&ccedil;ın. B&ouml;yle yaparsan insanların en takvalısı olursun.</p>\n\n<p>\n	42- En &uuml;st&uuml;n ibadet, karın ve fercin (ırzın) iffetidir. (Onları haram&zwnj;dan korumaktır).</p>\n\n<p>\n	43- Hoş davranış ve g&uuml;ler y&uuml;zl&uuml;l&uuml;k, sevgiye yol a&ccedil;ar ve Allah&#39;a yakınlaşmaya vesile olur. (Nitekim) asık surat ve ekşi &ccedil;ehreli ol&zwnj;mak da nefrete yol a&ccedil;ar ve Allah&#39;tan uzaklaşmaya sebep olur.</p>\n\n<p>\n	44- Yaptığım ilk iyiliğin korunup kalpte yerleşmesi i&ccedil;in ardın&zwnj;dan başka bir ihsanda (iyilikte) bulunmam kadar, muhabbet ve dostluğu kazandıracak bir vesilem yoktur. &Ccedil;&uuml;nk&uuml; sonraki ihsanları esirgemek, &ouml;nceki ihsanlara yapılacak teşekk&uuml;rleri de keser. (&Ouml;nceki ihsanlara karşı teşekk&uuml;r eden, sonraki esirgemelerden do&zwnj;layı nank&ouml;r olur.) İhti&zwnj;ya&ccedil;ları hen&uuml;z yeni iken karşılamamaya, g&ouml;nl&uuml;m razı olmaz.</p>\n\n<p>\n	45- İman ve hay&acirc; aynı k&ouml;ke uzanmaktalar; biri giderse diğeri onu izler.</p>\n\n<p>\n	46- Bu d&uuml;nya, hem iyi ve hem de k&ouml;t&uuml; insanlara verilir. Ama Allah-u Te&acirc;la, bu dini sadece &ouml;zel kullarına verir.</p>\n\n<p>\n	47- İman, ikrar ve ameldir. İslam ise yalnız ikrardır.</p>\n\n<p>\n	48- İman, kalpte olan şeydir. İslam ise sadece, evlenme, miras ve canın korunması gibi İslam&#39;ın zahiri h&uuml;k&uuml;mlerinin uygulan&zwnj;masına vesile olur. İman İslam&#39;la ortaktır; ama İslam imanla ortak değildir.</p>\n\n<p>\n	49- Kim bir hidayet kapısını (halka) tanıtırsa (iyi bir gelenek mey&zwnj;dana getirirse), onunla amel edenlerin sevabı miktarınca ona sevap yazılır ve onların sevabından da bir şey eksilmez. Kim de bir sapıklık kapısını halka tanıtırsa (k&ouml;t&uuml; bir gelenek oluşturursa), o sapıklıkla amel edenlerin t&uuml;m&uuml;n&uuml;n cezası kadar cezası olur ve on&zwnj;ların cezasın&zwnj;dan da bir şey eksilmez.</p>\n\n<p>\n	50- Dalkavukluk ve haset, m&uuml;&#39;minin ahlakından değildir. Ama ilim tahsil etmek uğrunda olursa sakıncası yoktur. (Yani muallime dalka&zwnj;vukluk yapmanın ve ders arkadaşına gıbta etmenin sakıncası yoktur.)</p>\n\n<p>\n	51- Bilmediği bir şey hakkında kendisine soru sorulan alimin, &quot;Allah daha alimdir&quot; demesi uygundur. Ama alim olmayan bir kim&zwnj;senin b&ouml;yle demesi uygun değildir. (Diğer bir rivayette de İmam B&acirc;kır aleyhi&#39;s-sel&acirc;m bu konuda ş&ouml;yle buyurmuştur. &quot;Alim olmayan bir kimse soru soranın kalbinde ş&uuml;phe uyandırmamak i&ccedil;in a&ccedil;ık&ccedil;a &quot;bilmiyorum&quot; demelidir.&quot;)</p>\n\n<p>\n	52- İlk Arap&ccedil;a konuşan şahıs, Hazret-i İbrahim&#39;in oğlu İsmail (aleyhimes selam)&#39;dır. Hazret-i İsmail o sırada on &uuml;&ccedil; yaşındaydı; ilk &ouml;nce anne ve babasının lisanıyla konuşuyordu. İlk Arap&ccedil;a&rsquo;yı o konuşmuş ve kurbanlık olan da o olmuştur (kardeşi İshak değil).</p>\n\n<p>\n	53- Amel ettiğinizde, sultan ve şeytanın şerrini sizden uzak&zwnj;laştıran bir şeyi size &ouml;ğreteyim mi? Ebu Hamza: &quot;Evet, buyurun amel edelim.&quot; dediğinde, İmam aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurdu: &quot;Sabah erken sadaka verin. Zira bu amel şeytanın y&uuml;z&uuml;n&uuml; karartır ve o g&uuml;n zalim sultanın şerrini sizden engeller. Allah i&ccedil;in sevmeye, Allah i&ccedil;in dost olmaya ve hayır amellerde yardımlaşmaya &ouml;nem verin. &Ccedil;&uuml;nk&uuml; bunlar, sultan ve şeytanın k&ouml;k&uuml;n&uuml; kurutur. Mağfiret dilemekte ısrar edin; &ccedil;&uuml;nk&uuml; bu,&nbsp; g&uuml;nahları mahveder.</p>\n\n<p>\n	54- Ger&ccedil;ekten bu dil, her hayır ve şerrin anahtarıdır. M&uuml;&#39;minin, altın ve g&uuml;m&uuml;ş&uuml;ne m&uuml;h&uuml;r vurduğu gibi diline de m&uuml;h&uuml;r vurması uy&zwnj;gundur. Zira Resulullahsalla&#39;ll&acirc;hu aleyhi ve alih:</p>\n\n<p>\n	&quot;Allah, dilini her şerden koruyan m&uuml;&#39;mine rahmet etsin. Ger&ccedil;ekten bu amel, kendisi i&ccedil;in verdiği bir sadakadır.&quot; diye buyurmuştur. Daha sonra İmam aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurdu: Hi&ccedil; kimse dilini korumadık&ccedil;a g&uuml;nahtan kurtulamaz.</p>\n\n<p>\n	55- Kardeşinle ilgili&nbsp; Allah&#39;ın gizlediği bir şeyi a&ccedil;ığa &ccedil;ıkarmak gıy&zwnj;bettir. Ama sinirli ve acelecilik gibi zahiri sıfatlarını s&ouml;ylemek sakıncasızdır. İftira ise kardeşinde olmayan bir şeyi (yalanla) s&ouml;yle&zwnj;mendir.</p>\n\n<p>\n	56- Kıyamet g&uuml;n&uuml;, pişmanlığı herkesten daha fazla olan, doğru yolu a&ccedil;ıklayıp o yolda gitmeyen kimsedir.</p>\n\n<p>\n	57- Takvalı, &ccedil;alışkan ve doğru konuşan olun. Emaneti sahibine geri &ccedil;evirin; ister sahibi iyi adam olsun ister k&ouml;t&uuml;. Eğer Ali ibn-i Ebi Talib aleyhi&#39;s-sel&acirc;m&#39;ın katili bile bana bir emanet verirse, onu kendisine geri veririm.</p>\n\n<p>\n	58- Sila-i rahim, amelleri temizler, malları artırır, belayı uzak&zwnj;laştırır, hesabı kolaylaştırır ve eceli erteler (&ouml;mr&uuml; uzatır).</p>\n\n<p>\n	59- Ey insanlar! Siz bu d&uuml;nyada, &ouml;l&uuml;m oklarının hedefisiniz. Hi&ccedil;bir kimse &ouml;mr&uuml;nden bir g&uuml;n ge&ccedil;meksizin yeni bir g&uuml;ne ulaşmıyor. Bu d&uuml;nyada boğaz tıkamayacak bir lokma var mıdır? Nefes yolunu tıkama&zwnj;yacak bir yudum su var mıdır? G&ouml;&ccedil;&uuml;p gide&zwnj;ceğiniz yurdu bayındır edin. Zira bug&uuml;n ganimettir; yarının kimin olacağını bilmiyor&zwnj;sun. D&uuml;nya ehlinin t&uuml;m&uuml; yolcudurlar; y&uuml;klerinin d&uuml;ğ&uuml;mlerini diğer cihanda &ccedil;&ouml;zeceklerdir. Bizler elimizden &ccedil;ıkan k&ouml;klerin (babaların) dallarıyız. K&ouml;k olmadıktan sonra dal ne kadar baki kalabilir? &Ouml;m&uuml;r ve arzuları sizden daha fazla olanlar nere&zwnj;dedir?! Ey Ademoğlu, geri &ccedil;eviremeyeceğin (&ouml;l&uuml;m) peşine takılmış ve geri d&ouml;nmesi de imkansız olan (&ouml;m&uuml;r) elinden &ccedil;ıkmıştır. Ge&ccedil;ici hayatı, hayat sayma. &Ccedil;&uuml;nk&uuml; seni ecel ve &ouml;l&uuml;me yaklaştıran lezzetten başka ondan sana bir nasip kalmaz. Nerdeyse sen de kaybedilen bir dost ve cansız bir g&ouml;vde olmuşsun. Kendini d&uuml;ş&uuml;n ve onun haricindeki her şeyi terket; Allah&#39;tan&nbsp; yardım dile, Allah da sana yardım etsin.</p>\n\n<p>\n	60- Kim kendisine yapılan iyilik miktarınca iyilik yaparsa, o iyi&zwnj;liği telafi eder. Kim bir o kadar daha eklerse ş&acirc;kir olur (hakkınca teşek&zwnj;k&uuml;r eder.) Kim de (yapılan ihsana karşı) teşekk&uuml;r ederse kerim olur. Kim yaptığı her iyiliği, kendisine yapmış olduğunu bilirse, halkın teşekk&uuml;r&uuml;n&uuml; ve ona karşı dostluk ve muhabbetlerinin &ccedil;oğalmasını beklemez.</p>\n\n<p>\n	&Ouml;yleyse kendine yaptığın ve onunla kendi haysiyetini koruduğun ihsan karşısında başkasının &ouml;vg&uuml;s&uuml;n&uuml; umma. Bil ki ihti&zwnj;yacının karşılanmasını isteyen kimse, sana ağız a&ccedil;makla kendi haysiyetini korumamıştır; &ouml;yleyse sen, onun ihti&zwnj;yacını karşılamakla kendi haysiyetini koru.</p>\n\n<p>\n	61- Yolculuğa &ccedil;ıkanın, ailesine hediye vaat etmesi gibi, Allah da m&uuml;&#39;min kuluna belayı vaat ediyor (m&uuml;&#39;min kulunu bela ile k&ouml;t&uuml;l&uuml;kler&zwnj;den koruyor).</p>\n\n<p>\n	Doktor hastayı perhiz ettirdiği gibi, Allah da m&uuml;&#39;min kulunu, d&uuml;nyadan perhiz ettiriyor.</p>\n\n<p>\n	62- Allah d&uuml;nyayı hem sevdiğine ve hem de sevmediğine verir; ama dinini ancak sevdiğine verir.</p>\n\n<p>\n	63- Ali aleyhi&#39;s-sel&acirc;m&#39;ın şiası, velayetimiz yolunda mallarını bir&zwnj;birlerinden esirgemeyen, sevgimizle birbirlerini seven, emrimizi (Şia esaslarını) diriltmek i&ccedil;in birbirlerini ziyaret eden, sinirlendik&zwnj;lerinde zul&uuml;me y&ouml;nelmeyen, hoşnut olduklarında israf etmeyen, komşularına bereket olan ve muaşeret ettikleri kimselerle de sulh-u sefa i&ccedil;erisinde bulunan kimselerdir.</p>\n\n<p>\n	64- Tembellik, hem dine, hem de d&uuml;nyaya zarar verir.</p>\n\n<p>\n	65- Eğer su&acirc;l eden (bir şey isteyen), su&acirc;l etmenin ne kadar k&ouml;t&uuml; olduğunu bilseydi hi&ccedil; kimse, başkasından bir şey istemezdi. Eğer kendisinden bir şey istenilen kimse de, vermemenin ne kadar k&ouml;t&uuml; olduğunu bilseydi, hi&ccedil; kimse diğerini reddetmezdi.</p>\n\n<p>\n	66- Allah-u Te&acirc;lan&#39;ın bazı kulları uğurlu ve kolaylık &ccedil;ıkarıcıdır&zwnj;lar; kendi ge&ccedil;imlerini sağlar ve halk da onların sayesinde rahat&ccedil;a yaşar. Onlar kullar arasında yağmur gibidirler.</p>\n\n<p>\n	Allah&#39;ın, bazı kulları da mel&#39;un, zorluk &ccedil;ıkarıcı ve hayırsızdırlar. Ne kendileri rahat yaşar ve ne de elleri altında olan insanlar rahat yaşar.</p>\n\n<p>\n	Bunlar, Allah&#39;ın kulları arasında, &ouml;nlerine &ccedil;ıkan her şeyi yok eden (yiyip bitiren) &ccedil;ekirgeye benzerler.</p>\n\n<p>\n	67- Halkın size s&ouml;ylemesini sevdiğiniz en g&uuml;zel s&ouml;z&uuml;, onlara s&ouml;yleyin. Allah, lanetleyen, s&ouml;ven, dokunaklı s&ouml;z s&ouml;yleyen, &ccedil;irkin s&ouml;z konuşup k&uuml;freden ve ısrar ederek diğerinden bir şey isteyen, başkasına ağız a&ccedil;an bir kimseyi sevmez. Ama hay&acirc;lı, olgun ve (&ccedil;irkin şeylerden) ka&ccedil;ınan iffetli kimseyi sever.</p>\n\n<p>\n	68- Allah-u Te&acirc;la, (insanın) herkese selam vermesini sever.</p>\n\n<p>\n	--------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Ger&ccedil;ekten&nbsp; bu gibi nurlu c&uuml;mlelerin &uuml;zerinde iyice d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde, Ehl-i Beyt (a.s)&rsquo;ın amel ve s&ouml;zleriyle bizi esenlik dolu bir hayata davet ettiklerini iyice anlarız. İnsan hayatı boyunca s&uuml;rekli olarak y&uuml;zlerce, hatta&nbsp; binlerce insanla ilişki i&ccedil;erisindedir; İmam aleyhi&rsquo;s-sel&acirc;m&nbsp; buyuruyor ki: Sizinle ilişkisi olan her insana, sizin iyiliğinizin daha fazla olmasına &ccedil;alışın; yani g&uuml;c&uuml;n&uuml;z yetiyorsa iyilik yapmak y&ouml;n&uuml;nden, hizmet y&ouml;n&uuml;nden ondan &uuml;st&uuml;n&nbsp; olmaya &ccedil;alışın. Ehl-i Beyt (a.s) sadece bu gibi nurlu ahlak&icirc; ilke ve prensipleri a&ccedil;ıklamakla kalmamış, pratikteki en g&uuml;zel &ouml;rneğini de bizzat kendileri sergilemişlerdir. Bunun i&ccedil;indir ki, akide, ahlak, amel ve toplumsal ilişkilerimizi doğru esaslar &uuml;zere bina etmede kurtuluş gemisi olan Ehl-i Beyt&rsquo;e muhtacız. Evet sadece onları tanımak sayesindedir ki, Allah&rsquo;ın, haklarında saadet yazdığı kimseler kurtuluş yolunu bulur ve saadete kavuşurlar. (&ccedil;ev.)</p>\n\n<p>\n	&nbsp;</p>','İmam Muhammed Bâkır (a.s)ın Kısa Sözleri','','publish','closed','open','','imam-muhammed-bakir-a-sin-kisa-sozleri','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2854',0,'post','',0),(2855,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Aziz ve celil olan Allah nezdinde işlerin en sevimlisi, kulun her ne kadar az da olsa s&uuml;rekli yaptığı ameldir.&rdquo;&zwnj;[1]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Aziz ve celil olan Allah nezdinde, her ne kadar az da olsa s&uuml;rekli yapılan bir işten sevimli hi&ccedil;bir şey yoktur.&rdquo;&zwnj;[2]İmam Bakır (a.s) s&uuml;rekli ş&ouml;yle buyururdu: &ldquo;Ş&uuml;phesiz bir işe adet ettiğimde onu s&uuml;rekli yapmak isterim. Eğer gece ibadetimden bir şeyi eda edemezsem, g&uuml;nd&uuml;z kazasını yerine getiririm. Eğer g&uuml;nd&uuml;z (ibadetlerden) bir şey kaybedersem, gece kazasını yerine getiririm. Allah nezdinde işlerin en sevimlisi s&uuml;rekli yapılan ameldir.&rdquo;&zwnj;[3]</p>\n\n<p>\n	İmam Bakır (a.s) ve İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bir m&uuml;min kardeşini ziyaret etmek i&ccedil;in dışarı &ccedil;ıkar ve hakkına aşina olursa Allah attığı her adım i&ccedil;in kendisine bir sevap yazar ve ondan bir g&uuml;nahı siler ve bir derece makamı artar. Evin kapısını &ccedil;alınca g&ouml;k kapıları kendisine a&ccedil;ılır, birbirleriyle karşılaşınca, tokalaşınca ve birbirini kucaklayınca da Allah onlara y&ouml;nelir.&rdquo;&zwnj;[4]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın taktirini inkar edenler mezarlarından maymun ve domuz şeklinde mahşer &ccedil;&ouml;l&uuml;ne getirilir.&rdquo;&zwnj; [5]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;M&uuml;mine, m&uuml;min kardeşinin yetmiş b&uuml;y&uuml;k g&uuml;nahını &ouml;rtmesi farzdır.&rdquo;&zwnj;[6]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Ouml;fkesini uygulamaya ge&ccedil;irebildiği halde, yenen kimsenin kıyamet g&uuml;n&uuml; Allah kalbini g&uuml;venlik ve imanla doldurur.&rdquo;&zwnj;[7]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim insanlardan gazabını alı koyarsa Allah da kıyamet g&uuml;n&uuml; g&uuml;nahlarını bağışlar.&rdquo;&zwnj;[8]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kimin huzurunda m&uuml;min kardeşinin gıybeti edilir ve o da m&uuml;min kardeşine yardım etmeye kalkışırsa, Allah d&uuml;nya ve ahirette ona yardım eder. Her kim de kendi huzurunda m&uuml;min kardeşinin gıybeti edilir ve ona yardım edebildiği halde yardım etmeye kalkışmazsa, Allah onu d&uuml;nya ve ahirette aşağılık kılar.&rdquo;&zwnj;[9]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim ilim ve Allah tarafından bir hidayet olmaksızın insanlar i&ccedil;in fetva verirse, rahmet melekleri ve azap melekleri ona lanet eder ve fetvasıyla amel eden kimsenin g&uuml;nahı onun boynuna olur.&rdquo;&zwnj;[10]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ama eğer kendi g&ouml;r&uuml;şlerimiz esasınca insanlara fetva vermiş olsaydık, ş&uuml;phesiz helak olanlardan olurduk. Lakin biz Allah Resul&uuml;&rsquo;n&uuml;n s&ouml;z&uuml; ve s&uuml;nneti &uuml;zere sahip olduğumuz ve babalarımızdan miras olarak aldığımız ilmi temeller &uuml;zere insanlara fetva vermekteyiz.&rdquo;&zwnj;[11]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Sizlere s&ouml;ylenmesini istediğiniz şeylerin en g&uuml;zelini insanlara s&ouml;yleyiniz. Zira Allah lanet eden, dil uzatan, m&uuml;minleri kınayan, s&ouml;ven, k&ouml;t&uuml; laf eden ve ısrarla dilenen kimselerden nefret eder.&rdquo;&zwnj;[12]İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Aşağılık insanların silahı, &ccedil;irkin s&ouml;z s&ouml;ylemektir.&rdquo;&zwnj;[13]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah, katında m&uuml;mini sevindirmekten daha sevimli bir şeyle ibadet edilmemiştir.&rdquo;&zwnj;[14]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hi&ccedil; bir şeyin sevabı &ldquo;la ilahe illallah&rdquo;&zwnj;a tanıklık etmenin sevabından daha b&uuml;y&uuml;k değildir. Zira hi&ccedil;bir şey aziz ve celil olan Allah&rsquo;a denk değildir. Ve hi&ccedil;bir şey işlerinde O&rsquo;na ortak olamaz.&rdquo;&zwnj;[15]</p>\n\n<p>\n	İmam Bakır (a.s), kendisine, &ldquo;Allah&rsquo;ı g&ouml;rd&uuml;n m&uuml;?&rdquo;&zwnj; diye soran Harici birisine ş&ouml;yle buyurmuştur: &ldquo;G&ouml;zler, zahiri bakışla onu g&ouml;rmemiştir. Aksine kalpler imanın hakikatleri yoluyla onu m&uuml;şahede etmişlerdir.&rdquo;&zwnj;[16]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah Tebarek ve Tela var idi ve onunla birlikte hi&ccedil;bir şey yoktu. Karanlıktan arınmış bir nurdu. Doğru s&ouml;zl&uuml;yd&uuml; ve onda hi&ccedil;bir yalan yoktu. Bilgiliydi, onunla birlikte bir cehalet yoktu, diri idi onunla birlikte &ouml;l&uuml;m yoktu. Şu anda da aynen b&ouml;yledir ve her zaman da b&ouml;yle olacaktır.&rdquo;&zwnj;[17]İmam Bakır (a.s), &ldquo;Acaba Allah vardı da onunla beraber başka bir şey yok muydu? &rdquo;&zwnj; diye soran Z&uuml;rare&rsquo;ye ş&ouml;yle buyurmuştur: &ldquo;Evet, o var idi ve onunla birlikte başka hi&ccedil;bir şey yok idi.&rdquo;&zwnj; Ben (Z&uuml;rare), ş&ouml;yle arzettim: &ldquo;O halde neredeydi?&rdquo;&zwnj; Z&uuml;rare ş&ouml;yle diyor: &ldquo;Burada İmam bir yere dayanmışken oturdu ve ş&ouml;yle buyurdu: &ldquo;İmkansız bir s&ouml;z s&ouml;yledin. Mekanı olmayan Allah hakkında yer ve mekanı sordun.&rdquo;&zwnj;[18]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim zalim bir imamın yanına gider, ona Allah&rsquo;tan sakınmasını emreder, nasihatta bulunur (Allah&rsquo;ın azap ve gazabından korkutursa, kendisine insanların ve cinlerin sevabı (gibi) sevap ve amellerinin benzeri vardır.&rdquo;&zwnj;[19]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Sadaka d&uuml;nyevi yetmiş belayı ve k&ouml;t&uuml; &ouml;l&uuml;m&uuml; defeder. Sadaka veren kimse k&ouml;t&uuml; bir &ouml;l&uuml;mle asla &ouml;lmez.&rdquo;&zwnj;[20]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Şarap i&ccedil;en ve bu sebeple sarhoş olan kimsenin kırk g&uuml;n namazı kabul olmaz. Eğer bu m&uuml;ddet zarfında namazı terkederse namazı terkettiği i&ccedil;in de azabı ikiye katlanır.&rdquo;&zwnj;[21]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim bir &ouml;zr&uuml; olmaksızın &uuml;&ccedil; Cuma namazını birbiri ardınca terkederse Allah kalbini m&uuml;h&uuml;rler.&rdquo;&zwnj;[22]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz en zor ibadet g&uuml;nahlardan sakınmaktır.&rdquo;&zwnj;[23]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Herkim hayırlı bir işe kastederse onu &ccedil;abuk yapsın. Zira ertelenen bir şeyde şeytan m&uuml;hlet ve fırsat elde eder.&rdquo;&zwnj;[24]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ekişmekten uzak durunuz. Zira bu iş kalbi bozar ve nifak doğurur.&rdquo;&zwnj;[25]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Eğer insanlar dişleri fır&ccedil;alamanın faydasını bilecek olsalardı gece yatarken fır&ccedil;alarını kendileriyle yatağa g&ouml;t&uuml;r&uuml;rlerdi.&rdquo;&zwnj;[26]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber&rsquo;in (s.a.a) eşi &Uuml;mm&uuml; Seleme&rsquo;ye Ali b. Ebi Talib hakkında sorulunca ş&ouml;yle buyurdu: &ldquo;Allah Resul&uuml;&rsquo;nden (s.a.a) ş&ouml;yle buyurduğunu işittim: &ldquo;Ali ve Şiaları kurtuluşa erenlerdir.&rdquo;&zwnj;[27]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Şiilerimiz sadece Allah&rsquo;tan korkan ve Allah&rsquo;a itaat edenlerdir. Onlar sadece tevazu, huşu, emanetdarlık ve Allah&rsquo;ı &ccedil;ok zikretmekle tanınırlar.&rdquo;&zwnj;[28]İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Farklı mezhepler (inan&ccedil;lar) sizleri sarsıp saptırmasın. Allah&rsquo;a andolsun ki ancak aziz ve celil olan Allah&rsquo;a itaat eden kimse bizim Şiamızdır.&rdquo;&zwnj;[29]</p>\n\n<p>\n	İmam Bakır (a.s) Şianın sıfatlarını beyan hususunda ş&ouml;yle buyurmuştur: &ldquo;Onlar sağlam bir kaledirler. G&ouml;ğ&uuml;sleri emanettardır. D&uuml;ş&uuml;nceleri doğrudur, geveze, s&ouml;z taşıyan, cefa eden, iki y&uuml;zl&uuml; kimseler değillerdir. Onlar gece abid g&uuml;nd&uuml;z ise aslandırlar.&rdquo;&zwnj;[30]</p>\n\n<p>\n	İmam Bakır (a.s) huzurunda Şiilerin &ccedil;okluğundan s&ouml;z eden bir dostuna ş&ouml;yle buyurdu: &ldquo;Acaba zengin fakire tevecc&uuml;h ediyor mu ve&nbsp; iyilik eden kimse kendisine k&ouml;t&uuml;l&uuml;k eden kimseyi bağışlıyor mu? Birbirlerinin derdini paylaşıyorlar mı?&rdquo;&zwnj; Ben, &ldquo;Hayır&rdquo;&zwnj; dedim. İmam ş&ouml;yle buyurdu: O halde onlar Şii değildir. Şii bu işleri yapan kimsedir.&rdquo;&zwnj;[31]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey İsmail! Aranızda birinin elbisesi olmadığında fazla bir elbisesi olan kardeşide elbise sahibi olsun diye ona veriyor mu?&rdquo;&zwnj; Ben, &quot;Hayır&quot; dedim. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Eğer bir &ouml;rt&uuml;s&uuml; varsa kardeşine o da &ouml;rt&uuml; sahibi olsun diye fazla &ouml;rt&uuml;s&uuml;n&uuml; g&ouml;nderiyor mu? Ben, &quot;Hayır&quot; dedim. İmam, elleriyle dizine vurarak ş&ouml;yle buyurdu: &quot;Bunlar kardeş değildirler.&rdquo;&zwnj;[32]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Şiiler topluluğu! &ndash;Al-i Muhammed&rsquo;in Şiileri- Ilımlı bir dayanak olun ki aşırı gidenler size d&ouml;ns&uuml;n ve geri kalanlar size ulaşsın.&rdquo;&zwnj; Ensar&rsquo;dan Sa&rsquo;d adında bir şahıs ş&ouml;yle dedi: &ldquo;Fedan olayım! Aşırı giden kimdir?&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &ldquo;Bizler hakkında kendimizin bile inanmadığı bir takım şeylere inanan gruptur. Bunlar bizden değildir ve biz onlardan değiliz.&rdquo;&zwnj; O, &ldquo;Geri kalanlar kimdir?&rdquo;&zwnj; diye arz etti. İmam ş&ouml;yle buyurdu: &ldquo;Onlar da hayrı arar ve taleb ederler, hayra ulaşır ve sevabını elde ederler.&rdquo;&zwnj;[33]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Eğer m&uuml;min musibetlerde ne b&uuml;y&uuml;k bir sevabın gizli olduğunu bilseydi, makasla par&ccedil;a par&ccedil;a olmayı arzu ederdi.&rdquo;&zwnj;[34]İmam Bakır (a.s), kendisine, dinden d&ouml;nenin h&uuml;km&uuml;n&uuml; soran Muhammed b. M&uuml;slim&rsquo;e ş&ouml;yle buyurmuştur: &ldquo;Her kim İslam&rsquo;dan y&uuml;z &ccedil;evirir ve Allah&rsquo;ın Muhammed&rsquo;e (s.a.a) nazil buyurduğu şeyi inkar ederse t&ouml;vbesi kabul edilmez, &ouml;ld&uuml;r&uuml;lmesi gerekir, eşi kendisinden boşanmış olur ve mirası &ccedil;ocukları arasında b&ouml;l&uuml;şt&uuml;r&uuml;l&uuml;r.&rdquo;&zwnj;[35]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bizim sevgimiz iman, d&uuml;şmanlığımız ise k&uuml;f&uuml;rd&uuml;r.&rdquo;&zwnj;[36]</p>\n\n<p>\n	İmam Bakır(a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah nezdinde değişikliği olmayan kesin işlerden biri de Kaim&rsquo;imizin (Hz. Mehdi&rsquo;nin) kıyamıdır. Her kim bunda şekkederse m&uuml;nezzeh olan Allah&rsquo;ı kafir ve inkarcı olarak karşılar.&rdquo;&zwnj;[37]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kul g&uuml;nah işler ve bu sebeple de rızkı elinden alınır.&rdquo;&zwnj;[38]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah Resul&uuml;n&uuml;n (s.a.a) kitabında ş&ouml;yle g&ouml;rd&uuml;m: Benden sonra zina aşikar olunca ani &ouml;l&uuml;mler &ccedil;oğalır.&rdquo;&zwnj;[39]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ali&rsquo;nin (a.s) kitabında ş&ouml;yle buyurduğunu g&ouml;rd&uuml;m: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Zina &ccedil;oğalınca ani &ouml;l&uuml;mler de &ccedil;oğalır.&rdquo;&zwnj;[40]İmam Bakır&nbsp; (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim susuz insana su i&ccedil;irirse Allah ona cennetteki m&uuml;h&uuml;rlenmiş şaraptan i&ccedil;irir.&rdquo;&zwnj;[41]</p>\n\n<p>\n	------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] a. g. e. s. 219/25</p>\n\n<p>\n	[2] el-Kafi, 2/82/3</p>\n\n<p>\n	[3] M&uuml;stedrek&rsquo;&uuml;l-Vesail, 1/129/175</p>\n\n<p>\n	[4] a. g. e. s. 183/1</p>\n\n<p>\n	[5] a. g. e. 253/4</p>\n\n<p>\n	[6] el-Kafi, 2/207/8</p>\n\n<p>\n	[7] el-Kafi, 2/110/7</p>\n\n<p>\n	[8] Sevab&rsquo;ul A&rsquo;mal, 161/1</p>\n\n<p>\n	[9] Sevab&rsquo;ul A&rsquo;mal, 178/2</p>\n\n<p>\n	[10] el-Kafi, 7/409/2</p>\n\n<p>\n	[11] el-Bihar, 2/172/3</p>\n\n<p>\n	[12] el-Bihar, 78/181/67</p>\n\n<p>\n	[13] el-Bihar, 78/185/14</p>\n\n<p>\n	[14] el-Kafi, 2/188/2</p>\n\n<p>\n	[15] a. g. e. 19/3</p>\n\n<p>\n	[16] et-Tevhid, 108/5</p>\n\n<p>\n	[17] a. g. e. 141/5</p>\n\n<p>\n	[18] el-Kafi, 1/90/7</p>\n\n<p>\n	[19] M&uuml;stetrafat&rsquo;is-Serair, 141/1</p>\n\n<p>\n	[20] a. g. e. 96/135/68</p>\n\n<p>\n	[21] el-Hisal, 534/1</p>\n\n<p>\n	[22] Sevab&rsquo;ul A&rsquo;mal, 276/3</p>\n\n<p>\n	[23] el-Kafi, 2/77/5</p>\n\n<p>\n	[24] a. g. e. h. 9</p>\n\n<p>\n	[25] Hilyet&rsquo;ul Evliya, 3/184/235</p>\n\n<p>\n	[26] a. g. e. 76/130/17</p>\n\n<p>\n	[27] İrşad, 1/41</p>\n\n<p>\n	[28] Tuhef&rsquo;ul Ukul, 295</p>\n\n<p>\n	[29] el-kafi, 2/73/1</p>\n\n<p>\n	[30] Mişkat&rsquo;ul Envar, 62</p>\n\n<p>\n	[31] Bihar, 74/313/69</p>\n\n<p>\n	[32] Tenbih&rsquo;ul Havatir, 2/85</p>\n\n<p>\n	[33] el-Kafi, 2/75/6</p>\n\n<p>\n	[34] a. g. e. 67/240/66</p>\n\n<p>\n	[35] el-Kafi, 7/256/1</p>\n\n<p>\n	[36] a.g.e. 1/188/12</p>\n\n<p>\n	[37] el-Gaybet&rsquo;un-Nu&rsquo;mani, 86/17</p>\n\n<p>\n	[38] el-Kafi, 2/270/8</p>\n\n<p>\n	[39] el-Kafi, 2/374/2</p>\n\n<p>\n	[40] el-Bihar, 79/27/31</p>\n\n<p>\n	[41] Bihar, 96/172/8</p>','İmam Muhammed Bâkır (a.s)dan  Nasihetler','','publish','closed','open','','imam-muhammed-bakir-a-sdan-nasihetler','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2855',0,'post','',0),(2856,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<div class=\"itemIntroText\">\n	<p>\n		Bir g&uuml;n Şamlı birisi imam Sadık (a.s)ın yanına gelerek ş&ouml;yle dedi: &quot;Ben kelam, fıkıh ve farizalar ilminde m&uuml;tehassıs birisiyim ve buraya senin adamlarınla tartışmaya geldim.&quot;</p>\n</div>\n\n<div class=\"itemFullText\">\n	<p>\n		İmam (a.s.) ona ş&ouml;yle buyurdu:&quot; senin bildiğin şu kelam ilmi kendinden mi yoksa Resulullah&#39;tan mı almışsın?&quot;</p>\n\n	<p>\n		Adam: &quot;Bazısı Resulullah&#39;tan bazısı ise kendimdendir.&quot; Diye cevap verdi.</p>\n\n	<p>\n		İmam (a.s.): &quot;o zaman sen Resulullah&#39;ın ortağı mısın? Buyurdu. Adam: &quot;hayır&quot; deyince imam (a.s.): &quot;o zaman Allah&#39;tan vahiy mi aldın?&quot; Buyurdu. Adam yine hayır dedi. İmam (a.s.): &quot;Yoksa senin de itaatin Resulullah&#39;ın itaati gibi farz mı?&quot; Adam yine hayır cevabını verince imam (a.s) yanında bulunan Yunus bin Yakub&#39;a d&ouml;nerek: &quot;Ey Yunus buyurdu, bu adam daha konuşma ve tartışmanın başında kendi kendisiyle ters d&uuml;şmeye başladı.&quot; Sonra imam (a.s.) ashabından bazılarını &ccedil;ağırtarak onunla tartıştırdı ve i&ccedil;lerinden hen&uuml;z gen&ccedil; yaşta olan ve sakalları daha yeni terleyen Hişam ibn-il Hekem&#39;i se&ccedil;erek, Şam&#39;dan gelen adama g&ouml;sterdi ve: &quot;işte şu gen&ccedil;le tartış&quot; buyurdu. Şamlı adam kabul ederek Hişam&#39;a ş&ouml;yle dedi: &quot;Ey gen&ccedil; şu adamın (imam Sadık (a.s.)ın) imameti hakkında bana soru sorabilirsin.&quot;</p>\n\n	<p>\n		Adamın bu k&uuml;stahlığına karşı Hişam &ouml;ylesine &ouml;fkelendi ki bedeni titremeye başladı ve Şamlıya d&ouml;nerek ş&ouml;yle dedi: &quot;Ey adam s&ouml;yle bakalım; acaba senin Rabbin mi yaratıklarının (menfaat ve maslahatlarını) daha iyi d&uuml;ş&uuml;n&uuml;r, yoksa yaratıkların kendilerimi?&quot;</p>\n\n	<p>\n		Şamlı: Tabi ki Rabbim daha iyi d&uuml;ş&uuml;n&uuml;r.</p>\n\n	<p>\n		Hişam: &ouml;yleyse mahlukatının hakkında neleri d&uuml;ş&uuml;nm&uuml;şt&uuml;r, s&ouml;yler misin? (hangi tedbirleri almıştır)</p>\n\n	<p>\n		Şamlı: onlara (bir&ccedil;ok g&ouml;revlerle) m&uuml;kellef kılmış; bunları h&uuml;ccet ve delillerle ortaya koyarak onların bu konuda ki noksanlıklarını ve rahatsızlıklarını gidermiştir.&quot;</p>\n\n	<p>\n		Hişam: o halde nedir onlara sunduğu bu delil ve h&uuml;ccet?</p>\n\n	<p>\n		Şamlı: Resulullah (s.a.a).</p>\n\n	<p>\n		Hişam: Peki Resulullah&#39;tan (s.a.a) sonra nedir?</p>\n\n	<p>\n		Şamlı: Kitap (Kur&#39;&acirc;n) ve s&uuml;nnet.</p>\n\n	<p>\n		Hişam: peki Kur&#39;&acirc;n ve s&uuml;nnet&#39;in ihtilaf ettiğimiz şeylerde bize bir yararı dokunur mu? Bizim ihtilaflarımızı &ccedil;&ouml;z&uuml;p aramızda ittifak sağlıyor mu?</p>\n\n	<p>\n		Şamlı: Evet.</p>\n\n	<p>\n		Hişam: O halde neden sen ve biz birbirimizle ihtilaflı durumdayız? Neden ta Şam&#39;dan kalkıp da buraya kadar bizimle muhalefet etmeye gelmişsin? &Uuml;stelik rey ve şahsi g&ouml;r&uuml;şlerinin de dini bir yol olduğunu savunuyorsun. Oysa şahsi g&ouml;r&uuml;şlerin ihtilaflı insanları tek şey &uuml;zerinde toplamayacağını sen de itiraf ediyorsun!</p>\n\n	<p>\n		Bunun &uuml;zerine Şamlı tefekk&uuml;re dalarak sustu. İmam (a.s.): &quot;Neden susuyorsun?&quot; deyince adam ş&ouml;yle cevap verdi: &quot;Zira bir yandan ihtilaflı değiliz dersem, yalan olur. &Ouml;te yandan, Kitap ve s&uuml;nnet ihtilaflarımızı halletmeye yeter dersem bunda da yanlış konuşmuş olurum; zira Kur&#39;&acirc;n ve s&uuml;nnet değişik yorumlara a&ccedil;ık şeylerdir.&quot; Fakat aynı soruyu bu sefer ben ona sormak istiyorum.</p>\n\n	<p>\n		İmam (a.s.): &quot;Sor buyurdu&quot;, onu bu konuda sabırlı bulacaksın. Bunun &uuml;zerine Şamlı adam Hişam&#39;a d&ouml;nerek ş&ouml;yle dedi: &quot;yaratıkların maslahatlarını kim daha iyi bilir; Rab&#39;leri mi, kendileri mi?</p>\n\n	<p>\n		Hişam: Tabi ki Rableri.</p>\n\n	<p>\n		Şamlı: Peki onların s&ouml;zlerini birleştirecek ihtilaflarını, giderecek, haklarını batıllardan ayıracak, birisini onlar i&ccedil;in belirlemiş mi?</p>\n\n	<p>\n		Hişam: Evet.</p>\n\n	<p>\n		Şamlı: Kimdir o?</p>\n\n	<p>\n		Hişam: Şeriat geldiği zamanda Resulullah (s.a.a) ondan sonra ise Ehl-i Beyt&#39;i.</p>\n\n	<p>\n		Şamlı: Peygamber&rsquo;in yerine oturup da onun gibi h&uuml;ccet olan Ehl-i Beyt&#39;i kimdir?</p>\n\n	<p>\n		Hişam: &Ouml;nceleri mi, şimdi mi?</p>\n\n	<p>\n		Şamlı: Hayır şimdi</p>\n\n	<p>\n		Hişam: İşte şu anda yanında oturan, (ilim &ouml;ğrenmek i&ccedil;in) yanına g&ouml;&ccedil;&uuml;len ve ceddi (Resulullah&#39;ın) miras&ccedil;ısı olarak g&ouml;kten bize haberler sunan şu İmam Sadık (a.s).</p>\n\n	<p>\n		Şamlı: Bunun doğru olduğunu nerden bileyim?</p>\n\n	<p>\n		Hişam: Ona istediğin her şeyi sorabilirsin.</p>\n\n	<p>\n		Şamlı: Evet b&uuml;t&uuml;n mazeret ve bahane kapılarını y&uuml;z&uuml;me kapattın; sormaktan başka &ccedil;arem yoktur.</p>\n\n	<p>\n		Bunun &uuml;zerine imam Sadık (a.s.): &quot;Ey Şamlı buyurdu, senin sormana gerek yok; ben sormadan sana s&ouml;yleyeyim: &quot;Sen şu g&uuml;nde yola &ccedil;ıktın; gelirken şu yoldan geldin; şunlara uğradın; şunlar sana uğradılar.&quot; Her birisini s&ouml;ylediğinde Şamlı adam &quot;Vallahi doğru s&ouml;yledin&quot; diye tasdik ediyordu imam&#39;ı. Bunun &uuml;zerine Şamlı adam: &quot;İşte şimdi Allah&#39;a İslam getirdim (teslim oldum)&quot; deyince imam (a.s.) ş&ouml;yle buyurdu: &quot;Hayır şimdi Allah&#39;a iman ettim s&ouml;yle; zira İslam imandan &ouml;ncedir; İslam ile insanlar birbirinden miras alır, birbirleriyle evlenmeye hak kazanırlar. Sevap ve (uhrevi) m&uuml;kafat ise imanla olur.&quot; Adam: doğru s&ouml;yl&uuml;yorsun dedi: &quot;Şimdi ben şehadet ediyorum ki Allah&#39;tan başka bir ilah yoktur; hi&ccedil; ş&uuml;phesiz Muhammed (s.a.a) onun Resul&uuml;d&uuml;r ve sen peygamberlerin vasisisin.&quot;</p>\n\n	<p>\n		Sonra İmam (a.s.) ashabından her birisine bir nasihatte bulunarak Hişam&#39;ı methetti ve &quot;Ey Hişam senin gibiler insanlarla konuşmalıdırlar; hatadan korunmaya &ccedil;alış; şefaat ardından gelecektir.&quot; (El-İhticac,, C.2, S.365)</p>\n</div>','İmam Cafer-i Sadık (as) ve Şamlı Adam','','publish','closed','open','','imam-cafer-i-sadik-as-ve-samli-adam','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2856',0,'post','',0),(2857,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Bu şanı y&uuml;ce imamın değer ve azameti yazıya sığmaz. İmam Cafer Sadık&#39;ın (a.s) ne derecede bir &acirc;lim ve nasıl m&uuml;kemmel bir arif olduğu hususunda şu kadar yeter ki, İmam&#39;ın &ouml;zel &ouml;ğrencilerinden olan yalnız &quot;Cabir b. Heyyani Suf&icirc;&quot;nin İmam&#39;dan kaydettiği &ccedil;eşitli ilimler beş y&uuml;z risaleyi i&ccedil;ermektedir. Bakın, sadece bir &ouml;ğrencisi bu kadar ilim toplayıp yazabilmişse, diğer &ouml;ğrencilerinin, ashap ve izleyicilerinin duyup topladıkları ilimler ne kadar olur varın siz d&uuml;ş&uuml;n&uuml;n?!</p>\n\n<p>\n	İmam Cafer Sadık (a.s) kendi asrının vasisi ve imamı olduğu gibi dini bilimlerin filozofu ve Kur&#39;&acirc;n nurlarının da kaynağıydı. Abdullah b. Abbas diyor ki: İlim on kısma b&ouml;l&uuml;nm&uuml;şt&uuml;r. Dokuzunu sadece Emir&uuml;&#39;lM&uuml;minin Ali biliyor, geri kalan bir kısmını da Emir&uuml;&#39;lM&uuml;minin Ali herkesten daha iyi biliyor. Şimdi biz diyoruz ki, Emir&uuml;&#39;lM&uuml;minin Ali&#39;nin ilmi, İmam Cafer Sadık&#39;a gelinceye kadar s&uuml;rekli artmıştır. İmam Sadık hazretleri bu ilimlerin t&uuml;m&uuml;ne sahipti.</p>\n\n<p>\n	Şeyh Abdurrahman Selem&icirc;, &quot;Tabakatu&#39;lMeşayih&quot; adlı kitabında ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;İmam Cafer Sadık, b&uuml;t&uuml;n bilginlere &uuml;st gelmiştir. O, dinde y&uuml;ce bir ilme, d&uuml;nyada b&uuml;y&uuml;k bir z&uuml;hde, nefsan&icirc; istekler karşısında m&uuml;kemmel bir takvaya ve hikmette kamil bir bilgiye sahipti.&quot;</p>\n\n<p>\n	Tasavvuf erbabının &ouml;nderi ve tarikat &ouml;nderlerinin &ouml;nc&uuml;s&uuml; olan &quot;Eba Zeydi Bestam&icirc;&quot; diyor ki:</p>\n\n<p>\n	&quot;Doksan dokuz m&uuml;kemmel &uuml;stada hizmet ettim; ama eğer İmam Cafer Sadık&#39;ı g&ouml;rmeseydim, imansız &ouml;l&uuml;rd&uuml;m...&quot;</p>\n\n<p>\n	İmam&#39;ın y&uuml;celiğini bununla mukayese ediniz.</p>\n\n<p>\n	All&acirc;me Dimyer&icirc;, &quot;Hayatu&#39;lHeyevan&quot; adlı kitabında ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	&quot;M&uuml;&ccedil;tehidimiz Ebu Hanife Numan b. Sabit diyor ki: Rabi&#39; ile birlikte İmam Cafer Sadık&#39;ın huzuruna girdim. İmam bana, &#39;Sen kıyasla mı amel ediyorsun?&#39; buyurdu. Ben, evet dedim. Bunun &uuml;zerine İmam, &#39;Kıyas yapma; ilk kıyas yapan İblis&#39;tir. İblis, ben Adem&#39;den daha &uuml;st&uuml;n&uuml;m; beni ateşten ve onu ise topraktan yarattın, dedi.&#39; buyurdu.&quot;</p>\n\n<p>\n	&quot;Ebu Hanife diyor ki: İmam benden birka&ccedil; soru sordu. Fakat ben bu sorulara cevap veremeyince meseleyi kendisi a&ccedil;ıkladı ve sonunda buyurdu ki:&quot;</p>\n\n<p>\n	&quot;Başta d&ouml;rt su vardır: Birincisi ağızda, ikincisi g&ouml;zde, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; burunda ve d&ouml;rd&uuml;nc&uuml;s&uuml; ise kulaktadır. Eğer kıyas edecek olursak bu d&ouml;rt suyun tadının bir olduğuna h&uuml;kmetmemiz gerekiyor; &ccedil;&uuml;nk&uuml; hepsinin kaynağı birdir. Fakat bu d&ouml;rt suyun tatlarının farklı olduğunu g&ouml;rmekteyiz. &Ouml;rneğin ağızdaki su tatlı, g&ouml;zdeki su ekşi, kulaktaki su acı ve burundaki su ise tuzludur...&quot;</p>\n\n<p>\n	&quot;Nu&#39;man b. Sabit Ebu Hanife diyor ki: İmam Sadık, bu d&ouml;rt sudaki Allah&#39;ın hikmetini sebepleriyle birlikte birer birer a&ccedil;ıkladı. Ben, İmam&#39;ın ilmine hayran kaldım.&quot;Eba Zeydi Tayfuri Bestam&icirc;&#39;ye eğitim veren İmam Cafer Sadık&#39;tır. İmam Sadık da babası İmam Muhammed B&acirc;kır&#39;dan eğitim almıştır. Emir&uuml;&#39;lM&uuml;minin Ali&#39;ye kadar da b&ouml;yledir (oğul babadan eğitim almıştır). İmam Cafer Sadık&#39;ın, dedesi &quot;Kasım b. Muhammed&quot;den eğitim aldığı rivayeti akla ve nakle ters d&uuml;şmektedir. Kasım b. Muhammed&#39;in &acirc;lim ve faziletli bir pir olduğu bir ger&ccedil;ektir; fakat n&uuml;b&uuml;vvet ilminin miras&ccedil;ısı olan İmam Cafer Sadık&#39;ın, İmam Muhammed B&acirc;kır varken imam olmayan birinden eğitim almış olması kesinlikle aklın muhakemesi ve nakl&icirc; delillerle bağdaşmaz; &ccedil;&uuml;nk&uuml; Ehlibeyt İmamlarının kendileri zahir&icirc; ve batın&icirc; ilimlerin miras&ccedil;ılarıdırlar...</p>\n\n<p>\n	İmam, o kadar geniş ve derin ilim ve hikmet okyanusuna sahip olmasına rağmen, zamanın hakimleri ve asrının zalimleri o hazretin imamet ilimlerinin nurlarının yayılmasına engel oluyorlardı. İşte bu nedenle de ilim ve feyizleri yalnız evl&acirc;dına ve &ouml;zel izleyicilerine has dar bir &ccedil;er&ccedil;evede kalmıştır.</p>\n\n<p>\n	İmam&#39;ın asrında halife olan &quot;Mensur Devanik&icirc;&quot;, İmam&#39;ı s&uuml;rekli tehdit ederek, korkutarak zindanlara atıp zincirlerle eziyet ve zul&uuml;m ettiği h&acirc;lde Medine&#39;de Malik b. Enes&#39;i ve Kufe&#39;de Ebu Yusuf&#39;u bağış ve ihsanlara boğuyordu!!! Ancak İmam&#39;ın d&ouml;neminde kadı olmayı kabul etmeyen Ebu Hanife&#39;yi de hapsedip gardiyan Rabi&#39;nin eliyle y&uuml;z sopa vurdurdu ve Ebu Hanife Nu&#39;man b. Sabit, Mensur&#39;un zindanda Rabi vasıtasıyla vurdurduğu sopalar sonucu vefat etti.</p>\n\n<p>\n	Mensur, birinin İmam Cafer Sadık&#39;tan bir fetva duyduğunu bilseydi onu eziyet ve zul&uuml;mlere uğratırdı; ama Medineli Malik b. Enes&#39;in yazdığı &quot;Muvatta&quot; adlı hadis ve fıkıh kitabını zorla halka dağıttı. Bunun sebebi de a&ccedil;ıktır tabi ki; &ccedil;&uuml;nk&uuml; İmam&#39;ın varlığı ve imamet ilminin yayılması o zorbaların d&uuml;nyev&icirc; emellerine ve nefsan&icirc; heveslerine ters d&uuml;ş&uuml;yordu.</p>\n\n<p>\n	Daha şaşırtıcı olan konu şudur: İmam&#39;ın d&ouml;neminde olan Ehlibeyt cemaati, zahirde takiyye edip İmam&#39;ın ilim okyanusundan faydalanarak b&uuml;t&uuml;n kitap ve amellerini İmam&#39;ın fetvalarıyla doldurup ahkam, fıkıh ve usulde İmam&#39;ın fikir ve g&ouml;r&uuml;ş&uuml;n&uuml; kaynak edinirken, o d&ouml;nemlerde takiyye etmeyen Ehlis&uuml;nnet cemaati, zalim Mensur Devanik&icirc;, Harunu&#39;rReşid, Me&#39;mun ve M&uuml;tevekkillerle bağlantı kurduklarından o zalim ve zorba hakimlerin arzularına aykırı bir girişimde bulunamamışlardır. &Ccedil;&uuml;nk&uuml; Mensur&#39;un g&ouml;r&uuml;ş&uuml;ne aykırı davranan Ebu Hanife Nu&#39;man b. Sabit&#39;i zindanda &ouml;ld&uuml;rd&uuml;klerini g&ouml;r&uuml;yorlardı.</p>\n\n<p>\n	Mensur, Ebu Hanife&#39;yi kadı ve fetva mercii olmaya davet etti. Fakat Ebu Hanife bu teklifi reddetti. Ebu Hanife&#39;nin &ouml;ğrencisi Ebu Yusuf, &quot;Ni&ccedil;in bunu reddediyorsun?&quot; dedi. Ebu Hanife, &quot;&Ccedil;&uuml;nk&uuml; şeriat h&uuml;k&uuml;mleri &ccedil;ok derin bir okyanustur.&quot; dedi.</p>\n\n<p>\n	Ebu Yusuf, &quot;Derin okyanusu ilim gemisiyle yarar ge&ccedil;ersin.&quot; dedi.</p>\n\n<p>\n	Ebu Hanife, &quot;Fakat o gemi biz değil, Resulullah&#39;ın Ehlibeyti&#39;dir ve o geminin kaptanı da &Acirc;li Muhammed&#39;in &acirc;limi olan Ebu Abdullah Cafer (İmam Sadık)dir.&quot; dedi ve bu y&uuml;zden d&ouml;v&uuml;ld&uuml;.</p>\n\n<p>\n	Burada değinmeyi gerekli g&ouml;rd&uuml;ğ&uuml;m&uuml;z hayret edilecek bir nokta daha var:</p>\n\n<p>\n	Bizim Ehlis&uuml;nnet ve&#39;lCemaat uleması, din&icirc; konularda sayılmayacak kadar fazla, milyonlarca kitap yazmış, y&uuml;z binlerce hadis rivayet etmiş, milyonlarca rivayet ve eserler toplamış ve y&uuml;z binlerce ravilerin ismini kaydetmişlerdir. Fakat bu kadar teliflerinde İmam Zeynelabidin&#39;den sonra gelmiş olan Ehlibeyt İmamları&#39;ndan ne bir rivayet var, ne bir hadis kaydedilmiş, ne bir haber nakledilmiş ve ne de raviler arasında Ehlibeyt İmamları&#39;ndan birinin ismi vardır.</p>\n\n<p>\n	Fıkıh kitaplarına bakınız; bin yerde Ebu Yusuf, Muhammed b. Şeyban&icirc; ve diğerlerini g&ouml;rd&uuml;ğ&uuml;n&uuml;z h&acirc;lde bir tek yerde bile İmam Sadık, İmam K&acirc;zım ve İmam Rıza&#39;nın ismini g&ouml;remezsiniz; Resulullah&#39;ın Ehlibeyti ve dinin r&uuml;k&uuml;nleri bunlar değil midir?!</p>\n\n<p>\n	Sahihi Buhar&icirc; ve Sahihi M&uuml;slim&#39;e bakacak olursak, Buhar&icirc;&#39;de dokuz bin ve M&uuml;slim&#39;de ise on bin sahih olduğunu ikrar ettiğimiz hadis var. Bu kadar hadisten bir tanesinde bile Ehlibeyt İmamlarına isnad edilmemiştir; o kadar raviler arasında &Acirc;li Muhammed&#39;in ne &quot;B&acirc;kır&quot;ı var, ne &quot;Sadık&quot;ı, ne &quot;K&acirc;zım&quot;ı var ve ne de &quot;Rıza&quot;sı. Acınacak bir durum değil mi? Biz bu &uuml;z&uuml;c&uuml; konuyu artık kapatıp tarihin gelecek muhakemesine bırakalım.</p>\n\n<p>\n	İmam&#39;ın (a.s) beş oğlundan biri olan İsmail, İmam hayattayken vefat etmiş ve Baki mezarlığında defnedilmiştir. Diğer oğulları ise İsmail&#39;le bir anadan olan Abdullah, &quot;Muhammed Dibac&quot; ve vasisi olan &quot;Musa K&acirc;zım&quot;dır.</p>','İmam Cafer Sadık (as)','','publish','closed','open','','imam-cafer-sadik-as','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2857',0,'post','',0),(2858,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Ehl-i Beyt mektebinin &ouml;nde gelen kel&acirc;mcılarından olan Şeyh M&uuml;fit (r.a) diyor ki: İmam B&acirc;kır (a.s)&quot;ın vefatından sonra, &ccedil;ocukları arasından İmam Sadık (a.s) imamet makamına ulaştı. İmam Sadık (a.s), ister Şia, ister S&uuml;nn&icirc; toplumu nezdinde kardeşleri arasında fazilet ve ilim bakımından en iyi, en tanınmış ve en se&ccedil;kin olanıydı. İmam Sadık (a.s)&quot;dan naklen b&uuml;t&uuml;n İsl&acirc;m &acirc;lemine yayılan ilim ve irfan, İmam&quot;ın kardeşlerinin hi&ccedil;birinden nakledilmemiştir. &Ccedil;eşitli g&ouml;r&uuml;ş ve meşreplere sahip olan hadis bilginleri, İmam&quot;dan ilim istifade eden kimselerin isimlerini kaydederken aşağı yukarı d&ouml;rt bin kişinin adını kendi kitaplarında nakletmişlerdir.</p>\n\n<p>\n	İmam Sadık&rsquo;ın (as) y&uuml;celiğine dair &ccedil;ok sayıda kanıt mevcuttur. T&uuml;m şia ve s&uuml;nni alimleri bunu kabul etmektedir. B&uuml;y&uuml;k alimler ve fakihler Hazretlerinin ilmi azameti karşısında saygıyla eğilerek ilmi &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; &ouml;vm&uuml;şlerdir.<br />\n	Hanefi mezhebinin &uuml;nl&uuml; lideri &ldquo;Ebu Hanife&rdquo;: Ben Cafer b. Muhammed (İmam Sadık)&rsquo;den daha bilginini g&ouml;rmedim, diyordu.[1]</p>\n\n<p>\n	Yine diyordu ki: &ldquo;Mansur&rdquo; (Devaneki); &ldquo;Cafer b. Muhammed&rdquo;(İmam Sadık)&rsquo;i ihzar ettiğinde beni &ccedil;ağırıp: Halk Cafer b. Muhammed&rsquo;e hayrandır, onu altetmek i&ccedil;in bir takım zor meseleler d&uuml;ş&uuml;n, dedi. Ben kırk tane zor mesele hazırladım. Mansur &ldquo;Hayre-Hıyre&rdquo;de olduğu bir g&uuml;n beni ihzar etti. Meclisine girdiğimde Cafer b. Muhammed&rsquo;in Mansur&rsquo;un sağında oturduğunu g&ouml;rd&uuml;m. Onu g&ouml;rd&uuml;ğ&uuml;mde azamet ve ululuğu beni &ouml;yle etkiledi ki, Mansur&rsquo;u g&ouml;rd&uuml;ğ&uuml;m de hi&ccedil; b&ouml;yle bir durumla karşılaşmamıştım. Selam verdim, Mansur&rsquo;un işaretiyle oturdum. Mansur, (İmam) Cafer&rsquo;e d&ouml;nerek: Bu Ebu Hanife &lsquo;dir, dedi. Onu tanıyorum, diye cevapladı (İmam Sadık). Sonra Mansur bana d&ouml;nerek: Ey Ebu Hanife! Meselelerini Ebu Abdullah (Cafer b. Muhammed) &lsquo;a sorabilirsin, dedi. Ben meselelerimi birer birer sormaya başladım. Sorduğum her mesele hakkında: Bu konuda sizin inancınız şudur, Medinelilerin inancı ş&ouml;yledir ve bizim inancımız b&ouml;yledir, buyuruyordu. Bazı konularda bizimle, bazı konularda Medinelilerle aynı g&ouml;r&uuml;ş sergiliyordu. B&ouml;ylece kırk meselenin tamamını sordum hepsini de yanıtladı. Konuşmasının bu noktasında Ebu Hanife, İmam Sadık (a.s)&rsquo;ı işaret ederek: O; halkın en bilgini, fetvalarda ve fıkhi meselelerde halkın ihtilafını en iyi bilen kişidir, dedi.[2] &gt;&gt;&gt;&gt;</p>\n\n<p>\n	<br />\n	Maliki Mezhebi&rsquo;nin lideri &ldquo;Malik&rdquo; diyor ki: Bir s&uuml;re Cafer b. Muhammed&rsquo;in yanına gidip geliyordum. Yanına her gittiğimde; onu ya namaz kılıyor, ya oru&ccedil; tutuyor veya Kur&acirc;n okuyor, g&ouml;r&uuml;yordum. Abdestsiz hadis s&ouml;ylediğini hi&ccedil; g&ouml;rmedim.[3] İlim, ibadet ve takvada Cafer b. Muhammed&rsquo;den daha &uuml;st&uuml;n&uuml;n&uuml; hi&ccedil; bir g&ouml;z g&ouml;rmemiş, hi&ccedil; bir kulak duymamıştır. Ve hi&ccedil; bir beşer b&ouml;yle birisini hatırlayamaz.[4]</p>\n\n<p>\n	&ldquo;Şeyh M&uuml;fid&rdquo;bu konuda ş&ouml;yle yazıyor: Ondan o kadar &ccedil;ok ilim nakledilmiştir ki, b&uuml;t&uuml;n halkın dilinde s&ouml;ylenir olmuş, &uuml;n&uuml; her yere yayılmıştır. Aile efradının hi&ccedil; birisinden ondan nakledildiği kadar ilim ve bilgi nakledilmemiştir.[5]</p>\n\n<p>\n	İbni Hacer Haytemi yazıyor ki: Ondan o kadar &ccedil;ok ilim nakledilmiştir ki; b&uuml;t&uuml;n herkesin virdi olmuş &uuml;n&uuml; herkese yayılmıştı. Yahya b. Sa&icirc;d, ibni Carih, Malik, S&uuml;fyan-ı Sevr&icirc;, S&uuml;fyan b. Uyayne, Ebu Hanife, Şo&rsquo;be ve Eyy&uuml;b Sicistani gibi meşhur (Hadis ve fıkıh) alimleri ondan (İmam Sadıktan) bir &ccedil;ok rivayet nakletmişlerdir.[6]</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; asrın &uuml;nl&uuml; alimlerinden &ldquo;Ebu Behr Cahiz&rdquo; diyor ki: Cafer b. Muhammed&rsquo;in ilmi ve bilgisi b&uuml;t&uuml;n d&uuml;nyayı doldurmuştur. Ebu Hanife ve S&uuml;fyan-ı Sevri&rsquo;nin onun &ouml;ğrencisi oldukları s&ouml;yleniyor ve bu ikisinin onun &ouml;ğrencilerinden olması ilmi y&uuml;celiğini isbat etme hususunda yeterlidir.[7]</p>\n\n<p>\n	&ldquo;Seyyid Emir Ali&rdquo;, Emevi hilafeti d&ouml;neminde ortaya &ccedil;ıkan mezhebi fırkalar ve felsefi eğilimlere değinerek ş&ouml;yle yazıyor:</p>\n\n<p>\n	Dini g&ouml;r&uuml;şler ve fetvalar sadece seyyidler ve Fatimi şahsiyetler nezdinde felsefi renk edinmişti. O d&ouml;nemde ilim yayılmaya başlamış, tartışma ve araştırma ruhu harekete ge&ccedil;irmiş, t&uuml;m toplantılarda felsefi konuşmalar, tartışmalar reva&ccedil; kazanmıştı. İtiraf etmek gerekir ki; bu fikir hareketinin &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml;de Medine&rsquo;de &ccedil;i&ccedil;ek a&ccedil;maya başlayan ilmi havza &uuml;stlenmişti. Bu havzayı Ebu Talib oğlu Ali torunlarından &ldquo;Sadık&rdquo; lakabıyla anılan İmam Cafer kurmuştu. O, faal bir araştırmacı ve b&uuml;y&uuml;k bir d&uuml;ş&uuml;n&uuml;rd&uuml;. O d&ouml;nemin t&uuml;m bilimlerini en iyi bilen biriydi ve İslam&rsquo;da temel felsefi okullarını ilk kuran odur.</p>\n\n<p>\n	Onun ders toplantılarına, sadece; sonraları fıkhi mezhepler kuran kimseler katılmıyordu, uzak illerden, filozoflar ve felsefe &ouml;ğrencileri de bu derslere katılıyordu. &ldquo;Basra&rdquo; felsefe okulunun kurucusu &ldquo;Hasan Basri&rdquo;, Mu&rsquo;tezile mezhebi kurucusu &ldquo;Vasıl b. &Acirc;ta&rdquo;da İmam Sadık (a.s)&rsquo;ın &ouml;ğrencilerinden olup onun ilmi pınarlardan, kana kana s&icirc;rab olmuşlardır.[8</p>\n\n<p>\n	&Uuml;nl&uuml; tarih&ccedil;i &ldquo;İbni Hallikan&rdquo; da ş&ouml;yle yazıyor:</p>\n\n<p>\n	O (İmam Sadık), İmamiye mezhebinin on iki imamından biri olup Peygamber (s.a.a) ailesinin b&uuml;y&uuml;klerindendir. S&ouml;zlerinin d&uuml;r&uuml;stl&uuml;ğ&uuml;, doğruluğu sebebiyle kendisine &ldquo;Sadık&rdquo;diyorlardı. Onun fazilet ve ululuğu a&ccedil;ıklamaya gerek duyulmayacak kadar meşhurdur. Ebu Musa, Cabir b. Hayyan Tarsus&icirc; onun talebesiydi: Cabir, bin yapraktan (iki bin sahife) ve beş y&uuml;z risaleden oluşan ve t&uuml;m&uuml;yle Cafer Sadık&rsquo;ın &ouml;ğrettiklerini i&ccedil;eren bir kitap yazmıştır.[9]</p>\n\n<p>\n	----------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Tezkiret&uuml;&rsquo;l-Hifaz, Muhammed Şemseddin Zehebi, Beyrut Baskısı, C.1, S.166.</p>\n\n<p>\n	[2] Behar&uuml;&rsquo;l-Envar, Meclisi, C.47, S.217 &ndash; el-İmam&uuml;&rsquo;s-Sadık ve&rsquo;l-Mezahib&uuml;&rsquo;l-Erbaa Esed Haydar, Beyrut 2. Baskısı, C.4, S.335.</p>\n\n<p>\n	[3] Tehzib et-Tehzib, İbni Hacer Askalani, Beyrut 1. Baskı, C.1, S.88.</p>\n\n<p>\n	[4] Esed Haydar, aynı kaynak, C.1, S.53.</p>\n\n<p>\n	[5] el-İrşad, orijinal metni, S. 270, T&uuml;rk&ccedil;e Terc&uuml;mesi, S.323.</p>\n\n<p>\n	[6] es-Sevaik&uuml;&rsquo;l-Muhrika, Kahire 2. Baskı, S.201.</p>\n\n<p>\n	[7] Esed Haydar, aynı kaynak, C.1, S.55.</p>\n\n<p>\n	[8] Muhtasari-l Tarihi&rsquo;l-Arab, &Acirc;fif el-Baalbekki, Beyrut 2. Baskı, 1967, S.193.</p>\n\n<p>\n	[9] Vefiyat&uuml;&rsquo;l-A&rsquo;yan, Tahkik; Dr. İhsan Abbas, C.1, S.327.</p>\n\n<p>\n	12 İmam (Sire-i Pişvayan) / Mehdi Pişvai</p>','İmam Cafer Sadık’ın (as) İlmi','','publish','closed','open','','imam-cafer-sadikin-as-ilmi','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2858',0,'post','',0),(2859,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Hanefi mezhebi imamı Ebu Hanife ş&ouml;yle diyor:</p>\n\n<p>\n	Bir g&uuml;n İmam Sadık&rsquo;la g&ouml;r&uuml;şmek i&ccedil;in O Hazretin evine gittim. O saatte Kufe halkından bir grup kimse de oraya gelmişti. İmam Sadık (a.s) onlarla g&ouml;r&uuml;şmek i&ccedil;in izin verince ben de onlarla birlikte i&ccedil;eri girdim. Huzuruna yetiştiğimde ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Ey Resulullah&rsquo;ın oğlu! Halkı Resulullah&rsquo;ın ashabına s&ouml;vmekten alıkoyacak birini Kufe&rsquo;ye g&ouml;nderirseniz iyi olur. Benim kendim, Resulullah&rsquo;ın ashabına s&ouml;ven on bin kişiden fazlasını biliyorum.&rdquo;</p>\n\n<p>\n	Hazret buyurdu ki: &ldquo;Halk benim s&ouml;z&uuml;m&uuml; kabul etmiyor.&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Kim sizden kabul etmiyor; oysa siz Resulullah (s.a.a)&rsquo;in oğlusunuz?&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık buyurdu ki: &ldquo;İşte sen, benim s&ouml;z&uuml;m&uuml; kabul etmeyenlerden birisin. Şimdi izinsiz evime girdin, izinsiz oturdun, izinsiz konuşmaya başladın.&rdquo;</p>\n\n<p>\n	İmam Sadık daha sonra ş&ouml;yle buyurdu: &ldquo;Senin kıyasa g&ouml;re fetva verdiğini duyum.&rdquo;</p>\n\n<p>\n	Ben; &ldquo;Evet&rdquo; dedim.</p>\n\n<p>\n	Buyurdu ki: &ldquo;Vay senin haline! Allah&rsquo;ın emirleri karşısında kıyasa başvuran ilk kimse şeytan idi. Allah Teala ona; &ldquo;Adem&rsquo;e secde ete&rdquo; diye emrettiğinde ş&ouml;yle dedi: &ldquo;Ben secde etmem; &ccedil;&uuml;nk&uuml; beni ateşten yarattın, Adem&rsquo;i ise bal&ccedil;ıktan; ateş bal&ccedil;ıktan &uuml;st&uuml;nd&uuml;r.&rdquo; Binaen aleyh, kıyasla hak bulunmaz. Meseleyi daha iyi anlayabilmen i&ccedil;in senden soruyorum: Ey Ebu Hanife! Sana g&ouml;re, bir kimseyi haksız yere &ouml;ld&uuml;rmek mi g&uuml;nah a&ccedil;ısından b&uuml;y&uuml;kt&uuml;r; yoksa zina mı?&rdquo;</p>\n\n<p>\n	Dedim ki: &ldquo;Bir kimseyi haksız yere &ouml;ld&uuml;rmek.&rdquo;</p>\n\n<p>\n	İmam Sadık: &ldquo;O halde neden Allah Teala katilin isbatı i&ccedil;in iki şahit, zinanın isbatı i&ccedil;in ise d&ouml;rt şahit istemiştir? Acaba bu ikisini birbiriyle kıyaslamak olur mu?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Hayır!&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;İdrar mı daha necistir, yoksa meni mi?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;İdrar&rdquo; cevabını verdim.</p>\n\n<p>\n	İmam Sadık: &ldquo;&Ouml;yleyse neden Allah Teala idrarda abdest almayı emrediyor, ama menide gusletmeyi? Acaba bu ikisi birbiriyle kıyaslanır mı?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Hayır!&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Acaba namaz mı daha &ouml;nemlidir, yoksa oru&ccedil; mu?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Namaz&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;O halde neden hayız g&ouml;ren kadına orucun kazası farzdır da namazın kazası farz değildir Acaba bunları birbiriyle kıyas etmek m&uuml;mk&uuml;n m&uuml;?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Hayır!&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Acaba kadın mı (g&uuml;&ccedil; y&ouml;n&uuml;nden) daha zayıftır, yoksa erkek mi?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Kadın.&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;&Ouml;yleyse neden Allah Teala mirasta erkek i&ccedil;in iki pay, kadın i&ccedil;in ise bir pay belirlemiştir? Acaba bu h&uuml;k&uuml;m kıyasla doğru olur mu?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Hayır!&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Neden Allah Teala, bir kimse on dirhem hırsızlık yaptığında elinin kesilmesini emretmiş, ama bir adam bir kimsenin elini keserse beş y&uuml;z diyet belirlemiştir? Acaba bu h&uuml;k&uuml;m kıyasla uyuşur mu?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Hayır!&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Duydum ki şu ayetin; &ldquo;Kıyamet g&uuml;n&uuml; nimetler hakkında sizden sorulacak&rdquo; tefsirinde nimetlerden maksat, tatlı yemekler ve yazın i&ccedil;ilen serin sulardır, demişsiniz.&rdquo;</p>\n\n<p>\n	Ben: Evet! &Ouml;yle mana etmiştim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Eğer bir adam seni davet edip de &ouml;n&uuml;ne, tatlı yemekler getirse, daha sonra minnet etse, b&ouml;yle bir adam hakkında nasıl h&uuml;kmedersin?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Cimri bir adamdır derim.&rdquo;dedim.</p>\n\n<p>\n	İmam Sadık: &ldquo;Acaba Allah Teala cimri mi (kıyamet g&uuml;n&uuml;, bize vermiş olduğu yemek ve sular hakkında bizden hesap sorsun?&rdquo;</p>\n\n<p>\n	Ben: &Ouml;yleyse Allah Teala&rsquo;ın, hakkında insandan hesap soracağı nimetlerden maksat nedir? dedim.</p>\n\n<p>\n	Buyurdular: &ldquo;Nimetlerden maksat, biz Peygamber Ehl- i Beyt&rsquo;inin muhabbet ve sevgisidir.&rdquo; [1]</p>\n\n<p>\n	-------------------------------------------------</p>\n\n<p>\n	[1] - Bihar, c. 10, s. 220.</p>','Ebu Hanife İmam Sadık (as)’ın Huzurunda','','publish','closed','open','','ebu-hanife-imam-sadik-asin-huzurunda','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2859',0,'post','',0),(2860,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :CAFER</p>\n\n<p>\n	K&uuml;nyesi:EBU ABDİLLAH</p>\n\n<p>\n	Lakabı: SADIK</p>\n\n<p>\n	Baba adı : MUHAMMED (as)</p>\n\n<p>\n	Anne adı: &Uuml;MM&Uuml; FERVE</p>\n\n<p>\n	Doğum yeri: Medine</p>\n\n<p>\n	Doğum tarihi: 17 R.Evvel 83 hk.</p>\n\n<p>\n	Peygamber&quot;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<p>\n	Şehadet yılı :25 Şevval 148 hk</p>\n\n<p>\n	Şehadet yeri : Medine</p>\n\n<p>\n	Şehadet sebebi : Abbasi halifelerinden Mensur-i devanıki&quot;nin zehirlemesi</p>\n\n<h2>\n	&nbsp;&Ccedil;ocukluk d&ouml;nemi</h2>\n\n<p>\n	İmam Sadık (a.s.) sevgili dedesi İmam Zeyne&quot;&uuml;l Abidin (a.s.)&quot;ın&nbsp; hayatta bulunduğu d&ouml;nemlerde d&uuml;nyaya geldi; ve geceleri aziz sevgili dedesi ve&nbsp; ninesinin Kur&quot;an tilaveti, duaları ve m&uuml;nacatlarına şahit olarak yetişti. Babası İmam Muhammed B&acirc;kır&rsquo;ın (a.s) t&uuml;rl&uuml; hadiseler ve zorluklarla ge&ccedil;en hayatında ona daima destek verip yardımcı oldu. Babasıyla birlikte defalarca hacca gitti. Şam yolculuğu sırasında ve gadder Emevi halifesi Hişam&quot;ın zul&uuml;m sarayında da babasını yalnız bırakmadı.</p>\n\n<p>\n	İmam Sadık (as)&quot;ın hayatının ilk kısmı Abbasilerin Emevi devletini yıkmak i&ccedil;in gizli davet d&ouml;nemi denilen d&ouml;neme raslamaktadır, bu d&ouml;nemde Abbasiler halkı &ccedil;eşitli sloganlarla Ehlibeyt&quot;e davet etmektedir. Ama Ehlibeyt&quot;ten kasıtları, ger&ccedil;ete Beni Haşim&quot;den olan Peygamberin soyu değildir.</p>\n\n<p>\n	&nbsp; İmam Sadık`ı hem kıyamdan &ouml;nce ve hemde kıyamdan sonra hedeflerine alet etmek i&ccedil;in uğraşmışlardır ama İmam (as) onların siyasetini bildiği i&ccedil;in buna alet olmamıştır.</p>\n\n<h2>\n	&nbsp;&nbsp; İmamet D&ouml;nemi</h2>\n\n<p>\n	&nbsp;&nbsp; İmam Sadık&quot;ın&nbsp; imameti d&ouml;neminde, İslam &uuml;lkelerinde &ccedil;eşitli kıyamlar &ouml;zellikle &Uuml;meyye oğullarının h&uuml;k&uuml;metini yıkma amacıyla d&uuml;zenlenen kıyamlar, &Uuml;meyye oğullarını hilafetten d&uuml;ş&uuml;r&uuml;p, soylarını kesmekle sonu&ccedil;lanan kanlı savaşlar ve beşinci İmam&quot;ın yirmi yıl İslam ve Ehl-i Beyt &ouml;ğretilerini yayması sonucunda meydana gelen ortam, altıncı İmam&quot;a İslami bilgileri yaymak i&ccedil;in daha m&uuml;nasip bir zemin hazırladı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;Altıncı İmam, &Uuml;meyye oğulları hilafetinin son zamanlarına ve Abbas oğulları hilafetinin ilk zamanlarına rastlayan imameti devrinde hazırlanan fırsatları elden ka&ccedil;ırmayıp dini &ouml;ğretileri geniş alanda yaymaya başladı. &Ccedil;eşitli akl&icirc; ve nakl&icirc; fenlerde bir &ccedil;ok ilmi şahsiyetler eğitti. Bunların başlıcaları şunlardır: Z&uuml;rare, Muhammed b. M&uuml;slim, M&uuml;min-i Tak, Hişam b. Hakem, Eban b. Teğlib, Hişam b. Salim, H&uuml;reyz, Hişam-i Kelbi Nessabe, Cabir b. Hayyan-i Sufi (kimya alimi) hatta Ehl-i S&uuml;nnet alimlerinden olan S&uuml;fyan-ı Sevri, Hanefi mezhebinin reisi Ebu Hanife, Kadı Sekuni, Gazi Ebu&quot;l Bahteri gibiler onun &ouml;ğrenciliğini yapmakla &ouml;v&uuml;n&uuml;yorlardı. (Hazretin eğitim merkezinden d&ouml;rt bin m&uuml;haddis ve bilginin mezun olduğu meşhurdur.) İmam&quot;ın bu ilmi inkılabını farkeden Mensur halkı Ehlibeyt&quot;ten uzaklaştırmak i&ccedil;in diğer Ehlis&uuml;nnet alimlerine değer verip onların reklamını yapmıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Abbasi halifelerinin en zalim ve rezillerinden olup zorbalık, hile ve baskı oluşuyla tanınan Mansur Devaneki İmam Sadık&rsquo;ı (a.s) s&uuml;rekli sıkı şekilde g&ouml;zaltında tutuyor, casusları vasıtasıyla İmam&rsquo;ın (a.s) her hareketini denetlemeye &ccedil;alışıyordu. İmam&rsquo;a sırf eziyet etmek ve birka&ccedil; defasında da onu şehid etmek niyetiyle Medine&rsquo;den Şama getirtmiş, ama hen&uuml;z ilahi takdirin vakti dolmadığından, hi&ccedil;birinde başarılı olamamış ve iğren&ccedil; emelini ger&ccedil;ekleştirememişti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ancak İmam Sadık (a.s) imametinin son yıllarında Abbasi halifesi Mansur&quot;un baskılarına maruz kalarak zor g&uuml;nler ge&ccedil;irdi. &Uuml;meyye oğulları tarafından Şii seyyitlere yapılmayan zul&uuml;mler Abbasiler eliyle yapıldı. Onun emriyle Şiiler grup grup yakalanıp, karanlık hapislerde işkencelerle hayatlarına son verildi. Bir kısmının başını kesip bir kısmını diri diri toprağa g&ouml;md&uuml;rd&uuml;. Bazılarını binaların temeline yahut duvarların arasında bırakarak saraylar yaptırdı.</p>\n\n<p>\n	&nbsp;&nbsp; Mansur, altıncı İmam&quot;ın Medine&quot;de yakalanmasını emretti. (Daha &ouml;nce Abbasi halifesi Seffah&quot;ın emriyle de yakalanıp Irak&quot;a g&ouml;t&uuml;r&uuml;lm&uuml;şt&uuml;. Ondan daha &ouml;nce beşinci İmam&quot;la birlikte Dimeşk&quot;e g&ouml;t&uuml;r&uuml;lm&uuml;şt&uuml;).</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp; Şehadet</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Bir s&uuml;re İmam&quot;ı g&ouml;z altında sakladılar. Defalarca onu &ouml;ld&uuml;rmek istediler ve ihanetler ettiler. Bilahare Medine&quot;ye d&ouml;n&uuml;ş iznini verdiler. İmam Medine&quot;ye d&ouml;nd&uuml;. Denilebilir ki geri kalan &ouml;mr&uuml;n&uuml; takiyye ve inzivada ge&ccedil;irdi. Sonunda Mansur&quot;un emriyle zehirlenip şehit edildi.</p>','İmam Cafer Sadık(a.s)\'ın Kısaca Hayatı','','publish','closed','open','','imam-cafer-sadika-sin-kisaca-hayati','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2860',0,'post','',0),(2861,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	Emevilerin son d&ouml;nemleriyle Abbasiler&quot;in ilk d&ouml;nemlerine rastlayan zaman diliminde imamet g&ouml;revini &uuml;stlenen İmam S&acirc;dık -s- bu d&ouml;nemlerde Emevilerle Abbasilerin birbirini altetmeye meşgul olmalarından yararlanarak b&uuml;y&uuml;k &ccedil;aplı bir İlm&icirc;- dini hareket ve eğitim başlattı. Medine şehri kısa s&uuml;rede, &ccedil;eşitli bilim dallarında araştırma ve tahsil yapan binlerce bilgin ve &ouml;ğrencinin bulunduğu medreselerle doldu. B&uuml;t&uuml;n bu bilim ve din &acirc;şıklarını bir tek &uuml;stad eğitmekte ve idare etmekteydi. Cafer S&acirc;dık! Onun ilim ve bilgisinin ş&ouml;hreti d&ouml;rt bir yana yayılmış, islam diyarının en uzak noktalarında dahi onun adı dillere destan olmuştu. &Uuml;stadların &Uuml;stadıydı o. M&uuml;sl&uuml;manlar d&ouml;rt bir yandan Medine&quot;ye akın ediyor, onun u&ccedil;suz bucaksız bir derya olan il&acirc;hi ilminden faydalanıyorlardı.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Onun medresesine gelenler m&uuml;sl&uuml;man &ouml;ğrenciler değildi sadece; pek &ccedil;ok gayri m&uuml;slim bilgin ve d&uuml;ş&uuml;n&uuml;r de ilmi konularda kendisiyle meşveret etmek ve bilimsel tartışmalarda bulunmak &uuml;zere bu b&uuml;y&uuml;k &uuml;stadın huzuruna varırlardı. Kendisine sorulan sorulara &ccedil;ok a&ccedil;ık ve anlaşılması kolay cevaplar verir; &ccedil;eşitli g&ouml;r&uuml;şlerin temsilcileriyle yaptığı m&uuml;nazaralarda meseleye muhtelif a&ccedil;ılardan yaklaşarak neticede en doğru olan yorumu ortaya koyardı. İslam dininin ilk y&uuml;zyıllarında ilm&icirc; a&ccedil;ıdan yaşadığı en parlak d&ouml;nem olmuştur bu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam S&acirc;dık&quot;ın -s- cevapları; daha &ccedil;ok zaman ve mekanın şartları g&ouml;z&ouml;n&uuml;nde bulundurularak ve soruyu soranın d&uuml;ş&uuml;nce tarzı ve idrak yeteneğine g&ouml;re verilmiş cevaplardır. Bu nedenle kimi cevapları, tartışmaya giren karşı tarafın tezlerini &ccedil;&uuml;r&uuml;t&uuml;p g&ouml;r&uuml;şlerinin ge&ccedil;ersizliğini a&ccedil;ıklamaya y&ouml;neliktir; kimi zaman da soru soran tarafın bizzat d&uuml;ş&uuml;n&uuml;p aklını kullanmasını ve zihnini harekete ge&ccedil;irmesini ama&ccedil;lar. Ancak eldeki belgelerden de anlaşılacağı gibi bu cevaplar daha &ccedil;ok felsefi ve ilmi temellere dayanmakta ve genellikle ilmi ağırlık taşımaktadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Cafer-us S&acirc;dık&quot;ın -s- &ccedil;eşitli sorular karşısında vermiş olduğu cevapların ve eldeki m&uuml;nazara metinlerinin t&uuml;m&uuml;n&uuml; verebilmek i&ccedil;in ciltlerce kitap yazmak gerekir. Bu nedenle biz burada bunlardan sadece birka&ccedil;ına değinecek ve gen&ccedil;ler i&ccedil;in anlaşılması kolay olanlardan &ouml;rnekler vermeye &ccedil;alışacağız.</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; 1-Ebu Mensur, yakın arkadaşlarından birinin kendisine anlattığı bir olayı ş&ouml;yle nakleder:İbn-i Ebu&quot;l Avc&acirc; ve Abdullah Bin Mukaff&acirc; (her ikisi de o d&ouml;nemin tanınmış ateistlerinden -tanrıtanımaz- idiler) ile birlikte Mekke&quot;de Mescid-&uuml;l Har&acirc;m&quot;da oturmuş sohbet ediyorduk. İbn-i Mukaff&acirc; tavaf etmekte olan hacıları g&ouml;stererek Şu insanları g&ouml;r&uuml;yor musunuz? dedi, Bunların i&ccedil;inde insanlık namına tek layık olan -yegane insan- şu oturan kişidir. -İmam S&acirc;dık&quot;ı -s- g&ouml;steriyordu eliyle- Diğerleri ise &acirc;di birer hayvandan başka birşey değil!</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Ebu&quot;l Avc&acirc; Bunca insan kalabalığı i&ccedil;inde ger&ccedil;ekten insan olan bir tek o mu yani?! diye sorunca, Evet! dedi, Zira diğerlerinde rastlamadığım bir -ilim, bilgi, fazilet ve ululuk- şeyler g&ouml;rd&uuml;m onda. Ebu&quot;l Avc&acirc;&quot;nın Bu iddianın doğru olup olmadığını onunla konuşarak &ouml;ğrenmek ve bunu bizzat anlamak isterim demesi &uuml;zerine aralarında şu konuşma ge&ccedil;ti.Vazge&ccedil; bundan. Onunla konuşacak olursan inancını yitirmenden korkarım. (Yani seni ateistlikten &ccedil;evirecek ve Allah&quot;a inanmanı sağlayacaktır.)</p>\n\n<p>\n	- Seni endişelendiren şeyin bu olduğunu sanmıyorum. Onunla konuşacak olursam hakkında s&ouml;ylediklerinin yanlış olduğunu anlayacağımdan ve sonu&ccedil;ta yalanının ortaya &ccedil;ıkacağından korkuyorsun aslında.</p>\n\n<p>\n	- Eğer hakkımda b&ouml;yle d&uuml;ş&uuml;n&uuml;yorsan, o zaman git, konuş onunla. Yanıldığını anlayacaksın. Fakat şu tavsiyemi de unutma! konuşurken b&uuml;t&uuml;n dikkatini topla iyice. D&uuml;ş&uuml;nceni dağıtarak fikri sarsıntıya d&uuml;şme sakın! Aksi takdirde bir bakarsın kuzu gibi teslim oluvermişsin onun karşısında! Bu y&uuml;zden, s&ouml;ylemek istediğin şeyleri &ouml;nce zihninde iyice toparla; eğer a&ccedil;ık vermek istemiyorsan hangi s&ouml;z&uuml;n senin yararına ve hangi s&ouml;z&uuml;n zararına olacağını d&uuml;ş&uuml;nmeden konuşmaya başlama. (Yoksa konuşma esnasında afallayıp şaşırır ve hataya d&uuml;ş&uuml;verirsin.)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ben ve Mukaffa oturup beklemeye başladık; İbn-i Abu&quot;l Avc&acirc; gidip imamla konuştuktan sonra, d&ouml;n&uuml;p yanımıza geldi ve Abdullah Bin Mukaffa&quot;ya Ey Mukaffa&quot;nın oğlu! dedi, Vay haline senin! Bir insan olduğunu s&ouml;ylemiştin onun hani; oysa &ccedil;ok farklı. Beşer t&uuml;r&uuml;nden değil sanki! Eğer d&uuml;nyada, dilediği zaman cismani bir bedende g&ouml;r&uuml;nen ve dilediği zaman bedeninden sıyrılıp ruh-u m&uuml;cerred olan biri varsa budur derim!!!</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Mukaffa, Ne oldu ki?! diye sordu hayretle. İbn-i Ebu&quot;l Avc&acirc; anlatmaya başladı:Yanına gidip oturdum. Bir s&uuml;re sonra oradaki herkes soracağını sorup gitmiş, bir tek ben kalmıştım. Daha ben sonuşmaya başlamadan bana d&ouml;n&uuml;p Eğer dedi, Mesele -din ve iman meselesi- şunların -tavaf etmekte olan olan m&uuml;sl&uuml;manları g&ouml;stererek- dediği gibiyse, ki doğru olan da budur, yani tanrı, din ve ahiret bir ger&ccedil;ektir; o zaman onların izlediği yol doğru, sizinki ise yanlış, saadetten mahrum, ger&ccedil;ekdışı ve mahva g&ouml;t&uuml;ren bir yol demektir. Fakat eğer mesele sizin dediğiniz gibiyse -tanrı, ahiret.vs. yalansa- ki kesinlikle b&ouml;yle değildir; o zaman da sizinle m&uuml;sl&uuml;manlar arasında netice a&ccedil;ısından bir fark yoktur ve eşitsiniz demektir. (Yani bu durumda m&uuml;sl&uuml;manlar dine inanmış olmakla riske girmiş sayılmazlar. &Ccedil;&uuml;nk&uuml; sizin dediğinizi kabul edip de -haşa- tanrı ve ahiret gibi şeylerin ger&ccedil;ek olmadığını varsayacak olursak, sizin, &ouml;l&uuml;mle herşeyin sona erdiği, ahiret ve hesaplaşmanın ger&ccedil;ekdışı olduğu yolundaki g&ouml;r&uuml;şlerinizi paylaşmayan m&uuml;sl&uuml;manların neticede bu y&uuml;zden hi&ccedil; de zararlı &ccedil;ıkmayacaklarını kabul etmemiz gerekir. &Ccedil;&uuml;nk&uuml; bu durumda onların da sonu sizinki gibi olacak ve &ouml;l&uuml;mleriyle herşey sona erecektir, Fakat eğer bunun aksi -m&uuml;sl&uuml;manların inandığı- doğru &ccedil;ıkıverirse o zaman sizin sonunuz nice olur peki?!)</p>\n\n<p>\n	- Allah sana rahmet etsin! dedim, onların dedikleriyle bizimki arasında pek bir fark yok ki zaten. G&ouml;r&uuml;şlerimiz aynıdır onlarla.</p>\n\n<p>\n	- Nasıl aynı olabilir?! dedi, onlar bir hesaplaşma g&uuml;n&uuml;ne, uhrevi m&uuml;kafaatlandırmaya, ilahi cezalandırmaya ve k&acirc;inatın yaratıcısına inanırlar; feza ve b&uuml;t&uuml;n k&acirc;inatın, Allah&quot;ın izniyle m&acirc;mur bir hale getirildiğini kabul ederler. Halbuki siz fezayı koca bir boşluk ve i&ccedil;inde hi&ccedil;bir canlının yaşamadığı bir virane olarak kabul etmektesiniz.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmamın tanrı konusunu a&ccedil;masını fırsat bilip bu mevzudaki inancımı s&ouml;yledim hemen&quot;Eğer onların dediği gibiyse, o zaman Allah ni&ccedil;in bizzat ortaya &ccedil;ıkıp kendisini g&ouml;stermiyor halka?! Kendisi &ccedil;ıkıp da halkı O&quot;na tapınmaya davet etse ya! Hem, o zaman kullar arasında da bu gibi ihtilaf ve tartışmalar vuku bulmamış olur. Kendi dururken ne diye peygamberlerini g&ouml;nderiyor sanki? Ni&ccedil;in gizliyor kendisini? Bizzat kendisi gelmiş olsaydı halkın imanı &uuml;zerinde daha etkili olmaz mıydı?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam cevap Verdi:Yazık sana, bu kadar a&ccedil;ık bir meseleyi nasıl da anlayamamışsın! Kudretini senin v&uuml;cudun ve varlığında sana g&ouml;steren ve burhanları sana bunca yakın olan birisi şimdiye kadar nasıl gizli ve kapalı kalmış sana?! Daha &ouml;nce var olmadığın halde sonradan yaratılıp var edilişin, k&uuml;&ccedil;&uuml;kken b&uuml;y&uuml;y&uuml;p olgunluğa erişin, g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml;n ardından g&uuml;&ccedil;l&uuml; ve kavi oluşun, g&uuml;&ccedil;l&uuml; olduğun halde bir s&uuml;re sonra yine zayıf ve g&uuml;&ccedil;s&uuml;z hale gelişin, sıhhatliyken hasta oluşun ve hastalıktan sonra yine sıhhat buluşun, &ouml;fkelendikten bir sore sonra sakin, ve sakin olduğun bir haldeyken &ouml;fkeli oluşun, neşeli bir haldeyken sıkılışın ve sıkıntıdan sonra huzur bulup eski neşene kavuşuşun, d&uuml;şmanlığından sonra dost, dostluktan sonra yine d&uuml;şman oluşun, pasif ve gevşekken aktif, aktif ve azimliyken azmini kaybedip yine gevşeyişin, bıkkınken isteyişin, ve istekliyken yine bıkışın, hi&ccedil;bir eğilimin olmadığı halde sonradan eğilim g&ouml;sterişin, ve eğilimin olduğu halde bir s&uuml;re sonra temay&uuml;ls&uuml;zl&uuml;k g&ouml;sterişin, &uuml;mitsizlikten sonra &uuml;mitvar ve &uuml;mitvarlıktan sonra yine &uuml;mitsizliğe kapılışın, daha &ouml;nce zihninde var olmayan bir şeyi bilip ondan haberdar oluşun, hatırlayışın, ve zihninde var olan birşeyi daha sonra hatırlayamayıp unutuşun.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Velhasıl bende var olduğunu bildiğim, varlığını inkar edemediğim daha bir&ccedil;ok ilahi kudret ve yaratılış belirtilerini ard arda sıralayıp saymaya başladı. &Ouml;yle ki, Allah; o anda benimle onun arasında &acirc;şikar olup beliriverecek sandım! [1]</p>\n\n<h3>\n	&nbsp;2-Allah&quot;a inanmayan Abdullah Deys&acirc;ni, bir g&uuml;n imam S&acirc;dık&quot;ın -s- evine gitti, kapıyı &ccedil;alış i&ccedil;eri girdi ve oturup s&ouml;zlerini arzetmeye başladı Ey Cafer Bin Muhammed! M&acirc;buduma delalet et beni.</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Deys&acirc;n&icirc; tek kelime dahi etmeden kalkıp gitti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Arkadaşları bu olayı &ouml;ğrenince Ni&ccedil;in ismini s&ouml;ylemedin sen de? diye sordular kendisinden. Eğer diye cevap verdi, İsmimin Abdullah olduğunu s&ouml;yleyecek olsaydım, kimdir bu Kimdir bu k&ouml;lesi olduğun? diye soracaktı hemen. Bunun &uuml;zerine arkadaşları ona akıl verdiler:Geri d&ouml;n, tekrar ona git ve Allah&quot;ı ispatlamasını, fakat senin ismini sormamasını iste ondan dediler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Deys&acirc;n&icirc; tekrar imamın yanına d&ouml;n&uuml;p Mabuduma delalet et beni, yaratanımı g&ouml;ster bana; ancak adımı da hi&ccedil; sorma! dedi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam, oturmasını s&ouml;yledi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmamın k&uuml;&ccedil;&uuml;k &ccedil;ocuğunun elinde bir yumurta vardı, oynuyordu onunla. İmam, yumurtayı &ccedil;ocuktan alıp Ey Deys&acirc;n&icirc; dedi, Her tarafı kapalı olan şu k&uuml;&ccedil;&uuml;c&uuml;k yumurtanın sert bir kabuğu vardır. Bu kabuğun altında da incecik bir zar ve onun i&ccedil;inde de biri altın sarısı, diğeri de g&uuml;m&uuml;ş rengi olmak &uuml;zere iki kaygan ve sıvı madde vardır ki asla birbirine karışmaz ve &ouml;ylece i&ccedil;i&ccedil;e, fakat birbirine karışmaksızın dururlar orada! Ne i&ccedil;indeki sağlığa faydalı o şey dışarı &ccedil;ıkıp da sağlamlığını haber verebilir bize; ne de bozulmasına sebeb olan o maddenin i&ccedil;eri girebileceği bir yol vardır ki oradan araştırarak yumurtanın bozuk olup olmadığını anlayabilelim. Dişi bir t&uuml;r i&ccedil;in mi, yoksa erkek bir t&uuml;r i&ccedil;in mi hazırlanıp hazırlanmadığı -i&ccedil;indeki civcivin tavuk mu yoksa horoz mu olduğu- belli değildir. Daha sonra şu haliyle &ccedil;atlıyor ve g&ouml;z kamaştırıcı g&uuml;zellikte t&acirc;vus&icirc; renkli bir canlı &ccedil;ıkıveriyor ortaya. Bu g&ouml;rkemli sistemin bir d&uuml;z&uuml;p koşanı ve onun i&ccedil;ine bu muazzam d&uuml;nyayı yerleştiren bir yaratıcısı yok mu sence?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Deys&acirc;ni, başını &ouml;ne eğip d&uuml;ş&uuml;nceye daldı; bir s&uuml;re &ouml;ylece kaldıktan sonra başını kaldırıp Şehadet ederim ki dedi, Allah&quot;tan başka ilah yoktur, tek ve bir&quot;dir, ne eşi vardır, ne ortağı. Muhammed -sav- O&quot;nun el&ccedil;isi ve kulu, sizler de yaratılmışlar &uuml;zerindeki imam ve huccetisiniz. Bana gelince; ge&ccedil;mişimden pişmanlık duyuyor ve t&ouml;vbe ediyorum şimdi.[2]</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; 3- Hişan anlatır:Zındığın biri, İmam S&acirc;dık&quot;a -s- birtakım sorular sorduktan sonra Allah nedir? dedi Anlat O&quot;nu, tanıt bana.</h3>\n\n<p>\n	İmam ş&ouml;yle cevap verdir , b&uuml;t&uuml;n&uuml;yle eşyanın dışında birşeydir. Bununla anlatmak istediğim şudur: ger&ccedil;ek bir şeydir. Var olan bir şey, ger&ccedil;ekten nasıl varsa &ouml;ylece var olandır -ger&ccedil;ekten de &ouml;yle bir şeydir ki vardır- Vardır o, bir cismi ya da belli bir şekli olmaksızın; ne dokunmak m&uuml;mk&uuml;nd&uuml;r O&quot;na, ne de hissedip kavrayabilmek. Beş duyu organıyla anlaşılamayacağı gibi, hayal ve evhamla da anlaşılamaz. Eksiksizdir; ne yok oluş ve zarara uğrama s&ouml;zkonusudur &quot;nun i&ccedil;in, ne de zamanla değişime uğramak.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Adam O&quot;nun g&ouml;ren ve duyan bir şey mi olduğunu s&ouml;ylemek istiyorsun?</p>\n\n<p>\n	- G&ouml;r&uuml;r ve duyar O. Ancak, g&ouml;rmek i&ccedil;in hi&ccedil;bir uzva ihtiyacı olmaksızın g&ouml;r&uuml;r; duymak i&ccedil;in de herhangi uzv veya vesileye ihtiyacı yoktur. Aksine, kendi nefsiyle duyar ve g&ouml;r&uuml;r O. O&quot;nun kendi nefsiyle duyduğunu ve g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;ylerken O&quot;nunla nefsinin iki ayrı şey olduğunu kastekmek değil amacım; bu ibareyi, durumu sana iyice a&ccedil;ıklayabilmek i&ccedil;in kullanıyorum. O halde diyorum ki O, b&uuml;t&uuml;n varlığıyla duyar ve g&ouml;r&uuml;r, Burada da b&uuml;t&uuml;n varlığıyla derken O&quot;nun varlığının bir b&uuml;t&uuml;n ve bazı par&ccedil;aların terkibinden m&uuml;teşekkil olduğu sanılmasın. Amacım, bu meseleyi anlayabileceğin şekilde anlatmaktır. &Ouml;zetle, &ouml;z varlık -z&acirc;t- ve mana itibarıyle hi&ccedil;bir ihtilaf ve farklılık arzetmeksizin g&ouml;ren, duyan, haberdar olan ve bilendir.</p>\n\n<p>\n	- O halde nedir!?</p>\n\n<p>\n	- Rab&quot;dir. M&acirc;buddur, Allahtır O! Rab ve Allah derken, bu kelimelerin imlasındaki r, a, b, l, harflerini kastetmiyorum. Maksadım, b&uuml;t&uuml;n eşyanın ve herşeyin yaratıcısı olduğunu anlatabilmektir. Ve şine b&uuml;t&uuml;n bu harflerle kastetmek istediğim, Allah, Rahman, R&acirc;hiym, Az&icirc;z ve benzeri isimlerle adlandırılan yegane anlam ve manadır. Aziz ve celil olan tapılacak tek tanrıdır o.</p>\n\n<p>\n	- Fakat biz mahluktan -yaratılmıştan- başka şeyleri d&uuml;ş&uuml;n&uuml;p algılamıyoruz ki! Akla gelebilecek herşey, sadece yaratılmış olanlardır; &ouml;tesini akıl idrak edemiyor zaten.</p>\n\n<p>\n	- Eğer b&ouml;yle olursa tevhid mes&quot;uliyeti bizden selbolur ve bu durumda Tevhidden sorumlu olmayız! Zira akla gelmesi m&uuml;mk&uuml;n olmayan, akla sığmayan bir şeyden sorumlu değiliz biz. Fakat duyu organları ve algılama yoluyla akla gelebilen, duyu ve duyguyla sınırlanan ve benzeri bir şeye kıyasla zihnimizde veya duyu organlarımızda belli bir şekil kazanan ve bu şekille tasavvuru m&uuml;mk&uuml;n olan şeylere mahluk -yaratık- diyoruz; yaratılmış olan şeylerin &ouml;zelliğidir bunlar. Dolaysıyle, eşyanın yaratıcısını ispat etmek istiyorsak, iki ana sebepden &ouml;t&uuml;r&uuml; onu eşyanın ispatından dışlamak gerekir, sebeplerin ilki nefy ya da red&quot;dir. Ki, O&quot;nu reddetmek, O&quot;nun varlığına iptal &ccedil;izgisi &ccedil;ekip inkar etmek demek olacaktır. İkincisi ise teşbih ya da benzetme&quot;dir. Zira teşbih yahut benzerlik; birtakım maddelerin terkibiyle meydana geldiği a&ccedil;ık&ccedil;a belli olan yaratılmış maddelerin terkibiyle meydana geldiği a&ccedil;ık&ccedil;a belli olan yaratılmış şeylere &ouml;zg&uuml; bir sıfattır. O halde yaratanın varlığına, y&uuml;ce Allah&quot;ın varlığına inanmak ka&ccedil;ınılmazdır. Reddi m&uuml;mk&uuml;n değil &ccedil;&uuml;nk&uuml; O&quot;nun. Zira b&uuml;t&uuml;n mahlukat O&quot;na muhta&ccedil;tır; herşey ancak yaratılmış olup, yaratıcı ise bunlartan -yarattıklarından- tamemen farklıdır. Bunlar -yarattıkları- gibi değildir O. &Ccedil;&uuml;nk&uuml; bunlar gibi olan, kendilerini meydana getiren bileşim ve terkiplerde de bunlara benzeyecek ve bunlar gibi, daha &ouml;nceden var olmadığı halde sonradan var olması, meydana gelmesi gerekecektir. Mahlukat, bir oluşum evresinden ge&ccedil;miştir; k&uuml;&ccedil;&uuml;kken b&uuml;y&uuml;m&uuml;ş, siyahken beyazlaşmış, g&uuml;&ccedil;l&uuml;yken g&uuml;&ccedil;s&uuml;zleşip zayıflamış ve burada hepsini saymamıza gerek olmayan daha bir&ccedil;ok değişimlere uğrayıp halden hale girmiştir.</p>\n\n<p>\n	- Allah&quot;ı ispat edecek olursan, aslında O&quot;nun i&ccedil;in belli bir sınır tanımış oldun demektir!</p>\n\n<p>\n	- Hayır. O&quot;nun i&ccedil;in asla bir sınır tanımış değilim; esasen sınır yoktur O&quot;na. Aksine, O&quot;nun varlığını ispat etmekteyim ben. İnkarla ispat arasında ise dağlar kadar fark vardır.</p>\n\n<p>\n	- Peki varlığı var mıdır O&quot;nun?</p>\n\n<p>\n	- Evet. Esasen varlığından başka hi&ccedil;birşey ispat edilemez.</p>\n\n<p>\n	- Nitelik ve niceliği de var mıdır?</p>\n\n<p>\n	- Hayır. Nitelik ve nicelik, sıfat a&ccedil;ısındandır. Bir şeyin nitelik ve niceliği, ancak onu ihata -iyice kavrama, belli bir sınır ve &ccedil;er&ccedil;eve tayin etme- yoluyla m&uuml;mk&uuml;nd&uuml;r. Tam olarak kavranamayan bir şeyin nitelik ve niceliğini nasıl anlatabiliriz? Allah Teala&quot;nın ispatı konusunda şu iki cihetten uzak durmak gereki Red - O&quot;nu yok varsayıp reddetmek-</p>\n\n<h3>\n	Teşbin -O&quot;nu başka şeylere benzetmek-</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Kim O&quot;nu reddederse inkar etmiş, O&quot;nun tanrılığını bilmezden gelerek varlığını ihtimal dışı bırakmış olur. Aynı şekilde, O&quot;nu O&quot;ndan başkasına benzeten de, tanrı ve yaratıcılığına layık olmayan mahlukat ve yaratıklarla denk kılmış olur O&quot;nu. O halde O&quot;nun i&ccedil;in, kendisinden başkasının layık ve sahib olmadığı bir nitelik s&ouml;zkonusudur. Hi&ccedil;kimsenin kavrayamayacağı ve O&quot;ndan başkasının bilemeyeceği bir şeydir bu.</p>\n\n<p>\n	- O -doğrudan doğruya- kendi varlığıyla, eşyayla temas halinde midir ve iş yapmakta mıdır?</p>\n\n<p>\n	- O, bir şey yapmak i&ccedil;in doğrudan doğruya eşyayla bizzat temas kurmaz; bunun &ouml;tesinde bir y&uuml;celiğe sahiptir. Zira eşyayla bizzat temas halinde olmak -işlerini v&uuml;cut ve uzuvlarıyla halletmek- mahlukata ait bir sıfattır. Y&uuml;ce Allah&quot;ın iradesi ise herşeyi kuşatıp kavramış durumdadır ve dilediğini iradesiyle yapar.[3]</p>\n\n<p>\n	-----------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Usul-i Kafi, c s ikinci hadis/ Tevhid kitabından.</p>\n\n<p>\n	[2]- Usul-i Kafi, c sD&ouml;rd&uuml;nc&uuml; hadis/ Tevhid&quot;den.</p>\n\n<p>\n	[3]-Usul-i Kafi, c s</p>','İmam Sadık (as)\'ın Sohbet ve Münazaraları','','publish','closed','open','','imam-sadik-asin-sohbet-ve-munazaralari','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2861',0,'post','',0),(2862,1,'2020-05-08 13:18:24','2020-05-08 10:18:24','<p>\n	İmam Sadık&#39;ın (a.s) da diğer Şia İmamları gibi davetinin &ouml;ncelikli konusu olarak &quot;İmamet&quot;i se&ccedil;mesi: bu tarih&icirc; ger&ccedil;eğin kanıtı hususundaki en sağlam ve kesin belge, İmam Sadık&#39;tan (a.s) rivayet edilen hadislerdir. Bu hadisler &ccedil;ok net bir şekilde imamet iddiasını beyan etmektedir. İlerde a&ccedil;ıklayacağımız gibi,</p>\n\n<p>\n	İmam Sadık (a.s) imameti tebliğ ederken, zamanın sultanlarını direkt ve net olarak reddetmesi, velayet ve imametin ger&ccedil;ek sahibi olarak insanlara tanıtması gerektiği bir m&uuml;cadele aşamasında g&ouml;r&uuml;yordu kendini. Usuller gereği bu hareket, m&uuml;cadelenin &ouml;nceki aşamalarının başarıyla noktalanmasından sonra ger&ccedil;ekleştirilebilirdi ancak. Siyas&icirc; ve i&ccedil;tima&icirc; bilin&ccedil; b&uuml;y&uuml;k bir kitleye yayılmış, bilkuvve hazırlıklar her yerde hissedilmiş dikkate şayan bir yelpazede ideolojik ortam oluşturulmuş, hak ve adalet sistemi b&uuml;y&uuml;k bir topluluk a&ccedil;ısından ka&ccedil;ınılmaz bir ger&ccedil;ek olarak kabul g&ouml;rm&uuml;şt&uuml;. İşte bu durum karşısında imam, sarsılmaz kararını niha&icirc; m&uuml;cadeleye kilitlemişti. Bu aşamalar ger&ccedil;ekleşmeden &ouml;nce, belli birini toplumun hak imamı olarak g&uuml;ndeme getirmek zamansız ve faydasız olacaktı.</p>\n\n<p>\n	&nbsp;Dikkat edilmesi gereken bir başka husus da, imamın bir &ccedil;ok kez kendi imametini kanıtlamakla yetinmemesi ve kendisiyle birlikte &ouml;nceki hak imamları topluma tanıtması ve Ehlibeyt&#39;in imamet silsilesinin ayrılık kabul etmeyen bir b&uuml;t&uuml;n olduğunu vurgulamasıdır.</p>\n\n<p>\n	Şia d&uuml;ş&uuml;ncesinde, ge&ccedil;miş zamanların batıl y&ouml;neticilerinin reddedilmesi ve &quot;tağut&quot; kabul edilmesi dikkate alınacak olsa, İmam Sadık&#39;ın (a.s) bu y&ouml;ntemi, kendi d&ouml;nemindeki Şi&icirc;lerin cihadının &ouml;nceki d&ouml;nemlerde s&uuml;rd&uuml;r&uuml;len cihadın devamı olduğuna işarettir.</p>\n\n<p>\n	&nbsp;Aslında İmam Sadık (a.s) bu beyanıyla kendi imametinin, &ouml;nceki imamların imametinin ka&ccedil;ınılmaz sonucu olduğuna vurgu yapıyor ve b&ouml;ylece de hem imametini temelsizlik şaibesinden kurtarıyor, hem de kesin ve ş&uuml;phe g&ouml;t&uuml;rmez bir kanalla y&uuml;ce İsl&acirc;m Peygamberine (s.a.a) dayandırıyordu.</p>\n\n<h2>\n	İmametin Tebliğiyle İlgili &Ccedil;arpıcı Rivayet</h2>\n\n<p>\n	&nbsp;Şimdi, İmamın davetinin keyfiyetine d&ouml;n&uuml;k birka&ccedil; &ouml;rneğe dikkat ediniz.</p>\n\n<p>\n	Benim bu alanda g&ouml;rd&uuml;ğ&uuml;m en m&uuml;kemmel ve &ccedil;arpıcı rivayet, Amr b. Eb&#39;ul Mikdad&#39;ın şu rivayetidir:</p>\n\n<p>\n	&nbsp;&quot;Zilhicce ayının dokuzuncu g&uuml;n&uuml;yd&uuml;; Arefe g&uuml;n&uuml;. Hacılar, g&uuml;n&uuml;n &ouml;zel amellerini yerine getirmek i&ccedil;in Arafat&#39;ta mahşer&icirc; bir kalabalık oluşturmuşlardı. M&uuml;sl&uuml;manların yaşadıkları b&ouml;lgelerin doğal s&ouml;zc&uuml;leri de bir yerde toplanmıştı. B&ouml;yle bir yerde s&ouml;ylenecek doğru ve yerinde bir s&ouml;z, zamanın en geniş toplu iletişim şebekesini oluşturacaktı.&quot;</p>\n\n<p>\n	&nbsp;Amr ş&ouml;yle devam eder: &quot;İmam Sadık&#39;ı (a.s) g&ouml;rd&uuml;m; gelip hacıların yanında durdu ve İsl&acirc;m d&uuml;nyasının her noktasına ulaştırmak i&ccedil;in oradaki herkesin duyabileceği şekilde y&uuml;ksek bir sesle mesajını &uuml;&ccedil; defa tekrarladı, başka bir y&ouml;ne d&ouml;nd&uuml; ve aynı mesajını &uuml;&ccedil; defa olmak &uuml;zere yineledi ve bir başka y&ouml;ne d&ouml;n&uuml;p yine &uuml;&ccedil; defa tekrar etti. B&ouml;ylece İmam on iki defa aynı mesajı tekrarlamış oldu... İmamın mesajı şundan ibaretti:</p>\n\n<p>\n	&nbsp;&quot;Ey insanlar! Allah&#39;ın Resul&uuml; imamdı; ondan sonra Ali b. Ebu Talip, sonra Hasan, sonra H&uuml;seyin, sonra Ali b. H&uuml;seyin, sonra Muhammed b. Ali ...&quot;[1]</p>\n\n<p>\n	&nbsp;Bir başka hadis, Ebu&#39;s Sabah Kinani&#39;den rivayet edilmiştir. İmam Sadık (a.s) bu hadiste kendini ve diğer Şia İmamlarını ş&ouml;yle tanıtıyor:</p>\n\n<p>\n	&nbsp; &quot;Bizlere itaat etmek y&uuml;ce Allah tarafından farz kılınmıştır. Enfal da bizimdir, Safv-ul mal da...&quot;[2]<br />\n	Safv-ul mal, tağutların kendilerine has kıldıkları ve ihtiya&ccedil; sahiplerini mahrum bıraktıkları mallardır. M&uuml;sl&uuml;man savaş&ccedil;ıların zaferiyle yenilgiye uğrayan zalimlerin tasarruflarından kurtarılan bu mallar, diğer savaş ganimetleri gibi taksim edilmez ve k&acirc;zip bir haşmet ve yalan bir iftihar kazandırması i&ccedil;in birinin yetkisine sunulurdu. Oysa ki bu malların İsl&acirc;m hakimine sunulması ve onun eliyle M&uuml;sl&uuml;manların genel maslahatına olan alanlarda kullanılması gerekiyordu. İmam Sadık (a.s) bu hadiste, enfal ve safv-ul malın sahibi olarak tanıtıyor kendini.</p>\n\n<p>\n	İmamın bu a&ccedil;ıklama ile vurguladığı &uuml;&ccedil; husus vardır:</p>\n\n<p>\n	a) İsl&acirc;m toplumunun asıl hakimi kendisidir.</p>\n\n<p>\n	b) Mezkur malların kendisine sunulması gerekir.</p>\n\n<p>\n	c) İmamın eliyle de doğru alanlarda kullanılması gerekir.</p>\n\n<p>\n	Bir başka hadiste ise kendisinden &ouml;nceki imamların ismini tek tek sayarak onların imametine ve emirlerine itaat etmenin farz olduğuna şehadet getirir.[3]&nbsp; Sıra kendi adına geldiğinde İmam susmayı tercih eder; ama imamı dinleyenler, İmam B&acirc;kır&#39;dan (a.s) sonra ilim ve h&uuml;k&uuml;met mirasının İmam Sadık&#39;a (a.s) intikal ettiğini &ccedil;ok iyi bilirler. B&ouml;ylece İmam hem h&uuml;k&uuml;metin kendi hakkı olduğunu g&uuml;ndeme getirir, hem de kanıtsal s&ouml;z akışıyla y&uuml;ce babası Ali b. Ebu Talib (a.s) ile olan bağlılığını a&ccedil;ıklar.</p>\n\n<p>\n	Usul-&uuml; K&acirc;fi&#39;nin &quot;el-H&uuml;ccet&quot; b&ouml;l&uuml;m&uuml;n&uuml;n bablarında ve Bihar-ul Envar&#39;ın 47. cildinde, imamet iddiasını a&ccedil;ık&ccedil;a ve ima yoluyla a&ccedil;ıklayan ve imamete davet eden onlarca hadis bulmak m&uuml;mk&uuml;n.</p>\n\n<p>\n	Kesin bir başka belge de İmamın (a.s) İsl&acirc;m topraklarının her yerindeki geniş tebliğ şebekesinden bahseden ve bu şebekenin varlığını kesin kılan şahitlerdir. Bu şahitler &ouml;ylesine &ccedil;ok ve delillere dayalıdır ki eğer sarih bir hadis olmasaydı bile, konunun kesinliğine g&ouml;lge d&uuml;şmezdi.</p>\n\n<p>\n	&nbsp; İmamların hayatı hakkında araştırma yapan biri kendine soruyordu. İmamların, İsl&acirc;m topraklarında g&ouml;revli davet&ccedil;i ve tebliğcileri yok muydu ki Emev&icirc; saltanatının &ccedil;&ouml;k&uuml;ş&uuml; yaklaştığında imamlar i&ccedil;in halktan itaat ve destek s&ouml;z&uuml; alsınlar? Eğer durum bundan ibaretse, imamlar ve Şia arasındaki mal&icirc; ve fikr&icirc; ilişkiler alanında g&ouml;r&uuml;len teşkilat&icirc; bağlılık nasıl yorumlanabilir? D&uuml;nyanın her yerinden Medine&#39;ye taşınan paralar ve mallar, din&icirc; konular hakkında sorulan bunca sorular, her yere yayılmış olan Şi&icirc;liğe davet, İsl&acirc;m topraklarının &ouml;nemli b&ouml;l&uuml;m&uuml;ndeki eşi benzeri olmayan Ali ve Ali oğulları sevgisi neyin nesidir?</p>\n\n<p>\n	&nbsp;Horasanlı, Sistanlı, Kufeli, Basralı, Yemenli ve Mısırlı hadis alimleri ve ravileri imamın etrafında niye toplanmışlardı?... Bunları ger&ccedil;ekleştiren hangi g&uuml;&ccedil;t&uuml; acaba? Birbirine uyumlu ve bağlı bu ger&ccedil;ekler yoksa tesad&uuml;f sonucu mu meydana gelmişti?</p>\n\n<p>\n	&nbsp; Emev&icirc; saltanatının b&uuml;t&uuml;n İsl&acirc;m topraklarında istisnasız ve kesintisiz olarak devam eden karalama propagandalarına, Ali b. Ebu Talib&#39;in (a.s) minber ve hutbelerde İsl&acirc;m&#39;ın istenmeyen şahsiyeti olarak tanıtılmasına rağmen, İsl&acirc;m topraklarının en &uuml;cra k&ouml;şelerinde dahi Ali oğullarının eşsiz bir sevgiye mazhar olmaları, Şia inancına g&ouml;re din ilmini, siyaset ve y&ouml;netim ilmini onlardan &ouml;ğrenmek i&ccedil;in uzun yolları kat ederek Hicaz ve Medine&#39;ye y&ouml;nelmeleri ve de bir &ccedil;ok defa sabırsızlanarak asker&icirc; hareket başlatmaları i&ccedil;in izin istemeleri, kuşkusuz imamların kurmuş olduğu g&uuml;&ccedil;l&uuml; ve geniş bir iletişim şebekesinin varlığına bağlıdır.&nbsp; Eğer Şia&#39;nın silahlanması sadece imamların ilim ve z&uuml;hd&uuml;n&uuml; kanıtlama y&ouml;n&uuml;nde olsaydı, asker&icirc; hareket izni istenmesi ne anlama geliyordu?</p>\n\n<h2>\n	Tarihte Tebliğ Ağından Bahsedilmemesinin Sebebi</h2>\n\n<p>\n	&nbsp; Ş&ouml;yle bir soruyla karşılaşmak m&uuml;mk&uuml;n: Tarihte adı ge&ccedil;en tebliğ ve iletişim şebekesinden hi&ccedil; bahsedilmemesinin sebebi nedir? Ve niye hi&ccedil;bir faaliyeti a&ccedil;ık&ccedil;a nakletmemiştir?</p>\n\n<p>\n	&nbsp; Buna ş&ouml;yle cevap verilebilir: Mezkur davet ve tebliğ şebekesine tarihte rastlanmamasının sebebi, &ouml;ncelikle İmamın dostlarının &quot;takiyye&quot; ilkesine fazlasıyla bağlı olmalarıydı. Bu bağlılık, mahrem olmayanların bu teşkilata sızmasını engellemek i&ccedil;indi.</p>\n\n<p>\n	&nbsp; Bunun bir başka sebebi de Şia&#39;nın cihadının o aşamada amacına varamaması ve y&ouml;netimi ele alamamasıydı, ki bu da bir takım etkenlerin sonucuydu... Eğer Abbas&icirc;ler de y&ouml;netimi ele ge&ccedil;iremeseydiler, onların gizli faaliyetleri ve acı-tatlı anıları da g&ouml;ğ&uuml;slerinde kalacak, kimsemin bunlardan haberi olmayacak ve tarihte de rastlanamayacaktı.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlarla birlikte, Ehlibeyt&#39;in imametine d&ouml;n&uuml;k Şi&icirc; davetini a&ccedil;ık&ccedil;a haykıran rivayetlerin sayısı az değil. Bunu bir hadisle &ouml;rneklendirmek yeterli olacak kanısındayım. Kufe halkından biri Horasan&#39;a gider ve insanları Cafer b. Muhammed&#39;in (a.s) velayetine davet eder. İnsanların bir grubu bu davete olumlu cevap verir ve itaat ederler. Diğer bir grup ise buna muhalefet edip tekzip yolunu se&ccedil;erler. &Uuml;&ccedil;&uuml;nc&uuml; bir grup ise ihtiyatlı davranırlar; ne icabet, ne de tekzip ederler... Bir g&uuml;n ihtiyat edenlerden birinin yolu Medine&#39;den ge&ccedil;er ve bu arada İmam ile g&ouml;r&uuml;ş&uuml;r. İmam (a.s) bu adamı zemmederek ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Takva ve ihtiyat ehli idiysen, filan yerde hıyanet ederek filan işi niye yaptın, niye ihtiyat etmedin peki!?[4]&nbsp; G&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi davet&ccedil;i Kufe halkındandır; tebliğ b&ouml;lgesi Horasan, davet&ccedil;inin adı gizli ve davetin i&ccedil;eriği ise İmam Sadık&#39;ın (a.s) velayetine itaat.</p>\n\n<h2>\n	Konuyla İlgili Bir Başka Belge</h2>\n\n<p>\n	&nbsp; İmametin tebliği alanında imamların ve Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml; belirleme a&ccedil;ısından dikkate şayan bir diğer belge de, imamlar ve siyas&icirc; rakipleri (Emev&icirc;ler ve Abbas&icirc;ler) arasında ger&ccedil;ekleşmiş olan tartışmalar ve s&ouml;zl&uuml; m&uuml;cadelelerdir.</p>\n\n<p>\n	&nbsp; Hem kel&acirc;m&icirc; ve mezheb&icirc; deliller diliyle, hem de daha a&ccedil;ık ve net bir dille &ndash;şiir dili- ger&ccedil;ekleşmiş olan bu tartışmalar, Şia&#39;nın imamet hususundaki tebliğ amacının, y&ouml;netimin Ehlibeyt İmamlarının hakkı olduğunu &ccedil;ok net bir şekilde kanıtlamaktadır. Bunun doğal sonucu şudur:</p>\n\n<p>\n	Ehlibeyt&#39;in velayetine davetin en a&ccedil;ık boyutu, siyas&icirc; g&uuml;c&uuml; ehil olmayanlardan geri alıp hak sahiplerine iade etmek i&ccedil;in m&uuml;cadeleye davetten ibaretti.&nbsp; İmam Sadık&#39;ın (a.s) d&ouml;nemi, Abbas&icirc;lerin hareket başlatması ve sonra da h&uuml;k&uuml;meti ele ge&ccedil;irmeleriyle muasır olması bakımından bu t&uuml;r tartışmaların en hassas d&ouml;nemiydi. İmamın bakış a&ccedil;ısından Şi&icirc; ve Abbas&icirc; şairlerin şiirleri de aynı konumdaydı.</p>\n\n<p>\n	------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] -Bihar-ul Envar c. 47 s. 58</p>\n\n<p>\n	[2]- Us&ucirc;l-&uuml; K&acirc;fi, c. 1 s. 264 (Bab-u Farz-i T&acirc;at&#39;il Eimme, Hadis: 6)</p>\n\n<p>\n	[3]- Us&ucirc;l-&uuml; K&acirc;fi, c.1 s. 264 (Bab-u Farz-ı T&acirc;at&#39;il Eimme, Hadis: 2)</p>\n\n<p>\n	[4]- Bihar-ul Envar, c.47 s. 72</p>','İmam Sadık\"ın (a.s) İmameti Tebliğ Etmesi','','publish','closed','open','','imam-sadikin-a-s-imameti-teblig-etmesi','','','2020-05-08 13:18:24','2020-05-08 10:18:24','',0,'http://islamex.com/?p=2862',0,'post','',0),(2863,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	<strong>S. 1</strong>- İmam Sadık (a.s)&rsquo;ın isim ve k&uuml;nyesi nedir?</p>\n\n<p>\n	<strong>C. 1-</strong> İsmi Cafer, k&uuml;nyesi ise Ebu Abdullah&rsquo;tır.</p>\n\n<p>\n	<strong>S. 2-</strong> İmam Sadık (a.s)&rsquo;ın baba ve annesinin isimleri nedir?</p>\n\n<p>\n	<strong>C. 2</strong>- Babasının adı İmam Muhammed Bakır (a.s), Anne adı ise Kasım bin Muhammed bin Ebu Bekir&rsquo;in kızı &Uuml;mm&uuml; Ferve&rsquo;dir.</p>\n\n<p>\n	<strong>S. 3</strong>- İmam Sadık (a.s) ne zaman ve nerede g&ouml;zlerini d&uuml;nyaya a&ccedil;ı?</p>\n\n<p>\n	<strong>C. 3- </strong>Hicretin 83. yılının Rabiulevvel ayının 17&rsquo;sinde Medine&rsquo;de g&ouml;zlerini d&uuml;nyaya a&ccedil;tı.</p>\n\n<p>\n	<strong>S. 4</strong>- İmam Sadık (a.s)&rsquo;ın hayat d&ouml;nemi ka&ccedil; b&ouml;l&uuml;me ayrılıyor?</p>\n\n<p>\n	<strong>C. 4</strong>- İki b&ouml;l&uuml;me ayrılır:</p>\n\n<p>\n	<strong>S. 5- </strong>İmam Sadık (a.s)&rsquo;ın imamet d&ouml;nemi ka&ccedil; yıl idi?</p>\n\n<p>\n	<strong>C. 5</strong>- Otuz d&ouml;rt yıl (114&prime;den 148&prime;e kadar).</p>\n\n<p>\n	<strong>S. 6- </strong>Teşeyy&uuml; esası ve k&uuml;lt&uuml;rel inkıl&acirc;bın filizlendiği d&ouml;nem, hangi d&ouml;nem idi?</p>\n\n<p>\n	<strong>C. 6</strong>- İmam Sadık (a.s)&rsquo;ın İmamet d&ouml;nemi idi.</p>\n\n<p>\n	<strong>S. 7</strong>- İlim havzasının kuruluşu hangi d&ouml;nemde idi ve İmam Sadık (a.s)&rsquo;ın &ouml;ğrencilerinin sayısı ka&ccedil; kişiydi?</p>\n\n<p>\n	<strong>C. 7</strong>- Beni &Uuml;meyye ve Beni Abbas&rsquo;ın savaştığı d&ouml;nemde idi. &Ouml;ğrencilerinin sayısı ise d&ouml;rt bin kişi .</p>\n\n<p>\n	<strong>S. 8</strong>- İmam Sadık (a.s) ka&ccedil; &ccedil;eşit insandan ka&ccedil;ınmayı emretmiştir?</p>\n\n<p>\n	<strong>C. 8</strong>- İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;&Uuml;&ccedil; &ccedil;eşit insandan ka&ccedil;ın: Hain, zalim ve s&ouml;z taşıyan; &ccedil;&uuml;nk&uuml; başkasına senin i&ccedil;in hıyanet eden, sana da hıyanet eder; başkasına senin i&ccedil;in zulmeden sana da zulmeder; sana s&ouml;z taşıyan, senin aleyhinde de başkasına s&ouml;z taşır.&rdquo;</p>\n\n<p>\n	<strong>S. 9</strong>- İmam Sadık (a.s)&rsquo;ın imamet d&ouml;nemindeki tağut halifeler kimlerdi?</p>\n\n<p>\n	<strong>C. 9</strong>- Emevi halifelerinin dokuzuncusu olan Yezid bin Malik&rsquo;ten onların sonuna kadar olan halifelerle Abbasi halifelerinin birinci ve ikinci halifesi olan Seffah ve Mensur-i Devanaki&rsquo;dir.</p>\n\n<p>\n	<strong>S. 10</strong>- Neden altıncı İmama &ldquo;Sadık&rdquo; diyorlar?</p>\n\n<p>\n	<strong>C. 10</strong>- Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Bu evladımın (İmam Sadık&rsquo;ın) lakabını &ldquo;Sadık&rdquo; koyun. &Ccedil;&uuml;nk&uuml; onun beşinci oğlunun ismi Cafer olacak ve hakkı olmadığı halde İmamlık iddiasında bulunacak, bundan dolayı ona &ldquo;kezzap&rdquo; lakabını vereceklerdir.&rdquo;</p>\n\n<p>\n	<strong>S. 11</strong>- İmam Sadık (a.s)&rsquo;ın sima ve şekli nasıldı?</p>\n\n<p>\n	<strong>C. 11</strong>- İmam Sadık&rsquo;ın sima ve şeklini ş&ouml;yle tarif etmişlerdir: Orta boylu, dik y&uuml;zl&uuml;, beyaz tenli, &ccedil;ekik burunlu, siyah sa&ccedil;lı ve yanağında siyah bir beni vardı.</p>\n\n<p>\n	<strong>S. 12</strong>- Caferi mezhebinin reisi (&ouml;nderi) kimdir ve neden?</p>\n\n<p>\n	<strong>C. 12</strong>- Caferi mezhebinin reisi İmam Sadıktır. &Ccedil;&uuml;nk&uuml; İmam Sadık (a.s)&rsquo;ın d&ouml;nemi İslam tarihinin en karışık d&ouml;nemlerindendi. Bir taraftan Beni &Uuml;meyye ve Beni Abbas&rsquo;ın, hilafeti haksız yere gasbettikleri, diğer taraftan ise mekteplerin s&uuml;rt&uuml;şt&uuml;ğ&uuml;, fethedilmiş &uuml;lkelerin halkıyla M&uuml;sl&uuml;manların karşılaştığı ve &ccedil;eşitli felsefi ve kelami fikirlerin ortaya &ccedil;ıktığı bir d&ouml;nemdi. &Ouml;yle bir d&ouml;nemdi ki, eğer İmam Sadık (a.s)&rsquo;ın ilmi hareketi olmasa veya az etkili olsaydı, din yok olurdu ve İslam&rsquo;ın hayat bağışlayıcı &ouml;ğretileri i&ccedil;ten ve dıştan &ccedil;&uuml;r&uuml;m&uuml;ş olurdu. Resulullah (s.a.a) ve diğer İmamların onca zahmet, meşakkat ve &ccedil;ilelerle elde ettikleri b&uuml;t&uuml;n şeyler yok olurdu. İşte b&ouml;yle kritik bir zamanda İmam Sadık (a.s) M&uuml;sl&uuml;manların efkarını, k&uuml;f&uuml;r ve ilhad tehlikesinden, (&ouml;zellikle) Şia&rsquo;yı yok olmaktan kurtarmak i&ccedil;in ciddi bir ilmi hareket başlattı. Şia o d&ouml;nemde en son nefeslerini alıyordu. Şia&rsquo;nın y&uuml;ce şahsiyetleri, h&uuml;k&uuml;metin zulm&uuml; korkusundan saklanıp kendi şahsiyetlerini ortaya koymaya c&uuml;ret edemiyorlardı. Evet, Şia yıkılmak &uuml;zereydi, İslami meseleler halkın zihinlerinden yok oluyordu.</p>\n\n<p>\n	&nbsp;</p>','İmam Cafer Sadık (as) Hakkında Soru ve Cevaplar','','publish','closed','open','','imam-cafer-sadik-as-hakkinda-soru-ve-cevaplar','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2863',0,'post','',0),(2864,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	İslam tarihinde bilimsel, k&uuml;lt&uuml;rel ve dini &ccedil;abaları ile asr-ı saadetten sonra bir d&ouml;n&uuml;m noktası sayılan b&uuml;y&uuml;k bir şahsiyetin şehadet yıl d&ouml;n&uuml;m&uuml;n&uuml; idrak ediyoruz.</p>\n\n<p>\n	Hicri kameri 148 yılında b&ouml;yle bir g&uuml;nde imam Cafer Sadık (sa) Hak davetine lebbeyk dedi ve sadece İslam d&uuml;nyasını değil, bilim ve marifet d&uuml;nyasını ve hakikat peşinde olan herkesi mateme boğdu.</p>\n\n<p>\n	İmam Cafer Sadık (sa)&rsquo;nın şehadeti dolaysıyla taziyelerimizi sunarken hazretin yaşamı ile ilgili hazırladığımız &ouml;zel programla bu b&uuml;y&uuml;k insanın keramet ve faziletlerinden az da olsa yararlanmak istedik.</p>\n\n<p>\n	İmam Sadık (sa)&rsquo;nın başlattığı hareketin azametini anlamak i&ccedil;in ilkin, o hazretin yaşadığı d&ouml;nemin şartlarına ş&ouml;yle bir g&ouml;z atmak gerekir.</p>\n\n<p>\n	İmam Sadık (sa) 34 yıllık imameti boyuncu beş Emevi ve iki Abbasi h&uuml;k&uuml;mdarı ile &ccedil;ağdaştı. Bu s&uuml;rece i&ccedil;erisinde imam Sadık (sa) programlarında iki temel hedefi g&ouml;zetledi. Bu hedeflerden biri, zalim h&uuml;k&uuml;mdarların zulm&uuml;ne karşı &ccedil;ıkmak ve zulm&uuml; temel itibarı ile reddetmek, diğeri ise insanların fikri gelişmesini sağlamak ve İslam&rsquo;ın asil k&uuml;lt&uuml;r ve d&uuml;ş&uuml;ncesi ile tanıştırmak i&ccedil;in ilmi ve k&uuml;lt&uuml;rel devrim ger&ccedil;ekleştirmekti. Ger&ccedil;ekte imam Sadık (sa) b&ouml;ylece İslam&rsquo;ın parlak ve nurani simasından hurafeleri silmeye &ccedil;alışıyordu.</p>\n\n<p>\n	Emevi ve Abbasi hanedanları iktidar i&ccedil;in &ccedil;atıştıkları d&ouml;nemlerde, Ehli Beyt (sa) fertlerini rahatsız etmeye ve baskı uygulamaya daha az fırsat buluyordu. Bu y&uuml;zden imam Sadık (sa) ilmi ve k&uuml;lt&uuml;rel programlarını hayata ge&ccedil;irmek i&ccedil;in daha ideal bir fırsat yakaladı.</p>\n\n<p>\n	İmam sadık (sa), İslami toplumda ilmi coşkunun doruğa ulaştığı bir d&ouml;nemde yaşıyordu. O d&ouml;nemde tefsir, hadis, fıkıh, kelam, tıp ve felsefe gibi ilimler olduk&ccedil;a yaygındı ve insanlar &ccedil;eşitli ilimleri &ouml;ğrenmek i&ccedil;in can atıyordu. Bunun dışında imam Sadık (sa) d&ouml;neminde &ccedil;eşitli mezhep ve tarikatlar ortaya &ccedil;ıkmış ve İslam toplumu t&uuml;rl&uuml; yabancı d&uuml;ş&uuml;ncelerin saldırılarına maruz kalmıştı.</p>\n\n<p>\n	Bu şartlarda imam Sadık (sa)&rsquo;nın parlayan d&uuml;ş&uuml;nce g&uuml;neşi İslam semalarında nur sa&ccedil;maya başladı ve d&uuml;şmanların g&ouml;zlerini kamaştırdı.</p>\n\n<p>\n	&Ouml;te yandan Abbasi hanedanının İslam dinine bağlı olmaması ve yine insanların sorunları ile ilgilenmemesi y&uuml;z&uuml;nden İslami toplumda &ouml;zel bir kargaşa ve şaşkınlık yaşanıyordu. O d&ouml;nemde k&uuml;f&uuml;r d&uuml;ş&uuml;nceleri yaygınlaşmış ve İslam dinini tebliğ etmekle g&ouml;revli olanlar genellikle saraydan besleniyordu. Abbasi halifeler de Emevi halifeler gibi dini kavramları kendi &ccedil;ıkarları doğrultusunda s&ouml;m&uuml;r&uuml;yordu. Bu şartlar tabi ki imam Sadık (sa)&rsquo;nın işini daha da zorlaştırıyordu.</p>\n\n<p>\n	Ancak imam Sadık (sa) planlı bir şekilde hareket ederek en başta halk arasında yaygın olan İslami d&uuml;ş&uuml;nce ve inanca &ccedil;eki d&uuml;zen verdi. İmam halkın dini sorularını cevapladı ve Kurani ve dini ilimleri bilimsel bir y&ouml;ntemle yeniden ifade etti. Bu s&uuml;re&ccedil;te imam Sadık (sa), Hişam Bin Hekem, Muhammed Bin M&uuml;slim ve Cabir Bin Hayyan gibi talebeleri yetiştirdi.</p>\n\n<p>\n	İslam tarihinde imam Sadık (sa)&rsquo;nın talebelerinin sayısı 4 bin olarak zikredilir. Bu talebelerden bazıları kendi &ccedil;apında eşsiz olan bir&ccedil;ok ilmi esere imza attı. &Ouml;rneğin Hişam Bin Hekem 31 cilt kitap yazdı. Cabir Bin Hayyan ise 200 ciltten fazla kitap yazdı ki bazıları daha sonraları Avrupa dillerine &ccedil;evrildi. İmam Sadık (sa)&rsquo;nın bir başka se&ccedil;kin talebesi Mufazzal da Mufazzal Tevhidi adında &ouml;nemli bir eseri kaleme aldı.</p>\n\n<p>\n	Bu kitabın yazılışının &ouml;yk&uuml;s&uuml; olduk&ccedil;a ilgin&ccedil;tir ve bu y&uuml;zden onu sizlere anlatmak istiyoruz.</p>\n\n<p>\n	Mufazzal olayı ş&ouml;yle anlatıyor: G&uuml;neş batmak &uuml;zereydi. Medine camiinde oturmuştum ve y&uuml;ce Allah&rsquo;ın İslam peygamberi (sav)&rsquo;e sunduğu haşmet ve azameti d&uuml;ş&uuml;n&uuml;yordum. O sırada Allah&rsquo;ı ink&acirc;r edenlerden biri olan İbni Ebil&rsquo;evca camiye geldi ve bir arkadaşı ile tartışmaya başladı. Diyalogları varlığı yaratanın hakkındaydı, ancak d&uuml;nyayı yaratan hi&ccedil; kimsenin olmadığını s&ouml;ylediklerinde &ouml;fkelendim ve İbni Ebil&rsquo;evca&rsquo;ya ş&ouml;yle dedim: Ey Allah&rsquo;ın d&uuml;şmanı, seni en g&uuml;zel şekilde yaratan Allah&rsquo;ı mı ink&acirc;r ediyorsun? Eğer kendine gelirsen Allah&rsquo;ın ayetlerini kendinde bile g&ouml;rebilirsin.</p>\n\n<p>\n	İbni Ebil&rsquo;evca ise ş&ouml;yle karşılık verdi: Ey Mufazzal sana şaşıyorum. Sen Cafer Bin Muhammed Sadık&rsquo;ın, yani imam Sadık (sa)&rsquo;nın izleyenlerindensin. O bile bizimle b&ouml;yle konuşmaz. O bile &ccedil;ok kez bizim bu s&ouml;ylediklerimizi duymuştur, ama asla bize hakaret etmemiştir. O, sabırlı ve sakindir ve asla &ouml;fke ona galip gelmez. O bizim s&ouml;zlerimizi dikkatle dinler ve daha sonra en basit bir şekilde bizim delillerimizi &ccedil;&uuml;r&uuml;t&uuml;r.</p>\n\n<p>\n	Mufazzal s&ouml;z&uuml;n&uuml; ş&ouml;yle s&uuml;rd&uuml;r&uuml;yor: Ebil&rsquo;evca&rsquo;nın bu s&ouml;zlerinin ardından &ccedil;ok pişman oldum. İmam Sadık (sa)&rsquo;nın huzuruna &ccedil;ıktım ve olayı anlattım. İmam ş&ouml;yle dedi: Ey Mufazzal, sana d&uuml;nyanın ve canlıların, hayvanlardan haşarelere ve kuşlara ve insan da d&acirc;hil her t&uuml;rl&uuml; yaratığın nasıl yaratıldığını ve y&uuml;ce Allah&rsquo;ın bunları yaratırken izlediği hikmeti anlatacağım, &ouml;yle ki ibret almak isteyenler bu s&ouml;zlerden ibret alsın ve m&uuml;minlerin bilgisi artarken kafirler şaşıp kalsın. Sen yarından itibaren her sabah bana gel.</p>\n\n<p>\n	Rivayetlere g&ouml;re Mufazzal 4 g&uuml;n ard arda imam Sadık (sa)&rsquo;nın yayına gitti ve o hazret s&ouml;z verdiği gibi d&uuml;nyanın yaratılışı hakkında &ccedil;ok değerli bilgiler verdi. Mufazzal da t&uuml;m bi bilgileri Mufazzal Tevhid&rsquo;i adlı eserinde bir araya getirdi. Bu kitabın bir b&ouml;l&uuml;m&uuml;nde imam Sadık (sa)&rsquo;dan naklen ş&ouml;yle okumaktayız:</p>\n\n<p>\n	Ey Mufazzal d&uuml;ş&uuml;n, neden zarif ve hafif olan beyin kafatasında yer alıyor? Acaba bunun sebebi onu korumaktan başka bir şey olabilir mi? neden kan damarlarda akıyor? Acaba doğru bi&ccedil;imde korunması ve y&ouml;nlendirilmesinden başka bir sebebi olabilir mi? neden y&uuml;ce Allah kulağın i&ccedil;ini karmaşık ve oyuk bir şekilde yarattı? Acaba ses dalgaları kulağa girdikten sonra kulak zarına zarar vermemesinden başka bir sebebi olabilir mi?</p>\n\n<p>\n	Ve b&ouml;ylece imam Sadık (sa) talebesi Mufazzal&rsquo;ı bir &ccedil;ok &ouml;nemli konu ile tanıştırdı ve zihnini aydınlattı. Mufazzal Tevhid&rsquo;i adlı kitap, imam Sadık (sa)&rsquo;dan yaratılış hakkında bir &ccedil;ok değerli ve ince konularla doludur.</p>','İmam Cafer Sadık (sa)’nın Şehadeti','','publish','closed','open','','imam-cafer-sadik-sanin-sehadeti','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2864',0,'post','',0),(2865,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	İbn-i Akkaşe isminde bir şahıs, İmam Bakır (a.s)&rsquo;ın huzuruna gelerek ş&ouml;yle arzetti:</p>\n\n<p>\n	&ldquo;Neden İmam Sadık (a.s)&rsquo;ın evlenmesine zemin hazırlamıyorsunuz? Oysa onun evlilik zamanı gelmiştir.&rdquo;</p>\n\n<p>\n	İmam Bakır (a.s), &ouml;n&uuml;nde m&uuml;h&uuml;rlenmiş bir kese olduğu halde ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Yakın bir zamanda Berber halkından k&ouml;le satan bir şahıs gelecek ve Meymun sarayında konaklayacaktır; bu kese altınla Ebu Abdullah (İmam Sadık) i&ccedil;in cariye alacağız.&rdquo;</p>\n\n<p>\n	Bir m&uuml;ddet b&ouml;yle ge&ccedil;ti. Bir g&uuml;n İmam Bakır (a.s)&rsquo;ın huzuruna gittiğimizde ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;O k&ouml;le satan dediğim şahıs gelmiştir; şimdi bu para kesesini alarak gidin ondan bir cariye alın.&rdquo;</p>\n\n<p>\n	İbn-i Akkaşa ş&ouml;yle diyor:</p>\n\n<p>\n	Biz k&ouml;le satanın yanına giderek; &ldquo;Ceriyelerden birini bize sat&rdquo; dedik.</p>\n\n<p>\n	K&ouml;le satan; &ldquo;B&uuml;t&uuml;n cariyeleri sattım; sadece iki hasta cariye vardır; onlardan birinin durumu iyiye gidiyor&rdquo;dedi.</p>\n\n<p>\n	Dedik ki: &ldquo;Onları getir de g&ouml;relim.&rdquo;</p>\n\n<p>\n	K&ouml;le satan o iki cariyeyi getirdi. Onları g&ouml;rd&uuml;kten sonra; &ldquo;Durumu iyi olan cariyeyi ka&ccedil;a satıyorsun?&rdquo; dedik.</p>\n\n<p>\n	K&ouml;le satan; &ldquo;Yetmiş dinara satıyorum&rdquo; dedi.</p>\n\n<p>\n	Biz; &ldquo;Biraz ucuza sat&rdquo; dedik.</p>\n\n<p>\n	K&ouml;le satan; &ldquo;Yetmiş dinardan ucuza satmam&rdquo; dedi.</p>\n\n<p>\n	Biz de cevaben; &ldquo;Biz onu bu kesedeki paraya alıyoruz&rdquo; dedik. Kesenin i&ccedil;erisinde ne kadar para olduğunu da bilmiyorduk. K&ouml;le satanın yanındaki sakalı beyaz yaşlı bir adam; &ldquo;Keseyi a&ccedil;ın, i&ccedil;erisindeki parayı sayın&rdquo; dedi.</p>\n\n<p>\n	K&ouml;le satan ise: &ldquo;Hayır, a&ccedil;mayın; eğer 70 dinardan bir dinar az olsa dahi satmayacağım&rdquo; dedi.</p>\n\n<p>\n	Yaşlı adam; &ldquo;Keseyi yakına getirin&rdquo; dedi. Biz de yanına giderek keseyi a&ccedil;ıp i&ccedil;erisindeki paraları saydık; paranın tam yetmiş dinar olduğunu g&ouml;rd&uuml;k. Parayı o adama verdik, cariyeyi alarak İmam Bakır (a.s)&rsquo;ın yanına getirdik. İmam Sadık (a.s) da o Hazretin yanında durmuştu. Cariye alma olayını İmam Bakır (a.s)&rsquo;a anlattık. İmam (a.s) da Allah&rsquo;a ş&uuml;k&uuml;r etti.</p>\n\n<p>\n	Daha sonra İmam Bakır (a.s) cariyeye;</p>\n\n<p>\n	&ldquo;İsmin nedir?&rdquo; diye sordu.</p>\n\n<p>\n	Cariye; &ldquo;İsmim Hamide&rsquo;dir&rdquo; dedi.</p>\n\n<p>\n	İmam (a.s); &ldquo;D&uuml;nya ve ahirette hamide (&ouml;v&uuml;lm&uuml;ş ve beğenilmiş) olasın&rdquo; buyurdular.</p>\n\n<p>\n	Daha sonra İmam Bakır (a.s) ondan bir takım sorular sordu, o da cevap verdi. Sonra İmam (a.s) oğlu İmam Sadık&rsquo;a d&ouml;nerek; &ldquo;Bu cariyeyi al g&ouml;t&uuml;r&rdquo; buyurdu.</p>\n\n<p>\n	İşte b&ouml;ylece &ldquo;Hamide&rdquo; İmam Sadık (a.s)&rsquo;ın eşi oldu ve insanların en iyisi İmam Musa Kazım (a.s) ondan d&uuml;nyaya geldi.[1]</p>\n\n<p>\n	[1] - Bihar, c. 48, s. 5.</p>','İmam Cafer-i Sadık’ın Evliliği','','publish','closed','open','','imam-cafer-i-sadikin-evliligi','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2865',0,'post','',0),(2866,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	İmam Sadık (a.s)&rsquo;ın eşsiz ilim ve faziletlerinin nuru, &uuml;mmetin alimlerini ve İslami mezheplerin &ouml;nderlerini hayret ve şaşkınlığa d&uuml;ş&uuml;rm&uuml;şt&uuml;r. Onlardan bir &ccedil;oğu bu Ehl-i Beyt alimi ve kamil insan &ouml;n&uuml;nde takdir ile eğilmiştir.</p>\n\n<p>\n	&nbsp; İslami mezhep &ouml;nderlerinden bazılarının İmam Sadık (a.s) hakkında s&ouml;yledikleri s&ouml;zler aşağıda yer almıştır:</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in d&ouml;rt mezhep imamlarından biri olan Malik b. Enes ş&ouml;yle diyor: Bir m&uuml;ddet Cafer b. Muhammed&rsquo;in yanına gidip geliyordum. Onu her defasında şu &uuml;&ccedil; halden biri &uuml;zere buldum, ya namaz kılıyordu, ya oru&ccedil;lu idi, yada Kur&rsquo;an okuyordu. Cafer b. Muhammed&rsquo;us-Sadık&rsquo;dan daha alim daha takvalı ve daha abid olan bir kimseyi hi&ccedil;bir g&ouml;z g&ouml;rmemiş, hi&ccedil;bir kulak duymamış ve hi&ccedil;bir kalp hatırlamamıştır.&rdquo;[1]</p>\n\n<p>\n	&nbsp; Hanefi Mezhebinin İmamı Ebu Hanife Nu&rsquo;man b. Sabit ise ş&ouml;yle s&ouml;ylemektedir:</p>\n\n<p>\n	&ldquo;Şimdiye kadar Cafer b. Muhammed gibi bir alim g&ouml;rmedim.&nbsp;&nbsp; Mansur onu yanına &ccedil;ağırınca bana da &ldquo;Ey Ebu Hanife! Ş&uuml;phesiz ki insanlar Cafer b. Muhammed&rsquo;e aşık olmuşlardır. O halde onun i&ccedil;in bir takım zor sorular hazırla&rdquo; diye haber g&ouml;nderdi. Bunun &uuml;zerine ben de 40 tane zor soru hazırladım. Sonra Mansur beni &ccedil;ağırdı. O zamanlar o Hire&rsquo;deydi. Ben onun yanına gittim ve meclisinde oturdum. Cafer b. Muhammed onun sağ tarafında oturuyordu. Cafer b. Muhammed&rsquo;i g&ouml;rd&uuml;ğ&uuml; zaman azamet ve heybetinden kendimi alamadım &ccedil;&uuml;nk&uuml; Mansur&rsquo;da b&ouml;yle bir şey g&ouml;rmemiştim. Ben halifeye selam verdim ve halife de bana oturmamı işaret etti. Daha sonra Cafer b. Muhammed&rsquo;e d&ouml;nerek ş&ouml;yle dedi: Ey Eba Abdullah... Bu Ebu Hanife&rsquo;dir.&rdquo; O da tasdik etti. Daha sonra Mansur bana d&ouml;nerek ş&ouml;yle dedi: &ldquo;Ey Ebu Hanife ona sorularını sor.&rdquo; Ben de sorularımı sordum ve o da cevapladı. İmam ş&ouml;yle diyordu: &ldquo;Siz (Kufeliler) ş&ouml;yle diyorsunuz, Ehl-i Medine ş&ouml;yle diyor, biz de b&ouml;yle diyoruz.&rdquo; G&ouml;r&uuml;şlerinden bazısı Medine&rsquo;liler ile ittifak halindeydi. Bazısı ise hepsiyle muhalifti. B&ouml;ylece b&uuml;t&uuml;n sorularıma cevap verdi.&rdquo; Ebu Hanife daha sonra ş&ouml;yle devam etmiştir: &ldquo;İnsanların en bilgininin, insanların farklı g&ouml;r&uuml;şlerini en &ccedil;ok bilen olduğu bize rivayet edilmemiş mi?&rdquo; Yani İmam Cafer Sadık &ccedil;eşitli fırkaların g&ouml;r&uuml;şlerine vakıf olduğundan insanların en bilginidir.[2]</p>\n\n<p>\n	Ebu&rsquo;l-Feth Muhammed b. Abdulkerim Şehristani ise ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed Sadık derin bir ilim, kamil bir edep, d&uuml;nyada z&uuml;hd ve şehvetlerden tam bir korunma sahibi idi. O Medine&rsquo;de kaldığı s&uuml;rece yaranları onun b&uuml;t&uuml;n ilimlerinden faydalanmışlardır. O dostlarına ilimlerin sırlarını veriyordu. Daha sonra Irak&rsquo;a geldi ve orada yaşadı. O asla bir makam ve riyaset peşinde olmadı, hilafet hususunda hi&ccedil; kimse ile tartışmadı. Marifet denizine dalan bir insan su arklarını ne yapsın! Hakikatin y&uuml;celiğine erişen kimse aşağılıktan neden korksun.&rdquo;[3]</p>\n\n<p>\n	&nbsp; Kemaluddin Muhammed b. Talha Şafii ise ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Cafer b. Muhammed b&uuml;y&uuml;k bir Ehl-i Beyt alimi, sonsuz ilim sahibi, &ccedil;ok ibadet eden, s&uuml;rekli zikr eden, apa&ccedil;ık bir z&uuml;hde sahip olan ve &ccedil;ok Kur&rsquo;an okuyan birisi idi.&nbsp; Kur&rsquo;an&rsquo;ın manası hususunda &ccedil;ok d&uuml;ş&uuml;n&uuml;r ve marifet deryasının derinliklerinden inciler &ccedil;ıkarır harika g&uuml;zellikler bulurdu. O, vakitlerini &ccedil;eşitli ibadetlere g&ouml;re d&uuml;zenler ve bu y&uuml;zden nefsini hesaba &ccedil;ekerdi. Y&uuml;z&uuml;ne bakmak insana ahireti hatırlatır, s&ouml;zlerini duymak insanı d&uuml;nyadan sakındırır ve hidayetine uymak insana cenneti kazandırırdı. Y&uuml;z&uuml;ndeki nur onun n&uuml;b&uuml;vvet ve taharet s&uuml;lalesinden ve hareketleri onun Peygamber&rsquo;in soyundan olduğunu g&ouml;steriyordu. Ondan bir &ccedil;ok hadis rivayet edilmiş olup; Yahya b. Said-i Ensari, İbn-i Cureyh, Malik b. Enes, Sevri, İbn-i Uyeyne, Eyyub Secistani ve diğer bir &ccedil;ok şahsiyetler ondan ilim &ouml;ğrenmiş ve bunu da kendileri i&ccedil;in bir &ouml;v&uuml;n&ccedil; ve şeref kaynağı kabul etmişlerdir.[4]</p>\n\n<p>\n	---------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Et-Tehzip, 2/14... Son c&uuml;mleleri ise ş&ouml;yledir: Cafer b. Muhammed&rsquo;us-Sadık&rsquo;dan daha alim daha takvalı ve daha abid olan bir kimseyi hi&ccedil;bir g&ouml;z g&ouml;rmemiş, hi&ccedil;bir kulak duymamış ve hi&ccedil;bir kalp hatırlamamıştır.&rdquo;</p>\n\n<p>\n	[2]- Cami-u Esanid-i Ebi Hanife, 1/222 ve Tezkiret&rsquo;ul-Huffaz, 1/157 Ebu Hanife&rsquo;nin s&ouml;zleri ş&ouml;yle başlamaktadır: &ldquo;Ben Cafer b. Muhammed&rsquo;den daha fakihini/alimini g&ouml;rmedim.&rdquo;</p>\n\n<p>\n	[3]- El-Milel ve&rsquo;n-Nihel Şehristani, 1/272</p>\n\n<p>\n	[4]- Metalib&rsquo;us-Su&rsquo;l</p>','İmam Sadık (a.s)’ın Nurlu Şahsiyeti','','publish','closed','open','','imam-sadik-a-sin-nurlu-sahsiyeti','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2866',0,'post','',0),(2867,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h2>\n	1- İşlerini D&ouml;rt Temel &Uuml;zere Yapması</h2>\n\n<p>\n	İmam sadık (a.s)&rsquo;a: &ldquo;İşlerini ne &uuml;zere bina ettin?&rdquo; dediklerinde buyurdular ki:</p>\n\n<p>\n	&ldquo;D&ouml;rt şey &uuml;zere bina ettim:</p>\n\n<p>\n	1- Amelimi, benden başka kimsenin yapmayacağını &ouml;ğrendim; bundan dolayı gayret ettim.</p>\n\n<p>\n	2- Allah Teala&rsquo;nın benden haberdar olduğunu &ouml;ğrendin; bundan dolayı hay&acirc; ettim.</p>\n\n<p>\n	3- Rızkımı, başkasının yemeyeceğini &ouml;ğrendim; bundan dolayı mutmain (rahat) oldum.</p>\n\n<p>\n	4- İşimin sonunun &ouml;l&uuml;m olduğunu &ouml;ğrendim; bundan dolayı onun i&ccedil;in hazırlandım.&rdquo;[1]</p>\n\n<h2>\n	2- Musibetlerde Allah&rsquo;a Hamd Etmesi</h2>\n\n<p>\n	İmam Sadık (a.s) musibet anında ş&ouml;yle buyuruyorlardı:</p>\n\n<p>\n	&ldquo;Hamd Allah&rsquo;a ki, musibeti dinimde karar kılmadı; hamd Allah&rsquo;a ki, isteseydi musibeti bundan daha b&uuml;y&uuml;k kılardı; o iş &uuml;zere hamd Allah&rsquo;a ki, olmasını istedi, o da oluverdi.&rdquo;[2]</p>\n\n<h2>\n	3- &Acirc;l-i Abaya Tevess&uuml;l Etmesi</h2>\n\n<p>\n	Davud-i Rıkk&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;Ben İmam Sadık (a.s)&rsquo;dan, duasında genellikle beş kişinin yani Resulullah, Emir&rsquo;ul-M&uuml;minin Ali, Fatıma, Hasan ve H&uuml;seyin aleyhim&rsquo;us- selam&rsquo;ın hakkı h&uuml;rmetine Allah&rsquo;a ısrar ettiğini ve O&rsquo;nu &ccedil;ağırdığını duyuyordum.&rdquo;[3]</p>\n\n<h2>\n	4- Allah&rsquo;a Olan Aşkı</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;İnsanlar Allah&rsquo;a &uuml;&ccedil; şekilde ibadet ederler: Bir grup Allah&rsquo;a, O&rsquo;nun sevabına rağbetten dolayı ibadet eder; bu haris insanların ibadetidir.</p>\n\n<p>\n	Bir grup Allah&rsquo;a, cehennem ateşinin korkusundan dolayı ibadet eder; bu da k&ouml;lelerin ibadetidir. Ama ben Allah&rsquo;a, sevgiden dolayı ibadet ederim; işte bu kerim insanların ibadetidir.&rdquo;[4]</p>\n\n<h2>\n	5- Malik Bin Hanbel A&ccedil;ısından İmam Cafer Sadık (a.s)</h2>\n\n<p>\n	(Malikiyye mezhebinin imamı olan) Malik, İmam Cafer Sadık (a.s) hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;...Ben bir m&uuml;ddet İmam Cafer Sadık (a.s)&rsquo;ın yanına gidiyordum; onu &uuml;&ccedil; halet dışında g&ouml;rmedim: Ya namaz kılıyordu ya susmuştu veya Kur&rsquo;&acirc;n okuyor ve kendisini ilgilendirmeyen bir şey hakkında konuşmuyordu. İmam Sadık (a.s), Allah&rsquo;tan korkan alim ve kullardan idi.&rdquo;[5]</p>\n\n<h2>\n	6- Su İ&ccedil;erken İmam H&uuml;seyin&rsquo;i Anması</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Ben soğuk su i&ccedil;ip de İmam H&uuml;seyin (a.s)&rsquo;ı hatırlamadığım olmamıştır.&rdquo;[6]</p>\n\n<h2>\n	7- Hz. Mehdi (a.s)&rsquo;ın Gaybetinden Yakınması</h2>\n\n<p>\n	(İmam Sadık (a.s)&rsquo;ın yaranlarından olan) Sudeyr-i Sayref&icirc;, uzun bir hadiste diyor ki:</p>\n\n<p>\n	İmam Sadık (a.s), Hz. Mehdi (a.s)&rsquo;la ilgili ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Ey benim efendim, senin gaybetin uykumu ka&ccedil;ırmış, yatağımı daraltmış ve kalbimin rahatlığını elimden alıvermiştir.&rdquo;[7]</p>\n\n<h2>\n	8- Yolculukta Gece Namazı</h2>\n\n<p>\n	(İmam Sadık (a.s)&rsquo;ın ashabından olan) Haleb&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s)&rsquo;dan: &ldquo;Acaba yolculukta soğuk ve hastalıktan korktuğum zaman, gecenin ilk saatlerinde gece ve vitir namazlarını kılabilir miyim?&rdquo; diye sorduğumda İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Gecenin ilk saatlerinde bu namazları kılmanın sakıncası yoktur; ben de b&ouml;yle yapıyorum.&rdquo;[8]</p>\n\n<h2>\n	9- Dua Elbisesi</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s)&rsquo;ın iki sert (yumuşak olmayan) elbisesi vardı ve evinde o iki elbiseyle namaz kılıyordu. Allah&rsquo;tan bir h&acirc;cet dilemek (dua etmek) istediğinde o iki elbiseyi giyiyordu.&rdquo;[9]</p>\n\n<h2>\n	10- H&acirc;cet İstediğinde Secdeye Kapanması</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s)&rsquo;ın, &ouml;nemli bir h&acirc;ceti (dileği) olduğunda, namaz ve r&uuml;kusuz secdeye kapanarak yedi defa: &ldquo;Ya erham&rsquo;er- rahimin&rdquo; (Ey merhamet edenlerin en merhametlisi!) dedikten sonra h&acirc;cetini Allah&rsquo;tan istiyordu.&rdquo;[10]</p>\n\n<h2>\n	11- Kerbela Toprağına Secde Etmesi</h2>\n\n<p>\n	(İmam Sadık (a.s)&rsquo;ın ashabından olan) Muaviye bin Ammar ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s)&rsquo;ın, i&ccedil;erisinde Kerbela toprağı olan ipekten sarı bir torbası vardı. Namaz vakti olduğunda, o toprağı seccadesine d&ouml;ker ve onun &uuml;zerine secde ederdi.&rdquo;[11]</p>\n\n<h2>\n	12- K&acirc;be&rsquo;nin K&ouml;şelerine El S&uuml;rmesi</h2>\n\n<p>\n	(İmam Sadık (a.s)&rsquo;ın ashabından olan) Cemil ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s), K&acirc;be&rsquo;nin b&uuml;t&uuml;n k&ouml;şelerine dokunarak (onlara elini s&uuml;rerek) ziyaret ederdi.&rdquo;[12]</p>\n\n<h2>\n	13- Mağfiret Dilemesi İ&ccedil;in Yanındakileri Kendisinden Uzaklaştırması</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	İmam Sadık (a.s), M&uuml;ltezem&rsquo;e (Hacer&rsquo;ul- Esved&rsquo;le Ka&rsquo;be&rsquo;nin kapısı arasındaki duvara) ulaştığında dostlarına (veya k&ouml;lelerine): &ldquo;Burada Rabbime g&uuml;nahlarımı itiraf etmem i&ccedil;in benden uzaklaşın;</p>\n\n<p>\n	burası &ouml;yle bir mekandır ki, g&uuml;nahlarını Rabbine ikrar edip de Allah&rsquo;tan mağfiret dileyen her kulu Allah Teala bağışlamaktadır&rdquo; buyurdular.&rdquo;[13]</p>\n\n<h2>\n	14- Gecenin Son Saatlerindeki M&uuml;nacatı</h2>\n\n<p>\n	(İmam Sadık (a.s)&rsquo;ın yaranlarından olan) Abdurrahman bin Hacca&ccedil; ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s), gecenin son saatlerinde (Allah&rsquo;la m&uuml;nacat etmek i&ccedil;in) kalktığında, ev halkının duyması i&ccedil;in sesini y&uuml;kselterek ş&ouml;yle dua ederdi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, (kıyametin) kahredici korkusuna karşı bana yardımcı ol; kabrin darlığını bana genişlet; &ouml;l&uuml;mden &ouml;nceki ve sonraki hayırlarla beni rızklandır.&rdquo; [14]</p>\n\n<h2>\n	15- Peygamber (s.a.a)&rsquo;e Sevgisi</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s), Resulullah (s.a.a)&rsquo;i andığı zaman ş&ouml;yle derdi: &ldquo;Babam, anam, canım, kabilem ve &acirc;ilem ona feda olsun.&rdquo;[15]</p>\n\n<h2>\n	16- Oru&ccedil; Tuttuğunda G&uuml;zel Koku Kullanması</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s) oru&ccedil; tuttuğunda, g&uuml;zel koku kullanarak ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;G&uuml;zel koku, oru&ccedil; tutanın hediyesidir.&rdquo;[16]</p>\n\n<h2>\n	17- Oru&ccedil; Tuttuğunda G&uuml;l Koklamaktan Ka&ccedil;ınması</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s) oru&ccedil; tuttuğunda, hoş kokulu her &ccedil;eşit bitki ve g&uuml;l koklamaktan ka&ccedil;ınıyordu. Bunun sebebini sorduğumda ş&ouml;yle buyurdular: &ldquo;Orucumu (herhangi) bir lezzetle karıştırmak istemiyorum.&rdquo;[17]</p>\n\n<h2>\n	18- Ramazan Ayına Saygı</h2>\n\n<p>\n	İmam sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Ben Ramazan ayında yolculuğa &ccedil;ıktığım zaman, &ouml;lmeyecek kadar gıda (g&uuml;&ccedil; verecek &ccedil;ok az bir miktar) dışında bir şey yemem ve doyasıya su i&ccedil;mem.&rdquo;[18]</p>\n\n<p>\n	-------------------------------------------------------------------------</p>\n\n<p>\n	1- Kur&rsquo;&acirc;n-ı Kerim.</p>\n\n<p>\n	2- K&acirc;f&icirc;, Kuleyni, Dar&rsquo;ul- Kutub&rsquo;il- İslamiyye, Tahran, H. Ş. 1363.</p>\n\n<p>\n	3- Keşf&rsquo;ul- Ğumme, İrbil&icirc;, Dar&rsquo;ul- Ezva&rsquo;, Beyrut, B&icirc;ta.</p>\n\n<p>\n	4- Vesail&rsquo;uş- Şia, H&uuml;rr-i Amil&icirc;, Dar-u İhya&rsquo;ut- Turas, Beyrut, h. k.1411.</p>\n\n<p>\n	5- Bihar&rsquo;ul- Envar, Meclis&icirc;, Dar&rsquo;ul- Kutub&rsquo;ul- İslamiyye, Tahran, h. k. 1398.</p>\n\n<p>\n	6- Tuhaf&rsquo;ul- Ukul, İbn-i Şu&rsquo;be, Tuba Yayın Ebi, İstanbul, M. 1996.</p>\n\n<p>\n	7- Kurb&rsquo;ul- Esnad, Himyer&icirc;, M&uuml;esseset&rsquo;ul- &Acirc;l&rsquo;ul- Beyt, Kum, h. k. 1413.</p>\n\n<p>\n	8 - K&acirc;f&icirc;, C. 3, S. 441, H. 10; Vesail&rsquo;uş- Şia, C. 3, S. 183, H. 8.</p>\n\n<p>\n	9 - De&acirc;im&rsquo;ul- İslam, C. 2, S. 159, H. 565.</p>\n\n<p>\n	10 - Bihar, C. 95, S. 164, H. 18.</p>\n\n<p>\n	11 - Vesail&rsquo;uş- Şia, C. 3, S. 608, H. 3.</p>\n\n<p>\n	12 - K&acirc;f&icirc;, C. 4, S. 408, H. 9.</p>\n\n<p>\n	13 - K&acirc;f&icirc;, C. 4, S. 401, H. 4; Vesail&rsquo;uş- Şia, C. 9, S. 424, H. 5.</p>\n\n<p>\n	14 - K&acirc;fi, C. 2, S. 538, H. 13; Bihar, C. 87, S. 192.</p>\n\n<p>\n	15 - Tefsir&rsquo;ul- Burhan, C. 1, S. 307, H. 4.</p>\n\n<p>\n	16 - K&acirc;f&icirc; , C. 4, S. 113, H. 3; Men L&acirc; Yahzuruh&rsquo;ul- Fakih, C. 2, S. 112, H. 1872.</p>\n\n<p>\n	17 - Fıkh&icirc; a&ccedil;ıdan, g&uuml;zel kokulu bitkileri koklamak mekruhtur ama, esans kullanmak m&uuml;stahaptır.</p>','İmam Cafer (a.s)’ın İbadî Siresi','','publish','closed','open','','imam-cafer-a-sin-ibadi-siresi','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2867',0,'post','',0),(2868,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h2>\n	İmam Cafer Sadık (a.s.) ve Bazı Siyasi Olaylar</h2>\n\n<p>\n	İmam Cafer Sadık (a.s)&#39;ın d&ouml;neminde &ouml;nemli siyasi olaylar ger&ccedil;ekleşti. Bunlardan bazıları; şiaların hareketlenmesi (Zeyd b. Ali&#39;nin kıyamı, Muhammet b. Abdullah b. Hasan&#39;ın ve kardeşi&nbsp; İbrahim&#39;in 145 ve 146 hicri yıllarındaki kıyamları) ve Abbasilerin hareketi ve bu hareket sonucu Beni &Uuml;meyye h&uuml;k&uuml;meti &ccedil;&ouml;k&uuml;p yerine Beni Abbas gelmesidir. Ayrıca o hazretin zamanında vuku bulan olaylardan başka biri de Abbasilerle şiaların ayrılması idi. Bu ayrılığın zeminesi de Abbasiler h&uuml;k&uuml;mete ge&ccedil;meden &ouml;nce hazırlanmıştı.</p>\n\n<p>\n	Şiaların Abbasilerin (Beni Haşim) hicri birinci y&uuml;zyılın başlangıcından itibaren yaptıkları &ouml;nemli siyas&icirc; ve din&icirc; olaylar b&uuml;t&uuml;n ayrıntılarıyla burada anlatılamaz ama, İmam Sadık (a.s.)&#39;la bir nevi bağlantısı olan bazı olayları a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<p>\n	Şiaların &ouml;zellikle de Fatimilerin Ehl-i beyti sevenlerin arasında sahip oldukları mahbubiyete Abbasiler sahip değillerdi. Bu durumun bir &ccedil;ok nedenleri vardı ve peygamberin onlara karşı davranışı bu nedenlerin en &ouml;nemlilerinden idi. Bunun yanı sıra, en azından şialar i&ccedil;in b&uuml;y&uuml;k bir &ouml;nem taşıyan</p>\n\n<p>\n	Emir-&uuml;l M&uuml;minin ve evlatlarının imamet konusu bu mahcubiyeti daha da &ccedil;oğaltıyordu. Peygamberin neslinin kalıntıları sadece Fatimiler idi ve bu da onlara has bir değer veriyordu.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s.)&#39;in şahadetinden sonra Muhammet b. Hanefi&#39;ye bir s&uuml;re &ouml;nemsenecek bir i&ccedil;timai-siyasi mevkiye sahip idi ama imam Seccad (a.s.)&#39;ın ilm&icirc; ve ahlak&icirc; şahsiyeti yavaş yavaş kendi yerini toplumda a&ccedil;tı ve Rasulullah (s.a.a.)&#39;ın Ehli beytinden tevecc&uuml;h edilecek tek şahsiyet durumuna geldi.</p>\n\n<p>\n	H&uuml;seyn b. Ali&#39;nin korkun&ccedil; Kerbela vakıasından kurtulan tek erkek &ccedil;ocuğu İmam Seccad (a.s.) idi. İmam canlı kalmasıyla aziz peygamberin kızı Fatıma&#39;nın İmam H&uuml;seyin tarafından olan soyunu tarih de s&uuml;rd&uuml;rd&uuml; ve onun &ccedil;&ouml;z&uuml;l&uuml;p dağılmasına neden oldu</p>\n\n<p>\n	Abdullah b. Abbas peygamberin huzurunda olan sadr-ı İslamın meşhur ilm&icirc; şahsiyetlerinden ve kendi asrının en b&uuml;y&uuml;k ve en g&uuml;venilir, muvassak hadis&ccedil;ilerinden biri sayılıyordu Hayana olduğu m&uuml;ddet&ccedil;e (hicri 68) şialar ile Abbasiler arasında ihtilaf &ccedil;ıkmadı ama ondan sonra tedricen ihtilaf &ccedil;ıkmaya başladı İkinci y&uuml;zyılın başlarında Abbasiler, aleviler karşısında istiklal d&uuml;ş&uuml;ncesine koyulup gizlice halkı kendilerine davet ediyorlardı, fakat muvaffak olacaklarını pek de ummuyorlardı.</p>\n\n<p>\n	Ve bunun nedeni de, halkın g&ouml;z&uuml;nde Ali&#39;nin evlatlarının peygamberin neslinden kalan tek kimseler olduklarıydı. Bu hanedanın bilhassa can yakıcı Kerbela vakıasından sonraki mazlumiyeti onların halk arasındaki i&ccedil;timai haysiyeti&zwnj;ni hayret edici bir şekilde y&uuml;celtmişti.</p>\n\n<p>\n	Zeyd b. Ali b. H&uuml;seyn (a.s.)&#39;in başlattığı hareket şiaların Irak halkı arasındaki ağırlığını sağlamlaştırdı. Zeyd b. Ali. İmam Bakır (a.s.)&#39;ın kardeşiydi ve İmam Bakır (a.s.) ilm&icirc; a&ccedil;ıdan toplumda b&uuml;y&uuml;k bir ehemmiyet taşıdığından Zeyd ve onun inkilab&icirc; hareketi g&ouml;z doldurucu bir ehemmiyet yaratmadı, ger&ccedil;i kendisi hadis&ccedil;ilerden sayılıyordu ve şia olmasından dolayı da Irak halkı arasında ihtiram sahibiydi.</p>\n\n<p>\n	--------------------------------------------------------</p>\n\n<p>\n	1) İhtiyar-u Maritat-ir Rical, s: 282-283</p>\n\n<p>\n	2) el-Muhtahab-u min Zeyl-il Muzil (Taberi). c: 3. s: 652.</p>\n\n<p>\n	3) El-mahasin. ı 119/Hayat-ul imarrul Bikir, c: 1. s: 256</p>','İmam Cafer Sadık (a.s.) ve Bazı Siyasi Olaylar','','publish','closed','open','','imam-cafer-sadik-a-s-ve-bazi-siyasi-olaylar','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2868',0,'post','',0),(2869,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<div>\n	<p style=\"text-align: right;\">\n		Ehli Beyt &Ouml;ğretisi 3</p>\n\n	<p>\n		İmam Sadık ( a.s )&rsquo;ın eşsiz ilim ve faziletlerinin nuru &uuml;mmetin alimlerini ve İslami mezheplerin &ouml;nderlerini hayret ve şaşkınlığa d&uuml;ş&uuml;rm&uuml;şt&uuml;r. Onlardan bir &ccedil;oğu bu Ehl-i Beyt alimi ve kamil insan &ouml;n&uuml;nde takdir ile eğilmiştir.</p>\n\n	<p>\n		Onlardan bazılarının yaptığı a&ccedil;ıklamalar aşağıda yer almıştır:</p>\n\n	<p>\n		Ehl-i S&uuml;nnet&rsquo;in d&ouml;rt mezhep imamlarından biri olan Malik b. Enes ş&ouml;yle diyor: Bir m&uuml;ddet Cafer b. Muhammed&rsquo;in yanına gidip geliyordum. Onu her defasında şu &uuml;&ccedil; halden biri &uuml;zere buldum; Ya namaz kılıyordu, ya oru&ccedil;lu idi, yada Kur&rsquo;an okuyordu. Cafer b. Muhammed&rsquo;us-Sadık&rsquo;dan daha alim daha takvalı ve daha abid olan bir kimseyi hi&ccedil;bir g&ouml;z g&ouml;rmemiş, hi&ccedil;bir kulak duymamış ve hi&ccedil;bir kalp hatırlamamıştır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a></p>\n\n	<p>\n		Hanefi Mezhebinin İmamı Ebu Hanife Nu&rsquo;man b. Sabit ise ş&ouml;yle demektedir: &ldquo;Şimdiye kadar Cafer b. Muhammed gibi bir alim g&ouml;rmedim. Mansur onu yanına &ccedil;ağırınca bana da şu haberi g&ouml;nderdi. &ldquo;Ey Ebu Hanife! Ş&uuml;phesiz ki insanlar Cafer b. Muhammed&rsquo;e aşık olmuşlardır. O halde onun i&ccedil;in bir takım zor sorular hazırla. Bunun &uuml;zerine ben de 40 zor soru hazırladım. Sonra Mansur beni &ccedil;ağırdı. O zamanlar o Hire&rsquo;deydi. Ben onun yanına gittim ve meclisine oturdum. Cafer b. Muhammed onun sağ tarafında oturuyordu. Cafer b. Muhammed&rsquo;e bakınca &ouml;ylesine bir azamet ve heybetine kapıldım ki Mansur&rsquo;da b&ouml;yle bir şey g&ouml;rmemiştim. Ben halifeye selam verdim ve halife de bana oturmamı işaret etti. Daha sonra Cafer b. Muhammed&rsquo;e d&ouml;nerek ş&ouml;yle dedi: Ey Eba Abdullah... Bu Ebu Hanife&rsquo;dir.&rdquo; O da tasdik etti. Daha sonra Mansur bana d&ouml;nerek ş&ouml;yle dedi: &ldquo;Ey Ebu Hanife ona sorularını sor.&rdquo; Ben de sorularımı sordum ve o da cevapladı. İmam ş&ouml;yle diyordu: &ldquo;Siz (Kufeliler) ş&ouml;yle diyorsunuz, Ehl-i Medine ş&ouml;yle diyor, biz de b&ouml;yle diyoruz.&rdquo; G&ouml;r&uuml;şlerinden bazısı Medine&rsquo;liler ile ittifak halindeydi. Bazısı ise hepsiyle muhalifti. B&ouml;ylece b&uuml;t&uuml;n 40 soruma cevap verdi.&rdquo; Ebu Hanife daha sonra ş&ouml;yle devam etmiştir: &ldquo;İnsanların en bilgininin insanların farklı g&ouml;r&uuml;şlerini en &ccedil;ok bilen olduğu bize&nbsp; rivayet edilmemiş mi?&rdquo; Yani İmam Cafer Sadık &ccedil;eşitli fırkaların g&ouml;r&uuml;şlerine vakıf olduğundan insanların en bilginidir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><em><strong>[2]</strong></em></a></p>\n\n	<p>\n		Ebu&rsquo;l-Feth Muhammed b. Abdulkerim Şehristani ise ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed Sadık derin bir ilim, kamil bir edep, d&uuml;nyada z&uuml;hd ve şehvetlerden tam bir korunma sahibi idi. O bir m&uuml;ddet Medine&rsquo;de kaldı ve kendi taraftarlarını her şeyinden faydalandırdı. O dostlarına ilimlerin sırlarını veriyordu. Daha sonra Irak&rsquo;a geldi ve orada yaşadı. O asla bir makam ve riyaset peşinde olmadı, hilafet hususunda hi&ccedil; kimse ile tartışmadı. Marifet denizine dalan bir insan su arklarını ne yapsın! Hakikatin y&uuml;celiğine erişen kimse aşağılıktan neden korksun.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><em><strong>[3]</strong></em></a></p>\n\n	<p>\n		Kemaluddin Muhammed b. Talha şafii ise ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed b&uuml;y&uuml;k bir Ehl-i Beyt alimi, sonsuz ilim sahibi, &ccedil;ok ibadet eden, s&uuml;rekli zikr eden, apa&ccedil;ık bir z&uuml;hde sahip olan ve &ccedil;ok Kur&rsquo;an okuyan biri idi. Kur&rsquo;an&rsquo;ın manası hususunda &ccedil;ok d&uuml;ş&uuml;n&uuml;r ve marifet deryasının derinliklerinden inciler &ccedil;ıkarır harıka g&uuml;zellikler bulurdu. O vakitlerini &ccedil;eşitli ibadetlere g&ouml;re d&uuml;zenler ve bu y&uuml;zden nefsini hesaba &ccedil;ekerdi. Y&uuml;z&uuml;ne bakmak insana ahireti hatırlatır, s&ouml;zlerini duymak insanı d&uuml;nyadan sakındırır ve hidayetine uymak insana cenneti kazandırırdı. Y&uuml;z&uuml;ndeki nur onun n&uuml;b&uuml;vvet ve taharet s&uuml;lalesinden ve hareketleri onun Peygamber&rsquo;in soyundan olduğunu g&ouml;steriyordu. Ondan bir &ccedil;ok hadis rivayet edilmiş; Yahya b. Said-i Ensari, İbn-i Cureyh, Malik b. Enes, Sevri, İbn-i Uyeyne, Eyyub Secistani ve diğer bir &ccedil;ok şahsiyetler ondan ilim &ouml;ğrenmiş ve bunu da kendileri i&ccedil;in bir &ouml;v&uuml;n&ccedil; ve şeref kaynağı kabul etmişlerdir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><em><strong>[4]</strong></em></a></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Et-Tehzip, 2/14... Son c&uuml;mleleri ise ş&ouml;yledir: Cafer b. Muhammed&rsquo;us-Sadık&rsquo;dan daha alim daha takvalı ve daha abid olan bir kimseyi hi&ccedil;bir g&ouml;z g&ouml;rmemiş, hi&ccedil;bir kulak duymamış ve hi&ccedil;bir kalp hatırlamamıştır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Cami-u Esanid-i Ebi Hanife, 1/222 ve Tezkiret&rsquo;ul-Huffaz, 1/157 Ebu Hanife&rsquo;nin s&ouml;zleri ş&ouml;yle başlamaktadır: &ldquo;Ben Cafer b. Muhammed&rsquo;den daha fakihini/alimini g&ouml;rmedim.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- El-Milel ve&rsquo;n-Nihel Şehristani, 1/272</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Metalib&rsquo;us-Su&rsquo;l</p>\n	</div>\n</div>','İmam Sadık’ın Nurlu Şahsiyeti','','publish','closed','open','','imam-sadikin-nurlu-sahsiyeti','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2869',0,'post','',0),(2870,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h3 style=\"text-align: right;\">\n	İsmail Bendiderya/Erenler 4-5</h3>\n\n<p align=\"center\">\n	Birinci B&ouml;l&uuml;m</p>\n\n<p>\n	İmam C&acirc;fer Sadık (a.s), Hicr&icirc; 83 yılının Rebiy&uuml;levvel ayının 17. g&uuml;n&uuml; d&uuml;nyaya g&ouml;zlerini a&ccedil;mış, 65 yıl yaşamış, Hicr&icirc; 114&rsquo;de başlayan imameti, Hicr&icirc; 148&rsquo;de noktalanan &ouml;mr&uuml;yle 34 yıl s&uuml;rm&uuml;şt&uuml;r. Bu m&uuml;ddet zarfında Hişam bin Abdulmelik, Velid bin Yezid, Yezid bin Velid, İbrahim bin Velid ve Mervan-ı Himar gibi zalim Emev&icirc; halifelerinin, yine; Seffah ve Mansur Devanik&icirc; gibi Abbas&icirc; halifelerinin zul&uuml;m ve gaspla dolu iktidarlarına şahit olmuştur.</p>\n\n<p>\n	Kendisinden sonra imamet meşalesini, oğlu İmam Musa K&acirc;zım (a.s) hazretleri taşımıştır.</p>\n\n<p>\n	İmam Sadık&rsquo;ın (as) yedi oğlu, &uuml;&ccedil; kızı olmuştur.</p>\n\n<p>\n	İmam Sadık (a.s), sevgili dedesi İmam Zeynelabidin (a.s) hayatta bulunduğu d&ouml;nemlerde d&uuml;nyaya geldi ve geceleri aziz dedesi ve sevgili ninesinin Kur&rsquo;an til&acirc;veti, duaları ve m&uuml;nacatlarına şahit olarak yetişti. Babası İmam Muhammed B&acirc;kır&rsquo;ın (a.s) t&uuml;rl&uuml; hadiseler ve zorluklarla ge&ccedil;en hayatında, ona daima destek verip yardımcı oldu. Babasıyla birlikte defalarca hacca gitti. Şam yolculuğu sırasında ve gaddar Emev&icirc; halifesi Hişam&rsquo;ın zul&uuml;m sarayında da babasını yalnız bırakmadı.</p>\n\n<p>\n	İmam Sadık (a.s) &ccedil;ok oru&ccedil; tutar, &ccedil;ok namaz kılar, s&uuml;rekli Allah&rsquo;ı anar, zikrederdi. Malik bin Enes, bu ger&ccedil;eği belgeleyen insanlardan biridir; &ldquo;Onu ne zaman g&ouml;rd&uuml;ysem ya oru&ccedil;luydu, ya namazdaydı, ya da zikirle meşguld&uuml;.&rdquo; der ve ş&ouml;yle ekler: &ldquo;İmam Sadık (a.s), &ccedil;ağının en &ccedil;ok ibadet eden abid ve zahitlerindendi. Pek &ccedil;ok hadis naklederdi; &ccedil;ok g&uuml;zel konuşurdu; konuşmaları pek faydalıydı. &lsquo;Resulullah buyurur ki&hellip;...&rsquo; derken, h&acirc;li değişiverirdi. Bir hac yolculuğunda onunla birlikteydim, ihrama b&uuml;r&uuml;n&uuml;rken h&acirc;li değişiverdi, &ouml;yle ki, artık &lsquo;lebbeyk&rsquo; diyemiyordu. H&acirc;lsizlik ve heyecandan, neredeyse bineğinden d&uuml;şecek gibi oldu; &lsquo;Ey Resulullah&rsquo;ın oğlu! Lebbeyk deyiniz, demezseniz olmaz ki&hellip;&rsquo; dedim. İ&ccedil;inde bulunduğu o ulv&icirc; fevkal&acirc;de manev&icirc; h&acirc;liyle; &lsquo;Nasıl lebbeyk diyeyim?! Ya karşılık olarak, &lsquo;La lebbeyk! La sa&rsquo;deyk!&rsquo; derse ne yaparım?!&rsquo; dedi.&rdquo;</p>\n\n<h2>\n	İmam Sadık&rsquo;ın (a.s) Ahl&acirc;kı</h2>\n\n<p>\n	Ehl-i Beyt İmamları, babaları Hz. Resulullah&rsquo;ın (s.a.a) y&uuml;ce ve m&uuml;barek ahl&acirc;kına sahiplerdi. Etraflarını saran m&uuml;minlere daima; &ldquo;İsl&acirc;m&rsquo;ı dilinizle değil, amelinizle tebliğ edin.&rdquo; buyurur ve herkesten &ouml;nce bizzat kendileri bilfiil bu prensibi uygularlardı.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın emrettiği her konuda herkesten &ouml;ndeydiler onlar; amel etmedikleri hi&ccedil;bir m&acirc;ruf, uzak durmadıkları hi&ccedil;bir m&uuml;nker yoktu. İnsanları davet ettikleri her iyiliği, &ouml;nce kendileri yapar, uygular, insanları men ettikleri hi&ccedil;bir işi, kendileri yapmazlardı.</p>\n\n<p>\n	Bu il&acirc;h&icirc; insanlar, taşıdıkları ihl&acirc;s, iman, ilim ve diğer insan&icirc; erdemlerden dolayı m&uuml;minlerin g&ouml;nl&uuml;ne taht kurmuş, aradan ge&ccedil;en asırlara rağmen onlara duyulan ilgi ve sevgide zerre kadar azalma olmamış, hatta zaman ge&ccedil;tik&ccedil;e kişilikleri ve takva boyutları daha iyi anlaşıldığından sevgileri g&ouml;n&uuml;llerde daha bir yer etmiştir.</p>\n\n<p>\n	Bu yazımızda, imamet semasının altıncı g&uuml;neşi olan İmam Cafer Sadık&rsquo;ın (a.s) insan&icirc; erdemler y&ouml;n&uuml;nden ne denli y&uuml;ce bir makama sahip olduğunu a&ccedil;ıklamak gayesiyle, bu imamın nurlu hayatından tarih kitaplarında yer alan bazı kıssa ve &ouml;yk&uuml;leri aktaracağız.</p>\n\n<h2>\n	Hel&acirc;l Kazancın &Ouml;nemi</h2>\n\n<p>\n	Abdula&rsquo;l&acirc; ş&ouml;yle anlatır: &ldquo;&Ccedil;ok sıcak bir g&uuml;nd&uuml;, İmam Sadık&rsquo;ı bir işin peşine giderken g&ouml;rd&uuml;m; &lsquo;Efendim!&rsquo; dedim, &lsquo;Allah&rsquo;a ve Resul&uuml;&rsquo;ne sizin kadar yakın birinin bu sıcakta bunca zahmete katlanması neden?!&rsquo; diye sordum. İmam; &lsquo;Sen ve diğerlerine muhta&ccedil; olmamak ve kendi alnımın teriyle hel&acirc;l rızk edinmek i&ccedil;in!&rsquo; diye cevap verdi.&rdquo;</p>\n\n<p>\n	Ebu Amr Şeyban&icirc; de, İmam&rsquo;la ilgili bir hatırasını anlatırken ş&ouml;yle naklediyor: &ldquo;Hava pek sıcaktı, İmam Sadık (a.s) hi&ccedil; de yumuşak olmayan bir elbise giymiş, elindeki k&uuml;rekle bah&ccedil;ede &ccedil;alışıyordu. Tepeden tırnağa ter i&ccedil;inde olduğunu g&ouml;r&uuml;nce; &lsquo;Canım efendim!&rsquo; dedim, &lsquo;K&uuml;reği bana verin de ben &ccedil;alışayım, siz dinlenin biraz.&rsquo; İşini hi&ccedil;bir zaman başkalarına yaptırmaktan hoşlanmayan İmam (a.s); &lsquo;Rızk kazanmak i&ccedil;in g&uuml;neşin kavurucu sıcağına bizzat kendim tahamm&uuml;l etmek isterim.&rsquo; diyerek &ccedil;alışmaya devam etti.&rdquo;</p>\n\n<p>\n	İmam Sadık (a.s), yakın adamlarından olan Musadıf&rsquo;ı ticaret maksadıyla Mısır&rsquo;a g&ouml;ndermiş, sermaye olarak da kendisine bin dinar para vermişti.</p>\n\n<p>\n	Musadıf, bu parayla mal alıp develere y&uuml;kledi ve Mısır&rsquo;a giden bir kervana katıldı. Yolda, Mısır&rsquo;dan d&ouml;nen bir kervanla karşılaştılar. Mısır&rsquo;da piyasanın durumunu sorduklarında; &ldquo;Sizin g&ouml;t&uuml;rmekte olduğunuz bu mallar, Mısır piyasasında az bulunduğu i&ccedil;in &ccedil;ok değerlidir, &ccedil;ok şanslısınız!&rdquo; dediler. Bunun &uuml;zerine, Musadıf ile diğer t&uuml;ccarlar kendi aralarında anlaşarak, Mısır&rsquo;a vardıklarında mallarını % 100 k&acirc;rdan daha aşağı fiyata satmamaya karar verdiler ve bu kararlarını uyguladılar. Satış tamamlanınca, Musadıf tam bin dinar k&acirc;r etmişti.</p>\n\n<p>\n	Medine&rsquo;ye varır varmaz, her birinde bin dinar bulunan iki keseyle İmam Sadık&rsquo;ın (a.s) huzuruna varıp; &ldquo;Biri sizin verdiğiniz sermaye, diğeri de k&acirc;rı!&rdquo; dedi.</p>\n\n<p>\n	Keseyi eline alan İmam (a.s); &ldquo;Bu k&acirc;r &ccedil;ok fazla olmuş!&rdquo; dedi. &ldquo;Nasıl kazandın bunca parayı?!&rdquo; dedi.</p>\n\n<p>\n	Musadıf, olayı baştan sona olduğu gibi anlattı.</p>\n\n<p>\n	İmam (a.s); &ldquo;Suphanallah! Suphanallah!&rdquo; buyurdu. &ldquo;Malınızı bir katından az k&acirc;r etmeyecek şekilde satabilmek i&ccedil;in aranızda anlaştınız &ouml;yle mi?!&rdquo; Sonra da &ouml;n&uuml;ndeki keselerden birini alıp; &ldquo;Bu, benim verdiğim sermayeydi.&rdquo; buyurdu, &ldquo;&Ouml;tekini al, benim &ouml;yle insafsızca elde edilen k&acirc;ra ihtiyacım yok!. Ey Musadıf! Şunu bil ki, hel&acirc;l yoldan rızk kazanmak, kılı&ccedil; kuşanıp savaşmaktan daha zordur!&rdquo;</p>\n\n<h2>\n	Toplumsal Meselelere &Ouml;nem vermek</h2>\n\n<p>\n	Ehl-i Beyt dostlarından olan bir M&uuml;sl&uuml;manla akrabaları arasında, miras konusunda bir anlaşmazlık &ccedil;ıkmıştı. Derken, iş kavgaya vardı. Bu sırada İmam&rsquo;ın yakın adamlarından olan Mufazzal da oradan ge&ccedil;mekteydi. Hadiseyi g&ouml;r&uuml;nce kavga eden tarafları ayırdı, ikisini de yanına alıp evine g&ouml;t&uuml;rd&uuml; ve 400 dirhemle anlaşmalarını sağlayıp parayı da kendisi &ouml;deyerek onları barıştırdı. Taraflar barıştıktan sonra Mufazzal; &ldquo;Bu para benim değil, İmam Sadık&rsquo;ındı; İmam (a.s), Ehl-i Beyt dostları arasında ihtil&acirc;f olduğunu g&ouml;r&uuml;rsem, onların arasını bulabilmek i&ccedil;in bu paradan harcamamı emretmiştir bana!&rdquo; dedi.</p>\n\n<h2>\n	Zalimlere Karşı Tepki G&ouml;stermek</h2>\n\n<p>\n	Harun bin Cehm ş&ouml;yle anlatır: &ldquo;Gaddar ve gasıp Abbas&icirc; halifesi Mansur Devanik&icirc;&rsquo;nin K&ucirc;fe yakınlarında asker&icirc; ama&ccedil;larla yaptırdığı H&icirc;re şehrindeydik. Zalim Mansur, İmam Cafer&rsquo;i (a.s) zorla buraya getirmiş ve g&ouml;zaltına almıştı. Burası, şehirden ziyade b&uuml;y&uuml;k bir asker&icirc; kışla idi aslında. Halifenin bu şehirdeki komutanlarından biri, bir g&uuml;n verdiği bir ziyafete İmam&rsquo;ı da &ccedil;ağırdı. Şehrin b&uuml;t&uuml;n ileri gelenleri ve &uuml;st d&uuml;zey yetkililer de oradaydı. Yemek sırasında misafirlerden biri su istedi, su yerine, bir kadeh şarap koydular &ouml;n&uuml;ne. İmam (a.s), bu sahneyi g&ouml;r&uuml;r g&ouml;rmez yerinden doğruldu ve; &ldquo;Hz. Resulullah (s.a.a), şarap i&ccedil;ilen sofrada oturan kimsenin Allah&rsquo;ın rahmetinden uzak ve mel&rsquo;un olduğunu buyurmuşlardır.&rdquo; diyerek orayı terk etti.&rdquo;</p>\n\n<h2>\n	En G&uuml;zel &Uuml;sl&ucirc;pla İnsanları Uyarmak</h2>\n\n<p>\n	Halife Mansur&rsquo;un emriyle, bir bayram g&uuml;n&uuml;, herkese bir şeyler verilmedeydi. Şagran&icirc; de bir şeyler alabilmek umuduyla koşup gelmiş, ama kendisini tanıyan birini bulamadığından, hi&ccedil;bir şey alamamıştı. Dedelerinden biri Hz. Resulullah&rsquo;ın (s.a.a) azat ettiği bir k&ouml;le olduğundan, Şagran&icirc; de, &ldquo;Resulullah&rsquo;ın azatlı k&ouml;lesi&rdquo; anlamına gelen &ldquo;Mevl&acirc; Resulullah&rdquo; lakabıyla tanınmadaydı. Bu nedenle Şagran&icirc; kendisini Hz. Resulullah&rsquo;ın (s.a.a) yakınlarından sayar ve bu lakapla iftihar ederdi.</p>\n\n<p>\n	Kalabalık arasında kendisini tanıyan birini bulmaya &ccedil;alışırken, İmam Sadık&rsquo;ı (a.s) g&ouml;rd&uuml;. Hemen İmam&rsquo;a yaklaşıp, beyt&uuml;lmalden kendisine bir pay verilmesine yardımcı olmasını rica etti. İmam (a.s), onun bu ricasını hemen yerine getirerek yetkililerin bulunduğu odaya girdi ve &ccedil;ok ge&ccedil;meden Şagran&icirc; i&ccedil;in aldığı payla geri d&ouml;nd&uuml;. Beyt&uuml;lmalden aldığı payı Şagran&icirc;&rsquo;ye verirken; &ldquo;İyi işi kim yaparsa iyidir; ama sen kendini, bize, Hz. Resulullah&rsquo;ın (s.a.a) ailesine mensup bildiğin i&ccedil;in, senin yapman daha iyi ve etkisi &ccedil;ok daha fazladır. Yine, k&ouml;t&uuml; işi de kim yaparsa k&ouml;t&uuml;d&uuml;r; ama yine bize olan yakınlığın nedeniyle, senin k&ouml;t&uuml; bir şey yapman &ccedil;ok daha k&ouml;t&uuml;d&uuml;r.&rdquo; buyurdu ve tebess&uuml;m ederek Şagran&icirc;&rsquo;den ayrıldı.</p>\n\n<p>\n	Şagran&icirc; neye uğradığını şaşırmış, s&ouml;yleyecek bir s&ouml;z bulamamıştı. Demek ki, İmam (a.s) onun herkesten gizlediği sırrını biliyor ve Şagran&icirc;&rsquo;nin i&ccedil;ki i&ccedil;tiğinden haberi olduğunu y&uuml;z&uuml;ne vurmuyordu. Tenha bir yerde bu hatırlatmayı ona yapmış, &uuml;stelik onun bu ayıbını bildiği h&acirc;lde, kendisine yardımcı olmuştu.</p>\n\n<p>\n	İmam&rsquo;ın bu bilgece mertliği ve sevecenliği karşısında bir an kendisine gelen Şagran&icirc;, pişmanlık duygusu i&ccedil;erisinde, neye uğradığını şaşırmış, başı &ouml;ne eğik bir h&acirc;lde sessizce ağlamaya başlamıştı.</p>\n\n<h2>\n	Bir An Bile Allah&rsquo;tan Gafil Olmamak</h2>\n\n<p>\n	Mesmaa bin Abdulmelik ş&ouml;yle anlatır: &ldquo;Mina&rsquo;da İmam Sadık&rsquo;la (a.s) birlikte oturmuş, &uuml;z&uuml;m yiyorduk. Bu sırada bir fakir gelip yardım istedi. İmam, ona bir salkım &uuml;z&uuml;m ikram etti, ama adam bu ikramı kabul etmeyip para istedi. Bunun &uuml;zerine İmam; &lsquo;Allah versin.&rsquo; diyerek onu saldı.&hellip;&rdquo;</p>\n\n<p>\n	&ldquo;&Ccedil;ok ge&ccedil;meden başka bir fakir gelip yardım istedi. İmam ona &uuml;&ccedil; &uuml;z&uuml;m tanesi verdi. Adam &uuml;z&uuml;mleri alıp; &lsquo;&Acirc;lemlerin Rabb&rsquo;i olan Allah&rsquo;a hamdolsun, bana rızkımı ulaştırdı.&rsquo; diye ş&uuml;kredip dua etti. Bunun &uuml;zerine İmam fazlaca &uuml;z&uuml;m verdi. Adam tekrar Allah&rsquo;a ş&uuml;kredip; &lsquo;&Acirc;lemlerin Rabb&rsquo;i olan Allah&rsquo;a hamd ederim.&rsquo; dedi ve gitmek &uuml;zere kalktı. İmam, ona biraz beklemesini s&ouml;yleyip yanındaki hizmetk&acirc;rına d&ouml;nd&uuml;: &lsquo;Ne kadar paramız var?&rsquo; diye sordu. O da; &lsquo;Yanılmıyorsam, yirmi dirheme yakın bir para.&rsquo; dedi. İmam paranın hepsini alıp o fakire verdi. Adamcağız yine ş&uuml;kredip; &lsquo;Allah&rsquo;a hamdolsun. Elhamdulillah!&rsquo; dedi, &lsquo;Allah&rsquo;ım! Ş&uuml;k&uuml;rler olsun sana! Bu nimetler, hep sendendir elbet; sen birsin ve teksin, ne eşin vardır, ne ortağın!&rsquo; Bunun duası &uuml;zerine İmam, tekrar onu durdurarak &uuml;zerindeki yeni bir elbiseyi &ccedil;ıkarıp ona giydirdi. Fakir adam; &lsquo;Beni giydirip doyuran Rabb&rsquo;ime ş&uuml;k&uuml;rler olsun!&rsquo; dedi ve İmam&rsquo;a d&ouml;nerek; &lsquo;Allah senden razı olsun!&rsquo; diye ekledi.&rdquo;</p>\n\n<p>\n	Mesmaa diyor ki: &ldquo;Yanılmıyorsam, o bu son kez de İmam&rsquo;a teşekk&uuml;r etmeyip de yine sadece Allah&rsquo;a ş&uuml;kretseydi, İmam ona yine başka ikramlarda bulunacak ve bu h&acirc;l b&ouml;ylece s&uuml;r&uuml;p gidecekti.&rdquo;</p>\n\n<h2>\n	Kesinleşen İl&acirc;h&icirc; Takdire Rıza G&ouml;stermek</h2>\n\n<p>\n	İmam Sadık&rsquo;ın (a.s) yakın ashabından Kutaybe, İmam&rsquo;la ilgili bir hatırasını ş&ouml;yle anlatır: &ldquo;İmam&rsquo;ın &ccedil;ocuklarından biri hastalanmıştı, ziyaret amacıyla evine gittiğimde İmam&rsquo;ın kapı &ouml;n&uuml;nde durmuş olduğunu g&ouml;rd&uuml;m, pek mahzun ve &uuml;zg&uuml;nd&uuml;. &Ccedil;ocuğun durumunu sordum; &lsquo;Vallahi gidici.&rsquo; dedi ve i&ccedil;eriye girdi. Bir s&uuml;re sonra dışarıya &ccedil;ıktığında epey rahatlamış gibiydi; ben, &ccedil;ocuğun iyileştiğini d&uuml;ş&uuml;nerek sevin&ccedil;le; &lsquo;İnşaallah iyileşiyor.&rsquo; dediğimde; &lsquo;Rabb&rsquo;ine kavuştu.&rsquo; buyurdu. &Ccedil;ok şaşırmıştım; &lsquo;Canım sana feda olsun!&rsquo; dedim, &lsquo;&Ccedil;ocuk hastayken &ccedil;ok daha &uuml;zg&uuml;nd&uuml;n&uuml;z.&rsquo; İmam g&ouml;zlerini ufka dikerek; &lsquo;Biz Resulullah ailesi bir acıya uğramadan &ouml;nce tedirgin ve mahzun oluruz, ama il&acirc;h&icirc; takdir vuku bulup da ka&ccedil;ınılmaz kader tecelli ediverince, y&uuml;celer y&uuml;cesi Rabb&rsquo;imizin rızasına razı olur, O&rsquo;nun takdirine canı g&ouml;n&uuml;lden teslimiyet g&ouml;steririz.!&rdquo;</p>\n\n<h2>\n	Hizmet&ccedil;iye Karşı Şefkati</h2>\n\n<p>\n	İmam Sadık (a.s), hizmet&ccedil;ilere ve k&ouml;lelere karşı &ccedil;ok şefkatliydi. Hafs bin Ebu Aişe ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s), hizmet&ccedil;isini bir iş i&ccedil;in g&ouml;ndermiş, hizmet&ccedil;i epey gecikmişti. İmam bizzat ardından gidip onu bir k&ouml;şede uyurken buldu. Hemen yanı başına &ccedil;&ouml;k&uuml;p sabır ve şefkatle onu yelpazelemeye başladı. Hizmet&ccedil;i uyandığında da; &lsquo;Vallahi, hem gece, hem g&uuml;nd&uuml;z uyuman doğru değil, gecen senin olsun, ama g&uuml;nd&uuml;zleri vaktini bize ayırman gerekmez mi?!&rsquo; dedi.&rdquo;</p>\n\n<h2>\n	Yoksullara Yardım</h2>\n\n<p>\n	Muall&acirc; bin Huneys der ki: &ldquo;Karanlık bir gecede İmam Sadık&rsquo;ın, (a.s) Ben&icirc; Saide G&ouml;lgeliği denilen yere doğru gittiğini g&ouml;rd&uuml;m. Orada b&uuml;y&uuml;k&ccedil;e bir &ccedil;ardak vardı, şehrin yoksul ve dilencileri bu &ccedil;ardağın altında uyurlardı.&rdquo;</p>\n\n<p>\n	&ldquo;İmamın peşine takıldım. Yolda, abasının altından bir şey d&uuml;şt&uuml;. İmam bir besmele &ccedil;ekerek; &lsquo;Ya Rabb&rsquo;i! Yere d&uuml;şen o şeyi, şu kuluna ulaştırıver!&rsquo; dedi.&rdquo;</p>\n\n<p>\n	&ldquo;Yaklaşıp sel&acirc;m verdim. &lsquo;Muall&acirc;, sen misin?&rsquo; diye buyurdu. &lsquo;Evet efendim.&rsquo; dedim. &lsquo;Şuralara bir şey d&uuml;şt&uuml;, bak bakalım bulabilecek misin?&rsquo; dedi. Aradım, birka&ccedil; ekmek buldum; getirip kendisine verdim. Abasının altında ekmek dolu b&uuml;y&uuml;k&ccedil;e bir torba vardı, pek ağır olduğu belliydi; &lsquo;Efendim! Şu torbayı benim taşımamama m&uuml;saade etseniz!&rsquo; diye rica ettim, razı olmadı. &lsquo;Bu benim işim.&rsquo; dedi ve ekledi: &lsquo;Ama dilersen, benimle gelebilirsin.&rsquo; &rdquo;</p>\n\n<p>\n	&ldquo;İmam&rsquo;la birlikte Ben&icirc; Saide G&ouml;lgeliği&rsquo;ne gittik. Şehrin yoksulları birbirine sokulmuş, derin bir uykuya dalmışlardı. İmam onları uyandırmamaya &ouml;zen g&ouml;stererek her birinin abasının altına bir iki ekmek koydu, hi&ccedil;birini ihmal etmiyordu. Ekmekler bitince geri d&ouml;nd&uuml;k. Yolda, dayanamayıp; &lsquo;Efendim&rsquo; dedim, &lsquo;Onlar Ehl-i Beyt dostlarından mıydı?&rsquo; İmam; &lsquo;Hayır.&rsquo; buyurdu, &lsquo;&Ouml;yle olsaydı, &ccedil;ok daha fazla yardımımız olurdu onlara.&rsquo; &rdquo;</p>\n\n<p>\n	Hişam bin Salim de ş&ouml;yle nakleder: &ldquo;İmam Sadık&rsquo;ın (a.s) hi&ccedil; terk etmediği bir &acirc;deti vardı; gece yarısına doğru yanına para, yiyecek maddeleri, ekmek, et, vb. şeyler alır, bir torbaya doldurur, bizzat kendisi sırtlar ve Medine&rsquo;nin yoksullarını dolaşarak onlara dağıtırdı. Onlar kendilerine bunca yardım eden o insanın kim olduğunu bilmezlerdi bile. Ancak İmam şehit olup da beka &acirc;lemine g&ouml;&ccedil;t&uuml;ğ&uuml;nde, bu yardımların kesilmesi &uuml;zerine olayın farkına varıp kendilerine yıllardır yardım eden o esrarengiz iyilik meleğinin İmam Sadık (a.s) olduğunu anladılar.&rdquo;</p>','İmam Câfer Sadık’ın (a.s) Hayatından Dersler - 1','','publish','closed','open','','imam-cafer-sadikin-a-s-hayatindan-dersler-1','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2870',0,'post','',0),(2871,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h5 style=\"text-align: right;\">\n	Erenler 4-5</h5>\n\n<h2>\n	İmam Sadık (a.s) D&ouml;neminde İlim Ve Medeniyetin Durumu</h2>\n\n<p>\n	İmam Sadık (a.s)&rsquo;ın d&ouml;nemi; İsl&acirc;m&icirc; d&uuml;ş&uuml;nce, medeniyet ve k&uuml;lt&uuml;r ile diğer milletlere ait medeniyet, k&uuml;lt&uuml;r ve inan&ccedil;lar arasında ge&ccedil;en ilm&icirc; etkileşim ve gelişim asrı olma &ouml;zelliğini taşımaktadır. Bu d&ouml;nemde, terc&uuml;me alanında hızlı bir gelişme oldu. Felsefe ve diğer ilimlerle ilgili bir&ccedil;ok kitap yabancı dillerden Arap&ccedil;a&rsquo;ya &ccedil;evrildi. M&uuml;sl&uuml;manlar bu ilimlere karşı b&uuml;y&uuml;k ilgi g&ouml;sterdiler ve onlarla ilgili tartışma ve araştırmalara daldılar. Birtakım ısl&acirc;h ve eklemelerle o ilimlerin genişleme ve derinleşmesine vesile oldular. B&ouml;ylece İsl&acirc;m toplumunda, ilm&icirc; ve k&uuml;lt&uuml;rel alanda bir R&ouml;nesans d&ouml;nemi başlamış oldu ve b&uuml;y&uuml;k bir hızla yayılan ilm&icirc; araştırmalar sonucu M&uuml;sl&uuml;manlar, tıp, astronomi, kimya, fizik, matematik vb. ilim dallarında &ouml;nemli ilerlemeler kaydettiler. Bu arada mantık, felsefe, d&uuml;ş&uuml;nce ve inan&ccedil; ilkelerini ihtiva eden kitaplar Yunanca, Fars&ccedil;a ve diğer dillerden Arap&ccedil;a&rsquo;ya terc&uuml;me edildi ve M&uuml;sl&uuml;manlar yeni felsef&icirc; d&uuml;ş&uuml;nce ve inan&ccedil; &ccedil;izgileriyle aşina oldular.</p>\n\n<p>\n	A&ccedil;ıktır ki, bu medeniyet ve k&uuml;lt&uuml;r etkileşimi sonu&ccedil;suz kalamazdı. Sonu&ccedil;ta M&uuml;sl&uuml;manlar arasında birtakım ink&acirc;rcılığa dayalı yeni d&uuml;ş&uuml;nceler, ş&uuml;pheler ve kel&acirc;m&icirc; fırka ve inan&ccedil;lar belirmeye başladı. İşte b&ouml;yle bir heng&acirc;mede İsl&acirc;m&icirc; d&uuml;ş&uuml;nce, kuvvetli inan&ccedil; mekanizmasıyla bu batıl anlayışlarla savaşa girişmiş, cidd&icirc; bir ilm&icirc; ve k&uuml;lt&uuml;rel &ccedil;ekişmeden sonra b&uuml;t&uuml;n batıl inan&ccedil;ları kendi &ouml;n&uuml;nde eğilmeye mecbur etmiş ve sel gibi İsl&acirc;m toplumuna akan bu batıl anlayışların &ouml;n&uuml;ne set &ccedil;ekmiştir. Bu ilm&icirc; ve fikr&icirc; &ccedil;ekişmeler, etkileşimler ve gelişimler İmam Sadık (a.s) d&ouml;nemine denk gelmiştir. O d&ouml;nemde İsl&acirc;m toplumu değişik sahalarda meydana gelen bir&ccedil;ok gelişmeler sonucu siyas&icirc;, toplumsal ve ekonomik alanda bir&ccedil;ok problemle karşı karşıya kaldı ki bu meselelerin hepsine, İsl&acirc;m anlayışına g&ouml;re cevap vermek ka&ccedil;ınılmaz ger&ccedil;eklerden biriydi. Neticede İsl&acirc;m alimleri daha faal olmak durumunda kaldılar ve doğal olarak değişik fıkh&icirc; mezhepler ortaya &ccedil;ıktı. B&uuml;t&uuml;n bu anlatılanlar g&ouml;z &ouml;n&uuml;ne alındığında, İmam Sadık (a.s) d&ouml;nemindeki fikr&icirc;, k&uuml;lt&uuml;rel ve ilm&icirc; ortamın genel g&ouml;r&uuml;nt&uuml;s&uuml;n&uuml; zihinde canlandırmak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	O d&ouml;nemin ilm&icirc; ve k&uuml;lt&uuml;rel vaziyetini genel hatlarıyla tanıdıktan sonra şimdi İmam Sadık (a.s)&rsquo;ın bu ortamdaki etkili rol&uuml;n&uuml; a&ccedil;ıklayabiliriz.</p>\n\n<h2>\n	İmam Sadık (a.s)&rsquo;ın İlm&icirc; Makamı</h2>\n\n<p>\n	İmam Sadık (a.s), işte b&ouml;ylesi bir ilm&icirc;, fikr&icirc;, k&uuml;lt&uuml;rel ve akidev&icirc; &ccedil;ekişmenin yaşandığı bir ortamda hi&ccedil;bir ilim ve marifet erbabının karşı koyma imk&acirc;nı olmayan bir din&icirc; lider ve ilim ve irfan makamı olarak kendi ilm&icirc; ve akidev&icirc; sorumluluklarını yerine getiriyor, ilim ve irfan &ccedil;eşmeleri fışkıran kimsenin ulaşamayacağı bir zirve misali, kendi d&ouml;nemindeki ilim ve irfan erbabını marifet ve ilim nuruyla aydınlatıyor ve İsl&acirc;m binasının sarsılmaz temelini oluşturuyordu.</p>\n\n<p>\n	B&ouml;ylece zalimlerin ve birtakım saray kulu tarih&ccedil;ilerin, İmam (a.s)&rsquo;ın şahsiyetini karalamak i&ccedil;in g&ouml;sterdikleri daim&icirc; &ccedil;abalara rağmen, İmam (a.s)&rsquo;ın şahsiyeti parlak bir yıldız gibi İsl&acirc;m semalarında parlamaya devam etmekte ve İsl&acirc;m dinin ilm&icirc; merciliğini korumaktaydı.</p>\n\n<p>\n	İmam Sadık (a.s), babaları vasıtasıyla Allah Resul&uuml;&rsquo;nden aldığı ilim ve irfan ile il&acirc;h&icirc; bir &ouml;nder olarak dinin korunması ve yayılması hususundaki vazifesini yerine getirmekteydi. O, Mescid-i Nebev&icirc;&rsquo;de b&uuml;y&uuml;k bir Ehl-i Beyt okulu kurmak i&ccedil;in babası İmam Muhammed B&acirc;kır (a.s) ile birlikte &ccedil;alıştı. B&ouml;ylece İmam Muhammed B&acirc;kır (a.s) ve Cafer Sadık (a.s) o d&ouml;nemdeki fakih, m&uuml;fessir ve muhaddislerle birlikte &ccedil;eşitli ilim erbabına İsl&acirc;m&icirc; ilimleri &ouml;ğretmeye başladılar ve tefsir, hadis, ahl&acirc;k ve inan&ccedil; gibi İsl&acirc;m&icirc; ilimlerin yanı sıra, diğer mevzularda bile o d&ouml;nemin b&uuml;y&uuml;k bilim adamlarının&nbsp; m&uuml;racaat ettiği yegane merci h&acirc;line geldiler. İmam B&acirc;kır (a.s) ve İmam Sadık (a.s) İsl&acirc;m&icirc; ilimleri yaymada o kadar &ccedil;aba harcamışlardır ki, hi&ccedil;bir İsl&acirc;m b&uuml;y&uuml;ğ&uuml;nden tefsir, hadis, fıkıh ve ahl&acirc;k gibi İsl&acirc;m&icirc; mevzularda bu iki imamdan geldiği kadar bilgi bizlere ulaşmamıştır. B&uuml;y&uuml;k fakihler fıkhı bu iki imamdan &ouml;ğrenmişlerdir, b&uuml;y&uuml;k muhaddisler hadisi bu iki imamdan almışlardır, b&uuml;y&uuml;k ilim ve irfan erbabı ilim ve irfan hususunda bu iki imam huzurunda diz &ccedil;&ouml;km&uuml;şlerdir. Bu iki imamın gayretleri sonucunda ilim ve marifet ağacı her yere k&ouml;klerini ulaştırmayı başardı. Bundan dolayı g&ouml;r&uuml;yoruz ki d&ouml;nemin b&uuml;t&uuml;n b&uuml;y&uuml;k alimleri, fakihleri, muhaddisleri, kel&acirc;mcıları, filozofları ve hatta tabiat bilginleri bile, İmam Sadık (a.s)&rsquo;ın y&uuml;ce ilmi karşısında saygıyla eğilmiş ve onun ilimdeki&nbsp; y&uuml;ce mevkiini itiraftan kendilerini alamamışlardır.</p>\n\n<p>\n	Bizim b&ouml;ylesi bir kısa yazıda, İmam Sadık (a.s)&rsquo;ın ilm&icirc; makamını beyan eden din b&uuml;y&uuml;klerinin ve ilim erbabının s&ouml;ylediklerinin hepsini nakletmemiz imk&acirc;nsızdır. Bunun kendisi ciltlerce kitap yazmayı gerektirir. Dolayısıyla biz sadece birka&ccedil; bariz &ouml;rneğine işaret etmekle yetineceğiz.</p>\n\n<p>\n	Ehl-i Beyt mektebinin &ouml;nde gelen kel&acirc;mcılarından olan Şeyh M&uuml;fit (r.a) diyor ki: &ldquo;İmam B&acirc;kır (a.s)&rsquo;ın vefatından sonra, &ccedil;ocukları arasından İmam Sadık (a.s) imamet makamına ulaştı. İmam Sadık (a.s), ister Şia, ister S&uuml;nn&icirc; toplumu nezdinde kardeşleri arasında fazilet ve ilim bakımından en iyi, en tanınmış ve en se&ccedil;kin olanıydı. İmam Sadık (a.s)&rsquo;dan naklen b&uuml;t&uuml;n İsl&acirc;m &acirc;lemine yayılan ilim ve irfan, İmam&rsquo;ın kardeşlerinin hi&ccedil;birinden nakledilmemiştir. &Ccedil;eşitli g&ouml;r&uuml;ş ve meşreplere sahip olan hadis bilginleri, İmam&rsquo;dan ilim istifade eden kimselerin isimlerini kaydederken aşağı yukarı d&ouml;rt bin kişinin adını kendi kitaplarında nakletmişlerdir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden Seyyid Muhsin el-Emin diyor ki: &ldquo;Hafız bin Ukde ez-Zeyd&icirc; Rical kitabında, İmam Sadık (a.s)&rsquo;dan hadis nakleden d&ouml;rt bin g&uuml;venilir kişinin adını ve yazdıkları eserleri nakletmiştir.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a>&nbsp;</p>\n\n<p>\n	Yine Necaş&icirc;, Rical kitabında Ali bin Veşşa&rsquo;dan ş&ouml;yle naklediyor: &ldquo;K&uuml;fe mescidinde dokuz y&uuml;z din bilgini g&ouml;rd&uuml;m ki hepsi de &lsquo;İmam Sadık (a.s) bize ş&ouml;yle hadis nakletmiştir&rsquo; diye s&ouml;ze başlıyorlardı. İmam Sadık (a.s) ise ş&ouml;yle buyuruyordu: &lsquo;Benim hadisim babamın hadisidir; babamın hadisi, b&uuml;y&uuml;k dedemin hadisidir; b&uuml;y&uuml;k dememin hadisi ise, Ali bin Ebu Talib&rsquo;in hadisidir; Ali bin Ebu Talib&rsquo;in hadisi ise, Resulullah (s.a.a)&rsquo;in hadisidir, Resulullah&rsquo;ın hadisi ise Allah Teala&rsquo;nın s&ouml;z&uuml;d&uuml;r.&rsquo; &rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a>&nbsp;</p>\n\n<p>\n	Yine İbn-i Şehraşub, &ldquo;Menakıb-ı &Acirc;l-i Eb&icirc; Talib&rdquo; adlı kitabında, Ebu Nuaym&rsquo;in &ldquo;el-Hilye&rdquo; adlı kitabından naklen demiştir ki: &ldquo;&Ouml;mer bin Mıkdam ş&ouml;yle demiştir: &lsquo;İmam Cafer Sadık&rsquo;a baktığımda simasından onun peygamberler s&uuml;l&acirc;lesinden olduğunu anlardım. İ&ccedil;inde onun s&ouml;z&uuml; bulunmayan fıkıh, hadis, nasihat ve hikmet gibi alanlarda yazılan bir kitap yoktur. Mutlaka bu gibi eserlerin tamamı &lsquo;Cafer Sadık ş&ouml;yle buyurmuştur&rsquo; diye s&ouml;ze başlarlar. Bunu, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen tefsircilerinden olan Nakkaş, Sa&rsquo;leb&icirc;, Kuşeyr&icirc; ve Kazvin&icirc; kendi tefsirlerinde nakletmişlerdir.&rsquo; &rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a>&nbsp;</p>\n\n<p>\n	Yine İbn-i Şehraşub, Ebu Nuaym&rsquo;in &ldquo;el-Hilye&rdquo; adlı eserinden şunları nakletmiştir: &ldquo;İmam Cafer Sadık (a.s)&rsquo;dan hadis nakledenler arasında Malik bin Enes, Şu&rsquo;be bin Haccac, Sufyan&icirc; Sevr&icirc;, İbn-i Cerih, Abdullah bin &Ouml;mer, Ruh bin Kasım, S&uuml;fyan bin Uyeyne, S&uuml;leyman bin Bil&acirc;l, İsmail bin Cafer, Hatem bin İsmail, Abdulaziz bin Muhtar, Veheb bin Halid, İbrahim bin Tahan vb. b&uuml;y&uuml;kler bulunmaktadır.&rdquo;</p>\n\n<p>\n	Sonra İbn-i Şehraşub ş&ouml;yle devam etmiştir: &ldquo;Yine Ebu Nuaym demiştir ki: &lsquo;Muslim de kendi Sahih&rsquo;inde İmam Sadık (a.s)&rsquo;dan hadis nakletmiş ve İmam&rsquo;ın hadisiyle delil getirmiştir.&rsquo; &rdquo;</p>\n\n<p>\n	Sonra İbn-i Şehraşub başkalarının da; &ldquo;İmam Malik, Şafi&icirc;, Hasan bin Salih, Ebu Eyyub Sistan&icirc;, &Ouml;mer bin Dinar ve Ahmed bin Hanbel, İmam Sadık (a.s)&rsquo;dan hadis nakletmişlerdir.&rdquo; dediklerini vurgulayarak Malik bin Enes&rsquo;in İmam Sadık hakkındaki: &ldquo;İlim, amel, takva, fazilet ve ibadette, İmam Sadık (a.s)&rsquo;dan daha &uuml;st&uuml;n birisini hi&ccedil;bir g&ouml;z g&ouml;rmemiş, hi&ccedil;bir kulak işitmemiş ve hi&ccedil;bir d&uuml;ş&uuml;nce tasavvur dahi etmemiştir.&rdquo; s&ouml;z&uuml;ne yer vermiştir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Meşhur tarih&ccedil;i Yakub&icirc; ise, İmam Cafer Sadık&rsquo;ı ş&ouml;yle tanıtmıştır: &ldquo;O, Allah&rsquo;ın dini konusunda halkın en &uuml;st&uuml;n&uuml; ve en bilgilisiydi. O &ouml;yle birisiydi ki, ilim ehli ondan bir şey naklettiklerinde; &lsquo;Alim ş&ouml;yle buyurmuştur&rsquo; diyorlardı.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&ldquo;Yirminci Y&uuml;zyıl Ansiklopedisi&rdquo;nin yazarı, Ferid Vecd&icirc; ise, İmam Sadık (a.s)&rsquo;dan bahsederken ş&ouml;yle demiştir: &ldquo;Ebu Abdullah Cafer ibn-i Muhammed es-Sadık, İmamiyye mezhebine g&ouml;re On İki İmamların altıncısıdır. O, Peygamber&rsquo;in Ehl-i Beyt&rsquo;inin &ouml;nde gelen b&uuml;y&uuml;klerinden biridir. Ona konuşmasındaki doğruluğundan dolayı &lsquo;Sadık&rsquo; lakabını vermişlerdir. O, insanların en faziletlilerindendi. Onun kimya dalında birtakım makaleleri vardır.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a>&nbsp;</p>\n\n<p>\n	Ferid Vecd&icirc; s&ouml;zlerinin devamında ş&ouml;yle diyor: &ldquo;İmam Sadık&rsquo;ın &ouml;ğrencisi Cabir bin Hayyan, İmam Sadık (a.s)&rsquo;ın risalelerini i&ccedil;eren bin sayfalık bir kitap yazmıştır. Bu risaleler beş y&uuml;z makaleden oluşmaktaydı.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Ebu&rsquo;l-Feth Şehristan&icirc; ise, &ldquo;el-Milel ve&rsquo;n-Nihel&rdquo; adlı eserinde İmam hakkında diyor ki: &ldquo;O, din hakkında &ccedil;ok geniş bir ilme sahipti. Hikmette, k&acirc;mil edep sahibiydi. D&uuml;nyaya ilgisizlik ve isteklerinin &ouml;n&uuml;n&uuml; almada herkesten ileriydi. O, Medine şehrindeyken kendine meyleden dostlarına ilim ve hikmet sırlarını &ouml;ğretiyordu. O, daha sonra Irak&rsquo;a gitmek zorunda bırakıldı. H&uuml;k&uuml;metin ona olan suizannından dolayı bir m&uuml;ddet Irak&rsquo;ta nezaret altında kaldı. Oysa o, h&uuml;k&uuml;meti ele ge&ccedil;irmek i&ccedil;in hi&ccedil; kimseyle m&uuml;cadele etmedi. O, ş&ouml;yle diyordu: &ldquo;İlim ve hikmet deryasında y&uuml;zen birisinin, kokuşmuş su birikintisine ne ihtiyacı var?! Hakikat kalesinin zirvesine y&uuml;kselmiş birisinin d&uuml;şmekten ne korkusu olabilir?!&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a>&nbsp;</p>\n\n<p>\n	El-Ezher &Uuml;niversitesi&rsquo;nin &uuml;statlarından Muhammed Ebu Z&uuml;hre, &ldquo;İmam Sadık&rdquo; adlı kitabının giriş b&ouml;l&uuml;m&uuml;nde o hazret hakkında ş&ouml;yle diyor: &ldquo;Ehl-i S&uuml;nnetten yedi alimi tanıtan kitaplar yazdıktan sonra Allah&rsquo;ın yardımıyla İmam Sadık (a.s) hakkında bir kitap yazmaya karar verdim. Onun hayatına diğerlerinden sonra başlamamın nedeni, onun makamının onlardan eksik olması değildir. Aksine o, onların yedisinin de &uuml;st&uuml;nl&uuml;ğ&uuml;ne sahip olmakla birlikte onların en &uuml;st&uuml;n&uuml;nden daha &uuml;st&uuml;nd&uuml;r. Ebu Hanife, ondan hadis naklediyor, onu halkın en bilgilisi ve fakihlerin en kapsamlı ilim sahibi olarak g&ouml;r&uuml;yordu. İmam Malik, onun hadis ve diğer ilim derslerine hazır oluyordu. Onun Ebu Hanife&rsquo;ye de &uuml;statlık etme &uuml;st&uuml;nl&uuml;ğ&uuml; vardır. Sadece Ebu Hanife ve Malik&rsquo;in &uuml;statlığını yapması, onun ne kadar b&uuml;y&uuml;k bir şahsiyet olduğunu g&ouml;stermeye yeterlidir. O, bir eksiklikten dolayı kimseden geri bırakılamaz, bir kimse de bir &uuml;st&uuml;nl&uuml;kten dolayı ondan &ouml;ne ge&ccedil;irilemez. Bundan daha &ouml;nemlisi o, ilim, şeref, dindarlık ve takvada Medine&rsquo;nin b&uuml;y&uuml;ğ&uuml; olan Zeynelabidin&rsquo;in torunudur. İbn-i Şahab&icirc;, Z&uuml;hr&icirc; ve tabi&icirc;nden bir&ccedil;oğu ona &ouml;ğrencilik etmişlerdir. O, ilim deryasını yarıp safına ulaşan Muhammed B&acirc;kır (a.s)&rsquo;ın oğludur. Allah Teala onda, Haşim&icirc; ve Muhammed (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;nden olması hesabiyle hem zat&icirc;, hem de izaf&icirc; şerefi toplamıştır.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h2>\n	İmam Sadık (a.s)&rsquo;ın İlm&icirc; Mektebi</h2>\n\n<p>\n	Şimdiye kadar anlattıklarımızdan İmam Sadık (a.s)&rsquo;ın alim, fakih ve muhaddislerin en &uuml;st&uuml;n&uuml;, &uuml;stadı ve &ouml;nderi olduğu anlaşılmıştır. Buna binaen demek olur ki, o hazret kendi d&ouml;neminin imam ve &uuml;stadı olduğu gibi b&uuml;t&uuml;n asırların da imam ve &uuml;stadıdır.</p>\n\n<p>\n	Yine değindiğimiz &uuml;zere, İmam Sadık (a.s) ve babası İmam Muhammed B&acirc;kır (a.s), Medine&rsquo;de Meccid&rsquo;&uuml;n-Nebi&rsquo;de Ehl-i Beyt ilim merkezini kurmuşlardır. İmam Sadık (a.s) babasından sonra bu merkezi daha da genişleterek İsl&acirc;m dinini ve tevhit inancını savunmaya devam etmiştir. İmam (a.s) vasıtasıyla, isimleri rical kitaplarında ge&ccedil;en ve sayısızca eser veren bir&ccedil;ok alim, fakih, muhaddis, filozof ve tabiat bilgini yetişmiştir. İmam Sadık (a.s), babaları ve Ehl-i Beyt&rsquo;ten olan evl&acirc;tlarının &ccedil;abalarıyla, halk ger&ccedil;ek İsl&acirc;m&rsquo;a y&ouml;nelmiştir.</p>\n\n<p>\n	Şunu da belirtmeliyiz ki İmam Sadık (a.s), kendi g&ouml;r&uuml;ş&uuml;yle hareket eden bir m&uuml;&ccedil;tehit değildi, o sadece Peygamber (s.a.a)&rsquo;in ve Ehl-i Beyt&rsquo;in Allah Resul&uuml;&rsquo;nden aldığı ilim mirasını taşımaktaydı. M&uuml;sl&uuml;manlar, ondan fetva alıyor ve g&ouml;r&uuml;şlerine ittiba ediyorlardı. Onun mektebi, Peygamber&rsquo;in s&uuml;nnetlerinin devamı ve vahyin muhtevasının keşfi niteliğindeydi.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın d&ouml;neminde, bir&ccedil;ok fıkh&icirc; ve itikad&icirc; mezhepler ortaya &ccedil;ıkmıştı ki, İmam (a.s)&rsquo;ın bunlar karşısındaki tavırları, fikr&icirc; y&ouml;nlendirme, ilm&icirc; tartışma ve şer&rsquo;&icirc; eleştiri niteliğini taşımaktaydı.</p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;ın ilm&icirc; &ccedil;alışmalarında kullandığı y&ouml;ntemi incelendiğinde başlıca iki hedefi g&uuml;tt&uuml;ğ&uuml; anlaşılmaktadır:</p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;ın birinci hedefi, kendi d&ouml;neminde yaygınlık kazanan sapık kel&acirc;m&icirc; ve felsef&icirc; fırkaların tevhide aykırı batıl inan&ccedil;larına karşı İsl&acirc;m&rsquo;ın &ouml;z tevhit inancını korumaktı. İmam Sadık (a.s), tevhit inancının asaletini muhafaza edebilmek i&ccedil;in tevhit inancıyla ilgili en c&uuml;z&rsquo;&icirc; konuları bile a&ccedil;ıklığa kavuşturmuştur. İmam Sadık (a.s), tevhit inancını cebir ve tevfiz gibi sapkın d&uuml;ş&uuml;nce akımlarına karşı savunabilsinler diye, Hişam bin Hakem gibi &ouml;ğrencilerini felsefe ve kel&acirc;mda uzmanlaştırmış, m&uuml;nazara ve tartışma adabını onlara &ouml;ğretmiştir. İmam Sadık (a.s)&rsquo;ın, ilm&icirc; eserleri ve m&uuml;nazara y&ouml;ntemine g&ouml;z atan herkes bu ger&ccedil;eği net bir şekilde g&ouml;recek ve ger&ccedil;ek tevhidi tanıma şansı bulacaktır.</p>\n\n<p>\n	İmam Sadık (a.s), bir taraftan tevhit inancını m&uuml;dafaa maksadıyla &ldquo;Deysan&icirc;&rdquo; ve &ldquo;İbn-i Ebi&rsquo;l-Avca&rdquo; gibi k&uuml;fr&uuml;n temsilcileriyle fikr&icirc; m&uuml;cadeleye girişirken, diğer taraftan da Ehl-i Beyt&rsquo;e rablık ve il&acirc;hlık sıfatlarını yakıştıracak derecede ileri giden gul&acirc;tla da m&uuml;cadele etmiştir. İmam (a.s), tevhit &ccedil;izgisinden dışarı &ccedil;ıkan bu gruplardan ber&icirc; ve uzak olduğunu a&ccedil;ık&ccedil;a ortaya koymuştur. Nitekim il&acirc;h&icirc; temsilciler olan babaları da onlardan uzak olduklarını daha &ouml;nceden beyan buyurmuşlardı. Tarih, bu gibi sapık d&uuml;ş&uuml;nceler karşısında İmam Cafer Sadık (a.s) ve diğer Ehl-i Beyt İmamları&rsquo;nın takındıkları a&ccedil;ık tavırlarıyla ilgili &ccedil;ok net bilgiler bize vermektedir.</p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;ın has ashabından olan S&uuml;deyr diyor ki: &ldquo;Ebu Abdullah İmam Cafer Sadık (a.s)&rsquo;a dedim ki: &lsquo;Bir grup, sizin rab olduğunuzu sanıyor ve Kur&rsquo;&acirc;n&rsquo;daki; &lsquo;O, g&ouml;kte de il&acirc;htır, yerde de il&acirc;htır.&rsquo; ayetini bu manaya tevil ediyorlar.&rsquo; İmam (a.s) cevaben buyurdu ki: &lsquo;Ey S&uuml;deyr, benim kulağım, g&ouml;z&uuml;m, derim, etim, kanım ve t&uuml;ylerim (yani b&uuml;t&uuml;n varlığım) onlardan ber&icirc;dir. Allah Teala da onlardan ber&icirc;dir. Onlar, benim ve babalarımın dininde değillerdir. Andolsun Allah&rsquo;a ki, kıyamet g&uuml;n&uuml;nde bir araya geldiğimizde Allah onlara gazap edecektir.&rsquo; &rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	İlgin&ccedil;tir ki bir&ccedil;ok sapık fırka, Ehl-i Beyt adını kullanarak kendi batıl inan&ccedil;larını kamufle etmeye &ccedil;alışmışlardır. Allah&rsquo;a hamdolsun ki, bu fırkaların hepsi yok olup gitmiştir. Bug&uuml;n Ehl-i Beyt&rsquo;in sunduğu asil İsl&acirc;m&rsquo;ı takip edenler, halis tevhit inancına sahip ve her t&uuml;rl&uuml; batıl inan&ccedil;tan uzak, ger&ccedil;ek Ehl-i Beyt dostlarıdırlar. İsl&acirc;m&icirc; mezheplerin en b&uuml;y&uuml;klerinden birini oluşturan Ehl-i Beyt mektebine t&acirc;bi olanlar, g&uuml;n&uuml;m&uuml;zde İran, Irak, L&uuml;bnan, Hicaz, Pakistan, Hindistan, T&uuml;rkiye ve diğer bir&ccedil;ok mıntıkalarda yaygın olarak yaşamaktadırlar. İsl&acirc;m&rsquo;ın &ouml;z&uuml;nden ibaret olan bu yol, İmam Cafer Sadık (a.s)&rsquo;a atıfla Cafer&icirc; mezhebi, Allah Resul&uuml;&rsquo;n&uuml;n pak soyundan gelen On İki Pak Ehl-i Beyt İmamlarının imametine inanılması hesabiyle de &ldquo;İsna Aşer&icirc;&rdquo; (On İki İmamcı) ismiyle anılmış, bu itikadı paylaşanlara da &ldquo;On İki İmam Şiası&rdquo; ismi verilmiştir. Ayrıca T&uuml;rkiye&rsquo;mizde bu itikat, Ehl-i Beyt evl&acirc;tlarından Hacı Bektaş-i Veli hazretlerinin &ccedil;abalarıyla yaygınlık kazanması nedeniyle &ldquo;Bektaş&icirc;lik&rdquo; ve keza Ehl-i Beyt soyundan gelen diğer seyyidlerin katkıları nedeniyle de &ldquo;Alev&icirc;lik&rdquo; isimleriyle de meşhur olmuştur.&nbsp;</p>\n\n<p>\n	Ehl-i Beyt mektebi taraftarları, Tevhit inancında, fıkıhta ve diğer İsl&acirc;m&icirc; konularda On İki Masum İmam kanalından gelene uymuş ve b&ouml;ylece de tamamen ger&ccedil;ek Muhammed&icirc; İsl&acirc;m yoluna bağlı kalmışlardır. Bu mektebin başlıca &ouml;zelliklerinden biri de, Ehl-i S&uuml;nnet mezheplerince, i&ccedil;tihat ilkeleri olarak kabul g&ouml;ren kıyas, istihsan, sedd-i zerayi gibi ilkeleri reddetmektir. Elbette bu ilkeler, Ehl-i S&uuml;nnet mezheplerinin tamamı tarafından da ittifak edilen ilkeler değildir.</p>\n\n<p>\n	Ehl-i Beyt mektebinde, Kur&rsquo;&acirc;n-ı Kerim ve Peygamber-i Ekrem&rsquo;in sahih s&uuml;nneti, fıkh&icirc; i&ccedil;tihatta en &ouml;nemli iki temel kaynak olarak kabul edilir. Akıl ve Ehl-i Beyt alimlerinin icması ise, Kur&rsquo;&acirc;n ve sahih s&uuml;nnetin a&ccedil;ık beyanlarının bulunmadığı yerlerde ikinci dereceden kaynaklar sayılır. Bu mektebin &ouml;nemli &ouml;zelliklerinden birisi de, Ehl-i S&uuml;nnet mezheplerinin aksine i&ccedil;tihat kapısının kapandığını reddetmesidir. Bu y&uuml;zden Ehl-i Beyt mektebinin &ouml;nde gelen alim, fakih ve filozoflarının İsl&acirc;m d&uuml;ş&uuml;ncesinin zenginleştirilmesi ve İsl&acirc;m&icirc; değer ve ilkelerin savunulmasında &ouml;nemli rolleri olmuştur. Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan b&uuml;y&uuml;k İsl&acirc;m tarih&ccedil;isi Aga Buzurg-i Tahran&icirc; (&Ouml;: Hicr&icirc; 1389), Ehl-i Beyt mektebi bilginlerinin değişik ilim dallarında yazmış oldukları kitapları tanıtan kapsamlı bir kitap yazmıştır. &ldquo;Ez-Zar&icirc;a İl&acirc; Tesan&icirc;f&rsquo;iş-Şia&rdquo; ismini taşıyan bu değerli eser, b&uuml;y&uuml;k boy olarak 25 ciltten oluşmakta ve 11573 sayfayı i&ccedil;ermektedir. Bu b&uuml;y&uuml;k eserde Ehl-i Beyt mektebi alimlerinin yazmış oldukları binlerce kitap yazarlarıyla birlikte tanıtılmıştır.</p>\n\n<p>\n	Irak&rsquo;ın Necef-i Eşref şehri, Ehl-i Beyt mektebinin en eski ve en b&uuml;y&uuml;k ilm&icirc; merkezlerinden birisidir. Bu ilim merkezi, bundan takriben bin yıl &ouml;nce Hicr&icirc;-Kamer&icirc; 460 yılında vefat eden b&uuml;y&uuml;k Ehl-i Beyt fakihi Ebu Cafer Tus&icirc;&rsquo;nin Bağdat&rsquo;ta bulunan ilm&icirc; merkezinin mutaassıp Ehl-i S&uuml;nnet gruplarınca tahrip edilerek, Ehl-i Beyt mektebinin ana kaynakları da dahil olmak &uuml;zere binlerce cilt ilm&icirc; kitabı i&ccedil;eren b&uuml;y&uuml;k k&uuml;t&uuml;phanesinin yakılması &uuml;zerine oraya zorunlu g&ouml;&ccedil; etmesiyle kurulmuş ve g&uuml;n&uuml;m&uuml;ze kadar varlığını korumuştur. Tarih boyunca bu ilim merkezinden sayıları y&uuml;zlerle ifade edilen b&uuml;y&uuml;k fakih, m&uuml;&ccedil;tehit, filozof, kel&acirc;mcı, ilim ve irfan ehli, dahası beşer&icirc; ilimler olan matematik, tıp ve astronomi dalında bile b&uuml;y&uuml;k ilim adamları yetişmiştir. Bu merkez bug&uuml;n de aynı işlevliğini devam ettirmektedir. T&uuml;rkiye&rsquo;miz hari&ccedil;, Ehl-i Beyt mektebi taraftarlarının yoğunlukta olduğu hemen her b&ouml;lgede devamlı olarak b&ouml;ylesi ilim merkezleri var olmuş, bug&uuml;n de varlıklarını s&uuml;rd&uuml;rmektedirler. Umarız ki, T&uuml;rkiye&rsquo;mizde de ilim ve irfanın gelişmesi ve İsl&acirc;m&icirc; kardeşliğin daha da pekişmesi i&ccedil;in benzeri ilim merkezlerinin oluşmasına m&uuml;saade edilir.</p>\n\n<p>\n	&nbsp;İmam Sadık (a.s)&rsquo;ın ikinci hedefi, İsl&acirc;m dinini yaymak, İsl&acirc;m&icirc; &ouml;ğretileri daha da pekiştirmek ve ger&ccedil;ek i&ccedil;eriğini ortaya koymaktı. Dolayısıyladır ki, Ehl-i Beyt İmamları&rsquo;nın hi&ccedil;birinden İmam Sadık (a.s)&rsquo;dan nakledildiği kadar hadis nakledilmemiş ve fıkh&icirc; h&uuml;k&uuml;mler başta olmak &uuml;zere o hazretten İsl&acirc;m&icirc; &ouml;ğreti ve i&ccedil;eriğine dair gelen a&ccedil;ıklamalar hi&ccedil;bir Ehl-i Beyt İmamı&rsquo;ndan gelmemiştir. O hazretten gelen hadis ve a&ccedil;ıklamaların Ehl-i Beyt mektebine bağlı alimlerce İsl&acirc;m&icirc; h&uuml;k&uuml;m ve &ouml;ğretileri &ccedil;ıkarmada esas kabul edilmesi ve bu mektebe Cafer&icirc; mezhebi ismi verilmesi de işte bu y&uuml;zdendir.</p>\n\n<p>\n	Burada şunu da belirtmeliyiz ki, İmam Sadık (a.s) ve diğer Ehl-i Beyt İmamları&rsquo;nın Allah Resul&uuml;&rsquo;nden naklettikleri hadislerle, fıkh&icirc; h&uuml;k&uuml;mler, Kur&rsquo;&acirc;n-ı Kerim ve Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinin a&ccedil;ıklanması ve genel anlamda İsl&acirc;m&icirc; &ouml;ğretinin i&ccedil;eriğine dair a&ccedil;ıklamaları d&ouml;rt ana kitapta toplanmıştır. Bu kitaplar sırasıyla ş&ouml;yledir:</p>\n\n<p>\n	1- el-K&acirc;fi: Ebu Cafer Muhammed Kuleyn&icirc; Raz&icirc;&rsquo;nin (&Ouml;. Hicr&icirc;-Kamer&icirc; 328, 329). Bu değerli kitap, on altı bin y&uuml;z doksan dokuz hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	2- et-Tezhib: Ebu Cafer Muhammed bin Hasan Tus&icirc;&rsquo;nin (&Ouml;. H.K. 460)</p>\n\n<p>\n	3- el-İstibsar: Aynı zatın.</p>\n\n<p>\n	4- Men La Yehzuruhu&rsquo;l-Fakih: Hicr&icirc; 381 yılında vefat eden b&uuml;y&uuml;k Ehl-i Beyt alimi Şeyh Saduk&rsquo;un.</p>\n\n<h2>\n	İmam Sadık (a.s)&rsquo;ın İlimlerinden Bir Demet</h2>\n\n<p>\n	Ne bu makale, ne de y&uuml;zlerce başka kitap ve makale, İmam Sadık (a.s)&rsquo;dan gelen ilim ve maarif deryasını yansıtamaz. Ancak makalemizin h&uuml;sn&uuml; hatmi olarak o il&acirc;h&icirc; h&uuml;ccetten tevhit, ibadet, ahl&acirc;k, toplum, siyaset vb. mevzularda gelen nurlu beyanlarından bir demet sunmakla makalemizi sona erdireceğiz.</p>\n\n<h3>\n	İlmin Değeri:</h3>\n\n<p>\n	İmam Sadık (a.s), Resulullah (s.a.a)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir: <em>&ldquo;İlim &ouml;ğrenmek, her M&uuml;sl&uuml;man&rsquo;a farzdır. Biliniz ki Allah Teala, ilim peşinde olanları sever.&rdquo; </em><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Peygamberler, Allah&rsquo;ın kullarına h&uuml;ccetidir. Allah Teala ile kulları arasındaki h&uuml;ccet ise akıldır.&rdquo; </em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Kim ilim &ouml;ğrenir, onunla amel eder ve başkalarına &ouml;ğretirse, melekut &acirc;leminde b&uuml;y&uuml;k olarak &ccedil;ağrılır ve hakkında: &ldquo;<strong>O, Allah i&ccedil;in &ouml;ğrendi, Allah i&ccedil;in amel etti ve Allah i&ccedil;in başkalarına &ouml;ğretti.&rdquo; </strong>denir.&rdquo; </em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<h3>\n	Hadislerin Doğruluğundaki &Ouml;l&ccedil;&uuml;</h3>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki:</p>\n\n<p>\n	<em>&ldquo;Allah Teala&rsquo;nın kitabı ve Hz. Peygamber&rsquo;in s&uuml;nneti her şeyin merciidir. Hangi hadis, Allah&rsquo;ın kitabıyla &ccedil;elişirse batıldır, yalandır.&rdquo; </em><a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	İmam Sadık (a.s), Hz. Resulullah (s.a.a)&rsquo;ın ş&ouml;yle buyurduğunu nakledilmiştir:</p>\n\n<p>\n	<em>&ldquo;Her hak i&ccedil;in bir hakikat ve her doğruluk i&ccedil;in bir nur vardır. &Ouml;yleyse Allah&rsquo;ın kitabına uyanı tutun, &ccedil;elişeni ise atın.&rdquo; </em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<h3>\n	Tevhit:</h3>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	<em>&ldquo;Birisi, M&uuml;minlerin Emiri Hz. Ali (a.s)&rsquo;ın yanına gelerek dedi ki: &lsquo;Ey M&uuml;minlerin Emiri, kulluk ederken hi&ccedil; Rabb&rsquo;ini g&ouml;rd&uuml;n m&uuml;?&rsquo; Ali (a.s) cevaben ş&ouml;yle buyurdu: &lsquo;Yazıklar olsun sana! Ben g&ouml;rmediğim Rabb&rsquo;e kulluk etmem.&rsquo; Sonra da ş&ouml;yle devam ettiler: &lsquo;O baştaki g&ouml;zle g&ouml;r&uuml;lmez;&nbsp; ancak O&rsquo;nu&nbsp; kalpler iman hakikatleriyle g&ouml;r&uuml;r.&rsquo; &rdquo;</em><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Yine o hazret ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Allah Teala, kendisine haksız yere izafe edilenlerden, o izafe edilen şeylerle vasıflandırılmaktan ve mahlukatına benzetilmekten m&uuml;nezzehtir. Bil ki Allah Teala&rsquo;nın sıfatları, Kur&rsquo;&acirc;n&rsquo;da belirtilen sıfatlardır. &Ouml;yleyse Allah Teala&rsquo;ya iftira etmeyin, O&rsquo;nu bir şeye benzetmeyin ve O&rsquo;nu vasıflandırmakta Kur&rsquo;&acirc;n&rsquo;ın &ouml;n&uuml;ne ge&ccedil;meyin ki dal&acirc;lete d&uuml;şersiniz.&rdquo;</em> <a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Yerde ve g&ouml;kte olan her şey bu yedi şey dışında olamaz: (Allah&rsquo;ın) isteği, iradesi, kazası, izni, kitabı ve tayin ettiği s&uuml;resi. Kim, bunlardan birisini bozacağını zannederse, ş&uuml;phesiz k&acirc;fir olmuştur.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a>&nbsp;</em></p>\n\n<p>\n	Yine cebir ve tefviz hakkında kendisinden soru sorulunca ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Ne cebir doğrudur ve ne de tefviz. Ger&ccedil;ek, bu ikisinin arasında bir şeydir. Doğru olan, budur. Bunu ancak, (Allah Teala&rsquo;nın ilim verdiği) alim veya onun ilim &ouml;ğrettiği kimse bilebilir.&rdquo; </em><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<h3>\n	Aydınlatma ve Nasihat:</h3>\n\n<p>\n	İmam Sadık (a.s) ceddi Resulullah (s.a.a)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Kim, kendisiyle başkaları arasındaki işlerde insafa riayet ederse, başkalarının işlerinde de onun h&acirc;kimliğine rıza g&ouml;sterilir.&rdquo;</em> <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Ancak &uuml;&ccedil; haslete sahip olan kimse iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırabilir: Emir ve nehiy ettiği şeyi bilen, emir ve nehiy ettiği şeyde adil olan, emir ve nehiy ettiği şeyde yumuşak davranan.</em>&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;D&uuml;nyaya rağbet etmek, gam ve &uuml;z&uuml;nt&uuml; doğurur. D&uuml;nyaya ilgisizlik ise, kalp ve beden rahatlığına neden olur.&rdquo;</em>&nbsp; <a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	Yine buyurmuştur ki:</p>\n\n<p>\n	<em>&ldquo;İyiliğe emredip k&ouml;t&uuml;l&uuml;kten nehyetmek, Allah Teala&rsquo;nın hasletlerindendir. Kim, bu iki haslette Allah&rsquo;ın destek&ccedil;isi olursa, Allah Teala da onun destek&ccedil;isi olur; kim de bu hasletlerde O&rsquo;nu yalnız bırakırsa, Allah Teala da onu yalnız bırakır.&rdquo; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ı yaratıklarından birinin rızasını kazanmak uğruna gazaplandırmayın, O&rsquo;ndan uzaklaşarak da halkın dostluğunu elde etmeyin.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong>[25]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Babalarınıza iyilik edin ki, &ccedil;ocuklarınız da size iyilik etsinler. Başkalarının kadınlarına bakmayınız ki, başkaları da sizin kadınlarınıza bakmasın.&rdquo; <a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><strong>[26]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;M&uuml;min şu sekiz haslete sahip olmalıdır: Buhranda ağır başlı, bel&acirc;da sabırlı, varlıkta ş&uuml;kredici, Allah&rsquo;ın verdiği rızka kani, d&uuml;şmana (bile) haksızlık etmeyen, dostlara y&uuml;k olmayan, &ccedil;abasından bedeni yorgun d&uuml;şen ve insanlara zararı dokunmayan.&rdquo; <a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[27]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;En &uuml;st&uuml;n ibadet, Allah&rsquo;ı tanımak ve O&rsquo;na tevazu etmektir.&rdquo; <a href=\"#_edn28\" name=\"_ednref28\" title=\"\"><strong>[28]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Bana en sevimli kardeşim, kusurlarımı bana hediye eden (hatırlatan) kimsedir.&rdquo;&nbsp; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong>[29]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;G&uuml;zel huy, dindarlıktır ve rızkı da artırır.&rdquo; <a href=\"#_edn30\" name=\"_ednref30\" title=\"\"><strong>[30]</strong></a></em></p>\n\n<p>\n	Yine buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Allah Resul&uuml;, bir grubu savaşa g&ouml;nderdi. Onlar savaşta zafer kazanıp d&ouml;n&uuml;nce ş&ouml;yle buyurdu: &lsquo;Aferin olsun sizlere ki k&uuml;&ccedil;&uuml;k cihadı ger&ccedil;ekleştirdiniz, ama b&uuml;y&uuml;k cihad sizleri beklemektedir.&rsquo; Onlar; &lsquo;Ya Resulullah, b&uuml;y&uuml;k cihat nedir?&rsquo; diye sordular. Buyurdu ki: &lsquo;Nefisle savaşmaktır.&rsquo; &rdquo; <a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[31]</strong></a></em></p>\n\n<p>\n	&ldquo;Ali bin &Ouml;mer Şeyban&icirc; diyor ki: &ldquo;Ebu Abdullah (İmam Sadık -a.s-)&rsquo;ı elinde k&uuml;rek, y&uuml;z&uuml; tozlu, topraklı ve anlından terler y&uuml;z&uuml;ne akar bir h&acirc;lde tarlasında &ccedil;alışırken g&ouml;rd&uuml;m ve dedim ki: &lsquo;Canım sana feda olsun, izin veriniz de yardım edeyim.&rsquo; İmam (a.s):<em> &lsquo;Ben, rızk elde etmek i&ccedil;in insanın zahmet &ccedil;ekip g&uuml;neşin altında terlemesini severim.&rsquo; </em>&nbsp;dedi.&rdquo; <a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	S&uuml;fyan-i Sevr&icirc; ş&ouml;yle diyor: İmam Sadık (a.s)&rsquo;ın huzuruna varıp: &ldquo;Bana sizden sonra sarılacağım (amel edeceğim) bir vasiyette bulunun.&rdquo; diye arz ettim.</p>\n\n<p>\n	İmam Sadık (a.s); <em>&ldquo;</em><em>Ey S&uuml;fyan, amel edecek misin?&rdquo;</em> diye sordu.</p>\n\n<p>\n	Ben: &ldquo;Evet, ey Resulullah&#39;ın kızının torunu, amel edeceğim.&rdquo; dedim.</p>\n\n<p>\n	İmam Sadık (a.s) buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Ey S&uuml;fyan, yalancının yiğitliği, kıskancın rahatlığı, sultanların kardeşliği, m&uuml;tekebbirin dostluğu ve k&ouml;t&uuml; ahl&acirc;klının da efendiliği olmaz.&rdquo;</em> İmam (a.s) bunları buyurduktan sonra sustu.</p>\n\n<p>\n	Ben: &ldquo;Ey Resulullah&#39;ın kızının torunu, biraz daha nasihat edin.&rdquo; dedim.</p>\n\n<p>\n	İmam buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;Ey S&uuml;fyan, arif olman i&ccedil;in Allah&#39;a g&uuml;ven. Zengin olman i&ccedil;in kısmete razı ol. İmanının artması i&ccedil;in halkın sana davrandığı gibi, onlara davran. G&uuml;nahk&acirc;rla dost olma. &Ccedil;&uuml;nk&uuml;, k&ouml;t&uuml; işlerinden sana da &ouml;ğretir. İşlerinde Allah&rsquo;tan korkan kimselerle istişare et.&rdquo;</em> İmam (a.s) bunları buyurduktan sonra yine sustu.</p>\n\n<p>\n	Ben: &ldquo;Ey Peygamber&#39;in kızının torunu, biraz daha nasihat edin.&rdquo; dedim.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;Ey S&uuml;fyan, kim kudretsiz izzet, arkadaşsız &ccedil;okluk ve malsız heybet istiyorsa, g&uuml;nah zilletinden itaat izzetine ge&ccedil;melidir.&quot;</em> İmam (a.s) bunları buyurduktan sonra yine sustu.</p>\n\n<p>\n	Ben: &quot;Ey Peygamber&#39;in kızının torunu, biraz daha nasihat edin&quot; dedim.</p>\n\n<p>\n	İmam (a.s) buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Ey S&uuml;fyan, babam bana &uuml;&ccedil; tane &ouml;ğ&uuml;tte bulundu ve &uuml;&ccedil; şeyden de sakındırdı. Buyurduğu &uuml;&ccedil; &ouml;ğ&uuml;t şunlardır: &quot;Ey oğlum, k&ouml;t&uuml; arkadaşla arkadaş olan salim kalmaz. S&ouml;z&uuml;ne dikkat etmeyen pişman olur. K&ouml;t&uuml; yerlere giren su&ccedil;lanır.&rdquo; </em></p>\n\n<p>\n	Ben: Ey Resulullah&#39;ın kızının torunu, seni sakındırdığı &uuml;&ccedil; şey nelerdir? diye sorunca İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Babam beni, nimete haset eden, başa gelen musibete g&uuml;len ve s&ouml;z taşıyan kimseyle arkadaş olmaktan sakındırdı.&rdquo; .<a href=\"#_edn33\" name=\"_ednref33\" title=\"\"><strong>[33]</strong></a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Altı haslet m&uuml;minde olmaz: Zorluk &ccedil;ıkarmak, hayırsız olmak, haset etmek, inat&ccedil;ılık, yalıncılık ve zalimlik.&rdquo; <a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong>[34]</strong></a></em></p>\n\n<p>\n	İmam Sadık (a.s) ilim, amel, &ccedil;aba, cihad ve takvayla dolu bir yaşamdan sonra şu fani yurdu terk ettiler. İmam (a.s), &ouml;mr&uuml;n&uuml; ilim ve z&uuml;htte, hak ve adaleti savunmada, Allah&rsquo;a ve hayırlı işlere davette ve k&ouml;t&uuml;l&uuml;klerden nehyetmekte ge&ccedil;irdi. İmam Sadık (a.s), sadece Allah&rsquo;a tevekk&uuml;l eder, b&uuml;t&uuml;n zorluklar ve bel&acirc;lar karşısında sabrederdi. İmam Sadık (a.s), İsl&acirc;m toplumunu d&uuml;nya ve ahiret saadetine doğru y&ouml;neltmiş, dini savunma ve her t&uuml;rl&uuml; sapma ve bidatin &ouml;n&uuml;nde durma mantığını b&uuml;t&uuml;n nesillere hediye etmiştir. İmam Sadık (a.s), İsl&acirc;m dininin; kahraman, hamiyetli, g&uuml;zel ahl&acirc;k, g&uuml;&ccedil;l&uuml; iman ve temiz akide sahibi insanlar yetiştiren bir din olduğunu ilelebet ispatlamıştır. Bu dinin faydalı ilimler sunan, d&uuml;ş&uuml;nceyi genişleten ve her iki &acirc;lemde de hayırlara ulaştıran bir din olduğunu g&ouml;stermiştir.</p>\n\n<p>\n	İmam Sadık (a.s) Hicr&icirc;-Kamer&icirc; 148 yılında Medine-i M&uuml;nevvere&rsquo;de Rabb&rsquo;inin likasına y&uuml;r&uuml;d&uuml; ve Bak&icirc; Mezarlığı&rsquo;nda babasının, dedesinin ve amcası İmam Hasan (a.s)&rsquo;ın yanında defnedildi. &Ouml;ld&uuml;ğ&uuml; g&uuml;nde ve kabrinden diriltileceği g&uuml;nde ona sel&acirc;m olsun. Onun yolunu takip edip, onun sunduğu hidayetle hidayete erenler, saadet ehlidirler.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İrşad, Şeyh Mufid, s. 370.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Ayan-uş-Şia, c. 1, s. 161, Seyit Muhsin el-Emin.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Ayan-uş-Şia, c. 1, s. 161, Seyit Muhsin el-Emin.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Menakibi Al-i Ebi Talip, 4/247. İbn-i Şehri Aşub.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Menakibi Ali Ebi Talip, 4/247. İbn-i Şehri Aşub.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Tarihi Yakubi, 2/381, Ahmet İbn-i Ebu Yakup.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- 20.y.yıl Ansiklopedisi 3/109. Muhammed Ferit Vecdi.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- 20.y.yıl Ansiklopedisi 3/109. Muhammed Ferit Vecdi.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- El- Milel ve&rsquo;n Nihel, c. 1, s. 147.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- el-İmam es-Sadık s. 3 Muhammed Ebu Zuhre.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Usul-u Kafi 1/269, Kuleyni (r.a).</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Usul-u Kafi 1/30, Kuleyni (r.a).</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Usul-u Kafi, 1/25.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - Usul-u Kafi, 1/35.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Usul-u Kafi, 1/69.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Usul-u Kafi, 1/69.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Usul-u Kafi, 1/98.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Usul-u Kafi, 1/100.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Usul-u Kafi, 1/149.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Usul-u Kafi,1/159.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Tuhef&rsquo;ul Ukul, s. 357.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Tuhef&rsquo;ul Ukul, s.385.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Tuhef&rsquo;ul Ukul, s. 385.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Vesail &uuml;ş-Şia, 6/416.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Vesail &uuml;ş-Şia, 6/ 422.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Mişkat-&uuml;l Envar, s. 161.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Tuhef-ul Ukul, 388.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Tuhef-ul Ukul,392.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Tuhef-ul Ukul, 394.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Tuhef-ul Ukul, 401.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Vesail eş-Şia, 6/122.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>-El-Kafi, 5/76.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Tuhef&rsquo;ul Ukul, 404, 405.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a> Tuhef&rsquo;ul Ukul, 405</p>\n	</div>\n</div>','İmam Sadık (a.s)’ın İlmî Mevkisi','','publish','closed','open','','imam-sadik-a-sin-ilmi-mevkisi','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2871',0,'post','',0),(2872,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	İmam C&acirc;fer Sadık (a.s.)&rsquo;ın&nbsp; Hayatından Dersler</p>\n\n<p align=\"right\">\n	<em>İsmail Bendiderya - Mehdi Rahim&icirc;</em></p>\n\n<h3>\n	Bir G&uuml;neş Doğuyor<ins>, İmamet Semasında</ins></h3>\n\n<p>\n	Rebi&uuml;&rsquo;l-evvel ayının 17. g&uuml;n&uuml;, Ehl-i Beyt dostları i&ccedil;in pek kutlu ve m&uuml;barek bir g&uuml;nd&uuml;r. Bundan 14 asır &ouml;nce bu m&uuml;barek g&uuml;nde, Allah&rsquo;ın son el&ccedil;isi, nebiler ve resullerin efendisi, Hz. Muhammed Mustafa (s.a.a.) d&uuml;nyaya g&ouml;zlerini a&ccedil;mıştı&hellip;</p>\n\n<p>\n	Aradan 2 asra yakın bir zaman ge&ccedil;tikten sonra da, aynı g&uuml;nde, o y&uuml;ce zatın p&acirc;k ve mutahhar soyundan bir y&uuml;ce zat daha d&uuml;nyaya g&ouml;zlerini a&ccedil;ıyordu&hellip;</p>\n\n<p>\n	O g&uuml;n, zamanın imamı ve asrın hidayet meşalesi İmam Muhammed B&acirc;kır&rsquo;ın (a.s.) evi neşeyle doluydu&hellip;</p>\n\n<p>\n	Ceddi Resulullah&rsquo;ın (s.a.a.) y&uuml;ce dinini t&uuml;m insanlık &acirc;lemine tebliğ edecek, Allah&rsquo;ın has kullarını eğitip yetiştirecek m&uuml;barek bir bebek geliyordu d&uuml;nyaya&hellip;&nbsp;</p>\n\n<p>\n	Medine, yeni bir g&uuml;neşin daha doğuşuna şahit olmadaydı, insanlık &acirc;leminin ufkunda&hellip;</p>\n\n<p>\n	G&uuml;neş soyundan olan bu g&uuml;neş &ccedil;ocuğun adını &quot;C&acirc;fer&quot; koydular, ceddi Resulullah&rsquo;ın (s.a.a.) bildirdiği gibi tıpkı...</p>\n\n<p>\n	K&uuml;nyesi &quot;Ebu Abdullah&quot;, lakabı &quot;Sadık&quot; idi.</p>\n\n<p>\n	Babası, m&uuml;minlerin beşinci imamı, İmam Muhammed B&acirc;kır (a.s.); annesi, &ccedil;ağının nadide m&uuml;minelerinden olan &Uuml;mm&uuml; Ferve&rsquo;dir. İmam (a.s.), annesini anlatırken; &quot;Yaşadığı devrin en takvalı, en m&uuml;min ve en iyiliksever kadınlarındandı.&quot; buyurmuştur.</p>\n\n<p>\n	İmam C&acirc;fer Sadık (a.s.), Hicr&icirc; 83 yılının rebi&uuml;levvel ayının 17. g&uuml;n&uuml; d&uuml;nyaya g&ouml;zlerini a&ccedil;mış, 65 yıl yaşamış, H. 114&rsquo;te başlayan imameti, H. 148&rsquo;de noktalanan &ouml;mr&uuml;yle 34 yıl s&uuml;rm&uuml;şt&uuml;r. Bu m&uuml;ddet zarfında Hişam bin Abdulmelik, Velid bin Yezid, Yezid bin Velid, İbrahim bin Velid ve Mervan-ı Himar gibi zalim Emev&icirc; halifelerinin, keza Seffah ve Mansur Devaniki gibi Abbas&icirc; halifelerinin zul&uuml;m ve gaspla dolu iktidarlarına şahit olmuştur.</p>\n\n<p>\n	Kendisinden sonra imamet meşalesini, oğlu İmam Musa K&acirc;zım (a.s.) taşımıştır.</p>\n\n<p>\n	Yedi oğlu, &uuml;&ccedil; kızı olmuştur.</p>\n\n<p>\n	İmam Sadık (a.s.), sevgili dedesi İmam Zeynelabidin&rsquo;in (a.s.) hayatta bulunduğu d&ouml;nemde d&uuml;nyaya geldi; geceleri aziz dedesi ve sevgili ninesinin Kur&rsquo;an tilaveti, duaları ve m&uuml;nacatlarına şahit olarak yetişti. Babası İmam Muhammed B&acirc;kır&rsquo;ın (a.s.) t&uuml;rl&uuml; hadiseler ve zorluklarla ge&ccedil;en hayatında ona daima destek verip yardımcı oldu. Babasıyla birlikte defalarca hacca gitti. Şam yolculuğu sırasında ve gaddar Emev&icirc; halifesi Hişam&rsquo;ın zul&uuml;m sarayında da babasını yalnız bırakmadı.</p>\n\n<p>\n	İmam Sadık (a.s.) &ccedil;ok oru&ccedil; tutar, &ccedil;ok namaz kılar, s&uuml;rekli Allah&rsquo;ı anardı. Malik bin Enes, bu ger&ccedil;eği belgeleyen insanlardan biridir; &quot;Onu ne zaman g&ouml;rd&uuml;ysem ya oru&ccedil;luydu, ya namazdaydı, ya da zikirle meşguld&uuml;.&quot; der ve ş&ouml;yle ekler: &quot;İmam Sadık (a.s.), &ccedil;ağının en &ccedil;ok ibadet eden zahitlerindendi. Pek &ccedil;ok hadis naklederdi; &ccedil;ok g&uuml;zel konuşurdu, konuşmaları pek faydalıydı. &lsquo;Resulullah buyurur ki&hellip;&rsquo; derken hali değişiverirdi. Bir hac yolculuğunda onunla birlikteydim, ihrama b&uuml;r&uuml;n&uuml;rken hali &ouml;yle değişti ki artık &lsquo;lebbeyk&rsquo; diyemiyordu, neredeyse bineğinden d&uuml;şecekti; &quot;Ey Resulullah&rsquo;ın oğlu! Lebbeyk deyiniz, demezseniz olmaz ki&hellip;&quot; dedim. İ&ccedil;inde bulunduğu o ulv&icirc; manev&icirc; haliyle; &quot;Nasıl lebbeyk diyeyim?! Ya karşılık olarak &lsquo;La lebbeyk! La sa&rsquo;deyk!&rsquo; derse, ne yaparım?!&quot; dedi.&quot;&nbsp;</p>\n\n<p>\n	Ehl-i Beyt İmamları, babaları Hz. Resulullah&rsquo;ın (s.a.a.) y&uuml;ce ahlakına sahiplerdi. Etraflarını saran m&uuml;minlere daima; &quot;İslam&rsquo;ı dilinizle değil, amelinizle tebliğ edin.&quot; buyurur ve herkesten &ouml;nce bizzat kendileri bu prensibe uyuyorlardı.</p>\n\n<p>\n	İslam&rsquo;ın emrettiği her konuda herkesten &ouml;ndeydiler onlar; amel etmedikleri hi&ccedil;bir m&acirc;ruf, uzak durmadıkları hi&ccedil;bir m&uuml;nker yoktu. İnsanları d&acirc;vet ettikleri her iyiliği &ouml;nce kendilerini yaparlar, insanları men ettikleri hi&ccedil;bir işi kendileri yapmazlardı.</p>\n\n<p>\n	Bu ilah&icirc; insanlar, taşıdıkları ihlas, iman, ilim ve diğer insan&icirc; erdemlerden dolayı m&uuml;minlerin g&ouml;nl&uuml;ne taht kurmuş, aradan ge&ccedil;en asırlara rağmen onlara duyulan ilgi ve sevgide zerre kadar azalma olmamış, hatta zaman ge&ccedil;tik&ccedil;e kişiliklerinin boyutları daha iyi anlaşıldığından sevgileri g&ouml;n&uuml;llerde daha bir yer etmiştir.</p>\n\n<p>\n	Biz bu yazımızda, İmamet semasının 6. g&uuml;neşi olan İmam C&acirc;fer Sadık&rsquo;ın (a.s.) insan&icirc; erdemler y&ouml;n&uuml;nden ne denli y&uuml;ce bir makama sahip olduğunu a&ccedil;ıklamak gayesiyle, bu İmam&rsquo;ın nurlu hayatından tarih kitaplarında yer alan bazı kıssa ve &ouml;yk&uuml;leri aktaracağız.</p>\n\n<h3>\n	Hel&acirc;l Kazancın &Ouml;nemi</h3>\n\n<p>\n	Abdulal&acirc; ş&ouml;yle anlatır: &quot;&Ccedil;ok sıcak bir g&uuml;nd&uuml;, İmam Sadık&rsquo;ı bir işin peşine giderken g&ouml;rd&uuml;m; &quot;Efendim!&quot; dedim, &quot;Allah&rsquo;a ve Resul&uuml;&rsquo;ne sizin kadar yakın birinin bu sıcakta bunca zahmete katlanması neden?!&quot; diye sordum. İmam; &quot;Sen ve diğerlerine muhta&ccedil; olmamak ve kendi alnımın teriyle hel&acirc;l rızk edinmek i&ccedil;in!&quot; diye cevap verdi.&quot;</p>\n\n<p align=\"center\">\n	* * *</p>\n\n<p>\n	Ebu Amr Şeyban&icirc; de İmam&rsquo;la ilgili bir hatırasını ş&ouml;yle anlatır: &quot;Hava pek sıcaktı, İmam Sadık (a.s.) hi&ccedil; de yumuşak olmayan bir elbise giymiş, elindeki k&uuml;rekle bah&ccedil;ede &ccedil;alışıyordu. Tepeden tırnağa ter i&ccedil;inde olduğunu g&ouml;r&uuml;nce; &quot;Canım efendim!&quot; dedim, &quot;K&uuml;reği bana verin de ben &ccedil;alışayım, siz dinlenin biraz.&quot; İşini hi&ccedil;bir zaman başkalarına yaptırmaktan hoşlanmayan İmam (a.s.); &quot;Rızk kazanmak i&ccedil;in g&uuml;neşin kavurucu sıcağına bizzat kendim tahamm&uuml;l etmek isterim.&quot; diyerek &ccedil;alışmaya devam etti.&quot;</p>\n\n<p align=\"center\">\n	* * *</p>\n\n<p>\n	İmam Sadık (a.s.), yakın adamlarından olan Musadif&rsquo;i ticaret maksadıyla Mısır&rsquo;a g&ouml;ndermiş, sermaye olarak da kendisine bin dinar para vermişti.</p>\n\n<p>\n	Musadif, bu parayla mal alıp develere y&uuml;kledi ve Mısır&rsquo;a giden bir kervana katıldı. Yolda, Mısır&rsquo;dan d&ouml;nen bir kervanla karşılaştılar. Mısır&rsquo;da piyasanın durumunu sorduklarında; &quot;Sizin g&ouml;t&uuml;rmekte olduğunuz bu mallar, Mısır piyasasında az bulunduğu i&ccedil;in &ccedil;ok değerlidir.&quot; dediler. Bunun &uuml;zerine, Musadif ile diğer t&uuml;ccarlar kendi aralarında anlaşarak, Mısır&rsquo;a vardıklarında mallarını y&uuml;zde y&uuml;z k&acirc;rdan daha aşağı fiyata satmamaya karar aldılar ve bu kararlarını uyguladılar. Satış tamamlanınca, Musadif tam bin dinar k&acirc;r etmişti.</p>\n\n<p>\n	Medine&rsquo;ye varır varmaz, her birinde bin dinar bulunan iki keseyle İmam Sadık&rsquo;ın (a.s.) huzuruna varıp; &quot;Biri sizin verdiğiniz sermaye, diğeri de k&acirc;rı!&quot; dedi.</p>\n\n<p>\n	Keseyi eline alan İmam (a.s.); &quot;Bu k&acirc;r &ccedil;ok fazla!&quot; dedi, &quot;Nasıl kazandın bunca parayı?!&quot; dedi.</p>\n\n<p>\n	Musadif olayı baştan sona olduğu gibi anlattı.</p>\n\n<p>\n	İmam (a.s.); &quot;Suphanallah!&quot; buyurdu, &quot;Malınızı iki katından az k&acirc;r etmeyecek şekilde satabilmek i&ccedil;in aranızda anlaştınız &ouml;yle mi?!&quot; Sonra da &ouml;n&uuml;ndeki keselerden birini alıp; &quot;Bu, benim verdiğim sermayeydi.&quot; buyurdu, &quot;&Ouml;tekini al, benim &ouml;yle insafsızca elde edilen k&acirc;ra ihtiyacım yok! Ey Musadif! Şunu bil ki, hel&acirc;l yoldan rızk kazanmak, kılı&ccedil; kuşanıp savaşmaktan daha zordur!&quot;</p>\n\n<p>\n	Toplumsal meselelere &Ouml;nem vermek</p>\n\n<p>\n	Ehl-i Beyt dostlarından olan bir M&uuml;sl&uuml;man&rsquo;la akrabaları arasında miras konusunda bir anlaşmazlık &ccedil;ıkmıştı. Derken, iş kavgaya vardı. Bu sırada İmam&rsquo;ın yakın adamlarından olan Mufazzal da oradan ge&ccedil;mekteydi. Hadiseyi g&ouml;r&uuml;nce kavga eden tarafları ayırdı, ikisini de yanına alıp evine g&ouml;t&uuml;rd&uuml; ve d&ouml;rt y&uuml;z dirhemle anlaşmalarını sağlayıp parayı da kendisi &ouml;deyerek onları barıştırdı. Taraflar barıştıktan sonra Mufazzal; &quot;Bu para benim değil, İmam Sadık&rsquo;ındı; İmam (a.s.), Ehl-i Beyt dostları arasında ihtilaf olduğunu g&ouml;r&uuml;rsem, onların arasını bulabilmek i&ccedil;in bu paradan harcamamı emretmiştir bana!&quot; dedi.</p>\n\n<h3>\n	Zalimlere Karşı Tepki G&ouml;stermek</h3>\n\n<p>\n	Harun bin Cehm ş&ouml;yle anlatır: &quot;Gaddar ve gasıp Abbas&icirc; halifesi Mansur Devaniki&rsquo;nin K&ucirc;fe yakınlarında asker&icirc; ama&ccedil;larla yaptırdığı Hire şehrindeydik. Zalim Mansur, İmam Cafer&rsquo;i (a.s.) zorla buraya getirmiş ve g&ouml;zaltına almıştı. Burası, şehirden ziyade b&uuml;y&uuml;k bir asker&icirc; kışla idi aslında. Halifenin bu şehirdeki komutanlarından biri, bir g&uuml;n verdiği bir ziyafete İmam&rsquo;ı da &ccedil;ağırdı. Şehrin b&uuml;t&uuml;n ileri gelenleri ve &uuml;st d&uuml;zey yetkililer de oradaydı. Yemek sırasında misafirlerden biri su istedi; su yerine, bir kadeh şarap koydular &ouml;n&uuml;ne. İmam (a.s.), bu sahneyi g&ouml;r&uuml;r g&ouml;rmez yerinden doğruldu ve; &quot;Hz. Resulullah (s.a.a), şarap i&ccedil;ilen sofrada oturan kimsenin Allah&rsquo;ın rahmetinden uzak ve melun olduğunu buyurmuşlardır.&quot; dedi.&quot;</p>\n\n<h3>\n	En G&uuml;zel &Uuml;slupla İnsanları Uyarmak</h3>\n\n<p>\n	Halife Mansur&rsquo;un emriyle bir bayram m&uuml;nasebetiyle, herkese bir şeyler verilmedeydi. Şagran&icirc; de bir şeyler alabilmek umuduyla koşup gelmiş, ama kendisini tanıyan birini bulamadığından hi&ccedil;bir şey alamamıştı. Dedelerinden biri Hz. Resulullah&rsquo;ın (s.a.a.) azat ettiği bir k&ouml;le olduğundan Şagran&icirc; de, &quot;Resulullah&rsquo;ın azatlı k&ouml;lesi&quot; anlamına gelen &quot;Mevla Resulullah&quot; lakabıyla tanınmadaydı. Bu nedenle Şagran&icirc;, kendisini Hz. Resulullah&rsquo;ın (s.a.a.) yakınlarından sayar ve bu lakapla iftihar ederdi.</p>\n\n<p>\n	Kalabalık arasında kendisini tanıyan birini bulmaya &ccedil;alışırken İmam Sadık&rsquo;ı g&ouml;rd&uuml;. Hemen İmam&rsquo;a yaklaşıp, beyt&uuml;lmalden kendisine bir pay verilmesine yardımcı olmasını rica etti. İmam (a.s.), onun bu ricasını hemen yerine getirerek yetkililerin bulunduğu odaya girdi ve &ccedil;ok ge&ccedil;meden Şagran&icirc; i&ccedil;in aldığı payla geri d&ouml;nd&uuml;. Beyt&uuml;lmalden aldığı payı Şagran&icirc;&rsquo;ye verirken; &quot;İyi işi kim yaparsa iyidir; ama sen kendini, biz Resulullah&rsquo;ın (s.a.a.) ailesine mensup bildiğin i&ccedil;in, senin yapman daha iyidir. Keza, k&ouml;t&uuml; işi kim yaparsa, k&ouml;t&uuml;d&uuml;r; ama bize olan yakınlığın nedeniyle, senin yapman &ccedil;ok daha k&ouml;t&uuml;d&uuml;r.&quot; buyurdu ve tebess&uuml;m ederek Şagran&icirc;&rsquo;den ayrıldı.</p>\n\n<p>\n	Şagran&icirc; neye uğradığını şaşırmış, s&ouml;yleyecek bir s&ouml;z bulamamıştı. Demek ki, İmam (a.s.) onun herkesten gizlediği sırrını biliyor ve Şagran&icirc;&rsquo;nin i&ccedil;ki i&ccedil;tiğinden haberi olduğunu y&uuml;z&uuml;ne vurmuyordu. Tenha bir yerde bu hatırlatmayı ona yapmış, &uuml;stelik onun bu ayıbını bildiği halde, kendisine yardımcı olmuştu.</p>\n\n<p>\n	İmam&rsquo;ın bu bilgece mertliği karşısında bir an kendisine gelen Şagran&icirc;, pişmanlık duygusu i&ccedil;erisinde, başı &ouml;ne eğik bir halde sessizce ağlamaya başlamıştı.</p>\n\n<h3>\n	Bir an Bile Allah&rsquo;tan Gafil Olmamak</h3>\n\n<p>\n	Mesma&rsquo; bin Abdulmelik ş&ouml;yle anlatır: &quot;Minada İmam Sadık (a.s.) ile birlikte oturmuş &uuml;z&uuml;m yiyorduk; bu sırada bir fakir gelip yardım istedi. İmam, ona bir salkım &uuml;z&uuml;m ikram etti, ama adam bu ikramı kabul etmeyip para istedi. Bunun &uuml;zerine İmam; &quot;Allah versin.&quot; diyerek onu saldı.&hellip;</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden başka bir fakir gelip yardım istedi. İmam ona &uuml;&ccedil; &uuml;z&uuml;m tanesi verdi. Adam &uuml;z&uuml;mleri alıp; &quot;&Acirc;lemlerin Rabbi Allah&rsquo;a hamd olsun, bana rızkımı ulaştırdı.&quot; diye ş&uuml;kretti. Bunun &uuml;zerine İmam fazlaca &uuml;z&uuml;m verdi; adam tekrar Allah&rsquo;a ş&uuml;kredip; &quot;&Acirc;lemlerin Rabbi Allah&rsquo;a hamd olsun.&quot; dedi ve gitmek istedi. İmam, ona biraz beklemesini s&ouml;yleyip yanındaki hizmetk&acirc;rına d&ouml;nd&uuml;: &quot;Ne kadar paramız var?&quot; diye sordu. Yanılmıyorsam, yirmi dirheme yakın bir para dediler; İmam paranın hepsini alıp o fakire verdi. Adamcağız yine; &quot;Allah&rsquo;a hamd olsun.&quot; dedi, &quot;Allah&rsquo;ım! Ş&uuml;k&uuml;rler olsun sana! Bu nimetler, hep sendendir; sen birsin, teksin; ne eşin var, ne ortağın!&quot; Bunun &uuml;zerine İmam, tekrar onu durdurarak &uuml;zerindeki yeni bir elbiseyi &ccedil;ıkarıp ona giydirdi. Fakir adam; &quot;Beni giydirip doyuran Rabbime ş&uuml;k&uuml;rler olsun!&quot; dedi ve İmam&rsquo;a d&ouml;nerek; &quot;Allah senden razı olsun!&quot; diye ekledi.&quot;</p>\n\n<p>\n	Mesma&rsquo;; &quot;Yanılmıyorsam&quot; der, &quot;o, bu son kez de İmam&rsquo;a teşekk&uuml;r etmeyip, yine sadece Allah&rsquo;a ş&uuml;kretseydi, İmam ona yine başka ikramlarda bulunacak ve bu hal b&ouml;ylece s&uuml;r&uuml;p gidecekti.&quot;</p>\n\n<h3>\n	Kesinleşen İlah&icirc; Takdire Rıza G&ouml;stermek</h3>\n\n<p>\n	İmam Sadık&rsquo;ın (a.s.) yakın ashabından Kutayba, İmam&rsquo;la ilgili bir hatırasını ş&ouml;yle anlatır: &quot;İmam&rsquo;ın &ccedil;ocuklarından biri hastalanmıştı; ziyaret amacıyla evine gittiğimde İmam&rsquo;ın kapı &ouml;n&uuml;nde durmuş olduğunu g&ouml;rd&uuml;m; pek mahzun ve &uuml;zg&uuml;nd&uuml;. &Ccedil;ocuğun durumunu sordum. &quot;Vallahi gidici.&quot; dedi ve i&ccedil;eriye girdi. Bir s&uuml;re sonra dışarıya &ccedil;ıktığında epey rahatlamış gibiydi, &ccedil;ocuğun iyileştiği d&uuml;ş&uuml;ncesiyle sevin&ccedil;le; &quot;İnşaallah iyileşiyor?&quot; dediğimde; &quot;Rabbine kavuştu.&quot; buyurdu. &Ccedil;ok şaşırmıştım; &quot;Canım sana feda olsun!&quot; dedim, &quot;&Ccedil;ocuk hastayken &ccedil;ok daha &uuml;zg&uuml;nd&uuml;n&uuml;z.&quot; İmam g&ouml;zlerini ufka dikerek; &quot;Biz Resulullah ailesi&quot; buyurdu, &quot;bir acıya uğramadan &ouml;nce tedirgin ve mahzun oluruz, ama ilah&icirc; takdir vuku bulur da ka&ccedil;ınılmaz kader tecelli ederse, y&uuml;celer y&uuml;cesi Rabbimizin rızasına razı olur, O&rsquo;nun takdirine canı g&ouml;n&uuml;lden teslimiyet g&ouml;steririz.&quot;</p>\n\n<h3>\n	Hizmet&ccedil;iye Karşı <ins>Şefkatli Olmak</ins></h3>\n\n<p>\n	İmam Sadık (a.s.) hizmet&ccedil;ilere ve k&ouml;lelere karşı &ccedil;ok şefkatliydi. Hafs bin Ebu Aişe ş&ouml;yle anlatır:</p>\n\n<p>\n	&quot;İmam Sadık (a.s.), hizmet&ccedil;isini bir iş i&ccedil;in g&ouml;ndermiş, hizmet&ccedil;i epey gecikmişti. İmam bizzat peşine gidip onu bir k&ouml;şede uyurken buldu. Hemen yanı başına &ccedil;&ouml;k&uuml;p sabır ve şefkatle onu yelpazelemeye başladı. Hizmet&ccedil;i uyandığında da; &quot;Vallahi&quot; buyurdu, &quot;hem gece, hem g&uuml;nd&uuml;z uyuman doğru değil. Gecen senin olsun; g&uuml;nd&uuml;zlerini bize ayırman gerekmez mi?!&quot;</p>\n\n<h3>\n	Yoksullara Yardım</h3>\n\n<p>\n	Muall&acirc; bin Huneys der ki: &quot;Karanlık bir gecede İmam Sadık&rsquo;ın (a.s.) Ben&icirc; S&acirc;ide G&ouml;lgeliği denilen yere doğru gittiğini g&ouml;rd&uuml;m. Orada b&uuml;y&uuml;k&ccedil;e bir &ccedil;ardak vardı, şehrin yoksun ve dilencileri bu &ccedil;ardağın altında uyurlardı. İmamın peşine takıldım. Yolda, abasının altından bir şey d&uuml;şt&uuml;. İmam bir besmele &ccedil;ekerek; &quot;Ya Rabbi!&quot; dedi, &quot;Yere d&uuml;şen o şeyi şu kuluna ulaştırıver!&quot;</p>\n\n<p>\n	Yaklaşıp selam verdim. &quot;Muall&acirc;, sen misin?&quot; buyurdu. &quot;Evet efendim.&quot; dedim. &quot;Şuralara bir şey d&uuml;şt&uuml;, bak bakalım bulabilecek misin?&quot; buyurdu. Aradım, birka&ccedil; ekmek buldum; getirip kendisine verdim. Abasının altında ekmek dolu b&uuml;y&uuml;k&ccedil;e bir torba vardı, pek ağır olduğu belliydi. &quot;Efendim, şu torbayı benim taşımamama m&uuml;saade etseniz?&quot; diye rica ettim; razı olmadı. &quot;Bu benim işim.&quot; dedi ve ekledi: &quot;Ama dilersen, binimle gelebilirsin.&quot;</p>\n\n<p>\n	İmam&rsquo;la birlikte Ben&icirc; Saide G&ouml;lgeliği&rsquo;ne gittik. Şehrin yoksulları birbirine sokulmuş, derin bir uykuya dalmışlardı. İmam onları uyandırmamaya &ouml;zen g&ouml;stererek her birinin abasının altına bir iki ekmek koydu, hi&ccedil;birini ihmal etmedi. Ekmekler bitince geri d&ouml;nd&uuml;k. Yolda, dayanamayıp; &quot;Efendim&quot; dedim, &quot;onlar Ehl-i Beyt dostlarından mıydı?&quot; İmam; &quot;Hayır.&quot; buyurdu, &quot;&Ouml;yle olsaydı, &ccedil;ok daha fazla yardımımız olurdu onlara.&quot;</p>\n\n<p>\n	Hişam bin Salim de ş&ouml;yle nakleder: &quot;İmam Sadık&rsquo;ın (a.s.) hi&ccedil; terk etmediği bir &acirc;deti vardı; gece yarısına doğru yanına para, yiyecek maddeleri, ekmek, et, vb. şeyler alır, bir torbaya doldurur, bizzat kendisi sırtlar ve Medine&rsquo;nin yoksullarını dolaşarak onlara dağıtırdı. Onlar kendilerine bunca yardım eden o insanın kim olduğunu bilmezlerdi bile. Ancak İmam şehid olup beka &acirc;lemine g&ouml;&ccedil;t&uuml;ğ&uuml;nde bu yardımların kesilmesi &uuml;zerine olayın farkına varıp kendilerine yıllardır yardım eden o esrarengiz iyilik meleğinin İmam Sadık (a.s.) olduğunu anladılar.&quot; (<em>Biharu&#39;l-Envar c.47, s. 20</em>)</p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	İmam Sadık&rsquo;ın (a.s.) yakın ashabından biri, L&uuml;bnan topraklarında bulunan Cebel-i &Acirc;mil&rsquo;de yaşıyordu. B&ouml;lgenin hatırı sayılır zenginlerinden olan bu M&uuml;sl&uuml;man, hac i&ccedil;in Mekke&rsquo;ye giderken, yolu &uuml;zerindeki Medine&rsquo;ye uğrayıp İmam&rsquo;ı ziyaret etti ve İmam&rsquo;a on bin dirhem vererek kendisine Medine&rsquo;de bir ev satın almasını rica etti.</p>\n\n<p>\n	İmam parayı alıp Medine&rsquo;deki yoksul seyyidlerle diğer yoksul M&uuml;sl&uuml;manlar arasında paylaştırdı.</p>\n\n<p>\n	Adam hac yolculuğundan d&ouml;nd&uuml;ğ&uuml;nde İmam&rsquo;ın huzuruna &ccedil;ıkıp kendisine ev alınıp alınmadığını sordu. İmam; &quot;Evet.&quot; buyurdu ve ekledi: &quot;Tapusunu da ister misin?&quot; Adam; &quot;Evet efendim.&quot; deyince, İmam ona bir kağıt verdi. Adam a&ccedil;ıp okudu, kağıtta ş&ouml;yle yazılıydı: &quot;C&acirc;fer bin Muhammed, bu adama cennette bir ev satın almıştır; bu evin bir tarafı Hz. Resulullah&rsquo;ın (s.a.a.), bir tarafı Hz. Emir&rsquo;&uuml;l-M&uuml;&rsquo;minin Ali&rsquo;nin (a.s.) ve iki tarafı da Hasan ile H&uuml;seyin&rsquo;in (a.s.) evine komşudur.&quot;</p>\n\n<p>\n	Bu ilgin&ccedil; tapu olayı karşısında hi&ccedil; şaşırmayan adam, İmam&rsquo;ın el yazısı olan mektubu saygıyla &ouml;p&uuml;p başına koydu ve; &quot;Ben razıyım efendim.&quot; diyerek teşekk&uuml;r etti. İmam; &quot;Ev i&ccedil;in verdiğin parayı da seyyidlerle yoksullar arasında b&ouml;l&uuml;şt&uuml;rd&uuml;m.&quot; buyurdu. L&uuml;bnanlı M&uuml;sl&uuml;man dua edip memnuniyetle Medine&rsquo;den ayrıldı.</p>\n\n<p>\n	&Uuml;lkesine d&ouml;nd&uuml;ğ&uuml;nde, İmam&rsquo;ın el yazısının kefeni arasına konulmasını vasiyet etti. (<em>Biharu&#39;l-Envar c.47, s. 134</em>)</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Ehl-i Beyt Muhabbetinin Tesiri</h3>\n\n<p>\n	Abbas&icirc; h&uuml;k&uuml;metine bağlı emirlerden birinin Rufeyd adlı bir k&ouml;lesi vardı. Emir, bir g&uuml;n k&ouml;lesine fena halde sinirlenerek onu &ouml;ld&uuml;rtmeye karar verdi. Meselenin farkına varan Rufeyd emirin sarayından ka&ccedil;arak İmam Sadık&rsquo;ın (a.s.) evine sığındı.</p>\n\n<p>\n	İmam Sadık (a.s.) k&ouml;leyi yatıştırdıktan sonra; &quot;Şimdi emire git ve ona selamımı s&ouml;yledikten sonra Resulullah&rsquo;ın (s.a.a.) evladının sana aman verdiğini bildir.&quot; buyurdu.</p>\n\n<p>\n	Rufeyd; &quot;Aman efendim!&quot; dedi telaşla, &quot;Emir Şamlıdır, Şamlıların Ehl-i Beyt İmamlarına d&uuml;şman olduğunu bilmez misiniz?! Ona sizin selamınızı s&ouml;ylersem, &ccedil;ok daha fazla &ouml;fkelenir.&quot;</p>\n\n<p>\n	İmam (a.s.); &quot;Korkma!&quot; buyurdu, &quot;Git ve dediğim gibi yap!&quot;</p>\n\n<p>\n	Rufeyd korku ve telaşla emirin sarayının yolunu tuttu, yolda karşılaştığı bir adamın; &quot;Neyin var senin? Y&uuml;z&uuml;nde &ouml;l&uuml;m izleri var gibi!&quot; demesi &uuml;zerine korkusu kat kat artmıştı.&hellip;</p>\n\n<p>\n	Rufeyd bu korku i&ccedil;inde emirin sarayına gitti. İ&ccedil;eri girer girmez n&ouml;bet&ccedil;iler onu tutuklayıp ellerini bağlayarak emire g&ouml;t&uuml;rd&uuml;ler; emir onun derhal &ouml;ld&uuml;r&uuml;lmesini emretmişti. Cellat gelince Rufeyd; &quot;Ya emir!&quot; diye haykırdı, &quot;Ben kendi ayağımla geldim buraya, size s&ouml;ylemek istediğim bir şey var, ama bu sırrı yalnız size s&ouml;yleyebilirim!&quot;</p>\n\n<p>\n	Emir, herkesin &ccedil;ıkmasını s&ouml;yledi. Yalnız kaldıklarında Rufeyd; &quot;İmam C&acirc;fer Sadık&rsquo;ın (a.s.) selamını getirdim size.&quot; dedi, &quot;İmam, bana aman verdiğini size s&ouml;ylememi istedi.&quot;</p>\n\n<p>\n	Emir pek şaşırmıştı. &quot;Bu s&ouml;ylediklerinin doğruluğunu yeminle ispatlayabilir misin?&quot; diye sordu. Rufeyd yemin edince, emir tekrar aynı soruyu sorup yeminini tekrarlattı. Emir pek sevinmişti. &quot;Sen de benim ellerimi b&ouml;yle bağlamazsan, kendimi affedemem!&quot; diyerek hemen Rufeyd&rsquo;in ellerini &ccedil;&ouml;zd&uuml;. Rufeyd emirin ısrarı &uuml;zerine, onun ellerini bağladı ve sonra da &ccedil;&ouml;zd&uuml;. Şamlı emir, parmağındaki y&uuml;z&uuml;ğ&uuml; &ccedil;ıkarıp onun parmağına taktı; &quot;Bu benim m&uuml;h&uuml;r&uuml;md&uuml;r.&quot; dedi, &quot;Bundan sonra sen benim en yakın adamımsın, hazine sorumluluğu da sana ait, dilediğini yapabilirsin!&quot;</p>\n\n<p>\n	Ehl-i Beyt&rsquo;in velayetine sarılan Rufeyd, sadece &ouml;l&uuml;mden kurtulmamış, emirin sarayında onun emini de olmuştu şimdi.</p>\n\n<h3>\n	Allah ve Peygamber de Sevinir</h3>\n\n<p>\n	İmam Sadık&rsquo;ın (a.s.) dostlarından olan Necaş&icirc; adlı bir şahıs, d&ouml;nemin iktidarı tarafından Ahvaz emirliğine atanmıştı. O b&ouml;lgede yaşayan Şiilerden biri, İmam Sadık&rsquo;a (a.s.) giderek Necaş&icirc;&rsquo;nin b&ouml;lgesinde kendisine on bin dirhem vergi ve hara&ccedil; bağlandığını, kendisinin bunu verebilecek durumda olmadığını s&ouml;yledi ve İmam&rsquo;dan yardım istedi. İmam (a.s.), Necaş&icirc;&rsquo;ye hitaben; &quot;Kardeşini sevindir ki, Allah Teala da seni sevindirsin!&quot; mazmununda bir mektup yazarak ona verdi. Mektubu alan adam Necaş&icirc;&rsquo;ye gitti. Onunla yalnız kalınca, mektubu kendisine verdi. Mektubu saygıyla &ouml;p&uuml;p başının &uuml;zerine koyan Necaş&icirc;; &quot;İsteğin nedir?&quot; diye sorunca, adam; &quot;On bin dirhem vergi ve hara&ccedil; isteniyor, bunu verebilecek durumum yok benim.&quot; dedi.</p>\n\n<p>\n	Necaş&icirc; defterdarını &ccedil;ağırtıp; &quot;Bu adama yazılan vergi ve hara&ccedil; borcunu benim adıma yazın.&quot; dedi ve; &quot;Gelecek yılki vergisini de benim hesabıma yazın.&quot; diye ekleyerek ona d&ouml;n&uuml;p; &quot;Şimdi seni sevindirebildim mi?&quot; diye sordu. Adam; &quot;Evet.&quot; dedi. Necaş&icirc; bununla da yetinmeyip ona kendi malından bir at, bir k&ouml;le, bir cariye ve yeni bir takım elbise hediye etti. Necaş&icirc;, tekrar onu sevindirip sevindiremediğini sordu; olumlu cevap alınca, odasındaki halıyı d&uuml;rerek; &quot;Al, bu da senin olsun!&quot; dedi.</p>\n\n<p>\n	Adamcağız, neye uğradığını şaşırmıştı; halıyı da alıp diğer hediyelerle birlikte oradan uzaklaştı.</p>\n\n<p>\n	Bir s&uuml;re sonra Medine&rsquo;ye gitmiş, ilk işi İmam&rsquo;a uğramak olmuştu. Olup bitenleri anlattığında İmam&rsquo;ın neşeyle kendisini dinlediğini g&ouml;r&uuml;p; &quot;Efendim&quot; dedi, &quot;Necaş&icirc;&rsquo;nin yaptıkları sizi de pek sevindirdi galiba!&quot; İmam başını sallayıp; &quot;Evet&quot; buyurdu, &quot;Allah&rsquo;a yemin ederim ki o, Allah&rsquo;ı ve Peygamberi&rsquo;ni de sevindirmiş oldu!&quot;</p>\n\n<p>\n	İmam (a.s.), yakın adamlarının hepsine bu talimatı vermiş, sıkıntıda olan M&uuml;sl&uuml;man kardeşlerine yardım etmelerini, yoksulluk y&uuml;z&uuml;nden onların zorba ve gasıp iktidarlara eğilmesini engellemelerini istemişti. (<em>Biharu&#39;l-Envar c.48, s. 174</em>)</p>\n\n<h3>\n	Biz Ahdimize Vefa Ettik</h3>\n\n<p>\n	Emev&icirc;ler zamanında devlet işlerinde &ccedil;alışan bir gen&ccedil;, İmam Sadık&rsquo;ın (a.s.) adamlarından olan Ali bin Eb&icirc; Hamza&rsquo;ya giderek kendisini İmam&rsquo;la g&ouml;r&uuml;şt&uuml;rmesini rica etti.</p>\n\n<p>\n	İmam, onun bu ricasını reddetmemiş ve genci huzuruna kabul etmişti. Gen&ccedil;; &quot;Efendim&quot; dedi, &quot;ben Emev&icirc; iktidarında divan hizmetinde bulunarak epeyce mal m&uuml;lk edindim ve kazandıklarımın hel&acirc;l mi, haram mı olduğuna hi&ccedil; aldırmadım. Şimdi hatamı anlamış bulunuyorum; bana bir yol g&ouml;sterin, bu malları ne yapmam lazım şimdi?&quot;</p>\n\n<p>\n	İmam (a.s.), karşısındaki genci şefkatle s&uuml;zd&uuml;kten sonra; &quot;Evlat&quot; dedi, &quot;sen ve senin gibileri b&ouml;ylesine hel&acirc;l haram demeden mal m&uuml;lk edinip Emev&icirc;lere vergi ve hara&ccedil; toplamamış, kalemlerini ve kılı&ccedil;larını onların hizmetine sunmamış, onların cemaat namazları ve toplantılarına katılmamış olsaydı, Emev&icirc;ler biz Ehl-i Beyt&rsquo;in hakkını gasbedecek g&uuml;c&uuml; asla bulamazlardı. İnsanlar onlara yardım etmeyip onları kendi hallerine bırakmış olsalardı, Emev&icirc;ler bug&uuml;n bunca mal m&uuml;lk&uuml;n sahibi olabilir miydi ger&ccedil;ekten?&quot;</p>\n\n<p>\n	Gen&ccedil; adam pek utanmıştı. &quot;Haklısınız efendim.&quot; dedi mahcubiyetle, &quot;Benim i&ccedil;in hi&ccedil;bir kurtuluş yolu yok mu?&quot; İmam;</p>\n\n<p>\n	-S&ouml;ylersem yapar mısın? diye sordu.</p>\n\n<p>\n	-Evet efendim.</p>\n\n<p>\n	-Bu yoldan kazandığın b&uuml;t&uuml;n mal m&uuml;lk ve parayı ayır; hakkını yediğin insanları tanıyorsan, git onları bul ve haklarını ver; eğer tanımıyorsan, onların adına o malı sadaka olarak ver. Bunu yaparsan, cennete gireceğine ben s&ouml;z veriyorum.</p>\n\n<p>\n	Gen&ccedil; adam kısa bir sessizlikten sonra başını kaldırıp; &quot;Dediğiniz gibi yapacağım efendim.&quot; diyerek oradan ayrılıp Ali bin Eb&icirc; Hamza&rsquo;yla birlikte K&ucirc;fe&rsquo;ye gitti. B&uuml;t&uuml;n mal varlığını satarak hakkını yediği insanların hakkını &ouml;dedi; geriye kalan malının tamamını Allah yolunda sadaka olarak verdi. Sırtındaki g&ouml;mleği de sadaka olarak verdiğinden, Ehl-i Beyt dostları kendi aralarında para toplayıp ona bir elbise almışlardı. &Ccedil;ok ge&ccedil;meden gen&ccedil; adam hastalanıp yatağa d&uuml;şt&uuml;. Ali bin Eb&icirc; Hamza onu ziyarete gittiğinde durumu &ccedil;ok ağırdı. Gen&ccedil; adam g&ouml;zlerini g&uuml;&ccedil;l&uuml;kle aralayıp Ali&rsquo;yi g&ouml;rm&uuml;şt&uuml;. Onu tanıyınca; &quot;Allah&rsquo;a yemin ederim ki İmam Sadık (a.s.) verdiği s&ouml;z&uuml;ne vefa etti, İmam doğru s&ouml;yledi!&quot; dedi. Bu, onun son s&ouml;zleri olmuştu.</p>\n\n<p>\n	Ali&rsquo;yle arkadaşları cenazeyi gusledip kefenledikten sonra toprağa verdiler. Gen&ccedil; adamın kefen i&ccedil;in verecek parası bile kalmamıştı. Ali bu işi tamamladıktan sonra Medine&rsquo;ye, İmam&rsquo;ın yanına d&ouml;nd&uuml;. İmam (a.s.) Ali&rsquo;yi g&ouml;r&uuml;r g&ouml;rmez; &quot;Allah&rsquo;a yemin ederim ki&quot; buyurdu, &quot;o gen&ccedil; cennetlik oldu ve ben verdiğim s&ouml;ze vefa ettim.&quot; Ali; &quot;Doğrudur efendim.&quot; dedi yaşlı g&ouml;zlerle, &quot;O da bunu s&ouml;yleyerek sizi doğruladı zaten!&quot;</p>\n\n<h3>\n	Kurtuluş İ&ccedil;in S&uuml;rekli Dua Etmek</h3>\n\n<p>\n	Bir g&uuml;n İmam Sadık&rsquo;tan (a.s.) Hz. Resulullah&rsquo;ın (s.a.a.) soyundan olup, zuhur edecek olan Hz. Mehdi&rsquo;nin (a.s.) zuhurunun bir an &ouml;nce ger&ccedil;ekleşmesi i&ccedil;in Allah&rsquo;a dua etmenin ne kadar etkili olabileceği sorulduğunda, İmam tarihte vuku bulan bir hadiseye işaretle ş&ouml;yle buyurdular:</p>\n\n<p>\n	İsrail Oğulları g&uuml;nah işlemiş, i&ccedil;lerinde bozukluk, fesat ve haram artmıştı. Bu nedenle Allah Teala d&ouml;rt y&uuml;z yıl Firavunları onlara musallat etti. Firavunların kanlı iktidarının &uuml;zerinden iki y&uuml;z otuz yıl ge&ccedil;mişti ki, İsrail Oğulları onların zulm&uuml; neticesinde Allah&rsquo;a y&ouml;nelip yakardılar; tam kırk g&uuml;n boyunca, Allah&rsquo;a el a&ccedil;ıp g&ouml;zyaşları i&ccedil;inde kurtuluş dilediler. Bu nedenle Allah Teala, Musa&rsquo;yla Harun&rsquo;a; &quot;İsrail Oğulları&rsquo;nı Firavun&rsquo;un şerrinden kurtardım.&quot; buyurdu.</p>\n\n<p>\n	Evet, b&ouml;ylece Hz. Musa (a.s.) peygamberlikle g&ouml;revlendirilmiş ve İsrail Oğulları&rsquo;nın samimiyetle Allah&rsquo;a el a&ccedil;ıp yakarmaları neticesinde d&ouml;rt y&uuml;z yıllık azapları iki y&uuml;z otuz yıla indirilmişti.</p>\n\n<p>\n	O halde ey m&uuml;minler, şunu biliniz ki sizler de canı g&ouml;n&uuml;lden adalet ister ve Hz. Mehdi&rsquo;nin (a.s.) zuhuru i&ccedil;in Allah&rsquo;a el a&ccedil;ıp g&ouml;zyaşları i&ccedil;inde yakarırsanız, Hak Teala onun zuhurunu &ccedil;abuklaştırır; aksi takdirde mukadder vakte değin bu zorluk ve sıkıntılar b&ouml;ylece s&uuml;r&uuml;p gidecektir.&quot;</p>\n\n<h3>\n	G&uuml;nah İşlemeseydiniz Siz de B&ouml;yle Olurdunuz</h3>\n\n<p>\n	İmam Sadık (a.s.) bir kafileyle birlikte hacca giderken ansızın kafilenin karşısına bir arslan dikildi. Kafile durmuştu, kimsenin yerinden kıpırdayacak mecali yoktu. Bu sırada Hz. İmam C&acirc;fer Sadık (a.s.) &ouml;ne &ccedil;ıkıp arslana doğru ilerledi ve yoldan &ccedil;ekilmesini işaret etti. Bu işaret &uuml;zerine yırtıcı hayvan geri &ccedil;ekilmiş ve kısa s&uuml;rede g&ouml;zden kaybolmuştu.</p>\n\n<p>\n	Kafiledekiler bu inanılmaz olayın etkisiyle h&acirc;l&acirc; şaşkın bir haldeydiler. İmam onlara yaklaşıp; &quot;Bunda şaşılacak bir şey yok aslında!&quot; buyurdu, &quot;G&uuml;nah işlemeseydiniz, siz de b&ouml;yle olurdunuz (yırtıcı hayvanlar size itaat ederdi, &ccedil;&uuml;nk&uuml; Allah Teala insanoğlunu b&uuml;t&uuml;n hayvanların efendisi olacak şekilde yaratmıştır).</p>\n\n<h3>\n	Ger&ccedil;ek Nasıl Ortaya &Ccedil;ıktı?</h3>\n\n<p>\n	Muhammed bin Abdullah İskender&icirc;, zalim Abbas&icirc; halifesi Mansur&rsquo;a giderek, İmam Sadık&rsquo;ın (a.s.) aleyhine şahitlikte bulundu; &quot;C&acirc;fer bin Muhammed&rsquo;in bir sırrını &ouml;ğrendim.&quot; dedi, &quot;Hizmetk&acirc;rı Muall&acirc; bin Huneys&rsquo;e silah toplattırıyor, devleti yıkmayı pl&acirc;nlıyorlar!&quot;</p>\n\n<p>\n	Mansur, amcası olan Medine valisi Davud&rsquo;a bir ferman yazarak İmam&rsquo;ı hemen tutuklatıp Bağdad&rsquo;a g&ouml;ndermesini emretti.</p>\n\n<p>\n	İmam (a.s.) saraya getirildiğinde Mansur &ouml;fkeyle İmam&rsquo;ın karşısına dikildi:</p>\n\n<p>\n	-Neden bana karşı isyan hazırlığı yapıyorsunuz?</p>\n\n<p>\n	İmam sakin bir şekilde cevap verdi:</p>\n\n<p>\n	-Bu, yalan bir haber.</p>\n\n<p>\n	-Yemin eder misin peki?</p>\n\n<p>\n	-Yemin ederim!</p>\n\n<p>\n	-&quot;Yalan s&ouml;yl&uuml;yorsam namussuzum, şerefsizim&quot; diyebilir misin?</p>\n\n<p>\n	-Şeriatin emrettiği şekilde yemin etmemi kabul etmiyorsun; şeriate aykırı yeminimi mi kabul edeceksin?!</p>\n\n<p>\n	Mansur pek &ouml;fkelenmişti:</p>\n\n<p>\n	-Bana bilgelik mi taslıyorsun yani?! diye haykırdı.</p>\n\n<p>\n	İmam olanca soğukkanlılığıyla cevap verdi:</p>\n\n<p>\n	-Biz ilmin madeni ve Kur&rsquo;an ehliyizdir. Kur&rsquo;an&rsquo;ın bizim evimizde nazil olduğunu ve ilmin hakikat ve aslının bizde bulunduğunu bilmez misin?</p>\n\n<p>\n	-O halde durumu haber veren adamımı &ccedil;ağırtırsam, yine &quot;hayır&quot; diyebilir misin?</p>\n\n<p>\n	-&Ccedil;ağır!</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden halifenin emriyle Muhammed saraydaydı. İmam&rsquo;la y&uuml;zleştirildiğinde, halifeye dediklerini tekrarladı. İmam:</p>\n\n<p>\n	-Benim bir ayaklanmaya girişmek i&ccedil;in silah topladığım konusunda yemin edebilir misin? diye sordu.</p>\n\n<p>\n	-Evet; eşi, ortağı olmayan Allah&rsquo;a yemin ederim!</p>\n\n<p>\n	İmam bu yemini kabul edemeyeceğini s&ouml;yledi.</p>\n\n<p>\n	Mansur; &quot;Nedenmiş o?&quot; diye atılınca İmam:</p>\n\n<p>\n	-&Ccedil;&uuml;nk&uuml; Allah Teala&rsquo;nın merhameti pek fazladır; O, Kerim ve bağışlayıcıdır. O&rsquo;nu cemal isimlerinden biriyle anan kimse, O&rsquo;nun bu sonsuz rahmet ve keremine uğrayarak kurtulabilir ve bu durumda ger&ccedil;eği anlamak m&uuml;mk&uuml;n olmaz. Bu nedenle, b&ouml;yle durumlarda yemin edenin; &quot;Yalan s&ouml;yl&uuml;yorsam, Allah&rsquo;ın g&uuml;c&uuml; ve kudretinden &ccedil;ıkıp kendi g&uuml;&ccedil; ve kudretime (kendi halime) bırakılayım.&quot; demesi gerekir.</p>\n\n<p>\n	Muhammed bin Abdullah İskender&icirc;, İmam&rsquo;ın s&ouml;ylediği yemini aynen tekrarladı, ancak yemini biter bitmez olduğu yere yığılıverdi. &Ouml;lm&uuml;şt&uuml;!</p>\n\n<p>\n	Bu inanılmaz olay karşısında dehşete d&uuml;şen Mansur, İmam&rsquo;dan &ouml;z&uuml;r dileyip saygı ve ikramla onu Medine&rsquo;ye geri g&ouml;nderdi.</p>\n\n<h3>\n	Tanrılık İddiasinda Bulunan Kimse!</h3>\n\n<p>\n	İmam Sadık (a.s.) d&ouml;neminde sahtek&acirc;rın biri tanrılık iddiasına kalkışmış, bazı cahil insanların zihninin karışmasına neden olmuştu. &quot;Allah yaratıcı ise ben de yaratırım.&quot; diye bir kaba bir miktar toprak, su ve pis &ccedil;amur koyuyor, birka&ccedil; g&uuml;n sonra ortaya &ccedil;ıkan kurt&ccedil;ukları g&ouml;stererek; &quot;İşte!&quot; diyordu, &quot;Sizin tanrınız dokuz ayda ana karnında bir insanı yaratırken, ben birka&ccedil; g&uuml;n zarfında birden fazla canlı yarattım!&quot;</p>\n\n<p>\n	Durum İmam&rsquo;a anlatıldığında ş&ouml;yle buyurdu: &quot;Ondan iki şey isteyin; bunları bilir ve yapacak olursa, ona inanacağınızı s&ouml;yleyin: 1- Şimdiye kadar ka&ccedil; canlı yarattığını sorun; yarattıklarının sayısını biliyor mu? 2- Eğer o yaratmışsa, yarattığı kurtlara emir versin, mesela onlara gittikleri y&ouml;ne tam tersi cihette s&uuml;r&uuml;nmelerini s&ouml;ylesin.&quot;</p>\n\n<p>\n	İmam&rsquo;ın dediğini yapıp ondan yarattığı canlıların sayısını sordular. B&ouml;yle bir soruyu hi&ccedil; beklemeyen ve &ccedil;amurdan &ccedil;ıkan kurtları o g&uuml;ne değin saymamış olan sahtek&acirc;r adam; &quot;Sayının ne &ouml;nemi var?!&quot; diye meseleyi ge&ccedil;iştirmeye &ccedil;alıştı, ama orada bulunanlar; &quot;Yarattıklarının sayısından haberi bile olmayan bir tanrı olur mu?!&quot; diyerek ikinci isteklerini bildirdiler ve hareket halindeki kurtların y&ouml;n&uuml;n&uuml; değiştirmesini istediler. Adamcağız neye uğradığını şaşırmıştı; &quot;Onları ben yarattım, ama davranışlarına m&uuml;dahele edemiyorum.&quot; dedi.</p>\n\n<p>\n	Orada bulunanlar hep birlikte g&uuml;ld&uuml;ler. İmam&rsquo;ın y&ouml;nelttiği iki soru, hakikatin g&uuml;n ışığına &ccedil;ıkmasına yetmiş, safdil ve cahil insanların şirk batağına saplanması &ouml;nlenmişti.</p>\n\n<p>\n	Bizim Dostlarımız<ins>,</ins> &Ccedil;irkin İfadeler Kullanmaz!</p>\n\n<p>\n	Amr bin Numan ş&ouml;yle anlatır: İmam Sadık&rsquo;ın (a.s.) dostları arasında &ccedil;ok zengin biri vardı. Medine&rsquo;ye geldiğinde İmam&rsquo;ın yanından ayrılmaz, İmam&rsquo;a pek fazla sevgi ve saygı g&ouml;sterirdi.</p>\n\n<p>\n	Bir g&uuml;n kunduracılar &ccedil;arşısında İmam&rsquo;la birlikteydiler; Hintli k&ouml;lesi de efendisinin ardı sıra y&uuml;r&uuml;yordu. Bir ara arkasına d&ouml;n&uuml;p k&ouml;lesini &ccedil;ağıracak gibi oldu, bulamadı. &Uuml;&ccedil; kez seslendikten sonra d&ouml;rd&uuml;nc&uuml; defasında k&ouml;le &ccedil;ıkageldi. Zengin adam onu g&ouml;r&uuml;r g&ouml;rmez; &quot;Ulan o... &ccedil;ocuğu, neredesin?&quot; diye hışımla sordu.</p>\n\n<p>\n	İmam Sadık (a.s.) durup hayretle adama baktı, eliyle kendi alnına hafif&ccedil;e vurup; &quot;Fesuphanallah!&quot; buyurdu, &quot;K&ouml;lene k&uuml;fredip annesini zinayla mı su&ccedil;luyorsun sen?! İnsanlara k&uuml;f&uuml;r etmekte, iftirada mı bulunmaktasın?!&quot;</p>\n\n<p>\n	Zengin adam bu &ccedil;ıkışı hi&ccedil; beklemediğinden, afallamıştı; &quot;Efendim&quot; diye kekeledi, &quot;Bunun annesi M&uuml;sl&uuml;man değil ki, Hintli, Hindistan&rsquo;ın m&uuml;şriklerinden biri!&quot;</p>\n\n<p>\n	İmam; &quot;Bilmez misin&quot; buyurdu, &quot;Her milletin kendine g&ouml;re bir evlilik ilişkisi vardır; b&ouml;ylece zinayı &ouml;nlemiş olurlar kendilerince. Bu durumda (belli bir evlilik kuralına uyan ve evlenme &ouml;rf&uuml;n&uuml; kabul ve icra eden) b&ouml;yle insanların &ccedil;ocuklarına zinazade denilemez! Benden uzak dur artık, bizim dostlarımız b&ouml;ylesine &ccedil;irkin ifadeler kullanmaz!&quot;</p>\n\n<p>\n	Bu uyarıdan sonra kimse bir daha İmam Sadık&rsquo;ın (a.s.) o adamla birlikte y&uuml;r&uuml;d&uuml;ğ&uuml;n&uuml; g&ouml;rmedi.</p>\n\n<h3>\n	D<ins>&acirc;</ins>vette &Ouml;l&ccedil;&uuml;y&uuml; Korumak</h3>\n\n<p>\n	İmam Sadık&rsquo;ın adamlarından olan bir sara&ccedil;&ccedil;ı ş&ouml;yle anlatır: İmam (a.s.) Hire&rsquo;de bulunduğu g&uuml;nlerden birinde benimle birka&ccedil; arkadaşı bir işle vazifelendirmişti. Akşam vakti işimi bitirmiş, yorgun bir halde gelip odamda uzanmıştım. Bu sırada İmam (a.s.) selam verip i&ccedil;eri girdi. Ben hemen doğrulup oturdum; kalkmamamı işaret edip yatağın kenarına oturdu, işimizi sordu, bitirdiğimizi s&ouml;yledim. Bu sırada birilerinden s&ouml;z a&ccedil;ıldı. &quot;Efendim, biz onlarla pek samimi olmuyoruz, &ccedil;&uuml;nk&uuml; bizden farklı inan&ccedil; ve g&ouml;r&uuml;şlere sahipler.&quot; dedim.</p>\n\n<p>\n	İmam; &quot;Onlar bizi sever.&quot; buyurdular, &quot;Sizinle aynı g&ouml;r&uuml;şleri paylaşmadıkları i&ccedil;in mi onlardan uzak durmaktasınız?&quot; Ben; &quot;Evet efendim.&quot; diye cevap verince; &quot;Bizim de &ouml;yle inan&ccedil; ve d&uuml;ş&uuml;ncelerimiz vardır ki sizlerde yok; bu durumda bizim sizden uzak durmamız mı gerekir?!&quot; buyurdular. Ben; &quot;Hayır efendim.&quot; dedim. İmam (a.s.); &quot;Allah Teala&rsquo;nın nezdinde de &ouml;yle hakikatler vardır ki, bizlerde yok; bu durumda Allah Teala bizi kendine yakın bulmayıp da bırakır mı sence?!&quot; Ben; &quot;Vallahi hayır.&quot; dedim, &quot;Artık onlardan uzak durmayacağım efendim.&quot; İmam ş&ouml;yle buyurdular: &quot;M&uuml;sl&uuml;manları sevin, onlardan uzak durmayın. İmanın dereceleri vardır, kimi bir, kimi iki, kimi yedi derece imana sahiptir. Mesela, d&ouml;rt derece imana sahip birinden, yedi derece imana sahip birinin davranışları beklenemez, zaten Allah Teala da insanlara kaldıramayacakları şeyleri vazife kılmamıştır. Şimdi bir misal vereyim sana: Bir M&uuml;sl&uuml;manın komşusu Hıristiyan&rsquo;dı, İslam&rsquo;ı tebliğ edip onun M&uuml;sl&uuml;man olmasını sağladı. Ertesi g&uuml;n erkenden adamın kapısını &ccedil;alıp; &quot;Haydi, abdestini al, sabah namazına gidiyoruz.&quot; dedi. Camiye gidip namazlarını kıldılar. Yeni M&uuml;sl&uuml;man evine d&ouml;nmek isteyince, komşusu; &quot;Otur hele&quot; dedi, &quot;s&uuml;nnetlerle t&acirc;kibatı da yerine getirelim.&quot; Adamcağız oturdu, g&uuml;n ağarıncaya kadar ibadetle meşgul oldular. G&uuml;neş y&uuml;kselince yeni M&uuml;sl&uuml;man kalkmak istedi, ama &ouml;teki yine engel olup; &quot;&Ouml;ğlene bir şey kalmadı.&quot; dedi, &quot;Otur, &ouml;ğleni de kılalım, daha sonra birlikte gideriz.&quot; Adamcağız oturdu. Bu minval &uuml;zere yatsıya kadar camide kalıp b&uuml;t&uuml;n yevmiye namazlarını cemaatle kıldılar ve b&uuml;t&uuml;n s&uuml;nnetleri yerine getirdiler. Ertesi g&uuml;n M&uuml;sl&uuml;man, yine komşusunun kapısını &ccedil;alıp sabah ezanında onu camiye davet edince adamcağız; &quot;Bak arkadaşım!&quot; dedi, &quot;Benim &ccedil;oluk &ccedil;ocuğum var, yoksul biriyim ve &ccedil;alışıp ailemin rızkını temin etmem gerekiyor. Sen sabahtan akşama camide otur ve kendi dinini kendine sakla, sana işi g&uuml;c&uuml; olmayan boş bir adam lazım; ben değil!&quot;</p>\n\n<p>\n	İmam Sadık (a.s.) bu misali anlattıktan sonra; &quot;O adam&quot; buyurdu, &quot;komşusunu iyi niyetle M&uuml;sl&uuml;man etti, ama ibadette aşırıya ka&ccedil;arak yine iyi niyetle, onun bir g&uuml;nde İslam&rsquo;ı terketmesine neden oldu. Her işin bir haddi, bir &ouml;l&ccedil;&uuml;s&uuml; vardır, &ouml;l&ccedil;&uuml;y&uuml; aşmamak gerekir!&quot;</p>\n\n<h3>\n	Emaneti Sahibine Ulaştırmak</h3>\n\n<p>\n	İmam Sadık (a.s.), emanete fevkalade &ouml;nem verir, diğer Ehl-i Beyt İmamları ve ceddi Hz. Resulullah (s.a.a.) gibi, bu konuda hi&ccedil;bir m&uuml;samahada bulunmazdı. Nitekim İmam&rsquo;ın &ccedil;ok g&uuml;vendiği adamlarından biri olan ve aynı zamanda Mansur, Mehdi ve Harun Reşid gibi &uuml;&ccedil; Abbas&icirc; halifesinin de hazinedarlığını yapmış bulunan Abdullah bin Sinan, bir g&uuml;n camide İmam&rsquo;a; &quot;Ey Allah Resul&uuml;&rsquo;n&uuml;n evladı! Bana bırakılan emanetler arasında humus ve zek&acirc;tı verilmeyen mallar da oluyor, onları da olduğu gibi sahiplerine geri mi vereyim?&quot; diye sorduğunda, İmam; &quot;Herkes kendi malından sorumludur.&quot; buyurdu, &quot;Bu, onların vazifesidir; senin vazifense, emaneti geri vermektir. Vallahi melun İbn-i M&uuml;lcem (Hz. İmam Ali&rsquo;nin (a.s.) katili) bile bana bir emanet bıraksa ve ben o emaneti kabul etmiş olsam, emanetini asla alıkoymaz, istediği zaman kendisine geri veririm!&quot;</p>\n\n<h3>\n	Yalnız Allah Rızası İ&ccedil;in Yardım</h3>\n\n<p>\n	İmam Sadık (a.s.), yakınları arasındaki yoksulları da mutlaka koruyup g&ouml;zetir, hatta kendisine gereğince saygı ve h&uuml;rmet g&ouml;stermeyenlere bile yardım elini uzatmayı ihmal etmezdi. İmam&rsquo;ın yakın adamlarından biri şu ilgin&ccedil; hatırasını anlatır:</p>\n\n<p>\n	&quot;Bir g&uuml;n İmam (a.s.), bana bir kese i&ccedil;inde bir miktar para vererek onu Haşim Oğulları&rsquo;ndan falancaya vermemi, ama g&ouml;nderenin kim olduğunu s&ouml;ylemememi tembihledi.</p>\n\n<p>\n	Ben, İmam&rsquo;ın dediğini yapıp parayı Haşim Oğulları&rsquo;ndan olan o M&uuml;sl&uuml;mana ulaştırdım. Adam parayı alınca; &quot;Allah bu adamdan razı olsun!&quot; dedi, &quot;Kim olduğunu bilmiyorum ama, niceden beridir ailemin ge&ccedil;imini o temin ediyor. Halbuki C&acirc;fer bin Muhammed benim akrabam ve madd&icirc; durumu da elverişli, ama bana tek kuruş yardımı dokunmuyor!&quot;</p>\n\n<h3>\n	Akıllı Adam Kimdir?</h3>\n\n<p>\n	Bug&uuml;n d&ouml;rt Ehl-i S&uuml;nnet mezhebinden biri olan Hanef&icirc; mezhebinin imamı Ebu Hanife, İmam Sadık&rsquo;tan (a.s.) ders almıştır. Asıl adı Numan bin Sabit olan Ebu Hanife; &quot;İmam Sadık&rsquo;tan ders aldığım o iki yıl olmasaydı, ben helak olurdum.&quot; demiştir. Bir g&uuml;n İmam onu &ccedil;ağırarak sordu:</p>\n\n<p>\n	-Akıllı adam sence kimdir?</p>\n\n<p>\n	-İyiyle k&ouml;t&uuml;y&uuml; ayırt edebilen kimse akıllıdır.</p>\n\n<p>\n	İmam tebess&uuml;m etti:</p>\n\n<p>\n	-Hayvanlar da iyiyle k&ouml;t&uuml;y&uuml; bir dereceye kadar ayırabiliyorlar; bir hayvana yemek verip onu doyurur ve ona iyi davranırsan, o da sana iyi davranır ve seni sever. Ama bir hayvana eziyet eder de k&ouml;t&uuml; davranırsan, senden hoşlanmaz, hatta saldırır. Demek ki hayvanlar da iyiyle k&ouml;t&uuml;y&uuml; teşhis edebilmektedirler, şu farkla ki onlarda akıl melekesi yoktur.</p>\n\n<p>\n	Ebu Hanife; &quot;O halde akıllı kimdir?&quot; diye sorunca, İmam (a.s.) ş&ouml;yle buyurdular:</p>\n\n<p>\n	-Akıllı kimse, iki iyi veya iki k&ouml;t&uuml; şey arasından daha iyi veya daha k&ouml;t&uuml;y&uuml; teşhis edebilendir. Akıllı insan, &quot;iyi&quot;yi &quot;daha iyi&quot;den; &quot;k&ouml;t&uuml;&quot;y&uuml; de &quot;daha k&ouml;t&uuml;&quot;den ayırır, k&acirc;rlar ve zararlar arasında hangisinin daha k&acirc;rlı, hangisinin daha zararlı olduğunu farkedebilir. Bunu sadece akıllı insan yapabilir işte; hayvanların becerebileceği bir iş değildir bu!</p>\n\n<p>\n	Hel&acirc;l Rızk Elde Etmek İ&ccedil;in &Ccedil;aba G&ouml;stermek</p>\n\n<p>\n	Bir g&uuml;n İmam Sadık&rsquo;a (a.s.), bir M&uuml;sl&uuml;manın evinde oturup b&uuml;t&uuml;n vaktini namaz ve ibadetle ge&ccedil;irdiğini, bu şekilde rızkını Allah&rsquo;tan beklediğini ve akşamları Allah tarafından kendisine rızk g&ouml;nderilmesini istediğini s&ouml;ylediler.</p>\n\n<p>\n	İmam (a.s.); &quot;Onun duası kabul olunmaz.&quot; buyurdu.</p>\n\n<p>\n	Yine bir başka g&uuml;n İmam (a.s.), tanıdığı bir M&uuml;sl&uuml;mana halini sorunca adamcağız; &quot;D&uuml;nyalık peşindeyim efendim; işim g&uuml;c&uuml;m d&uuml;nya olmuş!&quot; dedi. İmam; &quot;D&uuml;nyalığı ni&ccedil;in istiyorsun?&quot; buyurdular. Adam; &quot;&Ccedil;oluk &ccedil;ocuğumun rızkını temin edip namerde muhta&ccedil; olmamak i&ccedil;in, akrabalarım ve yakınlarım arasındaki yoksullara yardımcı olabilmek, ihtiyacı olana infakta bulunabilmek, Allah&rsquo;ın evini ziyaret edebilmek i&ccedil;in.&quot; deyince İmam; &quot;Senin bu istediğin d&uuml;nya değil, ahiretin ta kendisi!&quot; buyurdular.</p>\n\n<p>\n	Fakir bir M&uuml;sl&uuml;man, İmam Sadık&rsquo;a (a.s.) gelip rızk i&ccedil;in duada bulunmasını, kendisinin pek fakir olduğunu s&ouml;yledi. İmam (a.s.); &quot;Asla b&ouml;yle bir duada bulunmam senin i&ccedil;in.&quot; buyurdular. Adam bunun nedenini sorunca; &quot;Zira&quot; buyurdu, &quot;Allah Teala insanoğluna rızk temini i&ccedil;in &ccedil;alışıp &ccedil;aba g&ouml;stermesini emretmiştir. Sense evinde oturup dua vasıtasıyla rızkının gelip sana ulaşmasını istiyorsun, bu olacak şey değildir!&quot;</p>\n\n<p>\n	Evet, bug&uuml;n falan veya filan insanın y&uuml;ksek takva derecesinden s&ouml;z edilirken onun ge&ccedil;imini nasıl sağladığı, etrafındakilere karşı tekebb&uuml;r g&ouml;sterip g&ouml;stermediği, taraftarlarını hizmetk&acirc;r misali kullanmaktan hoşlanıp hoşlanmadığı gibi sorular hi&ccedil; sorulmamakta, soranlar da, &quot;B&uuml;y&uuml;k insanların hikmet ve kerametleri vardır, onların yaptıklarının hikmetinden sual olunmaz!&quot; denilerek hemen terslenmektedir. Ger&ccedil;ek hak aşıkları ise Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a.) s&uuml;nnetiyle ahlaklanmış kimseler olduklarından, kendi işlerini başkalarına yaptırmaktan ar eder, topluluk i&ccedil;inde diğerlerinden beslenen bir parazit değil, başkalarına da yardımcı kesilen, &ccedil;alışkan ve emektar insanlar olduklarını g&ouml;sterirler.</p>\n\n<p>\n	Bir g&uuml;n hac yolculuğundan Medine&rsquo;ye d&ouml;nen M&uuml;sl&uuml;manlardan biri İmam&rsquo;ı ziyarete gitmişti. İmam (a.s.), yolculuklarının nasıl ge&ccedil;tiğini sorunca; &quot;Bizim kervanda &ccedil;ok m&uuml;min ve takvalı bir zat vardı;&quot; dedi, &quot;s&uuml;rekli ibadetle meşguld&uuml;, ne zaman bir yerde konaklayacak olsak, hemen abdest alıp namaza dururdu.&quot;</p>\n\n<p>\n	İmam; &quot;Peki, onun işlerini kim yapıyordu?&quot; diye sorunca, adam; &quot;O s&uuml;rekli ibadetle meşguld&uuml;, işlerini hep biz yapıyorduk.&quot; dedi. İmam; &quot;O halde&quot; buyurdu, &quot;hepiniz ondan daha iyiymişsiniz; siz ondan daha fazla sevap elde etmişsiniz.&quot;</p>\n\n<h3 align=\"center\">\n	İslam&rsquo;da Ruhbanlık Yok!</h3>\n\n<p>\n	İmam Sadık&rsquo;ın (a.s.) d&ouml;nemi, İslam tarihinde &ccedil;eşitli doğu ve batı ekollerinin t&uuml;rediği ve bunlardan etkilenen M&uuml;sl&uuml;man &uuml;mmet arasında t&uuml;rl&uuml; g&ouml;r&uuml;şlerin ortaya &ccedil;ıktığı bir d&ouml;nemdir. Bilhassa Muaviye&rsquo;yle başlayan Roma hayranlığı ve neticede bu hayranlığın getirdiği Helen k&uuml;lt&uuml;r&uuml; Emev&icirc;lerden sonra Abbas&icirc;leri de etkilemiş, Abbas&icirc; halifelerinin batı felsefelerine, &ouml;zellikle de &quot;dinle siyaseti ayıran laik ve s&ouml;m&uuml;r&uuml;c&uuml; Yunan mistisizmi&quot;ne ağırlık veren eserleri hızla Arap&ccedil;a&rsquo;ya terc&uuml;me ettirip piyasaya s&uuml;rmelerine neden olmuştur. İsmi laiklik olmasa da, fiil&icirc; ve pratik anlamda laiklikten başka bir şey olmayan bu k&uuml;lt&uuml;rel dayatmalar İslam&rsquo;ı kendi &ouml;z&uuml;nden saptırmakta ve siyas&icirc; otoriteyi ellerinde tutan egemen halifeler, &quot;dinin siyasete karışmaması gerektiği&quot; şeklindeki telkinlerle M&uuml;sl&uuml;man halkı iktidar ve y&ouml;netim mekanizmasından uzak tutmaya &ccedil;alışmaktaydılar.</p>\n\n<p>\n	Hicret&rsquo;ten yaklaşık y&uuml;z yıl sonra, y&acirc;ni Hicr&icirc; 2. yy.&rsquo;ın başlarında İslam &uuml;mmeti arasında kendilerini &quot;suf&icirc;&quot; olarak adlandıran bir grup meydana &ccedil;ıktı. Bu cemaatin &ouml;zel bir yaşam ve inan&ccedil; tarzı vardı; diğer insanları da bu tarz bir yaşama d&acirc;vet etmekte ve bunu ger&ccedil;ek İslam yolu olarak tanıtmaktaydılar. Onlara g&ouml;re, insanlar d&uuml;nya nimetinden tamamen uzak durmalıydı; iyi giyinmek, iyi yemekler yemek, elverişli evlerde oturmak d&uuml;nya d&uuml;şk&uuml;nl&uuml;ğ&uuml;nden ileri geliyordu; ger&ccedil;ek M&uuml;sl&uuml;man &quot;bir lokma, bir hırka&quot; demeli, kuru ekmekten başka bir şey yememeli, eskimiş yırtık elbiselerden başka bir şey giymemeli, &quot;ashab-ı suffe&quot; gibi sofa altında yaşamalıydı.</p>\n\n<p>\n	O tarihe kadar M&uuml;sl&uuml;manlar arasında bulunmayan bu fikirler, dinle siyasetin ayrı şeylermiş gibi telakki edildiği Hindistan ve Roma k&uuml;lt&uuml;rlerinde vardı, M&uuml;sl&uuml;manlara da bu &uuml;lkelerden yansımıştı. Siyas&icirc;, ekonomik ve sosyal m&uuml;cadeleden yılan insanlar i&ccedil;in hazırlanmış bir tuzak olan bu b&acirc;tıl d&uuml;ş&uuml;nce, &ccedil;ok ge&ccedil;meden s&ouml;z konusu g&uuml;ruh tarafından &quot;din&quot; gibi takdim edilmeye &ccedil;alışıldı. M&uuml;sl&uuml;manı ahl&acirc;k&icirc; ve fıkr&icirc; a&ccedil;ıdan olgunlaştırıp yetiştirmeyi ama&ccedil;layan irf&acirc;n&icirc; &ccedil;alışmalardan &ccedil;ok farklı olan bu d&uuml;ş&uuml;nce okulu, &ccedil;ok ge&ccedil;meden İslam &uuml;mmeti arasında &quot;sorumsuz ve prensipsiz, başıboş ve parazit beleş&ccedil;iler&quot;in peydahlanmasına sebep olmuş, bu da uzun v&acirc;dede M&uuml;sl&uuml;man &uuml;lkelerin gerileyip d&uuml;ş&uuml;ş kaydetmeleri sonucunu doğurmuştu.</p>\n\n<p>\n	Bu okul ve d&uuml;ş&uuml;nce tarzı sadece suf&icirc; olarak tanınan grubu değil, diğer halk kesimlerinden de safdil bir&ccedil;ok insanı etkilemişti. M&uuml;sl&uuml;man halkın sosyal ve ruh&icirc; bir felce uğramasına neden olan bu tasavvuf akımı, giderek &uuml;mmeti b&uuml;t&uuml;n siyas&icirc;, sosyal ve ekonomik hayattan soyutluyor; kitlelerin inzivacı, pasif ve uzlaşmacı tiplere d&ouml;n&uuml;şmesine yol a&ccedil;ıyordu. Hangi isim ve renkle t&uuml;rerse t&uuml;resin, bu b&acirc;tıl d&uuml;ş&uuml;nce tarzıyla m&uuml;cadele edilmeliydi. İmam Sadık (a.s.) d&ouml;neminde vuku bulan bir&ccedil;ok hadise ve İmam&rsquo;ın takındığı tavır, bu b&acirc;tıl eğilim ve ekollere karşı g&uuml;n&uuml;m&uuml;z Ehl-i Beyt dostlarının tavırlarını belirlemesine yardımcı olacaktır.</p>\n\n<p>\n	S&ouml;z konusu d&ouml;nemde t&uuml;reyen suf&icirc;lerin tanınmış liderlerinden biri de &quot;S&uuml;fyan-i Sevr&icirc;&quot; adıyla tanınan bir tasavvuf dervişiydi. Sevr&icirc;, tasavvuf&ccedil;uların Medine&rsquo;deki başkanlarıydı. Bir g&uuml;n İmam Sadık&rsquo;ı (a.s.) ziyarete gittiğinde, İmam&rsquo;ın g&ouml;mleğinin &uuml;zerinden &ccedil;ok ince bir elbise giydiğini g&ouml;rd&uuml;. Hemen itiraz edip; &quot;Bu elbise size yakışmaz!&quot; dedi, &quot;Sizin d&uuml;nyadan tamamen uzak durmanız, takva ve z&uuml;hde girmeniz gerekir!&quot;</p>\n\n<p>\n	İmam (a.s.), ona oturmasını işaret ettikten sonra; &quot;S&ouml;yleyeceklerimi iyi dinle!&quot; dedi, &quot;Eğer iyi dinlersen, hakkı farkedersin, bu hem d&uuml;nyan, hem ahiretin i&ccedil;in iyi olur. Eğer ger&ccedil;ekten bilmeden bu hatalı fikre kapılmışsan ve İslam&rsquo;ın bu konudaki tavrını bilmiyorsan, şimdi s&ouml;yleyeceklerimi dinlemen senin i&ccedil;in pek faydalı ve hayırlı olacaktır; yok, eğer maksadın İslam dinine ve M&uuml;sl&uuml;manlar arasına bidat sokmak ve İslam&rsquo;da olmayan bir d&uuml;ş&uuml;nce ve hayat tarzını yaymaksa, bu durumda s&ouml;zlerimin hi&ccedil;bir etkisi olmayacaktır elbet. Sen, Hz. Resulullah (s.a.a.) ile ashabının, İslam&rsquo;ın ilk d&ouml;nemlerindeki o yoksul hayatların bakarak, M&uuml;sl&uuml;manların kıyamete değin tıpkı o şekilde fakir ve yoksul yaşamaları gerektiği gibi bir d&uuml;ş&uuml;nceye kapılmış olabilirsin. Ama şunu unutma ki, Hz. Resulullah (s.a.a.) ile sahabesinin d&ouml;nemi, İslam&rsquo;ın ilk d&ouml;nemleriydi ve M&uuml;sl&uuml;manlar madd&icirc; a&ccedil;ıdan &ccedil;ok yoksullardı, M&uuml;sl&uuml;man halkın genel &ccedil;oğunluğu, normal g&uuml;nl&uuml;k ihtiya&ccedil;larını bile karşılayamayacak kadar yoksul ve fakirdi. B&ouml;yle bir ortamda Hz. Resulullah&rsquo;ın (s.a.a.) &ccedil;ok daha iyi bir yaşam s&uuml;rd&uuml;rmesi elbette ki d&uuml;ş&uuml;n&uuml;lemezdi. Ama şartların d&uuml;zeldiği ve madd&icirc; sıkıntıların ortadan kalktığı bir ortamda, Allah&rsquo;ın nimetlerinden faydalanmanın herkes i&ccedil;in m&uuml;mk&uuml;n olduğu bir ortamda bu nimetlerden faydalanma hakkına en ziyade sahip olanlar, Allah&rsquo;ın salih ve iyi kullarıdır, fasık ve ahlaksızlar değil; M&uuml;sl&uuml;manlardır, k&acirc;firler ve m&uuml;şrikler değil!</p>\n\n<p>\n	Bende kusur olarak g&ouml;r&uuml;p kınadığın duruma ş&ouml;yle bir dikkat ettin mi? Allah&rsquo;a yemin edirim ki, ben Allah&rsquo;ın nimetlerinden faydalanırken aşırıya ka&ccedil;mamakta; b&uuml;luğ &ccedil;ağıma gelip kendimi bildim bileli malıma başkalarının hakkının karışmamasına, b&ouml;yle bir şey olursa, hemen sahibine ulaşmasına dikkat etmekteyim.</p>\n\n<p>\n	Ey Sevr&icirc;! Ben şu elbiseyi zevkimden veya lezzet duymak i&ccedil;in giymedim; gayem, insanlar arasında horlanmayacak, asgar&icirc; sosyal haysiyetin gerektirdiği giysiyi giymektir.&quot;</p>\n\n<p>\n	İmam (a.s.), bunları s&ouml;yledikten sonra Sevr&icirc;&rsquo;nin elini tutup, ince elbisesinin altındaki giysisine değdirerek; &quot;İşte kendim i&ccedil;in giydiğim şey!&quot; dedi, &quot;Bu sert ve fakirane elbise kendim, onun &uuml;zerinden giydiğim şu ince ab&acirc; da, bizi iyi bir elbiseyle g&ouml;rmek isteyen el &acirc;lem i&ccedil;in!&quot;</p>\n\n<p>\n	Sonra İmam (a.s.), Sevr&icirc;&rsquo;nin elbisesini g&ouml;stererek; &quot;Sen ise tam tersini yapmışsın.&quot; buyurdu, &quot;Sırtındaki dış elbiselerin fakirane ve sert şeyler! B&ouml;ylece ş&ouml;hret kazanıp insanlara pek takvalıymış gibi g&ouml;r&uuml;nmek istiyorsun! Alttan giydiğin ise, pek yumuşak ve latif! Bu da, ikiy&uuml;zl&uuml;l&uuml;k ve riya ettiğini g&ouml;stermiyor mu?!&quot;</p>\n\n<p>\n	Sevr&icirc; ne s&ouml;yleyeceğini şaşırmıştı, mahcup bir halde İmam&rsquo;dan ayrılıp arkadaşlarının yanına gitti, İmam&rsquo;la g&ouml;r&uuml;şmesini anlattı. Arkadaşları; &quot;Bu sefer birlikte gidelim, gereken cevabı biz veririz.&quot; diyerek onu da alıp hep birlikte İmam&rsquo;a gittiler; &quot;Arkadaşımız bizi iyi anlatamamış, bizim delillerimiz var.&quot; dediler. İmam (a.s.) delillerini sorunca, delillerinin Kur&rsquo;an olduğunu s&ouml;ylediler. İmam (a.s.); &quot;Kur&rsquo;an en m&uuml;kemmel delildir, s&ouml;yleyin bakalım, dinliyorum.&quot; buyurdu. S&ouml;zc&uuml;leri; &quot;Bizim tasavvuf inancımız i&ccedil;in dayandığımız iki ayet var.&quot; dedi, &quot;Allah Teala bir ayette sahabeden bir grubu anlatırken; &quot;Kendilerinin ihtiyacı olsa dahi, onları kendilerine tercih ederler. Ancak cimrilikten sakınanlar, kurtuluşa ereceklerdir.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>[1] Bir başka ayette de; &quot;Kendi ihtiya&ccedil;ları olduğu halde, yiyeceklerini fakire, yetime ve esire verirler.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>[2] buyrulmaktadır.&quot;</p>\n\n<p>\n	S&ouml;z buraya varınca, onları dinlemek i&ccedil;in oraya toplanan kalabalıktan biri; &quot;Kendi s&ouml;zlerinize kendiniz de inanmıyorsunuz; hi&ccedil; de o ayetlere uymuyor haliniz!&quot; dedi ve ekledi: &quot;&Ouml;yleyse neden halktan alacağınıza, halka vermiyorsunuz? Sizin şimdiye kadar hi&ccedil;bir yoksula bir şey verdiğiniz g&ouml;r&uuml;lmedi. &Uuml;stelik, halkın size yiyecek ve elbise vermesi i&ccedil;in bunları s&ouml;yl&uuml;yorsunuz, verilen leziz yemekleri de hi&ccedil; reddetmeden yiyorsunuz! O ayetler sizi bağlamıyor mu yoksa?&quot;</p>\n\n<p>\n	Suf&icirc;ler, &ccedil;arşı esnafından olan bu adama ne cevap vereceklerini d&uuml;ş&uuml;n&uuml;rken, İmam (a.s.); &quot;Şimdiik bu lafların sırası değil!&quot; buyurarak Suf&icirc;lere d&ouml;nd&uuml;:</p>\n\n<p>\n	-S&ouml;yleyin bakalım, delilinizi Kur&rsquo;an&rsquo;a dayandırdığınıza g&ouml;re Kur&rsquo;an ayetlerinin muhkem, m&uuml;teşabih, n&acirc;sıh ve mensuhunu da gereğince biliyor musunuz? Bu &uuml;mmetten sapanlar, hep Kur&rsquo;an&rsquo;ı iyi bilmedikleri halde onu delil olarak kullanmaya kalkışanlar olmuştur.</p>\n\n<p>\n	-Bizim bu konuda genel bir bilgimiz var, ama detaylı bir bilgiye sahip değiliz tabii.</p>\n\n<p>\n	-B&uuml;t&uuml;n mesele de bu ya! İnsanların &ccedil;ok iyi bilmedikleri konularda fikir y&uuml;r&uuml;tmesi el&icirc;m sonu&ccedil;lar doğuruyor. Hem, hadis konusu da tıpkı Kur&rsquo;an gibidir; &ouml;zel bir ilmi ve &ouml;zel y&ouml;ntemleri vardır. Bunları &ccedil;ok iyi bilmeyenlerin bu konulara girmemesi gerekir.</p>\n\n<p>\n	Bana okuduğunuz ayetlere gelince; o ayetler, Allah&rsquo;ın nimetlerinden faydalanmayı haram kılmıyor ki. Bu ayetler fedak&acirc;rlık, bağış, ihsan ve ikramla ilgili ayetlerdir. Belli bir d&ouml;nemde kendilerine ait bir malı başkalarına bağışlayan belli bazı insanlardan s&ouml;z edilmektedir ki, kendilerine ait olan bu malları bağışlamamış olsalardı, g&uuml;nah işlemiş veya hatalı davranmış sayılmayacaklardı. Y&acirc;ni, bağıştan ibaret bir durum s&ouml;z konusudur; Allah Teala onlara; &quot;O malları bağışlayın.&quot; buyurmadığı gibi, bağışlamamalarını da emretmiş değildir. Onlar, sırf insanca bir duyguyla davranmış ve kendileri sıkıntıda oldukları halde, başkalarına yardım ve ihsanda bulunmuşlardır. Allah Teala onların ecir ve &ouml;d&uuml;l&uuml;n&uuml; verecektir elbet!</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu ayet, sizin kastettiğiniz m&acirc;naya delil teşkil etmiyor. Siz, &quot;Allah&rsquo;ın insanlara vermiş olduğu hel&acirc;l nimetleri insanlar kullanmasın.&quot; diyorsunuz, halbuki bu ayet b&ouml;yle bir şeyden bahsetmiyor.</p>\n\n<p>\n	Onlar o g&uuml;n b&ouml;yle bir bağış ve ihsanda bulundular. Ama daha sonra Allah Teala&rsquo;dan bu gibi durumlarda nasıl davranılması gerektiğine dair a&ccedil;ıklayıcı bir emir geldi ve bu işin haddi hududu belirleniverdi. Bu emir ve h&uuml;k&uuml;m inince, onların ameli nesh olunmuştur. Bu nedenle de bizim &ouml;l&ccedil;&uuml; olarak onların amelini değil, ondan sonra inip duruma a&ccedil;ıklık getiren ayet-i kerimeyi almamız gerekir.</p>\n\n<p>\n	Allah Teala, m&uuml;minlerin vaziyetini ıslah edip durumlarını d&uuml;zeltmek i&ccedil;in sonsuz rahmeti gereğince bu h&uuml;km&uuml; indirdi ve bir insanın kendisini ve ailesini sıkıntıya d&uuml;ş&uuml;rme pahasına elinde avucunda olanı başkalarına bağışlamasını yasakladı. Zira b&ouml;yle bir ailenin fertleri arasında zayıf ve yaşlı insanlar olabilir, onlar fazla sıkıntıya katlanamayabilirler. Ben, elimdeki tek yiyecek olan bir dilim ekmeği başkasına verirsem, kendi ailemi a&ccedil;lıktan, &ccedil;ok k&ouml;t&uuml; duruma d&uuml;ş&uuml;rm&uuml;ş olmaz mıyım? Bu nedenledir ki Allah Resul&uuml;; &quot;Elinde birka&ccedil; hurma, birka&ccedil; ekmek veya biraz parası olup da bunları bağışlamak isteyen biri, herkesten &ouml;nce kendi anne babasına bağışlamalıdır onları. Ana babadan sonra kendisi ve ailesi gelir; &uuml;&ccedil;&uuml;nc&uuml; sıradakiler ise akrabaları, yakınları ve m&uuml;min din kardeşleridir; ancak b&uuml;t&uuml;n bunlardan sonra sıra başkalarına gelir.&quot; buyurmaktadır. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi başkaları en son sırada yer almaktadır. Allah Resul&uuml;, Ensar&rsquo;dan fakir bir M&uuml;sl&uuml;manın &ouml;ld&uuml;ğ&uuml;n&uuml;, ama b&uuml;t&uuml;n malını Allah yolunda başkalarına infak edip ardında kimsesiz bir aile bıraktığını duyunca; &quot;Eğer bu durumu daha &ouml;nce bana bildirmiş olsaydınız, onun M&uuml;sl&uuml;man mezarlığına g&ouml;m&uuml;lmesine izin vermezdim.&quot; buyurdular, &quot;Malını başkalarına bağışlayıp gitti ve geride, şuna buna el a&ccedil;mak zorunda kalacak yetimlerini yoksul bıraktı!&quot;</p>\n\n<p>\n	Babam İmam B&acirc;kır (a.s.), ceddim Hz. Resulullah&rsquo;tan (s.a.a.) şu hadisi naklederdi: &quot;İnfakta bulunacağınız zaman daima &ouml;nce kendi ailenizden başlayın; yakınlık derecesine g&ouml;re; kim daha yakın akrabaysa, &ouml;nce o gelir.&quot;</p>\n\n<p>\n	İmam Sadık (a.s.) bu hadisi aktardıktan sonra; &quot;Kaldı ki&quot; buyurdu, &quot;Allah Teala da sizin şu fikir ve yaşam tarzınızı kınamakta ve; &quot;Rahman&rsquo;ın kulları, &hellip; infak ve bağışta bulunduklarında ne savurganlık, ne de cimrilik ederler; ikisinin ortası bir yol izlerler.&quot;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>[3]</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, daha bir&ccedil;ok ayette aynı tavsiyede bulunmakta, infak ve bağışta aşırı gitmeyi yasaklanmaktadır. Kur&rsquo;an, insana elinde avcunda bulunan her şeyi başkalarına infak edip kendisinin yoksul kalmasını ve sonra da Allah&rsquo;a el a&ccedil;ıp; &quot;Ya Rabbim! Bana rızk ulaştır.&quot; diye dua etmesini değil, dengeli ve &ouml;l&ccedil;&uuml;l&uuml; davranmasını emretmektedir. B&ouml;yle bir dua, Allah indinde asla kabul edilmez; zira Hz. Resulullah (s.a.a.) ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&quot;Allah Teala şu insanların duasını kabul etmez:</p>\n\n<p>\n	1- Anne babasının k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; isteyenin bu duası kabul olmaz.</p>\n\n<p>\n	2- Hi&ccedil;bir şahit ve senet tutmaksızın başkasına bor&ccedil; verip parasını geri alamayanın da bu m&uuml;şk&uuml;l&uuml;n&uuml;n halli yolundaki duası kabul g&ouml;rmez. &Ccedil;&uuml;nk&uuml; o kendi elleriyle &ccedil;&ouml;z&uuml;m yolunu kapamış ve şahit tutup senet ve imza almaksızın malını başkasına teslim etmiştir.</p>\n\n<p>\n	3- Karısının şerrinden kurtulmak i&ccedil;in dua edenin de duası reddedilir. &Ccedil;&uuml;nk&uuml; bu işin &ccedil;&ouml;z&uuml;m&uuml; de insanın kendi elindedir; eğer karısı ger&ccedil;ekten ge&ccedil;imsizlik ediyorsa, onu boşayabilir.</p>\n\n<p>\n	4- Evinde oturup hi&ccedil; &ccedil;alışmadan Allah&rsquo;tan rızkını isteyenin duası kabul edilmez. Zira Y&uuml;ce Allah, bu cahil ve hırslı kuluna; &quot;Ey kulum!&quot; der, &quot;Sana hareket imk&acirc;nı vermedim mi? Sağlam bir v&uuml;cut vermedim mi? G&ouml;z, kulak, el, ayak vb. organlarınla ne yapıyorsun? Neden aklını ve v&uuml;cudunu &ccedil;alıştırmıyorsun? B&uuml;t&uuml;n bunları boşuna vermedim sana! Bu organların ş&uuml;kr&uuml;, onları gereğince &ccedil;alıştırmandır. Ben sana her şeyi vermiş durumdayım, sen hareket edersen, ben bereket veririm; başkalarına y&uuml;k olmamak i&ccedil;in &ccedil;alışmanı isterim. Senin vazifen &ccedil;alışıp emek sarfetmek ve elinden gelen gayreti g&ouml;stermektir; gerisi benim takdirime kalmıştır; rızkının artması veya artmamasını bana bırakmalı, ama sen elinden geldiğince &ccedil;alışıp emek sarfetmelisin.&quot;</p>\n\n<p>\n	5- Allah Teala&rsquo;nın, kendisine bol bol mal m&uuml;lk verdiği halde savurgan davranıp ona buna dağıtan veya har vurup harman savuran bir kul da Allah&rsquo;tan rızık dilerse, bu dua kabul edilmez. Zira Allah Teala; &quot;Ben sana mal m&uuml;lk vermedim mi?&quot; der, &quot;Savurganlık yapmamanı, dengeli davranmanı &ouml;ğ&uuml;tlemedim mi? Bağış ve ihsanda bile &ouml;l&ccedil;&uuml;l&uuml; olmanı istemedim mi?&quot;</p>\n\n<p>\n	6- Yakınlarını ve yoksulları g&ouml;r&uuml;p g&ouml;zetmeyi bırakan veya bu doğrultuda bir duada bulunanın (hi&ccedil;bir) duası kabul edilmez.&quot;</p>\n\n<p>\n	Allah Teala, Kur&rsquo;an-ı Kerim&rsquo;de Peygamberine, ihsan ve bağışta bulunmanın yolunu yordamını &ouml;ğretmiştir. Peygamber-i Ekrem&rsquo;in (s.a.a.) evine bir miktar altın getirildi; Peygamber, bu altınların bir g&uuml;n bile evinde kalmasını istemediğinden tamamını fakirlere dağıttı. Ertesi g&uuml;n pek fakir bir adam kapısını &ccedil;alıp da ısrarla yardım istediyse de Hz. Peygamber (s.a.a.) ona verecek hi&ccedil;bir şey bulamadı ve bu y&uuml;zden kendisi de pek rahatsız oldu, pek h&uuml;z&uuml;nlendi. İşte bu sırada şu ayet-i kerime nazil oluverdi: &quot;Ne elini boynuna as (ne cimrilik et), ne de elini b&uuml;sb&uuml;t&uuml;n a&ccedil; (elinde avucunda hi&ccedil;bir şey kalmayacak şekilde savurganlık yap)! &Ccedil;&uuml;nk&uuml; o zaman (fakirlere verecek hi&ccedil;bir şeyin kalmayacağından, fakirler sana el a&ccedil;tıklarında) kınanır, hasret &ccedil;ekersin.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>[4]</p>\n\n<p>\n	Evet, Allah&rsquo;ın Kitabı ve Resul&uuml;&rsquo;n&uuml;n hadislerinde ge&ccedil;en hakikatlerdir bunlar. İman sahibi olanlar, bunların hakkaniyetinde elbette ki ş&uuml;pheye kapılmaz.</p>\n\n<p>\n	Ebu Bekir &ouml;l&uuml;m d&ouml;şeğindeyken malı konusunda vasiyette bulunması istendiğinde; &quot;Beşte birini infak edin, gerisi miras&ccedil;ılarımın olsun.&quot; dedi. &Ouml;l&uuml;m d&ouml;şeğindeki adam, malının &uuml;&ccedil;te birini bile infak edebilir; o da eğer bunu bilseydi, hakkının tamanını kullanır ve &uuml;&ccedil;te birinin infak edilmesini vasiyet ederdi.</p>\n\n<p>\n	Takva ve z&uuml;hd sahipleri olarak tanıyıp pek saygı duyduğunuz Selman ile Ebuzer de b&ouml;yleydi.</p>\n\n<p>\n	Selman beyt&uuml;lmalden yılık hissesini aldığında bir yıllık erzak ve ihtiyacını temin ederdi. &quot;Bunca takvana rağmen yıllık ihtiyacını mı d&uuml;ş&uuml;n&uuml;yorsun?! Ya &ouml;l&uuml;rsen?!&quot; diye soranlara; &quot;Ya &ouml;lmezsem?!&quot; diye cevap vermiş ve ş&ouml;yle demiştir: &quot;Neden hayata hep olumsuz yanından yaklaşıyorsunuz siz?! &Ouml;l&uuml;m kadar, yaşama ihtimalim de yok mu? Bilmez misiniz ki insanoğlunun nefsi zayıftır; ge&ccedil;imi temin edilmeyecek olursa, Rabbine kullukta gevşek davranır, canlılık ve neşesini yitirir; ama ihtiya&ccedil;ları temin edilecek olursa, insanın nefsi yatışıverir.&quot;</p>\n\n<p>\n	Ebuzer&rsquo;in de birka&ccedil; devesi vardı; onların s&uuml;t&uuml;n&uuml; sağar, ihtiyacı olduğu veya misafiri geldiğinde develerinden birini kesip pişirirdi. S&uuml;t&uuml; veya eti başkalarına infak etmek istediği zaman ise ikiye ayırır, başkalarına verdiği kadar kendisi i&ccedil;in de alıkoyardı.</p>\n\n<p>\n	Onlardan daha zahid kim vardı? O ikisi hakkında Hz. Peygamberimizin neler buyurduğunu hepiniz bilirsiniz. Onlar, z&uuml;hd ve takvanın gereği olarak hi&ccedil;bir zaman mallarının tamamını infak etmediler; sizin gibi insanlara; &quot;Elinizde avucunuzda ne varsa, hepsini başkalarına dağıtın, kendinizi ve ailenizi sıkıntıya d&uuml;ş&uuml;r&uuml;n.&quot; demediler asla!</p>\n\n<p>\n	Babam vasıtasıyla ceddim Resulullah&rsquo;tan (s.a.a.) ulaşan şu hadise &ccedil;ok dikkat edin: &quot;D&uuml;nyanın en şaşılacak şeyi m&uuml;minin halidir; v&uuml;cudu lime lime edilse, hayır ve saadettir onun i&ccedil;in; keza b&uuml;t&uuml;n d&uuml;nyanın serveti ona verilecek olsa, yine onun i&ccedil;in hayır ve saadettir.&quot;</p>\n\n<p>\n	Bu hadiste de a&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, Hz. Resulullah (s.a.a.) bize; &quot;M&uuml;min ille de fakir olmalıdır.&quot; demiyor, &quot;M&uuml;minin hayrı ve saadeti, yoksul olmasındadır.&quot; demiyor; &ccedil;&uuml;nk&uuml; m&uuml;minin hayrı onun imanlı bir ruh taşıması ve inan&ccedil;lı olmasındadır, başka bir şeyde değil. M&uuml;min ister zenginlik, ister fakirlik i&ccedil;inde olsun, her hal&uuml;k&acirc;rda kendisinin i&ccedil;inde bulunduğu duruma g&ouml;re birtakım sorumlulukları olduğunu bilir ve her iki halde de inan&ccedil;ları nasıl gerektiriyorsa, &ouml;yle davranır. M&uuml;minin hali bu y&uuml;zden, en şaşılacak haldir işte! Varlık da, yokluk da onun i&ccedil;in birdir, her iki durum da onun i&ccedil;in hayır ve saadettir.</p>\n\n<p>\n	Bilmem bu anlattıklarım yeter mi size; yoksa yine anlatmamı mı istersiniz?</p>\n\n<p>\n	Sustuklarını g&ouml;r&uuml;nce ş&ouml;yle buyurdular:</p>\n\n<p>\n	-İslam&rsquo;ın ilk yıllarında cihadın kanunu neydi biliyor musunuz? Her M&uuml;sl&uuml;man, on k&acirc;fire bedel olmalı, bir M&uuml;sl&uuml;man on k&acirc;fire karşı savaşabilmeliydi. Bunu yapmazsa, su&ccedil; ve hata işlemiş olurdu. &Ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;manlar sayıca &ccedil;ok azdı o g&uuml;nlerde. Ama zamanla M&uuml;sl&uuml;manların sayısı ve imk&acirc;nları artınca, Allah Teala, sonsuz rahmet ve merhametiyle bu kuralı değiştirdi ve; &quot;Bundan sonra her M&uuml;sl&uuml;man sadece iki k&acirc;fire karşı savaşmak ve iki k&acirc;fire bedel olmakla m&uuml;kelleftir, daha fazlasına değil.&quot; buyurdu.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>[5]</p>\n\n<p>\n	Meseleyi daha iyi kavrayabilmeniz i&ccedil;in bir de İslam hukuku ve İslam yargı kurallarından bir &ouml;rnek vereyim: Farzediniz ki sizden biri mahkemede eşinin nafakasını temin etmekle y&uuml;k&uuml;ml&uuml; kılındı. Ne yaparsınız o zaman? &quot;Efendim, ben d&uuml;nyadan elini eteğini &ccedil;ekmiş bir m&uuml;minim; eşimin nafakasını temin edemem.&quot; mi dersiniz? Mahkeme b&ouml;yle bir &ouml;zr&uuml; ge&ccedil;erli kabul eder mi sahi? Dahası, &quot;Eşinin ge&ccedil;imini temin edip nafakasını vermekle m&uuml;kellefsin.&quot; diyen kadı efendi, sizce &acirc;dil mi davranmıştır, yoksa zalimcesine bir h&uuml;k&uuml;m m&uuml; vermiştir?</p>\n\n<p>\n	Eğer, zalimane bir h&uuml;k&uuml;m vermiştir, derseniz, haksızlık etmiş ve b&uuml;t&uuml;n İslam &uuml;mmetine zulmetmiş olursunuz; yok eğer, doğru h&uuml;k&uuml;m vermiştir, diyorsanız, o zaman sizin tuttu</p>\n\n<p>\n	rduğunuz bu gidişat yanlış ve b&acirc;tıl demektir. (&Ccedil;&uuml;nk&uuml; eşinizin nafakası bir tarafa, kendi nafakanızı bile temin etmiyorsunuz siz.)</p>\n\n<p>\n	Bir diğer mesele de M&uuml;sl&uuml;manın farz veya m&uuml;stehap olan bazı infaklarla y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;d&uuml;r: Mesela zek&acirc;t veya keffaret vermesi gerekebilmektedir. Eğer m&uuml;minler sizin iddia ettiğiniz gibi fakir olmalılarsa ve z&uuml;hd&uuml;n anlamı yoksulluk ise, zek&acirc;t ile keffaret ni&ccedil;in ve kime verilmek i&ccedil;in farz edilmiştir o zaman?! Altın, g&uuml;m&uuml;ş, koyun, deve, inek, hurma, kuru &uuml;z&uuml;m vb. şeylere farz olan zek&acirc;t nedir o halde?! Bu zek&acirc;tların farz edilmiş olmasının nedeni, yoksul M&uuml;sl&uuml;manların yoksulluktan kurtarılması değil midir?! Bu da, İslam dininin insanları yoksulluğa değil, d&uuml;nya nimetlerini doğru bir şekilde kullanmaya teşvik ettiğini g&ouml;stermiyor mu?! Eğer İslam&rsquo;ın insanı eğitip yetiştirmedeki nihai amacı onu fakirleştirip d&uuml;nya malından tamamen soyutlamaksa, bu durumda fakirliğin en b&uuml;y&uuml;k din&icirc; saadet olması gerekir ki, o zaman y&uuml;ce İslam dininin onları bu saadetten mahrum edip de kendilerine zek&acirc;t ve keffaret verilmesi gerektiği gibi bir durumdan s&ouml;z etmemesi, fakir m&uuml;minlerin de bu b&uuml;y&uuml;k saadetten (fakirlikten) kurtulmaya &ccedil;alışmamaları icap ederdi.</p>\n\n<p>\n	Doğrusu siz pek yanlış bir yol &uuml;zeresiniz; insanları pek b&acirc;tıl bir yaşam tarzına &ccedil;ağırıyorsunuz. Bu b&acirc;tılda olmanızın sebebiyse, Allah&rsquo;ın Kitabı ve Resul&uuml;&rsquo;n&uuml;n hadislerini gereğince bilmemeniz, &acirc;lim olmadığınız bu ilimlerde fikir y&uuml;r&uuml;tmeye kalkışmanızdır.</p>\n\n<p>\n	Sizler, Kur&rsquo;an&rsquo;ın hikmetlerle dolu şaşırtıcı ayetleri &uuml;zerinde d&uuml;ş&uuml;nm&uuml;yor, tefekk&uuml;r ve tedebb&uuml;r etmiyorsunuz. H&uuml;km&uuml; kalan emir (n&acirc;sıh) ile h&uuml;km&uuml; kaldırılan emir (mensuh), muhkem ile m&uuml;teşabih arasındaki farkı bilmiyor, neyin yapılması, neyin yapılmaması gerektiğini teşhis edemiyorsunuz.</p>\n\n<p>\n	Hz. S&uuml;leyman&rsquo;ın (a.s.) Allah Teala&rsquo;dan &quot;kimseye nasip olmayan ve olmayacak olan bir m&uuml;lk&uuml;&quot; istemesine ne dersiniz? Allah Teala da b&ouml;yle bir m&uuml;lk&uuml; verdi ona. Hz. S&uuml;leyman&rsquo;ın (a.s.) hak dışında bir şey istemeyeceğini de bilirsiniz. Ne Allah Teala, Kur&rsquo;an&rsquo;da onun bu isteğini kınamış, ne de bug&uuml;ne değin bir tek m&uuml;min bu dilği ayıplamıştır.</p>\n\n<p>\n	Hz. Yusuf&rsquo;un (a.s.) hik&acirc;yesi de b&ouml;yledir. Padişaha; &quot;Hazineleri ve &uuml;lke ekonomisini bana bırak; ben hem g&uuml;venilirim, hem bu işi iyi bilirim.&quot; diyor. Bu işte &ouml;ylesine yetenek g&ouml;sterdi ki, &uuml;lkenin Mısır&rsquo;dan Yemen&rsquo;e kadarki kısmının y&ouml;netimi tamamen ona bırakıldı. Burada da ne Yusuf&rsquo;un isteği hakka aykırıdır, ne de Allah Teala onu bu isteğinden dolayı kınamıştır.</p>\n\n<p>\n	Z&uuml;lkarneyn&rsquo;in (a.s.) kıssası da b&ouml;yledir. O Allah&rsquo;ı, Allah da onu severdi. D&uuml;nya m&uuml;lk&uuml; onun hizmetine verildi ve doğudan batıya b&uuml;t&uuml;n d&uuml;nyaya egemen oldu.</p>\n\n<p>\n	Ey suf&icirc;ler g&uuml;ruhu! Bu b&acirc;tıl yolu bırakın. Kendinizden h&uuml;k&uuml;m &ccedil;ıkarmayın. Bilmediğiniz konulara karışmayın. N&acirc;sıhla mensuhu, muhkemle m&uuml;teşabihi, hel&acirc;lle haramı birbirinden ayırabilmeyi &ouml;ğrenin. Bu sizin i&ccedil;in hem daha kolay, hem daha hayırlıdır, hem de cehaletten de uzaktır. Cehaletin taraftarı &ccedil;ok, ilmin taraftarı pek az olsa da cehaleti bırakın. Allah Teala&rsquo;nın şu buyruğunu unutmayın: &quot;Her bilgi sahibinin &uuml;st&uuml;nde bir bilen vardır.&quot;<em>(Tuhefu&#39;l-Ukul s. 711)</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>[6]</p>\n\n<p>\n	İlmi Madeninden Alanlar</p>\n\n<p>\n	B&uuml;t&uuml;n Ehl-i Beyt İmamları gibi İmam Sadık (a.s.) da ilmi m&acirc;deninden almıştı. İnsanoğlunun d&uuml;nya ve ahiretiyle ilgili hi&ccedil;bir soru yoktu ki, Ehl-i Beyt İmamlarına sorulduğunda cevapsız kalmış olsunlar.</p>\n\n<p>\n	Bir g&uuml;n bir M&uuml;sl&uuml;man, dehşet i&ccedil;inde İmam Sadık&rsquo;a (a.s.) gelip g&ouml;rd&uuml;ğ&uuml; bir r&uuml;yayı anlattı: &quot;Korkun&ccedil; bir r&uuml;ya g&ouml;rd&uuml;m;&quot; dedi, &quot;tahtadan bir adam, yine tahtadan bir at &uuml;zerinde bana yaklaşıyor, elindeki kocaman kılıcı korkun&ccedil; bir şekilde sallıyordu; beni &ouml;ld&uuml;rd&uuml; &ouml;ld&uuml;recek gibiydi. R&uuml;yamın tabirini s&ouml;yleyebilir misiniz?&quot;</p>\n\n<p>\n	İmam (a.s.); &quot;Sen zengin bir tanıdığının malını elinden almayı planlıyorsun.&quot; dedi, &quot;Seni yaratan Rabbinden kork ve bu &ccedil;irkin emelden vazge&ccedil;!&quot;</p>\n\n<p>\n	Adam neye uğradığını şaşırmıştı; &quot;Allah da bilir ki doğru s&ouml;yl&uuml;yorsun!&quot; dedi, &quot;Siz ger&ccedil;ekten de ilmi m&acirc;deninden almışsınız. Evet, komşumun &ccedil;ok g&uuml;zel bir tarlası var, ama paraya ihtiyacı olduğundan hemen satmak zorunda. Benden başka m&uuml;şterisi olmadığından tarlasını yok pahasına elinden kapmak istiyordum.&quot;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:17\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:17\">[1]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:17\">[1]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:17\">- Haşr/9. </ins></p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:26\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:26\">[2]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:26\">[2]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:26\">- Dehr/8.</ins></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:49\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:49\">[3]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:49\">[3]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T10:49\">- Furkan/67.</ins></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:14\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:14\">[4]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:14\">[4]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:14\">- İsr&acirc;/29.</ins></p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\">[5]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\">[5]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\">- Enfal Suresi</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T18:07\">&rsquo;</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:41\">nin</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\"> 65 ve 66. ayetler</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:41\">in</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T11:40\">e işaret edilmektedir.</ins></p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:17\"><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:17\">[6]</ins></ins></a><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:17\">[6]</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:17\">- Y</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:18\">u</ins><ins cite=\"mailto:NIHAT%20IDIL\" datetime=\"1998-06-11T17:17\">suf/76.</ins></p>\n	</div>\n</div>','İmam Câfer Sadık (a.s.)’ın  Hayatından Dersler','','publish','closed','open','','imam-cafer-sadik-a-s-in-hayatindan-dersler','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2872',0,'post','',0),(2873,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	Hikmetin alameti d&uuml;ş&uuml;ncedir.</p>\n\n<p>\n	Hikmetin bineği tevazudur.</p>\n\n<p>\n	Ailesine ve kardeşlerine iyi davranan kimsenin &ouml;mr&uuml; uzun olur.</p>\n\n<p>\n	En değerli insan d&uuml;nyaya hi&ccedil; değer vermeyen kimsedir.</p>\n\n<p>\n	Akıllı insan eğilimli bile olsa yalan s&ouml;ylemez.</p>\n\n<p>\n	D&uuml;nya sarayı&nbsp; deniz gibidir ve susuz insan ondan nekadar i&ccedil;erse i&ccedil;sin daha da susar.</p>\n\n<p>\n	Dindar insanlarla meşveret d&uuml;nya ve ahiretin asaletidir.</p>\n\n<p>\n	D&uuml;ş&uuml;nce ve tedbir hayatın yarısının bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<p>\n	Herkes herg&uuml;n kendi amellerinin hesabını yapmazsa bizden değildir.</p>\n\n<p>\n	&Ouml;fke k&ouml;t&uuml;l&uuml;ğ&uuml;n anahtarıdır.</p>\n\n<p>\n	En kamil m&uuml;min, m&uuml;minlerin en ahl&acirc;klısıdır.</p>\n\n<p>\n	İmam Musa K&acirc;zım (as) Hakkında Rivayetler</p>\n\n<p>\n	Vasiyet</p>\n\n<p>\n	Hişam bin Hukkam&rsquo;a İmam Musa K&acirc;zım (as)&#39;ın vasiyeti ş&ouml;yleydi: Bir kimse toplantıda oturduğu zaman şu &uuml;&ccedil; huya (karaktere)&nbsp; sahip olmazsa aptaldır:</p>\n\n<p>\n	&nbsp;1- Nezaman soru sorsalar cevap veren,</p>\n\n<p>\n	&nbsp;2-İnsanların s&ouml;yleyecek birşey bulamadığı zaman konuşan kimse,</p>\n\n<p>\n	&nbsp;3- Toplantının yararına olmayan g&ouml;r&uuml;ş bildirmesi.</p>\n\n<h2>\n	İnsanların İlmi</h2>\n\n<p>\n	İmam Musa K&acirc;zım (as) ş&ouml;yle buyuruyor: İnsanların ilmini d&ouml;rt şeyde buldum. Birincisi Allah&rsquo;ı tanıması. İkincisi senin i&ccedil;in ne yaptığı bilmen. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; senden ne istediğini bilmen. D&ouml;rd&uuml;nc&uuml;s&uuml; seni dinden neyin &ccedil;ıkaracağını bilmendir.</p>\n\n<h2>\n	G&uuml;nlerin Değeri</h2>\n\n<p>\n	T&uuml;m masumlar ve temiz imamlar g&uuml;nlerin ve zamanın değeri &uuml;zerinde durmuşlardır. İmam Musa K&acirc;zım (as) vaazlarında şunu hatırlatmaktadır: İki g&uuml;n&uuml; aynı olan kimse ziyandadır. İkinci g&uuml;n&uuml; ilk g&uuml;n&uuml;nden k&ouml;t&uuml; olan kimse melundur. Kendisinde fazlalık g&ouml;rmeyeneksiklik i&ccedil;erisindedir ve eksikliğie doğru giden i&ccedil;in &ouml;l&uuml;m yaşamdan daha iyidir.</p>\n\n<h2>\n	M&uuml;kemmel &Ouml;rnek</h2>\n\n<p>\n	Hakikatı arayan insanlar i&ccedil;in İmam Musa K&acirc;zım (as) m&uuml;kemmel bir &ouml;rnektir. Onur, cesaret, c&ouml;mertlik gibi sıfatlara sahip idi. Kendi zamanında en dindar en bilgili kişiydi. Bu vasıflarıyla her zaman Allah korkusundan ağır tehecc&uuml;d ve ibadetle meşg&uuml;ld&uuml;.</p>\n\n<p>\n	&nbsp;İmam&rsquo;ın İlmi</p>\n\n<p>\n	Aynı halde İmam Musa K&acirc;zım (as) b&uuml;y&uuml;kbabası ve temiz ecdadının faziletleri ve ilimiyle s&uuml;slenmişti. D&uuml;ş&uuml;n&uuml;rlerin ve ravilerin pek &ccedil;oğu ondan rivayetler getirmişlerdir. Bilimin &ccedil;eşitli kollarında- dini ve dini olmayan bilimler- ondan aydınlatıcı ve yol g&ouml;sterici rivayetler kalmıştır.</p>\n\n<h2>\n	İmam&rsquo;ın Duası</h2>\n\n<p>\n	İmam Musa Kazım (as)&rsquo;ın &ccedil;ok fazla okuduğu dualardan bir tanesi ş&ouml;yleydi:</p>\n\n<p>\n	&laquo;اللّهُم اِنّي اَسئَلُکَ الراحَه عِندَالمَوتِ وَالْعَفوِ عِندَالحِساب</p>\n\n<p>\n	İmam t&uuml;m bu dindarlığı, takvası ile Allah&rsquo;ın huzurunda t&ouml;vbe ederek bağışlanma diliyor nasıl oluyorda biz insanlar gaflet i&ccedil;inde olabiliyor işlerimizin ve &ccedil;alışmalarımızın sonu&ccedil;larından korkmuyoruz.</p>','İmam Musa Kâzım (as)\'dan Rivayetler','','publish','closed','open','','imam-musa-kazim-asdan-rivayetler','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2873',0,'post','',0),(2874,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h2>\n	İmam Kazım&rsquo;ın İsim, Lakap ve Soyu</h2>\n\n<p>\n	Bu y&uuml;ce şahsiyetin şerif ismi, Cafer oğlu Musa&rsquo;dır. Cafer Muhammed Bakır&rsquo;ın oğlu, Muhammed Bakır Ali&rsquo;nin (Zeyn&uuml;labidin) oğlu, Ali H&uuml;seyin&rsquo;in oğlu, H&uuml;seyin Ali&rsquo;nin oğlu ve Ali de Ebu Talib&rsquo;in (a.s) oğludur.[2] İmam Kazım (a.s) Sefer ayının yedisinde hicri 128 yılında cumartesi g&uuml;n&uuml; Mekke ve Medine arasında yer alan &ldquo;Ebva&rdquo; k&ouml;y&uuml;nde d&uuml;nyaya geldi ve meşhur g&ouml;r&uuml;şe g&ouml;re 183 veya 181, 186, 188 yılında Harun Reşit&rsquo;in zindanında zehirlenip şahadete erdi. Bağdat&rsquo;ın batı yakasında Kureyş Mezarlığı diye meşhur olan bir mezarlıkta toprağa verildi. Elbette bug&uuml;n o b&ouml;lgenin adı Kazımeyn şehridir. Şeyh Mufid ş&ouml;yle demektedir: Bu mezarlık ge&ccedil;mişte Beni Haşim, kabile reisleri ve eşrafın defnedildiği yer idi. İmamın (a.s) annesi adı End&uuml;l&uuml;sl&uuml; Hamide&rsquo;dir. İlamu&rsquo;l-Veri kitabında nakledildiği &uuml;zere İmam Kazım&rsquo;ın annesinin adı, Hamide Berberiye veya Hamide Musaffa&rsquo;dır. Ama Menakib kitabında Said Berberi kızı Hamide Musaffa &ldquo;Lulu&rdquo; k&uuml;nyesiyle Musa b. Cafer&rsquo;in (a.s) annesi olarak zikredilmiştir.[3] Abd&uuml;ssalih, Kazım, Sabır ve Emin İmam Kazım&rsquo;ın lakaplarındandır. Şeyh Mufid ş&ouml;yle demektedir: Eba İbrahim, Eba&rsquo;l-Hasan ve Eba Ali İmam Musa Kazım&rsquo;ın k&uuml;nyelerindendir. Bazıları Ebu&rsquo;l-Hasan-i Evvel, Ebu&rsquo;l-Hasan-i Sani, Ebu İbrahim, Ebu Ali ve Ebu İsmail&rsquo;i de onun k&uuml;nyeleri olarak nakletmişlerdir.[4] Musa b. Cafer (a.s) d&ouml;neminin en meşhur şairi, İmama ilgi duyan ve kendisiyle irtibatlı olan Seyid Hamiri&rsquo;dir. [5]</p>\n\n<h2>\n	<br />\n	Musa b. Cafer&rsquo;in (a.s) İmameti</h2>\n\n<p>\n	<br />\n	On iki imam Şiiliği nezdinde meşhur ve kesin olduğu &uuml;zere her imamın imametini belirleme ve ispatlamanın yolu, &ouml;nceki imamın a&ccedil;ık s&ouml;z&uuml; ve normal insanların &uuml;stesinden gelemediği soru ve imtihanlardır. İmam Musa b. Cafer&rsquo;in (a.s) imameti hakkında da sevinerek s&ouml;ylemeli ki onun imametini ispat eden bir&ccedil;ok nass ve rivayet mevcuttur. İbn Sebbağ Maliki ş&ouml;yle s&ouml;ylemektedir: Abd&uuml;lala, Feyiz&rsquo;den ş&ouml;yle nakletmektedir: İmam Sadık&rsquo;a (a.s) elimi tut, beni ateşten kurtar ve senden sonra kimin imam olacağını buyur, diye s&ouml;yledim. Bu esnada hen&uuml;z gen&ccedil; olan İmam Musa b. Cafer (a.s) i&ccedil;eriye girdi. İmam bu (Musa b. Cafer&rsquo;e işaret ederek) sizin İmamınızdır, &ouml;yleyse ona y&ouml;nelin diye buyurdu.[6] Şeyh Mufid bu hususta ş&ouml;yle demektedir: Musa b. Cafer (a.s) değerli babasından sonra imam ve İmam Sadık&rsquo;ın t&uuml;m evlatlarının &ouml;n&uuml;ndedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	1. T&uuml;m fazilet ve g&uuml;zellikler onda toplanmıştır.</p>\n\n<p>\n	2. Sahih ve muteber nasslar a&ccedil;ık&ccedil;a onun hakkında zikredilmiştir.</p>\n\n<p>\n	3. Değerli babası a&ccedil;ık&ccedil;a benim halifem ve benden sonraki imamdır diye buyurmuştur.[7]</p>\n\n<h2>\n	Musa b. Cafer (a.s) Zamanındaki Halifeler</h2>\n\n<p>\n	İmam Kazım&rsquo;ın (a.s) imamet ve velayetinin başlaması, Abbasilerin hilafetinin istikrar ve sebata kavuşma d&ouml;nemine denk d&uuml;şt&uuml;. Musa Kazım (a.s) en zalim ve zorba h&uuml;k&uuml;mdarların egemen olduğu bir d&ouml;nemde imam oldu. Onların devlet ve h&uuml;k&uuml;metleri i&ccedil;işleri a&ccedil;ısından sakin idi ve hi&ccedil;bir i&ccedil; muhalefet ve &ccedil;arpışma mevcut değildi. Bu sebat ve sakinlik h&uuml;k&uuml;mdarların rahat&ccedil;a kendi muhaliflerine egemen olmalarına ve onların davranış ve hareketlerini kontrol etmelerine imkan sağladı. İmam Kazım (a.s) d&ouml;nemindeki zalim ve zorba Abbasi h&uuml;k&uuml;mdarları şunlardan ibaret idi:</p>\n\n<p>\n	<br />\n	1. Mansur Devaniki: Kardeşi Ebu Seffah&rsquo;tan sonra kendisi Abbasi devletinin ikinci h&uuml;k&uuml;mdarıydı. O cimrilik ve kıskan&ccedil;lık ile meşhurdu. Bu y&uuml;zden Devaniki lakabını kendisine vermişlerdir. İhanet, kalleşlik, s&ouml;z&uuml;n&uuml; yemek ve vefasızlık onun diğer belirgin &ouml;zelliklerinden idi.</p>\n\n<p>\n	2. Mehdi Abbasi: Boş iş, oyun ve kadına vb d&uuml;şk&uuml;nl&uuml;ğ&uuml; bu Abbasi halifesinin en meşhur &ouml;zelliklerindendi. Bu t&uuml;r meselelere aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;, oğlu İbrahim&rsquo;in Bağdat&rsquo;taki şarkıcı ve okuyucuların reisi ve kızı İlliye&rsquo;nin de şarkıcı, &ccedil;algıcı ve dans&ccedil;ılar grubunun &uuml;yesi olmasına neden oldu. Kendisi ve ailesinin bu t&uuml;r ahlaki rezillikleri meşhur Arap şairi &ldquo;Dubel Hazayi&rdquo;&rsquo;nin şiirlerinin birinde Abbasiler ve Aleviler arasında yaptığı mukayesede ş&ouml;yle demesine yol a&ccedil;acak kadar ileriye gitmişti:</p>\n\n<p>\n	İlliye sizden miydi yoksa Beni Haşim&rsquo;den</p>\n\n<p>\n	Şarkıcıların reisi İbrahim sizden miydi yoksa onlardan[8]</p>\n\n<p>\n	3. Hadi Abbasi: O, yirmi beş yaşında h&uuml;k&uuml;mdar oldu. Ehli Beytin (a.s) sert bir muhalifi ve d&uuml;şmanı olup belalı bir h&uuml;k&uuml;mdardı. &Ouml;yle ki baş ve y&uuml;z&uuml;nden bela akardı. Hayatı baştan sona gurur, b&uuml;y&uuml;klenme ve gen&ccedil;liğe dayalı hamlık ve tecr&uuml;besizlik ile doluydu. Onun h&uuml;k&uuml;mdarlık d&ouml;nemi Ehli Beyt ve Şiilerin zorlu d&ouml;nemlerindendi. Meşhur tarih&ccedil;i Mesudi Murucu&rsquo;z-Zeheb kitabında Hadi Abbasi hakkında ş&ouml;yle yazmaktadır: &hellip;Katı kalpli, k&ouml;t&uuml; ahlaklı ve &ccedil;irkin huyluydu. Beni Haşim ve Aleviler &ouml;nderliğindeki başkaldırı ve hareketler Hadi Abbasi&rsquo;nin hilafet d&ouml;neminde başladı. H&uuml;seyin b. Ali &ouml;nderliğindeki &ldquo;Fah&rdquo; vakıası &ouml; d&ouml;nemdeki meşhur başkaldırılardandır. Bu hareket İmam Kazım&rsquo;ın (a.s) tarafından teyit edilmişti; &ouml;yle ki İmam Musa Kazım (a.s) bu kıyamın &ouml;nderini (H&uuml;seyin b. Ali) şahadet ile m&uuml;jdelemiş ve kendisine takva, direniş ve sabrı tavsiye etmiştir. İmam Musa Kazım (a.s) ona ş&ouml;yle demiştir: &ldquo;Sen &ouml;ld&uuml;r&uuml;leceksin. İyi savaş. Karşında olan kavim ve ordu g&uuml;nahk&acirc;rdır&hellip;&rdquo; &Ccedil;ok a&ccedil;ık olduğu &uuml;zere onların hareketi karşısında İmamın (a.s) bu duruşu kendilerinin meşru olduklarının g&ouml;stergesidir.</p>\n\n<p>\n	4. Harun Reşit: O servet biriktirme, israf, harem saray ve şarkıcı kadınlar ve dans&ccedil;ılar bulundurmada meşhur idi. İmamlar ve Beni Haşim&rsquo;in soyundan gelen seyitlere y&ouml;nelik husumet ve d&uuml;şmanlığı zirveye &ccedil;ıkardı ve onları ortadan kaldırmaya &ccedil;abaladı. Defalarca Musa b. Cafer&rsquo;in (a.s) zindana atılması ve onun zindanda Sindi b. Şahek&rsquo;in eliyle şahadete ermesi bu d&uuml;şmanlıkların bir numunesidir.[9]</p>\n\n<h2>\n	İmam Kazım&rsquo;ın (a.s) Harun Reşit Karşısında Takındığı Tutum</h2>\n\n<p>\n	Harun Reşit &ouml;zellikle Alevilere y&ouml;nelik zorbalık, tiranlık, katı kalplilik ve d&uuml;şmanlık yapmakla meşhur olmasına karşın, tarihte İmam Kazım&rsquo;ın (a.s) ona hi&ccedil;bir &ouml;nem vermediğine, ondan hi&ccedil;bir şekilde korkmadığına ve &ccedil;ekinmediğine, Harun karşısında tam bir izzet ve cesaret ile durduğuna ve taşıdığı sorumluluk doğrultusunda en k&uuml;&ccedil;&uuml;k bir sıskalık ve zafiyet g&ouml;stermediğine tanıklık etmekteyiz. Tarih bu iddiaya tanıktır. Burada İmam Kazım&rsquo;ın (a.s) Harun Reşit karşısındaki davranışlardan bir takım numuneler aktarıyoruz:</p>\n\n<p>\n	1. Harun Reşit ve Peygamber (s.a.a) İle Akrabalık G&ouml;sterişi<br />\n	Hatip Bağdadi tarih kitabında ş&ouml;yle nakletmektedir: Harun hac yolculuğunda Kureyş&rsquo;in de etrafta olduğu bir sırada ziyaret etmek i&ccedil;in Peygamberin (s.a.a) kabri başına gelir. İmam Kazım (a.s) da bu esnada orda yer alır. Harun, Peygamberin (s.a.a) kabri başına geldiği zaman ey Allah Resul&uuml; ve amcaoğlu sana selam olsun der. &ldquo;Amcaoğlu&rdquo; demesinin sebebi bu akrabalık bağıyla diğerlerine karşı g&ouml;sterişte bulunmaktır. Bu esnada Musa b. Cafer (a.s) Allah Resul&uuml;&rsquo;ne sana selam olsun ey baba diye buyurur. Harun Reşit bu s&ouml;z&uuml; duyar duymaz &ccedil;ehresinin rengi değişiverir ve ş&ouml;yle der: Ey Eba&rsquo;l-Hasan ger&ccedil;ek &uuml;st&uuml;nl&uuml;k ve &ouml;vg&uuml; budur.[10]</p>\n\n<p>\n	2. İmam Kazım (a.s) Tarafından &ldquo;Fedek&rdquo;&rsquo;in Sınır ve Hududunun Belirlenmesi</p>\n\n<p>\n	Zamahşeri ş&ouml;yle demektedir: Harun Reşit, İmam Musa b. Cafer&rsquo;e ş&ouml;yle der: Ey Eba&rsquo;l-Hasan size geri vermem i&ccedil;in Fedek&rsquo;in sınır ve hududunu belirle. İmam bu işi yapmaktan ka&ccedil;ınır. Harun Reşit ısrar edince İmam (a.s) ş&ouml;yle buyurur: Ben onun ger&ccedil;ek sınır ve hududunu belirleyeceğim. Eğer bu işi yaparsam onu geri vermezsin! Harun onun hududu ne kadardır ki ceddin hakkı i&ccedil;in belirle diye s&ouml;yler. Sonra İmam (a.s) ş&ouml;yle buyurur: İlk sınırı Aden&rsquo;e kadardır. Bu esnada Harun&rsquo;un &ccedil;ehresi değişir ve devam et diye s&ouml;yler. İmam ikinci sınırının Semerkant olduğunu buyurur. Bunu duyunca &ccedil;ehresi siyah kesilir. İmam &uuml;&ccedil;&uuml;nc&uuml; sınırının Afrika olduğunu s&ouml;yler. Harun&rsquo;un rengi k&ouml;m&uuml;r gibi olur ve devam et diye s&ouml;yler. İmam d&ouml;rd&uuml;nc&uuml; sınırının da Hazar ve Ermenistan&rsquo;a kadar olduğunu buyurur. İş buraya varınca Harun ş&ouml;yle der: Gel yerime otur! Buna g&ouml;re bize bir şey kalmıyor! İmam ş&ouml;yle buyurur: Sana Fedek&rsquo;in sınırını belirlediğimde onu bize geri vermeyeceğini s&ouml;ylemiştim.[11] İşte burada Harun, İmam Kazım&rsquo;ı &ouml;ld&uuml;rme kararını alır.</p>\n\n<p>\n	Naklettiklerine g&ouml;re bir g&uuml;n Harun Reşit, İmam Kazım&rsquo;dan (a.s) ş&ouml;yle sorar: Sizler Ali&rsquo;nin (a.s) evlatları olduğunuz halde nasıl Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) evlatları olduğunuzu s&ouml;yl&uuml;yorsunuz.? &Ccedil;&uuml;nk&uuml; erkek anne aracılığıyla değil, baba aracılığıyla ceddine mensup olur. İmam (a.s) bunun cevabında şu ayeti okur: &ldquo;Z&uuml;rriyetinden D&acirc;vud&rsquo;u, S&uuml;leyman&rsquo;ı, Eyyub&rsquo;u, Y&ucirc;suf&rsquo;u, M&ucirc;s&acirc;&rsquo;yı ve H&acirc;r&ucirc;n&rsquo;u da. İyilik yapanları işte b&ouml;yle m&uuml;k&acirc;fatlandırırız. Zekeriya&rsquo;yı, Yahya&rsquo;yı, İsa&rsquo;yı, İlyas&rsquo;ı doğru yola erdirmiştik. Bunların hepsi salih kimselerden idi.&rdquo;[12] Oysaki Hz. İsa&rsquo;nın babası yoktu ama annesi aracılığıyla o peygamberlere m&uuml;ntesip olmuştur. Bu şekilde biz annemiz Fatıma Zehra (a.s) aracılığıyla Peygambere ulaşmaktayız. Aynı şekilde Y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;Sana (gerekli) bilgi geldikten sonra artık kim bu konuda seninle tartışacak olursa, de ki: Gelin, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı &ccedil;ağıralım. Biz de siz de toplanalım. Sonra g&ouml;n&uuml;lden dua edelim de, Allah&rsquo;ın l&acirc;netini (aramızdan) yalan s&ouml;yleyenlerin &uuml;st&uuml;ne atalım.&rdquo;[13] Peygamber (s.a.a), Hıristiyanlar ile bu restleşme esnasında Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) dışında hi&ccedil; kimseyi davet etmemiştir. O halde Hasan ve H&uuml;seyin Peygamberin (s.a.a) evlatlarıdır.[14]</p>\n\n<h2>\n	Musa b. Cafer&rsquo;in İlim ve Ahlakı</h2>\n\n<p>\n	Değişik ilimlerdeki İmamın (a.s) geniş ilmi ve onun ahlaki ve manevi erdemleri hakkında bir&ccedil;ok rivayet mevcuttur. İmam Musa Kazım değişik ilimleri kendisinde toplamaması, ahlaki ve manevi kemal ve erdemleri taşımaması m&uuml;mk&uuml;n m&uuml;d&uuml;r; zira o n&uuml;b&uuml;vvet evi, risalet kaynağı ve meleklerin indiği yerde yetişmiştir. Bu alandaki rivayetler &ccedil;oktur. Burada onlardan &uuml;&ccedil; numuneye işaret edeceğiz:</p>\n\n<p>\n	Ebu Hanife ş&ouml;yle demektedir: İmam Sadık (a.s) zamanında hacca gitmiş idim. Medine&rsquo;ye ulaştığım zaman kendisinin evine gittim. Kapı &ouml;n&uuml;nde kendisinin izin vermesi i&ccedil;in beklemeye başladım. Bu esnada bir erkek &ccedil;ocuğu evden dışarı &ccedil;ıktı. Ondan tuvalet nerede diye sordum. Bekle dedi ve sonra duvara yaslandı, oturdu ve ş&ouml;yle dedi: Akarsu kenarında, meyve ağa&ccedil;ları altında, mescit avlusunda ve yol &uuml;zerinde su d&ouml;kmekten ve hacet gidermekten sakın. Duvarın arkasına git ve kıbleye arkanı ve &ouml;n&uuml;n&uuml; d&ouml;nmekten ka&ccedil;ın&hellip;&rdquo; Ebu Hanife ş&ouml;yle devam eder: Bu &ccedil;ocuktan bu s&ouml;zleri duyunca şaşırdım ve ondan adını sordum. Ben Musa b. Cafer&rsquo;im diye s&ouml;yledi. Ey gen&ccedil; g&uuml;nah ve isyan nedir diye kendisinden sordum. Cevap olarak ş&ouml;yle dedi: G&uuml;nah ve isyan i&ccedil;in &uuml;&ccedil; hal tasavvur edilebilir:</p>\n\n<p>\n	1. G&uuml;nahın kul tarafından olmayıp Allah tarafından olması. Bu durumda Allah&rsquo;ın m&uuml;rtekip olmadığı bir şey y&uuml;z&uuml;nden kulu cezalandırması uygun değildir.</p>\n\n<p>\n	2. G&uuml;nahın Allah ve kul tarafından ortak yapılması. Bu durumda da g&uuml;&ccedil;l&uuml; ortağın zayıf ortağa zul&uuml;m yapması uygun değildir.</p>\n\n<p>\n	3. G&uuml;nahın kul tarafından yapılmasıdır ve doğrusu da budur. Bu durumda eğer Allah kulunu bağışlarsa, bu O&rsquo;nun c&ouml;mertlik ve l&uuml;tf&uuml;d&uuml;r. Eğer cezalandırırsa kulun g&uuml;nah ve itaatsizliği sebebiyledir.</p>\n\n<p>\n	Ebu Hanife ş&ouml;yle demektedir: Bu s&ouml;zleri bu erkek &ccedil;ocuktan (Musa b. Cafer) duymayla cevabımı aldım ve İmam Sadık&rsquo;ı (a.s) g&ouml;rmekten vazge&ccedil;tim. İbn. Şehr Aşub Menakib adlı kitabında hadisin sonunu ş&ouml;yle nakletmektedir: Bu s&ouml;zleri ondan (İmam Musa Kazım) duyduktan sonra o g&ouml;z&uuml;mde b&uuml;y&uuml;d&uuml;, g&ouml;nl&uuml;mde yer edindi ve i&ccedil;ten şu ayeti okudum: &ldquo;Onlar birbirlerinden (t&uuml;reme tek) bir z&uuml;rriyettir.&rdquo;[15] Bilginler, değişik ilim dallarında kendisinden bir&ccedil;ok rivayet nakletmiştir ve dini metinlerimiz bu ilimlerle doludur.[16]</p>\n\n<p>\n	------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] el-Maşcer&uuml;&rsquo;l-Vafi, Seyid H&uuml;seyin Ebu Saide el-Musevi, Daru&rsquo;l-Mehcebeti&rsquo;l-Beyza.</p>\n\n<p>\n	[2] Ve Fi Rehab-i Eimet-i Ehli&rsquo;l-Beyt (a.s), Seyid Muhsin Emin, s. 80.</p>\n\n<p>\n	[3] a.g.e.</p>\n\n<p>\n	[4] Bkn: İrşad, Şeyh Mufid; Menakib, İbn. Şehr Aşub; Metalibu&rsquo;s-Sual, İbn. Talha.</p>\n\n<p>\n	[5] a.g.e.</p>\n\n<p>\n	[6] el-Fusulu&rsquo;l-Muhimme, s. 231.</p>\n\n<p>\n	[7] Musa b. Cafer&rsquo;in (a.s) imameti hakkında gelen nasslar hakkında bilgi edinmek i&ccedil;in bkn: afi, c. 1, s. 307-311; İspatu&rsquo;l-Hudat, s. 3, s. 156-170.</p>\n\n<p>\n	[8] Divan-i Dubel Hazai.</p>\n\n<p>\n	[9] Daha fazla bilgi i&ccedil;in şu adrese m&uuml;racaat edin: Tarih-i H&uuml;lefa, Suyuti; Murucu&rsquo;z-Zeheb, Mesudi; İrşad, Şeyh Mufid.</p>\n\n<p>\n	[10] Vefayatu&rsquo;l-A&rsquo;yan, , c. 5, s. 9.</p>\n\n<p>\n	[11] Rebiu&rsquo;l-Ebrar, c. 1, s. 315.</p>\n\n<p>\n	[12] Enam, 84-85.</p>\n\n<p>\n	[13] Ali İmran, 61.</p>\n\n<p>\n	[14] el-Fusulu&rsquo;l-Muhimme, s. 338; Ayat-i Enam, 84; Ali İmran, 61.</p>\n\n<p>\n	[15] Tuhafu&rsquo;l-Ukul, s. 303;&nbsp; Menakib, İbn. Şehr Aşub, c. 4, s. 314.</p>\n\n<p>\n	[16] Mekatilu&rsquo;t-Talibin, s. 499-500; Tarih-i Bağdat, s. 28.</p>\n\n<p>\n	&nbsp;</p>','İmam Kazım (as) ın Hayatı','','publish','closed','open','','imam-kazim-as-in-hayati','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2874',0,'post','',0),(2875,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	&nbsp;</p>\n\n<h2>\n	&ldquo;Abd-u Salih&rdquo; Diye Adlanması</h2>\n\n<p>\n	İbn-i Cevz&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;Haşim&icirc; hanedanından olan Ebu&rsquo;l- Hasan Musa bin Cafer (İmam Kazım), &ccedil;ok ibadet ettiğinden, (Allah yolunda) gayretinden ve geceleri ibadetle ge&ccedil;irdiğinden dolayı &ldquo;Abd-u Salih&rdquo; diye &ccedil;ağrılıyordu.</p>\n\n<p>\n	İmam Kazım (a.s), kerim (bağış ve ihsanda bulunan) ve halim (yumuşak huylu ve s&acirc;kin tabiatlı) birisiydi. Bir adam ona eziyet edip incittiğinde, ona bir takım mal&icirc; yardımlar g&ouml;nderiyordu.&rdquo; [1]</p>\n\n<h2>\n	&nbsp;&ldquo;Kazım&rdquo; Diye Adlanması</h2>\n\n<p>\n	Rabiy&rsquo; bin Abdurrahman diyor ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a and olsun ki, İmam Musa bin Cafer (a.s), ferasetli ve ileri g&ouml;r&uuml;şl&uuml;lerdendi. Kendisinden sonra kimin onun imametinde kalacağını ve &ouml;l&uuml;m&uuml;nden sonra kimin ondan sonraki İmam&rsquo;ı inkar edeceğini biliyordu. Bununla birlikte onlara olan &ouml;fkesini belirtmeyip yutuyor ve onlardan bildiği şeyi y&uuml;zlerine vurmuyordu. İşte bundan dolayı &ldquo;Kazım&rdquo; (&ouml;fkesini yutan) olarak adlanmış oldu.&rdquo;[2]</p>\n\n<p>\n	Elini Yemekten &Ouml;nce Yıkadığında Kurulamaması...</p>\n\n<p>\n	Murazim diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s)&rsquo;ı, yemekten &ouml;nce abdest aldığında (veya ellerini yıkadığında) mendil ile ellerini kurulamadığını, yemekten sonra abdest aldığında (veya ellerini yıkadığında) ise mendil ile ellerini kuruladığını g&ouml;rd&uuml;m.&rdquo; [3]Muharrem Ayı Girdiğinde G&uuml;ld&uuml;ğ&uuml;n&uuml;n G&ouml;r&uuml;lmemesi</p>\n\n<p>\n	İmam Rıza (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;... Babamın -Allah&rsquo;ın selamı ona olsun- Muharrem ayı girdiğinde g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmezdi. On g&uuml;ne kadar s&uuml;rekli gamlı ve mahzun idi. Onuncu g&uuml;n (yani Aşura g&uuml;n&uuml;) olduğunda, o g&uuml;n onun musibet, h&uuml;z&uuml;n ve ağlama g&uuml;n&uuml; olurdu ve buyuruyordu ki: &ldquo;Bug&uuml;n &ouml;yle bir g&uuml;nd&uuml;r ki, İmam H&uuml;seyin (a.s) bug&uuml;nde şahadete erişmiştir.&rdquo;[4]</p>\n\n<h2>\n	Namaz Odası</h2>\n\n<p>\n	İbrahim bin Abdulhamid diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s)&rsquo;ın namaz kıldığı odaya gittim. Odada hurma yaprağından yapılan bir sepet, asılmış bir kılı&ccedil; ve Kur&rsquo;an&rsquo;dan başka bir şey yoktu.&rdquo;[5]<br />\n	&nbsp;</p>\n\n<h2>\n	&Ccedil;alışması<br />\n	&nbsp;</h2>\n\n<p>\n	Hasan bin Ali bin Eb&icirc; Hamza babasından naklen diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s)&rsquo;ın kendi arazisinde &ccedil;alıştığını ve ayaklarının (şiddetli &ccedil;alışmasından dolayı) ter i&ccedil;erisinde kalıp yaş olduğunu g&ouml;rd&uuml;m. Bunun &uuml;zerine: &ldquo;Fedan olayım, iş&ccedil;iler neredeler?&rdquo; diye sorduğumda buyurdular ki:</p>\n\n<p>\n	&ldquo;Ey Ali, ben ve babamdan daha &uuml;st&uuml;n olanlar arazilerinde elleriyle &ccedil;alışmışlardır.&rdquo;</p>\n\n<p>\n	&ldquo;Onlar kimlerdir?&rdquo; diye sorduğumda da buyurdular ki:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), Emir&rsquo;ul- Muminin Ali (a.s) ve babalarım; onların hepsi elleriyle &ccedil;alışmışlardır. &Ccedil;alışmak peygamberlerin, vasilerin ve salih insanların işidir.&rdquo;[6]</p>\n\n<h2>\n	Ş&ouml;hretli Elbiseden Ka&ccedil;ınması</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s) a&ccedil;ısından, ş&ouml;hretli (dikkat &ccedil;ekici ve parmakla g&ouml;sterilen) elbise giymekten daha k&ouml;t&uuml; bir şey yoktu. İmam (a.s), kendisine yeni bir elbise getirdiklerinde (ilk &ouml;nce) onun yıkanmasını emrediyor, sonra onu giyiyorlardı.&rdquo;[7]</p>\n\n<h2>\n	Sofrada Yeşillik Olmasına &Ouml;zen G&ouml;stermesi</h2>\n\n<p>\n	Muvaffak el-Med&icirc;n&icirc; babasından, o da dedesinden ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s) bir kimseyi benim peşimce g&ouml;nderdi; (yanına vardığımda) beni yemek sofrasının başına oturttu. Sofrayı getirdiklerinde i&ccedil;erisinde yeşillik yoktu. İmam (a.s) yemekten el &ccedil;ekti. Sonra hizmet&ccedil;iye: &ldquo;Yeşilliği olmayan bir sofradan yemek yemediğimi bilmiyor musun? O halde yeşillik getir&rdquo; diye buyurdular.</p>\n\n<p>\n	Hizmet&ccedil;i yeşillik getirip onu sofranın &uuml;zerine bıraktığında, İmam (a.s) elini uzatarak yemek yemeğe başladı.&rdquo;[8]</p>\n\n<h2>\n	Akşam Yemeği</h2>\n\n<p>\n	S&uuml;leyman bin Cafer&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), akşam yemeğini bir kekle olsa dahi terk etmiyordu ve buyuruyordu ki: &ldquo;Akşam yemeği beden i&ccedil;in bir g&uuml;&ccedil;t&uuml;r.&rdquo;[9]</p>\n\n<h2>\n	Helvayı Sevmesi</h2>\n\n<p>\n	Ahmed bin Harun bin Muvaffak el-Medin&icirc; babasından, o da babasından ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s) bir g&uuml;n, bir adamı benim peşim sıra g&ouml;nderdi. Ben de onun yanına vararak onunla birlikte yemek yedim. &Ccedil;ok helva yiyince: &ldquo;Ne kadar da bu helvayı seviyorsunuz!&rdquo; dediğimde buyurdular ki:</p>\n\n<p>\n	&ldquo;Biz ve Şialarımız helavetten (tatlılıktan) yaratılmışız; işte (bundan dolayı) helvayı seviyoruz.&rdquo;[10]</p>\n\n<h2>\n	K&ouml;t&uuml;l&uuml;k Edenlere Karşı Davranışı</h2>\n\n<p>\n	İbn-i Esir ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s)&rsquo;ın &ldquo;Kazım&rdquo; diye lakap almasının sebebi, O&rsquo;na k&ouml;t&uuml;l&uuml;k edenlere iyilik ettiğinden dolayıdır. B&ouml;yle davranış, O&rsquo;nun her zamanki adeti idi.&rdquo;[11]</p>\n\n<h2>\n	Yoksullara Yardımı</h2>\n\n<p>\n	İrbil&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), ailesi ve akrabalarıyla en &ccedil;ok irtibatı olan ve onlara ihsanda bulunan insanlardandı. Geceleri (tanınmayacak bir şekilde) Medine fakirlerini arayarak onlara para, un ve hurma veriyordu; onlar ise bu yardımların kimin tarafından yapıldığını bilmiyorlardı.&rdquo;</p>\n\n<h2>\n	Bağışı</h2>\n\n<p>\n	Yahya bin Hasan diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), bir adamdan sevmediği bir şey kendisine ulaşınca (incindiğinde) bir kese dinar ona g&ouml;nderiyordu. Onun para kesesi, iki y&uuml;zle &uuml;&ccedil; y&uuml;z arası idi. İmam Musa Kazım (a.s)&rsquo;ın para kesesi mesel olmuştu.&rdquo;[12]</p>\n\n<h2>\n	Hizmet&ccedil;ileriyle İstişare Etmesi</h2>\n\n<p>\n	Hasan bin Cehm diyor ki:</p>\n\n<p>\n	Biz İmam Rıza (a.s)&rsquo;ın babasını andığımızda buyurdular ki:</p>\n\n<p>\n	&ldquo;Hi&ccedil; kimsenin aklı, O&rsquo;nunla eşit değildi. Bununla birlikte bazen kendisine: &ldquo;Zenci hizmet&ccedil;ilerinden biriyle mi istişare ediyorsun?&rdquo; dediklerinde: &ldquo;Allah Teala, bazı sorunları bazen onun diliyle kolaylaştırıp halletmiştir&rdquo; buyuruyordu.</p>\n\n<p>\n	Bazen İmam Kazım (a.s)&rsquo;a, arazi ve bostan işleri konusunda bir şey &ouml;nerdiklerinde İmam (a.s) onların dedikleri şekilde yapıyordu.&rdquo;[13]</p>\n\n<h2>\n	Oğlunu Methetmesi</h2>\n\n<p>\n	İsmail bin Hattab diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s)ın huzuruna vardığımızda oğlu Ali&rsquo;yi (İmam Rıza&rsquo;yı) methetmeye başlıyordu. Onu &ouml;v&uuml;yor ve diğerleri hakkında s&ouml;ylemediği şeyi onun fazilet ve iyiliği hakkında s&ouml;yl&uuml;yordu. G&uuml;ya bizi onun imametliğine hidayet etmek istiyordu.&rdquo;[14]</p>\n\n<h2>\n	Oğluna Karşı Davranışı</h2>\n\n<p>\n	S&uuml;leyman bin Hafs ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), oğlu Ali&rsquo;yi &ldquo;Rıza&rdquo; diye adlandırıyordu. &Ouml;rneğin ş&ouml;yle diyordu: &ldquo;Oğlum Rıza bana dedi ki...&rdquo; Ona hitap ettiğinde de: &ldquo;Ya Ebe&rsquo;l-Hasan!&rdquo; diye hitap ederdi.&rdquo;[15]</p>\n\n<h2>\n	Oğlu Ali (İmam Rıza) Hakkında Tavsiyesi</h2>\n\n<p>\n	Muhammed bin İshak babasından naklen diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), oğullarına ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Sizin bu kardeşiniz Ali bin Musa, &Acirc;l-i Muhammed&rsquo;in (Peygamber ailesinin) alimidir. &Ouml;yleyse dininiz hakkında ondan soru sorun ve size s&ouml;ylediğini ezberleyin (onunla amel edin).&rdquo;[16] Musibet Sahiplerine Teselli Vermesi</p>\n\n<p>\n	Hişam bin Hakem diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), &ouml;l&uuml;y&uuml; defnetmeden &ouml;nce ve onu defnettikten sonra musibet g&ouml;renlere teselli veriyordu.&rdquo;[17]</p>\n\n<h2>\n	Allah&rsquo;tan Korkması, Halka &Uuml;mit Vermesi ve Kur&rsquo;&acirc;n&rsquo;ı Hazinle Okuması</h2>\n\n<p>\n	Hafs diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s)&rsquo;dan (Allah&rsquo;ın azamet karşısında) daha şiddetli korkan ve halka ondan daha &ccedil;ok &uuml;mit veren bir kimse g&ouml;rmedim. O, Kur&rsquo;&acirc;n&rsquo;ı hazin bir sesle okuyor ve adeta insanı kendisine muhatap kılıyordu.&rdquo;[18]</p>\n\n<h2>\n	&nbsp;İmam (a.s)&rsquo;ın İbadet ve Zikri</h2>\n\n<p>\n	Ammar bin Eban diyor ki:</p>\n\n<p>\n	Bacım, İmam Musa bin Cafer (a.s)&rsquo;ın hizmet&ccedil;isi idi. Ondan ş&ouml;yle dediği bize naklolunmuştur:</p>\n\n<p>\n	&ldquo;İmam Musa Kazım (a.s) yatsı namazını kıldığında, Allah&rsquo;a hamd ediyor, O&rsquo;nu ululuyor ve O&rsquo;nu &ccedil;ağırıyordu; Gecenin yarısı ge&ccedil;inceye dek s&uuml;rekli bu haldeydi. Sonra kalkıp namaz kılıyordu. Daha sonra sabah namazını kılıyordu. Daha sonra g&uuml;neş doğuncaya kadar biraz zikir ediyordu...&rdquo;[19]</p>\n\n<h2>\n	Kur&rsquo;&acirc;n Okuması</h2>\n\n<p>\n	Yunan&icirc; diyor ki.</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), Kur&rsquo;&acirc;n&rsquo;ı herkesten daha g&uuml;zel bir sesle okuyordu. Kur&rsquo;&acirc;n okuduğunda mahzun oluyordu. O&rsquo;nun Kur&rsquo;an tilavetini dinleyenler ağlıyorlardı. (O&rsquo;nun kendisi de) Allah korkusundan ağlıyordu; &ouml;yle ki m&uuml;barek sakalı g&ouml;z yaşlarıyla ıslanıyordu.&rdquo;[20]</p>\n\n<h2>\n	Geceyi İbadetle Ge&ccedil;irmesi</h2>\n\n<p>\n	İrbil&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), gece nafilelerini kılıyor ve onları sabah namazına vaslediyordu (sabah namazına kadar ibadet ediyordu). Daha sonra g&uuml;neş doğuncaya dek takibatla (dua ve zikirle) meşgul oluyordu...&rdquo;[21]<br />\n	Secdeye Kapanması</p>\n\n<p>\n	Ahmed bin Abdullah, babasından ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	&ldquo;(Zindana bakmak i&ccedil;in) Damın &uuml;zerinde oturmuş olan Fazl bin Rebiy&rsquo;nin yanına gittim. Bana: &ldquo;Bu odaya bak, ne g&ouml;r&uuml;yorsun?&rdquo; dedi. (Ben de bakınca:) &ldquo;Atılmış bir elbise g&ouml;r&uuml;yorum&rdquo; dedim. O: &ldquo;İyi bak, biraz dikkat et&rdquo; dedi. Dikkatle baktığımda: &ldquo;O, secde halinde olan bir kişidir&rdquo; dedim. Bunun &uuml;zerine: &ldquo;Onu tanıyor musun? O Musa bin Cafer&rsquo;dir. Ben onu s&uuml;rekli bu halde g&ouml;r&uuml;yorum. O sabah namazını kılıyor, g&uuml;neş doğuncaya dek takibat (dua ve zikir) okuyor. Daha sonra secdeye kapanıyor ve &ouml;ğleye kadar b&ouml;ylece secde halinde kalıyor. Namaz vakitlerini kendisine bildirmesi i&ccedil;in birisini g&ouml;revlendirmiştir. Ona namaz vaktinin girdiğini haber verdiklerinde, kalkıp abdest almaksızın namaza başlıyor; bu onun her zamanki adetidir.&rdquo;[22]</p>\n\n<h2>\n	Her G&uuml;n İ&ccedil;in Uzun Secdeleri</h2>\n\n<p>\n	Sevban&icirc; diyor ki:</p>\n\n<p>\n	&ldquo;Ebu&rsquo;l-Hasan Musa bin Cafer (a.s), on k&uuml;sur yıl boyunca her g&uuml;n i&ccedil;in g&uuml;neşin doğuşundan &ouml;ğleye kadar secdeye kapanıyordu.&rdquo;</p>\n\n<h2>\n	&nbsp; İftarı</h2>\n\n<p>\n	Halid bin Necih diyor ki:</p>\n\n<p>\n	&ldquo;Ben Ramazan ayında İmam Sadık (a.s) ve İmam Musa Kazım (a.s)&rsquo;la birlikte iftar ediyordum. İftar sofrasına getirilen ilk şey, sirke ve zeytin yağıyla ıslanmış bir kase tirit idi. İmam (a.s) ilk &ouml;nce ondan &uuml;&ccedil; lokma alıp yiyor ve daha sonra bir sahan yemek getiriliyordu.&rdquo;[23]<br />\n	&nbsp;</p>\n\n<p>\n	Ramazan Ayının Son On G&uuml;n&uuml;ndeki İbadet</p>\n\n<p>\n	İmam Rıza (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam, Ramazan ayının son on g&uuml;n&uuml;nde her gece, &ouml;nceki gecelerin m&uuml;stahap namazlarına yirmi rekat daha artırıyordu.&rdquo;[24]</p>\n\n<h2>\n	Cuma Namazı İ&ccedil;in Hazırlanması</h2>\n\n<p>\n	Saduk (r.a) diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s) kendisini, Perşembe g&uuml;n&uuml;nden, Cuma g&uuml;n&uuml;n&uuml;n (ibadeti) i&ccedil;in hazırlıyordu.&rdquo;[25]</p>\n\n<h2>\n	&nbsp;Yaya Olarak Hacca Gitmesi</h2>\n\n<p>\n	Ali bin Cafer diyor ki:</p>\n\n<p>\n	&ldquo;Kardeşim Musa bin Cafer (a.s) ile d&ouml;rt umre yolculuğunda beraberdik. O, &acirc;ilesiyle birlikte yaya olarak Mekke&rsquo;ye doğru hareket ediyordu.&rdquo;[26]</p>\n\n<h2>\n	&nbsp;İlk Mazlumu Ziyaret Etmesi</h2>\n\n<p>\n	Ravi diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s), Emir&rsquo;ulMuminin Ali (a.s)&rsquo;ın kabrinin kenarında ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Selam olsun sana ey Allah&rsquo;ın velisi (dostu); şehadet ediyorum ki, ş&uuml;phesiz sen ilk mazlum ve hakkı gasp edilen ilk şahıssın.&rdquo;[27]</p>\n\n<h2>\n	Secdelerindeki Duası</h2>\n\n<p>\n	İbn-i Şehraşub diyor ki:</p>\n\n<p>\n	İmam Musa bin Cafer (a.s) secdelerinde ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;İlah&icirc;, (ger&ccedil;i) g&uuml;nah ve isyan kulundan taraf &ccedil;irkindir ama af ve su&ccedil;lardan ge&ccedil;mek senden taraf g&uuml;zeldir.&rdquo;[28]</p>\n\n<h2>\n	Diğerlerine Dua Etmeği Tavsiye Etmesi</h2>\n\n<p>\n	Safvan bin Yahya diyor ki:</p>\n\n<p>\n	İmam Musa bin Cafer (a.s) buyuruyorlardı ki:</p>\n\n<p>\n	&ldquo;Kim, m&uuml;min ve m&uuml;sl&uuml;man kadın ve erkeklerden birine dua ederse, Allah-u Teala, dua ettiği her m&uuml;mine karşılık ona dua eden bir melek g&ouml;revlendirir.&rdquo;[29]<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp;Zindandaki Duası</h2>\n\n<p>\n	İmam Musa bin Cafer (a.s)&rsquo;ı g&ouml;zetim altında bulunduran casuslardan biri diyor ki:</p>\n\n<p>\n	Musa bin Cafer&rsquo;in, dualarında ş&ouml;yle dediğini &ccedil;ok duyuyordum:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, sen biliyorsun ki, ben s&uuml;rekli senden, ibadetin i&ccedil;in meşguliyetten bir boşluk istiyordum. Allah&rsquo;ım, sen de b&ouml;yle yaptın; o halde sana hamd olsun.&rdquo;[30]</p>\n\n<h2>\n	&nbsp;Gece Namazı Mihrabındaki Duası</h2>\n\n<p>\n	Ahmed bin Halid-i Berk&icirc; diyor ki:</p>\n\n<p>\n	İmam Musa bin Cafer (a.s), gece namazı i&ccedil;in mihrapta durduğu zaman ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, sen beni d&uuml;zg&uuml;n ve kusursuz yarattın; &ccedil;ocukken beni besleyerek eğittin ve beni diğerlerinden ihtiya&ccedil;sız kıldın...</p>\n\n<p>\n	Allah&rsquo;ım, ge&ccedil;mişte benden vuku bulan k&ouml;t&uuml;l&uuml;kleri biliyorsun; hem de onları benden daha iyi biliyorsun. Amel defterimde sıralanan su&ccedil;lardan dolayı yazıklar olsun bana! Eğer her şeyi kapsayan affının, halime şamil olacağını umduğum yerler olmasaydı, (&uuml;mitsizlikten) helak olup giderdim. Eğer kulun g&uuml;nahından ka&ccedil;ması m&uuml;mk&uuml;n olsaydı, ondan ka&ccedil;maya en layık ben olurdum...</p>\n\n<p>\n	Allah&rsquo;ım, ka&ccedil;arsam beni bulursun; firar edersem, beni yakalarsın. O halde senin huzurunda zelil, boynu b&uuml;k&uuml;k ve hakir olarak durmuş bulunuyorum. Eğer cezalandırırsan, bunu hakketmişim ve ey Rabbim, bu senden taraf bir adalettir. Eğer affedersen, ş&uuml;phesiz sen k&ouml;t&uuml;l&uuml;kleri affedensin; affın ve rahmetin beni kuşatmış olur ve afiyetin (bağışlaman) beni sarmış olur.</p>\n\n<p>\n	Allah&rsquo;ım, o halde g&uuml;zel isimlerin ve perdelerin &ouml;rtt&uuml;ğ&uuml; g&uuml;zelliğin h&uuml;rmetine senden, bu tahamm&uuml;ls&uuml;z cana ve bu g&uuml;&ccedil;s&uuml;z bedene acımanı istiyorum. G&uuml;neşin sıcağına dayanamayan bu zayıf beden, cehennem ateşine nasıl dayanabilir! Yıldırım sesini duymaya tahamm&uuml;l&uuml; olmayan, gazabının sesine nasıl dayanabilir!</p>\n\n<p>\n	Allah&rsquo;ım, o halde bana acı; &ccedil;&uuml;nk&uuml; ben hakir bir fakirim ve değersiz bir insanım. Beni azaba &ccedil;arptırmış olursan, azaba &ccedil;arptırılmam zerre kadar olsun saltanatını artıracak değil; bana azap edilmekle saltanatın artacak olsaydı, azaba karşı sabretmeyi senden isterdim ve bunun senin olmasını isterdim. Fakat saltanat ve m&uuml;lk&uuml;n, itaat edenlerin itaatiyle artmasından ve g&uuml;nahk&acirc;rların da g&uuml;nahıyla azalmasından daha b&uuml;y&uuml;k ve daha kalıcıdır. O halde ey merhametlilerin en merhametlisi, beni bağışla; Muhammed ve Ehl-i Beyti&rsquo;ne salat eyle ve bizden taraf m&uuml;sl&uuml;manları m&uuml;kafatlandırdığın en g&uuml;zel bir m&uuml;kafatla O&rsquo;nu m&uuml;kafatlandır; ey alemlerin Rabbi olan Allah!&rdquo;[31]</p>\n\n<h2>\n	&nbsp;Her G&uuml;n Mağfiret Dilemesi</h2>\n\n<p>\n	İbrahim bin Eb&icirc;&rsquo;l- Bilad diyor ki:</p>\n\n<p>\n	&ldquo;İmam Musa bin Cafer (a.s) bana buyurdu ki:</p>\n\n<p>\n	&ldquo;Ben, her g&uuml;n Allah Teala&rsquo;dan beş bin kez mağfiret diliyorum.&rdquo; (İmam -a.s- benim şaşırdığımı g&ouml;r&uuml;nce:) &ldquo;Beş bin kez istiğfar etmek &ccedil;ok mudur?&rdquo; diye buyurdular.&rdquo;[32]<br />\n	&nbsp;</p>\n\n<h2>\n	Gece Mağfiret Dilemesi</h2>\n\n<p>\n	Seyyid bin Tavus (r.a) diyor ki:</p>\n\n<p>\n	&ldquo;...İmam Musa bin Cafer (a.s) geceyi sehere kadar s&uuml;rekli mağfiret dilemekle ge&ccedil;iriyordu.&rdquo;[33]</p>\n\n<h2>\n	&Ccedil;oğu Zamanlar Okuduğu Dua</h2>\n\n<p>\n	İbn-i Şehraşub diyor ki:</p>\n\n<p>\n	İmam Musa bin Kazım (a.s) &ccedil;oğu zaman şu duayı okuyordu:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, &ouml;l&uuml;m vakti rahatlık ve hesap vakti ise &acirc;f diliyorum senden.&rdquo;[34]</p>\n\n<p>\n	İmam (a.s) bu duayı (durmadan) tekrarlıyordu.&rdquo;[35]</p>\n\n<h2>\n	&nbsp;Zemzem Suyunu İ&ccedil;erken Okuduğu Dua</h2>\n\n<p>\n	Ahmed bin Halid diyor ki:</p>\n\n<p>\n	İmam Musa Kazım (a.s) zemzem suyunu i&ccedil;tiğinde ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Bismillah, el-hamdu lillah, eş-ş&uuml;kr&uuml; lillah.&rdquo;</p>\n\n<p>\n	(Allah&rsquo;ın adıyla, b&uuml;t&uuml;n hamt ve ş&uuml;k&uuml;rler Allah&rsquo;a mahsustur.)[36]</p>\n\n<h2>\n	&nbsp;Y&uuml;z Defa S&ouml;ylediği Zikir</h2>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kim, sabah ve akşam namazından sonra yedi defa: &ldquo;Bismillah ve vel&acirc; havle vel&acirc; kuvvete illa billah&rdquo; derse, Allah-u Teala yetmiş &ccedil;eşit belayı ondan uzaklaştırır...&rdquo;<br />\n	İmam Musa bin Cafer (a.s) buyurdular ki: &ldquo;Ben, o zikri y&uuml;z defa s&ouml;yl&uuml;yorum.&rdquo;[37]</p>\n\n<h2>\n	Evinden &Ccedil;ıkarken Okuduğu Dua</h2>\n\n<p>\n	İmam Rıza (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Babam (Musa bin Cafer -a.s-) evinden &ccedil;ıkarken ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla. Allah&rsquo;ın g&uuml;&ccedil; ve kudretiyle, benim g&uuml;&ccedil; ve kudretimle değil; hayır, ey Rabbim, rızkına y&ouml;nelerek senin g&uuml;&ccedil; ve kudretinle evden &ccedil;ıkıyorum. O halde beni afiyet ve esenlikle evime d&ouml;nd&uuml;r.&rdquo;[38]</p>\n\n<p>\n	-----------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Keşf&rsquo;ul- Ğumme, C. 2, S. 250.</p>\n\n<p>\n	[2] - Uyun, C. 1, S. 103, H. 1.</p>\n\n<p>\n	[3] - k&acirc;f&icirc;, C. 6, S. 291, H. 2.</p>\n\n<p>\n	[4] - İkbal&rsquo;ul- A&rsquo;mal, S. 544.</p>\n\n<p>\n	[5] - Kurb&rsquo;ul- Esnad, S. 310, H. 1208. Bu hadisten, namaz i&ccedil;in &ouml;zel bir yerin olması ve dikkat &ccedil;ekici eşya ve fotoğrafların bulunmaması anlaşılmaktadır.</p>\n\n<p>\n	[6] - Bihar, C. 48, S. 115, H. 27.</p>\n\n<p>\n	[7] - Bihar, C. 79, S. 314.</p>\n\n<p>\n	[8] - Avalim, C. 21, S. 206, H. 3.</p>\n\n<p>\n	[9] - Mehasin-i Berk&icirc;, C. 2, S. 198, H. 1580.</p>\n\n<p>\n	[10] - K&acirc;f&icirc;,C. 6, S. 321, H. 1.</p>\n\n<p>\n	[11] - Kamil-i İbn-i Esir, C. 6, S. 164.</p>\n\n<p>\n	[12] - K&acirc;f&icirc;, C. 5, S. 166.</p>\n\n<p>\n	[13] - Mekarim&rsquo;ul- Ahlak, S. 335.</p>\n\n<p>\n	[14] - Bihar, C. 49, S. 18, H. 19.</p>\n\n<p>\n	[15] - Uyun, C. 1, S. 22, H. 2.</p>\n\n<p>\n	[16] - Keşf&rsquo;ul-Ğumme, C. 2, S. 317.</p>\n\n<p>\n	[17] - Tehzib, C. 1, S. 463, H. 1563.</p>\n\n<p>\n	[18] - K&acirc;f&icirc;, C. 2, S. 606.</p>\n\n<p>\n	[19] - Tarih-i Bağdat, C. 13, S. 31.</p>\n\n<p>\n	[20] - Menakıb-i İbn-i Şehraşub, C. 4, S. 318.</p>\n\n<p>\n	[21] - Keşf&rsquo;ul- Ğumme, C. 2, S. 228.</p>\n\n<p>\n	[22] - Bihar, C. 48, S. 107.</p>\n\n<p>\n	[23] - Mehasin-i Berk&icirc;, C. 2, S. 278, H. 1895.</p>\n\n<p>\n	[24] - Kurb&rsquo;ul- Esnad, S. 207.</p>\n\n<p>\n	[25] - Men L&acirc; Yahzuruh&rsquo;ul- Fakih, c.1, S. 416, H. 1228.</p>\n\n<p>\n	[26] - Bihar, C. 48, S. 100, H. 2.</p>\n\n<p>\n	[27] - Bihar, C. 100, S. 265, H. 3.</p>\n\n<p>\n	[28] - Menakıb-i İbn-i Şehraşub, C. 4, S. 318.</p>\n\n<p>\n	[29] - A&rsquo;lam&rsquo;ud- Din, S. 393.</p>\n\n<p>\n	[30] - Bihar, C. 48, S. 107, H. 9.</p>\n\n<p>\n	[31] - Bihar, C. 87, S. 229, H. 42.</p>\n\n<p>\n	[32] - Bihar, C. 93, S. 282, H. 26.</p>\n\n<p>\n	[33] - Bihar, C. 102, S. 16, H. 10.</p>\n\n<p>\n	[34]- Duanın Arap&ccedil;ısı ş&ouml;yledir: &ldquo;Allahumme inn&icirc; es&rsquo;eluk&rsquo;er- rahete ind&rsquo;el- mevt, ve&rsquo;l- affe ind&rsquo;el- hesap.&rdquo;</p>\n\n<p>\n	[35] - Menakıb-i İbn-i Şehraşub, C. 4, S. 318.</p>\n\n<p>\n	[36] - Mehasin-i Berk&icirc;, C. 2, S. 400, H. 2400.</p>\n\n<p>\n	[37] - Bihar, C. 86, S. 112, H. 12.</p>\n\n<p>\n	[38] - Mehasin-i Berk&icirc;, C. 2, S. 91, H. 1241.</p>','İmam Musa Kazım (a.s)’ın Ahlakı','','publish','closed','open','','imam-musa-kazim-a-sin-ahlaki','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2875',0,'post','',0),(2876,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	&nbsp;</p>\n\n<h2>\n	İmam Kazım&rsquo;ın İsim, Lakap ve Soyu</h2>\n\n<p>\n	Bu y&uuml;ce şahsiyetin şerif ismi, Cafer oğlu Musa&rsquo;dır. Cafer Muhammed Bakır&rsquo;ın oğlu, Muhammed Bakır Ali&rsquo;nin (Zeyn&uuml;labidin) oğlu, Ali H&uuml;seyin&rsquo;in oğlu, H&uuml;seyin Ali&rsquo;nin oğlu ve Ali de Ebu Talib&rsquo;in (a.s) oğludur.[2] İmam Kazım (a.s) Sefer ayının yedisinde hicri 128 yılında cumartesi g&uuml;n&uuml; Mekke ve Medine arasında yer alan &ldquo;Ebva&rdquo; k&ouml;y&uuml;nde d&uuml;nyaya geldi ve meşhur g&ouml;r&uuml;şe g&ouml;re 183 veya 181, 186, 188 yılında Harun Reşit&rsquo;in zindanında zehirlenip şahadete erdi. Bağdat&rsquo;ın batı yakasında Kureyş Mezarlığı diye meşhur olan bir mezarlıkta toprağa verildi. Elbette bug&uuml;n o b&ouml;lgenin adı Kazımeyn şehridir. Şeyh Mufid ş&ouml;yle demektedir: Bu mezarlık ge&ccedil;mişte Beni Haşim, kabile reisleri ve eşrafın defnedildiği yer idi. İmamın (a.s) annesi adı End&uuml;l&uuml;sl&uuml; Hamide&rsquo;dir. İlamu&rsquo;l-Veri kitabında nakledildiği &uuml;zere İmam Kazım&rsquo;ın annesinin adı, Hamide Berberiye veya Hamide Musaffa&rsquo;dır. Ama Menakib kitabında Said Berberi kızı Hamide Musaffa &ldquo;Lulu&rdquo; k&uuml;nyesiyle Musa b. Cafer&rsquo;in (a.s) annesi olarak zikredilmiştir.[3] Abd&uuml;ssalih, Kazım, Sabır ve Emin İmam Kazım&rsquo;ın lakaplarındandır. Şeyh Mufid ş&ouml;yle demektedir: Eba İbrahim, Eba&rsquo;l-Hasan ve Eba Ali İmam Musa Kazım&rsquo;ın k&uuml;nyelerindendir. Bazıları Ebu&rsquo;l-Hasan-i Evvel, Ebu&rsquo;l-Hasan-i Sani, Ebu İbrahim, Ebu Ali ve Ebu İsmail&rsquo;i de onun k&uuml;nyeleri olarak nakletmişlerdir.[4] Musa b. Cafer (a.s) d&ouml;neminin en meşhur şairi, İmama ilgi duyan ve kendisiyle irtibatlı olan Seyid Hamiri&rsquo;dir. [5]</p>\n\n<h2>\n	Musa b. Cafer&rsquo;in (a.s) İmameti</h2>\n\n<p>\n	On iki imam Şiiliği nezdinde meşhur ve kesin olduğu &uuml;zere her imamın imametini belirleme ve ispatlamanın yolu, &ouml;nceki imamın a&ccedil;ık s&ouml;z&uuml; ve normal insanların &uuml;stesinden gelemediği soru ve imtihanlardır. İmam Musa b. Cafer&rsquo;in (a.s) imameti hakkında da sevinerek s&ouml;ylemeli ki onun imametini ispat eden bir&ccedil;ok nass ve rivayet mevcuttur. İbn Sebbağ Maliki ş&ouml;yle s&ouml;ylemektedir: Abd&uuml;lala, Feyiz&rsquo;den ş&ouml;yle nakletmektedir: İmam Sadık&rsquo;a (a.s) elimi tut, beni ateşten kurtar ve senden sonra kimin imam olacağını buyur, diye s&ouml;yledim. Bu esnada hen&uuml;z gen&ccedil; olan İmam Musa b. Cafer (a.s) i&ccedil;eriye girdi. İmam bu (Musa b. Cafer&rsquo;e işaret ederek) sizin İmamınızdır, &ouml;yleyse ona y&ouml;nelin diye buyurdu.[6] Şeyh Mufid bu hususta ş&ouml;yle demektedir: Musa b. Cafer (a.s) değerli babasından sonra imam ve İmam Sadık&rsquo;ın t&uuml;m evlatlarının &ouml;n&uuml;ndedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	1. T&uuml;m fazilet ve g&uuml;zellikler onda toplanmıştır.</p>\n\n<p>\n	2. Sahih ve muteber nasslar a&ccedil;ık&ccedil;a onun hakkında zikredilmiştir.</p>\n\n<p>\n	3. Değerli babası a&ccedil;ık&ccedil;a benim halifem ve benden sonraki imamdır diye buyurmuştur.[7]</p>\n\n<h2>\n	Musa b. Cafer (a.s) Zamanındaki Halifeler</h2>\n\n<p>\n	İmam Kazım&rsquo;ın (a.s) imamet ve velayetinin başlaması, Abbasilerin hilafetinin istikrar ve sebata kavuşma d&ouml;nemine denk d&uuml;şt&uuml;. Musa Kazım (a.s) en zalim ve zorba h&uuml;k&uuml;mdarların egemen olduğu bir d&ouml;nemde imam oldu. Onların devlet ve h&uuml;k&uuml;metleri i&ccedil;işleri a&ccedil;ısından sakin idi ve hi&ccedil;bir i&ccedil; muhalefet ve &ccedil;arpışma mevcut değildi. Bu sebat ve sakinlik h&uuml;k&uuml;mdarların rahat&ccedil;a kendi muhaliflerine egemen olmalarına ve onların davranış ve hareketlerini kontrol etmelerine imkan sağladı. İmam Kazım (a.s) d&ouml;nemindeki zalim ve zorba Abbasi h&uuml;k&uuml;mdarları şunlardan ibaret idi:</p>\n\n<p>\n	1. Mansur Devaniki: Kardeşi Ebu Seffah&rsquo;tan sonra kendisi Abbasi devletinin ikinci h&uuml;k&uuml;mdarıydı. O cimrilik ve kıskan&ccedil;lık ile meşhurdu. Bu y&uuml;zden Devaniki lakabını kendisine vermişlerdir. İhanet, kalleşlik, s&ouml;z&uuml;n&uuml; yemek ve vefasızlık onun diğer belirgin &ouml;zelliklerinden idi.</p>\n\n<p>\n	2. Mehdi Abbasi: Boş iş, oyun ve kadına vb d&uuml;şk&uuml;nl&uuml;ğ&uuml; bu Abbasi halifesinin en meşhur &ouml;zelliklerindendi. Bu t&uuml;r meselelere aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;, oğlu İbrahim&rsquo;in Bağdat&rsquo;taki şarkıcı ve okuyucuların reisi ve kızı İlliye&rsquo;nin de şarkıcı, &ccedil;algıcı ve dans&ccedil;ılar grubunun &uuml;yesi olmasına neden oldu. Kendisi ve ailesinin bu t&uuml;r ahlaki rezillikleri meşhur Arap şairi &ldquo;Dubel Hazayi&rdquo;&rsquo;nin şiirlerinin birinde Abbasiler ve Aleviler arasında yaptığı mukayesede ş&ouml;yle demesine yol a&ccedil;acak kadar ileriye gitmişti:</p>\n\n<h2>\n	İlliye sizden miydi yoksa Beni Haşim&rsquo;den</h2>\n\n<p>\n	Şarkıcıların reisi İbrahim sizden miydi yoksa onlardan[8]</p>\n\n<p>\n	3. Hadi Abbasi: O, yirmi beş yaşında h&uuml;k&uuml;mdar oldu. Ehli Beytin (a.s) sert bir muhalifi ve d&uuml;şmanı olup belalı bir h&uuml;k&uuml;mdardı. &Ouml;yle ki baş ve y&uuml;z&uuml;nden bela akardı. Hayatı baştan sona gurur, b&uuml;y&uuml;klenme ve gen&ccedil;liğe dayalı hamlık ve tecr&uuml;besizlik ile doluydu. Onun h&uuml;k&uuml;mdarlık d&ouml;nemi Ehli Beyt ve Şiilerin zorlu d&ouml;nemlerindendi. Meşhur tarih&ccedil;i Mesudi Murucu&rsquo;z-Zeheb kitabında Hadi Abbasi hakkında ş&ouml;yle yazmaktadır: &hellip;Katı kalpli, k&ouml;t&uuml; ahlaklı ve &ccedil;irkin huyluydu. Beni Haşim ve Aleviler &ouml;nderliğindeki başkaldırı ve hareketler Hadi Abbasi&rsquo;nin hilafet d&ouml;neminde başladı. H&uuml;seyin b. Ali &ouml;nderliğindeki &ldquo;Fah&rdquo; vakıası &ouml; d&ouml;nemdeki meşhur başkaldırılardandır. Bu hareket İmam Kazım&rsquo;ın (a.s) tarafından teyit edilmişti; &ouml;yle ki İmam Musa Kazım (a.s) bu kıyamın &ouml;nderini (H&uuml;seyin b. Ali) şahadet ile m&uuml;jdelemiş ve kendisine takva, direniş ve sabrı tavsiye etmiştir. İmam Musa Kazım (a.s) ona ş&ouml;yle demiştir: &ldquo;Sen &ouml;ld&uuml;r&uuml;leceksin. İyi savaş. Karşında olan kavim ve ordu g&uuml;nahk&acirc;rdır&hellip;&rdquo; &Ccedil;ok a&ccedil;ık olduğu &uuml;zere onların hareketi karşısında İmamın (a.s) bu duruşu kendilerinin meşru olduklarının g&ouml;stergesidir.</p>\n\n<p>\n	4. Harun Reşit: O servet biriktirme, israf, harem saray ve şarkıcı kadınlar ve dans&ccedil;ılar bulundurmada meşhur idi. İmamlar ve Beni Haşim&rsquo;in soyundan gelen seyitlere y&ouml;nelik husumet ve d&uuml;şmanlığı zirveye &ccedil;ıkardı ve onları ortadan kaldırmaya &ccedil;abaladı. Defalarca Musa b. Cafer&rsquo;in (a.s) zindana atılması ve onun zindanda Sindi b. Şahek&rsquo;in eliyle şahadete ermesi bu d&uuml;şmanlıkların bir numunesidir.[9]</p>\n\n<h2>\n	İmam Kazım&rsquo;ın (a.s) Harun Reşit Karşısında Takındığı Tutum</h2>\n\n<p>\n	Harun Reşit &ouml;zellikle Alevilere y&ouml;nelik zorbalık, tiranlık, katı kalplilik ve d&uuml;şmanlık yapmakla meşhur olmasına karşın, tarihte İmam Kazım&rsquo;ın (a.s) ona hi&ccedil;bir &ouml;nem vermediğine, ondan hi&ccedil;bir şekilde korkmadığına ve &ccedil;ekinmediğine, Harun karşısında tam bir izzet ve cesaret ile durduğuna ve taşıdığı sorumluluk doğrultusunda en k&uuml;&ccedil;&uuml;k bir sıskalık ve zafiyet g&ouml;stermediğine tanıklık etmekteyiz. Tarih bu iddiaya tanıktır. Burada İmam Kazım&rsquo;ın (a.s) Harun Reşit karşısındaki davranışlardan bir takım numuneler aktarıyoruz:</p>\n\n<h3>\n	1. Harun Reşit ve Peygamber (s.a.a) İle Akrabalık G&ouml;sterişi</h3>\n\n<p>\n	Hatip Bağdadi tarih kitabında ş&ouml;yle nakletmektedir: Harun hac yolculuğunda Kureyş&rsquo;in de etrafta olduğu bir sırada ziyaret etmek i&ccedil;in Peygamberin (s.a.a) kabri başına gelir. İmam Kazım (a.s) da bu esnada orda yer alır. Harun, Peygamberin (s.a.a) kabri başına geldiği zaman ey Allah Resul&uuml; ve amcaoğlu sana selam olsun der. &ldquo;Amcaoğlu&rdquo; demesinin sebebi bu akrabalık bağıyla diğerlerine karşı g&ouml;sterişte bulunmaktır. Bu esnada Musa b. Cafer (a.s) Allah Resul&uuml;&rsquo;ne sana selam olsun ey baba diye buyurur. Harun Reşit bu s&ouml;z&uuml; duyar duymaz &ccedil;ehresinin rengi değişiverir ve ş&ouml;yle der: Ey Eba&rsquo;l-Hasan ger&ccedil;ek &uuml;st&uuml;nl&uuml;k ve &ouml;vg&uuml; budur.[10]</p>\n\n<h3>\n	2. İmam Kazım (a.s) Tarafından &ldquo;Fedek&rdquo;&rsquo;in Sınır ve Hududunun Belirlenmesi</h3>\n\n<p>\n	Zamahşeri ş&ouml;yle demektedir: Harun Reşit, İmam Musa b. Cafer&rsquo;e ş&ouml;yle der: Ey Eba&rsquo;l-Hasan size geri vermem i&ccedil;in Fedek&rsquo;in sınır ve hududunu belirle. İmam bu işi yapmaktan ka&ccedil;ınır. Harun Reşit ısrar edince İmam (a.s) ş&ouml;yle buyurur: Ben onun ger&ccedil;ek sınır ve hududunu belirleyeceğim. Eğer bu işi yaparsam onu geri vermezsin! Harun onun hududu ne kadardır ki ceddin hakkı i&ccedil;in belirle diye s&ouml;yler. Sonra İmam (a.s) ş&ouml;yle buyurur: İlk sınırı Aden&rsquo;e kadardır. Bu esnada Harun&rsquo;un &ccedil;ehresi değişir ve devam et diye s&ouml;yler. İmam ikinci sınırının Semerkant olduğunu buyurur. Bunu duyunca &ccedil;ehresi siyah kesilir. İmam &uuml;&ccedil;&uuml;nc&uuml; sınırının Afrika olduğunu s&ouml;yler. Harun&rsquo;un rengi k&ouml;m&uuml;r gibi olur ve devam et diye s&ouml;yler. İmam d&ouml;rd&uuml;nc&uuml; sınırının da Hazar ve Ermenistan&rsquo;a kadar olduğunu buyurur. İş buraya varınca Harun ş&ouml;yle der: Gel yerime otur! Buna g&ouml;re bize bir şey kalmıyor! İmam ş&ouml;yle buyurur: Sana Fedek&rsquo;in sınırını belirlediğimde onu bize geri vermeyeceğini s&ouml;ylemiştim.[11] İşte burada Harun, İmam Kazım&rsquo;ı &ouml;ld&uuml;rme kararını alır.</p>\n\n<p>\n	Naklettiklerine g&ouml;re bir g&uuml;n Harun Reşit, İmam Kazım&rsquo;dan (a.s) ş&ouml;yle sorar: Sizler Ali&rsquo;nin (a.s) evlatları olduğunuz halde nasıl Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) evlatları olduğunuzu s&ouml;yl&uuml;yorsunuz.? &Ccedil;&uuml;nk&uuml; erkek anne aracılığıyla değil, baba aracılığıyla ceddine mensup olur. İmam (a.s) bunun cevabında şu ayeti okur: &ldquo;Z&uuml;rriyetinden D&acirc;vud&rsquo;u, S&uuml;leyman&rsquo;ı, Eyyub&rsquo;u, Y&ucirc;suf&rsquo;u, M&ucirc;s&acirc;&rsquo;yı ve H&acirc;r&ucirc;n&rsquo;u da. İyilik yapanları işte b&ouml;yle m&uuml;k&acirc;fatlandırırız. Zekeriya&rsquo;yı, Yahya&rsquo;yı, İsa&rsquo;yı, İlyas&rsquo;ı doğru yola erdirmiştik. Bunların hepsi salih kimselerden idi.&rdquo;[12] Oysaki Hz. İsa&rsquo;nın babası yoktu ama annesi aracılığıyla o peygamberlere m&uuml;ntesip olmuştur. Bu şekilde biz annemiz Fatıma Zehra (a.s) aracılığıyla Peygambere ulaşmaktayız. Aynı şekilde Y&uuml;ce Allah ş&ouml;yle buyurmuştur: &ldquo;Sana (gerekli) bilgi geldikten sonra artık kim bu konuda seninle tartışacak olursa, de ki: Gelin, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı &ccedil;ağıralım. Biz de siz de toplanalım. Sonra g&ouml;n&uuml;lden dua edelim de, Allah&rsquo;ın l&acirc;netini (aramızdan) yalan s&ouml;yleyenlerin &uuml;st&uuml;ne atalım.&rdquo;[13] Peygamber (s.a.a), Hıristiyanlar ile bu restleşme esnasında Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) dışında hi&ccedil; kimseyi davet etmemiştir. O halde Hasan ve H&uuml;seyin Peygamberin (s.a.a) evlatlarıdır.[14]</p>\n\n<h2>\n	Musa b. Cafer&rsquo;in İlim ve Ahlakı</h2>\n\n<p>\n	Değişik ilimlerdeki İmamın (a.s) geniş ilmi ve onun ahlaki ve manevi erdemleri hakkında bir&ccedil;ok rivayet mevcuttur. İmam Musa Kazım değişik ilimleri kendisinde toplamaması, ahlaki ve manevi kemal ve erdemleri taşımaması m&uuml;mk&uuml;n m&uuml;d&uuml;r; zira o n&uuml;b&uuml;vvet evi, risalet kaynağı ve meleklerin indiği yerde yetişmiştir. Bu alandaki rivayetler &ccedil;oktur. Burada onlardan &uuml;&ccedil; numuneye işaret edeceğiz:</p>\n\n<p>\n	Ebu Hanife ş&ouml;yle demektedir: İmam Sadık (a.s) zamanında hacca gitmiş idim. Medine&rsquo;ye ulaştığım zaman kendisinin evine gittim. Kapı &ouml;n&uuml;nde kendisinin izin vermesi i&ccedil;in beklemeye başladım. Bu esnada bir erkek &ccedil;ocuğu evden dışarı &ccedil;ıktı. Ondan tuvalet nerede diye sordum. Bekle dedi ve sonra duvara yaslandı, oturdu ve ş&ouml;yle dedi: Akarsu kenarında, meyve ağa&ccedil;ları altında, mescit avlusunda ve yol &uuml;zerinde su d&ouml;kmekten ve hacet gidermekten sakın. Duvarın arkasına git ve kıbleye arkanı ve &ouml;n&uuml;n&uuml; d&ouml;nmekten ka&ccedil;ın&hellip;&rdquo; Ebu Hanife ş&ouml;yle devam eder: Bu &ccedil;ocuktan bu s&ouml;zleri duyunca şaşırdım ve ondan adını sordum. Ben Musa b. Cafer&rsquo;im diye s&ouml;yledi. Ey gen&ccedil; g&uuml;nah ve isyan nedir diye kendisinden sordum. Cevap olarak ş&ouml;yle dedi: G&uuml;nah ve isyan i&ccedil;in &uuml;&ccedil; hal tasavvur edilebilir:</p>\n\n<p>\n	1. G&uuml;nahın kul tarafından olmayıp Allah tarafından olması. Bu durumda Allah&rsquo;ın m&uuml;rtekip olmadığı bir şey y&uuml;z&uuml;nden kulu cezalandırması uygun değildir.</p>\n\n<p>\n	2. G&uuml;nahın Allah ve kul tarafından ortak yapılması. Bu durumda da g&uuml;&ccedil;l&uuml; ortağın zayıf ortağa zul&uuml;m yapması uygun değildir.</p>\n\n<p>\n	3. G&uuml;nahın kul tarafından yapılmasıdır ve doğrusu da budur. Bu durumda eğer Allah kulunu bağışlarsa, bu O&rsquo;nun c&ouml;mertlik ve l&uuml;tf&uuml;d&uuml;r. Eğer cezalandırırsa kulun g&uuml;nah ve itaatsizliği sebebiyledir.</p>\n\n<p>\n	Ebu Hanife ş&ouml;yle demektedir: Bu s&ouml;zleri bu erkek &ccedil;ocuktan (Musa b. Cafer) duymayla cevabımı aldım ve İmam Sadık&rsquo;ı (a.s) g&ouml;rmekten vazge&ccedil;tim. İbn. Şehr Aşub Menakib adlı kitabında hadisin sonunu ş&ouml;yle nakletmektedir: Bu s&ouml;zleri ondan (İmam Musa Kazım) duyduktan sonra o g&ouml;z&uuml;mde b&uuml;y&uuml;d&uuml;, g&ouml;nl&uuml;mde yer edindi ve i&ccedil;ten şu ayeti okudum: &ldquo;Onlar birbirlerinden (t&uuml;reme tek) bir z&uuml;rriyettir.&rdquo;[15] Bilginler, değişik ilim dallarında kendisinden bir&ccedil;ok rivayet nakletmiştir ve dini metinlerimiz bu ilimlerle doludur.[16]</p>\n\n<p>\n	2. Ebu&rsquo;l-Ferec-i İsfahani ş&ouml;yle demektedir: Yahya b. Hasan bana ş&ouml;yle nakletti: Musa b. Cafer&rsquo;e (a.s) bir şahsın kendisine iyi bakmadığı ve arkasından konuştuğu haberi gelseydi, bu şahsa dinarla dolu bir kiyse yollardı ve kiyse i&ccedil;inde iki y&uuml;z ila &uuml;&ccedil; y&uuml;z dinar bulunurdu. İmamın bu işi dillere destan olmuştu. Musa b. Cafer (a.s) b&ouml;yle biriydi. Hemu ş&ouml;yle demektedir: İkinci halifenin torunlarından biri Musa b. Cafer&rsquo;i (a.s) g&ouml;rd&uuml;ğ&uuml;nde Hz. Ali&rsquo;ye (a.s) hakaret etmeye ve İmama k&ouml;t&uuml; davranmaya başlardı. İmamın bazı taraftarları onu &ouml;ld&uuml;rmemiz i&ccedil;in bize izin ver dediler. İmam ise hayır dedi. Bir g&uuml;n İmam merkep &uuml;zerindeyken bu şahsın tarlasına girdi. O şahıs ekin ve mahsullerimizi yok ettin diye bağırdı. İmam ona itina etmeyip aynı şekilde ilerledi ve b&ouml;ylece onun yakınına vardı ve indi. Onun kenarına oturup kendisiyle konuşmaya ve şaka yapmaya başladı. Mahsul&uuml;n&uuml;n tazminatı ne kadardır diye sordu. O şahıs y&uuml;z dirhem diye cevap verdi. İmam onun karı ne kadardır diye sordu. O da bilmiyorum diye cevap verdi. İmam ne kadar tahmin ediyorsun diye sordu. O da y&uuml;z dirhem daha dedi. İmam kendisine &uuml;&ccedil; y&uuml;z dirhem verdi. Bunun &uuml;zerine o şahıs yerinden kalktı ve İmamın başını &ouml;pt&uuml;. Bundan sonra ne zaman İmam mescide gelse o şahıs yerinden ayağa kalkar, kendisine selam verir ve Allah risaletini kimde karar kılacağını daha iyi bilir diye s&ouml;ylerdi. İmam onu &ouml;ld&uuml;rmek isteyen taraftarlarına ş&ouml;yle buyurdu: Bu iki işten hangisi daha iyiydi, sizin istediğiniz mi yoksa benim yaptığım iş mi?![17]</p>\n\n<p>\n	3. İmam Musa b. Cafer (a.s) m&uuml;stehap ve gece ibadetlerini yapmada gece ibadetlerini sabah namazıyla birleştirecek şekilde hareket ederdi. Sabah namazından sonra takibatı sabah olana dek s&uuml;rerdi. G&uuml;neşin doğuşuna yaklaşıncaya dek secde ve dua halinde olurdu. Kendisi şu duayı &ccedil;ok okurdu: &ldquo;Ey Allahım senden &ouml;l&uuml;m anında rahatlık ve hesap anında af diliyorum.&rdquo; Dualarından biri de şuydu: &ldquo;Kulunun g&uuml;nahı &ccedil;oğaldı &ouml;yleyse sana şayan affındır.&rdquo; Allah korkusundan &ouml;ylesinde ağlardı ki m&uuml;barek sakalı g&ouml;zyaşlarıyla ıslanırdı. İmam yakınlarını ziyaret etmekte meşhurdu. Geceleri Medine yoksullarına başvurur ve onlara para, ekmek ve hurma g&ouml;t&uuml;r&uuml;rd&uuml;. Bununla birlikte halk onu tanımaz ve bu para ve yiyeceklerin Musa b. Cafer (a.s) tarafından olduğunu bilmezdi.[18]</p>\n\n<h2>\n	İmam Kazım&rsquo;ın (a.s) Evlat ve Torunları</h2>\n\n<p>\n	Bu yazının başında da beyan edildiği gibi İmamın (a.s) hayatı ve &ccedil;ocukları konusu ciltlerce kitap yazmaya gerek duymaktadır. Ama burada sadece kendisinin oğulları ve kızlarının isimlerini beyan ediyoruz. Bundan &ouml;tesini ise nesep kitaplarına havale ediyoruz. Meşceru&rsquo;l-Vafi kitabının yazarı bu husustaki t&uuml;m g&ouml;r&uuml;şleri naklettikten ve onları inceleyip tahlil ettikten sonra ş&ouml;yle demektedir:</p>\n\n<h3>\n	A. Musa b. Cafer&rsquo;in (a.s) Erkek Evlatlarının İsimleri</h3>\n\n<p>\n	İmam Kazım&rsquo;ın (a.s) yirmi &uuml;&ccedil; erkek &ccedil;ocuğu vardı.[19] İlk&ouml;nce onların isimlerini beyan edecek ve sonra da hangilerinin nesil sahibi olduğuna değineceğiz. İsimleri şunlardır: &ldquo;Mecab&rdquo; diye de meşhur olan İbrahim Asğar M&uuml;rteza, Muhammed Abid, Abdullah, Abbas, İsmail, Cafer Hari (İbn. Sadkam Tuhfe adlı eserinde ş&ouml;yle demektedir: İmam&rsquo;ın (a.s) Cafer Ekber adında bir erkek &ccedil;ocuğu), İshak, Hamza, Abdurrahman, Akil, Kasım, Yahya, Davud, S&uuml;leyman, Ahmed, Fazl, Hasan, H&uuml;seyin, Zeydnar, &Uuml;beydullah, İbrahim Ekber, Harun ve &Ouml;mer (İbn. Sadkam&rsquo;ın Tuhfe kitabından nakledilmiştir).</p>\n\n<h2>\n	İmamın (a.s) Kızları</h2>\n\n<p>\n	Fatıma K&uuml;bra, Fatıma S&uuml;ğra, R&uuml;kiyye, Hekime, &Uuml;mm&uuml; Ebiha, R&uuml;kiyye S&uuml;ğra, G&uuml;ls&uuml;m, &Uuml;mm&uuml; Cafer, Lebabe, Zeynep, Hatice, İlliye, Amine, Hasane, Berihe, &Uuml;mm&uuml; Seleme, Meymune, &Uuml;mm&uuml; G&uuml;ls&uuml;m. Bu isimlere bazı başka isimler de eklemişlerdir[20] ama uzamaması i&ccedil;in onları zikretmekten vazge&ccedil;iyoruz.&nbsp;&nbsp;</p>\n\n<p>\n	--------------------------------------------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] el-Maşcer&uuml;&rsquo;l-Vafi, Seyid H&uuml;seyin Ebu Saide el-Musevi, Daru&rsquo;l-Mehcebeti&rsquo;l-Beyza.</p>\n\n<p>\n	[2] Ve Fi Rehab-i Eimet-i Ehli&rsquo;l-Beyt (a.s), Seyid Muhsin Emin, s. 80.</p>\n\n<p>\n	[3] a.g.e.</p>\n\n<p>\n	[4] Bkn: İrşad, Şeyh Mufid; Menakib, İbn. Şehr Aşub; Metalibu&rsquo;s-Sual, İbn. Talha.</p>\n\n<p>\n	[5] a.g.e.</p>\n\n<p>\n	[6] el-Fusulu&rsquo;l-Muhimme, s. 231.</p>\n\n<p>\n	[7] Musa b. Cafer&rsquo;in (a.s) imameti hakkında gelen nasslar hakkında bilgi edinmek i&ccedil;in bkn: afi, c. 1, s. 307-311; İspatu&rsquo;l-Hudat, s. 3, s. 156-170.</p>\n\n<p>\n	[8] Divan-i Dubel Hazai.</p>\n\n<p>\n	[9] Daha fazla bilgi i&ccedil;in şu adrese m&uuml;racaat edin: Tarih-i H&uuml;lefa, Suyuti; Murucu&rsquo;z-Zeheb, Mesudi; İrşad, Şeyh Mufid.</p>\n\n<p>\n	[10] Vefayatu&rsquo;l-A&rsquo;yan, , c. 5, s. 9.</p>\n\n<p>\n	[11] Rebiu&rsquo;l-Ebrar, c. 1, s. 315.</p>\n\n<p>\n	[12] Enam, 84-85.</p>\n\n<p>\n	[13] Ali İmran, 61.</p>\n\n<p>\n	[14] el-Fusulu&rsquo;l-Muhimme, s. 338; Ayat-i Enam, 84; Ali İmran, 61.</p>\n\n<p>\n	[15] Tuhafu&rsquo;l-Ukul, s. 303;&nbsp; Menakib, İbn. Şehr Aşub, c. 4, s. 314.</p>\n\n<p>\n	[16] Mekatilu&rsquo;t-Talibin, s. 499-500; Tarih-i Bağdat, s. 28.</p>\n\n<p>\n	[17] Mufid, İrşad, 296.</p>\n\n<p>\n	[18] Bkn: İrşad, 298; Kafi, c. 1, s. 13-20; Tuhafu&rsquo;l-Ukul, s. 283.</p>\n\n<p>\n	[19] Ali b. Musa İmam Rıza (a.s) dışında olanlar.</p>\n\n<p>\n	[20] Bkn: el-Maşcer&uuml;&rsquo;l-Vafi, c. 1, s. 65-66.</p>\n\n<p>\n	&nbsp;&nbsp;</p>','İmam Kazım (as) ın Hayatı','','publish','closed','open','','imam-kazim-as-in-hayati-2','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2876',0,'post','',0),(2877,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	&nbsp;</p>\n\n<p>\n	İmam Kazım (a.s), &ouml;lmek &uuml;zere olan birisinin yanına vararak ş&ouml;yle buyurmuştur: &ldquo;&Ouml;l&uuml;m, m&uuml;minleri g&uuml;nahından temizleyen bir arıtma aracıdır. V&uuml;cutlarında olan en son g&uuml;nahın kefareti olarak kendilerine ulaşan en son acıdır. &Ouml;l&uuml;m kafirleri de temizliklerinden arındırır, sahip oldukları iyiliğin son sevabı olarak kendilerine ulaşan en son lezzet ve rahatlıktır.&rdquo;&zwnj;[1]</p>\n\n<p>\n	İmam Kazım (a.s), &ouml;l&uuml;m&uuml; arzulayan birisine ş&ouml;yle buyurmuştur: &ldquo;Seninle Allah arasında kendisi sebebiyle sana yardım ulaştırdığı bir akrabalık mı vardır?&rdquo;&zwnj; O, &ldquo;hayır&rdquo;&zwnj; diye arzedince İmam ş&ouml;yle buyurdu: &ldquo;Acaba k&ouml;t&uuml;l&uuml;klerine &uuml;st&uuml;n gelecek iyilikleri &ouml;nceden g&ouml;nderdin mi?&rdquo;&zwnj; O, &ldquo;Hayır&rdquo;&zwnj; diye arzedince İmam ş&ouml;yle buyurdu: &ldquo;O halde sen ebedi helak olmayı arzu etmişsin.&rdquo;&zwnj;[2]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Aziz ve celil olan Allah, &ldquo;kil-u kal&rdquo;&zwnj;dan (boş konuşmaktan), malı savurganlıkla harcamaktan ve &ccedil;ok soru sormaktan nefret eder.&rdquo;&zwnj;[3]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ebu Zer&rsquo;e, &ldquo;Senin malın ve m&uuml;lk&uuml;n nedir?&rdquo;&zwnj; diye sorulunca, &ldquo;İlmimdir&rdquo;&zwnj; diye cevap verdi. Ona, &ldquo;Biz senin altın ve g&uuml;m&uuml;şlerini soruyoruz&rdquo;&zwnj; diye s&ouml;ylenildiğinde ise ş&ouml;yle buyurmuştur: &ldquo;Ben, g&uuml;ne başlayınca, geceyi d&uuml;ş&uuml;nm&uuml;yorum ve geceye başlayınca da sonraki g&uuml;n&uuml;m&uuml; d&uuml;ş&uuml;nm&uuml;yorum. (Dolayısıyla mal ve servet toplama fikrinde değilim.) Bizim bir kovanımız vardır. En iyi mallarımızı orada biriktiriyoruz. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurduğunu işittim: &ldquo;M&uuml;minin kovanı kabridir.&rdquo;&zwnj;[4]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah Peygamberlerini ve resullerini sadece Allah hakkında d&uuml;ş&uuml;ns&uuml;nler diye kullarına g&ouml;ndermiştir. O halde (hakkın davetine) en iyi şekilde icabet eden, Allah hakkındaki marifeti en g&uuml;zel olandır. Allah&rsquo;ın emri hakkında en bilgili olan kimse ise aklı daha g&uuml;zel olandır ve kullarından aklı en g&uuml;zel olan kimse de d&uuml;nya ve ahiret hakkında en y&uuml;ce olanlarıdır.&rdquo;&zwnj;[5]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Aziz ve celil olan Allah g&ouml;nderdiği her Peygamber ve vasiyi mutlaka c&ouml;mert olarak g&ouml;ndermiştir.&rdquo;&zwnj;[6]İmam Kazım (a.s), kendisine, &ldquo;Ress ashabı kimler idi, hangi halktan idiler ve nasıl bir kavim idiler?&rdquo;&zwnj; diye sorulunca ş&ouml;yle buyurmuştur: &ldquo;İki Ress ashabı vardır, bir Ress ashabı, Allah&rsquo;ın kitabında onları zikrettiği kimseler değillerdir. Bunlar Bedevi ve hayvancılıkla ge&ccedil;inen kimselerdi. Allah-u Teala Salih Peygamberi resul olarak onlara g&ouml;nderdi. Ama onlar Salih peygamberi katlettiler. Allah onlar i&ccedil;in başka bir Peygamber g&ouml;nderdi, onu da &ouml;ld&uuml;rd&uuml;ler. Bu defa bir Peygamberi veli ile birlikte g&ouml;nderdi. Onlar Resul&uuml; &ouml;ld&uuml;rd&uuml;ler, ama veli o kadar cihat etti ki sonunda o halkı yendi...</p>\n\n<p>\n	Ama Allah&rsquo;ın kendi kitabında zikrettiği Ress ashabı ise, Ress adında bir nehire sahip olan bir topluluktu. Bu nehrin &ccedil;ok suyu vardı.&rdquo;&zwnj; Bir şahıs İmam&rsquo;a (a.s) ş&ouml;yle sordu: &ldquo;Bu Ress nerededir?&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &ldquo;Azerbeycan&rsquo;ın sonunda, Ermenistan ve Azerbaycan arasında vaki olan bir nehirdir. Bu halk Ha&ccedil;&rsquo;a tapıyordu. Allah onlara bir arada otuz Peygamber g&ouml;nderdi, onların hepsini &ouml;ld&uuml;rd&uuml;ler. Daha sonra Allah bir veli ile birlikte kendilerine bir Peygamber g&ouml;nderdi, onlarla cihat etti. Tohum ve ekim d&ouml;neminin başlangıcında, Allah Mikail&rsquo;i memur kıldı, onların suyunu kuruttu, hi&ccedil;bir &ccedil;eşme ve nehirden su akmaz oldu, herşeyi kuruttu, &ouml;l&uuml;m meleğine de b&uuml;t&uuml;n koyunlarını yok etmesini emretti, yery&uuml;z&uuml;ne de altın, g&uuml;m&uuml;ş veya tabaklarını yerin dibine ge&ccedil;irmesini emretti. Bizim Kaim&rsquo;imiz (İmam Mehdi a.s) kıyam edince bunlardan faydalanacaktır. B&ouml;ylece onların hepsi, a&ccedil;lıktan, susuzluktan ve ağlamaktan &ouml;ld&uuml;ler. Onlardan hi&ccedil; kimse baki kalmadı. Onlar arasında sadece ihlas sahibi olanlar baki kaldılar. Onlar Allah&rsquo;tan bir miktar ekin, hayvan ve suyla kendilerini kurtarmasını ve de isyan ve tuğyana m&uuml;btela olmamak i&ccedil;in bunları kendilerine az kılmasını istediler. Allah onların doğru niyetinden haberdar olduğu i&ccedil;in de dualarına icabet buyurdu. Ondan sonra halk kendi evlerine geri d&ouml;nd&uuml;ler ve herşeyin alt&uuml;st olduğunu g&ouml;rd&uuml;ler. Allah onların nehirlerini yeniden akıttı. Onlar i&ccedil;in ondan istediklerinden daha fazla kıldı. Ondan sonra o kavim a&ccedil;ık ve gizlide itaate koyuldular. Sonunda bu halk ortadan kalktı. Bunlardan sonra yeni nesil v&uuml;cuda geldi. Onlar da zahirde Allah&rsquo;a itaat ettiler ama batında nifaka d&uuml;şt&uuml;ler, &ccedil;eşitli g&uuml;nahlara bulaştılar. Daha sonra Allah onlara birini g&ouml;nderdi. Hi&ccedil; &ccedil;ekinmeden onları &ouml;ld&uuml;rmeye başladı. Onlardan &ccedil;ok az bir grubu geride kaldı. Allah onlara da taun (veba) hastalığını musallat kıldı. Onlardan hi&ccedil; kimse geri kalmadı. Nehirleri ve evleri iki y&uuml;z yıl boyunca sahipsiz kaldı. Bir m&uuml;ddetten sonra Allah-u Teala bir kavim getirdi, onların yurtlarına yerleştirdi. Onlar doğru ve salih kimselerdi. Bir m&uuml;ddet sonra onların bir grubu yeniden fesada d&uuml;şt&uuml;. Erkekler erkeklere y&ouml;neldi, kadınlar da kadınlara. İşte bu y&uuml;zden Allah yıldırımı onlara musallat kıldı ve bu topluluktan hi&ccedil; kimseyi baki bırakmadı.&rdquo;&zwnj;[7]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Yahya b. Zekeriyya&rsquo;nın (a.s) metodu şuydu: &ldquo;O ağlıyor, asla g&uuml;lm&uuml;yordu. İsa b. Meryem ise hem ağlıyor hem de g&uuml;l&uuml;yordu. İsa&rsquo;nın (a.s) yaptığı iş Yahya&rsquo;nın (a.s) yaptığı işten daha &uuml;st&uuml;nd&uuml;.&rdquo;&zwnj;[8]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Her kim Allah hakkında konuşursa helak olur. Herkim riyaset d&uuml;şk&uuml;n&uuml; olursa helak olur ve kendini beğenmeye d&uuml;&ccedil;ar olursa helak olur.&rdquo;&zwnj;[9]İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Uuml;&ccedil; şey helak edicidir: Ahdi bozmak, s&uuml;nneti terk etmek ve&nbsp; cemaatten ayrılmak.&rdquo;&zwnj;[10]</p>\n\n<p>\n	İmam Kazım (a.s) Abdurrahman b. Haccac&rsquo;a ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ıkışı kolay, inişi zor olan y&uuml;kseklikten sakın.&rdquo;&zwnj; Abdurrahman ş&ouml;yle diyor: &ldquo;İmam Sadık (a.s) ş&ouml;yle buyururdu: &ldquo;Nefsini heva ve hevesine bırakma. Zira nefsinin hevası, nefsinin helak olmasına sebep olur ve nefsini heves ettiği şeye terk etmen, nefis i&ccedil;in sıkıntı sebebi olur. Nefsini heves ettiği şeyden alı koyman ise, onun i&ccedil;in derman olur.&rdquo;&zwnj;[11]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Senin i&ccedil;in iki iş ortaya &ccedil;ıkar ve hangisinin daha iyi ve doğru olduğunu bilmezsen onlardan hangisinin heva ve hevesine daha yakın olduğuna bir bak ve ona muhalefet et. Zira bir &ccedil;ok doğrular nefsin heva ve hevesine muhalefet etmekte gizlidir.&rdquo;&zwnj;[12]</p>\n\n<p>\n	İmam Kazım (a.s), Hişam b. Hakem&rsquo;e yaptığı &ouml;ğ&uuml;tlerinden birinde ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Aziz ve celil olan Allah ş&ouml;yle buyurmuştur: &ldquo;İzzet ve celalime andolsun ki kul benim isteklerimi kendi isteklerine tercih edince ona nefis zenginliği bağışlarım, himmetini ahirete y&ouml;neltirim, işini d&uuml;zene sokarım, g&ouml;kleri ve yeri rızkına kefil kılarım ve her t&uuml;ccarın ticaretinin ardından onu d&uuml;ş&uuml;n&uuml;r&uuml;m.&rdquo;&zwnj;[13]</p>\n\n<p>\n	İmam Kazım (a.s) Cafer bin Muhammed bin Asimiyy&rsquo;e ş&ouml;yle buyurmuştur: &ldquo;Ey Asım! Birbirinizle ilişki kurma ve yardımlaşma hususunda nasıl davranıyorsunuz?&rdquo;&zwnj; ben ş&ouml;yle arz ettim. &ldquo;Bir kişinin olması m&uuml;mk&uuml;n olabilecek en &uuml;st&uuml;n şekliyle&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &ldquo;Sizden biri fakirlik anında kardeşinin d&uuml;kkanına veya evine gidip para kesesini &ccedil;ıkarıp ihtiyacı kadarını aldığı halde kardeşi kendisine itiraz etmez mi?&rdquo;&zwnj; Asım ş&ouml;yle arz etti: &ldquo;Hayır&rdquo;&zwnj; (yani itiraz eder) imam ş&ouml;yle buyurdu: &ldquo;O halde birbirinizle ilişki hususunda benim istediğim şey &uuml;zere değilsiniz.&rdquo;&zwnj;[14]</p>\n\n<p>\n	İmam Kazım (a.s), kendisinden &ouml;ğ&uuml;t dileyen, Ali b. S&uuml;veyd-i Sai&rsquo;ye ş&ouml;yle buyurmuştur: &ldquo;Sana Allah&rsquo;tan sakınmayı tavsiye ediyorum.&rdquo;&zwnj;İmam daha sonra sustu ve ben (Ali b. Suveyd-i Sai) fakirliğim hususunda kendisine şikayette bulunarak ş&ouml;yle dedim: &ldquo;Allah&rsquo;a yemin olsun ki &uuml;zerimde elbise bile yoktu. Falan kimse &uuml;zerindeki iki elbiseden birini &ccedil;ıkarıp bana giydirdi.&rdquo;&zwnj;İmam daha sonra ş&ouml;yle buyurdu: &ldquo;Oru&ccedil; tut ve sadaka ver&rdquo;&zwnj; Ben ş&ouml;yle arzettim: &ldquo;Kardeşlerimin bana yaptığı az yardımı da sadaka mı vereyim?&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ın sana verdiği rızıktan her ne kadar kendin ona muhta&ccedil; olsan da sadaka ver.&rdquo;&zwnj;[15]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Lokman oğluna ş&ouml;yle buyurmuştur: &ldquo;Hak karşısında m&uuml;tevazi ol ki insanların en akıllısı olasın.&rdquo;&zwnj;[16]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ekin toprakta biter, kaya par&ccedil;ası &uuml;zerinde bitmez. Hikmette işte b&ouml;yledir. M&uuml;tevazi kimsenin kalbinde bayındır olur. Kibirli ve zorba kimsenin kalbinde bayındır olmaz. Zira Allah tevazuu aklın aracı, tekebb&uuml;r&uuml; ise cehaletin aracı kılmıştır.&rdquo;&zwnj;[17]İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah m&uuml;tevazi kimseleri tevazuları &ouml;l&ccedil;&uuml;s&uuml;nce y&uuml;celtir hatta kendi azameti ve y&uuml;celiği &ouml;l&ccedil;&uuml;s&uuml;nce onlara y&uuml;celik bağışlar.&rdquo;&zwnj;[18]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ocuklara bir şeyi s&ouml;z verdiğiniz zaman onunla amel ediniz. &Ccedil;ocuklar sizin kendilerine rızık verdiğinizi sanır ve Allah kadınlar ve &ccedil;ocuklar i&ccedil;in gazaplandığı gibi başka hi&ccedil;bir şey hakkında gazap etmemektedir.&rdquo;&zwnj;[19]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Ouml;ğ&uuml;d&uuml;n&uuml; zamandan ve zamanın ehlinden al. Zira ki zaman hem uzundur hem de kısa. O halde amelinin m&uuml;kafatını g&ouml;r&uuml;yormuşsun gibi amel et ki, bu m&uuml;kafat hususunda daha &ccedil;ok tamahlı olasın.&rdquo;&zwnj;[20]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Yalnızlığa tahamm&uuml;l etmek aklın g&uuml;&ccedil;l&uuml; oluşunun nişanesidir. Allah&rsquo;ı d&uuml;ş&uuml;nen[21] kimse d&uuml;nyadan ve d&uuml;nya ehlinden kenara &ccedil;ekilir ve Allah nezdinde olan şeye y&ouml;nelir. Allah onun yalnızlığının dostu olur, halvetteki yari olur, fakirlik anında ihtiya&ccedil;sızlık sebebi olur[22] ve hi&ccedil; bir aşireti ve kabilesi olmaksızın ona izzet ve kudret bağışlayıcı olur.&rdquo;&zwnj;[23]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Hişam! Hakkın bayrağı Allah&rsquo;a itaat i&ccedil;in dikilmiştir, kurtuluş itaat ile, itaat ise ilim ve marifet iledir. İlim ise &ouml;ğrenmekle elde edilir, &ouml;ğrenmek akılla g&uuml;&ccedil;lenir, ilim sadece rabbani alimlerden elde edilir ve ilmin marifeti akılla hasıl olur.&rdquo;&zwnj;[24]İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Alimin az ameli bir ka&ccedil; kat (sayılır) ve kabul edilir. Heva ve hevesine d&uuml;şk&uuml;nlerin ve cahillerin &ccedil;ok ameli ise kabul edilmez.&rdquo;&zwnj;[25]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Akıllı kimse hikmete sahip olmakla d&uuml;nyanın yokluğuna da razı olur, hikmetsiz olduğu taktirde ise t&uuml;m d&uuml;nyaya bile razı olmaz. Bu y&uuml;zden (akıl sahiplerinin) ticaretleri kazan&ccedil;lı olmuştur.&rdquo;&zwnj;[26]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Akıllı kimseler, d&uuml;nyanın fazlalığını da terk etmişlerdir, nerede kaldı ki g&uuml;nahlarını (terk etmesinler), zira d&uuml;nyayı terk etmek fazilet, g&uuml;nahları terk etmek ise farizadır (vaciptir.)&rdquo;&zwnj; [27]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Akıllı kimse d&uuml;nyaya ve d&uuml;nyaya tapanlara bakmış ve d&uuml;nyanın sadece sıkıntıyla elde edilebildiğini anlamış, sonra ahirete bakmış ve ahiretin de zahmet ve sıkıntıyla elde edildiğini anlamış, b&ouml;ylece sıkıntı ve meşakkatleriyle daha kalıcı olanı talep etmiştir.&rdquo;&zwnj;[28]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ali b. H&uuml;seyin (a.s)[29] ş&ouml;yle buyurmuştur: &ldquo;Salihler ile oturup kalkmak, salah ve temizliğe sebep olur. Alimlerin adabı (veya alimlerin yanından ayrılmamak) aklı artırır, adil h&uuml;k&uuml;mdarlara itaat etmek, izzet ve kudretin kemal sebebidir. Varlıktan istifade etmek, insanlığın ve mertliğin kemalidir. [30] İrşad ve meşveret dilemek de nimetin hakkını eda etmektir. Eziyet etmekten sakınmak, aklın kemal nişanesi ve d&uuml;nya ve ahirette bedenin rahatlığıdır.&rdquo;&zwnj;[31]</p>\n\n<p>\n	İmam Kazım (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ey Hişam! Akıllı kimse, kendisini yalanlamasından korktuğu kimseye bir s&ouml;z s&ouml;ylemez, kendisinden esirgeyeceğinden korktuğu kimseden bir şey istemez, yapamadığı şeyi vaad etmez, &uuml;mit bağladığı taktirde utanacağı bir şeye &uuml;mit bağlamaz, kınanacağı bir şeye &uuml;mit bağlamaz, [32] i&ccedil;inde kalacağından korktuğu bir işe teşeb&uuml;sste bulunmaz.[33]&rdquo;&zwnj; [34]</p>\n\n<p>\n	------------------------------------------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Mean&rsquo;il-Ahbar, 289/6</p>\n\n<p>\n	[2] Keşf&rsquo;ul-Gumme, 3/42</p>\n\n<p>\n	[3] el-Kafi, 5/301/5</p>\n\n<p>\n	[4] Emali&rsquo;et-Tusi, 702/1501</p>\n\n<p>\n	[5] Bihar, 1/136/30</p>\n\n<p>\n	[6] a.g.e. 4/39/4</p>\n\n<p>\n	[7] Kıses&rsquo;ul-Enbiya, 96/89</p>\n\n<p>\n	[8] el-Kafi, 2/665/20</p>\n\n<p>\n	[9] Tuhef&#39;ul-Ukul , 409</p>\n\n<p>\n	[10] Bihar , 2/266/25</p>\n\n<p>\n	[11] el-Kafi , 2/336/4</p>\n\n<p>\n	[12] Tuhef&#39;ul-Ukul , 398</p>\n\n<p>\n	[13] Bihar, 78/310/1</p>\n\n<p>\n	[14] Bihar , 74/231/28</p>\n\n<p>\n	[15] a. g. e. 4/18/2</p>\n\n<p>\n	[16] Tuhef&#39;ul-Ukul , 386</p>\n\n<p>\n	[17] Bihar , 78/312/1</p>\n\n<p>\n	[18] Tuhef&#39;ul-Ukul , 399</p>\n\n<p>\n	[19] Bihar , 104/73/23</p>\n\n<p>\n	[20] Bihar , 78/306/1</p>\n\n<p>\n	[21] Yani Allah&rsquo;ın zatının ve sıfatlarının , h&uuml;k&uuml;mlerinin ve şeraitlerinin marifeti kendisine hasıl olur veya şu anlamdadır ki Allah ona akıl ihsan eder veya işleri Allah&rsquo;a varacak birilimle tanır. Direkt veya endirekt o ilmi Peygamberlerden ve ilahi h&uuml;ccetlerden alır veya aklı &ouml;yle bir dereceye ulaşır ki Allah ilmini bir insan &ouml;ğretmeksizin ona ihsan eder. (Kafi&rsquo;nin dipnotundan naklen.)</p>\n\n<p>\n	[22] Yani Allah onu m&uuml;stağni kılar veya şu anlamdadır ki d&uuml;nya perestler mal ve servetle zengin olduğu gibi onun da zenginliği Allah , Allah&rsquo;a yakınlık ve hak ile m&uuml;nacaatla hasıl olur. (Kafi&rsquo;nin dipnotundan naklen</p>\n\n<p>\n	[23] a. g. e. 1/17/12</p>\n\n<p>\n	[24] a. g. e. 1/17/12</p>\n\n<p>\n	[25] a. g. e.</p>\n\n<p>\n	[26] a. g. e.</p>\n\n<p>\n	[27] a. g. e.</p>\n\n<p>\n	[28] a. g. e. 1/18/12</p>\n\n<p>\n	[29] İmam&rsquo;ın (a.s) bu s&ouml;z&uuml; insanlarla muaşerete, onlarla &uuml;nsiyet edinmeye, fazilet ehlinin faziletlerinden nasiplenmeye teşviktir ve aynı zamanda da uzlete &ccedil;ekilmekten ve insanlardan uzak durmaktan sakındırmaktır. Zira uzlet ve insanlardan uzak durmak , nifakın , vesvesenin , Muhammed&rsquo;i kamil yoldan mahrumiyetin ve makam-i mahmuttan mahrumiyetin , bir &ccedil;ok faziletlerin ve iyiliklerin terk edilişinin, şer&rsquo;i s&uuml;nnetlerin, toplu adapların, kapsamlı adapların ve cemaatin terk edilişinin ahlaki y&uuml;celikler kapısını kapamasının ve insani y&uuml;ce hasletlerin ortadan kalkışının sebepleridir. (Kafi&rsquo;nin dipnotundan naklen)</p>\n\n<p>\n	[30] Yani sermayeyi , ticaret , kazan&ccedil; ve iş yoluyla geliştirmek ve b&uuml;y&uuml;tmek , insanlığın kemalinin nişanesidir. Zira bu durumda insan , diğerlerine muhta&ccedil; olmaz. Ayrıca kendisine layık olan işleri yapma imkanına kavuşur. (Kafi&rsquo;nin dipnotundan naklen)</p>\n\n<p>\n	[31] a. g. e. 1/20/12</p>\n\n<p>\n	[32] Yani akıllı kimse , salahiyetini ve liyakatini aşan şeylere &uuml;mit bağlamaz. (Kafi&rsquo;nin dipnotundan naklen)</p>\n\n<p>\n	[33] Yani hi&ccedil; bir şeyi vakti gelmeden yerine getirmez. (Kafi&rsquo;nin dipnotundan naklen)</p>\n\n<p>\n	[34] a. g. e.</p>\n\n<p>\n	&nbsp;</p>','İmam Musa Kazım’dan (a.s) Altın Sözler','','publish','closed','open','','imam-musa-kazimdan-a-s-altin-sozler','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2877',0,'post','',0),(2878,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	1- Muhammed bin İsmail bin Fazl el-Haşimi&#39;den ş&ouml;yle rivayet edilmiştir: Ebul Hasan M&ucirc;sa bin C&acirc;fer (a.s)&#39;ın huzuruna &ccedil;ıktım, şiddetli bir şekilde hastaydı. Ona; Allah&#39;ın bize g&ouml;stermesini istemediğim şey (&ouml;l&uuml;m), ger&ccedil;ekleşirse o zaman kime başvuralım (sizden sonra İmam kimdir)? dedim. Ş&ouml;yle cevap verdi: &quot;Oğlum Ali&#39;ye; zira onun mektubu benim mektubumdur. O benim vasim ve benden sonraki halifemdir.&quot;</p>\n\n<p>\n	2- Ali bin Yakt&icirc;n&#39;den ş&ouml;yle rivayet edilmiştir: Hz. M&ucirc;sa K&acirc;zım (a.s)&#39;ın huzurunda idim. Oğlu Ali de yanındaydı. İmam ş&ouml;yle buyurdu: Ey Ali! Bu oğlum &ccedil;ocuklarımın efendisidir ve ben kendi k&uuml;nyemi ona verdim. (Ali bin Yakt&icirc;n diyor ki;) Hişam (Bu s&ouml;z&uuml; benden işittiğinde) eliyle alnına vurdu ve dedi: &quot;İnna lillah&quot;, Allah&#39;a andolsun ki, bu s&ouml;zle sana kendisinin &ouml;l&uuml;m haberini vermiştir.</p>\n\n<p>\n	3- H&uuml;seyin bin Nuaym es-Sahhaf&icirc;&#39;den ş&ouml;yle rivayet edilmiştir: Ben, Hişam bin Hakem ve Ali bin Yakt&icirc;n Bağdat&#39;taydık. Ali bin Yakt&icirc;n dedi ki; ben, salih kul M&ucirc;sa bin C&acirc;fer (a.s)&#39;ın huzurundaydım, oğlu Rıza (a.s) onun yanına geldiğinde ş&ouml;yle buyurdu: &quot;Ey Ali! Bu benim &ccedil;ocuklarımın efendisidir ve ben kendi k&uuml;nyemi ona verdim.&quot;</p>\n\n<p>\n	O sırada Hişam eliyle alnına vurdu ve dedi: &quot;Yazıklar olsun sana! Ne dedin?&quot; Sonra Ali bin Yakt&icirc;n dedi ki; &quot;Allah&#39;a and olsun ki, o bu s&ouml;z&uuml;yle sana, kendisinden sonra imametin onda (Hz. Rıza&#39;da) olduğunu haber vermiştir.&quot;</p>\n\n<p>\n	4- Ali bin Yakt&icirc;n&#39;den ş&ouml;yle rivayet edilmiştir: M&ucirc;sa bin C&acirc;fer (a.s) -ondan bir şey sormadan- bana ş&ouml;yle buyurdu: &quot;Bu, &ccedil;ocuklarımın en fakihi, en alimidir.&quot; Ve eliyle Rıza (a.s)&#39;ı g&ouml;stererek; &quot;Kendi k&uuml;nyemi ona verdim&quot; buyurdular.</p>\n\n<p>\n	5- Mensur bin Y&ucirc;nus Buzurc&#39;dan ş&ouml;yle rivayet edilmiştir: Bir g&uuml;n M&ucirc;sa bin C&acirc;fer (a.s)&#39;ın huzuruna gittim, bana ş&ouml;yle buyurdu: &quot;Mensur! Bug&uuml;n ne yaptığımı biliyor musun?&quot; Hayır, dedim. Buyurdu ki; &quot;Oğlum Ali&#39;yi vasi ve kendimden sonraki halife yaptım. Onun yanına git, bu m&uuml;nasebetten dolayı onu tebrik et ve ona bunu benim sana emrettiğimi s&ouml;yle.&quot;</p>\n\n<p>\n	Mensur, s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle dedi: Ben onun huzuruna &ccedil;ıktım. Onu tebrik ettim ve bunu bana babasının emrettiğini s&ouml;yledim.</p>\n\n<p>\n	(Şeyh Saduk diyor ki;) Mensur sonradan Hz. Rıza (a.s)&#39;ın imametini ink&acirc;r etti ve (İmam K&acirc;zım (a.s)&#39;a ait olan) onun elindeki mallara el koydu ve sattı.</p>\n\n<p>\n	6- D&acirc;vud bin Kesir&#39;den ş&ouml;yle rivayet edilmiştir: Ebu Abdullah&#39;a (İmam C&acirc;fer-i S&acirc;dık) dedim ki; Canım sana feda olsun! Eğer sana bir şey olursa kime baş vuralım? Buyurdular ki; &quot;Oğlum M&ucirc;sa&#39;ya.&quot;</p>\n\n<p>\n	Sonra o olay ger&ccedil;ekleşti. Allah&#39;a andolsun ki ben, M&ucirc;sa bin C&acirc;fer&#39;in imameti hakkında bir an bile ş&uuml;phe etmedim. Sonra yaklaşık otuz yıl ge&ccedil;ti. İmam M&ucirc;sa K&acirc;zım (a.s)&#39;ın huzuruna gittim. Ona: Canım sana feda olsun! Eğer size bir şey olursa kime m&uuml;racaat edelim? dediğimde; &quot;Oğlum Ali&#39;ye&quot; buyurdular. Sonra o olay da ger&ccedil;ekleşti. Allah&#39;a andolsun ki, Ali Rıza (a.s) hakkında bir an olsun ş&uuml;phe etmedim.</p>\n\n<p>\n	7- D&acirc;vud-u Rakk&icirc;&#39;den ş&ouml;yle rivayet edilmiştir: İmam M&ucirc;sa K&acirc;zım (a.s)&#39;a dedim ki; Canım sana feda olsun! Ben yaşlanmışım, senden sonra kimin imam olacağını bana s&ouml;yle. İmam K&acirc;zım (a.s), Hz. Rıza (a.s)&#39;ı işaret ederek; &quot;Benden sonra sizin sahibiniz budur&quot; buyurdular.<br />\n	8- D&acirc;vud-u Rakk&icirc;&#39;den ş&ouml;yle rivayet edilmiştir: Ebu İbrahim&#39;e, yani İmam M&ucirc;sa K&acirc;zım (a.s)&#39;a ş&ouml;yle dedim: Babam sana feda olsun! Ben artık yaşlanmışım, seninle bir daha buluşamayacağımdan korkuyorum. Senden sonra kimin imam olacağını bana bildir. Buyurdular ki: &quot;Oğlum Ali&#39;dir.&quot;</p>\n\n<p>\n	9- Yezid bin Selit-i Zeyd&icirc; diyor: Ben ve yol arkadaşlarım Mekke yolunda İmam S&acirc;dık (a.s) ile karşılaştık. İmam (a.s)&#39;a: &quot;Anam babam size feda! Siz ve ecdadınız tertemiz imamlarsınız, &ouml;l&uuml;mden kimse ka&ccedil;ıp kurtulamaz, o halde bana (kendinizden sonraki imam hakkında) bir şey s&ouml;yle de kendimden sonrakilere (evlat ve akrabalarıma) onu s&ouml;yleyeyim&quot; diye arzettim. İmam cevaben bana ş&ouml;yle buyurdular: &quot;Evet, bunlar benim evlatlarımdır; O ise (oğlu Hz. İmam Rıza&rsquo;ya işaretle) hepsinden &uuml;st&uuml;nd&uuml;r. O ilim, h&uuml;k&uuml;m, hikmet, anlayış ve c&ouml;mertlik sahibidir; halkın dini meseleler hakkında ihtilafa d&uuml;şt&uuml;kleri meseleleri (&ccedil;ok iyi) bilmektedir; onda g&uuml;zel ahlak, iyi komşuluk huyu vardır; O, Allah&#39;ın (c.c) kapılarından bir kapıdır ve onda bunların hepsinden daha &uuml;st&uuml;n olan başka bir &ouml;zellik de vardır.&quot;</p>\n\n<p>\n	Babam İmam (a.s)&#39;a; &quot;Anam babam size feda olsun! O &ouml;zellik nedir? diye sordu. İmam (a.s) buyurdular ki; &quot;Allah azze ve celle, bu &uuml;mmetin yardımcısını, feryada koşanını, alemini (nişanesini), n&ucirc;runu, anlayış, h&uuml;k&uuml;m ve hikmet sahibini, en iyi mevl&uuml;d&uuml; (doğan &ccedil;ocuğu), en iyi genci ondan v&uuml;cuda getirecektir. Allah-u Teala onun vasıtasıyla kan d&ouml;kmeyi &ouml;nleyecek, insanların arasını ıslah edecek, onları barıştıracak; dağınıklığı, kargaşa ve kopukluğu d&uuml;zeltecek, &ccedil;ıplağı &ouml;rtecek, a&ccedil;ı doyuracak, korkana g&uuml;ven verecek, yağmuru yağdıracak, kullar onun vesilesiyle emre boyun eğecekler; o, gen&ccedil;lerin ve olgunlaşmış kişilerin en hayırlısı, en &uuml;st&uuml;n&uuml;d&uuml;r, ergenlik &ccedil;ağına ermeden aşireti, onunla (onun imameti ile) m&uuml;jdelenecektir. Onun konuşması h&uuml;k&uuml;m ve hikmettir, susması ise ilim ve bilin&ccedil; &uuml;zeredir; halkın ihtilafa d&uuml;şt&uuml;ğ&uuml; meseleleri onlara a&ccedil;ıklayacaktır.&quot;</p>\n\n<p>\n	Yezid bin Selit s&ouml;zlerine ş&ouml;yle devam ediyor: Babam ona; Anam babam sana kurban olsun! Acaba ondan sonra onun bir evladı olacak mı? diye sordu. İmam (a.s): Evet, diye buyurdu ve sonra sustu.</p>\n\n<p>\n	Yezid daha sonra ş&ouml;yle diyor: Bir m&uuml;ddet sonra Ebul Hasan (yani, İmam M&ucirc;sa bin C&acirc;fer -a.s-) ile g&ouml;r&uuml;şt&uuml;m. Kendilerine arzettim: Anam babam sana feda olsun! (Sonraki imam hakkında) babanızın bana haber verdiği gibi, sizin de bana haber vermenizi istiyorum. İmam (a.s), cevaben buyurdular ki: &ldquo;Babam &ouml;yle bir zamanda yaşıyordu ki, bizim zamanımız &ouml;yle değil.&rdquo;</p>\n\n<p>\n	Yezid diyor: İmam&#39;a dedim ki: Sizden bu kadarına razı olan kimseye Allah lanet etsin![1]</p>\n\n<p>\n	Yezid s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle diyor: İmam benim bu s&ouml;z&uuml;me g&uuml;l&uuml;p ş&ouml;yle buyurdular: &ldquo;Ey Eba Umare! Bil ki, ben evimden &ccedil;ıktım, zahirde (g&ouml;r&uuml;n&uuml;şte) b&uuml;t&uuml;n oğullarıma vasiyet ettim, onları oğlum Ali ile ortak kıldım, ama gizlide sadece Ali&#39;ye vasiyette bulundum (onu kendime vasi yaptım). R&uuml;yamda Resulullah (s.a.a)&#39;ı g&ouml;rd&uuml;m, Emir&#39;ul M&uuml;minin Ali (a.s) da onunla birlikte idi; Resulullah (s.a.a)&#39;in yanında bir y&uuml;z&uuml;k, bir kılı&ccedil;, bir &acirc;sa, bir kitap ve bir de sarık vardı. Kendisine: Bunlar nedir? diye sordum. Buyurdular ki: Sarık Allah&#39;ın saltanatının, kılı&ccedil; izzetinin, kitap n&ucirc;runun, &acirc;sa g&uuml;c&uuml;n&uuml;n nişanesidir; y&uuml;z&uuml;k de b&uuml;t&uuml;n bunları kapsıyor. Sonra Resulullah (s.a.a) buyurdu ki: İmamet, oğlun Ali&rsquo;ye yetişecektir.&rdquo;<br />\n	Yezid daha sonra s&ouml;zlerini ş&ouml;yle s&uuml;rd&uuml;rd&uuml;: İmam (a.s) bana buyurdular ki: Ey Yezid! Bu konu senin yanında emanettir, &ouml;yleyse onu akıl sahibi, sadakatli ve Allah&#39;ın, kalbini iman &uuml;zere ısındırdığı insanlar dışında kimseye s&ouml;yleme ve Allah-u Teala&#39;nın nimetlerine karşı nank&ouml;rl&uuml;k etme. Eğer senden tanıklık isterlerse tanıklık et. &Ccedil;&uuml;nk&uuml; Allah-u Teala ş&ouml;yle buyurmuştur: &quot;Allah sizlere, emanetleri ehline ulaştırmayı emrediyor.&quot; (Nisa/58) Yine Allah-u Teala buyuruyor ki:</p>\n\n<p>\n	&quot;Kendisinde olan bir şehadeti (tanıklığı) Allah&#39;tan gizleyenden daha zalim kimdir?&quot; (Bakara/140)Dedim ki; Allah&#39;a and olsun ki, kesinlikle b&ouml;yle bir işi yapmayacağım. Sonra, Ebul Hasan (İmam K&acirc;zım) s&ouml;zlerini ş&ouml;yle s&uuml;rd&uuml;rd&uuml;: &ldquo;Daha sonra Resulullah (s.a.a) onun vasıflarını bana a&ccedil;ıkladı ve ş&ouml;yle buyurdular: &quot;Oğlun Ali &ouml;yle biridir ki, Allah&#39;ın n&ucirc;ruyla bakar, Allah&#39;ın bildirmesiyle duyar, hikmetle konuşur, doğru davranır; hata yapmaz, alimdir, cahil değildir, h&uuml;k&uuml;m (hikmet) ve ilimle doludur. Onunla birlikte olacağın s&uuml;re ne kadar da azdır; o kadar azdır ki, yok gibi sayılır! &Ouml;yleyse seferden d&ouml;n&uuml;ş&uuml;nde işlerini d&uuml;zenle, kendine boş vakit ayarla; &ccedil;&uuml;nk&uuml; sen, onlardan ayrılıp başka şeylerle birlikte olacaksın. O halde evlatlarını topla ve Allah&#39;ı onlara tanık kıl; (ş&uuml;phesiz) Allah, tanıklık i&ccedil;in yeterlidir.&quot;</p>\n\n<p>\n	Sonra, İmam K&acirc;zım (a.s) ş&ouml;yle buyurdular: &ldquo;Ey Yezid! Ben bu yıl vefat edeceğim. Ali bin Ebu Talib ve Ali bin H&uuml;seyin&#39;in adaşı olan oğlum Ali&rsquo;ye birincisinin (Hz. Ali&#39;nin) anlayışı, ilmi, zaferi ve heybeti verilmiştir. O, H&acirc;run&#39;dan ancak d&ouml;rt yıl ge&ccedil;tikten sonra konuşabilir (bu m&uuml;ddetten &ouml;nce konuşmaya hakkı yoktur), d&ouml;rt yıl ge&ccedil;tikten sonra, istediğin her şey hakkında ondan soru sor; Allah&#39;ın izniyle cevabını verecektir.&quot;</p>\n\n<p>\n	10- Abbas Nehhas&#39;il Esed&icirc; ş&ouml;yle diyor: Hz. Rıza (a.s)&#39;a; Bu zamanın imamı siz misiniz? diye sorduğumda İmam (a.s): Evet, Allah&#39;a and olsun ki, ben b&uuml;t&uuml;n insan ve cinlerin imamıyım, buyurdular.</p>\n\n<p>\n	11- S&uuml;leyman bin Hafs el-Nervez&icirc; diyor: İmam Ebul Hasan M&ucirc;sa bin C&acirc;fer (a.s)&#39;ın yanına gittim ve kendisinden sonraki İmam ve Allah&#39;ın h&uuml;cceti hakkında soru sormak istiyordum. İmam (a.s), ben hi&ccedil;bir şey sormadan bana bakıp ş&ouml;yle buyurdular: &ldquo;S&uuml;leyman! &quot;Ali&quot; benim oğlum ve vasimdir. Benden sonra Allah&#39;ın insanlara olan h&uuml;ccetidir. O, benim evlatlarımın en &uuml;st&uuml;n olanıdır. Eğer benden sonra yaşayacak olursan, halifemi (yerime ge&ccedil;eni) tanımak isteyen Şiaların ve velayet ehli kimselerin nezdinde onun (Ali bin M&ucirc;sa&#39;nın) imamlığına tanıklık et!&quot;</p>\n\n<p>\n	12- Ali bin Ubeydullah el-Haşim&icirc; ş&ouml;yle diyor: Şia ve dostlarımızdan yaklaşık altmış kişi Resulullah (s.a.a)&#39;in kabri yanındaydık, İmam K&acirc;zım (a.s), oğlu Ali&#39;nin elinden tuttuğu bir halde bize doğru gelerek ş&ouml;yle buyurdu: Benim kim olduğumu biliyor musunuz? Bizler: Siz efendimiz ve b&uuml;y&uuml;ğ&uuml;m&uuml;zs&uuml;n&uuml;z, dedik. İmam (a.s): &Ouml;yleyse benim isim ve nesebimi s&ouml;yleyiniz, buyurdu. Biz İmam&#39;ın cevabında ş&ouml;yle arz ettik: Siz, M&ucirc;sa bin C&acirc;fer bin Muhammed&#39;siniz. İmam: Benim yanımdaki kimdir? buyurdular. Bizler ise; Ali bin M&ucirc;sa bin C&acirc;fer (a.s)&#39;dır, dedik. O zaman İmam (a.s) ş&ouml;yle buyurdular: &ldquo;&Ouml;yleyse şahit olunuz ki o, hayatımda vekilim ve &ouml;l&uuml;m&uuml;mden sonra da vasimdir.&quot;</p>\n\n<p>\n	13- Abdullah bin Merhum ş&ouml;yle diyor: Barra&#39;dan Medine&#39;ye doğru hareket ettim. Yolda Basra&#39;ya g&ouml;t&uuml;r&uuml;lmek &uuml;zere olan İmam K&acirc;zım (a.s) ile karşılaştım.[2] İmam (a.s), birilerini yanıma g&ouml;ndererek beni &ccedil;ağırttılar ve birka&ccedil; kitap vererek bunları Medine&#39;ye ulaştırmamı emrettiler. &quot;Size feda olayım, bunları kime vereyim?&quot; diye sorduğumda ş&ouml;yle buyurdular: &quot;Oğlum Ali&#39;ye ver. O benim vasim, işlerimin sorumlusu ve evlatlarımın en &uuml;st&uuml;n&uuml;d&uuml;r.&quot;<br />\n	14- Abdullah bin Haris -ki annesi C&acirc;fer-i Tayyar&#39;ın neslindendir- ş&ouml;yle diyor: İmam K&acirc;zım (a.s) bizleri toparlayarak ş&ouml;yle buyurdu: Acaba sizi ni&ccedil;in &ccedil;ağırdığımı biliyor musunuz? Bizler: Hayır, dedik. İmam (a.s): &ldquo;Şahit olunuz ki, bu oğlum Ali, benim vasim, işlerimin sorumlusu ve benden sonra halifemdir. Benden talebi olan ve kendisine vade verdiğim herkes bu oğluma m&uuml;racaat ederek onu ondan istesinler. Benimle g&ouml;r&uuml;şmek zorunda olan kimseler de ancak onun mektup ve yazısı ile benimle g&ouml;r&uuml;şs&uuml;nler.&rdquo; diye buyurdular. (Yani; b&uuml;t&uuml;n işlerinizde oğlum Rıza&#39;ya m&uuml;racaat ediniz,&nbsp; eğer zaruri olarak benimle g&ouml;r&uuml;ş&uuml;lecek bir iş olursa yine, &ouml;nce oğlum Rıza (a.s)&#39;ın yanına gidiniz onun vermiş olduğu yazılı izinle benim g&ouml;r&uuml;ş&uuml;me geliniz.)</p>\n\n<p>\n	15- Haydar bin Ey&uuml;p ş&ouml;yle diyor: Muhammed bin Yezid-i Haşim&icirc; ş&ouml;yle dedi: Şimdi Şialar Ali bin M&ucirc;sa (a.s)&#39;ı kendilerine imam olarak se&ccedil;ecekler. Ben: Nasıl? diye sordum. Ş&ouml;yle dedi: İmam K&acirc;zım (a.s), onu (İmam Rıza&#39;yı) yanına &ccedil;ağırarak vasiyette bulundu (onu kendine vasi tayin etti).</p>\n\n<p>\n	16- Yine, Haydar bin Ey&uuml;p&#39;ten ş&ouml;yle dediği naklediliyor: Medine şehrinde &quot;Kuba&quot; denilen yerde toplanmıştık; Muhammed bin Zeyd bin Ali de o mahallede oturuyordu. Muhammed, yanımıza her zamanki vaktinden ge&ccedil; gelince ona; Allah bize sana feda olmayı nasib etsin, neden bu kadar geciktiniz? diye sorduğumuzda cevaben ş&ouml;yle dedi: İmam K&acirc;zım (a.s) bug&uuml;n, Ali ve Fatıma (s.a) evlatlarından benimle beraber on yedi kişiyi toplayarak hayatında ve &ouml;l&uuml;m&uuml;nden sonra oğlu Ali&#39;nin onun vasisi ve vekili olduğuna dair s&ouml;zlerini, ister yararına olsun, ister zararına, tamamıyla kabul ettiği hususunda bizleri şahit tuttu. Daha sonra Muhammed bin Zeyd ş&ouml;yle dedi: Ey Haydar! Allah&#39;a and olsun ki, bug&uuml;n imamet onun i&ccedil;in karar kılındı ve Şialar ondan (İmam K&acirc;zım (a.s)&#39;dan) sonra Rıza (a.s)&#39;a uyacaklardır.</p>\n\n<p>\n	Haydar diyor ki: Bu s&ouml;z&uuml; ondan duyunca ş&ouml;yle dedim: Bu nasıl s&ouml;z? Allah onu yaşatacaktır! Muhammed ise cevaben ş&ouml;yle dedi: Ey Haydar! Ona vasiyet etmesi, imameti ona bırakması demektir.</p>\n\n<p>\n	Ali bin Hakem diyor ki: Haydar, İmam Rıza (a.s)&#39;ın imamlığında ş&uuml;phe ettiği bir halde d&uuml;nyadan g&ouml;&ccedil;t&uuml;.</p>\n\n<p>\n	17- Abdurrahman bin Haccac ş&ouml;yle diyor: Ebul Hasan M&ucirc;sa bin C&acirc;fer (a.s), oğlu Ali&#39;ye vasiyet etti (onu kendine vasi kıldı) ve onun i&ccedil;in bir yazı yazarak Medine b&uuml;y&uuml;klerinden altmış kişiyi şahit tuttular.</p>\n\n<p>\n	18- H&uuml;seyin bin Beşir ş&ouml;yle diyor: Resulullah (s.a.a), Gadir-i Hum g&uuml;n&uuml; Hz. Ali&#39;yi y&uuml;ksek bir yere &ccedil;ıkararak onu kendi vasisi kıldığı gibi, İmam K&acirc;zım (a.s) da oğlu Ali (a.s)&#39;ı ayağa kaldırıp ş&ouml;yle buyurdular: &quot;Ey Medine (veya ey mescit) halkı! Bilin ki bu (Ali), benden sonraki vasimdir.&quot;</p>\n\n<p>\n	19- Hasan bin Ali el-Hazzaz ş&ouml;yle diyor: Ali bin Ebu Hamza ile birlikte Mekke&#39;ye doğru hareket ettik. Ali kendisiyle birlikte mal ve eşya g&ouml;t&uuml;r&uuml;yordu. Ona: Bunlar nedir, diye sordum. O, &quot;Bunlar salih kulun (İmam K&acirc;zım (a.s)&#39;ın) mallarıdır. Bunları oğlu Ali (a.s)&#39;a ulaştırmamı emretmiştir. &Ccedil;&uuml;nk&uuml; onu kendi vasisi kılmıştır&quot; dedi.</p>\n\n<p>\n	(Kitabın yazarı Şeyh Saduk) ş&ouml;yle diyor: Ali bin Ebu Hamza, İmam K&acirc;zım (a.s)&#39;ın vefatından sonra bu meseleyi ink&acirc;r ederek malları İmam Rıza (a.s)&#39;a ulaştırmadı.<br />\n	20- Seleme bin Muhriz ş&ouml;yle diyor: İmam S&acirc;dık (a.s)&#39;a arz ettim: İcliyye fırkasından olan biri bana ş&ouml;yle dedi: Bu yaşlı adamın (Hz. S&acirc;dık&#39;ın) ka&ccedil; yıl daha yaşaması &uuml;mit edilir? Bir iki yıl sonra d&uuml;nyadan gidecek ve artık &uuml;mit bağlayacağınız bir kimse de kalmayacak! İmam S&acirc;dık (a.s), bu s&ouml;ze karşı ş&ouml;yle buyurdu: &quot;Ona neden ş&ouml;yle s&ouml;ylemedin: M&ucirc;sa bin C&acirc;fer hen&uuml;z gen&ccedil;tir, ona helal olan bir cariye aldık, Allah&#39;ın izniyle (&ccedil;ok ge&ccedil;meden) fakih bir evlada sahip olacağını g&ouml;receksin.&quot;</p>\n\n<p>\n	21- İsmail bin Hattab ş&ouml;yle rivayet ediyor: İmam Ebul Hasan (M&ucirc;sa bin C&acirc;fer), s&uuml;rekli oğlu Ali (a.s)&#39;ı methedip &ouml;v&uuml;yordu. Onun fazilet ve iyiliğini zikrediyordu; ondan başka kimseyi b&ouml;yle &ouml;vmezdi. Sanki bu tavrıyla etraftakilerin ona (Hz. Rıza&#39;ya) ilgi duymalarını sağlamak istiyordu.</p>\n\n<p>\n	22- C&acirc;fer bin Halef diyor ki: İmam Ebul Hasan M&ucirc;sa bin C&acirc;fer (a.s)&#39;dan işittim, ş&ouml;yle buyuruyordu: &quot;Evlat g&ouml;rmedik&ccedil;e &ouml;lmeyen kimseye ne mutlu! (Hz. Rıza&#39;yı işaret ederek) Allah-u Teala da benden sonra b&acirc;ki kalacak bu &ccedil;ocuğumu bana g&ouml;sterdi.&quot;</p>\n\n<p>\n	23- H&uuml;seyin bin Muhtar diyor: İmam K&acirc;zım (a.s) hapisteyken bazı mektupları bize yetişti. Onlarda ş&ouml;yle yazılmıştı: &quot;İmamet makamım b&uuml;y&uuml;k oğluma yetişmektedir (yani; benden sonra imam olacak odur).&quot;</p>\n\n<p>\n	24- Yine, H&uuml;seyin bin Muhtar&#39;dan ş&ouml;yle rivayet ediliyor: İmam K&acirc;zım (a.s) Basra&#39;dan ge&ccedil;tiğinde elimize mektupları ulaştı. Mektubun kenarında ş&ouml;yle yazıyordu: &quot;Ahdim (sahip olduğum imamet makamı) b&uuml;y&uuml;k oğluma yetişir.&quot;</p>\n\n<p>\n	25- Ziyad bin Mervan el-Kand&icirc; ş&ouml;yle diyor: İmam K&acirc;zım (a.s)&#39;ın huzuruna vardım; yanında oğlu Ali (a.s) da vardı. İmam K&acirc;zım (a.s) bana ş&ouml;yle buyurdu: &quot;Ey Ziyad! Bunun (Ali&#39;nin) yazısı benim yazımdır, s&ouml;z&uuml; benim s&ouml;z&uuml;md&uuml;r, el&ccedil;isi (g&ouml;nderdiği kimse) benim el&ccedil;imdir, ne s&ouml;ylerse s&ouml;z onun s&ouml;z&uuml;d&uuml;r.&quot;</p>\n\n<p>\n	Bu kitabın yazarı (Şeyh Saduk) ş&ouml;yle diyor: Ziyad bin Mervan el-Kandi&#39;nin kendisi bu hadisi naklettiği halde İmam K&acirc;zım (a.s)&#39;ın şehadetinden sonra onu (Ali&rsquo;yi) ink&acirc;r etti ve Vakif&icirc;lerden oldu. İmam K&acirc;zım (a.s)&#39;ın onun yanındaki mallarını sahiplenerek İmam Rıza (a.s)&#39;a iade etmedi.</p>\n\n<p>\n	26- Nasr bin K&acirc;bus ş&ouml;yle diyor: M&ucirc;sa bin C&acirc;fer (a.s)&#39;a arz ettim ki: Babanızdan; sizden sonra imam kimdir, diye sorduğumda bize senin imam olduğunu haber verdi. Onun vefatından sonra halk sağa sola gitti (sapıttı), fakat ben ve arkadaşlarım senin imametini kabul ettik. O halde kendinizden sonra kimin imam olacağını bana buyurun. İmam (a.s): &ldquo;Oğlum Ali&#39;dir, buyurdular. &quot;</p>\n\n<p>\n	27- Yine, Nasr bin K&acirc;bus&#39;tan ş&ouml;yle naklediliyor: İmam K&acirc;zım (a.s) bana ş&ouml;yle buyurdu: &quot;Oğlum Ali &ccedil;ocuklarımın en b&uuml;y&uuml;ğ&uuml;d&uuml;r, hepsinden daha &ccedil;ok s&ouml;z&uuml;m&uuml; dinleyip emrime itaat edendir. Benimle beraber &quot;Cefr&quot; ve &quot;Camia&quot; kitaplarına bakıyor. Peygamber veya peygamberin vasisinden başka hi&ccedil; kimse bu iki kitaba bakamaz.&quot;</p>\n\n<p>\n	28- Mufazzal bin &Ouml;mer ş&ouml;yle s&ouml;yl&uuml;yor: Hz. İmam K&acirc;zım (a.s)&#39;ın huzuruna vardığımda oğlu Ali (a.s) kucağında idi. Onu &ouml;p&uuml;p dilini emiyordu. Omzuna alıp sonra bağrına basarak ş&ouml;yle buyuruyorlardı: &quot;Babam, annem sana feda olsun! Kokun ne de g&uuml;zeldir, tabiatın ne de temizdir, faziletin ne kadar da aşik&acirc;rdır!&quot; İmam (a.s)&#39;a &ldquo;Size feda olayım; bu &ccedil;ocuğa karşı kalbimde, sizden başka hi&ccedil; kimseye duymadığım b&uuml;y&uuml;k bir sevgi oluştu&rdquo; dedim. İmam (a.s) cevaben ş&ouml;yle buyurdu: &quot;Mufazzal! Onun bana olan nispeti, benim babama olan nispetim gibidir (yani; o da benim gibi imamdır). &quot;(Allah&#39;ın se&ccedil;kin kulları), birbirinden t&uuml;reyen bir nesildir. Allah işitip bilendir.&quot; (&Acirc;l-i İmran/34)</p>\n\n<p>\n	İmam (a.s)&#39;a: O, sizden sonra imam mıdır, diye sorduğumda İmam (a.s): &quot;Evet, kim ona itaat ederse hidayet olur ve kim ona itaatsizlik ederse k&acirc;fir olur.&quot;</p>\n\n<p>\n	29- Muhammed bin S&icirc;nan ş&ouml;yle diyor: İmam K&acirc;zım (a.s) Irak&#39;a g&ouml;t&uuml;r&uuml;lmeden bir yıl &ouml;nce huzuruna vardım; oğlu Ali de &ouml;n&uuml;nde idi. Bana hitaben; ey Muhammed! diye buyurdu. Ben de: Lebbeyk! (Buyurun, hizmetinize hazırım) dedim. İmam (a.s): &quot;Bu yıl bir olay olacaktır, ondan dolayı sabırsızlık g&ouml;sterme!&quot; diye buyurdu. Sonra başını aşağı eğip eliyle yere vurdu. Daha sonra başını kaldırarak ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Allah zalimleri saptıracaktır, Allah dilediğini yapar.&quot; (İbrahim/27)Arz ettim: Size feda olayım! Olay nedir? Buyurdu ki: &quot;Kim (benden sonra) bu oğluma hakkı hususunda zulmeder ve onun imametini ink&acirc;r ederse aynen Hz. Ali bin Ebu Talib (a.s)&#39;a hakkı hususunda zulmeden ve Hz. Muhammed (s.a.a)&#39;den sonra onun imametini ink&acirc;r eden kimse gibi olur.&quot;</p>\n\n<p>\n	Ravi diyor ki: İmam&#39;ın bu s&ouml;zleri s&ouml;ylemesiyle kendi &ouml;l&uuml;m&uuml;nden ve oğlunun imametliğinden haber verdiğini anladım. Bundan dolayı ş&ouml;yle dedim: Allah&#39;a and olsun ki, eğer Allah-u Teala bana uzun &ouml;m&uuml;r verirse onun hakkını vereceğim, imametini ikrar edeceğim. Şehadet ederim ki o, sizden sonra Allah&#39;ın, halkın &uuml;zerine h&uuml;cceti ve onları Allah&#39;ın dinine davet edendir.</p>\n\n<p>\n	İmam (a.s), bu s&ouml;zlerime karşı ş&ouml;yle buyurdu: &quot;Ey Muhammed! Allah sana uzun &ouml;m&uuml;r verecektir, sen halkı onun ve ondan sonraki imamın imametine davet edeceksin.&quot;</p>\n\n<p>\n	&quot;Canım size feda olsun! Ondan sonraki imam kimdir?&quot; diye sorduğumda; &quot;Onun oğlu&quot;, buyurdular. Bunun &uuml;zerine arz ettim: Razı ve teslim oldum. İmam (a.s) buyurdu ki: Evet (doğru s&ouml;yl&uuml;yorsun), seni Emir el-M&uuml;minin Ali (a.s)&#39;ın kitabında b&ouml;yle buldum. Sen, bizim Şialarımız arasında zifiri karanlık bir gecede parlayan şimşekten daha aşik&acirc;rsın.</p>\n\n<p>\n	Sonra ş&ouml;yle buyurdular: &quot;Ey Muhammed! Mufazzal benim &uuml;ns ve rahatlığım (samimi dostum) idi, sen de o iki imama (İmam Rıza ve İmam Cevad) &uuml;ns ve rahatlık sebebi olacaksın. Ateşe sana dokunması, haramdır.&rdquo;<br />\n	----------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Soru soranın maksadı ş&ouml;yle olabilir: Ben bu miktar s&ouml;zle yetinmek istemiyorum, daha fazla a&ccedil;ıklama yapmanızı ve a&ccedil;ık&ccedil;a beyan etmenizi &uuml;mit ediyorum. Yani; h&uuml;k&uuml;metin g&ouml;revlileri b&ouml;yle bir s&ouml;z&uuml; s&ouml;yleyebilme hakkını İmam&#39;dan almışlarmış. Yezid&#39;in s&ouml;z&uuml; de buna işarettir.<br />\n	[2]- Bu olay, Hicri 179 yılının sonlarında İmam&#39;ın, H&acirc;run&#39;un emri ile Medine&#39;de yakalanması ve Basra&#39;ya g&ouml;nderilmesi zamanında vuku bulmuştur.</p>','İmam Rıza (as)’ın İmameti ve Vesayeti','','publish','closed','open','','imam-riza-asin-imameti-ve-vesayeti','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2878',0,'post','',0),(2879,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	&nbsp;Siyasi hayat bir nevi halkın fikirsel hayatının bir b&ouml;l&uuml;m&uuml;n&uuml;n yansımasıdır. Siyasi yaşam dağınık ve ıstıraplı olursa toplumun fikirsel yaşamı da mustarip olacaktır. Siyasi tutumları karşısında aydın bir g&ouml;r&uuml;ş&uuml; olmayan bir &uuml;mmet bir &ccedil;ok fikirsel ve k&uuml;lt&uuml;rel tutumlarında belirginsiz ve şaşkın kalacaktır.<br />\n	&nbsp;&nbsp;&nbsp; Fikr&icirc; ve siyasi hayat da siyas&icirc; hayata yansır, yani eğer &uuml;mmet k&uuml;lt&uuml;rel ve ahlak&icirc; a&ccedil;ıdan şaşkın ve mustarip d&uuml;ş&uuml;ncelere sahip olursa doğal olarak siyas&icirc; konularda da d&uuml;ş&uuml;nce ve tutumları şaşkınlık ve perişanlıktan kurtulamayacaktır.<br />\n	&nbsp;&nbsp;&nbsp; Bu ger&ccedil;ek, İmam Ali b. Musa&quot;nın (a.s) d&ouml;neminde hakim olan &ccedil;ok mustarip yaşamın sebebini a&ccedil;ıklığa kavuşturmaktadır. Burada İslam &uuml;mmetinin daha &ouml;nce de kısaca beyan ettiğimiz g&uuml;ndemini tafsilatlı bir şekilde beyan edeceğiz. Siyasi a&ccedil;ıdan, o d&ouml;nemde de diğer d&ouml;nemler gibi birbirini izleyen inkılaplar g&ouml;ze &ccedil;arpmaktadır. Bu inkılaplardan bazılarını belirttik ve şimdi ise diğer inkılapları beyan edeceğiz. O d&ouml;nemde, bir inkılap Mısır&quot;da, biri Sudan&quot;da, Hicaz ve Irak&quot;ta vuku buldu. &Ccedil;eşitli b&ouml;lgelerde ger&ccedil;ekleşen bu inkılaplar biri diğerini izliyordu.<br />\n	&nbsp;&nbsp;&nbsp; Horasan&quot;ı hilafetinin merkezi eden Me&quot;mun 198 yılından 204 yılına kadar orada h&uuml;k&uuml;m s&uuml;rd&uuml;. Bundan &ouml;nce kardeşi Eminle savaş halindeydi; &ccedil;&uuml;nk&uuml; Abbasoğulları&quot;nın adet ve inan&ccedil;larına g&ouml;re Bağdat&quot;da meşru halife Emin sayılmaktaydı; fakat Me&quot;mun Emin&quot;i hilafetten azlederek kendisini m&uuml;sl&uuml;manların halifesi tanıtarak kardeşi Emin&quot;le savaştı.&nbsp; Memun&quot;la Emin&quot;in savaşı bitince Me&quot;mun&quot;un askerleri Emin&quot;in hilafet merkezi olan Bağdad&quot;a girerek Bağdat halkını katlettiler, bir &ccedil;ok evleri yakıp yıktılar. Halkı katledip yağmaladıktan sonra Bağdad&quot;ın durumu sakinleşti ve Memun&quot;un askerleri Horasan&quot;a geri d&ouml;nd&uuml;ler. Fakat Bağdat&quot;ın durumu tekrar karıştı ve bağdat halkı Me&quot;mun&quot;un hilafetten azlederek Bağdat valiliğine İbrahim b. Mehdi&quot;yi ge&ccedil;irdiler.<br />\n	&nbsp;&nbsp;&nbsp; Bu, o d&ouml;nemlerde vuku bulan inkılaplardan biridir. Fakat bu arada, Mısır&quot;da da hıristiyan kesim arasında hareketlenmeler vardı. Mısır hırıstiyanları oradaki Abbasi valisine karşı ayaklanarak onu Mısır&quot;dan dışarı &ccedil;ıkardılar. Aynı zamanda Hindistan&quot;dan, Sind, Pencah ve doğu Pakistan&quot;dan tutulup Basra&quot;ya getirilen k&ouml;leler islam topraklarında amansız bir keşmekeşin cereyan ettiğini anlayınca fırsattan yararlanarak Basra ve Behreyn&quot;i ele ge&ccedil;irmiş, Basra k&ouml;rfezine &ccedil;ok ağır bir maliyet bırakmışlardı. Basra k&ouml;rfezi d&ouml;nemin en &ouml;nemli k&ouml;rfezlerinden biri sayılıyordu. &Ccedil;&uuml;nk&uuml; o d&ouml;nemde batı d&uuml;nyası ve afrika ihtiya&ccedil;larını doğu &ccedil;in ve doğu cezair &uuml;lkelerinin mahsulatından bu yolla temin ediyorlardı. Mahs&uuml;ller Basra k&ouml;rfezine ulaşınca Basra&quot;dan alıp ırak yoluyla şam&quot;a g&ouml;t&uuml;r&uuml;yorlardı. Oradan Lazikiyye&quot;ye ve Beyrut ve Filistin k&ouml;rfezlerine, yani eşyaları batı d&uuml;nyasına, &ouml;zellikle italya&quot;nın veniz şehrine ulaştırıyorlar, bu eşyalar Avrupa &uuml;lkelerine dağıtılıyordu. Bu k&ouml;rfez dışında Basra Bağdat&quot;ın -hilafet merkezinin- ihtiya&ccedil;larını temin etmede &ccedil;ok &ouml;nemli bir rol oynuyordu. Fakat bu grubun Basra&quot;yı ele ge&ccedil;irmiş olması nedeniyle bu şehre giden erzaklar azalmaya başladı.<br />\n	&nbsp;&nbsp;&nbsp; Dolayısıyla Basra k&ouml;rfezi kendilerini Zutt[1] diye adlandıran bir grubun elinde bulunan beynelmilel bir k&ouml;rfez sayılıyordu. Onların Basra&quot;yı ele ge&ccedil;irmeleri yaptıkları işlerden veya gelir kaynaklarından birisiydi.<br />\n	&nbsp;&nbsp; Halk bu grubun dilini anlamıyordu; onlardan birinin konuştuğunu g&ouml;rd&uuml;klerinde s&ouml;zlerini anlamsız buluyorlardı.<br />\n	&nbsp;&nbsp;&nbsp; İlk başta sayıları az olan bu grup g&uuml;&ccedil;lendikten sonra kadınları ve &ccedil;ocuklarıyla birlikte sayıları tarih kitaplarında kaydedildiği &uuml;zere yirmi bini buldu. Fakat bu k&uuml;&ccedil;&uuml;k grup Basra&quot;yı, yani islam&quot;ın en &ouml;nemli k&ouml;rfezini ve oradan da ırak&quot;ı diğer &uuml;lkelere bağlayan tek deniz yolunu ele ge&ccedil;irmeyi başardı.<br />\n	&nbsp;&nbsp;&nbsp; Bu grubun muvaffakiyetinin sebebi islam &uuml;mmetinin i&ccedil; karışıklığı ve aynı zamanda Yemen&quot;de m&uuml;stakil bir Abbasi h&uuml;k&uuml;metinin kuruluşuydu. Bu h&uuml;k&uuml;met Muhammed Zubadeyi Yemen valiliğine se&ccedil;ilmesiyle kurulmuştu. muhammed Zubade kısa bir zaman i&ccedil;inde zubadiye h&uuml;k&uuml;metini kurmuştu. Azerbaycan, Ermenistan ve bunlara yakın b&ouml;lgelerdeki karışıklık da yine bu grubun başarısında rol oynayan etkenlerden biridir. İslam h&uuml;k&uuml;meti işte b&ouml;yle karışık bir d&ouml;nem yaşıyordu. İşte bu karışık durum toplumun d&uuml;ş&uuml;nce boyutuna yansıdı ve hatta bir tek m&uuml;sl&uuml;man bile hayatta kendi rol&uuml;n&uuml;n bilincinde değildi ve İslam&quot;ın kendi asaletini koruduğunu yoksa rayından &ccedil;ıktığını bilmiyordu. Me&quot;mun da bu fırsattan yararlanarak islam&quot;da bidatlar &ccedil;ıkarmaya başladı; diğer milletlere ait eski kitapları terc&uuml;me ettirdi ve b&ouml;ylece kanunlar ve h&uuml;k&uuml;meti y&ouml;netim şekli islami olmayan kanunlara dayandırıldı. Horasan, Nişabur ve diğer b&ouml;lgelerde terc&uuml;me merkezleri oluşturuldu ve bu terc&uuml;me merkezlerini idare etmek i&ccedil;in ağır paralar tahsis edildi.<br />\n	&nbsp;&nbsp;&nbsp; Me&quot;mun şu iki nedenle b&ouml;yle bir işe girişti</p>\n\n<p>\n	&nbsp; 1- Me&quot;mun islam topraklarının baştan başına inkılabi d&uuml;ş&uuml;ncelerin yayıldığını anlayınca bu inkılab&icirc; d&uuml;ş&uuml;ncelerle m&uuml;cadele etmek i&ccedil;in belli bir d&uuml;ş&uuml;nceye dayanmak zorunda kaldı.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; İslam &uuml;mmeti arasında inkılabın yayılmasına karşı Me&quot;mun&quot;un dayanabileceği d&uuml;ş&uuml;nce ne olabilirdi?<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Doğal olarak Me&quot;mun&quot;un d&uuml;ş&uuml;nce dayanağı fars&ccedil;a kitapların terc&uuml;me edilmesi yoluyla intikal eden d&uuml;ş&uuml;nceler olacaktı. Şimdi bakalım fars&ccedil;adan Arap&ccedil;a&quot;ya hangi kitaplar terc&uuml;me edilmiştir.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; O g&uuml;n&uuml;n İran&quot;ını g&ouml;zden ge&ccedil;irdiğimizde bir taraftan halka sulta kuran padişahları, diğer taraftan k&ouml;le edilen mahrum kitleleri g&ouml;r&uuml;yoruz. bu k&ouml;leler arasında inkılab&icirc; d&uuml;ş&uuml;nceler olmadığını ve yine bu padişahlar karşısında k&ouml;lelerin kayıtsız şartsız teslimiyetlerini g&ouml;z&ouml;n&uuml;nde bulundurarak bu geri kalmış mahrum kitlelerin d&uuml;ş&uuml;ncesini, d&ouml;nemin padişahlarının h&uuml;k&uuml;meti onaylayacak kitaplar yazmaları i&ccedil;in &ccedil;ok miktarda para verdiği bir grup yazar besliyordu.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu kitapların hepsi g&ouml;kte Allah, yerde padişah, kendi memleketinin yararını padişahları bilir veya saltanat ailesi, memleketin istikrarının gereğidir şeklinde s&ouml;zlerle halkı zamanın h&uuml;k&uuml;meti karşısında teslim olmaya davet ediyorlardı. Bu d&uuml;ş&uuml;nceler halk kitlelerinin iradesine hakim olup emrine ge&ccedil;irerek onların &uuml;zerinde tam bir sulta kurabilmişti. Me&quot;mun Horasan&quot;a gidip saltanat ailesi ve benzerleriyle bağlantısı olan bazı kişilerle g&ouml;r&uuml;şt&uuml;kten sonra sultan ve padişahların halk kitlelerine sulta kurmasını sağlayan bu d&uuml;ş&uuml;nceleri yaymaya karar verdi ve işte bu nedenle Fars&ccedil;a kitapların terc&uuml;me edilmesini emretti.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; 2- M&uuml;sl&uuml;man &uuml;lkelerde m&uuml;lhid ve saptırıcı hareketler oluşmuştu. Bu hareketler o d&ouml;nemde islam&quot;ın varlığı ger&ccedil;eği karşısında bir tepkiydi. O d&ouml;nemde m&uuml;sl&uuml;manlar arasında kurtuluşlarını islam&quot;da g&ouml;rerek islam&quot;a y&ouml;nelen diğer milletlerden olan gruplar da vardı. Bu gruplar İslam&quot;da şu değerleri buluyorlardı:</p>\n\n<p>\n	&nbsp;&nbsp; 1- Adalet, 2- Merhamet,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 3- Sağlıklı ilişkiler ve diğer y&uuml;ce değerler. Bu gruplar zamanla haka sulta kuran &Uuml;meyyeoğulları ve Abbasoğulları tarafından İslam &uuml;mmetine hakim olan d&uuml;ş&uuml;ncelerin kendilerini tahmil edildiğini g&ouml;r&uuml;nce tekrar &ouml;nceki dinlerine d&ouml;nerek veya yeni sapık d&uuml;ş&uuml;ncelere y&ouml;nelerek m&uuml;sl&uuml;manlar arasında onları yaymaya başladılar.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu alanda şu tarih&icirc; &ouml;rneğe dikkat ediniz</p>\n\n<p>\n	&nbsp;&nbsp; Bir g&uuml;n Abbasi halifesi Mehdi, kapıcısı Rabi b. Yunusun halifenin veziri Muaviye b. Yesarın oğlunu kafirlikle su&ccedil;ladığını duyar, dolayısıyla Mehdi, Muaviye&quot;nin oğlunu &ccedil;ağırttırarak ondan bazı ayetleri sordu, cevap veremeyince Mehdi mecliste olan babası Muaviye&quot;ye, Sen oğlunun kur&quot;an hafızı olduğunu s&ouml;ylemiyor muydun? dedi. Muaviye, evet, ey m&uuml;minlerin emiri! Fakat bir s&uuml;re benden uzak kaldığı i&ccedil;in kur&quot;an&quot;ı unutmuştur dedi. Mehdi, O halde kalk onun kanını d&ouml;kerek Allah&quot;a yaklaş dedi. Muaviye yerinden kalktı, fakat ayağı kaydı ve titreyerek yere yığıldı. Mehdi&quot;nin amcası Abbas b. Muhammed s&ouml;ze karışarak, ey m&uuml;minlerin emiri! dedi uygun g&ouml;r&uuml;rseniz bu yaşlı adamı oğlunu &ouml;ld&uuml;rmekten mazur g&ouml;r&uuml;n ve bu işi başkasına bırakın dedi. Bunun &uuml;zerine Mehdi oradakilerden birine onu &ouml;ld&uuml;rmesini emrette. O da kalkarak Muaviye&quot;nin oğlunun boynunu vurdu. Bu olaydan sonra Muaviye &ouml;l&uuml;nceye kadar evine kapandı.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu olayın bir &ccedil;ok benzerleri var. Bu olay, Abbasi saltanatının m&uuml;lhit hareketlere sulta kurmak i&ccedil;in dayandığı metotlardan birisidir.<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; Evet, Abbas oğulları saltanatının m&uuml;lhit hareketlerle m&uuml;cadele etmeye hakkı yoktu dedik; ama neden?<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; &Ccedil;&uuml;nk&uuml; Abbasi d&uuml;zeninin kendisi halkı İslam&quot;dan &ccedil;ıkmaya zorlayan ve islam&quot;ın g&ouml;r&uuml;şlerini sadece kendi &ccedil;ıkarları doğrultusunda kullanan bir etkendi. Me&quot;mun Abbasi de &ouml;nceki halifeler gibi b&ouml;yle hareketlerle karşılaşınca doğu ve batı d&uuml;ş&uuml;ncelerinden yararlanarak İslam&icirc; d&uuml;ş&uuml;ncenin dengesini Aristo, Eflatun ve benzeri d&uuml;ş&uuml;nceleri islam kelamı, akaid ve d&uuml;ş&uuml;ncelerine aşılamak yoluyla kurmaya &ccedil;alıştı. Abbasi d&uuml;zeni, sadece İslam elbisesi giymiş olan bir d&uuml;zene benziyordu, h&uuml;k&uuml;metin y&ouml;neticileri arasında yaygın bir şekilde t&uuml;rl&uuml; t&uuml;rl&uuml; şaraplar i&ccedil;ilirken buna rağmen şarap i&ccedil;enleri kırba&ccedil;lıyor, hırsızın eli kesiliyordu. Oysa onların hırsızlık yapmasına da yine h&uuml;k&uuml;metin kendisi sebebiyet veriyordu; &ccedil;&uuml;nk&uuml; doğu ve batı d&uuml;ş&uuml;ncelerini İslam&quot;ın o g&uuml;nk&uuml; karışık d&uuml;ş&uuml;ncelerine intikal etmenin islam &uuml;mmetini saptırmaktan başka bir anlamı olamazdı.<br />\n	-----------------------------------------------------------------------<br />\n	&nbsp;&nbsp;&nbsp;&nbsp; [1]Zutt&icirc; bir t&uuml;rl&uuml; elbisedir. Magrib kitabında ş&ouml;yle ge&ccedil;erNULL Hindistanlı bir gruba verilen isimdir; zuttiye elbisesi de bu gruba isnat edilir. Sihah&quot;ta ş&ouml;yle ge&ccedil;er! Zutt bir gurubun ismidir, tekili zett&icirc;&quot;dir. Bkz. bihar-ul envar, c.25, s.280.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Mektebi Harekette İmam Ali b. Musa Rıza\"nın (a.s) Rolü','','publish','closed','open','','mektebi-harekette-imam-ali-b-musa-rizanin-a-s-rolu','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2879',0,'post','',0),(2880,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	Şia İmamlarından sadece İmam Rıza (a.s.) İran İslam devletinde defnedilmiştir. İmam Rıza (a.s.), bu topraklara ayağını bastığı ilk g&uuml;nden beri beraberinde hayır, iyilik ve bereket getirmiştir bu topraklara. Biz bir &ccedil;ok yerlerde hatırlatmışız ki, İmam Rıza&#39;nın (a.s.) hem hayatı d&ouml;neminde ve hem de şehadetinden sonra &ndash;İran&#39;da defnedildiğinden dolayı-&nbsp; Şiiliğin İran&#39;da yayılması ve rayına oturması hususunda &ccedil;ok b&uuml;y&uuml;k pay ve rol&uuml; vardır. Eskiden olduğu gibi bug&uuml;n de İranlı her m&uuml;sl&uuml;man ve Şia&#39;nın en b&uuml;y&uuml;k arzusu, senede bir defa veya daha fazla İmam&#39;ın t&uuml;rbesini ziyaret etmektir. Son olarak İbn-i Habban&#39;dan bir nakil zikretmeyi gerekli g&ouml;r&uuml;yorum. Bu nakil, sadece Şiaların değil hatta S&uuml;nnilerin ve S&uuml;nni muhaddislerin bile bir zamanlar O Hazretin t&uuml;rbesine b&uuml;y&uuml;k bir derecede ihtiram g&ouml;sterdiklerini ve İmam&#39;ın t&uuml;rbesini ziyaret ettiklerini g&ouml;stermektedir.</p>\n\n<p>\n	İbn-i Hacer&#39;in nakline g&ouml;re Ebu Bekr b. H&uuml;zayme, Ebu Ali es-Sakafi ve diğer hadis &uuml;stadları İmam Rıza&#39;nın (a.s.) m&uuml;barek t&uuml;rbesini ziyaret etmişlerdir. [1]</p>\n\n<p>\n	Hicri d&ouml;rd&uuml;nc&uuml; y&uuml;zyılında yaşayan Ehl-i S&uuml;nnetin meşhur muhaddis ve rical alimlerinden olan İbn-i Habban, İmam&#39;ın m&uuml;barek adı b&ouml;l&uuml;m&uuml;nde şunları yazıyor:</p>\n\n<p>\n	Ali b. Musa er&#39;Rıza (a.s.), Memun&#39;un O&#39;na zehir yedirmesi sonucunda d&uuml;nyadan g&ouml;&ccedil;t&uuml; ve bu olay hicri 203 yılının son g&uuml;n&uuml;nde, yani cumartesi g&uuml;n&uuml; vuku buldu. Onun mezarının Senebad&#39;da Nevkan&#39;ın dışında Harun&#39;un mezarının yanında olduğu meşhurdur. Ben defalarca onu ziyaret ettim. Tus&#39;da olduğum s&uuml;rece herhangi bir zorlukla karşılaştığımda Ali b. Musa er&#39;Rıza (salavatullahi ala ceddihi ve aleyhi)&#39;nin t&uuml;rbesini ziyaret etmeğe gidiyor ve Allah&#39;tan zorluğu benden defetmesini istiyordum ve duam kabul ediliyordu.</p>\n\n<p>\n	Daha sonra ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Ve ben defalarca bunu tecr&uuml;be ettim ve sonucun aynı olduğunu, değişmediğini g&ouml;rd&uuml;m. Allah, Resulullah&#39;ın (s.a.v.) ve Ehl-i Beyt&#39;inin muhabbeti &uuml;zere bizi &ouml;ld&uuml;rs&uuml;n.&quot; [2]</p>\n\n<p>\n	<br />\n	[1] Tahzib-&uuml;t Tahzib, c: 7, s: 387.</p>\n\n<p>\n	[2] Es-Sik&acirc;t, Hint baskısı, c: 8, s: 456-457.</p>\n\n<p>\n	&nbsp;</p>','İmam Rıza (a.s.) Ve İran','','publish','closed','open','','imam-riza-a-s-ve-iran','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2880',0,'post','',0),(2881,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<p>\n	İmam Rıza (a.s.) ile ilgili en &ouml;nemli tarihi mesele O Hazretin veliahtlık meselesidir. Bu makalemizde veliahtlık meselesinin bazı b&ouml;l&uuml;mlerini aydınlatmaya &ccedil;alışacağız. Veliahtlık meselesiyle ilgili esasi n&uuml;kteler birka&ccedil; konu teşkil etmektedir. Onların en &ouml;nemlileri ise Memun&#39;un hedefi ve İmam Rıza&#39;nın (a.s.) bu olay karşısındaki tutumudur.</p>\n\n<p>\n	Değerli &uuml;stadımız Allame Seyyid Cafer Murtaza &quot;İmam Rıza&#39;nın Siyasi Hayatı&quot; adlı kitabında bu meseleyi detaylı bir şekilde ele almış ve konuya a&ccedil;ıklık getirmiştir. Haliyle biz de burada kısa olarak konuya değinecek ancak bu meselenin en &ouml;nemli ve esasi n&uuml;ktelerini a&ccedil;ıklayacağız. &Uuml;stadımız kendi kitabında, Memun&#39;u bu işe iten sebeplerin on bir tanesine değinmiş ve her biri hakkında da bazı şahid ve karineler zikretmiştir.[1] Bizim burada değineceğimiz hususlar ise Memun&#39;un ve İmam Rıza&#39;nın (a.s.) kendi s&ouml;zlerinden anlaşılan hususlardır. Değerli okuyucular, geniş bir şekilde konuyu incelemek istiyorlarsa değerli &uuml;stadım Allame Seyyid Cafer Murtaza&#39;nın yazmış olduğu &quot;Hayat&#39;&uuml;s Siyasiyye lil&#39;İmam-ir Rıza&quot; kitabına bakabilirler.</p>\n\n<h2>\n	MEMUN&#39;UN HEDEFİ</h2>\n\n<p>\n	Burada &ouml;nemli olan, meselenin zahirde d&uuml;zenli ve planlı bir şekilde g&uuml;ndeme getirilmesiydi. Memun kendine has bir incelikle zahirde İmam Rıza&#39;ya (a.s.) &ccedil;ok ilgi duyduğunu ve hilafet meselesinde Ali (a.s.) soyunun haklı olduğuna inandığından dolayı b&ouml;yle bir işe girişmiş olduğunu g&ouml;stermeye &ccedil;alışıyordu. Memun &ouml;ylesine bir ustalıkla bu işi ger&ccedil;ekleştirmişti ki İrbili, İmam Rıza&#39;nın (a.s.) şehid edilmesinde kesinlikle Memun&#39;un parmağı olmadığı ve Memun&#39;un İmam&#39;a &ccedil;ok ilgi duyduğu g&ouml;r&uuml;ş&uuml;n&uuml; Seyyid b. Tavus&#39;a nispet vermiş ve kendisi de a&ccedil;ık bir şekilde bu g&ouml;r&uuml;şe meyletmiştir.[2] Ehl-i Beyt dostlarının ve Ali (a.s.) soyunun Abbasi halifeler tarafından en k&ouml;t&uuml; şartlar altında tutulduğu, en feci bir şekilde ezildiği bir d&ouml;nemde hilafetin Ali (a.s.) evlatlarından biri olan İmam Rıza&#39;ya (a.s.) bırakılması haliyle insanı Memun hakkında hataya d&uuml;ş&uuml;rebilir. Zahiren bu iki değerli &Uuml;stad da b&ouml;yle bir tuzağa d&uuml;şm&uuml;şlerdir.</p>\n\n<p>\n	&nbsp; Memun&#39;un ve İmam Rıza&#39;nın (a.s.) kendi s&ouml;zlerine ve hatta O Hazretin bazı ashab ve Şiilerinin s&ouml;zlerine baktığımızda işin hakikatini tamamen anlamış oluruz. Dikkat edilmesi gereken şu ki; Memun siyasi d&uuml;ş&uuml;nce ve g&ouml;r&uuml;ş a&ccedil;ısından b&uuml;y&uuml;k bir &uuml;st&uuml;nl&uuml;ğe sahip idi ve hilafeti ele aldığı g&uuml;nden itibaren yolu &uuml;zerindeki engelleri t&uuml;m&uuml;yle, aşama aşama m&uuml;bareze etmiş ve hakimiyetini sağlamlaştırmış, g&uuml;&ccedil;lendirmişti.</p>\n\n<p>\n	&nbsp; Memun&#39;un yarattığı ortamın ardında gizli olan ve dikkat edilmesi gereken başka bir nokta da Memun&#39;un d&ouml;neminde mevcut olan İmami Şiiler ve Zeydiler dışındaki &ouml;nemli mezhebi eğilim ve inan&ccedil;lar arasında hadis ehlinin ve Mutezilenin yer almasıdır.</p>\n\n<p>\n	&nbsp; Hadis ehli esasen Osman taraftarı bir fırka olup Emir-&uuml;l M&uuml;minin&#39;e (a.s.) karşı cephe a&ccedil;mışlardı fakat Mutezile arasında Osman taraftarı olan Basra&#39;daki eski alimlerinin aksine, Bağdat&#39;ta Emir-&uuml;l M&uuml;minin&#39;e (a.s.) karşı m&uuml;spet bir eğilim ortaya &ccedil;ıkmıştı. Bu da hadis ehlinin, Ali&#39;ye (a.s.) m&uuml;spet bakan M&uuml;tezileleri, Şiilikle itham etmelerine sebep olmuştu. B&ouml;ylece de M&uuml;tezileler Şiilikle itham olundular. &Ccedil;&uuml;nk&uuml; hadis ehli a&ccedil;ısından Şiilik Emir-&uuml;l M&uuml;minin&#39;e (a.s.) m&uuml;spet bir g&ouml;zle bakmaktan başka bir şey değildi. Ancak sonraları &quot;Rical ilmi&quot; alimleri arasında b&ouml;yle bir anlayış değişikliğe uğradı, ki bu konu hakkında burada bir başlık a&ccedil;mamıza fırsat yoktur.[3] İşte bu d&ouml;nemde Şiilikle itham olunmak o kadar yaygın bir hale gelmişti ki M&uuml;tezilelerle birlikte Memun&#39;un kendisi bile Şiilikle itham edildi, hem de &ccedil;ok şiddetli bir şekilde. &Ccedil;&uuml;nk&uuml; Memun, Ali&#39;nin (a.s.) b&uuml;t&uuml;n halifelerden &uuml;st&uuml;n ve &ouml;ncelik hakkına sahip olduğuna inanıyordu. Bu da tarihte Memun&#39;un tarihte tam bir Şii olarak ortaya &ccedil;ıkmasına sebep oldu.[4] Şunu hatırlatmalıyız ki Memun&#39;u, Emir-&uuml;l M&uuml;minin (a.s.) hakkında b&ouml;yle bir inanca sahip olan bir M&uuml;tezile olarak kabul etmenin, onun İmam Rıza (a.s.) hakkındaki siyasi metod ve d&uuml;ş&uuml;ncesiyle ve İmam Rıza&#39;yı (a.s.) kendi siyasi oyunlarına alet etmek istemesiyle herhangi bir &ccedil;elişkisi yoktur. Hatta ş&ouml;yle bir şey de diyebiliriz; &quot;Memun&#39;un bu inan&ccedil;ları da siyasi g&ouml;sterişten başka bir şey değildir&quot; ancak bunu ispat etmek geniş &ccedil;aplı bir tahkik ve inceleme gerektirmektedir.<br />\n	&nbsp; Burada asıl meseleyi incelemek ve Memun&#39;un neden b&ouml;yle bir işe giriştiğini ve hedefinin ne olduğunu araştırmak gerekir.</p>\n\n<p>\n	&nbsp; İmam Rıza&#39;nın (a.s.) veliahtlığı hakkında Memun&#39;a itiraz edildiğinde Memun bazı konulara değindi ki, onun bu husustaki siyasetinin ana hatlarını ortaya koymaktadır. Memun ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Bu şahıs faaliyetlerini gizli olarak s&uuml;rd&uuml;rerek halkı kendi imametine davet ediyor, biz onu veliaht se&ccedil;tik ki, halkı bize hizmet etmeye davet etsin ve bizim hilafetimizi de itirafta bulunsun. Ayrıca ona bağlananlar da bilsin ki, O iddia ettiği gibi biri değil ve bu iş (hilafet) bize layıktır, O&#39;na değil. Ayriyeten O&#39;nu kendi başına bıraktığımızda bize telafi edemeyeceğimiz zararlar vermesinden, karşısında duramayacağımız faaliyetlere girişmesinden korktuğumuz i&ccedil;in b&ouml;yle bir şeye teşebb&uuml;s ettik. Şimdi O&#39;nun hakkında b&ouml;yle bir metod uygulayacağımıza g&ouml;re, O&#39;nun işinde hata ettiğimize ve O&#39;nu b&uuml;y&uuml;k g&ouml;stermekle kendimizi u&ccedil;urumun kenarına daha bir yaklaştırdığımıza g&ouml;re O&#39;nun her şeyini dikkate almalıyız, b&ouml;ylece de O&#39;nun, halkın g&ouml;z&uuml;ndeki azamet ve şahsiyetini yavaş yavaş azaltmalı ve O&#39;nu, halk a&ccedil;ısından hilafete layık olmayan bir durumuna d&uuml;ş&uuml;rmeliyiz. Daha sonra da O&#39;nun tarafından bize y&ouml;nelme olasılığı olan tehlikeleri &ouml;nlemek i&ccedil;in bir &ccedil;are d&uuml;ş&uuml;n&uuml;r&uuml;z.&quot;[5]</p>\n\n<p>\n	&nbsp; Memun s&ouml;z&uuml;ne başlarken bu işten neyi ama&ccedil;ladığını hatırlatmıştır.</p>\n\n<p>\n	&nbsp; Nokta 1- Ş&ouml;yle ki; eğer İmam Rıza (a.s.) veliahtlığı kabul ederse otomatikman Beni Abbas hilafetinin meşruluğunu kabul etmiş olacaktır ve Ali (a.s.) evlatlarının da Abbasi hilafetini resmiyeten tanıması b&uuml;y&uuml;k bir imtiyazdı onlar i&ccedil;in. B&ouml;ylece de bu iki hanedan arasında s&uuml;regelen eski ihtilaf ve d&uuml;şmanlık ister istemez Abbasiler lehine son bulacaktı.</p>\n\n<p>\n	&nbsp; Nokta 2- İmam Rıza&#39;nın (a.s.) hilafet teşkilatına getirilmesiyle O Hazretin faaliyetleri kontrol altında ve kısıtlı olacaktır, İmam artık kendini İmam olarak tanıtamayacaktır. &Ccedil;&uuml;nk&uuml; bu surette halkı sadece kendi veliahtlığını kabul etmeye değil, hatta veliahtlığını kabul etmiş olduğu halifeyi de kabul etmeye davet etmesi gerekecektir ve b&ouml;ylece de Ali (a.s.) evlatlarının imameti ebedi olarak istiklal boyutunu kaybetmiş olacaktır.</p>\n\n<p>\n	&nbsp; Nokta 3- İmam Rıza (a.s.), Memun&#39;un veliahtlığını kabul etmekle, makamının azametini azaltacak ve taraftarlarının yanındaki değerini kaybedecekti ve artık kimse O&#39;nu pak ve mukaddes bir şahsiyet olarak tanımayacak ve iddia ettiği şeyle uzaktan yakından hi&ccedil;bir ilişkisi olmadığı ortaya &ccedil;ıkacaktı.</p>\n\n<p>\n	&nbsp; Ebu Salt Harevi de veliahtlığın İmam Rıza&#39;ya (a.s.) bırakılmasının sebebini ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&quot;(Memun), veliahtlığı İmam&#39;a bırakmakla, İmam&#39;ın d&uuml;nyada g&ouml;z&uuml; olduğunu halka kanıtlamak ve b&ouml;ylece de İmam&#39;ın manevi makamını lekelemek istedi.&quot;</p>\n\n<p>\n	&nbsp; Hakikat şu ki halk, her zaman Ali (a.s.) evlatlarına ve &ouml;zellikle de Şia İmamlarına &ouml;zel bir ihtiram ve saygı g&ouml;stermişlerdir ve bu da halkın onlara normalden daha &ccedil;ok itikat ve itimad etmelerine sebep olmuştu. İmamları &ccedil;evreleyen mukaddeslik &ccedil;emberi, herkesi onların karşısında huzu ettirmiş ve İmamlara karşı halkın i&ccedil;inde bir nevi teslimiyet yaratmıştır. Memun da bu kutsallığı yok etmeye, en azından onların da diğerleri gibi h&uuml;k&uuml;meti ele aldıklarında zul&uuml;m ve fesat edebileceklerini g&ouml;stermeye &ccedil;alışıyorlardı. Kıfti bu meseleyi kendi kitabında iyi bir şekilde aydınlatmıştır.[6]</p>\n\n<p>\n	&nbsp; Halkın g&ouml;z&uuml;nde bir nevi uzaklaşılması gereken pislik olarak bilinen hilafet ve siyasete, takvalı ve nefsini arındırmış bir insanı dahil etmenin kendisi o şahsın etki ve n&uuml;fusunun azalmasına sebep olacaktı. İmam Rıza (a.s.) gibi z&uuml;hdde &ouml;nc&uuml; birinin &ouml;zellikle de Abbasilerin kurmuş oldukları bir hilafetle işbirliğinde bulunması, ona dahil olması İmam Rıza&#39;nın (a.s.) makam ve mevkisini indirgeyebilirdi. Bu y&uuml;zden de itiraz unvanında İmam&#39;a ş&ouml;yle diyorlardı:</p>\n\n<p>\n	&quot;D&uuml;nya hakkında bunca z&uuml;hdl&uuml; olmanıza rağmen neden Memun&#39;un veliahtlığını kabul ettiniz?&quot;</p>\n\n<p>\n	&nbsp; İmam da ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&quot;Bu işten ne kadar nefret ettiğimi Allah bilir ancak.&quot;[7]</p>\n\n<p>\n	&nbsp; Memun&#39;un bu hedeflerinin yanı sıra bazı noktalara da değinebiliriz. Mesela; Memun bu planıyla İmam Rıza&#39;yı (a.s.) daha iyi kontrol edebilirdi ve bu doğrultuda da &ndash;kendi pen&ccedil;esinde tuttuğu- İmam i&ccedil;in bir &ccedil;ok bek&ccedil;i ve g&ouml;zc&uuml; dikmişti, ki onlar İmam&#39;ın durumunu Memun&#39;a bildiriyorlardı.[8] Bu mesele İmam&#39;ın ger&ccedil;ek Şiilerinden uzak ve ayrı kalmasına da sebep olmuştu. Ayrıca Memun&#39;un, kardeşi Emin&#39;le savaşması neticesinde etrafından dağılan Ehl-i Beyt dostlarını da İmam Rıza&#39;yı (a.s.) hilafete dahil etmekle yeniden kazanabilirdi Memun. Bu da Memun i&ccedil;in &ccedil;ok &ouml;nemli bir şeydir.[9]</p>\n\n<p>\n	&nbsp; Ehl-i Beyt dostlarının Memun&#39;a karşı kıyamları onu zor bir durumda bırakmıştı ve Memun bu meseleyi bir nevi halletmeliydi ve bu y&uuml;zden de sonraları Abdullah b Musa&#39;ya yazdığı mektupta onu kardeşinin yerine veliahtlığa tayin ederek ş&ouml;yle yazmıştı:</p>\n\n<p>\n	&quot;Veliahtlığı İmam Rıza&#39;ya (a.s.) verdikten sonra Ebi Talib evlatlarından birinin benden korkacağını hi&ccedil; zannetmiyorum artık.&quot;[10]</p>\n\n<p>\n	&nbsp;&nbsp; Ancak o buna aldanmadı ve Memun&#39;u, İmam&#39;ı &ouml;ld&uuml;rmekle su&ccedil;ladı. Memun&#39;un İmam Rıza&#39;yı (a.s.) veliaht tayin etmesi, avam halk a&ccedil;ısından, onun İmam Rıza&#39;nın (a.s.) katili olmadığını g&ouml;sterebilirdi ve nitekim de İmam Rıza&#39;yı (a.s.) sevdiğini tezah&uuml;r ederek &ndash;ki halkın bazısını da buna inandırıyordu- İmam&#39;ı şehid etti ve zahiren kimse de onun hıyanetinin farkına varmadı.[11]</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<br />\n	------------------------------------------------------------------</p>\n\n<p>\n	[1]-Hayat&#39;&uuml;s Siyasiyye lil&#39;İmam-ir Rıza, Beyrut baskısı, s: 212-242.</p>\n\n<p>\n	[2]-Keşf&#39;&uuml;l Gumme, c: 2, s: 282-283.</p>\n\n<p>\n	[3]-İran&#39;da Şiilik Tarihi, s: 15&#39;den itibaren.</p>\n\n<p>\n	[4]-Muruc&#39;uz Zaheb, c: 3, s: 417-454. İbn-i Esir, c: 6, s: 408.</p>\n\n<p>\n	[5]-Uy&ucirc;n&#39;u Ahbar&#39;ir Rıza, c: 2, s: 167-168.</p>\n\n<p>\n	[6]-Tarih&#39;ul H&uuml;kema, s: 221-222 Hayat&#39;&uuml;l İmam&#39;ir Rıza nakline g&ouml;re s: 222.</p>\n\n<p>\n	[7]-Bihar&#39;&uuml;l Envar, c: 49, s: 130. İlel&#39;&uuml;ş Şerayi, s: 238. Hayat&#39;&uuml;l İmam&#39;ır Rıza, s: 244.</p>\n\n<p>\n	[8]-Uyun&#39;u Ahbar&#39;ır Rıza, c: 2, s: 151-152. Hayat&#39;&uuml;l İmam&#39;ir Rıza, s: 213-214.</p>\n\n<p>\n	[9]- (Şaybi) es-Silat&uuml; beyn&#39;et Teşeyy&uuml;&#39;vet&#39; Tasavvuf, s: 223-224.</p>\n\n<p>\n	[10]-Makatil&#39;&uuml;l Talibin, s: 628. Hicri ikinci y&uuml;zyılın sonlarına doğru kıyam eden Ehl-i Beyt dostları şunlardan ibarettir: Muhammed b. İbrahim b. İsmail; bunun ordusunu komuta eden Eb&#39;&uuml;s Seraya idi. İbrahim b. Musa b. Cafer Yemen&#39;de kıyam etti. Basra&#39;da da Zeyd b. Musa b. Cafer kıyamını başlattı. M&uuml;sned&#39;&uuml;l İmam Rıza&#39;ya bakınız, c: 1, s: 50-51.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	[11]Hayat&#39;&uuml;l İmam&#39;ir Rıza, s: 241&#39;den sonrası.</p>\n\n<p>\n	&nbsp;</p>','İmam Rıza (a.s)  Ve Veliahtlık Meselesi','','publish','closed','open','','imam-riza-a-s-ve-veliahtlik-meselesi','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2881',0,'post','',0),(2882,1,'2020-05-08 13:18:26','2020-05-08 10:18:26','<h5 style=\"text-align: right;\">\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fahrettin ALTAN/Erenler4-5</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Ali bin Ahmed, Muhammed bin Ahmed es-Sinan&icirc; ve H&uuml;seyin bin İbrahim (r.a), Uyun&rsquo;daki senetle Mahmud bin Ebi&rsquo;l-Bilad&rsquo;dan ş&ouml;yle dediğini nakletmişlerdir: İmam Rıza (a.s)&rsquo;dan duydum ki ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim, bağışta bulunan kimseye teşekk&uuml;r etmezse, Allah&rsquo;a ş&uuml;kretmemiştir.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Uyun&rsquo;daki senetle, İbrahim bin Mahmud&rsquo;dan İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğu naklolunmuştur:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;M&uuml;min, iyi iş yaptığında hoşnut olan ve g&uuml;nah işlediğinde de mağfiret dileyen kimsedir. M&uuml;sl&uuml;man da, M&uuml;sl&uuml;manların onun dili ve elinden salim kaldıkları kimsedir. Şer ve zararından g&uuml;vende kalınmayan kimse ise bizden değildir.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Uyun&rsquo;daki senetle, Ali bin Musa er-Rıza (a.s), babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kıyamet g&uuml;n&uuml; ben d&ouml;rt gruba şefaat edeceğim: Z&uuml;rriyetime (soyuma) ihtiram eden kimseye; onların ihtiya&ccedil;larını karşılayan kimseye; &ccedil;aresiz kaldıklarında onlara yardım i&ccedil;in gayret g&ouml;steren kimseye; kalbi ve diliyle onlara yardımda bulunan kimseye.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;den ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Altı şey, -&uuml;&ccedil;&uuml; vatanda, &uuml;&ccedil;&uuml; de yolculukta olmak &uuml;zere- yiğitliktendir; vatanda olanlar şunlardır: Allah&rsquo;ın kitabını (Kur&rsquo;&acirc;n&rsquo;ı) okumak; Allah&rsquo;ın mescitlerini (camileri) imar etmek (şenlendirmek) ve Allah i&ccedil;in kardeş edinmek. Yolculukta olanlar da şunlardır: Azığı infak etmek (bağışta bulunmak), g&uuml;zel huylu olmak ve g&uuml;nah dışında mizah ve şaka yapmak.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Allah Tebarek ve Teala buyuruyor ki: Ey Adem oğlu! Bana karşı insaflı davranmıyorsun; ben nimet vermekle seni seviyorum, oysa sen g&uuml;nah işlemekle bana buğz ediyorsun; benim hayrım sana inmektedir, oysa senin şerrin bana doğru yukarı &ccedil;ıkmaktadır; her gece g&uuml;nd&uuml;z bir melek s&uuml;rekli olarak senin &ccedil;irkin amellerini bana bildirmektedir. Ey Adem oğlu! Eğer kendi vasfını, mevsuf olduğunu bilmediğin h&acirc;lde başka birisinden duymuş olsaydın, ona karşı mutlaka nefret ve buğz etmeye koyulurdun.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu s&ouml;ylemiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;M&uuml;min, beş vakit namazlarını koruduk&ccedil;a, şeytan ondan taraf s&uuml;rekli olarak korku i&ccedil;erisinde olur; ama onları zayi ederse (onun vakitlerine &ouml;nem vermezse), cesaret edip onu g&uuml;naha sokar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim farz olan namazını kılarsa, her namazından sonra bir duası Allah katında kabul olur.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;den ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;İlim hazinedir; anahtarları ise soru sormaktır. &Ouml;yleyse -Allah size merhamet etsin- soru sorun. &Ccedil;&uuml;nk&uuml; bu işte d&ouml;rt kimse m&uuml;k&acirc;fatlanır: Soru soran, &ouml;ğrenen, dinleyen ve cevap veren.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	9- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;den ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;&Uuml;mmetim, birbirlerini sevdikleri, birbirlerine hediye g&ouml;nderdikleri, emaneti sahibine verdikleri, haramdan ka&ccedil;ındıkları, misafiri ağırladıkları, namaz kıldıkları ve zekat verdikleri s&uuml;rece hayır &uuml;zeredirler; bunu yapmadıkları takdirde kıtlık ve bilenmiş bı&ccedil;ağa (veya kuraklık ve ge&ccedil;im zorluğuna) du&ccedil;ar olurlar.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	10- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Allah Tebarek ve Teala Adem oğlunu muhatap kılarak ş&ouml;yle buyurmuştur: &ldquo;Ey Adem oğlu! Halkın g&uuml;nahı seni kendi g&uuml;nahından gafil etmesin; halkın sana verdiği nimetler, Allah&rsquo;ın sana bağışladığı nimetleri unutturmasın; kendine &uuml;mit ettiğin h&acirc;lde, halkı Allah&rsquo;ın rahmetinden &uuml;mitsiz etme.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	11- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim halkla muamele eder de onlara zulmetmez, onlarla konuşur da onlara yalan s&ouml;ylemez ve s&ouml;z verir de s&ouml;z&uuml;nde durursa, yiğitliği (ve insaniyeti) k&acirc;mil olan insanlardan olup adaleti aşik&acirc;r, kardeşliği gerekli, gıybeti ise haram olur.&rdquo; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	12- Uyun&rsquo;daki senetle İmam Rıza (a.s),, Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Cenneti cehenneme tercih ediniz; amellerinizi batıl etmeyiniz; aksi takdirde ateşe atılır, ebed&icirc; olarak onda kalmış olursunuz.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	13- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim bir m&uuml;mini, fakir ve yoksulluğundan dolayı k&uuml;&ccedil;&uuml;mseyip tahkir ederse, Allah Teala kıyamet g&uuml;n&uuml; onu mahşerdeki insanlara tanıtacak, daha sonra (yaptığı g&uuml;nahından dolayı) onu rezil ve r&uuml;sva edecektir.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	14- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim bir m&uuml;min erkek veya kadına iftira ederse veya onda olmayan bir şeyi (onu aşağı d&uuml;ş&uuml;rmek i&ccedil;in) onun aleyhinde s&ouml;ylerse, Allah Teala kıyamet g&uuml;n&uuml; onu, dediği s&ouml;z&uuml;n cevabını verene dek ateşten olan bir tepede hapseder.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	15- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ehl-i Beyt&rsquo;ime zulmedenlere, onlarla savaşanlara, onların aleyhinde &ccedil;alışanlara ve onlara s&ouml;venlere cennet haram kılınmıştır; ahirette de onlar i&ccedil;in hayırdan hi&ccedil;bir nasip yoktur. Allah Teala kıyamet g&uuml;n&uuml; onlarla konuşmayacak, onlara (rahmet g&ouml;z&uuml;yle) bakmayacak, onları g&uuml;nahtan arındırmayacaktır. Ve onlar i&ccedil;in elemli bir azap vardır.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	16- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim bir şeyi bana garanti ederse, ben d&ouml;rt şeyi ona garanti ederim: Kim sıla-i rahim yaparsa (akrabalarına iyilik ederse), Allah&rsquo;ın onu sevmesini, rızkını &ccedil;oğaltmasını, &ouml;mr&uuml;n&uuml; uzatmasını ve onu vadettiği cennete g&ouml;t&uuml;rmesini garanti ederim.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	17- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Sirke balı bozduğu gibi, k&ouml;t&uuml; ahl&acirc;k da (iyi) amelleri bozar.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	18- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kul g&uuml;zel ahl&acirc;kıyla, g&uuml;nd&uuml;zleri oru&ccedil; tutup geceleri ibadetle ge&ccedil;iren kimsenin derecesine ulaşmaktadır.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	19- Uyun&rsquo;daki senetle İmam Rıza (a.s), İmam Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a)&rsquo;e; &lsquo;Cennete girmeye en &ccedil;ok sebep olan şeyler nelerdir?&rsquo; diye sorduklarında; &lsquo;Allah&rsquo;tan &ccedil;ekinmek ve g&uuml;zel ahl&acirc;klı olmaktır.&rsquo; buyurdular. &lsquo;İnsanın cehenneme gitmesine en &ccedil;ok sebep olan şeyler nelerdir?&rsquo; diye sorduklarında da; &lsquo;Karın ve tenas&uuml;l organıdır.&rsquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a> buyurdular.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	20- Uyun&rsquo;daki senetle İmam Rıza (a.s), Hz. Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ebu Cuhayfe (Veheb bin Abdullah-i S&uuml;va&icirc;), geğirdiği h&acirc;lde Resulullah (s.a.a)&rsquo;in yanına geldiğinde Hazret ş&ouml;yle buyurdular: &lsquo;Geğirmenin &ouml;n&uuml;n&uuml; al (az yemek ye); &ccedil;&uuml;nk&uuml; d&uuml;nyada doyunca yemek yiyen insanların &ccedil;oğu, kıyamet g&uuml;n&uuml; a&ccedil; kalacaklardır.&rsquo; Sonra İmam (a.s) buyurdu ki: &lsquo;Ebu Cuhayfe artık ondan sonra, Allah&rsquo;ın rahmetine kavuşana dek karnını yemekten doldurmadı (doyuncaya dek yemek yemedi).&rsquo; &rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	21- Uyun&rsquo;daki senetle İmam Rıza (a.s), Hz. Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Eğer kul, ecelini ve onun kendisine doğru hızla yaklaştığını g&ouml;rm&uuml;ş olsaydı, arzusuna d&uuml;şman kesilir ve d&uuml;nya talebini terk ederdi.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	22- Uyun&rsquo;daki senetle Hz. Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Beş şey vardır ki, onlar gibisini elde etmek i&ccedil;in bineklere binip yolculuğa &ccedil;ıksanız da bulamazsınız: 1- Kulun, g&uuml;nahından başka hi&ccedil;bir şeyden korkmaması; 2- Kulun, Allah&rsquo;tan başka hi&ccedil;bir kimseye &uuml;mit etmemesi; 3- Kulun, kendisinden bilmediği bir şey sorulduğunda, &lsquo;Bilmiyorum&rsquo; demekten utanmaması; 4- Kulun, bilmediği bir şeyi &ouml;ğrenmekten hay&acirc; etmemesi; 5- Sabrın imana olan nispeti başın bedene olan nispeti gibidir; &ouml;yleyse sabrı olmayanın imanı olmaz.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;23- Uyun&rsquo;daki senetle İmam Seccad (a.s)&rsquo;dan, o da babasından ve o da Hz. Ali (a.s)&rsquo;dan Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kime Allah Teala bir nimet verirse, o nimetin ş&uuml;kr&uuml;n&uuml; yerine getirmelidir. Kim &ccedil;ok zorla rızk kazanırsa, t&ouml;vbe etmelidir. Kim de bir şeyden dolayı &uuml;z&uuml;l&uuml;rse, &ldquo;L&acirc; havle ve l&acirc; kuvvete ill&acirc; bill&acirc;h&rdquo; demeye sarılmalıdır.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	24- Uyun&rsquo;daki senetle Hz. Resulullah (s.a.a)&rsquo;den ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ya Ali! Allah seni, aileni, Şi&icirc;lerini sevenleri ve Şi&icirc;lerinin dostlarının dostlarını, bağışlanmışlar topluluğundan saymıştır. Ya Ali! Sana m&uuml;jdeler olsun! Sen şirkten uzaksın ve kalbin ilimle doludur.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	25- H&uuml;seyin bin Ahmed bin İdris, Uyun&rsquo;da adı ge&ccedil;en fertler vasıtasıyla Hasan bin Cehm&rsquo;den ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Rıza (a.s)&rsquo;a dedim ki: &ldquo;Canım sana feda olsun! Allah&rsquo;a tevekk&uuml;l etmenin sınırı nedir?&rdquo;</p>\n\n<p>\n	Buyurdular ki: &ldquo;Sınırı şudur ki, Allah&rsquo;la olup hi&ccedil; kimseden korkmayasın.&rdquo;</p>\n\n<p>\n	Arz ettim ki: &ldquo;Tevazuun sınırı nedir?&rdquo;</p>\n\n<p>\n	Buyurdular ki: &ldquo;Halkın sana ikramda bulunmasını istediğin gibi, senin de halka ikramda bulunmandır.&rdquo;</p>\n\n<p>\n	Arz ettim ki: &ldquo;Canım size feda olsun! Sizin yanınızda ne kadar değerim olduğunu &ouml;ğrenebilir miyim?&rdquo;</p>\n\n<p>\n	Buyurdular ki: &ldquo;Benim senin yanında ne kadar değerli olduğuma bak.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	26- Muhammed bin Hasan, Uyun&rsquo;da zikredilen senetle H&uuml;seyin bin Halid&rsquo;den İmam Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Bizim soyumuzdan olanların y&uuml;z&uuml;ne bakmak ibadettir.&rdquo;</p>\n\n<p>\n	Oradakiler dediler ki: &ldquo;Ey Resulullah&rsquo;ın torunu! Bu soydan kastınız Masum İmamlar mıdır, yoksa Resulullah&rsquo;ın soyundan gelen herkes mi?&rdquo;</p>\n\n<p>\n	İmam (a.s) cevaben buyurdular ki: &ldquo;Resulullah&rsquo;ın soyundan gelen herkesin y&uuml;z&uuml;ne bakmak, doğru yoldan sapmayıp g&uuml;naha d&uuml;şmedikleri m&uuml;ddet&ccedil;e ibadettir.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	27- M&uuml;fessir Corcan&icirc;, Uyun&rsquo;da zikredilen senetle İmam Rıza (a.s)&rsquo;dan, o da babası Musa bin Cafer (a.s)&rsquo;dan ş&ouml;yle naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s)&rsquo;dan; &lsquo;Bu d&uuml;nyada zahid kimdir?&rsquo; diye sorduklarında ş&ouml;yle buyurdular: &lsquo;D&uuml;nyanın hel&acirc;llerini, kıyamette vereceği hesabından dolayı ve haramlarınıysa kıyamette du&ccedil;ar olacağı azabından dolayı terk eden kimsedir.&rsquo; &rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	28- H&uuml;seyin bin Ahmed bin İdris, Uyun&rsquo;daki senetle İmam (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim fakir bir M&uuml;sl&uuml;mana zengin birisine verdiği sel&acirc;m gibi sel&acirc;m vermezse, kıyamet g&uuml;n&uuml; Allah Teala&rsquo;nın huzuruna &ccedil;ıktığında Allah&rsquo;ı kendisine gazap etmiş bir h&acirc;lde bulur.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	29- Ebu Ali Ahmed bin Eb&icirc; Cafer el-Beyhek&icirc;, Hicr&icirc; Kamer&icirc; 354 yılında hacdan d&ouml;nerken, &ldquo;Feyd&rdquo; (Irak&rsquo;la Mekke arasında bir yer) denen yerde bana, (Uyun&rsquo;daki senetle) Davud bin S&uuml;leyman&rsquo;dan ş&ouml;yle nakletti:</p>\n\n<p>\n	Ali bin Musa er-Rıza (a.s), babaları ve dedeleri vasıtasıyla Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kıyamet g&uuml;n&uuml; olduğunda Allah Teala Şi&icirc;lerimizin hesabını bize bırakacak. Onların kendileriyle Allah Teala arasındaki haklar hususunda biz h&uuml;k&uuml;m vereceğiz ve Allah Teala da o h&uuml;km&uuml; kabul edecektir. Onlardan birinin boynunda kul hakkı olursa, o kuldan onu bağışlamasını rica edeceğiz; o da (bizim hatırımıza) onu bağışlayacaktır. Onlarla bizim aramızdaki haklar hususunda ise, biz onları bağışlamaya herkesten daha l&acirc;yığız.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	30- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Bizden sonraki İmamların hepsi, H&uuml;seyin&rsquo;in soyundandır. Kim onlara itaat ederse, Allah&rsquo;a itaat etmiştir; kim de onlara isyan ederse, Allah&rsquo;a isyan etmiştir. Onlar, sağlam kulp ve Allah Teala&rsquo;ya olan vesilelerdirler.&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	31- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır. Allah&rsquo;ım! Ali&rsquo;yi seveni sev; Ali&rsquo;ye d&uuml;şman olana d&uuml;şman ol; ona yardım edene yardım et; onun d&uuml;şmanını r&uuml;sva et; o ve onun soyundan olanların yardımcısı ol; onların arasında onun hayırlı halefi ol; onlara bağışladıklarını bereketli kıl; onları Ruh&rsquo;ul-Kud&uuml;s (Cebrail) ile teyit et; yery&uuml;z&uuml;n&uuml;n neresine y&ouml;nelirlerse, onları muhafaza et; imamet makamını onların arasında kıl; onlara itaat edenlere m&uuml;k&acirc;fat ver; onlara isyan edenleri ise hel&acirc;k et; ş&uuml;phesiz sen yakın ve duaları kabul edensin.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	32- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Bizim hak &uuml;zere olan Kaim&rsquo;imiz (Hz. Mehdi -a.s-) kıyam etmedik&ccedil;e kıyamet kopmaz. Onun kıyamı Alah Teala izin verdiği zaman ger&ccedil;ekleşecektir; kim ona uyarsa, kurtulacak; kim de ona sırt &ccedil;evirirse, hel&acirc;k olacak. Ey Allah&rsquo;ın kulları! Allah&rsquo;ı hatırlayın ve karlar &uuml;zerinde gitmek zorunda kalsanız dahi ona doğru koşun. &Ccedil;&uuml;nk&uuml; o, Allah Teala&rsquo;nın yery&uuml;z&uuml;ndeki h&uuml;cceti ve benim halifemdir.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	33- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ya Ali! Sen benim yaratıldığım ağa&ccedil;tan (soydan) yaratıldın; ben o ağacın k&ouml;k&uuml;y&uuml;m, sen ise g&ouml;vdesisin; Hasan ve H&uuml;seyin dalları, dostlarımız ise yapraklarıdırlar. Kim bu ağacın herhangi bir yerine tutunursa, Allah Teala onu cennetine g&ouml;t&uuml;r&uuml;r.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	34- Uyun&rsquo;daki senetle İmam Rıza (a.s), Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ezan okuyanlar, kıyamet g&uuml;n&uuml; boy a&ccedil;ısından insanların en uzunu olacaklar.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	35- İbn-i Zekeriyya, Uyun&rsquo;daki senetle İmam Rıza (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim kırk g&uuml;n ihl&acirc;s ile Allah&rsquo;a kulluk ederse, hikmet &ccedil;eşmeleri kalbinden diline akar.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	36- İbn-i Zekeriyya, aynı senetle İmam Rıza (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Misafirin ev sahibi &uuml;zerindeki haklarından biri de, onunla kapıya kadar y&uuml;r&uuml;mesidir (onu uğurlamasıdır).&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	37- İbn-i Zureyk, Uyun&rsquo;daki senetle İmam Rıza (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim &ouml;fkesinin &ouml;n&uuml;n&uuml; alırsa, Allah Teala azabını ondan uzaklaştırır; kim de ahl&acirc;kını g&uuml;zelleştirirse, Allah Teala onu, geceleri ibadet edip g&uuml;nd&uuml;zleri oru&ccedil; tutanların makamına ulaştırır.&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	38- İbn-i Zureyk, Uyun&rsquo;daki senetle İmam Rıza (a.s)&rsquo;dan, o da babaları vasıtasıyla Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&rsquo;dan, o da Resulullah (s.a.a)&rsquo;den ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Hediye, kinleri kalplerden giderir.&rdquo;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	39- Temim bin Abdullah el-Kureş&icirc;, Uyun&rsquo;da zikredilen senetle Abdussel&acirc;m el-Herev&icirc;&rsquo;den ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	Şaban ayının son cumasında, Ali bin Musa er-Rıza (a.s)&rsquo;ın yanına gittim, İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ey Ebu Salt! Şaban ayının &ccedil;oğu ge&ccedil;ti, bug&uuml;n bu ayın son cumasıdır. Bu ayda yapılması sevap olan ve tembellik ederek yapmadığın hayır amelleri bu son bir haftada telafi et. Sana faydası olan işleri yapmaya koyul; faydası olmayan işleri ise terk et. &Ccedil;ok&ccedil;a dua et, mağfiret dile, Kur&rsquo;&acirc;n oku ve işlemiş olduğun g&uuml;nahlardan t&ouml;vbe ederek Allah&rsquo;a y&ouml;nel; ki b&ouml;ylece Allah&rsquo;a muhlis olduğun h&acirc;lde Allah&rsquo;ın ayı sana y&ouml;nelmiş olsun.&rdquo;</p>\n\n<p>\n	&ldquo;Bu ayda boynunda olan b&uuml;t&uuml;n emanetleri eda et; m&uuml;minlere karşı kalbinde herhangi bir kin varsa, onu kalbinden s&ouml;k at; işlemiş olduğun b&uuml;t&uuml;n g&uuml;nahlardan uzak dur. Allah&rsquo;tan kork; gizli ve aşik&acirc;r olan işlerinde Allah Teala&rsquo;ya tevekk&uuml;l et. &lsquo;(Bil ki) Kim Alah&rsquo;a tevekk&uuml;l ederse, Allah ona yeter. Ş&uuml;phesiz Allah Teala işini neticeye ulaştıran ve her şey i&ccedil;in takdir kılmış olandır.&rsquo; Bu ayın geri kalan g&uuml;nlerinde şu zikri &ccedil;ok tekrarla: &lsquo;Allahumme in lem tekun kad ğaferte lena fi ma meza min Şa&rsquo;ban, feğfir lena fima bekıye minhu.&rsquo; (Allah&rsquo;ım, eğer Şaban ayının ge&ccedil;en g&uuml;nlerinde bizi bağışlamamış isen, &ouml;yleyse geriye kalan g&uuml;nlerinde bizi bağışla.) Allah Teala Ramazan ayının hatırına bir&ccedil;ok kimseleri bu ayda cehennem ateşinden kurtarmaktadır.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	40- Uyun&rsquo;daki aynı senetle Abdulazim Hasen&icirc;&rsquo;den ş&ouml;yle dediği naklediliyor:</p>\n\n<p>\n	İmam Cevad (a.s)&rsquo;a arz ettim: &ldquo;Ey Resulullah&rsquo;ın torunu! Benim i&ccedil;in babalarından bir hadis nakleder misin?&rdquo;</p>\n\n<p>\n	İmam Cevad (a.s) buyurdu ki:</p>\n\n<p>\n	&ldquo;Babam (İmam Rıza -a.s-) babaları aracılığıyla Hz. Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;İnsanlar; akıl, ilim, huy, fakirlik ve zenginlik y&ouml;n&uuml;nden farklı oldukları s&uuml;rece, birbirleriyle g&uuml;zel ge&ccedil;inirler. Eğer mezkur sıfatlarda eşit olsalardı, (y&uuml;k&uuml;ml&uuml;l&uuml;k &uuml;stlenmekten ka&ccedil;arak) hel&acirc;k olurlardı.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ravi diyor ki: İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın torunu! Biraz daha buyurun.&rdquo; dediğimde buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam dedeleri vasıtasıyla Hz. Ali (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Eğer sırlarınızı birbirinize a&ccedil;arsanız, artık onu gizleyemezsiniz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ravi diyor ki: Yine İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın torunu! Biraz daha buyurun.&rdquo; dediğimde ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Babam dedeleri vasıtasıyla Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu bana nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Sizler mallarınızla halkı kuşatamazsınız (onların g&ouml;n&uuml;llerini hoş edemezsiniz); &ouml;yleyse a&ccedil;ık y&uuml;zl&uuml;l&uuml;k ve g&uuml;zel davranışınızla onları kuşatınız; &ccedil;&uuml;nk&uuml; ben Allah Resul&uuml;n&uuml;n ş&ouml;yle buyurduğunu duydum: &lsquo;Sizler mallarınızla halkın g&ouml;n&uuml;llerini hoş edemezsiniz; o h&acirc;lde ahl&acirc;kınızla onların g&ouml;n&uuml;llerini hoş edin.&rsquo; &rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ravi diyor ki: &ldquo;Yine İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dediğimde buyurdu ki:</p>\n\n<p>\n	&ldquo;Babam, babası ve dedeleri vasıtasıyla Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu bana nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim zamanı kınarsa, kınanılması &ccedil;ok olur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Ravi diyor ki: &ldquo;Yine İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dediğimde İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam babası ve dedeleri aracılığıyla Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;K&ouml;t&uuml; insanlarla oturup kalkmak, iyi insanlar hakkında su-i zan doğurur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yine ravi diyor ki: İmam (a.s)&rsquo;a; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dediğimde İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam babası ve dedeleri vasıtasıyla Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın kullarına haksızlık etmek, ahiret i&ccedil;in ne de k&ouml;t&uuml; azıktır!&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam, babası ve dedeleri aracılığıyla Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Her kişinin değeri, yaptığı g&uuml;zel işiyle &ouml;l&ccedil;&uuml;l&uuml;r.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam babası ve dedeleri vasıtasıyla Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Her insan, dilinin altında saklıdır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun&rdquo; dedim. İmam (a.s) buyurdular ki:</p>\n\n<p>\n	&ldquo;Babam, babası ve dedeleri vasıtasıyla Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kendi kadrini bilen hel&acirc;k olmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Bir işi yapmadan &ouml;nce tedbir almak, insanı pişmanlıktan kurtarır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim zamana g&uuml;venirse, yıkılır (zarar g&ouml;r&uuml;r).&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu naklettiler:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kendi g&ouml;r&uuml;ş&uuml;yle yetinen, canını tehlikeye atmıştır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu naklettiler:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Ailenin azlığı, iki kolaylıktan (zenginlikten) biridir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu naklettiler:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Bencillik kimde olursa, hel&acirc;k olur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim, Allah yolunda infak edilen malın yerine yenisinin geleceğine iman ederse, bağış yapmada c&ouml;mert olur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben yine; &ldquo;Ey Resulullah&rsquo;ın oğlu! Biraz daha buyurun.&rdquo; dedim. İmam (a.s) aynı senetle Hz. Ali (a.s)&rsquo;dan ş&ouml;yle buyurduğunu nakletti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim elinin altındakilerden amanda kalmaya razı olursa, kendisinden y&uuml;ksekte olanlardan amanda kalma nimeti ona verilir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ravi, daha sonra İmam (a.s)&rsquo;a; &ldquo;Bu kadarı bana yeter.&rdquo; demiştir.<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Uyun-u Ahbar&rsquo;ır-Rıza, c.2, s.3, h.2.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- a.g.e. c.2, s.4, h.3.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- a.g.e. c.2, s.4, h.4.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- a.g.e. c.2, s.11, h.13.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- a.g.e. c.2, s.12, h.18.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- a.g.e. c.2, s.14, h.21.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- a.g.e. c.2, s.14, h.22.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- a.g.e. c.2, s.14, h.23.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- a.g.e. c.2, s.15, h.25.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- a.g.e. c.2, s.15, h.27.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- a.g.e. c.2, s.17, h.33.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- a.g.e. c.2, s.24, h.52.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- a.g.e. c.2, s.26, h.58.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- a.g.e. c.2, s.28, h.63.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- a.g.e. c.2, s.28, h.65.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- a.g.e. c.2, s.37, h.93.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- a.g.e. c.2, s.38, h.96.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- a.g.e. c.2, s.38, h.97.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Yani Şeytan, daha &ccedil;ok bu iki yolla insanı yoldan saptırıp cehenneme sokar.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- a.g.e. c.2, s.40, h.107.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- a.g.e. c.2, s.42, h.113.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- a.g.e. c.2, s.44, h.120.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- a.g.e. c.2, s.57, h.155.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- a.g.e. c.2, s.63, h.171.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- a.g.e. c.2, s.67, h.182.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- a.g.e. c.2, s.72, h.192.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- a.g.e. c.2, s.74, h.196.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- a.g.e. c.2, s.77, h.199.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- a.g.e. c.2, s.78, h.202.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- a.g.e. c.2, s.92, h.213.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- a.g.e. c.2, s.94, h.217.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- a.g.e. c.2, s.96, h.227.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- a.g.e. c.2, s.98, h.230.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- a.g.e. c.2, s.98, h.233.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- a.g.e. c.2, s.106, h.249.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- a.g.e. c.2, s.125, h.322.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- a.g.e. c.2, s.126, h.324.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- a.g.e. c.2, s.128, h.330.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- a.g.e. c.2, s.135, h.345.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- a.g.e. c.2, s.76, h.198.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- a.g.e. c.2, s.81, h.204.</p>\n	</div>\n</div>','Şia’nın Kaynak Eserlerinden Olan Uyun-u Ahbar’ır-Rıza Kitabından Kırk Hadis','','publish','closed','open','','sianin-kaynak-eserlerinden-olan-uyun-u-ahbarir-riza-kitabindan-kirk-hadis','','','2020-05-08 13:18:26','2020-05-08 10:18:26','',0,'http://islamex.com/?p=2882',0,'post','',0),(2883,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;En &uuml;st&uuml;n ibadet ihlastır.&rdquo;&zwnj;[1]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hi&ccedil; kimseyle Allah&rsquo;la ilişkisini bilmedik&ccedil;e d&uuml;şmanlık etme. Eğer iyi bir insan olursa, Allah onu sana teslim etmez. Eğer k&ouml;t&uuml; bir insan olursa onun hakkındaki bu k&ouml;t&uuml; tanıyışın sana kifayet eder. O halde onunla d&uuml;şmanlık etme.&rdquo;&zwnj;[2]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Herkim isteğine uyarak doğru yolu senden gizlerse, ş&uuml;phesiz sana d&uuml;şmanlık etmiştir.&rdquo;&zwnj;[3]<br />\n	İmam Cevad (a.s), Sa&rsquo;d&rsquo;ul-Hayr&rsquo;a yazdığı mektubunda ş&ouml;yle buyurmuştur: &ldquo;Rahman ve Rahim olan Allah&rsquo;ın adıyla. Sana Allah&rsquo;tan korkmayı tavsiye ediyorum. Zira takva insanı helak olmaktan esenliğe &ccedil;ıkarır ve ahirette kendisine fayda verir. Aziz ve celil olan Allah takva sebebiyle kulunu aklının ulaşmasından uzakta bulunan şeylerden korur ve takva vasıtasıyla onun k&ouml;rl&uuml;ğ&uuml;n&uuml; ve cehaletini ortadan kaldırır. Takvanın bereketiyle Nuh ve onunla gemide olanlar kurtuluşa erdiler, Salih ve onunla bulunanlar yıldırımdan kurtuldular ve takva sebebiyle sabredenler galibiyete eriştiler ve o grup (Nuh, Salih ve kendilerine iman edenler) kurtuluşa eriştiler. Bunların aynı yolu ve metodu (yani takvayı) kateden ve aynı fazileti arayan kardeşleri vardır. Bunlar &ouml;ncekilerin başına gelen ve Allah&rsquo;ın kitabında beyan edilen cezaları ve belaları işitmekle şehvetlerinin tuğyanını engellemektedirler. Rablerine kendilerine rızık olarak verdiklerine karşılık hamdeder ve ş&uuml;krederler. Ş&uuml;phesiz Allah hamd ve &ouml;vg&uuml;ye layıktır. Onlar kendilerini eksiklikleri sebebiyle kınarlar ve kendileri de kınanmaya layıktır. Allah Tebareke ve Teala&rsquo;nın, hilim ve ilim ehli olduğunu bildiler. Hakikatte Allah&rsquo;ın gazabı hoşnutluğunu elde etmeye &ccedil;alışmayanların &uuml;zerinedir ve Allah sadece bağışını kabullenmeyen kimseden esirger ve sadece hidayeti istemeyen kimseyi sapıklığa terkeder.</p>\n\n<p>\n	Allah g&uuml;nahkarlara t&ouml;vbe imkanı vermiştir ki k&ouml;t&uuml;l&uuml;klerini iyiliklere &ccedil;evirsinler ve Kur&rsquo;an&rsquo;da y&uuml;ksek ve kesilmez bir sesle kullarını t&ouml;vbe etmeye &ccedil;ağırmış, kullarının duasını engellememiştir. O halde Allah&rsquo;ın indirdiği şeyleri gizleyen kimselere Allah lanet etsin.</p>\n\n<p>\n	O rahmeti kendisine farz kılmış bu y&uuml;zden de rahmeti gazabını ge&ccedil;miştir ve de doğruluk ve adaletle sona ermiştir. O halde kulları kendisini gazaplandırmadığı m&uuml;ddet&ccedil;e o, kendiliğinden kullara gazaplanmaz ve bu yakinden kaynaklanan bir ilimden ve takvadan hasıl olan bir bilgidendir. Allah her &uuml;mmetten kitabın ilim ve marifetini, onların kitabı uzağa attığı bir zamanda almıştır ve onlar h&uuml;k&uuml;mdarlığa teslim olduğu zaman, d&uuml;şmanları ona h&uuml;k&uuml;mdar kılmıştır. Kitaplarını uzağa atmalarının &ouml;rneklerinin biri de harf ve kelimelerine riayet etmeleri, ama hudud ve h&uuml;k&uuml;mlerini tahrif etmeleridir. Bu y&uuml;zden sadece onun nakil ve rivayetiyle uğraşır, anlayış ve amelinden uzak olurlar. Cahiller rivayetleri ezberledikleri sebebiyle mutludurlar, ama alimler, anlamıyla amel etmedikleri hasebiyle &uuml;z&uuml;nt&uuml; i&ccedil;indedirler. Kitabı uzağa atmalarının bir diğer &ouml;rneği de y&ouml;neticilerinin bilmeyen kimselerden karar kılınmasıdır. Bu y&uuml;zden y&ouml;neticiler onları heva ve heves kaynağına g&ouml;t&uuml;rm&uuml;ş, helak olmaya s&uuml;r&uuml;klemiş, dinin kulplarını değiştirmiş ve onu (dini) bir avu&ccedil; sefih ve &ccedil;ocuğa miras bırakmışlardır.. Dolayısıyla da &uuml;mmet Allah Tebarek ve Teala&rsquo;dan emir almak yerine halktan emir almaktadır. İnsanların dostluğunu Allah&rsquo;ın dostluğu ve velayetine tercih eden zalimlerin bu yanlış tercihileri ne de k&ouml;t&uuml;d&uuml;r?! Bunlar insanların m&uuml;kafatını Allah&rsquo;ın m&uuml;kafatının yerine ve insanların rızayetini Allah&rsquo;ın rızayetinin yerine ge&ccedil;irmişlerdir.</p>\n\n<p>\n	&Uuml;mmet, b&ouml;yle bir duruma d&uuml;şm&uuml;şt&uuml;r. Onlardan ibadet edenler de bu sapıklık i&ccedil;inde yaşamaktadır. Gurura kapılmış ve aldanmışlardır. İbadetleri kendilerinin ve takip&ccedil;ilerinin fitne ve sapıklık sebebidir. Oysa ilahi el&ccedil;iler arasında ibadet ehli i&ccedil;in ibretler ve &ouml;ğ&uuml;tler vardır. Peygamberlerden biri (Allah&rsquo;a) itaat hususunda kemale eriştiğinde[4] Allah Tebarek ve Teala&rsquo;ya bir hususta itaatsizlik etmiş ve o itaatsizlik sebebiyle cennetten dışarı &ccedil;ıkarılmıştır.[5] Balinanın karnına atılmış ve onu hatalarını itiraf etmek ve t&ouml;vbeye y&ouml;nelmekten başka hi&ccedil; bir şey kurtaramamıştır. O halde Yahudi ve Hıristiyan din alimlerini tanı. Onlar kitabı gizlediler, tahrife uzandılar. Ama bu ticaretleri onlara bir fayda vermedi. Onlar hidayete ermiş kimseler değildir. Onların bu &uuml;mmet arasındaki misalini tanı. Ş&uuml;phesiz onlar Allah&rsquo;ın kitabının kelime ve harflerini alaşağı ettiler[6], hududlarını alt&uuml;st ettiler. Zira bunlar y&ouml;neticilerin[7] dostudur. Heva ve heve &ouml;nderleri dağılınca onlar da d&uuml;nyadan daha &ccedil;ok nasiplenen kimseye doğru giderler.[8]&nbsp; Kalplerine m&uuml;h&uuml;r vurulmuş, tamah onlara galip gelmiş, s&uuml;rekli dillerinden İblis&rsquo;in sesi işitilmekte ve bir &ccedil;ok batılları ifade etmektedirler. Alimler onların eziyetlerine ve kabalıklarına sabrederler. Bu y&uuml;zden de alimler, onları teklife ve hakkı g&ouml;z &ouml;n&uuml;nde bulundurmaya davet etmektedir. Alimleri onları teklife ve hakkı g&ouml;z &ouml;n&uuml;nde bulundurmaya &ccedil;ağırdıkları i&ccedil;in de onları kınarlar. Oysa alimleri, eğer irşad ve nasihat etselerdi, bir sapık g&ouml;rd&uuml;klerinde onlara hidayette bulunmasalardı, bir &ouml;l&uuml; g&ouml;rd&uuml;klerinde ona hayat vermeselerdi, ş&uuml;phesiz hain sayılırlardı ve (eğer b&ouml;yle yapsalardı) ne de k&ouml;t&uuml; yapmış olurlardı! Zira Allah Tebarek ve Teala Kur&rsquo;an&rsquo;da onlardan iyilikleri ve emredildikleri şeyleri s&ouml;yleyeceklerine ve nehyedildikleri şeylerden de sakındıracaklarına dair s&ouml;z almış, itaat ve sakınma yolunda birbiriyle yardımlaşmalarını s&ouml;ylemiş, g&uuml;nah ve tecav&uuml;z yolunda birbirine yardım etmemelerini istemiştir. Alimlerin cahil insanların elinden sıkıntıda oluşu da işte bu y&uuml;zdendir.</p>\n\n<p>\n	Eğer &ouml;ğ&uuml;t verirlerse, cahiller ş&ouml;yle derler: &ldquo;Onlar isyankar olmuşlardır.&rdquo;&zwnj;Eğer terk ettikleri hak ve hakikatle amele derlerse ş&ouml;yle derler: &ldquo;Onlar muhalefet etmeye koyulmuşlardır.&rdquo;&zwnj;Onlardan uzaklaşmak istediklerinde ise ş&ouml;yle derler: &ldquo;M&uuml;sl&uuml;manlar cemaatinden ayrıldılar&rdquo;&zwnj; Eğer &ldquo;s&ouml;zlerinize bir delil getirin&rdquo;&zwnj; diye s&ouml;yleyecek olurlarsa ş&ouml;yle derler: &ldquo;Bunlar m&uuml;nafık oldular.&rdquo;&zwnj;Eğer onlara uyarlarsa ş&ouml;yle derler: &ldquo;Aziz ve celil olan Allah&rsquo;a isyan etmektedirler&rdquo;&zwnj; Onlar, helak u&ccedil;urumuna yuvarlanmışlardır. Onlar ise bilmediklerini bilmemektedirler. Allah&rsquo;ın kitabında okudukları şeylere oranla da okumamış kimselerdirler. Halka &ouml;ğrettikleri Kur&rsquo;an&rsquo;ı Kerim&rsquo;i ve lafızlarını&nbsp; kabul etmekte, ama i&ccedil;eriğini tahrif ederek Kur&rsquo;an&rsquo;ın hakikatini yalanlamaktadırlar. Hi&ccedil; kimse de onlara itiraz etmemektedir. Bunlar ahbar ve ruhban g&ouml;r&uuml;n&uuml;ml&uuml; kimselerdir. Hevese uyarlar, helak ve yok oluş &ouml;nderidirler. Var olan diğer bir grubu ise, sapıklık ve hidayet ortasına oturmuş ve şaşkınlık i&ccedil;indedirler. Bu iki grubu (ahbar ve ruhban g&ouml;r&uuml;n&uuml;ml&uuml; kimseler ile ger&ccedil;ek alimleri) birbirinden ayıramaz ve derler ki: Peygamber (s.a.a) zamanındaki halk b&ouml;yle bir durumla karşı karşıya olmamış ve dolayısıyla da onu tanımamaktaydılar.&rdquo;&zwnj;Doğru da s&ouml;yl&uuml;yorlar. Zira Resulullah (s.a.a) onları terk edince, kendileri i&ccedil;in aydın ve aşikar bir din bıraktı ki gece ve g&uuml;nd&uuml;zleri (zahir ve batın veya hak ve batılı) belli idi.</p>\n\n<p>\n	Aralarında ne bir bidat g&ouml;r&uuml;l&uuml;yordu ne de&nbsp; s&uuml;nnette bir değişiklik. Ne de aralarında uyumsuzluk ve ihtilaf g&ouml;ze &ccedil;arpıyordu. Ama &uuml;mmetlerin hatalarının karanlığı onları kuşatınca, iki gruba ve iki &ouml;ndere ayrıldılar: Allah-u Teala&rsquo;nın yoluna davet eden kimse ile ateşe davet eden kimse. İşte b&ouml;ylece şeytan dile geldi, sesini dostlarının ve takip&ccedil;ilerinin dilinden y&uuml;kseltti. Ordu, s&uuml;vari ve piyade birlikleri &ccedil;oğaldı, mallarının ortakları ve kendisini ortak kılan kimselerin &ccedil;ocukları oldular. B&ouml;ylece bidatler ile amel edildiği gibi kitap ve s&uuml;nnet bırakıldı. Ama Allah&rsquo;ın veli kulları h&uuml;cceti dile getirdiler, Allah&rsquo;ın kitabına ve hikmete sarıldılar. Bu y&uuml;zden de hakkın takip&ccedil;ileri ile batıla uyanlar birbirinden ayrıldı. Hidayet ehli birbirini yalnız bıraktılar, birbirinin yardımına koşmadılar. Ama sapıklık ve delalet ehli kimseler birbiriyle yardımlaştılar. Sonunda cemaatleri falan kimseyi de kapsadı. Bu desiseyi iyi tanı. Soylu olan diğer grubu ise basiret g&ouml;z&uuml;yle tanı, onların takip&ccedil;isi ol, onlardan ayrılma ki kendi ehline katılasın. Zira ki hakikatte yenilenler, kendisini ve ehlini kıyamet g&uuml;n&uuml;nde h&uuml;srana uğratanlardır. Ş&uuml;phesiz ki bu da apa&ccedil;ık bir h&uuml;srandır.&rdquo;&zwnj;</p>\n\n<p>\n	Şeyh Kuleyni (r.a) ş&ouml;yle diyor: &ldquo;H&uuml;seyin&rsquo;in rivayeti de işte burada sona ermektedir. Ama Muhammed b. Yahya&rsquo;nın rivayetinde İmam&rsquo;ın mektubu ş&ouml;yle devam etmektedir: &ldquo;Bu hak ehli yolu tanımaktadır. O halde eğer onları sıkıntıda g&ouml;r&uuml;rsen ona bakma (onların mazlumiyeti hak olduklarının delilidir.) Zira her ne kadar zul&uuml;m ve zalimlerin saygısızlığına d&uuml;&ccedil;ar olmasalar da ve her ne kadar sıkıntılar ve belalar i&ccedil;inde yaşıyor olsalar da, er, ge&ccedil; b&uuml;t&uuml;n bunlar bitecek, huzur ve rahatlığa d&ouml;n&uuml;şecektir. Bil ki g&uuml;venilir kardeşler birbirileri i&ccedil;in stokturlar. Zira eğer ş&uuml;phelerin tahrifine d&uuml;şmekten ve seni kaybetmekten korkmasaydım ş&uuml;phesiz &ouml;rtt&uuml;ğ&uuml;m hakikatlerin aynasını senin i&ccedil;in aşikar kılardım ve gizlediğim marifetleri sana g&ouml;sterirdim. Ama ben senin hakkında korkuyorum (ve takiyye ediyorum). Seni korumayı istiyorum. Korkması gereken yerde korkmayan kimse, halim değildir. Halim olmak ise m&uuml;minin elbisesidir. O halde asla onu soyma. Ve&rsquo;s-Selam.&rdquo;&zwnj;[9]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;M&uuml;&rsquo;min, Allah&rsquo;tan olan bir başarıya, nefsinden olan bir &ouml;ğ&uuml;t&ccedil;&uuml;ye ve nasihat&ccedil;ının da nasihatını kabul etmeye muhta&ccedil;tır.&rdquo;&zwnj;[10]İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın kefil olduğu kimse nasıl zayi olabilir. Allah&rsquo;ın talip olduğu kimse nasıl ka&ccedil;abilir? Her kim Allah&rsquo;tan başkasına y&ouml;nelirse, Allah onu kendisine havale eder. Her kim de bilmeden bir işe kalkışırsa, bozgunculuğu d&uuml;zeltmesinden daha &ccedil;ok olur. Kalbiyle Allah&rsquo;a y&ouml;nelmek, insanı amel vesilesiyle sıkıntıya d&uuml;ş&uuml;rmekten daha &ccedil;abuk hedefe ulaştırır. Her kim heva ve hevesine itaat ederse, d&uuml;şmanını arzusuna ulaştırmış olur. Her kim g&uuml;zel ge&ccedil;inmekten uzaklaşırsa, tatsız olaylar kendisine yaklaşır. Her kim giriş yollarını bilmezse, &ccedil;ıkış yolları kendisini sıkıntıya d&uuml;ş&uuml;r&uuml;r. Her kim denemeden &ouml;nce g&uuml;venirse yokluğa, sıkıntı ve sona maruz kalır. Her kim sebebsiz yere birini kınarsa, ayıbı olmadığı halde kınanır. Her kim şehvet merkebine binerse, baş aşağı d&uuml;şt&uuml;ğ&uuml;nde Allah elinden tutmaz ve onu kaldırmaz. Allah&rsquo;a itimat etmek, her pahalı ve değerli şeyin kıymetidir ve her y&uuml;celiğe &ccedil;ıkmanın merdivenidir. K&ouml;t&uuml; ve şerli kimselerle oturup kalkmaktan sakın. Zira b&ouml;yle bir şahıs, kınından &ccedil;ekilmiş bir kılı&ccedil; gibi g&uuml;zel g&ouml;r&uuml;n&uuml;ml&uuml; ama k&ouml;t&uuml; yaralayıcıdır. İşlerinde d&uuml;ş&uuml;nerek hareket et ki hedefine ulaşasın veya ona yakın olasın. Allah&rsquo;ın kaza ve taktiri nazil olunca (insana) yer daralır, hıyanetkarların emini olmak, insana hıyanetkar olması i&ccedil;in yeterlidir. M&uuml;minin izzeti insanlardan ihtiya&ccedil;sız olmasındadır, ş&uuml;kr&uuml; edilmeyen her nimet, bağışlanmayan bir g&uuml;nah gibidir. Zulm&uuml;n hoşnut ettiği kimsenin gazabı, sana zarar vermez. Kardeşinin iyi niyetine razı olmayan kimse, onun bağış ve ihsanına da razı olmaz.&rdquo;&zwnj;[11]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;Allah-u Teala&rsquo;ya itimat etmek her değerli şeyin pahasıdır ve her y&uuml;ce şeye ulaşmanın merdivenidir.&rdquo;&zwnj;[12]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim Allah&rsquo;tan gayrisine y&ouml;nelirse Allah onu kendisine (o kimseye) havale eder.&rdquo;&zwnj;[13]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;İhtiya&ccedil;lar ricayla istenir ve ilahi kaza ile iner. Afiyet ise en iyi bağıştır.&rdquo;&zwnj;[14]</p>\n\n<p>\n	İmam Cevad (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Faziletler d&ouml;rt &ccedil;eşittir: Birincisi, kıvamı d&uuml;ş&uuml;nce olan hikmettir, ikincisi, kıvamı şehvet olan iffettir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; kıvamı gazap olan kudrettir. Ve d&ouml;rd&uuml;nc&uuml;s&uuml; kıvamı nefsani g&uuml;&ccedil;lerin itidali olan adalettir.&rdquo;&zwnj;[15]İmam Cevad (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her &uuml;mmet semavi kitabını terk edip bir kenara itince Allah onlardan onun ilmini aldı. Her &uuml;mmet d&uuml;şmanlarını dost ve veli edindiğinde ise Allah o d&uuml;şmanlarına velayet ve h&uuml;k&uuml;met imkanını verdi. Kitabı bir kenara itmek, harf ve kelimelerini ikame ettikleri halde anlamlarını tahrif etmeleri, kitabı okuyup rivayet ettikleri halde, riayet etmemeleri ve amel etmemeleri anlamındadır. Cahiller onu iyi okudukları ve ezberledikleri i&ccedil;in sevinirler, alimler ise ona riayet etmedikleri ve kendisiyle amel etmedikleri sebebiyle &uuml;z&uuml;l&uuml;rler.&rdquo;&zwnj;[16]</p>\n\n<p>\n	---------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Tenbih&rsquo;ul Hevatir, 2/109</p>\n\n<p>\n	[2] A&rsquo;lam&rsquo;ud Din, 309</p>\n\n<p>\n	[3] A&rsquo;lam&rsquo;ud Din, 309</p>\n\n<p>\n	4] Burada Yunus&rsquo;a (a.s) işaret edilmektir. İtaatsizlikten maksadı ise , kavmine gazaplanması ve rabbinin izni olmaksızın onlardan ka&ccedil;masıdır. Rivayet edildiği &uuml;zere Yunus (a.s) kavmine azap vaad edince , Allah dışarı &ccedil;ıkmasını emretmeden &ouml;nce kavminden ayrıldı. S&ouml;ylemek gerekir ki buradaki isyan ve itaatsizlik de mutlak en &uuml;st&uuml;n ve en evla olan bir işi terk etmek anlamındadır. Zira burada hen&uuml;z Allah&rsquo;tan bir emir gelmemiştir ve sonu&ccedil; olarak da Yunus bunu yapmamak suretiyle , isyan etmiş sayılmazdı. Hakeza bir işten sakındırma da yoktu ki netice olarak onu istemekle rabbe muhalefet edilmiş olsun. Dolayısıyla isyan ve itaatsizlik kelimesinin itlakı mecazi ve evla ve en &uuml;st&uuml;n&uuml; terk etmek anlamındadır. Bu iş Peygamberlerin kemal derecelerine kıyasen isyan ve itaatsizlik sayılmaktadır. (Kafi&rsquo;nin dipnotundan naklen)</p>\n\n<p>\n	[5] D&uuml;nya hakkında cennet denilmesi Feyz&rsquo;in (r. a) buyurduğu gibi belki de balığın karnıyla mukayesedir. (Kaynağın haşiyesinden naklen)</p>\n\n<p>\n	[6] İmam (a.s) kulları ve d&uuml;nyanın debdebesine aldanan alimleri , ruhban ve ahbara (yahudi din adamlarına) teşbih etmesinin sebebi de ilim ve hakikati gizlemek , Allah&rsquo;ın s&ouml;zlerini tahrif etmek , haksız yere insanların malını yemek , onları Allah yolundan alıkoymak , ahireti d&uuml;nyaya satmak idi. Nitekim ahbar ve ruhbanlar da b&ouml;yleydiler. Kur&rsquo;an bir &ccedil;ok yerde onları b&ouml;yle anmıştır.</p>\n\n<p>\n	[7] Y&ouml;neticilerden maksat , padişahlar , halkı idare edenler ile onların zalim yardımcılarıdır.</p>\n\n<p>\n	[8] Necm suresi , 31. ayete işarettir.</p>\n\n<p>\n	[9] el-Kafi , 8/52-55</p>\n\n<p>\n	[10] Tuhef&#39;ul-Ukul , 457</p>\n\n<p>\n	[11] ed-Durret&rsquo;ul-Bahire , 39</p>\n\n<p>\n	[12] a. g. e. 78/364/5</p>\n\n<p>\n	[13] ed-Durret&rsquo;ul-Bahire , 39</p>\n\n<p>\n	[14] A&rsquo;lam&rsquo;ud-Din, 309</p>\n\n<p>\n	[15] Keşf&rsquo;ul Gumme, 3/138</p>\n\n<p>\n	[16] el-Kafi, 8/53/16</p>','İmam Cevad (as)’dan Öğütler','','publish','closed','open','','imam-cevad-asdan-ogutler','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2883',0,'post','',0),(2884,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	İmam Cevad (a.s.)&quot;ın yaşam tarihi hakkında geniş bir bilgiye sahip değiliz. &Ccedil;&uuml;nk&uuml; halifeler, muhaliflerinin faaliyetlerinden emand&acirc; olmak ve korunmak i&ccedil;in siyasi kısıtlamalar getirerek daima masum imamlar hakkındaki haberlerin yayılmasına engel oluyorlardı, buna ek olarak da İmam Cevad (a.s.)&quot;ın &ouml;mr&uuml; de fazla s&uuml;rmediğinden onunla ilgili g&ouml;z doldurucu haber ve bilgiler elde edilemez.</p>\n\n<p>\n	Şunu biliyoruz ki İmam Rıza (a.s.) Tus&quot;a g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;nde ailesinden hi&ccedil;bir kimseyi beraberinde g&ouml;t&uuml;rmedi ve Tus&quot;da yalnız olarak yaşadı. Ancak İmam Rıza (a.s.) Tus&quot;da olduğu s&uuml;re zarfında İmam Cevad (a.s.)&quot;ın, babasıyla g&ouml;r&uuml;şmek amacıyla buraya gelip gelmediği hususunda, sadece İbn-i Funduk &quot;Beyhak Tarihi&quot;nde O hazretin 202 yılında Tus&quot;a geldiğini ve babasıyla m&uuml;lakat ettiğini yazmıştır. İbn-i Funduk&quot;un bu husustaki yazısının metni ş&ouml;yledir:</p>\n\n<p>\n	&quot;Lakabı Takiy olan Muhammed b. Ali b. Musa er&quot;Rıza (a.s.) 202 yılında -Damegan yolu o zaman y&uuml;r&uuml;necek bir yol olmadığından ve yenilikte y&uuml;r&uuml;n&uuml;r hale getirildiğinden- Tabes Mesina yolunu se&ccedil;erek denizden ge&ccedil;ti ve Beyhak b&ouml;lgesine geldi, Şeştmed k&ouml;y&uuml;nde indi ve oradan da babası Ali b. Musa er&quot;Rıza (a.s.)ın ziyaretine gitti.&quot;[1]</p>\n\n<p>\n	Bu haber diğer kaynaklarda mevcut değildir Ve İmam Rıza (a.s.)&quot;ın şehadetiyle ilgili rivayetlerden, İmam şehid olduğunda İmam Cevad (a.s.)&quot;ın Medine&quot;de bulunduğu ve sadece babasına gusul etmek ve namazını kılmak i&ccedil;in Tus&quot;a geldiği anlaşılmaktadır. Fakat bundan &ouml;nce bir defa Tus&quot;a gitmiş olması da muhtemeldir. Mezkur rivayete dikkat edildiğinde İbn-i Funduk&quot;un, bu rivayeti Hakim-i Nişaburi&quot;nin Nişabur tarihinden almış olduğu ihtimali akla gelmektedir.</p>\n\n<p>\n	İmam Rıza (a.s.)&quot;ın şahadetinden sonra 204 yılında Memun Bağdat&quot;a d&ouml;nd&uuml;ğ&uuml;nde İmam&quot;dan taraf rahata kavuşmuştu ancak, şunu da biliyordu ki, şialar İmam Rıza (a.s.)&quot;dan sonra İmam Cevad (a.s.)&quot;in imametini kabul edecekler, b&ouml;ylece de tehlike yine mevcut olacak ve olduğu gibi yerinde kalacaktı.</p>\n\n<p>\n	O İmam Kazım (a.s.)&quot;ı babası tarafından kontrol etme -ki O&quot;nu Bağdat&quot;a getirip zindana atmıştı- siyasetini unutmamış ve bu siyasetten ilham alarak, aynı şeyi İmam Rıza (a.s.) hakkında da uyguladı ancak, bu defa &ouml;yle bir aldatmaca plan yaptı ki zahirde zindan meselesi yoktu ve hatta İmam&quot;a ilgi duyduğunu ve O&quot;nu sevdiğini başkalarına g&ouml;stermeye &ccedil;alıştı. Ve şimdi de İmam Cevad (a.s.)&quot;ı kontrol etme sırası gelmişti.</p>\n\n<p>\n	Ş&ouml;yle ki; Memun kendi kızını İmam Cevad (a.s.) ile evlendirecek, O&quot;nu kendine damat edecek ve b&ouml;ylelikle İmam&quot;ı g&ouml;zaltında tutacak ve hedefine ulaşmış olacaktı.</p>\n\n<p>\n	Neticede Memun bir taraftan İmam&#39;ı kontrol etmiş olacak ve başka bir taraftan da şiaların geliş gidişlerini O, hazretle olan ilişkilerini kontrol edecekti. Bu y&uuml;zden de bazı rivayetlere g&ouml;re Memun Bağdat&#39;a geldikten -ihtimalen 204 yılında- hemen sonra İmam&#39;ı Medine&#39;den Bağdat&#39;a &ccedil;ağırdı.[2]Ayriyeten Memun, halk tarafından İmam Rıza (a.s.)&#39;ı şehid etmekle su&ccedil;lanıyordu ve şimdi bu ithamdan kurtulabil&shy;mek i&ccedil;in O&#39;nun oğlu İmam Cevad (a.s.)&#39;a b&ouml;yle davranmak zorundaydı. Şuna da dikkat etmeliyiz ki, bazı rivayetlere g&ouml;re Memun, veliahtlığı İmam Rıza (a.s.)&#39;a bıraktığında kızı &Uuml;mm&#39;&uuml;l Fazl&#39;ı da İmam Cevad (a.s.)&#39;la evlendirmiş veya s&ouml;z kesmişti.</p>\n\n<p>\n	Taberi ve İbn-i Kesir&#39;in yazdığına g&ouml;re Mamun&#39;un kızı &Uuml;mm&uuml; Habib 202 yılında İmam Rıza (a.s.) ile evlendiğinde Memun&#39;un diğer kızı &Uuml;mm&#39;&uuml;l Fazl&rsquo;da İmam Cevad (a.s.) ile evlendi&#39;.[3] Bu konunun kendisi &quot;Beyhak Tarihi&quot; yazarının, &quot;İmam Gevad (a.s.) babasını g&ouml;rmek i&ccedil;in 202 yılında Tus&#39;a gelmiştir&quot; s&ouml;z&uuml;n&uuml; doğrulayan bir şahid ve karinedir belki de.</p>\n\n<p>\n	Şeyh M&uuml;fid&#39;in, Rayyan b. Sabib&#39;den naklettiği rivayetten anlaşılan şudur:</p>\n\n<p>\n	Memun, kızı &Uuml;mm&#39;&uuml;l Fazl&#39;ı İmam Cevad (a.s.)&#39;la evlendirmeye karar verince Abbasiler bu karara tepki g&ouml;sterdiler. &Ccedil;&uuml;nk&uuml; Memun&#39;dan sonra hilafetin artık Ali (a.s.) hanedanına d&ouml;neceğinden korkuyorlardı. Onlar İmam Rıza (a.s.) hakkında da aynı tepkiyi daha katı bir şekilde g&ouml;stermişlerdi&#39;.[4] Fakat &uuml;stteki iki rivayetten de anlaşıldığı gibi onlar bu muhalefetlerini başka bir şekilde dile getirip ş&ouml;yle dediler:</p>\n\n<p>\n	&quot;Allah&#39;ın dini hakkında herhangi bir bilgisi olmayan, helali haramı tanımayan ve farzı s&uuml;nnetten ayıramayan bir &ccedil;ocukla mı kızını evlendiriyorsun?&quot; Memun bu muhalefet karşısında onların hata eniklerini kendilerine anlatabilmek i&ccedil;in ilmi bir toplantı d&uuml;zenleyerek İmam Cevad (a.s.)&#39;ı, ehli s&uuml;nnetin o d&ouml;nemdeki en b&uuml;y&uuml;k alim ve fakihi dan Yahya b. Aksem&#39;le ilmi tar&shy;tışmaya davet etti.[5] &Uuml;mm&#39;&uuml;l Fazl İmam Cevad (a.s.)&#39;la evlendiğinde, o sıralarda İmam&#39;a &quot;sabiy&quot; deniliyordu. Ancak konumuzla ilgili b&ouml;yle bir tefsire istidlal etmek sağlam bir istidlal olamaz.</p>\n\n<p>\n	İbn-i Tayfur, İbn-i Kesir ve diğer bazı alimlerden nakledilen rivayete, zahiren itimad edilebilir. Memun 215 yılında Tikrit&#39;e geldiğinde İmam Cevad (a.s.) da Medine&#39;den Bağdat&#39;a gelmişti.</p>\n\n<p>\n	Neticede Memun bir taraftan İmam&#39;ı kontrol etmiş olacak ve başka bir taraftan da şiaların geliş gidişlerini O, hazretle olan ilişkilerini kontrol edecekti. Bu y&uuml;zden de bazı rivayetlere g&ouml;re Memun Bağdat&#39;a geldikten -ihtimalen 204 yılında- hemen sonra İmam&#39;ı Medine&#39;den Bağdat&#39;a &ccedil;ağırdı.[6]</p>\n\n<p>\n	Ayriyeten Memun, halk tarafından İmam Rıza (a.s.)&#39;ı şehid etmekle su&ccedil;lanıyordu ve şimdi bu ithamdan kurtulabil&shy;mek i&ccedil;in O&#39;nun oğlu İmam Cevad (a.s.)&#39;a b&ouml;yle davranmak zorundaydı. Şuna da dikkat etmeliyiz ki, bazı rivayetlere g&ouml;re Memun, veliahtlığı İmam Rıza (a.s.)&#39;a bıraktığında kızı &Uuml;mm&#39;&uuml;l Fazl&#39;ı da İmam Cevad (a.s.)&#39;la evlendirmiş veya s&ouml;z kesmişti.</p>\n\n<p>\n	Taberi ve İbn-i Kesir&#39;in yazdığına g&ouml;re Mamun&#39;un kızı &Uuml;mm&uuml; Habib 202 yılında İmam Rıza (a.s.) ile evlendiğinde Memun&#39;un diğer kızı &Uuml;mm&#39;&uuml;l Fazl&rsquo;da İmam Cevad (a.s.) ile evlendi&#39;.[7] Bu konunun kendisi &quot;Beyhak Tarihi&quot; yazarının, &quot;İmam Gevad (a.s.) babasını g&ouml;rmek i&ccedil;in 202 yılında Tus&#39;a gelmiştir&quot; s&ouml;z&uuml;n&uuml; doğrulayan bir şahid ve karinedir belki de.</p>\n\n<p>\n	Şeyh M&uuml;fid&#39;in, Rayyan b. Sabib&#39;den naklettiği rivayetten anlaşılan şudur:</p>\n\n<p>\n	Memun, kızı &Uuml;mm&#39;&uuml;l Fazl&#39;ı İmam Cevad (a.s.)&#39;la evlendirmeye karar verince Abbasiler bu karara tepki g&ouml;sterdiler. &Ccedil;&uuml;nk&uuml; Memun&#39;dan sonra hilafetin artık Ali (a.s.) hanedanına d&ouml;neceğinden korkuyorlardı. Onlar İmam Rıza (a.s.) hakkında da aynı tepkiyi daha katı bir şekilde g&ouml;stermişlerdi&#39;.[8] Fakat &uuml;stteki iki rivayetten de anlaşıldığı gibi onlar bu muhalefetlerini başka bir şekilde dile getirip ş&ouml;yle dediler:</p>\n\n<p>\n	&quot;Allah&#39;ın dini hakkında herhangi bir bilgisi olmayan, helali haramı tanımayan ve farzı s&uuml;nnetten ayıramayan bir &ccedil;ocukla mı kızını evlendiriyorsun?&quot; Memun bu muhalefet karşısında onların hata eniklerini kendilerine anlatabilmek i&ccedil;in ilmi bir toplantı d&uuml;zenleyerek İmam Cevad (a.s.)&#39;ı, ehli s&uuml;nnetin o d&ouml;nemdeki en b&uuml;y&uuml;k alim ve fakihi dan Yahya b. Aksem&#39;le ilmi tar&shy;tışmaya davet etti.[9] &Uuml;mm&#39;&uuml;l Fazl İmam Cevad (a.s.)&#39;la evlendiğinde, o sıralarda İmam&#39;a &quot;sabiy&quot; deniliyordu. Ancak konumuzla ilgili b&ouml;yle bir tefsire istidlal etmek sağlam bir istidlal olamaz.</p>\n\n<p>\n	İmam Cevad (a.s.)&#39;ın 220 yılında Halife Mutasım tarafından Bağdat&#39;a &ccedil;ağrılması, hem de h&uuml;k&uuml;metinin ilk yılında b&ouml;yle bir işi yapması meselesinin siyasi boyutlarla ilgisiz olduğu s&ouml;ylenemez, &ouml;zellikle de İmam&#39;ın Bağdat&#39;a geldiği yıl 25 yaşında d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml;n&uuml; g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda meselenin siyasi boyutunun olduğu ka&ccedil;ınılmaz olur.</p>\n\n<p>\n	Abbasilerin Ali (a.s.) evlatlarıyla, bilhassa &ccedil;ok sayıda bir topluluğun o zaman kendisine bağlandığı ve itaat ettiği şiaların imam&#39;ıyla olan d&uuml;şmanlığı, O hazretin Bağdat&#39;a &ccedil;ağrılması ve &ccedil;ağrıldığı yıl da Bağdat&#39;ta vefat etmesi, O hazretin Abbasi halifesi (Mutasım) tarafından şehid edildiğini g&ouml;steren şahitlerdir ve bunlar da inkar edilemez ger&ccedil;eklerdir.</p>\n\n<p>\n	Merhum Şeyh M&uuml;fid, İmam Cevad (a.s.)&#39;ın zehirletilmesi ve şehid edilmesiyle ilgili rivayetlere değinerek O hazretin kendi eceliyle &ouml;lm&uuml;ş olmasının ş&uuml;pheli olduğunu duyurmuştur.[10] Muhtelif kaynaklarda nakledilen mezkur rivayetlerin[11] yanı sıra İmam&#39;ın şehid edildiğine a&ccedil;ık&ccedil;a delalet eden bazı şahid ve karineler de mevcuttur.</p>\n\n<p>\n	M&uuml;stevfi&#39;nin rivayet et&shy;tiğine g&ouml;re şia, O hazretin Mutasım tarafından zehirletilerek şehid edildiğine inanmaktadır.[12] Bazı ehl-i s&uuml;nnet kaynakları, İmam Cevad (a.s.)&#39;ın kendi isteği ile Mutasım&#39;ı g&ouml;rmek i&ccedil;in Bağdat&#39;a gittiğine işaret etmektedir.[13] Halbuki diğer kaynaklar Mutasım&#39;ın İmam Cevad (a.s.)&#39;ı Bağdat&#39;a getirtmesi[14] i&ccedil;in İbn-i Ziyat&#39;ı g&ouml;revlendirdiğini yazmaktadır. İbn-i Sabbağ da Mutasım&#39;ın O&#39;nu Medine&#39;den getirtmesi&quot; ibaresiyle[15] bunu teyid etmiştir.</p>\n\n<p>\n	Mes&#39;udi&#39;nin naklettiği rivayete g&ouml;re, İmam Medine&#39;den Bağdat&#39;a, Mutasım&#39;ın yanına geldiği zaman &Uuml;mm&#39;&uuml;l Fazl&#39;ın eliyle şehid edilmiştir.[16] &Uuml;mm&#39;&uuml;l Fazl bu &ccedil;irkin amelinin m&uuml;kafatı olarak, İmam&#39;ın şahadetinden sonra halifenin haremine katıldı.[17] Şunu unutmamak gerekir ki &Uuml;mm&#39;&uuml;l Fazl İmam&#39;la beraber yaşadığı s&uuml;rece &ccedil;ocuk sahibi olmadı ve İmam da pek de onunla ilgilenmedi. İmam genelde cariyelerinden &ccedil;ocuk sahibi oldu.</p>\n\n<p>\n	&Uuml;mm&#39;&uuml;l Fazl bir defasında, İmam&#39;ın bir ka&ccedil; cariyesi olduğunu babası Memun&#39;a yazarak şikayette bulundu ve Memun da cevaben ş&ouml;yle yazdı:</p>\n\n<p>\n	Biz helali haram etmek i&ccedil;in seni Ebi Cafer&#39;le evlendirmedik. Bir daha b&ouml;yle şikayetler etme.[18]</p>\n\n<p>\n	Her hal&uuml;karda &Uuml;mm&#39;&uuml;l Fazl, babasının &ouml;l&uuml;m&uuml;nden sonra İmam&#39;ı Bağdat&#39;ta zehirledi. &Uuml;mm&#39;&uuml;l Fazl&#39;ın halifenin haremine alınması, onun Mutasım&#39;ın emriyle bu işi yaptığını g&ouml;stermektedir. Necaşi&#39;nin rivayetinde ise İmam&#39;ın, Mutasım&#39;ın emriyle onun katiplerinden biri tarafından zehirletildiği zikredilmiştir.[19]</p>\n\n<p>\n	------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] ) Beyhak Tarihi, s: 46.</p>\n\n<p>\n	[2]İmam Cevad&#39;ın Siyasi Hayatı, s: 65. Bazılarının naklettiği rivayet budur, ancak sonradan da değineceğimiz gibi imam Cevad (a.s.)&#39;ın 215 yılında Bağdat&#39;a geldiğine dair Taberi&#39;nin rivayeti daha &ccedil;ok nakledilmiştir.</p>\n\n<p>\n	[3] Tarih-i Taberi, c: 7, s: 149. el-Bidaye ven-Nihaye, c: 10, s: 260.</p>\n\n<p>\n	[4] İrşad (Şeyh M&uuml;fid), s: 319.</p>\n\n<p>\n	[5] Irşad, s: 319-32.</p>\n\n<p>\n	[6] Tarih-i Taberi, c: 7, s: 190 (215 yılında gelişen olaylar). Bağdat Tarihi, c: ?, s: 142-143. Musul Tarihi, s: 215. el-Kamil Fit-Tarih, c: 6, s: 417. M&uuml;sned&#39;&uuml;l imam&#39;il Cevad, s: 55. el-Hayat&#39;&uuml;s Siyasiyye lil-imam&#39;il Cevad, s79</p>\n\n<p>\n	[7] el-Hayat&#39;&uuml;s Siyasiyye lil-lmam&#39;il Cevad, s: 68-75.</p>\n\n<p>\n	[8] Usul-u Kafi, c: 1, s: 492-493.</p>\n\n<p>\n	[9] Irşad (Şeyh M&uuml;fid), s: 326.</p>\n\n<p>\n	[10] Fusul-ul M&uuml;himme (Maliki), s: 276</p>\n\n<p>\n	[11] Se&ccedil;kin Tarih &quot;Tarih-i Kuzide&quot;, s: 205-206.</p>\n\n<p>\n	[12]el-Eimmet&#39;&uuml;l isna Aşer (İbn-i Tul&uuml;n), s: 103. Şuz&uuml;rat&#39;&uuml;z Zaheb,c: 2, a: 48.</p>\n\n<p>\n	[13] Bihar&#39;&uuml;l Envar, c: 50, s: 8.</p>\n\n<p>\n	[14] Fusul-ul M&uuml;himme, s: 275.</p>\n\n<p>\n	[15] Muruc-uz Zaheb, c: 3, s: 464.</p>\n\n<p>\n	[16] el-Eimmet&#39;&uuml;l İsna Aşer, s: 104. Fusul&#39;ul M&uuml;himme. s: 276.</p>\n\n<p>\n	[17] İrşad (Şeyh M&uuml;fid), s: 323. Bihar&#39;&uuml;l Envar, c: 50, s: 79-80</p>\n\n<p>\n	[18] Usul&rsquo;&uuml; Kafi c1 s323</p>','İmam Cevad (as.)ın Hayatı','','publish','closed','open','','imam-cevad-as-in-hayati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2884',0,'post','',0),(2885,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :Muhammed</p>\n\n<p>\n	K&uuml;nyesi:Ebu Cafer</p>\n\n<p>\n	Lakabı:Taki</p>\n\n<p>\n	Baba adı : Ali</p>\n\n<p>\n	Anne adı: Hayzeran</p>\n\n<p>\n	Doğum yeri: Medine</p>\n\n<p>\n	Doğum tarihi: 10 Recep 195 hk.</p>\n\n<p>\n	Peygamber&#39;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<p>\n	Şehadet yılı :Z.kede ayının sonu 220 hk.</p>\n\n<p>\n	Şehadet yeri :Bağdat Irak</p>\n\n<p>\n	Şehadet sebebi : Abbasi halifelerinden Mutesim&#39;in zehirlemesi</p>\n\n<h2>\n	&nbsp;&Ccedil;ocukluk d&ouml;nemi</h2>\n\n<p>\n	Hz. İmam Rıza aleyhisselam&#39;ın kırk k&uuml;sur yaşında olmasına rağmen daha bir &ccedil;ocuğu olmaması Şiileri endişelendiriyor; &ccedil;&uuml;nk&uuml; Resul-i Ekrem (s.a.a) ve ge&ccedil;miş İmamlar&#39;dan ulaşan rivayetlere g&ouml;re dokuzuncu İmam&#39;ın&nbsp; İmam Rıza (as)&#39;nın&nbsp; oğlu olacağına inanıyorlardı. İşte bu nedenle Allah Teala&#39;nın İmam Rıza aleyhisselam&#39;a bir &ccedil;ocuk vermesini d&ouml;rt g&ouml;zle bekliyor, hatta bazen İmam&#39;ın huzuruna giderek Allah Teala&#39;nın kedisine bir oğul vermesi i&ccedil;in dua etmesini istiyorlardı. O hazret ise onlar teselli ederek ş&ouml;yle buyuruyordu:Allah Teala bana, benim miras&ccedil;ım ve benden sonra İmam olacak bir oğul verecektir.</p>\n\n<p>\n	Nihayet İmam Rıza (as)&#39;ın haber verdiği gibi hicri 195 de yani İmam&nbsp; ortalama 47 yaşında iken Allahu Teala bir erkek &ccedil;ocuğu verdi. İmam Taki (as) yedi yaşındayken babası vefat etti ve Allah&#39;ın m&uuml;minleri imtihan s&uuml;nneti bir daha ger&ccedil;ekleşti yani İsa (as) kundakta n&uuml;buvvet makamına erişmesi&nbsp; gibi İmam Taki de &ccedil;ocuklukta İmamet makamına erişmişti.</p>\n\n<h2>\n	İmamet d&ouml;nemi</h2>\n\n<p>\n	Değerli babasından sonra Allah&#39;ın emri ve &ouml;nceki İmamlar&#39;ın bildirmeleri &uuml;zerine imamet makamına ulaştı. Babası şehit olurken kendisi Medine&#39;de idi. Me&#39;mun&#39;un emriyle hilafet merkezi olan Bağdat&#39;a getirildi. Zahirde bir &ccedil;ok ilgi ve muhabbet g&ouml;sterdiler. Hatta Me&#39;mun, kızını İmam&#39;la evlendirip, İmam&#39;ı Bağdat&#39;ta kalmaya mecbur etti. Bu vesileyle İmam&#39;ı i&ccedil;ten ve dıştan g&ouml;zaltına aldı. Bir s&uuml;re sonra İmam (a.s) Me&#39;mun&#39;dan izin alarak Medine&#39;ye d&ouml;nd&uuml; ve Me&#39;mun &ouml;l&uuml;nceye kadar Medine&#39;de kaldı. Me&#39;mun&#39;dan sonra Mu&#39;tasım hilafeti ele ge&ccedil;irince, tekrar İmam&#39;ı (a.s) Bağdat&#39;a &ccedil;ağırttı ve orada g&ouml;z altında bulundurdu.</p>\n\n<h2>\n	Şehadet</h2>\n\n<p>\n	İmam (a.s) 25 yaşına kadar &ouml;nce Memun&#39;un sonrada Mutasım&#39;ın konturol&uuml; altında yaşadı ama&nbsp; Kum, Kufe gibi &ccedil;eşitli&nbsp; yerlerdeki şiaları ile gizli irtibatını kesmedi bunu farkeden Mutasım İmam&#39;a karşı olan korkusunundan dolayı Onu hanımı aracılığu ile zehirletti ve İmam bu zehirlenme sonucu şehadete ulaştı.</p>','İmam Muhammed Taki (as)\'ın Kısaca Hayatı','','publish','closed','open','','imam-muhammed-taki-asin-kisaca-hayati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2885',0,'post','',0),(2886,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :Hasan</p>\n\n<p>\n	K&uuml;nyesi:Ebu Muhammed</p>\n\n<p>\n	Lakabı:Askeri</p>\n\n<p>\n	Baba adı : Ali (as)</p>\n\n<p>\n	Anne adı: Susen (Hudeyse)</p>\n\n<p>\n	Doğum yeri: Samirra</p>\n\n<p>\n	Doğum tarihi: 8 R.Evvel 232 hk.</p>\n\n<p>\n	Peygamber&#39;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<p>\n	Şehadet yılı :8 R.Sani</p>\n\n<p>\n	Şehadet yeri : Samirra (Irak)</p>\n\n<p>\n	Şehadet sebebi :Abbasi harifelerinden&nbsp; Mutemid&#39;in İmam&#39;ı zehirlemesi</p>\n\n<h2>\n	&Ccedil;ocukluk d&ouml;nemi</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;İmam Hasan Askeri (as) 22 yaşına kadar babası İmam Hadi ile beraber Irak&#39;da yaşadı ve zalim h&uuml;k&uuml;metin g&ouml;lgesi altında, Samirra kışlasında yoğun konturol altında ge&ccedil;irdi ve 22 yaşında babasından İmamet ilmini ve makamını teslim aldı. Onbirinci İmam (as) &ouml;mr&uuml; şeriflerinde altı tane&nbsp; Abb&acirc;si halifesini M&uuml;tevekkil, Muntasar, Musta&#39;in, Mu&#39;tez, Muhtedi ve Mu&#39;temid&#39;i g&ouml;rm&uuml;ş ve onların zamanında yaşamıştır.</p>\n\n<h2>\n	İmamet d&ouml;nemi</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Halkın masum İmamlar&#39;a (as) ilgisi ve o hazretlerin zalim halifelerle uyuşmamazlıkları, halife sultanların, imametin nurani silsilesine hep kin beslemelerine ve onlara k&ouml;t&uuml; davranmalarına sebep oluyordu, İmam Askeri de (as) aziz masum babaları gibi h&uuml;k&uuml;metin devamlı eziyet ve denetimi ile karşıkarşıyaydı, o hazret, Muhtedinin h&uuml;k&uuml;meti d&ouml;neminde birkere Salih b. Vesifin zindanına g&ouml;t&uuml;r&uuml;ld&uuml;, salih b. Vesif emri altındakilerin en k&ouml;t&uuml;lerinden iki kişiyi İmam&#39;a (as) eziyet etmeleri ve hazreti sıkı denetlemeleri i&ccedil;in g&ouml;revlendirdi, ama onlar İmam&#39;ın (as) ibadetlerinin etkisi altında kaldılar, Ve yine ikinci kez o hazret&#39;i Nehririn zindanına g&ouml;t&uuml;rd&uuml;ler, o cellat huylu İmam&#39;a (as) eziyet ediyor ve azarlıyordu; Nehrir&#39;in karısı ona; Allah&#39;tan kork, sen evinde kimin olduğunu biliyor musun dedi ve İmam&#39;ın ibadet ve y&uuml;celiğini beyan ederek ona yaptığın z&uuml;l&uuml;mden senin i&ccedil;in korkarım dedi. Nehrir Vallahi onu yırtıcı hayvanların &ouml;n&uuml;ne atacağım dedi ve &uuml;st makamlardan izin aldıktan sonra yırtıcı hayvanların İmam&#39;ı par&ccedil;alıyacaklarından ş&uuml;phesiz olmaksızın hazret&#39;i (as) yırtıcı hayvanların &ouml;n&uuml;ne attı. Bir m&uuml;ddet sonra İmam&#39;ın durumunu g&ouml;rmeğe geldiğinde, o hazreti namazla meşgul ve etrafının yırtıcı hayvanlarla sarılı olduğunu, ancak ona hi&ccedil; dokunmadıklarını g&ouml;rerek ikinci kez o hazreti evine g&ouml;t&uuml;rmelerini emretti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Halifelerin h&uuml;kumeti ve onların İmam&#39;a davranışları hakkında naklettiğimiz kısa ve &ouml;z bilgilerden İmam Askeri&#39;nin &ccedil;ok zor ve sıkıntılı bir devrede y&acirc;şadığı, h&uuml;k&uuml;metlerin İmam&#39;ı (as) sıkı denetimde bulundurup o hazreti defalarca zindana attırdıkları ortadadır. Hatta zindanda olmadığı vakitlerde dahi hazretin etrafındaki gidiş, gelişlerin kontrol edilişi, şi&acirc;nın ve hazreti seven herkesin onunla rahat&ccedil;a irtibat kuramaması ve bazı şiaların Alev&icirc;ler&#39;e yardım i&ccedil;in İmam&#39;ın (as) evine doğru yola koyulmalarına tarih şahittir. Bu kadar baskının nedeni ise şunlardı:</p>\n\n<p>\n	&nbsp;&nbsp; Evvela, o zamanlarda Şia&#39;nın n&uuml;fusu artmış ve b&uuml;y&uuml;k bir g&uuml;ce sahip olmuşlardı. Şia&#39;nın imamete inanması herkese g&uuml;neş gibi aydınlığa kavuşmuştu. Şia İmamları da toplumda tanınıyordu. Bu y&uuml;zden hilafet makamı İmamları daha fazla g&ouml;z altına alıp m&uuml;mk&uuml;n yollar deneyip, sinsi planlarla bunları yok etmeğe &ccedil;alışıyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İkinci olarak hilafet makamı, Şiilerin, on birinci imamın bir oğlunun varlığına inandıklarını anlamıştı. Onbirinci İmam&#39;dan ve diğer imamlardan nakledilen rivayetlere g&ouml;re onun oğlunun Mehdi (a.s) olduğunu biliyorlardı. Bu inan&ccedil; Peygamber-i Ekrem&#39;den Şia ve Ehl-i S&uuml;nnet kanallarıyla anlatılan rivayetlere dayanıyordu. Ve Hz. Mehdi (Allah zuhurunu &ccedil;abuklaştırsın) onikinci İmam olarak kabul ediliyordu.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu sebeplere g&ouml;re onbirinci İmam, diğer İmamlar&#39;dan daha &ccedil;ok g&ouml;z altında tutuluyordu. Zamanın halifesi, Şia&#39;nın inandığı imamet ilkesine son vermek ve bu kapıyı her zaman i&ccedil;in kapatmaya kesin karar almıştı. Buna g&ouml;re İmam&#39;ın (a.s) hastalık haberi zamanın halifesi Mu&#39;tamıd&#39;a verilince, bir doktor g&ouml;ndermenin yanı sıra i&ccedil; haberleri kontrol etmeleri i&ccedil;in g&uuml;venilir adamlarından ve kadılarından birka&ccedil;ını bu işle g&ouml;revlendirdi. İmam&#39;ın şahadetinden sonra da evini teftiş edip, İmam&#39;ın hizmet&ccedil;ilerini de ebeler, muayene ettiler. Gizli memurları iki yıl boyunca &uuml;mitleri kesilinceye dek İmam&#39;ın oğlunu bulmak i&ccedil;in &ccedil;alıştılar.</p>\n\n<h2>\n	&nbsp;&nbsp;Şehadet</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Mutemid İmam&#39;ı zehirledikten bir m&uuml;ddet sonra İmam hastalandığı zaman tamamını fakihlerin oluşturduğu beş kişi, İmam&#39;ın evinde kalıp, olup biten her şeyi kendisine rapor etmeleri i&ccedil;in Mutemid&#39;in emriyle İmam&#39;ın&nbsp; evine g&ouml;nderildi. İmam&#39;ın yanında kalmaları i&ccedil;in birka&ccedil; hastabakıcı da g&ouml;nderilmişti. Gece g&uuml;nd&uuml;z İmam&#39;ın&nbsp; yanına gidip, durumu g&ouml;z altında bulundurmaları i&ccedil;in halife, Gazi b. Bahtiyar&#39;a g&uuml;venilir on kişi se&ccedil;ip İmam&#39;ın evine g&ouml;ndermesini emretti. İki, &uuml;&ccedil; g&uuml;n sonra İmam&#39;ın durumunun k&ouml;t&uuml;leştiğini ve iyileşme imkanının &ccedil;ok az olduğunu Mu&#39;temid&#39;e bildirdiler. Mu&#39;temid gece g&uuml;nd&uuml;z İmam&#39;ın evinde kalmalarını istedi.</p>\n\n<p>\n	&nbsp;&nbsp; Bunun &uuml;zerine İmam d&uuml;nyadan g&ouml;&ccedil;&uuml;nceye kadar birka&ccedil; g&uuml;n İmam&#39;ın evinde kaldılar. Hazretin &ouml;l&uuml;m haberi yayılınca Samırra mateme g&ouml;m&uuml;ld&uuml;, baştan ayağa feryat ve inilti ile doldu, &ccedil;arşı pazar tatil oldu, d&uuml;kkanlar kapandı, Haşimoğulları, divancılar, amirler, ordu, şehir gazileri, şairler, şahidler ve diğerleri defn t&ouml;reni i&ccedil;in yola &ccedil;ıktılar. Samırra o g&uuml;n kıyamet sahnesini andırıyordu, cenaze defne hazır olduğunda halife, İmam&#39;a namaz kılması i&ccedil;in kardeşi İsa b. M&uuml;tevekkili g&ouml;nderdi, cenazeyi namaz kılınması i&ccedil;in yere bıraktıkları zaman İsa cenazeye yaklaştı ve hazretin y&uuml;z&uuml;n&uuml; a&ccedil;arak Aleviler&#39;e, Abbasiler&#39;e, gaziler&#39;e, yazarlar&#39;a ve şahitler&#39;e g&ouml;sterdi ve dedi ki:&#39;&#39;Bu tabii &ouml;l&uuml;m ile d&uuml;nyadan g&ouml;&ccedil;en Ebu Muhammed&#39;i Askeri&#39;nin&nbsp; cesedidir, halifenin hizmet&ccedil;ilerinden falanca ve falancı buna şahit idiler&#39;&#39;(!!) Sonra cenazenin y&uuml;z&uuml;n&uuml; &ouml;rtt&uuml; ve cenaze namazı kıldı daha sonra defn etmek i&ccedil;in g&ouml;t&uuml;rmelerini emretti. Ama Ondan &ouml;nce İmam Mehdi (a.f) babasının namazını kılmıştı.</p>\n\n<p>\n	&nbsp; Ebu Muhammed Hasan b. Aliy&#39;nin Vefatı Samırra&#39;da h. 260 Rebi&#39;ul-evvel&#39;in sekizinde, Cuma g&uuml;n&uuml; vuku buldu ve Hazret babalarının defnedildiği evlerindeki odaya defnedildi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','İmam Hasan Askeri(a.s)\'ın Kısaca Hayatı','','publish','closed','open','','imam-hasan-askeria-sin-kisaca-hayati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2886',0,'post','',0),(2887,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	Şiaların on birinci imamı olan İmam Hasan b. Ali Askeri (a.s.), Merhum K&uuml;leyni&#39;nin nakline g&ouml;re hicri 232 yılının Ramazan veya Rabi&#39;&uuml;s Sani ayında d&uuml;nyaya gelmiş ve 28 yıl yaşamıştır.[1] İbn-i Hallekan, İmam&#39;ın 231 yılının aylarından birinde perşembe g&uuml;n&uuml; d&uuml;nyaya geldiğini s&ouml;ylemiş. Ve İmam&#39;ın 232 yılının Rabi&#39;&uuml;s Sani ayının altısında d&uuml;nyaya gelmiş olduğuna dair bir g&ouml;r&uuml;ş&uuml; de nakletmiştik.[2] Şeyh M&uuml;fid ve Sa&#39;d b. Abdullah İmam&#39;ın Rabi&#39;&uuml;s Sani ayında d&uuml;nyaya geldiğini kabul etmişlerdir.[3] Mes&#39;udi, O hazretin 29 yaşında şehid olduğunu s&ouml;ylemiştir.[4] O halde Mes&#39;udi O hazretin 231 yılında d&uuml;nyaya geldiğini kabul etmiş olmalıdır.</p>\n\n<p>\n	İmam Hadi (a.s.)&#39;ın 254 yılında şehid olmasıyla ve İmam&#39;ın kendi nassıyla oğlu imam Askeri (a.s.), İsna Aşeri şiaların imamı olarak nasbedildi. imam Hadi (a.s.)&#39;ın, oğlu Askeri (a.s.)&#39;ın imametiyle ilgili vasiyet ve nassındaki rivayetler şianın hadis ve tarih kitaplarının bir &ccedil;oğunda sık sık g&ouml;r&uuml;lmektedir.[5] Şialar, kendileri a&ccedil;ısından imametin doğruluğunu g&ouml;steren bu vasiyet ve nassı g&ouml;z &ouml;n&uuml;nde tutarak İmam Hasan Askeri (a.s.)&#39;ın imametini kabul ettiler.</p>\n\n<p>\n	Sa&#39;d b. Abdullah&#39;ın naklettiğine g&ouml;re, bir grup şia Muhammed b. Ali&#39;yi -ki kendi babası imam Hadi &quot;(a.s.) hayattayken vefat etti-, &ccedil;ok az bir grup da Cafer b. Ali&#39;yi imam se&ccedil;ti, bunların dışındaki İmam şialar Hz. Askeri (a.s.)&#39;ın imametini kabul etti. Cafer b. Ali&#39;ye inananlar &quot;Caferiyye-i Hulles&quot; lakabını aldılar.[6] Mes&#39;udi, şianın cumhurunun (b&uuml;y&uuml;k bir &ccedil;oğunluğunun) imam Askeri (a.s.) ve oğlunun imametine inanıp, kabul ettiğini s&ouml;ylemiştir ve bu fırka tarihte &quot;Kat&#39;iyye&quot; lakabıyla tanınmaktadır.[7]</p>\n\n<h2>\n	İmam Askeri (as.) Samirra&#39;da</h2>\n\n<p>\n	Şeyh M&uuml;fidin rivayet ettiğine g&ouml;re, imam Hadi (a.s.) on k&uuml;sur yıl kadar Asker&#39;de (Samirra) Abbasilerin nezareti altında yaşamıştır.[8] Bu rivayete g&ouml;re imam Hadi (a.s.) oğlu Hz. Askeri (a.s.)&#39;la beraber 243 ya da 244 yıllarında Samirra&#39;ya gelmiş olmalıdır. Fakat İbn-i Hallekan, İmam&#39;ın yirmi yıl dokuz ay Samirra&#39;da kaldığını ve bu y&uuml;zden de İmam Hadi (a.s.) ve oğlu Hz. Askeri (a.s.) &quot;Askeriyeyn&quot; diye tanınmışlardır, demiştir.[9]</p>\n\n<p>\n	Kesin olan , bu iki İmam Hasan Askeri (as.)&#39;ın -o devirde Abbasilerin hilafet merkezi olan- Samirra&#39;ya getirilmeleri, birka&ccedil; y&ouml;nden Memun&#39;un İmam Rıza (a.s.)&#39;ı kendi şehrine getirme siyasetine benzemektedir. &Ccedil;&uuml;nk&uuml; bu yakınlık, İmam&#39;ın şialarla olan irtibatını kontrol etmeyi, &ccedil;eşitli b&ouml;lgelerde mevcut olup, h&uuml;k&uuml;met i&ccedil;in bir tehlike teşkil eden İmam&#39;ın yakın şialarını tanımayı kolaylaştırıyordu. İmam bu şehirde yaşadığı s&uuml;rece birka&ccedil; defa zindana atılmasının dışında, o şehrin normal bir yerlisi gibi hareket ediyordu, tabii ki İmam&#39;ın b&uuml;t&uuml;n hareketleri h&uuml;k&uuml;met tarafından ihtiyatlı ve dakik bir şekilde inceleniyor ve g&ouml;zleniyordu. &Ccedil;&uuml;nk&uuml; İmam Askeri (a.s.) da olmak &uuml;zere şia İmamları yaşadıkları yer hususunda se&ccedil;enek hakkına sahip olsaydı Medine&#39;yi se&ccedil;erlerdi. Bu y&uuml;zden de İmam&#39;ın uzun bir s&uuml;re Samirra&#39;da tutulması halife tarafından bir nevi tutuklamadır ve bu başka bir şekilde yorumlanamaz. Şiaların &ouml;ncelerden beri d&uuml;zenli ve teşkilatlı bir şekilde faaliyet etmeleri halifeyi tedirgin ediyor ve korkutuyordu, halife bu faaliyetleri kontrol etmek zorunda olduğu i&ccedil;in bu mesele &uuml;zerinde &ouml;nemle duruyordu.</p>\n\n<p>\n	Bunun i&ccedil;in de İmam&#39;dan, Samirra&#39;da olduğuna dair s&uuml;rekli olarak bilgi vermesi istenmişti. İmam&#39;ın hizmet&ccedil;ilerinden birinin nakline g&ouml;re, İmam her pazartesi ve perşembe g&uuml;n&uuml; dar&#39;&uuml;l hilafeye gitmek zorundaydı.[10] İmam&#39;ın bu durumu zahirde İmam i&ccedil;in bir ihtiram talakki ediliyordu, hakikatte ise halifenin durumları kontrol etmesi i&ccedil;in bir vesileydi. Hatta bir defasında halife Sahibul Basra&#39;yı g&ouml;rmeye gittiğinde İmam&#39;ı da beraberinde g&ouml;t&uuml;r&uuml;yor ve İmam&#39;ın ashabı ise sadece yol boyunca O hazreti g&ouml;rmeye hazırlanıyorlar.[11] Bu rivayetten iyice anlaşılıyor ki, bir s&uuml;re kimse doğrudan İmam&#39;ın evinde İmamla g&ouml;r&uuml;şememiş, buna imkan bulamamıştı.</p>\n\n<p>\n	İsmail b. Muhammed ş&ouml;yle diyor: İmam&#39;dan para istemek i&ccedil;in İmam&#39;ın gelip gittiği yolun &uuml;zerinde oturdum ve İmam yanımdan ge&ccedil;erken mali yardımda bulunmasını istedim.[12]</p>\n\n<p>\n	Ebu Bekr-i Fahfaki ş&ouml;yle diyor: Bir iş -İmam&#39;ı g&ouml;rmek-i&ccedil;in Samirra&#39;dan hari&ccedil; olup Ebi Katia b. Davud caddesinde, İmam&#39;ın gelip dar&#39;&uuml;l hilafe&#39;ye gitmesini bekledim.[13]</p>\n\n<p>\n	Muhammed b. Abd&uuml;l Aziz-i Belhi de, İmam dar&#39;&uuml;l amme&#39;ye giderken, O&#39;nunla g&ouml;r&uuml;şmek i&ccedil;in el-Ganem caddesinde İmam&#39;ın gelmesini beklemiştir.[14]</p>\n\n<p>\n	Muhammed b. Rabi-i Şaybani de ş&ouml;yle diyor: İmam&#39;ı g&ouml;rmek i&ccedil;in Ahmed b. Huzayb kapısında oturmuş bekliyordum ve İmam oradan ge&ccedil;erken O&#39;nu g&ouml;rd&uuml;m.[15]</p>\n\n<p>\n	Ali b. Cafer, Halebi&#39;den ş&ouml;yle naklediyor: İmam&#39;ın dar&#39;&uuml;l hilafeye gideceği bir g&uuml;n, Asker&#39;de İmam&#39;ı g&ouml;rmek i&ccedil;in biraraya toplandık, tam bu sırada İmam tarafından bize bir mektup geldi. Mektubun mazmunu ş&ouml;yleydi: &quot;Kimse bana selam etmesin, hatta bana doğru işaret bile etmesin. &Ccedil;&uuml;nk&uuml; sizin kendiniz de emniyette değilsiniz[16]</p>\n\n<p>\n	H&uuml;k&uuml;metin, İmam ve şiaları arasındaki irtibatı ne kadar g&ouml;zaltında tuttuğu ve kontrol ettiği bu rivayetten &ccedil;ok iyi bir şekilde anlaşılmaktadır. Tabii ki İmam ve şiaları buldukları her fırsatta birbirleriyle g&ouml;r&uuml;ş&uuml;yorlardı ve bunu da kamufle ediyorlardı. Şiaların İmamla kurabileceği en iyi irtibat yollarından biri yazışma idi ve bir&ccedil;ok kaynaklarda da sık sık bu&zwnj;nunla karşılaşmaktayız.</p>\n\n<h2>\n	İmam&#39;ın Samirra&#39;daki Konumu</h2>\n\n<p>\n	İmam Askeri (a.s.) &ccedil;ok gen&ccedil; bir yaşta olmasına rağmen, &raquo;y&uuml;ce ilmi ve ahlak&icirc; bir &uuml;st&uuml;nl&uuml;ğe sahip olduğundan, &ouml;zellikle de şiaların rehberi olduğundan, şiaların da ihlasla O&#39;na itikad ettiklerinden ve halkın hi&ccedil; bir şey g&ouml;zetmeden O&#39;na ihtiramda bulunduğundan dolayı &ccedil;ok meşhur olmuştu. İmam, herkesin y&ouml;neldiği ve kendisine tevecc&uuml;h ettiği bir şahsiyet olduğu i&ccedil;in Abbasi hakimiyeti de birka&ccedil; yer hari&ccedil;, zahirde O hazrete karşı ihtiramda bulunuyor ve saygılı davranıyordu.</p>\n\n<p>\n	O hazretin yaşantısıyla ilgili b&uuml;t&uuml;n kaynakların naklettiği mufassal bir rivayette, g&uuml;n ge&ccedil;tik&ccedil;e İmam&#39;ın Samirra&#39;da ilmi azamet ve ehemmiyetinin daha iyi anlaşıldığı belirtilmiştir. Bu rivayet, ehemmiyete şayan bir rivayet olduğu i&ccedil;in onun bazı b&ouml;l&uuml;mlerini buraya aktarmak istiyoruz.</p>\n\n<p>\n	İhtimalen İmam Askeri (a.s.)&#39;la g&ouml;r&uuml;şme şerefi kazanan [17] ve şianın meşhur alimlerinden olan Sa&#39;d b. Abdullah Eş&#39;ari ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;İmam&#39;ın rihletinden on sekiz yıl sonra- 228 yılının Şaban ayında Ahmed b. &Uuml;beydullah b. Hakan&#39;ın [18] ki o g&uuml;nlerde Kum&#39;un maliyatını almakla g&ouml;revliydi ve &Acirc;l-i Muhammed&#39;e ve de Kum halkına karşı d&uuml;şmanlık besliyordu meclisinde oturmuş idik. Samirra&#39;da oturan &#39;Talibi&#39;lerin mezheb ve durumlarından s&ouml;z a&ccedil;ıldı, sultanın yanında. Ahmed ş&ouml;yle dedi: Samirra&#39;da, Hasan b. Ali Askeri (a.s.) gibi vakarlı, iffetli, ne yapacağını bilen, ehli beytinin arasında b&uuml;y&uuml;kl&uuml;kle tanınan, sultanın ve Beni Haşim&#39;in yanında muhterem tutulan ve hatta emirlerden, vezirlerden ve katiplerden bile &uuml;st&uuml;n tutulan birini ne g&ouml;rm&uuml;ş ve ne de duymuştum. Ben bir g&uuml;n babamın yanı başında durmuştum ve babam da o g&uuml;n halk ile g&ouml;r&uuml;şmek i&ccedil;in oturmuştu. Hizmet&ccedil;ilerden biri gelip &quot;İbn-ur Rıza kapıda bekliyor.&quot; dedi. Babam y&uuml;ksek sesle &quot;Girmesine izin verin.&quot; dedi. O hazret de i&ccedil;eri girdi... Babam O&#39;nu g&ouml;r&uuml;nce birka&ccedil; adım O&#39;na doğru y&uuml;r&uuml;d&uuml;. Hi&ccedil; kimseye, hatta emirlere ve valilere karşı yapmadığı bu işi İmam&#39;ın karşısında yaptı. İmam&#39;a yaklaşınca elini O&#39;nun boynuna sarıp y&uuml;z&uuml;n&uuml; ve alnını &ouml;pt&uuml;, daha sonra da O&#39;nun elinden tutup kendi yerine oturttu, kendisi de karşısında oturup O&#39;nunla konuşmaya başladı. Konuşurken de -O&#39;na ihtiramen- lakabıyla hitab ederek daima &quot;Babam, anam sana feda olsun...&quot; diyordu.</p>\n\n<p>\n	Gece olunca babamın yanına gittim ve ş&ouml;yle dedim: Bug&uuml;n onca ihtaram ettiğin ve hatta baba ve anneni bile kendisine feda ettiğin O adam kimdi, baba? &quot;O İbn-ur Rıza ve rafizilerin imamıdır.&quot; dedi ve sustu. &Ccedil;ok kısa bir s&uuml;re sonra yeniden s&ouml;ze başladı ve ş&ouml;yle devam etti: &quot;Oğulcuğum, eğer bir g&uuml;n hilafet Beni Abbas&#39;ın elinden &ccedil;ıkarsa, O&#39;ndan başka bu işi y&uuml;r&uuml;tecek layık biri Beni Haşim arasında mevcut değildir. O faziletinden, nefsini tezkiye ettiğinden ve koruduğundan, z&uuml;hd, ibadet ve g&uuml;zel ahlakından dolayı hilafet makamına layık biridir. Keşke O&#39;nun babasını g&ouml;rseydin; azametli, akıllı, iyiliksever ve faziletli biriydi, O. Bu s&ouml;zleri duyunca b&uuml;t&uuml;n v&uuml;cudum hışm ve adavet ateşiyle yandı yakıldı, ama aynı zamanda O&#39;nu tanımaya daha &ccedil;ok ilgi duydum, buna olan isteğim daha da arttı. Beni Haşim&#39;den, katiplerden, kadılardan, fakihlerden ve hatta normal insanlardan bile O&#39;nun hakkında sorduğumda, O&#39;nu herkesten daha azametli tuttuklarını ve ehli beytindeki diğer şahıslardan daha &uuml;st&uuml;n g&ouml;rd&uuml;klerini anladım.</p>\n\n<p>\n	Herkes &quot;O rafizilerin imam&rsquo;ıdır.&quot; diyordu. Ondan sonra, O&#39;nun benim yanımdaki &ouml;nem ve ehemmiyeti daha da arttı. &Ccedil;&uuml;nk&uuml; dost ve d&uuml;şman herkes O&#39;na iyilikle anıyor ve methediyordu.[19]</p>\n\n<p>\n	Bunu rivayet eden Ehl-i beyt d&uuml;şmanlarından biri olma&zwnj;sına rağmen, bu rivayet İmam&#39;ın ahlaki ve i&ccedil;timai konumunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	İmam Asker (a.s.)&#39;ın hitmet&ccedil;isi ş&ouml;yle diyor:</p>\n\n<p>\n	İmam&#39;ın dar&#39;ul hilafeye gittiği g&uuml;nler halk acayip bir coşku ve heyecan g&ouml;steriyordu İmam&#39;ın ge&ccedil;eceği yol, atlarına binmiş kalabalık bir toplulukla doluyordu, İmam geldiğinde ise herkes birden susuyor ve İmam kalabalığın arasından ge&ccedil;erek dar&#39;ul hilafeye giriyordu.[20]Bu kalabalığı oluşturanların &ccedil;oğu imam&#39;ı g&ouml;rmek i&ccedil;in uzaktan yakından Samirra&#39;ya gelen şialardı. Tabii ki Resulullah(s.a.a.)&#39;in evlatlarına ilgi ve sevgi duyan diğer insanlar da İmam&#39;ı g&ouml;rmek i&ccedil;in O&#39;nun geleceği yolda durup kalabalığı daha bir &ccedil;oğaltıyorlardı.</p>\n\n<h2>\n	İmam&#39;ın Tutuklandığı D&ouml;nemler</h2>\n\n<p>\n	&Ouml;nceden de değindiğimiz gibi İmam Hadi (a.s.)&#39;ın İmam Askeri (a.s.)&#39;la birlikte M&uuml;tevekkil tarafından Samirra&#39;ya geti&zwnj;rilmesinin kendisi, İmamları ve onların şialarla olan ilişkilerini kontrol etmek i&ccedil;in bir nevi zindan! Etmekten ibaretti. Bazı durumlarda bu baba ve oğlun tutuklanmasında daha &ccedil;ok şiddet kullanılıyordu. &Ouml;zellikle d&uuml;zeni tehdit edebilecek boyuttaki olaylar vuku bulduğunda, bizzat İmam&#39;ın kendisi yakın ashabından bazılarıyla birlikte zindana atılıyordu.</p>\n\n<p>\n	İmam Askeri (a.s.)&#39;ın tutuklanması hususunda bazı rivayetler mevcuttur, ancak bazı y&ouml;nlerden birbirleriyle &ccedil;elişmektedir. B&ouml;yle bir hatanın ortaya &ccedil;ıkmasında bazı sebepler d&uuml;ş&uuml;n&uuml;lebilir. Onlardan biri İmam&#39;ın birka&ccedil; defa tutuklanmış olması da olabilir, halkın halifelerin adını karıştırmış olması da. Haliyle bu rivayetler bir araya toplandığında ve birbirleriyle kıyaslandığında hakikati ele getirme olasılığı daha da artıyor.</p>\n\n<p>\n	Bir rivayette&nbsp; (halifelikten azledilen ve 255 yılında &ouml;ld&uuml;r&uuml;len) Mutazz, Kufe&#39;ye gitmek istediğinde İmam Askeri (a.s.)&#39;ın tutuklanmasını emretti ve hizmet&ccedil;isi Said&#39;i de bu işle g&ouml;revlendirdi. Eb&#39;ul Haysem b. Sebane bu husustaki endişe ve korkusunu mektupla İmam&#39;a bildiriyor. İmam da onun cevabında ş&ouml;yle yazıyor: &quot;&Uuml;&ccedil; g&uuml;n sonra bir kurtuluş kapısı a&ccedil;ılacak ve Mutazz &ouml;ld&uuml;r&uuml;lecektir.[21]</p>\n\n<p>\n	Şu kesin ki, İmam Askeri (a.s.) Muhtedi d&ouml;neminde (255-256) bir s&uuml;re zindanda kalmıştır. Bundan &ouml;nce de şialardan bir grubu zindana atılmışlardı. Şianın meşhur şahsiyetlerinden olan ve Ebu Haşim-i Caferi diye tanınan Davud b. Kasım 252 yılında zindana atılmıştı. Onun tutuklanma sebebini Hatib-i Bağdad&icirc;, İbn-i Arefe&#39;den ş&ouml;yle naklediyor: Konuştuğu bazı s&ouml;zlerden dolayı zindana atıldı.[22] Şeyh Tusi&#39;nin naklettiği bir rivayette Ebu Haşim-i Caferi&#39;nin Beni Haşim&#39;den ve başkalarından birka&ccedil; kişiyle birlikte tutuklanmasının sebebi, Abdullah b. Muhammed-i Abbasi&#39;nin &ouml;ld&uuml;r&uuml;lmesi olarak zikredilmiştir[23]. Bazı rivayetlerde belirtildiği gibi bu zindanın sorumlusu Salih b. Vasif idi ve o 256 yılında Musa b. Bağa tarafından &ouml;ld&uuml;r&uuml;ld&uuml;.[24] Bu y&uuml;zden ve b&uuml;y&uuml;k bir ihtimalle İmam Askeri (a.s.)&#39;ın tutuklanması 255 yılında ve Muhtedi&#39;nin d&ouml;neminde vuku bulmuştur.</p>\n\n<p>\n	Bir rivayete g&ouml;re Ebu Haşim Caferi ş&ouml;yle demiştir:</p>\n\n<p>\n	Muhtedi&#39;nin d&ouml;neminde zindana atıldığım zaman İmam Askeri (a.s.)&#39;ı da zindana getirdiler. Muhtedi&#39;nin 256 yılında &ouml;lmesiyle, Allah İmam&#39;ı &ouml;l&uuml;mden kurtardı, &ccedil;&uuml;nk&uuml; halife O hazreti &ouml;ld&uuml;rmeye kararlıydı.[25]İmam&#39;ın zindana atıldığı yerin adı Cavsek&#39;di. Muhtedi&#39;nin kendisi ve aynı şekil Salih b. Vasif, sonraları o zindana atılmış ve &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;. Cavsek bir kale idi ancak zindan olarak kullanılıyordu.[26]</p>\n\n<p>\n	Bu zindanın i&ccedil; durumu hakkında şunları biliyoruz:</p>\n\n<p>\n	a: İmam (a.s.) zindana girdiğinde Acem bir kişiye işaret ederek ş&ouml;yle buyurdu: Eğer bu kişi olmasaydı ne zaman zindandan kurtulacağınızı s&ouml;ylerdim. &Ccedil;&uuml;nk&uuml; o sizi g&ouml;zetleyerek davranışlarınızı halifeye bildiriyor. Ebu Haşim ş&ouml;yle diyor: Bir g&uuml;n biz onu sıkıştırıp, her birimiz hakkında k&ouml;t&uuml; haberler yazıp halifeye vermek istediği mektubu elbisesinden &ccedil;ıkardık.[27]</p>\n\n<p>\n	&nbsp;b- İmam&rsquo;ın zindandaki bizzat zindan bek&ccedil;ilerine karşı tutum ve davranışları &ouml;yle bir şekildeydi ki, nitekim onların utanmasına neden &ouml;l&uuml;yordu. İmam Kazım (a.s.)&#39;ın da bu şekil davrandığı rivayet edilmiştir. Abbasilerin uşaklarından olan ve İmam&#39;ı zindanda tutmakla g&ouml;revlendirilen Salih b. Vasif, bazı Abbasiler tarafından İmam&#39;a eziyet etmeye teşvik ediliyor ve o da cevaben ş&ouml;yle diyordu:</p>\n\n<p>\n	Halkın arasında tanıdığım en k&ouml;t&uuml; iki kişiyi bu iş i&ccedil;in g&ouml;revlendirdim, ama onlar İmam Askeri (a.s.)&#39;dan &ouml;yle etkilendiler ki ibadet etmekte ve namaz kılmakta y&uuml;ce bir makama ulaştılar.[28]</p>\n\n<p>\n	Bazı rivayetlerde , İmam Hasan Askeri (as.)&#39;ın zindanda daima oru&ccedil; tuttuğunu bildiriyor.[29]</p>\n\n<p>\n	İmam (a.s.)&#39;, 256 dan 279 yılına kadar hilafet eden Mutamid&#39;in d&ouml;neminde ikinci defa zindana atıldı. Bir rivayette, O hazretin 259 yılında Mutamid&#39;in zindanında olduğu ve Ali b. Cerir&#39;in de İmam&#39;ın bek&ccedil;isi olduğu belirtilmiştir. Mutamid&#39;in İmam hakkında sorduğu sorulara Ali b. Cerir ş&ouml;yle cevap veriyor: Her zaman g&uuml;nd&uuml;zleri oru&ccedil; tutuyor ve geceleri de namaz kılıyor.[30]</p>\n\n<p>\n	Aynı şekil Sumayri &quot;el-Evsiya&quot; kitabında Mahmudi&#39;den ş&ouml;yle rivayet etmiştir: Ebu Muhammed-i Askeri (a.s.) Mutamid&#39;in zindanından &ccedil;ıkarken şu ayeti yazmış olduğunu g&ouml;rd&uuml;m:</p>\n\n<p>\n	&quot;Allah&#39;ın nurunu ağızlarıyla s&ouml;nd&uuml;rmek isterler. Kafirler istemese de Allah nurunu tamamlayacaktır.&quot;[31]Şeyh M&uuml;fid, Muhammed b. İsmail-i Alevi&#39;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	İmam Askeri (a.s.), Ali b. Evtamiş (veya Baremiş)&#39;in bu&zwnj;lunduğu zindana getirildi. Bu şahıs Ebu Talib evlatlarının amansız d&uuml;şmanlarından idi. Ona, İmam hakkında elinden gelen k&ouml;t&uuml;l&uuml;ğ&uuml; yapması emredildi. Ama o, imam&#39;la bir s&uuml;re kaldıktan sonra ayrılma zamanı geldiğinde İmam&#39;ın ilahi azametini her kesden daha iyi tanıyan biri olarak ayrıldı.[32]</p>\n\n<p>\n	&Ccedil;ok b&uuml;y&uuml;k bir ihtimalle İmam 259 yılında bu zindana atılmıştı ve bunu teyid eden şahid de aşağıdaki rivayettir.</p>\n\n<p>\n	Keşşi &quot;Rical&quot; kitabında, Muhammed b. İbrahim-i Samerkandi&#39;nin ş&ouml;yle dediğini rivayet ediyor: Hacca giderken, yolumun &uuml;zerinde bulunan doğruluk, salah, takva ve hayırla tanınan Budak Buşencani (Buşencan Herat k&ouml;ylerinden biridir) adındaki arkadaşıma uğrayayım dedim. Onun yanına varıp sohbete başladığımızda F&acirc;zl b. Şazan&#39;dan s&ouml;z a&ccedil;ıldı. Budak &quot;O midesinden &ccedil;ok rahatsızdır...&quot; dedi ve şunları da ekledi: &quot;Hac merasimini yerine getirmek i&ccedil;in Mekke&#39;ye gittiğimde, değerli ve faziletli bir şeyh olan Muhammed b. İsa el-Abidi&#39;nin yanına gittim. Onun evinde, &uuml;zg&uuml;n ve perişan bir halde oturan bir grup g&ouml;rd&uuml;m. Bunun sebebini sorunca ş&ouml;yle dediler: Ebu Muhammed (a.s.) zindana atılmış. (Bunu duyunca oradan &ccedil;ıkıp) Yoluma devam ettim, d&ouml;n&uuml;ş&uuml;mde yine Mu&zwnj;hammed b. İsa&#39;ya uğradım. Onu g&uuml;ler y&uuml;zl&uuml; ve din&ccedil; buldum. Bunun sebebini sordum, dedi ki: &quot;İmam serbest bırakıldı.&quot; Ben g&uuml;nd&uuml;z ve gece (amelleriyle ilgili dan) kitabımı da bera&zwnj;berimde g&ouml;t&uuml;r&uuml;p Samirra&#39;ya gittim. Ebu Muhammed (a.s.)&#39;ın huzuruna vardım. Kitabı O hazrete g&ouml;sterip &quot;Canım sana feda olsun, bu kitaba bakar mısınız?&quot; dedim. İmam kitabın her sayfasına bakarak ş&ouml;yle buyurdu: &quot;Sahihtir, bununla amel etmek iyidir.&quot; Ben &quot;Fazl &ccedil;ok hastadır ve hastalığının sebebinin</p>\n\n<p>\n	de sizin O&#39;nun hakkında etmiş olduğunuz dua olduğunu duydum. Duydum ki onun İbrahim (a.s.)&#39;ın vasiyyinin Rasulullah(s.a.a.)&#39;in vasiyyinden &uuml;st&uuml;n g&ouml;rd&uuml;ğ&uuml;n&uuml; size anlatmışlar. Halbuki bu doğru değil, bunu yalanla ona isnad etmişler.&quot; dedim. İmam buyurdu: &quot;Evet, Allah Fazl&#39;a rahmet etsin.&quot; Budak diyor ki: Ben geri d&ouml;nd&uuml;m ve İmam&#39;ın &quot;Allah Fazl&#39;a rahmet etsin.&quot; dediği g&uuml;nlerde Fazl&#39;ın vefat etmiş olduğunu anladım.[33]</p>\n\n<p>\n	Meşhur olduğu gibi Fazl b. Sazan&#39;m 260 H.K. yılında vefat ettiğini kabul edersek, haliyle 259 yılının sonlarında Zilhacce ayından &ouml;nce İmam&#39;ın zindanda olduğunu da kabullenmeliyiz.</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Usul-u Kaf&icirc;, c: 1,s:503.</p>\n\n<p>\n	[2] Vafeyat&#39;&uuml;l A&#39;yan, c: 2, s: 94. el-Eimmet&#39;&uuml;l İsna Aşer (İbn-i Tul&uuml;n),s: 113.</p>\n\n<p>\n	[3] el-Makalat vel-Fırak, s: 102. İrşad (Şeyh M&uuml;fid), s: 335.</p>\n\n<p>\n	[4] Muruc-uz Zaheb, c: 4, s: 112.</p>\n\n<p>\n	[5] Gaybet (Tusi), s: 120-122. Keşf&#39;ul Gumme, c: 2, s: 404-407.İrşad (Şeyh M&uuml;fid), s: 335. Ravzet&#39;&uuml;l Vaiz&icirc;n, s: 247. Bihar&#39;ul Envar, c: 50,r 239-246.</p>\n\n<p>\n	[6] el-Makalat vel-Fırak, s: 101</p>\n\n<p>\n	[7] Muruc-&uuml;z Zaheb, c:&quot;4, s&nbsp; 112.</p>\n\n<p>\n	[8] İrşad (Şeyh M&uuml;fid), s: 334.</p>\n\n<p>\n	[9] Vafeyat&#39;&uuml;i A&#39;yan, c: 2, s: 94-95. Mu cem-ul Buldan, c: 4, s: 134. el-Eimmet-&uuml;l İsna Aşer, s: 113.</p>\n\n<p>\n	[10] Gaybet (Tusi), s: 129. Bazı n&uuml;shalarda &quot;Dar&#39;&uuml;l Amme&quot; zikredil&zwnj;miştir ancak, ondan da maksad &quot;Dar&#39;&uuml;l hilafe&quot;dir.</p>\n\n<p>\n	[11] Kafi, c: 1, s: 509. İrşad, s: 387. A&#39;lam-&uuml;l Vera, s: 370. Keşf&#39;&uuml;l Gumme, c: 2, s: 425. el-Har&acirc;ic vel-Cerayih, c: 1, s: 444. es-Sırat&#39;&uuml;l M&uuml;sta&zwnj;kim, c: 2, s: 208.</p>\n\n<p>\n	[12] Keşf&#39;&uuml;l Gumme, c: 2, s: 413.</p>\n\n<p>\n	[13] el-Har&acirc;ic vel-Cerayih, c: 1, s: 446.</p>\n\n<p>\n	[14] el-Har&acirc;ic vel-Cerayih, c: 1, s: 447. M&uuml;stedrek&#39;in dipnotu, c: 9, s:72. İsbat&#39;&uuml;l Vasiyyet, s: 243.</p>\n\n<p>\n	[15] Keşf&#39;&uuml;l Gumme, c: 2, s: 425. el-Har&acirc;ic vel-Cerayih, c: 1, s: 445. Bihar&#39;ul Envar, c: 50, s: 293.</p>\n\n<p>\n	[16] el-Har&acirc;ic vel-Cerayih, c: 1, s: 439. es-Sırat&#39;ul M&uuml;stakim, c: 1, s- 207.</p>\n\n<p>\n	[17] Rical-i Necaşi, s: 126</p>\n\n<p>\n	[18] Abbasi Mutamidin veziriydi, babası. Kamil (İbn-i Esir), c: 7, s:</p>\n\n<p>\n	[19] Kafi. c 1, s: 505. Gaybet (Tusi). s: 131-132. Kemal&#39;ud Din. c: 1, s: 40-41. A&#39;lam&#39;ul Vera. s: 357-359. irşad.-3: 338-340. Keşful Gumme. c: 1.s:407</p>\n\n<p>\n	[20] Gaybet (tusi)219</p>\n\n<p>\n	[21] Keşf&#39;ul Gumme, c: 2, s: 416. EI-Hara&icirc;C vel-Cerayih, c: 1, s:</p>\n\n<p>\n	[22] Kamus&#39;ur Rical&#39;dan naklen, c: 4, s: 59. Sem&#39;ani yanlışlıkla 242 diye yazmıştır</p>\n\n<p>\n	[23] Gaybet (Tusi), s: 136. Bihar&#39;ul Envar, c: 50, s: 306.</p>\n\n<p>\n	[24] el-Kamil (İbn-i Esir), c: 7, s: 218-219-225</p>\n\n<p>\n	[25] Bihar&#39;ul Envar, c: 50, s: 313, Muhec&#39;&uuml;d Daavat&#39;tan naklen, s:343. Gaybet (Tusi), s: 123.</p>\n\n<p>\n	[26] Nur&#39;ul Ebsar, s: 166-167. Fusul&#39;ul Muhimme, s: 286- el-Kamil, c:7, s: 230-235. Tarih&#39;ul Hulefa, s: 363.</p>\n\n<p>\n	[27] Nur&#39;ul Ebsar, s: 166. Keşf&#39;ul Gumme, c: 2, s: 432. Bihar&#39;ul En-var, c: 50,&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; s: 245. el-Har&acirc;ic vel-Cerayih, c: 2, s: 182.</p>\n\n<p>\n	[28] irşad, s: 334. Keşf&#39;ul Gumme, c: 2, s: 414. Ravzet&#39;&uuml;l Vaizin, s:248.</p>\n\n<p>\n	[30] Nur&#39;ul Ebsar, s: 168. Fusul&#39;ul Muhitnme, s^ 286. Kafi, c: 1, s:512.</p>\n\n<p>\n	[31] Bihar&#39;ul Ehvar, c: 50, s: 413; Muhac&#39;ud Daavat, s: 344 den naklen.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	[32] Safi 8.</p>\n\n<p>\n	[33] irşad, s: 342. Kafi, c: 1, s: 508. Keşf&#39;ul Gumme, c: 2, s: 412.</p>\n\n<p>\n	[34] Rical-i Keşş&icirc;, s: 537-538. Rivayet 1023.</p>','İmam Hasan Askeri (as.)\'ın  İmameti','','publish','closed','open','','imam-hasan-askeri-as-in-imameti','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2887',0,'post','',0),(2888,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	İmam Rıza (a.s.) Horasan&#39;a geldikten sonra &acirc;l-i Ebu Talib seyyidleri &ccedil;eşitli nedenlerden dolayı İslam &uuml;lkesinin muhtelif b&ouml;lgelerine hicret ettiler. Irak&#39;taki şialar ve aleviler &uuml;zerindeki baskı arttık&ccedil;a hicret edenlerin sayısı da arttı. Şialar yaşamlarını s&uuml;rd&uuml;rmek i&ccedil;in daha emniyetli yerlere hicret etmeye mecbur oldular. Arap topraklan Emevi d&uuml;ş&uuml;nce tarzı ve ruhiyelerinin sultasında olduğundan, şialar i&ccedil;in emniyetli olamazdı. Doğu, &ouml;zellikle de İran daha emniyetli idi. Bu y&uuml;zden şiaların b&uuml;y&uuml;k bir grubu bu topraklara akın ederek bir&zwnj;birlerinden uzak bir şekilde yaşamaya başladılar. Bunların ilk derecede ihtiya&ccedil; duydukları en &ouml;nemli şey, kendi aralarında irtibat kurmak idi. &Ccedil;&uuml;nk&uuml; hem hazır imamları vardı ve hem de dini sorularını ve ayrıca i&ccedil;inde bulunduktan siyasi ve i&ccedil;timai sorularını halletmeye, &ccedil;&ouml;z&uuml;m yolu bulmaya ihtiya&ccedil;ları vardı. Bu esas doğrultusunda belirli şahısları İmam&#39;ın yanına g&ouml;ndermek ve hac mevsiminde İmam&#39;la irtibat kurmak gibi muhtelif irtibat sistemlerinden yararlandılar. Bu yolla İmam&#39;ın rivayetlerini ve ameli tavsiyelerini ele getirmede başarı sağladılar.</p>\n\n<p>\n	Altmış yıllık huzur (İmamların hazır bulundukları) d&ouml;nemine ve Gaybet-i Suğra&#39;nın başlangıcına kadar şiaların dağınık bir halde yasamaları, tarihdeki sahid ve karinelerden kolaylıkla anlaşılmaktadır ve hatta fıkhi hadislerde bile bununla sık sık karşılaşmaktayız. Burada &ouml;nce şiaların o mezkur d&ouml;nemdeki dağınık bir halde yaşamaları ve daha sonra onların İmam&#39;la irtibat şekli hakkında bahsedeceğiz, tabii ki Resulullah (s.a.a.)&#39;den sonra oniki İmam&#39;ın imametine itikad etme d&uuml;zeyinde olan şiaların fikri ve dini irtibatı hususunda bahsedeceğiz, sadece. Sadece Ehl-i beyti genel anlamında seven kişiler hakkında bahsetmeyeceğiz. Bu iki grup arasındaki fark İmam Askeri (a.s.)&#39;dan nakledilen bir rivayette da&zwnj;kik olarak belirtilmiştir.[1]</p>\n\n<p>\n	Şialardan bir &ccedil;oğunun yaşadığı ve İmam&#39;la irtibat hususunda da en &ouml;nemli yerlerden biri Nişabur&#39;dur. Genelde İran&#39;ın doğusu, İmamların ashabından bazısının ve de &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; y&uuml;zyılda yaşayan meşhur şia alimlerinin adının, o yerin tarihinde g&ouml;r&uuml;len b&ouml;lgelerdendir. Bunun en bariz &ouml;rneklerinden biri, İmamların ashabları ve şia alimleri arasında b&uuml;y&uuml;k bir yer ve değeri olan Fazl b. Şazan&#39;dır. Nişabur&#39;un yanı sıra Semerkand, Beyhak ve Tuş da şiaların yerleştikleri yerlerden sayılmaktadır. Beyhak halkının &ccedil;oğunluğunu şialar oluşturmaktaydı. Bu şekil bir dağınıklık -ki onun benzeri diğer b&ouml;lgelerde de mevcuttu şiiliği yaymak veya en azından mevcud bulundukları durumu korumak i&ccedil;in d&uuml;zenli ve &ccedil;ok hassas&#39; bir irtibat sistemi gerektirmekteydi. Bu sistem, İmamlar tarafından vekillerin tayin edilmesiyle şekilleniyordu.</p>\n\n<p>\n	İmam ve vekilleri arasında olan irtibatta -bizzat yazışma şeklinde- dini ve siyasi a&ccedil;ıdan gerekli olan tavsiyelerin bildirilmesine &ccedil;alışılıyordu. İmam Askeri (a.s.) da bu metodla faaliyetini s&uuml;rd&uuml;rm&uuml;ş ve bunu daha bir genişletmeye &ccedil;alışmıştı. Parlak bir ilm&icirc; ge&ccedil;mişe sahip olan, &ouml;nceki İmamlarla veya O hazretin kendisiyle sağlam bir irtibatı olan ve de hadisi a&ccedil;ıdan şialar arasında muteber ve saygın olan kimseler vekil olarak se&ccedil;iliyorlardı.</p>\n\n<p>\n	İlmi, k&uuml;lt&uuml;rel ve de iktisadi a&ccedil;ıdan merkeziyeti diğer b&ouml;lgelerden &ccedil;ok daha g&uuml;&ccedil;l&uuml; olan Nişabur, Horasan i&ccedil;in b&uuml;y&uuml;k bir &ouml;nem taşımaktaydı. İmam&#39;ın bu şehirdeki vekili, aşağıdaki rivayette de belirtildiği gibi İbrahim b. Abduh idi. Burada bu sistemin &ouml;nemini ve bu sistemle ger&ccedil;ekleştirilen işlerin ehemmiyetini belirtmek i&ccedil;in bu vekaletle ilgili İmam&#39;ın mektuplarını kısaca g&ouml;zden ge&ccedil;ireceğiz.</p>\n\n<p>\n	İmam Askeri (a.s.), Abdullah b. Hamdveyh&#39;e yazdığı mektupta ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Ben, İbrahim b. Abduh&#39;u sizler i&ccedil;in vekil nasbettim, o şehrin ve etraf b&ouml;lgelerin ahalisi bizim farz olan haklarımızı ona versinler. Ben onu oradaki dostlarıma emin tayin ettim. Takvalı olun, haklarımızı ona vermekte dikkatli olun. Hakları vermemede veya geciktirmede hi&ccedil;bir mazeret kabul edilmez.&quot;[2]Bu mektuptan anlaşılıyor ki İbrahim&#39;in vekalet ve faaliyet alanı o b&ouml;lgenin t&uuml;m&uuml;n&uuml; ve hatta Abdullah b. Hamdveyh-i Beyhaki&#39;nin b&ouml;lgesini -ihtimalen Abdullah&#39;ın b&ouml;lgesi Beyhak idi- kapsamaktaydı. Zahiren bazı şialar İbrahim hakkında yazılan o mektuptaki yazının İmam&#39;ın yazısı olduğu hu&zwnj;susunda ş&uuml;pheye d&uuml;şt&uuml;ler. Bu y&uuml;zden İmam aşağıdaki mektubu yazdı:</p>\n\n<p>\n	&quot;İbrahim&#39;in benim tarafımdan tayin edilen vekil olduğunu ve oradaki dostlarımdan benim haklarımı almakla g&ouml;revlendirildiğini belirten mektubu ben kendim, kendi yazımla yazdım. Ben onu kendi şehrinde hak &uuml;zere nasbetmiş bulunuyorum. Allah&#39;tan sakının ve benim haklarımı ona &ouml;deyin. Bu hususta tam ve kamil olarak benim tarafımdan izinlidir [3]</p>\n\n<p>\n	İmam&#39;ın İbrahim b. Abduh hakkındaki mektubu, O hazretin yazmış olduğu en uzun mektuplardan biridir. İmam o mektubu İshak b. İsmail-i Nişaburi&#39;ye g&ouml;ndermiştir. Bu mektup ahlaki nasihatlarla ve &ccedil;ok değerli tavsiyelerle doludur. İmam (a.s.) mektubuna başlarken vasiyler yoluyla ilahi hidayetin &ouml;nemi hususunda ve hidayet imamlarının ilahi ilim kapıları olduğu hakkında uzun bir mukaddime işledikten sonra &quot;Bu g&uuml;n dininizi tamamladım, ikmal ettim.&quot; ayetine değiniyor ve halkı hidayete kavuşturmak i&ccedil;in Allah&#39;ın- Onları se&ccedil;mekle halka minnet koyduğuna istidlal ediyor.</p>\n\n<p>\n	İmam (a.s.) halkın Masum İmamlar (as)&rsquo;a &ouml;demesi gereken hakları da ş&ouml;yle belirtiyor: &quot;İbrahim b. Abduh benim tarafımdan tayin edilmiştir. Ey İshak, sen de benim İbrahim b. Abduh&#39;a g&ouml;nderdiğim el&ccedil;imsin, ki benim Muhammed b. Musa&#39;ya yazmış olduğum mektuptaki şeylere amel etsin. Aynı şekilde senin kendin ve senin şehrinde yaşayan kimseler o mektubun i&ccedil;eriğine uymakla g&ouml;revlisiniz.</p>\n\n<p>\n	Selam olsun İbrahim&#39;e, sana ve b&uuml;t&uuml;n dostlarımıza. Bu mektubu okuyanlar ve senin şehrinde durup inhirafa d&uuml;şmeyen kimseler bizim haklarımızı İbrahim&#39;e &ouml;demelidirler ki, o da onları Razi&#39;ye iletsin; budur benim emrim. Ey İshak, g&uuml;vendiğim Bilali&#39;ye, Mahmudi&#39;ye ve Bağdat&#39;a gittiğinde benim itimad ettiğim ve benim vekilim olup o şehirde bizim dostlarımızdan para toplayan Dehkan&#39;a [4] ve de g&ouml;rd&uuml;ğ&uuml;n dostlarımıza benim bu mektubumu oku ve eğer onun n&uuml;shasını almak isterlerse hi&ccedil;bir mahzuru yoktur. Bu mektubu, sizin muhalifiniz olan şeytandan başka kimseden gizleme, &ucirc;meri&#39;yi g&ouml;rmedik&ccedil;e şehirden ayrılma, &ccedil;&uuml;nk&uuml; dostlarımızdan bize gelen her şey birka&ccedil; vasıtadan sonra onun eline ge&ccedil;iyor ve o da bize ulaştırıyor.&quot;[5]</p>\n\n<p>\n	Vekalet sistemi hakkında bu mektuptan, &ccedil;ok &ouml;nemli noktalar anlaşılmaktadır. Onun mevzusu bizzat şiaları, mali farzları &ouml;deme hususunda y&ouml;nlendirmektir ve bu&quot; da onların korunmasında esasi bir zarurettir. Ayrıca bu mektupta g&ouml;ze &ccedil;arpan başka bir husus da vekillerin konumunu sağlamlaştırmak i&ccedil;in onların tanıtılmasının ve tam g&uuml;venilir, itimad edilir şahıslar olduğunun mektup da belirtilmesidir. Ayrıca şu da anlaşılıyor ki, b&ouml;lgelerdeki vekiller arasında bir zincirleme vardı, yani İmam&#39;ın mali hukuku &ouml;nce o vekil yoluyla asıl vekile ve asıl vekil yoluyla da İmam&#39;a ulaştırılıyordu. Başka bir nokta da şu ki, bazen şialar bazı şahısların vekaletleri hakkında ş&uuml;pheye d&uuml;ş&uuml;yorlardı ve b&ouml;yle durumlarda İmam (a.s.) bu ş&uuml;pheleri gidermek i&ccedil;in başka mektuplar g&ouml;ndermek mecburiyetindeydi.</p>\n\n<p>\n	İşte bu bağları oluşturmak ve onları korumak, şianın k&uuml;lt&uuml;rel ve sosyal alandaki hayatını ihya etti ve teşkilatlarında zaaf &ccedil;ıkmasına ve neticede de ehl-i s&uuml;nnet toplumunda eriyip yok olmasına engel oldu. Zaaf neticesinde toplumda eriyip yok olmak, her azınlığın y&uuml;z y&uuml;ze olduğu bir tehlikedir.</p>\n\n<p>\n	Bir zamanlar Abbasiler ve uzun bir s&uuml;re de İsmaililer buna benzer bir sistem uygulamışlardı. Şia, bu sistemi hayata ge&ccedil;irmek ve uygulamakla kendisine y&ouml;nelen ye mevcudiyetini tehdit eden tehlikeleri kendinden uzaklaştırarak varlığını korudu. Ayrıca b&ouml;yle bir dakik irtibat sistemini uygulamak sayesinde gerekli bilgi ve g&ouml;r&uuml;ş b&uuml;t&uuml;n toplumlardaki şiilere kolayca iletiliyor vs onların bekasını garantiye alıyordu. Keşş ve Samerkant gibi yerler İmamların yaşadığı merkezlerden &ccedil;ok uzak olmalarına rağmen, şia alimlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; oradan yetişmiş ve faaliyete başlamışlardır. Belirtildiği gibi şiaların bu dağınıklığından kaynaklanan bazı sorunlar hidayetİmamlarının el&ccedil;ilerinin taşıdıkları &ccedil;ok faydalı mektupları ve zamanında m&uuml;dahaleleri neticesinde &ccedil;ok iyi bir şekilde &ccedil;&ouml;z&uuml;mleniyordu.</p>\n\n<p>\n	&nbsp;Bu d&ouml;nemde mektup yoluyla irtibat &ccedil;ok yaygın olup haberleşmenin en gelişmiş şekli olarak nitelendiriliyordu. Ger&ccedil;i emniyeti vb. a&ccedil;ıdan bu mektuplardan bir eser kalmıyordu, ancak yine de elimizde bulunan bunca mektup, yazışma yoluyla irtibatın &ccedil;ok yaygın olduğunu g&ouml;stermektedir.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Eb&#39;ul Edyan ş&ouml;yle diyor: Ben İmam Askeri (a.s.)&#39;ın hizmet&ccedil;isiydim. Benim işim İmam&#39;ın mektuplarını bir&ccedil;ok şehirlere g&ouml;t&uuml;rmek idi. Son defasında İmam&#39;ın bir mektubunu g&ouml;t&uuml;rd&uuml;ğ&uuml;mde İmam hasta idi. O hazret mektubu bana verip buyurdu: &quot;Bunu Medain&#39;e g&ouml;t&uuml;r. On beş g&uuml;n sonra d&ouml;nd&uuml;ğ&uuml;nde beni gus&uuml;l edilirken ve kefen giydirilirken g&ouml;receksin.&quot; Ben mektubu g&ouml;t&uuml;rd&uuml;m, d&ouml;nd&uuml;ğ&uuml;mde İmam&#39;ın bana buyurmuş olduğu s&ouml;z ger&ccedil;ekleşmişti.[6]</p>\n\n<p>\n	İmam&#39;ın, mektupları g&ouml;t&uuml;r&uuml;p getirmek i&ccedil;in &ouml;zel bir el&ccedil;isi olduğu bu rivayetten anlaşılmaktadır.</p>\n\n<p>\n	Muhammed b. H&uuml;seyn b. İbad ş&ouml;yle diyor: Ebu Muhammed Hasan b. Ali Askeri (a.s.) 260 hicri yılının Rabi&uuml;l evvel ayının sekizinde cuma g&uuml;n tam 29 yaşında sabah namazı kılarken d&uuml;nyadan g&ouml;&ccedil;t&uuml;. İm&acirc;m (a.s.) o gece Medine&#39;ye g&ouml;nderilecek bir&ccedil;ok mektup yazmıştı.[7] İmam Askeri (a.s.)&#39;ın Kum ve Abeh (Aveh) halkına yazmış olduğu mektup elimizde mevcuttur.[8] İbn-i Şehr Aşub&#39;un yazdığına g&ouml;re İmam Asker&icirc; (a.s.), Ali b. H&uuml;seyin b. Babeveyh&#39;e bir mektup yazmıştır. İbn-i Babeveyh&#39;in 329 yılında &ouml;ld&uuml;ğ&uuml;n&uuml; nazara aldığımızda, bunun, &ccedil;ok zayıf bir ihtimal olduğu ortaya &ccedil;ıkar. &quot;Ancak İbn-i Babeveyh, H&uuml;seyn b. Revh vasıtasıyla İmam Zaman (a.s.)&#39;la yazışma yoluyla irtibat kurmuştu.[9]</p>\n\n<p>\n	İmam ile dostları arasındaki irtibatın bir başka şekli de, şiaların bazı şahısları İmam&#39;ın huzuruna g&ouml;ndermekle O hazretle direkt irtibatlarıydı. Cafer b. Şerif-i C&uuml;rcani&#39;den ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Ben, bir yıl Allah&#39;ın evini ziyarete m&uuml;şerref oldum. Dostların benimle g&ouml;nderdikleri malları İmam&#39;a vermek i&ccedil;in samirra&#39;ya gidip O hazretin huzuruna vardım. Onları kime vermem gerektiğini sormadan İmam ş&ouml;yle buyurdu: &quot;Beraberinde getirdiklerini hadimim M&uuml;barek&#39;e teslim et.&quot;[10]</p>\n\n<p>\n	Başka bir rivayet de ş&ouml;yledir: &Acirc;l-i Ebu Talib&#39;den biri para kazanmak i&ccedil;in Cebel b&ouml;lgesine gitti. Halevan&#39;da onu biri g&ouml;rd&uuml; ve ona sordu: &quot;Nereden geliyorsun?&quot;. &quot;Samirra&#39;d&acirc;n geliyorum.&quot; dedi. &quot;Samirra&#39;da filaninin evini tanıyor musun?&quot; diye sordu. &quot;Evet tanıyorum.&quot; dedi. &quot;Hasan b. Ali&#39;den bir haberin var mı?&quot; diye sordu, ona. &quot;Hayır, haberim yok.&quot; dedi. &quot;Ne i&ccedil;in gelmişsin?&quot; dedi. &quot;Para kazanmak i&ccedil;in.&quot; cevabını verdi. &quot;Beni Samirra&#39;ya, Hasan b. Ali (a.s.)&#39;ın yanına g&ouml;t&uuml;r&uuml;rsen, sana elli dinar veririm.&quot; dedi. O da parayı alıp onunla birlikte İmam Askeri (a.s.)&#39;ın yanına geldi. O şahıs d&ouml;rt bin dinar İmam&#39;a takdim etti.[11]</p>\n\n<p>\n	İmam&#39;ın vekillerinden biri de -Ahvaz&#39;da yasayan- İbrahim b. Mehziyar-i Ahvazi idi.[12]</p>\n\n<p>\n	Kum, şiaların b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n yaşadığı en asil bir şehir idi. İmam Sadık (a.s.)&#39;ın zamanından beri devamlı ve d&uuml;zenli olarak masum İmamlarla irtibatta idi, oranın şiaları. İmam Askeri (a.s.)&#39;la irtibatta olan Kum&#39;daki şahsiyetler&zwnj;den biri Ahmed b. İshak b. Abdullah Eş&#39;ari idi. Necaşi onun, Kumlular ile İmam arasında vasıta olduğunu ve Ebu Muhammed Askeri (a.s.)&#39;ın en yakın ashabından biri olduğunu s&ouml;yle&zwnj;miştir&#39;.[13] İmam (a.s.), Ahmed b. İshak b. Abdullah Eş&#39;ari&#39;ye plan itimadını a&ccedil;ık&ccedil;a dile getirmiştir&#39;.[3] Başkaları onun İmam&#39;ın vekili olduğuna tasrih etmişlerdir.[14]</p>\n\n<p>\n	İmam (a.s.)&#39;ın en &ouml;nemli vekillerinden biri olup daha sonraları Hz. Bakiyyetullah (a.f.)&#39;ın &ouml;zel naip ve vekilliğine nasbedilen vekillerden biri Samman diye meşhur olan Os&zwnj;man b. Said&#39;dir. O, İmam Hadi (a.s.) ve İmam Askeri (a.s.) tarafından vekil se&ccedil;ilmişti. Şeyh Tusi buna değinerek &quot;Sam&zwnj;man&quot; diye adlandırılması hususunda ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;O yağ ticaretiyle uğraşıyordu ve b&ouml;ylece de asıl işini (vekalet) kamufle ediyordu. Şialar ona para verdiklerinde, paraları yağ kutusuna yerleştirerek gizlice Ebu Muhammed Askeri (a.s.)&#39;a g&ouml;nderiyordu.[15]</p>\n\n<p>\n	&Ouml;nceden de naklettiğimiz bir rivayette belirtildiği gibi Os&zwnj;man b. Said, vekillerin zincirleme sırasının başında bulu&zwnj;nuyordu. İmam&#39;a iletilmesi gereken konular ve mallar onun vasıtasıyla İmam&#39;a iletiliyordu.[16] İmam Hadi (a.s.) ve İmam Askeri (a.s.), ona itimad ettiklerini defalarca dile getirmişler&zwnj;dir.[17] Yemen şialarından bir grubu O hazreti ziyaret etmek ve de beraberinde getirdikleri malları &ouml;demek i&ccedil;in Samirra&#39;ya gelmişlerdi. İmam (a.s.), onların getirdikleri malları teslim al&zwnj;mak i&ccedil;in Osman b. Said&#39;i onların yanına g&ouml;nderdi.[18]</p>\n\n<p>\n	İmamların vekillerinden bazıları, şiaların, İmam&#39;a iletil&zwnj;mesi i&ccedil;in onlara verdikleri mallar hakkında vesveseye kapıla&zwnj;rak hiyanet ediyorlardı ye bundan dolayı da İmam tarafından lanetleniyor ve g&ouml;revden alınıyordu. Bu mesele de &ccedil;ok &uuml;z&uuml;&zwnj;c&uuml;yd&uuml;. Bazı vekiller, bir İmam d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra O&#39;nun &ouml;ld&uuml;ğ&uuml;n&uuml; inkar ediyorlardı ve bunu da bahane ederek yanlarında toplanan malları sonraki İmam&#39;a vermekten ka&ccedil;ı&zwnj;nıyorlardı. İşte şialar arasında ortaya &ccedil;ıkan &quot;Vakf&quot; bir İrham&#39;da durarak bir sonraki İmam&#39;ın imametini kabul etme&zwnj;mek) meselesinin en &ouml;nemli k&ouml;kenlerinden birini teşkil et&zwnj;mekteydi, s&ouml;ylenebilir.</p>\n\n<p>\n	Dehkan diye meşhur olan &Uuml;rvet İbn-i Yahya -ki İmam&#39;ın İshak b. ismail-i Nişaburi&#39;ye yazmış olduğu mek&zwnj;tupta Yahya&#39;nın itimad edilir biri olduğu belirtilmiştir,&#39;o İmam&#39;ın Bağdat&#39;taki vekillerinden idi.- İmam Hadi (a.s.) ve İmam Askeri (a.s.)&#39;a isnad ettiği yalanlardan dolayı İmam Askeri (a.s.) tarafından telin edildi ve g&ouml;revinden uzaklaştırıl&zwnj;dı.</p>\n\n<p>\n	O hazret, b&uuml;t&uuml;n şiaların ona lanet ve beddua etmelerini ve ondan uzak durmalarını emretti. &Ccedil;&uuml;nk&uuml; o, İmam&#39;ın hazi&zwnj;nedarı olarak g&ouml;revini k&ouml;t&uuml;ye kullanmış ve kendisi i&ccedil;in hazi&zwnj;neden mal &ccedil;almıştı.[19]</p>\n\n<p>\n	&nbsp;Bu gibi hususlar hakkında İmam&#39;ın yazmış olduğu mek&zwnj;tuplar şaşılacak bir hızla şiaların arasında yayılıyordu ve b&ouml;y&zwnj;lece onların hepsi mektubun i&ccedil;eriğinden haberdar oluyorlardı ve bunun ardından da İmam&#39;ın nazarında olan şahıs şia top&zwnj;lumundan uzaklaştırılıyordu.</p>\n\n<p>\n	&Ouml;mr&uuml;n&uuml; İmamların huzurunda ge&ccedil;iren ancak sonraları İmam Askeri (a.s.)&#39;la olan irtibatında bazı sorunlar &ccedil;ıkan- Ahmed b. Hilal aleyhinde de İmam As&zwnj;keri (a.s.) tarafından bazı mektuplar yazıldı. İmam (a.s.) Irak&#39;daki vekillerine ş&ouml;yle yazdı: &quot;Kendisini beğenen sufiden ka&ccedil;ının&quot;.[20] Bazıları, Ahmed hususundaki derin itimadlarından dolayı mektup hakkında ş&uuml;pheye d&uuml;şt&uuml;ler. İmam bunun ardından, şialarına daha mufassal bir mektup yazarak O&#39;nun emirlere itaat etmediğini ve İmam&#39;ın g&ouml;r&uuml;ş&uuml; karşısında kendi g&ouml;r&uuml;ş&uuml;ne amel ettiğini mektupta belirtti ve mektubunu, &ouml;mr&uuml;&zwnj;n&uuml; İmam&#39;ın huzurunda ve hizmetinde ge&ccedil;iren Dehkan&#39;ı g&ouml;re&zwnj;vinden almak ve reddetmekle noktaladı.[21]</p>\n\n<p>\n	Aynı şekilde İmam (a,s.), sebepsiz yere vekillerin işine m&uuml;dahale eden -mesela- onların malı &ouml;demelerini eleştiren kimseleri serzeniş ediyor ve onları, kendilerini ilgilendirmeyen konulara m&uuml;dahele etmekten sakındırıyordu.[22]</p>\n\n<p>\n	B&ouml;ylece vekalet sistemi, İmam ile şiiler arasında irtibat kurma ve bilhassa şer&#39;i v&uuml;cuhatıh alınma hususunda -ki o v&uuml;cuhatın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;, bakıma muhta&ccedil; şiiler i&ccedil;in mas&zwnj;raf ediliyordu- beklenen semereyi verdi. İmam&#39;ın yaşam tarihiyle ilgili olan kitaplarda bu gibi yardımlara defalarca değinil&zwnj;miştir.[23]</p>\n\n<p>\n	Vakifiye, Gulat ve diğer inhirafi d&uuml;ş&uuml;ncelerin, &ouml;zellikle de İmam&#39;ın yaşadığı yerden uzak şehirlerde yaşayan şiaları etki&zwnj;si altına alması, vekalet yoluyla kontrol altına alınıyor ve defe&zwnj;diliyordu. İşte bu da şianın k&uuml;lt&uuml;rel asaletinin korunmasında ve şiaların, onların inhirafi d&uuml;ş&uuml;ncelerine bulaşmalarının &ouml;n&zwnj;lenmesinde &ouml;nemli bir rol oynamıştır.</p>\n\n<p>\n	----------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] el-Hara&icirc;c vel-Cerayih, c: 2, s: 684.</p>\n\n<p>\n	[2] Rical-i Keşşi, s: 580.</p>\n\n<p>\n	[3] Rical-i Keşşi, s: 580.</p>\n\n<p>\n	[4] Bu şahıs daha sonraları hırs ve tamahından ve diğer inhiraflar&zwnj; dan dolayı İmam tarafından azledilerek reddedildi.</p>\n\n<p>\n	[5] Rical-i Keşşi, s: 575, hadis: 1088. A&#39;yan&#39;uş Şia, c: 4, s: 188, c&uuml;z:2, Tuhaf&#39;ul Ukul&#39;dan naklen. Maadin-&uuml;l&quot;Hikme, e: 2, s: 262-266. Bihar&#39;ul Envar, c: 50, s: 319-323.</p>\n\n<p>\n	[6] Bihar&#39;ul Envar, c: 50, s: 332, Kemal&#39;&uuml;d-Din, c: 2, s: 149 dan&#39;nak&zwnj;len.</p>\n\n<p>\n	[7] Bihar&#39;ul Envar, c: 50, s: 332, Kemal&#39;&uuml;d-Din, c: 2, s: 149 &ndash; 150 dan&#39;nak&zwnj;len.</p>\n\n<p>\n	[8] Menakib, c: 4, s: 425. Bihar&#39;ul Envar, c: 50, s: 317.</p>\n\n<p>\n	[9] Rical-i Necaşi, s: 184.</p>\n\n<p>\n	[10] Keşf&#39;ul Gumime, c: 2, s: 427.</p>\n\n<p>\n	[11] Keşf&#39;ul Gumime, c: 2, s: 426.</p>\n\n<p>\n	[12] Kamus&#39;ur Rical, &quot;Kum baskısı&quot;, Yayınlayan: intişarat-i islami, c:1, s: 316.</p>\n\n<p>\n	[13] Rical-i Necaşi, s: 66. Fihrist (Tusi), s: 26.</p>\n\n<p>\n	[14] Rical-i Keşşi, s: 557, Hadis: 1053.</p>\n\n<p>\n	[15] Tankih&#39;&uuml;l Makal, c: 1, s: 50, Rabi&#39;&uuml;ş Şia&#39;dan naklen</p>\n\n<p>\n	[16] Gaybet (Tusi), s: 214-215.</p>\n\n<p>\n	[17] Rical-i Keşş&icirc;, s: 575, Hadis: 1088.</p>\n\n<p>\n	[18] Gaybet (Tusi), s: 215.</p>\n\n<p>\n	[19] Gaybet (Tusi), s: 216.</p>\n\n<p>\n	[20] Rical-i Keşşi, s: 573,&#39;Hadis: 1086.</p>\n\n<p>\n	[21] Rical-i Keşşi, s: 535-536, Hadis: 1020. Tankih&#39;&uuml;l Makal, c: 1, s:99-100. Rioal-i Necaş&icirc;, s: 60. Gaybet (Tusi), s: 214.</p>\n\n<p>\n	[22] Rical-i Keşşi, s: 535-536.</p>\n\n<p>\n	[23] Gaybet (Tusi), s: 213. Bihar&#39;ul Envar, c: 50, s: 306.</p>\n\n<p>\n	[24] Usul-u Kaf&icirc;, c: 1, s: 507-508. A&#39;yan-&uuml;ş Şia, c: 4, c&uuml;z: 2, s: 186.</p>','İmam Hasan Askeri (as.)\'ın  Şialarla İrtibatı','','publish','closed','open','','imam-hasan-askeri-as-in-sialarla-irtibati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2888',0,'post','',0),(2889,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	<strong>1- M&uuml;stedrek-i Hakim</strong> , c. 4 s.558.</p>\n\n<p>\n	&nbsp;&nbsp; Ebu Said-el Hudri:</p>\n\n<p>\n	&nbsp;&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih &rsquo;ten ş&ouml;yle nakleder: &ldquo; Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo; Erbain &rdquo; 2. hadis, &ldquo; Feraid-us Simtayn &rdquo;, &ldquo; Telhis-ul M&uuml;stedrek &rdquo; c. 4, s. 558 ve &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 63.</p>\n\n<p>\n	<strong>&nbsp; 2- M&uuml;sned-i Ahmed</strong> : c. 3 s. 36.</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu:<br />\n	&ldquo; Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz. &rdquo; Sonra buyurdu ki: &ldquo; Benim itretimden (Ehl-i Beyt&rsquo;imden) bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: el-M&uuml;stedrek, c. 4, s. 557.</p>\n\n<p>\n	&nbsp; <strong>3- M&uuml;sned-i Ahmed</strong> , c. 3, s. 37:</p>\n\n<p>\n	&nbsp; Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Sizlere Mehdi&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir. &rdquo; Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sordu. Buyurdu ki: &ldquo; Halkın arasında eşit olarak (dağıtacak). &rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara Mehdi bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur. &rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Feraid-us Simtayn</strong> , c. 2, s. 334:</p>\n\n<p>\n	&nbsp; Cabir b. Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra Mehdi, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>5- Usd-ul Gabe</strong>, c. 1, s. 259:</p>\n\n<p>\n	&nbsp; Kays b. Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	&nbsp; Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak. &rdquo;</p>\n\n<p>\n	&nbsp; Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo; el-Erbaine Hadisen fi Zikr-il Mehdi &rdquo; 37. hadis, &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 6, s. 30; &ldquo; el-Beyan fi Ahbar-ı Ahir-iz Zaman &rdquo; s. 98; &ldquo; Es Savaik &rdquo; s. 99; &ldquo; el-Havi li-l Fetava &rdquo; c. 2, s. 64; &ldquo; el-Cami&rsquo;us Sağir &rdquo; c. 2, s. 33; &ldquo; el-Fusul-&uuml;l M&uuml;himme &rdquo;, s. 280; &ldquo; el-İsabe &rdquo; c. 4, s. 31; &ldquo; Mecma-uz Zevaid &rdquo; c. 5, s. 190; &ldquo; el-Erbain &rdquo; s. 299; &ldquo; el-Kureb fi Mahabbat-il Arab &rdquo; s. 134; &ldquo; Nur-ul Absar &rdquo; s. 231; &ldquo; el-Feth-ul Kebir &rdquo; c. 2, s. 164.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; <strong>6- Yenabi-ul Mevedde</strong>, s. 445:</p>\n\n<p>\n	&nbsp; Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</p>\n\n<p>\n	&nbsp;&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır. &rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo; Meveddet-ul Kurba &rdquo; s. 96.</p>\n\n<p>\n	&nbsp; <strong>7- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Efendilerindendir.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo; S&uuml;nen-i İbn-i Mace &rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&nbsp; Enes b. Malik&rsquo;den:</p>\n\n<p>\n	&nbsp; &ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo; Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve Mehdi. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 8- Mehdi aleyhi&rsquo;s-sel&acirc;m Cennet Ehlinin Tavusudur.</strong></p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo; el-Fusul-ul Muhimme &rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo; el-Firdevs &rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	&nbsp; İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih buyurdu ki: &ldquo;Mehdi, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> 9- Hz. Ali aleyhi&rsquo;s-sel&acirc;m &rsquo;dan:</strong></p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir. &rdquo;</p>\n\n<p>\n	&nbsp;<strong> 10- Mehdi, Resulullah&rsquo;ın Evlatlarındandır.</strong></p>\n\n<p>\n	&nbsp; Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned &rsquo;e haşiye olarak basılan &ldquo; Muntahabu Kenz-ul Ummal &rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah sallall&acirc;hu aleyhi ve alih ş&ouml;yle buyurdu: &ldquo; Mehdi benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer. &rdquo;</p>\n\n<p>\n	&nbsp; <strong>11- &Uuml;mm-&uuml; Seleme&rsquo;den:</strong></p>\n\n<p>\n	&nbsp; Resulullah&rsquo;tan: &ldquo; Mehdi benim itretimden ve Fatıma&rsquo;nın evlatlarındandır. &rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	&nbsp; Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo; el-M&uuml;sned &rdquo;e haşiyesinde basılan &ldquo; Muntahabu Kenz-il Ummal &rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah sallall&acirc;hu aleyhi ve alih Fatıma salamullahi aleyha &rsquo;ya ş&ouml;yle buyurdu: &ldquo; Sana m&uuml;jde veriyorum ey Fatıma! Mehdi sendendir.</p>','Ehl-i Sünnet Kitaplarında İmam Mehdi’nin Özellikleri','','publish','closed','open','','ehl-i-sunnet-kitaplarinda-imam-mehdinin-ozellikleri','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2889',0,'post','',0),(2890,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp; Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	&nbsp; 1- İmam Sadık (a.s) buyurdu ki:<br />\n	&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; [1]</p>\n\n<p>\n	&nbsp; 2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&quot;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	&nbsp; İmam: &ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O Mehdi&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; dedi.[2]</p>\n\n<p>\n	&nbsp; 3- İmam Sadık (a.s) buyurdular ki: &ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo; [3]</p>\n\n<p>\n	&nbsp; 4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;Kaim (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&rdquo; [4]</p>\n\n<p>\n	&nbsp; 5- Ve yine buyurdular ki: &ldquo;Kaim kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo; [5]</p>\n\n<p>\n	&nbsp; 6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Mehdi (a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&rdquo; [6]</p>\n\n<p>\n	&nbsp; 7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Bizim Kaimimiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&rdquo; [7]</p>\n\n<p>\n	&nbsp; 8- İmam Sadık (a.s) buyurmuştur ki: &ldquo;Bu emrin sahibi (Mehdi) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır.&rdquo; [8]</p>\n\n<p>\n	&nbsp; 9- Yine ş&ouml;yle buyurmuştur: &ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: &ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; [9]</p>\n\n<p>\n	&nbsp; 10- Yine buyurmuştur: &ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra Kaim (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo;&nbsp; [10]</p>\n\n<p>\n	&nbsp; 11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. Mehdi (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;O (Mehdi), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo; [11]</p>\n\n<p>\n	&nbsp; 12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	&nbsp; İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo; [12]&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp; 13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:<br />\n	&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo; [13]</p>\n\n<p>\n	&nbsp; 14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Mehdi benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;&nbsp; [14]</p>\n\n<p>\n	&nbsp; 15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&nbsp; &ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo; &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu Kaim&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo; [15]</p>\n\n<p>\n	&nbsp; 16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	&nbsp; Sonra ş&ouml;yle ekledi: &ldquo;Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; [16]</p>\n\n<p>\n	&nbsp; 17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&nbsp; &ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;[17]&nbsp; &lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;[18] Yani oğlum Kaim Mehdi&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; [19]</p>\n\n<p>\n	&nbsp; 18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek Mehdi&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp; &ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan Kaim, Mehdi&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; [20]</p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo; [21]</p>\n\n<p>\n	&nbsp; 20- İmam Mehdi (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp; &ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; [22]</p>\n\n<p>\n	&nbsp; Şimdi m&uuml;min kardeşlerimin, Hz. Mehdi (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;[23] adlı kitabındaki Hz. Mehdi (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	[1]- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n\n<p>\n	[2]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[3]- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n\n<p>\n	[4]- Usul-u Kafi, c-1, s.340.</p>\n\n<p>\n	[5]- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n\n<p>\n	[6]- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n\n<p>\n	[7]- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n\n<p>\n	[8]- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[9]- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n\n<p>\n	[10]- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n\n<p>\n	[11]- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n\n<p>\n	[12]- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n\n<p>\n	[13]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n\n<p>\n	[14]- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n\n<p>\n	[15]- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n\n<p>\n	[16]- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n\n<p>\n	[17]- Şuara Suresi/4.</p>\n\n<p>\n	[18]- Kaf Suresi/41-42.</p>\n\n<p>\n	[19]- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n\n<p>\n	[20]- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n\n<p>\n	[21]- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n\n<p>\n	[22]- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n\n<p>\n	[23]- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>','Hadislerde İmam Mehdi (a.s.)','','publish','closed','open','','hadislerde-imam-mehdi-a-s','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2890',0,'post','',0),(2891,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp;İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;</p>\n\n<p>\n	&nbsp; Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;</p>\n\n<p>\n	&nbsp; Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	<strong>&nbsp; 1- el-Kafi, c. 1, s. 138</strong></p>\n\n<p>\n	&nbsp; Kerram&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 2- el-Kafi, c. 1 s. 137</strong></p>\n\n<p>\n	&nbsp; Ebu Herase&rsquo;den:</p>\n\n<p>\n	&nbsp; Muhammed B&acirc;kır aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	&nbsp; Aynı hadisi Şeyh Saduk &ldquo;Kemal ud Din&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder. Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	<strong>&nbsp; 3- el-Kafi, c. 1, s. 137:</strong></p>\n\n<p>\n	&nbsp; Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	&nbsp; İmam Muhammed B&acirc;kır ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a ant olsun ki, Adem aleyhi&rsquo;s-sel&acirc;m olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını da h&uuml;ccetsiz bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	<strong>&nbsp; 4- Kemal-ud Din, c. 1 s. 202</strong></p>\n\n<p>\n	Ebu Mahmud; İmam Rıza&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	<strong>&nbsp;5- İsbat-ul H&uuml;dat, c. 1, s. 137:</strong></p>\n\n<p>\n	&ldquo;Keşf-ul Gumme fi Marifet-il Eimme&rdquo; kitabında Ali b. İsa b. Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz b. Ahzar Cenabezi&rsquo;nin &ldquo;Maalim-ul İtre&rdquo; kitabından naklen İmam Rıza aleyhi&rsquo;s-sel&acirc;m &rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin aleyhi&rsquo;s-sel&acirc;m &rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;<strong> Hz. Mehdi (a.s) ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdinde M&uuml;tevatir Oluşu:</strong></p>\n\n<p>\n	&nbsp; Mehdi aleyhi&rsquo;s-sel&acirc;m ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih ve Ehl-i Beyt imamlarının hepsinden Mehdi aleyhi&rsquo;s-sel&acirc;m hakkında hadisler varit olmuştur.</p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet&rsquo;in de Resulullah salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	&nbsp; Hafız Eskalani &ldquo;et-Tehzib&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;Mehdi ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Bunu Suyuti de &ldquo;el-Havi li-l Fetava&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	&nbsp; İbn-i Hacer-i Heysemi, &ldquo;Es Savaik&rdquo;, s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyn-i Acuri ş&ouml;yle der: Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;stefizdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeblenci &ldquo;Nur-ul Ebsar&rdquo;, s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdi&rsquo;nin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan rivayetler m&uuml;tevatirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Mısırlı Şeyh Muhammed-i Hanefi &ldquo;İthaf-u Ehl-il İslam&rdquo; (el yazma) adlı kitabında der ki: &ldquo;Mehdinin zuhur edeceğine dair, Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten naklolunan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed b. Resul Berzenci &ldquo;el-İşaatu li Eşrat-is Sae&rdquo; (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed b. Hasan Esfevi &ldquo;Menakıb-ı Şafii&rdquo; adlı kitabında ş&ouml;yle der: Mehdi ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; Şeyh Muhammed Sabban &ldquo;İs&rsquo;afur Rağıbin s.140&rsquo;da (Mısır bas.) der ki: &ldquo;Mehdi&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih &rsquo;ten ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	&nbsp; S&uuml;veydi &ldquo;Sebaik-uz Zeheb&rdquo; s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, Mehdi ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>','Yeryüzü Asla Hüccetsiz Kalmaz','','publish','closed','open','','yeryuzu-asla-huccetsiz-kalmaz','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2891',0,'post','',0),(2892,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re Mehdi&nbsp; babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem aleyhi&rsquo;s-sel&acirc;m&rsquo;den ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.[1]</p>\n\n<p>\n	&nbsp; Şia mektebi, son peygamber olan Hz. Muhammed Mustafa sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonuncusunun ise on ikinci İmam olan Hz. Mehdi olduğuna ve bu&nbsp; İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<br />\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	&nbsp; Ehl-i Beyt mektebine g&ouml;re ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ismi, k&uuml;nyesi de Resulullah&rsquo;in k&uuml;nyesi olan Hz. Mehdi, Hz. Ali ve Hz. Fatıma&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin&rsquo;in oğlu Hz. Ali Zeyn&uuml;lAbidin&rsquo;in oğlu Hz. Muhammed B&acirc;kır&rsquo;ın oğlu Hz. Cafer Sadık&rsquo;ın oğlu Hz. Musa Kazım&rsquo;ın oğlu Hz. Ali Rıza&rsquo;nın oğlu Hz. Muhammed Taki&rsquo;nin oğlu Hz. Ali Naki&rsquo;nin oğlu Hz. Hasan Askeri&rsquo;nin oğludur. Yani Hz. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m&rsquo;den olan dokuzuncu torunudur.</p>\n\n<h2>\n	<br />\n	Doğum Tarihi</h2>\n\n<p>\n	&nbsp; Merhum Şeyh Mufid (&Ouml;lm. H. 413) &ldquo;el İrşad&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ın ismi ve k&uuml;nyesi de Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere ilahi bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;Vefayat-ul A&rsquo;yan&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	&nbsp; &ldquo;Hz. Mehdi&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;Fusul-&uuml;l Muhimme&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-H&uuml;ccet b. Hasan el-Halis Hicri 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	<br />\n	Doğum Yeri</h2>\n\n<p>\n	&nbsp; İşaret edildiği gibi Hz. Mehdi&nbsp; Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden M&uuml;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;[2]</p>\n\n<p>\n	&nbsp; İmam Hasan Askeri ve babası İmam Ali Naki aleyhi&rsquo;s-selam&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h2>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	&nbsp; Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi.</p>\n\n<p>\n	&nbsp; Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi[3]</p>\n\n<p>\n	&nbsp; Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	<br />\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m Hz. Mehdi&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt&rsquo;e karşı tutumunu incelemek gerekir.</p>\n\n<p>\n	-----------------------------------------</p>\n\n<p>\n	[1] - Merhum Kuleyni &ldquo;Usul-i Kafi&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam bir arada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; diye buyurdu. &ldquo;Usul-i Kafi&rdquo;, c. 1, s. 178.</p>\n\n<p>\n	[2] - Himevi, &ldquo;Mu&rsquo;cem-ul Buldan&rdquo; ve İbn-i Esir, &ldquo;el-Kamil&rdquo;.</p>\n\n<p>\n	[3] - Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo;, s. 425.</p>','Hz. Mehdi (a.s)’ın Doğumu','','publish','closed','open','','hz-mehdi-a-sin-dogumu','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2892',0,'post','',0),(2893,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	Peygamberimiz (sav)&rsquo;in bir&ccedil;ok hadisinde, Hz. Mehdi&rsquo;nin &ccedil;eşitli &ouml;zellikleri tarif edilmiştir. Bu hadisler doğrultusunda inceleyeceğimiz Hz. Mehdi&rsquo;nin manevi &ouml;zellikleri, ahir zamanın bu b&uuml;y&uuml;k şahsını tanıyabilmek i&ccedil;in &ouml;nemli birer yol g&ouml;sterici niteliğindedir.</p>\n\n<p>\n	<strong>&nbsp; Allah&rsquo;tan &Ccedil;ok Korkması</strong></p>\n\n<p>\n	&nbsp; Bir insan Allah korkusunu ne kadar fazla hissederse, o kadar Allah&rsquo;a yakınlaşır. G&uuml;&ccedil;l&uuml; bir Allah korkusu, beraberinde Y&uuml;ce Allah&rsquo;a duyulan bağlılığı ve sevgiyi de getirir. Peygamber Efendimiz (sav)&rsquo;in hadislerinde belirtildiği gibi, Hz. Mehdi&rsquo;nin sahip olduğu Allah korkusu son derece g&uuml;&ccedil;l&uuml;d&uuml;r:</p>\n\n<p>\n	Mehdi, gerges kuşunun kanadı ile titremesi gibi Allah&rsquo;tan &ccedil;ok korkan bir kimsedir. (Celaleddin Suyuti&rsquo;nin Tasnifinden Hadisler, Ahir Zaman Mehdisi&rsquo;nin Alametleri (Kitab&uuml;l Burhan fi Alametil Mehdiyyil Muntazar), s. 23, Terc&uuml;me: M&uuml;şerref G&ouml;zc&uuml;. Kahraman Neşriyet`Kitabevi-İstanbul.</p>\n\n<p>\n	<strong>&nbsp; G&uuml;zel Ahlaklı Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah tarih boyunca pek &ccedil;ok el&ccedil;i g&ouml;ndermiştir. Kuran ayetlerinde, el&ccedil;ilerin g&uuml;zel ahlaklı oldukları haber verilmiştir. Kuran&rsquo;ın &ldquo;Ş&uuml;phesiz sen &uuml;st&uuml;n ve pek y&uuml;ce bir ahlak &uuml;zerindesin.&rdquo; (Kalem Suresi, 4) ayetiyle, Peygamberimiz Hz. Muhammed (sav)&rsquo;in &uuml;st&uuml;n bir ahlaka sahip olduğu bildirilmiştir. Hadislerde haber verildiği &uuml;zere, Allah&rsquo;ın kutlu bir el&ccedil;isi olan Hz. Mehdi&rsquo;de bu &ouml;zelliğe sahiptir.</p>\n\n<p>\n	&nbsp; Mehdi Allah&rsquo;a karşı son derece boyun eğicidir. Ahlak bakımından Peygamber&rsquo;e benzer. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	&nbsp; Ahlakı benim ahlakım olan bir evladım &ccedil;ıkacak. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 21)</p>\n\n<p>\n	&nbsp;<strong> M&uuml;cadeleci Olması</strong></p>\n\n<p>\n	&nbsp; Peygamber Efendimiz (sav)&rsquo;in hadislerinde bildirildiğine g&ouml;re, Hz. Mehdi de hem &uuml;st&uuml;n ahlakıyla, hem de g&uuml;&ccedil;l&uuml;, m&uuml;cadeleci karakteriyle t&uuml;m inananlara &ouml;rnek olacaktır:</p>\n\n<p>\n	&nbsp; Mehdi işi sıkı tutacak. (Kıyamet Alametleri, Berzenci, s. 175)</p>\n\n<p>\n	Mehdi hesabını &ccedil;ok seri bir şekilde g&ouml;recek ve vaadinden d&ouml;nmeyecektir. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 24)</p>\n\n<p>\n	&nbsp; Mehdi Doğu tarafından &ccedil;ıkacak. Karşısına dağlar bile dikilse onları ezip ge&ccedil;ecek, o dağlarda kendisine yol bulacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 39)</p>\n\n<p>\n	Hamiyeti İslamiyesi (Allah&rsquo;ın Sınırlarına Olan Titizliği ve Koruyuculuğu)</p>\n\n<p>\n	İslam&rsquo;ın aleyhine s&ouml;ylenecek bir s&ouml;z bile, ona ağır gelir.</p>\n\n<p>\n	(İbn Hacer El Mekki; &ldquo;El-Kavl&uuml;&rsquo;l Muhtasar fi Alamatil Mehdiyy-il Muntazar&rdquo;, s. 15-75)</p>\n\n<p>\n	&nbsp;<strong>&nbsp; Zamanın En Hayırlısı Olması</strong></p>\n\n<p>\n	Mehdi ortaya &ccedil;ıktığı d&ouml;nemde karışıklık i&ccedil;inde olan d&uuml;nya, onun vesilesiyle aydınlık bir &ccedil;ağ yaşamaya başlayacaktır. B&ouml;ylelikle onun vesilesiyle bir&ccedil;ok hayır ger&ccedil;ekleşecektir. Peygamberimiz (sav)&rsquo;in hadislerinde Hz.&nbsp;Mehdi i&ccedil;in devrinin en hayırlısı olduğu haber verilmektedir:</p>\n\n<p>\n	&nbsp; Muhammed &uuml;mmetinin en hayırlısı ve sizin zorlukları gideren veliniz olan kimseye katılın. O Mehdi&rsquo;dir.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 57)</p>\n\n<p>\n	Devrinde yery&uuml;z&uuml;n&uuml;n en hayırlısı kendisi olacaktır.</p>\n\n<p>\n	(El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 27)</p>\n\n<p>\n	Mehdi (zamanındaki) insanların en hayırlısıdır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 58)</p>\n\n<p>\n	&ldquo;Mehdi insanların en hayırlısıdır.&rdquo; (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Adaletli Davranır</strong></p>\n\n<p>\n	&nbsp; Ebu Ca&rsquo;fer Muhammed b. Ali demiştir ki:</p>\n\n<p>\n	&ldquo;Bizim Ehl-i Beytimizden Mehdi ortaya &ccedil;ıktığı zaman, malları eşit olarak paylaştırır. Halka adaletli davranır. Kim ona itaat ederse, Allah (c.c.)&rsquo;a itaat etmiş olur. O, Mehdi diye isimlendirilmiştir. &Ccedil;&uuml;nk&uuml; O, gizli (bilinmeyen) bir işe rehberlik edecektir.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdi&rsquo;si &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	&nbsp; Yery&uuml;z&uuml; daha &ouml;nce zul&uuml;m ve haksızlıkla dolu olduğu gibi Mehdi tarafından adalet ve doğrulukla doldurulacaktır. (Ali Bin Sultan Muhammed el Kari &ldquo;Risalet&uuml;l Meşreb el Verdi fi Mezhebi&rsquo;l Mehdi&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Herkes Tarafından &Ccedil;ok Sevilmesi</strong></p>\n\n<p>\n	&nbsp; M&uuml;minlerin bir kimseyi sevmede g&ouml;zettikleri &ouml;l&ccedil;&uuml;, o kişinin Allah&rsquo;a olan yakınlığı, sevgisi, korkusu ve bağlılığıdır. Bu nedenle, Rabbimiz&rsquo;in sıfatları en &ccedil;ok kimde tecelli ediyorsa, m&uuml;minler tarafından en &ccedil;ok sevilen, saygı duyulan kişi o olur. Nitekim, Allah&rsquo;ın el&ccedil;ileri, Y&uuml;ce Allah&rsquo;ın sıfatlarının en fazla tecelli ettiği, takvaca en &uuml;st&uuml;n ahlakı g&ouml;steren kişiler olmuştur. Peygamberimiz (sav), ahir zamanda Hz. Mehdi&rsquo;nin, d&ouml;nemin en sevilen şahsı olacağına işaret etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) b&uuml;t&uuml;n insanların kalplerini onun (Mehdi&rsquo;nin) muhabbetiyle dolduracaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 42)</p>\n\n<p>\n	&nbsp; &Uuml;mmet-i Muhammed&rsquo;den memnun olmadık hi&ccedil;bir fert kalmayacaktır. (Kıyamet Alametleri, Berzenci, s. 163)</p>\n\n<p>\n	Ebu Abdullah Nuaym b. Hammad, Abdullah b. Mes&rsquo;ud&rsquo;dan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&nbsp; Allah (c.c.) Onun muhabbetini insanların kalplerine yerleştirecektir. B&ouml;ylece onlar, g&uuml;nd&uuml;zleri arslan kesilen ve geceleri de ibadetle ge&ccedil;iren bir toplum olacaklar. (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; Onun hilafetinden yer ve g&ouml;k ehli, hatta havadaki kuşlar bile razı olacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 29)</p>\n\n<p>\n	&nbsp; <strong>Tebliğ G&uuml;c&uuml; (İrşad)</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin tebliğ g&uuml;c&uuml;yle ilgili aşağıdaki hadisler, g&ouml;r&uuml;nen manalarının dışında farklı şekillerde yorumlanmaktadır. Bu yorumlardan biri şu şekilde olabilir: Hz. Mehdi &ldquo;kuru bir ağa&ccedil;&rdquo;a benzetilen bir insana y&ouml;nelmesiyle ve onun hidayetine vesile olmasıyla; &ouml;nceleri aynı kuru bir ağa&ccedil; gibi etrafına faydalı olamayan bu insanı, bu kez yeşillenmiş ve meyve vermiş bir ağa&ccedil; gibi etrafına, yani devletine, milletine, dinine ve b&uuml;t&uuml;n insanlığa faydalı hale getirecektir.</p>\n\n<p>\n	&nbsp; Hz. Mehdi, kuru bir ağacı diktiğinde de ağa&ccedil; hemen yeşillenip yapraklanacaktır. (El-Kavlu&rsquo;l Muhtasar Fi Alamet-il Mehdiyy-il Muntazar, s. 43)</p>\n\n<p>\n	&nbsp; O (Mehdi) kuru bir kamış ağacını kuru bir yere dikecek, anında yeşillenip yaprak verecek. (Kıyamet Alametleri, Berzenci, s. 165)</p>\n\n<p>\n	&nbsp; Aşağıdaki hadiste de benzer bir şekilde; &ouml;nceleri cahil, cimri ve korkak olan bir insanın, ahir zamanın b&uuml;y&uuml;k m&uuml;rşidi (doğru yolu g&ouml;steren kişisi) Hz. Mehdi&rsquo;nin tebliği ve eğitimiyle bilgili, c&ouml;mert ve cesur bir hale geleceği; adeta &ouml;nceleri kuru ve faydasız olan bir ağacın yeşerip yaprak vermesi gibi şahsiyetini değiştireceği bildirilmektedir:</p>\n\n<p>\n	&nbsp; Asrında cahil, cimri ve korkak olan bir adam hemen alim, c&ouml;mert ve cesur olacak. (Kıyamet Alametleri, Berzenci, s. 186)</p>\n\n<p>\n	<strong>&nbsp;Zalimlere Karşı Hakkı M&uuml;dafa Eder</strong></p>\n\n<p>\n	&nbsp; Hafız Ebu Abdullah Nuaym b. Hammad &ldquo;Fiten&rdquo; kitabında, Cafer b. Yesar Es-sami&rsquo;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Mehdi zalime karşı hakkı m&uuml;dafa edecektir. Hatta (zalim) bir insanın azı dişinde olan (haksız bir lokmayı) bile ondan &ccedil;ekip alacak ve sahibine iade edecektir.</p>\n\n<p>\n	(En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal)</p>\n\n<p>\n	&nbsp;<strong> Hikmeti Ve Anlayış G&uuml;c&uuml;</strong></p>\n\n<p>\n	&nbsp; Hadislerde, Hz. Mehdi&rsquo;nin Allah tarafından kendisine verilmiş &ouml;zel bir g&uuml;ce sahip olduğu bildirilmektedir:</p>\n\n<p>\n	O, kimsenin bilemediği gizli bir g&uuml;c&uuml;n sahibi olduğu i&ccedil;in kendisine Mehdi denilmiştir.</p>\n\n<p>\n	(Ahir zaman Mehdisinin Alametleri, M&uuml;ellif: Ali Bin H&uuml;sameddin El Muttaki, Kahraman Neşriyat. S. 77)</p>\n\n<p>\n	&nbsp; B&uuml;y&uuml;k İslam alimlerinden Muhyiddin Arabi, eserlerinde Hz. Mehdi&rsquo;nin dikkat &ccedil;eken başlıca 9 &ouml;zelliğini şu şekilde belirtmektedir:</p>\n\n<p>\n	1. Basiret sahibi olması</p>\n\n<p>\n	2. Kutsal kitabı anlaması</p>\n\n<p>\n	3. Ayetlerin manasını bilmesi</p>\n\n<p>\n	4. Tayin edeceği kimselerin hal ve hareketlerini bilmesi</p>\n\n<p>\n	5. &Ouml;fkelendiğinde bile merhamet ve adaletten ayrılmaması</p>\n\n<p>\n	6. Varlıkların sınıflarını bilmesi</p>\n\n<p>\n	7. İşlerin girift taraflarını bilmesi</p>\n\n<p>\n	8. İnsanların ihtiyacını iyi anlaması</p>\n\n<p>\n	9. Bilhassa kendi zamanında ihtiya&ccedil; hissedilen gaibi ilimlere vukufu bulunması (bilmesi) gaibi (gizli, g&ouml;r&uuml;nmeyen) ilimlerden haberdar olması.</p>\n\n<p>\n	<strong>&nbsp; Kutsal Emanetlerle &Ccedil;ıkması</strong></p>\n\n<p>\n	&nbsp; Pek &ccedil;ok hadiste, Hz. Mehdi&rsquo;nin kutsal emanetlerin bulunduğu yerden &ccedil;ıkacağı ve bunları a&ccedil;an ilk kişi olacağı haber verilmektedir. Bu hadislerden biri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir; &ldquo;Mehdi, Mekke&rsquo;de Peygamberimiz&rsquo;in sancağı, g&ouml;mleği, kılıcı, işaretleri, nuru ve g&uuml;zel ifadesiyle yatsı vaktinde &ccedil;ıkar. (Ali b. Sultan Muhammed el-Kari el-Hanefi &ldquo;Risalet&uuml;l Meşreb elverdi fi mezhebil Mehdi)</p>\n\n<p>\n	&nbsp; Peygamber (sav)&rsquo;in softan bayrağı ile &ccedil;ıkacaktır. O bayrak d&ouml;rt k&ouml;şeli olup dikişsizdir ve rengi siyahtır. O&rsquo;nda bir hicr (hale) bulunur. O Resulullah (sav)&rsquo;in vefatından beri a&ccedil;ılmamış olup Mehdi &ccedil;ıkınca a&ccedil;ılacaktır. (Ahir Zaman Mehdisinin Alametleri, Ali Bin H&uuml;samettin El Muttaki, s. 22)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi&rsquo;nin G&ouml;zetlenmesi -Takip Edilmesi-</strong></p>\n\n<p>\n	&nbsp; Deccal &ccedil;ıkınca, ona karşı m&uuml;minlerden bir şahıs (Mehdi) y&ouml;nelir. Derken o m&uuml;min kimseye bir&ccedil;ok silahlılar, Deccal&rsquo;in merkezlerde g&ouml;zetleme yapan silahlıları karşı &ccedil;ıkarlar. (Mehdilik ve İmamiye s. 37, Sahih-i M&uuml;slim, c. 11/s. 393&rsquo;den nakil)</p>\n\n<p>\n	&nbsp; Hadisin başlangıcında Hz. Mehdi&rsquo;nin Deccal&rsquo;in taraftarları tarafından g&ouml;zetlendiği ve takip edildiği bildirilmektedir. &Ouml;nceki devirlerde de, Allah yolunda m&uuml;cadelede bulunmuş bazı peygamberlerin de benzer şekilde g&ouml;zetlendiğini, b&ouml;ylece kontrol altında tutulmak istendiğini Kuran&rsquo;dan &ouml;ğrenmekteyiz:</p>\n\n<p>\n	&ldquo;O, kendisinde delilik bulunan bir adamdan başkası değildir, onu belli bir s&uuml;re g&ouml;zetleyin.&rdquo; (M&uuml;minun Suresi, 25)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; Sıkıntı Ve Zorluklarla Karşılaşması</strong></p>\n\n<p>\n	&nbsp; Din ahlakından uzak yaşayan kavimleri uyarmak ve onları doğru yola davet etmek i&ccedil;in g&ouml;nderilen el&ccedil;ilerin bir&ccedil;oğu, g&ouml;nderildikleri kavimler tarafından yalanlanmış ve onların &ccedil;eşitli itham ve iftiralarına maruz kalmışlardır. Ehl-i Beyt&rsquo;ten (Peygamberimiz (sav)&rsquo;in soyundan) gelecek olan Hz. Mehdi&rsquo;nin de bu gibi eziyet ve sıkıntılarla karşılaşacağı hadislerde haber verilmiştir. (En doğrusunu Allah bilir.)</p>\n\n<p>\n	&nbsp; Resulullah (sav) ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&nbsp; Mehdi, bizden, Ehl-i Beyt&rsquo;tendir. Biz &ouml;yle bir ev halkıyız ki Allah bizim i&ccedil;in ahireti d&uuml;nyaya tercih etmiştir. Benim Ehl-i Beytim muhakkak benden sonra bela, ka&ccedil;ırılma ve s&uuml;rg&uuml;ne uğrayacaktır. Benden sonra Ehl-i Beytim bela ve mihnetlerle (eziyet ve sıkıntılarla) karşılaşacaklar ve tarda maruz kalacaklardır. (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 14)</p>\n\n<p>\n	&nbsp;Mehdi, Resulullah&rsquo;ın bayrağı ile, insanların başlarına bela &uuml;zerine bela yağdığı ve &ccedil;ıkışından &uuml;mit kesildiği bir sırada &ccedil;ıkar. İki rekat namaz kılar. Namazdan d&ouml;n&uuml;nce ş&ouml;yle der: &ldquo;Ey insanlar! &Uuml;mmet-i Muhammed ve bilhassa onun Ehl-i Beyt&rsquo;i &ccedil;ok belalar g&ouml;rd&uuml;.&rdquo; (Kitab-&uuml;l Burhan Fi Alamet-il Mehdiyy-il Ahir Zaman, s. 55).</p>\n\n<p>\n	Dininde kavi, g&uuml;&ccedil;l&uuml; olanın başına gelecek belalar b&uuml;y&uuml;k olur. (İbni Hibban)</p>\n\n<p>\n	<strong>&nbsp; Hz. Mehdi Hakkında Olumsuz Propaganda Yapılması</strong></p>\n\n<p>\n	&nbsp; İslam d&uuml;şmanı olan Deccal&rsquo;in taraftarları, yazılı ve s&ouml;zl&uuml; yayın organlarıyla Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leyecekler, halkın nazarında onun itibarını sarsmaya &ccedil;alışacaklardır. Bu konuya bir hadiste ş&ouml;yle işaret edilmektedir:</p>\n\n<p>\n	&nbsp; M&uuml;min şahıs (Mehdi) Deccal&rsquo;ı g&ouml;r&uuml;nce: &ldquo;Ey insanlar! Resulullah&rsquo;ın zikrettiği Deccal işte budur&rdquo; der. Deccal hemen onunla ilgili emrini verir de o zat karnı &uuml;zerine uzatılır ve arkasından: &ldquo;Onu alın da yaralayın!&rdquo; der. Artık o zatın sırtı ve karnı d&ouml;ve d&ouml;ve genişletilir. Bu sefer onu iki eli ve iki ayağı ile yakalar da fırlatır atar. İnsanlar Deccal&rsquo;in onu bir ateş i&ccedil;ine attığını sanırlar. Halbuki o bir cennet i&ccedil;ine atılmıştır. (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu, s. 40)</p>\n\n<p>\n	&nbsp; Hadiste Mehdi&rsquo;nin &ldquo;sırtı ve karnından d&ouml;v&uuml;le d&ouml;v&uuml;le genişletilmesi&rdquo; m&uuml;teşabih olarak (benzetme yapılarak) s&ouml;ylenmiştir. Kitabın yazarı bu b&ouml;l&uuml;m i&ccedil;in &ldquo;Mehdi&rsquo;nin &uuml;n&uuml;, durmadan etrafa ilan edilip yayılmaktadır&rdquo; demektedir. Fakat bunu Deccal taraftarları yapacağı i&ccedil;in, bu propagandanın Hz. Mehdi&rsquo;yi k&ouml;t&uuml;leme şeklinde olacağı s&ouml;ylenebilir. Ancak, ilk bakışta olumsuz gibi g&ouml;r&uuml;nse de, bunlar Hz. Mehdi&rsquo;nin tanınmasına ve İslam ahlakının yayılmasına vesile olacaktır.</p>\n\n<p>\n	&nbsp; <strong>Meleklerin Yardımıyla Desteklenmesi</strong></p>\n\n<p>\n	&nbsp; Peygamber kıssalarının bir&ccedil;oğunda, din ahlakını tebliğ ederlerken veya zor bir durumla karşılaştıklarında el&ccedil;ilerin hep Allah&rsquo;tan gelen yardımla desteklendikleri g&ouml;r&uuml;lmektedir. Bu yardım; peygamberlere o an vahiy gelmesi, olağan&uuml;st&uuml; doğa olaylarının meydana gelmesi gibi &ccedil;eşitli şekillerde olabildiği gibi, melekler yardımıyla da ger&ccedil;ekleşmiştir. Peygamber Efendimiz (sav)&rsquo;in bir hadisinde, Allah&rsquo;ın Hz. Mehdi&rsquo;ye de melekler aracılığıyla yardım edeceği haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;Allah (c.c) ona (Mehdi&rsquo;ye) &uuml;&ccedil; melekle imdad eyleyecektir. Onlar, (Mehdi&rsquo;ye) muhalefet edenlerin y&uuml;zlerine ve arkalarına vuracaklardır.&rdquo; (Ikdu&rsquo;d D&uuml;rer, s. 12)</p>\n\n<p>\n	<strong>&nbsp; Kimseye Tenezz&uuml;l Etmemesi</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;daki peygamber kıssalarını incelediğimizde, peygamberlerin her durumda Allah&rsquo;a d&ouml;n&uuml;p y&ouml;neldiklerini g&ouml;rmekteyiz. El&ccedil;ilerin Allah&rsquo;a olan i&ccedil;ten bağlılıklarını, O&rsquo;na duydukları sevgi ve korkuyu da yine Kuran ayetlerinden &ouml;ğrenmekteyiz. Aşağıdaki hadiste de vurgulandığı &uuml;zere, Hz. Mehdi&rsquo;de de bu &ouml;zellik g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;Mehdi bizden, Ehl-i Beyt&rsquo;tendir. O, benim &uuml;mmetimden, tenezz&uuml;l etmeyen (Allah&rsquo;tan başka hi&ccedil;bir varlığa minnet duymayan) bir şahıstır.&rdquo; (Suyuti, el-havi, 2/24)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>&nbsp; G&ouml;zden Uzak Olması</strong></p>\n\n<p>\n	&nbsp; Naim bin Hammad, Ebu Cafer&rsquo;den ş&ouml;yle rivayet etmiştir;</p>\n\n<p>\n	Geceleri ibadetle meşgul olup, g&uuml;nd&uuml;zleri gizli olacak.</p>\n\n<p>\n	(Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	&nbsp; <strong>Helalleri ve Haramları Bilmesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi &uuml;st&uuml;n ahlak sahibi olması ve g&uuml;&ccedil;l&uuml; Allah korkusu nedeniyle Y&uuml;ce Allah&rsquo;ın sınırlarını, helal ve haramları &ccedil;ok iyi bilmektedir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;ya soruldu: &ldquo;Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;G&ouml;n&uuml;l rahatlığı ve vakar sahibi oluşu ile, helal ve haramı &ccedil;ok iyi bilmesi ile tanınır.&rdquo;</p>\n\n<p>\n	(Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Her Sorumluluğu &Uuml;st&uuml;ne Alması</strong></p>\n\n<p>\n	&nbsp; Her g&ouml;revi &uuml;zerine alır ve zayıfa, d&uuml;şk&uuml;ne yardım eder.</p>\n\n<p>\n	(M. Muhyiddin Arabi &ldquo;Futuhat-El Mekkiye&rdquo;, 366. bab, c. 3, s. 327- 328)</p>\n\n<p>\n	<strong>&nbsp; Yoksullara Karşı Merhametli Olması</strong></p>\n\n<p>\n	&nbsp; Kuran&rsquo;da yer alan pek &ccedil;ok ayetin sonunda Allah&rsquo;ın sonsuz merhameti hatırlatılmaktadır. Ayrıca Kuran&rsquo;da, iman edenlere &lsquo;merhameti birbirlerine tavsiye edenlerden olmaları&rsquo; (Beled Suresi, 17) emredilir.</p>\n\n<p>\n	&nbsp; Y&uuml;ce Rabbimiz&rsquo;in &ldquo;Erhamurrahimin&rdquo; (Merhamet Edenlerin En Merhametlisi) sıfatı, t&uuml;m peygamberler ve m&uuml;minler &uuml;zerinde tecelli eder. Bir hadiste Hz. Mehdi&rsquo;nin de son derece merhametli olduğu haber verilmiştir:</p>\n\n<p>\n	&nbsp; &ldquo;&Ccedil;alışanlar &uuml;zerine disiplinli olması, malı c&ouml;mert&ccedil;e vermesi ve yoksullara karşı &ccedil;ok merhametli olması, Mehdi&rsquo;nin alametlerindendir.&rdquo;</p>\n\n<p>\n	&nbsp; (Ebu Nuaym tahric etmiştir.) Meri&rsquo;y B. Yusuf B. Ebubekir B. Ahmed B. Yusuf El Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fi&rsquo;l İmam El Mehdi El Muntazır&rdquo; Beklenen Mehdi Hakkında İslam Alimlerinin G&ouml;r&uuml;şleri, s. 133, 26 nolu dipnot, K&ouml;pr&uuml; Yayınları)</p>\n\n<p>\n	&nbsp; Mehdi&rsquo;nin alameti, &ccedil;alışanları &uuml;zerine disiplinli olması, mal konusunda c&ouml;mert olması, mazlumlara karşı da &ccedil;ok merhametli olmasıdır.&rdquo;</p>\n\n<p>\n	&nbsp; (Ukayli &ldquo;En-Necmu&rsquo;s-sakıb fi Beyanı Enne&rsquo;l Mehdi min Evladı Ali b. Ebi Talib Ale&rsquo;t-Temam ve&rsquo;l kamal&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; İki Defa Kaybolması</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav)&rsquo;in hadislerinde, Hz. Mehdi&rsquo;nin iki defa kaybolacağı şu şekilde ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Bu işi yapacak olanın (yani Mehdi&rsquo;nin) iki gaybeti (kaybolması, gizlenmesi) vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.&rdquo; (&ldquo;El-Saa Fi Eşrat-is Saa&rdquo; s. 93 (Mısır baskısı.)</p>\n\n<p>\n	<strong>&nbsp; İhtiyacını Bildirmemesi</strong></p>\n\n<p>\n	&nbsp; Hz. Mehdi&rsquo;nin en &ouml;nemli &ouml;zelliklerinden biri de ihtiyacını bildirmemesidir:</p>\n\n<p>\n	&nbsp; Hz. H&uuml;seyin (r.a.)&rsquo;a soruldu:</p>\n\n<p>\n	&ldquo; Mehdi hangi alametlerle bilinir?&rdquo; Ş&ouml;yle cevap verdi : &ldquo;. İnsanlar ona muhta&ccedil; olurlar. O, ise insanlara ihtiyacını bildirmez.&rdquo; (Mer&rsquo;iy b. Yusuf b. Ebi bekir b. Ahmet b. Yusuf el-Makdisi &ldquo;Feraidu Fevaidi&rsquo;l Fikr Fi&rsquo;l İmam El-Mehdi El-Muntazar&rdquo;)</p>\n\n<p>\n	<strong>&nbsp; Cifr (Ebced) İlmini Bilmesi</strong></p>\n\n<p>\n	&nbsp; Bazıları dediler ki, bu kitabı kemal-i vukuf (olgunluğa ulaşmış) ahir zamanda hurucu muntazar Hz. Mehdi&rsquo;nin (&ccedil;ıkışı beklenen Hz. Mehdi&rsquo;nin) hurucuna mevkuftur ki, (&ccedil;ıkışına atfedilmiştir ki) onlar cifr ilmine vakıf ve sırlarına arif olurlar (bilirler.) Kitab-ı enbiyayı salifeden dahi bu ilim varid olmuştur. (Bu ilim, ge&ccedil;miş peygamberlere verilen kitaplardan ulaşmış bir ilimdir.) (Mehdilik ve İmamiye, İbrahim S&uuml;leymanoğlu s. 252)</p>\n\n<p>\n	&nbsp; <strong>&Ouml;rnek Ahlaka Sahip Olması</strong></p>\n\n<p>\n	&nbsp; Y&uuml;ce Allah her devirde insanlara uyarıcı g&ouml;ndermiş, bu el&ccedil;iler hak dini insanlara tebliğ vazifesiyle g&ouml;revlendirilmişlerdir. Ancak tebliğleri din ahlakını yalnızca anlatmakla sınırlı kalmamış, hal ve tavırlarıyla da insanlara &ouml;rnek olmuşlardır. Bir hadiste, Hz. Mehdi&rsquo;nin &ouml;rnek ahlakı ş&ouml;yle bildirilmiştir:</p>\n\n<p>\n	İlahi feyz (Allah&rsquo;ın ilham ettiği &uuml;st&uuml;n faziletler) ona ulaşır. Dini ilimleri ve &ouml;rnek ahlakı telakki eder. (Allah&rsquo;tan alır.)</p>\n\n<p>\n	(Konavi Risalet-&uuml;l Mehdi, s. 161 B)</p>\n\n<p>\n	<strong>&nbsp; SONU&Ccedil;</strong></p>\n\n<p>\n	&nbsp; Peygamberimiz (sav), incelediğimiz bu hadislerinde Hz. Mehdi&rsquo;nin ahlaki &ouml;zellikleri hakkında pek &ccedil;ok tanıtıcı bilgi vermiştir. Hz. Mehdi&rsquo;nin ahlakının, kendi ahlakına benzediğini bildirmiş, onun Allah korkusunu ve g&uuml;zel ahlakını &ouml;vm&uuml;şt&uuml;r. Peygamber Efendimiz (sav) Hz. Mehdi&rsquo;nin, insanların d&uuml;nyada ve ahiretteki kurtuluşlarına vesile olacak &ccedil;ok kıymetli bir kimse olduğunu belirtmiş ve ortaya &ccedil;ıktığında, insanların &ldquo;kar &uuml;zerinde s&uuml;r&uuml;nerek de olsa ona uymalarını&rdquo; bildirmiştir:</p>\n\n<p>\n	&nbsp; İbni Ebi Şeybe ve Naim b. Hammad Fiten isimli eserde, İbni Mace ve Ebu Naim ise İbni Mes&rsquo;ud&rsquo;dan tahric ettiler.</p>\n\n<p>\n	&nbsp; O dedi ki: . O (Mehdi) arza sahib olur ve kendisinden &ouml;nce baskı ve zul&uuml;mle dolu olan arzı adaletle doldurur. Sizden O&rsquo;na kim yetişirse, kar &uuml;zerinde s&uuml;r&uuml;nerek dahi olsa gelsin, O&rsquo;na katılsın. Zira O Mehdi&rsquo;dir. (Ahir zaman Mehdisinin Alametleri, Celalettin Suyuti, sf. 14)</p>\n\n<p>\n	&nbsp; İ&ccedil;inde bulunduğumuz d&ouml;nem bin d&ouml;rt y&uuml;z senedir beklenen, Peygamberimiz (sav)&rsquo;in m&uuml;jdelediği bu tarihi olayın ger&ccedil;ekleşmesinin yaklaştığı d&ouml;nemdir. Bu ger&ccedil;eğin şuurunda olan ve Hz. Mehdi ortaya &ccedil;ıktığında onun yanında olma şerefine erişmek isteyen t&uuml;m M&uuml;sl&uuml;manlar yazı boyunca anlatılan, Peygamberimiz (sav)&rsquo;in hadislerinde verdiği bilgileri dikkatlice okumalı, bu m&uuml;barek şahsı doğru bir şekilde tanıyabilmek i&ccedil;in t&uuml;m sebeplere sarılmalıdırlar. Zira bu bilgilerin dikkatlice araştırılıp incelenmesi, bu kutlu şahsın tanınabilmesinde Allah&rsquo;ın izniyle &ouml;nemli bir yol g&ouml;sterici olacaktır.</p>\n\n<p>\n	Hi&ccedil; kuşkusuz ki İslam dininin aslına d&ouml;nmesine ve Kuran ahlakının t&uuml;m yery&uuml;z&uuml;ne hakim olmasına vesile olacak, M&uuml;sl&uuml;manlar arasında b&uuml;y&uuml;k bir birlik sağlayacak b&ouml;ylesine kutlu bir zata zemin hazırlamak ve ona yardımcı olmak M&uuml;sl&uuml;manların &ouml;nemli bir sorumluluğudur. Hz. Mehdi gibi m&uuml;barek bir şahsın yakınlarından olabilmek, ona destek olabilmek, t&uuml;m insanlara y&ouml;nelik hayırlı faaliyetlerinde ona yardımcı olabilmek t&uuml;m inananlar i&ccedil;in b&uuml;y&uuml;k bir nimet ve şereftir.</p>','İmam Mehdi\'nin Manevi Özellikleri','','publish','closed','open','','imam-mehdinin-manevi-ozellikleri','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2893',0,'post','',0),(2894,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp;Hz. İmam Mehdi (a.s)&rsquo;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştan başa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam Mehdi (a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: &ldquo;Kim boynunda biat olmadan (başka bir hadiste ise) -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&rdquo;[1] hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	&nbsp;&nbsp; Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	&nbsp;&nbsp; Nitekim Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&rdquo; [2] ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp;&nbsp; Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&rsquo;nin, ayette ge&ccedil;en &ldquo;imamlar&rdquo;dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&rsquo;ın da; &ldquo;Ayette ge&ccedil;en &lsquo;imamlar&rsquo;dan maksat, her asrın imamıdır.&rdquo; buyurduğunu kaydetmiş, sonra da Hz. Ali&rsquo;nin Allah Resul&uuml;&rsquo;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&rsquo;in takip&ccedil;ilerini getirin, Musa&rsquo;nin takip&ccedil;ilerini getirin, İsa&rsquo;nın takip&ccedil;ilerini getirin ve Muhammed&rsquo;in takip&ccedil;ilerini getirin.&rsquo; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&rsquo; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&rdquo; [3]</p>\n\n<p>\n	&nbsp;&nbsp; Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&rsquo;nın; &ldquo;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&rdquo; [4] ayetidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&rsquo;den naklen der ki: &ldquo;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir.&rdquo;[5]</p>\n\n<p>\n	&nbsp;&nbsp; Fahr-i Raz&icirc;, Allah Teal&acirc;&rsquo;nın; &ldquo;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz.&rdquo;[6] ayetinin tefsirinde de der ki: &ldquo;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&rsquo;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&rsquo;nın; &ldquo;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir.&rdquo;[7] ayetinin mucibince Resul&rsquo;&uuml;n kendisidir. Allah Resul&uuml;&rsquo;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&rsquo;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur.&rdquo; [8]</p>\n\n<p>\n	&nbsp;&nbsp; Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; &ldquo;Zamanının imamını tanımadan veya boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&rdquo; buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&rsquo;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	&nbsp;&nbsp; Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&rsquo;n&uuml;n; &ldquo;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&rdquo;[9], &ldquo;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&rdquo;[10], &ldquo;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&rdquo;[11], &ldquo;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&rsquo;nın havar&icirc;leri gibi, on ikidir.&rdquo;[12],&ldquo;Benden sonra Ehl-i Beyt&rsquo;imden on iki imam gelecektir.&rdquo;[13],&ldquo;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da Kaim&rsquo;dir.&rdquo;[14] gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&rsquo;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	&nbsp;&nbsp; Ama ne var ki, Allah Resul&uuml;&rsquo;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&rsquo;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&rsquo;nın sonuncusu olan on ikinci imam Hz. Mehdi (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&rsquo;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&rsquo;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp; Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&rsquo;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. Mehdi (a.s)&rsquo;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&rsquo;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- &ldquo;Mehdi&rsquo;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&rsquo;e indirileni ink&acirc;r etmiştir.&rdquo;</p>\n\n<p>\n	2- &ldquo;.Mehdi&rsquo;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur.&rdquo;[15]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Mehdi&rsquo;yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; Mehdi&rsquo;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&rsquo;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&rsquo;an-ı Kerim&rsquo;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&rsquo;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. Mehdi (a.s)&rsquo;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&rsquo;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &ldquo;İnk&acirc;r eden şahıs, Mehdi&rsquo;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&rdquo;[16]</p>\n\n<p>\n	&nbsp;&nbsp; İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz. Mehdi (a.s)&rsquo;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. Mehdi (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&rsquo;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&rsquo;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&rsquo;in yazdığı el-İmam&rsquo;ul-Mehdi kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz. Mehdi (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.[17]</p>\n\n<p>\n	--------------------------------------------------</p>\n\n<p>\n	[1] - Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n\n<p>\n	[2] - İsra/71,72.</p>\n\n<p>\n	[3] - Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n\n<p>\n	[4] - A&rsquo;raf/181.</p>\n\n<p>\n	[5] - Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n\n<p>\n	[6] - Nahl/89.</p>\n\n<p>\n	[7] - Bakara/143.</p>\n\n<p>\n	[8] - Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n\n<p>\n	[9] - Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n\n<p>\n	[10] - Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n\n<p>\n	[11] - el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n\n<p>\n	[12] - Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[13] - Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n\n<p>\n	[14] - Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n\n<p>\n	[15] - Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-Mehdiyy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-Mehdi, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati Mehdiyy-i Ahir-iz-Zaman, 12.bab.</p>\n\n<p>\n	[16] - el-Burhan fi Alamet&rsquo;il-Mehdiyyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n\n<p>\n	[17] - &ldquo;el-İmam&rsquo;ul-Mehdi&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;Nevid-i Emn ve Eman&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>','Hz. Mehdi (a.s)\'a İnanmak-1','','publish','closed','open','','hz-mehdi-a-sa-inanmak-1','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2894',0,'post','',0),(2895,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp;Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz. Mehdi (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. Mehdi (a.s)&rsquo;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan Mehdi inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&nbsp; &Ouml;rneğin; Hz. Mehdi (a.s)&rsquo;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&rsquo;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&rsquo;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam Mehdi (a.s)&rsquo;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&nbsp; Kumeyt&rsquo;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</p>\n\n<p>\n	&nbsp; Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</p>\n\n<p>\n	Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</p>\n\n<p>\n	&nbsp; Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</p>\n\n<p>\n	&nbsp; Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</p>\n\n<p>\n	&nbsp; Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur.</p>\n\n<p>\n	&nbsp;Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci Mehdi&rsquo;niz kıyam edecektir?&rdquo;[1]</p>\n\n<p>\n	&nbsp; A&ccedil;ıktır ki, şairin İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&rsquo;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, b&uuml;y&uuml;k Şair Kumeyt&rsquo;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam Mehdi (a.s)&rsquo;a getirerek İmam (a.s)&rsquo;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&rsquo;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p>\n	&ldquo;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</p>\n\n<p>\n	Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&rdquo;</p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek?</p>\n\n<p>\n	Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</p>\n\n<p>\n	Musa ve İsa&rsquo;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</p>\n\n<p>\n	Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</p>\n\n<p>\n	Bunu bize ravilerden bir grup haber vermiş; onlar Allah&rsquo;tan korkan ve &ccedil;ok itaat edenlerdir.</p>\n\n<p>\n	Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&rdquo; [2]</p>\n\n<p>\n	Verd&rsquo;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam Mehdi (a.s)&rsquo;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&rsquo;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&rsquo;e intisap etmesinden ve vadedilen Mehdi (a.s)&rsquo;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz Kureyş&rsquo;in efendileriyiz; hak bizimle ayakta durur.</p>\n\n<p>\n	Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</p>\n\n<p>\n	Bizdendir se&ccedil;ilmiş Mustafa, bizdendir Mehdi.</p>\n\n<p>\n	Allah bizimle tanınır, hak bizimle ayakta durur.</p>\n\n<p>\n	Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&rdquo; [3]</p>\n\n<p>\n	&nbsp; Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&rsquo;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen Mehdi olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&rsquo;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&rsquo;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&rsquo;e hitaben okuduğu bir şiirinde Zeyd&rsquo;in Mehdi olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sizin Zeyd&rsquo;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir Mehdi&rsquo;yi g&ouml;rmemiştim.&rdquo;</p>\n\n<p>\n	&nbsp; Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri Mehdi inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, Mehdi inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Yine, İmam Mehdi&rsquo;nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&rsquo;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&rsquo;nin (&Ouml;: Hicr&icirc; 173) [4] İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam Mehdi (a.s)&rsquo;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p>\n	&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&rsquo;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</p>\n\n<p>\n	Kalben arzuladığım veliyy-i emir ve Kaim&rsquo;in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</p>\n\n<p>\n	Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</p>\n\n<p>\n	Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot; [5]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam Mehdi (a.s)&rsquo;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&rsquo;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen Mehdi&rsquo;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	&nbsp; Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&rsquo;ab Abd&icirc; Kuf&icirc;&rsquo;dir. Bu şair, İmam Sadık (a.s)&rsquo;ın d&ouml;neminde yaşamış Ehl-i Beyt&rsquo;in methinde, &ouml;zellikle de Hz. Ali (a.s)&rsquo;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&rsquo;dan Ehl-i Beyt&rsquo;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &ldquo;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&rsquo;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&rsquo;ın dini &uuml;zeredir.&rdquo; buyurmuştur.[6]</p>\n\n<p>\n	&nbsp; Abd&icirc;&rsquo;nin &ldquo;Gadiriyye&rdquo; ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam Mehdi (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&rsquo;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sevgimi onlara (Ehl-i Beyt&rsquo;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim.</p>\n\n<p>\n	Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&rsquo;nın oğluna.</p>\n\n<p>\n	Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</p>\n\n<p>\n	Ondan sonra abit, zahit olan Seccad&rsquo;a; sonra ilmin sonuna yaklaşan Bakır&rsquo;ul-Ulum&rsquo;a.</p>\n\n<p>\n	Cafer&rsquo;e, oğlu Musa&rsquo;ya, sonra da ihsank&acirc;r Rıza&rsquo;ya ve zahmet &ccedil;eken abit Cevad&rsquo;a.</p>\n\n<p>\n	İki Asker&icirc;&rsquo;ye ve Kaimleri olan Mehdi&rsquo;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</p>\n\n<p>\n	O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</p>\n\n<p>\n	O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</p>\n\n<p>\n	Hidayet ehlidirler, Kayyum Allah&rsquo;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</p>\n\n<p>\n	Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot; [7]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam Mehdi, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&rsquo;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp; Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&rsquo;bel Huza&icirc;&rsquo;dir. O, Hicr&icirc; 148 yılında Kufe&rsquo;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&rsquo;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&rsquo;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.[8] Di&rsquo;bel, genellikle Bağdat&rsquo;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&rsquo;l-Ferec demiştir ki: &ldquo;Di&rsquo;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&rdquo;[9]</p>\n\n<p>\n	&nbsp; Di&rsquo;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&rsquo;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &ldquo;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&rdquo; Onun Ehl-i Beyt&rsquo;in methinde okuduğu en g&uuml;zel kasidelerinden biri, &ldquo;Taiyye&rdquo; kasidesidir. O, bu kasideyi İmam Rıza (a.s)&rsquo;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&rsquo;e yapılan mezalimden s&ouml;z ettikten sonra İmam Mehdi&rsquo;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;(Kur&rsquo;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin Mina&rsquo;daki H&icirc;f&rsquo;i, R&uuml;kn&rsquo;&uuml;, Arafat&rsquo;ı, Cemreleri.</p>\n\n<p>\n	Ali&rsquo;nin, H&uuml;seyin&rsquo;in, Cafer&rsquo;in, Hamza&rsquo;nın ve alnı nasır bağlayan Seccad&rsquo;ın evleri.</p>\n\n<p>\n	Kınanmam Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</p>\n\n<p>\n	Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</p>\n\n<p>\n	Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</p>\n\n<p>\n	G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</p>\n\n<p>\n	Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</p>\n\n<p>\n	Ziyad&rsquo;ın kızları kasırlarda koruma altındayken, Resulullah&rsquo;ın Ehl-i Beyt&rsquo;i &ccedil;&ouml;llerde avare ve perişandır.</p>\n\n<p>\n	Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak.</p>\n\n<p>\n	Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı,</p>\n\n<p>\n	Kalbim onların (Ehl-i Beyt&rsquo;in) kederinden par&ccedil;a par&ccedil;a olurdu.</p>\n\n<p>\n	Allah&rsquo;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&rsquo;dır &uuml;midim.</p>\n\n<p>\n	Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&rsquo;dır &ouml;zlemim.</p>\n\n<p>\n	Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</p>\n\n<p>\n	Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</p>\n\n<p>\n	&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&rdquo; [10]</p>\n\n<p>\n	&nbsp; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&rsquo;bel, Ehl-i Beyt&rsquo;e yapılan mezalimden duyduğu elem karşısında, İmam Mehdi (a.s)&rsquo;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam Mehdi (a.s)&rsquo;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	&nbsp; Nakledilir ki, Di&rsquo;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: &ldquo;Ey Huza&icirc;! Bu şiirleri Ruh&rsquo;ul-Kud&uuml;s senin diline getirdi.&rdquo; buyurmuş, sonra da eklemiştir: &ldquo;O imamın kim olduğunu biliyor musun?&rdquo;</p>\n\n<p>\n	&nbsp;&nbsp; Di&rsquo;bel: &ldquo;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&rdquo; diye cevap verince, İmam:</p>\n\n<p>\n	&quot;Ey Di&rsquo;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&rsquo;dan sonra da oğlu H&uuml;ccet-i Kaim imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; [11] buyurmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-------------------------------------------------------------</p>\n\n<p>\n	[1] - el-Gadir, c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n\n<p>\n	[2] - el-İmam&rsquo;&uuml;l-Mehdi, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n\n<p>\n	[3] - el-İmam&rsquo;&uuml;l-Mehdi, s. 251.</p>\n\n<p>\n	[4] - Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: &ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı Mehdi ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve&rdquo;</p>\n\n<p>\n	[5] - el-Gadir, c.2 s. 247. Beyrut baskısı.</p>\n\n<p>\n	[6] - el-Gadir, c. 2, s. 295, 297.</p>\n\n<p>\n	[7] - el-Gadir, c. 2, s. 293.</p>\n\n<p>\n	[8] - Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n\n<p>\n	[9] - el-Eğani, c. 18, s. 38.</p>\n\n<p>\n	[10] - el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, el-Gadir, c.2, s.353, 355 el-Fusul&rsquo;ul-Muhimme, s.249.</p>\n\n<p>\n	[11] - el-Fusul&rsquo;ul-Muhimme, s.251.</p>','Hz. Mehdi (a.s)\'a İnanmak-2','','publish','closed','open','','hz-mehdi-a-sa-inanmak-2','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2895',0,'post','',0),(2896,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp;İmam Mehdi (a.s)&rsquo;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; M&uuml;sned-i Ahmed bin Hanbel (&Ouml;: Hicr&icirc; 241) ve Sahih-i Buhari (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam Mehdi (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	&nbsp; Hasan bin Mehbub&rsquo;un eseri olan Meşihe kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&rsquo;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam Mehdi&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir.[1]</p>\n\n<p>\n	&nbsp; Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir.[2]</p>\n\n<p>\n	&nbsp; Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz. Mehdi&rsquo;yi konu edinen kitaplar da yazmışlardır.[3] Bu kitaplardan bazıları Hz. Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &ldquo;Revacan&icirc;&rdquo; (&Ouml;: Hicr&icirc; 250) Ahbar&rsquo;ul-Mehdi adındaki İmam Mehdi hakkındaki kitabını İmam Mehdi (a.s)&rsquo;ın doğumundan &ouml;nce yazmıştır.[4]</p>\n\n<p>\n	&nbsp; Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır.[5]</p>\n\n<p>\n	&nbsp;&nbsp; Evet, Hz. Mehdi (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan Menakib&#39;uş-Şafi&icirc; kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &ldquo;Hz. Mehdi (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&rsquo;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&rdquo;[6]</p>\n\n<p>\n	&nbsp; El-İmam&rsquo;ul-Mehdi kitabının yazarı der ki: &ldquo;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam Mehdi hakkındaki hadisler, eğer sayılacak olursa, İmam Mehdi (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&rdquo; [7]</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. Mehdi&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	&nbsp; Hz. Mehdi (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&rsquo;ın soyundan olduğu, babasının adı &ldquo;Hasan&rdquo;, kendi adı Peygamber (s.a.a)&rsquo;in adı, k&uuml;nyesi Peygamber (s.a.a)&rsquo;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&rsquo;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&rsquo;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&nbsp; Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&rsquo;dur</p>\n\n<p>\n	------------------------------------------------------------------</p>\n\n<p>\n	[1] - A&#39;lam&#39;ul -Vera, s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n\n<p>\n	[2] - A&#39;lam&#39;ul -Vera, s. 443</p>\n\n<p>\n	[3] - &ldquo;Nevid-i Emn ve Eman&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;Mehdi-i Ehl-i Beyt&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El Mehdi&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;Kitabname-i Hz. Mehdi (a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n\n<p>\n	[4] - el-Mehdi&rsquo;yul-Muntazar, s. 21 El fihrist-i Şeyh Tusi kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n\n<p>\n	[5] - Fihrist&#39;i Şehy Tusi, s. 284 ve 301.</p>\n\n<p>\n	[6] - &quot;el-Mehdi&rsquo;yul-Muntazar&quot; kitabı s. 85.</p>\n\n<p>\n	[7] - &ldquo;İmam Mehdi&rdquo; kitabı, s. 66.</p>','İmam Mehdi (a.s)\'a İnanmak-3','','publish','closed','open','','imam-mehdi-a-sa-inanmak-3','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2896',0,'post','',0),(2897,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p>\n	&nbsp;İslam dini bireyde ve İslami toplumda &ccedil;alışma ve &ccedil;aba sarf etme ruhunu ayakta tutmak ve geleceği &uuml;mitle bakmayı sağlamak ve Allah tarafından bazı kolaylıkların sağlanmasını beklemek i&ccedil;in &ccedil;ok kez vurguda bulunmuş ve m&uuml;minleri her t&uuml;rl&uuml; &uuml;mitsizlikten sakındırmaya &ouml;zen g&ouml;stermiştir. Bu arada imam Mehdi (sa)&rsquo;nın zuhurunu beklemek, İslam dininin &ouml;nemli &ouml;ğretilerinden biri olup bu dinde &ouml;zel bir yeri s&ouml;z konusudur.</p>\n\n<p>\n	&nbsp;&nbsp; Beklemek demek, g&ouml;z&uuml; yolda olmak demek, bir değişimi beklemek, g&uuml;zel bir olayı beklemek, bir a&ccedil;ılış beklemek,. ya da ideal bir geleceğin yolunu beklemek, yolculuğa &ccedil;ıkan bir sevdiğinizin yolunu beklemek, bir yardımcının yolunu beklemek, bir kurtarıcının yolunu beklemek,. Bu anlamda beklemek, t&uuml;m insanlarla i&ccedil; i&ccedil;e olan bir duygudur ve t&uuml;m insanların bir nevi bekleyiş i&ccedil;inde olduğunu s&ouml;ylemek m&uuml;mk&uuml;n.</p>\n\n<p>\n	&nbsp; Bir başka tabirle beklemek veya geleceğe &uuml;mitle bakmak insanla birlikte olan bir duygudur ve eğer insanlardan geleceğe olan &uuml;mitlerini ellerinden alacak olursanız sonu&ccedil;, s&uuml;kun, durgunluk ve &ouml;l&uuml;mden başka bir şey olamaz. Geleceğe &uuml;mitle bakmak ve daha iyi yarınları beklemek, fıtri bir &ouml;zelliktir ve bu &ouml;zellik ger&ccedil;ekte insanların erdemliliğe kavuşma duygusudur. İnsanoğlu s&uuml;rekli daha y&uuml;ksek konumlara &ccedil;ıkmayı ve ilerleme doruğuna kavuşmayı hedefler. Bu duygu t&uuml;m insanlarda az &ccedil;ok farklılıklarla mevcuttur.</p>\n\n<p>\n	&nbsp; Beklemek ve geleceğin yolunu g&ouml;zlemek, insan ruhunda yanan bir ateş gibidir ve her ne kadar bu ateşin alevi y&uuml;ksek olsa, insan bir o kadar dinamik ve aktif olur ve tersine bu ateş soğumaya y&uuml;z tutunca insanların &ccedil;abası da azalır ve b&ouml;ylece ruhsuz hale gelir ve bir k&ouml;şeye &ccedil;ekilip hareketliliğini kaybeder. Bu durum psikologlar tarafından depresyon olarak tanımlanır.</p>\n\n<p>\n	<strong>&nbsp;&nbsp; Genel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu manada İslam dini bir yandan bekleyişe fazilet kazandırmak ve geleceğe &uuml;mitle bakmayı yaygınlaştırmak ve &ouml;b&uuml;r yadan &uuml;mitsizliği kınamak suretiyle İslami toplumun bireylerinde aktivite ve dinamik ruhlu olmayı takviye etmeye &ccedil;alıştığı ve m&uuml;sl&uuml;manların kişisel yaşamlarında &uuml;mitsizlik duygusunu yok etmek istediği anlaşılıyor.</p>\n\n<p>\n	<strong>&nbsp; &Ouml;zel manada bekleyiş:</strong></p>\n\n<p>\n	&nbsp; Bu anlamda bekleyiş ve geleceğe &uuml;mitle bakış kısıtlı ve y&uuml;zeysel ve bireysel seviyenin dışına taşınmış ve geniş kapsamlı bir tanım haline getirilmiştir. İslam dini başta olmak &uuml;zere semavi dinlerin tealimlerinde insanların i&ccedil; eğilimleri &uuml;zerinde durulmuş ve buna g&ouml;re hedefler belirlenmiştir ve bu arada dinin g&ouml;revi bu eğilimleri genişletmek ve derinleştirmektir. Kuşkusuz bekleyiş ister genel ister &ouml;zel anlamında ancak s&ouml;z&uuml; ge&ccedil;en &uuml;&ccedil; temel ger&ccedil;ekleştiği zaman faaliyete ge&ccedil;er. Ger&ccedil;ekte şimdiki durumuna pek iyimser bakmayan veya karşısında aydın bir gelecek d&uuml;ş&uuml;nemeyen bir kimse, şartların değişeceğine de pek inanamaz veya geleceğini d&uuml;zeltmek i&ccedil;in pek fazla &ccedil;aba sarf etmez ve b&ouml;ylece asla bekleyenlerin arasında da yer alamaz.</p>\n\n<p>\n	&nbsp;&nbsp;<strong>&nbsp; Ger&ccedil;ek bekleyenlerin şartları:</strong></p>\n\n<p>\n	&nbsp; Mevcut şartların bilincinde olmak ve vaad edilen &ccedil;ağın şartlarını bilmek, d&uuml;nyanın geleceği ve Allah dininin nihai egemenliği ile ilgili ilahi vaadlerin ger&ccedil;ekleşeceğine inanmak ve vaad edilen toplumun ger&ccedil;ekleşmesi yolunda &ccedil;aba harcamak, ger&ccedil;ek bekleyenlerin sahip olması gereken şartlardır.</p>\n\n<p>\n	&nbsp; Bekleyişin ilk şartı insanın i&ccedil;inde yaşadığımız d&uuml;nyanın şartlarının asla ikna edici olmadığını ve bu şartların bir insanın yaşam bi&ccedil;imine uygun olmadığını anlamaktır. Bu tanım ancak insanın ilk &ouml;nce toplumun şartlarını ve vaad edilen toplumun şartlarını bilmesine bağlıdır.</p>\n\n<p>\n	&nbsp; İkinci şart insanların tarihin sonunda kurtuluşuna inanmaktır, insanların sonunda hakikat, adalet ve maneviyatın ger&ccedil;ek tadına varacağına inanmaktır, d&uuml;nyada yalan, zul&uuml;m ve fesadın yok olacağına inanmaktır.</p>\n\n<p>\n	&nbsp; Kuşkusuz bu şartların ger&ccedil;ekleşmesi i&ccedil;in bireylerin ve toplumların geniş &ccedil;abası gerekir. Bu &ccedil;abaların ger&ccedil;ekleşmesi durumunda rivayetlere g&ouml;re imam Mehdi (sa)&rsquo;i bekleyenler ona savaş arenasında eşlik edecektir.</p>','Bekleyişin İslami Öğretilerindeki Yeri','','publish','closed','open','','bekleyisin-islami-ogretilerindeki-yeri','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2897',0,'post','',0),(2898,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h2>\n	Kimlik bilgisi</h2>\n\n<p>\n	Adı :Peygamber&quot;in (saa) adı<br />\n	K&uuml;nyesi:Ebul Kasım<br />\n	Lakabı :Mehdi<br />\n	Baba adı : Hasan<br />\n	Anne adı: Nergis<br />\n	Doğum yeri: Samirra (Irak)<br />\n	Doğum tarihi: 15 Şaban 255 hk.<br />\n	Peygamber&quot;e (s.a.a) olan yakınlığı: Torunu</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	&nbsp; İmam Zaman (as)ın&nbsp; hayatındaki d&ouml;nemler<br />\n	&nbsp;&nbsp;</h3>\n\n<h2>\n	1-Doğumundan babasının şehadetine kadar<br />\n	&nbsp;</h2>\n\n<p>\n	&nbsp;&Ccedil;eşitli muteber nakillere g&ouml;re Hz. Mehdi&nbsp; d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri&nbsp; takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.<br />\n	&nbsp;&nbsp; Merhum Şeyh Saduk, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;nin d&uuml;nyaya gelişini ş&ouml;yle anlatır: &ldquo;İmam Muhammed Taki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kızı ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;.Ben kardeşim İmam Ali Naki aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.<br />\n	&nbsp;&nbsp; Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Elbiselerimi getir de ben gideyim&rdquo; dedim.<br />\n	&nbsp;&nbsp;&nbsp;İmam Hasan Askeri: &ldquo;Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;O, Nergis&rsquo;ten olacak&rdquo; diye cevap verdi. &ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo; O Tekrar, &ldquo;Nergis&rsquo;ten olacak, diğerinden değil&rdquo; dedi.<br />\n	&nbsp;&nbsp; Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.<br />\n	&nbsp;&nbsp; Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp; Olayın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;<br />\n	&nbsp; Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.&rdquo; dedi.<br />\n	&nbsp; Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu g&ouml;ğs&uuml;me yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaat edilen şeydir işte&rdquo; dedim.<br />\n	&nbsp; Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in&nbsp; &uuml;zerindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;<br />\n	&nbsp;&nbsp;Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine Hz. Mehdi konuşmaya başladı ve: &ldquo;Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alihi ve sellem&rdquo; dedi. Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali ve diğer İmamlara salavat getirdi.Bu rivayet bir&ccedil;ok muteber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tasdik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.<br />\n	&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	&nbsp; 2-Babasının şehadetinden k&uuml;&ccedil;&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp; &nbsp;İmam Mehdi babası şehit olduğu zaman k&uuml;&ccedil;&uuml;k gıybette olmadığı kesindir zira&nbsp; babasının cenaze namazını kılmak i&ccedil;in belirli bir gurubun arasına gelmiş ve namaz kıldırmıştır.Ama k&uuml;&ccedil;&uuml;k gıybetin ne zaman başladığı belli değildir kesin olan şu ki bu d&ouml;nem &ccedil;ok uzun s&uuml;rmemiştir.</p>\n\n<h2>\n	&nbsp;&nbsp;3-K&uuml;&ccedil;&uuml;k gaybetten b&uuml;y&uuml;k gaybete kadar<br />\n	&nbsp;&nbsp;</h2>\n\n<p>\n	&nbsp;On birinci İmam Hasan-ı Askeri (a.s)&rsquo;ın şahadetinden sonra, hicri 260 yılından 329 yılına kadar yani 69 yıl &ldquo;Gaybet-i Suğra&rdquo; (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;nemidir.[2] O zamandan Hz. Mehdi (a.s) zuhur edinceye kadar ki d&ouml;nem de &ldquo;Gaybet-u Kubra&rdquo; (B&uuml;y&uuml;k Gizlilik) d&ouml;nemidir.<br />\n	Gaybet-i Suğra&rsquo;da, halkın İmam Mehdi (a.s) ile ilişkisi tamamen kesilmedi, ama sınırlıydı. Şiiler, Şia b&uuml;y&uuml;klerinden olan &ldquo;&Ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a ulaştırıp cevap alabiliyorlardı. Gaybet-i Suğra d&ouml;nemi, halk ile İmam arasındaki irtibatın tamamen kesildiği &ldquo;Gaybet-i Kubra&rdquo; d&ouml;nemi i&ccedil;in bir hazırlık olarak tanımlanabilir. Bu d&ouml;nemde halk, İmam&rsquo;ın genel vekilleri sayılan m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revli kılındılar.<br />\n	Eğer Gaybet-i Kubra ansızın ve birden ger&ccedil;ekleşseydi d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlandı ve daha sonra Gaybet-i Kubra d&ouml;nemi başladı. Ayrıca Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve o d&ouml;nemde Şiilerden bazılarının İmam Mehdi (a.s)&rsquo;ın huzuruna gitmeleri onun doğum ve hayatı meselesini daha da sabitleştirdi.</p>\n\n<h2>\n	4-B&uuml;y&uuml;k gaybetten g&uuml;n&uuml;m&uuml;ze kadar</h2>\n\n<p>\n	&nbsp; İmam Mehdi(as)ın b&uuml;y&uuml;k gaybeti 329 hk.de başladı ve o d&ouml;nemdem g&uuml;m&uuml;m&uuml;ze bulutlar ardındaki g&uuml;neş gibi insanlığa dolaylı yollarla nur sa&ccedil;maktadır. Allah Onun zuhurunu yakınlaştırsın.</p>\n\n<p>\n	&nbsp;</p>','İmam Mehdi(a.f.)\'ın Kısaca Hayatı','','publish','closed','open','','imam-mehdia-f-in-kisaca-hayati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2898',0,'post','',0),(2899,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<p align=\"right\">\n	<strong>Abdullah TURAN</strong>/Erenler 2</p>\n\n<p>\n	Ehl-i Beyt kaynaklarında Ahir zaman kurtarıcısı on ikinci imam Hz. Mehdi (a.s) hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan sayısız hadis gelmiştir. Bizim b&uuml;t&uuml;n bu hadisleri ele alıp inceleme imkanımız yoktur. İsteyen kardeşlerimiz bu hadisleri ilgili yerlerinde inceleyebilir. Ancak &ouml;rnek olarak bu hadislerden bazılarına işaret ediyoruz:</p>\n\n<p>\n	1- İmam Sadık (a.s) buyurdu ki: <em>&quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot;</em> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Esbağ bin Nebate ş&ouml;yle der: &quot;Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s)&#39;ın huzurlarına gittim, hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	İmam: <em>&ldquo;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek on birinci evl&acirc;dım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi</strong>&rsquo;dir, zul&uuml;m ve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun bir gaybet d&ouml;nemi olacaktır ki insanlar o d&ouml;nemde şaşkınlık i&ccedil;inde olacaklar; kimileri bu d&ouml;nemde sapar, kimileri de hidayet bulur.&rdquo; </em>dedi.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) buyurdular ki: <em>&ldquo;Size bu işin sahibinin (yani zamanın imamının) gaybete &ccedil;ekildiğini bildirdiklerinde onu ink&acirc;r etmeyin.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- Hz. İmam Sadık (a.s) buyurmuştur ki: &ldquo;<strong><em>Kaim</em></strong><em> (Hz. Mehdi) i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek, ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir</em>.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Ve yine buyurdular ki: <em>&ldquo;<strong>Kaim</strong> kıyam ettiğinde kimseye karşı bir taah&uuml;d&uuml;, bir anlaşması, bir biati olmayacak.&rdquo;</em> <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;<strong><em>Mehdi </em></strong><em>(a.s) benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir</em>.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- İmam Zeynelabidin (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Bizim <strong>Kaim</strong>imiz ile Allah&rsquo;ın resulleri arasında birtakım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed (s.a.a) peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile doğumunun gizli olması ve halktan uzak durmasında; Musa ile korku h&acirc;li ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtil&acirc;fa d&uuml;şmesinde; Eyyub ile bel&acirc;dan sonra kurtuluşun yetişmesinde; Muhammed (s.a.a) ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır</em>.&rdquo; <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- İmam Sadık (a.s) buyurmuştur ki: <em>&ldquo;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&rsquo;a kulluk eden (o zaman) takvalı olmalı ve Allah&rsquo;ın dinine bağlanmalıdır</em>.<em>&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Yine ş&ouml;yle buyurmuştur: <em>&ldquo;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, imamları onlardan gizli olacak.&rdquo; </em>Z&uuml;rare, &ldquo;Halkın o zaman vazifesi nedir?&rdquo; diye sorur ve şu cevabı alır: <em>&ldquo;İmam zuhur edinceye kadar meşgul oldukları işe -din&icirc; g&ouml;revlerine- sarılsınlar.&rdquo; </em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Yine buyurmuştur: <em>&ldquo;Bu iş (İmam&rsquo;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &lsquo;Eğer biz olsaydık, adaletle h&uuml;kmederdik&rsquo; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil;bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> (a.s) hak ve adalet &uuml;zere kıyam edecektir.&rdquo; </em>&nbsp;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Esbağ bin Nebate diyor ki, Emir&rsquo;&uuml;l-M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;O (<strong>Mehdi</strong>), &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller, &lsquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur&rsquo; diyeceklerdir.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s), Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&ldquo;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin imamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&rdquo;</em> &ldquo;Evet biliyoruz.&rdquo; diye cevap verdiler.</p>\n\n<p>\n	İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: <em>&ldquo;Biliyor musunuz Musa bin İmran, Hızır (a.s)&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı <strong>Kaim</strong> dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah onun vel&acirc;detini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah Teal&acirc;, onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;On iki hidayet imamı bizdendir; birincisi Emir&rsquo;&uuml;l-M&uuml;minin Ali bin Ebu Talip&rsquo;tir; sonuncusu ise dokuzuncu evl&acirc;dımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &lsquo;Eğer doğru s&ouml;yl&uuml;yorsanız, bu vaat ne zaman vuku bulacaktır?&rsquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Salih bin Ukbe babasından, o da İmam Muhammed B&acirc;kır (a.s)&rsquo;dan, o da babaları vasıtasıyla Resulullah (s.a.a)&rsquo;den, ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu del&acirc;lete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em>&nbsp; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&rdquo;</em> &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo;diye sorduklarında ş&ouml;yle buyurdular: <em>&ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evl&acirc;tlarından olan imamlar. Onların sonuncusu <strong>Kaim</strong>&rsquo;dir; gaybetten sonra kıyam edecek, Deccal&rsquo;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki: İmam Musa bin Cafer (a.s)&rsquo;ın huzuruna &ccedil;ıkarak, &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&nbsp;&ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evl&acirc;tlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&rdquo;</em></p>\n\n<p>\n	Sonra ş&ouml;yle ekledi:<em> &ldquo;Bizim <strong>Kaim</strong>&rsquo;imizin gaybetinde bizim sevgimize sarılan, vel&acirc;yetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden imamları olarak razıdırlar, biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&rdquo; <a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></em></p>\n\n<p>\n	17- Hasan bin Halid, İmam Ali Rıza (a.s)&rsquo;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&ldquo;Benim evl&acirc;tlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; ona itaat edecektir. Onun g&ouml;lgesi de olmayacaktır. G&ouml;kten bir&nbsp; m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &lsquo;Bilin ki, Allah&rsquo; ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona t&acirc;bi&nbsp; olun; ş&uuml;phesiz hak onunladır ve ondadır.&rsquo; Bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &lsquo;<strong>Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&rsquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a> </strong>&nbsp;<strong>&lsquo;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rsquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong> Yani oğlum <strong>Kaim</strong> <strong>Mehdi</strong>&rsquo;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&rdquo; <a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></em></p>\n\n<p>\n	18- Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin <strong>Kaim</strong> mi, başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Ey Ebu&rsquo;l-Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&rsquo;dir. Gaybetinde onu beklemek ve zuhurunda ona itaat etmek farzdır. O, benim evl&acirc;tlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed (s.a.a)&rsquo;i peygamber olarak g&ouml;nderen ve imameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	19- Sakr bin Ebu Delf, İmam Ali Naki (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Benden sonraki imam, oğlum Hasan&rsquo;dır; ondan sonraki imam ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</em> <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	20- İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&rdquo; <a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Saf&icirc;-i Gulpaygan&icirc;&rsquo;nin &ldquo;M&uuml;ntehab&rsquo;ul-Eser&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1- &ldquo;İmamlar on iki tanedir&rdquo; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &ldquo;İmamların sayısı, İsrail Oğulları&rsquo;nın nak&icirc;blerininin (başkanlarının) sayısı miktarıncadır&rdquo; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3- &ldquo;On iki imamın ilki,&nbsp; Hz. Ali (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &ldquo;On iki imamın ilki Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&rsquo;dır&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5- &ldquo;İmamlar on iki tanedir; onların sonuncusu&nbsp; <strong>Mehdi</strong>&rsquo;dir&rdquo; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7- &ldquo;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&rsquo;in evl&acirc;tlarındandır; dokuzuncusu ise onların <strong>Kaim</strong>idir&rdquo; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki imamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9- Hz. <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10- &ldquo;<strong>Mehdi</strong>, Ehl-i Beyt&rsquo;tendir; <strong>Mehdi</strong>&rsquo;nin ismi, Resulullah&rsquo;ın isminin ve k&uuml;nyesi de onun k&uuml;nyesinin aynısıdır&rdquo; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &ldquo;<strong>Mehdi</strong>, insanlar arasında Resulullah&rsquo;a en &ccedil;ok benzeyen kimsedir&rdquo; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12- <strong>Mehdi</strong> (a.s)&rsquo;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14- &ldquo;<strong>Mehdi</strong> (a.s), Hz. Fatıma&rsquo;nın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&rsquo;ın imam olan dokuz evl&acirc;dındandır&rdquo; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &ldquo;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&rsquo;in dokuzuncu evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &ldquo;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&rsquo;in evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19- &ldquo;Hz. <strong>Mehdi</strong>, İmam Muhammed B&acirc;kır (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21- &ldquo;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&rsquo;ın altıncı evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23- &ldquo;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&rsquo;ın beşinci evl&acirc;dıdır&rdquo; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er-Rıza (a.s)&rsquo;ın evl&acirc;tlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25- &ldquo;Hz. <strong>Mehdi,</strong> İmam Muhammed Tak&icirc;&rsquo;nin evl&acirc;tlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &ldquo;Hz. <strong>Mehdi,</strong> İmam Ali Nak&icirc; (a.s)&rsquo;ın evl&acirc;tlarındandır&rdquo; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27- &ldquo;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Asker&icirc; (a.s)&rsquo;ın oğludur&rdquo; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28- &ldquo;Babasının ismi Hasan&rsquo;dır&rdquo; diyen hadislerin sayısı: 147.</p>\n\n<p>\n	29- &ldquo;Cariyelerin hanımefendisinin oğludur&rdquo; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30- &ldquo;Hz. <strong>Mehdi,</strong> On iki imamın sonuncusudur&rdquo; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31- &ldquo;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&rdquo; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &ldquo;Onun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33- &ldquo;Onun uzun bir gaybeti olacaktır.&rdquo; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34- Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35- Gaybeti d&ouml;neminde halkın ondan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36- &ldquo;Ger&ccedil;ekten o, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&rdquo; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37- &ldquo;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&rdquo; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38- &ldquo;Doğumu gizli olacaktır&rdquo; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39- &ldquo;Onun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&rdquo; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40- &ldquo;Allah&rsquo;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk vs.&rsquo;den temizleyecektir&rdquo; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41- &ldquo;O, Allah&rsquo;ın emrini aşik&acirc;r edecek, İsl&acirc;m&rsquo;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&rdquo; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42- &ldquo;O, insanları Kur&rsquo;an&rsquo;a ve s&uuml;nnete sevk edecektir&rdquo; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43- &ldquo;O, Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır&rdquo; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44- &ldquo;Peygamberlerden onda birtakım s&uuml;nnetler vardır&rdquo; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &ldquo;O, kılı&ccedil;la kıyam edecektir&rdquo; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &ldquo;Onun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- Onun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49- İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50- C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51- &ldquo;Allah Teal&acirc;, onun eliyle peygamberlerin mucizesini aşik&acirc;r edecek ve onların mirasları onunla birliktedir&rdquo; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52- &ldquo;Şiddetli bir imtihandan sonra zuhur edecektir&rdquo; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53- &ldquo;İsa bin Meryem (a.s)&rsquo;a imamlık yapacaktır&rdquo; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55- Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56- Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde onu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde onu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59- Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60- Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin h&acirc;letleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61- Gaybet-i Kubra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62- Gagbet-i Kubra d&ouml;neminde onu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63- Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- Onun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65- Bazı zuhur al&acirc;metleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66- G&ouml;kten onun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67- Onun zuhurundan &ouml;nceki&nbsp; zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vb. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68- S&uuml;fyan&icirc;&rsquo;nin hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69- Deccal&rsquo;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70- Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71- Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72- Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73- B&uuml;t&uuml;n milletlerin İsl&acirc;m &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74- Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75- G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76- &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin onun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77- Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78- Hz. İsa&rsquo;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&rsquo;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79- Deccal&rsquo;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80- S&uuml;fyan&icirc; ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81- Onun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82- Onun asrında işlerin kolaylaşması ve akılların kemale erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83- Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84- Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85- Zuhurundan sonra hil&acirc;fetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86- Yiyeceği, i&ccedil;eceği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>Kaim</strong>&rsquo;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89- Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90- Hz. <strong>Mehdi</strong>&rsquo;ye karşı takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54.</p>\n\n<p>\n	91- Onu idrak etme ve onu imam edinmekle ilgili hadislerin sayısı: 10.&nbsp;</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, ona inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93- Ona sal&acirc;t ve sel&acirc;m g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- Ondan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ım, arzu edilen <strong>Kaim </strong>ve beklenilen adalet veliyy-i emrine sal&acirc;t g&ouml;nder, onu derg&acirc;hına yakın olan meleklerle kuşat, onu Ruh&rsquo;ul-Kud&uuml;s ile teyit et; ey &acirc;lemlerin Rabbi Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu kitabına davet&ccedil;i ve dinini ayakta tutan kıl; ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; t&acirc; ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, biz senden İsl&acirc;m ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunun &ouml;nc&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&rsquo;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtil&acirc;flara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin; yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	<em>Allah&rsquo;ım, peygamberimizin -senin sal&acirc;t&rsquo;ın ona ve Ehl-i Beytine olsun- yanımızda olmamasından, İmam&rsquo;ımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&rsquo;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&rdquo;</em> Amin.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s. 337.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Usul-&uuml; K&acirc;f&icirc;, c.1 s.338.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Usul-u Kafi, c-1, s.340.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Usul-&uuml; K&acirc;f&icirc; c.1 s. 342.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İ&rsquo;l&acirc;m&rsquo;ul-Vera, s.425.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Kemal&rsquo;&uuml;d-Din, s.322, bap 31, hadis 3.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Kemal&rsquo;&uuml;d-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kemal&rsquo;ud-Din, s.343, bap 33, hadis 25.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- İsbat&rsquo;ul-Hudat, c.7, s.427-428. Gaybet-i Nu&rsquo;man&icirc;&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s.302.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Kemal&rsquo;&uuml;d-Din, c.1, s. 305.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.68.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.1, s.287; Bihar&rsquo;ul-Envar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Uyun&rsquo;&uuml;l-Ahbar, c.2, s.335, Bihar&rsquo;ul-Envar, c.51, s. 144.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kifayet&rsquo;&uuml;l-Eser, s.265.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Şuara Suresi/4.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kaf Suresi/41-42.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.337.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Kemal&rsquo;&uuml;d-Din, c.2, s.383.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Bihar&rsquo;ul-Envar, c.53, s.181 ve c.51, s. 44-45.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntahab&rsquo;ul-Eser, s.15-19.</p>\n	</div>\n</div>','Ehl-i Beyt Hadislerinde Hz. Mehdi (a.s)','','publish','closed','open','','ehl-i-beyt-hadislerinde-hz-mehdi-a-s','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2899',0,'post','',0),(2900,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h5 style=\"text-align: right;\">\n	Abdullah Turan/Erenler 2</h5>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in hadis, siyer, tarih ve tefsir kaynaklarında ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında sayısız hadisler yer almıştır. Bu hadislerin tetkik edilip incelenmesi ciltlere varan kitapların yazılmasını gerektirmektedir. Biz burada o hadislerden sadece bazı &ouml;rnekler vermekle yetineceğiz; isteyen kardeşlerimiz bu hadisleri ilgili kaynaklarda &ouml;zellikle de ahir zaman alametlerini i&ccedil;eren eserlerde g&ouml;rebilirler. Ehl-i S&uuml;nnet kaynaklarında yer alan hadislerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Ali (a.s)&rsquo;dan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;D&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden</em> <em>(veya benim Ehl-i Beyt&rsquo;imden) bir kişiyi g&ouml;nderecektir.</em>&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&rsquo;nin h&uuml;k&ucirc;mete ulaşması i&ccedil;in uzatacaktır.&rdquo;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; </em>Sonra buyurdu ki:<em> &ldquo;Sonra benim itretimden -veya (teredd&uuml;t ravidendir) Ehl-i Beyt&rsquo;imden- bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu hadisi H&acirc;kim, el-M&uuml;stedrek&rsquo;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&rsquo;in (Buhar&icirc; ve M&uuml;slim) şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.</p>\n\n<p>\n	4- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teal&acirc; o g&uuml;n&uuml;, evl&acirc;tlarımdan birini g&ouml;nderene kadar uzatacaktır; onun ismi, benim ismimdir</em>.&rdquo;</p>\n\n<p>\n	&nbsp;Selman; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Hangi oğlundan olacak?&rdquo; diye sorduğunda, eliyle H&uuml;seyin&rsquo;in omzuna vurarak: <em>&ldquo;Bu oğlumdan.&rdquo; </em>buyurdu.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&rsquo;tan; dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &ldquo;<em>Benim Ehl-i Beyt&rsquo;imden, ismi benim ismim olan biri h&uuml;k&ucirc;mete ulaşmadık&ccedil;a kıyamet kopmaz.&rdquo;</em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&rsquo;imden bir kişi Deylem dağı ve Kostantaniye&rsquo;ye h&acirc;kim olur.&rdquo; </em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	7- Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Doğrusu, Ali benden sonra &uuml;mmetimin imamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni m&uuml;jdeleyici ve korkutucu olarak se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz il&acirc;&ccedil; gibi azdırlar</em>.&rdquo;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &ldquo;Ey Allah&rsquo;ın Resul&uuml;, evl&acirc;dın <strong>K&acirc;im&rsquo;</strong>in bir gaybeti mi vardır?&rdquo; diye sordu.</p>\n\n<p>\n	Hazret: &ldquo;<em>Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar hel&acirc;k olacaklar. Ey Cabir, bu Allah&rsquo;ın kullarından gizlediği il&acirc;h&icirc; işlerden bir iş ve onun esrarından bir sırdır; onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&rsquo;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r.</em>&rdquo; dedi.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	8- Hz. Ali (a.s), Hz. Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;H&uuml;seyin&rsquo;in evl&acirc;tlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	9- Selman-i Faris&icirc; der ki: &ldquo;Allah Resul&uuml; (s.a.a)&rsquo;inin yanındaydık, Hz. H&uuml;seyin (a.s)&rsquo;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&rsquo;ın h&uuml;ccetisin, Allah&rsquo;ın h&uuml;ccetinin oğlusun, Allah&rsquo;ın h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&rsquo;ın dokuz h&uuml;ccetinin babasısın</em>.&rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	10- Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	<em>&ldquo;Allah bir grubu getirecek ki, onlar Allah&rsquo;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi il&acirc;h&icirc; saltanata ulaşır. O, vadedilen <strong>Mehdi</strong>&rsquo;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun (kıyamı) i&ccedil;in m&uuml;sait olacaktır. S&ouml;z&uuml; dinlenecek; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak. O zaman onun imameti kemale erişecek ve hil&acirc;feti yery&uuml;z&uuml;nde tespit olacak ve... yery&uuml;z&uuml; <strong>Mehdi</strong> (a.s)&rsquo;ın varlığıyla bayındır ve mutlu olacaktır; nehirler akacak; fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına sel&acirc;m olsun</em>.<em>&rdquo;</em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudr&icirc;, Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar, ondan razı olacaklardır. O, malları sahih olarak taksim edecektir.&rdquo;</em></p>\n\n<p>\n	Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sorduğunda: <em>&ldquo;Halkın arasında eşit olarak (dağıtacaktır).&rdquo; </em>buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler:<em> &ldquo;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. &Ouml;yle ki nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&rsquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara; &lsquo;<strong>Mehdi </strong>bana mal vermeni emrediyor&rsquo; de.&rsquo; denilecek. Hazinedar ona; &lsquo;Se&ccedil;&rsquo; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&rsquo; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve; &lsquo;Biz verdiğimiz bir şeyi geri almayız&rsquo; denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&rdquo;</em> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	12- Cabir bin Abdullah-i Ensar&icirc; ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi </strong>benim evl&acirc;tlarımdandır; onun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahl&acirc;k ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</em> <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	13- Huzeyfe&rsquo;den; dedi ki: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &lsquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rsquo; İsa da cevaben ş&ouml;yle diyecektir: &lsquo;Namaz senin i&ccedil;in ikame olunmuştur.&rsquo; B&ouml;ylece İsa benim evl&acirc;tlarımdan birinin arkasında namaz kılacaktır.&rdquo;</em> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	14- Cabir bin Abdullah&rsquo;tan; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&rdquo; </em>Sonra buyurdu ki: <em>&ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &lsquo;Gel bize namaz kıldır&rsquo; diyecek. İsa cevaben: &lsquo;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&rsquo; diyecektir.&rdquo; </em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyr&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;İsa bin Meryem nazil olup imamınız da sizden olunca ne yapacaksınız?&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	16- Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&rdquo; </em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	17- &Uuml;mm&uuml; Seleme&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim itretim ve Fatıma evl&acirc;tlarındandır.&rdquo;</em> <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	18- Enes bin Malik&rsquo;den; dedi ki: Hz. Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Biz Abdulmuttalib evl&acirc;tlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</em><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	19- İbn-i Abbas&rsquo;tan; dedi ki: Hz. Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> cennet ehlinin tavusudur.&rdquo;</em> <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	20- Ebu Said Hudr&icirc;&rsquo;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&ucirc;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	21- Kays bin Cabir, dedesinden; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&rsquo;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	22- Ali (a.s)&rsquo;dan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimde H&uuml;seyin&rsquo;in evl&acirc;tlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&rdquo; </em><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	23- Huzeyfe&rsquo;den, dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> benim evl&acirc;tlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&rdquo; </em><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	24- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Peygamber&rsquo;den sonra birtakım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&rsquo;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yıl yaşayacak. </em>(S&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&rsquo;in teredd&uuml;d&uuml;nden dolayıdır) Allah Resul&uuml; sonra ş&ouml;yle devam etti: <em>&ldquo;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &lsquo;Ey <strong>Mehdi</strong>, bana bağışta bulun, bana bağışta bulun&rsquo; diyecek. Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&rdquo; </em><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	25- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo; </em><a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	26- Taberan&icirc;, Avf bin Malik&rsquo;ten Resulullah (s.a.a.)&rsquo;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir:</p>\n\n<p>\n	<em>&ldquo;Ey Avf, &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik, geri kalanı ise cehennemliktir.&rdquo; </em></p>\n\n<p>\n	Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen, ona t&acirc;bi ol ki, hidayete erenlerden olasın.&rdquo; </em><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	27- Ebu Said Hudr&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bel&acirc; inecektir. &Ouml;yle ki, ondan daha ağır bir bel&acirc; duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;n de ehli, yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer, tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte bulunan b&uuml;t&uuml;n yağmuru Allah, onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&rsquo;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&rdquo;</em> <a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu, ancak Şeyhyan&rsquo;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&rsquo;ın sahibinin de naklettiğini, Taberan&icirc;&rsquo;nin Mu&rsquo;cem adlı kitabında, Ebu Nuaym&rsquo;in de Menakıb&rsquo;&uuml;l-Mehdi adlı kitabında tahri&ccedil; ettiğini kaydetmiştir.</p>\n\n<p>\n	28- Huzeyfe el-Yeman&icirc;&rsquo;den; dedi ki: Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle dediğini duydum:</p>\n\n<p>\n	<em>&ldquo;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmetin vay h&acirc;line! Kendilerine itaat edenler hari&ccedil;, M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;l&acirc;kat ettiğinde diliyle onlara yağcılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İsl&acirc;m dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri hel&acirc;k edecek ve &uuml;mmeti fesadından sonra tekrar ısl&acirc;h edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&rsquo;imden bir kişi, h&uuml;k&ucirc;mete kavuşup İsl&acirc;m&rsquo;ı muzaffer kılacaktır. Allah vaadine hil&acirc;f etmez. O, vaadini ger&ccedil;ekleştirmeye kadirdir.&rdquo; </em><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	29- Katade&rsquo;den; dedi ki: &ldquo;Said bin Musayyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet, o haktır, Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi. Ben: &lsquo;Fatıma&rsquo;nın hangi evl&acirc;dındandır?&rsquo; dedim. Said: &lsquo;Şimdilik bu kadarı yeter.&rsquo; cevabını verdi.&rdquo;</p>\n\n<p>\n	El-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabının ikinci babında da Nuaym bin Hammad, Katade&rsquo;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &ldquo;Said bin Museyyib&rsquo;e: &lsquo;<strong>Mehdi</strong> hak mıdır?&rsquo; dedim. O: &lsquo;Evet.&rsquo; dedi. Ben: &lsquo;O kimdendir?&rsquo; dedim. O: &lsquo;Fatıma&rsquo;nın evl&acirc;tlarındandır.&rsquo; dedi.&rdquo; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	30- Abdullah&rsquo;tan; dedi ki: Bizler Resulullah&rsquo;ın huzurunda bulunduğumuz bir sırada Haşim Oğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-i Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor ki: Bu arada ben: &ldquo;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz.&rdquo; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&rsquo;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bel&acirc;, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&rsquo;imden bir kişiye verinceye kadar razı olmayacaklar. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek olsa bile onlara katılsın.&rdquo; </em><a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu hadisin benzerini el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahir&rsquo;iz-Zaman kitabında da nakletmiş ve sonunda da &ldquo;Emekleyerek bile olsa katılın; &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&rsquo;dir.&rdquo; ibaretini eklemiştir.</p>\n\n<p>\n	31- Ali (a.s)&rsquo;dan; dedi ki:</p>\n\n<p>\n	&ldquo;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;ten midir? Yoksa diğerlerinden mi?&rdquo; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra da onların kalbini bizimle birleştirerek kardeş kılacaktır.&rdquo; </em></p>\n\n<p>\n	el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberan&icirc;, onu Mucem&rsquo;&uuml;l-Evsat adlı kitabında, Ebu Nuaym, onu Hilyet&rsquo;&uuml;l-Evliya adlı kitabında ve Abdurrahman bin Hatem, onu el-Eval&icirc; adlı kitabında nakletmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	32- Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rdquo; </em></p>\n\n<p>\n	Yine Abdullah bin &Ouml;mer&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek: &lsquo;Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona t&acirc;bi olun.&rsquo; diye nida edecek.&rdquo; </em><a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&ldquo;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&rdquo; </em><a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebu Said Hudr&icirc; ve Cabir bin Abdullah&rsquo;tan; dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&rdquo; </em><a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Veddak&rsquo;tan; dedi ki:</p>\n\n<p>\n	Ben Ebu Said Hudr&icirc;&rsquo;ye: &ldquo;Andolsun Allah&rsquo;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın.&rdquo; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &ldquo;Eğer Allah Resul&uuml;&rsquo;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&rsquo;n&uuml;n ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<em>&ldquo;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona &lsquo;Al!&rsquo; diyecek; kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&rdquo; </em><a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- Ebu Nazre&rsquo;den; dedi ki:</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;ın yanında oturuyorduk. Bu arada Cabir: &ldquo;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml;, ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Acem tarafından; onlar bunu engelleyecektir.&rdquo; dedi. Sonra ş&ouml;yle dedi: &ldquo;İleride Şam ehli i&ccedil;in de ne bir dinar, ne de bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek.&rdquo; dedi. Biz: &ldquo;Bu engelleme nereden olacak?&rdquo; dedik. Cabir: &ldquo;Rum tarafından engelleme olacak.&rdquo; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: Allah Resul&uuml; (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&ldquo;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em></p>\n\n<p>\n	Bu hadisi nakleden Cerir diyor ki: &ldquo;Ben Ebu Nazre ve Ebu&rsquo;l-Al&acirc;&rsquo;ya: &ldquo;Acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo; dedim. Onların her ikisi de: &ldquo;Hayır.&rdquo; dediler.</p>\n\n<p>\n	Ayrıca İbn&rsquo;&uuml;l-M&uuml;senna, Abdulvahhab&rsquo;tan, o da Cerir&rsquo;den aynı senetle bu hadisin benzerini nakletmiştir.&rdquo; <a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&rsquo;tan; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&rsquo;den gayri hi&ccedil; kimse doğrultamayacaktır.&rdquo; </em><a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- İbn-i Abbas&rsquo;tan; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bir &uuml;mmet ki, ben onun başında, İsa onun sonunda ve <strong>Mehdi</strong> de onun ortasındadır, nasıl hel&acirc;k olabilir?&rdquo; </em><a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah bin Haris bin Caz&icirc; Zabid&icirc;&rsquo;den; dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em> ortamı hazırlayacaklardır.&rdquo; </em><a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	40- Abdullah İbn-i &Ouml;mer&rsquo;den; dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Bu iş, </em>-imamet ve İsl&acirc;m toplumunun &ouml;nderliği-<em> insanlardan iki kişi kalıncaya kadar daim&icirc; olarak Kureyş&rsquo;te olacaktır.&rdquo;</em> <a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- M&uuml;sned-i Ahmed bin Hanbel, c.1, s.99, hadis: 734; S&uuml;nen-i Eb&icirc; Davud, hadis: 3734; İtikad-ı Beyhak&icirc;, s.105; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432; Nur&rsquo;&uuml;l-Ebsar, s.145.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Sahih-i Tirmiz&icirc;, hadis: 2157; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; S&uuml;nen-i Eb&icirc; Davud, hadis: 3733.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- M&uuml;sned-i Ahmed, c.3, s.36, hadis: 10887; el-M&uuml;stedrek, c.4, s.557; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.186.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Zehair&rsquo;ul-Ukba, s.136, Mısır basımı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488-490. Bu hadisi Ebu Nuaym de Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2156. Tirmiz&icirc;, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudr&icirc;, &Uuml;mm&uuml; Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- S&uuml;nen-i İbn-i Mace, hadis: 3769; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30, es-Savaik&rsquo;ul-Muhrika, on ikinci ayet; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 36. Hadis; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.97; Kurtub&icirc;, Tezkire, s.619; el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.280, Ebu&rsquo;l-Al&acirc; Attar, el-Erbaun, s.301; Cami&rsquo;us-Sağir, c.2, s.377; el-Hav&icirc; Li&rsquo;l-Fetava, s.64, İsaf&rsquo;ur-Rağib&icirc;n, s.150, ve...</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.494,</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenab&icirc;&rsquo;ul-Mevedde, s.285, 445.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- a.g.e. s.492.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- a.g.e. s.467.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10780, 10791, 10887, 10706, 11238, M&uuml;ntehab-u Kenz&rsquo;&uuml;l-Ummal, c.6, s.29; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.137; Nur&rsquo;&uuml;l-Ebsar, s.155, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.469.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Feraid&rsquo;us-Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4067.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Sahih-i M&uuml;slim, hadis: 225, M&uuml;sned-i Ahmed, hadis: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Sahih-i Buhar&icirc;, hadis: 3193, Sahih-i M&uuml;slim, hadis: 222, 223, 224, M&uuml;sned-i Ahmed, hadis: 7355, 8077.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;sned-i Ahmed, hadis: 610, S&uuml;nen-i İbn-i Mace, hadis: 4075; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9243, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.488; Cevahir&rsquo;&uuml;l-Ikdeyn, s.432 ve...</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3735; S&uuml;nen-i İbn-i Mace, hadis: 4076, M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.96; et-Tac&rsquo;&uuml;l-Camiu Li&rsquo;l-Usul, c.5, s.364; Mesab&icirc;h&rsquo;&uuml;s-S&uuml;nne, Eşrat&rsquo;us-S&acirc;a babı; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432, ve..</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.435, Savaik-&uuml;l Muhrika, s.309, Zehair-&uuml;l Ukba, s.15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - el-Fusul&rsquo;&uuml;l-M&uuml;himme, s.295; İbn-i Şirveyh-i Deylem&icirc;, el-Firdevs, Elif ve L&acirc;m babı; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.181, 435 ve 489; Nur&rsquo;&uuml;l-Ebsar, s.154.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.558, el-M&uuml;sned, c.3, s.28, 70, hadis: 10791, 11238; Ebu Nuaym, Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 2. Hadis; Telhis&rsquo;ul-M&uuml;stedrek, c.4, s.558, ve el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.63.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;sd&rsquo;&uuml;l-Gabe, c.1, s.259; Erbaune Hadisen F&icirc; Zikr&rsquo;il-Mehdi, 37. Hadis; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; el-Beyan F&icirc; Ahbar-i Ahir&rsquo;iz-Zaman, s.98; es-Savaik&rsquo;ul-Muhrika, s.99; el-Hav&icirc; Li&rsquo;l-Fetava, c.2, s.64; Cami&rsquo;us-Sağir, c.2, s.33; el-Fusu&rsquo;&uuml;l-M&uuml;himme, s.280; el-İsabe, c.4, s.31; Mecma&rsquo;uz-Zevaid, c.5, s.190; el-Erbaun, s.299; el-Kureb F&icirc; Muhabbet&rsquo;il-Arab, s.134; Nur&rsquo;&uuml;l-Ebsar, s.231; el-Feth&rsquo;&uuml;l-Kebir, c.2, s.164.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, Meveddet&rsquo;&uuml;l-Kurba, s.96.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30; Cami&rsquo;us-Sağir, hadis: 9245; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.188.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- S&uuml;nen-i Tirmiz&icirc;, hadis: 2158. Tirmiz&icirc;, Ebu İsa&rsquo;dan naklen bu hadisin hasen olduğunu kayderek, onun bir&ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis: 10737; et-Tac&rsquo;&uuml;l-Cami Li&rsquo;l-Usul, c.5, s.364.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- S&uuml;nen-i Eb&icirc; Davud, hadis: 3736; el-M&uuml;stedrek, c.4, s.557; et-Tac, c.5, s.364; Nur&rsquo;&uuml;l-Ebsar, s.145; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30 ve...</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- el-Hav&icirc; Li&rsquo;l-Feteva, c.2, s.67; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.5, s.404.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.4, s.1334; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.134; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.341, ve...</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.448, el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.432.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4072.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.491; Nur&rsquo;&uuml;l-Ebsar, s.155; el-Burhan F&icirc; Al&acirc;mat-i Mehdiyy-i Ahır&rsquo;iz-Zaman; el-Mel&acirc;him ve&rsquo;l-Fiten, 191. bab.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Ebu Nuaym, Erbaune Hadisen, 16. Ve 17. hadis.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.423; İs&rsquo;af&rsquo;&uuml;r-Rağib&icirc;n, s.135.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Sahih-i M&uuml;slim, hadis: 5190, 5191; M&uuml;sned-i Ahmed, hadis: 10589, 10911, 11030, 11152, 11478; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.182, 230; et-Tac&rsquo;ul-Cami Li&rsquo;l-Usul, c.5 s.363.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- M&uuml;sned-i Ahmed, hadis: 11502.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Sahih-i M&uuml;slim, hadis: 5189; M&uuml;sned-i Ahmed, hadis: 13886.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.445, 259.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Tarih-i İbn-i Asakir, c.2, s.62; M&uuml;ntehab-u Kenz&rsquo;il-Ummal, c.6, s.30-31; es-Siret&rsquo;&uuml;l-Halebiyye, c.1, s.227.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- S&uuml;nen-i İbn-i Mace, hadis: 4078.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- Sahih-i Buhar&icirc;, hadis: 324 ve 6607; Sahih-i M&uuml;slim, hadis: 3392; M&uuml;sned-i Ahmed, hadis: 4519, 4600 ve 5847.</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinde Hz. Mehdi','','publish','closed','open','','ehl-i-sunnet-hadislerinde-hz-mehdi','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2900',0,'post','',0),(2901,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h4 style=\"text-align: right;\">\n	Mehdi AKSU/Erenler2</h4>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','publish','closed','open','','kisaca-imam-mehdinin-hayati','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2901',0,'post','',0),(2902,1,'2020-05-08 13:18:27','2020-05-08 10:18:27','<h4 style=\"text-align: right;\">\n	Abdullah TURAN/Erenler3</h4>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında Hz. Mehdi\'ye İnanmak','','publish','closed','open','','islam-kaynaklarinda-hz-mehdiye-inanmak','','','2020-05-08 13:18:27','2020-05-08 10:18:27','',0,'http://islamex.com/?p=2902',0,'post','',0),(2903,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 style=\"text-align: right;\">\n	Cafer BENDİDERYA/Erenler 4-5</h5>\n\n<p>\n	İslam&#39;ın&nbsp; temel esasları ve siyasi, toplumsal, ekonomik, k&uuml;lt&uuml;rel değerleri ve diğer &ouml;ğretileri, İslam Peygamberi (s.a.a) ve masum imamların d&ouml;neminde (H. 260 yılına kadar) a&ccedil;ıklanmıştır. Her ne kadar bu d&ouml;nem zarfında Allah Resul&uuml;&rsquo;n&uuml;n vefatından sonra iktidarı ele ge&ccedil;iren despot y&ouml;neticilerin ve muhaliflerin Ehl-i Beyt&rsquo;e karşı şiddetli baskıları ve engellemeleri olduysa da,&nbsp; yine de masum imamlar (a.s), fırsatları değerlendirerek İslam&icirc; meseleleri &ccedil;eşitli boyutlarıyla a&ccedil;ıkladılar. Artık İslam&icirc; &ouml;ğretiler &ouml;yle bir d&uuml;zeyde a&ccedil;ıklığa kavuşmuştu ki, İslam dini, her t&uuml;rl&uuml; tartışmalara b&uuml;t&uuml;n boyutlarıyla cevap verebilecek ve insanlığın b&uuml;t&uuml;n ihtiya&ccedil;larını karşılayabilecek evrensel h&uuml;k&uuml;met kurabilme kabiliyetine ulaşmıştı.</p>\n\n<p>\n	Zaten bu iktidarın dar kapsamlı da olsa bir &ouml;rneği, İslam&#39;ın aziz peygamberi (s.a.a) ve Emir-&uuml;l M&ucirc;minin Ali (a.s) vasıtasıyla uygulanmış ve insanlığa onun adilane y&ouml;netim şekli bir nebze de olsa tattırılmıştı. Buna binaen, Hz.<strong> Mehdi</strong>&#39;nin (a.s) imamete ulaşma zamanına kadar Allah tarafından evrensel tek bir h&uuml;k&uuml;met ortamı hazırlanmış; İslam&icirc; kanun ve h&uuml;k&uuml;mler tedvin edilmiş ve İslam&icirc; adaletin numunesi g&ouml;sterilmiş ve bilfiil tatbik edilmişti; ama hen&uuml;z insanlar bu ilahi h&uuml;k&uuml;metin ger&ccedil;ekleşmesi i&ccedil;in hazır değillerdi, eğer insanlar bu iktidarı kabul etmeye hazır olsalardı, İmam-ı Zaman gaybete &ccedil;ekilmez, ilah&icirc; kanunu uygulamaya koyulur ve İslam&#39;ın adil iktidarını d&uuml;nyanın baştan başa tamamına yerleştirirdi. Dolayısıyla Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın gaybete &ccedil;ekilmesi ve gaybet-i suğra&rsquo;sının (kısa gaybetinin), gaybet-i kubra&#39;ya (b&uuml;y&uuml;k gaybete) d&ouml;n&uuml;şmesi insanların hen&uuml;z b&ouml;yle bir y&ouml;netime hazır olmayışlarından kaynaklanabilir ve aynı gerek&ccedil;eyle de devam etmiş olabilir. Bu gerek&ccedil;e dikkate alınırsa Hz.<strong> Mehdi</strong> (a.s)&rsquo;ın, ancak halkın her bakımdan onun h&uuml;k&uuml;metine hazır olup kabul edecekleri bir zamanda zuhur edeceği anlaşılmaktadır.</p>\n\n<p>\n	Ehl-i Beyt alimlerinin başta gelenlerinden olan rahmetli H&acirc;ce Nasiruddin Tusi gaybetin gerek&ccedil;eleri hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;Hz.<strong> Mehdi</strong>&#39;nin (a.s) gaybetinin sebebi ne Allah Teala&#39;dır, ne de o hazretin kendisi. Gaybetin sebebi, halkın tutumu ve masum imamın y&ouml;netiminden ka&ccedil;ınmalarıdır. Dolayısıyla gaybetin sebebi ortadan kalkığı zaman zuhur ger&ccedil;ekleşecektir.&rdquo;</p>\n\n<p>\n	Elbette gaybet olayı ilahi hikmet gereğince ge&ccedil;ekleşmiştir ve biz onun esrarının tamamını bilmiyoruz; ama gaybetin asıl sırrı bu olabilir. On bir masumun imameti m&uuml;ddetince insanların tuğyan ve itaatsizliği tecr&uuml;be edilmiş ve halkın onlardan sapması ve onları desteklemeyişleri bu m&uuml;ddet zarfında tamamen belli olmuştu. Halkın, İslam&#39;ın &acirc;dil iktidarının h&uuml;km&uuml; altına girmek istemeyişlerinde ş&uuml;phe kalmamıştı; b&ouml;yle bir ortamda, gaybet tabii bir meseledir ve aslında onun toplumda zuhur ve huzuru sorulup durur, b&ouml;yle bir vaziyette İmam <strong>Mehdi </strong>ne diye toplumda zahir olsun ki? İmam <strong>Mehdi (a.s) </strong>zuhuruna ortam hazırlanıncaya kadar gaybet edecek ve kendi vazifelerini gizli olarak yerine getirecektir. Bu arada onu ger&ccedil;ekten g&ouml;rmek isteyenleri kendini ziyaret ve desteklemeye muvaffak edecektir. <strong>&ldquo;Bir kavim kendisini değiştirmedik&ccedil;e Allah onu değiştirmez.&rdquo;</strong></p>\n\n<p>\n	Bu sır, zuhur vaktine kadar gizli kalacak ve o zaman b&uuml;t&uuml;n insanlar gaybetin sebebinin kendi varlıklarında gizli olduğu halde bundan niye gafil olduklarını anlayacaklar. Dolayısıyla İmam&#39;ın zuhur etmesi i&ccedil;in insanların kendilerini daha fazla hazırlamaları, ıslah edip yanlışlıklarından d&ouml;nmeleri gerekir. Oysa onlar bir takım fasık ve zalim y&ouml;netimlere g&ouml;n&uuml;l bağlamış, bu y&ouml;netimlerin dertlerine deva olabileceğini ve onların g&ouml;sterişli teşkilatlarının bir işe yarayacağını sanmışlardır.</p>\n\n<p>\n	Elbette, &ldquo;Hz.<strong> Mehdi (a.s)</strong>&#39;ın gaybet etmesine &ndash;kayba &ccedil;ekilmesine- sebep olan halkın kendisidir&rdquo; c&uuml;mlesinin manası; istisnasız herkesin bu b&uuml;y&uuml;k g&uuml;naha ortak olduğu anlamında değildir. Bu c&uuml;mlenin manası, hen&uuml;z halkın arasında hazretin zuhuru i&ccedil;in gerekli olan taraftar sayısının oluşmadığıdır. Yoksa a&ccedil;ıktır ki gaybet s&uuml;recinin başlamasından bu tarafa her zaman i&ccedil;in o hazretin y&ouml;netimi i&ccedil;in hazır olup bekleyen y&uuml;ce insanlar var olmuş ve var olmaya devam etmektedir de. Ama hen&uuml;z toplumun genelinde b&ouml;yle bir hazırlık ve beklenti s&ouml;z konusu değildir; a&ccedil;ıktır ki, hazırlıklı olmayan bir toplum da onun iktidarına muhalif olacaktır. Dolayısıyla bu s&uuml;re&ccedil; devam ettik&ccedil;e gaybet de devam&nbsp; edecektir. Aslında Allah Teala gaybet vasıtasıyla Hz.<strong> Mehdi </strong>(a.s)&rsquo;ı &ouml;l&uuml;mden korumuştur. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın vadettiği zamandan &ouml;nce zuhur ederse, onu da diğer masum imamlar gibi şehit edebilirler; b&ouml;ylece de ilahi g&ouml;revini yerine getirmeye muvaffak olamaz ve zuhuru, toplumsal hedefine erişemez.</p>\n\n<p>\n	Rahmetli Kuleyni <em>&ldquo;Kafi&rdquo;</em> kitabında ve Şeyh Tusi <em>&ldquo;Gaybet&rdquo;</em> kitabında Z&uuml;r&acirc;re&rsquo;nin ş&ouml;yle dediğini nakletmişlerdir: &ldquo;Ben İmam Sadık (a.s)&rsquo;ın huzuruna vardığımda o hazretin: &ldquo;<strong>Mehdi</strong> (a.s) kıyam etmeden &ouml;nce, gaybet edecektir&rdquo; buyurduğunu duydum. &ldquo;Ni&ccedil;in?&rdquo; dedim:</p>\n\n<p>\n	İmam (a.s): &ldquo;Korku y&uuml;z&uuml;nden&rdquo; buyurdular. Sonra da &ouml;ld&uuml;r&uuml;lme korkusuna kinaye olarak karnına işaret&nbsp; ettiler.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonra hadislerden anlaşıldığı &uuml;zere İmam <strong>Mehdi</strong> (a.s)&rsquo;ın, kıyam zamanına kadar, takiyyeyle bile olsa, hi&ccedil;bir batıl rejim ve iktidarı tanımaması; hi&ccedil;bir zalim y&ouml;netici ve sultana takiyyeyle olsa bile biat etmemesi ve hi&ccedil;bir zalimin h&uuml;k&uuml;met ve saltanat boyunduruğu altına girmemesi gerekmektedir. İmam Sadık (a.s) buyurmuşlardır ki: &ldquo;<strong>Mehdi</strong> hi&ccedil; kimseyle ahd, akid ve biati olmadığı bir halde kıyam edecektir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Zira ger&ccedil;eğe uygun hareket etmesi ve Allah&#39;ın dinini kamil bir şekilde perdesiz, korkusuz ve m&uuml;l&acirc;hazasız uygulayarak toplumda hakim kılması i&ccedil;in hi&ccedil; bir ahd, s&ouml;zleşme ve kayırmaya mahkum olmaması icap etmektedir.</p>\n\n<p>\n	&Ouml;yle ki, tamamen a&ccedil;ık bir ge&ccedil;mişle ve hi&ccedil; kimseye karşı taahh&uuml;t sorumluluğu olmaksızın zuhur edecek ve b&uuml;t&uuml;n fasık h&uuml;k&uuml;metlerin defterini d&uuml;recek ve İslam&#39;ı d&uuml;nyaya hakim kılacaktır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Usul-i K&acirc;fi</em>, c.1 s.337.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> <em>- a.g.e.,</em> c.1, s.342.</p>\n	</div>\n</div>','Gaybet Meselesi','','publish','closed','open','','gaybet-meselesi','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2903',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2904,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p align=\"right\">\n	<strong>S. Suca KARAKUŞ</strong>/Erenler 4-5</p>\n\n<p>\n	Masum imamın varlığının hikmetini bilmeyen bazı kimseler; &ldquo;İnsanların ulaşamadığı gaip imamın ne faydası var?&rdquo; diye sorarlar. Oysa masum &ouml;nderin varlığının hikmetini, sadece aşik&acirc;r olup insanlara yol g&ouml;stermek ve toplumsal sorunları &ccedil;&ouml;zmek gibi işlerle sınırlamak, ger&ccedil;ekte masum &ouml;nderin makamını idrak etmemekten kaynaklanmaktadır. Ger&ccedil;ek şudur ki, her ne kadar insanlar, masum &ouml;nderin aşik&acirc;r olmaması y&uuml;z&uuml;nden gaybet d&ouml;neminde bir&ccedil;ok feyizden mahrum kalıyorlarsa da, bir&ccedil;ok y&ouml;nden de masum &ouml;nderin varlığından faydalanmaktadırlar. Allah Te&acirc;l&acirc;&rsquo;nın yery&uuml;z&uuml;ndeki halifesi olan masum imam gibi k&acirc;mil h&uuml;ccetlerin varlığının hikmeti Hz.Resulullah ve Ehl-i Beyt İmamları&rsquo;ndan gelen hadislerde ele alınmış ve varlıklarının bazı hikmetlerine işaretle yery&uuml;z&uuml;n&uuml;n il&acirc;h&icirc; h&uuml;ccetten yoksun kalmasının imk&acirc;nsız olduğu vurgulanmıştır. Bu hikmetlerden bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a) İnsan-ı k&acirc;mil olan masum &ouml;nder (a.s), madde &acirc;lemi ile rubub&icirc; &acirc;lem arasında bir rabıtadır.</p>\n\n<p>\n	Hz. Resulullah (s.a.a) Allah&rsquo;ın son h&uuml;cceti olan Hz. <strong>Mehdi</strong>&rsquo;nin gaybet edeceğinden s&ouml;z edince, kendisine y&ouml;neltilen: &ldquo;Gaybet d&ouml;neminde Hz.<strong>Mehdi</strong>&rsquo;nin varlığının ne gibi bir faydası olacaktır?&rdquo; şeklindeki bir soruya:</p>\n\n<p>\n	<em>&ldquo;Beni peygamber olarak g&ouml;nderen Allah&rsquo;a andolsun ki, insanlar gaybet d&ouml;neminde, bulutların arkasında kalan g&uuml;neşten faydalandıkları gibi ondan faydalanırlar&rdquo;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> cevabını vermiştir.</p>\n\n<p>\n	Yine &ldquo;Yenabiu&rsquo;l-Mevedde&rdquo; adlı kitapta S&uuml;leyman A&rsquo;meş bin Mehran yoluyla İmam Sadık (a.s)&rsquo;dan nakledilir ki, İmam Zeynelabidin (a.s) ş&ouml;yle buyurdu: &ldquo;<em>Biz, M&uuml;sl&uuml;manların imamı, d&uuml;nya ehlinin h&uuml;ccetiyiz. Yıldızların g&ouml;k ehline g&uuml;vence ve kurtuluş vesilesi olduğu gibi, bizler de yer ehlinin g&uuml;vence kaynağı ve kurtuluş vesilesiyiz. Bizim h&uuml;rmetimize, Allah istemedik&ccedil;e g&ouml;kten bir şey yere d&uuml;şmez. Bizim vasıtamızla Hakk&rsquo;ın rahmet yağmuru yağmakta ve yery&uuml;z&uuml; bereketlerini &ccedil;ıkarmaktadır; eğer biz yery&uuml;z&uuml;nde olmasaydık,&nbsp; yery&uuml;z&uuml; &uuml;zerindekileri yutardı. Allah Te&acirc;l&acirc;, Adem (a.s)&rsquo;ı yarattığı g&uuml;nden beri yery&uuml;z&uuml; hi&ccedil;bir zaman h&uuml;ccetsiz kalmamıştır. Ama bu h&uuml;ccet bazen zahirdir ve tanınır, bazen de gaip ve gizlidir. Kıyamete kadar da yery&uuml;z&uuml; h&uuml;ccetsiz kalmayacaktır. Eğer imam olmazsa Allah&rsquo;a (hakkıyla) ibadet edilmez.&rdquo; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong><em><strong>[2]</strong></em></strong></a></p>\n\n<p>\n	b) Yaratılışın gayesi olan, tam bir marifetle her şeyin tek yaratıcısı olan y&uuml;ce Allah&rsquo;a ibadet etmek, ancak masum &ouml;nderin varlığıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Bakınız; melekler insan t&uuml;r&uuml;n&uuml;n fesatlarıyla iyiliklerini mukayese ederek: <strong>&ldquo;Biz seni &ouml;v&uuml;p-y&uuml;celtir ve (s&uuml;rekli) takdis edip dururken, orada bozgunculuk &ccedil;ıkaracak ve kan akıtacak birini mi var edeceksin?&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> şeklindeki s&ouml;zleriyle onun yaratılışına itiraz edip insanın yaratılışını istemediklerini izhar edince, Allah Te&acirc;l&acirc;, insan t&uuml;r&uuml;n&uuml;n babası olan Hz. Adem&rsquo;in, Allah&rsquo;ı k&acirc;mil olarak tanımasına, O&rsquo;na kulluk ve ibadet etmesine vesile olacak m&uuml;lk ve melekut &acirc;lemi hakkındaki k&acirc;mil ilmini meleklere g&ouml;sterip onların bundan aciz kaldıklarını kanıtlayarak, insan t&uuml;r&uuml;n&uuml;n nelere layık olduğunu ve ne kadar y&uuml;ce bir makama ulaşabileceğini belgelemiş ve onların insan hakkındaki bilgilerinin yetersiz olduğunu g&ouml;zleri &ouml;n&uuml;ne sererek yanıldıklarını kanıtlamıştır.</p>\n\n<p>\n	B&ouml;ylece Hz. Adem (a.s), &acirc;lemlerin Rabbinin emriyle &uuml;st&uuml;n bilgisini meleklere kanıtlayınca, melekler, insan t&uuml;r&uuml;nden olan il&acirc;h&icirc; h&uuml;ccetlerin varlığının hakikatini ve onların Allah yanındaki y&uuml;ce makamını g&ouml;rd&uuml;ler ve beşer t&uuml;r&uuml;nden olan insan-ı k&acirc;milin Allah&rsquo;ı hamd ve tesbih etmesiyle, kendilerinin tesbih ve kutsamalarının mukayese edilemeyeceğinin, yaratılışından endişe duydukları beşer t&uuml;r&uuml;nden b&ouml;yle se&ccedil;kin kişilerin de varolacağının, dolayısıyla da beşerin yaratılışının yerli yerinde, layık ve tercih edilir bir yaratılış olduğunun bilincine vardılar.</p>\n\n<p>\n	Demek ki, aslında yaratılışın gaye ve felsefesini a&ccedil;ık&ccedil;a ortaya koyan şey, b&uuml;t&uuml;n meleklerin baş eğdiği bu se&ccedil;kin kişilerin varlığıdır. &Ccedil;&uuml;nk&uuml; se&ccedil;kin kişilerin ibadetleri eşsizdir ve hi&ccedil;bir ibadet onların ibadetlerinin yerini dolduramaz. O halde il&acirc;h&icirc; h&uuml;ccetlerin varlığı, beşerin başlangıcı ve ilk yaratılışı i&ccedil;in ikna edici bir delil olduğu gibi, hayatın ve beşeriyet silsilesinin devamı i&ccedil;in de ikna edici yegane delildir. Sonu&ccedil; olarak il&acirc;h&icirc; h&uuml;ccet insanlık toplumunda daima mevcut olmalıdır.</p>\n\n<p>\n	Eğer varlık nimeti bizi de kapsıyorsa, bu, insan-ı k&acirc;mil olan liyakatli kişilerin varlıklarının bereketindendir. Eğer insan-ı k&acirc;mil olan bu değerli zatlar olmasaydı, biz de var olmazdık. Varlık elbisesini giymiş olduğumuz şu anda dahi, eğer onlardan biri aramızda olmazsa, varlık hikmetimizi kaybeder, yok olup gideriz. O halde insan-ı k&acirc;mil olan il&acirc;h&icirc; h&uuml;ccetler, yalnız maarif ve ilimlerde biz insanoğlunun velinimeti olmakla kalmayıp, varlık nimetinde de velinimetlerimiz, yine onlardır.</p>\n\n<p>\n	Ehl-i Beyt İmamları tarafından gelen Ziyaret-i Camia&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<em>&ldquo;Ey velinimetlerim! &Ouml;vg&uuml;n&uuml;z&uuml; sayıp bitiremem ve hakikatinizi ger&ccedil;ek anlamıyla &ouml;vemem, makam ve mevkinizi nitelendirmekten acizim, iyilerin nuru ve salihlerin hidayet edicisi sizsiniz; siz, her şeye g&uuml;c&uuml; yeten Allah&rsquo;ın h&uuml;ccetlerisiniz. Allah, yaratılışı sizinle başlattı ve sizinle bitirecektir. O, sizin hatırınız i&ccedil;in yağmur yağdırır ve sizin hatırınız i&ccedil;in g&ouml;ky&uuml;z&uuml;n&uuml;n yere kapanmasını engeller ve sizin hatırınız i&ccedil;in &uuml;z&uuml;nt&uuml;leri giderir, zorlukları bertaraf eder.&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s) değerli babaları İmam Bakır (a.s)&rsquo;dan naklediyorlar ki:</p>\n\n<p>\n	<em>&ldquo;...Bizim ibadetlerimizle aziz ve celil Allah&rsquo;a ibadet edilir, eğer biz olmasaydık Allah&rsquo;a hakkıyla ibadet edilmezdi</em>.<em>&rdquo;</em> <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Yine bir&ccedil;ok rivayetlerde buyurmuşlardır ki: <em>&ldquo;Yery&uuml;z&uuml; hi&ccedil; bir zaman masum bir &ouml;ndersiz bırakılmaz.&rdquo;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) buyurmuşlardır ki:<em> &ldquo;Vallahi, Allah Hz.Adem&rsquo;in ruhunu aldığı vakitten itibaren yery&uuml;z&uuml;n&uuml; masum imamdan mahrum bırakmamıştır. Halk onun vasıtasıyla Allah&rsquo;a ulaşır. O, Allah&rsquo;ın halka h&uuml;ccetidir ve yery&uuml;z&uuml; Allah&rsquo;ın halka h&uuml;cceti olan imam olmaksızın bir an bile b&acirc;ki kalmaz.&rdquo; </em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>c) Masum İmam (a.s) insanları manevi boyutta hidayet eder</strong>.</p>\n\n<p>\n	Masum imam, zahiri ameller merhalesinde hidayet edici ve kılavuz olduğu gibi, manevi hayat aşamasında da hidayet edicidir ve amellerin hakikati onun hidayetiyle hedefine ulaşır. Allah Te&acirc;l&acirc; Kur&rsquo;an-ı Kerim&rsquo;de buyuruyor ki: &ldquo;<strong>Onları &ouml;yle rehberler kıldık ki, emrimizle halkı doğru yola sevk ederler ve onlara hayırlı işleri vahyettik.</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Başka bir yerde de buyuruyor ki: &ldquo;<strong>Ve i&ccedil;lerinden, sabrettikleri i&ccedil;in onları emrimizle doğru yola sevk edecek rehberler tayin etmiştik.</strong>&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i Beyt tefsircisi Tabatabai ş&ouml;yle yazar: &ldquo;Bu ve benzeri ayetlerden anlaşılmaktadır ki, İmam (a.s), zahiri hidayet ve aydınlatmanın yanı sıra soyut ve melekler &acirc;lemi cinsinden olan bir &ccedil;eşit manevi hidayete de sahiptir. Onlar, batini hakikat ve nuraniyetleri ile halktan iyi kimselerin kalbinde tesir ve tasarruf eder ve onları yaratılışlarının son hedefi olan kemal derecelerine cezbederler.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Demek ki, il&acirc;h&icirc; h&uuml;ccet ve halkın hidayet&ccedil;isi olarak Hz.<strong> Mehdi</strong> (a.s)&#39;ın varlığını gerekli g&ouml;ren biz Ehl-i Beyt dostlarının bu inancına; &ldquo;Hz.<strong> Mehdi </strong>(a.s)&#39;ın gaybeti bu maksadı bozuyor, gaybeti nedeniyle halkın ulaşma imk&acirc;nı olmayan bir imamın varlığının ne faydası var?&rdquo; şeklinde itiraz edenler, ger&ccedil;ekte imametin ger&ccedil;ek manasının bilincine varmamışlardır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar, imamın vazifesinin yalnızca maariflerin dış y&uuml;z&uuml;n&uuml; a&ccedil;ıklamak ve halkın zahiri kılavuzluğuyla sınırlı olmadığını, halkın zahiri hidayetinin yanı sıra, batini velayet ve amellerin manevi rehberliğinin de masum &ouml;ndere ait olduğunun farkında değillerdir. Oysa masum imamın asıl g&ouml;revi, halkın manevi hayatını d&uuml;zene sokmak ve onlara Hakka&rsquo;a ulaşmakta kılavuzluk edip destek olmaktır. Masum imamın fizik&icirc; huzuru veya gaybetinin ise, bu konuda bir tesiri yoktur. İmam her ne kadar halkın g&ouml;z&uuml;nden saklı olsa da, batıni yolla onların nefisleri ve ruhlarıyla bağlantılıdır. Ve her ne kadar şimdiye dek zahir olup evrensel ıslahını yapma vakti gelmemişse de, manevi boyuttaki kılavuzluğu i&ccedil;in varlığının zorunlu olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Merhum Hace Nasir-i Tusi (r.a) diyor ki: &ldquo;Onun varlığı bir l&uuml;tuftur, hakimiyeti de başka bir l&uuml;tuf, şu anda g&ouml;r&uuml;n&uuml;rde olmayışı ise bizim y&uuml;z&uuml;m&uuml;zdendir.&rdquo;</p>\n\n<p>\n	Eğer halk, faydasında ş&uuml;phe olmayan g&uuml;neşten uzaklaşmış ve g&uuml;neşin doğrudan yansıyan nurunun kendilerine ulaşmasına engel olmuşlarsa, bu g&uuml;neşten kaynaklanan bir hata veya g&uuml;neşin var olmadığına bir delil değildir; hata g&uuml;neşten uzaklaşan ve onun nurundan kendini gizleyen halktadır. Bu durumda halk, g&uuml;neşin hi&ccedil; bir faydası olmadığını zannetmemelidir. &Ccedil;&uuml;nk&uuml; g&uuml;neş olmasaydı, halk sığınaklarında dahi yaşayamazdı.Yine de varlığından uzaklaştıkları ve doğrudan yansıyan nurundan kendilerini gizledikleri bu g&uuml;neş, onlar i&ccedil;in &ccedil;alışma, beslenme ve hayat imk&acirc;nı sağlamaktadır.</p>\n\n<p>\n	Nitekim bazı hadislerde gaip İmam (a.s), bulut ardındaki g&uuml;neşe benzetilmiştir. S&uuml;leyman-ı A&rsquo;maş, İmam Sadık (a.s)&rsquo;dan: &ldquo;Halk Allah&rsquo;ın gaip olan h&uuml;ccetinden nasıl yararlanacak?&rdquo; diye sorduğunda, İmam (a.s): &ldquo;<em>Bulutlar g&uuml;neşi &ouml;rtm&uuml;ş olduğu halde insanların g&uuml;neşten yararlandığı gibi</em>.&rdquo; buyurmuşlardır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Cabir bin Abdullah-i Ensari de Peygamber&rsquo;den (s.a.a): &ldquo;Acaba insanlar gaybet zamanında imamdan bir fayda g&ouml;recekler mi?&rdquo; diye sorduğunda, Hz. Peygamber-i Ekrem (s.a.a):</p>\n\n<p>\n	&ldquo;<em>Evet,beni peygamberliğe g&ouml;nderene andolsun ki, onlar g&uuml;neşten nasıl yararlanıyorlarsa ondan da &ouml;ylece yararlanacak ve nurundan faydalanacaklardır. O, bulutlar ardında gizli kalsa da insanlar onun varlığından faydalanacaklardır</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> cevabını vermişlerdir.</p>\n\n<p>\n	<strong>d) Masum imam &uuml;mit kaynağıdır.&nbsp; </strong></p>\n\n<p>\n	Gaip İmam&rsquo;a inanmak, kurtuluşu beklemek ve onun zuhurunu g&ouml;zlemek, insanlara b&uuml;y&uuml;k bir &uuml;mit vermektedir. &Uuml;mit, başarı ve ilerlemede en b&uuml;y&uuml;k etkenlerden biridir. &Uuml;midini yitirmiş olan bir topluluk ise, asla başarıya ulaşamaz. Nitekim karargahta&nbsp; bulunan bir komutanın varlığı, askerlere &uuml;mit verir ve onların &ccedil;aba g&ouml;stermelerini sağlar. Komutanının &ouml;l&uuml;m haberini duyan bir ordu ise, ileri teknikle donanmış olsa dahi bozguna uğrayıp dağılıverir.</p>\n\n<p>\n	İşte bu y&uuml;zden, Ehl-i Beyt&rsquo;ten nakledilen hadislerde, kurtuluşu beklemek en b&uuml;y&uuml;k ibadet ve hak yolunda şehadete erişmeye eşdeğer sayılmıştır.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Kim, biz Ehl-i Beyt&rsquo;in velayetiyle kurtuluşu bekler bir halde &ouml;l&uuml;rse, K&acirc;im&rsquo;in (<strong>Mehdi</strong>&rsquo;nin) ordusunda yer alan kimsenin derecesinde olur.&rdquo;</em> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hz. Ali (a.s) da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Bizim devletimizi bekleyen kimse, Allah yolunda kanını d&ouml;ken ve canını veren kimse gibidir.&rdquo; </em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	e) İmam dinin korunmasına vesiledir.</p>\n\n<p>\n	Hz. Ali (a.s), her d&ouml;nemde insanların il&acirc;h&icirc; &ouml;nderlere olan ihtiya&ccedil;larını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<em>&ldquo;Yery&uuml;z&uuml; Allah i&ccedil;in h&uuml;ccet ve delille kıyam eden İmam&rsquo;dan yoksun kalmaz. Bazen o imam zahir ve g&ouml;r&uuml;n&uuml;rde bazen de gizlidedir. Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;ccet ve delilleri yok olmasın diye b&ouml;yle takdir edilmiştir. Onlar ka&ccedil; kişi ve nerededirler? (veya ne zamana kadar korku i&ccedil;erisinde ve gizlidedirler?) Allah&rsquo;a andolsun ki, sayı a&ccedil;ısından azdırlar, ama değer ve makam a&ccedil;ısından b&uuml;y&uuml;kt&uuml;rler. Allah Te&acirc;l&acirc;, onlar vasıtasıyla kendi h&uuml;ccet ve delillerini korumaktadır...&rdquo;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>&nbsp;</p>\n\n<p>\n	&nbsp;Zamanın ge&ccedil;mesi, şahsi fikir ve değerlendirmelerin dini konulara karıştırılıp din adına sunulması, sapık mekteplerin aldatıcı ve &ccedil;ekici propagandalarının din kılıfında sunulması, fasit ellerin semavi &ouml;ğretilere uzanması, İslam kanunlarının pratik alandan uzaklaştırılması gibi binlerce fakt&ouml;r el ele vererek, İslam kanunlarından bazılarının unutulmasına, asaletinin yitirilmesine ve tahrif edilmesine neden olur. Vahiy olarak inen bu &ouml;ğretiler, muhtelif beyinlere temas ederek siyahlaşır ve ilk g&uuml;nk&uuml; parlaklığını yitirir. Bu nurun, karanlık fikirlerin &ccedil;er&ccedil;evesinden ge&ccedil;mesi sonucunda, ışığı azalır ve yansıması zayıflar.</p>\n\n<p>\n	Durum b&ouml;yleyken acaba M&uuml;sl&uuml;manlar i&ccedil;inde, İslam&rsquo;ın yasa ve &ouml;ğretilerini gelecek nesiller i&ccedil;in olduğu gibi koruyacak birinin bulunması gerekmez mi? Acaba yeniden mi vahiy inecektir?! Kesinlikle hayır. &Ccedil;&uuml;nk&uuml; vahiy kapısı ebediyete dek kapanmıştır. &Ouml;yleyse asıl din nasıl korunmalı? Tahrifler ve hurafeler nasıl &ouml;nlenmeli? Bu, ancak masum bir imam vasıtasıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Buna ilaveten, <strong>İmam Mehdi</strong> (a.s) her yıl hac t&ouml;renine katılır, toplantılara gider, &ccedil;oğu zaman bazı m&uuml;minlerin meselelerini bir vasıtayla veya vasıtasız olarak halleder, hatta bazılarının onu g&ouml;rmesi ama tanımaması da m&uuml;mk&uuml;nd&uuml;r. İmam (a.s) ise onları g&ouml;r&uuml;r ve tanır, l&uuml;tf&uuml; bazı iyi kimselere şamil olur. Gaybet-i Suğra ve K&uuml;bra zamanında halktan bir&ccedil;ok kimse onunla g&ouml;r&uuml;şme şerefine ulaşmış, kerametini g&ouml;rm&uuml;ş ve sorunlarını halletmişlerdir.</p>\n\n<p>\n	Merhum Ayetullah Seyyid Sadruddin-i Sadr ş&ouml;yle yazar:</p>\n\n<p>\n	<em>&ldquo;el İhtiyar&rdquo;</em> kitabında gaybet zamanında Hz.<strong> Mehdi </strong>(a.s)&#39; ile g&ouml;r&uuml;ş&uuml;p buluşanların hikayeleri de yer almaktadır. Bunun, <em>&ldquo;Hz <strong>Mehdi&rsquo;</strong>yi g&ouml;rd&uuml;ğ&uuml;n&uuml; iddia edeni yalanlayın&rdquo;</em> diye gelen hadisle &ccedil;elişir bir yanı yoktur. &Ccedil;&uuml;nk&uuml; bu rivayetten maksat, aynı rivayetin başından da anlaşıldığı gibi, O Hazretin &ouml;zel el&ccedil;isiyim iddiasında bulunanı yalanlamaktır.</p>\n\n<p>\n	<strong>İmam Mehdi</strong> (a.s) gaybet d&ouml;neminde pek &ccedil;ok soruları cevaplamış, dini ve d&uuml;nyevi sorunlardan halkı kurtarmış, bir&ccedil;ok hastaya şifa vermiş, &ccedil;aresiz ve &acirc;cizlere hayat vermiş, yolunu yitirmişleri hidayet etmiş, susuzları suya kandırmış, zayıfların elinden tutmuştur.</p>\n\n<p>\n	Bu konuda, muhtelif zaman ve mekanlarda birbirini tanımayan g&uuml;venilir kimseler tarafından bir&ccedil;ok kitap yazılmış ve s&ouml;z&uuml;m&uuml;ze şahitlik edecek bir&ccedil;ok olaya değinilmiştir. &Ccedil;oğu kez insan bu kitapları okuyup, kitapda ge&ccedil;en olay ve şahitleri tam olarak anlayınca meselenin doğruluğuna kesinlikle emin olmaktadır.&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Bihar&uuml;&rsquo;l-Envar</em>, c.52, s.93.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Yenabi&uuml;&rsquo;l-Mevedde</em>, c.2, s.217.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Bakara, 30.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Usul-i Kafi</em>, c.1, s.193.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Usul-i Kafi</em>, c.1, s.178, h.2.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> <em>- a.g.e.</em>, c.1, s.178, h.8.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya, 73.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Secde, 24.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>İslam&rsquo;da Ehl-i Beyt</em>, s.260.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntehabu&rsquo;l-Eser</em>, s.271.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemalu&rsquo;d-Din</em>, c.1, s.265.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.357.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>İkmal&uuml;&rsquo;d-Din</em>, c.2, s.327.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nehc-&uuml;l Belağa kısa s&ouml;zler no: 139.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>el-<strong>Mehdi</strong></em>, s.178- 179.</p>\n	</div>\n</div>','Gaybet Zamanında İmam (a.s)’ın Varlığının Faydaları','','publish','closed','open','','gaybet-zamaninda-imam-a-sin-varliginin-faydalari','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2904',0,'post','',0),(2905,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 style=\"text-align: right;\">\n	Seccat KARAKUŞ/Erenler 4-5</h5>\n\n<p style=\"margin-left:21.3pt;\">\n	On birinci İmamın şehadetinden sonra, Hicri 260 yılından 329 yılına kadar yani 69 yıllık s&uuml;re, İmam Mehdi (a.s)&rsquo;ın &ldquo;Gaybet-i Suğra&rdquo; &ndash;k&uuml;&ccedil;&uuml;k gizlilik- d&ouml;nemidir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> O tarihten itibaren <strong>Hz. Mehdi</strong> (a.s)&rsquo;ın zuhur edeceği zamana kadar ge&ccedil;en s&uuml;re&ccedil; &ldquo;Gaybet-i K&uuml;bra&rdquo; -b&uuml;y&uuml;k gizlilik- d&ouml;nemidir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&rsquo;da halkın <strong>İmam Mehdi</strong> (a.s) ile irtibatı tamamen kesilmemekle beraber sınırlıydı. Ehl-i Beyt dostları, Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olan &ldquo;&ouml;zel naipler&rdquo; vasıtasıyla sorunlarını İmam&rsquo;a iletip cevap alabiliyorlardı. Bu d&ouml;nem, halk ile İmam arasındaki irtibatın tamamen kesildiği ve halkın, İmam&rsquo;ın genel vekilleri olan Ehl-i Beyt mektebine bağlı m&uuml;&ccedil;tehit ve fakihlere başvurmakla g&ouml;revlendirildiği &ldquo;Gaybet-i K&uuml;bra&rdquo; d&ouml;nemine bir hazırlık olarak tanımlanabilir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Eğer Gaybet-i K&uuml;bra ansızın ve birden ger&ccedil;ekleşseydi, d&uuml;ş&uuml;ncelerin sapmasına ve zihinlerin onu kabullenmemesine sebep olabilirdi; ama Gaybet-i Suğra m&uuml;ddetince zihinler yavaş yavaş hazırlık kazandı ve daha sonra Gaybet-i K&uuml;bra başladı. Yine Gaybet-i Suğra zamanında, &ouml;zel naipler vasıtasıyla İmam (a.s) ile sağlanan irtibat ve bu s&uuml;re&ccedil; zarfında Ehl-i Beyt dostlarından bazılarının <strong>İmam Mehdi</strong> (a.s)&rsquo;ın huzuruna varmaları, onun doğum ve hayatı meselesini de daha fazla sabitleştirdi. Eğer Gaybet-i K&uuml;bra bunlardan &ouml;nce olmuş olsaydı, belki de bu mesele bu kadar a&ccedil;ık olmayacak ve bazıları ş&uuml;pheye d&uuml;şecekti. Allah Teala kendi hikmetiyle, (Peygamber (s.a.a) ve İmamlar (a.s)&rsquo;ın da bildirdikleri gibi) Ehl-i Beyt izleyicilerinin İmamlara olan inan&ccedil;larının sarsılmaması, <strong>Hz. Mehdi </strong>(a.s)&rsquo;ı ve ilahi kurtuluşu beklemeleri, gaybet zamanında Allah&rsquo;ın dinine sarılıp kendilerini eğitmeleri ve <strong>İmam Mehdi </strong>(a.s)&rsquo;ın kıyamı i&ccedil;in Allah&rsquo;ın emri gelinceye kadar dini vazifelerini yerine getirmeleri i&ccedil;in, tam gaybete hazırlık gayesiyle kısa m&uuml;ddetli &ldquo;Gaybet-i Suğra&rdquo; ve ondan sonra uzun m&uuml;ddetli &ldquo;Gaybet-i K&uuml;bra&rdquo; olmak &uuml;zere, <strong>İmam Mehdi</strong> i&ccedil;in iki &ccedil;eşit gaybet takdir etti.</p>\n\n<h3>\n	D&ouml;rt Sefir</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra zamanında Ehl-i Beyt b&uuml;y&uuml;klerinden d&ouml;rt kişi <strong>İmam Mehdi</strong> (a.s)&rsquo;ın &ouml;zel naibi olmuştur. Onlar İmam&rsquo;ın huzuruna gider, halkın sorularını İmam&rsquo;a iletir, İmam&rsquo;ın da mektupların kenarına yazdığı cevapları halka iletirlerdi.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu d&ouml;rt naibin dışında İmam (a.s)&rsquo;ın &ccedil;eşitli şehirlerde de vekilleri vardı; onlar da bu d&ouml;rt naip vasıtasıyla halkın meselelerini İmam (a.s)&rsquo;a ulaştırıyorlardı. İmam (a.s) tarafından onlara mektup ve fermanlar &ccedil;ıkarılmıştı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a> Merhum Seyyid Muhsin Emin&#39;in belirttiği gibi, d&ouml;rt kişi mutlak ve umumi temsilci idiler, diğerleri ise bazı hususi işler i&ccedil;in g&ouml;revlendirilmişlerdi. Bu vekiller arasında Ebu H&uuml;seyin Muhammed bin Cafer bin Esad, Ahmed bin İshak-ı Eş&rsquo;ari, İbrahim bin Muhammed-i Hamedani ve Ahmed bin Hamza bin Yesee gibi m&uuml;minler vardır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	D&ouml;rt naip ise sırasıyla şunlardır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	1- Ebu Amr Osman bin Said-i Amri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	2- Ebu Cafer Muhammed bin Osman bin Said-i Amiri,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	3- Ebu&rsquo;l-Kasım H&uuml;seyin bin Ruh Nevbahti,</p>\n\n<p style=\"margin-left:21.3pt;\">\n	4- Ebu&rsquo;l-Hasan Ali bin Muhammed Semeri.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu Amr Osman bin Said, halkın g&uuml;venine mazhar olan &ccedil;ok değerli bir şahsiyet idi. İmam Hadi (a.s) ile İmam Hasan Askeri (a.s)&rsquo;ın vekilliğini yapmıştır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> O, <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emri ile İmam Hasan Askeri (a.s)&rsquo;ın kefenleme ve defnetme işlemini de &uuml;zerine almıştır.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> Ona, Askeriyeye ait mahallede ikamet ettiğinden dolayı &ldquo;Askeri&rdquo; lakabı verilmişti. O, saray memurlarının, İmam (a.s)&#39;a yaptığı hizmeti farketmemeleri i&ccedil;in yağ satıcılığı yapar, <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> Ehl-i Beyt dostlarının İmam Hasan Askeri ve İmam Ali Hadi (a.s)&rsquo;a g&ouml;nderdikleri humus ve zekatı yağ kaplarına koyarak İmam&#39;a ulaştırırdı.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Ahmed bin İshak-i Kummi der ki: &ldquo;İmam Ali H&acirc;di&#39;nin (a.s) huzuruna m&uuml;şerref olup, arz ettim ki: &ldquo;Ben her zaman burada (Samirra&rsquo;da) olamıyorum, sadece burada bulunduğum zamanlar sizi ziyaret etme şerefine nail olabiliyorum, b&ouml;yle zamanlarda bir sorunla karşılaşırsam kime başvurayım?&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmam buyurdu ki: <em>&ldquo;Bu Ebu Amr (Osman bin Said-i Amri), g&uuml;venilir ve emin bir kişidir, size benim tarafımdan ne derse bendendir. Benim tarafımdan size ne ulaştırırsa benden ulaştırmıştır.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ahmed bin İshak der ki: &ldquo;İmam Ali H&acirc;di (a.s)&#39;ın vefatından sonra, İmam Askeri (a.s)&#39;ın yanına gittim ve aynı s&ouml;z&uuml;m&uuml; ona da tekrarladım, o hazret de değerli babaları gibi: &lsquo;<em>Ebu Amr, emin ve ge&ccedil;miş İmamlar&rsquo;ın g&uuml;venini kazanmış, benim hayatımda ve hayatımdan sonra inandığım kişidir. Size bir şey s&ouml;ylerse benden s&ouml;ylemiş ve bir şey size ulaştırırsa benden ulaştırmıştır</em>&rsquo; dedi.&rdquo; &nbsp;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli şahıs, İmam Hasan Askeri (a.s)&rsquo;dan sonra <strong>İmam Mehdi</strong> (a.s)&rsquo;ın fermanı &uuml;zerine naipliğini &uuml;stlendi. Ehl-i Beyt dostları sorunlarını ona iletiyor, İmam&#39;ın cevabı da onun vasıtasıyla onlara ulaşıyordu. <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden rahmetli Muhakkik Damad <em>&ldquo;Sırat-ı M&uuml;stakim&rdquo;</em> adlı kitabında ş&ouml;yle yazmıştır: &ldquo;Şeyh Osman bin Said-i Amri, İbn-i Ebi Ganim-i Gazvini&rsquo;nin &lsquo;İmam Ali H&acirc;di (a.s) vefat ettiği zaman evladı yoktu!&rsquo; dediğini, bunun &uuml;zerine Ehl-i Beyt dostlarının onunla kavga edip İmam&#39;a bir mektup yazdıklarını ve bunun &uuml;zerine İmam&rsquo;ın onu yalanlayan bir mektup yazdığını ve cevabının, Ehl-i Beyt dostlarına bir delil, mucize olması i&ccedil;in de bu mektubu m&uuml;rekkepsiz, yani kuru kalemle beyaz bir kağıdın &uuml;zerine yazdığını nakleder. İmam (a.s) tarafından verilen cevabın metni ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Allah sizi ve bizi fitne ve sapıklıktan korusun. Sizlerden bir grubun din ve emir sahiplerinin doğumunda şek ve ş&uuml;phe ettiği bize ulaştı. Bu haber bizi &uuml;zg&uuml;n ve m&uuml;teessir etti, elbette bu &uuml;zg&uuml;nl&uuml;k asıl sizin i&ccedil;indir; bizim i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah ve hak bizimledir. Birinin bizlerden uzaklaşması korkmamıza sebep olmaz, bizi Allah yarattı, diğer yaratıkları da bizim h&uuml;rmetimize ihya etti. Niye ş&uuml;pheye kapılmışsınız? İmamlarınızdan (a.s) size ulaşan şeyin ger&ccedil;ekleşeceğini bilmiyor musunuz (ge&ccedil;miş imamlar <strong>Kaim</strong> (a.s)&rsquo;ın gaybet edeceğini bildirdiler)? Acaba Allah Teala&#39;nın, Adem&#39;in zamanından ge&ccedil;miş İmam&#39;ın zamanına kadar halkın sığınması i&ccedil;in sığınaklar ve aracılıklarıyla halkın hidayet bulacağı alametler bıraktığını ve bir bayrak gizlendiğinde diğer bir bayrağın a&ccedil;ığa &ccedil;ıktığını, bir yıldız battığında başka bir yıldızın doğduğunu g&ouml;rmediniz mi? Allah&rsquo;ın ge&ccedil;miş İmam (on birinci İmam)&rsquo;ın ruhunu aldıktan sonra kendi dinini batıl mı ettiğini sanıyorsunuz? Yaratıklarını kendine hidayet edecek sebep ve vesilelerden yoksun bıraktığını mı zannediyorsunuz? Asla b&ouml;yle değildir! Hoşlanmadıkları halde kıyamet kopuncaya ve Allah&#39;ın emri zahir oluncaya kadar da b&ouml;yle olmayacaktır. &Ouml;yleyse Allah&#39;tan korkun, bize teslim olun ve işleri bize bırakın, ben size nasihat ettim, Allah bana ve size şahittir. </em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Osman bin Said, &ouml;l&uuml;m&uuml;nden &ouml;nce <strong>İmam Mehdi </strong>(a.s)&rsquo;ın emriyle oğlu Ebu Cafer Muhammed bin Osman&rsquo;ı <strong>İmam Mehdi</strong> (a.s)&rsquo;ın vekil ve naibi olarak tanıttı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman da babası gibi Ehl-i Beyt mektebinin b&uuml;y&uuml;klerinden olup takva, adalet ve y&uuml;celik bakımından Ehl-i Beyt dostlarının g&uuml;ven ve saygısını kazanmıştı. İmam Hasan Askeri (a.s) da onun ve babasının g&uuml;venilir ve itimat edilir olduğunu daha &ouml;nceden belirtmişti. Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyeti rahmetli Şeyh Tusi ş&ouml;yle yazar: &ldquo;B&uuml;t&uuml;n Ehl-i Beyt dostları onun adaleti, takvası, emanete sadık olduğu hususunda ittifak etmişlerdir.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Birinci naip Osman bin Said&rsquo;in vefatından sonra onun &ouml;l&uuml;m&uuml; ve oğlunun naipliği hakkında <strong>İmam Mehdi</strong> (a.s) tarafından ş&ouml;yle bir tevki<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a> gelmiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Doğrusu biz Allah&rsquo;tanız ve yine ona d&ouml;nenleriz. O&rsquo;nun emrine teslim ve O&rsquo;nun takdirine rıza g&ouml;stermişiz. Baban kutlu yaşadı ve tertemiz &ouml;ld&uuml;. Allah ona rahmet etsin, onu imamları ve efendilerine kavuştursun. &Uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;a, İmamlar&rsquo;a yakınlık kastıyla onların işlerinde &ccedil;alışmaktan geri kalmadı. Allah onu nurlu kılsın; hatalarını bağışlasın.&rdquo;</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Tevki&rsquo;nin diğer bir kısmında ise ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;Allah senin sevabını artırsın, bu musibetten dolayı sana g&uuml;zel sabır versin. Siz yaslı olduğunuz gibi biz de yaslıyız. O ayrılığıyla, seni de, bizi de yalnız bıraktı. Allah, g&ouml;&ccedil;t&uuml;ğ&uuml; yerde onu sevindirsin. Kutluluğunun en y&uuml;ce delili şu ki, Allah ona, kendisinden sonra yerine ge&ccedil;mesi, onun işini y&uuml;klenmesi ve onu rahmetle anmasını sağlamak i&ccedil;in senin gibi bir oğul vermiş. Ben, Allah&rsquo;a hamd olsun derim, &ccedil;&uuml;nk&uuml; onun yerine ge&ccedil;menle canlar huzur i&ccedil;inde; &uuml;st&uuml;n ve y&uuml;ce Allah&rsquo;ın seni onun yerine ge&ccedil;irmesiyle, g&ouml;n&uuml;ller rahatlamış oldu. Allah yardımcın olsun, sana g&uuml;&ccedil;, kuvvet versin, yardım etsin, başarı versin; dostun, koruyucun, g&ouml;r&uuml;p g&ouml;zetenin olsun.&rdquo; </em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan Abdullah bin Cafer-i Humeyri der ki: &ldquo;Hen&uuml;z Osman bin Said d&uuml;nyadan g&ouml;&ccedil;meden <strong>İmam Mehdi </strong>(a.s), bize kendi el yazısıyla g&ouml;nderdiği bir mektupta Ebu Caferi (Muhammed bin Osman bin Said-i Amiri), babasının yerine atadığını bize bildirmişti.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine <strong>İmam Mehdi</strong> (a.s)&rsquo;ın İshak bin Yakub-ı Kuleyni&rsquo;ye cevap olarak yazdıkları başka bir tevkide şunlar yer almıştır:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>&ldquo;...ama Muhammed bin Osman-ı Amiri, Allah ondan ve babasından razı olsun, doğrusu ben ona inanıyorum. Onun benim tarafımdan yazdığı şey benim yazdığım şeydir.&rdquo;</em> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Abdullah bin Cafer-i Humeyri der ki: &ldquo;Muhammed bin Osman&#39;dan <strong>Hz. Mehdi</strong>&#39;yi g&ouml;rd&uuml;n m&uuml; diye sordum buyurdu ki:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Evet, Onunla son olarak Ka&#39;be&#39;nin kenarında g&ouml;r&uuml;şt&uuml;ğ&uuml;m&uuml;zde ş&ouml;yle buyurdu: <em>&ldquo;Allah&#39;ım! Bana vadesini verdiğin şeyi ger&ccedil;ekleştir.&rdquo;</em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a> Yine M&uuml;stacar&rsquo;de<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a> onun: <em>&ldquo;Allah&#39;ım d&uuml;şmanlarımdan intikam al&rdquo; </em>dediğini g&ouml;rd&uuml;m.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Yine Muhammed bin Osman diyor ki: &ldquo;<strong>Hz. Mehdi</strong> (a.s) her yıl hac t&ouml;reninde hazır bulunur, milleti g&ouml;r&uuml;r ve tanır, halk da onu g&ouml;r&uuml;r, fakat tanımaz.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Muhammed bin Osman kendisi i&ccedil;in bir mezar hazırlamış ve &uuml;zerini sace (bir &ccedil;eşit elbise ve bez) ile &ouml;rtm&uuml;şt&uuml; ve onun &uuml;zerine de Kur&rsquo;an&rsquo;dan ayetler ve Masum İmamların isimlerini yazmıştı, her g&uuml;n onun i&ccedil;ine giriyor ve bir c&uuml;z Kur&rsquo;an okuduktan sonra dışarı &ccedil;ıkardı.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu değerli zat, &ouml;lmeden &ouml;nce &ouml;leceği g&uuml;n&uuml; haber vermiş ve haber verdiği g&uuml;nde de vefat etmiştir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a> Bu zat,<strong> İmam Mehdi</strong> (a.s)&rsquo;ın emriyle vefat etmeden &ouml;nce ziyaretine gelen Ehl-i Beyt b&uuml;y&uuml;klerinden bir gruba; Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti&rsquo;yi kendinden sonraki naip ve İmam ile irtibatı olan şahıs olarak tanıtarak: &ldquo;O, benim yerime ge&ccedil;ecektir, işlerinizde ona m&uuml;racaat ediniz&rdquo; buyurmuştur.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a> Ebu Cafer Muhammed bin Osman-ı Amiri Hicri 305 yılında vefat etmiştir.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<h3>\n	H&uuml;seyn bin Ruh-i Nevbahti</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu-l Kasım H&uuml;seyn bin Ruh Nevbahti, dost ve d&uuml;şman yanında &ouml;zel bir azamet ve değere sahipti. Akıl, takva, fazilet ve ileri g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;yle tanınır, &ccedil;eşitli fırkaların geneli onu sever ve sayardı. İkinci sefir Muhammed bin Osman-ı Amri&rsquo;nin zamanında bazı işlerin mesuliyetini taşıyordu. Muhammed bin Osman&rsquo;ın yakın dostları arasında Cafer bin Ahmed bin Mutil-i Kummi herkesten daha fazla onunla samimi ve irtibatta idi. Hatta Muhammed bin Osman&rsquo;ın hayatının son zamanlarında yemeği Cafer bin Ahmed&rsquo;in ve babasının evinde hazırlanıyordu. Ashab arasında Cafer bin Ahmed bin Mutil&rsquo;in ikinci sefirin yerine ge&ccedil;me ihtimali daha y&uuml;ksekti. Hatta Muhammed bin Osman ihtizar halindeyken Cafer bin Ahmed onun baş tarafında ve H&uuml;seyn bin Ruh ayak tarafında oturmuşlardı.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a> Bu arada Muhammed bin Osman, Cafer bin Ahmed&rsquo;e d&ouml;nerek buyurdu ki: &ldquo;İşleri Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh&rsquo;a bırakmam emredilmiştir.&rdquo; Bunun &uuml;zerine Cafer bin Ahmed yerinden kalkarak H&uuml;seyn bin Ruh&rsquo;un elinden tutup Muhammed bin Osman&rsquo;ın baş tarafına oturtmuş, kendisi de onun ayak tarafına ge&ccedil;miştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<strong>Hz. Mehdi</strong> (a.s) tarafından, H&uuml;seyin bin Ruh hakkında gelen tevki ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Biz onu tanıyoruz, Allah Teala hayır ve rızasını ona tanıtsın ve h&uuml;km&uuml; ile ona yardımcı olsun, onun mektubundan haberdar olduk, bizce g&uuml;venilir ve inanılır bir kişidir. Kalbimizde onu sevindirecek kadar bir makam ve sevgisi var, Allah iyiliğini artırsın. Doğrusu Allah, her şeyin velisidir. Her şeye kadirdir, ortağı olmayan Allah&rsquo;a hamd olsun ve Allah&rsquo;ın selamı peygamber olarak g&ouml;ndermiş olduğu Muhammed&rsquo;e ve Ehl-i Beyt&rsquo;ine olsun.</em>&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Bu tevki hicri kameri 305 yılında, Şevval ayının 6&#39;sında, pazar g&uuml;n&uuml; g&ouml;nderilmiştir.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a> Bir &ccedil;ok kitap yazmış olan Bağdat&#39;ın b&uuml;y&uuml;k kelam alimlerinden ve Nevbahti soyunun b&uuml;y&uuml;ğ&uuml; olan Ebu Sehl-i Nevbahti&#39;den &ldquo;Ni&ccedil;in şeyh Ebul Kasım Huseyn bin Ruh sefirlik mevkisine erişti de, siz bu makama erişmediniz?&rdquo; diye sorduklarında ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	-Onlar (İmamlar<em>-</em>a.s-), herkesten daha iyi bilirler ve se&ccedil;tikleri kimse daha liyakatli ve daha m&uuml;nasiptir. Ben davranış ve tartışması sert olan biriyim. Eğer ben <strong>Hz.</strong> <strong>Mehdi </strong>(a.s)&#39;ın sefiri olsaydım ve şimdi Ebul Kasım Huseyin bin Ruh&#39;un (sefirlik sebebiyle) bildiği gibi <strong>Hz. Mehdi</strong> (a.s)<em>&#39;</em>ın yerini bilseydim ve (İmam&#39;ın hakkında muhaliflerle tartışmaya girseydim ) zor durumda kalsaydım (kendimi kontrol edemeyip) İmam&#39;ın yerini bildirmem m&uuml;mk&uuml;nd&uuml;. Ama Ebul Kasım (sır saklama ve ka&ccedil;ınmada &ouml;yle bir kişidir ki) eğer İmam onun g&ouml;mleği altında gizlense ve onu kesici aletlerle lime lime etseler, yine de ondan ayılmaz (ve onu d&uuml;şmana g&ouml;stermez).<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ebu&rsquo;l Kasım H&uuml;seyin bin Ruh, yaklaşık 21 yıl İmam&rsquo;ın naipliğini yapmış, &ouml;lmeden &ouml;nce İmam&rsquo;ın emriyle naipliği Ebu-l Hasan Ali bin Muhammed-i Semeri&rsquo;ye bırakmıştır. O, hicri 326 yılının Şaban ayında vefat etmiştir; mezarı Bağdat&rsquo;tadır.</p>\n\n<h3>\n	Ali bin Muhammed-i Semeri</h3>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Muntehe&rsquo;l-Makal&rdquo; kitabının yazarı, d&ouml;rd&uuml;nc&uuml; sefir Ebu&rsquo;l Hasan Ali bin Muhammed-i Semeri hakkında ş&ouml;yle yazar: &ldquo;O, anlatılamayacak kadar b&uuml;y&uuml;k bir şahsiyete sahipti. Bu değerli zat, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın emri ile H&uuml;seyin bin Ruh&rsquo;tan sonra İmam (a.s)&rsquo;ın sefiri olarak Ehl-i Beyt dostlarının sorunlarını halletmek i&ccedil;in g&ouml;revlendirilmiştir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Rahmetli Muheddis-i Kummi ş&ouml;yle yazar: &ldquo;Ebu&rsquo;l Hasan Semeri, bir g&uuml;n yanındaki insanlara, &lsquo;Allah size Ali bin Babaveyh-i Kumi&#39;nin mateminde m&uuml;k&acirc;fat versin, o, şu anda d&uuml;nyadan g&ouml;&ccedil;t&uuml;&rsquo; buyurdu. Onlar saat, g&uuml;n ve ayı not aldılar; 17 veya 18 g&uuml;n sonra Ali bin Babaveyh-i Kumi&#39;nin o tarihte vefat etmiş olduğunu &ouml;ğrendiler.&rdquo;</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ali bin Muhammed Sameri Hicri 329 yılında vefat etmiştir.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a> Vefatından &ouml;nce Ehl-i Beyt dostlarından bir grup onun etrafında toplanarak: &ldquo;Senden sonra yerine ge&ccedil;ecek olan sefir kimdir&rdquo; diye sorduklarında şu cevabı vermiştir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;Ben bu konuda bir kimseye vasiyet etmekle g&ouml;revli değilim.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a> Sonra da <strong>Hz. Mehdi</strong> (a.s) tarafından bu konuda g&ouml;nderilen h&uuml;km&uuml; Ehl-i Beyt dostlarına g&ouml;sterdi. Onlar da bu h&uuml;k&uuml;mden kopya aldılar, h&uuml;km&uuml;n metni mealen ş&ouml;yledir:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Bismillahirrahmanirrahim.</em></p>\n\n<p style=\"margin-left:21.3pt;\">\n	<em>Ey Ali bin Muhammed-i Semeri! Allah senin musibetinde kardeşlerinin m&uuml;kafatını arttırsın, sen altı g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;eceksin, onun i&ccedil;in, işlerini derleyip toparla; &ouml;l&uuml;m&uuml;nden sonra yerine ge&ccedil;mek &uuml;zere birisi hakkında tavsiyede bulunma, doğrusu &ldquo;Gaybet-i K&uuml;bra&rdquo; başlamıştır ve Allah Teala izin vermedik&ccedil;e zuhur olmayacaktır. Zuhur, ancak O&rsquo;nun izniyle olacaktır. Bu da ancak uzun bir zaman sonra, kalplerin taş kesilmesi ve yery&uuml;z&uuml;n&uuml;n zul&uuml;mle dolmasından sonra olacaktır. &Ccedil;ok ge&ccedil;meden izleyicilerimden beni g&ouml;rd&uuml;klerini -sefir unvanıyla irtibatta olduklarını- s&ouml;yleyenler gelecektir. Ama bilin ki, S&uuml;fyani&rsquo;nin &ccedil;ıkmasından ve y&uuml;ksek &ccedil;ığlık<a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[xxxi]</strong></a> duyulmasından &ouml;nce bu iddiada bulunan herkes yalan s&ouml;ylemektedir. G&uuml;&ccedil; ve kuvvet, ancak</em> <em>Allah&rsquo;tandır</em>.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ger&ccedil;ekten de İmam&rsquo;ın buyurduğu gibi Ali bin Muhammed-i Semeri altı g&uuml;n sonra dar-ı faniden g&ouml;&ccedil;m&uuml;ş ve Helenci caddesinde, Ebu İtab Nehri&rsquo;nin kenarında toprağa verilmiştir.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[xxxiii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	İmamın hususi sefirleri halkın en takvalı, en asaletlisi ve M&uuml;sl&uuml;manların en &ccedil;ok g&uuml;venip itimat ettikleri kimselerdi. Gaybet-i Suğra boyunca Ehl-i Beyt muhipleri soru ve m&uuml;şk&uuml;llerini onların vasıtasıyla İmam (a.s)&rsquo;a ulaştırıyor, İmam (a.s) da cevabını onların vasıtasıyla Ehl-i Beyt dostlarına g&ouml;nderiyordu. O zaman bu gibi irtibat herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;, hatta y&uuml;ce şahsiyetli kimselerden bazıları hususi sefirler vasıtasıyla İmam&#39;ın (a.s) huzuruna gidip hazretle g&ouml;r&uuml;şmeye muvaffak bile oluyorlardı.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Şeyh Tusi &ldquo;<em>İhticac</em>&rdquo; kitabında ş&ouml;yle yazar:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;İmam (a.s)&rsquo;ın a&ccedil;ık emri ve &ouml;nceki sefirin sonrakini tanıtması ve tayin etmesi olmadan İmam&rsquo;ın &ouml;zel vekillerinden hi&ccedil;biri sefirlik iddiasında bulunmamış, Ehl-i Beyt dostları da, <strong>İmam Mehdi</strong> (a.s) tarafından onların s&ouml;zlerinin doğruluğu ve sefirliklerinin ger&ccedil;ekliğine delalet eden bir mucize ve alamet g&ouml;rmedik&ccedil;e, onların hi&ccedil;birinin s&ouml;z&uuml;n&uuml; kabul etmemişlerdir.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[xxxiv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Gaybet-i Suğra&#39;nın m&uuml;ddetinin son bulmasıyla Gaybet-i K&uuml;bra d&ouml;nemi başlamış,&nbsp; şimdiye kadar da devam etmektedir. Gaybet-i Suğra d&ouml;neminde halk, hususi sefirler vasıtasıyla sorunlarının cevabını <strong>Hz. Mehdi </strong>(a.s)&#39;dan alabiliyorlardı. Gaybet-i K&uuml;bra d&ouml;nemi başladığı andan itibaren artık bunun m&uuml;mk&uuml;n olamayacağı bizzat <strong>İmam Mehdi</strong>&rsquo;nin kendisi tarafından hususi sefirler aracılığıyla Ehl-i Beyt dostlarına bildirilmiştir. Ancak bu d&ouml;nemde de Ehl-i Beyt muhipleri &ouml;yle sahipsiz olarak kendi başlarına bırakılmamış ve bu d&ouml;nemde sorunlarının halli i&ccedil;in hazretin umumi sefirlerine m&uuml;racaat etmeleri gerektiği, hususi sefirlerine verilen tevkilerle beyan edilmiştir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerinden olan rahmetli Keş&icirc; ş&ouml;yle yazar: &ldquo;<strong>Hz. Mehdi</strong> (a.s) tarafından g&ouml;nderilen tevkide ş&ouml;yle ge&ccedil;mektedir: <em>&lsquo;Artık dostlarımızın, bizce g&uuml;venilir olan kimselerin bizden naklettikleri şeylerde ş&uuml;phede kalmaları i&ccedil;in hi&ccedil;bir &ouml;z&uuml;r ve bahaneleri yoktur. Dostlarımız sırrımızı onlara bıraktığımızı ve onlara verdiğimizi bilmekteler.</em>&rdquo; <a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[xxxv]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetleri olan Şeyh Tusi, Şeyh Saduk ve Şeyh Tabersi de, İshak bin Ammar&rsquo;dan ş&ouml;yle nakletmişlerdir: &ldquo;Mevlamız <strong>Hz. Mehdi</strong> (a.s) Ehl-i Beyt mektebi izleyicilerinin gaybet zamanındaki vazifeleri hakkında ş&ouml;yle buyurmuştur: <em>&lsquo;Karşılaştığınız</em> <em>olaylarda, hadislerimizi rivayet edenlere m&uuml;racaat ediniz. &Ccedil;&uuml;nk&uuml; onlar, benim sizin &uuml;zerinize olan h&uuml;ccetlerimdir, ben de onlara Allah&rsquo;ın h&uuml;ccetiyim</em>.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	Merhum Tabersi de &ldquo;<em>İhticac</em>&rdquo; adlı kitabında İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&ldquo;<em>Nefsini kontrol altında tutan, dinini koruyan, heva ve hevesine muhalif olan, mevlasına (İmamlara -a.s-) itaat eden fakihlerden birini taklit etmek avam halk i&ccedil;in gereklidir</em>.&rdquo; <a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a></p>\n\n<p style=\"margin-left:21.3pt;\">\n	B&ouml;ylece Gaybet-i K&uuml;bra d&ouml;neminde M&uuml;sl&uuml;manların meselelerini halletmek hususunda Ehl-i Beyt mektebine bağlı fakihler sorumlu kılınmıştır. Ger&ccedil;i Ehl-i Beyt mektebine bağlı fakihlerin, masum imama ulaşma imkanı olmayanların sorunlarını &ccedil;&ouml;zmede fetva ve h&uuml;k&uuml;m verme yetkileri, &ouml;nceki masum imamlar tarafından da beyan ve tasvip edilmiştir. Ama Ehl-i Beyt mektebine bağlı fakihlerin genel anlamdaki resmi g&ouml;revleri, Gaybet-i K&uuml;bra&rsquo;nın başladığı tarihten itibaren başlamış, <strong>İmam Mehdi</strong> (a.s)&rsquo;ın zuhuruna kadar da devam edecektir.</p>\n\n<p style=\"margin-left:21.3pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> - Rahmetli Seyyid Muhsin Emin <em>&ldquo;A&rsquo;yan&rsquo;uş Şia&rdquo;</em> adlı eserinde Gaybet-i Suğrayı 74 yıl olarak kabul etmiş ve onun başlangıcını İmam <strong>Mehdi</strong>&rsquo;nin doğumundan hesaplamıştır. (c.4, 3. kısım, s.15).</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> - <em>A&#39;yan&#39;uş-Şi&acirc;,</em> c.4, &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, s.21.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> - <em>Muntehe&rsquo;l-Makal, El-<strong>Mehdi</strong></em>, s.181.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia</em>, c.4, 3. b&ouml;l&uuml;m, s.16.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> - <em>A&rsquo;yanu&rsquo;ş-Şia,</em> c.3, 3. b&ouml;l&uuml;m s.16.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.344.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a> - <em>el-<strong>Mehdi</strong></em>, s.181; <em>Biharu&rsquo;l-Envar, </em>c.51, s.346.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a> - <em>Envaru&rsquo;l-Behiyye</em>, s.324.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.345-346; Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; kitabı, s.216 ve 219; El Kunye ve&rsquo;l-Elkab c.3. s.230.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a> -&ldquo; Tevki&quot; l&uuml;gatte bir şeyin kenarına yazma, ıstılahta ise padişah ve halifelerin emir ve fermanlarına denir. Şi&acirc; alimlerinin kitaplarında gaybet zamanında İmam-ı Zaman (a.s) tarafından Şi&acirc;lara ulaşan mektup ve fermanlara &quot;Tevkiyat&quot; denir.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349; <em>Kemalu&rsquo;d-Din</em>, c.2, s.188, 38. hadis; <em>Gaybet-i Şeyh Tusi</em>, s.219-220.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.349-350; <em>Gaybet-i Şeyh Tusi</em>, s.220; <em>Keşfu&rsquo;l-Gumme</em>, c.3, s.457.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a> -Mustacar, Rukn&#39;u Yemani&rsquo;ye yakın Ka&#39;be&#39;nin kapısının karşısında, g&uuml;nahkarların af edilmesi i&ccedil;in insanların sığındıkları bir yerdir.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, Necef baskısı, c.3, s.267-268.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a> - <em>el-Kuna ve&rsquo;l-Elkab</em>, c.3, s.268.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c. 51, s.354-355; <em>Gaybet-i Şeyh Tusi</em>, s.326-327.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.352.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.353-354.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.354.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.351; <em>Gaybet-i Şeyh Tusi,</em> s.227.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51 s.359; <em>el-K&ucirc;nye ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.358 - 360.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a> - <em>Gaybet-i Şeyh Tusi</em>, s.242-243.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a> -<em> Biharu&rsquo;l-Envar</em>, c.51, s.360</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a> - &ldquo;S&uuml;fyani&rsquo;nin &ccedil;ıkışı&rdquo; ve &ldquo;y&uuml;ksek ses&rdquo; İmam-ı Zaman (a.s)&rsquo;ın zuhuruna yakın ger&ccedil;ekleşecek iki alamettir.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.361; <em>Gaybet-i Şeyh Tusi</em>, s.242-243; merhum Şeyh Saduk&rsquo;un <em>Kemal-ud Din</em>&rsquo;i, c.2, s.193.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a> - <em>A&rsquo;yanu&rsquo;ş-Ehl-i Beyt</em>, c.4, 3. c&uuml;z, s.21; <em>Kamusu&rsquo;r-Rical</em>, c.7, s.512.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a> - <em>Biharu&rsquo;l-Envar</em>, c.51, s.362.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a> - <em>el-<strong>Mehdi</strong>,</em> s.182- 183.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a> - <em>İhticac</em>, s.283.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a> - <em>el-<strong>Mehdi</strong></em>, s.182-183.</p>\n	</div>\n</div>','Gaybet-i Suğra ve Kübra','','publish','closed','open','','gaybet-i-sugra-ve-kubra','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2905',0,'post','',0),(2906,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p align=\"right\">\n	Abdullah TURAN<br />\n	&nbsp;</p>\n\n<p>\n	Şii&rsquo;siyle, S&uuml;nni&rsquo;siyle İslam &uuml;mmeti genel olarak, Hz. Mehdi konusunda g&ouml;r&uuml;ş birliği i&ccedil;erisindedir. Her iki grubun uleması da onu, Resulullah&rsquo;ın soyundan ve Hz. Fatıma <em>selamullahi aleyha&rsquo;nın</em> neslinden olduğunu kabul etmektedirler. Muteber kitaplarda bu bağlamda muvassak ve m&uuml;tevatir hadisler naklolunmuştur. Kur&rsquo;an-ı Kerim de, diğer semavi kitaplarda olduğu gibi Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> cihanş&uuml;mul adil h&uuml;k&uuml;metinden ve onun rehberliğinden s&ouml;z etmektedir. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi</em> <em>ve alih</em> ve diğer hidayet imamlarından bu konuda rivayet edilen &ccedil;ok sayıda hadisler, Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> oğlu olduğu ve halen hayatta bulunduğu, ancak ilah&icirc; hikmet gereği gaybete &ccedil;ekildiği hususunda hi&ccedil;bir şek ve ş&uuml;pheye yer bırakmamıştır. Kast ve garazı olmayan hak talibi herkes, eğer meseleye dikkatlice eğilirse, kesinlikle bu hakikate ulaşır ve onu kabul eder.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;tan, İslam&rsquo;ın usul ve &ouml;ğretilerini sağlıklı bir bi&ccedil;imde anlayıp idrak etmekte bizlere yardımcı olmasını ve ger&ccedil;ekleri anlamayı bizlere ve t&uuml;m hakikat aşıklarına inayet eylemesini, bizleri hatalardan, yanlış inan&ccedil; ve anlayışlardan, taassuplardan kurtarmasını niyaz ediyoruz. <strong>&ldquo;Rabbimiz! Bize hidayet verdikten sonra kalplerimizi saptırma; katından bize bir yardım ihsan et. Ş&uuml;phesiz ki, sen &ccedil;ok bağışlayansın.&rdquo;</strong></p>\n\n<p>\n	Şunu hatırlatmak gerekir ki, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bir şahıstır; bir sınıf veya grupta mehdilik tecelli etmez. Şiilik tarihi boyunca t&uuml;m Şiiler, ayrıca Ehl-i S&uuml;nnet&rsquo;ten bir &ccedil;ok alim İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın,</em> Resulullah&rsquo;ın &ccedil;ocuklarından olacağını kabul etmektedirler. Ehl-i S&uuml;nnet itikadında incelenmesi gereken şey, o İmam&rsquo;ın doğup doğmadığı ve buna benzer diğer &ouml;zellikleridir. Biz bu makalede, Allah&rsquo;ın yardımıyla bu meseleyi ilahi inayet ve toplumsal hayat &ccedil;er&ccedil;evesinde ele alacağız.</p>\n\n<h2>\n	İnsanın Toplumsal Hayatının Devamı İlah&icirc; H&uuml;ccetin Varlığının Gerektirir</h2>\n\n<p>\n	N&uuml;b&uuml;vvete imandan sonra en &ouml;nemli konulardan biri de, asrın imamının imametine inanmaktır. T&uuml;m M&uuml;sl&uuml;manlar bu inancı paylaşmaktadırlar. Allah Resul&uuml;&rsquo;n&uuml;n &ldquo;Zamanının imamını tanımadan &ouml;len kimse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r&rdquo; hadisi şerifi, bu mevzunun &ouml;nemini a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	İslam kelamcıları ve filozoflarının bu konuda getirdikleri akl&icirc; deliller de olduk&ccedil;a &ccedil;oktur. Biz burada sadece bir delili a&ccedil;ıklamakla yetineceğiz. O delil, y&uuml;ce Allah&rsquo;ın yaratılış ve din d&uuml;zeninin korunmasına g&ouml;sterdiği &ouml;zeni ifade eden &ldquo;İnayet Delili&rdquo;dir. Bir başka deyişle de Allah Teala&rsquo;nın &ldquo;Tekvin&icirc; ve Teşri&icirc; İnayeti&rdquo; olarak tabir edilen delildir.</p>\n\n<h2>\n	İnayet Ne Demektir?</h2>\n\n<p>\n	İnayet; bir işin en g&uuml;zel şekilde ger&ccedil;ekleşmesi ve en k&uuml;&ccedil;&uuml;k noktasının dahi belirsiz kalmaması i&ccedil;in azami derecede gayret edip, &ouml;zen g&ouml;stermek demektir.</p>\n\n<p>\n	&Ouml;rneğin; bir mimarın bina yapımındaki inayeti (&ouml;zen ve titizliği), binanın kolonlarına dikkat etmesini gerektirdiği gibi, kanalizasyona uzanan borularının eğimine dahi dikkat etmesini icap ettirmektedir. &Ccedil;&uuml;nk&uuml; binanın herhangi bir k&ouml;şesi veya bah&ccedil;esinde su toplanması, mimarın binanın bu b&ouml;l&uuml;m&uuml;ne gereken &ouml;zen ve titizliği g&ouml;stermediğini yansıtır. Tabii ki, insanın inayet ve &ouml;zeni, Allah Teala&rsquo;nın inayet ve &ouml;zenine kıyas edilemez.</p>\n\n<h2>\n	Hikmet Sahibi Olan Allah&rsquo;ın İnayeti ile İnsanın İnayeti Arasındaki Fark</h2>\n\n<p>\n	İnsanın kendi işine g&ouml;sterdiği inayet ve &ouml;zen ile Allah Teala&rsquo;nın, mukaddes zatından sadır olan fiillerine g&ouml;sterdiği inayet ve &ouml;zen elbette ki kıyas edilemeyecek kadar farklı farklı şeylerdir. &Ccedil;&uuml;nk&uuml; kişi kendi işine inayet (&ouml;zen) g&ouml;stermekle kendi ihtiya&ccedil;larını temin edip noksanlıklarını giderir. Fakat y&uuml;ce Allah hi&ccedil;bir noksanlığı, hi&ccedil;bir ihtiyacı olmayan, varlığı kendisinden olan, t&uuml;m kemallere sahip bulunan y&uuml;ce bir zattır. K&acirc;inat ve k&acirc;inattaki b&uuml;t&uuml;n varlıkların ihtiya&ccedil;larının karşılanması ve noksanlıkların giderilmesi, O&rsquo;nun inayetinin sonu&ccedil;larıdır. <strong>&ldquo;Allah onların s&ouml;ylediklerinden m&uuml;nezzeh, y&uuml;ce ve beridir.&rdquo;</strong></p>\n\n<h2>\n	Allah Teala&rsquo;nın İlim ve Kudretteki İnayeti</h2>\n\n<p>\n	İslam Filozofları, Allah Teala&rsquo;nın inayetini iki kısma ayırmışlardır.</p>\n\n<p>\n	1- İlimde inayet; buna &ldquo;ilm-i ina&icirc;&rdquo; de denmektedir.</p>\n\n<p>\n	2- Fiilde inayet; bu ise bir işi sağlam ve muhkem yapmak demektir.</p>\n\n<p>\n	Yukarıdaki iki terimin a&ccedil;ıklaması ş&ouml;yledir:</p>\n\n<p>\n	1) İlm-i İna&icirc;; bu terimi, ilk olarak İbn-i Sina gibi, Meşşa Felsefesi mektebinin mensupları g&uuml;ndeme getirmişlerdir. Bunun anlamı, Allah Teala&rsquo;nın kendi fiilini &ouml;nceden bildiğidir. Allah Teala&rsquo;nın ilmi, O&rsquo;nun y&uuml;ce zatıyla varolan, t&uuml;m hakikatleri g&ouml;steren &ldquo;&ouml;z ilim&rdquo; şeklindedir. Y&uuml;ce Allah&rsquo;ın zatının aynı olan ilmi, varlık &acirc;leminin t&uuml;m&uuml;n&uuml; g&ouml;sterir ve varlık &acirc;lemi g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyeni ile birlikte, o ilim ile v&uuml;cuda gelmiştir. Buna g&ouml;re İlm-i ina&icirc;, k&acirc;inatın kemalatı ve m&uuml;kemmel yaratılış nizamına taalluk eden ayrıntılı zati ilimdir.</p>\n\n<p>\n	Allah&rsquo;ın hikmet ve inayeti, mevcut olan her yaratığın kendi hedef ve gayesine ulaşmasını icap ettirmektedir.</p>\n\n<p>\n	Bu ilmin, k&acirc;inata yansıması sonucu k&acirc;inattaki t&uuml;m varlıkların bir hedefe doğru hareket ettiğini, somut bir gaye ve sonuca varmak i&ccedil;in &ccedil;alıştığını g&ouml;rmekteyiz.</p>\n\n<p>\n	2) Fiilde inayet, bundan maksat, eşyanın yaratılışı ve k&acirc;inatın tanzimine taalluk eden inayetidir. Yani, Allah Teala&rsquo;nın meydana getirdiği Tekvin d&uuml;zeni, en g&uuml;zel, en sağlam ve en cazip d&uuml;zendir. Tekvin (yaratılış) d&uuml;zeni, en iyi, en g&uuml;zel ve en sağlam d&uuml;zen olduğu gibi, Teşrii (yasama) d&uuml;zeni (Allah&rsquo;ın, insanların eğitilip yetiştirilmesi i&ccedil;in koyduğu kanunlar d&uuml;zeni) de d&uuml;ş&uuml;n&uuml;lebilecek en m&uuml;kemmel ve en iyi d&uuml;zendir. Hatta Y&uuml;ce Allah&rsquo;ın Teşri d&uuml;zenine olan inayetinin (&ouml;zeninin) Tekvin (yaratılış) d&uuml;zenine olan inayetinden daha fazla olduğu da s&ouml;ylenebilir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanın, yaratılış hedefi olan manevi miracını ve tekam&uuml;le doğru olan seyr-u s&uuml;lukunu başarıyla sona erdirmesi i&ccedil;in yaratılış d&uuml;zeni, yağmur, r&uuml;zgar, bulut, g&uuml;neş vs. ona hizmet etmektedir.</p>\n\n<p>\n	Bunun i&ccedil;in Tekvin d&uuml;zeni insanların terbiyesi ve tekam&uuml;l&uuml; i&ccedil;in bir vesiledir. Yani Tekvin d&uuml;zeninin m&uuml;him hedefi budur. Peygamberler ile vasiler de bu &ouml;nemli hedefin zaruretine binaen g&ouml;nderilmişlerdir. B&uuml;t&uuml;n bu evren ve i&ccedil;indekiler, insanların tekam&uuml;l dersi &ouml;ğrenmeleri i&ccedil;in birer medrese h&uuml;km&uuml;ndedir, peygamberler ve belirledikleri vasiler de, insanların &ouml;ğretmenleridir. Bug&uuml;n ise Allah&rsquo;ı tanıma medresesinin en b&uuml;y&uuml;k &uuml;stadı, Allah&rsquo;ın en b&uuml;y&uuml;k velisi ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in</em> son vasisi olan Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dır. Hepimiz şunu iyi biliyoruz ki; eğer &uuml;stat olmazsa sınıf ve medresenin varlığının bir anlamı kalmaz ve tamamen anlamsız olur. Bu konuyu iki yolla a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	Birincisi, illet (neden) yoluyla; buna Limmi yol da denilir. İkincisi ise yaratılış yoluyla; buna da İnni yol denilmektedir.</p>\n\n<h2>\n	Y&uuml;ce Allah&rsquo;ın Yaratılışa Olan İnayeti (&Ouml;zeni)</h2>\n\n<p>\n	Kudret sahibi olan Allah&rsquo;ın yaratılışa olan inayeti (g&ouml;sterdiği &ouml;zeni) &ldquo;Limmi&rdquo; yolla, yani illetten (nedenden) yola &ccedil;ıkarak a&ccedil;ıklanabilir; yani: Y&uuml;ce Allah zatı gereği ğanidir ve yaratılışın t&uuml;m kemalat ve g&uuml;zellikleri O&rsquo;na d&ouml;nmektedir. O yaratılıştan bir fayda sağlamaz. Halbuki insan, her ne kadar hayır ve g&uuml;zel işte bulunursa, bu onun tekam&uuml;l&uuml;ne yol a&ccedil;ar. Diğer yaratıklarda da durum aynıdır.</p>\n\n<p>\n	Bunun i&ccedil;in daha &ouml;nce de değindiğimiz gibi y&uuml;ce Allah, yaratılış d&uuml;zenini tam bir g&uuml;zellik ve sağlamlıkla yaratmıştır; Tekvin&icirc; d&uuml;zene &ouml;zen g&ouml;sterdiği gibi terbiye ve din d&uuml;zeni olan Teşri d&uuml;zenine de &ouml;zen g&ouml;stermiştir. Bir başka tabirle; tekvin &acirc;leminin insanların eğitim g&ouml;r&uuml;p gelişmeleri i&ccedil;in bir ara&ccedil; olduğunu s&ouml;yleyebiliriz. &Acirc;lemlerin Rabbi olan Hikmet sahibi Allah insanların yaratılışında, asıl ve nihai hedefe ulaşmaları i&ccedil;in, t&uuml;m imkan ve gere&ccedil;leri hazırlamıştır. Bu bağlamda Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;ok sayıda ayet vardır.</p>\n\n<h2>\n	Tekvin D&uuml;zeni</h2>\n\n<p>\n	Yaratılış d&uuml;zeni ger&ccedil;ekten de şaşırtıcı ve ilgin&ccedil;tir. O kadar akıl almaz ve fevkaladedir ki, bilim adamları, her ge&ccedil;en g&uuml;n muhtelif bilim dallarında yeni sırlar keşfediyor, keşfedilen her yeni şeyde de hayret ve şaşkınlıkları daha da &ccedil;ok artıyor. S&ouml;z buraya uzamışken konumuzun daha da bir netlik kazanması ve aydınlanması i&ccedil;in burada Korsi Moris&rsquo;in bir kitabına g&ouml;z atmak yerinde olacaktır.</p>\n\n<p>\n	O ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Gerektiğinde hem mikroskobun ve hem de d&uuml;rb&uuml;n&uuml;n g&ouml;revini yapan g&ouml;z&uuml;n ilgin&ccedil; yapısı, kolaylıkla a&ccedil;ılıp kapanan ve doğrulup b&uuml;k&uuml;len insan v&uuml;cudunun eklemlerinin hayret verici &ouml;zelliği, insanlar ve diğer canlı varlıkların kendi soylarını devam ettirmek i&ccedil;in başvurdukları karmaşık ve kapalı d&ouml;llenme ve &uuml;reme yolları, insan v&uuml;cudunda ger&ccedil;ekleşen ilgin&ccedil; kimyasal aksiyon ve reaksiyonlar, gıda maddesinin kana karışıp h&uuml;crelere aktarılması i&ccedil;in, sindirim sisteminde ger&ccedil;ekleşen aksiyonların yanı sıra tabiatın y&uuml;zlerce diğer ilgin&ccedil; y&ouml;n&uuml; ve g&uuml;zelliği bilginlerin dikkatini &uuml;zerine toplamıştır. Bilginler, b&uuml;t&uuml;n bunlar &uuml;zerinde yaptıkları inceleme ve araştırmalarla bu d&uuml;nyanın bir plan ve program &uuml;zerine yaratılmış olduğu sonucuna varmışlardır. Y&uuml;ce Allah&rsquo;ın varlığının en iyi delillerinden biri, &ccedil;evre ile mutlak bir uyumun oluşudur. İnsanın yery&uuml;z&uuml;ndeki varlığı ve kendisi ile &ccedil;evresi i&ccedil;in ge&ccedil;erli olan ilgin&ccedil; kurallar, genel plan ve programın bir kısmını oluşturmaktadır.&rdquo; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Moris, kitabının başka bir b&ouml;l&uuml;m&uuml;nde de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Şimdiye kadar sindirim ve sindirim sisteminin &ccedil;alışma şekli hakkında y&uuml;zlerce, belki de binlerce kitap yazılmıştır; fakat her yıl bu alanda yeni keşifler yapılmaktadır. O kadar yeni şeyler yazılmasına rağmen, konu s&uuml;rekli tazedir ve yeniliğini korumaktadır. Eğer biz sindirim sistemini bir laboratuara ve gıda maddelerini de laboratuara d&ouml;k&uuml;len ham maddeye benzetirsek, sindirme eyleminin ne kadar m&uuml;kemmel bir şekilde ger&ccedil;ekleştiğine şaşıp kalırız. Gıda maddesini alan her h&uuml;cre, i&ccedil;teki bir ateşle gıda maddesini yakıp v&uuml;cutta hareket oluşturuyor. Fakat hepimiz biliyoruz ki; ateş k&ouml;r&uuml;k olmadan tutuşmaz. Bunun i&ccedil;indir ki, tabiat gıda maddesini h&uuml;crelerde yakan, oksijen, hidrojen ve karbonik asidini ayrıştıran ve b&ouml;ylece v&uuml;cudun ateşini temin eden bazı yanıcı kimyasal bileşimler &uuml;retmektedir. Normal ateşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ateşten buhar, su ve karbonik asit y&uuml;kselir. Bu durum v&uuml;cuttaki yanma ve yakma olayında da aynıdır. Kan, karbonik asidi ciğerlere ulaştırıyor ve karbonik asidin dışarı atılmasıyla, insan hayatının aslını oluşturan solunum olayı ger&ccedil;ekleşiyor. B&uuml;t&uuml;n bu işler muntazam bir tertip ve d&uuml;zenle ger&ccedil;ekleşiyor.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu sahada &ccedil;alışan uzmanlar, vazifesini yapması i&ccedil;in, insana gerekli olan her şeyden yeterince verildiğini s&ouml;yl&uuml;yorlar. Eğer insan v&uuml;cudunun yapısını bir binanın yapısıyla karşılaştırırsak, mimarın, tabii afetlere karşı direnmesi i&ccedil;in binanın mimarisinde gerekli olan t&uuml;m &ouml;n tedbirlere yer vermesi gibi, bu &acirc;lemin yaratıcısının da insanın yaşamını s&uuml;rd&uuml;r&uuml;p, kemale ermesi i&ccedil;in t&uuml;m ara&ccedil;, gere&ccedil; ve imkanları insanoğlunun emrine verdiğini ve hi&ccedil;bir şeyi esirgemediğini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Bizim v&uuml;cudumuzun en &ouml;nemli &ouml;zelliklerinden biri şudur ki; v&uuml;cudumuzun &ccedil;oğu organları &ccedil;ift yaratılmıştır. Halbuki &ccedil;iftlerden biri, hayatımızın s&uuml;rmesi i&ccedil;in s&uuml;rekli olarak lazım olmayabilir. Bir başka deyişle &ccedil;iftlerden birini diğerinin faaliyetini aksatmadan devre dışı bırakabiliriz. &Ouml;rneğin b&ouml;breklerden birini bizim v&uuml;cudumuzun aksiyon ve reaksiyonunu pek de etkilemeyecek bir şekilde v&uuml;cuttan alabiliriz. Eğer kalp gibi bazı organlar &ccedil;ift yaratılmamışlarsa, bunlar beklenmedik hadiselere karşı azami bir direniş g&ouml;sterebilecek bir yapıya sahiptirler.</p>\n\n<p>\n	İnsan v&uuml;cudundaki hararet sistemi de bunun gibidir. Hi&ccedil;bir termometre senelerce b&ouml;ylesine g&uuml;zel ve dakik bir şekilde işleyemez. &Ouml;yle dakik bir şekilde işliyor ki, en k&uuml;&ccedil;&uuml;k bir rahatsızlık baş g&ouml;sterdiğinde uyarı sinyalleri veriyor. Ateşin y&uuml;kselmesi, bu uyarı sinyallerinden birine &ouml;rnek olarak g&ouml;sterilebilir.</p>\n\n<p>\n	Bu ilgin&ccedil; v&uuml;cut yapısının bir diğer hayret verici mekanizması ise, savunma mekanizmasıdır. Bu mekanizma tecr&uuml;beli ve &ccedil;evik bir komutanın emrindeki b&ouml;l&uuml;kler gibi &ccedil;alışıyor.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, evrendeki varlıklar hakkında binlerce kitap yazılmıştır. İnsanoğlu, kainatın baştan başa kanun, d&uuml;zen, uyum, bağımlılık, illet ve malullerle dolu olduğunu, b&uuml;t&uuml;n bunların belirli bir hedefe doğru hareket etmekte olduğunu ve insanın işlerliği, faaliyeti ve tekam&uuml;le doğru seyri i&ccedil;in gerekli olan her şeyin yeterince verildiğini anlamıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, Allah Teala&rsquo;nın kendi yaptıklarına olduk&ccedil;a ehemmiyet verdiğini g&ouml;stermektedir. Her şeyin varması gereken noktaya doğru hareket etmesi i&ccedil;in, oluşumu (tekvini) itibarıyla y&uuml;ce Allah tarafından y&ouml;nlendirildiğine g&ouml;re, mahlukatın en şereflisi ve en m&uuml;kemmeli olan insanın kılavuzsuz, rehbersiz ve başıboş bırakıldığını s&ouml;ylemek insafsızlık olmaz mı?</p>\n\n<p>\n	Evet, nasıl ki t&uuml;m varlıklar m&uuml;debbir olan Allah&rsquo;ın tedbir ve iradesiyle belirli ve hikmetli bir hedefe doğru hareket ediyorlarsa, insan da y&uuml;ce Allah&rsquo;ın h&uuml;ccet ve kılavuzunun rehberliği sayesinde olgunluk ve tekam&uuml;l yolunu kat edebilir. Toplum d&uuml;zeni de, adil bir rehber ve m&acirc;sum bir İmam olmadan, sarsıntı, kayma ve d&uuml;zensizlikten korunamaz. Bu sarsıntı, kayma ve d&uuml;zensizliğin &ouml;n&uuml;n&uuml;n alınması, t&uuml;m insan&icirc; değerlerin korunması ve insanların iyi bir şekilde terbiye edilip eğitilmesi i&ccedil;in, ilah&icirc; dinin m&uuml;fessir ve yorumcuya ihtiyacı vardır. Bu yorumcu, Allah&rsquo;ın belirlediği kimseden başkası olamaz. Ayrıca, bu dinin h&uuml;k&uuml;mlerini de ancak bu şahıs y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilebilir.</p>\n\n<p>\n	Yukarıdaki iki nokta, İslam Peygamberinin vefatından sonraki İslam toplumunun, şimdiye kadar ge&ccedil;irmiş olduğu s&uuml;recin dikkatlice incelenip m&uuml;talaa edilmesiyle iyice anlaşılır. O zamandan bug&uuml;ne dek, &ouml;zellikle de g&uuml;n&uuml;m&uuml;zde, insan&icirc; değerlerin nasıl &ccedil;eşitli şekillerde yorumlandığı ve her yerde adalet, demokrasi, &ouml;zg&uuml;rl&uuml;k, insan severlik, barış ve insanlara hizmetten s&ouml;z edilmekte olduğunu g&ouml;r&uuml;r&uuml;z. H&uuml;rriyet deniliyor; ama hangi anlamda bir h&uuml;rriyet kastediliyor? İslam deniliyor; ama kimin yorum ve anlayışına dayalı bir İslam&rsquo;dan s&ouml;z ediliyor? Bu &ouml;nemlidir.</p>\n\n<p>\n	H&uuml;rriyetten maksat, yabancıların hegemonyasından kurtulmak mı? Yoksa t&uuml;m nefs&icirc; istek ve arzuların temin edilmesi ve hi&ccedil;bir sınır tanımaz, ipe sapa gelmez, herhangi bir hukuka bağlı kalınmaksızın lakayt&ccedil;a bir yaşam s&uuml;rd&uuml;rmek mi? Hangi anlamda adalet? Ve bunu kim belirliyecek?</p>\n\n<p>\n	Toplumun birinde, eşcinsellik, kadının kadınla ve erkeğin erkekle evlenmesi serbest!! Başka yerde ise başka sapıklıklar! Bu g&uuml;n s&uuml;per g&uuml;&ccedil;ler mazlumları korumak, insanoğluna hizmet etmek ve insan haklarını temin etmek bahanesiyle hangi cinayeti işlemekten geri kalıyorlar? H&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;k maskesiyle gelip, bizim ve d&uuml;nyanın diğer mazlumlarının ger&ccedil;ek insan&icirc; ve ilah&icirc; değerlerini yok ediyorlar ve geniş &ccedil;aplı propaganda ara&ccedil;larından yararlanarak, kendi kof ve muhtevasız k&uuml;lt&uuml;rlerini inan&ccedil;lı gen&ccedil;lerimizin beyinlerine empoze ediyorlar. Bu işi başarıyla ger&ccedil;ekleştirdikten sonra da varımızı yoğumuzu yağmalayıp inan&ccedil; ve itikadımızda hurafeler ve sapıklıklar oluşturarak, inan&ccedil;larımızı rotasından &ccedil;ıkarıp ayrı bir y&ouml;ne kanalize ediyorlar. Acaba bu h&uuml;rriyet midir? Bu zorbalıklar ve talan etmeler adalet midir?!!</p>\n\n<p>\n	Şuna yakinen inanmak gerekir ki; insanın y&ouml;nlendiricisi ve kılavuzu yalnız Allah&rsquo;tır, insan onun kanun ve kurallarına ittiba etmekle menzil-i maksut olan ulv&icirc; hakikat ve tekam&uuml;le ulaşabilir. Bu kanunların da konuşan dili ve ger&ccedil;ek uygulayıcısı Allah&rsquo;ın emriyle M&acirc;sum bir İmam&rsquo;dan başkası olamaz.</p>\n\n<p>\n	Konunun devamında, g&uuml;ndeme getirilmesi m&uuml;mk&uuml;n olan sorulara cevap vereceğiz.</p>\n\n<h2>\n	Birinci soru:</h2>\n\n<p>\n	&ldquo;İnayet Kanıtı&rdquo;nı kabul etsek bile biz bu d&ouml;nemde Hazret-i Mehdi <em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın</em> &ouml;zellikleriyle belirlenmesinin, hikmet sahibi Allah&rsquo;ın inayeti (&ouml;zeni)&rsquo;nin bir sonucu olduğunu nereden anlayabiliriz? Bu İmam&rsquo;ın yery&uuml;z&uuml;nde hazır olduğu ve amellerimizi m&uuml;şahede ettiği halde gaybette olduğunu ve g&ouml;zlerin onu g&ouml;rmediğini nasıl ve nereden bilebiliriz?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Bu sorunun cevabı a&ccedil;ıktır; ama yine de meselede herhangi bir gizlilik kalmaması i&ccedil;in aşağıdaki noktalara dikkatinizi &ccedil;ekiyoruz.</p>\n\n<p>\n	a) Her zaman ve mekanın dini olan, dinamik bir mektep olarak İslam&rsquo;ın, ilim ve tekniğin gelişmesiyle her ge&ccedil;en g&uuml;n daha da artıp karmaşık boyutlar kazanan insanoğlunun yeni meseleleri ve ihtiya&ccedil;larına cevap vermesi gereklidir. Şu bir ger&ccedil;ektir ki, İslam&rsquo;ın &ccedil;ok y&ouml;nl&uuml; ve doğru bir şekilde beyan edilmesi ancak İmam&rsquo;ın varlığıyla m&uuml;mk&uuml;n olabilir.</p>\n\n<p>\n	b) İslam cihanş&uuml;mul bir h&uuml;k&uuml;met kurma iddiasındadır. Bu cihanş&uuml;mul h&uuml;k&uuml;metin idaresini ve rehberliğini, t&uuml;m insanların temiz ve p&acirc;k fıtratlarıyla kolaylıkla kabul edebilmeleri i&ccedil;in, p&acirc;k ve m&acirc;sum bir insanın &uuml;stlenmesi gerekir. Ancak b&ouml;ylelikle hem İslam&rsquo;ın ger&ccedil;eklerinin idrakinde bir kayma olmaz, hem de mensuplarının doğru d&uuml;r&uuml;st bir şekilde İslam&rsquo;ın emirlerini yerine getirip, kanun ve kurallarına uymaları sağlanmış olur. Bu cihanş&uuml;mul rehber (ruhlar ona feda olsun), vahyin idraki ve beyanı alanında m&acirc;sum olan İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka kim olabilir?</p>\n\n<p>\n	c) Varlık alemi ve onda varolan dakik ve ince d&uuml;zenin m&uuml;şahede ve m&uuml;lahazası t&uuml;m&uuml;yle, her şeyin her zaman ve mekanda, y&uuml;ce Allah&rsquo;ın inayetinin kapsamında olduğunu g&ouml;stermektedir. Durum b&ouml;yle iken İslam başta olmak &uuml;zere t&uuml;m semavi dinlerin vaad ettikleri cihanş&uuml;mul h&uuml;k&uuml;met rehbersiz olabilir mi? Kesinlikle hayır. Halkın ve mukadderatının sarsıntıya uğrayıp zedelenmemesi i&ccedil;in bu h&uuml;k&uuml;metin rehberinin, dinin sahibi ve el&ccedil;isi, yani Allah ve Peygamber tarafından belirlenmesi gerekir. Varlık aleminde insanları yaratıp, mukadderatını me&ccedil;hule ve belirsizliğe terk etmek, y&uuml;ce Allah&rsquo;ın inayet ve şanına yakışmaz. İşte bu delilden dolayı, Zamanın İmamı &ldquo;Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığı, beşeriyetin hayatını s&uuml;rd&uuml;rebilmesinin ka&ccedil;ınılmaz gereklerinden biridir.</p>\n\n<h2>\n	İkinci Soru:</h2>\n\n<p>\n	İslam dininin m&uuml;kemmel bir din olması hasebiyle, eğer t&uuml;m d&uuml;nya insanları İslam&rsquo;ın t&uuml;m kanunlarıyla amel ederlerse, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında insanların maruz ve m&uuml;ptela kaldıkları sorunlar ve dertler baş g&ouml;stermeyecektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın t&uuml;m kanun ve prensipleri, y&uuml;ce İslam Peygamberi tarafından beyan edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de de buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Yaş kuru ne varsa a&ccedil;ıklayıcı olan bu kitapta bulunmaktadır.&rdquo;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu sebeple, İslam&rsquo;ı a&ccedil;ıklaması i&ccedil;in m&acirc;sum İmamın v&uuml;cudunun varlığına ne gerek vardır?</p>\n\n<h3>\n	<strong>Cevap:</strong></h3>\n\n<p>\n	İslam Peygamberi&rsquo;nin kendi programını tam ve m&uuml;kemmel bir şekilde a&ccedil;ıkladığı ve hi&ccedil;bir şeyi eksik bırakmadığı, ş&uuml;phe g&ouml;t&uuml;rmez bir konudur. Fakat bu program, zamanın muhtelif dilimlerinde ve her yerde insanların hayatlarının t&uuml;m aşamalarında y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilmesi gerekli olan bir program olduğu i&ccedil;in, bu programın yorumlamasında &ccedil;ıkan ihtilaflarda, ilimleri vehb&icirc; olan ve kendileri ise m&acirc;sum olan, yaşayan bir imam ve &ouml;ndere, yani Peygamber&rsquo;in vasisine ihtiya&ccedil; duyulmaktadır. Bunu ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	a) İslam d&uuml;nyası Resul-i Ekrem&rsquo;in vefatından sonra, dinin ahkamı ve &ouml;ğretileri alanında şiddetli ihtilaflara maruz kaldı. Aşağıdaki tarih&icirc; numuneler bu iddianın doğruluğunu ispatlayan en bariz &ouml;rneklerdir.</p>\n\n<p>\n	Birinci Halife d&ouml;neminde M&uuml;sl&uuml;manlar arasında cenaze namazında ka&ccedil; tekbir s&ouml;yleneceği hususunda ihtilaflar vardı. Bir grup d&ouml;rt tekbir, bir grup ise beş tekbir getiriyorlardı. Bunlardan her biri Peygamber&rsquo;e uyduklarını s&ouml;yl&uuml;yorlardı. Nihayet ikinci halife &Ouml;mer b. Hattab, bu ihtilaflar bir kenara itilerek asgari sayı olan d&ouml;rt tekbir kabul edilsin dedi. Bunun i&ccedil;in hilafete bağlı &ccedil;evrelerce cenaze namazı d&ouml;rt tekbirle kılınmaktadır.</p>\n\n<p>\n	Dikkat ederseniz, daha birka&ccedil; g&uuml;n &ouml;nce kendi aziz rehberini yitiren M&uuml;sl&uuml;man topluluğu, cenaze namazı gibi en basit bir meselede g&ouml;r&uuml;ş ayrılığına d&uuml;ş&uuml;p birka&ccedil; gruba ayrılıyor, sonu&ccedil; olarak da Ehl-i Beyt mektebine g&ouml;re, <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Resulullah&rsquo;tan gelmeyen bir şeyi kabul ediyor. Bu t&uuml;r ihtilaf ve g&ouml;r&uuml;ş ayrılıklarına; Allah&rsquo;ın sıfatları, Allah&rsquo;ın adaleti, ahiret, peygamberlik, kaza ve kader gibi konular, &ouml;rnek olarak verilebilecek şeylerdendir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu olumsuzluklar, sorunlar, g&ouml;r&uuml;ş ayrılıkları, &ccedil;ekişmeler ve tartışmalar, Allah Resul&uuml;n&uuml;n vasisi olan, m&acirc;sum ve vahye aşina bir &ouml;ndere (Ehl-i Beyt İmamlarına) uyulmamasından kaynaklanmıştır.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam dini, vahyin hakikatini hi&ccedil;bir ipham ve belirsizliğe yer bırakmadan halka a&ccedil;ıklayacak ve zihinlerdeki soruları cevaplandıracak bir m&uuml;fessir ve a&ccedil;ıklayıcıya ihtiya&ccedil; duymaktadır. B&ouml;yle bir insan, ilah&icirc; vahiy hakkında sağlıklı ve m&uuml;kemmel bir bilgiye sahip olmalı, gaybın sırlarını ebedi ilah&icirc; kaynaktan alıp, Allah Resul&uuml; gibi beyan etmelidir. B&ouml;yle bir şahsın Hidayet İmamlarından başka birisi olmadığı ve onların dışında hi&ccedil;bir kimsenin bu makama layık olmadığı a&ccedil;ık olan bir ger&ccedil;ektir. Bu g&uuml;n ise Resulullah&rsquo;ın en son vasisi İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu makamı &uuml;stlenmiştir. O, vahyin tebliğinde hata etmeyen tek kişidir, dinin ahkamını uygulamakta zerre kadar kaymayan yine odur. Bir başka ifadeyle; ilim, amel, tebliğ ve uygulamada m&acirc;sum olan odur.</p>\n\n<p>\n	b) Dinlerin sonuncusu olan İslam&rsquo;ın, t&uuml;m d&ouml;nemlerde toplumunun sorunlarına cevap vermesi ve t&uuml;m olaylar ve gelişmelerde aktif rol oynaması gerekir.</p>\n\n<p>\n	Bunun i&ccedil;in dini beyan eden, belirsizlikleri bertaraf eden, ilah&icirc; hakikatleri a&ccedil;ıklayan kişinin, Allah Resul&uuml; gibi olması, onun nuruyla parlaması ve m&acirc;sumluk makamın haiz olması gerekmektedir. Zamanımızda ise On iki İmamın sonuncusu ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka, bu işi yapabilecek birisi yoktur.</p>\n\n<p>\n	Sonu&ccedil; olarak, İslam&rsquo;ın temeli ve Resulullah&rsquo;ın risaleti nasıl y&uuml;ce Allah&rsquo;ın inayetinin bir sonucu ise, t&uuml;m asırlar ve zamanlarda İslam&rsquo;ın, zamanın şartlarına g&ouml;re a&ccedil;ıklanması ve bu iş i&ccedil;in Resulullah&rsquo;ın mukaddes varislerden bir Hidayet İmamının varlığı da, y&uuml;ce Allah&rsquo;ın kullarına olan inayeti ve tevecc&uuml;h&uuml;n&uuml;n en bariz sonu&ccedil;larından biridir. &Ccedil;&uuml;nk&uuml;, ancak b&ouml;yle bir şahıs cihanş&uuml;mul bir İslam&icirc; h&uuml;k&uuml;met k&uuml;rs&uuml;s&uuml;ne dayanıp, ilahi vahyi a&ccedil;ıklayarak, adalet ve eşitliği d&uuml;nyaya iade edebilir.</p>\n\n<h2>\n	&Uuml;&ccedil;&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Eğer Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> bu g&uuml;n hazır bulunsaydı, İslam ve ahk&acirc;mını beşeriyete tebliğ edip beyan etmiş olsaydı, o zaman s&ouml;yledikleriniz kabul edilebilirdi. Fakat siz, İmam&rsquo;ın gaib olduğunu s&ouml;yl&uuml;yorsunuz. O İmam gaibtir; biz de bu d&ouml;nemde yaşıyoruz ve onun huzuruna varıp g&ouml;r&uuml;şmekten mahrumuz. Bu da g&ouml;steriyor ki, İslam ahkamının uygulanması m&acirc;sum olmayanların elinde bulunmaktadır. Bu durum sizin daha &ouml;nceki a&ccedil;ıklamalarınızla &ccedil;elişmiyor mu?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	G&uuml;neşin ışığının ulaşmasını engelleyen, bizim g&uuml;nahlarımızdır. Bizim durumumuz g&uuml;neşin &ouml;n&uuml;n&uuml; kapatan ve yery&uuml;z&uuml;n&uuml;n, direkt olarak g&uuml;neş ışığının bereketlerinden yararlanmasını engelleyen bulutlara benzer. Şu meşhur s&ouml;zde de beyan edildiği gibi; &ldquo;Dilenci tembel ise, ev sahibinin su&ccedil;u ne?&rdquo;</p>\n\n<p>\n	Evet; o y&uuml;ce zatı g&ouml;r&uuml;p, nurlu y&uuml;z&uuml;n&uuml; temaşa etmek liyakat gerektirir ve manev&icirc; hazırlık ister. Eğer herhangi birisi, dinin tavsiyelerine ve buyruklarına uymak, emirleriyle amel etmek ve sakındırdığı şeylerden ka&ccedil;ınmak suretiyle gerekli olan liyakati kedisinde oluşturursa, kuşkusuz o Hidayet İmamıyla buluşup, g&ouml;r&uuml;şecektir. Zaten Ehl-i Beyt&rsquo;in adet ve geleneği, ihsan, kerem ve fazilette bulunmaktan başka bir şey değildir.</p>\n\n<p>\n	Akl-ı selim sahibi olan herkes, nasıl verimli bir bah&ccedil;e ile &ccedil;orak bir toprağa yağan yağmurun letafet ve tabiatının aynı olduğunu, ama bu yağmur sonucu bah&ccedil;ede &ccedil;eşitli tat ve renkte meyveler ve g&uuml;ller yetiştiğini, &ccedil;orak toprakta ise işe yaramaz bitkilerin bittiğini kabul ediyorsa, bu konuda da Allah&rsquo;ın kendi hikmeti baliğası ve mutlak velayeti gereği, gerekli olan inayeti g&ouml;sterip, İmam-ı Zaman&rsquo;ı (Hz. Mehdi&rsquo;yi) yarattığını ve kendisine y&uuml;ce ilah&icirc; bilgiler verdiğini kolaylıkla kabul eder. Fakat maalesef insanlar maddi d&uuml;nyada, i&ccedil;inde boğuldukları şehvet, gazap ve &ccedil;eşitli ferd&icirc; ve toplumsal g&uuml;nahlardan dolayı bu liyakati kaybetmişlerdir. Ancak ne zaman bu engelleri kaldırıp zuhuruna ortam hazırlarsak, o İmam gayb perdesinden &ccedil;ıkıp, insanların hidayetini ve mukadderatını eline alacaktır.</p>\n\n<p>\n	İmam-ı Zaman, her ne kadar halkın geneli tarafından g&ouml;r&uuml;lm&uuml;yorsa da bulutun arkasındaki g&uuml;neş misali, insanlar onun v&uuml;cudundan yararlanmaktalar. Ayrıca, onun vazifelerinin bir kısmını da, eksik ve noksan da olsa, ilim ve takva a&ccedil;ısından y&uuml;ksek mertebede bulunan, ger&ccedil;ek İslam&icirc; bir idrak ve anlayışa sahip olan ve m&uuml;mk&uuml;n olduğu kadar siyasi ve sosyal şartları idrak edip anlayan dirayetli alimler yerine getirmektedir.</p>\n\n<h2>\n	D&ouml;rd&uuml;nc&uuml; soru:</h2>\n\n<p>\n	Siz, İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gıyabında İslam ulemasının, İslam ahk&acirc;mını a&ccedil;ıklayıp uygulamaya koyabileceklerini s&ouml;yl&uuml;yorsunuz. Durum b&ouml;yle iken m&acirc;sum imamın varlığına ne gerek var? Bu durumda, artık İmam&rsquo;ın gaybeti muammasını konuşmak ve &ccedil;&ouml;zmek zorunda da kalmayız?</p>\n\n<h2>\n	Cevap:</h2>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın teşrideki (kanun koymadaki) kasıt ve gayesi, İslam ulemasının &ouml;nderliğiyle sağlanmıyor. &Ccedil;&uuml;nk&uuml;, onlar m&acirc;sum değillerdir ve onların İslam&rsquo;ı anlamada s&uuml;rekli doğruyu bulacakları da beklenemez. Fıkıh tarihinde, m&uuml;&ccedil;tehitlerin hata ettiklerine defalarca rastlanmaktadır. Fetva farklılıkları olarak tabir edilebilen bu hata ve yanlışların, İslam&icirc; meselelerin ger&ccedil;eğinin idrak edilememesinden kaynaklandığı ortadadır.</p>\n\n<p>\n	İkincisi, t&uuml;m M&uuml;sl&uuml;manların kabul edecekleri İslam&icirc; rehberin, kamil bir insan olması gerekir.</p>\n\n<p>\n	İslam&icirc; birlik, ancak t&uuml;m milletlerin aynı programa uyup, bir rehber ve lidere tabi oldukları takdirde cihanş&uuml;mul olarak ger&ccedil;ekleşebilir. Fakat bu g&uuml;n hatta d&uuml;nya M&uuml;sl&uuml;manları arasında bile bu birliktelik yoktur ve İslam muhtelif şekillerde halk kitlelerine sunulmaktadır. Cafer&icirc;, Hanef&icirc;, Şafi&icirc;, Malik&icirc;, Hanbel&icirc;, Zeyd&icirc; ve diğer İslam alimleri farklı metotlar ve kalıplara sahiptirler. Bazen de bir &ccedil;ok meselelerde birbirlerine karşı cepheleşebiliyorlar. &Ouml;te yandan gurur, kibir, cehalet ve gericilik, İslam toplumunun rehberliğini yapacak olan adil bir m&uuml;&ccedil;tehidin kabul g&ouml;rmesini engelleyen başlıca fakt&ouml;rlerdendir.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam bir hayat nizamı olarak, ancak sonsuz maneviyata sahip ve gayb &acirc;leminden ilham alan k&acirc;mil bir insan tarafından insanlık &acirc;lemine sunulduğu takdirde, t&uuml;m d&uuml;nyaya yayılır, d&uuml;nyanın d&ouml;rt bir yanında insanların hayatının t&uuml;m boyutlarına hakim olup, pratiğe ge&ccedil;er. Elbette bunun ger&ccedil;ekleşmesi i&ccedil;in insanların &ccedil;eşitli nizamları deneyip hatalarını anlaması ve hakka boyun eğmekten başka b&uuml;t&uuml;n yolların &ccedil;ıkmaz olduğunu anlamaları gibi, bir&ccedil;ok &ouml;n şartların oluşması da gereklidir. İşte o zaman peygamberlerin vaad ettiği cihanş&uuml;mul adalet ve tek din&icirc; rehberlik şekillenmiş olacaktır. Bu d&uuml;zenin rehberliğini yapacak olan mukaddes zatın &ouml;zelliklerini, Peygamber efendimizin m&uuml;tevatir hadisleri ve m&acirc;sum İmamlardan gelen muvassak rivayetlerde g&ouml;r&uuml;yoruz. İşte bu cihanş&uuml;mul rehber, İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -&nbsp; Korsi Moris, Yaratılışın Sırrı.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> -&nbsp; Yaratılışın Sırrı, s. 140-142.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - En&rsquo;am/59.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Ehl-i Beyt İmamlarının a&ccedil;ıkladığına g&ouml;re, cenaze namazının tekbirleri beş tekbirdir. D&ouml;rt tekbir olarak kılmak bid&rsquo;attır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İlahi İnayet Ve Zamanın İmamı','','publish','closed','open','','ilahi-inayet-ve-zamanin-imami','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2906',0,'post','',0),(2907,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p>\n	&nbsp;</p>\n\n<p>\n	B&uuml;t&uuml;n insanlık tarihinin genel akışını nazara alırsak, insanın fikir ve d&uuml;ş&uuml;nce alanında bir medine-i fazile peşinde olduğu gibi, pratik hayatında da b&ouml;yle bir arzunun ger&ccedil;ekleşmesi i&ccedil;in &ccedil;ırpındığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	İnsan toplumsal ve ferdi hayatında se&ccedil;tiği bazı prensiplerin doğruluk ve yanlışlığını aklen keşfedebilse de bunu bizzat yaşayarak, tecr&uuml;be ederek ve deneyerek de g&ouml;rmek ve ikna olmak ister. Bu y&uuml;zden dinde zorlama, yani insanların kalben doğruluk yolunu se&ccedil;meleri zorlamayla m&uuml;mk&uuml;n olmadığına g&ouml;re, t&uuml;m insanlığın hakka y&ouml;nelip kalben İslam&rsquo;ı benimseyebilmesi i&ccedil;in zamana ihtiya&ccedil; vardır. İnsan toplulukları &ccedil;eşitli sistemleri ve hayat y&ouml;ntemlerini bizzat deneyip onların &ccedil;ıkmaz yol olduğuna, insanlık adına bir hayat tecr&uuml;besi olarak da kanaat getirmelidir.</p>\n\n<p>\n	Bir a&ccedil;ıdan gaybet d&ouml;nemi insanlık i&ccedil;in Allah tarafından verilen b&ouml;yle bir fırsattır. &Ccedil;&uuml;nk&uuml; bilgilerin yazılı olarak &ccedil;oğaltılmasının yaygınlaştığı Hicri 300 yılından sonra ve hele g&uuml;n&uuml;m&uuml;zde iletişim ara&ccedil;larının sağladığı kolaylık neticesinde, artık hak mektebin Ehl-i Beyt mektebi olduğunu teorik olarak anlamada &ouml;nemli bir engel ortadan kalkmıştır. Bu y&ouml;nde bir eksiklik var, bu imkanlardan yararlanmama hususundadır. Başka bir ifadeyle, artık teori ve fikir alanında toplumlara h&uuml;ccet tamamlanmıştır. Hakkı &ouml;ğrenmek isteyen onu kolaylıkla &ouml;ğrenebilir ve aklı onun doğruluğuna kanaat getirebilir. Şimdilik insanlığın eksik kaldığı yan onun pratikteki tecr&uuml;be yetersizliğidir.</p>\n\n<p>\n	İnsan toplumları bizzat tekniksel ilerlemelerle birlikte tekrar g&uuml;n-deme gelen &ccedil;eşitli cahili sistemleri yaşamalı ve onların &ccedil;ıkmaz yol ol-duğuna şahit olmalı ki, Allah&rsquo;ın h&uuml;cceti insanlara tamamlansın ve top-lumlar hakkı kabul edip yaşamaya, yani Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur edip b&uuml;t&uuml;n d&uuml;nyada İslam&rsquo;ın &ouml;z&uuml; olan Ehl-i Beyt mektebini hakim kıl-maya hazrılanmış olsunlar.</p>\n\n<p>\n	Ama uzun s&uuml;ren bu gaybet d&ouml;neminde ve bizim tabirimizle insanlığın tecr&uuml;be d&ouml;neminde, her fert ve toplum kendilerine verilen bilgi ve yaşadığı veya şahit olduğu tecr&uuml;beler &ccedil;er&ccedil;evesinde sorumludur. Bildiği hakkı yaşamalı ve onu savunmalıdır. &Ouml;zellikle Ehl-i Beyt mektebini tanımak bahtiyarlığına ulaşan ve zamanın imamının kim olduğunu bilen kimse, kendisine verilen bu paha bi&ccedil;ilmez bilgi ve marifetten dolayı mesuliyeti herkesten daha &ccedil;oktur.</p>\n\n<p>\n	Biz bu makalede gaybet d&ouml;neminde Ehl-i Beyt mektebini tanıma şerefine nail olmuş ve zamanın İmamı olan Hz. Mehdi&rsquo;yi tanıyarak ca-hiliye hayatından kurtulmuş olanların bu d&ouml;nemdeki ağır y&uuml;k&uuml;ml&uuml;l&uuml;klerinden bir kısmını b&uuml;y&uuml;k alimlerin eserlerinden yararlanarak derlemeye &ccedil;alıştık ve bu alanda &ouml;zellikle takvalı b&uuml;y&uuml;k alim Seyyid Muhammed Taki Musevi&rsquo;nin &ldquo;Mikyal-ul Mekarim&rdquo; (Erdemlerin &Ouml;l&ccedil;eği) adlı değerli eserinden yararlandık.</p>\n\n<p>\n	Umarız ki, Allah bizleri ve m&uuml;min kardeşlerimizi bu yolda muavaffak kılar.</p>\n\n<p>\n	Ayetullah Seyyid Muhammed Taki Musevi, adı ge&ccedil;en eserinde gaybet d&ouml;neminde yapılması ve uyulması gereken 80 noktaya işaret et-miştir ki, biz bunlardan birka&ccedil;ının aşağıda aktarılmasının faydalı olacağına inanıyoruz. M&uuml;minler bu noktalara riayetle, hayatlarına yeni bir &ccedil;ekid&uuml;zen vererek yaşamlarını o hazretin rıza ve hoşnutluğu doğrultusunda tanzim eder ve zuhur hazırlığına hız kazandırmış olurlar, inşaallah:</p>\n\n<p>\n	1- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın &ouml;zelliklerini, vasıflarını bilmeli ve zuhur edeceği sıradaki alamet ve olaylardan da haberdar olmalıdır.</p>\n\n<p>\n	Bu, aklen ve naklen her m&uuml;minin &uuml;zerine d&uuml;şen bir vazifedir.</p>\n\n<p>\n	Akli delili şudur: Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m kendisine itaatin farz olduğu bir İmam olduğundan, bu makamı haksız iddia edenlerin karşısına &ccedil;ıkabilmek i&ccedil;in onun &ouml;zel sıfatlarını bilmek ka&ccedil;ınılmazdır. &Ccedil;&uuml;nk&uuml; ancak bu sıfatları bilmekle, yalan yere Mehdilik iddiasında bulunacak olanları tanımak m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Nakli delillere gelince: &Ccedil;ağın İmamının tanınmasını sağlayacak &ouml;zellik ve hususiyetleri bilmenin her m&uuml;mine farz olduğuna dair &ccedil;ok sayıda hadis ve rivayet vardır. Nitekim bir hadiste ş&ouml;yle buyurulmaktadır: &ldquo;&Ccedil;ağının imamını tanımadan &ouml;len biri, cehalet &ouml;l&uuml;m&uuml; &uuml;zere &ouml;l&uuml;r.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn1\">[1]</a></p>\n\n<p>\n	2- Hazret-i Mehdi&rsquo;ye sevgi beslemek:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da aralarında bulunduğu Ehl-i Beyt aleyhum&rsquo;us-sel&acirc;m&rsquo;ı sevmek b&uuml;t&uuml;n M&uuml;sl&uuml;manlara farzdır. Bu husus bir&ccedil;ok ayet ve hadiste tasrih edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de Allah Teala ş&ouml;yle buyur-maktadır: &ldquo;...De ki, peygamberliğim karşılığında yakınlarımı sev-meniz dışında sizden hi&ccedil;bir &uuml;cret ve karşılık istemiyorum.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn2\">[2]</a></p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;den (Ehl-i Beyt&rsquo;ten) olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı sevme hakkında da &ouml;zellikle hadisler nakledilmiştir. İlgili kaynaklarda bu nakillere sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn3\">[3]</a></p>\n\n<p>\n	3- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun bekleyişi i&ccedil;inde olmak:</p>\n\n<p>\n	Gaybet &ccedil;ağında m&uuml;minlere d&uuml;şen en &ouml;nemli şer&rsquo;i vazifelerden biri de Hz. Mehdi&rsquo;nin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhurunun bekleyişi i&ccedil;inde bulunmak, kalben, fikren ve amelen buna mutabık bir hayat s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	Rivayetlerde Zuhuru Beklemenin &Ouml;nemi</p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan rivayet edilen bir hadiste Peygamber salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğu ge&ccedil;er: &ldquo;&Uuml;mmetimin en &uuml;st&uuml;n ameli, bekleyiş i&ccedil;inde olmak ve Allah (c.c)&rsquo;dan gelecek olan zaferi dilemek-tir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn4\">[4]</a></p>\n\n<p>\n	Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;a &ldquo;Amellerin en &uuml;st&uuml;n&uuml; nedir?&rdquo; diye sorulduğunda &ldquo;(Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuruyla) aydınlığa &ccedil;ıkmayı beklemektir&rdquo; buyurdular.</p>\n\n<p>\n	Yine Emir&rsquo;&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu nakledil-miştir:</p>\n\n<p>\n	&ldquo;Hz. Mehdi&rsquo;nin zuhuruyla aydınlığa &ccedil;ıkmanın bekleyişi i&ccedil;inde olun ve Allah Teala&rsquo;nın rahmetinden &uuml;midinizi kesmeyin; zira Allah (c.c)&rsquo;ın nezdinde ibadetlerin en makbul&uuml; &ldquo;aydınlığa &ccedil;ıkma&rdquo;yı beklemektir.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn5\">[5]</a></p>\n\n<p>\n	İmam Sadık aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizi beklemek, Allah yolunda kanlar i&ccedil;inde kalmakla eşanlamlıdır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn6\">[6]</a></p>\n\n<p>\n	Bir başka rivayette de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bizden kıyam edecek olan İmam&rsquo;ın şiilerine ne mutlu! Onlar gaybet d&ouml;neminde onun zuhurunu beklerler, zuhur ettiğinde de onun emrine girer, itaat ederler; Allah&rsquo;ın dostlarıdır onlar, ne bir korku s&ouml;z konusudur onlar i&ccedil;in, ne de zerrece h&uuml;z&uuml;n ve gam!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn7\">[7]</a></p>\n\n<p>\n	Ferec&rsquo;i, (Aydınlığa &Ccedil;ıkmayı) Beklemek</p>\n\n<p>\n	Hadislerde &ldquo;Ferec&rdquo; olarak ge&ccedil;en bu terim &ldquo;kolaylık, zafer, nusret ve aydınlığa &ccedil;ıkma&rdquo; anlamlarını taşır. &ldquo;Ferec&rdquo;i beklemek, işlerin d&uuml;zeleceğine, Allah&rsquo;ın h&uuml;k&uuml;m ve hakimiyetinin ger&ccedil;ekleşeceğine &uuml;mitli olup bunu istemek demektir. B&ouml;yle bir istek ve bekleyiş i&ccedil;inde olanın ise, bunu sağlayacak bir ortamı geliştirmek i&ccedil;in elinden geleni yapmaya &ccedil;alışacağı ortadadır; b&ouml;yle birisi kendisini mezkur mefkureye adayacak ve dinle siyaseti ayıran k&uuml;f&uuml;r, şirk ve nifak d&uuml;zenlerine karşı hakkın zaferi ve galebesi yolunda &ccedil;aba sarf edecektir.</p>\n\n<p>\n	Buna g&ouml;re, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olan kimse, ahir zamanda zuhuru i&ccedil;in gerekli ortamı sağlama, zuhuru kolaylaş-tırabilme yolunda bilfiil ve bizzat elinden geleni yapan ve kendisini bu gayeye adayan kimsedir. Nitekim bir&ccedil;ok rivayette de ge&ccedil;tiği &uuml;zere; &ldquo;Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a ortam hazırlama hareketi&rdquo; doğudan başlayacaktır, başında da Hz. Fatıma Zehra selam&rsquo;ullahi aleyha&rsquo;nın soyundan gelen seyyidler olacak ve Ehl-i Beyt&rsquo;in aleyhum&rsquo;us-sel&acirc;m kanını istemek i&ccedil;in kıyam edecek-lerdir.&rdquo;</p>\n\n<p>\n	Hadislerde m&uuml;minlerden bu harekete katılmaları istenmiştir. Zira &ldquo;bu hareket İmam Mehdi hazretlerinin (Allah onun zuhurunu &ccedil;abuklaştırsın) zuhur ve kıyamını &ccedil;abuklaştıracak, gerekli ortamı hazırlamış olacak ve nihayetinde İmam zuhur edince bayrağı ve devleti -ellerindeki iktidarı- ona teslim edeceklerdir.&rdquo;</p>\n\n<p>\n	Buna g&ouml;re, ger&ccedil;ek anlamda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyen kimse, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacak bir devletin kurulmasına &ccedil;alışan kimse demektir. B&ouml;yle biri bıkıp usanmadan ve ara vermeksizin, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunun &ouml;n hazırlıklarını ve mukaddimelerini hazır-lamaya adayacak kendisini. B&ouml;yle birisi zaten zul&uuml;mden bizzat bizar ve adalet i&ccedil;in bilfiil &ccedil;alışıp &ccedil;aba g&ouml;steren biri olacaktır. Aksi takdirde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleme olayı kof bir iddia ve asılsız bir slogan ol-maktan &ouml;teye ge&ccedil;emeyecektir. Bu nedenledir ki, bir hadis-i şerifte &ldquo;Fereci beklemek, bizzat ferectir&rdquo; buyurulmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn8\">[8]</a> Zira ger&ccedil;ekten Fereci bekleyip Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yery&uuml;z&uuml;nde adaleti yaymak &uuml;zere zuhur etmesini g&ouml;zleyen biri, her şeyden &ouml;nce kendi g&uuml;nl&uuml;k yaşa-mını adalet ve doğruluk prensipleri &uuml;zerine bina ve tanzim edecektir. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhur veya gaybetinin, b&ouml;yle birinin yaşam tarzı &uuml;zerinde herhangi bir değişiklik yaratmayacağı ise apa&ccedil;ık orta-dadır.</p>\n\n<p>\n	Allah&rsquo;ın dininin zaferi ve Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhuru demek olan &ldquo;Ferec&rdquo;i beklemek; hakkı, adaleti ve imanı kendi benliğine kazan-dırmış olmakla m&uuml;mk&uuml;nd&uuml;r. Bunun izleri de bireyin amel ve davranış-larına yansıyacaktır zaten.</p>\n\n<p>\n	B&ouml;ylesine b&uuml;y&uuml;k ve derin bir hakikate sırf lafla ulaşılamaz. Fereci (yani işlerin Allah&rsquo;ı razı edecek bir şekilde yoluna girmesini) beklemek nice sorumlulukları da beraberinde getirir. Kendi kaderi gibi toplumun, b&uuml;t&uuml;n insanlığın, hak, hakikat, fazilet ve erdemin kaderine karşı kayıtsız kalan birinin b&ouml;yle bir sorumluluğu &uuml;stlenmesi d&uuml;ş&uuml;n&uuml;lemez. &Ouml;yleyse &ccedil;evresinde olup bitenlere seyirci kalmak ve mevcut yanlışlık, zul&uuml;m ve haksızlıklara hi&ccedil; sesini &ccedil;ıkarmayıp Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gelip her şeyi d&uuml;zeltmesini beklemek, &ldquo;Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın bekleyişi i&ccedil;inde olmak&rdquo; değildir.</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi (a.s) beklemenin Hususiyetleri</p>\n\n<p>\n	Hz. Mehdi&rsquo;yi beklemek;</p>\n\n<p>\n	a) Masum, adil ve fazilet sahibi İmam&rsquo;ı tanımak ve ona inanmak,</p>\n\n<p>\n	b) Bu İmamın b&uuml;t&uuml;n d&uuml;nyaya adaleti yayacağına inanmak,</p>\n\n<p>\n	c) Ferdi planda adalet ve insani değerlere tutkun olmak,</p>\n\n<p>\n	d) Toplumsal alanda adalet inancına dayalı ve adaleti yayacak bir devletin kurulmasına &ccedil;alışmak,</p>\n\n<p>\n	e) Dini ve ahlaki emir ve kurallara ciddiyetle uymak, sorumluluk ve g&ouml;rev bilinci taşımak, demektir.</p>\n\n<p>\n	Bu anlamda onu beklemek, Allah&rsquo;ın dininin zafer ve galebesini bek-lekem demektir. B&ouml;yle bir &ldquo;bekleyiş&rdquo;in en b&uuml;y&uuml;k ibadet olacağı apa&ccedil;ık ortadadır. B&ouml;yle bir bekleyiş i&ccedil;inde olan gaybet &ccedil;ağında &ouml;lse bile, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın zuhurunda onun saflarına katılıp Allah yolunda ci-had etmiş kimse gibi olur. Hadis-i şerifte de buyurulduğu &uuml;zere: &ldquo;Hz. Kaim Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı bekleyerek &ouml;len kimse, onun ordug&acirc;hında bulunan kimse gibidir&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn9\">[9]</a></p>\n\n<p>\n	4- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in kesintisiz duada bulunmak:</p>\n\n<p>\n	Zaman İmamı Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m: &ldquo;Kurtuluş i&ccedil;in &ccedil;ok duada bulunun &ccedil;&uuml;nk&uuml; bu sizin kurtuluşunuza bir vesiledir&rdquo; buyurmuşlardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn10\">[10]</a></p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın işlerinin kolaylaşması ve zuhurunun &ccedil;abuklaşması i&ccedil;in sık sık dua etmek İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a bizzat yardımcı olmakla eşdeğerdedir. Bu nedenledir ki, bizzat Ehl-i Beyt&rsquo;ten aleyhum&rsquo;us-sel&acirc;m ulaşan bir&ccedil;ok sahih hadiste, salavatın -&ouml;zellikle g&uuml;nl&uuml;k farz ibadet-lerden sonra- ş&ouml;yle getirilmesi tavsiye edilmiştir: &ldquo;Allahumme salli ala Muhammedin ve Al-i Muhammed ve accil ferecehum&rdquo; Yani &ldquo;Ey Allah&rsquo;ım Muhammed ve onun Ehl-i Beyt&rsquo;ine salat eyle ve onlarla ger&ccedil;ekleşecek kurtuluşu yakınlaştır.&rdquo;</p>\n\n<p>\n	Aynı şekilde Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m i&ccedil;in okunan ve Ferec Duası diye bilinen duayı devamlı okumak, hi&ccedil; terk etmemek, bilhassa secde halin-de, hatta ne zaman ve nasıl m&uuml;mk&uuml;n olursa bu duayı terenn&uuml;m etmek &ouml;nemle tavsiye edilmiştir. Mezkur dua ş&ouml;yledir: Allah&rsquo;a hamd ve Resu-l&uuml;ne salla&rsquo;ll&acirc;hu aleyhi ve alih salat ve selamdan sonra ş&ouml;yle denilir:</p>\n\n<p>\n	&ldquo;Allahumme kun li veliyyike&rsquo;l H&uuml;cceti&rsquo;bn&rsquo;il Hasan&rsquo;il Askeri, salava-tuke aleyhi ve ala abaih, fi hazihi&rsquo;s s&acirc;eti ve fi kulli s&acirc;eh, veliyyen ve ha-fiza, ve kaiden ve nasira, ve deliylen ve ayna, hatta tuskinehu arzake tav&rsquo;a, ve tumettiahu fiyha tavila; birahmetike ya Erhamer-rahimin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn11\">[11]</a></p>\n\n<p>\n	5- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ayrılığına &uuml;z&uuml;lmek ve faziletlerini anlata-rak o İmamı hatırlamak.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn12\">[12]</a></p>\n\n<p>\n	6- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın (Allah onun zuhurunu &ccedil;abuklaştırsın) adını veya lakaplarından birini duyunca saygı i&ccedil;in ayağa kalkıp ve sonra oturmak.</p>\n\n<p>\n	On iki İmam Şia&rsquo;sı bunu &ouml;teden beri yapagelmişlerdir. Bizzat Ehl-i Beyt İmamları aleyhum&rsquo;us-sel&acirc;m bu davranışı sergilemiş ve Hazretin adı gel-diğinde saygıyla yerlerinden doğrulup edeple oturmuşlardır. Bu konuda ulaşan sahih bir rivayette ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n, İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yanında Sahib&rsquo;uz Zaman Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adı anıldı; İmam Sadık aleyhi&rsquo;s-sel&acirc;m O Hazrete saygı gayesiyle hemen yerlerinden doğruldular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn13\">[13]</a></p>\n\n<p>\n	Mişkat&rsquo;ul Envar&rsquo;da ş&ouml;yle nakledilir: Di&rsquo;bil, meşhur şiirini Hz. İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;a okuyup da bu arada Hz. Kaim (Mehdi) aleyhi&rsquo;s-sel&acirc;m&rsquo;ın adını getirince, İmam Rıza hazretleri aleyhi&rsquo;s-sel&acirc;m bir elini başının &uuml;ze-rine koyarak saygıyla yerlerinden kalkıp o Hazretin işlerinin kolaylaş-ması i&ccedil;in duada bulundular.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn14\">[14]</a></p>\n\n<p>\n	7- Hazret-i Mehdi aleyhi&rsquo;s-sel&acirc;m zuhur ettiğinde ona yardımcı olmaya ahdetmek:</p>\n\n<p>\n	Bu ahitleşme ve m&uuml;minin kalben aldığı bu b&uuml;y&uuml;k karar, aslında iman ve yakin etmiş olmanın alametlerindendir. Ayrıca İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;a yardımcı olacağına dair kendi kedine s&ouml;z verip ahitte bulunmak, bireyin kendini alakadar eden işlerde de adil ve d&uuml;r&uuml;st olma yolunda aldığı bir karardır ki, bu da hayırlı işe niyetlenmenin sevabını ona kazandırır. Nitekim insanlar niyetleriyle değerlenirler.</p>\n\n<p>\n	Abdulhamid Vasıt&icirc;, İmam Bakır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;remeden &ouml;l&uuml;rsek ne olur?&rdquo; diye sorduğunda, İmam ş&ouml;yle buyurdular: &ldquo;Sizden biri, &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;ini -Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı g&ouml;rd&uuml;ğ&uuml; takdirde ona yardımcı olacağına karar verirse, tıpkı onun saflarında kılıcıyla cihad etmiş gibi olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn15\">[15]</a></p>\n\n<p>\n	8- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret:</p>\n\n<p>\n	Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı ziyaret etmek, muvahhid m&uuml;minin &uuml;zerine d&uuml;şen vazifelerden biridir. Ne zaman ve nerede olursa olsun İmamını anıp kendisine selamda bu-lunmak, bilhassa bazı &ouml;zel zaman ve durumlarda Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı hatırlayıp saygı g&ouml;sterisinde bulunmak, imanın nişanelerindendir ki, bu t&uuml;r amellerin tafsilatı, ilgili dua ve ziyaret kitaplarında mevcuttur.</p>\n\n<p>\n	9- Allah Teala&rsquo;dan (c.c) İmam vasıtasıyla şefaat istemek ve ona tevess&uuml;lde bulunmak:</p>\n\n<p>\n	Hadislerde, Allah&rsquo;ın has velilerine (evliyaullaha) tevess&uuml;lde bulun-mak ve onların y&uuml;z&uuml; suyu h&uuml;rmetine Hak Teala&rsquo;ya y&ouml;nelinmek tavsiye olunmuştur. Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a tevess&uuml;l hususunda da şu rivayet yeterlidir sanırız:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım! Zamanın velisi ve h&uuml;cceti kıldığın Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın y&uuml;z&uuml; suyu h&uuml;rmetine ve onun hakkı i&ccedil;in senden hacetimi dile-mekte ve istemekteyim....&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn16\">[16]</a></p>\n\n<p>\n	Hz. Selman&rsquo;dan (r.a) ş&ouml;yle rivayet edilir:</p>\n\n<p>\n	Hz. Muhammed salla&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo;Allah Teala buyuruyor ki: &ldquo;Benim nezdimde mahlukatın en &uuml;st&uuml;n&uuml; Muhammed ile kardeşi Ali&rsquo;dir, sonra da Allah&rsquo;a doğru vesile olan İmamlar gelirler. Benden bir şey dileyen, Muhammed ve onun masum soyu (Ehl-i Beyt&rsquo;i) vasıtasıyla dilesin....&rdquo;</p>\n\n<p>\n	10- K&acirc;im aleyhi&rsquo;s-sel&acirc;m&rsquo;ın gaybeti d&ouml;neminde m&uuml;minlerin birbirini sabra davet etmesi:</p>\n\n<p>\n	M&uuml;minlerin &ouml;nemli vazifelerinden biri de, gaybet &ccedil;ağında ger&ccedil;ek an-lamda &ldquo;sabırlı olmak ve sabra davet etmek&rdquo;tir. Bunun da birka&ccedil; &ouml;l&ccedil;&uuml;s&uuml; vardır:</p>\n\n<p>\n	&ldquo;Birbirlerine sabrı tavsiye&rdquo;den maksat, m&uuml;minin evlatlarına, yakın-larına, dostlarına, akrabalarına ve m&uuml;min kardeşlerine, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a inanmayı, gaybet s&uuml;resinin uzaması karşısında sabırlı ol-mayı, bu s&uuml;re&ccedil;te kendilerine ulaşan bela, fitne ve zorluklara tahamm&uuml;l etmeyi, zorluklar karşısında inancından d&ouml;nmeyip azim, sebat ve karar-lılıkla, hak bildiği yolda y&uuml;r&uuml;meyi tavsiye etmesidir. Burada şu noktayı &ouml;nemle vurgulamak gerekir ki, sabır zulm&uuml; kabullenmek demek olma-yıp, azim ve iradenin gevşememesi anlamına gelir. Ger&ccedil;ekte sabrın hak yolunda sebat g&ouml;stermek anlamına geldiğini Kur&rsquo;an-ı Kerim&rsquo;den de anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim buyuruyor ki:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz, &ldquo;Bizim Rabbimiz Allah&rsquo;tır&rdquo; deyip sonra (bu s&ouml;z &uuml;zerinde) sebat edenler -yok mu- onların &uuml;zerlerine melekler iner ve -derler ki- &ldquo;korkmayın, h&uuml;zne kapılmayın, size vaad olunan cennetle sevinin.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn17\">[17]</a></p>\n\n<p>\n	Bu ayette de belirtildiği gibi &ldquo;sabır&rdquo;, inandıktan sonra şu veya bu sebeple inancında gevşememek, doğruluğuna inandığı yolu azim ve kararla s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	11- Nefsin tehzibi ve arıtılması:</p>\n\n<p>\n	&Ccedil;irkin sıfatlardan nefsin arıtılması ve g&uuml;zel ahlakla s&uuml;slenilmesi her zaman ve her d&ouml;nem i&ccedil;in gerekli amellerdendir: Ancak, gaybet devrin-de bunun bilhassa vurgulanmış olmasının nedeni, Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m ile birliktelik şerefine nail olma ve onun ashabına katılabilmenin ancak bu yolla -nefsin k&ouml;t&uuml;l&uuml;k ve &ccedil;irkinliklerden arıtılmasıyla- m&uuml;mk&uuml;n ola-bildiği i&ccedil;indir.</p>\n\n<p>\n	Nitekim Nu&rsquo;mani kendi senediyle İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayette bulunur: &ldquo;Kaim aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olmak isteyen kimse nefsini k&ouml;t&uuml; hal, alışkanlık ve davranışlardan temizleyip iyi ahlakla ahlaklanmalı ve bu haliyle zuhurunu beklemelidir. O kendisini bu şekilde temizler, yetiştirir ve bu halde &ouml;l&uuml;r de onun &ouml;l&uuml;m&uuml;nden sonra zuhur ger&ccedil;ekleşirse, İmamı g&ouml;r&uuml;p ona ulaşanların sevabını kazanır. O halde gayretli olun ve onu bekleyin, ne mutlu size ey Allah&rsquo;ın rahme-tine muhatap olanlar!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn18\">[18]</a></p>\n\n<p>\n	12- Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ı desteklemek ve ona yardımcı olabilmek i&ccedil;in bir araya gelme ve toplanma:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ashabından olma şerefine nail olmak iste-yen kimseler, İslam&rsquo;ın &ouml;nem verdiği birlik ve beraberliğe ve ger&ccedil;ek an-lamda kalplerinin birbirine ısınmasına &ouml;nem vermelidirler. Bu noktaya riayet etmemek, onların Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;dan uzak kalmaları ve onu ziyaret etmekten mahrum olmalarının başlıca nedenlerinden biri sayılır. Nitekim Şeyh Mufid (r.a)&rsquo;e hitaben Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın g&ouml;nderdiği mektupta bu noktaya a&ccedil;ık&ccedil;a işaret olunmuştur. S&ouml;z konusu mektuptaki c&uuml;mle ş&ouml;yledir: &ldquo;Bizi izleyenler, kendilerinden alınan s&ouml;ze sadık kalır ve elele vererek kararlılıkla ahitlerine vefa g&ouml;sterirlerse, bize ulaşma ve bizi g&ouml;rebilme nimeti onlar hakkında ertelenmez.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn19\">[19]</a></p>\n\n<p>\n	13- İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın yakınlarına ve dostlarına saygı duymak:</p>\n\n<p>\n	İster Hz. Ali ve Hz. Fatıma aleyhum&rsquo;us-sel&acirc;m&rsquo;ın soyundan gelen seyyidler gibi kan bağıyla, ister ulama ve m&uuml;minler gibi manevi bağla Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a yakınlıkları olan herkese h&uuml;rmette bulunmak gerekir. Bu durumda, bizzat Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın kendisine h&uuml;rmette bulunul-muş demektir. Bu hususta da sahih rivayetler vardır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn20\">[20]</a></p>\n\n<p>\n	14- Her y&ouml;n&uuml;yle İmamın amel ve ahlakını &ouml;rnek alarak ona benzemeye &ccedil;alışıp ona uymak:</p>\n\n<p>\n	İmanın kemali ve kıyamette o Hazretle birlikte olup cennette onun yanında bulunmak ancak İmamın amel ve ahlakını &ouml;rnek alarak, hayatını o y&ouml;nde d&uuml;zenlemek ve kendisini o doğrultuda yetiştirmekle m&uuml;mk&uuml;n olur.</p>\n\n<p>\n	Gurer&rsquo;ul Hikem&rsquo;de Hz. Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bizi seven, bizim yaptığımızı yapmalı ve takvayı kuşanmalıdır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn21\">[21]</a></p>\n\n<p>\n	Usul-u K&acirc;fi&rsquo;de İmam B&acirc;kır aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle nakilde bulunulur: &ldquo;Allah&rsquo;a itaat eden, bizim dostumuzdur; O&rsquo;na isyan eden bizim d&uuml;şma-nımızdır. Bizim dostluğumuza, ancak amel ve takvayla ulaşılır.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn22\">[22]</a></p>\n\n<p>\n	Bu nedenledir ki, İmam Cafer Sadık aleyhi&rsquo;s-sel&acirc;m: &ldquo;Bizim i&ccedil;in iftihar vesilesi olun, y&uuml;zkarası olmayın!&rdquo; diye buyurmaktadır.<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn23\">[23]</a></p>\n\n<p>\n	15- Din kardeşlerinin haklarına &ouml;zenle riayet:</p>\n\n<p>\n	Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın rıza ve hoşnutluğuna vesile olacak işlerden biri de, din kardeşlerinin birbirlerinin haklarına &ouml;zenle riayet etmeleri-dir. Bu da velayet ipine sımsıkı sarılmakla olur. Kitaplarda buna delalet eden pek &ccedil;ok hadis mevcuttur.</p>\n\n<p>\n	Bazı rivayetlerde İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın m&uuml;minlerin babası sayıldığı ve m&uuml;minlerin de onun evlatları mesabesinde olduğu ge&ccedil;er. Bir babanın evlatlarına iyilikte bulunmak ve onları kollayıp g&ouml;zetmek, elbette ki biz-zat o babaya karşı da işlenmiş bir iyilik demektir.</p>\n\n<p>\n	Usul-i Kafi&rsquo;de Mualla bin Huneys&rsquo;ten şu hadis rivayet edilir:</p>\n\n<p>\n	&ldquo;İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;a m&uuml;&rsquo;minin m&uuml;&rsquo;min &uuml;zerindeki hakkını sor-dum &ldquo;M&uuml;&rsquo;minin yetmiş hakkı vardır&rdquo; buyurdular ve bunlardan sade-ce yedisini bana bildireceklerini s&ouml;ylediler:</p>\n\n<p>\n	&ldquo;O a&ccedil; olduk&ccedil;a, sen doymamalısın.</p>\n\n<p>\n	Onun giyeceği olmadık&ccedil;a, sen giyinmemelisin.</p>\n\n<p>\n	Onun kılavuzu olup kendisine yol g&ouml;stermelisin.</p>\n\n<p>\n	Onun elbisesi olmalısın (kusurlarını &ouml;rtmelisin).</p>\n\n<p>\n	Onun dili olmalısın (hakkını savunmalısın)</p>\n\n<p>\n	Eğer senin hizmet&ccedil;in varsa (ve onun hizmetcisi yoksa) kendi hizmet&ccedil;ini onun yatağını sermek ve işlerini g&ouml;rmek i&ccedil;in g&ouml;ndermelisin.</p>\n\n<p>\n	Kendin i&ccedil;in istediğin şeyi onun i&ccedil;in de istemelisin.</p>\n\n<p>\n	B&ouml;yle yapabilirsen, kendi velayetini bizim velayetimize, bizim velayetimizi de Allah&rsquo;ın velayetine bağlamış olursun.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn24\">[24]</a></p>\n\n<p>\n	Yine İmam Sadık aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet edilmektedir:</p>\n\n<p>\n	&ldquo;Bir M&uuml;&rsquo;mini memnun ve mesut eden, sadece onu memnun ettiğini zannetmesin. Allah&rsquo;a andolsun ki, bu işiyle bizi ve Allah&rsquo;ın Resul&uuml;n&uuml; salla&rsquo;ll&acirc;hu aleyhi ve alih memnun ve mesut eder.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn25\">[25]</a></p>\n\n<p>\n	İmam Musa K&acirc;zım aleyhi&rsquo;s-sel&acirc;m ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;Bizim dostlarımızdan birinin bir dileğini yerine getiren, o dileği hepimiz (b&uuml;t&uuml;n Ehl-i Beyt İmamları) i&ccedil;in yerine getirmiş olduğunu bilsin!&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn26\">[26]</a></p>\n\n<p>\n	İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın da ş&ouml;yle buyurduğu bilinmektedir:</p>\n\n<p>\n	&ldquo;Bizi ziyaret edemeyenler, dostlarımızdan salih olanları ziyaret etsinler, b&ouml;ylelikle onlara, bizi ziyaret etmenin sevabı yazılmış olur.&rdquo;<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftn27\">[27]</a></p>\n\n<p>\n	Bu hususta daha bir&ccedil;ok rivayet vardır; fakat konumuzun fazla uzamaması i&ccedil;in bu kadarıyla yetiniyoruz.</p>\n\n<p>\n	Kısacası bu d&ouml;nemde m&uuml;mine d&uuml;şen en b&uuml;y&uuml;k g&ouml;rev, İmam Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;ın razı olmayacağı iş ve davranışlardan ciddiyetle ka&ccedil;ınmak ve İmam aleyhi&rsquo;s-sel&acirc;m&rsquo;ın beğenisini kazanabilecek bir davranış ve hayat tarzı benimseyerek s&uuml;rd&uuml;rmektir. Bunun nasıl olacağıysa apa&ccedil;ık ortada-dır. O İmam&rsquo;ın rızası, Allah&rsquo;ın rızasından başka bir şey olmadığına ve Allah&rsquo;ın rızası da, emretmiş olduğu ferd&icirc; ve sosyal din&icirc; vazifelerin ifası olduğuna g&ouml;re gaybet &ccedil;ağında bize d&uuml;şen, din&icirc; vazifelerimizi &ouml;zenle yerine getirmekten ibarettir.</p>\n\n<p>\n	Allah&rsquo;ın salat ve selamı Resul&uuml;&rsquo;ne salla&rsquo;ll&acirc;hu aleyhi ve alih ve onun pak soyundan gelen 12 hak vasisine ve bu c&uuml;mleden olmak &uuml;zere Ehl-i Beyt İmamlarının aleyhum&rsquo;us-sel&acirc;m onikincisi ve sonuncusu olan Hz. Mehdi aleyhi&rsquo;s-sel&acirc;m&rsquo;a olsun.</p>\n\n<p>\n	Allah&rsquo;ım! Onun zuhurunu &ccedil;abuklaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun işlerini kolaylaştır.</p>\n\n<p>\n	Allah&rsquo;ım! Onun g&ouml;nl&uuml;n&uuml; daima mesrur eyle.</p>\n\n<p>\n	Bizlere, onun has yardımcılarından olma nimetini nasip eyle!</p>\n\n<p>\n	Bizlere, onun yılgınlık tanımaz askerlerinden olma nimetini nasip eyle!</p>\n\n<p>\n	Bizi onun ashabından, gaybet ve zuhurunda yakın yardımcılarından kıl!</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref1\">[1]</a> - Usul-i Kafi, Kuleyni, c. 1, s. 371, 5. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref2\">[2]</a> - Şura/23.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref3\">[3]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 200-250.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref4\">[4]</a> - Bihar&rsquo;ul Envar, c. 52, s. 22.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref5\">[5]</a> - a.g.e.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref6\">[6]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 645, bab: 55, hadis 6.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref7\">[7]</a> - Kemal-ud Din, Şeyh Saduk (r.a), c. 2, s. 357, bab: 33, hadis 54.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref8\">[8]</a> - Bihar-ul Envar, c. 52, s. 128.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref9\">[9]</a> - a.g.e. c. 52, s.125.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref10\">[10]</a> - Mikyal&rsquo;ul Mekarim, s. 4.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref11\">[11]</a> - Furu-i Kafi (Kuleyni), Kitab&rsquo;us Savm, Aynı dua Mefatih&rsquo;te de ge&ccedil;er.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref12\">[12]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 233 - 240.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref13\">[13]</a> - Bihar&rsquo;ul Envar, c. 44, s. 276, hadis 1; Mikyal&rsquo;ul Mekarim&rsquo;den naklen.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref14\">[14]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 594.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref15\">[15]</a> - Ravzat-ul Kafi, Kuleyni, Mikyal&rsquo;ul Mekarim&rsquo;den naklen, c. 2, s. 322.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref16\">[16]</a> - Bihar&rsquo;ul Envar, Meclisi, c. 94, s. 35.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref17\">[17]</a> - Fussilet, 30.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref18\">[18]</a> - Bihar&rsquo;ul Envar, c. 53, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref19\">[19]</a> - Gaybet-i Nu&rsquo;mani, Muhammed bin İbrahim Numani, s. 106.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref20\">[20]</a> - Mikyal&rsquo;ul Mekarim, c. 2, s. 177.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref21\">[21]</a> - Gurer-ul Hikem, s.303.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref22\">[22]</a> - Usul-i Kafi, Kuleyn&icirc; c.2, s.75, hadis: 3.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref23\">[23]</a> - Usul-i Kafi, Kuleyni, c. 2, s. 77, hadis: 9.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref24\">[24]</a> - a.g.e. s. 174, 14. Hadis, &ldquo;Hakk&rsquo;ul M&uuml;min...&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref25\">[25]</a> - a.g.e. s. 189 &ldquo;İdhal-us Surur Ale&rsquo;l M&uuml;minin&rdquo; babı, 6. hadis.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref26\">[26]</a> - a.g.e. s. 196 &ldquo;Kaza-ı hacet-i m&uuml;nin&rdquo; babı.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/akaid-vazife.html#_ftnref27\">[27]</a> - Kamil&rsquo;ul Ziyarat, İbn-i Kavleveyh, s. 319, 105. bab.</p>\n\n<p>\n	&nbsp;</p>','Gaybet Dönemİnde Mümİnlerİn Vazİfelerİ','','publish','closed','open','','gaybet-doneminde-muminlerin-vazifeleri','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2907',0,'post','',0),(2908,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h2>\n	<strong>Ehl-i S&uuml;nnet Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; Ali (a.s)&#39;dan dedi ki: Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;D&uuml;nyanın sonuna bir g&uuml;n dahi kalsa, Allah zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş olan yery&uuml;z&uuml;n&uuml; adaletle doldurması i&ccedil;in, bizden(veya benim Ehl-i Beyt&#39;imden) bir kişiyi g&ouml;nderecektir.&quot; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; <strong>Mehdi</strong>&#39;nin h&uuml;k&uuml;mete ulaşması i&ccedil;in uzatacaktır.&quot; </em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3-&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&quot; Sonra buyurdu ki: &quot;Sonra benim itretimden veya -teredd&uuml;t ravidendir- Ehl-i Beyt&#39;imden bir kişi zuhur edecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; Bu hadisi H&acirc;kim el- M&uuml;stedrek&#39;inde tahri&ccedil; ettikten sonra, onun Şeyhayn&#39;in şartına g&ouml;re sahih hadis olduğunu, ancak onu tahri&ccedil; etmediklerini kaydetmiştir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4-&nbsp; Huzeyfe&#39;den dedi ki: Resulullah (s.a.a) bize hutbe okudu ve bizim i&ccedil;in kıyamete kadar olacak olayları anlattı. Sonra da ş&ouml;yle buyurdu:<em> &quot;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah Teala o g&uuml;n&uuml;, evlatlarımdan birini g&ouml;nderene kadar uzatacaktır; O&#39;nun ismi, benim ismimdir</em>.&quot;</p>\n\n<p>\n	Selman;&quot;Ey Allah&#39;ın Resul&uuml;! Hangi oğlundan olacak?&quot;diye sorduğunda, eliyle H&uuml;seyin&#39;in omzuna vurarak: <em>&quot;Bu oğlumdan.&quot; </em>buyurdu.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Abdullah&#39;tan dedi ki: Resulullah (s.a.a.) ş&ouml;yle buyurdu: &quot;<em>Benim Ehl-i Beyt&#39;imden ismi benim ismim olan biri h&uuml;k&uuml;mete ulaşmadık&ccedil;a kıyamet kopmaz.&quot;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- Ebu H&uuml;reyre&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi, Allah onu o kadar uzatır ki, benim Ehl-i Beyt&#39;imden bir kişi Deylem dağı ve Kostantaniye&#39;ye h&acirc;kim olur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><em><strong>[6]</strong></em></a></p>\n\n<p>\n	7-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;Doğrusu, Ali benden sonra &uuml;mmetimin İmamıdır ve (onun soyundan olan) <strong>Kaim Muntazar</strong> zuhur ettiği zaman yery&uuml;z&uuml;n&uuml;, zul&uuml;m ve k&ouml;t&uuml;l&uuml;k ile dolduğu gibi adalet ve doğrulukla dolduracaktır. Beni beşir (m&uuml;jdeleyici) ve nezir (korkutucu) se&ccedil;ene andolsun ki, onun gaybetinde kendini yitirmeyenler, bulunmaz ila&ccedil; gibi azdırlar.&quot;</p>\n\n<p>\n	Bu sırada Cabir kalkarak: &quot;Ey Allah&#39;ın Resul&uuml;, evladın <strong>K&acirc;im&#39;</strong>in bir gaybeti mi vardır?&quot; diye sordu.</p>\n\n<p>\n	<em>Hazret: &quot;Evet, Rabbime andolsun, m&uuml;minler imtihan olup k&ouml;t&uuml;l&uuml;klerden arınacak, inanmayanlar helak olacaklar! Ey Cabir, bu Allah&#39;ın kullarından gizlediği ilahi işlerden bir iş ve onun esrarından bir sırdır, onda ş&uuml;phe etmekten ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; aziz ve y&uuml;ce olan Allah&#39;ın işlerinde ş&uuml;phe etmek k&uuml;f&uuml;rd&uuml;r&quot; dedi. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong>[7]</strong></a></em></p>\n\n<p>\n	8-&nbsp; Hz. Ali (a.s), Hz. Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;H&uuml;seyin&#39;in evlatlarından biri &uuml;mmetim arasında kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adaletle dolduracaktır.&quot; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	9-&nbsp; Selman-i Farsi der ki: &quot;Allah Resul&uuml; <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&#39;inin yanındaydık, Hz. H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ı dizlerinin &uuml;zerinde oturtmuş, onun g&ouml;z ve dudaklarını &ouml;p&uuml;yordu. Bu sırada ş&ouml;yle buyurdu: &quot;<em>Sen efendisin, efendinin oğlusun ve efendinin kardeşisin. Sen imamsın, imamın oğlusun, imamın kardeşisin. Sen Allah&#39;ın h&uuml;ccetisin, Allah h&uuml;ccetinin oğlusun, Allah h&uuml;ccetinin kardeşisin ve sen dokuzuncusu <strong>Kaim</strong> olan, Allah&#39;ın dokuz h&uuml;ccetinin babasısın</em>.&quot; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Emir-ul M&uuml;minin Ali aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Allah bir grubu getirecek ki, onlar Allah&#39;ı severler, Allah da onları sever ve onların arasında gaip (gizli) olan bir kişi ilahi saltanata ulaşır. O, vaat edilen <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dir. O, hi&ccedil;bir zorlukla karşılaşmadan yery&uuml;z&uuml;n&uuml; adalet ve eşitlik ile dolduracak, k&uuml;&ccedil;&uuml;k yaşta ana-babasından uzak d&uuml;şecektir. M&uuml;sl&uuml;manların şehirlerini fethedecek, zaman onun i&ccedil;in saf ve hazır olacaktır. Onun s&ouml;z&uuml; duyulacak; ihtiyar ve gen&ccedil; herkes ona itaat edecek; zul&uuml;m ve k&uuml;f&uuml;rle dolan yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak; o zaman onun imameti kemale erişecek ve hilafeti yery&uuml;z&uuml;nde yerleşecek ve... Yery&uuml;z&uuml; <strong>Mehdi</strong> aleyhi&#39;s-sel&acirc;m&#39;ın varlığıyla bayındır ve mutlu olacak, nehirler akacak ve fitneler, karışıklıklar ve yağmalamalar ortadan kalkacak, hayır ve bereketler &ccedil;oğalacaktır... Ondan sonrası hakkında bir şey s&ouml;ylememe gerek yok... Benden o g&uuml;n&uuml;n d&uuml;nyasına selam olsun.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- Ebu Said Hudri, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&quot;Sizlere <strong>Mehdi</strong>&#39;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar O&#39;ndan razı olacaklardır ve O, malları sahih olarak taksim edecektir.&quot; Adamın birisi: &quot;Sahih olarak nasıl taksim edecek?&quot; diye sorduğunda: &quot;Halkın arasında eşit olarak (dağıtacaktır).&quot; buyurdular.</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle eklediler: &quot;O zamanda Allah Teala, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve O&#39;nun adaleti onların hepsini kapsayacaktır; hatta nida eden; &#39;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &#39;Git hazinedara <strong>Mehdi </strong>bana mal vermeni emrediyor de&#39; denilecek. Bundan dolayı hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &#39;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&quot; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah-i Ensari ş&ouml;yle diyor: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi </strong>benim evlatlarımdandır; O&#39;nun ismi benim ismimdir; k&uuml;nyesi de benim k&uuml;nyemdir; ahlak ve yaratılış olarak da insanların en &ccedil;ok bana benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi</strong>, parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; El- Havi li&#39;l- fetava (S. 48, Mısır bas.) Ebu Amr ed- Dani&#39;nin S&uuml;nen&#39;inden naklen Huzeyfe&#39;den şu hadisi tahri&ccedil; eder: Resulullah (s.a.a) buyurdu ki:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de g&ouml;kten inecektir; sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &#39;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&#39; İsa da cevaben ş&ouml;yle diyecektir: &#39;Namaz senin i&ccedil;in ikame olunmuştur.&#39; B&ouml;ylece İsa benim evlatlarımdan birinin arkasında namaz kılacaktır.&quot; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cabir bin Abdullah&#39;tan dedi ki: Allah Resul&uuml; ş&ouml;yle buyurduğunu duydum: &quot;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zere olup savaşacak ve muzaffer olacaktır.&quot; Sonra buyurdu ki: &quot;İsa bin Meryem g&ouml;kten nazil olacak ve onların amiri ona: &quot;Gel bize namaz kıldır&quot; diyecek. İsa cevaben: &quot;Hayır, sizin bazılarınız, diğer bazılarınıza amirlerdir; Allah&#39;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu&quot; diyecektir.&quot; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	15- Ebu Hureyre dedi ki: Resulullah (s.a.a) buyurdu:</p>\n\n<p>\n	<em>&quot;İsa bin Meryem nazil olup İmamınız da sizden olunca ne yapacaksınız?&quot; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong>[15]</strong></a></em></p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s) dedi ki: Hz. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir; Allah onun işini bir gecede doğrultur.&quot; </em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;mmi Seleme&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim itretim ve Fatıma evlatlarındandır.&quot;</em> <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Enes bin Malik&#39;den dedi ki: Hz. Resulullah&#39;ın ş&ouml;yle buyurduğunu duydum: &quot;Biz Abdulmuttelib evlatlarından yedi kişi cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&quot; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><em><strong>[18]</strong></em></a></p>\n\n<p>\n	İbn-i Abbas&#39;tan dedi ki: Hz. Resulullah ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> cennet ehlinin tavusudur.&quot; </em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><em><strong>[19]</strong></em></a></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&quot; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><em><strong>[20]</strong></em></a></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kays bin Cabir&#39;in dedesinden dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Benden sonra halifeler, halifelerden sonra da emirler gelecek; emirlerden sonra da zorba h&uuml;k&uuml;mdarlar gelecek; sonra Ehl-i Beyt&#39;imden biri &ccedil;ıkacak, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali (a.s)&#39;dan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;&uuml;mmetimde H&uuml;seyin&#39;in evlatlarından biri kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ile dolduğu gibi, onu adaletle dolduracaktır.&quot; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	22- Huzeyfe&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır; y&uuml;z&uuml; inci gibi parlayan yıldıza benzer.&quot; </em><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	23- Ebu Said el-Hudri&#39;den dedi ki: Peygamberden sonra bir takım istenmeyen durumun ortaya &ccedil;ıkmasından korktuk; durumu Allah Resul&uuml;&#39;ne sorduk. Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;&Uuml;mmetim i&ccedil;erisinde <strong>Mehdi</strong> vardır. O zuhur edip, beş, yedi veya dokuz yaşayacak. </em>&ndash;s&uuml;redeki teredd&uuml;t, hadisin senedinde olan Zeyd&#39;in teredd&uuml;d&uuml;nden dolayıdır- Ravi diyor; &quot;Bunlar nedir?&quot; dedik. (Allah Resul&uuml;): <em>&quot;Yıllar&quot;</em> buyurdu. Sonra ş&ouml;yle devam etti: <em>&quot;G&ouml;k yağmurunu yağdıracak, yer bitkisinden bir şeyi saklamayacak, mal yığın gibi &ccedil;oğalacak; bir kişi gelip ona: &quot;Ey <strong>Mehdi</strong>, bana ata et, bana ata et&quot; diyecek.&quot; </em>Resulullah buyurdu: <em>&quot;Bunun &uuml;zerine, <strong>Mehdi</strong> ona taşıyabileceği kadar mal verecektir.&quot; </em><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	24- Ebu Said el-Hudri&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bendendir; a&ccedil;ık alınlı ve doğan burunludur; yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	25- Taberani Avf bin Malik&#39;ten Resulullah (s.a.a.)&#39;ın ş&ouml;yle buyurduğunu tahri&ccedil; etmiştir: <em>&quot;Ey Avf &uuml;mmet yetmiş &uuml;&ccedil; fırkaya b&ouml;l&uuml;nd&uuml;ğ&uuml;nde durumunuz nasıl olacak? Onların biri cennetlik geri kalanı ise cehennemliktir.&quot; </em>Sonra ahır zamanın fitnelerinden bazılarını zikretti. Sonra da ş&ouml;yle buyurdu: <em>&quot;Sonra &ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&#39;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol ki, hidayete erenlerden olasın.&quot; </em><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	26- Ebu Said-el Hudri&#39;den dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda &uuml;mmetime sultanları tarafından &ccedil;ok ağır bir bela inecektir. &Ouml;yle ki, ondan daha ağır bir bela duyulmamıştır; hatta bu geniş yery&uuml;z&uuml; onlara dar gelecektir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacaktır. M&uuml;min bir kimse zul&uuml;mden sığınacağı bir sığınak bulamayacaktır. Sonra Allah Azze ve Celle benim itretimden bir kişiyi g&ouml;nderecek. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. Ondan g&ouml;ğ&uuml;nde ehli yery&uuml;z&uuml;n&uuml;n de ehli razı olacaktır. Yer tohumundan hi&ccedil;bir şeyi saklamadan yeşertecektir; g&ouml;kte de bulunan b&uuml;t&uuml;n yağmurunu Allah onlara bol bol yağdıracaktır. O, onların arasında yedi, sekiz veya dokuz sene yaşayacaktır. O zaman &ouml;yle bolluk ve esenlik ortamı olacaktır ki, &ouml;len insanlar bile Allah&#39;ın yer halkına olan hayrından dolayı tekrar dirilmeyi arzulayacaklardır.&quot;</em> H&acirc;kim, bu hadisi naklettikten sonra onun sahih olduğunu ancak Şeyhyan&#39;in onu tahri&ccedil; etmediklerini kaydetmiştir. Bu hadisi el-Beyan&#39;ın sahibi de nakletmiş, onu Taberani&#39;nin M&uuml;cem adlı kitabında ve Ebu Naim&#39;in Menakibi-i el- <strong>Mehdi</strong> kitabında tahri&ccedil; ettiklerini kaydetmiştir.&nbsp; <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	27- Huzeyfet-&uuml;l Yemani&#39;den dedi ki: Ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle dediğini duydum: <em>&quot;Zalim h&uuml;k&uuml;mdarlar elinden bu &uuml;mmete yazıklar olsun. Nasıl kendilerine itaat edenleri hari&ccedil;, da M&uuml;sl&uuml;manları katledecekler, s&uuml;rg&uuml;n edecekler. M&uuml;min kimse onları m&uuml;lakat ettiğinde diliyle onlara kılık yapacak, ama kalbiyle onlardan ka&ccedil;acaktır. Ancak Allah İslam dinini tekrar izzetine kavuşturmak istediğinde b&uuml;t&uuml;n tuğyancı zalimleri helak edecek ve &uuml;mmeti fesadından sonra tekrar ıslah edecektir. Allah dilediğine kadirdir. Ey Huzeyfe, eğer d&uuml;nyanın &ouml;mr&uuml;nden sadece bir g&uuml;n kalmış olsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki, benim Ehl-i Beyt&#39;imden bir kişi, h&uuml;k&uuml;mete kavuşup İslam&#39;ı muzaffer kılacaktır. Allah vaadine hilaf etmez. O vaadini ger&ccedil;ekleştirmeğe kadirdir.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	28- Kutade&#39;den dedi ki: &quot;Said bin Musayyib&#39;e: &quot;<strong>Mehdi</strong> hak mıdır?&quot; dedim. O: &quot;Evet, o haktır, Fatıma&#39;nın evlatlarındandır.&quot; dedi. Ben: &quot;Fatıma&#39;nın hangi evladındandır?&quot; dedim. Said: &quot;Şimdilik bu kadarı yeter.&quot; cevabını verdi. El-Burhan fi Alamati <strong>Mehdi</strong>yy&#39;i Ahır-iz Zaman kitabının ikinci babında da Naim bin Hammad Kutade&#39;nin ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Said bin Museyyib&#39;e <strong>Mehdi</strong> hak mıdır?&quot; dedim. O; &quot;Evet&quot; dedi. Ben: &quot;O kimdendir?&quot; dedim. O; &quot;Fatıma&#39;nın evlatlarındandır&quot; dedi.&quot; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	29- Abdullah&#39;tan dedi ki: bizler Resulullah&#39;ın huzurunda bulunduğumuz bir sırada Haşimoğulları gen&ccedil;lerinden bir grup &ccedil;ıka geldi. Resul-&uuml; Ekrem onları g&ouml;r&uuml;nce, g&ouml;zleri yaşla doldu ve rengi ka&ccedil;tı. Abdullah diyor; bu arada ben: &quot;Y&uuml;z&uuml;n&uuml;zde bizi &uuml;zen bir durumun olduğunu g&ouml;rmekteyiz&quot; dedim. Bunun &uuml;zerine Resulullah ş&ouml;yle buyurdu: <em>&quot;Biz Ehl-i Beyt i&ccedil;in Allah d&uuml;nya yerine ahireti se&ccedil;miştir. Benden sonra Ehl-i Beyt&#39;im, doğudan ellerinde siyah bayraklar olan bir kavim gelinceye kadar bela, avarelik ve s&uuml;rg&uuml;nle karşı karşıya kalacak. Onlar hayır talep edecekler, ancak onlara verilmeyecek. Onlar savaşacak ve zafere kazanacaklar. Bunun &uuml;zerine onlara, istedikleri verilecek, fakat onlar onu, benim Ehl-i Beyt&#39;imden bir kişiye verinceye kadar kabul etmeyecek. O, diğerleri yery&uuml;z&uuml;n&uuml; zul&uuml;mle doldurdukları gibi, onu adaletle dolduracak. Kim o zamanı idrak ederse, buz &uuml;zerinde emekleyerek bile olsa onlara katılsın.&quot; </em>Bu hadisin benzerini el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahir-iz Zaman kitabında da nakletmiş ve sonunda da &quot;emekleyerek bile olsa katılın, &ccedil;&uuml;nk&uuml; o <strong>Mehdi</strong>&#39;dir&quot; ibaretini <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	30- Ali (a.s)&#39;dan dedi ki: &quot;Ey Resulullah! Acaba <strong>Mehdi</strong> biz Ehl-i Beyt&#39;ten midir? Yoksa diğerlerinden mi?&quot; diye sordum. Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;<strong>Mehdi</strong> bizdendir. Allah bizimle başlattığı gibi bizimle de sona erdirecek. Bizimle insanları şirkten kurtardığı gibi, bizimle de onları fitneden kurtaracaktır. Ve bizimle insanların kalbini şirk d&uuml;şmanlığından sonra birleştirerek kardeş kıldığı gibi, fitne d&uuml;şmanlığından sonra de onların kalbini bizimle birleştirerek kardeş kılacaktır.&quot; </em>el-Beyan kitabının yazarı bu hadisi naklettikten sonra ş&ouml;yle demiştir: Bu hadis hasan ve &acirc;lidir. Onu g&uuml;venilir hadis&ccedil;iler kendi kitaplarında nakletmişlerdir. Taberani, onu Mucem-&uuml;l Evset kitabında, ebu Naim, onu Hilyet-&uuml;l Evliya kitabında ve Abdurrahman bin Hatem, onu Avali kitabında nakletmiştir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>&nbsp;</p>\n\n<p>\n	31- Ebu Nuaym &quot;el-Erbaune Hadisen&quot; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&#39;den dedi ki: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&#39;ın halifesidir, ona tabi olun.&quot;</p>\n\n<p>\n	Keza on yedinci hadiste yine Abdullah bin &Ouml;mer&#39;den naklen, Allah Resul&uuml;&#39;n&uuml;n: &quot;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir meleğin: &quot;Bu <strong>Mehdi</strong> Allah&#39;ın halifesidir, ona tabi olun&quot; diye nida edeceğini&quot; buyurduğunu kaydetmiştir.</p>\n\n<p>\n	32- Abdurrahman bin Avf babasından naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Ş&uuml;phesiz Allah benim itretimden dişleri aralıklı olup a&ccedil;ık alınlı olan bir kişiyi g&ouml;nderecek; o, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak ve malı bol bol dağıtacaktır.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	33- Ebu Said el- Hudri ve Cabir bin Abdullah&#39;tan dediler ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Ahır zamanda sizin bir halifeniz olacak ki, o malı saymadan </em>(başka nakillerde de saymadan serpercesine) <em>dağıtacaktır.&quot; </em><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	34- Ebi Veddak&#39;tan dedi ki: Ben Ebu Said el Hudri&#39;ye: &quot;Andolsun Allah&#39;a ki, başımıza hi&ccedil;bir y&ouml;netici ge&ccedil;miyor ki, &ouml;ncekinden daha k&ouml;t&uuml; olmasın ve hi&ccedil;bir yeni yıl gelmiyor ki, &ouml;nceki yıldan daha k&ouml;t&uuml; olmasın&quot; dedim. Bunun &uuml;zerine Ebu Said ş&ouml;yle dedi: &quot;Eğer Allah Resul&uuml;&#39;nden duyduğum bir şey olmasaydı, ben de dediğin gibi derdim. Ancak ben Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu duydum: <em>&quot;Sizin y&ouml;neticilerinizden bir y&ouml;netici olacak ki, malı serpercesine saymadan dağıtacaktır. Bir kişi gelip ondan bir talepte bulunacak; o da ona al diyecek, kişi eteğini a&ccedil;acak, o da malı serpercesine onun eteğine d&ouml;kecektir.&quot; </em>Bu arada Allah Resul&uuml; &uuml;zerinde olan kalın bir &ouml;rt&uuml;y&uuml; yere serdi. Sonra da kenarlarını toplayarak aldı. O insanın yapacağı hareketi g&ouml;stermek istiyordu. Sonra: <em>&quot;B&ouml;ylece o kişi alıp gidecektir&quot;</em> buyurdu.&quot; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	35- Ebu Nezre&#39;den dedi ki: Cabir bin Abdullah&#39;ın yanında oturuyorduk. Bu arada Cabir: &quot;İleride Irak ehline ne bir &ouml;l&ccedil;&uuml; ne de bir dirhem g&ouml;t&uuml;r&uuml;lemeyecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Acem tarafından, onlar bunu engelleyecektir&quot; dedi. Sonra ş&ouml;yle dedi: &quot;İleride Şam ehli i&ccedil;in de ne bir dinar nede bir &ouml;l&ccedil;ek g&ouml;t&uuml;rebilecek&quot; dedi. Biz: &quot;Bu engelleme nereden olacak?&quot; dedik. Cabir: &quot;Rum tarafından engelleme olacak&quot; dedi. Sonra da biraz sustu. Sonra ş&ouml;yle dedi: &quot;Allah Resul&uuml; (s.a.a) buyurdu ki: <em>&quot;&Uuml;mmetimin sonunda bir halife olacak, o malı saymadan serpercesine dağıtacaktır.&quot; </em>Bu hadisi nakleden Cureyr diyor: &quot;Ben Ebi Nazre ve Ebi-l Ala&#39;ya acaba o halifenin &Ouml;mer bin Abdulaziz mi olduğunu d&uuml;ş&uuml;n&uuml;yorsunuz?&quot; dedim. Onların her ikisi de: &quot;Hayır&quot; dediler. Ayrıca İbn-il Musanne, Abd-ul Vahhab&#39;tan o da Cureyr&#39;den aynı senetle bu hadisin benzerini nakletmiştir.&quot; <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	36- İbn-i Abbas&#39;tan dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Allah bu dini Ali ile başlattı. Ali katledilince, bozulacak ve onu <strong>Mehdi</strong>&#39;den gayri hi&ccedil; kimse doğrultamayacaktır.&quot; </em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	37- İbn-i Abbas&#39;tan dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bir &uuml;mmet ki, ben onun başında, İsa&#39;nın sonunda ve <strong>Mehdi</strong> de ortasındadır, nasıl helak olabilir?&quot; </em><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	38- Abdullah bin el-Haris bin Caz-i ez-Zabidi&#39;den dedi ki: Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Doğudan bir grup insan &ccedil;ıkacak ve <strong>Mehdi</strong> i&ccedil;in </em>-yani h&uuml;k&uuml;mdarlığı i&ccedil;in-<em>&nbsp; ortamı hazırlayacaklardır.&quot;</em><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	39- Abdullah İbn-i &Ouml;mer&#39;den dedi ki: Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;Bu iş, -imamet ve İslam toplumunun &ouml;nderliği- insanlardan iki kişi kalıncaya kadar daimi olarak Kureyş&#39;te olacaktır.&quot; </em><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<h2>\n	<strong>Ehl-i Beyt Hadislerinden &Ouml;rnekler</strong></h2>\n\n<p>\n	1-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdu ki: &quot;Halk imamlarını yitirecek, ama o hac mevsiminde hazır olacak ve halkı g&ouml;recek, halk ise onu g&ouml;rmeyecektir.&quot; <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	2-&nbsp; &quot;Esbeğ bin Nebateh&quot; ş&ouml;yle der: &quot;Emir-el m&uuml;minin Ali <em>aleyhi&#39;s-sel&acirc;m</em>&#39;ın huzurlarına gittim, o hazretin d&uuml;ş&uuml;nceye daldığını ve m&uuml;barek parmaklarıyla yeri kazdığını g&ouml;r&uuml;nce: &quot;Sizi d&uuml;ş&uuml;nceli g&ouml;r&uuml;yorum dedim, yere rağbetiniz mi var?&quot; dedim.</p>\n\n<p>\n	<em>İmam: &quot;Hayır vallahi, hi&ccedil;bir zaman yere ve d&uuml;nyaya rağbet g&ouml;stermedim. D&uuml;nyaya benim soyumdan gelecek On birinci evladım hakkında d&uuml;ş&uuml;n&uuml;yorum. O <strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m&#39;dır, zul&uuml;m eve k&uuml;f&uuml;rle dolu olan yery&uuml;z&uuml;n&uuml; adaletle, eşitlikle dolduracak; onun i&ccedil;in bir hayret ve bir de gaybet vardır, kimileri -bu gaybet ve hayret d&ouml;neminde- sapar, kimileri de hidayet bulurlar&quot; dedi.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><strong>[41]</strong></a></em></p>\n\n<p>\n	3-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurdular ki: &quot;Eğer size bu işin sahibinin (yani zamanın imamı) gaybete &ccedil;ekildiğini bildirseler onu ink&acirc;r etmeyin.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	4-&nbsp; Hz. İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;<strong>Kaim</strong> i&ccedil;in iki gaybet vardır, biri kısa m&uuml;ddetli, diğeri ise uzun m&uuml;ddetli. Birinci gaybette, &ouml;zel takip&ccedil;ilerinden başka hi&ccedil; kimse onun yerini bilmeyecek ve ikinci gaybette ise hususi dostlarından başka hi&ccedil; kimse onun yerini bilmeyecektir.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	5-&nbsp; Ve yine buyurdular ki: &quot;<strong>Kaim</strong>, hi&ccedil; kimsenin ona aht ve biat etmediği bir zamanda kıyam edecektir.&quot; <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	6-&nbsp; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyurmuştur: &quot;<strong>Mehdi </strong>aleyhi&#39;s-sel&acirc;m benim soyumdandır; ismi benim ismim ve k&uuml;nyesi benim k&uuml;nyem, şekli benim şeklim, s&uuml;nnet ve tavrı benim s&uuml;nnet ve tavrımdır, halkı benim şeriatım ve dinime teşvik ve Rabbimin kitabına davet eder. Ona itaat eden bana itaat etmiştir ve ona muhalefet eden bana muhalefet etmiştir, onun gaybetini ink&acirc;r eden beni ink&acirc;r etmiştir.&quot;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	7-&nbsp; İmam Zeyn-ul Abidin aleyhi&#39;s-sel&acirc;m ş&ouml;yle buyurmuştur: &quot;Bizim <strong>Kaim</strong>imiz ile Allah&#39;ın resulleri arasında bir takım benzerlikler vardır. Nuh, İbrahim, Musa, İsa, Eyyub ve Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih peygamberlerin her biri ile bir benzerliği vardır. Nuh ile uzun &ouml;m&uuml;rl&uuml; olmasında, İbrahim ile, doğumunun gizli olması ve halktan uzak durmasında; Musa ile, korku hali ve gaybette yaşamasında; İsa ile halkın onun hakkındaki ihtilafa d&uuml;şmesi; Eyyub ile, beladan sonra kurtuluşun yetişmesinde; Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ile de kılı&ccedil;la kıyam etmesinde benzerliği vardır.&quot;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	8-&nbsp; İmam Sadık aleyhi&#39;s-sel&acirc;m buyurmuştur ki: &quot;Bu emrin sahibi (<strong>Mehdi</strong>) i&ccedil;in bir gaybet vardır, Allah&#39;a kulluk eden (o zaman) takvalı olmalı ve Allah&#39;ın dinine bağlanmalıdır.&quot;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	9-&nbsp; Yine ş&ouml;yle buyurmuştur: &quot;Halk i&ccedil;in &ouml;yle bir zaman gelecek ki, İmamları onlardan gizli olacak.&quot; Z&uuml;rare, &quot;halkın o zaman vazifesi nedir?&quot; diye sordum ve şu cevabı aldım der: &quot;İmam zuhur edinceye kadar meşgul oldukları işe -dini g&ouml;revlerine- sarılsınlar.&quot;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine buyurmuştur: &quot;Bu iş (İmam&#39;ın zuhuru ve kıyamı), hi&ccedil; kimsenin &quot;Eğer biz olsaydık adaletle h&uuml;kmederdik&quot; diyememesi i&ccedil;in halktan, millete h&uuml;kmetmemiş hi&ccedil; bir grup ve sınıf kalmayıncaya kadar ger&ccedil;ekleşmeyecektir. Sonra <strong>Kaim</strong> aleyhi&#39;s-sel&acirc;m hak ve adalet &uuml;zerine kıyam edecektir.&quot;&nbsp; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	11- Esbağ bin Nebateh diyor ki, Emir-ul M&uuml;minin Hz. Ali (a.s), Hz. <strong>Mehdi</strong> (a.s) hakkında s&ouml;z ederken ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;O, (<strong>Mehdi</strong> -a.s-) &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &#39;Allah&#39;ın &Acirc;l-i Muhammed&#39;e ihtiyacı yoktur&#39; diyeceklerdir.&quot; <a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><strong>[50]</strong></a></em></p>\n\n<p>\n	12- Ebu Said ş&ouml;yle diyor: Hasan bin Ali (a.s) Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca buyurdular ki:</p>\n\n<p>\n	<em>&quot;Yazıklar olsun size! Ne yaptığımı biliyor musunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben takip&ccedil;ilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&#39;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu biliyor musunuz?&quot; &quot;Evet, biliyoruz&quot; diye cevap verdiler. </em></p>\n\n<p>\n	<em>İmam Hasan (a.s) bunun &uuml;zerine ş&ouml;yle buyurdular: &quot;Biliyor musunuz Musa bin İmran, Hızır (a.s)&#39;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. H&acirc;lbuki bu işler zikri y&uuml;ce Allah&#39;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&#39;in namaz kılacağı <strong>K&acirc;im</strong> dışında biz Ehl-i Beyt&#39;ten olan hepimizin boynunda zamanın tağutunun biati olacağını bilmiyor musunuz? Y&uuml;ce Allah O&#39;nun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece O, zuhur ettiğinde kimsenin biati onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin oğlu olan kardeşim H&uuml;seyin&#39;in dokuzuncu oğludur. O&#39;nun gaybetinde, Allah Teala O&#39;nun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile O&#39;nu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu Allah&#39;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&quot; <a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><strong>[51]</strong></a></em></p>\n\n<p>\n	13- Abdurrahman bin Selit diyor ki, İmam H&uuml;seyin (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;On iki hidayet İmam&#39;ı bizdendir; birincisi Emir-ul M&uuml;minin Ali bin Ebu Talip&#39;tir; sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan O&#39;dur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah O&#39;nun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. O&#39;nun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır; onlara eziyetler olacak ve onlara denilecek ki: &#39;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır?&#39; Biliniz ki O&#39;nun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihad etmek gibidir.&quot; <a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><strong>[52]</strong></a></em></p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Salih bin Ukbe basından, o da İmam Muhammed B&acirc;kır (a.s)&#39;dan, O da babaları vasıtasıyla Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><strong>[53]</strong></a></em></p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mufazzal bin &Ouml;mer, İmam Cafer-i Sadık (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	<em>&quot;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce, on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır.&quot; &quot;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&quot;diye sorduklarında ş&ouml;yle buyurdular: &quot;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&#39;in evlatlarından olan İmamlar. Onların sonuncusu <strong>K&acirc;im</strong>&#39;dir; gaybetten sonra kıyam edecek, Deccal&#39;ı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecektir.&quot; <a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><strong>[54]</strong></a></em></p>\n\n<p>\n	16- Yunus bin Abdurrahman diyor ki, İmam Musa bin Cafer (a.s)&#39;ın huzuruna &ccedil;ıkarak: &quot;Ey Resulullah&#39;ın oğlu! Hak &uuml;zere kıyam edecek olan K&acirc;im sen misin?&quot;diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&#39;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan <strong>Kaim</strong>, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki, bazı kavimler O&#39;nun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır.&quot;</em></p>\n\n<p>\n	<em>Sonra ş&ouml;yle ekledi: &quot;Bizim <strong>Kaim&#39;imizin</strong> gaybetinde bizim sevgimize sarılan, velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan takip&ccedil;ilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar: Biz de onlardan takip&ccedil;ilerimiz olarak razıyız. Ne mutlu onlara! Allah&#39;a ant olsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklardır.&quot;&nbsp; <a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><strong>[55]</strong></a></em></p>\n\n<p>\n	17-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hasan bin Halid, İmam Ali Rıza (a.s)&#39;ın ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	<em>&quot;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur, Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın, doğumunda teredd&uuml;t ettiği gaybet sahibi O&#39;dur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak, halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak, b&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek ve yery&uuml;z&uuml; O&#39;na itaat edecek ve onun g&ouml;lgesi de olmayacaktır.</em></p>\n\n<p>\n	<em>G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &quot;Bilin ki, Allah&#39; ın h&uuml;cceti Beytullah&#39;ın yanında zuhur etti, O&#39;na tabi olun; ş&uuml;phesiz hak O&#39;nunladır ve O&#39;ndadır. Ve bu konuda Allah&#39;ın ayeti ş&ouml;yle ge&ccedil;er: <strong>&quot;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir.&quot;</strong><a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><strong><strong>[56]</strong></strong></a></em> <em>&nbsp;<strong>&quot;Yakın bir mek&acirc;ndan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o g&uuml;n huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; </strong><a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><strong><strong>[57]</strong></strong></a></em><em> Yani oğlum <strong>K&acirc;im</strong> <strong>Mehdi</strong>&#39;nin huru&ccedil; g&uuml;n&uuml;d&uuml;r.&quot; <a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><strong>[58]</strong></a></em></p>\n\n<p>\n	18-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim bin Abdullah ş&ouml;yle diyor: İmam Muhammed Tak&icirc; (a.s)&#39;ın yanına giderek <strong>Mehdi</strong>&#39;nin <strong>K&acirc;im</strong> mi başkası mı olduğunu sormak istedim. Ama İmam (a.s) s&ouml;ze başlayarak bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&quot;Ey Ebu&#39;l- Kasım! Doğrusu bizden olan <strong>Kaim</strong>, <strong>Mehdi</strong>&#39;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O, benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed sallall&acirc;hu aleyhi ve alih&#39;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&#39;a ant olsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki O, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&quot;&nbsp; <a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><strong>[59]</strong></a></em></p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sakr bin Ebu Delf, İmam Ali Naki (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	<em>&quot;Benden sonraki İmam, oğlum Hasan&#39;dır; O&#39;ndan sonraki İmam ise O&#39;nun oğlu Kaim&#39;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&quot; <a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><strong>[60]</strong></a></em></p>\n\n<p>\n	20-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam <strong>Mehdi</strong> (a.s) da gaybetiyle ilgili ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Benim gaybetim d&ouml;neminde benden faydalanmaya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehli i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri bilmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Kurtuluşun yakın olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin kurtuluş vesilenizdir.&quot; <a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><strong>[61]</strong></a></em><em>&nbsp; <a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><strong>[62]</strong></a></em></p>\n\n<p>\n	Şimdi m&uuml;min kardeşlerimin, Hz. <strong>Mehdi</strong> (a.s) ile ilgili nakledilen hadis ve rivayetlerin mevcudiyeti hakkında daha fazla bilgi edinmeleri i&ccedil;in, Ayetullah Safi-i Gulpayiganı&#39;nın &quot;Muntehab-ul Eser&quot; <a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> adlı kitabındaki Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiğini aziz okuyuculara sunuyoruz, umulur ki istifade etmiş olurlar inşallah.</p>\n\n<p>\n	Hz. <strong>Mehdi</strong> (a.s) hakkındaki hadislerin istatistiği:</p>\n\n<p>\n	1-&nbsp; &quot;İmamlar on iki tanedir&quot; diyen hadislerin sayısı: 271.</p>\n\n<p>\n	2- &quot;İmamların sayısı, Beni İsrail N&uuml;kabaları&#39;nın (başkanlarının) sayısı miktarıncadır&quot; diyen hadislerin sayısı: 40.</p>\n\n<p>\n	3-&nbsp; &quot;On iki İmamın ilki,&nbsp; Hz. Ali (a.s)&#39;dır&quot; diyen hadislerin sayısı: 133.</p>\n\n<p>\n	4- &quot;On iki İmamın evveli Hz. Ali (a.s), sonuncusu ise Hz. Mehdi (a.s)&#39;dır&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	5-&nbsp; &quot;İmamlar on iki tanedir; onların sonuncusu Mehdi&#39;dir&quot; diyen hadislerin sayısı: 94.</p>\n\n<p>\n	6- &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 139.</p>\n\n<p>\n	7-&nbsp; &quot;İmamlar on iki tanedir; onlardan dokuzu İmam H&uuml;seyin&#39;in evlatlarındandır; dokuzuncusu ise onların <strong>K&acirc;im</strong>idir&quot; diyen hadislerin sayısı: 107.</p>\n\n<p>\n	8- On iki İmamın isimlerini a&ccedil;ıklayan hadislerin sayısı: 50.</p>\n\n<p>\n	9-&nbsp; Hz. <strong>Mehdi</strong>&#39;nin zuhurunu m&uuml;jdeleyen hadislerin sayısı: 657.</p>\n\n<p>\n	10-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong>, Ehl-i Beyt&#39;tendir; <strong>Mehdi</strong>&#39;nin ismi, Resulullah&#39;ın isminin ve k&uuml;nyesi de O&#39;nun k&uuml;nyesinin aynısıdır&quot; diyen hadislerin sayısı: 389.</p>\n\n<p>\n	11- &quot;<strong>Mehdi</strong>, insanlar arasında Resulullah&#39;a en &ccedil;ok benzeyen kimsedir&quot; diyen hadislerin sayısı: 48.</p>\n\n<p>\n	12-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; <strong>Mehdi</strong> (a.s)&#39;ın y&uuml;z ve boyunu tarif eden hadislerin sayısı: 21.</p>\n\n<p>\n	13-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Ali (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 214.</p>\n\n<p>\n	14-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;<strong>Mehdi</strong> (a.s), Hz. Fatıma&#39;nın evlatlarındandır&quot; diyen hadislerin sayısı: 192.</p>\n\n<p>\n	15-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	16-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin (a.s)&#39;ın İmam olan dokuz evlatlarındandır&quot; diyen hadislerin sayısı: 160.</p>\n\n<p>\n	17- &quot;Hz. <strong>Mehdi</strong>, İmam H&uuml;seyin&#39;in dokuzuncu evladıdır&quot; diyen hadislerin sayısı: 148.</p>\n\n<p>\n	18- &quot;Hz. <strong>Mehdi</strong>, Ali bin H&uuml;seyin&#39;in evlatlarındandır&quot; diyen hadislerin sayısı: 185.</p>\n\n<p>\n	19-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Muhammed Bakır (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	20- &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 103.</p>\n\n<p>\n	21-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi</strong>, İmam Sadık (a.s)&#39;ın altıncı evladıdır&quot; diyen hadislerin sayısı: 99.</p>\n\n<p>\n	22- &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 101.</p>\n\n<p>\n	23-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Musa bin Cafer (a.s)&#39;ın beşinci evladıdır&quot; diyen hadislerin sayısı: 98.</p>\n\n<p>\n	24-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Ali bin Musa er- Rıza (a.s)&#39;ın evlatlarından d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 95.</p>\n\n<p>\n	25-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> İmam Muhammed Taki&#39;nin evlatlarından &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	26- &quot;Hz. <strong>Mehdi,</strong> Ali&#39;yyul- Hadi (Ali Naki -a.s-)&#39;ın evlatlarındandır&quot; diyen hadislerin sayısı: 90.</p>\n\n<p>\n	27-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> Ebu Muhammed Hasan Askeri (a.s)&#39;ın oğludur&quot; diyen hadislerin sayısı. 146.</p>\n\n<p>\n	28-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Babasının ismi Hasan&#39;dır&quot; diyen hadislerin sayısı: 147</p>\n\n<p>\n	29- &quot;Cariyelerin Hanım efendisinin oğludur&quot; diyen hadislerin sayısı: 9.</p>\n\n<p>\n	30-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> On iki İmamın sonuncusudur&quot; diyen hadislerin sayısı: 136.</p>\n\n<p>\n	31-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Hz. <strong>Mehdi,</strong> yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır&quot; diyen hadislerin sayısı: 123.</p>\n\n<p>\n	32- &quot;O&#39;nun (<strong>Mehdi</strong> -a.s-) iki gaybeti olacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	33-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun uzun bir gaybeti olacaktır.&quot; diyen hadislerin sayısı: 91.</p>\n\n<p>\n	34-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybetinin nedenini a&ccedil;ıklayan hadislerin sayısı: 7.</p>\n\n<p>\n	35-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybeti d&ouml;neminde halkın O&#39;ndan yararlanması hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	36-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Ger&ccedil;ekten O, (<strong>Mehdi</strong> -a.s-) uzun &ouml;m&uuml;rl&uuml;d&uuml;r.&quot; diyen hadislerin sayısı: 318.</p>\n\n<p>\n	37-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;G&ouml;r&uuml;n&uuml;m&uuml; gen&ccedil;tir&quot; diyen hadislerin sayısı: 8.</p>\n\n<p>\n	38-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Doğumu gizli olacaktır&quot; diyen hadislerin sayısı: 14.</p>\n\n<p>\n	39-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O&#39;nun &uuml;zerinde hi&ccedil; kimsenin biati olmayacaktır&quot; diyen hadislerin sayısı: 10.</p>\n\n<p>\n	40-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah&#39;ın d&uuml;şmanlarını &ouml;ld&uuml;recek, yery&uuml;z&uuml;n&uuml; şirk ve... temizleyecektir&quot; diyen hadislerin sayısı: 19.</p>\n\n<p>\n	41-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın emrini aşik&acirc;r edecek, İslam&#39;ı yery&uuml;z&uuml;nde yayacak ve d&uuml;nyaya h&acirc;kim olacak...&quot; diyen hadislerin sayısı: 47.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	42-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, insanları Kur&#39;&acirc;n&#39;a ve s&uuml;nnete sevk edecektir&quot; diyen hadislerin sayısı: 15.</p>\n\n<p>\n	43-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;O, Allah&#39;ın d&uuml;şmanlarından intikam alacaktır&quot; diyen hadislerin sayısı: 4.</p>\n\n<p>\n	44-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Peygamberlerden O&#39;nda bir takım s&uuml;nnetler vardır&quot; diyen hadislerin sayısı: 23.</p>\n\n<p>\n	45- &quot;O, kılı&ccedil;la kıyam edecektir&quot; diyen hadislerin sayısı: 7.</p>\n\n<p>\n	46- &quot;O&#39;nun siyeri ile ilgili hadislerin sayısı: 30.&nbsp;</p>\n\n<p>\n	47- O&#39;nun z&uuml;hd&uuml; ile ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	48- Adaleti ve devletindeki emniyetin yaygınlığıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	49-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İlmi hakkındaki hadislerin sayısı: 5.</p>\n\n<p>\n	50-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; C&ouml;mertlik ve bağışıyla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	51-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah Teala O&#39;nun eliyle peygamberlerin mucizesini aşik&acirc;r kılacak ve onların mirasları onunla birliktedir&quot; diyen hadislerin sayısı: 5.</p>\n\n<p>\n	52-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Şiddetli bir imtihandan sonra zuhur edecektir&quot; diyen hadislerin sayısı: 24.</p>\n\n<p>\n	53-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;İsa bin Meryem (a.s)&#39;a imamlık yapacaktır&quot; diyen hadislerin sayısı: 25.</p>\n\n<p>\n	54- Bayrağının sahibi ve onda yazılan yazı ile ilgili hadislerinin sayısı: 6.</p>\n\n<p>\n	55-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Doğumu, tarihi ve annesinin durumu ile ilgili hadislerin sayısı: 214.</p>\n\n<p>\n	56-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Babasının hayatı d&ouml;nemindeki mucizeleri ile ilgili hadislerin sayısı: 9.</p>\n\n<p>\n	57- Babasının hayatı d&ouml;neminde O&#39;nu g&ouml;ren kimselerle ilgili rivayetlerin sayısı: 19.</p>\n\n<p>\n	58-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik) d&ouml;neminde O&#39;nu g&ouml;rme şerefine erişen kimseler hakkındaki rivayetlerin sayısı: 25.</p>\n\n<p>\n	59-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;nemindeki bazı mucizelerini anlatan rivayetlerin sayısı: 27.</p>\n\n<p>\n	60-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i Suğra d&ouml;neminde, el&ccedil;i ve naiplerinin haletleri ile ilgili rivayetlerin sayısı: 22.</p>\n\n<p>\n	61-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet-i K&uuml;bra d&ouml;nemindeki mucizeleri ile ilgili rivayetlerin sayısı: 12.</p>\n\n<p>\n	62-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gagbet-i K&uuml;bra d&ouml;neminde O&#39;nu g&ouml;ren kimseler ile ilgili rivayetlerin sayısı: 13.</p>\n\n<p>\n	63-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurunun niteliğini anlatan rivayetlerin sayısı: 12.</p>\n\n<p>\n	64- O&#39;nun zuhurundan &ouml;nceki durum, fitne ve g&uuml;nahların &ccedil;okluğu ile ilgili hadislerin sayısı: 37.</p>\n\n<p>\n	65-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı zuhur alametleri ile ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	66-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;kten O&#39;nun ve babasının ismiyle duyulacak ses ile ilgili hadislerin sayısı: 27.</p>\n\n<p>\n	67-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zuhurundan &ouml;nceki zamanda fiyatların &ccedil;ok y&uuml;ksek olması, hastalıkların &ccedil;oğalması vs. şeylerle ilgi hadislerin sayısı: 23.</p>\n\n<p>\n	68-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyanı&#39;nın hurucu, ay tutulması vs. şeyler ile ilgili hadislerin sayısı: 38.</p>\n\n<p>\n	69-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ın hurucu hakkındaki hadislerin sayısı: 12.</p>\n\n<p>\n	70-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yıl, ay ve g&uuml;n hususunda vakit belirlemenin caiz olmaması ile ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	71-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhur edeceği yer ile ilgili hadislerin sayısı: 17.</p>\n\n<p>\n	72-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n doğu ve batısını fethetmesiyle ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	73-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n milletlerin İslam &uuml;zere toplanmasıyla ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	74-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yerin servet ve madenlerini dışarı &ccedil;ıkarmasıyla ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	75-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&ouml;k ve yery&uuml;z&uuml; bereketlerinin a&ccedil;ığa &ccedil;ıkmasıyla ilgili hadislerin sayısı: 12.</p>\n\n<p>\n	76-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Uuml;&ccedil; y&uuml;z on &uuml;&ccedil; kişinin O&#39;nun yanında bulunmasıyla ilgili hadislerin sayısı: 25.</p>\n\n<p>\n	77-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yery&uuml;z&uuml;n&uuml;n adaletle dolmasıyla ilgili hadislerin sayısı: 129.</p>\n\n<p>\n	78-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. İsa&#39;nın yere inmesi ve Hz. <strong>Mehdi</strong> (a.s)&#39;ın arkasında namaz kılmasıyla ilgili hadislerin sayısı: 29.</p>\n\n<p>\n	79-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Deccal&#39;ı &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 6.</p>\n\n<p>\n	80-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;fyani ile savaşıp onu &ouml;ld&uuml;rmesiyle ilgili hadislerin sayısı: 2.</p>\n\n<p>\n	81-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun zamanında yery&uuml;z&uuml;n&uuml;n bayındırlığıyla ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	82-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;nun asrında işlerin kolaylaşması ve akılların kamla erişmesiyle ilgili hadislerin sayısı: 7.</p>\n\n<p>\n	83-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının faziletleriyle ilgili hadislerin sayısı: 14.</p>\n\n<p>\n	84-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ashabının g&uuml;&ccedil; ve kuvvetleriyle ilgili hadislerin sayısı: 5.</p>\n\n<p>\n	85-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zuhurundan sonra hilafetinin s&uuml;resiyle ilgili olan hadislerin sayısı: 18.</p>\n\n<p>\n	86-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yemeği, i&ccedil;meği ve giyimiyle ilgili hadislerin sayısı: 4.</p>\n\n<p>\n	87- Halkı, kendisine davet ettiği şeyler hakkındaki hadislerin sayısı: 7.</p>\n\n<p>\n	88- <strong>K&acirc;im</strong>&#39;i ink&acirc;r etmenin haram olması hakkındaki hadislerin sayısı: 9.</p>\n\n<p>\n	89-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fereci beklemenin faziletiyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	90-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. <strong>Mehdi</strong>&#39;ye nispet, takip&ccedil;ilerinin bazı g&ouml;revleriyle ilgili hadislerin sayısı: 54. 91-&nbsp; O&#39;nu idrak etme ve O&#39;nu İmam edinmekle ilgili hadislerin sayısı: 10.</p>\n\n<p>\n	92- Gaybeti d&ouml;neminde, O&#39;na inananların faziletleriyle ilgili hadislerin sayısı: 23.</p>\n\n<p>\n	93-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O&#39;na sal&acirc;t ve selam g&ouml;ndermenin niteliğiyle ilgili hadislerin sayısı: 6</p>\n\n<p>\n	94- &nbsp;O&#39;ndan nakledilen bazı dualarla ilgili hadislerin sayısı: 13.</p>\n\n<p>\n	<em>&quot;Allah&#39;ım, arzu edilen <strong>K&acirc;im </strong>ve beklenilen adalet veliyy-i emrine salat g&ouml;nder; onu dergahına yakın olan meleklerle kuşat, Ruh-ul Kud&uuml;s&#39;le te&#39;yit et; ey &acirc;lemlerin Rabbi olan Allah! </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu kitabına davet&ccedil;i, dinini ayakta tutan, ondan &ouml;ncekileri halife kıldığın gibi onu yery&uuml;z&uuml;nde halifen kıl; onun i&ccedil;in razı olduğun dinini (korumayı) ona m&uuml;mk&uuml;n kıl, korkusunu g&uuml;vene d&ouml;n&uuml;şt&uuml;r; ta ki sana ibadet etsin... </em></p>\n\n<p>\n	<em>Allah&#39;ım, onu aziz kıl; onunla bizi izzetlendir; ona yardım et ve onun vesilesiyle bize yardımda bulun; ona izzetli bir zafer bağışla ve kolay bir genişlik ona a&ccedil;; kendi katından ona bir g&uuml;&ccedil; ve kudret ver. </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dinini ve peygamberinin s&uuml;nnetini aşik&acirc;r et; &ouml;yle ki hak ve hakikatten hi&ccedil;bir şey, yaratıkların korkusundan dolayı insanlara gizli kalmasın. </em></p>\n\n<p>\n	<em>Allah&#39;ım, biz senden İslam ve ehline izzet bağışlayacağın; nifak ve ehlini zelil edeceğin onurlu bir devletin tahakkuk bulmasını istiyoruz; &ouml;yle bir devlet ki, bizi o devlette, itaatine davet edenlerden ve hidayet yolunu &ouml;nc&uuml;l&uuml;lerinden kılasın, onun vesilesiyle d&uuml;nya ve ahiret kerametini bize ihsan edesin. Allah&#39;ım, bizi, haktan bize tanıttığın şeyi taşımaya muvaffak et; eksiğimiz olan (tanımadığımız) şeyi de bize ulaştır (bizi ondan haberdar kıl). </em></p>\n\n<p>\n	<em>Allah&#39;ım, onun vesilesiyle dağınıklığımızı topla, ayrılığımızı birleştir, a&ccedil;ığımızı kapat, azlığımızı &ccedil;oğalt, zilletimizi izzete d&ouml;n&uuml;şt&uuml;r, ailemizi m&uuml;stağni kıl, borcumuzu eda et, fakirlik ve ihtiyacımızı gider, zorluğumuzu kolaylaştır, y&uuml;zlerimizi ak et, esirlerimizi esaret zincirinden kurtar, isteklerimizi karşıla, (zuhuru i&ccedil;in) bize verdiğin s&ouml;z&uuml; yerine getir, dualarımızı kabul eyle, istediğimiz şeyleri ver, bizi d&uuml;nya ve ahiret arzularımıza ulaştır ve isteğimizden daha fazla bize bağışta bulun. </em></p>\n\n<p>\n	<em>Ey istenilen ve bağışta bulunanların en hayırlısı! Onun vesilesiyle g&ouml;ğ&uuml;slerimize şifa ver, kalplerimizin &ouml;fkesini gider, b&uuml;t&uuml;n ihtilaflara rağmen bizi hakka hidayet et; ş&uuml;phesiz sen istediğini doğru yola hidayet edersin, yine onun vesilesiyle d&uuml;şmanına ve d&uuml;şmanımıza karşı bize yardımda bulun; ey hak olan Allah! </em></p>\n\n<p>\n	Allah&#39;ım, peygamberimizin -senin sal&acirc;t&#39;ın O&#39;na ve Ehl-i Beytine olsun- yanımızda olmamasından, İmamımızın gaybetinden, d&uuml;şmanımızın &ccedil;ok ve sayımızın azlığından, fitnelerin bize şiddetinden ve zamanın şerlerinin bizi g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmesinden sana şik&acirc;yet ediyoruz. Muhammed ve Ehl-i Beyt&#39;ine sal&acirc;t g&ouml;nder, katından olan acil bir zaferle, zorlukları gidermenle, g&uuml;&ccedil;l&uuml; bir yardımınla, aşik&acirc;r kıldığın hak bir saltanatla, bizleri kapsayan geniş bir rahmetinle, bizleri &ouml;rten bir afiyetle bize yardımda bulun; kendi rahmetin h&uuml;rmetine ey rahmet edenlerin en merhametlisi!&quot; (İftitah Duasından)</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>M&uuml;sned-i Ahmed bin Hanbel</em>, c. 1, s.99, hadis no: 734, S&uuml;nen-i Ebu Davud, hadis no: 3734, İtikad-ı Beyhaki, s. 105, Yenabi-&uuml;l Meveddet, s. 432, Nur-&uuml;l Ebsar, s. 145.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Sahih-i Tirmizi, hadis no: 2157, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Mesabih-&uuml;s S&uuml;nnet, Bab-ı Eşrat-&uuml;s Saat, S&uuml;nen-i ebu Davud, hadis no: 3733.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - M&uuml;sned-i Ahmed, c. 3, s. 36, hadis no: 10887, el-M&uuml;stedrek, c. 4, s. 557, Yenabi-&uuml;l Meveddet, s. 186.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Zehair&rsquo;ul- Ukba, s. 136 (Mısır bas.), Yenabi-&uuml;l Meveddet, s. 488, 490, Bu hadisi Abu Naim de Arbain kitabında nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - S&uuml;nen-i Tirmizi, hadis no: 2156, Tirmizi, bu hadisi naklettikten sonra onu Hz. Ali, Ebu Said Hudri, &Uuml;mmi Seleme ve Ebu H&uuml;reyre&rsquo;nin de naklettiklerini ve sahih olduğunu da kaydetmiştir. Ayrıca bkz. M&uuml;sned-i Ahmed, hadis no: 3390, 3391, 3392, 3890, 4054.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 3769, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, Sevaik-&uuml;l Muhrika, on ikinci ayet, Ebu Nuaym el-Erbaune Hadisen fi Zikr-il <strong>Mehdi</strong>, 36.hadis, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 97, Kurtubi, Tezkire, s. 619, el-Fusul-&uuml;l M&uuml;himme, s. 280, Ebu&rsquo;l Ala-i Attar, el- Erbaun, s. 301, Cami-&uuml;s Sağir, c. 2, s. 377, el- Havi li&rsquo;l Fetava, s. 64, İsaf-ur Rağibin, s. 150, ve..</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Yenabi-ul Mevedde</em>, s. 494,</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Yenabi&rsquo;ul- Mevedde, s. 285, 445.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Age. s.492.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Age. s.467</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> -M&uuml;sned-i Ahmed, c. 3, s. 37, hadis no: 10898, 11061. Ayrıca bkz. M&uuml;sned-i Ahmet, hadis no: 10780, 10791, 10887, 10706, 11238, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 29, İsaf-&uuml;r Rağibin, s. 137, Nur-&uuml;l Ebsar, s. 155, Yenabi-&uuml;l Meveddet, s. 469.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Feraid&rsquo;us- Simtayn, c.2, s.334.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- S&uuml;nen-i İbn-i Mace, hadis no: 4067.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Sahih-i M&uuml;slim, hadis no: 225, M&uuml;sned-i Ahmed, hadis no: 14193, 14595, 19007.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Sahih-i Buhari, hadis no: 3193, Sahih-i M&uuml;slim, hadis no: 222, 223, 224, M&uuml;sned-i Ahmet hadis no: 7355, 8077.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - M&uuml;sned-i Ahmed, hadis no: 610, S&uuml;nen-i İbn-i Mace hadis no: 4075, M&uuml;nteheb-i Kenz-&uuml;l Ummal c. 6, s. 30, Cami-&uuml;s Sağir, hadis no: 9243, Yenabi-&uuml;l Meveddet, s. 488, Cevahir-&uuml;l Ikdeyn, s. 432, ve....</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - S&uuml;nen-i Ebi Davut, hadis no: 3735,&nbsp; S&uuml;nen-i İbn-i Mace, hadis no: 4076, M&uuml;ntahb-ı Kenz-&uuml;l Ummal, c. 5, s. 96, et-Tac-&uuml;l Cami-&uuml; li&rsquo;l Usul, c. 5, s. 364, Mesabih-&uuml;s S&uuml;nnet, Eşrat-&uuml;s Saaat babı, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 432, ve..</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4077, Yenabi-&uuml;l Meveddet, s. 435, Savaik-&uuml;l Muhrika, s. 309, Zehair-&uuml;l Ukba, s. 15, Metalib-&uuml;s Sual, ikinci bab, el- Burhan&nbsp; fi Alamat-&uuml;l <strong>Mehdi</strong>, ikinci bab ve..</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - el-Fusul-&uuml;l Muhimme, s. 295, el-Firdevs, İbn-i Şirveyh-i Deylemi&rsquo;nin Elif ve Lam babı, Yenabi-&uuml;l Meveddet, s. 181, 435, 489, Nur-&uuml;l Ebsar, s. 154.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - M&uuml;stedrek-i Sahihayn, c. 4, s. 558, el-M&uuml;sned, c. 3, s. 28, 70, hadis no: 10791, 11238, Ebu Nuaym Erbain, 2.hadis, Telhis-&uuml;l M&uuml;stedrek, c. 4, s. 558, ve el-Havi lil- Fetava, c. 2, s. 63.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Usd-&uuml;l Ğabe, c. 1, s. 259, Erbain Hadisen fi Zikr-il <strong>Mehdi</strong>, 37.hadis, Muntahab-i Kenz-&uuml;l Ummal, c. 6, s. 30, el-Beyan fi Ahbar-i Ahir-iz Zaman, s. 98, es-Sevaik-&uuml;l Muhrika, s. 99, el-Havi li-l Fetava, c. 2, s. 64, el-Cami-&uuml;s Sağir, c. 2, s. 33, el-Fusu-&uuml;l Mihimme, s. 280, el-isabe, c. 4, s. 31, Mecm-&uuml;z Zevaid, c. 5, s. 190, el-Erbain, s. 299, el-Kureb, fi Muhabbet-il arab, s. 134, Nur-&uuml;l Ebsar, s. 231, el-Feth-&uuml;l Kebir, c. 2, s. 164.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Yenabi-&uuml;l Meveddet, s. 445, Meveddet-&uuml;l Kurba, s. 96.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - M&uuml;ntahab-ı Kenz-&uuml;l Ummal, c. 6, s. 30, el-Cami-&uuml;s Sağir, hadis no: 9245, Yenabi-&uuml;l Meveddet, s. 188.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - S&uuml;nen-i Tirmizi, hadis no.&nbsp; 2158, Tirmizi, Ebu İsa&rsquo;dan naklen bu hadisin hasan olduğunu kayderek, onun bir &ccedil;ok kanaldan Ebu Said&rsquo;den rivayet edildiğini de kaydetmiştir. Ayrıca bkz.&nbsp; M&uuml;sned-i Ahmed, hadis no: 10737, et-Tac&rsquo;&uuml;l Cami li-l Usul, c. 5, s. 364.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - S&uuml;nen-i Ebu Davud, hadis no: 3736, el-M&uuml;stedrek, c. 4, s. 557, et-Tac, c. 5, s. 364, Nur-&uuml;l Ebsar, s. 145, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30 ve..</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - el-Havi li&rsquo;l Feteva c. 2, s. 67, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 5, s. 404.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 4, s. 1334, İsaf-&uuml;r Rağibin, s. 134, Yenabi-&uuml;l Meveddet, s. 341, ve..</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Yenabi-&uuml;l Meveddet, s. 448, el-Burhan fi Alamat-i <strong>Mehdi</strong>yy-i Ahır-iz Zaman, ikinci bab.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Yenabi-&uuml;l Meveddet, s. 432.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4072.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Yenabi-&uuml;l Meveddet, s. 491, Nur-&uuml;l Ebsar, s. 155, el-Burhan fi Alamatı <strong>Mehdi</strong>yy-i Ahır-iz Zaman, el-Melahim ve&rsquo;l Fiten, 191.bab.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Yenabi-&uuml;l Meveddet, s. 423, İsaf-&uuml;r Rağibin, s. 135.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Sahih-i M&uuml;slim, hadis no: 5190, 5191, M&uuml;sned-i Ahmed, hadis no: 10589, 10911, 11030, 11152, 11478, Yenabi-&uuml;l Meveddet, s. 182, 230, et-Tac el- Cami li-l Usul, c. 5 s. 363.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - M&uuml;sned-i Ahmed, hadis no: 11502.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Sahih-i M&uuml;slim, hadis no: 5189, M&uuml;sned-i Ahmed, hadis no: 13886.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Yenabi-&uuml;l Meveddet, s. 445, 259.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Tarih-i İbn-i Asakir, c. 2, s. 62, M&uuml;nteheb-i Kenz-&uuml;l Ummal, c. 6, s. 30, 31, Siret-&uuml;l Helebiyye, c. 1, s. 227,&nbsp;</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - S&uuml;nen-i İbn-i Mace, hadis no: 4078.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Sahih-i Buhari, hadis no: 324, 6607, Sahih-i M&uuml;slim, hadis no: 3392, M&uuml;sned-i Ahmed, hadis no: 4519, 4600, 5847.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s. 337.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>Usul-u K&acirc;fi,</em> c.1 s.338.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Usul-u Kafi</em>, c-1, s.340.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>Usul-u K&acirc;fi</em> c.1 s. 342.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>İ&rsquo;lam&rsquo;ul Vera</em>, s.425.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal&rsquo;ud-Din</em> s.322, 31. babin 3. hadis.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - <em>Kemal&rsquo;ud-Din</em> s.343, 33. babin 25. hadis.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - <em>Kemal-ud Din</em>, s.343, 33. bab, 25. Hadis.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>İsbat&rsquo;ul Hudat</em>, c.7, s.427-428. <em>&ldquo;Gaybet-i Nu&rsquo;mani&rdquo;</em>den.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - Kemal&rsquo;ud- Din, c.1, s. 302.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - A. K. c. 1, s. 305.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - Uyun&rsquo;ul- Ahbar, c. 1, s.68.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - A. K. c. 1, s. 287. Bihar, c.51, s.72.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - A. K. c. 2, s. 335. Bihar, c. 51, s. 144.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - Kifayet-&uuml;l Eser s. 265</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Şuara/4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Kaf/41,42.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Yenabi-&uuml;l Meveddet s. 448</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Kemal-&uuml;d Din c. 2 s. 337</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - A. K. C. 2 s. 383</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Bihar-&uuml;l Envar c. 53. S. 181</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Bihar-&uuml;l Envar c. 51 s. 44-45</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - M&uuml;ntahab&rsquo;ul- Eser, s.15-19.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Ehl-i Sünnet Hadislerinden Örnekler','','publish','closed','open','','ehl-i-sunnet-hadislerinden-ornekler','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2908',0,'post','',0),(2909,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bilindiği &uuml;zere genelde Ehl-i S&uuml;nnet &acirc;limleri, Mehdi&#39;ye inanmakla birlikte onun Ehl-i Beyt mektebinde olan On İkinci İmam olduğu hususunda kesin bir g&ouml;r&uuml;şe sahip değillerdir. Ama bu alanda yapılan yeni bir araştırmada, bazı Ehl-i S&uuml;nnet &acirc;limlerince, Resulullah (s.a.a)&#39;ın soyundan olan Hz. Mehdi&#39;nin, On Birinci İmam Hz. Hasan Asker&icirc;&#39;nin oğlundan başkası olamayacağının kabul edildiği tespit edilmiştir.</p>\n\n<p>\n	Şimdi bu &acirc;limleri yaşadıkları d&ouml;neme g&ouml;re kısaca tanıtalım:</p>\n\n<p>\n	1- İbn-i Eb&icirc; Selc-i Bağdad&icirc; (&Ouml;: Hicr&icirc; 326). O, On İkinci İmam&#39;ın naipleri d&ouml;neminde Bağdat&#39;ta yaşıyordu. Hatib&#39;in Tarih-i Bağdat&#39;ta dediğine g&ouml;re, meşhur Ebu-l Hasan Darekutni&#39;nin hocasıdır. İbn-i Ebi Selc, Mevalid ve Vefayat&uuml;&#39;l Eimme <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> adlı kitabında (Utbe b. Sa&#39;d b. Kenane&#39;nin, Buhari ve M&uuml;slim&#39;in hocası Nasr b. Ali Cehzumi&#39;nin &ouml;ğrencisi) Ahmed b. Muhammed-i Feribai&#39;den naklen &quot;Ebu Muhammed Hasan-i Askeri&#39;nin &ccedil;ocukları&quot;na işaret ederek ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Muhammed b. Hasan d&uuml;nyaya gelince İmam Hasan Asker&icirc; uzun bir sohbetten sonra ş&ouml;yle buyurdu: &quot;Zalimler beni &ouml;ld&uuml;rmekle bu soyun k&ouml;k&uuml;n&uuml; keseceklerini sandılar. Ancak Allah Teala&#39;nın g&uuml;c&uuml;n&uuml; g&ouml;rd&uuml;ler ve ona M&uuml;emmel (halkın arzuladığı kimse) ismini verdiler.&quot;</p>\n\n<p>\n	2- Muhammed b. Ebil Fevaris (vefatı: H. 412): Ehl-i S&uuml;nnet&#39;in meşhur &acirc;limlerindendir. Zehebi D&uuml;rr-&uuml;l İslam&#39;da ve İbn-i Esir el-Kamil&#39;de H. 412 yılının olayları b&ouml;l&uuml;m&uuml;nde onu &quot;Hafız Ebu-l Feth Muhammed b. Ahmed b. Ebi-l Fevaris&quot; diye anmıştır.</p>\n\n<p>\n	Seyyid Nu&#39;man Alusizade de Celalu&#39;l Ayneyn adlı kitabının eklemeler b&ouml;l&uuml;m&uuml;nde, onu &ouml;v&uuml;c&uuml; s&ouml;zlerle anmış, s&ouml;z&uuml;nde, amelinde ve vakarında &ouml;rnek olan pek değerli ve y&uuml;ce bir şahıs olarak tanıtmıştır.</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris, Emir&#39;el- M&uuml;&#39;minin Ali&#39;nin ve p&acirc;k İmamların fazilet ve menkıbelerinde kırk hadisi i&ccedil;eren Erbain adlı kitap yazmıştır. Bu kitabın başında ş&ouml;yle yazar: &quot;G&uuml;venilir raviler Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle rivayet ederler: &quot;&Uuml;mmetim i&ccedil;in kırk hadis hıfzeden (belleyen, koruyan) kimseye ben şefaat edeceğim.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle yazar: &quot;Bize, hıfz edilmesinde bu kadar b&uuml;y&uuml;k sevap ve fazileti olan hadislerin neler olduğunu soracak olurlarsa, cevap olarak deriz ki: Bu soru Muhammed b. Meclis-i Şafii&#39;nin bulunduğu bir toplantıda sorulduğunda Şafii ş&ouml;yle cevap verdi: &quot;Bu kırk hadis, Emir&#39;&uuml;l M&uuml;&#39;minin Ali b. Ebi Talib&#39;in faziletiyle ilgili olmalıdır.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris daha sonra kitabının d&ouml;rd&uuml;nc&uuml; hadisinde kendi senediyle Ebu Hafs Ahmed b. Nafi-i Basri&#39;den ş&ouml;yle nakleder: Babam İmam Ali b. Musa er-Rıza&#39;nın hizmet&ccedil;isiydi. O, İmam Rıza&#39;dan, o da babası Musa b. Cafer&#39;den, o da Cafer-i Sadık&#39;tan, o da Muhammed B&acirc;kır&#39;dan, o da Ali b. H&uuml;seyin&#39;den, o da H&uuml;seyin b. Ali&#39;den, o da babası Ali b. Ebi Talib&#39;ten, o da Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;den ş&ouml;yle nakletmiştir: &quot;Allah Teala&#39;nın katında alnı a&ccedil;ık olmak isteyen kimse Ali b. Ebi Talib&#39;i sevsin. Ey Ali, Allah&#39;ın kendisinden razı olmasını isteyen kimse oğlun Hasan&#39;ı sevsin. Korkmadan can vermek isteyen kimse oğlun H&uuml;seyin&#39;i sevsin. Allah&#39;ın, g&uuml;nahlarını affetmesini isteyen kimse Ali b. H&uuml;seyin&#39;i sevsin. Hakkın likasına ulaşmak isteyen kimse Muhammed b. Ali&#39;yi sevsin. Allah&#39;ın, amel defterini sağ eline vermesini isteyen kimse Cafer b. Muhammed&#39;i sevsin. Hakkın likasına tertemiz gitmek isteyen kimse Musa b. Cafer&#39;i sevsin. Hakkın rahmetine g&uuml;ler y&uuml;zl&uuml; gitmek isteyen kimse Ali b. Musa&#39;yı sevsin. Derecelerinin y&uuml;ce olmasını ve g&uuml;nahlarının iyiliklere d&ouml;n&uuml;şmesini isteyen kimse onun oğlu Muhammed b. Ali&#39;yi sevsin. Kendisinin kolay hesaba &ccedil;ekilmesini ve g&ouml;kle yer arası kadar geniş olan takvalıların cennetine girmek isteyen kimse Ali b. Muhammed&#39;i sevsin. Kurtuluşa erenlerle birlikte Allah&#39;ı m&uuml;lakat etmek isteyen kimse onun oğlu Askeri&#39;yi sevsin. İmanının k&acirc;mil olmasını isteyen kimse de onun oğlu Sahibe&#39;z Zaman Mehdi&#39;yi sevsin. Bunlar sapıklık karanlığı gecelerinin aydın lambaları, hak &ouml;nderler ve fazilet sancaklarıdırlar. Onları sevip kendilerine &ouml;nder bilenlere ben cenneti tazmin ediyorum.&quot;</p>\n\n<p>\n	Muhammed b. Ebi-l Fevaris s&ouml;z&uuml;n&uuml;n sonuna şunu ekler: &quot;&Ccedil;eşitli mezhepleri araştırıp inceledikten sonra hakikate ulaştım ve aydınlık yolunu buldum. A&ccedil;ık delillerle ve sahih hadislerle onu izledim. Resulullah&#39;ın Ehl-i Beyti&#39;nin &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında g&uuml;venilir ravilerden ve takvalı insanlardan elde ettiklerimi aynen naklettim.&quot; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Şeyh Ahmed C&acirc;mi (536): Mehdi&#39;yi Hz. İmam Askeri&#39;nin oğlu bilenlerdendir. Abdurrahman C&acirc;mi Nefahat-ul &Uuml;ns&#39;de Sufilerin &ouml;nde gelenlerini sayarken onu &ccedil;ok&ccedil;a &ouml;verek diyor ki: O kırk yaşından sonra halkı irşada başladı. O, ulema ve ileri gelenleri hayrete d&uuml;ş&uuml;ren bin sayfalık bir kitap yazmış ve &ccedil;oklarını kendisine bağlamıştır. Şeyh S&uuml;leyman Kunduz&icirc; Hanefi Yenabiu&#39;l Meveddet adlı eserinde, Şeyh Ahmed Cami&#39;nin, on iki İmama ve İmam Mehdi&#39;nin İmam Hasan Askeri&#39;nin oğlu olduğuna inandığını g&ouml;steren Şiirini nakletmiştir. <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İbn-i Hişab-i Bağdadi (567): Meşhur bilgin, nahivci, m&uuml;fessirdir. İbn-i Hallikan Vefayat-&uuml;l Ayan&#39;da ş&ouml;yle yazar: İbn-i Hişab-i Bağdad&icirc; diye meşhur olan Şeyh Ebu Muhammed Abdullah b. Ahmed b. Muhammed b. Hişab, edebiyat, nahiv, tefsir, hadis, soy bilim ve hesap ilminde meşhur alimdir. O Kur&#39;an-ı Kerim&#39;i &ccedil;eşitli kıraatlerle ezberlemiş olup &ccedil;eşitli ilimlerde &uuml;stattı...</p>\n\n<p>\n	Suyuti de &quot;Tabakat-un Nuhat&quot;da ve diğerleri diğer kaynaklarda bu ve buna benzer ibaretlerle onu anmış ve eserlerini saymışlardır.</p>\n\n<p>\n	İbn-i Hişab k&uuml;&ccedil;&uuml;k bir kitap olan &quot;Tarih-i Mevalid-il Eimme ve Vefayatihim&quot;de, İbn-i Sebbağ-i Maliki &quot;el-Fusul-il Muhimme&quot;de ve Şeyh S&uuml;leyman Hanefi &quot;Yenabi-ul Meveddet&quot;de Ebu Nuaym-i İsfehani&#39;nin &quot;Erbain&quot;inde ve Ehl-i S&uuml;nnete g&ouml;re g&uuml;venilir olan Ali b. İsa Erbili&#39;nin &quot;Keşf-ul Gumme fi Marifet-il Eimme&quot;sinden naklen, kendi senediyle Ebubekr Ahmed b. Nasr b. Abdullah b. Feth Dari-i Nehrevani&#39;den ve Sıddıka b. Musa&#39;dan İmam Rıza aleyhi&#39;s-sel&acirc;m&#39;ın ş&ouml;yle buyurduğunu nakleder: &quot;Halef-i Salih, Ebu Muhammed Hasan b. Ali&#39;nin evlatlarındandır; Sahib-ez Zaman ve Mehdi odur.&quot;</p>\n\n<p>\n	Yine İbn-i Hişab yazıyor ki: Cerrah b. S&uuml;fyan bize ş&ouml;yle nakletti: Tahir b. Harun b. Musa Alevi, babası Harun&#39;dan ve o da babası Musa&#39;dan ş&ouml;yle nakletti: &quot;Mevlam Cafer b. Muhammed aleyhi&#39;s-sel&acirc;m buyurdu ki: Halef-i Salih, benim evlatlarımdandır. O Mehdi&#39;dir. İsmi &quot;Muhammed&quot; ve k&uuml;nyesi Ebu-l Kasım&#39;dır. O ahir zamanda kıyam edecektir. Onun annesinin adı ise Seykal&#39;dir.&quot;</p>\n\n<p>\n	Ebubekir Dari&#39; der ki: Bir rivayette onun annesinin isminin Hekime ve başka bir rivayette Nergis olduğu belirtilir, Susen olduğu da s&ouml;ylenir. Ama Allah daha iyi bilir. Onun k&uuml;nyesi Ebu-l Kasım&#39;dır. <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Muvaffak b. Ahmed-i Hanefi (568): Fıkıh, hadis, Şiir, vaaz, hitabede &uuml;stat idi. Menakıb&#39;de Fahr-ul Kudat Necmuddin Ebu Mansur Muhammed b. H&uuml;seyn b. Muhammed Bağdadi&#39;den kendi senediyle Selman-i Farsi&#39;den ş&ouml;yle rivayet eder: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih huzuruna girdiğimizde H&uuml;seyin&#39;in onun kucağında oturuyordu. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih de onun ağzından, g&ouml;zlerinden &ouml;p&uuml;yor ve buyuruyordu ki: &quot;Sen efendisin, efendinin oğlusun, efendinin kardeşisin, efendilerin babasısın. Sen İmamsın, İmamın oğlusun, İmamın kardeşisin ve İmamların babasının. Sen Allah&#39;ın h&uuml;ccetisin, Allah&#39;ın h&uuml;ccetinin oğlusun, Allah&#39;ın h&uuml;ccetinin kardeşisin ve senin soyundan olan Allah&#39;ın h&uuml;ccetlerinin babasısın; onların dokuzuncusu onların K&acirc;imidir.&quot;</p>\n\n<p>\n	Yine bu senetle Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;ten ş&ouml;yle rivayet eder: &quot;Beni g&ouml;ky&uuml;z&uuml;ne &ccedil;ıkardıkları gece Allah Teala buyurdu ki: &quot;Peygamber Rabbinden inene iman etti.&quot; Bunun &uuml;zerine ben dedim ki: &quot;M&uuml;minler de iman ettiler.&quot; Allah Teala, &quot;doğru dedin&quot; buyurdu.</p>\n\n<p>\n	Daha sonra buyurdu ki: &quot;&Uuml;mmetinden kimi kendi yerine bıraktın.&quot; Ben, &quot;onların en &uuml;st&uuml;n&uuml;n&uuml;&quot; dedim. Buyurdu ki: &quot;Ali b. Ebi Talib&#39;i mi?&quot; &quot;Evet&quot; dedim. Bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Ey Muhammed! Ben yery&uuml;z&uuml;ne bakarak seni se&ccedil;tim ve senin adını kendi adlarımdan &ccedil;ıkardım. Ben Mahmud&#39;um, sen ise Muhammed&#39;sin. Daha sonra tekrar baktım ve Ali&#39;yi se&ccedil;tim. Onun da adını kendi adlarımdan t&uuml;rettim. Ben A&#39;la&#39;yım, o ise Ali&#39;dir.&quot;</p>\n\n<p>\n	&quot;Ey Muhammed! Ben seni, Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin&#39;i ve H&uuml;seyin&#39;in soyunu kendi nurumdan yarattım ve sizin &ouml;nderliğinizi g&ouml;ky&uuml;z&uuml;ndekilere ve yery&uuml;z&uuml;ndekilere sundum. Onu kabul edenler benim yanımda iman ehli sayıldı, kabul etmeyenler ise bunun dışında kaldı.</p>\n\n<p>\n	Ey Muhammed! Kullarımdan biri sizin &ouml;nderliğinizi kabul etmediği halde b&uuml;t&uuml;n g&uuml;c&uuml;yle &ouml;lecek derecede bana ibadet etse de onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin?&quot; Ben, &quot;Evet, ey rabbim&quot; dedim. Bunun &uuml;zerine &quot;bak&quot; buyurdu. Baktığımda Ali, Fatıma, Hasan, H&uuml;seyin, Ali b. H&uuml;seyin, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali ve Mehdi&#39;nin nurlar i&ccedil;inde namaza durduklarını ve Mehdi&#39;nin onların arasında parlak bir yıldız gibi durduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	Daha sonra Allah Teala buyurdu ki: &quot;Ey Muhammed! Bunlar benim h&uuml;ccetlerimdir. Mehdi ise senin soyuna edilen zul&uuml;m ve d&ouml;k&uuml;len kanların intikamını alacak olan kimsedir. İzzet ve celalime andolsun ki, o benim dostlarım i&ccedil;in gerekli bir h&uuml;ccettir. Benim d&uuml;şmanlarımdan intikam alacak olan da odur.&quot; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- İbn-i Erzek Ebulfazl Abdullah b. Muhammed b. Abdulvehhab Fariki (590): İbn-i Hallikan&#39;dan &quot;Tarih-i Meyyafarikayn&quot;de ş&ouml;yle yazmıştır: İmam Hasan Askeri&#39;nin oğlu Mehdi, hicri 258&#39;de, Rabiulevvel&#39;in 19&#39;unda d&uuml;nyaya gelmiştir. <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bizim i&ccedil;in &ouml;nemli olan İbn-i Erzak&#39;ın, İmam Hasan Askeri&#39;nin Mehdi isminde bir oğlunun d&uuml;nyaya geldiğini itiraf etmesidir. Yoksa ulema arasında İmam-ı Zaman&#39;ın hicri 15 Şaban 255 yılında d&uuml;nyaya geldiği meşhur olan bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	7- Şeyh Feriduddin-i Attar: Hicri 627 yılında &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Hicri yedinci y&uuml;zyılın meşhur arifidir. &quot;Mesnevi&quot;nin sahibi Celaluddin Muhammed Belhi irfandaki o kadar y&uuml;ce makamına rağmen diyor ki:</p>\n\n<p>\n	Attar gezdi yedi şehri</p>\n\n<p>\n	Biz sokağın başındayız.</p>\n\n<p>\n	Attar &quot;el-Muzaffer-us Sefa&quot; adlı kitabında diyor ki:</p>\n\n<p>\n	Son peygamber olan Mustafa&#39;ydı</p>\n\n<p>\n	A&ccedil;ıklanan son veliyse Murtaza&#39;ydı</p>\n\n<p>\n	Evliyadır Haydar&#39;ın evlatları</p>\n\n<p>\n	Hepsi bir nur olması, hak tarafından olan nidaydı.</p>\n\n<p>\n	Diğer masum İmamları andıktan sonra İmam-ı Zaman&#39;a ulaşınca ş&ouml;yle diyor:</p>\n\n<p>\n	Yery&uuml;z&uuml;nde y&uuml;z bin evliya</p>\n\n<p>\n	Yakinen isterler Allah&#39;tan Mehdi&#39;yi</p>\n\n<p>\n	Ya ilahi! Mehdi&#39;yi gaybetten &ccedil;ıkar</p>\n\n<p>\n	T&acirc; ki cihanda adalet ola aşikar</p>\n\n<p>\n	Mehdi h&acirc;didir, muttakilerin tacı</p>\n\n<p>\n	En iyi mahluk evliya burcunda</p>\n\n<p>\n	Sensin bu zamanın evliyasının sonuncusu</p>\n\n<p>\n	Her manadan gizlisin ey can-ı canan</p>\n\n<p>\n	Seni ki hem a&ccedil;ıksın, hem gizli</p>\n\n<p>\n	Attar k&ouml;len sena etmeye geldi</p>\n\n<p>\n	8- Şeyh Amir Basri: Rum&#39;un Sevani b&ouml;lgesinde ikamet eden bir arifti. Sonları &quot;ta&quot; harfiyle biten &quot;Zat-ul Envar&quot; adlı kasidesi meşhurdur. 632&#39;de vefat eden &Ouml;mer b. Fariz-i End&uuml;l&uuml;si Mısri onu kasidelerin en g&ouml;zde olanı bilmiştir. Şeyh Amir-i Basri&#39;nin kasidesi maarif, sırlar ve adab hakkında olup on iki b&ouml;l&uuml;mden oluşur. İmam-ı Zaman&#39;ı tanıma ve ne zaman zuhur edeceği hakkında olan dokuzuncu b&ouml;l&uuml;mde ş&ouml;yle diyor:</p>\n\n<p>\n	- Ey hidayet &ouml;nderi! Ne zamana kadar gayıp kalacaksın?</p>\n\n<p>\n	- Ey babamız! D&ouml;n&uuml;ş&uuml;nle bizlere minnet bırak.</p>\n\n<p>\n	- Bizim g&ouml;z&uuml;m&uuml;z gelen siyah bayraklardadır.</p>\n\n<p>\n	- Ve onun misk kokusu burnumuza gelmektedir.</p>\n\n<p>\n	- Cihan bu m&uuml;jdeden neşeyle dolacak.</p>\n\n<p>\n	- Ve ağızlar mutluluktan a&ccedil;ık kalacak.</p>\n\n<p>\n	- Yorulduk ve bekleyiş uzun &ccedil;ekti, &ouml;yleyse ey varlık kutubu!</p>\n\n<p>\n	- Allah aşkı i&ccedil;in likana ulaşmamız i&ccedil;in &ccedil;alış!</p>\n\n<p>\n	Ve sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	- Gelişinde acele et ki seni g&ouml;rebilelim</p>\n\n<p>\n	- &Ccedil;&uuml;nk&uuml; gaybetten sonra mahbubu g&ouml;rmenin has bir tadı var.</p>\n\n<p>\n	9- Muhyiddin İbn-i Arabi (637): Genel olarak Ehl-i S&uuml;nnet alimleri ve &ouml;zellikle Şii bilginleri onu ariflerin ileri gelenlerinden, hakka ulaşan, şeriat, tarikat ve hakikatin reisi bilmişlerdir. Muhyiddin, Şa&#39;rani der ki: &quot;Futuhat--ul Mekkiye&quot; kitabının 366. b&ouml;l&uuml;mde ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Mehdi zuhur etmelidir. Ancak yery&uuml;z&uuml; zul&uuml;mle dolduktan sonra onu adaletle doldurmak i&ccedil;in zuhur edecektir. D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalsa Allah Teala o g&uuml;n&uuml; bu halife hilafete ulaşıncaya kadar uzatacaktır.</p>\n\n<p>\n	Mehdi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih soyundan ve Fatıma&#39;nın sel&acirc;m&#39;ullahi aleyha evlatlarındandır. Dedesi H&uuml;seyin b. Ali b. Ebi Talib&#39;dir. Babası, Ali b. Ebi Talib&#39;in oğlu, İmam H&uuml;seyin&#39;in oğlu, İmam Zeynulabidin&#39;in oğlu, İmam Muhammed B&acirc;kır&#39;ın oğlu, İmam Cafer-i Sadık&#39;ın oğlu, Musa K&acirc;zım&#39;ın oğlu, İmam Ali Rıza&#39;nın oğlu, İmam Muhammed Taki&#39;nin oğlu, İmam Ali Naki&#39;nin oğlu İmam Hasan Askeri&#39;dir aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	Onun ismi Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ismiyle birdir. M&uuml;sl&uuml;manlar R&uuml;kn ile Makam arasında ona biat edeceklerdir. O Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih gibidir. Ahlaki a&ccedil;ıdan da ona benzer.</p>\n\n<p>\n	Daha sonra İmam, İmam-ı Zaman&#39;ın şeklini ve zuhur edeceği zaman yapacağı işleri geniş&ccedil;e a&ccedil;ıklamıştır. <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Muhyiddin, Futuhat&#39;ın 463. b&ouml;l&uuml;m&uuml;nde kutup hakkında bahsederken ş&ouml;yle yazar: Bu &uuml;mmetin on iki kutubu vardır. İslam &uuml;mmeti o kutupların varlığı etrafında d&ouml;nmektedir. Nitekim d&uuml;nya ve ahirette madde alemi de on iki bur&ccedil; &uuml;zerindedir.</p>\n\n<p>\n	10- Şeyh Sa&#39;duddin Hamevi (650): Şeyh Sa&#39;duddin Hamevi, Şeyh Necmuddin-i Kubra&#39;nın muavini diye tanınan, 618 yılında &ouml;ld&uuml;r&uuml;len meşhur arif ve bilgin Sa&#39;duddin Muhammed b. Mueyyid b. Ebi-l H&uuml;seyin b. Muhammed b. Hameviyye&#39;dir. Abdurrahman-i Sufi&#39;nin Mir&#39;at-ul Esrar&#39;da naklettiğine g&ouml;re o, İmam-ı Zaman&#39;ın sıfat ve &ouml;zellikleri hakkında m&uuml;stakil bir kitap yazmış ve Şia&#39;nın akidesinde inanılan Sahib-ez Zaman&#39;ın Hz. Mehdi olduğunu bildirmiştir.</p>\n\n<p>\n	Şeyh Azizuddin Nesefi n&uuml;b&uuml;vvet ve velayet konusunda yazmış olduğu Fars&ccedil;a makalesinde ş&ouml;yle der: Şeyhlerin şeyhi Sa&#39;duddin Hamevi buyuruyor ki: Peygamber efendimizden &ouml;nce ge&ccedil;miş dinlerde &quot;veli&quot; kelimesi yoktu, sadece &quot;nebi&quot; vardı. O d&ouml;nemlerde şeriat sahiplerinin miras&ccedil;ıları olup Allah&#39;a yakın olan herkese &quot;enbiya&quot; deniyordu. Her dinde de sadece bir şeriat sahibi vardı.</p>\n\n<p>\n	Hz. Adem&#39;in aleyhi&#39;s-sel&acirc;m dininde birka&ccedil; peygamber vardı; onların hepsi Adem&#39;in aleyhi&#39;s-sel&acirc;m miras&ccedil;ıları olup insanları onun dinine davet ediyorlardı. Hz. Nuh&#39;un, Hz. İbrahim&#39;in, Hz. Musa&#39;nın ve Hz. İsa&#39;nın aleyhi&#39;s-sel&acirc;m dininde de b&ouml;yleydi.</p>\n\n<p>\n	Hz. Muhammed sall&acirc;&#39;ll&acirc;hu aleyhi ve alih&#39;e yeni bir din ve şeriat geldiği i&ccedil;in Allah tarafından onun dininde &quot;veli&quot; kelimesi ortaya &ccedil;ıktı. Allah Teala Resulullah&#39;ın Ehl-i Beyt&#39;inden on iki kişiyi se&ccedil;erek onun miras&ccedil;ıları kıldı ve onları kendisine mukarreb (yakın) kıldı ve kendi velayetine has etti. Onları Muhammed&#39;in sall&acirc;&#39;ll&acirc;hu aleyhi ve alih miras&ccedil;ıları kıldı. &quot;Alimler nebilerin miras&ccedil;ılarıdır&quot; ve &quot;&Uuml;mmetimin alimleri İsrailoğullarının peygamberleri gibidir.&quot; hadislerini de onlar hakkında buyurdu. Ama son naip olan son veli, on ikinci naip ve on ikinci velidir. Velilerin sonuncusu ve Sahib-ez Zaman Mehdi de odur. Şeyh buyurur ki, d&uuml;nyadaki evliyanın sayısı on ikiden fazla değildir.&quot; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	11- Kemaluddin Muhammed b. Talha Şafii (650): Tabakat-uş Şafiiyye&#39;de ş&ouml;yle yazar: O mercilerden ve &ouml;nde gelenlerden biriydi. Fıkıh ve diğer ilimleri &ouml;ğrenmiş olup, akait ve mezheplerin ileri gelen fakihlerinden sayılırdı. Bir m&uuml;ddet sultanın katibiydi ve bu alanda y&uuml;ksek bir makama ulaştı. Hadis ilmini de muhaddislerden &ouml;ğrenmişti. Haleb ve Dimeşk&#39;te hadis naklederdi. Hafız Dimyati ve Mecduddin b. Adim onun &ouml;ğrencilerindendir.</p>\n\n<p>\n	İbn-i Talha, Arap&ccedil;a olan &quot;Metalib-us Seul fi Menakib-i &Acirc;l-i Resul&quot; adlı eserinin on ikinci b&ouml;l&uuml;m&uuml;n&uuml; masum İmamlara ayırmıştır. Mesela, bir yerinde diyor ki: On birinci b&ouml;l&uuml;m: Ebu Muhammed Hasan 231 yılında d&uuml;nyaya gelmiştir... Allah Teala&#39;nın ona vermiş olduğu, daimi sıfatı kıldığı, d&uuml;nyanın eksiltmeyeceği ve insanların dillerinden d&uuml;ş&uuml;rmeyeceği fazilet ve &ouml;zellik, Muhammed Mehdi&#39;yi onun soyundan kılması ve onun oğlu etmesidir.</p>\n\n<p>\n	On ikinci b&ouml;l&uuml;m: Ebu-l Kasım, Muhammed b. Hasan el-Halis b. Ali-el Mutevekkil b. Muhammed-il Kani&#39; b. Ali-er Rıza b. Musa-el K&acirc;zım b. Cafer-es Sadık b. Muhammed-el B&acirc;kır b. Ali Zeynulabidin b. H&uuml;seyin-ez Zeki b. Ali-el Murteza Emirulm&uuml;minin b. Ebi Talib, el-Mehdi-il H&uuml;ccet, el-Halef-es Salih-il Muntazar.</p>\n\n<p>\n	Şeyh S&uuml;leyman-ı Hanefiyye Yenabi-ul Mevedde&#39;de (s. 410) diyor ki: İbn-i Talha &quot;D&uuml;rr-ul Munezzem&quot;de ş&ouml;yle diyor: Allah Teala&#39;nın, ahir zamanda yery&uuml;z&uuml; zul&uuml;mle dolduğu zaman zuhur ederek adaletle dolduracak bir halifesi vardır. Allah Teala&#39;nın emriyle kıyam edecek olan bu İmam Mehdi b&uuml;t&uuml;n mezhepleri yok edecek ve sadece halis din (İslam) kalacaktır.</p>\n\n<p>\n	O &quot;Metalib-us Sual&quot;da on ikinci b&ouml;l&uuml;mde Şiirlerinde diyor ki: Son h&uuml;cceti Allah Teala teyit etmiş ve bizi onu tanımakla doğru yola hidayet etmiştir. Resulullah ondan s&ouml;z etmiş ve biz (Ehl-i S&uuml;nnet) onu rivayet etmişizdir. Ulemamız da onun manasını anlamış ve Mehdi hakkındaki hadislerin s&ouml;ylenene uygun olarak geldiğini g&ouml;rm&uuml;şlerdir. Bu alanda Resulullah&#39;ın, &quot;O Zehra&#39;nın soyundandır&quot; diye buyurmuş olması yeterlidir. Hi&ccedil; kimse hi&ccedil; bir zaman Allah Teala&#39;nın Mehdi&#39;ye verdiği belirtilere sahip olmamıştır.</p>\n\n<p>\n	12- Sıbt b. Cevzi (654): Meşhur fakih ve vaiz Şemsuddin Ebu-l Muzaffer Yusuf b. Kızoğlu b. Abdullah-i Bağdadi Hanefi ve Abdulferec b. Cevzi&#39;nin kızından olan torunudur. İbn-i Hallikan, dedesi Ebu-l Ferec hakkında ş&ouml;yle yazar: &quot;Şemsuddin Ebu-l Muzaffer Yusuf b. Kazavoğlu Hanefi&#39;lerin meşhur vaizlerindendir, kemal a&ccedil;ısından da herkesin dikkatini &ccedil;ekmekteydi.&quot;</p>\n\n<p>\n	Sıbt b. Cevzi vaaz ve hitabede b&uuml;y&uuml;k bir makama sahipti. &Ouml;yle ki halife ailesiyle birlikte oturup onun vaazlarını dinliyordu. Herkes onun ilminden istifade ediyordu. Onun değerli ve meşhur eserleri vardır. Kırk cilt olarak yazmış olduğu meşhur tarihi &quot;Mirat-uz Zaman&quot; bu c&uuml;mledendir.</p>\n\n<p>\n	O, 654&#39;te Dimeşk&#39;te vefat etmiştir. tanınmış eserlerinden biri de &quot;Tezkiret-ul Havas&quot;tır. O, bu kitabında İmam Hasan Askeri&#39;nin hayatını ve evlatlarını anlattıktan sonra ş&ouml;yle yazar: &quot;Onlardan biri &quot;Muhammed&quot;dir... İmam &quot;Muhammed&quot; İmam Hasan b. Ali b. Muhammed b. Ali b. Ebi Talib aleyhi&#39;s-sel&acirc;m&#39;ın oğludur. Onun k&uuml;nyesi Ebu Abdullah, Ebu-l Kasım, Halef-i H&uuml;ccet, Sahib-ez Zaman, K&acirc;im-ul Muntazar&#39;dır. O, Ehl-i Beyt İmamlarının aleyhi&#39;s-sel&acirc;m sonuncusudur.</p>\n\n<p>\n	Abdulaziz b. Mahmud b. Bezzaz, Abdullah b. &Ouml;mer&#39;den bize ş&ouml;yle rivayet etti: &quot;Resulullah buyurmuştur ki: Ahir-i zamanda benim evlatlarımdan, ismi benim ismim, k&uuml;nyesi benim k&uuml;nyem olan biri zuhur edecektir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır. O, Mehdi&#39;dir.&quot; Bu hadis meşhurdur. Ebu Davud ve Zuhri de Hz. Ali aleyhi&#39;s-sel&acirc;m&#39;dan bu anlamda rivayet etmişlerdir. Yine Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;nden fazla kalmamış olsa dahi Allah Teala o g&uuml;nde benim Ehl-i Beyt&#39;imden olan birini, yery&uuml;z&uuml;n&uuml; adaletle doldurmak i&ccedil;in se&ccedil;er.&quot;</p>\n\n<p>\n	Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih bir &ccedil;ok hadiste Mehdi&#39;den bahsetmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n Şiiler Halef-i H&uuml;ccet&#39;in (Mehdi&#39;nin) var olduğuna ve yaşadığına inanırlar ve bu konuda birka&ccedil; delil getirirler. O delillerden biri şudur: (Ehl-i S&uuml;nnet&#39;e g&ouml;re) Hızır ve İlyas gibi bazılarının &ouml;mr&uuml; uzundur. &Ccedil;&uuml;nk&uuml; bu ikisinin ka&ccedil; yaşında olduğu belli değil!...&quot;</p>\n\n<p>\n	İmamlarla ilgili bahsinin sonunda ise ş&ouml;yle yazar: &quot;İmamın şartlarından birisi, hata etmemesi ve kılavuza ihtiya&ccedil; duymaması i&ccedil;in masum olmasıdır. &Ccedil;&uuml;nk&uuml; aksi taktirde tesels&uuml;l ortaya &ccedil;ıkar ve sonsuza kadar ulaşır. Oysa tesels&uuml;l aklen imkansızdır.</p>\n\n<p>\n	Biri de şu ki: Tertemiz İmamlar Allah&#39;ın kullara h&uuml;ccetleridirler. H&uuml;ccetin şartlarından birisi ise her a&ccedil;ıdan masum olmasıdır.&quot; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	13- Hafız Muhammed b. Yusuf-i Genci Şafii (658): İbn-i Sebbağ-i Maliki, &quot;el-Fusul-ul Muhimme&quot; adlı kitabında onun hakkında &quot;İmam Hafız&quot; tabirini kullanmıştır. İbn-i Hacer-i Askalani de Sahih-i Buhari&#39;nin şerhi &quot;Feth-ul Bari&quot;de onun rivayetlerine istinat etmektedir. Katib &Ccedil;elebi &quot;Keşf-uz Zunun&quot; adlı kitabında ş&ouml;yle yazar: &quot;Kifayet-ut Talib fi Menakib-i Ali b. Ebi Talib&quot; 658&#39;de vefat eden Şeyh Hafız Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir. &quot;el-Beyan fi Ahbar-i Sahib-iz Zaman&quot; da Ebu Abdullah Muhammed b. Yusuf-i Kenceki Şafii&#39;nin eseridir.</p>\n\n<p>\n	Bu değerli alim, Emir-&uuml;l m&uuml;&#39;minin Ali aleyhi&#39;s-sel&acirc;m&#39;ın menakib ve faziletleri hakkında yazdığı &quot;Kifayet-ut Talib&quot; adlı eserinde Ali aleyhi&#39;s-sel&acirc;m&#39;ın soyundan gelen İmamların isimlerini bir bir kaydedip kısaca hayatlarını yazdıktan sonra on birinci İmam b&ouml;l&uuml;m&uuml;nde ş&ouml;yle kaydeder: &quot;Ebu Muhammed Hasan (el-Askeri) Samerra&#39;daki evinde defnedilmiştir.</p>\n\n<p>\n	Onun bir oğlu vardır ve o da &quot;İmam Muntazar&quot;dır. Biz kitabımızı onun mektubuyla bitiriyoruz ve daha sonra onun hakkında ayrıntılı bilgi vereceğiz.&quot; <a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Daha sonra &quot;el-Beyan fi Ahbar-i Sahib-ez Zaman&quot; adlı kitabında İmam&#39;dan geniş&ccedil;e bahsetmiştir. Bu kitabın 25. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: &quot;Gaybete &ccedil;ekildiği g&uuml;nden bug&uuml;ne kadar yaşamaktadır. Onun şimdiye kadar yaşaması akli a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r.&quot; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	14- Celaluddin Muhammed Belhi (672): B&uuml;y&uuml;k &quot;Mesnevi&quot; kitabının sahibidir. Tanınmış bilgin ve arif &quot;Şems-i Tebrizi&quot; adlı divanında bir gazelinde g&uuml;zel bir hal ile on iki İmamın ismini anmaktadır. <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	15- Şeyh Alauddevle Simnani (736): Meşhur ariftir. Abdurrahman Cami&#39;nin nakline g&ouml;re &quot;Şevahid-un Nubuvve&quot;de irfan ve sufilik a&ccedil;ısından kutuplar ve abdallar silsilesini sayarken ş&ouml;yle yazar: Kutbiyye derecesine ulaşanlardan biri de Muhammed b. Hasan b. Askeri&#39;dir ve onun değerli babaları pak Ehl-i Beyt İmamlarıdır. O gaybete &ccedil;ekildiğinde abdallar dairesine girdi. <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	16- Abdurrazzak Kaşani (736): Meşhur bir ariftir. &quot;Tuhfet-ul İhvan fi Hesais-il Feteyan&quot; kitabında ş&ouml;yle yazar: N&uuml;b&uuml;vvetin başlangıcı Adem safiyyellah, kutbu İbrahim halilullah ve sonu Muhammed habibullah olduğu gibi c&ouml;mertliğin başı da İbrahim, kutbu Emir-&uuml;l m&uuml;minin Ali ve sonu da velilerin sonuncusu olan Muhammed Mehdi&#39;dir. <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	17- Şeyh Abdullah Mutiri Medeni Şafii (765): &quot;el-Rivaz-uz Zahire fi Fazl-i Al-i Beyt-in Nebi ve İtretih-it Tahire&quot; kitabında Ehl-i beyt İmamlarının aleyhi&#39;s-sel&acirc;m faziletleri hakkında y&uuml;z elli bir tane hadis kaydetmiştir. En son hadisinde diyor ki: &quot;H&uuml;seyin b. Ali&#39;nin evlatlarından biri ahir zamanda gelecek olan Mehdi&#39;dir.</p>\n\n<p>\n	... H&uuml;seyin&#39;in soyundan gelenlerin hepsi, b&uuml;t&uuml;n M&uuml;sl&uuml;manların g&uuml;&ccedil;lerinin y&uuml;celiğini, ilimlerinin &ccedil;okluğunu, takvalarını ve kemallerini itiraf ettiği İmamların b&uuml;y&uuml;k &ouml;nderi, yani peygamberlerin ve en iyi yaratıkların s&uuml;lalesi Zeynulabidin Ali b. H&uuml;seyin&#39;e (Allah ondan razı olsun) ulaşırlar.&quot;</p>\n\n<p>\n	Daha sonra onun ve p&acirc;k soyundan bir grubun bazı faziletlerini sayarak diyor ki: &quot;Birinci İmam Ali b. Ebi Talib (Allah ondan razı olsun) ve ... Onbirinci İmam Hasan Askeri (Allah ondan razı olsun) ve on ikinci İmam onun oğlu Muhammed K&acirc;im-el Mehdi&#39;dir (Allah ondan razı olsun).</p>\n\n<p>\n	İmam Mehdi d&uuml;nyaya gelmeden &ouml;nce M&uuml;sl&uuml;manlar arasında Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih, Ali b. Ebi Talib (Allah ondan razı olsun) ve diğer değerli babaları tarafından onun on ikinci İmam olduğu, kılı&ccedil;la kıyam edeceği, K&acirc;im-i Muntazar olduğu a&ccedil;ık&ccedil;a s&ouml;ylenmiştir. Sahih rivayetlerde kaydedildiğine g&ouml;re on ikinci İmam kıyam etmeden &ouml;nce iki kez gaybete &ccedil;ekilecektir...&quot; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Muhaddis Nuri daha sonra ş&ouml;yle yazıyor: &quot;Yazarın el yazısıyla yazmış olduğu &quot;er-Riyaz-uz Zahire&quot;yi ele ge&ccedil;irdim. Onun arkasında ş&ouml;yle yazıyordu: &quot;Riyaz-uz Zahire fi Fazl-i &Acirc;l-in Nebi ve İtretih-it Tahirin&quot; kitabı, Mutiri diye meşhur olan, Şafii mezhebine mensup, Eş&#39;ari ve Nakşibendi tarikatından Allah&#39;a muhta&ccedil; olan Abdullah b. Muhammed&#39;in eseridir.</p>\n\n<p>\n	18- Hace Muhammed Parsa (822): &quot;Hace Parsa&quot; diye meşhur olan Hafız Muhammed b. Muhammed b. Mahmud Buhari, Hanefi &acirc;limlerinin iftiharlarından ve Nakşibendi ariflerinin b&uuml;y&uuml;klerindendir.</p>\n\n<p>\n	Hace Muhammed Parsa Fars&ccedil;a yazmış olduğu &quot;Fesl-ul Hitab&quot; kitabında ş&ouml;yle der: &quot;Ebu Abdullah Cafer b. Ali-il H&acirc;di kardeşi Muhammed Hasan-il Askeri&#39;nin oğlu olmadığını sanarak, kardeşinin İmametinin kendisine intikal ettiğini iddia ettiği i&ccedil;in &quot;kezzab&quot; (yalancı) diye &ccedil;ağrıldı... Ve Ebu Muhammed Hasan Askeri, oğlu Muhammed&#39;i ailesi ve ashabı arasından g&uuml;venilir kişilere tanıtmıştı.&quot;</p>\n\n<p>\n	Daha sonra İmam Hasan Askeri&#39;nin halası Hakime&#39;nin İmam-ı Zaman&#39;ın veladeti hakkındaki hadisini naklederek ş&ouml;yle diyor: İmam Askeri buyurdu ki: &quot;Halacığım! Bu &ccedil;ocuğu annesine g&ouml;t&uuml;r.&quot; Ben &ccedil;ocuğu annesine g&ouml;t&uuml;rd&uuml;m. Ertesi g&uuml;n İmam Askeri&#39;nin yanına gittiğimde bebeğin onun karşısında olduğunu g&ouml;rd&uuml;m. Bebek &ouml;yle nurluydu ki beni kendisine cezbetti. Bunun &uuml;zerine, &quot;Efendim! Bu m&uuml;barek bebek hakkında bir bilgin var mı?&quot; diye sordum. İmam dedi ki: &quot;Halacığım! Beklenilmesi gereken ve bize m&uuml;jdesi verilen budur.&quot;</p>\n\n<p>\n	Bunu duyunca ben secdeye kapanarak Allah&#39;a ş&uuml;krettim. Eve gittiğimde bir s&uuml;re bebeği g&ouml;remedim. Bir g&uuml;n İmam&#39;a, &quot;Ey mevlam! Efendimiz ve muntazarımızı ne yaptın?&quot; diye sorduğumda buyurdu ki: &quot;Onu, Musa&#39;nın annesinin bebeğini emanet ettiği kimseye emanet ettim.&quot;</p>\n\n<p>\n	Kitabın haşiyesinde, kitapta nakledilen ve Resulullah&#39;a nispet verilen zayıf hadisi (babasının ismi babamın ismidir) reddederek, C&acirc;mi&#39;nin &quot;Şevahid-un Nubuvvet&quot;te getirdiği Mutezid Abbasi&#39;nin hikayesini naklederek Mehdi&#39;nin kıyamının belirtilerini zikretmiştir.</p>\n\n<p>\n	Daha sonra ise ş&ouml;yle yazar: &quot;Bu konuda hadisler sayılmayacak kadar &ccedil;oktur. Her zaman hazır olan g&ouml;zlerden kayıp, Sahib-ez Zaman Mehdi&#39;nin (Allah ondan razı olsun) faziletleri olduk&ccedil;a fazladır. Onun zuhur edeceğine, varlığının nurunun her tarafı aydınlatacağına, İslam dinini yeniden canlandıracağına, gerektiği gibi Allah yolunda cihad edip kendi zamanında, yani takvalıların d&ouml;neminde d&uuml;nyanın d&ouml;rt bir yanını k&ouml;t&uuml;l&uuml;klerden arındıracağını dair bir &ccedil;ok hadis vardır.</p>\n\n<p>\n	Onun ashabı her t&uuml;rl&uuml; kusur ve ayıptan arınmış olup onun hidayetiyle hakikate kavuşurlar. Hilafet ve İmamet onun vasıtasıyla son bulur.</p>\n\n<p>\n	O, babasının vefatından kıyamete kadar İmamdır. Hz. İsa aleyhi&#39;s-sel&acirc;m onun arkasında namaz kılacak, onun davasını doğrulayacak ve halkı İslam dinine davet edecektir. <a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	19- Şemsuddin Muhammed b. Yusuf-i Zerendi (750): Resulullah&#39;ın harem-i şerifinde hadis &uuml;stadı olup hadis dalında &quot;Bağyet-ul Mertab&quot; kitabının ve &quot;D&uuml;rr-us Simtayn fi Fezail-il Mustafa vel Murtaza ve sıbtayn&quot; kitaplarının yazarıdır.</p>\n\n<p>\n	Zerendi &quot;Mirac-ul Vusul ila Marifet-i Fazilet-i &Acirc;l-ir Resul&quot; kitabında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;Meşhur kerametler sahibi on ikinci İmam haktır ve Resulullah&#39;ın eserlerini izleme vasıtasıyla y&uuml;ce bir makama sahiptir. O, hakka k&acirc;im ve halkı hakikat yoluna davet eden, yani Ebu-l Kasım Muhammed b. Hasan-il Askeri&#39;dir.&quot; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	20- Melik-ul Ulema-i Hindi (849): Şehabuddin b. Şemsuddin b. &Ouml;mer-i Hindi, &quot;Behr-ul Mevac&quot; tefsirinin sahibi Melik-ul Ulema diye meşhurdur. Gulamali Bilgirami (1172) &quot;Subhet-ul Mercan&quot;da ş&ouml;yle yazıyor: &quot;Mevlana Kadı Şehabuddin b. &Ouml;mer Zevali Devletabadi, Dehli&#39;nin Devletabad b&ouml;lgesinde d&uuml;nyaya gelmiş, Kadı Abdulmuktedir Dehlevi ve Mevlana Havaceki Dehlevi&#39;nin yanında tahsil g&ouml;rm&uuml;ş ve kendi zamanındakilerden &ouml;ne ge&ccedil;miştir. Sonra &quot;Cunfuz&quot;a hicret etmiş ve oranın sultanı tarafından kendisine &quot;Melik-ul Ulema&quot; lakabı verilmiştir. Kadı orada oturarak tahkik ve yazarlığa başladı. Arap ve acem talebeler kendisinden faydalanmak i&ccedil;in onun etrafında toplandılar. Fars&ccedil;a olan &quot;Bahr-ul Mevac&quot; tefsiri ve &quot;Menakib-us Sadat&quot; onun eserlerindendir. O, 849&#39;da vefat etmiştir.&quot;</p>\n\n<p>\n	Melik-ul Ulema son kitapta ş&ouml;yle yazıyor: &quot;Ehl-i S&uuml;nnet der ki, d&ouml;rt halifenin hilafeti nasıl tespit olmuştur. &Ccedil;&uuml;nk&uuml; Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih ş&ouml;yle buyuruyor: &quot;Benim hilafetim otuz yıldır.&quot; Ve o Hz. Ali&#39;nin hilafetiyle son buldu. Yine on iki İmamın hilafeti de hadisle sabittir, onlardan:</p>\n\n<p>\n	Birincisi: İmam Şah Ali&#39;dir (kerremellah-u vecheh). Onun hilafeti konusunda &quot;Hilafet otuz yıldır&quot; hadisi gelmiştir.</p>\n\n<p>\n	İkincisi: İmam Şah Hasan&#39;dır (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında M&uuml;sl&uuml;manların arasında sulh yapacaktır.&quot;</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: İmam Şah H&uuml;seyin (Allah ondan razı olsun). Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih onun hakkında buyurmuştur ki: &quot;Bu oğlum efendidir. Yakında azgın bir grup onu &ouml;ld&uuml;recektir.&quot; Ve Şah H&uuml;seyin&#39;in evlatlarından dokuz İmam. Resulullah sall&acirc;&#39;ll&acirc;hu aleyhi ve alih buyurmuştur ki: &quot;H&uuml;seyin b. Ali&#39;den sonra, onun evlatlarından dokuzu İmamdır. Onların sonuncusu ise K&acirc;im&#39;dir.&quot; Cabir b. Abdullah-i Ensari der ki: Resulullah&#39;ın sall&acirc;&#39;ll&acirc;hu aleyhi ve alih kızı Hz. Fatıma&#39;nın huzuruna gittiğimde onun karşısında bir lehiv olduğunu g&ouml;rd&uuml;m. O lehivde onun evlatlarından olacak İmamların isimleri vardı. Saydığımda onların on bir kişi olduğunu g&ouml;rd&uuml;m, onlardan biri de K&acirc;im&#39;di aleyhi&#39;s-sel&acirc;m.</p>\n\n<p>\n	21- İbn-i Sebbağ-i Maliki (855): Nuruddin Ali b. Muhammed Sebbağ-i Maliki Ehl-i S&uuml;nnet&rsquo;in ileri gelen alimlerindendir. Hafız b. Hacer-i Askalani&rsquo;nin &ouml;ğrencisi Sehavi-i Mısri hicretin dokuzuncu asrındaki alimler hakkında dokuz ciltlik &ldquo;ed-Du-i Lami&rsquo;&rdquo; adlı kitabında ş&ouml;yle der: &ldquo;O, esasen Kazza ahalisinden olup 784 yılında Mekke&rsquo;de d&uuml;nyaya gelmiş ve orada eğitim g&ouml;rm&uuml;şt&uuml;r. İlk &ouml;nce Kur&rsquo;an&rsquo;ı, fıkıhta bir risaleyi ve İbn-i Malik&rsquo;in Elfiye&rsquo;sini ezberlemiş daha sonra nahv, fıkıh ve diğer ilimleri o b&ouml;lgenin alimlerinden olan Abdurrahman-i Farsi, Abdulvehhab b. Afif-i Yafii, Cemal b. Zuheyre, Ebu-l Mesud, Sa&rsquo;d-i Nuri, Ali b. Muhammed b. Ebibekr-i Şeybi, Muhammed b. Ebibekr b. S&uuml;leyman-i Bikr gibi alimlerden &ouml;ğrenmiştir. Yine Velal Abdulvahid-i M&uuml;rşidi ve Ali-i Zeyn-i Meraği&rsquo;nin derslerine katılmıştır. Onun başlıca &ldquo;el-Fusul-il Muhimme li Marifet-il Eimme ve hum İsna Aşar&rdquo; ve &ldquo;el-İber-u fi men Sefeh-en Nazar&rdquo; gibi eserleri vardır. Kendisi, 855 yılında vefat etti ve &ldquo;Muallat&rdquo; denilen b&ouml;lgede defnedildi.</p>\n\n<p>\n	Ahmed b. Abdulkadir Acili-i Şafii de &ldquo;Zahiret-ul Meal&rdquo; adlı kitabında, honsa meselesinde onu &ouml;vm&uuml;şt&uuml;r. Yine Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden diğer bir grupta ona olan g&uuml;venlerinden dolayı &ldquo;el-Fusul-il Muhimme&rdquo; adlı kitabından alıntı yapmışlardır. Abdullah b. Muhammed Matiri Medeni-i Şafii-i Nakşibendi &ldquo;Riyaz-uz Zahire&rdquo; adlı kitabında, Nuruddin Ali Semhudi &ldquo;Cevahir-ul Akdeyn&rdquo;de ve Burhanuddin Ali Halebi-i Şafii &ldquo;Sire-i Halebiyye&rdquo;de, Abdurrahman-i Sefuri &ldquo;Zinet-ul Mevasis&rdquo;de ve diğerleri bu gruptandırlar.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	İbn-i Sebbağ &ldquo;el-Fusul-ul Muhimme&rdquo; adlı kitabında p&acirc;k İmamların ismini bir bir zikrederek a&ccedil;ıklayıp son olarak ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;On ikinci b&ouml;l&uuml;m -Ebu-l Kasım H&uuml;ccet Halef-i Salih b. Ebi Muhammed-il Hasan-el Halis-, yani on ikinci İmamın, doğum tarihi, İmametinin delilleri, onun, gaybet ve h&uuml;k&uuml;metinin m&uuml;ddeti, nesep, k&uuml;nye ve lakapları ile ilgili hadisler&rdquo;</p>\n\n<p>\n	Daha sonra İmam-ı Zaman&rsquo;ın doğum tarihini beyan ederek g&uuml;venilir ravilerce Resulullah&rsquo;dan ve &ouml;nceki İmamlardan onun hakkındaki hadislerin on ikinci İmam olarak H&uuml;ccet b. Hasan-il Askeri&rsquo;nin şahsına tatbikini nakletmektedir. B&uuml;y&uuml;k Şii ve S&uuml;nni muhaddislerinin bu konuda kendi muteber kaynaklarında kaydettikleri ve &ouml;zel bir &ouml;nem verdikleri hadisleri naklederek diyor ki:</p>\n\n<p>\n	&ldquo;Şeyh Ebu Said Muhammed b. Yusuf b. Muhammed Kenceki-i Şafii &ldquo;el-Beyan fi Ahbar-i Sahib-ez Zaman&rdquo; adlı kitabında Mehdi&rsquo;nin yaşadığını ve şimdiye kadar gaybette olduğuna delil getiriyor.</p>\n\n<p>\n	İbn-i Sebbağ son olarak İmam Hasan Askeri&rsquo;yle ilgili b&ouml;l&uuml;mde ş&ouml;yle yazıyor: &ldquo;Ebu Muhammed&rsquo;in (Allah ondan razı olsun) bir oğlu vardı. O da herkesin hak devletinin zuhurunu beklediği H&uuml;ccet-i K&acirc;im&rsquo;dir. Zamanın halifesinin korkusundan, baskı altında olmasından, Şiilerin aranmasından ve onların tutuklanarak hapsedilmesinden dolayı onun doğumu saklı kaldı.&rdquo;</p>\n\n<p>\n	22- Şeyh Abdurrahman Bestami (858): Şeyh S&uuml;leyman Hanefi &ldquo;Yenabi-ul Mevedde&rdquo;de ş&ouml;yle yazar: &ldquo;B&uuml;y&uuml;k şeyh Abdurrahman Bestami &ldquo;D&uuml;rret-ul Meairf&rdquo; kitabının yazarıdır. O Şiirinde der ki:</p>\n\n<p>\n	&Acirc;l-i Muhammed&rsquo;in y&uuml;celik ve azameti zuhur edecektir</p>\n\n<p>\n	Ve Allah&rsquo;ın adaleti ilk kez olması gerektiği gibi insanlara aşikar olacaktır.</p>\n\n<p>\n	İmam ali b. Musa-er Rıza&rsquo;dan bize rivayet edildiği gibi.</p>\n\n<p>\n	Ve harif ilmi hazinesinde a&ccedil;ık&ccedil;a elde edilecektir.</p>\n\n<p>\n	Daha sonra diyor ki: Şeyh Muhaddis-i Fakih Muhammed b. İbrahim-i Cevyni-i Hamui-i Şafii&rsquo;nin &ldquo;Fevaid-us Sımtayn&rdquo; adlı kitabında kendi senediyle Ahmed b. Ziyad&rsquo;dan, Dubel b. Ali-i Hazai&rsquo;den rivayet ettiği konu bize rivayet edilmiştir ve o ş&ouml;yledir: Sonu &ldquo;ta&rdquo; harfiyle biten kasidemi İmam Rıza&rsquo;ya (Allah ondan razı olsun) okuyunca şu beyitlere ulaştım:</p>\n\n<p>\n	Sizlerden bir İmamın gelmesi ş&uuml;phesiz ger&ccedil;ekleşecektir</p>\n\n<p>\n	Ve o Allah&rsquo;ın ismi ve bereketiyle kıyam edecektir</p>\n\n<p>\n	O aramızdaki b&uuml;t&uuml;n hak ve batılı birbirinden ayıracaktır</p>\n\n<p>\n	Ve her iyi ve k&ouml;t&uuml; amelin karşılığını verecektir.</p>\n\n<p>\n	Bunun &uuml;zerine İmam Rıza şiddetli bir şekilde ağlayarak ş&ouml;yle buyurdu: &ldquo;Ey Dubel! Ruh-ul Kud&uuml;s senin dilinle konuştu. Bu İmamın kim olduğunu biliyor musun?&rdquo; Ben &ldquo;hayır&rdquo; dedim. &ldquo;Sadece sizden olan bir İmamın yery&uuml;z&uuml;n&uuml; adaletle dolduracağını duydum.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine İmam buyurdu ki: Benden sonraki İmam oğlum Muhammed ve Muhammed&rsquo;den sonra oğlu Ali ve Ali&rsquo;den sonra oğlu Hasan ve Hasan&rsquo;dan sonra oğlu H&uuml;ccet-i K&acirc;im&rsquo;dir. Gaybeti d&ouml;neminde onu beklemek ve zuhur ettiğinde ise ona itaat etmek gerekir. O yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır.</p>\n\n<p>\n	Ama &ldquo;ne zaman kıyam edeceği&rdquo; gelecekten haber vermektir. Babam, babalarından ve nihayet Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ş&ouml;yle rivayet eder: &ldquo;Onun misali, ansızın vuku bulacak olan kıyamet gibidir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	23- Ebu-l Meani, Muhammed b. Abdullah-i Sıracuddin-i Rufai (885): Rufai soyunun ileri gelenlerinin hepsi Ehl-i S&uuml;nnet&rsquo;in meşhur alim ve ariflerinden olup tarikat silsileleri &ldquo;Rufai&rdquo; diye bilinmektedir. G&uuml;n&uuml;m&uuml;ze kadar bu soyun ileri gelenleri h&acirc;l&acirc; Ehl-i S&uuml;nnettendir.</p>\n\n<p>\n	O, &ldquo;Sihah-ul Ehbar fi Nisen-is Sadat-il Fatimiyyet-il Ehyar&rdquo; adlı kitabında onuncu İmam hakkında ş&ouml;yle yazıyor: &ldquo;İmam Ali-el Hadi b. İmam Muhammed Cevad&rsquo;ın aleyhi&rsquo;s-sel&acirc;m, lakabı Naki, Alim, Fakih, Emir, Delil, Askeri ve Necib&rsquo;dir.</p>\n\n<p>\n	O hicretin 212&rsquo;sinde Medine&rsquo;de d&uuml;nyaya geldi ve Abbasi halifesi el-Mutezz d&ouml;neminde 254 yılında şehid edildi. Onun, İmam Hasan Askeri, H&uuml;seyin, Muhammed, Cafer ve Aişe isimlerinde beş oğlu vardı. İmam Hasan Askeri, kendisinden geriye, bodrum sahibi Allah&rsquo;ın velisi H&uuml;ccet-i Muntazar İmam Muhammed-il Mehdi aleyhi&rsquo;s-sel&acirc;m bıraktı.&rdquo;</p>\n\n<p>\n	Adı ge&ccedil;en kitabın başka bir yerinde ise İmametten bahsederken ş&ouml;yle diyor: &ldquo;Ehl-i Beyt İmamlarının arifleri ş&ouml;yle nakletmişlerdir: İmam H&uuml;seyin aleyhi&rsquo;s-sel&acirc;m manevi hilafet ve toplumun İmametinin kendi soyundan geleceğini anlayınca bu b&uuml;y&uuml;k nimete kavuşmak i&ccedil;in sevindi ve canını Allah yolunda feda etti. Allah Teala da ona minnet bırakarak y&uuml;ce İmamet makamını onun evlatlarına emanet bıraktı ve onu tertemiz soyundan olan H&uuml;ccet-i Muntazar İmam Mehdi aleyhi&rsquo;s-sel&acirc;m ile bitirdi.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	24- Nuruddin Abdurrahman C&acirc;mi (898): Meşhur bilgin ve arif ve tanınmış şairdir. Muhammed b. S&uuml;leyman Kufevi &ldquo;A&rsquo;lam-ul Ehyar fi Fıkh-ı Mezheb-in Nu&rsquo;man-il Muhtar&rdquo;da ş&ouml;yle yazıyor: &ldquo;Şeyh Allah&rsquo;ı tanıyan, Allah&rsquo;a y&ouml;nelen, tarikatın delili, hakikatın terc&uuml;manı ... b&uuml;t&uuml;n faziletleri ve incelikleri kendisinde toplayan Mevla C&acirc;mi Nuruddin Abdurrahman ... başlıca b&uuml;y&uuml;k, meşhur ve g&uuml;venilir &ldquo;Şevahid-un Nubuvvet&rdquo; kitabının yazarıdır.</p>\n\n<p>\n	Alim Allame Kadı H&uuml;seyin Diyarbekri &ldquo;Tarih-u Hamis&rdquo; kitabının başında ş&ouml;yle yazmıştır: &ldquo;Bu, muteber kitaplardan, yani Tefsir-i Keşşaf&rsquo;tan ve... Mevla Abdurrahman-i C&acirc;mi&rsquo;nin Şevahid-un Nubuvvet&rsquo;inden se&ccedil;miş olduğum peygamberlerin efendisinin başından ge&ccedil;enler ve son Peygamberin sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &ouml;zelliklerini kapsayan bir mecmuadır.&rdquo;</p>\n\n<p>\n	C&acirc;mi bu kitapta H&uuml;ccet b. Hasan-il Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ı on ikinci İmam bilmiş, onun doğumunda ger&ccedil;ekleşen bazı hayret verici olayları ve kerametlerini beyan ederek diyor ki: D&uuml;nyayı adaletle dolduracak olan odur... İlgin&ccedil; olanı şu ki, Şii alimleri C&acirc;mi&rsquo;yi mutaassıp bir S&uuml;nni bilmektedirler. &Ouml;yle ki, Mecalis-ul M&uuml;minin kitabını yazması ve Şii olmadıkları a&ccedil;ık&ccedil;a bilinen bazılarını Şii olarak tanıtmasından dolayı kendisine &ldquo;Şii t&uuml;reten&rdquo; lakabı verilmiş olmasıdır.</p>\n\n<p>\n	Evet; Abdurrahman C&acirc;mi &ldquo;Şevahid-i N&uuml;b&uuml;vvet&rdquo; adlı kitabında p&acirc;k İmamların aleyhi&rsquo;s-sel&acirc;m hayatlarını anlatırken son olarak diyor ki: &ldquo;Muhammed b. Hasan b. Ali b. Muhammed b. Ali-er Rıza (Allah onlardan razı olsun) on ikinci İmamdır. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. İmamiyye onu H&uuml;ccet, K&acirc;im-il Muntazar, Sahib-uz Zaman diye anmıştır.&rdquo; Daha sonra Şii kaynaklarına dayanarak İmam&rsquo;ın doğumu hakkında geniş&ccedil;e bahsetmiştir. Mesela İmam-ı Zaman&rsquo;ın doğumu hakkında ş&ouml;yle diyor: &ldquo;Ebu Muhammed Zeki&rsquo;nin (Allah ondan razı olsun) halası der ki: Bir g&uuml;n Ebu Muhammed&rsquo;in (Allah ondan razı olsun) yanına gittiğimde buyurdu ki: &ldquo;Halacığım! Bu gece bizde kal. &Ccedil;&uuml;nk&uuml; Allah Teala bize bir oğul verecektir.&rdquo; Ben dedim ki, &ldquo;O &ccedil;ocuğu kim doğuracak? &Ccedil;&uuml;nk&uuml; Nergis&rsquo;de hamilelik belirtileri g&ouml;remiyorum.&rdquo; Buyurdu ki: &ldquo; Halacığım! Nergis, Hz. Musa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m annesi gibidir. Doğumdan &ouml;nce onda hi&ccedil; bir hamilelik belirtisi olmaz...&rdquo;</p>\n\n<p>\n	... &ldquo;&Ccedil;ocuk d&uuml;nyaya geldiğinde secdeye kapandığını g&ouml;dr&uuml;m. Hemen onu aldım. O sırada Ebu Muhammed, odasından &ldquo;Halacığım! Oğlumu yanıma getir&rdquo; diye seslendi. Bebeği onun yanına g&ouml;t&uuml;rd&uuml;ğ&uuml;mde onu kendi yanına oturttu ve dilini onun ağzına sokarak, &ldquo;Ey oğlum! Allah&rsquo;ın izniyle konuş&rdquo; buyurdu. Bebek konuşmaya başlayarak ş&ouml;yle dedi: &ldquo;Bismillahirrahmanirrahim. Biz ise yery&uuml;z&uuml;nde g&uuml;&ccedil;ten d&uuml;ş&uuml;r&uuml;lenlere l&uuml;tufta bulunmak, onları &ouml;nderler yapmak ve miras&ccedil;ılar kılmak istiyoruz...&rdquo; Daha sonra Hace Parsa gibi onun hayatının bir kısmını anlatmaya devam ediyor.</p>\n\n<p>\n	25- Abdurrahman-i Sufi. Fars&ccedil;a olan &ldquo;Mirat-ul Esrar&rdquo; kitabının yazarıdır. &ldquo;Tuhfet-u İsna Aşeriyye&rdquo; kitabının yazarı Abdulaziz Dehlevi&rsquo;nin babası Şah Veliyullah Dehlevi, &ldquo;el-İntibah fi Selasil-i Evliyaullah ve Esanid-i Varisi Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rdquo; adlı kitapta ondan naklederek, İmam-ı Zaman hakkında ş&ouml;yle yazarıyor: O din ve devlet g&uuml;neşi, o millet ve devletin hidayet&ccedil;isi, o Ahmed&rsquo;in p&acirc;k K&acirc;im&rsquo;i Ebu-l Kasım Muhammed b. Hasan-il Mehdi (Allah ondan razı olsun) Ehl-i Beyt İmamlarının on ikincisidir. Annesi &uuml;mm-&uuml; velet idi <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> ve onun ismi Nergis&rsquo;ti. 255. yılın Şaban ayının ortasında Cuma akşamı g&uuml;n&uuml; d&uuml;nyaya gelmiştir. &ldquo;Şevahid-un Nubuvve&rdquo;nin rivayetine g&ouml;re 258 yılında Ramazan ayının 23&rsquo;&uuml;nde Surremenrea&rsquo;da d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	On ikinci İmam Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;le aynı k&uuml;nye ve isme sahiptir. Lakapları ise Mehdi, H&uuml;ccet, K&acirc;im, Muntazar, Sahib-uz Zaman ve Hatem-u İsna Aşer&rsquo;dir.</p>\n\n<p>\n	Sahib-uz Zaman babası İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m vefat edince beş yaşındaydı ve o yaşta İmamet makamına ulaştı. Allah Teala, Yahya b. Zekeriya&rsquo;ya &ccedil;ocuk yaşta hikmet ve keramet verdiği, İsa b. Meryem&rsquo;i k&uuml;&ccedil;&uuml;k yaşta y&uuml;ce makama ulaştırdığı gibi onu da k&uuml;&ccedil;&uuml;k yaşta İmam kıldı. Onun kemalatı ve harikulade işleri buraya sığmayacak kadar &ccedil;oktur.&rdquo; Daha sonra Muhyiddin Arabinin daha &ouml;nce naklettiğimiz s&ouml;z&uuml;n&uuml; delil olarak getiriyor.</p>\n\n<p>\n	26- Fazl b. Ruzbahan Honci-i Zende (905): Tanınmış mutaassıp bir alimdir. O, Tirmizi&rsquo;nin &ldquo;eş-Şemail&rdquo; adlı kitabına şerh yazmış ve kitabın başında ş&ouml;yle demiştir: &ldquo;Allah Teala&rsquo;ya muhta&ccedil; Fazl b. Ruzbehan Ebu-l Hayr... Aslen ensari olup, Fars beldesinin &ldquo;Honc&rdquo; b&ouml;lgesindenim. Şiraz&rsquo;da d&uuml;nyaya gelmiş ve İsfahan&rsquo;da ikamet etmekteyim.</p>\n\n<p>\n	Sehavi &ldquo;Duullah-i Mea&rdquo; kitabında, c.6, s.171&rsquo;de ş&ouml;yle yazıyor: &ldquo;O, Emiduddin-i Şirazi&rsquo;nin, Cemaluddin Erdistani&rsquo;nin ve İsfahan kadısının &ouml;ğrencilerinden idi. Kahire&rsquo;ye giderek Beytulmukaddes&rsquo;i ziyaret etti ve sonra Medine&rsquo;ye giderek bir ka&ccedil; ay orada kaldı. Medine&rsquo;de benim yanımda 887 yılında Sahih-i Buhari&rsquo;den ders aldı ve onun i&ccedil;in geniş&ccedil;e bir icazet yazdım. Daha sonra Mekke&rsquo;de de beni g&ouml;rmeye geldi. Bu yılda (897) onun Sultan Yakub&rsquo;un (Bayındırlı) sarayında katip olduğunu duydum. Evet; Şah İsmail Safevi başa gelince ka&ccedil;tı ve Kaşan&rsquo;da Maveraunnehreyn&rsquo;de vefat etti.</p>\n\n<p>\n	O, b&uuml;y&uuml;k Şii alimi Allame Hilli&rsquo;nin &ldquo;Keşf-ul Hak&rdquo; adlı kitabına &ldquo;İbtal-il Batıl&rdquo; kitabıyla reddiye yazmış, İmamiye Şiası&rsquo;nın b&uuml;t&uuml;n itikadatını eleştirmiş, anlatılmayacak bir inat ve d&uuml;şmanlıkla ret ve inkarda bulunmuştur. Şehid Kadı Nurullah Şusteri &ldquo;İhkak-ul Hak&rdquo; kitabını onun temelsiz eleştirilerini reddetmek ve cevap vermek i&ccedil;in yazmıştır. Her &uuml;&ccedil; kitap ayrı ayrı olarak Kum&rsquo;da Ayetullah Necefi Maraşi&rsquo;nin denetimi altında gerekli a&ccedil;ıklamalarla yeniden basılmıştır.</p>\n\n<p>\n	Aynı zat Vesilet-ul Hadim ilel Mahdum diye bir kitap yazarak Hz. Ali&rsquo;den Hz. Mehdi&rsquo;ye kadar on iki Ehl-i Beyt İmamının her birinin ismini ayrı ayrı zikredip onların masum olduklarını ve faziletlerini Şiir şeklinde a&ccedil;ıklamıştır.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	A&ccedil;ıklama: Fazl b. Ruzbehani&rsquo;nin o kadar ısrarıyla birlikte kitabında Muttakilerin mevlası Hz. Ali&rsquo;nin hilafet makamı ve faziletlerini Şia&rsquo;nın akidesini reddetmek i&ccedil;in onun ve soyundan gelen İmamların hakkını reddetmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir olaydır. Nasıl olur da burada onları bir bir &ouml;verek hatta vaat edilen Mehdi&rsquo;yi, Şia&rsquo;nın inancına g&ouml;re &Acirc;l-i Muhammed&rsquo;in K&acirc;im&rsquo;i Muhammed b. Hasan-il Askeri olarak tanıtıyor. Bu kutlu zatları on iki İmam, n&uuml;b&uuml;vvet ve vilayet semasının yıldızları bilen bir kimsenin onların izleyicilerine yani Şia toplumuna sırf halifelerin hilafetlerini kabul etmedikleri i&ccedil;in ni&ccedil;in bu kadar d&uuml;şmanlık beslediğini bilmiyoruz. Şia da, onun on iki İmam hakkında s&ouml;ylediklerini s&ouml;yl&uuml;yor. Onun Şiirlerini a&ccedil;ıklamaya gerek yoktur.</p>\n\n<p>\n	27- Celaluddin Muhammed Devani (908): Hicretin dokuzuncu asrının meşhur filozof ve hekimidir. B&uuml;t&uuml;n Ehl-i S&uuml;nnet uleması Celaluddin&rsquo;i kendi alimleri bilmektedirler. Onun elimizde olan kitapları, &ouml;zellikle en son ilmi eseri olan &ldquo;Şerh-u Akaid-i Azdi&rdquo; adlı kitabı da bunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; o, bu kitapta Eş&rsquo;ari mezhebini &ldquo;Kurtuluşa eren fırka&rdquo; bilmektedir.</p>\n\n<p>\n	Bununla birlikte Celaluddin, Tabakat-i Celali diye meşhur olan Hace Nesiruddin-i Tusi&rsquo;nin &ldquo;Tecrid-ul İtikad&rdquo; adlı eserine eski ve yeni haşiye gibi eserlerinde tertemiz İmamları andığı her yerde o kutlu zatları Şia&rsquo;nın andığı gibi anmaktadır.</p>\n\n<p>\n	O, &ouml;zellikle gizlice Fars&ccedil;a yaşmış olduğu &ldquo;Fezail-i İbn-i Bitrik&rdquo;e ve daha sonra benim kalemimle onun hayatına ek olarak basılan &ldquo;Nur-ul Hidaye fi İsbat-il Vilaye&rdquo; adlı eserinde, &ldquo;masumluk&rdquo;, peygamberin ve ondan sonraki &ouml;nderin masum olmasının aklen gerekliliği &ccedil;er&ccedil;evesinde bir &ouml;ns&ouml;zde geniş&ccedil;e bahsettikten sonra ş&ouml;yle yazıyor: &ldquo;Delilli &ouml;ns&ouml;zden sonra, Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih &uuml;mmetinin uleması her ne kadar Resulullah&rsquo;dan sonra &uuml;mmet arasında ilmi ve ameli meseleleri &ouml;ğretecek, dini ve d&uuml;nyevi h&uuml;k&uuml;mleri a&ccedil;ıklayacak, Resulullah&rsquo;ın dinini yayacak ve koruyacak bir İmamın gerekliliğinde ittifak etmiş olsalar da bunun kimde ger&ccedil;ekleşmesi konusunda ihtilaf etmişlerdir. Bir grup da, Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;den sonra hak halifenin Ebubekr b. Ebi Kuhafe, ondan sonra &Ouml;mer b. Hattab, ondan sonra Osman b. Affan ve ondan sonra da Ali b. Ebi Talib olduğuna inandı. Diğer bir grupsa Resulullah&rsquo;dan sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih sonra hak halifenin vasıtasız olarak Ali b. Ebitalib&rsquo;den başka kimsenin olmadığına ve ondan sonra İmam Hasan, ondan sonra İmam H&uuml;seyin, ondan sonra İmam Zeynulabidin, ondan sonra İmam Muhammed B&acirc;kır, ondan sonra İmam Cafer-i Sadık, ondan sonra Musa K&acirc;zım, sonra Ali b. Musa, sonra Muhammed Taki, sonra Ali Naki, sonra Hasan Askeri ve daha sonra da Mehdi-el Hadi-el K&acirc;im-i bil hak aleyhum&#39;us-sel&acirc;m olduğuna inandı.&rdquo;</p>\n\n<p>\n	Ve iki sayfa sonra Ali b. Ebi Talib&rsquo;in diğer halifelere nispeten &ouml;zelliğini sayarken ş&ouml;yle yazıyor: &ldquo;Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih&rsquo;ten sonra hak halifenin İmam Mehdi-el Hadi&rsquo;ye kadar Emirulm&uuml;minin Ali b. Ebi Talib aleyhi&rsquo;s-sel&acirc;m ve ondan sonra İmam Hasan, sonra İmam H&uuml;seyin&rsquo;in olduğuna yakin ettim. Onların masum olduklarını hi&ccedil; kimse inkar edemez.</p>\n\n<p>\n	Masum oldukları i&ccedil;in Resulullah&rsquo;ın halifeliğine hak kazanmış olurlar. Onlar olmaksızın, Muhammed&rsquo;in dininin bekası olan hilafetin maksadı ger&ccedil;ekleşmez. Dolayısıyla, taklitten kurtularak araştırmaya kavuştum.&rdquo;</p>\n\n<p>\n	28- Şeyh Hasan Irak&icirc; (925): Abdulvehhab Şa&rsquo;rani &ldquo;el-Levakih-ul Envar fi Tabakat-il Ahyar&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;Şeyh, Salih, abid, zahid, sahih keşif ve y&uuml;ce maneviyat sahibi Şeyh Hasan Iraki, Ratli g&ouml;l&uuml;ne bakan tepenin &uuml;zerinde defnedilmiştir. O, Mısırda yaşıyordu ve yaklaşık olarak y&uuml;z otuz yıl hayat s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Ben hocam Ebu-l Abbas Harisi ile birlikte onun yanına gidip geliyordum. Bir g&uuml;n dedi ki: &ldquo;Sana işimin başından şimdiye kadar başımdan ge&ccedil;en bir hikayeyi anlatmak istiyorum. Kendimi &ccedil;ocukluktan beri seninle arkadaşmışız gibi hissediyorum.&rdquo; &ldquo;Buyurun&rdquo; dedim. Bunun &uuml;zerine ş&ouml;yle başladı: &ldquo;Ben Dimeşk&rsquo;te bir sanatkardım. Cuma g&uuml;nlerini ayyaşlık ve şarap i&ccedil;mekle ge&ccedil;iriyordum. Bir g&uuml;n kendime gelerek &ldquo;Sen bu iş i&ccedil;in yaratılmamışsın&rdquo; dedim. Bunun &uuml;zerine arkadaşlarımdan uzaklaştım. Onlar beni takip ettilerse de izimi bulamadılar. Emevilerin merkez camisine girdiğimde birinin sandalyede oturup Mehdi hakkında sohbet ettiğini g&ouml;rd&uuml;m. O anda i&ccedil;imde Mehdi&rsquo;yi g&ouml;rme şevki uyandı. Ondan sonra ettiğim her secdede Allah Teala&rsquo;dan Mehdi&rsquo;yi g&ouml;rmeye kavuşmayı istedim.</p>\n\n<p>\n	Bir g&uuml;n, akşam namazından sonra s&uuml;nnet namaz kılarken birinin arkamda oturup elini omuzsuma koyduğunun fark ettim. O adam bana ş&ouml;yle dedi: &ldquo;Evlat! Allah senin duanı kabul buyurdu. Ne bekliyorsun? Mehdi benim.&rdquo; Bunun &uuml;zerine ben dedim ki: &ldquo;Benim evime gelir misin?&rdquo; O, &ldquo;Evet&rdquo; dedi. Daha sonra benimle birlikte evime geldi, &ldquo;Yalnız kalacağım sessiz bir yer ver bana&rdquo; dedi ve bir hafta bizimle birlikte kaldı.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	29- Şemsuddin Muhammed b. Tulu Dimeşki (953): &ldquo;el-Eimmet-il İsna Aşer&rdquo; adlı kitapta, İmam-ı Zaman&rsquo;ın hayatı b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &ldquo;H&uuml;ccet-il Mehdi Ebu-l Kasım Muhammed b. Hasan ... (Allah onlardan razı olsun) Şia&rsquo;ya g&ouml;re on ikinci İmam olup H&uuml;ccet diye meşhurdur. Şia onu İmam-ı Muntazar ve K&acirc;im-i Mehdi diye bilmektedir... O, 255 yılında, Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya gelmiştir. Babasından sonra beş yaşındaydı.&rdquo; Daha sonra ş&ouml;yle yazıyor: &ldquo;Ben g&uuml;venilir bildiklerimi &ldquo;el-Muhda ila ma Verede fil Mehdi&rdquo; adlı kitabımda kaydettim. Ben on iki İmamın hayatını sırayla anlattım. Oğulların babalarından sonra anlatılması iyi bir sıradır.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	30- İbn-i Hacer Heysemi Mekki (973): Meşhur mutaassıp bir alim olup Şia&rsquo;nın itikadının reddinde &ldquo;Sevaik-u Muhrika&rdquo; adlı bir kitap yazmıştır. O, bu kitabının başında ş&ouml;yle yazıyor: &ldquo;Bu yıl Rafızilerin Mekke&rsquo;ye fazla geldiğini g&ouml;r&uuml;yorum (O, Mekke&rsquo;nin o g&uuml;nk&uuml; alimlerinin en &ouml;nde geleniydi). Rafızi hacılarının fazla olması Ehl-i S&uuml;nnet&rsquo;in inancını sarsabileceği i&ccedil;in &ccedil;aresiz bu kitabı yazmak sorunda kaldım!&rdquo;</p>\n\n<p>\n	O, Şia toplumunun Mehd-i Muntazar ve onun gaybeti hakkındaki inancını hatalı addetmeye &ccedil;alışmasına rağmen Ehl-i Beyt İmamlarına değindiği başka bir yerde hak ve hakikat kalbine akmış, İmam Hasan Askeri&rsquo;nin hayatını anlattıktan sonra ş&ouml;yle yaşmıştır: &ldquo;O kendisinden geriye sadece Ebu-l Kasım Muhammed b. H&uuml;ccet&rsquo;i geriye bıraktı. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşındaydı. Bu yaşta Allah Teala ona hikmet verdi; o K&acirc;im-i Muntazar diye &ccedil;ağırılmaktadır.</p>\n\n<p>\n	A&ccedil;ıklama: Bu Ehl-i S&uuml;nnet alimlerinin &ccedil;oğununun d&uuml;ş&uuml;nce tarzından bir &ouml;rnektir. Ş&ouml;yle ki, Mehdi-i Muntazar ve Şia&rsquo;nın gaip İmamından s&ouml;z edilince ne yazık ki has bir taassupla onu inkar etmeye &ccedil;alışırlar. Fakat vicdanlarının feryadını dinlediklerinde vaadi verilen Mehdi&rsquo;nin ger&ccedil;ek olduğunu ve onun da İmam Hasan Askeri&rsquo;nin oğlundan başka kimsenin olmadığını anlarlar.</p>\n\n<p>\n	31- Abdulvehhab Şa&rsquo;rani (973): B&uuml;y&uuml;k arif ve meşhur alimdir. Hicri 1305&rsquo;de Mısır&rsquo;ın Ezheriyye&rsquo;de basılan meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; adlı kitabının &ouml;ns&ouml;z&uuml;nde ş&ouml;yle der: &ldquo;Şeyh-ul İslam Futuhi Hanbeli&rsquo;nin bu kitap hakkında yazmış olduğu şeylerden biri de şudur:</p>\n\n<p>\n	&ldquo;Bu kitabın manalarını k&ouml;t&uuml; d&uuml;ş&uuml;nceli d&uuml;şmandan ve yalancı inkar edenden başkası yermez. Nitekim, bunun yazarını Kur&rsquo;an ve Kur&rsquo;an bilimlerinden habersiz olan ve doğru yoldan &ccedil;ıkandan başkası hatalı addetmez ve yine kıskan&ccedil;, kinci, cahil, k&ouml;t&uuml; d&uuml;ş&uuml;nceli, sapık, s&uuml;nni muhalifi, dinsiz ve İslam toplumundan &ccedil;ıkan dışında hi&ccedil; kimse bu kitabın yazarının fazilet ve y&uuml;celiğini inkar etmez.&rdquo;</p>\n\n<p>\n	Abdulvehhab Şi&rsquo;rani, iki meşhur kitabı &ldquo;el-Yevakit vel Cevahir&rdquo; ve Tabakat-i K&uuml;bra da denilen &ldquo;Levakih-ul Envar fi Tabakat-il Ahyar&rdquo;da İmam Hasan Askeri&rsquo;nin oğlu Mehdi hakkında değerli şeyler kaydetmiştir. Onun değindiği bu noktalar bizim i&ccedil;in her a&ccedil;ıdan ilgin&ccedil; ve d&uuml;şmanı susturmak i&ccedil;in gereklidir. Onun Futuhat&rsquo;ta Muhyiddin Arabi&rsquo;den (onun elinde olan basımından) naklettiğini veya Şeyh Hasan Iraki ve Şeyh Ali Havas ve diğerlerinden naklettiklerini onların isimlerinin altında getirdik. O, &ldquo;Yevakit&rdquo;inin ikinci cildinin 65. b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazar: Allah Teala&rsquo;nın bize bildirmiş olduğu kıyametten &ouml;nceki b&uuml;t&uuml;n belirtiler doğrudur ve hepsinin kıyametten &ouml;nce ger&ccedil;ekleşmesi gerekir. Mehdi&rsquo;nin zuhuru, Deccal&rsquo;ın gelmesi, İsa&rsquo;nın aleyhi&rsquo;s-sel&acirc;m inmesi vs. gibi. Hatta eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n bile kalmamış olsa bunlar ger&ccedil;ekleşecektir...</p>\n\n<p>\n	Mehdi aleyhi&rsquo;s-sel&acirc;m İmam Hasan Askeri&rsquo;nin evlatlarındandır. O, 255 yılında Şaban ayının ortasında d&uuml;nyaya gelmiş olup hala yaşamaktadır. Allah Teala İsa b. Meryem&rsquo;i onunla bir araya getirinceye kadar da yaşayacaktır.</p>\n\n<p>\n	Buna dayanarak, Mehdi&rsquo;nin bug&uuml;n, yani 958 yılına kadar 706 yaşında olması gerekir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> &ldquo;Mısır&rsquo;daki &ldquo;Rıtli g&uuml;l&uuml;&rdquo;ne bakan &ldquo;Kevm-ur Reş&rdquo; tepesinde defnedilen Şeyh Hasan Iraki, İmam Mehdi&rsquo;nin ziyaretine gitmeye muvaffak olduğunda İmam bana ş&ouml;yle rivayet etti ve &Uuml;stad Şeyh Ali Havas (Allah onlara rahmet etsin) da ona tanıklık etti.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Şa&rsquo;rani bir sayfa sonra diyor ki: &ldquo;Mehdi&rsquo;nin zuhur edince nasıl h&uuml;kmedeceğini, nasla mı, i&ccedil;tihatla mı yoksa her ikisiyle mi soracak olursan ben ş&ouml;yle derim: Şeyh Muhyiddin&rsquo;in dediği gibi, o, Allah Teala&rsquo;nın kendisine ilham ettiği şeyi h&uuml;kmedecektir. Ş&ouml;yle ki, Allah Teala Muhammed&rsquo;in dinini ona ilham edecek ve o da onunla h&uuml;kmedecektir.</p>\n\n<p>\n	Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih bize s&ouml;ylemiştir ki, Mehdi izleyicidir, bidat koyucu değil. O, h&uuml;k&uuml;m etmede masumdur. &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;mde masum olmak yanlışlık yapmamak demektir! Ve Resulullah&rsquo;ın h&uuml;km&uuml; ise hata etmez. &ldquo;O, hevadan (kendi istek, tutku ve isteklerine g&ouml;re) konuşmaz. O (s&ouml;yledikleri), yalnızca vahyolunmakta olan bir vahiydir.&rdquo; Ve bu y&ouml;n&uuml;yle peygamber gibidir!&rdquo;</p>\n\n<p>\n	32- Ahmed b. Sinan Kirmani Dimeşki (1019): Ehl-i S&uuml;nnet&rsquo;in meşhur alimlerinden olup &ldquo;Ahbar-ud Duvel&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;Onbirinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu-l Kasım Muhammed b. Hasan-il Askeri hakkındadır. Babası &ouml;l&uuml;nce o beş yaşındaydı.</p>\n\n<p>\n	O yaşta Allah Teala ona hikmeti &ouml;ğretti. Hz. Yahya&rsquo;ya da k&uuml;&ccedil;&uuml;k yaşta bağışta bulunmuştu. O, orta boylu, g&uuml;zel y&uuml;zl&uuml;, g&uuml;zel sa&ccedil;lıdır. &Ccedil;ıkık burnu ve a&ccedil;ık alnı vardır.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	33- Abdulmelik İsami (1111): Mekke&rsquo;de ikamet eden tanınmış tarih&ccedil;ilerdendir. O, &ldquo;Sımt-ul Nucum-il Avali&rdquo; diye bilinen d&ouml;rt ciltlik tarih kitabında sırayla İmamların hayatını anlatırken ş&ouml;yle yazıyor: &ldquo;Ali b. Ebitalib&rsquo;in oğlu ... Ali Naki&rsquo;nin oğlu, Hasan Askeri&rsquo;nin oğlu İmam Muhammed Mehdi (Allah hepsinden razı olsun) 255 veya 256 yılının Şaban ayının ortasında Cuma g&uuml;n&uuml; d&uuml;nyaya geldi. Onun k&uuml;nyesi Ebu-l Kasım&rsquo;dır. Lakapları ise H&uuml;ccet, Halef-i Salih, K&acirc;im, Muntazar, Sahib-uz Zaman ve hepsinden daha meşhur olan ise Mehdi&rsquo;dir. Babası vefat ettiğinde o beş yaşındaydı. O mu&rsquo;tedil, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, ince burunlu ve geniş suratlı bir gen&ccedil;tir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	34- Şeyh Muhammed b. Ali Sebban-i Mısri (1206): 1185 yılında telif ettiği ve &ldquo;Nur-ul Ebsar-i Şeblenci&rdquo;nin haşiyesinde Mısır&rsquo;da basılmış olan &ldquo;İs&rsquo;af-ur Rağibin fi Siret-il Mustafa ve Fezail-i Ehl-i Beytih-it Tahirin&rdquo; adlı eserinde Şi&rsquo;rani&rsquo;nin &ldquo;Yevakit&rdquo; kitabındaki s&ouml;z&uuml;n&uuml; ve yine &ldquo;Levakih&rdquo;de Şeyh Hasan Iraki&rsquo;nin s&ouml;z&uuml; ve Şi&rsquo;rani&rsquo;nin &uuml;stadı Şeyh Ali Hevas&rsquo;ın tasdikini ondan naklen ve yine Muhyiddin Arabi&rsquo;nin s&ouml;z&uuml;n&uuml; Şi&rsquo;rani&rsquo;nin nakliyle on iki İmamın ismini bir bir yazmış ve İmam Mehdi&rsquo;nin aleyhi&rsquo;s-sel&acirc;m adını da &ldquo;Muhammed b. Hasan-il Askeri&rdquo; diye kaydetmiştir.</p>\n\n<p>\n	35- Şeyh Aliekber b. Esedullah b. Emirullah Mevdudi (1210): Meşhur Şeyh Mahmud Şeşti&rsquo;nin evlatlarındandır. Ali Ekber Mevdudi, Hindistan&rsquo;ın meşhur ve mutaassıp ulemasındandır. Abdulhay H&uuml;seyni &ldquo;Nazhet-ul Havatir&rdquo; adlı eserinde Hindistan ulemasının hayatında onun biyografisini geniş&ccedil;e kaleme alarak onun &ldquo;Minhac-us Sırac&rdquo; ve Şia&rsquo;ya red ve C&acirc;mi&rsquo;nin &ldquo;Nefahat-ul İns&rdquo; adlı eserine haşiye olarak yazmış olduğu &ldquo;M&uuml;kaşifat&rdquo; risalesi gibi eserlerinin olduğunu yazmıştır.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a> Mevdudi &ldquo;M&uuml;kaşifat&rdquo;ta Ali b. Sehl b. Ezher-i İsfahani&rsquo;nin hayatını anlatırken vaat edilen Mehdi&rsquo;nin varlığını kabul ederek ş&ouml;yle yazar: &ldquo;Ehl-i S&uuml;nnet alimleri, h&uuml;k&uuml;mde hata etmemenin Resulullah&rsquo;a mahsus olduğunu s&ouml;ylerler. Fakat Şeyh Muhyiddin Arabi (Allah ondan razı olsun) İmam Mehdi Mev&rsquo;ud (ceddine ve ona salat ve selam olsun) hakkındaki hadise dayanarak buna karşı &ccedil;ıkmıştır. Nitekim &ldquo;Yevakit&rdquo;in yazarı Muhyiddin&rsquo;den naklederek diyor ki: O Futuhat&rsquo;ta ş&ouml;yle diyor: &ldquo;İmam Mehdi Allah&rsquo;tan aldığı ilhamla din h&uuml;k&uuml;mlerini verecektir. Ş&ouml;yle ki, Muhammed&rsquo;in dinini ona ilham edecek ve o da emredecektir. &ldquo;Mehdi benim s&ouml;zlerimi izleyecek ve hata etmeyecektir&rdquo; hadisin de Resulullah bize, Mehdi&rsquo;nin bid&rsquo;at &ccedil;ıkaran değil izleyici olduğunu ve verdiği h&uuml;k&uuml;mde masum olduğunu bildirmek istemektedir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml;, h&uuml;k&uuml;m vermede masum olan kimse hata etmez demektir. Resulullah&rsquo;ın sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih h&uuml;km&uuml;n&uuml;n de hata etmemesinin sebebi dediği her şeyin vahiy olmasıydı. Dolayısıyla, Resulullah, Mehdi&rsquo;nin hata etmeyeceğini bildirmiş ve onu bu y&ouml;n&uuml;yle peygamberlere benzetmiş.&rdquo;</p>\n\n<p>\n	Daha sonra Mevdudi ş&ouml;yle yazıyor: &ldquo;Yevakit&rdquo;in yazarı Şeyh ve diğer Ehl-i S&uuml;nnet ve Cemaat alimlerinin s&ouml;z&uuml;n&uuml; geniş&ccedil;e nakletmiştir.&rdquo;</p>\n\n<p>\n	36- Halid Nakşibendi (1242). Hayruddin Zirikli &ldquo;A&rsquo;lam&rdquo;da ş&ouml;yle yazıyor: Ebu-l Baha Halid b. Ahmed b. H&uuml;seyin Nakşibendi&rsquo;nin Osman b. Affan&rsquo;ın evlatlarından olduğu meşhurdur. Gen&ccedil; yaşta Bağdat&rsquo;a, daha sonra Şam&rsquo;a giderek orada vefat etti. Şerh-i Akaid-i Azudi, Şerh-i Makamat-i Hariri, İsbat-i İrade-i Cuz&rsquo;i risalesi, Cela-ul Ekdar ve Fars&ccedil;a Dinvan onun eserlerindendir. Osman b. Kenani onun risalelerini &ldquo;Bağyet-ul Vacid fi Mektubat-i Mevlana Halid&rdquo; adlı kitabında toplamıştır.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Halid Nakşibendi, Irak&rsquo;ın kuzeyindeki &ldquo;Şehruz&rdquo;un K&uuml;rt ahalisindendir. O, hicretin on&uuml;&ccedil;&uuml;nc&uuml; asrının meşhur fars&ccedil;a şair ve bilginlerindendir; aynı zamanda Nakşibendi Sufilik fırkasının &ouml;nderiydi de.</p>\n\n<p>\n	Halid, Horasan&rsquo;da bulunan mukaddes İmam Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;ın t&uuml;rbesinin ve şahsiyetinin tavsifinde fars&ccedil;a okuduğu uzun kasidesinde on iki İmamın isimlerini b&uuml;y&uuml;k bir saygıyla zikretmiş, Allah Teala&rsquo;dan kendisini o kutlu zatların y&uuml;z&uuml; suyu h&uuml;rmetine bağışlamasını istemiş ve onları Allah katında şefaat&ccedil;i kılmıştır.</p>\n\n<p>\n	Halid&rsquo;in kasidesi en iyi Fars&ccedil;a kasidelerden biridir. O bu kasidesinde vaat edilen Mehdi&rsquo;yi İmam Hasan Askeri&rsquo;nin oğlu bilmiş, zuhur edip d&uuml;nyayı adaletle dolduracak olan h&uuml;k&uuml;metini teşkil edince kurtla kuzunun bir arada yaşayacağını ve yırtıcı hayvanların kuzuya annesinden daha şefkatli olacağını s&ouml;ylemiştir.</p>\n\n<p>\n	37- Mahmud b. Vahib Kızoğlu Bağdadi-i Hanefi: &ldquo;Cevheret-ul Kelam&rdquo; adlı kitapta ş&ouml;yle yazar: &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; oturum: Muhammed Mehdi&rsquo;nin (Allah ondan razı olsun) faziletleriyle ilgilidir. Muhammed b. Hasan b. Ali ... b. Ebi Talib (Allah ondan razı olsun) annesi Nergis veya Saykal isminde bir cariyedir. K&uuml;nyesi Ebu-l Kasım ve lakapları ise Mehdi, K&acirc;im, Muntazar, Sahib-uz Zaman, H&uuml;ccet&rsquo;tir. O sıcak kanlı ve g&uuml;zel bir gen&ccedil;tir. İmamiye Şia&rsquo;sına g&ouml;re o sonuncu İmamdır ve 255 yılında Samerra&rsquo;da d&uuml;nyaya gelmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	38- Şeyh S&uuml;leyman Kunduzi Hanefi Belhi (1294): &ldquo;Hace Kelan&rdquo; diye meşhur olup Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k alimlerinden ve ariflerinden biridir. O, hicri 1220 yılında d&uuml;nyaya gelmiştir. İlk &ouml;ğrenimini Belh&rsquo;de yapmış, tahsilini Buhara&rsquo;da tamamlamış ve oranın ileri gelenlerinden icazet almaya muvaffak olmuştur.</p>\n\n<p>\n	Daha sonra Afganistan ve Hindistan&rsquo;ın şehirlerini gezdi, Sufiyye&rsquo;nin ileri gelenleriyle konuştu; seyr ve s&uuml;luk makamlarını elde etti. Fıkıh ve dini ilimleri de tamamladıktan sonra vatanı &ldquo;Kunduz&rdquo;a geri d&ouml;nd&uuml;. Bir m&uuml;ddet orada ilim, edep ve dini h&uuml;k&uuml;mleri yaydı. Orada merkez camii, han ve medrese inşa etti.</p>\n\n<p>\n	Mekke-i Muazzam&rsquo;ın yakınlarında ikamet etmek istediği i&ccedil;in &ldquo;Hace Kelan&rdquo;ın oğlu, kardeşi &ldquo;Mirza Hace&rdquo;nin yerine halkı aydınlatması i&ccedil;in &ldquo;Şeyh Muhammed Salah&rdquo;ı kendi yerine bıraktı. İlmi dersler vermesi i&ccedil;in de talebelerinin &ouml;nde gelenlerinden olan, kendisinden icazetli ve faziletli alim &ldquo;Mollaavezi&rdquo; kendi yerine atadı.</p>\n\n<p>\n	B&ouml;ylece hicri 1269 yılında &uuml;&ccedil; y&uuml;z &ouml;ğrencisiyle beraber vatanından yola &ccedil;ıktı. İran&rsquo;dan ge&ccedil;erek hicri 1270&rsquo;de Bağdat&rsquo;a ulaştı. Ve orada Bağdat valisi tarafından ağırlandı; b&ouml;lgenin ilim sahipleri de onun gelişini ganimet bilerek huzurunda ilim tahsil etmeye muvaffak oldular.</p>\n\n<p>\n	Daha sonra &ldquo;Astane&rdquo; şehrine gitmek &uuml;zere yola &ccedil;ıktı. Yolu &uuml;zerinde bulunan Musul, Diyarbakır, Urfa ve Halep&rsquo;ten ge&ccedil;ti. O bu şehirlerde yaklaşık olarak &uuml;&ccedil; yıl; Konya&rsquo;da da &uuml;&ccedil; yıl altı ay kadar kaldı.</p>\n\n<p>\n	Konya&rsquo;da ikamet ettiği d&ouml;nemde Şeyh Sadreddin Konyevi&rsquo;nin t&uuml;rbesinin k&uuml;t&uuml;phanesindeki bulunan n&uuml;shalar &uuml;zerinden Şeyh Muhyiddin Arabi&rsquo;nin &ldquo;Futuhat-i Mekkiyye&rdquo;, &ldquo;Fusus&rdquo;, &ldquo;Nusus&rdquo; kitaplarından kendi elleriyle not alarak birer kopya g&ouml;t&uuml;rd&uuml;.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adındaki eseri, kısa ve geniş hayatıyla birlikte Şii, S&uuml;nni ve yabancı kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	&ldquo;De ki: Ben buna karşılık, yakınlarımı sevmekten başka sizden bir &uuml;cret istemiyorum.&rdquo; ayeti m&uuml;nasebetiyle yazarın, Resulullah&rsquo;ın Ehl-i Beyti&rsquo;ne karşı muhabbet ve sevgi besleme kaynağı diye adlandırdığı değerli eseri &ldquo;Yenabi-ul Mevedde&rdquo; a&ccedil;ık&ccedil;a yazarı Şeyh S&uuml;leyman Hanefi&rsquo;nin derin araştırmasını, fazilet, ilim, ihlas ve imanını sergilemektedir.</p>\n\n<p>\n	&ldquo;Yenabi-ul Mevedde&rdquo; adından da anlaşıldığı gibi Şeyh S&uuml;leyman&rsquo;ın Ehl-i S&uuml;nnet kaynaklarından naklettiği tertemiz ve masum Ehl-i Beyt&rsquo;in faziletlerini kapsamaktadır.</p>\n\n<p>\n	O, bu kitapta g&uuml;n&uuml;m&uuml;zde &ouml;rnekleri bulunmayan veya &ccedil;ok az bulunan ve isimlerini sadece fihristlerde g&ouml;rd&uuml;ğ&uuml;m&uuml;z kitaplardan s&ouml;z etmektedir.</p>\n\n<p>\n	O, bu değerli eserin yazımında Osmanlı devletindeki Kostantiniyye (İstanbul&rsquo;un) ve diğer şehirlerin zengin ve değerli k&uuml;t&uuml;phanelerinden yararlanmıştır.</p>\n\n<p>\n	Yazarın bu kitapta tertemiz İmamlar ve &ouml;zellikle Emir-&uuml;l M&uuml;&rsquo;minin Ali aleyhi&rsquo;s-sel&acirc;m&rsquo;ın faziletleri hakkında naklettikleri eğer eşsiz olmasa da kesinlikle benzeri az bulunur.</p>\n\n<p>\n	Yenabi-ul Mevedde y&uuml;z b&ouml;l&uuml;mden oluşmuştur. Yazar, bu kitapta Mehdi hakkında on ikinci İmam ve İmam Hasan Askeri aleyhi&rsquo;s-sel&acirc;m&rsquo;ın oğlu olarak bir ka&ccedil; b&ouml;l&uuml;mde bahsetmektedir.</p>\n\n<p>\n	Şeyh S&uuml;leyman bu b&ouml;l&uuml;mlerde İmam-ı Zaman konusu &uuml;zerinde durarak, bu konudaki hadisleri ve Ehl-i S&uuml;nnet ulemasının şairlerinin itiraflarını nakletmiştir. Mesela, 72. b&ouml;l&uuml;m&uuml;n sonunda ş&ouml;yle yazıyor: &ldquo;K&acirc;im&rsquo;in hicri 255 yılında, Şaban ayının on beşinci gecesinde Samerra&rsquo;da d&uuml;nyaya geldiği g&uuml;venilir bilginlerce kesindir.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	86. b&ouml;l&uuml;m&uuml;n sonunda ise ş&ouml;yle yazıyor: &ldquo;B&uuml;y&uuml;k alimlerin şeyhi Ahmed C&acirc;mi, Attar-i Nişaburi, Şemsuddin Tebrizi, Celaluddin Rumi, Seyyid Nimetullah Veli, Seyyid Nesimi ve diğerleri (ki hepsi S&uuml;nni&rsquo;dir) Şiirlerinde Ehl-i Beyt&rsquo;ten (Allah onlardan razı olsun) &ouml;vg&uuml;yle s&ouml;z etmişler ve sonunda Mehdi ile bitirmişlerdir. Bu da Mehdi&rsquo;nin d&uuml;nyaya geldiğini g&ouml;stermektedir. Bu ariflerin eserlerini araştıranlar bu meselenin &ccedil;ok a&ccedil;ık olduğunu g&ouml;r&uuml;rler.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	39- Kadı Behl&uuml;l Behcet Efendi Zengezuri (1350): &ldquo;&Acirc;l-i Beyt Tarihinde Teşrih ve Muhakeme&rdquo; adlı kitabında ş&ouml;yle yazar: &ldquo;On ikinci İmam Sahib-ul Asr ve Zaman-il K&acirc;im-il Mehdi Ebu-l Kasım Muhammed... iki kez gaybet etmiştir. Bunlardan biri Gaybet-i K&uuml;bra (b&uuml;y&uuml;k gaybet)dır. İmam aleyhi&rsquo;s-sel&acirc;m şimdiye kadar hayattadır ve Allah Teala kendisine izin verince zuhur ederek yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır...&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	40- Muhammed Mubin-i Hindi (hicri 1327 yılından &ouml;nce yaşıyordu): &ldquo;Vesilet-un Necat&rdquo; adlı kitabında g&ouml;zlerden kayıp olan İmam-ı Zaman&rsquo;dan geniş&ccedil;e s&ouml;z etmiştir. Ulemanın g&ouml;r&uuml;ş birliğiyle &ldquo;Keşf-ul Gumme&rdquo;den ş&ouml;yle nakleder: O, Samerra&rsquo;da d&uuml;nyaya gelmiştir. Resulullah sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ile aynı isim ve k&uuml;nyeyi taşır. Lakapları Mehdi, K&acirc;im, Muntazar ve H&uuml;ccet&rsquo;tir.&rdquo; Bu a&ccedil;ıklamadan sonra ş&ouml;yle yazar: Gaip İmam hakkında rivayetler &ccedil;oktur. Muhaddisler hi&ccedil; birini bırakmaksızın bu rivayetleri kendi kitaplarında nakletmişlerdir.</p>\n\n<p>\n	Onlardan biri &ldquo;Numani&rdquo; diye meşhur olan Şeyh İmam Cemaluddin Ebu Abdullah Muhammed b. İbrahim, Mehdi hakkındaki hadisleri a&ccedil;ıklayarak &ldquo;Mela-ul Gaybe fi Tul-il Gaybe&rdquo; adındaki kitabında kaydetmiştir. Yine Hafız Ebu Naim, Mehdi hakkında kırk hadis nakletmiştir. Şeyh Ebu Abdullah Genci Şafii de bu hususta &ldquo;el-Beyan fi Ahbar-i Sahib-uz Zaman&rdquo; isminde bir kitap yazmıştır.</p>\n\n<p>\n	İbn-i Haşab da &ldquo;Mevalid-u Ehl-i Beyt&rdquo; adlı kitabında kendi senediyle Ali b. Musa-er Rıza aleyhi&rsquo;s-sel&acirc;m&rsquo;dan ş&ouml;yle rivayet etmiştir: Halef-i Salih, Ebu Muhammed Hasan b. Ali&rsquo;nin evlatlarından olup Sahib-uz Zaman K&acirc;im-i Mehdi&rsquo;dir.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kısa bir a&ccedil;ıklama: G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ehl-i S&uuml;nnet ulemasından taassuptan uzak, ger&ccedil;ek&ccedil;i ve objektif olarak Mehdilik meselesine bakanlar İslam&rsquo;daki Mehdi&rsquo;nin İmamiyye Şiasındaki Muhammed b. Hasan Askeri&rsquo;den, başkası olmadığını dile getirmişler.</p>\n\n<p>\n	Acaba, Resulullah, &ldquo;O benim evlatlarımdandır, Ali ile Fatıma&rsquo;nın soyunda ve H&uuml;seyn&rsquo;in evlatlarındandır&rdquo; diye buyurmamış mıdır? Ehl-i S&uuml;nnet uleması onun, İmam Hasan Askeri&rsquo;ye kadar babalarının her birini kendi asrının en iyi şahsiyeti ve n&uuml;b&uuml;vvet ağacının dalları olarak tanımamışlar mıdır? O halde Muhammed b. Hasan Askeri kimdir? Onlar sadece, &ldquo;O yaşadığı halde ni&ccedil;in bizim g&ouml;zlerimizden gizlidir?&rdquo; diye bu hakikati inkar edebilirler mi? Bu ger&ccedil;eği kabul etmeyenler, hadislerde Peygamber&rsquo;den sonra gelmeleri bildirilen on iki İmamın kimler oldukları hususunda b&uuml;y&uuml;k &ccedil;elişkilere d&uuml;şerler.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İbn-i Ebi Selc&rsquo;in, Mevalid-&uuml;l Eimme kitabı. Şeyh Mufid&rsquo;in Gaybet ve Ravendi&rsquo;nin Nevadir adlı kitaplarıyla birlikte 1370&rsquo;de Necef&rsquo;te basılmıştır.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Keşf-ul Estar, s. 27.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Yenabi-ul Meveddet, s. 472.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Necm-us Sakib, s. 119 -İslamiyye basımı-.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Keşf-ul Estar, s. 61-62.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Vefayat-ul A&rsquo;yan, c. 3, s. 316.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; el-Yevakit vel Cevahir, c. 2, s. 145. Basım: Mısır el-Ezher (1307).</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Yenabi-ul Mevedde, s. 474.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tezkiret-ul Havass-il Eimme, s. 383-384.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>-&nbsp; Kifayet-ut Talib, s. 312.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bu bilginin delilini, &ldquo;İmam-ı Zaman&rsquo;ın uzun &ouml;mr&uuml;&rdquo; b&ouml;l&uuml;m&uuml;nde g&ouml;receğiz.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Şeyh S&uuml;leyman Kunduzi, Yenabi-ul Meveddet, s. 473.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Biz kutub ve abdallara inanmıyoruz. Biz İmam-ı Zaman&rsquo;ın d&uuml;nyaya gelip h&acirc;len yaşamakta olan Muhammed b. Hasan-il Askeri olduğuna inanmaktayız. Dolayısıyla Alauddevle&rsquo;nin diğer s&ouml;zleri kendisine kalsın.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>-&nbsp; Ser&ccedil;eşme-i Tasavvuf der İran -Said Nefisi&rsquo;nin eseri- s. 216.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Keşf-ul Estar, s.215.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Keşf-ul Estar, s. 26.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- İlzam-un Nasib, s. 100.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Keşf-ul Estar, s. 10.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Keşf-ul Estar, s. 45; Yenabi-ul Mevedde, s. 401&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Keşf-ul Estar, s. 216.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Uuml;mm-&uuml; Velet: Kocasından &ccedil;ocuğu olan cariyeye denir.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Keşf-ul Estar, s. 40.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- el-Vakih-il Envar -Mısır basımı-, c. 2, s. 139.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- el-Eimmet-il İsma Aşer, s. 117. Bu kitap Hicri 1377&rsquo;de d&uuml;nyanın meşhur kitap tanıyanı Doktor Selahuddin-i Muncid&rsquo;in ilmi &ouml;ns&ouml;z&uuml;yle basılmıştır.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- - Bu s&ouml;z&uuml; Şeyh Hasan Iraki&rsquo;nin tarihinden &uuml;&ccedil; yıl &ouml;nce Şe&rsquo;rani&rsquo;den nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Bunun, Ehl-i S&uuml;nnet&rsquo;in b&uuml;y&uuml;k ve meşhur bir bilgininin s&ouml;ylediğine dikkat etmek gerekir.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Ahbar-ud Duvel, s. 117 -Hicri 1382 basımı-.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- c. 4, s. 138.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- c. 7, s. 327. Onu Attardey kaydetmiştir.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- el-A&rsquo;lam, c. 2, s. 334.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Cevheret-ul Kelam, s. 157.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Yenabi-ul Mevedde, s. 452.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Yenabi-ul Mevedde, s. 472.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- &Uuml;&ccedil;&uuml;nc&uuml; baskı, -Fars&ccedil;a terc&uuml;mesi-, s. 139.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Vesilet-un Necat -Leknehu&rsquo;da G&uuml;lşen-i Feyz basımı- s. 420.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Mehdi\'nin Dünyaya Geldiğini İtiraf Eden Ehl-i Sünnet Âlimleri','','publish','closed','open','','imam-mehdinin-dunyaya-geldigini-itiraf-eden-ehl-i-sunnet-alimleri','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2909',0,'post','',0),(2910,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 align=\"right\">\n	Ayetullah Cafer Subhani</h5>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak sadece M&uuml;sl&uuml;manlara &ouml;zg&uuml; bir inan&ccedil; mıdır yoksa diğer milletler de buna inanmakta mıdır? Her iki halde de vaad edilmiş ıslahat&ccedil;ının İslami hadislerdeki &ouml;zellikleri nelerdir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap</em></p>\n\n<p>\n	Evrensel bir ıslahat&ccedil;ının varlığına inanmak, Kur&rsquo;ani bir k&ouml;ke sahip olan ve İslami hadislerde m&uuml;tevatir derecesine ulaşan İslami asil bir inan&ccedil; olmakla birlikte diğer milletler de kendi kitaplarında yer aldığı esasınca buna inanmaktadır. Hatta toplumsal muhasebeler esasınca materyalistler bile b&ouml;yle bir devrime ve &ccedil;ok boyutlu tekam&uuml;le inanmak zorundadır. Zira tek boyutlu maddi bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l olamaz.</p>\n\n<p>\n	D&uuml;nyanın diğer milletleri de evrensel b&uuml;y&uuml;k bir ıslahat&ccedil;ının varlığına ve insani toplumun &ccedil;ok boyutlu tekam&uuml;l&uuml;ne inanmaktadır. B&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; fesat kapladıktan sonra yeniden bahar r&uuml;zgarları esecek, yağmurlar yağacak, g&uuml;neş doğacak, kara toprak g&uuml;l ve bitkiler yetiştirecek, &ccedil;&ouml;l ve sahralar, yeşilliğe d&ouml;n&uuml;şecektir.</p>\n\n<p>\n	B&uuml;t&uuml;n d&uuml;nya milletlerinin inancına g&ouml;re gece zulmeti, bir m&uuml;ddet b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kaplayacak ama g&uuml;neşin g&uuml;&ccedil;l&uuml; pen&ccedil;esi ufukların bağrını yararak y&uuml;z&uuml;n&uuml; g&ouml;sterecek ve altın ışıklarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne dağıtacaktır.</p>\n\n<p>\n	Bu ger&ccedil;ek, tabiat alemine ve bitkilere &ouml;zg&uuml; bir ilke değildir. B&uuml;t&uuml;n bir varlık alemi bu esas &uuml;zere yaratılmıştır. Her karanlığın sonunda bir aydınlık vardır ger&ccedil;eği evrensel bir t&uuml;mel kanundur. Her yıkımdan sonra bir bayındırlığın ve her d&uuml;zensizlikten sonra bir d&uuml;zenin, her baskıdan sonra bir &ouml;zg&uuml;rl&uuml;ğ&uuml;n v&uuml;cuda geleceğini belirtmektedir. Bu t&uuml;mel ve evrensel ilkeyi tarihi tecr&uuml;beler de teyit etmektedir.</p>\n\n<p>\n	Bu esas &uuml;zere evrensel islahat&ccedil;ı, adalet m&uuml;nadisi, eşitlik taraftarı ve temizlik abidesi İmam-i Zaman&rsquo;ın (Hz. Mehdi&rsquo;nin) beşeri toplumları zul&uuml;m ve baskı kapladıktan sonraki varlığını ve kıyamını tekam&uuml;l&uuml;n genel kanunu olarak kabul etmek gerekir; aykırı bir durum olarak değil.</p>\n\n<p>\n	Evrensel ıslahat&ccedil;ı meselesi Şiilere &ouml;zg&uuml; bir inan&ccedil; değildir. Sadece Şiiler b&ouml;yle bir kıyamın beklentisi i&ccedil;inde bulunmamaktadırlar. Bu b&uuml;t&uuml;n d&uuml;nyanın g&ouml;r&uuml;ş birliği i&ccedil;inde olduğu bir hakikattir.</p>\n\n<p>\n	Elbette vaad edilmiş ıslahat&ccedil;ının g&ouml;r&uuml;şleri hakkında dakik bir bilgiye sahip olmak, sadece semavi kitaplar ve ger&ccedil;ek İslami hadisler yoluyla m&uuml;mk&uuml;nd&uuml;r. Ama ahir zaman olarak adlandırılan bir zamanda b&ouml;yle bir ıslahat&ccedil;ının zuhuruna ve varlığına inanmak, akıl ve diğer toplumsal muhasebeler &uuml;zere de m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir. Akıl bu &ccedil;ok boyutlu tekam&uuml;l hakkında şu delili g&ouml;zler &ouml;n&uuml;ne sermektedir:</p>\n\n<p>\n	İnsanlık toplumu ortaya &ccedil;ıktığı g&uuml;nden beri her g&uuml;n sanayi, ilim, ev, besin ve giyim gibi hayati meselelerde g&ouml;z alıcı bir ilerleme kaydetmektedir. İnsani toplum b&ouml;ylesine derin bir değişiklik, i&ccedil;inde bulunmaktadır. Maddi işler ve hayati hususlarda g&ouml;z alıcı bir ilerleme kaydedilmiş ve sorunlar halledilmiştir. Ama tek boyutlu maddi bir tekam&uuml;l&uuml;, tekam&uuml;l olarak adlandırmak m&uuml;mk&uuml;n m&uuml;d&uuml;r yoksa b&ouml;ylesine tek boyutlu bir sı&ccedil;rama toplumun yok olması mı demektir?</p>\n\n<p>\n	Bir varlığın, canlının ve toplumun ger&ccedil;ek tekam&uuml;l&uuml;, &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmesidir. G&ouml;zlerini d&uuml;nyaya a&ccedil;an ve yavaş yavaş gelişen bir &ccedil;ocuk, b&uuml;t&uuml;n organlarıyla gelişmelidir. Ama eğer sadece bir organı gelişir ve diğer organları olduğu yerde kalacak olursa, ş&uuml;phesiz ters bir sonu&ccedil; doğuracaktır.</p>\n\n<p>\n	Bu a&ccedil;ıdan sanayi, teknik ve diğer maddi gelişimleri toplumun manevi ve ruhi gelişiminin başlangıcı saymak gerekir. Bu tekam&uuml;l&uuml;n yanı sıra maneviyat, fazilet ve takvanın gelişimi hususunda da bir sı&ccedil;rama ger&ccedil;ekleştirilmeli ve insani toplum b&uuml;t&uuml;n anlamıyla ideal hale gelmelidir.</p>\n\n<p>\n	Bu mantık, maddeci ve Allah&rsquo;tan uzak bir insanın mantığına da aykırı değildir. B&ouml;yle bir kimse de dindar insanların semavi kitaplar ve m&uuml;tevatir hadisler yoluyla ulaştığı ger&ccedil;eklere ulaşabilir. Ama şunu g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir ki ayrıcalık esasına dayanan ve sadece maddi işlerde sı&ccedil;ramayı &ouml;ng&ouml;ren bir tekam&uuml;l doğru ve faydalı bir tekam&uuml;l değildir. Birey veya toplum &ccedil;ok boyutlu bir tekam&uuml;l i&ccedil;ine girmedik&ccedil;e hi&ccedil;bir toplum mutlu olamaz.</p>\n\n<p>\n	Eğer maddeci insan bu yolla evrensel bir ıslahat&ccedil;ının varlığına inanacak olursa, semavi kitaplara ve dinlere uyan kimseler, maddecilerden &ouml;nce, b&ouml;yle bir islahat&ccedil;ının varlığına inanmak durumundadır. Zira akıl ve zekanın yanı sıra onların semavi kitapları da b&ouml;yle bir sı&ccedil;ramanın ve b&uuml;t&uuml;n işlerde derin devrimin varlığını a&ccedil;ık&ccedil;a belirtmektedir.</p>\n\n<p>\n	Eski İran kitaplarında ve b&uuml;t&uuml;n tahriflere rağmen İncil ve Tevrat&rsquo;ta evrensel ıslahat&ccedil;ının varlığı a&ccedil;ık bir şekilde s&ouml;z konusu edilmiştir. Biz &ouml;zet olsun diye hepsini nakletmekten sakınıyor, sadece Davud&rsquo;un Zebur&rsquo;undan birka&ccedil; &ouml;rnek aktarmakla yetiniyoruz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Zebur&rsquo;da Evrensel Islahat&ccedil;ı</em></p>\n\n<p>\n	B&ouml;yle t&uuml;m boyutlu bir devrim ve sı&ccedil;ramanın varlığını ispat eden en a&ccedil;ık ayet şudur: &ldquo;Ş&uuml;phesiz biz Zikir&#39;den (Tevrat&rsquo;tan) sonra Zebur&#39;da da, <strong>&laquo;Hi&ccedil; ş&uuml;phesiz yery&uuml;z&uuml;ne salih kullarım varis olacaktır&raquo; diye yazdık.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Zebur&rsquo;da ise ş&ouml;yle yer almıştır: &ldquo;Hz. Davud peygamberin mezamirinin ilk mezmurunda Allah-u Teala Davud&rsquo;a k&ouml;t&uuml;lerin &ccedil;okluğundan korkmamasını tavsiye etmektedir. Zira sonunda onların t&uuml;m&uuml; yok olacaktır. Kendini &uuml;zme. Aksi taktirde bu g&uuml;naha sebep olacaktır. Zira k&ouml;t&uuml;ler yok olacak, ama Allah&rsquo;ı bekleyenler yery&uuml;z&uuml;ne varis olacaktır.</p>\n\n<p>\n	Hilim sahibi kimseler yery&uuml;z&uuml;ne varis olacak ve esenliğin &ccedil;okluğundan lezzet alacaklardır. Allah Salihleri teyit edecektir. Allah salihlerin g&uuml;nlerini bilmekte ve miraslarını ebedi kılmaktadır.</p>\n\n<p>\n	Allah&rsquo;tan bereket bulanlar yery&uuml;z&uuml;ne varis olacak ve Allah&rsquo;ın lanet ettiği kimseler yok olacaktır.</p>\n\n<p>\n	Salihler, yery&uuml;z&uuml;ne varis olacak ve yery&uuml;z&uuml;nde ebedi olarak kalacaklardır.</p>\n\n<p>\n	Sonu&ccedil;ta k&ouml;t&uuml;ler yok olacak ve Allah Salihleri kurtuluşa erdirecektir.</p>\n\n<p>\n	Allah&rsquo;ı bekle ve yolunu g&ouml;zet ki seni yery&uuml;z&uuml;ne varis kılsın.&rdquo;</p>\n\n<p>\n	Son Peygamber&rsquo;den (s.a.a) s&ouml;z eden kırk beşinci Mezmur&rsquo;da ise son olarak ş&ouml;yle buyurmaktadır: &ldquo;Babaların yerine &ccedil;ocukların olacaktır. Seni b&uuml;t&uuml;n yery&uuml;z&uuml;ne hakim kılacağım. Senin adını b&uuml;t&uuml;n k&ouml;ylerde anacağım. B&ouml;ylece kavimler seni Ahmet olarak anacak.&rdquo;</p>\n\n<p>\n	Hakeza 96. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;Kavimleri &ouml;l&ccedil;&uuml;yle yargılayacaktır. G&ouml;k y&uuml;z&uuml; sevinecek, yery&uuml;z&uuml; mutluluğa boğulacaktır. Denizler ve periler g&uuml;rleyecektir, &ccedil;&ouml;ller ve &ccedil;&ouml;lde olan her şey sevince boğulacaktır. B&uuml;t&uuml;n ağa&ccedil;lar, Allah&rsquo;ın huzurunda ormanlaşacaktır. Zira o gelecek ve evrene h&uuml;kmetmek i&ccedil;in gelecektir.&rdquo;</p>\n\n<p>\n	Hakeza 97. Mezmur&rsquo;da ş&ouml;yle yer almıştır: &ldquo;G&ouml;kler, onun adaletini ilan edecek, b&uuml;t&uuml;n kavimler, onun celalini g&ouml;recek, yontulmuş putlara tapanlar utanacaktır.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a ş&uuml;k&uuml;rler olsun ki, tahrif elleri Zebur&rsquo;un metninin bu b&ouml;l&uuml;m&uuml;n&uuml; tahrif edememiştir. Ş&uuml;phesiz tarih boyunca Salih h&uuml;k&uuml;metler iş başına ge&ccedil;miştir. Ama b&uuml;t&uuml;n yery&uuml;z&uuml;ne h&uuml;kmeden ve b&uuml;t&uuml;n imanlı, takva ve iffete b&uuml;r&uuml;yen bir h&uuml;k&uuml;met g&ouml;r&uuml;lmemiştir. Bu a&ccedil;ıdan Zebur ve Kur&rsquo;an&rsquo;a inananlar, b&uuml;t&uuml;n d&uuml;nyada h&uuml;kmedecek olan Salih bir devletin doğuşunu beklemektedir.</p>\n\n<p>\n	İslami hadislerde de bu evrensel ıslahat&ccedil;ı Mehdi, Sahib&rsquo;ul-Asr ve&rsquo;z-Zaman&hellip; olarak adlandırılmıştır. Hi&ccedil;bir konuda Hz. Mehdi (a.s) hakkında nakledilen hadisler kadar hadis mevcut değildir. Bu hadisler, İmam&rsquo;ın (a.s) &ouml;zelliklerini a&ccedil;ıklamakta ve yalan yere Mehdilik iddiasında bulunanların her t&uuml;rl&uuml; oyunlarını ifşa etmektedir. S&uuml;nni ve Şii b&uuml;t&uuml;n İslam muhaddislerinin naklettiği bu rivayetler ışığında, Mehdi-i Sudani, Gulam Ahmed Kadyani ve Ali Muhammed Bab gibi yalancıların iddialarının boş olduğu ortaya &ccedil;ıkmaktadır. Şimdi vaad edilen kurtarıcının &ouml;zelliklerinin yer aldığı rivayetlerin fihristini, hadislerin sayısını zikrederek aktaralım:</p>\n\n<p>\n	1-Hz. Mehdi&rsquo;nin zuhurunu m&uuml;jdeleyen rivayetler 657 tanedir.</p>\n\n<p>\n	2-Hz. Mehdi&rsquo;nin Peygamber&rsquo;in Ehl-I Beyt&rsquo;inden olduğunu bildiren rivayetler 389 tanedir.</p>\n\n<p>\n	3-Hz. Mehdi&rsquo;nin Ali&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 214 tanedir.</p>\n\n<p>\n	4-Hz. Mehdi&rsquo;nin Fatıma&rsquo;nın (a.s) evlatlarından olduğunu bildiren rivayetler, 192 tanedir.</p>\n\n<p>\n	5-Hz. Mehdi&rsquo;nin H&uuml;seyin b. Ali&rsquo;nin (a.s) dokuzuncu evladı olduğunu bildiren rivayetler, 148 tanedir.</p>\n\n<p>\n	6-Hz. Mehdi&rsquo;nin, İmam Zeyn&rsquo;&uuml;l-Abidin&rsquo;in (a.s) evlatlarından olduğunu bildiren rivayetler, 185 tanedir.</p>\n\n<p>\n	7-Hz. Mehdi&rsquo;nin, İmam Askeri&rsquo;nin (a.s) evlatlarından olduğunu bildiren rivayetler, 146 tanedir.</p>\n\n<p>\n	8-İmam Hasan Askeri&rsquo;nin (a.s) ejdadını beyan eden rivayetler 147 tanedir.</p>\n\n<p>\n	9-Hz. Mehdi&rsquo;nin d&uuml;nyayı adaletle dolduracağını bildiren rivayetler, 132 tanedir.</p>\n\n<p>\n	10-Hz. Mehdi&rsquo;nin uzun bir s&uuml;re gaybete &ccedil;ekileceğini bildiren rivayetler, 91 tanedir.</p>\n\n<p>\n	11-Hz. Mehdi&rsquo;nin uzun bir &ouml;mre sahip olduğunu bildiren rivayetler, 318 tanedir.</p>\n\n<p>\n	12-İslam dininin Hz. Mehdi (a.s) vesilesiyle evrensel bir din haline geleceğini bildiren rivayetler, 47 tanedir.</p>\n\n<p>\n	13-On ikinci imamın son imam olduğunu bildiren rivayetler, 136 tanedir.</p>\n\n<p>\n	14-Hz. Mehdi&rsquo;nin doğumu ile ilgili rivayetler, 214 tanedir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu hadis ve rivayetler, asil İslami kitaplarda nakledilmiş ve bu konuyu kesin ve a&ccedil;ık bir şekilde g&ouml;zler &ouml;n&uuml;ne sermiştir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porseşha ve Pasuhha, Ayetullah Cafer Subhani, s. 236-242</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Enbiya suresi, 105. ayet</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Bu rakamlar, Munteheb&rsquo;ul-Efer adlı kitaptan alınmıştır.</p>\n	</div>\n</div>','İmam-i Zaman (İmam Mehdi) ve Semavi Kitaplar','','publish','closed','open','','imam-i-zaman-imam-mehdi-ve-semavi-kitaplar','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2910',0,'post','',0),(2911,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. İmam <strong>Mehdi</strong> (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam <strong>Mehdi </strong>(a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan </em>(başka bir hadiste ise)<em> -Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; &quot;Ayette ge&ccedil;en &lsquo;imamlar&#39;dan maksat, her asrın imamıdır.&quot; buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&#39;&uuml;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; b&ouml;yle bir şeyi d&uuml;ş&uuml;nmek k&uuml;f&uuml;r ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşr olmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>, <em>&quot;Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da <strong>Kaim</strong>&#39;dir.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. <strong>Mehdi</strong> (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. <strong>Mehdi </strong>(a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	1- <em>&quot;<strong>Mehdi</strong>&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	2- <em>&quot;...<strong>Mehdi</strong>&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Evet, <strong>Mehdi&#39;</strong>yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong>&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. İşte bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ala&uuml;ddin Muttak&icirc; Hind&icirc;, bu hadisi naklettikten sonra, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine de değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, <strong>Mehdi</strong>&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur; &ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz.<strong> Mehdi</strong> (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. <strong>Mehdi</strong> (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k alimi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen alimlerinden olan Ali Muhammed Ali Dahil&#39;in yazdığı <em>el-İmam&#39;ul-Mehdi</em> kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz.<strong> Mehdi</strong> (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz.<strong> Mehdi</strong> (a.s) hakkında gelen hadisler &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vadedilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan <strong>Mehdi</strong> inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	&Ouml;rneğin; Hz. <strong>Mehdi </strong>(a.s)&#39;ın doğmundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vadedilen İmam <strong>Mehdi</strong> (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki, zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, rengarenk olaylarla doludur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim ağlamam o dokuz yiğit i&ccedil;indir ki, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar, hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine ağlamam o altı yiğit i&ccedil;indir ki, hi&ccedil; kimse onlara ulaşamaz; Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sonra benim ağlamam, onların en hayırlısı, yani efendileri i&ccedil;indir; ki onları hatırlamak benim dertlerimi coşturmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer birisi size ulaşanlardan dolayı sevinir, yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z; benim de sizi savunmaya g&uuml;c&uuml;m yoktur. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Peki ne zaman hak sizde ayağa kalkacak, ne zaman ikinci <strong>Mehdi</strong>&#39;niz kıyam edecektir?&quot;</em> <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın medhinde okuduğu şiirinde s&ouml;z&uuml; İmam <strong>Mehdi</strong> (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot; </em></p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk, gecenin parlak yıldızı gibi tulu edecek? </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek; yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi; eğer onların &ouml;m&uuml;rleri kadar yaşasa da &ouml;l&uuml;m ona gelip &ccedil;atmayacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır; ki onun en hayırlı yaranından olayım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunu bize ravilerden bir grup haber vermiş; onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Babalarınızın getirdiği kanunları nakleden hak ravileri bunu sizden bize bildirmiş; ş&uuml;phesiz onlar, en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam <strong>Mehdi</strong> (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vadedilen <strong>Mehdi</strong> (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bizdendir se&ccedil;ilmiş Mustafa, bizdendir <strong>Mehdi</strong>.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah bizimle tanınır, hak bizimle ayakta durur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;</em> <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vadedilen <strong>Mehdi</strong> olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi Hakim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in <strong>Mehdi</strong> olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik; doğrusu ben hi&ccedil; ağaca asılan bir <strong>Mehdi</strong>&#39;yi g&ouml;rmemiştim.&quot; </em></p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri <strong>Mehdi</strong> inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, <strong>Mehdi</strong> inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam <strong>Mehdi&#39;</strong>nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173) <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam <strong>Mehdi </strong>(a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r, b&uuml;t&uuml;n mahluklara h&uuml;ccettir; hani buyurdunuz ya:</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalben arzuladığım veliyy-i emir ve <strong>Kaim&#39;</strong>in bir gaybet d&ouml;nemi olacak; ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bir m&uuml;ddet gaybet perdesi ardında kalacak, sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;</em> <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vadedilen <strong>Mehdi</strong>&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve; &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin <em>&quot;Gadiriyye&quot;</em> ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam <strong>Mehdi</strong> (a.s) da dahil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar; oysa ki bu isim, en g&uuml;zel ismimdir benim. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onun o iki oğluna ki, birini zehir ile yok ettiler, diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra abit, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan Bakır&#39;ul-Ulum&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abit Cevad&#39;a.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>İki Asker&icirc;&#39;ye ve Kaimleri olan <strong>Mehdi</strong>&#39;ye; ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak; sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki, yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer onların gazabı cehennem ateşinde gizlenirse, artık cehennem ateşini alevlenen odundan b&icirc;-niyaz eder.&quot;</em> <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysa ki, şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam <strong>Mehdi</strong>, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bil&acirc;hare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi dar ağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, <em>&quot;Taiyye&quot;</em> kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam <strong>Mehdi</strong>&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş; vahiy evi yıkılmaya y&uuml;z tutmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır. Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Rabbim! Yakinimde basiretimi artır; ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onların servetinin başkaları arasında paylaşıldığını, onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ziyad&#39;ın kızları kasırlarda koruma altındayken, Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak. </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı, </em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki, o gelecek olanın gelmesi uzak değildir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz; kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;</em> <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam <strong>Mehdi</strong> (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruh&#39;ul-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan &ccedil;ıkacağını ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu <strong>H&uuml;ccet-i</strong> <strong>Kaim</strong> imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	<em>&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size me&#39;nustur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;</em> <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın aşıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur; o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r, ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır; benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam <strong>Mehdi</strong> de dahil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam <strong>Mehdi</strong> inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam <strong>Mehdi</strong>&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ebu Muhammed, Hasan&#39;&uuml;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Hak ve uzun olan iki gaybet sahibidir ki, Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam <strong>Mehdi</strong> (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; Deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan <strong>Mehdi</strong>&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	<em>&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin, bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki, onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz, sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız, aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</em></p>\n\n<p style=\"margin-left:28.35pt;\">\n	<em>Belki de onların gizlide bir intikam alanı var ki, size galip gelecek; bilin ki, her zaman sabah gecenin ardından gelir.&quot;</em> <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;<strong>Kaim-i &Acirc;l-i Muhammed</strong>&quot; ve &quot;<strong>Mehdi-i Muntazar</strong>&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz.<strong> Mehdi</strong> (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz.<strong> Mehdi</strong> (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bazılarının Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının <strong>İmam Mehdi</strong> (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;<strong>Mehdi</strong>&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz.<strong> Mehdi</strong>&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. <strong>Mehdi</strong>&#39;yi bekleyişinden su-i istifade ederek kendisini vadedilen <strong>&quot;Mehdi&quot;</strong> olarak lanse etmeye &ccedil;alışıyordu. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam <strong>Mehdi </strong>(a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt alimlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; <em>M&uuml;sned-i Ahmed bin Hanbel</em> (&Ouml;: Hicr&icirc; 241) ve <em>Sahih-i Buhari</em> (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam<strong> Mehdi</strong>&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam <strong>Mehdi</strong> (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <em>Meşihe</em> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam<strong> Mehdi</strong>&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir. <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir. <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet alimlerinden bir&ccedil;oğu, yalnızca Hz.<strong> Mehdi</strong>&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu kitaplardan bazıları Hz.<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet alimlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <em>Ahbar&#39;ul-Mehdi</em> adındaki İmam <strong>Mehdi</strong> hakkındaki kitabını İmam<strong> Mehdi </strong>(a.s)&#39;ın doğumundan &ouml;nce yazmıştır. <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz.<strong> Mehdi</strong> (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Evet, Hz.<strong> Mehdi</strong> (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt alimlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet alimi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <em>Menakib&#39;uş-Şafi&icirc;</em> kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz.<strong> Mehdi</strong> (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<em>El-İmam&#39;ul-Mehdi</em> kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam <strong>Mehdi </strong>hakkındaki hadisler, eğer sayılacak olursa, İmam<strong> Mehdi</strong> (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. <strong>Mehdi</strong>&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz.<strong> Mehdi</strong> (a.s) hakkındaki gelen hadislerde onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Usul-u Kafi, c. 1, s. 377, Bihar-&uuml;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenz&rsquo;ul-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&rsquo;&uuml;l-Meveddet, s. 117, Mucem&rsquo;&uuml;l-Kebir, c. 10, s. 350, M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c. 1, s. 77, Hilyet&rsquo;&uuml;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&rsquo;l Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&rsquo;&uuml;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&rsquo;nin, c. 12, s. 440, Mecme&rsquo;&uuml;z-Zevaid, Heysemi&rsquo;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- A&rsquo;raf/181.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Tefsir&rsquo;&uuml;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, hadis no: 6682 &ldquo;Tarih&rsquo;ul-Kebir&rdquo; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &ldquo;Hilyet&rsquo;ul-Evliya, c.4, s.323; Tabarani; &ldquo;Mucem&rsquo;ul-Kebir&rdquo;, s.94. Menavi; &ldquo;Kenz&rsquo;ul-Hakayık&rdquo; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&rsquo;&uuml;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&rsquo;&uuml;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&rsquo;&uuml;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&rsquo;&uuml;l-Vus&uuml;l İla Cami&rsquo;&uuml;l-Us&uuml;l, c. 2 s. 34, Tarih&rsquo;&uuml;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&rsquo;&uuml;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- el-Cami&rsquo;&uuml;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Abakat&rsquo;&uuml;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Yenabi&rsquo;&uuml;l-Meveddet, s. 258, 445, Keşf&rsquo;&uuml;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bkz. &ldquo;Fevaid&rsquo;ul-Ahbar&rdquo; (&Ouml;:279), İkd&rsquo;ud-Durer, fi Ahbar&rsquo;il-Muntazar&rdquo;, s. 157 (&Ouml;:685). Feraid&rsquo;us- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisan&rsquo;ul-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&rsquo;l-Hadise, s.37, ve Kavl&rsquo;&uuml;l-Muhtasar Fi Alamet&rsquo;il-<strong>Mehdi</strong>yy&rsquo;il-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&rsquo;&uuml;l-Verdi Fi Ahbar&rsquo;il-<strong>Mehdi</strong>, el-Havi Li&rsquo;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&rsquo;&uuml;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- el-Burhan fi Alamet&rsquo;il-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &ldquo;<em>el-İmam&rsquo;ul-<strong>Mehdi</strong></em>&rdquo; Ali Muhammed Ali Dahil&rsquo;in eseri, s.40-47 &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabı, s.91&rsquo;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- <em>el-Gadir,</em> c.2 s. 201- 203 Beyrut baskısı, Kifayet&rsquo;&uuml;l-Eser, s. 248, el-Edep fi Zill&rsquo;it-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zill&rsquo;it-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&rsquo;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&rsquo;nın valisi olan Akaba bin M&uuml;slim&rsquo;in emrine girmiştir. Sonra Basra&rsquo;dan ayrılarak Kufe&rsquo;ye gelmiş ve orada Amaş&rsquo;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&rsquo;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşuklu insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&rsquo;l İtahiya&rsquo;dır. Merzbani diyor: &ldquo;Himyeri&rsquo;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&rdquo; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&rsquo;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir &ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&rsquo;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&rsquo;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: <em>&ldquo;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&rsquo;ye doğru kateden kimse, eğer Allah seni hidayet eder de, Cafer&rsquo;i (İmam Sadık&rsquo;ı) ziyaret edersen. Allah&rsquo;ın velisine ve o Pak&rsquo;ın oğluna de ki; ey Allah&rsquo;ın emini ve emininin oğlu. Ben Rahman olan Allah&rsquo;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&rsquo;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&rsquo;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&rsquo;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamışcasına gazeple onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sedaketle ona inandık. O, her yokluğa d&uuml;&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&rsquo;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve..&rdquo;</em></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <em>el-Gadir,</em> c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tarih&rsquo;&uuml;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- el- Edeb&rsquo;&uuml;s-Siyasi el-M&uuml;ltezem fi&rsquo;l İsl&acirc;m, <em>el-Gadir</em>, c.2, s.353, 355.. <em>el-Fusul&rsquo;ul-Muhimme</em>, s.249.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- <em>el-Fusul&rsquo;ul-Muhimme</em>, s.251.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- el-Edep fi Zill&rsquo;it-Teşeyyu, s. 183, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 185, 186, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- el- Edeb fi Zill&rsquo;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- el-Edeb fi Zill&rsquo;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&rsquo;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- el-Gadir, c. 3, s. 39, el-İmam&rsquo;&uuml;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- <em>A&rsquo;lam&rsquo;ul-Vera</em>, s.443.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- <em>A&#39;lam&#39;ul -Vera,</em> s. 444, İsbat&#39;ul-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>A&#39;lam&#39;ul -Vera</em>, s. 443</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &ldquo;<em>Nevid-i Emn ve Eman</em>&rdquo; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &ldquo;<strong><em>Mehdi</em></strong><em>-i Ehl-i Beyt</em>&rdquo; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &ldquo;<em>Kitabname-i Hz. <strong>Mehdi</strong> </em>(a.s)&rsquo;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- <em>el-<strong>Mehdi</strong>&rsquo;yul-Muntazar,</em> s. 21 <em>El fihrist-i Şeyh Tusi</em> kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- <em>Fihrist&#39;i Şehy Tusi,</em> s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- <em>&quot;el-<strong>Mehdi</strong>&rsquo;yul-Muntazar&quot;</em> kitabı s. 85.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- <em>&ldquo;İmam <strong>Mehdi</strong>&rdquo;</em> kitabı, s. 66.</p>\n	</div>\n</div>','İslâm Kaynaklarında İmam Mehdi\'ye İnanmak','','publish','closed','open','','islam-kaynaklarinda-imam-mehdiye-inanmak','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2911',0,'post','',0),(2912,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h5 style=\"text-align: right;\">\n	Mehdi AKSU</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Adı:</strong> Ehl-i Beyt İmamları (a.s), <strong>İmam Mehdi</strong> (a.s)&rsquo;ın adını anmayı izleyicilerine yasaklamışlardır ve &ldquo;<em>Onun adı, Peygamber&rsquo;in adıyla ve k&uuml;nyeleri, Peygamber&rsquo;in k&uuml;nyeleriyle aynıdır;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><em><strong>[1]</strong></em></a><em> zuhur edinceye kadar onun &ouml;zel ismini anmak doğru değildir</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> buyurmakla yetinmişlerdir.</p>\n\n<p>\n	<strong>Lakabı:</strong> En meşhur lakapları &ldquo;<strong>Mehdi</strong>&rdquo;, &ldquo;<strong>K&acirc;im</strong>&rdquo;, &ldquo;<strong>H&uuml;ccet</strong>&rdquo; <strong>&ldquo;Ebu&rsquo;l Kasım&rdquo;</strong> ve &ldquo;<strong>Bakıyyetullah</strong>&rdquo;tır.</p>\n\n<p>\n	<strong>Babası:</strong> On birinci İmam Hasan Askeri (a.s)&rsquo;dır.</p>\n\n<p>\n	<strong>Annesi:</strong> Roma imparatorunun kızı Nercis hanımdır.</p>\n\n<p>\n	<strong>Doğum Tarihi:</strong> 15 Şaban 255 Hicri&rsquo;dir.</p>\n\n<p>\n	<strong>Doğum Yeri:</strong> Irak&rsquo;ın Semarra şehridir.</p>\n\n<p>\n	<strong>&Ouml;mr&uuml; Şerifleri:</strong> Şimdiye kadar &ouml;mr&uuml; şeriflerinden bin y&uuml;z altmış dokuz yıl kadar bir s&uuml;re ge&ccedil;mektedir; Allah Teala istediği s&uuml;rece de devam edecek ve nihayet bir g&uuml;n Allah&#39;ın emriyle zuhur ederek zul&uuml;m ve haksızlıkla dolmuş olan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	<strong>İmamın Doğumu</strong></h2>\n\n<p>\n	Yukarıda da belirttiğimiz &uuml;zere On ikinci İmam Hz. <strong>Mehdi</strong> (a.s), Hicri 255 -M. 867- yılı Şaban ayının on beşinde cuma gecesi tan yeri ağarırken Irak&#39;ın &ldquo;Samerra&rdquo; şehrinde on birinci İmam&rsquo;ın evinde d&uuml;nyaya m&uuml;barek g&ouml;z&uuml;n&uuml; a&ccedil;mıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, on birinci İmam Hz. İmam Hasan Askeri (a.s); annesi, Hz. İsa&rsquo;nın havarisi &ldquo;Şem&rsquo;un&rdquo;un neslinden olan Rum Kayseri&rsquo;nin oğlu &ldquo;Yuşa&rdquo;nın değerli kızı, &ldquo;Saykal&rdquo; ve &ldquo;Susen&rdquo; adlarıyla da &ccedil;ağırılan &ldquo;Nercis&rdquo; hatundur. Nercis hatun &ouml;yle bir fazilete sahipti ki, imamet s&uuml;l&acirc;lesinin b&uuml;y&uuml;k hatunlarından olan İmam H&acirc;di&#39;nin (a.s) kız kardeşi Hekime hatun ona kendisinin ve ailesinin seyyidesi (hanımefendisi),&nbsp; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kendisine ise, onun hizmet&ccedil;isi hitabını kullanmıştır. <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Nercis hatun &uuml;lkesinde olduğu zaman hayret verici r&uuml;yalar g&ouml;r&uuml;rd&uuml;; bir defasında Hz. Muhammed (s.a.a) ile Hz. İsa (a.s)&rsquo;ın kendisini İmam Hasan Askeri (a.s)&rsquo;a nikahladıklarını g&ouml;rd&uuml;. Şaşırtıcı r&uuml;yalarından birinde de, Hz. Fatıma-i Zehra (a.s)&rsquo;ın daveti &uuml;zerine, M&uuml;sl&uuml;man oldu, ama İslam&rsquo;ı kabul ettiğini ailesi ve &ccedil;evresinden gizledi. R&uuml;yasında, sınıra giden ordunun, hizmet&ccedil;i ve cariyeleriyle birlikte gizlice sınıra gitmesi s&ouml;ylenmişti. &Ouml;yle de yaptı ve sınırda İslam ordusunun &ouml;nc&uuml; birlikleri onları esir aldılar ve onu da, Kayser&rsquo;in ailesinden olduğunu bilmeden diğer esirlerle birlikte Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu olay, onuncu imam Hz. Ali H&acirc;di (a.s)&rsquo;ın imametinin son zamanlarında oldu <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ve İmam Ali Hadi (a.s)&rsquo;ın tarafından g&ouml;revlendirilmiş g&uuml;venilir bir şahıs, İmamın yazdığı Rumca bir mektubu, Bağdat&rsquo;a g&ouml;t&uuml;r&uuml;p &ldquo;Nercis&rdquo;e ulaştırdı ve onu k&ouml;le t&uuml;ccarından satın alarak, Samerra&rsquo;ya İmam Ali Hadi (a.s&rsquo;ın yanına getirdi. İmam, Nercis&rsquo;in r&uuml;yada g&ouml;rd&uuml;ğ&uuml; şeyleri ona hatırlattı ve on birinci İmamın hanımı ve b&uuml;t&uuml;n d&uuml;nyayı adalet ve eşitlikle dolduracak olan bir evladın annesi olacağını m&uuml;jdeledi. Sonra İmam Ali Hadi (a.s), İslam&rsquo;ın adap ve ahkamını &ouml;ğretmesi i&ccedil;in, Nercis&rsquo;i imamet s&uuml;lalesinin b&uuml;y&uuml;k hatunlarından olan kız kardeşi &ldquo;Hekime&rdquo;ye teslim etti. Bir m&uuml;ddet sonra&nbsp; da Nercis, İmam Hasan Askeri&rsquo;nin eşi oldu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hekime İmam Hasan Askeri&rsquo;nin huzuruna gittiği zaman, ona bir evlat vermesi i&ccedil;in Allah&rsquo;a dua ediyordu. O der ki: &ldquo;Bir g&uuml;n her zamanki gibi İmam Hasan Askeri (a.s)&rsquo;ı g&ouml;rmeye gittim, aynı duayı tekrarladığımda buyurdular ki: <em>&ldquo;Allah&rsquo;tan bana vermesini istediğin evlat bu gece d&uuml;nyaya gelecek.&rdquo; </em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bur arada Nercis benim ayakkabımı ayağımdan &ccedil;ıkarmak i&ccedil;in ileri gelerek &quot;efendim, ayakkabınızı &ccedil;ıkarayım&quot; dedi.</p>\n\n<p>\n	Ben: &quot;Sen benim efendimsin aslında... Vallahi ayakkabımı &ccedil;ıkarmana ve bana hizmet etmene izin vermem. Ben sana hizmet etmeliyim&quot; dedim.</p>\n\n<p>\n	İmam (a.s) benim bu s&ouml;z&uuml;m&uuml; duyarak <em>&ldquo;Allah sana hayır versin hala&rdquo; </em>buyurdular.</p>\n\n<p>\n	Ben g&uuml;neş batıncaya kadar onun yanındaydım. Bu arada hizmet&ccedil;i kızlardan birine: &ldquo;Benim elbisemi getir de gideyim.&rdquo; dedim. Bunu duyan İmam (a.s) buyurdu ki: &ldquo;<em>Hala, bu akşam bizim yanımızda kal, &ccedil;&uuml;nk&uuml; bu akşam Allah&rsquo;ın, kendisi vasıtasıyla &ouml;l&uuml;mden sonra yery&uuml;z&uuml;n&uuml; dirilteceği, Allah Teala&rsquo;nın indinde değerli olan bir bebek d&uuml;nyaya gelecek</em>.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine ben: &ldquo;İyi ama annesi kim? Ben Nercis&rsquo;te doğum alameti g&ouml;rm&uuml;yorum&rdquo; dedim. İmam: <em>&quot;Annesi, Nercis&rsquo;ten başkası değil&rdquo;</em> buyurdular. Ben ayağa kalkarak Nercis&rsquo;i iyice kontrol ettim. Ama onda hi&ccedil; bir doğum alameti g&ouml;remedim. İmam&rsquo;ın yanına gidip durumu anlattım. İmam (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;<em>Tanyeri ağarırken onun evladı olduğunu g&ouml;receksin. &Ccedil;&uuml;nk&uuml; o da Musa Kelimullah&rsquo;ın annesi gibidir. Onun da hamile olduğu belli değildi ve doğuma kadar hi&ccedil; kimse bilmiyordu. &Ccedil;&uuml;nk&uuml; Firavun Musa&rsquo;yı ararken (b&ouml;yle bir &ccedil;ocuğun d&uuml;nyaya gelmemesi i&ccedil;in) hamile kadınların karınlarını deşiyordu. Bu (akşam d&uuml;nyaya gelecek bebek) Musa aleyhi&rsquo;s-selam gibidir. (Firavunların iktidarını o yıkacaktır; bu sebeple) Firavunlar şimdi onu aramaktalar</em>.&rdquo;</p>\n\n<p>\n	Ben, tanyeri ağarana kadar Nercis&rsquo;i g&ouml;zetliyordum, yanımda sakin bir halde, hareketsiz bir şekilde uyuyordu. O gecenin sonunda şafak s&ouml;kerken ansızın korkarak yerinden sı&ccedil;radı. Hemen onu kucakladım ve ism-i a&rsquo;zam&rsquo;ı okudum. Bu sırada İmam yan odadan: &ldquo;<em>Ona Kadir suresini oku</em>&rdquo;! diye seslendiler, ben de okudum. Nercis&rsquo;ten durumunu sordum, &ldquo;Mevlamın sana bildirdiği şey a&ccedil;ığa &ccedil;ıktı&rdquo; dedi.</p>\n\n<p>\n	Ben İmam&rsquo;ın buyurduğu gibi Kadir suresini okumaya devam ettim, bebek annesinin karnında bana eşlik etti ve o da Kadir s&ucirc;resini okuduktan sonra bana selam verdi. &Ccedil;ok korktum, bu sırada imam: <em>&quot;Allah-u Teala&#39;nın işine şaşırma. Allah-u Tela biz imamları k&uuml;&ccedil;&uuml;k yaşta hikmet ile konuşturur ve b&uuml;y&uuml;d&uuml;ğ&uuml;m&uuml;zde yery&uuml;z&uuml;nde h&uuml;ccet eder&quot;</em> dedi.</p>\n\n<p>\n	İmam hen&uuml;z s&ouml;z&uuml;n&uuml; tamamlamamıştı ki Nercis g&ouml;z&uuml;mden kayboldu; sanki benimle onun arasına bir perde &ccedil;ekmişlerdi, onu g&ouml;remiyordum, bağırarak İmama koştum. İmam: <em>&quot;Hala, geri d&ouml;n, yerinde bulacaksın&quot;</em> buyurdu. Ben geri d&ouml;nd&uuml;m &ccedil;ok ge&ccedil;meden benim ile Onun arasındaki perde aradan kalktı. Nercis&#39;i &ouml;yle bir nura b&uuml;r&uuml;nm&uuml;ş olarak g&ouml;rd&uuml;m ki nurun şiddetli parlaklığı onu net olarak g&ouml;rmemi engelliyordu. Doğan erkek &ccedil;ocuğun secdede olduğunu, sonra dizleri &uuml;zerine oturup şehadet parmağını kaldırıp ş&ouml;yle dediğini g&ouml;rd&uuml;m: <em>&quot;Şehadet ederim ki, bir ve tek olan Allah&#39;tan başka ilah yoktur ve şehadet ederim ki Muhammed sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih ceddim ve Emir&uuml;lm&ucirc;minin babamdır.&quot; </em>Sonra tek tek kendine kadar olan b&uuml;t&uuml;n imamların imametlerine şehadet verdi ve dedi ki:<em> &quot;Allah&#39;ım! M&uuml;ddetime amel elbisesi giydir ve işimi sona ulaştır adımı sağlam et ve yery&uuml;z&uuml;n&uuml; benim vasıtamla adalet ve eşitlikle doldur.&rdquo; </em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3 align=\"center\">\n	İmamın Doğumunun Gizli Olması</h3>\n\n<p>\n	&Uuml;meyye oğulları ve Abbas oğulları devri, &ouml;zellikle altıncı İmam Hz. Cafer Sadık (a.s)&rsquo;ın zamanı ve sonrası, halifelerin Ehl-i Beyt İmamları&rsquo;na karşı &ccedil;ok hassas oldukları bir devirdi. Bu hassasiyetin temelinde toplumun Ehl-i Beyt imamları&rsquo;na karşı olan ilgilerinin g&uuml;n ge&ccedil;tik&ccedil;e daha ileri boyutlara varması, toplumdaki etkinliklerinin artması ve halkın onlara y&ouml;nelişinin fazlalaşması yatmaktaydı. Bu durum karşısında Abbasi halifeleri kendi iktidarlarını tehlikede g&ouml;r&uuml;yorlardı. &Ouml;zellikle de vadedilen <strong>Mehdi&rsquo;nin</strong> Peygamber-i Ekrem (s.a.a)&rsquo;in neslinden olup, İmam Hasan Askeri (a.s)&rsquo;ın soyundan geleceği ve b&uuml;t&uuml;n zalimleri devirerek d&uuml;nyayı adalet ve eşitlikle dolduracağının meşhur olması sebebiyle İmam Hasan Askeri (a.s) sıkı bir şekilde Samerra&rsquo;da g&ouml;zaltına alınmıştı. Abbasiler, geleceği vadedilen bu bebeğin d&uuml;nyaya gelmesini engellemeye &ccedil;alışıyorlardı, ama şundan gafil ki, bu doğumun ger&ccedil;ekleşmesinde Allah&rsquo;ın iradesi s&ouml;z konusudur ve zalimler istemese de Allah kendi nurunu tamamlayacak ve b&uuml;t&uuml;n peygamberlerine vadettiği ahir zaman kurtarıcısını bizatihi kendisi koruyacaktır. Dolayısıyla Abbasilerin &ccedil;alışmaları neticesiz kaldı ve Allah Teala, Musa (a.s) gibi onun doğumunu da gizli kıldı.</p>\n\n<p>\n	Bununla birlikte İmam Hasan Askeri (a.s)&rsquo;ın &ouml;zel ashabı, vadedilen bu imamı babası hayatta iken defalarca g&ouml;rd&uuml;ler. İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zamanda da a&ccedil;ığa &ccedil;ıkarak halkın g&ouml;z&uuml; &ouml;n&uuml;nde babasının cenaze namazını kıldırdı. Ama&nbsp; ondan sonra Hz. Resulullah&rsquo;ın ve Ehl-i Beyt imamları&rsquo;nın belirttiği şekilde g&ouml;zlerden kayboldu.</p>\n\n<p>\n	Hz.<strong> Mehdi (a.s)&rsquo;</strong>ın doğumundan, babaları Hz. İmam Hasan Askeri&rsquo;nin şahadetine kadar on birinci İmamın yakın akraba ve dostlarından bir &ccedil;oğu, ya onu g&ouml;rmeye muvaffak olmuşlar, ya da onun İmam&rsquo;ın evinde olduğunu bilmişlerdi. Genelde İmam Hasan Askeri (a.s) değerli evladının varlığını gizlemekle birlikte, uygun zamanlarda onun varlığını kendi takip&ccedil;ilerine bildiriyor, kendisinden sonra sapmamaları i&ccedil;in de g&uuml;venilir dostlarına onu g&ouml;steriyordu. Biz burada &ouml;rnek olarak birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	1- Ehl-i Beyt mektebi takip&ccedil;ilerinin b&uuml;y&uuml;klerinden ve İmam Askeri (a.s)&rsquo;ın yakın dostlarından biri olan Ahmed bin İshak bin Sa&rsquo;d el- Ensari der ki: &quot;İmam Askeri (a.s)&rsquo;ın huzuruna gittim, kendilerinden sonraki imamın kim olduğunu sormak istiyordum. Ama İmam (a.s) benden &ouml;nce s&ouml;ze başlayarak ş&ouml;yle buyurdular:</p>\n\n<p>\n	&nbsp;<em>&ldquo;Ey Ahmed, doğrusu Allah&#39;u Teala Hz. Ademi yarattığı andan itibaren yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Allah, h&uuml;ccetinin h&uuml;rmetine yery&uuml;z&uuml;ndekilerden belaları defeder, yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo; </em></p>\n\n<p>\n	Ben bunun &uuml;zerine ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&#39;ın evladı, sizden sonra yerinize ge&ccedil;ecek imam kimdir?&rdquo; diye sordum.</p>\n\n<p>\n	Hazret ayağa kalkıp acele adımlarla odaya girdi ve kısa bir s&uuml;re sonra omzunda taşıdığı y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıkageldi ve ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ahmet bin İshak! Eğer Allah Teala&#39;nın ve onun h&uuml;ccetleri yanında aziz olmasaydın bu oğlumu sana g&ouml;stermezdim, doğrusu onun adı Resulullah&#39;ın adı, k&uuml;nyesi Resulullah&#39;ın k&uuml;nyesidir. O &ouml;yle bir kimsedir ki zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan d&uuml;nyayı adalet ve eşitlikle dolduracaktır.</p>\n\n<p>\n	<em>Ey Ahmed bin İshak! O, bu &uuml;mmette &quot;Hızır&quot; aleyhi&rsquo;s-sel&acirc;m ve &quot;Zu&#39;l -Karneyn&quot; gibidir. Allah&#39;a andolsun ki, o gaybet edecektir. &Ouml;yle ki, onun gaybetinde Allah&#39;ın onun imametine itiraf etmesi i&ccedil;in adımını sabit kıldığı ve zuhurunun acil olması i&ccedil;in dua etmeğe muvvafak kıldığı kimseler dışında, hi&ccedil;bir kimse helak olmaktan kurtulamayacaktır.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben: &ldquo;Ey mevlam! Kalbimin mutmain olacağı bir alameti var mıdır?&rdquo; diye sorduğumda, O &ccedil;ocuk fasih bir Arap&ccedil;a&rsquo;yla ş&ouml;yle buyurdu: <em>&quot;Allah d&uuml;şmanlarından intikam alacak yery&uuml;z&uuml;ndeki son h&uuml;cceti benim! Ey Ahmed bin İshak! G&ouml;z&uuml;nle g&ouml;rd&uuml;kten sonra başka bir delil arama!..&quot;</em></p>\n\n<p>\n	Ahmed bin İshak ş&ouml;yle ekliyor: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım; ertesi g&uuml;n İmam (a.s)&rsquo;ın yanına d&ouml;nerek ş&ouml;yle arz ettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;nin O&rsquo;nda zahir olacak olan s&uuml;nneti nedir?&quot; İmam (a.s); <em>&ldquo;Gaybetinin uzunluğudur&rdquo;</em> buyurdular. &ldquo;Ey Resulullah&rsquo;ın oğlu! O&rsquo;nun gaybeti &ccedil;ok mu s&uuml;recektir?&rdquo; dediğimde ise ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;Rabbime andolsun ki, evet uzun s&uuml;recektir; &ouml;yle ki, O&rsquo;na inananların &ccedil;oğu bu inan&ccedil;larından vazge&ccedil;ecek ve Allah&rsquo;ın bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır.</em></p>\n\n<p>\n	<em>Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli esrarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle olursun.&rdquo;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- &ldquo;Ahmed bin Hasan bin İshak-ı Kummi der ki: &ldquo;On birinci İmam (a.s)&rsquo;ın yerine ge&ccedil;ecek olan <strong>İmam Mehdi</strong> (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s)&rsquo;dan ceddim Ahmed bin İshak i&ccedil;in bir mektup geldi. Onda İmam&rsquo;ın el yazılarıyla ş&ouml;yle yazılmıştı:</p>\n\n<p>\n	&ldquo;<em>Benim bir evladım oldu, onun doğum haberini gizli tutman ve kimseye s&ouml;ylememen gerekiyor; biz onun doğumunu yakın akrabalara, akrabalık bağı olanlara ve dostlara s&ouml;yledik, başka hi&ccedil; kimseye bildirmiyoruz. Allah Teala onunla bizi sevindirdiği gibi, seni de sevindirmesi i&ccedil;in, onun doğumunu sana bildirmek istedik. Vesselam.</em>&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- İmam&rsquo;ın takvalı ve değerli halası Hekime, İmam Hasan Askeri (a.s)&rsquo;ın hizmet&ccedil;isi Nesim, Ebu Cafer Muhammed bin Osman Emir, H&uuml;seyin bin Hasan-ı Alevi, Emr-i Ahvazi, Ebu Nasr-ı Hadim, Kamil bin İbrahim, Ali bin Asim-i Kufi, Abdullah bin Abbas-i Alevi, İsmail bin Ali, Yakub bin Yusuf-u Serraf,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> İsmail bin Mus&rsquo;ab bin Cafer, Ali bin Mutahhar, İbrahim bin İdris, Tarif-i Hadim<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ve Ebu Sahl-i Nevbahti<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> vadedilen İmam Mehdi (a.s) haberleri olan ve ondan haber veren kimselerdir.</p>\n\n<p>\n	4- Cafer bin Muhammed bin Malik der ki: &ldquo;İmam Hasan Askeri (a.s) kendisini ziyarete gelen bir grup Ehl-i Beyt dostuna ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Benden sonra kimin&nbsp; h&uuml;ccet olacağını sormaya geldiniz değil mi?</em>&rdquo;</p>\n\n<p>\n	Oradakiler &ldquo;Evet efendim.&rdquo; diye cevap verdiler. Bunun &uuml;zerine o sırada İmama &ccedil;ok benzeyen ay par&ccedil;ası gibi bir &ccedil;ocuk i&ccedil;eriye girdi. Bunun &uuml;zerine İmam ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;<em>Bu, İmam ve benden sonra yerime oturacak kimsedir. Buyruklarını yerine getirin, dağılmayın; &ccedil;&uuml;nk&uuml; helak olursunuz. Bilin ki bundan sonra &ouml;mr&uuml; kamil oluncaya kadar onu g&ouml;rmeyeceksiniz &ldquo;Osman bin Said&rdquo;in</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><em><strong>[15]</strong></em></a><em> s&ouml;ylediği şeyleri kabul edin ve emrine itaat edin. &Ccedil;&uuml;nk&uuml; o sizin İmamınızın vekilidir ve işler onun elindedir</em>.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- &ldquo;İsa bin Muhammed-i Cevheri&rdquo; diyor ki: &ldquo;Ben bir grupla birlikte Hz.<strong> Mehdi </strong>(a.s)&rsquo;ın doğumunu tebrik etmek i&ccedil;in İmam Hasan Askeri&rsquo;nin huzuruna gittim, kardeşlerimiz Hz.<strong> Mehdi</strong> (a.s&rsquo;ın Cuma akşamı Şaban ayında tanyeri ağarırken d&uuml;nyaya geldiğini bize bildirmişlerdi. İmam Hasan Askeri (a.s)&rsquo;ın huzurlarına gittiğimiz zaman &ouml;nce onu tebrik ettik. Biz hi&ccedil;bir soru sormadan İmam (a.s) buyurdular ki: &ldquo;<em>İ&ccedil;inizden biri oğlum <strong>Mehdi</strong>&rsquo;nin nerede olduğunu i&ccedil;inden ge&ccedil;iriyor. Musa aleyhi&rsquo;s-sel&acirc;m&rsquo;ın annesinin onu sandığa koyarak denize atıp, Allah&rsquo;a emanet ettiği ve sonunda Allah Teala Musa&rsquo;yı ona geri g&ouml;nderdiği gibi ben de onu Allah&rsquo;a emanet ettim.</em>&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Kemaluddin-i Saduk,</em> c.1 s. 403, 404 ve c.2, s. 49, 159 ve 160.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Bihar-ul Envar,</em> c. 51, s.31-34, Kafi c.1, s.332, 333 isimden nahiy babı, Kemaluddin c.2- s.2, 8, 49, 361, 362. İmam-ı Zaman&rsquo;ın (Ervahuna lehu feda) hususi isimini anmanın menine dair gelen hadisleri yorumlamada Ehl-i Beyt alimleri ihtilaf etmişlerdir. Şeyh Ensari gibi bazıları, bu hadislerin kerahete delalet ettiğini kabul ederken, Şeyh Tusi gibi eski alimlerden bir grubu, bu hadislerin h&uuml;rmete delalet ettiğini savunmuşlar,; Hacı Nuri gibi bazıları da bu hadislerin imamın isminin toplantı gibi aleni yerlerde anılmasının haram olduğunun anlaşıldığını kabul etmişlerdir. Bkz. <em>Necm-us Sakib</em>, s.48.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Usul-u Kafi</em>, c.1, s.514. İrşad&#39;u -Mufid. s.326 bazı rivayetlerde imamın doğumu hicretin 256&#39;sında zikredilmiştir. Kemal&#39;uddin c.2 s.97 ve 106&#39;ya ve <em>Bihar-ul Envar,</em>&nbsp; c. 51 s.15 ve 16 m&uuml;racat edilsin.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar, </em>c.51. s.2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar-ul Envar</em>, c. 51. s12.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>&quot;<strong>Mehdi</strong>-u Mev&ucirc;d&quot;</em> kitabının &ouml;ns&ouml;z&uuml;nde s. 152&#39;de ş&ouml;yle yazar: &ldquo;&Uuml;nl&uuml; tarihci Mes&#39;udi&rsquo;nin <em>&quot;Muruc&#39;uz-Zeheb&quot;</em> adlı tarih kitabındaki rivayeti gereğince onuncu imam Ali H&acirc;di (a.s) hicri 235 yılında Muteveekkil tarafından Medine&#39;den Samırra&#39;ya getirilmiştir. On birinci imam Hz. Askeri ise 232 yılında Medine de d&uuml;nyaya gelmişlerdir. İslam tarih&ccedil;ileri ve yabancı tarih&ccedil;ilerin yazdığına g&ouml;re o zaman İslam ordusuyla doğu Roma veya şimdiki T&uuml;rkiye olan &quot;Bizans&quot; ve Batı Roma (İtlaya) ve onu tasaruf edenler arasında savaş başladı, İbn-i Esir&#39;in Kamil&#39;inde ve diğer kaynakların yazdıklarına g&ouml;re hicretin 240, 244, 245, 247, 248, 253 yıllarında İslam kuvvetleri ile doğu Roma arasında savaşlar oldu ve bu arada iki tarafın esirleri değiştirildi, Nazilif&#39;in derlediği ve doktor Muhammed Abd&#39;ul H&acirc;di Şeiri&#39;nin terc&uuml;me ettiği &quot;El Arab ve&rsquo;r- Rum&quot; Tarihinde ş&ouml;yle yazar: Hicretin 247. yılında M&uuml;sl&uuml;manlar ve Rumlar arasında savaşlar başladı ve bir&ccedil;ok ganimetler M&uuml;sl&uuml;manların eline ge&ccedil;ti ve yine 248 yılında M&uuml;sl&uuml;manların lideri &quot;Balkocur&quot; ile Rumlular arasında savaş oldu. O savaşta Romalıların ileri gelenlerinden bir &ccedil;oğu esir d&uuml;şt&uuml;. (El- Arab ve&rsquo;r- Rum Tarihi s. 225...) &Icirc;bn-i Esir&#39;de hicretin 249. yılında vuku bulan olaylarla ilgili ş&ouml;yle yazar: &Ouml;mer bin Abdullah-i Ek&#39;te ve Cafer bin Ali Saifeh, komutanlığında M&uuml;sl&uuml;manlar ile (Kayser&#39;inde katıldığı) Rum kuvvetleri arasında bir savaş oldu.</p>\n\n		<p>\n			Eğer İmam-ı Zaman&#39;ın (a.s) değerli anneleri 248 yılında esir d&uuml;şen bu Roma eşrafı arasında esir olmuşsa, bu, Hz. Ali Hadi (a.s)&#39;ın Samırra&#39;da bekletilişinin on &uuml;&ccedil;&uuml;nc&uuml; yılı ve İmam Askeri (a.s)ın on altı yaşlarına rastlıyor demektir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar-ul Enva</em>, c.51, s.6-11. Şeyh Tusi&rsquo;nin &ldquo;<em>Gaybet</em>&rdquo; adlı eseri, s.124-128. <em>Kemal-ud Din</em>, c.2, s.90-96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Bihar-ul Envar</em>, c.51, s.25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Bihar-ul Envar</em>, c.51. s. 12-14; <em>İkmal&#39;ud -Din</em>, c.2. s.100</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kemal-&uuml;d Din c. 2 s. 384</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Kemal-ud Din</em>, c.2, s.107.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Kemal-ud Din</em>, c.2, s.104-114. <em>İsbat&rsquo;ul Hudat</em>, c-7, s.15-35 ve s.143, <em>Bihar-ul Envar</em>, c.51, s.5.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> -<em> İrşad-i M&uuml;fid</em>, s.330.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>el-K&uuml;na ve&rsquo;l-Elkab</em>, c.1, s.91.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&ouml;rt &ouml;zel naibinden ilki.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.25.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - <em>İsbat-ul-Hudat</em>, c.7, s.143.</p>\n	</div>\n</div>','Kısaca İmam Mehdi’nin Hayatı','','publish','closed','open','','kisaca-imam-mehdinin-hayati-2','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2912',0,'post','',0),(2913,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<div>\n	<h1 align=\"right\">\n		&nbsp;</h1>\n</div>\n\n<h5 align=\"right\">\n	<u>Muhammed MUHAMMEDİYAN</u></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanlık umutla hangi alınyazısını beklemektedir? İnsanlık kervanı hangi hedefe doğru hareket halindedir?</p>\n\n<p>\n	Acaba Kur&#39;an-ı Kerim insanların gelecekleriyle ilgili a&ccedil;ıklamalarda bulunmuş mudur?</p>\n\n<p>\n	Kur&#39;an; insanlara, ge&ccedil;mişteki &uuml;mmetlerin inişli-&ccedil;ıkışlı, y&uuml;kselme ve al&ccedil;almalarla dolu tarihine, onların yaşamlarının acı-tatlı ger&ccedil;eklerine geniş&ccedil;e yer vermiştir. Ge&ccedil;miş tarihin beyanı, &ouml;nceki toplumlardaki olayların tahlili ile ilgili bir&ccedil;ok ayet nazil olmuştur. Gelecekle ilgili olarak da Kur&#39;an-ı Kerim&#39;de bir &ccedil;ok ayet mevcuttur; Kur&#39;an insanlığın geleceğiyle ilgili meseleleri eksiksiz, m&uuml;kemmel ve haykırırcasına beyanda bulunan bir tablo sergilemektedir.</p>\n\n<p>\n	Kur&#39;an&#39;da en &uuml;mit verici m&uuml;jde, en sevindirici haber d&uuml;nya ve insan toplumunun geleceği hakkında: &quot;Hak ve adaletin hakimiyeti, zul&uuml;m ve fesat tezgahının ortadan kalkmasıdır.&quot;</p>\n\n<p>\n	Allah&#39;ın h&uuml;cceti, adaletin b&uuml;y&uuml;k bayraktarı, İmam Mehdi&#39;nin (a.f) zuhuru ile ger&ccedil;ekleşecek olan hakkın mutlak zaferi, tevhid ve İslam&#39;ın d&uuml;nyada bir u&ccedil;tan bir uca yayılması, yery&uuml;z&uuml;nde salihlerin hakimiyeti kesin ilah&icirc; bir m&uuml;jde olup &ccedil;ok parlak ve &uuml;mid verici bir gelecekten haber veriyor!</p>\n\n<p>\n	Ve bu &uuml;mid bir d&uuml;nya sevin&ccedil; ve coşkudur m&uuml;minlerin kalbinde. Ve ortamı &ouml;yle bir g&uuml;ne hazırlık olarak; en geniş safları hareket ve faaliyetler i&ccedil;in hazırlamaktadır.</p>\n\n<p>\n	İnsanlığın geleceği İslam&#39;ın d&uuml;nyaya egemenliği, adil d&uuml;nya h&uuml;kumetinin rehberi İmam Mehdi (a.f) ve onun yar&acirc;nı hakkında Kur&#39;an-ı Kerim&#39;de bir&ccedil;ok ayet g&ouml;z&uuml;m&uuml;ze &ccedil;arpmaktadır. Onların hepsini bir makalede aktarmak m&uuml;mk&uuml;n değidir. Bu makalede sadece onlardan bir ka&ccedil;ına işaret etmekle yetineceğiz:</p>\n\n<h2>\n	1- D&uuml;nya Salihleri Beklemekte</h2>\n\n<p>\n	<strong><em>&quot;Tevrat&#39;tan sonra Zebur&#39;da da: &ldquo;yery&uuml;z&uuml;ne mutlaka salih kullarım varis olacak (yery&uuml;z&uuml;nde onlar h&uuml;kmedecek)&rdquo; diye yazmıştık.&quot;</em></strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bu ayet b&uuml;t&uuml;n a&ccedil;ıklığıyla salihlerin h&uuml;kumeti ve se&ccedil;kin kişilerin yery&uuml;z&uuml;nde hakim olacaklarından bahsetmektedir. Kesin olarak gelecekteki ilahi vaadden haber vermektedir.</p>\n\n<p>\n	Ayette ge&ccedil;en &quot;el-arz&quot; kelimesinin b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına aldığı apa&ccedil;ık bellidir. Bu kelime baştan sona b&uuml;t&uuml;n yery&uuml;z&uuml; anlamına gelmektedir. &Ccedil;&uuml;nk&uuml; &quot;arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n tamamı değil de sadece bir b&ouml;l&uuml;m&uuml; i&ccedil;in kullanıldığına dair herhangi bir delil yoktur. Salihlerin yery&uuml;z&uuml;ne egemenliğine dair bu ilahi vaad baştan başa b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer bir nokta da bu ayetin Hz. Davud&#39;un (a.s) meşhur kitabı &quot;Zebur&quot;dan bahsetmesidir. Hz. Davud (a.s) hak ve adalet &uuml;zere devlet kurmuş b&uuml;y&uuml;k peygamberlerden biridir. İsrailoğulları da Hz. Davud&#39;un (a.s) &uuml;mmeti olarak m&uuml;stekbirlere karşı kıyam ederek onların saltanatlarını yıkıp ortadan kaldıran, kendi toprak ve h&uuml;kumetlerinin miras&ccedil;ıları mustazaf bir kavmin a&ccedil;ık bir &ouml;rneği olmasıdır.</p>\n\n<p>\n	Ehl-i Beyt&#39;ten nakledilen bir&ccedil;ok rivayetlerde yukardaki ayyette s&ouml;z edilen bu ilahi vaadin ger&ccedil;ekleşmesinin İmam Mehdi&#39;nin (a.s) zuhuruna bağlı olduğu a&ccedil;ık&ccedil;a vurgulanmakta ve salihler de o y&uuml;ce şahsiyetin yardımcıları olarak tanıtılmaktadır.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, bu ayetin tefsiriyle ilgili olarak şu hadis yer almıştır.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyurdular: <strong><em>&quot;Bu ayette Allah Teala&#39;nın yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları &uuml;nvanıyla andığı salih kullar Mehdi&#39;nin ahir zamandaki ashabıdır.&quot;</em></strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şi&acirc; ve Ehl-i S&uuml;nnet yoluyla m&uuml;tevatir olarak Resulullah&#39;tan (s.a.a) nakledilen şu rivayet de bunu teyid etmektedir: <strong><em>&quot;Eğer d&uuml;nyanın &ouml;mr&uuml; bir g&uuml;nden fazla kalmazsa; Allah o g&uuml;n&uuml;, benim soyumdan salih bir kişi zuhur edip yery&uuml;z&uuml;n&uuml; fesat ve zul&uuml;mle dolduğu gibi, adaletle dolduruncaya kadar uzatır.&quot;</em></strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2 align=\"center\">\n	2- yery&uuml;z&uuml; h&uuml;kumetinin miras&ccedil;ıları mustazaflardır</h2>\n\n<p>\n	<strong><em>&quot;Biz ise yery&uuml;z&uuml;nde zaafa uğratılanlara l&uuml;tufta bulunarak, onları imamlar yapmak ve miras&ccedil;ılar kılmak istiyoruz.&quot;</em></strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu ayet imanın k&uuml;fre, hakkın batıla karşı zaferinin m&uuml;jdesidir. Bu ayet b&uuml;t&uuml;n &ouml;zg&uuml;r insanlar, zul&uuml;m tezgahını yıkıp atmayı ve adil h&uuml;kumeti isteyenler i&ccedil;in bir m&uuml;jdedir.</p>\n\n<p>\n	Bu ayette Allah Teala mustazaflar hakkındaki iradesini a&ccedil;ığa vurarak buyuruyor ki: Biz onlara lutfetmeyi, onları yery&uuml;z&uuml;nde imamlar yapmayı, zorbaların h&uuml;kumetine miras&ccedil;ı kılmayı istiyoruz.</p>\n\n<p>\n	Bu ilahi iradenin n&uuml;munesi İslam&#39;ın zuhurundan sonra İslam peygamberi (s.a.a) ve onun ashabıydı. Ama daha geniş, n&uuml;munesi Hz. Mehdi (a.f) vesilesiyle t&uuml;m yery&uuml;z&uuml;ne hak ve adalet h&uuml;kumeti onun zuhuruyla ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Bu ayet Ehl-i Beyt (a.s) rivayetlerinde Zamanın İmamı&#39;nın -Hz. Mehdi- (a.s) zuhuruna tefsir olunmuştur.</p>\n\n<p>\n	Emir-el M&uuml;minin Ali (a.s) bu ayetin beyanında şunları buyuruyor: <strong><em>&quot;D&uuml;nya inat&ccedil;ılığı ve ısrarından sonra, tıpkı s&uuml;t&uuml;n&uuml; sağmak isteyene karşı koyan ve s&uuml;t&uuml;n&uuml; yavrusuna saklayan deve gibi bizlere y&ouml;nelecek.&quot;</em></strong> ve sonra bu ayeti okumuşlardır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Başka bir hadisde de Emir-ul M&uuml;minin Ali&#39;den (a.s) ş&ouml;yle naklolunmuştur: <strong><em>&quot;Onlar Hz. Muhammed&#39;in (s.a.a) evlatlarıdır. Allah onların Mehdi&#39;sini, başlarına gelen zorluk ve zahmetten sonra zuhur ettirecek; onlara izzet verecek, d&uuml;şmanlarını da zelil edecektir.&quot;</em></strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	Mustazaflar kimlerdir?</h2>\n\n<p>\n	Ayette bahsedilen mustazaf; zayıf, g&uuml;&ccedil;s&uuml;z, kudreti olmayan kimse anlamında değildir. Mustazaf her fiili yapabilirlik g&uuml;&ccedil; ve yeteneğine sahiptir; ama zorba ve zalimler tarafından tahakk&uuml;m altına alınmıştır. Bunun karşısında ise, ellerine ve ayaklarına vurulan zincirlere rağmen sessiz kalarak teslim olmayıp; zincirleri kırarak &ouml;zg&uuml;rl&uuml;ğe kavuşmak, zalim ve zorbaların tahakk&uuml;m&uuml;n&uuml; ortadan kaldırarak hak din ve adalete hakimiyet kazandırmak i&ccedil;in &ccedil;aba sarfedenlerdir.</p>\n\n<p>\n	Y&uuml;ce Allah bu guruba yery&uuml;z&uuml;nde h&uuml;kumet s&uuml;rmelerini vaadetmiştir. Kur&#39;anı Kerim&#39;de beş yerde mustazaflardan bahsedilmiştir. Bu bahislerde mustazaflar, zorbaların tahakk&uuml;m&uuml; altında bulunan kimseler olarak zikredilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h2>\n	3- m&uuml;minlerin hakimiyeti m&uuml;jdesi</h2>\n\n<p>\n	<strong><em>&quot;Allah sizden inanıp iyi işler işleyenlere vaadetti; onlardan &ouml;ncekileri nasıl halifeler kıldıysa, onları da yery&uuml;z&uuml;nde halifeler kılacak ve kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine sağlamlaştıracak, korkularını g&uuml;vene d&ouml;n&uuml;şt&uuml;recektir.&quot;</em></strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bu ayet-i şerife salih amel sahibi m&uuml;minler i&ccedil;in &uuml;&ccedil; vaad ve m&uuml;jde zikredilmiştir:</p>\n\n<p>\n	a- Halifelik ve yery&uuml;z&uuml;nde hakimiyet kazanmak.</p>\n\n<p>\n	b- Hak dinin her yerde k&ouml;k salarak yayılması.</p>\n\n<p>\n	c- B&uuml;t&uuml;n emniyetsizliklerin, vahşet ve korku sebeplerinin yokolması.</p>\n\n<p>\n	Elbette bu ilahi vaad asr-ı saadet&#39;teki m&uuml;sl&uuml;manları da kapsamakta ve bu ayet i&ccedil;in nakledilen n&uuml;zul sebepleri de bunu teyid etmektedir; ama bunun daha kapsamlı &ouml;rneği Peygamber&#39;in (s.a.a) ve Ehl-i Beyt&#39;in tefsirine g&ouml;re İmam Mehdi&#39;nin (a.s) t&uuml;m d&uuml;nyayı kapsayacak olan h&uuml;kumetidir.</p>\n\n<p>\n	<strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde bu ayetin tefsiri hakkında ş&ouml;yle ge&ccedil;mektedir: &quot;Bu ayetin Hz. Muhammed&#39;in (s.a.a) soyundan zuhur edecek olan Mehdi (a.f) hakkında olduğu Ehl-i Beyt&#39;ten rivayet olunmuştur.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Zeyn-ul Abidin&#39;in (a.s) bu ayeti okuduktan sonra ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun onlar biz Ehl-i Beyt&#39;in şiileridir. Bu işi onlar i&ccedil;in bizden bir şahıs ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin Mehdi&#39;sidir.&quot;</em></strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yukarıda zikredilen her &uuml;&ccedil; ayette de dikkate değer &ouml;nemli nokta &quot;el-arz&quot; kelimesidir. &Ouml;nce de belirttiğimiz gibi bu kelime b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamaktadır. &quot;Arz&quot; kelimesinin yery&uuml;z&uuml;n&uuml;n belli bir noktasıyla sınırlandırılmasıyla ilgili hi&ccedil;bir delil yoktur. İşte bu y&uuml;zden her &uuml;&ccedil; ayette yeralan vaad Resulullah&#39;nın (s.a.a) torunu İslam&#39;ın d&uuml;nya h&uuml;kumeti ve Hz. Mehdi (a.s) vasıtasıyla ger&ccedil;ekleşecektir.</p>\n\n<h2>\n	4- İslam&#39;ın d&uuml;nyayı kuşatıcı oluşu</h2>\n\n<p>\n	<strong><em>&quot;Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur. &Ouml;yle ki, onu (hak din olah İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese de.&quot;</em></strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu ayet Kur&#39;an&#39;da &uuml;&ccedil; defa tekrar edilmiş olup &ouml;nemli bir ger&ccedil;ekten haber vermektedir. Tekrarının sebebiyse onun &ouml;nemi i&ccedil;indir. Ayet tevhid dini olan İslam&#39;ın d&uuml;nyayı kuşatacağını bildirmektedir. Buradaki i&ccedil;erik, İslam&#39;ın her y&ouml;n&uuml;yle b&uuml;t&uuml;n d&uuml;nya dinlerine galip gelmesidir. İslam&#39;ın t&uuml;m yery&uuml;z&uuml;n&uuml; kapsayacağı ve b&uuml;t&uuml;n dinler karşısında zafere ulaşacağı hakkındaki bu ilahi vaadde hi&ccedil; ş&uuml;phe yoktur. Ş&uuml;phesiz bu mevzu şu ana kadar ger&ccedil;ekleşmiş değil. Ama Allah&#39;ın kesin vaadi mutlaka ger&ccedil;ekleşecektir! Bug&uuml;n basiret sahibi insanlar, bu ilahi vaadin insanlık aleminin ufkuna sa&ccedil;tığı aydınlığı, maddi ideolojiler ve batıl inan&ccedil;ların batışını seyrederken g&ouml;rebilmektedir. Bu ise ilahi vaadin ger&ccedil;ekleşmesinin yakın olduğunu m&uuml;jdeliyor bekleyenlere!</p>\n\n<p>\n	Muhtelif&nbsp; İslam kaynaklarına g&ouml;re bu vaad tamamen, İmam Mehdi&#39;nin (a.f) zuhuru ve d&uuml;nyayı kuşatıcı h&uuml;k&uuml;metinin kurulmasıyla ger&ccedil;ekleşecektir: <strong><em>Mecma-ul Beyan Tefsiri</em></strong>&#39;nde, İmam B&acirc;kır&#39;dan (a.s) bu ayetin tefsiriyle ilgili buyurduğu nakledilmiştir: <strong><em>&quot;Bu ayetteki vaad Hz. Muhammed (s.a.a) soyundan olan Mehdi zuhur edince ger&ccedil;ekleşecektir. O g&uuml;n yery&uuml;z&uuml;nde Hz. Muhammed&#39;in hakkaniyetini ikrar etmeyen hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) bu ayetin tefsiriyle ilgili olarak şu rivayet nakledilmiştir: <strong><em>&quot;Allah&#39;a andolsun bu ayetin i&ccedil;eriği hen&uuml;z ger&ccedil;ekleşmemiştir; ancak bizim K&acirc;im&#39;imiz zuhur edince ger&ccedil;ekleşecektir ve K&acirc;im&#39;imiz zuhur edince de d&uuml;nyada Allah&#39;ı inkar eden hi&ccedil; kimse kalmayacaktır.&quot;</em></strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	imam Mehdi&#39;nin yaranlarının &ouml;zellikleri</h2>\n\n<p>\n	<strong><em>&quot;Ey iman edenler, sizlerden kim dininden d&ouml;nerse (Allah&#39;a ve dinine zarar vermez) Allah, yakında &ouml;yle bir toplum getirecek ki, (O) onları sever, onlar da O&#39;nu severler. M&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;, kafirlere karşı (onurlu ve) şediddirler. Allah yolunda cihad ederler, hi&ccedil;bir kınayıcının kınamasından korkmazlar. Bu Allah&#39;ın l&uuml;tfudur; dilediğine verir. O&#39;nun l&uuml;tfu geniştir. O, bilendir.&quot;</em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu ayet, Resul-i Ekrem&#39;e (s.a.a) inen son ayetlerdendir. Sadr-ı İslam m&uuml;sl&uuml;manlarının b&uuml;t&uuml;n m&uuml;cadelelerinden ve Bedr, Uhud, Hendek, Huneyn... gibi zor olayları atlattıktan sonra; b&ouml;yle bir tehdid o topluluk i&ccedil;in acı ve ciddi bir uyarıydı. O g&uuml;zel ve bariz sıfatlara sahip diğer bir kavmin geleceğinin vaadi, İslam dininin koruyuculuğunun o kavmin &uuml;zerine bırakılması o g&uuml;n bu ayeti işitenler i&ccedil;in hayret vericiydi. Bundan dolayı bir&ccedil;ok kez Resulullah&#39;tan (s.a.a) bu ayetin mısdakı hakkında bir &ccedil;ok sorular sorulmuştur. Resulullah (s.a.a) onların bu sorularına cevaben m&uuml;barek elini Selman-i Farıs&icirc;&#39;nin omuzuna koyarak onun kavmini bu ayetin mısdakından zikretmiştir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Bu ayetin en m&uuml;kemmel mısdakı İmam-ı Zaman&#39;ın (Hz. Mehdi) yaranı ve ashabıdır. Bununla ilgili olarak <strong><em>Nur-us Sekaleyn Tefsiri</em></strong>&#39;nde, Ali b. İbrahim&#39;in tefsirinden naklen şu bilgi yer almıştır: &quot;Bu ayet Hz. K&acirc;im (Mehdi) ve onun yaranı hakkında nazil olmuştur. Onlar Allah yolunda cihad ederler ve hi&ccedil;bir kınayıcının kınamasından korkmazlar.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu ayette İmam Mehdi&#39;nin (a.f) yaranı &ccedil;ok g&uuml;zel sıfatlarla belirtilmiş ve şahsiyetlerinin boyutu kısa fakat g&uuml;zel bir şekilde a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Allah&#39;ın p&acirc;k ve kendisine yakın kullarının; t&uuml;m m&uuml;kemmelliklerini, manev&icirc; makamlarını ve b&uuml;t&uuml;n y&uuml;ce değerlerini kapsayan altı &ouml;zellik, İmam Mehdi&#39;nin (a.f) yaranının belirgin &ouml;zellikleri olarak zikrolunmuştur. Bu &ouml;zellikler o y&uuml;ce şahsiyetin dostları i&ccedil;in en m&uuml;kemmel yapıcılık ve kendini yetiştirme programıdır. Ancak Hz. Mehdi&#39;nin (a.f) dostları, bu &ouml;zelliklerle kuşanarak, Hz. Mehdi&#39;nin (a.f) zuhuruna hazırlanıp o y&uuml;ce şahsiyetin d&uuml;nyayı kuşatıcak inkılabına yardımcı olacaklardır.</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) altı &ouml;zelliği şunlardır:</p>\n\n<p>\n	<strong>1- Allah Onları Seviyor:</strong></p>\n\n<p>\n	Onlar Allah&#39;ın l&uuml;tuf ve muhabbetine erişmişlerdir ve Allah onları seviyor.</p>\n\n<p>\n	Bu kısa işaret onların bir&ccedil;ok &ouml;zelliklerini ortaya koymaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;an ayetlerinde de a&ccedil;ık&ccedil;a beyan edildiği &uuml;zere Allah&#39;ın muhabbetini kazananlar şunlardır:</p>\n\n<p>\n	<strong><em>Muhsinin, Tavvabin, Mutahharrin, Muttakin, Sabirin, Mutevekkilin, Muksitin, M&uuml;cahidin</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;yuhibbuhum&quot; (Allah onları seviyor) ibaresiyle b&uuml;t&uuml;n bu sıfatlar zikredilmiştir. O y&uuml;ce şahsiyetin yaranının bu sıfatları kuşandıkları anlaşılmaktadır. Hangi keramet tacı Allah-u Teala&#39;nın onları sevdiğini a&ccedil;ıklamasından daha &uuml;st&uuml;n olabilir.</p>\n\n<p>\n	<strong>2- Onlar da Allah&#39;ı Sever</strong></p>\n\n<p>\n	<strong><em>&quot;İman Edenler Allah&#39;ı &ccedil;ok fazla severler.&quot;</em></strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İmam Mehdi&#39;nin (a.f) yaranı sonsuz bir okyanusta Allah aşkına dalmış, ilahi aşkla mest olmuşlardır. Allah aşkı karşısında her arzu ve muhabbet onlar i&ccedil;in hi&ccedil; bir değer taşımamaktadır. Aslında onlar Allah&#39;tan başkasını aşk ve muhabbete layık g&ouml;rmezler.</p>\n\n<p>\n	Onların Allah&#39;a olan muhabbetlerinin ameli g&ouml;r&uuml;nt&uuml;s&uuml; Resulullah&#39;ı (s.a.a) izlemelerinde ve itaat etmelerinde tecelli eder. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim buyuruyor ki: <strong><em>&quot;De ki: Eğer Allah&#39;ı seviyorsanız bana uyun ki Allah da sizi sevsin&quot;</em></strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bahis konusu olan ayette ne kadar da latif ve hoş bir nokta vardır. Allah&#39;ın se&ccedil;kin kullarının O&#39;nu sevmesinin, Allah&#39;ın onları sevmesinden kaynaklandığının aydınlığa kavuşması i&ccedil;in &ouml;nce Allah&#39;ın onlara sevgisinden, sonra onların Allah&#39;a sevgisinden bahsedilmektedir.</p>\n\n<p>\n	&quot;Eğer perişan sa kalbi Mecnun&#39;un</p>\n\n<p>\n	Daha perişan dı kalbi Leyla&#39;nın&quot;</p>\n\n<p>\n	<strong>3- M&uuml;minler Karşısında Al&ccedil;ak G&ouml;n&uuml;ll&uuml;d&uuml;rler</strong></p>\n\n<p>\n	Onlar m&uuml;minler karşısında al&ccedil;ak g&ouml;n&uuml;ll&uuml;, yumuşak ve merhametlidirler. Şayet ayette ge&ccedil;en <strong><em>&quot;ezzilletun ala-l muminin&quot; (m&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;d&uuml;rler)</em></strong> tabirinden başka hi&ccedil; bir tabir onların birbirlerine karşı olduk&ccedil;a al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve merhametli oluşlarını bu kadar a&ccedil;ık bir şekilde bildirmez. Bu tabir i&ccedil;in Feth Suresi 29. ayetteki <strong><em>&quot;ruhemaun beynehum&quot; (birbirlerine karşı merhametlidirler) </em></strong>tabirinden daha y&uuml;ksek mertebededir diyediliriz.</p>\n\n<p>\n	Onlar &ouml;yle bir topluluktur ki; kardeşlerini, dostlarını, aynı inancı paylaştıkları kimseleri (m&uuml;tevazi oluşlarından ve merhametlerinden dolayı) en acı, dayanılmaz anlar ve olaylar karşısında bile kendilerine tercih ederler: <strong><em>&quot;Kendilerinin ihtiya&ccedil;ları dahi olsa (kardeşlerine) &ouml;z canlarına tercih ederler.&quot;</em></strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>4- Kafirlere Karşı Şedittirler</strong></p>\n\n<p>\n	D&uuml;şmanları ve zalimlere karşı zorlu, haşin, g&uuml;&ccedil;l&uuml;d&uuml;rler; &ccedil;elikten sağlam bir sed, yakıcı bir ateş gibi d&uuml;şman karşısına dikilip direnir, sert bir şekilde karşı koyarak &ccedil;aba sarfederler: <strong><em>&quot;Kafirlere karşı şedittirler.&quot;</em></strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	<strong>5- Allah Yolunda Cihad Ederler</strong></p>\n\n<p>\n	Allah yolunda s&uuml;rekli cihad etmek onların değişmez &ouml;zellikleridir. Tevhid dininin (İslam&#39;ın) d&uuml;nyayı kuşatması ve ilah&icirc; hakimiyetin baştan başa t&uuml;m d&uuml;nyada h&uuml;k&uuml;m s&uuml;rmesi i&ccedil;in kesintisiz cihad şarttır. Aksi m&uuml;mk&uuml;n değildir. Zaaf, gevşeklik, tembellik, rahata d&uuml;şk&uuml;nl&uuml;k, d&uuml;nya yaşamına aldanma, hayal alemine dalıp arzular peşinde koşmak duraklamanın, hatta gerilemenin ve sapmanın &ouml;nemli sebeplerindendir. Bu y&uuml;ce hedeflere erişmek; savaş ve şehadet meydanlarına koşmadan, yorucu &ccedil;abalara katlanmadan, gece-g&uuml;nd&uuml;z &ccedil;alışmaksızın imkansızdır.</p>\n\n<p>\n	<strong>6- Yadırgayanların Yadırgamasından Korkmazlar</strong></p>\n\n<p>\n	Allah&#39;ın emirlerini yerine getirmede, hakkı savunmada hi&ccedil; bir yadırgayıcının yadırgamasından korkmazlar.</p>\n\n<p>\n	Ger&ccedil;ekten Allah&#39;ın dinine yardım ve cihad yolunda hareket edenler; muhtelif kesimler, maksatlı d&uuml;şmanlar, cahil-dar g&ouml;r&uuml;şl&uuml; dostlar tarafından bir&ccedil;ok kınamalara maruz kalırlar. Ama hakkı bulmuş, hakka doğru hareket eden kimseler asla uğursuz g&uuml;r&uuml;lt&uuml;ler ve menfi propagandaların etkisi altında kalmamış ve kalmazlar. İrade ve gayretlerinde de en k&uuml;&ccedil;&uuml;k bir teredd&uuml;t, sarsıntı olmamış ve olmazda.</p>\n\n<p>\n	Allah&#39;tan bizleri de o y&uuml;ce şahsiyetin yaranlarından kılmasını &uuml;mid ediyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div style=\"margin-left:14.2pt;\">\n	<p align=\"center\">\n		<em>Hz. İmam Rıza (a.s) babaları vasıtasıyla Resulullah&#39;ın&nbsp; (s.a.a)</em></p>\n\n	<p align=\"center\">\n		<em>&nbsp;ş&ouml;yle buyurduğunu naklediyor:</em></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		Allah, duymak (duyarak veya okuyarak birinden &ouml;ğrenmek) yoluyla&nbsp; dinini &ouml;ğrenmeyen kimseyi sapıklıkta bırakır: ve Allah&#39;ın&nbsp; dinini O&#39;nun a&ccedil;tığı kapıdan başka bir yolla &ouml;ğrenen kimse m&uuml;şriktir: O&#39;nun vahyine emin kıldığı kapı ise Muhammed&#39;dir(s.a.a).</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"right\">\n		<strong>&nbsp;Uyun Ahbar-ı Rıza, c. 2, s. 9</strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Enbiya/105.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>-&nbsp; Mecma-ul Beyan, c.7, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kasas/5.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Nehc-&uuml;l Bela&eth;a, hikmetli s&ouml;zler: 209.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nur-us Sekaleyn, c.4, s.110.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Tefsir-i Numune&#39;den naklen, c.16, s.19.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>-&nbsp; Nur/55.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>-&nbsp; Mecma-ul Beyan, c.7, s.239.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Saf/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>-&nbsp; Mecma-ul Beyan, c.5, s.38.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Nur-us Sekaleyn, c.2, s.211.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- M&acirc;ide/54.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>-&nbsp; Mecma-ul Beyan, c.3, s.208.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Nur-us Sekaleyn, c.1, s.641.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Bakara/195, 222; &Acirc;l-i &Yacute;mran/76, 146, 159; M&acirc;ide/42; S&acirc;f/4.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Bakara/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- &Acirc;l-i &Yacute;mran/165.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ha&thorn;r/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Feth/29.</p>\n	</div>\n</div>','Kur\'an\'da İmam Mehdi(A.S)','','publish','closed','open','','kuranda-imam-mehdia-s','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2913',0,'post','',0),(2914,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<p>\n	İmam Mehdi (a.s) Hicri Kameri 255 yılında d&uuml;nyaya geldi. Babası İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra Abbasi saltanatının memurları, İmam Hasan Askeri (a.s)&rsquo;ın evine saldırıp yerine ge&ccedil;ecek olan İmam&rsquo;ı aramaya koyuldular. Bu olay geleceğin İmamının canının ciddi bir şekilde tehlikede olduğunu g&ouml;steriyordu. İmamet silsilesi, ve n&uuml;b&uuml;vvet s&uuml;lalesinin devam etmesi ve beşeriyetin b&uuml;y&uuml;k kurtarıcısının canının korunması gerekiyordu. Bu nedenle İmam Mehdi (a.s), Allah&rsquo;ın emriyle gaybete &ccedil;ekildi.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın gaybetiyle Şiiler olduk&ccedil;a g&uuml;&ccedil; bir d&ouml;neme girmiş oluyorlardı. Bu durum karşısında dağılma ihtimali b&uuml;y&uuml;kt&uuml;. Ancak, bu duruma alışmaları, şek ve ş&uuml;pheye d&uuml;şmemeleri ve paniğe kapılmamaları i&ccedil;in, Resulullah (s.a.a) ve Ehl-i Beyt İmamları (a.s) yıllar &ouml;ncesinden gerekli tedbirleri almış, nurlu ve muhtevalı s&ouml;zlerinde gaybet meselesini geniş&ccedil;e işlemiş ve fikirleri gaybet i&ccedil;in hazırlamışlardı. Bu konuda bir&ccedil;ok hadis nakledilmiştir ki, onlardan birka&ccedil;ını aşağıda &ouml;rnek olarak zikrediyoruz:</p>\n\n<p>\n	1- Resulullah (s.a.a) ş&ouml;yle buyuruyor: &ldquo;Beni m&uuml;jdeci olarak g&ouml;nderen Allah&rsquo;a andolsun, benim evlatlarımdan olan Kaim (kıyam edecek olan Mehdi) bir ahd &uuml;zere gizlenecektir. O d&ouml;nemde insanların &ccedil;oğusu: (hak yoldan saparak) &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur.&rdquo; diyecektir. Bir kısmı da onun doğumunda ş&uuml;phe edecektir. &Ouml;yleyse, kim gaybet zamanını g&ouml;rse, dinini korusun ve şeytanının ş&uuml;phe uyandırarak ona musallat olmasına ve anne babasını (Adem ve Havva) cennetten &ccedil;ıkardığı gibi onu benim dinimden &ccedil;ıkarmasına izin vermesin. Allah, şeytanı kafirlerin dostu olarak karar kılmıştır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Emir-ul M&uuml;&rsquo;minin Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Yery&uuml;z&uuml;nde her zaman Allah&rsquo;ın, dinini ayakta tutacak bir h&uuml;ccetti olacaktır. O ya g&ouml;r&uuml;l&uuml;p bilinecek, (11 Masum İmam (a.s) gibi) ya da (zalimlerin korkusundan) gizli bir halde yaşayacaktır ki, Allah&rsquo;ın h&uuml;ccet ve delilleri batıl olmasın.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo; İmamınızın gaybet haberi size ulaştığında onu inkar etmeyin.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bu işin sahibi i&ccedil;in kesinlikle bir gaybet d&ouml;nemi olacaktır. Bunun bazı sebepleri vardır. Bu sebepleri a&ccedil;ıklamamaya emrolunduk. onun gaybetinin hikmeti, kendisinden &ouml;nce gelen peygamberlerin gaybetlerinin hikmeti gibidir. Bunun asıl sebebi ortaya &ccedil;ıktıktan sonra bilinecektir. Nitekim Hz. Hızır&rsquo;ın yaptığı işlerin hikmeti, Hz. Musa ondan ayrılıncaya kadar bilinmedi. Birbirlerinden ayrılınca, neden gemiyi deldiği, neden o genci &ouml;ld&uuml;rd&uuml;ğ&uuml; ve neden duvarı yaptığı bilindi. Bu iş, Allah&rsquo;ın işlerinden, onun sırlarından ve gayblarındandır. Allah Teala&rsquo;yı hikmet sahibi bilen, onun b&uuml;t&uuml;n işlerinin hikmet ve maslahata uygun olduğunu da kabul eder, o işlerin sebebini bilmezse dahi.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Şia Muhaddisleri, Hz. Mehdi (a.s) ve onun gaybetiyle ilgili Hadisleri Resulullah ve Masum İmamlardan sırasıyla nakletmiş ve kitaplarında kaydetmişlerdir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu hadislerde gaybetin &ouml;zellikleri a&ccedil;ıklanmıştır. Bilindiği &uuml;zere bu hadislerde vaad edilen gaybet d&ouml;nemi 260 hicri yılından başlayarak b&uuml;t&uuml;n &ouml;zellikleriyle birlikte ger&ccedil;ekleşmiş ve şidi de devam etmektedir. B&ouml;ylece Hz. Mehdi (a.s)&rsquo;ın gaybeti, bu Hadislerin doğruluğunun delillerinden birisidir. Hadislerin doğruluğu da, &ldquo;Vaad Edilmiş Mehdi&rdquo;nin o olduğuna delildir. &Ccedil;&uuml;nk&uuml; bu gibi &ouml;zellikler onun (a.s) dışında kimsede g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Hadislerde haberi verilen gaybet iki merhalede ger&ccedil;ekleşmiştir.</p>\n\n<h2>\n	1- Gaybet-i Suğra (K&uuml;&ccedil;&uuml;k Gizlilik)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın geybete &ccedil;ekildiği ve Şiilerle irtibatını, se&ccedil;tiği naiplerle sağladığı d&ouml;neme &ldquo;Gaybet-i Suğra&rdquo; d&ouml;nemi denir.</p>\n\n<p>\n	Gaybet-i Suğra İmam Hasan Askeri (a.s)&rsquo;ın şehadet tarihi olan 8 Rebiulevvel 260 hicri&rsquo;den başlayıp d&ouml;rd&uuml;nc&uuml; ve son naibi Ali b. Muhammed Semeri&rsquo;nin 15 Şaban 329 hicri yılında vuku bulan vefatına kadar s&uuml;rd&uuml;.</p>\n\n<h3>\n	Gaybet-i Suğranın S&uuml;resi</h3>\n\n<p>\n	Yukarıdaki a&ccedil;ıklamaya g&ouml;re, Hz. Mehdi (a.s)&rsquo;ın Gaybet-i Suğra d&ouml;nemi yaklaşık 70 yıl s&uuml;rd&uuml;. Ama bazıları bu s&uuml;renin 74 yıl olduğunu s&ouml;yl&uuml;yorlar.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Onlar, Gaybet-i Suğra&rsquo;nın başlangıcını İmam (a.s)&rsquo;ın doğum tarihinden (H.K. 255) hesaplamışlardır. Gaybet-i Suğra&rsquo;nın m&uuml;ddetinin 70 yıl olması daha doğru bir g&ouml;r&uuml;şt&uuml;r. Hz. Mehdi (a.s) her ne kadar babası (a.s) hayatayken g&ouml;zlerden uzak idiyse de bu gizlilik Gaybet-i Suğra&rsquo;dan sayılmamaktadır. &Ccedil;&uuml;nk&uuml; o zaman İmam Hasan Askeri (a.s) İmamdı. İmam Hasan Askeri (a.s) vefat ettikten sonra İmamet Hz. Mehdi (a.s)&rsquo;a ge&ccedil;ti ve gaybet d&ouml;nemi başladı &ccedil;&uuml;nk&uuml; gaybet d&ouml;neminden maksat her gaybeti değil, İmametle beraber olan gaybettir. Buna g&ouml;re Gaybet-i Suğra, &ouml;zel naipler vasıtasıyla imamla irtibat sağlanabildiği d&ouml;nemine denir. Bu gaybet 8 Rebiulevvel 260&rsquo;dan başlayıp, 15 Şaban 329&rsquo;da bitmiştir.</p>\n\n<h2>\n	2- Gaybet-i Kubra (B&uuml;y&uuml;k Gizlilik)</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;nemi ve &ouml;zel naipler vasıtasıyla sağlanan mektuplaşma d&ouml;neminin&nbsp; bitmesinden sonra Gaybet-i Kubra d&ouml;nemi başlamış, g&uuml;n&uuml;m&uuml;ze dek de s&uuml;rmektedir. Bu gaybetin &ouml;zelliklerini ileride daha geniş şekilde ele alacağız.</p>\n\n<h2>\n	İki Gaybet Hakkında &Ouml;nceden Verilen Haberler</h2>\n\n<p>\n	Resulullah (s.a.a) ve Ehl-i Beyt İmamlarından nakledilen bir&ccedil;ok hadis, İmam Mehdi (a.s)&rsquo;ın gaybetinin iki şekilde olacağını haber vermektedir.</p>\n\n<p>\n	Bu hadisler, bu konuda ileri s&uuml;r&uuml;lm&uuml;ş olan bazı soru ve ş&uuml;phelere de cevap olabileceği i&ccedil;in bazılarını aşağıda zikrediyoruz:</p>\n\n<p>\n	1- İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın, biri kısa, diğeri uzun iki gaybeti olacaktır. İlkinde yalnızca has Şiiler onun yerini bileceklerdir. İkincisinde ise, sadece onun hizmetinde olan &ouml;zel şahıslar yerlerini bileceklerdir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	2- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Kıyam edecek olan İmam&rsquo;ın iki gaybeti olacaktır. Onların birinde (B&uuml;y&uuml;k Gaybette) her yıl hacca gelecek ve halkı g&ouml;recektir; ama halk onu g&ouml;remeyecektir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	3- Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Mehdi&rsquo;nin iki gaybeti vardır. Onlardan birisi uzun olacaktır. Bazılar &ldquo;O &ouml;ld&uuml;&rdquo; diyecekler; bazıları, &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları da, &ldquo;Gitti&rdquo; diyecekler. Ashabından &ccedil;ok azının dışında kimse onun emrinde kalmayacaktır. Onun hizmetinde olan en yakın şahıstan başka evlatları veya diğerlerinden kimse onun yerini bilmeyecektir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İki &ccedil;eşit gaybet hakkında bir&ccedil;ok hadis nakledilmiştir. Sadece <em>Gaybet-i Nu&rsquo;mani</em>&rsquo; adlı eser de 9 tane hadis vardır. S&ouml;zkonus eserin yazarı olan Muhammed b. İbrahim Nu&rsquo;mani H. 4. y&uuml;zyılda yaşan şia alimlerdendir. O bu hadisleri naklettikten sonra ş&ouml;yle diyor: &ldquo;Kaim (a.s)&rsquo;ın iki &ccedil;eşit gaybetini beyan eden Hadisler, sahih Hadislerdir.&rdquo;</p>\n\n<h2>\n	Niyabet (Vekillik)</h2>\n\n<p>\n	İster b&uuml;y&uuml;k olsun, ister k&uuml;&ccedil;&uuml;k, gaybetin hi&ccedil; bir &ccedil;eşidinde, 12. İmam Hz. Mehdi (a.s)&rsquo;ın insanlarla ilişkisi tamamıyla kesilmemiştir. &Ccedil;&uuml;nk&uuml; her iki gaybette de niyabet m&uuml;essesesi s&ouml;z konusudur. Naiplerin vasıtasıyla İmam (a.s)&rsquo;ın halkla irtibatı devam etmiştir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gaybetinin iki merhalesi olduğu gibi niyabetin de iki merhalesi olmuştur: K&uuml;&ccedil;&uuml;k Gaybette &ldquo;&Ouml;zel Niyabet&rdquo; , B&uuml;y&uuml;k Gaybet&rsquo;te &ldquo;Genel Niyabet.&rdquo; var olmuştur.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h3>\n	&Ouml;zel ve Genel Niyabet</h3>\n\n<p>\n	&Ouml;zel Niyabet şudur: İmam (a.s), belirli ve m&uuml;şahhas şahısları kendisine naip eder ve onları isimleriyle tanıtır. Nitekim İmam Hasan Askeri (a.s) da aynı işi yapmış ve ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman) g&uuml;venilir insanlardır. Size ne getirseler, benden getirmişlerdir, size ne s&ouml;yleseler, benden taraf s&ouml;yl&uuml;yorlar.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Şahid olun, Osman b. Said Amri (Birinci Naip) benim vekilimdir. Onun oğlu Muhammed b. Osman (İkinci Naip) da benim oğlum ve sizin Mehdi&rsquo;nizin vekilidir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Genel Niyabet ise şudur: İmam (a.s) birtakım genel şart, sıfat ve &ouml;zellikleriyle naiplerini belirler. Dolaysıyla her asırda bu sıfat ve &ouml;zelliklere sahip olanlar, Hz. Mehdi (a.s)&rsquo;ın Genel Naipleri olurlar. Bu genel şart ve &ouml;zellikler Hadislerde belirtilmiştir.</p>\n\n<p>\n	Orneğin şu hadislerde genel naiblerin taşımaları gereken bu genel şartlara işaret olunmuştur.</p>\n\n<p>\n	Hz. Mehdi (a.s), İshak b. Yakub&rsquo;a g&ouml;nderdiği mektupta ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gelecekte vuku bulacak olaylar i&ccedil;in Hadislerimizi nakleden alimlere başvurun. &Ccedil;&uuml;nk&uuml; onlar benim sizlere olan h&uuml;ccetlerimdirler. Ben de Allah&rsquo;ın onlara h&uuml;ccetiyim.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Avam (Fakih olmayan ve dini h&uuml;k&uuml;mleri &ccedil;ıkaramayanlar), g&uuml;nahlardan kendisini koruyan, dini hıfzeden, heva ve hevesine muhalefet eden ve Mevlasina itaat eden fakihleri taklit etmeleri gerekir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Dolaysıyla, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, Hz. Mehdi (a.s)&rsquo;ın isim ve &ouml;zellikleriyle tanıtılan naiplere &ouml;zel Naiplerine &ldquo;Nuvvab-ı hassa&rdquo; (&Ouml;zel Naipler)<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> ve &ldquo;Nuvvab-ı Erbaa&rdquo; (D&ouml;rt Naip) denilmektedir. Bu makalenin yazılmasındaki asıl ama&ccedil; da, bu muhterem naiplerin yaşantılarını a&ccedil;ıklayıp anlatmaktır. Bu hususu mekalenin devamında geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	B&uuml;y&uuml;k Gaybet&rsquo;in başlamasından bu yana Masum İmamlar (a.s) tarafından belirlenen genel kaideye g&ouml;re hareket ederek naip olanlara da &ldquo;Nuvvab-ı &Acirc;mme&rdquo; (Genel Naipler) denmektedir.</p>\n\n<h2>\n	Gaybet-i Suğra D&ouml;nemindeki Abbasi Halifeleri</h2>\n\n<p>\n	Gaybet-i Suğra d&ouml;neminde Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naibi olup, yaklaşık 70 yıllık bir d&ouml;nem boyunca naiplik sorumluluğunu y&uuml;klenen D&ouml;rt Naib&rsquo;in niyabet d&ouml;nemi, Abbasi haliferinden el Mu&rsquo;temid Billah (256-279 h.), el-Mu&rsquo;tazad Billah (279-289 h.), el-Muktefi Billah (289-295 h.), el-Muktedir Billah (295-322 h.), el-Kahir Billah (320-322 h.) ve er-Razi Billah&rsquo;ın (322-329 h.) saltanatlarına rastlar.</p>\n\n<p>\n	Abbasilerin ilk halifesi Seffah (Kan d&ouml;k&uuml;c&uuml;) diye tanınan Ebu-l Abbas,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> H.K. 132 yılının Rebiussani ayının 12. g&uuml;n&uuml;nde Kufe&rsquo;de başa ge&ccedil;ti.</p>\n\n<p>\n	O, minbere &ccedil;ıkıp bir hutbe okudu. Bu hutbede kendisini ve ailesini Peygamber (s.a.a)&rsquo;in Ehl-i Beyt&rsquo;i, yakınları ve akrabaları olarak tanıtıp, Ehl-i Beyt hakkındaki ayetlerin ve onlara ait hakların kendkileri i&ccedil;in olduğunu iddia etti.</p>\n\n<p>\n	Abbasiler, kendilerini &Acirc;l-i Muhammed diye tanıtarak hareketleri ve kargaşalıkları kendi lehlerini &ccedil;evirmeyi becerebilmişlerdi.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Sonunda Beni-l Abbas, Ehl-i Beyt (a.s) adına Ben&icirc; &Uuml;mmeye&rsquo;yi yıkıp, halifeliği ellerine ge&ccedil;irdiler. İlk zamanlarda halka ve Hz. Ali&rsquo;nin soyundan olan Seyyidlere iyi davranıyor, Ehl-i Beyt (a.s)&rsquo;ın intikamını alma adına Ben&icirc; &Uuml;meyye&rsquo;yi katliam ediyorlardı. Beni &Uuml;meyye halifelerinin kabirlerini a&ccedil;ıp bulduklarını ateşte yakıyorlardı.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ama uzun bir zaman ge&ccedil;meden Ben&icirc; &Uuml;meyyen&rsquo;nin y&ouml;ntemini yani Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve d&uuml;şmanlık yolunu tutmaya başladılar. Zul&uuml;mde ve fesatta ellerinden geleni yapmaktan geri durmadılar. Hz. Ali&rsquo;nin soyundan olanları &ccedil;eşitli zul&uuml;mleri reva g&ouml;r&uuml;p grup grup katlediyorlardı; bir kısmının başlarını kesiyor, bir kısmını da diri diri toprağa g&ouml;m&uuml;yorlardı.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Abbasi halifelerinin bir takım ortak &ouml;zellikleri vardır: Onlar kendi d&ouml;nemlerin en ayyaş insanlarından sayılıyor, şarap i&ccedil;iyor, hatta geceleri sabahlara kadar sazla s&ouml;zle eğleniyorlardı, halkın sorunlarıyla ilgilenmiyorlardı. Bu hususlar tarihi a&ccedil;ıdan isbatı gerektirmeyecek derecede a&ccedil;ıktır.</p>\n\n<p>\n	Abbasi halifelerinin bir diğer &ouml;zelliği, Ehl-i Beyt&rsquo;e d&uuml;şmanlık etmek, onlara karşı nefret duymak, onları s&uuml;rg&uuml;n etmek, zindana atmak, &ouml;ld&uuml;rmek ve baskı yapmaktı. Bu konuda halifeyle, Abbasilerin ileri gelenleri, ordu komutanları ve vezirleri arasında fark yoktu. Bu d&uuml;ş&uuml;nce şekli, Abbasi halifelerinin hemen hepsinde g&ouml;ze &ccedil;arpmaktadır. Ama bu d&uuml;ş&uuml;nceyi uygularken bazen metodları değişik olmuştur.</p>\n\n<p>\n	Bu baskı ve zorbalıklar Gaybet-i Suğra d&ouml;nemine yaklaştık&ccedil;a artmaktadır. İmamlarımız (a.s), &ouml;zellikle K&uuml;&ccedil;&uuml;k Gaybet&rsquo;e yakın zamanlarda &ccedil;ok yaşamamış ve birbiri ardınca şehit edilmişlerdir. İmam Cevad (a.s) Şia kaynaklarına g&ouml;re H.K. 220 yılında Abbasi halifelerinden Mu&rsquo;tasım&rsquo;ın tahrikiyle, kendi karısı ve Me&rsquo;mun&rsquo;un kızı tarafından zehirletilerek 25 yaşında şehid oldu.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> İmam Ali Naki (a.s) da H.K. 254 yılında Abbasi halifelerinden Mu&rsquo;taz tarafından zehirletilerek 41 yaşında şehid edildi.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> İmam Hasan Askeri (a.s) da H.K. 260 yılında 28 yaşında iken Abbasi halifelerinden Mu&rsquo;temid tarafından zehirletilerek şehid edildi.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> İmamların &ccedil;ok yaşamamaları; halifelerin, İmamlar&rsquo;ı ortadan kaldırma hedeflerinde ne derecede ciddi olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	B&ouml;ylesi baskılara rağmen Şia mektebi &uuml;mmetin parlayan yıldızlarının rehberliğinde bu buhranlardan sağlam olarak &ccedil;ıkıp, en k&uuml;&ccedil;&uuml;k bir sapma olmadan kendisini koruyabilmiştir.</p>\n\n<p>\n	Şia mektebinin tarih boyunca kudret ve h&uuml;k&uuml;met sahiplerinin geniş &ccedil;aplı muhalefet ve d&uuml;şmanlıklarına rağmen ayakta kalmasının sırrı, her şeyden &ouml;nce bu mektebin hakkaniyeti, sonra da bu mektebin rehberlerinin zamanın şartlarına uygun akıllıca ve hekimane tedbirlerinde yatmaktadır. Bu tedbirlerden birisi, niyabet ve vekalet m&uuml;essessisinin K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde sistemli bir şekildeki &ccedil;alışmasıydı.</p>\n\n<h2>\n	Niyabetin Asıl Hedefleri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın naiplerinin iki temel hedefi vardı:</p>\n\n<p>\n	1- Zihinleri B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamak, halkı yavaş yavaş Hz. Mehdi (a.s)&rsquo;ın gizli yaşadığı d&ouml;neme alıştırmak. İmam (a.s) eğer birdenbire gaybete &ccedil;ekilseydi, belki de insanlar t&uuml;m&uuml;yle Mehdi (a.s)&rsquo;ı inkar ederler ve d&uuml;ş&uuml;nceler saparlardı. Hz. Mehdi (a.s)&rsquo;ın &ouml;zel naipleri, K&uuml;&ccedil;&uuml;k Gaybet d&ouml;neminde, halkı B&uuml;y&uuml;k Gaybet&rsquo;e hazırlamakla g&ouml;revliydiler ve bu g&ouml;revlerini hakkıyla yerine getirdiler. Bu nedenle de artık K&uuml;&ccedil;&uuml;k Gaybetin devam etmesine gerek kalmadı.</p>\n\n<p>\n	2- Şiilerin rehberliğini &uuml;stlenip onların toplumsal menfatlerini korumak. Onlar, İmam (a.s)&rsquo;ın gaybetinden dolayı Şia camiasında doğan boşluğu dolduruyorlardı. Hz. Mehdi (a.s) onların vesilesiyle toplum &uuml;zerindeki rehberliğini s&uuml;rd&uuml;rm&uuml;ş, gaybetinden dolayı meydana gelebilecek zararları &ouml;nlemiş, en zor şartlar altında &ccedil;ok karmaşık olan siyasi ve i&ccedil;timai alanlarda taraftarlarını yol g&ouml;stermiş ve Şiilerin dağılıp sapmasına engel olmuştur.</p>\n\n<h2>\n	&Ouml;zel Naiplerin Vazife ve Faaliyetleri</h2>\n\n<p>\n	&Ouml;zel Naiplerin vazifeleri, onların hayatlarının b&uuml;t&uuml;n y&ouml;nlerini kapsayacak şekildeydi. Onların yahatlarını baştanbaşa, Hz. Mehdi (a.s) tarafından &uuml;zerlerine y&uuml;klenen vazife ve faaliyetlere vakfetmişlerdi. İmam Mehdi (a.s)&rsquo;ın bu vefalı yaranının hayatlarını inceleyenler, onların toplumsal, siyasi, k&uuml;lt&uuml;rel, ilmi vb. alanlardaki ihlaslı &ccedil;alışma ve &ccedil;abalarını g&ouml;receklerdir.</p>\n\n<p>\n	Burada, onların hayat &ouml;yk&uuml;lerini anlatmaya ge&ccedil;meden &ouml;nce ortak faaliyetlerinden bazılarına kısaca değineceğiz:</p>\n\n<h3>\n	1- Hz. Mehdi (a.s)&rsquo;ın Adını Ve Yerini Gizlemek, Onun (a.s) Hakkındaki Ş&uuml;phe ve Teredd&uuml;tleri Gidermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin vasıtasıyla naklolunan Hadisler ve Hz. Mehdi (a.s) tarafından yine onların vasıtasıyla g&ouml;nderilen mektuplardan, naiplerin vazifelerinin iki y&ouml;nl&uuml; olduğu anlaşılmaktadır:</p>\n\n<p>\n	Bir y&ouml;nden, İmam (a.s)&rsquo;ın ismi ve yaşadığı yeri sadece d&uuml;şmanlardan değil, hatta Şiilerden bile gizlemeyi ve onun (a.s) adını asla hi&ccedil;bir yerde s&ouml;ylememelerini tembihliyorlardı. B&ouml;ylelikle Şiileri, Abbasilerin tehlikesinden korumayı ama&ccedil;lıyolardı.</p>\n\n<p>\n	&Ouml;te yandan, itimad ettikleri insanlara İmam (a.s)&rsquo;ın varlığını ispat edip, ş&uuml;phe ve teredd&uuml;te d&uuml;şmelerini &ouml;nlemek i&ccedil;in mektuplaşma ve imam adına işleri y&uuml;r&uuml;tmek yoluyla &uuml;mmetle imam arasındaki bağı sağlıyorlardı ve nerede olduğunu s&ouml;yl&uuml;yorlardı.</p>\n\n<h3>\n	2- Şiilerin Gruplara B&ouml;l&uuml;nmesini Engellemek</h3>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Naiplerinin &ouml;nemli vazifelerinden biri de, İmam Hasan Asker&icirc; (a.s)&rsquo;ın oğlu Hz. Mehdi (a.s)&rsquo;ın İmametini a&ccedil;ıklayarak Şiilerin b&ouml;l&uuml;nmelerine engel olmaktı. Bu hedefe ulaşmak i&ccedil;in de Peygamber-i Ekrem (s.a.a) ve Masum İmamlardan, İmamların 12 tane olduğu ve on ikincisinin gaybete &ccedil;ekileceğine delil olan Hadislere de temess&uuml;k ediyorlardı.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Naipler, bu merhalede &ouml;nemli başarılar elde etmiş, Şia camiasında meydana gelen gruplaşmaları &ouml;nemli &ouml;l&ccedil;&uuml;de azaltabilmişlerdi.</p>\n\n<h3>\n	3- Fikhi, İlmi ve Akidevi Sorulara Cevap Vermek</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin fıkhi ve şer&rsquo;i sorularını Hz. Mehdi (a.s)&rsquo;a sunup, cevabını almak ve onu halka ulaştırmaktı. İkinci Naip Muhammed b. Osman&rsquo;ın zamaninda bir &ccedil;ok fıkhi sorular sorulmuş, bunlara İmam Zaman (a.s)&rsquo;dan gelen &ccedil;eşitli ve uzun mektuplarda cevap verilmiştir.</p>\n\n<h3>\n	4- Yalan Yere Niyabet İddiasında Bulunanlarla M&uuml;cadele</h3>\n\n<p>\n	Bu konuyu İkinci Naibin yaşamını anlatırken geniş&ccedil;e ele alacağımız i&ccedil;in burada tekrarlamıyoruz.</p>\n\n<h3>\n	5- İmam (a.s)&rsquo;a Ait Malları Alıp, Dağıtmak</h3>\n\n<p>\n	&Ouml;zel Naiplerin bir işi de, Şiilerin b&ouml;lgesel vekillere verdikleri İmam (a.s)&rsquo;a ait malları toplamaktı. Bu malları &ccedil;eşitli yollarla İmam (a.s)&rsquo;a ulaştırıyor, veya onun emriyle harcıyorlardı.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h3>\n	6- B&ouml;lgesel Vekiller Tayın Etmek</h3>\n\n<p>\n	&Ccedil;eşitli b&ouml;lgelerin işlerini idare etmek, Şiilerin İmamlarla irtibatını sağlamak i&ccedil;in vekil belirlemek, &ouml;nceki İmamlar (a.s)&rsquo;ın zamanında da var olan bir y&ouml;ntemdi. Gaybet d&ouml;neminde de &Ouml;zel Naipler, bu y&ouml;ntemden yararlanarak &ccedil;eşitli b&ouml;lgeler i&ccedil;in vekiller tayin ediyorlardı. Şiilerin yaşadıkları b&ouml;lgeler belliydi. Her b&ouml;lge i&ccedil;in bir vekil belirleniyor, bu vesileyle Şiilerle &Ouml;zel Naiplerin irtibatı sağlanıyordu.</p>\n\n<h2>\n	Naiplerin Se&ccedil;ilme Tarzı (Şekli)</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın 70 yıldaki &ouml;zel naipleri şunlardı:</p>\n\n<p>\n	1- Ebu Amr, Osman b. Said Amri</p>\n\n<p>\n	2- Ebu Cafer, Muhammed b. Osman b. Said Amri</p>\n\n<p>\n	3- Ebu-l Kasım, H&uuml;seyin b. Ruh Nevbahti</p>\n\n<p>\n	4- Ebu-l Hasan, Ali b. Muhammed Semeri</p>\n\n<p>\n	İmamiye Şiası arasında bu konuda herhangi bir ihtilaf g&ouml;ze &ccedil;arpmamaktadır.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bunlar, sırayla İmam (a.s)&rsquo;ın vekilliğini yapmışlardır. Bunları bizzat İmam (a.s) belirliyordu. İkinci, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; Naibleri bir &ouml;nceki naibe mektup yazarak tayın etmiştir. Birinci naibi ise İmam Hasan Askeri (a.s) kendisi ve kendisinden sonraki İmam i&ccedil;in naib olarak tayin etmiştir.</p>\n\n<p>\n	&Ouml;zel naipler, bu d&ouml;nemde Şiilere İmam (a.s) arasındaki irtibat sağlıyorlardı. Sorularını, İmam (a.s)&rsquo;a ulaştırıyor ve İmam (a.s)&rsquo;dan s&ouml;zl&uuml; veya bazen de yazılı olarak aldıkları cevapları Şiilere ulaştırıyorlardı.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Gaybet-i Suğra ve İmam (s.a)&rsquo;ın d&ouml;rt naibi hakkında inceleme yapanların veya bu konuda az bir bilgiye sahip olanların aklına ş&ouml;yle bir soru gelmektedir: Naiplerin se&ccedil;ilmesindeki &ouml;l&ccedil;&uuml; neydi? En Fakih ve en alim olmak mı &ouml;l&ccedil;&uuml;yd&uuml;, yoksa başka birşey mi?</p>\n\n<p>\n	İmam (a.s)&rsquo;ın naiplerinin hayatını incelediğimizde şu sonuca varıyoruz ki: Naibin belirlenmesindeki asıl &ouml;l&ccedil;&uuml;; takva, z&uuml;hd, dindarlık, siyasi ve toplumsal meseleleri doğru ve derin bir şekilde anlamak, ge&ccedil;mişinin iyi olması, halkın tam olarak ona g&uuml;venebilmesi, korkusuz olması, zorluklar karşısında sabır ve tahamm&uuml;l g&uuml;c&uuml;ne sahip olabilmesi dostluğu ve d&uuml;şmanlığının sadece Allah i&ccedil;in ve Allah yolunda olmasıdır.</p>\n\n<h3>\n	Şeyh Tusi&rsquo;nin &Ouml;zel Naipler Hakkındaki S&ouml;zleri</h3>\n\n<p>\n	Şeyh Tusi ş&ouml;yle yazıyor: &ldquo;Bize g&ouml;re, İmam Hasan Askeri (a.s)&rsquo;ın zamanında onun ashabından bazıları, onun oğlu olan İmam Zaman (a.s)&rsquo;ı g&ouml;rm&uuml;şlerdir. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra da onlar, Hz. Mehdi (a.s)&rsquo;ın naipliğini yapmış, Şiilerin İmam (a.s)&rsquo;la irtibatını sağlamışlardır. Bu naiblerin hepsi tanınmış ve meşhur kişilerdiler. Onlar dinin h&uuml;k&uuml;mlerini İmam (a.s)&rsquo;dan &ouml;ğrenip, Şiilere ulaştırıyorlardı. Yazılı sorular olduğu zaman onları İmam Zaman (a.s)&rsquo;a g&ouml;t&uuml;r&uuml;yor, cevaplarını alıp, Şiilere getiriyorlardı. Şiilerin humus ve zekatlarını İmam (a.s)&rsquo;dan aldıkları vekaletle, topluyor sonra İmam (a.s)&rsquo;a teslim ediyor veya onun izniyle harcıyorlardı. İmam Hasan Askeri (a.s), onların adaletini teyit etmiş, onları İmam Zaman (a.s)&rsquo;ın emin vekilleri olarak tanıtmış ve kendisinden sonra m&uuml;lklerinin bakımı ve işlerinin y&uuml;r&uuml;t&uuml;lmesini onlara devretmişti. Bunlar, Ebu Amr Osman b. Said, onun oğlu Muhammed b. Osman ve diğerleridir. Bunların hepsi bilgili, dirayetli ve g&uuml;venilir kişilerdi.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h3>\n	Seyyid b. Tavus&rsquo;un S&ouml;zleri</h3>\n\n<p>\n	Seyyid b. Tavus Taraif adlı eserinde ş&ouml;yle diyor: &ldquo;Hz. Mehdi (a.s)&rsquo;ı, babasının (a.s) ashabından bir&ccedil;okları g&ouml;rm&uuml;ş, ondan (a.s) hadis ve şer&rsquo;i h&uuml;k&uuml;mler nakletmişlerdir. Bunların dışında ayrıca İmam (a.s)&rsquo;ın tanınan, bilinen keramet sahibi naipleri vardı. Onlar, Osman b. Said Amri, oğlu Ebu Cafer Muhammed b. Osman, H&uuml;seyin b. Ruh Nevbahti ve Ali b. Muhammed Semeri&rsquo;dir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<h2>\n	Birinci Naip</h2>\n\n<h2>\n	Ebu Amr Osman b. Said Amri (r.a)</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın ilk &ouml;zel naibi Osman b. Said Amri&rsquo;dir.</p>\n\n<p>\n	Şeyh Tusi &ldquo;el-Gaybet&rdquo; adlı değerli eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Masum İmamlar (a.s) tarafından iyilikle anılan vekiller şunlardır: Birincisi İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s)&rsquo;ın tasdik ettikleri Ebu Amr Osman b. Said Amri (r.a)&rsquo;dır.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	O, onuncu ve onbirinci İmamın ashabından olup, g&uuml;venilir birisiydi. 11 yaşındayken, İmam Ali Naki (a.s)&rsquo;ın hizmetinde olmuş, ondan (a.s) fıkıh, hadis ve ilim &ouml;ğrenmiş, İmamet ve velayet g&ouml;lgesi altında yetişmiştir. Onun kemal ve faziletlerini birka&ccedil; c&uuml;mlede beyan etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Muhaddis olan Şeyh Abbas Kummi <em>Sefinet-ul Bihar</em> adlı değerli eserinde ş&ouml;yle yazıyor: &ldquo;Ebu Amr Osman b. Said Amri d&ouml;rt naibin ilkidir. Onun b&uuml;y&uuml;kl&uuml;ğ&uuml;, adaleti ve emanettarlığı anlatılmayacak derecededir. O, &ouml;yle b&uuml;y&uuml;k bir insandı ki, benim gibi birisi onu tanıtamaz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	O, Şiilerin i&ccedil;inde g&uuml;venilirlik ve adaletle tanınırdı. Kimse onun azamet ve y&uuml;celiğinden ş&uuml;phe etmezdi. İmam Hasan Askeri (a.s)&rsquo;ın şehadetinden sonra, İmam Mehdi (a.s) tarafından &ouml;zel naipliğe se&ccedil;ilmiş ve İmam (a.s)&rsquo;la Şiiler arasında vasıta olmuştu.</p>\n\n<h3>\n	Birinci Naibin İsim ve Lakapları</h3>\n\n<p>\n	İsmi, &ldquo;Osman b. Said&rdquo;dir.</p>\n\n<p>\n	İki k&uuml;nyesi vardır:</p>\n\n<p>\n	1) Ebu Amr</p>\n\n<p>\n	2) Ebu Muhammed</p>\n\n<p>\n	Dedesi &ldquo;Amr&rdquo; olduğu i&ccedil;in &ldquo;Ebu Amr&rdquo; ve oğlunun &ldquo;Muhammed&rdquo; olduğu i&ccedil;in &ldquo;Ebu Muhammed&rdquo; denmektedir.</p>\n\n<p>\n	Yaptığımız araştırmaya g&ouml;re hadis ve rical kitaplarının hemen hepsinde k&uuml;nyesi, &ldquo;Ebu Amr&rdquo; diye ge&ccedil;er. Hadis kitaplarından sadece ikisinde &ldquo;Ebu Muhammed&rdquo; diye ge&ccedil;mektedir. Onların biri <em>Sefinet-ul Bihar</em><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> ve diğeri <em>Bihar-ul Envar</em>&rsquo;dır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	İlk naib Şiilerin arasında, &ccedil;eşitli sebeplerden dolayı d&ouml;rt lakapla meşhur olmuştur:</p>\n\n<p>\n	1- Semman veya Zeyyat (Yağ Satıcısı): Ona, Semman veya Zeyyat diyorlardı. &Ccedil;&uuml;nk&uuml; vekalet makamını gizli tutmak i&ccedil;in zeytin yağı ticaretiyle uğraşıyordu. Şiiler ve Ehl-i Beyt (a.s) dostlarına y&ouml;nelik baskıların had safhada olduğu o d&ouml;nemde kendisini bu şekilde h&uuml;k&uuml;metin şerrinden koruyordu.</p>\n\n<p>\n	Ve Şiilerden topladığı malları, Abbasilerin korkusundan yağların i&ccedil;ine saklayıp, İmam Hasan Askeri (a.s)&rsquo;a g&ouml;nderiyordu.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	2- Esedi: &ldquo;Beni Esed&rdquo; kabilesinden olduğu i&ccedil;in kendisine &ldquo;Esedi&rdquo; diyorlardı.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	3- Askeri: Osman b. Said&rsquo;e &ldquo;Askeri&rdquo; de diyorlardı. &Ccedil;&uuml;nk&uuml; Samerra&rsquo;nın &ldquo;Asker&rdquo; mahallesinde yaşıyordu.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	4- Amri: Belirtmek gerekir ki, Osman b. Said, daha &ccedil;ok &ldquo;Amri&rdquo; lakabıyla tanınıyordu. Hadislerde ve Rical kitaplarında da daha &ccedil;ok &ldquo;Amri&rdquo; diye ge&ccedil;er.</p>\n\n<h3>\n	Biri nci Naib&rsquo;in Evlatları</h3>\n\n<p>\n	Osman b. Said&rsquo;in, Muhammd b. Osman (İmam Zaman (a.s)&rsquo;ın ikinci naibidir; ileride onun yaşamı geniş bir şekilde ele alınacaktır) ve Ahmed b. Osman adında iki oğlu vardı. Rical kitaplarında Ahmed&rsquo;den bahsedilmemiştir. Şeyh Tusi yalancı naipleri anlatırken onlardan birisinin, Muhammed b. Osman&rsquo;ın (İkinci Naip) kardeşinin oğlu<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> &ldquo;Ebu Bekr Muhammed b. Ahmed b. Osman&rdquo; olduğunu s&ouml;yl&uuml;yor.</p>\n\n<h3>\n	Osman b. Said: &Uuml;&ccedil; Masum İmamın &Ouml;zel Vekili</h3>\n\n<p>\n	&Ccedil;eşitli Hadislerden ve alimlerin s&ouml;zlerinden Osman b. Said&rsquo;in, &uuml;&ccedil; Masum İmamın vekili oluğu anlaşılmaktadır.</p>\n\n<p>\n	Şeyh Tusi, &ldquo;Rical&rdquo; kitabında İmam Ali Naki (a.s)&rsquo;ın ashabını sayarken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri&rsquo;ye &ldquo;Semman&rdquo; ve &ldquo;Zeyyat&rdquo; da deniliyordu. 11 yaşındayken İmam Ali Naki (a.s)&rsquo;ın huzuruna varıp hizmetinde olmuş ve onunla ahitleşmişti.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	İmam Hasan Askeri(a.s)&rsquo;ın ashabını anlatırken ş&ouml;yle diyor: &ldquo;K&uuml;nyesi Ebu Amr olan Osman b. Said Amri Zeyyat veya Semman g&uuml;venilir b&uuml;y&uuml;k bir zat olup, İmam (a.s)&rsquo;ın vekiliydi&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine, &ldquo;Men Lem Yervi An-il Eimme (a.s)&rdquo; babında Muhammed b. Osman&rsquo;ı anlatırken ş&ouml;yle diyor: &ldquo;Osman b. Said İmam Zaman (a.s) tarafından vekil olup Şiilerin g&ouml;z&uuml;nde b&uuml;y&uuml;k bir makamı vardı.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Şeyh Tusi&rsquo;nin &ldquo;Rical&rdquo;indeki s&ouml;zleri, onun, &uuml;&ccedil; Masum İmamın ashabından ve onların (a.s) vekili olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	İbn-i Davud Hilli&rsquo;de &ldquo;Rical&rdquo;inde ş&ouml;yle yazıyor: &ldquo;Osman b. Said Amri ... b&uuml;y&uuml;k ve g&uuml;venilir birisidir. 11 yaşındayken İmam Ali Naki (a.s)a hizmet etmeye başlamış ve onunla (a.s) meşhur ahdini yapmıştır. İmam Hasan Askeri(a.s) tarafından da vekil idi.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Merhum Seyyid Muhammed Mehdi Bahr-ul Ulum &ldquo;Rical&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Ali Naki (a.s) ve İmam Hasan Askeri (a.s) tarafından, Ebu Amr Osman b. Said Amri hakkında &ouml;zel a&ccedil;ıklama gelmiştir. O, İmam Zaman (a.s)&rsquo;ın da vekili idi. Ondan &ouml;nce de İmam Hasan Askeri (a.s) ve İmam Ali Naki (a.s)&rsquo;ın vekili olmuştur.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	&ldquo;Tenkih-ul Mekal&rdquo;, &ldquo;Kamus-ur Rical&rdquo;, &ldquo;Mu&rsquo;cem-i Rical-il Hadis&rdquo; vb. rical kitapları Osman b. Said hakkında aynı şeyleri yazmışlardır.</p>\n\n<h3>\n	İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;i Kendisinin G&uuml;vendiği ve Emini Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Tusi, Ahmed b. İshak Kummi&rsquo;den ş&ouml;yle nakleder: &ldquo;Bir g&uuml;n İmam Ali Naki (a.s)&rsquo;ın huzuruna gidip ş&ouml;yle sordum: &ldquo;Ey benim efendim, bazen huzurunuza &ccedil;ıkma saadeti nasip oluyor bana, bazen de olmuyor. Burada her zaman bu feyze ulaşamıyorum; peki ben kimin s&ouml;z&uuml;n&uuml; kabul edeyim, kimin peşinden gideyim?&rdquo; İmam (a.s) bana ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. O size ne diyorsa benden taraf diyor, size neyi ulaştırırsa benden taraf ulaştırır.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bu hadis, İmam Ali Naki (a.s)&rsquo;ın Osman b. Said&rsquo;e b&uuml;y&uuml;k bir g&uuml;veni olduğunu g&ouml;stermektedir. Ayrıca, bu hadiste onun İmam (a.s)&rsquo;ın s&ouml;z ve buyruklarını halka iletmekle g&ouml;revli olduğunu da beyan olunmaktadır.</p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın Osman b. Said&rsquo;i &Ouml;v&uuml;p Methetmesi</h3>\n\n<p>\n	İmam Ali Naki (a.s)&rsquo;ın H. 354 yılında şehid olması &uuml;zerine. Osman b. Said, İmam Hasan Askeri (a.s) tarafından vekilliğe se&ccedil;ildi. İmam Hasan Askeri (a.s) da &ccedil;eşitli sebeplerle halkın yanında onu tarif edip, &ouml;v&uuml;yordu.</p>\n\n<p>\n	Bu konuda nakledilen Hadislerin bazıların aşağıda zikrediyoruz:</p>\n\n<p>\n	1- Ahmed b. İshak ş&ouml;yle diyor: &ldquo;İmam Ali Naki (a.s)&rsquo;ın vefatından sonra, bir g&uuml;n İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardım. İmam Ali Naki (a.s)&rsquo;dan sorduğum soruyu ona da sordum, ş&ouml;yle buyurdular: &ldquo;Bu Ebu Amr (Osman b. Said) g&uuml;venilir ve emin birisidir. Hem &ouml;nceki İmam&rsquo;ın g&uuml;vendiği, hem de benim yaşamımda ve &ouml;l&uuml;m&uuml;mde g&uuml;vendiğim insandır. Size ne diyorsa benden taraf diyor ve size neyi ulaştırıyorsa benden taraf ulaştırıyor.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	2- Ebu-l Abbas Ahmed b. Ali b. Nuh Sirafi kendi senediyle, Muhammed b. İsmail ve Ali b. Abdullah Hasaniyan&rsquo;dan ş&ouml;yle rivayet ediyor: &ldquo;Samerra&rsquo;da İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Şiilerden bir grubun orada olduğunu g&ouml;rd&uuml;k. Bu sırada İmam (a.s)&rsquo;ın hizmet&ccedil;isi &ldquo;Bedr&rdquo; gelerek, İmam (a.s)&rsquo;a ş&ouml;yle dedi: &ldquo;Efendimiz, &uuml;st&uuml; başı tozlu-topraklı olan bir grup, evin &ouml;n&uuml;nde durmaktalar.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Onlar Yemen&rsquo;deki Şiilerimizden bir gruptur...&rdquo; Sonra hizmet&ccedil;iye ş&ouml;yle buyurdu: &ldquo;Git, Osman b. Saidi bana getir.&rdquo; Kısa bir m&uuml;ddet sonra Osman b. Said geldi. İmam (a.s), ona ş&ouml;yle buyurdu: &ldquo;Ey Osman! Sen Allah&rsquo;ın malını kaydetmekte benim eminimisin. Git, Yemenli bir ka&ccedil; kişinin getirdiği malları teslim al.&rdquo; Ravi ş&ouml;yle diyor: &ldquo;Biz orada bulunanlar ş&ouml;yle dedik: &ldquo;Efendimiz, Allah&rsquo;a andolsun ki, biz Osman b. Said&rsquo;i se&ccedil;kin Şiilerden olarak tanıyoruz. Bu emriniz onun, sizin nezdinizdeki yerini daha da belirgin kıldı. Biz, onun, sizin vekiliniz ve Allah&rsquo;ın mallarını kaydetmede g&uuml;vendiğiniz kimse olduğunu &ccedil;ok iyi biliyoruz.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evet, ve şahid olun ki Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise, benim oğlumun ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s), İmam Zaman (a.s)&rsquo;ın İlk Naibini Tayin Etmesi</h3>\n\n<p>\n	Şeyh Saduk ş&ouml;yle diyor: &ldquo;Cafer b. Muhammed b. Malik Fezzari Bezzaz; Ali b. Bilal, Ahmed b. Hilal, Muhammed b. Muaviye b. Hakim, Hasan b. Eyyub b. Nuh gibi şahisyetlerin bulunduğu bir grup Şiiden naklettiği uzun bir hadiste onların ş&ouml;yle dediklerini nakleder: &ldquo;Kendisinden sonraki İmam konusunu sormak i&ccedil;in İmam Hasan Askeri (a.s)&rsquo;ın huzuruna gitmiştik. Orada bizden başka 40 kişi daha vardı. Bu sırada Osman b. Said Amri kalkıp ş&ouml;yle dedi: &ldquo;Ey Resulullah&rsquo;ın oğlu, sizden, sizin daha iyi bildiğiniz bir şeyi sormak istiyoruz.&rdquo; İmam (a.s), &ldquo;Ey Osman! Otur&rdquo; dedi. Sonra &ldquo;kimse dışarıya &ccedil;ıkmasın&rdquo; buyururak &ouml;fkeli bir halde ayağa kalktı.</p>\n\n<p>\n	Sonra, &ldquo;Ey Osman!&rdquo; buyurdu. Osman ayağa kalkarak; &ldquo;Buyurun Efendim.&rdquo; Dedi. İmam (a.s) ş&ouml;yle devam ettiler:</p>\n\n<p>\n	-Neden yanıma geldiğinizi s&ouml;yleyeyim mi?</p>\n\n<p>\n	Orada olanlar da:</p>\n\n<p>\n	-Buyurun, ey Resulullah&rsquo;ın evladı, dediler.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in geldiniz.</p>\n\n<p>\n	Onlar da:</p>\n\n<p>\n	-Evet, ey Resulullah&rsquo;ın oğlu, diye cevap verdiler.</p>\n\n<p>\n	Bu arada İmam Hasan Askeri (a.s)&rsquo;a &ccedil;ok benzeyen ay par&ccedil;ası gibi bir erkek &ccedil;ocuğu karşımızda g&ouml;rd&uuml;k. İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Benden sonra bu, sizin imaminiz ve benim halifemdir. Ona uyun ve dağılmayın; yoksa dininiz konusunda felakete uğrarsınız. Bilin ki, bug&uuml;nden sonra, artık onu g&ouml;rmeyeceksiniz. &Ouml;yleyse, Osman b. Said ondan size ne getirse kabul edin. O sizin İmamınızın naibi ve&nbsp; vekilidir.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<h3>\n	Osman b. Said&rsquo;ın Hz. Mehdi (a.s)&rsquo;ın Doğumu İ&ccedil;in Yemek Vermekle G&ouml;revlendirilmesi</h3>\n\n<p>\n	Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman, İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i &ccedil;ağırttı. Ona kurban kesmesini emretti. Şeyh Saduk bu konuyu ş&ouml;yle beyan ediyor: Ebu Cafer Muhammed b. Osman Amri ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Zaman (a.s) d&uuml;nyaya geldiği zaman İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu: &ldquo;Osman b. Said&rsquo;in peşine birisini g&ouml;nderin.&rdquo; Biri Osman b. Said&rsquo;i &ccedil;ağırmaya gitti. O gelince, İmam Hasan Askeri (a.s) ş&ouml;yle buyurdular: 10 bin rıtl ekmek ve 10 bin rıtl et al ve onları dağıt (Ravi diyor ki: Zannediyorum, Beni Haşim&rsquo;e dağıt diye, buyurdular) ve Hz. Mehdi (a.s)&rsquo;ın d&uuml;nyaya geldiği i&ccedil;in bir&ccedil;ok koyun kes.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Bu olay Osman b. Said&rsquo;in İmam Hasan Askeri (a.s)&rsquo;ın yanındaki mevkiini g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; bir taraftan Hz. Mehdi (a.s)&rsquo;ın doğumunun gizli kalması ve d&uuml;şmanların doğumundan haberdar olmaması, &ouml;te yandan da bazı &ouml;zel şahısların ş&uuml;phe ve teredd&uuml;tte kalmaması bundan haberi olması gerekiyordu. İşte b&ouml;yle zor bir vazife Osman b. Said&rsquo;in &uuml;zerine bırakılıyordu.</p>\n\n<h3>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan Sonraki İmamı Bazı &Ouml;zellikleri İle Tanıtması</h3>\n\n<p>\n	Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Ben ve Şeyh Ebu Amr (Osman b. Said) Ahmed b. İshak&rsquo;ın yanına gittik. Ahmed b. İshak, bana işaret edip Şeyh&rsquo;den İmam Hasan Askeri(a.s)&rsquo;da sonraki İmamı sormamı istedi. Ben ona dedim ki:</p>\n\n<p>\n	&ldquo;Ey Ebu Amr, ben ş&uuml;phe etmediğim bir şey hakkında senden soru sormak istiyorum. &Ccedil;&uuml;nk&uuml; ben, d&uuml;nyanın kıyametten 40 g&uuml;n &ouml;ncesine kadar hi&ccedil;bir zaman h&uuml;ccetsiz kalmayacağı inancındayım. O g&uuml;n geldiğinde h&uuml;ccet gidecek ve t&ouml;vbe yolu kapanacaktır.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> Ama ben yakinimin artmasını istiyorum. Hz. İbrahim (a.s) Rabbinden ona &ouml;l&uuml;leri nasıl dirilttiğini g&ouml;stermesini istedi. Allah-u Teala, &ldquo;İman getirmedin mi?&rdquo; diye buyurdu. O da iman getirmişim ama kalbimın mutmain olması i&ccedil;in (senden bunu istedim) dedi.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Ahmed b. İshak sizin hakkınızda bana şu hadisi nakletmiştir ki: İmam Ali Naki (a.s)&rsquo;dan, &ldquo;Kiminle muamele edeyim? Dinin h&uuml;k&uuml;mleri kimden &ouml;ğreneyim? Kimin s&ouml;z&uuml;n&uuml; kabul edeyim?&rdquo; diye sorduğumda İmam (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Amri benim g&uuml;vendiğim kimsedir; sana neyi naklederse benden naklediyor ve sana ne s&ouml;ylese benden taraf s&ouml;yl&uuml;yordur. Onu dinle ve ona itaat et. &Ccedil;&uuml;nk&uuml; o g&uuml;venilir ve emindir.&rdquo;</p>\n\n<p>\n	Yine, Ahmed b. İshak bana nakletmiştir ki: Aynı soruyu İmam Hasan Asker (a.s)&rsquo;dan sordum. O da ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Amri ve oğlu g&uuml;venilir kimselerdirler. Sana ne ulaştırsalar bendendir, ne s&ouml;yleseler bendendir. Onları dinle ve onlara itaat et. &Ccedil;&uuml;nk&uuml; onlar g&uuml;venilir ve emindirler.&rdquo;</p>\n\n<p>\n	İşte iki İmam (a.s) sizin hakkınızda bunları buyurmuşlar.</p>\n\n<p>\n	Bu s&ouml;zlerim &uuml;zerine Ebu Amr secdeye d&uuml;ş&uuml;p Allah&rsquo;a ş&uuml;kretti ve sevin&ccedil; g&ouml;zyaşları g&ouml;zlerinden akmaya başladı. Sonra, sorunu sor&rdquo; dedi. &ldquo;Siz İmam Hasan Askeri (a.s)&rsquo;ın halifesini g&ouml;rd&uuml;n&uuml;z m&uuml;?&rdquo; dedim</p>\n\n<p>\n	&ldquo;Evet, Allah&rsquo;a andolsun ki g&ouml;rd&uuml;m&rdquo; diye cevap verdi: Sonra ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Bir mesele daha kaldı.&rdquo; dedim. &ldquo;S&ouml;yle&rdquo; dedi. Ben de, &ldquo;Onun adı nedir?&rdquo; diye sordum. Şu cevabı verdi: &ldquo;Bu soruyu sormanız size haramdır. Ben bunu kendimden s&ouml;ylemiyorum. &Ccedil;&uuml;nk&uuml; kendi tarafımdan bir şeyi helal ya da haram edemem. Bu, İmam&rsquo;ın s&ouml;z&uuml;d&uuml;r. &Ccedil;&uuml;nk&uuml; bu konu Sultana (Abbası Halifesi M&uuml;temid) ş&ouml;yle ulaştırılmıştır: İmam Hasan Askeri (a.s) &ccedil;ocuğu olmadan vefat etti; Bunun &uuml;zerine Onun mirası b&ouml;l&uuml;şt&uuml;r&uuml;ld&uuml;; hakkı olmayan şahıs (Cafer-i Kezzab) onu alıp yedi; ailesi dağıldı; kimse onlarla tanışmak ya da onlara bir şey ulaştırmaya cesaret edemez hale geldi. Onun ismi dillere d&uuml;şerse takip ederler. Allah&rsquo;tan korkun ve bu işten vazge&ccedil;in&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bu hadiste şu hususlar dikkat &ccedil;ekiyor: Şiilera d&uuml;şmanın korkusundan İmam (a.s)&rsquo;ın adını s&ouml;yleyemiyorlar, İmam Hasan Askeri (a.s)&rsquo;dan kalan malları Cafer-i Kezzab sahipleniyor ve Hz. Mehdi (a.s) bazı maslahatlardan dolayı g&ouml;r&uuml;nm&uuml;yor. Ayrıca bu hadiste ayrıca, Osman b. Said&rsquo;le ilgili &uuml;&ccedil; &ouml;nemli noktaya işaret edilmiştir:</p>\n\n<p>\n	a) Osman b. Said iki İmam (a.s) tarafından teyid edilmiş ve emin olarak tanıtılmıştır.</p>\n\n<p>\n	b) Osman b. Said&rsquo;in &ccedil;ok m&uuml;tevazı olduğu g&ouml;r&uuml;l&uuml;yor. &Ccedil;&uuml;nk&uuml; iki İmamın kendisini teyid edip, ondan razı oluğunu duyunca ş&uuml;k&uuml;r secdesine kapanıyor, sevin&ccedil; g&ouml;zyaşları d&ouml;k&uuml;yor ve asla tekebb&uuml;re kapılmıyor.</p>\n\n<p>\n	c) İmam (a.s)&rsquo;a itaat ettiğini ilan ediyor. Ravi, Hz. Mehdi (a.s)&rsquo;ın adını sorduğunda: &ldquo;Haramdır. Ben bunu kendi yanımdan demiyorum. &Ccedil;&uuml;nk&uuml; ben bir şeyi helal ya da haram edemem. Bu İmam (a.s)&rsquo;ın emridir.&rdquo; diye cevap veriyor.</p>\n\n<p>\n	Belki de bu &ouml;zelliklerinden dolayıdır ki, başka takvalı ve b&uuml;y&uuml;k insanlar olmasına rağmen, o, İmam (a.s)&rsquo;ın vekili olma iftiharına ulaşmıştır.</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yledir: Hamdan Kallasi ş&ouml;yle diyor: &ldquo;Amri&rsquo;ye, İmam Hasan Askeri (a.s) vefat etti&rdquo; dediğimde ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;O vefat etti, ama aranızda birisi vardır ki o, İmam Hasan Askeri (a.s)&rsquo;ın halifesidir.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<h3>\n	Osman b. Said: İmam Hasan Askeri (a.s)&rsquo;ın Vekillerinin Başkanı</h3>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın yazdığı en uzun mektup, İshak b. İsmail Nişaburi&rsquo;ye yazdığı mektuptur. Bu mektup değerli ahlaki &ouml;ğ&uuml;tlerle doludur. Keşşi&rsquo;ni rivayetine g&ouml;re, Osman b. Said 11. İmam (a.s)&rsquo;ın zamanından bu yana vekillerin başkanı idi. Yani Şiilerin vekilleri vesilesiyle g&ouml;nderdikleri paraların hepsi Osman b. Said&rsquo;e teslim ediliyordu, o da bunları İmam (a.s)&rsquo;a ulaştırıyordu.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Mektubun bir yerinde ş&ouml;yle yazılıdır: &ldquo;Osman b. Said Amri&rsquo;yi (r.a) g&ouml;rmeden şehirden dışarı &ccedil;ıkma. Bizim de selamımızı ona ulaştır. O, emin ve g&uuml;venilirdir. Bize herkesten yakın olan odur. &Ccedil;eşitli b&ouml;lgelerden her ne kadar mal gelirse sonunda onun eline yetişir, o da bize ulaştırır.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<h3>\n	İmam Hasan Askeri (a.s)&rsquo;ın, Osman b. Said&rsquo;i, İmam Zaman (a.s)&rsquo;ın Vekili Olarak Tanıtması</h3>\n\n<p>\n	Şeyh Ubeydullah b. Abdullah Esedabadi &ldquo;Mukanna&rdquo; adlı kitabında ş&ouml;yle yazıyor: &ldquo;İmam Hasan Askeri (a.s), Ebu Muhammed Osman b. Said Amri&rsquo;yi kendi zamanında Şiilerle kendisi arasında aracı olması i&ccedil;in vekil tayin etti. &Ouml;l&uuml;m&uuml; yaklaştığı zaman, Osman b. Said&rsquo;e, Şiileri toplamasını emretti. Şiiler toplandığı zaman, oğlu Hz. Mehdi (a.s)&rsquo;ı kendi halifesi ve Ebu Muhammed Osman b. Said&rsquo;i ise Hz. Mehdi (a.s)&rsquo;ın vekili olarak tanıttı ve, &ldquo;Kimin bir ihtiyacı olursa Osman b. Said&rsquo;e başvursun; nasıl ki benim zamanımda da ona başvuruyordunuz.&rdquo; Buyurdu ve ailesini ona emanet etti.&rdquo;</p>\n\n<h3>\n	Osman b. Said&rsquo;in, İmam Hasan Askeri (a.s)&rsquo;ın&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kefen ve Defin Merasimini &Uuml;stlenmesi</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) H.K. 260 yılının Rebiulevvel ayının 1. g&uuml;n&uuml; hastalandı. Hastalığı g&uuml;n ge&ccedil;tik&ccedil;e şiddetleniyordu. Sonunda Reb-ul evvel ayının 8. g&uuml;n&uuml;, 28 yaşındayken d&uuml;nyadan g&ouml;&ccedil;t&uuml;.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	İmam (a.s) tabii &ouml;l&uuml;mle mi vefat etti, yoksa şehid mi oldu, bu konuda g&ouml;r&uuml;ş ayrılığı vardır.</p>\n\n<p>\n	Hadisler ve tarihi kaynaklar, İmam (a.s)&rsquo;ın şehid olduğunu g&ouml;stermektedir. Bunu yeri geldiği zaman geniş&ccedil;e ele almak gerekir.</p>\n\n<p>\n	İmam (a.s)&rsquo;ın şehadeti Samerra&rsquo;da duyulduğunda, şehir mateme boğuldu. Halk cenaze merasimine katılmak i&ccedil;in adeta yarışa girmişlerdi. O g&uuml;n kıyamete kopmuş gibiydi. Beni Haşim, kadılar, katipler ve diğerleri cenaze merasimi i&ccedil;in hazırlanmışlardı.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Osman b. Said, İmam (a.s)&rsquo;ın gusl&uuml;nde hazırdı. Kefen, hunut ve defin işlerini şahsen kendisi yapmıştır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Şeyh&rsquo;in ibaresinden anlaşılan, Osman b. Said&rsquo;in gus&uuml;l vermediğidir. &Ccedil;&uuml;nk&uuml; o ş&ouml;yle diyor: &ldquo;İmam (a.s)&rsquo;ın gusl&uuml;nde Osman b. Said de vardı.&rdquo;</p>\n\n<p>\n	İmam (a.s)&rsquo;ın gusl&uuml;n&uuml; kimin verdiği konusunda Hz. Mehdi (a.s)&rsquo;ın kendilerinin gus&uuml;l verdiği ve Osman b. Said&rsquo;in de orada bulunduğunu s&ouml;yleyebiliriz.</p>\n\n<p>\n	Hz. Mehdi (a.s), aralarında Osman b. Said&rsquo;in de bulunduğu bir grupla, babası (a.s)&rsquo;ın cenazesine namaz kıldı. Cenaze odadan dışarı &ccedil;ıkarıldı ve halkın huzurunda namaz yeniden kılındı.</p>\n\n<h3>\n	Osman b. Said ve Onun İmam Zaman (a.s) Tarfindan Naip olması</h3>\n\n<p>\n	İmam Hasan Askeri (a.s) Osman b. Said&rsquo;i, 260 H.K. yılında (Şiilerden 40 kişinin, ondan (a.s) sonra kimin İmam olacağı konusunun sorulacağı mecliste) onun İmam Mehdi (a.s)&rsquo;ın Naibi olarak taıtmıştır. Aynı şekilde İmam Mehdi (a.s), Osman b. Said&rsquo;in vekaletini Kum heyetinin yanında işaret etmiş ve onları Osman b. Said&rsquo;in yanına g&ouml;ndermişti.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	1- Bu, Hz. Bakiyyetullah&#39;dan, Osman bin Said-i Amr&icirc; ve oğlu Muhammed bin Osman&#39;a (r.a) g&ouml;nderilen tevkidir. Sa&#39;d bin Abdullah (r.z) onu rivayet etmiştir. Şeyh Ebu Cafer (r.a) mektubun Sa&#39;d bin Abdullah&#39;ın hattıyla kaydediliğini s&ouml;ylemiştir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> Mektup ş&ouml;yledir:</p>\n\n<p>\n	Allah Teala sizi kendi itaatine muvaffak, dininde sabit ve rızasıya mesut kılsın.</p>\n\n<p>\n	Meysem&icirc;&#39;nin<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> Muhtar&#39;dan ve onun Hasan Askeri (a.s)&#39;ın Cafer bin Ali&#39;den başka halefi olmadığına dair ihticaclarıyla ilgili size verdiği haberler bana ulaştı, yazdığınız t&uuml;m şeyleri ve halkın onun hakkındaki s&ouml;zlerini anladım.</p>\n\n<p>\n	Ben basiretten sonra k&ouml;rl&uuml;kten, hidayetten sonra sapıklıktan ve tehlikeli amel ve fitnelerden Allah&#39;a sığınıyorum. Allah Teala buyuruyor ki: &quot;Elif Lam Mim İnsanlar yalnızca iman ettik diyerek sınanmadan bırakılverileceklerini mi sandılar.&quot; (Ankebut/2)</p>\n\n<p>\n	Bu insanlar nasıl fitneye d&uuml;ş&uuml;yor, hayranlık i&ccedil;erisinde dolaşıp duruyor, sağ ve solu tutuyorlar? Bunlar dinlerini mi par&ccedil;alamışlar, yoksa teredd&uuml;de mi kapılmışlar, yoksa hakka karşı inat mı ediyorlar, yoksa doğru rivayetlerin ve sahih hadislerin getirdiği (a&ccedil;ıkladığı) şeyden mi haberleri yoktur? Veya haberleri var da kendilerini bilmezliğe mi vuruyorlar?</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml;n, Allah&#39;ın zahir veya gizli h&uuml;ccetinden boş kalmayacağını bilmiyorlar mı?</p>\n\n<p>\n	Acaba Peygamber&#39;den sonra imamların birbirinin ardınca sırasıyla geldiğini ve imametin Allah&#39;ın emriyle &ouml;nceki imama (Hz. Hasan Askeri&#39;ye) ulaştığını, o da &ouml;nceki babalarının mevkisinde oturup halkı hakka ve doğru yola hidayet ettiğini bilmiyorlar mı?</p>\n\n<p>\n	O, aydınlatıcı bir nur, ışık sa&ccedil;an bir yıldız, parlayan bir aydı. Allah Teala kendi katında olanı onun i&ccedil;in se&ccedil;ti (onu kendi rahmetine g&ouml;t&uuml;rd&uuml;). O da babalarının tuttuğu yolu tuttu, kendisinden alınan ahd &uuml;zere onların ayaklarının yerine ayak bastı, ona tavsiye edilen vasiyet &uuml;zere bir vasiye (Hazretin kendisine) vasiyet etti, Allah (c.c) o vasiyi, bir m&uuml;ddete kadar kendi emriyle sakladı, kendi takdiri gereği meşiyyetiyle onun yerini gizli tuttu. Onun imamet mevkisi bizim aramızdadır, onun fazileti bizim i&ccedil;indir. Eğer Allah (c.c), ondan menettiği şeyi ona izin verir ve gizli kalmasındaki h&uuml;km&uuml;n&uuml; ondan kaldırırsa, hakkı en g&uuml;zel bi&ccedil;imde, en a&ccedil;ık delille ve en net nişaneyle onlara g&ouml;sterir, zuhur ederek, h&uuml;ccet ve delilini ikame eder. Ama Allah&#39;ın takdiri mağlup olmaz, iradesi reddedilmez ve tevfikinden ileri ge&ccedil;ilmez.</p>\n\n<p>\n	&Ouml;yleyse heva ve hevese uymayı terketmelidirler, durdukları esas &uuml;zere durmalıdırlar; onlardan gizletilen şey hususunda araştırmaya kalkışmasınlar ki g&uuml;naha d&uuml;şerler; Allah&#39;ın (c.c) sırrını keşfetmeye koyulmasınlar ki pişman olurlar. Bilmelidirler ki, hak bizimledir ve bizim aramızdadır. Bizden başka bu s&ouml;z&uuml; s&ouml;yleyen yalancı ve iftiracıdır. Bizden başka bunu iddia eden sapık ve azgındır. Bizden bu c&uuml;mleyle yetinsinler, tefsirini istemesinle bu kinayeye kanaat etsinler, tasrih peşice gitmesinler. Allah&#39;ın izniyle bu kinaye onlar i&ccedil;in yeterlidir.</p>\n\n<h3>\n	Hz. Mehdi (a.s)&rsquo;ın Osman&nbsp; b. Said&rsquo;in İftaharına Mektuplar (Tevkiat) Yollaması</h3>\n\n<p>\n	1- Şeyh Sadık &ldquo;Kemal-ud Din&rdquo;de ş&ouml;yle yazıyor: &ldquo;Bu Mektup Osman b. Said ve oğlunun iftiharına, Hz. Mehdi (a.s) tarafıdan yazılmıştır. Bu mektubu Saad b. Abdullah Eş&rsquo;ari nakletmiştir. Şeyh Ebu Abdullah Cafer (a.s) ş&ouml;yle diyor: &ldquo;Ben onu Saad b. Abdullah Eşari&rsquo;nin hattıyla g&ouml;rdum Mektup şudur.</p>\n\n<p>\n	&ldquo;Allah, siz ikinizi kulluğunda muvaffak ve mukaddes dininin &uuml;zerinde sabit kılsın. Sizi, onuhoşnuluğuna sebep olan şeyle mutlu etsin. S&ouml;ylemiş olduğunuz &ldquo;Meysemi&rdquo;, &ldquo;Muhtar&rdquo;dan ve onun birisiyle g&ouml;r&uuml;şmesi bize yetişti. O (bu g&ouml;r&uuml;şmede), babam İmam Hasan Askeri(a.s)&rsquo;ın Cafer b. Ali (Yalancı Cafer) den başka halifesi olmadığına delil getriyormuş. Be, onun hakkında dostlarınızı haber verdikleri şeyden ona yazdığınız mektubun anlamından haberimiz var. Ben aydınlıktan sonra k&ouml;rl&uuml;kten, hidayetten sonra delalaetten ve k&ouml;t&uuml; amllerin akibetinden, tehlikeli fitnelerden Allah&rsquo;a sığınırım. Allah Teala ş&ouml;yle buyuryor: &ldquo;...........................................&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Avarelik vadisinde fitneye d&uuml;şm&uuml;ş, nasıl y&uuml;r&uuml;yebilir? Onlar sağa, sola saparlar. Dininzden y&uuml;zm&uuml; &ccedil;ervirdiniz yoksa d&uuml;n&uuml;n&uuml;zde ş&uuml;pheye mi d&uuml;şt&uuml;n&uuml;z? Haklamı uğraşıyorlar yoksa doğru ve sahih Hadislerden haberleri mi yoktur? Yoksa biliyorlar ama kendilerini bilmemezliğe mi vuruyorlar?</p>\n\n<p>\n	D&uuml;nyanın hi&ccedil; bir zaman ister a&ccedil;ıkta ve aşikar, isterse gizli ve gaipte olsun h&uuml;ccetsiz kalmayacağını bilmiyorlar mı? İmamlarının, Resulullah (s.a.a)&rsquo;den sonra d&uuml;zenli olarak birbirlerinin ardından gelip gittiklerinin bilmiyorlar mı? Ve sıra bir &ouml;nceki İmam -Yani İmam Hasan Askeri (a.s)&rsquo;a- geldi. O, Allah&rsquo;ın ermiyle bu makama se&ccedil;ildi. Babalarının yerine oturdu ve halka hak ve doğru yolu g&ouml;sterdi. O&rsquo;da, babalarının yolundan adım adım y&uuml;r&uuml;d&uuml;, sonunda İmamet ahdini halifesine teslim etti. Allah, onun halifesini g&ouml;zlerden saklı kıldı, yerini gizledi. Bu Allah&rsquo;ın kesin kazasında yazılış ve kesin olan ilahi taktirin isteği &uuml;zerine olmuştur. Ve şimdi onun konumu bizimlerdir. İlmi ve fazileti bizim ihtiyarımızdadır. Eğer Allah izin verirse men eder ve sabit kıldığı şeyi (gaybeti) giderir. Hakkı en g&uuml;zel ve en a&ccedil;ık şekliyel sunar ve kendisini perdenin arkasından &ccedil;ıkarır, ve h&uuml;ccetini uygylar. Ama ilahi tektir yenilmez, iradesi ş&uuml;phe g&ouml;t&uuml;rmez ve onun isteğinin &ouml;n&uuml;ne ge&ccedil;imez. Nefislerinin isteklerinden vazge&ccedil;ip, itikatlarının -zerinde sağlam durmaları gerekir. G&ouml;zlerinden gizlenen şey hakkında araştırma yapmasınalr. Yoklda g&uuml;naha d&uuml;şerler. Pişman olamamk i&ccedil;in Allah&rsquo;ın sakladığı şeyin &uuml;zerinde perdeyi kaldırmasınlar.</p>\n\n<p>\n	Onalr, hakkın bizimle ve biz masum ailede olduğunu biliyorlar. Bizden başka kimse yalacıların dışında bunu bilmiyor ve Allah&rsquo;a iftira etmiştir.</p>\n\n<p>\n	2- İmam Zaman (a.s)&rsquo;ın kendi m&uuml;barek yazısıyla Osman b. Said-i Amri&rsquo;nin eline ulaşan mektuplardan bir diğeri, gaybet konusunda her t&uuml;rl&uuml; şek ve ş&uuml;pheyi silip atan, bizleri doğru yolda y&uuml;r&uuml;meye, sağa sola sapmamaya davet eden mektuptur.</p>\n\n<p>\n	Allame Meclisi, &ldquo;İhticac&rdquo; kitabından, Şeyh Ebu Amr-i Amiri&rsquo;den (r.a) ş&ouml;yle naklediyor: &ldquo;İbn-i Ebi Ganim-i Kazvini ve Şiilerden bir grup, İmam Hasan Askeri (a.s)&rsquo;ın oğlu konusunda tartıştılar. İbn-i Ebi Ganim, İmam (a.s)&rsquo;ın d&uuml;nyadan g&ouml;&ccedil;t&uuml;ğ&uuml; ve evladı olmadığı g&ouml;r&uuml;ş&uuml;nde idi. Şiiler bu konuda bir mektup yazıp, Ebu Amr aracılığıyla İmam Zaman (a.s)&rsquo;a g&ouml;nderdiler.</p>\n\n<p>\n	İmam Zaman (a.s), onların mektuplarının cevabını kendi m&uuml;barek el yazısıyla ş&ouml;yle yazdılar:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah bizi ve sizi fitnelerden korusun. Bize ve size yakim ruhunu inayet etsin. Bizi ve sizi k&ouml;t&uuml; sondan ve k&ouml;t&uuml; d&ouml;n&uuml;şten hıfzetsin.</p>\n\n<p>\n	Bir grubun dinlerinde ş&uuml;pheye d&uuml;şt&uuml;kleri bize ulaştı. Sahipleri konusunda teredd&uuml;de d&uuml;şm&uuml;şler. Bu haber bizi &ccedil;ok &uuml;zd&uuml;. Bizim bu &uuml;z&uuml;nt&uuml;m&uuml;z teess&uuml;f&uuml;m&uuml;z, sizin i&ccedil;indir, kendimiz i&ccedil;in değil. &Ccedil;&uuml;nk&uuml; Allah bizimledir ve o&rsquo;ndan başaksına ihtiyacımız yoktur. Hak bizimledir. Kimsenin bizden uzaklaşması bizi yalnızlığa itmez. Biz Allah&rsquo;ın yapıtlarıyız, diğer insanlarsa bizim varlığımızın bereketiyle meydana gelmişlerdir. Sizlere ne oluyor, dalalet vadisinde bocalayıp duruyorusunuz? Allah Tebarek Teala&rsquo;nın ş&ouml;yle buyurduğunu duymadınız mı? &ldquo;Ey iman edenler, Allah&rsquo;a itaat edin, Peygamber&rsquo;e ve i&ccedil;inizdeki Emir sahiplerine de itaat edin.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ge&ccedil;miş İmamlar ve onların halefi hakkında size ulaşan hadislerden haberiniz yok mu? İmamlarınız i&ccedil;in nasıl bir yazgının yazıldığını bilmiyor musunuz? Daha &ouml;nce bunlar size ulaşmadı mı? Allah&rsquo;ın sizin doğru yolu i&ccedil;in ne gibi meşaleler yaktığını, sizin i&ccedil;in nasıl sığınaklar &ouml;ng&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;yor musunuz? Ebu-l Beşer Adem&rsquo;den, bir &ouml;nceki İmama (İmam Hasan Askeri (a.s)&rsquo;a) kadar ne zaman bir bayrak kaybolduysa, bir başka bayrak dikdi; ne zaman bir yıldız kaydıysa, yerine bir başkası doğdu.</p>\n\n<p>\n	Babamın vefat etmesiyle Allah&rsquo;ın, kendi dinini batıl edeceğini ve kullarıyla arasındaki bağı keseceğini mi sandınız?! Hayır, hi&ccedil;bir zaman b&ouml;yle bir şey olmamıştır ve kıyamete kadar da olmayacaktır. Ve sonunda, hoşlanmasanız da, Allah&rsquo;ın iradesi ger&ccedil;ekleşecektir.</p>\n\n<p>\n	Babam, babalarının yolunda y&uuml;r&uuml;d&uuml; ve sonunda saadetli bir şekilde bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Ama onun ilmi bizim yanımızdadır, vasiyeti bizdedir, ahlakı ve halifeliği bizdedir. Zalimlerin dışında kimse bu makamda bizimle &ccedil;ekişmemiştir. Kafir ve mulhitlerin dışında bizden başka kimse bu iddiayı etmez.</p>\n\n<p>\n	Allah&rsquo;ın iradesi olmasaydı -ki O&rsquo;nun işi hi&ccedil; bir zaman mağlup olmaz ve sırrı a&ccedil;ığa &ccedil;ıkmaz- hakkımızı aşik&acirc;r eder, kalplerinizi aydınlatır, her t&uuml;rl&uuml; şek ve ş&uuml;pheyi kalplerinizden silerdi. Ama O&rsquo;nun istediği olacaktır. Her ecelin bir kitabı vardır. (Her şey Levh-i Mahfuz&rsquo;da yazılıdır.)</p>\n\n<p>\n	&Ouml;yleyse Allah&rsquo;tan korkun, O&rsquo;na teslim olun. İşleri bize bırakın, bize getirir ki, emrolunduğumuz şekilde, size emir verelim. Sizden gizlenen şeyin &uuml;zerini a&ccedil;maya &ccedil;alışmayın. Doğru yoldan sapıp eğri yola gitmeyin. Bize karşı olan sevginizide Peygaberi-i Ekrem(s.a.v)&rsquo;in a&ccedil;ık s&uuml;nneti esası &uuml;zerine hareket edin, ifrat ve tefrite d&uuml;şmeyin. B&ouml;ylece ben sizin hayrınıza olanı s&ouml;yledim. Allah bana ve size şahittir.</p>\n\n<p>\n	Sizin ıslah ve hidayetinize olan ilgimiz ve size olan muhabbetimiz olmasaydı, sizden y&uuml;z &ccedil;evirir, vazifemiz olan sapmış azıtmış zalimlerle savaşırdık. Rabbiyle m&uuml;cadele eden zalim tağut yersiz iddialar etmiş itaati farz olan İmamını inkar etmiştir. Halbuki bende Peygamber-i Ekrem (s.a.v)&rsquo;e bir benzerlik vardır ve o ilahi &ouml;rneğe g&uuml;zel bir şekilde ittiba etmekteyim. Ama cahil, cehaletinin peşinden giderek u&ccedil;uruma yuvarlandı. Kafirler &ccedil;ok yakında &ouml;l&uuml;ms&uuml;z d&uuml;nya kiminmiş bilecekler. Allah bizi ve sizleri, rahmetiyle tehlikelerden, belalardan ve k&ouml;t&uuml;l&uuml;klerden korusun. O rahmetin velisidir. İstediği her şeye g&uuml;c&uuml; yeter. O, sizin ve bizim velimiz ve koruyucumuzdur. Allah&rsquo;ın selam, rahmet ve berektleri b&uuml;t&uuml;n vasilere ve m&uuml;minlere olsun.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Yalancı Caferı Rezil Etmekteki Rol&uuml;</h2>\n\n<p>\n	Bilindiği &uuml;zere Cafer, İmam Hadi (a.s)&rsquo;ın oğlu ve İmam Askeri (a.s)&rsquo;ın kardeşidir. İmam Hasan Askeri (a.s) şehid olduktan sonra İmam (a.s)&rsquo;ın oğlu ve halifesi olduğunu bilmesine rağmen -yalan yere- imamlık iddiasında bulundu. O, İmam Hasan Askeri (a.s)&rsquo;ın g&ouml;r&uuml;n&uuml;rde şer&rsquo;i bir varisi ve halifesi olmadığını g&ouml;r&uuml;nce, fırsatı ganimet bilip İmamet ve Velayet makamına sahip olmak ve İmam Hasan Askeri (a.s)&rsquo;ın mallarını ele ge&ccedil;irmek i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	Bunu ispat edebilmek i&ccedil;in de, İmam (a.s)&rsquo;ın şehadetinden sonra, halk cenazeyi evden &ccedil;ıkarmadan &ouml;nce Cafer kapının &ouml;n&uuml;nde durup kardeşinin şehadeti dolayısıyla&nbsp; başsağlığı dileyip, kendisinin imametlığını tebrik edenlere cevap veriyordu.</p>\n\n<p>\n	Şiiler, yalancı Cafer&rsquo;in, yalan yere imamet iddiasında bulunduğunu, İmam Hasan Askeri(a.s)&rsquo;ın şer&rsquo;i varisini inkar ettiğini, İmam (a.s)&rsquo;dan geriye kalan mallara el koymaya &ccedil;alıştığını ve Abbasilerin de onu desteklediğini g&ouml;r&uuml;nce, Osman b. Said&rsquo;in yanına gidip, Cafer olayının a&ccedil;ıklığa kavuşturulması ve onun halkın inancını bozmasına m&uuml;saade edilmemesi İmam-ı Zaman (a.s)&rsquo;dan i&ccedil;in bir mektup getirip, onu rezil etmesini istediler.</p>\n\n<p>\n	Olay şundan ibaretti: Cafer, İmam Mehdi (a.s)&rsquo;ın Şiilerinden birine bir mektup yazdı. Mektupta ş&ouml;yle diyordu: &ldquo;Kardeşimden sonra İmam benim. Helal- haram ilmi ve b&uuml;t&uuml;n ilimler benim yanımdadır.&rdquo; Mektup o şahsın eline ulaşınca rahatasız olup ve orada yazılanlardan ş&uuml;pheye d&uuml;ş&uuml;yor. Bu y&uuml;zden&nbsp; mektubu Ahmed b. İshak-ı Eş&rsquo;ari&rsquo;nin yanına g&ouml;t&uuml;r&uuml;yor. &Ccedil;&uuml;nk&uuml; o, İmam Hasan Askeri (a.s)&rsquo;ın has ashabından ve yakın dostlarındandı. Meseleyi ona anlatıyor. Ahmed b. İshak da bu mektubu, kendi yazdığı mektubun i&ccedil;ine koyup Osman b. Said&rsquo;in vasıtasıyla İmam-ı Zaman (a.s)&rsquo;a g&ouml;nderiyor. İmam Ahmed b. İshak&rsquo;a bir mektup yazıyor. Mektup &ccedil;ok sert bir dille yazılmış ve g&uuml;&ccedil;l&uuml; delillerle Cafer&rsquo;in İmametini reddediyor.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu mektubun bir kısmını Tabersi&rsquo;nin el- İhticac&rsquo;ından naklediyoruz:</p>\n\n<p>\n	&ldquo;Bismillahirrahmanirrahim. Allah seni doğru yolda payidar kılsın. G&ouml;ndermiş olduğun mektubun ve i&ccedil;ine koyduğun &ouml;teki mektup bana ulaştı. İ&ccedil;indeki bazı yanlışlara rağmen mektubun t&uuml;m i&ccedil;eriğinden haberdar oldum. Eğer ona dikkatle baksaydın benim anladığım şeyi sen de anlardın.</p>\n\n<p>\n	Allah&rsquo;a yalan isnad edip, imamet iddiasında bulunan o fasid (Cafer-i Kezzab), bilmiyorum neyine g&uuml;venerek bu işe yeltendi? Eğer fıkıh ve dinin h&uuml;k&uuml;mlerindeki bilgisine g&uuml;veniysa, Allah&rsquo;a and olsun o, helal ile haramı birbirinden ayıramaz ve doğruyla yalnış arasındaki farkı bilemez. Eğer ilmiyle &ouml;v&uuml;n&uuml;yorsa, ger&ccedil;ek şu ki o, hakla batılı, muhkem ayetlerle m&uuml;teşabih ayetleri birbirlerinden ayıramaz. O, namazın vakitleri ve erkanın dahi bilmez. Eğer takvasına g&uuml;veniyorsa, Allah şahittir, sihirbazlığı &ouml;ğrenmek i&ccedil;in 40 g&uuml;n namazını terketti. Bunu belki siz de biliyorsunuz. Onun şarap kaplarını herkes g&ouml;rm&uuml;şt&uuml;r.&rdquo;</p>\n\n<p>\n	B&uuml;t&uuml;n bunların yanı sıra onun Allah&rsquo;ın emir ve yasaklarına isyanı herkesin bildiği bir şeydir. İddiası mucizeyi gerektirmektedir. Mucizesini getirip g&ouml;stersin. H&uuml;cceti varsa getirsin; delili varsa s&ouml;ylesin.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<h2>\n	Osman b. Said&rsquo;in Faaliyetlerinin Merkezi: Bağdat</h2>\n\n<p>\n	İmam Hasan Askeri (a.s) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, ilk vekil, İmam Mehdi (a.s)&rsquo;ın emriyle Bağdat&rsquo;a gitti. Bağdat, d&uuml;şmanın g&ouml;z&uuml;nden uzaktı ve Samerra&rsquo;daki baskı orada yoktu. Osman b. Said, &uuml;zerine d&uuml;şen ağır vazifeyi orada en g&uuml;zel şekliyle yerine getirebilirdi.</p>\n\n<h2>\n	Osman b. Said&rsquo;in Naipliğinin Halkın İ&ccedil;inde Sabitleştirilmesi</h2>\n\n<p>\n	Osman b. Said&rsquo;in, &ouml;mr&uuml;n&uuml; ihlaslı bir şekilde 10. ve 11. İmam&rsquo;a hizmette ge&ccedil;irmesi ve her iki İmam&rsquo;ın nezdinde y&uuml;ksek bir mevkiye sahip olması, onun vekillik ve doğruluğunda hi&ccedil;bir ş&uuml;pheye yer bırakmıyor. &Ouml;zellikle, İmam Hasan Askeri (a.s)&rsquo;ın m&uuml;barek &ouml;m&uuml;rlerinin son g&uuml;nlerinde Osman b. Said&rsquo;in İmam (a.s)&rsquo;ın bakıcılığını yapmış, gusl&uuml;nde bulunmuş ve İmam (a.s)&rsquo;ı kefenleyip defnetmiş olması onun İmam-ı Zaman (a.s)&rsquo;ın ger&ccedil;ek naibi olduğunu kesin bir şekilde ortaya koymaktadır. Onun bu se&ccedil;kin konumu, has Şiilerin, mucize istemeden Ondan itaat edip, emirlerini yerine getirmelerine sebep olmuştu. Ama, şiilerin geneli Osman b. Said&rsquo;in konumundan haberleri yoktu ve İmam (a.s)&rsquo;ın gaybetinden sonra kime başvuracaklarını bilmiyorlardı. &Ouml;te yandan, devlet ve bazı fırsat&ccedil;ılar, İmam Hasan Askeri (a.s)&rsquo;ın halifesi olmadığı yolunda propaganda yapmışlardı. Bu nedenlerden dolayı Şiiler Osman b. Said&rsquo;e humus vermekten &ccedil;ekiniyorlardı ondan. Şiiler, 12. İmam (a.s)&rsquo;ın vekili olduğunu ispatlaması i&ccedil;in keramet istiyorlardı. Bu nedenle Osman b. Said, bazı zamanlar İmam (a.s)&rsquo;ın vasıtasıyla kerametler g&ouml;stererek. Bu şekilde İmam (a.s)&rsquo;ın vekili olduğunu ispat ediyordu. Bu konuda bazı hikayeler de nakledilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	1- Şeyh Saduk, &ldquo;Kemal-ud Din&rdquo; adlı eserinde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Muhammd b. Ali Esved (r.a.) diyor ki: Bir g&uuml;n kadının biri bana bir kumaş verdi ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Bunu Osman b. Said&rsquo;e ver.</p>\n\n<p>\n	Ben o kumaşı diğer bir&ccedil;ok kumaşla birlikte Osman b. Said&rsquo;e vermek &uuml;zere Bağdat&rsquo;a g&ouml;t&uuml;rd&uuml;m. Bağdat&rsquo;a ulaştığımda Osman b. Said onları Muhammed b. Abbas-ı Kummi&rsquo;ye vermemi s&ouml;yledi. Ben de o kadının verdiği kumaş dışında hepsini ona verdim.</p>\n\n<p>\n	Bir m&uuml;ddet sonra Osman b. Said bana haber yollayarak yaşlı kadının verdiği kumaşı istedi. Bunun &uuml;zerine, o kadının da İmam malı olarak bana bir kumaş verdiğini hatırlamdım. Onu aradım, ama bulamadım. Osman b. Said bana ş&ouml;yle dedi:</p>\n\n<p>\n	-&Uuml;z&uuml;lme onu yakında bulacaksın.</p>\n\n<p>\n	Sonra onu buldum. Oysa yanımdaki malların listesi Osman b. Saidi&rsquo;de yoktu.&rdquo;</p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar ş&ouml;yle diyor: &ldquo;Babam, Allah&rsquo;ın rahmetine kavuştuğu zaman bana bir miktar mal verdi ve bir alamet belirledi. Bu alametten Allah-u Teala&rsquo;dan başka kimsenin haberi yoktu. Sonra: &ldquo;Kim bu alameti s&ouml;ylerse malı ona verirsin.&rdquo; dedi.</p>\n\n<p>\n	Muhammed b. İbrahim b. Mehziyar daha sonra ş&ouml;yle diyor: &ldquo;Bağdat&rsquo;a gittim ve &ldquo;Han&rdquo; mahallesinde bir eve yerleştim. İkinci g&uuml;n biri gelip kapıyı &ccedil;aldı. Hizmet&ccedil;iye: &ldquo;Git bak kimdir&rdquo; dedim. Hizmet&ccedil;i de, &ldquo;Kapının &ouml;n&uuml;nde yaşlı birisi var&rdquo; dedi. Ben o yaşlı adama: &ldquo;Buyurun, i&ccedil;eri gelin&rdquo; dedim. O da gelip oturdu ve ş&ouml;yle dedi:</p>\n\n<p>\n	-Ben Amri&rsquo;yim (Osman b. Said). Yanında olan mallar şunlardır. Onları bana teslim et.</p>\n\n<p>\n	Babam s&ouml;ylemiş olduğu alameti de s&ouml;yledi. Ben de malları ona teslim ettim.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<h2>\n	Birinci Vekilin Vefatı</h2>\n\n<p>\n	Osman b. Said, İmam Hasan Askeri (a.s)&rsquo;dan sonra H. K. 264 ya da 265 yılında Bağdat&rsquo;ta vefat etti ve m&uuml;barek naaşı orada toprağa verildi. Kabri bug&uuml;ne kadar &ouml;nemli ziyaret yerlerinden birisi olmuştur.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<h2>\n	Hz. Mehdi (a.s)&rsquo;ın Birinci Vekil İ&ccedil;in Başsağlığı Mektubu Yollaması</h2>\n\n<p>\n	İmam Zaman (a.s)&rsquo;ın birinci naibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, Şiiler b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;ye boğuldular. İmam (a.s) da &ccedil;ok mahzun olmuş ve Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;a bir başsağlığı mektubu g&ouml;ndermişti. İmam (a.s) bu mektubunda, vazifesini eksiksiz yerine getirdiğinden dolayı Osman b. Said&rsquo;den tam anlamıyla razı olduğunu belirtip, onun i&ccedil;in Allah&rsquo;tan af ve mağfiret diliyorlar. Ayrıca onun olmayışından yalnızlık hissettiğini ve oğlunu onun yerine vekil se&ccedil;tiğini buyuruyordu bu mektupta. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;tan geldik, Allah&rsquo;a d&ouml;neceğiz. Allah&rsquo;ın emrine teslim ve ilahi kazaya razıyız. Baban saadetli bir şekilde yaşadı ve g&uuml;zel bir şekilde d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Allah ona rahmet etsin. Onu kendi dost ve velilerinin i&ccedil;ine katsın. O her zaman onların yolunda &ccedil;aba g&ouml;sterdi ve kendisini Allah&rsquo;a yaklaştıracak şeyler i&ccedil;in &ccedil;ok &ccedil;alıştı. Allah-u Teala onun y&uuml;z&uuml;n&uuml; ak etsin ve hatalarını bağışlasın.&rdquo;</p>\n\n<p>\n	Diğer bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah sana b&uuml;y&uuml;k m&uuml;kafat ve g&uuml;zel sabır versin. Biz ve siz bu olaydan dolayı gamlı ve &uuml;zg&uuml;n&uuml;z. Onun ayrılığından dolayı siz ve biz h&uuml;zne boğulduk. Allah onu sevindirsin. Ne mutlu ona ki, Allah ona senin gibi bir evlat vermiştir. Sen onun yerine ge&ccedil;ecek, vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret dile.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Bu mektuplara dikkat eden, onun İmam Zaman (a.s)&rsquo;ın yanındaki makamının ne kadar y&uuml;ce olduğunu anlar.</p>\n\n<h2>\n	Birinci Naib&rsquo;in Naklettiği Hadislerden Bir Ka&ccedil;ı.</h2>\n\n<p>\n	Osman b. Said&rsquo;in naiplik s&uuml;resinin &ccedil;ok az oluşu ve beş yıldan fazla s&uuml;rmemesi dikkate alınır, yine o d&ouml;nemdeki siyasi ve i&ccedil;timai durumlar ve gaybet d&ouml;neminin ilk zamanlarının &ouml;zellikleri g&ouml;z &ouml;n&uuml;nde tutulursa, zamanının &ccedil;oğunu bir yandan Şiileri İmam (a.s)&rsquo;ın gizli yaşadığına inandırmaya, &ouml;te yandan d&uuml;şmanları ve h&uuml;k&uuml;met memurlarını İmam (a.s)&rsquo;ı takip etmekten me&rsquo;yus edip caydırmaya &ccedil;alışmakla ge&ccedil;irdiğinden fazla hadis nakletme fırsatı bulamamıştır. Bu y&uuml;zden onun vasıtasıyla tevki ve hadisler azdır. Burada Birinci Naib&rsquo;ten nakledilen bazı hadisler ve olaylara değinmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	1- Muhammed b. İbrahim b. İshak, Ebu Ali b. Hammam&rsquo;dan nakleder: Muhammed b. Osman-ı Amri&rsquo;den (İkinci Naip) duydum, ş&ouml;yle diyordu: Babamdan duydu, diyordu ki: Ben İmam Hasan Askeri (a.s)&rsquo;ın yanındaydım, İmam (a.s)&rsquo;a babalarından rivayet edilen şu hadisi sordular: &ldquo;Yery&uuml;z&uuml; kıyamete kadar asla Allah&rsquo;ın, halkın &uuml;zerine olan h&uuml;ccetinden boş kalmaz. Ş&uuml;phesiz ki zamanın imamını tanımadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml;yle, (yani şirk ve k&uuml;f&uuml;r &uuml;zerine) &ouml;lm&uuml;ş olur.&rdquo; İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:&nbsp;</p>\n\n<p>\n	-G&uuml;n&uuml;n aydınlığı nasıl haksa bu hadis de haktır.</p>\n\n<p>\n	İmam&rsquo;(a.s)&rsquo;a ş&ouml;yle denildi:</p>\n\n<p>\n	Ey Peygamber&rsquo;in oğlu! Sizden sonraki h&uuml;ccet ve imam kimdir?</p>\n\n<p>\n	İmam Hasan Askeri (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	-Oğlum Muhammed benden sonraki imam ve h&uuml;ccettir. Kim onu tanımadan &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş olur. Bilin! Onun gaybeti olacaktır. Cahiller bu konuda şaşkına d&ouml;necek, batılın peşinden gidenler helak olacaktır. Onun zuhuru i&ccedil;in zaman belirleyenler yalan s&ouml;ylerler. Sonra o kıyam edecektir. Başının &uuml;st&uuml;ndeki beyaz bayrakların, Kufe&rsquo;nin&nbsp; y&uuml;ksekliklerinde (Necef) haraket ettiğini g&ouml;r&uuml;r gibiyim.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	2- İshak b. Yakup ş&ouml;yle diyor: Osman b. Said&rsquo;in (İmam Zaman (a.s)&rsquo;ın birinci naibi) ş&ouml;yle dediğini duydum: &ldquo;Iraklılardan biri yanıma geldi. İmam (a.s) i&ccedil;in bir miktar mal getirmişti. İmam (a.s) onu geri verip ş&ouml;yle buyurdu: &ldquo;Amcaoğlunun hakkı olan 400 dirhemi ayır.&rdquo; Adam &ccedil;ok şaşırdı. Mallarının hesabını yeniden g&ouml;zden ge&ccedil;irdiğinde, amcasının oğluna ait olan yaptığı yeri -ki onun elindeydi- yarısını vermiş, yarısınıda vermediğini anladı. Sonra biraz daha dikkatli hesap yaptığında onun yerden d&uuml;şen payının, İmam (a.s)&rsquo;ın buyurduğu gibi 400 dirhem olduğunu g&ouml;rd&uuml; O&rsquo;da bu miktarı ayrırıp geri kalanı teslim etti. İmam (a.s)&rsquo;da kabul etti.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	3- Zohri ş&ouml;yle diyor: &ldquo;İmam zaman (a.s)&rsquo;ı gerektiği kadar aradım ve bu yolda &ccedil;ok malım gitti. Sonra Osman b. Said&rsquo;in gittim. İmam ((a.s)&rsquo;ı g&ouml;rmek i&ccedil;in onun hizmeti&ccedil;iliğini yapmaya başladım.</p>\n\n<p>\n	Birg&uuml;n İmam Zaman (a.s)&rsquo;ı sordum ondan. O&rsquo;da, &ldquo;O&rsquo;na ulaşamazsın&rdquo; dedi. Bende g&ouml;rmek i&ccedil;in &ccedil;ok ısrar ettim. O&rsquo;da&rdquo; Yarın sabah gel&rdquo; dedi. Ertesi g&uuml;n sabahleyin yanına gittiğimde herkesten g&uuml;zel, kokulu bir gen&ccedil;i tacirlerin giydiği elbiseyle g&ouml;rd&uuml;m...</p>\n\n<p>\n	O&rsquo;nu g&ouml;rd&uuml;ğ&uuml;m zaman, Osman b. Said&rsquo;in yanına gittim. O&rsquo;ndan bazı sorular sordum. Ne sorduysam cevap verdi. Sora eve girmek i&ccedil;in gittim- O ev &ccedil;ok da g&uuml;zel değildi-. Osman b. Said bana &ldquo;eğer başka bir şey sormak istiyrosan sor. &Ccedil;&uuml;nk&uuml; bundan sonra artık O&rsquo;nu g&ouml;rmeyeceksin.&rdquo; dedi. Benden soru sormak i&ccedil;in peşinden gittim. Ama O dinlemedi; eve girdi. Ama giderken şu iki c&uuml;mleyi buyurdu:</p>\n\n<p>\n	&ldquo;Mel&rsquo;undur, mel&rsquo;undur, işa<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a>&nbsp;namazını, yıldızların ok gibi ge&ccedil;tiği zamana kadar saklayan. Mel&rsquo;undur, meldundur sabah namazını, yıldızların kaybolduğu zamana kadar saklayan.&rdquo; Sonra i&ccedil;eri girdi.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<h2>\n	Ebu Cafer Muhammed b. Osman b. Said Amri</h2>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın 4 naibinden ikincisi, birinci naib Osman b. Said&rsquo;in oğlu Muhammed b. Osman&rsquo;dır. O, İmam Hasan Askeri (a.s) tarafında babası hayattayken, Ğaip İmam (a.s)&rsquo;ın naibi olacak diye tanıtlımıştı. Osman, b. Said&rsquo;de &ouml;leceği sırada vekilliği İmam Zaman (a.s)&rsquo;ın emriyle oğlu Muhammed&rsquo;e devretti.</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Naip Olduğuna Dair Delil</h2>\n\n<p>\n	İmam Hasan Askeri (a.s), hayattayken, Muhammed b. Osman&rsquo;ın İmam Mehdi (a.s)&rsquo;ın naip ve vekili olduğunu a&ccedil;ıklamıştı. Yemen şiilerinden bir grup Samirra&rsquo;ya&nbsp; geldikleri zaman İmam Hasan Askeri (a.s)&rsquo;ın huzuruna vardılar. İmam(a.s), Muhammed b. Osmanın babası, Osman b. Said&rsquo;i &ccedil;ağırtıp onun vekilliğini ve emin olduğunu a&ccedil;ıkladılar. Sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Şahid olun Osman b. Said Amri benim vekilimdir. Oğlu Muhammed ise benim oğlum ve Mehdinizin vekilidir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	İmam (a.s), gelecekte yalancı naiplerin Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamaları ve Onun vekaletliğinde ş&uuml;phe ve teredd&uuml;t uyandırmamalrı ve Onun naipliğini sabitleştirmek i&ccedil;in O&rsquo;nu tanıtmıştı.</p>\n\n<p>\n	İmam Hasan Askeri (a.s) bir başka yerde, daha a&ccedil;ık bir şekilde Onun g&uuml;venirliğini ve emanetliğini ve emanetdarlığını teyid etmiştir İmam (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Amri (Osman b. Said) ve oğlu (Muhammed b. Osman), her ikiside g&uuml;venilir ve emmindirler. Sana neyi ulaştırsalar bendendir. Sana ne deseler benden taraf diyorlar. &Ouml;yleyse onları dinle, ne deseler itaat et. &Ccedil;&uuml;nk&uuml; g&uuml;venilir ve emindirler.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Yine babası Osman b. Said, onun vekilliğini, İmam Zaman (a.s)&rsquo;ın emriyle a&ccedil;ıklamıştı.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	Bunların hepsinden daha &ouml;nemli olan, İmam Zaman (a.s)&rsquo;ın O&rsquo;nun hakkında yazdığı mektuplar ve &ouml;vg&uuml;lerdir. Onlar, Muhammed b. Osman&rsquo;ın naip olduğunu a&ccedil;ık delilleridirler. Aşağıda İmam (a.s)&rsquo;ın O&rsquo;nun hakkında buyurduğu n&uuml;barek s&ouml;zlerinden bazılarını getiriyoruz:</p>\n\n<p>\n	1- Osman b. Said&rsquo;in vefatından sonra, İmam Mehdi (a.s)&rsquo;ın ilk olarak hitap ettiği kişi, O&rsquo;nun oğlu Muhammed b. Osmandır. İmam (a.s) birinci naibin &ouml;l&uuml;m&uuml;n&uuml; Ona başsağlığı dileyip, yazdığı mektupta Muhammed b. Osman&rsquo;ın şahsiyetine ve onun naipliğine işaret buyurmuşlardır. Biz o mektubun bazı b&ouml;l&uuml;mlerini babasının yaşamını anlatırken nakletmiştık. Mektubun bir yerinde İmam (a.s) ş&ouml;yle buyurmuştu: &ldquo;Osman b. Said&rsquo;in saadetinin kemali, Allah&rsquo;ın O&rsquo;na senin gibi bir evlad vermesidir. Sen O&rsquo;nun yerne ge&ccedil;ecek ve vazifesini &uuml;stleneceksin. Allah&rsquo;tan onun i&ccedil;in rahmet ve mağfiret iste.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	2- Muhammed b. İbrahim b. Mehziyar-i Ahvazi ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Osman b. Said&rsquo;in vefatından sonra bana ş&ouml;yle bir mektup geldi: &ldquo;Allah O&rsquo;nun Oğlunu hıfzetsin. O (Muhammed b. Osman), babasının zamanında bizim itimat ettiğimiz birisiydi. Allah O&rsquo;ndan ve babasından razı olsun. Allah babasının ruhunu şad etsin. O da bizim yanımızda babası gibidir ve Onun yerine oturmuştur. Bizim emrimizin aynısını emrediyor, bizim emrimize g&ouml;re amel ediyor. Allah O&rsquo;nu teyid etsin. &Ouml;yleyse sende Onun s&ouml;z&uuml;n&uuml; kabul et ve O&rsquo;nun hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; bil.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: &ldquo;Osman b. Said (r.a) vefat ettiği zaman, daha &ouml;nceki (Osman b. Said&rsquo;in zamanındaki) hat&rsquo;la bir mektup oğlu Ebu Cafer&rsquo;in (Muhammed b. Osman) onun makamına&nbsp; se&ccedil;ildiği konusunda geldi.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	4- İshak b. Yakup ş&ouml;yle diyor: &ldquo;Muhammed b. Osman&rsquo;dan kafamı karıştıran soruları yazdığım mektubu İmam Zaman (a.s)&rsquo;ın huzuruna taktim etmesini rica ettim. O&rsquo;da kabul etti İmam (a.s)&rsquo;ın hatlıyla şu anlamda bir cevap geldi: &ldquo;Muhammed b. Osman, Allah ondan ve ondan &ouml;nce babasından razı olsun, benim g&uuml;vendiğim birisidir. Mektupu benim mektubumdur.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Bu mektup &ccedil;ok uzun ve &ouml;nemli fıkhi, i&ccedil;timai vb. gibi konuları i&ccedil;erdiği i&ccedil;in ileride onu geniş&ccedil;e ele alacağız.</p>\n\n<p>\n	5- Bir başka mektupta ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	&ldquo;O, bu haliyle bizim itimat ettiğimiz kimsedir. Onun yanımızda Onu razı edecek bir makamı vardır. Allah l&uuml;t&uuml;f ve keremini onun hakkında &ccedil;ok etsin. &Ccedil;&uuml;nk&uuml; O iyi bir hadimdir. B&uuml;t&uuml;n &ouml;zle &ouml;vg&uuml;ler onun&nbsp; i&ccedil;indir. Bu konuda şeriki yoktur. Selat ve Selam Hz. Muhammed (s.a.a) ve O&rsquo;nun Ehli beyt&rsquo;inin &uuml;zerine olsun.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<h2>\n	Kelami, Fikhi İ&ccedil;timali v.b Gibi Meselelerde Şiilerin Mercii</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın yaşamını İmam (a.s)&rsquo;ın ikinci naibi olarak nicelediğimizde, onun naklettiği hadislere e onun vasıtasıyla gelen mektuplara g&ouml;z attığımızda şu noktayı kolayca anlayabiliriz: &Ccedil;eşitli b&ouml;lgelerdeki şiiler ve İmam (a.s)&rsquo;ın vekilleri kelami, O&rsquo;na başvuruyordular. O&rsquo;da İmam (a.s)&rsquo;la irtibat halinde olduğu i&ccedil;in şiilerin bu sorunlarını hallediyordu.</p>\n\n<p>\n	Bunlardan bir ka&ccedil;ını &ouml;rnek olarak aşağıda getiriyoruz.</p>\n\n<p>\n	&ldquo;Ebul Hasan Ali b. Ahmed Dellal Kummi ş&ouml;yle diyor: &ldquo;Şiilerden bir grup, Allah&rsquo;ın Masum İmamlara (a.s) yaratma ve rızık verme kudretini verip- vermediği konusuna ihtilafa d&uuml;şm&uuml;şlerdi. Bir grup, yaratma ve rızık verme kudretinin devredilmesinin imak&acirc;sız olduğunu s&ouml;yl&uuml;yorlar. &Ccedil;&uuml;nk&uuml; cisimleri Allah&rsquo;tan başka kimse yaratmazdı. Bir başka grupta, Allah&rsquo;ın İmamlara (a.s) yaatma ve rızık verme kuduretini verdiğini ve bu işi onlara devrettiği inancında idiler. Bu mesele &uuml;st&uuml;nde b&uuml;y&uuml;k ihtilaflar doğdu. Birisi, &ldquo;neden bu mesele i&ccedil;in Ebu Cafer Muhammed b. Osman Amri&rsquo;ye baş vurup ondan sormuyorsunuz? O hakkın ne olduğunu s&ouml;yler. &Ccedil;&uuml;nk&uuml; O İmam Zaman (a.s)&rsquo;ın sefiri ve vasıtasıdır. Onların hepsi Ebu Cefer&rsquo;e m&uuml;racaa etmeyi ve s&ouml;z&uuml;n&uuml; kabul etmeyi kabul ettiler. Meseleyi yazıp, ona yolladılar. İmam Zaman (a.s)&rsquo;dan O&rsquo;na şu nalam da bir mektup geldi: &ldquo;Ş&uuml;phesiz ki yanlız Allah cisimleri yaratmakta ve rızıkları taksim etmektedir. &Ccedil;&uuml;nk&uuml; O ne cisimdir, nede cisimde hal. Hi&ccedil; bir şey ona benzemez. O duyan ve bilendir. İmamlar (a.s) Allah&rsquo;tan istiyolar, O da yaratıyor. Onlar Allah&rsquo;tan istiyorlar, Allah&rsquo;tan İmamlar(a.s)&rsquo;ın hakkını y&uuml;celtmek ve isteklerini yerine getirmek i&ccedil;in kendisi rızık veriyor.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vasıtasıyle gelen mektuplerın bazılarını nakledersek &uuml;steki konu daha iyi anlaşılacaktır.</p>\n\n<h2>\n	1- İSHAK BİN YAKUB&rsquo;A MEKTUB</h2>\n\n<p>\n	&Ouml;nemli mektuplardan birisi Muhammed b. Osman&rsquo;ın vasıtasıyla İmam Zaman (a.s)&rsquo;ın İshak b. Yakub&rsquo;a yazdığı mektuptur. Bu mektupta &ouml;nemli konulara değinilmiştir. Daha &ccedil;ok toplumsal meseleler ele alınmıştır. Bu y&uuml;zden &ouml;nemli bir yere sahiptir. Bu mektupta, halkın b&uuml;y&uuml;k ğaybetteki vazifeleri belirlenmiş, ğaybetin sebebi a&ccedil;ıklanmış ve bazılarının kimliği a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&Ouml;nemine binaen bu m&uuml;barek mektubu burada naklediyoruz:</p>\n\n<h3>\n	ESEDİ&#39;NİN SORULARI<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><strong>[80]</strong></a></h3>\n\n<p>\n	<em>Ebu&#39;l Hasan Muhammed bin Cafer-i Esed&icirc; ş&ouml;yle diyor: Şeyh Ebu Caferi Muhammed bin Osman-i Amr&icirc; Allah ruhunu mukaddes kılsın- tarafından, Sahib-uz Zaman&#39;a (a.f) sorulan soruların cevabında bana ulaşan mektuplardan biri de şudur:</em></p>\n\n<p>\n	G&uuml;neşin doğuş ve batışında namaz kılmak hakkındaki sorduğun soruya gelince, eğer durum -g&uuml;neşin şeytanın iki boynuzu arasından doğup batması- halkın dediği gibi olursa, şeytanın burnunu, namazdan daha iyi yere s&uuml;rtecek ne var ki. &Ouml;yleyse namaz kıl ve şeytanın burnunu yere s&uuml;r.</p>\n\n<p>\n	Bize vakfedilen veya bize mahsus kılınıp sonra sahibinin ona ihtiya&ccedil; duyduğu mesele hakkındaki sorduğun soruya gelince; teslim edilmeyen her şeyde sahibi muhtardır (isterse kendisine g&ouml;t&uuml;r&uuml;r, isterse teslim eder). Ama teslim ettiği malda, ister muhta&ccedil; olsun, ister muhta&ccedil; olmasın, ister ona ihtiya&ccedil; duysun, ister duymasın artık yetkisi yoktur.</p>\n\n<p>\n	Bizim malımızdan elinde bulunanı helal bilen ve bizim emrimiz olmaksızın kendi malında tasarruf ettiği gibi o malda tasarruf eden kimse hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Kim, bizim emrimiz olmaksızın, o malı kendi malı gibi harcarsa mel&#39;undur; ve kıyamet g&uuml;n&uuml; biz onun hasmı olacağız. Nitekim Resulullah (s.a.a) buyurmuştur ki: &quot;Kim Ehl-i Beytimden Allah&#39;ın haram kıldığı şeyi helal sayarsa, benim dilimle ve duası kabul olan her peygamberin diliyle lanete uğramıştır.&quot; &Ouml;yleyse kim bize zulmederse, bize zulmeden zalimlerin sırasında yer alacak ve Allah&#39;ın laneti onun &uuml;zerine olacaktır. &Ccedil;&uuml;nk&uuml; Allah Teala buyurmuştur ki: &quot;Bilin ki, Allah&#39;ın laneti zalimlerin &uuml;zerinedir.&quot;</p>\n\n<p>\n	S&uuml;nnet edilmesi gereken deri, s&uuml;nnet ettikten sonra tekrar &uuml;zarsa yine s&uuml;nnet edimeli midir? diye sordug&uuml;n soruya gelince; O derinin kesilmesi gerekir. Zira yery&uuml;z&uuml; kırk g&uuml;n, s&uuml;nnet edilmeyenin idrarından Allah&#39;a feryad (şikayet) edir.</p>\n\n<p>\n	&quot;Namaz kılanın &ouml;n&uuml;nde ateş, fotoğraf, kandil olursa onun namazı doğru mudur? Halk bu meselede ihtilaf etmiştir&quot; diye sorduğun meseleye gelince; Putlara ve ateşe tapmayanların evlatlarından olursa ateş, fotoğraf ve kandilin karşısında namaz kılmasının sakıncası yoktur. Ama puta ve ateşe tapanların evlatlarının bunların karşısında namaz kılmaları c&acirc;iz değildir.</p>\n\n<p>\n	Bir adamın, bize ait olan araziyi, m&uuml;kafat kazanmak ve bize yakın olmak i&ccedil;in onu onarmasının ve yaptığı masrafı &ccedil;ıkardıktan sonra geri kalanı bize g&ouml;ndermesinin caiz olup olmaması hakkındaki sorduğun soruya gelince:</p>\n\n<p>\n	Başkasının malında, onun izni olmaksızın tasarruf etmek c&acirc;iz değildir; o halde bizim malımızda iznimiz olmaksızın tasarruf etmek nasıl c&acirc;iz olabilir? Kim bizim emrimiz ve iznimiz olmaksızın malımızda tasarruf ederse, Allah&#39;ın ona haram kıldığı şeyi helal saymıştır. Yine kim haksız yere bizim malımızdan bir şey yerse, ateş yemiş gibidir, yakında da cehennem ateşine atılacaktır...&quot;</p>\n\n<h3>\n	İSHAK BİN YAKUB&#39;A MEKTUBU</h3>\n\n<p>\n	<em>Muhammed bin Yakub-i Kuleyn&icirc;, İshak bin Osman-i Amri&#39;den, sorduğum zor meseleleri i&ccedil;eren mektumu Hz.Sahib-uz Zaman&#39;ın huzuruna ulaştırmasını rica ettim. Mektubumun cevabı, mevlamız Sahib-uz Zaman (a.s)&#39;ın kendi hattıyal bana ulaştı.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><strong>[81]</strong></a></em></p>\n\n<p>\n	<em>Mektubun cevabı ş&ouml;yledir:</em></p>\n\n<p>\n	&quot;Akraba ve amcoğullarından beni inkar etmeleri hakkındaki sorduğun soruya gelince; -Allah seni hidayet edip direnişli kılsın- bilmelisin ki, Allah&#39;la hi&ccedil; kimse arasında akrabalık bağı yoktur. Kim beni inkar ederse benden değildir; onun yolu, Nuh&#39;un oğlunun yoludur. Amcam Cafer ve oğlanlarının yolu (ve tutumu)na gelince, onların yolu Yusuf (a.s)&#39;ın kardeşlerinin yoludur.</p>\n\n<p>\n	Biraya gelince, onun i&ccedil;ilmesi haramdır. Ama şalgam suyunun i&ccedil;ilimesinin sakıncası yoktur.</p>\n\n<p>\n	Sizin mallarınıza gelince; onları kabul etmemiz p&acirc;k olmanız i&ccedil;indir. &Ouml;yleyse isteyen versin istemeyen vermesin. Allah&#39;ın bize verdiği; size veridiğinden daha hayırlıdır.</p>\n\n<p>\n	Ferecin (zuhurun ger&ccedil;ekleşmesiyle hasıl olacak kurtuluşun) ortaya &ccedil;ıkmasına gelince; o, Allah&#39;ın iradesine bağlıdır. Zuhur i&ccedil;in vakit belirleyenler yalan s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	İmam H&uuml;seyn (a.s)&#39;ın &ouml;ld&uuml;r&uuml;lmediğini sananın s&ouml;z&uuml;ne gelince; onun bu s&ouml;z&uuml;, k&uuml;f&uuml;r (hakkı gizleme) yalan ve sapıklıktır.</p>\n\n<p>\n	Vuku bulan vakıalara gelince; o vakıalarda, hadiselerimizi rivayet edenlere m&uuml;racaat ediniz. Zira onlar, sizlere olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetimdir, ben de Allah&#39;ın onlara olan h&uuml;ccetiyim.</p>\n\n<p>\n	Muhammed bin Osman-i Amriv&icirc;&#39;ye gelince; -Allah ondan ve babasından razı olsun- O benim g&uuml;vendiğim şahıstır, onun yazısı benim yazımdır.</p>\n\n<p>\n	Muhammed bin Ali bin Mehziyar-i Ehvazi&#39;ye<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> gelince; yakında Allah onun kalbini d&uuml;zeltecek ve ş&uuml;pheyi ondan giderecektir.</p>\n\n<p>\n	Bize g&ouml;nderdiğin şeye gelince; biz ancak p&acirc;k ve tertemiz olanı kabul ediyoruz. Muganniye cariyenin semeni haramdır.</p>\n\n<p>\n	Muhammed bin Şazan bin Neim&#39;e gelince; o biz Ehl-i Beyt&#39;in şialarındandır.</p>\n\n<p>\n	Ebu&#39;l Hattap Muhammed bin Eb&icirc; Zeyneb-i Ecda&#39;ya gelince; o mel&#39;undur; onun ashabı da mel&#39;undur. Onunla aynı fikire sahip olanlarla oturup kalma. Ben onlardan beriyim, babalarım (a.s) da onlardan berildirler.</p>\n\n<p>\n	Bizim malımızı ellerinde bulunduranlara gelince; kim onlardan bir şeyi halal bilip yerse ateş yemiştir.</p>\n\n<p>\n	Humusa gelince; humus şialarımız i&ccedil;in halal kılınmıştır. Zuhur edeceğimiz vakte kadar, veladetleri p&acirc;k ve temiz olması i&ccedil;in onlara halal edilmiştir.</p>\n\n<p>\n	Allah&#39;ın dininde ş&uuml;phe eden kavmin, bize g&ouml;nderdikleri şeylerden dolayı pişman olmalarına gelince: Geri &ccedil;evrilmesini isteyenlerin malını geri &ccedil;evirdik, bizim şekkakların (&ccedil;ok ş&uuml;phe edenlerin) malına ihtiyacımız yoktur.</p>\n\n<p>\n	Gaybetin vuku bulmasının nedenine gelince; Allah buyuruyor ki: &quot;Ey iman edenler! Size a&ccedil;ıklanırsa hoşunuza gitmeyecek olan şeyleri sormayın&quot;. Babalarımdan her birinin boyunda, zamanlarındaki tağutların bey&#39;ati vardı, ama ben &ouml;yle bir zaman kıyam edeceğim ki, tağutlardan hi&ccedil; birinin bey&#39;at boynumda olmayacaktır.</p>\n\n<p>\n	Benim gaybetim d&ouml;neminde benden faydalanmak ya gelince; bu d&ouml;nemde benden faydalanmak, bulutlarla &ouml;rt&uuml;len g&uuml;neşten yararlanmaya benzer. Ben yery&uuml;z&uuml; ehl-i i&ccedil;in kurtuluş ve emniyet vesilesiyim. Nitekim yıldızlar da g&ouml;k ehli i&ccedil;in emniyet vesileleridir. &Ouml;yleyse sizi ilgilendirmeyen şeyleri sormayın. Sizden istenilmeyen şeyleri g&ouml;rmek i&ccedil;in kendinizi zahmete d&uuml;ş&uuml;rmeyin. Ferecin &ccedil;abuk olması i&ccedil;in &ccedil;ok dua ediniz. &Ccedil;&uuml;nk&uuml; dua sizin ferecinizdir (Kurtuluşunuzdur).</p>\n\n<p>\n	Ey İshak bin Yakup (Allah&#39;ın) selamı sana ve hidayete tabi olanlara olsun.&quot;</p>\n\n<h2>\n	Yalanci Naiplerin &Ccedil;alişmalarinin Başlamasi</h2>\n\n<p>\n	İleride de g&ouml;r&uuml;leceği gibi, yalancıların naiplik iddia etmeleri, ikinci naip Muhammed b. Osman&rsquo;ın zamanında başlamıştır.</p>\n\n<p>\n	Birinci naip Osman b. Said&rsquo;in zamanında, yoldan &ccedil;ıkanlar, &ccedil;eşitli sebeplerden dolayı &ccedil;alışma yapamamışlardı. Bu y&uuml;zden bu d&ouml;nemde yalancıların naiplik iddiasında bulunma konusu g&uuml;ndem de değildi. Olsaydı da &ccedil;ok zayıf bir şekilde vardı ki hissedilmemekteydi. Bu d&ouml;nemde İshak-ı Ahmer ve Baktani gibilerin olma ihtimali varsa da bunların ikinci d&ouml;nemde oldukları ihtimali de vardır.</p>\n\n<p>\n	Yalancı naiplerin birinci naibin d&ouml;neminde&nbsp; olmamalarının &ccedil;eşitli sebepleri vardır:</p>\n\n<p>\n	1- Osman b. Said tanınmış ve g&uuml;venilir şialradan idi. Daha &ouml;ncede değindiğimiz gibi O, k&uuml;&ccedil;&uuml;k ğaybetten &ouml;nce hem İmam Hadi (a.s)&rsquo;ın, hem İmam Hasan Askeri (a.s)&rsquo;ın vekilleri idi. Hatta bazılarına g&ouml;re İmam Cevad (a.s)&rsquo;ında vekili idi. İmamlar (a.s)&rsquo;ın yanında yıllarca kaldığı i&ccedil;in şiilerin i&ccedil;inde &ouml;nemli bir yere sahipti. Bu y&uuml;zden yalancılar Onun zamanında varlıklarını g&ouml;stermediler.</p>\n\n<p>\n	2- Siyasi ve i&ccedil;timai şartlar kimsenin yalan yere niplik iddia etmesine m&uuml;sait değildi. Ğaybet-i Suğra&rsquo;nın ilk zamanlarında Abbasiler b&uuml;t&uuml;n imkanlarıyla İmam Mehdi (a.s)&rsquo;ı ve yaranlarını bulup, onları &ouml;ld&uuml;rmek istediklerinden, Osman b. Said&rsquo;den başka kimse &ouml;l&uuml;m&uuml; g&ouml;ze alamıyordu. Bu y&uuml;zden Onun bu d&ouml;nemde ki naipliği b&uuml;y&uuml;k cihaddan sayılıyordu.</p>\n\n<p>\n	3- İmam (a.s)&rsquo;ın halkla olan irtibatının naiplerinin vesilesiyle olduğu, halkın i&ccedil;ine tam olarak yerleşmemişti. Halkın b&ouml;yle bir şeye adet edebilmesi i&ccedil;in zamanın ge&ccedil;mesi gerekiyordu. Bu da birinci d&ouml;nemde ger&ccedil;ekleşiyordu. Yalancılar, halkın b&ouml;yle birşeye adet edindiklerini g&ouml;rd&uuml;klerinde kendilerinin naip olduğu iddia etmeye başladılar.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	İkinci naip Osman b. Said&rsquo;in d&ouml;neminde İmam (a.s)&rsquo;ın vekili olduklarını iddia eden yalancılar şunlardır:</p>\n\n<p>\n	1- Ebu Muhammed Hasan şerii</p>\n\n<p>\n	2- Muhammed b. Nusayr Numeyri</p>\n\n<p>\n	3- Ahmed b. Hilal Abartai</p>\n\n<p>\n	4- Ebu Tahir Muhammed b. Ali b. Bilal.</p>\n\n<p>\n	5- Ebubekr Muhammed b. Ahmed b. Osman. Ebubekr Bağdadi diye meşhurdu. Muhammed b. Osman&rsquo;ın kardeşinin oğluydu.</p>\n\n<p>\n	6- H&uuml;seyin b. Mensur Halla&ccedil; . H&uuml;seyin b. Mansur&rsquo;un yalan yere naipliğini iddia ettiği s&ouml;yleniyor. Ama O sofilerdendi. Fakat Şeyhin &ldquo;el -Ğaybet&rdquo; adlı eserinde naklettiği mektuplar onun da naiplik iddiasında bulunduğunu g&ouml;stermektedir.</p>\n\n<p>\n	H&uuml;seyin b. Mansur&rsquo;un hakkında bir &ccedil;ok s&ouml;z vardır. Biz sadece İmam Mehdi (a.s)&rsquo;a ait olanları beyan edeceğiz.</p>\n\n<p>\n	7- Şelmeğani, &uuml;&ccedil;&uuml;nc&uuml; naib H&uuml;seyin b. Ruh&rsquo;un zamanında yalan yere naiplik iddia edenlerdi.</p>\n\n<h2>\n	Ebu Muhammed Hasan Şerii</h2>\n\n<p>\n	Şeyh Tusi onun hakkında ş&ouml;yle diyor: ilk olarak yalan yere Hz. Mehdi (a.s)&rsquo;ın naibi oldğunu iddia eden şahıs, Şerii diye tanınan birisiydi. Alimlerden bir grup Ebu Muhammed Telakubra&rsquo;dan O&rsquo;da Ebu Ali Muhammed b. Hamanam&rsquo;dan, şeriinin k&uuml;nyesinin Ebu Muhammed olduğunu naklediyorlar. Telakubra ş&ouml;yle diyor: &ldquo;Adının Hasan olduğu zannediyorum. O, İmam Hadi (a.s)&rsquo;ın, O&rsquo;ndan sonra da İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden sayılıyordu.</p>\n\n<p>\n	İlk olarak Allah&rsquo;ın kendisine vermediği makamı ilan eden o idi. O bu makama layıkta değildi. Allah&rsquo;a ve O&rsquo;nun h&uuml;ccetlerine yalan s&ouml;yleyen ilk O idi. Onların makamına yakışmayan şeyleri nisbet vermişti. Onlar bundan uzaktırlar. Bu y&uuml;zden şiilerde onu melun bilip, ondan uzak durdular. İmam Zaman (a.s) onu lanet eden bir mektup yazdılar. Ebu Muhammed Telakubra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu akidesineden sonra ve m&uuml;lhitliği a&ccedil;ığa &ccedil;ıkmaya başladı. Yalncılar &ouml;nce İmam (a.s)&rsquo;a iftira diyorlardı. Onlar ş&ouml;yle diyorlardı: &ldquo;Biz, İmamın vekilleriyiz. &ldquo;İmanları zayıf olan bazıları da onlara inanıp, alaka g&ouml;steriyorlardı. İşleri doruğa &ccedil;ıkıyordu. Ama sonunda &ccedil;&ouml;z&uuml;l&uuml;p gidiyorlardı. Onlardan bazılar Şelmeğani v.b. gibidirler, Lanetullahi aleyhim ecmain.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<h2>\n	2- Muhammed b. Nusayr Numeyri</h2>\n\n<p>\n	Ebu Abbas b. Nuh ş&ouml;yle diyor: &ldquo;Ebu Nası Hibetullah b. Muhammed, bana, Muhammed b. Nusayr-i Numeyri&rsquo;nin İmam Hasan Askeri (a.s)&rsquo;ın sahabelerinden olduğunu s&ouml;yledi. İmam (a.s) vefat ettikten sonra Muhammed b. Osman&rsquo;ın makamına sahip olduğu iddiasında bulunup, ş&ouml;yle diyordu: &ldquo;Ben Hz. Mehdi (a.s)&rsquo;ın naibiyim.&rdquo; Ama Allah onu rezil etti. &Ccedil;&uuml;nk&uuml; m&uuml;lhid ve cahilliği ortaya &ccedil;ıktı. Muhammed b. Osman&rsquo;da ona lanet edip, ondan uzak durdu. Kendisini ondan gizledi. Numeri Şarii&rsquo;den sonra yalan yere naiplik iddiasında bulundu.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<h2>\n	Muhammed b. Nusayr Numeyrinin Bozuk Akidesi</h2>\n\n<p>\n	Onun kafir ve ilhadi fikileri vardı. Bu fikirlerini halkın i&ccedil;ine yaymaya &ccedil;alışıyordu.</p>\n\n<p>\n	O peygamber olduğunu iddia ediyordu. Ve imam Hadi (a.s)&rsquo;ın onu bu makama se&ccedil;tiğini s&ouml;yl&uuml;yordu. Tenasuh inancına sahipti. İmam Hadi (a.s)&rsquo;ın Allah&rsquo;ına inanıyordu. Mahrem kadınlarla yakınlaşmayı caiz biliyordu Livatı helal etmişti. Numyeri b&uuml;t&uuml;n bunları tevazuyu ve&nbsp; fail&rsquo;in lezzet almasına sebep olacağını s&ouml;yl&uuml;yordu. O ş&ouml;yle diyordu: Allah bunların hi&ccedil; birini kullarına haram etmemiştir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Onun taraftarları, ibadetleri terkedip, haramları helal sayıyorlardı. Onlar, &ldquo;Yahudilik haktır. Biz onlardan değiliz. Hırıstiyanlık haktır, biz onlardan değiliz.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	Numeyriyye fırkası, Muhammed Nusayr Nurmeyri&rsquo;ye ait olan bir fırkadır. Onlar, İmam Hadi (a.s)&rsquo;ın zamanında O&rsquo;nun (a.s) İmametine inanıylardı. O&rsquo;ndan (a.s) sonra yoldan &ccedil;ıkıp, Muhammed b. Nusayr Numeyrinin peygamber olduğunu iddia ediyorlardı. Ve İmam Hadi (a.s)&rsquo;ın onu se&ccedil;tiğini s&ouml;yl&uuml;yorlardı.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<h2>\n	3- Ahmed b. Hilal Abartai (Hilali)</h2>\n\n<p>\n	Ahmed b. Hilal, birinci naibin vefatından sonra Hz. Mehdi (a.s)&rsquo;ın ikinci naibi Muhammed b. Osman&rsquo;ın vekaletini indar edip, yoldan &ccedil;ıktı. O doğru yoldan &ccedil;ıkmadan &ouml;nce y&uuml;ksek bir şahsiyeti sardı. Ama yoldan &ccedil;ıktıktan sonra, İmam (a.s), H&uuml;seyin b. Ruh&rsquo;un vasırasıyla onu lanetleyen bir mektup yolladı. Ve şialara, ondan uzaklaşmasını emretti.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	İmam (a.s)&rsquo;ın &uuml;&ccedil;&uuml;nc&uuml; naibi H&uuml;seyin b. Ruh, Abbası halifelerinden Muktadirin (H.K. 321&rsquo;de halife idi) zinadanında, şelmeğani hakkında bazı sabubelere mektup yolladı. İmam (a.s), Ahmed b. Hilal&rsquo;den de beri olduğu mektupta ş&ouml;yle belirtmiştir: &ldquo;Halka haber ver, biz ondan (şelmeğani) beriyiz. Nasıl ki onun benzerlerinden olan Şarili Numeyri,ltilali<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<h2>\n	4- Muhammed b. Ali b. Bilal (Bilali)</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;ın vekilliğine muhalif olanlardan bir diğeri, Ebu Muhammed b. Ali b. Bilal dir. Bilal diye meşhurdur. İmam (a.s)&rsquo;ın mallarını harcamış ve onları geri vermedi. İmam Zaman (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	O, yoldan &ccedil;ıkmadan &ouml;nce 10 ve 11. İmamlarla (a.s) yakın irtibatı olup, &ouml;nemli vekillerden sayılıyordu. Rical alimleri onu &ccedil;ok &ouml;vm&uuml;şlerdi. Ama bu &ouml;vg&uuml;lerin hepsi yoldan &ccedil;ıkmadan &ouml;nceki zamana aitti. Ama &ouml;mr&uuml;n&uuml;n sonuna doğru nefsine ve şeytana uyup, ge&ccedil;miş b&uuml;t&uuml;n amellerini hi&ccedil; etti ve İmam (a.s)&rsquo;ın lanet ettiği insanların arasına girdi. O, yalan yere Hz. Mehdi (a.s)&rsquo;ın vekili olduğunu iddia ediyordu.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<h2>\n	5- Ebubekir Bağdadi:</h2>\n\n<p>\n	Adı Muhammed b. Ahmed b. Osman&rsquo;dır. İkinci naib Muhammed b. Osman&rsquo;ın kardeşinin oğlu ve birinci naib Osman b. Saidin torunudur.</p>\n\n<p>\n	Amcası Muhammed b. Osman yoldan &ccedil;ıktığını biliyordu. Ama başkalarının haberi yoktu.<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a>&nbsp;Bu y&uuml;zden, Muhammed b. Osman &ouml;zle sahabelerle oturup, İmamlar (a.s)&rsquo;ın s&ouml;z ve hadisleri &uuml;zerinde birbirleriyle sohbet ettiklerinde, Ebubekir Bağdadi i&ccedil;eriye girdiği zaman Muhammed b. Osman &ccedil;evresindekilere, &ldquo;Susun, bu gelen sizin dostlarınızdan değildir&rdquo; diyordu.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<h2>\n	6- N&uuml;seyin b. Mansur Halla&ccedil;</h2>\n\n<p>\n	O daha &ccedil;ok sofı fırkasına mensuptur. Elbette sofi alimlerinin onun hakkında &ccedil;eşitli d&uuml;ş&uuml;nceleri vardı. Bazıları onun kendi gruplarından olmayıp, teşeyy&uuml; olduğunu s&ouml;yluyorlar. O, halife Muktedirin mahkemesinde s&uuml;nni olduğunu, şii olmadığını itiraf etmektedir.</p>\n\n<p>\n	Şeyh Tusi gibi alimler, Onun naipliğini iddia eden yalancılardan olduğunu s&ouml;yl&uuml;yorlarsa, bunun anlamı onun şii olduğu ve velaketi kabul ettiği anlamında değildir. Aksine O, her fırka yada grupla onların inan&ccedil;larına g&ouml;re hareket ediyordu. Buy&uuml;zden şiilerin arasına geldiği zaman, onların vekalet inancından faydalanmıştır. Bu şekilde onlara n&uuml;fuz etmek istiyordu. &Ouml;yleyse, onun yalan yere naipliği iddia ettiğini kabul etsek bile, şii olduğunu kabul etmemiz gerekmiyor.</p>\n\n<h2>\n	İmam-I Zman (A.S)&rsquo;In İkinci Naibinin Gizli Şeylerden Haber Vermesi</h2>\n\n<p>\n	Daha &ouml;ncede değindiğimiz gibi, İmam Zaman (a.s)&rsquo;ın ikinci naibinin d&ouml;neminde (yaklaşık 562- 305 H.K. yılları arasında) bazıları İmam (a.s)&rsquo;ın ğaybetini fırsat bilip kendilerini İmam (a.s)&rsquo;ın naipleri olarak tanıtmışlardı. Bu şekilde i&ccedil;timai bir ş&ouml;hret ve makama kavuşup şiilerin İmam (a.s)&rsquo;a akıttıkları malları şer&rsquo;ı bir izinleri olmadan kullanmak istiyorlardı. Bu y&uuml;zden Muhammed b. Osmanın vazifelerinden biri, yalan yere naiplik iddiasında bulunanları yalanyıp, rezil etmek, kendi naipliğini ispat edip, şiilere bu konuda g&uuml;ven itimad vermekti. Muhammed b. Osman&rsquo;ın naip olduğuna dair delillerden birisi, Hz. Mehdi (a.s)&rsquo;ın inayetiyle Mektuplar ve başka yollarla ğaybi haberler vermesiydi. B&ouml;ylece şiiler ona doğru y&ouml;neliyor ve g&uuml;venli bir şekilde ona yaklaşıyorlardı. Onunla işbirliği yapıp, &ouml;tekilerin yalancı olduklarında ş&uuml;phe etmiyorlardı.</p>\n\n<p>\n	Burada ikinci naibin naklettiği ğaybi haberlerden birini getiriyoruz:</p>\n\n<p>\n	Ebu Cafer Muhammed b. Osman&rsquo;ın kızı &Uuml;mm&uuml; Kulsum ş&ouml;yle diyor: Bir g&uuml;n, Kum ve &ccedil;evresinden, İmam (a.s)&rsquo;a verilmek &uuml;zere bir miktar malı Muhammed b. Osman&rsquo;ın yanına getirmişlerdi. Onların g&ouml;nderdikleri şahıs, Bağdat&rsquo;a gelip, g&ouml;nderilen malları Muhammed bi Osmana teslim ettikten sonra, geri g&ouml;necekleri sırada Muhammed b. Osman malları getiren şahısa ş&ouml;yle dedi: &ldquo;Emanetlerden birisi kaldı, onu vermedin. O nerededir?&rdquo; O da: &ldquo;Efendim, yanımda bir şey kalmadı, hepsini verdim.&rdquo; Muhammed Osman&rsquo;da &ldquo;hayır vermedin. Bir şey daha var. Git yanında ne varsa ara. Ve sana ne verdiklerini d&uuml;ş&uuml;n.&rdquo; O adam da gidip bir ka&ccedil; g&uuml;n d&uuml;ş&uuml;nd&uuml;, eşyalarını aradı ama bir şey bulamadı. Arkadaşlarınında haberi yoktu. Muhammed b. Osman&rsquo;ın yanına gelip, &ldquo;Bana ne verdilerse hepsini size teslim ettim, yanımda başka bir şey yoktur,&rdquo; dedi. Muhammed b. Osman ona ş&ouml;yle dedi: &ldquo;Buyuruyorlar (Yani İmam Zaman (a.s) buyuruyor.): Filancının oğlu filancının verdiği iki takım savaş elbise elimize ulaşmadı.&rdquo;</p>\n\n<p>\n	O şahısta ş&ouml;yle cevap verdi: &ldquo;Evet efendim. Allah&rsquo;a and olsun &ouml;yledir. Ama şu anda onları nereye bıraktığımı bilmiyorum.&rdquo;</p>\n\n<p>\n	Sonra kaldığoı yere d&ouml;nd&uuml;. Yanında ne getirdiyse yeniden g&ouml;zden ge&ccedil;irdi. Arkadaşlarına da eşyalarını aramalarını s&ouml;yledi. Onlarda birşey bulamadı. Tekrar Muhammed b. Osman&rsquo;ın yanına geldi. Olayı O&rsquo;na anlattı. Muhammed b. Osman O&rsquo;na ş&ouml;yle dedi: &ldquo;Buyuruyorlar (yani Hz. Mehdi (a.s) buyuruyorlar): &ldquo;Pamuk satan Filancının oğlu filanın yanıa git. &Ccedil;&uuml;nk&uuml; onun pamuk anbarına iki koli pamuk g&ouml;t&uuml;rm&uuml;şt&uuml;n. Onlardan birinin &uuml;zerine ş&ouml;yle ş&ouml;yle yazanı a&ccedil;. İki takım elbisenin orada olacağını g&ouml;receksin.&rdquo; O adam, Muhammed b. Osman&rsquo;ın s&ouml;zlerine &ccedil;ok şaşırmıştı. Hemen s&ouml;z&uuml; edilen yere gitti ve kolilerden işaretli olanı a&ccedil;tı. Pamukların i&ccedil;inde saklı olan elbiseler buludu. Onları alıp, Muhammed b. Osman&rsquo;ın yanına g&ouml;t&uuml;rd&uuml;. Ve O&rsquo;na teslim edip ş&ouml;yle dedi: &ldquo;Onları tamamen unutmuştum; &ccedil;&uuml;nk&uuml; kolileri bağladığımda saklı kalsınlar diye pamukların i&ccedil;ine koydum.&rdquo;</p>\n\n<h2>\n	Muhammed b. Osman&rsquo;in Nakletiği Hadisler</h2>\n\n<p>\n	O&rsquo;nun niyabet s&uuml;resi uzun olduğu i&ccedil;in Hz. Mehdi (a.s)&rsquo;ın doğumunda ğaybetine kadar olan d&ouml;neme ait bazı ger&ccedil;ekleri beyan edebilmişti. İmam Medi (a.s)&rsquo;ın hakkında ve daha başka konularda O&rsquo;ndan (a.s) hadisler nakletmiştir. Onlardan bazılarını aşağıda getiriyoruz. Bu hadislerden, Muhammed b. Osman&rsquo;ın hassas konumu e ağır vazifesi a&ccedil;ıkca anlaşılmaktadır.</p>\n\n<h2>\n	A) İkinci Naibin Mehdi (A.S)&rsquo;In Doğumuyla İlgili Hadisleri&nbsp; Nakletmesi</h2>\n\n<p>\n	1) Kıyas b. Esed ş&ouml;yle diyor: Muhammed b. Osman&rsquo;ın (a.s) yanında idim. O ş&ouml;yle diyordu. Hz. Mehdi (a.s) d&uuml;nyaya geldiği zaman başının &uuml;st&uuml;nden bir nur g&ouml;ğe y&uuml;kseldi. Sonra y&uuml;z&uuml;n&uuml; yere koyup, Allah&rsquo;a secde etti. Daha sonra başını kaldırıp ş&ouml;yle buyurdu: &ldquo;Allah kesin olarak bildirdiki kendisinden başka ilah yoktur. Meleklerle, bilgi sahipleri de tam bir doğrulukla bunu bildiler, bildirdiler. O &uuml;st&uuml;n Tanrı&rsquo;dan, o h&uuml;k&uuml;m ve hikmet sahibinden başka tapacak yoktur. Allah katında din, ancak islam dinidir.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a>&nbsp;Sonra Muhammed b. Osman ş&ouml;yle ekledi: &ldquo;Hz. Mehdi (a.s) cuma g&uuml;n&uuml; d&uuml;nyaya geldi.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<h2>\n	B) İmam Mehdi(A.S)&rsquo;ın Adının S&ouml;ylenmesinin Haram Olduğu Hususunda Hadisler</h2>\n\n<p>\n	1- Muhammed b. Hammam ş&ouml;yle diyor: Muhammed b. Osman Amri (r.a)&rsquo;ın ş&ouml;yle dediğini işittim. İmam (a.s)&rsquo;ın kendi hattıyla ki ben hattını tanıyordum -bir mektup geldi (Yani Hz. Mehdi (a.s) onu&nbsp; yazmışlardı). O mektupta ş&ouml;yle yazılıydı: &ldquo;Kim bir toplulukta benim adımı s&ouml;ylerse, Allah&rsquo;ın laneti onun &uuml;zerine olsuln.&rdquo; Ebu Ali Muhammed b. Hammam ş&ouml;yle diyor: İmam (a.s)&rsquo;a ne zaman zuhur edeceği hakkında bir mektup yazdım. Ş&ouml;yle bir cevap geldi: &ldquo;Zuhur i&ccedil;in vakit tayin edenler yalancılardırlar.&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	2- Ali b. Sadaka-i Kummi ş&ouml;yle diyor: Muhammed b. Osman birşey sormadan bir mektup (Hz. Mehdi (a.s) tarafından ) geldi. İmam (a.s)&rsquo;ın ismini soranları aydınlatmak i&ccedil;in bir cevaptı, bu: (o mektupta ş&ouml;yle yazılı idi:) &ldquo;İsim konusunda ya susacak ve cenneti kazanacklar, ya da konuşup, cehennemi hakkedeckler.&rdquo; &Ccedil;&uuml;nk&uuml; İmam (a.s)&rsquo;ın ismini soranlar onu &ouml;ğrenip, yayacaklar. B&ouml;ylece (yayıldığında) O&rsquo;nun yerinide bilecek ve d&uuml;şmanların dikkatini oraya &ccedil;ekecekler.&rdquo;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Bu mektupta, İmam (a.s)&rsquo;ın isminin s&ouml;ylenmesinin haram olmasının sebebi beyan edilmiştir. Bu sebepten şu anlaşılmaktadır: İmam (a.s) &lsquo;ın adının s&ouml;ylenmesinin haram olması, belli bir zaman ve d&ouml;nem i&ccedil;indir. Bu d&ouml;nem, İmam (a.s)&rsquo;ın ismi yayıldığında, d&uuml;şmanın takibine sebep olacak ve O&rsquo;na (a.s) zarar verilecek olan d&ouml;nem ve zamandır. Ve o d&ouml;nem, k&uuml;&ccedil;&uuml;k ğaybet d&ouml;nemidir.</p>\n\n<h2>\n	C) Muhammed b. Osmanı&rsquo;ın İmam Mehdi (A.S)&rsquo;La G&ouml;r&uuml;şmeleri</h2>\n\n<p>\n	Muhammed b. Osman&rsquo;dan nakledilen bazı hadisler, onun İmam (a.s)&rsquo;ı hatta İmam(a.s) &ccedil;ocukken bile g&ouml;rd&uuml;ğ&uuml;n&uuml; İmameti d&ouml;nemindede g&ouml;r&uuml;şmeleri oduğunu g&ouml;stermektedirler. O hadislerden bazılarını aşağıda getiriyoruz:</p>\n\n<p>\n	1- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osman Amri (a.s) &lsquo;e ş&ouml;yle dedim: &ldquo;Ben, sizden, Hz. İbrahim (a.s)&rsquo;ın, Allah-u Teala&rsquo;dan sorduğu soruyu sormak istiyorum. &ldquo;An o zamanı da, hani İbrahim, rabbim demişti, &ouml;l&uuml;y&uuml; nasıl diriltirsin? Allah, inanmıyormusun demişti de İbrahim, evet, inanıyorum ama kalbim yatışsın, yakine ulaşsın demişti.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a>&nbsp;Bana s&ouml;yleyin Hz. Mehdi (a.s) g&ouml;rd&uuml;n&uuml;z m&uuml;. Muhammed b. Osman&rsquo;da &ldquo;evet&rdquo; diye cevap verdi.</p>\n\n<p>\n	2- Cafer b. Muhammed b. Malik Fezzari ş&ouml;yle diyor: Muaviye b. Hakim, Muhammed b. Eyyub, b. Nuh ve Muhammed b. Osman (r.a) hepsi bana ş&ouml;yle dediler: İmam Hasan Askeri (a.s) oğlunu ki kırk kişiydik, evinde bize g&ouml;sterip ş&ouml;yle buyurdu: &ldquo;Ben de sonra bu İmamınız ve aranızda benim halifemdir. Ona itaat edin. Benden sonra dininiz konusunda ayrılığa d&uuml;şmeyin. Yoksa helakete uğrarsınız. Bilin bug&uuml;nlerden sonra artık onu g&ouml;rmeyeceksiniz.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a>&nbsp;Biz İmam Hasan Askeri (a.s) &lsquo;ın huzurundan ayrıldık ve birka&ccedil; g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;ler.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	3- Abdullah b. Cafer Himeyeri ş&ouml;yle diyor! &ldquo; Muhammed b. Osman Amri (r.a) &lsquo;ın ş&ouml;yle dediğini işittim. &ldquo;Andolsun Allah&rsquo;a İmam Mehdi (a.s) her yıl hac zamanında Mekke&rsquo;ye gelmektedir. O halkı g&ouml;r&uuml;yor ve tanıyor. Halkta onu g&ouml;r&uuml;yor ama tanımıyorlar:&rdquo;</p>\n\n<p>\n	4- Abdullah b. Cafer Himyeri ş&ouml;yle diyor: Muhammed b. Osmandan ş&ouml;yle sordum: &ldquo;İmam Mehdi (a.s)&rsquo;ı g&ouml;rd&uuml;n m&uuml;?&rdquo; O da ş&ouml;yle cevap verdi. &ldquo;Evet, son olarak Allah&rsquo;ın evinde (Mescid-ul Haram)&rsquo;da g&ouml;rd&uuml;m. İmam ş&ouml;yle buyuruyordu: &ldquo;Allah&rsquo;ın bana vaadettiği şey ger&ccedil;ektir.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	5- Muhammed b. Osman ş&ouml;yle diyor: &ldquo;O Bab-ul M&uuml;stecar&rdquo;da Kabe&rsquo;nin perdesini tutmuş ve ş&ouml;yle buyuruyor halde g&ouml;rd&uuml;m: &ldquo;Allah&rsquo;ım benim vesilemle d&uuml;şmanlarından <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a>&nbsp;intikam al.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Duay-ı Sumat&rsquo;ı Muhammed b. Osman nakletmiştir. Bu duayı Cuma g&uuml;nleri akşama yakın saatlerde okumak m&uuml;stahaptır. Merhum Şeyh Abbas Kummi ş&ouml;yle yazıyor: &ldquo;Duay-ı Şebbur diye tanınan duay-ı Sumat&rsquo;ı cuma g&uuml;nlerinin akşama yakın saatlerinde okumak m&uuml;stehaptır. Bu meşhur dualrdandır. Ge&ccedil;miş alimler bu duaya &ccedil;ok &ouml;nem vermişlerdir. Şeyh Tusi &ldquo;Mısbah&rdquo;ta, Seyyid b. Tavus &ldquo;Cemal-ul Usbu&rdquo;da ve Kefaı-ni &ccedil;eşitli kitaplarında muteber senetlerle Muhammed b. Osman Amri (r.a)&rsquo;ten, İmam Bakır (a.s)&rsquo;dan ve İmam Cafer-i Sadık (a.s)&rsquo;dan nakletmişlerdir. Allame Meclisi bu duayı Bihar-ul Envar&rsquo;da<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a>&nbsp;a&ccedil;ıklamalı bir şekilde nakletmiştir.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<h2>\n	Muhammed b. Osmanın (R.A) &Ccedil;alışma Metodu.</h2>\n\n<p>\n	&ldquo;B&rdquo; ve &ldquo;C&rdquo; gruplarında naklettiğimiz hadislerden şu anlaşılmaktadır: Muhammed b. Osman şiilerin y&ouml;nlendirilmesinde ve teşeyy&uuml; mezhebinin rehberliğinde bir &ouml;zel metoda sahipti.</p>\n\n<p>\n	Bu hadisler, O&rsquo;nun fikirlerini iki cephede odaklaştırdığını g&ouml;stermektedir. Bir taraftan vekiller ve şiilerin eminleriyle irtibatta ge&ccedil;ip, İmam (a.s)&rsquo;ın toplumdaki varlığını ve İmam Hasan Asker (a.s)&rsquo;ın halifesi olduğunu ispatlamaya &ccedil;alışmaktadır. Bu metod, O&rsquo;nun İmam (a.s)&rsquo;la olan g&ouml;r&uuml;şmelerini konu edinen rivayetlerden anlaşılmaktadır. O, &ccedil;eşitli yer ve zamanlarda, g&uuml;venilir şiilere İmam (a.s)&rsquo;ı defalarca g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;l&uuml;yordu. Bazı zamanlarda ise İmam (a.s)&rsquo;a ait bazı alametleri O&rsquo;nun (a.s) bulunduğu yerleri s&ouml;yl&uuml;yordu. B&ouml;ylece zihinlerde olan bazı ş&uuml;pheleri gidermiş oluyordu. &Ouml;te zamanın &ouml;zel şartlarını nazara alarak İmam Mehdi&rsquo; (a.s)&rsquo;ın adını s&ouml;ylememelerini istiyordu. Vekillerine defalarca İmam Mehdi (a.s)&rsquo;ın adını s&ouml;ylememelerini &ouml;ğ&uuml;tlemişti. &Ccedil;&uuml;nk&uuml; Abbasiler, 11. İmam (a.s)&rsquo;ın halifesi olamadığını zannediyorlardı. bu zanlarında da kalmalıydılar. Bunun faydası şuydu: Abbasiler, şiilerin rehberi yok biliyorlardı ve şiilerin rehbersiz kıyam etmeyeceğine inanıyorlardı. B&ouml;ylece şiilere zul&uuml;m tehlikesinden korumuş oldu. etmekten el &ccedil;ekecek ve onları katletmeye gerek duymayacaklardı.</p>\n\n<h2>\n	İkinci Naib&rsquo;in Vefati.</h2>\n\n<p>\n	Ebu Cafer Muhammed b. Osman H.K 305 yılında Camadi-ul Ahir ayının son g&uuml;n&uuml;nde vefat etti. Naiplik s&uuml;resi yaklaşık 40 yıl s&uuml;rd&uuml;. O, &Ouml;lmeden iki ay &ouml;nce vefatını haber vermişti. Kabri, Kufe yolunun başında, yaşadığı evin mahallesinde, annesinin kabrinin yanındadır.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<h2>\n	Eb&ucirc;l Kasım H&uuml;seyin b. Ruh N&ucirc;baht-i</h2>\n\n<p>\n	&ldquo;D&ouml;rt vekillerden biri olan&rdquo; &uuml;&ccedil;&uuml;nc&uuml; &ouml;zel vekil H&uuml;seyin b. Ruh-i Nubaht&icirc; dir. O Bağdat şi&acirc;ları arasında &ouml;zel bir ş&ouml;hrete sahip idi ve Muhammet b. Osman-ı Emrin&rsquo;in g&uuml;venip itimat etmiş oldğu şahıslardan biriydi.</p>\n\n<p>\n	Muhammed b. Osman &Ouml;l&uuml;m&uuml;nden iki &uuml;&ccedil; yıl &ouml;nce, bazı şiaları H&uuml;seyin b. Ruh-ı N&ucirc;baht&rsquo;ıya muracat ettirerek imam hakkı olan malları ve başka diyer malları ona g&ouml;t&uuml;rmelerini istedi. B&ouml;ylece onun imamı zaman (a.s) tarafından vekillk etmesi ortamını hazırlıyordu. ve her kim bu konuda ş&uuml;pheye d&uuml;şecek olursa onlara &ouml;zellikle vurgulamaktaydı ki bu emir İmamı Zaman (a.s) tarafından verilmiştir.</p>\n\n<p>\n	Başka rivayetlerden anlaşılan ki Muhammet b. Osman, İmamı Zaman (a.s)&rsquo;in emriyle &ouml;l&uuml;m&uuml;nden iki veya &uuml;&ccedil; yıl &ouml;nce, H&uuml;seyin b. Ruh-u kendisinin vekili olarak şilara tanıtmıştı. bu konunun olduk&ccedil;a &ouml;nemle vurgulandığı rivayetlerden muşahide edilmektedir.</p>\n\n<p>\n	Bu &ouml;zel vurgulamaların sebebi &ccedil;ok a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; H&uuml;seyin b. Ruh hakkında İmam (a.s)&rsquo;lar tarafından onun g&uuml;venirliğini emin biri olduğu ve vekilliği hakkında deliller belirtilmemişti &ouml;te yandan Bağdat vekilleri arasında &ouml;yle şahıslar vardı ki dış g&ouml;r&uuml;n&uuml;şte Muhammet İb&rsquo;ni Osman&rsquo;ın onlarla irtibatı daha bir fazla g&ouml;ze &ccedil;arpmaktaydı. Bu sebeple şiaların bir &ccedil;oğu H&uuml;seyin b. Ruh&rsquo;un vekilliğe se&ccedil;ilebileceğini tasavuur etmiyorlardı.</p>\n\n<p>\n	Onun hakkında zihinlerde bulunan ş&uuml;phelerin silinmesi i&ccedil;in, ikinci vekil onun imamı, zaman (a.s) tarafından vekilliğe se&ccedil;ilmiş olduğununu her fırsattan istifade ederek a&ccedil;ıklamaya &ccedil;alışıyordu. Bu konuyu daha bir g&uuml;zel şekilde a&ccedil;ıklayan hadislere deyinmek istiyoruz:</p>\n\n<p>\n	Ahmet b. ve Abdullah b. İbrahim N&ucirc;baht evlatlarından bir kurup ş&ouml;yle nakletmekteler:<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a>&ldquo;Muhammet b. Osman&rsquo;ın ihtizarı sırasında şianın&nbsp; bazı tanınmış şahsiyetleri: Ebu Ali b. H&acirc;man, Ebu Abdullah b. Muhammet Katib, Ebu Abdullar Baptani, Ebu sehl İsmail b. Ali Nubhti ve Ebu Abdullah b. Vicna v.b toplanarak&nbsp; hep birlikte Muhammet b. Osmanın yanına giderek ş&ouml;yle sordular: Eğer sizin baaşınza bir şey gelecek olursa sizden sonra vekiliniz kimdir? Muhammed b. Osman: Benden sonra şu H&uuml;seyin b. Ruh bin Ebi Behri benim vekilim ve sizinle imam-ı zaman arasında o hazretin g&uuml;venip, emin ve itimat ettiği bir vekildir. Sizler meselelerinizde ona murac&acirc;t ediniz ve &ouml;nemli işlerinizde ona g&uuml;veniniz. Ben g&ouml;revli olduğum memurrietimi ona devr ediyorum.&rdquo;</p>\n\n<p>\n	3) Ebu Ali Muhammet bin Hemam ş&ouml;yle rivayet etmekte: &ldquo;Muhammed bin Osman&rdquo; -Allah ondan razı olsun- &ouml;l&uuml;m&uuml;nden &ouml;nce şianin ileri gelen b&uuml;y&uuml;klerini toplayarak ş&ouml;yle dedi: Eğer benim &ouml;l&uuml;m hadisem ger&ccedil;ekleşecek olursa, Benim vekilim H&uuml;seyin bin Ruh Nubehtı dir. Ben onu kendi yerime tain etmekle g&ouml;revlendirildim; sizlerde ona muracat ederek işlerinizde ona g&uuml;veniniz. (El gıybe 371. sayfa 341. Hadis- Biharul envar 51. cilt 355. sayfa) 4)</p>\n\n<p>\n	Cafer bin Muteyyil ş&ouml;yle belirtmekte:</p>\n\n<p>\n	&ldquo;Muhammed bin Osman&rsquo;ın -Allah ondan razı olsun- &ouml;l&uuml;m&uuml; esnasında onun baş ucunda oturmuştum ve onunla konuşarak soru sormaktaydım H&uuml;seyin bin Ruh ise onun ayak tarafında oturmaktaydı; O esnada Muhammed bin Osman bana d&ouml;nerek ş&ouml;yle buyurdu: Vasiyetlerimi H&uuml;seyin bin Ruha etmekle g&ouml;revliyim. Bu s&ouml;zden sonra ben yerimden kalkarak Ebul Kasım H&uuml;seyin bin Ruh un elinden tutarak kendi yerime oturttum ve kendim ayak tarafına ge&ccedil;tim.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Onaylanmasinda İmamı Zaman Tarafindan Verilen İlk Reman</h2>\n\n<p>\n	(El geybe 372. sayfa- 314. Hadis)</p>\n\n<p>\n	Ebul Abbas bin Nuh ş&ouml;yle belirtmektedir: Abuazdan Muhammed bin nefsin hattıyla ş&ouml;yle yazılmış olduğunu g&ouml;rd&uuml;m. O mukaddes şahs (İmamı zaman) tarafından H&uuml;seyin bin Ruh hakkında belirtilen ilk ferman şu şekildeydi: biz onu (H&uuml;seyin bin Ruh) tanımaktayız y&uuml;ce Allah t&uuml;m iyilikleri ve Rızayetini ona tanıttırsın ve Onu kendi yardımıyla saadete eriştirsin, onun amelinden haberimiz vardır o her y&ouml;n&uuml;yle bizim g&uuml;venip, emin bildiğimizdir. Onun bizim yanımızda makam ve derecesi vardır ki onu sadetmend etmektedir. Allah nimet ve ihsanını daha bir fazlalaştırsın...</p>\n\n<p>\n	bu emir ve nizane şavval Ayının altısında pazar g&uuml;n&uuml; 305 yılında verilmiştir. Bu yazılı emirden anlaşılmaktadır ki takriben ilk d&ouml;rt ayda H&uuml;seyin bin Ruh un imamı zamanla (a.s) yazılı irtibatları var idi.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun İmamı Zamanın (A.S) Vekili Olarak G&ouml;reve Başlaması</h2>\n\n<p>\n	Ebu ceferi Emrinin &ouml;l&uuml;m&uuml;nden ve onun vasiyeti &uuml;zerine H&uuml;seyin Bin Ruhun imamı zaman (a.s)&rsquo;ın vekili olarak se&ccedil;ilmesinden sonra, Ebul Kasım H&uuml;seyin bin Ruh Bağdatta bulunan &ldquo;Darul Niyabe&rdquo; (vekil evine) gelerek resemen g&ouml;reve ge&ccedil;ince şianın ileri gelen şahsiyetleri onun etrafına toplandılar. Ebu ceferin hizmet&ccedil;isi olan &ldquo;zeka&icirc;&rdquo; Ebu ceferin Asası ve sandığının kilidi elinde olduğu halde gelerek dedi: Ebu cefer bana emrederek ded; beni toprağa verdikten ve Ebul Kasım benim yerime ge&ccedil;tikten sonra bu eşyaları ve i&ccedil;erisinde imam (a.s)&rsquo;ların m&ouml;h&uuml;r&uuml; olan bu sandığı ona teslim et. H&uuml;seyin bin Ruh akşama doğru yanında olan toplulukla birlikte &ldquo;Darul Niyabet&rsquo;ten&rdquo; ayrılarak hep birlikte Ebu cefer Muhammed bin Ali şelmağani&rsquo;nin evine gittiler (1)</p>\n\n<p>\n	H&uuml;seyin bin Ruh Bağdata ki on vekili ve diğer şehirlerde bulunan diyer vekilleri ile imam-ı zaman (a.s)&rsquo;ın vekilliği vazıfesine başladı. Mantıklı ve akıllı bir program ile dost d&uuml;şman arasında kendisini &ccedil;ok g&uuml;zel bir şekilde kabul ettirdi. Nubahti Ailesine yakınlığından ve onların Abbasiler y&ouml;netiminde g&uuml;&ccedil; ve Adamlarının olmasından ve diğer taraftan şiiliğe eğlimli ve şialardan yana olan, Fırat hanedanının bir &ccedil;oğunun devlet kademesinde olamsından dolayı ilk etaplarda devlet englellemeleriyle karşılaşmadı. &Ouml;te yandan Muhamed bin Osman &ouml;lmeden &ouml;nce onun kendisinden sonra vekil olduğunu bir &ccedil;ok yerde ısrarla belirtmesinden dolayı t&uuml;m şialar onun vekilliği hakkında en k&uuml;&ccedil;&uuml;k terdide kapılmadılar. Bundan dolayıdır ki onun zamanında yalan yere vekillik iddasında bulunanlara -Şelmağaniden hari&ccedil;- &ccedil;ok &ccedil;ok az raslamaktayız. Eğer olmuş olsalar dahi biraz d&uuml;ş&uuml;nd&uuml;kten sonra H&uuml;seyin bin Ruh&rsquo;un vekilliğini inkar etmekten el &ccedil;ekmekteydiler.</p>\n\n<p>\n	H&uuml;seyin bin Ruh&rsquo;un kendisine ait g&ouml;revlileri vardı ki onların yardımıyla millet ve islam &uuml;lkelerinde bulunanlarla irtibatını sağlıyorlardı. Ahvazda onun milletle irtibatını sağlayan Muhammed bin Nefisti ki&nbsp; H&uuml;seyin bin Ruh&ucirc;n zamanında imam-ı zamanın ilk fermanı onun tarafından yayınlanmıştı. H&uuml;seyin bin Ali ve Cenna Nusebin de &ccedil;alışmaktaydıler. Mısırda da g&ouml;revli elamanları vardı. Azarbaycanda Kasım bin Ala&icirc; ve onun yardımıcısı Ebu&nbsp; Muhammed imran sonra oğlu Hasan Ali- &icirc; Hicder ve ondan sonra oğlu Hasan, Ebu Kasımın vekilleri oldular ve 312 yılına kadar Reyde Muhammed bin ceferi Esedi Razi ve Beleğ de Muhammed bin Hasan sirefi milletle H&uuml;seyin bin Ruh arasında irtibat sağlamadaydılar.(1)<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un Siyasi Yaşantısından B&ouml;l&uuml;mler</h2>\n\n<p>\n	&Ouml;nceden de belirmiş olduğumuz gibi H&uuml;seyin bin Ruhun, &ldquo;Nubahtı&rdquo; hanedanına mensub olmasından dolayı &ldquo;M&uuml;ktadir&rdquo; zamanında (295- 320) Abbesi y&ouml;netiminde &ouml;zel bir saygılığına sahip idi hatta onun kendisi bir zamanlar halifenin &ouml;zel veznadarıydı.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Onun Abbasi y&ouml;netimiyle olan irtibatı &ouml;yle bir şekildeydi ki vezirlerin deyişmesine g&ouml;re deyişmekteydi. Halifenin şahsen onunla bir ihtilafı yok idi zira asıl kudret vezirlerin elindeydi.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a>&nbsp;Halifenin kendisi pek &ouml;nemsenecek bir g&uuml;ce sahip değildi. &Ouml;zellikle &ldquo;M&uuml;ktedir&rdquo;in hilafeti d&ouml;neminde, M&uuml;ktedir k&uuml;&ccedil;&uuml;k yaşta hilafete yetişmiş olduğu i&ccedil;in son kararı ya etrafında olanlar veya vezirler vermekteydiler. bu nedenle vezirlerin değişmesiyle siyasi ortamda değişmekteydi ve &ouml;nceki irtibat bozulup gitmekteydi ve ikinci bir siyaset uygulanmaya başlanıyordu bu sebeple H&uuml;seyin bin Ruhun siyasi yaşantısıda değişmekteydi, &ouml;yle ki bazen a&ccedil;ık bir halde faliyet etmekteydi, bazı zamanlar ise gizli bir şekilde yaşamaktaydı ve bazı zamanlar ise m&uuml;ktedirin zindanına d&uuml;şmekteydi. Sevinilecek bir durumdur ki şia ve s&uuml;nni&rsquo;nin tarih yazarları onun yaşantısını kaleme almışlar, bunun aksine birinci ve ikinci vekillerin yaşantıları tarihte kaleme alınmamıştır.</p>\n\n<p>\n	Merhum ikbal bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	H&uuml;seyin bin Ruh vekilliğe se&ccedil;ildiği g&uuml;nden itibaren, Hamit bin Abbasın<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a>&nbsp;vezirliğine kadar tam bir saygınlıkla ile Bağdatta yaşamaktaydı ve onun evi Amirlerin, şahsiyetli şahısların ve Azledilmiş vezirlerin gidip geldiği bir yerd idi.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	&Ouml;nceden de belirtmiş olduğumuz gibi, Fırat hanedanı onun şahsına ve g&ouml;r&uuml;ş&uuml;ne ihtiram g&ouml;sterdikleri i&ccedil;in ve imamın mezhebinin takip&ccedil;ileri sayıldıkları i&ccedil;in bu hanedan iş başında bulundukları muddet i&ccedil;erisinde, hi&ccedil; bir kimse H&uuml;seyin bin Ruhu ve Ashabını rahatsız etmiyorlardı ve şialar ona vermekle g&ouml;revli oldukları malları her yandan ona getirmekteydiler. Ama Fırat hanedanının Hamit bin Abbas ve onun adamları tarafından g&ouml;revden alındı ve bu hanedanının Mallarını,&nbsp; k&ouml;lelerini ellerinden almaya başladılar bu sırada H&uuml;seyin bin Ruh olduk&ccedil;a zor anlar yaşadı bu konuyu tamamıyla tefsilatlı a&ccedil;ıklayan bir senet elimize ulaşmamıştır. Kesin olarak belirtmek gerkirse İmamın &uuml;&ccedil;&uuml;nc&uuml; vekilinin bu tarihten itibaren 317 yılına yanı hapısten &ccedil;ıkana kadarki yaşanıtısı tarihte a&ccedil;ıklanmamıştır. Tarih&ccedil;ilerin belirtmiş olduklarından &uuml;&ccedil; nokta &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- H&uuml;seyin bin Ruh, Devlet mahkemesinin ondan belli bir mal istemesinden dolayı 312 yılında Hapise d&uuml;şt&uuml; onun hapıse d&uuml;şme yılını yani 312. Seneyi iki yoldan elde etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	a) Şia alimlerinin rivayetleri şahitlik etmektedir ki H&uuml;seyin bin Ruh 312. yılının zi hecce Ayın Halife m&uuml;ktedirin y&ouml;ntemi esnasında hapiste bulunum aktaydı<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	b) O hapiste beş yıl kaldı<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a>&nbsp;317. yılının Muharrem ayında hapisten &ccedil;ıktı<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a>&nbsp;317&rsquo;den beş yıl &ccedil;ıkarılınca 312 yılı &ccedil;ıkan netice olmaktadır.</p>\n\n<p>\n	2- H&uuml;seyin bin Ruh bir sure gizli şekilde yaşadı. O bu m&uuml;ddet zarfında ibnul Ezagır lakabıyla meşhur olmuş olan Ebu Cefer bin Ali şelmağani yi kendi yerine vekil olarak atadı. Şelmağani onunla şiaları arasında vasıta ve el&ccedil;i durumundaydı.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a>&nbsp;Anlaşılan onun gizli şekilde yaşaması hapise d&uuml;şmeden &ouml;nce başlamış &ccedil;&uuml;nk&uuml; bu tarihten &ouml;nce şelmağanı ger&ccedil;ek akıde &uuml;zerinde bulunmaktaydı ve o zamana kadar imamet yolunun tersine gidip peygamberlik iddasında bulunmamıştı onun doğru yoldan sapması 312 yıllarına denk gelmektedir ve aynı şekilde 312. yılın zihacce ayında H&uuml;seyin bin Ruh onun lanetli biri olduğunu ilan etmiştir. <a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	H&uuml;seyin bin Ruh hapisten kurutulduktan sonra, Bağdata eskiden&nbsp; oluğu gibi izzet ve ihtiram ile şiaların işlerini hal etmkle meşgul olmaktaydı<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a>&nbsp;ve imamiye olanlar ellerinde bulunan malları ona g&ouml;t&uuml;rmekteydiler ve aynı şekilde Nubahti ailesine mensup olan bir ka&ccedil; kişi &ouml;rneğin Ebu Yakup İshak bin İsmail (vefat 322 yılında) ve Ebul H&uuml;seyin Eli bin Abbas (244- 324) ve Ebu Abdullah H&uuml;seyin bin Ali Nubahtı (vefat 326) Halifelik ve Askeri &ccedil;evrede &ouml;nemli makamlar elde etmişlerdir. Bu y&uuml;zden hi&ccedil; kimse Ebul Kasım H&uuml;seyin bin Ruhu zorluğa d&uuml;ş&uuml;recek sorunlar &ccedil;ıkaramıyordu aksine bu tarihlerde onun evi Bağdatın zengin şahıslarının, saray adamlarının ve eski vezirlerin gidip geldiği bir yer durumundaydı. Hatta onların bazıları Halifenin ve vezirlerin yanında işlerini y&uuml;r&uuml;tebilmek amacıyla H&uuml;seyin bin Ruhtan yardım istemekteydiler.</p>\n\n<p>\n	&Ouml;rneğin Ebu Ali bin M&ucirc;gle (b. Mugale 316- 318 h-k yıllarında M&uuml;ktedir&rsquo;in veziri idi.) 325 yılında ondan yardım diledi. H&uuml;seyin bin Ruh ise onun işini hal etmek amacıyla, b. Raib&rsquo;ın veziri olan Ebu Abdullah H&uuml;seyin bin Ali N&ucirc;baht&icirc;, ile sohbet etti ve Abdullah onu Ra&icirc;b&rsquo;ın yanına hakim olarak kabul ettirdi. (Bu konu ıhbar-ur Razi Billah ve Al Muttaki lillahi min Kitabul Evrag 87. sayfada nakl olunmuştur.)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh&rsquo;un İlmi Makamı</h2>\n\n<p>\n	İlk asrın tarih&ccedil;ılerinin ve ikinci Asrın hadıs alimlerinin a&ccedil;ıklamalarına g&ouml;re H&uuml;seyin bin Ruh Asrının dahisi ve dost d&uuml;şman arasında en bilgili şahıslardan sayılmaktaydı. Onun vekillik zamanlarında yapmış olduğu ilmi tartışma ve başkaları tarafından sorulan sorulara g&uuml;zel bir şekilde cevab vermesi o b&uuml;y&uuml;k şahsiyetin ilim derecesinin y&uuml;celiğini Tastiklemektedir. Rivayet y&ouml;n&uuml;nden onun ilmi boyutunu ele alıp a&ccedil;ıklayan bazı hadisleri nakl etmek istiyoruz.</p>\n\n<p>\n	1- Muhammed bin ibrahim bin ishak-ı Talıgani (Allah ona rahmet etsin) ş&ouml;yle yazmaktadır: Ben Şeyh Ebul Kasım H&uuml;seyin bin Ruh (r.a)in yanında, Aralarında Ali bin İsa Kasri&rsquo;nin de bulunduğu bir camaatla birlikte oturmuştuk ki bir şahıs kalkarak H&uuml;seyin bin Ruh&rsquo;a hitaben:</p>\n\n<p>\n	Sizden bir konu hakkında soru sormak istiyorum dedi.</p>\n\n<p>\n	H&uuml;seyin bin Ruh istediğini sor dedi.</p>\n\n<p>\n	O şahıs: Acaba imam H&uuml;seyin (a.s) Allah&rsquo;ın velisi miydi? Diye sordu.</p>\n\n<p>\n	H&uuml;seyin bin Ruh: Evet dedi.</p>\n\n<p>\n	O şahıs: Acaba Allah&rsquo;ın d&uuml;şmanını dostuna musallat etmesi doğrumudur? diye sorunca H&uuml;seyin bin Ruh ş&ouml;yle cevap verdi: Sana s&ouml;yleyeceklerimi&nbsp; dikkatle dinleyerek aklına yerleştirmeye bak! Bunu bil ki y&uuml;ce Allah (c.c) milletle a&ccedil;ık bir şekilde sohbet edip karşı karşıya konuşmaz. Onların cinsinden aynen onlar gibi beşer olan peygamberleri onlara g&ouml;nderir. Bunlar da &ouml;rt&uuml;l&uuml; bir şekilde Allah&rsquo;tan direktif alırlar. Peygamberlerin insanlardan beşeriyet a&ccedil;ısından hi&ccedil;bir farkları yoktur. Onlar da insanlar gibi yemek yemekyerler, pazarda y&uuml;r&uuml;rler&hellip; Ardından ş&ouml;yle s&ouml;ylediler: Sizler de bizim gibi beşersiniz. Sizlerden bir şey kabul etmeyiz, o nedenle &ouml;yle bir şey getirin ki biz onu yapmaktan aciz olalım ve b&ouml;ylece anlayalım ki siz bizlerden ayrı &ouml;zel bir şey g&ouml;rmektesiniz ki, bu şey bizim kudretimizin dışında bulunmaktadır. Y&uuml;ce Allah (c.c) da milletin yapmasından aciz olduğu mucizeyi onlara g&ouml;sterdi. Onlardan biri (Hz. Nuh (a.s)) m&uuml;cizesini tufan ile g&ouml;sterdi ki kavmi uyarıp korkuttuktan sonra ve mazeretlerini ortadan g&ouml;t&uuml;rd&uuml;kten sonra ger&ccedil;ekleşmiştir. Bu vesile ile hakka baş kaldıranlar sulara boğuldu. Diğeriyse; (Hz. İbrahim (a.s)) ateşe atıldı ama, ateş ona soğuk ve rahat bir yer oldu. Bir başkası ise; (Hz. Salih (a.s)) sert kayadan bir dişi deve &ccedil;ıkardı ki memelerinden s&uuml;t akmaktaydı. Bir diğeri ise; (Hz. Musa (a.s) Allah&rsquo;ın izniyle denizi par&ccedil;alayıp taştan &ccedil;eşmeler akıttı ve kuru ağa&ccedil; olan asasını canavara d&ouml;n&uuml;şt&uuml;rd&uuml; ve &nbsp;b&ouml;ylece asası sihirbazların t&uuml;m sihirlerini yuttu. Bir diğeri (Hz. İsa (a.s)) k&ouml;r olarak d&uuml;nyaya geleni ve pislik hastalığına muptela olanı iyileştirdi ve &ouml;l&uuml;y&uuml; diriltti. Millete evlerinde yemiş olduğu şeylerden stok edip depoladığı şeylerden haber vermekteydi. Onların sonuncusu ise; (Peygamberi Ekrem (s.a.a) ayı ikiye b&ouml;ld&uuml;. Hayvanlar, &ouml;rneğin deve, kurt v.b onunla sohbet etmekteydiler.</p>\n\n<p>\n	Peygamberler b&ouml;yle mucizeler getirdiler ve millet bu mucizeler karşısında aciz kaldı. Y&uuml;ce Allah (c.c) l&uuml;tuf ve hikmetiyle şunu &ouml;yle muhadder kılmıştı ki, peygamberlerini, b&ouml;yle mucize ve kudretlere sahip olmalarına rağmen bazen gaip bazen de mağlup etmekteydi. &Ouml;yle ki bazı yerlerde zafere ulaşır, bazı yerlerde ise yenilgiye uğrarlardı. Eğer y&uuml;ce Allah (c.c) her zaman onları zafere ulaştırıp yenilgiye uğratarak imtahan etmeyecek olsaydı millet onları&nbsp; ilah edineceklerdi ve onların belalar, imtahanlar ve sabırlar karşısındaki makam ve dereceleri belli olmazdı.</p>\n\n<p>\n	Bu sebeple y&uuml;ce Allah (c.c) bu hususta onları da diğer beşerler gibi karar kılmıştır ki, imtahan ve deneme anlarında başarılı olduklarını g&ouml;sterebilsinler ve d&uuml;şmanlarına karşı kazanmış oldukları &uuml;st&uuml;nl&uuml;k ve zaferlerde ş&uuml;kredenlerden &nbsp;olsunlar, her hallerinde tevazu etsinler, itaatsizlik ve zulmedenlerden olmasın. B&ouml;ylece kulları bilsinler ki onları yaradan bir Allah vardır, işlerinin konturolu o&rsquo;nun elindedir. Dahası o&rsquo;na ibadet edip tapsınlar ve g&ouml;ndermiş olduklarına itaat etsinler. Bu vesileyle hadlerini aşarak peygamberlik ve ilahlık iddia edenler i&ccedil;in veya inat edip Allah&rsquo;ın emrini g&ouml;rmezlikten gelerek g&uuml;naha koşanlar, melekler ve Allah&rsquo;ın peygamberlerinin onun tarafından getirmiş oldukları dini inkar edenler i&ccedil;in h&uuml;ccet tamamlanıp, bahane yolları kapansın ve sonu&ccedil;ta iyiyle k&ouml;t&uuml; ortaya &ccedil;ıkmış olsun.</p>\n\n<p>\n	&ldquo;&hellip; Fakat helak olanın, apa&ccedil;ık bir delil g&ouml;rerek helak olması, diri kalanın da gene apa&ccedil;ık bir delil g&ouml;rerek diri kalması i&ccedil;in Allah, olacak bir işi yerine getirmek &uuml;zere bunu b&ouml;yle yaptı ve ş&uuml;phe yok ki Allah, mutlaka her şeyi duyar, bilir.&rdquo; (Enfal s&uuml;resi 42. Ayet) Muhammed bin İshak - Allah ondan razı olsun- ş&ouml;yle s&ouml;ylemektedir: &ldquo;O g&uuml;nden bir g&uuml;n sonra Ebul Kasım H&uuml;seyin bin Ruhun hizmetine gittim; i&ccedil;imden kendi kendime: &ldquo;Acaba o, d&uuml;n s&ouml;ylediklerini kendisinden mi s&ouml;yl&uuml;yordu?&rdquo; diyordum. O esnada H&uuml;seyin bin Ruh&rsquo;un bana hitaben: &ldquo;Ey Muhammet bin ibrahim! Ben g&ouml;kten d&uuml;şerek u&ccedil;an kuşların yemi olmayı veya par&ccedil;alayıcı r&uuml;zg&acirc;rlara maruz kalmayı Allah dinin hakkında bir şeyi kendi nazarıma g&ouml;re s&ouml;ylemeye tercih ederim! Bu mesele başka bir yerden kaynaklanmaktadır, Allah&rsquo;ın H&uuml;cceti olan İmam-ı Zaman&rsquo;dan işittim.&rdquo; (El Gaybeh 324- sayfa 293. hadis - İsbatul Hidayet 1. cilt 117. sayfa, 168 hadis Kemalu Din 2. cilt 507. sayfa 37. Hadis.) (el Gaybeh 388. sayfa 353. Hadis)</p>\n\n<p>\n	Kel&acirc;m ilmi dalında &ldquo;T&uuml;rk Herui&rdquo; olarak tanınmış olan alimlerden biri, H&uuml;seyin bin Ruh&rsquo;tan ş&ouml;yle sordu: Peygamber-i Ekrem (s.a.a) ın ka&ccedil; tane kızı vardır? H&uuml;seyin bin Ruh: &ldquo;d&ouml;rt tane&rdquo; diye cevap verdi:</p>\n\n<p>\n	-Bunlardan hangisi daha faziletliydi?</p>\n\n<p>\n	-Fatıma (a.s)</p>\n\n<p>\n	Ni&ccedil;in o; kızların en k&uuml;&ccedil;&uuml;ğ&uuml; olması, dolayısıyla peygamberle irtibatı az olmasına rağmen ni&ccedil;in o daha faziletliydi?</p>\n\n<p>\n	- H&uuml;seyin bin Ruh: Fatıma (a.s)&rsquo;ın daha faziletli olmasının sebebi onun iki &ouml;zelliğinden dolayı idi ki o &ouml;zellikler onu &uuml;st&uuml;n kılmaktaydı. Onlardan birincisi Peygamber Ekrem (s.a)&rsquo;den miras alması. İkincisi ise peygamberi Ekrem (s.a.a)&rsquo;in soyunun Fatıma (a.s)&rsquo;dan devam etmiş olmasıdır. Y&uuml;ce Allah&rsquo;ın bunu ona vermesinin sebebi Fatıma (a.s)&rsquo;ın ne kadar halis ve temiz olduğunu bilmesindendir. T&uuml;rk Hervi ş&ouml;yle belirtmektedir: Bu konuyu H&uuml;seyin bin Ruh gibi &ouml;zet ve a&ccedil;ık bir şekilde a&ccedil;ıklayan kimse g&ouml;rmedim.&rdquo;</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Keşif Ve Kerametleri</h2>\n\n<p>\n	Vekillerin faaliyet ve &ccedil;alışmalarından biri de şiaların vekillikleri hakkındaki şek ve ş&uuml;phe tozunu onların zihinlerinden temizlemeleri meselesiydi. Bu da bazı sırları ve alametleri a&ccedil;ıklamak veya M&uuml;racatta bulunanlara delil istedikleri zaman, imamı zaman (a.s)&rsquo; tarafından a&ccedil;ık deliller g&ouml;stermekten başka bir yolla ger&ccedil;ekleşmesi m&uuml;mk&uuml;n değildi ve &uuml;&ccedil;&uuml;nc&uuml; vekil olan H&uuml;seyin bin Ruh&rsquo;ta bu konuda istisna edilmez. Zira bu konuya değinen g&uuml;venilir kaynaklardan, nakl edilen ve &uuml;&ccedil;&uuml;nc&uuml; vekilin ve imamı zaman (a.s)&rsquo;ın şialarla olan irtibatlarını sergileyen eğitici ger&ccedil;ek olaylar vardır ki bir ka&ccedil;ını burada nakl etmekle yetineceğiz?</p>\n\n<p>\n	1- H&uuml;seyin bin Ali bin Babevey (Şeyh Saduk&rsquo;un kardeşi) ş&ouml;yle nakl etmektedir: Karamitelerin (ismailiye&rsquo;nin bir fırkasıdır) (311 H-P) yılında ziyarete gitmekte olan Hacılara hucum ettikleri yılı Hemşehrilerimden (Kumdan) olan bir kısım insanlar bana ş&ouml;yle nakl ettikler: Babam (Ali bin Babevey) (Allah ondan razı olsun) Ebul Kasım H&uuml;seyin bin Ruha bir mektup yazarak imamı zaman (a.s) in huzurundan Hacca gitmek amacıyla ona izin almasını istedi. O Hazret tarafından ş&ouml;yle emir geldi: Bu yıl gitme! Babam ikinci bir mektup yazarak haccının vacib olduğun halde ertleyebilirmiyiz diye ? sordu. Cevabı geldi: Eğer gitme mecburiyuetinde isen en sonda giden karvanla git.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; babam en son Kervanla gittiği i&ccedil;in hucuma maruz kalmadı ama diyer karvanlarda bulunanların t&uuml;m&uuml; &ouml;ld&uuml;r&uuml;ld&uuml;ler. (El ğeybe 270. hadis Biharul envar 51. cilt 293. sayfa 1. Hadis)</p>\n\n<p>\n	2- Ebu Cefer Muhammed bin Ali ul Esvet (r.a) ş&ouml;yle nakl etmektedir: &ldquo;Muhammed bin Osmanı Emrinin (r.a) &ouml;l&uuml;m&uuml;nden sonra Ali bin H&uuml;seyin bin musa Babavey (şıh saduğun babası) benden Ebul Kasım Ruhi den İmamı Zaman (a.s)in ona (Ali bin babeveye) dua etmesini rica istedi ki y&uuml;ce Allah ona bir rica ettim, o ise İmamı Zaman (a.s)in hizmetine beyan etti. &Uuml;&ccedil; g&uuml;n sonra bana haber verdi ki imamı zaman (a.s)in Ali bin Babeveye dua ettiğini ve kısa zamanda Y&uuml;ce Allah ona bir erekek &ccedil;ocuk vererek onun sebebiyle millete manfatlar vereceğini ve ondan sonra başka evlatların geleceğinide buyurdu. Ebu Cefer Muhammet bin Esved ş&ouml;yle belirtmekte: H&uuml;seyin bin Ruhtan o hazeretin benim hakkımda da b&ouml;yle bir duada bulumasını istedim ama o benim ricamı kabul etmeyerek ş&ouml;yle buyurdu: Bu isteyin m&uuml;mk&uuml;n deyildir. Bu olaydan sonra aynı yıl i&ccedil;erindinde Ali bin Babevey in oğlu Muhammet (şıh saduk) ve ondan sonra ise diyer evlatları d&uuml;nyaya geldi ama bana evlat nasib olmadı. Şıh Saduk Ebu cefer bin Babavey ş&ouml;yle belirtmekte: &ldquo;Ebu cefer muhammd bin ali Esued (r.a) her vakt benim Muhammet bin Hesen bin Ahmet bin velidin ders toplantılarına gittiğimi ve ilmi kitapları okumaya karşı aşırı alakam g&ouml;rd&uuml;ğ&uuml; zaman ş&ouml;yle s&ouml;ylemekteydi. Senin ilme karşı b&ouml;yle b&uuml;y&uuml;k bir alakan olması şaşılacak bir yer deyildir zira sen imamı zaman (Allah zuhurunu tez etsin) in duysıyla d&uuml;nyaya gelmişsin&rdquo;. <a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	3- &ldquo;Ebu Ali Bağdadı&rdquo; olarak tanınan H&uuml;seyin bin Ali bin Muhammed K&ucirc;mm-&icirc; ş&ouml;yle belirtmekte: &ldquo;b. cavşir&rdquo; olarak meşhur olan bir şahıs Buhara, şehrinde bana o sıkke altın vererek onu Bağdata şıh Ebul Kasım H&uuml;seyin bin Ruha (r.a) mrememi s&ouml;yledi, bende onları alarak yala koyuldum &ldquo;Amvveye&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a>&nbsp;yetiştiğim zaman bilmeyerek onlardan birini kayıp ettim Bağdata ulaştığım zaman onları teslim etmek amacıyla &ccedil;ıkardımda onlardan birinin kayıp olduğunu fark ettim o nedenle gidip aynı ağırlıkta bir altın sıkke alıp t&uuml;m&uuml;n&uuml; H&uuml;seyin bin Buhun &ouml;n&uuml;ne bıraktım. H&uuml;seyin bin Ruh eliyle benim Aldığım Altın sıkkeyi g&ouml;sererek ş&ouml;yle buyrdu: O kendi aldığını g&ouml;t&uuml;r; Zira kayıp etmiş olduğunu o sıke bize ulaştı, işte şurada sonra onu &ccedil;ıkararak bana g&ouml;sterdi g&ouml;rd&uuml;m ki ger&ccedil;ekten de benim yolda kayıp etttiğim altın sıkkesidir.</p>\n\n<p>\n	4- Ebu Abbas bin Nuh, Ebu Abdullah H&uuml;seyin bin surreyi Kummi den ş&ouml;yle rivayet etmektedir: &ldquo;(sgrur) siminde s&uuml;slenmi abid birini Ahvazdan g&ouml;rd&uuml;m ama nereli olduğunu unuttum. O ş&ouml;yle s&ouml;ylemkteydi: Ben lalı idim hi&ccedil; konuşamıyordum Amcam ve Babam &uuml;&ccedil; d&ouml;rt yaşlarımda beni şıh Ebul Kasım H&uuml;seyin bin Ruh&rsquo;un (Allah ondan razı olsun) yanına g&ouml;t&uuml;rd&uuml;ler ve ondan dilimin A&ccedil;ılması amaciyle imamı zamanda duada bulunmasını istediler. H&uuml;syin bin Ruh: Sizin İmam H&uuml;seyin (a.s)in heremine &ldquo;Kerbeleya &ldquo; gitmeniz emir olundu. Ben amcam ve Babam Kerbalaya gittik, ziyaret amacıyla boy abdesti aldık ziyaret esnasında Babam ve Amcam serur! diye beni &ccedil;ağrıdılar bende Evet diye cevab verdim. Ebu Abdullah bin Sureh &ldquo;Serure&rdquo; nin sesinin kısık olduğunu Belirtmektedir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	Bizim itikatımıza g&ouml;re imamı zaman (a.s)in &ouml;zel vekilleri ki onlardan biride H&uuml;seyin bin Ruh tur o hazertle dierek bir irtibat i&ccedil;erinde bulunmaktaydılar. Bazı sırrı olan olayalar hakkında o hazertin izniyle haber vermek, bazı maslahatlardan dolayı idi bununda hi&ccedil; bir sakıncaıs bulunmamaktadır.</p>\n\n<h2>\n	H&uuml;seyin Bin Ruhun Vekillik D&ouml;nemi Ve Vefati</h2>\n\n<p>\n	H&uuml;seyin bin Ruh, Ebu cefer Muhammed bin Osman Emri nin vefatıyla 305 h-p yılında imamı zaman tarafından vekilliğe tayın olundu ve 326 h-p yılında a&ccedil;ıklayacağımız gibi d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Bu hesaba g&ouml;re onun vekillik &ouml;mr&uuml; takriben yirmi bir yıl devam etmiştir. Onun kabirinin Bağdata olduğunu kesindir Ama acaba bağdatin doğusundamı yoksa batısındamı bulunmaktadır ihtilaf edilmektedir. Şih Tusinin nak etmiş olduğuna g&ouml;re, onun kabri &ldquo;Nubahtiyada&rdquo; bulunmaktadır ve &ldquo;Nubahti&rdquo;da nakl olunan alemtlere g&ouml;re Bağdatin Batısında olması gerkemktedir. Ama g&uuml;n&uuml;m&uuml;zde Bağdatın Doğusunda bulunan kabir H&uuml;seyin bin Ruhun kabrinin alemtlerine &ccedil;ok benzemektedir. (Tarihi siyasiyi geybeti imam devezdehum 209. sayfa 82. dip notunda- Ayenuş El şia 6. cilt 21. sayfa)</p>\n\n<h2>\n	H&uuml;seyin Bin Ruh Ve Muhammed Bin Alişelamağani</h2>\n\n<p>\n	H&uuml;seyin bin Ruhun niyabetlik zamanında onun mukabilinde cephede olanlardan da biri &ldquo;b. Ebul ğzapir&rdquo; olarak meşhur olmuş olan Ebu cefer Muhammed bin Ali şelmağanıdır. O şelmağanın k&ouml;y&uuml;ne mensuptur. (El kelam 8. cil 290. sayfa -mucemul Edab 1. cilt 235. sayfa - El bab 2. cilt 206. sayfa) O ilk etapta şianın ileri gelen alimlerinden ve yakın Ashaptan biriydi (Risalı Necaşi 2. cilt 235. sayfa) ve Bağdatın katipleirindendi (Mucemu Edba 1. cilt 235. sayfa) ve olduk&ccedil;a kitap yazmıştır ilk olarak H&uuml;syin bin Ruhtan emir alıp onun mutilerinden sayılmaktaydı. Ama bir m&uuml;ddet sonra kıskan&ccedil;lık y&uuml;z&uuml;nden doğru yoldan sapıp mezheb deyiştirdi onun y&uuml;z&uuml;nden bir &ccedil;ok insan doğru yoldan saptılar. (El fihrist 305. sayfa Rical el ncaşi 2. cilt 293- 294. sayfalar.) Şıh Tusi &ldquo;Fıhrıst&rdquo; isimli kitabında ş&ouml;yle yazmakta Muhammed bin Ali şelmağani mekeni Ebu cefer ve &ldquo;B.l Esapr&rdquo; olarak s&ouml;hretlenmiş olduk&ccedil;a fazla rivayet ve kitapları vardır ilk etapta hak yolu se&ccedil;mtir sonra onu bırakarak sa&ccedil;ma sapan s&ouml;zler konuşmaya başladı &ouml;yleki Bağdadın halifesi onu tutuklayarak &ouml;ld&uuml;r&uuml;p dara astırdı. Neccaşi Rıcalında belirtmkededir ki ibnul Ezagır olarak tanınımış olan Ebu cefer Muhammet bin Ali Şelmeğani bizim b&uuml;y&uuml;k alimlerinizden sayılmaktaydı. Ama H&uuml;seyin bin Ruha karşı duymuş olduğu aşırı kin ve kıskan&ccedil;lık onun hak olan şia mezhebini bırakrak yanlış bir mezhebe y&ouml;nelmesine sebep oldu. Akibeti &ouml;yle bir yere ulaştı ki onun hakkında imammı zaman (a.s) in tarafından fermanı ilen edilmiştir. Zamanın halifeside onu &ouml;l&uuml;rerek dara astırdı. Şelmağanıyı lanetleyen ferman imamı zaman (a.s) tarafından H&uuml;seyin bin Ruh vasıtasıyla 312 h.p yılında o fermanı &ccedil;&uuml;nk&uuml; kendisi Abbası halifesi olan &ldquo;Muktedirin&rdquo; evinde kendisi Abbası halifesi olan &ldquo;Muhtedirin&rdquo; evinde zindanda olduğu i&ccedil;in Ebu Ali Muhammed bin Hamam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; Muhammmet bin Hmam&rsquo;a g&ouml;nderdi. O zamanda &ccedil;&uuml;nk&uuml; H&uuml;seyin bin Ruh d&uuml;şmanların elinde zindanda olduğu i&ccedil;in imamı zaman (a.s) ın hizmetine bir mektup yazdı ve o hayreten fermanı yayınlamamak amacıyla izin istedi. Ama o hazret fermanın yayınlanma emrini verdi ve kimseden korkmamalarını istedi ayrıca o hazret kısa bir zamandan sonra &ouml;zg&uuml;r olacağı mujdesini verdi. (El geybe 410. sayfa)</p>\n\n<h2>\n	İhticaci Tebekside, Şelmağaninin Lant Fermani</h2>\n\n<p>\n	(El ihticac 2. cilt 474- 475. sayfalar- Elğeybe 410. sayfa.)</p>\n\n<p>\n	İlan et- (Allah senin &ouml;mrunu uzun ve her iyiliklerin sırlarını sana inayet etsin.) Dinlerine ve bağlılıklarına m&uuml;tmein olduğun kimselere ki Şelmağanı olarak meşhur olmuş olan Muhammet bin Ali Murted olup islam dininden &ccedil;ıkmıştır ve kafir olmuştur ve &ouml;yle şeyler iddia etmektedir ki Allahı inkardır ve Allaha yalan ve iftira atmaktadır ve b&uuml;y&uuml;k g&uuml;naha murtekib olmuştur. Onlar ki Allahtan y&uuml;z &ccedil;evirdiler, yalancıdırlar ve b&uuml;y&uuml;k bir sapıklığa d&uuml;şerek Allahın rahmetinden ayrılıp b&uuml;y&uuml;k bir zarara uğramışlardır.</p>\n\n<p>\n	Allah (c.c) ve onun peygamberinin huzurunda (şelmağanıden ) ilşkimizi kesip ondan bizar olduğumuzu ilan etmekteyiz; ona lanet etmekteyiz ve Aşıkarda gizlide her yerde her zaman Allah&rsquo;ın laneti onun &uuml;st&uuml;ne olsun ve (Allah&rsquo;ın laneti) onun takip&ccedil;ı olup destekleyenlere olsun ve aynı şekilde bu ilamı duyduktan sonra yinede onunla ilişkide bulunanlara olsun.</p>\n\n<p>\n	Bu sebeple onlara (imamiye vekillerine veya t&uuml;m şialara) haber ver ki biz onunla dosluğu kesip ondan uzaklaşmaktayız, nasıl ki onun gibileri olan şerie Nemiri, helali ve bilali v.b den edindigimiz tavir gibi ve biz Allah&rsquo;ın sunnetlerine razıyız.</p>\n\n<p>\n	Allah&rsquo;a g&uuml;venip ondan yardım diliyoruz o her işte bize yeterlidir ve en g&uuml;zel koruyucudur.&rdquo; Ebu Ali Muhammed bin Hmam, bu fermanı alıp t&uuml;m şianın şıhlarını ve b&uuml;y&uuml;klerini davet ederek onlara okudu sonra onun aynısını yazarak diyer şehirlere g&ouml;nderdi b&ouml;ylece t&uuml;m şia tayıfaları arasında ş&ouml;hret kazandı b&ouml;ylece her kes ona lanet okuyarak ondan uzaklaştılar.</p>\n\n<h2>\n	Şalmağaninin Davasi Ve Akidesi</h2>\n\n<p>\n	Şelmağanının davası ve Akaidi tam belli deyildir zira ondan ve onun takip&ccedil;ilerinden bizlere bir kayanak yetişmemiştir. Bu bir ger&ccedil;ektir ki Şelmağanı de aynen H&uuml;seyin bin Mensur Hellac gibi &ldquo;Hllevlye&rdquo; idi ve onun bir &ccedil;ok akaidi Hellacın Alkaidinden hi&ccedil; bir farkı bulunmamaktaydı ve şelmağanı bu y&ouml;nden Hellacın yolunu takip etmekteydi ve H&uuml;seyin bin Ruh a&ccedil;ık ve kesin bir şekilde onun Hellacın s&ouml;z&uuml;ne g&ouml;re hareket ettiğini belirtmektedir. (El geybe 405. sayfa)</p>\n\n<p>\n	Toplu bir şekilde Şelmağanının Akaidini aşağıda belirtilmiş olduğu gibi bir ka&ccedil; maddede &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Allah her şeyde o şeyin kapasitesine g&ouml;re ona rusuk etmede (girmede) ve Şelmağanı &ouml;yle bir kimsedir ki Allah&rsquo;ın t&uuml;m ruhu ona rusuk etmiştir. &Ccedil;&uuml;nk&uuml; şelmağanı bu konuda Mesihe ve Hellaca benzetilmitir onu Ruhul kudus (El firepu bey nul firep 265. sayfa- Asa rul Bagiye 214. sayfa) ve Mesih (Mucemul Adab 1. cilt 243. sayfa) ve Hellac (mucemul Adab 1. cilt 235. sayfa -Elgeybe 405. sayfa) diye anılmıştır, lakaplandırlmıştı.</p>\n\n<p>\n	2- Onun Akidesine g&ouml;re Melaike o kimselerdi ki Nefsin dizginini eline ge&ccedil;irip hakkı tanıyıp g&ouml;rendir. Cennet onu tanıyıp ve onun mezhebine g&ouml;re hareket edenlerindir. Cehennem se o toplulugu tanımamak ve onun yolunda d&ouml;nenlerindir.</p>\n\n<p>\n	3- &ldquo;Azagirye&rdquo; Namaz orucu ve boy abdestını terk etmeye itikatlari vardı ve s&uuml;nnet doğrultusunda evlenmezlerdi ve t&uuml;m kadınları kendilerine helal saymaktaydılar.</p>\n\n<p>\n	4- Şelağanı&rsquo;nın &ouml;nemli Alidesinden biride onun zıtta (karşıta) ya İblise akıdesidir yani o idda etmekteydi ki Allah zıttın vucudunu yaratt ta onun vasıtasıyla onun muhalifliği anlaşılsın ve hatta &ldquo;Zıtlar&rdquo;ın makamları evliyaların makamından daha bir y&uuml;cedir. Zira zıtlar evliyaların y&uuml;celmesini sağlamaktadır.</p>\n\n<p>\n	Ebul Kasım H&uuml;seyin bin Ruh, şelmağanıyı lanetleyen ilanı a&ccedil;ıklayınca ve her yerde bu meseler meshur olunca millet ondan uzaklaşmaya başladılar ve t&uuml;m şiaları ondan &ccedil;ekinmelerini sağladılar b&ouml;ylece o artık hileliklerine ve kurnazlıklarına devam edemez oldu. Pek bir vakit ge&ccedil;memişti ki &ldquo;El Razı billah&rdquo;in emriyle tutuklanarak &ouml;ld&uuml;r&uuml;ld&uuml; b&ouml;ylece şialar onun şerrinden rahat oldular. (El geybe 406. ve 412. sayfalar.)</p>\n\n<p>\n	Hz. Mehdi (a.s)&rsquo;ın &ouml;zel vekillerinin d&ouml;rd&uuml;nc&uuml;s&uuml; ve sonuncusu Ebu-l Hasan Ali b. Muhammed Semuri&rsquo;dir ki, H&uuml;seyin b. Ruh Nubahti&rsquo;den sonra vekillik g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	Merhum &ldquo;Mamagan&icirc;&rdquo; Rical kitabında ş&ouml;yle yazmaktadır: &ldquo;Ali b. Muhammed Semuri, H&uuml;seyin b. Ruh&rsquo;tan sonra vekil idi ve onun k&uuml;nyesi Ebu-l Hasan&rsquo;dır. Bu değerli şahsiyetin velalet ve g&uuml;venirliği o kadar meşhurdur ki, zikretmeye gerek bile yoktur. O g&uuml;neş gibi, a&ccedil;ıklamaya gerek duymaksızın nurunu yaymaktadır. Onun Hz. Mehdi (a.s)&rsquo;a vekilliği Ebu-l Kasım H&uuml;seyin b. Ruh&rsquo;un vasiyeti &uuml;zerine ger&ccedil;ekleşmiştir.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	Şeyh Tusu onu &ldquo;Ali b. Muhammed semuri&rdquo; &uuml;nvanı altında; İmam Hasan Askeri (a.s)&rsquo;ın ashabından saymaktadır.</p>\n\n<p>\n	Hz. İmam Hasan Askeri (a.s) onunla sohbetleri bulunmaktadır ki Ali b. Muhammed Semuri&rsquo;nin o hazretin ashabından olduğuna delalet etmektedir.</p>\n\n<p>\n	Semuri Şia olan dindar bir aileye mensup bulunmaktadıy ki, şiiliğe yapmış oldukları hizmet y&ouml;n&uuml;nden oluk&ccedil;a meşhur olması, vekillik ve sefirliğinde &ouml;nemli bir muhalifetle karşılaşmamasını sağlamıştır.<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Bu hanedanın bir &ccedil;ok efradı &ouml;rneğin; Hasan ve Muhammed, İsmail b. Salihinin &ccedil;ocukları ve Ali b. Ziyad&rsquo;ın Basra&rsquo;da &ccedil;ık fazla mal, m&uuml;lkleri vardı. Onlar bu m&uuml;lklerinin gelirinin yarısını &ouml;nikinci iamm (a.s)a vakfetmişlerdi. İmam (a.s) her yıl onun gelirini almaktaydı ve onlarla mektuplaşmaktaydı.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Semuri&rsquo;nin fazilet g&ouml;sterebilmesi i&ccedil;in pek bir fırsatı yoktu. Zira &ouml;nceki zekiller gibi geniş ve k&ouml;kl&uuml; faaliyetler ger&ccedil;ekleştirerek vekillerle olan irtibatlarını &ouml;nemli bir deyişiklik v&uuml;cuda getirmemişti. Ama şiilerin onun b&uuml;y&uuml;kl&uuml;ğ&uuml;ne ve g&uuml;venirliğine olan inancı, diğer vekiller gibiydi.</p>\n\n<p>\n	T&uuml;m şiiler onu onaylayıp kabul etmişlerdi.Vekiller onu Hz. Mehdi (a.s)&rsquo;ın ger&ccedil;ek vekili olarak resmiyete tanıyarak v&uuml;cuhat-i şeriyyei (şeriata ait paraları vb.) ona teslim etmekteydiler.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p>\n	&Ouml;te taraftan, Semuri&rsquo;nin vekilliği zamanında zul&uuml;m, sitem, kan d&ouml;kmeler doruk noktasına ulaşmıştı. Bu m&uuml;nasip olmayan ortam, onun faaliyetlerinin sınırlı kalmasındaki sebeplerinden sayılmaktadır.</p>\n\n<h3>\n	HZ. MEHDİ (A.S) TARAFINDAN ALİ b. MUHAMMED&rsquo;E HİTABEN YAYINLALAN İLANIN NİŞANENİN METNİ:</h3>\n\n<p>\n	Semuri&rsquo;nin &ouml;l&uuml;m&uuml;nden altı g&uuml;n &ouml;nce Hz. Mehdi (a.s) tarafından yayınlanan nişanede, ilanda, o hazret d&ouml;rd&uuml;nc&uuml; vekilin &ouml;leceği haberini vererk, onun &ouml;l&uuml;m tarihini vile tain etmiştir. Yapılan ilanın metni Gaybet-i Suğra&rsquo;nın (k&uuml;&ccedil;&uuml;k gaybetib) tamam olup &ouml;zel vekilliğin kesildiğini ve gaybet-i K&uuml;branın (b&uuml;y&uuml;k gaybetin) ve umumi vekilliğin başladığını beyan etmekteydi Bu nişane ve ilan bir &ccedil;ık hadis kitaplarına naklolunmuştur. Biz mukademesinde olan bu m&uuml;barek ilannameyi Merhum Tebersi&rsquo;nin İhticac kitabından nakletmekteyiz.</p>\n\n<p>\n	Merhum Tebersi ş&ouml;yle yazmaktadır: &ldquo;K&uuml;&ccedil;&uuml;k gaybette olduk&ccedil;a methedilen ve İmam-ı Zaman&rsquo;ın rızasını kazanmış olan kapıcıların, sefirlerin (vekillerin) birincisi Şeyh muvassak Ebu Amr ve Osamn b. Seid-i Emri&rsquo;dir ki ilk olarak İmam Hadi&rsquo;nin (a.s) onu bu g&ouml;reve tayin etmiştir, daha sonra ise oğlu İmam Hasan Askeri (a.s) 0nu g&ouml;revinde sabit kıldı. O değerli şahsiyette o iki imam hayattayken onların işlerini kendi &uuml;zerine aldı. O iki hazretten sonra ise Hz. Mehdi (a.s)&rsquo;ın işlerini y&uuml;r&uuml;tmek g&ouml;revini &uuml;slendi. Şiilerin bir&ccedil;ok işi ve sorularının yanıtlanması onun tarafından ilan olmaktaydı. Osman b. Said Allah&rsquo;ın rehmetine kavuşunca oğlu Muhammed b. Osman onun yerine ge&ccedil;erek onun işlerini y&uuml;r&uuml;tme g&ouml;revini &uuml;stlendi. O değerli şahsiyet de vefat edince, Ebu-l Kasım H&uuml;seyin b. Ruh Nubahti onun yerine atanmış oldu. Onun da &ouml;lmeyisyel Ebu-l Hasan Ali b. Muhammed Semuti onun yerine ge&ccedil;ti. Bunlardan hi&ccedil; biri Emir sahibi olan Hz. Mehdi (a.s)&rsquo;dan atanma emri gelmeden bu b&uuml;y&uuml;k makama ge&ccedil;memişlerdir ve makamla bukman şahıs emir &uuml;zerine kendisinden sonraki vekili tayin etmekteydi. Şiiler de onların vekilliğini tasdik edip onaylayarak haberi (kerameti) onlar vasıtasıyla Hz. Mehdi (a.s) tarafından belirtilmeyinceye kadar, onların s&ouml;z ve iddialarını kabul etmemekteydiler.</p>\n\n<p>\n	Ebu-l Hasan Semuri&rsquo;nin &ouml;l&uuml;m anları yakşatığı zaman ondan, kendinizden sonra kimi yerinize atamaktasınız? diye sordukları zaman o cevap olarak &ldquo;Hz. Mehdi (a.s)&rsquo;ın mektubu, elameti, nişanesini&rdquo; &ccedil;ıkararak millete g&ouml;sterdi ki onun metni şundan ibaretti:<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	Dipnotların a&ccedil;ıklanması (1) (Kemalu Dinde &ldquo;El kaybatu saniye&rdquo; nakl edilmiştir 2. cilt 516. sayfa 44. Hadis)</p>\n\n<p>\n	(2) El Gaybe ve Kemalu Dinde &ldquo;vesiyeti şieti&rdquo; nakl olumuştur Elkaybe: 395. sayfa, Kemalu Din 516. sayfa)</p>\n\n<p>\n	(3) El ihticac 2. cilt, 478.sayfa- Kemalu Din 2. cilt 516. sayfa, 44. Hadis- Elkaybe 395. sayfa 365. Hadis- biharul Enver 51. cilt, 360. sayfa, 7. hadis ve 2. cilt 151. sayfa 1. hadis ve 53. cilt. 318. sayfa ilamul vari 417. sayfa. Elharaic 1129. sayfa. Akidetu şia 48. sayfa v.b...) &ldquo;Ey Ali Bin Muhamet; Y&uuml;ce Allah senin &ouml;l&uuml;m Musibetinde din kardeşlerinin sevabını fazla eylesin sen bu g&uuml;nden itibaren Altı g&uuml;n sonra vefat edeceksin o nedenle Emrini (Hasab kitabını) toparla ve Vekilik hususunda hi&ccedil; kimseye vasiyete bulunmaz ki sonradan senin yerine ge&ccedil;sin; zira b&uuml;y&uuml;k kaybet yetişmiştir. Artık y&uuml;ce Allah (c.c)in isteyeceği g&uuml;ne kadar zuhur olmayacaktır. O g&uuml;n ise uzun muddetlerden sonra; kalpleri kinler, kasavetler bağladıktan ve yer y&uuml;z&uuml; zulum dolduktan sonra ger&ccedil;ekleşecektir. Kısa bir zaman sonra benim şilarımdan beni muşahide iddasinda bulunanlar olacaktır. Ve g&ouml;kten &ccedil;ığlık ve feyad gelmeden &ouml;nce Beni g&ouml;rd&uuml;klerini idda edecek olsalar yalancı ve iftira edenlerdendir. G&uuml;&ccedil; ve Kudret y&uuml;ce Allah&rsquo;ındır ve selam. Orda bulunanlar imamı zamanı nişanesi olan bu mektup ve ilanı y&uuml;z&uuml;nden numunelerini yazarak onun yanından ayrıldılar. Altıncı g&uuml;n&uuml;nde ikinci bir kez onun yanına geldikleri zaman can vermek &uuml;zere olduğunu g&ouml;r&uuml;nce ondan senden sonra vekilin kimdir? diye sorduklarında ş&ouml;yle buyurdu: Y&uuml;ce Allah (c.c) kendi istek ve iradesiyle sağlayacaktır. Bunu dedikten sonra canını verdi ve ondan işitlilen enson son s&ouml;z oldu y&uuml;ce Allah (c.c) Rahmet etsin.</p>\n\n<p>\n	O zamandan itibaren on ikinci imam (a.s) la olan direk irtibat sona erdi ve onun vefatıyla Kaybeti supra &ldquo;k&uuml;&ccedil;&uuml;k kaybet&rdquo; sona ererek Kaybeti Kubra &ldquo;B&uuml;y&uuml;k Kaybet&rdquo; başlamış oldu.</p>\n\n<p>\n	Şık Tebersinin Rivayet etmiş olduğuna g&ouml;re Ebul Hasan Ali bin Muhammet semerri 329 h-p yılında vefat etmiştir ve onun Mubarek kabir Bağdata Hlenci olarak Meşhur olmuş olan nehrinin yakınlarında bulunmaktadır. (El keybe 396. sayfa 367. Hadis)</p>\n\n<h2>\n	İmami Zaman Tarafindan D&ouml;rd&uuml;nc&uuml; Vekile Hitaben Yazilmiş Olan Mektub Ve İlanin İncelenmesi Sonucu Ele Ge&ccedil;irilen Sonu&ccedil;</h2>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın Ali bin Muhammed semerriyle olan son g&ouml;rşmesinde bir &ccedil;ok mesleyi &ouml;nemle vurgulamışlardır ki O hazretin beyanlarından bir ka&ccedil; sonucu elde etmek mumkundur. Her akıl ve fikir sahibi az bir dikkat edecek olursa o noktaları ele getirmesi mumkund&uuml;r:</p>\n\n<p>\n	1- Bu nişane, mektup şunu belirtmektedir: D&ouml;rd&uuml;nd&uuml; vekil imamın mektubundan, nışanesinden nasıl ki ondan belirtilmişti Altı g&uuml;n sonra tain olunan g&uuml;nde vefat etti. B&ouml;ylece &ouml;nceden olacak bir şeyden haber verilmesi imamın vekilleri ve şianın ileri gelenleri bu mektubun nişanenin imamı zaman (a.s) tarafından g&ouml;nderildiğine yakin ettiler. Nasıl ki o hazretin gelecekten haber vermesi &uuml;&ccedil;&uuml;nc&uuml; vekil zamanında doğruluğu sabit olmuştu. (Ahırın Umid- &ldquo;son umit&rdquo; 112. sayfa, Tarihi siyasi kaybeti imamı devazdehum (a.s) 212. sayfa tarihil peybe-ul supra 634. sayfa)</p>\n\n<p>\n	2- İmam (a.s) D&ouml;rd&uuml;nc&uuml; vekile hi&ccedil; kimseyi kendi yerine tain etmemesini emr etmiştir. Bu emir sefirlerle ve vekilleriyle o hazeretin direk irtibatlarının kesildiyine delalet etmektedir. Bu y&uuml;zden İmam buyruğunda kaybetı Kubrasında her t&uuml;rl&uuml; vekilliği Red etmektedir. (&ouml;nceki senet, kaynaklar)</p>\n\n<p>\n	İmam (a.s) son buyruklarında direk irtibatin kesildiğini ilan edince vekiller farlyetlerini durdurdular &ouml;zellikle Humus toplamaktan ka&ccedil;ındılar. Başak bir deyişle İmam Sadık (a.s)in zamanında kurulmuş olan imamiye teşkilatı bu buyruk ile dağılmış oldu sonra her kim imamin seriri olduğunu idda edecek olursa dinsiz ve sehtakarlıkla ittaham edilmekteydi.</p>\n\n<p>\n	3- Bu Nişane, mektup ikinci kaybetin ya B&uuml;y&uuml;k keybetin başladığını ilam etmekteydi.</p>\n\n<p>\n	4- Allah izin vermedik&ccedil;e İmam (a.s)&rsquo;ın zahır, aşıkar olmayacaktır; onun zuhur etmesi &ldquo;gelmesi&rdquo; kalplerin merhametleşmesinden, D&uuml;nyanın zulum, sitemle ve Fesatla dolmasından sonra ger&ccedil;ekleşecektir.</p>\n\n<p>\n	5- O Hazretin mubarek buyrukları iki deyişilmesi m&uuml;mk&uuml;n olmayan elamete denilmektedir ki imam zuhur etmeden &ouml;nce, ger&ccedil;ekleşecektir. Birincisi ikincisi ise g&ouml;ğ&uuml;n feryatlar, &ccedil;ığlıklar atması.</p>\n\n<p>\n	6- Ayrıca bu buyruktan herkim kaybeti kubrada imamı zaman (a.s)&rsquo;i g&ouml;r&uuml;d&uuml;ğ&uuml;n&uuml; iddia edecek olursa yalancı ve iftira edici olduğu anlaşılmaktadir. Ama bunuda biliyoruz ki g&uuml;venilir emin bir&ccedil;ok deyerli şahsieti şahısların takriben herkes tarafından kabul edilen olmuş olyalardan da anlatılmış olduğu gibi bir &ccedil;oklarının imam Mehdi (a.s) &lsquo;ın M&uuml;barek huzurlarına vararak feyizlendiğini kuvvetli senetlerle kitaplarda kayt olmuştur. Bizim bu asrımızda dahı bir &ccedil;okları bu sadete kavuşmuşlardır.</p>\n\n<p>\n	Nasıl oluyor Kaybeti suğra &ldquo;k&uuml;&ccedil;&uuml;k kiybet&rdquo; zamanında d&ouml;rd&uuml;nc&uuml; vekile hitap amacıyla ilan edilen buyrukta, nişanede &ldquo; Her kim ve &ldquo;g&ouml;y&uuml;n feryat etmeden&rdquo; &ouml;nce o hazreti g&ouml;rd&uuml;ğ&uuml;n&uuml; idda edecek olurlarsa yalancı ve iftraci olarak nitelenmekte&rdquo; binaenaley o anlatılan olaylarda da &ldquo;imami g&ouml;rme olayi&rdquo; hi&ccedil; bir şek ve ş&uuml;pemiz bulunmamaktadır &ouml;ylese bu buyruğu nasıl tefsir ve beyan etmemiş gerekmektedir?</p>\n\n<p>\n	Cevab = Nasıl ki bazı şahsiyetlerinde belirtmiş oldukları gibi &ldquo;Muşahideyı &ldquo;g&ouml;rmeyi&rdquo; ıdda&rdquo; edenlerin yalancı ve iftıracı olduğundan kast ve ama&ccedil; o kimseler olabilir ki vekillik iddasında bulunsunlar ve g&ouml;rmek, huzuruna varmak bahaneleri ile kendisini imamla nillet arasında vesıtacı olarak istesinler. Ayrıca bazı şahıslar o hazretin huzuruna varmak şerefine nail olanların hikayeleri dahi bize bir ip ucu ve delil sayılmaktadır ki bu buyruk ta g&ouml;rmeyi kesin olarak inkar etmek amacı bulunmamaktadır. Belki belirli bir şahsın vekil olarak se&ccedil;ilmesi iddasını Redetmek amacıyladır.</p>\n\n<p>\n	Şayet bu buyruktan ama&ccedil; o hazerti g&ouml;rmenin kendi ihtiyarı (iradesi) dahilinde olduğu iddiasıdır. Yani bir kimse o hazreti g&ouml;rmeyi irtibatın kendi iradesinde olduğunu &ouml;yle ki her zaman isteyecek olursa imam (a.s) in Huzurunda giden bilir veya irtibat sağlaya bilir iddasında bulunacak olursa yalancı ve iftiracıdır. B&ouml;yle bir iddia Kubrada zamanında hi&ccedil; kimse tarafından kabul edilemez. Veya birkimse b&ouml;yle bir mevkiye ger&ccedil;ekten de sahip olmuş olsa ki m&uuml;mk&uuml;n deyildir ve eğer olsa dahi başkalarından gizleteceklerdir ve başkalarına izhar etmezler.</p>\n\n<h2>\n	Kaybet Suğranin Devam Edemeyeceğinin Delileri</h2>\n\n<p>\n	&ldquo;K&uuml;&ccedil;&uuml;k Kaybet&rdquo;</p>\n\n<p>\n	Bir kimse Hz. Mehdi (a.s) in yaşantısı hakkında az bir araştırması olupta edecek olrusa, onun zihninde bu soru takılacaktır ki O Hazretin &ldquo;&Ouml;zel vekiller&rdquo; vasıtasıyla onu dost edinenlerle ve şialarıyla irtıbat halinde bulunmakta ve milletin zorluklarını ve bazı halinde bulunmakta ve milletin zorluklarını ve bazı ihtiya&ccedil;larını gidermekteydi ve onları bazı zamanlar direk olarak, bazı zamanlar ise dolaylı yollarla yol g&ouml;stermekte oduğu kaybeti suğra ni&ccedil;in sona erdi? Ni&ccedil;in bu azemetli fazilet insanlardan alınmış oldu?</p>\n\n<p>\n	Acaba O Hazretin t&uuml;m asırlarda, her zaman Ummet arasında bir vekili oslaydı da onun vasıtasıyla M&uuml;selman camıasının Rehberliğini y&ouml;netimini kendi eline alarak inhirafların ve bidatların &ouml;n&uuml;ne sed &ccedil;ekmesi m&uuml;mk&uuml;n deyilmiydi?</p>\n\n<p>\n	Cevab olarak ş&ouml;yle s&ouml;ylemekteyiz: Kaybetı suğra, kaybeti Kubraya mukademe olup onun ortamını hazırlamak i&ccedil;indi &ccedil;&uuml;nk&uuml; ilk kaybetin ve zihinler kaybette tanışmamışlardı- Her ne kadar imam Hadi ve imam Hasanul Askeri zamanında o hazretler zihinleri ileride gelecek kaybete hazırlamak amacıyla g&ouml;zden bir muddet i&ccedil;in kayıp olmaktaydılar. Bu sebeple eğer b&uuml;y&uuml;k kaybet bir anda ger&ccedil;ekleşecek olsaydı bir &ccedil;ok efradın zihinlerinin karışarak hayretlerle tuhaf ve acayib karşılamalarına belki inkar etmelerine sebep olacaktı. Ve insanların başka yollara sapmasına sebep olacaktı. Kaybet Kubra sebebiyle imamla olan irtibatın kesilmesini kabullenmek bir &ccedil;ok insanlar i&ccedil;in &ccedil;ok zor ve rahatsız edici idi.</p>\n\n<p>\n	Zira takriben yetmiş yıl milletin, imamı zamanla &ouml;zel vekiller tarafından irtibatı ger&ccedil;ekleşmekti. Onların kanalıyla sorunlarını isteklerini sorularını onun hizemtine ulaştırmaktaydılar ve cevab almaktaydılar. &Ouml;te tarafatan yine onların kanalıyla O hazretin buyrukları emirleri millete ulaşmaktaydı ayrıca bir &ccedil;okları o hazretin huzuruna gitmekteydiler. B&ouml;ylece bu m&uuml;ddet zarfında millete bir alışkanlık meydan geldi.</p>\n\n<p>\n	İmamı Zaman Kaybeti Suğra zamanlarında vekilleri vasitasiyla milletle bir irtibat i&ccedil;erisinde bulunmaktaydı bu muddet zarfında g&ouml;stermiş olduğu bazı kerametlerle ve bazı ger&ccedil;ekler ya gelecekte olacakları vekillerine aktarması ve bazen bazı insanlarla direk irtibata girmek yoluyla kendi vucudunun varlığını isbat etti ve Kaybetı Suğra&rsquo;nın imam Mehdi (a.s)in v&uuml;c&uuml;d&uuml;n&uuml;n varlığını isbat etmesi kafi idi.</p>\n\n<p>\n	İmam (a.s)in yaşantısını bu muddet i&ccedil;erisinde incelemeye tabi tutacak olursak a&ccedil;ık bir şekilde&nbsp; g&ouml;rmekteyiz ki O hazret yavaş yavaş gizli yaşamı gittik&ccedil;e fazlalaştırmaktadır; zaman ge&ccedil;tik&ccedil;e imam (a.s)in kaybı daha bir fazlalaşmaktaydı. Son zamanlara doğru Artık d&ouml;rd&uuml;nc&uuml; vekilin dışında kimse o hazretı M&uuml;şahide edememekteydi: B&ouml;ylece taze nesl imamı zaman (a.s)in Kabetine ve perde arkasından yapmış olduğu Rehberliğine Alışmaya başladılar. Kısa olarak ş&ouml;yle a&ccedil;ıklaya biliriz: Kaybeti Suğradan ele ge&ccedil;irilmek istenen şey ki milletin fikir ve zihninin y&ouml;nradan gelecek olan Kaybeti Kubraya hazırlamaktı bu netice elde edildi. Artık bu y&ouml;ntemin devam etmesine bir sebep bulunmamaktaydı. (İmamet ve Mehdiviyet 2. cilt 364. sayfa - Tarihul Kaybetul Suğra 631. sayfa)</p>\n\n<p>\n	B&uuml;y&uuml;k Filosoflardan olan; Seyyid muhamed Bagır sedr (r.a) bu kınu hakkında ş&ouml;yle belirtmektedir: &ldquo;Kaybeti Suğradan, Kaybeti Kubraya ge&ccedil;meklik; Kaybeti Suğradaki ulaşılması gereken hedeflere ulaşıldğına delalet etmektedir. Bu ge&ccedil;ici progaram ile şianın imamın birden bira kayıba &ccedil;ekilmesinden doğa bileceyi zararları &ouml;nleyerek, şianın mogiyeti, durumu imamın kaybetine şekillendi, ta millet yavaş yavaş imamın &ldquo;Umimi Vekillerini&rdquo; kabullensinler.</p>\n\n<p>\n	Ger&ccedil;ekleşen bu inkilab ile, İmamın vekiliği belli şahısların elinden &ccedil;ıkarılarak, Adil ve a&ccedil;ık g&uuml;r&uuml;şe sahip mucteditlerin eline ge&ccedil;ti. B&ouml;ylece Din ve D&uuml;nya işlerinde onları takip edip uymak gerekli edilmiş oldu. (Bahs Havvalul Mehdi 70. sayfa Nişan ez imamı Kayıb &ldquo;Kayıb İmamın nişanesi&rdquo; 66. sayfa)</p>\n\n<p>\n	B&ouml;ylece kaybeti suğra d&ouml;nemi sona ererek Keybeti Kurbati Suğra d&ouml;nemi sona ererek Kaybeti Kubra d&ouml;nemi başladı ta o zamana kadar ki Y&uuml;ce Allah (c.c) o hazrete zuhur iznini versin.</p>\n\n<h2>\n	D&ouml;rt Vekilin Kisa &Ouml;z Ge&ccedil;mişleri (r.a)</h2>\n\n<h3>\n	1. Osman Bin Seid Emri</h3>\n\n<p>\n	İmam Zaman (a.s)in ilk vekili Osman bin Seid Emri dir. Onun yaşantısının başlaması Hz. Hadi (a.s)in zamanıdadır ki o zamanlar (Osman bin Seid) on bir yaşlarında bulunmaktaydı. İmamı Bakır (a.s) dan sonra o s&ouml;z&uuml;ne sadık kalarak imam Hasan Askeri (a.s)in Hizmetine girdi ve O Hazretin şahadetine kadar O hazrete vefadar ve sadakatla hizmete bulundu ve o hazretten sonra İmamı zaman (a.s)in &ouml;zel vekili olarak tanıtıldı. Onun vekillik d&ouml;nemini takriben beş yıl kayıt etmişlerdir. Onun vekillik zamanında vucuda gelmiş olan has bir ortamn sebebiyle yalan yere vekillik iddasında bulunanlar &ccedil;ok az olmuştur. Fakat iki şahıs onlarda olduk&ccedil;a somut bir şekilde idda da bulunmuşlardır. Birinci vekil, imam Hasan Askeri (a.s)in yerine birini tain etmeden d&uuml;nyadan gittiği haberini yaymak suretiyle imamı zaman (a.s)ı Abbası&rsquo;lerin şerrinden korumak istedi. &Ouml;te taraftan imamı zaman (a.s) ın hayatta olup yaşadığını şialara anlatıp isbat etmek &ccedil;abasındaydı. B&ouml;ylece kaybet meselesini ikna edici delillerle a&ccedil;ıklamak istemekteydi. Onun vekillik zamanı &ldquo;Mutemidin&rdquo; hilafete olduğu&nbsp; bir vakte denk gelmektedir.</p>\n\n<h3>\n	2- Muhammed Bin Osman Emri</h3>\n\n<p>\n	İmam Zaman (a.s) ın ikinci &ouml;zel vekili Muhammed onun vasıyasıyla ilan olmuştur.</p>\n\n<p>\n	Onun vekillk d&ouml;neminde yalan yere iddada bulunanlar olduk&ccedil;a fazla olmuştur. Onun &ouml;nemli faliyetlerinden biride yalan yere vekillik idalarında bulunanlarla devamlı mubarize, mucadele etmesidir. B&uuml;y&uuml;k bir &ccedil;alışma ve &ccedil;abayla t&uuml;m şiaları onların pen&ccedil;elerinden kurtarmayı başardı ve onlar hakkında imamı zaman (a.s) tarafından lanet ilanları getirerek, kendi velilliğini hakkaniyetini isbatladı. Onun vekillik d&ouml;nemi &ldquo;Muremidin&rdquo; &ldquo;mutezıd&rdquo; ve on yıl da &ldquo;Muktedir&rdquo;in hilafet d&ouml;nemlerine denk gelmekteydi. Kendi &ouml;l&uuml;m&uuml;n&uuml; &ouml;nceden haber vererek 305 h.p yılında vefat etti.</p>\n\n<h3>\n	3- Ebul Kasim H&uuml;seyin Bin Ruh Nubahti</h3>\n\n<p>\n	İmamı zaman (a.s) ın &Uuml;&ccedil;&uuml;nc&uuml; &ldquo;&Ouml;zel vekili H&uuml;seyin bin Ruh Nubahtı dir. O Nubahtı Hanedanına Mensup olduğu i&ccedil;in Abbası y&ouml;netiminde g&uuml;zel bir ortama sahip bulunmaktaydı. Bu yolla şiaların bir &ccedil;ok zorluklarını hal etmiştir.</p>\n\n<p>\n	O Hamid bin Abbasın vezirliğinden &ouml;nce tam bir &ouml;zg&uuml;l&uuml;kle &ccedil;alışmaktaydı. Ama Hamid bin Abbasın (306 ta 311) vesirliğe ge&ccedil;mesiyle bu vezirin şialara karşı beslenmiş olduğun kinden dolayı onun faliyeleri kısıtlandı ve gizli yaşamaya mecbur kaldı, bu muddet zarfında şelmağaniyı onunla millet arasında vekillik etmesi amacıyla tain etmiştir. O ise bu ortamdan su istifade ederek yalan yere imamı zaman vekilliğini iddia etti. 311 yılında Hamit bin Abbasın vezirlikten Azl edilmesinden sonra sevvum b. Ferat in vezirliğe atanmasıyla O esli ortamı yine kazandı. Ama 312 yılında vezirlikten azl edilerek oğluyla birlikte &ouml;ld&uuml;r&uuml;lmesinden sonra H&uuml;seyin bin Ruh, Muhktedir tarafından ta 317 h.p yılına kadar hapise attırıldı ve 317 h.p yılına kadar hapisten Azad olarak faliyetlerini devam ettirmeye başladı.</p>\n\n<p>\n	Onun vekillik d&ouml;nemi Muktedirin bir kısım ve biraz da &ldquo;Razının&rdquo; Halifelik d&ouml;nemlerine denk gelmekteydi. Onun vekillik d&ouml;nemi 12 yıl s&uuml;rm&uuml;şt&uuml;r ve 326 h.p yılında&nbsp; Allah Rahmetine kavuştu.</p>\n\n<h3>\n	4- Ebul Hasan Ali Bin Muhammet Semerri</h3>\n\n<p>\n	İmamı Zaman (a.s) ın d&ouml;rd&uuml;nc&uuml; &ouml;zel vekili Ali bin Muhammed Semeri dir. 326 h.p yılında H&uuml;seyin bin Ruh tarafından vekilliğe tain olundu. O imamı Hasan Askeri (a.s) ın Ashabından dır. &Ouml;l&uuml;m&uuml;nden bir hafta &ouml;nce imamı zaman (a.s) tarafından Emir, nişane ilan olunmuştur ki onda imam (a.s) Kaybeti suğra zamanının bitip, Kaybeti Kubra&rsquo;nın başladığını haber vermiştir. Onun vekillik d&ouml;nemi 316 ta 329 h.p yılına kadar devam etmiştir ve şaban ayının onbeşinde Allahın Rahmetine kavuşmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - H&uuml;rr-i Amili, <em>İsbat-ul Hudat</em>, c. 6, s. 386, 97. Hadis.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Nehc-ul Belağa</em> (Feyz-ul İslam), Kelimat-ul Kısar, 139. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kuleyni, <em>Usul-ul Kafi</em>, c. 2, Babun fi-l Gaybet, 15. Hadis.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Kamil S&uuml;leyman, <em>Yevm-il Halas</em>, s. 105; <em>Bihar-ul Envar</em>, c. 52, s. 91; <em>İlzam-un Nasip</em>, c. 1, s. 427.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Kemal-ud Din</em>, s. 256 ve sonrası.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Fazl b. Hasan Tabersi, <em>İ&rsquo;lam-ul Vera</em>, s. 416; Yevm-il Halas, s. 147.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Muhammed b. İbrahim Nu&rsquo;mani, <em>Kitab-ul Gaybet</em>, s. 170, 1. Hadis; <em>Beşaret-ul İslam</em>, s. 164; <em>Usul-ul Kafi</em>, c. 2, s. 140,Babun Fi-l Gaybet; <em>Muntehab-ul Eser</em> (Babun fi-l Gaybet), s. 251, 26. Bab.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Usul-ul Kafi</em>, c.2, Babun fi-l Gaybet, 12. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Muhammed b. Hasan Tusi, <em>el- Gaybet</em>, s. 162, 120. Hadis; <em>Gaybet-i Nu&rsquo;mani</em>, s. 171, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Muhammed Rıza Hakimi, <em>Hurşid-i Mağrib</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - <em>Usul-ul Kafi</em>, c. 2, Babun fi Tesmiyeti Men Reahu (a.s), 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>El-Gaybet</em>, s. 356, 317. Hadis.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Muhammed b. Ali b. Babeveyh Saduk, <em>Kemal-ud Din</em>, c. 2, s. 483, 4. Hadis; <em>el Gaybet</em>, 247. Hadis; Tabersi,<em> İhticac</em>, c. 2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - <em>Bihar-ul Envar</em>, c. 2, s. 88</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Gaybet hakkında ilk asırlarda yazılan kitaplarda bu şahıslara, &ldquo;N&uuml;vvab&rdquo; (Naipler) denildiği gibi &ldquo;Sufera&rdquo; (Sefirler)ve &ldquo;V&uuml;kela&rdquo; (Vekiller) de denilmiştir.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Abdullah b. Muhammed b. Ali b. Abdullah b. Abbas b. Abdulmuttalib.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ali Ekber Feyyaz, <em>Tarih-ul İslam</em>, s. 207</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - İmaduddin İsmail Ebu-l Fida, <em>el-Muhtasar fi Ahbar-il Beşer</em>.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Seyyid İsa Sadr, <em>Teşeyy&uuml; ve Zaliman-ı Tarih, </em>s. 149; <em>Tarih-i Yakubi </em>c. 3, s. 198&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 413.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - a.g.e. s. 432, c. 2.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Muhammed b. Muhammed b. Numan Mufıd, <em>İrşad</em>, s. 345.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 140.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Mehdi Pişvai, Sire-i Pişvayan, s. 686.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Tarih-ul Gaybet-il Suğra</em>, s. 395.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - <em>Bahs&uuml;n Havle&rsquo;l-Mehdi</em>, s. 69.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 303; <em>Mehdi-i Mev&rsquo;ud</em>, s. 458.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - <em>et-Taraif fi Marifeti Mezheb-it Tavaif</em>, c. 1, s. 183-184.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - <em>Kitab-ul Gaybet</em>, s. 355.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Şeyh Abbas Kummi, <em>Sefinet-ul Bihar</em>, c. 6, s. 143.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Sefinet-ul Bihar</em>, c. 6, s. 145-146</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 102, s. 292</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>el-Gaybet</em>, s. 354</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>el-Gaybet</em>, s. 354.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>el-Gaybet</em>, s. 414.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - <em>Rical-ul Tusi</em>, Bab-ul Ayn, No 36, s. 420.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - a.g.e. No: 26, s. 434.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - a.g.e. Bab-ul Mim, No: 101, s. 509.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Ricalu İbn-i Davud</em>, 1. Kısım, Bab-ul Ayn, No: 99, s. 133.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Rical-us Seyyid Bahr-ul Ulum </em>(<em>el</em>-<em>Fevaid-ul Ricaliyye </em>diye de tanınmaktadır), c. 4, s. 127.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - <em>el-Gaybet</em>, s. 354, 315. Hadis; <em>Bihar-ul Envar</em>, c. 51, s. 344.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>el-Gaybet</em>, s 354, Hadis: 315.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>el-Gaybet</em>, s 355, Hadis: 317; Bihar-ul Envar, c. 51, s. 345.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>el-Gaybet</em>, s 357, Hadis: 319.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - <em>Kemal-ud Din</em>, c. 2, Bab: 42, Hadis: 6, s. 430.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - En&rsquo;am/158.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Bakara/260.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - <em>Usul-ul Kafi</em>, c. 2, s. 120, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - <em>Usul-ul Kafi</em>, c. 2, 4. Hadis, s. 122.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - <em>Tarih-i Siyasiy-i Gaybet-i İmam-ı Devazdehum</em>, s. 149.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - <em>İhtiyar-u Marifet-ir Rical(Rical-i Keşşi)</em>, c. 2, s. 844, No: 1088; <em>Bihar-ul Envar</em>, c. 50, s. 323.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> -<em>el-İrşad</em>, s. 345; <em>Menakıb</em>, c. 3, s. 525.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - <em>Kemal-ud Din</em>, c. 1, s. 43.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - <em>el-Gaybet</em>, s. 356, 318. Hadis.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Kemal-&uuml;k Din, c. 2, s. 476, 26. Hadis.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- Kemal-&uuml;d Din, c.2, s.510. Bihar-ul Envar, c.53, s.190.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- Meysem&icirc;&#39;nin kim olduğu hakkında ihtilaf vardır. Eğer Muhammed bin Hasan bin Ziyad-i Meysemi olursa, bu adam Hz. Rıza&#39;nın ashabından, g&uuml;venilir bir şahıstır. Ama Ahmed bin Meysemi olursa Necaş&icirc; onun vakıfi olduğunu, yani İmam Musa bin Cafer&#39;in imametinde tavakkuf ettiğini s&ouml;ylemiştir. Her haluk&acirc;rda naklettiği hadislere g&uuml;venilebilir. Şia&#39;nın b&uuml;y&uuml;k m&uuml;tekellimlerinden olan Ali bin İsmail bin Şuayb bin Meysem bin Yahya Tammar da olabilir. Muhtar&#39;ın da kim olduğunda ihtilaf vardır. Fazla bilgi i&ccedil;in şu kitaplara m&uuml;racaat edebilir: Cami-ur Ruvat, c.2, s.452; Vesail-&uuml;ş Şia, c.20, s.390.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Ankebut/2</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - Nisa/53.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Bihar-ul Envar, c. 53, Bab-u Tevkiat, 9. hadis, s. 178; el-Gaybet, s. 285; el-İhticac, c.2, s.466.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- Tarih-i Samirra, c.2, s.253, ihticac (Tebersi), c.2, s. 468.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- Tabersi, el- İhticac, c.2, s.468.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- Keşşi, İhtiyaru Marifet-ir Rical, c. 2, s. 813</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- Tarih-i Samerra, c. 3, s. 318.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- el Gaybet, s.361, 324. hadis; Kemal-ud Din, c.2, s.510, 41.hadis; Bab-u Tevkit. Bihar-ul Envar, c.51, s.347; c. 51, s.347, el-Haraic, c.3, s.112; M&uuml;ntehab-ul Envar-il Muziyye, s.128.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- Kemal-ud Din, c.2, s. 81, 9. hadis; Bihar-ul Envar, c.51, s.160, 7. hadis; Vesail uş Şia, c.16, Bab. 33, s.247.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Bihar-ul Envar, c.51, s.326, 45. hadis; Tarih-i Samirra, c.3, s. 321, el-Ğaybet, s. 271, 236. hadis.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Yani akşam namazı. Mehdi-yi Mev&rsquo;ud, s.738 ve el- Gaybey, s. 271 adlı kitapların dipnotlarına başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- el- Ğaybet, s.271, Bihar-ul Envar, c.52, s. 15, 13. hadis.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- el- Ğaybet, s.356, 317. hadis.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- A.K. s.359.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>-el- Ğaybet, s.361, Kemal-ud Din, c.2, s.510, Bab-u Tevkiat, 41. hadis.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- el- Ğaybet, s.362, 325. hadis; Bihar-ul Envar, c. 51, s.349.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>- el- Ğaybet, s.362, 324. hadis; Bihar-ul Envar, c. 51, s.349, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>- el- Ğaybet, s.362, 326. hadis; İhticac Tebersi, c.2, s. 469.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- Yem-ul Hilas, s.169.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- el -Ğaybet, s.283,&nbsp;&nbsp; 248. hadis; Sefinet-ul Bihar, c.2, s.405</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- İhticac-i Tabersi, c.2, s.298 Kemal-ud Din, c.2, s.198. Bihar-ul Envar, c.53, s.182.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- İhticac, Tabers&icirc;, c.2, s.281-284. Kemal-ud Din, s.483. Gaybet, Şeyh Tus&icirc;, s.180. Bihar-ul Envar, c.53.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- Muhammed bin Ali bin Mehziyar-i Ehvaz&icirc;, İmam Hadi&#39;nin ashabındandır. Hz. Mehdi&#39;nin de sefirlerindendi: Babası Ali bin Mehziyar ise İmam Rıza, İmam Cevad ve İmam Hadi&#39;nin ashabındandı ve onların vekiliydi. Amcası ve amcaoğlu da İmam-ı Zamanın vekillerindendi. Ş&uuml;phesi Hasan Asker&icirc; (a.s)&#39;ın vefatından sonra kimin o Hazretin naibi olması hususunda idi. Hz. Mehddi (a.f) daha sonra bir mektupla onun şekkini gidermişlerdir.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Tarih-ul Ğaybet-il Suğra, s.494.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- el- Ğaybet, s. 397, hadis: 368</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- el- Ğaybet, s. 398</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>- el- Ğaybet, No: 371, s. 398, İhtiyar- ol Maarifet-il Rical, c.2, s.805. Şia Fırkaları, s.103. Mu&rsquo;cem-il Rical-i Hadis, c.17, s.299</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- Menukıp, c.1 Fil Reddi- Al- Ğulat</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a>- Şii Fırkaları, s. 102.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a>- Ahmet b. Hilal.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a>- el - Ğaybet, s. 411</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a>- el- Ğaybet, s. 400.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a>- el - Ğaybet, s. 400. Bihar-ul Envar c. 51, s. 269</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a>- Tarih-ul Ğaybet-il Suğra, c.2, s. 507.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a>- el- Ğaybet, s. 414.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a>- Al-i İmaran / 18- 19</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a>- Kemal-ud Din, c. 2, sa. 433, Bab-u Milad-il Kaim hadis: 13 Bihar-ul Envar, c. 51, sa. 15, hadis: 19</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a>- Kemal-ud Din,&nbsp; c.2, Tevkiat, sa. 482, hadis: 3, Bihar-ul Envar, c. 51, sa. 33, Hadis: 10</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a>- el - Ğaybet, hadis: 331, sa. 364 Bihar-ul Envar, c. 51, sa. 351.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a>- Bakara / 260.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a>- İmam (a.s), &ldquo;artık onu g&ouml;rmeyeceksiniz&rdquo; buyuruyorsa, bunun anlamı &ccedil;oğunuz g&ouml;rmeyeceksiniz dir. &Ccedil;&uuml;nk&uuml; Muhammed b. Osman naiplik d&ouml;neminde O&rsquo;nu (a.s) g&ouml;r&uuml;yordu. İlerideki hadislerde bu konu daha iyi a&ccedil;ıklığa kavuşacaktur. (Kemal-ud Din , c. 2, sa. 435, Dipnotta yazılıdır.)</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a> - Kemal-ud Din, sa. 435, Bab Min Şahid-il Kaim, hadis 2, Bihar-ul Envar, c. 52 sa. 25, hadis 19.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a>- A.K Kemal-ud Din, 9. hadis, el- Ğaybet sa. 364, hadis 330.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a>- Kemal-ud Din&rsquo;deki İbaret ş&ouml;yledir: &ldquo;D&uuml;şmanlarımdan&rdquo;, el- Ğabbette ise &ldquo;D&uuml;şmanlarında&rdquo; gelmiştir.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a>- Kemal-ud Din, 10. hadis.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a>- Bihar-ul Envar, c. 90, sa. 97</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a>- K&uuml;lliyat-ı Mefatih-ul Cinan, sa. 95.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\">[107]</a>- el -Ğaybet, sa. 366. Sefinet-ul Bihar, c. 7, sa: 211. Bihar-ul Envar, c. 51, sa. 352.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\">[108]</a>- ( El- ğiybe 371. Sayfa 342. Hadis- Biha r&ucirc;l Envar 51. cilt 355. sayfa)</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\">[109]</a>- (Tarihi siyasiyi geybeti imamı devazdehum 196- 197- 198. Sayfalar.)</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\">[110]</a>- (Elvizra&icirc; ve El kitab&rsquo;ul cehşiyari Geybeti siyasi imamı devazdehum kitabından nak olunmuştur 198. sayfa)</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\">[111]</a>- Vezirlerin devet kademesindeki siyasi tesirlerini anlamak i&ccedil;in &ldquo;Asr ul halifet il Muğtedi billah &ldquo;i Yazar &ldquo;Kebisi&rdquo; kıtabına muracat edilsin 150- 157. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\">[112]</a>- Cemadiul Ah&icirc;rdan 305 ta Rebi ul Ahır 311 .</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\">[113]</a>- Bu konu Tarihi isl&acirc;mı zehebi&rsquo;de Havedis ve vifayat 321- 330 190. sarfa Seyrul elamul neba.&icirc; 15- cilt 222. sayfa&nbsp; vefa ni Bi vafiyat 2.cil 3666- 367&rsquo;da nalk olunmuştur.)</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\">[114]</a>-El ğıybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\">[115]</a>- Onun beş yıl hapiste kalmasını zehbi ve diğerleri zikr etmişlerdir. Muracat edin Tarihi isl&acirc;m zehebi, hevedis ve vediyat 320- 241 , 190.sayfa, El vafi bil vafiat 12. cilt 366- 367.sayfa.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\">[116]</a>- Siletul tarih Taberi 98. sayfa</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\">[117]</a>- Elğeybe 303.sayfa 256. Hadis)</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\">[118]</a>- El ğeybe 410. sayfa</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\">[119]</a>- Tarihi islam zehebi havedis ve vafiyat 321- 330 h-p 190. sayfa. Elvafi bil vafiyat 12. cilt 366- 367. sayfalar.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\">[120]</a>- El ğeybe 320. sayfa 266. hadis Kemalu din 2. cilt 502. sayfa 31. Hadis- Babu tvgiat Biharul envar 51. cilt 335. sayfa)</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\">[121]</a>- Tebristan bir şehrin ismi Kemalu dinin dip notunda 518. sayfa</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\">[122]</a>- El ğeybe 309. sayfa 262. Hadis- Biharul envar 51. cilt 325. sayfa.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\">[123]</a> - Tankih-ul Magam, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\">[124]</a> - Aherin Umid, s.109.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\">[125]</a> - İsbat-ul Vesiye, s.216-217. Tarih-i Siyasi-i Gaybet-i İmam-ı Devazdehom (a.s), Aherin &Uuml;mit, s.108.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\">[126]</a> - Kemal-ud Din, c.2, s.517.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\">[127]</a> - Merhum Şeyh Seduk &ldquo;Kemal-ud Din&rdquo; kitabında İmam-ı Zaman&rsquo;ın bu nişanesi olan bu mektubun senedini ş&ouml;yle a&ccedil;ıklamaktadır: Şeyh Seduk rivayet etmektedir ki, Ahmed b. Hasan mekkteb, ş&ouml;yle s&ouml;ylemekteydir: Şeyh Ebu-l Hsan Ali b. Muhammed Semuri&rsquo;nin (Allah ruhunu ad etsin) vefat ettiği yılda ben Bağdat&rsquo;ta bulunmaktaydım. Vefatından bir ka&ccedil; g&uuml;n &ouml;nce hizmetine gittim. O değerli şahıs Hz. Hz. Mehdi (a.s) tarafından yayınlanmış olan fermanı, mektubunu şu ibaretle bana okudu: Kemal-ud Din, c.2, s.216, hadis:44.</p>\n	</div>\n</div>','Gaybet-i Suğra Döneminde İmam Mehdi (a.s)’ın Dört Özel Naibi','','publish','closed','open','','gaybet-i-sugra-doneminde-imam-mehdi-a-sin-dort-ozel-naibi','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2914',0,'post','',0),(2915,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<p>\n	B&uuml;y&uuml;k hadis İmamları, tarih&ccedil;iler, ilim otoriteleri ve Ehl-i S&uuml;nnet mezhep kurucuları; İmam <strong>Mehdi Muntazar (a.s)</strong>&rsquo;la ilgili onlarca kitap ve risale kaleme almış ve Hz. Mehdi&rsquo;ye inanmanın bir İslam&icirc; akide olduğunu ortaya koymuş ve bunun delillerini de a&ccedil;ıklamışlardır. Yazdıkları kitaplarının bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmış ve Mehdi, inancının İslam&icirc; temellere dayandığını beyan etmişlerdir. Ve neredeyse onların bazısı onunla ilgili yazılmış oldukları kitaplardan daha geniş bir şekilde bu konuya yer vermişlerdir. Bunların bir &ccedil;oğu kitap olarak basılmış ve bir &ccedil;oğu da hen&uuml;z tab edilmemiştir.</p>\n\n<p>\n	Bir taraftan ilimle uğraşan tahkik erbabının bu değerli eserlerden yaralanmalarının gerekliliği, diğer taraftan da bu eserlerin dağınıklığını ve bu asırda ki kalem sahibi olan aydın yazarlar tarafından tanınmamasını veya bilerek g&ouml;z ardı edildiğini g&ouml;zlemlediğimiz i&ccedil;in bu makalede <strong>Hz. Mehdi (a.s)</strong> ile ilgili Ehl-i S&uuml;nnet temel kaynaklarını tanıtmaya &ccedil;alışcağız. Bu inancın İslam&icirc; kaynaklar a&ccedil;ısından ne &ouml;l&ccedil;&uuml;de sağlam olduğunu g&ouml;sterebilmek, inceleyenlerin daha da bir tatmin olmaları i&ccedil;in bu kaynakları hadisin ilk tedvin edildiği hicri 2. asırdan başlayarak yazarlarının yaşam tarihlerine g&ouml;re sıraladık. Aynı zamanda yazarlarının kısa bir biyografisini de ekledik. Ve araştırmacıların bu kitaplara ulaşmalarında kolaylık sağlamak i&ccedil;in onların basılmış n&uuml;shalarının ilk sayfasının kopyasını k&uuml;&ccedil;&uuml;lterek o kitapla ilgili a&ccedil;ıklama sayfasına ekledik. Umarız ki bu makale Mehdilik inancının sağlam kaynaklarını g&ouml;stererk bu akideye karşı &ccedil;ıkanların s&ouml;zlerinin son yıllarda ortaya atılan temelsiz bir g&ouml;r&uuml;ş olduğunu g&ouml;stermek i&ccedil;in yararlı olur.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> el Musannef.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong> Ebu Bekr Abdurrezzak b. Hemmam b. Naf-i el Himyeri es-San&rsquo;&acirc;n&icirc; el Yemeni. (126-211 Hicri)</p>\n\n<p>\n	Meşhur hadis alimi ve hadis hafızlarından olup, Yemen-San&rsquo;&acirc;&rsquo;lıdır. 17 bin hadis ezberlemiş, Buhari de bundan hadis almıştır.</p>\n\n<p>\n	Zehebi, bu eserle ilgili olarak ş&ouml;yle diyor: &ldquo;Bir &ccedil;ok hadis alimi g&uuml;venilirliğini kabul etmiş, sahih hadis kitaplarında nakledilmiş, bilinen ilim kaynaklarından biridir.&rdquo;</p>\n\n<p>\n	İbn-i Hallakan da ş&ouml;yle diyor: &ldquo;Zamanında, Sufyan b. Ayne, Ahmed İbn-i Hanbel ve bir &ccedil;ok İslam alimi ondan hadis nakletmişlerdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;c </p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i İbn-i Mace.</p>\n\n<p>\n	<strong>M&uuml;ellifi&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Yezid b. Mace-i er-Rebi-i el Gazvin&icirc;</p>\n\n<p>\n	<strong>K&uuml;nyesi&nbsp;&nbsp;&nbsp;&nbsp; :</strong> &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Abdullah (209-273 Hicri)</p>\n\n<p>\n	Meşhur hadis İmamlarından olup hadis ilimlerini araştırmak i&ccedil;in Gazvin&rsquo;den, Bağdat, Basra, Mekke, Kufe, Şam, Mısır ve Rey gibi şehirlere seyahatler yapmıştır. Tarih, tefsir ve hadis ilmi sahasında bir &ccedil;ok eseri vardır. En meşhur kitabı iki ciltlik S&uuml;nen-i el Mustafa&rsquo;dır ki S&uuml;nen-i İbn-i Mace olarak tanınmaktadır. Ehl-i S&uuml;nnet&rsquo;in, Kutubu Sitte diye anılan hadis kaynaklarından biridir, Bu kitabının, &ldquo;el Fiten&rdquo; babının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri nakletmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>S&uuml;nen-i Ebu Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; : &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Davud,&nbsp; S&uuml;leyman b. Eş&rsquo;as b. İshak el Ezdi, el Secistani (202-275 Hicri)</p>\n\n<p>\n	Aslen İran&rsquo;ın Sistan şehrindendir, gen&ccedil; yaşta ilim tahsil etmk i&ccedil;in seyahatler yapmış, Zehebi&rsquo;nin, nakline g&ouml;re H:220 senesinde Ahmed İbn-i Hanbel&rsquo;den Bağdat&rsquo;ta ilim tahsil etmiştir. Bir &ccedil;ok muhaddisden de hadis dersleri alarak bu sahada, b&uuml;y&uuml;k hadis alimlerinden biri olmuştur. Kendisinden, Tirmizi, Nesa-i, hatta &uuml;stadı Ahmed İbn-i Hanbel bile hadis nakletmiştir. Daha sonra bir &ccedil;ok şehirde ikamet ettikten sonra, Abbasi halifelerinden el Vasik&rsquo;in daveti &uuml;zerine, Basra&rsquo;ya yerleşerek burada vefat etmiştir. Onun, hadisle beraber başka konularda da eserleri bulunmaktadır. Eserleri arasında ne meşhuru da Kutubu Sitte&rsquo;den olan, &ldquo;S&uuml;nen-i Ebu Davud&rdquo; adıyla bilinen, Kitab-ı S&uuml;neni&rsquo;dir. Nakle g&ouml;re, Peygamberi Ekrem (s.a.a)&rsquo;in s&uuml;nnetini muhafaza etmek i&ccedil;in yarım milyon hadisten se&ccedil;erek bu kitaptaki hadisleri derlemiştir.</p>\n\n<p>\n	M&uuml;ellif bu kitabında, Mehdi ile ilgili babının &ldquo;Kitab-ul Mehdi&rdquo; b&ouml;l&uuml;m&uuml;nde; Mehdi&rsquo;nin &ouml;zellikleri, zuhurunun alametleri, zuhurundan sonra neler yapacağı konularıyla ilgili olarak on &uuml;&ccedil; hadis nakletmiştir.</p>\n\n<p align=\"center\">\n	g</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;nen-i Tirmizi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu İsa, Muhammed b. İsa b. Savre b. Musa b. ez Zehak es Selemi ez Zerir el Bugi et Tirmizi (209-297 Hicri)</p>\n\n<p>\n	Meşhur hadis alimleri ve İmamlarından olup, hadis hıfzında ş&ouml;hrete ulaşmıştır. Aslen, Ceyhan Nehri&rsquo;nin doğusunda bulunan &ldquo;Tirmiz&rdquo; şehrinin, Bug k&ouml;y&uuml;nde doğmuş, hadis tahsili i&ccedil;in, Horasan, Irak, Hicaz gibi yerlere seyahatlerde bulunarak; Muhammed b. İsmail el Buhari&rsquo;den ders almış ve aynı zamanda beraberce bazı hadis alimlerinden ilim tahsil etmişlerdir, Ahmed b. Hanbel, ed Derami ve &uuml;&ccedil;&uuml;nc&uuml; asır hadis alimlerinden yararlanmıştır. Bunlarla beraber, Rical ilmi, tarih ve hadis sahalarında da eserleri vardır. Eş-Şemail, el-İlel, et-Tarih ve el-Cami-us Sahih kitabı onun bu son kitabı, Ehl-i S&uuml;nnet&rsquo;te b&uuml;y&uuml;k değere ve ş&ouml;hrete sahiptir. Aynı zamanda Kutubu Sitte&rsquo;den de biridir. Bu kitabıyla ilgili bir&ccedil;ok şerhler yazılmıştır. S&uuml;nen&rsquo;in d&ouml;rd&uuml;nc&uuml; cildinde, <strong>İmam Mehdi (a.s)</strong> hakkında&nbsp; bir takım hadisler nakletmiştir.&nbsp;&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ul Bed-u vet-Tarih</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Zeyd Ahmed b. Sah-i el Belh&icirc;.</p>\n\n<p>\n	Bu kitap İstanbul&rsquo;da Damat İbrahim Paşa&rsquo;nın k&uuml;t&uuml;phanesinde olan n&uuml;shada ve İbn-i el Verdi&rsquo;nin, &ldquo;Haridat-ul Acaib&rdquo; kitabında bunun, adı ge&ccedil;en m&uuml;ellife ait olduğu belirtilmiştir. Hacı Halife de, Keşf &uuml;z-z&uuml;nun&rsquo;un birinci cildinin 227. sayfasında bu eserin m&uuml;ellifinin bunun olduğunu belirtmiştir. Ebu Zeyd; ilm-i Rical ve biyografi kitaplarında da tarih&ccedil;ilerin ileri gelenlerinden kabul edilmiş, ilmi, din, şeriat, felsefe, edebiyat, ve diğer ilimlerde de tanınmış olup, İslam alimlerinin b&uuml;y&uuml;klerinden kabul edilmiştir. Ama Fransız m&uuml;steşrik Cloman Hewar, araştırmaları neticesi, bu kitabın m&uuml;ellifinin tarih&ccedil;i Mutahhar b. Tahir el Mukaddes&rsquo;inin olduğunu bildirmektedir. &Ccedil;&uuml;nk&uuml; Ebu Zeyd Belhi biyografi kaynaklarına g&ouml;re; Hicri: 322 veya Hicri: 340 yılında vefat ettiği, oysaki kitabın telif tarihinin Hicri: 355 olduğu kaydedilmiştir, ki Hacı Halife&rsquo;de &ldquo;Kaşf uz-Zunun&rdquo; adlı eserinde Ebu Zeyd&rsquo;in &ouml;l&uuml;m tarihini b&ouml;yle kaydetmiştir. Ama el Mukaddes&rsquo;in Biyografisi bizim i&ccedil;in de me&ccedil;huld&uuml;r. Bu kitap: Miladi: 1899-1919 yılları arasında, m&uuml;steşrik Clamon Hewar&rsquo;ın &ccedil;alışmasıyla altı ciltle, şerhli olarak Fransa&rsquo;da basılmış, daha sonra da, Bağdat&rsquo;ta ofset olarak basılmıştır, bir kısmı hala basılmamıştır.</p>\n\n<p>\n	Bu eserin m&uuml;ellifi kim olursa olsun, kitabın b&uuml;y&uuml;k bir kısmını, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Mucem ul Kebir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Kasım S&uuml;leyman b. Ahmed b. Eyyub b. Mutayyir-i Lahmi et Taberani (260-360 Hicri).</p>\n\n<p>\n	B&uuml;y&uuml;k hadis alimi ve hadis hafızlarındandır, Şam&rsquo;ın Taber b&ouml;lgesinde doğmuş, hadis tahsili i&ccedil;in Şam, Hicaz, Irak, Mısır, Yemen&rsquo;e seyahatlerde bulunmuş ve daha sonra İsfahan&rsquo;da ikamet ederek y&uuml;z yaşında vefat etmiştir.</p>\n\n<p>\n	En &ouml;nemli eserlerinden olan bu kitabından on cildi, Irak Vakıflar Bakanlığı tarafından on cilt halinde yayınlanmış. Mucem-i Evset ve Sağır-ı de, Delhi&rsquo;de ve iki ciltte Mısır&rsquo;da basılmıştır. Onuncu cildinde, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadisleri ele almıştır. Diğer ciltlerde de Hz. Mehdi ile ilgili hadisler mevcuttur.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mealim-us a S&uuml;nen, Fi Şerhi Kitab-ı S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu S&uuml;leyman Hamd b. Muhammed el Hattabiyi Besti (319-388 Hicri)</p>\n\n<p>\n	Afganistan&rsquo;ın Kabil&rsquo;e bağlı Best b&ouml;lgesinde doğup yine burada vefat etmiştir. Hadis, fıkıh, edebiyat, l&uuml;gat sahalarında ilim tahsil etmiş, Zehebi, onu g&uuml;venilir ilmi şahsiyetlerden biri olarak tanıtmaktadır. Bu da kitabının bir b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> ile ilgili, hadisleri nakletmektedir.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-ı Mesabih-us S&uuml;nne.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;seyin b. Mes&rsquo;ud-i Şafii (Muhy-is S&uuml;nne (s&uuml;nneti ihya eden) lakabını almıştır (436-510 veya 516 Hicri)</p>\n\n<p>\n	Aslen, Afganistan&rsquo;ın Herat şehrine bağlı, Bag k&ouml;y&uuml;ndendir. Horasan&rsquo;ın Rey şehrinde vefat etmiştir.</p>\n\n<p>\n	İbn-i Hallakan onu, ilim denizi olarak tanıtmaktadır. Hicri: 1318&rsquo;de Mısır&rsquo;da basılmış olan kitabının, bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> ile ilgili hadislere ayırmıştır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Cami-ul Usul, Min Ehadis-ir&nbsp; Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu Saadet M&uuml;barek b. Muhammed. (Maruf ismi) İbn-i Esir el Ceziri (544-606 Hicri)</p>\n\n<p>\n	Meşhur tarih&ccedil;i, İbn-i Esir&rsquo;in kardeşi olup, Kur&rsquo;an tefsiri, fıkıh, hadis, nahv ve l&uuml;gat dalında tahsil etmiş, İbn-i &Ouml;mer adasında doğup, Musul şehrine intikal etmiş ve Musul&rsquo;da vefat etmiştir. En &ouml;nemli eseri olan bu eserini, Kutub-u Sitte&rsquo;den derlemiş 13 cilt halinde Beyrut&rsquo;ta basılmış olan bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Futuhat-ul Mekkiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhyiddin b. Arabi ve Şeyh-ul Ekber olarak tanınan Muhammed b. Ali b. Muhammed b. Ahmed b. Abdullah et-Tai el-Hatemi (560-638 Hicri).</p>\n\n<p>\n	Ariflerin en meşhurudur. Felsefe, kelam, tefsir, edebiyat şiir gibi bir &ccedil;ok dalda d&ouml;rt y&uuml;ze yakın risale ve kitabı olduğu s&ouml;ylenir. Endul&uuml;s&rsquo;un Murs şehrinde doğup, Dımeşk&rsquo;te ikamet edip yine burada vefat etmiştir.</p>\n\n<p>\n	Bu eserin &uuml;&ccedil;&uuml;nc&uuml; cildin, <strong>İmam Mehdi (a.s)</strong> ile ilgili b&ouml;l&uuml;m&uuml;nde, akli ve nakli delillerle bu hususu belgelemiştir.</p>\n\n<p align=\"center\">\n	^</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Metalib-us Suul, Fi Manakıb-i &Acirc;l-ir Resul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Talha, eş Şafii (582-652 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerindendir, usul-u fıkıh, edebiyat konularında &uuml;n yapmıştır. Aslen Nusaybinli dir daha sonra, Dımeşk ve Haleb&rsquo;e yerleşerek burada vefat etmiştir. Bu kitabı ilk defa, İbn-i Cevzi&rsquo;nin, &ldquo;Tezkiret-&uuml; Havass-ul Umme&rdquo; adlı kitabıyla beraber, Hicri: 1287 senesinde 91 sayfa olarak taş baskıyla yayınlanıp daha sonra Necef&rsquo;te tab edilmiştir.</p>\n\n<p>\n	Bu kitabın 12. babının başlığı; &ldquo;On ikinci İmam Muhammed ibn Hasan el Askeri el Mehdi&rdquo;dir.</p>\n\n<p align=\"center\">\n	k</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tezkiret-u Havass-ul &Uuml;mme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sibt b. Cevzi Hanefi Yusuf b. Kızoğlu b. Abdullah el-Bağdadi ed-Dimeşk&icirc; (581-654 Hicri)</p>\n\n<p>\n	Fıkıh, tefsir, tarih ve hadis ilimlerine katkısı olmuş, hadis hafızı olup, meşhur hatiplerdendir. Bağdat&rsquo;ta doğup, Dımeşk&rsquo;te vefat etmiştir. Eserlerinden biri olan el-fıkıh Alel Mezahib-il Erbaa (Asıl adı İsar-ul İnsaf Fi Asar-il Hilaf) kitabı T&uuml;rk&ccedil;e&rsquo;ye terc&uuml;me edilmiş ve bir ka&ccedil; defa basılmıştır.</p>\n\n<p>\n	Yukarda adı ge&ccedil;en eseri, 12 İmam&rsquo;ın fazilet ve &ouml;zelliklerini i&ccedil;ermektedir. Kitabın son b&ouml;l&uuml;m&uuml; ise Hz. Mehdi ile ilgilidir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-u Nehc-&uuml;l Belağa.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Ebi-l Hadid el Mutezili (586-655 Hicri)</p>\n\n<p>\n	Tarih&ccedil;i ve edebiyat&ccedil;ı olan, daha bir&ccedil;ok ilim dalında da tanınmış bir şahsiyettir. Medayin&rsquo;de doğmuş Bağdat&rsquo;ta yaşamış ve Abbasi halifelerinin divan katipliğini yapmıştır. En meşhur eseri olan Nehc-ul Belağa şerhi, Allame Hoi&rsquo;nin 22 ciltlik Nehc-&uuml;l Belağa şerhinden sonra, bu konuda en geniş şerhlerden sayılır, Mısır, Beyrut ve İran&rsquo;da defalarca tab edilmiştir. Bu kitapta Hz. Ali (a.s)&rsquo;ın ahir zamanla ilgili s&ouml;zleri b&ouml;l&uuml;m&uuml;nde ve diğer kısımlarda da İmam Mehdi (a.s) ile ilgili konulara geniş&ccedil;e yer vermiştir.</p>\n\n<p align=\"center\">\n	G</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhtasar-u S&uuml;nen-i Ebi Davud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Abdulazim el Munzır&icirc; Eş Şafii (581-656 Hicri)</p>\n\n<p>\n	Fakih, tarih&ccedil;i, hafız, edebiyat&ccedil;ı ve hadis ilminin ileri gelen alimlerinden dir. Eseleri arasında en &ouml;nemli yeri olan bu kitabın&nbsp; 6. cildinde <strong>İmam Mehdi (a.s)</strong> ile ilgili konulara yer vermiştir.</p>\n\n<p align=\"center\">\n	O</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tezkiret-ul Kurtubi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Ahmed b. Ebubekr b. Farah el Ensari Ebu Abdullah Kurtubi (Vefat - 671 Hicri)</p>\n\n<p>\n	Malik&icirc; mezhebinin, b&uuml;y&uuml;k m&uuml;fessirlerdendir. Ez Zerek, bu zatla ilgili olarak ş&ouml;yle der: O, Sulaha&rsquo;dan olup Kurtub&rsquo;da doğarak, oradan doğuya g&ouml;&ccedil; etmiş, Mısır&rsquo;ın, Esyuut şehrinin kuzeyinde olan, İbn-i Hasip b&ouml;lgesine yerleşmiş ve burada vefat etmiştir. Eserlerinden olan &ldquo;el Cami-u Li Ahkamil Kur&rsquo;an&rdquo; 20 cilt olarak basılmış ve Kurtubi Tefsiri olarak bilinmektedir. Yukarıda işaret edilen eseri (Tezkiret bi Ahval-il Mevta ve Ahval-il Ahire) de Mısır&rsquo;da iki cilt olarak basılmıştır. Kitabın ikinci cildinde, bir b&ouml;l&uuml;m&uuml;n <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır ve, Şia&rsquo;nın Mehdi inancıyla aynı g&ouml;r&uuml;şe sahiptir.</p>\n\n<p align=\"center\">\n	&sup3;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Vefayet-ul A&rsquo;yaan.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbn Hallekan-ı Şafi&icirc; (608-681 Hicri)</p>\n\n<p>\n	Aslen Erbil&rsquo;li, Mısıra gitmiş, oradan da Şam&rsquo;a yerleşerek bir s&uuml;re kadılık yapmıştır. Kendisi, b&uuml;y&uuml;k tarih&ccedil;i ve edebiyat&ccedil;ılardandır.</p>\n\n<p>\n	Bu kitab, alimlerin ve araştırmacıların yanında, d&uuml;zenli, g&uuml;venilir ve en meşhur biyografi kitaplarından biri olduğu kabul edilir. Bu kitabının 4. cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;ı ayrılmış kısa bir b&ouml;l&uuml;m bulunmaktadır.</p>\n\n<p align=\"center\">\n	{</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zehair-ul Ukba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhibiddin Anmet b. Abdullah b. Muhammed et Taberi el Mekki eş Şafii (615-694 Hicri)</p>\n\n<p>\n	Mekke&rsquo;da doğmuş ve orada vefat etmiştir. Muhaddislerin b&uuml;y&uuml;klerinden, Şafii mezhebinin şeyhlerinden ve Hicaz m&uuml;ft&uuml;lerindendir. Hadis ve fıkıh hususunda değerli eserleri bulunmaktadır.</p>\n\n<p>\n	Hicri 1350 tarihinde, Mısır&rsquo;da basılan ve Ehl-i Beyt (a.s)&rsquo;ın faziletlerini i&ccedil;eren bu kitabın bir b&ouml;l&uuml;m&uuml; de <strong>İmam Mehdi (a.s)</strong> oluşturmaktadır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Feraid-us Simtayn.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İbrahim b. Saadettin-i Horasani (644-732 Hicri<strong>)</strong></p>\n\n<p>\n	Hadis hafızı ve Ehl-i S&uuml;nnet alimlerindendir. Zehebi, &ldquo;Tezkire&rdquo; adlı eserinin 4. cildinde ş&ouml;yle bahsediyor: &ldquo;O, muhaddislerin İmamı, İslam&rsquo;ın iftiharlarından ve evliyanın &ouml;nde gelenlerindendir, Gazan Padişahı onun vesilesiyle M&uuml;sl&uuml;man olmuştur.&rdquo;</p>\n\n<p>\n	&nbsp;İbn-i Hacer el-Asgalani de &ldquo;Durur-ul Kamile&rdquo; adlı eserinde de aynı Zehebi&rsquo;nin s&ouml;zlerini teyit eder ve ilaveten, Ehl-i S&uuml;nnet alimlerinin bir &ccedil;oğu, ondan hadis rivayeti i&ccedil;in izin aldığını nakleder.</p>\n\n<p>\n	Bu eseri, Hicri 1398&rsquo;de Beyrut&rsquo;ta, daha &ouml;ncede Lahor&rsquo;da basılmıştır.</p>\n\n<p>\n	Yukarıda adı ge&ccedil;en kitabını, Hz. Zehra (s.a), Hz. Ali (a.s) ve evlatlarının faziletleri konusuna tahsis etmiş, bir b&ouml;l&uuml;m&uuml;n&uuml; de, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamı ile ilgili hususlara ayırmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Veliyuddin Muhammed b. Abdullah el Hatib-i Tebrizi (Vefat-741 Hicri)</p>\n\n<p>\n	B&uuml;y&uuml;k muhaddislerdendir, bu kitabın 3. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	|</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Haridat-&uuml;l Acaib ve Feridat-&uuml;l Garaib.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Siracuddin &Ouml;mer b. Muzaffer eş-Şafii İbn-i Verdi (Vefat<strong>-</strong>749 Hicri)</p>\n\n<p>\n	Suriye&rsquo;nin Numan b&ouml;lgesinde doğna, fıkıh, edebiyat, şiir, l&uuml;gat, nahv ve tarih konularında eserler vermiş ve kadılık da yapmıştır.</p>\n\n<p>\n	Suriye&rsquo;nin Halep şehrinde vefat etmiş, sarf, nahv, tarih, fıkıh ve irfan konularında manzum kitapları bulunmaktadır. Eserlerinden biri de, kıyamet alametlerini konu alan ve <strong>İmam Mehdi (a.s)&rsquo;</strong>la ilgili bir b&ouml;lm&uuml; de i&ccedil;eren yukarıdaki ismi ge&ccedil;en kitaptır.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Menar-ul Munif Fis-Sahih Vez-Zaif.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemsuddin Muhammed b. Ebi Bekr; İbn-i Gayyım el Cevzi diye Meşhurdur. (691-751 Hicri)</p>\n\n<p>\n	Hanbeli mezhebinin b&uuml;y&uuml;k alimlerindendir, İbn-i Teymiyye&rsquo;den Fıkıh tahsil etmesi ve aynı g&ouml;r&uuml;şleri taşıması sebebiyle, Dımeşk kalesinde zindana atılmış, İbn-i Teymiyenin &ouml;l&uuml;m&uuml; &uuml;zerine serbest bırakılmıştır.</p>\n\n<p>\n	Eserlerinden biri olan bu kitabının 50. b&ouml;l&uuml;m&uuml;nde, <strong>İmam Mehdi (a.s)</strong> konusunu işlemektedir.</p>\n\n<p align=\"center\">\n	Y</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kitab-un Nihaye (el Fiten ve&rsquo;l Melahim).</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebu&rsquo;l Fida, İsmail b. &Ouml;mer; İbn-i Kesir diye meşhurdur (701-774 Hicri).</p>\n\n<p>\n	Muhaddis, tarih&ccedil;i, m&uuml;fessir ve fakihtir. Şam&rsquo;ın, Basra b&ouml;lgesinde doğmuş Hicri: 706 tarihinde , Dımeşk&rsquo;e yerleşmiş ve burada ilim tahsil etmiştir. Bu kitabı, Mısır ve Beyrut&rsquo;ta basılmıştır. Bu kitabın 1. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri &ldquo;Ahir Zamanda Zuhur Edecek Mehdi&rdquo; konu başlığıyla ele alınmıştır.</p>\n\n<p align=\"center\">\n	b</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Meveddet-&uuml;l Kurba.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Seyyid Ali b. Şahab b. Muhammed el H&uuml;seyni (714-786 Hicri).</p>\n\n<p>\n	Horasan alimlerindendir. Keşmir&rsquo;e yerleşmiş ve gayretli &ccedil;alışmaları sonucu b&ouml;lge insanlarının &ccedil;oğunu İslam&rsquo;a kazandırmıştır. Arap&ccedil;a ve Fars&ccedil;a olarak bir &ccedil;ok eseri bulunmaktadır. En meşhur eseri de bu kitaptır. Kunduzi&rsquo;nin, Yenabi-ul Mevedde adlı eseriyle beraber ilk defa İstanbul&rsquo;da Ahtar Yayınevi tarafından Hicri:1301&rsquo;de basılmış ve bu kitabında <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;İmamların Sayısı ve Onlardan Biri Olan Mehdi&rdquo; olarak ele almıştır.</p>\n\n<p align=\"center\">\n	R</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şerh-ul Mekasid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mes&rsquo;ud b. &Ouml;mer b. Abdullah Saadettin Taftazani (712-793 Hicri)</p>\n\n<p>\n	Aslen, Horasan&rsquo;ın Nesa&rsquo;ya bağlı Taftazan k&ouml;y&uuml;nde doğup, oradan Seraks&rsquo;a yerleşmiş, daha sonra Timurlenk tarafından Semerkant&rsquo;a s&uuml;rg&uuml;n edilmiş ve orada vefat etmiş, cenazesi getirilerek Seraks&rsquo;ta defnedilmiştir.</p>\n\n<p>\n	Kelam ilmi, mantık, beyan ve Arap edebiyatı sahalarında en b&uuml;y&uuml;k şahsiyetlerden biri olan, kelam ilminde kaynak olarak tanınan iki ciltlik eserinin son b&ouml;l&uuml;m&uuml;n&uuml;n İmametle ilgili kısmında, <strong>İmam Mehdi (a.s)</strong>&rsquo;ın kıyamı hususuna yer vermiştir.</p>\n\n<p>\n	Bu eseri, Hicri 1277 yılında T&uuml;rkiye&rsquo;de İstanbul Olmandeşer matbaasında basılmış, daha sonra da Mısır&rsquo;da tab edilmiştir.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mecm-uz Zevaid ve Menb-ul Fevaid.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hafız Nurettin Ali b. Ebibekr el Heysemi eş Şafii (735-807 Hicri)</p>\n\n<p>\n	Tarih ve hadis konusunda b&uuml;y&uuml;k ilmi şahsiyetlerdendir, bir &ccedil;ok biyografi yazarları onun hakkında: Muhabbetli, m&uuml;tevazı, abid, hafız olan b&uuml;y&uuml;k bir İmamdı diye s&ouml;z etmişlerdir. Bu eseri on cilt halinde Mısır&rsquo;da tab edilmiş olup, yedinci cildinin <strong>Mehdi (a.s)</strong> ile ilgili babına &ldquo;<strong>İmam Mehdi (a.s)</strong>&rsquo;la İlgili Gelen Rivayetler&rdquo; başlığını vermiştir. Diğer bir eseri olan &ldquo;Mevarid-&uuml;z Zaman&rdquo; adlı kitabının bir babını da İmam Mehdi (a.s) konusuna ayırmıştır. Bu ikinci kitabı, Ehl-i S&uuml;nnet&rsquo;in hadis alimleri nazarında en &ouml;nemli ve sağlam kaynaklardan sayılır. Bu eser Mekke Dar-ul Hadis &Uuml;niversitesi m&uuml;derrislerinden Muhammed Abdurrezzak Hamza tarafından tahkik edilerek yayınlanmıştır.</p>\n\n<p align=\"center\">\n	N</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el Fususul el M&uuml;himme.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Nureddin Ali b. Muhammed (İbn-i el Sebbağ el Maliki diye tanınmaktadır) (784-855 Hicri).</p>\n\n<p>\n	Aslen Afrika&rsquo;nın Sefagas b&ouml;lgesindendir, Mekke&rsquo;de doğup, orada da vefat etmiştir. Malik&icirc; mezhebinin fakih ve muhaddislerinden olup, Ehl-i S&uuml;nnet alimlerinden, Halebi, Semhudi, Hamzavi ve Şeblenci gibi bir &ccedil;ok alimler, bundan hadis nakli izni almışlar.</p>\n\n<p>\n	Bir &ccedil;ok biyografi yazarlarıda bundan bahsetmiştir. Bu kitabında, on iki İmam&rsquo;ın tanımını konu almış ve bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;a ayırmıştır.</p>\n\n<p align=\"center\">\n	B</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; el &Ouml;rf-ul Vardi, Fi Ahbar-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Celaluddin, Abdurrahman b. Kemaluddin Muhammed-i Suyuti eş Şafii (849-911 Hicri).</p>\n\n<p>\n	Edebiyat&ccedil;ı, tarih&ccedil;i, m&uuml;fessir ve muhaddisdir. Kahire&rsquo;de yetim olarak b&uuml;y&uuml;m&uuml;ş, oranın muhaddis ve alimlerinden ilim tahsil etmiştir; Biyografisi bir &ccedil;ok rical ve tarih kitaplarında mevcuttur. İslam aleminde eserlerinin bulunmadığı k&uuml;t&uuml;phane yok denecek kadar azdır.</p>\n\n<p>\n	Adı ge&ccedil;en bu risalesi, &ldquo;el-Havi-lil Fetava&rdquo; adlı iki ciltlik eserinde bulunup, bu eserde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almıştır.</p>\n\n<p align=\"center\">\n	&Euml;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el Eimmet-ul İsna Aşer.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şemseddin Muhammed b. Tulun (880-953 Hicri).</p>\n\n<p>\n	Muhaddis, fakih, tarih&ccedil;i, edebiyat&ccedil;ıdır, tıp ve r&uuml;ya tabiri ilimlerine de vakıf idi. Dımeşk&rsquo;ta yaşayıp burada da vefat etmiştir. &Ouml;nemli eselerinden biri olan bu kitapta on iki İmam&rsquo;ın hayatı konu edilmekte, bir b&ouml;l&uuml;m&uuml;nde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili mevzulara yer verilmektedir.</p>\n\n<p>\n	Kitabı, 1958 yılında Beyrut Darus Sadr yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	T</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>l Yevagıt-ul ve&rsquo;l Cevahir</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Abdulvahhab eş Şa&rsquo;rani eş Şafii (898-973 Hicri).</p>\n\n<p>\n	Mısır&rsquo;da d&uuml;nyaya gelmiş ve Kahire&rsquo;de vefat etmiştir. Fakih, muhaddis, mutasavvıf ve diğer ilimlerde de &uuml;n yapmış b&uuml;y&uuml;k şahsiyetlerdendir.</p>\n\n<p>\n	Akait konusuyla ilgili bu iki ciltlik eserinin, ikinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	D</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; e</strong>s Savaikul Muhrika.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Hacer Heytemi el Mekki eş Şafii (909-974 Hicri).</p>\n\n<p>\n	Muhaddis, fakih ve b&uuml;y&uuml;k şahsiyetlerden biri olup, &ldquo;el- Fetavul Hadise&rdquo; adlı eseriyle, bu eserinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara tahsis etmiştir.</p>\n\n<p align=\"center\">\n	J</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Kenz-ul Ummal.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muttaki Hindi (885-975 Hicri).</p>\n\n<p>\n	Fakih, muhaddis, hatip ve bir &ccedil;ok konuda ilimi &uuml;nvan taşıyan bir şahsiyettir. Hindistan&rsquo;ın Burhanpur şehrinde doğmuş, bir m&uuml;ddet ilim tahsilinden sonra Mekke ve Medine&rsquo;ye yerleşerek, orada da ilim tahsiline devam edip bir &ccedil;ok alimden, hadis, tasavvuf, fıkıh dallarında tahsilini s&uuml;rd&uuml;r&uuml;p tekrar Hindistan&rsquo;a d&ouml;nerek İslam&rsquo;ı irşatta bulunmuş ve Mekke&rsquo;de vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en 14 ciltlik ansiklopedik eseri, hadis kaynaklarından biri olarak bilinmektedir. Eserinin 14. cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; Ahir Zamanda Zuhur Edecek Mehdi başlığı adı altında ele almıştır. Bundan başka diğer bir eseri olan &ldquo;Telhis-ul Behan ve el Burhan Fi alamat-il Mehdi&rdquo; adlı eserlerini de m&uuml;stakil olarak <strong>İmam Mehdi (a.s)</strong> konusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahbar-ud Duvel ve Asar-ul Uvel.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Yusuf b. Ahmed ed-Dımeşki; Karamani diye tanınır (939-1019 Hicri).</p>\n\n<p>\n	Meşhur tarih&ccedil;ilerdendir, &ldquo;Keşf-uz Zunun&rdquo; adlı eserin m&uuml;ellifi bu kitap hakkında &ldquo;İslam aleminde, devletler hususunda b&ouml;yle bir kitap g&ouml;rmedim&rdquo; diye bahsetmektedir.</p>\n\n<p>\n	Bu eser; İslam &ouml;ncesi ve sonrası devlet tarihlerini, yapılarını konu etmektedir, kitabın geniş bir b&ouml;l&uuml;m&uuml;n&uuml;de on iki İmam ve <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konular oluşturmaktadır. Bu kitap hicri: 1282 yılında b&uuml;y&uuml;k boy 500 sayfa taş baskı olarak Bağdat&rsquo;ta yayınlanmıştır.</p>\n\n<p align=\"center\">\n	M</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Mirkat-ul Mefatih, Şerh-u Mişkat-ul Mesabih.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ali b. Sultan Muhammed-i Hirevi (Vefat -1014 Hicri).</p>\n\n<p>\n	Bir&ccedil;ok ilim dalında tahassus sahibi b&uuml;y&uuml;k alimlerdendir. Afganistan&rsquo;ın Herat şehrinde doğup, daha sonra Mekke&rsquo;ye yerleşerek orada vefat etmiştir. Bu beş ciltlik eserinin, 5. cildinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri ele almaktadır. Diğer bir eseri olan, &ldquo;el Meşreb-ul Verdi&rdquo; kitabını ise yalnızca <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	]&nbsp;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el İşaret-&uuml; Fi Eşrat-&uuml;s Sae.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Muhammed b. Adurresul eş Şafi&icirc; (1040-1103 Hicri).</p>\n\n<p>\n	M&uuml;fessir, muhaddis, ilmi usulc&uuml;, edebiyat&ccedil;ı ve l&uuml;gat&ccedil;ı. İlim tahsili i&ccedil;in, Bağdat, İstanbul, Dımeşk, Mısır&rsquo;a seferler yapıp daha sonra Medine&rsquo;ye yerleşerek ders vermiş ve burada vefat etmiştir. Adı ge&ccedil;en bu kitabı Hicri: 1370 senesinde, Mısır&rsquo;da &uuml;&ccedil; y&uuml;z sayfa olarak basılıp, eserin konusu isminden de anlaşıldığı &uuml;zere, Ahir zaman alametleri ile <strong>İmam Mehdi (a.s)</strong>&rsquo;ın zuhuru ve kıyamını ele almaktadır.</p>\n\n<p align=\"center\">\n	E</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Feth-ul Menan, Şerh-ul Fevz ve&rsquo;l Eman.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :</strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ahmed b. Ali Eb&rsquo;un Necah el Hanefi (1089-1173 Hicri<strong>).</strong></p>\n\n<p>\n	Suriye&rsquo;nin Trablus şehrinin k&ouml;ylerinden birinde doğmuştur. B&uuml;y&uuml;k alimlerden olup, şair, edip, muhaddisdir. &Ouml;nemli eserlerinden biri olan bu kitabının bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	&shy;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Levaih&rsquo;ul Envar&rsquo;il İlahiyye.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şemseddin Muhammed b. Ahmed en Nablusi (1114-1188 Hicri).</p>\n\n<p>\n	Hanbeli mezhebinin tanınmış fakihlerindendir, mutasavvıf ve tarih&ccedil;idir. Filistin&rsquo;in, Nablus şehrinin k&ouml;ylerinden birinde doğup, daha sonra Dımeşk&rsquo;e yerleşip, orada da vefat etmiştir.</p>\n\n<p>\n	Adı ge&ccedil;en bu değerli eseri iki cilt olarak hicri 1324 senesinde Mısır&rsquo;da basılmış olup, ikinci cildinin bir b&ouml;l&uuml;m&uuml;nde <strong>İmam Mehdi (a.s)</strong> konusundan s&ouml;zetmektedir.</p>\n\n<p align=\"center\">\n	&Igrave;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İs&rsquo;&acirc;fur Rağibin.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed b. Ali es Sebbani el Mısri eş Şafii.</p>\n\n<p>\n	Mısır&rsquo;ın b&uuml;y&uuml;k ilmi şahsiyetlerinden olup, l&uuml;gat, nahv, aruz, belagat, mantık, siyer, hadis, astronomi ve daha bir &ccedil;ok sahalarda ilmi mertebeye erişmiştir.</p>\n\n<p>\n	Mısır&rsquo;ın Kahire şehrinde doğup, yine orada vefat etmiştir. Adı ge&ccedil;en bu eseri Peygamber-i Ekrem (s.a.a)&rsquo;in siretini ve Ehl-i Beyt&rsquo;in faziletlerini manzum olarak kaleme almış, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Bu kitabı, &ldquo;Nur-ul Ebsar&rdquo; adlı eseriyle birlikte Mısır&rsquo;da taş baskı olarak yayınlanmıştır.</p>\n\n<p align=\"center\">\n	j</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nur-ul Ebsar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid M&uuml;&rsquo;min b. Hasan Şeblenci (Vefat -1290 Hicri).</p>\n\n<p>\n	Muhaddis, edebiyat&ccedil;ı ve tarih&ccedil;idir. &Ouml;nemli eserlerinden olan bu kitabı Peygamber-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;inin menkıbelerini konu alıp, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili b&ouml;l&uuml;m&uuml; &ldquo;Muhammed b. Hasan (s.a)&rsquo;ın Menkıbeleri&rdquo; başlığını taşımaktadır. Kahire&rsquo;de taş baskı olarak basılmıştır.</p>\n\n<p align=\"center\">\n	L</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Fevz-ul Gadir, Şerh-i Cami-us Sağir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Abdurrauf el Menavi eş Şafi&icirc; (952-1031 Hicri).</p>\n\n<p>\n	&Ouml;nde gelen b&uuml;y&uuml;k muhaddislerden olup, hadis, kelam, fıkıh, tarih gibi bir&ccedil;ok konularda ilim tahsil etmiş ve eserler vermiştir. Adı ge&ccedil;en bu kitabın altıncı cildinde, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili bir b&ouml;l&uuml;m vardır, ikincikez 1972 yılında Dar-ul Maarif yayınevi tarafından Beyrut&rsquo;ta basılmıştır.</p>\n\n<p align=\"center\">\n	U</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Meşarik-ul Envar.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Hasan el Advi el Mısr&icirc; (1221-1303 Hicri).</p>\n\n<p>\n	Kelamcı, muhaddis, Maliki mezhebi fakihlerinden, el-Ezher&rsquo;de ilim tahsil edip, &uuml;statlıkta yapmış ve Kahire&rsquo;de vefat etmiştir. Adı ge&ccedil;en kıymetli eserin bir b&ouml;l&uuml;m&uuml; <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır. Kitap, Hicri: 1307 yılında Osmanlı Matbaası tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	Z</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>el-İzae Lima Kane ve Ma Yekunu.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Seyyid Muhammed Sıddık Han b. Hasan (1248-1307 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Kenu&ccedil; şehrinde doğup Delhi&rsquo;de tahsil g&ouml;rm&uuml;ş, İslam&icirc; ilimler sahasında Hint&ccedil;e, Fars&ccedil;a ve Arap&ccedil;a bir &ccedil;ok eser vermiş; Arap&ccedil;a kitapları Kahire ve Beyrut&rsquo;ta basılmıştır. Adı ge&ccedil;en bu kitabı &ldquo;Kıyametten &ouml;nce fitneler ve kıyamet alametleri&rdquo; konusunu i&ccedil;erip, bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konuya ayırmıştır.</p>\n\n<p>\n	Bu kitabı, Hicri 1293&rsquo;de Hindistan&rsquo;da, ikinci baskısı da Hicri 1379&rsquo;da Mısır&rsquo;da, es Suudi Matbaasında basılmıştır.</p>\n\n<p align=\"center\">\n	h</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Gayet-&uuml;l Mevaiz.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hayreddin Numan el Alusi el Hanefi (1252-1217 Hicri).</p>\n\n<p>\n	Hatip, kelamcı ve kadı olup, Hanefi mezhebi fakihlerindendir. G&uuml;venilir biyograflar, yazarla ilgili: &ldquo;Aklı ilminden b&uuml;y&uuml;k, ilmide nesrinden daha belagatlı nesri, şiirinden daha sağlam gibi&rdquo; s&ouml;zlerle onu meth etmişlerdir.</p>\n\n<p>\n	Adı ge&ccedil;en bu kitap, hicri 1301 senesinde Mısır&rsquo;da ilk defa basılmış ve birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	e</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Avn-ul Ma&rsquo;bud.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed Şems-&uuml;l Hak el Hindi (1273-1329 Hicri).</p>\n\n<p>\n	Muhaddislerin b&uuml;y&uuml;klerinden kabul edilen bu şahsiyet, bu kitabını &ldquo;Ebu Davud&rsquo;un S&uuml;nenine&rdquo; şerh olarak kaleme almış olup, on birinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; de <strong>İmam Mehdi (a.s)</strong> konusuna ayırmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazm-ul Mutanasır, Min Hadis-il M&uuml;tevatir.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu Abdullah Muhammed b. Cafer b. İdris b. Muhammed el Fas&rsquo;i el Maliki (1274-1345 Hicri).</p>\n\n<p>\n	Tarih&ccedil;i, fakih ve muhaddisdir. Fas&rsquo;ta doğup, yine burada vefat etmiştir. &Ouml;nemli eserlerinden olan bu kitap, Hicri: 1328 yılında Fas&rsquo;ta basılmıştır. Bu kitap da, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadislerin, m&uuml;tevatir olduğu belirtmektedir.</p>\n\n<p align=\"center\">\n	v</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tuhfet-ul Ahvezi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ebu-l Ala Muhammed el Mubarekfur&icirc; (1283-1353 Hicri).</p>\n\n<p>\n	Hindistan&rsquo;ın Mubarekfur şehrinde doğup, Arap&ccedil;a, mantık, felsefe, astronomi, fıkıh ve usul&uuml; fıkıh sahalarında tahassus sahibi olmuş b&uuml;y&uuml;k alimlerdendir. Adı ge&ccedil;en bu kitabı, S&uuml;nen-i Tirmizi&rsquo;nin şerhi olarak kaleme almış Hindistan, Kahire ve Arabistan&rsquo;da yayınlanmıştır. Bu eserinin altıncı cildinin bir b&ouml;l&uuml;m&uuml;n&uuml;, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili konulara ayırmıştır.</p>\n\n<p align=\"center\">\n	i</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Nazret-&uuml;n Fi Ahadis-il Mehdi.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Muhammed el Hızr el H&uuml;seyin el Mısri (1292-1377 Hicri).</p>\n\n<p>\n	Alim, edebiyat&ccedil;ı, kadı ve başka ilimlerde de tahsil yapmıştır. Aslen Cezayirli olup, Tunus&rsquo;ta doğmuş. Tahsilini Tunus Zeytuniyye ilim K&uuml;lliyesinde s&uuml;rd&uuml;rm&uuml;ş, daha sonra Mısır el-Ezher&rsquo;de hocalık yapmış ve orada da vefat etmiştir.</p>\n\n<p>\n	Bir &ccedil;ok eseri ve makaleleri bulunup, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili adı ge&ccedil;en bu makalesi, Temedd&uuml;n-i İslam&icirc; Dergisinde 1370 hicri senesinde Suriye&rsquo;de yayınlanmıştır.</p>\n\n<p align=\"center\">\n	c</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Tac-ul Cami-ul Usul.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Mansur Ali Nasif (Vefat -1371 Hicri yıllarından sonra).</p>\n\n<p>\n	El-Ezher&rsquo;in b&uuml;y&uuml;k alimlerinden ve m&uuml;derrislerindendi. Adı ge&ccedil;en bu kitabın beşinci cildinin bir b&ouml;l&uuml;m&uuml;n&uuml; <strong>İmam Mehdi (a.s)</strong> mevzusuna tahsis etmiştir.</p>\n\n<p align=\"center\">\n	f</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>İbraz-ul Vehm Meknun Min Kelam-i İbn-i Haldun.</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ahmed b. Muhammed b. es Sadık eş Şafi&icirc; el Magrib&icirc; (Vefat -1380 Hicri).</p>\n\n<p>\n	Marekeş&rsquo;in &ouml;nde gelen muhaddis, hafız ve alimlerindendir. Adı ge&ccedil;en bu kitabı, İbn-i Haldun&rsquo;un, <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili ş&uuml;phesini &ccedil;&uuml;r&uuml;tmek i&ccedil;in kaleme almıştır. Kitap 1347 hicri senesinde Şam&rsquo;da, et Terakki yayınevi tarafından basılmıştır.</p>\n\n<p align=\"center\">\n	_</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Hav-el Mehdi</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Ustad, şeyh Nasreddin el-Albani (Arnavutluk)</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z ilmi şahsiyetlerinden olup, &ccedil;eşitli konularda eser ve makaleleri bulunmaktadır. Adı ge&ccedil;en bu makalesini, Şam&rsquo;da yayınlanan &ldquo;Temeddun-&uuml; İslam&rdquo; dergisinde <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili sorulara cevap alarak kaleme almıştır.</p>\n\n<p align=\"center\">\n	&macr;</p>\n\n<p>\n	<strong>Kitap&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Akidet-&uuml; Ehl-i S&uuml;nne Fi&rsquo;l Mehdi .</p>\n\n<p>\n	<strong>M&uuml;ellif&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; :&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong>Şeyh Abdulmuhsin b. Hamd.</p>\n\n<p>\n	Medine İslam &Uuml;niversitesi y&ouml;netim ve &uuml;stadlarındandır. Adı ge&ccedil;en&nbsp; bu makalede &ldquo;Ehl-i S&uuml;nnet İnancında <strong>İmam Mehdi (a.s)</strong>&rdquo; konusunu ele almış ve Hicri: 1388 senesinde &ldquo;Camiat-&uuml;l İslam&icirc;&rdquo; adlı dergide, Suudi M&uuml;ft&uuml;s&uuml; Bin Baz&rsquo;ın teyidiyle birlikte neşredilmiştir. Burada Ehl-i S&uuml;nnet&rsquo;in <strong>İmam Mehdi (a.s)</strong> hakkındaki inancını ortaya koymuştur. Bir başka makalesinde de <strong>İmam Mehdi (a.s)</strong>&rsquo;la ilgili hadisleri reddedenlere karşı cevap vermektedir. Bu makalesi de hicri 1400 senesinde aynı dergide yayınlanmıştır.</p>\n\n<h1>\n	İSLAMİ ŞAHSİYETLERİ ESRLERİNDE&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; HZ. MEHDİ (A.S)</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- Kemaluddin ve Tamam-un Nimet:</strong> Şeyh Seduk diye tanınan Ebu Cafer Muhammed b. Ali b. Babeveyh&#39;in eseridir. İran&#39;ın Kum kentinde d&uuml;nyaya gelmiş, Ali b. Babeveyh (kendi babası), Muhammed b. Hasan b. Velid, Ahmed b. Ali b. İbrahim-i Haşim-i Kummi, Ahmed b. Muhammed b. Yahya Attat-i Eşari-i Kummi gibi zamanının meşhur muhaddislerinin ve b&uuml;y&uuml;k fakihletinden fıkıh ve hadis dersi almıştır.</p>\n\n<p>\n	Şeyh Seduk bilim a&ccedil;ısından y&uuml;ce &ccedil;ok bir makama ulaşmış ve hadis dalında &ouml;yle &uuml;st&uuml;n bir dereceye ermiştir ki kendisine &quot;Reis-ul Muhaddisin&quot; (muhaddislerin reisi) denilmiştir. Şeyh Seduk Kemal-ud Din ve Tamam-un Nimet adlı eserini Meşhed yolculuğundan d&ouml;nd&uuml;kten sonra hk. 352 yılında yazmıştır. Bu kitap b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; kapsayan uzunca bir hutbe ve &ouml;ns&ouml;zden sonra başlamadtadır. Kitabın &ouml;ns&ouml;z&uuml;nde faydalı kelam ilmi konuları yer almıştır.</p>\n\n<p>\n	Bu kitap 7 fasıl ve 57 b&ouml;l&uuml;mden oluşmuş olup ilgin&ccedil; konular sunmuştur. Bu kitapta işlenen en &ouml;nemli konular şunlardan ibarettir:</p>\n\n<p>\n	1- Bir m&uuml;ddet g&ouml;zlerden gizli kalan peygamberler ve Allah&#39;ın h&uuml;ccetleri. Hz. İdris (a.s), Nuh (a.s), Salih (a.s), İbrahim (a.s), Yusuf (a.s), Musa (a.s), İsa (a.s) ve ...</p>\n\n<p>\n	2- Uzun &ouml;m&uuml;rl&uuml; olan kiseler.</p>\n\n<p>\n	3- İnsanoğlunun imama ihtiyacı.</p>\n\n<p>\n	4- Din &ouml;nderlerinin gaybet hakkındaki buyrukları.</p>\n\n<p>\n	5- İmam Mehdi&#39;nin (a.s) huzuruna &ccedil;ıkan kimseler.</p>\n\n<p>\n	6- Zuhur belirtilerini a&ccedil;ıklayan hadisler.</p>\n\n<p>\n	7- Hz. Mehdi&#39;nin (a.s) tevkiileri, emirleri ve ...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- el-İrşad fi Marifet-i Hucec-illah-i ala-l İbad:</strong> Şeyh Mufid diye meşhur olan Muhammed b. Muhammed b. Nu&#39;man-i Ukberi&#39;nin eseridir. Şeyh Mufid hicretin d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılında yaşamış olup Şia fakihlerinin ileri gelenlerindendir. hk. 336 yılında &quot;Ukbera&quot; k&ouml;y&uuml;nde d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	Babası ilim edinmesi i&ccedil;in onu Bağdad&#39;a g&ouml;t&uuml;rm&uuml;şt&uuml;r. O bir m&uuml;ddet sonra Şeyh Seduk, Muhammed b. C&uuml;neyd İskafi, Ebu Ali Savli, Ebu Galib Razi, İbn-i Kavleveyh-i Kumm&icirc; ve... gibi b&uuml;y&uuml;k alimlerin huzuruna vararak onlardan yararlanmış ve &uuml;st&uuml;n zekasıyla &ccedil;ok kısa bir zamanda ilimde y&uuml;ce makamlara ulaşmıştır.</p>\n\n<p>\n	Şeyh Mufid hk. 413 yılında Bağdad&#39;da vefat etmiştir. Onun değerli eserlerinin başında el-İrşad fi Marifet-i Hucec-i ala-l İbad kitabı yer almaktadır. Bu eser Şia mektebinin imamlarının hayatını &ccedil;eşitli a&ccedil;ılardan ele almış olan &ccedil;ok değerli bir macmuadır.</p>\n\n<p>\n	Bu kitap iki b&ouml;l&uuml;mden oluşmuştur. Birinci b&ouml;l&uuml;m&uuml; İmam Ali&#39;ye (a.s) ve ikinci b&ouml;l&uuml;m&uuml; ise diğer imamlara aittir.</p>\n\n<p>\n	Kitabın son b&ouml;l&uuml;m&uuml; (s.339&#39;dan sonuna kadar) İmam Mehdi (a.s) hakkındadır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde, İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi ve doğumu beyan edildikten sonra masum imamın varlığına akl&icirc; deliller getirmiş ve daha sonra Resulullah&#39;tan (s.a.a) ve masum imamlardan İmam Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve kıyamı hakkında şii ve sunni tarafından kabul edilen hadisler getirmiştir. Daha sonra yazar Kur&#39;an ayetlerinden ve din &ouml;nderlerinin rivayetlerinden yararlanarak Hz. Mehdi&#39;nin (a.s) &ouml;zelliklerini sayıyor ve Resulullah&#39;ın (s.a.a), İmam Mehdi&#39;nin (a.s) ahir-u zamanda zuhur edeceğine m&uuml;jdelediğini hatırlatıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- el-Fusul-ul Aşeret-i fil Gaybet:</strong> Şeyh Mufid&#39;in eseridir. Şeyh Mufid bu eserinin başlangıcında ş&ouml;yle diyor: &quot;Diğer eserlerimde imametin farz oluşu, imamın masumluğu, imamın &ouml;zellikleri, masum imamların imametlerinin delilleri, muhaliflerin iddialarına eleştiri, gaybete &ccedil;ekilmenin felsefesi ... gibi meselelere değindim. Bu eserimde ise İmam Mehdi (a.s) hakkında on soruya cevap veriyorum.&quot;</p>\n\n<p>\n	Şeyh Mufid bu eserinin değer ve &ouml;nemi hakkında ş&ouml;yle diyor: &quot;Bu eserimde b&uuml;t&uuml;n akıl sahiplerinin ihtiya&ccedil; duyduğu konulara &ccedil;ok sade bir şekilde yer verilmiştir.&quot;</p>\n\n<p>\n	Şeyh Mufid, bu kitabın i&ccedil;eriğini bilen bir kimsenin kendisinin diğer eserlerine ihtiya&ccedil; duymayacağını iddia etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- Risalet-un Saniye fil Gabet:</strong> Şeyh Mufid&#39;in eseridir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Kifayet-ul Eser:</strong> Ebil Kasım Al b. Muhammed b. Ali-el Hazzazi el-Kumm&icirc; er-Raz&icirc;&#39;nin eseridir. Şeyh Seduk&#39;un &ouml;ğrencilerinden olan bu nefis eserin yazarı hicretin d&ouml;rd&uuml;nc&uuml; y&uuml;zyılının ortalarının alimlerinden olup İran&#39;ın Kum kentinde d&uuml;nyaya g&ouml;zlerini a&ccedil;mış ve Rey şehrinde yaşamıştır.</p>\n\n<p>\n	Yazarın bu değerli eseri kendi konusunda bu şekilde yazılmış olan ilk kitaptır. Ondan sonra bir &ccedil;ok yazarlar onu &ouml;rnek almışlardır.</p>\n\n<p>\n	Yazar bir &ccedil;ok zahmete katlanarak getirmiş olduğu takdire değer yeniliğiyle Hz. Ali (a.s), Abdullah b. Abbas, Abdullah b. Mesud, İbn-i Said-i Hudri, Ebuzer-i Gıfri, Selman-i Farsi, Hz. Fatıma (s.a), &Uuml;mm-&uuml; Seleme ve Aişe gibi sahabilerin Resulullah&#39;tan duyarak naklettikleri Ehl-i Beyt imamlarının imametine delalet eden hadisleri kaydetmiştir.</p>\n\n<p>\n	Daha sonra &ouml;zel bir d&uuml;zenle Ehl-i Beyt imamlarının her birinin bir &ouml;nceki imamın sarih nassıyla tayini hakkındaki rivayetleri nakletmiş ve onları Ehl-i Beyt imamlarının (a.s) ve &ouml;zellikle İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) imameti i&ccedil;in sağlam deliller bilmiştir. Dolayısıyla h&uuml;ccetin herkese tamamlanmış olduğunu ileri s&uuml;r&uuml;yor.</p>\n\n<p>\n	Ayrıca, kitabın son b&ouml;l&uuml;m&uuml;n&uuml; İmam Mehdi ve şiilerin onikinci &ouml;nderinin imameti hakkında İmam Hasan Askeri&#39;den (a.s) nakledilen rivayetlere ayırmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>6- el-Muknia fil Gaybet:</strong> Seyyid Murtaza alem-il Huda&#39;nın eseridir. Seyyid Murtaza hk. d&ouml;rd&uuml;nc&uuml; ve beşinci y&uuml;zyılın alim ve dahilerinden olup hk. 355 yılında Bağdad şehrinde d&uuml;nyaya gelmiştir. Daha &ccedil;ocuk yaşta ilim edinmeye başlamış ve gen&ccedil; yaşlarda bir &ccedil;ok ilimde s&ouml;z sahibi olmuştur. O, Şeyh Mufid&#39;in en se&ccedil;kin &ouml;ğrencilerindendir.</p>\n\n<p>\n	Seyyid Murtaza, Şeyh Mufid dışında Harun b. Musa Telukberi, H&uuml;seyin b. Babeveyh-i Kumm&icirc;, İbn-i Nebateh, Ebu Abdullah Muhammed b. İmran-i Merzbani-i Horasan, Ahmed b. Sehl-i Dibaci Ahmed b. Said-i Kuf&icirc;... gibi b&uuml;y&uuml;k alimlerden yararlanmıştır.</p>\n\n<p>\n	Sonunda bir &ccedil;ok &ouml;ğrenciler yetiştirip, Şia ve İslam alemine değerli hizmetler verip ve kendisinden geriye bir &ccedil;ok eserler bıraktıktan sonra 81 yaşında vefat etti.</p>\n\n<p>\n	Gaybet konusundaki el-Muknia adlı kitabı onun değerli eserleri arasında yer almaktadır. Bu eseri hacmi k&uuml;&ccedil;&uuml;k olmasına rağmen en sağlam kaynaklardandır.</p>\n\n<p>\n	İmam-ı Zaman Hz. Mehdi&#39;nin (a.s) gaybeti hakkında bahsetmek şiiler i&ccedil;in &ccedil;ok zordur.</p>\n\n<p>\n	Yazar muhaliflerin iddialarını reddetikten sonra ş&ouml;yle diyor: &quot;Gaybet meselesine usul-i yapısı a&ccedil;ısından bakmak gerekir. &Ccedil;&uuml;nk&uuml; İmam-ı Zaman&#39;ın (a.s) gaybet meselesi bir takım temel ilkelerin c&uuml;ziyatıdır. Bu temel ilkeler delille kanıtlandıktan sonra gaybet hakkında bahsetmek de kolaylaşacak ve en a&ccedil;ık bahislerden biri sayılacaktır. Aksi durumda bu temel ilkeler incelenmeden &ouml;nce bu alanda konuşmanın hi&ccedil; bir temeli olmayacaktır.&quot;</p>\n\n<p>\n	Daha sonra bu alanda bahsedilmesi gereken temel ilkeleri akl&icirc; ve nakl&icirc; delillere dayanarak şu şekilde ispatlamaktadır:</p>\n\n<p>\n	İmamet ilkesi.</p>\n\n<p>\n	Masumiyet ilkesi.</p>\n\n<p>\n	İmametin gerekliliği ilkesi.</p>\n\n<p>\n	Masumiyetin gerekliliği ilkesi.</p>\n\n<p>\n	Seyyid Murtaza bu ilkeleri ispatladıktan sonra Keysaniye, Navusiyye, Vakifiyye ... gibi &ccedil;eşitli fırkaların mensupları tarafından y&ouml;neltilen ş&uuml;pheleri cevaplandırmış ve onların iddialarını &ccedil;&uuml;r&uuml;tm&uuml;şt&uuml;r. Seyyid Murtaza gaybetle ilgili bahislere akl&icirc; burhanla girmiş ve konuları beyan ederken bunun yanında da bazı ş&uuml;phelere cevap vermiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>7- el-Burhan ala Sıhhet-i Tevl-i Omr-il İmam Sahib-iz Zaman (a.s):</strong> Muhammed el-Kiracak&icirc; Trablos&icirc;&#39;nin eseridir. Yazar Şia&#39;nı ileri gelen alimlerindendir. O, edebiyat, fıkıh, hadis ve ... bilimleri edinmek i&ccedil;in İslam beldelerine bir &ccedil;ok seferler yapmış Şeyh Mufid gibi b&uuml;y&uuml;k alimlerden ilim edinmiştir.</p>\n\n<p>\n	Yafii, onun ilm&icirc; şahsiyeti hakkında ş&ouml;yle yazar: &quot;Ebul Feth-i Kera&ccedil;eki Haymi, şiilerin &ouml;nde geleni nahiv ve l&uuml;gat dalında yazıları olan, m&uuml;neccim, tabib, m&uuml;tekellim ve Seyyid Murtaza&#39;nın ashabının ileri gelenlerindendir.</p>\n\n<p>\n	O bir &ouml;m&uuml;r boyu geniş &ccedil;aplı ilmi &ccedil;alışmada bulunarak İslam &uuml;mmetini ilm&icirc; a&ccedil;ıdan faydanandırıp Şia alemini savunduktan sonra hk. 449 yılında vefat etti.</p>\n\n<p>\n	Onun fıkıh, hadis, usul-ud din, n&uuml;cum, astronomi, nesep bilimle ilgili bir &ccedil;ok eserleri vardır. Kenz-ul Fevaid onun değerli eserlerinden biridir.</p>\n\n<p>\n	Yazar, Kenz-ul Fevaid&#39;in ikinci cildinde &quot;el-Burhan ala sıhhet-i tevl-i &Ouml;mr-il İmam Sahib-iz Zeman&quot; adında bir risalesi vardır. Yazar bu eserinde muhaliflerin İmam-ı Zaman&#39;ın uzun &ouml;m&uuml;rl&uuml; oluşunu inkar etmeleri hakkında ş&ouml;yle der:</p>\n\n<p>\n	&quot;İmam-ı asr&#39;ın gaybete &ccedil;ekildiğini kabul etmeyenler İmam Mehdi&#39;nin (a.s) uzun &ouml;m&uuml;rl&uuml; oluşu konusunu halledemedikleri i&ccedil;in İmam-ı Zaman&#39;ın varlığını inkar etmiş ve o hazretin &ouml;mr&uuml;n&uuml;n uzun oluşunu Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml;n batıl oluşunun delili bilmişlerdir.&quot;</p>\n\n<p>\n	Yazar onların bu ş&uuml;phelerine cevap verirken İmam-ı Zaman&#39;ın varlığını kabul etmeyenleri bir ka&ccedil; gruba ayırıyor ve daha sonra filozoflar, m&uuml;neccimler, tabipler ve adetlerin taraftarlarını insanların &ouml;m&uuml;rlerinin uzun oluşu hakkındaki g&ouml;r&uuml;şlerine değinmiş ve sonra da herkesin kabul ettiği din&icirc; inan&ccedil;lar, ayn&icirc; ve tarih&icirc; tanıklara dayanarak soruları cevaplandırmış ve konunun ispatı i&ccedil;in Hz. Hızır gibi uzun &ouml;m&uuml;rl&uuml; olup hen&uuml;z yaşamakta olan kimseleri &ouml;rnek olarak getirmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>8- Kitab-ul Gaybe:</strong> Şeyh-ut Taife Ebi Cafer Muhammed b. Hasan-it Tusu&#39;nin eseridir. Şeyh Tusi İslam alimlerinin en ileri gelenlerindendir. O, hk. 385 yılında Tus şehrinde d&uuml;nyaya gelmiş ve orada zamanının &uuml;stadlarından ilk &ouml;ğrenimini, fıkıh, usul, hadis ilimlerini almıştır. Hk. 408 yılında Irak&#39;a hicret ederek Bağdad&#39;da yaklaşık beş yıl şiilerin ileri gelenlerinden olan Şeyh Mufid&#39;den ve bazı diğer &uuml;stadlardan yararlanmıştır.</p>\n\n<p>\n	Şeyh Tus&icirc; kapsamlı bir bilgin olup kendi zamanında yaygın olan ilimleri kavramış, İslam k&uuml;lt&uuml;r&uuml;n&uuml;n &ccedil;eşitli boyutlarında kalem sahibi olup kendisinden geriye değerli eserler bırakmıştır. Akaid alanında, &ouml;zellikle mehdilik ve İmam-ı Zaman&#39;ın gaybeti konusunda ikinci ve d&ouml;rd&uuml;nc&uuml; cildinde tafsilatlı olarak İmam Mehdi (a.s) hakkında bahsetmiş olduğu Seyyid Murtaza&#39;nın Talhis-uş Şafii kitabı dışında İmam-ı Zaman&#39;ın gaybeti hususunda &quot;el-Gaybe&quot; adında m&uuml;stakil bir kitap yazmıştır.</p>\n\n<p>\n	Bu kitap, Şeyh Tus&icirc;&#39;nin eşine az rastlanan yenilik ve kapsamlı oluşunu g&ouml;stermektedir. Şeyh Tus&icirc; bu eserde gaybet meselesinin b&uuml;t&uuml;n boyutlarına dakik ve ayrıntılı bir şekilde değinmiş, muhaliflerin eleştirilerine kitap, s&uuml;nnet ve akli delillerle cevap vermiş ve Şia&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml; dakik istidlallerle ortaya koymuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>9- E&#39;lam-ul Vera bi E&#39;lam-ul Mehdi:</strong> Emin-ul İslam, Ebi Ali Fazl b. Hasan-i Tus&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Emin-ul İslam Tebersi, hk. beşinci ve altıncı y&uuml;zyılın meşhur alim, m&uuml;&ccedil;tehid ve m&uuml;fessirlerindendir.</p>\n\n<p>\n	O, b&uuml;y&uuml;k ihtimalle 468 yılında veya 469 yılında d&uuml;nyaya gelmiş ve gen&ccedil;liğini İran&#39;ın Meşhed şehrinde ilim edinmekle ge&ccedil;irmiş ve arap edebiyatı, hadis, fıkıh, usul, tefsir ve... gibi yaygın ilim dallarında geniş bilgiler elde etmiş, bu bilimlerde g&ouml;r&uuml;ş sahibi olmuştur. O, daha sonra Hk. 523 yılında İran&#39;ın Sebzivar şehrine gitmiş ve hayatının sonuna kadar yaşamış ve İslam k&uuml;lt&uuml;r&uuml;n&uuml; yaymıştır.</p>\n\n<p>\n	Merhum Tebersi, yıllarca tahkik, telif, tedris, &ouml;ğrenci yetiştirme ve... gibi &ccedil;alışmalardan sonra hk. 548 yılında Sebzivar şehrinde vefat etmiştir.</p>\n\n<p>\n	Tebersi, kendisinden geriye bir&ccedil;ok eserler bırakmıştır. &quot;E&#39;lam-ul Vera bi E&#39;lam-il Mehdi&quot; adlı kitabı onun değerli eserlerinden biridir. O, bu eserinde geniş ve derin bir araştırmayla Ehl-i Beyt imamlarının (a.s) hayatlarının &ccedil;eşitli boyutlarını ortaya koymuş ve konuları beyan ederken akl&icirc; ve nakl&icirc; istidlal metodunundan &ccedil;ok dakik ve alimane bir şekilde yararlanmış, getirmiş olduğu kendine has yenilikle meseleleri ispatlamıştır.</p>\n\n<p>\n	Yazar, bu kitabı d&ouml;rt temel b&ouml;l&uuml;mde ele almış ve d&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; Ehl-i Beyt imamlarının (a.s), &ouml;zellikle Hz. Mehdi&#39;nin (a.s) imametine has kılmıştır. Yazar, Hz. Mehdi (a.s) hakkında &ouml;zellikle şu konuları &ouml;nemle vurgulamaktadır:</p>\n\n<p>\n	İmam Mehdi&#39;nin (a.s) ismi, k&uuml;nyesi, doğumu, değerli annesi, k&uuml;&ccedil;&uuml;k yaşta o hazreti g&ouml;renler, akl&icirc; delillerle İmam-ı Zaman&#39;ın imanetinin isbatı, gaybetin niteliği, gaybetin delilleri, Hz. Mehdi&#39;nin (a.s) bazı tevkiileri, o hazreti g&ouml;rmeye muvaffak olanların isimleri, Hz. Mehdi&#39;nin (a.s) kıyamının belirtileri, zuhur g&uuml;nleri, h&uuml;kumet şekli, o hazretin &ouml;zellikleri ve...</p>\n\n<p>\n	Yazar, eserinin sonunda da eleştirileri cevaplıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>10- Keşf-ul Gumme fi Marifet-il Eimme:</strong> Ebul Hasan Ali b. İsa b. Ebi-l Feth-i İrbili&#39;nin eseridir. İrbili, hk. yedinci y&uuml;zyılın şii edebiyat&ccedil;ılarındandır. O, Irak&#39;ın kuzeyindeki İrbil şehrinde d&uuml;nyaya gelmiş ve Moğolların saldırısında oradan Musul&#39;a g&ouml;&ccedil; etmiş, bir m&uuml;ddet sonra tekrar İrbil&#39;e d&ouml;nm&uuml;şt&uuml;r. Onun hayatını kaleme alan kaynaklardan anlaşıldığı &uuml;zere o İbn-i Selaya d&ouml;neminde kompozisyon divanının sorumluluğunu &uuml;stenmiştir. Hk. 660 yılında Bağdad&#39;a giderek Alauddin tarafından Bağdad&#39;ın kompozisyon divanının sorumluluğunu kabul etmiş ve hk. 693 yılında orada vefat etmiştir.</p>\n\n<p>\n	O, başta Keş-ul Gumme fi Marifet-il Eimme olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır. O, bu değerli eserinde Şia ve Ehl-i S&uuml;nnet&#39;in muteber kaynaklarından Resulullah&#39;ın (s.a.a), Hz. Zehra&#39;nın (s.a) ve Ehl-i Beyt imamlarının (a.s) hayatı, fazilet ve menakıbleri, mucize ve kerametleri hakkındaki rivayetleri bir araya toplamıştır.</p>\n\n<p>\n	Yazar kitabının son b&ouml;l&uuml;m&uuml;n&uuml;n &uuml;&ccedil;&uuml;nc&uuml; kısmını Hz. Mehdi&#39;ye (a.s) ayırmış ve şu konuları a&ccedil;ıklamıştır:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum yeri ve tarihi, soy silsilesi, babası, ammesi, ismi, k&uuml;nyesi ve lakabı.</p>\n\n<p>\n	Ayrıca Ebu Davud Tirmizi yoluyla Ebu Said-i Hudri ve diğerleri aracılığıyla sahih olarak Hz. Mehdi (a.s) hakkında Resulullah&#39;tan (s.a.a) nakledilen hadisleri bir araya toplamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>11- el-Muheccet-u fi ma Nezele fil Kaim-il H&uuml;ccet (a.s):</strong> Seyyid Haşim Behrani&#39;nin eseridir. Behran&icirc; fakih, m&uuml;fessri, muhaddis ve rical ilminde g&ouml;r&uuml;ş sahibi bir alimdi.</p>\n\n<p>\n	Şeyh Yusuf Behran&icirc; onun şahsiyati hakkında ş&ouml;yle yazar:</p>\n\n<p>\n	&quot;...Seyyid Behrani faziletli, muhaddis, etraflı ve hadis dalında araştırmacı bir bilgindi. Bu alanda Allame Meclisi (r.a) dışında hi&ccedil; kimse ondan &ouml;nce ge&ccedil;miş değildir. Kaleme almış olduğu bir &ccedil;ok eseri onun bilin&ccedil; ve araştırmasını g&ouml;stermektedir.&quot;</p>\n\n<p>\n	Behrani başta &quot;el-Muheccet fima Nezele fil K&acirc;im-il H&uuml;ccet&quot; olmak &uuml;zere kendisinden bir &ccedil;ok eserler geriye bırakmıştır.</p>\n\n<p>\n	Bu eserin bahis konusu rivayetlerde Hz. Mehdi&#39;ye (a.s) tefsir edilen ayetlerdir. Bu ayetlerin sayısı 120 ulaşmakta olup Bakara suresinden başlayarak Asır suresinde son bulmaktadır. Kitabın konuları Kur&#39;an-ı Kerim&#39;in surelerinin sırasına g&ouml;re d&uuml;zenlenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- A&#39;yan-uş Şia:</strong> Muhsin Emin&#39;in eseridir. Seyyid Muhsin Emin Amil&icirc; hk. 1283 yılında Cebe-i Amil&#39;in Şakra kasabasında d&uuml;nyaya gelmiş ilk eğitimini orada bitirmiş ve y&uuml;ksek eğitim almak i&ccedil;in Irak&#39;a hicret ederek Necef-ul Eşref&#39;te ikamet etmiştir. Orada Necef ilmiye havasının ileri gelenlerinden yararlanarak y&uuml;ce i&ccedil;tihad makamına erişmiştir. Daha sonra Dimeşk&#39;e giderek orada ikamet etmiş ve şiilerin taklit mercii g&ouml;revini &uuml;stenmiştir.</p>\n\n<p>\n	O, geriye bir &ccedil;ok değerli eser bırakmıştır. A&#39;yan-uş Şia kitabı onun &ouml;nemli eserlerindendir.</p>\n\n<p>\n	Muhsin Emin, ger&ccedil;ekte din &ouml;nderlerinin, ilim, edebiyat ve k&uuml;lt&uuml;r ricalletinin Dairet-ul Maarifi olan bu b&uuml;y&uuml;k eserinde Hz. Mehdi (a.s) hakkında geniş&ccedil;e bahsetmiş kitabının 150 sayfasından fazlasını o hazrete ayırmıştır.</p>\n\n<p>\n	Muhsin Emin konuları anlatırken daha fazla bilginlerin g&ouml;r&uuml;şlerini nakletme metodundan yararlanmıştır. Her konuda asıl konuya girmeden &ouml;nce bir &ouml;ns&ouml;z yazış, daha sonra asıl konuları beyan etmiştir. O, bu kitabında Hz. Mehdi (a.s) hakkında şu konuları işlemiştir:</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.s) doğum tarihi, kişilisel &ouml;zellikleri, gaybete &ccedil;ekilişi, sefirleri, imameti, o hazretin halk arasında oluşu ama g&ouml;zlere g&ouml;r&uuml;nmemesi, o hazretin zuhuru hakkında Ehl-i S&uuml;nnet&#39;ten nakledilen hadisler, şiilerin imamet, gaybet vs. gibi isbatında yararlandıkları bazı konular...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>12- el-Mehdi: </strong>Seyydi Sadruddin Sadr&#39;ın eseridir. Seyydi Sadruddin Sadr Şia&#39;nın ileri gelenlerinden olup hk. 1299 yılında Irak&#39;ın Kazimeyn şehrinde d&uuml;nyaya gelmiş, babasının elinde terbiye edilmiş, ilk eğitimini Irak&#39;ın Samırra ve Kerbela şahrinde Şeyh Hasan Kerbelai, Ziyauddin Iraki gibi b&uuml;y&uuml;k almlerden almıştır.</p>\n\n<p>\n	Seyydi Sadruddin&#39;in başta &quot;el-Mehdi&quot; kitabı olmak &uuml;zere bir &ccedil;ok eseri vardır.</p>\n\n<p>\n	Bu kitabın sekiz b&ouml;l&uuml;mden oluşan konuları şunlardan ibarettir:</p>\n\n<p>\n	1. B&ouml;l&uuml;m: Kur&#39;an-ı Kerim&#39;de, Resulullah&#39;ın (s.a.a) s&uuml;nnetinde, Hz. Ali&#39;nin (a.s) buyruklarında ve din b&uuml;y&uuml;klerinin s&ouml;zlerinde nazım, nesir şeklinde Hz. Mehdi&#39;nin (a.s) zuhurunu hakkında verilen m&uuml;jdeler.</p>\n\n<p>\n	2. B&ouml;l&uuml;m: Beklenilen Mehdi (a.s) arap olup, Resulullah&#39;ın (s.a.a.) &uuml;mmetinden, onun Ehli Beyt&#39;inden olacaktır. Bununla alanda bir&ccedil;ok delil vardır.</p>\n\n<p>\n	3. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zahiri ve batini &ouml;zellikleri, faziletleri, bilgisi, h&uuml;k&uuml;mleri, biatı, h&uuml;kumeti, ıslahatı ve...</p>\n\n<p>\n	4. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) Allah Teala katında makam ve mevkisi...</p>\n\n<p>\n	5. B&ouml;l&uuml;m: Doğumu, ismi, lakabı, k&uuml;nyesi, babası ve annesinin ismi, &ouml;mr&uuml;n&uuml;n uzun oluşu ve...</p>\n\n<p>\n	6. B&ouml;l&uuml;m: Gaybetin niteliği, gaybete &ccedil;ekildiği yer, gaybete &ccedil;ekilmesinin nedeni, gaybet d&ouml;neminde insanların o hazretten nasıl yararlanacağı...</p>\n\n<p>\n	7. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) zuhurunun g&ouml;ky&uuml;z&uuml; ve yery&uuml;z&uuml;ndek belirtileri, d&uuml;nyanın gelen durumu, S&uuml;fyan&icirc;&#39;nin hurucu ...</p>\n\n<p>\n	8. B&ouml;l&uuml;m: Hz. Mehdi&#39;nin (a.s) kıyamını beklemenin fazileti, zuhur zamanını belirtmenin nehyedilmiş olması, zuhur edeceği yer, bi&#39;at, o hazretin ashabının sayısı...</p>\n\n<p>\n	Kitabın sonunda da yazarın kendilerinden naklettiği kitapların fihristi kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>13- es-Sahifet-ul Hadiye vet-Tuhfet-ul Mehdiyye:</strong> H. 1345&#39;de vefat eden İbrahim b. Muhsin Kaşani&#39;nin eseridir. Hk. 1318 yılında Tahran&#39;da taş basımı us&ucirc;l&uuml;yle basılmış olup 262 sayfa cep boyu.</p>\n\n<p>\n	Bu kitap İmam Mehdi&#39;nin (a.s) tevkiileri, o hazretten nakledilen dua ve ziyaretleri kapsamına almaktadır. Haşiyesinde yazarın Muntahab-ul Hutum adlı eseriyle basılmıştır.</p>\n\n<p>\n	Kum Ofset basımında konuların fihristi eklenmiş, Beyrut basımında ise haşiyedeki Muntahab-ul Hutum kitabı kaldırılarak kitabın baş kısmına Seyyid Muhammed H&uuml;seyin&#39;in &ouml;ns&ouml;z&uuml; eklenmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>14- Zahiret-ul Gaybet ve Devas Sefaret:</strong> Muhsin &Acirc;l-i Usfur&#39;un eseridir. Birinci basımı h. 1412 yılında Bahreyn&#39;de yapılmış, Kum kentindeki İsmailiyan basım evi ise 544 sayfa b&uuml;y&uuml;k boy olarak basmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, sefirleri, ricatı, sapık fırkalar, mehdilik iddiasında bulunanlar, hatemiyet, mucizeler, mucizeyle sihir ve cadının farkını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>15- el-Abgariyy-il Hisan fi Ehval-i Mevlana Sahib-iz Zaman (1. cilt):</strong> H.1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. Tarihsiz olarak 443 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu kitap Ehl-i Beyt&#39;in fazliletlerinin sırrı hakkında yazılmış olan &quot;Envar-ul Mevahib&quot; kitabının beşinci b&ouml;l&uuml;m&uuml;d&uuml;r. Bu kitab ş&uuml; &uuml;&ccedil; b&ouml;l&uuml;mden oluşmuştur:</p>\n\n<p>\n	1- er-Refref-ul Ehzar: Kur&#39;an, hadisler ve ilahi kitaplarda Hz. Mehdi&#39;nin (a.s) m&uuml;jdelenmesiyle ilgilidir.</p>\n\n<p>\n	2- el-Misk-ul Ezfer: Hz. Mehdi&#39;nin (a.s) doğumu ve mucizeleri hakkındadır .</p>\n\n<p>\n	3- es-Subh-ul Esfer: Hz. Mehdi&#39;nin (a.s) mehdiliğinin isbatında, o hazretin uzun &ouml;m&uuml;rl&uuml; oluşu ve konuyla ilgili diğer meseleler hakkındadır.</p>\n\n<p>\n	Nevaib-ud Duhur kitabının yazarı Mircihani bu kitaba bir takriz yazarak onu &ccedil;ok &ouml;vm&uuml;ş, ge&ccedil;mişte b&ouml;yle bir kitabın yazılmadığını, gelecekte de b&ouml;yle gir şeyin ger&ccedil;ekleşmeyeceğini s&ouml;ylemiştir.</p>\n\n<p>\n	Bu kitabın ilk basımı h. 1363&#39;ten 1365&#39;e kadarki yıllarda yapılmış ve sonraki baskılar ise onun &uuml;zerinden ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>16- el-İbkariyy-ul Hisan fi Ehval-i Mevlana Sahib-iz Zaman (2. cilt):</strong> H. 1366&#39;da vefat eden Şeyh Ali Ekber Nehavendi&#39;nin eseridir. 428 sayfada Tahran&#39;da basılmıştır.</p>\n\n<p>\n	Bu cilt iki b&ouml;l&uuml;mden oluşmaktadır:</p>\n\n<p>\n	1- el-Yekavit-il Ahmar, fimen real h&uuml;ccet-el muntazar: Bir yolla Hz. Mehdi&#39;yi (a.s) g&ouml;rmeye muvaffak olan binin &uuml;zerindeki kişinin başından ge&ccedil;enleri i&ccedil;ermektedir.</p>\n\n<p>\n	2- en-Necm-ul Ezher, fi Alaim-i Zuhur-il H&uuml;ccet-il Muntazar: Geniş bir şekilde zuhur belirtilerinden bahsetmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>17- Avalim-ul Ulum-i vel Mearif-i vel Ehval (15. cilt):</strong> 12. y&uuml;zyılda yaşamış olan Şeyh Abdullah Behrani&#39;nin eseridir. Birinci baskısı Kum kentinde h. 1408&#39;de Medreset-ul İmam Mehdi tarafından 400 sayfa b&uuml;y&uuml;k boy olarak yapılmıştır.</p>\n\n<p>\n	Yazar Allame Meclisi&#39;nin &ouml;ğrencilerinden olup Bıhar-ul Envar&#39;ı farklı bir şekilde b&ouml;l&uuml;mlere ayırmış ve d&uuml;zenlemiştir.</p>\n\n<p>\n	Bu kitabın onbeşinci cildin &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; oniki imam ve onların sonuncusunun yine onların K&acirc;im&#39;i olduğu hakkında kaydedilen nasları kapsamına almaktadır.</p>\n\n<p>\n	Bu cilt &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının birinci cildi sayılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>18- Evalim-ul Ulum-i vel Mearif (26. cilt):</strong> 12. y&uuml;zyıllarda yaşamış olan Şeyh Abdullah Behraninin eseridir. Evalim kitabı tedrici olarak basılmaktadır. Hz. Mehdi (a.s) ile ilgili olan 26. cildi şmdi baskıdadır. Bu kitabın bir n&uuml;shası 354 sayılı ve 118 yaprakta Ayetullah Maraşi&#39;nin k&uuml;t&uuml;phanesinde mevcuttur. Bu cilt h. 1150 yılında yazılmıştır.</p>\n\n<p>\n	Kitabın bu cildi &quot;Mevsuat-ul İmam-il Mehdi&quot; kitabının ikinci cildidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>19- el-Gaybet:</strong> İbn-i Ebi Zeyneb diye meşhur olan Ebu Abdullah Muhammed b. İbrahim b. Cafer-i Nu&#39;man&icirc;&#39;nin eseridir.</p>\n\n<p>\n	Gaybet-i Numan&icirc; 1000 yıl &ouml;nce Hz. Mehdi (a.s) hakkında yazılmış olup asırlar boyu b&uuml;t&uuml;n ileri gelenlerin ilgisini &ccedil;eken en sağlam tarih&icirc; kitaptır.</p>\n\n<p>\n	Nu&#39;man&icirc; bu kitapta g&uuml;venilir ravilerden, g&uuml;&ccedil;l&uuml; senetlerle 500 muteber hadis toplamış ve h. 342 yılında onun telifine başlamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>20- el-Gaybe:</strong> H. 413 yılında vefat eden Şeyh Mufid, Muhammed b. Muhammed b. Nu&#39;man&#39;ın eseridir.</p>\n\n<p>\n	Hz. Mehdi&#39;nin gaybeti hakkında Şeyh Mufid&#39;den bir &ccedil;ok risaleler geriye kalmıştır. Onun bu eserleri abşlıca şunlardan ibarettir:</p>\n\n<p>\n	1- el-Cevabat fi Huruc-il Mehdi (a.s).</p>\n\n<p>\n	2- Cevabat-u Meyafarikin fil Gaybet.</p>\n\n<p>\n	3- Hz. Mehdi&#39;nin (a.s) gaybeti hakkında on eleştiri ve cevapları.</p>\n\n<p>\n	4- er-Risalet-ul Ula fil Gaybet.</p>\n\n<p>\n	5- er-Risalet-us Saniye..es-Salise... er-Rabie.</p>\n\n<p>\n	6- Risalet-ul fil Gaybet.</p>\n\n<p>\n	7- el-Fusul-ul Aşere fil Gaybet.</p>\n\n<p>\n	8- Muhtasarun fil Gaybet.</p>\n\n<p>\n	9- en-Nakz-u alat-Talha fil Gaybet.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>21- el-Muhaccet-u fima Nezele fil K&acirc;im-il H&uuml;ccet:</strong> H. 1107&#39;de vefat eden Seyyid Haşim Behrani&#39;nin eseridir. H. 1403 yılında M&uuml;esseset-ul Vefa tarafından b&uuml;y&uuml;k boyda Beyrut&#39;ta basılmıştır. Yazar bu kitapta hadislerde Hz. Mehdi&#39;nin (a.s) zuhur ve kıyamına tefsir edilen Kur&#39;an-ı Kerim&#39;in 120 ayeti, Bakara suresinden Nas suresine kadar ayet sıralarına g&ouml;re getirmiş ve kitabı inceleyen Seyyid Muhammed Munir Milani kitabın sonuna izah olarak 12 ayet eklemiştir.</p>\n\n<p>\n	Bu kitabın fars&ccedil;a terc&uuml;mesinin ismi &quot;Sima-i Hazret-i Mehdi Der Kur&#39;an&quot;dır.</p>\n\n<p>\n	Yazarın Hz. Mehdi (a.s) hakkında &quot;Tabsiret-ul Ula&quot; ve &quot;Mevlud-ul K&acirc;im&quot; isimlerinde iki kitabı daha vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>22- el-Muhtar min Kelimat-il İmam-il Mehdi (1. cilt):</strong> G&uuml;n&uuml;m&uuml;z alimlerinden Şeyh Muhammed Garevi&#39;nin eseridir. Birinci basımı h. 1414 yılında Kum&#39;da 660 b&uuml;y&uuml;k boy sayfada yapılmıştır.</p>\n\n<p>\n	&nbsp;Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 194&#39;&uuml;n&uuml; şerhiyle bilikte kapsamına almaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>23- el-Muhtar min Kelimat-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1414&#39;de Kum kentinde 631 sayfada yapılmıştır. Bu kitap alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) değerli buyruklarından 190&#39;ını ve şerhini i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>24- el-Muhtar min Kelimat-il İmam-il Mehdi (3. cilt): </strong>Birinci baskısı h. 1414&#39;de Kum kentinde yapılmış olup 672 sayfadır. Bu kitap Alfebetik sıraya g&ouml;re Hz. Mehdi&#39;nin (a.s) 144 buyruğunu ve şerhini i&ccedil;ermektedir. Yazar bu kitapta Hz. Mehdi&#39;nin (a.s) buyruklarından 500&#39;&uuml;n&uuml; se&ccedil;miş alfebetik sıraya g&ouml;re &uuml;&ccedil; ciltte şerh ve a&ccedil;ıklamasıyla birlikte sunmuştur. &Uuml;&ccedil;&uuml;nc&uuml; ciltte şahsiyetler, mekanlar, kabileler, ayetler, hadisler, konular fihristi vs. &ccedil;ıkarmıştır. Bu kitapta Hz. Mehdi&#39;nin (a.s) toplam 58 tevkii 18 mektubu ve par&ccedil;alara ayrılmış 500 buyruğu i&ccedil;erisinde alfebetik sıraya g&ouml;re sıralanmış 43 vecizesi mevcuttur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; cildin sonunda yazarın değerli eserlerinden 34&#39;&uuml; kaydedilmiştir.</p>\n\n<p>\n	Yazar Kum ilmiye havzasında ikamet etmektedir ve ilim, takva ve &ccedil;aba a&ccedil;ısından g&uuml;n&uuml;m&uuml;z&uuml;n dahilerinden biri sayılmaktadır.</p>\n\n<p>\n	O, h. 1345 yılında Necef-ul Eşref&#39;te d&uuml;nyaya gelmiş ve Şeyh Sedra Badkubei, Mirza Ahmed Ehri, Şeyh M&uuml;&ccedil;teba Lenkerani, Şehy H&uuml;seyin Hill&icirc;, Seyyid Abdulhadi Şirazi, Seyyid Muhsin Hekim, Seyyid Ebulkasım Ho&icirc;, Seyyid Ali Behişt&icirc; gibi b&uuml;y&uuml;k alimlerden yararlanmış ve y&uuml;ce ilim derecelerine ulaşmıştır. O, h. 1396 yılından itibaren Kum kentine yerleşmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>25- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (1. cilt):</strong> Yazarlardan bir grubu telif etmiştir. Birinci baskısı h. 1411 yılında Kum&#39;daki Maarif-u İslam&icirc; m&uuml;essesesi tarafından 594 sayfada basılmıştır. Bu kitabın birinci cildi Resulullah (s.a.a) tarafından Hz. Mehdi (a.s) hakkında nakledilen hadislere aittir. Kitabın bu cildinde şii ve s&uuml;nni kaynaklarından Hz. İmam Mehdi (a.s), zuhurunun belirtileri, adil h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın inişi, Hz. Mehdi&#39;nin (a.s) ashabı ve ilgili diğer mesemeler hakkında toplam381 hadis vardır.</p>\n\n<p>\n	Bu kitap Hacı Şeyh Ali Kurani&#39;nin denetimi altında yazarlardan bir grubu tafarından hazırlanmış ve derlenmesinde zahmeti ge&ccedil;en d&ouml;rt kişinin ismi birinci cildin &ouml;ns&ouml;z&uuml;nde kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>26- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (2. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 539 sayfada yapılmıştır. Bu kitabın ikinci cildi de Resulullah&#39;tan (s.a.a) ankledilen hadislere ayrılmıştır. Kitabın bu cildinde s&uuml;nni ve şii kaynaklarından Deccal, Dabbet-ul arz, eşrat-u Saet, İmam Mehdi&#39;yi (a.s) tanımanın gerekliliği ve ilgili diğer konularda 179 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>27- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (3. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 514 sayfada yapılmıştır. Bu kitabın &uuml;&ccedil;&uuml;nc&uuml; cildi Hz. Ali&#39;den (a.s) İmam Sadık&#39;a (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakletilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) doğumu, gaybete &ccedil;ekilişi, zuhuru, zuhurunun belirtileri, ahir-uz zaman fitneleri, S&uuml;fyan&icirc;&#39;nin &ccedil;ıkışı, Hz. İsa&#39;nın (a.s) inişi, zuhur d&ouml;nemi ve ri&#39;cat d&ouml;nemi hakkında s&uuml;nni ve şii kaynaklarından 516 hadis toplanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>28- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (4. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 513 sayfada yapılmıştır. Kitabın d&ouml;rd&uuml;nc&uuml; cildi de İmam Sadık&#39;tan (a.s) Hz. Mehdi&#39;ye (a.s) kadar sırasıyla Ehl-i Beyt imamlarından nakledilen hadislere ihtisas edilmiştir. Bu kitapta Hz. Mehdi&#39;nin (a.s) hayatı, ric&#39;atı, hak h&uuml;kumeti, S&uuml;fyani&#39;nin &ccedil;ıkışı, zuhur belirtileri, Hasan&icirc;&#39;nin &ccedil;ıkışı, zuhuru bekleyiz, dualar, ziyaretler ve o hazretin tevkiileri hakkında şii ve s&uuml;nni kaynaklarından nakledilen 358 hadisi i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>29- Mu&#39;cem-u Ehadis-il İmam-il Mehdi (5. cilt):</strong> Birinci baskısı h. 1411 yılında Maarif-u İslam&icirc; m&uuml;essesesi tarafından 552 sayfada yapılmıştır. Bu kitabın beşinci cildi Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi ve zuhuruna tefsir edilen Kur&#39;an-ı Kerim&#39;in ayetlerini i&ccedil;ermektedir.</p>\n\n<p>\n	Bu ciltte 500 hadis ve 265 hadise dayanılarak Hz. Mehdi&#39;nin (a.s) gaybete &ccedil;ekilişi, zuhuru, h&uuml;kumeti, hayatı ve o hazretle ilgili diğer meseleler tefsir edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>30- el-Muknia fil Gaybet:</strong> H. 436 yılında vefat eden Seyyid Murtaza Alem-ul Huda&#39;nın eseridir. H. 1416 yılında Kum &Acirc;l-u Beyt tarafından 95 sayfada basılmıştır.</p>\n\n<p>\n	Bu kitap batılı bir bakanın d&uuml;zenlemiş olduğu toplantıda bazı muhaliflerin yazardan sormuş olduğu soruların cevabını i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>31- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (1. cilt): </strong>H. 1348 yılında vefat etmiş olan Seyyid Muhammed Taki Musevi-i İsfehani&#39;nin eseridir. Bu kitabın ikinci baskısı h. 1398&#39;de Kum İlmiyye m&uuml;essesesinde 524 sayfada yapılmıştır.</p>\n\n<p>\n	Kitabın bu cildinde alfebetik sıraya g&ouml;re Hz. Mehdi&#39;yi (a.s) tanımanın gerekliliği, o hazretin şiilerin &uuml;zerindeki hakları, o hazretin zuhurunun yakınlaşması i&ccedil;in duanın hedefi beyan edilmiştir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1369&#39;da 587 sayfada yapılmıştır. Bu ciltte 1041 hadis i&ccedil;ermektedir. Yazar h. 1301&#39;in Cemadiululasının beşinde İsfahan şehrinde d&uuml;nyaya gelmiş h.1348&#39;in 25 Ramazan&#39;ında vefat etmiştir. Mezarı şimdi Tah-ul Fulad&#39;dadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>32- Mikyal-ul Mekarim, fi Fevaid-id Duai li K&acirc;im (2. cilt):</strong> Seyyid Muhammed Taki Musevi İsfehani&#39;nin eseridir. İkinci baskısı Kum İlmiyye m&uuml;essesinde yapılmıştır. Bu kitabın başında Seyyid Muhammed Ali Revzati&#39;nin kaleme almış olduğu yazarın hayatını i&ccedil;eren &quot;Asar-ut Takva&quot; risalesi yer almıştır. Yine Şeyh L&uuml;tfullah Saf&icirc;&#39;nin &quot;Men li Hazihil Alel&quot; risalesine de yer verilmiştir. Hz. Mehdi (a.s) zuhuru i&ccedil;in uygun olan dua yer ve zamanları, o hazret hakkında Ehl-i Beyt imamlarından (a.s) bize ulaşan dualar, o hazretin zuhurunu bekleyişin anlamı, zuhurunu beklemenin sevabı, o hazrete bi&#39;at ve ona yaklaşmanın diğer yollarını da i&ccedil;ermektedir. Bu ciltte 718 hadis kaydedilmiştir. Bu kitabın &ouml;zeti &quot;Kenz-ul Genaim&quot; isminde basılmıştır.</p>\n\n<p>\n	Yazarın ilgili diğer eserleri şunlardır: Vezayif-ul Enam, Nur-ul Ebsar, Kenz-ul Genaim. (Her &uuml;&ccedil;&uuml; Fars&ccedil;adır.)</p>\n\n<p>\n	Vazife-i Enam arap&ccedil;aya &ccedil;evrilmiş, Mikyal kitabı da fars&ccedil;aya terc&uuml;me edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>33- el-Melahim vel Fiten fi Zuhur-il Gaib-il Muntazar:</strong> Seyyid İbn-i Tavus&#39;un eseridir (&ouml;: h.664). Bu kitabı Seyyid İbn-i Tavus hicri 660 yılında &uuml;&ccedil; &quot;el-Melahim&quot; kitabından se&ccedil;miş diğer kitaplardan bazı konuları ona eklemiştir. O &uuml;&ccedil; kitap şunlardan ibarettir:</p>\n\n<p>\n	1- el-Fiten, Naim b. Hemmad Haza&icirc;&#39;nin eseridir (&ouml;: h. 228).</p>\n\n<p>\n	2- el-Fiten, Ebu Salih Selili&#39;nin eseridir (&ouml;: h.307).</p>\n\n<p>\n	3- el-Fiten, Zekeriyya b. Yahya-il Bezzaz (h. 391&#39;de yazılmıştır).</p>\n\n<p>\n	Bu kitabın el yazması, g&uuml;n&uuml;m&uuml;ze kadar yazarın kendi el yazısıyla mevcuttu ve Muhaddis Cezairi ve Sahib-ur Riyaz&#39;ın eline ge&ccedil;miştir. Son zamanlara kadar da Şusterde&#39;deydi ve Kamus-ur Rical&#39;in yazarı yazarın elyazısından bir n&uuml;sha &ccedil;ıkararak el-Zaria kitabının yazarına g&ouml;ndermiştir. Necef-ul Eşref şehrinde de bu n&uuml;sha &uuml;zerinden basılmıştır. Daha sonra İran&#39;da ofset edilmiştir. (el-Zerie, 4/190, 16/114)</p>\n\n<p>\n	Yazar kitabın 155. sayfasında a&ccedil;ıkladığı gibi bu kitabın ismini &quot;et-Teşrif-u bil Minen fit Tarif-il Fiten&quot; bırakmış daha sonra bu kitap &quot;el-Fiten vel Melahim&quot; diye meşhur olmuş ve &quot;el-Melahim vel Fiten&quot; isminde basılmıştır.</p>\n\n<p>\n	Bu kitap son zamanlarda asıl ismi olan &quot;et-Teşrif-u bil Minen&quot; ismiyle basılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>34- Muntahab-ul Eser fil İmam-is Sani Aşer:</strong> L&uuml;tfullah Safi G&uuml;lpaygani&#39;nin eseridir. Birinci baskısı h. 1373&#39;de 545 sayfada Tahran&#39;da yapılmıştır. Bu kitap 10 fasılda ve toplam 100 b&ouml;l&uuml;mde d&uuml;zenlenmiş ve Hz. Mehdi (a.s) hakkında muteber kaynaklarda nakledilen hadislerden se&ccedil;meler getirilmiştir.</p>\n\n<p>\n	Yazar h.1337&#39;nin 19 Cemadilulasında d&uuml;nyaya gelmiş, y&uuml;ksek tahsilini babasından almış, h. 1360&#39;da Kum kentine gelerek Ayetullah Burucerdi ve o d&ouml;nemin diğer taklit mercilerinden yararlanmıştır. H. 1360&#39;da Irak&#39;ın Necef-ul Eşerf şehrine giderek oranın &ouml;nde gelen alimlerinden istifade etmiş ve sonra da Kum ilmiye havzasına geri d&ouml;nm&uuml;şt&uuml;r. Şimdiye kadar şiiliği ve &ouml;zellikle Hz. Mehdi&#39;yi (a.s) savunan 50 &uuml;zerinde eseri basılmış veya baskıya hazırlanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>35- Muntahab-ul Envar-il Muzie:</strong> Alimuddin Ali b. Abdulhamid-i Nessabe&#39;nin eseridir (sekizinci y&uuml;zyılın ilk yarısı).</p>\n\n<p>\n	Behauddin Ali b. Gıyasuddin Abdulkerim b. Abdulhamid-i Neyli&#39;nin (&ouml;: h.790) se&ccedil;mesidir.</p>\n\n<p>\n	Bu kitabın birinci baskısı h. 1401&#39;de Kum 221 sayfada kentinde yapılmıştır. Bukitap kendi aslı gibi akl&icirc; delillerle, Kur&#39;an ayetleriyle, şii ve s&uuml;nni hadisleriyle Hz. Mehdi&#39;nin (a.s) varlığının isbatı, doğumu, &ouml;mr&uuml;n&uuml;n uzun oluşu, gaybete &ccedil;ekilişinin nedeni, sefirleri, tevkiileri, o hazretle g&ouml;r&uuml;şenler zuhur belirlileri, zuhurdan sonra vuku bulacak olaları i&ccedil;eren 12 fasıldan oluşmaktadır.</p>\n\n<p>\n	Yazar, bu kitabında ev sahibi H&uuml;seyin Mudellil&#39;in felec olduğunu, h. 720&#39;de Hz. Mehdi&#39;yi g&ouml;rd&uuml;ğ&uuml;n&uuml;, hazretin onun elini tutarak ayağa kaldırdığını ve o hazretin kerametiyle o anda şifa bulduğunu kaydeder (ez-Zeria, 16/77).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>36- Mehdi-i Mevud:</strong> Mevla Muhammed B&acirc;kır Meclisi&#39;nin (&ouml;: h. 1110) eseridir. Ali Devani bu kitabı fars&ccedil;aya terc&uuml;me etmiştir. Bu kitabın 18. baskısı Tahran Dar-ul Kutub yayınevinde basılmıştır. Bu kitabın birinci baskısından yaklaşık otuz yıl ge&ccedil;mektedir. Onlarca defa baskıya verilmiştir.</p>\n\n<p>\n	Bu kitap daha &ouml;nce yaklaşık &uuml;&ccedil; defa ayrı ayrı fars&ccedil;aya &ccedil;evrilmiştir. Bu terc&uuml;meler i&ccedil;inde Ali Devani&#39;nin &ccedil;evrisi akıcılığı ve yazım kurallarına dikkat etmesi a&ccedil;ısından daha iyidir.</p>\n\n<p>\n	H. 1380&#39;de ger&ccedil;ekleşen bu terc&uuml;me 180 sayfada Allame Meclisi&#39;nin hayatını, Bihar-ul Envar&#39;ın telif tarih&ccedil;esi, İslam a&ccedil;ısından tasavvuf, Hz. Mehdi&#39;nin uzun &ouml;m&uuml;rl&uuml; oluşu, Mehdilik iddiasında bulunanlar ve ilgili diğer meseleleri kapsamına alan bir &ouml;ns&ouml;z&uuml; i&ccedil;ermektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>37- el-mehdi-ul Mevud-ul Muntazar, İnde Ulema-i Ehl-is S&uuml;nnet-i vel İmamiyye (1. cilt):</strong> Necmuddin Cafer b. Muhammed-i Tahrani-i Askeri&#39;nin eseridir (&ouml;: h.1397). Birinci baskısı 368 sayfada h. 1397&#39;de Beyrut, Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Yazar bu kitabı 34 b&ouml;l&uuml;mde telif etmiş, daha sonra yeniden g&ouml;zden ge&ccedil;irerek bir &ouml;ns&ouml;z, 30 b&ouml;l&uuml;m ve bir sonu&ccedil;ta d&uuml;zelnemiştir. Birinci ciltte 21 b&ouml;l&uuml;mde 572 hadisle vaadı verilen Mehdi&#39;nin Resulullah&#39;ın (s.a.a), Hz. Ali&#39;nin (a.s) ve Hz. Zehra&#39;nın (s.a) soyundan, İmam H&uuml;seyin ve... evlatlarından ve İmam Hasan Askeri&#39;nin (a.s) oğlu olduğunu ispatlamıştır.</p>\n\n<p>\n	Bu kitap h. 1402 yılında Tahran el-İmam-ul Mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>38- el-Mehdi-ul Mevud-il Muntazar, İnde Ulema-i Ehl-is S&uuml;nneti vel İmamiyye (2. cilt):</strong> Necmuddin Cafer b. Muhammed Tahrani-i Askeri&#39;nin eseridir (&ouml;: h. 1395). Birinci baskısı 366 sayfada h. 1397&#39;de Beyrut Dar-uz Zehra tarafından yapılmıştır.</p>\n\n<p>\n	Bu kitap Hz. Mehdi&#39;nin evrensel h&uuml;kumeti, ilah&icirc; sahife, S&uuml;fyani&#39;nin &ccedil;ıkışı, İsa&#39;nın inişi, zuhur belirtileri, o hazretin sıfatları, &ouml;mr&uuml;n&uuml;n uzun oluşu hakkında 9 b&ouml;l&uuml;mde 420 hadisi i&ccedil;ermektedir. Bu kitap da h. 1402&#39;de Tahran el-İmam-ul mehdi m&uuml;essesesi tarafından ofset edilmiştir.</p>\n\n<p>\n	&nbsp;</p>','Ehl-i Sünnet Kaynakların\'da İmam Mehdi','','publish','closed','open','','ehl-i-sunnet-kaynaklarinda-imam-mehdi','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2915',0,'post','',0),(2916,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p align=\"right\">\n	S. Ali Muazzin</p>\n\n<p>\n	Allah Teala, kerim ve hekim olduğundan, l&uuml;tfu gereğince kullarını başsız, imamsız ve kılavuzsuz bırakmaz ş&uuml;phesiz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> İlk yaratıkla birlikte Allah&rsquo;ın tekvin&icirc; hidayeti; nefs, i&ccedil;g&uuml;d&uuml; ve sosyal olmayı da beraberinde getiren bilin&ccedil;li yaratığın ortaya &ccedil;ıkmasıyla da, peygamberler vasıtasıyla O&rsquo;nun teşri&icirc; hidayeti başlamıştır. Yery&uuml;z&uuml; var olduk&ccedil;a bu hidayetler de, y&uuml;ce yaratıcının sonsuz l&uuml;tuf, rububiyet ve uluhiyetinin gereği olarak devam edecektir.</p>\n\n<p>\n	S&ouml;z konusu teşri&icirc; hidayeti &uuml;stlenen ilah&icirc; kılavuz ve İmamlar, apa&ccedil;ık ortada oldukları gibi, gerektiğinde g&ouml;zlerden saklı olarak da bu ilah&icirc; vazifelerini y&uuml;r&uuml;tebilirler. Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, son derece ilgin&ccedil; ve dakik bir beyanında da ortaya konulduğu &uuml;zere, bu saklı durumda İmamın hidayeti, tıpkı bulutun ardında kalan g&uuml;neşin, yine de nurlarını sa&ccedil;arak yery&uuml;z&uuml;ne fayda sağlamaya devam etmesi gibidir.</p>\n\n<p>\n	Sahih bir hadiste Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, Ehl-i Beyt İmamlarını <em>aleyhum&rsquo;us-sel&acirc;m</em> tanıtarak onlar hakkında bilgi verirken, Ensar&rsquo; dan Cabir bin Abdullah, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybet d&ouml;neminde de insanlara fayda sağlayıp sağlayamayacağını sormakta ve şu cevabı almaktadır:</p>\n\n<p>\n	&ldquo;<em>Beni peygamberlikle g&ouml;revlendiren Rabbime andolsun ki, g&uuml;neş bulutun ardında kaldığında bile insanlar ondan nasıl yararlanabiliyorlarsa, gaybet d&ouml;neminde de onun -<strong>Hz. Mehdi </strong></em><em>aleyhi&rsquo;s-sel&acirc;m- velayet nurundan aynı şekilde yararlanabileceklerdir.</em>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İlah&icirc; yol g&ouml;stericiliğin, insanlara karşı hi&ccedil;bir zaman kesintiye uğramadığına dair kuts&icirc; bir hadiste de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;<em>Ya Muhammed, bir peygamberin &ouml;l&uuml;m&uuml;nden bir başka peygamberin g&ouml;nderilişine kadarki ara s&uuml;re&ccedil;te de, insanların doğru yolu bulabilmesi i&ccedil;in, yery&uuml;z&uuml;n&uuml;, benim itaat ve hidayetimi g&ouml;sterip &ouml;ğretecek bir h&uuml;ccetsiz bırakmam asla. Aynı şekilde, emirlerimi bilen, hakka davet eden ve insanları yoluma hidayet eden bir h&uuml;ccetin olmaması halinde, insanları saptıracak olan şeytanı yery&uuml;z&uuml;ne salmam. Nitekim bana isyan etmiş olanlara benim h&uuml;ccetim, tartışmasız delilim olması ve bahtiyarlara hidayet vesilemin kopmaması i&ccedil;in, her kavme bir yol g&ouml;stericinin gerekliliğine h&uuml;kmetmişimdir ben!</em>&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın h&uuml;ccet-i baliğasının olduğuna, her an ve her zamanda mutlaka ilah&icirc; bir kılavuzun bulunduğuna dair İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> da ş&ouml;yle buyururlar:</p>\n\n<p>\n	&ldquo;<em>Allah&rsquo;ım, yery&uuml;z&uuml; elbette ki senin h&uuml;ccetinden yoksun olmaz asla; bu h&uuml;ccetin kimi zaman aşik&acirc;rdır, insanlara g&ouml;r&uuml;n&uuml;r; kimi zaman da onlardan gizlenip saklanıverir ve b&ouml;ylece ilah&icirc; dinin delilleri ortadan kalkmamış olur.</em>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Masum bir yol g&ouml;sterici ve kılavuz var olmaksızın şuurlu varlıkların amellerine şahit olacak birisi bulunmaz. Oysa Kur&rsquo;an-ı Kerim bir&ccedil;ok ayette, insanlar arasında mutlaka bir şahidin bulunacağını vurgulamaktadır. Bunlardan bazısını &ouml;rnek olarak aktarıyoruz:</p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmetten bir şahit getirdiğimiz ve onların da &uuml;zerinde seni şahit olarak getirdiğimiz zaman nasıl olacak?&rdquo;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	- <strong>&ldquo;Her &uuml;mmet i&ccedil;inde kendi nefislerinden onların &uuml;zerinde bir şahit getireceğimiz g&uuml;n, seni de onlar &uuml;zerinde bir şahit olarak getireceğiz.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Aynı şekilde Hac/78, Hud/17, Yunus/47, Nahl/36, M&uuml;&rsquo;minun/44.&nbsp;&nbsp; ayetlerinde de aynı anlamları bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Mehdilik inancının dayandığı temel noktayla ilgili bu kısa a&ccedil;ıklamadan sonra, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetiyle ilgili bazı soruların cevaplarına değineceğiz.</p>\n\n<h2>\n	Bazı Sorular ve Kısa Cevaplar</h2>\n\n<p>\n	<strong><em>1. Soru:</em></strong></p>\n\n<p>\n	M&uuml;tevatir hadisler ve İslam &uuml;mmetinin de icmasına dayanarak, ahir zamanda zuhur edip, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve k&ouml;t&uuml;l&uuml;kten temizleyerek adaletle dolduracağı bilinen <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em><strong>,</strong> Hicri Kameri 255&rsquo;te d&uuml;nyaya gelmiş olup, h&acirc;len hayatta ve gaybette midir; yoksa ahir zamanda mı d&uuml;nyaya gelecektir?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının yolunu izleyen M&uuml;sl&uuml;manların tamamı ve Ehl-i S&uuml;nnet&rsquo;ten bazı b&uuml;y&uuml;k alimler, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Ehl-i Beyt&rsquo;inden On Birinci İmam, Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olduğuna<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ve Hicri 255 -bir başka rivayete g&ouml;re de 256- yılında Nergis Hatun&rsquo;dan d&uuml;nyaya geldiğine inanırlar. Değerli babasının Hicri 260&rsquo;da şehadeti &uuml;zerine, İmamet makamına ulaştı. Babasının p&acirc;k naşına cenaze namazı kıldırdığında, d&ouml;nemin iktidarı <strong>İmam</strong>&rsquo;ın d&uuml;nyaya geldiğini &ouml;ğrenerek, onu ortadan kaldırabilmek i&ccedil;in &ccedil;eşitli girişimlerde bulundu. Ancak, Allah Teala, yery&uuml;z&uuml;nde kendisinin son h&uuml;cceti olan <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı gaybete &ccedil;ekerek halkın g&ouml;z&uuml;nden uzaklaştırıp, canını korudu. &Ccedil;&uuml;nk&uuml;: <strong>&ldquo;M&uuml;şrikler istemeseler de Allah nurunu tamam-layacaktır!..&rdquo;</strong></p>\n\n<p>\n	Bu hususta, Ehl-i S&uuml;nnet alimlerinden bir grubu da Hz. <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ahir zamanda d&uuml;nyaya geleceğini s&ouml;ylemişlerdir. Buna neden olarak da &ouml;ne s&uuml;rd&uuml;kleri en &ouml;nemli gerek&ccedil;e şudur: Bunca s&uuml;re zarfında b&uuml;t&uuml;n insanların g&ouml;z&uuml;nden saklanabilmeyi başarmak, bu g&uuml;ne değin (1162 yıl ge&ccedil;tiği halde) h&acirc;l&acirc; onun yaşıyor olabileceğine ve b&ouml;ylesine&nbsp; uzun bir hayat s&uuml;rebileceğine inanmak, kabul&uuml; &ccedil;ok g&uuml;&ccedil; ve inanılması &ccedil;ok zor, olağan&uuml;st&uuml; bir olaydır.</p>\n\n<p>\n	Ne var ki, birinci gruptaki M&uuml;sl&uuml;man araştırmacı ve tarih&ccedil;iler, birtakım naslara dayanarak, bunun hi&ccedil; de &ldquo;imkansız&rdquo; olmadığını belirtmekte ve ş&ouml;yle demektedirler:</p>\n\n<p>\n	Evvela, bir&ccedil;ok &ldquo;olağan&uuml;st&uuml;&rdquo; ve &ldquo;inanılması pek g&uuml;&ccedil;&rdquo; şeyler vardır ki, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar onlara iman etmektedirler; peygamberlerin mucizeleri ... vs. gibi.</p>\n\n<p>\n	İkincisi, tarih&icirc; kaynaklarla da sabit olduğu &uuml;zere, tarihte uzun s&uuml;re yaşamış başka insanlar da vardır.</p>\n\n<p>\n	Bunlardan biri olan Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>, Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a bildirildiği &uuml;zere sırf 950 yıl kavmine tebliğde bulunmuştur.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Yine bazı rivayetlerde Hz. Lokman&rsquo;ın 3500 yıl yaşadığı kayıtlıdır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kaldı ki, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmiş bulunduğu ve İmam Hasan Askeri&rsquo;nin oğlu olduğuna dair de kesin belgeler mevcuttur. Bunlardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim ve Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nnetinde, yery&uuml;z&uuml;n&uuml;n bir lahza dahi h&uuml;ccetsiz ve imamsız kalmayacağı, bunun imkansız olduğu a&ccedil;ık&ccedil;a belirtilmektedir. Nitekim ilk insan olan Hz. Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>, Allah Teala&rsquo;nın ilk peygamberi ve yery&uuml;z&uuml;ndeki ilk h&uuml;ccetiydi. Eğer <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hayatta değilse, Allah Teala&rsquo;nın yery&uuml;z&uuml;ndeki h&uuml;cceti şuan kimdir?</p>\n\n<p>\n	b) Tarihi belgelerde de kaydedildiği &uuml;zere bir&ccedil;ok g&uuml;venilir kişi, <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğine ve <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı bizzat g&ouml;rd&uuml;klerine dair şehadette bulunmuşlardır.</p>\n\n<p>\n	c) Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının kıyamete değin Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in halifeleri oldukları ve bunların sonuncusunun <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> olduğuna dair Ehl-i S&uuml;nnet ve Şia rivayetlerinde m&uuml;tevatir olan bir&ccedil;ok hadis-i şerif kayıtlıdır. Bu hadislerden anlaşıldığına g&ouml;re, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyaya gelmiştir<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> İmamlarının On birincisi İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olup, gaybete &ccedil;ekilecek ve gaybeti de uzayacaktır (bununla ilgili 91 hadis rivayet edilmiş),<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> sonra zuhur edecektir (657 hadisle sabittir), d&uuml;nyayı adalet ve doğrulukla dolduracaktır (bu hususta da 132 hadis mevcuttur), İslam dini onun vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya yayılacaktır (bu konuda da 47 hadis vardır).</p>\n\n<p>\n	Bu hadislerde <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kaim-i &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rdquo; &ldquo;el Kaimu&rsquo;l-Muntazar&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>, &ldquo;H&uuml;ccet&rdquo; ve <strong>&ldquo;Mehdi&rdquo;</strong> gibi lakaplarla anılmıştır; ki, bu hadislerin senedi bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beyt&rsquo;ine <em>aleyhum&rsquo;us-sel&acirc;m</em> ulaşmaktadır. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile Ehl-i Beyt&rsquo;inin m&acirc;sum oldukları da, yine Kur&rsquo;an ve s&uuml;nnetle sabittir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Asr-ı saadetten bu yana, bu hususta y&uuml;zlerce kitap yazılmıştır. Bunlar arasında Ayetullah Safi&rsquo;nin &ldquo;<em>Muntahabu&rsquo;l-Eser</em>&rdquo; adlı eserinde, &ccedil;eşitli İslam mezheplerinin kaynaklarında ge&ccedil;en bir&ccedil;ok hadis ve rivayet bir araya getirilmiştir.</p>\n\n<p>\n	<strong><em>2. Soru:</em></strong></p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nin şimdi yaklaşık 1163 yaşında olması gerekiyor. Bu rakam olağan&uuml;st&uuml; bir rakam değil midir? Esasen bu m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Allah&rsquo;ın birliğine inanan muvahhitler, Allah Teala&rsquo;nın her şeye kadir olduğuna inanırlar. B&uuml;t&uuml;n bu evren ve evrende ge&ccedil;erli olan nedensellik ilişkileri hep O&rsquo;nun iradesiyle ger&ccedil;ekleşmiş ve &ldquo;ol&rdquo; demesiyle var olmuştur. Bu y&uuml;zden onun iradesi b&uuml;t&uuml;n tabii nedensellik ilişkilerden &uuml;st&uuml;n ve bunlara egemendir. O&rsquo;nun iradesiyle denizler &ccedil;oşmakta, ateş yakmakta, bitkiler yeşermekte, insan yaşamakta ve gezegenler kendi y&ouml;r&uuml;ngelerinde seyretmektedir. B&uuml;t&uuml;n bu evreni vareden Allah, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da uzun s&uuml;re yaşatmaya kadirdir. Oysa ki, <strong>Hz. Mehdi</strong>&rsquo;nin uzun s&uuml;re yaşaması nedensellik kanunların dışında bir şey değildir; sadece nadir ve adet &uuml;st&uuml; bir olgudur. Bu konunun daha bir a&ccedil;ıklık kazanması i&ccedil;in şu noktalara dikkat edelim:</p>\n\n<p>\n	a) Kur&rsquo;an-ı Kerim&rsquo;in de a&ccedil;ık&ccedil;a belirttiği &uuml;zere Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın 950 yıl sırf tebliğde bulunup insanları Allah&rsquo;ın dinine davet etmiş ve bazı tarih&ccedil;ilerin kayıtlarına g&ouml;re 2500 yıl yaşamıştır. Akla ve mantığa aykırı hi&ccedil;bir beyanı bulunmayan Kur&rsquo;an-ı Kerim bu konuda a&ccedil;ık&ccedil;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;Andolsun, biz Nuh&rsquo;u kendi kavmine -Peygamber olarak- g&ouml;nderdik, o da i&ccedil;lerinde elli yılı eksik olmak &uuml;zere bin sene yaşadı; sonunda onlar zulmetmekte devam ederlerken tufan kendilerini yakalayıverdi.&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Tevrat&rsquo;ta da Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml; 950 yıl olarak ge&ccedil;er.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	b) Kur&rsquo;an-ı Kerim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>&ldquo;Ve &ldquo;Biz, Allah&rsquo;ın Resul&uuml; Meryem oğlu Mesih İsa&rsquo;yı ger&ccedil;ekten &ouml;ld&uuml;rd&uuml;k&rdquo; demeleri y&uuml;z&uuml;nden (onlara b&ouml;yle bir ceza verdik). Oysa onu &ouml;ld&uuml;rmediler ve onu asmadılar, ama onlara onun benzeri g&ouml;sterildi. Ger&ccedil;ekten onun hakkında anlaşmazlığa d&uuml;şenler kesin bir ş&uuml;phe i&ccedil;indedirler. Onların bir zanna uymaktan başka, buna ilişkin hi&ccedil;bir bilgileri yoktur, onu kesin olarak &ouml;ld&uuml;rmediler. Hayır, Allah onu kendine y&uuml;kseltti. Allah &uuml;st&uuml;n ve g&uuml;&ccedil;l&uuml;d&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir.&rdquo;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yukarıdaki ayetin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere Hz. İsa &ouml;lmemiş, &ccedil;armaha, onun yerine onu ispiyonlayan adam gerilmiştir. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ise Allah&rsquo;ın bildiği bir şekilde hayatını s&uuml;rd&uuml;rmektedir ve şimdi yaklaşık 2000 yaşındadır. <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da ona uyarak arkasında namaz kılacaktır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	c) Kehf suresinin 9-26. ayetlerinde Ashab-ı Kehf&rsquo;in uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rd&uuml;ğ&uuml; ge&ccedil;mektedir. Aynı mazmunu işleyen bir&ccedil;ok hadis de vardır.</p>\n\n<p>\n	d) Ehl-i S&uuml;nnet ve Şia rivayetlerinde Hz. Hızır ve Hz. İlyas <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da h&acirc;l&acirc; hayatta olduğu ve ahir zamanda, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kıyamında onların da zuhur edip ortaya &ccedil;ıkacağı ge&ccedil;mektedir.</p>\n\n<p>\n	e) Buraya kadar anlattığımız evliya ve enbiyaya ilaveten, Ehl-i S&uuml;nnette ge&ccedil;en bir&ccedil;ok rivayette de belirtildiği &uuml;zere, &ouml;mr&uuml; uzun olan bazı kafirler de vardır. Nitekim rivayete g&ouml;re &ldquo;Deccal&rdquo;, Hz. Resulullah <em>sall&acirc;&rsquo; ll&acirc;hu aleyhi ve alih</em> d&ouml;neminde yaşayan biriydi; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> onu bazılarına g&ouml;stererek ahir zamanda zuhur edip, fesat &ccedil;ıkaracağını ve sonunda <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından &ouml;ld&uuml;r&uuml;leceğini bildirmiştir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ayrıca, tarih kitaplarında uzun &ouml;m&uuml;r s&uuml;ren bir&ccedil;ok insandan s&ouml;z edil-mektedir. Bu hususta kitaplar yazılmış, ilmi incelemelerde bulunulmuştur. Merak edenler İbn-i Hatem Secistani&rsquo;nin &ldquo;<em>el-Muammer&rsquo;un- Ve&rsquo;l-Vesaya</em>&rdquo; adlı eserine bakabilirler. Ayrıca bkz.: <em>el-Asaru&rsquo;l-Bakiye,</em> Ebu Reyhan-i Biruni; <em>Biharu&rsquo;l-Envar, c.53,</em> Allame Meclisi,</p>\n\n<p>\n	Me&rsquo;sudi, <em>Murucu&rsquo;z-Zeheb</em> adlı tanınmış eserinde uzun &ouml;m&uuml;rleriyle tanınan şu isimleri kaydeder:</p>\n\n<p>\n	Hz. Adem: 930 yıl</p>\n\n<p>\n	Hz. İdris: 300 yıl</p>\n\n<p>\n	Hz. İbrahim: 195 yıl</p>\n\n<p>\n	Cemşid: 600 yıl</p>\n\n<p>\n	Hz. Şiys: 912 yıl</p>\n\n<p>\n	Hz. Lut: 732 yıl</p>\n\n<p>\n	Mutuşalih: 960 yıl</p>\n\n<p>\n	Hz. Nuh: 950 yıl (Tufan&rsquo;dan &ouml;nce tebliğ s&uuml;resi).</p>\n\n<p>\n	B&uuml;t&uuml;n bu rakamlardan da anlaşılacağı &uuml;zere, genelde bir insanın &ouml;mr&uuml;n&uuml;n 150 yılı aşkın olması olağan&uuml;st&uuml; karşılanabilse de uzun &ouml;m&uuml;rl&uuml;l&uuml;k &ldquo;imkansız&rdquo; değildir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, tıp ve biyoloji uzmanları, insan &ouml;mr&uuml; i&ccedil;in aşılması imkansız belli bir rakam tayin edebilmiş değillerdir.</p>\n\n<p>\n	&Uuml;stat İbrahim Emini &ldquo;Adalet G&uuml;neşi&rdquo; adlı eserinin 175-230. sayfalarında Rusya, Fransa, İngiltere ve diğer tanınmış &uuml;lkelerin biyologlarının inceleme ve raporlarına dayanarak şu sonu&ccedil;ları a&ccedil;ıklamaktadır:</p>\n\n<p>\n	1- İnsanın &ouml;m&uuml;r ve hayatının, aşılması imkansız bir sınırı yoktur. Şimdiye değin hi&ccedil;bir bilim adamı &ldquo;insan &ouml;mr&uuml; en fazla şu kadar yıldır, bundan sonra yaşamak imkansızdır ve &ouml;l&uuml;m kesindir&rdquo; diye, belli bir rakam ve yıl belirleyememiştir. Bilakis, Doğulu ve Batılı bir&ccedil;ok bilim adamı, gelecekte insan &ouml;mr&uuml;n&uuml;n &ccedil;ok fazla uzatılabileceğini vurgulamaktadırlar.</p>\n\n<p>\n	2- Bitki, hayvan ve insan t&uuml;rleri arasında, diğer hemcinslerine oranla &ccedil;ok daha fazla yaşayabilen &ouml;rnekler sık sık g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu istisnalar, &ouml;mr&uuml;n belli bir limiti olmadığını g&ouml;zler &ouml;n&uuml;ne serici niteliktedir.</p>\n\n<p>\n	İnsanların bug&uuml;n yaş ortalamasının 100&rsquo;&uuml; aşmıyor oluşu, bu sınırın aşılmasının imkansız olduğunu g&ouml;stermez. Keza 150, 170, 250 yıl gibi uzun yaşayabilmiş insanların varlığı, insan &ouml;mr&uuml;n&uuml;n aslında belli bir limitle sınırlandırılmadığını g&ouml;stermektedir. Bu durumda bir insanın 200 yaşında olması nasıl m&uuml;mk&uuml;nse, 2000 yaşında olması da aynı şekilde m&uuml;mk&uuml;nd&uuml;r; bu yaşların her ikisi de &ldquo;ortalama&rdquo;nın &uuml;zerinde rakamlardır sadece.</p>\n\n<p>\n	3- Yaşlanma olayı, &ouml;nlenmesi imkansız bir hadise değildir, bilakis, her hastalık gibi yaşlanma da, tedavisi m&uuml;mk&uuml;n bir hastalık ve engellenmesi m&uuml;mk&uuml;n bir arazdır. İnsanoğlu bug&uuml;ne kadar nasıl y&uuml;zlerce hastalığın sebebini keşfederek gerekli tedavi y&ouml;ntemlerini geliştirebilmişse, gelecekte yaşlanmanın nedenleri ve ihtiyarlığa sebep olan etkenleri de keşfederek yaşlanmayı &ouml;nlemenin yolunu bulacaktır. Bug&uuml;n bir&ccedil;ok genetik uzmanı, gen&ccedil;lik iksirini keşfedebilmenin yoğun &ccedil;abası i&ccedil;indedir.</p>\n\n<p>\n	Binaenaleyh, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;r&uuml;yor olması, ger&ccedil;ekte hi&ccedil; de imkansız bir şey değildir; bilakis bilim, gen&ccedil;lik enerjisini koruyarak, gen&ccedil; ve sağlıklı kalarak &ccedil;ok uzun bir &ouml;m&uuml;r s&uuml;rd&uuml;rmenin pek &acirc;l&acirc; &ldquo;m&uuml;mk&uuml;n&rdquo; olduğunu vurgulamaktadır bug&uuml;n!</p>\n\n<p>\n	Eğer bu şahsın varlığı &ccedil;ok gerekliyse ve hi&ccedil; yaşlanmadan uzun bir hayat s&uuml;rd&uuml;rme zarureti varsa her şeye kadir olan &ldquo;Kadir-i Mutlak Allah Teala&rdquo;, k&acirc;inatta var kıldığı &ccedil;eşitli etkenleri elbette ki bu cihette tanzim edecek ve b&ouml;ylesine &ldquo;m&uuml;kemmel&rdquo; bir bireyin hayatını s&uuml;rd&uuml;rmesini sağlayacaktır.</p>\n\n<p>\n	<strong><em>3. Soru:</em></strong></p>\n\n<p>\n	Gaybet olayı ilah&icirc; s&uuml;nnetlerden midir? Peygamberler ve veliler arasında ge&ccedil;mişte de benzeri yaşanmış mıdır ?</p>\n\n<p>\n	<strong><em>Cevap:</em></strong></p>\n\n<p>\n	Kur&rsquo;an, hadis ve tarihten elde edilen belgeler, gaybet olayının <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a mahsus bir olay olmadığını g&ouml;stermektedir. Tarihte kısa veya uzun s&uuml;reli başka gaybetler de vuku bulmuştur. Konumuzun sınırlarını aşmamak i&ccedil;in bunlardan sadece birka&ccedil; &ouml;rneğe<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> kısaca değinmekle yetiniyor, daha detaylı araştırmada bulunmak isteyenlere, ilgili eserlere m&uuml;racaat etmelerini &ouml;neriyoruz:</p>\n\n<h3>\n	1-Hadislerde &ldquo;Hızır&rdquo; Adıyla Ge&ccedil;en, Hz. Musa&rsquo;ya &Ouml;ğretmenlik ve &Uuml;statlık Yapan Zat</h3>\n\n<p>\n	Bu konuyla ilgili ayetlerden bazıları ş&ouml;yle:</p>\n\n<p>\n	<strong>&ldquo;Katımızdan kendisine bir rahmet verdiğimiz ve tarafımızdan kendisine bir ilim &ouml;ğrettiğimiz kullarımızdan bir kulu buldular. Musa ona dedi ki: &ldquo;Doğru yol -r&uuml;şt- olarak sana &ouml;ğretilenden bana da &ouml;ğretmen i&ccedil;in sana tabi olabilir miyim?&rdquo; Dedi ki: &ldquo;Ger&ccedil;ek-ten sen, benimle birlikte olma sabrını g&ouml;stermeye kesinlikle g&uuml;&ccedil; yetiremezsin. &Ouml;z&uuml;n&uuml; kavramaya kuşatıcı olamadığın sırrını bilemediğin şeylere nasıl sabredebilir, tahamm&uuml;l g&ouml;sterebilirsin?&rdquo;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&Ccedil;ok kısa bir s&uuml;re Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte olan bu ilah&icirc; velinin &ccedil;ok ilgin&ccedil; bazı &ouml;zellikleri vardır:</p>\n\n<p>\n	a) Bu ilah&icirc; veli insanlar arasında tanınmadan yaşamaktadır. Allah Teala bizzat tanıtmadık&ccedil;a, kimse onunla tanışmamaktadır. Bu da veliliğin, ille de insanlar tarafından tanınma ve g&ouml;r&uuml;lme gibi bir şartı olmadığını g&ouml;sterir.</p>\n\n<p>\n	b) Bu ilah&icirc; veli, insanlarca tanınmamasına ve g&ouml;zlerden ırak yaşamasına rağmen &ccedil;ağın olaylarına karşı asla lakayt ve etkisiz değildir; bilakis, Allah Teala tarafından kendisine l&uuml;tfedilmiş olan velayet ve yetki sayesinde insanların mallarına ve canlarına m&uuml;dahalede bulunabilmekte ve meseleleri gereğince &ccedil;eki d&uuml;zene koymaktadır. Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu konumu ve sahip olduğu geniş yetkileri, onun deldiği gemi, &ouml;ld&uuml;rd&uuml;ğ&uuml; insan ve tamir ettiği yıkık duvar hadiselerinden kolayca anlayabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	c) Hz. Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın sadece kendisi değil, eylem ve davranışları da normal insanlara g&ouml;r&uuml;lmemektedir; aksi takdirde, mesela gemiyi delmesine izin vermezlerdi. Bu nedenle, insanlar onun davranışını ve yaptığı işi değil, yaptığı işin sonunu ve sonucunu g&ouml;rebiliyorlardı.</p>\n\n<p>\n	d) Daha da &ouml;nemlisi, onun kılavuzluk ve hidayet rol&uuml;d&uuml;r. Velayet makamına sahip olarak, g&ouml;revlerini ifa etmektedir o; kimi zaman insanların malları ve canları &uuml;zerinde tasarrufta bulunmak suretiyle velayetinin etkilerini ortaya koymakta, kimi zaman da Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;rneğinde olduğu gibi, bazı insanları eğitmek suretiyle bu ağır velayet vazifesini yerine getirmektedir.</p>\n\n<p>\n	Bu &ouml;rnekte de a&ccedil;ık&ccedil;a ortaya konulduğu &uuml;zere, &ldquo;&ccedil;ağın velisi&rdquo; olan zat, yaşadığı &ccedil;ağın şartlarına g&ouml;re gizli veya aşik&acirc;r olabilmektedir. Keza bir &ldquo;veli&rdquo;nin vazifesi olan &ldquo;insanların idaresi&rdquo; işi, a&ccedil;ık&ccedil;a yapılabildiği gibi, gizlice de y&uuml;r&uuml;t&uuml;lebilmektedir. Başka bir deyişle, insanları idare ve hidayet edebilmesi i&ccedil;in velinin ve imamın ille de insanlar tarafından tanınması ve g&ouml;r&uuml;lmesi şart değildir. Yine bu &ouml;rnekten anlaşılacağı &uuml;zere, Allah velisinin g&ouml;revlerinden olan &ldquo;insanların idare, y&ouml;nlendirilme ve hidayet edilmesi işi&rdquo;, kimi zaman &ldquo;bireylerin eğitim ve hidayeti&rdquo;, kimi zaman da &ldquo;toplumun eğitimi&rdquo; şeklinde tezah&uuml;r edebilmektedir ki, &ldquo;bi-reylerin eğitimi&rdquo; sırasında Allah&rsquo;ın velisinin b&uuml;t&uuml;n bireyler tarafından tanınması hi&ccedil; de gerekmemektedir.</p>\n\n<p>\n	Gaybet d&ouml;neminde <strong>Hz. İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın vazifesi de, tıpkı Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> d&ouml;nemindeki bu velinin vazifesi gibidir. <strong>İmam </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> insanlara g&ouml;r&uuml;nmeksizin ve onlardan saklı olarak onların, din ve d&uuml;nya işlerine m&uuml;dahalede bulunabilmektedir. Liyakat ve sada-kat sahibi insanlarla irtibat kurmakta, &ouml;nemli ve se&ccedil;kin şahsiyetlerin eğitim ve yetiştirilmesiyle uğraşmaktadır.</p>\n\n<h3>\n	2- İslam Peygamberinin (s.a.a) Gizli Daveti</h3>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, birey yetiştirmekle meşgul olduğu ilk d&ouml;nemlerde ferdi sahada, <strong>&ldquo;bize doğru hidayet edilirler&rdquo;</strong> ayetine g&ouml;re davranıyor ve bu ayet &ccedil;er&ccedil;evesinde &ccedil;alışmalarını y&uuml;r&uuml;t&uuml;yordu. Bir s&uuml;re bu y&ouml;ntemle tebliğini s&uuml;rd&uuml;rm&uuml;ş ve daha sonra <strong>&ldquo;kavmine ve yakınlarına bildir&rdquo;</strong> ayetinin nazil olmasıyla birlikte, toplulukların davetine başlamıştır.</p>\n\n<p>\n	&Uuml;stelik, tebliğe &ouml;nce gizlilikle başlayan ve daha sonra &ccedil;alışmalarını alenileştiren ilk tebliğci Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> de değildir; esasen genel ilah&icirc; bir s&uuml;nnet ve prensiptir bu. Allah Teala kimi zaman aleni tebliği, kimi zaman da yetenek sahibi bireylerin gizlice eğitilmesini emretmektedir.</p>\n\n<p>\n	Bu &ouml;rneklerin her ikisi de Hz. Nuh <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatında m&uuml;şa-hede edilebilir: <strong>&ldquo;... onlara a&ccedil;ık&ccedil;a ilan ettim ve gizli yollarla da onlara tebliğde bulunma yoluna gittim ...&rdquo;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu da <strong>&ldquo;onları kendi emirlerimizle hidayete y&ouml;nelten &ouml;nderler kıldık&rdquo;</strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> ayetinin, peygamberler ve evliyanın sadece aleni tebliğde bulunmadıklarını, ilah&icirc; takdir gerektirdiğinde pek &acirc;l&acirc; gizli tebliğle de vazifelerini ifa ettiklerini g&ouml;stermektedir.</p>\n\n<p>\n	&ldquo;Zamanın Velisi&rdquo; de gizli ve saklı olabilir; nitekim onun &ccedil;alışmaları ve eylemleri de gizlidir ve insanlar bunlardan bihaberdirler, ama o tebliğini gizlice y&uuml;r&uuml;tmekte, gizlice feyiz ve fayda ulaştırmaktadır.</p>\n\n<h3>\n	3- Hz. Musa (a.s) Kırk G&uuml;n Gaybete &Ccedil;ekilmiş ve Kimseye G&ouml;r&uuml;lmemiştir</h3>\n\n<p>\n	İmam ve ilah&icirc; kılavuzlukta bulunan bir velinin, tebliğ ve diğer &ccedil;alışmalarını ille de, alenen ve &ldquo;kesintisiz olarak toplumun i&ccedil;inde ve onlara g&ouml;r&uuml;lerek&rdquo; yapmak zorunda olmadığının bir diğer &ouml;rneği de Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gaybetidir.</p>\n\n<p>\n	&nbsp;Kırk g&uuml;n boyunca İsrailoğulları&rsquo;nı Hz. Harun <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bırakarak gaybete &ccedil;ekilen Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em> gaybette bulunduğu o d&ouml;nemde de elbette ki Allah&rsquo;ın peygamberi, kavminin imamı ve rehberi olma vasfını korumuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Bu durumda, &ldquo;gaybetteki bir Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan kavmine ne fayda gelebilir?&rdquo; sorusu g&uuml;ndeme getirilemez, bu s&uuml;re zarfında İmamet ve toplumun rehberlik yetkisinin kendisinden alınmış olduğu s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>, esasen bu vasıf ve kimliği ile Tur&rsquo;a gitmiş ve ilah&icirc; vahiy alabilmek i&ccedil;in sırra kadem basmıştır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bkz: <em>Tecrid&rsquo;&uuml;l Kelam</em>: Hace Nasır-i Tusi ve bu esere yazılan &ldquo;Şerh-i <em>Kuş&ccedil;u</em>&rdquo; ve &ldquo;K<em>eşf&rsquo;ul Murad</em>&rdquo; gibi şerhlerde ge&ccedil;en n&uuml;b&uuml;vvet ve İmamet konularında bu meseleyle ilgili nakli ve akli belgeler mevcuttur.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Kemalu&rsquo;d Din, </em>Şeyh Saduk (r.a), <em>Bihar&rsquo;ul Envar</em>&rsquo;dan naklen, c. 52, s. 93.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Kelimet&rsquo;ullah kelimesi: Seyyid Hasan H&uuml;seyni, 6. b&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Nehc&rsquo;&uuml;l Belağa</em>, Vecizeler, No: 147</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Nisa/41</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Nahl/89</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - &ldquo;<em>en-Necm&rsquo;us Sakıb</em>, Mirza H&uuml;seyin Nuri Tabersi.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Ankebut/104</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kitabu&rsquo;l- Gaybet</em>, s. 79</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>Muntahabu&rsquo;l-Eser</em>&rsquo;de bu hadislerin sayısının 214 olduğu kayıtlıdır.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - a.g.e. de bu hadislerin sayısı 146&rsquo;dır.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Savaiku&rsquo;l-Muhrika</em>, İbn-i Hacer Heysemi Şafii, <strong>İmam Mehdi </strong>(a.s) bahsinde.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Dadguster-i Cihan</em>, İbrahim Emini, s. 52-59.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Ankebut/14.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - <em>Dadguster-i Cihan</em> s. 203.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nisa, 157-158.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Hadis kitaplarında bu hususta pek &ccedil;ok rivayet vardır. Nisa 159&rsquo;da, b&uuml;t&uuml;n Ehl-i Kitab&rsquo;ın, Hz. İsa (a.s) &ouml;lmeden &ouml;nce ona iman edeceği ge&ccedil;er. Hadiste de, &ldquo;Hz. İsa (a.s) <strong>Hz. Mehdi </strong>(a.s)&rsquo;ın kıyamında dirilecek veya gelecektir&rdquo;denir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ehl-i S&uuml;nnetin hadis kaynaklarında (<em>Tacu&rsquo;l-Usul</em> vb. Eserler) Deccal&rsquo;le ilgili konulara bkz.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Burada ge&ccedil;en Evliyaullahın 5 gaybet &ouml;rneği, &Uuml;stat Suphani&rsquo;nin &ldquo;Sorular ve Cevaplar&rdquo; kitabının&nbsp; 212. sayfası ve sonrasından iktibas edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Kehf/65-68</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Nuh/9</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Enbiya/73</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Bakara/51 ve A&rsquo;raf/142.&nbsp;</p>\n	</div>\n</div>','Gaybet İle İlgili Bazı  Sorulara Cevap','','publish','closed','open','','gaybet-ile-ilgili-bazi-sorulara-cevap','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2916',0,'post','',0),(2917,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Muhsin Arslan</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in bir&ccedil;ok ayetinde, yery&uuml;z&uuml;nde geniş &ccedil;aplı bir ıslah hareketinin başlayacağı, Allah Teala&rsquo;nın şeytanın hakimiyetine son verip, onu izleyenlerin iktidarını yıkacağı ve salih kullarını b&uuml;t&uuml;n yery&uuml;z&uuml;ne egemen kılıp, d&uuml;nyanın y&ouml;netimini kendilerine vereceği a&ccedil;ık&ccedil;a bildirilmiştir.</p>\n\n<p>\n	B&ouml;ylece salih kullar, İslam&rsquo;ın kanun ve h&uuml;k&uuml;mlerini b&uuml;t&uuml;n boyutlarıyla eksiksiz olarak uygulayacak, insanoğlunun saadet ve mutluluğunu temin edip yaşamın ana hedefinin ger&ccedil;ekleşmesini sağlayacaklardır.</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&uuml;nnetini ihtiva eden muhtelif mezheplere ait kaynak eserlere m&uuml;racaat edildiğinde, &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in soyundan olan b&uuml;y&uuml;k bir zatın ahir zamanda zuhur edip ortaya &ccedil;ıkacağı, baştan başa zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan d&uuml;nyayı adalet ve iyilikle dolduracağına&rdquo; dair pek &ccedil;ok sahih ve m&uuml;te-vatir hadislerin rivayet edilmiş olduğu g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Buna ilaveten, yine İslam alimleri tarafından kaleme alınmış olan y&uuml;zlerce eserde de Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar soyundan gelen b&uuml;y&uuml;k bir insanın ahir zamanda zuhur edip ortaya &ccedil;ıkacağını ve o sırada zul&uuml;mle dolmuş olan yery&uuml;z&uuml;ne adaleti hakim kılacağı kaydedilmiştir.</p>\n\n<p>\n	Bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;en ulaşan sahih ve m&uuml;tevatir hadislerde onun nesebi ve hasebi, b&uuml;t&uuml;n vasıfları, hatta fiziki &ouml;zellik ve nişaneleri b&uuml;t&uuml;n ayrıntılarıyla belirtilmiştir. Bunların en meşhurlarından biri <em>S&uuml;nen-i Ebu Davud</em>&rsquo;da<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> yeralan Ebu Said-i Hudri&rsquo;nin rivayetidir:</p>\n\n<p>\n	Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdular: &ldquo;<strong>Mehdi</strong> bendendir. A&ccedil;ık alınlı, ince burunludur. Zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolan yery&uuml;z&uuml;n&uuml; ada-letle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi tanınmış hadis&ccedil;ilerin tamamı rivayet etmiş ve sahih oldu-ğunda ittifak etmişlerdir. Şii M&uuml;sl&uuml;manların kaynak kitapları da aynı hususta Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> imamlarının Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten aktardığı sahih hadislerle doludur. Bunlarda işlenen ortak konu şudur: &ldquo;O hayattadır, herkes gibi yemek yer, su i&ccedil;er, fakat insanlar onu g&ouml;rmezler, ama o insanları g&ouml;r&uuml;r, insanların işlerini yoluna koyar, insanlarla Rableri arasında feyz vasıtasıdır o. Eğer o hayatta olmasaydı yery&uuml;z&uuml; &uuml;zerindeki her şeyi yutuverirdi. Yerle g&ouml;k, onun sayesinde bakidir.&rdquo;</p>\n\n<h2>\n	İmam Mehdi (a.s) ve Kur&rsquo;an</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim ile aşina olan her araştırmacı, Kur&rsquo;an&rsquo;ın ilah&icirc; h&uuml;k&uuml;m ve esaslarını a&ccedil;ıklarken kendine &ouml;zg&uuml; bir y&ouml;ntem izlediğini, birtakım değişmez prensiplere dayandığını bilir. Bunlardan birka&ccedil;ını aktarıyoruz.</p>\n\n<p>\n	1- &nbsp;Bu kitap (Kur&rsquo;an) belli konularda bir dizi bilgiler i&ccedil;eren salt ilm&icirc; ve kanun&icirc; bir eser olmayıp, başlı başına hidayet ve yol g&ouml;sterici bir kitaptır.</p>\n\n<p>\n	2- &nbsp;Bu kitap, Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in b&uuml;t&uuml;n zaman ve mek&acirc;nlar i&ccedil;in ge&ccedil;erli olan s&uuml;rekli bir mucizesidir. Hangi &ccedil;ağda ve hangi d&uuml;zeyde olursa olsunlar, bu kitap t&uuml;m insanlara hitap edici niteliktedir.</p>\n\n<p>\n	3- &nbsp;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten ulaşan sahih hadisler ve s&uuml;nnetinin ortaya koyduğu &uuml;zere Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>, ilah&icirc; hikmetin gerektirdiği &uuml;zere insanların Kur&rsquo;an&rsquo;ı anlayabilme husu-sunda Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmelerini istemiş ve bu hu-susta kimsenin kendisini m&uuml;stağni g&ouml;rmesini caiz bulmamıştır. Bu nedenledir ki, Kur&rsquo;an bazı din&icirc; h&uuml;k&uuml;mleri genel &ccedil;er&ccedil;evesiyle belirt-mekle yetinmiş ve bunlarla ilgili teferruat ve gerekli a&ccedil;ıklamaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> bırakmak suretiyle &uuml;mmetin Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve onun Ehl-i Beytine <em>aleyhum&rsquo;us-sel&acirc;m</em> y&ouml;nelmesini istemiştir. Zira b&ouml;ylece insanlar sapmayacak, şaşkınlık ve gaflet i&ccedil;inde bocalamaktan kurtulacaklardır.</p>\n\n<p>\n	Nitekim Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> şu hadisiyle mezkur ger&ccedil;eği a&ccedil;ık&ccedil;a beyan etmişlerdir: &ldquo;Benden sonra aranızda iki değerli ve ağır emanet bırakıyorum; biri Allah&rsquo;ın kitabı, diğeri de benim soyum olan Ehl-i Beyt&rsquo;im! Bu ikisine sarılırsanız asla sapmaz, yolunuzu şaşırmazsınız!&rdquo;</p>\n\n<p>\n	Binaenaleyh, sahih İslam&icirc; akidelerin tamamının k&ouml;k&uuml;n&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bulmak m&uuml;mk&uuml;nd&uuml;r. Ş&uuml;phesiz, bu temel İslam&icirc; inan&ccedil;lardan biri de, Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayetde beyan edilmiş bulunan &ldquo;Meh-deviyet&rdquo; akidesi, yani <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayıdır.</p>\n\n<p>\n	Bu noktaları g&ouml;z &ouml;n&uuml;nde bulundurarak şimdi <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabıyla ilgili bazı ayetleri, Hz. Resulullah ve Ehl-i Beyt İmamlarından gelen tefsirleriyle birlikte zikrediyoruz:</p>\n\n<p>\n	1- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Basir&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurmuşlardır: &ldquo;Allah&rsquo;a andolsun ki, bu ayette zikredilen vaad hen&uuml;z ger&ccedil;ekleşmiş değildir; <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edinceye kadar da bu ger&ccedil;ekleşmeyecektir. <strong>Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiğinde onun kıyam ve zuhurundan rahatsızlık duymayacak olan tek bir k&acirc;fir ve m&uuml;şrik kalmayacaktır. K&acirc;fir veya m&uuml;şrik olan bir kimse, taşın i&ccedil;ine de girecek olsa, o taş dile gelecek ve &ldquo;Ey m&uuml;&rsquo;min! İ&ccedil;imde bir k&acirc;fir var, beni kır ve onu &ouml;ld&uuml;r!&rdquo; diyecektir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	2- &ldquo;<strong>M&uuml;şrikler istemese de dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&rsquo;dur.</strong>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şafii alimlerinden Allame Ebu Abdullah Muhammed bin Yusuf Genci &ldquo;<em>el-Beyan fi-Ahbari Sahib-iz Zaman</em>&rdquo; adlı kitabının 103. sayfasında ş&ouml;yle yazıyor: &ldquo;Said bin Cubeyr, bu ayetten Fatımat-&uuml;z Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>&rsquo;nın neslinden olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiğini s&ouml;ylemiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yine diğer bir Ehl-i S&uuml;nnet alimi de bu ayeti tefsir ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur edince b&uuml;t&uuml;n yery&uuml;z&uuml;nde yaşayanlar ya İslam dinine girecek, ya da cizye vermeyi kabul edecekler.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	3- &ldquo;<strong>Ey İman edenler! İ&ccedil;inizden kim dinden d&ouml;nerse, Allah (onun yerine), kendisinin onları sevdiği, onların da kendisini sevdiği, m&uuml;&rsquo;minlere karşı al&ccedil;akg&ouml;n&uuml;ll&uuml;, k&acirc;firlere karşıysa g&uuml;&ccedil;l&uuml; ve onurlu, Allah&rsquo;ın yolunda cihad eden ve kınayıcının kınamasından korkmayan bir topluluk getirir...</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Ebi Zeyneb-i Nu&rsquo;mani olarak tanınan Muhammed bin İbrahim &ldquo;Gaybet&rdquo; adlı eserinde S&uuml;leyman bin Harun İcli&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Ş&uuml;phesiz, <strong>Hz. Mehdi</strong>&rsquo;nin bunu yapacak olan yardımcıları vardır; b&uuml;t&uuml;n insanlar ortadan kalkmış olsa bile, Allah Teala onun yardımcılarını getirecektir. Bu ayette s&ouml;z&uuml; edilen topluluk işte onlardır.&rdquo;</p>\n\n<p>\n	4- &ldquo;<strong>....ve ş&uuml;phesiz o (Hz. Mehdi&rsquo;nin kıyamı) kıyametin yaklaştığını bildirir.</strong>&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Allame Hamzavi &ldquo;<em>Meşarik-ul Envar fi-Fevzi Ehl-il İtibar</em>&rdquo; adlı kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Mukatil bin S&uuml;leyman ve tefsir hususunda ona tabi olan bir grup tefsir yazarları, bu ayetten ahir zamanda zuhur edecek olan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kastedildiği inancındadırlar.&rdquo;</p>\n\n<p>\n	Yine Ehl-i S&uuml;nnet&rsquo;in ge&ccedil;miş ve g&uuml;n&uuml;m&uuml;z ulemasından kalabalık bir grup, bu ayet-i kerimenin <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında olduğunu belirtmişlerdir. Bu c&uuml;mleden aşağıda adı ge&ccedil;enleri sayabiliriz.</p>\n\n<p>\n	Kadı Beyzavi (H. 585-691) &ldquo;<em>Envar-&uuml;t Tenzil</em>&rdquo; adlı kitabında, Şafi&icirc; mezhebinden olan Ali bin Burhan-ı Halebi &ldquo;<em>Siret-&uuml;l Halebiyye</em>&rdquo; adlı kitabının birinci cildinin 226. sayfasında (Mısır bas.), Muhammed b. Ali Sabban &ldquo;<em>İs&rsquo;af-&uuml;r Rağibin</em>&rdquo; adlı kitabının 156. sayfasında ve İbn-i Hacer &ldquo;<em>es-Savaik-ul Muhrika</em>&rdquo; adlı kitabının 96. sayfasında bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a işaret ettiğini belirtmişlerdir. Yine, Zimahşeri <em>&ldquo;el-Keşşaf&rdquo;</em> adlı tefsirinde ve &ldquo;<em>Ruh-ul Beyan</em>&rdquo; tefsirinin yazarı, mezkur tefsirinde bu ayeti tefsir ederken Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, İmam&rsquo;ın (<strong>Hz. Mehdi</strong>&rsquo;nin) arkasında namaz kılacağını belirtmişlerdir. Alusi <em>&ldquo;Ruh-ul Meani&rdquo;</em> adlı tefsirinin 25. cildinin 95. sayfasında bu ayeti tefsir ederken ş&ouml;yle diyor: &ldquo;Meşhur g&ouml;r&uuml;şe g&ouml;re, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> Şam şehrinde halk sabah namazını kılmak isterken inecektir. Bu arada <strong>İmam</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> geri &ccedil;ekilecek, fakat İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onu &ouml;ne ge&ccedil;irip arkasında namaz kılacaktır ve, senin i&ccedil;in kamet getirilmiştir, diyecektir.&rdquo;</p>\n\n<p>\n	5- &ldquo;<strong>....onlar i&ccedil;in d&uuml;nyada aşağılanma ve zillet vardır...</strong>&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Hafız Muhammed bin Cerir-i Taberi &ldquo;<em>Cami-&uuml;l Beyan</em>&rdquo; adlı tefsirinin 1. cildinin 501. sayfasında bu ayetin tefsiri ile ilgili olarak aşağıdaki hadisi nakletmiştir:</p>\n\n<p>\n	&ldquo;Onların (Mesihilerin) aşağılanma ve zilleti, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ettiği zaman olacaktır. O, Konstantiniye&rsquo;yi fethedecek ve onları katledecektir. İşte onların d&uuml;nyadaki aşağılanma ve zilleti budur.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	6- &ldquo;<strong>...G&ouml;klerde ve yerde ne varsa, isteyerek ve istemeyerek O&rsquo; na teslim olmuştur.</strong>&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ayyaşi, kendi senediyle Rifaa bin Musa&rsquo;dan ş&ouml;yle aktarır: İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayete istinad ederek ş&ouml;yle buyurdular: &ldquo;<strong>Hz. Kaim</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyam ve zuhur ettiğinde, &ldquo;La ilahe illellah, Muhammed&rsquo;un Resulullah&rdquo; sesinin y&uuml;kselmediği bir tek belde kalmayacaktır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ayyaşi, yine kendi senediyle İbn-i B&uuml;keyr&rsquo;den ş&ouml;yle aktarır: Allah Teala&rsquo;nın, &ldquo;G&ouml;klerde ve yery&uuml;z&uuml;nde ne varsa, istese de istemese de O&rsquo; na teslim olmuştur.&rdquo; buyruğu hakkında İmam Musa K&acirc;zım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan sorduğumda ş&ouml;yle buyurdular: &ldquo;Bu ayet <strong>Hz. Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> hakkında nazil olmuştur. Kıyam ettiğinde t&uuml;m yery&uuml;z&uuml;ndeki Yahudiler, Hıristiyanlar, sabiiler, zındıklar, m&uuml;rtetler ve k&acirc;firlere İslam&rsquo;ı sunacak-tır. Kendi rızasıyla M&uuml;sl&uuml;man olanları namaz, zekat gibi bir M&uuml;sl&uuml;mana farz olan amelleri işlemeye m&uuml;kellef kılacaktır; İslam&rsquo;ı kabul etmeyenleriyse katledecektir. Artık yery&uuml;z&uuml;nde &ldquo;Allah birdir!&rdquo; demeyen kimse kalmayacaktır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Hanefi mezhebi ulemasından olan Hace Kelan Kunduzi &ldquo;<em>Yenabi-&uuml;l Meveddet</em>&rdquo; adlı kitabının 421. sayfasında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Rifaa bin Musa, mezkur ayetle ilgili olarak, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu rivayet eder: &ldquo;<strong>Hz. Kaim</strong> <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo; ın kıyam ettiği zamanda yery&uuml;z&uuml;nde Allah&rsquo;ın birliğine (La ilahe illellah) ve Hz. Resulullah&rsquo;ın O&rsquo;nun Peygamberi olduğuna (Muhammed&rsquo;un Resulullah) şehadet getirme sesinin y&uuml;kselmediği hi&ccedil; bir b&ouml;lge kalmayacaktır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	7- &ldquo;<strong>Ey İman edenler! Allah&rsquo;a, Peygambere ve sizden olan emir sahiplerine itaat edin...</strong>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Cabir bin Abdullah Ensari ş&ouml;yle der: &ldquo;Allah (c.c) Hz. Peygamber <em>Sall&acirc;&rsquo;ll&acirc;hu Aleyhi Ve Alih</em>&rsquo;e, &ldquo;Ey İman edenler! Allah&rsquo;a, Peygamber&rsquo;e ve sizden olan emir sahiplerine itaat edin&rdquo; ayetini nazil buyurduğunda: &ldquo;Ya Resulullah, Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıyoruz, itaatinin sana itaat demek olduğu o emir sahipleri kimlerdir peki?&rdquo; diye sordum. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>: &ldquo;Onlar benim halifelerim, benden sonra M&uuml;sl&uuml;-manların İmamlarıdırlar ey Cabir!&rdquo; buyurarak ş&ouml;yle eklediler: &ldquo;Onların ilki Ali bin Ebu Talib&rsquo;dir, sonra Hasan ile H&uuml;seyin, ardından da Ali bin H&uuml;seyin ve Tevrat&rsquo;ta &ldquo;B&acirc;kır&rdquo; adıyla tanınan Muhammed bin Ali gelir. Sen de onu g&ouml;receksin ey Cabir; onu g&ouml;rd&uuml;ğ&uuml;n zaman kendisine benim selamımı ilet. Onu, Cafer bin Muhammed Sadık izler; ondan sonra da Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muham-med, Hasan bin Ali gelir ve onu da adı ve k&uuml;nyesi benim adım ve k&uuml;n-yem olan, Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasında bıraktığı Bakıyyetullah&rsquo;ı Hasan bin Ali&rsquo;nin oğlu izler. Allah Teala onun eliyle yery&uuml;z&uuml;n&uuml;n doğularını ve batılarını fethedecektir. O, dostları ve Şiile-rinden gizlenip gaybete &ccedil;ekilecektir. Onun gaybette bulunduğu d&ouml;nem-de, kalbi Allah Teala tarafından iman i&ccedil;in denenip sınanmış (ve bu sınavı y&uuml;z akıyla verebilmiş) olan kimseden başkası onun imametine olan inancını s&uuml;rd&uuml;remeyecektir.&rdquo;</p>\n\n<p>\n	Cabir hadisin devamını ş&ouml;yle anlatır: &ldquo;Ya Resulullah! Şiileri ve dost-ları onun gaybette bulunduğu d&ouml;nemde kendisinden faydalanabilecekler mi?&rdquo; diye sordum. Resulullah buyurdular ki: &ldquo;Beni peygamberlikle g&ouml;revlendirene yemin olsun ki, evet; g&uuml;neş bulutun ardında kalınca onun ışığından faydalanıldığı gibi, gaybet &ccedil;ağında da insanlar onun velayetinden faydalanacak ve onun ışığıyla aydınlanacaklardır. Ey Cabir, bu, Allah&rsquo;ın gizli sırlarından ve saklı ilimlerindendir, ehli olmayandan bu sırrı gizle!&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	8- &ldquo;<strong>....ve biz yery&uuml;z&uuml;nde zayıf kılınanlara l&uuml;tufta bulunmak, onları &ouml;nderler ve miras&ccedil;ılar kılmak istiyoruz...</strong>&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İbn-i Ebi-l Hadid bu ayetle ilgili ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bizim b&uuml;y&uuml;kler, bu ayetin, b&uuml;t&uuml;n &uuml;lkeleri fethedecek bir İmamın zuhur edeceğinin vaadi olduğu g&ouml;r&uuml;ş&uuml;ndedirler.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	9- &ldquo;<strong>Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;n diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı.</strong>&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e &ldquo;Ve bunu onun soyunda kalıcı bir kelime kıldı&rdquo; ayeti hakında sordum, ş&ouml;yle buyurdular: &ldquo;Allah Teala İmamları H&uuml;seyn&rsquo;in soyunda bırakmıştır. İmamlardan dokuzu onun soyundan gelecektir; bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;si de işte bunların arasındadır. B&uuml;t&uuml;n hayatı Kabe&rsquo;nin r&uuml;kn&uuml;yle Makam-ı İbrahim arasında ge&ccedil;en biri dahi benim soyuma kin duyuyor olarak Allah Teala&rsquo;nın huzuruna &ccedil;ıkarsa (&ouml;l&uuml;rse), ateşe atılacaktır.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Sabit-i Sumali&rsquo;den ş&ouml;yle nakledilir: İmam Zeynelabidin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;ın kitabında kan bağıyla akraba olanlar yekdiğerlerine nispetle evladırlar&rdquo; ayeti bizim hakkımızda nazil olmuştur. Aynı şekilde &ldquo; Ve bunu (imameti) insanlar Allah&rsquo;a d&ouml;ns&uuml;nler diye onun (Hz. İbrahim&rsquo;in) ardında (soyunda) kalıcı bir kelime olarak kılıp bıraktı&rdquo; ayeti de bizim hakkımızda inmiştir. Bu ayette ge&ccedil;en imamet, kıyamet g&uuml;n&uuml;ne kadar Hz. H&uuml;seyn&rsquo;in <em>aleyhi&rsquo;s-sel&acirc;m</em> soyundadır ve bunlardan biri olan gaybettekinin (<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>) iki gaybeti olacaktır ki, biri diğerinden daha uzun s&uuml;recektir. Birincisi kısa s&uuml;reli olacak; diğeri ise o kadar uzayacaktır ki, buna inananların &ccedil;oğu bu inan&ccedil;larından d&ouml;neceklerdir; yakini g&uuml;&ccedil;l&uuml; ve bilgisi doğru olan, kalbinde bizim rızamızdan başka hi&ccedil;bir şey hissetmeyen ve biz Ehl-i Beyt&rsquo;e tam bir teslimiyetle teslim olanlardan başka, imamete inanan kimse kalmayacaktır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	10- &ldquo;<strong>... A&ccedil;ık ve gizli nimetlerini size tamamlamıştır...</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Şeyh Saduk, Ebu Ahmed Muhammed bin Ezdi&rsquo;den nakleder: Efendim İmam Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;... a&ccedil;ık ve gizli nimetlerini size tamamladı ...&rdquo; ayetinin a&ccedil;ıklamasını sordum, ş&ouml;yle buyurdular: &ldquo;Zahir ve a&ccedil;ık nimet, zahirde olan ve a&ccedil;ık&ccedil;a g&ouml;rebildiğiniz imamdır, gizli nimet de gaybetteki imamdır.&rdquo; Bunun &uuml;zerine kendisine: &ldquo;İmamlar arasında gaybete &ccedil;ekilecek olanı var mıdır&rdquo; diye sordum. &ldquo;Evet,&rdquo; buyurdular, &ldquo;kendisi gaybette kalacak ve insanların g&ouml;z&uuml;nden gizlenecektir, ama m&uuml;&rsquo;minlerin kalplerinde s&uuml;rekli anılacaktır, o bizim (Ehl-i Beyt İmamlarının) on ikincimizdir. Allah Teala b&uuml;t&uuml;n zorlukları ona kolaylaştıracaktır, yery&uuml;z&uuml;n&uuml;n hazinelerini ona aşikar edecektir, her &ccedil;eşit uzaklığı ona yakın kılacaktır, zorba ve zalim olan herkesi onun eliyle yok edecektir, onun elleriyle, tuğyan eden her şeytanı helak edecektir. Cariyelerin en iyisinin oğludur o, d&uuml;nyaya gelişi gizlice olacaktır, Allah Te-ala onu aşik&acirc;r edinceye kadar adını anmak insanlara helal olmayacaktır, (zuhur edince) zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolmuş bulunan yery&uuml;z&uuml;n&uuml;, adalet ve doğrulukla dolduracaktır.&rdquo;</p>\n\n<p>\n	11- &ldquo;<strong>Onlar ki, eğer onlara yery&uuml;z&uuml;nde egemenlik verirsek namazı dosdoğru kılarlar, zekat verirler, marufu emreder ve m&uuml;n-kerden sakındırırlar. İşlerin sonu Allah&rsquo;a aittir.</strong>&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ebu&rsquo;l Carud, Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu s&ouml;yler: &ldquo;Bu ayet <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabı hakkında nazil olmuştur. Allah Teala onları yerin doğu ve batısına egemen kılacak, onların eliyle dini aşik&acirc;r edecektir. O, zuhur edince, artık zul&uuml;m ve sapıklıktan eser kalmayacaktır.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu hadis ayrı bir nakilde Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; dan ş&ouml;yle nakledilmiştir: &ldquo;Bu ayet <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a kadar olan &Acirc;l-i Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> hakkında nazil olmuştur. Allah Teala <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> ve ashabını yerin doğu ve batısına ege-men kılacaktır; dini k&acirc;mil edip onun eliyle batılı, bid&rsquo;atleri ve yanlışlık-ları giderecektir. Nitekim daha &ouml;nce cahiller hakkı yok etmişlerdi. O zuhur edince, artık zul&uuml;mden eser kalmaz. Onun yaranı marufu ve iyi-liği emreder ve m&uuml;nkerlerden nehyederler.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	12- &ldquo;<strong>....de ki, hak geldi ve batıl zail olup gitti....</strong>&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu ayet hususunda Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	&ldquo;Kıyam edecek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> zuhur ettiği zaman batıl devleti yok olup gidecektir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	13- &ldquo;<strong>Bilin ki, ş&uuml;phesiz Allah yeri &ouml;ld&uuml;kten sonra diriltir; biz, akledesiniz diye sizlere ayetleri a&ccedil;ıkladık.</strong>&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	İbn-i Abbas bu ayetin terfsirinde ş&ouml;yle demiştir: &ldquo;Yani, Allah Teala yeri &ouml;ld&uuml;kten sonra &Acirc;l-i Muhammed&rsquo;in kıyam edecek olanı ile ıslah edecektir.&rdquo;</p>\n\n<p>\n	Selam bin M&uuml;stenir de, İmam Muhammed Bakır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan bu konuda şu hadisi rivayet etmiştir: &ldquo;Allah Teala kıyam edecek <strong>Mehdi</strong>&rsquo; nin eliyle yeri diriltecektir. O, adalet &uuml;zere halkı y&ouml;netecektir. B&ouml;ylece yery&uuml;z&uuml; zul&uuml;mlerle &ouml;ld&uuml;kten sonra, adaletle tekrar dirilecektir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	14- &ldquo;<strong>De ki: Haber verin, eğer suyunuz yere batacak olursa, bu durumda kim size bir akar su kaynağı getirebilir.</strong>&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu ayetle ilgili olarak Hz. Resulullah Ammar-i Yasir&rsquo;e ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;<em>Ey Ammar, Allah H&uuml;seyin </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın neslinden dokuz İmam getireceğini ahdetmiştir. Onun dokuzuncu &ccedil;ocuğu gaybete &ccedil;ekilecektir. İşte Allah&rsquo;ın buyruğu budur.&rdquo; </em>Sonra da anılan ayeti okudu.<em> &ldquo;Onun uzun bir gaybeti olacaktır ki, birtakım insanlar bu d&ouml;nemde imanlarını kaybedecek, diğer bir grubu ise imanlarını koruyacaklardır. O, ahir zamanda &ccedil;ıkıp yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. O, Allah&rsquo;ın kelamının tevili (yorumu) i&ccedil;in savaşacak, nitekim ben Allah&rsquo;ın kelamının tenzili (nazil oluşu) i&ccedil;in savaştım. Ey Ammar, o benim ismimi taşıyacak ve halkın bana en &ccedil;ok benzeyeni olacaktır.</em>&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Ebu Basir diyor ki: Hz. İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> bu ayetle ilgili olarak ş&ouml;yle buyurdular: &ldquo;Bu ayet, <strong>Mehdi</strong> hakkında nazil olmuştur; Allah Teala ş&ouml;yle buyuruyor: Eğer imamınız gaybete &ccedil;ekilir ve onun nerede olduğunu bilmezseniz, o zaman kim, size g&ouml;ğ&uuml;n ve yerin haberini getiren ve Allah&rsquo;ın helal ve haramını a&ccedil;ıklayan aşik&acirc;r bir imam getirir.&rdquo; Sonra da: &ldquo;Hen&uuml;z bu ayetin tevili gelmemiştir, kesinlikle gelecektir.&rdquo; dedi.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	15- &ldquo;<strong>Allah i&ccedil;inizden iman edip salih amellerde bulunanlara vaad etmiştir ki; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl g&uuml;&ccedil; ve iktidar sahibi kıldıysa, onları da yery&uuml;z&uuml;nde g&uuml;&ccedil; ve iktidar sahibi kılacak, kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir...</strong>&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Ebu Basir, Hz. İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayetle ilgili olarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu ayette <strong>İmam Mehdi</strong> ve ashabı kastedilmiştir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şia ulema ve tefsir yazarlarından olan Merhum Şeyh Ebu Ali Fazl bin Hasan Tabersi, &uuml;nl&uuml; Mecma-ul Beyan adlı tefsirinde bu ayeti tefsir ederken Mikdad bin Esved&rsquo;den şu hadisi aktarır: Resulullah ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;nde hi&ccedil;bir &ccedil;adır veya ev kalmaz, illa ki Allah izzetle veya zilletle İslam kelimesini (Kelime-i Şehadeti) ona sokar.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Yine aynı tefsirde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İbn-i Abbas, M&uuml;cahid ve Ehl-i Beyt&rsquo;ten gelen rivayatlerde bu ayetin &Acirc;l-i Muhammed&rsquo;in <strong>Mehdi</strong>&rsquo;si hakkında nazil olduğu belirtilmiştir. Ayyaşi, kendi senediyle Hz. İmam Ali bin H&uuml;seyin -Zey-nelabidin- <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu ayeti okuyup ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a andolsun ki, onlar biz Ehl-i Beyt&rsquo;in Şiileridir. Allah onlara bu imkanı bizden olan biri eliyle -ki o bu &uuml;mmetin vaad edilen <strong>Mehdi</strong>&rsquo; sidir- sağlayacaktır. İşte onun hakkında Resulullah da ş&ouml;yle buyurmuş-tur: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden yalnızca bir g&uuml;n kalmış olsa bile, Allah, o g&uuml;n&uuml; benim itretimden birinin hakimiyete kavuşmasi i&ccedil;in uzatacaktır. Onun ismi benim ismim olacak, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla doldu-ğu gibi adalet ve eşitlikle dolduracaktır.&rdquo; Bunun benzeri rivayetler, Hz. İmam Muhammed B&acirc;kır ve İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan da riva-yet edilmiştir.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	16- &ldquo;<strong>Andolsun, Kitap ehlinden, &ouml;lmeden &ouml;nce ona (Hz. İsa&rsquo;ya) inanmayacak kimse yoktur. Kıyamet g&uuml;n&uuml; o da onların aleyhine şahid olacaktır.</strong>&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ali bin İbrahim, Şehr bin Havşeb&rsquo;den şu hadisi rivayet eder:</p>\n\n<p>\n	&ldquo;Haccac bana (Şehr bin Havşeb&rsquo;e) &ldquo;Ey Şehr&rdquo;, &ldquo;Kur&rsquo;an&rsquo;da anlaya-madığım bir ayet var&rdquo; dedi. Hangi ayet olduğunu sorduğumda Nisa su-resinin 159. ayeti (yukarıdaki ayet) olduğunu s&ouml;yledi ve: &ldquo;Vallahi ben, Yahudiler ve Hıristiyanların kellelerini vurduruyorum ve bu sırada on-lara dikkatle bakıyorum, ama onların dudaklarının kıpırdadığını (Hz. İsa&rsquo;ya iman ettiklerini) g&ouml;rm&uuml;yorum! Bu nasıl iştir ?!&rdquo; dedi. Ben &ldquo;Allah Teala sizi ıslah etsin, o ayet sizin tevil ettiğiniz şekilde değildir&rdquo; dedim. Nasıl olduğunu sorması &uuml;zerine, ş&ouml;yle a&ccedil;ıkladım: &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyametten &ouml;nce d&uuml;nyaya inecektir. B&ouml;ylece Yahudi ve Nasranilerden, &ouml;lmeden &ouml;nce<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> ona inanmayan kimse kalmayacaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın arkasında namaz kılacaktır. Haccac: &ldquo;Neler s&ouml;yl&uuml;yorsun sen?! Bunu nereden biliyorsun ki?!&rdquo; diye sorunca; &ldquo;Bu hadistir.&rdquo; dedim, &ldquo;Ben bu hadisi Muhammed bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;den duydum!&rdquo; Bunun &uuml;zerine: &ldquo;Vallahi tam kaynağından duymuşsun!&rdquo; dedi.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	17- <strong>&ldquo;Andolsun biz Zikir&rsquo;den (b&uuml;t&uuml;n sevam&icirc; kitaplar veya Tevrat) sonra Zebur&rsquo;da da &ldquo;Hi&ccedil; ş&uuml;phesiz, salih kullarım yery&uuml;z&uuml;ne miras&ccedil;ı olacaklardır&rdquo; diye yazdık.</strong>&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Mecma&rsquo;ul Beyan tefsirinde bu ayetle ilgili olarak ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdular: &ldquo;Bunlar, ahir zamanda zuhur edecek olan <strong>Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ashaplarıdır.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Mec-ma-ul Beyan tefsirinin yazarı sonra ş&ouml;yle devam ediyor: &ldquo;Şia ve Ehl-i S&uuml;nnet&rsquo;in Hz. Resulullah&rsquo;tan naklettikleri: &ldquo;Eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n kalsa bile, Allah onu, benim Ehl-i Beyt&rsquo;imden salih bir kişiyi g&ouml;ndererek, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi adalet ve eşitlikle doldurmak &uuml;zere uzatır.&rdquo; şeklindeki hadisler de buna delalet et-mektedir.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Tefsir-ul Kummi ve Tefsir-i Ali bin İbrahim&rsquo;de de, bu ayette s&ouml;z&uuml; ge&ccedil;en yery&uuml;z&uuml;ne miras&ccedil;ı olacak olan salih kullardan, <strong>Hz. İmam Mehdi </strong><em>aleyhi&#39;s-sel&acirc;m</em> ve ashabının kastedilmiş olduğu rivayet edilmiştir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>S&uuml;nen-i Ebu Davud</em>, c.4, s.154.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Kemal-ud Din</em> ve <em>Tamam-un Nime</em>, c.2, s.670.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Saf/9.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>İhkak-ul Hak</em>, c. 12, s. 175, 178, 179.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Maide/54.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Zuhruf/61.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bakara/114, Maide/41.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>İhkak-ul Hak</em>, s. 378.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - &Acirc;l-i İmran/83.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - <em>Tefsir-i Ayyaşi</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Ayyaşi Tefsir</em>, c.1, s.283.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Duhayyil, -in <em>El-İmam-ul Mehdi</em>, s. 34.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Nisa/59.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>Kemal-ud Din</em> ve <em>Temamu&rsquo;n Ni&rsquo;me</em>, c.1, s.253. Ayrıca İmam B&acirc;kır&rsquo;dan ş&ouml;yle rivayet edilir: &ldquo;Kastedilen, &ouml;zellikle biziz; Allah Teala insanların kıyamete kadar bize itaat etmesini emretmiştir.&rdquo; Bu hususta &ccedil;ok rivayet vardır; bkz: <em>Usul-i Kafi</em>, c.1, İmamlara itaatin farz oluşu babı; <em>Ayyaşi Tefsiri</em>, c.1, s.249, <em>Safi Tefsiri</em>, s.123 ve diğer eserler. Allah Teala&rsquo;nın kendisi ve Resul&uuml;yle birlikte itaatini farz kıldığı kimselerin alelade insanlar olmayacağı ve masumiyetle korunmuş olmaları gerektiği şartı apa&ccedil;ık ortadadır.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Kasas/5</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - <em>İhkak-ul Hak</em>, s. 378</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Zuhruf/28.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - <em>el-Burhan</em>, c.4, bu ayetin tefsirinde.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - <em>Kemal-ud Din</em> ve <em>Temam&rsquo;un Ni&rsquo;me</em> c:2 s:323.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Lokman/20.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Hac/41.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Z&uuml;heyri, e<em>l-Mehdi</em>, s. 163; <em>Yenabi-&uuml;l Meveddet</em>, s. 425; Duhayyil, e<em>l Mehdi</em>, s. 46-47.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Bihar-ul Envar</em>, c. 51; <em>İlzam-un Nasib</em>, s. 56.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - İsra/81.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - <em>Bihar-ul Envar</em>&rsquo;dan naklen Duhayyil, <em>el-Mehdi</em>, s. 44.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Hadid/17.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Şeyh Tusi, &ldquo;<em>Gaybet</em>&rdquo;, s.120; Duhayyil, &ldquo;e<em>l-Mehdi</em>&rdquo;, s.57.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - M&uuml;lk/30.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Kifayet&rsquo;&uuml;l Eser</em>, <em>İlzam-&uuml;n Nasib</em>, c.1, s. 98.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 52, Hadis 27.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 58, Hadis 50.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>Mecma-ul Beyan</em>, c. 4, s. 152.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Nisa/159.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Yani Hz. İsa (a.s) &ouml;lmeden &ouml;nce veya Yahudi ve Hıristiyanlardan herhangi biri &ouml;lmeden &ouml;nce.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - <em>Kummi Tefsiri</em>, c.1, s.158.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Enbiya/105.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - a.g.e. s. 66.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - a.g.e. s. 66-67.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>Biahr-ul Envar</em>, c. 51, s. 47 ve <em>El-Mizan</em>, c. 14, s. 337.</p>\n	</div>\n</div>','Kur’an’da Hz. Mehdİ (a.s)','','publish','closed','open','','kuranda-hz-mehdi-a-s','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2917',0,'post','',0),(2918,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<h5 align=\"right\">\n	Muhammed Tahir</h5>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re, Mehdilik inancı ahir zamanda d&uuml;nyaya gelmesi beklenen belirsiz bir kurtarıcıya inanmak değildir. Bu mektebe g&ouml;re <strong>Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> babası, annesi, doğum yeri ve bir&ccedil;ok diğer ala-metleriyle tanınan, şu anda hayatta olan ve yery&uuml;z&uuml;n&uuml;n İmamı olup ancak İlahi hikmet gereği gizli bulunan belli bir şahıstır. Şia, Hz. Adem&nbsp; <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ta kıyamete kadar yery&uuml;z&uuml;n&uuml;n, asla Allah&rsquo;ın h&uuml;cceti olan m&acirc;sum bir &ouml;nderden yoksun kalmadığına ve kalmayacağına inanmaktadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şia mektebi, son peygamber olan Hz. Muhammed Mustafa <em>sall&acirc;&rsquo;ll&acirc;hu&nbsp;&nbsp;&nbsp; aleyhi ve alih</em>&rsquo;ten sonra on iki m&acirc;sum İmamın geldiğine ve bunların sonun-cusunun ise on ikinci İmam olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna ve bu İmamın İlahi vaatlerin ger&ccedil;ekleşmesi, dinin yery&uuml;z&uuml;ne tamamen hakim olması, hakkın batıldan tamamen ayrılması ve şartların elverişli hale gelmesi i&ccedil;in uzun bir s&uuml;re g&ouml;zlerden saklı kalarak, İmamet g&ouml;revini y&uuml;r&uuml;teceğini ve sonunda zuhur edip t&uuml;m d&uuml;nyada adaleti hakim kılacağına inanmaktadır.</p>\n\n<h2>\n	Şia&rsquo;ya G&ouml;re Hz. Mehdi Kimdir?</h2>\n\n<p>\n	Ehl-i Beyt mektebine g&ouml;re ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ismi, k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesi olan <strong>Hz. Mehdi</strong>, Hz. Ali ve Hz. Fatıma <em>sel&acirc;m&rsquo;ullahi aleyhima</em>&rsquo;nın soyundan gelmektedir ve Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Zeyn&uuml;lAbidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Musa Kazım <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğludur. Yani Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in onuncu, Hz. Ali ve Hz. Fatıma&rsquo;nın ise Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan olan dokuzuncu torunudur.</p>\n\n<h3>\n	Doğum Tarihi</h3>\n\n<p>\n	Merhum Şeyh Mufid (&Ouml;: 413 h) &ldquo;<em>el İrşad</em>&rdquo; adlı kitabında ş&ouml;yle der :</p>\n\n<p>\n	&ldquo;Hasan Askeri&rsquo;den sonra ki İmam, onun oğludur. Onun ismi Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın ismi ve k&uuml;nyesi de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in k&uuml;nyesidir. Babasının ondan başka gizli veya aşik&acirc;r bir oğlu olmamıştır. &Ouml;nceden de a&ccedil;ıkladığımız gibi d&uuml;şmanlardan gizli bir şekilde onu kendisine halife kılmıştır.</p>\n\n<p>\n	Hicri 255. yılın Şaban ayının 15&rsquo;inde d&uuml;nyaya gelmiştir. Annesi cariyedir ve Nergis diye tanınır. Babası vefat ettiğinde beş yaşında idi; Allah ona hikmeti, Kur&rsquo;an ilmini vermiş ve onu alemlere bir nişane kılmıştır. Hz. Yahya&rsquo;ya &ccedil;ocuklukta hikmeti verdiği gibi ona da &ccedil;ocuklukta hikmet vermiştir. Hz. İsa&rsquo;yı beşikte peygamber kıldığı gibi onu da &ccedil;ocukluk d&ouml;neminde İmam kılmıştır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbn-i Hallekan da &ldquo;<em>Vefayat-ul A&rsquo;yan</em>&rdquo;da ş&ouml;yle yazar:</p>\n\n<p>\n	<strong>&ldquo;Hz. Mehdi</strong>&rsquo;nin doğumu cuma g&uuml;n&uuml;, Şaban ayının on beşinci gecesinde Hicri 255 yılında vuku bulmuştur. Babası vefat ettiğinde beş yaşında idi. Annesinin adı Hamt idi; bazıları ise annesinin isminin Nergis olduğunu s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Muhammed b. Ahmed el-Maliki İbn-i Sabbağ, &ldquo;<em>Fusul-&uuml;l Muhimme</em>&rdquo; adlı kitabının on ikinci faslında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Ebu-l Kasım Muhammed el-Huccet b. Hasan el-Halis hicretin 255. yılının Şaban ayının on beşinci g&uuml;n&uuml; Surre Men Rea (Samerra) şehrinde d&uuml;nyaya gelmiştir.&rdquo;</p>\n\n<h3>\n	Doğum Yeri</h3>\n\n<p>\n	İşaret edildiği gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri Kameri 255 yılında Bağdat&rsquo;ın 175 kilometre kuzey batısına d&uuml;şen &ldquo;Samerra&rdquo; şehrinde d&uuml;nyaya gelmiştir. Bu şehir &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; kitabının yazarı Himevi&rsquo;nin yazdığına g&ouml;re Abbasi Halifelerinden Mu&rsquo;tesim tarafından devlet adamları ve &ouml;zellikle askerlerin aileleriyle bir arada yaşamaları i&ccedil;in Hicri 220&rsquo;de bir askeri lojman olarak inşa edilmiştir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam Hasan Askeri ve babası İmam Ali Naki <em>aleyhi&rsquo;s-selam</em>&rsquo;ın Askeri lakabıyla anılmalarının sebebi de bu şehirde yaşadıkları mahallenin Askeri b&ouml;lge olması ve Asker mahallesi diye tanınmış olmasıydı.</p>\n\n<h3>\n	Hz. Mehdi (a.s) Nasıl D&uuml;nyaya Geldi?</h3>\n\n<p>\n	&Ccedil;eşitli muteber nakillere g&ouml;re <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>d&uuml;nyaya gelirken doğumundan, babası Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>takva, iffet ve paklık &ouml;rneği olan annesi Nergis Hatun ve ilim, takva ve iffet &ouml;rneği olan İmam Hasan Askeri&rsquo;nin halası Hakime Hatun&rsquo;dan başka kimsenin haberi olmamıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişini ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;İmam Muhammed Taki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kızı ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halası olan Hakime Hatun diyor ki: &ldquo;...Ben kardeşim İmam Ali Naki <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ziyaretine gittiğim gibi onun vefatından sonra da oğlu İmam Hasan Askeri&rsquo;nin ziyaretine gidiyordum.</p>\n\n<p>\n	Bir g&uuml;n onların yanına gittim. G&uuml;n batıncaya kadar İmam&rsquo;ın yanında oturdum, akşam olunca, cariyeye seslenerek: &ldquo;Benim elbiselerimi getir de ben gideyim&rdquo; dedim.</p>\n\n<p>\n	İmam Hasan Askeri: &ldquo;<em>Halacığım! bu gece bizimle kal.&rdquo; dedi. &ldquo;&Ccedil;&uuml;nk&uuml; bu gece Şaban ayının yarısının gecesidir. Bu gecede Allah&rsquo;ın katında değerli ve O&rsquo;nun h&uuml;cceti olan bir &ccedil;ocuk d&uuml;nyaya gelecektir. Yeri &ouml;ld&uuml;kten sonra diriltecek olan odur.</em>&rdquo; &ldquo;O &ccedil;ocuk kimden olacak?&rdquo; diye sordum; &ldquo;<em>O, Nergis&rsquo;ten olacak</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	&ldquo;Ey benim efendim, dedim, ben Nergis&rsquo;te gebelik belirtisi g&ouml;remiyorum.&rdquo;</p>\n\n<p>\n	O Tekrar, &ldquo;<em>Nergis&rsquo;ten olacak, diğerinden değil</em>&rdquo; dedi.</p>\n\n<p>\n	Yatsı namazını bitirdikten sonra iftar ettim, sonra yerime &ccedil;ekildim, ama s&uuml;rekli olarak Nergis&rsquo;in durumunu g&ouml;zetliyordum.</p>\n\n<p>\n	Gece yarısı olduğunda namaz i&ccedil;in kalktım. Namazımı bitirip Nergis&rsquo;e baktığımda uykuda olduğunu ve hi&ccedil; kıpırdamadan yattığını g&ouml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Kıssanın devamı Musa b. Muahmmed&rsquo;in nakline g&ouml;re ş&ouml;yledir: Hakime Hatun diyor ki: &ldquo;Oturup namazdan sonraki zikir ve duaları okuduktan sonra birazcık uyumuşum; birden kaygıyla yerimden kalktım. G&ouml;rd&uuml;m ki Nergis Hatun uyumuş. Biraz sonra o da kalktı ve gece namazı kıldı ve tekrar uyudu.&rdquo;</p>\n\n<p>\n	Hakime Hatun ş&ouml;yle devam ediyor: &ldquo;Fecrin doğup doğmadığına bakmak i&ccedil;in dışarı &ccedil;ıktım. G&ouml;rd&uuml;m ki birinci fecir doğmuş; ancak Nergis Hatun h&acirc;l&acirc; uyuyordu. Bu durum kalbimde ş&uuml;phe uyandırmaya başladı. Tam o sırada Hz. İmam Hasan Askeri bulunduğu yerden seslenerek: &ldquo;<em>Halacığım! Acele etme, &ccedil;ocuğun doğumu yaklaşmıştır.</em>&rdquo; dedi.</p>\n\n<p>\n	Ben oturup Elif L&acirc;m M&icirc;m, Secde ve Yasin surelerini okumaya başladım. O sırada Nergis Hatun&rsquo;un birden dehşet i&ccedil;erisinde yerinden kalktığını g&ouml;rd&uuml;m; onun yanına koştum, onu kendime yasladım. &ldquo;Allah&rsquo;ın yardımıyla! Ne oldu, bir şey mi hissediyorsun?&rdquo; dedim. &ldquo;Evet, halacığım&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Kendini toparlamaya &ccedil;alış, bu, sana vaadedilen şeydir işte&rdquo; dedim.</p>\n\n<p>\n	Bu halde ben ve Nergis Hatun uyuklama gibi bir hal ge&ccedil;irdik. Kendime gelir gelmez yeni d&uuml;nyaya gelen bebeği d&uuml;ş&uuml;nd&uuml;m. Nergis&rsquo;in &uuml;ze-rindeki elbiseyi kaldırdım, secde halinde yere kapanmış olan yeni bebeği kucağıma aldığımda onun tertemiz olarak d&uuml;nyaya geldiğini g&ouml;rd&uuml;m. &Ouml;ylece onu babasına g&ouml;t&uuml;rd&uuml;m.&rdquo;</p>\n\n<p>\n	Mes&rsquo;udi&rsquo;nin nakline g&ouml;re İmam Hasan Askeri &ccedil;ocuğu sol elinin &uuml;zerinde oturttu ve sağ eliyle de arkasından tutarak &ldquo;Konuş&rdquo; dedi. Bunun &uuml;zerine <strong>Hz. İmam-ı Zaman</strong> konuşmaya başladı ve: &ldquo;<strong>Eşhedu en la İlahe illallah ve eşhedu enne Muhammed&rsquo;en Resulullah </strong><em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em><em>i ve sellem</em>&rdquo; dedi.</p>\n\n<p>\n	Sonra Hz. Emir-ul M&uuml;&rsquo;minin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer İmamlara salavat getirdi....<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu rivayet bir&ccedil;ok m&uuml;teber senetle nakledilmiş ve Ehl-i Beyt mektebinin b&uuml;y&uuml;k alimlerince doğruluğu tastik edilmiştir. Hatta Ehl-i S&uuml;nnet&rsquo;in de bir &ccedil;ok tarih ve teracim hususunda eseri olan g&uuml;venilir alimleri Hz. İmam Hasan Askeri&rsquo;nin 15 Şaban ayında Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ile aynı ismi taşıyan bir &ccedil;ocuğu olduğunu bildirmişlerdir.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;nin Doğumundaki Bazı &Ouml;zellikler</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;yi diğer İmamlardan ayıran birtakım &ouml;zellikler vardır. Bu &ouml;zelliklerden bazısı, bu İmamın doğumuyla ilgili meselelerdir. &Ouml;rneğin; İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em><strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya gelmesini d&uuml;şmanlardan gizli tutmuş ve sadece g&uuml;venilir dostlarına bu olayı bildirmiştir. Bu gibi konuların nedenini anlayabilmek i&ccedil;in o d&ouml;nemdeki varolan siyasi ve toplumsal şartları ve &ouml;zellikle siyasi otoritenin Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı tutumlarını incelemek gerekir.</p>\n\n<h2>\n	Abbasilerin, Ehl-i Beyt (a.s) ve Şiilere Karşı Tutumu</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumu Abbasilerin, h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; d&ouml;neme rastlar. Bu y&uuml;zden bu d&ouml;nemde hakim şartları incelemek i&ccedil;in her şeyden &ouml;nce Abbasi Halifelerinin Ehl-i Beyt İmamlarına karşı izledikleri politikaya vakıf olmak gerekir.</p>\n\n<p>\n	Tarih kitaplarında Abbasilerin h&uuml;k&uuml;mranlık s&uuml;resi ile ilgili olarak kaydedilen olay ve vakıalara baktığımızda, onların da Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a karşı b&uuml;y&uuml;k bir d&uuml;şmanlık beslediklerini, onları kendi ra-kipleri<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> olarak g&ouml;r&uuml;p &ccedil;eşitli vesilelerle onlara baskı yaptıklarını, halkla ilişkilerini sınırlandırıp onlara ve dostlarına her t&uuml;rl&uuml; zul&uuml;m ve eziyeti reva g&ouml;rd&uuml;klerini g&ouml;r&uuml;r&uuml;z. Ger&ccedil;i Abbasiler, Emevilere karşı kıyamların-da Ehl-i Beyt&rsquo;in haklarını savunmayı, Kerbela şehitlerinin intikamını al-mayı, kendilerine şiar edinmişlerdi. Ama başa ge&ccedil;tiklerinde onlar da Emevilerin y&ouml;ntemine uyarak aynı yolu s&uuml;rd&uuml;rm&uuml;şlerdir. O d&ouml;nemde yaşamış olan bir şair Abbasilerin tutumunu ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	Allah&rsquo;a andolsun ki, eğer &Uuml;meyye oğulları zul&uuml;m ile Peygamber&rsquo;in torununu katletmeye yeltendilerse, kabrini yıkmakla Abbas oğulları da onlara uydular; &ouml;ld&uuml;rmekte onlara yardımcı olmaya muvaffak olmama teess&uuml;flerini, kabrini yıkmakla giderdiler. (Şeyh Tusi,<em> el-Emali</em>)</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın doğumundan takriben on yıl &ouml;nce başta bulunan Abbasi Halifesi M&uuml;tevekkil&rsquo;in<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>, Ehl-i Beyt&rsquo;e karşı kin ve nefreti, o dereceye varmıştı ki, Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın mezarını yıkma emrini vermiş, hatta bu mezardan bir iz bırakmamak i&ccedil;in bir Yahudiden mezar-ı şerifin bulunduğu yerin s&uuml;r&uuml;p ekmesini istemiştir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Ebu-l Ferec İsfahani &ldquo;<em>Mekatil-ut Talibiyyin</em>&rdquo;, s.395&rsquo;de ş&ouml;yle diyor:</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;in işlerinden biri de, Hz. H&uuml;seyn&rsquo;in kabrini yıkmak ve t&uuml;rbesini tahrip ettirmek idi. Yine o, Hz. H&uuml;seyn&rsquo;in mezarının ziyaretini &ouml;nlemek i&ccedil;in t&uuml;rbeye varan yollarda karakollar oluşturmuş ve askerleri Hz. H&uuml;seyn&rsquo;in mezarını ziyaret eden birisini bulsalar hemen yakalıyor, &ouml;ld&uuml;r&uuml;yor veya ağır işkencelere tabi tutuyorlardı.&rdquo;</p>\n\n<p>\n	Yine bu adam (M&uuml;tevekkil), Hz. Ali&rsquo;ye olan d&uuml;şmanlığı y&uuml;z&uuml;nden, ayyaşlık meclislerinde maymun sıfatlı bazı uşaklarına kendisini Hz.&nbsp;&nbsp;&nbsp; Ali&rsquo;ye benzeterek taklit&ccedil;ilik yapıp halkı g&uuml;ld&uuml;r&uuml;p eğlendirmesini emrediyordu.</p>\n\n<p>\n	M&uuml;tevekkil&rsquo;den sonra y&ouml;netime ge&ccedil;en oğlu Muntasır Ehl-i Beyt&rsquo;e karşı uygulanan zulm&uuml; kaldırmaya &ccedil;alışmışsa da ama onun h&uuml;k&uuml;mdarlık s&uuml;resi ancak yedi ay s&uuml;rm&uuml;şt&uuml;r; ondan sonra Hicri 248&rsquo;den sonraki yıl başa ge&ccedil;en Mustain ve Mu&rsquo;taz babalarının y&ouml;ntemine yeniden d&ouml;n&uuml;p Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve baskılarını yenilemişlerdir.</p>\n\n<p>\n	Mu&rsquo;taz d&ouml;neminde Hz. İmam Ali Naki zehirlenip şehit edilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Bu d&ouml;nemde Ehl-i Beyt&rsquo;e karşı olan baskı o dereceye varmıştı ki, tanınmış kimseler dahi zalim Abbasi y&ouml;neticilerinin korkusundan kızlarını Ehl-i Beyt soyundan gelen gen&ccedil;lere vermekten sakınıyorlardı.</p>\n\n<p>\n	&Ouml;rneğin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m </em>&lsquo;ın soyundan olan Muhammed b. Salih, İbrahim b. M&uuml;debbir İsa b. Musa Cehrumi&rsquo;nin kızıyla evlenmek istediğini ona bildirdiğinde İsa bu isteği reddederek ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin ediyorum ki senin soyunu tanımadığın i&ccedil;in seni reddetmiyorum; &ccedil;&uuml;nk&uuml; bu soydan daha &uuml;st&uuml;n bir soy tanımıyorum. Bu y&uuml;zden bu akrabalık herkes i&ccedil;in bir iftihardır. Ama kendi can ve malım hususundan M&uuml;tevekkil ve oğlundan korkuyorum.&rdquo; (<em>Mekatil-ut Tali-biyyin</em>, s. 604)</p>\n\n<h2>\n	Abbas Oğullarının Umeyye Oğullarıyla Y&ouml;ntem Farkı</h2>\n\n<p>\n	Abbasiler, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarında genellikle bir nevi nifaka başvurmuşlardır. Bunun nedeni ise, Emevilerin Ehl-i Beyt&rsquo;e karşı zul&uuml;m ve cinayetleri sonucu M&uuml;sl&uuml;manların Ehl-i Beyt&rsquo;i savunmaya kalkışması ve bu uğurda &ccedil;eşitli kıyamların oluşması ve aralıksız devam etmesiydi. Bu y&uuml;zden Abbasiler Ehl-i Beyt&rsquo;e karşı a&ccedil;ık&ccedil;a d&uuml;şmanlıktan ka&ccedil;ınmışlardır.</p>\n\n<p>\n	Bu siyaset gereği &ouml;zellikle Me&rsquo;mun&rsquo;un d&ouml;neminden başlayarak bir nevi nifakla Ehl-i Beyt&rsquo;i zahirde kendi yanlarında g&ouml;stermeye ve ger&ccedil;ekte ise her t&uuml;rl&uuml; hareketlerini kontrol altında bulundurmaya &ccedil;alışmışlar ve istedikleri zaman zehirleyerek şehit etmişlerdir.</p>\n\n<p>\n	Ehl-i Beyt İmamlarını zorla Medine&rsquo;den Abbasi Halifesinin bulunduğu şehre getirmiş ve &ccedil;eşitli y&ouml;ntemlere başvurarak onları da kendi eksenlerinde yer alan kapıkulu alimlerden biri yapmaya yeltenmişlerdir. Hatta defalarca onları da kendi ayyaşlık meclislerine &ccedil;ekmeye &ccedil;alışıp toplumsal mevkilerini kırmak istemişlerdir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Ama b&uuml;t&uuml;n bu komploları yenilgiye sonu&ccedil;landığını ve Ehl-i Beyt&rsquo;in, hilafet merkezinde bile g&uuml;n ge&ccedil;tik&ccedil;e takva, ilim ve p&acirc;klıklarıyla n&uuml;fuzlarının daha bir arttığını g&ouml;r&uuml;nce zaaf ve acizliklerinin ifadesi olarak İmamları zehirleyerek şehit etmişlerdir.</p>\n\n<h2>\n	İmam Ali Naki ve Hasan Askeri (a.s) &rsquo;ın D&ouml;nemleri</h2>\n\n<p>\n	İmam Ali Naki ve İmam Hasan Askeri <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın d&ouml;nemlerinde bu zul&uuml;m, baskı ve işkenceler daha bir artış g&ouml;stermiştir. Yirmi sekiz yaşında Abbasiler tarafından zehirle şehit edilen İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kısa s&uuml;ren &ouml;mr&uuml; boyunca defalarca zindanlara atılmıştır. Zindanda olmadıkları s&uuml;rede ise askeri lojmanların bulunduğu Samerra şehrinde g&ouml;z altında tutulmuşlardır</p>\n\n<p>\n	On ikinci İmam&rsquo;ın, <strong>Mehdi</strong> olduğu hakkındaki hadisler ve Ş&icirc;a&rsquo;nın, İmam Hasan Asker&icirc;&rsquo;yi <em>aleyhi&rsquo;s-sel&acirc;m</em> on birinci İmam olarak tanıması ve bunun t&uuml;m M&uuml;sl&uuml;manlar nezdinde de bilinen on iki halife hadisi vb. hadiselerle de tam bir uyum i&ccedil;erisinde oluşu, Abbas oğullarının telaş ve korkusunu b&uuml;sb&uuml;t&uuml;n artırmıştı. Bu durum Abbasi Halifelerini daha bir tedirgin etmiş olacak ki, onlar baskılarını son iki İmam&rsquo;a daha da artırmıştılar. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z &ccedil;ocuğu olmamıştı; fakat bu, doğru muydu? Buna bir t&uuml;rl&uuml; inanamıyorlardı. Onun i&ccedil;in de İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evleri, daima g&ouml;z altındaydı; kesin bir &ccedil;are olarak İmamı zindana atmayı d&uuml;ş&uuml;nd&uuml;ler ve Abbasi Halifelerinden M&uuml;hted&icirc;, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı zindana kapattırarak, Vasif oğlu S&acirc;lih&rsquo;i de, h&acirc;llerini teftişe ve kendisine haber vermeye memur etmişti; haklarında her t&uuml;rl&uuml; zulm&uuml; yapması emredilen Salih, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın tesiri altında kalmış, M&uuml;h-tedi&rsquo;ye g&uuml;nd&uuml;z&uuml;n akşama dek, geceleyin sabaha kadar ibadetle meşgul olan, kimse hakkında bir s&ouml;z s&ouml;yleyemem, duadan, ibadetten başka bir şeyle meşgul olmayan bir kişi ne yapılabilir ki diye haber g&ouml;ndermişti.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, Mu&rsquo;temit tarafından da birka&ccedil; kez hapsettirilmiştir. Bu suretle devrin iktid&acirc;rı, hem İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Şii-lerle g&ouml;r&uuml;şmesini &ouml;nl&uuml;yor, hem &ccedil;ocuk sahibi olmasını engelliyor, hem de g&ouml;z altında bulunduruyordu. Mu&rsquo;temit, zindandaki memurları vasıtasıyla, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında d&acirc;ima bilgi almaktaydı; fakat İmam&rsquo;ın <em>aleyhi&rsquo;s-sel&acirc;m</em> ibadet, namaz ve niyazdan başka bir şeyle uğraş-madığını ona bildiriyorlardı; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> her g&uuml;n&uuml;n&uuml; oru&ccedil;la ge&ccedil;irir ve kendi evinden g&ouml;nderilen yemeğiyle, zindandakilerle ber&acirc;ber iftar ederdi. Zindandakilerden de İmam&rsquo;a uyarak oru&ccedil; tutanlar oluyordu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, bir kere de Ali b. Otamış adlı birinin murakabesi altında hapsedilmişti. Bu adamcağız, Alevilere (Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarına) pek d&uuml;şmandı; kafasında, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iyice eziyet etmeyi kurmuştu; fakat İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın heybetiyle beraber g&uuml;zellikleri, temkin ve vakarıyla beraber l&uuml;tuf ve m&uuml;r&uuml;vveti, Rabbine y&ouml;nelik ibadet ve itaati, bu zatı şaşırtmıştı; bir g&uuml;n sonra İmam&rsquo;ı zindandan &ccedil;ıkarttı, bundan sonra da Ali evlatlarına karşı inancı değişti ve onların saygısını g&ouml;zeten sağlam bir kişiliğe sahip oldu.</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, son olarak, hicretin 260. yılında hapsedilmişlerdi. Bir g&uuml;n, annelerine, &ldquo;Bu yıl bir eziyete uğrayacağım&rdquo; buyurmuşlardı. Anneleri, ağlamaya başlayınca, &ldquo;Ağlamanın, &uuml;z&uuml;lmenin faydası yok&rdquo; demişler, o yılın Sefer ayında memurlar gelip kendilerini almışlar, zindana atmışlardı.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>Abbasiler tarafından &ccedil;ok şiddetli bir takibe alınmış ve bu yolla İmam&rsquo;ın evlat sahibi olmasını kendi akıllarınca &ouml;nlemek istemişlerdir.</p>\n\n<h2>\n	İmam Hasan Askeri&rsquo;yi &Ouml;ld&uuml;rmek İstemeleri</h2>\n\n<p>\n	&Ouml;nceden de değinildiği gibi İmam Hasan Asker&icirc;, &ccedil;ok ağır bir askeri kontrol altında yaşıyordu. Defalarca zindana atılmış, &ouml;ld&uuml;r&uuml;lmesi karar-laştırılmıştı; ama her defasında beklenmedik İlah&icirc; bir l&uuml;tuf sonucu bu komplolardan kurtulmuştu.</p>\n\n<p>\n	İrbili naklediyor ki: Mu&rsquo;tez, Said isimli yardımcısına İmam Hasan Askeri&rsquo;yi Kufe&rsquo;ye g&ouml;t&uuml;rmesini emrettiğinde, Ebu Heysem İmam&rsquo;a ş&ouml;yle yazdı: &ldquo;Sana feda olayım, bizi endişelendiren ve rahatımızı ka&ccedil;ıran bir haber aldık. İmam Hasan Askeri cevap olarak: &ldquo;&Uuml;&ccedil; g&uuml;n sonra bu endi-şeden kurtulacaksınız&rdquo; diye yazdı. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n Mu&rsquo;tez &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Bu olayı İbn-i Şehraşup &ldquo;<em>Menakıb</em>&rdquo; adlı kitabında ş&ouml;yle naklediyor:</p>\n\n<p>\n	Mu&rsquo;tez yardımcısı olan Said&rsquo;e: &ldquo;Ebu Muhammed&rsquo;i (İmam Hasan Askeri&rsquo;yi) Kufe&rsquo;ye g&ouml;t&uuml;r ve yolda boynunu vur&rdquo; diye emir g&ouml;nderdi. Bunun &uuml;zerine İmam&rsquo;dan, bu endişeden kurtulacağımıza dair bir mek-tup elimize ulaştı. Bu olaydan &uuml;&ccedil; g&uuml;n sonra Mu&rsquo;tez hilafetten alınıp &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Mu&rsquo;taz&rsquo;dan sonra başa ge&ccedil;en M&uuml;htedi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ouml;ld&uuml;rme d&uuml;ş&uuml;ncesindeydi, ancak o da amacına ulaşamadan can verdi.</p>\n\n<p>\n	Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ebu Haşim&rsquo;den ş&ouml;yle naklediyor: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ile birlikte Vasık oğlu Muhtedi&rsquo;nin zindanına hapsedilmiştik. İmam bana ş&ouml;yle dedi: &ldquo;Ey Ebu Haşim, bu tağut, bu gece Allah&rsquo;ın emriyle oynamak ve onu hi&ccedil;e saymak istiyor. Bu y&uuml;zden Allah Teala onun &ouml;mr&uuml;n&uuml; kesecek ve sonrakine verecektir. Şu an benim evladım yok, ama Allah Teala bana yakın bir zamanda bir oğul verecektir.&rdquo; (<em>Gaybet</em>, s. 134)</p>\n\n<p>\n	Ebu Haşim diyor ki: O gecenin sabahı T&uuml;rk askerleri Muhtedi&rsquo;ye saldırıp onu &ouml;ld&uuml;rd&uuml;ler ve Mu&rsquo;temid onun yerine ge&ccedil;ti. B&ouml;ylece Allah bizi korumuş oldu.</p>\n\n<p>\n	Şeyh Saduk Muhammed İbn-i Abdullah&rsquo;tan naklediyor ki:</p>\n\n<p>\n	İmam Hasan Askeri, Zubeyr&icirc; (Bazı g&ouml;r&uuml;şlere g&ouml;re maksat Abbasi Halifesi Muhtedi&rsquo;dir) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nde evinden &ccedil;ıkıp ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;<em>Bu Allah&rsquo;ın velilerine karşı gelenlerin cezasıdır. O beni evladım olmadan &ouml;ld&uuml;receğini sandı, karşılık olarak da Allah&rsquo;ın kudretini g&ouml;rd&uuml;</em>.&rdquo;</p>\n\n<p>\n	Ahmed b. Muhammed b. Abdullah diyor ki: Bundan sonra İmam oğul sahibi oldu.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	M&uuml;htedi&rsquo;den sonra başa ge&ccedil;en Mu&rsquo;temid de defalarca İmam&rsquo;ı hapise atıp eziyetlere maruz bırakmış ve sonunda İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> Mut&rsquo;emid tarafından zehir verilerek şehit ettirilmiştir.</p>\n\n<p>\n	Bu durum, bir y&ouml;nden Firavun&rsquo;un Ben&icirc; İsrail soyundan Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geleceği vaadini duyması ve bu vaadin Ben&icirc; İsrail&rsquo;deki &ouml;nemini bilerek Ben&icirc; İsrail&rsquo;in oğlan &ccedil;ocuklarını &ouml;ld&uuml;rtmesi ve bu yolla bu İlahi vaadin ger&ccedil;ekleşmesini &ouml;nlemesine benzemektedir.</p>\n\n<p>\n	İşte <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Ehl-i Beyt İmamlarının b&uuml;y&uuml;k baskı ve zul&uuml;m altında bulunduğu, zalimlerin bu İmamları kendi askeri kararg&acirc;hları sa-yılan bir şehirde g&ouml;zaltında tutarak zahirde g&uuml;venlik hissettikleri karan-lık bir d&ouml;nemde Abbasi Halifesinin zul&uuml;m sarayının yanı başında Hicri 255. yılının Şaban ayının on beşinci gecesinde d&uuml;şmanların g&ouml;z&uuml;nden uzak bir şekilde d&uuml;nyaya geldi ve b&ouml;ylece Allah&rsquo;ın kesin iradesi ger&ccedil;ek-leşmiş oldu.</p>\n\n<h2>\n	Hz. Mehdi (a.s) &rsquo;ın D&uuml;nyaya Gelişinden Sonraki D&ouml;nem</h2>\n\n<p>\n	<strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinden sonra, babası İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ancak beş yıl hayatını s&uuml;rd&uuml;rebildi. &Ccedil;&uuml;nk&uuml; <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hicri 255 yılında d&uuml;nyaya geldi, İmam Hasan Askeri ise Hicri 260 yılının Rebiulevvel ayında Abbasi Halifesi tarafından verilen zehir sonucu şahadete ulaştı.</p>\n\n<p>\n	İşte bu beş yıl d&ouml;neminde İmam Hasan Askeri&rsquo;nin en &ccedil;ok &ouml;nem verdiği mesele oğlu <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanların g&ouml;z&uuml;nden uzak tutmak, hatta Abbasi Halifeleriyle &ccedil;ok yakın ilişkisi olan kendi kardeşi Cafer&rsquo;den bile gizlemek ve Allah Teala&rsquo;nın kendisine b&ouml;yle bir evlat verdiğini saklayarak onların haberdar olmasını &ouml;nlemek olmuştur.</p>\n\n<p>\n	Ama bunun yanısıra, İlah&icirc; h&uuml;ccetin herkes hakkında tamamlanması i&ccedil;in takva ve imanlarıyla tanınmış, herkesin g&uuml;vendiği, &ccedil;eşitli b&ouml;lgelerden olan Ehl-i Beyt mektebine bağlı b&uuml;y&uuml;k şahsiyetlere, b&ouml;yle bir &ccedil;ocuğunun olduğunu bildirmiş ve bu m&uuml;barek evladını onlara g&ouml;stererek onların kalplerini mutmain kılmıştır ve onlara bu haberi g&uuml;venilmeyen kimselerden gizlemelerini emretmiştir.</p>\n\n<p>\n	Merhum Şeyh Mufid İmametle ilgili &ldquo;<em>el-İrşad</em>&rdquo; adlı değerli eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, kendisinden sonra hak devletini kurmak i&ccedil;in beklenilen oğlunu İmam olarak bıraktı.</p>\n\n<p>\n	D&ouml;nemin sultanı, İmamiyye Şiasının inancına g&ouml;re b&ouml;yle bir İmam&rsquo;ın geleceği yaygın olduğu ve Şia&rsquo;nın bu İmam&rsquo;ın gelişini bekle-diğini bildiği i&ccedil;in &ccedil;ok ciddi bir şekilde onu arıyordu. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m </em>da bu y&uuml;zden oğlunun d&uuml;nyaya gelişini gizlemiş ve onu hayatı d&ouml;neminde aşik&acirc;r etmemişti. Bu y&uuml;zden Ehl-i Beyt mektebinin dışında kalan bir&ccedil;ok insan bu İmam&rsquo;ı tanımamıştır. (Şeyh Mufid &ldquo;<em>el İrşad</em>&rdquo;, <strong>Hz. Mehdi</strong> B&ouml;l&uuml;m&uuml;)</p>\n\n<p>\n	Normal şartlar gereğince m&uuml;talaa edildiğinde de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelişinin gizli tutulabilmesine yardımcı olan muhtelif fakt&ouml;rler vardır. Bu fakt&ouml;rlerden biri, İmam&rsquo;ın annesinin cariye olması ve cariyelerin asıl g&ouml;revlerinin evlerde hizmet&ccedil;ilik olması hasebiyle du-rumlarının fazla dikkat &ccedil;ekmemesi olmuştur.</p>\n\n<p>\n	Elbette bu gibi hususlarda asıl fakt&ouml;r ve sebebin yenilmez İlah&icirc; irade olduğuna dikkat etmek gerekir.</p>\n\n<p>\n	Evet, Musa&rsquo;yı bulup &ouml;ld&uuml;rebilmek i&ccedil;in binlerce &ccedil;ocuk &ouml;ld&uuml;ren Fira-vun gibi bir zalimin evinde ve onun g&ouml;zleri &ouml;n&uuml;nde Musa&rsquo;yı koruyup b&uuml;y&uuml;ten Allah, İlah&icirc; vaadeleri ger&ccedil;ekleştirecek olan, son Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in son vasisi <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı da zalim Abbasi h&uuml;k&uuml;mdarlarının hilelerinden korumaya kadirdir.</p>\n\n<p>\n	Yakın ve &ouml;zel dostlarına gelince, Hz. İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>Hz. Mehdi</strong>&rsquo;nin d&uuml;nyaya geldiğini onlara bildirmesiyle hakikati arayan-ların kurtuluş yolunu bulabilmeleri i&ccedil;in sağlam bir vesile ortaya koy-muştur:</p>\n\n<p>\n	Şimdi Hz. İmam Hasan Askeri d&ouml;neminde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığından haberdar olan bazı şahsiyetleri tanıtalım.</p>\n\n<p>\n	Merhum Şeyh Tusi &ldquo;<em>Gaybet</em>&rdquo; adlı kitabında Ali b. Bilal, Ahmet b. Hilal, Muhammed b. Mauviye b. Hakim ve Hasan b. Eyyub gibi Şia&rsquo;nın &ouml;nde gelenlerinden ş&ouml;yle naklediyor: Bir defasında İmam Hasan Asker&rsquo;i <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ondan sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in toplandık arada ge&ccedil;en konuşmalarından sonra İmam buyurdu ki: &ldquo;<em>Benden sonraki İmam&rsquo;ın kim olduğunu sormak i&ccedil;in yanıma geldiniz, değil mi?</em>&rdquo; Biz &ldquo;Evet&rdquo; dedik. Biraz bekledikten sonra (İmam evdeki odalarından birine girip) y&uuml;z&uuml; dolunay gibi olan, İmam Hasan Askeri&rsquo; ye &ccedil;ok benzeyen bir &ccedil;ocuk getirdi ve &ldquo;<em>Bu, benden sonra sizin İmamınız, benim de halifemdir. Ona itaat edin, tefrikaya d&uuml;şmeyin, yoksa dininiz hususunda helak olursunuz. Ama şunu da bilin ki, bu g&uuml;nden sonra artık onu g&ouml;remeyeceksiniz; sizler Osman b. Said&rsquo;in getirdiği s&ouml;zleri kabul edin, emrine uyun, o İmamınızın s&ouml;zc&uuml;s&uuml;d&uuml;r ve emir onun emridir.</em>&rdquo; diye buyurdu.</p>\n\n<p>\n	Yine Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de ve Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Sa&rsquo;d Eş&rsquo;ari&rsquo;den nakeldiyorlar ki Ahmet ş&ouml;yle dedi: İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıktım ve ondan sonraki İmam&rsquo;ın hakkında sordum. İmam: &ldquo;<em>Ey Ahmed, dedi, Allah Teala Hz. Adem&rsquo;i yarattığından bu g&uuml;ne kadar ve bu g&uuml;nden kıyamete kadar yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmamış ve bırakmaz da! O h&uuml;ccet ki, Allah onun vasıtasıyla insanlardan belaları giderir, yağmuru yağdırır ve yerin bereketlerini &ccedil;ıkarır.</em>&rdquo; Dedim ki &ldquo;Sizden sonraki, İmam ve halife kimdir? bunu &ouml;ğrenmek istiyorum.&rdquo;</p>\n\n<p>\n	İmam hemen kalkıp eve girdi ve y&uuml;z&uuml; ay gibi parlayan &uuml;&ccedil; yaşlarında bir &ccedil;ocuğu omuzunda taşıyarak getirdi ve:<em> &ldquo;Ey Ahmet b. İshak,&rdquo; dedi, &ldquo;Eğer senin Allah yanında ve Allah&rsquo;ın h&uuml;ccetleri yanında değerli bir mevkin olmasaydı oğlumu sana g&ouml;stermezdim. &Ccedil;ocuğumun ismi ve k&uuml;nyesi Resulullah&rsquo;ın ismi ve k&uuml;nyesidir. Yerin zul&uuml;m ile dolduğu gibi onu adaletle dolduracak olan da budur. Ey Ahmet, onun bu &uuml;mmetteki yeri, Hızır&rsquo;ın ve Zulkarneyn&rsquo;in yeri gibidir. Allah&rsquo;a andolsun ki, o &ouml;ylesine bir gaybet d&ouml;nemi ge&ccedil;irecek ki, yalnız Allah&rsquo;ın, kendisni onun İmameti ve zuhurunun yaklaşması i&ccedil;in dua etmeye muvaffak kıldığı kimseler hari&ccedil;, kimse helak olmaktan kurtulmayacaktır. İmamete inananlardan &ccedil;oğu da d&ouml;necektir. Bizim velayetimiz &uuml;zere Allah&rsquo;ın ahit aldığı, kalbinde imanı yazdığı ve kendi rahmetiyle des-teklediği kimseler hari&ccedil; herkes bu inan&ccedil;tan cayacaktır</em>.&rdquo;</p>\n\n<p>\n	Sonra ş&ouml;yle dedi: &ldquo;<em>Ey Ahmet, bu, Allah&rsquo;ın emirlerinden bir emirdir. O&rsquo;nun gizli sırlarından bir sırdır. Sana dediğimi iyice belle ve Allah&rsquo;a ş&uuml;kredenlerden ol.</em>&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya gelmesinden sonra, bu b&uuml;y&uuml;k nimetten dolayı Allah&rsquo;a ş&uuml;k&uuml;r amacıyla ve belki de &ouml;zel dostlarını haberdar kılmak i&ccedil;in akike<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> olarak onlarca kurban kesmiştir. İmam Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in, akike olarak &uuml;&ccedil; y&uuml;z koyun kestirip dağıttığı nakledilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine, Osman b. Said&rsquo;e; 10 bin rıtl (3276 kg.) et ve 100 bin rıtl ekmek alıp Ben&icirc; Haşim&rsquo;e oğlundan akike olarak dağıtmasını emretmiştir.</p>\n\n<p>\n	Yine, ashabından olan İbrahim&rsquo;e d&ouml;rt koyun g&ouml;nderip ş&ouml;yle yazdığı nakledilmiştir:</p>\n\n<p>\n	&ldquo;<em>Bismillahirrahmanirrahim. Oğlum<strong> Muhammed Mehdi</strong> tarafından bunu akike olarak dağıt ve kendin de ye! Allah sana esenlik versin ve bulduğun şiilere de yedirt.</em>&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İmam Hasan Askeri, hatta uzak şehirlerde bulunan g&uuml;venilir dost-larına bile oğlunun d&uuml;nyaya geldiğini bildirmiş ve b&ouml;ylece g&uuml;venilir in-sanlar vasıtasıyla liyakati olan insanlara bu haberin ulaşmasını sağla-mıştır.</p>\n\n<p>\n	Merhum Şeyh Saduk &ldquo;<em>Kemal-ud Din</em>&rdquo; kitabında Ahmed b. Hasan İshak Kumm&icirc;&rsquo;den ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	İmam Hasan Askeri benim b&uuml;y&uuml;k babama kendi el yazılarıyla şu i&ccedil;erikte bir mektup yazmış:</p>\n\n<p>\n	<em>&ldquo;Bizim &ccedil;ocuğumuz d&uuml;nyaya geldi. Ama sen bunu (bu haberi) halk-tan gizli tut. &Ccedil;&uuml;nk&uuml; biz de onu en yakın dostlarımızdan başkasına s&ouml;ylemedik. Sana bildirdik ki, Allah&rsquo;ın bizi sevindirdiği gibi sen de sevinesin. Vesselam.</em>&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, bazı &ouml;zel ashabına oğlu <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın d&uuml;nyaya geldiğini haber vermiştir ve bazılarına da bizzat oğlu <strong>Mehdi</strong>&rsquo;yi g&ouml;stermiştir:</p>\n\n<p>\n	İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, ashabından bazılarına da <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo; ın nişanelerini tanıtmıştır &ouml;rnek olarak aşağıdaki kıssayı naklediyoruz:</p>\n\n<p>\n	&ldquo;<em>Kifayet-ul M&uuml;htedi</em>&rdquo; kitabının nakline g&ouml;re Şeyh Muhammed b. Hibetullah Trablusi &ldquo;<em>el-Ferec ul Kebir</em>&rdquo; adlı kitabında kendi senediyle İmam Hasan Askeri&rsquo;nin hizmet&ccedil;ilerinden olan Ebu-l Edyan&rsquo;dan nak-lediyor ki, İmam Hasan Askeri hastaydı; huzuruna &ccedil;ıktım. İmam birka&ccedil; mektup yazıp bana verdi ve &ldquo;<em>Bu mektupları Medain şehrinde bizim şu dostlarımıza ulaştır</em>&rdquo; dedi ve sonra da şu s&ouml;zleri ekledi:</p>\n\n<p>\n	&ldquo;<em>Bil ki, on beş g&uuml;nden sonra buraya (Samerra&rsquo;ya) geri d&ouml;necek ve benin evimde ağlama sesi duyacak ve benim cenazemi gus&uuml;l yerinde bulacaksın</em>.&rdquo;</p>\n\n<p>\n	Ebu-l Edyan: &ldquo;Ey efendim,&rdquo; dedim, &ldquo;eğer b&ouml;yle b&uuml;y&uuml;k bir facia ger-&ccedil;ekleşirse o zaman Allah&rsquo;ın h&uuml;cceti ve bizim İmamımız kim olacak?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Mektupların cevabını senden isteyen</em>&rdquo; diye cevap verdi. Ben daha fazla a&ccedil;ıklamasını rica edince İmam: &ldquo;<em>Bana namaz kılacak olan Allah&rsquo; ın h&uuml;cceti ve benden sonra İmam ve Kaim-u bil-emir&rsquo;dir</em>&rdquo; diye buyur-du. Ben daha fazla nişane isteyince, İmam: &ldquo;<em>Para kesesinde ne oldu-ğunu bildirendir</em>&rdquo; diye cevap verdi.</p>\n\n<p>\n	Ebu-l Edyan diyor ki: İmam&rsquo;ın heybetinden, hangi hemyandan (para kesesinden) s&ouml;z ettiğini ve hemyanda ne olduğunu sormaya cesaret edemedim.</p>\n\n<p>\n	Samerra şehrinden ayrılarak mektupları Medain şehrine ulaştırdım ve mektupların cevabını alıp geri d&ouml;nd&uuml;m, on beşinci g&uuml;n Samerra&rsquo;ya ulaştım. İmam&rsquo;ın bildirdiği şekilde evinde ağlama sesi geldiğini duydum ve p&acirc;k v&uuml;cudunun da gus&uuml;l yerinde olduğunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	İmam&rsquo;ın kardeşi Cafer de İmam&rsquo;ın kapısında durmuştu, halk onun etrafına toplanıp ona başsağlığı dileğinde bulunuyordu. Kendi kendime, eğer İmam Hasan Askeri&rsquo;den sonra İmam bu olursa artık İmamet batıl olur, diye d&uuml;ş&uuml;nd&uuml;m; &ccedil;&uuml;nk&uuml; onun nebiz<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> i&ccedil;tiğine şahit olmuştum. Ama o benden hi&ccedil;bir şey sormadı ve mektupların cevabını istemedi.</p>\n\n<p>\n	Bu sırada &Acirc;kid isimli hizmet&ccedil;i yanımıza gelip Cafer&rsquo;e hitaben: &ldquo;Kardeşini kefenlediler, kalk da ona namaz kıl&rdquo; dedi. O kalkıp evin i&ccedil;ersine girdi ve İmam&rsquo;ın şiileri de ağlar g&ouml;zle i&ccedil;eriye girdiler. İmam&rsquo;ı kefenlemiş, bir tabuta bırakmışlardı. Cafer &ouml;ne ge&ccedil;ti ve namaz i&ccedil;in tek-bir getirmek istediğinde buğday renkli sa&ccedil;ı kıvırcık bir &ccedil;ocuk &ouml;ne &ccedil;ıka-rak Cafer&rsquo;in ab&acirc;sından tutup &ccedil;ekti ve ş&ouml;yle dedi &ldquo;<em>Ey amca! Ben baba-ma namaz kıldırmaya daha evlayım (layığım)</em>&rdquo; Cafer&rsquo;in rengi sarardı ve geriye &ccedil;ekildi. O &ccedil;ocuk babasına namaz kıldırdı. İmam Hasan As-keri&rsquo;yi babası İmam Ali Hadi&rsquo;nin mezarının yanında defnettirdi.</p>\n\n<p>\n	Sonra bana d&ouml;n&uuml;p &ldquo;<em>Ey Basri, mektupların cevabını getir</em>&rdquo; dedi. Mektupların cevabını kendisine verdim ve kendi kendime; &ldquo;Bu iki alamet. &ldquo;dedim,&rdquo; Kaldı para kesesiyle ilgili nişane.&rdquo;</p>\n\n<p>\n	Bundan sonra Cafer&rsquo;in yanına gittim; Cafer ağlar bir haldeydi. Bu arada orada bulunanların i&ccedil;erisinden Haciz-i Veşşa diye tanınan bir şahıs Cafer&rsquo;in dilinden bir delil almak i&ccedil;in Cafer&rsquo;e y&ouml;nelip: &ldquo;Bu &ccedil;ocuk kimdi?&rdquo; diye sordu.</p>\n\n<p>\n	Cafer; &ldquo;Vallahi&rdquo; dedi &ldquo;Şimdiye kadar onu g&ouml;rmemişim ve onu asla tanımıyorum.&rdquo; Bizler mecliste bulunduğumuz sırada Kum&rsquo;dan gelmiş birka&ccedil; kişi meclise girdiler ve İmam Hasan Askeri&rsquo;yi sordular. İmam&rsquo;ın d&uuml;nyadan gittiği onlara s&ouml;ylendi. Onlar İmam&rsquo;ın yerinde kimin oturdu-ğunu sordular, onlara Cafer&rsquo;i g&ouml;sterdiler. Bunun &uuml;zerine onun yanına yaklaşıp selam verdiler ve başsağlığı dilediler. Ve sonra dediler ki: &ldquo;Bi-zim yanımızda birka&ccedil; mektup ve bir miktar da mal vardır, onları kime verelim.&rdquo; Cafer: &ldquo;Benim hizmet&ccedil;ilerime&rdquo; diye cevap verdi.</p>\n\n<p>\n	Kumlular: &ldquo;Bu mektupları kimin yazdığını ve bizim getirdiğimiz malın miktarını bize s&ouml;ylemelisin ki onları sana verelim&rdquo; dediler. Cafer &ouml;fkelenip ayağa kalkıp ve elbiselerini silkerek: &ldquo;Bunlar, benden gayıpten haber vermemi istiyorlar&rdquo; dedi. Kum&rsquo;dan gelen topluluk hayrete d&uuml;şt&uuml;ler.</p>\n\n<p>\n	Bu arada bir hizmet&ccedil;i dışarıya &ccedil;ıkıp Kumluları kendi isimleriyle &ccedil;ağırdı ve sonra getirmiş oldukları mektupların kimler tarafından g&ouml;n-derildiğini bir bir s&ouml;yledi ve sonra ş&ouml;yle dedi: &ldquo;Sizin yanınızda bir para kesesi vardır, onda bin dinar bulunmakta, yalnız onlardan on tanesi sahtedir. &ldquo;Kumlular: Bu hizmet&ccedil;iyi g&ouml;nderen kim ise, o İmamdır&rdquo; diye-rek mektup ve paraları o hizmet&ccedil;iye verdiler. <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Ebu-l Edyan ve Kum hey&rsquo;etinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hakkı arayanlar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı Ehl-i Beyt İmamlarına mahsus olan nişanelerle tanı-mışlardır. Ve b&ouml;ylece Allah&rsquo;ın h&uuml;cceti, hakka ulaşmak isteyenler hak-kında tamamlanmıştır.</p>\n\n<p>\n	&nbsp;Ve&rsquo;l hamd-u lillahi Rabb&rsquo;il alemin.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Merhum Kuleyni &ldquo;<em>Usul-i Kafi</em>&rdquo;de sahih bir senetle naklediyor ki, İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a: &ldquo;Yery&uuml;z&uuml; İmamsız olabilir mi?&rdquo; diye soruldu. İmam: &ldquo;Hayır&rdquo; dedi. &ldquo;İki İmam birarada olabilir mi?&rdquo; diye sorulunca da: &ldquo;Hayır, meğer ki biri susmuş olsun.&rdquo; buyurdu. &ldquo;<em>Usul-i Kafi</em>&rdquo;, c. 1, s. 178.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Himevi, &ldquo;<em>Mu&rsquo;cem-ul Buldan</em>&rdquo; ve İbn-i Esir, &ldquo;<em>el-Kamil</em>&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Şeyh Saduk, &ldquo;<em>Kemal-ud Din</em>&rdquo;, s. 425.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Merhum Kuleyni muteber senetle, Ehl-i Beyt&rsquo;e karşı d&uuml;şmanlıklarıyla tanınan Abbasi Halifesinin başveziri Ubeydullah b. Hakan ile Ehl-i Beyt&rsquo;e karşı tavrı babası gibi olan oğlu Ahmed&rsquo;in arasında ş&ouml;yle bir sohbetin ge&ccedil;tiğini oğlunun dilinden nakleder: -&ldquo;Bunca saygı g&ouml;sterdiğin bu şahıs kim idi?&rdquo;- Bu İbn&rsquo;&uuml;r Rıza diye tanınan rafizilerin İmamı Hasan b. Ali&rsquo;dir. Allah&rsquo;a andolsun ki, eğer hilafet bir g&uuml;n Abbasi Halifelerinin elinden &ccedil;ıkacak olursa Haşimilerden bu şahıstan başka hi&ccedil;bir kimse bu makama layık olmaz. Bu şahıs fazilet, iffet, takva, z&uuml;ht, ibadet, g&uuml;zel ahlak ve salahıyla bu makama layıktır...&rdquo; (<em>Kafi</em>, c. 1, s. 504)</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - M&uuml;tevekkil, Hicri 232 yılında huk&uuml;mdar olmuştur.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Bkz. &ldquo;<em>Tarih-i Taberi</em>&rdquo; ve &ldquo;<em>Tarih-i İbn-i Esir</em>&rdquo; Hicri 236 yılının olayları b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - İmam Ali Naki&rsquo;nin şehit edildiğini Taberi <em>Delail-ul İmam</em> adlı eserinde ve Siracuddin Rifai <em>Sihah-ul Ahbar</em> kitabında yazmışlardır.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Mutevekkil İmam Ali Naki<em> aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, meclisinde, kendisine nedim etmeyi, bunu halka duyurup kadrini, h&acirc;ş&acirc;, k&uuml;&ccedil;&uuml;ltmeyi tasarlamıştı. Bir gece yarısı, sarhoşken, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı &ccedil;ağırttı. İmam gelince, kendisini ağırladı, yanına oturttu; kadehi doldurup sundu. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Allah&rsquo;a andolsun ki</em>,<em> hen&uuml;z etim, kanım, şarapla karışmadı</em>.&rdquo; diye buyurdular, bu s&ouml;z karşısında, meclistekiler, donup kaldılar. M&uuml;tevekkil, şarap kadehini dikip k&uuml;stah&ccedil;a, &ouml;ylese dedi, bir şiir oku.&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>: &ldquo;<em>Şiirde de rivayetim az</em>&rdquo; buyurdular. M&uuml;tevekkil, aşırı ısrarda bulununca şu beytleri buyurdular:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Onlar (zalimler), korunmak i&ccedil;in dağ tepelerine tırmandılar;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			G&uuml;&ccedil;l&uuml; kişilerdi ama o tepeler fayda etmedi onlara, yenildiler.</p>\n\n		<p>\n			Y&uuml;celdiler, sonra d&uuml;ş&uuml;r&uuml;ld&uuml;ler; &ccedil;ukurlara yerleştiler;</p>\n\n		<p>\n			Ne de k&ouml;t&uuml; yerlerdi onların yerleştikleri yerler.</p>\n\n		<p>\n			G&ouml;m&uuml;l&uuml;p gittiler; sonra da bir feryad eden, ardlarından bağırdı:</p>\n\n		<p>\n			Nerde bilezikleri nerde hat-ta&ccedil;, nerde s&uuml;sler p&uuml;sler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Ne oldu o naz-&uuml; naimle beslenen, bezenen y&uuml;zler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Hani vaktiyle nazlarla, nimetlerle perdelenirdi o y&uuml;zler?</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Kabir, bu soruya a&ccedil;ık-se&ccedil;ik cevap veriyor da diyor ki:</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdi o y&uuml;zlerde kurtlar oynaşmada, kurtlara yem olmuş o y&uuml;zler.</p>\n\n		<p>\n			Nice zamandır yediler-i&ccedil;tiler, ge&ccedil;indiler; Şimdiyse d&uuml;nya onları yer-i&ccedil;er.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Nice zaman evlerde barındılar; oturup esenleştiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Şimdiyse evlerden de ayrıldılar; ehlinden-eyalinden de; ge&ccedil;ip gittiler.</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Bunca zaman hazineler yığdılar, mallar biriktirdiler;</p>\n\n		<p style=\"margin-left:14.2pt;\">\n			Derken mallarını-m&uuml;lklerini d&uuml;şmanlarına dağıttılar, gittiler.</p>\n\n		<p>\n			Evleri bomboş; i&ccedil;indekilerse mezarlarında yatıyorlar; g&ouml;&ccedil;t&uuml;ler, g&ouml;&ccedil;t&uuml;ler.&rdquo;</p>\n\n		<p>\n			M&uuml;tevekkil, bu şiiri dinleyince, sarhoşlukla şarap kadehini yere fırlatıp şiddetle ağlamaya koyuldu; meclistekiler de ağlıyorlardı. Zevk meclisi, yas toplantısına d&ouml;nm&uuml;şt&uuml;.</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan &ouml;z&uuml;r diledi; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em> da kalkıp meclisi terkettiler.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ./..</p>\n\n		<p>\n			M&uuml;tevekkil, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kadrini, Şiilerinin g&ouml;z&uuml;nden d&uuml;ş&uuml;rmek i&ccedil;in bir g&uuml;n, bunca zamandır &ccedil;alıştım, &ccedil;abaladım, bir t&uuml;rl&uuml; ona şarap i&ccedil;iremedim dedi. Meclisindekilerden biri, &ldquo;Kardeşi Musa&rsquo;yı &ccedil;ağır; duyduğumuza g&ouml;re o, i&ccedil;ermiş. O da İbn&rsquo;&uuml;r-Rız&acirc;, bu da. Halk ne bilecek? İbn&rsquo;&uuml;r-Rıza, Halife&rsquo;yle şarap i&ccedil;miş diye bir s&ouml;z yayılsın; bunun i&ccedil;miş olduğunu sanacaklar.&rdquo; dedi. M&uuml;tevekkil, bu s&ouml;z&uuml; kabul etti; Musa&rsquo;yı &ccedil;ağırttı. İzzetle, ikramla Samerra&rsquo;ya gelen Musa&rsquo;yı İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, Vasif k&ouml;pr&uuml;s&uuml;nde karşıladılar; &ldquo;Bu adam&rdquo; buyurdular, &ldquo;Seninle zevk meclislerinde bulunmak, sana şarap i&ccedil;irmek, seni ve soyumuzu aşağılatmak i&ccedil;in seni &ccedil;ağırttı. Allah&rsquo;tan kork, Allah&rsquo;tan &ccedil;ekin; onunla b&ouml;yle bir şey yapmaya kalkışma.&rdquo; Musa; &ldquo;Beni &ccedil;ağırır, b&ouml;yle bir teklifte bulunursa ben ne yapabilirim&rdquo; dedi. İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Kadrini d&uuml;ş&uuml;rme; Rabbine isy&acirc;n etme; sana ayıp-ar getirecek bir harekette bulunma&rdquo; buyurdularsa da Musa, gene aynı tarzda s&ouml;zler s&ouml;yledi. Bunun &uuml;zerine&nbsp; İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>, &ldquo;Onunla buluşmak istiyorsun ama ebedi olarak onunla buluşamayacaksın&rdquo; buyurdular.</p>\n\n		<p>\n			Ger&ccedil;ekten de &ouml;yle oldu. Musa, ne vakit M&uuml;tevekkil&rsquo;i g&ouml;rmeye gittiyse, &ldquo;Bu g&uuml;n meşgul; sarhoş olup sızdı; uyuyor&rdquo; gibi s&ouml;zlerle kabul edilmedi; Samerra&rsquo;da tam &uuml;&ccedil; yıl kaldı; bir kere bile M&uuml;tevekkil&rsquo;in yanına giremedi; sonunda M&uuml;tevekkil &ouml;ld&uuml;r&uuml;ld&uuml; ve bu d&ouml;nem de bitti (<em>Tenkıyh&rsquo;ul-Mak&acirc;l</em>; III, s.259).</p>\n\n		<p>\n			B&ouml;yle bir d&ouml;nemde Abbasi Halifelerinin zul&uuml;m ve fesadından yorulan halk tabii olarak zul&uuml;m ve fesattan ve her t&uuml;rl&uuml; pislikten temiz olan Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a y&ouml;neliyor ve onlara olan bağlılık ve inan&ccedil;ları daha bir pekişiyordu. Bu durumu sezen Abbasi Halifelerinin tedirginliği, İmamlara olan hın&ccedil; ve kinlerini iyice artıyordu.</p>\n\n		<p>\n			Abbasi Halifelerinin fesadı ve beyt-ul malı savurganlığı hakkındaki tarihe ge&ccedil;miş bilgiler, kitaplar oluşturacak derecede &ccedil;oktur.</p>\n\n		<p>\n			Yakut Himevi yazıyor ki:</p>\n\n		<p>\n			M&uuml;tevekil&rsquo;in bina ettiği saraylardan bazıları ve onların maliyeti ş&ouml;yledir:</p>\n\n		<p>\n			1- Aras Sarayı, 30000 dinar.</p>\n\n		<p>\n			2- Muhtar Sarayı, 5000000 dinar.</p>\n\n		<p>\n			3- Vahid Sarayı, 2000000 dinar.</p>\n\n		<p>\n			4- Ca&rsquo;feri Sarayı, 10000000 dinar.</p>\n\n		<p>\n			5- Garıb Sarayı, 10000000 dinar.</p>\n\n		<p>\n			6- Subh Sarayı, 5000000 dinar.</p>\n\n		<p>\n			7- Melih Sarayı, 5000000 dinar.</p>\n\n		<p>\n			8- İtahye Sarayı, 10000000 dinar.</p>\n\n		<p>\n			9- Tell Sarayı, 5000000 dinar.</p>\n\n		<p>\n			10- Cevsek Sarayı, 5000000 dinar.</p>\n\n		<p>\n			11- Berkevar Sarayı, 20000000 dinar.</p>\n\n		<p>\n			12- Kelaid Sarayı, 50000 dinar.</p>\n\n		<p>\n			Yine Himevi&rsquo;nin nakline g&ouml;re, M&uuml;tevekkil&rsquo;in 2500 civarında cariyesi vardı ki yalnız tahta oturma merasiminde beş y&uuml;z cariye ona hediye edilmişti.</p>\n\n		<p>\n			Abbasi Halifelerinin fesatı ve savurganlıkları eğlence ve ayyaşlık destanları tarih kitaplarını sayfalarını karartmıştır. &Ouml;zellikle M&uuml;tevekkil ve M&uuml;tevekkil&rsquo;den sonraki d&ouml;nemde, m&uuml;sl&uuml;manların halifesi ismini taşıyan bu zatların en belirgin &ouml;zelliklerinden biri ayyaşlık ve savurganlık olmuştur.</p>\n\n		<p>\n			Oysaki, bu d&ouml;nemde Ehl-i Beyt soyundan gelen aileler Abbasi y&ouml;neticilerinin baskısı y&uuml;z&uuml;nden, iktisadi y&ouml;nden felaket sayılacak bir durumda yaşıyorlardı. Tarih&ccedil;ilerin nakline g&ouml;re, Medine&rsquo;de yaşıyan Ehl-i Beyt soyundan gelen birka&ccedil; hanımın dışarıda ortaklaşa kullandıkları tek bir elbiseleri vardı ki, biri onu kullandığında diğerleri evlerinde perde arkasında kalmak zorundaydılar.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Kemal-ud Din</em>, s. 430.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> -<em> Kemal-ud Din</em>, s. 384.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Yeni d&uuml;nyaya gelmiş &ccedil;ocuk i&ccedil;in kesilen kurban.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> -<em> Kemal-ud Din</em>, c. 2, s. 106, Tahran</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - <em>Bihar-ul Envar</em>, c. 51, s. 28.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> -<em> Kemal-ud Din</em>, c. 434</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Hurmadan yapılan bir nevi şaraptır. Ehl-i Beyt Mektebine g&ouml;re mest edici her i&ccedil;ki gibi necis ve onu i&ccedil;mek de haramdır.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - <em>en-Necm-us Sakıp</em> s. 264</p>\n	</div>\n</div>','Ehl-i Beyt Mektebine Göre İmam Mehdi (a.s)’ın Doğumu','','publish','closed','open','','ehl-i-beyt-mektebine-gore-imam-mehdi-a-sin-dogumu','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2918',0,'post','',0),(2919,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	Şeyh M&uuml;fid (r.a)</p>\n\n<p>\n	Dinine yardım edenlere yardım edeceğine vaad veren, yolunu tanıyıp, o yolda y&uuml;r&uuml;yenleri zaferle m&uuml;jdeleyen ve kendisini inkar edenleri kurtuluşermeyeceğını bildiren Allah&rsquo;a hamdolsun. &Ouml;yle bir Allah ki nimetleri kendisine y&ouml;nelmeye sebep olmaktadır. O&rsquo;nun azap ve intkamından yalnıza ona sığınmak gerekir.</p>\n\n<p>\n	Selam olsun &ouml;nderimiz Muhammed Mustafa (s.a.a)&rsquo;e ve O&rsquo;nun pak Ehl-i Beyt (a.s)&rsquo;ına ki Onlar insanların ger&ccedil;ek rehber ve kılavuzlarıdırlar.</p>\n\n<p>\n	Ben, daha &ouml;nce, imametin gerekliği hakkında bir kitap yazmıştır. O kitapta, İmamların masumiyeti, Onların &ouml;teki insanlardan &uuml;st&uuml;nl&uuml;klerini sahip oldukları faziletleri ve amellerini geniş&ccedil;e ele almış iddia ettikleri şeylerin doğruluğunu ispat eden deliller getirmiştim. Ayrıca Onları tam olarak tanıtan ayetler ve hadisleri de naklettim. Orada muhalıflerin inan&ccedil;larının batıllığını yine neden İmamlardan bazılarının kıyam zalimlerin karşısına dikildiklerini ve bazılarının kıyam etmeyip, zul&uuml;mler d&ouml;k&uuml;len kanlar ve Kur&rsquo;an&rsquo;a yapılan muhaletlerin karşısında direnmediklerini delillerle geniş&ccedil;e a&ccedil;ıklamıştım. Sonunda da şirlerin son imamının ğaybetlin nedenlerini beyan ettim.</p>\n\n<p>\n	Daha sonra imanında, faziletinde ve inanın doğruluğunda ş&uuml;phe etmediğim bir dostum, İmam Mehdi Sahibel Zaman (a.s) hakkında kafasına takılan bazı soruları daha doğru eleştirileri, cevaplamamı benden istemişti. Benden onlara sırasıyla (onun yazdığı sıraya g&ouml;re) cevap vereceğim. Cevaplar &ouml;yle bir şekilde olacak ki d&uuml;ş&uuml;nebilen herkes bunları anlayabilcektir. Bunlar i&ccedil;in &ouml;mr&uuml;n&uuml; ilim &ouml;ğrenme yolunda harcamaya ve kendi yazdığım &ouml;teki kitaplara baş vurmaya gerek kalmayacaktır. Bu yolda Allah&rsquo;tan yardım diliyorum.</p>\n\n<h2>\n	SORULARIN &Ouml;ZETİ</h2>\n\n<p>\n	Soruların &ouml;zeti ş&ouml;yledir:</p>\n\n<p>\n	1) İmamiyye Allah&rsquo;ın Hasan b. Ali b. Muhammed b. Ali b. Musa el- Rıza (Aleyhumus Selam) yani 11. İmam Hasan Askeri (a.s)&rsquo;a daha hayattayken bir oğul verdiğini iddia ediyor. Halbuki, O&rsquo;nun ailesinden ya da akrabalarından hi&ccedil; kimsenin b&ouml;yle bir &ccedil;ocuğun olduğundan haberi yoktur. Ayrıca hi&ccedil; bir mezhep ve fırka imamiye&rsquo;nin bu iddiasını kabul etmiyor. Acaba bu İmam Hasan Askeri (a.s)in oğlu olmadığına delil değil midir?</p>\n\n<p>\n	2) İmam Hasan Askeri (a.s)&rsquo;ın kardeşi ve ona en yakın olan Cafer b. Ali b. Muhammed İmam Hasan Askeri (a.s)ın b&ouml;yle bir oğlu olduğunu şiddetle inkar etmiştir. Hatta imam (a.s) vefat ettikten sonra O&rsquo;nun b&uuml;t&uuml;n mallarına sahip &ccedil;ıkmıştır. Cafer zamanın halifesine, şiilerden bazılarının b&ouml;yle bir iddia da bulunduklarını haber verdi. Halifede, İmam Hasan Askeri (a.s)&rsquo;ın hanımları ve kenizlerinin hamile ya da doğum yapıp-yapmadıklarını araştırması i&ccedil;in bu işi iyi bilen kadınlar onun evine yolladı. Ama hamile yada doğum ait hi&ccedil; bir alamet bulamadılar. Bu, İmam Hasan Askeri (a.s)in bir oğlu olduğu iddiasının doğru olmadığını g&ouml;stermektedir.</p>\n\n<p>\n	3- Şii tarih&ccedil;ilerinin hepsi, İmam Hasan Askeri (a.s) b&uuml;t&uuml;n mal ve vakıflarını annesi &ldquo;Hadis&rdquo;e (k&uuml;nyesi &ldquo;Eb-ul Hasan&rdquo;dır) vasiyet ettiğini, bu vasiyette d&uuml;nyaya gelmiş ya da gelecek olan oğlundan s&ouml;zetmediğini yazıyorlar. Bu da imamiyyenin iddiasının doğru olmadığını g&ouml;steren delillerden bir başkasıdır.</p>\n\n<p>\n	4- İnsanı her şeyden &ccedil;ok ş&uuml;phe ve teredd&uuml;te d&uuml;ş&uuml;ren şey İmam Mehdi (a.s)&rsquo;ın doğum ve yaşamının neden gizli olduğudur. Halbuki, Onun babalarının bulunduğu zaman ve şartlar daha zordu. Buna rapmen onların doğumları gizletilmemiş ve onlar a&ccedil;ıklarak kendilerinin kim olduklarını bildirmişlerdir.</p>\n\n<p>\n	5- Esasen İmamiyyenin iddiası ger&ccedil;eklerle uyuşmamatadır. &Ccedil;&uuml;nk&uuml; bu kadar uzun s&uuml;re yaşayan bir insanın yaşadığı yerden ve yaşam farzından hi&ccedil; kimsenin haberdar olamaması imkansız gibidir.</p>\n\n<p>\n	6- İmamiyyenin iddiası bir başka y&ouml;ndende ger&ccedil;eklerin tarsinedir. O da şu dur: Diyorlar ki, İmam Mehdi, babasının vefatından bir ka&ccedil; yıl &ouml;nce yani h.k. 260 yılında d&uuml;nyaya geldi ve şu ana kadar ki h.k. 1410 yılındayız yaşamaktadır. Buda normal olarak imkansız bir şeydir. Bir insan bu kadar uzun s&uuml;re yaşayamaz.</p>\n\n<p>\n	7-&nbsp; İmamiyyenin iddiasını doğru ve ger&ccedil;ekle uygun olduğunu kabul etsek bile, gizli olarka yaşayan bir imamın ne faydası olacaktır? Esasen beşeriyet islami tebliğ etmeyen, İslami had ve hudutları uygulamayan, h&uuml;k&uuml;mleri beyan etmeyen, kimseye yoll g&ouml;stermeyen, emr-i bil maruf ve nahy an-il m&uuml;nker etmeyen ve islam yolun da cihad etme imkanı olmayan bir rehbere neden ihtiya&ccedil; duysujn?!</p>\n\n<p>\n	8- Şianın imamiye dışındaki fırkalarıda imamiye gibi bir &ouml;nderlerinin gizli olarak yaşadığını iddia etmektedirler. Ama imamiye bunu şiddetle reddetmekte, onların inan&ccedil;larının batıl olduğunu s&ouml;ylemektedir. Oysa bu fırkaların iddiaları i&ccedil;in getirdiği deliller imamiyyenin getirdiği dilillerin aynısıdır. &Ouml;rneğin &ldquo;Mumtevire&rdquo; fırkası 7. İmam Musa b. Cafer (İmam Musa Kazım) (a.s)&rsquo;ın gizli olarak yaşadığını ve gerekli olduğu zaman zuhur edeceğini s&ouml;yl&uuml;yorlar. &ldquo;Kisaniye&rdquo; Muhammed b. Hanefi&rsquo;ynin gizlide yaşadığını ve sonunda kıyam edeceğini iddia ediyorlar. &ldquo;Navusiyye&rdquo; 6. İmam Cafer b. Muhammed (a.s) (İmam Cafer-i Sadık)&rsquo;ın &ldquo;İsmailiyye&rdquo; İsmail b. Cafer Muhammed&rsquo;in gizli olarak yaşadığını ve bir g&uuml;n gelip kıyam edeceklerini iddia ediyorlar. İmamiye bunların iddiasını reddediyorsa, kendi iddialarını da reddetmeleri gerekiyor.</p>\n\n<p>\n	9- İmamiyye İmam Mehdi (a.s)&rsquo;ın gaybet ve zuhuru konusunda &ccedil;elişkiye d&uuml;şm&uuml;şlerdi. Bir taraftan, Allah l&uuml;tuf ve merhametiyle İmamın g&ouml;zlerden kaybolmasına ve insanların ona ulaşamamasına izin veriyor ve Allah, kullarının ihtiyacı olduğu zaman toplumu hıfzetmek ve maslahatın dışında onlara g&ouml;r&uuml;nme izni vermemektedir diyorlar &ouml;te yandan bir imamın olmasının gerekliliğinin felsefesi hakkında, insanların dinin kanun ve meselelerinin bilen birine ihtiyacı olup, Allah&rsquo;ın onu g&ouml;ndermesi gerektiğini s&ouml;ylemektedirler. Eğer Allah b&ouml;yle birini g&ouml;ndermez ve insanlar dinin h&uuml;k&uuml;mlerini &ouml;ğrenme imkanını bulmazlarsa bu Allah&rsquo;ın beşeri nizamı g&ouml;ztmediğini kullarının ihtiyacı tam ve g&uuml;zel bir şekilde temin etmediğini g&ouml;stermektedir. G&ouml;r&uuml;l&uuml;ğ&uuml; &uuml;zere bu iki iddia tamamen birbiriyle &ccedil;elişmektedir.</p>\n\n<p>\n	10- İslami mezheplerinin hepsi, mucizenin yanlızca peygamnberlere &ouml;zg&uuml; bir şey olduğuna &ouml;zel olduğunua inanmaktadırlar. İmamiyyenin iddiasına g&ouml;re, İmam Zaman (a.s) zuhur edeceği zaman kendisini tanıtması i&ccedil;in mucizeye ihtiyacı olacaktır. Ancak bu şekilde kendisinin imametini ispat edebilir. &Ccedil;&uuml;nk&uuml; kimse mucize olmadan onu tanıyamayacaktır. Ama mucize peygamberlere &ouml;zg&uuml; birşeydir.</p>\n\n<h2>\n	BİRİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen birinci eleştirisinde ş&ouml;yle diyor: &ldquo;Hasan b. Ali (a.s)&rsquo;ın oğlu İmam Mehdi (a.s)&rsquo;ın doğumunun halktan , hatta kendi ailesinden gizlenmesi ve bu gizliliğin devam etmesi normalın dıın da olan bir şeydir.&rdquo; Bu eleştiri &ccedil;ok zayıf ve temelsizdir.</p>\n\n<p>\n	Sebebi şudur: Bu iş hi&ccedil;te normalın dışında bir şey değildir. Akıl ve b&uuml;rhan b&ouml;yle bir olayın ger&ccedil;ekleşebileceğini kabul ve tastik etmektedir. Tarihte bunun bir &ccedil;ok &ouml;rneğini g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Padişahlar ve devlet adamları &ccedil;eşitli sebeplerden dolayı &ccedil;ocuklarının doğumunu gizlemişlerdir.</p>\n\n<p>\n	Mesela, birisi resmi olmayan karısından &ccedil;ocuk sahibi oluyor. Resmi karsının bunu bilmesini istememektedir. &Ccedil;&uuml;nk&uuml; resmi karısı bunu bilirse hased eder, kin besleyip, kocasının hayatını mahyedebilir. Bu y&uuml;zden aile d&uuml;zeninin yıkılma tehlikesi ge&ccedil;inceye kadar &ccedil;ocuğunun doğumunu b&uuml;t&uuml;n yakınlarından gizlemektedir. Bazen de &ouml;l&uuml;nceye kadar kimseye s&ouml;ylememekte yanlızca &ouml;l&uuml;m esasında &ccedil;ocuğun kime ait olduğu me&ccedil;hul kalmasın ve hakları zayi olmasın diye a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Bir bakıyorsunuz &ccedil;ocuğu oluyor ve Padişah onun doğumunun bilinmesine izin vermiyor. &Ccedil;ocuk b&uuml;y&uuml;y&uuml;p geliştikten sonra bunu a&ccedil;ıklıyorlar. İran, Rum ve Hind padişahlarının bazıları işi yapmışlardı.</p>\n\n<p>\n	Tarih&ccedil;iler ş&ouml;yle yazıyor: Siyaveş&rsquo;ın karısı ve T&uuml;rk padışahı Efrasya&rsquo;ın kızı Vesfaferid &ldquo;Keyhusrev&rdquo;i d&uuml;nyaya getirmişti. Vesfaferid, Keyhusrev&rsquo;in doğumunu uzun bir m&uuml;ddet dedesi Kikavus&rsquo;dan gizledi. Kikavus, Babil ve daha &ccedil;ok doğunu padişahı idi. Kikavusun epey bir zaman ondan haberi olmadı. Halbuki yıllarca onu bulmak i&ccedil;in uğraşmıştı. Tarih kitaplarıda bu olayı geniş&ccedil;e yazmışlardır. Fars tarih&ccedil;ileri Keyhusrev&rsquo;in doğumunu ve gizletilmesinin sebebini yazmışlardır. Muhammed b. Cerir Taberi de &ldquo;Tarih&rdquo; kitabında olayı nakletmiştir.</p>\n\n<p>\n	Bu olay İmam Mehdi (a.s)&rsquo;ın olayı gibidir. Eleştirmenler tarihteki bu olayları kabuyl ederken İmam Mehdi (a.s)&rsquo;ın inkar etmektedirler.</p>\n\n<p>\n	Bazılarıda &ccedil;ocuğunun doğumunu yakınlarından ve akarabalarınden gizler &ccedil;&uuml;nk&uuml; onlar ırs y&uuml;z&uuml;nden &ccedil;ocuğu &ouml;ld&uuml;rebilirler dolayısıyla varis sayısını azaltırlar. Ama &ccedil;ocuk b&uuml;y&uuml;y&uuml;p artık ona bir zarar gelmeyeceği anlaşılınca kimliği a&ccedil;ıklanır.</p>\n\n<p>\n	Bazen bakıyorsunuz bir padişah &uuml;lkesinin durumunu g&ouml;z&ouml;n&uuml;ne alarak &ccedil;ocuğunu halktan gizliyor. &Ccedil;&uuml;nk&uuml; bazı &uuml;lkelerin halkı padişahın kendi neslinden olmayan birisini onun yerine kabul etmemektedir. Padişahta ordunun ve elinin altında olanların kendisine itaat edip etmedilerini denemek i&ccedil;in &ccedil;ocuğunu onlardan saklamaktadır. &Uuml;lkenin işleri yerine oturucaya kadar onu gizlemektedir. Daha sonraları &ccedil;ocuğun kendi yerine ge&ccedil;eceğini a&ccedil;ılıyor. Bu siyaset d&uuml;nyasında meşhur olan bir şeydir.</p>\n\n<p>\n	Bazen bir padişah emrinin altındaki insanlara emniyet y&ouml;n&uuml;nden veya başka y&ouml;nlerden nasıl tesir ettiğini anlamak i&ccedil;in kendisini gizliyor veya &ouml;ld&uuml;ğ&uuml;n&uuml; halkın i&ccedil;inde yayıyor. Hatta bu gibi şeyler m&uuml;sl&uuml;manların arasındada &ccedil;ok g&ouml;r&uuml;lmuşt&uuml;r. Bir &ccedil;ok &ccedil;ocuğun soyu babasının &ouml;l&uuml;m&uuml;nden sonra ortaya &ccedil;okmıştır. Bu s&uuml;re i&ccedil;inde kimse onu tanımamıştır. İki m&uuml;sl&uuml;man şahidin şahitliğiyle babasının kim olduğu&nbsp; belirlenmiştir. &Ccedil;&uuml;nk&uuml; babası &ccedil;ocuğun ona ait olduğunun bilinmesini istememiştir. &Ccedil;ocuk onun ger&ccedil;ek &ccedil;ocuğu değildir, sadece islami maslahat icabı &ccedil;ocuk ona nisbet verilmektedir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Tarihe g&ouml;ze attığımızda, &ccedil;eşitli sebeplerden dolayı padişahların ve normal insanların &ccedil;ocuğunu gizlediğini veya onun &ouml;l&uuml;m&uuml;n&uuml; ilan ettiklerinin bir &ccedil;ok &ouml;rneklerini g&ouml;rmekteyiz.</p>\n\n<p>\n	Yine m&uuml;sl&uuml;man tarih&ccedil;iler ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi Hz. İbrahim (a.s)&rsquo;ın doğumunun gizli olduğunu ve akrabalarından kimseinin haberi olmadığını yazmışlarıdr. &Ccedil;&uuml;nk&uuml; o zamanın padişahının &ouml;ld&uuml;rmesinden korkuluyordu. Hz. Musa (a.s)&rsquo;ın doğumu da Firavun tarafından &ouml;ld&uuml;rmesinden korkulduğu i&ouml;in gizli tutulmuştu. Kur&rsquo;an Kerim a&ccedil;ık&ccedil;a Hz. Musa (a.s)&rsquo;ın annesinin onu bir sandığa koyup, nehire attığını ve vahiy yoluyla &ccedil;ocuğunun salim kulacağının ona ilham edildiğini beyan etmektedir. Hz. Musa (a.s)&rsquo;ın annesi onu korumak i&ccedil;in bu işi yapmıştı.</p>\n\n<p>\n	B&uuml;t&uuml;m bunları g&ouml;z &ouml;n&uuml;ne alarak şimdi şu soruyu soruyoruz: İmam Hasan Askeri (a.s) oğlunun doğumunu akraba ve yakınlarından gizlemesi acaba mantık ve normal şartların dışında olan bir olaymıdır. Oysa İmam Mehdi (a.s)&rsquo;ın doğumunun gizli tutulmasının sebepleri &ouml;teki insanların doğumunun gizli tutulmasından daha a&ccedil;ık ve daha normaldı. İleride bu sebeplerin neler olduğuna değineceğiz.</p>\n\n<h2>\n	İMAM MEHDİ (A.S)&rsquo;IN D&Uuml;NYAYA GELİŞİ KESİNDİR</h2>\n\n<p>\n	İmam Askeri (a.s)&rsquo;ın bir oğlu olduğunu kimse haber vermemiştir iddiasına gelince ger&ccedil;ekten &ccedil;ok zayıf ve asılsız bir iddia olup, ger&ccedil;eğe de yakırıdır. İmam Hasan Askeri (a.s)&rsquo;ın &ldquo;Mehdi&rdquo; adında bir oğlunun olduğunu ait veliller &ouml;teki insanların &ccedil;ocuklarının olduğunu ispatlayan yollardan daha emin ve g&uuml;venilidir. &Ccedil;&uuml;nk&uuml; insan, &ccedil;ocuğunu doğumunu bir &ccedil;ok yoldan ispat edebilir:</p>\n\n<p>\n	1) Ebe yada başka bir kadının doğum sırasında orada olması ve halka &ccedil;ocuğun kime ait olduğunu s&ouml;ylemesi.</p>\n\n<p>\n	2) Erkeğin karısının doğurduğu &ccedil;ocuğun kendisine ait olduğu s&ouml;ylemesi.</p>\n\n<p>\n	3) İki adil m&uuml;sl&uuml;man babanın &ccedil;ocuğun kendisine ait olduğunu s&ouml;ylemesine şehadet vermeleri.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın doğumu bu yolların her &uuml;&ccedil;&uuml;ylede ispat olunmaktadır. İlim ve fazilet ehli, dindar ve takvalı bir &ccedil;ok kadın ve erkek, imam Hasan Askeri (a.s)dan kendisinin bir oğlu oluğunu ve Onun kendisinden sonra İmam olacağını buyurduğunu nalediyorlar. Onların bir kısmı İmam Mehdi (a.s)&rsquo;ı kundaktayken, bir kısmı da &uuml;&ccedil;-d&ouml;rt yaşındayken g&ouml;rm&uuml;şledir.</p>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın kendileri de babasından sonra şiilerin sorularını cevaplamış onlara emirler vermiştir. Şiilerde &uuml;zerlerine farz olan hums, zekat vb. gibi şeyleri O&rsquo;na ulaştırmışlardır. Bu konuyu İmam Hasan Askeri (a.s)&rsquo;dan nakleden, daima O&rsquo;nun huzurunda olan ve İmam Hasan Askeri (a.s)&rsquo;dan sonra İmam Mehdi (a.s)&rsquo;ın hizmetinde bulunan g&uuml;venilir insanlardan bazılarının isimlerini &ldquo;el- İrşad fi Marifet- illah Al- al ibad&rdquo; ve &ldquo;el- İzah fil İmamet vel Ğaybet&rdquo; adlı kitaplarımda naklettim. Daha &ccedil;ok bilgi edinmek isteyenler o kitaplara baş vurabilirler.</p>\n\n<h2>\n	İKİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: &ldquo;Cafer b. Ali kardeşinin (İmam Hasan Askeri (a.s)) oğlu oluğunu şiddetle reddetmiştir. Bu y&uuml;zden İmam (a.s)&rsquo;ın &ouml;l&uuml;m&uuml;nden sonra O&rsquo;nun mallarına sahip &ccedil;ıkmış, zamanın sultanın O&rsquo;nun kadınlarının ve kenizlerinin hamile olup-olmadığını &ouml;ğrenmek i&ccedil;in araştırmaya zorlamış ve İmam (a.s)&rsquo;ın oğlu olduğunu iddia edenin kanının d&ouml;k&uuml;lmesini caiz bilmiştir.&rdquo;</p>\n\n<p>\n	Bu eleştiride &ouml;nceki eleştiri gibi bir ka&ccedil; y&ouml;nden temelsiz ve boştur:</p>\n\n<p>\n	1- Bir isanın amelinin delil olarak kabul edilmesi o amelin doğruluğuna ayrıca o şahsın yalnış ve hata yapmamasına bağlıdır.&nbsp; O insan asla g&uuml;nah işlememelidir. M&uuml;sl&uuml;manların hepsi Cafer b. Ali&rsquo;nin b&ouml;yle bir makamının olmadığını biliyorlar. Onun Masum imam (a.s)&rsquo;ın oğlu olması b&ouml;yle bir makama (g&uuml;nah işlememe makamı) sahip olmasını gerektirmemektedir. Ge&ccedil;mişte bir &ccedil;ok insan vardı ki peygamberin oğlu olmasına rağmen b&uuml;y&uuml;k g&uuml;nahlara d&uuml;&ccedil;ar olmuşlardır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, Hz. Yakup (a.s)&rsquo;ın evlatlarının babaları peygamber olmasına rağmen Hz. Yusuf (a.s)&rsquo;a zulmettekilerini a&ccedil;ıkca buyurmaktadır. Hz. Yakup (a.s) Hz. Yusuf (a.s)&rsquo;ın koruması i&ccedil;in evlatların sıkı sıkı tenbihleyip, onlardan ahit almasına rağmen onlar şeytanın hilesine uyarak, O&rsquo;nu kuyuya atmışlardı. Hz. Yakup (a.s)&rsquo;ı uzun bir s&uuml;re, Hz. Yusuf (a.s)&rsquo;dan ayrı bırakmış, O&rsquo;nu &uuml;z&uuml;nt&uuml; ve kedere boğmuşlardı. Su&ccedil;suz olduklarını ispatlamak i&ccedil;in de yalan yere yemin ettiler. Hz. Yakup (a.s)&rsquo;ın &ccedil;ocukları gibi peygamber evlatları b&ouml;ylesi yanlış bir d&uuml;ş&uuml;nce ve amele kapılmışlarsa, makamı onlardan daha aşağı olan birisinin de aynı şeyi yapması acaba ihtimal dışı mıdır?</p>\n\n<p>\n	2) Cafer&rsquo;in kardeşinin oğlunun varlığını bilmesine rağmen onu inkar etmesi &ccedil;ok doğal olup, beklentinin dışında bir şey değildir. &Ccedil;&uuml;nk&uuml; Caferi, kardeşinin oğlunun inkar etmeye s&uuml;r&uuml;kleyen tabii sebepler &ccedil;oktu. Bu sebepleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	A) İmam Hasan Askeri (a.s)&rsquo;ın &ccedil;ok malı vardı. Cafer, eğer bu malı ele ge&ccedil;irebilseydi bir &ccedil;ok nefsani isteklerine ve maddi arzularına kavuşacaktı.</p>\n\n<p>\n	B) İmam Askeri (a.s)&rsquo;ın şiaların i&ccedil;inde &ouml;yle b&uuml;y&uuml;k ve değerli bir makam vardı ki, şiirler her t&uuml;rl&uuml; şahsi ve toplumsal işlerinde onu kendilerine mukaddem eder, ona itaat ederlerdi. O&rsquo;nun rızasını Allah&rsquo;ın rızası ve gazabını Allah&rsquo;ın gazabı olarak kabul ederlerdi.</p>\n\n<p>\n	C) İmam Hasan Askeri (a.s) şiilerin maddi ve manevi işlerinin mercii ve ve sorumlusu idi. Şiilerin hepsi zekat ve humuslarını ilahilar vazife olarak Ona veya Onun vekillerine teslim ederlerdi. O da m&uuml;stehak olanlara ulaştırırdı. Cafer, şiilerin İmam Askeri (a.s) dan sonra bu paraları onun halifesine vereceklerini biliyordu. Bu kadar tahrik edici sebepleri g&ouml;ren Cafer &ldquo;Mehdi&rdquo; (a.s) inkar ediyorsa, acaba onun s&ouml;z&uuml;n&uuml; ve şahitliğini kabul etmek doğru mudur?</p>\n\n<p>\n	Caferin inkarını delil olarak kabul edenler ger&ccedil;ekte Hz. Muhammed (s.a.a)&rsquo;ın peygamberliğini inkar eden Ebu Leheb&rsquo;in inkarını delil olarak kabul eden bir kısım yahudi ve hıristiyanlar gibidirler. Hz. peygamber (s.a.a)&rsquo;in amcası Ebu Leheb, O&rsquo;nun (s.a.a) peygamber olduğunu ispat eden mucizeleri g&ouml;rmesine rağmen yine de Hz. Muhammed (s.a.a)&rsquo;in peygamberliğini inkar ediyrodu Halbuki Cafer ve Cafer gibilerin ger&ccedil;eği keşfetmesi &ccedil;okdu kolay bir şey değildir. &Ccedil;&uuml;nk&uuml; ger&ccedil;ek bu gibi insanlardan gizli tutuluyordu.</p>\n\n<p>\n	Kısaca şunu demek istiyorum, bu konuyu kabul etmeyenler Cafer b. Ali veya Ebu Cehl veya Ebu Lehebin inkarlarını delil olarak getirmezler. &Ccedil;&uuml;nk&uuml; onlar ne tarafsız bir alim ve nede islam fakihidirler. Aksine onlar avam ve cahillerdendirler.</p>\n\n<p>\n	3) Şii tarih yazarları ve şii olmayan tarih&ccedil;iler Cafer b. Ali&rsquo;nin yaşam ve ahlakını onun kardeşinin oğlu &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı inkar etme sebeplerini ve neden halifeyi İmam Mehdi (a.s)&rsquo;a ve şiilerine karşı tahrik ettirdiğini nakletmişlerdir. Eğer bende onları burada nakledersen durum a&ccedil;ığa &ccedil;ıkacak ve Caferin k&ouml;t&uuml; niyyetini herkes anlayacaktır. Ama bir ka&ccedil; sebepten dolayı bunları aktaramıyorum. Bu sebeplerden biri şudur: Bug&uuml;n Caferin soyundan gelen bir &ccedil;ok insan var ki onlar İmam Mehdi (a.s) ve Onun y&uuml;ce makamını kabul edip, iman getirmişlerdir. Hatta yaptığım araştırmalar sonucunda diyebilirim onların hepsinin inancının &ldquo;imamiyye&rdquo;nin inancı gibi olduğunu g&ouml;rd&uuml;m. Onlar İmam Mehdi (a.s)&rsquo;ın yaşadığını ve zuhurunu beklediklerini s&ouml;yl&uuml;yorlar. İslami inan&ccedil; ve insanın halaki yapısı, onların ge&ccedil;mişini burada a&ccedil;ıp, daha fazla rencide etmememi gerektirmektedir.</p>\n\n<p>\n	Sonra burada verdiğim cevaplar, İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olduğunu inkar eden &ldquo;Mutezili&rdquo;, &ldquo;Haşeviye&rdquo;, &ldquo;Zeydiye&rdquo;, &ldquo;Hariciler&rdquo; ve &ldquo;Murcie&rdquo; gibi dar d&uuml;ş&uuml;nceli fırkalar i&ccedil;in yeterlidir. Caferin yaşamına ve ahlağına ayrıca değinmeye gerek yoktur.</p>\n\n<h2>\n	&Uuml;&Ccedil;&Uuml;NC&Uuml; ELEŞTİRİN VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Hasan Askeri (a.s) &ouml;l&uuml;m d&ouml;şeğinde iken annesi &ldquo;Hadis&rdquo; (&Uuml;mm-&uuml;l Hasan)&rsquo;e vakıflarını ve mallarını vasiyet etmiş onlarda tasarruf etme hakkını ona vermiştir. Bu İmam Askeri (a.s)&rsquo;ın oğlu olmadığının delilidir.</p>\n\n<p>\n	Bu eleştiri de zayıf ve temelsizdir. Buna dayararak İmam Hasan Askeri (a.s)&rsquo;ın oğlunun olmadığı ispat edilemez. &Ccedil;&uuml;nk&uuml; İmam Askeri (a.s) annesine vasiyette bulunmuşsa bunun sebebi oğlunun doğumunu gizlemek, onun kanının d&ouml;k&uuml;lmesini helal bilenlerden saklamak i&ccedil;indi. Eğer vasiyetinde ondan bahseder veya onun kedisine direk olarak vasiyet etseydi, o zaman asıl ve y&uuml;ce hedef olan &ldquo;Mehdi&rdquo; (a.s)&rsquo;ın gerekli ve m&uuml;nasip bir zamana kadar korunması hedefi tehlikeye d&uuml;şerdi. Hatta İmam (a.s) vasiyetinde halifeye yakın olan &ldquo;Mevla Vasık&rdquo;, &ldquo;Mevla Muhammed b. Me&rsquo;mun&rdquo; ve &ldquo;Feth b. Abdrabbih&rdquo; gibi saray adamlarının adının da getirdi ki, vasiyet Abbasiler tarafından muteber sayılsın ve oğlunun varlığını hususunda ş&uuml;phe uyanmasın. Bu şekilde onların &ldquo;Mehdi&rdquo; (a.s)&rsquo;ı aramalarına engel olmak ve şiileri onun varlığına ve imametine inanma ittihamından uzak tutmak istiyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Yukarıda s&ouml;ylenenlerden şu anlaşılmaktadır: Her hangi Birisi, İmam Askeri (a.s)&rsquo;ın anesine yaptığı vasiyeti dayarak İmamiyyenin inancını batıl etmeye &ccedil;alışır ve İmam (a.s)&rsquo;ın gizlide yaşayan oğlunu inkar ederse bu durum onun d&uuml;ş&uuml;nme ve anlama kapasitesinden yokson olduğunu g&ouml;stermektedir. Bu şahısın &ouml;nemli işlerde tedbir alan akıllı insanların matodundan haberi yoktur. İnsanlar, işlerinde her zaman b&ouml;yle yollara başvurular.</p>\n\n<h2>\n	MANSUR, 6. İMAM (A.S)&rsquo;IN VASİSİ OLUYOR</h2>\n\n<p>\n	Şii tarih&ccedil;ilerinin hepsi ş&ouml;yle yazıyorlar: Şiilerin 6. İmamı İmam Cafer b. Muhammed vefatı esnasında 4. kişiyi kendisine vasiy olarak se&ccedil;ti.</p>\n\n<p>\n	Birincisi zamanın halifesi Mansur, ikincisi halifenin veziri Rabi&rsquo;, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; hanım Hamide Berberi, d&ouml;rd&uuml;nc&uuml;s&uuml; ise oğlu İmam Musa Kazım (a.s) dır.</p>\n\n<p>\n	Bu d&ouml;rd&uuml;ne b&uuml;t&uuml;n mal ve vakıflarından tasarruf etme hakkı verdi. &Ouml;teki &ccedil;ocuklarının vasilik iddiasında bulunacağını bileliği i&ccedil;in vasiyetinde onlardan onların ismini vasiyetinde zikretmiş olsaydı s&ouml;zkonusu bu durum onların iddialarını g&uuml;&ccedil;lendirecekti. Eğer İmam Musa Kazım (a.s) fazilet, kemal, z&uuml;hd ve rehberlikte meşhur olmayıp, İmam Mehdi (a.s) gibi tanınmamış olsaydı ş&uuml;phesiz ki İmam Cafer-i Sadık (a.s) onun adını vasilerinin i&ccedil;inde getirmezdi. İmam Cafer-i Sadık (a.s)&rsquo;ın vasiyeti bu şekilde etmesi, ger&ccedil;elk vasi ve halifesi olan İmam Musay-ı Kazım (a.s)&rsquo;ı korumak, Mansurun hususiyetinden uzak tutmak i&ccedil;indi.</p>\n\n<p>\n	Bu olay, İmam Hasan Askeri (a.s)&rsquo;ın İmam Mehdi (a.s)&rsquo;ı zamanın rejiminin zararlarından korumak i&ccedil;in gizlemesi geretiğini başka bir delildir.</p>\n\n<h2>\n	D&Ouml;R&Uuml;N&Uuml;C&Uuml; ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen 4. eleştirisinde ş&ouml;yle diyor: İmam Hasan Askeri (a.s) oğlunu duyduğu endişeden dolayı gizlemişi kimseye Onun doğumnu ve yaşamını bildirmemişse, &ouml;yleyse bunu kendisinden &ouml;nceki İmamlar (a.s)&rsquo;ın da yapması gerekirdi. &Ccedil;&uuml;nk&uuml; &ouml;nceki İmamlar (a.s) kendi zamanlarındaki halifeler tarafından daha &ccedil;ok baskı altında olup, tehdit ediliyorlardı. Halifelerin İmamlar (a.s) ve şiilere karşı davranış daha şiddetli idi. Ama İmam Hasan Askeri (a.s) ve oğlunun zamanında şiiler daha &ccedil;ok ve daha zengindiler; dolayısıyla endişlemesine gerek yoktu.</p>\n\n<p>\n	Bu eleştiri de &ccedil;ok temelsiz bir eleştiridir. İmam Askeri (a.s)&rsquo;ın oğlunun doğumunu ve yaşadığını gizlemesi ve şiilere bile Onun adını s&ouml;ylememesi hatta işaret edilmesine dahi izin vermemesinin sebebi şudur. Halifeler &ouml;nceki İmamların (a.s) saltanat işlerine karışmadıklarını ve onların aleyhine silahlı kıyamlara izin vermediklerini biliyorlardı. İmamlar şialara tekiyye etmelerini tavsiye ediyorlardı. İmamları kendi yakınlarından bazıları silahlı m&uuml;cadele etmek istediklerinde bunu şiddetle kınıyor ve bir ka&ccedil; şart ger&ccedil;ekleşmeden silahlı m&uuml;cadelenin yapılmayacağını s&ouml;yl&uuml;yorlardı. Bu olaylar şunlardı:</p>\n\n<p>\n	1) &Ouml;ğle vakti g&uuml;neşin durması</p>\n\n<p>\n	2) G&ouml;kten &ouml;zel bir şahsın adının işitilmesi</p>\n\n<p>\n	3) Beyda&rsquo;da bir ordunun toprağa g&ouml;m&uuml;lmesi</p>\n\n<p>\n	Bu olaylar ger&ccedil;ekleştiği zaman son hak rehber zalim ve batıl devletleri yok etmek i&ccedil;in silahlı m&uuml;cadelesini başlatacaktır. Bu y&uuml;zden o zamanın halifeleri imamlar (a.s)&rsquo;ın varlığına ve onları tebliğ edenlere &ccedil;ok ehemmiyet vermezlerdi. Ayrıca silahlı kıyamlara yeltenen veya silahlı kıyamlara olumlu cevap veren şii &ccedil;ok azdı.</p>\n\n<p>\n	Ama İmam Hasan Askeri (a.s)&rsquo;ın vefatından sonra artık İmamların (a.s) sessizlik d&ouml;nemi bitiyor ve sılahlı kıyamı başlatacak bu işi kesinlikle yapacak imam (a.s)&rsquo;ın d&ouml;nemi başlıyordu. Bu durum, Onun (a.s) yakalanıp şehid edilmesi sebebini şiddetlendiriyordu. İmam Mehdi (a.s)&rsquo;ın d&ouml;nemindeki halifeler, eğer Onu &ouml;ld&uuml;r&uuml;rlerse &ouml;nemli ve tehlikeli bir kıyamı yokedeceklerdi.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h2>\n	BEŞİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmam Mehdi (a.s)ın doğumundan bu g&uuml;ne kadar uzun bir s&uuml;re ge&ccedil;mesine rağmen kimse O&rsquo;nu g&ouml;rmemiş, yakınlarındanda hi&ccedil; Onun nerede olduğu hususunda bilgisi yok. Bu durum normalın dışında olan bir şeydir. &Ccedil;&uuml;nk&uuml; bir insan, d&uuml;şmanın korkusundan veya başka bir sebepten dolayı gizleniyorsa, onun gizlenme s&uuml;resi genellikle 20 yıldan &ouml;teye ge&ccedil;mez. Sonunda gizlendiği yerin neresi olduğu bilinir. Hatta gizli oluğu bu s&uuml;re i&ccedil;inde yakınları ve g&uuml;vendiği dostları onu g&ouml;rmeye gider, onun durumundan haberdar olurlar.</p>\n\n<p>\n	Bu eleştiride bir ka&ccedil; y&ouml;nden rededilmiştir:</p>\n\n<p>\n	1) Şiilerden g&uuml;venilir bir grup İmam Hasan Askeri (a.s)&rsquo;ın&nbsp; sırdaşı olup, Onunla şiilerin arasında vasıta idiler. Onları, İmam Mehdi (a.s)&rsquo;la g&ouml;r&uuml;ş&uuml;p, Ondan &ccedil;eşitli h&uuml;k&uuml;m ve meseleler nakletmişlerdir. Şiilerden aldıkları malları İmam (a.s)&rsquo;a teslim ediyorlardı. Osman b. Saide Amri, onun oğlu Muhammed b. Osman bu g&uuml;venilir vasıtalardandır. Yine &ldquo;Beni Said&rdquo; ve &ldquo;Beni Mehziyar&rdquo; Ahvazda, &ldquo;Ben-il Rukuli&rdquo; Kufede, &ldquo;Ben-i Nevbaht&rdquo; Bağdatta ve bazılarıda Kum, Kazvin v.s. b&ouml;lgelerdeki vasıtalardandırlar.Onların hepsi İmamiyye ve Zeydiye&rsquo;nin i&ccedil;inde meşhur olup, Ehl-i S&uuml;nnetin &ccedil;oğunluğu tarafındanda tanınmaktadırlar. Onlar akıllı, emin, d&uuml;ş&uuml;nen, bilgin ve siilerin ve şii olmayanların itimat ettiği insanlardı. Hatta halifeler bile onlara saygı g&ouml;sterirlerdi. &Ccedil;&uuml;nk&uuml; Onlar faziletli ve adildiler. &Ouml;yleki halife d&uuml;şmanların onlara ettiği ittihamlara asla itina etmezdi. Onlar hassas olan siyasi inan&ccedil; ve g&ouml;r&uuml;şleri beyan etmezlerdi. D&uuml;şmanın eline bahane verecek hi&ccedil; bir s&ouml;z s&ouml;ylemezlerdi.</p>\n\n<p>\n	2) Daha Mehdi (a.s) d&uuml;nyaya gelmeden yıllar &ouml;nce peygamber (s.a.a) ve İmamlar (a.s), Onun kıyam etmeden &ouml;nce biri k&uuml;&ccedil;&uuml;k biri de b&uuml;y&uuml;k olmak &uuml;zere iki ğaybetinin olacağını olacağını haber vermişlerdi. B&uuml;y&uuml;k gaybeti &ccedil;ok uzun olacaktır. Ğaybet-i Suğra (k&uuml;&ccedil;&uuml;k ğaybet)da &ouml;zel dostları Onun haberlerini yerini başkalarına s&ouml;yleyeceklerdir. Ğaybet-i Kubra (b&uuml;y&uuml;k ğaybet) da ise m&uuml;&rsquo;min ve takvalı insanların dışında kimse Onun yerini bilmeyecek, Ondan haber alamayacaktır.</p>\n\n<p>\n	Bu konudaki hadisler, İmam Askeri babası ve ceddi (a.s) daha d&uuml;nyaya gelmeden şiilerin hadis kitaplarında nakledilmiştir. İki ğaybetin ger&ccedil;ekleşmesi, bu hadislerin ve İmamiyyenin inancının doğru olduğunu ortaya koymuştur.</p>\n\n<p>\n	3- Dini bir gereklilikten dolayı g&ouml;zlere g&ouml;r&uuml;nmeyen bir insanın hangi delile dayanarak mutlaka yakınları veya g&uuml;vendiği dostları tarafından yerinin bilinmesi gerektiği iddia olunuyor? Bir &ccedil;ok insan vardı ki gizlendikleri zaman kimsenin haberi olmadı. Bu gibi insanların bazılarını aşağıda &ouml;rnek olarak getiriyoruz:</p>\n\n<p>\n	A) M&uuml;sl&uuml;man ve m&uuml;sl&uuml;man olmayan tarih&ccedil;ilerin hepsi, semavi dinlerin takip&ccedil;ilerinden Hz. Musa (a.s)&rsquo;dan &ccedil;ok &ouml;nce gelen Hızır (a.s) adında bir peygamberin g&ouml;zlerden saklandığını ve bu g&uuml;ne kadarda yaşadığını naklediyorlar. Kimse onun yerini keşfedememiş, onunla irtibatı olanlardan daha onun hakkında haber alammıştır. Sadece Kur&rsquo;an-ı Kerim onunla, Hz. Musa (a.s) arasında ge&ccedil;en bir olayı kısaca aktarmıştır. Bazı tarih&ccedil;ilerde, Onun takvali insanlardan bazılarına tanınmayan bir şekilde g&ouml;r&uuml;nd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Halkın da bir kısmı ş&ouml;yle diyor: Bazı takvalı insanlar onu g&ouml;rm&uuml;şlerdir, ama tanıyamamışlardır. Ondan ayrıldıktan sonra, O şahsın Hz. Hızır (a.s) olduğunu anlamışlardır.</p>\n\n<p>\n	B) Kur&rsquo;an, Hz. Musa (a.s)&rsquo;ın Firavun rejiminin vatanından ka&ccedil;ıp gizlendiğini bu uzun s&uuml;re i&ccedil;inde kimsenin Onun şahsından ve yerinden haberi olmadığını beyan ediyor. Ancak peygamberliğe se&ccedil;ildikten kavmini davet i&ccedil;in Mısır&rsquo;a geri d&ouml;nd&uuml;.</p>\n\n<p>\n	C) Kur&rsquo;an-ı Kerim, &ldquo;Yusuf&rdquo; suresinde Hz. Yusuf (a.s)&rsquo;ın hikayesini ve Onun kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın kayboluşunu beyan etmektedir. Bu olay babası Hz. Yakup (a.s)&rsquo;ın peygamber olduğu ve kendisine vahiy nazil olduğu zaman ger&ccedil;ekleşmiştir. Kur&rsquo;an Hz. Yusuf (a.s)&rsquo;ın kayboluşunu, baba ve kardeşlerinin hi&ccedil; bir şekilde ondan haberleri olmadığını kaybolduğu sırada Onun Mısırın padişahı olduğunu buyuruyor. Kardeşleri defolaraca onu g&ouml;rm&uuml;ş ondan eşya almış ve onunla sohbet etmelerine reğmen kaybolan kardeşleri olduğunu anlayamamışlardır. Hz. Yakup oğlu Hz. Yusuf i&ccedil;in yıllarca ağladı. Bu ayrılık Hz. Yakup&rsquo;un bekini b&uuml;k&uuml;p zayıflattı. Sonunda g&ouml;zleri k&ouml;r oldu. Neticede birbirlerine kavuştular.</p>\n\n<p>\n	D) Hz. Yunus (a.s)&rsquo;ın hikayesi de şaşırta hikayelerden biridir. Hz. Yunus (a.s) bir m&uuml;ddet kavmine tebliğ etti. Kavmi Onu dinlemiyor ve Onunla alay ediyorlardı. Sonra onlarıne elinden firar etti. Onların arasından ayrıldığı s&uuml;re i&ccedil;inde Allah&rsquo;tan başka kimse onun yerini bilmedi. &Ccedil;&uuml;nk&uuml; Allah onu bir balığın karnında saklamıştı. Hz. Yunus burada uzun bir s&uuml;rel kaldı. Daha sonra Onu balığın karınından &ccedil;ıkarıp, sahilde bir ağacın altına attı. Hz. Yunus (a.s) ağacı ve o yeri tanımıyorud. Bu şekilde kaybolmak normalın dışında olan bir şeydir. Ama bu olay Kur&rsquo;an&rsquo;da beyan edilmiş ve b&uuml;t&uuml;n semavi dinlerin takip&ccedil;ileri bunu tarih kitaplarında nakletmişlerdir.</p>\n\n<p>\n	E) Bundan daha şaşırtıcı şey Ashabı Kehf&rsquo;in hikayesidir. Onların kavimlerinden ayrılıp, mağaraya gitmelerini Kur&rsquo;an nakletmiştir. Kur&rsquo;an bu hikayeyi ş&ouml;yle anlatıyor: Onlar, k&ouml;pekleriyle beraber mağaraya gittiler. K&ouml;pekleri mağaranın ağzında başını &ouml;n ayaklarının &uuml;st&uuml;ne koyup oturdu. Onlar 309 yıl mağarada kaldılar. Normal olarak uyuyan bir insan gibi o tarafa bu tarafa d&ouml;n&uuml;yorlardı. Bu s&uuml;re i&ccedil;inde g&uuml;neşin onlara yansıması ve r&uuml;zgarın &uuml;stelerine esmesi bir zarar vermemiş ve salim kalmışlardır. Benden telerinde hi&ccedil; bir zayıflık ve kokuşma olmamıştı. Sonra Allah-u Teala onları uyandırdı. İ&ccedil;lerinden birini kendi zamanlarının ge&ccedil;erli olan parasıyla yiyecek alması i&ccedil;in şehire g&ouml;nderdiler.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın uyurduğu gibi bu s&uuml;re i&ccedil;inde kimsenin onlardan haberi yoktu.</p>\n\n<p>\n	B&ouml;yle bir olay normal olarak imkansız bir şeydir. Ama eğer Kur&rsquo;an&rsquo;da a&ccedil;ıkca gelmeseydi bu olayı maddecilerin inkar ettiği gibi bizim muhaliflerimiz de mutlaka inkar ederlerdi.</p>\n\n<p>\n	F) Şaşırtıcı olaylardan bir başkası Uzeyr (veya başka bir rivayete g&ouml;re Urmiya)in hikayesidir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Onun hikayesi Kur&rsquo;an&rsquo;da ve &ouml;teki semavi kitaplarda gelmiştir. Yahudiler ve hıristiyanlar onun peygamber olduğuna inanıyorlar. Olayın &ouml;zeti ş&ouml;yledir: O bir şehirden ge&ccedil;iyordu. O şehirin yıkılıp, viraneye d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;. Kendi kendisine ş&ouml;yle dedi: Allah, yıllar &ouml;ncesinden &ouml;len ve hi&ccedil;bir eseri klmayan insanları nasıl diriltmektedir?</p>\n\n<p>\n	Allah onları nasıl dirilteceğini ispatlamak i&ccedil;in onu 100 yıl &ouml;l&uuml; bırakmıştı. Sonra diriltti. Yanında getirdiği yiyecekleri bozulmamış eşeğide ilk otlar halinde &ouml;ylece kalmıştı. Onlarda hi&ccedil; değişiklik olmamıştı.</p>\n\n<p>\n	Allah ş&ouml;yle buyurdu: Yiyeceğine bak hi&ccedil; bozulmamış. &Ouml;l&uuml; insanların bedenlerine de bak, onun zerrelerini topraktan &ccedil;ıkarıyor, bir birlerine ekliyor ve onlara et giydirerek ilk haline getiriyoruz. Uzeyr, &ouml;l&uuml;lerin dirilme olayını g&ouml;r&uuml;nce ş&ouml;yle dedi: &ldquo;Allah&rsquo;ın g&uuml;c&uuml;n&uuml;n herşeye yettiğini anladım.&rdquo;</p>\n\n<p>\n	Daha &ouml;ncede s&ouml;ylediğimiz gibi bu hikaye Kur&rsquo;an&rsquo;da gelmiştir. Kitap ehli&rsquo;de buna inanıp, onu nakletmişlerdir. Bu olayında normal şartlarla uyuşan hi&ccedil;bir yanı yoktur. Bu y&uuml;zden maddeciler onu şiddetle inkar etmişlerdir. Halbuki İmam Mehdi (a.s)&rsquo;ın ğaybeti akıla ve normala daha uygundur. Bu hikayenin benzeri dinlerin tarihini anlatan kitaplarda &ccedil;ok nakledilmiştir.</p>\n\n<p>\n	Tarih yazarları ş&ouml;yle naklediyorlar: Fars padişahları &uuml;lkelerinin durumunu g&ouml;z &ouml;n&uuml;ne alarak uzun zamanlar haklarından gizleniyorlardı ve bu ğaybet s&uuml;resi i&ccedil;inde kimse onların yerini ve durumunu bilmemekteydi. Uzun bir s&uuml;re sonra &uuml;lkelerine d&ouml;n&uuml;yorlardı. Bu olayların benzeri Hind ve Rum padişahlarının i&ccedil;inde de vardı. Onlarda tarih kitaplarında nakledilmiştir. Bunların hepsi normalın dışında olan şeylerdir. Biz onları burada aktarmayacağız. &Ccedil;&uuml;nk&uuml; cahil eleştirici, bunları sırf normalın dışında olduğu i&ccedil;in inkar edecektir. Bu y&uuml;zden sadece Kur&rsquo;an&rsquo;daki hikayeleri naklettik. Bu hikayelerde kimsenin ş&uuml;phesi yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;sl&uuml;manların hepsi onu Allah&rsquo;ın bilip, doğruluğun da birlik etmişlerdir.</p>\n\n<h2>\n	ALTINCI ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	İmam Hasan Askeri (a.s)&rsquo;ın oğlunun h.k. 260&rsquo;lı yıllarda d&uuml;nyaya gelmesi h.k. 1411 yılında olduğumuz bu yıla kadar yaşaması ve hi&ccedil; bir şekilde zayıf yaşlı ve g&uuml;&ccedil;s&uuml;z olmaması imkansız bir şeydir.&Ouml;zellikle imamiyyenin iddiasına g&ouml;re zuhur edeceği zaman tam bir gen&ccedil;, aklı kamil ve g&uuml;&ccedil;l&uuml; olacaktır. Bu normalın dışında olan bir şeydir.</p>\n\n<p>\n	Bu eleştiride &ouml;ncekiler gibi zayıf bir eleştiridir. &Ccedil;&uuml;nk&uuml; iddia ger&ccedil;i bu asırdaki insanların şartlarının aksinedir ama hi&ccedil; bir şekilde ge&ccedil;miş asırlardaki insanların şartlarının zıddına değildir. Şimdi ger&ccedil;eğin iyi anlaşılabilmesi i&ccedil;in &ouml;m&uuml;rleri b&ouml;ylesine uzun olanları şahit olarak getireceğim:</p>\n\n<p>\n	1) Alim ve tarih&ccedil;ilerin hepsi Hz. Adem (a.s)&rsquo;ın &ouml;mr&uuml;n&uuml;n yaklaşık 1000 yıl olduğunu s&ouml;yl&uuml;yorlar. Halbuki yaratıldığı g&uuml;nden, ta &ouml;ld&uuml;ğ&uuml; g&uuml;ne kadar onda asla bir değişiklik olmamıştı. &Ccedil;ocukluk, gen&ccedil;lik, yaşlılık kudret ve ilmin azal &ccedil;oğulması gibi insanlarda normal olan onda olmadı. &Ouml;l&uuml;nceye kadar bir yaratılış ve surette idi.</p>\n\n<p>\n	&Ccedil;ok acap olan bir başka nokta, onun &ouml;teki insanlar gibi yaratılışı bir anne ve babadan değildi. Alluh-u Teala, Onu topraktan yarattı.</p>\n\n<p>\n	2) Kur&rsquo;an, Hz. Nuh (a.s)&rsquo;ın 950 yıl, kavmini Allah&rsquo;a topmaya davet ettiğini a&ccedil;ık&ccedil;a buyurmaktadır. Ondan &ouml;ncede uzun yılları yaşamıştı. Ama ne zayıflamış, ne yaşlanmış, ne g&uuml;&ccedil;s&uuml;zleşmiş ve nede aciz ve cahil olmuştur. M&uuml;sl&uuml;man bilginler Hz. İbrahim (a.s)&rsquo;dan &ouml;ncesine kadar insanların yaşlanmadığını s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Bu konuyu maddeciler inkar etmektedirler. Ama semavi dinlerin takip&ccedil;ileri bunun doğru olduğuna inanıyorlar.</p>\n\n<p>\n	3) Tarih Arap ve diğer milletlerin i&ccedil;in de, bir &ccedil;ok uzun &ouml;m&uuml;rl&uuml; insanın yaşama savaşları konuşmaları ve şiirleriyle doludur kimsenin bundan ş&uuml;phesi yoktur.</p>\n\n<p>\n	insanların bir kısmının adını &ldquo;el- izah fil- İmamet&rdquo; adlı kitabımda getirdim. Onların hepsinin adını &ouml;ğrenmek isteyenler tarih ve biyografi kitaplarına baş vurabilir. Bu kitapları padişahların, emirlerin, bilginlerin vb. gibilerin k&uuml;t&uuml;phanelerinde bulabilirsiniz. Burada onların hepsinin adını getirme imkanı olmadığından, sadece bir ka&ccedil;ının adını getireceğim.</p>\n\n<p>\n	Onlardan biri &ldquo;Lokman b. Aad&rdquo; dır. Tarih&ccedil;ilerin nakline g&ouml;re 3500 yıl yaşamıştır. Bazıları onun &ouml;mr&uuml;n&uuml;n 7 akbabanın &ouml;mr&uuml; kadar olduğunu s&ouml;yl&uuml;yorlar. Ş&ouml;yle ki, o akbabalardan birini yoklayıp, dağlık b&ouml;lgede saklayıp, b&uuml;y&uuml;t&uuml;yordu. O &ouml;ld&uuml;ğ&uuml; zaman bir başkasını yoklayıp terbiye ediyor ve &ouml;l&uuml;nceye kadar saklıyordu. Bu şekilde 7 tane akbabayı &ouml;m&uuml;rlerinin sonuna kadar sakladı. Son akbaba &ldquo;Lebed&rdquo; idi. O en uzun yaşayan akbaba idi.</p>\n\n<p>\n	Meşhur şair A&rsquo;şa, Lokman&rsquo;ın hakkında ş&ouml;yle bir şiir yazmıştı:</p>\n\n<p>\n	Kendin i&ccedil;in yedi tane akbabayı eğittin,</p>\n\n<p>\n	Biri gittiği zaman bir başkasını yakaladın</p>\n\n<p>\n	O kadar &ccedil;ok yaşadı ki, benim akbabalarım &ouml;lm&uuml;yorlar dedi.</p>\n\n<p>\n	Yaşayanların &ouml;mr&uuml; ebede kadar devam edecek mi?</p>\n\n<p>\n	Ve son akbaba t&uuml;ylerini d&ouml;kmeye başlayınca dedi ki</p>\n\n<p>\n	&Ouml;ld&uuml;n ve A&rsquo;dın oğlunu &ouml;ld&uuml;rd&uuml;n ve sen bunu bilmiyorsun.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml;lerden bir başkası Rabi b. Za&rsquo;b b. Vahab b. Buğeyz b. Malik b. Said b. Adiy b. Fezare&rsquo;dir. O, 340 yıl yaşamaıştır. Peygamber-i Ekrem (s.a.a) de g&ouml;rm&uuml;şt&uuml;r. Şu şiir ona aittir.</p>\n\n<p>\n	Kiş geldiği zaman beni &ccedil;ok kouyun</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; kış yaşlı adam g&uuml;&ccedil;s&uuml;z ediyor.</p>\n\n<p>\n	Ama kış gidip, g&ouml;k sakinleştiği zaman</p>\n\n<p>\n	İnce bir c&uuml;bbe onun i&ccedil;in yeterlidir</p>\n\n<p>\n	Birisi 200 yıl yaşadığı zaman</p>\n\n<p>\n	Onun b&uuml;t&uuml;n hoşnutluklarının sonu gelmiştir.</p>\n\n<p>\n	Uzun &ouml;m&uuml;rl&uuml; olanlardan bir diğeri Mustevğer b. Rabia Kaab dır. 333 yıl yaşamıştır. Bu şiiri &ouml;mr&uuml;n&uuml;n uzun olması hakkında yazmıştır.</p>\n\n<p>\n	Ş&uuml;phesiz ki &ccedil;ok yaşamaktan bıktım.</p>\n\n<p>\n	&Uuml;&ccedil; y&uuml;z yıl boyunca &ouml;m&uuml;r ettim</p>\n\n<p>\n	Y&uuml;z yıl daha ardından geldi.</p>\n\n<p>\n	Buna ilave olarak ayların g&uuml;nleri &ouml;l&ccedil;&uuml;s&uuml;nde</p>\n\n<p>\n	Yine yaşadım.</p>\n\n<p>\n	Eksem b. Seyfi Esedi&rsquo;de uzun &ouml;m&uuml;rl&uuml;lerdendir. O, 380 yıl yaşamıştır peygamber-i Ekrem (s.a.a) zamanında da yaşamış ve ona iman getirmiştir. Ama Resulullah (s.a.a) le g&ouml;r&uuml;şememiştir. Eksem den bir &ccedil;ok tarihi hikayeler &ouml;zl&uuml; s&ouml;zler ve hutbeler naklolmuştur. Bu şiir onundur:</p>\n\n<p>\n	Birisi doksan yıl yaşasa ve y&uuml;z yıl,</p>\n\n<p>\n	Eğer yaşamdan bıkmamışsa muhakkak ki o cahildir</p>\n\n<p>\n	Şimdiye kadar iki y&uuml;z&uuml;n yıl yaşadım</p>\n\n<p>\n	Ama bana bir ka&ccedil; gece gibi geldi.</p>\n\n<p>\n	Sefi b. Riyah b. Eksem 276 yıl yaşayan bir başka uzun &ouml;m&uuml;rl&uuml; insandır. Babası sabırlı diye meşhur olan Eksem dir. Onun aklı ve fikri asla değişmedi. Mutlemiş Yeşkeri onun hakkında şu şiiri yazmıştır:</p>\n\n<p>\n	Sabırlı i&ccedil;in şimdiye kadar yere bastan vurulmadı,</p>\n\n<p>\n	Ve insan bilmek i&ccedil;in bir şey &ouml;ğreniyor</p>\n\n<p>\n	Zabire b. Said b. Saad b. Sehm b. Amr, 220 yıl yaşayan insanlardan bir diğeridir. Asla yaşlanmadı. İslamın doğuşuna şahit oldu, ama iman getirmedi. Ebu Hatem Rubasi, Utba&rsquo;dan ş&ouml;yle naklediyor: Zabire Sehmi, 220 yaşında &ouml;lmesine rağmen sa&ccedil;lar siyah dişleri ise sağlam kalmıştı. Amcasının oğlu, &ouml;ld&uuml;ğ&uuml; zaman ş&ouml;yle bir şiir yazmıştır:</p>\n\n<p>\n	Zabire Sehmi &Ouml;ld&uuml;kten sonra kim &ouml;l&uuml;m&uuml; tatmayacaktır</p>\n\n<p>\n	&Ouml;yle bir halde &ouml;ld&uuml; ki yaşlanmamıştı ve &ouml;lmesi beklenmiyordu.</p>\n\n<p>\n	&Ouml;yleyse hazır olun, &ouml;l&uuml;m haber vermeden sizi gelip bulmasın</p>\n\n<p>\n	Derid b. Samme &Ccedil;eşmi, 200 yıl yaşayan uzun &ouml;m&uuml;rl&uuml;lerdendir. İslamın doğuşunu g&ouml;rd&uuml; ama M&uuml;sl&uuml;man olmadı. Huneyn savaşında m&uuml;şriklerin &ouml;nde gelen komutanlarından idi. Orada M&uuml;sl&uuml;manlar tarafından &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Muhammed b. Utban b. Zalim b. Zubeydi adındaki şahıs 253 yıl yaşamıştır.</p>\n\n<p>\n	Amr b. Hameme-i busi, 400 yıl yaşamıştır. Şu şiir o yazmıştır:</p>\n\n<p>\n	O kadar &ccedil;ok yaşadım ki sanki ben,</p>\n\n<p>\n	Yılan vurmuş gibi gecesi bitmeyen gibiyim.</p>\n\n<p>\n	&Ouml;l&uuml;m hen&uuml;z beni bulmamıştır. Oysa</p>\n\n<p>\n	Ge&ccedil;ti &uuml;zerimden o g&uuml;zel ve baharlı yıllar.</p>\n\n<p>\n	&Uuml;&ccedil; asır ge&ccedil;irdim şimdiye kadar,</p>\n\n<p>\n	Şu anda d&ouml;rd&uuml;nc&uuml;s&uuml; de bitmek &uuml;zere.</p>\n\n<p>\n	Hars b. Mezamiz Cerhemi uzun &ouml;m&uuml;rl&uuml; olan insanlardandır. Aşağıdaki şiir ona aittir:</p>\n\n<p>\n	Akabe-i Hacun&rsquo;la Safa arasın hi&ccedil;bir zaman</p>\n\n<p>\n	Eksik olmadı kabilemizin i&ccedil;indeki sevfi sanki</p>\n\n<p>\n	Geceleri yatmak aralıksız devam etti sanki</p>\n\n<p>\n	Ama hayır, Mekkeliydik biz ve yıllar avare etti bizi ve avare etti bizi d&uuml;ş&uuml;ncesiz ve hatalı cedlerimiz.</p>\n\n<p>\n	Salman-i Farisi herkesin, hatta M&uuml;sl&uuml;man olmayanların dahi kabul ettiği uzun &ouml;m&uuml;rl&uuml;lerdendir. M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan alimlerin &ccedil;oğu onun Hz. İsa (a.s) dahi g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;yl&uuml;yorlar. Resulullah (s.a.a) den sonra &Ouml;mer&rsquo;in halifeliğinin ortalarına kadar yaşamına devam etmiştir.</p>\n\n<p>\n	İranlı tarih&ccedil;iler, İran&rsquo;ın eski padişahların, &ouml;m&uuml;rlerinin yukarıda adları ge&ccedil;enlerden daha uzun olduğunu s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	Onlar ş&ouml;yle yazıyorlar: &ldquo;Ceşn Mehrgan, uzun &ouml;m&uuml;rl&uuml; padişahlardan biridir. O 2500 yıl yaşamıştır.&rdquo;</p>\n\n<p>\n	Ben bu padişahların adını &uuml;&ccedil; sebepten dolayı burada getirmedim: Arapların uzun &ouml;m&uuml;rl&uuml; olanları farsların kinden daha &ccedil;okur 2) Arapların uzun &ouml;m&uuml;rl&uuml; olanları zamanımıza daha yakındılar. 3) Arap alimleri, bu insanların (yani uzun &ouml;m&uuml;rl&uuml; arapların) yaşadığı konusunu kabul ediyorlar. Ama farslar, fars padişahlarının b&ouml;ylesine uzun &ouml;m&uuml;rl&uuml; olup-olmadıkları konusunda ihtilafa d&uuml;şm&uuml;şlerdir. Bazıları kabul ediyor bazıları ise reddediyorlar.</p>\n\n<p>\n	Yukarıda adını saydığımız insanlar tarih kitaplarında adları ge&ccedil;en uzun &ouml;m&uuml;rl&uuml; insanlardan bazılarıdır. İnsanların uzun &ouml;m&uuml;rl&uuml; olmasının imkan konusunda kimsenin ş&uuml;phesi yoktur. B&ouml;yle bir şeyin ger&ccedil;ekleştiği de kesindir. Uzun &ouml;m&uuml;rl&uuml; insanların olamayacağını s&ouml;yleyenler, sadece Allah&rsquo;ı inkar edenlerle bazı astronomlardır. Ama semavi dinlerin takip&ccedil;ilerin hepsi bunu kabul ediyorlar.</p>\n\n<h2>\n	YEDİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamın toplumdaki rol&uuml; İslamın şeriatını ve &uuml;mmetin korumdetır. Eğer imimiyyenin dediği gibi imam gaybete &ccedil;ekilirse b&uuml;t&uuml;n ceza ve h&uuml;k&uuml;mlerin askıya alınması gerekir. &Ouml;rneğin cihad ve buna benzer bir &ccedil;ok h&uuml;km&uuml;n emrini sadece imam verir, oda olmayınca bu emri verecek kimse kalmaz ozaman da artık ona ihtiya&ccedil; klmıyacaktır. Dolayısıyla b&ouml;yle bir imamın varlığıyla yokluğu arasında fark s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu eleştiri de bir ka&ccedil; sebepten dolayı temelsizdir:</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Hakka davet ve İslam&rsquo;ı tebliğ etmek herhangi bir şahısla sınırlı değildir. Bu b&uuml;t&uuml;n M&uuml;sl&uuml;manların vazifesidir. Acaba Şiiler şimdiye &uuml;stlenmemişler midir? İmamın şahsın bu işi &uuml;stlenmesine gerek yoktur. Peygamberlerin daveti de her zaman takip&ccedil;ilerinin ve m&uuml;minlerin &uuml;zerine olmuştur. Davet bu y&ouml;ntemle de olabilir. İmamlar (a.s)&rsquo;ın tebliğ i&ccedil;in uzaklara gitmelerine veya başkalarının onların yanına gelmelerine ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Ceza ve h&uuml;k&uuml;mlerin uygulanması ve d&uuml;şmanlarla cihad etme konusuna gelince, bunlarda yine vakiller ve komutanların tarafından uygulanır. Bu işlerde hi&ccedil; bir zaman İmamlar (a.s)la sınırlı değildir. Bu y&uuml;zden peygamberlerin zamanında da vekiller ve komutanlar ciddi bir şekilde bu işleri yapıyorlardı. Bu işleri mutlaka kendimiz yapacağız demiyorlardı.</p>\n\n<p>\n	Şimdiye kadar anlattıklarımızdan şu anlaşılmaktadır: Şeriat ve İslam&rsquo;ın kanunlarını korumak ve gerektiği şekilde tebliğ etmek i&ccedil;in imamın varlığına ihtiya&ccedil; vardır. Eğer bu işleri &uuml;stlenecek birileri varsa İmam bu işi onlara bırakabilir veya kendisini gizleyebilir. Ama &uuml;mmetten hi&ccedil; kimse bu işi yapmaz ve hepsi hak ve doğru yoldan sapsalar o zaman imamın gizli kalmaya hakkı yoktur. Aksine ortaya &ccedil;ıkmalı ve şahsen bu işleri &uuml;stlenmelidir.</p>\n\n<p>\n	Bu konuun kendisi İmamın gerekli oluşunun felsefesini akli y&ouml;nden teşkil ispat etmektedir.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Akli a&ccedil;ıdan &uuml;mmetin hidayeti şeriat konularının ve emniyetin sağlanması i&ccedil;in Allah&rsquo;ın bir imam g&ouml;ndermesi farzdır. Eğer &uuml;mmet z&uuml;lme başvurup imamı &ouml;ld&uuml;rme amacını g&uuml;derse veya onun işlerine engel olmak isterse o zaman imam gayba &ccedil;ekilir ve &uuml;mmet i&ccedil;erisindeki işlerini durdurur. Buna sebep olan şeyde &uuml;mmetin bu tutumudur. Bunda &uuml;mmet su&ccedil;ludur. Doğacak her fesattan da yine &uuml;mmet sorumludur. Eğer Allah-u Teala&rsquo;nın kendisi İmamı vefat ettirir yada onu g&ouml;revlendirmezse bu karışıklığın sebebi olur. Bu durumda su&ccedil;lu ve sebep Allah olacaktır. Ama Allah-u Teala her t&uuml;rl&uuml; karışıklık ve fesattan m&uuml;nezzehtir. &Ouml;yleyse bu karışıklık ve fesadın asıl etkeni &uuml;mmetin kendisidir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	SEKİZİNCİ ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyyenin gaib imam yani Hz. Mehdi (Aleyhisselam) hakkındaki iddiasının benzeri başka gruplarda da mevcuttur. Ama imamiyye onları kabul etmemektedir.</p>\n\n<p>\n	&Ouml;rneğin subaiyye fırkası Hz. Ali (Aleyhisselam) hakkında ş&ouml;yle diyor: Hz. Ali (Aleyhisselam) &ouml;lmedi, O gizli olarak yaşıyor.</p>\n\n<p>\n	Başka bir fırka olan Kisaiyye ş&ouml;yle diyor: Muhammed bin Hanefiyye &ouml;lmemiştir. O insanlardan gizli olarak normal yaşamını s&uuml;rd&uuml;rmektedir uygun bir zamanda zuhur edecektir.</p>\n\n<p>\n	Navusiye fırkasının ise ş&ouml;yle bir iddiası vardır. Cafer bin Muhammed hayattadır. Belirli bir zamanda zuhur edip silahlı bir kıyam edecektir.</p>\n\n<p>\n	İsmailiye fırkası İsmail bin Cafer bin Muhammed&rsquo;in asıl Mehdinin O olduğunu ve bir g&uuml;n ortaya &ccedil;ıkıp kıyam edeceğini iddia etmektedir.</p>\n\n<p>\n	İsmailiye fırkasına mensup bir takım insanlarda ş&ouml;yle demektedir: Muhmmed bin İsmail bin Cafer şu ona kadar yaşamaktadır.</p>\n\n<p>\n	Zeydiyye fırkası dahi imamları hususunda aynı g&ouml;r&uuml;ş&uuml; savunmaktadırlar. Hatta şahidenilen yer de atından d&uuml;ş&uuml;p &ouml;len Yahya bin &Ouml;mer hakkındada bu iddiayı yapmaktadırlar.</p>\n\n<p>\n	İmamiyye b&uuml;t&uuml;n fırkaların g&ouml;r&uuml;şlerini reddederek hepsini batıl olarak kabul etmektedir. &Ouml;yleyse imamiyyenin Hz. Mehdi (a.s) konusundaki iddiasıda batıldır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu gurupların iddialarını batıl etmek i&ccedil;in ortaya attığı deliller kendileri i&ccedil;inde ge&ccedil;erlidir. Dolayısıyla kendi inan&ccedil;larıda batıl sayılmalıdır.</p>\n\n<p>\n	CEVAP:</p>\n\n<p>\n	Bu eleştiride yersiz ve temelsizdir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu fırkaların gaybına inandığı kimselerin &ouml;ld&uuml;ğ&uuml; kati ve aşikar olan delillerle ispat olunmuştur. Sozkonusu gaybetine inanılan bu insanların hepsi imamların soyundan gelmişlerdir ve bunlarddan sonra gelen imamlar bunların &ouml;ld&uuml;ğ&uuml;ne şahit olmuşlardır.</p>\n\n<p>\n	Ayrıca bu şahısların &ouml;ld&uuml;ğ&uuml;ne dair diğer tarihi kaynaklarda da mevcuttur. Bunlar kesin olarak yakine eriştirecek delillerdir ve ş&uuml;pheye yer verecek hi&ccedil; bir durum yoktur. Kesin olan ve vuku bulmasında asla ş&uuml;phe edilmeyen işleri inkar etmek akıl sahipleri batıl saymakta ve reddetmektedirler. Bu insanların &ouml;ld&uuml;ğ&uuml;n&uuml; gerek belgelemektedir. Ama İmam Mehdi (a.s) &ouml;l&uuml;m&uuml;ne dair hi&ccedil; bir delil ve senet mevcut değildir. :Diğer fırkaların inandıkları şahıslar bu d&uuml;nyadan g&ouml;&ccedil;&uuml;p gitmişlerdir. Ama imam Mehdi (a.s) bu d&uuml;nyada yaşamına devam etmektedir. Diğer fırkaların iddiaları tarihi belgelerden yoksun ve hissi bir &ouml;zellik taşımaktadır. Ama İmamiyenin g&ouml;r&uuml;ş&uuml; bunun tam aksinedir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n tarihler İmam Mehdi (a.s) varlığını ve yayadığını inkar etmemektedir. Dolayısıyla diğer fırkalarla imamiyyeyi Mukayese etmek akıl karı bir iş değildir ve yapılan bu eleştiri de delilsiz ve burhansız olup hakikati tahrif etmekten &ouml;te bir şey değiştir.</p>\n\n<p>\n	Ayrıca İmamiyye bu iddiaları gaybet m&uuml;ddetinin uzunluğundan veya bu gibi gaybetlerin m&uuml;mk&uuml;n olamayacağından dolayı reddetmemektedir ki kendi inancıda batıl olmuş olan İmamiyye bunların &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;ne ve &ouml;ld&uuml;ğ&uuml;ne dair kesin deliller getirmektedir. Bunların &ouml;l&uuml;m&uuml;nde hi&ccedil; bir ilim, his ve vicdan ş&uuml;phe etmemektedir.</p>\n\n<p>\n	Nitekim onların bazılarının imameti, imamiyyenin inandığı usule g&ouml;re ispata ermemiş bazılarının da imam olduğunu hususunda hi&ccedil; bir tarihi belge, rivayet ve hadis bulunamamıştır. Onların bazılarının imam olmayışı kesindir. Tarih kaynaklar buna ş&uuml;pheye yer vermeyecek şekilde emindir. Dolayısıyla s&ouml;z konusu bu kişilerin gaybeti hi&ccedil;bir şeyi ne ispat ne de men edebilir.</p>\n\n<h2>\n	DOKUZUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: İmamiyye Hz. Mehdi (a.s)&rsquo;ın gaybeti konusunda aykırılık zıdlığa du&ccedil;ar olmuşlardır. Bir taraftan Allah&rsquo;ın imam tayin edip, insanlık alemine g&ouml;ndermesini farz biliyorlar. &Ccedil;&uuml;nk&uuml; toplumun genel maslahatının korumak ancak Allah tarafından g&ouml;nderilen bir imamla m&uuml;mk&uuml;n olur. İmamın emir ve yasakları olmadan toplumda d&uuml;zen sağlanamaz insanların; i&ccedil;timai siyasi, iktisadi ve nizami g&uuml;c&uuml;n&uuml; dengede tutuacak ve herkesin hakkını koruyacak kimse ancak Allah&rsquo;ın g&ouml;nderdiği bir imam m&uuml;mk&uuml;n olur. &Ouml;te yandan Allah&rsquo;ın imama maslahat g&ouml;rd&uuml;ğ&uuml; zaman halkın g&ouml;z&uuml;nden kayıp olabileceği ve onlardan irtibatını kesebileceği iznini vermiştir. Bu iki g&ouml;r&uuml;ş&uuml;n birbiriyle &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml; ve zıt olduğu a&ccedil;ikardır.</p>\n\n<p>\n	Cevap: Bu eleştiride esassız ve batıldır. &Ccedil;&uuml;nk&uuml; bu eleştiriyi yapan kimselerin Allah&rsquo;ın fiilerindeki maslahat ve mefsedelerının niteliği ve niceliği hususunda bilgilerinin olmadığı anlaşılıyor. Zira hekim ve alim insanların hareketleri her zaman bir tartı ve &ouml;l&ccedil;&uuml; &uuml;zerinde harici olaylar değiştiği zaman onların hareketleri ve taranışlarında değişebilir.</p>\n\n<p>\n	&Ouml;rneğin alim ve hekim olan bir şahıs kendi &ccedil;ocuklarına, akrabalarına ve dostlarına iyi ahlak edep ve ilim &ouml;ğretiyor daha sonra maddi imkanları ve onların ticaret yapabilmesi i&ccedil;in gerekli olan şeyleri onların hizmetine sunuyor. Onlar bu sebeple hem maddi y&ouml;nden hem de manevi y&ouml;nden kimseye ihtiya&ccedil; duymazlar. Eğer bu kimseler halka karşı iyi ahlaklı edep ve ilim &ouml;ğrenmede &ccedil;aba harcarlarsa ve işlerinde dikkatli olarak &ccedil;alışılırsa Hekim ve alim olan bu şahıs maslahat gereği bu insanlara sunduğu imkanların devamını sağlar onların ahlak, ilim ve ticari y&ouml;nde gelişmeleri i&ccedil;in gerekli olan sebepleri hazırlar. Ama bunun aksine bu kimseler ilim, edep, ahlak ve marifet tahsil etmede kusur ederlerse kendi hizmetlerine sunulan maddi imkanlar iyi kullanmayıp iflas ederlerse uygunsuz davranışlarda bulunarak halkla olan irtibatlarını kırarlarsa tabii olarak bu hekim ve alim şahıs onlara ilim ve edep &ouml;ğretmekten sakınır ve sunduğu maddi imkanları geri &ccedil;eker. Burada g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hekim olan şahsın maslahata uygun olara yaptığı birbirinin tam zıddı olan iki ayrı hareketi vardır. Bu iki davranış aynı şahıslar &uuml;zerinde uygulanıyor. Farklı olan y&ouml;ntem her ikisi de yerli yerinde ve maslahata uygun olarak uygulanıyor ve tezatlık diye bir şey s&ouml;z konusu değildir.</p>\n\n<p>\n	Arif ve alim olan insanlar Allah&rsquo;ın tedbir ve hekimane s&uuml;nnetinin kullar arasında uygulanışının yukarıda verdiğimiz misal gibi olduğunu bilirler. Ş&ouml;yle ki Allah kullarına akıl ve d&uuml;ş&uuml;nme g&uuml;c&uuml; vermiştir. İnsanlar akıl ve fikir g&uuml;c&uuml;yle iyi ahlakı ve beğenilen y&ouml;ntemleri derk ederler.</p>\n\n<p>\n	Allah-u Teala peygamberler ve semavi kitaplar vasıtasıyla insanların iyi ahlaklı ve hayırlı ameller yapmalarını emretmiştir. Bu emir insanların maslahatı i&ccedil;in verilmiş bir emirdir. &Ccedil;&uuml;nk&uuml; insan ancak bu emirlere uymakla ebedi saadete ve kurtuluşa ulaşabilir.</p>\n\n<p>\n	Dolayısıyla eğer insan Allah&rsquo;ın verdiği bu aklı kullanarak onun emirlerine uyarsa Allah da gaybi yardımlarla onu destekler ve bu insana hak yolda ilerleyebilmesi i&ccedil;in gerekli hazırlar. Ama eğer insan akıl ve mantığı kullanmaz ve Allah&rsquo;ın emirlerine itaat etmez ise durumlar &ouml;ncekine nazil eder.</p>\n\n<p>\n	Bu iki iş muhtelif ve farklıdır maslahat bunu icap etmek olarak hi&ccedil; bir tezatlık mevcut değildir.</p>\n\n<p>\n	Allah inanları kendisine ve g&ouml;nderdiği peygamberlere iman etmeye davet etmiştir. Ş&uuml;phesiz Allah insanların maslahatına uygun olarak bu işi yapmıştır.</p>\n\n<p>\n	Ama eğer insanın canı tehlikeye d&uuml;şerse canını kurtarmak i&ccedil;in Allah ve peygamberlerini inkar ederse g&uuml;naha m&uuml;rtekip olmamıştır aksine yaptığı bu hareketle sevap kazanmıştır. Bu inkar maslahat gereği yapılmıştır. Maslahat durumlara ve insanların y&ouml;ntemlerinin değişmesiyle değişebilir. Allah kendisine iman getirilmesini emrediyor &ouml;te yandan mecburluk halinde inkar etme izni veriyor. Bu iki emirde maslahata uygun olarak verilmiştir.</p>\n\n<p>\n	Burada y&ouml;ntem yada vazifenin değiştirilmesi yani zalimlerin mecbur bırakmasıyla Allah&rsquo;ı inkar etmek alim ve inkarcıların hak olduğunu g&ouml;stermez. Belki onların yaptıkları bu zorlama &ccedil;irkin bir harekettir ve cezalarını &ccedil;ekeceklerdir.</p>\n\n<p>\n	Allah-u Teala hac ve cihadı insanlara farz etmiş uygu&nbsp; olarak karar kılmıştır. Eğer insan kudrete erişirse ve hi&ccedil; bir engelde s&ouml;z konusu değilse muhakkak bu işleri yerine getirmelidir. Ama bu iki emri yerine getirmek i&ccedil;in gerekli olan g&uuml;ce sahip değilse ve engelleyici etkenler ortada mevcutsa itaat etme gerekliliği ortadan kalkar &ccedil;&uuml;nk&uuml; maslahat bunu gerektirmektedir. Bu işe mani olanlarda akli, vicdani ve kanuni olarak cezalandırılıp azaba du&ccedil;ar olacaklardır.</p>\n\n<p>\n	Ş&uuml;phesiz Hz. Mehdi (a.s)ın gaybet ve zuhur meseleside bu olaylar gibidir. Ş&ouml;yle ki eğer kullar kendi imamına itaat eder gerekli olan vazifeyi yerine getirmede ve hak yolda ilerlemede ona yardımcı olurlarsa imam zuhur eder ve insanlar ona erişebilirler ş&uuml;phesiz imam b&ouml;yle bir durumda zuhur eder. &Ccedil;&uuml;nk&uuml; tedbir ve maslahat bunu iktiza etmektedir. Ama insanlar ona itaat etmeyip hak ve tekam&uuml;l yolunda yardımda bulunmazlarsa imamın insanların erişemeyeceği ve g&ouml;remeyeceği bir ortama yani gaybete &ccedil;ekilmesi doğal bir olaydır. İmamın gaybeti &ccedil;ekilmesi ziyan ve zarardır. Bunun sorumluluğunda onun gaybete &ccedil;ekilmesine sebep olanlar taşımaktadır. Buna sebep olan kimseler mantıksal olarak lanete layıktırlar. İmamın g&ouml;zlerden kaybolması bu y&ouml;ndedir. Ona yardım edecek bir kimse kalmaz ise oda yardım edecek birileri gelinceye dek gizliliğini devam ettirecektir.</p>\n\n<p>\n	Ayrıca bu eleştiriyi imamiyyeye yapan kimselerin &ccedil;oğusu Mutezilem Marcie Zeydiyye ve Ceriyye fırkasındadır. Onların yaptıkları bu eleştiri kendileri i&ccedil;inde ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; bunların imamet konusunda iki nazariyesi vardır. Onlardan bir kısmı &ouml;rneğin Bağdat daki Mutezile fırkası ve Marcielerin &ccedil;oğusu imamın varlığını ve tayin edilmesini hem akli hem de İslami y&ouml;nden vacip biliyorlar. Başka bir kısmı &ouml;rneğin Zeydiyyeler, Basralı Mutezileler ve Cebriyye fırkasından bir kısmı imamın varlığını ve tayin edilmesi gerektiğini fakat şer-i olarak vacip biliyorlar. Her iki kısımda imamiyyeyle bir y&ouml;nden muhalif durumundadırlar. Ş&ouml;yle ki imamiyye imamın yani Hz. Mehdi (a.s) gerekliliğinin delillerinden birisininde Hz. Peygamber olduğunu inancındadırlar. &Ccedil;&uuml;nk&uuml; Hz. Peygamber imamı ismiyle ve b&uuml;t&uuml;n y&ouml;nleriyle bize bildirmiştir. Ama diğer gruplar ş&ouml;yle diyorlar: Eğer Hz. Peygamber imamı ismiyle ve &ouml;zellikleriyle bildirmesize&nbsp; dahi iki delilden birisi ya akli yada şeri onu belirlemeye yeterlidir. Yani ya halk onu belirler yada onun kendisi kıyam ederek ortaya &ccedil;ıkar ve imam olduğunu ilan eder. Hz. Peygamberin (s.a.a) onu ismiyle ve &ouml;zellikleriyle bildirmesi şart değildir. Zira zikredilen bu fırka ve guruplar ş&ouml;yle diyorlar. Halk vasıtasıyla imamı tayin etmek fakat kulların maslahatına ve İslam &uuml;mmetinin yararınadır.</p>\n\n<p>\n	Bağdat Mutezileleri ş&ouml;yle diyorlar: En iyi ve doğrusu imamın tayin olunmasıdır. &Ccedil;&uuml;nk&uuml; imam kulların d&uuml;nya ve ahiret maslahatlarını korumaktadır. B&uuml;t&uuml;n bu goruplar a&ccedil;ık&ccedil;a ş&ouml;yle itaraf ediyorlar; Eğer zalim ve m&uuml;tecaviz insanlar imamı tayin etmeye mani olurlarsa bu durumda yapılacak en iyi iş imamı tayin eden kimselerin bu işten vazge&ccedil;meleridir. İmamsız olarak dini ve insani vazifelerini yerine getirmeli ve her zaman takiyye yaparak yaşamına devam etmelidir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu grupların akaidi ve iddiaları kendi yaptıkları eleştiriye maruz kalmıştır. İmamiyyenin inancının tezatlık ve &ccedil;elişkide olduğunu iddia ederlerken&nbsp; kendi inan&ccedil; esaslarını k&ouml;kten karalamış oldular. Bir taraftan imamın tayinin gerekliliğini &ouml;te yandan maslahat icabi bundan vazge&ccedil;ilebileceğini iddia ediyorlar daha sonra kendilerini yıkan eleştiriyi imamiyyeye nisbet veriyorlar. Bilmiyorum dar g&ouml;r&uuml;şl&uuml; bu insanlar kendilerinden gaflet ederek neden bu gibi eleştirileri imamiyyeye yapıyorlar.</p>\n\n<h2>\n	ONUNCU ELEŞTİRİ VE CEVABI</h2>\n\n<p>\n	Eleştirmen ş&ouml;yle diyor: Eğer imam gaybete &ccedil;ekilir, asarlar boyu zuhur etmezse bu s&uuml;re i&ccedil;erisinde bir &ccedil;ok nesiller imamı g&ouml;rmeden gelip gideceklerdir. Asırlar sonra imam zuhur ettiğindede o zamanın insanları onu kabul etmeyeceklerdir. &Ccedil;&uuml;nk&uuml; onun imamtine dair hi&ccedil; bir delil ve ispat onlara g&ouml;re mevcut değildir. Kendisi mucize g&ouml;stererek ispat edebilmesi ancak peygamber olmasıyla m&uuml;mk&uuml;nd&uuml;r. Ama artık peygamber gelmeyeceği b&uuml;t&uuml;n İslam &uuml;mmetinin inandığı ortak noktasıdır. Ayrıca bir insanın peygamber olmadığı halde m&uuml;cize etmesi İslam &uuml;mmetinin reddettiği konulardan birisidir. &Ccedil;&uuml;nk&uuml; İslam &uuml;mmeti m&uuml;cizenin fakat peygamebre ait olduğu ve peygamberden başkasının mucize yapamayacağı konusunda ittifak etmişlerdir.</p>\n\n<p>\n	CEVAP: Bu elştiride c&uuml;r&uuml;t&uuml;lm&uuml;ş ve reddedimiştir. &Ccedil;&uuml;nk&uuml; sayısızca hadis ve rivayetler ve imamın isminin Mehdi olduğunu ve &ouml;zelliklerini haber vermiştir. Ayrıca kıyamdan &ouml;nceki alametler bildirilmiştir. Bu rivayetler hem Hz. Peygamberden hem de 12 imamdan naklonulmuştur. Mesela kıyamdan &ouml;nceki alametlerden birisi Sufyani adında birisnin yapacağı silahlı kıyam, bir diğeri deccal adında birinin ortaya &ccedil;ıkması ve sayısızca insanları katletmesi ve buna benzer bir &ccedil;ok alametler bildirilmiştir. Hz. H&uuml;seyin (a.s) evlatlarından birisinin evinede silahlı bir kıyamı başlatması ve halkı Hz. Mehdi (a.s)a davet etmesi daha sonra şehid edilmesi de zuhur alametlerinden birisidir. B&uuml;y&uuml;k, M&uuml;cehhez ve donatılmış bir ordunun Beyda da (Mekke yakınlarında bir &ccedil;&ouml;l ismi) toprağa g&ouml;m&uuml;lmesi ve bun benzer sayısezca alametler gerek, şia gerekse s&uuml;nni kaynaklarında Hz. Peygamber nakledilmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu haberler g&uuml;n&uuml;m&uuml;ze kadar gelmiştir ve gelecek nesillerede muhakkak erişecektir. Bu hadiseler ve mucize olaylar Hz. Mehdi (a.s) imam olduğuna delalet etmektedir.</p>\n\n<p>\n	Ayrıca alametlerin ortaya &ccedil;ıkması ve birtakım mucizelerin imam tarafından ger&ccedil;ekleştirilmesi onların peygamber olduğunu g&ouml;stermez. &Ccedil;&uuml;nk&uuml; mucize sadece peygamberlik iddiasını doğrulamak i&ccedil;in değildir. Belki mucize fakat iddia eden kimsenin doğruluğun ve d&uuml;r&uuml;stl&uuml;ğ&uuml;ne delalet eder. Bu iddia peygamberlik iddiası yada başka bir iddia da olabilir.&nbsp;</p>\n\n<p>\n	Eğer mucize sahibi peygamberlik iddiası yaparsa bu mucize onun peygamber olduğunu delildir. Mucize eden eğer imamlık iddiası ederse mucize onun imam olduğunu ispat eder ve eğer salih ve takvalı bir m&uuml;min mucize vasıtayla başka birini İslam&rsquo;a davet ederse bu mucize o şahsın iddiasının ve davet ettiği şeyin hak olduğunu g&ouml;sterir. Mucizenin fikri ve ameli olarak her t&uuml;rl&uuml; pislik ve g&uuml;nahlardan uzak olan kimseye ait olduğu doğrudur.</p>\n\n<p>\n	Dolayısıyla bu şahıs peygamber, imam yada salih bir kul olabilir. Misal olarak Kur&rsquo;an da gelmiş iki olayı aşağıda aktaracağım.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	1) &nbsp;Allah-u Teala her zaman Hz. Meryem&rsquo;in rızkını g&ouml;klerden g&ouml;nderiyordu. Kur&rsquo;anı Kerim ş&ouml;yle buyruyor: &ldquo;Zekeriyya, Meryem&rsquo;in yanına her gittiğinde onun yanında rızkının olduğunu g&ouml;r&uuml;yordu.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	O, Meryeme ş&ouml;yle dedi: &ldquo;Bu yemekler kimin tarafından gelmektedir.&rdquo; Meryem, bu rızk Allah tarafından gelmektedir dedi. Kim rızkını ondan istese o hesapsız olarak onun rızkını verir. Zekeriyya bu esnada dua etti: &ldquo;Ey Allah&rsquo;ın bana pak ve değerli evlatlar nasip eyle ş&uuml;phesiz sen benim isteğimi d&uuml;yansın.&rdquo;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	Allah-u Teala bu mucizeyi Hz. Meryeme bağışlamıştı. Hz. Meryem peygamber değildi. Davece onun salihe kullarından birisiydi.</p>\n\n<p style=\"margin-left:1.0cm;\">\n	2) &nbsp;Kuran&rsquo;ı Kerimin buyurduğuna g&ouml;re Allah&rsquo;u Teala Hz. Musa&rsquo;nın annesine vahyetmişti. Kuran&rsquo;da ş&ouml;yle buyruluyor: &ldquo;Biz Musa&rsquo;nın Annesine vahyedip dedik ki ona s&uuml;t ver ve d&uuml;şmanlardan korktuğun zaman onu denize at ve asla korkma ve h&uuml;z&uuml;nlenme onu sana tekrar geri g&ouml;ndereceğiz ve ş&uuml;phesiz onu peygamber yapacağız.&rdquo;</p>\n\n<p>\n	Allah&rsquo;a Teala a&ccedil;ıkca Hz. Musa&rsquo;nın annesine vahyettiğini buyurmaktadır. Eğer vahiy sadece peygamberlere mahsus bir mucize olsaydı Hz. Meryeme peygamber olmamasına rağmen vahiy gelmesi doğru bir şey olmayacaktı. Dolayısıyla neden Allah-u Teala Hz. Mehdi (a.s) a m&uuml;cizeler bağışlamasın? Bu mucizelerle Hz. Mehdi (a.s) diğer yalancı Mehdilerden ayırmış olacak ve kimin ger&ccedil;ek Mehdi olduğu anlaşılacaktır. Onun iddiası bu mucizelerle doğrulanacak ve halk i&ccedil;in bir delil olacaktır. Ben &ldquo;el- Bihar minel Muciat&rdquo; ve &ldquo;el- İzah&rdquo; kitabımda mucize konusunu geniş&ccedil;e yazdım. İsteyen bu kitaplara başvurabilir.</p>\n\n<p>\n	Kendime vazife bildiğim bu eleştirilerin cevabını Allah&rsquo;ın izniyle yazmaya &ccedil;alıştım. Buradaki Hedefim hakkın ortaya &ccedil;ıkmasından başka bir şey değildi.</p>\n\n<p>\n	Allah buna şahittir.</p>\n\n<p align=\"center\">\n	Son</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- İslam fıkhında ş&ouml;yle bir mesele vardır: Eğer birisi, başkasının karısıyla zina eder ve bu zinadan &ccedil;ocuk d&uuml;nyaya gelirse, bu &ccedil;ocuk o zina eden kadının kocasına ait olacaktır. Zina eden erkek ve kadın ise taşlanarak &ouml;ld&uuml;r&uuml;lmelidirler. A&ccedil;ıktır ki, islam bu &ccedil;ocuğu &ouml;mr&uuml;n&uuml;n sonuna kadar koruyamaz. Bu y&uuml;zden zinakar kadının kocası, halkın yanında bu &ccedil;ocuğun zinadan d&uuml;nyaya geldiğini s&ouml;ylemez. Aksine onun kendisine ait olduğunu gizleyecektir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Ahmed b. İbrahim ş&ouml;yle diyor: H.K. 262 yılında İmam Cevad (a.s)&rsquo;ın kızı ve İmam Hadir (a.s)&rsquo;ın kızkardeşi &ldquo;Hakime&rdquo; den her zamanen kendisine ait imamının kimler olduğunu sordum. O&rsquo;da İmamların (a.s) hepsinin adını tek tek saydı. 12. İmam gelince ş&ouml;yle dedi: &ldquo;Onların 12. si &ldquo;H&uuml;ccet-ubn-il Hasan b. Ali&rdquo; dir.&rdquo; Ona ş&ouml;yle dedim: &ldquo;O&rsquo;nu şahsen kendin mi g&ouml;rd&uuml;n, yoksa sana haber mi verildi?&rdquo; O ş&ouml;yle cevap verdi: &ldquo;Hayır, Hasan b. Ali (a.s)&rsquo;ın annesine yazdığı vasiyette okudun.&rdquo; Dedim ki &ldquo;Hasan&rsquo;ın oğlu nerdedir?&rdquo; O da &ldquo;Saklanmıştır&rdquo; diye cevap verdi. Ben &ldquo;Şiiler dini işlerinde kime başvursunlar&rdquo; diye sorduğu da ise ş&ouml;yle dedi: &ldquo;Hasan b. Ali (İmam Askeri) (a.s)&rsquo;ın annesine&rdquo;. Dedim ki &ldquo;Bir kadına vasiyet edene nasıl inanayım?&rdquo; O da ş&ouml;yle cevap verdi: &ldquo;Hasan bu işte ceddi H&uuml;seyin b. Ali gibi yapmıştır. H&uuml;seyin&rsquo;de Zeyneb&rsquo;e vasiyet etmişti. Ama emirleri İmam Zeyn-ul Abidin veriyordu. Bu, İmam Zeyn-ul Abidin (a.s)2ın canını korumak i&ccedil;in bir siyaset idi.&rdquo; (Sefinet-ul Bihar, c.1, Hasan Maddesi, Bihar-ul Envar, c.22, s.99).</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Ababasi halifelerinin bu d&ouml;nemde şiilere ve İmam Askeri (a.s)&rsquo;ın yakınlarına yaptıkları şiddetli baskılar hakkında acaip oluyları. &Ouml;rneğin, Allame Kuleyni &ldquo;Kafi&rdquo;de ş&ouml;yle diyor: &ldquo;Halifenin veziri Abdullah b. S&uuml;leyman, İmam Hasan Askeri (a.s)&rsquo;ın vekillerinin hepsini yakalama kararı aldı. Halife ş&ouml;yle dedi: &ldquo;Bu iş i&ccedil;in tanınmayan memurlarımızı, ş&uuml;phelendiğimiz şahısların yanına g&ouml;nderelim. Memurlarımız onlara, hums, zekat vereceğiz, desinler. Eğer bu humus ve zekatları kabul ederlerse hemen yakanlasınlar onları.&rdquo;</p>\n\n		<p>\n			&Ouml;te yandan İmam (a.s) b&uuml;t&uuml;n vekillerine ikinci bir emre kadar hi&ccedil; kimseden hums ve zekat almamalarını emretti. Vekillerde kimseden almadılar.&rdquo;</p>\n\n		<p>\n			Yine &ldquo;Kafi&rdquo; de ş&ouml;yle naklediliyor: &ldquo;İmam Mehdi (a.s) b&uuml;t&uuml;n şiilere bundan b&ouml;yle Kerbelaya ve Kureyş kabristanlığına (şiilerin &ccedil;oğunun g&ouml;m&uuml;ld&uuml;ğ&uuml; kabristan) gitmemelerini emretti. Bunun hemen ardından, halife Kerbela ve Kureyş kabirstanına gidenleri hemen tutuklama emrini verdi. (Usul-u Kafi, Medi (a.s)&rsquo;ın hali)</p>\n\n		<p>\n			İmam Mehdi (a.s)&rsquo;ın &ouml;zel naiplerinden biri olan Osman b. Sard, Abdullah b. Cafer Himyeriye&rsquo;ye ş&ouml;yle diyordu: &ldquo;Onun arlesi zorluklar i&ccedil;indedir. Kimse onlara yardım etme c&uuml;retinde bulunumıyor, onların dostu olduklarını s&ouml;yleyemiyorlar. &ldquo;Bihar-ul Envar (Kompani Baskısı), c.22, s.94&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kur&rsquo;an bu olaydan, &ldquo;yıkılan şehire uğrayan kimse&rdquo; diye bahsediyor. Onun adının ne olduğuna dair ihtilaflar var. Bazıları onun &ldquo;Uzeyr&rdquo; bazılarda &ldquo;Urumiya&rdquo; olduğunu s&ouml;yl&uuml;yorlar. Her iki isim hadislerde gelmiştir. Bu hikaye hakkında başka ihtilaflarda vardır. Daha geniş bilgi i&ccedil;in Bihar-ul Envar, c.5, Taberi, c.1 ve Bakara/259 ayetin tefsirine başvurunuz.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Hace Nasıruddin Tusi &ldquo;İmamın g&ouml;nderilmesi farzdır&rdquo; konusunda ş&ouml;yle buyuruyor: &ldquo;İmamın varlığı, Allah&rsquo;ın insanlara ettiği bir l&uuml;tufdur. Onun toplumu y&ouml;netmesi insanlar i&ccedil;in daha b&uuml;y&uuml;k bir l&uuml;tufdur. Bu zaman İmam, toplumu idare etmiyorsa bunun sebebi bizleriz.&rdquo;</p>\n\n		<p>\n			Allame Hilli, Şeyh Nasiruddin Tusi&rsquo;nin bu s&ouml;z&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklıyor: İmametin insan toplumu i&ccedil;in iyiliğini ve faydasını bir ka&ccedil; şeyde &ouml;zetleyebiliriz:</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			a) &nbsp;&nbsp; Allah- imamı a&ccedil;ıkca g&ouml;ndermeli ve ona insanları sahih bir şekilde y&ouml;netme imkanı vermelidir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			b) &nbsp;&nbsp; İmam da İmamet makamını kabul etmeli vazifesini yerine getirmeye hazır olmalıdır. İmam da bu vazifesini yerine getirmiştir.</p>\n\n		<p style=\"margin-left:1.0cm;\">\n			c) &nbsp;&nbsp; İnsanlar da İmama karşı vazifesini yerine getirmelidirler. Yani Onun emirlerine uymalı işleri etmede ona yardımcı olmalıdırlar. Ama insanlar bu vazifelerini yerine getirmemişlerdi. Sonu&ccedil;ta da Allah&rsquo;ın l&uuml;tfunun kendilerine şamil olmasına engel oldular. Ne Allah, ne de imam buna sebep olmamışlardır. (Keşf-ul Murad, s.285)&nbsp;</p>\n	</div>\n</div>','İmam Mehdi (A.S)’In Gaybeti Hakkında  10 Eleştiri  10 Cevap','','publish','closed','open','','imam-mehdi-a-sin-gaybeti-hakkinda-10-elestiri-10-cevap','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2919',0,'post','',0),(2920,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	&nbsp;</h1>\n\n<p>\n	<strong>Mehdi</strong>lik konusunun &uuml;zerinde &ouml;nemle durulması gereken y&ouml;nlerinden biri, bu inancın, elimize ulaşan hadislerde nasıl beyan edilmiş olduğudur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da genel hatlarıyla ge&ccedil;en bu İslam&icirc; inancın asıl kaynağı, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın hadisleri ile onun p&acirc;k Ehl-i Beyt&rsquo;inin s&ouml;zleridir.</p>\n\n<p>\n	Bu y&uuml;zden, bu inancın temellerini sahih bir şekilde incelemek i&ccedil;in M&uuml;sl&uuml;manlar arasındaki sahih hadis kitaplarına başvurmamız gerekir.</p>\n\n<p>\n	Biz şuna inanıyoruz ki, hadisler &uuml;zerinde taassupsuz ve derin bir araştırma, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının, İslam&rsquo;ın temel inan&ccedil;larından biri olduğunu ve her M&uuml;sl&uuml;manın dinini ve imanını kemale ulaştırmak i&ccedil;in buna inanmak zorunda olduğunu ortaya koyar.</p>\n\n<p>\n	Biz bu makalede, Resulullah&rsquo;ın hadisleri ve pak Ehl-i Beyt&rsquo;inin s&ouml;zleri ışığında <strong>Mehdi</strong> inancını a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h2>\n	İmamet Hakkında Bir &Ouml;ns&ouml;z</h2>\n\n<p>\n	Sakaleyn hadisine g&ouml;re Peygamber&rsquo;in Ehl-i Beyt&rsquo;i, &uuml;mmete delil ve h&uuml;ccet olma a&ccedil;ısından Kur&rsquo;an ile eş değerdedir. Bu hadise g&ouml;re Kur&rsquo;an ve Ehl-i Beyt, Peygamber&rsquo;in geride bıraktığı, kıyamete kadar &uuml;mmete yol g&ouml;sterecek ve asla birbirinden ayrılmayacak iki değerli emanet ve h&uuml;ccetir. İlerideki b&ouml;l&uuml;mlerde Şia kaynaklarından nakledeceğimiz hadislere g&ouml;re yery&uuml;z&uuml; asla h&uuml;ccetsiz kalmaz, eğer iki kişi kalsa, birisi mutlaka h&uuml;ccet olur.</p>\n\n<p>\n	Kaldı ki, Sakaleyn hadisi iki fırka (Şia ve S&uuml;nni) arasında da m&uuml;tevatirdir ve her ikisi de bu hadisi rivayet etmişlerdir. Bazı hadis ravilerine g&ouml;re Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bu hadisi d&ouml;rt yerde buyurduğu a&ccedil;ık&ccedil;a nakledilmiştir.</p>\n\n<p>\n	Arefe g&uuml;n&uuml; devesinin &uuml;zerinde, Hif mescidinde, Veda haccında Gadir Hum hutbesinde, vefat g&uuml;n&uuml; minberde okuduğu hutbelerinde:</p>\n\n<p>\n	Biz &ouml;nce bu hadisi nakledecek sonra Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten bu hadisi nakleden sahabileri ve bunu nakleden Ehl-i S&uuml;nnet kitaplarını zikredeceğiz:</p>\n\n<p>\n	&nbsp;Sahih-i Tirmizi, c. 13, s. 200</p>\n\n<p>\n	Zeyd bin Erkam naklediyor ki; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz size &ouml;yle bir şey bırakıyorum ki eğer ona sarılırsanız benden sonra asla sapmazsınız. Birisi diğerinden daha y&uuml;cedir. Allah&rsquo;ın kitabı g&ouml;kten yery&uuml;z&uuml;ne uzanan bir iptir. Ve itretim Ehl-i Beyt&rsquo;im. O ikisi, havuzun başında bana ulaşıncaya dek asla birbirlerinden ayrılmazlar. Benden sonra o ikisine karşı nasıl davranacağınıza dikkat edin.&rdquo;</p>\n\n<p>\n	Bu hadis bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında Huzeyfe&rsquo;den nakledilmiştir. &Ouml;rneğin: &ldquo;<em>Tarih-i Bağdat</em>&rdquo; c. 8, s. 442. Bir&ccedil;ok Ehl-i S&uuml;nnet kaynağında da Zeyd bin Sabit&rsquo;ten nakledilmiştir. &Ouml;rneğin: &ldquo;İhya-ul Meyt&rdquo; s. 116; &ldquo;<em>S&uuml;nen-i Daremi</em>&rdquo; c. 2 s. 431; &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 7, s. 122 ve 123; &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 164; &ldquo;<em>M&uuml;stedrek-i Hakim</em>&rdquo; c. 3, s. 148 ve 109; &ldquo;<em>Menakıb-ı Ahmed bin Hanbel</em>&rdquo;; &ldquo;<em>Mucem-i Kebir-i Taberan&icirc;</em>&rdquo; s. 137 (el yazması); &ldquo;<em>S&uuml;nen-i Beyhaki</em>&rdquo; c. 10, s. 113 ve 148 (el yazması); &ldquo;<em>Menakıb-ı İbn-i Meğazili</em>&rdquo; ve &ldquo;<em>el-Cem&rsquo;u Beyn-es Sahiheyn</em>&rdquo; (el yazması).</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında İmamların ve Halifelerin On İki Kişi Olduğuna Dair Peygamber&rsquo;in Hadisleri</h3>\n\n<p>\n	Biz bu konuyla ilgili hadisleri S&uuml;nnilerin en muteber kitaplarından zikredeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Buhari, &ldquo;<em>Tarih-ul Kebir</em>&rdquo; c. l, s. 446; Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 5, s. 92; Ebu Av&acirc;ne &ldquo;<em>M&uuml;sned</em>&rdquo;, c. 4, s. 396; Ebu Nuaym &ldquo;<em>Hilyet-ul Evliya</em>&rdquo; c. 4, s. 323; İbn-i Kesir, &ldquo;<em>el-Bidayet-u ve&rsquo;n Nihaye</em>&rdquo; c. 6, s. 248; Taber&acirc;n&icirc;, &ldquo;<em>Mu&rsquo;cem-ul Kebir</em>&rdquo; s. 94 ve Men&acirc;v&icirc;, &ldquo;<em>Kunuz-ul Hakayık</em>&rdquo; s. 208&rsquo;de ş&ouml;yle naklediyor:</p>\n\n<p>\n	<strong>Resulullah </strong><strong><em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Benden sonra oniki halife gelecektir.&rdquo; </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ahmed bin Hanbel, &ldquo;<em>M&uuml;sned</em>&rdquo; c. 5, s. 87 ve 88:</p>\n\n<p>\n	Resulullah ved&acirc; haccında ş&ouml;yle buyurdu: &ldquo; Oniki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir .&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Taber&acirc;ni &ldquo;<em>Mucem-i Keb&icirc;r</em>&rdquo; s. 94:</p>\n\n<p>\n	C&acirc;bir bin Semure ş&ouml;yle dedi: Babamla birlikte Peygamberin yanında idim. Buyurdu ki: &ldquo;Bu &uuml;mmetin oniki hakimi olacak ki başkalarının onları yalnız bırakmaları onlara zarar vermeyecektir.&rdquo; Sonra Resulullah yavaş&ccedil;a bir şeyler s&ouml;yledi ama ben duymadım. Babama:&rdquo;Resulullah ne s&ouml;yledi?&rdquo; diye sordum. Dedi ki: Ş&ouml;yle buyurdu: &ldquo;Hepsi Kureyş&rsquo;tendir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Hasek&acirc;n&icirc; &ldquo;<em>Şevahid-ut Tenzil</em>&rdquo; (Beyrut bas.) c. 1, s. 455: Ata&rsquo;dan; İbn-i Abbas, &ldquo;M&uuml;&rsquo;min olan birisi ile....&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayeti hakkında dedi ki: Bu ayet Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında nazil olmuştur. Yani Ali Allah&rsquo;ın birliğini tasdik etmiştir. &ldquo;fasık olan bir olur mu?&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayeti Velid bin Ukbe bin Ebu Muit hakkında nazil olmuştur. &ldquo;Ayrıca Onlardan &ouml;yle İmamlar karar kıldık ki bizim emrimizle hidayet ederler.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> ayeti hakkında da ş&ouml;yle dedi: &ldquo;Y&uuml;ce Allah, Mus&acirc; ile H&acirc;run&rsquo;un vefatından sonra Harun&rsquo;un evlatlarından yedi kişiyi Beni İsr&acirc;il i&ccedil;in İmam karar kıldı. Aynı şekilde Ali&rsquo;nin evlatlarından yedi tanesini İmam karar kıldı. Sonra Harun&rsquo;un yedi evladından başka beş tanesini daha se&ccedil;erek, onları tam oniki nakip olarak karar kıldı.&rdquo;</p>\n\n<h2>\n	Peygamberimiz İmamların Adını A&ccedil;ık&ccedil;a Buyuruyor</h2>\n\n<p>\n	1- <em>Feraid-us Simtayn,</em> c. 2, s. 313:</p>\n\n<p>\n	Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ben peygamberlerin efendisiyim ve Ali bin Ebu Talib vasilerin efendisidir. Benden sonraki vasilerim oniki tanedir. İlki Ali Bin Ebu Talib&rsquo;dir, sonuncusu ise <strong>Mehdi</strong>&rsquo;dir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Feraid-us Simtayn,</em> c. 2, s. 312:</p>\n\n<p>\n	Senetle Abdullah bin Abbas&rsquo;tan; Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu halifelerim, vasilerim ve Allah&rsquo;ın benden sonraki halka h&uuml;ccetleri oniki tanedir. İlki kardeşim, sonuncusu ise evladımdır. Dediler ki: &ldquo;Ey Resulullah, kardeşin kimdir?&rdquo; Buyurdu ki: &ldquo;Ali bin Ebu Talib&rsquo;dir.&rdquo; Dediler ki: &ldquo;Evladın kimdir?&rdquo; Buyurdu ki: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong>&rsquo;dir. Beni hak &uuml;zerine m&uuml;jdeleyici olarak g&ouml;nderene andolsun ki, eğer yery&uuml;z&uuml;n&uuml;n &ouml;mr&uuml;nden sadece bir g&uuml;n kalsa dahi Allah, o g&uuml;n&uuml; o kadar uzatacak ki sonunda oğlum <strong>Mehdi</strong> zuhur edecektir. Allah&rsquo;ın ruhu İsa bin Meryem g&ouml;kten inecek ve onun arkasında namaz kılacak. Yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak ve saltanatı doğuya ve batıya ulaşacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Yenabi-ul Mevedde,</em> c. 3, s. 160:</p>\n\n<p>\n	Resulullah&rsquo;ın &ccedil;obanı Ebu S&uuml;leyman&rsquo;dan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki ş&ouml;yle buyuruyordu: &ldquo;Mira&ccedil; gecesi g&ouml;ğe y&uuml;kseldiğimde, y&uuml;ce Rabbim bana ş&ouml;yle buyurdu: &ldquo;Peygamber, Rabbinden kendisine nazil olanlara iman etti.&rdquo; Dedim ki: &ldquo;M&uuml;&rsquo;minler de.&rdquo; Buyurdu ki: &ldquo;Doğru s&ouml;yledin. Ey Muhammed! Ben yery&uuml;z&uuml; ehline ş&ouml;yle bir baktım ve i&ccedil;lerinde seni se&ccedil;tim. Sonra kendi isimlerimden birinden senin i&ccedil;in bir isim se&ccedil;tim. Benim zikrolunduğum her yerde sen de benimle zikrolundun. Ben Mahmud&rsquo;um, sen de Muhammed&rsquo;sin. Sonra bir daha baktım ve onların i&ccedil;inden Ali&rsquo;yi se&ccedil;tim. Onu kendi adımla adlandırdım. Ey Muhammed! Seni, Ali&rsquo;yi, Fatıma&rsquo;yı, Hasan&rsquo;ı ve H&uuml;seyin&rsquo;i ve H&uuml;seyin&rsquo;in evlatlarından olan İmamları kendi nurumdan yarattım, ve sizlerin velayetinizi g&ouml;klerin ve yerin ehline sundum. Kim onu kabullenirse benim yanımda m&uuml;&rsquo;mindir, ve her kim karşı &ccedil;ıkarsa benim yanımda kafirdir.</p>\n\n<p>\n	Ey Muhammed! Eğer kullarımdan bir kul nefesi kesilinceye ve derisi kemiğe yapışıncaya kadar bana ibadet etse dahi, eğer sizin velayetinize karşı &ccedil;ıkarsa onu affetmem. Ey Muhammed! Onları g&ouml;rmek ister misin? Dedim ki: &ldquo;Evet ey Rabbim!&rdquo; Bana buyurdu ki: &ldquo;Arşın sağ tarafına bak&rdquo; Bakınca Ali, Fatıma, Hasan, H&uuml;seyin, Ali bin H&uuml;seyin, Muham-med bin Ali, Cafer bin Muhammed, Musa bin Cafer, Ali bin Musa, Muhammed bin Ali, Ali bin Muhammed, Hasan bin Ali ve Muhammed <strong>Mehdi</strong> bin Hasan&rsquo;ı g&ouml;rd&uuml;m. O, onların i&ccedil;inde inci gibi parlayan yıldız gibiydi. Buyurdu ki: &ldquo;Ey Muhammed! Onlar benim kullarıma olan h&uuml;ccetlerimdir. Onlar senin vasilerindir. Onlardan <strong>Mehdi</strong>, senin evlatlarından &ouml;ld&uuml;r&uuml;lenlerin kanının intikamını alacak. İzzetime ve celalime andolsun ki o, d&uuml;şmanlarımdan intikam alacak ve dostlarımı sevindirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Harezmi</em> <em>Maktel-&uuml;l H&uuml;seyin-i</em> s. 94:</p>\n\n<p>\n	İshak bin Haris ve Said bin Beşir naklederler ki; Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle dedi: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;Ben havuzun başında size ulaşacağım ve Ali, sen su dağıtacaksın, Hasan havuzu koruyacak, H&uuml;seyin emredecek, Ali bin H&uuml;seyin doldurulması i&ccedil;in kaseleri sunacak, Muhammed bin Ali dağıtacak, Cafer bin Muhammed (halkı cennete) sevkedecek, Musa bin Cafer bizi sevenleri ve bize buğzedenleri sayacak ve m&uuml;nafıkları zelil kılacak, Ali bin Musa m&uuml;&rsquo;minleri zinetlendirecek, Muhammed bin Ali cennet ehlini derecelerine ulaştıracak, Ali bin Muhammed Şiileri i&ccedil;in g&ouml;r&uuml;c&uuml; gidecek ve onları hurilerle evlendirecek, Hasan bin Ali cennet ehline meşale olacak, <strong>Mehdi</strong> ise kıyamette onlara şefaat edecek. Allah sadece istediğine ve razı olduğuna izin verecektir.&rdquo;</p>\n\n<p>\n	Bu hadis aynen &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, c. 2, s. 321&rsquo;de de ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Yenabi-ul Mevvedde,</em> s. 445</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Her kim kurtuluş gemisine binmek, sağlam kulpa sarılmak ve Allah&rsquo;ın sağlam ipinden tutmak isterse, Ali&rsquo;yi sevmeli, onun d&uuml;şmanına d&uuml;şman olmalı ve onun evlatlarından olan hidayet İmamlarını imam edinmelidir.</p>\n\n<p>\n	Ş&uuml;phesiz onlar benim halifelerim, vasilerim ve benden sonra Allah&rsquo;ın halka h&uuml;ccetleridirler. Onlar, &uuml;mmetimin efendileri ve takvalı olanları sevkedenlerdir. Onların hizbi benim hizbim, benim hizbim ise Allah&rsquo;ın hizbidir. Onların d&uuml;şmanlarının hizbi ise şeytanın hizbidir.</p>\n\n<p>\n	Ve 446. sayfasında diyor ki:</p>\n\n<p>\n	Bazı muhakkikler ş&ouml;yle derler: Peygamber&rsquo;den sonraki halifelerin oniki tane olduğuna delalet eden hadisler, bir&ccedil;ok yoldan meşhur olmuştur. Zamanın ge&ccedil;mesiyle malum olan şudur ki, Peygamber&rsquo;in hadisteki maksadı, itretinden ve Ehl-i Beyt&rsquo;inden olan oniki imamdır. Bu hadisin, Peygamber&rsquo;den sonraki ashabından olan halifelere yorumlanması m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; onların sayısı onikiden azdır. Hadisin Emevi sultanlarına yorumlanması da m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; onların sayısı onikiden &ccedil;ok fazladır. Ayrıca &Ouml;mer bin Abdulaziz dışındakiler aşırı derecede zalimdirler. Aynı şekilde onlar, Haşim oğullarından da değildirler. &Ccedil;&uuml;nk&uuml; Abdulmelik&rsquo;in Cabir&rsquo;den naklettiği rivayette peygamberimiz buyurmuştur: &ldquo;Hepsi Haşim oğullarındandır.&rdquo; Resulullah&rsquo;ın bu s&ouml;z&uuml; s&ouml;ylerken sesini kısması da bu rivayetin sıhhatinin emaresidir. &Ccedil;&uuml;nk&uuml; onlar Haşim oğullarının hilafetini istemiyorlardı. Ayrıca bu rivayeti Abbas oğullarının meliklerine de yorumlanması m&uuml;mk&uuml;n olamaz; &ccedil;&uuml;nk&uuml; onların hem sayıları fazladır, hem de şu ayete az riayet etmişlerdir: &ldquo;De ki: Sizden Ehl-i Beyt&rsquo;imi sevmeniz dışında hi&ccedil; bir ecir istemiyorum.&rdquo; Ve ayrıca Kisa hadisi de buna engeldir. Buna g&ouml;re bu hadis sadece Peygamber&rsquo;in itreti ve Ehl-i Beyt&rsquo;ine yorumlanabilir. &Ccedil;&uuml;nk&uuml; oniki İmam kendi zamanların en alimi, en y&uuml;celeri, en takvalıları ve nesep bakımından en y&uuml;celeri ve hasep olarak en &uuml;st&uuml;nleri ve Allah katındaki en kerametlileridirler. Onların ilimleri hem verasetle, hem de ledunni olarak dedeleri Resulullah&rsquo;a dayanır. İlim, tahkik, irfan ehli olanlar onları b&ouml;yle tanırlar. Peygamberin hadisinin anlamının oniki İmam olduğunu bu kitapta, hem de diğerlerinde ge&ccedil;en Sakaleyn hadisi ve diğer bir&ccedil;ok hadis desteklemektedir.</p>\n\n<p>\n	Peygamberimizin Cabir bin Semureden nakledilen &ldquo;&Uuml;mmetin hepsi onları kabullenecek&rdquo; rivayetindeki maksadı ise şudur ki, kıyam edecek olan <strong>Mehdi</strong> zuhur ettiğinde b&uuml;t&uuml;n &uuml;mmet, onların İmametini ikrar edecektir.</p>\n\n<h3>\n	Yery&uuml;z&uuml;n&uuml;n H&uuml;ccetsiz Kalmayacağına Dair</h3>\n\n<p>\n	İnsan, Allah&rsquo;a itaat veya isyan etme konusunda &ouml;zg&uuml;r olarak yaratılmıştır. Eğer Allah&rsquo;a itaati se&ccedil;erse, varlıkların en eşrefi ve en efdali olur. Fakat diğer varlıklar, genelde b&ouml;yle değildirler. Onlar, yaratılışları gereği Allah&rsquo;a itaat eder ve O&rsquo;nu tesbih ederler. Y&uuml;ce Allah buyuruyor ki: &ldquo;Ve hi&ccedil; bir şey yoktur ki, Allah&rsquo;a hamd ederek O&rsquo;nu tesbih etmesin.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu &ouml;zelliğinden dolayıdır ki, insan diğer varlıkların y&uuml;klenemediği ağır bir vazifeyi y&uuml;klenebilmiştir. &ldquo;Biz emaneti g&ouml;klere, yery&uuml;z&uuml;ne ve dağlara sunduk, ama onlar y&uuml;klenmekten &ccedil;ekindiler ve ondan korktular; İnsan onu y&uuml;klendi. Ş&uuml;phesiz insan &ccedil;ok zalim ve &ccedil;ok cahildir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Ancak insanlar, irade sahibi &ouml;zg&uuml;r varlıklar oldukları i&ccedil;in her zaman Allah&rsquo;a itaat yolunu se&ccedil;memektedirler ve dolayısıyla herkes bu emaneti taşıyamamaktadır. Bu sebeple, bu emanetin yerde kalmaması i&ccedil;in insan yery&uuml;z&uuml;nde bulunduğu s&uuml;rece onu taşıyabilecek, Allah&rsquo;a karşı isyan etme zulm&uuml; ve cehaletine d&uuml;şmemiş kamil bir insanın var olması ve insanlara yaratılış gayeleri olan &ldquo;yalnızca Allah&rsquo;a ibadet&rdquo; etmeleri noktasında kılavuzluk etmesi gereklidir. İşte okuyacağınız &ldquo;yery&uuml;z&uuml;n&uuml;n asla h&uuml;ccetsiz kalmayacağına&rdquo; dair bize ulaşan hadislerdeki sır da budur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- <em>el-Kafi,</em> c. 1, s. 138</p>\n\n<p>\n	Kerram&rsquo;dan:</p>\n\n<p>\n	İmam Cafer Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer yery&uuml;z&uuml;nde sadece iki kişi bile kalmış olsaydı, birisi mutlaka İmam olurdu.&rdquo; Yine buyurdu ki: &ldquo;Kimse, Allah Teala kendisini h&uuml;ccetsiz bıraktı diye itiraz edemesin diye en son &ouml;lecek olan İmamdır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1 s. 137</p>\n\n<p>\n	Ebu Herase&rsquo;den:</p>\n\n<p>\n	Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Eğer İmam yery&uuml;z&uuml;nden bir saat &ccedil;ekilse, tıpkı denizin ehlini boğduğu gibi yery&uuml;z&uuml; kendi ehlini yutar.&rdquo;</p>\n\n<p>\n	Aynı hadisi Şeyh Saduk &ldquo;<em>Kemal ud Din</em>&rdquo; c. 1, s. 203&rsquo;de başka bir tarikle Ebu Herase&rsquo;den nakleder.Yalnız burada &ldquo;saat&rdquo; kelimesi ge&ccedil;mez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em> c. 1, s. 137:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a and-olsun ki, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğu g&uuml;nden beri Allah, yery&uuml;z&uuml;n&uuml; Allah&rsquo;a hidayet eden bir İmamsız ve kullarını h&uuml;ccetsiz da bırakmamıştır. Allah&rsquo;ın, kullarına h&uuml;cceti olan İmam olmazsa, yery&uuml;z&uuml; baki kalmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em> c. 1 s. 202</p>\n\n<p>\n	Ebu Mahmud; İmam Rıza <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: &ldquo;Biz Allah&rsquo;ın mahlukat arasındaki h&uuml;ccetleri, kulların halifeleri ve sırrının eminleriyiz. Takva kelimesi ve sağlam kulp biziz. Bizler Allah&rsquo;ın şahitleri ve insanlar arasındaki bayraklarıyız. Allah, g&ouml;kleri ve yeri zail olmaktan korumak i&ccedil;in, bizi vesile kılmıştır. Bizim vesilemizle yağmur yağdırır ve rahmet dağıtır. Yery&uuml;z&uuml; a&ccedil;ık veya gizli bir imamdan mahrum kalmaz. Eğer yery&uuml;z&uuml;nde bir g&uuml;n dahi h&uuml;ccet olmazsa, kendi ehlini tıpkı denizin yok etmesi gibi yok eder.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>İsbat-ul H&uuml;dat,</em> c. 1, s. 137:</p>\n\n<p>\n	&ldquo;<em>Keşf-ul Gumme fi Marifet-il Eimme</em>&rdquo; kitabında Ali bin İsa bin Ebu-l Feth-i Erbili, S&uuml;nni alimlerinden olan Hafız Abdulaziz bin Ahzar Cenabezi&rsquo;nin &ldquo;<em>Maalim-ul İtre</em>&rdquo; kitabından naklen İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan, o da babalarından, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu kaydeder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> y&uuml;ce Allah&rsquo;ın &ldquo;O g&uuml;n b&uuml;t&uuml;n insanları İmamlarıyla &ccedil;ağıracağız&rdquo; s&ouml;z&uuml; hakkında ş&ouml;yle buyurdu: &ldquo;Her kavim kendi zamanının İmamı, Rabbinin kitabı ve Peygamberinin s&uuml;nneti ile &ccedil;ağırılacaktır.&rdquo;</p>\n\n<h3>\n	Mehdi ile ilgili Hadislerin Ehl-i S&uuml;nnet Nezdine M&uuml;tevatir Oluşu</h3>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin sayısı o kadar fazladır ki iki İslami fırkanın naklettiği hadisler i&ccedil;erisinde &ccedil;ok az konu bu hadde ulaşmıştır. Şiilerde Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt imamlarının hepsinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler varit olmuştur.</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in de Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den bu konuda naklettikleri hadisler m&uuml;tevatir olup, onların ileri gelenlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; de buna tanıklık etmişlerdir.</p>\n\n<p>\n	Hafız Eskalani &ldquo;<em>Et Tahzib</em>&rdquo; c. 9, s. 144&rsquo;de (Haydar Abad bas.) der ki: &ldquo;<strong>Mehdi</strong> ve onun Ehl-i Beyt&rsquo;ten olduğu yedi yıl h&uuml;k&uuml;met edeceği, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, Hz. İsa&rsquo;nın onunla birlikte zuhur edeceği, Deccal&rsquo;ı &ouml;ld&uuml;receği, &uuml;mmete imamet edeceği ve İsa&rsquo;nın onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir...&rdquo;</p>\n\n<p>\n	Bunu Suyuti de &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; kitabında aynen nakleder.</p>\n\n<p>\n	İbn-i Hacer-i Heysemi, &ldquo;<em>Es Savaik&rdquo;,</em> s. 165 (Mısır bas.) der ki: Ebu H&uuml;seyin-i Acuri ş&ouml;yle der: <strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adalete dolduracağı, İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la birlikte zuhur edeceği ve Filistin topraklarında ki &ldquo;Bab-ı Led&rdquo; de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in ona yardım edeceği, &uuml;mmete imamet edeceği ve İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da onun arkasında namaz kılacağına dair Mustafa <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler, ravilerinin sayısının &ccedil;okluğundan m&uuml;tevatir ve m&uuml;ste-fizdir.&rdquo;</p>\n\n<p>\n	Şeblenci &ldquo;<em>Nur-ul Ebsar&rdquo;,</em> s. 171&rsquo;de (Mısır Şa&rsquo;biyye bas.) der ki: &ldquo;Mehdinin Ehl-i Beyt&rsquo;ten olduğu ve yery&uuml;z&uuml;n&uuml; adaletle dolduracağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan rivayetler m&uuml;teva-tirdir ve Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceğini bildiren hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Mısırlı Şeyh Muhammed-i Hanefi &ldquo;<em>İthaf-u Ehl-il İslam</em>&rdquo; (el yazması) adlı kitabında der ki: &ldquo;<strong>Mehdi</strong>nin zuhur edeceğine dair, Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den naklolunan hadisler m&uuml;tevatirdir...&rdquo;</p>\n\n<p>\n	Araştırmacı Muhammed bin Resul Berzenci &ldquo;<em>el-İşaatu li Eşrat-is Sae&rdquo;</em> (s. 87, Mısır bas.) adlı kitabında der ki: &ldquo;Muhammed bin Hasan Esfevi &ldquo;<em>Menakıb-ı Şafii</em>&rdquo; adlı kitabında ş&ouml;yle der: <strong>Mehdi</strong> ve onun Peygamber&rsquo;in Ehl-i Beyt&rsquo;inden olduğuna dair Resulullah&rsquo;tan naklolunan rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	Şeyh Muhammed Sabban &ldquo;<em>İs&rsquo;af-ur Rağıbin</em> s.140&rsquo;da (Mısır bas.) der ki: &ldquo;<strong>Mehdi</strong>&rsquo;nin zuhuru, Ehl-i Beyt&rsquo;ten olduğu, yery&uuml;z&uuml;n&uuml; adaletle dolduracağı ve Filistin&rsquo;deki &ldquo;Bab-ı Led&rdquo;de Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edeceği, &uuml;mmete imam olup İsa&rsquo;nın onun arkasında namaz kılacağına dair Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan hadisler m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	S&uuml;veydi &ldquo;<em>Sebaik-uz Zeheb&rdquo;</em> s.78&rsquo;de (Mısır bas.) der ki: &ldquo;Alimlerin &uuml;zerinde ittifak ettikleri şey şudur ki, <strong>Mehdi</strong> ahir zamanda kıyam edecektir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Ehl-i S&uuml;nnetin hafız ve ravileri y&uuml;zlerce hadis, tefsir, kelam, irfan, terceme, l&uuml;gat ve tarih kitaplarında <strong>Mehdi</strong> hadisini tahric etmişlerdir. Bunlardan bazıları şunlardır:</p>\n\n<p>\n	1- Buhari, <em>Sahih</em>&rsquo;inde.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	2-M&uuml;slim bin Haccac, <em>Sahih</em>&rsquo;inde.</p>\n\n<p>\n	3-Buhari, <em>Tarih-i Kebir</em>&rsquo;de.</p>\n\n<p>\n	4-Ebu Davud, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	5-İbn-i Mace, <em>S&uuml;nen</em>&rsquo;de.</p>\n\n<p>\n	6-Hakim, <em>M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	7-Ahmed bin Hanbel, <em>M&uuml;sned</em> ve<em> el-Cem&rsquo;u Beyn&rsquo;es Sihah&rsquo;</em>da.</p>\n\n<p>\n	8-Tirmizi,<em> Sahih</em>&rsquo;inde.</p>\n\n<p>\n	9-İbn-i Kesir<em>, el-Bidayetu ven Nihaye</em>&rsquo;de.</p>\n\n<p>\n	10-Ayrıca, <em>Nihayet-ul Bidaye</em>&rsquo;de.</p>\n\n<p>\n	11-Zehebi,<em> Mizan-ul İtidal</em>&rsquo;da.</p>\n\n<p>\n	12-Ayrıca, <em>Tezkiret-ul Huffaz</em>&rsquo;da.</p>\n\n<p>\n	13-Ayrıca, <em>Lisan-ul Mizan</em>&rsquo;da.</p>\n\n<p>\n	14-Ayrıca,<em> Tarih-ul İslam</em>&rsquo;da.</p>\n\n<p>\n	15-Ayrıca, <em>Telhis-ul M&uuml;stedrek</em>&rsquo;de.</p>\n\n<p>\n	16-Muttaki, <em>Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	17-Ayrıca,<em> Muntahab-ı Kenz-ul Ummal</em>&rsquo;da.</p>\n\n<p>\n	18-Ebu Nuaym, <em>Hilyet-ul Evliya</em>&rsquo;da.</p>\n\n<p>\n	19-Muhibbuddin Hatip, <em>Zahair-ul Ukba</em>&rsquo;da.</p>\n\n<p>\n	20-Ayrıca, <em>Riyaz-un Nazıra</em>&rsquo;da.</p>\n\n<p>\n	21-Yusuf bin Yahya Mukaddesi, <em>Akd-&uuml;d D&uuml;rer</em>&rsquo;de.</p>\n\n<p>\n	22-Beyhaki,<em> el-İtikad</em>&rsquo;da.</p>\n\n<p>\n	23-Ayrıca, <em>el-Bas&rsquo;u ve&rsquo;n N&uuml;şur</em>&rsquo;da.</p>\n\n<p>\n	24-Hamidi, <em>el-Cem&rsquo;u Beyn&rsquo;es Sahiheyn</em>&rsquo;de.</p>\n\n<p>\n	25-Heysemi, <em>Mecme-uz Zevaid</em>&rsquo;de.</p>\n\n<p>\n	26-Taberi, <em>Mucem-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	27-Hatib, <em>Tarih-i Bağdad</em>&rsquo;da.</p>\n\n<p>\n	28-İbn-i Esir, <em>En Nihaye</em>&rsquo;de.</p>\n\n<p>\n	29-Eskalani, <em>el-İsabe</em>&rsquo;de.</p>\n\n<p>\n	30-Ayrıca, <em>Tehzib-ut Tehzib</em>&rsquo;de.</p>\n\n<p>\n	31-İbn-i Asakir, <em>Tarih-i Dimeşk</em>&rsquo;de.</p>\n\n<p>\n	32-İbn-i Esir, <em>Usd-ul Gabe</em>&rsquo;de.</p>\n\n<p>\n	33-Diyarbekri, <em>Tarih-ul Hamis</em>&rsquo;de.</p>\n\n<p>\n	34-İbn-&uuml;l Cevzi, <em>Tezkire</em>&rsquo;de.</p>\n\n<p>\n	35-İbn-i Hallikan, <em>Vefeyat-ul A&rsquo;yan</em>&rsquo;da.</p>\n\n<p>\n	36-İbn-i Hacer, <em>Savaik-ul Muhrika</em>&rsquo;da.</p>\n\n<p>\n	37-İbn-i Teymiyye, <em>Minhac-us S&uuml;nne</em>&rsquo;de.</p>\n\n<p>\n	38-Suyuti, <em>Cami-us Sağir</em>&rsquo;de.</p>\n\n<p>\n	39-Semhudi, <em>Cevher-ul Akdeyn</em>&rsquo;de.</p>\n\n<p>\n	40-Zeyni Dahlan, <em>Siret-un Nebeviyye</em>&rsquo;de.</p>\n\n<h2>\n	Yery&uuml;z&uuml; Zul&uuml;m ve Haksızlıkla Dolduktan Sonra Onu Adalet ve Eşitlikle Dolduracak olan Mehdi&rsquo;nin &Ouml;zellikleri</h2>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı, yaratılışın başlangıcından ahir zamana kadar gelip ge&ccedil;ecek diğer b&uuml;t&uuml;n insanlardan ayıran &ouml;zellik, onun yery&uuml;z&uuml;ndeki zul&uuml;m ve fesadı ortadan kaldıracak.</p>\n\n<p>\n	İşte bu, Allah&rsquo;ın Kur&rsquo;an-ı Kerim&rsquo;de vermiş olduğu vaadidir: <strong>&ldquo;Zikir&rsquo;den sonra Zebur&rsquo;da da yazdık ki, salih kullarım yery&uuml;z&uuml;ne varis olacaklardır.&rdquo;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Aynı şekilde: <strong>&ldquo;Allah sizlerden iman edip salih ameller işleyenlere kendilerini yery&uuml;z&uuml;ne varis yapacağına dair s&ouml;z verdi.&rdquo;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Doğaya hakim olan d&uuml;zen incelendiğinde de bu ger&ccedil;ek ortaya &ccedil;ıkmaktadır; yeni d&uuml;nya bu hakikatin tecelli zamanını, adlin ve adaletin doğacağı anı beklemektedir.</p>\n\n<p>\n	B&uuml;y&uuml;k m&uuml;fessir ve meşhur filozof olan Allame Tabatabai (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil;i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımıştır. Ve o, bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Nitekim eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusuda verilmezdi, eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, ona cinsel duygular da verilmezdi. İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insanlık toplumu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemalle dolacaktır. Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İslam&rsquo;a &ouml;zg&uuml; bir inan&ccedil; değildir. Kur&rsquo;an-ı Kerim&rsquo;de de bildirildiği &uuml;zere, diğer ilah&icirc; dinlerde de bu m&uuml;jde yer almıştır. Ve hatta bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında hatta putperestlerde bile vardır.</p>\n\n<p>\n	Şii ve S&uuml;nni kanalıyla m&uuml;tevatir olarak, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in İslam &uuml;mmetine <strong>Mehdi</strong>&rsquo;nin zuhurunu ve onun bu &ouml;zelliğini bildirmiş olduğu nakledilmiştir. İşte bu hadislerden bazıları:</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Yery&uuml;z&uuml;ne Adalet ve Eşitliği Yayacak Olan Mehdi Hadisleri</h3>\n\n<p>\n	1- <em>M&uuml;stedrek-i Hakim</em>,c. 4 s.558.</p>\n\n<p>\n	Ebu Said-el Hudri:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan ş&ouml;yle nakleder: &ldquo;Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolacak, sonra benim soyumdan birisi zuhur edecek ve yery&uuml;z&uuml;nde yedi veya dokuz yıl h&uuml;k&uuml;met edecek, yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet kitapları da rivayet ederler. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo; c. 3, s. 28 ve 70; Ebu Nuaym &ldquo;<em>Erbain</em>&rdquo; 2. hadis, &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, &ldquo;<em>Telhis-ul M&uuml;stedrek</em>&rdquo; c. 4, s. 558 ve &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 63.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>M&uuml;sned-i Ahmed</em>: c. 3 s. 36.</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml;, zul&uuml;m ve haksızlıkla dolmadık&ccedil;a kıyamet kopmaz.&rdquo; Sonra buyurdu ki: &ldquo;Benim itretimden veya Ehl-i Beyt&rsquo;imden bir adam zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer bir&ccedil;ok Ehl-i S&uuml;nnet alimleri de kitaplarında rivayet ederler. &Ouml;rneğin: <em>el-M&uuml;stedrek,</em> c. 4, s. 557.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3-<em>M&uuml;sned-i Ahmed</em>, c. 3, s. 37:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Sizlere <strong>Mehdi</strong>&rsquo;yi m&uuml;jdeliyorum. Halkın ihtilaf ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklar ve o, malları sahih olarak taksim edecektir.&rdquo; Adamın birisi ş&ouml;yle sordu: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; Buyurdu ki: &ldquo;Halkın arasında eşit olarak (dağıtacak).&rdquo; Sonra buyurdu ki: &ldquo;O zamanda Allah, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır; hatta nida eden, &ldquo;Mala ihtiyacı olan var mıdır?&rdquo; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona git hazinedara <strong>Mehdi</strong> bana mal vermeni emrediyor de. Bunun &uuml;zerine hazinedar ona se&ccedil; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup ben Muhammed&rsquo;in &uuml;mmetinin en ihtiraslısı mı oldum, yoksa onlara yeterli olan bana kifayet etmedi mi diyecek. Sonra ş&ouml;yle buyurdu: &ldquo;Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecektir.&rdquo; B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bunda sonrasında artık yaşantının bir hayrı yoktur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Feraid-us Simtayn</em>, c. 2, s. 334:</p>\n\n<p>\n	Cabir bin Abdullah-ı Ensari&rsquo;den:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Onun ismi benim ismimdir, k&uuml;nyesi de benim k&uuml;nyemdir, ahlak ve yaratılışıda insanların bana en &ccedil;ok benzeyenidir. O gaybete &ccedil;ekilecek ve o d&ouml;nemde halk şaşkınlık i&ccedil;inde kalacak, &uuml;mmetler sapıklığa d&uuml;şecektir. Sonra <strong>Mehdi,</strong> parlak bir yıldız gibi ortaya &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Usd-ul Gabe</em>, c. 1, s. 259:</p>\n\n<p>\n	Kays bin Cabir&rsquo;in, dedesinden:</p>\n\n<p>\n	Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Benden sonra halifeler, halifelerden sonra da emirler gelecek, emirlerden sonra ise zorba h&uuml;k&uuml;mdarlar gelecek, sonra Ehl-i Beyt&rsquo;imden (biri) &ccedil;ıkacak, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracak.&rdquo;</p>\n\n<p>\n	Bu hadisi diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin: &ldquo;<em>el-Erbaine Hadisen fi Zikr-il <strong>Mehdi</strong></em>&rdquo; 37. hadis, &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 6, s. 30; &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 98; &ldquo;<em>Es Savaik</em>&rdquo; s. 99; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2, s. 64; &ldquo;<em>el-Cami&rsquo;us Sağir</em>&rdquo; c. 2, s. 33; &ldquo;<em>el-Fusul-&uuml;l M&uuml;himme</em>&rdquo;, s. 280; &ldquo;<em>el-İsabe</em>&rdquo; c. 4, s. 31; &ldquo;<em>Mecma-uz Zevaid</em>&rdquo; c. 5, s. 190; &ldquo;<em>el-Erbain</em>&rdquo; s. 299; &ldquo;<em>el-Kureb fi Mahabbat-il Arab</em>&rdquo; s. 134; &ldquo;<em>Nur-ul Absar</em>&rdquo; s. 231; &ldquo;<em>el-Feth-ul Kebir</em>&rdquo; c. 2, s. 164.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Yenabi-ul Meveddet</em>, s. 445:</p>\n\n<p>\n	Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;H&uuml;seyin&rsquo;in evlatlarından biri &uuml;mmetimde kıyam etmedik&ccedil;e d&uuml;nya yok olmaz. O, yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi, onu adaletle dolduracaktır.&rdquo;</p>\n\n<p>\n	Bunu diğer Ehl-i S&uuml;nnet kitapları da naklederler. &Ouml;rneğin; &ldquo;<em>Meveddet-ul Kurba</em>&rdquo; s. 96.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Efendilerindendir.</p>\n\n<p>\n	Bu konuyla ilgili hadis Ehl-i S&uuml;nnet kitaplarında da nakledilmiştir. &Ouml;rneğin; &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 519&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Enes bin Malik&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Biz Abdulmuttalib oğulları cennet ehlinin efendileriyiz: Ben, Hamza, Ali, Cafer, Hasan, H&uuml;seyin ve <strong>Mehdi</strong>.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Cennet Ehlinin Tavusudur.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında da yer almıştır. &Ouml;rneğin: &ldquo;<em>el-Fusul-ul Muhimme</em>&rdquo; s. 295&rsquo;de (Necef bas.) İbn-i Şirveyh-i Deylemi&rsquo;nin &ldquo;<em>el-Firdevs</em>&rdquo; adlı kitabının Elif ve Lam babında.</p>\n\n<p>\n	İbn-i Abbas&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong>, cennet ehlinin tavusudur.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	9- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> biz Ehl-i Beyt&rsquo;tendir, Allah onun halini bir gecede ıslah edecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	10- <strong>Mehdi</strong>, Resulullah&rsquo;ın Evlatlarındandır.</p>\n\n<p>\n	Bu konuyla ilgili hadisler muhtelif Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin; el-M&uuml;sned hamişinde basılan &ldquo;<em>Muntahabu Kenz-ul Um-mal</em>&rdquo; c. 6, s. 30 (Mısır bas.).</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır. Y&uuml;z&uuml;, inci gibi parlayan yıldıza benzer.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	11- &Uuml;mm-&uuml; Seleme&rsquo;den:</p>\n\n<p>\n	Resulullah&rsquo;tan: &ldquo;<strong>Mehdi</strong> benim itretimden ve, Fatıma&rsquo;nın evlatlarındandır.&rdquo; diye buyurduğunu duydum.</p>\n\n<p>\n	Bu hadis Ehl-i S&uuml;nnet kitaplarında mevcuttur. &Ouml;rneğin: &ldquo;<em>el-M&uuml;sned</em>&rdquo;in dipnotunda basılan &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo; c. 5, s. 96&rsquo;da (Mısır bas.) İbn-i Asakir yoluyla H&uuml;seyin&rsquo;den rivayet olunmuştur ki Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Fatıma <em>salam&rsquo;ullahi aleyha</em>&rsquo;ya ş&ouml;yle buyurdu: &ldquo;Sana m&uuml;jde veriyorum ey Fatıma! <strong>Mehdi</strong> sendendir.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hz. H&uuml;seyin (a.s)&rsquo;ın Evlatlarındandır</h3>\n\n<p>\n	12- Bu konuyla ilgili hadisler Ehl-i S&uuml;nnet kitaplarında da naklolunmuştur. &Ouml;rneğin; <em>Zahair-ul Ukba</em>, s. 136&rsquo;da (Mısır bas.):</p>\n\n<p>\n	Huzeyfe&rsquo;den:</p>\n\n<p>\n	&ldquo;Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, mutlaka o kadar uzatacak ki sonunda evlatlarımdan birini g&ouml;nderecek; onun ismi benim ismimdir.&rdquo; Selman dedi ki: Hangi oğlundan gelecek ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Bu oğlumdan.&rdquo; Ve eliyle H&uuml;seyi&rsquo;ni g&ouml;sterdi.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	13- <strong>Mehdi</strong>&rsquo;nin İsmi Peygamber&rsquo;in İsmiyle Aynıdır.</p>\n\n<p>\n	Bu anlamdaki hadisler de Ehl-i S&uuml;nnet kitaplarında ge&ccedil;mektedir: &Ouml;rneğin: &ldquo;<em>İtikad-ı Beyhaki</em>&rdquo; s. 105.</p>\n\n<p>\n	Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml;, o kadar uzatacak ki sonunda ismi benim ismimden olan Ehl-i Beyt&rsquo;imden birini g&ouml;nderecek....&rdquo;</p>\n\n<h3>\n	Hz. Mehdi&rsquo;nin Zamanında Hz. İsa&rsquo;nın N&uuml;zulu ve &Uuml;mmetin Emirliğini Kabul Etmekten Ka&ccedil;ınması</h3>\n\n<p>\n	14- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet, kendi kitaplarında nakleder. &Ouml;rneğin, &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1 s. 95&rsquo;de (Mısır bas.)</p>\n\n<p>\n	Cabir bin Abdullah&rsquo;tan:</p>\n\n<p>\n	Resulullah&rsquo;tan duydum ki, ş&ouml;yle buyuruyordu: &ldquo;Kıyamete kadar &uuml;mmetimden bir taife hak &uuml;zerine savaşacak ve muzaffer olacaktır.&rdquo; Sonra buyurdu ki: &ldquo;İsa bin Meryem g&ouml;kten nazil olacak ve onların emiri ona diyecek ki: Gel, bize namaz kıldır. O da diyecek ki: &ldquo;Hayır, sizin bazılarınız, diğer bazılarınızın emirleridir, Allah&rsquo;ın bu &uuml;mmete verdiği bir &uuml;st&uuml;nl&uuml;kt&uuml;r bu.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	15- &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 81 (Mısır bas.) Ebu Amr ed-Dani&rsquo;nin S&uuml;nen&rsquo;inden naklen Huzeyfe&rsquo;den şu hadisi tahric eder: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde İsa bin Meryem de nazil olacaktır. sa&ccedil;larından sular damlarken <strong>Mehdi</strong> ona diyecek ki: &ldquo;&Ouml;ne ge&ccedil; ve halka namaz kıldır.&rdquo; İsa ise diyecek ki: &ldquo;Namaz senin i&ccedil;in ikame olunmuştur.&rdquo; B&ouml;ylece benim evlatlarımdan birinin arkasında namaz kılacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	16- <em>Sahih-i Buhari</em>, c. 4, s. 205, (Beyrut bas.) &ldquo;<em>Kitabu Bed&rsquo;il Halk</em>&rdquo; &ldquo;Kitapta Meryem&rsquo;i de an&rdquo; babında. Ebu Hureyre&rsquo;den ş&ouml;yle nakledilir: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: &ldquo;İsa bin Meryem nazil olup, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<p>\n	&ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo; c. 1, s. 94&rsquo;de (Mısır bas.) de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Meryem&rsquo;in oğlu i&ccedil;inize d&ouml;nd&uuml;ğ&uuml; zaman, İmamınız da sizden olunca ne yapacaksınız?&rdquo;</p>\n\n<h3>\n	Mehdi Zuhur Ettiğinde Başının &Uuml;st&uuml;nde Bir Bulut Olacak ve Oradan Bir M&uuml;nadi Ş&ouml;yle Seslenecek: Bu Mehdi, Allah&rsquo;ın Halifesidir, Ona Tabi Olun.</h3>\n\n<p>\n	17- Bu konuyla ilgili hadisleri de kendi Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: Ebu Nuaym &ldquo;<em>el-Erbaune Hadisen</em>&rdquo; kitabının 16. hadisinde ş&ouml;yle der:</p>\n\n<p>\n	Abdullah bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nde bir bulut olacak ve oradan bir m&uuml;nadi ş&ouml;yle seslenecek: Bu <strong>Mehdi</strong>, Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<p>\n	On yedinci hadiste ise yine Abdullah bin &Ouml;mer&rsquo;den nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> zuhur ettiğinde başının &uuml;st&uuml;nden bir melek ş&ouml;yle nida edecek: Bu <strong>Mehdi</strong> Allah&rsquo;ın halifesidir, ona tabi olun.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s)&rsquo;a Tabi Olanlar Hidayet &Uuml;zere Olacaklardır.</h3>\n\n<p>\n	18- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet eder. &Ouml;rneğin; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; c. 2 s. 67&rsquo;de (Mısır bas.) ş&ouml;yle ge&ccedil;er: Taberani, Avf bin Malik&rsquo;ten Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu tahric etmiştir: &Ccedil;ok karanlık ve dehşetli bir fitne gelecek ve onu diğer fitneler izleyecek. Sonunda benim Ehl-i Beyt&rsquo;imden <strong>Mehdi</strong> denilen biri &ccedil;ıkacak. Eğer onu g&ouml;r&uuml;rsen ona tabi ol, b&ouml;ylece hidayete erenlerden olursun.&rdquo;</p>\n\n<h3>\n	Allah, Mehdi (a.s) i&ccedil;in G&ouml;kten Bol Yağmur İndirecek ve Toprak &Uuml;r&uuml;nlerini &Ccedil;ıkaracak.</h3>\n\n<p>\n	19- Bu konuyla ilgili hadisi Ehl-i S&uuml;nnet kendi kitaplarında rivayet etmiştir. &Ouml;rneğin:<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> &ldquo;<em>el-M&uuml;stedrek</em>&rdquo; c. 5, s. 557&rsquo;de (Haydarabad bas.) ş&ouml;yle ge&ccedil;er: Ebu Said el Hudri&rsquo;den:</p>\n\n<p>\n	&nbsp;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;&Uuml;mmetimin sonunda <strong>Mehdi</strong> zuhur edecek, Allah ona yağmurunu g&ouml;nderecek ve yery&uuml;z&uuml; mahsullerini &ccedil;ıkaracak. Malı sahih olarak verecek. Hayvanlar &ccedil;oğalacak, &uuml;mmet y&uuml;celecek ve o yedi veya sekiz yıl yaşayacaktır.&rdquo;</p>\n\n<p>\n	Bu hadisin senedi sahihtir, ama Şeyhayn (Buhari ve M&uuml;slim) onu tahric etmemiştir.</p>\n\n<h3>\n	Mehdi (a.s) Deylem Dağı ve Konstantiniye&rsquo;ye (İstanbul) Egemen Olacaktır.</h3>\n\n<p>\n	20- Bu konuyla ilgili hadisi de Ehl-i S&uuml;nnet kendi kitaplarında rivayet ederler.</p>\n\n<p>\n	&Ouml;rneğin:<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo; c. 2, s. 179&rsquo;da (Mısır bas.) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Ebu Hureyre&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi Allah (c.c) o g&uuml;n&uuml;, o kadar uzatacak ki Ehl-i Beytimden biri gelecek, Deylem Dağı ve Kostantiniye&rsquo;ye hakim olacak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	21-En &uuml;st&uuml;n İbadet, <strong>Mehdi</strong>&rsquo;nin Zuhurunu Beklemektir.</p>\n\n<p>\n	Bunu bir&ccedil;ok Ehl-i S&uuml;nnet kitaplarında rivayet ederler. &Ouml;rneğin: &ldquo;<em>Feraid-us Simtayn</em>&rdquo;de (el yazması) ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	Emir-&uuml;l Mu&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;En &uuml;st&uuml;n ibadet, fereci (<strong>Hz. Mehdi</strong>&rsquo;nin zuhurunu) beklemektir.&rdquo;</p>\n\n<h3>\n	Hz. Resulullah&rsquo;ın (s.a.a) Hz. Mehdi&rsquo;nin Gaybeti Hakkındaki Hadisleri</h3>\n\n<p>\n	22- <em>Kemal-ud Din,</em> c. 2, s. 413:</p>\n\n<p>\n	Gıyas bin İbrahim&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından, Hz. Resulullah <em>salla&rsquo; ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğunu nakleder: &ldquo;Benim evlatlarımdan olan Kaim&rsquo;i, gaybeti zamanında ink&acirc;r eden, cahiliye &ouml;l&uuml;m&uuml; &uuml;zerine &ouml;l&uuml;r.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	23- <em>Kemal-ud Din,</em> c. 1, s. 287 ve ondan naklen <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	&nbsp;İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> babalarından nakleder ki, Resulul-lah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun ismi benim ismim, k&uuml;nyesi ise benim k&uuml;nyemdir; halk i&ccedil;erisinde yaratılışta bana en &ccedil;ok benzeyenidir. Onun gaybeti olacak; halk o d&ouml;nemde şaşkınlık i&ccedil;inde kalacak, bir&ccedil;okları dinlerinden sapacaktır. İşte o zamanda <strong>Mehdi</strong>, parlak bir yıldız gibi gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracaktır.&rdquo;</p>\n\n<h3>\n	Peygamber Mehdi&rsquo;yi Adıyla ve Babalarının Adıyla Tanıtmaktadır</h3>\n\n<p>\n	24- <em>Kifayet-ul Eser</em> s. 53</p>\n\n<p>\n	Cabir bin Abdullah Ensari&rsquo;den:</p>\n\n<p>\n	Y&uuml;ce Allah Peygamberine &ldquo;<strong>Ey iman edenler! Allah&rsquo;a, Resul&uuml;ne ve sizden olan emir sahiplerine itaat edin</strong>&rdquo; ayetini nazil ettiğinde; &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Allah&rsquo;ı ve Resul&uuml;n&uuml; tanıdık. Peki sana itaat ettiğimiz gibi kendilerine itaat etmemiz gereken &ldquo;emir sahipleri&rdquo; kimlerdir? diye sordum. Buyurdu ki: &ldquo;Onlar benim halifelerim ve benden sonra M&uuml;sl&uuml;manların İmamlarıdırlar. Birincisi Ali bin Ebu Talib&rsquo;dir. Sonra Hasan, sonra H&uuml;seyin, sonra Ali bin H&uuml;seyin, sonra Muhammed bin Ali, -o Tevrat&rsquo;ta B&acirc;kır olarak tanınır, sen onu g&ouml;receksin ey Cabir, onunla g&ouml;r&uuml;şt&uuml;ğ&uuml;nde benim selamımı ona ilet- sonra Sadık Cafer bin Muhammed, sonra Musa bin Cafer, sonra Ali bin Musa, sonra Muhammed bin Ali, sonra Ali bin Muhammed, sonra Hasan bin Ali, sonra adı ve k&uuml;nyesi benimle aynı olan Allah&rsquo;ın yery&uuml;z&uuml;ndeki h&uuml;cceti ve kulları arasındaki rahmeti olan Hasan bin Ali&rsquo;nin oğludur. Zikri y&uuml;ce olan Allah, onun eliyle doğuyu ve batıyı fethedecektir. O Şiileri ve sevenlerinden uzun bir s&uuml;re gizli kalacak. O d&ouml;nemde sadece Allah&rsquo;ın kalbini imanla imtihan ettiği insanlar onun İmameti inancında sabit kalacaktır.&rdquo;</p>\n\n<p>\n	Cabir diyor ki: &ldquo;Ya Resulullah! O d&ouml;nemde Şiileri ondan yararlanabilecekler mi?&rdquo; diye sordum. Buyurdu ki: &ldquo;Beni peygamber olarak g&ouml;nderene andolsun ki, onlar onun gaybet d&ouml;neminde, onun nuruyla aydınlanacak ve velayetinden yararlanacaklar, tıpkı halkın bulut kapatsa dahi g&uuml;neşten yararlandığı gibi...Ey Cabir! Bu, Allah&rsquo;ın gizli sırlarından ve Allah&rsquo;ın saklı ilim hazinelerindendir. Bunu ehli olanlar dışındakilerden sakla...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	25- <em>İsbat-ul H&uuml;dat</em>, c. 7, s. 137:</p>\n\n<p>\n	Fazl bin Şazan &ldquo;<em>İsbat-ur Rec&rsquo;at</em>&rdquo; adlı kitabında;</p>\n\n<p>\n	Ebu Hamza Sumali&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu nakleder: Hz. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a buyurdu ki: &ldquo;Bil ki, benim oğlum sana ve senin Şiilerine d&uuml;nyada zulmedenlerden intikam alacak. Allah da ahirette onları azaplandıracaktır.&rdquo; Selman dedi ki: &ldquo;Kimdir o ey Allah&rsquo;ın Resul&uuml;?&rdquo; Buyurdu ki: &ldquo;Oğlum H&uuml;seyin&rsquo;in dokuzuncu evladı... O uzun bir gaybetten sonra zuhur edecek. Allah&rsquo;ın emrini ortaya &ccedil;ıkaracak, Allah&rsquo;ın dinini izhar edecek ve Allah&rsquo;ın d&uuml;şmanlarından intikam alacaktır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	26- <em>Kifayet-ul Eser</em>, s. 34:</p>\n\n<p>\n	Ebu Said Hudri&rsquo;den:</p>\n\n<p>\n	&ldquo;Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	&ldquo;Benden sonra İmamlar oniki tanedir, dokuz tanesi H&uuml;seyin&rsquo;in soyundandır ve <strong>Mehdi</strong> onlardandır.&rdquo;</p>\n\n<h3>\n	Mehdi (a.s) Hakkında Ehl-i Beyt&rsquo;ten Nakledilen Hadislerden Bazıları</h3>\n\n<h4>\n	A- Emir-&uuml;l M&uuml;&rsquo;minin Ali (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-&ucirc;d Din</em> c. 1 s. 302</p>\n\n<p>\n	Esbağ bin N&ucirc;bate&rsquo;den:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan s&ouml;zede-rek ş&ouml;yle buyurdu: &ldquo;O &ouml;yle bir gaybete &ccedil;ekilecek ki, sonunda cahiller: &ldquo;Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiya&ccedil; yoktur&rdquo; diyecektir.</p>\n\n<p>\n	303. Sayfada da aynı hadisi başka bir tarikle nakleder.</p>\n\n<p>\n	Ayrıca bu hadisi Şeyh Tusi (r.a) &ldquo;<em>el-Gaybet</em>&rdquo; de Allame Meclisi <em>Bihar-ul Envar</em> c. 52, s. 101 de naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>el-Kafi</em> c. 1, s. 270:</p>\n\n<p>\n	Ebu İshak&rsquo;tan:</p>\n\n<p>\n	Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ashabından g&uuml;venilir birinden duydum ki, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em> bir hutbesinde s&ouml;yle diyordu: &ldquo;Allah&rsquo;ım ben biliyorum ki ilmin tamamı kuşatılmaz, kaynağı kurumaz ve arzın, senin halka olan a&ccedil;ık ama kendisine itaat edilmeyen ya da &ccedil;ekindiğinden dolayı saklanan bir h&uuml;ccetinden boş kalmaz. B&ouml;ylece h&uuml;ccetin batıl olmaz. Senin dostların da hidayet olduktan sonra dalalete d&uuml;şmezler. Ama onlar (dostların) neredeler ve sayıları ne kadardır? Onlar sayıca &ccedil;ok az olsalar da, zikri y&uuml;ce olan Allah katında değerleri &ccedil;ok b&uuml;y&uuml;kt&uuml;r. Onlar, dinin kılavuzları olan hidayet İmamlarına tabi olurlar, onların edepleriyle edeplenir, yollarından y&uuml;r&uuml;rler. İşte o zaman ilim, imanın hakikati ile birlikte onlara doğru akın eder de ruhları, ilim &ouml;nderlerinin davetine icabet eder; başkalarına zor gelen hadisleri onlar kolaylıkla kabul ederler; yalancılar ve israf&ccedil;ıların &ccedil;ekinip kabullenmedikleri şeylerle huzur bulurlar. İşte, alimlere uyanlar onlardır. Onlar, y&uuml;ce Allah&rsquo;a ve velilerine itaat ederek, d&uuml;nya ehliyle birlikte oldular; dinlerinde takiyye edip d&uuml;şmanlarından korundular. Onların ruhları, en y&uuml;ce makama bağlıdır, alimleri ve onlara uyanlar, batıl devletinde dilsiz ve suskundurlar, hakkın devletini beklerler. Allah yakında kendi s&ouml;zleriyle hakkı y&uuml;celtecek ve batılı yok edecektir. O korkulu durumda dinlerini sabırla korudukları i&ccedil;in ne mutlu onlara! Onların devleti oluştuğunda onları g&ouml;rmeyi ne kadar da &ccedil;ok isterim! Allah onları, salih babalarını, eşlerini ve nesillerini bizimle birlikte Adn cennetinde birleştirecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>el-Kafi</em>, c. 1, s. 273:</p>\n\n<p>\n	Esbağ bin Nubate&rsquo;den:</p>\n\n<p>\n	Bir g&uuml;n, Emir-&uuml;l M&uuml;&rsquo;minin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına gittiğimde derin derin d&uuml;ş&uuml;nd&uuml;ğ&uuml; halde yeri &ccedil;izdiğini g&ouml;rd&uuml;m. &ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Seni derin derin d&uuml;ş&uuml;nerek yeri &ccedil;izdiğini g&ouml;r&uuml;yorum. Yoksa ona rağbet mi ediyorsunuz?&rdquo; dedim. Buyurdu ki: &ldquo;Hayır Allah&rsquo;a andolsun, ne ona ne de d&uuml;nyaya bir g&uuml;n bile rağbet etmedim. Yalnız benden olacak olan on birinci &ccedil;ocuğumu d&uuml;ş&uuml;n&uuml;yorum. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracak olan <strong>Mehdi</strong> odur. O gaybete &ccedil;ekilecek ve bir şaşkınlık d&ouml;nemi başlayacak, bazıları bu d&ouml;nemde sapacak, bazıları ise hidayete ereceklerdir.&rdquo;</p>\n\n<p>\n	&ldquo;Ey Emir-&uuml;l M&uuml;&rsquo;minin! Bu şaşkınlık ve gaybet d&ouml;nemi ne kadar s&uuml;recek?&rdquo; diye sordum. Buyurdu ki: &ldquo;Altı g&uuml;n veya altı ay veya altı yıl.&rdquo; &ldquo;Bu mutlaka olacak mı?&rdquo; Diye sordum. Buyurdu ki: &ldquo;Evet, tıpkı onun yaratıldığı gibi. Sen buna ulaşamazsın ey Esbağ! Onlar bu &uuml;mmetin se&ccedil;kinleri olup itretin se&ccedil;kinleriyle birliktedirler.&rdquo; Peki ondan sonra ne olacak?&rdquo; dedim. Buyurdu ki: &ldquo;Sonra Allah dilediğini yapacaktır. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın bedaları, iradeleri, gayeleri ve sonu&ccedil;ları vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	B- Hasan bin Ali (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 315:</p>\n\n<p>\n	Ebu Said&rsquo;den:</p>\n\n<p>\n	Hasan bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> Muaviye bin Ebu S&uuml;fyan ile sulh ettiği zaman, bazıları onu bu işten dolayı kınayınca ş&ouml;yle buyurdu: &ldquo;Yazıklar olsun size! Ne yaptığımı bilmiyorsunuz? Vallahi g&uuml;neşin &uuml;zerinde doğup battığı her şeyden daha hayırlısını ben Şiilerim i&ccedil;in yaptım. Benim, sizin İmamınız olduğumu, sizin bana itaat etmeniz gerektiğini ve Resulullah&rsquo;ın buyurduğu cennet gen&ccedil;lerinin efendilerinden biri olduğumu bilmiyor musunuz?&rdquo; &ldquo;Evet biliyoruz.&rdquo; Diye cevap verdiler. Bunun &uuml;zerine ş&ouml;yle buyurdu: &ldquo;Biliyor musunuz Musa b. İmran Hızır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gemiyi delmesine, duvarı d&uuml;zeltmesine ve &ccedil;ocuğu &ouml;ld&uuml;rmesine neden o kadar &ccedil;ok kızdı? &Ccedil;&uuml;nk&uuml; bu işlerin hikmetini bilmiyordu. Halbuki bu işler zikri y&uuml;ce Allah&rsquo;ın yanında doğru ve hikmet &uuml;zereydi. Arkasında İsa bin Meryem&rsquo;in namaz kılacağı Kaim dışında biz Ehl-i Beyt&rsquo;ten olan hepimizin boynunda zamanın tağutunun biatı olduğunu bilmiyor musunuz? Y&uuml;ce Allah onun veladetini gizleyecek ve şahsını saklayacaktır. B&ouml;ylece o, zuhur ettiğinde kimsenin biatı onun boynunda olmayacaktır. O, t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olan birinin efendisinin oğlu olan kardeşim H&uuml;seyin&rsquo;in dokuzuncu oğludur. Onun gaybetinde Allah onun &ouml;mr&uuml;n&uuml; uzatacak, sonra kendi kudreti ile onu kırk yaşından daha gen&ccedil; g&ouml;r&uuml;n&uuml;ml&uuml; olarak aşik&acirc;r edecektir ve bu, Allah&rsquo;ın her şeye kadir olduğunun bilinmesi i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Aynı hadisi &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317&rsquo;de aynı senetle nakleder.</p>\n\n<h4>\n	C- H&uuml;seyin (a.s)&rsquo;ın Kaim (a.s)&rsquo;ın Gaybeti Hakkındaki Hadisleri</h4>\n\n<p>\n	1- <em>Uyun-ul Ahbar</em>, c. 1, s. 68:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten;</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;On iki Hidayet İmamı bizdendir. Birincisi Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib&rsquo;dir sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur. Yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra, Allah onun vasıtasıyla tekrar onu ihya edecektir ve m&uuml;şrikler istemese de Allah hak dini diğer dinlere muzaffer kılacaktır. Onun gaybete &ccedil;ekildiği d&ouml;nemde bazı kavimler m&uuml;rtet olacak, bazıları ise dine bağlı kalacaktır. Onlara eziyetler olacak ve onlara denilecek ki: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacaktır.&rdquo; Biliniz ki, onun gaybetindeki eziyetlere ve tekziplere sabretmek, Resulullah ile beraber kılı&ccedil;la cihat etmek gibidir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 317:</p>\n\n<p>\n	Abdurrahman bin Selit&rsquo;ten:</p>\n\n<p>\n	İmam H&uuml;seyin bin Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Oniki Hidayet İmamı bizdendir, birincileri Ali bin Ebu Talib, sonuncusu ise dokuzuncu evladımdır. Hak &uuml;zere kıyam edecek olan odur; yery&uuml;z&uuml; &ouml;ld&uuml;kten sonra Allah onun vasıtasıyla tekrar onu diriltecektir ve m&uuml;şrikler istemese de hak dini, diğer b&uuml;t&uuml;n dinlere muzaffer kılacaktır. O, gaybete &ccedil;ekildiği d&ouml;nemde bazıları onun hakkında irtidat edecek, bazı kavimler ise dine bağlı kalacaklar ve onlara eziyetler edilecek ve onlara ş&ouml;yle s&ouml;ylenecek: &ldquo;Eğer doğru s&ouml;yl&uuml;yorsanız bu vaat ne zaman vuku bulacak?&rdquo; Onun gaybetindeki eziyetlere ve tekziplere sabreden, Resulullah&rsquo;ın &ouml;n&uuml;nde kılı&ccedil;la cihat eden gibidir.&rdquo;</p>\n\n<p>\n	Bu rivayet, &ldquo;<em>Kifayet-ul Eser</em>&rdquo; s. 317, &ldquo;<em>Uyun-ul Ahbar</em>&rdquo; c. 1, s. 68 ve &ldquo;<em>Muktazab-ul Eser</em>&rdquo; s. 23&rsquo;te de aynı senet ve metinle ge&ccedil;er.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>el-İşaa Fi Eşrat-is Saa</em>&rdquo; s.93 (Mısır bas.):</p>\n\n<p>\n	Ebu Abdullah H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle buyurduğu rivayet edilir: &ldquo;Bu işi yapacak olanın (yani <strong>Mehdi</strong>&rsquo;nin) iki gaybeti vardır. Bu iki gaybetin biri o kadar uzayacak ki, bazıları: &ldquo;O &ouml;ld&uuml;&rdquo;, bazıları da: &ldquo;O gitti&rdquo; diyeceklerdir. Ne onu sevenler, ne de başkaları onun yerini bilemeyecekler, sadece ona &ccedil;ok yakın hizmet&ccedil;isi onun yerini bilir.</p>\n\n<h4>\n	D- Ali bin H&uuml;seyin (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 1, s. 323:</p>\n\n<p>\n	Amr bin Sabit&rsquo;ten:</p>\n\n<p>\n	Hz. Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Her kim bizim Kaimimizin gaybetinde onun velayetine bağlı kalırsa, Allah (c.c) Bedir ve Uhud şehitlerinden bin tanesinin sevabını ona verir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 576:</p>\n\n<p>\n	Said bin C&uuml;beyr&rsquo;den:</p>\n\n<p>\n	İmam Zeyn-ul Abidin Ali bin H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: Bizden olan Kaim&rsquo;de peygamberlerden bazı s&uuml;nnetler vardır: Nuh&rsquo;tan, İbrahim&rsquo;den Musa&rsquo;dan, İsa&rsquo;dan, Eyy&uuml;p&rsquo;ten ve Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den birer s&uuml;nnet onda vardır. Nuh&rsquo;un ondaki s&uuml;nneti uzun &ouml;mr&uuml;d&uuml;r, İbrahim&rsquo;in s&uuml;nneti gizli veladet ve halktan uzaklaşmasıdır. Musa&rsquo;nın s&uuml;nneti korkudan gaybete &ccedil;ekilmesidir, İsa&rsquo;nın s&uuml;nneti halkın onun hakkında ihtilaf etmesidir, Eyyup&rsquo;un s&uuml;nneti ise belalardan sonraki ferahlıktır, Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın s&uuml;nneti ise kılı&ccedil;la zuhur etmesidir...&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- &ldquo;<em>Yenabi-ul Mevedde&rsquo;den naklen el-Mahacce,</em>&rdquo; s. 427:</p>\n\n<p>\n	Zuhruf suresindeki &ldquo;Ve onun arkasında baki kalacak bir kelime bıraktık da belki onlar geriye d&ouml;nerler.&rdquo; ayeti hakkında, Sabit-i Somali, Ali bin H&uuml;seyin&rsquo;den, o babasından, o da Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan rivayet eder ki, ş&ouml;yle buyurmuştur: &ldquo;Bu ayet bizim hakkımızda nazil olmuştur. Allah İmameti kıyamete kadar H&uuml;seyin&rsquo;in z&uuml;rriyetinde karar kılmıştır. Bizden olan Gaybette bulunacak İmam&rsquo;ın iki gaybeti vardır. Birisi diğerinden daha uzun olacaktır. Onun İmametine sadece yakini g&uuml;&ccedil;l&uuml; olan ve marifeti sahih olanlar bağlı kalacaklardır.&rdquo;</p>\n\n<p>\n	Sonra buyurdu ki: &ldquo;Allah (c.c)&rsquo;ın velisi, Resulullah ve sonraki İmamların vasisi olan onikinci İmam&rsquo;ın gaybeti &ccedil;ok uzun s&uuml;recektir. Ey Ebu Halid! Onun gaybetinde onun İmametine inananlar ve onun zuhurunu bekleyenler, b&uuml;t&uuml;n zamanların ehlinden daha efdaldirler. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah onlara &ouml;yle akıl, zeka ve marifet vermiş ki gaybet, onların yanında m&uuml;şahede gibidir. Allah, o zamanda olanları tıpkı Resulullah yanında kılı&ccedil;la savaşan m&uuml;cahitler gibi karar kılmıştır. Onlar ger&ccedil;ek ihlas sahipleri, bizim sadık Şiilerimiz ve Allah (c.c)&rsquo;in dinine gizli ve a&ccedil;ık olarak davet edenlerdirler.&rdquo; Yine buyurdu ki: &ldquo;En &uuml;st&uuml;n amellerden biri de <strong>Mehdi</strong>&rsquo;nin zuhurunu beklemektir.&rdquo;</p>\n\n<h4>\n	E- İmam Ebu Cafer Muhammed B&acirc;kır (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	İbrahim bin &Ouml;mer-i Kunasi&rsquo;den:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu emrin sahibinin iki gaybeti vardır.&rdquo; Yine ş&ouml;yle buyuruyordu: &ldquo;Kaim kıyam ettiğinde, kimsenin biatı onun boynunda olmayacaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 1, s. 287 ve <em>Bihar-ul Envar</em>, c. 51, s. 72:</p>\n\n<p>\n	Salih b. Ukbe&rsquo;den, o da babasından, o ise İmam Muhammed B&acirc;kır&rsquo;dan, o ise babalarından nakleder ki, Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;<strong>Mehdi</strong> benim evlatlarımdandır, onun gaybet ve şaşkınlık d&ouml;nemi olacaktır. Bu d&ouml;nemde &uuml;mmetten bir&ccedil;oğu delalete d&uuml;şecektir. O, peygamberlerin nişaneleriyle gelecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em>, c. 1, s. 286 ve <em>Bihar-ul Envar</em>, c. 1, s. 72:</p>\n\n<p>\n	Ebu Hamza&rsquo;dan;</p>\n\n<p>\n	İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu: &ldquo;Ehl-i Beyt&rsquo;imden Kaim&rsquo;in zamanında yaşayıp, onun kıyamından &ouml;nceki gaybetinde onun İmamlığına uyan, dostlarını sevip, d&uuml;şmanlarına d&uuml;şman olanlara ne mutlu. B&ouml;yle birisi kıyamet g&uuml;n&uuml;nde benimle birlikte olan dostlarımdan ve &uuml;mmetimin en değerlilerindendir.&rdquo;</p>\n\n<p>\n	Sonra İmam Muhammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Ey Ebu M&uuml;stehil! Bizim Kaim&rsquo;imiz H&uuml;seyin&rsquo;in evlatlarından dokuzuncusudur. &Ccedil;&uuml;nk&uuml; Resulullah&rsquo;tan nakledilmiştir ki, sonraki İmamlar oniki tanedir ve sonuncuları Kaim&rsquo;dir.&rdquo; Dedim ki: &ldquo;Ey Seyyidim! Bu oniki kişi kimdir?&rdquo; Buyurdu ki: &ldquo;Birincisi Ali bin Ebu Talib&rsquo;dir, ondan sonra Hasan ve H&uuml;seyin, sonra da Ali bin H&uuml;seyin, sonra ben, benden sonra da bu.&rdquo; dedi ve elini oğlu Cafer&rsquo;in omuzuna koydu. Dedim ki: &ldquo;Bundan sonra kim?&rdquo; Buyurdu ki: &ldquo;Oğlu Musa, Musa&rsquo;dan sonra oğlu Ali, Ali&rsquo;den sonra oğlu Muhammed, Muhammed&rsquo;den sonra oğlu Ali, Ali&rsquo;den sonra da oğlu Hasan. İşte o yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracak olan Kaim&rsquo;in babasıdır. Şiilerimizin g&ouml;ğs&uuml;ne şifa verecektir&rdquo;...</p>\n\n<h4>\n	F- İmam Ebu Abdullah Cafer-i Sadık (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1-<em>Kemal-ud Din</em>, c. 2, s. 341:</p>\n\n<p>\n	Safvan bin Mihran-ı Cemmal&rsquo;dan:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a andolsun ki <strong>Mehdi</strong>&rsquo;niz aranızdan gaybete &ccedil;ekildiğinde, i&ccedil;inizden bazı cahiller diyecek ki: Allah&rsquo;ın &Acirc;l-i Muhammed&rsquo;e ihtiyacı yoktur. Sonra o, yery&uuml;z&uuml;ne parlak yıldız gibi d&ouml;necek ve yeri zul&uuml;m ve haksızlıkla dolduğu gibi, adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2-<em>Gaybet-i Numani</em>, s. 89:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer-i Cofi&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibinin iki gaybeti olacak. Ve birisi o kadar uzayacak ki, bazıları: &ldquo;&Ouml;ld&uuml;&rdquo; bazıları: &ldquo;&Ouml;ld&uuml;r&uuml;ld&uuml;&rdquo;, bazıları ise: &ldquo;Gitti&rdquo; diyecekler. Onun ashabından &ccedil;ok azı ona bağlı kalacak. Ve onun yerini yakın hizmet&ccedil;isinden başka ne bir veli, ne de bir başkası bilmeyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kamal-ud Din</em>, c. 2, s. 335 ve <em>Bihar-ul Envar</em>, c. 51, s. 144:</p>\n\n<p>\n	Mufazzal bin &Ouml;mer&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, varlıkları yaratmadan on d&ouml;rt bin yıl &ouml;nce on d&ouml;rt nur yarattı. İşte o nurlar, bizim ruhlarımızdır. Dediler ki: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu, bu on d&ouml;rt nur kimdir?&rdquo; Buyurdu ki: &ldquo;Muhammed, Ali, Fatıma, Hasan, H&uuml;seyin ve H&uuml;seyin&rsquo;in evlatlarından olan İmamlar. Onların sonuncusu Kaim&rsquo;dir. Gaybetten sonra kıyam edecek, Deccalı &ouml;ld&uuml;recek ve yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; zul&uuml;m ve haksızlıktan temizleyecek.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 342:</p>\n\n<p>\n	Seyyid bin Muhammed-i Himyeri&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ş&ouml;yle dedim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senin babalarından bize gaybet ve onun doğruluğu hakkında rivayetler ulaşmıştır. Bu gaybetin kimin &uuml;zerinde vuku bulacağını s&ouml;yler misin?&rdquo; Buyurdu ki: &ldquo;Doğrusu gaybet benim evlatlarımdan altıncısında vuku bulacaktır. O, Resulullah&rsquo;tan sonraki hidayet İmamlarının onikicisidir. Birincileri Emir-&uuml;l M&uuml;&rsquo;minin Ali bin Ebu Talib, sonuncuları ise Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti ve zamanın sahibidir. Allah&rsquo;a andolsun Nuh&rsquo;un, kavmi i&ccedil;inde kaldığı s&uuml;re kadar gaybette kalsa dahi, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduruncaya kadar d&uuml;nyadan g&ouml;&ccedil;meyecektir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 345:</p>\n\n<p>\n	Ebu Basir&rsquo;den:</p>\n\n<p>\n	İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Peygamberlerde vuku bulan gaybetler aynen, adım adım ve karış karış biz Ehl-i Beyt&rsquo;ten olan Kaim&rsquo;de de vuku bulacaktır.&rdquo; Dedim ki: Ey Resulullah&rsquo;ın oğlu! Siz Ehl-i Beyt&rsquo;ten olan bu Kaim kimdir?&rdquo; Buyurdu ki: &ldquo;Ey Ebu Basir! O benim oğlum Musa&rsquo;nın beşinci evladıdır. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. &Ouml;yle bir gaybete &ccedil;ekilecek ki, batıl ehli onda teredd&uuml;t edecektir. Sonra Allah (c.c) onu izhar edecek, Allah onun eliyle yerin doğusunu ve batısını fethedecek. Sonra Allah&rsquo;ın ruhu İsa bin Meryem nazil olacak ve onun arkasında namaz kılacak. B&ouml;ylece yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak. Yery&uuml;z&uuml;n&uuml;n her yerinde Allah&rsquo;a ibadet olunacak ve m&uuml;şrikler istemese de dinin hepsi Allah&rsquo;a ait olacak.&rdquo;</p>\n\n<h4>\n	G- Musa bin Cafer (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kifayet-ul Eser</em>, s. 265:</p>\n\n<p>\n	Yunus bin Abdurrahman&rsquo;dan:</p>\n\n<p>\n	Musa bin Cafer <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın huzuruna &ccedil;ıkarak ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Hak &uuml;zere kıyam edecek olan Kaim sen misin?&rdquo; Buyurdu ki: &ldquo;Hak &uuml;zere kıyam eden benim. Ama yery&uuml;z&uuml;n&uuml; Allah&rsquo;ın d&uuml;şmanlarından temizleyecek, onu zul&uuml;mle dolduğu gibi adaletle dolduracak olan Kaim, benim evlatlarımın beşincisidir. &Ouml;ld&uuml;r&uuml;lme korkusu olduğu i&ccedil;in gaybeti o kadar uzayacak ki bazı kavimler onun hakkında irtidada d&uuml;şecek, bazıları ise ona bağlı kalacaklardır. Sonra buyurdu ki: Bizim Kaim&rsquo;imizin gaybetinde bizim sevgimize sarılan velayetimize bağlı kalan ve d&uuml;şmanlarımızdan uzaklaşan Şiilerimize ne mutlu! Onlar bizdendir, biz de onlardanız. Bizlerden İmamları olarak razıdırlar. Biz de onlardan Şiilerimiz olarak razıyız. Ne mutlu onlara! Allah&rsquo;a andolsun ki onlar, kıyamet g&uuml;n&uuml; bizimle aynı derecede olacaklar.&rdquo;</p>\n\n<p>\n	Bu hadis &ldquo;<em>Bihar-ul Envar</em>&rdquo; c. 1, s. 151&rsquo;de &ldquo;<em>Kemal-ud Din</em>&rdquo; c. 2, s. 361&rsquo;de de aynı metin ve senetle ge&ccedil;mektedir.</p>\n\n<h4>\n	H- İmam Rıza (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>el-Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Reyyan bin Salt&rsquo;tan:</p>\n\n<p>\n	Kaim hakkında İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a soru sorduklarında ş&ouml;yle buyurduğunu duydum: &ldquo;Cismi g&ouml;r&uuml;lmez ve ismi anılmaz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Ehl-i S&uuml;nnet Kitaplarından &ldquo;<em>Yenabi&rsquo;ul Mevedde</em>&rdquo; s. 448:</p>\n\n<p>\n	Hasan bin Halid&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Musa er-Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benim evlatlarımın d&ouml;rd&uuml;nc&uuml;s&uuml;, cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah onun vesilesiyle yery&uuml;z&uuml;n&uuml; b&uuml;t&uuml;n zul&uuml;m ve haksızlıklardan temizleyecektir. Halkın doğumunda teredd&uuml;t ettiği gaybet sahibi odur. O, zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuru ile aydınlanacak. Halkın arasında adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacak.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle soruldu: &ldquo;Ey Allah resul&uuml;n&uuml;n oğlu! Siz Ehl-i Beyt&rsquo;ten olan Kaim kimdir?&rdquo;</p>\n\n<p>\n	Buyurdu ki: &ldquo;Benim evlatlarımdan d&ouml;rd&uuml;nc&uuml;s&uuml;. Cariyelerin en &uuml;st&uuml;n&uuml;n&uuml;n oğludur. Allah, onun vesilesiyle yery&uuml;z&uuml;n&uuml; her t&uuml;rl&uuml; kaksızlıktan temizleyecek ve her t&uuml;rl&uuml; zul&uuml;mden p&acirc;k kılacaktır. Halkın, veladetinde teredd&uuml;t edeceği odur. Zuhurundan &ouml;nce gaybete &ccedil;ekilecek olan odur. O zuhur ettiğinde yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve halkın i&ccedil;inde adalet &ouml;l&ccedil;&uuml;s&uuml;n&uuml; kuracak. B&ouml;ylece hi&ccedil; kimse başkasına zulmetmeyecek. Yery&uuml;z&uuml; ona itaat edecek ve onun g&ouml;lgesi olmayacaktır. G&ouml;kten bir m&uuml;nadi onun adına nida edecek ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n halk ona doğru yapılan şu &ccedil;ağrıyı işitecek: &ldquo;Bilin ki, Allah&rsquo;ın h&uuml;cceti Beytullah&rsquo;ın yanında zuhur etti, ona tabi olun. Ş&uuml;phesiz hak onunladır ve ondadır.&rdquo; Ve bu konuda Allah&rsquo;ın ayeti ş&ouml;yle ge&ccedil;er: &ldquo;Eğer istersek onlara g&ouml;kten bir ayet nazil ederiz de hepsinin boynu onun karşısında eğilir&rdquo;</p>\n\n<p>\n	&ldquo;Yakın bir mekandan bir m&uuml;nadi, o g&uuml;n nida eder ve onlar da o hak sesi duyarlar. İşte o zuhur g&uuml;n&uuml;d&uuml;r.&rdquo; Yani oğlum Kaim <strong>Mehdi</strong>&rsquo;nin zuhuru.&rdquo;</p>\n\n<h4>\n	I- İmam Muhammed Taki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 378:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	Ebu Cafer Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Ali&rsquo;dir onun emri benim emrim, s&ouml;z&uuml; benim s&ouml;z&uuml;m, ona itaat bana itaat demektir. Ondan sonraki İmam, onun oğlu Hasan&rsquo;dır. Onun emri babasının emri, babasının s&ouml;z&uuml;d&uuml;r, ona itaat babasına itaattir.&rdquo; Sonra s&uuml;kut etti. Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;nun oğlu! Hasan&rsquo;dan sonraki İmam kimdir?&rdquo; Şiddetle ağladıktan sonra buyurdu ki: Hak &uuml;zere Kaim olan ve beklenen İmam&rsquo;dır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, c. 2, s. 337:</p>\n\n<p>\n	Abdulazim bin Abdullah&rsquo;tan:</p>\n\n<p>\n	İmam Muhammed bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek <strong>Mehdi</strong>&rsquo;nin Kaim mi, başkası mı olduğunu sormak istedim.</p>\n\n<p>\n	Ama o s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ebu&rsquo;l Kasım! Doğrusu bizden olan Kaim, <strong>Mehdi</strong>&rsquo;dir. Onu, gaybetinde beklemek ve zuhurunda itaat etmek vaciptir. O benim evlatlarımdan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r. Muhammed <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i peygamber olarak g&ouml;nderen ve İmameti bizlere mahsus kılan Allah&rsquo;a andolsun ki, eğer d&uuml;nyanın sonuna sadece bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacak ki o, o g&uuml;nde zuhur edecek, yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır.&rdquo;</p>\n\n<h4>\n	J- İmam Ali Naki (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 383:</p>\n\n<p>\n	Sakr bin Ebu Delf&rsquo;den:</p>\n\n<p>\n	İmam Ali bin Muhammed bin Ali Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Doğrusu benden sonraki İmam, oğlum Hasan&rsquo;dır, ondan sonraki ise onun oğlu Kaim&rsquo;dir. O, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra adalet ve eşitlikle dolduracak olandır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Usul-u Kafi</em>, c. 1, s. 268:</p>\n\n<p>\n	Davud bin Kasım-ı Caferi&rsquo;den:</p>\n\n<p>\n	İmam Ebu&rsquo;l Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Benden sonraki halef, oğlum Hasan&rsquo;dır, haleften sonraki halef geldiğinde ne yapacaksınız?&rdquo; Dedim ki: &ldquo;Allah beni sana feda kılsın, ni&ccedil;in?&rdquo; Buyurdu ki: &ldquo;&Ccedil;&uuml;nk&uuml; siz onun şahsını g&ouml;rmeyecek ve onu ismi ile anamayacaksınız!&rdquo; Dedim ki: &ldquo;Peki onu nasıl zikredelim?&rdquo; Buyurdu ki: &ldquo;Ş&ouml;yle s&ouml;yleyin: &Acirc;l-i Muhammed&rsquo;in H&uuml;cceti. Allah&rsquo;ın salat ve selamı ona olsun.&rdquo;</p>\n\n<h4>\n	K- İmam Hasan Askeri (a.s)&rsquo;dan Hadisler</h4>\n\n<p>\n	1- <em>Kemal-ud Din</em>, c. 2, s. 440:</p>\n\n<p>\n	Muhammed bin Osman el Amri&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu: &ldquo;Bu emrin sahibi her yıl hac mevsiminde hazır olacak, halkı g&ouml;recek ve onları tanıyacak. Halk da onu g&ouml;recek ama tanımayacaklar.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- <em>Kemal-ud Din</em>, s. 526 ve <em>Bihar-ul Envar</em>, c. 51, s. 224:</p>\n\n<p>\n	Hasan bin Salih-i Bezzaz&rsquo;dan:</p>\n\n<p>\n	Hasan bin Ali el-Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyuruyordu: &ldquo;Doğrusu benim oğlum, benden sonraki Kaim&rsquo;dir. Uzun &ouml;m&uuml;rl&uuml;l&uuml;kte ve gaybette peygamberlerin s&uuml;nneti onda vuku bulacaktır. Bu s&uuml;re &ccedil;ok uzadı diye bazı kalpler taş gibi sertleşecektir. Allah (c.c) kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışında ona inanan kalmayacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- <em>Kemal-ud Din</em> c. 2 s.384.</p>\n\n<p>\n	Ahmed bin İshak bin Sa&rsquo;d el-Es&rsquo;ari&rsquo;den:</p>\n\n<p>\n	İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yanına giderek, kendisinden sonraki İmamın kim olduğunu sormak istedim: Ama o benden &ouml;nce s&ouml;ze başlayarak bana ş&ouml;yle buyurdu: &ldquo;Ey Ahmed bin İshak! Ş&uuml;phesiz y&uuml;ce Allah, Adem <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı yarattığından beri yery&uuml;z&uuml;n&uuml; h&uuml;ccetsiz bırakmadı ve kıyamete kadar da bırakmayacaktır. Onun vesilesiyle belaları yery&uuml;z&uuml; ehlinden defeder ve yağmur yağdırır ve topraktan bereketleri &ccedil;ıkarır.&rdquo;</p>\n\n<p>\n	Ona ş&ouml;yle arzettim: &ldquo;Ey Allah Resul&uuml;n&uuml;n oğlu! Senden sonraki İmam ve halife kimdir?&rdquo;</p>\n\n<p>\n	Hemen ayağa kalktı ve odaya girdi. Az sonra omuzunda y&uuml;z&uuml; dolunay gibi parlayan &uuml;&ccedil; yaşındaki bir &ccedil;ocukla &ccedil;ıktı ve buyurdu ki: &ldquo;Ey Ahmed bin İshak! Eğer Allah&rsquo;ın (c.c) ve h&uuml;ccetlerinin yanında değerli olmasaydın bu oğlumu sana g&ouml;stermezdim. Bunun adı ve k&uuml;nyesi Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em> adı ve k&uuml;nyesi ile aynıdır. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduktan sonra, onu adalet ve eşitlikle dolduracaktır. Ey Ahmed bin İshak! Bu &uuml;mmetin i&ccedil;inde bu, tıpkı Hızır ve Z&uuml;lkarneyn gibidir. Vallahi bu &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın (c.c) onun İmametine bağlı kıldığı ve onun zuhurunun acil olması i&ccedil;in dua etmeye muvaffak kıldığı kimseler dışında, kimse helak olmaktan kurtulamayacaktır.&rdquo;</p>\n\n<p>\n	Dedim ki: &ldquo;Ey Mevlam! Kalbimin mutmain olacağı bir alameti var mı?&rdquo;</p>\n\n<p>\n	O &ccedil;ocuk fasih Arap&ccedil;a ile ş&ouml;yle buyurdu: &ldquo;Ben Allah&rsquo;ın yery&uuml;z&uuml;ndeki Bakıyye&rsquo;siyim. D&uuml;şmanlarından intikam alacak olan da benim. Beni g&ouml;rd&uuml;kten sonra artık alamet ve delil isteme.&rdquo; Ahmed bin İshak der ki: Sevin&ccedil; ve ferahla dışarı &ccedil;ıktım. Ertesi g&uuml;n onun yanına d&ouml;nerek ş&ouml;yle arzettim: &ldquo;Ey Resulullah&rsquo;ın oğlu! Bana minnet ettiğin i&ccedil;in &ccedil;ok mesrur oldum. Hızır ve Z&uuml;lkarneyn&rsquo;in onda vuku bulacak olan s&uuml;nneti nedir?&rdquo; &ldquo;Gaybetinin uzunluğudur, dedi.&rdquo; Arzettim ki: &ldquo;Ey Resulullah&rsquo;ın oğlu! Onun gaybeti &ccedil;ok mu s&uuml;recek?&rdquo; Buyurdu ki: &ldquo;Rabbime andolsun ki evet. &Ouml;yle ki, buna inananların &ccedil;oğu bu inan&ccedil;tan vazge&ccedil;ecek. Allah (c.c)&rsquo;nun bizim velayetimiz &uuml;zerine kendilerinden ahit aldığı ve kalbine iman yazdığı ve rahmetiyle desteklediği kimseler dışındakiler buna bağlı kalmayacaklardır. Ey Ebu İshak! Bu, Allah&rsquo;tan gelen bir emirdir ve Allah&rsquo;ın gizli sırlarından bir sırdır. Sana dediklerimi al, gizle ve ş&uuml;kredenlerden ol. B&ouml;ylece yarın en y&uuml;ce makamda bizimle birlikte olursun.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- <em>Kemal-ud Din</em>, c. 2, s. 41:</p>\n\n<p>\n	Ebu Ganim-i Hadim&rsquo;den:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir oğlu oldu ve adını Muhammed koydu. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n onu ashabına g&ouml;sterdi ve buyurdu ki: &ldquo;Benden sonraki sahibiniz ve benim halifem budur. Ne zaman zuhur edecek diye &ouml;zlemle beklediğiniz Kaim budur. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolunca, zuhur edecek ve onu adalet ve eşitlikle dolduracak.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- <em>Kemal-ud Din</em>, c. 2, s. 409:</p>\n\n<p>\n	Musa bin Cafer bin Veheb-i Bağdadi&rsquo;den:</p>\n\n<p>\n	İmam Ebu Muhammed Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Benim halefim hakkında, benden sonra ihtilaf ettiğinizi g&ouml;r&uuml;r gibiyim. Resulullah <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den sonraki İmamları kabul edip de oğlumu ink&acirc;r edenler, tıpkı b&uuml;t&uuml;n peygamberleri kabullenip, Resulul-lah&rsquo;ı ink&acirc;r eden gibidir. Resulullah&rsquo;ı ink&acirc;r eden ise, b&uuml;t&uuml;n peygamberleri ink&acirc;r etmiş sayılır. &Ccedil;&uuml;nk&uuml; sonuncumuza itaat, birincimize itaat gibidir, sonuncumuzu ink&acirc;r etmek de birincimizi ink&acirc;r etmek gibidir. Biliniz ki, oğlum &ouml;yle bir gaybete &ccedil;ekilecek ki, Allah&rsquo;ın koruduğu kimseler dışındaki b&uuml;t&uuml;n halk, onun hakkında teredd&uuml;t edecektir.&rdquo;</p>\n\n<p>\n	<em>Kifayet-&uuml;l Eser</em>, s. 291&rsquo;de aynı hadisi Ahmed b. Muhammed b. Yahya el-Attar&rsquo;dan aynen nakleder.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- <em>Kemal-ud Din</em>, c. 2, s. 435:</p>\n\n<p>\n	Muvaiye bin Hekim, Muhammed bin Eyyub bin Nuh ve Muhammed bin Osman-ı Amri&rsquo;den:</p>\n\n<p>\n	&ldquo;Biz İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evinde kırk kişi toplanmıştık ve o, oğlunu bize g&ouml;stererek buyurdu ki: &ldquo;Bu benden sonraki İmamınızdır ve sizlere halifemdir, ona itaat edin ve benden sonra dininizde ayrılığa d&uuml;şmeyin, yoksa helak olursunuz. Biliniz ki, siz bu g&uuml;nden sonra onu g&ouml;remeyeceksiniz.&rdquo; O &uuml;&ccedil;&uuml; ş&ouml;yle dediler: &ldquo;Onun yanından ayrıldık, aradan birka&ccedil; g&uuml;n ge&ccedil;meden İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> d&uuml;nyadan g&ouml;&ccedil;t&uuml;.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- <em>el-Envar-ul Behiyye</em>, s. 161:</p>\n\n<p>\n	İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> kadri y&uuml;ce Şeyh Ali bin H&uuml;seyin bin Babeveyh-i Kummi&rsquo;ye ş&ouml;yle yazdı:</p>\n\n<p>\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	Hamd alemlerin Rabbi olan Allah&rsquo;a mahsustur. Akıbet, muttakilerindir. Cennet tevhid ehlinin, cehennem ise m&uuml;lhitlerindir. D&uuml;şmanlık sadece zalimler aleyhinedir. Yaratıcıların en g&uuml;zeli olan Allah&rsquo;tan başka ilah yoktur. Salat, yaratılmışların en &uuml;st&uuml;n&uuml; olan Muhammed&rsquo;e ve onun p&acirc;k itretine olsun.</p>\n\n<p>\n	Ey g&uuml;vendiğim şeyh Ebu&rsquo;l Hasan Ali bin H&uuml;seyin-i Kummi! Allah seni kendi rızasını kazanmaya muvaffak kılsın ve kendi rahmeti ile sana salih evlatlar versin. Sana takvayı, namazı ikame etmeyi ve zek<a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\" uage=\"JavaScript\">[HH1]</a>&nbsp;&acirc;t vermeyi tavsiye ederim.... Hep sabırlı ol ve kurtuluşu bekle. Peygamber&rsquo;in m&uuml;jdelediği oğlum zuhur edene kadar Şiilerimiz s&uuml;rekli h&uuml;z&uuml;n i&ccedil;inde olacaklar. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, o onu adalet ve eşitlikle dolduracaktır. Sabret ey Şeyh ve Şiilerime sabretmelerini emret. Allah yery&uuml;z&uuml;ne istediğini varis kılacaktır. Akıbet, takvalılarındır. Sana ve b&uuml;t&uuml;n Şiilerime Allah&rsquo;ın selamı ve rahmeti olsun. Allah bize yeter, o ne iyi vekil, ne iyi Mevla ve ne iyi yardımcıdır.&rdquo;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kitaplarında Mehdi (a.s)&rsquo;ın Veladet Tarihi</h3>\n\n<p>\n	1- İbn-i Sabbağ-ı Mısri &ldquo;<em>el-Fusul-ul M&uuml;himme</em>&rdquo;, s. 274&rsquo;de (Necef bas.) ş&ouml;yle der:</p>\n\n<p>\n	Ebu&rsquo;l Kasım Muhammed H&uuml;ccet bin Hasan-ı Halis Hicri iki y&uuml;z elli beş yılında Şaban ayının yarısının gecesi Samerra şehrinde d&uuml;nyaya geldi.</p>\n\n<p>\n	Baba ve ana tarafından nispeti:</p>\n\n<p>\n	O, Ebu&rsquo;l Kasım Muhammed el-H&uuml;ccet bin Hasan el-Halis bin Ali el-Hadi bin Muhammed el-Cevad bin Ali er-Rıza bin Musa el-Kazım bin Cafer es-Sadık bin Muhammed el-B&acirc;kır bin Ali Zeyn-ul Abidin bin H&uuml;seyin bin Ali bin Ebu Talib&rsquo;dir. Allah&rsquo;ın selamı hepsinin &uuml;zerine olsun.</p>\n\n<p>\n	Annesi ise hayırlı bir cariye olan Nercis (Nergis)&rsquo;tir. Adının bu olmadığı da s&ouml;ylenir.</p>\n\n<p>\n	K&uuml;nyesi, Ebu&rsquo;l Kasım&rsquo;dır.</p>\n\n<p>\n	Lakabı ise; H&uuml;ccet, <strong>Mehdi</strong>, Halef-i Salih, Kaim, Muntazar ve Sahib-uz Zaman&rsquo;dır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<p>\n	Sıfatları: Gen&ccedil;, uzun boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı, sa&ccedil;ları omuzlarına d&ouml;k&uuml;l&uuml;r, hafif uzun burunlu, parlak ve a&ccedil;ık alınlıdır. Naiplerinden biri, onun g&uuml;venilir muasırlarından olan Muhammed bin Osman&rsquo;dır. Muhasara altında bulunduğu evde gayba &ccedil;ekildiği s&ouml;ylenir. Ve bu olay Hicri iki y&uuml;z yetmiş altı yılında vuku bulmuştur. G&uuml;venilir İmamlardan onikinci İmam&rsquo;ın hakkında rivayet edilen nasslardan k&uuml;&ccedil;&uuml;k bir b&ouml;l&uuml;m&uuml; budur. Bu konuda bize ulaşan rivayetlerin sayısı olduk&ccedil;a fazladır. Hadis alimleri kendi kitaplarında bu konuyla ilgili b&uuml;t&uuml;n hadisleri toplayıp nakletmişlerdir.</p>\n\n<p>\n	2- Karmani adıyla meşhur Ebu Abbas Ahmed bin Yusuf, &ldquo;<em>Ahbar-ud D&uuml;vel ve Asar-ul Uvel</em>&rdquo; s. 117 ve 118&rsquo;de ş&ouml;yle der:</p>\n\n<p>\n	On birinci b&ouml;l&uuml;m, Halef-i Salih İmam Ebu&rsquo;l Kasım Muhammed bin Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındadır. Babası vefat ettiğinde o beş yaşındaydı. Allah ona Yahya <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ccedil;ocukluğundaki gibi hikmet verdi. D&uuml;zg&uuml;n boylu, g&uuml;zel y&uuml;zl&uuml; ve g&uuml;zel sa&ccedil;lı idi. Burnu hafif uzun ve alnı a&ccedil;ık ve parlak idi...</p>\n\n<p>\n	Sonra ş&ouml;yle der:</p>\n\n<p>\n	Alimlerin ittifak ettiğine g&ouml;re ahir zamanda kıyam edecek olan <strong>Mehdi</strong> odur. Hadisler, onun zuhur edeceğini teyit eder.</p>\n\n<p>\n	b- Abdulvahhab Şa&rsquo;rani &ldquo;<em>el-Yavakit ve&rsquo;l Cevahir</em>&rdquo; c. 2, s. 143&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru beklenmektedir. O, İmam Hasan-ı Askeri&rsquo;nin oğludur. İki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya gelmiştir. O, İsa bin Meryem ile buluşacağı zamana dek bakidir. O, bug&uuml;n yani Hicri dokuz y&uuml;z elli sekiz yılında yedi y&uuml;z altı yaşında oluyor. Kevm-ur Riş&rsquo;de medfun olan Şeyh Hasan-ı Iraki bana b&ouml;yle haber vermiş ve Şeyhimiz Seyyid&icirc; de onu onaylamıştır.</p>\n\n<p>\n	3- Şeyh Abdullah bin Muhammed bin Amir Şebravi-i Şafii Mısri &ldquo;<em>el-İtahaf bi Hubb-il Eşraf</em>&rdquo; s. 68&rsquo;de (Mısır bas.) ş&ouml;yle der:</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet bin İmam Hasan-i Halis (r.a) Samerra şehrinde babasının vefatından beş yıl &ouml;nce Hicri iki y&uuml;z elli beş yılının Şaban ayının yarısında d&uuml;nyaya geldi: O, d&uuml;nyaya geldiğinde babası halifelerden korktuğu ve zamanın şartları zor olduğu i&ccedil;in onu gizlerdi. &Ccedil;&uuml;nk&uuml; halifeler o zamanlar Haşimileri yakalayarak hapse atıyor veya &ouml;ld&uuml;r&uuml;p idam ediyorlardı.</p>\n\n<p>\n	İmam Muhammed H&uuml;ccet; <strong>Mehdi</strong>, Kaim, Muntazar, Halef-i Salih ve Sahib-uz Zaman lakapları ile tanınır. En meşhuru ise <strong>Mehdi</strong>&rsquo;dir.</p>\n\n<h3>\n	Gaybet Asrında İmam&rsquo;ın Faydaları</h3>\n\n<p>\n	İmamın yery&uuml;z&uuml;ndeki varlığı yery&uuml;z&uuml;ndekiler i&ccedil;in bereket olmasıyla birlikte akli ve nakli delillerle de ispatlanmıştır. Yery&uuml;z&uuml;ndeki canlılar, onun hayrı ve bereketi ile ilahi nimetlerle rızıklanırlar. Tıpkı g&uuml;zel &ccedil;i&ccedil;ekleri, tatlı meyveleri olan bir bitkinin sulanmasıyla, etraftaki diğer bitkilerin de sulanması gibi. İmam&rsquo;ın varlığıyla insan t&uuml;r&uuml;n&uuml;n yaratılmasındaki en y&uuml;ce hedef, meydana gelmiştir. Hi&ccedil;bir ş&uuml;phenin karışmadığı halis bir ibadet, hi&ccedil;bir cehaletin bulaşmadığı marifet ve hi&ccedil;bir g&uuml;nah ve isyanın karışmadığı itaat sahibinin l&uuml;tfu sayesinde canlılar yaşar ve onun bereketi ile rızıklanırlar.</p>\n\n<h3>\n	Zahiri ve Batıni Velayet</h3>\n\n<p>\n	Ş&uuml;phesiz, İmam&rsquo;ın iki velayeti vardır: Zahiri ve batıni velayet. Halk gaybet zamanında her iki velayetten de yararlanırlar.</p>\n\n<p>\n	İmam&rsquo;ın batıni velayetle olan tasarrufları; batıni yollarla vuku bulmaktadır. Bu tasarrufların, halkın g&ouml;zleri &ouml;n&uuml;nde tahakkuk etmesi gerekmez. Bu tasarruflardan biri yetenekleri filizlendirmektir. Bunun bir&ccedil;ok &ouml;rneği vardır.</p>\n\n<p>\n	Allame Tabatabai (r.a) <em>el-Mizan</em> adlı tefsirinde &ldquo;Ve onları emrimizle hidayet eden İmamlar kıldık&rdquo; ayeti ve benzeri diğer ayetlerden şu neticeyi almıştır İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halkın kalplerinde işrafı ve batıni velayeti vardır. İmam, hidayet kaynağıdır ve istediği her kalbe hidayeti bağışlar.&rdquo;</p>\n\n<p>\n	&ldquo;<em>Kemal-ud Din</em>&rdquo;, c. 1, s. 253&rsquo;de ş&ouml;yle rivayet olunur.</p>\n\n<p>\n	Cabir-i Ensar&rsquo;den:</p>\n\n<p>\n	Peygamber <em>salla&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e, &ldquo;Şiiler gaybet zamanında Kaim&rsquo;den faydalanabilecekler mi?&rdquo; diye sordular. Buyurdu ki: &ldquo;Evet, beni n&uuml;b&uuml;vvetle g&ouml;revlendirene andolsun ki, onlar onun gaybetinde onun velayetinin nuru ile aydınlanacak ve ondan yararlanacaklar. Tıpkı bulutlar kapatsa dahi halkın g&uuml;neşten faydalandığı gibi.&rdquo;</p>\n\n<p>\n	Zahiri velayetin gereği olan işlerden biri şeriatı ve İslam&rsquo;ın temel prensiplerini korumak ve tarih boyunca onun asaletini hıfzetmektir. B&ouml;ylece yeni bir şeriatın nazil olmasına gerek kalmaz. Aynı şekilde ilahi hikmete uygun olarak sair işlere de nezaret eder. Ancak İmamın zahiri velayet &ccedil;er&ccedil;evesindeki tasarrufları, ya şahsı tanınmayacak şekilde veya zahiri sebepleri bilinmeyen gaybi yardımlar vesilesiyle vuku bulmaktadır.</p>\n\n<p>\n	Onun gaybette oluşu, hi&ccedil; kimseyi g&ouml;rmediği veya hi&ccedil; kimsenin onu g&ouml;rmediği anlamına gelmez. O m&uuml;lakat edildiği zaman tanınmaz. İmam&rsquo;ın m&uuml;barek v&uuml;cudunun faydaları ve bereketlerinin yanısıra, onun varlığına, a&ccedil;ık gizli b&uuml;t&uuml;n sırlarımızı bildiğine, her an zuhur edebilip zalimlerin k&ouml;k&uuml;n&uuml; kazıyacağına inanmak da insanın eğitim ve terbiyesinde m&uuml;sbet rol oynar, onun kalbinde ciddiyet ve &uuml;midin meydana gelmesine neden olur.</p>\n\n<p>\n	Evet, insanlar, gaybet zamanında da kendi başlarına buyruk olmadıklarını, ilim ve hikmet, g&uuml;&ccedil; ve kudret sahibi ilahi bir İmamlarının olduğunu bilmelidirler.</p>\n\n<h3>\n	&Ouml;mr&uuml;n&uuml;n Uzun Olmasındaki Teredd&uuml;t ve Ş&uuml;phelere Cevap</h3>\n\n<p>\n	Bu ş&uuml;pheye detaylı bir cevap vermeye gerek yoktur. &Ccedil;&uuml;nk&uuml; <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Peygamberimiz ve pak İmamlarımızdan elimize ulaşan hadislere m&uuml;racaat eden herkes, Gaib İmam&rsquo;ı harikuladeliklerle tanır. Harikuladelikler de muhal değildir; bilim yoluyla da muhal olduğu ispatlanamaz. &Ccedil;&uuml;nk&uuml; bilim, kesinlikle alemde etkin olan illet ve nedenlerin sadece bizim m&uuml;şahade ettiğimiz şeylerle sınırlı olduğunu, bunların dışında g&ouml;rmediğimiz ve tanımadığımız illet ve nedenlerin olmadığını s&ouml;yleyemez. Dolayısıyla, bazı fertlerin, uzun &ouml;m&uuml;rl&uuml; olmanın sır ve nedenlerini bilip de binlerce yıl yaşaması pek&acirc;la m&uuml;mk&uuml;nd&uuml;r. Bu nedenle bilim, insanın &ouml;mr&uuml;n&uuml; bug&uuml;nk&uuml;nden daha fazla uzatacak vesileleri keşfetmekten &uuml;midini kesmemiştir.</p>\n\n<h3>\n	Kıyamının Tehirindeki Sebep</h3>\n\n<p>\n	<em>Yanabi-ul Mevedde</em>&rsquo;den naklen <em>el-Mahacce</em>, s. 428.</p>\n\n<p>\n	Fetih suresindeki &ldquo;Eğer k&acirc;firlerle m&uuml;&rsquo;minler birbirinden ayrılmış olsalar onlardan k&acirc;fir olanları acı bir azapla azaplandırırız.&rdquo; Ayet ile ilgili olarak İmam Cafer-i Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> buyurdu ki: &ldquo;Doğrusu k&acirc;firlerin ve m&uuml;nafıkların sulb&uuml;nde Allah&rsquo;ın m&uuml;&rsquo;min emanetleri vardır. Allah&rsquo;ın o emanetleri onlardan ayrılmadık&ccedil;a Kaim&rsquo;imiz zuhur etmeyecektir. O, emanetler ayrılınca zuhur edecek, k&acirc;firleri ve m&uuml;nafıkları &ouml;ld&uuml;recektir.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Secde: 18.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Enbiy&acirc;: 73.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - İsra:44</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Ahzab:72.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Buhari&rsquo;de Mehdi aleyhisselam&rsquo;dan &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> yere indiğinde &uuml;mmetin imamı&rdquo; diye s&ouml;z edilmiştir. Bu hadisten maksadın Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunda kimse ş&uuml;phe etmemiştir.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Enbiya: 105.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur: 55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> -&Ouml;rneğin: Ebu Nuaym&rsquo;in &ldquo;<em>el-Erbaune Hadisen fi Zikr-il Mehdi</em>&rdquo; 15. Hadis;<em> Feraid-us Simtayn, el-Havi li-l Fetava</em>, c. 2, s. 63 ve &ldquo;<em>Rumuz-ul Ahadis</em>&rdquo; s. 508.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> &Ouml;nreğin: Ebu Nuaym <em>el-Erbaune Hadisen </em>36. Hadis, &ldquo;<em>el-Beyan fi Ahbar-ı Ahir-iz Zaman</em>&rdquo; s. 97; Kurtubi &ldquo;<em>Tezkire</em>&rdquo;, s. 619; &ldquo;<em>el-Fusul-&ucirc;l M&ucirc;himme</em>&rdquo;, s. 280; &ldquo;<em>Muhtasaru Tezkiret-il Kurtubi</em>&rdquo;, s. 128; Ebu&rsquo;l Ala-i Attar, &ldquo;<em>el-Erbaiun</em>&rdquo;, s. 301; <em>Cami-us Sağir</em>, c. 2, s. 377; &ldquo;<em>el-Havi li-l Fetava</em>&rdquo; s. 64; &ldquo;<em>İsaf-ur Rağibin</em>&rdquo; s. 150, &ldquo;<em>el-Feth-ul Kebir</em>&rdquo;, c. 3, s. 48; &ldquo;<em>Feraid-us Simtayn</em>&rdquo;; &ldquo;<em>Sevaik</em>&rdquo;, s. 99; &ldquo;<em>S&uuml;nen-&ucirc;l H&ucirc;da</em>&rdquo;, s. 573; &ldquo;<em>Nur-ul Ebsar</em>&rdquo; s. 231 ve &ldquo;<em>Muntahabu Kenz-il Ummal</em>&rdquo;, c. 6, s. 30.</p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\" uage=\"JavaScript\">\n			<p>\n				&nbsp;<a href=\"#_msoanchor_1\">[HH1]</a></p>\n		</div>\n	</div>\n</div>','Hz. Peygamberin (s.a.a) Hadislerinde İmam Mehdi (a.s)','','publish','closed','open','','hz-peygamberin-s-a-a-hadislerinde-imam-mehdi-a-s','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2920',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2921,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<h1>\n	<span style=\"line-height: 1.2em; font-size: 13px;\">Kur&rsquo;an&rsquo;da Gayba İman</span></h1>\n\n<p>\n	Gayba ve gaybla ilgili hakikatlere inanmak peygamberlerin ilahi davetlerinin ekseni olup vahy ve n&uuml;b&uuml;vvete imanın gereklerindendir. Nitekim Bakara Suresi&rsquo;nin ilk ayetlerinde Kur&rsquo;an <strong>&ldquo;gayba inananlar i&ccedil;in hidayet edici bir kitap&rdquo;</strong> olarak tanıtlımıştır: <strong>&ldquo;Bu bir kitaptır ki, kendisinde ş&uuml;phe yok. Takva sahipleri i&ccedil;in de yol g&ouml;stericidir. Onlar, gayba inanırlar.&rdquo;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Gayb&icirc; biligi, insanın kendi başına edinebileceği bir bilgi olamayıp sadece ilah&icirc; &ouml;ğrenim ve vahy yoluyla elde edebileceği ink&acirc;r edilmez bir ger&ccedil;ektir. Bineanaleyh &ldquo;gayb&rdquo;; Allah Teala&rsquo;nın kullarını, peygamberleri vasıtasıyla bilgilendirdiği, melekler, Arş, K&uuml;rs&uuml;, cennet, cehennem, ge&ccedil;miş ve gelecekle ilgili gizli olaylar gibi geniş bir hakikatler yelpazesini kapsamına almaktadır ki, Allah Teala peygamberleri vasıtasıyla halkı bu vb. konulardan haberdar kılmaktadır.</p>\n\n<p>\n	Buradaki bahsimiz gelecekle ilgili bir mevzu etrafında olduğundan; gelecekte vuku bulacak bazı olaylar hakkında semavi kitaplarda bildirilmiş olan birka&ccedil; gaybi meseleyi aşağıya aktarıyor, bu &ouml;rneklerden birka&ccedil;ına değiniyoruz:</p>\n\n<p>\n	Son Peygamber Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in geleceğine dair daha &ouml;nceki peygamberlerin bunu haber vermeleri: <strong>&ldquo;Hani, Meryemoğlu İsa da &ldquo;ey İsrailoğlulları, ger&ccedil;ekten ben, sizin i&ccedil;in Allah&rsquo;tan g&ouml;nderilmiş bir el&ccedil;iyim. Benden &ouml;nceki Tevrat&rsquo;ı doğrulayıcı ve benden sonra, ismi &ldquo;Ahmed&rdquo; olan bir peygamberin de m&uuml;jdeleyicisiyim&rdquo; demişti. Fakat o, apa&ccedil;ık belgelerle onlara gelince &ldquo;Bu, a&ccedil;ık&ccedil;a bir b&uuml;y&uuml;d&uuml;r&rdquo; dediler.&rdquo;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İsarailoğullarının yery&uuml;z&uuml;nde iki kere fesad &ccedil;ıkarıp -her ikisinde de- yenilgiye uğrayacakları haberi: <strong>&ldquo;Kitapta, İsrailoğullarına şu h&uuml;km&uuml; verdik: Muhakkak siz, yery&uuml;z&uuml;nde iki defa bozgunculuk &ccedil;ıkaracaksınız ve pek kibirli bir y&uuml;kselişle muhakkah kibirlenip y&uuml;kseleceksiniz. Nitekim o ikiden ilk -vaid- geldiği zaman, olduk&ccedil;a zorlu olan kullarımızı &uuml;zerinze g&ouml;nderdik de -sizi- evlerin aralarına kadar girip araştırdılar, bu yerine gitirilmiş bir vaiddi&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	- Romalıların Farsları yeneceği haberi: <strong>&ldquo;Elif L&acirc;m Mim. Rum-oruduları- yenilgiye uğradı.Yakın bir yerde. Ama onlar, yenilgilerinden sonra yeneceklerdir...&rdquo;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Allah Teala&rsquo;nın insanoğluna bildirdiği gayb&icirc; işlerin herbiri onun hayat ve alınyazısıyla belli bir ilişki i&ccedil;inde olup belli bir ama&ccedil;la ger&ccedil;ekleşmektedir.</p>\n\n<p>\n	1- Gayb&icirc; haberler ger&ccedil;ekleşince insanlar, peygambaerlerin peygamberlik iddialarının doğru olduğunu g&ouml;rmekte, iman ve inan&ccedil;ları, pekişmektedir.</p>\n\n<p>\n	2- Gelecekte vuku bulacak iyi veya k&ouml;t&uuml; olayaların haber verilip bildirilmesi, o olayların vuku sırasındaki zaman diliminde yaşayanların gerekli -doğru- tavrı takınabilmelerini sağlamaktadır. &Ccedil;&uuml;nk&uuml; bu gayb&icirc; haberler verildiğinde, bunların vukuu sırasında takınılması gereken doğru tavırın nasıl olması gerektiği de genllikle bildirilmektedir.</p>\n\n<p>\n	3- B&uuml;t&uuml;n bunlardan daha da &ouml;nemli olanı şudur: Olumlu hadisler hakkında &ouml;ng&ouml;r&uuml; bulunup &ouml;nceden haber vermek aslında o olay i&ccedil;in uygun, fikri ve duygusal ortamı hazırlamak demektir. Olumsuz olayların bildirilmesi de, bunların karşısında fikr&icirc; ve duygusal engeller oluşturmak suretiyle, ilerleyip yayılmalarının &ouml;nlenmesini sağlamaktadır.</p>\n\n<p>\n	Bu &ouml;ng&ouml;r&uuml; -ve Kur&rsquo;an taabiriyle: bu gayb&icirc; haberlerin en &ouml;nemlilerin- den biri de Kur&rsquo;an-ı Kerim ve nebev&icirc; s&uuml;nnet ile bildirilmiş olan &ldquo;insanlığın gelceği ve insan topluluklarının kaderiyle ilgili haber&rdquo;dir ki buradaki bahsimizin ana temasını oluşturan bu haber &ouml;zetle ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Sonunda b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hakimiyeti Allah&rsquo;ın salih kullarının eline ge&ccedil;ecek, şirk ve k&uuml;fr&uuml;n k&ouml;k&uuml; kazılacaktır ki Hz. Peygamber efendimiz <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den ulaşan haberlerde bu hususta etraflıca a&ccedil;ıklamalarda bulunulmuştur, bu hadisenin, adı &ldquo;Muhammed&rdquo;, Lakabı &ldquo;<strong>Mehdi</strong>&rdquo; olan <em>aleyhi&rsquo;s-sel&acirc;m</em> bir İmam vasıtasıyla ger&ccedil;ekleşeceği ve g&ouml;kten inen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın o hazretin yardımcısı olacağı, onun zamanında İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;yaya egemen olacağı, insanlığın harikul&acirc;de ve olağan&uuml;st&uuml; bir ilm&icirc; ve manev&icirc; ilerleme kaydedeceği, b&uuml;t&uuml;n d&uuml;nyanın huzur, g&uuml;ven ve refaha kavuşacağı bildirilmiştir.&rdquo; Bu mevzu fevkalade &ouml;nemli olduğundan Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> &uuml;zerinde bir hayli durmuş, &ouml;nemle vurgulamış ve &ccedil;eşitli boyutları &uuml;zerinde etraflı a&ccedil;ıklamalarda bulunmuştur. Nitemkim bug&uuml;n M&uuml;sl&uuml;-manlar arasında benzeri yorum ve tefsirlerde bulunulan pek az İslam&icirc; konu vardır ki, &ccedil;eşitli İslam mezhepleri arasında g&ouml;r&uuml;ş birliği ve ittifakta bulunulmuş olsun. Hatta bu hususta tam bir vahdet ve ittifaka ulaşabilmek ve yine diğer mevzularda ittifak sağlamaktan &ccedil;ok daha kolaydır. Keza Ehl-i S&uuml;nnete mensup bazı ulema, akidev&icirc; a&ccedil;ıdan s&uuml;nni olduğu halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> nin kimliği konusunda Şia akidesiyle aynı g&ouml;r&uuml;ş&uuml; paylaşır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Bu inancın İslam&icirc; olduğu ve &ouml;tedenberi, &ccedil;ağlar boyunca İslam ulemasının Kur&rsquo;an ve s&uuml;nnete dayanarak bu hususta g&ouml;r&uuml;ş birliği i&ccedil;inde bulunduğu noktasına ışık tutucu bazı delilleri burada aktarmanın faydalı olacağı inancındayız.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Hz. Mehdi (a.s)</h2>\n\n<p>\n	İslam&rsquo;ın en &ouml;nemli kaynağı Kur&rsquo;an-ı Kerim diğer konularda olduğu gibi bu alanda da ayrıntılara girmeden genel ve t&uuml;mel olarak bahsetmekte ve iman sayesinde cihanş&uuml;mul adil bir h&uuml;kumetin ger&ccedil;ekleşeceğini haber vermektedir.</p>\n\n<p>\n	&Ouml;rnek olarak bu konuyu s&ouml;z konusu eden şu ayetleri g&ouml;sterebiliriz:</p>\n\n<p>\n	1- <strong>&ldquo;Andolsun, biz Zikir&rsquo;den sonra Zebur&rsquo;da da: Hi&ccedil; ş&uuml;phesiz arza salih kullarım varis olacaktır diye yazdık. Ger&ccedil;ek şu ki kulluk eden bir topluluk i&ccedil;in bunda (Kur&rsquo;an&rsquo;da) a&ccedil;ık bir mesaj vardır.&rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Herşeyden &ouml;nce ayette ge&ccedil;en bazı kelimelere dikkat etmek gerek:</p>\n\n<p>\n	Arz: Yer k&uuml;resine denilmektedir ve başka bir anlamda kullanıldığına dair &ouml;zel bir belirte&ccedil; olmadık&ccedil;a b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml; kapsamına almaktadır.</p>\n\n<p>\n	İrs ve miras: L&uuml;gat anlamı, muamele ve alış-veriş etmeden elde edilen şeye denir. Ancak Kur&rsquo;an-ı Kerim&rsquo;de bazı yerlerde salih bir kavmin salih olmayanlara galibiyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;, onların imkanat ve g&uuml;&ccedil;lerini ele ge&ccedil;irmesi anlamında kullanılmıştır.</p>\n\n<p>\n	Zebur: Her &ccedil;eşit kitap ve yazı anlamına gelmektedir; ancak Ahd-i kadim&rsquo;de &ldquo;Mezamir-i Davud&rdquo; diye anılan Hz. Davud&rsquo;un kitabı i&ccedil;in kullanılan bir tabirdir. Bu kitap Hz. Davud&rsquo;un Allah&rsquo;a yakarışlarını, &ouml;ğ&uuml;tlerini i&ccedil;ermektedir. Zebur&rsquo;un, Kur&rsquo;an&rsquo;dan &ouml;nceki b&uuml;t&uuml;n ilah&icirc; kitaplar i&ccedil;in kullanılır bir tabir olması ihtimali de vardır.</p>\n\n<p>\n	Zikir: Uyarma ve hatırlatma kaynağı olan her şeye zikri s&ouml;ylenir. Ancak yukarıdaki ayette Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı &ldquo;Tevrat&rdquo; olarak tefsir edilmiştir. Bunun sebebi de ayette onun Zebur&rsquo;dan &ouml;nce olduğunun bildirilmesidir. Başka bir tefsire g&ouml;re &ldquo;Zikir&rdquo; Kur&rsquo;an-ı Kerim&rsquo;e işarettir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;de bu tabir Kur&rsquo;an&rsquo;ın kendisi i&ccedil;in kullanılmıştır. &Ouml;rneğin Tekvir / 27&rsquo;de ş&ouml;yle ge&ccedil;er: <strong>&ldquo;O (Kur&rsquo;an), alemler i&ccedil;in yalnız bir zikrdir.&rdquo;</strong></p>\n\n<p>\n	Dolayısıyla ayette ge&ccedil;en &ldquo;min ba&rsquo;dı&rdquo; kelimesi &ldquo;ayrıca&rdquo; ve &ldquo;ilaveten&rdquo; anlamına gelir.</p>\n\n<p>\n	Salih: Liyakat sahibi anlamındadır ve genel olarak kullanıldığında ise ister ilim a&ccedil;ısından olsun, ister ahlak, iman, takva, bilin&ccedil; ve y&ouml;netim a&ccedil;ısından her alandaki liyakat anlamına gelir.</p>\n\n<p>\n	Buna g&ouml;re ayetin alnamı ş&ouml;yledir:</p>\n\n<p>\n	Biz, Kur&rsquo;an&rsquo;a ilaveten (veya Tevrat&rsquo;tan sonra) Zebur&rsquo;da da yery&uuml;z&uuml;n&uuml; benim salih ve liyakatli kullarım ele ge&ccedil;ireceklerdir; işte bu da kulluk ve ibadet edenlere (Allah&rsquo;a kulluk doğrultusunda ilerleyenlere hedeflerine ulaşmak i&ccedil;in) yeterlidir. Bu konunun Zebur&rsquo;da (b&uuml;t&uuml;n ilahi kitaplar anlamında olursa) zikredilmiş olması bu konunun b&uuml;t&uuml;n ilah&icirc; kitaplarda sabit ve kesin bir ilke olarak var olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Ama eğer burada Zebur&rsquo;dan maksat Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kitabı olursa, burakdaki m&uuml;nasebeti Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hak, adalet ve insanların &ccedil;ıkarları doğrultusunda geniş ve g&uuml;&ccedil;l&uuml; bir h&uuml;kumete sahip olması olabilir. Tabii Hz. Davud <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın h&uuml;kumeti b&ouml;lgesel olup yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n&uuml;n&uuml; kapsamıyordu. Ama Zebur&rsquo;da, insanları &ouml;zg&uuml;rl&uuml;k, adalet ve emniyet ilkelerine dayanan cihanş&uuml;mul bir h&uuml;kumetin beklediği ona m&uuml;jdelenmiştir.</p>\n\n<p>\n	Yani, yeteri kadar liyakat kazanarak &ldquo;salih kullar&rdquo;ın kamil bir &ouml;rneği oldukları zaman, yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n madd&icirc; ve manev&icirc; miras ve bağışlarının sahibi olacaklardır.</p>\n\n<p>\n	Yukarıkadi ayetin tefsirinden nakledilen bazı rivayetlerde bu alanda daha sarih ve a&ccedil;ık tabirler g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	&Ouml;rneğin, Mecma-ul Beyan tefsirinde yukarıdaki ayetin tefsirinde İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	<strong>&ldquo;Onlar Mehdi&rsquo;nin ahir zamanda gelecek olan ashabıdır.&rdquo;</strong></p>\n\n<p>\n	Y&uuml;ry&uuml;z&uuml;n&uuml;n miras&ccedil;ısı, kendini yetiştiren ve bu b&uuml;y&uuml;k risalete layık olan o erkek ve kadınlar olacaktır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki: Ahd-i Kadim (Tevrat)ın bir b&ouml;l&uuml;m&uuml; sayılan &ldquo;Mezamir-i Davud&rdquo;da bu konu farklı tabirlerle g&ouml;ze &ccedil;arpmaktadır. Mesela otuz yedinci mezmurda ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;ler yok olacak ve Allah&rsquo;a tevekk&uuml;l edip sığınanlar ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Kısa bir s&uuml;re sonra artık k&ouml;t&uuml;l&uuml;k kalmayacak ve kendi yerinde duracaktır, hikmet sahipleri ise yery&uuml;z&uuml;n&uuml;n miras&ccedil;ıları olacaklardır.</p>\n\n<p>\n	Yine 37. mezmurda bu konu başka bir tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;...&Ccedil;&uuml;nk&uuml; Allah Teala&rsquo;ya teberr&uuml;k edenler yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacaklardır. Ama O&rsquo;nun lanetine uğrayanlar ise yok olacaklardır ve doğrular yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısı olacak ve ebedi olarak orada kalacaklardır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi Kur&rsquo;an-ı Kerim&rsquo;de ge&ccedil;en &ldquo;salihler&rdquo; kelimesi &ldquo;hikmet sahipleri&rdquo;, &ldquo;doğrular&rdquo;, &ldquo;tevekk&uuml;l edenler&rdquo; ve &ldquo;teberr&uuml;k edenler&rdquo; anlamlarını kapsamına alan genel bir anlama sahiptir.</p>\n\n<p>\n	2- Nur suresi 55. ayette zikrolunduğu gibi <strong>&ldquo;Allah, i&ccedil;inizden iman edenlere ve salih amellerde bulunanlara vaadetmiştir: Hi&ccedil; ş&uuml;phesiz onlardan &ouml;ncekileri nasıl halife ettiyse (g&uuml;&ccedil; ve iktidar sahibi kıldıysa), onları da yery&uuml;z&uuml;nde halife edecek (g&uuml;&ccedil; ve iktidar sahibi kılacak), kendileri i&ccedil;in se&ccedil;ip beğendiği dinlerini kendilerine yerleşik kılıp sağlamlaştıracak ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir. Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar. Kim ki bundan sonra k&uuml;fre saparsa, işte onlar fasık olandır.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Bu ayette m&uuml;min ve liyakatli kullara &uuml;&ccedil; a&ccedil;ık vaad verilmiştir. Her vaad da &uuml;&ccedil; ilkenin olduğunu bilmekteyiz:</p>\n\n<p>\n	1- Vaad eden (burada Allah Teala&rsquo;dır).</p>\n\n<p>\n	2- Vaad olanlar (i&ccedil;inizden iman edenlere ve salih amellerde bulunanlar).</p>\n\n<p>\n	3- Vaad edilen şeyler. Vaad edilen şeyler de &uuml;&ccedil;t&uuml;r:</p>\n\n<p>\n	<strong>1- Yery&uuml;z&uuml;nde Halife Olma:</strong> Allah&rsquo;ın temsilcisi olarak yer y&uuml;z&uuml;nde h&uuml;kumet etme, yani hak ve adil h&uuml;kumet.</p>\n\n<p>\n	<strong>2- Dini Yerleştirip Sağlamlaştırmak:</strong> Allah&rsquo;ın h&uuml;k&uuml;mlerinin b&uuml;t&uuml;n yaşam alanlarına manev&icirc; n&uuml;fuzu ve hakimiyeti.</p>\n\n<p>\n	<strong>3- Korkuyu Emniyete &Ccedil;evirme:</strong> Korku ve emniyetsizliğe sebep olan b&uuml;t&uuml;n etkenlerin ortadan kaldırılması, b&uuml;t&uuml;n yery&uuml;z&uuml;nde tam bir emniyet ve huzurun hakim oluşu.</p>\n\n<p>\n	Dini yerleştirip sağlamlaştırmaktan maksat, temkin kelimesinin kullanıldığı diğer yerlerden anlaşıldığı gibi İslam&icirc; talimlerin k&ouml;kl&uuml; bir şekilde b&uuml;t&uuml;n yaşam alanlarına etki etmesidir.</p>\n\n<p>\n	Bu &uuml;&ccedil; vaadın sonucu, insanları yetiştirme, insanlık ve Allah&rsquo;ın halis kulu olma ve b&uuml;t&uuml;n kalplerde t&uuml;m putların kılırması i&ccedil;in ortamların hazırlanmasıdır. <strong>(Onlar, yalnızca bana ibadet ederler ve bana hi&ccedil; bir şeyi ortak koşmazlar.)</strong></p>\n\n<p>\n	B&ouml;ylece m&uuml;fessrilerin s&ouml;zleri ve bu ayetin n&uuml;zul sebebi hakkında kaydedilen şeylere de bir g&ouml;z atalım:</p>\n\n<p>\n	Bazı m&uuml;fessirler bu ayetin, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı Medine&rsquo;ye hicret ettikten sonra indiğine inanmaktalar.</p>\n\n<p>\n	Yepyeni bir hareket başlamıştı; zul&uuml;m, cehalet ve cahiliyet d&ouml;neminin hurafeleriyle dolu olan eski ve &ccedil;&uuml;r&uuml;k toplumunun temellerini titreten bir hareket başlamıştı ve tabiatıyle d&ouml;rt bir yandan muhalefet sesleri y&uuml;kselmişti.</p>\n\n<p>\n	Bu ilah&icirc; inkılabın sayıları az ama fedak&acirc;r elemanları bu yeni dinin b&uuml;y&uuml;k etkinliğinden yararlanarak ger&ccedil;ek yeniliği getirdilerse de ancak muhaliflerin sayıları ve &ccedil;ıkardıkları g&uuml;r&uuml;lt&uuml;ler o kadar &ccedil;oktu ki onların hak s&ouml;zleri aralarında kayboluyordu.</p>\n\n<p>\n	Kabilelerin muhalefetleri o kadar &ccedil;oktu ki Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ashabı her zaman hazıroldaydı, her akşam silahla uyuyor ve sabahları silahla, dar ve ağır savaş elbisesiyle uyanıyorlardı.</p>\n\n<p>\n	Bu durumun uzun bir s&uuml;re devam etmesi ger&ccedil;ekten &uuml;z&uuml;c&uuml; bir durumdu. &Ccedil;izme, zırıh, kılı&ccedil; ve kalkanla nasıl uyuyabilirlerdi?! Hem de kesik ve yarı uyanık bir şekilde.</p>\n\n<p>\n	Bazen bir gece rahat bir şekilde dinlenebilecekleri ve d&uuml;şman tarafından hi&ccedil; bir tehlikenin kendilerini tehdit etmediği bir zamanın gelmesini; namaz kılarken d&uuml;şmanın gafil avlamasından korkmayacakları ve geceleyin d&uuml;şman baskınından korkmadan serbest&ccedil;e ibadet edecekleri, putları kırarak Kur&rsquo;an&rsquo;ın adilane h&uuml;kumeti sayesinde huzurlu bir hayat yaşayacakları g&uuml;n&uuml; arzuluyorlardı.</p>\n\n<p>\n	Dolayısıyla bazen i&ccedil;inde bulundukları durumdan dolayı endişelerini dile getirerek birbirlerinden, &ldquo;Acaba b&ouml;yle bir g&uuml;n gelecek mi?&rdquo; diye soruyorlardı.</p>\n\n<p>\n	Bu sırada yukarıdaki ayet inerek onları m&uuml;jdeledi: Evet, b&ouml;yle bir g&uuml;n gelecek; bu Allah&rsquo;ın b&uuml;y&uuml;k vaadidir, değişmez ve kesin vaadi.</p>\n\n<p>\n	İslam tarihinde Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Arap yarımadasına tamamen zaferiyle o g&uuml;n&uuml;n nasıl gelip &ccedil;attığını g&ouml;rd&uuml;k.</p>\n\n<p>\n	&nbsp;Bu ayetin n&uuml;zul sebebi tabii bir g&ouml;r&uuml;n&uuml;m arzetmektedir. Ancak Kur&rsquo;an-ı Kerim&rsquo;in muhtelif ayetleri ve onların n&uuml;zul sebepleriyle tanışan kimseler ayetlerin geniş anlamlarının hi&ccedil; bir zaman onların iniş nedenleriyle sınırlandırılamayacağını, aksine, n&uuml;zul sebebinin ayetin &ouml;rneklerinden biri olduğunu bilirler.</p>\n\n<p>\n	Bir ayeti onun n&uuml;zul sebebine has kılmak tıpkı zaruret gereği d&uuml;şmanla savaşmak i&ccedil;in elde ettiğimiz bir silahı her ne kadar kullanışlı, pahalı ve eşsiz de olsa o savaş bittikten sonra bir kenara bırakmak gibidir.</p>\n\n<p>\n	Elbette Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in yaşadığı asrın sonlarında bu ayetin geniş anlamından bir b&ouml;l&uuml;m&uuml; ger&ccedil;ekleşmiştir. Fakat onun anlamının tamamının ger&ccedil;ekleşmesi ve yery&uuml;z&uuml;n&uuml;n d&ouml;rt bir yanında hilafet olayı daha ger&ccedil;ekleşmemiştir ve d&uuml;nya bu olayı beklemektedir.</p>\n\n<p>\n	Yukarıdaki ayet b&uuml;t&uuml;n asırlarda, b&uuml;t&uuml;n liyakatli m&uuml;minleri sonunda cihanş&uuml;mul h&uuml;kumetin liyakatli kulların eline ge&ccedil;eceğini, birbirlerine bir top gibi pas veren bir grup bencil ve s&ouml;m&uuml;rgecinin elinde oyuncak olmayacağını m&uuml;jdelemektedir.</p>\n\n<p>\n	Dolayısıyla, rivayetlerde bu ayetin vaadı verilen <strong>Hz. Mehdi</strong>&rsquo;nin <em>aleyhi&rsquo;s-sel&acirc;m</em> kıyamına tefsir olduğunu g&ouml;rmekteyiz. Mesela değerli m&uuml;fessir Taber&icirc; Mecma-ul Beytan tefsirinde İmam Seccad <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	&ldquo;Andolsun onlar bizim şiilerimiz (izleyicilerimiz)dirler. Allah Teala bunu bizden olan bir kişinin vasıtasıyla ger&ccedil;ekleştirecektir ve o bu &uuml;mmetin <strong>Mehdi</strong>&rsquo;sidir.</p>\n\n<p>\n	Daha sonra bu konuyu İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan nakletmektedir.</p>\n\n<p>\n	Sonra da ş&ouml;yle eklemektedir: Ayet mutlak olup b&uuml;t&uuml;n yery&uuml;z&uuml;n&uuml;n hilafetini kapsamına almaktadır. Bu ilah&icirc; vaad daha ger&ccedil;ekleşmediği i&ccedil;in onun ger&ccedil;ekleşmesini beklemek gerekir.</p>\n\n<p>\n	&ldquo;El-Burhan&rdquo; tefsirinde bu ayetin altında, bu ayetin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in kıyamına işaret ettiğine dair İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em> ve İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;tan &ccedil;eşitli rivayetler nakletmektedir.</p>\n\n<p>\n	Şunu da hatırlatmak gerekir ki: Ayette ge&ccedil;en minkum (sizden) kelimesinden anlaşılıyor ki, ortamın hazırlandığında cihanşumul bir inkılaba girişmek ve onların her y&ouml;nl&uuml; &ouml;nderliğinde tufana tutulan bu geminin kurtuluş sahiline oturması i&ccedil;in liyakatli, m&uuml;min ve salih bir azınlığın varlığı yeterlidir.</p>\n\n<p>\n	3- <strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu ayetin ne demek istediğini anlamak i&ccedil;in kendisinden &ouml;nceki ayete d&ouml;nmemiz gerekiyor. Tevbe 32&rsquo;de buyuruyor ki:</p>\n\n<p>\n	<strong>&ldquo;Ağızlarıyla Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek istiyorlar. Oysa k&acirc;firler istemese de Allah, kendi nurunu tamamlamaktan başkasını istemiyor.&rdquo;</strong></p>\n\n<p>\n	Bu ayetten iyi bir şekilde analşılıyor ki, Allah Teala İslam nurunu m&uuml;kemmelleştirmeyi irade etmiştir ve onun tam anlamıyla m&uuml;kemmelleşmesi de yery&uuml;z&uuml;n&uuml;n tamamını kapsamasına bağlıdır.</p>\n\n<p>\n	Daha sonra daha a&ccedil;ık bir şekilde bu ger&ccedil;eği s&ouml;zkonusu ayette ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<strong>&ldquo;M&uuml;şrikler istemese de o dini (İslam&rsquo;ı) b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in peygamberlerini hidayetle ve hak dinle g&ouml;nderen O&rsquo;dur.&rdquo;</strong></p>\n\n<p>\n	Bu vaad &ccedil;ok az bir farkla Fetih suresinin 28. ayetinde de tekrar edilmiştir.</p>\n\n<p>\n	<strong>&ldquo;Ki O, kendi peygamberlerini hidayetle ve hak olan din ile, diğer b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılmak i&ccedil;in g&ouml;nderdi. (Bu b&uuml;y&uuml;k vaada) Şahid olarak Allah yeter.&rdquo;</strong></p>\n\n<p>\n	Nihayet &uuml;&ccedil;&uuml;nc&uuml; kez bu b&uuml;y&uuml;k vaad Saff suresinin 9. ayetinde aynen Tevbe suresindeki tabirle ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur. &Ouml;yle ki onu (hak din olan İslam&rsquo;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır; m&uuml;şrikler hoş g&ouml;rmese bile.&rdquo;</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in &uuml;&ccedil; s&uuml;resinde ge&ccedil;en bu ayetten bu ilah&icirc; vaadın &ouml;nemi ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Fakat burada &ouml;nemli olan ayetteki &ldquo;li yuzhirehu&rdquo; c&uuml;mlesinin anlamının a&ccedil;ıklığa kavuşmasıdır:</p>\n\n<p>\n	1- Acaba bu c&uuml;mledeki &ldquo;hu&rdquo; zamiri Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;e mı aittir yoksa &ldquo;hak din&rdquo;e mi? Birinci durumda ayetin anlamı Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in, ikinci durumda ise İslam dininin b&uuml;t&uuml;n dinlere galip geleceğidir.</p>\n\n<p>\n	Ama &ldquo;hak din&rdquo; bu kelimeye daha yakın olduğu i&ccedil;in edebiyat kurallarına g&ouml;re zamirin ona ait olması daha doğrudur (ger&ccedil;i sonu&ccedil;ta bu ikisi arasında &ouml;nemli bir fark da yoktur).</p>\n\n<p>\n	Ayrıca bir dinin diğer dinlere galibiyeti tabiri, bir kimsenin dinlere galibiyetinden daha uygundur.</p>\n\n<p>\n	2- Burada &ldquo;zuhur&rdquo; kelimesinden maksat nedir?</p>\n\n<p>\n	Ş&uuml;phesiz burada &ldquo;zuhur&rdquo; ortaya &ccedil;ıkma ve a&ccedil;ıklığa kavuşma anlamında değildir; aksine, galibiyet ve &uuml;st&uuml;n gelme anlamındadır. &Ccedil;&uuml;nk&uuml; bu kelimenin en meşhur anlamlarından birisi, arap l&uuml;gatının meşhur kaynaklarından biri olan Kamus kitabında ş&ouml;yle ge&ccedil;er: &ldquo;zehere bihi ve aleyhi&rdquo;, &ldquo;ona galip geldi&rdquo; anlamındadır ve M&uuml;fredat-ı Rağib&rsquo;da ise ş&ouml;yle ge&ccedil;er: &ldquo;zehere aleyhi&rdquo;, &ldquo;ona galip oldu&rdquo; anlamına gelmektedir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in Mu&rsquo;min, Kehf ve T&ouml;vbe surelerinde ge&ccedil;en bir &ccedil;ok ayetinde bu kelime &ldquo;galibiyet ve &uuml;st&uuml;nl&uuml;k&rdquo; alnlamında kullanılmıştır. &Ouml;rneğin:</p>\n\n<p>\n	<strong>&ldquo;Nasıl olabilir ki!.. Eğer size karşı galip gelirlerse, size karşı ne akrabalık bağlarını, ne de s&ouml;zleşme h&uuml;k&uuml;mlerini g&ouml;zetip/tanır-lar.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;Ey kavmim, bug&uuml;n m&uuml;lk sizindir, yery&uuml;z&uuml;nde de h&uuml;k&uuml;m sahibi kimselersiniz.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;&Ccedil;&uuml;nk&uuml; onlar &uuml;zerinize &ccedil;ıkıp gelirlerse, sizi taşa tutarlar.&rdquo;</strong></p>\n\n<p>\n	Ancak bahis konusu şudur: Bu dinin diğer dinlere galibiyetinden maksat nedir?</p>\n\n<p>\n	M&uuml;fessirler bu konuda &uuml;&ccedil; tefsir beyan etmişlerdir.</p>\n\n<p>\n	1- Mantıklı zafer: İslamı genelde hurafelerde dolu olan diğer dinlerle karşılaştırdığımızda onun istidlalli mantığının diğer mantıklara galibiyeti ortaya &ccedil;ıkmaktadır. Bu tefsirin taraftarları halis İslam tevhidini şirkle karışmış olan diğer tevhidlerle veya halis şirkle karşılaştırdığımızda İslam mektebinin diğer mekteplere &uuml;st&uuml;nl&uuml;ğ&uuml; ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	2- Maksat, d&uuml;nya &ccedil;apında ve genel bir galebe değil, b&ouml;lgesel olarak pratikte diğer dinlere galebe ve &uuml;st&uuml;nl&uuml;kt&uuml;r.</p>\n\n<p>\n	Bu da ger&ccedil;ekleşmiştir; &ccedil;&uuml;nk&uuml; Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in d&ouml;neminde İslam Arap yarımadasına ve ondan sonra da d&uuml;nyanın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;ne galip geldi ve &Ccedil;in duvarından -hatta &Ccedil;in duvarının &ouml;tesinden- Atlas okyanusunun sahiline kadar uzaman bu b&ouml;lgedeki diğer dinlerin mensupları genelde İslam dininin karşısında boyun eğmekteydiler. Hatta İslam h&uuml;kumetinin sultası bu noktalardan kalktıktan sonra bile yine İslam bu b&ouml;lgelerde dimdik ayakta duran bir din olarak bilindi.</p>\n\n<p>\n	3- Maksat k&uuml;lt&uuml;rel, iktisad&icirc; ve siyas&icirc; alanları kapsamına alan d&uuml;nya &ccedil;apında ve b&uuml;t&uuml;n yery&uuml;z&uuml;nde pratikte ger&ccedil;ekleşen bir &uuml;st&uuml;nl&uuml;k ve galebedir. Bu tefsiri şii m&uuml;fessirleri dışında Ehl-i S&uuml;nnet alimlerinden bir grubu da benimsemiştir.</p>\n\n<p>\n	Kesinlikle bu vaad şimdiye kadar pratiğe ge&ccedil;irilmemiş olup sadece vaadı verilen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın cihanş&uuml;mul h&uuml;kumetine tetabuk etmektedir. Onun h&uuml;kumetinde hak ve adalet her yeri alacak ve bu din d&uuml;nya &ccedil;apında b&uuml;t&uuml;n dinlere galip gelecektir.</p>\n\n<p>\n	Ancak elimizdeki deliller &uuml;&ccedil;&uuml;nc&uuml; tefsirin diğer tefsirlerden daha uygun oluşunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	1- &ldquo;Zuhur&rdquo; kelimesinden anlaşılan galebe ve &uuml;st&uuml;nl&uuml;k zihni ve fikirsel galebe değil hissi, ayni ve pratikteki galebe anlamındadır. Dolayısıyla yukarıda Kur&rsquo;an&rsquo;dan saydığımız bu yerlerin hi&ccedil; birinde &ldquo;zuhur&rdquo; kelimsei zihni ve fikr&icirc; galebe anlamına gelmemiştir. &Ouml;nceki ayetlere d&ouml;nerek dikkat edecek olursak b&uuml;t&uuml;n bu ayetlerde bu kelimenin ayni ve pratikteki hiss&icirc; galebe ve &uuml;st&uuml;nl&uuml;k anlamında kullanıldığını g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	2- &ldquo;Kulluh&rdquo; kelimesinin vurgulama olarak zikredilmesi bu &uuml;st&uuml;nl&uuml;ğ&uuml;n b&ouml;lgesel ve sınırlı olmadığını, aksine d&uuml;nyadaki b&uuml;t&uuml;n dinleri kapsamına aldığını g&ouml;stermektedir ve bu da İslam dininin b&uuml;t&uuml;n dinlere galip ve &uuml;st&uuml;n gelmesi dışında imkansızdır.</p>\n\n<p>\n	3- Yukarıdaki ayetin tefsiri hakkında elimize nakledilen rivayetler &uuml;&ccedil;&uuml;nc&uuml; tefsiri g&uuml;&ccedil;lendirmektedir. &Ouml;rneğin şu rivayetler gibi:</p>\n\n<p>\n	a) Ayyaşi kendi senediyle İmran b. Meysem&rsquo;den, o da Ubade&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	Emir-ul M&uuml;minin Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em> <strong>&ldquo;Peygamberlerini hidayet ve hak din &uuml;zere g&ouml;nderen O&rsquo;dur...&rdquo;</strong> ayetini okuduğunda &ldquo;Acaba bu galebe ve &uuml;st&uuml;nl&uuml;k ger&ccedil;ekleşti mi?&rdquo; diye sordu.</p>\n\n<p>\n	Oradakiler &ldquo;Evet&rdquo; dediler.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali ş&ouml;yle buyurdu: &ldquo;Hayır, canım elinde olan Allah&rsquo;a andolsun ki bu galebe ve &uuml;st&uuml;nl&uuml;k ancak yery&uuml;z&uuml;nde sabah ve akşam &ldquo;La ilahe illellah&rdquo; sesi y&uuml;kselmeyen bayındırlaşmış hi&ccedil; bir yer kalmazsa ger&ccedil;ekleşir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	2- İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen başka bir hadiste ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Bu galebe ve &uuml;st&uuml;nl&uuml;k &Acirc;l-i Muhammed <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;den olan <strong>Mehdi</strong> kıyam edince ger&ccedil;ekleşecektir. &Ouml;yle ki, yery&uuml;z&uuml;nde Hz. Muhammed&rsquo;i (-s.a.a- onun peygamberliğini) ikrar etmeyen bir kimse kalmaz.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	3- Mikdad b. Esved ş&ouml;yle der:</p>\n\n<p>\n	Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in &ldquo;Yery&uuml;z&uuml;nde İslam dininin girmediği toprak ve &ccedil;amurdan yapılmış bir ev ve (&ccedil;&ouml;lde) bir &ccedil;adır kalmaz.&rdquo; buyurduğunu duydum.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yukarıdaki ayetin tefsirinde bu anlamdaki diğer riayetlerde akledilmiştir.</p>\n\n<p>\n	Bu, sulh, cihanş&uuml;mul adalet, b&uuml;t&uuml;n d&uuml;nya &ccedil;apında tevhid ve İslam&rsquo;a imanı vurgulayan Kur&rsquo;an-ı Kerim&rsquo;in ayetlerinden bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Yaradılışın Gayesi ve İslam&rsquo;ın Cihaşum&uuml;ll&uuml;ğ&uuml;</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a bildirlirdiği &uuml;zere insanlar sadece Allah&rsquo;a ibadet gayesiyle yaratılmışlardır. Zariat Suresi&rsquo;nin 56. ayetinde bu hususta ş&ouml;yle burulur: (siz &ccedil;evirin) Bu nedenledir ki b&uuml;t&uuml;n peygamberlerin m&uuml;şterek daveti &ldquo;Allah Teala&rsquo;ya ibadette bulunma ve tağuttan sakınma&rdquo; esasına dayalıdır: (siz &ccedil;evirin) (Nahl: 36)</p>\n\n<p>\n	Diğer tavaftan Allah Teala, Kur&rsquo;an-ı Kerim&rsquo;de Hz. Peygamber Ekrem efendimize <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurmaktadır ki bu ayetler, İslam&rsquo;ın cihanşum&uuml;l bir din olduğunu ve b&uuml;t&uuml;n d&uuml;nyaya hakim kılmak ve b&uuml;t&uuml;n bir insalığı k&uuml;f&uuml;r ve şirkten kurtararak kendisine ibadete y&ouml;neltmek istemekte ve kullarının İslam&rsquo;ın hayat verici d&uuml;sturlarına uymak ve onları uygulamak suretiyle tertemiz bir yaşama ulaşıp Allah&rsquo;ın rahmetine hak kazanmalarını dilemektedir. Allah Teal&acirc;&rsquo;nın insanlarla cinleri kendisine ibadette bulunmaları i&ccedil;in yaratmış olması ve İslam&rsquo;ı cihanşum&uuml;l bir din kapasitesiyle g&ouml;ndermiş bulunmasının vazge&ccedil;ilmez gerekleri; İslam&rsquo;ın salt &icirc;lahi ibadet ve cihanşumul programlarla te&ccedil;hizatlandırılmış olması ve g&uuml;n&uuml;n birinde yaradılış gayesinin -Allaha ibadet- egemenlik kurmasıdır ki, bu da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili haber ve hadislerde sarih bir şekilde belirtilmiş durumdadır. Daha &ouml;nce m&uuml;şterek mazmunun &ouml;zetle verdiğimiz bu sahih hadis ve haberlere bin&acirc;en bu iş, asrın İmamı olan, vaadedilen ve beklenen <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle ger&ccedil;ekleştirilecek ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> da o hazretin yardımcısı olacaktır. Aksi takdirde yaradılış gayesi -Allah&rsquo;a ibdet ger&ccedil;ekleşmemiş olacak, sadece belli bir kesim ve belli bir mekanda tahakkuk bulduğu s&ouml;ylenebilecektir ki bu da İslam&rsquo;ın cihanşum&uuml;ll&uuml;k inancının bir teoriden ibaret buluduğu, g&uuml;nl&uuml;k hayata &icirc;ntikalen icrasının m&uuml;mk&uuml;n olmadığı, bu husustaki ayetlerin Kur&rsquo;an&rsquo;da -haş&acirc;- sırf birka&ccedil; satır daha işgal edebilmek i&ccedil;in indiğini ! s&ouml;ylemek demektir!</p>\n\n<p>\n	Binaenaleyh şu sonu&ccedil; ortaya &ccedil;ıkmaktadır: <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın eliyle İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olacağı ve yerk&ucirc;re &uuml;zerinde, yaratılış gayesinin- sadece Allah&rsquo;a ibadet- tahakkuk bulacağı vaadine dair hadisler, Kur&rsquo;an-ı kerim&rsquo;deki ayetlere ve yaratılış felsefesine mutabık bir ger&ccedil;eği vurgulamakta olup, bu hadislerin inkarı; İslam&rsquo;ı cihanş&uuml;m&ucirc;l bir din olarak takdim eden ayetlerin -haşa- reddi demek olup, yaradılış gayesini b&uuml;t&uuml;n d&uuml;nyada ger&ccedil;ekleştirme hususunda Allah Teal&acirc;&rsquo;nın -haşa- başarılı olamadığı manasına gelir!!</p>\n\n<p>\n	Binaenaleh bazılarının &ldquo;bu Mehdilik konusunun Kur&rsquo;an&rsquo;da ge&ccedil;mediği&rdquo; şeklindeki iddiaları kesinlikle ger&ccedil;ekle bağdaşmamaktadır. Esasen Kur&rsquo;an-ı kerim&rsquo;in hakikatleri beyan y&ouml;ntemi şudur: Kur&rsquo;an, İslam&rsquo;ın h&uuml;k&uuml;m ve emirlerinin genel prensiplerini s&ouml;yler ve bildirir, bunlarla ilgili tafsilatlı bilgi ve a&ccedil;ıklamayı ise Allah Teala, sevgili Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;le onun mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;a yaptırır; bu taferruatlar onların s&uuml;nnetlerindedir. Mesela İslam&rsquo;ın zaruriyet-lerinden olan namaz i&ccedil;in Kur&rsquo;an&rsquo;da &ldquo;namaz kılın&rdquo; vb. tabirler ge&ccedil;er; bu durumda hadis ve s&uuml;nnete istinad etmeden ve sadece Kur&rsquo;an&rsquo;daki bu h&uuml;kme bakarak namazın b&uuml;t&uuml;n mahiyetini ve nasıl olması gerektiğini kim s&ouml;yleyebilir?! Sırf bu ayetlerle namazın c&uuml;zlerinin ne olduğu, farzlarının ne olduğu, ka&ccedil; rekat olduğu ve esasen &ldquo;rekat&rdquo;ın ne demek olduğu...vb. gibi daha y&uuml;zlerce sorunun net cevabını hadis ve s&uuml;nnete m&uuml;racat etmeksizin bulabilmek m&uuml;mk&uuml;n değildir. Binaenaleyh sırf Kur&rsquo;an&rsquo;da bu tafsilatlar ge&ccedil;miyor diye kalkıp da &ldquo;Bug&uuml;n M&uuml;sl&uuml;manların kıldığı namaz Kur&rsquo;an&rsquo;da net olarak anlatılmıyor, o halde bu namaz hakkında Kur&rsquo;an&rsquo;da ayet yoktur!&rdquo; diyebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Elbette ki hayır! &Ccedil;&uuml;nk&uuml; esasen Kur&rsquo;an-ı Kerim bu t&uuml;r tafsilat ve a&ccedil;ıklmaları Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in uhdesine bırakmış ve bunlar onun lisanıyla beyan edilmiştir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> meselesi de bunlardan biridir. Binaenaleyh kaza kader, kıyamet, cennet, cehennem...vb. gibi akidev&icirc; konularla namaz, oru&ccedil;, hums, zekat,...vb. gibi ahk&acirc;m mevzuları gibi <strong>Mehdi</strong>lik olayı da Kur&rsquo;an-ı Kerim&rsquo;de bildirilmiş, iblağ edilmiştir ve bu iblağlarla ilgili detaylı a&ccedil;ıklamaları Allah Teala hazretleri Resul&uuml;&rsquo;ne yaptırmış, o da bunları Ehl-i Beyt&rsquo;ine aktarıp &ouml;ğretmiştir,dolayısıyle de bu tafsilatlar Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ının s&uuml;nnetinde aranmalıdır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h2>\n\n<h3>\n	Ehl-i S&uuml;nnet Kaynaklarında Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler</h3>\n\n<p>\n	Hz. Peygamber-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> İslam &uuml;mmetinin <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını taşıması ve bu inancın pekişmesi i&ccedil;in yoğun bir &ccedil;aba g&ouml;stermiş, &ccedil;eşitli defalar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunu m&uuml;jdelemiş, sahbeler bu m&uuml;jdeyi Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ten defalarca duymuş, nice sahabe bu hususta bir&ccedil;ok hadis rivayet etmiştir ki, bu hadis ve rivayetlerin b&uuml;y&uuml;k bir kısmı s&uuml;nni mahfil ve kaynaklarda ge&ccedil;mektedir.</p>\n\n<p>\n	Şimdi, s&ouml;zkonusu Şia ve S&uuml;nni kaynaklarında kayıtlı <strong>Hz. Mehdi</strong> aleyhisselamla ilgili hadisleri Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in bizzat kendisinden rivayet eden sahabeden bazılarını aktıralım:</p>\n\n<p>\n	1- Ali bin Ebu Talib <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em></p>\n\n<p>\n	3- H&uuml;seyin bin Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- Cabir bin Abdullah-i Ensar&icirc;</p>\n\n<p>\n	5- Ebu Eyyub-i Ensar&icirc;</p>\n\n<p>\n	6- Ebu Hureyre</p>\n\n<p>\n	7- Ammar bin Yasir</p>\n\n<p>\n	8- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	9- Talha bin Ubeydullah</p>\n\n<p>\n	10- Abdurrahman bin Avf</p>\n\n<p>\n	11- &Uuml;mm&uuml; Habibe</p>\n\n<p>\n	12- Abdullah bin Abbas</p>\n\n<p>\n	13- Ebu Said-i Hudr&icirc;</p>\n\n<p>\n	14- Abdullah bin Mesud</p>\n\n<p>\n	15- Enes bin Malik</p>\n\n<p>\n	16- Abdullah bin Amr</p>\n\n<p>\n	17- Sevban</p>\n\n<p>\n	18- Huzeyfe bin Yeman</p>\n\n<p>\n	19- Avf bin Malik</p>\n\n<p>\n	20- Abdullah bin Amr</p>\n\n<p>\n	21- Ali Hilali</p>\n\n<p>\n	22- Gurre&rsquo;t bin Ey&acirc;s</p>\n\n<p>\n	23- Abdullah bin H&acirc;ris</p>\n\n<p>\n	24- İmran bin Hasin</p>\n\n<p>\n	25- Ebu Tufeyl</p>\n\n<p>\n	26- Cabir-es Sedefi</p>\n\n<h2>\n	Şia Kitaplarında Hz. Mehdi <strong>(a.s)</strong>&rsquo;la İlgili Hadislerin Ravileri</h2>\n\n<p>\n	Şia, sekaleyn ve Sefine hadisleri gibi naslara dayanarak Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra siyasi merciilik gibi ilmi merciliğin de Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ına tevdi edilmiş olduğuna inanır. Binaenaleyh &ccedil;eşitli İslam&icirc; konularda olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda da Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in sahabelerinden başka, o hazretin mutahhar Ehl-i Beyt&rsquo;inden, yani Hz. Ali, Hz. Fatıma-i Zehra <em>sel&acirc;m&rsquo;ullahi aleyha</em>, İmam Hasan ve İmam H&uuml;seyin hazretleriyle, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın diğer İmamlarından sahih hadisler nakleder. Bu nedenle, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında hadisler nakleden sahabenin yanısıra, aynı hususta Ehl-i Beyt İmamlarından <em>aleyhum&rsquo;us-sel&acirc;m</em> hadis aktaran Ehl-i Beyt ashabından bir ka&ccedil; ismi de aktarmayı faydalı bulduk:</p>\n\n<h3>\n	Şia Kitaplarında Kayıtlı, Hz. Resulullah (s.a.a)&rsquo;ten Hz. Mehdi (a.s) Hakkında Hadis Rivayet Eden Bazı Sahabenin Adları:</h3>\n\n<p>\n	1- Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	2- Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	3- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	4- İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em></p>\n\n<p>\n	5- Selman-ı Fars&icirc;</p>\n\n<p>\n	6- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	7- Abbas bin Abdulmuttalib</p>\n\n<p>\n	8- Abdullah bin Abbas</p>\n\n<p>\n	9- Cabir bin Abdullah-il Ens&acirc;ri</p>\n\n<p>\n	10- Ebu Said-i Hudri</p>\n\n<p>\n	11- Ebu Selm&acirc;</p>\n\n<p>\n	12- Abdullah bin &Ouml;mer</p>\n\n<p>\n	13- Enes bin Malik</p>\n\n<p>\n	14- Zeyd bin Sabit</p>\n\n<p>\n	15- Zeyd bin Erkam</p>\n\n<p>\n	16- &Uuml;mm&uuml; Seleme</p>\n\n<p>\n	17- Abdullah bin Mesud</p>\n\n<p>\n	18- Abdullah bin Amr</p>\n\n<p>\n	19- Huzeyfe bin Yeman</p>\n\n<h3>\n	Hz. Mehdi İle İlgili Hadisleri (a.s) M&uuml;minlerin Emiri Hz. Ali (a.s) Yoluyla Aktaran O Hazretin Bazı Ashabı<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">*</a></h3>\n\n<p>\n	1- Esbeğ bin Nebate</p>\n\n<p>\n	2- Alkame bin Kays</p>\n\n<p>\n	3- M&acirc;lik bin Zamra</p>\n\n<p>\n	4- Haris bin Abdullah el-Hars&icirc; el-Hamr&acirc;ni</p>\n\n<p>\n	5- Hers bin Şurb</p>\n\n<p>\n	6- İbn-i Ebi Cuheyfe es-Sev&acirc;i</p>\n\n<p>\n	7- Kumeyl bin Ziyad</p>\n\n<p>\n	8- Muhammed bin Hanefiyye</p>\n\n<p>\n	9- Hek&icirc;m bin Sa&rsquo;d</p>\n\n<p>\n	10- H&acirc;ris el-A&rsquo;ver el-Hemd&acirc;n&icirc;</p>\n\n<p>\n	11- Cabir bin Abdullah&rsquo;il Ensari</p>\n\n<p>\n	12- Ebuzer-i Gıf&acirc;ri</p>\n\n<p>\n	13- Nezal bin Subre</p>\n\n<p>\n	14- Selim bin Kays el-Hilali</p>\n\n<p>\n	15- İbn-ut Tufeyl Amir bin Vasile</p>\n\n<p>\n	16- Medlec bin Harun bin Said</p>\n\n<p>\n	17- Hibet&rsquo;el Aren&icirc;</p>\n\n<p>\n	Yukarıdaki isimlerden başka İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhum&rsquo;us-sel&acirc;m</em> ashabında da bir&ccedil;okları <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında bu İmamlardan pek &ccedil;ok hadis naklinde bulunmuşlardır ki konuyu &ouml;zetle ele aldığımızdan onları da burada aktarmayı zaruri bulmuyor, vu hususta detaylı bilgi ve daha fazla isim isteyenlerin ilgili kaynaklara bakmalarını tasviye etmekle yetiniyoruz.</p>\n\n<h3>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin Sayısı</h3>\n\n<p>\n	Yukarıda ismini aktardığımız sahabeden bazısı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bir&ccedil;ok hadis rivayet etmiştir. Bu c&uuml;mleden olmak &uuml;zere Abir&icirc;, &ldquo;İbraz&rsquo;ul Vehm&rsquo;il Meknun&rdquo; adlı eserinde, mevcut b&uuml;t&uuml;n kayanaklara ulaşma imkanı olmadığı halde, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili Ehl-i s&uuml;nnet kaynaklı y&uuml;z hadis tespit etmiştir. Şia yoluyla Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan naklonunan hadislerle birlikte bu rakamın y&uuml;zlerce hadisi aşacağı apa&ccedil;ık ortadadır. Nitekim Şi&acirc;nın <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. F&acirc;tıma <em>aleyha&rsquo;s-sel&acirc;m</em> Hz. İman Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İman H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer masum Ehl-i Beyt İmamları&rsquo;ndan naklettiği hadisler de bu rakama eklencek olursa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin sayısı bini aşar (Bkz: Ahadis&rsquo;ul İmam&rsquo;il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>)</p>\n\n<h2>\n	Hz. Mehdi <strong>(a.s)</strong> Hakkındaki Hadisleri İ&ccedil;eren Kitaplar</h2>\n\n<p>\n	Şia ve S&uuml;nni hadis kitapları i&ccedil;inde belli bir b&ouml;l&uuml;m ve babı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislere ayırmayan veya en azından, o hazretle ilgili birka&ccedil; hadis nakletmeyen bir kaynak eser hemen hemen yok gibidir. Sadece bu bile, s&ouml;zkonusu yazarların bu mevzuya verdiği &ouml;nem, o hazrete beslediği inan&ccedil; ve mezbur hadislerin sıhhatine duyduğu itminanı ortaya koyucu niteliktedir. Bu nedenle de mevzumuza başlık yaptığımız &ldquo;... i&ccedil;eren kitaplar&rdquo; ibaresi yerine &ldquo;B&uuml;y&uuml;k hadis kitaplarının tamamı&rdquo; ibaresinin kullanılması daha yerinde olacaktır aslında. S&ouml;zkonusu bu kaynak eserlerden bazısını aktaralım:</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Şia Kayanaklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Usul-u K&acirc;fi</p>\n\n<p>\n	2- Keşf-ul Gumme Fi marifet&rsquo;il Eimme</p>\n\n<p>\n	3- İsbat&rsquo;ul Hudat</p>\n\n<p>\n	4- el-Av&acirc;lim</p>\n\n<p>\n	5- Bih&acirc;r&rsquo;ul Env&acirc;r</p>\n\n<p>\n	6- Emali-i S&acirc;duk</p>\n\n<p>\n	7- Tefsir&rsquo;ul Ay&acirc;ş&icirc;</p>\n\n<p>\n	8- Tefsir&rsquo;ul Burh&acirc;n</p>\n\n<p>\n	9- Tefsir&rsquo;u Kumm&icirc;</p>\n\n<p>\n	10- Tefsir-i Kenz&rsquo;ud Dek&acirc;ik</p>\n\n<p>\n	11- Hilyet-ul Ebr&acirc;r</p>\n\n<p>\n	12- Del&acirc;il&rsquo;ul İm&acirc;me</p>\n\n<p>\n	13- Muhtasar-ı Bes&acirc;ir&rsquo;ud Derec&acirc;t</p>\n\n<p>\n	14- Tefsir-u Fırat&rsquo;il K&ucirc;f&icirc;</p>\n\n<p>\n	15- Tefsir-i S&acirc;f&icirc;</p>\n\n<p>\n	16- Meaniy&rsquo;ul Ahbar</p>\n\n<p>\n	17- Tefsir-i Mecma&rsquo;ul Beyan</p>\n\n<p>\n	18- Tefsir-i Nur&rsquo;es Sekaleyn</p>\n\n<p>\n	19- el-Umde</p>\n\n<p>\n	20- Vesail&rsquo;uş Şia</p>\n\n<p>\n	21- Muktezab&rsquo;ul Eser</p>\n\n<p>\n	22- Kitab-ı Suleym bin Kays</p>\n\n<p>\n	23- Em&acirc;li-i T&ucirc;s&icirc;</p>\n\n<p>\n	24- Ğayet&rsquo;ul Mer&acirc;m</p>\n\n<p>\n	15- Men&acirc;kib-u Emir&rsquo;il M&uuml;&rsquo;minin</p>\n\n<p>\n	26- Kurb&rsquo;ul İsn&acirc;d</p>\n\n<p>\n	27- Em&acirc;li-i M&uuml;fid</p>\n\n<p>\n	28- Uyun-u Ahbar&rsquo;ir Rıza</p>\n\n<p>\n	29- el-İyk&acirc;z-u Min&rsquo;el Hecea</p>\n\n<p>\n	30- Sev&acirc;b&rsquo;ul A&rsquo;mal</p>\n\n<p>\n	33- et-Tafzil Li&rsquo;l Ker&acirc;cek&icirc;.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadisleri İ&ccedil;eren Ehl-i S&uuml;nnet Kayanklarından Birka&ccedil;ı</h2>\n\n<p>\n	1- S&uuml;nen-i Ebu Davud;</p>\n\n<p>\n	2- Cami-i Tirmizi;</p>\n\n<p>\n	3- S&ucirc;nen-i İbn-i M&acirc;ce;</p>\n\n<p>\n	4- M&uuml;sned-i Ahmed;</p>\n\n<p>\n	5- Sahih-i İbn-i Hebban;</p>\n\n<p>\n	6- M&uuml;stedrek-i H&acirc;kim;</p>\n\n<p>\n	7- M&uuml;snef-i Ebubekir bin Ebi Şeybe;</p>\n\n<p>\n	8- el-Fiten: Naim bin Humm&acirc;d;</p>\n\n<p>\n	9- İksiyr-ul Esvet Ve&rsquo;s Sağir: Taber&acirc;ni;</p>\n\n<p>\n	10- el-Efr&acirc;d: Darikutni;</p>\n\n<p>\n	11- Marifet&rsquo;us Sahabe: el-B&acirc;rudi;</p>\n\n<p>\n	12- M&uuml;sned-i El H&acirc;ris bin Us&acirc;me;</p>\n\n<p>\n	15- Tarih-i İbn-i As&acirc;kir;</p>\n\n<p>\n	16- Tehzibe&rsquo;ul As&acirc;r: İbn-i Cerir;</p>\n\n<p>\n	17- Mu&rsquo;cem: Ebubekir bin el-Mukr&icirc;;</p>\n\n<p>\n	18- S&uuml;nen-i Ebu Amr el-Dan&icirc;;</p>\n\n<p>\n	19- el-Fiten: Ebu Anm Kafi;</p>\n\n<p>\n	20- M&uuml;sned-ul Firdevs: Deylemi;</p>\n\n<p>\n	21- Fevaid-ul Ahbar: Ebubekir el-İskaf;</p>\n\n<p>\n	22- A&rsquo;lam: Ebu H&uuml;seyin b. El-Menav&icirc;;</p>\n\n<p>\n	23- Delail-un Nubuvvet: Beyhak&icirc;;</p>\n\n<p>\n	24- S&uuml;nen-i Ebu Amr el-Mukr&icirc;;</p>\n\n<p>\n	25- Tarih-i İbn-i Cevz&icirc;;</p>\n\n<p>\n	26- M&uuml;sned-i Yahya b. Abdulhamid el-Aman&icirc;;</p>\n\n<p>\n	27- M&uuml;sned-i Ravyan&icirc;;</p>\n\n<p>\n	28- Tabakat-u İbn-i Sa&rsquo;d.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle (a.s) İlgili Hadisler Hakkında Yazılan kitaplar</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadislerin pek &ouml;nemli ve fazla olması &ccedil;eşitli mezheplere mensup tanınmış İslam alimlerini, bu hadisleri b&uuml;y&uuml;k hadis kitaplarında kaydetmenin yanısıra onların doğruluk ve sihhatini ispatlama amacıyla başlıca bir&ccedil;ok eserler yazmaya da sevktemiştir ki bu da meselenin ehemmiyetini g&ouml;steren &ccedil;arpıcı noktalardan biridir. &Ccedil;&uuml;nk&uuml; &ccedil;eşitli mezheplere mensup İslam ulemasının, hakkında bunca telif ve tespiti gerekli bulup bunca kitap yazdığı akidevi mevzular &ccedil;ok nadirdir. Biz, s&ouml;zkonusu eserlerden sadece birka&ccedil;ını aşağıya aktarmakla yetineceğiz:</p>\n\n<h2>\n	İmam Mehdi (a.s) Hakkında Yazılmış Bulunan Şia Kitaplarından Birka&ccedil;ı</h2>\n\n<p>\n	1- Kemal-ud Din Ve Tamam-un Ni&rsquo;met: Şeyh Saduk (381).</p>\n\n<p>\n	2- el-Gaybet: Şeyh Tus&icirc; (460).</p>\n\n<p>\n	3- el-Gaybet: Nu&rsquo;man&icirc; (360).</p>\n\n<p>\n	4- el-Melahim: İbn-i Tavus (664).</p>\n\n<p>\n	5- el-Mehaccet-u F&icirc;ma Nezele Fi&rsquo;l K&acirc;im-il Huccet: Seyyid Haşim-i Behran&icirc; (1107)</p>\n\n<p>\n	6- el-Burhan-u Ala Sihhat-i Tul-i Omr-i Sahib-iz Zeman: Ebu-l Feth Muhammed b.n Osman el-Kere&ccedil;eki (449).</p>\n\n<p>\n	7- Tebsiret-ul Veliy Fimen Ree&rsquo;l K&acirc;im el-<strong>Mehdi</strong>: Seyyid Haşim bin Seyyid S&uuml;leyman el-Ketkan&icirc; el-Behran&icirc; (1107)</p>\n\n<p>\n	8- İlzam-un Nasib: Şeyh Ali el-Yezdi el-Hairi (1333).</p>\n\n<p>\n	9- Mikyal-ul Mekarim Fi Fevaid-id Dua lil K&acirc;im: Seyid Musevi (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	10- Muntehab-ul Eser Fi&rsquo;l İmam&rsquo;is Sani Aşer: Ayetullah L&uuml;tfullah-is Saf&icirc; (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	11- el-Fusul-ul Aşret-i Fi&rsquo;l Gaybe: Şeyh Mufid (413).</p>\n\n<p>\n	12- el-Mukni&rsquo;u Fi&rsquo;l Gaybe: Seyid Murtaza Alem-ul Huda (436).</p>\n\n<p>\n	13- Mu&rsquo;cem-u Ahadis-il <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, c.1-5 (g&uuml;n&uuml;m&uuml;z kitaplarından).</p>\n\n<p>\n	14- el-<strong>Mehdi</strong>: Seyid Sadruddin-i Sadr (g&uuml;n&uuml;m&uuml;z alimlerinden).</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Ehl-i S&uuml;nnet&rsquo;in İmam Mehdi (a.s) Hakkında Telif Edilen Kitaplarından Bazılarının İsimleri</h3>\n\n<p>\n	1- Menakıb-ul Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>: Ebu Naim-i İsfehani (430).</p>\n\n<p>\n	2- el-Erf-ul Verd&icirc; F&icirc; Ahbar&rsquo;il Mehdi: Suyuti (911).</p>\n\n<p>\n	3- el-Burhan-u Fi Alamet-i Mehdiyi Ahir-iz Zeman: Molla Ali el-Muttaki (975).</p>\n\n<p>\n	4- el-Kavl-ul Muhtasar Fi Alamat-il Mehdiyy-il Muntazar: İbn-i Hacer (974).</p>\n\n<p>\n	5- el-Meşreb-ul Verdi Fi Mezheb-il Mehdi: Molla Ali el-K&acirc;ri.</p>\n\n<p>\n	6- et-Tevzih-u Fi Tevatur-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntazar-i Ve&rsquo;r Rical-i ve&rsquo;l Mesih: Kadı Muhammed b.n Ali eş-Şevkan&icirc; (1250).</p>\n\n<p>\n	7- Ahadis-ul Mehdi ve Ahbar-ul Mehdi: Ebubekir bin Haysem.</p>\n\n<p>\n	8- el-Ahadis-ul Kadiye bi Huruc-il Mehdi: Muhammed bin İsmail el-Emir-el Yeman&icirc; (751).</p>\n\n<p>\n	9- Fevaid-ul Fikr-i Fi Zuhur-il Mehdi el-Muntazar: Mer&rsquo;a bin Yusuf el-Hanbeli (1033).</p>\n\n<p>\n	10- el-Beyan-u Fi Ahbar-i Sahib-iz Zeman: Allame Genc&icirc; eş-Şafi&icirc; (658).</p>\n\n<h3>\n	Bu Hadislerin &Ouml;zet Mezmunu</h3>\n\n<p>\n	Şi&acirc; ve S&uuml;nni kaynaklarında ge&ccedil;en bu hadislerdeki bazı teferruat ve deyiş farklılıklarını bir kenara bırakacak olursak, mezkur hadislerin m&uuml;şterek mazmunu &ouml;zetle ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in mutahhar Ehl-i Beyt&rsquo;indendir ve adı da o hazretin adıdır, Hz. F&acirc;tıma <em>aleyha sel&acirc;m</em>&rsquo;ın soyundandır, ahir zamanda zuhur edecektir, yery&uuml;z&uuml;, tamamen zul&uuml;m ve haksızlıkla dolduktan sonra, adalet ve hakla dolduracaktır. Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> onun zamanında g&ouml;kten inecek ve o hazretin arkasında namaz kılacaktır. Onun zamanında yery&uuml;z&uuml;nde fakir insan kalmayacaktır.&rdquo;</p>\n\n<p>\n	Şi&acirc; ve S&uuml;nni mezheplerinin uleması tarafından m&uuml;ştereken ve ittifakla kabul olunan hadislerin ortak mazmunu kısaca bundan ibaret olup, yukarıdaki mazmunda hi&ccedil;kimsenin ihtilafı bulunmadığı gibi bu mazununa katılmayan veya ters d&uuml;şen herhangi bir m&uuml;tevatir veya sahih hadis de ne sunni, ne Şia kaynaklarında mevcut değildir. Meşhur hadislerdeki farklı noktalar, yukarıdaki metin dışındaki bazı noktalardır; mesela O hazretin yery&uuml;z&uuml;ndeki devlet ve egemenliğinin ne kadar s&uuml;receği konusunda vb. konularda bazı hadislerde farklı ifadeler vardır ki bu hadislerin hi&ccedil;biri m&uuml;tevatir değildir. Ancak, mevcut hadisler &uuml;zerinde dikkatli bir inceleme yapılması halinde bu hadislerden hangisinin sahih olup olmadığını belirtmek ve doğru maznunu bulabilmek da kolaylıkla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı konular da, ya sunni veya Şia kaynaklarında m&uuml;tevatir durumdadır; mesala, Deccal&rsquo;in olağan&uuml;st&uuml; vasıfları konusunda s&uuml;nni kaynaklarında m&uuml;tevatire ulaşan rivayetlere karşılık, Şi&acirc; kaynaklarında Deccal&rsquo;in bu t&uuml;r vasıflarına dair hi&ccedil; bir sahih nakil yoktur. Zaten, bu t&uuml;r konuların reddi veya kabul&uuml; yukarıda belirttiğimiz b&uuml;t&uuml;n mezheplerce kabul edilen m&uuml;şterek mazmunu zerrece etkilemez.</p>\n\n<p>\n	Daha &ouml;nce aktardığımız mazmun, Şia ve S&uuml;nni hadislerindeki ortak ve m&uuml;tevatir noktaları kapsamakta olup bu noktalarda ne s&uuml;nni ve şii arasında, ne de bu iki mezhebin ayrıca kendi i&ccedil;inde hi&ccedil;bir ihtilafı yoktur. Ayrıca, b&uuml;t&uuml;n mezheplerin uleması da bu konuda tevat&uuml;r bulunduğundan m&uuml;ttefiktirler. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olduğunu vurgulayan Ehl-i S&uuml;nnet ulemasından birka&ccedil;ını aşağıya aktarıyoruz:</p>\n\n<h2>\n	Mehdi&rsquo;yle İlgili Hadisleri M&uuml;tevatir Bilen Ehl-i S&uuml;nnet Alimlerinden Bazılarının İsimleri</h2>\n\n<p>\n	1- Hafız Muhammed b. H&uuml;seyin el-Abir&icirc; &ldquo;Menakıb-i Şafi&icirc;&rdquo; kitabında ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong>&rsquo;nin gelmesiyle ilgili hadisler m&uuml;tevatir ve ravilerinin &ccedil;ok olmasından dolayı ise m&uuml;stefizdir. <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir, yedi yıl h&uuml;kumet yapacak, yery&uuml;z&uuml;n&uuml; adaletle dolduracak, İsa&rsquo;yla kıyam edecek, Deccal&rsquo;ı Filistin&rsquo;de &ouml;ld&uuml;rmek i&ccedil;in ona yardımda bulunacak, bu &uuml;mmete İmamlık yapacak, İsa da onun arkasında namaz kılacaktır.&rdquo;</p>\n\n<p>\n	2- Muhammed Resul el-Berzenci (&ouml;: h. 1103). &ldquo;el-İşaat-u li İştirat-is Saat&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin varlığı, onun ahir-uz zamanda huru&ccedil; (kıyam) etmesi ve onun Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyti&rsquo;nden ve Fatıma&rsquo;nın evlatlarından olması hakkındaki hadisler, manev&icirc; tevat&uuml;r haddine ulaşmıştır, &ouml;yleyse onu ink&acirc;r etmenin bir anlamı yoktur.&rdquo;</p>\n\n<p>\n	3- Şeyh Muhammed bin Ahmed-i Sefarin&icirc; el-Hanbel&icirc; (&ouml;: h.1188) &ldquo;Levaih&rdquo; kitabında &ldquo;Tenbih&rdquo; başğılı altında ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong>&rsquo;nin kıyamıyla ilgili rivayetler olduk&ccedil;a &ccedil;oktur; hatta manevi tevat&uuml;r haddine ulaşmıştır; tevat&uuml;r haddine ulaşması s&ouml;z&uuml; Ehl-i S&uuml;nnet alimleri arasında yaygındır; onların inan&ccedil;alarınan bile sayılmıştır.&rdquo;</p>\n\n<p>\n	4- Şafi&icirc; m&uuml;ft&uuml;s&uuml; Ahmed b. Zeyn&icirc; b.n Dihlan (&ouml;:1304). &ldquo;Futuhat-ul İslamiyye &ldquo; kitabında ş&ouml;yle demiştir: <strong>Mehdi</strong>&rsquo;nin zuhurunu zikreden hadisler &ccedil;ok ve m&uuml;tevatirdir; o hadisler i&ccedil;erisinde sahih, hasen ve zayıf olanları bulunmaktadır.&rdquo;</p>\n\n<p>\n	5- Kadı Muhammed b.n Ali eş-Şevkan&icirc; (&ouml;: h.1250) &ldquo;et-Tehzib-u Fi Tevat&uuml;r-i Ma C&acirc;e Fi&rsquo;l Mehdiyy&rsquo;il Muntezar-i Ve&rsquo;d Deccal&rsquo;i ve&rsquo;l Mesih&rsquo;i&rdquo; kitabında ş&ouml;yle diyor: <strong>Mehdi</strong> hakkında bulunması m&uuml;mk&uuml;n olan elli hadis nakledilmiştir. Bu hadisler i&ccedil;erisinde sahih, hasen ve zayıflığı giderilmiş bir takım zayıf hadisler de bulunmaktadır. Bu konudaki hadisler ş&uuml;phesiz m&uuml;tevatirdir. Bunlardan daha az olan hadislere bile, usulda kaydedilen b&uuml;t&uuml;n terimlere g&ouml;re tevat&uuml;r denilmektedir.&rdquo;</p>\n\n<p>\n	6- Seyid Muhammed Sıddık Hasan el-Kunci el-Buhar&icirc; (&ouml;:1307), &ldquo;el-İzaat-u Lima Kane Vema Yekunu Beyne Yedey-is Saet&rdquo; kitabının &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar&rdquo; b&ouml;l&uuml;m&uuml;nde ş&ouml;yle der: &ldquo;Kıyametten &ouml;nce vuku bulacak olaylar ger&ccedil;ekten &ccedil;oktur. O olaylardan biri <strong>Mehdi</strong> el-Mevud el-Muntazar el-Fatim&icirc; olayıdır. Bu olay kıyametten &ouml;nce vaki olacak ilk vakıadır. <strong>Mehdi</strong> hakkındaki hadisler ihtilaflı olmalarına rağmen olduk&ccedil;a &ccedil;ok ve tevat&uuml;r haddine ulaşmaktadır. Bu hadisler S&uuml;nen, Meacim ve Mesanid kitaplarında ge&ccedil;mektedir.</p>\n\n<p>\n	7- Ebu Abdullah Muhammed bin Cafer el-Ketani el-Maliki (&ouml;: 1345), &ldquo;Nazm-ul M&uuml;tenasir Fi&rsquo;l Hadis&rsquo;il M&uuml;tevatir&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Velhasıl Mehdi-i Muntazar hakkında nakledilen hadisler m&uuml;tevatirdir; b&ouml;ylece Deccal ve İsa bin Meryem&rsquo;in n&uuml;zulu hakkındaki hadisler de m&uuml;tevatirdir.&rdquo;</p>\n\n<p>\n	8- Hafız Suyut&icirc; (&ouml;: 911): Ebu-l Feyz-i Ğumar&icirc; &ldquo;İbraz-ul Vehm-il Meknun&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Suyut&icirc; &ldquo;Fevaid-ul Mutekasire Fi Ahadis-il M&uuml;tevatire&rdquo; adlı kitabında ve o kitabın &ouml;zeti olan &ldquo;Bi&rsquo;l Ezhar-il M&uuml;tenasire&rdquo; adlı kitapta ve diğer kitaplarında <strong>Mehdi</strong> hakkındaki hadislerin m&uuml;tevatir olduğun vurgulamıştır.&rdquo;</p>\n\n<p>\n	9- Şeyh Ahmed b.n Hacer eş-Şafi&icirc;, Hindistan&rsquo;da &ouml;len bir şahıs Mehdiliğini iddia eden bir grup hakkında sorulan bir sorunun cevabında ş&ouml;yle yazıyor: bunların itikatları batıl, kabih, a&ccedil;ık bir cehalet, &ccedil;irkin bir bid&rsquo;at ve kesin bir delalettir. Birincisine (batıl olduğuna) gelince bu s&ouml;z m&uuml;stefiz ve m&uuml;tevatir olan hadislerle &ccedil;elişmektedir. &Ccedil;&uuml;nk&uuml; hadisler, <strong>Mehdi</strong>&rsquo;nin Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt&rsquo;inden olduğunu ve yery&uuml;z&uuml;n&uuml;n doğu ve batısına h&uuml;k&uuml;met edeceğini bildirmekteler...&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[13]</a></p>\n\n<p>\n	10- Şeyh Ahmed Ebu-s Surur bin Saba el-Hanef&icirc; mezkur grubun hakkındaki istifanın cevabında ş&ouml;yle diyor: &ldquo;Bunların, kendi itikatlarına muhalefet etmelerinden dolayı d&ouml;v&uuml;lmeleri ve bu fikirlerinden vazge&ccedil;irilmeleri gerekir. &Ccedil;&uuml;nk&uuml; (asıl) itikatları hakkında sahih nass ve m&uuml;tevatir hadisler vardır. <strong>Mehdi</strong> ile ilgili hadislerin ravileri &ccedil;ok olduğundan dolayı m&uuml;stefizdir. Ahir zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, seyidimiz İsa&rsquo;yla -Peygamberimize ve ona selam olsun- huruc (kıyam) edecektir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[14]</a></p>\n\n<p>\n	11- Nasirudin el-Elban&icirc; &ldquo;Havle-l Mehd&icirc;&rdquo; adlı makalesinde ş&ouml;yle diyor: &ldquo;<strong>Mehdi</strong> meselesine gelince bilinmesi gerekir ki, onun huruc (kıyam) etmesi hakkında &ccedil;ok sahih hadis vardır. Bu hadislerin bir kısmının senetleri sahihtir, onlardan bazılarını &ouml;rnek olarak zikredeceğim, daha sonra onun hakkındaki ş&uuml;pheleri gidermeye &ccedil;alışacağım...&rdquo; Makalesinin sonunda da ş&ouml;yle diyor: &ldquo;S&ouml;z&uuml;n kısası, <strong>Mehdi</strong>&rsquo;nin kıyamına olan akide sabittir; onunla ilgili hadisler Resulullah&rsquo;tan m&uuml;tevatir olarak nakledilmiştir. Bu inanca inanmak gerekir. &Ccedil;&uuml;nk&uuml; bu mesele, gayb meselelerindendir, ona iman etmek takvalıların sıfatlarındandır. Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&ldquo;Elif, Lam, Mim. Bu, kendisinde ş&uuml;phe olmayan, muttakiler i&ccedil;in de kılavuz olan bir kitaptır. Muttaki olanlar, gayba inanırlar, namazı dosdoğru kılarlar ve...&rdquo;</strong></p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin huru&ccedil; (kıyam) etmesini ancak cahil ve kibirli insanlar ink&acirc;r eder. Allah Teala&rsquo;dan, ona (<strong>İmam Mehdi</strong>&rsquo;ye), Kitap ve s&uuml;nnette sabit olan her şeye iman etmek &uuml;zere bizi &ouml;ld&uuml;rmesini niyaz ederim.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[15]</a></p>\n\n<p>\n	12- el-Ezher &uuml;niversitesinde usul-u din fak&uuml;ltesinin &uuml;stadlarından olan ve İbn-i Hacer-i Heysem&icirc; el-Mekki&rsquo;nin (&ouml;: 974) &ldquo;Sevaik-ul Muhrika&rdquo; kitabını tahkik ve tedkik yapan Ustaz Abdulvehhab Abdullatif, Sevaik kitabının onbirinci babının birinci b&ouml;l&uuml;m&uuml;nde İbn-i Hacer&rsquo;in Tabaran&icirc;&rsquo;den <strong>Mehdi</strong> hakkında tahri&ccedil; ettiği hadisin dipnotunda ş&ouml;yle demiştir: &ldquo;<strong>Mehdi</strong> ile ilgili hadisler &ccedil;oktur. Bu konuda Ebu Naim de onlardan olmak &uuml;zere bir&ccedil;ok hafız, kitaplar te&rsquo;lif etmişlerdir. Suyuti de Ebu Naim&rsquo;in zikrettiklerini toplamış ve &ldquo;Urf-ul Verd&icirc; Fi&rsquo;l Ahbar-il <strong>Mehdi</strong>&rdquo; kitabında ona bazı hadisler de eklemiştir. İbn-i Hacar&rsquo;in de ayrıyeten <strong>Mehdi</strong> hakkında &ldquo;el-Muhtasar Fi Alamat-il Mehdiyy-il Muntazar&rdquo; adlı bir eseri vardır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Tevat&uuml;r&uuml;n Anlamı</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;eşitli İslam mezhepleri ulemasınca m&uuml;tevatir olduğunu kabul edilmiş bulunduğunu b&ouml;ylece m&uuml;şahede ettikten sonra şimdi tevat&uuml;r&uuml;n ne demek olduğuna, semere ve sonucunun ne olduğuna bakalım:</p>\n\n<p>\n	M&uuml;tevatir hadis, yalan olması ihtimalini kensinlikle giderecek ve b&uuml;t&uuml;n rivayetlerin hata olabileceği ihtimalini ge&ccedil;ersiz kılacak kadar fazla ravi tarafından rivayet edilmiş olan hadistir. Bu da, mazmunu kesinlikle doğru hadis demektir. Binaenaleyh netice şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- M&uuml;tevatir haberde &ouml;nemli olan ravilerin bireysel &ouml;zelliği değil, sayıca fazlalıklarıdır. Yani m&uuml;tevatir haberde &ccedil;eşitli mevzular nakillerindeki bireylerin tamamının biyogrofice teferruatıyla bilinen, sıka -g&uuml;venilir- veya &acirc;dil insanlar olma şartı yoktur Bilakis, bunlardan kiminin zayıf veya biyografik a&ccedil;ıdan belirsiz insanlar olması da pekala m&uuml;mk&uuml;nd&uuml;r, bu durumda kendi tariklerini zayıf kılmış olurlar, ama bu zaaf, tevat&uuml;r&uuml;n vasfını kesinlikle etkilemediği gibi, esasen bazı ravi veya haberleri zayıf olmayan m&uuml;tevatir hadis zaten yoktur.</p>\n\n<p>\n	2- M&uuml;tevatir haber; dinin usul ve zaruriyatında senet ve belge olarak ge&ccedil;erli kabul edilebilecek kadar kesin g&uuml;venilirdir.</p>\n\n<p>\n	M&uuml;tevatir haberin karşı noktasında &ldquo;haber-i vahid&rdquo; yer alır, bu da sadece 1-2 kişi tarafından aktarılımış haberdir ki sahih kabul edilmesi i&ccedil;in b&uuml;t&uuml;n ravilerinin sıka -g&uuml;venilir- olması şartı konulmuştur. Kaldı ki, sahih olması halinde bile, vahid haber sadece fıkh&icirc; konularda senet olarak ge&ccedil;erli olup itikad&icirc; usulde belgesel ge&ccedil;erliliği bulunmamaktadır.</p>\n\n<h2>\n	Hz. Mehdi&rsquo;yle <strong>(a.s)</strong> İlgili Hadislerde İbn-i Haldun&rsquo;un Senet M&uuml;nakaşası</h2>\n\n<p>\n	Buraya kadarki bahsimizde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin m&uuml;tevatir hadislerden olduğunu ve b&ouml;ylesine &ccedil;eşitli insanlar ve ravilerle aktarılmış hadislerin nadir bulunduğunu, m&uuml;tevatir hadisin sıhhat şartının ravi ve yolların &ccedil;okluğu sayıldığını, ravilerin ferd&icirc; &ouml;zelliklerinin m&uuml;tevatirin sıhhat veya butlanını etkilemediğini, binaenaleyh her m&uuml;tevatirde olduğu gibi burada da kimi ravilerin zayıflığını hadisin m&uuml;tevatir ve doğru olduğuna hi&ccedil;bir halel getirmeyeceğini belirtmiştik. Bu nedenledir ki <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerden bazısının zayıf olması nedeniyle hi&ccedil;bir İslam alimi kalkıp da bu hadislerin m&uuml;tevatirliğini raddedip <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını ink&acirc;ra kalkışmış değildir asla. Dolayısıyle de diğer b&uuml;t&uuml;n m&uuml;tevatir ve kat&rsquo;i hadisler gibi bu hadisler de İslam ulemasınca ittifakla sahih ve doğru kabul edilmiştir. Bu arada sadece İbn-i Haldun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının b&uuml;t&uuml;n M&uuml;sl&uuml;manlarca ittifakla kabul edildiğini itiraf ettiği halde, o hazret hakkında asırlarca nakledilmiş olan hadisler i&ccedil;inden 28&rsquo;ini se&ccedil;erek kendi zannınca bunların bir kısmını senet a&ccedil;ısından taz&rsquo;yif etme yoluna gitmiştir. Ancak, İbn-i Haldun&rsquo;un <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancını inkara kalkışmadığını ve o hazretle ilgili bazı hadislerin sıhhat ve doğruluğunu, bizzat onun da kabul etmiş bulunduğunun da altını &ccedil;izmek gerekir. Buna rağmen, bazı muasır yazarların, İbn-i Haldun&rsquo;un bu taz&rsquo;yiflerinden hareketle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancının İslamiliğini ink&acirc;r yoluna gittikleri ve onun s&ouml;zlerinden, kendisinin asla &ccedil;ıkarmamış olduğu batıl neticeler &ccedil;ıkarma hatasına d&uuml;şt&uuml;klerini de &uuml;z&uuml;lerek belirtmekte yarar var. Bu &ouml;zet ilmi &ccedil;alışmada İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin tamamını belirtme ve tenkid etmenin m&uuml;mk&uuml;n olmayacağını ve esasen mevzunun dışına taşılacağıdan hareketle; Ehli-i S&uuml;nnet ulemasının daha &ouml;nce İbn-i Haldun &uuml;zerine gerekli eleştirileri zaten yaptığını ve Muhammed bin Ahmed bin Sıddık&rsquo;ın &ldquo;İbr&acirc;z&rsquo;ul Vehm&rsquo;il Meknun Min Kelam-ı İbn-i Haldun&rdquo; adlı eserinde meseleyi etraflıca ele alarak İbn-i Haldun&rsquo;un g&ouml;r&uuml;şlerinin Ehl-i S&uuml;nnet kayanaklarına aykırılığını ispatladığını ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin Şi&acirc; kitaplarında m&uuml;tevatirden de aşkın bulunmasına ve meseleyi ispata &ccedil;alışma gibi birşeye l&uuml;zum dahi olmamasına rağmen Şi&acirc; ulemasının da İbn-i Haldun&rsquo;a gerekli eleştirleri y&ouml;neltmiş olduğunu belirtmenin yeterli ve fayadalı olacağı kanaatindeyiz. Bununla birlikte burada kısaca onun s&ouml;zlerini eleştiriyoruz:</p>\n\n<h3>\n	İbn-i Haldun&rsquo;un Senet Tartışmasının Tenkidi</h3>\n\n<p>\n	a- İbn-i Haldun rical ve hadis ilminde uzman bir alim değildir, dolayısıyle de bu hususta &ouml;ne s&uuml;receği g&ouml;r&uuml;şlerin zaten hi&ccedil;bir ilm&icirc; gecerlilik taşımadığı ve bunların ilm&icirc; inceleme sayılmadığı Ehl-i S&uuml;nnet ulemasınca tespit edilmiştir. Mesela Seyyid Sıddıyk Gum&acirc;r&icirc; İbn-i Haldun i&ccedil;in ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu &ouml;nemli alanda onun bir yeri ve bir payı yoktur; ne de o bu ilimden bir &ouml;l&ccedil;ek alabilmiştir. Durum bu iken bu ilimde nasıl ona itimad edilebilir ve bu ilmin meselelerini araştırmada ona nasıl m&uuml;racaat edilebilir?!&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[17]</a></p>\n\n<p>\n	Yine onun hakkında Şeyh Ahmed Şakir&rsquo;in g&ouml;r&uuml;ş&uuml; şudur:</p>\n\n<p>\n	&ldquo;İbn-i Haldun bilgisi olmayan bir dala girmiş ve ehli olmadığı bir sahada o sahanın mutahassıslarıyla m&uuml;cadeleye girişmiştir. O mukaddime kitabında <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ayırdığı b&ouml;l&uuml;mde a&ccedil;ık hatalara d&uuml;şm&uuml;ş ve bu alanda hatta muhaddislerin s&ouml;zlerini bile anlayamamıştır. Eğer o onların s&ouml;zlerini anlayacak olsaydı s&ouml;yledikleri s&ouml;zlerden hi&ccedil; birini s&ouml;zlemezdi.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[18]</a></p>\n\n<p>\n	b- İbn-i Haldun, bu hususta sadece 28 hadisi ele almış ve daha sonra belirteceğimiz hatalı kıstaslarla bunları değerlendirerek &ccedil;oğunun zayıf olduğunu &ouml;ne s&uuml;rm&uuml;ş ve tabi bu arada bir kısmının doğruluğunu da itiraf etmiştir. Oysa ki, <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler 28 değil, y&uuml;zlercedir; bu durumda İbn-i Haldun mezkur hadislerin tamamına ulaşabilmiş olsaydı, doğruluğunu itiraf ettiği hadislerin sayısı da artacak ve onlarca hadisin sıhhatini kabul edecektir.</p>\n\n<p>\n	c- İbn-i Haldun, İslam hadis ve rical ulemasının ilmi &ccedil;alışma y&ouml;ntemlerine yeterince vakıf olmadığından, karşılaştığı hadisleri yanlış değerlendirmiş ve bu yanlış kıstaslarla, mezkur hadislerin de yanlış olduğu zehabına kapılmıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili bazı hadislerin zayıf olduğunu &ouml;ne s&uuml;rerken İbn-i Haldun&rsquo;un nassı şu olmuştur: &ldquo;Muhaddislerin yanında meşhur olan g&ouml;r&uuml;ş şudur: &ldquo;Cerh&rdquo; (bir raviyi yeren s&ouml;zler) ta&rsquo;dile (ravinin adil olduğuyla ilgili s&ouml;zler) &ouml;ncelik taşır. Eğer senedin bazı ravilerinin gaflet, hafıza bozuklğu, zaaf ve akıde bozukluğu gibi bir taan olursa bu o hadisin sıhhatine g&ouml;lge d&uuml;ş&uuml;r&uuml;r ve o hadis zayıftır.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi İbn-i Haldun zerrece hafıza zayıflığı veya mesela Şi&acirc; inancına sahib olma gibi ilgisiz nedenlerle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hadislerinin ricallerini tezyif etmiş ve rical ulemasının &ccedil;oğunluğunun g&uuml;venilirliğini onaylanıp Kutub-&uuml; Sitte&rsquo;de kendisinden hadis naklinde bulunulmuş olan bir&ccedil;ok ricali reddetme yoluna gitmiştir.</p>\n\n<p>\n	Mesela Futr bin Halife, Abdurrezzak bin Hemmam&rsquo;us Sen&rsquo;&acirc;n&icirc; ve Emmar&rsquo;udduhn&icirc; gibi isimler aslında Sahihayn&rsquo;ın ricali oldukları halde İbn-i Haldun onları şiilikle su&ccedil;lamakta ve sırf bu nedenle rivayetlerinin zayıf olduğunu s&ouml;ylemek istemktedir. Halbuki bizzat İbn-i Haldun&rsquo;un da itiraf etmiş olduğu &uuml;zere Ahmed bin Hanbel, Yahya&rsquo;l Kıtan, İbn-i Muin ve Enneş&acirc;n&icirc;&rsquo;yle Icl&icirc; gibi tanınmış isimler &ldquo;Fert bin Halif&rdquo;in g&uuml;venilirliğini tasdik etmiş ve İbn-i Hacer, Abdurrezzak bin Hemmam-ı Sen&rsquo;&acirc;n&icirc; i&ccedil;in &ldquo; &ldquo;sika, hafız, meşhur yazar&rdquo;(1) tabirini kullanır. Aynı şekilde Ebu Zer&rsquo;a Demeşk&icirc;, Muammer, Hişam bin Yusuf, Ebu H&acirc;tem&rsquo;le İcl&icirc; onu pek &ouml;vm&uuml;şlerdir(2). Keza Imar&rsquo;udduheni&rsquo;yi de Ahmed bin Hanbel, İbn-i Muiyn&icirc;, Ebu Hatem, Nes&acirc;i ve diğerleri g&uuml;venilir ve emin saymaktadırlar. İbn-i Haldun&rsquo;un; rical ulem&acirc;&rsquo;sının tespitlerini doğru değerlendirmediğini g&ouml;rmek i&ccedil;in bunların doğru değerlendirmesini bizzat Şebk&icirc;, mezbur ibareleri ş&ouml;yle a&ccedil;ıklar: &ldquo;Hadis bilimcilerinin cerh, ta&rsquo;dile &ouml;ncelik taşır diyen meşhur olan kaideyi mutlak şekilde almaktan kesinlikle sakın. Doğru olan şu ki, kimin g&uuml;venilir olduğu ve adaleti sabit olur ve &ouml;v&uuml;c&uuml;leri &ccedil;ok ve cerhedenleri az olur ve onu cerh edenin cerhteki sebebi belli olursa, &ouml;rneğin mezheb&icirc; taassub vb. sebeplerden kaynaklandığı anlaşılırsa onun cerhine itina edilmez. Sonra ş&ouml;yle dedi:</p>\n\n<p>\n	Anladık ki, itaatı, masiyetinden ve methedeni yereninden &ccedil;ok olan hakkında bir kimsenin cerhi, doğru şekilde cerhini yorumlasa da kabul edilmez. Eğer mezheb&icirc; taassub veya akran arasından olan d&uuml;nyev&icirc; &ccedil;ekişme gibi bir karine olursa ki, bu karineye istinaden yapılan cerhin mukabele amacıyla yapıldığı anlaşılırsa b&ouml;yle bir cerh kabul edilmez... Eğer biz mutlak şekilde cerhi ta&rsquo;dilden &ouml;ne ge&ccedil;irecek olursak o zaman İmamlardan hi&ccedil; birisi bundan kurtulmaz. &Ccedil;&uuml;nk&uuml; hakkında ta&rsquo;n olmayan ve birilerinin helakına sebep olmayan hi&ccedil; bir İmam yoktur.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[19]</a>&ldquo;(3)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, İbn-i Haldun&rsquo;un kıstaslarına (cerhin ta&rsquo;dile &ouml;nceliği) g&ouml;re Ehl-i S&uuml;nnet mezhep İmamlarının hi&ccedil;biri g&uuml;venilir değildir. Zira onların her biri bazı kimseler tarafından kınanmak suretiyle cerh edilmişlerdir, her ne kadar başkaları onları adil tanısalar da...</p>\n\n<p>\n	d- Şia olma veya &acirc;deta su&ccedil;muş&ccedil;asına şiilikle su&ccedil;lanmanın r&acirc;vi i&ccedil;in &ldquo;g&uuml;venilir değidir, zayıftır&rdquo; h&uuml;km&uuml;ne varmada yeterli bulunduğu İbn-i Haldun mantığına g&ouml;re Ehl-i S&uuml;nnet&rsquo;in sıhahındaki onlarca ricali ve bu c&uuml;mleden olmak &uuml;zere Sahih-i Buhari&rsquo;yle Sahih-i M&uuml;slim&rsquo;deki onca r&acirc;vi ve ricali zayıf ve &ldquo;g&uuml;venilmez&rdquo; saymak gerekecektir. Nitekim Allame Şerefuddin &ldquo;el-M&uuml;racaat&rdquo; adlı tanınmış eserinde Sahih-i M&uuml;slim&rsquo;le Buhari&rsquo;deki ricallerden y&uuml;z&uuml;n&uuml;n Şi&acirc; veya şii olduğu iddia edilen kimselerden ibaret bulunduğunu yazar. Bu durumda Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerindeki hadis ve rivayetlerin y&uuml;zlercesinin zayıf olduğunu s&ouml;ylemek gerekecektir ki; rical ulemasınca hafıza zayıflığı veya unutkanlık gibi nedenlerle &ldquo;zayıf&rdquo; olarak tespit edimiş bulunan zevat da buna eklencek olursa Sahih-i M&uuml;slim, Buhari ve diğer Ehl-i S&uuml;nnet sahihlerinde sahih bir hadis ve rivayet bulabilmek m&uuml;mk&uuml;n olmayacaktır artık.</p>\n\n<p>\n	İbn-i Haldun ve onun g&ouml;r&uuml;şlerine uyanlar, b&ouml;yle bir neticeyi kabullenmeye hazır mıdır ger&ccedil;ekten?! Bu durumda, s&ouml;zkonusu sahihlerdeki onca hadis ve rivayetler arasında ka&ccedil; tane &ldquo;Sahih&rdquo; hadis g&ouml;sterebileceklerdir acaba?!</p>\n\n<p>\n	e- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir &ouml;l&ccedil;&uuml;lerinin de fevkindedir. Kaldı ki m&uuml;tavatir olayında ravinin senedi m&uuml;nakaşasına girmek anlamsız bir girişimdir ve doğrulanması veya reddi halinde, haberin sıhhat ve itibarını kesinlikle etkilememektedir. &Ccedil;&uuml;nk&uuml; daha &ouml;nce de hatırlattığımız gibi, m&uuml;tevatir hadiste ravilerin ve yolların &ccedil;okluğu m&uuml;tevatir hadisin g&uuml;venilir ve sahih olduğuna delalet eder; ravilerin ferd&icirc; vasıf ve tutumları değil. Binaenaleyh İbn-i Haldun&rsquo;un başlattığı tartışmaların tamamı doğru olsa bile -ki, değildir- bu durum Mehdev&icirc; hadislerin sıhhatini zerrece etkilemeyecektir.</p>\n\n<p>\n	Buraya kadar a&ccedil;ıklamalarımızdaki cevapları Ehl-i S&uuml;nnet kayanklarındaki usul ve hadisleri esas alarak aktardık. Şia hadislerine gelince; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konusunda Şi&acirc; kaynaklarında kayıtlı bulunan hadis ve haberler &ccedil;oklu ve sıhhat a&ccedil;ısından; bu t&uuml;r tartışma ve a&ccedil;ıklamalara l&uuml;zum dahi bırakmayacak bir haldedir ki daha sonraki bahislerimizde bu mevzu olanca netiliğiyle anlaşılacaktır zaten.</p>\n\n<h2>\n	Beşer&icirc; Tekam&uuml;l İlahi Hakimiyete Teslimiyetle Sonu&ccedil;lanacaktır</h2>\n\n<p>\n	İnsanlık tarihi b&uuml;t&uuml;n iniş &ccedil;ıkışlarına rağmen insanoğlunun kemal ve tekam&uuml;l&uuml;ne şahittir ki ilm&icirc;, tecr&uuml;b&icirc; ve d&icirc;n&icirc; boyutlarda bu kemal kolaylıkla m&uuml;şahede edilmektedir.</p>\n\n<h2>\n	İlm&icirc; Boyutta İnsanın Tekam&uuml;l&uuml;</h2>\n\n<p>\n	İnsanoğlu son d&ouml;nemlerde pozitif bilim ve teknolojide şaşırtıcı ilerlemeler kaydetmiş; fen bilimleri insani bilimler ve hatta tabiat&ouml;tesi bilimlerde de belli bir yol katetmiştir. Bir -iki asır &ouml;ncesine kadar imkansız gibi g&ouml;r&uuml;nen ve &ldquo;ham hayalden ibaret kurgular&rdquo; olarak telakki edilen bu ilerleme ve gelişmeler bug&uuml;n insanoğluna yepyeni bir medeniyet kazandırmıştır. Mesela insanoğlunun iletişim konusunda ulaştığı teknolojik seviye b&uuml;t&uuml;n insanlık i&ccedil;in &ldquo;cihanşum&uuml;l bir d&uuml;nya devleti&rdquo; fikrini geliştirmiş ve bunun ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu g&uuml;ndeme getirmiştir ki bizzat bu merhale bile, ister istemez ve farkında olmaksızın &ldquo;tek merkezden y&ouml;netilen ilahi bir devlet&rdquo;e doğru &ouml;nemli bir adımdır. Yeni teknolojik gelişmeler de giderek insanoğlunun hayatının yeni boyutlarına değişimler yaratmaktadır ki b&uuml;t&uuml;n bunlar, insanın kainatın hilkatiyle daha yakından tanışmasını ve Allah Teal&acirc;&rsquo;nın &acirc;fak ve enfusla -insanı i&ccedil; ve dış d&uuml;nyasıyla- ilgili ayetlerini gereğince kavramasını sağlayacak ve neticede insanoğlu Y&uuml;ce Rabbine daha bir yaklaşma imkanı bularak O&rsquo;nun &ccedil;izgisinde yaşayabilme şansını yakalayacaktır: &ldquo;...Biz, ayetlerimizi hem &acirc;fakta, hem kendi nefislerinde onlara g&ouml;stereceğiz...&rdquo;(Fussilet, 53)</p>\n\n<h3>\n	İnsanlığın &ldquo;Topluca Edindiği Tecr&uuml;be&rdquo;</h3>\n\n<p>\n	İnsanoğlunun edindiği tecr&uuml;belerin bazısı bir &uuml;lke veya sadece bir b&ouml;lgenin tecr&uuml;besiyle sınırlı olmaktadır ki bu t&uuml;r tecr&uuml;beler b&uuml;t&uuml;n insanoğluna malolmamakta, b&uuml;t&uuml;n insanlığın hafızasına ge&ccedil;memektedir. Buna karşılık; kimi tecr&uuml;beler de vardır ki şu veya bu şekilde b&uuml;t&uuml;n insanlar onu yaşamakta ve edinmektedirler; olumlu olup beğenilmesi halinde herkes&ccedil;e istenmekte, olumsuz olması halindeyse b&uuml;t&uuml;n d&uuml;nya bunun acısını yaşamakta ve ondan yaka silkmektedir. Mesela, yerk&uuml;re insanlarının tamamının hafızasına yerleşmiş ve &ldquo;herkesin edinmiş&rdquo; olduğu bu &ldquo;Topluca edinilmiş tecr&uuml;beler&rdquo;in biri de acı kapitalizm ve &ldquo;sosyalizm&rdquo; tecr&uuml;besidir. Bu acı tecr&uuml;be, akidev&icirc; ve k&uuml;lt&uuml;rel a&ccedil;ıdan dine; ekonomik a&ccedil;ıdan da &ouml;zel m&uuml;lkiyete karşı olan bir ideoloji ve devlet d&uuml;zeyinin uzun vadede başarılı olmayacağını, insanoğluna saadet ve huzur getirmeyeceğini b&uuml;t&uuml;n d&uuml;nya insanlarına g&ouml;stermiş oldu. Gerci insanoğlu Allah&rsquo;a iman edip O&rsquo;nun peygamberlerinin kulavuzluğunda y&uuml;r&uuml;m&uuml;ş olsaydı bu acı tecr&uuml;beyi yaşayamayacaktı elbet; ama ne yazık ki s&ouml;zkonusu inan&ccedil; ve teslimiyeti g&ouml;stermemiş ve bunun ka&ccedil;ınılmaz bir sonucu olarak da mecburen bu acı tecr&uuml;beyi tatmıştır. Ş&uuml;pehsiz, bu &ldquo;toplu tecr&uuml;be&rdquo; den sonra insanoğlu alacağı iberti artık almış olup &ldquo;sosyalizm belası&rdquo;nı bir daha denemeye kalkışmayacaktır artık. B&ouml;ylece, insanoğlu &ldquo;Allah ve Resullerinin s&ouml;z ve yolunun ne derece doğru ve haklı olduğu bir kez daha anlaşılmış ve &ldquo;din ve dinin &ouml;nerdiği devlet sistemiyle insan arasındaki mesafe&rdquo; bu acı tecr&uuml;beden sonra biraz daha kapanmıştır. Bu arada edinilen tecr&uuml;belerin başarılı veya başarısız olmasının mutlaka bir sebepten kayanaklandığı ve asla &ldquo;tesad&uuml;fi&rdquo; olmadığı da bilinmelidir. S&ouml;zkonusu sebep ise, insanoğlunun v&uuml;cuduna ve ruhuna hakim olan yapı ve kurallara -fıtrata- uygun veya buna aykırı davranmasından başka birşey olmamıştır asla. İnsanoğlunun ilahi emir ve kuralları nazar-ı dikkate almadan sırf kendi d&uuml;ş&uuml;ncesine dayanarak koyduğu kanun ve uyguladığı projeler, kendi yapı ve fıtratına egemen olan ilahi sistemden b&icirc;haber ve kopuk olduğundan, genellikle b&uuml;y&uuml;k hatalar ve &ouml;nemli olumsuz neticeleri de beraberinde taşımaktadır ki bunların bir kısmı uzun vadede bilfiil ortaya &ccedil;ıkmakta ve insanoğlu yaptığının neticesini bizzat ve fiilen de g&ouml;rebilmektedir. Binaenaleyh insanoğlu olumsuz tecr&uuml;be ve edinimlerini tekrarlamamak veya en azından tedricen bunlardan uzaklaşmak zorundadır ki bu yanlışlardan geri atılan her adım, Allah Teal&acirc; ve insanoğlunun isteklerinin dengelendiği din terazisinde dengeye yaklaştıran bir adımdır aslında. Diğer taraftan bizler, inanan insanlar olarak Allah&rsquo;ın emirlerinin insan fıtratı ve doğasıyla uyumlu ve insan i&ccedil;in elzem olduğunu bilmekteyiz. İnsanoğlu kendi saadet ve huzuru i&ccedil;in olsun; bu harihi hakikatı tedricen kabullenmek zorundadır. Nitekim bu &ldquo;gidişat&rdquo; b&uuml;t&uuml;n yery&uuml;z&uuml;nde Allah&rsquo;ın kanunlarına dayalı bir egemenliğin tedricen oluşmakta oluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Meselenin daha iyi anlaşılması i&ccedil;in insanlığın din&icirc; y&ouml;nde ger&ccedil;ek tekam&uuml;l&uuml; hakkında ayrı bir kanunun bahsiyle daha bir zenginleştiğini netleştirmek de m&uuml;mk&uuml;nd&uuml;r, ne var ki mevzunun &ouml;zetle aktarılması zorunluluğu bizi bu kadarla iktifa etmek durumunda bıraktığından son olarak &ouml;ğrenmekte ve her ge&ccedil;en g&uuml;n insanlık tecr&uuml;besi biraz daha artırmaktadır; bu nedenledir ki insanoğlunun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> eliyle kurulacak ilah&icirc; devlet nizamını kabul edebilmek yeteneği her ge&ccedil;en g&uuml;n biraz daha artmaktadır. Ger&ccedil;ekte beşerin tekam&uuml;l y&ouml;n&uuml;ndeki seyri ve hareketinin bir ciheti de b&ouml;ylesi bir h&uuml;kumetin tahakkuku i&ccedil;in zemin hazırlamaktadır.</p>\n\n<h2>\n	Eehl-i S&uuml;nnet Ulemasından Hi&ccedil; Kimse Mehdilik İnancını İnk&acirc;ra Kalkışmamıştır</h2>\n\n<p>\n	Buraya kadarki bahislerimizde İslam alimlerinin ister kaynak , ister &ouml;zel kitaplarda olsun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, inancını vurguladıklarını, sahih ve m&uuml;tevatir hadis ve haberlerle bu İslam&icirc; inancı daima desteklediklerini belirttik. İslam ulemasının bu inancı kabul&uuml; ve bilfiil onayladığı hususu da dikkatten ka&ccedil;mamış, vurgulanması gereken bir diğer nokta da; İslam tarihi boyunca Mehdilik iddiasına girişen sahte Mehdilere karşı İslam ulemasının takındığı tavır ve g&ouml;sterdiği tepkinin niteliğidir. Nitekim İslam uleması bu gibi durumlarda Mehdilik inancını asla reddetmemiş, sadece bu iddiaya kalkışan şahısların, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkına hadislerde belirtilen &ouml;zellik ve alemtleri taşımadı-ğını s&ouml;ylemişlerdir. Mehdilik olayının İslam inan&ccedil;larıyla hi&ccedil;bir al&acirc;kası olmasa ve ilgili mevcut hadislerin bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sadır olduğu kesin belglerle bilinmesyedi, s&ouml;zkonusu ulema elbette ki meseleyi halka a&ccedil;ıp s&ouml;yler; sadece o yalancı şahısları değil, meselenin aslını da b&uuml;t&uuml;n&uuml;yle reddediverirlerdi. Halbuki ulema bunu yapmamıştır. Şimdi bu hadiselerden bir ka&ccedil;ına bakalım:</p>\n\n<p>\n	Ebu&rsquo;l Ferec ş&ouml;yle yazar: Muhammed bin Abdullah bin Hasan huruc ettiğinde, Medine&rsquo;nin fakihlerinden olan Muhammed bin İclan da onunla birlikte huruc etti. Muhammed bin Abdullah &ouml;ld&uuml;r&uuml;l&uuml;nce Medine valisi Cafer bin S&uuml;leyman Muhammed bin Iclan&rsquo;ı &ccedil;ağırtarak&rdquo; o yalancıya ni&ccedil;in katıldın?&rdquo; diye elinin kesilmesini emretti. Bu sırada o mecliste bulunan Medine&rsquo;nin fakih ve ricali şefaatte bulunup; arabuluculuk yaparak &ldquo;ey em&icirc;r; Muhammed bin Iclan Medine&rsquo;nin tanınmış &acirc;bid ve fakihlerindendir, onu affediniz, zira meseleyi ger&ccedil;ek zannetmiş ve Muhammed bin Abdullah&rsquo;ı; geleceği ve zuhuru rivayetlerde vaadedilmiş olan ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> sanma hatasına d&uuml;şm&uuml;şt&uuml;r!&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[20]</a></p>\n\n<p>\n	Yine, Muttaki-i Hind&icirc; diye meşhur olan Alauddin b. H&uuml;samuddin &ldquo;el-Burhan fi Alamat-i Mehdiy-i Ahir-uz Zaman&rdquo; adlı kitabında d&ouml;rt Ehl-i S&uuml;nnet mezhebinin alimlerinin &ldquo;Mehdilik inancının farz oluşu&rdquo; hakkındaki fetvalarını ve Hint b&ouml;lgesinde Mehdilik iddiasının bulunan bir kişinin bu iddiasının batıl olduğunu naklederek bu kitabın on&uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde &ldquo;Mekke-i M&uuml;kerreme&rsquo;de bulunan arap ulemasının son zamanda &ccedil;ıkması vaadedilen <strong>Hz. Mehdi</strong> hakkındaki fetvaları&rdquo; başlığı altında ş&ouml;yle demiştir: Bu Mekke alimlerine y&ouml;neltilen soru ve cevabın metnidir:</p>\n\n<p>\n	Allah&rsquo;ım, bize hakkı g&ouml;ster ve ona uymaya bizi muvaffak kıl ve batılı g&ouml;ster ve ondan uzak durmayı bize nasib eyle.</p>\n\n<p>\n	Din &ouml;nderleri ve M&uuml;sl&uuml;manların yol g&ouml;stericileri olan değerli alimlerimiz (Allah onları te&rsquo;yid etsin) acem memleketlerinden birinde 910 yılda &ouml;len Hint asıllı Feruh isimli bir şahsın son zamanda &ccedil;ıkması vaad edilen <strong>Mehdi</strong> olduğuna ve bu <strong>Mehdi</strong>&rsquo;yi inkar edenin kafir olduğuna inanan bir grup hakkında g&ouml;r&uuml;ş&uuml;n&uuml;z nedir?</p>\n\n<p>\n	Sonra sizce vaadedilen <strong>Mehdi</strong>&rsquo;yi ink&acirc;r edenin h&uuml;km&uuml; nedir? Bize bu hususta fetva verin (Allah sizden razı olsun).</p>\n\n<p>\n	Bu soru 952 yılında yapılmıştır, muttaki Hindi bu soruya cevap veren d&ouml;rt mezhebin fakihlerinin fetvalarını şu şekilde kaydetmiştir:</p>\n\n<p>\n	1- İbn-i Hacer el-Heysemi&rsquo;nin fetvası.</p>\n\n<p>\n	2- Şeyh Ahmet Ebi Surur b. es-Seba el-Hanefi&rsquo;nin fetvası.</p>\n\n<p>\n	3- Şeyh Muhammed b. Muhammed el- Hattab&icirc; el-Maliki&rsquo;nin fetvası.</p>\n\n<p>\n	4- Şeyh Yahya b. Muhammed el-Hanbel&icirc;&rsquo;nin fetvası.</p>\n\n<p>\n	Bu d&ouml;rt fetvanın i&ccedil;erikleri ise kısaca ş&ouml;yledir:</p>\n\n<p>\n	Şafii fıkhı: <strong>Mehdi</strong> ile ilgili hadislerin tevat&uuml;r derecesine ulaştığı a&ccedil;ık&ccedil;a bildirmiş ve onun hurucuyla ilgili m&uuml;tevatir nişaneleri zikrederek bu hususta kendi yazmış olduğu &ldquo;el-Kavl-ul Muhtasar fi Alamet-il <strong>Mehdi</strong> el-Muntazar&rdquo; adlı kitabına işaretle ş&ouml;yle demiştir: Eğer bu grubun <strong>Mehdi</strong>&rsquo;nin zuhurunu ink&acirc;r etmesi temelden s&uuml;nneti ink&acirc;r etmek anlamına gelirse onlar kafirdirler ve onlarla savaşmak farzdır. Ama bu grup s&uuml;nnete değil de sadece İslam İmamlarına karşı bir inat i&ccedil;in bunu yapıyorsa bu onlara bu akideyi iyice anlatmaya ve sonra da y&ouml;netici onların işlediği bu b&uuml;y&uuml;k su&ccedil;a ve bozuk akideye karşı hapis, d&ouml;vme gibi uygun g&ouml;rd&uuml;ğ&uuml; bir cezaya &ccedil;arptırması gerekir...</p>\n\n<p>\n	Hanefi fıkhı: S&ouml;zkonusu grup tarafından ortaya atılan iddianın batıl olduğuna fetva vererek ş&ouml;yle demiştir: o gruptakileri sahih naslarda ve sarih s&uuml;nnette ve ravilerinin &ccedil;ok olduğu i&ccedil;in tevat&uuml;r haddine ulaşan hadislerde yer alan bir şeye inan&ccedil; y&ouml;n&uuml;nden muhelefet ettikleri i&ccedil;in, şiddetle yok edilmeleri gerekir. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ve m&uuml;steriz hadisler gereğince <strong>Hz. Mehdi</strong> son zamanda efendimiz İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> ile huru&ccedil; edecektir.</p>\n\n<p>\n	Maliki fıkhı ise bu grubun iddiasının batıl olduğuna fetva verip ş&ouml;yle demiştir: S&ouml;zkonusu grubun, &ouml;len bir şahsın son zamanda zuhur etmesi vaadedilen <strong>Mehdi</strong> olduğuna inanmaları batıldır. &Ccedil;&uuml;nk&uuml; bu inan&ccedil; <strong>Mehdi</strong>&rsquo;nin vasıflarını ve zuhur alametlerini sahih bir şekilde a&ccedil;ıklayan hadislerle &ccedil;elişmektedir.</p>\n\n<p>\n	Hanbeli fakihleri ise ş&ouml;yle demiştir: Bu gurubun inancı son zamandaki <strong>Mehdi</strong>, onun zuhurunun nasıl başlayacağı, kendi vasıfları ve zamanında vuku bulacak olaylar hakkındaki sahih hadislerle &ccedil;eliştiği i&ccedil;in bozuktur ve bunda da hi&ccedil; bir ş&uuml;phe yoktur...</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ulema, bu t&uuml;r sahte Mehdileri reddederken Mehdilik inancını asla raddetmemiş, bilakis, bu inanca temelde katıldıklarını vurgulamış ve s&ouml;zkonusu sahtek&acirc;rların bu girişiminin i&ccedil;y&uuml;z&uuml;n&uuml; ispatlamak i&ccedil;in de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadis ve rivayetlerden faydalanmışlardır.</p>\n\n<p>\n	Kısacası İslam tarihi boyunca bir tek M&uuml;sl&uuml;man alim Mehdilik inancını inkara kalkışmamış, hatta İbn-i Haldun&rsquo;un s&ouml;zlerinde de Mehdilik inancının temelini reddeder ibareler yer almamıştır. Olsa olsa Mehdilik konusunda ş&uuml;pheye d&uuml;şm&uuml;şt&uuml;r. Yani İbn-i Haldun&rsquo;un Yaşadığı d&ouml;nem olan hicri 8. yy&rsquo;a kadar hi&ccedil;bir İslam alimi Mehdilik inancını inkar etmemiş, bu hususta ş&uuml;pheye dahi rastlanmamıştır. İbn-i Haldun&rsquo;dan sonra da İslam uleması yazdıkları &ccedil;eşitli kitaplarla bu inancın doğruluğunu savunarak İbn-i Haldun&rsquo;u reddetmiş ve &ldquo;Mehdilik&rdquo;in tamamen İsl&acirc;mi bir akide olduğunu vurgulamışlardır.</p>\n\n<h3>\n	&Ouml;zetle:</h3>\n\n<p>\n	Buraya kadarki bahsimiz şu şekilde &ouml;zetlenebilir:</p>\n\n<p>\n	1- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru gayb&icirc; meselelerden biri olup bizzat Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından defalarca sahabeye beyan edilmiştir.</p>\n\n<p>\n	2- Şia ve S&uuml;nni kaynaklarında onlarca sahabe bu hadisleri Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&lsquo;tan rivayet etmişlerdir.</p>\n\n<p>\n	3- Hz. Emir&rsquo;el M&uuml;&rsquo;minin İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>, İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em> ve diğer Ehl-i Beyt İmamlarının <em>aleyhi&rsquo;s-sel&acirc;m</em> ashabı, bu İmamlardan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında onlarca hadis aktarmışlardır</p>\n\n<p>\n	4- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin &ccedil;okluğu ve ehemmiyetine binaen S&uuml;nni ve Şi&acirc; uleması, bu hadisleri i&ccedil;eren muteber kaynakların yanısıra sırf bu hadisler hakkında da ayırca &ccedil;eşitli eserler yazmışlardır.</p>\n\n<p>\n	5- Şia ve S&uuml;nni ulemasınca da &ouml;nemle vurgulandığı &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadisler m&uuml;tevatir olup, akidev&icirc; usul&uuml;n ispatı i&ccedil;in muteber ve h&uuml;ccet durumundadırlar.</p>\n\n<p>\n	6- <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili rivayetlerin tamamını; İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nyaya egemen olup diğer b&uuml;t&uuml;n dinlere de galebe &ccedil;alacağı yolundaki Kur&rsquo;an ayetleriyle mutabık ve uyumludur.</p>\n\n<p>\n	7- Mesleye mantık&icirc; a&ccedil;ıdan bakılacak olursa insanoğlunun ilm&icirc;, teknolojik ve dini sahalarda kaydettiği tedrirc&icirc; gelişme ve edinilen toplum tecr&uuml;belere binaen g&uuml;n&uuml;n birinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> tarafından kurulacak olan d&uuml;nya adelet devletinin l&uuml;zum ve hakkaniyetine inanacağı ve bunun can-ı g&ouml;n&uuml;lden kabule hazır olacağı g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	8- İslam tarihi boyunca Mehdiliğini inkar eden bir tek tanınmış alim mevcut değildir.</p>\n\n<h2>\n	İmam Mehdi Hakkında G&uuml;n&uuml;m&uuml;zdek Ş&uuml;phelerin Kaynağı</h2>\n\n<p>\n	İslam ulemasının Mehdilik konusundaki g&ouml;r&uuml;şleri gayet sahih ve hi&ccedil;bir ş&uuml;pheye yer bırakmayacak kadar net olduğu halde neden &ccedil;ağdaş bazı yazarların bu meseleyi inkara kalkıştığı sorusu g&uuml;ndeme gelmektedir. Sahi; Kur&rsquo;an ve ilgili hadisler apa&ccedil;ık ortada dururken ve bunlarda hi&ccedil;bir ekleme veya azaltma yapılmamışken konu neden saptırılmakta ve bu t&uuml;r ink&acirc;rların ardında ne gibi fakt&ouml;rler yatmaktadır?</p>\n\n<p>\n	Bu soruya &ouml;zetle verilecek cevap şudur: S&ouml;zkonusu inkarcılar <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;r ederken ne Kur&rsquo;an&rsquo;a, ne de s&uuml;nnete dayan-mamaktadırlar. İnceleme ve konuşmalarında da İslami y&ouml;ntemlere baş-vurmamaktadırlar; mesela, konuyla ilgili ayet, hadis ve rivayetlerin niteliği ve anlamları &uuml;zerinde ilm&icirc; bir et&uuml;tde bulunmamaktadırlar. Nitekim, eğer Kur&rsquo;an ve s&uuml;nneti esas alıp İslami y&ouml;ntemlerle meselelere yaklaşacak olsalar da, hi&ccedil; ş&uuml;phesiz onlar da, asırlardır İslam ulemasının ulaştığı neticeye ulaşabilecek ve Mehdilik hakikatini kabul etmekten başka &ccedil;areleri kalmayacaktı ki daha sonra bunu etraflıca ele almaya ve meselenin saiklerini incelemeye &ccedil;alışacağız inşaallah.</p>\n\n<h3>\n	İslam&rsquo;da Mehdi İnancını İnk&acirc;ra Neden Olan Fakt&ouml;rler</h3>\n\n<p>\n	Mehdiliği inkar olayı, Kur&rsquo;an ve s&uuml;nnette bulunmayan ve k&ouml;k&uuml; uzak tarihlere kadar varmayan yeni bir din&icirc; ve k&uuml;lt&uuml;rel opozisyondur. Bu yeni olumsuzluğun k&ouml;klerini, d&uuml;nyadaki k&uuml;lt&uuml;rel ve siyasi kutuplaşmaların etkilediği İslam d&uuml;nyasındaki benzeri etkileşme sahalarında aramak gerekir. Bilindiği &uuml;zere, d&uuml;nyadaki k&uuml;lt&uuml;rel gelişmeler ve son d&ouml;nemlerdeki mevcut siyasi bloklaşma ve kutuplaşmalar t&uuml;rl&uuml; etkenlerden kaynaklandığı gibi bunların İslam d&uuml;nyasındaki yanlışlık ve izleri de ayrıca ele alınması gereken &ouml;nemli konulardan biridir. Bu &ouml;zet bahiste b&ouml;ylesine geniş bir mevzuyu ayrıca ele almak m&uuml;mk&uuml;n olmadığından biz burada sadece &ldquo;d&uuml;nyadaki siyasi ve k&uuml;lt&uuml;rel kutupların bu kutuplaşmalarının İslam d&uuml;nyası &uuml;zerindeki bilhassa olumsuz iz ve yankıları&rdquo; &ccedil;er&ccedil;evesinde kısaca birka&ccedil; noktayı vurgulamakla yetineceğiz. Son d&ouml;nemlerde ortaya &ccedil;ıkan &ldquo;Mehdiliğin inkar&rdquo;ı olayında en &ouml;nemli etken şu &uuml;&ccedil;&uuml;d&uuml;r:</p>\n\n<h3>\n	1- M&uuml;steşrikler ve Batılı Yazarları Taklit</h3>\n\n<p>\n	Mehdilik inancı etrafında inkar ve ş&uuml;phe uyandırmaya y&ouml;nelik karekterlerin ardında yatan en &ouml;nemli fakt&ouml;r, ş&uuml;phesiz, oryantalistlerle batılı yazarlardan serdolunan g&ouml;r&uuml;şlerin kimi M&uuml;sl&uuml;manlar tarafından, dikkatle incelenmeden kabul g&ouml;rmesidir. Meselenin daha kolay anlaşılması i&ccedil;in batılı m&uuml;steşriklerin İslam&rsquo;a ve İslam&rsquo;ın Mehdilik inancına nasıl baktıklarını incelemek yeterli olacak ve o zaman kimi M&uuml;sl&uuml;man aydınların onlardan nasıl etkilenmiş olduğu ortaya &ccedil;ıkacaktır.</p>\n\n<h3>\n	Oryantalislerin İslam&rsquo;a Bakışı</h3>\n\n<p>\n	Son birka&ccedil; y&uuml;zyılda batılı oryantalistler s&ouml;m&uuml;r&uuml; ekseninde belli bazı İslami meselelerle bilhassa ilgilenir oldular; mezkur m&uuml;steşriklerin bu &ouml;zel konularda &ouml;ne s&uuml;rd&uuml;kleri tez ve g&ouml;r&uuml;şler dikkatle incelenecek olursa bu g&ouml;r&uuml;şlerin genellikle ger&ccedil;eğe dayanmadığı ve d&uuml;nya s&ouml;m&uuml;r&uuml; sisteminin uzun vadeye y&ouml;nelik &ccedil;ıkarları doğrultusunda garazkar&acirc;ne gayeleri hedeflediği g&ouml;r&uuml;l&uuml;r. S&ouml;zkonusu m&uuml;steşriklerin kimi de bu hususta g&ouml;r&uuml;ş belirtirken ya hıristiyanlık ve yahudiliğin etkisiyle ya da meselelere salt maddi ve beşeri pencerlereden baktıklarından neticede yine mevzunun sapmasına neden olmuş ve birtakım isl&acirc;mi hakikatleri tahrif etmişlerdir.</p>\n\n<p>\n	Dr. Cevad Ali &ldquo;Tarih-ul Arab fil İslam&rdquo; eserinde c.1, s.9-11&rsquo;de bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	Hıristiyan oryantalistlerden bir &ccedil;oğu kilisenin din adamlarıdırlar veya batı ilahiyat fak&uuml;ltelerinde yetişmiş kimselerdirler. Bunlar İslam&rsquo;daki hassas konuları ele aldıklarında bunların hıristiyanlıktan alındığını ispatlayama &ccedil;alışırlar.</p>\n\n<p>\n	Yahudi oryantalistler ise, İslam&rsquo;da olan her şeyin yahudilikten alındığını israrla ileri s&uuml;rerler. Her iki grup da bu hususta kendi eğilimleri doğrultusunda şaftlı yargılarla hareket etmekteler.</p>\n\n<p>\n	Son M&uuml;sl&uuml;man olmuş olan Fransalı Oryantalist İtin Dine ş&ouml;yle diyor:</p>\n\n<p>\n	Oryantalistlerin kendi eğilim ve hislerinden kurtulmaları imkansız olmasa da &ccedil;ok zor bir şeydir. Bu y&uuml;zden onlar peygamber ve sahabenin hayatını ger&ccedil;ek bi&ccedil;imi tamamen kaybolacak şekilde tahrif etmişlerdir. Onlar bilimsel araştırma ve eleştiri metoduna bağlı olduklarını &uuml;stelemekle birlikte, onların Muhammed hakkında yazdıkları kitaplarını okuyan birisi Muhammed&rsquo;in Almanca veya İtalyanca konuştuğunu zanneder. B&ouml;ylece oryantalist yazarın bağlı olduğu dil ve b&ouml;lgeye g&ouml;re Muhammed&rsquo;in de şekli değişime uğramaktadır.</p>\n\n<p>\n	Biz İslam tarihiyle ilgili bu yazılarda ger&ccedil;ek peşinde olsak ger&ccedil;ekten bir iz bulmamız m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	Oryantalistler bizlerce kendi hayallerinin &uuml;r&uuml;n&uuml; olan potreler &ccedil;iziyorlar. Onların sunduğu şahsiyetler ger&ccedil;eği bir yana, hatta Volter Sokot ve Elkendord Domes&rsquo;in efsanevi yazılarındaki hayali şahsiyetlerde de benzerine rastlanamaz.</p>\n\n<p>\n	Esasen s&ouml;zkonusu kesimden bundan başkasını beklemek safdillik olur. Zira kendisi yahudi veya hırıstiyan olan, ya da ateist ideolojiye sahip bir m&uuml;steşrik zaten İslam&rsquo;ı da, İslam peygamberini de inkar ediyor demektir; b&ouml;yle biri herhangi bir et&uuml;d&uuml;n de elbette ki Kur&rsquo;an ve s&uuml;nneti esas almayacak, vahye dayalı İslam senetlerini &ouml;l&ccedil;&uuml; kabul etmeyecektir. B&ouml;yle bir araştırmacının herhangi bir yorum mecburiyetinde kalması halinde meseleye hırıstıyanlık, yahudilik veya ateizm gibi pencerelerden yaklaşacağı ve mesela İslam dinini yorumlarken, bu dinin doğal fakt&ouml;rlerden kaynaklandığını ve değerlerini de hırıstiyanlık, yahudilik veya bir başka dinden aldığını ya da tamamen peygamberin kendi beşer&icirc; zekasının &uuml;r&uuml;n&uuml; olduğunu s&ouml;yleyeceği apa&ccedil;ık ortadadır. M&uuml;steşriklerin b&uuml;t&uuml;n inceleme, beyan ve eserlerine hakim olan atmosfer budur. Aşağıda s&ouml;zkonusu eserlerinden birka&ccedil; &ouml;rnek aktaracağımız aydın ve incelemeden ge&ccedil;en bu zevatın &ccedil;alışma ve d&uuml;ş&uuml;ncelerinin &uuml;r&uuml;n&uuml;n&uuml; &ldquo;İslam&rsquo;ın asalet ve &ouml;zsoyluluğunu inkar etme, Kur&rsquo;an ve s&uuml;nnetin vahye dayalı hakikatlerini zedelemeye &ccedil;alışma veya hi&ccedil; olmazsa bu hakikatler &ccedil;evresinde ş&uuml;pheler uyandırma&rdquo; şeklinde h&uuml;lasa etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Başka bir deyişle m&uuml;steşrikler ilgin&ccedil; bir ittifakla hep benzeri şeyleri yazıp yaymış ve İslam&rsquo;ın başka dinlerden kayanaklandığını, Kur&rsquo;an-ı Kerim&rsquo;in -neuzubillah- Allah&rsquo;ın vahyi olmayıp tabii şartlarda oluşan hadiselerdir ki Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından Yahudilikten iktibas edildiğini ve bunlarda birtakım değişiklikler yapılarak Kur&rsquo;an&rsquo;ı oluşturduğunu ve bug&uuml;n hadis olarak rivayet edilen şeylerin onun s&ouml;zleri değil, halkın kendi s&ouml;zleri olduğunu, o s&ouml;ylemişse bile vahyle değil, yahudiler, hırıstiyanlar veya diğer kavimlerden iktibas edildiğini s&ouml;ylemek istemişlerdir,</p>\n\n<p>\n	Bu arada, s&ouml;zkonusu oryantalistlerin b&ouml;yle incelemelerde ilk adımda a&ccedil;ık&ccedil;a İslam ve İslam Peygamberini inkar ve Kur&rsquo;an&rsquo;ın vahye dayalı oluşunu sarahatle reddetme gibi bir yol izlemediklerini de hemen belirtelim. Her ne kadar bunu yapan bazı m&uuml;steşrikler olmuşsa da, genel ge&ccedil;er y&ouml;ntemleri &ccedil;ok daha farklı olmuştur. Aksi takdirde garazkar olduklarını herkes kolayca anlayacak, M&uuml;sl&uuml;man ve gayri m&uuml;slim herkes, onların eserleri ve g&ouml;r&uuml;şlerinde &ouml;ne s&uuml;ren bilimsellik ve araştırmacılığın sadece aldatıcı bir kılıf olduğunu &ccedil;abucak farkedecek ve oryantalizm b&uuml;t&uuml;n itibarını bir &ccedil;ırpıda yitirmiş olacaktı. Binaenaleyh oryantalistler İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı ink&acirc;r ve İslami hakikatleri tahrif hususunda daha &ccedil;ok, indirekt y&ouml;ntemlere başvurmuşlar; kimi zaman ilm&icirc; araştırmalar kılıfında, kimi zaman Hz. peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i g&uuml;ya &ouml;v&uuml;yormuş ve onun şahs&icirc; zekasına &ccedil;ok hayranlık duyuyormuş gibi g&ouml;r&uuml;nerek kurnazca metodlarla yazdıkları s&ouml;zde &ldquo;ilm&icirc; tetkikleri&rdquo; nde, okuyucuyu şartlandırma ve kendi d&uuml;ş&uuml;nce ve emellerini ona ampoze etme yoluna gitmişlerdir. B&ouml;ylece okuyucunun; bilhassa M&uuml;sl&uuml;man okuyucunun; &uuml;rk&uuml;t&uuml;lmeden yazarla paralel d&uuml;ş&uuml;n&uuml;p onunla birlikte adım atması ve yazarın bu g&uuml;ya &ldquo;bilimsel&rdquo;(!) ve &ldquo;tarafsız&rdquo;(!) incelemeleri neticesinde edindiği tespitlere, okuyucunun farkında dahi olmadan katılmısı sağlanmak istenmiştir. Bahsimizin bu kısımında m&uuml;steşriklerin bu y&ouml;ntemlerinden birka&ccedil; &ouml;rnek aktarıyor; detaylı incelemeler ve son kararı okuyucunun kendisine bırakıyoruz:</p>\n\n<h2>\n	Oryantalistlerin İslam Konusundaki G&ouml;r&uuml;şlerine Birka&ccedil; &Ouml;rnek</h2>\n\n<h3>\n	Oryantalislere G&ouml;re Hz. Resulullah&rsquo;ın (s.a.a) S&ouml;z Ve Haberleri, Onun Kendi Zeka ve Hayal G&uuml;c&uuml;n&uuml;n &Ucirc;r&uuml;n&uuml;d&uuml;r!</h3>\n\n<p>\n	Mc. Donald ş&ouml;yle der: Muhammed Mekke&rsquo;deki yahudilere yaslanmıştır. Ama onlar &ccedil;ok ge&ccedil;meden ona d&uuml;şmanlık beslemeye başlayınca başka yardımcılar bulmaya &ccedil;alışmaktan başka bir &ccedil;aresi kalmamıştır. B&ouml;ylece keskin zekası ile arapların babası olarak İbrahim&rsquo;e yeni bir y&ouml;n vermeye sevketmiş ve bu yolla da kendisini kendi d&ouml;neminin yahudiliğinden kurtarıp İbrahim&rsquo;in yahudiliğine bağlamayı başarmıştır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[21]</a> Horovitz Tevrat maddesi altında ş&ouml;yle diyor: &ldquo;Kur&rsquo;an&rsquo;da bu gibi a&ccedil;ık işaretlerin yanısıra aldığı kaynağı demeden Tevrattan aldığı ve bir &ccedil;ok yerde tekrarladığı h&uuml;k&uuml;m ve kıssalar mevcuttur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[22]</a></p>\n\n<p>\n	Peygamber, g&ouml;kten gelen el&ccedil;inin peygamberlerle konuştuğu kıssasını kendisi uydurmuş ve sonra da kendi risalet ve vahyini ondan aldığına inanmıştır. Belli olan şu ki, Cebrail İncil&rsquo;deki, m&uuml;jdelemeden haberi olmuş, ama, Cebrail&rsquo;e diye birisini bir vasıta olmadan tanıması m&uuml;mk&uuml;n olmadığı i&ccedil;in belki de bu hadisi bazı filozof ve din araştırmacılarından veya hanif din &uuml;zere olanlardan duymuştur. Ve onlara da bu mesele saptırılarak ulaşmıştır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[23]</a></p>\n\n<p>\n	A.J Wensink, ise ş&ouml;yle diyor: &ldquo;Salat (namaz) kelimesinin Kur&rsquo;an&rsquo;dan &ouml;nceki, edeb&icirc; eserlerde ismi ge&ccedil;mediğine g&ouml;re, belki de diğer simgelerini arap &uuml;lkelerinde yaşayan yahudi ve hıristiyanlardan almıştır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[24]</a> Diğer bir yerde de ş&ouml;yle diyor: Gold Zehir, Gold zehir beş vakitlik namaz hususunda Hutsma&rsquo;yı redderken beş vakitlik namazların belirlenişinin Farslara ait izlerin bulunduğuna inanıyor.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[25]</a></p>\n\n<p>\n	Mc. Donald Allah maddesiyle ilgili olarak ş&ouml;yle diyor: Allah&rsquo;ın isimlerinden biri de &ldquo;es-selam&rdquo;dır. Bu sıfat sadece Haşr suresinde yeralmış bulunmaktadır... Bu sıfat hırıstiyanların ibadetlerinde okunan ibarelerden Muhammed&rsquo;in hafızasında kalan bir kelime olabilir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[26]</a></p>\n\n<p>\n	Allah maddesinde ş&ouml;yle diyor: A&ccedil;ıktır ki, yaratıcının sıfatlarını Muhammed İbranice&rsquo;den almış ve &ouml;zel anlamını kastetmeden işletmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[27]</a> Aynı zat &ldquo;ba&rsquo;l&rdquo; maddesiye ilgili olarak da aynı iddiayı tekrarlamış ve bu kelimenin Tevrat&rsquo;tan alındığını, sonra da ona başka bir anlam verilmeğe &ccedil;alışıldığını s&ouml;ylemiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[28]</a></p>\n\n<h3>\n	M&uuml;steşrikler Karşısında M&uuml;sl&uuml;manların Vazifesi</h3>\n\n<p>\n	M&uuml;steşriklerde bu t&uuml;r ifade ve beyanlara sık&ccedil;a rastlamak m&uuml;mk&uuml;nd&uuml;r; Kur&rsquo;an, vahy ve s&uuml;nneti beşeri fikirlermiş&ccedil;esine takdim eden bu t&uuml;r m&uuml;steşrik vecizelerinin tamamına değinebilemek i&ccedil;in ciltler dolusu kitaplar yazmak gerekir aslında. Bu &ouml;rneklerle şunu a&ccedil;ıklamak istedik: M&uuml;steşriklerin bu t&uuml;r tespitleri genellikle bir inceleme hatası değil, kimi zaman &ouml;neceden hesaplanmış tavırlar, kimi zaman da araştırma y&ouml;ntem ve prensiplerinin doğru olmayışından kaynaklanmaktadır ki yahudi veya hırıstiyan bir m&uuml;steşrikin elinde ister istemez b&ouml;ylesi sonu&ccedil;lar doğurmaktadır. İşte bu noktada M&uuml;sl&uuml;man araştırmacılar İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinin m&uuml;dafaası i&ccedil;in kaleme sarılmalı ve bunun d&icirc;n&icirc; ve ilm&icirc; vazife olduğu bilincini taşıyabilmelidirler. O zaman mezkur oryantalistlerin y&ouml;ntem veya prensip hatalarını kolaylıkla tespit etderek İslam&rsquo;ın hakkaniyetini herkese ispatlama imkanı doğar. Oysa iş tam tersine olmuş ve bazı M&uuml;sl&uuml;man yazarlarla aydınlar, m&uuml;steşriklerin İslam&rsquo;a y&ouml;nelik bu aşikar saldırılarına karşı koyacakları yerde onları &ldquo;samimi araştırmacılar ve tarafsız bilimadamları (!)&rdquo; olarak kabul edip kendi eser ve konuşmalarında s&uuml;rekli oryantalistlerden iktibaslarda bulunup g&ouml;r&uuml;şlerini belge kabuletmek suretiyle onların g&uuml;ndemde tutulmasına vesile olmuş ve bu şarkiyatcıların İslam d&uuml;şmanı fikirlerinin M&uuml;sl&uuml;man toplumlara sızmasında ara&ccedil; olmak gibi b&uuml;y&uuml;k bir hataya d&uuml;şm&uuml;şlerdir. Bunun en bariz &ouml;rneklerinden biri y&uuml;ce İslam dininin Mehdilik inancıdır. M&uuml;sl&uuml;man yazar ve aydınların bir kısmı bu hususta yahudi ve hırıstiyan şarkiyat&ccedil;ıların g&ouml;r&uuml;şlerini olduğu gibi esas almış, kendi dinlerinin naslarına istinad edeceklerine, tutup oryantalistlerin kıstaslarına sarılmışlardır. Daha &ouml;nceki bahsimizde bu kistas ve maksatlı g&ouml;r&uuml;şlerden birka&ccedil; &ouml;rnek vefmiştik: şimdi kimi M&uuml;sl&uuml;man yazarların Mehdilik konusundaki &ouml;zel g&ouml;r&uuml;şlerini aktaracak ve bunların, s&ouml;zkonusu şarkiyat&ccedil;ıların g&ouml;r&uuml;şleriyle ne kadar aynı olup &ouml;rt&uuml;şt&uuml;ğ&uuml;n&uuml;, hatta bu M&uuml;sl&uuml;man yazarların kendilerinden bir tek c&uuml;mle ekleme ihtiyacı bile hissetmediğini hep birlikte g&ouml;receğiz:</p>\n\n<h3>\n	Şarkiyat&ccedil;ıların Hataları Bir Konuyla Sınırlı Değil, Usul ve Prensip Hatasıdır</h3>\n\n<p>\n	M&uuml;steşriklerin hatası, herhangi bir araştırmacının (m&uuml;steşriklere de araştırmacı diyebilmek m&uuml;mk&uuml;nse tabi!) pekala yapabileceği bir inceleme veya bulgu hatası değildir; onlarınki tamemen usul ve prensiplerden doğan temel inan&ccedil;lardan kaynaklanan batıllardır; yahudi, hırıstiyan veya maddeci olan her araştırmacı i&ccedil;in ka&ccedil;ınılmaz yanlışlardır bunlar. Konunun dışına taşmamak i&ccedil;in daha &ouml;nce aktardığımız &ouml;rnekler bu garazkar zevatın y&uuml;zlerce hata ve garazlarından sadece birka&ccedil;ını g&ouml;stermektedir. Şarkiyatcılar İslam&rsquo;la ilgili inceleme ve beyanlarında daima &ouml;nyargılı olmuşlar ve b&uuml;t&uuml;n g&ouml;r&uuml;ş ve beyanlarını &ldquo;Hz. Muhammed sallallahu aleyhi ve alihi vesellem&rsquo;in, haşa peygamber olmadığı, dolaysıyle Kur&rsquo;an ve s&uuml;nnetin de vahye dayalı bulunmadığı&rdquo; şeklindeki inkarcı ve m&uuml;şrik bir inan&ccedil; sistemi &uuml;zerine bina etmişlerdir. B&ouml;yle bir batıl &ouml;nyargıyla hareket ettikleri ve bir zemine ayak bastıkları i&ccedil;in elde ettikleri sonu&ccedil; ve neticeler de batıl ve yanlış olmuş ve bu yanlış y&ouml;ntemle mesela Kur&rsquo;an&rsquo;la s&uuml;nnette ge&ccedil;en ve hırıstiyanlık, yahudilik veya diğer din ve g&ouml;r&uuml;şlerle benzeşen bir nokta bulduklarında bunu, &ldquo;demekki İslam falan dinden tezah&uuml;r edip ortaya &ccedil;ıkmış&rdquo; şeklinde değerlendirmelerde bulunmuş, hi&ccedil;bir benzeşme g&ouml;rmedikleri hususları da &ldquo;ilahi vahye dayanmayan ve tamamen doğal gerek&ccedil;elerden kaynaklanan veya Hz. Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ya da M&uuml;sl&uuml;-manların hayat şartlarında şeklini bulmuş kurallar&rdquo; şeklinde yorum-lamışlardır!</p>\n\n<h3>\n	Bu Yanlış Y&ouml;ntemin Mehdilik Konusunda Doğurduğu Sonu&ccedil;</h3>\n\n<p>\n	Yahudi, hırıstiyan veya maddeci m&uuml;steşriklerin birtakım &ouml;nyargı ve g&acirc;r&acirc;zlardan hareketle yanlış neticelere ulaştıkları ve alabildiğine eleştirerek, her zaman yaptıkları gibi yahudilik, hırıstiyanlık veya benzeri bir başka batıl inanca yanaşma yoluna gidip &ldquo;maddi şartların doğruduğu ka&ccedil;ınılmaz neticeler &ldquo; ya da &ldquo;siyasi ve sosyal emellerin şekillendirdiği beşer&icirc; inan&ccedil; ve zeka &uuml;r&uuml;nleri&rdquo; şeklinde tahrifatlarla tanıtmaya &ccedil;alıştıkları nice isl&acirc;mi meslelerden biri de Mehdilik konusudur.</p>\n\n<p>\n	Mesela Donald... ş&ouml;yle der: &ldquo;Emeviler d&ouml;neminde İslam devletlerin varolan adalet ve bereberlik yetersizliği son zamanda <strong>Mehdi</strong>&rsquo;nin ortaya &ccedil;ıkacağı fikrinin oluşmasının sebeplerinden olacağı b&uuml;y&uuml;k br ihtimaldir.&rdquo;</p>\n\n<p>\n	Goldzhıer de fikrini ş&ouml;yle a&ccedil;ıklar: &ldquo;Aslında Yahudi ve Hıristiyan motiflerden doğup etkilenmiş olan Mehdilik d&uuml;ş&uuml;ncesi Zerd&uuml;ştl&uuml;ğ&uuml;n kalıplarından da etkilenip hayalci insanların hayal &uuml;r&uuml;nleriyle de yoğrulunca ortaya bug&uuml;nk&uuml; Mehdilik destanı &ccedil;ıkmış oldu! Sonra da Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadislerinden <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a dair alıntılarda bulunulmuştur ki bu hadislere sahih hadis kitaplarında rast-lamak m&uuml;mk&uuml;n değildir<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[29]</a></p>\n\n<p>\n	Van Volten aynı doğrultuda hareket ederek ş&ouml;yle der: Doğulular kehanet ve bilinmeyen gelecekten haber vermeğe ruh&icirc; y&ouml;nden eğilimlidirler. Bu y&uuml;zden kurtarıcıya inanmak doğu tabiatına uygundur. Bu ise o y&ouml;relerde bulunan cehalet ve zul&uuml;mden kaynaklanmaktadır. Bu y&uuml;zden bu t&uuml;r inan&ccedil;lar eski doğu halkları arasında varola gelmiştir. Volter ş&ouml;yle diyor. Abbasi h&uuml;k&uuml;mdarlarının zulm&uuml; Emeviler d&ouml;nemindeki zul&uuml;mden az olmamıştır. Bu ise, halkı yeni Abbasi d&uuml;zenin zulm&uuml;nden kurtulmak i&ccedil;in Mehdilik inancına sarılmaya sevketmiştir.</p>\n\n<p>\n	1.&nbsp;&nbsp;&nbsp; Binaenleyh şarki yaratıcıların İslam&rsquo;da Mehdilik inancı yahudilik ve hrıstiyanlıktan alınma bir inan&ccedil;tır.</p>\n\n<p>\n	2- Kimi oryantalislere g&ouml;re de Mehdilik inancı o &ccedil;ağlarda mevcut zul&uuml;m ve baskı ortamının şartlarından kaynaklanmış sosyal bir tepkimedir ve d&icirc;n&icirc; hakikati yoktur.</p>\n\n<p>\n	Daha &ouml;nce de belirttiğimiz gibi, tarafsız araştırmacılar olduğu (!) zannedilen bu oryantalisler; kendi b&acirc;tıl dinleri ve hizmet ettikleri malum odaklardan aldıkları direktifler neticesinde İslam&rsquo;ı ve Kur&rsquo;an&rsquo;ı zaten reddetmekte ve bunları yahudilik, hrıstiyanlık veya insan zekasının &uuml;r&uuml;n&uuml; olarak telakki ettiklerinden, bundan başka bir tavır sergilemeleri ve ger&ccedil;eğe yakın durmaları da beklenmez elbet. Esasen s&ouml;zkonusu şarkiyat&ccedil;ıların Mehdilik konusunda bundan farklı bir tutum sergilemeleri şaşırtıcı olur.</p>\n\n<h3>\n	Batılı Oryantalistlerin Doğulu Taklit&ccedil;ileri</h3>\n\n<p>\n	S&ouml;zkonusu oryantalistlerin doğulu taklit&ccedil;ileri de Mehdilik konusunda onların fikirlerine destek verip onların b&acirc;tıl bulgu ve verilerini savunmaktan başka birşey yapmamışlardır. Aradaki tek fark, oryantalistlerin aksine, s&ouml;zkonusu taklit&ccedil;ilerin kendilerine M&uuml;sl&uuml;man bir araştırmacı g&ouml;r&uuml;n&uuml;m&uuml; vermeleri ve İslam&icirc; meseleleri &ldquo;M&uuml;sl&uuml;man bir aydın ve yazar&rdquo; &uuml;nvanıyla tahrif etmiş olmalarıdır! Mesela Ahmet Emin şu iddiada bulunur:</p>\n\n<p>\n	&ldquo;Şia&rsquo;yı Mehdilik fikrini &ccedil;ıkarmaya ve ona sarılmaya sevkeden şey, Ali&rsquo;nin &ouml;ld&uuml;r&uuml;lmesi, Muaviye&rsquo;nin başa ge&ccedil;mesi, Hasan&rsquo;ın ona biat etmesi, sonra H&uuml;seyin&rsquo;in şehit d&uuml;şmesi, Emevilerin aleyhine yapılan hareketlerin yerilgiyle sonu&ccedil;lanması ve onların iktidarı elerinde bulundurmaları gibi vakıalar netisesinde oluşan Şia&rsquo;nın durumu olmuştur.&rdquo;</p>\n\n<p>\n	Yine onun &ouml;ğrencisi olan Sa&rsquo;d Muhammed Hasan da, Mehdilik inancını kimi zaman yahudilik ve hırıstiyanlığa bağlamaya &ccedil;alışmakta, kimi zaman da zul&uuml;m şartlarının doğurduğu zihn&icirc; bir hayal &uuml;r&uuml;n&uuml; olarak değerlendirme yoluna gitmektedir.</p>\n\n<p>\n	T&uuml;rkiyeli yazarlardan Ethem Ruhi Fığlalı da Marglıous&rsquo;un g&ouml;r&uuml;şlerini aynen iktibas etmiş ve ondan etkilenerek ş&ouml;yle diyebilmiştir:</p>\n\n<p>\n	&ldquo;Hz. H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Kerbel&acirc;&rsquo;da hicri 61. (miladi 680) yılında Emeviler tarafından şehid edilmesi M&uuml;sl&uuml;manları hakikaten &ccedil;ok sarsmış ve bir &ldquo;kurtarıcı&rdquo;ya -duyulan- ihtiya&ccedil;, acil hale gelmişti.&rdquo; (Ethem Ruhi Fığlalı: İtik&acirc;di İslam Mezhepleri, s: 268)</p>\n\n<p>\n	Ve bir başka yerde de ş&ouml;yle diyor Fığlalı: &ldquo;Mutlak m&uuml;stebid idarecilerin h&uuml;km&uuml; altında ezilen kitleler, kendilerini karanlıklardan aydınlığa &ccedil;ıkaracak bir kurtarıcıyı, yani &ldquo;<strong>Mehdi</strong>&rdquo; yi daima beklemişlerdir. (Ae. s: 267)</p>\n\n<p>\n	İşin ilgin&ccedil; ve &uuml;z&uuml;c&uuml; tarafı sayın Fığlalı&rsquo;nın bu g&ouml;r&uuml;şlerine Kur&rsquo;an ve s&uuml;nnette delil bulamadığından bir m&uuml;steşriki nass kabul etmesi ve bu satırlara belge olarak aktardığı dipnotta &ldquo;Modlang&rdquo;ın fikirlerini &ouml;l&ccedil;&uuml; ve dayanak almış olmasıdır!</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu taklit&ccedil;ilerin Mehdilik konusundaki tutumları yahudi ve hırıstiyan m&uuml;steşriklerin tavırlarıyla tıpatıp aynı olup zerrece farklılık arzetmemekte ve bu g&ouml;r&uuml;şlerde kendilerine ait tek c&uuml;mleye rastlanmamaktadır. Halbuki Mehdilik hakikatinin inkarı ve bunu yahudilik veya hırıstiyanlıkla a&ccedil;ıklama, ya da zalim ve zorba egemenlerin doğurduğu şartların sosyal bir tepkisi şeklinde değerlendirme hatasına İslam tarihinde rastlamak m&uuml;mk&uuml;n değildir; bilakis; İslam&rsquo;ın temel inan&ccedil;larından olan Mehdilik hakikatinin inkarı yahudilik ve hırıstiyanlıktan iktibas edilmiş bir tahrif ve saptırmaca olup; Mehdiliği inkara kalkışan İslam camiasındaki yazarların tamamı, bu fikirleri ya hırıstiyan, ya yahudi yazarlardan almışlardır.</p>\n\n<p>\n	Bu alanda Said Eyyub da diyor ki: &ldquo;Aldatıcılar aleminde bilginlik ve d&uuml;r&uuml;stl&uuml;k maskesi altında k&uuml;lt&uuml;r&uuml;m&uuml;z&uuml; tamamen &ccedil;&uuml;r&uuml;tmek isteyen niceleri vardır. Batılı Gold Zehir ve Volter gibi bazıları Mehdilik fikrini reddettikleri i&ccedil;in, burada da bir takım aydınlar onlara uymuşlardır. Bunun nedeni ise bunların hep Batıdan ne gelirse ona hayranlık duydukları i&ccedil;indir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[30]</a></p>\n\n<p>\n	Birka&ccedil; noktaya dikkat edilecek olursa mesele daha kolay anlaşılır: Herşeyden &ouml;nce; bu t&uuml;r iddiaları ilk başlatanın daima batılı hırıstiyan veya yahudi yazarlar olduğunu, mevcut &ouml;rnekler ve belgelerin de a&ccedil;ık&ccedil;a ortaya koyduğu &uuml;zere, M&uuml;sl&uuml;man ge&ccedil;inen taklit&ccedil;i yazarların daima onları izlemiş ve onların d&uuml;ş&uuml;ncelerini taklit etmiş bulunduğunu g&ouml;zden ırak tutmamak gerkir. İkinci &ouml;nemli nokta ise, bu taklit&ccedil;i yazarların genellikle takdim edilen ve ger&ccedil;ekte batı k&uuml;lt&uuml;r&uuml;ne hayran ve batılı araştırmacı ve yazarların fikirlerinden kolayca etkilenen tipler olmasıdır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da, s&ouml;zkonusu batı hayranı bu taklit&ccedil;ilerin; yahudi ve hırıstiyan m&uuml;steşrikleri ger&ccedil;ekten ciddi birer araştırmacı ve bilimadamı zannetmesi ve onların yazılı eserlerini bilimsel ve ciddi eserler olarak telakki etmesidir. Bu nedenledir ki mezbur yazarlarla s&ouml;zde aydınlar, &ccedil;eşitli İslam&icirc; konularda, ve bu c&uuml;mleden olmak &uuml;zere bilhassa Mehdilik konusunda fikir y&uuml;r&uuml;t&uuml;rken hep bu m&uuml;steşriklerin belgelerini oryantalistlerin inceleme beyanatlarında arama yoluna gitmişler, her nasılsa bunun kendilerine entellekt&uuml;el bir prestij kazandıracağını ve o zaman daha bir &ldquo;aydın&rdquo; (!) g&ouml;r&uuml;neceklerini d&uuml;ş&uuml;nm&uuml;şlerdir!</p>\n\n<p>\n	Mesela &ldquo;Ethem Ruhi Fığlalı&rdquo; Mehdilik mevzuna ayırdığı 22 sayfalık g&ouml;r&uuml;şlerinde tam 24 yerde Mc. Donald ve Goldzhceir gibi m&uuml;steşriklerin g&ouml;r&uuml;ş ve beyanatlarına atıfda bulunmuş ve İslam&rsquo;a ve İslam&icirc; meselelere nasıl baktıklarını daha &ouml;nce a&ccedil;ıklamış olduğumuz gibi g&ouml;sterme yoluna gitmiştir!! <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[31]</a> Mehdiliğe inananları bu inancın ispatı i&ccedil;in Kur&rsquo;an ve s&uuml;nnete başvururken; Mehdiliği ink&acirc;r edenlerin, bunu ispatlamak i&ccedil;in Yahudi ve Hıristiyan yazarlardan destek ve senet araması bile, aklı selim sahibi insanlar i&ccedil;in yeterince a&ccedil;ıklayıcı ve d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Hal b&ouml;yle iken, bu iki kutuptan hangisinin İsl&acirc;m&icirc; ve hangisinin yahudilikten kaynaklanmış olduğu apa&ccedil;ık ortadadır zaten.</p>\n\n<h2>\n	Fığlalı&rsquo;nın Hz. Mehdi Ve Hz. İsa (a.s) Hakkındaki G&ouml;r&uuml;şlerine Bir Eleştiri</h2>\n\n<p>\n	Ethem Ruhi Fığlalı T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra kalkışan yazarların ilk başta gelenlerinden biridir ve bilindiği &uuml;zere bug&uuml;n T&uuml;rkiye&rsquo;de <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı ink&acirc;ra yeltenenlerin tamamına yakın bir kısmı bu g&ouml;r&uuml;şlerini ondan almış olup, iddialarını onun g&ouml;r&uuml;şlerine dayandırmaktadırlar. Bu nedenle s&ouml;zkonusu yazarın mezbur mevzu etrafındaki g&ouml;r&uuml;şlerinin ciddi bir değerlendirmesini yapmanın gerekli ve faydalı olacağı inancındayız.</p>\n\n<p>\n	&ldquo;Ethem Ruh&icirc; Fığlalı&rsquo;nın bu konudaki en &ouml;nemli menfiliği, &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şlerini Kur&rsquo;an ve s&uuml;nnetten değil, yahudi ve hırıstiyan m&uuml;steşriklerden olması ve olaya onların penceresinden bakmasıdır&rdquo; demiştik. Bunun yanısıra s&ouml;zkonusu yazarın g&ouml;r&uuml;şlerinde kimi zaman meseleyi saptırma, kimi zaman da hakkı batıl gibi g&ouml;sterme gayretleri de var ki; bunlardan birka&ccedil;ını aktarmamız yeterli olacaktır sanıyoruz:</p>\n\n<h2>\n	1- Fığlalı&rsquo;nın Mehdilikle Ric&rsquo;at Konusunu Karıştırması</h2>\n\n<p>\n	Ethem Ruhi Fığlalı efendi son h&uuml;km&uuml;n&uuml; zaten &ouml;nceden vermiş olduğu y&uuml;ce İslam&rsquo;ın vazge&ccedil;ilmez hakikatlerinden olan Mehdilik ger&ccedil;eğini inkar edip M&uuml;sl&uuml;man halkın bu temel konu &ccedil;evresindeki inan&ccedil;larını tezyif yoluyla zihinleri bulandırmaya &ccedil;alıştığı i&ccedil;in; tıpkı selefleri olan şarkiyat&ccedil;ılarla onların doğulu taklitcilerinin yaptığının aynını yapmakta ve Mehdilik inancının bir İslam inancı olmadığını iddia yoluna giderek bu inancın yahudilik ve hırıstiyanlık inan&ccedil;larından İslam&rsquo;a ge&ccedil;miş olduğunu s&ouml;ylemek istemektedir. Ancak, bunu doğrudan doğruya s&ouml;ylemeye cesaret edemediği ve bu y&ouml;ntem de artık kalıplaşmış bir oryantalizm oyunu olarak yeterince tanındığı i&ccedil;in Ethem Fığlalı efendi oyunu biraz daha zarif kurallarla oynamakta ve m&uuml;steşriklerin g&ouml;r&uuml;şlerini aktardıktan sonra bu g&ouml;r&uuml;şleri kesin ifadelerle reddetmeyerek &ldquo;bu kanaatlerine katılmak pek m&uuml;mk&uuml;n g&ouml;r&uuml;lmemektedir&rdquo; şeklindeki ifadelerle meseleyi muğlak ve ş&uuml;pheli bir sınırda bırakmayı tercih etmektedir. Yazar, ilgin&ccedil; bir y&ouml;nteme daha başvurarak Mehdilik inancının Yahudilik veya Hıristiyanliktan kaynaklandığına katılmadığını s&ouml;ylemekte, ama bunu s&ouml;ylerken hemen ardından m&uuml;steşriklerin aksi cihetteki g&ouml;r&uuml;şlerini de dipnot d&uuml;şmekten kendini alamayarak dolaylı empoze y&ouml;ntemine başvurmaktadır. Bununla da yetinmeyen Fığlalı, garazk&acirc;r yazarların sık sık d&uuml;şt&uuml;ğ&uuml; bir konuma daha tenezz&uuml;l etmekte ve Mehdilikle ric&rsquo;at inancını karıştırmaya &ccedil;alışarak oryantalist seleflerinden geriye kalmamaya gayret etmekte ve &ldquo;İtikadi İslam Mezhepleri&rdquo; adlı kitabında ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Daha sonraki devirlerde olduk&ccedil;a yaygınlaşan bu <strong>Mehdi</strong> fikri biraz sonra da temas edileceği &uuml;zere d&ouml;n&uuml;ş, yani &ldquo;ric&rsquo;at&rdquo; inanışı ile de karışık olmuş ve kurtarıcı olarak yeni bir şahıs beklemek yerine &ldquo;&ouml;len, fakat &ouml;lmediğine inanılan bir kimsenin yeniden gelişi&rdquo; ve d&ouml;n&uuml;ş&uuml; şeklinde anlaşılmaya başlamıştır.</p>\n\n<p>\n	Fığlalı&rsquo;nın buradaki kelime oyunu her ne kadar ustaca planlanmışsa da az bir dikkatle kolayca farkına varılabilmekte ve saptırmak istediği mesele bile olanca &ccedil;arpıklığıyla sırıtmaktadır. &Ccedil;&uuml;nk&uuml; ric&rsquo;at inancı Fığlalı&rsquo;nın kelime oynuyla tahrif etmeye &ccedil;alıştığı gibi &ldquo;&Ouml;len, ama &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; (s: 267) değil; &ldquo;&ouml;len ve &ouml;ld&uuml;ğ&uuml;ne de inanılan kimsenin yeniden gelişi ve d&uuml;nyaya d&ouml;n&uuml;ş&uuml;&rdquo;d&uuml;r ki sayın Fığlalı şu ifadelerinde de aynı d&ucirc;n payeye d&uuml;şmekten kurtulamamaktadır:</p>\n\n<p>\n	&ldquo;Daha sonra, kurucusu olarak kabul edildiği Keysaniye fırkasınca &ouml;l&uuml;m&uuml; inkar edilmiş ve &ouml;lmez olarak Radva Dağı&rsquo;na yerleştirilmek suretiyle, orada d&ouml;neceği zaman beklenir olmuştur. B&ouml;ylece Muhammed bin el-Hanefiyye, daha sonraki İsna Aşeriyye şiilerinin gizli İmamı gibi &ldquo;el-Mehdiyy&rsquo;ul Muntazar&rdquo;, yani &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; haline gelmiştir. Tabi bu durumda Mehdilik fikrine ric&rsquo;at inanışının da sokulmuş olduğu ve bilhassa şiilerce gizli İmamları i&ccedil;in benimsendiği g&ouml;r&uuml;lmektedir&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı burada ric&rsquo;ati&rdquo; &ouml;len ve &ouml;lmediğine inanılan birinin d&ouml;n&uuml;ş&uuml;&rdquo; şeklinde saptırırken İmamiye Şi&acirc;sının <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki inancına &ccedil;ağrışını saptırmakta, zuhur ve gaybet olayıyla ric&rsquo;at meselesini kasıtlı bir şekilde birbirine karıştırarak bu konuları &ccedil;ok iyi bilmeyen M&uuml;sl&uuml;man dimağlarda ş&uuml;phe ve inkar izleri bırakmayı planlamaktadır. Daha sonra da Mehdilik ve ric&rsquo;at konusunu karıştırarak, ric&rsquo;atin tamamen yahudi ve hıristiyan inancı olduğunu iddia ediyor. Bununla varacağı sonu&ccedil; ise esasen <strong>Mehdi</strong> inancını yahudilikle hırıstiyanlığa bağlayarak, &ouml;nceden pl&acirc;nlamış olduğu şekilde zihinleri iğfal etmek olacaktır. Nitekim ric&rsquo;at konusunda, belirttiğimiz şekilde &ccedil;arpıttıktan sonra Fığlalı Bey, ağzındaki baklayı nihayet &ccedil;ıkarmakta ve &ldquo;Ş&uuml;phe yok ki ric&rsquo;at, daha &ouml;nce de ifade edildiği gibi, tamamen bir yahudi ve hırıstiyan akidesidir&rdquo; deyivermektedir!</p>\n\n<p>\n	Dolayısıyla, Fığlalı beyin, nice zahmetlere katlanarak ne yapıp edip Mehdilik konusunu ric&rsquo;ate ve ric&rsquo;at konusunu da yahudilik ve hıristiyanlığa irca ettiğini g&ouml;r&uuml;yoruz. Fakat &uuml;z&uuml;c&uuml; olan nokta, Fığlalı&rsquo;nın, yıllarca tahsil ve mutaaladan sonra Şia&rsquo;nın en se&ccedil;kin inan&ccedil;larından biri olan Mehdilik konusundan habersiz oluşu ve Şia&rsquo;daki Mehdilik inancının ric&rsquo;at meselesiyle hi&ccedil; bir ilgisinin olmadığını bilmeyişidir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[32]</a></p>\n\n<h3>\n	Şia İnan&ccedil;larında Ric&rsquo;atla Mehdilik Arasındaki Temel Fark</h3>\n\n<p>\n	Burada şunu belirtelim ki, Mehdilik inancı, gaybet ve zuhur meselesi ric&rsquo;at meselesinden tamamen farklı olduğu apa&ccedil;ık bellidir.Mehdilik inancı, gaybet ve zuhur konusu şu anlamdadır: Doğumundan bug&uuml;ne kadar ve zuhur edip d&uuml;nyayı adaletle dolduracağı g&uuml;ne kadar yaşıyor. Fakat şimdi o hazret gaybettedir; yani insanların arasında olup onların toplantılarına katılıp, hacda hacılar arasında olmasına rağmen insanlar her ne kadar onu g&ouml;rseler bile tanımazlar, o da &ccedil;ok az durumlarda &ouml;zel bir takım maslahatlardan dolayı kendisini tanıtmaktan sakınmaktadır. O bir g&uuml;n zuhur edecek, o g&uuml;n insanlar onu <strong>Mehdi</strong> olarak tanıyacaklar ve o yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	Ama ric&rsquo;at ise şu anlamdadır: Sırf iman veya sırf k&uuml;f&uuml;rle d&uuml;nyada yaşadıktan sonra &ouml;len bir grup insan Allah&rsquo;ın emriyle dirilerek m&uuml;min olanların izzetle ve kafirlerin ise zilletle yaşaması i&ccedil;in d&uuml;nyaya d&ouml;neceklerdir. Dolayısıyla Fığlalı&rsquo;nın ric&rsquo;atı &ldquo;&Ouml;len, fakat &ouml;lmediğine inanılan kimsenin yeniden gelişi&rdquo; şeklindeki tanımı tamamen yanlıştır. Ric&rsquo;atın doğru tanımı &ldquo;&Ouml;len ve &ouml;ld&uuml;ğ&uuml;ne inanılan kimsenin yeniden gelişi&rdquo;dir. Bunun da Şi&acirc;&rsquo;nın, <strong>Hz. Mehdi</strong>&rsquo;nin yaşadığı ve bir g&uuml;n zuhur edeceğiyle ilgili inancıyla hi&ccedil; bir ilgisi yoktur. Ayrıca, ric&rsquo;at ve <strong>Hz. Mehdi</strong>&rsquo;nin zuhuru ikisi de birbirinden tamamen farklı iki anlam olup mantık a&ccedil;ısından bu ikisi arasında hi&ccedil; bir gereksinim ve bağlantı yoktur. Yani eğer ric&rsquo;ate delalet eden hadisler olmadaydı <strong>Hz. Mehdi</strong>&rsquo;nin gaybet ve zuhuruna delalet eden hadislerden bazı insanların &ouml;ld&uuml;kten sonra bir g&uuml;n tekrar d&uuml;nyaya gelecekleri kesinlikle anlaşılmamaktadır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer &ouml;nemli nokta da şudur: İmamet ve Mehdilik inancı Şi&acirc;&rsquo;nın inan&ccedil; esaslarından biridir. Buna g&ouml;re Şi&acirc;, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;tan sonra ilm&icirc; ve siyas&icirc; merciliğin on iki İmama mahsus olduğuna inanmaktadır. Dolayısıyla, Kur&rsquo;an tefsirinde, doğru s&uuml;nneti yanlışından tanımada, fıkıh, kelam ve diğer din&icirc; alanlarda Resul-i Ekrem&rsquo;den (s.a.a.) sonra on iki İmama ve bunlardan biri olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a m&uuml;racaat etmektedir. Ric&rsquo;at meselesi Şia&rsquo;nın &ldquo;İmamet ve Mehdilik&rdquo; ilkesine inanmasından kaynaklanan ayrıntılardan sadece birisidir. İşte bu y&uuml;zden, ric&rsquo;at konusunu hi&ccedil; bir zaman &ldquo;İmamet ve Mehdilik&rdquo; inancıyla bir sırada kabul edemeyiz. Dolayısıyla ric&rsquo;at konusu sadece &ldquo;İmamet ve Mehdilik&rdquo; konusunun kapsamına girmemekle kalmıyor, ortam a&ccedil;ısından da &ldquo;İmamet ve Mehdilik&rdquo; menzilesinde değildir.</p>\n\n<h2>\n	2- İslam&rsquo;ın Hz. İsa&rsquo;nın (a.s) G&ouml;ğe Aldığı ve N&uuml;zul Edeceği Alanındaki İnancını İnk&acirc;r Edilemez</h2>\n\n<p>\n	M&uuml;sl&uuml;manların Kur&rsquo;an ayetleri, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından rivayet edilen hadislere dayanarak g&ouml;r&uuml;ş birliği i&ccedil;erisinde olduğu meselelerden biri, Hz. İsa&rsquo;nın g&ouml;ğe ağdığı ve bir g&uuml;n yery&uuml;z&uuml;ne ineceği inancıdır. -Bu inancın delillerine ileride değineceğiz.- İslam&rsquo;a g&ouml;re yahudiler Hz. İsa&rsquo;yı &ouml;ld&uuml;rmemiş, salibe &ccedil;ekmemişler, aksine, Allah Teala onu ruhu ve bedeniyle g&ouml;ğe &ccedil;ekmiş, o, ahir zamanda g&ouml;kten inerek <strong>Hz. Mehdi</strong>&rsquo;nin yardımına koşacak, onun İmametinde namaz kılacaktır. Ne yazık ki bu İslam&icirc; inan&ccedil; da İslam&rsquo;ın &ldquo;<strong>Mehdi</strong>lik&rdquo; inancı gibi ş&uuml;pheye d&uuml;ş&uuml;r&uuml;lm&uuml;ş ve hatta bu inancın bir İslam inancı olduğu ink&acirc;r edilmiştir. Fığlalı ilk &ouml;nce ayetlerin a&ccedil;ık&ccedil;a Hz. İsa&rsquo;nın (ruh ve bedeniyle) g&ouml;ğe ağmasına delaletini ink&acirc;r ederek kitabının 244. Saygasında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bir kere İsa b. Meryem&rsquo;in bedeniyle ve canlı olarak semaya &ccedil;ekildiği&rdquo; şeklinde bir a&ccedil;ıklama bize bu konudaki ayetlerin sınırını olduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;k&uuml;yor.&rdquo;</p>\n\n<p>\n	Ve buna dayanarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; (bedenen g&ouml;ğe ağmadığını) ileri s&uuml;r&uuml;yor. Dolayısıyla Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kte olduğuna ve kıyamette &ouml;nce yere ineceğine delalet eden hadisler bu ayetlerle &ccedil;elişmektedir. Bu konu m&uuml;fessirleri bu ayetleri te&rsquo;vil etmeye mecbur etmiş ve dolayısıyla ş&ouml;yle demişlerdir:</p>\n\n<p>\n	İsa b. Meryem&rsquo;in ref&rsquo;i ve vefatıyla ilgili deliller yalnızca bu ayetlerden ibaret olsaydı bir bakıma mesela yoktu denebilirdi. Ama, hadislerde s&ouml;z konusu edilen İsa&rsquo;nın kıyamet d&uuml;n&uuml;nden &ouml;nce d&ouml;neceğine dair h&uuml;k&uuml;mlerin varlığı m&uuml;fessirleri ayetlerde ge&ccedil;en kelimelerin bilinen a&ccedil;ık anlamları dışında te&rsquo;vil (yorum) yoluna gitmek ve ayetleri hadislerdeki g&ouml;r&uuml;şler istikametinde a&ccedil;ıklamak zorunda bırakmıştır.&rdquo;</p>\n\n<p>\n	Hatta Fığlalı&rsquo;ya g&ouml;re M&uuml;sl&uuml;manların Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul ve inişiyle ilgili inancı tamemen Yahudi ve Hıristiyan inancıdır. Dolayısıyla ref (g&ouml;ğe ağma, &ccedil;ekilme) kelimesi ge&ccedil;en bir ka&ccedil; ayeti naklettikten sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayetlerde ref kelimesi daha &ccedil;ok manevi y&uuml;kseklik, &uuml;st&uuml;nl&uuml;k ve &uuml;stte oluş anlamlarına gelmektedir. Buna rağmen bir kısım m&uuml;fessirler Hz. İsa&rsquo;nın geri gelişine (ric&rsquo;at) dair haberlerin ger&ccedil;ekleştirmesini veya başka bir ifadeyle doğrulamasını sağlamak i&ccedil;in... insanları beşikte iken de, yetişkin iken de iyilerden olarak konuşacaktır (&Acirc;l-i İmran/46, M&acirc;ide/110) ve o kıyametin kopacağını bildirir ve (Zuhruf/61) ayetlerinin de işaret olduğunu belirtmişlerdir.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi burada Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın inişine inanmayı ric&rsquo;at bilmektedir. Başka bir yerde de ric&rsquo;atle ilgili inancını ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki ric&rsquo;at daha &ouml;nce de ifade edildiği gibi tamamen bir yahudi ve hıristiyan akidesidir.&rdquo;</p>\n\n<p>\n	Fığlalı bu ifadesini tekrarlayarak Kur&rsquo;an&rsquo;ın sarih nasslarına ters d&uuml;şen konumda ayak diremekte, inat g&ouml;stermektedir.</p>\n\n<p>\n	Meseleyi tam tersine g&ouml;sterip ayetlerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml;n ve g&ouml;ğe &ccedil;ekilmediğini delirtildiğini iddia ettikten sonra, Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe &ccedil;ekildiğini g&ouml;steren yery&uuml;z&uuml;ne n&uuml;zul ve inişiyle ilgili hadisleri &ouml;nemsiz g&ouml;stermeye &ccedil;alışmakta ve bu hadisleri vahid haber şeklinde takdim ederen, ilgili eserinin 253. sayfasında &ldquo;nitekim, Decaal&rsquo;ın &ccedil;ıkışıyla ilgili olan ahad haberlerde İsa b. Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın n&uuml;zulu a&ccedil;ık&ccedil;a belirtilmiştir&rdquo; demektedir.</p>\n\n<p>\n	Fığlalı, aynı kitabın 265. sayfasında da bu hadisleri ahad olarak tanımlamakta... B&uuml;t&uuml;n bu bulgu ve tetkiklerden sonra Fığlalı&rsquo;nın; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe ağdığı &ccedil;eklindeki Kur&rsquo;an ve İslam inancını sarahatle ink&acirc;r ettiğini ve ş&ouml;yle dediğini g&ouml;rmekteyiz:</p>\n\n<p>\n	a- Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> &ouml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	b- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> g&ouml;ğe ağması olan &ldquo;ref&rdquo;, o hazretin canlı olarak; yani ruhu ve v&uuml;cuduyla g&ouml;ğe y&uuml;kselmesi değil; makam ve değer a&ccedil;ısından y&uuml;kseltilmesi demektid.</p>\n\n<p>\n	c- Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> tekrar yery&uuml;z&uuml;ne ineceğini bildiren rivayetler ahad haberler olup mazmunları Kur&rsquo;an&rsquo;a uymamaktadır.</p>\n\n<p>\n	Evet, Fığlalı&rsquo;nın mezkur konudaki g&ouml;r&uuml;şleri &ouml;zetle b&ouml;yle. Şimdi bunları Fığlalı Bey gibi yahudi ve hırıstiyan oryantalistlerin kitaplarıyla değil de; Allah&rsquo;ın kitabı ve O&rsquo;nun Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;nin s&uuml;nnetiyle değerlendirelim ve ne kadarının doğru, ne kadarının yalan olduğunu g&ouml;relim hep birlikte.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	a- Hz. İsa Ger&ccedil;ekten &Ouml;lm&uuml;ş m&uuml;d&uuml;r?</h3>\n\n<p>\n	Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;ne dair Fığlalı&rsquo;nın &ouml;ne s&uuml;rd&uuml;ğ&uuml; tek delili &Acirc;l-i İmran suresinin 55. ayet-i kerimesinde ge&ccedil;en ve &ldquo;ruhun &ccedil;ıkarılması&rdquo; anlamına gelen &ldquo;teveff&acirc;&rdquo; kelimesidir. Bu ayette me&acirc;len ş&ouml;yle buyruluyor:</p>\n\n<p>\n	<strong>&ldquo;Hani Allah, İsa&rsquo;ya demişti ki: &lsquo;Ey İsa, doğrusu senin ruhunu alacak ve seni kendime y&uuml;kselteceğim, seni k&uuml;fredenlerden temizleyeceğim ve sana uyanları kıyamete değin, k&uuml;fre sapanların &uuml;st&uuml;ne ge&ccedil;ireceğim. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yalnızca banadır, hakkında anlaşmazlığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z şeyde, aranızda ben h&uuml;kmetedeğim&rdquo;</strong></p>\n\n<p>\n	Aynı k&ouml;k&uuml;n kullanıldığı bir ayet te Maide, 117&rsquo;deki, ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;...Onların i&ccedil;inde kaldığım s&uuml;rece ben onların &uuml;zerinde bir şahidim, benim d&uuml;nyada s&uuml;ren hayatıma son verdiğinde, &uuml;zerlerindeki g&ouml;zetleyici, Sendin, sen herşeyin &uuml;zerine şahid olansın&rdquo;</strong></p>\n\n<p>\n	Fığlalı&rsquo;ya g&ouml;re bu ayetlerde ge&ccedil;en arap&ccedil;a &ldquo;m&uuml;teveffik&rdquo; ve &ldquo;teveffeyten&icirc;&rdquo; terimleri a&ccedil;ık&ccedil;a Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunduğu halde, m&uuml;fessirler, Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın tekrar yery&uuml;z&uuml;ne ineceği yolundaki rivayetlere binaen Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml;n&uuml; ink&acirc;r etmiş ve bu ayetleri tevilde bulunmuşlardır.</p>\n\n<p>\n	Halbuki Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;teveff&acirc;&rdquo; terimi sadece &ldquo;&ouml;l&uuml;m&rdquo; anlamında kullanılmış değildir, bu kelime, ruhun bedenden her t&uuml;rl&uuml; ayrılışı i&ccedil;in kullanılır; yani mesel&acirc; hem uyku, hem &ouml;l&uuml;m i&ccedil;in aynı kelime ge&ccedil;er Kur&rsquo;an&rsquo;da, nitekim Z&uuml;mes suresinin 42. ayetinde her iki anlamda da kullanılmıştır:</p>\n\n<p>\n	<strong>&ldquo;Allah, &ouml;l&uuml;mleri zamanında canları alır, &ouml;lmeyeni de uykusunda -bir t&uuml;r &ouml;l&uuml;m sokar- B&ouml;ylece, kendisi hakkında &ouml;l&uuml;m kararı verilmiş olanı-n ruhu-nu turar, &ouml;b&uuml;r&uuml;n&uuml; ise, adı belirlenmiş bir esele kadar salıverir. Ş&uuml;phesiz bunda; d&uuml;ş&uuml;nebilmekte olan bir kavim i&ccedil;in ger&ccedil;ekten ayetler vardır.&rdquo;</strong></p>\n\n<p>\n	Ayetin arap&ccedil;asında da g&ouml;r&uuml;leceği &uuml;zere, &ldquo;teveff&acirc;&rdquo; kelimesi tekrarlanmaksızın ilgin&ccedil; bir şekilde hem &ldquo;&ouml;l&uuml;m&rdquo;, hem &ldquo;uyku&rdquo; halleri i&ccedil;in kullanılmıştır. Bu da s&ouml;zkonusu terimin &ouml;l&uuml;m olduğu kadar uykuyu da ifade edebileceğini ortaya koymaktadır:</p>\n\n<p>\n	Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kseltilmesiyle ilgili ayetlerde ge&ccedil;en &ldquo;teveff&acirc;&rdquo; teriminin &ouml;l&uuml;m&uuml; ifade ettiğini s&ouml;ylemek mesnedsiz bir iddiadan ibarettir. Hatta ayetteki y&uuml;kseltme ve teveff&acirc; terimleri arasında bir &ouml;ncelik ve sonralık sıralaması s&ouml;zkonusu olmasaydı bile, yine de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;ld&uuml;ğ&uuml; ve daha sonra sadece ruhunun g&ouml;ğe &ccedil;ekildiği gibi bir anlam &ccedil;ıkarılamayacaktı bundan.</p>\n\n<p>\n	&ldquo;Teveff&acirc;&rdquo;nın sadece uyku i&ccedil;in kullanıldığı ayetse En&rsquo;am suresinin 60. ayetidir, bu ayette ş&ouml;yle buyrulur:</p>\n\n<p>\n	<strong>&ldquo;Sizi geceleyin uyutan ve g&uuml;nd&uuml;z&uuml;n g&uuml;&ccedil; yetirip etkilemekte -yapıp kazanmakta- okduklarınızı bilen, sonra, adı konulmuş ecel doluncaya kadar onda sizi dirilten -yani uyandıran- da O&rsquo;dur. Sonra en son d&ouml;n&uuml;ş&uuml;n&uuml;z O&rsquo;nadır. Sonra, yapmakta olduklarınızı size O haber verecektir.&rdquo;</strong></p>\n\n<p>\n	Kaldık ki, M&acirc;ide, 117&rsquo;de <strong>&ldquo;Benim d&uuml;nya hayatıma son verdiğinde&rdquo;</strong> şeklinde meali terc&uuml;me edilmiş olan ayet-i kerimede, pekala Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişinden sonra ve kıyametten &ouml;nce &ouml;leceğine işaret ediliyor olabilir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Fığlalı&rsquo;nın Kur&rsquo;an m&uuml;fessirlerinin bir takım rivayetlerden etkilenerek mezbur ayetleri te&rsquo;vil ettiği yolundaki iddiası ger&ccedil;ekle zerrece bağdaşmayan asılsız bir iddiadır, &ccedil;&uuml;nk&uuml; heryeden &ouml;nce, bu ayetler Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;l&uuml;m&uuml;ne delalette bulunmamaktadırlar, dolayısıyle de Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın halihazırda hayatta olduğu ve yery&uuml;z&uuml;ne ineceği yolundaki hadis ve rivayetlerle bağdaşmadığını s&ouml;yleyebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ayrıca, Fığlalı&rsquo;nın iddiası tamemen batıldır. &Ccedil;&uuml;nk&uuml; ayetin arap&ccedil;asında ge&ccedil;en &ldquo;teveffeyteni&rdquo; ve &ldquo;seteveffik&rdquo; c&uuml;mlelerinin anlamı ister &ldquo;&ouml;l&uuml;m&rdquo; olsun, ister &ldquo;uykuda alma&rdquo; (başka bir tabirle ister Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> &ouml;lm&uuml;ş olsun ve ister olması) kesinlikle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden rivayetlerle &ccedil;elişmemektedir. &Ccedil;&uuml;nk&uuml; bu rivayetler Hz. İsa&rsquo;nın hayattayken g&ouml;kten ineceğini bildirmektedir. Ama onun daha &ouml;nce &ouml;l&uuml;p &ouml;lmediği rivayetlerin delaletinin sınırını aşar ve anlamını değiştirmez. Evet, rivayetler zımni olarak Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe bedenen ağacağına, yani, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zahir zamanda yere nazil olması i&ccedil;in daha &ouml;nce g&ouml;ğe &ccedil;ekilmiş olması gerektiğine delalet eder. Elbette, ref&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekildiği konusuna iyice delalet eder ve ger&ccedil;ekte raf&rsquo; ayetleri Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul edeceğine delalet eden hadislerin doğru olduğuna diğer bir tanıktır. Sonraki b&ouml;l&uuml;mde ref&rsquo; ayetleri hakkında daha geniş bilgi vereceğiz.</p>\n\n<h3>\n	b- Hz. İsa (a.s)&rsquo;nın G&ouml;ğe Y&uuml;kselmesiyle İlgili Ayetlerin Fığlalı Tarafından Tevili</h3>\n\n<p>\n	Kur&rsquo;an ayetleri &uuml;zerinde dikkatli bir incelemeden sonra Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer peygamberler arasında &ccedil;ok farklı bir konumu olduğu ve sadece ona mahsus bu konumu kabul edebilmenin; ancak gaybe iman ve Allah Teala&rsquo;nın sonsuz kudret ve d&uuml;c&uuml;ne can-u g&ouml;n&uuml;lden inanmakla m&uuml;mk&uuml;n olabileceği g&ouml;r&uuml;l&uuml;r. Mesela Hz. Meryem-i Azr&acirc; hi&ccedil;bir erkekle teması olmadığı halde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı doğurmuş ve bug&uuml;n bilinen tabiat kanunları ve pozitif bilimin sınırlarının &ouml;tesinde bir hadise vuku bulmuştur. Fığlalı efendi bunlara &ldquo;Allah&rsquo;ın değişmez kanunları&rdquo; diyor &ldquo;İtikadi A&ccedil;ıdan İslam Mezhepleri&rdquo;nin 270. sayfasında bunları tabiatın değişmez kanunlarını aşan ve Allah Teala&rsquo;nın -cc- tabiat&ouml;tesi kanunları &ccedil;er&ccedil;evesinde vuku bulan vakalardır. Hz. İsa <em>aeyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hen&uuml;z beşikteyken konuşması ve peygamber olduğunu ilan etmesi, Allah&rsquo;ın izniyle &ouml;l&uuml;leri diriltmesi, &ccedil;amurdan yaptığı kuş maketlerine nefesinden ifleyince canlanıp u&ccedil;ması hep Fığlalı&rsquo;nın &ldquo;değişmez kanunları&rdquo;na aykırı hakikatlerdir.</p>\n\n<p>\n	Allah Teala&rsquo;nın izniyle Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;sterdiği bunca mucizeye inanan bir m&uuml;minin; Allah Teala&rsquo;nın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı d&uuml;şmanlarının elinden mucizemsi bir şekilde kurtarabileceğine ve onu canlı olarak g&ouml;ğe &ccedil;ekebileceğine de elbette ki inanır ve iman eder.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da ağa&ccedil;ık bir şekilde beyan edilen bu mucizelere hi&ccedil;bir m&uuml;min ş&uuml;pheyle bakmaz ve Rabb&rsquo;ul &Acirc;lemin hazretlerinin herşeye kadir olduğunu, O&rsquo;nun izni sayesinde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın hayatının bu t&uuml;r mucizelerle dolu bulunduğunu bilir ve buna can-u g&ouml;n&uuml;lden inanır. B&uuml;t&uuml;n bu sarih hakikatlere rağmen Fığlalı Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın canlı olarak g&ouml;ğe y&uuml;kseldiğini inkar etmekte ve meseleyi manev&icirc; y&uuml;celme şeklinde tevil ederek &ldquo;... bir kere; İsa b. Meryem&rsquo;in, bedeniyle semaya &ccedil;ekildiği şeklinde bir a&ccedil;ıklama, b&uuml;ze bu konudaki ayetlerin sınırını oduk&ccedil;a zorlayan bir davranış gibi g&ouml;z&uuml;kmektedir&rdquo; demekte ve ilahi mucizeleri pozitif bilim kurallarıyla a&ccedil;ıklayamayınca bunları tevil yoluna giden seleflerinin yolunu izlemektedir. Nitekim 20&rsquo;ye yakın ayeti &ouml;rnek vererek bunlarda ge&ccedil;en &ldquo;ref&rsquo;&ldquo; kelimesinin sadece manev&icirc; anlamda bir &ldquo;y&uuml;kselme&rdquo;yi ifade ettiğini iddia etmekedir. Şimdi, Fığlalı&rsquo;nın &ouml;rnek olarak aktardığı mezbur ayetleri teker teker okuyalım ve bunların ger&ccedil;ekten sadece manev&icirc; bir anlam taşıyıp tamımadıklarını hep birlikte g&ouml;relim:</p>\n\n<p>\n	1- <strong>&ldquo;Sizden kesin s&ouml;z almıştık, Tur Dağı&rsquo;nı &uuml;zerinize kaldırmıştırk (tepenize y&uuml;kseltmiştik)&rdquo;</strong> (rafa&rsquo;na) .Bakara, 63.</p>\n\n<p>\n	2- <strong>&ldquo;İbrahim ve İsmail Ev&rsquo;in (yani Ka&rsquo;be&rsquo;nin) temellerini y&uuml;kseltiyordu&rdquo;</strong> (yerfeu). Bakara, 127).</p>\n\n<p>\n	3- <strong>&ldquo;S&ouml;zvermeleri i&ccedil;in Tur&rsquo;u &uuml;zerlerine kaldırdık&rdquo;</strong> (refa&rsquo;n&acirc;) ... Nisa, 154.</p>\n\n<p>\n	4- <strong>&ldquo;Ana babasını tahtın &uuml;st&uuml;ne &ccedil;ıkardı (oturttu)&rdquo;</strong> (refa&rsquo;a) Yusuf, 100.</p>\n\n<p>\n	5- <strong>&ldquo;Ey inananlar! Seslerinizi peygamberin sesini bastıracak şekilde y&uuml;kseltmeyin&rdquo;</strong> (l&acirc; terfa&rsquo;&ucirc;), Hucurat, 2.</p>\n\n<p>\n	6-<strong> &ldquo;O, g&ouml;ğ&uuml; y&uuml;kseltmiş&rdquo;</strong> (refa&rsquo;ahu), Rahman, 7.</p>\n\n<p>\n	7- <strong>&ldquo;Ve y&uuml;kseltilmiş</strong> (merf&ucirc;&rsquo;a) <strong>d&ouml;şekler &uuml;st&uuml;ndedieler&rdquo;</strong> V&acirc;kı&acirc;, 34.</p>\n\n<p>\n	8- <strong>&ldquo;Y&uuml;kseklik miktarını y&uuml;kseltti </strong>(refa&rsquo;a)<strong> onu d&uuml;zenledi... </strong>N&acirc;zi&acirc;t, 28.</p>\n\n<p>\n	9- <strong>&ldquo;Orada y&uuml;kseltilmiş </strong>(merf&ucirc;&acirc;) <strong>tahtlar vardır.&rdquo;</strong> Ğ&acirc;şiye, 13.</p>\n\n<p>\n	10- <strong>&ldquo;G&ouml;ğ&uuml;n nasıl y&uuml;kseltildiğine </strong>(rufi&acirc;t) <strong>bakmıyorlar mı?&rdquo;</strong> Ğaşiye, 18.</p>\n\n<p>\n	Buraya kadar sıralanan ayetlerde de g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi &ldquo;y&uuml;kseltme&rdquo; veya t&uuml;revleri anlamında ge&ccedil;en &ldquo;ref&rsquo;&ldquo; fiilinin k&ouml;k&uuml; bu on ayette hep madd&icirc; y&uuml;kseltme ve y&uuml;celtme, yukarı kaldırma, yukarı &ccedil;ekme, &uuml;zerine dikme ... vb. gibi anlamlarda germektedir.</p>\n\n<p>\n	&ldquo;Ref&rsquo;&ldquo; k&ouml;k&uuml;n&uuml;n manev&icirc; anlamlarda kullanıldığı ayetler ise şunlardır:</p>\n\n<p>\n	1- <strong>&ldquo;Bu, İbrahim&rsquo;e, milletine karşı verdiğimiz h&uuml;ccetimizdir. Dilediğimizi derecelerle y&uuml;kseltiriz&rdquo;</strong> (nerf&acirc;&rsquo;u), En&rsquo;am, 83.</p>\n\n<p>\n	2- <strong>&ldquo;Verdikleriyle denemek i&ccedil;in sizi yery&uuml;z&uuml;n&uuml;n halifeleri kılan ve kiminizi kiminize derecelerle &uuml;st&uuml;n kılan </strong>(refa&rsquo;a) <strong>O&rsquo;dur...&rdquo;</strong> En&rsquo;am, 165.</p>\n\n<p>\n	3- <strong>&ldquo;... Dilediğimizi derecelerle y&uuml;kseltiriz </strong>(nerfa&rsquo;&ucirc;)...<strong>&rdquo;</strong>, Yusuf, 76.</p>\n\n<p>\n	4- <strong>&ldquo;Allah&rsquo;ın, y&uuml;kseltilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerde insanlar sabah-akşam O&rsquo;nu tesbih ederler </strong>(turfa&rsquo;&acirc;), Nur, 36.</p>\n\n<p>\n	5- <strong>&ldquo;... G&uuml;zel s&ouml;zler O&rsquo;na &ccedil;ıkar, o s&ouml;zleri de yararlı iş y&uuml;kseltir</strong> (yerfa&rsquo;uhu)...<strong>&rdquo;</strong> F&acirc;tır, 10.</p>\n\n<p>\n	6- <strong>&ldquo;... Birbirlerine iş g&ouml;rd&uuml;rmeleri i&ccedil;in kimini kimine derecelerle &uuml;st&uuml;n kıldık </strong>(refa&rsquo;n&acirc;)<strong>&rdquo;</strong> Zuhruf, 32.</p>\n\n<p>\n	7- <strong>&ldquo;Kıyamet koptupunda kimini al&ccedil;altacak ve kimini y&uuml;kseltecek </strong>(fari&rsquo;n&acirc;)<strong> olan o hadisenin vukuunu yalanlayacak kimse &ccedil;ıkmaz...&rdquo;</strong> V&acirc;kıa, 1-3.</p>\n\n<p>\n	8- <strong>&ldquo;...Allah, i&ccedil;inizden inanmış olanları ve kendilerine ilim verilenleri derecelerle y&uuml;kseltsin </strong>(yerfa&rsquo;&icirc;)<strong>&rdquo;</strong> M&uuml;cadele, 11.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu 8 ayette de &ldquo;ref&rsquo;&ldquo; k&ouml;k&uuml; sadece manev&icirc; anlamda kullanılmıştır.</p>\n\n<p>\n	Ama mesel&acirc; &ldquo;refe&rsquo;n&acirc; mek&acirc;nen aleyh&acirc;&rdquo; ayetinde ge&ccedil;en ref&rsquo;in anlamı ne tam anlamıyla manev&icirc;, ne de salt maddi bir y&uuml;kseliş olmadığından bu iki şıkkın hi&ccedil;birinide yer vermedik.</p>\n\n<p>\n	Her iki kategetinin ayetleri incelendiğinde, madd&icirc; anlamda bir y&uuml;celiş ve y&uuml;kselmenin, manev&icirc; manadan daha ziyade kullanılmış olduğu g&ouml;r&uuml;lecektir. Bu nedenledir ki Fığlalı&rsquo;nın &ldquo;ayetlerde refe kelimesinin daha &ccedil;ok manev&icirc; &uuml;st&uuml;nl&uuml;k anlamında kullanıldığı&rdquo; yolundaki iddiası sadece yanlış değil; aynı zamanda ger&ccedil;eğin tam retsi bir cihettedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h4>\n	Kur&rsquo;an, Hz. İsa&rsquo;nın (a.s) Ruhu ve V&uuml;cuduyla G&ouml;ğe Y&uuml;kseltildiğini Buyurmaktadır</h4>\n\n<p>\n	Bu ayetlerde her ne kadar &ldquo;ref&rdquo; k&ouml;k&uuml; daha ziyade madd&icirc; anlamda kullanılmışsa da, bu k&ouml;k&uuml;n Kur&rsquo;an&rsquo;da genellikle madd&icirc; manada kullanılması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe y&uuml;kselişinin de sadece madd&icirc; ve fizik&icirc; olduğu anlamını vermemektedir. Esasen &ldquo;ref&rdquo; veya t&uuml;rk&ccedil;esiyle &ldquo;y&uuml;kselme ve ağma&rdquo; k&ouml;k&uuml; mutlak bir fiil olup salt madd&icirc; veya salt manev&icirc; bir anlamla y&uuml;kl&uuml; değildir. Birlikte kullanıldığı isim veya sıfatın konumuna g&ouml;re madd&icirc; veya manev&icirc; anlam ifade edebilir. Mesel&acirc; Kur&rsquo;an&rsquo;da Hz. Yusuf <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın annesiyle babasını tahta &ccedil;ıkarıp oturttuğu buyrulurken kullanılan &ldquo;ref&rdquo; fiilinin manası, Hz. Yusuf&rsquo;un onları manev&icirc; anlamda tahta &ccedil;ıkarttığı ve mesel&acirc; sosyal konum ve prestijlerini y&uuml;celttiği şeklinde değildir elbette; bilinen anlamda, fizik&icirc; olarak bir &ldquo;tahta &ouml;ıkma ve oturma&rdquo;dır bu. Veya mesel&acirc;, Bakara 63&rsquo;le, Nisa 154&rsquo;te yine &ldquo;ref&rdquo; fiiliyle ge&ccedil;en &ldquo;Tur Dağı&rsquo;nın İsrailoğulları&rsquo;nın &uuml;zerine y&uuml;kseltildiği&rdquo; buyruğunda manev&icirc; bir mana kastediliyor değildir; yani Allah Teala İsrailoğulları&rsquo;nın karkup O&rsquo;na teslim olması ve emirlerine uyması i&ccedil;in Tur Dağı&rsquo;nın manevi değer ve konumunu y&uuml;celttiğini buyurmuyor borada; bilakis, Allah&rsquo;tan kokmaları i&ccedil;in, bizzat Tur Dağı&rsquo;nı fizik&icirc; olarak y&uuml;kseltip onların &uuml;zerine &ccedil;ıkardığını, tepelerine diktiğini buyurmaktadır. Binaenaleyh Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayetlerde kullanılan &ldquo;ref&rdquo; kelimesinin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın manev&icirc; makamı i&ccedil;in mi, yoksa bizzat kendisi i&ccedil;in mi kullanıldığına bakmak gerekir; o zaman bu &ldquo;y&uuml;kselme&rdquo;nin manevi mi, yoksa madd&icirc; mi, olduğu kolaylıkla anlaşılacaktır.</p>\n\n<p>\n	S&ouml;zkonusu ayetlerde &ldquo;ref&rdquo; kelimesinin ge&ccedil;tiği ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği yerde o hazretin manev&icirc; makam ve mevkiiyle ilgili bir ibare yer almaz, bilakis, bizzat Hz. İsa&rsquo;nın <em>aleyhi&#39;s-sel&acirc;m</em> kendisinin g&ouml;ğe &ccedil;ekilip y&uuml;kseltildiği buyrulur. Evet, yahudilerin &ouml;ld&uuml;rmek istediği, ama Allah Teala&rsquo;nın -cc- kudret ve mucizesiyle kurtulup g&ouml;ğe ağan Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em> Nitekim Nisa suresi&rsquo;nin 156. ayet-i Kerimesinde bu hakikat &ccedil;ok net bir şekilde anlatılmakta ve ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;oysa onu &ouml;ld&uuml;rmediler ve asmadılar, ama onlara &ouml;yle g&ouml;r&uuml;nd&uuml;. Ayrılığa d&uuml;şt&uuml;kleri şeyde doğrusu ş&uuml;phededirler. Bu husustaki bilgileri ancak zanna uymaktan ibarettir. Kesinlikle onu &ouml;ld&uuml;rmediler, bilakis, Allah onu kendi katına y&uuml;kseltti. Kitap ehlinden olup da, &ouml;lmeden &ouml;nce İsa&rsquo;ya inanmayacak kimse yoktur.&rdquo;</strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi yukarıdaki ayet-i Kerimdede <strong>&ldquo;Allah onu kendi katına y&uuml;kseltti&rdquo;</strong> buyrulur veya <strong>&ldquo;onu &ouml;ld&uuml;rmediler&rdquo;</strong> denilirken &ldquo;o&rdquo;ndan kastedilen Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bizzat kendisidir, manev&icirc; makamı değil. Nitekim <strong>&ldquo;Oysa onu &ouml;ld&uuml;rmediler&rdquo;</strong> buyruğunda da &ldquo;Manev&icirc; makamını veya ruhunu &ouml;ld&uuml;rmediler&rdquo; gibi bir anlam kastedilmemektedir. Her iki c&uuml;mlede de mevzu bizzat Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kendisidir; yoksa, fiilin zamir akindeki 3. tekil şahıs zamirini bir &ldquo;Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rdquo;, bir de &ldquo;onun manevi makamı veya ruhu&rdquo; şeklinde a&ccedil;ıklamak gerekir ki en avam edeb&icirc;yatlarda bile b&ouml;yle bir dilbilgi kural tersliğine rastlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bu &ldquo;g&ouml;ğe &ccedil;ekilme&rdquo; olayında sadece ruhunun değil, v&uuml;cudunun da &ccedil;ekilmiş olduğunun bir diğer delili de, sırf ruhun g&ouml;ğe y&uuml;kselmesi olayının sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a değil, b&uuml;t&uuml;n peygamberlere mahsus bir olay olmasıdır; b&uuml;t&uuml;n peygamberlerin ruhu, vefatlarından sonra g&ouml;ğe y&uuml;kselir. Halbuki vefatlarında ş&uuml;phe bulunmayan ve ruhu kesinlikle g&ouml;ğe y&uuml;kselmiş olan diğer peygamberlerin vafatı i&ccedil;in Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;refe&rsquo;e&rdquo; veya &ldquo;refe&rsquo;n&acirc;&rdquo; tabiri kesinlikle kullanılmamıştır, bu tabirin peygamberler i&ccedil;inde sadece Hz. İsa aleyhisselama mahuss olması, onun &ldquo;ref&rdquo;i, yani &ldquo;y&uuml;kselmesi ve g&ouml;ğe &ccedil;ıkması&rdquo;nın, b&uuml;t&uuml;n diğer peygamberlerin ruhunun g&ouml;ğe y&uuml;kselmesinden farklı bir olay olduğunu g&ouml;sterir ki, bu da o hazretin ruhunun yanısıra v&uuml;cudunun da g&ouml;ğe y&uuml;kselmiş olduğu manasına gelir. Aksi takdirde b&uuml;t&uuml;n peygamberlerin ruhu g&ouml;ğe y&uuml;kseldiğine g&ouml;re sadece Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>i&ccedil;in &ldquo;g&ouml;ğe &ccedil;ekildiği&rdquo; &ldquo;samaya y&uuml;kseltildiği&rdquo; ve &ldquo;yukarıya ağıldığı&rdquo; tabirinin kullanılmış olmasının bi&ccedil;bir ayrıcalığa delalet etmediğini s&ouml;yleyebilmek elbette ki m&uuml;mk&uuml;n değildir.</p>\n\n<h3>\n	c- Hz. İsa (a.s)&rsquo;nın N&uuml;zuluyla İlgili Hadislerin Tevat&uuml;r&uuml;</h3>\n\n<p>\n	Fığlalı, mezbur eserinde Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml;n&uuml;n, Deccal&rsquo;ın hurucuyla ilgili hadislerde zımnen bildirildiğini ve bu hadislerin haber-i vahid olduğunu ve mazmununun ise Kur&rsquo;an ayetleriyle bağdaşmadığını iddia ediyor.</p>\n\n<p>\n	Fığlalı efendimiz bu iddiasının da tutarsız olduğunu ve hakikatle bağdaşır yanı bulunmadığını hemen belirtelim; zira Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluna delalet eden hadisler Ehl-i S&uuml;nnet kaynaklarında tevat&uuml;r derecesine varmaktadır; nitekim Ehl-i S&uuml;nnet uleması da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin tevat&uuml;rl&uuml;ğ&uuml;n&uuml; a&ccedil;ıklarken veya meseleyi başlıca bir mevzu olarak ele alırken bu hususu bihassa burgulamaktadırlar ki biz burada s&ouml;zkonusu tanınmış ulemadan bazısının ismini aktarmamın faydalı olacağı kanısındayız:</p>\n\n<p>\n	1- el-Hafız b. Muhammed b. el-H&uuml;seyin el-&Acirc;bır&icirc;: <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; ve Deccal&rsquo;ın hurucu ile ilgili hadislerin tevat&uuml;r derecesine vardığını tespit eden bu alimden daha &ouml;nce de s&ouml;zetmiştik.</p>\n\n<p>\n	2- Gazi Muhammed b. Ali el-Şevk&acirc;n&icirc;: Bu Ehl-i S&uuml;nnet alimi de yukarıdaki &uuml;&ccedil; mevzuyu ele aldığı &ldquo;Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>, Deccal ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la İlgili Hadislerin M&uuml;tevatir Oluşu &Uuml;zerine Tekrar A&ccedil;ıklama&rdquo; adlı eserinde aynı noktayı vurgular.</p>\n\n<p>\n	3- Ebu Abdullah Muhammed b. Cafer el-Ket&acirc;n&icirc; el-M&acirc;lik&icirc;.</p>\n\n<p>\n	4- M&uuml;min b. Hasan M&uuml;&rsquo;min el-Şeblenc&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	a) Savaik&rsquo;te ş&ouml;yle demiştir: Doğru olan g&ouml;r&uuml;ş <strong>Mehdi</strong>&rsquo;nin hurucunun İsa&rsquo;nın n&uuml;zulundan &ouml;nce oluşudur. Bazıları ise sonra olduğunu s&ouml;ylerler.</p>\n\n<p>\n	b) Hadisler Peygamber&rsquo;den tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong> Peygamber&rsquo;in Ehl-i Beyt&rsquo;indendir ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.</p>\n\n<p>\n	c) Hadislerde tevat&uuml;r şeklinde yeraldığına g&ouml;re <strong>Mehdi</strong> Şam&rsquo;daki Filistin toprağında Lud kapısında Deccal&rsquo;ı &ouml;ld&uuml;rmek i&ccedil;in İsa&rsquo;ya yardım edecektir.</p>\n\n<p>\n	5- Keşm&icirc;r&icirc;: &ldquo;Hz. İsa <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın N&uuml;zul&uuml;yle İlgili M&uuml;tevatir Hadisler &Uuml;zerine&rdquo; adlı eserinde.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa, Ehl-i S&uuml;nnet nezdinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla Deccal&rsquo;ın hurucuna dair hadislerin konusunu pekiştirenen &ouml;enmli kaynak sahihlerdir; Sahih-i M&uuml;slim&rsquo;le Sahih-i Buhari&rsquo;de bu konuya dair nakledilen hadisler tevat&uuml;r haddine varacak kadar &ccedil;ok ve nettir.</p>\n\n<p>\n	Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili m&uuml;tevatir hadislerin mazmununun Kur&rsquo;an&rsquo;la bağdaşmadığı konusuna gelince; Fığlalı Efendi&rsquo;nin diğer iddiaları gibi bu iddiası da ger&ccedil;eklere tamamen aykırıdır. Nitekim bahsimizin daha &ouml;nceki b&ouml;l&uuml;mlerinde Nisa seresinin 158. ayetiyle &Acirc;l-i İmran 55&rsquo;te Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili ayetlerde o hazretin ruhu ve bedeniyle g&ouml;ğe ağmış olduğunun sarahatle belirtildiğini vurgulamıştır; bu incelemeden sonra s&ouml;zkonusu mevzudaki hadislerle ayetler arasında hi&ccedil;bir uyumsuzluğun bulunmadığı kolaylıkla anlaşılmaktadır; Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceğine dair eldeki hadislerle Kur&rsquo;an ayetleri arasında tam bir uyum olup her ikisi de birbirini pekiştirici niteliktedirler. Bu nedenledir ki Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği yolundaki İslam inancı, aslında Ehl-i S&uuml;nnet akidesinin vazge&ccedil;ilmez inan&ccedil;ları arasındadır ve usulden sayılır. Şiada da aynı inan&ccedil;, aynı hadde mevcuttur; ancak, Şia&rsquo;da eksen konu, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurudur ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi olayı, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhurunda vuku bulacak yan olaylardan biri durumundadır. Binaenaleyh Ehl-i S&uuml;nnet itikadına sahip bir s&uuml;nni ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m </em>itikadına sahip bir şii i&ccedil;in <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ve kıyamı kadar, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceği ger&ccedil;eğini de inkar edebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<h2>\n	3- Hz. Mehdi&rsquo;yle (a.s) İlgili Hadislerin İncelerken Hadis Biliminin Usul ve Prensipleri İhmal Edilemez</h2>\n\n<p>\n	Fığlalı diyor ki: &ldquo;Hadisler <strong>Mehdi</strong>&rsquo;nin kimliği hakkında da ayrılık g&ouml;stermektedir. Sınıflandırıldığı takdirde:</p>\n\n<p>\n	a- Hasan b. Ali&rsquo;nin.</p>\n\n<p>\n	b- H&uuml;seyin b. Ali&rsquo;nin.</p>\n\n<p>\n	c- Abbas b. Abdulmuttaliboğulları&rsquo;ndan birinin.</p>\n\n<p>\n	d- İsa b. meryem&rsquo;in.</p>\n\n<p>\n	e- Veya adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu, yahut da olabileceği anlaşılmaktadır.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi mevcut haberlerden bunların b&uuml;t&uuml;n&uuml;yle sahih olduklarını s&ouml;yleyebilmek ve ihtiva ettikleri m&uuml;balağa, tutarsızlık, t&acirc;rihi ve i&ccedil;tima&icirc; uygunsuzluk sebebiyle bunların doğrudan doğruya Hz. Peygamberden bu şekilde s&ouml;ylendiklerini ifade edebilmek bize g&ouml;re fevkal&acirc;de g&uuml;&ccedil; olmaktadır.&rdquo;</p>\n\n<p>\n	Evet, b&ouml;yle diyor Fığlalı... Rical bilimiyle diraye ilminin bilinen kuralları nazar-ı dikkate alınırsa <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>la ilgili hadisler konusunda bu t&uuml;r &ouml;nyargılarda bulunmamın ilm&icirc; bir ger&ccedil;eklik taşıyamayacağı kolaylıkla anlaşılır. &Ccedil;&uuml;nk&uuml; bu bilimlerde sırf falan meseleden veya m&uuml;şk&uuml;lden s&ouml;zetmek yetmez, birtakım &ouml;zel kıstaslar ve prensipler yardımıyla hadislerarası ihtilaflar veya benzeri meseleler -tabi eğer ger&ccedil;ekten varsa- haledilerek meselenin aslı ortaya konulur. Halbuki Fığlalı efendi bilerek veya bilmeyerek bu kıstasları g&ouml;rmezden gelmiştir. Her hal-&uuml; k&acirc;rda, şimdi ele almak istediğimiz bir ka&ccedil; noktaya dikkat edilir ve sahih m&uuml;tevatir hadisler de nazar-ı dikkate alınırsa <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliğinin gayet net olduğu ve Fığlalı&rsquo;yla benzerinin iddia ettiği gibi bir belirsizliğin s&ouml;zkonusu dahi edilemeyeceği g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	İmam Mehdi (a.s) Hakkındaki Şia Hadislerinin Yekdiğeriyle Tam Bir Uyum ve İttifak Taşıyor Olması</h3>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>hakkında Hz. Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih </em>ve onun mutahhar Ehl-i Beyt&rsquo;inin 12 İmamından Şia&rsquo;nın aktarmış olduğu hadislerin tamamı yekdiğeriyle mutabık ve uyumlu olup her hadis bir diğerinin sıhhat ve doğruluğunu onaylayıcı ve pekiştirici niteliktedir. Tabiri caizse bu hadisler tıpkı bir makinanın par&ccedil;aları gibidirler, her birinin konumu dikkatle incelendiğinde, diğerinin konum ve işlerine ışık tutmakta ve yekdiğerini onaylamaktadır. Şia kaynaklarında <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili olarak kayıtlı bulunan hadislerden şu ger&ccedil;ekler sarih olarak anlaşılmaktadır:</p>\n\n<p>\n	a- <strong>Hz. İmam Mehdi</strong> aleyhisselam, Abbas b. Abdulmuttalip oğulları&rsquo; ndan değil, Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> neslinden ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a Hz. Fatıma Zehra <em>aleyha sel&acirc;m</em>&rsquo;ın evlatlarındandır.</p>\n\n<p>\n	b- İmam Hasan <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın değil, İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m </em>soyundan gelmektedir.</p>\n\n<p>\n	c- <strong>Hz. Mehdi</strong> aleyhisselamın zuhuru sırasında g&ouml;kten nazil olup inecek olan Hz. İsa b. Meryem <em>aleyha sel&acirc;m </em><strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın yakın yardımcılarından ve o hazretin se&ccedil;kin ashabındandır.</p>\n\n<p>\n	d- <strong>İmam Mehdi</strong> hazretleri <em>aleyhi&rsquo;s-sel&acirc;m </em>Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> mutahhar Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın on iki masum İmamının 12.&rsquo;si ve onuncusu olup Hz. İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın soyundan 9. İmam olup, İmam B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 7. ve İmam Rıza <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan sonra 4. İmamdır.</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>konusunda Şia kaynaklarında kayıtlı bulunan sahih hadisler o kadar &ccedil;ok, net ve detaylıdır ki, bu hadislerin yardımıyla, doğumundan gaybet-i suğra ve gaybet-i k&uuml;bra&rsquo;ya, hatta zuhur alametlerine, zuhur &ccedil;ağının nasıl bir &ccedil;ağ olacağına ve <strong>Hz. İmam Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m </em>zuhurdan sonra neler yapacağına ve genel programının ne olduğuna dair b&uuml;t&uuml;n bilgileri teferruatlarıyla bulabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	B&uuml;t&uuml;n bu uyum ve mutabakatlar Ehl-i Beyt İmamlarının ilminin tamamen uyumlu ve yekdiğeriyle mutabık olduğunu g&ouml;stermenin yanısıra bu rivayetlerin tamamına yakın kısmının kesinlikle sahih olduğunu ve bunlar arasında uyduruk rivayetlerin &ccedil;ık nadir bulunduğunu ve &ldquo;Şia&rsquo;nın <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkındaki inan&ccedil;larının ispatı i&ccedil;in Şia kaynaklarında ge&ccedil;en ilgili hadislerin yeterli olduğu&rdquo;nu ortaya koymaktadır. Bu kaynaklardaki hadisler, Ehl-i S&uuml;nnet kaynaklarına m&uuml;racaata gerek bırakmayacak kadar &ccedil;oktur. Nitekim Şia&rsquo;nın bu hususta Ehl-i S&uuml;nnet kaynaklarından da hadis nakletmesinin nedeni meselenin bizzat Ehl-i S&uuml;nnet i&ccedil;in de kolayca anlaşılmasını m&uuml;mk&uuml;n kılıp h&uuml;cceti tamamlamak ve Şia inan&ccedil;larının &ccedil;oğunun ispatını, bizzat Ehl-i S&uuml;nnet kaynaklarındaki belgelerle m&uuml;mk&uuml;n olduğunu bilfiil g&ouml;stermek i&ccedil;indir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkında Ehl-i S&uuml;nnet Kaynaklarında Ge&ccedil;en Hadislerleki Farklılığın En &Ouml;nemli Nedeni</h3>\n\n<p>\n	Mehdilik ve İmamet mevzuu İslam dininin en hassas ve en kkritik mevzuularındandır. Taşıdığı siyas&icirc; ve k&uuml;lt&uuml;rel &ouml;nem nedeniyle &ccedil;eşitli siyas&icirc; grup ve akımlar tarafından azami &ouml;l&ccedil;&uuml;de kullanılan ve siyasi ama&ccedil;lara malzeme edilen konuların başında gelmiştir. Mevcut karineler, İslam tarihi boyunca daha ziyade iki akım ve grubun bu inancı kendi ama&ccedil;ları doğrultusunda kullandıklarını g&ouml;stermektedir. Bunlardan birincisi siyasi iktidarı elinde bulunduran halifeler, ikincisi de bu halifeler i&ccedil;in daima bir tehdid unsuru olagelen Zeyd&icirc;ler olmuştur. Her iki kesim de iktidar i&ccedil;in her yola başvurmuş, hi&ccedil;bir y&ouml;ntemden ka&ccedil;ınmamaışlardır. Her iki grup da nebev&icirc; hadisleri tevil yoluyla veya dadis uydurma veya rivayetleri tehrif etmek suretiyle <strong>Mehdi</strong>&rsquo;nin kendilerinden olduğunu iddia etmişlerdir; hulefa arasında Abbasilerin sahte <strong>Mehdi</strong>&rsquo;siyle &ldquo;Zeydiler&rdquo;in Muhammed b. Abdullah&rsquo;ı bu konuda verilebilecek en bariz &ouml;rneklerdir; her ikisi de Mehdilik iddiasına kalkışarak iktidar yolunda bu İslam&icirc; inan&ccedil;la oynamaktan &ccedil;ekinmemişlerdir. Yegane gayeleri sırf iktidarı ele ge&ccedil;irmek veya elindeki iktidarı korumak olan bu iki g&uuml;ruhun karşısında yer alan grupsa Ehl-i Beyt yolunu izleyen Şia olmuştur; İmamiye Şiası Hz. Resul-&uuml; Ekrem&rsquo;in -s.a.a- sahih s&uuml;nnetini &ouml;ğrenmek i&ccedil;in bizzat o hazretin Ehl-i beyt&rsquo;ine m&uuml;racaat etmiştir. Ehl-i Beyt-i Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> masum İmamları bu sahte Mehdilik iddialarını daima reddetmiş ve ger&ccedil;ek <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın isna aşer İmamların onikincisi olduğunu daima vurgulayarak o hazretin b&uuml;t&uuml;n vasıf ve &ouml;zelliklerini ayrıntılarıyla M&uuml;sl&uuml;manlara anlatmış, b&ouml;ylece gelecekte vukuu muhtemel her nevi sapma veya saptırma girişimlerinin ger&ccedil;ek y&uuml;z&uuml;n&uuml;n anlaşılmasını m&uuml;mk&uuml;n kılmışlardır. Şia hadis kitapları, Ehl-i Beyt İmamlarının bu t&uuml;r irşad ve aydınlatıcı bilgilendirme &ouml;rnekleriyle doludur, bu &ouml;rnekler dikkatle incelendiğinde, s&ouml;zkonusu iki siyasi akımın Şia kaynaklarına sızmayı başaramamış olduğu g&ouml;r&uuml;l&uuml;r. Ne var ki hilafet akımı maalesef Ehl-i S&uuml;nnet&rsquo;in hadis kitaplarına, Zeydilik akımı da Zeydiye&rsquo;nin kitaplarına n&uuml;fuz etmenin yolunu bulmuş ve bu iki akım, bu iki okul &uuml;zerinde g&ouml;zle g&ouml;r&uuml;l&uuml;r tesirler bırakmıştır. Nitekim her iki okulun da hadis kitaplarında, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> evlatlarından ve o hazretin mutahhar Ehl-i Beyt <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın İmamlarından olduğuna dair yığınlarca hadis kayıtlı olmasına rağmen <strong>Mehdi</strong>&rsquo;nin Emevilerden, Abbasilerden veya Zeydiye İmamlarından biri oduğuna dair bazı rivayetlere de yer yer rastlanmaktadır ki bu iki siyasi okulun İslam k&uuml;lt&uuml;r&uuml;nde bıraktığı izler dikkate alınacak olursa bu t&uuml;r rivayetlerin varlığına pek şaşılmaması gereketiği de kolayca anlaşılır tabi. Nitekim bu akımarın bin k&uuml;s&uuml;r yılık bir ge&ccedil;mişle İslam &uuml;mmetinin sosyal ve k&uuml;lt&uuml;rel hayatında hi&ccedil;bir iz bırakmamış olması esasen m&uuml;mk&uuml;n değildi zaten. Binaenaleyh bug&uuml;n Ehl-i S&uuml;nnet kitaplarındaki hadislerde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>hakkında yer yer g&ouml;r&uuml;len tutarsız rivayetlerin en &ouml;nemli nedeni; tarih boyunca halifeler ve iktidar grubunun bu kitaplara n&uuml;fuz edebilmiş olması ve <strong>Mehdi</strong>&rsquo;nin Hz. Resulullah&rsquo;ın <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair bu kitaplarda ge&ccedil;en onca hadisin arasına; <strong>Mehdi</strong>&rsquo;nin Emevi veya Abbasi halifelerinden biri olduğuna dair birtakım uyduruk hadisler sokuşturmuş olmasından kaynaklanmaktadır. Fakat, daha sonra da etraflıca a&ccedil;ıklayacağımız &uuml;zere bu iktidar d&uuml;şk&uuml;n&uuml; uyduruk Mehdiler, b&uuml;t&uuml;n d&uuml;nyaya adaleti yayamadıkları ve esasen beklenen ve vaadolunan <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın diğer işaret ve vasıflarına da sahip olmadıklarından meselenin aslı anlaşılmakta gecikmemiş ve Ehl-i S&uuml;nnet uleması bu uyduruk hadisleri ya red veya tevil yoluna gitmiş ve tabi, bu arada bu tevilin ger&ccedil;ek Mehdilikle ilgili sahih hadislerle aykırılık g&ouml;stermemesine de bilhassa dikkat etmişlerdir.</p>\n\n<h3>\n	Hz. İmam Mehdi (a.s) Hakkındaki Ehl-i S&uuml;nnet Hadislerinin Bu M&uuml;şk&uuml;l&uuml;n&uuml;n Halli İ&ccedil;in Ne Yapıldı?</h3>\n\n<p>\n	Genellikle halifeler ve iktidar mekanizmasının n&uuml;fuzundan kayaklanan bir olay olan &ldquo;Ehl-i S&uuml;nnet kaynaklarında <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili &ccedil;elişkili hadislerin bulunması&rdquo;, kimi &ccedil;ağdaş Ehl-i S&uuml;nnet yazarlarını bir İslam akidesi olan Mehdilik inancını b&uuml;sb&uuml;t&uuml;n inkar yoluna itmiştir ki bu da, İslam tarihinde uzun bir ge&ccedil;mişi bulunmasa da, Ehl-i S&uuml;nnet tarihinde akidev&icirc; a&ccedil;ıdan &ouml;nemli bir d&ouml;n&uuml;ş ve merkezden uzaklaşma sayılır. Ancak bu yeni tavır hangi şekilde yorumlanırsa yorumlansın ink&acirc;rı m&uuml;mk&uuml;n olmayan bir ger&ccedil;ek vardır ve o da şudur: Ehl-i S&uuml;nnet uleması, <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. Fatıma <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın evlatlarından olduğuna dair ulaşan sahih hadisleri daima teyid edip bu hadislerin m&uuml;tevatirliğinde ittifakta bulunduklarından diğer hadisleri ya uyduruk kabul etmiş, ya da onları, bu hadislerle &ccedil;elişmeyecek şekilde tevil etme yoluna gitmişlerdir ki bu hadislerdeki &ccedil;elişkileri giderme konusunda &ouml;nerdikleri &ccedil;&ouml;z&uuml;m yollarından birka&ccedil;ını burada ele almanın faydalı olacağını d&uuml;ş&uuml;n&uuml;yoruz. Meselenin daha kolay anlaşılması i&ccedil;in Fığlalı&rsquo;nın g&ouml;ndeme getirdiği hadisleri ele alacak ve bu hadisler arasında sadece <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resulullah <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> soyundan ve Hz. İmam Ali, Hz. Fatıma ve Hz. İmam H&uuml;seyin <em>aleyhum&rsquo;us-sel&acirc;m </em>evlatlarından olduğunu bildiren hadislerin doğru veya m&uuml;tevatir olduğunu; bu mazmunun dışında yer alan hadis ve rivayetlerin ise ya s&ouml;zkonusu kaynaklarda hi&ccedil; ge&ccedil;mediğini, ya da Ehl-i S&uuml;nnet ulemasının da g&ouml;r&uuml;ş&uuml;ne bin&acirc;en, sahih ve m&uuml;tevatir hadislerle &ccedil;elişmeyecek kadar zayıf bir-iki rivayetten ibaret olduğunu hep birlikte g&ouml;receğiz.</p>\n\n<p>\n	Şimdi gelelim Fığlalı&rsquo;nın &ldquo;Adı belirtilmemiş ve fakat İslam&rsquo;ın zaferi i&ccedil;in uğraşan her iyi ve doğru kişinin <strong>Mehdi</strong> olduğu yahut da olabileceği&rdquo; şeklinde aktardığı hadislere... İslam kaynaklarında bu t&uuml;r hadisler yoktur. Nitekim Fığlalı&rsquo;nın bu konuda aktardığı ve &ldquo;Mısır, Meymeniye, 1313 basımı ve Beyrut, D&acirc;r-u Sadr basımı M&uuml;sned-i Ahmed&rsquo;inin 3. cildinin 27. sayfasında ge&ccedil;tiğini iddia ettiği hadiste b&ouml;yle muğlak ve genel bir ifade kesinlikle bulunmamakta, bilakis, belli ve muayyan bir şahsa işaret olunmaktadır, işte Fığlalı&rsquo;nın aktardığı hadis: &ldquo;Ebi Said el-Hudr&icirc;, Hz. Resulullah&rsquo;tan <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle nakleder:</p>\n\n<p>\n	&nbsp;(s:51, 19-21 satırlar arap&ccedil;a)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadis, Fığlalı&rsquo;nın iddiaından tamamen farklı bir mazmun taşımakta ve belli bir şahıstan s&ouml;zetmektedir.</p>\n\n<p>\n	Kaldı ki, daha &ouml;nce de velittiğimiz gibi, Fığlalı&rsquo;nın iddia ettiği mazmunda bir tek hadis bile yoktur İslam kaynaklarında zaten; eğer olsaydı Fığlalı ve benzerleri mutlaka onu aktarır, naklederlerdi.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bir tarafa; bu mazmunda bir hadis veya rivayet s&ouml;zkonusu kaynaklarda ge&ccedil;miş olsaydı bile, aynı kaynaklar dahi y&uuml;zlerce hadisi bir kenara bırakıp, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın belli bir şahıs olduğunu ve sadece kendisine mahsus birtakım &ouml;zellik ve işaretler taşıdığını belirten bunca rivayet g&ouml;rmezden gelip, Fığlalı ve selefi şarkiyat&ccedil;ıların &ccedil;antasından &ccedil;ıkan &ouml;yle bir hadis veya rivayete itibar, yine de m&uuml;mk&uuml;n olmazdı zaten.</p>\n\n<p>\n	Beklenen <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m </em>olduğuna dair Fığlalı&rsquo;nın aktardığı mazmunsa sadece bir tek hadisten ibaret olup senedi ve metni ş&ouml;yledir:</p>\n\n<p>\n	Yunus b. Abdul A&rsquo;la Muhammed b. İdris Şafii&rsquo;den, o da Muhammed b. Halid el-C&uuml;ndi&rsquo;den, o da Aban b. Salih&rsquo;ten, o da Hasan&rsquo;dan, o da Enes b. Malik&rsquo;ten rivayet etmiştir ki, Resulullah ş&ouml;yle dedi:</p>\n\n<p>\n	İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar; İsa&rsquo;dan başka bir <strong>Mehdi</strong> de yoktur.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi baştan sona &uuml;mitsizliği aşılayan bu uyduruk hadisin kendi metnindeki &ccedil;elişki apa&ccedil;ık ortadadır. &Ccedil;&uuml;nk&uuml; hadisin başında ge&ccedil;en &ldquo;İşler gittit&ccedil;e zorlaşır ve d&uuml;nya insanlara y&uuml;z &ccedil;evirir ve insanların hırsı artar ve kıyamet oncak k&ouml;t&uuml; insanların y&uuml;z&uuml;ne kopar&rdquo; mazmunda d&uuml;nyanın her g&uuml;n&uuml;n&uuml;n bir &ouml;nceki g&uuml;n&uuml;nden beter olacağı ve insanların g&ouml;z&uuml;n&uuml; her ge&ccedil;en g&uuml;n daha fazla hırs b&uuml;r&uuml;yeceği ve kıyametin başlangıcı olan &ldquo;d&uuml;nyanın sonu&rdquo;nda b&uuml;t&uuml;n insanların k&ouml;t&uuml;leşeceği s&ouml;ylenmekte, bu uyduruk hadisin sonlarına ise &ldquo;<strong>Mehdi</strong>, İsa&rsquo;dan başkası değildir&rdquo; denilerek, d&uuml;nyayı adalet ve iyilikle dolduracak bir <strong>Mehdi</strong>&rsquo;nin varlığını tasdik etmekte, ancak bu, <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia etmektedir. B&ouml;ylesine &ccedil;elişkili bir b Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;i s&ouml;zleri olamayacağı apa&ccedil;ık ortadadır.</p>\n\n<p>\n	Beyhaki, Hakim Niş&acirc;b&ucirc;r&icirc; ve Zehebi&rsquo;yle (c: 2 535, hadis: 7479) İbni Kesir (Feten c: 2, s: 44), İbni H&acirc;cer (sev&acirc;ik) ve diğer tanınmış ehl-i s&uuml;nnet alimleri bu hadisleri ya reddetmiş, ya da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. Resululah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın neslinden olduğuna delalet eden hadislere uygun d&uuml;şecek şekilde tevil etmişlerdir. Mağribi&rsquo;nin bu hadislerin uyduruk olduğuna dair g&ouml;sterdiği 8 noktadan birka&ccedil;ını &ouml;zetle aktarıyoruz.:</p>\n\n<p>\n	a- Bildin ki, yalnızca bu hadisi Muhammed b. Halid el-C&uuml;ndi nakletmiştir ve Ebu Hatem demiştir ki: O me&ccedil;hul (tanınmayan) birisidir. Ebu-l H&uuml;seyin el-İbri ve İbn-us Salah (kendi Emali&rsquo;sinde) bu adam hakkında aynı şeyi demişlerdir. İbn-i Abdulbirr ise onun hadisinin terkedildiğini s&ouml;ylemiş ve el-Ez&uuml;d&icirc; ise onun hadisinin kabul edilmediğini s&ouml;ylemiştir.</p>\n\n<p>\n	Buna g&ouml;re s&ouml;zkonusu ravi yalancı ve hadis uyduran birisidir. İbn-i Haldun&rsquo;un İbn-i Muin&rsquo;den onu g&uuml;venilir birisi saydığını nakletmesine gelince, İbn-i Muin&rsquo;in bu g&ouml;r&uuml;ş&uuml; alimlerce reddedilen bir g&ouml;r&uuml;şt&uuml;r. el-İbri ş&ouml;yle demiştir: Yahya onu g&uuml;venilir saymasına rağmen bu hadis ve tarih bilimcileri tarafından kabul edilmeyen bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	b) Bu hadisin Hakim tarafından M&uuml;stedrek&rsquo;te ve Tabaran&icirc; tarafından es-Soğır&rsquo;de M&uuml;barek b. Sehim&rsquo;den, o da Abdulaziz b. Suhayb&rsquo;den o da Enes b. Malik&rsquo;ten naklettiği hadiste bu fazlalığın (İsa&rsquo;dan başka <strong>Mehdi</strong> yoktur) olmayışı s&ouml;z konusu ravinin yalancı olduğunu g&ouml;sterir. Mustadrek ve Tabareni&rsquo;nin nakli ş&ouml;yledir: Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<em>Zaman gittik&ccedil;e zorlamış ve insanların hırsı gittik&ccedil;e artar ve insanlar insanları k&ouml;t&uuml;s&uuml;ne bağlı kalır.</em>&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste s&ouml;zkonusu batıl atıklık mevcut değildir. Bu da g&ouml;sterir ki, bu fazlalığı Muhammed b. Halid el-C&uuml;ndi tarafından yapılmıştır. Bu t&uuml;r fazlalıklar yapmak kimse ise onun onun adetlerindendir. Bu adam &uuml;zerinde ittifak olan bir diğer hadiste de batıl bir fazlalık yapmıştır. Bu da onun yalancı olduğunu tam olarak g&ouml;sterr. İbn-i Abdulbirr Temhid&rsquo;de, Yezid b. Abdulh&acirc;di&rsquo;nin hal terc&uuml;mesinde ş&ouml;yle diyor: Muhammed b. el-C&uuml;nd&icirc; el-Musenna b. es-Sabah&rsquo;tan, o da Amr b. Şuayb&rsquo;den, o da babasından, o da Şuayb&rsquo;ın b&uuml;y&uuml;k babasından ş&ouml;yle nakleder: İnsanlar d&ouml;rt mescide gitmek i&ccedil;in sefer ederler: Mescid-ul Haram, benim mescidim, Mescid-ul Aksa ve el-C&uuml;nd Mescidi.</p>\n\n<p>\n	Sonra İbn-i Abdulbirr ş&ouml;yle demiştir: Muhammed b. Halid&rsquo;in hadisi terkedilmiştir ve bu hadis sabit olmaz.</p>\n\n<p>\n	Abdulbirr&rsquo;in maksadı Mumadded b. Halid el-C&uuml;ndi&rsquo;nin kendi şehri olan C&uuml;nde şehri&rsquo;nin mescidine gitmek i&ccedil;in sefere &ccedil;ıkılabileceğine dair yaptığı fazlalığın doğru olmasıdır.</p>\n\n<p>\n	c) Bu rivayetin batıl olduğu ispatlayan diğer bir delil ise, yakiyn ifade eden m&uuml;tevatir hadislerle &ccedil;elişmesidir. &Ccedil;&uuml;nk&uuml; tevat&uuml;r haddine ulaşmış hadisler gereğince &ldquo;<strong>Mehdi,</strong> Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in evlatların-dandır. Usul alimlerinin a&ccedil;kıkladığı &uuml;zere bir hadisin kabul edilmesinin şartlarından biri, a&ccedil;ık ve yakın nas ile cem&rsquo;i edilmesi m&uuml;mk&uuml;n olma-yacak şekilde &ccedil;elişmemesidir.</p>\n\n<p>\n	Bu hadisle <strong>Mehdi</strong> hadislerini cem etmek i&ccedil;in bazı yollar zikretmişlerdir. Bunlardan bazılarını İbn-i Haldun ve Kurtub&icirc; Tezkire&rsquo;de, el-Ab&icirc; Şerh-i M&uuml;sl&uuml;m&rsquo;de, İbn-i Hacer el-Haysem&icirc; Sevaik-ul Muhrika&rsquo;da ve Yenabi-ul Mevedde&rsquo;nin sahibi kendi kitabında zikretmişlerdir. Ama b&uuml;t&uuml;n bu yorumlar uzaktır ve hadisin batıl olduğu ortadayken bu yollara başvurmaya gerek yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;tevatir ile batıl arasında &ccedil;elişki s&ouml;zkonusu olmaz.</p>\n\n<p>\n	d- Bu rivayetin batıl olduğunu isbat eden y&ouml;nlerden biri ise şudur ki, <strong>Mehdi</strong>&rsquo;nin geleceğini bildiren sadece Peygamber olmuştur; Peygamber&rsquo;in kendisi sadık olmasına ve s&ouml;ylediği şeyin heva ve hevese dayanmasına rağmen nasıl olabilir de kendisi &ouml;nce bir şeyin vuku bulacağını s&ouml;ylemiş olsun. Sonra da nu kendisi nefyetsin...<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[33]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hadis, daha &ouml;nce bahsettiğimiz &ccedil;elişkiye ilaveten, Ğımari&rsquo;nin bu ikinci &ccedil;elişki hususundaki s&ouml;zleri başka bir deyişle şudur: Bu hadisi uyduran kimse, <strong>Mehdi</strong> diye birinin zuhur edeceğini nerden biliyordu? Bunun tek a&ccedil;ıklaması, onun, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> konu-sundaki hadisleri g&ouml;rd&uuml;ğ&uuml; veya duyduğu değil midir? O halde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı inkar etmesi veya beklenen <strong>Mehdi</strong>&rsquo;nin Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em> olduğunu iddia emesi, bu hadisi uyduranın, s&ouml;zkonusu konudaki sahih hadisleri daha &ouml;nce g&ouml;r&uuml;p onlardan haberdar olduğunu; sonra da bu hadisi uydurarak o sahih hadisleri inkar yoluna gittiğini g&ouml;stermektedir.</p>\n\n<h3>\n	Abbasoğulları&rsquo;nın Mehdilikle İlgili Bazı Hadisleri Tahrifi</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Abbas bin Abdulmuttalib&rsquo;ın evlatlarından olduğu iddiasına gelince, bu konuda da ehl-i s&uuml;nnet kayanaklarında &ccedil;ok sayılı rivayet yer almıştır ki bunların tamamını &ldquo;Mu&rsquo;cem-i Ahadis el- <strong>İmam Mehdi</strong>, c: 1&rsquo;de, 101. hadisten 105. hadise kadarki kısımda bulabilmek m&uuml;mk&uuml;nd&uuml;r. Yazar, s&ouml;zkonusu hadisleri aktadıktan sonra ş&ouml;yle diyor:</p>\n\n<p>\n	Bu yollar Abbasilerin hadis kaynaklarına n&uuml;fuzlarını anlayabiliriz. Onlar sahih ve m&uuml;tevatir hadislere rağmen <strong>Mehdi</strong>&rsquo;nin soyu konusunda bile hadis uydurmaya yeltenmişlerdir. Ama bu sorunun zorluğunu gideren şu ki alimler bu t&uuml;r hadislerin senetlerini bir bir incelemiş ve onların isnat y&ouml;n&uuml;nden sağlam olmadığını ravilerinin me&ccedil;hul, yalancılıkla veya Abbas oğullarına aşırı bağımlılıkları y&uuml;z&uuml;nden su&ccedil;lanan kimseler olduğunu ortaya koymuşlardır.</p>\n\n<p>\n	Yazar bunları aktardıktan sonra bu t&uuml;r uyduruk hadislerin ravilerinin ya zayıf ya da yalancı olduğu yolundaki bazı ehl-i s&uuml;nnet alimlerinin g&ouml;r&uuml;şlerini hatırlatmakta ve ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Bu t&uuml;r hadislerin senetleri hakkındaki eleştiriden g&ouml;z yumsak bile, yine de sarih ve m&uuml;tevatir olan hadislerle muarıze edemez. Bu m&uuml;tevatir hadisler uyarınca <strong>Mehdi,</strong> Ali ve Fatıma&rsquo;nın soyundan olduğunu a&ccedil;ıklamıştır. Bu hadisler, en g&uuml;&ccedil;l&uuml; ve en sağlam isnada sahiptirler. &Ouml;yel ki, bu hadislerden biri şer&rsquo;i h&uuml;km&uuml; isbatlamak i&ccedil;in yeterlidir.&rdquo; (1)</p>\n\n<p>\n	<strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın babasının adının &ldquo;Abdullah&rdquo; olarak ge&ccedil;tiği hadislerin mazmunu hep bu t&uuml;rdendir, şimdi kısaca buna da değinelim:</p>\n\n<h3>\n	imam Mehdi&rsquo;nin (a.s) Babasının Adıyla İlgili Hadisler</h3>\n\n<p>\n	Her iki fırkanın yoluyla hadisler tevat&uuml;r haddine ulaşmıştır ki, <strong>Mehdi</strong>&rsquo;nin ismi Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hadisidir. Belli olan şu ki, alimler ve muhaddisler arasında <strong>Mehdi</strong>&rsquo;nin isminde ş&uuml;phe yoktur... Sadece ş&uuml;phe bazı hadislerde &ldquo;babasının ismi babamın ismidir&rdquo; diye var olan ziyadet hususundadır. Her iki fırkanın da alimleri bu fazlalığı eleştirmiştir. Belki de bu hususta var olan en g&uuml;&ccedil;l&uuml; tenkit el-Beyan kitabının sahibi Şafii&rsquo;ye aittir.</p>\n\n<p>\n	Şafii&rsquo;nin el-Beyan&rsquo;daki a&ccedil;ıklaması kısca ş&ouml;yledir:</p>\n\n<p>\n	Bu hadisi İmam Ahmet ve Tirmizi diğer hafızlar s&ouml;zkonusu fazlalık olmadan nakletmişlerdir; hatta Hafız Eba Nuaym İsfahan&icirc; bu hadisi otuz isnatla nakletmiştir ve bu isnatlardan hi&ccedil; birinde s&ouml;z konusu fazlalık, yani &ldquo;Babasının ismi babamın ismidir&rdquo; ibaresi mevcut değildir.</p>\n\n<p>\n	B&ouml;ylece anlaşılıyor ki, bu fazlalığı Cerh ve ta&rsquo;dil alimlerinin (hadis ravileri &uuml;zerine inceleme yapan tarih&ccedil;ilerin) zayıf bildikleri ve hadislerde artırma yaptığına şehadet ettikleri zaidenin işidir...</p>\n\n<p>\n	İkinci asrın başlarında isimleri Muhammed ve babalarının isimleri ise Abdullah olan iki şahsın yani Muhammed b. Abdullah b. Hasan el-M&uuml;senna ile Mehdi-i Abbasi diye tanınan Muhammed b. Abdullah el-Mensur Mehdilik iddiasında bulunmaları ve bu iki şahsın yaranının <strong>Mehdi</strong> ile ilgili hadisleri bu zatlara tatbik etmek i&ccedil;in &ccedil;aba g&ouml;stermeleri de bu fazlalığın sonradan uydurulduğu g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	Ama bu t&uuml;r iddiaların batıl olduğu &ccedil;ok ge&ccedil;meden ortaya &ccedil;ıkmıştır; &ccedil;&uuml;nk&uuml; kendilerinin <strong>Mehdi</strong> oldukları iddia edilen şahıslar <strong>Mehdi</strong>&rsquo;deki olması gereken yery&uuml;z&uuml;n&uuml; adaletle doldurmak ve İslam&rsquo;ı d&uuml;nyaya hakim kılmak ve serveti bol bol dağıtmak gibi vasıfları ve zuh&uuml; nişaneleri taşımadıkları belli olunca onların <strong>Mehdi</strong> olmadıklarında hatta onlara uyan kimselerin yanında bile ş&uuml;phe kalmamıştır.</p>\n\n<p>\n	Buna g&ouml;re, bu fazlalığın bu iki şahıstan birinin &ccedil;ıkarı i&ccedil;in uydurulduğu ihtimali g&uuml;&ccedil;lenmektedir. Bu t&uuml;r hadisler <strong>Mehdi</strong>&rsquo;nin Abbas oğullarından veya &Uuml;meyye oğullarından olduğunu s&ouml;yleyen ve yalan ve uydurma olduğu hadis alimlerince a&ccedil;ık&ccedil;a bilinen hadislere benzemekteler.</p>\n\n<h3>\n	İmam Mehdi&rsquo;nin (a.s) İmam Hasan Mu&ccedil;teba&rsquo;nın (a.s) Evlatlarından Olduğunu İleri S&uuml;ren Hadisin Reddi</h3>\n\n<p>\n	Ebu Davud kendi S&uuml;nen kitabında <strong>Hz. Mehdi</strong>&rsquo;nin Hz. Hasan b. Ali b. Ebi Talib&rsquo;in soyundan olduğuna dair bir hadis neakletmiştir. Oysa ki, onlarca hadis <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın Hz. H&uuml;seyin&rsquo;in evlatlarından olduğunu s&ouml;ylemektedir.</p>\n\n<p>\n	İlk &ouml;nce bu hadislerin cerh etme yolunun var olduğunu a&ccedil;ıklayalım. Bizce Ebi Davud&rsquo;un naklettiği hadisle diğer hadisler arasında bir &ccedil;elişki yoktur; &ccedil;&uuml;nk&uuml; <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> hem Hz. H&uuml;seyin&rsquo;in hem de Hz. Hasan&rsquo;ın soyundandır. Ş&ouml;yle ki, &ccedil;&uuml;nk&uuml; İmam Ali Zeyn&uuml;labidin b. H&uuml;seyin&rsquo;in hanımı ve İmam Muhammed B&acirc;kır&rsquo;ın annesi Fatıma Hz. Hasan&rsquo;ın kızıdır.</p>\n\n<p>\n	B&ouml;ylece Hz. Muhammed B&acirc;kır hem anne ve hem de baba tarafından soyu Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a ulaşmaktadır. Anne tarafından Hz. Hasan&rsquo;a ve baba tarafından Hz. H&uuml;seyin&rsquo;e ulaşıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> ise bu soydandır.</p>\n\n<p>\n	Allah Teala buyurmuştur ki: &ldquo;Ve biz ona İshak&rsquo;ı verdik ve her birini de hidayet ettik. Ve Nuh&rsquo;u da &ouml;nceden hidayet ettik onun soyundan ise Davud, S&uuml;leyman, Eyyub, Yusuf, Musa ve Harun&rsquo;dur ve b&ouml;ylece iyilik yapanları m&uuml;kafatlandırırız; ve Zekeriyya, Yahya, İsa ve İlyas (da bu soydandır;) hepsi de salihlerdendir.&rdquo; (Enbiya/84-85)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayet-i kerimede İsa <em>aleyhi&#39;s-sel&acirc;m</em> Peygamberin soyuna annesi Meryem vasıtasıyla ilhak edilmiştir.</p>\n\n<p>\n	Bu hadisi Ebi Davut&rsquo;tan başka şekilde rivayet eden Ehl-i S&uuml;nnet alimleri de mevcuttur. Bu y&uuml;zden hadisin de bazı diğer hadislerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi tahrife uğramış olması uzak bir ihtimal değildir.</p>\n\n<p>\n	Cizri Şafii (vefat:833 hicri) bu hususta Esme&rsquo;l Menakıb adlı eserinde ş&ouml;yle diyor:</p>\n\n<p>\n	Doğru olan şu ki, H&uuml;seyin b. Ali&rsquo;nin soyundandır. &Ccedil;&uuml;nk&uuml; Emirulm&uuml;minin Ali bunu şu hadiste a&ccedil;ık&ccedil;a beyan etmiştir:</p>\n\n<p>\n	Şeyh &Ouml;mer b. Hasan Rukki.... Ebi İshak&rsquo;tan o hazretin İmam H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak ş&ouml;yle buyurduğunu nakleder: &ldquo;Bu oğlum Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın buyurduğu gibi seyittir. Onun soyundan peygamberinizin ismiyle adlandırılan, yaratılışta peygambere benzeyen ... bir kişi gelecektir. O yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.&rdquo; Ebu Davud da bu hadisi kendi S&uuml;nen&rsquo;inde bu şekilde rivayet etmiştir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[34]</a></p>\n\n<p>\n	Seyyid Sadruddin-i Sadr bu hadisi (<strong>İmam Mehdi</strong>&rsquo;nin İmam Hasan&rsquo;ın soyundan olduğuna delalet eden hadis) &ldquo;el-Mehdi&rdquo; adlı eserinde altı y&ouml;nden reddetmiştir. O bu alanda ş&ouml;yle der: &ldquo;Usul-u Fıkıh kurallarına g&ouml;re Ebi Davud&rsquo;un rivayetine şu a&ccedil;ılardan istinat etmek doğru değildir:</p>\n\n<p>\n	1- Bu hadis Ebu Davud&rsquo;dan &ccedil;eşitli şekillerde nakledilmiştir. Mesela, Ukad-ud D&uuml;rer&rsquo;de ondan Hz. Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nın, oğlu H&uuml;seyin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a bakarak b&ouml;yle buyurduğu rivayet edilir.</p>\n\n<p>\n	2- Ukad-u D&uuml;rer&rsquo;de, hafızlardan Trmiz&icirc;, Beyhaki, Nisai gibi bir grubun bu olayı aynen naklederek Hz. Ali&rsquo;nin İmam H&uuml;seyin&rsquo;e bakarak b&ouml;yle buyurduğunu s&ouml;ylediklerini belirtir.</p>\n\n<p>\n	3- Hasan ile H&uuml;seyin kelimesi &ouml;zellikle Kufi hattında birbirine &ccedil;ok yakın oldukları i&ccedil;in yazımda yanlışlığa d&uuml;ş&uuml;lm&uuml;ş olabilir.</p>\n\n<p>\n	4- Bu, Ehl-i S&uuml;nnet arasında meşhur olan nassa aykırıdır.</p>\n\n<p>\n	5- Bu senet ve delalet a&ccedil;ısından doğru olan bir &ccedil;ok hadisle &ccedil;elişmektedir.</p>\n\n<p>\n	6- Bu hadis Nefs-iz Zekiyye diye meşhur olan Muhammed b. Abdullah&rsquo;ı <strong>Mehdi</strong> g&ouml;stermek i&ccedil;in uydurulmuş olabilir.</p>\n\n<h3>\n	Resul-i Ekrem ve Ehl-i Beyt&rsquo;in, On iki İmam ve Hz. Mehdi&rsquo;yi Belirtmesi</h3>\n\n<p>\n	Muteber Şia ve Ehl-i S&uuml;nnet kaynaklarında rivayet edilen m&uuml;tevatir bir hadiste Resul-&uuml; Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendisinden sonra, birbiri ardınca gelip dini koruyacak, İslam&rsquo;ı aziz kılacak Kureyş&rsquo;ten olan on iki halife ve İmamın m&uuml;jdesini vermiştir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri, bu hadisi a&ccedil;ıklarken Peygamber&rsquo;in &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda net bir şey ortaya koymamış ve birbiriyle &ccedil;elişen &ccedil;eşitli g&ouml;r&uuml;şleri belirtmişlerdir.</p>\n\n<p>\n	Herbiri bir y&ouml;nde &ldquo;on iki İmam&rdquo; hadisyle de &ccedil;elişen bu g&ouml;r&uuml;şlerin &ouml;nemli ve olarak sorunun hi&ccedil; birinin Kur&rsquo;an ve S&uuml;nnetten bir delili olmayışı ve hepsinin &ldquo;bence bu b&ouml;yledir&rdquo; mantığıyla ortaya atılan şahsi g&ouml;r&uuml;şleri oluşudur.</p>\n\n<p>\n	Ancak bu konuda Resul-i Ekrem <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> ve Ehl-i Beyt İmamlarından gelen m&uuml;tevatir hadisler &ldquo;on iki İmam&rdquo;ın kimler olduğu hususunda hi&ccedil; bir teredd&uuml;te yer bırakmamaktadır. Şia bu hadislere dayanarak Resul-i Ekrem&rsquo;dan sonra dinin koruyucusu olan &ldquo;on iki İmam&rdquo;ın Ehl-i Beyt İmamları olduğuna inanmaktadır. Bunların ilki M&uuml;&rsquo;minlerin emiri Hz. İmam Ali <em>aleyhi&#39;s-sel&acirc;m</em>, sonra Hz. İmam Hasan <em>aleyhi&#39;s-sel&acirc;m,</em> sonra Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>, sonra da Hz. İmam H&uuml;seyin <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın soyundan olan dokuzuncu İmamdır ki, bunların sonuncusu on birinci İmam Hasan Askeri <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın oğlu Muhammed Mehdi <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;dır.</p>\n\n<p>\n	Şia kaynaklarında bu sahih ve m&uuml;tevatir hadisleri g&ouml;ren bazı Ehl-i S&uuml;nnet alimleri de Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın &ldquo;on iki İmam&rdquo;dan kimleri kastettiği hususunda Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Bunların i&ccedil;inde bu noktadan haraketle Şiiliği se&ccedil;enlerde olmuştur.</p>\n\n<p>\n	&ldquo;On iki İmam&rdquo;in Şia&rsquo;nın kabul ettiği Ehl-i Beyt İmamları olduğunu ifade eden y&uuml;z&uuml; aşkın sahih ve m&uuml;tevatir hadislerin karşısında; Mehdi&rsquo;nin, &Uuml;meyyeoğulları, Abbasoğulları veya İmam Hasan M&uuml;&ccedil;teba&rsquo;nın oğullarından olduğunu s&ouml;yleyen, senet ve i&ccedil;erik bakımından zayıf olan, ayrıca aynı zamanda birbiriyle de &ccedil;elişen bir iki rivayete itibar edilemez.</p>\n\n<h2>\n	4- Bir &Ccedil;elişki ve İki Hata</h2>\n\n<p>\n	Fığlalı, ilgili eserinin bir başka yerinde yine Mehdilik inancını tezyif edebilmek i&ccedil;in ş&ouml;yle diyor.</p>\n\n<p>\n	&ldquo;Kur&rsquo;an-ı Kerim&rsquo;de Mesih gibi <strong>Mehdi</strong> konusuna Buhari (256- 870) ve M&uuml;slimin (261-874) hadis kitaplarında &ldquo;<strong>Mehdi</strong>&rdquo;den hi&ccedil; s&ouml;zedilmez. İmam Azam Ebu Hanife, El Eş&rsquo;&acirc;n&icirc;, El Matu&icirc;d&icirc; gibi ilk s&uuml;nn&icirc; alimlerinin de ondan s&ouml;z ettikleri g&ouml;r&uuml;lmemektedir. (272- 273)</p>\n\n<p>\n	Evet, Fığlalı b&ouml;yle diyor mezbur eserinde Ama bu s&ouml;zlerinde Fığlalı bey pek ciddi olmasa gerek... &Ccedil;&uuml;nk&uuml; herkes gibi biz de biliyoruz ki Fığlaı efendi s&ouml;zkonusu hadisleri M&uuml;slim&rsquo;le Buhari&rsquo;nin sahihlerinde bulsaydı bile o hadisleri yine kabul etmeyecekti. Keza Ebu Hanife&rsquo;nin Mehdilik inancını tasdiklemesi halinde onu da kabul edecek değildi Fığlalı. Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği yolunda sahih hadislerin hem M&uuml;slim&rsquo;de, hem Buhari&rsquo;de kayıtlı olduğunu ve Ebu Hanife&rsquo;nin de kitabında bunu kaydetmiş, bulunduğunu herkes gibi Fığlaı da bilir. Ama buna rağmen Fığlalı, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten n&uuml;zul edeceği itikatının bir islam inancı olmadığını iddia edebilmekte ve hem Sahih-i M&uuml;slim&rsquo;i, hem Sahih-ı Buhari&rsquo;yi hem Ebu Hanife&rsquo;yi hi&ccedil;e sayarak ehl-i s&uuml;nnet kaynaklarındaki bunca belgeyi k&uuml;stah&ccedil;a g&ouml;rmezden gelmektedir. Zira bu &ouml;nyargılarla hareket eden sayın Fığlalı&rsquo;nın aslında Mehdilik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu gibi isam dininin esas inan&ccedil;larını tezyif ve inkar ediğ bu konuda M&uuml;sl&uuml;manların zihinlerini bulandırmak gibi &ccedil;irkin emellerle kalem &ccedil;aldığını v ebu yolda hem şia, he s&uuml;nni kaynaklarındaki onca. hakikati &ouml;rtbas etmekten &ccedil;ekinmediğini M&uuml;sl&uuml;man camia farketmiş bulunmaktadır artık. <strong>Mehdi</strong>lik ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; inancını islam akaidinden &ccedil;ıkarıp soyutlama emeliyle hareket eden Fığlalı efendi bu &ccedil;irkin emelini ger&ccedil;ekleştirebilmek i&ccedil;in Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin m&uuml;tevatir olmayıp haber-i vahid olduğu; <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı gibi tamamen asılsız iddialarla mezkur hadisleri tezyif yoluna gitmektedir. halbuki her iki hadisleri tezyif yoluna gitmektedir. Halbuki her iki iddisı da asılsızdır Fığlalı&rsquo;nın... Nitekim Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; hadislerinin m&uuml;tevatir olmadığı ve <strong>Hz. İmam Mehdi</strong>&rsquo;yle ilgili hadislerin de Sahihayn&rsquo;da bulunmadığı idiasının her ikisi de ger&ccedil;ek dışıdır. Fığlalı efendinin bu garazk&acirc;r iddiasının tam ersine; Hz. İsa&rsquo;nın n&uuml;zuluyla <em>aleyhi&rsquo;s-sel&acirc;m</em> ilgili hadisler m&uuml;tevatir olduğu gibi <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler de sahihayn&rsquo;da bol miktarda mevcuttur. Nitekim daha &ouml;nce verdiğimiz belgelerde Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadislerin hem m&uuml;tevatır olduğunu, hem Sahihayn da kayıtlı bulunduğunu g&ouml;rm&uuml;ş ve bunu tasdikleyen bir&ccedil;ok ehl-i s&uuml;nnet aliminin ismini de aktarmıştık. Bu nedenle aynı belgleri burada yine tekrarlama l&uuml;zumu olmasa gerek... Ne var ki, Fığlalı efendi bunca sarih belge ve kaynağı kasıtlı olarak g&ouml;rmezden gelmekte ve artık nedeni anlaşılmış olan bu karanlık tavrında ısrar g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğini haber veren hadislerin ahad olduğunu iddia etmekte ve tutarsız ifadeler kullanarak ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;... Nitekim Decel&rsquo;ın &ccedil;ıkılıyla ilgili ahad haberlerde (219 İsa bin Meryem&rsquo;in n&uuml;zul&uuml;, yani -g&ouml;kten- inişi a&ccedil;ık&ccedil;a belirtilmiştir...&rdquo;</p>\n\n<p>\n	Daha da ilgin&ccedil; olanı, Fığlalı&rsquo;nın buasılsız iddisasına delil olarak El- Men&acirc;r Tefsiri&rsquo;nin yazarını şahid g&ouml;stermesi ve ilgili bl&uuml;m&uuml;n dipnotunda ş&ouml;yle demesidir:</p>\n\n<p>\n	&ldquo;21) Kış: Tefsir&rsquo;ul Men&acirc;r, Kahire, 1368 3/ 317 ve: Ez Zebidi, Sahih-i Buhari, Muhtasar-ı Tecrid-i Terc&uuml;mesi, Ankara/1969-4/532. Ancak, bu arada, bu konudaki haberlere m&uuml;tevatir diyenler de vardır. msli bk: İbni Kesir, Kitab&rsquo;ın nihayer ve el- Fıten ve&rsquo;l Melahim, K&acirc;hire, trz. 1/ 24 el- Keşmir&icirc;, et- Tasrih bi- m&acirc; Tevatere fi Nuzul&rsquo;il Mesih, Hakeb, 1358&rsquo;de Muhammed Şefi&rsquo;in mukaddemesi s: 56. Ensari, el- Feth&rsquo;ur Rabbani Fi&rsquo;r Redd-i Ale&rsquo;l kadıy&acirc;n&icirc;, dlhi, 1312 (23)&rdquo;</p>\n\n<p>\n	Halbuki el- Menar tefsirinin yazarının bir batı hayranı olduğunu ve bu nedenle de bu gibi konular dahi beyanatının islami bir delil olarak g&ouml;sterilemeyeceğini b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bilmektedir bu g&uuml;n. Kaldı ki bu yazarın g&ouml;r&uuml;şleri muteber olsaydı dahi sayın fığlalı&rsquo;nın &ouml;ncelikle, onca islam aliminin bu hadislerin m&uuml;tevatirliğini tasdik ettikleri yolundaki &ouml;rnekleri vermesi ve&rdquo;... ancak bu arada bu konudaki haberlere &ldquo;ahad&rdquo; diyenler de vadır&rdquo; şeklinde g&ouml;r&uuml;şlerini serdetmesi gerekirdi.</p>\n\n<p>\n	Fığlalı&rsquo;nın bilhassa iki yerde bu ısrarı g&ouml;stererek Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili hadisleri hep ahad iddiasıyla takdie &ccedil;alışmasının nedeni, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın bir g&uuml;n g&ouml;kten ineceği hakiakatini islam inan&ccedil;ları b&uuml;t&uuml;n&uuml;nden &ccedil;ıkarma emelinden başka bir şey değildir. İslamın &ccedil;ihanşumulluğ&uuml;ndan dehşete kapılan m&uuml;stekbirlerin korkulu r&uuml;yası&rsquo;nın da <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın da g&ouml;kten inerek o hazretin yardımıcısı oldacağı &ldquo;inancını balatalayabilmek i&ccedil;in &ccedil;ırpınıp duran sayın Fığlalı efendi, dikkatli M&uuml;sl&uuml;manların pek yabancısı olmadısğı o malum &uuml;slupla ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;... maamifih, durum ne olursa olsun; bu konudaki hadislere ne kadar&rdquo; ahad haberlerdir, itikadi y&ouml;nden dikkate alınmayabilir&rdquo; denilirse denilsin, Mesih&rsquo;in kıyametten &ouml;nce n&uuml;zul&uuml; meselesine, hemen, b&uuml;t&uuml;n islam alimlerince &ldquo;m&uuml;tlak&rdquo; olarak bakılmış ve bakılmakta ve b&ouml;ylece &ldquo;Mesih&rsquo;e intizar&rdquo;, kıyametle ilgili haberlerin vazge&ccedil;ilmez unsuru olarak karşımızda durmaktadır. Ne varki, bu konu, &uuml;zerinde bunca titizlikle durulmasına rağmen bir &ldquo;iman esası&rdquo; değildir.</p>\n\n<p>\n	Evet, b&ouml;ylece diyor sayın Fığlalı... Oysa, defalarca vurgulandığı &uuml;zere islam uleması, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın g&ouml;kten ineceğine dair hadislerin m&uuml;tevatir olduğunda m&uuml;ttefiktirler. Keza ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde bunun b&uuml;t&uuml;n islam ulemasınca &ldquo;mutlak&rdquo; kabul edilip imanın esaslarından sayılmış olduğu da bilinmektedir. Binaenaleyh &ldquo;islam ulemasının &ouml;tedenberi bu konu &uuml;zerinde titizlikle durmuş olması bu hadislerin m&uuml;tevatir olduğunu g&ouml;sterir.&rdquo;</p>\n\n<p>\n	Bu yalın ger&ccedil;eklere rağmen, Fığlalı bu meseleyi &ldquo;iman esası değildir&rdquo; şeklinde değerlendirirken ilm&icirc; y&ouml;ntemlerden uzaklaştığı kadar islam akaidinden de uzak d&uuml;şmekte bu iki kaviyerin hi&ccedil;birine yakışmayan bir ciddiyetsizlikle bunca net ve sarih bir hadiseyi elinden geldiğince muğlak ve m&uuml;pehm g&ouml;stermeye &ccedil;alışmaktadır. Halbuki sayın Fığlalı &ldquo;iman esasları&rdquo; derken &ouml;nce bununla neyi katettiğini a&ccedil;ıklayıp kendi anldığı &ldquo;iman esasları&rdquo;nın bir tarifini vermeli ve bu esasların şer&rsquo;i delillerle tespit yollarını izah ettikten sonra bu esaslar &ccedil;evresinde g&ouml;r&uuml;ş serdetme c&uuml;retinde bulunmalıydı ki, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulu konusunda fikir beyanında bulunması o zaman edep ve ilim &ccedil;er&ccedil;e-vesinde bir hareket sayılabilir belki. Bunu yapmadğından kendisini bir&ccedil;ok sorunun ardından gizlemiş olmaktadır; mesela, Fığlalı&rsquo;ya g&ouml;re, bir meselenin imanın esaslarından sayılabilmesi i&ccedil;in Kur&rsquo;an&rsquo;da tafzilatlı bir şekilde ge&ccedil;mesi şart mıdır, değil midir? B&ouml;yle bir mazmunun m&uuml;tevatir hadis ve rivayetlerde de ge&ccedil;mesi şart mıdır, yoksa kat&rsquo;i olan ahbar-ı ahadda bulunması yeterli midir? Keza şu soru: Sayın Fığlalı efendi i&ccedil;in İslam ulemasının akidev&icirc; bir konuda icma etmesi herhangi bir &ouml;nem ve anlam taşımakta mıdır; yoksa o, b&uuml;t&uuml;n islam ulemasının islam akaid ve inan&ccedil;larından saydığı bir akidev&icirc; konuyu inkar etmenin, bireyin imanına hi&ccedil;bir zarar vermeyeceği inancında mıdır?! Bu t&uuml;r sorulra net cevaplar verilmedik&ccedil;e Fığlalı&rsquo;nın &ldquo;imanın esası&rdquo;yla neyikastettiği de a&ccedil;ıklık kazanmayacaktır. Bizce, şia ve s&uuml;nni, b&uuml;t&uuml;n islam uleması tarafından ittifakal kabul edilen ve Kur&rsquo;an&rsquo;da bulunduğu ya da hakkındaki hadislerin m&uuml;tevatir olduğu vurgulanmış olan inan&ccedil;lar İslam akaid ve inan&ccedil;larıdırlar; aksi takdirde yerinden kalkan her m&uuml;teceddidin &ldquo;şu konudaki hadisler m&uuml;evatir değil&rdquo; vb. iddialarla cahil&acirc;ne veya garazkar g&ouml;r&uuml;şler serdediğ kesinleikle islami olan ve imanın esaslarından sayılan bi rkonuyu inkara kalkışması s&ouml;zkonusu olabilecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Bir Hadisi Sahiheyn&rsquo;de Bulunmaması, Ehl-i S&uuml;nnet İtikadlarına G&ouml;re O Hadisin Sahih ve M&uuml;tevatir Olmasına Engel Teşkil Etmez</h3>\n\n<p>\n	Fığlalı efendinin <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında Sahihayn&rsquo;da hadis bulunmadığı iddiasının da ger&ccedil;ekle alakasız olduğunu daha &ouml;nce belirtmiştik. Bundan sonraki bahsimizde bizzat Sahihan&rsquo;dan aktaracağımız hadisler bu konuda ger&ccedil;eğin olduğu gibi g&ccedil;zler &ouml;n&uuml;ne serilmesine yetecektir zaten. Ancak, asıl bilinmesi gerken nokta, Sahihan&rsquo;da bulunmamış olsaydı bile <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin reddinin yine de m&uuml;mk&uuml;n olamayacağıydı. &Ccedil;&uuml;nk&uuml; ehl-i s&uuml;nnette, bir hadisin sahih ve m&uuml;tevatir olması şartı, Sahihayn&rsquo;da kayıtlı bulunması değildir, nitekim ehl-i s&uuml;nnet ulemasınca kesinlikle sahih veya m&uuml;tevatir kabul edilen nice hadisler vardır ki Sahihan&rsquo;da kayıtlı değildir. Keza bir hadisin Sahihan&rsquo;da kaydedilmemiş olması, Şeyheyn-i Sahihan, yani M&uuml;slim&rsquo;le Buhari nezdinde o hadisin veya varisinin zayıf olduğu gibi bir mana taşımaz. Nitekim ne Buhari&rsquo;nin ne de M&uuml;slim&rsquo;in &ldquo;Sahihan&rsquo;larında b&uuml;t&uuml;n sahih hadisleri biraraya gitirebildikleri &ldquo;veya &ldquo;bu eserlerde kayıtlı b&uuml;&uuml;tn hadislerin sahih, kaytılı olmayan b&uuml;t&uuml;n hadislerinse zayıf olduğu&rdquo; şeklinde bir iddiası yoktur; bilakis, Buhari&rsquo;yle M&uuml;slim&rsquo;in beyanları bunun tam tersi cihettedir; İbni &Ouml;mer, &ldquo;Ulum&rsquo;el Hadis&rdquo; adlı eserinde ş&ouml;yle yazar: &ldquo;Buhari&rsquo;yle M&uuml;slim, b&uuml;t&uuml;n sahih hadisleri Sahihan&rsquo;da kaydetmiş değildir; esasen b&ouml;yle bir hassasiyet de g&ouml;stermemişlerdir&rdquo;. Buhari&rsquo;nin ş&ouml;yle dediği bilinmektedir: &ldquo;Kitabında sahih olandan başka şey yazmadım, ama hadisler pek fazla olduğundan bazı sahih hadisleri bu kitaba almaktan vazge&ccedil;tim&rdquo;. M&uuml;slim&rsquo;in de şu s&ouml;z&uuml; meşhurdur: &ldquo;Benim bildiğim ve bu kitaba (Sahih-i M&uuml;slim&rsquo;e) kaydettiğim herşey sahih değildir, ben sadece her kes tarafından ittifakla kabul edilmiş olan şeyleri bu kitapta topladım.&rdquo; Hafız bin Hacer, &ldquo;Feth&rsquo;ul B&acirc;ri&rdquo;nin muhaddemesinde &ldquo;İsmail&icirc; Buhari&rsquo;den naklen ş&ouml;yle rivayet eder: &ldquo;Ger&ccedil;i bu kitapta sahih olanlar dışında bir hadis yazmadım, ama bu kitaba almadığım sahih hadislerin sayısı, kaydettiklerinden &ccedil;ok daha fazladır.&rdquo;</p>\n\n<p>\n	Nevev&icirc;, Sahih-i M&uuml;slim&rsquo;e yazdığı şerhin &ouml;ns&ouml;z&uuml;nde bazılarının, M&uuml;slim&rsquo;le Buhari&rsquo;yi bazı hadisleri birtakım şartlarla yazma ve aktarma durumunda bıraktıklarından, M&uuml;slim&rsquo;le Buhari&rsquo;nin o hadisleri Sahihan&rsquo;da iktibas edemediklerini yazar ve ş&ouml;yle der. &ldquo;Bu şart koşma ve mecbur bırakma olayında hi&ccedil;bir mantık yoktur aslında. &Ccedil;&uuml;nk&uuml; bu ikisi, b&uuml;t&uuml;n hadisleri biraraya toplayıp kaydetme niyeti taşımıyordu zaten; bilakis, b&uuml;t&uuml;n hadisleri yazmadıklarını ve tıpkı b&uuml;t&uuml;n meseleleri değil, sadece bazı meseleleri derleyerek kaydeden bir fakih gibi, kendileirnin de sadece bazı hadisleri yazıp kaydedebildiklerini bizzat kendileri s&ouml;ylemektedir kitaplarında .&rdquo; (Şeyh Abdulhasan el- İbad, Mecelle....)</p>\n\n<h3>\n	Sahihayn&rsquo;da Hz. Mehdi&rsquo;nin (a.s) Zuhuruyla İlgili Hadisler</h3>\n\n<p>\n	Buhari&rsquo;de Hz. İsa bin Meryem <em>aleyha sel&acirc;m</em>&rsquo;ın g&ouml;kten inişi babında Ebu Hureyre&rsquo;den rivayetle ş&ouml;yle nakledilir: &ldquo;Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyurdu ki: Meryemoğlu g&ouml;kten size inince ve İmamanız kendinizden biri olduğunda ne yapacaksınız?&rdquo;</p>\n\n<p>\n	M&uuml;slim&rsquo;in sahihde Cabir tarafından Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğu rivayet edilir: Benim grubumdan olanbir takım, hak &uuml;zere savaşacak, m&uuml;cadele edecektir ki, kıyamete değin zafer onlarındır. İsa bin Meryem indiğinde onların emiri &ldquo;gel bize İmam olup, namaz kıldır&rdquo; derler, İsa ise &ldquo;hayrı&rdquo; der, &ldquo;sizden kiminiz kiminize em&icirc;r olacaktır (kendi aranızdan bir size em&icirc;r olur) &ccedil;&uuml;nk&uuml; Allah Teala bu &uuml;mmeti (M&uuml;sl&uuml;manları) aziz kılmıştır.&rdquo;</p>\n\n<p>\n	Sahihan&rsquo;da yazılan bu hdislerde her ne kadar &ldquo;<strong>Mehdi</strong>&rdquo; adı ge&ccedil;miyorsa da, Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; sırasında M&uuml;sl&uuml;manların İmamlığını &uuml;stlenecek birinden s&ouml;zedilmektedir. S&uuml;nen, &uuml;snedler ve diğer kaynaklarda bu ve Sahihan&rsquo;da ki diğer hadislerin tefsiri yapılmış ve s&ouml;zkonusu salih insanın adının &ldquo;Muhammed&rdquo; olduğu, Ali bin Ebu Talib&rsquo;in oğlullarından olup &ldquo;<strong>Mehdi</strong>&rdquo; adıyla tanındığı&rdquo; belirtilmiştir. Sahihan dışında başka&ccedil;a diğer kaynaklarada da <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında daha bir&ccedil;ok hadis kayıtlıdır ki bunların tamamını bu &ouml;zet bahse sığdırabilmek m&uuml;mk&uuml;n değildir. Burada bunlardan sadece birka&ccedil;ına değinmek ve bazı senetleri belirtmekle yetindik.</p>\n\n<p>\n	Bu husustaki muteber hadislerden biri de Haris bin Ebu &Uuml;same&rsquo;nin M&ucirc;sned&rsquo;inde Cabir&rsquo;den rivayetle, Hz. Resulullah&rsquo;tan -asv- aktardığı şu hadis-i şeriftir: &ldquo;İsa g&ouml;kten indiğinde, onların em&icirc;r&icirc; olan <strong>Mehdi</strong> &ldquo;namazı sen kıldır&rdquo; der, İsa &ldquo;hayrı&rdquo; der, &ldquo;em&icirc;r sizsiniz, Allah Teala bu &uuml;mmeti sizinle şereflendirmiştir.&rdquo;</p>\n\n<p>\n	İbn&rsquo;el Gıym &ldquo;El- Menar&rdquo;da &ldquo;Bu hadisin senetleri m&uuml;kemmeldir&rdquo; der. bizzat bu hadis, Sahih-i M&uuml;slim&rsquo;de ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksadın <strong>Mehdi</strong>&rdquo; olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Şeyh Sadık Hasan &ldquo;El- İz&acirc;e&rdquo; adlı eserinde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla ilgili pek &ccedil;ok hadis nakleder ki en sonuncusu, Cabir&rsquo;in hadisidir. Bu hadisi a&ccedil;ıklarken &ldquo;bu hadiste ge&ccedil;en &ldquo;em&icirc;r&rdquo;den maksat <strong>Hz. Mehdi</strong>&rsquo;den başkası olamaz, diğer hadisler de bunu net olarak a&ccedil;ıklayıcı niteliktedir&rdquo; der. (bk: Şeyh Abdulhasan El- İb&acirc;d Meelle-i ...)</p>\n\n<p>\n	Bu arada şunu da hemen belirtelim ki İbni Hacer...</p>\n\n<p>\n	Sayın Fığlalı&rsquo;nın marifetleri bunlar eğil sadece; islamda Mehdilik inancı ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zul&uuml; akidesini tezyif edebilmek i&ccedil;in Fığlalı Bey&rsquo;in başvurduğu daha nice y&ouml;ntemler daha var ki, M&uuml;sl&uuml;man camianın daha sonraki benzerlerine rastladığında, meselenin nereden kayanaklandığını koylayca farkedebilmesi i&ccedil;in bu Bizan oyunlarndan birka&ccedil; &ouml;rnek daha aktarmanın faydalı olacağı inancındayız:</p>\n\n<p>\n	5- Zalle Fırkaların Propagandası <a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">*</a></p>\n\n<p>\n	Fığlalı, bu mevzulara girerken ikide bir sapık bazı fırkaları g&uuml;ndeme getirmekte ve bunların ger&ccedil;ek y&uuml;zlerini a&ccedil;maksızın, adeta m&uuml;teber ve sahih islami cemaatlermiş&ccedil;esine bunların g&ouml;r&uuml;şlerine sık sık yer verecek propagandalarını yapmaktadır.Mesela Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zuluyla ilgili 20 sayfalık yazısının 6 sayfasını Kadıy&acirc;n&icirc;lerin g&ouml;r&uuml;şlerine ayırmış ve kadıyanilerle B&acirc;biler gibi sapık grupları isl&acirc;mi tarikatlermiş gibi g&ouml;stermek istemiştir.</p>\n\n<p>\n	Bunun, k&ouml;hnemiş bir propaganda y&ouml;ntemi olduğunu belirtmeye hacet g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	M&uuml;sl&uuml;man okuyucunun islama teslimiyeti ve dinine duyduğu samimiyet, d&uuml;r&uuml;stl&uuml;k ve saflığı k&ouml;t&uuml;ye kullanan Fığlalı, M&uuml;sl&uuml;man okuyucunun pek &ccedil;oğunun bu gibi &ouml;zel ihtisasları gerektiren dallarda arap&ccedil;a, Kur&rsquo;an, hadis, s&uuml;nnet, rical...vb. ilm&icirc; kaynaklara m&uuml;racaatla hakkı batıldan ayrabilme imkanına sahip bulunmadığını ve b&ouml;yle bir ilm&icirc; seviyeye sahip olmadığını bildiğinden tam bir oryantalist gibi davranmaktan &ccedil;ekinmemekte ve zihinleri elinden geldiğince bulundurarak M&uuml;sl&uuml;manların inan&ccedil;larından gevşeklik ve &ccedil;atlaklar yaratmaya &ccedil;alışmaktadır. B&ouml;ylece M&uuml;sl&uuml;manı şaşkınlığa d&uuml;ş&uuml;rerek &ccedil;eşitli g&ouml;r&uuml;ş ve fikirlerin kavşağında kendi d&icirc;n&icirc; inan&ccedil;larını kaybetmesini sağlayacktır; &ccedil;&uuml;nk&uuml; sayın Fığlalı i&ccedil;in, esasen M&uuml;sl&uuml;man okuyucunun, kendi islami inan&ccedil;ları yerine mesel&acirc; Kadıyanilik veya B&acirc;biliği ikame etmesi ve imanının esaslarını kaybetmesi hi&ccedil; mi hi&ccedil; &ouml;nemli değildir!</p>\n\n<p>\n	Ancak, &ldquo;araştırmacı&rdquo;lık (!) iddiasında bulunan şahıs kim olursa olsun &ldquo;mezhepler tarihi a&ccedil;ısından bir bakış&rdquo; gibi kılıflarla bu t&uuml;r sapık g&ouml;r&uuml;şlerin propagandasını yapmanın M&uuml;sl&uuml;man camianın tepki ve nefretini kazanmaktan başka işe yaramayacağı bilinmelidir.</p>\n\n<h2>\n	6- Hakikatlerin &Ouml;rtbas Edilmesi</h2>\n\n<p>\n	Fığlalı; islam tarihinde k&uuml;lt&uuml;r ve hizmetleriyle kadar belirleyici bir rol oynamış bulunan ve halihazırda d&uuml;nya M&uuml;sl&uuml;manlarının 1/4&rsquo;&uuml;n&uuml; oluşturan İmamiye okulunu şianın diğer kolları arasında &ouml;nemsizmiş gibi g&ouml;steren yolunda &ouml;zel bir &ccedil;aba sarfetmekte ve Şia i&ccedil;inde kitapla s&uuml;nnetten ayrılmamış olan İsna aşer İmamlarına bağlı bağlı Caferi mezhebini, tarihte varlığı bile tartışılan ya da k&ouml;kl&uuml; bir akide ve k&uuml;lt&uuml;rel sahiğ bulunmadığı i&ccedil;in zamanla yok olup giden fırkalrdan biri gibi takdim etmeye &ccedil;alışmaktadır okuyucusuna... Nitekim Ehl-i Beyt okulunun hakkaniyetini gizleyebilmek i&ccedil;in bu okulun kendisini gizlemeye &ccedil;alışarak şianın kollarına kendiliğinden kollar ekleyip meseleyi dalandırıp budaklandırmakta ve k&acirc;h Sipaiyye gibi var dahi olmayan fırkalardan bahsedip, k&acirc;h islam&icirc; bir temele dayanmadığından zamanla yok olup giden fırkaları g&uuml;ndeme getirmek suretiyle Ehl-i Beyt okulunun şecere-i tayyibesinin meyvesini gizleyebilmek i&ccedil;in okuyucunun dikkatini s&uuml;rekli başka y&ouml;nlere &ccedil;ekmeye &ccedil;alışmaktadır. Aslında nedeni &ccedil;ok iyi bilinen bir garazk&acirc;rlık &ouml;rneği daha sergileyerek islam mezheplerinin g&ouml;r&uuml;şlerinden bahsederken İmamiyeden &ouml;zellikle bahsetememeye &ccedil;alıştığı da g&ouml;zden ka&ccedil;mıyor bu arada... Mesela Mehdilik konusunda şianın akidelerini ele aldığı 10 sayfaya yakın bir bahsinde Beyabiye ve Bahailik gibi fırkalara &uuml;&ccedil; sayfa ayırırken, İmamiye okuluna bir sayfa ancak ayırabilmiş sayın araştırmacı (!) yazar!</p>\n\n<h2>\n	7- Uyduruk Alimler &Uuml;retme</h2>\n\n<p>\n	Fığlalı&rsquo;nın Mehdiliği inkar yolunda başvurduğu iğren&ccedil; y&ouml;ntemlerden biri de uyduruk alimler &uuml;reterek islama tarihine bu bid&rsquo;ati sokan israiliyat&ccedil;ı seleflerini aratmamasıdır. Ş&ouml;yle diyor sayın Fığlalı:</p>\n\n<p>\n	&ldquo;...Ne var ki, alimler bu hadislerin sıhhati hakkında ş&uuml;pheye d&uuml;şm&uuml;ş olmalarına rağmen bu konuda halka tesir edememişler ve &ldquo;Beklenen <strong>Mehdi</strong>&rdquo; (el-Mehdiyy&rsquo;il Muntazar) veya &ldquo;s&ouml;z verilmiş <strong>Mehdi</strong> (el Mehdiyy&rsquo;il Mev&rsquo;ud ) fikri s&uuml;nni, şii ve diğer mezheplerin muhtelif tabakalarında pek renkli şekilde yaşatılmıştır.&rdquo;</p>\n\n<p>\n	Sahi, Fığlalı efendinin &ldquo;Mehdilik konusunda ş&uuml;phede oldukları&rdquo; nı iddia ettiği bu alimleri kimlerdir acaba?</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru ve Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın n&uuml;zulunu ş&uuml;pheli bulan bu alimlerin adı, sanı, yazdıkları bir eser veya belirttikleri bir hadis veya rivayetin kayıtlı olduğu bir tek kaynak olsun g&ouml;stermekte midir sayın Fığlalı?</p>\n\n<p>\n	Hayır.</p>\n\n<p>\n	Fığlalı&rsquo;nın hi&ccedil;bir zaman olumlu cevap veremeyeceği sorulardır bunlar.</p>\n\n<p>\n	But&uuml;r &ldquo;alimler&rdquo; islam tarihinde hi&ccedil; var olmamıştır &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Fığlalı, burada da selefleri olan batılı m&uuml;steşriklerin metodunu izlemekte ve &ccedil;oğu okuyucunun teferruatlı inceleme imkanına sahip olmayışını &ccedil;irkin bir şekilde kullanarak, kendi sapık fikirlerini &ldquo;islam alimlerinin g&ouml;r&uuml;şleri&rdquo;miş&ccedil;esine aktarmaktadır.</p>\n\n<p>\n	İslam alimlerinin <strong>Hz. Mehdi</strong>&rsquo;yle ilgili hadisleri kaynak eserlerinde kaydetmiş olduklarını, o hazretin zuhur ve kıyamını hak bildiklerini ve aynı alimlerin bu hususta ciltler dolusu kitaplar yazıp &ldquo;<strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili hadisler m&uuml;tevatir ve sahihtir&rdquo; dediklerini bilmemekte midir sayın Fığlalı ger&ccedil;ekten.</p>\n\n<p>\n	Bu soruya da olumsuz cevap verebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bahsimizin başında uzunca bir listesini verdiğimiz alimlerin pek &ccedil;oğunu &ccedil;ok iyi bildiği halde sayın Fığlalı efendi onları pekal&acirc; g&ouml;rmezden gelmekte ve ne fıkıhta, ne usulde, ne de ricalde ileri bir ihtisası olmayan İbni Haldun&rsquo;a mal bulmuş mağribi gibi sarılmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n inan&ccedil; ve tavsiyelerine Kur&rsquo;an ve s&uuml;nnetten senet g&ouml;sterip bu iki aslı kendi beşer&icirc; fikirlerine tercih eden onca ilimi bir &ccedil;ırpıda silip atarak kendi g&ouml;r&uuml;ş&uuml;n&uuml; vahye ve s&uuml;nnete efdal tutan ve ancak işine geldiği zaman &ldquo;islam alimleri de ş&ouml;yle diyor...&rdquo; diyebilme utanmazlığını sergileyen ilk kalem olmadığı gibi, sonuncusu da olmayacaktır bu yazar efendi.</p>\n\n<p>\n	Ancak, ister şia, ister s&uuml;nni olsun bug&uuml;n b&uuml;t&uuml;n M&uuml;sl&uuml;manların isl&acirc;m&icirc; bir uyanış i&ccedil;inde olduğu ve din&icirc; h&uuml;k&uuml;mleri şu veya bu iddiacılardan değil, peygamberlerin varisleri olan ulemadan &ouml;ğrenmeyi tercih ettiği ve M&uuml;sl&uuml;man kitlelerin, ulemanın izinde y&uuml;r&uuml;mekte olduğu bilinmelidir.Fığlalı ve benzerleri, ulemanın b&uuml;t&uuml;n uyarılarına rağmen hatalarını d&uuml;zeltme gibi bir kaygı taşımakta ve kendi fikirlerini Kitaba ve s&uuml;nnete tercih bid&rsquo;atında ısrarlarını s&uuml;rd&uuml;rmektedirler.</p>\n\n<p>\n	İslam uleması b&ouml;ylelerinin ıslahı i&ccedil;in iyiyi emredip k&ouml;t&uuml;den menetme vazifesini ifa etmekteyse de &ldquo;bir topluluk kendisini d&uuml;zeltmedik&ccedil;e Allah onları d&uuml;zeltmeyecek&rdquo;...tir.</p>\n\n<h3>\n	<strong>Hz. Mehdi </strong>(a.s) İnancı; Yahudiler ve Hırıstiyanlar</h3>\n\n<p>\n	Bahsimizin daha &ouml;nceki kısımlarında bazı m&uuml;steşriklerle onlara uyan bazı batı hayranı yenilik&ccedil;i s&ouml;zde M&uuml;sl&uuml;man yazarların Mehdilik inancının yahudilik ve hırıstiyanlıktan islama ge&ccedil;tiği iddiasında bulunduklarını belirtmiştik. İslam &uuml;lkelerinde bu ihanetin dikkatli M&uuml;sl&uuml;manlar tarafından farkedildiğini bilen Fığlalı gibi birtakım &uuml;nvanlı yazarlar da her ne kadar y&uuml;ce islam dinindeki Mehdilik inancını Yahudilikle Hıristiyanlığa yamamaya &ccedil;alışmaktasalar da, bunun &ccedil;irkin bir iftira olduğunun artık anlaşılması nedeniyle doğrudan doğruya değil de, dolaylı yollardan aynı emeli ger&ccedil;ekleştirmeye &ccedil;alışmaktadırlar. T&uuml;rkiye&rsquo;de de bunu en sarih şekilde Fığlalı yapıyor bug&uuml;n. Hırıstiyanlarla Yahudiler arasında Mehdilik değil, &ldquo;İsa Mesih&rdquo; mefhumu tanınmış olduğundan ve diğer taraftan şakiyat&ccedil;ılar &ouml;tedenberi islam dinini bir vahy&icirc; din olarak değil, beşeri bir d&uuml;nya g&ouml;r&uuml;ş&uuml; şeklinde takdim edip bu y&uuml;ce dini Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın şahs&icirc; fikirleriymiş&ccedil;esine g&ouml;sterme yoluna gittiklerinden sadece Mehdilik hususunda değil; tevhidle n&uuml;buvvetten, şeriatin ibadet ve diğer konulardaki h&uuml;k&uuml;mlerine varıncaya kadar islam dininin b&uuml;t&uuml;n boyutlarını ya Yahudilik ve Hıristiyanlığa yamamaya, yada bu y&uuml;ce dini, zaman ve mekanın şartlarının doğurduğu bir netice şeklinde değerlendirmeye gayret g&ouml;steregelmişlerdir.</p>\n\n<p>\n	&nbsp;Ne var ki y&uuml;ce islam Peygamberinin Allah&rsquo;ın el&ccedil;isi olduğu ve Kur&rsquo;an&rsquo;ın, haşa, onun kendi fikirleri değil, Allah Teal&acirc; tarafından ona vahyedilmiş il&acirc;h&icirc; emirler olduğu hakikatine iman etmiş bir M&uuml;sl&uuml;man g&ouml;z&uuml;yle bu meseleye bakacak olursak şunu s&ouml;ylememiz gerekir: Kur&rsquo;an-ı Kerim&rsquo;de de a&ccedil;ık&ccedil;a belirtildiği &uuml;zere Hz. İsa ve Hz. Musa <em>aleyhum&#39;us-sel&acirc;m</em>, Allah Teal&acirc; tarafından g&ouml;nderilmiş hak peygamberler olup İncil ve Tevrat&rsquo;la gelmiş ve insanları eşi ve ortağı olmayan Allah&rsquo;a, kendi peygamberliklerine, kıyamete, cennet ve cehennemin hak olduğuna ve diğer gayb&icirc; hususlara imanda bulunmaya davet etmiş ve bu c&uuml;mleden olmak &uuml;zere y&uuml;ce islam peygamberi Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın kendilerinden sonra zuhur edip peygamberlikle geleceğini de yine kendi &uuml;mmetlerine bildirmişlerdir. Binaenaleyh, aynı ilahi menb&acirc;dan kaynaklanması ve aynı ilahi hedefleri g&ouml;zetiyor bulunması cihetiyle bu &uuml;&ccedil; ilahi dinin bir&ccedil;ok ortak ve benzer y&ouml;nler taşıyor olması gayet tabii olduğu gibi, zaruridir de. Nitekim olaya ş&ouml;yle bir g&ouml;z atılacak olursa Allah&rsquo;a iman, ahirete, kıyamete ve peygamberlerin hakkaniyetine inanma ve Kur&rsquo;an, İncil ve Tevrat&rsquo;ta isimleri ge&ccedil;en hak peygamberlere iman etme gibi bir&ccedil;ok m&uuml;şterekler taşıdığı kolayca g&ouml;r&uuml;l&uuml;r. Her &uuml;&ccedil; dinin mensupları, yekdiğerinden etkilenmeden ve sadece kendi kitaplarının emir ve beyanları gereği bu hakikatlere inanır ve bunları gayet iyi bilirler.bu nedenledir ki Mehdilik gibi &ouml;nemli bir gayb&icirc; haberin, Kur&rsquo;an&rsquo;da olduğu gibi, diğer sem&acirc;v&icirc; dinlerin kitaplarında da belirtilmiş bulunması gayet tabiidir aslında; nitekim a&ccedil;ıklamasına daha &ouml;nce de değindiğimiz gibi, Kur&rsquo;an-ı Kerim&rsquo;de de buna işaretle ş&ouml;yle buyrulmaktadır:( 65,4. satır)</p>\n\n<p>\n	Ne var ki islam diniyle Hırıstiyanlık ve Yahudilik dinleri arasında bug&uuml;n &ccedil;ok &ouml;nemli bir fark vardır ki, o da, bu iki dinin kitabının tahrife uğranması, son kitap olan Kur&rsquo;an&rsquo;ın ise her nevi tahrif ve bozulmadan korunmuş olmasıdır. Aynı şekilde, islam peygamberine ait nice hadislerin tevat&uuml;r veya muhtelif g&uuml;&ccedil;l&uuml; karineler vasıtasıyla o hazrete ait s&ouml;zler olduğunu ispatlamak kabildir bug&uuml;n.Oysa Hz. Musa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la Hz. İsa <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a nazil olmuş bulunan ve Allah&rsquo;ın vahyi olan Tevrat&rsquo;la İncil&rsquo;in aslı bug&uuml;n mevcut değildir ve maalesef yine bu dinlerin mensupları tarafından tahrife uğramış bulunmaktadır. Nitekim bug&uuml;n Tevrat&rsquo;la İncil&rsquo;de; semavi bir kitabın vah&icirc; muhtevasıyla asla bağdaşmayan ve hi&ccedil;bir senediyet de taşımayan bozulma ve tahriflere sık sık rastlanabilmektedir. Binaenaleyh bug&uuml;nk&uuml; Tevrat ve İncil&rsquo;deki metinlerin hangisinin ger&ccedil;ek ilahi vahy ve hangisinin sonradan uydurma ve tahrif olduğu konusunda başvurulabilecek yegane g&uuml;venilir kaynak, Kur&rsquo;an-ı Kerim&rsquo;le kat&rsquo;i s&uuml;nnetten ibarettir. Bu nedenle, Kur&rsquo;an-ı Kerim&rsquo;deki bir mevzuya aynen veya az bir farkla Tevrat ve İncil&rsquo;de de rastlanılması halinde bir M&uuml;sl&uuml;man i&ccedil;in bunun anlamı; o metnin ilahi vahy olup her &uuml;&ccedil; peygamber tarafından tebliğ edildiği ve insanların kaderi &uuml;zerindeki etki ve &ouml;nemi nedeniyle ilahi peygamberlerin m&uuml;şterek tebliğ ekseninde yer aldığıdır. Daha &ouml;nce de belirttiğimiz &uuml;zere <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili ayet ve hadisler de, Kur&rsquo;an ve kat&rsquo;i s&uuml;nnetle sabit olup bu konudaki hadisler &ccedil;eşitli islam mezhepleri nezdinde m&uuml;tevatir ve sahihtirler ve bunlara iman da, y&uuml;ce islam dininin zaruri şartlarından ve elzem inan&ccedil;larından sayılır.</p>\n\n<h3>\n	Mehdiliği İnkar Hadisesinin Diğer Nedenleri</h3>\n\n<p>\n	M&uuml;steşrikler ve doğu beldelerindeki yerli taklit&ccedil;ilerden başka, Mehdilik inancını inkar etme şeklinde tezah&uuml;r eden bu yeni bidatın iki nedeni daha var ki bunları kısaca:</p>\n\n<p>\n	1- Ehl-i Beyt-i Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın mutahhar yolu ve s&uuml;nnet-i nebeviyyeye teslimiyet olan Şia mektebini sindirmeye y&ouml;nelik siyasi emeller.&rdquo;</p>\n\n<p>\n	2- İman zaafı ve &ccedil;ağdaş entellekt&uuml;el hastalıkların başında gelen &ldquo;gayba iman edememe ve bu hususta Allah Teal&acirc;&rsquo;ya karşı tam bir teslimiyet g&ouml;stermeme&rdquo; bedbahtlığı.&rdquo;şeklinde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r. Bahsimizi daha fazla genişletmemek i&ccedil;in bu iki fakt&ouml;r &uuml;zerindeki incelememizi bir başka fırsata tevdi ediyoruz.</p>\n\n<h3>\n	&Ccedil;eşitli Şartlar Altında Hz. Mehdi<strong> (a.s)</strong>&rsquo;a İmanma Olayı</h3>\n\n<p>\n	Daha &ouml;nce de vurguladığımız gibi islam &uuml;lkelrindeki kimi yazarlar, şarkiyat&ccedil;ı oryantalistleri taklit ederek <strong>Mehdi</strong> inancının, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının arzu ve emellerinin ger&ccedil;ekleşmesi yolunda bir temenni olduğu tahrifatına destek vermiş ve Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarlarının zalim halifelerin zul&uuml;m ve baskısı altında bulundukları ve bu durumu değiştirebilmek i&ccedil;in ellerinden de hi&ccedil;bir şey gelmediğinden, &uuml;mitsizliğe kapılmamak ve morallerini yitirmemek amacıyla b&ouml;yle bir temenniyle teselli bulduklarını iddia etmişlerdir ki, g&uuml;n&uuml;m&uuml;zde bu tahrifatın belirgin isimlerinden biri, isminin &ouml;n&uuml;ne &ccedil;eşitli &uuml;nvanlar da eklemiş bulunan sayın Fığlalı efendidir.</p>\n\n<p>\n	Halbuki, Mehdilik inancı sadece Ehl-i Beyt taraftarlarına, sadece Şiaya veya sadece S&uuml;nniye mahsus bir inan&ccedil; olmayıp b&uuml;t&uuml;n M&uuml;sl&uuml;manların ortak akidesi ve en g&uuml;&ccedil;l&uuml; inan&ccedil;larındandır. Nitekim ister egemen g&uuml;&ccedil;lerin yanında yer alıp onları destekleyenler, ister Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;nın hakkani-yetini savunup onların iktidarda olması gerektiğine inanarak bu y&uuml;zden &ccedil;eşitli baskı ve zul&uuml;mlere muhatap olanlar hi&ccedil;bir zaman Mehdilik inancını inkar veya tekelleştirme yoluna gitmemiş, her iki akım da bu islam&icirc; inancı kabul ettiklerini daima a&ccedil;ıklamış, bildirmişlerdir. Kaldı ki Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em> taraftarları ve Şia, tarih boyunca her zaman ve aralıksız olarak egemen g&uuml;&ccedil;lerin baskısı altında bulunmuş değildirler; bilakis, Safeviler d&ouml;neminde olduğu gibi onlar da kimi zaman iktidar olmuş ve h&uuml;kumeti ellerinde bulundurmuşlardır, ama yine de Mehdilik inancı onlarda da zerrece zaafa uğramamış, bu inan&ccedil;ta gevşeme-mişlerdir. Hatta sonu&ccedil; bunun tam tersi olmuş ve şia uleması bu d&ouml;nemde <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;la ilgili değerler eserler yazabilme fırsatına kavuşmuştur. B&uuml;t&uuml;n bunlar bir tarafa, esasen bu t&uuml;r iddia ve yorumlar temelinden batıldır aslında; &ccedil;&uuml;nk&uuml; bu durumda Allah&rsquo;a, ahirete, hesap g&uuml;n&uuml;ne, cennet ve cehenneme inanmanın da sosyal ve siyasi zorluklar ve &ccedil;etin şartların bir &uuml;r&uuml;n&uuml; olduğunu s&ouml;ylemek gerekecektir, zira bu inan&ccedil;lar i&ccedil;in de aynı yorumu yapmak ve &ldquo;fakir ve zul&uuml;m altındaki insanlar haklarını elde edemedikleri ve g&uuml;&ccedil;l&uuml; zalimlerden haklarını alamadıkları i&ccedil;in kendilerine teselli ve moral vermek amacıyla bu inan&ccedil;ları zihinlerinde kurup hayal etmiş ve zalim zenginlerin cehenneme, mazlum fakirlerle yoksulların ise cennete girmesini sağlayacak bir tanrıya inanma ihtiyacı hissetmişlerdir&rdquo; demek m&uuml;mk&uuml;nd&uuml;r. Nitekim bazı batılı felsefeciler aynı batıl yorumdan hareketle b&ouml;yle akımlar bile oluşturmuşlardır. Oysa ki insan topluluklarında Allah&rsquo;a ve gayba iman olayının, Allah&rsquo;ın g&ouml;nderdiği peygamberlerin tebliğleri neticesinde k&ouml;kleşip ger&ccedil;ekleştiği ve onların g&ouml;sterdiği mucizelerle pekişip g&uuml;&ccedil;lendiği herkes&ccedil;e bilinmektedir bug&uuml;n.</p>\n\n<p>\n	Evet; Allah Teala gaflete kapılan ve kibirlenen insanları kendisine getirmek ve Y&uuml;ce Yaratıcılarının sonsuz g&uuml;&ccedil; ve kudretine iman edip isyan ve tuğyandan vazge&ccedil;melerini sağlamak i&ccedil;in kimi zaman onları zor şartlar altına sokmaktadır; Kur&rsquo;an-ı Kerim&rsquo;de de buyrulduğu &uuml;zere: &ldquo;(arap&ccedil;a s:66, sondan 4. satır) Binaenaleyh zor şartlar, Allah&rsquo;a ve gayba iman gibi, peygamberlerin davetinin temelini teşkil eden hakikatlara inanma yolunda uygun bir ortamdır sadece. Nitekim Allah Teala da peygamberlerini a&ccedil;ık deliller, burhanlar ve mucizelerle g&ouml;nderdiği zaman, halkın inanmasını kolaylaştırmak i&ccedil;in bizzat bu t&uuml;r ortamlar yaratmaktadır. <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a iman olayı da bunun gibidir; Hz. Resul-&uuml; Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> efendimiz Kur&rsquo;an ayetleri ışığında hakikati tebliğ edip &ldquo;yery&uuml;z&uuml; zul&uuml;m ve k&ouml;t&uuml;lekle dolunca, onu adalet ve doğrulukla dolduracak bir <strong>Mehdi</strong>&rsquo;nin zuhurunu m&uuml;jdelemiş bulunmaktadır ki insanların sosyal ve siyasi a&ccedil;ıdan &ccedil;etin şartlarda bulundukları d&ouml;nemlerde bu inanca daha fazla sarılmaları ve o hazretin zuhurunu daha bir iştiyak ve vecdle beklemeleri gayet doğal bir hadisedir.Ama ister zor, ister rahat şartlarda olsun; insanların <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmalarının nedeni bu şartlar değil, bizzat Kur&rsquo;an ve Allah&rsquo;ın Resul&uuml; <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından yapılan il&acirc;hi tebliğ ve bildirilen sağlam haberdir; şartlar ve mekanların rol&uuml; ise ancak bu habere duyulan inan&ccedil; ve o hazrete beslenen ilgiyi tahrik edip pekiştirmekten ibarettir.Nitekim ge&ccedil;miş &uuml;mmetlerin Allah Teal&acirc;&rsquo;ya ve gayba imanlarının nedeni de şu veya bu şartlar değil, peygamberlerin tebliğleri ve ulaştırdıkları mesaj, verdikleri haber ve g&ouml;sterdikleri mucizelerdir.</p>\n\n<p>\n	Buraya kadar yapılan incelemeyi &ouml;zetlemek istersek şu noktalar ortaya &ccedil;ıkar:</p>\n\n<p>\n	İslam inan&ccedil;ları arasında en belirgin ve en tanınmış olanlarından biri de <strong>Hz. İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a zuhuru ve kıyamı inancıdır. Kitap ve s&uuml;nnette belirtilmiş ve alametleri b&uuml;t&uuml;n teferruatlarıyla bildirilmiş olan bu muazzam hakikat b&uuml;t&uuml;n islam mezheplerinin ulemasınca ittifak olunan nadir konulardan olup, islam d&uuml;şmanları ve d&uuml;nya istikbarı i&ccedil;in korkulu bir r&uuml;ya sayıldığından &ouml;tedenberi yozlaştırılmaya &ccedil;alışılmış; bilhassa yakın &ccedil;ağlarda, g&uuml;n&uuml;m&uuml;zdeki canlı &ouml;rneklerinden de anlaşılacağı &uuml;zere şarkiyat&ccedil;ılar olarak bilinen Avrupalı doğu uzmanları olan oryantalistler tarafından inkarına kalkışılmış ve bu batılı entellekt&uuml;ellerin islam &uuml;lkelerindeki taklit&ccedil;ileri tarafından M&uuml;sl&uuml;man-ların zihni bulandırılarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ger&ccedil;eği etrafında ş&uuml;pheler oluşturulmak istenmiştir ki bu meşum girişimler g&uuml;n&uuml;m&uuml;zde daha bir yoğunluk kazanmış durumdadır.</p>\n\n<p>\n	Bu konunun devamında İmamiye mektebi a&ccedil;ısından Mehdilik olayını inceleyecek ve bu a&ccedil;ıdan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kimliği ve gaybetin felsefesini ele alacağız inşaallah.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bakara, 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Saf, 6.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - İsr&acirc;, 4-5.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Rum 1-3.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Fadlullah b. Ruzbehan-i Hunci-i İsfehani (&ouml;: 927 Hicri) gibi ki, &ccedil;ok mutaassıp bir s&uuml;nni olmasına rağmen &ldquo;Vesilet-ul Hadim ile-l Mahdum&rdquo; adlı kitabında beklenen Mehdi&rsquo;nin, Muhammed b. Hasan-ul Askeri olduğunu itifar ediyor. Daha fazla a&ccedil;ıklama i&ccedil;in Resul Caferiyan tarafından tadvin edilen bu kitabın mukaddimesinin &ldquo;Oniki İmam S&uuml;nnilerinin ortaya &ccedil;ıkma zemineleri&rdquo; faslına m&uuml;racaat edilebilir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Enbiya/105-106.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Yukarıdaki c&uuml;mleler, 1878 miladisinde Londra&rsquo;da mukaddes kitapları yabancı dillere &ccedil;evirme heyeti tarafından Fars&ccedil;aya &ccedil;evrilen Tevrat&rsquo;tan aldık.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Nur/55.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Mecma-ul Beyan tefsiri, Saff suresinin 9. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Tefsir-i Burhan, c.2, s.121.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Mecma-ul Beyan, Tevbe suresinin 33. ayetinin altında.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">*</a> Bu isimlerden bazıları, aynı zamanda Hz. Resulullah&rsquo;ın da (s.a.a) sahabesidir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a> - Muttaki Hindi, &ldquo;el-Burhan fi Alamet-i Mehdiyyi Ahir-iz Zaman&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[14]</a> - Ae.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[15]</a> - el-Elban&icirc; Havl-el Mehdi: 644. -Temedd&uuml;n-&uuml;l İslam&icirc; dergisinin yayınladığı bir makaledir- Dimeşk, yıl: 22 Zilkaade / 1271 hicri.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a> - İbn-i Hacer-i Meysemi, &ldquo;Sevaik-ul Muhrika, s.165, dipnot:1.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a> - Sıddık Gumari, İbraz-ul Vehm-il Meknun min Kelam-i İbn-il Haldun.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a> - Difa-un anil K&acirc;fi&rsquo;den naklen, c.1, s.221.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[19]</a> - Sebki, Tabakat-uş Şafiiyye, c.4, s.188. Dr. Takiyyuddin en Nedv&icirc;. İlm-i Rical-il Hadis&rsquo;ten naklen, s.125.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[20]</a>- Mak&acirc;til-ut Talibiyn, s: 193</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[21]</a> - Dairet-ul Maarif-il İslamiyye, 2, 562 (arap&ccedil;a terc&uuml;mesinden)</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[22]</a> - Dairet-ul Maarif-il İslamiyye, c.6, s.1-2.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[23]</a> - Dairet-ul Maarif-il İslamiyye, 6, 276 (arap&ccedil;asından).</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[24]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.277.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[25]</a> - Dairet-ul Maarif-il İslamiyye, c.14, s.282.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[26]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.562.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[27]</a> - Dairet-ul Maarif-il İslamiyye, c.2, s.564.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[28]</a> - Dairet-ul Maarif-il İslamiyye, c.3, s.694.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[29]</a>- el-Akide Veşşeri&acirc;t-i fi İslam: Godizhıeır, fars&ccedil;a. terc: M. Yusuf Musev&icirc;, Ali Hasan Abudlkadir, Abdulaziz Abdulhak, 1959 2. baskı, Mısır: Dar&rsquo;ul kitab&rsquo;ul Hadisiye ve: Bağdad, Mektebet-ul Musenn&acirc;, s: 83.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[30]</a> - Said Eyyub&rsquo;un &ldquo;Akidet-ul Mesih-id Deccal&rdquo; adlı kitabından, s.361 naklen.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[31]</a>- Bkz: &Ccedil;ağımızda Hik&acirc;di İslam Mezhepleri, s: 266, 288</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[32]</a> - Bu arada yeri gelmişken ric&rsquo;atin fer&rsquo;i, Mehdilik inancınınsa Şi&acirc;&rsquo;nın vazge&ccedil;ilmez asl&icirc; akidelerinden olduğunu ve ric&rsquo;atin tezyifiyle Mehdiliğin tezyifi sonucuna gidilmeyeceğini de hemen belirtelim. Kaldı ki ric&rsquo;at inancı hakkında Kur&rsquo;an&rsquo;da, muteber Şi&acirc; ve Ehl-i S&uuml;nnet kaynaklarında yeterlice delil vardır.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[33]</a> - Ahmet b. Muhammed b. Es-Sıddık el-Gemari İbraz-ul Vehm min Kelam İbn-i Haldun.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[34]</a> - Cezeri Dimeşki Şafii Esm-el Menakib, s.165-168.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">*</a> - T&uuml;rk&ccedil;ede yanlış telaffuzla &ldquo;dalle&rdquo; denilen &ldquo;sapmış fırka&rdquo;lar. Dalalet (-zelalet) ten t&uuml;remiştir.</p>\n	</div>\n</div>','İmam Mehdi (a.s) Hakkında Müslümanların ittifakı','','publish','closed','open','','imam-mehdi-a-s-hakkinda-muslumanlarin-ittifaki','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2921',0,'post','',0),(2922,1,'2020-05-08 13:18:29','2020-05-08 10:18:29','<p align=\"right\">\n	Fahrettin G&uuml;ven</p>\n\n<p>\n	Kur&rsquo;an ve s&uuml;nnette yer alan delillerin yanısıra Ehl-i Beyt&rsquo;i tanımanın yollarından biri de tevhit, n&uuml;b&uuml;vvet, fıkıh, tefsir ve ahlak gibi &ccedil;eşitli konularda onlardan bize ulaşan s&ouml;zlerdir. Burada bu s&ouml;zlerden bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturan dua&rdquo; ve m&uuml;nacatlara işaret etmek istiyoruz. <em>Sahife-i Seccadiye</em>, <em>Mefatih-ul Cinan</em>, <em>Misbah-ul Muteheccid</em>, <em>İkbal-ul Ama&rsquo;l </em>ve <em>Sahife-i Meh-diyye </em>gibi kitaplarda kayıtlı olan bu du&acirc;lar incelendiğinde Ehl-i Beyt&nbsp; İmamlarının bu du&acirc;larda tevhid, ahlak&icirc; erdemler, toplumsal ilişkiler ve insan&icirc; tekam&uuml;l gibi konuları işlediklerini ve bu konularda fevkalade y&uuml;ce beyan ve &ouml;ğretiler beyan ettiklerini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	&Ouml;yle ki, bu y&uuml;ce &ouml;ğretilerin &ouml;rneğini Kur&rsquo;an ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in s&ouml;zlerinden başka hi&ccedil; bir yerde bulamayız.</p>\n\n<p>\n	Bu, Ehl-i Beyt <em>aleyhum&rsquo;us-sel&acirc;m</em>&rsquo;ın başkalarının asla kavuşamayacağı ilah&icirc; makamlara sahip olup Allah indinden verilen vehbi ilime sahip olduklarını ortaya koymaktadır.</p>\n\n<p>\n	&Ouml;ten yandan Ehl-i Beyt İmamlarının bu duaları halka &ouml;ğretmeleri onların insanları Allah yoluna hidayet etme ve terbiye etme vazifesini &uuml;stlendiklerini de g&ouml;sterir. &Ccedil;&uuml;nk&uuml; bu dualar, hem &ouml;ğreticidir hem de dolaylı pratik tavsiye ve telkinler i&ccedil;ermesi, ruhta bıraktığı k&ouml;kl&uuml; etki hasebiyle de eğiticilik y&ouml;n&uuml;nden eşsiz bir &ouml;nem ve &ouml;zelliğe sahiptir.</p>\n\n<p>\n	Bizler bu du&acirc;ları okumak ve yaşamakla Allah&rsquo;a yaklaşabilir, y&uuml;ce irfan&icirc; bilgilere erişebilir ve ruh&icirc; erdemlerimizi artırarak derun&icirc; &ccedil;ekişmelerimizi yok edebiliriz.</p>\n\n<p>\n	Elbette, bu dualardan her biri insanın bulunduğu marifet ve kemal seviyesi ve &ccedil;eşitli hallerinden &ouml;ncelikle belli birine hitap etmekte ve eğiticilik y&ouml;n&uuml;nden belirli bir gayeyi g&uuml;tmekteler. Kelime ve c&uuml;mlelerin di-zilişi ve du&acirc;nın b&ouml;l&uuml;mleri arasındaki tertip, du&acirc; edenin d&uuml;zenli bir fikr&icirc; ve ruh&icirc; akımı ge&ccedil;irerek ruh&icirc; ve manevi kemal ve marifete ulaşmasını sağlayacak şekildedir. Bu y&uuml;zden bu dualardan daha iyi yararlanmak i&ccedil;in kendi ruh&icirc; ve ahlak&icirc; yapımıza uygun ve yatkın bir duayı okumamız daha faydalı olur. Ger&ccedil;i bu duaların her biri insan i&ccedil;in sayısız faydaları i&ccedil;ermektedir.</p>\n\n<p>\n	Bu du&acirc;ların her birinin hangi gayeyle inşa olunduğunu ve ne gibi y&uuml;ce &ouml;ğretilere sahip olduğunu a&ccedil;ıklamak uzun bir incelemeye konu olabilecek mustakil bir mevzudur. Bizim buradaki hedefimiz Ehl-i Beyt&rsquo;in fazilet ve &ouml;ğretileriyle aşina olmak isteyenlerin İmam Zeyn&rsquo;&uuml;l-Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;larını i&ccedil;eren Sahife-i Seccadiye, <strong>Hz. Mehdi</strong>-&rsquo;nin du&acirc;larını i&ccedil;eren Sahife-i Mehdiyye&rsquo;ye ve &ccedil;eşitli İmamların du&acirc;larını i&ccedil;eren İkbal-ul A&rsquo;mal gibi kitaplara m&uuml;racaat edebileceklerini dile getirmek ve bu dualardan bazı &ouml;rnekler sunmaktır.</p>\n\n<p>\n	Burada yeri gelmişken Sorbon &Uuml;niversitesi Şia bilimcisi Prof. Henry Corbin&rsquo;in Merhum Allame Tabataba&icirc; ile iki yıllık muzakerelerinden sonra <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a inanmanın &ouml;nemi ve <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın du&acirc;ları hakkındaki s&ouml;z ve duygularını Merhum Allame Tabataba&icirc;&rsquo;den naklen zikretmek istiyoruz. Merhum Allame, Corbin hakkında ş&ouml;yle demiştir:</p>\n\n<p>\n	Corbin: &ldquo;D&uuml;nyada canlı ve dinamik bir mezhep varsa o da Şiiliktir.&rdquo; diyordu. &ldquo;&Ccedil;&uuml;nk&uuml; Şia, yaşayan bir İmamın var olduğuna ve bunun gerekliliğine inanıyor. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancı, Şiiliği s&uuml;rekli canlı ve diri tutmaktadır.&rdquo; diyordu. &ldquo;Yahudilikte gayb alemiyle olan irtabat, Hz. Musa&rsquo;nın &ouml;l&uuml;m&uuml;yle kesildi; Hıristiyanlıkta Hz. İsa&rsquo;nın &ouml;l&uuml;m&uuml;yle bu bağ koptu; M&uuml;sl&uuml;manların diğer fırkaları da Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in vefatıyla aynı duruma d&uuml;şt&uuml;ler. Ama Şia, gayb alemiyel irtibatta olan &ldquo;<strong>İmam</strong>&rdquo; ve &ldquo;<strong>Veli</strong>&rdquo;nin sağ olması gerektiğine inanarak bu irtibatı s&uuml;rekli korumuştur.&rdquo; Corbin, &ouml;zellikle <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> inancından &ccedil;ok etkilenmiş ve b&uuml;y&uuml;k bir ruhi inkılaba uğramıştır. <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duaları i&ccedil;eren &ldquo;Sahife-i Mehdiye&rdquo; ile İmam Zeyn&uuml;l Abidin <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakledilen duları i&ccedil;eren &ldquo;Sahife-i Seccadiye&rdquo;yi &ccedil;ok okur ve onlardaki duaların y&uuml;ce i&ccedil;eriklerinin etkisinde kalarak ağlardı.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Şimdi ise &ouml;rnek olarak <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;zel naibleri aracılığıyla m&uuml;minlere &ouml;ğrettiği dualardan bazı &ouml;rnekleri birlikte okuyalım.</p>\n\n<h2>\n	D&uuml;nya ve Ahiret İşleriyle İlgili Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, bize, sana itaat etmek muvaffakiyetini, isyandan uzaklaşmayı, niyetin doğruluğunu ve ihtiramları korunması gereken kimseleri tanımayı ihsan et; bize hidayete erişmek ve ona sabit kalmakla ikramda bulun; dillerimizi doğruluk ve hikmetle g&uuml;&ccedil;lendir; kalplerimizi ilim ve m&acirc;rifetle doldur; karınlarımızı haramdan ve ş&uuml;pheli şeylerden arıt; ellerimizi zul&uuml;m ve tecav&uuml;zden alıkoy; g&ouml;zlerimizi k&ouml;t&uuml;l&uuml;klerden ve hıyanetten koru; kulaklarımızı boş s&ouml;z ve gıybete kapat.</p>\n\n<p>\n	Alimlerimize, d&uuml;nyaya d&uuml;şk&uuml;n olmamayı ve hayırseverliği; &ouml;ğrencilere ciddi &ccedil;alışmayı ve rağbeti; dinleyenlere uymayı ve &ouml;ğ&uuml;t almayı ihsan et.</p>\n\n<p>\n	M&uuml;sl&uuml;manların hastalarına şifa ve rahatlık, &ouml;l&uuml;lerine şefkat ve rahmet, yaşlılarımıza vakar ve ağır başlılık, gen&ccedil;lerimize hakka d&ouml;n&uuml;ş ve t&ouml;vbe, kadınlarımıza haya ve iffet, zenginlerimize al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ve c&ouml;mertlik, fakirlerimize sabır ve kanaat l&uuml;tfet.</p>\n\n<p>\n	Gazilere galibiyet, tutsaklara kurtuluş, emir sahiplerine adalet ve şefkat, emir altındakilere (halka) insaf ve g&uuml;zel huy nasip et.</p>\n\n<p>\n	Hacılara, ziyaret&ccedil;ilere, yol azıkları ve nafakalarını bereketli kıl; onlara farz kıldığın hac ve umreyi eda etmelerini m&uuml;yesser eyle; ey merhametlilerin en merhametlisi, fazlın ve rahmetinle dualarımızı kabul buyur.&rdquo;</p>\n\n<h2>\n	Al-i Yasin Duasıyla Meşhur Olan Peygamber ve Ehl-i Beyt&rsquo;ine Salavat G&ouml;nderme Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Selam olsun Al-i Yasin&rsquo;e (Hz. Muhammed&rsquo;in Ehl-i Beyt&rsquo;ine); selam olsun sana ey Allah&rsquo;ın davet&ccedil;isi ve ayetlerinin mazharı; selam olsun sana ey Allah&rsquo;ın rahmet kapısı ve O&rsquo;nun dininin koruyucusu; selam olsun sana ey Allah&rsquo;ın halifesi ve hakkın yardımcısı; selam olsun sana ey Allah&rsquo;ın h&uuml;cceti ve iradesinin (rızasının) kılavuzu.</p>\n\n<p>\n	Selam olsun sana ey Allah&rsquo;ın kitabını okuyan ve onu a&ccedil;ıklayan; selam olsun sana gece ve g&uuml;nd&uuml;z saatlerinde; selam olsun sana ey Allah&rsquo;ın yery&uuml;z&uuml;ndeki son h&uuml;cceti; selam olsun sana ey Allah&rsquo;ın ruhlar aleminde kullardan aldığı ve sağlamlaştırdığı misakı; selam olsun sana ey Allah&rsquo;ın kefil olduğu vaadi.</p>\n\n<p>\n	Selam olsun sana ey dikilmiş bayrak, bağışlanmış ilim, halkın sığınağı, Allah&rsquo;ın geniş rahmeti ve kesin olan vaadi.</p>\n\n<p>\n	Selam olsun sana kalktığında ve oturduğunda, selam olsun sana (Kur&rsquo;an) okuyup a&ccedil;ıkladığında, namaz kılıp ve kunut tuttuğunda, r&uuml;ku ve secde ettiğinde; selam olsun sana la ilahe illallah ve Allah-u Ekber dediğinde, selam olsun sana, hamd ettiğinde ve mağfiret dilediğinde; selam olsun sana sabahladığında ve akşamladığında; selam olsun sana gecenin karanlığında ve g&uuml;nd&uuml;z&uuml;n aydınlığında.</p>\n\n<p>\n	Selam olsun sana ey g&uuml;ven kaynağı İmam; selam olsun sana her halinde ey &uuml;mit kaynağı olan &ouml;nc&uuml;.</p>\n\n<p>\n	Ey velim. Sen şahit ol ki, ş&uuml;phesiz ben Allah&rsquo;tan başka bir ilahın olmadığına, O&rsquo;nun tek olup ortağı bulunmadığına, Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna, ondan ve Ehl-i Beyt&rsquo;inden başka bir habibin ol-madığına tanıklık ediyorum.</p>\n\n<p>\n	Sen ey velim! Sen şahit ol ki, Emir-ul M&uuml;minin Ali, Hasan, H&uuml;seyn, Ali b. H&uuml;seyn, Muhammed b. Ali, Cafer b. Muhammed, Musa b. Cafer, Ali b. Musa, Muhammed b. Ali, Ali b. Muhammed, Hasan b. Ali Allah&rsquo;ın h&uuml;ccetleridir; senin de Allah&rsquo;ın h&uuml;cceti olduğuna şehadet ediyorum.</p>\n\n<p>\n	Yine şehadet ediyorum ki, &ouml;l&uuml;m haktır, nekir ve m&uuml;nker haktır, (&ouml;ld&uuml;kten sonra) haşrolmak haktır, sırat haktır, mizan (terazi) haktır, dirilmek haktır, hesap haktır, cennet ve cehennem haktır, cennetle m&uuml;jdelenmek ve cehennemle korkutulmak haktır.</p>\n\n<p>\n	Ey velim! Sizinle muhalefet eden bedbaht olmuştur, size itaat eden mutluluğa ermiştir. &Ouml;yleyse seni şahit kıldığım şeyde tanıklık et. Ben senin dostunum, d&uuml;şmanından uzağım. Sizin razı olduğunuz şey haktır, sevmediğiniz şey batıldır, emrettiğiniz şey maruftur (iyi ameldir) ve sakındırdığınız şey ise m&uuml;nkerdir.</p>\n\n<p>\n	Ey velim! Ben ortağı olmayıp tek olan Allah&rsquo;a, O&rsquo;nun el&ccedil;isine (Peygambere), Emir-ul M&uuml;minin&rsquo;e ve sizin hepinize evvelinizden sonuncunuza dek iman etmişim, yardımım sizin i&ccedil;in hazırdır, dostluğum size halistir. Amin; ya Rabbel alemin. (Ya Rab! Bu dualarımı kabul buyur).&rdquo;</p>\n\n<h2>\n	Bu Ziyaretten Sonraki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım, rahmetinin Peygamberi ve nurunun kelimesi olan Mu-hammed&rsquo;e rahmet et. Kalbimi yakin, g&ouml;ğs&uuml;m&uuml; iman, fikrimi sebat, azmimi ilim, kuvvetimi amel, dilimi doğruluk, dinimi katından olan ba-siret, g&ouml;z&uuml;m&uuml; ziya (ışık), kulağımı hikmet, dostluğumu Muhammed ve &Acirc;l-i Muhammed&rsquo;e dostluk ve velayet nuruyla doldur; ki sana kavuşarak ahd ve misakına vefa etmiş olayım da rahmetin beni sarmış olsun; Ey Mevla! Ey &ouml;v&uuml;lm&uuml;ş!</p>\n\n<p>\n	Allah&rsquo;ım! Yery&uuml;z&uuml;ndeki h&uuml;ccetin, beldelerinde halifen, halkı yoluna &ccedil;ağıran, adaleti uygulamaya davet eden, halkı emrine sevk eden, m&uuml;&rsquo; minlerin velisi olan, kafirleri yok eden, karanlıkları aydınlatan, hakkı aşikar kılan, hikmet ve doğruyla konuşan, yery&uuml;z&uuml;ndeki kelimen olan, korkarak emrini bekleyen, şefkatli veli, kurtuluş gemisi, hidayet nişanesi, ve halkın g&ouml;z&uuml;n&uuml;n nuru olan ve (İmamet) ridasını giyen, &uuml;z&uuml;nt&uuml;leri gideren, d&uuml;nyayı zul&uuml;m ve haksızlıkla dolduğu gibi onu adaletle dolduracak olan Muhammed b. Hasan&rsquo;a (<strong>Hz. Mehdi</strong>&rsquo;ye) &ouml;zel rahmetinle rahmet eyle. Ş&uuml;phesiz sen her şeye kadirsin.</p>\n\n<p>\n	Allah&rsquo;ım, evliyanın soyundan olan veline salat g&ouml;nder; o evliya ki, onların itaatını farz ettin, onların hakkını gerekli kıldın, &ccedil;irkinliği onlardan giderdin ve onları arındırdın. Allah&rsquo;ım, ona yardımda bulun, onunla dinine yardım et, yine onunla dostlarına, Şiilerine ve yardımcılarına yardım et; bizi de onun yardımcılarından kıl.</p>\n\n<p>\n	Allah&rsquo;ım, onu, her asi, azgın ve b&uuml;t&uuml;n yaratıklarının şerrinden koru. Onu &ouml;n&uuml;nden, arkasından, sağından, solundan koru. Onu himaye et, k&ouml;t&uuml; bir şeyin ona ulaşmasına engel ol, onun vasıtasıyla Peygamberini ve Peygamberinin Ehl-i Beyt&rsquo;ini (onların ortaya koyduğu mektebi) koru, onunla adaletini aşik&acirc;r kıl, onu yardımınla destekle; ona yardım edene yardımda bulun, yardımlarını ondan kesenleri yardımcısız bırak; onunla k&uuml;fr&uuml;n elebaşlarını yok et; onun vasıtasıyla, yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, karasında ve denizindeki kafir ve m&uuml;nafıkları ortadan kaldır, onun vesilesiyle yery&uuml;z&uuml;n&uuml; adaletle doldur ve peygamberin olan Muhammed&rsquo;in dinini aşikar et.</p>\n\n<p>\n	Allah&rsquo;ım! Beni, onun yardımcı, Şia ve takip&ccedil;ilerinden kıl; Al-i Mu-hammed&rsquo;in arzu ettikleri ve d&uuml;şmanlarının korktukları şeyi (mevlamızın zuhuruyla) bana g&ouml;ster; ey celal ve kerem sahibi ve rahmet edenlerin en merhametlisi olan Allah, duamı kabul buyur.&rdquo;</p>\n\n<h2>\n	&Uuml;z&uuml;nt&uuml;lerin Giderilmesi Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Allah&rsquo;ım; bela (ve imtihan) b&uuml;y&uuml;m&uuml;ş, İmamımızın gizliliği aşik&acirc;r olmuş, umutlar kesilmiş, perdeler kalkmış, yery&uuml;z&uuml; daralarak g&ouml;ğ&uuml;n rahmeti &ouml;nlenmiş; ey Rabbim, yardım dilenilecek, kendisine şikayet g&ouml;-t&uuml;r&uuml;lecek, zorlukta ve kolaylıkta dayanılacak olan sensin.</p>\n\n<p>\n	Allah&rsquo;ım! Muhammed ve Al-i Muhammed&rsquo;e rahmet eyle, onlara itaat etmeyi bizlere farz kıldın, bu vesileyle onların makamlarını bize ta-nıttın; &ouml;yleyse onların hakkı h&uuml;rmetine g&ouml;z yumup a&ccedil;mak gibi veya daha kısa bir zamanda gam ve &uuml;z&uuml;nt&uuml;y&uuml; bizden gider.</p>\n\n<p>\n	Ey Muhammed, Ey Ali, sorunumun &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in bana yetin &ccedil;&uuml;nk&uuml; siz yeterlisiniz; bana yardım edin &ccedil;&uuml;nk&uuml; siz yardım edensiniz. Ey Mev-lam, ey zamanın sahibi olan İmam, benim feryadıma yetiş, benim feryadıma yetiş, benim feryadıma yetiş.&rdquo;</p>\n\n<h2>\n	Şerden Korunmak Hakkındaki Dua</h2>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla. Ey kulların sahibi, ey k&uuml;f&uuml;r gruplarını yenilgiye uğratan, ey kapıları a&ccedil;an, ey sebepleri var eden! La ilahe illallah, Muhammed&rsquo;un Resulullah hakkı h&uuml;rmetine bizim elde etmeye kadir olmadığımız bir sebep var et. Allah&rsquo;ın salat ve selamı Mu-hammed ve O&rsquo;nun evladına olsun.&rdquo;</p>\n\n<h2>\n	Meb&rsquo;as G&uuml;n&uuml;ndeki Dua</h2>\n\n<p>\n	<strong><em>Hz. Mehdi</em></strong><em>&rsquo;nin 3. naibi olan Ebu&rsquo;l Kasım H&uuml;seyn bin Ruh <strong>İmam Mehdi</strong>&rsquo;nin ş&ouml;yle buyurduğunu rivayet etmiştir: Recep ayının 27&rsquo;sinde on iki rekat namaz kıl, her iki rekattan sonra ş&ouml;yle de:</em></p>\n\n<p>\n	&ldquo;Hamd Allaha ki, oğul edinmemiştir, m&uuml;lk&uuml;nde ortağı yoktur ve acizlik y&uuml;z&uuml;nden kendine dost da edinmemiştir. Pek b&uuml;y&uuml;k bil O&rsquo;nu ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; de bildir.&rdquo; (İsra/111)</p>\n\n<p>\n	&ldquo;Ey &ouml;m&uuml;r boyunca azığım, ey zorlukta sahibim, ey velinimetim, ey istek anında imdat&ccedil;ım, ey ihtiya&ccedil; zamanı &ccedil;arem, ey gıyabımda koruyucum, ey yalnızlıkta bana yeterli olanım, ey tehlike anında munisim! Sen ayıbımı &ouml;rtensin; &ouml;yleyse sana hamd olsun. Sen, s&uuml;r&ccedil;memden vazge&ccedil;ensin; &ouml;yleyse &ouml;vg&uuml; sana mahsustur. Sen, yıkıldığımda &uuml;z&uuml;nt&uuml;m&uuml; giderensin; &ouml;yleyse hamd sana layıktır.</p>\n\n<p>\n	Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; ayıbımı &ouml;rt, korkuma g&uuml;ven bağışla, yanılmamı affet, g&uuml;nahlarımı bağışla, k&ouml;t&uuml;l&uuml;klerimden ge&ccedil; ve beni cennet ehlinin arasına al; cennet ehline verdiğin doğru vaad &uuml;zere.&rdquo;</p>\n\n<p>\n	<em>Namaz ve duadan sonra, Hamd, İhlas, Kafirun, Nas, Felak, Kadr sureleri ve Ayet-el K&uuml;rsiyi yedi defa oku, sonra yedi defa da ş&ouml;yle de: &ldquo;Allah, Allah, benim rabbimdir, O&rsquo;na bir şeyi ortak koşmuyorum.&rdquo; Sonra istediğin şeyi iste.</em></p>\n\n<h2>\n	Gaybet D&ouml;nemindeki Dua</h2>\n\n<p>\n	<em>Merhum Şeyh Saduk, <strong>Hz. Mehdi</strong> </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;ın Gaybet-i Suğra d&ouml;nemindeki &ouml;zel naiblerinden şu duayı <strong>İmam Mehdi</strong>&rsquo;den nakletmektedir:</em></p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, kendini bana tanıt, eğer kendini bana tanıtmazsan resul&uuml;n&uuml; tanıyamam; Allah&rsquo;ım resul&uuml;n&uuml; bana tanıt, eğer resul&uuml;n&uuml; bana tanıtmazsan h&uuml;ccetini tanıyamam; Allah&rsquo;ım h&uuml;ccetini bana tanıt, eğer h&uuml;ccetini tanıtmazsan dinimden saparım; Allah&rsquo;ım cahiliye &ouml;l&uuml;m&uuml;yle beni &ouml;ld&uuml;rme; ve hidayet ettikten sonra kalbimi kaydırma.</p>\n\n<p>\n	Allah&rsquo;ım, beni hidayet etmenle Peygamberden sonra itaat etmeyi bana kıldığın farzı kabul ettim. B&ouml;ylece emir sahibi olan Emir-ul M&uuml;minin Ali&rsquo;nin, Hasan ve H&uuml;seyn&rsquo;in, Ali ve Muhammed&rsquo;in, Cafer ve Musa&rsquo;nın Ali ve Muhammed&rsquo;in, Ali ve Hasan&rsquo;ın ve <strong>H&uuml;ccet&rsquo;ul Kaim&rsquo;il Mehdi</strong>&rsquo; nin -senin selamın onların hepsine olsun- velayetlerine boyun eğdim ve onlara uydum.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse beni dininde sabit kıl, itaatinde gayretlendir, kalbimi veliyy-i emrine karşı yumuşak kıl, yaratıklarını sınadığın şeylerden beni muaf et, halktan gizlediğin ve senin izninle onlardan gayıb olan ve (zuhur etmek i&ccedil;in) emrini bekleyen veliyy-i emrine itaat etmekte beni sabit kıl. Allah&rsquo;ım, velinin işini aşik&acirc;r etmek ve gaybet perdesinden &ccedil;ıkarak kıyam etmesi i&ccedil;in izin vereceğin uygun zamanı sen (daha) iyi bilirsin. &Ouml;yleyse bu gaybete karşı beni sabırlı kıl, ki ertelediğin şeyin &ccedil;abuk olması ve &ccedil;abuklaştırdığın şeyin ertelenmesini istemiyeyim, &ouml;rtt&uuml;ğ&uuml;n şeyin perdesini kaldırmayayım, sakladığın şeyi araştırmayayım, tedbir ve kararın hususunda seninle m&uuml;nazaa etmeyeyim, &ldquo;Ni&ccedil;in, nasıl ve neden dolayı veliyy-i emrin zuhur etmiyor, oysa ki yery&uuml;z&uuml; zul&uuml;mle dolmuştur?&rdquo; demeyeyim ve b&uuml;t&uuml;n işlerimi sana bırakayım.</p>\n\n<p>\n	Allah&rsquo;ım, ben velliyy-i emrini a&ccedil;ık&ccedil;a ve emrini uyguladığı halde bana g&ouml;stermeni istiyorum. Şunu da biliyorum ki, g&uuml;&ccedil;, kudret, burhan, h&uuml;ccet (delil), meşiyyet ve irade senin elindedir. &Ouml;yleyse veliyy-i emrini, a&ccedil;ık&ccedil;a konuşabildiği, nişanelerinin belirginleştiği, sapıklığı yok edip hidayete sevkettiği ve cehaletten kurtardığı halde onu g&ouml;rebilmeyi bana ve b&uuml;t&uuml;n m&uuml;minlere nasib eyle.</p>\n\n<p>\n	Ey Rabbim, onun a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmesini muyesser eyle; onu g&ouml;rmekle bizi, g&ouml;zleri aydınlanan kimselerden kıl, bizi onun hizmetinde bulundur; onun yolu &uuml;zere &ouml;ld&uuml;r, onun grubunda haşret.</p>\n\n<p>\n	Allah&rsquo;ım onu, b&uuml;t&uuml;n yaratıklarının şerrinden koru; onu kendi korumanla, &ouml;n&uuml;nden, arkasından, sağından, solundan, yukarısından ve aşağısından koru; &ouml;yle korumakla koru ki, artık onunla koruduğun kimse yok olmaz; bu yolla da Resul&uuml;n&uuml; ve resul&uuml;n&uuml;n vasisinin yolunu sağlamlaştır.</p>\n\n<p>\n	Allah&rsquo;ım, onun &ouml;mr&uuml;n&uuml; uzat, &ouml;m&uuml;r s&uuml;resini artır, veli ve &ouml;nder kıldığın şeyde ona yardımda bulun, ona ikramını &ccedil;oğalt. &Ccedil;&uuml;nk&uuml; o doğru yol bulmuş hidayet&ccedil;i, hidayet olmuş kıyam edici, p&acirc;k, muttaki, tertemiz, (Rabbinin verdiğine) razı ve hoşnut, sabreden, &ccedil;aba g&ouml;steren ve &ccedil;ok ş&uuml;kredendir.</p>\n\n<p>\n	Allah&rsquo;ım, gaybet zamanının uzaması ve haberinin bizden kesilmesinden dolayı yakini bizden alma; onu anmayı, onu beklemeyi, ona iman etmeyi, zuhur edeceğine yakini olmayı, ona dua etmeyi, ona salat g&ouml;ndermeyi bize unutturma; gaybetinin uzamasıyla, zuhur ve kıyamından bizi umutsuz etme; onun hakkındaki yakinimizi, Resul&uuml;n&uuml;n kıyamına ve indirdiğin ayetlere olan inancımız gibi sağlam kıl. Kalplerimizi ona iman etmede g&uuml;&ccedil;l&uuml; kıl; bizi onun eliyle hidayet et, b&uuml;y&uuml;k ve doğru yola g&ouml;t&uuml;r. Bizi ona itaat etmekte g&uuml;&ccedil;l&uuml; ve ona uymakta sebatlı kıl. Yine bizi onun hizbinde, ona yardım edenler ve onun işine razı olanlar arasında kıl.</p>\n\n<p>\n	Bu inancı hayatta ve &ouml;l&uuml;m anında bizden alma; bu inan&ccedil;ta ş&uuml;phe etmediğimiz, ahdi bozmadığımız, ş&uuml;pheye kapılmadığımız ve onu yalanlamadığımız halde canımızı al.</p>\n\n<p>\n	Allah&rsquo;ım, onun ferecini yakınlaştır, yardımınla onu te&rsquo;yit et; ona yar-dım edenlere yardımda bulun, yardım etmeyerek onu yalnız bırakanları yalnız bırak; onunla d&uuml;şmanlık yapan ve onu tekzip edenlere gazap et; onunla hakkı aşikar kıl; onunla zulm&uuml; yok et; onun vesilesiyle m&uuml;min kullarını zilletten kurtar; beldeleri ihya et, azgınları &ouml;ld&uuml;r, dalalet başlarını kır, zalim ve kafirleri zelil et, m&uuml;nafıkları, ahdi bozanları ve yery&uuml;z&uuml;n&uuml;n doğusunda ve batısında, denizinde ve karasında, dağında ve ova-sında olan b&uuml;t&uuml;n m&uuml;lhitleri (kafirleri) yok et; ta ki, onlardan hi&ccedil; kimse ve hi&ccedil; bir eser baki kalmasın. Beldelerini onlardan temizle ve kullarının g&ouml;n&uuml;llerine, onların yok olmasıyla şifa ver.</p>\n\n<p>\n	Onun vesileyle dininden mahvolanı yenile, h&uuml;km&uuml;nden ve dininden değişeni ıslah et; ta ki, onun vesilesi ve onun eliyle dinin yepyeni olsun; onda hi&ccedil; bir eğrilik ve bid&rsquo;at kalmasın; &ouml;yle ki, onun uyguladığı adalet ile kafirlerin ateşlerini s&ouml;nd&uuml;resin. Ş&uuml;phesiz o, kendin i&ccedil;in halis kıldığın (se&ccedil;tiğin), dininin yardımı i&ccedil;in razı olduğun, ilminle se&ccedil;tiğin, g&uuml;nahlardan koruduğun, eksikliklerden m&uuml;nezzeh ettiğin, gizlilere vakıf kıldığın, kendisine nimet verdiğin ve pisliklerden arıttığın kulundur.</p>\n\n<p>\n	Allah&rsquo;ım, &ouml;yleyse ona, onun tertemiz olan babalarına ve se&ccedil;kin şiilerine salat g&ouml;nder, onları en &uuml;st&uuml;n arzularına ulaştır ve bu duayı bizden, her &ccedil;eşit ş&uuml;phe, riya ve ş&ouml;hretten halis kıl; ta ki, bu du&acirc; vasıtasıyla senden başkasını kastetmeyelim ve senin rızandan başkasını istemeyelim.</p>\n\n<p>\n	Ey Allah; Peygamberimizi yitirmiş olmamızı, velimizin (&ouml;nderimizin) gaybetini, zamanın bize olan zorluğunu, fitnelerin &uuml;zerimize &ccedil;&ouml;kmesini, d&uuml;şmanların bize karşı birbirlerine destek olmalarını, onların &ccedil;ok bizim ise sayımızın az olmasını sana şikayet ediyoruz. Allah&rsquo;ım, &ouml;yleyse onu, acil bir zafer, senden taraf g&uuml;&ccedil;l&uuml; bir yardım ve adalet&ccedil;i bir İmamın zuhuruyla gider; ey alemlerin Rabbi olan hakkın ilahı!</p>\n\n<p>\n	Allah&rsquo;ım, adaletini kullarının arasında aşikar etmede ve beldelerindeki d&uuml;şmanlarını &ouml;ld&uuml;rmede kendi veline izin vermeni istiyoruz; ta ki, zul&uuml;m i&ccedil;in, kırmadığın hi&ccedil;bir temel, yok etmediğin hi&ccedil;bir yapı, zayıflatmadığın hi&ccedil;bir g&uuml;&ccedil;, yıkmadığın hi&ccedil;bir direk (destek), k&ouml;reltmediğin hi&ccedil;bir kılı&ccedil; ve silah, devirmediğin hi&ccedil;bir bayrak, &ouml;ld&uuml;rmediğin hi&ccedil; bir kahraman, hor ve hakir etmediğin hi&ccedil;bir ordu bırakmayasın.</p>\n\n<p>\n	Ey Rabbim, onları par&ccedil;alayıcı taşınla taşla, keskin kılıcınla onları vur, su&ccedil;lulardan geri d&ouml;nmeyecek gazabınla onları cezalandır, kendi d&uuml;şmanlarını, dinin d&uuml;şmanlarını ve Resul&uuml;n&uuml;n d&uuml;şmanlarını, velinin ve m&uuml;min kullarının eliyle cezalandır.</p>\n\n<p>\n	Ey Allah; velini, yery&uuml;z&uuml;ndeki h&uuml;ccetini, d&uuml;şmanlarının korkusundan emanda kıl; ona mani olana mani ol; ona hile yapana hile yap; ona k&ouml;t&uuml; kasıtta bulunanı bedbahtlığa d&uuml;ş&uuml;r; fesatlarının k&ouml;k&uuml;n&uuml; ondan kes; onun vesilesiyle d&uuml;şmanların kalplerini korkut, ayaklarını sars, a&ccedil;ık&ccedil;a ve aniden onları azabına d&uuml;&ccedil;ar et. Azabını onlara şiddetlendir, kullarının arasında onları zillete d&uuml;ş&uuml;r, beldelerinde onlara lanet et, cehennemin en aşağı tabakasında onlara yer ver, en şiddetli azabını onlara indir, onları ateşe at, &ouml;l&uuml;lerinin kabirlerini ateşle doldur, onları yakıcı ateşine vasıl et; &ccedil;&uuml;nk&uuml; onlar namazı zayi ettiler, heva ve heveslerine uydular, se&ccedil;kin kullarını hor ve hakir ettiler.</p>\n\n<p>\n	Allah&rsquo;ım, velin vesilesiyle Kur&rsquo;an&rsquo;ı ihya et, karanlığı olmayan ebedi nurunu bize g&ouml;ster, onun vesilesiyle &ouml;l&uuml; kalpleri dirilt, yanan g&ouml;ğ&uuml;slere şifa ver, dağınık fikirleri hak &uuml;zere topla, tatil olan hadleri (şer&rsquo;i tazirleri) ve terk edilmiş h&uuml;k&uuml;mleri ikame et; ta ki, zahir olmamış hi&ccedil; bir hak ve parlamamış hi&ccedil; bir adalet baki kalmasın.</p>\n\n<p>\n	Allah&rsquo;ım bizi, onun y&acirc;ranlarından, onun h&uuml;k&uuml;metini takviye eden, onun emrini yerine getiren, onun işine razı olan, onun verdiği h&uuml;k&uuml;mlere teslim olan ve yaratıklarından (korkarak) takiyyeye ihtiya&ccedil; duymayanlardan kıl.</p>\n\n<p>\n	Ey Rabbim, k&ouml;t&uuml;l&uuml;kleri gideren, &ccedil;ağırdığında &ccedil;aresiz kalana icabet eden, b&uuml;y&uuml;k sıkıntılardan kurtaran sensin. &Ouml;yleyse her &ccedil;eşit zararı velinden uzaklaştır, vaadettiğin gibi onu yery&uuml;z&uuml;nde halifen kıl.</p>\n\n<p>\n	Allah&rsquo;ım, bizi, Al-i Muhammed&rsquo;in d&uuml;şmanlarından kılma, Al-i Muhammed&rsquo;e kin besleyenlerden de kılma; ben bundan sana sığınıyorum; &ouml;yleyse beni koru; sana sığınıyorum, &ouml;yleyse bana sığınak ver.</p>\n\n<p>\n	Ey Rabbim; Muhammed ve Al-i Muhammed&rsquo;e salat g&ouml;nder; beni onların makamı h&uuml;rmetine d&uuml;nya ve ahirette kendi katında kurtuluşa eren ve mukarreblerden kıl.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> M&uuml;zakereti Allame Tabatabai ba Prof. Corbon. Bu eserin T&uuml;rk&ccedil;e terc&uuml;mesi &ldquo;S&ouml;yleşiler&rdquo; adı altında İnsan Yayınları tarafından yayınlanmıştır.</p>\n	</div>\n</div>','İmam Mehdi (a.s)’dan  Nakledilen Bazı Dualar','','publish','closed','open','','imam-mehdi-a-sdan-nakledilen-bazi-dualar','','','2020-05-08 13:18:29','2020-05-08 10:18:29','',0,'http://islamex.com/?p=2922',0,'post','',0),(2923,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h1>\n	&nbsp;</h1>\n\n<p>\n	Bazıları, Hz. Mehdi&rsquo;nin babasının adının Abdullah olduğunun ileri s&uuml;rm&uuml;şlerdir. Bu g&ouml;r&uuml;ş bir &ccedil;ok sahih hadisle &ccedil;elişmektedir, &ouml;zellikle Ehl-i Beyt kaynağından gelen m&uuml;tavatir ve sahih hadisler uyarınca <strong>Hz</strong>. <strong>Mehdi</strong>&rsquo;nin 12. İmam olduğu ve babasının 11. İmam olan Hasan Askeri olduğu bildirilmiştir. &Ouml;rnek olarak Cabir b. Abdullah Ensari&rsquo;nin Peygamberden naklettiği 12 İmam&rsquo;ın isimlerini i&ccedil;eren hadisi zikredebiliriz. Ama <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu s&ouml;yleyenler ise bu hususta zayıf olan bazı hadislere isnat etmişlerdir. &Ouml;rneğin Ebu Davud, Zaide&rsquo;den o Asım&rsquo;dan, o Zer&rsquo;den o da Abdullah&rsquo;dan nakleder ki Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;<strong>Eğer d&uuml;nyada sadece bir g&uuml;n kalsa dahi Allah o g&uuml;n&uuml; o kadar uzatacak ki sonunda benden veya benim Ehl-i Beytim&rsquo;den olan birisini g&ouml;nderecektir, Onun ismi benim ismimle, babasının ismi babamın ismi ile denktir. Yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi onu adalet ve eşitlikle dolduracaktır</strong>.&rdquo;</p>\n\n<p>\n	&ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesine g&ouml;re İmamım babasının adı Abdullah&rsquo;tır. Ama Ehl-i Beyt&rsquo; mektebine g&ouml;re m&uuml;tevatır olan hadislere g&ouml;re İmamın babasının adı Hasan&rsquo;dır.</p>\n\n<p>\n	&ldquo;El Beyan&rdquo; kitabında Gencii Şafii, bu hadisin altında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Tirmizi bu hadisi zikrederken<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Babasının ismi babamın adı ile aynıdır&rdquo; c&uuml;mlesini nakletmemiştir ve hafızlarımızın ve g&uuml;venilir ravilerin rivayetinde sadece &ldquo;onun ismi benim ismimle denktir.&rdquo; c&uuml;mlesi ge&ccedil;er. Bunun rivayetindeki &ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi fazlalıktır ve o b&ouml;yle eklemeler yapmayı adet edinmiştir.&rdquo;</p>\n\n<p>\n	Sonra diyor ki: &ldquo;Bu konudaki son s&ouml;z şudur: Doğrusu İmam<br />\n	Ahmed, bu hadisi b&ouml;ylece nakletmesine rağmen m&uuml;snedinin bir&ccedil;ok yerinde sadece &ldquo;onun ismi benim ismimle aynıdır&rdquo; şeklinde nakleder.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hafız Ebu Nuaym &ldquo;Menakıb-ul Mehdi&rdquo; adlı kitabında bu hadisi bir&ccedil;ok raviden nakleder. Onların hepsi Asım b. Ebu N&uuml;cud&rsquo;dan o da&nbsp; Zer&rsquo;den o da Abdullah&rsquo;dan o da Resulullah&rsquo;dan naklederler. Bu hadisi muhtelif yollarla Asım&rsquo;dan tıpkı bizim naklettiğimiz gibi (&ldquo;babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesi olmadan) nakledenlerden bazıları şunlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&uuml;fyan bin Uyeyne,&nbsp;</p>\n\n<p>\n	Fitr bin Halife,</p>\n\n<p>\n	Ameş,</p>\n\n<p>\n	Ebu İshak S&uuml;leyman bin Firuz el Şeybani,</p>\n\n<p>\n	S&uuml;fyan-ı Sevri,</p>\n\n<p>\n	Şube,</p>\n\n<p>\n	Vasıt bin Haris,</p>\n\n<p>\n	Yezid bin Muaviye Ebu Şeybe,</p>\n\n<p>\n	S&uuml;leyman bin Karem,</p>\n\n<p>\n	Cafer-i Ahmer,</p>\n\n<p>\n	Kays bin Rebi&rsquo;le S&uuml;leyman bin Karem ile evlatları aynı senet ile naklederler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Selam Ebu M&uuml;nzir, Ebu Sehap Muhammed bin İbrahim-i Kenani de muhtelif raviler vasıtasıyla Asım&rsquo;dan naklederler.</p>\n\n<p>\n	&Ouml;mer bin &Uuml;beyd-i Tanafisi,</p>\n\n<p>\n	Ebu Bekir bin Ayyaş,</p>\n\n<p>\n	Ebu Cuhaf Davud bin Ebul Afv,</p>\n\n<p>\n	Osman bin Şebrime,</p>\n\n<p>\n	Abd&uuml;lmelik bin Ebu Ganiyye.</p>\n\n<p>\n	Muhammed bin Ayyaş,</p>\n\n<p>\n	Bu zat hadisin senedini zikrederek der ki: Bu hadisi bize Ebu Gassan ve Kays tahric ettiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Amr bin Kays-ı Melai,</p>\n\n<p>\n	Ammar bin Zerik,</p>\n\n<p>\n	Abdullah bin Hekim bin C&uuml;geyr-i Esedi,</p>\n\n<p>\n	&Ouml;mer bin Abdullah bin B&uuml;şr,</p>\n\n<p>\n	Ebu&rsquo;l Ahves,</p>\n\n<p>\n	Sa&rsquo;d bin Hasan bin Uht-i Sa&rsquo;lebe,</p>\n\n<p>\n	Muaz bin Hişam, Der ki: Babam bana bu hadisi Asım&rsquo;dan Nakletti.</p>\n\n<p>\n	Yusuf bin Yunus,</p>\n\n<p>\n	Galip bin Osman,</p>\n\n<p>\n	Hamza&rsquo;t&uuml;z Ziyat. Şeyban,</p>\n\n<p>\n	Hakem bin Hişam,</p>\n\n<p>\n	Ve Asım&rsquo;ın dışındakiler de bu hadisi Zer&rsquo;den naklederler. &Ouml;rneğin Amr bin Merve, Zer&rsquo;den nakleder. T&uuml;m bu raviler &ldquo;Onun ismin benim ismim ile aynıdır.&rdquo; şeklinde naklederler.</p>\n\n<p>\n	Yalnız Ubeydullah bin Musa&rsquo;nın Zaide&rsquo;den o da Asım&rsquo;dan naklettiği rivayette &ldquo;ve babasının ismi babamın ismidir&rdquo; şeklinde ge&ccedil;er. Akıl sahibi her insan bilir ki bir&ccedil;ok imamın naklinin aksi olan bu fazlalığın itibarı yoktur. En iyisini Allah bilir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Buna g&ouml;re bu rivayetin sıhhatinin ve itibarını kaybetmesi kesindir. Ayrıca bu fazlalığın Abbasoğulları&rsquo;nın icatlarında olma ihtimali de y&uuml;ksektir. Abbasoğulları&rsquo;nın kendi siyasi hedefleri ve &ccedil;ıkarları uğruna hadis uydurmak i&ccedil;in yalancıları satın alarak g&ouml;revlendirmeleri onların adetlerindendir. Bu konuya El Ağani kitabının yazarı a&ccedil;ık&ccedil;a nakleder.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Veya Abdullah-ı Mahzin taraftarlarının onun oğlu Muhammed bin Abdullah-ı Mahz&rsquo;ın&nbsp; Nefs-i Zekiyye&rsquo;nin mehdilik iddiaları ile ilgili olarak uydurmaları da m&uuml;htemeldir.</p>\n\n<p>\n	El Fahri &ldquo;El Adab-us Sultaniyye ve&rsquo;d D&uuml;vel&rsquo;ul İslamiyye&rdquo; adlı kitabının 16. Sayfasında &ldquo;Nefs-i Zekiyye&rsquo;nin Kıyamı&rdquo; başlığı adı altında ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;....İşin başlangıcında zuhur edecek olan Mehdi&rsquo;nin o olduğuna dair halkın arasında s&ouml;ylentiler yayıldı. Onun babası oğlu Muhammed-i Nefs-i Zekiyyenin m&uuml;jdelenen Mehdi olduğunu halk kitleleri arasında yaymağa başladı. O aynı zamanda &ldquo;Babasının ismi babamın ismi ile aynıdır&rdquo; c&uuml;mlesini de hadise ekleyerek rivayet ediyordu. Ama İmam Cafer bin Muhammed-i Sadık, Abdullah-ı Mahz&rsquo;a oğlunun bu makama ulaşamayacağını s&ouml;yl&uuml;yordu...&rdquo;</p>\n\n<p>\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi; <strong>Hz. Mehdi</strong>&rsquo;nin babasının isminin Abdullah olduğunu ispatlayan hi&ccedil; bir delil yoktur. Oysa ki onun on ikinci İmam olduğuna ve babasının isminin Hasan Askeri olduğuna dair yakın oluşturacak derecede &ccedil;eşitli deliller mevcuttur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Sahih-i Tirmizi c:2 s:36</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - M&uuml;sned-i Ahmed bin Hanbel c:1, s:376-377-430-448</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - El Beyan fi Ahbar-ı Sahib-iz Zaman s:93-96 Beyrut Baskısı (1979) ve s:483 Necef baskısı (1970)</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Fakih c:2 s:81. Mansur&rsquo;ın Mehdi i&ccedil;in biat alması olayı. Bu konuda Muti İbni-i Eyas, Mansur&rsquo;a yaranmak i&ccedil;in ona hitap ederek dedi ki: Filanca ve filanca peygamberden naklederler ki&nbsp; peygamber ş&ouml;yle buyurdu:</p>\n\n		<p>\n			&ldquo;Bizden olan Mehdi, Muhammed bin Abdullah&rsquo;tır ve annesi bizden değildir. Yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi adaletle dolduracaktır....&rdquo;</p>\n	</div>\n</div>','İmam Mehdi\'nin Babasının Adı','','publish','closed','open','','imam-mehdinin-babasinin-adi','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2923',0,'post','',0),(2924,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Ayetullah Şehid Muhammed Bakır Sadr</p>\n\n<p>\n	Bir d&uuml;nya kurtarıcısına inanmak İslam&rsquo;a has bir inan&ccedil; değildir. Dini bir sığınakları olan t&uuml;m milletlerde b&ouml;yle bir g&uuml;n&uuml;n beklentisi mevcuttur. Hatta denilebilir ki bu intizar ve bekleyiş her insanın derinliklerinden y&uuml;kselen gizli bir feryat ve fitri bir duygudur. T&uuml;m insanlar İlahi risaletin ger&ccedil;ekleşeceği ve herkesin kendi nihai kemal ve r&uuml;şd derecesine ereceği bir g&uuml;n&uuml; g&ouml;zlemekteler. Maddi ideolojilere inanan kimseler dahi kendi ekollerinin t&uuml;m d&uuml;nyaya ve akıllara hakim olacağı, t&uuml;m akılları ve g&ouml;n&uuml;lleri kendisine cezb edeceği bir g&uuml;n&uuml;n beklentisi i&ccedil;inde bulunmaktadırlar.</p>\n\n<p>\n	<strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;in varlığına inanmak, zillet ve donukluğa yer vermeyen g&uuml;&ccedil;l&uuml; ve dinamik bir hakikatı ifade etmektedir. Zira O&rsquo;nun mekteb ve ideali her t&uuml;rl&uuml; zul&uuml;m, bozukluk ve haksızlığa karşı savaş vermektir.</p>\n\n<p>\n	Zul&uuml;m saraylarının insanlara baskı yaptığı, insanların tecav&uuml;z ve zul&uuml;mle meşgul olduğu, kısacası yaşam koşullarının tamamen tabii halinden &ccedil;ıktığı ve anormal bir hale geldiğini g&ouml;ren her akıllı ve zeki insan bu durumun devam edemeyeceğini ve sorumluluğunun şuurunda mesut, uyanık ve g&uuml;&ccedil;l&uuml; bir insanın ilahi risalet ve mesajlarıyla &uuml;mit verici y&uuml;z&uuml;n&uuml; insanlara aşikar kılacağını, melekuti bir nida kan ve kılı&ccedil; hareketiyle bu doğal olmayan koşulları icad eden sahte ve hayali tanrıların temel ve esaslarını yerle bir edeceğini ve yalancı maske ve &ouml;rt&uuml;leri &ccedil;ekip par&ccedil;alayacağını bilir ve b&ouml;yle bir g&uuml;n&uuml;n beklentisi i&ccedil;inde olmanın gerekliliğine iman eder.</p>\n\n<p>\n	İslam&rsquo;ın en kıymetli semerelerinden biri olan bu intizar <em>(Kurtarıcı bekleme)</em> meselesi, tarihte en parlak sayfaları doldurmakta, zulme uğrayan mazlumların duygularını kabartmakta ve fikirlerin değişmesiyle gaybet meselesini ger&ccedil;eğe, geleceği de hali hazıra d&ouml;n&uuml;şt&uuml;rerek d&uuml;nya insanlarının kulağına ş&ouml;yle fısıldamaktadır:</p>\n\n<p>\n	Bu kurtarıcı sizin yanınızda ve sizin aranızda bulunmaktadır. O, sizin yaşamakta olduğunuz &ccedil;evrede yaşamaktadır. O sizleri g&ouml;r&uuml;yor, sizler de onu... Fakat onu tanımıyorsunuz. O da zul&uuml;m ve acılar i&ccedil;inde kavrulan bir &ccedil;evrede yaşayan tertemiz ruhlu, inan&ccedil;lı ve de sorumluluğunun şuurunda olan kimseler gibi eziyet ve ızdırap &ccedil;ekmektedir. Zira o, canlı hazır bir &ouml;nder ve İmamdır. Sosyal problemler ve meşakkatlere o da ortaktır. Ama O, s&uuml;kut g&ouml;revinin sona ereceği ıslah yanlısı ve zulme uğramış insanlar tarafından kıvılcımların &ccedil;akılacağı ve &ouml;nemli anı beklemektedir. İşte o zaman g&uuml;&ccedil;l&uuml; elini uzatacak, tarihin mazlumlarını kurtarmaya koşacak ve zalimlerin k&ouml;k&uuml;n&uuml; kazıyarak bu bekleyişe son verecektir. O da bu cehennemi ortamdan rahatsızlık duymaktadır. Batıl s&ouml;z ve amellerden, insanlık dışı hareketlerden ızdırap duymaktadır. Ama yine de kendisine s&ouml;z verilmiş olan o g&uuml;n&uuml; beklemekten başka &ccedil;aresi yoktur....</p>\n\n<p>\n	Ama buna rağmen yine de insanlık toplumunun yanı başında, kendini gam ve kederlere ortak kılmış ve İslam&rsquo;ın asıl ve de canlı şiar ve hareketlerine b&uuml;y&uuml;k bir i&ccedil;tenlikle yardım etmektedir.</p>\n\n<p>\n	Mesuliyet y&uuml;k&uuml;n&uuml; kendi omuzlarından atabilmek maksadıyla mektebi olumsuz bir şekilde ortaya koymaya, b&uuml;t&uuml;n mesuliyet ve sorumlulukları onun &uuml;st&uuml;ne yıkmaya &ccedil;alışanlara Hazret: &ldquo;Sizler de sorumlusunuz&rdquo; diye haykırmaktadır. Zira İslam&rsquo;ı kabul etmiş ve m&uuml;min bir kimse olduğunuzu iddia ediyorsunuz. Uyanık olunuz.! Sorumluluk y&uuml;kleyen İslam ve onun asil semerelerinden sadece biri olan bekleyiş, işte bundan başka bir şey değildir.</p>\n\n<p>\n	Bazı kimseler intizar olayına olumsuz bir g&ouml;zle bakmakta. Bu canlı ve yapıcı hakikat karşısında bir takım yanlış değerlendirmelere ve anlaşmazlıklara d&uuml;şmektedirler ki, onlar şundan ibarettir:</p>\n\n<p>\n	1- Nasıl olur da bir insan 10 asır &ouml;nce, d&uuml;nyaya gelmiş ve şimdiye kadar &ouml;ylece hayatta kalmıştır?</p>\n\n<p>\n	Her insanı bir m&uuml;ddet sonra &ouml;l&uuml;m&uuml;n kucağına iten bu doğal yaşam kanunu nasıl olur da <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında işlemez hale getirilmiştir.</p>\n\n<p>\n	2- Ni&ccedil;in Allah-u Teala <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;a &ouml;zel bir imtiyaz tanısın ki? &Ouml;l&uuml;m ve yaşlılıkla i&ccedil; i&ccedil;e olan zaman aşımı ve &ouml;mr&uuml;n doğal kanunu ni&ccedil;in <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;ye gelince ge&ccedil;erliliğini kaybetmiştir.</p>\n\n<p>\n	Ayrıca vaat edilen bu s&ouml;z konusu şahıs, cismani y&ouml;nden diğer insanlarla hi&ccedil;bir farkı olmadığı gibi şu andaki toplumda bilfiil yaşamakta, zamanın ge&ccedil;mesiyle &ouml;mr&uuml; ge&ccedil;mekte ve d&uuml;nyanın huzursuzluklarından da etkilenmektedir.</p>\n\n<p>\n	3- D&uuml;nyanın kurtarıcısı olan <strong>Mehdi</strong> &ouml;zel ve m&uuml;şahhas bir fert olarak algılanırsa; bu şahıs on birinci İmamın oğludur. H. 255 yılında d&uuml;nyaya gelmiştir. Babası (İmam Hasan-ı Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>) 260 yılında vefat etmiştir. Babası &ouml;ld&uuml;ğ&uuml;nde o beş yaşlarında bir &ccedil;ocuktu. Dolayısıyla da babasının faziletli, verimli mektebinden hakkıyla faydalanamamıştır.</p>\n\n<p>\n	O zaman nasıl olur da gelecekte fevkalade ilmi ve fikri g&ouml;r&uuml;ş sahibi olmayı gerektiren dini bir &ouml;nderliği &uuml;stlenebilir?</p>\n\n<p>\n	4- Nasıl olur da hayat ve yaşamı hi&ccedil;bir ilmi delile dayanmayan ve sadece teori olarak ortaya s&uuml;r&uuml;len bir &ouml;ndere iman edebiliriz?</p>\n\n<p>\n	Bu hususta tek delil ve sened Hz. Peygamber ve masum İmamlardan nakledilen rivayetlerdir. Ve bu şer&rsquo;i nakiller, tabiat ilimlerinin a&ccedil;ık kanun ve esasları karşısında hi&ccedil; bir zaman ikna edici konumda değildirler.</p>\n\n<p>\n	5- Bir ferdin, ne kadar g&uuml;&ccedil;l&uuml; ve kudretli olursa olsun tek başına derin bir i&ccedil;timai değişiklik icat edebilmesi ve milletleri, zaman s&uuml;resi ve tarihi olaylar sonucu oluşması gereken o tarihi merhaleye ulaştırabilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	6- Nasıl olur da bir fert d&uuml;nyanın zul&uuml;m ve kudretlerini yıkar, seri bir hareketle b&uuml;t&uuml;n g&uuml;&ccedil;lere galip gelir; ve yıllar boyunca askeri, siyasi ve iktisadi g&uuml;&ccedil; sayesinde kendi muhalif ve rakiplerini yok eden ve kalplerde b&uuml;y&uuml;k bir korku ve vahşet meydana getiren zorbaların elini kesebilir; baskı ve de zul&uuml;m kanunları yerine adalet ve insaf ilkelerini getirebilir?</p>\n\n<p>\n	Bunlar, haktan habersiz olan bir takım kimselerin <strong>Hz. Mehdi</strong>&rsquo;nin g&uuml;&ccedil; ve eylemi hakkında sordukları sorulardır.</p>\n\n<p>\n	Bizler ise ilahi yardım ve başarı sayesinde bu sayfalarda kalemin g&uuml;c&uuml;n&uuml;n yettiğince, s&ouml;z konusu sorulara cevap vermeye &ccedil;alışacağız.</p>\n\n<h2>\n	Nasıl Olur da Mehdi&rsquo;nin &Ouml;mr&uuml;</h2>\n\n<h2>\n	Bu Kadar Uzun Olabilir?..</h2>\n\n<p>\n	<em>Mehdi&rsquo;nin &ccedil;ocukluk d&ouml;neminden yaşlılık ve nihayet &ouml;l&uuml;m anına kadar hesaplandığında 1140 sene yaşaması gerekir. Acaba onun normal bir insanın tam 14 katı kadar bir zaman yaşaması m&uuml;mk&uuml;n m&uuml;d&uuml;r?</em></p>\n\n<p>\n	İmkan kelimesi 3 şekilde d&uuml;ş&uuml;n&uuml;lebilir:</p>\n\n<p>\n	1- Ameli imkan</p>\n\n<p>\n	2- İlmi imkan</p>\n\n<p>\n	3- Mantıksal ve felsefi imkan</p>\n\n<p>\n	1- Ameli imkandan maksat, insan i&ccedil;in ger&ccedil;ekleştirmesi ve pratiğe ge&ccedil;irmesi m&uuml;mk&uuml;n olan bir imkandır. &Ouml;rneğin: G&uuml;n&uuml;m&uuml;z insanı denizlerin altında yaşayabilmekte, g&ouml;kleri kendi hakimiyeti altına alabilmekte ve Aya rahat bir şekilde ayak basabilmektedir.</p>\n\n<p>\n	2- İlmi imkandan maksat ise şudur: İnsanoğlu &ouml;ğrenmek istediği bir &ccedil;ok olayların sırrını bu g&uuml;n &ccedil;&ouml;zebilmiş değilse de ilmi ilerleme ve sırların keşfi ona g&uuml;n&uuml;n birinde bu hedefine ulaşabilme imkanını sağlayacaktır. Astronomlara bu g&uuml;n me&ccedil;hul olan Z&uuml;hre ve G&uuml;neş k&uuml;resinin musahhar kılınması gibi. Bu g&uuml;nde bilginler, t&uuml;m g&uuml;&ccedil;leriyle &ccedil;alışmakta ve uzay gemilerinin hem hızını artıracak, hem de onu eritici ışınlardan koruyacak bir yapıya kavuşturabilmenin &ccedil;arelerini bulmak i&ccedil;in araştırmalarda bulunmaktadırlar.</p>\n\n<p>\n	Bu ideal, pratik bir d&uuml;zeye ulaşabilmiş değilse de, uzayı yaran ve ayın m&uuml;sahhar kılınması teorisini pratik kılan astronomi ilmi, ona g&uuml;n&uuml;n birinde Z&uuml;hre ve G&uuml;neş k&uuml;resinin de fethedileceği m&uuml;jdesini vermektedir.</p>\n\n<p>\n	3- Mantıki ve felsefi imkandan maksat ise: Akıl a&ccedil;ısından muhal (olmazlık - imkan dışı) sayılıyor olmamasıdır. &Ouml;rneğin &uuml;&ccedil; portakal&rsquo;ın kesilmeksizin iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi akli a&ccedil;ıdan muhaldır. Burada akıl &ldquo;&uuml;&ccedil; portakal&rdquo; &ldquo;tek&rdquo; olduğundan iki eşit par&ccedil;aya b&ouml;l&uuml;nmesi m&uuml;mk&uuml;n değildir&rdquo; şeklinde bir h&uuml;k&uuml;m verir. Sayıların taksim edilmesinin şartı &ccedil;ift olmasıdır.</p>\n\n<p>\n	Oysa bu &ldquo;tek&rdquo;tir. Neticede bu &uuml;&ccedil; portakalın hem &ldquo;tek&rdquo; ve hem de &ccedil;ift olması gerekiyor, ki bu bir &ccedil;elişkidir. &Ccedil;elişki ise mantık ve felsefe a&ccedil;ısından imkansızdır.</p>\n\n<p>\n	Ama ateşin i&ccedil;ine girip de yanmamak veya olduk&ccedil;a sıcak olan g&uuml;neş gezegenine gitmek mantıksal veya felsefi a&ccedil;ıdan imkansız değildir. Zira, eğer biz &ldquo;sıcaklığı az olan bir cismin, sıcaklığı &ccedil;ok olan başka bir cisimden hararet alıp da, onunla aynı oranda bir sıcaklığa sahip olmadığını farz edecek olursak; b&ouml;yle bir şeyi sabit kılan deney bilimleri kanunlarına muhalefet etmiş oluruz.</p>\n\n<p>\n	Ama bizler bu teoride hi&ccedil; bir &ccedil;elişki g&ouml;rmemekteyiz. Hepimizin bildiği gibi, mantıksal ger&ccedil;eğin &ccedil;alışma ve n&uuml;fuz alanı, ilmi alandan &ccedil;ok daha geniştir.</p>\n\n<p>\n	Aynı şekilde ilmi alan da, pratik alandan daha geniş ve daha kapsamlıdır. Bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla varması mantıksal ve felsefi a&ccedil;ıdan m&uuml;mk&uuml;nd&uuml;r. Akıl b&ouml;yle bir şeyi imkansız saymadığı gibi burada &ccedil;elişki de s&ouml;z konusu değildir.</p>\n\n<p>\n	Ancak bir insanın &ouml;mr&uuml;n&uuml;n binlerce yıla ulaşmasının pratik a&ccedil;ıdan m&uuml;mk&uuml;n olmadığı da &ccedil;ok a&ccedil;ıktır. Zira deniz altında yaşamak veya aya gitmek gibi sabit kılınmış bir şey değildir. Hepimiz de g&ouml;r&uuml;yoruz ki insan, sağlık ilmi ve fizyoloji kudretiyle gece g&uuml;nd&uuml;z durmadan &ccedil;alıştığı halde kendi &ouml;mr&uuml;n&uuml; tabii halinden &ccedil;ıkarabilmiş ve uzatabilmiş değildir.</p>\n\n<p>\n	Ama ilmi ger&ccedil;ekler, b&ouml;yle bir şeyi olası kabul etmekte ve bunu reddetmemektedir. Zira fizyoloji ilmi sabit kılmıştır ki, insan bedeni milyonlarca h&uuml;creden meydana gelmiştir. Bu h&uuml;creler zaman aşımı neticesinde ihtiyarlamakta yok olmakta ve yerine yeni h&uuml;creler almaktadır. İnsan hayatı da işte bu program sayesinde devam etmektedir. İnsanı ihtiyarlatan, h&uuml;creleri faaliyet ve yenilemeden alıkoyan ve beraberinde &ouml;l&uuml;m&uuml; getiren fakt&ouml;r; insanın dış d&uuml;şmanlarıdır.</p>\n\n<p>\n	Değişik yollardan bedene giren zararlı ve zehirli mikroplar, h&uuml;crelerle savaşmakta ve onu eskitip yıpratarak g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmekte, bazen de onu mağlup ederek beraberinde &ouml;l&uuml;m&uuml; getirmektedirler. İhtiyarlık, h&uuml;crelerin dış d&uuml;şmanlarla savaşması ve yenilgiye uğraması sonucunda oluştuğuna g&ouml;re, tabii ilim ve fizyoloji kanunları bu savaşın olmadığı bir ortamda hayatın bekasının imkanını kabul etmekte ve bunu bir olasılık olarak değerlendirmektedir. Aynı şekilde; fizyoloji uzmanları, bazı fertlerin daha gen&ccedil; yaştayken ihtiyarlık ve yenilgiye uğrayıp &ccedil;abucak yıkıldığını, bazı fertlerin ise ihtiyarlık yaşlarında dahi dinamik ve din&ccedil;liğini kaybetmediğini ıspatlamıştır.</p>\n\n<p>\n	Nitekim fizyoloji bilginleri, bazı hayvanların &ouml;mr&uuml;n&uuml; kendi tabii &ouml;m&uuml;rlerinin bir ka&ccedil; katına &ccedil;ıkarmış ve bunu pratikte ispatlamışlardır. Bu y&uuml;zden bir insanın asırlar boyu yaşayıp &ouml;m&uuml;r s&uuml;rd&uuml;rmesi, mantık ve ilmi imkanlar dahilindedir. Ama beşerin ilim g&uuml;c&uuml;, şimdiye kadar yapılan aralıksız &ccedil;alışmalara rağmen bu teoriyi pratiğe d&ouml;n&uuml;şt&uuml;rememiştir.</p>\n\n<p>\n	İlim ve felsefe a&ccedil;ısından <strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n bu kadar uzun olması ilgin&ccedil; ve şaşırtıcı olmadığı a&ccedil;ıklandıysa da yine şu mesele aydınlık kazanmamıştır. Bilim adamları bu konuda şaşkın şaşkın dolaşır ve şimdiye kadarki &ccedil;alışmaları bir netice vermemişken nasıl <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bu &ccedil;&ouml;z&uuml;lmeyen teoriyi kendisi i&ccedil;in pratize etmiştir?</p>\n\n<p>\n	Ayrıca bilim adamlarının bir muamma veya ilmi bir sırrı &ccedil;&ouml;zebilmek i&ccedil;in, uzun yıllar boyunca aralıksız &ccedil;alıştıklarını da &ccedil;ok iyi bilmekteyiz. Ama sonunda bir bilim adamı, yaptığı aralıksız &ccedil;alışmaların sonunda, beyninde tutuşan ilmi bir kıvılcım neticesinde o ilmi sırrı keşfetmiş ve insanları &ouml;l&uuml;mden kurtarmıştır. &Ouml;l&uuml;me sebep olan bir takım dertlerin veya gelecekte kanser ilacının keşfi gibi...</p>\n\n<p>\n	İlmi birikimlerin yardımıyla, ilmi bir sırrı keşfederek d&uuml;nya bilim adamlarını şaşkınlığa d&uuml;ş&uuml;ren ve ilmi g&ouml;r&uuml;şleri amelen de sabit kılan bir bilim adamı sonu&ccedil;ta diğerleri tarafından da kabul g&ouml;rmekte ve geriye zihinlerde hi&ccedil;bir sorun da bırakmamaktadır.</p>\n\n<p>\n	&Ouml;yleyse ilmi hazinelerini Allah&rsquo;tan almış olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> i&ccedil;in b&ouml;yle bir şeyin imkanı neden olmasın ki?</p>\n\n<p>\n	Bilim adamlarının ilmi kudreti daha bu sırrı &ccedil;&ouml;zmemiş ve y&uuml;zlerce yıl telaş sonucunda, bu hakikate ulaşmamışken ilahi marifet ve yardım sayesinde o y&uuml;z yıllık yolu bir lahzada katedebilmiştir. Nitekim atası Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih </em>bu y&uuml;z yıllık yolu bir lahzada katetmiş ve Hakkın bir tek işaretiyle Mescid-&uuml;l Haram&rsquo;dan Mescid-&uuml;l Aksa&rsquo;ya gitmiştir. Hakkın buyruğu &uuml;zere İslam Peygamberinin eliyle o g&uuml;nlerde pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;len sırrı, ilim ancak y&uuml;zlerce yıl sonra keşfedebilmiştir. Ayrıca Kur&rsquo;an&rsquo;da Allah&rsquo;ın kudretinden bazı &ouml;rnekler verilmektedir ki onların vahy ve ilahi marifet vesilesiyle keşfettikleri sırları karşısında beşerin ilmi kudreti aciz kalmaktadır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın haber verdiği Nuh Peygamber <em>aleyhi&rsquo;s-sel&acirc;m</em> gibi... O kendi kavmi arasında tam 950 yıl yaşadı. Tufan&rsquo;dan sonra da kendisi ve kendisine uyanlar i&ccedil;in yep yeni bir d&uuml;nya kurdu.</p>\n\n<p>\n	Şunu bilmemiz gerekir ki, Nuh&rsquo;un &ouml;l&uuml;m ve yokluk u&ccedil;urumuna doğru giden karanlık bir d&uuml;nyayı bir anda hayata d&ouml;n&uuml;şt&uuml;rmesi ve ideal bir &ccedil;evre oluşturabilmesi, <strong>İmam-ı Zaman</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;mr&uuml;n&uuml;n uzunluğuna karşılık daha ilgin&ccedil; ve şaşırtıcıdır.</p>\n\n<p>\n	D&uuml;nya ıslahat&ccedil;ıları, bir toplumu kendi tarihsel seyri i&ccedil;inde tutabilmek, aydın ve m&uuml;sait bir &ccedil;evre oluşturabilmek i&ccedil;in y&uuml;zlerce yıl zahmet &ccedil;ektikleri halde o (<strong>Mehdi</strong>), kısa bir zaman diliminde bu işi başaracak ve bin yıllık yolu bir lahzada aşabilecektir.</p>\n\n<h3>\n	Mucize ve Uzun &Ouml;m&uuml;r</h3>\n\n<p>\n	&Ouml;mr&uuml;n doğal kanununun, değişmeyen tabii bir kanun olduğunu belirtip <strong>Hz. Mehdi</strong> ve Hz. Nuh&rsquo;un &ouml;mr&uuml;n&uuml; de bu doğal kanuna aykırı bir şey olarak algılayacak olursak, o zaman bazı şahısların &ouml;mr&uuml;n&uuml;n uzunluğunu ve hayatının s&uuml;rmesini Kur&rsquo;an ifadesiyle &ldquo;harikulade&rdquo; ve &ldquo;mucize&rdquo; olarak değerlendirmek gerekir.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong>&rsquo;nin &ouml;mr&uuml; sadece bir ferde &ouml;zg&uuml; bir mucize değildir. Zira yaşlılık ve ihtiyarlık kanunu, hareket a&ccedil;ısından eşit olsunlar diye hararetin sıcak bir cisimden sıcağı az olan bir cisme intikal etmesi kanunundan daha &ouml;nemli değildir.</p>\n\n<p>\n	Nitekim tevhit kahramanı İbrahim hakkında bu kanun işlemez hale geldi. Nemrud&rsquo;un adamları İbrahim&rsquo;i ateşin i&ccedil;ine attıklarında Allah&rsquo;ı Z&uuml;&rsquo;l Celal tarafından:</p>\n\n<p>\n	&ldquo;<strong>Ey ateş, İbrahim&rsquo;e karşı soğuk ve esenlik ol!</strong>&rdquo; emri verildi ve İbrahim hi&ccedil; bir zarar g&ouml;rmeden tehlike alanından kurtuldu.</p>\n\n<p>\n	Veya Musa vesilesiyle denizin yarılması ve kendisi ile taraftarlarının oradan ge&ccedil;mesi. Fravun ve askerlerinin ise boğulması... Veya İsa&rsquo;yı &ccedil;armıha germek i&ccedil;in gelen Rumlara Hazretin bir benzeri g&ouml;sterilmesi gibi...</p>\n\n<p>\n	Allah-u Teala bir mucize yaratarak Romalılara asılan kişiyi &ldquo;İsa&rdquo; olarak g&ouml;sterdi ve b&ouml;ylece de evinin d&uuml;şmanların muhasarası altında olduğu bir ortamda o grubun arasından dışarı &ccedil;ıkmış ve hi&ccedil; kimse de Onu tanıyamamıştı. Allah-u Teala kendi kudretiyle peygamberlerini, d&uuml;şmanlarının g&ouml;z&uuml;nden gizlemişti. Bunların hepsi ve benzeri binlerce &ouml;rnekler Allah-u Teala&rsquo;nın istediği kimseler hakkında doğal kanunları bir m&uuml;ddet iptal ettiğinin canlı &ouml;rnekleridir.</p>\n\n<p>\n	Yaşlılık ve ihtiyarlık da dahil olmak &uuml;zere hikmet ve maslahat &uuml;zere <strong>Mehdi</strong> hakkında iptal edilen kanunlar gibi...</p>\n\n<p>\n	Zira Allah Teala, bir şahsın uhdesine bırakılan &ouml;nemli bir g&ouml;revi yerine getirebilmesi i&ccedil;in yaşaması ve hayatını s&uuml;rd&uuml;rmesini maslahat g&ouml;rd&uuml;ğ&uuml; takdirde, b&ouml;yle bir şeyi mutlaka tahakkuk ettirir.</p>\n\n<p>\n	Nitekim sağlıklı olan bir şahıstan hayat ve yaşamının geri alınmasını irade buyurduğunda da daha gen&ccedil; yaşlardayken bile onun hayatına son verir.</p>\n\n<p>\n	Bu y&uuml;zden de bu t&uuml;r bir olayın ilmi yasaları ge&ccedil;ersiz hale getirdiğini d&uuml;ş&uuml;nmemek gerekir. Zira doğal yasaların kaynağı, varlık arasında var olan zorunlu ilişkilerdir. &Ouml;yleki ilki (sebebi) geldiğinde, ikincisi de (sonu&ccedil;) hemen ardından gelmektedir. Zaten ilim de, iki zaruri şey arasında sebebi bir ilgi ispat etmek i&ccedil;in değil; var olan ilişkilerin aydınlatılması ve genişletilmesi i&ccedil;in &ccedil;alışmaktadır.</p>\n\n<p>\n	Mucize ise, bu ilişkileri ortadan kaldırdığında artık birincinin (sebep) gelişiyle, ikincisi (sonu&ccedil;) gelmemektedir. Ateş ve yakıcılık arasında var olan ilişki gibi... Ateş geldiğinde artık yakmamaktadır. Bu y&uuml;zden de mucizenin g&ouml;revi, var olan zorunlu ilişkileri m&uuml;sebbebden ayırmak değildir. Dolayısıyla da mucize değişmez doğal yasaların ihlalidir ve &ldquo;bu nasıl olmaktadır?&rdquo; diye itiraza da yer kalmamaktadır. Belki mucize, iki bilinen ve a&ccedil;ık şeyin yakınlık ve birlikteliğinden bir istisna durumudur ki, zorunluluk yasasını ihlal etmediği gibi, muhal bir şeyle de sonu&ccedil;lanmamaktadır.</p>\n\n<p>\n	T&uuml;mevarım mantığını esas aldığımızda &ccedil;ağdaş ilmi g&ouml;r&uuml;şler de t&uuml;mevarımın g&ouml;revinin iki şey arasındaki zorunlu ilişki ve ilgilerin keşfi olmadığını, belki sadece g&ouml;r&uuml;nen iki şey arasındaki yakınlık, birliktelik ve uyumun devamı ile ortak bir y&ouml;n&uuml;n varlığına delalet etmek olduğunu belirttiğini g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu ortak y&ouml;n&uuml;, zati bir gereklilik esasına bağlı olarak d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n olduğu gibi kainat nizamının gerektirdiği ve daima g&ouml;r&uuml;nenler arasında ilgi kuran bir hikmet esasıyla d&uuml;ş&uuml;nmek m&uuml;mk&uuml;n ve olasıdır. İşte bu hikmet ve kainatın muhkem kanunu bazen bir takım istisnalar vucuda getirmektedir ki, adına &ldquo;mucize&rdquo; denmektedir.</p>\n\n<h2>\n	Geleceğin &Ouml;nderi Nasıl Olur Da</h2>\n\n<h2>\n	&nbsp;Kamil Olabilir?</h2>\n\n<p>\n	<em>Geleceğin &ouml;nderi daha beş yaşlarındayken babasını kaybetti. &Ouml;yleyse daha &ccedil;ocuk yaşlarındayken nasıl oldu da fazilet &ccedil;eşmesinden i&ccedil;erek kendisini bir &ouml;rnek ve rehber olmaya hazırlayabildi?</em></p>\n\n<p>\n	Cevap olarak demek gerekir ki: Evet, İmam <em>aleyhi&#39;s-sel&acirc;m</em> babasını kaybettikten sonra bizzat kendisi &uuml;mmetin İmamet ve rehberlik makamına oturdu.O daha &ccedil;ocuk yaşlarındayken bile ruhi ve fikri a&ccedil;ıdan rehberliğin b&uuml;t&uuml;n şart ve gereklerine haiz durumdaydı. &Uuml;stelik bu yaş ve şartlarda rehberlik makamına oturan ilk İmam da o değildi. Ondan &ouml;nceki İmamlar da yaş a&ccedil;ısından olduk&ccedil;a gen&ccedil; idiler.&Ouml;rneğin İmam Cevad daha sekiz yaşlarındayken &uuml;mmetin &ouml;nderliği makamına oturdu. Aynı şekilde İmam Hadi dokuz yaşındaydı.</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin babası İmam Hasan-ı Askeri ise 28 yaşlarındayken İmamet makamına ge&ccedil;tiler. Onlardan en gen&ccedil; olanı ise <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m </em>idi. Bunların kendi ruhi, fikri ve tecr&uuml;bi hazinelerini halk arasından ele ge&ccedil;irme ve toplamaları gibi bir sorun ve ihtiya&ccedil;ları da yoktu. Aksine t&uuml;m hazinelerini ilahi ilimler kapısından hi&ccedil;bir zahmet ve tecr&uuml;be olmaksızın elde etmişlerdi.</p>\n\n<p>\n	Bu meselenin izahının, bir ka&ccedil; nokta ve mukaddime sonrası daha da bir aydınlık kazanacağı kanısındayız:</p>\n\n<p>\n	1- Mutahhar İmamların hilafet ve &ouml;nderliği, Abbasi, Fat&icirc;mi ve benzeri hanedanlar gibi kudret n&uuml;fuzu veya veraset usul&uuml;yle değildir. Belki fikri ve ruhi a&ccedil;ıdan sahip oldukları &uuml;st&uuml;n kudretler sebebiyle &ouml;nderlik makamına layık g&ouml;r&uuml;lm&uuml;şlerdir. Bu &uuml;st&uuml;n kudretler onların &ouml;nderlik makamında bulunmalarının esasını teşkil ediyordu. Halk onlarda b&ouml;ylesi fikri, ruhi ve manevi zenginliği g&ouml;r&uuml;nce kendi istek ve rızalarıyla onları &ouml;nderlik makamına se&ccedil;mekteydi.</p>\n\n<p>\n	Yani bir yandan &ouml;nderlik şartlarına sahip oldukları sebebiyle İmamet makamına se&ccedil;ilmeleri ilahi bir g&ouml;revlendirme ve se&ccedil;im idi. Diğer yandan da halk, onlarda b&ouml;yle bir ilahi derece ve kudreti (amelen de) m&uuml;şahede edince, hemen onların h&uuml;k&uuml;met ve idaresine canı g&ouml;n&uuml;lden itaat ediyorlardı.</p>\n\n<p>\n	2- İslam&rsquo;ın ortaya &ccedil;ıktığı ilk d&ouml;nemlerde d&uuml;nya onların (İmamların) yetişkinliğine Allah vergisi &uuml;st&uuml;n zeka ve kudretlerine şahid idi. İmam Muhammed B&acirc;gır ve İmam Cafer-&icirc; Sadık zamanında bu mekteb ve hareket, toplumda varolan imkanlar sayesinde daha da bir gelişme kaydetti.</p>\n\n<p>\n	&Ouml;yle ki, kendi mekteb ve okullarında binlerce g&uuml;&ccedil;l&uuml; fakih ve şuurlu m&uuml;fessir yetiştirildi. İslam toplumunu derin bir fikri hareketle ileri g&ouml;t&uuml;rd&uuml;ler ve gerekli meselelerden haberdar ettiler.</p>\n\n<p>\n	Bu y&uuml;zden Hasan b. Ali Veşşa diyor ki: Ben Kufe mescidine girdiğimde tam 900 &acirc;limin bir araya gelip de Cafer b. Muhammed hakkında konuştuklarını g&ouml;rd&uuml;m.</p>\n\n<p>\n	3- İslami ilimlerinin ilerlemesi ve halkın ilmi şuuru, İslam &uuml;mmetine &ouml;nder olacak şahsın fikri ve ilmi a&ccedil;ıdan herkesten daha &uuml;st&uuml;n olması gerektiğini ortaya &ccedil;ıkarmaktadır. Dolaysıyla da ilim ve kem&acirc;lde Resulullah&rsquo;ın varisi olan kimselerin dışında hi&ccedil; kimse bu şartlara sahip değildir.</p>\n\n<p>\n	4- Ehl-i Beyt mektebinde yetişen İslam&rsquo;ın ger&ccedil;ek &ouml;nderleri, halk yığınları arasında yarattıkları ruhi ve fikri etkinlikler sebebiyle, daima zamanın halife ve idarecilerini karşılarında buluyorlardı. Zira, zamanın idarecileri bu ıslah edici program ve &ccedil;alışmalar karşısında uzun bir s&uuml;re tutunamayacaklarını &ccedil;ok iyi biliyorlardı. Onlar n&uuml;fuz, tasallut ve h&uuml;k&uuml;mdarlıklarını s&uuml;rd&uuml;rebilmek i&ccedil;in halk yığınlarının ruhi ve fikri a&ccedil;ıdan baskı altında olmalarını istiyorlardı. Halktan binlercesi şuurlu ve sorumluluğunun bilincinde olan ger&ccedil;ek &ouml;nderlerini savundukarı i&ccedil;in &ouml;ld&uuml;r&uuml;l&uuml;yor, yine binlercesi de karanlık zindan k&ouml;şelerinde korkun&ccedil; işkenceler g&ouml;r&uuml;yorlardı.Ama hi&ccedil; birisi İmamları ve Ehl-i Beytin &ouml;nderliğine var olan g&uuml;&ccedil;l&uuml; ve haklı inan&ccedil;larından d&ouml;nm&uuml;yorlardı. Bununla birlikte hepsi de Allah&rsquo;a daha yakın olabilmek i&ccedil;in, hak teklifin edası ve ilahi sorumluluk yolunda başlarına gelen her t&uuml;rl&uuml; musibet ve meşakkatlere tam huzur i&ccedil;inde tah&uuml;mm&uuml;l ediyorlardı.</p>\n\n<p>\n	5- Peygamberin varisi olan İslam &ouml;nderleri, İmamlar ve &uuml;mmetin b&uuml;y&uuml;k rehberleri, kendilerini halktan ayrı g&ouml;rm&uuml;yorlardı. Saray ve l&uuml;ks villalarda, tam bir ilgisizlik ve itinasızlık i&ccedil;inde ayyaşlık ve eğlenceyle meşgul olan tarihin despot idarecileri gibi değillerdi.</p>\n\n<p>\n	Aksine daima kendilerini savunmasız halk kitlelerinin dert ve işkencelerine dert ortağı ediyorlardı. Sadece hakim sınıf tarafından zindanlara atıldığı veya uzak bir b&ouml;lgeye s&uuml;rg&uuml;n edildiği zamanlar halktan uzak kalıp, onlarla olan ilişkilerini kısıtlamak zorunda kalıyorlardı. B&uuml;t&uuml;n bu hakikatler, İslam muhaddislerinin naklettikleri rivayetlerde tafsilatıyla kaydedilmiştir. Halk i&ccedil;indeki vekillerine yazdıkları mektuplar, yaptıkları hatırlatmalar ve Hac merasimi sonrası Mekke yolu &uuml;zerinde kendilerini g&ouml;rmeye gelen dostlarına yaptıkları konuşmaların hepsi de ger&ccedil;ek &ouml;nderlerin risalet ve dini vazifelerini eda ettiklerinin a&ccedil;ık &ouml;rnek ve misalleri konumundadırlar.</p>\n\n<p>\n	6- Mutahhar İmamlar zamanındaki sultanlar, İmamların halk arasındaki ruhi ve fikri &ouml;nderliklerinden endişe duyuyorlardı. Her an alaşağı edileceklerinden korkuyorlardı. Bu y&uuml;zden de b&uuml;t&uuml;n g&uuml;&ccedil;leriyle onlardan bu &ouml;nderlik makamını almaya veya en azından halk kitleleriyle olan sıkı ilişkilerini kesmeye &ccedil;alışıyorlardı. Bu arzularına erişebilmek i&ccedil;in de hi&ccedil; bir cinayet ve zul&uuml;mden geri kalmıyorlardı. Katı kalplilikle İmamlara iziyet ediyorlardı. Neticede du şuurlu halk ve İmamların vefalı dostları bu durumdan rahatsızlık duyuyor, galeyana geliyorlardı.</p>\n\n<p>\n	&Ouml;nderin vazifeleri, risalet g&ouml;revinin edası ve halk yığınlarının İmamların eli altında terbiye edilmeleri hususunda, dediklerimizden de anlaşılmaktadır ki, babası zamanında &ccedil;ocukluk &ccedil;ağında olan 12&rsquo;nci İmam da İmamet ve rehberliğin b&uuml;t&uuml;n şartlarına sahip idi.Nasıl olur da o &ccedil;ocuk, şartlara sahip değilken İmamet ve rehberlik iddiasında bulunabilir ve b&uuml;y&uuml;k deliller ile İslami rehberliğin şartlarına aşina olan ve teribiye edilmiş halk da onun bu davetini kabul edip &ouml;nderliğine teslim olabilir?</p>\n\n<p>\n	Bilgi ve şuurluluk a&ccedil;ısından toplumun g&uuml;zidesi ve İslam&rsquo;ın esas ve kanunları hususunda tam bir bilgiye sahip olan bir grup, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olan bir kimsenin fikri a&ccedil;ıdan da &ccedil;ocuk olduğunu g&ouml;rm&uuml;ş olsaydı, kesinlikle kendisine tabii olmazdı. Eğer İmam, fikri olarak yetişkin olmasaydı, İmamet ve &ouml;nderliği m&uuml;ddetince ruhi ve fikri a&ccedil;ıdan hataya d&uuml;car olur ve halk da onun bu &ccedil;ocuk&ccedil;a ve yetkin olmayan fikirlerinden mutlaka haberdar olurdu. Ehl-i Beyt&rsquo;i yok etmek isteyen, bu isteklerine erişebilmek i&ccedil;in y&uuml;zlerce bilgin ve edib kiralayan ve İslam &uuml;mmetinin rehberi makamında olan kimselerin, zayıf noktalarını bulmaya &ccedil;alışan sultanlar; nasıl olur da, fikri ve, ilmi a&ccedil;ıdan hi&ccedil; bir bahane bulamıyorlardı?</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, gen&ccedil; rehberin yetkinliğini g&ouml;stermektedir. &Ouml;yle bir İmam ki, yaş&ccedil;a k&uuml;&ccedil;&uuml;k olmasına rağmen; fikir, ruh ve ilim a&ccedil;ısından eşsiz ve benzersizdir. &Ouml;yle bir İmam ki, &ouml;nderlik ve rehberlik kudreti, kendi &ccedil;ağdaşı olan t&uuml;m alim ve bilginlerin ilgisini &ccedil;ekmişti. Bu olay, ilahi mektebin ilk tarihi &ouml;rneği değildir. Belki ilahi risaletler yolunda bir &ccedil;ok &ouml;rnekler de mevcuttur. Nitekim Kur&rsquo;an-ı Kerim bazı yerlerde onlardan bahsetmiştir.</p>\n\n<p>\n	Mesela İsa b. Meryem daha beşikte iken annesinin g&uuml;nahsız olduğuna şehadette bulunuyor, kendisini bir &ouml;nder ve peygamber olarak tanıttıktan sonra ş&ouml;yle s&ouml;yl&uuml;yordu;</p>\n\n<p>\n	<strong>&nbsp;&ldquo;İsa dedi ki: Ş&uuml;phe yok ki ben Allah&rsquo;ın kuluyum, bana kitap vermiş ve beni peygamber kılmıştır&rdquo;</strong></p>\n\n<p>\n	Aynı şekilde Yahya hakkında da ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	<strong>&ldquo;Ey Yayha, azim ve kuvvetle kitabı al. Ve ona &ccedil;ocukken peygamberlik verdik&rdquo;</strong></p>\n\n<h3>\n	Mehdiye Nasıl İnanalım?</h3>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin &ouml;mr&uuml;n&uuml;n uzunluğu ve &ouml;nderlik yetkinliğinden bahsettikten sonra şu sorunla karşılaşıyoruz: B&uuml;t&uuml;n bu s&ouml;ylenenler sadece <strong>Mehdi</strong>&rsquo;nin varlığını olası kılmaktadır. Ama tarih a&ccedil;ısından <strong>Mehdi</strong>&rsquo;nin v&uuml;cudunu ispatlayan kesin bir delile sahip değiliz ki?</p>\n\n<p>\n	<strong>Mehdi</strong>&rsquo;nin ink&icirc;labı ve onun eliyle meydana gelecek olan evrensel değişiklik, genelde nebevi hadis ve rivayetlerle, &ouml;zelde de mutahhar İmamlar aracılığıyla nakledilmiştir..</p>\n\n<p>\n	Peygamber ve İmamların s&ouml;z ve hadisleri &ouml;yle bir seviyededir ki, hi&ccedil; kimse i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve inkılabı hakkında hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamaktadır. <strong>Mehdi</strong>&rsquo;nin inkılabı&rsquo;nın varlığı hakkında Peygamberden yaklaşık 400, masum İmamlardan ise 6000&rsquo;e yakın hadis (Şia&rsquo;da İmamların s&ouml;z&uuml; de hadis kabul edilmektedir) nakledilmiştir. Bu b&uuml;y&uuml;k rakam bu iddiayı ispat ve bu konudaki her t&uuml;rl&uuml; ş&uuml;phe ve teredd&uuml;d&uuml; giderecek en b&uuml;y&uuml;k delil ve şahid konumundadır. &Ouml;yle ki, biz, İslami mevzuların hi&ccedil; birisi hakkında bu kadar rivayet ve kaynağa sahip değiliz. Yine bizler, bu kadar sağlam delillere sahip değiliz. Bu delilleri kısaca iki gruba ayırabiliriz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- İslam&icirc; delil</p>\n\n<p>\n	2- İlmi delil</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- İslami Delil: </strong></p>\n\n<p>\n	Mevcut olan &ccedil;ok sayıda rivayetler, dini &ouml;nderlere inanan kimseler i&ccedil;in <strong>Mehdi</strong>&rsquo;nin varlığı ve ink&icirc;labı husunda hi&ccedil; bir ş&uuml;phe ve teredd&uuml;de yer bırakmamakta ve Ona, bu konunun boş, efsane ve hayali bir şey olmadığını, belki tarihi tecr&uuml;belerle de ispatlanmış bir hakikatı ifade ettiğini bildirmektedir.</p>\n\n<p>\n	Peygamber ve Hidayet İmamlarından nakledilen y&uuml;zlerce delil ve rivayetin hepsi, vaad edilen <strong>Mehdi</strong>&rsquo;den bahsetmektedir. Hepsi de &ccedil;ok a&ccedil;ık bir şekilde <strong>Mehdi</strong>&rsquo;nin Fatıma&rsquo;nın sevgili &ccedil;ocuklarından H&uuml;seyn&rsquo;in dokuzuncu kuşaktan evladı olduğunu a&ccedil;ıklamaktadır. İmamlar, Hazretin gaybeti meselesine &ouml;zel bir ilgi duyduğundan, onun gaybet ve zuhurunun şart ve sıfatlarını a&ccedil;ıklama hususunda hi&ccedil; bir şeyi esirgemeyerek konuya tam bir a&ccedil;ıklık kazandırmışlardır.</p>\n\n<p>\n	Bu meseleye şehadette bulunan, sadece rivayet ve nakillerin &ccedil;okluğu değil elde başka bir takım deliller de vardır ki, bu s&ouml;z konusu rivayetlerin esas ve temelini daha da g&uuml;&ccedil;lendirmekte ve muhkem kılmaktadır.</p>\n\n<p>\n	Bu rivayetler genellikle Şia ve S&uuml;nni kitaplarının meşhur ve g&uuml;venilir olanlarından alınmıştır. Nebevi hadislerin &ccedil;oğu Buhari, M&uuml;slim, Tirmizi, Ebu Davud, Musned-i Ahmed b. Hanbel ve Mustedrek-i Hakim&rsquo;de yer almıştır. &Uuml;stelik Hz. Peygamberin halifelerinin 12 kişi olduğunu bildiren Buhari: İmam Cevad, İmam Hadi ve İmam Hasan-ı Askeri zamanlarında yaşamıştır. Bu da s&ouml;z konusu hadisin, Peygamberden nakledildiğini g&ouml;stermektedir. Zira İmamların sayısı daha 12 yi bulmamışken, Peygamber <em>sall&acirc;&#39;ll&acirc;hu aleyhi ve alih</em> kendi halifelerinin 12 kişi olduğunu bildirmektedir. Buharinin kendisi 11. İmam zamanında yaşamıştır. Bu rivayet ve benzeri nakiller ink&acirc;r edilmez bir hakikatı g&ouml;stermektedir. Zira daha İmamların sayısı 12&rsquo;yi bulmamışken, bu hadis, hadis kitaplarında yer almış, kayda ge&ccedil;miştir. Yani bu hadisler, konuşma ve s&ouml;zleri ilahi vahy esası &uuml;zerine olan ve hi&ccedil;bir zaman kendi şahsi istek ve arzuları doğrultusunda konuşmayan bir ferdin diliyle, ilahi bir hakikat ve ger&ccedil;eği g&ouml;zler &ouml;n&uuml;ne sermektedir. Bu İmamların ilki Ali b. Ebu Talib, sonuncusu ise İmam Hasan Asker-i&rsquo;nin oğlu Mev&rsquo;ud (vaadedilmiş) Mehd&icirc;&rsquo;dir.</p>\n\n<p>\n	<strong>2- İlmi Delil:</strong></p>\n\n<p>\n	Bu delil Gaybet-i Suğra (k&uuml;&ccedil;&uuml;k gizlilik) zamanında yaşayan bir halkın, 70 yıllık terc&uuml;besidir. Bu d&ouml;nem İslam &uuml;mmetinin &ouml;nderi. <strong>Hz. Mehdi</strong>&rsquo;nin hayatı&rsquo;nın ilk yıllarını teşkil etmektedir.</p>\n\n<p>\n	İmam,zahir&rsquo;de halkın g&ouml;zlerinden gizli yaşıyordu. Ama kalp ve fikriyle, kendi dostlarıyla uyum ve beraberlik i&ccedil;indeydi. Aniden gaybet zamanı başlayınca M&uuml;sl&uuml;manlar zor ve buhranlı bir d&ouml;neme girdi. Zira uzun yıllardır bizzat kendi İmamlarıyla g&ouml;r&uuml;şmeye, sorunlarını ve vazifelerini bizzat kendisine sorup, cevaplarnı da bizzat kendisinden almayı adet etmişlerdi. Ama bu zor şartlara rağmen İmam <em>aleyhi&#39;s-sel&acirc;m</em> bir an dahi, İslam &uuml;mmetin&rsquo;den gaflette değildi. B&uuml;t&uuml;n emirlerini ve &uuml;mmetin sorunlarını &ouml;zel vekilleri aracılığıyla insanlara ulaştırıyordu. Bu 70 yıllık zaman zarfında, aracı olarak İmamla temasta bulunan ve Niyabet-i has (&ouml;zel vekillik) g&ouml;revini &uuml;stlenenlerin sayısı d&ouml;rt idi. Bu d&ouml;rt kişi şunlardır:</p>\n\n<p>\n	1- Osman, Said-&uuml;l Amri</p>\n\n<p>\n	2- Muhammed b. Osman b. Said-&uuml;l Amri</p>\n\n<p>\n	3- Ebul Kasım El H&uuml;seyin b. Ruh</p>\n\n<p>\n	4- Ebul Hasan Ali b. Muhammed-i Semeri</p>\n\n<p>\n	Bu d&ouml;rt kişi sırasıyla biri diğerinin yerine ge&ccedil;iyordu. Şialar tarafından s&ouml;z konsu edilen her t&uuml;rl&uuml; soru ve meseleleri İmama iletiyor, cevabını ise yazılı ve s&ouml;zl&uuml; olarak alıp sahibine iletiyorlardı. B&uuml;t&uuml;n yazıların hepsi de aynı yazı bi&ccedil;imi ve &ouml;zel bir stil ile bizzat hazret tarafından kaleme alnıyordu. Son vekil olan Semeri, Gaybet-i Suğra d&ouml;neminin sona erdiğini ve bundan b&ouml;yle artık Gaybet-i Kubra (b&uuml;y&uuml;k gizlilik) d&ouml;nemi-nin başladığını ve artık hi&ccedil; kimse İmamla halk arasında vekil olarak yer almıyacağını bildirmiştir. Bu d&ouml;nemde şialar kendi sorunlarını naib-i amm (genel naib) olan şartları haiz m&uuml;ctehidlere g&ouml;t&uuml;rmeli, yani din ve d&uuml;nya işlerinde bilgili m&uuml;ctehidlere baş vurmalıdırlar.M&uuml;ctehidler de b&ouml;ylece yazılı ve s&ouml;zl&uuml; olarak şiaların problem ve sorunlarını &ccedil;&ouml;zmeye &ccedil;alışsınlar. İslam&rsquo;ın hakimiyet ve tanıtılması yolunda &ccedil;aba sarfetsinler. İslam&rsquo;ın şuurlu ve bilgili nesline &ouml;zen g&ouml;stererek, İslami hedeflerin ger&ccedil;ekleşmesi yolunda halk kitleleriyle işbirliğinde bulunsunlar ve onlara &ouml;nderlik etsinler.</p>\n\n<p>\n	&Ouml;zel vekillerin, aracı olduğu yetmiş yıllık zaman boyunca Hazretin konuşma ve haketlerinde en k&uuml;&ccedil;&uuml;k bir yanlışlık ve zıtlık g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Acaba onların tam 70 yıl yalan s&ouml;yledikleri ve &uuml;stlendikleri g&ouml;revin tersine davrandıkları d&uuml;ş&uuml;n&uuml;lebilir mi?</p>\n\n<p>\n	Onların hayat metodunda b&ouml;yle bir tasavvur ve d&uuml;ş&uuml;ncenin varlığı kabul edilemez. B&ouml;yle bir ihtimal d&uuml;ş&uuml;n&uuml;lemez. Zira bu d&ouml;nemde, aralarında hi&ccedil; bir ilişki bulunmaksızın hepsi aynı g&ouml;r&uuml;ş, aynı ideal ve aynı mantıkla; İmam adına halkla konuşuyor, s&ouml;z s&ouml;yl&uuml;yorlardı.</p>\n\n<p>\n	Eğer ger&ccedil;ekten de ortada bir ger&ccedil;ek olmasaydı bu m&uuml;ddet i&ccedil;erisinde s&ouml;z ve fikirlerinde bir takım s&uuml;r&ccedil;meler g&ouml;r&uuml;l&uuml;r, neticede İslam milleti onların hareket ve davranışları karşısında k&ouml;t&uuml;mser olurdu. Halbuki bu m&uuml;ddet zarfında halkın t&uuml;m&uuml; onları tam bir inan&ccedil;, g&uuml;ven ve imanla karşılıyordu. Zaten ilim a&ccedil;ısından ihtimal esasıyla da d&uuml;ş&uuml;n&uuml;lecek olursa, b&ouml;yle bir şey imkansızdır. Yani tam 70 yıl boyunca &ouml;zel bir şekilde halkın hayatına yalanların hakim olması, bunun da &ouml;tesinde; halkın bu yalanlarla hayatını d&uuml;zenlemesi d&uuml;ş&uuml;n&uuml;lemez. Gaybet-i Suğra d&ouml;neminde edindiğimiz ilmi tecr&uuml;beler bizlere viladet, hayat, gaybet ve Gaybet-i Kubra zamanındaki &ldquo;niyabet-i amm&rdquo; meselesini de ispat etmektedir.</p>\n\n<p>\n	Bu da g&ouml;stermektedir ki, <strong>Mehdi</strong> (a.f.), bir takım sebepler y&uuml;z&uuml;nden halkın g&ouml;zlerinden gizlenmiş ve bir g&uuml;n yeniden ortaya &ccedil;ıkarak kendisini t&uuml;m d&uuml;nyaya g&ouml;sterecektir.</p>\n\n<h3>\n	Ni&ccedil;in İmam-ı Zaman (Mehdi), Gaybet M&uuml;ddetince Kıyam Etmedi?..</h3>\n\n<p>\n	Kendisini, toplumu fesaddan kurtarmaya hazırlanmış olan bir ferdi, hangi sebepler bu g&ouml;revinden alıkoymakta ve onun yetmiş yıllık toplumla olan ilişkisini kesmekte, sonra da Gaybet-i Kubra d&ouml;neminde belirsiz bir m&uuml;ddet i&ccedil;in toplumla olan ilişkisini t&uuml;m&uuml;yle koparmaktadır?</p>\n\n<p>\n	Halbuki gaybet-i suğra d&ouml;neminde ve gaybet-i k&uuml;bra d&ouml;neminin ilk başlarında; Hazretin kıyamı i&ccedil;in, şartlar da olduk&ccedil;a verimli ve uygundu. Zira o zamanın hakimleri techizat ve askeri kudret a&ccedil;ısından, bug&uuml;nk&uuml; dereceye ulaşmamıştı. Dolaysıyla da kıyam daha kolay ve başarılı bir şekilde sonu&ccedil;lanabilirdi.</p>\n\n<p>\n	Toplumsal değişiklik ve mazlum halk kitlelerini tarihin cabbar h&uuml;k&uuml;mdarlarının elinden kurtarmak, m&uuml;said şart ve ortamları gerektirmektedir. Bazen de insanın ş&ouml;yle d&uuml;ş&uuml;nd&uuml;ğ&uuml; olur; iş, ilahi bir memuriyet ve risalet olunca ve bitmek t&uuml;kenmek bilmeyen ilahi bir g&uuml;&ccedil; de işin i&ccedil;indeyse; artık bir takım &ouml;zel maddi şart ve unsurlara ne ihtiya&ccedil; vardır?</p>\n\n<p>\n	Ama bilinmelidir ki, b&uuml;t&uuml;n ilahi yardım ve teyidler, maddi sebebler kanalıyla şekillenmektedir. Gaybi unsurların, maddi unsurlarla sıkı bir ilişkisi vardır. Bu y&uuml;zden de cihan beş asır cahiliyye d&ouml;nemi yaşadı. Ta ki, Hz. Muhammed&rsquo;in risaleti i&ccedil;in m&uuml;said ortam ve şartlar oluştu. Yani o zaman cihan, ilahi bir kurtarıcıyı kabullenmek i&ccedil;in hazır bir hale gelmişti.</p>\n\n<p>\n	Bu mesele olduk&ccedil;a a&ccedil;ık ve bedihidir ki, bir hareket veya akım ancak ve ancak toplumdan destek g&ouml;rd&uuml;ğ&uuml; zaman başarıya ulaşabilir. İlahi s&uuml;nnetler de g&ouml;stermektedir ki, Allah-u Teala daima illetler, sebepler ve m&uuml;said ortamlar vasıtasıyla iradesini ger&ccedil;ekleştirmektedir. İlk &ouml;nce bir ortam oluşturmakta daha sonra da istediği değişiklik ve evrimleri ger&ccedil;ekleştirmektedir. Mesela İslam, uzun s&uuml;ren bir fetret (duraklama) d&ouml;neminden sonra gelmiş ve adeta bu fetret d&ouml;nemi, İslam&rsquo;ın gelişi i&ccedil;in uygun bir atmosfer oluşturmuştur.</p>\n\n<p>\n	Bu olay bazı &ouml;zel durumlarda meydana gelen mucizeden olduk&ccedil;a farklıdır. O buhranlı ortam ve &ouml;zel hususlarda alınan kararlar olayı bir tek hareketle neticelendirmektedir.Gaybi yardımlar doğal şart ve gerek&ccedil;eler &uuml;zere şekillenmekte ve ilahi yardım bir tek kıvılcımla v&uuml;cuda gelmektedir. Nemrud&rsquo;un adamlarının İbrahim i&ccedil;in yaktıkları ateşin onu yakmaması, Peygamberin başı &uuml;st&uuml;nde yalın kılı&ccedil; duran yahudinin elinden kılıcının d&uuml;şmesi veya Hendek savaşında kafir ve m&uuml;şriklerin kalplerine korku ve vahşet d&uuml;ş&uuml;ren ve onların yenilmesine ve dağılmalarına sebep olan şiddetli r&uuml;zgarın esmesi gibi...</p>\n\n<p>\n	Bu y&uuml;zden <strong>Mehdi</strong> (a.f)nin kıyamıda doğal bir şekilde şekillenerek v&uuml;cuda gelecektir. <strong>İmam Mehdi</strong>&rsquo;nin t&uuml;m alemi ıslah etmek istediğinden; t&uuml;m d&uuml;nyanın, kendi risaletini hemen kabulleneceği bir duruma gelmiş olması gerekiyor. Zira, eğer sadece, &ouml;nderlik liyakati ve m&uuml;sait ortamın varlığı şart olsaydı; bu, Hz. Peygamber zamanında vardı.Ve dolaysıyla da b&ouml;yle bir ıslah&rsquo;ın o zamanda peygamber&rsquo;in g&uuml;&ccedil;l&uuml; eliyle v&uuml;cuda gelmiş olması gerekirdi. <strong>Mehdi</strong>&rsquo;nin evrensel memuriyet ve risaleti, &ouml;zel bir konuma sahip olduğundan t&uuml;m d&uuml;nya&rsquo;da kapsamlı bir değişkenliğin v&uuml;cuda gelmesi, zul&uuml;m, sitem, ve bezginliğin t&uuml;m d&uuml;nya&rsquo;yı kaplaması, d&ouml;rt bir yandan gelen baskı ve zorlukların, halkı tam bir patlama noktasına getirmiş olması gerekiyor.B&ouml;ylece evrensel ıslahat&ccedil;ı (<strong>Mehdi</strong>)nin bir tek feryadıyla esaret zincirleri koparılsın, halk kitleleri ellerini ona doğru uzatsın ve risaleti herkes&ccedil;e kabul edilsin.</p>\n\n<p>\n	Bu cevap ve bilgi neticesinde insan&rsquo;ın, &ldquo;İmam b&uuml;t&uuml;n bu askeri g&uuml;&ccedil; ve teknolojik silah ve te&ccedil;hizatlara karşı nasıl olur da galip gelebilir?&rdquo; diye sorabileceği gibi, sorunun cevabı da kendiliğinden anlaşılmaktadır. Zira s&uuml;per g&uuml;&ccedil;ler, askeri g&uuml;&ccedil; ve teknolojik silahlar a&ccedil;ısından g&uuml;&ccedil;l&uuml; olmalarına rağmen ruhi y&ouml;nden bir y&ouml;nelgiyle karşı karşıya gelecektir. &Ccedil;&uuml;nk&uuml; insani ruhun temelden hastalandığı, bozulduğu bir ortamda, bu techizat, ara&ccedil; ve gere&ccedil;lerden istifade edebilmesi m&uuml;mk&uuml;n değildir. T&uuml;m insanlığın ruhi s&uuml;kunet ve huzurdan mahrum olduğu, insanların hayret ve şaşkınlık i&ccedil;inde ne yapacağını bilmez bir hale geldiği ortamda, savaş techizatının insanlar i&ccedil;in hi&ccedil; bir faydası olamaz.</p>\n\n<h3>\n	B&ouml;yle Bir Rehber Nasıl Olur Da Bu D&ouml;nemde Zafere Ulaşabilir?..</h3>\n\n<p>\n	Ge&ccedil;miş b&ouml;l&uuml;mlerde yer alan soruların ardından bir de insanın aklına şu soru takılabilir:&rdquo;Bir insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa, bu kompleks ve &ouml;nemli d&ouml;nemde zafer&rsquo;e ulaşabilir mi? Acaba değişiklik ve hareket v&uuml;cuda getirmek sadece bu insana mahsus bir şey midir?&rdquo;</p>\n\n<p>\n	Bu soru, şu g&ouml;r&uuml;ş a&ccedil;ısından s&ouml;z konusu edilmektedir: İnsan tabiatta adeta ikinci etken konumundadır. Asıl etken, kendisini &ccedil;epe&ccedil;evre kuşatan maddi etkenlerdir. Dolayısıyla da insan ne kadar g&uuml;&ccedil;l&uuml; ve kudretli de olsa bu etkenlere dikkat etmek zorundadır.</p>\n\n<p>\n	Başka bir yerde de belirttiğimiz gibi, tarihin iki asıl kutubu vardır:</p>\n\n<p>\n	1- İnsan</p>\n\n<p>\n	2- İnsanı &ccedil;epe&ccedil;evre saran maddi g&uuml;&ccedil;ler.</p>\n\n<p>\n	İnsana tesir ettiği ve onu bir yere kadar değiştirdiği gibi insanda bu maddi g&uuml;&ccedil;ler &uuml;zerinde etkili olmakta ve değişiklik v&uuml;cuda getirmektedir.</p>\n\n<p>\n	Hareketin maddeden başlayıp, insanda sona erdiği farzedilecek olursa; aynı suret ve miktarda insandan maddeye y&ouml;nelik bir hareket ve değiştirmenin meydana geldiği de bir ger&ccedil;ektir.</p>\n\n<p>\n	B&ouml;ylece tarihi seyir ve değişiklikte, hem insanın ve hem de maddi fakt&ouml;rlerin etkisi s&ouml;z konusudur. Eğer insanın gaybi ve semavi ilişkilerini de g&ouml;z &ouml;n&uuml;ne alacak olursak; tarih, tahavv&uuml;l ve değişikliğinin en &ouml;nemli etkeni, insan olacaktır. Nitekim bu etken; peygamberler tarihinde a&ccedil;ık bir şekilde g&ouml;r&uuml;lmektedir. Hz. Muhammed <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> gaybi ve ilahi ilişkiler esası &uuml;zere tek başına derin ve k&ouml;kl&uuml; bir tarihi hareket v&uuml;cuda getirdi. &Ccedil;ok kısa bir m&uuml;ddet zarfında &ouml;yle bir medeniyet v&uuml;cuda getirdi ki; onu &ccedil;epe&ccedil;evre kuşatan hi&ccedil; bir maddi etkenin b&ouml;yle bir hareket ve değişikliği bu s&uuml;ratle v&uuml;cuda getirebilmesi olası değildir. Dolayısıyla b&uuml;y&uuml;k İslam Peygamberi vasıtasıyla oluşan bu değişikliğin, bir benzerinin onun soyundan olan insanlığın gelecekteki b&uuml;y&uuml;k &ouml;nderi <strong>Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em> tarafından da v&uuml;cuda getirilmesi olası ve m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h3>\n	Mehdi Zamanında Değişiklik Nasıl Olacaktır?.</h3>\n\n<p>\n	Kitabın sonunda da şu soruyla karşılaşıyoruz:&rdquo;Hakkın yasaları ve toplumsal adalet, zul&uuml;m ve zorbalık d&uuml;zenlerine nasıl galip gelecektir&rdquo;?</p>\n\n<p>\n	Bu soruya cevap verebilmek i&ccedil;in ilk &ouml;nce <strong>Mehdi</strong>&rsquo;nin zuhur ettiği g&uuml;n&uuml; ve o g&uuml;n meydana gelecek olan hadisleri iyice bilmek gerekiyor. B&ouml;ylece o asırda meydana gelecek olan değişikliği de bilmiş oluruz.Zira her ne kadar da olsa, o g&uuml;n hakkında tam ve yeterli bir bilgiye sahip değiliz. Dolaysıyla da ilmi bir takım verilere de her hangi bir h&uuml;k&uuml;mde bulunamayız. Ama zihni ve fikri varsayımlar ve tasavvurlarla bir h&uuml;kme varabilmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	A&ccedil;ık ve rahat bir şekilde denebilecek tek s&ouml;z şudur:</p>\n\n<p>\n	İnsanlık ve beşer tarihi m&uuml;ddetince v&uuml;cuda gelen değişiklik ve tecr&uuml;beler, bizlere bildirmektedir ki o zaman t&uuml;m cihan yeni bir risaleti kabule hazır bir duruma gelmiş olacaktır. Yani toplumda ruhi a&ccedil;ıdan tam bir hazırlık ve uygun bir atmosfer meydana gelecektir.</p>\n\n<p>\n	İşte bu ortamda &uuml;mit nuru parlayacak ve intiz&acirc;r (bekleme) d&ouml;nemi sona erecektir. <strong>Mehdi</strong> kendi risalet g&ouml;revini tamamlamak &uuml;zere zuhur edecektir. Halk kitleleri ve taraftarlarının himaytiyle fesat ateşini s&ouml;nd&uuml;recek ve zalimane kanun ve esaslar yerine toplumsal ve sosyal adaleti hakim kılacaktır. O g&uuml;n artık sapıklar, tecav&uuml;zler, k&ouml;t&uuml;l&uuml;kler ve emniyetsizlikler sona erecek t&uuml;m canlılar tam bir g&uuml;ven ve emniyet i&ccedil;inde <strong>Mehdi</strong>&rsquo;nin adilce h&uuml;k&uuml;meti altında kendi yaşantısını s&uuml;rd&uuml;recektir.</p>','İmam Mehdi (a.s)’ın Uzun Ömrü','','publish','closed','open','','imam-mehdi-a-sin-uzun-omru','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2924',0,'post','',0),(2925,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	All&acirc;me Seyyid Muhammed H&uuml;seyin Tabataba&icirc;, milad&icirc; 1902 yılının sonlarına doğru Tebriz&#39;de ilim ve irfan ocağı olan bir s&uuml;l&acirc;leden d&uuml;nyaya geldi. On d&ouml;rd&uuml;nc&uuml; b&uuml;y&uuml;k babasından kendi babasına kadar b&uuml;t&uuml;n babaları Tebriz&#39;in meşhur &acirc;lim ve bilginlerindendi. All&acirc;me, ilk tahsilini kendi doğum yeri olan Tebriz&#39;de yaptı. Tahsilinin ilk aşamasını geride bıraktıktan sonra, o d&ouml;nemin İsl&acirc;m&icirc; ilimler merkezi olan Necef-i Eşref&#39;e gidip, orada İsl&acirc;m&icirc; ilimlerin &ccedil;eşitli dallarında on yıl eğitim g&ouml;rd&uuml;.</p>\n\n<p>\n	&nbsp; Fıkıh ve usul-&uuml; fıkıh ilimlerini merhum Nain&icirc; ve İsfahan&icirc; (Kompan&icirc;) gibi meşhur &uuml;statlardan ders aldı. Felsefeyi Ağa Ali M&uuml;derris&#39;in &ouml;ğrencilerinden olan Seyyid H&uuml;seyin Badkub&icirc;&#39;den, riyaziyatı (matematiği) Seyyid Ebu&#39;l-Kasım Hansar&icirc;&#39;den, ahl&acirc;kı ise hikmet ve irfanda b&uuml;y&uuml;k bir makama sahip olan Hacı Mirza Ali Kaz&icirc;&#39;den ders aldı. Daha sonra 1925 yılında madd&icirc; sıkıntılardan dolayı doğum yeri olan Tebriz&#39;e geri d&ouml;nme mecburiyetinde kaldı.</p>\n\n<p>\n	All&acirc;me sadece fıkıh dalında değil, hatta sarf, nahiv, Arap edebiyatı, fıkıh ve usul-&uuml; fıkıh, matematik, felsefe, kel&acirc;m, irfan ve tefsir dallarında da ihtisas sahibi olacak derecede derin bir tahsil g&ouml;rd&uuml;.</p>\n\n<p>\n	&nbsp; All&acirc;me bazı siyas&icirc; olaylar sonucu ortaya &ccedil;ıkan ve k&ouml;t&uuml; izler bırakan İkinci D&uuml;nya Savaşından sonra, doğum yerini terk edip, İsl&acirc;m&icirc; ilimler merkezi Kum şehrine giderek, tefsir ve felsefe dallarında ders toplantıları d&uuml;zenledi. Tahran&#39;a da sık sık yaptığı yolculuklar neticesinde felsefe ve İsl&acirc;m&icirc; ilimlere ilgi duyan kesimlerle ilişkilerde bulundu. Din ve felsefe karşıtlarıyla &ccedil;ekinmeden tartışarak, doğru yoldan sapan nicelerini akıl ve mantık yoluyla ikna ederek aydınlanmalarına vesile oldu. Son yirmi k&uuml;s&ucirc;r yıl zarfında ise, hem &acirc;limler arasında, hem de Batıda tahsil g&ouml;rm&uuml;ş aydınlar arasında &uuml;st&uuml;n bir ilm&icirc; konuma oturdu.</p>\n\n<p>\n	&nbsp; All&acirc;me ,yıllarca her sonbahar mevsiminde, Prof. Henri Corbin ve bir grup &acirc;lim ve bilginlerle toplantılar d&uuml;zenledi. Bu toplantılarda din ve felsefe hakkında &ccedil;ok &ouml;nemli konular işledi, g&uuml;n&uuml;m&uuml;z d&uuml;nyasının manev&icirc; boyutlu ger&ccedil;eklerinin arayışında olan şahısların karşısına dikilen sorunlar ve bu sorunların &ccedil;&ouml;z&uuml;mleri g&uuml;ndem edildi. Bu toplantılardan, &ccedil;ok &ouml;nemli ve olumlu sonu&ccedil;lar &ccedil;ıkmıştır. Bu gibi y&uuml;ksek d&uuml;zeyde ve geniş ufuklu toplantılar, maalesef g&uuml;n&uuml;m&uuml;zde İsl&acirc;m-Hıristiyanlık ilişkilerinde rastlanmayan bir olaydır.</p>\n\n<p>\n	&nbsp; All&acirc;me&#39;nin b&uuml;y&uuml;k hizmet ve himmetiyle Kum şehri ilim havzalarında akl&icirc; ilimler, ayrıca Kur&#39;&acirc;n-ı Kerim tefsiri ihya oldu. All&acirc;me, felsefenin temeli sayılan Şifa ve Esfar gibi kitapları tedris etmekle tedricen bu ilim dalını medreselerde yaygınlaştırdı.</p>\n\n<p>\n	&nbsp; All&acirc;me&#39;nin y&uuml;ce şahsiyeti, g&uuml;zel sıfatlara sahip olması ve talebelerine karşı olgun ve &ouml;l&ccedil;&uuml;l&uuml; davranışı, g&uuml;n ge&ccedil;tik&ccedil;e felsefeye ilgi duyan kabiliyetli &ouml;ğrencilerin &uuml;stadın dersine akın etmesine neden oldu. &Ouml;yle ki son yıllarda felsefe dersine y&uuml;zlerce &ouml;ğrencinin katıldığı g&ouml;zlemlendi. Yirmi k&uuml;s&ucirc;r yıl zarfında nice bilginler, All&acirc;me&#39;nin kılavuzluğu ve tedrisatı sayesinde felsefe dalında uzmanlaştılar. Bunların bir&ccedil;oğu fiilen felsefe &uuml;statlarındandır.</p>\n\n<p>\n	&nbsp; All&acirc;me&#39;nin bir&ccedil;ok talebe eğitmekle ve felsef&icirc; kitapları neşretmekle felsefeye yapmış olduğu hizmetten daha da &ouml;nemlisi &ouml;ğrencilerinin ahl&acirc;k&icirc; talim ve terbiyesine ve nefis tezkiyesine dair g&ouml;stermiş olduğu titizliktir. All&acirc;me, hakikatte ilim ve ahl&acirc;kı beraberce &ouml;ğrenip yaymak isteyen şahısları terbiye etmek i&ccedil;in yepyeni bir mektep tesis ederek, &ccedil;ok değerli insanlar topluma kazandırmış ve s&uuml;rekli olarak da &ouml;ğrenim ve tezkiyenin bir arada s&uuml;rd&uuml;r&uuml;lmesinin gerekli olduğunu vurgulamıştır.</p>\n\n<p>\n	sadece felsefe, tefsir, usul ve f&uuml;rudaki hadisleri anlamak gibi konularda değil, tevhid&icirc; tanrıbilim ve kalb&icirc; ilhamlar y&ouml;n&uuml;nden de Allah&#39;ın b&uuml;y&uuml;k bir ayet ve nişanesiydi.</p>\n\n<p>\n	Onu sessiz, sakin g&ouml;ren herkes hi&ccedil;bir şey bilmediğini zannederdi; ama &ouml;ylesine il&acirc;h&icirc; nur ve gayb&icirc; m&uuml;şahedelerin i&ccedil;ine girmişti ki, aşağılara inmesine imk&acirc;n yoktu. Ancak bununla birlikte, kesret &acirc;leminde zahiri korumayı, her &acirc;lemin hakkını l&acirc;yıkıyla ed&acirc; etmeyi, talebelerin eğitim ve &ouml;ğretimiyle ilgilenmeyi, din ve il&acirc;h&icirc; s&uuml;nnetler ve İsl&acirc;m kanunlarının savunuculuğunu yapmayı ihmal etmiyordu.<br />\n	&Ccedil;eşitli ilimleri kendisinde toplamasıyla birlikte ilim ve amele birlikte sahipti. Yani v&uuml;cudunun t&uuml;m uzuvları hakka teslim olmuş bir insandı. Şikeste ve nest&acirc;lik hattını &ccedil;ok g&uuml;zel yazardı. Yaşlandıktan sonra bu yeteneği, yaşlılıktan olsa gerek, zayıflamıştı ve kendi kendine ş&ouml;yle dediği s&ouml;yleniyordu: &quot;Gen&ccedil;lik zamanımdan kalma bazı yazılarıma bakıyorum da, &#39;Acaba bunlar benim yazım mı?&#39; diye soruyorum kendi kendime.&quot;</p>\n\n<p>\n	&nbsp; Gizli ilimlerden reml ve cefri &ccedil;ok iyi bilirdi. Ama onlara amel ettiği g&ouml;r&uuml;lmemiştir. Sayı ilmi ve ebced hesabını da olduk&ccedil;a iyi bilirdi. Cebir, mukabele ve geometride &uuml;stattı ve takvim hazırlayabilecek derecede astronomi bilirdi.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;e karşı bir huş&ucirc; ve saygısı vardı. Ayetleri genelde ezberden okur, ayetlerin yer ve numaralarını &ccedil;eşitli surelerde g&ouml;sterir ve de birbirlerine uygun ayetleri &ccedil;ıkarırdı. Merhumun Kur&#39;&acirc;n &uuml;zerine inceleme ve toplantıları hayli i&ccedil;erikli ve ilgi &ccedil;ekiciydi. Hz. Peygambere (s.a.a) ve kızı Fatıma&#39;ya (s.a.) ve On İki Ehlibeyt İmamlarına (a.s) karşı &ouml;zel bir hayranlık ve muhabbeti vardı. Onlardan birinin adı anıldığı zaman y&uuml;z ifadesi, edep ve tevazu h&acirc;li alırdı. O y&uuml;ce şahsiyetler hakkında sorulan sorulara karşı &ouml;yle bir beyan ve a&ccedil;ıklamada bulunurdu ki insan zannederdi ki, onların siyerini aynı g&uuml;n okumuş da gelmiş.</p>\n\n<p>\n	&nbsp; Yaz aylarında İmam Rıza&#39;yı (a.s) ziyaret etmeyi kendi i&ccedil;in g&ouml;rev h&acirc;line getirmişti. Meşhed&#39;de bulunduğu zaman her gece İmam Rıza&#39;nın (a.s) t&uuml;rbesini ziyaret eder, m&uuml;nacatta bulunurdu.</p>\n\n<p>\n	&nbsp; All&acirc;me 15 Kasım 1981 yılında vefat etti. Allah onu kendi velileriyle haşretsin, ona Rızvanında yer versin!</p>','Allâme Tabatabaî','','publish','closed','open','','allame-tabatabai','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2925',0,'post','',0),(2926,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	Muhammed b. H&uuml;seyin Musevi Bağdadi, Seyyid Razi diye tanınmakta olup H&uuml;seyin b. Musa Alevi&rsquo;nin ikinci oğludur. Seyyid Razi hem anne ve hem de baba ta&shy;rafından Peygamber(s. a. a)&rsquo;in soyundan gelmektedir. Babası H&uuml;seyin b. Musa, zamanının &uuml;nl&uuml; şahsiyetlerin&shy;den olup Ebu Talip soyundan ve Abbasi halifelerinin &ouml;zel ilgisini kazanan bir kimseydi. &Uuml;lkenin bir &ccedil;ok problemle&shy;rini kendi tedbir ve idareciliğiyle hallediyordu. H. 403 yılında Bağdat&rsquo;da vefat etmiş ve orada defn edilmiştir.</p>\n\n<p>\n	Seyyid Razi&rsquo;nin Annesi ise Fatıma; Bağdat alevilerinin başkanı olan H&uuml;seyin b. Ahmed alevinin kızı ve Nasır-i Kebir diye bilinen Hasan b. Ali Alevi&rsquo;nin torunudur. Nasır-i Kebir ilim ve cihat ehliydi. Allah yo&shy;lunda yaptığı cihad sebebiyle Gilan ve Mazenderan hal&shy;kının bir &ccedil;oğu M&uuml;sl&uuml;man oldu. Orada bir &ccedil;ok cami yaptı ve İslam&rsquo;ı yaymaya &ccedil;alıştı. Nasir-i Kebir H. 301 yılında Mazenderan&rsquo;a girdi Bağdat halifelerinin uşağı olan Sa&shy;man Emirleriyle savaştı. Onları Mazenderen&rsquo;dan &ccedil;ıkara&shy;rak burada Şia mezhebini yaydı. H. 303 veya 304 yılında İran&rsquo;ın Amul şehrinde vefat etti ve orada defnedildi. Na&shy;sır-i Kebir ayrıca fıkıh, kelam ve hadis ilimlerinde de bir &ccedil;ok kitap yazmıştır. &Ouml;rneğin; fıkıh dalında yazdığı &ldquo;Sed Mesele&rdquo; (y&uuml;z mesele) kitabını zikredebiliriz. Torunu ve aynı zamanda Seyyid Razi&rsquo;nin b&uuml;y&uuml;k kardeşi olan Seyyid Murteza&rsquo;da bu kitabı şerhetmiş ve son zamanlarda basıl&shy;dığı şekliyle &ldquo;Mesail-i Nasiriyat&rdquo; diye adlandırmıştır. Seyyid Razi&rsquo;nin annesi Fatıma asrındaki b&uuml;y&uuml;k faziletli kadınlardan biri sayılmaktaydı. B&uuml;y&uuml;k Şia alimlerinden Şeyh M&uuml;fid de &ldquo;Ahkam&rsquo;un-Nisa&rdquo; kitabını onun isteği &uuml;zere yazmıştır. Burada kadınlara &ouml;zg&uuml; bilinmesi gereken konular yer almıştır.</p>\n\n<p>\n	İbn-i Ebi&rsquo;l-Hadid-i Mutezili &ldquo;Şerh-u Nehc&rsquo;ul-Belağa&rdquo; kitabının en sonunda ş&ouml;yle yazmaktadır: &ldquo;Tarih&ccedil;ilerin yazdığına g&ouml;re Şeyh M&uuml;fid bir g&uuml;n r&uuml;yasında Hz. Fatıma&rsquo;yı g&ouml;rd&uuml;. Hz. Fatıma oğulları Hasan ve H&uuml;seyin (a. s)&rsquo;ın elinden tutarak yanına getirdi. Selam verdikten sonra ş&ouml;yle dedi: &ldquo;Ey Şeyh bunlar benim &ccedil;ocuklarımdır, onlara fıkıh ilmini ve dini h&uuml;k&uuml;mleri &ouml;ğret.&rdquo; Şeyh M&uuml;fid uykudan uyandı ve bu ilgin&ccedil; r&uuml;yanın ne anlama geldiğini d&uuml;ş&uuml;nd&uuml;. Ertesi g&uuml;n her zamanki gibi Bağdat&rsquo;da Şiilerin oturduğu &ldquo;Kerh&rdquo; mahallesindeki camide ders verirken aniden vakarlı bir kadının iki &ccedil;ocuğunun elinden tutarak camiye girdiğini g&ouml;rd&uuml;. Kadın selam vererek ş&ouml;yle dedi: &ldquo;Ey Şeyh bu ikisi benim &ccedil;ocuklarımdır, onlara fıkıh il&shy;mini ve dini h&uuml;k&uuml;mleri &ouml;ğret.&rdquo; Yani o r&uuml;ya aleminde g&ouml;r&shy;d&uuml;kleri s&ouml;zlerin aynısını ifade etmişti. O kadın Hasan b. Musa Alevi&rsquo;nin eşi Fatıma idi. &Ccedil;ocukları Seyyid Murteza ve Seyyid Razi&rsquo;yi Şeyh M&uuml;fid&rsquo;in yanına getirmiş ve ken&shy;dilerine fıkıh ilmini ve dini h&uuml;k&uuml;mleri &ouml;ğretmesini iste&shy;mişti.</p>\n\n<p>\n	Şeyh M&uuml;fid o r&uuml;ya ve bu tabir karşısında şaşkınlığa d&uuml;şm&uuml;ş, ağlamıştı. O kadına ve iki &ccedil;ocuğa saygı g&ouml;stere&shy;rek yerinden kalktı onları selamladı ve kendilerine g&ouml;r&shy;d&uuml;ğ&uuml; r&uuml;yasını anlattı. Ardından b&uuml;y&uuml;k bir arzu ve ihlas ile o iki &ccedil;ocuğu terbiye g&ouml;revini &uuml;stlendi. Onların y&uuml;ksek ilmi ve ameli makamlara ulaşması hususunda b&uuml;y&uuml;k bir &ccedil;aba harcadı. B&ouml;ylece o iki kardeş zamanının b&uuml;y&uuml;k alimlerinden ve dahilerinden sayıldılar. Annesi Fatıma H. 385 yılında vefat ettiğinde Seyyid Razi 26 yaşındaydı. Seyyid Razi gam ve h&uuml;z&uuml;n dolu bir şiirinde onun hak&shy;kında ş&ouml;yle demiştir: &ldquo;B&uuml;t&uuml;n anneler senin gibi iyi ol&shy;saydı &ccedil;ocukların babaya ihtiyacı kalmazdı.&rdquo;</p>\n\n<p>\n	B&uuml;y&uuml;k kardeşi Alem&rsquo;ul-H&uuml;da Seyyid Murteza Ali b. H&uuml;seyin b. Musevi H. 355 yılında Bağdat&rsquo;ta d&uuml;nyaya geldi. Şeyh M&uuml;fit ve diğer b&uuml;y&uuml;k alimlerden ders aldı. B&ouml;ylece Şia ve hatta kendi asrındaki alimlerin en b&uuml;y&uuml;ğ&uuml;,&nbsp; m&uuml;tekellimi ve fakihi oldu.</p>\n\n<p>\n	Seyyid Murteza akli ve nakli ilimlerde; fıkıh, usul, kelam, tefsir, hadis, şiir ve edebiyat dalında &ccedil;ok &ccedil;eşitli kitaplar kaleme almıştır. Şeyh Tusi gibi bir &ccedil;ok b&uuml;y&uuml;k in&shy;san yetiştirmiştir. Aynı zamanda da b&uuml;y&uuml;k bir şairdi ve şiir divanı iki cilt halinde basılıp yayınlanmıştır. Seyyid Murteza H. 436 yılında Bağdat&rsquo;ta vefat etti. &Ouml;zetle Seyyid Razi&rsquo;nin ailesi İmamiye Şiasının dini ve ilmi b&uuml;&shy;y&uuml;k aile&shy;lerinden biri olmuştur. Soyu baba tarafından beş g&ouml;bekten İmam Musa Kazım (a. s)&rsquo;a ve anne tarafından ise d&ouml;rt g&ouml;&shy;bekten İmam Zeynul Abidin (a. s)&rsquo;a ulaşmak&shy;tadır.</p>\n\n<h2>\n	Seyyid Razi</h2>\n\n<p>\n	Seyyid Razi diye meşhur olan Muhammed H&uuml;seyin Musevi Bağdadi, Seyyid Murtaza&rsquo;nın doğumundan d&ouml;rt yıl sonra H. 359 yılında g&ouml;zlerini d&uuml;nyaya a&ccedil;tı.</p>\n\n<p>\n	Seyyid Razi kendi asrının şairlerinden sayılıyordu. G&ouml;&shy;r&uuml;ş sahipleri onu Ebu Talib soyunun en b&uuml;y&uuml;k şairi kabul etmişlerdir. Seyyid Razi dini ilimlerde bir &ccedil;ok kitaplar ve nefis eserler kaleme almıştır. En meşhur eserlerinden biri olan Nehc&rsquo;ul Belağa tarihe ge&ccedil;miş, ebedileşmiştir.</p>\n\n<p>\n	Seyyid Razi Şii Ali Buye ve Abbasi halifeleri tarafın&shy;dan zamanında b&uuml;y&uuml;k bir makam sayılan Seyyid ve Ale&shy;vilerin başkanlığına tayin edilmişti. Aynı zamanda adliye başkanlığına getirilmiş ve b&uuml;t&uuml;n İslam d&uuml;nyasından gelen hacıların başkanlığını y&uuml;r&uuml;tm&uuml;şt&uuml;r. B&uuml;t&uuml;n bu makamlar akıl ve tedbirinin yanı sıra İslami ilimlerde de b&uuml;y&uuml;k bir &uuml;ne sahip olan bu alimin uhdesine verilmişti bu makamlar Seyyid Razi&rsquo;nin vefatından sonra da b&uuml;y&uuml;k kardeşi Seyyid Murtaza&rsquo;ya verildi.</p>\n\n<p>\n	Seyyid Razi Dar&rsquo;ul İlm diye bilinen bir&nbsp; okul tesis etti. &Ouml;ğrencilerin b&uuml;t&uuml;n ihtiya&ccedil;larını karşılıyor, onlara aylık veriyordu. B&uuml;y&uuml;k bir k&uuml;t&uuml;phane kurmuş ve tam dona&shy;nımlı bir anbar tesis edip talebelerin her birine birer anahtar vermişti. İsteyen herkes anbara gidiyor ve istediği her şeyi oradan alıyordu. Dar&rsquo;ul İlm medresesinin anbar sorumluluğunu ise coğrafya ilminde b&uuml;y&uuml;k bir &uuml;ne sahip olan Ebu Ahmet Abdusselam b. H&uuml;seyin Basri&rsquo;ye ver&shy;mişti ama, herkese anbardan istediğini alma hakkını da tanımıştı. Dar&rsquo;ul İlm medresesi Seyyid Razi&rsquo;den sonra da kardeşi Seyyid Murteza tarafından idare edildi. Hatırlat&shy;mak gerekir ki Seyyid Razi&rsquo;nin tesis ettiği Dar&rsquo;ul İlm medresesi, Hace Nizam&rsquo;ul M&uuml;lk Tusi tarafından tesis edilen Nizamiye medreselerinden y&uuml;z yıl &ouml;nce tesis edil&shy;miştir. Sonunda Seyyid Razi b&uuml;t&uuml;n bu kıvan&ccedil; dolu hayat ve &uuml;st&uuml;nl&uuml;klerden sonra &ccedil;ok &ccedil;abuk gelen &ouml;l&uuml;me yenik d&uuml;şt&uuml; ve 47 yaşında H. 408 yılında Bağdat&rsquo;ta vefat etti.</p>\n\n<p>\n	Salebi Yetimet&rsquo;ud- Dehr kitabında ş&ouml;yle dyaor: &ldquo;Şerif Razi on yaşında şiir s&ouml;ylemeye başladı. Bug&uuml;n de asrının en b&uuml;y&uuml;k şairi Irak&rsquo;ın ileri gelenlerinin en soylusu, hasep ve nesebi bulunan şerafet sahibi birisi, &uuml;st&uuml;n bir edep apa&ccedil;ık bir fazilet ve b&uuml;t&uuml;n g&uuml;zellikleri haiz biridir.&rdquo;</p>\n\n<p>\n	&nbsp;Seyyid Razi&rsquo;yi gen&ccedil;lik yıllarında g&ouml;ren Hatibi Bağ&shy;dadi Tarih-i Bağdat adlı kitabında &ccedil;eşitli yerlerde onun adını zikretmektedir. &Ouml;rneğin vefat yılında (408) ş&ouml;yle demiştir. &ldquo;Seyyid Razi b&uuml;y&uuml;k bir fazilet, edep ve ilim sa&shy;hibiydi. Ahmet b. Amr b. Ruh ş&ouml;yle nakletmiştir: &ldquo;Seyyid Razi &ccedil;ocukluk yıllarında Kur&rsquo;an&rsquo;ı &ouml;ğrendi &ccedil;ok kısa bir s&uuml;rede Kur&rsquo;an&rsquo;ı hıfzetti.&rdquo; Hakeza ş&ouml;yle diyordu: &ldquo;Seyyid Razi Kur&rsquo;an&rsquo;ın anlamı hususunda &ccedil;ok az bulunur eşşiz kitaplar yazmıştır.&rdquo;</p>\n\n<p>\n	H. 598 yılında vefat eden İbn-i Cevzi&rsquo;de Tarih&rsquo;ul-Muntezem adlı kitabında detaylı bir şekilde Seyyid Razi&rsquo;yi anmakta ve b&uuml;y&uuml;k şahsiyetini &ouml;verek ş&ouml;yle de&shy;mektedir: &ldquo;Seyyid Razi fıkıh ilmi ve dini farizeler husu&shy;sunda b&uuml;y&uuml;k bir makama sahipti. Seyyid Razi Fazilet sa&shy;hibi bir bilgin, yazar, şair, temiz bir ruh sahibi, y&uuml;ce bir himmet ehli ve dinine &ccedil;ok sıkı bağlı bir insandı.&rdquo;</p>\n\n<p>\n	İbn-i Ebil-Hadid ise Şerh-u Nehc&rsquo;il-Belağa adlı kitabı&shy;nın &ouml;ns&ouml;z&uuml;nde ş&ouml;yle demektedir: Seyyid Razi edip bir bilgin ve s&ouml;z ehli bir şairdi. Şiirleri olduk&ccedil;a bu g&uuml;zel uyumlu ve hoştu. Hi&ccedil; kimseden &ouml;d&uuml;l kabul etmezdi. Hatta babasının &ouml;d&uuml;l&uuml;n&uuml; bile almamıştı. Bu da onun ruh şerafetini g&ouml;stermeye yeterlidir. Al-i Buye sultanları ken&shy;disine her ne kadar hediye vermek istediyse de o asla ka&shy;bul etmedi.</p>\n\n<h2>\n	Seyyid Razi ve Ebu İshak Sabi</h2>\n\n<p>\n	Ebu İshak Sabi Seyyid Razi&rsquo;nin &ccedil;ağdaşı olan g&uuml;&ccedil;l&uuml; bir yazardı. Saltanatın b&uuml;t&uuml;n &ouml;nemli mektupları onun kale&shy;miyle yazılıyordu. Aynı zamanda da b&uuml;y&uuml;k bir şairdi. Seyyid Razi ile dost olmuş ve aralarında karşılıklı olarak &ccedil;eşitli mektup ve kasideler yazmışlardır. Sa&rsquo;lebi ise Seyyid Razi ve Sabi arasında karşılıklı yazılan ilmi ve edebi mektupları tam &uuml;&ccedil; cilt halinde bir araya gelmiştir.</p>\n\n<p>\n	Ebu İshak H. 384 yılında 91 yılında vefat ederken Seyyid Razi onun mateminde bir kaside yazdı ki birg&uuml;n artık bir darb-ı mesel haline gelmiştir.</p>\n\n<p>\n	&ldquo;Şu tabutlarda kimi g&ouml;t&uuml;rd&uuml;klerini bildin mi?</p>\n\n<p>\n	G&ouml;rd&uuml;n m&uuml; nasıl da meclis ışıkları s&ouml;n&uuml;verdi?&rdquo;</p>\n\n<p>\n	Bağdat Şiileri Seyyid Razi&rsquo;yi kınayarak neden onun gibi kafir biri hakkında b&ouml;ylesine kaside yazdığını s&ouml;yle&shy;diler. Seyyid Razi onlara ş&ouml;yle dedi: &ldquo;Ben onun fazilet ve kemalini &ouml;vd&uuml;m bedenini değil.&rdquo;</p>\n\n<p>\n	Seyyid Razi o zamanlar hen&uuml;z 25 yaşındaydı. Bu da onun &uuml;st&uuml;n zekasını ve nitelendirilmesi zor duygularını g&ouml;stermektedir. O gen&ccedil; yaşında Ebu İshak gibi yaşlı bi&shy;riyle yazışıyor, M&uuml;sl&uuml;manların başkanı&nbsp; olduğu halde M&uuml;sl&uuml;man olmayan birini ilim ve fazileti sebebiyle &ouml;v&uuml;&shy;yor, vefatından dolayı b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml; duyuyordu.</p>\n\n<p>\n	Ebu İshak Kur&rsquo;an-ı ezberlemiş ve yazışmalarında Kur&rsquo;an ayetlerine yeren veren biriydi. Seyyid Razi 7 yıl sonra H. 393 yılında bir grup ile bir&shy;likte Bağdat Şunize mezarlığından ge&ccedil;erken g&ouml;z&uuml; Ebu İshak&rsquo;ın mezarına ilişti ve ona hitaben şu kasideyi okudu:</p>\n\n<p>\n	&ldquo;Eğer yanımdakiler senin yanımda durmamı kınama&shy;salardı</p>\n\n<p>\n	Y&uuml;ksek bir sesle mezarını selamlardım ey Ebu İshak&rdquo;</p>\n\n<h2>\n	Seyyid Razi ve Abbasi Halifeleri</h2>\n\n<p>\n	Abbasi Halifeleri de Emevi Halifeleri gibi İslami hila&shy;feti gasb etmiş kimselerdi. Onların &ccedil;oğu hilafeti ele ge&shy;&ccedil;irdikten sonra Ehl-i Beyt ve Seyyidlere oranla d&uuml;şmanlık hususunda Emevilerden de k&ouml;t&uuml; idi. Elbette onlardan bir ka&ccedil;ını istisna etmek gerekir. Seyyid Razi zamanında ya&shy;şayan Ettayilillah ve Elkaimbillah adlı iki halife bu istisna halifelerden idi.</p>\n\n<p>\n	Seyyid Murtaza ve Seyyid Razi&rsquo;nin bu halife ile ara&shy;ları olduk&ccedil;a iyiydi. Ayrıca bu halifeler Haşimi soyundan idiler ve Alevi Seyyidler ile kendilerini aynı boydan ka&shy;bul ediyorlardı. Hilafet sarayını eline ge&ccedil;iren Şii Al-i Buye sultanlarının sultası sebebiyle de bu ilişkiler daha da bir g&uuml;&ccedil;lenmiş idi.</p>\n\n<p>\n	S&ouml;z&uuml; edilen halifeler de Al-i Buye sultanları gibi Seyyid Murtaza ve Seyyid Razi&rsquo;ye b&uuml;y&uuml;k bir ilgi duyu&shy;yorlardı. Onlara saygı g&ouml;sterme hususunda ellerinden geleni yapıyorlardı. Bu y&uuml;zden her iki kardeş de iki halife hakkında kasideler s&ouml;ylemişlerdir ki bu kasideler kendi divanlarında da yer almıştır. Onlar halife ile kurdukları bu ilişki sayesinde Şia camiasını korumayı ama&ccedil;lıyorlardı. Halifeler ile şahsi bir alış verişleri yoktu.</p>\n\n<h2>\n	Seyyid Razi&rsquo;nin Değerli Eseri Nehc&rsquo;&uuml;l-Belağa</h2>\n\n<p>\n	Daha &ouml;nce de dediğimiz gibi Nehc&rsquo;&uuml;l-Belağa Seyyid Razi&rsquo;nin ebedi eserlerinden biridir. Seyyid Razi b&uuml;y&uuml;k bir edebiyat&ccedil;ı ve y&uuml;ce bir şair olup daha kırk yaşlarında iken H. 400 yılında bu değerli eseri kaleme almıştır.</p>\n\n<p>\n	Seyyid Razi o zamana kadar kitaplarda yer alan, şii ve s&uuml;nni alimlerin topladığı m&uuml;minlerin emiri Ali (a. s)&rsquo;ın s&ouml;zlerinden se&ccedil;erek &uuml;&ccedil; b&ouml;l&uuml;m halinde bir araya topladı. Birinci b&ouml;l&uuml;mde hutbe ve emirleri, ikinci b&ouml;l&uuml;mde kısa ve uzun mektupları, &uuml;&ccedil;&uuml;nc&uuml; bir b&ouml;l&uuml;mde ise hikmet ve &ouml;ğ&uuml;tleri yer almıştır.</p>\n\n<p>\n	Seyyid Razi olduk&ccedil;a g&uuml;zel bir tabirle Nehc&rsquo;&uuml;l-Belağa&rsquo;nın &ouml;ns&ouml;z&uuml;nde ş&ouml;yle demektedir: &ldquo;Dostlar benden Emir&rsquo;el-M&uuml;&rsquo;minin Ali (a. s)&rsquo;ın hutbelerini, mektuplarını, &ouml;ğ&uuml;tlerini, hayat tarzını belirten ifadelerini bir araya ge&shy;tirmemi istediler. Onlar bu esas &uuml;zere yazılacak bir kita&shy;bın fesahat ve belagat a&ccedil;ısından şaheser bir eser olacağını dini ve d&uuml;nyevi sayısız s&ouml;zleri barındıracağını biliyor&shy;lardı.</p>\n\n<p>\n	Bu s&ouml;zler başka hi&ccedil;bir yerde bulunmayacak, hi&ccedil;bir ki&shy;tapta g&ouml;r&uuml;lmeyecekti. M&uuml;minlerin emiri Ali (a. s) fesahat ve belagat a&ccedil;ısından kaynak durumdadır. Belagat ondan v&uuml;cuda gelmiş, ondan t&uuml;remiş ve kanunları ondan alın&shy;mıştır.</p>\n\n<p>\n	Her konuşmacı konuşmalarında ondan istifade etmiş, her g&uuml;&ccedil;l&uuml; hatip onun s&ouml;zlerinden g&uuml;&ccedil; almıştır. Buna rağ&shy;men hi&ccedil; kimse belagat ve fesahat a&ccedil;ısından ona ulaşa&shy;mamıştır. Hz. Ali (a. s)&rsquo;ın s&ouml;zleri ilahi ilmin bir &ouml;rneğidir ve ondan Peygamber-i Ekrem (s. a. v)&rsquo;in s&ouml;zlerinin ko&shy;kusu gelmektedir.</p>\n\n<p>\n	Seyyid Razi bu kitabını Nehc&rsquo;&uuml;l-Belağa olarak adlan&shy;dırmıştır ki ger&ccedil;ekten de adıyla m&uuml;semma bir kitaptır. Bundan daha iyi, daha &ccedil;ekici ve daha uygun bir isim hi&ccedil;kimsenin aklına gelmemiştir.</p>\n\n<p>\n	H. 573 yılında vefat eden b&uuml;y&uuml;k Fakih ve m&uuml;tekellim Kutbuddin Ravendi Şerh-i Nehc&rsquo;&uuml;l-Belaga&rsquo;nın sonlarında ş&ouml;yle diyor: &ldquo;Seyyid Murtaza&rsquo;nın kızı Nehc&rsquo;&uuml;l-Belağa&rsquo;yı amcası Seyyid Razi&rsquo;den rivayet etmiştir.&rdquo; Yani Seyyid Razi Nehc&rsquo;&uuml;l-Belağa&rsquo;yı kardeşinin kızı i&ccedil;in ders vermiş&shy;tir. Onun Arap&ccedil;ayı &ccedil;ok iyi bildiğini ve Nehc&rsquo;&uuml;l-Belağa&rsquo;daki derin anlamları kolayca anladığını g&ouml;r&uuml;nce ona başkalarına da ders verebilmesi i&ccedil;in izin vermiştir. Oysa bu ders ve izin o zamanlar ne erkekler ve ne de ka&shy;dınlar arasında g&ouml;r&uuml;lmemiş bir şeydi.</p>\n\n<p>\n	Bu da İslam toplumu i&ccedil;in &ccedil;ok değerli bir anlam ifade etmektedir. Bundan bin yıl &ouml;nce Avrupa&rsquo;da orta&ccedil;ağ ka&shy;ranlığında yaşarken İslam&rsquo;da ilmin ulaştığı y&uuml;ce zirveye bakın. Bir kadın Nehc&rsquo;&uuml;l-Belağa&rsquo;nın ilk ravisi olarak ta&shy;rihe ge&ccedil;mektedir. Bundan da ilginci Biyografi alimlerinin yazdığına g&ouml;re H. 548 yılında vefat eden kardeşinin oğlu Bağdadi de Şiraz&rsquo;da Seyyid Murtaza&rsquo;nın bu kızından ica&shy;zet alan biriydi. Bu icazet de ş&uuml;phesiz Nehc&rsquo;&uuml;l-Belağa&rsquo;yı rivayet etme hususundaydı.</p>\n\n<h2>\n	Nehc&rsquo;&uuml;l-Belağa&rsquo;nın Meşhur Şerhleri</h2>\n\n<p>\n	Şii ve S&uuml;nni bir &ccedil;ok alimler H. 6. Asırdan g&uuml;n&uuml;m&uuml;ze Arap&ccedil;a veya Fars&ccedil;a olarak Nehc&rsquo;&uuml;l-Belağa&rsquo;ya bir &ccedil;ok şerh yazmışlardır. Bunlar yaklaşık 350 şerh olup g&uuml;n&uuml;&shy;m&uuml;zde de hala devam etmektedir.</p>\n\n<p>\n	Zamanımızda en meşhur olanı ise Ehl-i S&uuml;nnet alimle&shy;rinden olan İbn-i Ebil Hadid&rsquo;in Şerh-u Nehc&rsquo;il-Belağa kitabıdır. İbn-i Ebil Hadid H. 655 veya 656 yılında Bağ&shy;dat&rsquo;ta vefat etmiştir. Bu değerli eserini son Abbasi hali&shy;fesi Mu&rsquo;tasım&rsquo;ın şii veziri olan İmad&rsquo;ud-Din İbn-i Alkame i&ccedil;in 20 cilt halinde şerh etmiştir. Bu şerhin Nehc&rsquo;&uuml;l-Belağa&rsquo;nın en iyi şerhi kabul etmişlerdir. İkinci olarak da İbn-i Ebil Hadid&rsquo;in &ccedil;ağdaşı olan b&uuml;y&uuml;k şii alimi İbn-i Meysem Behrani&rsquo;nin yazdığı şerhtir. Ayrıca da Mı&shy;sır el Ezher &uuml;niversitesinin reisi olan Muhammed Abduh&rsquo;un yazdığı şerhtir. Muhammed Abduh daha &ccedil;ok Nehc&rsquo;&uuml;l-Belağa&rsquo;nın zor kelimelerini a&ccedil;ıklamaya &ccedil;alışmış ve &ccedil;ok da g&uuml;zel bir &ouml;ns&ouml;z yazmıştır. Ayrıca Mirza Habibullah Hui de 14 cilt halinde Nehc&rsquo;&uuml;l-Belağa&rsquo;yı şerh etmiştir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z alimlerinden Hacı Şeyh Muhammed Taki Şuşteri de Behc&rsquo;us-Sebağe adında 14 cilt halinde Arap&ccedil;a olarak Nehc&rsquo;&uuml;l-Belağa&rsquo;yı şerh etmiştir. Bu şerh araştırma, yenilik ve buluşlar a&ccedil;ısından Nehc&rsquo;&uuml;l-Belağa&rsquo;nın diğer şerhlerinden daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Ge&ccedil;en &ccedil;eyrek asırda İran&rsquo;da Nehc&rsquo;&uuml;l-Belağa&rsquo;nın yay&shy;gın bir ş&ouml;hret elde etmesine neden olan şey Merhum Cevat Fazıl&rsquo;ın yazdığı, Sohenan-i Ali adlı serbest bir uslub ile yapılmış terc&uuml;medir. Nehc&rsquo;&uuml;l-Belağa&rsquo;nın bu ter&shy;c&uuml;mesi defalarca basılmıştır. Ayrıca Merhum Seyyid Ali Naki Feyz&rsquo;ul-İslam&rsquo;da Nehc&rsquo;&uuml;l-Belağa&rsquo;yı terc&uuml;me ve &ouml;zel bir şekilde şerh etmiştir. Feyz&rsquo;ul-İslam&rsquo;ın bu ter&shy;c&uuml;me ve şerhi diğer Fars&ccedil;a terc&uuml;me ve şerhlerden daha meşhurdur. Bu g&uuml;ne kadar Milyonlarca cilt basılmış ve satılmıştır. Bu kitaptaki Merhum Hacı Tahir Hoşnivis-i Tebrizi&rsquo;nin hattı da kitaba ayrı bir g&uuml;zellik katmıştır.</p>\n\n<p>\n	Mısır&rsquo;ın &Ccedil;ağdaş alimlerinden, el-Ezher &uuml;niversitesi mezunu, L&uuml;bnan&rsquo;da oturan ve orada &Uuml;niversite &uuml;stadlığı yapan doktor Suphi Salih&rsquo;in Nehc&rsquo;&uuml;l-Belağası da bu sa&shy;hada yapılmış son işlerden biridir. Nehc&rsquo;&uuml;l-Belağa&rsquo;yı bu vesileyle evrenselleştirmiş ve &ouml;zellikle Arap&ccedil;a bilenler arasında yaygın hale getirmiştir. S&uuml;phi Salih&rsquo;in Nehc&rsquo;&uuml;l-Belağa&rsquo;sı &ouml;zel bir &ouml;neme sa&shy;hiptir. Yıllarca s&uuml;ren bu &ccedil;alışması neticesinde Nehc&rsquo;&uuml;l-Belağa i&ccedil;in &ccedil;ok kapsamlı bir fihrist hazırlamıştır. Hi&ccedil; kimse onun kadar g&uuml;zel ve derin bir &ccedil;alışma ortaya ko&shy;yamamıştır.</p>\n\n<h2>\n	Nehc&rsquo;&uuml;l-Belağa&rsquo;nın ve Şerhlerinin Vakfedilmesi</h2>\n\n<p>\n	Bir &ccedil;ok tarihi kaynaklarda ve dini kitapların fihristinde de g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi s&uuml;rekli bir takım hayır sahipleri Nehc&rsquo;&uuml;l-Belağa ve şerhlerinin nefis hat n&uuml;shalarını bir medreseye veya oradaki talebelere vakfetmiştir. Kur&rsquo;an&rsquo;dan sonra bu t&uuml;r vakfedilen kitapların başında Nehc&rsquo;&uuml;l-Belağa gelmektedir. Bu ger&ccedil;ekten de &ouml;v&uuml;lecek ve takdir edilecek bir şeydir.</p>\n\n<p>\n	Zira o zamanda hatta bu g&uuml;n bile bir &ccedil;ok Medrese mescid ve k&uuml;t&uuml;phaneleri kitap alımı hususunda yeterli bir b&uuml;t&ccedil;eye sahip değildir. Hayır sahiplerinin katkı ve yar&shy;dımlarını beklemektedir. Dolayısıyla ilim Ehlinin Kur&rsquo;an, Nehc&rsquo;&uuml;l-Belağa, Sahife-i Seccadiye ve şerhlerine olan ih&shy;tiyacını bilen hayır sahipleri genele faydalı olsun diye onu gerekli yerlere vakf ediyorlardı. B&ouml;ylece hem kitap&shy;ları korunuyor ve hem de vakf edenler sevaba ulaşıyor&shy;lardı.</p>\n\n<p>\n	&Ouml;zel bir ge&ccedil;mişe sahip olan Nehc&rsquo;&uuml;l-Belağa&rsquo;nın bir &ccedil;ok n&uuml;shaları bu vakf edilen n&uuml;shalardır. Bu da hayır sa&shy;hiplerinin ne kadar dini eserleri koruma d&uuml;ş&uuml;ncesinde ol&shy;duklarını, İslam&rsquo;ın k&uuml;lt&uuml;r ve ilmin yayılması i&ccedil;in &ccedil;alıştık&shy;larını g&ouml;stermektedir. Bu &ouml;v&uuml;lmesi gereken d&uuml;ş&uuml;nce tar&shy;zının toplumumuzda da yaygın hale gelmesini &uuml;mid edi&shy;yoruz.</p>\n\n<p>\n	&nbsp;</p>','Seyyid Razi’nin Şahsiyetine Kısa Bir Bakış','','publish','closed','open','','seyyid-razinin-sahsiyetine-kisa-bir-bakis','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2926',0,'post','',0),(2927,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h5>\n	Sadık Dağ/Ehli Beyt &Ouml;ğretisi 4</h5>\n\n<p>\n	Tarihte benzeri az bulunan taş y&uuml;rekli acımasız bir adam olan Muaviye&rsquo;nin ordu komutan Busr İbn-i Ebi Artat İmam Ali (a.s)&#39;a olan katı d&uuml;şmanlığıyla &uuml;n yapmıştı.</p>\n\n<p>\n	Hz.(a.s.) Ali ve Muviye&#39;nin orduları arasında ger&ccedil;ekleşen Sıffın savaşı sona ermişti. Bu savaşta Muviye ordusunun kesin bir yenilgiyle karşılaşması &uuml;zerine Muaviye, askerlerinin Kur&#39;an&rsquo;ı mızraklara vurarak barış istemelerini emretmiş ve sonra da Hz Ali (a.s)&rsquo;ın ordusundaki bazı n&uuml;fuzlu kişilerin cahilliğinden yararlanarak bir dizi komplo ve hilelerle bu savaşın sonu&ccedil;suz kalmasını sağlamıştır. Bunun &uuml;zerine her iki ordu kendi yerlerine geri &ccedil;ekilmişlerdi.</p>\n\n<p>\n	İşte bu savaştan sonra Muviye, Busr&rsquo;a 30 bin kişilik bir ordunun komutanlığını vererek onu Hz. Ali&#39;nin hakimiyeti altında bulunan Hicaz ve Yemen saldırmakla g&ouml;revlendirdi. Muaviye Busr&rsquo;dan bu b&ouml;lgelerde karşılaştığı Hz. Ali dostlarını &ouml;ld&uuml;rmesini, onların malarını yağmalamasını ve bu hususta onların k&uuml;&ccedil;&uuml;ğ&uuml;ne de b&uuml;y&uuml;ğ&uuml;ne de acımamasını istemiştir.</p>\n\n<p>\n	Busr ilk &ouml;nce, Medine&rsquo;ye sonra Mekke&#39;ye ve daha sonra Yemen&#39;e saldırdı. Gittiği her yerde Hz. Ali&#39;nin tanınmış Şialarını acımasızca &ouml;ld&uuml;r&uuml;yor ve elinden gelen her t&uuml;rl&uuml; zul&uuml;m ve eziyeti yapmaktan geri kalmıyordu. Busr, sadece beş g&uuml;n i&ccedil;inde, yolu &uuml;zerinde bulunanyerleri yakarak Muaviye&#39;nin zulme dayalı hakimiyetine boyun eğmedikleri ve Hz. Ali&rsquo; (a.s.)&rsquo;ın dostu oldukları i&ccedil;in 30 bin kişiyi katletmiştir..</p>\n\n<p>\n	Hz. Ali&rsquo;(a.s.)&rsquo;ın şahadetinden sonra, İslam d&uuml;nyasının rakipsiz h&uuml;k&uuml;mranı durumuna gelen Muaviye artık kimseden &ccedil;ekinmeden istediği cinayeti rahat&ccedil;a işliyordu. Muaviye&#39;nın bu d&ouml;nemindeki hunharca kararlarından biri, vahşet sembol&uuml; olan Busr bin Ertat&rsquo;ı Kufe&#39;nin etrafında yerleşip yaşayan aslen Yemenli Hemden kabilesine vali olarak tayin etmesi oldu.</p>\n\n<p>\n	Bu kabile, Hz. Ali&#39;(a.s.)&rsquo;ın dost ve Şiası olarak tanınıyorlardı. Zaten bunlar Hz. Ali&rsquo;nin şahsında İslam&#39;ı tanıdıkları i&ccedil;in&nbsp; manevi hayatlarını ona bor&ccedil;luydular. Peygamber (s.a.a) tarafından Yemen&#39;e tebliğ i&ccedil;in g&ouml;nderildiği d&ouml;nemde Hz. Ali&rsquo;(a.s.)&rsquo;ın İslamı onlara sunması sonucu bir g&uuml;nde hepsi M&uuml;sl&uuml;man olmuşlardı. O g&uuml;nden bu yana bu kabilenin kadınlı erkekli t&uuml;m fertleri, diğer Yemen halkı gibi Hz. Ali&#39;nin samimi Şialarından ve fedailerinden sayılıyorlardı.</p>\n\n<p>\n	Bu kabilenin İslam&#39;ı kabul edişlerinden Muaviye&#39;nin d&ouml;nemine kadar ge&ccedil;en kısa s&uuml;re zarfında İslam&#39;a &ccedil;ok parlak hizmetleri olmuştur. Uveys Karanı, Malik Eşter, Kumeyl b. Ziyad ve Haris Hemdani, gibi şahsiyetler de bu kabileye mensuptular. Busr b. Ertat bu kabilenin i&ccedil;erisine valisıfatıyla geldiğinde, Hz. Ali ve onun Şialarına karşı taşıdığı kin ve nefret duygusu y&uuml;z&uuml;nden ve bu kabilenin Hz. Ali (a.s.)&rsquo;a beslediği muhabbeti bildiği i&ccedil;in gayrı insanı ve acımasız &ccedil;ehresini gizlemeye &ccedil;alışmadan onlara karşı her t&uuml;rl&uuml; cinayeti işlemekten geri kalmadı. Busr bir yandan ağır vergiler altında onları ezmeğe &ccedil;alıştığı gibi en ufak bir itiraz da bulunanı da vahşice &ouml;ld&uuml;rterek t&uuml;m mal varlığına el koyuyordu.</p>\n\n<p>\n	Hemdan kabilesi başlangı&ccedil;ta bu cinayet&ccedil;i adamın&nbsp; Muaviye tarafından t&uuml;m yetkilerle vali sıfatıyla g&ouml;nderildiğine itiraz ettilerse de &ccedil;ok ge&ccedil;meden başka bir se&ccedil;enek ve &ccedil;arelerinin olmadığının farkına vararak artık şikayetten vazge&ccedil;ip sabır ve tahamm&uuml;l yolunu se&ccedil;tiler. Umre kızı Sude Hemdan kabilesine mensup g&ouml;nl&uuml; Hz. Ali&#39;(a.s.)&rsquo;ın muhabbetiyle dolu cesaretli ve konuşkan bir kadındı. O Hemdan kabilesinde Busr&#39;un cinayetlerine karşı direnecek bir yiğidin kalmadığını g&ouml;r&uuml;nce bizzat kendisinin elinden geleni yapmasının zamanı geldiğini d&uuml;ş&uuml;nd&uuml;. Ve sonunda b&uuml;t&uuml;n bu zul&uuml;mlerin asıl merkezi olan Muaviye&rsquo;ye itirazda bulunmaya&nbsp; kararverdi..</p>\n\n<p>\n	Şam&rsquo;a giderek Muaviye ile g&ouml;r&uuml;şme isteğini bildirdi.</p>\n\n<p>\n	Muaviye Sude&rsquo;nin ismini duyar duymaz onu tanıdı ve girişi i&ccedil;in izin verdi; Muaviye &ouml;teden beri bu kahraman kadına karşı kın ve nefret duygusunu kalbinde taşıyor ve ondan &ouml;&ccedil; almak i&ccedil;in bir fırsat arıyordu. Sude Sıffin savaşına katılmış ve Hz. Ali&rsquo;(a.s.)&rsquo;ın askerleri olan oğullarını savaşa teşvik i&ccedil;in etkileyici şiirler okumuştu. Muaviye bu şiirleri hatırlayarak kendi kendine o şiirin bazı mısralarını mırıldanmaya başladı.</p>\n\n<p>\n	Sude saraya girip Muaviye&rsquo;nin karşısına dikilince de ona konuşma fırsatı vermeden &ldquo;Ey Sude&rdquo; dedi, &ldquo;şu şiirleri okuyan sen misin?&rdquo;</p>\n\n<p>\n	&ldquo;Ey Amare&rsquo;nin oğlu savaş meydanında d&uuml;şmanla karşılaştığında</p>\n\n<p>\n	Şecaatli baban gibi d&uuml;şman ordularına bir anda saldır.</p>\n\n<p>\n	Ali ve H&uuml;seyin cephesine destek ol!</p>\n\n<p>\n	Ciğer yiyen Hind&rsquo;in oğlu Muaviye&rsquo;nin burnunu yere s&uuml;r! &Ouml;nderimiz Muhammed Peygamber&rsquo;in kardeşi Alidir.</p>\n\n<p>\n	O halkın hidayet bayrağını taşıyandır; iman kalesidir.</p>\n\n<p>\n	Ey oğul! Orduyu arkada bırak &ouml;n safta yer al yalın ve keskin kılı&ccedil;la d&uuml;şmana saldır; savaş!</p>\n\n<p>\n	Sude hi&ccedil; &ccedil;ekinmeden &ldquo;Evet, bu şiirleri ben s&ouml;yledim,&rdquo; dedi; sonra ş&ouml;yle devam etti &ldquo;Ben haktan vazge&ccedil;en ve s&ouml;ylediğim hak s&ouml;z i&ccedil;in &ouml;z&uuml;r dileyecek değilim.&rdquo;</p>\n\n<p>\n	Muaviye: &ldquo;Sıffin savaşında bu coşkulu şiirleri s&ouml;yleyerek Ali&rsquo;nin ordusunu bize karış kışkırtmaktan maksadın ne idi?&rdquo;</p>\n\n<p>\n	Sude: Hz. Ali&rsquo;ye karşı kalbimde taşıdığım muhabbet ve hakka bağlılıktan dolayı bunları s&ouml;yledim.</p>\n\n<p>\n	Muaviye belki de b&ouml;yle bir&nbsp; cevabı beklemediği i&ccedil;in, ne dediğini şaşırarak &ldquo;Ben Allah&rsquo;a yemin ederim ki Aliye bağlılık ve muhabbetten bir iz sende yoktur&rdquo; diye karşılık verdi.</p>\n\n<p>\n	Sude bu tartışmanın boşuna uzayacağını g&ouml;r&uuml;nce:</p>\n\n<p>\n	&ldquo;Ey Muaviye! Sıffın savaşı bitmiştir. Artık Allah hakkına, ge&ccedil;mişi konuşmaktan hatırlamaktan vazge&ccedil;&rdquo; dedi.</p>\n\n<p>\n	Muaviye: Hayır! Ben ge&ccedil;mişi unutacak birisi değilim. Senin yaptıklarını ve Ali ile ilgili olayları unutamam.</p>\n\n<p>\n	Sude: Ben senin ge&ccedil;mişi unutacağını s&ouml;ylemiyorum. Benim başka bir hedef i&ccedil;in buraya kadar geldiğimi s&ouml;ylemek istiyorum.</p>\n\n<p>\n	Muaviye: S&ouml;yle ni&ccedil;in geldin?</p>\n\n<p>\n	Sude &ldquo;Ey Muaviye, şimdi halkın y&ouml;netimi senin elindedir. Yarın kıyamette&nbsp; halkın haklarının &ccedil;iğnediğin i&ccedil;in Allah&rsquo;ın seni sorguya &ccedil;ekeceğini hi&ccedil; d&uuml;ş&uuml;nm&uuml;yor musun? Ey Muaviye, bize g&ouml;nderdiğin valilerin yalanlarıyla seni aldatıyor ve senden aldıkları g&uuml;&ccedil;le s&uuml;rekli bize zul&uuml;m ediyorlar. Buğday başakları gibi bizleri bi&ccedil;iyor ve bize hayat hakkı tanımıyorlar. En son vali olarak g&ouml;nderdiğin bu kişi, Ebi Ertat oğlu Busr, bizim i&ccedil;imize geldiğinden beri, bir yandan yiğitlerimizi katlederken mallarımızı da zorla yağmalamaktadır. Eğer seni g&ouml;zetmek istemeseydik topluca başkaldırarak onun haddini kendisine bildirirdik. Ben buraya gelerek onun hakkındaki şikayetimizi sana iletmeyi d&uuml;ş&uuml;nd&uuml;m. Eğer onu işinden alırsan sana teşekk&uuml;r eder; ama bunu yapmazsan seni iyice tanımış oluruz&rdquo;dedi.</p>\n\n<p>\n	Muaviye dayanamayarak &ldquo;Ey Sude! dedi, beni tehdit etmeye bile kalkıştın ve kendi kabilenin topluca başkaldırmasıyla beni korkutmak mı istiyorsun? Şimdi bunca k&uuml;stahlığına karşılık seni eli ayağı bağlı olarak bir deveye bindirip Busr b. Ertat&rsquo;in yanına g&ouml;t&uuml;rmelerini emir edeceğim. O nasıl isterse sana &ouml;yle muamele eder.&rdquo;</p>\n\n<p>\n	Sude, bu s&ouml;zleri duyunca başını yere&nbsp; dikerek biraz &ouml;ylece kaldı. Sonra ağlar vaziyette başını kaldırıp kendi kendine şu şiirleri okumaya başladı:</p>\n\n<p>\n	&ldquo;Hakkın selamı o engin ruha olsun ki toprakların altında bırakıldığında ger&ccedil;ekte adalette onunla g&ouml;m&uuml;ld&uuml;.</p>\n\n<p>\n	O hak ve adalet &ccedil;izgisinden asla ayrılamayacağına dair Hakka yemin etmişti; o s&uuml;rekli adaletle beraberdi.&rdquo;</p>\n\n<p>\n	Muaviye: Kimden bahsediyorsun? dedi.</p>\n\n<p>\n	Sude: Hz. Ali b. Ebi Talib&rsquo;ten diye cevap verdi.</p>\n\n<p>\n	Muaviye: Neden Ali&rsquo;yi hatırladın?&nbsp;&nbsp;</p>\n\n<p>\n	Sude: Hz. Ali ile ilgili bir olayı hatırladım. Bir yıl Hz. Ali, zekatları toplamak i&ccedil;in kabilemize bir memur g&ouml;nderdi. Bu adamın bize karşı tutumu sert ve insafsızca idi. Ben dayanamayarak Hz. Ali&rsquo;nin yanına şikayet i&ccedil;in gittim. Ulaştığımda Hz. Ali namaza başlamak &uuml;zere idi. Ama beni g&ouml;r&uuml;nce ve halktan birinin şikayet i&ccedil;in huzuruna gelmek istediğini anlayınca namaza başlamadı ve beni kabul etti. Sonra tam bir şefkatle bir ihtiyacın mı var diye sordu?</p>\n\n<p>\n	Evet dedim.</p>\n\n<p>\n	&ldquo;Bizim kabileye g&ouml;nderdiğin memur bize haksızlık ediyor; ben onu şikayet etmek i&ccedil;in buraya geldim.&rdquo;</p>\n\n<p>\n	Hz. Ali benim s&ouml;zlerimi duyunca ağlamaya başladı ve sonra ellerini g&ouml;ğe kaldırarak ş&ouml;yle dedi: &ldquo;Ey Allah, ben bu hatakar g&ouml;revlilere, halka haksızlık yapmaları, hak ve adalet &ccedil;izgisinden &ccedil;ıkmaları hususunda asla izin vermedim. Sonra bir deri par&ccedil;ası cebinden &ccedil;ıkarıp &uuml;zerine şu ayetleri yazdı:</p>\n\n<p>\n	&ldquo;Rahman ve Rahim Allah&rsquo;ın adıyla&rdquo;</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;...Size Rabbinizden a&ccedil;ık bir delil gelmiştir; artık &ouml;l&ccedil;&uuml;y&uuml; tartıyı tam yapın. İnsanların eşyalarını eksik vermeyin D&uuml;zeltilmesinden sonra yery&uuml;z&uuml;nde bozgunculuk yapmayın. Eğer inananlar iseniz bunlar sizin i&ccedil;in daha hayırlıdır.&rdquo;</strong> (A&rsquo;raf: 85)&nbsp;</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Eğer m&uuml;min iseniz Allah&rsquo;ın bıraktığı sizin i&ccedil;in daha hayırlıdır. Ben &uuml;zerinize bir bek&ccedil;i değilim.&rdquo;</strong> (Hud: 86)</p>\n\n<p style=\"margin-left:70.8pt;\">\n	Mektubun sonuna da ş&ouml;yle yazdı: <em>&ldquo;Bu mektup sana ulaştığında yerine bir başkasını tayin edinceye ve gelip elindeki malları senden devir alıncaya kadar elinde bulunan Beytu&rsquo;l-malı koru.&rdquo; </em></p>\n\n<p>\n	Hz. Ali ger&ccedil;ekte bu mektupla o adamı g&ouml;revden aldı.</p>\n\n<p>\n	Muaviye bu olayı duyunca kendi katibine &ldquo;Bu kadına bir emir yazarak Busr b. Ertat&rsquo;ın onun hakkında insaf ve adaletle davranmasını iste&rdquo; dedi</p>\n\n<p>\n	Sude: Bu emri sadece benim i&ccedil;in mi yazıyorsun, yoksa benim kabilem de bunda ortaklar mı?</p>\n\n<p>\n	Muaviye: &ldquo;Bu sadece senin i&ccedil;indir,&rdquo; dedi.</p>\n\n<p>\n	Sude: &ldquo;B&ouml;yle bir emri kabul etmek benim i&ccedil;in utan&ccedil; vesilesi ve ayıptır. Eğer her kesin hakkında ge&ccedil;erli olacak adilane bir emir &ccedil;ıkarsan ben bunu kabul ederim; aksi taktirde bırak ben de kabilemin kaderinde onlarla ortak olayım.&rdquo; dedi</p>\n\n<p>\n	Muaviye: Bu durum karşısında katibine &ldquo;Yaz ki, buna ve kabilesine dokunmasınlar ve bunlardan alınan mallar geri verilsin&rdquo; dedi.</p>\n\n<p>\n	Sonra şaşkınlıka Sude&rsquo;ye bakarak s&ouml;zlerine şunları da ekledi:</p>\n\n<p>\n	&ldquo;Ali&rsquo;nin s&ouml;zleri sizleri ne kadar g&uuml;&ccedil;lendirmiş, cesaretlendirmiş ki benim huzurumda &ccedil;ekinmeden b&ouml;ylesine konuşuyorsunuz,&rdquo;&nbsp; dedi.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- <em>Ikdu&rsquo;l-Ferid</em> c. 1 s. 19; <em>A&rsquo;lamu&rsquo;n-Niisa</em> s. 18.</p>\n	</div>\n</div>','Sude, Kahraman Bir Kadın','','publish','closed','open','','sude-kahraman-bir-kadin','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2927',0,'post','',0),(2928,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p align=\"center\" style=\"margin-left:28.4pt;\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>DOĞUMU VE TAHSİLİ</em></strong></p>\n\n<p>\n	Hicri Kameri 1312 yılında İran&#39;ın &quot;Erak&quot; kentinde ibadet, z&uuml;hd, ilim, takva ve iman nuruyla dolu bir evde d&uuml;nyaya geldi. Babası Erak&#39;ın&nbsp; tanınmış alimlerinden H&uuml;ccet-&uuml;l İslam vel m&uuml;slimin &quot;Şeyh Hacı Mirza Ferahani&quot;dir. Daha k&uuml;&ccedil;&uuml;k yaşlarda ilim tahsil etmeye başladı. B&uuml;y&uuml;k din alimleri olan Ayetullah Şeyh Muhammed &quot;Sultan-ul Ulema&quot; ve &quot;Hacı Şeyh Cafer&quot;in derslerinden istifade etti. 1903&#39;de Şeyh Abdul Kerim Hairi&#39;nin Erak&#39;ta havza kurmasıyla sekiz yılda bu havzada Şeyh&#39;in Usul-u Fıkıh ve Fıkıh derslerine katıldı.</p>\n\n<p>\n	1910&#39;da Kum&#39;a hicret etti. Yirmi &uuml;&ccedil; yıl, Ayetullah Hairi&#39;nin derslerinden istifade edip i&ccedil;tihad makamına ulaştı.</p>\n\n<p>\n	Kendisi m&uuml;&ccedil;tehid ve ayetullah olmasına rağmen Peygamber evlatlarına duyduğu saygıdan dolayı ders arkadaşı ve daha sonraları damadı olan Hz. Ayetullah Seyyid Muhammed Taki Honsari&#39;nin verdiği derslere katılırdı. Merhum Ayetullah Honsari hayatta olduğu s&uuml;rece haric dersi vermedi.</p>\n\n<p>\n	Evet o zat mutavazi, b&uuml;y&uuml;k m&uuml;&ccedil;tehid ve benzerine &ccedil;ok az rastlanan zahid Ayetullah Uzma Şeyh-ul Fukeha vel mu&ccedil;tehidin Hacı Şeyh &quot;Muhammed Ali ERAKİ&quot;den başkası değildi.</p>\n\n<p>\n	<strong><em>&nbsp;DERS VERME Y&Ouml;NTEMİ</em></strong></p>\n\n<p>\n	Ayetullah el-Uzma ERAKİ 1949 yılında Usul-u Fıkıh ve Fıkıh&#39;da haric dersleri vermeye başlayıp fazıl talebeleri derslerinde bir araya topladı. Dersinde sorulan soruları &ouml;nceden araştırıp iyice teşrih ettikten sonra k&uuml;rsiye &ccedil;ıkardı. Dersleri &ccedil;ok ilmi ve ağır olduğundan hari&ccedil; dersi yeni başlıyanlar i&ccedil;in anlaşılmaz derecedeydi. Fıkıhda &quot;Nikah, İcare, Taharet, Ticaret vb... derslerin haricini defalarca vermiş ve bu derslerin &ouml;ğrencileri tarafından yazmışmıştır.</p>\n\n<p>\n	Usul-u Fıkıh derslerini tamamen bir ka&ccedil; devre baştan sonra kadar vermiştir.</p>\n\n<p>\n	Hz. Ayetullah Uzma ERAKİ cuma namazları ikame ediyor ve Cuma hutbelerinde Hz. Ali&#39;nin (a.s) Nehc-ul Belağa&#39;sından hutbeler tefsir ederek halkı aydınlatıyordu.</p>\n\n<p>\n	Yine t&uuml;m dini m&uuml;nasebetlerde Ramazan, Muharrem ve Sefer aylarında evinde kurulan meclislerde katılan kalabalık halka karşı konuşmalar yapıyor ve geniş ufku ve derin ilmiyle halka dini h&uuml;k&uuml;mleri, Tevhid, Risalet, İmamet, İrfan vb... konuları a&ccedil;ıklardı.</p>\n\n<p>\n	Hz. Ayetullah Uzma ERAKİ &ouml;ğlenleri Feyziye medresesinde, akşamları ise Hz. Fatimat-ul Masume&#39;nin (a.s) t&uuml;rbesinde olan İmam Humeyni (r.a) mescidinde cemaat namazı kıldırırdı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>TE&#39;LİFLERİ</em></strong></p>\n\n<p>\n	1- Merhum Şeyh Sultan&#39;ın derslerinin takriri</p>\n\n<p>\n	2- Ustadı Merhum Şeyh Abdul Kerim Hairi&#39;nin <em>&quot;Durer-ul Feraid&quot; </em>adlı kitabına yazdığı haşiye. Bu kitap Kum İlim Havzası m&uuml;derrisler topluluğu tarafından basılmıştır</p>\n\n<p>\n	3- İ&ccedil;tihad ve Taklid, Şeyh Abdul Kerim Hairi&#39;nin derslerinin metnidir.</p>\n\n<p>\n	4- Yine ustadının &quot;VELAYET&quot; deslerinin metni.</p>\n\n<p>\n	5- Mekasibin Şerhi.</p>\n\n<p>\n	6- Usul-u Fıkıh derslerinin metni.</p>\n\n<p>\n	7- Miras konusunda Risale.</p>\n\n<p>\n	8- &Uuml;stadının Taharet deslerinin metni.</p>\n\n<p>\n	9- &Uuml;stadının Nikah derslerinin metni.</p>\n\n<p>\n	10- Tevzih-ul Mesail Risalesi.</p>\n\n<p>\n	11- Hac Rehberi.</p>\n\n<p>\n	12- İstiftaat Macmuası.</p>\n\n<p>\n	<strong><em>TALEBELERİ</em></strong></p>\n\n<p>\n	Ayetullah Uzma Eraki&#39;nin (r.a) y&uuml;zlerce belki de binlerce &ouml;ğrencisi vardır. Bunlardan bir ka&ccedil;ının adını zikretmekle yetiniyoruz.</p>\n\n<p>\n	1- Şeyh Muhammed Taki Salavati</p>\n\n<p>\n	2- Şeyh Abdul Cevad İsfahani Cebel Amuli.</p>\n\n<p>\n	3- Şeyh Ali Rıza İlahi (Damadı).</p>\n\n<p>\n	4- Şehit Mehdi Şah Abadi.</p>\n\n<p>\n	5- Şeyh Ali Penah İştihardi.</p>\n\n<p>\n	6- Şeyh Ebul Hasan Muslihi (oğlu).</p>\n\n<p>\n	7- Seyyit H&uuml;seyin Musevi Kirmani.</p>\n\n<p>\n	8- Seyyit Ali Musavi Yezdi.</p>\n\n<p>\n	<strong><em>RUHİ YAPISI VE AHLAKİ &Ouml;ZELLİKLERİ</em></strong></p>\n\n<p>\n	Hz. Ayetullah Uzma ERAKİ &ccedil;ok m&uuml;tevazi, al&ccedil;ak g&ouml;n&uuml;ll&uuml; yumuşak buylu birisiydi. Y&uuml;ce ilmi makamda olmasına rağmen daha arap edebiyatına yeni başlayan birisini bile dinler onun sorularını cevaplandırırdı.</p>\n\n<p>\n	Bir g&uuml;n &ouml;ğrencilerden birisi &uuml;stada ettiği işkalde &ccedil;ok direniyor ve israrla d&uuml;ş&uuml;ncesini savunurdu. Talebelerden bazıları onu bahs ve munazaradan vazge&ccedil;irmeye &ccedil;alışıyordu.</p>\n\n<p>\n	&Uuml;stad buna mani oldu ve ş&ouml;yle dedi: Sabaha kadar benimle tartışsa bile ben onun zihnindeki ş&uuml;pheyi gidermeye &ccedil;alışacağım. Bir talebenin zihnindeki bir ş&uuml;pheyi gidermek sabaha kadar ibadet etmekten daha faziletli ve sevabı daha &ccedil;oktur.</p>\n\n<p>\n	Ulemanın hakkını en g&uuml;zel bir şekilde eda ediyor. Onları saygıyla anıyordu. &Ouml;zellikle Seyyitlere saygı g&ouml;sterir &quot;Ben Peygamber soyundan olan seyyitlerin k&ouml;lesiyim&quot; derdi. &Ccedil;ok masraflı olan t&ouml;ren ve ziyaretlere katılmaz ve kendisi de b&ouml;yle bir ziyafet d&uuml;zenlemezdi. Şia aleminin taklit mercii olmasına rağmen Kum&#39;un eski mahallelerinden birinde yer alan evinde &ccedil;ok sade bir yaşantıya sahipti.</p>\n\n<p>\n	O Merhum Kur&#39;an&#39;la olan &uuml;ns&uuml;nden (&ccedil;ok okumasından) dolayı fevkalede bir hafızası vardı. &Ccedil;&uuml;nk&uuml; kendisi &quot;Mirzai Şirazi&quot;den naklediyor ki &quot;Rahmetli Mirza Şirazi sabahları bir ka&ccedil; hizib veya bir ka&ccedil; sahife d&uuml;ş&uuml;n&uuml;p, tefekk&uuml;r ederek Kur&#39;an okurdu.&quot;</p>\n\n<p>\n	Yaşlılık d&ouml;neminin son yıllarında bedeninin &ccedil;ok zayıf&nbsp; ve g&uuml;&ccedil;s&uuml;z olmasına rağmen Kur&#39;an&#39;ın ilk bir ka&ccedil; c&uuml;z&uuml;n&uuml; ve ayda bir, Ramazan&#39;da ise bir ka&ccedil; defa Kur&#39;an-ı hatım ediyordu.</p>\n\n<p>\n	Kur&#39;an tefsirlerinden ise Emin-ul İslam Tabersi&#39;nin &quot;Cevami-ul Cami&quot; tefsirini &ccedil;ok seviyordu; bu tefsiri defalarca &ouml;ğrencilerine ders vermişti.&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>TEHECC&Uuml;D ve GECE İBADETLERİ</em></strong></p>\n\n<p>\n	O geceleri aşık olduğu Rabbinin karşısında namaza durup raz-u niyaz eder, onun korkusundan ağlar, yalvarır ve sadece ona kul olduğunu, geceleri sabahlara kadar yaptıkları ibadetle dile getirirdi.</p>\n\n<p>\n	Hz. Ayetullah Uzma ERAKİ akşam namazlarını olduk&ccedil;a uzatırdı. Bazen kunutta &quot;Kumeyl&quot; duasını okurdu, bazen Hamd suresinden sonra &quot;Yasin, Rahman vb...&quot; sureleri okurdu. Bazıları o hazrete itiraz olarak ş&ouml;yle derlerdi. &quot;Namazda zayıfları ve yaşlıları da g&ouml;zetseniz nasıl olur&quot; dediklerinde, &quot;Kendimden daha zayıf ve yaşlı birisini g&ouml;remiyorum&quot; dedi.</p>\n\n<p>\n	Ayetullah Sanii O&#39;nun ahlaki &ouml;zelliklerini ş&ouml;yle anlatıyor; &quot;Z&uuml;hd, Maneviyat ve takva y&ouml;n&uuml;nden ilahi ahlakla ahlaklanmıştı. Hz. İmam Humeyni&#39;den (r.a) yaşca daha b&uuml;y&uuml;k, ilimde aynı devre hatta daha &ouml;nce olmasına rağmen &uuml;&ccedil; defa &quot;Camaran&#39;a&quot; giderek Hz. İmam&#39;ı yakından ziyaret etti. İmam&#39;ı ziyaret ettiğinde O&#39;na ş&ouml;yle selam verirdi: &quot;Esselamu Aleyke ya veliyyellah, Esselamu Aleyke yebne Resulillah&quot; yani selam olsun sana ey Allah&#39;ın velisi ve selam olsun sana ey Resulullah&#39;ın oğlu. &Ccedil;&uuml;nk&uuml; o İslam&#39;da olan azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; biliyordu.&quot;</p>\n\n<p>\n	Ger&ccedil;ekte bizim gibilerinin onun ahlakı hakkında konuşmamız veya yazmamız ona hakarettir. Zira onun imanı, takvası ve tevazu ve kişiliği bizim anlayamayacağımız kadar b&uuml;y&uuml;kt&uuml;r. Ayetullah el-Uzma Seyyit Muhammed Taki Honsari&#39;nin O&#39;nun hakkındaki; &quot;O&#39;nun yanında toprakla altının hi&ccedil; bir farkı yoktur. Altı hissinin altısı da ilim tahsil etmekle meşguldur&quot; diyorlar.</p>\n\n<p>\n	Ayetullah Seyyit Cafer Kerimi ve Ayetullah Abbas Hatem Yezdi: &quot;Şeyh-ul Fukeha Hz. Ayetullah Uzma Hacı Şeyh Muhammed Ali Eraki (r.a) asrın en b&uuml;y&uuml;k, en takvalı, en m&uuml;tevazi m&uuml;&ccedil;tehidlerinden idi.</p>\n\n<p>\n	Elbette bir &ccedil;ok alim onun ilmi, takvası, z&uuml;hd&uuml; ve tahareti hakkında yazmışlar ve konuşmuşlardır. Ancak bu makalede&nbsp; hepsini nakledemiyeceğiz, şimdilik bununla yetiniyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>&Ccedil;OCUKLARI</em></strong></p>\n\n<p>\n	Hz. Ayetullah Uzma Hacı Şeyh Muhammed Ali ERAKİ&#39;nin &ccedil;ocuklarından sadece saygı değer H&uuml;ccet-&uuml;l İslam vel M&uuml;slimin Hacı Şeyh &quot;Eb-ul Hasan Muslihi&quot; dini dallarda ders okumuştur. O havzanın ustadlarındandır. &Ccedil;eşitli konularda te&#39;lifleri vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>VEFATI</em></strong></p>\n\n<p>\n	Merhum Ayetullah ERAKİ 1994 Kasım&#39;ında 103 yaşında ebedi aleme irtihal etti ve miliyonlarca g&ouml;z&uuml; yaşlı insanın omuzunda teşyi edilerek Hz. Masume&#39;nin t&uuml;rbesinin yanıbaşında defnedildi.</p>\n\n<p>\n	Allah&#39;tan o merhumu Muhammed ve Al-i Muhammed ile mahşur etmesini, cennette Ehl-i Beyt&#39;e yakın ve ruhunu bizlere şefaat&ccedil;ı kılmasını, onun takva, nur ve ilminden bizi de yararlandırmasını niyaz ediyoruz.</p>','Merhum Ayetullah Muhammed Ali Eraki','','publish','closed','open','','merhum-ayetullah-muhammed-ali-eraki','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2928',0,'post','',0),(2929,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h1>\n	&nbsp;</h1>\n\n<p>\n	Şeyh Muhammed Ebu Cafer Kuleyn&icirc;, İslam d&uuml;nyasının tanınmış simalarından birisidir. &Ouml;zellikle Ehl-i Beyt (a.s)ın hadisleri &uuml;zerine araştırma yapanlar onu &ccedil;ok iyi tanırlar Eserleri, asırlarca t&uuml;kenmeyen bir kaynak olmuş, etki ve bereketi g&uuml;nden g&uuml;ne artmıştır. Onun yaşamının, fıkıh, hadis ve rical boyutlarını tanımak i&ccedil;in -ki bunlar eşsiz eseri &ldquo;el-K&acirc;fi&rdquo;de daha &ccedil;ok belirginleşiyor- geniş bir şekilde araştırmak gerekir. Bu kısa yazıda sadece bu eşsiz şahsiyetin biyografisini kısa bir şekilde a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h3>\n	Yaşadığı D&ouml;nem</h3>\n\n<p>\n	Şeyh Muhammed Kuleyn&icirc; (r.a), Abbasi hilafetinin kargaşa d&ouml;neminde yaşamıştır. H.k. 2.yy.&rsquo;ın yarısından başlayıp 4.yy.&rsquo;ın ilk &ccedil;eyreğine kadar s&uuml;ren bu d&ouml;nemde halifeler birbiri ardınca ya &ouml;ld&uuml;r&uuml;l&uuml;yor ya da azlediliyorlardı. B&ouml;ylesi hızla değişen siyasi bir ortamda o g&uuml;n&uuml;n toplumunun, ilmi ve k&uuml;lt&uuml;rel y&ouml;nden b&uuml;y&uuml;k ilerlemeler kaydederek yeni yeni &ouml;nemli ilmi merkezlerin oluşmasına şahid oluşu ger&ccedil;ekten ilgin&ccedil;tir. Rey, Kum, Bağdat, Kufe gibi şehirler zamanının fıkıh, hadis, tefsir, lugat, edebiyat, tarih, kelam vs. ilimlerin genelde odaklandığı yerlerdi. Merhum Kuleyni (r.a) bu ortamdan faydalanarak &ouml;mr&uuml;n&uuml; Bağdat ve Rey şehirlerinde Ehl-i Beyt (a.s) hadislerini toplamakla ge&ccedil;irmiştir.</p>\n\n<h3>\n	Adı, K&uuml;nyesi ve Lakapları:</h3>\n\n<p>\n	Muhaddislerin hal terc&uuml;mesi alanında yazılmış olan kitapların hepsinde onun adı Muhammed b. Yakub b. İshak olarak kaydedilmiştir. Yalnızca İbn-i Esir &ldquo;Kamil&rdquo; adlı eserinde onun babasının adını hatalı olarak &ldquo;Ali&rdquo; diye yazmıştır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Muhammed b. Yakub Kuleyn&icirc;&rsquo;nin Şia&rsquo;nın hadiste &ouml;nde gelen iki b&uuml;y&uuml;k muhaddisi, yani &ldquo;Men Layehzuruhul Fakih&rdquo; adlı eserin m&uuml;ellifi Muhammed b. H&uuml;seyn Saduk ve &ldquo;Tahzib&rdquo; ile &ldquo;İstibsar&rdquo;ın m&uuml;ellifi olan Muhammed b. Hasan Tusi ile ismi aynıdır. Her &uuml;&ccedil;&uuml;n&uuml;n de ismi &ldquo;Muhammed&rdquo; ve k&uuml;nyesi &ldquo;Ebu Cafer&rdquo;dir. Ama Merhum Kuleyni&rsquo;nin babasının adı Yakub, Merhum Saduk&rsquo;un babasının adı H&uuml;seyin ve Merhum Tusi&rsquo;nin babasının adı Hasan&rsquo;dır.</p>\n\n<p>\n	Şeyh Kuleyni&rsquo;nin (r.a) lakaplarına gelince; onun bir &ccedil;ok lakabı vardır. Bunlardan bazıları ikamet ettiği yerleri bildirir. &Ouml;rneğin, Rey şehrine bağlı Kuleyn k&ouml;y&uuml;nden olduğu i&ccedil;in Kuleyn&icirc; olarak tanınmıştır. Bu k&ouml;y şimdiki Rey şehri&rsquo;nin 38 km. g&uuml;ney batısında olup Kum yolunun 5 km. uzaklığında yer almıştır.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> Yine Rey ve Bağdat şehirlerinde kaldığı i&ccedil;in &ldquo;Raz&icirc;&rdquo; ve &ldquo;Bağdad&icirc;&rdquo; lakaplarını almıştır. Şeyh Kuleyni&rsquo;nin (r.a) diğer lakapları ise onun ilm&icirc; makamını ifade etmektedir. Onların en meşhuru &ldquo;Sikat-ul İslam&rdquo; lakabıdır. Bu lakap onun hadis naklindeki sadakat ve g&uuml;venirliğini bildirir.</p>\n\n<h3>\n	Doğum Tarihi:</h3>\n\n<p>\n	Onun doğum tarihi tam belirlenmiş değildir. Ama, İmam Muhammed Cevad (a.s)&rsquo;ın, İmam Ali Hadi (a.s)&rsquo;ın ve İmam Hasan Askeri (a.s)&rsquo;ın ashabından hadis naklettiğinden 3. yy&rsquo;ın ikinci yarısında d&uuml;nyaya geldiği s&ouml;ylenmektedir.</p>\n\n<p>\n	Her haluk&acirc;rda Gaybet-i Suğra&rsquo;nın hepsini ve ihtimalen İmam Hasan Askeri (a.s)&rsquo;ın hayatının da bir b&ouml;l&uuml;m&uuml;n&uuml; g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<h3>\n	İlmi Seferleri:</h3>\n\n<p>\n	Şeyh Kuleyni, gen&ccedil;liğini Kuleyn alimlerinin yanında ge&ccedil;irmiştir. Sonra kendisini daha &ccedil;ok ilerletmek i&ccedil;in zamanında ilim merkezlerinden sayılan Rey şehrine g&ouml;&ccedil; etmiştir. Orada Rey alimlerinden hadis &ouml;ğrenmiştir. Sikat-ul İslam Kuleyn&icirc; (r.a) Ehl-i Beyt (a.s)ın hadislerini toplamak i&ccedil;in defalarca İran&rsquo;ın &ccedil;eşitli şehirlerine yolculuk yapmıştır. Bu yolculuklarında bir &ccedil;ok hadis alimiyle mulakat etmiştir.</p>\n\n<p>\n	Bir m&uuml;ddet Kum kentinde ikamet etmiştir; o d&ouml;nemde Kum alimleri, sahih hadisleri uydurma hadislerden ayırtetmek hususundaki titizlikleriyle tanınmaktaydı. Kum&rsquo;da hadis hazineleri ve ilmi birikimleri &ccedil;oğaltıp daha bir derinleşti. Sonunda İmam-ı Zaman (a.s)ın sefirlerinin ikamet ettiği zamanının ilim merkezi olan Bağdat şehrine yerleşti.</p>\n\n<h3>\n	&Uuml;stadları:</h3>\n\n<p>\n	Sikat-ul İslam Kuleyni (r.a) Ehl-i Beyt (a.s)ın hadislerini bir&ccedil;ok muhaddis ve alimden ders almıştır. Onların isimlerini bu kısa yazıda zikretmeyi gerekli bulmamakla birlikte bazılarını zikretmekte fayda var: Ali b. İbrahim-i Kummi (Tefsir-i Kummi&rsquo;nin yazarı), Şeyh Muhammed b. Ali b. İbrahim b. Muhammed-i Hemdani, Şeyh Ebi-l H&uuml;seyin Muhammed b. Ali Cafer&icirc; Semerkand&icirc;, Muhammed b. Ahmed-i Hifaf-i Nişaburi, Hasan b. Fazl b. Yezid&icirc;-i Yemeni, H&uuml;seyin b. Hasan-ul Haşimi Alev&icirc;-i Raz&icirc;, Ali b. Muhammed b. İbrahim b. Aban-ı Kuleyni ve Ahmed b. Muhammed b. Ahmed b. Talha Ebu Abdullah Asimi. Bunların i&ccedil;erisinde Ali b. İbrahim b. Kummi, Şeyh Kuleyni (r.a)in en &ouml;nemli &uuml;stadlarındandır.</p>\n\n<h3>\n	&Ouml;ğrencileri:</h3>\n\n<p>\n	Sikat-ul İslam Kuleyni (r.a)in &ouml;ğrencileri sayılmayacak kadar &ccedil;oktur. &Ccedil;&uuml;nk&uuml; o &ccedil;eşitli şehir ve ilmi merkezlerde hadis nakletmiştir. Bir &ccedil;ok alim de ondan hadis nakletmiştir.</p>\n\n<p>\n	Ebu Abdullah Ahmed b. İbrahim-i Samiri, Ebi-l Hasan b. Davud, Ebi-l Hasan el-Akran&icirc;, Ahmed b. H&uuml;seyn-i Attar, Ali b. Muhammed-i Razi, Muhammed b. İbrahim Numani, Ali b. Abdullah-il Verrak ve diğer bir &ccedil;ok kimse onun &ouml;ğrencilerindendir.</p>\n\n<p>\n	Şii alimlerinin yanısıra şafii fakihlerinden olan Muhammed b. İbrahim b. Yusuf&nbsp; b. el-Katip gibi bazı Ehl-i S&uuml;nnet alimleri de Merhum Kuleyni&rsquo;den ders almışlardır. O, Bağdat&rsquo;tayken &ldquo;K&acirc;fi&rdquo; kitabını şeyh Kuleyni&rsquo;den (r.a) nakletmiştir.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yine Ebu-l Kasım Ali b. Muhammed b. Abdu-l Kufi, ve Abdullah b. Muhammed b. Zekvan<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> da ondan ders alan s&uuml;nni alimlerdendir.</p>\n\n<h3>\n	Eserleri:</h3>\n\n<p>\n	Sikat-ul İslam Kuleyni (r.a) &ldquo;K&acirc;fi&rdquo; adlı &ouml;nemli eserinden başka diğer kitapları da vardır. Ne yazık ki, onun eserlerinden bazıları 11. yy.a kadar kalmasına rağmen elimize ulaşmamıştır. Onlardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- R&uuml;ya tabiri</p>\n\n<p>\n	2- Kitab-ur Re&rsquo;d &acirc;l&acirc;-l Geramite.</p>\n\n<p>\n	3- Resail (veya Resail-ul Eimme -a.s-)</p>\n\n<p>\n	4- Kitab-ur Rical.</p>\n\n<p>\n	5- Hasais-ul Gadir (veya Hasais-ul Yevm-ul Gadir).<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Elbette Şeyh Mufid, Şeyh Tusi, Şeyh Saduk gibi bazı alimlere g&ouml;re, Merhum Kuleyni&rsquo;nin eserleri bundan azdır. Bunun nedeni ise onun &ouml;mr&uuml;n&uuml;n b&uuml;y&uuml;k bir kısmını (yaklaşık 20 yılını)<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> Ehl-i Beyt (a.s)ın hadislerini eşsiz eseri &ldquo;K&acirc;fi&rdquo;de toplamakta ge&ccedil;irmesi olabilir.</p>\n\n<p>\n	Sikat-ul İslam Kuleyni (r.a)&rsquo;in en &ouml;nemli eseri &ldquo;el-K&acirc;fi&rdquo;dir. Dolayısıyla Merhum Kuleyni&rsquo;nin bu eserini burada kısaca tanıtmaya &ccedil;alışacağız:</p>\n\n<p>\n	Sikat-ul İslam Kuleyni (r.a) bu kitabını &uuml;&ccedil; b&ouml;l&uuml;me ayırmıştır:</p>\n\n<p>\n	<strong>1- Usul-ul K&acirc;fi:</strong> K&acirc;fi&rsquo;nin bu b&ouml;l&uuml;m&uuml; taşıdığı &ouml;nem dolayısıyla alimlerin olduk&ccedil;a ilgisini &ccedil;ekmiştir. Merhum Kuleyni akaid ve ahlakla ilgili hadisleri hi&ccedil; bir Ehl-i S&uuml;nnet ve Şia&rsquo;nın temel hadis kitaplarında eşine raslanmayacak şekilde b&ouml;l&uuml;mlere ayırarak sınıflandırmıştır. Sekiz b&ouml;l&uuml;mde topladığı akaid ve ahlakla ilgili hadisler şunlardan ibarettir: 1- Akıl ve Cehalet, 2- İlmin Fazileti, 3- Kitab-ı Tevhid, 4- Kitab-ı H&uuml;ccet, 5- İman ve K&uuml;f&uuml;r, 6- Kitab-ı Dua, 7- Kur&rsquo;an-ı Kerim&rsquo;in Fazileti, 8- Kitab-ı İşret.</p>\n\n<p>\n	<strong>2- Furu-u K&acirc;fi: </strong>Bu b&ouml;l&uuml;mde 24 başlık altında Kitab-ı Taharet, Kitab-ı Salat, Kitab-ı Siyam, vb. konuları toplamıştır. Bu b&ouml;l&uuml;m fakihlerin fıkh&icirc; h&uuml;k&uuml;mleri &ccedil;ıkarmak i&ccedil;in başvurdukları &ouml;nemli hadis kaynaklarından birisidir.</p>\n\n<p>\n	<strong>3- Revzat-ul K&acirc;fi: </strong>Merhum Kuleyni (r.a) bu b&ouml;l&uuml;mde değişik konularla ilgili hadislere yer vermiştir. Bu b&ouml;l&uuml;mde, Peygamber-i Ekrem&rsquo;in (s.a.a) sireti, kısas-ı enbiya, m&uuml;sl&uuml;manların hakları gibi &ccedil;eşitli konular yer almıştır.</p>\n\n<h3>\n	K&acirc;fi&rsquo;nin &Ouml;zellikleri:</h3>\n\n<p>\n	K&acirc;fi&rsquo;nin &ouml;zelliklerinden birisi, az bir b&ouml;l&uuml;m&uuml; dışında b&uuml;t&uuml;n hadislerin senetlerini zikretmesidir.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> Şeyh Kuleyni hadislerden bazısının senedinde &ldquo;bu hadisi ashabımızdan bir gruptan naklediyorum&rdquo; diye tabir etmiştir.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> Bu tabiri ilk olarak kullanan Şeyh Kuleyni&rsquo;dir. Merhum Kuleyni eğer bir hadisi bir ustadından nakletmişse onun ismini zikretmiştir; ama bir hadisi bir ka&ccedil; ustadından nakletmişse o zaman onu bir şahsa isnat etmekten &ccedil;ekinmiş ve kısaca &ldquo;bunu ashabımızdan bir gruptan naklediyorum&rdquo; demiştir. Ama Merhum Kuleyni&rsquo;nin &ldquo;ashabımızdan bir grup&rdquo; tabiriyle kimleri kastettiği bellidir. Bu tabirle kimleri kastettiği senedin bir sonraki halkasında yeralan ravilerin isminden anlaşılır.</p>\n\n<p>\n	Şeyh Tusi (r.a) &ldquo;Fihrist&rdquo;te ve Necaşi de &ldquo;Rical&rdquo;de hadis naklederken aynı y&ouml;ntemi kullanmışlardır.</p>\n\n<p>\n	K&acirc;fi&rsquo;nin diğer bir &ouml;zelliği İmam Zaman (a.f)in &ouml;zel naiblerinin zamanında yazılmasıdır. Kuleyni (r.a) de onların ikamet ettiği yer olan Bağdat&rsquo;ta ikamet ediyordu. Tabi ki, o da diğer şiiler gibi İmam Zaman (a.f)in naipleriyle irtibat i&ccedil;erisindeydi. Bu y&uuml;zden K&acirc;fi&rsquo;yi yazdığı m&uuml;ddet i&ccedil;erisinde hadisleri onlara sunup, sahih olup olmadıkları hakkında onların g&ouml;r&uuml;şlerini alma ihtimali g&uuml;&ccedil;l&uuml;d&uuml;r. Ama, K&acirc;fi&rsquo;nin hadislerinin naiblere sunduğuna veya naiplerin İmam Zaman (a.s)&rsquo;a sunduklarına dair elimizde kesin bir delil yoktur.</p>\n\n<p>\n	Başka bir &ouml;zellik de K&acirc;fi&rsquo;nin hadislerinin &ccedil;ok olmasıdır. Kuleyni (r.a) bu kitapta 16199 hadis toplamıştır. Bu sayı sahih-i Buhari&rsquo;nin hadislerinin yaklaşık iki katıdır. Sahih-i Buhari&rsquo;nin hadisleri tekrarlananlarla birlikte 7275 tanedir.</p>\n\n<p>\n	<strong>Bir Eleştiri ve Cevap:</strong></p>\n\n<p>\n	Bazıları K&acirc;fi&rsquo;de zayıf hadislerin bulunduğunu ileri s&uuml;rerek bu kitaba g&uuml;venilmeyeceğini s&ouml;yl&uuml;yorlar. &Ouml;rneğin, K&acirc;fi&rsquo;de Kur&rsquo;an&rsquo;ın tahrif olunduğuna dair hadisler olduğu i&ccedil;in bu kitap ve m&uuml;ellifi Kuleyni&rsquo;nin hadislerine g&uuml;venilemeyeceğini s&ouml;ylemektedirler. Bu s&ouml;z tamamen yanlıştır ve bunu ileri s&uuml;renin hadis ilminden habersiz olduğu g&ouml;sterir. &Ccedil;&uuml;nk&uuml; herhangi bir inanca sahip olan kimse, kendi inancına g&ouml;re hadis uygurduğu isbatlanmadık&ccedil;a bu onun hadislerinin itibarına zarar vermez. Merhum Kuleyni&rsquo;nin Kur&rsquo;an&rsquo;ın s&ucirc;relerini okumanın fazileti hakkında naklettiği hadisler onun m&uuml;sl&uuml;manların elinde bulunan mushafa sarılmaya amelen teşvik ettiği a&ccedil;ık&ccedil;a g&ouml;stermektedir. &Uuml;stelik o, Kur&rsquo;an&rsquo;ın tahrif edildiğine dair naklettiği hadislerin yanısıra tahrifi reddeden hadisleri de nakletmiştir.Oysa, Kur&rsquo;an-i Kerim&rsquo;in tahrif olduğunu vurgulayan hadisler meşhur ehl-i s&uuml;nnet kaynaklarında daha fazladır;&Ouml;rneğin Buhari c.2 s. 307;&nbsp; c.3 s.215; c.2 s.140;c.2 s.179&rsquo;a muraccat ediniz.Ohalde bir hadisin zayıf olması o hadisin bulunduğu kitabın zayıf olduğunu g&ouml;stermez.</p>\n\n<p>\n	<strong>Alimlerin Nazarında K&acirc;fi ve Şeyh Kuleyni (r.a):</strong></p>\n\n<p>\n	11 asırdan bu yana b&uuml;y&uuml;k şii alimleri ve ilm&icirc; &ccedil;evreler daima hadis ve hadise ait &ccedil;eşitli konularda &ccedil;ok sayıda kitaplar yazmışlardır. Buna rağmen K&acirc;fi ehemmiyet ve itibar a&ccedil;ısından azamet ve değerini koruyarak g&uuml;n&uuml;m&uuml;zde bile Kur&rsquo;an-ı Kerim&rsquo;den sonra en muteber kitaplar arasında yer almaktadır.</p>\n\n<p>\n	K&acirc;fi&rsquo;nin bu şekilde muteber olması, onun 11 asır boyunca hadis konusunda titiz ve eleştirmen muhaddisler tarafından araştırma ve incelemeye tabi tutulmasından dolayıdır. K&acirc;fi&rsquo;nin hadislerinin herbiri tek tek binlerce fakih, hekim, m&uuml;tekellim, muhaddis ve hatibin incelemesinden ge&ccedil;miştir ve bu kitabın senedinde yeralan raviler tek tek araştırılmış, onların muteber insanlar olup olmadıkları hakkında g&ouml;r&uuml;şlerini belirtmişlerdir ki, neticede onların takdir ve onayını kazanmıştır.</p>\n\n<p>\n	Başka bir ifadeyle masum imamla Kuleyni arasındaki vasıtaların incelenmesi esasına dayalı olan rical ilmi a&ccedil;ısından K&acirc;fi&rsquo;nin hadislerinin itibar d&uuml;zeyi; &ouml;rneğin Ehl-i S&uuml;nnet&rsquo;in meşhur hadis kaynağı olan Buhari ve M&uuml;slim gibi eserlerle mukayese edildiğinde hem muhteva ve hadisleri sınıflandırma y&ouml;n&uuml;nden ve hem de ravilerin tanınmış ve g&uuml;venilir olmaları a&ccedil;ısından K&acirc;fi&rsquo;nin daha &uuml;st&uuml;n olduğu ortaya &ccedil;ıkar. Ne yazık ki, Ehl-i S&uuml;nnet&rsquo;te fıkıhta hadis ilmiyle ilgili ictihadi araştırmalar yasaklandığı i&ccedil;in bu kitaplar &uuml;zerinde senet y&ouml;n&uuml;nden araştırma yapılmıyor. Ama, Şia&rsquo;da b&ouml;yle bir yasak ne fıkıhta ve ne de hadiste s&ouml;z konusu olmamıştır ve onun i&ccedil;in de s&uuml;rekli olarak alimler hadislerin senetlerini incelemeye tabi tutabiliyor ve &ouml;l&ccedil;&uuml;ler dahilinde kendi g&ouml;r&uuml;şlerini s&ouml;yleyebiliyorlar. &Ouml;rneğin, K&acirc;fi&rsquo;de falan hadisin senet y&ouml;n&uuml;nden zayıf olduğunu ileriye s&uuml;rebiliyorlar. Ama Sahih-i Buhari i&ccedil;in b&ouml;yle bir iş Ehl-i S&uuml;nnet camiasının alimleri tarafından yapılamıyor ve taklidi olarak Buhari&rsquo;deki b&uuml;t&uuml;n hadisler sahih olarak nitelendiriliyor.</p>\n\n<p>\n	Burada K&acirc;fi ve Kuleyni hakkında alimlerin &ouml;vg&uuml;lerinin bir kısmına kısaca nakledelim:</p>\n\n<p>\n	1- Şeyh Mufid: K&acirc;fi, Şia&rsquo;nın (hadis) kitaplarının en b&uuml;y&uuml;ğ&uuml; ve en faydalısıdır.</p>\n\n<p>\n	2- Şeyh Tusi &ldquo;Rical&rdquo;de ş&ouml;yle diyor: Kuleyni (r.a) b&uuml;y&uuml;k bir alim ve hadis bilginidir. Onun bir&ccedil;ok eseri vardır ki, K&acirc;fi onların en meşhurudur.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;3- Necaşi ş&ouml;yle diyor: Muhammed b. Yakup b. İshak Ebu-l Cafer-i Kuleyni hadis konusunda titiz ve &ccedil;ok g&uuml;venilir birisidir. Değerli kitabı K&acirc;fi&rsquo;yi 20 yılda yazmıştır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Seyyid b. Tavus-i Hilli: Muhammed b. Yakup Kuleyni&rsquo;nin emanetdarlığı ve g&uuml;venirliğini herkes kabul etmektedir.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	5- İbn-i Esir: Kuleyni İmamiyye&rsquo;nin ileri gelenlerinden ve alimlerindendir.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	6- Allame Seyyid Abdulaziz Tabatabai: Zehebi &ldquo;M&uuml;ştebeh&rdquo;in 2. cildinin 553. sayfasında onu ş&ouml;yle medhediyor: Muhammed b. Yakub-i Kuleyni Şia&rsquo;nın ileri gelenlerinden olup, Abbasi halifelerinden Muktedir&rsquo;in zamanında yaşamıştır.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	7- İbn-i Hacer Askalani: O, Şia&rsquo;nin fakihlerinden ve Şia mezhebine g&ouml;re kitap yazanlardandır.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Kuleyni ve K&acirc;fi&rsquo;yi başka bir &ccedil;ok alim ve tarih&ccedil;i de &ouml;vm&uuml;şt&uuml;r ki, s&ouml;z&uuml; uzatmamak i&ccedil;in onları getirmiyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;vg&uuml;lerden alınan sonu&ccedil;u bir c&uuml;mleyle ş&ouml;yle &ouml;zetleyebiliriz.</p>\n\n<p>\n	&ldquo;K&acirc;fi, İslam&icirc; kitapların en muteber olanları arasında yer almaktadır.&rdquo;</p>\n\n<p>\n	Şunu da belirtmek gerekir ki şii alimlerinin g&ouml;r&uuml;şlerini nakletmekten gayemiz, Şia&rsquo;nın &ouml;teki hadis kitaplarıyla mukayese edildiğinde K&acirc;fi&rsquo;nin değer ve itibar y&ouml;n&uuml;nden birinci makamda olduğunu beyan etmektir. Yani, hadis ilmi araştırmaları, K&acirc;fi&rsquo;nin senet ve metninin sıhhat ve yakine ulaştırma y&ouml;n&uuml;nden y&uuml;ksek bir dereceye sahip olduğunu ortaya koymaktadır. Onların bu &ouml;vg&uuml;leri K&acirc;fi&rsquo;nin hadislerinin hepsinin mutlaka Masumlar&rsquo;dan (a.s) nakledildiği anlamında değildir. Bu y&uuml;zden genelde Şia uleması K&acirc;fi&rsquo;deki hadislerin hepsine g&uuml;venip, onlarla amel etmeyi farz bilmemişlerdir. Aksine, K&acirc;fi&rsquo;nin hadislerini &ouml;teki hadis kitapları gibi hadis ilmi &ouml;l&ccedil;&uuml;lerine g&ouml;re inceledikten sonra hadislerin sahih olup-olmadığında karar verilmesi gerektiğine inanmaktadırlar.</p>\n\n<h3>\n	K&acirc;fi&rsquo;nin Bazı Şerhleri:</h3>\n\n<p>\n	K&acirc;fi&rsquo;ye şerh olarak bir &ccedil;ok kitaplar vardır ki bazıları onların sayısının 81&rsquo;e ulaştığını s&ouml;ylemekteler.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a> Ancak, onlardan 4 tanesi a&ccedil;ıklama ve sorunları halletme a&ccedil;ısından diğerlerinden daha iyi olup şunlardan ibarettirler:</p>\n\n<p>\n	1- Sadruddin-i Şirazi (Molla Sedra)nin şerhi. O kendi anlayışına g&ouml;re K&acirc;fi&rsquo;deki hadisleri felsefi ve irfani y&ouml;nden a&ccedil;ıklamıştır.</p>\n\n<p>\n	2- Molla Sedra&rsquo;nın &ouml;ğrencilerinden olan Molla Muhsin Feyz-i Kaşani &ldquo;Vafi&rdquo; adlı eserinde &uuml;stadının g&ouml;r&uuml;şlerine yakın g&ouml;r&uuml;şler beyan etmiş.</p>\n\n<p>\n	3- Molla Salih Mazenderani&rsquo;nin şerhi.</p>\n\n<p>\n	4- Allame Meclisi&rsquo;nin yazdığı &ldquo;Mir&rsquo;at-ul Ukul&rdquo; adlı şerhi. Bu şerhde Allame Meclisi hadisleri daha &ccedil;ok fakih ve muhaddislerin nazarıyla değerlendirmiştir.</p>\n\n<h3>\n	&Ouml;l&uuml;m Yeri ve Tarihi:</h3>\n\n<p>\n	Hadis bilginleri Merhum Kuleyni (r.a)in 329<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> ya da 328<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a> H.K.&rsquo;nin Şaban ayında vefat ettiğini ileri s&uuml;rmektedirler.</p>\n\n<p>\n	Şi&icirc; ve s&uuml;nn&icirc; tarih&ccedil;ileri onun Bağdat&rsquo;taki &ldquo;Bab-ul Kufe&rdquo; denen mekanda vefat ettiğinde ittifak etmişlerdir. &ldquo;Bab-ul Kufe&rdquo; eski Bağdad&rsquo;ın g&uuml;neybatısında Kufe&rsquo;ye bakan b&uuml;y&uuml;k kapılardan birisidir.</p>\n\n<p>\n	Mısırlı Ahmed Emin, &ldquo;Duh-al İslam ve M&uuml;steşrik Danaldisinde Şia Akidesi&rdquo; adlı kitablarında hataya d&uuml;ş&uuml;rerek onun Kufe şehrinde vefat ettiğini zannetmişlerdir.</p>\n\n<p>\n	Şeyh Kuleyni (r.a) vefat edince Bağdat&rsquo;ın b&uuml;t&uuml;n ileri gelenleri onun cenaze merasimine katıldılar. Cenaze namazını ise Şia&rsquo;nın b&uuml;y&uuml;k alimlerinden Seyyid Muhammed b. Cafer-ul Hasan (ki Ebu Kirad diye tanınmıştır) kıldırmıştır. Mezarı şu anda Bağdat&rsquo;ın &ldquo;Cueyfir&rdquo; b&ouml;lgesindedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- el- Kamil fit-Tarih, İbn-i Esir, c.8, s.364 (328 h.k. olayları b&ouml;l&uuml;m&uuml;).</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Şerh-i Usul-ul K&acirc;fi, Şeyh Abdulh&uuml;seyin Abdullah Muzafferi, c.1, s.12-13.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Meşayih-us Sikat, s.90; Şerh-i Usul-u K&acirc;fi (Muzaffer) c.1, s.24.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Tarih-i İbn-i Asakir, c.16, s.137 (Seyid Tabatabai&rsquo;nin &ldquo;Gadir&rdquo; adlı kitabından nakletmiştir, s.39).</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bu kitabın adını yalnızca Seyid Tabatabai &ldquo;Gadir&rdquo; adlı kitabının 38. sayfasında nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Rical-i Necaşi, s.377/1026.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- el-V&acirc;fi, c.1, s.31 mukaddime.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Rical-i Necaşi, 377, 1026, Rical-i Allame: 271-272 minel Faidetis Salise.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Rical-i Şeyh, 495/27.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Rical-i Necaşi, 377/1026.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Keşf-ul Muhecce, 185.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- el-Kamil-u fit Tarih, 4/36.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- el-Gadir fit Tras-il İslami: 40.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Lisan-ul Mizan, 5:433.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- eş- Şeyh-ul Kuleyn-il Bağdadi, s.158-177.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Rical-i Necaşi, s.377/1026, Rical-i Şeyh, s.495/27.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Fihrist-i Şeyh, s.135/591, İbn-i Esir&rsquo;de &ldquo;Kamil&rdquo; adı kitabında yazmıştır.</p>\n	</div>\n</div>','Şeyh Muhammed Kuleynî','','publish','closed','open','','seyh-muhammed-kuleyni','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2929',0,'post','',0),(2930,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h5 style=\"text-align: right;\">\n	Kadir Akaras</h5>\n\n<p>\n	Son zamanlarda İsl&acirc;m coğrafyasında gelişen olayların, d&uuml;nyanın g&uuml;ndemini oluşturmakta olduğunu ve bu sayede etnik ayrışmalarla kavgaların k&ouml;r&uuml;klendiğini &uuml;z&uuml;lerek g&ouml;rmekteyiz.</p>\n\n<p>\n	ABD emperyalizminin &ouml;nc&uuml;l&uuml;ğ&uuml;nde başlatılan demokratikleşme seferleri (!) (Ha&ccedil;lı Seferleri) Afganistan&#39;da başlayıp Irak&#39;ta doruğa &ccedil;ıkmıştır. Bu gelişmeler sonucu ne yazık ki, bir yandan kan ve g&ouml;zyaşı akıtılmakta, diğer yandan insan haklarından s&ouml;z edilerek yeni savaşlar ve saldırıların sinyalleri verilmektedir.</p>\n\n<p>\n	Emperyalizmin Ortadoğu&#39;daki başlıca hedefinin, gasıp İsrail rejiminin g&uuml;venliğini sağlamak olduğundan aklıselim sahibi hi&ccedil; kimsenin kuşkusu yoktur. Dolayısıyla bu gayrimeşru ve işgalci rejimi potansiyel olarak tehdit eden her toplum, emperyalizmin hışmına uğramakta ve bir dizi baskılar ve yaptırımlara maruz kalmaktadır.</p>\n\n<p>\n	Arap-S&uuml;nn&icirc; &uuml;lkeler, Şi&icirc; hilalinden korkutularak şefkatli dadı rol&uuml;ndeki ABD&#39;nin kucağına &ccedil;ekilmekte, Pakistan &quot;eski tas, eski hamam&quot; ihtilaller koleksiyonunu zenginleştirmekte, insan hakları ve demokrasi evliliğinden sakat doğan Irak bebeği etnik &ccedil;atışmalarla meşgul edilmekte ve i&ccedil;inde yaşadığımız &uuml;lkemiz ise, bir anda PKK ter&ouml;r &ouml;rg&uuml;t&uuml; tarafından eylemlerin sıklaştırılmasıyla baskı altına alınması istenmektedir. B&uuml;t&uuml;n bunlar, b&uuml;y&uuml;k bir oyunun sergilendiğini g&ouml;stermek a&ccedil;ısından &ccedil;ok &ouml;nemli g&ouml;stergelerdir. Her toplumu bir şekilde meşgul ettikten sonra atılması gerekli adım atıldı ve Filistin halkının se&ccedil;ilmiş Hamas h&uuml;k&uuml;meti baypas edilerek se&ccedil;imlerde yenilgiye uğrayan Abbas h&uuml;k&uuml;meti Arap şeyhlerinin desteğiyle Filistin halkının meşru (!) temsilcisi olarak Annapolis Konferansı&#39;na &ccedil;ağırılarak, &quot;s&ouml;zde barış, &ouml;zde diplomatik lin&ccedil;&quot; masasına oturtuldu.</p>\n\n<p>\n	&quot;B&uuml;t&uuml;n bu &ccedil;abalar, pl&acirc;nlanan amaca ulaşacak mı?&quot; diye sorarsanız, elbette ki &quot;Hayır!&quot; diyeceğiz. &Ccedil;&uuml;nk&uuml; halkın olaylara refleksi, fildişi kulelerde oturanların pl&acirc;nladığı gibi olmamıştır, bundan sonra da olmayacaktır. Bunu ispatlamak i&ccedil;in uzun uzadıya toplumsal refleksler haritası sunmayacağım. L&uuml;bnan ve Filistin&#39;de yaşanan 60 yıllık uzun bir tarih, yeteri kadar ipu&ccedil;ları veriyor g&ouml;zlemcilere.</p>\n\n<p>\n	Kaldı ki, d&uuml;nyada hızla gelişen İsl&acirc;m&icirc; uyanış ve adalete olan &ouml;zlem, adil olmayan t&uuml;m &ccedil;&ouml;z&uuml;mleri ş&uuml;phesiz etkisiz kılacaktır.</p>\n\n<p>\n	Zira &ccedil;&ouml;z&uuml;mler; artık devletlerin masasında değil, toplumların vicdanında şekilleniyor. Şunu unutmamalıyız ki, genel manada doğu, &ouml;zel manada Ortadoğu toplumlarının kendilerine has yapılarının yanı sıra, refleks ve tepkilerini oluşturan en &ouml;nemli unsur din&icirc; hassasiyetleri ve bilin&ccedil;leridir.</p>\n\n<p>\n	Ge&ccedil;tiğimiz yıllarda bilincin azlığı bu toplumları bilin&ccedil;siz refleks vermeye itmiş ve kısmen de ter&ouml;rize etmişti. Ancak bilin&ccedil; seviyesinin son yıllarda artmasıyla sosyal refleksler, yerini bilin&ccedil;li tepkilere bırakmış ve daha başarılı sonu&ccedil;lar elde etmeyi sağlamıştır. Bu da emperyalizmi ve b&ouml;lgesel işbirlik&ccedil;ilerini derinden sarsmıştır. Artık ne olursa olsun etnik kışkırtmalar istedikleri sonu&ccedil;ları vermiyor, farklı mezhep ve dinlere mensup insanları kolayca kardeş kavgasına d&uuml;ş&uuml;remiyorlar. Ortadoğu toplumunun mensup olduğu barış ve kardeşliği esas alan İsl&acirc;m dini insanlar tarafından daha iyi anlaşıldık&ccedil;a, huzur ve refah da o toplumlarda artmakta, emperyalizmin umutlarını s&ouml;nd&uuml;rmektedir.</p>\n\n<p>\n	M&uuml;sl&uuml;manlığın S&uuml;nn&icirc; ve Şi&icirc; ekollerine mensup insanlar artık kardeş&ccedil;e yaşamasını biliyor, birbirlerinin kaynaklarını okuyor, aynı &ccedil;atı altında ibadet ediyor ve &acirc;limlerini dinleyebiliyorlar. Bir olmak, iri olmak ve diri yaşayabilmek i&ccedil;in karşı tarafın tezlerini ve &ouml;nerdikleri &ccedil;&ouml;z&uuml;m yollarını dinleyebiliyorlar.</p>\n\n<p>\n	&Ouml;teden beri İsl&acirc;m toplumunun birlik ve dirliğini sağlamanın tek yolunun imamet ve velayet sistemi olduğunu savunan Ehlibeyt Ekolu bug&uuml;n de bu sistemi savunmakta ve daha fazla ihtiya&ccedil; duyulduğunu vurgulamaktadır. Şia Ekol&uuml;&#39;ne mensup &acirc;limler, d&uuml;nyamızın barış ve huzura erişmesi i&ccedil;in yapılan &ccedil;eşitli toplantılarda bu tezi g&uuml;ndeme getirmekte ve ilm&icirc; m&uuml;nazaralarda bu sistemin İsl&acirc;m&icirc; kaynaklarını anlatmaktadırlar. <strong>İmamet</strong> ve <strong>Velayet</strong> sisteminin g&uuml;ndeme taşınması, S&uuml;nn&icirc;leri Şi&icirc;liğe davet etmek değil, M&uuml;sl&uuml;man toplumların birliğini sağlamak i&ccedil;indir. Bunu kendimizden değil, sevgili Peygamberimizin reyhanesi Fatıma&#39;nın (s.a) s&ouml;z&uuml;nden anlıyoruz.</p>\n\n<p>\n	&quot;Ehlibeyt&#39;e itaati, din i&ccedil;in bir d&uuml;zen (halkın d&uuml;zene girmesi i&ccedil;in) farz kıldı; imametimizi tefrikadan korunmak i&ccedil;in gerekli kıldı.&quot; (Bk. Hidayet &Ouml;nderleri, c.3, s.183)</p>\n\n<p>\n	İslam d&uuml;nyasında vahdet ve kardeşlik &ccedil;alışmaları ve Irak&rsquo;ın yakın ge&ccedil;mişine damgasını vurmuş &uuml;nl&uuml; tarih&ccedil;i ve yazar Allame Askeri, İmamet ve Velayet tezinin sadece bir mezhebe has olamayacağını, İslam&rsquo;ın &ouml;z&uuml; ve M&uuml;sl&uuml;manların geleceğini kurtarabilecek bir yol olduğunu vurgulayan alimlerden biridir.</p>\n\n<p>\n	Nisan 2007 tarihinde Uluslararası Tahran Kitap Fuarı&#39;na katılmıştık. Tahran&#39;ın kuzeyinde &ccedil;ok geniş bir alanda yapımı devam eden Musalla (Cuma namazının kılındığı mek&acirc;n) alanı aynı zamanda fuarın yapıldığı yer idi.</p>\n\n<p>\n	On g&uuml;n s&uuml;ren bu fuar &ccedil;er&ccedil;evesinde bir&ccedil;ok yazar ve şahsiyetle g&ouml;r&uuml;şme fırsatı yakaladık. O şahsiyetlerin biri de, Merhum All&acirc;me Asker&icirc; idi. İsl&acirc;m d&uuml;nyasının yakından tanıdığı bu eşsiz şahsiyet, ilm&icirc; araştırmaları ve eserleri yanında, b&ouml;lgenin yakın siyas&icirc; tarihinde rol alması ve hassas gelişmelere şahit olmasıyla da tanınmaktadır. All&acirc;me, Necef ilim havzasının &ouml;nemli şahsiyeti olarak Bağdat&#39;ta bir&ccedil;ok okullar, &uuml;niversiteler ve sağlık merkezleri kurarak &ouml;nemli hizmetlerde bulunmuştur.</p>\n\n<p>\n	Şehit Muhammed B&acirc;kır es-Sadr, Ayetullah Asıf&icirc; gibi b&uuml;y&uuml;k şahsiyetler ile birlikte oluşturulan ekibin aktif &uuml;yesi olmuş, Baas partisinin kurulduğu 1960&rsquo;lı yıllarında, Davet (bug&uuml;nk&uuml; yaygın deyimle Dava) partisini kurarak Irak&#39;ın siyas&icirc; hayatına şekil vermişlerdir.</p>\n\n<p>\n	Suriye, L&uuml;bnan, K&ouml;rfez &uuml;lkeleri ve son olarak İran&#39;da yaşayan bu şahsiyetin en &ouml;nemli &ccedil;alışması, bu &uuml;lkelerde kurduğu eğitim merkezleridir. &Ouml;yle ki, bug&uuml;n Irak&#39;ta başbakanlık yapan İbrahim Cafer&icirc; ve Nuri el-Malik&icirc;, bu merkezlerde yetişen şahsiyetlerden sadece birka&ccedil;ıdır.</p>\n\n<p>\n	Fuar i&ccedil;in Tahran&#39;da ge&ccedil;irdiğimiz g&uuml;nleri ganimet bilip Usul-u Din Fak&uuml;ltesi&#39;nin dekanı olan oğlundan randevu alarak Merhum All&acirc;me&#39;nin ziyaretine gittik. B&ouml;brek yetmezliğinden dolayı haftanın 3 g&uuml;n&uuml; diyalize girdiği i&ccedil;in ziyaretin kısa tutulması istendi. Bu sebeple biz de g&ouml;r&uuml;şmemizin on beş dakikada bitmesini pl&acirc;nlamıştık. Ancak &uuml;stadın kendi inisiyatifiyle bir saatten fazla s&uuml;rd&uuml; m&uuml;lakatımız. All&acirc;me Asker&icirc;&#39;ye son ilm&icirc; &ccedil;alışmaları hakkında sorular sorduk. Kendi &ccedil;alışmalarını anlatırken aynı zamanda araştırma y&ouml;ntemlerinden bahsediyor, M&uuml;sl&uuml;man yazarların ve araştırmacıların b&uuml;y&uuml;k sorumluluklarına vurgu yapıyordu. All&acirc;me Tabataba&icirc;, Mutahhar&icirc; gibi yazarların eserlerinin mutlaka okunması ve okutturulması gerektiğini s&ouml;yl&uuml;yordu. All&acirc;me Tabataba&icirc;&#39;nin yazmış olduğu değerli el-Mizan tefsirinin T&uuml;rk&ccedil;eye terc&uuml;me edildiğini ve 8. cildinin yayınlandığını s&ouml;ylediğimizde, &ccedil;ok sevinmişti. Tabi onu bu kadar sevindiren bir iş yapabildiğimiz ve onun duasını aldığımız i&ccedil;in biz de &ccedil;ok sevin&ccedil;liydik.</p>\n\n<p>\n	3. ciltten oluşan ve kendisine ait Ehlibeyt ve Ehlis&uuml;nnet Ekolleri kitabının T&uuml;rk&ccedil;e olarak yayınlandığını s&ouml;yleyip &ouml;rneğini kendisine takdim ettiğimizde ise, b&uuml;y&uuml;k şahsiyetlere &ouml;zg&uuml; tevazu h&acirc;liyle teşekk&uuml;r etti, hi&ccedil;bir karşılık beklemeden kalemi eline alıp, kendisine &ouml;rnek olarak takdim ettiğimiz kitabın ilk sayfasına hayır duasıyla birlikte t&uuml;m eserlerinin T&uuml;rk&ccedil;e yayın hakkını yayınevimize verdiğini yazarak bizlere b&uuml;y&uuml;k bir m&uuml;k&acirc;fat vermiş oldu.</p>\n\n<p>\n	Aynı zamanda b&uuml;y&uuml;k bir tarih&ccedil;i olan &uuml;stada, tarih okuma ve yazma metoduyla ilgili soru sorduğumuzda, tarihin &ccedil;ok zor ve &ccedil;elişkilerle dolu bir dal olduğuna vurgu yaparak, birtakım &ouml;l&ccedil;&uuml;ler olmaksızın tarih&icirc; kaynakların yanıltıcı olabileceğini s&ouml;yledi ve s&ouml;zlerini bazı &ouml;rneklerle pekiştirdi.</p>\n\n<p>\n	Zaten kendisi de, tarih&icirc; araştırmalarda konuyla alakalı t&uuml;m kaynakların hi&ccedil;bir mezheb&icirc; kaygı taşımaksızın g&ouml;zden ge&ccedil;irdiğini bir metot olarak izlemiş ve bu metodu bize de tavsiye ediyordu.</p>\n\n<p>\n	Bu y&ouml;ntemi sağlıklı bilimsel bir y&ouml;ntem g&ouml;rmekle birlikte, bunun, farklı mezhep ve fırkalara mensup insanların birbirlerini daha sağlıklı tanımaya yardımcı olacağını ve b&ouml;ylece vahdet olgusuna daha kolay ulaşabileceğini anlatıyordu.</p>\n\n<p>\n	94 yıllık bir &ouml;mr&uuml; araştırma ve vahdeti sağlama yolunda ge&ccedil;iren bu takva ve tevazu abidesi şahsiyeti daha fazla yormamak i&ccedil;in kendisinden m&uuml;saade isteyip huzurlarından ayrılıyoruz...</p>\n\n<p>\n	Buruk bir sevin&ccedil; h&acirc;kimdi hepimize...</p>\n\n<p>\n	&Uuml;stadı ziyaret etmenin sevincini yaşamanın yanı sıra, fiziksel g&ouml;r&uuml;nt&uuml;s&uuml;yle beka diyarına irtihalinin yakınlığını hissettiğimizden dolayı da derin bir h&uuml;z&uuml;n i&ccedil;erisindeydik. Nitekim &ccedil;ok uzun bir zaman ge&ccedil;meden, Eyl&uuml;l ayı itibariyle bu ilim &ccedil;ınarını da kaybettik. Allah kendisini Evliyaullah ile haşretsin. Sevenlerine sabırlar ihsan etsin. Her ne kadar hi&ccedil;bir ilim şahsiyetinin vefatıyla boşalan gedik doldurulamaz; ancak bu bayrak asla d&uuml;şmeden devam edecek ve nice ilim erbabı, a&ccedil;ılan bu &ccedil;ığır sayesinde İsl&acirc;m d&uuml;nyasına faydalı işler ve eserler sunacaktır.</p>\n\n<p>\n	Allame askeri&rsquo;yi daha yakından tanımak i&ccedil;in kısaca biyografisini ve hayatını kendi diliyle anlatan bir r&ouml;portajını sizlerle paylaşarak bu &ccedil;ınar şahsiyeti g&ouml;n&uuml;llerimizde yaşatmayı vefa olarak değerlendiriyorum.</p>','Allame Askeri’nin Anısına','','publish','closed','open','','allame-askerinin-anisina','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2930',0,'post','',0),(2931,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	İsl&acirc;m&icirc; bilimler sahasında otorite isimlerin başında gelen İsl&acirc;m ulemasının tanınmış siması All&acirc;me Ayetullah Seyyid Murtaza el-Asker&icirc;, h.k. 1332 Cemaziy&uuml;l&acirc;hırın 8&#39;inde mukaddes Samerra kentinde doğdu. İsl&acirc;m&icirc; bilimlerle ilgili tahsiline &ccedil;ocuk yaştan başlayarak mukaddematını bu şehirde tamamladı. Usul bilimlerinde, Merhum Şeyh Abbas Ali İsl&acirc;m&icirc; gibi değerli &acirc;limlerin ilm&icirc; m&uuml;bahase ve m&uuml;zakere arkadaşı oldu.</p>\n\n<p>\n	All&acirc;me Asker&icirc;, h.k. 1349&#39;da Kum&#39;a hicret etmek &uuml;zere Samerra&#39;dan ayrıldı; b&ouml;ylece 1350 yılının muharrem ayında Kum&#39;a ayak basarak bu ilim şehrinde &uuml;&ccedil; yıl ikamet etti.</p>\n\n<p>\n	İsl&acirc;m&icirc; ilimler merkezi olan Kum kentinde y&uuml;ksek usul ve fıkıh derslerini Şeyh Murtaza Hayr&icirc; ve Seyyid Ahmed Seccad&icirc; gibi yakın ders ve m&uuml;bahase arkadaşlarıyla birlikte d&ouml;nemin en se&ccedil;kin &acirc;limlerinden Seyyid Şahabeddin Maraş&icirc; Necef&icirc; ve Şeyh Muhammed H&uuml;seyin Şeriatmedar&icirc; nezdinde tamamladı. Bu arada İmam Humeyni&#39;den (r.a) bazı akaid dersleri aldı; Şeyh Mirza Halil Kore&icirc;&#39;nin tefsir dersleriyle, Razeviyye Medresesi&#39;nin başkan ve m&uuml;tevellisi Ayetullah Şeyh Mehdi Şehid&#39;in İsl&acirc;m ahl&acirc;k ve eğitim derslerine katıldı. Bu medresede iki yıl boyunca mezk&ucirc;r &uuml;statlar nezdinde eğitim g&ouml;r&uuml;p irşat olduktan sonra Feyziyye Medresesi&#39;ne ge&ccedil;ti.</p>\n\n<p>\n	Baas Partisi, k&uuml;f&uuml;r ideolojisiyle Irak&#39;ta y&ouml;netimi ele ge&ccedil;irince All&acirc;me Asker&icirc;, Merhum Ayetullah Hekim &ouml;nderliğinde bu rejime karşı m&uuml;cadeleye girişti. &Ccedil;ok ge&ccedil;meden hakkında tutuklama emri &ccedil;ıkarıldı ve h.k. 1389&#39;da L&uuml;bnan&#39;a ka&ccedil;mak zorunda kaldı. L&uuml;bnan&#39;da İmam Sadr, Muhammed H&uuml;seyin Fazlullah ve Şeyh M. Mehdi Şemsuddin gibi dava arkadaşlarıyla birlikte Baas&ccedil;ı Irak rejimine karşı m&uuml;cadelesini s&uuml;rd&uuml;rd&uuml;.</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden, Baas&ccedil;ı Irak rejiminin kendisini L&uuml;bnan&#39;dan Irak&#39;a ka&ccedil;ırmaya kalkışması &uuml;zerine İran&#39;a gitti. Bir hayli ilerlemiş yaşına rağmen İsl&acirc;m&icirc; araştırmalarını s&uuml;rd&uuml;rd&uuml;, yoğun inceleme ve hacimli teliflerde bulundu. İran&#39;da vaktini daha &ccedil;ok, eser yazmak veya yarım kalan eserlerini tamamlamakla ge&ccedil;irdi. Aynı zamanda, Irak rejimine karşı m&uuml;cadele veren M&uuml;sl&uuml;man grupları var g&uuml;c&uuml;yle desteklemekten geri durmadı. Ayrıca h.k. 1398&#39;de Tahran&#39;da <strong>İsl&acirc;m&icirc; Bilim Derneği</strong> ve Kum&#39;da <strong>Usul-i Din Fak&uuml;ltesi</strong>&#39;ni kurdu.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>All&acirc;me&#39;nin Telif Eserleri</strong></p>\n\n<p>\n	1- Y&uuml;ze Elli Uyduruk Sahabe</p>\n\n<p>\n	2- Abdullah b. Seba Masalı (3 cilt)</p>\n\n<p>\n	3- &Uuml;mm-&uuml;l M&uuml;minin Aişe&#39;nin İsl&acirc;m Tarihindeki Rol&uuml; (2 cilt)</p>\n\n<p>\n	4- Mualim-ul Medreseteyn (3 cilt)</p>\n\n<p>\n	5- Kitap ve S&uuml;nnet Işığında Meseleler (14 cilt)</p>\n\n<p>\n	6- İslam Dinin İhyasında Ehl-i Beyt İmamları&#39;nın Rol&uuml; (3 cilt)</p>\n\n<p>\n	Ve daha bir&ccedil;ok inceleme eserleri</p>','Allâme Askeri Kimdir?','','publish','closed','open','','allame-askeri-kimdir','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2931',0,'post','',0),(2932,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h5 style=\"text-align: right;\">\n	Musa AYDIN</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	&nbsp;B&uuml;y&uuml;k İsl&acirc;m kadını, m&uuml;minlerin anası, Allah Resul&uuml;&#39;n&uuml;n (s.a.a)&nbsp; değerli zevcesi Hz. Hatice (r.a), hicretten 68 yıl &ouml;nce, asil bir ailede d&uuml;nyaya geldi. Babası Huveylid, Kureyş&#39;in b&uuml;y&uuml;klerinden ve servet sahibi birisiydi. Annesi Fatıma ise, Mekke&#39;nin tanınmış ve iffetli kadınlarından sayılırdı.</p>\n\n<p>\n	Cahiliyet zamanında yaşamalarına rağmen b&ouml;yle değerli ailede yetişen Hz. Hatice, &ouml;ylesine şeref, haysiyet, iffet ve temizlik dolu bir hayat yaşıyordu ki, toplum i&ccedil;erisinde &quot;Tahire&quot; (temiz) diye meşhur olmuştu. Halbuki nefsan&icirc; heveslerini ve şeytan&icirc; arzularını ger&ccedil;ekleştirmesi i&ccedil;in her t&uuml;rl&uuml; madd&icirc; imk&acirc;na sahip idi.</p>\n\n<p>\n	O, hatta M&uuml;sl&uuml;man olmadan &ouml;nce dahi, insanın değer ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; d&uuml;nya malına, d&uuml;nya makamına, soya sopa değil, sahip olduğu g&uuml;zel sıfatlara, insan&icirc; ve ahl&acirc;k&icirc; değerlere&nbsp; bağlıyordu. O g&uuml;n Ebu S&uuml;fyan, Ebu Cehil, Ukbe b. Eb&icirc; Muayt gibi Mekke&#39;nin en zengin, en ileri gelen şahsiyetlerinin evlenme tekliflerini reddetmiş, g&ouml;z&uuml; s&uuml;rekli fazilet, insanlık, d&uuml;r&uuml;stl&uuml;k, sadakat vb. sıfatlarla s&uuml;slenmiş birisini aramış ve Allah Resul&uuml;&#39;n&uuml; tanıyıncaya kadar başka birisiyle evlenmeye g&ouml;nl&uuml; rıza g&ouml;stermemişti. Fakat Resul-i Ekrem&#39;le tanıştıktan sonra, onun fakirlik ve &ouml;ks&uuml;zl&uuml;ğ&uuml;ne bakmamış, bizzat kendisi evlilik teklifinde bulunmuştu.</p>\n\n<p>\n	Hz. Hatice&#39;nin bir başka &ouml;zelliği ise, olduk&ccedil;a akıllı, basiret ve dirayet sahibi oluşu idi. Babasını cahiliyet zamanında meydana gelen &quot;Ficar&quot; harbinde kaybetmesinin ardından, babasından kalan serveti b&uuml;y&uuml;k bir dirayet ve basiretle ticarete atmış, g&uuml;n ge&ccedil;tik&ccedil;e servetini artırmış ve Mekke&#39;nin en &ouml;nde gelen zenginleri arasına girmişti.</p>\n\n<p>\n	Tarih Hz. Hatice&#39;nin serveti hakkında ş&ouml;yle diyor: &quot;Onun sadece ticaret yaptığı mallarını 80 bin deve taşırdı. D&ouml;rt y&uuml;z hizmet&ccedil;i&nbsp; onun ticaret ve sair işlerini y&uuml;r&uuml;tmekle g&ouml;revliydi.&quot;</p>\n\n<p>\n	Bu servete sahip olan Hz. Hatice, fakirlere ve d&uuml;şk&uuml;nlere yardım etmeyi de ihmal etmemiş ve bu alışkanlığını Resulullah&#39;la evlendikten sonra da devam ettirmişti.&quot;</p>\n\n<p>\n	Evet, k&uuml;&ccedil;&uuml;k bir malını kaybetmekle d&uuml;nyaları yıkılan veya başkalarına en ufak bir şey verirken canları &ccedil;ıkan &ccedil;oğu insanların tam aksine, Hz. Hatice, b&uuml;t&uuml;n servetini Hz. Resulullah&#39;ın ayağına d&ouml;km&uuml;ş ve onun y&uuml;ce hedefi i&ccedil;in sadece kendi servetini değil, canını dahi adamıştı ve o y&uuml;ce hedef uğruna b&uuml;t&uuml;n &ccedil;ilelere severek katlanmıştı.</p>\n\n<p>\n	Burada Hz. Hatice&#39;nin Hz. Resulullah&#39;la evlenme olayına ge&ccedil;meden &ouml;nce şunu hatırlatmamız gerekir ki, bir&ccedil;ok araştırmacı &acirc;lim ve tarih&ccedil;inin de&nbsp; dediği ve &ccedil;eşitli delillerle ispatlamaya &ccedil;alıştığı gibi, Hz. Hatice, Resul-i Ekrem&#39;den (s.a.a) &ouml;nce kimseyle evlenmemiş ve bakire olarak Allah Resul&uuml; ile ilk evliliğini ger&ccedil;ekleştirmiştir. Biz makalemizin gelecek sayılarda yayınlanacak b&ouml;l&uuml;m&uuml;nde bu iddiayı delilleriyle birlikte sizlere ispatlamaya &ccedil;alışacağız.</p>\n\n<p>\n	Evet, belirttiğimiz gibi Hz. Hatice, uzun yıllar beklemiş ve b&uuml;t&uuml;n Kureyş kabilelerinin b&uuml;y&uuml;klerini reddederek Resulullah gibi manev&icirc; değerlerle donatılmış birisini aramış ve onunla karşılaşınca da bizzat kendisi evlenme teklifinde bulunmuştur. &Ouml;te yandan Allah Resul&uuml; de, Hz. Hatice kendisinden bir hayli yaşlı olmasına rağmen, onda g&ouml;rd&uuml;ğ&uuml; fazilet, iffet ve insan&icirc; değerlerden dolayı onun evlilik teklifine seve seve olumlu cevap vermiş ve onunla evlenmişti.</p>\n\n<p>\n	Bazı batılı yazarlar, İslam&#39;a ve Resulullah&#39;a karşı olan d&uuml;şmanlıklarından dolayı, Allah Resul&uuml;&#39;n&uuml;n Hz. Hatice&#39;nin servetinden dolayı onunla evlendiğini ortaya s&uuml;rm&uuml;şlerdir. Halbuki Resulullah&#39;ın hayatını az da olsa araştıranlar biliyorlar ki, Resulullah&#39;ın asla değer vermediği şeylerden birisi de d&uuml;nya malı idi.&nbsp; Kaldı ki evlenme teklifinde bulunan, bizzat Hz. Hatice&#39;nin kendisi idi, Resulullah (s.a.a) değil. Sonra, Resul-i Ekrem&#39;in evlendikten sonra Hz. Hatice&#39;ye g&ouml;sterdiği&nbsp; sevgi muhabbet ve saygı -ki bu, Hz. Hatice&#39;nin &ouml;l&uuml;m&uuml;nden sonra da b&uuml;t&uuml;n sıcaklığıyla devam etmiş ve hatta bu durum diğer bazı hanımlarının kıskan&ccedil;lık duygularını kabartmış ve Resulullah&#39;a itirazda bile bulunmuşlardı- en a&ccedil;ık şekilde Allah Resul&uuml;&#39;n&uuml;n Hz. Hatice&#39;nin serveti değil, fazilet ve insan&icirc; değerlerinden dolayı onunla evlendiğini g&ouml;steriyor. Kaldı ki Hz. Hatice, g&ouml;n&uuml;ll&uuml; olarak servetini İsl&acirc;m yoluna harcamış ve hi&ccedil;bir zaman Resulullah bu konuda bir teklifte bulunmamıştı. Nitekim bu servetin hepsi İsl&acirc;m&icirc; hedefler uğruna harcanmış ve kendilerine hi&ccedil;bir şey saklamamışlardı.</p>\n\n<p>\n	Şimdi tekrar Hz. Hatice&#39;yle Resul-i Ekrem&#39;in (s.a.a) evlenme olayına d&ouml;nelim. Dediğimiz gibi, bu iki b&uuml;y&uuml;k şahsiyeti birbirine yakınlaştıran ve hayatlarını birleştirmelerine vesile olan şey, asla madd&icirc; değil, tamamıyla manev&icirc; ve İl&acirc;h&icirc; saiklerden ibaretti. Şimdi bu iddiamızı kanıtlayan delillerden sadece birka&ccedil;ını sizlere aktarmakla yetineceğiz:</p>\n\n<p>\n	<strong>1-</strong> Hz. Hatice&#39;nin k&ouml;lesi olan ve Hz. Muhammed (s.a.a) ile ticaret&nbsp; seferine &ccedil;ıkan Meysere isimli zat, yolculuk esnasında Kureyş Emini&#39;nde g&ouml;rd&uuml;ğ&uuml; kerametleri ve Şam rahibinden onun hakkında duyduğu s&ouml;zleri Hatice&#39;ye anlatırken Hz. Muhammed&#39;e karşı i&ccedil;inde aşırı bir sevgi duyarak ş&ouml;yle diyordu: &quot;Yeter artık Meysere! Muhammed&#39;e karşı sevgimi iki kat artırdın; eşini de al git, seni azat ettim; ayrıca sana iki y&uuml;z dirhem, iki at ve bir kıymetli elbise bağışladım.&quot; Ondan sonra Meysere&#39;den duyduklarını Arap bilgini Varaka b. Nevfel&#39;e anlatıyor, Nevfel de; &quot;Bu kerametlerin sahibi, Arapların i&ccedil;inden &ccedil;ıkacak olan Peygamberdir.&quot; diyordu.</p>\n\n<p>\n	<strong>2- </strong>Bir g&uuml;n Hz. Hatice evinde oturmuş, cariye ve k&ouml;leleri etrafını sarmıştı. Bir Yahudi &acirc;limi de o mecliste bulunuyordu. Bu sırada Kureyş genci (Hz. Muhammed -s.a.a- ) Hatice&#39;nin evinin yanından ge&ccedil;iyordu. Yahudi &acirc;limin g&ouml;z&uuml; Peygamber&#39;e ilişti. Peygamber&#39;den birka&ccedil; dakikalığına&nbsp; meclise katılmasını istedi. Resul-i Ekrem (s.a.a), Yahudi &acirc;limin ricası &uuml;zerine meclise katıldı. Hz. Hatice, Yahudi &acirc;lime d&ouml;nerek ş&ouml;yle dedi: &quot;Eğer onun amcaları senin bu soruşturma ve teftişinden haberdar olurlarsa, kuşkulanır ve k&ouml;t&uuml; bir tepki g&ouml;sterirler; &ccedil;&uuml;nk&uuml; onlar yeğenleri hususunda Yahudilerden korkuyorlar.&quot;&nbsp; Yahudi &acirc;lim, bu s&ouml;zleri duyunca;&nbsp; &quot;Sen ne diyorsun? Muhammed&#39;e kim zarar verebilir? Allah onu, n&uuml;b&uuml;vvetin hatmi ve halkın hidayeti i&ccedil;in se&ccedil;miştir.&quot; dedi. Hatice; &quot;Onun b&ouml;yle bir makama erişeceğinin delili nedir?&quot; diye sorunca, o şu cevabı verdi: &quot;Ben ahir zaman peygamberinin al&acirc;metlerini Tevrat&#39;ta okumuşum. Onun alametlerinden bazıları ş&ouml;yledir: Onun babası ve annesi &ouml;l&uuml;r, ceddi ve amcası onu himayeleri altına alırlar. O, Kureyş&#39;ten bir kadınla evlenir.&quot; Sonra Hatice&#39;ye d&ouml;nerek ş&ouml;yle dedi:&nbsp; &quot;Ne mutlu onun eşi olma iftiharını elde eden kadına!&quot;</p>\n\n<p>\n	<strong>3-</strong> Arap bilginlerinden olan Hatice&#39;nin amcazadesi&nbsp; Varaka&#39;nın Tevrat ve İncil hakkında &ccedil;ok bilgisi vardı. Varaka defalarca ş&ouml;yle demişti: &quot;Kureyş&#39;ten bir kişi, Allah tarafından insanları hidayet etmek i&ccedil;in g&ouml;revlendirilecek ve Kureyş&#39;in zengin kadınlarından biriyle evlenecektir.&quot; Hatice de Kureyş&#39;in zengin kadınlarından olduğu i&ccedil;in Varaka ara sıra&nbsp; ona; &quot;Bir g&uuml;n gelir&nbsp; ki, yery&uuml;z&uuml;n&uuml;n en &uuml;st&uuml;n, en şerefli erkeğiyle evlenirsin.&quot; diyordu.</p>\n\n<p>\n	4-Bir gece Hz. Hatice r&uuml;yasında g&uuml;neşin Mekke &uuml;zerinde d&ouml;nd&uuml;ğ&uuml;n&uuml;&nbsp; ve yavaş yavaş aşağı inerek onun evine girdiğini g&ouml;rd&uuml;. R&uuml;yasını Varaka&#39;ya anlattı. Varaka onun r&uuml;yasını ş&ouml;yle tabir etti: &quot;Ş&ouml;hreti &acirc;lemi tutacak b&uuml;y&uuml;k birisiyle evleneceksin.&quot;</p>\n\n<p>\n	İşte b&uuml;t&uuml;n bunlar ve Allah&nbsp; Resul&uuml;&#39;n&uuml;n harikulade şahsiyeti ve manev&icirc; faziletleri, Hz. Hatice&#39;nin yıllardır d&uuml;şlediği ve o yaşa kadar beklediği yeg&acirc;ne insanı ona tanıtmıştı. Hz. Hatice, bilahare Hz Muhammed (s.a.a) ile evlenmeye karar vererek, bir vasıtayla bu arzusunu ona bildirdi. Resul-i Ekrem de, onda olan değerleri, onun fazilet, iffet ve dirayetini bildiği i&ccedil;in bu isteğine olumlu cevap verdi.</p>\n\n<p>\n	Evlenmenin nasıl ger&ccedil;ekleştiği hakkında tarih&ccedil;iler ş&ouml;yle yazıyorlar: Hz. Hatice&#39;nin bizzat kendisi bu evliliğe istekli olduğunu a&ccedil;ıklayarak ş&ouml;yle demişti: &quot;Amca oğlu! Ben senin kendi kavmin arasında olan izzet ve azametin, doğruluğun, emanettarlığın ve g&uuml;zel huyun i&ccedil;in seninle evlenmek istiyorum.&quot; Kureyş&#39;in Emini de ona ş&ouml;yle cevap vermişti: &quot;Amcalarıma haber verip onlara danışmam gerekir.&quot; Bu bazı tarih&ccedil;ilerin yazdığıdır. Fakat tarih&ccedil;ilerin &ccedil;oğu, Hz. Hatice&#39;nin mesajını, Aliyye kızı Nefise&#39;nin şu şekilde&nbsp; Peygamber&#39;e ulaştırdığını yazıyorlar:</p>\n\n<p>\n	&quot;Ya Muhammed! Ni&ccedil;in hayatını temiz bir eşle aydınlatmıyorsun? Eğer seni g&uuml;zelliğe, servete, şer&acirc;fet ve izzete davet edersem, kabul eder misin?&quot; Peygamber; &quot;Kimi kastediyorsun?&quot; deyince, &quot;Hatice&#39;yi.&quot; diye cevap verdi. Peygamber ş&ouml;yle buyurdu: &quot;Hatice bu işe razı olur mu? Onunla aramızda &ccedil;ok fark vardır!&quot; Nefise, &quot;Ben onu razı ederim; yeter ki sen bir vakit tayin et de Hatice&#39;nin vekili Amr b. Esed ile senin akrabaların bir araya toplansınlar ve nik&acirc;h merasimini yerine getirsinler.&quot; dedi.&nbsp;</p>\n\n<p>\n	Resul-i Ekrem bu hususta değerli amcası Ebu Talib&#39;e danıştıktan sonra, Kureyş b&uuml;y&uuml;klerinin de katıldığı g&ouml;rkemli bir toplantı d&uuml;zenlendi. &Ouml;nce Ebu Talip Allah&#39;a hamd ve senayla başlayan bir hutbe okuyarak yeğenini tanıttı. Ardından Hatice&#39;nin akrabalarından olan Varaka b. Nevfel de&nbsp; bir hutbe okuyarak Hz. Muhammed&#39;in ve kavminin &uuml;st&uuml;nl&uuml;k ve fazlını itiraf edip bu evliliğe razı olduklarını il&acirc;n etti.&nbsp; Nik&acirc;h akdi okundu ve mihir olarak d&ouml;rt y&uuml;z dinar veya bazı rivayetlere g&ouml;re yirmi deve tayin edildi ve b&ouml;ylece izzet, fazilet ve saadet dolu&nbsp; bir hayatın temeli atılmış oldu.</p>\n\n<p>\n	Bu m&uuml;barek evlilik, takriben 15 yıl s&uuml;rd&uuml; ve Hz. Hatice 65 yaşında iken&nbsp; g&ouml;zlerini&nbsp; d&uuml;nyaya kapadı ve şeref, izzet ve iftihar dolu bir hayatı geride bıraktı.&nbsp; Hz. Resul-i Ekrem (s.a.a), Hz. Hatice hayatta olduğu m&uuml;ddet&ccedil;e başka biriyle evlenmemiş ve ona olan sonsuz saygı ve muhabbetini b&ouml;ylece ortaya koymuştu.</p>\n\n<p>\n	&nbsp;Hz. Hatice, Resul-i Ekrem (s.a.a) peygamberliğe se&ccedil;ilir se&ccedil;ilmez ona iman etmiş ve b&ouml;ylece ilk M&uuml;sl&uuml;man kadın olma iftiharını da diğer iftiharlarına eklemişti. O y&uuml;ce kadın, Allah Resul&uuml;&#39;ne (s.a.a) iman ettikten sonra daima Resulullah&#39;ın yanında olmuş ve bu b&uuml;y&uuml;k g&ouml;revinde var g&uuml;c&uuml;yle ona yardımcı olmaya &ccedil;alışmıştı. Bu doğrultuda b&uuml;t&uuml;n kınamalara, b&uuml;t&uuml;n &ccedil;ilelere, işkencelere katlanmış ve uzun m&uuml;ddet Mekke&#39;de, ilk M&uuml;sl&uuml;man olan erkek Hz. Ali (a.s) ile birlikte tek başlarına Resulullah&#39;ın yanında yer alarak, onunla birlikte m&uuml;şriklerin g&ouml;z&uuml; &ouml;n&uuml;nde Mescid-i Haram&#39;da namaza durmuş ve b&uuml;t&uuml;n bir k&uuml;f&uuml;r ve şirk cephesine karşı direnmişlerdi.</p>\n\n<p>\n	Hz. Hatice&#39;nin bir başka &ouml;zelliği, Allah Resul&uuml;&#39;n&uuml;n m&uuml;barek neslinin ondan devam etmesidir.&nbsp; Zira Hz. Mariye hari&ccedil; -ki onun oğlu İbr&acirc;him k&uuml;&ccedil;&uuml;k yaşta vefat etmiştir- diğer hanımlarının hi&ccedil;birisinin &ccedil;ocuğu olmamıştır.</p>\n\n<p>\n	Evet; Hz. Hatice, Fatıma gibi bir evl&acirc;dı d&uuml;nyaya getirme saadetine nail olmuş ve b&ouml;ylece Resulullah&#39;ın m&uuml;barek nesli kendisinden devam etmiş, hepsinden &ouml;nemlisi de on bir masum imamın b&uuml;y&uuml;k annesi olma şerefini kazanmıştır.&nbsp; Hz. Hatice&#39;nin erkek evl&acirc;tları ise, k&uuml;&ccedil;&uuml;k yaşta d&uuml;nyadan g&ouml;&ccedil;m&uuml;ş ve yaşamamışlardır. Hz. Hatice&#39;nin evl&acirc;tları oldukları s&ouml;ylenen Zeynep, &Uuml;mm&uuml; K&uuml;ls&uuml;m ve Rukayye isimli kızlar hakkında ise, ihtil&acirc;f vardır. Bazıları, onların da Hz. Hatice ve Hz. Peygamber&#39;in evl&acirc;tları olduğunu s&ouml;ylemiş; bazıları ise, Hz. Hatice&#39;nin &ouml;nceden başkalarıyla evlendiğini s&ouml;yledikleri i&ccedil;in onların Hz. Hatice&#39;nin &ouml;nceki kocalarından olduklarını ve b&ouml;ylece Hz. Muhammed&#39;in &uuml;vey evlatları olduğunu s&ouml;ylemişlerdir. Ancak daha sonra ispatlayacağımız &uuml;zere, Hz. Hatice &ouml;nceden evlenmediği i&ccedil;in bu g&ouml;r&uuml;ş yanlıştır.</p>\n\n<p>\n	Delilleriyle ispatlayacağımız &uuml;zere, bu kızlar, Hz. Hatice&#39;nin kız kardeşi &quot;Hale&quot;nin kızlarıdır ki Hale, kocasının vefat etmesi &uuml;zerine onlarla birlikte kız kardeşi Hz. Hatice&#39;nin himayesi altına girmiş; daha sonra Hale de vefat edince Hz. Hatice&#39;nin kefaleti altında kalan kızlar, Hz Hatice Resulullah&#39;la evlendikten sonra Allah Resul&uuml;&#39;n&uuml;n kefaleti altına girmiş ve onların saadeth&acirc;nelerine intikal etmişlerdir. Biz, konunun dağılmaması i&ccedil;in bu b&ouml;l&uuml;m&uuml; makalenin sonunda ayrıyeten ele alıp delilleriyle birlikte ispatlamaya &ccedil;alışacağız.</p>\n\n<p>\n	Burada Hz. Hatice&#39;nin makam ve faziletinin daha iyi anlaşılması i&ccedil;in Resulullah&#39;ın bazı hadislerini nakletmeyi uygun buluyoruz:</p>\n\n<p>\n	Bir hadisinde ş&ouml;yle buyurmuştur: &quot;Hatice, cennetin faziletli kadınlarındandır.&quot;</p>\n\n<p>\n	Hz. Ali&#39;den (a.s) ş&ouml;yle nakledilmiştir: &quot;Resulullah (s.a.a) bir g&uuml;n hanımlarının yanında Hatice&#39;den s&ouml;z ederek ağladı.&nbsp; Bunu kıskanan Aişe: &quot;Ben&icirc; Esed&#39;in şu kırmızı, ihtiyar kadınının neyine ağlıyorsun?!&nbsp; Allah sana daha gen&ccedil; birisini nasip etmemiş mi?!&quot; diye itirazda bulundu. Allah Resul&uuml; buna &ccedil;ok rahatsız oldu; &ouml;yle ki başının t&uuml;yleri titremeye başladı ve ş&ouml;yle buyurdu: &quot;Hayır Allah&#39;a andolsun ki, Hatice&#39;den daha iyisini bana nasip etmemiştir. O, korku ve buhran dolu bir zamanda bana iman etti ve İsl&acirc;m yolunda her t&uuml;rl&uuml; fedak&acirc;rlıktan ve bana yardımdan geri durmadı.&quot;</p>\n\n<p>\n	Yine Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &quot;Allah&#39;a andolsun ki, Allah bana Hatice&#39;den daha iyisini nasip etmemiştir; herkes beni ink&acirc;r ettiği sırada, o bana iman etti. Herkes beni yalanladığı zaman, o beni tasdik etti. İnsanlar beni mallarından mahrum bıraktıkları sırada, o, servetiyle benim yardımıma koştu. Allah, ondan bana evl&acirc;t nasip etti (başka hanımlarımdan değil).&quot;</p>\n\n<p>\n	Evet; Allah Resul&uuml;, Hz. Hatice&#39;yi vefatından sonra da hi&ccedil;bir zaman unutmadı. Hatta Hatice&#39;nin dostları ve arkadaşlarına dahi fevkal&acirc;de saygı g&ouml;sterir, onlara hediyeler g&ouml;nderir ve iyilikte bulunurdu.</p>\n\n<p>\n	&nbsp;Hz. Hatice&#39;ye fazilet ve &uuml;st&uuml;nl&uuml;k olarak şu kadarı yeter ki Allah-u Teal&acirc;, Cebrail (a.s) vasıtasıyla ona sel&acirc;m g&ouml;nderiyordu. Bunu, son olarak vereceğimiz ziyaret metninde g&ouml;rebilirsiniz.</p>\n\n<p>\n	Evet, Allah Resul&uuml;&#39;n&uuml;n g&ouml;z&uuml;nde b&ouml;yle y&uuml;ce bir makam ve değer sahibi olan ve onun en b&uuml;y&uuml;k yardımcılarından sayılan birisinin ayrılığı ve vefatı da, pek tabi&icirc;dir ki, onun derinden yaralanmasına ve &uuml;z&uuml;lmesine neden olsun. Nitekim de &ouml;yle olmuş ve Resulullah (s.a.a) Hz. Hatice ile birlikte, diğer b&uuml;y&uuml;k hamisi Hz. Ebu Talib&#39;i de aynı yılda kaybedince, o yıl, &quot;H&uuml;z&uuml;n Yılı&quot; diye adlandırılmıştır.</p>\n\n<p>\n	Artık iki b&uuml;y&uuml;k hami, ahiret yurduna g&ouml;&ccedil;m&uuml;ş; ama her biri, yerine bir başka hami bırakıp gitmişti. Ebu Talip, oğlu Ali&#39;yi (a.s) ve Hatice, kızı Fatıma&#39;yı (a.s). Artık bu g&ouml;rev, onların omuzlarına ağırlık etmekteydi.</p>\n\n<p>\n	Allah Resul&uuml; hastalanıp &ouml;l&uuml;m d&ouml;şeğine d&uuml;şen Hz. Hatice&#39;nin baş ucuna gelip onu ş&ouml;yle m&uuml;jdelemişti: &quot;Ey Hatice, sevin ki Allah seni İmran kızı Meryem ve Firavun&#39;un zevcesi Asiye ile eşit kılmıştır.&quot;</p>\n\n<p>\n	Allah&#39;ın sel&acirc;mı, rahmeti ve bereketi o y&uuml;ce İsl&acirc;m kadınının &uuml;zerine olsun ve bizi onun ve kızı Fatıma&#39;nın, kocasının ve evl&acirc;tlarının yolundan ayırmasın ve kıyamette şefaatlerine nail eylesin.</p>\n\n<p>\n	Evet; Hz. Hatice, hayatının b&uuml;t&uuml;n y&ouml;nleriyle, iffeti, hay&acirc;sı, takva ve temizliği, ibadet ve itaati, fedak&acirc;rlık ve d&uuml;nyaya meyilsizliği, kocasına olan itaat ve teslimiyeti ve Allah yolunda ona yardımıyla ve bil&acirc;hare yetiştirdiği evl&acirc;tlarıyla bizler i&ccedil;in b&uuml;y&uuml;k &ouml;rnektir.</p>\n\n<p>\n	Burada son olarak hem Hz. Hatice&#39;nin faziletlerini daha iyi anlamak, hem de onu ziyaret etmek amacıyla Hz. Hatice i&ccedil;in nakledilen şu ziyaretnameyi de terc&uuml;mesiyle birlikte huzurunuza takdim ediyoruz:</p>\n\n<p>\n	&quot;Sel&acirc;m olsun&nbsp; sana, ey m&uuml;&#39;minlerin anası. Sel&acirc;m olsun sana, ey resullerin efendisinin zevcesi. Sel&acirc;m olsun sana, ey d&uuml;nya kadınlarının efendisi olan Fatımat&#39;&uuml;z-Zehra&#39;nın anası. Sel&acirc;m olsun sana, ey ilk iman eden kadın. Sel&acirc;m olsun sana, ey malını, servetini Seyyid&#39;&uuml;l-Enbiya&#39;nın yardımında sarfeden, ona elinden gelen hi&ccedil;bir yardımı esirgemeyen ve d&uuml;şmanlar karşısında onu m&uuml;dafaa eden. Ey Cebrail&#39;in kendisine Sel&acirc;m verdiği ve y&uuml;ce Allah&#39;tan kendisine Sel&acirc;m getirdiği hatun. Ne mutlu sana Allah&#39;ın verdiği fazl u ihsandan dolayı. Allah&#39;ın Sel&acirc;mı, rahmeti ve bereketi senin &uuml;zerine olsun.&quot;</p>\n\n<p align=\"right\">\n	&nbsp;</p>','Hz. Hatice\'nin (r.a) Kısaca Hayatı','','publish','closed','open','','hz-haticenin-r-a-kisaca-hayati','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2932',0,'post','',0),(2933,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h5 style=\"text-align: right;\">\n	Mir Necat KARAKUŞ</h5>\n\n<p align=\"center\">\n	Esma bint-i Umeys, iftiharlarla dolu bir hayat s&uuml;rd&uuml;rerek, Allah Resul&uuml;&rsquo;n&uuml;n cennet m&uuml;jdesini alarak Rabb&#39;inin huzuruna varan &ouml;rnek İsl&acirc;m kadınlarından biridir.</p>\n\n<p>\n	Babası Umeys ve annesi Hind&rsquo;in d&ouml;rt kız &ccedil;ocuğu vardı. Bunlardan Esma, Hz. Cafer-i Tayyar ile; Selma Hz. Hamza ile; L&uuml;babe &Uuml;mm&#39;&uuml;l-Fazl, Resulullah&rsquo;ın amcası Abbas ile; Meymune de, Resulullah ile evlenmişlerdi.</p>\n\n<p>\n	Resulullah (s.a.a), Umeys ve hanımı Hind&rsquo;e; &quot;<strong>Siz d&uuml;nyanın en iyi damatlarına sahipsiniz.&quot;</strong> buyurmuştur.</p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &quot;<strong>Cennet ehli olan şu d&ouml;rt bacıyı, Allah rahmetine mazhar eylesin.&quot;</strong></p>\n\n<p>\n	Esma, İsl&acirc;m&rsquo;ın ta ilk g&uuml;nlerinde iman etmiş ve Hz. Ali&#39;nin ağabeyisi olan kocası Cafer-i Tayyar ile birlikte, Resulullah&rsquo;ın emriyle Habeşistan&rsquo;a hicret etmiş ve on beş yıl m&uuml;ddetince kocasıyla omuz omuza b&uuml;t&uuml;n zorluklara g&ouml;ğ&uuml;s germişti.</p>\n\n<p>\n	Hicretin yedinci yılında diğer muhacirlerle birlikte Medine&rsquo;ye d&ouml;nmelerinden sonra aradan daha bir yıl ge&ccedil;meden, hicretin sekizinci yılında meydana gelen Mute Savaşı&#39;nda, İsl&acirc;m ordusunun başkomutanı olan Cafer-i Tayyar şehit d&uuml;şt&uuml;.</p>\n\n<p>\n	Esma, Hz. Cafer&rsquo;den Abdullah, Avn ve Muhammed isimlerinde &uuml;&ccedil; evl&acirc;t doğurdu ki Abdullah, daha sonra Hz. Zeynep ile evlendi.</p>\n\n<p>\n	Cafer-i Tayyar&rsquo;ın Mute Savaşı&#39;nda şehit d&uuml;şmesi haberi Medine&rsquo;ye ulaşınca, Resul-i Ekrem Esma&rsquo;nın evine geldi. &Uuml;z&uuml;nt&uuml;l&uuml; g&ouml;r&uuml;nen Resulullah (s.a.a), Cafer&rsquo;in &ccedil;ocuklarının başına elini s&uuml;r&uuml;p onları okşadı. Bu durumu g&ouml;ren Esma, hemen olayı fark etti ve; <strong>&quot;Ya Resulullah, bu &ccedil;ocuklar yetim mi oldular?&quot; </strong>Resulullah (s.a.a); <strong>&quot;Ey Esma, Cafer&rsquo;in şehit olduğunu bilmiyor musun?&quot;</strong> dedi. Esma ağlamaya başlayınca; <strong>&quot;Ağlama ey Esma!</strong> <strong>Allah-u Teal&acirc; bana Cafer&rsquo;in cennette iki parlak kanada sahip olduğunu haber verdi.&quot;</strong> buyurdu. Bu s&ouml;z&uuml;yle Cafer&rsquo;in kollarının kesildiğini de ima etti.</p>\n\n<p>\n	Esma, ş&ouml;yle arz etti: &quot;<strong>Ben hi&ccedil;bir zaman Cafer&rsquo;in faziletlerini unutmayacağım.&quot; </strong>Allah Resul&uuml; (s.a.a), Esma&rsquo;nın bu kemal, olgunluk ve marifetine şaşırdı ve sevindi.</p>\n\n<p>\n	Esma, Cafer-i Tayyar&rsquo;ın şehadetinden sonra Ebubekir ile evlendi. Bu evlilikten Muhammed isimli bir evl&acirc;dı oldu. Esma, onu da &ouml;ylesine yetiştirdi ve Ehl-i Beyt &ccedil;izgisiyle tanıştırdı ki, &ouml;mr&uuml;n&uuml;n sonuna kadar bu &ccedil;izgiden ayrılmadı. O, Hz. Ali&#39;ye (a.s) &ouml;ylesine yakındı ki Hz. Ali (a.s) onun hakkında; &quot;<strong>Muhammed benim evl&acirc;dımdır.&quot;</strong> buyurdu. Hz. Ali&#39;nin (a.s) yaptığı savaşlara katılarak onun yanında yer aldı ve bil&acirc;hare Hz. Ali (a.s) tarafından Mısır&rsquo;a vali olarak atandı; fakat Mısır&rsquo;a giderken Muaviye&rsquo;nin adamları tarafından yolda şehit edildi.</p>\n\n<p>\n	Esma, Ebubekir&rsquo;den sonra Hz. Ali (a.s) ile evlendi. Ondan da Yahya ve Avn adında iki &ccedil;ocuk sahibi oldu ki Yahya, muhtemelen &ccedil;ocuklukta vefat etmiştir; ancak Avn Kerbel&acirc;&rsquo;da İmam H&uuml;seyin (a.s) ile birlikte şehit edildi.</p>\n\n<p>\n	Esma&rsquo;nın ilim ve fazilet sahibi bir kadın olduğu Resulullah&rsquo;tan naklettiği hadislerden ve Hz. Fatıma gibi Ehl-i Beyt şahsiyetleriyle s&uuml;rekli haşir neşir olmasından bellidir. Esma&rsquo;nın en b&uuml;y&uuml;k faziletlerinden biri de, s&uuml;rekli Hz. Fatıma&rsquo;nın hizmetinde bulunması ve onun sırdaşı olmasıydı. Bu da onun ne kadar kemal, takva ve marifet sahibi olduğunu g&ouml;sterir.</p>\n\n<p>\n	Esma, Hz. Hatice&rsquo;nin vasiyeti &uuml;zere, Hz. Fatıma evlendiğinde ona annelik vazifesi yaptı. Hz. Fatıma vefat ettiğinde dahi, mutahhar bedenine geceleyin gus&uuml;l verilirken Hz. Ali&#39;ye (a.s) yardımcı oldu. O, b&uuml;t&uuml;n olaylarda hep Ehlibeyt&rsquo;in &ccedil;izgisinde yer aldı, onları savundu, onları destekledi.</p>\n\n<p>\n	Onun yetiştirdiği evl&acirc;tlar da, hep fazilet ve takva sahibi insanlar olmuş ve anneleri gibi s&uuml;rekli Ehl-i Beyt&rsquo;in &ccedil;izgisinde yer almış ve &ccedil;oğu Allah yolunda şehit d&uuml;şm&uuml;şt&uuml;r.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Allah onu cennet-i muallada da sevdiklerinden ayırmasın ve bizlere, onun misali faziletli kimseleri &ouml;rnek alıp iftihar, fazilet ve takva dolu bir hayat yaşamayı nasip eylesin! Amin!</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Reyahin&#39;&uuml;ş-Şeria, c.2, s.305; Tabakat-ı İbn-i Sa&rsquo;d ve Rical-i Mamakan&icirc;&rsquo;den &ouml;zetlenerek alınmıştır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Örnek Annelerden Esma Bint-i Umeys','','publish','closed','open','','ornek-annelerden-esma-bint-i-umeys','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2933',0,'post','',0),(2934,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	&nbsp;\n	<h1>\n		Hz. Ebu&rsquo;l-Fazl (A.S)&rsquo;In Anne Ve Babası</h1>\n</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. Ebu&rsquo;l-Fazl (a.s)&rsquo;ın babası, tarihin anlatarak bitiremediği b&uuml;y&uuml;k insan, İslam&rsquo;ın reşit kahramanı Ali b. Ebu Talib (a.s)&rsquo;dır. Bilindiği gibi bu b&uuml;y&uuml;k zat yery&uuml;z&uuml;nde en değerli ve eşi bulunmayan bir evde, yani Allah&rsquo;ın evinde (K&acirc;be-i Muazzama&rsquo;da) d&uuml;nyaya g&ouml;zlerini a&ccedil;mıştır. &Ouml;yle ki Ulu&rsquo;l- Azm peygamberlerinden olan Hz. İsa (a.s)&rsquo;ın annesi Meryem (a.s) &ccedil;ocuğunu d&uuml;nyaya getireceği zaman Beyt&rsquo;&uuml;l- Mukaddes&rsquo;te bulunduğu halde kendisine ş&ouml;yle nida edilmiştir: &ldquo;Buradan &ccedil;ık; burası ibadet yeridir; doğum yeri değildir.&rdquo;</p>\n\n<p>\n	Halbuki Fatıma bint-i Esed &ccedil;ocuğu Ali (a.s)&rsquo;ı d&uuml;nyaya getireceği zaman, dışarıda bulunduğu halde adeta Allah tarafından Kabe-i Muazzama&rsquo;ya davet edilmiştir. İşte Ali (a.s)&rsquo;ın Kabe&rsquo;de d&uuml;nyaya gelişi ve annesinin g&uuml;nlerce cennet meyvelerinden yararlanması, onlardan başka kimseye nasip olmamıştır. Ali (a.s)&rsquo;a Kabe&rsquo;nin i&ccedil;inde d&uuml;nyaya gelmesi sonucu kendisine nasip olan iftihar, ge&ccedil;mişte ve gelecekte hi&ccedil; kimseye nasip olmamış ve olmayacaktır da. Bu &ouml;yle bir ger&ccedil;ektir ki, Ehl-i S&uuml;nnet alimleri dahi bunu kabul etmişlerdir.</p>\n\n<p>\n	&Ouml;rneğin: Kifayet&rsquo;ut- Talib kitabında ş&ouml;yle yazıyor: Ali&rsquo;den &ouml;nce hi&ccedil;bir kimse Kabe&rsquo;de doğmamıştır. Bu Allah&rsquo;ın, onun makamını y&uuml;celtmek ve azametini belirtmek i&ccedil;in ona has kıldığı bir fazilettir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine bu b&uuml;y&uuml;k zatın ismi de Allah tarafından konulmuş ve Allah&rsquo;ın &ldquo;Aliyy&rsquo;&uuml;l-A&rsquo;la&rdquo; isminden alınmıştır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Meşhur lakapları ise Haydar, Esedullah, Murtaza, Emir&rsquo;ul-M&uuml;minin, Resulullah&rsquo;ın kardeşi vb&hellip; Ebu-l Hasan ve Ebu Turab ise Hazretin k&uuml;nyelerindendir.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın anne ve babası, İslam&rsquo;ın &ouml;nde gelen değerli şahsiyetlerindendir. İslam Peygamberi&rsquo;ne annelik ve babalık etmişlerdir. Herkesin Peygamber (s.a.a)&rsquo;den el &ccedil;ektiği ve uzaklaştığı bir g&uuml;nde, bunlar O Hazrete kucak a&ccedil;mış ve d&uuml;şman tarafından gelebilecek b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;k ve zorluklara g&ouml;ğ&uuml;s germiş ve kendilerini siper etmişlerdir.</p>\n\n<p>\n	Ama ne yazık ki bu kadar zahmet ve zorluklara katlanmış olan insanlar i&ccedil;in yapılan hakaret, iftira ve haksızlıklar da az olmamıştır. İşte bunlardan birisi de Ali (a.s)&rsquo;ın babası hakkında uydurulmuş olan İslam dinini kabullenmediği iftirasıdır. Ama birazcık g&ouml;zlerimizi a&ccedil;ıp yanı başımızda bulunan ger&ccedil;eklere bakabilecek olsak ve bizi sarıp sarmalayan taassup ve &ouml;nyargılarımızdan kurtulabilsek, bu konudaki d&uuml;ş&uuml;ncelerimizin doğru olmadığını g&ouml;r&uuml;r ve kendimize geliriz. Bakın bu konuda İslam b&uuml;y&uuml;klerinin g&ouml;r&uuml;ş ve buyrukları nelerdir? Bir g&ouml;z atalım.</p>\n\n<p>\n	Şeyh Saduk, &ldquo;Emal&icirc;&rdquo; adlı kitabında ş&ouml;yle yazıyor: Birisi İbn-i Abbas&rsquo;a gelerek, Ebu Talib&rsquo;in İslam getirip getirmediğini sordu. İbn-i Abbas ş&ouml;yle yanıtladı: Nasıl iman etmemiş olabilir?! Ebu Talib&rsquo;in misali Ashab-ı Kehf misaline benzer ki zahirde m&uuml;şrik g&ouml;z&uuml;k&uuml;rken imanlarını kalplerinde gizliyorlardı. Dolayısıyla Allah-u Teala onlara iman getirdiklerinden, bir de takıyye yaparak imanlarını koruduklarından dolayı iki sevap vermiştir. Aynen bu s&ouml;ylenilenler İmam Sadık (a.s) tarafından da buyurulmuştur.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İmam Sadık (a.s), Ebu Talib&rsquo;in iman getirmeden &ouml;ld&uuml;ğ&uuml;n&uuml; s&ouml;yleyenlere karşı ş&ouml;yle buyuruyordu: <em>&ldquo;Onlar yalan s&ouml;yl&uuml;yorlar. Zira &ldquo;Muhammed (s.a.a)&rsquo;in aynen Musa (a.s) gibi bir peygamber olduğunu ve bunun ge&ccedil;miş kitaplarda yazıldığını bilmiyor musunuz?&rdquo; diyen birisinin iman getirmediğini nasıl s&ouml;ylersiniz?&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Şeyh S&uuml;leyman Belhi &ldquo;Meveddet&rdquo; adlı eserinde ş&ouml;yle yazıyor: Ebu Talib, Peygamber&rsquo;in koruyucusu ve yardımcısı idi. O Hazreti &ccedil;ok severdi. Peygamber&rsquo;i kendi himayesine alan ve terbiye eden odur. O&rsquo;nun risaletine inanıp tasdik ederdi. Onun, Peygamber&rsquo;in methinde bir&ccedil;ok şiirleri vardır.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bazıları ise Kur&rsquo;an-ı Kerim&rsquo;deki şu ayeti:</p>\n\n<p dir=\"RTL\">\n	&nbsp;</p>\n\n<p>\n	<strong>&nbsp;&ldquo;Ş&uuml;phe yok ki sen, sevdiğini doğru yola sevk edemezsin ve fakat Allah, dilediğini doğru yola sevk eder ve O&rsquo;dur hidayete erecekleri daha iyi bilen.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong>[6]</strong></a> </strong>delil getirerek bunun Ebu Talib hakkında olduğunu iddia etmişlerdir. Ama Allah&rsquo;ın izniyle muvaffak olamamışlardır. &Ccedil;&uuml;nk&uuml; tarihin ve m&uuml;fessirlerin şahadetiyle bu ayeti kerime ve bundan sonraki ayet Nevfel oğlu Haris hakkında nazil olmuştur.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Ayrıca Peygamberimizin onu yıkaması, defnetmesi, &ouml;zellikle hanımı Esed kızı Fatıma&rsquo;nın &ouml;l&uuml;nceye dek Ebu Talib&rsquo;in nikahında ve evinde kalması, onun imanını ispatlayan &ccedil;ok g&uuml;&ccedil;l&uuml; delillerdendir.</p>\n\n<p>\n	Evet, tekrar konumuza d&ouml;n&uuml;yor ve Ali (a.s)&rsquo;ın &ouml;zelliklerinden bahsetmeğe devam ediyoruz. &Ouml;yle ki tarih&ccedil;iler ve kalem sahipleri onun vasfını ve &ouml;zelliklerini anlatmaktan aciz kalmışlardır. Doğum g&uuml;n&uuml;nde, insanların o zamana kadar g&ouml;rmediği, şaşılacak şeylerle karşılaşılan birisi hakkında ne s&ouml;ylenilebilir ki? Resulullah (s.a.a) kendileri i&ccedil;in ş&ouml;yle buyurmuştur: <em>&ldquo;Ali&rsquo;nin, Amr b. Abdevud&rsquo;a darbesi, cinlerin ve insanların ibadetinden daha &uuml;st&uuml;nd&uuml;r.&rdquo; </em></p>\n\n<p>\n	Yine Hayber g&uuml;n&uuml;nde Allah Resul&uuml; (s.a.a) ş&ouml;yle buyuruyor: <em>&ldquo;Yarın sancağı &ouml;yle birine vereceğim ki, O Allah ve Resul&uuml;n&uuml; sever, Allah ve Resul&uuml; de onu sever; o fethetmedik&ccedil;e geri d&ouml;nmez.&rdquo;</em></p>\n\n<p>\n	Hz. Peygamber (s.a.a) sancağı Hz. Ali&rsquo;ye vermiş ve o da zafer elde etmedik&ccedil;e geri d&ouml;nmemiştir. Elbette burada bu b&uuml;y&uuml;k şahsiyetin hayatını, hususiyet ve &ouml;zelliklerini daha geniş ve detaylı bir şekilde anlatmak gerekirdi. Ama yazımız hazretin hayatına kısa bir bakışı gerektirdiğinden bazı &ouml;zelliklerine değinmek istiyoruz.</p>\n\n<p>\n	Bu &ouml;nemli meselelerden birisi -ki tarih&ccedil;iler ve hadis yazarları arasında &ouml;nemli bir tartışmaya yol a&ccedil;mıştır- Hz. Ali (a.s)&rsquo;ın k&uuml;&ccedil;&uuml;k yaşta İslam&rsquo;ı kabul edişi ve M&uuml;sl&uuml;man oluşudur. Şimdi bu olayı birka&ccedil; kısımda inceliyoruz:</p>\n\n<p>\n	Bizler insaflı M&uuml;sl&uuml;manlar olarak M&uuml;minlerin Emiri Hz. Ali (a.s) hakkında, ilk İslam ve ilk M&uuml;sl&uuml;man tabirini kullanmıyoruz. Ger&ccedil;i İslam ve tevhide davetin ilk g&uuml;nlerinde Peygamber (s.a.a)&rsquo;in yanında O&rsquo;nunla birlikte hareket etmekteydi. Ama bizler şunu s&ouml;yl&uuml;yoruz: Hz. Ali (a.s) ne zaman kafir idi ki, M&uuml;sl&uuml;man olmuş olsun? Peygamber ve Ali dinde arif, Allah&rsquo;ın terbiyesiyle yetişmiş, hi&ccedil;bir şey yaratılmadan nur aleminde Allah&rsquo;ın tevhid sıfatında fanileşmişlerdir. &Ouml;yle bir alem ki mukaddes ve faziletlerin menba ve kaynağıdır. Adem (a.s) toprak ile su arasında iken Muhammed (s.a.a) peygamber ve Ali (a.s) O&#39;nun vezir ve halifesi idiler.</p>\n\n<p>\n	Tarihte m&uuml;şahede ettiğimiz olaylardan bir diğeri de ş&ouml;yle: Hz. Ali (a.s), İslam Peygamberinin getirmiş olduğu dini bilen ve bizim teklif ve sorumluluklarımızı a&ccedil;ıklayan biri olarak amca oğlunun getirmiş olduğu İslam&rsquo;ı kabul etmiştir.</p>\n\n<p>\n	<strong>&ldquo;Yakınlarını korkut&rdquo;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>mealindeki ayet nazil olduğunda Peygamber-i Ekrem (s.a.a) risaletini, getirmiş olduğu dini a&ccedil;ıklamak ve tebliğ etmekle g&ouml;revlendirildi. Peygamber (s.a.a)&rsquo;in buyruklarını kimsenin kabul etmediği bir d&ouml;nemde yalnız Ali (a.s) idi ki b&uuml;t&uuml;n s&ouml;ylenenleri kabul ettiğini bildirdi. İşte bundan dolayı Resulullah (s.a.a), Ali (a.s)&rsquo;ın İslam ve imanını kabul etmiş, onu kendi kardeşi, halifesi ve vasisi olarak tanıtmıştır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın imanı k&ouml;kl&uuml; bir yapıya sahipti. İşte burada O&rsquo;nu kendi vezir ve halifesi olarak tanımlarken O&rsquo;nun ve babasının İslam&rsquo;a olan himaye ve yardımlarını da ganimet biliyordu&hellip; Şunu da eklemekte yarar g&ouml;r&uuml;yoruz ki: Peygamber (s.a.a) hi&ccedil;bir zaman anlamsız ve m&uuml;balağa edici s&ouml;zler sarf etmemiştir. İşte buradan Ali (a.s)&rsquo;ın İslam, iman, basiret ve sebat &uuml;zere olduğu ve Allah tarafından makbul ve &ouml;v&uuml;lm&uuml;ş olduğunu anlıyoruz.</p>\n\n<p>\n	Bunlara ilave olarak yine Ali (a.s)&rsquo;ın kendisi, Resulullah (s.a.a)&rsquo;den sonra &uuml;mmetin en bilgini olduğunu vurgulamakta ve bu makamıyla iftihar ederek ş&ouml;yle buyurmaktadır: <em>&ldquo;Ben sıddık-ı ekberim. Benden sonra hi&ccedil; kimse haklı olarak bu iddiada bulunamaz. Ben halkın M&uuml;sl&uuml;man olmasından yedi yıl &ouml;nce Allah Resul&uuml; ile namaz kılmaktaydım.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong>[10]</strong></a></em></p>\n\n<p>\n	Olaya başka a&ccedil;ılardan baktığımızda ş&ouml;yle bir soruyla karşılaşıyoruz: Acaba İslam, ilk yıllarında da teklif i&ccedil;in buluğun olmasını şart biliyor muydu? Yoksa bu h&uuml;k&uuml;m de diğer h&uuml;k&uuml;mler gibi yavaş yavaş nazil olmuş ve Peygamber (s.a.a)&rsquo;e bildirilmiştir?</p>\n\n<p>\n	Tarihte nakledildiği kadarıyla ahkamın buluğla şartlandırılması, &ldquo;Uhud savaşından sonra idi&rdquo; diyenler olduğu gibi, &ldquo;İslam&rsquo;ın ilk yıllarında &ccedil;ocuklar dini emirleri yerine getirmekle y&uuml;k&uuml;ml&uuml; idiler ki Hayber savaşıyla bu h&uuml;k&uuml;m &ccedil;ocuklardan kaldırılmıştır&rdquo; diyenler de vardır. Veya başka bir g&ouml;r&uuml;şe g&ouml;re bunun Hendek savaşının ilk yılı veya Hudeybiye antlaşmasıyla ger&ccedil;ekleştiğini diyenler de olmuştur. Netice itibarıyla eğer ilk yıllarda &ccedil;ocukların da bir sorumluluğu olduğu ispatlanırsa, Ali (a.s) burada da herkesten &ouml;ndedir. Hz. Ali (a.s) ve diğer imamlar, aynen k&uuml;&ccedil;&uuml;k yaşta peygamberliğe se&ccedil;ilen İsa (a.s) ve Yahya (a.s) gibi doğdukları g&uuml;nden itibaren b&uuml;t&uuml;n iyi sıfat ve faziletlerle s&uuml;slemişlerdir. Ali (a.s) &ouml;yle bir insandır ki &ccedil;ocukluğundan beri Hz. Peygamber&rsquo;in himayesi ve terbiyesi altında bulunmuş ve O&rsquo;nun ahlakı ile ahl&acirc;klanmıştır. Hen&uuml;z hi&ccedil; kimse M&uuml;sl&uuml;man olmamış ve Peygamberi kabul etmemiş iken o Peygamber (s.a.a)&rsquo;le birlikte namaz kılmaktaydı. Peygamber (s.a.a) ile birlikte b&uuml;t&uuml;n zorluklara katlanmış ve O&rsquo;nu hi&ccedil;bir zaman hatta savaşlarda dahi yalnız bırakmamıştır. İleriyi g&ouml;rmeyen ve onu başkalarıyla kıyaslayan insanlar, Peygamber (s.a.a)&rsquo;i korumasını, hatta hicrette kendisini &ouml;l&uuml;me atıp yatağında yatmasını, savaşlarda ka&ccedil;madığı i&ccedil;in hi&ccedil;bir zaman arkadan darbe almadığını, Hendek savaşında Cebrail&rsquo;in:</p>\n\n<p>\n	<em>&ldquo;Ali&rsquo;den başka fatih ve z&uuml;lfikardan başka kılı&ccedil; yoktur.&rdquo;</em> dediğini bilmiyorlar mı?</p>\n\n<p>\n	Maalesef tarih boyunca İslam, Peygamber ve Ehl-i Beyt d&uuml;şmanları, kendilerinin bu makamlara ulaşamayacaklarını anladıklarından, sahnede kalabilmek, saf ve mazlum toplumlardan istifade edebilmek i&ccedil;in Allah&rsquo;ın bu temiz kullarına ve onun velilerine saldırdılar. B&ouml;ylece onların makamını aşağı getirmek suretiyle kendi varlıklarını hissettirme yoluna gittiler. Bu olaylar sadece bazı şahsiyetler i&ccedil;in yapılmadı, belki her şeyin kendisiyle iftihar ettiği, Cebrail&rsquo;in <em>&ldquo;Bir adım daha atarsam yanarım&rdquo;</em> dediği alemin ilk şahsiyeti olan Peygamber hakkında bile manevi tahribatlara girişildi, &ouml;yle ki kalem bunları yazmaktan utanır. Tabi ki akıllı, şerefli ve Allah&rsquo;ın hidayetine mazhar olmuş insanlar, hakikati ve ger&ccedil;ekleri anlamışlardır. Unutmayalım ki Allah&#39;ın d&uuml;şmanları hi&ccedil;bir zaman başarıya ulaşamayacaklardır. Nitekim Allah (c.c) ş&ouml;yle buyuruyor: <strong>&ldquo;Allah&rsquo;ın nurunu ağızlarıyla &uuml;fleyip s&ouml;nd&uuml;rmek istediler. Kafirler istemese de Allah nurunu tamamlayacaktır.&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	Acaba husumet ve taassup g&ouml;zl&uuml;ğ&uuml;n&uuml; &ccedil;ıkarıp da tarihin ger&ccedil;eklerini g&ouml;rme ve tahlil etme zamanı gelmedi mi? Neden kendimize gelmiyoruz, elimizde ışığımız olduğu halde ondan istifade etmiyoruz? Hi&ccedil; g&uuml;neşle lamba kıyaslanabilir mi? Deve kuşunun başını kuma g&ouml;mmesi gibi başımızı kuma g&ouml;mmeyelim, ger&ccedil;ekleri g&ouml;relim ve inanalım ki hidayet i&ccedil;in atılan adımları Allah hi&ccedil;bir zaman geri &ccedil;evirmeyecektir. O istediğini ve hidayet olmak isteyeni hidayet eder inşallah. Konunun uzamaması ve yorucu olmaması i&ccedil;in bu kadarıyla yetiniyoruz.</p>\n\n<h3>\n	<strong>Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın Annesi</strong></h3>\n\n<p>\n	Hz. Abbas (a.s)&rsquo;ın annesinin adı Fatıma bint-i Ebi Muhammed&rsquo;dir. &Uuml;mm&rsquo;&uuml;l-Benin diye tanınıp bilinmektedir. Hz. Abbas (a.s)&rsquo;ın annesinin baba tarafından soyu şu şekildedir: Fatıma bint-i Ebi Muhammed, Hazam b. Halit b. Rabia b. el-Vehid b. Ka&rsquo;b b. Amr b. Kel&acirc;b b. Rabia b. Amr b. Sasaa b. Muaviye b. Hevazen&rsquo;dir.</p>\n\n<p>\n	Anne tarafından soyu ise ş&ouml;yledir: Leyla bint-i Suheyil bint-i Amr b. Malik, Amire bint-i Tufeyil b. Amr Kebeşete bint-i Urvekir-rial Katilil Ber&acirc;s ( ki Utbe b. C&acirc;fer b. Kel&acirc;b&rsquo;ın oğludur.) Fatıma bint-i Abduşşems b. Abdumenaf&rsquo;dır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Tarihte bu değerli hanımın ataları sırayla sayılmıştır. &Ouml;zellikle Ebu&rsquo;l- Ferec-i İsfahani &ldquo;Mekatil&rsquo;ut-Talibiyyin&rdquo; adlı eserinde bahsetmektedir. Tarihin de şahadetiyle g&ouml;r&uuml;yoruz ki, &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;in dede ve dayıları İslam &ouml;ncesi Arapların yiğit ve kahramanlarındandılar.</p>\n\n<p>\n	Hz. Ali (a.s)&rsquo;ın bu hanımı se&ccedil;mesindeki amacı ondan olacak &ccedil;ocukların kahraman, ş&acirc;n şeref sahibi, İsl&acirc;m&rsquo;ın ve dinin yardımına koşacak kişilerin yetiştirilmesi idi.</p>\n\n<p>\n	<strong>Verasetin &ouml;nemi:</strong> Genetik yoluyla &ccedil;ocuğun anne babasından b&uuml;y&uuml;k bir &ouml;l&ccedil;&uuml;de etkilendiği bilimde de ispatlanmıştır. Avustralyalı bilim adamı Mendel tarafından d&uuml;zenlenen veraset kanununa dikkat edildiğinde, ailenin asaletli oluşu, akrabalığın sağlam oluşu, her insanın oluşumunda &ccedil;ok &ouml;nemli bir role sahiptir. Bu ger&ccedil;ekler asırlar &ouml;nce Peygamber Efendimiz (s.a.a) tarafından bildirilmiştir. Bir hadisi şerifte ş&ouml;yle nakledilmektedir: <em>&ldquo;Nutfeleriniz i&ccedil;in temiz ve sağlam yerler se&ccedil;in. Zira fertlerin genetik &ouml;zellikleri (anne babanın &ouml;zellikleri) &ccedil;ocuklarına intikal etmektedir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p>\n	Başka bir hadis-i şerifde ise, genetiğin etki alanının daha da geniş olduğunu bildirmektedir. Ş&ouml;yle nakledilmiştir: &ldquo;Eş se&ccedil;imini &ccedil;ok ciddiye alın, sağlam ve salih eş se&ccedil;in. Zira eşinizin erkek kardeşi bile -ki &ccedil;ocuğunuzun dayısı oluyor- &ccedil;ocuğunuzun şahsiyetinin temel ve esasının bir par&ccedil;asıdır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><em><strong>[14]</strong></em></a> Bu y&uuml;zden halk arasında &ldquo;&Ccedil;ocuk dayısına benzer&rdquo; deyimi yaygındır. Kısaca &ccedil;ocuğun yalnızca anne babasından değil dayı ve amcalarından, hatta ecdatlarından dahi etkilendiği g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	İşte Hz. Abbas (a.s)&rsquo;ın v&uuml;cudundaki şecaat, Haşimi ve Amiri bir şecaattir. Haşimi şecaat babasından, Amri şecaat de annesi &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;den ona intikal etmiştir. Zira anne tarafından Amr b. Malik b. Cafer b. Kelab&rsquo;ın (&Uuml;mm&rsquo;&uuml;l-Benin&rsquo;in annesi Semame&rsquo;nin ceddidir) kahramanlıkları ve yiğitlikleri dillere destan olmuş ve kendisini mızraklarla oyun oynayan anlamına gelen (Mulaib&#39;ul- Esinne) lakabıyla anmışlardır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<h3>\n	<strong>Hz. </strong><strong>Ali</strong><strong> (a.s)&rsquo;ın &Uuml;mm&rsquo;&uuml;l-Benin İle Evliliği</strong></h3>\n\n<p>\n	Bazı tarih&ccedil;ilere g&ouml;re Emir&rsquo;ul-M&uuml;minin Ali (a.s), Hz. Fatıma&rsquo;nın vefatından sonra &Uuml;mm&rsquo;&uuml;l-Benin ile evlendi.</p>\n\n<p>\n	Diğer bir kısım tarih&ccedil;ilere g&ouml;re ise bu evlilik hazretin Emame hanımla olan evliliğinden sonra idi.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Ama kesin olan bir şey var ki, o da bu evliliğin Hz. Fatıma (s.a)&rsquo;ın vefatından sonra olduğudur. Zira o hanımefendi hayatta olduğu m&uuml;ddet&ccedil;e Hz. Ali (a.s) başka kadınlarla evlenmemiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Hz. Ali (a.s)&rsquo;ın evleneceği eşin asaletli ve imanlı birisi olması gerekirdi. Zira Hz. Fatıma (s.a) d&uuml;nyadan g&ouml;&ccedil;t&uuml;kten sonra, geride yetim &ccedil;ocuklar bırakmıştı. Gelecek hanımın, bunlara tam bir anlamda anneleri gibi olması gerekmekteydi.</p>\n\n<p>\n	Dikkat edilirse, &ccedil;ocuklara getirilen anneliğin, sonuna kadar onlara kendi &ccedil;ocukları gibi bakması pek az rastlanılan bir şeydir. &Ouml;zellikle de o kadınında &ccedil;ocukları d&uuml;nyaya geldikten sonra durum ve davranışların fevkalade değiştiği g&ouml;r&uuml;lmektedir. Bu olay babanın zorlukları &uuml;zerine zorluk ve musibetten başka bir şey değildir. Ama gelecek olan o şahıs b&uuml;t&uuml;n kusurların &ouml;n&uuml;n&uuml; alabilmiş ve takva zırhına b&uuml;r&uuml;nm&uuml;ş ise durumun &ccedil;ok farklı olduğu g&ouml;r&uuml;lecektir. İşte biz bu &ouml;rneği &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;in Hz. Ali (a.s)&rsquo;ın &ccedil;ocuklarına olan davranışlarında g&ouml;rebiliyoruz. Hz. Ali (a.s)&rsquo;ın &Uuml;mm&rsquo;&uuml;l-Benin ile evlenmesinde saklı sırlar vardır. Bu sırlara, Hz. Ali (a.s)&rsquo;ın kardeşi Akil ile, evleneceği eşi hakkında istişare edip bazı sıfatları buyurması a&ccedil;ıklık getirebilir.</p>\n\n<p>\n	Akil &ldquo;nesep&rdquo; ilmini &ccedil;ok iyi bilen birisiydi. Bu y&uuml;zden Hz. Ali (a.s) onunla istişare ederek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s) Kureyşliler i&ccedil;erisinde nesep ilmini en iyi bilen kardeşi Akil b. Ebu Talib&rsquo;e ş&ouml;yle buyurdu: <em>&ldquo;Kahraman ve asaletli bir ailede d&uuml;nyaya gelip yetişen bir bayan bul ki ondan şecaatli (pehlivan) &ccedil;ocuklar d&uuml;nyaya gelsin.&rdquo; </em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Akil bunun &uuml;zerine Hz. Ali (a.s)&rsquo;a &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;in soyunu, nesebini sırasıyla tek tek sayarak a&ccedil;ıkladı.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;Hz. Ali (a.s) Akil&rsquo;in anlattıklarını dinledikten sonra aradığı sıfatların &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;de toplandığı kanısına vararak ona kendisine eş olması i&ccedil;in el&ccedil;i g&ouml;nderdi. O da Allah&rsquo;ın arslanı Hz. Ali (a.s)&rsquo;ın eşi olmayı kabul etti. Onun Hz. Ali (a.s) ile evlenmesine t&uuml;m yakınları ve herkesten &ccedil;ok da kendisi sevinmişti. Bunun en g&uuml;zel simgesi &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;in kendisinin, Hz. Ali (a.s)&rsquo;a ve O&rsquo;nun &ccedil;ocuklarına bir hizmet&ccedil;i geldiğini ifade etmesidir.</p>\n\n<p>\n	&Uuml;mm&rsquo;&uuml;l-Benin&rsquo;den d&ouml;rt tane erkek &ccedil;ocuk d&uuml;nyaya gelmiştir: Abbas, Abdullah, Cafer ve Osman. Bunların en &uuml;st&uuml;n&uuml; ve efendisi Abbas (a.s) idi.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu y&uuml;ce kadın Hz. Ali (a.s) ile evlenmeden &ouml;nce bek&acirc;r idi; O Hazretin şahadetinden sonra da kimseyle evlenmedi.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> Aynen Emame, Esma bint-i Umeys ve Leyla&rsquo;nın yaptıkları gibi &hellip;</p>\n\n<p>\n	İşte bu d&ouml;rt kadın kocalarına vefak&acirc;r olarak kaldılar. Gelen bilgilere g&ouml;re Muğayre b. Nufeyl ve Ebu Heyac b. Sufyan Emame&rsquo;ye evlenme teklifinde bulunmuşlar. Emame bunu reddetmekle birlikte Hz. Ali (a.s)&rsquo;dan ş&ouml;yle bir hadis de nakletmiştir: <em>&ldquo;Peygamber ve onun vasilerinin hanımları onlardan sonra başka biriyle evlenmemelidirler.&rdquo;</em> İşte bu hanımlar bu emre uymuşlardır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	&Uuml;mm&rsquo;&uuml;l-Benin, Ehl-i Beyt (a.s)&rsquo;ın konum ve mevkisine arif olan, ihlas ve sefayla onların muhabbet ve velayetlerine layık olan birisiydi. Aynı zamanda bunun karşılığında vahiy ailesi tarafından da &uuml;st&uuml;n bir makamla m&uuml;kafatlandırılmıştır. &Uuml;mm&rsquo;&uuml;l-Benin evlendikten hemen sonra, İmam Hasan (a.s) ile İmam H&uuml;seyin (a.s)&rsquo;ın hasta olduklarını anladı. Hz. Ali (a.s)&rsquo;ın evine gelin olarak gelen bu değerli kadın, b&uuml;y&uuml;k bir ihlas ve d&uuml;r&uuml;stl&uuml;kle İmam Hasan (a.s) ile İmam H&uuml;seyin (a.s)&rsquo;ın hizmetine kendisini adayarak ş&ouml;yle dedi: &ldquo;Bu iki efendi, hastalıklarından iyileşmeyinceye kadar ben evliliğin tadını tatmayacağım.&rdquo; Bunun karşısında Hz. İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) da &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;i &ccedil;ok seviyorlardı. &Uuml;mm&rsquo;&uuml;l-Benin Hz. Fatıma (a.s)&rsquo;ın bu iki nuruna merhametli bir anne gibi bakıcılık yaptı. Elbette iman ehlinin serveri ve efendisi olan Hz. Ali (a.s)&rsquo;dan terbiye g&ouml;ren ve onun edep ve ahlakı ile b&uuml;t&uuml;nleşen birinden b&ouml;yle şeyleri duymak şaşılacak bir şey değildir.</p>\n\n<p>\n	Dolayısıyla buradan Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın İmamlara, &ouml;zellikle zamanının imamı olan Hz. İmam H&uuml;seyin (a.s)&rsquo;a davranış ve bakış a&ccedil;ısının bir nevi kaynağının annesi de olduğunu s&ouml;yleyebiliriz.</p>\n\n<h3>\n	<strong>Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın D&uuml;nyaya Gelişi</strong></h3>\n\n<p>\n	Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s) hicretin 26. yılında m&uuml;barek Şaban ayının d&ouml;rd&uuml;nc&uuml; g&uuml;n&uuml; d&uuml;nyaya geldi. Şabanın &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;nde de Hz. İmam H&uuml;seyin (a.s) d&uuml;nyaya gelmiştir. D&uuml;nyada ger&ccedil;ekleşen olaylar tesad&uuml;f değildir. İşte bu olayda da hikmetler g&ouml;ze &ccedil;arpmaktadır. B&uuml;t&uuml;n tarih&ccedil;iler şunu itiraf ederler ki: Hz. Ali (a.s), oğlu Hz. Abbas (a.s) d&uuml;nyaya geldiğinde onu g&ouml;r&uuml;r g&ouml;rmez g&ouml;zleri doldu ve g&ouml;z yaşları m&uuml;barek y&uuml;z&uuml;ne aktı.</p>\n\n<p>\n	Evet, gayb ilmini bilen Hazret, 25 yıl sonra Kerbela vakıasını ve İmam H&uuml;seyin (a.s)&rsquo;ın şahadetinin haberini bildiren kimsedir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Hz. Abbas (a.s)&rsquo;ın doğumuyla cihan yeniden aydınlandı. Allah&rsquo;ın halifesi himayesinde b&uuml;y&uuml;m&uuml;ş ve İmamların babalarından ders almıştır. O b&uuml;y&uuml;d&uuml;k&ccedil;e, cesaret, şecaat ve izzet-i nefsi artmakta, k&ouml;t&uuml; sıfatlardan ise uzaklaşmaktaydı. O her zaman şehitlerin efendisi Hz. İmam H&uuml;seyin (a.s) ile beraberdi. Aynen ayın g&uuml;neş etrafında d&ouml;nmesi gibi Seyyid&rsquo;&uuml;ş- Ş&uuml;heda İmam H&uuml;seyin (a.s)&rsquo;ın, fazilet ve şecaatle dolu v&uuml;cudunun etrafında d&ouml;ner dururdu.</p>\n\n<p>\n	Hz. Abbas (a.s) adım attığında şeref ve b&uuml;y&uuml;kl&uuml;kle adım atardı. Konuştuğunda r&uuml;şt ve hidayet adına konuşurdu; baktığında ise hakk adına bakardı. Y&uuml;z &ccedil;evirdiğinde batıldan d&ouml;nerdi. İzzet-i nefs sergilediğinde zul&uuml;m ve sitemden uzaklaşırdı ve can verdiğinde din yolunda can verirdi.</p>\n\n<p>\n	Evet, ger&ccedil;ekten o bir fazilet abidesi, keramet ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n en g&uuml;zel &ouml;rneği idi. İşte bunların hepsi onun İmam H&uuml;seyin (a.s)&rsquo;ı kendisine ayna olarak g&ouml;rmesinden kaynaklanmaktaydı. Hz. Abbas (a.s) s&uuml;rekli imamının arkasında idi. Bakınız, v&uuml;cudunun d&uuml;nyaya gelişinde bile bir adım gerideydi. &Ouml;yle ki İmam H&uuml;seyin (a.s)&rsquo;ın doğumu Şaban ayının &uuml;&ccedil;&uuml;nde, Abbas (a.s)&rsquo;ın doğumu ise Hicretin 26. yılının Şaban ayının d&ouml;rd&uuml;nde vuku bulmuştur.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Evet, Abbas (a.s) d&uuml;nyaya geldi, tabii olarak bu &ccedil;ocuğa Peygamber (s.a.a)&rsquo;in s&uuml;nnetini uygulasınlar diye, babası M&uuml;minlerin Emiri Ali (a.s)&rsquo;ın yanına getirdiler. Ge&ccedil;mişte dediğimiz gibi, Hz. Ali (a.s) onun annesini en şecaatli ve en cesur aileden se&ccedil;mişti ki şahadet ve er meydanı Kerbela&rsquo;da, kardeşi ve İmamı olan İmam H&uuml;seyin (a.s)&rsquo;a yardımda bulunsun.</p>\n\n<p>\n	İmam Ali (a.s) oğlu Abbas&rsquo;a baktığında onun başına gelecekleri hatırladı. Bu k&uuml;&ccedil;&uuml;k yavrunun azalarına tekrar tekrar bakıp ağlıyordu. Kollarına baktığında, zamanın imamı uğruna kesileceğini, g&ouml;ğs&uuml;ne baktığında, o ilim ve hilimle dolu olan m&uuml;barek g&ouml;ğs&uuml;ne d&uuml;şman oklarının saplananacağını, m&uuml;barek başına baktığında da, mızraklar &uuml;zerinde dolaştırılacağını g&ouml;r&uuml;yordu. Bundan dolayı da İmamın g&ouml;zlerinden hasret ve h&uuml;z&uuml;n damlacıkları d&ouml;k&uuml;l&uuml;yor ve ağlamasıyla Allah&rsquo;ın arşını titretiyordu.</p>\n\n<p>\n	B&ouml;ylece Abbas (a.s)&rsquo;ın İmam H&uuml;seyin (a.s)&rsquo;ın haremindeki susuz yavrulara su getirmesi i&ccedil;in, Fırat kıyılarına nasıl ayak bastığını, kendisi susuz olduğu halde, kardeşinin susuzluğunu hatırlayıp, suyu elinden d&ouml;kt&uuml;ğ&uuml;n&uuml;, beraberlik yolunda şehitlerin serveri ile birlikte omuz omuza onun yolunda fedakarlıklarda bulunduğunu, ihlasla kendi canını İmam H&uuml;seyin (a.s)&rsquo;a kurban verdiğini m&uuml;şahede ediyordu. Bu yavru, anne ve babası yanında &ccedil;ok değerli idi. Babası onunun b&uuml;y&uuml;d&uuml;ğ&uuml;n&uuml;, melekut&icirc; simasını, şecaat ve ebedi saadetini g&ouml;rd&uuml;k&ccedil;e seviniyor ama karşılaşacağı musibet ve zorlukları da hatırladık&ccedil;a h&uuml;z&uuml;n deryasına dalıyordu. Neden h&uuml;z&uuml;nlenmesin, kimin i&ccedil;erisinde birazcık insani şefkat varsa, bu sahneler karşısında mustarip ve perişan olacaktır. &Ouml;zellikle Hz. Ali (a.s) gibi b&uuml;t&uuml;n insanlığa sevgi besleyen birisi bu olaydan daha &ccedil;ok etkilenecektir.</p>\n\n<p>\n	Kamer-i Beni Haşim kitabının yazarı yazısının 21. sayfasında ş&ouml;yle diyor: Bir g&uuml;n &Uuml;mm&rsquo;&uuml;l-Benin, Ali (a.s)&rsquo;ı Abbası severken kollarından &ouml;p&uuml;p ağladığını g&ouml;r&uuml;r. Annesi g&ouml;rd&uuml;klerinden etkilenir. &Ccedil;&uuml;nk&uuml; ay par&ccedil;ası gibi bir evlada, babasının bakıp ağlaması g&ouml;r&uuml;lmemiş bir olaydı. Bunun sebebini İmam (a.s)&rsquo;a sorduğunda, İmam (a.s) Allah&rsquo;ın meşiyyet ve takdirini, bu &ccedil;ocuğun kollarının, İmam H&uuml;seyin (a.s)&rsquo;a yardım uğruna ve onun yolunda kesileceğini bildirdi. Bunu duyan annenin haykırış ve feryadı g&ouml;klere y&uuml;kseldi ve evde bulunan herkes ağlamağa başladı. Ama Hazret s&ouml;zlerine devam ederek o g&ouml;z nuru yavrunun Allah katında menzilet ve makamından bahsederek bunun karşılığında Allah&rsquo;ın ona iki kanat merhamet edeceğini, Cennette amcası Cafer b. Ebu Talib ile Melekler eşliğinde gezeceklerini bildirdi. Bu m&uuml;jdeyi duyan &Uuml;mm&rsquo;&uuml;l-Benin sevinerek sakinleşti. <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<h3>\n	<strong>Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın &Ccedil;ocukluğu</strong></h3>\n\n<p>\n	Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın &ccedil;ocukluğu, tarihte pek &uuml;zerinde durulmayan bir konu olmasına rağmen, tarihin buruşuk sayfaları arasında nakledilen bazı olaylardan yararlanılarak Hazretin &ccedil;ocukluk yılları hakkında bir takım bilgiler edinmek m&uuml;mk&uuml;nd&uuml;r. Hz. Ali (a.s) gibi m&uuml;kemmel bir babaya, Hz. &Uuml;mm&uuml;l Benin gibi &acirc;lime bir anneye ve cennet gen&ccedil;lerinin efendisi İmam Hasan (a.s) ile İmam H&uuml;seyin (a.s) gibi &ouml;ğretmenlere sahip olması, onun &ccedil;ocukluk yılları hakkında bize bir takım ip u&ccedil;ları veriyor. O, &ouml;mr&uuml;n&uuml; &ouml;ğrenim ve eğitimle başlatıp şahadetle bitiren birisidir. Hazret hen&uuml;z &ccedil;ok k&uuml;&ccedil;&uuml;kken, &ccedil;ok zeki ve anlayışlı birisi olduğunu etrafındakilere bir g&uuml;neş gibi yansıtıyordu.</p>\n\n<p>\n	&nbsp;Hz. Abbas (a.s) beş yaşındayken bir g&uuml;n Hz. Ali (a.s) onu yanına &ccedil;ağırarak: &ldquo;Yavrucuğum! Bir s&ouml;yle&rdquo; dedi.</p>\n\n<p>\n	Hz. Abbas (a.s): &ldquo;Allah birdir&rdquo; dedi.</p>\n\n<p>\n	İmam Ali (a.s): &ldquo;İki s&ouml;yle&rdquo; deyince, Abbas (a.s) bunu s&ouml;ylemekten sakınarak ş&ouml;yle arz etti: &ldquo;Babacığım! Bir dedikten sonra iki demekten h&acirc;ya ediyorum.&rdquo;</p>\n\n<p>\n	Bunu duyan babası onu bağrına basıp &ouml;p&uuml;c&uuml;k yağmuruna tuttu.</p>\n\n<p>\n	Evet, tarihten bizlere aktarılan bu olayla Hz. Abbas (a.s)&rsquo;ın bir&ccedil;ok &ouml;zelliklerini kendiliğinden derk etmemiz &ccedil;ok kolay olacaktır. Beş yaşındaki bir &ccedil;ocuğun b&ouml;yle bir anlamı kavraması ger&ccedil;ekten de şaşılacak bir şeydir. Ama o Hazretin şahsi kabiliyeti ile kamil olan &ouml;ğretmenlerine dikkat edildiğinde onda nice sırların toplandığı ortaya &ccedil;ıkmaktadır.</p>\n\n<h3>\n	<strong>Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın Evliliği</strong></h3>\n\n<p>\n	Her babanın arzusu, oğlunun evliliğini g&ouml;rmesi, gelinini kendi eliyle evine getirmesidir. Ama İbn-i M&uuml;lcem&rsquo;in Hz. Ali (a.s)&rsquo;ı şahadete ulaştırması bu arzunun ger&ccedil;ekleşmesine engel oldu.</p>\n\n<p>\n	İmam Hasan (a.s) kardeşi Abbas (a.s)&rsquo;ı, hicretin 40 ile 46. yılında, Abdullah b. Abbas b. Abd&uuml;lmuttalib&rsquo;in kızı olan Lubabe ile evlendirdi. Lubabe&rsquo;nin babası da meşhur ravilerdendir.</p>\n\n<h3>\n	<strong>Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın &Ccedil;ocukları</strong></h3>\n\n<p>\n	Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın beş tane &ccedil;ocuğu vardı: Ubeydullah, Fazl,<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> Hasan,<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> Kasım ve bir de kız &ccedil;ocuğu.</p>\n\n<p>\n	Ubeydullah ve Fazl&rsquo;ın anneleri Lubabe hanım idi ki Abbas b. Abdulmuttalib evlatlarındandır. Tarih&ccedil;ilere g&ouml;re Hz. Abbas&rsquo;ın soyu Ubeydullah&rsquo;dan devam etmiştir. Bazılarına g&ouml;re ise Fazl&rsquo;dan devam etmiştir. Ubeydullah&rsquo;ın makam ve mevkisi y&uuml;ksekti. &Ouml;zellikle İmam-ı Seccad (a.s)&rsquo;ın yanında ayrı bir yeri vardı. İmam (a.s) onu g&ouml;rd&uuml;ğ&uuml; zaman g&ouml;zyaşlarını tutamaz ve babasının Kerbela&rsquo;daki durumunu hatırladığını buyururdu. Ubeydullah Hicretin 155. yılında vefat etmiştir. Hasan isminde bir oğlu ve onun da Fazl, Hamza, İbrahim, Abbas ve Ubeydullah adında beş tane &ccedil;ocuğu vardı.</p>\n\n<h3>\n	<strong>Hz. Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın Erkek </strong><strong>Kardeşleri</strong></h3>\n\n<p>\n	<strong>Kardeşleri:</strong> Aile yapısı ve b&uuml;t&uuml;nl&uuml;ğ&uuml; doğrultusunda birbirleriyle bağlılığı olduğu i&ccedil;in Abbas (a.s)&rsquo;ın tarihini araştırdığımızda değerli kardeşlerini de tanımak gerekir. Bunlardan bazılarının makam ve mevkileri o kadar y&uuml;ksektir ki, Hazretin bunlara yaklaşımı, onun fazilet ve şerefinin y&uuml;celiği olarak tanımlanır. İşte bunlar Hasan ve İmam H&uuml;seyin (a.s)&rsquo;dır ki &quot;kıyam etseler de etmeseler de &uuml;mmetin imamıdırlar.&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> &Ouml;yle ki Hz. Ali (a.s) bunların v&uuml;cudunu kendisi i&ccedil;in bir iftihar kaynağı saymaktadır. &Ouml;rneğin: Hilafet Şurasında (ikinci halife tarafından Osman&rsquo;ın hilafete se&ccedil;ilmesi i&ccedil;in tertiplenen altı kişilik bir grup) ş&ouml;yle buyuruyor: <em>&ldquo;Sizleri Allah&rsquo;a and veriyorum ki s&ouml;yleyiniz; acaba aranızda, Resulullah (s.a.a)&rsquo;in iki evladı ve cennet gen&ccedil;lerinin efendileri Hasan ve H&uuml;seyin&rsquo;in babası olacak, benden başka biri var mı dır?&rdquo;</em></p>\n\n<p>\n	Orada bulunanlar: &ldquo;Hayır&rdquo; dediler.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yine Muaviye&rsquo;nin mektubuna yazmış olduğu cevapta, kendisinin Allah peygamberinin damadı, amcasının şehitler efendisi ve kardeşinin de cennette meleklerle u&ccedil;tuğuna, kendisinin ilk M&uuml;sl&uuml;man olduğuna, Gadir-i Hum g&uuml;n&uuml;nde kendisi i&ccedil;in biat alındığına ve iki yavrusunun Peygamberin torunu olduğuna deyinerek iftihar etmiştir.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> B&ouml;ylece Abbas (a.s)&rsquo;ın bu imamlarla kardeş olması, (kendisinin onlardan almış olduğu ilim ve ilahi marifetler dışında) onun fazilet ve manevi şahsiyetinde etkili olmuştur.</p>\n\n<p>\n	Bunlardan başka &ldquo;Muhammed-i Hanefiyye&rdquo; ve &ldquo;&Ouml;mer-i Etraf&rdquo; isminde kardeşleri de vardır. Toplam olarak Emir&rsquo;ul-M&uuml;minin Ali (a.s)&rsquo;ın 16 tane erkek &ccedil;ocuğu vardı. Hz. Abbas (a.s) bunların bazılarıyla ana bir ve bazılarıyla da anneleri ayrı idi. Yine bunlardan bazıları Kerbela vakıasında Hz. Abbas (a.s) ile birlikte idiler.</p>\n\n<p>\n	Bunların hangi hanımlardan d&uuml;nyaya geldiklerine değinecek olursak; İmam Hasan, İmam H&uuml;seyin ve Muhsin (a.s)&#39;ın, anneleri d&uuml;nya ve ahiret hanımlarının serveri Hz. Zehra (a.s)&rsquo;dır; Muhammed-i Hanefiyye&rsquo;nin annesi Hule&rsquo;dir; Abdullah, Cafer, Osman ve Hz. Abbas (a.s)&rsquo;ın anneleri ise &Uuml;mm&rsquo;&uuml;l-Benin&rsquo;dir. Bu d&ouml;rt kardeş Kerbela vakıasında şehit oldular.</p>\n\n<p>\n	&Ouml;mer-i Etraf ve Abbas-ı Esğer&#39;in anneleri Sehbai&rsquo;dir. Muhammedi Esğer&#39;in annesi Ebu&rsquo;l-As kızı Emame&rsquo;dir. Yahya ve Avn&#39;in anneleri Umeys kızı Esma&#39;dır. Abdullah ve Ebubekr&#39;in anneleri Mesud kızı Leyla&#39;dır. Muhammedi Avsat&#39;ın annesi ise &Uuml;mm&uuml; Veleddir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Hazretin bu kardeşleri i&ccedil;ersinde bilindiği gibi <strong>Hz. Hasan </strong>(a.s) ile <strong>Hz. İmam H&uuml;seyin</strong> (a.s)&rsquo;ın ayrı bir yeri vardır. Burada bu iki imamın şeref ve faziletlerine değinecek olursak bir yere varamayacağımızdan korkuyor ve s&ouml;z&uuml;m&uuml;z&uuml; şairin şu s&ouml;zleriyle bitiriyoruz:</p>\n\n<p>\n	<em>Parmaklarımı ıslatıp sayfaları saymaya kalksam</em></p>\n\n<p>\n	<em>Senin fazilet kitabına derya suları yetmez.</em></p>\n\n<p>\n	<strong>Hz. Muhsin</strong>&rsquo;e gelince; Şia itikat ve inancına g&ouml;re; Peygamber-i Ekrem (s.a.a) onu Harun (a.s)&rsquo;ın oğlunun ismiyle adlandırmıştı. Hz. Muhsin, annesi Hz. Fatıma (a.s)&rsquo;a uzatılan zalim eller tarafından altı aylıkken &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Allah&rsquo;ım! Muhsin&rsquo;in katillerinden rahmetini uzak et.</p>\n\n<p>\n	Hazretin kardeşlerinden <strong>Muhammed b. Hanefiyye: </strong>Annesi Cafer b. Kays&rsquo;ın kızı Hule&rsquo;dir. Hule hakkında &ccedil;eşitli s&ouml;zler s&ouml;ylenmiştir. Hz. Resul (s.a.a) d&ouml;neminde Ali (a.s)&rsquo;ın Yemene g&ouml;nderildiğinde, m&uuml;rtet olan Beni Z&uuml;beyd kabilesiyle &ccedil;arpışmalar oluyor ve bunlar tarafından esir edilen Hule, Medine&rsquo;ye getirilir. Başka bir g&ouml;r&uuml;şe g&ouml;re ise birinci halife d&ouml;neminde Beni Hanife kabilesine h&uuml;cum edilerek esir edilen Hule, Ali (a.s)&rsquo;a k&ouml;le olarak satıldı. Daha sonra Emir&rsquo;ul- M&uuml;minin Ali (a.s) onu serbest bırakarak kendisiyle evlendi.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Bu konuda en mantıklı ve m&uuml;kemmel g&ouml;r&uuml;ş, Seyyid Murtaza&rsquo;ya aittir. Bu kadri y&uuml;ce Şia alimi &ldquo;eş-Şafi&rdquo; adlı eserinde ş&ouml;yle diyor: Hule-i Hanefiyye, aslında esir falan değildi. O M&uuml;sl&uuml;man olmasıyla &ouml;zg&uuml;r olmuştu. Ali (a.s) onu esir unvanıyla getiren birinin elinden kurtarmış ve kendi akdine almıştır. Muhammed b. Hanefiyye&rsquo;nin doğum tarihinde ihtilaf olmuş, kimi tarih&ccedil;ilere g&ouml;re hicretin 21. yılında ve İbn-i Kesir&rsquo;e g&ouml;re ise hicretin 16. yılında d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	Bazı İmamların s&ouml;zlerinden anlaşıldığı kadarıyla onun b&uuml;y&uuml;k bir makam ve &uuml;st&uuml;n bir takvaya sahip olduğu anlaşılmaktadır. Yine Muhammed&rsquo;in makamının b&uuml;y&uuml;kl&uuml;ğ&uuml;ne babası Ali (a.s)&rsquo;ın şu s&ouml;zleri kifayet eder: <em>&ldquo;B&uuml;y&uuml;k makama sahip olan Muhammedler, Allah&rsquo;a itaatsizlikte bulunmazlar. Bunlar Muhammed b. Hanefiyye, Muhammed b. Cafer-i Tayyar ve Muhammed b. Ebi Huzeyfe b. Utbe b. Rabi&rsquo;dir.&rdquo;</em> (Utbe b. Rabi Muaviye&rsquo;nin dayısının oğludur.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a>)</p>\n\n<p>\n	<strong>&Ouml;mer-i Etraf:</strong> Hz. Abbas&rsquo;ın diğer bir kardeşi olan &Ouml;mer-i Etraf&rsquo;ın veladeti hakkında tarihlerde kesin bir bilgi olmamakla birlikte Hz. Abbas (a.s)&rsquo;dan b&uuml;y&uuml;k ya da k&uuml;&ccedil;&uuml;k olduğu bile bilinmemektedir. Etraf diye adlandırılmasına gelince; onun, İmam Seccad (a.s)&rsquo;ın oğlu &Ouml;mer-i Eşref ile aynı zamanda yaşamasıdır. Eşref, fazileti Ali ve Fatıma&rsquo;dan almış, Etraf ise sadece baba tarafından fazilete sahipti.</p>\n\n<p>\n	Seyyid b. Tavusun rivayetlerine g&ouml;re; &Ouml;mer-i Etraf, İmam H&uuml;seyin (a.s)&rsquo;a katılmamakla kalmayıp O Hazrete Yezid&rsquo;e biat etmesi i&ccedil;in davette bile bulunmuştur. Ama İmam H&uuml;seyin (a.s) ona tavsiye ve nasihatlerde bulunarak hi&ccedil;bir zaman zillete boyun eğmeyeceğini bildirmiştir.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	<strong>Ebu Bekir:</strong> Hz. Abbas (a.s)&rsquo;ın kardeşlerinden bir diğeri de Ebu Bekir&rsquo;dir. Annesi Mes&rsquo;ud kızı Leyla&rsquo;dır. Bazılarına g&ouml;re; Kerbela vakıasına katılmış ve şehit olmuştur. Bir kısım tarih&ccedil;iler ise, bunu kabullenmemişlerdir. Ama Muhaddis-i Kummi&rsquo;ye g&ouml;re Kerbel&acirc; vakıasına katılmış ve bir su kenarında &ouml;l&uuml; olarak bulunmuştur.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	<strong>Muhammed-i Avset:</strong> Hz. Abbas (a.s)&rsquo;ın kardeşlerinden bir diğeri ki Yezidle yapılan savaşta, Ben-i Abban b. Darem adında biri tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	<strong>Abdullah, Cafer, Osman:</strong> Hz. Abbas ile aynı anadan gelen bu fedakar kardeşler, Abbas (a.s) ile birlikte Kerbela&rsquo;da İslam ve H&uuml;seyin d&uuml;şmanlarına karşı savaşmış ve fedakarca şehit olmuşlardır.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	<strong>Abbas-ı Esğer:</strong> Hz. Abbas ile aynı ismi paylaşan kardeşi, bazı tarih&ccedil;ilere g&ouml;re &Ouml;mer-i Etraf&rsquo;la aynı anneden d&uuml;nyaya gelmiştir. Tarihte onun hakkında pek bilgi yoktur. İhtimalen Ali (a.s)&rsquo;ın sağlığında d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r.</p>\n\n<h3>\n	<strong>Ebu&rsquo;l-Fazl&rsquo;il-Abbas (a.s)&rsquo;ın </strong><strong>Kız Kardeşleri</strong></h3>\n\n<p>\n	Hz. Abbas (a.s)&rsquo;ın kız kardeşlerine gelince; tarihte nakledildiği kadarıyla O Hazretin 18 tane kız kardeşi vardı.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> Bunlardan bazıları Hz. Ali (a.s) hayatta olduğu d&ouml;nemlerde &ouml;lm&uuml;ş ve bazıları hakkında da tarihte herhangi bir bilgi kaydedilmemiştir. Yalnız birka&ccedil; tanesinin hayatına kısa bir şekilde değinilmiş, evlilik ve evlatlarından s&ouml;z edilmiştir. Bunlardan biri <strong>Zeyneb-i Kubra</strong>&rsquo;dır. Zeyneb, kelime anlamı itibarıyla meşhur g&ouml;r&uuml;şe g&ouml;re &ldquo;Zeyn&rdquo; ve &ldquo;eb&rdquo; kelimelerinden oluşan babasının g&uuml;zelliği ve s&uuml;s&uuml; anlamına gelen bir s&ouml;zc&uuml;kt&uuml;r. Hazretin lakaplarından biri &ldquo;Akile-yi Beni Haşim&rsquo;dir&rdquo; ki, kendi kabilesinde değerli ve eşsiz kadın anlamına gelir. Hz. Fatıma (a.s)&rsquo;ın bu değerli ve olgun kızı, annesini 5 veya 6 yaşlarında kaybetmesine rağmen bu k&uuml;&ccedil;&uuml;k yaşta &ouml;yle bir terbiyeden ge&ccedil;mişti ki, tarih&ccedil;iler ve hadis nakledenler Hz. Fatıma (a.s)&rsquo;ın Fedek hakkındaki hutbesini bu değerli şahsiyetten nakletmişlerdir. İşte b&ouml;yle bel&acirc;gat ve fesahatle dolu bir hutbenin hen&uuml;z 5 veya 6 yaşlarındaki bir kız tarafından nakledilmesi, onun kemaline, r&uuml;şt&uuml;ne, anlayış ve ilmine delalet eder.</p>\n\n<p>\n	Tarih k&ouml;şelerinden anladığımız kadarıyla Hz. Zeynep ile evlenmek i&ccedil;in &ccedil;oğu kimseler istekte bulunmuşlar ama Ali (a.s) hi&ccedil;birisine olumlu cevap vermemiştir. Ama kardeşi Cafer&rsquo;in oğlu Abdullah bu istekte bulununca onu uygun g&ouml;r&uuml;p kabul etmiş ve Hz. Fatıma (a.s)&rsquo;ın mehriyesini (d&ouml;rt y&uuml;z seksen dirhem) kararlaştırmıştır.</p>\n\n<p>\n	Emir&rsquo;ul- M&uuml;minin Ali (a.s) &ouml;mr&uuml;n&uuml;n son d&ouml;rt yılını Kufe&rsquo;de halifelik yaparak ge&ccedil;irdi. Ali (a.s)&rsquo;ın Kufe&rsquo;ye gelmesiyle kızı Zeynep de kocasıyla birlikte bu şehre yerleşti. Abdullah, İslam ordusunda komutanlık yaptı ve Sıff&icirc;n savaşında da &ouml;nemli bir g&ouml;revi &uuml;stlenmişti. Zeynep ise Kufe kadınlarının eğitim ve &ouml;ğretimiyle meşgul idi. Toplantılar d&uuml;zenliyor ve tefsir dersleri veriyordu. Bir g&uuml;n Meryem suresini tefsir ederken Ali (a.s) i&ccedil;eri girer ve ona bu surenin ilk ayetinin tefsirini sorar ve sonra ş&ouml;yle buyurur: <em>&ldquo;Ey g&ouml;zlerimin nuru, bu (ilk ayet) siz peygamber ailesine gelecek olan musibet ve belalara işarettir.&rdquo;</em> Daha sonra bu konuyla ilgili bazı meselelere değinmiştir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine bu b&uuml;y&uuml;k zatın ilmi makamıyla iman derecesini anlayabileceğimiz hi&ccedil;bir şey olmasaydı sadece Kufe&rsquo;de İbn-i Ziyad&rsquo;a vermiş olduğu cevap onun ne kadar imanlı, alim ve anasına layık bir kız olduğunu g&ouml;stermekte yeterliydi.</p>\n\n<p>\n	İbn-i Ziyad, Zeyneb&rsquo;e: &ldquo;Allah&rsquo;ın kardeşine ne yaptığını g&ouml;rd&uuml;n m&uuml;?&rdquo; deyince, bu İslam kadınının ona verdiği cevap, onun Ali terbiyesinde yetiştiğini sabitler, ki ş&ouml;yle buyurur: <em>&ldquo;Ben, Allah&rsquo;tan iyilik ve g&uuml;zellikten başka bir şey g&ouml;rmedim.&rdquo;</em> İşte bu s&ouml;z, İslam kadınının cesaret, şecaat, ilim ve marifetinin boyutunu ortaya koymaktadır.</p>\n\n<p>\n	Zeyneb&rsquo;in ibadetiyle ilgili İmam-ı Seccad (a.s) ş&ouml;yle buyuruyor: <em>&ldquo;Halam Zeynep b&uuml;t&uuml;n vacip ve nafile namazlarını Kufe&rsquo;den Şam&rsquo;a kadar ayakta kılardı. Bazı konakladığımız yerlerdeyse zayıf d&uuml;şt&uuml;ğ&uuml;nden ve a&ccedil;lıktan dolayı oturarak kılardı. &Ccedil;&uuml;nk&uuml; &uuml;&ccedil; g&uuml;nl&uuml;k yemeğini &ccedil;ocuklara paylaştırmıştı ve o taş kalpli insanlar bizlere gece ve g&uuml;nd&uuml;z i&ccedil;in bir ekmek veriyorlardı.&rdquo; <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><strong>[39]</strong></a></em></p>\n\n<p>\n	Hz. Zeynep&rsquo;le birlikte iki tane de oğlu onunla beraber Kerbela&rsquo;da bulunmaktaydılar. Diğer Kerbela şehitleriyle birlikte, onlar da canlarını bu yolda feda ettiler. Ne kadar ilgin&ccedil;tir ki İmam H&uuml;seyin (a.s)&rsquo;ın aşkıyla yanıp tutuşan bu kahraman kadın, kardeş acısıyla b&uuml;t&uuml;n acılar, zorluklar ve hatta &ccedil;ocuklarının acısını bile unutuyordu. Bu zul&uuml;m ve acılara tahamm&uuml;l eden Zeynep, Kerbela&rsquo;nın acı olaylarının ardından Kufe ve Şam&rsquo;da bir m&uuml;ddet kaldıktan sonra kafileyle birlikte Medine&rsquo;ye geri d&ouml;ner.</p>\n\n<p>\n	Zeyneb (a.s)&rsquo;ın Kerbela vakıasından sonraki &ccedil;alışmalarını ve gittiği yeri inkıl&acirc;p sahnesine &ccedil;evirdiğini g&ouml;renler, Hz. İmam H&uuml;seyin (a.s)&rsquo;ın onu neden kendisiyle birlikte Kerbela&rsquo;ya g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml;n sırrını anlamışlardır. Zira İmam H&uuml;seyin (a.s) kendisiyle birlikte canlı bir kamera, olayları b&uuml;t&uuml;n d&uuml;nyaya ve b&uuml;t&uuml;n asırlarda yansıtacak bir şahsiyet g&ouml;t&uuml;rm&uuml;şt&uuml;. Bundan dolayı unutmamak gerekir ki Aşura&rsquo;nın g&uuml;n&uuml;m&uuml;ze kadar gelmesinde, Zeyneb (a.s)&rsquo;ın da en azından İmamlar kadar bir rol&uuml; olmuştur.</p>\n\n<p>\n	Evet, Zeyneb (a.s)&rsquo;ın haykırışlarıydı ki Kufe&rsquo;de İbn-i Ziyad ve Şam&rsquo;da Yezid&rsquo;in meclisini birbirine kattı ve onları Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmekten &uuml;mitsiz kıldı.</p>\n\n<p>\n	Hz. Abbas&rsquo;ın kız kardeşlerinden bir diğeri ise <strong>&Uuml;mm&uuml; G&uuml;l&uuml;s&uuml;m</strong>&rsquo;d&uuml;r. İmam H&uuml;seyin (a.s) bu kardeşini amcası Cafer-i Tayyar&rsquo;ın torunu Kasım ile evlendirmiştir. Hazretin diğer kız kardeşleriyle ilgili tarihte pek bilgi yoktur sadece isimleri ve evlendikleri kişiler bildirilmiş ve bununla yetinilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Kifayet&rsquo;ut-Talib, s. 261</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Yenabi&rsquo;ul- Mevedde, bab: 56, s. 255, Kifayet&rsquo;ut-Talib, s. 260</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Emali-yi Saduk, 89. Meclis, H. 12 -13; Ravzat&rsquo;ul-Vaizin, c. 1, s. 139</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Usul-u Kafi, c. 1, s. 515</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Yenabi&rsquo;ul- Mevedde, bab. 52, s. 152</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Kısas / 56</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Mecma&#39;ul-Beyan, Kısas / 56</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Şuera / 214</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Tarih-i Taberi, c. 2, s. 63; Tarih-i İbn-i Esir, c. 2, s. 40-41.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Tarih-i Taberi, c. 2, s. 63</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Saf / 8.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Ensab&#39;ut- Talibiyyin fi Şerh-i Sırr&rsquo;ıl- Ensab&rsquo;ul- Aleviyyin, s. 255; Umdet&rsquo;ut- Talib, s. 356</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Kenz&rsquo;ul- Ummal, c. 17, s. 300</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Kenz&rsquo;ul- Ummal, c. 16, s. 300</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - El-Abbas, Merhum Mukarrem.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Menakıb-ı Şehraşub, c. 117</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Menakıb-ı Şehraşub, c. 3, s. 305</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ensab&rsquo;ut-Talibiyyin&rsquo;in şerhinde, s. 255; Umdet&rsquo;ut-Talib, s. 357</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Umdet&rsquo;ut-Talib, s. 357</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Keşf&rsquo;ul- Gumme, c. 1, s. 589.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Ensab&rsquo;ut-Talibiyyin, s. 255.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Menakıb-ı Şehraşub, c. 3, s. 305.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Bihar&rsquo;ul- Envar, c. 44, s. 256.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Envar-ı Numaniyye, c. 1, s. 124.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - El -Abbas, s. 75</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Mekatil yazarları ve Nasih&rsquo;ut-Tevarih kendilerinden bahsetmiştir.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Hadikat&rsquo;un- Neseb ve Maarif-i İbn-i Kuteybe, s. 96. el-Abbas&rsquo;tan naklen.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Keşf&rsquo;ul- Gumme, c. 2, s. 159</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Hısal-u Şeyh Saduk, c. 2, s. 555; Emali-yi Şeyh Tusi.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - El-Gadir, c. 2, s. 25.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Abbas-ı Esğer dışındakileri İbn-i Cureyr tarihinde zikretmiştir.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Şerhi İbn-i Ebi&rsquo;l- Hadid, c. 1, s. 244</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - El-Abbas Merhum Mukarrem</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - L&uuml;huf, s. 15</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Nefes&rsquo;ul- Mehmum, s. 173</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Tarih-i İbn-i Esir, c. 3, s. 294</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Menakıb-ı Şehraşub, c. 3, s. 304</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Hasais-i Zeynebiyye (Cezayiri), s. 27</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Reyahiyn&rsquo;uş- Şeriya, c. 3, s. 62</p>\n	</div>\n</div>','Hz. Ebu’l-Fazl’il-Abbas (A.S)’In Hayatına Kısa Bir Bakış','','publish','closed','open','','hz-ebul-fazlil-abbas-a-sin-hayatina-kisa-bir-bakis','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2934',0,'post','',0),(2935,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	&nbsp;\n	<p>\n		Babası Emir el muminin (as) annesi Fatime i Zahra (as) k&uuml;nyesi ise &uuml;mm&uuml; g&uuml;ls&uuml;md&uuml;r. Onun aile &ccedil;evresi insaniyyet fazilet ve şeref cihetinden eşsizdir. Kendi baba ve annesinin mihriban şefkat dolu kucağında olgunlaştı. Halk&ccedil;ı ve fazilet cihetinden kemalatın son sınırına ulaştı. Temizliği z&uuml;hd&uuml; ve takvası cihetinden ise kendi değerli annesi Fatimenin &ouml;rneğidir. O Allahın beğenilmiş kulu idi. Ve Allaha marifet ve ihlas &uuml;zere tapıyordu. Onun makamı anne,babası ve kardeşleri Hasan ve H&uuml;seynin (as) nezdlerinde hayli kıymetli ve değerli idi ve b&ouml;ylesi bir makam ger&ccedil;ek ve kamil insanın makamıdır. Resul&uuml; Ekremin mezarına ziyarete gittiği geceler imam Hasan (as) sağ yanında imam H&uuml;seyn (as) sol yanında imam Ali (as) &ouml;n&uuml;nde y&uuml;r&uuml;yordu. Mezara yakınlaşdıkları zaman Ali (as) i&ccedil;eri girip lambaları s&ouml;nd&uuml;r&uuml;yorlardı. İmam Hasan (as) bunun sebebini babasından sordu. Buyurdu: birinin kardeşin Zeynebe bakmasından korkuyorum! Babasına geldiği zaman babası yerinden kalkıyordu kendi yerine oturtuyordu ve onun b&uuml;y&uuml;k saygınlığına inanıyordu. O babasının g&uuml;veniydi. Ali (as) d&uuml;nyadan gittiği zaman imam Hasan (as) Allah Resul&uuml;n&uuml;n yadıgarı olan &ouml;zel kefuru (kokulu madde) Zeyneb (as) dan istedi. Zeyneb (as) kefuru getirdi ve a&ccedil;tı. Onun kokusu &ccedil;evreyi sardı. O kardeşi H&uuml;seyn (as) i&ccedil;inde y&uuml;ce bir makama sahipti. H&uuml;seyn (as) imamet sırlarını ona emanet etti. Onun doğumu Peygamber (saa) hayatında ger&ccedil;ekleşti. &Ccedil;ok akıllı ve d&uuml;ş&uuml;n&uuml;r bir kadın idi. Eşi cafer bin Abdullah, (beş) &ccedil;ocuk annesidir. Kerbelada kardeşi H&uuml;seyin (as) la birlikte idi. Aşuradan sonra onu esir elbisesinde şama yezid bin muaviyenin yanına (meclisine) g&ouml;t&uuml;rd&uuml;ler. Orda şamlı biri yezid bin muaviyeden imam H&uuml;seyn (as) değerli kızı Fatimeyi ona vermesini istedi. Şamlı odamın cevabında &ouml;yle bir karşılık verdi bu karşılık yalnız başına onun &ccedil;ok bilin&ccedil;li ve akıllı olduğunun en iyi kanıtıdır. Zeynebi &lt;&lt;akile&gt;&gt; &ccedil;ok akıllı ve zeki adlandırıyorlardı. İbni Abbas Fatimei Zahranın fedek konusundaki gurur verici konuşmasını Zeyneb (as) dan nakl etmiştir, diyor: bizim akıllımız Ali (as) kızı Zeyneb ş&ouml;yle dedi: edebi yetenekte fesih ve beliğ olmada eşsizdir. Konuştuğu zaman sanki babasının dilinden konuşuyordu. Onun fesih hatipliğinin kanıtı alimlerin kitaplarında kayıt etkileri yezidin nezdinde yapmış olduğu konuşmanın &ouml;z&uuml;d&uuml;r. Bu konuşma son derece fesih ve beliğ iletici ve ders verici bir konuşmadır. Kerbelanın yaslı esirleri yezidin meclisine dahil oldukları zaman, yezid şiir okuduğu bir halde, al&ccedil;ak&ccedil;a cesaretli bir şekilde elindeki &ccedil;ubukla İmam H&uuml;seyn m&uuml;barek dişlerine ve dudaklarına vuruyordu. Zeyneb ayağa kalktı ve b&ouml;yle dedi:</p>\n</p>\n\n<p>\n	- &ouml;lmek Allaha mahsustur. Allahın selamı Peygamberlerine olsun. Allah hakkıyla buyuruyor: sonra Allahın ayetlerini yalanladıklarından ve onlarla olay ettiklerinden, o k&ouml;t&uuml;l&uuml;k yapanların sonu &ccedil;ok k&ouml;t&uuml; olur. Yezid b&uuml;t&uuml;n g&uuml;c&uuml;yle d&uuml;nyayı bize dar ettin ve esirler gibi bizi buraya getirttin. Kendin bu al&ccedil;ak&ccedil;a davranışla sanıyorsun bizi Allah indinde olan makamımız azaltabilecek mi ve onun indinde değermi kazanacaksın? Şimdilik d&uuml;nya senin elinde son derece mağrur ve acımasız olmuşsun. Kıvan&ccedil; duyduğun hakimiyet ve y&ouml;netim bizim doğal hakkımızdır. Biraz ağır olun! Kendini bilmemezliğe (kurnazlığa) vurma. Allahın kelamını unuttunmu? Buyuruyor: kafirler onlara verdiğimiz muhletin onlar i&ccedil;in hayırlı olduğunu sanmasınlar. Ancak g&uuml;nahları artsın diye kendilerine muhlet veriyoruz. Ve sonu&ccedil;ta onlar i&ccedil;in al&ccedil;altıcı bir azap olacaktır. Bu adaletmidir? Senin kadınların, cariyelerin perde arkasında otursunlar. Peygamberin kızlarını esir olarak getirtip halkı onlara bakmay teşvik ettin. Onların erkekleri, yanlarında olmadıkları halde. Ehlibeytin kinesini g&ouml;nl&uuml;nde yaşatan ve şahitlerin ciğerini yemeğe &ccedil;alışan annenin &ccedil;ocuğundan bunun dışında bir şey beklenemez. Sen kendi cinayetlerine iftihar eden birisindir ve H&uuml;seyn (as)ın dişlerine &ccedil;ubukla vuruyorsun. Yer y&uuml;z&uuml;ne aydınlık sa&ccedil;an ışıklı yıldızlar ve Peygamberin ailesinin musibetinde y&uuml;rekler yanmış g&ouml;zler yara almıştır. Şimdi sen kendi toprağa giden ge&ccedil;miş babalarını anıp onları &ccedil;ağırıyorsun. Sanıyorsun onlar senin sesini duyup senin al&ccedil;ak&ccedil;a eğlencelerini onlarda paylaşacaktır. Sonu&ccedil;ta sende o talihsiz namertlere kavuşacaksın ve arzu edeceksindir: keşke sakat olsaydım. Lal ol saydım bu işleri yapmasaydım, bu s&ouml;zleri konuşmasaydım. Ey Allahım bizim hakkımızı al ve zalimleri cezalandır. Bizim erkeklerimizi şehit edip kanımızı d&ouml;kme, gazap et.yezid, Allaha ant olsun kendini bedbahtlığa u&ccedil;urunca d&uuml;ş&uuml;rd&uuml;n. Sonu&ccedil;ta Allah Resul&uuml;n&uuml;n &ccedil;ıkacaksın. Ama onun ailesinin kanını d&ouml;km&uuml;ş ve onlara sitem etmiş olarak. Allah (cc) pak şehitlerini bir araya toplayıp onların imtikanını alacaktır. Ş&ouml;yleki buyuruyor: Allah yolunda şehit d&uuml;şenleri &ouml;l&uuml; sanmayınız. Onlar Allah katında diridirler, rızıklanıyorlar. Allah (cc) yaptığın mezalimin hakimdir, Peygamber davacın Cebrail ise muhalifindir. Seni bu işe teşfik edenler zalimlerin feci şekilde cezalandırılacaklarını anlayacaklardır ve onları k&ouml;t&uuml; bir son beklemektedir. G&ouml;rd&uuml;ğ&uuml;m t&uuml;m bu m&uuml;sibetlere rağmen, seni al&ccedil;ak sayıyorum. Ve seni kınamaktan rezil etmekten asla ka&ccedil;ınamayacağım. Ancak ne yapılabilir ki? G&ouml;zler ağla ve g&ouml;ğ&uuml;sler yangındır. Hayret! Allahın taraftarları şeytanın tarafları eliyle &ouml;l&uuml;me mahkum oldular (&ouml;ld&uuml;r&uuml;ld&uuml;ler).Bunlar ellerini bizim kanımıza bulaştırdılar ve temiz bedenlerimizi kanıyla boyadılar. Sonu&ccedil;ta cezalarını &ccedil;ekeceklerdir ve Allah kullarına sitem etmez. Şikayetlerimiz Allahın katında ve ona g&uuml;veniyoruz. Elinden gelen t&uuml;m al&ccedil;aklıkları yap, başara bildiğin kadar &ccedil;aba g&ouml;ster. Allaha ant olsun bizim adımızı şanımızı yok edemeyeceksin. Ve bize gelen vahyi kayıp edemeyeceksin asla. Dolayısıyla bu al&ccedil;aklık lekesi &uuml;zerinden&nbsp; temizlenmeyecek. M&uuml;nadi (seslenen bir melek) zalimlere lanet ettiği g&uuml;n. Bu pilanın, konumu ve bu toplum sana yarar sağlayamayacaktır. Allaha senalar ediyorum. Bizi şahadetle af olunmuşlukla ve mutlulukla onurlandırırdı. Allahtan temenni ediyorum ge&ccedil;mişlerimize eksiksiz sevab ihsan eylesin ve bizi onlara hayırlı versinler kılsın. Şevkatı bol Allah bizim i&ccedil;in yeterli ve iyi bir vekildir. Onun edebi cesaretinin (yeteneğinin) bir diğer &ouml;rneğide şudur: Ehlibeyt kadınlarını yezidin meclisine (k&uuml;rs&uuml;s&uuml;ne) getirdikleri zaman şamlı bir erkeğin g&ouml;z&uuml; imam H&uuml;seyn (as) ın kızı Fatimeye d&uuml;şt&uuml;. Kalkarak yezidin yanına gitti ve dedi: bu cariyyeyi bana bağışla (nibe et) bana hizmet etsin. Fatime bu korkun&ccedil; lafı duyunca titredi ve kendini Zeyneb (as) ın &uuml;zerine attı ve dedi: halacığım, beni bu k&uuml;&ccedil;&uuml;k yaşta yetim bırakıp bakıcı cariye ettiler. Zeyneb şamlı erkeğe d&ouml;nd&uuml; ve b&ouml;yle dedi: ne kadar bihte ve hatalı bir isteğin vardır. Sana yakışmaz b&ouml;ylesine k&ouml;t&uuml; bir istekte bulunman!yezid &ouml;fkelendi ve dedi: istersem bunu yaparım. Zeyneb (as) buyurdu: Allahıma yemin ederim bunu yapamazsın. &Ccedil;&uuml;nk&uuml; bizi dinimizden &ccedil;ıkıp başka bir dine girmen gerekir.yezid daha fazla &ouml;fkelendi ve dedi: benimle b&ouml;yle konuşuyorsun. Banan ve kardeşin dinden &ccedil;ıktılar. Zeyneb (as) dedi: eğer m&uuml;sluman olursan sen, baban ve deden benim dedemin babamın ve kardeşimin dininde olursunuz.yezid dedi: ey Allahın d&uuml;şmanı yalan s&ouml;yl&uuml;yorsun. Zeyneb (as) dedi: sen zalimane davranan bir y&ouml;neticisindir ve b&ouml;ylesine yakışmaz laflar ağzına alıyorsun! G&uuml;ya yezid utandı ve sustu. Şamlı adam ikinci defa istekte bulundu.yezid dedi: Allah seni kahretsin. Ne istediğini farkındamısın? Şamlı dedi: hayır.yezid dedi: Fatime H&uuml;seynin kızıdır. Şamlı dedi: Fatime (as)ın oğlu H&uuml;seyn (as) ? yezid dedi: evet.şamlı dedi: Allah y&uuml;z&uuml;n&uuml; karartsın. Sen diyordun onlar haricidirler (dinden &ccedil;ıkanlar)!yezid emir verdi, onu &ouml;ld&uuml;rd&uuml;ler.şamlının maksadı yezidi rezil edip ve onların Peygamberin varisleri olduklarını ve harici olmadıklarını halka anlatsın. Zeyneb erginlik &ccedil;ağına eriştiği zaman kabile reisleri arap b&uuml;y&uuml;kleri ona el&ccedil;iliğe geldiler. Ali (as) t&uuml;m&uuml;n&uuml; reddetti. İstiyenlerden biride aşesbinkays kende padişahlarındandı. Bir muddet sonra Ali (as) onu kardeşi oğlu Abdullahla evlendirdi. Ve bu mutlu evliliğin neticesi avn, akber Muhammet ve abbas adlarında erkek &ccedil;ocuğu ve &uuml;mm&uuml; g&uuml;l&uuml;s&uuml;m adında bir kız &ccedil;ocuğudur. Avn ve Muhammet kerbelada şehit d&uuml;şt&uuml;ler. Şehitlerin şehit d&uuml;şmesinden ve esirliğin sona ermesinden sonra yezid noman bin beşir başkanlığında medineye g&ouml;nderdi. Ne yazık ki tarih&ccedil;ilerin tarihi hadiseler hakkında ki titizliklerine rağmen bazıları Zeyneb (as) ın mezarının Medinede olduğunu bazıları şamda olduğunu ve bazılarıda mısırda olduğuna inanıyorlar. Şimdi d&uuml;nya m&uuml;sl&uuml;manlarının ziyaret gahı olan kutsal t&uuml;rbesi şamdadır. Beni &uuml;meyyenin amacı ve &ccedil;abacı İslam dinini yok etmekti. Ancak Zeyneb (as) engerek ve şirin beyanıyla ister k&uuml;fede olsun ister şamda onları rezil etti. Ve İslam dinini tehlikeden korudu. Zeyneb (as) ın meysunun oğlunun ve mercanenin oğlunun karşılarında yapmış olduğu fesih beyanlı konuşması t&uuml;m&uuml;yle onlar i&ccedil;in ezici ve perişan edici ve onlara emri bil maruf ve nahyi enil munker idi. &nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;</p>','Kerbela Kahramanı  Zeynebi Kubra','','publish','closed','open','','kerbela-kahramani-zeynebi-kubra','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2935',0,'post','',0),(2936,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	&nbsp;\n	<p>\n		&nbsp;\n		<p>\n			Resulullah (s.a.a) buyurmuştur ki:</p>\n	</p>\n</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&ldquo;Kim hayatının, benim hayatım gibi olmasını ve Rabbimin yarattığı Adn cennetinde kalmayı istiyorsa, benden sonra Ali&#39;yi sevmeli; Ali&#39;nin sevdiğini sevmelidir ve benden sonraki imamlara tabi olmalıdır. Ş&uuml;phesiz onlar benim itretimdir (&ouml;z yakınlarımdır). Benim tiynetimden (toprağım-dan) yaratılmışlardır. Onlara ilim ve hikmet verilmiştir. &Uuml;mmetimden onların fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; inkar edenlere ve onların hakkında benim akrabalık hakkımı &ccedil;iğneyenlere yazıklar olsun. Allah şefaatimi onlara ulaştırmasın.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Biharu&rsquo;l-Envar c. 36, s. 269; Tarih-i Bağdat c.4, s.410; Hilyet&#39;&uuml;l Evliya c&uuml;z. 1, s. 84</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Hz. FATIMA-İ MA&#39;SUME (a.s)&rsquo;IN ZİYARETNAMESİ</h3>\n\n<p>\n	Hz. Fatime-i Masume (a.s)&rsquo;ın mezarının ziyareti hususunda Hz. İmam Riza aleyhisselam&rsquo;dan şu rivayet nakledilmiştir:</p>\n\n<p>\n	Mukaddes mezarın yanına vardığında kabrin baş ucunda durup kıbleye doğru y&ouml;nel, 34 defa Allah-u Ekber, 33 defa Subhanellah, 33 defa da Elhemdulillah de; sonra şu ziyaretnameyi oku:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Selam olsun Adem safvetullah&#39;a, Selam olsun İbrahim Halilullah&#39;a, Selam olsun Musa kelimullah&rsquo;a, Selam olsun İsa Ruhullah&rsquo;a.&nbsp; Selam olsun sana ey Resulullah, selam olsun sana ey Allah&#39;ın en iyi yaratığı, selam olsun sana ey Allah&#39;ın se&ccedil;kin kulu, selam olsun sana ey Muhammed b. Abdullah, (ey) Peygamberlerin sonuncusu. Selam olsun sana ey Emir-&uuml;l M&uuml;minin Ali b. Ebi Talib; (ey) Resulullah&#39;ın vasisi, Selam olsun sana ey alemlerin kadınlarının efendisi Fatıma. Selam olsun size ey Rahmet Peygamberinin torunları ve Cennet gen&ccedil;lerinin efendileri (Hasan ve H&uuml;seyin). Selam olsun sana ey ibadet edenlerin efendisi ve (ilahi nura) bakanların g&ouml;z&uuml;n&uuml;n nuru Ali b. H&uuml;seyn. Selam olsun sana ey Peygamber&rsquo;den sonra ilmi yaran Muhammed b. Ali. Selam olsun sana ey doğru konuşan, iyi iş yapan ve emin olan Cafer b. Muhammed, Selam olsun sana ey tertemiz ve pak Musa b. Cafer. Selam olsun sana ey hakka rıza g&ouml;steren ve beğenilmiş olan Ali b. Musa. Selam olsun sana ey Takva sahibi Muhammed b. Ali. Selam olsun sana ey halis, hayır seven ve emin Ali b. Muhammed, Selam olsun sana ey Hasan b. Ali Ve selam olsun ondan sonraki vasiyye.</p>\n\n<p>\n	Allah&#39;ım nurun, &ccedil;ırağın, velinin vasisi ve yaratıklarına h&uuml;ccet olan İmam&rsquo;a&nbsp; (Hz. Mehdi&rsquo;ye) salat (ve selam) eyle.</p>\n\n<p>\n	Selam olsun sana ey Resulullah&#39;ın kızı, Selam olsun sana ey Fatıma ve Hatice&#39;nin kızı, Selam olsun sana ey Emir-&uuml;l M&uuml;minin (Ali&rsquo;nin) kızı, selam olsun sana ey Hasan ve H&uuml;seyin&#39;in kızı, selam olsun sana ey Allah&#39;ın velisinin kızı, Selam olsun sana ey Allah&#39;ın velisinin bacısı, Selam olsun sana ey Allah&#39;ın velisinin halası, Selam olsun sana ey Musa b. Cafer&#39;in kızı. Allah&#39;ın rahmet ve bereketi ve Allah&#39;ın selamı &uuml;zerinize olsun.</p>\n\n<p>\n	Allah-u Teala, cennette bizimle sizin aranızı buluştursun, bizi sizinle beraber haşr eylesin ve peygamberimizin havuzunun başına getirsin. Ali b. Ebi Talib&#39;in eliyle ceddinizin kasesinden bize su i&ccedil;irsin Allah&#39;ın selamı (hepinizin) &uuml;zerine olsun. Sizinle ilgili olarak bize sevin&ccedil; ve kurtuluş g&ouml;stersin. Bizi ve sizi ceddiniz Muhammed&#39;in (s.a.a) z&uuml;mresinde bir araya getirsin. Marifetinizi bizden almasın. Ş&uuml;phesiz O&#39;dur veli ve kadir (olan Allah).</p>\n\n<p>\n	Ben sizin sevginizle, d&uuml;şmanlarınızdan uzak durmak, (siz Ehl-i Beyt&rsquo;in hakkını) inkar etmemek ve (bu konuda) tekebb&uuml;r etmeden Allah&#39;a teslim olmak (O&rsquo;nun emirlerine) razı olarak, Muhammed&#39;e (s.a.a) getirilen şeye yakin ederek ve buna rıza g&ouml;stermek yoluyla Allah&rsquo;a yakınlık arıyor. Ve bu vesileyle senin rızanı ve ahiret evinin saadetini (talep ediyorum.)</p>\n\n<p>\n	Y&acirc; Fatıma! (Masume (a.s),) Cennette bana şefaat et; ş&uuml;phesiz Allah katında senin b&uuml;y&uuml;k bir makamın vardır. Allah&#39;ım! Senden (&ouml;mr&uuml;m&uuml;) saadetle sona erdirmeni ve i&ccedil;erisinde bulunduğum şeyi (iman ve diğer nimetlerini) benden almamanı istiyorum. Y&uuml;ce Allah&#39;ın g&uuml;c&uuml; ve kudreti dışında hi&ccedil; bir g&uuml;&ccedil; ve kuvvet yoktur. O b&uuml;y&uuml;kt&uuml;r ve azametlidir</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	HZ. FATIME-İ MASUME (A.S)&rsquo;IN HayatI</h3>\n\n<p>\n	Hz. Masume aleyhaselam&#39;ın doğumu:</p>\n\n<p>\n	Hz. Masume aleyhaselam&#39;ın, babası Hz. İmam Musa b. Cafer aleyhisselam&#39;dır ve annesi de bazı rivayetlerden anlaşıldığı &uuml;zere İmam Rıza aleyhisselam&#39;ın annesi olan Necme Hanımdır. Yani Hz. Masume, anne ve baba y&ouml;n&uuml;nden İmam Rıza aleyhisselam&#39;la kardeştirler.</p>\n\n<p>\n	Hz. Masume aleyhaselam, Medine-i M&uuml;nevvere Şehrinde, hicretin 173. Yılının Zika&#39;de ayının birinci g&uuml;n&uuml; d&uuml;nyaya gelmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Hz. Masume&rsquo;nin Babası</h3>\n\n<p>\n	Hz. Masume&rsquo;nin babası on iki Masum imamlardan Yedincisi İmam Musa Kazım (a.s)&rsquo;dır. İmam Musa Kazım (a.s) kendi zamanında ilahi ilimlerin taşıyıcısı, yery&uuml;z&uuml;nde insanlara ilahi h&uuml;ccet; ilim, takva ve z&uuml;ht ve diğer y&uuml;ce erdemler y&ouml;n&uuml;nden eşsiz idi.&nbsp; Pek az uyur, gecelerini ibadetle ge&ccedil;irir, secde halinde saatlerce Allah Teala&nbsp; ile m&uuml;nacat ederdi. Bir &ccedil;ok geceler tanınmayacak bir şekilde fakirlerin evlerine başvurarak şefkatli bir baba gibi onların evine gerekli olan ihtiya&ccedil; maddelerini taşırdı. G&uuml;nd&uuml;zleri ise halkı hakka hidayet etmekle meşgul olur ve zalimler vasıtasıyla tahrife uğramış olan dinin ger&ccedil;eklerini a&ccedil;ıklardı</p>\n\n<p>\n	İmam Musa Kazım (a.s)&rsquo;ın halk arasındaki manevi n&uuml;fuz ve mevkisine tahamm&uuml;l edemeyen ve onu kendi zalim y&ouml;netimlerinin istikrarı i&ccedil;in bir tehlike g&ouml;ren zalim Abbasi h&uuml;k&uuml;mdarı Harun er-Reşit yıllar boyunca İmam&rsquo;ı zindanlara tıkamış &ccedil;eşitli işkence ve zul&uuml;mlere tabi tutmuştur ve sonunda da İmam&rsquo;ı zehirle şehit ettirmiştir.</p>\n\n<p>\n	Allah&rsquo;ın salatı ona ve hidayet meşaleleri olan diğer Ehl-i Beyt İmamlarına olsun.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h3>\n	&nbsp;Hz. Masume&rsquo;nin Annesi</h3>\n\n<p>\n	Hz. Masume&rsquo;nin annesi iffet, iman ve takvasıyla tanınan ve İslami ilimlere vakıf Necme isminde muhterem bir hanımdır. O İslami ilimleri Hz. İmam Cafer Sadık (a.s)&rsquo;ın hanımı Humeyde&rsquo;den &ouml;ğrenmiştir.</p>\n\n<p>\n	Humeyde ş&ouml;yle diyor: Necme bizim eve geldiği g&uuml;n, Peygamber (s.a.a)&rsquo;ı r&uuml;yamda g&ouml;rd&uuml;m bana ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey Humeyde Necme&rsquo;yi oğlun Musa&rsquo;yla evlendir. Zira yery&uuml;z&uuml;n&uuml;n en iyi insanı ondan d&uuml;nyaya gelecektir.&rdquo;</p>\n\n<p>\n	Humeyde diyor ki ben Resulullah (s.a.a)&rsquo;in emriyle Necme&rsquo;yi oğlum Musa&rsquo;ya aldım ve ondan İmam Rıza d&uuml;nyaya geldi.</p>\n\n<p>\n	Horasan&#39;a yolculuk</p>\n\n<p>\n	Abbasi halifelerinin yedincisi olan Me&#39;mun, Şia&rsquo;nın kıyamını &ouml;nlemek i&ccedil;in; Hz. İmam Rıza (a.s)&#39;ı, Medine&rsquo;den Horasan&#39;a davet etti. Bu hususta, İmam (a.s)&#39;a &ccedil;ok mektuplar g&ouml;nderdi ve nihayet zorla İmam&rsquo;ı Horasan&#39;a getirtti. İlk &ouml;nce (siyaset icabı) hilafeti İmam&#39;a teklif etti ama; İmam (a.s) kabul etmedi. Daha sonra veliahtlığı s&ouml;z konusu eti. İmam (a.s), Me&#39;mun&#39;un hilelerinden haberdar olduğu i&ccedil;in yine, ilk &ouml;nce kabul etmedi, ama daha sonra Me&#39;mun&#39;un ısrar ve tehdidiyle, veliahtlığı, memleketin siyasi işlerine karışmamak şartıyla, z&acirc;hirde kabul etti. İmam (a.s) koyduğu bu şartla,&nbsp; Me&#39;mun&#39;un h&uuml;k&uuml;metinden razı olmadığını M&uuml;sl&uuml;manlara anlatmak istedi.</p>\n\n<p>\n	Kum&#39;un b&uuml;y&uuml;klerinden nakledildiğine g&ouml;re, Memun&rsquo;un, İmam Rıza aleyhisselam&#39;ı Medine&#39;den Merv Şehrine g&ouml;t&uuml;rmesinden bir yıl ge&ccedil;tikten sonra, Hz. Masume aleyhaselam kardeşini g&ouml;rmek i&ccedil;in, bir ka&ccedil; kardeşinin eşliğinde Hicretin 201. yılında Medine&#39;den Horasan&#39;a doğru hareket etti.</p>\n\n<p>\n	Bu yolculukta Hz. Masume&#39;yle Birlikte Olanlar</p>\n\n<p>\n	Bu yolculukta Hz. Masume aleyhaselam; Fazl, Cafer, Hadi ve Kasım isminde d&ouml;rt kardeşi ve bir ka&ccedil; yeğeni ve bir ka&ccedil; hizmet&ccedil;i ile birlikte idi.</p>\n\n<h3>\n	Hz. Masume aleyhaselam&#39;ın Hastalanması</h3>\n\n<p>\n	Hz. Masume aleyhaselam, İran&#39;ın Save şehrine ulaştığında, Ehl-i Beyt d&uuml;şmanları haberdar olup onların kafilesine saldırdılar; bu saldırıda Hz. Masume aleyhaselam&#39;ın kardeş ve yeğenlerinden 23 kişi, vuku bulan &ccedil;atışma sonucu şehit oldular.</p>\n\n<p>\n	Kum şehrinin halkı bu haberi duyunca yardıma koştularsa da, olay yerine ulaştıklarında artık Hz. Masume aleyhaselam&#39;ın yakınlarından bazıları şehit olmuştu. Hz. Masume aleyhaselam da bu olaydan duyduğu h&uuml;z&uuml;n ve &uuml;z&uuml;nt&uuml; neticesinde şiddetli bir şekilde hastalanmıştı.</p>\n\n<p>\n	O zaman, Save şehrinin halkı &ccedil;ok mutaassıp idiler; hatta Hz. Ali aleyhisselam&#39;ın evlatlarına karşı kin besliyorlardı. Hz. Masume aleyhaselam, &#39;&#39;Burayla Kum Şehri arasındaki mesafe ne kadardır?&#39;&#39; diye sordular. On fersah diye cevap verdiler. Bunun &uuml;zerine &#39;&#39;Beni Kum&#39;a g&ouml;t&uuml;r&uuml;n &#39;&#39; dediler. Ve s&ouml;zlerine şunu eklediler ki: ben babalarımdan duydum ki &#39;&#39;Kum şehri bizim Şialarımızın yeridir.&#39;&#39;</p>\n\n<p>\n	Hz. Masume aleyhaselam, 201 hicri kameri yılının Rebiu&rsquo;l-Evvel ayının 23&#39;de Kum şehrine ulaştılar.</p>\n\n<h3>\n	Hz. Masume aleyhaselam&#39;ı Karşılama</h3>\n\n<p>\n	&nbsp;Nakledilen sahih hadisler g&ouml;re, Hz. Masume aleyhaselam&#39;ın Kum&#39;a girişlerinde, Kum&#39;un b&uuml;y&uuml;kleri, onların &ouml;n&uuml;nde Musa b. Hazrec ve Kum halkından kalabalık bir grup, Hz. Masume aleyhaselam&#39;ı karşıladılar. Ve bir &ccedil;ok kurban keserek onu ağırladılar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. Masume aleyhaselam&#39;ın Kum&#39;da, bu şehrin b&uuml;y&uuml;klerinden olan Musa b. Hazrec b. Sa&#39;d Eş&#39;ari&#39;nin ricası &uuml;zerine onun evine yerleşerek orayı şereflendirdiler.</p>\n\n<p>\n	Musa b. Hazrec&#39;in evinde olduğu m&uuml;ddet&ccedil;e, daima kardeşi Hz. Rıza (a.s)&#39;ı hatırlayıp bu ayrılıktan dolayı g&ouml;z yaşı d&ouml;k&uuml;yordu. Hz. Masume&#39;nin bulunduğu ev şimdi &quot;Meydan-ı Emir&quot; mahallesinde &quot;Sittiye&quot; medresesinde bulunmaktadır</p>\n\n<h3>\n	Hz. Masume&rsquo;nin Vefat ve Defni</h3>\n\n<p>\n	Hz Masume, Musa b. Hazrec&rsquo;in evinde on yedi g&uuml;n kaldı, ta ki Rebiu&rsquo;s-Sani ayının onunda, 201 hicri kameri yılında Kum Şehrinde vefat etti.</p>\n\n<p>\n	Bu nakle g&ouml;re Hz. Masume, vefat ederken doğumundan 27 yıl 4 ay ve on g&uuml;n ge&ccedil;mekteydi.</p>\n\n<p>\n	Hz. Fatime Masume aleyhaselam, vefat ettiğinde onu gus&uuml;l edip, kefenlediler ve Sonra Kum&rsquo;da bulunan Babilan adlı mezarlığa g&ouml;t&uuml;r&uuml;p defn ettiler.</p>\n\n<p>\n	Nakle g&ouml;re, kimin Hz. Masume&rsquo;nin pak na&rsquo;şını mezara indireceği hususunda, Saad ailesi arasında ihtilaf meydana gelmiş ve sonunda hepsi, Kadir isimli salih bir yaşlının bu g&ouml;revi &uuml;stlenmesi hususunda ittifak etmişlerdir.</p>\n\n<p>\n	Bu şahsın gelip cenazeyi defin etmesi i&ccedil;in ardı sıra adam g&ouml;nderdiklerinde, aniden &ccedil;&ouml;l&uuml;n kumluk tarafından y&uuml;z&uuml; &ouml;rt&uuml;l&uuml; iki s&uuml;varinin s&uuml;ratle geldiği g&ouml;r&uuml;lm&uuml;şt&uuml;r. Bu iki s&uuml;vari, Hz. Masume&#39;nin cenazesinin yanına gelip atlarından indiler; cenaze namazını kıldılar, sonra Hz. Masume&#39;nin cenazesini toprağa verdiler ve daha sonra &ccedil;ıkıp gittiler. Ve bunların kim olduğunu kimse anlayamadı.</p>\n\n<p>\n	Musa b. Hazrec, kabrin &uuml;zerine hasırdan bir g&ouml;lgelik dikti, daha sonraları 9. İmam Hz. Muhammed Tak&icirc; (a.s)&rsquo;ın kızı Hz. Zeyneb, Kum&#39;a geldi ve o mutahhar mezarın &uuml;zerine bir kubbe yaptırdı.</p>\n\n<p>\n	Tarihten anlaşıldığına g&ouml;re, bug&uuml;n var olan muhteşem binalardan &ouml;nce, orada iki kubbe varmış; bir kubbenin altında Hz. Masume ve Musa M&uuml;barka&#39;nın kızı &Uuml;mm&uuml; Muhammed&#39;in kabirleri; ikinci kubbenin altında ise (Musa M&uuml;barka&#39;nın diğer kızı Meymune&#39;nin ve Muhammed b. Ahmed b. Musa M&uuml;barka&#39;nın cariyesi &Uuml;mm&uuml; Habiben&#39;in mezarları varmış.</p>\n\n<p>\n	Muhterem ziyaret&ccedil;ilerin, Hz. Masume&#39;nin kabrini ziyaret ederken, onun kabrinin yanına defnedilen kadınları da şu c&uuml;mleyle anmaları yerinde olur:</p>\n\n<p>\n	&quot;Selam olsun size ey Resulullah&#39;ın kızları. Allah&#39;ın rahmet ve bereketi sizin &uuml;zerinize olsun.&quot;</p>\n\n<h3>\n	HZ. FATIMA-İ MASUME (A.S)&rsquo;IN ŞAHSİYET VE FAZİLETİ</h3>\n\n<p>\n	İmam Musa&nbsp; Kazım aleyhisselam&rsquo;ın, &acirc;lime, &acirc;bibe, &acirc;rife, z&acirc;hide, mest&ucirc;re, muttakiye kızı Hz. Fatıma-i Masume, Allah&#39;ın kendisine bağışladığı y&uuml;ce bir makam ve mevkie sahipti. Kutsal mezarı, Dar&#39;&uuml;l m&uuml;minin olan Kum kentinde yer almıştır. Mukaddes t&uuml;rbesi m&uuml;minlerin ziyaretgahı, dua ve zikirlerin icabet yeridir. Ziyaretinin sevabı cennettir.</p>\n\n<p>\n	Ebu&rsquo;l- Kasım-i Sehab, &quot;Hz. Musa Kazım (a.s)&rsquo;ın on dokuz kızı olduğunu ve kızlarından sadece Masume lakabıyla meşhur olan Hz. Fatıma&#39;nın Kum şehrinde defnedilmiş olduğunu yazıyor.</p>\n\n<p>\n	Merhum Hacı şeyh Abbas Kummi (r.a) de ş&ouml;yle yazıyor: Hz. Musa b. Cafer (a.s)&rsquo;ın en &ccedil;ok tanınan kızı Hz. Fatıma&#39;dır. Mukaddes mezarı Kum kentindedir. G&uuml;zel bir t&uuml;rbesi vardır. Bu mek&acirc;n Kum halkının g&ouml;z nurudur. Aynı zamanda M&uuml;sl&uuml;manların zorluklarda Allah&rsquo;ın rahmetine nail olmak i&ccedil;in sığındığı bir yerdir. S&uuml;rekli olarak uzak yakın bir &ccedil;ok b&ouml;lgelerden m&uuml;minler, Fatıma-i Masume (a.s)&rsquo;ın ziyaret feyzine erişmek i&ccedil;in, sefer zahmetine katlanıp Kum şehrine giderler.</p>\n\n<p>\n	Hz. Masume, hen&uuml;z d&uuml;nyaya gelmeden &ouml;nce, İmam Sadık (a.s), Kum şehrini &ouml;vm&uuml;ş ve Hz. Masume&#39;nin şahsiyet ve makamını ve orada defnedileceğini bildirmiştir:</p>\n\n<p>\n	1-Hz. İmam Sadık (a.s) buyurmuştur ki:</p>\n\n<p>\n	&quot;Allah&#39;ın bir haremi vardır ki, o Mekke&#39;dir; Resulullah&#39;ın (s.a.a) bir haremi vardır ki, o da Medine&#39;dir; Emir-&uuml;l M&uuml;minin Hz. Ali&#39;nin (a.s) de bir haremi vardır ki, O da Kufe&#39;dir; bizim de bir haremimiz vardır, o da Kum beldesidir. Benim evlad (torun)larımdan bir hanım orada defnedilecektir ki ismi Fatıma&#39;dır. Kim onu ziyaret ederse, cennet ona farz olur.&quot;</p>\n\n<p>\n	Ravi diyor: İmam Sadık (a.s) bu s&ouml;z&uuml;, hen&uuml;z İmam Kazım (a.s) d&uuml;nyaya gelmeden buyurdular.</p>\n\n<p>\n	3- Sa&#39;d b. Sa&#39;d ş&ouml;yle diyor: İmam Rıza (a.s)&rsquo;dan, İmam Musa b. Cafer (a.s)&rsquo;ın kızı Fatıma hakkında sorduğumda, İmam (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Kim onu ziyaret ederse, cenneti hakkeder.&quot;</p>\n\n<p>\n	4- Hz. İmam Muhammed Taki&#39;nin (a.s) de ş&ouml;yle buyurduğu rivayet olunmuştur:</p>\n\n<p>\n	&quot;Kim halam (Masume&#39;nin) kabrini Kum&#39;da ziyaret ederse, cenneti hakkeder&quot;</p>\n\n<p>\n	5-Yine Sa&#39;d, İmam Rıza (a.s)&rsquo;ın ona hitaben ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p>\n	&quot;Ey Sa&#39;d! Sizin yanınızda bize ait bir mezar vardır.&quot; Canım sana Feda olsun. İmam Musa Kazım&#39;ın (a.s) kızı Fatıma&#39;yı mı s&ouml;yl&uuml;yorsunuz? dedim. İmam, (a.s) &quot;Evet&quot; buyurdular. &quot;Kim onu, hakkını tanıyarak ziyaret ederse, cenneti hakketmiştir.&quot;</p>\n\n<h3>\n	Hz. Masume&rsquo;den Nakledİlen Hadİsler</h3>\n\n<p>\n	Hz. Masume&rsquo;nin &ouml;zelliklerinden biri, onun İslami ilimlere vakıf oluşudur. Bu nedenle Hz. Masume&rsquo;nin, bir takım hadislerin senedinde isminin ge&ccedil;tiğini g&ouml;rmekteyiz. Bu hadislerden elimize ulaşmış olanı az olmasına rağmen, yine de Hz. Masume&rsquo;nin ilmi makamını g&ouml;stermek i&ccedil;in yeterlidir. Biz burada bu hadislerden birini &ouml;rnek olarak naklediyoruz:</p>\n\n<p>\n	...Hz. Musa b. Ca&rsquo;fer&rsquo;in kızları Fatime, Zeyneb ve &Uuml;mm&uuml; K&uuml;ls&uuml;m dediler ki: Cafer b. Muhammed&rsquo;in kızı Fatıma bize rivayet etti, bana Ali b. H&uuml;seyin&rsquo;nin kızı Fatıma rivayet etti, H&uuml;seyin b. Ali&rsquo;nin kızları Fatıma ve Sekine rivayet ettiler: Hz. Fatime-i Zehra&rsquo;nın kızı &Uuml;mm&uuml; K&uuml;ls&uuml;m; o da Resulullah&rsquo;ın kızı Fatıma&rsquo;dan (kendi annesinden)&nbsp; ş&ouml;yle dediğini rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Acaba siz, Resulullah&rsquo;ın Gadir-i Hum&rsquo;da dediği şu s&ouml;z&uuml; unuttunuz mu:</p>\n\n<p>\n	Ben kimin mevlası isem, Ali de onun mevlasıdır.</p>\n\n<p>\n	Ve Resullah&rsquo;ın şu s&ouml;z&uuml;n&uuml; unuttunuz mu:</p>\n\n<p>\n	(Ey Ali) senin bana nisbet mevkin,&nbsp; Harun&rsquo;un Musa&rsquo;ya olan mevkisi gibidir.&rdquo;</p>\n\n<h3>\n	HZ. MASUME (A.S)&rsquo;In MEZARININ YAPIMININ TARİHİ SEYRİNE BİR BAKIŞ</h3>\n\n<p>\n	Daha &ouml;nce değindiğimiz gibi, Hz. Masume&#39;nin cenazesi Hicretin 201. yılında eski adı &quot;Babolan&quot; olan yere defnedildikten sonra mezarın &uuml;zerine hasırdan bir g&ouml;lgelik yapılmış. Bir s&uuml;re sonra da &uuml;zerine sade bir kubbe yaptırmışlardır. Tarihten anlaşıldığına g&ouml;re Hz. Masume&#39;nin kabri, Hicri 350. yılına kadar &ouml;nemli bir değişiklik yapılmadan &ouml;ylece kalmıştır. Hicretin 413. yılında Hz. Masume&#39;nin mezarı g&uuml;zel &ccedil;inilerle s&uuml;slendi. Hicri 525&rsquo;de eski kubbeyi s&ouml;kt&uuml;r&uuml;p yerine muhteşem bir kubbe yaptırıldı. Ve kubbe g&uuml;zel &ccedil;inilerle d&ouml;şettirildi.</p>\n\n<p>\n	Hicretin 925. yılında da haremin kuzey kısmının eyvanı yaptırılarak, eski sahnin (avlunun) planı hazırlandı ve mezarın &uuml;zerine &ccedil;iniden bir zarih (parmaklık) yaptırıldı.</p>\n\n<p>\n	Hicretin 1077. Yılında, Şah Abbas tarafından beyaz &ccedil;elikten bir zarih (parmaklık) kabrin &uuml;zerine yaptırıldı; 1275 yılında &ccedil;elik zarih g&uuml;m&uuml;şle kaplatıldı. Şimdiki zarih ise, 1328 hicri kameri yılında t&uuml;m&uuml; g&uuml;m&uuml;şten yapılmış bulunmaktadır. Ş&ouml;yle ki eski zarihte olan 5000 halis miskal g&uuml;m&uuml;şe, T&uuml;rbe&rsquo;nin hazinesinde bulunan 43000 halis g&uuml;m&uuml;ş eklenerek bug&uuml;nk&uuml; zarih yapılmıştır.</p>\n\n<p>\n	Hicri 1218&#39;de kubbe altınla kaplatıldı. 1239 yılında Balaser mescidi (kabrin baş tarafındaki cami) yapıldı. 1276 yılında da eski bah&ccedil;enin eyvanı altınla kaplatıldı.</p>\n\n<p>\n	Hicri 13. asrın sonlarında yeni avlunun planı hazırlandı ve yapımı Hicri 1303. yılında tamamlandı.</p>\n\n<p>\n	Hz. Masume&rsquo;nin mukaddes mezarının bulunduğu muhteşem bina, birbirine bitişik ve b&uuml;y&uuml;k kapılarla birbiriyle ilişkili &uuml;&ccedil; bah&ccedil;eyle &ccedil;evrilidir. Bu bah&ccedil;elerin ikisi Hz. Masume&rsquo;nin mezarlığına ait eski ve yeni bah&ccedil;eler olup bunların etrafı medrese usulu: h&uuml;crelerle &ccedil;evrilidir. H&uuml;crelerin &ouml;n cebhesi &ccedil;inilerle kaplı olup bu &ccedil;inilerin&nbsp; &uuml;zerine hat eseri olarak Ehl-i Beyt&rsquo;in methinde &ccedil;eşitli şiirler yazılıdır. Diğer bah&ccedil;e ise, Hz. Masume&rsquo;nin mezarına bitişik olan Mescid-i A&rsquo;zam aittir. B&uuml;y&uuml;k bah&ccedil;e ve mescid-i Azam&rsquo;ın bah&ccedil;esinin ortasında iki b&uuml;y&uuml;k havuz bulunmakta,Bah&ccedil;elerin diğer yerleri ise b&uuml;y&uuml;k d&uuml;z siyah taşlarla kaplıdır.</p>\n\n<p>\n	T&uuml;rbenin asıl b&ouml;l&uuml;m&uuml;n&uuml;n &uuml;zerinde altın kaplı b&uuml;y&uuml;k bir kubbe ve &ccedil;ini d&ouml;şeli iki b&uuml;y&uuml;k minare bulunmaktadır. Mezarı i&ccedil;ine alan g&uuml;m&uuml;ş kaplı parmaklık, altın kaplı b&uuml;y&uuml;k kubbenin altında yer almaktadır. Bu b&ouml;l&uuml;me bitişik olan diğer &uuml;st&uuml; kapalı alanlar ziyaret&ccedil;ilerin &ccedil;eşitli ibadi amellerini yerine getirebilmeleri i&ccedil;in, gerekli sahayı sağlayan, Tabatabai, Mutahhari, Balaser ve A&rsquo;zam mescitleridir. Tabatabai mescidinin i&ccedil; duvarları alt kısmı mermerle ve yukarı kısımları ise al&ccedil;ı &uuml;zerine yerleştirilmiş ve g&uuml;zel hendesi şekiller oluşturan k&uuml;&ccedil;&uuml;k aynalarla d&ouml;şelidir. Binanın i&ccedil; duvarlarının yukarı b&ouml;l&uuml;mlerinde ise &ccedil;iniler &uuml;zerine yazılmış bir &ccedil;ok hat eserleri mevcuttur. Bunlarda genelde Kur&rsquo;an-i Kerim&rsquo;den bazı sure ve ayetler veya Resulullah (s.a.a)&rsquo;ın Ehl-i beyt hakkındaki hadisleri yazılıdır.</p>\n\n<p>\n	&Ouml;rneğin: Hz. Masume&#39;nin kabrinin &ccedil;evresindeki &ccedil;inilerin yukarıdan aşağıya kadar, Kufi hattıyla Kur&#39;&acirc;n&#39;ın Yasin, Tebareke Gaşiye ve Kadir sureleri yazılmıştır. Mezarın mihrab şeklinde olan &uuml;st kısmının etrafında Ayet&#39;el K&uuml;rsi yazılı olup, ortasında ise şu s&ouml;z yer almıştır:</p>\n\n<p>\n	&quot;Musa b. Cafer&#39;in kızı Fatime, H. 201. yılında vefat etmiştir. M&uuml;barek zarihi ise, Muzaffer b. Ahmed b. İsmail yaptırmıştır. Bu yazıyı Muhammed b. Tahir 2 Recep H. 652. yılında yazmıştır.&quot;</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;k bah&ccedil;eye a&ccedil;ılan altın eyvanın duvarındaki &ccedil;ivit renkli &ccedil;ininin &uuml;zerine, Ehl-i s&uuml;nnet alimleri tarikiyle naklolunan bir hadis s&uuml;ls hattıyla yazılıdır. Bu hadisi burada nakletmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Ehl-i S&uuml;nnetin alimlerinden olan Zemahşeri &quot;Keşşaf&quot; tefsirinde ve &quot;Sa&#39;lebi&quot;&#39; &quot;Keşf&#39;&uuml;l Beyan&quot; tefsirinde, Resulullah (s.a.a)&rsquo;ın ş&ouml;yle buyurduğunu rivayet ediyorlar:</p>\n\n<p>\n	&quot;Bilin ki, kim &Acirc;l-i Muhammed (Ehl-i Beyt)&#39;in sevgisi &uuml;zere &ouml;l&uuml;rse, şehid olarak &ouml;lm&uuml;şt&uuml;r. Bilin ki, kim &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;l&uuml;rse, g&uuml;nahları bağışlanmış olarak &ouml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in sevgisi &uuml;zere &ouml;l&uuml;rse, kamil imana sahip bir m&uuml;min olarak &ouml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in sevgisi &uuml;zere &ouml;l&uuml;rse, &ouml;l&uuml;m meleği ve daha sonra da Nekir ve M&uuml;nkir onu cennetle m&uuml;jdelerler.</p>\n\n<p>\n	Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in sevgisi &uuml;zere &ouml;l&uuml;rse, s&uuml;ratle cennete gider.</p>\n\n<p>\n	Bilin ki, kim Muhammed ve &Acirc;l-i Muhammed&rsquo;in sevgisi &uuml;zere &ouml;l&uuml;rse, Allah-u Teala onun kabrinden cennete iki kapı a&ccedil;ar.</p>\n\n<p>\n	Bilin ki, kim Muhammed ve &Acirc;l-i Muhammed&#39;in buğzu &uuml;zere &ouml;l&uuml;rse, kıyamet g&uuml;n&uuml; iki g&ouml;z&uuml;n&uuml;n arasına &quot;Allah-ın rahmetinden &uuml;mitsiz&quot; yazılmış olduğu halde gelir.</p>\n\n<p>\n	Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in buğzu &uuml;zere &ouml;l&uuml;rse, kafir olarak &ouml;lm&uuml;ş olur.</p>\n\n<p>\n	Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in buğzu &uuml;zere &ouml;l&uuml;rse, cennet kokusunu alamaz.&quot; Ş&uuml;phesiz Resulullah (s.a.a) doğru buyurmuştur.</p>\n\n<h3>\n	Hz. MASUME&rsquo;NİN MUKADDES MEZARININ BULUNDUĞU KUM ŞEHRİ&rsquo;nİn TARİHİ HAKKINDA KISA BİLGİ</h3>\n\n<p>\n	Kum beldesi, Hicret&#39;in 23. yılında M&uuml;sl&uuml;manların İran&rsquo;a yaptıkları sefer sırasında, M&uuml;sl&uuml;manlar tarafından fethedilmiştir.</p>\n\n<p>\n	Kum&#39;un fethedilmesiyle, Arap M&uuml;sl&uuml;manları bu b&ouml;lgeye ilgi duymaya ve gidip gelmeye başlamışlardı.</p>\n\n<p>\n	Abdulmelik b. Mervan&#39;ın hilafeti d&ouml;neminde, (Hicri birinci asrın ikinci yarısında) Ehl-i Beyt&rsquo;e bağlılıklarıyla tanınmış olan Eş&#39;&acirc;r oğulları, Abd&uuml;lmelik&#39;in zalim h&uuml;k&uuml;metinin egemenliği altından ka&ccedil;ıp, Kum b&ouml;lgesine sığınmış ve yavaş yavaş Kum&#39;u kendi egemenlikleri altına ge&ccedil;irmişlerdir.</p>\n\n<p>\n	Eş&#39;arilerden Kum&#39;a gelen ilk şahıslar şunlardır: Abdullah b. Sa&#39;d, Abdullah, Ahvas, Abdurrahman, İshak ve Naim. Bunların başlarındaki şahsiyet Abdullah b. Sad-i Eş&#39;ari idi.</p>\n\n<p>\n	Sonra bunların akraba ve yakınları da Irak&#39;dan gelip Kum&#39;a yerleşmişlerdir.</p>\n\n<p>\n	Zalim halifeler, tarih boyunca, bu kente fazla ilgi duymayıp onun kalkınmasına &ouml;nem vermemişlerdir. Bu y&uuml;zden Kum, hicri ikinci asrın sonlarına kadar İsfahan&#39;a bağlı kalmış ve bağımsız bir h&acirc;kimi olmamış.</p>\n\n<p>\n	Bu durum Harun Reşid zamanına kadar devam etmiştir, Harun&#39;un hilafeti d&ouml;neminde, Kum&#39;un tanınmış şahsiyetlerinden olan, Hamza İbn-i Yesa, Harun&#39;dan Kum&#39;un İsfahan&#39;dan ayrılıp m&uuml;stakil olmasını istedi. Harun, bu &ouml;neriyi kabul edip, bu hususta ona gereken yetkiyi verdi. O da &ccedil;ok &ccedil;aba sarf ederek Kum&#39;un sınırını, ziraat yerlerini ve onların vergilerini belirledi.</p>\n\n<p>\n	Kum halkının Ehl-i Beyt mektebine tabi olmaları, gasıp Harun Reşid h&uuml;k&uuml;metinin Kum halkına sert davranmasına sebep olmuş ve neticede halk ile devlet g&uuml;&ccedil;leri arasında, bir &ccedil;ok kez &ccedil;atışmalar &ccedil;ıkmıştır. Ama; Harun&#39;un b&uuml;t&uuml;n &ccedil;abalarına rağmen Kum halkı, Ehl-i Beyt mektebine olan bağlılıklarını korumuşlardır. &Ccedil;&uuml;nk&uuml;, Ali (a.s) ve Ali evlatlarının (a.s) sevgisi, onların g&ouml;n&uuml;llerinin ta derinliklerine yerleşmişti.</p>\n\n<p>\n	Kum kenti takriben iki asır boyunca (İkinci asrın yarısından d&ouml;rd&uuml;nc&uuml; asrın yarılarına kadar) g&uuml;nden g&uuml;ne genişleyip halkı gittik&ccedil;e artmış. Ama o d&ouml;nemden sonra muhaliflerin baskısı neticesinde Kum, onarım bakımından g&uuml;nden g&uuml;ne gerilemiş, halkı zalim halifelerin şiddetli saldırılarına maruz kalmıştır.</p>\n\n<p>\n	Ama b&uuml;t&uuml;n bunlara rağmen Kum Şehri, daima Ehl-i Beyt (a.s) mektebinin izleyicilerinin merkezi olmuş ve bu konumunu bug&uuml;ne kadar da s&uuml;rd&uuml;rm&uuml;şt&uuml;r. Ehl-i Beyt dostlarından Kum&#39;a gelen herkes, tam bir g&uuml;venlik ve izzet i&ccedil;erisinde yaşamıştır.</p>\n\n<p>\n	Kum&rsquo;un bu konumu y&uuml;z&uuml;nden; Hz. Masume (a.s), İmam Muhammed Taki (a.s)&#39;ın bir ka&ccedil; evladı ve diğer masum İmamların torunlarından bir kısmı Kum&#39;a gelip yerleşmişlerdir.</p>\n\n<p>\n	Şah Abbas-ı Kebir d&ouml;neminin &uuml;nl&uuml; yazarlarından olan &quot;Ahmed Razi&quot;, Kum hakkında geniş bir kitap yazmış ve kitabında Kum toprağının, masum imamların evlat ve torunlarından yaklaşık 444 kişiyi kendi bağrında bulundurduğunu kaydetmiştir.</p>\n\n<h3>\n	Kum Şehrİ&rsquo;nİn &Ouml;nem ve fazİletİ HakkInda BazI Hadİsler</h3>\n\n<p>\n	G&uuml;nlerin ve gecelerin bir olmadığı, ayların birbirinden farklı olduğu, g&uuml;nlerden biri bayram ve şenlik g&uuml;n&uuml;, diğeri ise uğursuz sayıldığı gibi, yer ve şehirlerden bazıları da &ouml;zel bir değer ve saygıya sahiptir.</p>\n\n<p>\n	Kutsal mekanlardan biri de, eski zamanlardan beri &ouml;zel bir değer ve &uuml;st&uuml;nl&uuml;ğe sahip olan ve daima dini &ouml;zelliğini koruyan Kum kentidir. Bug&uuml;n de bu mukaddes şehir iki nur kaynağı ile aydındır. Biri Hz. İmam Musa Kazım (a.s)&rsquo;ın değerli kızı Hz. Fatıma-i Ma&#39;sume (a.s)&rsquo;ın mutahhar t&uuml;rbesi, diğeri ise İmam Cafer Sadık (a.s) mektebini temsil eden mukaddes ilmiye havzası, yani dini medreseler. ilim madeni olan bu kentten kaynaklanan nur, diğer b&ouml;lge ve &uuml;lkelere ışık sa&ccedil;ıp, ilim ve maneviyat aşığı olan g&ouml;n&uuml;lleri aydınlatmaktadır.</p>\n\n<p>\n	Burada Kum kenti ve halkının faziletleri hakkında Ehl-i Beyt (a.s)&rsquo;dan nakledilen hadislerden bir kısmına değinmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	1-İmam Sadık&#39;tan (a.s) nakledilmiştir ki: Kum&rsquo;un toprağı mukaddestir; ve Kum&nbsp; ehli bizdendir ve biz de onlardanız.</p>\n\n<p>\n	2-Yine İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	Allah&rsquo;ın selamı, Kum ehline olsun. Allah, şehirlerine bol yağmur yağdırsın; bereketini onlara indirsin ve k&ouml;t&uuml;l&uuml;klerini iyiliğe d&ouml;n&uuml;şt&uuml;rs&uuml;n. Onlar, r&uuml;ku, secde ve kıyam (ibadet) ehlidirler. Onlar, d&uuml;ş&uuml;nen fakih ve alimlerdirler. Onlar, İmamların s&ouml;z ve rivayetlerini iyice anlarlar ve Allah&rsquo;a hakkınca ibadet ederler.</p>\n\n<p>\n	3- Hz. İmam Musa K&acirc;zım (a.s)&rsquo;ın ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&quot;Kum, Muhammed Ehl-i Beyt&#39;inin (a.s) yuvasıdır; onların şiasının meskenidir; fakat onların gen&ccedil;lerinden bir grup, babalarına karşı &ccedil;ıkacaklar, b&uuml;y&uuml;klerini k&uuml;&ccedil;&uuml;mseyip alay etmelerinden dolayı helak olacaklardır. Bununla birlikte Allah-u Teala, d&uuml;şmanların şerrini ve her &ccedil;eşit k&ouml;t&uuml;l&uuml;ğ&uuml; Kum ehlinden uzaklaştıracaktır.&quot;</p>\n\n<p>\n	4- Yine İmam Sadık (a.s)&rsquo;ın ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&quot;Bir bela ve zorluğa uğradığınızda, Kum&#39;a gidin. Zira Kum, Fatimi&#39;lerin (Fatıma evlatları) ikametg&acirc;hı ve m&uuml;minlerin rahat ettiği yerdir...</p>\n\n<p>\n	5- Hz. İmam Rıza (a.s)&rsquo;dan da ş&ouml;yle bir rivayet nakledilmiştir:</p>\n\n<p>\n	&quot;Cennetin sekiz kapısı vardır; onlardan biri Kum halkına aittir.&quot; Sonra İmam (a.s) &uuml;&ccedil; defa: &quot;Ne mutlu onlara buyurdu.&quot;</p>\n\n<p>\n	6- Yine Eh-i Beyt İmamlarından ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&quot;Eğer Kum&#39;lular olmasaydı, din zayi olurdu&nbsp; (yok olurdu.)&quot;</p>\n\n<p>\n	Muhaddisi Kummi ş&ouml;yle diyor: Ehl-i Beyt&#39;in haremi, Al-i Muhammed&#39;in yuvası, Cebrailin ayak bastığı yer ve dar-&uuml;l iman olan Kum beldemiz, mevlamız İmam Ebu&rsquo;l- Hasan er-Rıza (a.s)&rsquo;ın m&uuml;barek kademleriyle şeref buldu; izzet ve azameti daha da arttı. Sekizinci İmam Rıza (a.s)&rsquo;ın Kum&#39;a gelişi ceddi Resulullah (s.a.a)&#39;ın Medine-i M&uuml;nevvereye gidişi gibidir. Ş&ouml;yle ki; Resulullah (s.a.a) Medine&#39;ye girdiğinde, Medine halkı Hazret&#39;in devesinin yularını tutup, her birisi Resululullah (s.a.a)&#39;ı kendi evine g&ouml;t&uuml;rmeye &ccedil;alışıyordu. Resulullah (bu durumu g&ouml;r&uuml;nce ş&ouml;yle buyurudu): &quot;Deveyi serbest bırakın. O deve kimin kapısının &ouml;n&uuml;nde diz &ccedil;&ouml;kerse, ben orada konaklayacağım.&quot; Devenin yularını serbest bıraktılar. Deve, Medine şehrine girip, halkın en fakiri olan Ebu Eyyub-i Ensar&icirc;&#39;nin evinin &ouml;n&uuml;nde diz &ccedil;&ouml;kt&uuml;. B&ouml;ylece Resulullah, (s.a.a) o eve teşrif ettiler. Kum halkı da İmam Rıza&rsquo;yı evlerine davet ettiklerinde, İmam (a.s) da Peygamber (s.a.a) gibi davrandı.</p>\n\n<p>\n	Kum halkına onur vesilesi sayılacak şeylerden biri de, Ehl-i Beyt (a.s) adına &ccedil;ok tarla, su ve yer vakıf etmeleridir. Mallarının humuslarını, İmamlara g&ouml;ndermede asla ihmal etmemiş ve bu konuda &ouml;nde gelmişlerdir. İmamlar da, onlardan bir &ccedil;oğuna bir takım hediyeler g&ouml;ndererek onlara l&uuml;tufta&nbsp; bulunmuşlardır. Kum halkı, İmam Rıza (a.s)&rsquo;ın g&ouml;mleğini Di&#39;bil&#39;den geri almak i&ccedil;in ona bin dinar altın vermeyi teklif etmişlerdir.</p>\n\n<h3>\n	KUM&#39;DAKİ İMAM EvlatlarI</h3>\n\n<p>\n	&Ouml;nceden değindiğimiz gibi Hz. Masume (a.s)&#39;ın hareminde, Hz. Resulullah (s.a.a)&#39;in d&ouml;rt torunu defin edilmiştir. Muhterem ziyaret&ccedil;iler, Hz. Masume&#39;yi ziyaret ederken, onlara da selam vermeyi unutmasınlar. Kur&#39;an okuyup sevabını onlara hediye etsinler. Şu kısa c&uuml;mleyle onlara selam vermeleri uygundur:</p>\n\n<p>\n	&quot;Selam olsun size ey Resulullah&#39;ın kızları, Allahın selamı, rahmet ve bereketi sizin &uuml;zerinize olsun.&quot;</p>\n\n<h3>\n	Musa Muberka</h3>\n\n<p>\n	Musa Muberka, dokuzuncu İmam Hz. Muhammed Taki (a.s)&#39;ın oğludur. Hicri 256 veya 259&rsquo;da Kum&#39;a gelip yerleşen se&ccedil;kin şahsiyetlerdendir. Rezevi seyitlerinden Kum&#39;a gelen ilk şahıs, o olmuştur.</p>\n\n<p>\n	Kum&#39;a geldiğinde, bu şehirde bulunan Arapların b&uuml;y&uuml;kleri ona hakarette bulunmuştur. Bunun &uuml;zerine Kaş&acirc;n&#39;a gitmiştir. O b&ouml;lgenin b&uuml;y&uuml;kleri, Onu ağırlayıp m&uuml;mk&uuml;n olduğu kadar kendisine saygı g&ouml;stermişlerdir.</p>\n\n<p>\n	Arapların reisleri, yaptıklarından pişmanlık duyup &ouml;z&uuml;r dilemek i&ccedil;in, Musa Muberka&rsquo;nın huzuruna vardılar. Onu ihtiram ve saygıyla yeniden Kum&#39;a geri getirdiler. Musa Muberka, Kum&#39;da kendisine bir tarla aldı. Daha sonra İmam Muhammed Taki (a.s)&#39;ın kızı yani Musa&rsquo;nın, bacısı Zeyneb, &Uuml;mm&uuml; Muhammed ve Meym&ucirc;ne, onun yanına geldiler. Sonradan kendi kızı Beriha da Kum&#39;a gelmiştir. Daha &ouml;nce değindiğimiz gibi bunların hepsi Kum&#39;da vefat etmiş ve Hz. Masume (a.s)&rsquo;ın mezarının yanına defin edilmişlerdir. Musa Muberka da Hicri 296&rsquo; da vefat etti ve şimdi mezarı olan mekanda (Kum&#39;un Azer caddesinde) defnedildi. Torunlarından ibadet ve c&ouml;mertliği ile tanınan Ahmet de onun yanı başında defnedilmiştir.</p>\n\n<h3>\n	&Ccedil;ehil Ahteran</h3>\n\n<p>\n	Musa Muberka&#39;nın kabrinin yanında, &quot;&Ccedil;ehil Ahteran&quot; isminde bir yer vardır. Burada 18 mezar bulunmaktadır; bu yerde ilk &ouml;nce Musa Muberka&#39;nın oğlu Muhammed defnedilmiştir. Sonraları Hz. Ali (a.s) ve Hz. Fatıma (a.s)&rsquo;ın torunlarından olan bir grup onun kabrinin yakınlarında defnedilmişlerdir. Musa Muberka&#39;nın kızları Zeyneb, &Uuml;mm&uuml; Muhammed ve torunu Muhammed b. Ahmed b. Musa da orada defnedilmişlerdir. Bunların hepsi Musa Muberka&#39;nın soyundan olan kimselerdir.</p>\n\n<p>\n	Yine o mekanın yanında İmamzade, Zeyd isminde diğer bir t&uuml;rbe daha vardır. Bu t&uuml;rbenin Hz. İmam Zeyn-&uuml;l Abidin (a.s)&rsquo;ın evlatlarından birine ait olduğu kaydedilmiştir. Kabrinin &uuml;zerinde k&uuml;&ccedil;&uuml;k bir kubbe vardır. Bu yerlerin hepsine &Ccedil;ehil Ahteran (kırk g&uuml;neş) mezarları diyorlar. Burası Kum&#39;un meşhur ziyaretg&acirc;hlarındandır.</p>\n\n<h3>\n	Seyit İsmail</h3>\n\n<p>\n	Azer caddesinin sonlarında &Ccedil;ehil Ahteran&#39;a yakın &quot;Seyit Serbahş&quot; isminde bir ziyaretg&acirc;h vardır. B&uuml;y&uuml;k bir bina ve &ccedil;iniyle s&uuml;sl&uuml; bir kubbeye sahiptir. Buradaki mezarın kime ait olduğunu a&ccedil;ıklayan bir levha &uuml;zerinde, İsmail b. Muhammed b. Cafer Sadık diye yazılıdır. Onun şehit edildiği nakl edilir.</p>\n\n<h3>\n	Seyit Hamza</h3>\n\n<p>\n	Kum&#39;daki imam evlatlarından biri de İmam Musa b. Cafer (a.s)&rsquo;ın oğlu Seyit Hamzadır. Ama ona nisbet edilen bir ka&ccedil; mezar vardır. Biri Kum şehrinin ortalarında Azer caddesindedir. Bu mezarın g&uuml;zel bir kubbesi, avlusu ve parmaklığı vardır. Biri de Şiraz şehrinin &ccedil;evresindedir.</p>\n\n<p>\n	Ama, b&uuml;y&uuml;k bir ihtimalle o saygı değer cenab, imamzade Abd&uuml;lazim&#39;in ziyaretg&acirc;hının yanı başında defnedilmiştir. Zikredilen iki ziyaretg&acirc;h ise Hz. İmam Musa b. Cafer&#39;in (a.s)&rsquo;ın diğer torunlarına aittir.</p>\n\n<p>\n	Seyit Hamza&#39;nın t&uuml;rbesinin yanında İmamzade Ahmed isminde diğer bir t&uuml;rbe daha vardır. Onun, İmam Musa b. Cafer&#39;in (a.s)&rsquo;ın evlatlarından birisinin mezarı olduğu s&ouml;ylenir.</p>\n\n<h3>\n	Sultan Muhammed Şerif</h3>\n\n<p>\n	Kadri y&uuml;ce imamzadelerden biri de Ebu&rsquo;l- Fazl Sultan Muhammed Şerif&#39;dir. Mezarı &Ccedil;ahermerdan caddesindedir Dervaze-i Kale semtinde, kendi ismiyle anılan bir mahallededir. Sultan Muhammed Şerif &ccedil;ok faziletli, kadri y&uuml;ce birisiydi ve kendi d&ouml;neminde Kum seyitlerinin b&uuml;y&uuml;ğ&uuml; sayılırdı. Onun, İmam Zeyn-&uuml;l Abidin (a.s)&rsquo;ın evlatlarından olduğu s&ouml;ylenir. Onun Rey şehrin&#39;de, b&uuml;y&uuml;k makamlara ulaşan evlat ve torunları yaşamıştır.</p>\n\n<h3>\n	Seyit Nasiruddin</h3>\n\n<p>\n	Kum&#39;daki İmam Hasan-&uuml;l Askeri Mescidi&#39;nin karşısında &quot;Seyit Nasiruddin&quot; t&uuml;rbesi vardır. Bazıları onun, Hz. İmam Hasan-&uuml;l Mucteba (a.s)&rsquo;ın torunlarından olduğunu s&ouml;ylemişlerdir.</p>\n\n<h3>\n	Hz. Ali bin Cafer</h3>\n\n<p>\n	B&uuml;y&uuml;k imamzadelerden biri de Hz. Ali b. Cafer-&uuml;s Sadık (a.s)&#39;ın m&uuml;barek mezarıdır. Mukaddes mezarı &Ccedil;ahermerdan caddesinin sonunda yer almıştır.</p>\n\n<p>\n	Ali b. Cafer bilgin ve takvalı birisi idi. Onun faziletleri, bu kısa yazıya sığmaz. &Ccedil;&uuml;nk&uuml; bu b&uuml;y&uuml;k şahsiyet, Masum İmamlardan d&ouml;rd&uuml;n&uuml;n d&ouml;neminde hayatta olmuş ve &ouml;zellikle kardeşi Hz. İmam Musa b. Cafer&#39;in (a.s)&rsquo;ın yanında eğitim g&ouml;rm&uuml;şt&uuml;r. O, Ehl-i Beyt Mektebi&rsquo;nin en &ouml;nde gelen r&acirc;vilerinden biridir ve bazı te&#39;lifleri vardır. Ric&acirc;l alimlerinin hepsi onu &ouml;vg&uuml;yle anmışlardır.</p>\n\n<p>\n	&nbsp;Merhum Muhammed Taki Meclisi &quot;Şerh-i Fakih&quot; kitabında ş&ouml;yle yazıyor: Ali b. Cafer&#39;in mezarı Kum&#39;da meşhurdur. Duyduğum &uuml;zere, K&ucirc;fe ehli o değerli insanı Kufe&#39;ye davet etmiş, o da Medine&#39;den Kufe&#39;ye giderek orada K&ucirc;fe halkına hadis &ouml;ğretmeğe ve onlara dini konularda &ouml;nc&uuml;l&uuml;k yapmaya başlamış, sonra Kum halkı onun Kum&#39;a gelmesini istediğinde, onların teklifini kabul ederek Kum&#39;a gelmiş ve vefat edinceye kadar Kum&#39;da kalmış ve bu şehirde kendisine isnat edilen mezarda defnedilmiştir. Mezarının onarım tarihi, hicri 710 olarak kaydedilmiştir.</p>\n\n<h3>\n	Seyit İbrahim</h3>\n\n<p>\n	Ali b. Cafer&#39;in mezarının yakınında bulunan bir ziyaretgah daha vardır ki, onun yazı levhasında &quot;Bu ibrahim b. Ahmed b. Musa b. Cafer-in kabridir.&quot; diye yazılıdır.</p>\n\n<h3>\n	Seyit Ahmed Kasım</h3>\n\n<p>\n	Kum&#39;da mezarı bulunan meşhur imam evlatlarından diğer biri de Ahmed b. Kasım b. Ahmed b. Ali b. Cafer-&uuml;s Sadık (a.s)&rsquo;tır. &Ccedil;ok takvalı, abid ve değerli bir zat olduğu nakledilmiştir. Mukaddes kabri, Kum&#39;un S&uuml;meyye Caddesindedir. Değerli bacısı Fatime de aynı yerde metfundur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu t&uuml;rbenin binasının Hicri 708 yılında yapıldığı yazılmıştır.</p>\n\n<h3>\n	Seyit Cemaleddin</h3>\n\n<p>\n	Seyit Cemaleddin&#39;in m&uuml;barek mezarı, Kum&#39;un g&uuml;ney batısında şehrin takriben bir fersah uzaklığında, Erak yolu &uuml;zerinde yer almıştır. K&uuml;&ccedil;&uuml;k bir kubbesi vardır. Hz. Musa b. Cafer (a.s)&rsquo;ın evlatlarından olduğu s&ouml;yleniyor.</p>\n\n<h3>\n	Seyit Hadi Ve Mehdi</h3>\n\n<p>\n	Cemkeran k&ouml;y&uuml;nde, Cemkeran mescidinin yakınlarında iki ziyaretg&acirc;h vardır. Bunlardan birinde Seyit Hadi, Mehdi ve Nasiruddinin mezarları bulunmaktadır. Bunların Hz. İmam Zeyn-&uuml;l Abidin (a.s)&rsquo;ın ev latlarından oldukları s&ouml;ylenmiştir. Diğer ziyaretg&acirc;hta da iki mezar vardır; biri&nbsp; Seyit Cafer&#39;e diğeri ise Sakine Hatun&#39;a aittir. Onların Seyit Nasiruddin&#39;in evlatları oldukları s&ouml;ylenmektedir.</p>\n\n<h3>\n	Seyit Ahmed</h3>\n\n<p>\n	Kum&#39;un kutsal mekanlarından bir diğeri de, Hakferec mahallesinde Vadi-&uuml;s Selam mezarlığının &ouml;n&uuml;nde yer alan ve Seyit Ahmed&rsquo;in mezarıdır. Nesebinin Hz. Zeyn-&uuml;l Abidin (a.s)&rsquo;a ulaştığı s&ouml;ylenmektedir.</p>\n\n<h3>\n	Seyit İbrahim&nbsp; ve Seyit Muhammed</h3>\n\n<p>\n	Kum şehrinin diğer bir kutsal mekanı da, Seyit Muhammed ve Seyit İbrahim&#39;in mezarlarıdır. Bu mezarlar Şah İbrahim diye meşhur olan caddededir. Seyit İbrahim&rsquo;in &ccedil;ini ile &ouml;rt&uuml;l&uuml; bir kubbesi vardır. Kabirlerin &uuml;zerindeki yazılara g&ouml;re m&uuml;barek nesepleri Musa b. Cafer (a.s)&rsquo;a erişiyor.</p>\n\n<p>\n	Seyit Cafer</p>\n\n<p>\n	Seyit İbrahim&#39;in mezarının yakınlarında Seyit Cafer isminde bir mezar vardır, nesebi kamil bir şekilde kaydedilmemiştir.</p>\n\n<h3>\n	Seyit Ali</h3>\n\n<p>\n	Yine Kum&#39;un meşhur ziyaret yerlerinden birisi de Seyit Ali&#39;nin mezarıdır. Mezarı Bacek caddesinin sonlarında yer almıştır. Halkın tevecc&uuml;h ve ilgisini kendisine toplamıştır. Bu değerli şahsiyet hakkında bazı kerametler de nakledilmiştir. M&uuml;barek nesebi ş&ouml;yle kaydedilmiştir: Seyyid Ali b. İbrahim b. Cafer b. Abbas b. Emir-&uuml;l M&uuml;minin (a.s).olarak maruftur.</p>\n\n<h3>\n	Seyit Ahmed</h3>\n\n<p>\n	Seyit Ali&#39;nin mezarının yakınlarında, Seyit Ahmed&#39;in mezarı vardır. Mezarın &uuml;zerindeki yazıya g&ouml;re Muhammed-i Hanefi&#39;nin torunlarındandır. T&uuml;rbenin normal bir binası, avlusu ve &ccedil;iniyle d&ouml;şeli bir kubbesi vardır. Kubbenin tavanına s&uuml;ls hattıyla on d&ouml;rt masum (a.s)&rsquo;ın m&uuml;barek isimleri al&ccedil;ı &uuml;zerine yazılmıştır.</p>\n\n<h3>\n	D&ouml;rt Seyit</h3>\n\n<p>\n	Bu seyitlerin t&uuml;rbesi Rey yolunun haricinde bir bağın i&ccedil;ersindedir. O d&ouml;rt seyit şunlardır: Seyit Hasan, Seyit H&uuml;seyin, Seyit İbrahim ve Seyit Cafer. Bunların hepsinin de Hz. Zeyn-&uuml;l Abidin (a.s)&rsquo;ın evlatlarından olduğu s&ouml;ylenir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Seyit Tayyib Ve Tahir</h3>\n\n<p>\n	Kum şehrinin takriben 6 km. uzaklığında Rey yolunun yakınlarında Seyit Tayyib ve Tahir&#39;in mezarı bulunmaktadır. Neseblerinin Hz. Zeyn-&uuml;l Abidin (a.s)&rsquo;a ulaştığını yazmışlardır. Bunların Hz. İmam Hasan (a.s)&#39;ın torunlarından olma ihtimali de vardır. Bu t&uuml;rbe, son zamanlarda bazı hayır sever kimselerin &ccedil;abasıyla g&uuml;zel bir şekilde onarılmıştır.</p>\n\n<h3>\n	Seyit Cafer Garip</h3>\n\n<p>\n	Mezarı Cemkeran mescidinin yakınlarında (Kaşan&#39;ın eski yolunun &uuml;zerinde) bir bağın ortasında yer almış. Bu mezarın Hz. İmam Musa b. Cafer (a.s)&rsquo;ın torunlarından birine ait olduğu s&ouml;yleniyor. Fakat bu hususta kesin bir bilgi elde yoktur.</p>\n\n<h3>\n	Seyit Cemal</h3>\n\n<p>\n	Seyit Cafer Garib&#39;in yakınında, Seyit Cemal isminde diğer bir t&uuml;rbe daha vardır. Onun, Hz. İmam Musa b. Cafer (a.s)&rsquo;ın torunlarından olduğunu s&ouml;ylemişlerdir.</p>\n\n<h3>\n	Seyit Zeyd</h3>\n\n<p>\n	Kumdaki mukaddes mezarlardan biri de Seyit Zeyd&#39;in mezarıdır. Onun mukaddes mezarı da Azer caddesinde, Seyit Hamza&#39;nın mezarının yakınında yer almaktadır. Bazıları onun, imam Zeyn-&uuml;l Abidin (a.s)&rsquo;ın evlatlarından olduğunu s&ouml;ylemişlerdir.</p>\n\n<h3>\n	&quot;Şeyhan&quot; Mezarlığı</h3>\n\n<p>\n	Hz. Masume&#39;nin hareminin yakınında yer alan kutsal mekanlardan biri &quot;Şeyhan&quot; mezarlığıdır. Bu mekanda, Ehl-i Beyt İmamlarının ashabından b&uuml;y&uuml;k muhaddis ve bir &ccedil;ok b&uuml;y&uuml;k alimin mezarı bulunmaktadır. &Ouml;rneğin: Hz. İmam Rıza (a.s) değerli ashabından olan Zekeriyya b. Adem&#39;in ve amcası oğlu olan Zekeriyya b. İdris&#39;in mezarları &quot;Şeyhan&quot; mezarlığındadır. B&uuml;y&uuml;k alimlerden olan Mirza-i Kumm&icirc;&rsquo;nin mezarı da buradadır. Şeyhan mezarlığının karşısında biraz ilerden g&uuml;zel kubbesi g&ouml;r&uuml;len Ali b. H&uuml;seyn b. Babeveyh-in mezarı bulunmaktadır. Bu b&uuml;y&uuml;k zatları, da ziyaret edip, tazim etmek, fatiha okumak uygundur.</p>\n\n<h3>\n	Cemkeran Camİİ</h3>\n\n<p>\n	Kum&rsquo;daki &ouml;nemli Kutsal mekanlardan biri de Cemkeran mescididir. Kum&rsquo;a altı kilometre uzaklıkta, Kum-Kaşan yoluna yakın bir yerde bulunan bu mescid, Hz. İmam Zaman&#39;ın (Hz. Mehdi (a.s)&rsquo;ın ) emri &uuml;zere yapılmıştır. O mukaddes mekanda ibadet ve namazın &ccedil;ok fazileti vardır. Orada namaz kılan, ibadet, dua ve ziyaret eden kimseler, İmam (a.s)&rsquo;ın tevecc&uuml;h ve l&uuml;tufuna mazhar olur inşaallah. Bu mukaddes; mekan ilahi kerametlerin a&ccedil;ık&ccedil;a tacelli ettiği ve halkın hacetlerinin reva olduğu ve Allah&rsquo;ın izniyle &ccedil;aresiz dertlerinin &ccedil;aresi verildiği ve daha &ouml;nemlisi ehliyetli insanların manevi,&nbsp; feyizler elde ettiği bir yer olarak m&uuml;minler arasında tanınmaktadır. Bu Mescidin, İmam (a.s)&rsquo;ın m&uuml;barek emri ile yapılması olayını, Merhum Mahaddis-i Nur&icirc; (Muhaddis-i Kumm&icirc;&#39;nin &uuml;stadı) Necm-&uuml;s Sakıb adlı kitabında &quot;Tarih-i Kum&quot; kitabından naklen ş&ouml;yle yazmıştır:</p>\n\n<p>\n	Hasan b. Musle&rsquo;den nakledilmiştir ki: 393 H. Kameri&#39;nin Ramazan ayının 17. gecesi, kendi evimde uyumuştum. Aniden bir ka&ccedil; kişiden oluşan bir grup, gece yarısı evimize gelerek beni uykudan uyandırıp ş&ouml;yle dediler: &ldquo;Kalk, İmam Zaman (a.s) seni istiyor.&quot; Kalkıp onlarla birlikte mescidin şimdiki yerine geldik. Oraya varınca İmam (a.s)&rsquo;ın bir cemaatle birlikte, bir tahtın &uuml;zerinde oturduğunu g&ouml;rd&uuml;m. Beni g&ouml;r&uuml;nce buyurdular ki: &quot;Git Hasan b. M&uuml;slim&#39;e s&ouml;yle: Bu yer kutsal bir mekandır; Allah-u Teala bu mekanı se&ccedil;miştir. Ama (sana ait olmayan bu yeri) sen alıp kendi tarlalarına&nbsp; eklemişsin; Allah (bu g&uuml;nahın i&ccedil;in, senin iki gen&ccedil; &ccedil;ocuğunu senden aldı ama yine de uyanmadın. Eğer bu işini s&uuml;rd&uuml;recek olursan, beklemediğin bir y&ouml;nden Allah&rsquo;ın belası seni yakalayacaktır.</p>\n\n<p>\n	Ben de, &ldquo;Halk bu s&ouml;z&uuml; tastik etmez; bana bir alamet g&ouml;sterin&rdquo; diye arzettiğimde, İmam (a.s) ş&ouml;yle buyurdu: &quot;Biz burada bir nişane bırakıyoruz; halka s&ouml;yle bu mekana saygı g&ouml;stersinler, onu yapıp onarsınlar, orada d&ouml;rt rekat namaz kılsınlar... Kim bu mekanda iki rekat namaz kılarsa, Kabe&#39;de namaz kılmış gibi olur...&rdquo;</p>\n\n<p>\n	Hasan b. Musle ve bir grup insanlar, İmam (a.s)&rsquo;ın s&ouml;z&uuml;ne itaat edip orada bir cami yaptılar. Cemkeran camii, g&uuml;n&uuml;m&uuml;zde Hz. Mehdi aleyhisselam&rsquo;ı seven ve kalpleri o İmamın aşkıyla tutuşan milyonlarca insanları ziyaret ve ibadet i&ccedil;in uzak ve yakın yerlerden oraya toplayan &ccedil;ok muhteşem bir merkez sayılmaktadır. &Ouml;zellikle Cuma ve &ccedil;arşamba geceleri, on binlerce insan bu mukaddes camide sabaha kadar namaz, ibadet ve duayla meşgul olurlar. Ve hacetlerinin reva olması i&ccedil;in dualarında Hz. Mehdi aleyhisselam&rsquo;ı Allah yanında vesile kılıyorlar. Bu mukaddes mekanda, sayısız kerametlerin Allah&rsquo;ın emriyle ger&ccedil;ekleştiği, m&uuml;minlerin yanında m&uuml;tevatiren&nbsp; sabittir ve bu konuda bir kuşku yoktur.</p>\n\n<p>\n	Kum&rsquo;dakİ Dİnİ Medreseler</p>\n\n<p>\n	Hicri birinci y&uuml;zyıldan itibaren yani Eş&#39;ari Araplarının Kum&#39;a geldikleri d&ouml;nemden bu yana, Kum, İslami ilimlerin tahsil edildiği merkez haline gelmiştir.</p>\n\n<p>\n	Şu anda, Kum şehrinde onlarca medrese vardır. Bu medreselerde, İslam&icirc; ilimler &ccedil;eşitli kademlerde okutulmaktadır. Fıkıh, Kelam, tefsir, Hadis, Mantık, felsefe, İrfan, Edebiyat Heyet Matematik vb. dallarda y&uuml;ksek tahass&uuml;slere sahip bilginler yetişmektedir. Bu medreselerde, fazilet, ilim ve manevi temizlik uğruna &ccedil;aba g&ouml;steren İran&rsquo;ın i&ccedil;inden ve diğer &uuml;lkelerden gelmiş binlerce talebelerin eğitimleriyle meşguld&uuml;r.</p>\n\n<h3>\n	Feyziye Medresesi</h3>\n\n<p>\n	İmam Humeyni (r.a), gibi b&uuml;y&uuml;k şahsiyetlerin yetiştiği Feyziye medresesi; Kumun en eski ve &ccedil;ok tanınan medreselerinden biridir. Bu medrese Hz. Masume (a.s)&rsquo;ın hareminin avlusuyla bitişiktir.</p>\n\n<h3>\n	Rezeviye Medresesi</h3>\n\n<p>\n	Nakledilene g&ouml;re Hz. İmam Rıza (a.s), Merv&#39;e (Horasan&#39;a) doğru hareket ettiklerinde Kum&#39;a da uğramışlardır. İmam&#39;ın kaldığı evin yerinde g&uuml;zel bir medrese bina edilmiştir. Bazıları o medresenin İmam Rıza&#39;nın emriyle yapılmış olduğunu da s&ouml;yl&uuml;yorlar. Bu medrese Azer caddesinde yer almıştır.</p>\n\n<p>\n	Bunlardan başka, Daruşşifa, H&uuml;ccetiye, Masumiye, ve İmam Humeyni gibi onlarca b&uuml;y&uuml;k medrese bu g&uuml;n mukaddes Kum kentinde mevcuttur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Biharu&rsquo;l Envar c. 102,&nbsp; s. 266</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Allah&rsquo;ın se&ccedil;kin kulu Adem&rsquo;e</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Zindegan-i Hz. Masume s.7</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-&nbsp; Vesilet-ul Masumiyye s.65</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-&nbsp; Şeyh Abbas Kummi, Muntehel amal s.161</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sakkazade Tebrizi Deryay-i Suhen</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Vesilet-ul Masumiyye, 66</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l Bihar, c.2, s.376</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Terc&uuml;me-i Tarihi Kum, s.214</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l Bihar, c.2, s.436</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Uyun-&uuml; Ahbar&#39;ir Rıza, c.2, s.267</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l Bihar, c.2, s.376</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l bihar, c.2, s.376</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- El Gadir c.1, s. 197</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Tarih-i Kum s. 77.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Rahnimay-i Kum, s.32,40. Kum ra beşinasit, s.50.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- &quot;Rahm&uuml;mayi Kum&quot; kitabı ve diğer g&uuml;venilir kaynaklara bakınız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sevgi &uuml;zere &ouml;lmekten maksat, hayatını onların sevgisi &uuml;zere tanzim edip, hayatının sonuna kadar bunu s&uuml;rd&uuml;rmektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Tefsir-&uuml;l Keşşaf, c.4, s.220</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Abd&uuml;lmelik b. Mervan, zalim Emevi halifelerinin beşincisidir. Hicri 65 den 86 ya kadar hilafeti s&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Eş&rsquo;ar oğulları aslen Yemenlidirler; bu kabileden Medine&rsquo;ye gelip M&uuml;sl&uuml;man olan ilk şahıs Malik b. Amir el Eş&rsquo;ari olmuştur. Onun oğullarından biri Saip ve bir diğeri ise Abdullah idi; Saip, Muhtarın &ouml;zel yaranındandı ve onunla birlikte de &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r. Abdullah&rsquo;ın, Saad adında bir oğlu var idi. Saad&rsquo;ın, İmam Sadık aleyhisselam&rsquo;ın talebelerinden sayılan on iki oğlu olmuştur. Kum&rsquo;a ilk gelen Eş&rsquo;ariler, bu on iki kardeşten beşidir. Bu soydan, Ehl-i Beyt İmamlarının ashabından sayılan veya onlardan hadis nakleden y&uuml;z&uuml; aşkın b&uuml;y&uuml;k şahsiyet ve&nbsp; ravi kaydedilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Mu&rsquo;cem&rsquo;ul Buldan, Kum kelimesi</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Harun- Reşid, Abbasi halifelerinin beşincisidir. Hicri 170. yılından, 193. yılına kadar hilafeti s&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Kumra Beşnasit, s.38,39.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Bihar-ul Envar c. 60 s. 218.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Bihar-ul Envar c. 60, s. 228.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l Bihar, c.2</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Envar-&uuml;l M&uuml;şeşein, s.124</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Sefinet-&uuml;l Bihar, c.2, s.446</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Bihar-&uuml;l Envar, c.60, s.217</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Di&#39;bil b. Ali Huz&acirc;&icirc;, İmam Rıza aleyhisselam&rsquo;ın d&ouml;neminde yaşamış &uuml;nl&uuml; Ehl-i Beyt şairlerindendir. Ehl-i Beyt&nbsp; ile ilgili bazı şiirleri, Şia arasında pek meşhurdur. Şuş şehrinde vefat etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- M&uuml;ntehab-&uuml;t Tevarih kitabının sahibi, ise &quot;Bedayi-&uuml;l Envar&quot; kitabından naklen,&nbsp; Hamza b. Musa b. Cafer (a.s)&rsquo;ın Kirman&#39;ın Sircan şehrinde defnedilmiş olduğunu yazıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Bu İmam evlatlarının nesebi hakkındaki a&ccedil;ıklamalarda, Merhum Hacı Şeyh Muhammed H&uuml;seyn Nasir Şeria&rsquo;nın araştırmalarından istifade edilmiştir. Şunu da burada hatırlatmak gerekir ki İslam İnkılabı&rsquo;ndan sonra bu t&uuml;rbelerin hemen hemen hepsi, genişletilmiş ve gereken onarımlar yapılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- Tarih-i Cedid-i Kum, s.147.</p>\n\n<p>\n	&nbsp;</p>','Hz. Masume (a.s) ve Kum Şehrİ','','publish','closed','open','','hz-masume-a-s-ve-kum-sehri','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2936',0,'post','',0),(2937,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<div>\n	<p style=\"text-align: right;\">\n		<strong>Do&ccedil;. Dr. Abdurrahim S&uuml;leyman&icirc;</strong></p>\n\n	<h3>\n		&Ouml;zet</h3>\n\n	<p>\n		Acaba mevcut Tevrat ve İncil&rsquo;de İslam Peygamberi (s.a.a) m&uuml;jdelenmiş midir? Kur&rsquo;an&rsquo;ın bu konuyla ilgili konumu nedir? Bu makalenin yazarına g&ouml;re Kur&rsquo;an&rsquo;da, mevcut Tevrat ve İncil&rsquo;de İslam Peygamberi vasfedilerek gelişinin &ndash;isimle değil- m&uuml;jdelendiği ge&ccedil;mektedir ve bu iki kitapta bu iddiayı teyit edecek &ouml;rnekler bulunabilir.</p>\n	İslam&icirc; gelenekte her zaman, ge&ccedil;miş Peygamberlerin kendi kitaplarında İslam Peygamberi&rsquo;nin (s.a.a) gelişini m&uuml;jdelediklerine inanılmıştır. Aynı şekilde her zaman bu inancın Kur&rsquo;an&rsquo;a dayandığı s&ouml;ylenmiştir. Hz. Musa&rsquo;nın (a.s) Tevrat&rsquo;ta ve Hz. İsa&rsquo;nın (a.s) İncil&rsquo;de İslam Peygamberinin gelişini m&uuml;jdelediğine dair Kur&rsquo;an ayetlerinden istifade etmişlerdir. Bu sebeple İslam tarihi boyunca mevcut Tevrat ve İncil&rsquo;de ge&ccedil;en m&uuml;jde &ouml;rneklerini bulmak i&ccedil;in &ccedil;ok &ccedil;alışılmış ve bir&ccedil;ok kitap yazılmıştır. Bu yazıda &uuml;zerinde durulan ve cevaplanmaya &ccedil;alışılan soru, ger&ccedil;ekten Kur&rsquo;an&rsquo;ın bu konuyla ilgili konumunun ne olduğu ve bahsedilen ayetlerin neye işaret ettiğidir. Eğer bazı ayetler bu konuya işaret ediyorsa acaba mevcut Tevrat ve İncil&rsquo;de bunun &ouml;rnekleri bulunabilir mi?\n\n	<p>\n		Ge&ccedil;miş kitaplarda İslam Peygamberinin geleceğinin m&uuml;jdelenmesi konusuyla ilgili istifade edilebilecek en &ouml;nemli ayetler şunlardır:</p>\n\n	<p>\n		1- Bazı ayetlerde Peygamber zamanındaki Ehl-i Kitabın, peygamberi &ccedil;ok iyi tanıyor olduklarından s&ouml;z edilmektedir:</p>\n\n	<p>\n		&ldquo;Kendilerine kitap verdiklerimiz, Peygamberi, oğullarını tanıdıkları gibi tanırlar, fakat kendilerine zarar verenlerdir inanmayanlar.&rdquo; (Bakara/146; En&rsquo;am/20)</p>\n\n	<p>\n		2- Başka bir ayette Ehl-i Kitabın, Kur&rsquo;an&rsquo;ın hak olduğunu bildikleri ge&ccedil;mektedir:</p>\n\n	<p>\n		&ldquo;Kendilerine Kitap verdiklerimiz, bunun ger&ccedil;ekten Rabbinden hak olarak indirilmiş olduğunu bilmektedirler.&rdquo; (En&rsquo;am/114)</p>\n\n	<p>\n		3- Diğer bir ayette İslam Peygamberinin (s.a.a) bazı sıfatlarının Tevrat ve İncil&rsquo;de yazılı olduğu ge&ccedil;mektedir:</p>\n\n	<p>\n		&ldquo;Onlar, &ouml;yle kişilerdir ki ellerindeki Tevrat&rsquo;ta ve İncil&rsquo;de de yazılmış olarak bulacakları şeriat sahibi &Uuml;mmi Peygambere uyarlar.&rdquo; (A&rsquo;raf/157)</p>\n\n	<p>\n		4- Başka bir ayette İslam Peygamberinin (s.a.a) adıyla m&uuml;jdelendiğinden s&ouml;z edilmektedir:</p>\n\n	<p>\n		&ldquo;Ve an o zaman ki hani Meryem oğlu İsa, ey İsrailoğulları demişti, ş&uuml;phe yok ki ben, size, elimdeki Tevrat&rsquo;ı ger&ccedil;ekleyen ve benden sonra gelecek ve adı Ahmed olacak bir peygamberi m&uuml;jdeleyen Allah el&ccedil;isiyim.&rdquo; (Saff/6)</p>\n\n	<p>\n		Birinci ve ikinci maddede, yani Ehl-i Kitabın Peygamber&rsquo;i tanıyor olduğundan s&ouml;z eden iki ayet ile Ehl-i Kitabın Kur&rsquo;an&rsquo;ın hak olduğunu bildiğinden bahseden ayette onların kitaplarına değinilmemiştir. Sadece Ehl-i Kitabın bu konular hakkında bilgisi olduğundan bahsedilmiştir. Bilgi sahibi olmaları ise bu bilgilerin kutsal metinlerinde mevcut olmasını gerektirmemektedir. Bu bilginin kaynağı s&ouml;zl&uuml; gelenekleri de olabilir. Diğer bir şekilde de olabilir; Ehl-i Kitap, Peygamber&rsquo;in (s.a.a) s&ouml;zlerini duymuş, amellerini ve belki de mucizelerini g&ouml;rm&uuml;ş, onun n&uuml;b&uuml;vvetini anlamış olabilirler, aynı şekilde Kur&rsquo;an&rsquo;ı duyduklarında bu Kitabın Allah tarafından g&ouml;nderildiğini anlamış olabilirler. Bununla birlikte bu ayetlerden, Tevrat ve İncil&rsquo;de İslam Peygamberinin gelişiyle ilgili bir m&uuml;jdeden s&ouml;z edildiğine dair bir &ccedil;ıkarım yapılamaz.</p>\n\n	<p>\n		&Uuml;&ccedil;&uuml;nc&uuml; maddede durum farklıdır. Burada, Tevrat ve İncil&rsquo;de İslam Peygamberinden bahsedildiği a&ccedil;ık&ccedil;a ifade edilmiştir. D&ouml;rd&uuml;nc&uuml; maddede ise Hz. İsa&rsquo;nın İslam Peygamberinin gelişini m&uuml;jdelediğinden s&ouml;z edilmektedir. Bununla birlikte şu sorunun sorulması yerindedir: Tevrat&rsquo;ın ve İncil&rsquo;in neresinde İslam Peygamberinden s&ouml;z edilmiştir ve Hz. İsa&rsquo;nın İslam Peygamberinden, hem de &ldquo;Ahmed&rdquo; adıyla bahsetmesi nerede nakledilmiştir?</p>\n\n	<p>\n		Bu soruyu cevaplamadan &ouml;nce mukaddime &uuml;nvanıyla bir noktayı beyan etmeliyiz. Kur&rsquo;an&rsquo;daki bir&ccedil;ok ayetin zahirine g&ouml;re Tevrat ve İncil adında iki kitap, Hz. Musa&rsquo;ya ve Hz. İsa&rsquo;ya nazil olmuştur. Diğer taraftan Ehl-i Kitabın Tevrat adlı bir, İncil adlı d&ouml;rt kitabı mevcuttur. Şimdi, acaba mevcut kitaplar, Kur&rsquo;an&rsquo;ın kendilerinden bahsettiği kitaplarla aynı kitaplar mıdır, sorusu g&uuml;ndeme gelmektedir. Acaba bu kitaplar, İslam Peygamberi zamanında da var mıydı?</p>\n\n	<p>\n		Yahudi-Hıristiyan geleneğinde de Tevrat adlı bir kitabın Hz. Musa&rsquo;ya nazil olduğuna inanılmaktadır. Yine geleneğe g&ouml;re, mevcut Tevrat Hz. Musa&rsquo;ya inen kitap olarak kabul edilmektedir. Bununla birlikte nispeten uzun zaman &ouml;nce yaşamış kimseler, mevcut Tevrat&rsquo;ın i&ccedil;inden &ccedil;ok sayıda delille, mevcut kitabın kesinlikle Hz. Musa tarafından yazılmış olamayacağını, ondan y&uuml;zyıllar sonra kaleme alındığını ispat etmişlerdir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> G&uuml;n&uuml;m&uuml;zde de Kutsal Kitap eleştirmenlerinin araştırmaları, mevcut kitabın milattan birka&ccedil; y&uuml;zyıl &ouml;nce ve Hz. Musa&rsquo;dan asırlar sonra muhtelif kaynaklardan faydalanılarak telif edilmiş olduğunu g&ouml;stermiştir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n	<p>\n		İncil hususunda durum başka t&uuml;rl&uuml;d&uuml;r. Hıristiyanlar, Hz. İsa&rsquo;nın bir kitap getirmiş olduğuna hi&ccedil; inanmamışlardır, hatta bunu anlamsız g&ouml;rm&uuml;şlerdir. &Ccedil;&uuml;nk&uuml; onlar Hz. İsa&rsquo;yı bedenlenmiş Tanrı kabul ediyorlardı. Tanrı kendisini onda aşik&acirc;r kıldığına g&ouml;re onun kendisi vahiydir ve ona vahyedilmesi anlamsızdır. Mevcut İnciller hakikatte, Hz. İsa&rsquo;nın, Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n onayıyla kendisinden onlarca yıl sonra diğerleri tarafından kaleme alınmış s&ouml;zl&uuml; ve amel&icirc; siyeridir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n	<p>\n		M&uuml;sl&uuml;manlar arasında, Ehl-i Kitabın Tevrat&rsquo;ı ve İncil&rsquo;i tahrif etmiş olduğu bilinir ama Kur&rsquo;an buna karşı başka bir konum almış gibi g&ouml;r&uuml;n&uuml;yor. Bazı ayetlerde Ehl-i Kitap hakkında ş&ouml;yle buyrulmuştur:</p>\n\n	<p>\n		&ldquo;Yahudi olanlardan, s&ouml;zleri yerlerinden alıp değiştirenler de var.&rdquo; (Nisa/46; Maide/13 ve 41)</p>\n\n	<p>\n		Bu ayetlerde birinci olarak s&ouml;z konusu olan Kitap değildir ve ikinci olarak manev&icirc; tahrifle de uyuşmamaktadır. Bununla birlikte bu ayetlerden Ehl-i Kitabın ger&ccedil;ek Tevrat&rsquo;ı ve İncil&rsquo;i değiştirdikleri sonucuna varılamaz. Ancak diğer ayette Kitap&rsquo;tan bahsedilmektedir:</p>\n\n	<p>\n		&ldquo;Elleriyle kitap yazıp sonra da az bir para almak i&ccedil;in bu, Allah tarafından geldi diyenlerin vay hallerine.&rdquo; (Bakara/79)</p>\n\n	<p>\n		Bu ayetin zahiri, batılı araştırmacıların Tevrat hakkındaki g&ouml;r&uuml;şleriyle ve Hıristiyanların İncillerle ilgili d&uuml;ş&uuml;nceleriyle uyumludur. &Ouml;yleyse şu neticeyi &ccedil;ıkarmalıyız: Kur&rsquo;an&rsquo;a g&ouml;re Tevrat ve İncil adlarındaki iki kitap Allah tarafından nazil olmuştur ve Ehl-i Kitabın elinde olanlardan farklıdır. Eğer bir kimse kalkıp bu ayetteki kitap kelimesiyle Eski ve Yeni Ahit&rsquo;in kastedilmediğini, başka yazıtların, Yahudiler arasında Tevrat ve ilahi kitap h&uuml;km&uuml;nde olan Talmut gibi başka şerhlerin ve tefsirlerin kastedilmiş olması gerektiğini s&ouml;ylerse durum değişir. Bu konunun ayrıntıları başka bir &ccedil;alışmayı gerektirmektedir.</p>\n\n	<p>\n		Bununla ilgili diğer bir nokta da şudur: Tevrat&rsquo;ın ve İncil&rsquo;in İslam&rsquo;dan birka&ccedil; y&uuml;zyıl &ouml;ncesine ait n&uuml;shaları olduğuna<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ve o n&uuml;shalar mevcut kitaplarla mutabık olduğuna g&ouml;re, İslam Peygamberi zamanında mevcut Tevrat ve İncil&rsquo;in aynısının olduğu sonucuna varılmalıdır ve bu kitapların İslam&rsquo;dan sonra değişmiş olduğu iddia edilemez.</p>\n\n	<p>\n		Şimdi s&ouml;z konusu ayetlere geri d&ouml;nelim. Ehl-i Kitabın İslam Peygamberini tanıdıklarını beyan eden ayetlerin ve Ehl-i Kitabın Kur&rsquo;an&rsquo;ın hak olduğunu bildiğini s&ouml;yleyen ayetin kesinlikle Ehl-i Kitabın bu bilgileri Tevrat ve İncil&rsquo;den elde ettiklerini g&ouml;stermediği, bu bilgilere sıradan bir şekilde, Peygamber&rsquo;in s&ouml;zleri ve davranışları yoluyla, Kur&rsquo;an okumayla ve elbette genel &ouml;l&ccedil;&uuml;lere g&ouml;re kitaplarından &ccedil;ıkardıkları sonu&ccedil;la ulaşmış olabilecekleri s&ouml;ylendi. &Ouml;yleyse bu ayetlerden, Tevrat ve İncil&rsquo;de Peygamber&rsquo;in ve Kur&rsquo;an&rsquo;ın gelişinin m&uuml;jdelendiği sonucuna kesin olarak varılamaz.</p>\n\n	<p>\n		Bu konunun tarihinde &ccedil;ok &ouml;nemli bir rol&uuml; olan ve bir&ccedil;ok kimseyi kendisiyle uğraştıran ayet, Saff suresinin 6. ayetidir. Bu ayete g&ouml;re Hz. İsa Ahmed adlı bir Peygamber&rsquo;in geleceğini m&uuml;jdelemiştir. Bu ayet bir&ccedil;ok kimseyi mevcut İncillerde Ahmed kelimesini aramaya y&ouml;neltmiş ve bu alanda &ccedil;ok sayıda kitap ve risale yazmalarına sebep olmuştur. İncillerde bu kişilerin ilgisini &ccedil;eken kelime faraklit veya paraklittir<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>. Yuhanna İnciline g&ouml;re Hz. İsa kendisinden sonra Paraklit&rsquo;in gelişini m&uuml;jdelemiştir. Bu Yunanca bir kelimedir ve teselli veren, s&uuml;k&ucirc;net veren anlamına gelmektedir. Hıristiyanlar bu kelimenin Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml; temsil ettiğine inanırlar. Ancak bazı M&uuml;sl&uuml;man yazarlar bu kelimenin esasında başka bir şekilde olduğunu ve Hıristiyanların onun bir harfini değiştirdiğini iddia etmişlerdir. Bu kelimenin aslında &ldquo;&ouml;v&uuml;lm&uuml;ş Ahmed&rdquo; anlamındaki &ldquo;Periklitos&rdquo; olduğunu, Hıristiyanların bunu &ldquo;teselli veren&rdquo; anlamına gelen &ldquo;Peraklitos&rdquo; olarak değiştirdiklerini ve ger&ccedil;ekte &ldquo;teselli veren&rdquo; diye terc&uuml;me edilen genel bir unvan değil, &ouml;zel bir isim olduğunu s&ouml;ylemektedirler.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n	<p>\n		&Ouml;yle g&ouml;r&uuml;n&uuml;yor ki bu &ccedil;aba hem neticesizdir, hem l&uuml;zumsuz ve hem de zararlı. Neticesiz oluşu şu a&ccedil;ıdandır: Bu kelime bu şekilde ve teselli veren anlamıyla, İslam&rsquo;dan asırlar &ouml;nce Hıristiyan geleneğinde kullanılmıştır. Yine Hıristiyanlığın daha ilk y&uuml;zyıllarında Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml; bu kelimenin mısdakı olarak g&ouml;rm&uuml;şlerdir. Sadece Yuhanna İncilinde ge&ccedil;en bu kelime, Yeni Ahit&rsquo;in diğer b&ouml;l&uuml;mlerinde yoktur ve d&ouml;rt yerde ge&ccedil;mektedir:</p>\n\n	<p>\n		&ldquo;Beni seviyorsanız, buyruklarımı yerine getirirsiniz. Ben de Baba&rsquo;dan dileyeceğim ve O, sonsuza dek sizinle birlikte olsun diye size başka bir &ldquo;teselli veren&rdquo; (Paraklit) verecek. D&uuml;nya O&rsquo;nu kabul edemez. &Ccedil;&uuml;nk&uuml; O&rsquo;nu ne g&ouml;r&uuml;r, ne de tanır. Siz O&rsquo;nu tanıyorsunuz. &Ccedil;&uuml;nk&uuml; O aranızda yaşıyor ve i&ccedil;inizde olacaktır.&rdquo; (Yuhanna, 14: 15-17)</p>\n\n	<p>\n		&ldquo;Ben daha aranızdayken size bunları s&ouml;yledim. Ama Baba&rsquo;nın benim adımla g&ouml;ndereceği &ldquo;Teselli veren&rdquo; (Paraklit) Kutsal Ruh, size her şeyi &ouml;ğretecek, b&uuml;t&uuml;n s&ouml;ylediklerimi size hatırlatacak.&rdquo; (Yuhanna 14: 25-26)</p>\n\n	<p>\n		&ldquo;Baba&rsquo;dan size g&ouml;ndereceğim Yardımcı, (Paraklit) yani Baba&rsquo;dan &ccedil;ıkan Ger&ccedil;eğin Ruhu geldiği zaman, bana tanıklık edecek. Siz de tanıklık edeceksiniz. &Ccedil;&uuml;nk&uuml; başlangı&ccedil;tan beri benimle birliktesiniz.&rdquo; (Yuhanna 15: 26-27)</p>\n\n	<p>\n		&ldquo;Şimdiyse beni g&ouml;nderenin yanına gidiyorum. Ne var ki, i&ccedil;inizden hi&ccedil;biri bana, &lsquo;Nereye gidiyorsun?&rsquo; diye sormuyor. Ama bunları s&ouml;ylediğim i&ccedil;in y&uuml;reğiniz kederle doldu. Size ger&ccedil;eği s&ouml;yl&uuml;yorum, benim gidişim sizin yararınızadır. Gitmezsem, Yardımcı (Paraklit) size gelmez. Ama gidersem, O&rsquo;nu size g&ouml;nderirim. O gelince g&uuml;nah, doğruluk ve gelecek yargı konusunda d&uuml;nyayı su&ccedil;lu olduğuna ikna edecektir: G&uuml;nah konusunda, &ccedil;&uuml;nk&uuml; bana iman etmezler; doğruluk konusunda, &ccedil;&uuml;nk&uuml; Baba&rsquo;ya gidiyorum, artık beni g&ouml;rmeyeceksiniz; yargı konusunda, &ccedil;&uuml;nk&uuml; bu d&uuml;nyanın egemeni yargılanmış bulunuyor. Size daha &ccedil;ok s&ouml;yleyeceklerim var, ama şimdi bunlara dayanamazsınız. Ne var ki O, yani Ger&ccedil;eğin Ruhu gelince, sizi t&uuml;m ger&ccedil;eğe y&ouml;neltecek. &Ccedil;&uuml;nk&uuml; kendiliğinden konuşmayacak, yalnız duyduklarını s&ouml;yleyecek ve gelecekte olacakları size bildirecek. O beni y&uuml;celtecek. &Ccedil;&uuml;nk&uuml; benim olandan alıp size bildirecek. Baba&rsquo;nın nesi varsa benimdir. &lsquo;Benim olandan alıp size bildirecek&rsquo; dememin nedeni budur.&rdquo; (Yuhanna 16: 5-15)</p>\n\n	<p>\n		Bunlar İncil&rsquo;de Paraklitos kelimesinin kullanıldığı yerlerdir. Şimdi acaba bu kelimenin aslının &ldquo;Ahmed&rdquo; anlamındaki &ldquo;Periklitos&rdquo; kelimesi olduğunu, İncil yazarının bilerek veya bilmeyerek onu değiştirdiği ve Periklitos (Ahmed) &ouml;zel ismini Peraklitos&rsquo;a (teselli veren, yardımcı) &ccedil;evirdiği s&ouml;ylenebilir mi? Ger&ccedil;ekte b&ouml;yle olmuş olabilir ama acaba elimizdeki imk&acirc;nlarla bunu bir zan olarak bile ispat edebiliriz miyiz? B&ouml;yle bir şeyin olması m&uuml;mk&uuml;n g&ouml;r&uuml;nm&uuml;yor. Burada birka&ccedil; noktayı zikretmek faydalı olacaktır:</p>\n\n	<p>\n		1- Bu kelime, mevcut d&ouml;rt İncil arasında ilahiyat a&ccedil;ısından diğer İncillerden &ccedil;ok farklı olan ve İslam&rsquo;ın hak saydığı inan&ccedil;lardan olduk&ccedil;a uzak olan İncil&rsquo;de yer almaktadır. Mevcut d&ouml;rt İncil arasında Hz. Mesih&rsquo;in uluhiyetinden bahseden ve ilahiyat d&uuml;zeni bu esaslara g&ouml;re &ccedil;izilen tek İncil&rsquo;dir. &Ouml;rneğin bu d&uuml;zende &ldquo;Allah&rsquo;ın oğlu&rdquo; makamı, Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n makamından daha y&uuml;ksektir. İ&ccedil;inde Paraklit kelimesinin ge&ccedil;tiği konulardan da bu anlaşılabilmektedir: &ldquo;Baba&rsquo;nın benim adımla g&ouml;ndereceği&rdquo;, &ldquo;Baba&rsquo;dan size g&ouml;ndereceğim&rdquo;, &ldquo;O&rsquo;nu size g&ouml;nderirim.&rdquo; Bu ibarelerden bu kişinin Mesih&rsquo;in altında olduğu anlaşılmaktadır. Oysa diğer İncillerde Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n makamının Mesih&rsquo;ten yukarda olduğunu g&ouml;steren ifadeler vardır: &ldquo;Bunun i&ccedil;in size diyorum ki, insanların işlediği her g&uuml;nah, ettiği her k&uuml;f&uuml;r bağışlanacak; ama Ruh&rsquo;a edilen k&uuml;f&uuml;r bağışlanmayacaktır. İnsanoğluna karşı bir s&ouml;z s&ouml;yleyen, bağışlanacak; ama Kutsal Ruh&rsquo;a karşı bir s&ouml;z s&ouml;yleyen, ne bu &ccedil;ağda, ne de gelecek &ccedil;ağda bağışlanacaktır.&rdquo; (Matta 12: 31-32; Markos 3: 28-29) İkincisi M&uuml;sl&uuml;manlar asla İslam Peygamberinin (s.a.a) Mesih&rsquo;ten aşağıda olduğuna inanmamaktadırlar; aksine onu Mesih&rsquo;in dinini nesheden ve Peygamberlerin en &uuml;st&uuml;n&uuml; bilirler.</p>\n\n	<p>\n		2- Yuhanna İncilinin yazıldığı tarih, diğer İncillerden &ccedil;ok daha sonradır. &Ouml;yle ki araştırmacıların tamamına yakını bu İncil&rsquo;in birinci y&uuml;zyılın sonlarında veya ikinci y&uuml;zyılın başlarında yazıldığını d&uuml;ş&uuml;nmektedir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Bu durum bu kitabın itibarını ve g&uuml;venilirliğini azaltmaktadır ve onu birka&ccedil; on yıl daha &ouml;nce yazılan İnciller karşısında daha d&uuml;ş&uuml;k bir dereceye oturtmaktadır. Şimdi şu soru akla geliyor: Neden bu kelime diğer İncillerde ge&ccedil;memiş ve acaba bu duruma tevecc&uuml;hle Hz. İsa&rsquo;nın ger&ccedil;ekte hangi kelimeyi kullandığına dair bir şey ispatlanabilir mi?</p>\n\n	<p>\n		3- Kesin olan bir şey var. O da bu İncil&rsquo;in Yunanca yazıldığı, oysa Hz. İsa&rsquo;nın Aram&icirc; İbranice dilinde konuştuğudur. Bununla beraber eğer Hz. İsa bu kelimeyi başka bir dilde kullanmış ve Yuhanna İncilinin yazarı onun Yunanca karşılığını kullanmışsa bu kelimenin aslının &ldquo;Periklitos&rdquo; &ndash;Yunanca bir kelime- olması uygun g&ouml;r&uuml;nm&uuml;yor.</p>\n\n	<p>\n		4- Bu kitapta bu kelimenin kullanıldığı d&ouml;rt &ouml;rnekte de, sonrasında kastedilenin Kutsal Ruh olduğu belirtilmiştir. Her ne kadar Kutsal Kitabın b&uuml;t&uuml;n&uuml;nde ruh kelimesi muhtelif anlamlarda kullanılmış olsa da Yeni Ahit&rsquo;te en &ccedil;ok Ruhu&rsquo;l-Kud&uuml;s hakkında kullanılmıştır. &Ouml;yle ki nerede bu kelime bir belirte&ccedil; olmadan kullanılsa Ruhu&rsquo;l-Kud&uuml;s anlamında alınmıştır.</p>\n\n	<p>\n		5- Bu &ouml;rneklerde kastedilenin Ruhu&rsquo;l-Kud&uuml;s olduğu noktasını kuvvetlendiren şahitler vardır: &ldquo;sonsuza dek sizinle birlikte olsun diye&rdquo;; &ldquo;D&uuml;nya&hellip; O&rsquo;nu ne g&ouml;r&uuml;r, ne de tanır&rdquo; ve yine bu ifadelerde o kişinin gelmesinin &ccedil;ok yakın olduğuna ve muhatapların kendilerinin buna şahit olacağına dair işaretler vardır: &ldquo;Siz O&rsquo;nu tanıyorsunuz&rdquo;; &ldquo;Siz de tanıklık edeceksiniz&rdquo;; &ldquo;Gitmezsem, Yardımcı (Paraklit) size gelmez.&rdquo; (Altı asır sonra birisinin gelmesinin, İsa&rsquo;nın o &ouml;zel zamanda ve gen&ccedil; yaşında gitmesini gerektirmediği a&ccedil;ıktır.)</p>\n\n	<p>\n		6- Bu c&uuml;mlelerde Mesih&rsquo;in uluhiyeti &uuml;zerine kurulu ifadeler vardır: &ldquo;Baba&rsquo;nın nesi varsa benimdir. &lsquo;Benim olandan alıp size bildirecek&rsquo; dememin nedeni budur.&rdquo; Bir metinden bir kelime almak isteyen, delil olarak da aynı metni g&ouml;stermek isteyen bir kimse, hemen ardından gelen yazarın s&ouml;z&uuml;n&uuml;n devamını g&ouml;rmezden gelemez.</p>\n\n	<p>\n		7- Yeni Ahit&rsquo;in kendisinde başka yerlerde Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n gelişinin &ccedil;ok yakında olacağı vaad edilmiştir: &ldquo;Ben de Babam&rsquo;ın vaat ettiğini size g&ouml;ndereceğim. Ama siz, y&uuml;celerden gelecek g&uuml;&ccedil;le kuşanıncaya dek kentte kalın.&rdquo; (Luka 24:49) &ldquo;Kendileriyle birlikteyken onlara şu buyruğu vermişti: &ldquo;Yeruşalim&rsquo;den ayrılmayın, Baba&rsquo;nın verdiği ve benden duyduğunuz s&ouml;z&uuml;n ger&ccedil;ekleşmesini bekleyin. Ş&ouml;yle ki, Yahya suyla vaftiz etti, ama sizler birka&ccedil; g&uuml;ne kadar Kutsal Ruh&rsquo;la vaftiz edileceksiniz.&rdquo;&hellip; &ldquo;Ama Kutsal Ruh &uuml;zerinize inince g&uuml;&ccedil; alacaksınız. Yeruşalim&rsquo;de, b&uuml;t&uuml;n Yahudiye ve Samiriye&rsquo;de ve d&uuml;nyanın d&ouml;rt bucağında benim tanıklarım olacaksınız.&rdquo; (El&ccedil;ilerin İşleri 1:4-8) &ldquo;Pentikost G&uuml;n&uuml; geldiğinde b&uuml;t&uuml;n imanlılar bir arada bulunuyordu. Ansızın g&ouml;kten, g&uuml;&ccedil;l&uuml; bir r&uuml;zgarın esişini andıran bir ses geldi ve bulundukları evi t&uuml;m&uuml;yle doldurdu. Ateşten dillere benzer bir şeylerin dağılıp her birinin &uuml;zerine indiğini g&ouml;rd&uuml;ler. İmanlıların hepsi Kutsal Ruh&rsquo;la doldular, Ruh&rsquo;un onları konuşturduğu başka dillerle konuşmaya başladılar.&rdquo;(El&ccedil;ilerin İşleri 2: 1-4)</p>\n\n	<p>\n		8- Hıristiyanlar daha en başta; yani İslam&rsquo;dan yaklaşık altı asır &ouml;nce, bu kelimeyi bu anlamıyla almışlar, mısdakını Ruhu&rsquo;l-Kud&uuml;s olarak g&ouml;rm&uuml;şler ve bunun tahakkuk etmiş bir vaat olduğuna inanmışlardır. Bununla birlikte bu kelimenin tahrif olduğu iddiası pek yerindeymiş gibi g&ouml;r&uuml;nm&uuml;yor.</p>\n\n	<p>\n		Yukarıdaki konulara tevecc&uuml;hle &ldquo;Paraklit&rdquo; kelimesine &ldquo;Ahmed&rdquo; karşılığının verilmesinin hi&ccedil;bir neticesi olmayacaktır. Bununla beraber hedefimizin Hz. İsa&rsquo;nın &ldquo;Ahmed&rdquo; adlı bir peygamberin gelişini m&uuml;jdelemesinin ink&acirc;r edilmesi olmadığını hatırlatmalıyız. Sadece konu, bu kelimeye &ldquo;Ahmed&rdquo; anlamını y&uuml;kleme &ccedil;abasının semeresiz olmasıyla ilgilidir.</p>\n\n	<p>\n		Diğer bir konu da acaba b&ouml;yle bir &ccedil;aba gerekli midir? Acaba Kur&rsquo;an, Hıristiyanların kitabında b&ouml;yle bir konunun olduğunu s&ouml;ylemiş olursa Kur&rsquo;an&rsquo;ı savunmak i&ccedil;in onu bulmak ve g&ouml;stermek mi gerekir? Kur&rsquo;an&rsquo;da Hz. İsa&rsquo;nın Ahmed adında bir peygamberin gelişini m&uuml;jdelediği ge&ccedil;mektedir. Acaba bundan, h&acirc;lihazırdaki İncillerde Ahmed m&uuml;jdesinin var olduğu sonucu mu &ccedil;ıkarılmaktadır? Bu sorunun cevabı menfidir, &ccedil;&uuml;nk&uuml;:</p>\n\n	<p>\n		Evvela bu ayette kesinlikle kitaptan bahsedilmemektedir. Sadece Hz. İsa&rsquo;nın b&ouml;yle bir şeyi m&uuml;jdelediğinden bahsedilmektedir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Acaba hepsi M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccet ve muteber olan İslam Peygamberinin s&ouml;zlerinin tamamı Kur&rsquo;an&rsquo;da ge&ccedil;mekte midir? B&uuml;t&uuml;n M&uuml;sl&uuml;manlar Kur&rsquo;an&rsquo;da da zikredilmediği halde, Peygamber&rsquo;in s&ouml;zlerinin, ilahi tarafı olan muhtelif alanlarda başvurulacak kaynağın geniş bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil ettiğine inanırlar. Aynı şekilde Yahudiler, Hz. Musa&rsquo;nın Tevrat&rsquo;ta yazılı olmayan bir&ccedil;ok s&ouml;z&uuml;n&uuml;n kendilerine ulaştığına inanırlar. &Ouml;yleyse Hz. İsa&rsquo;nın bu s&ouml;z&uuml; buyurmuş olması ama ilahi kitabında yer almamış olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n	<p>\n		İkincisi, ayetten bu konunun Hz. İsa&rsquo;nın (a.s) ilahi kitabında yazılı olduğu sonucunun &ccedil;ıkarıldığını farz etsek bile bu durumda şu soru akla gelir: Acaba mevcut İnciller, Hz. İsa&rsquo;nın ilahi kitapları mıdırlar? Daha &ouml;nce s&ouml;ylendiği gibi Hıristiyanların bu soruya cevabı menfidir. Onlar, esasen Hz. İsa&rsquo;ya (a.s) bir kitabın nazil olmadığını s&ouml;ylemektedirler. Hatta ona bir kitabın nazil olduğunu s&ouml;ylemek anlamsızdır, &ccedil;&uuml;nk&uuml; kitap vahiydir ve vahiyde Allah kendisini insana g&ouml;stermektedir. Mesih&rsquo;te Tanrı kendisini aşik&acirc;r kıldığına g&ouml;re Mesih&rsquo;in kendisi vahiydir. Bununla birlikte bir kitap getirmiş olmasının anlamı yoktur. Onun amelleri ve s&ouml;zleri, insanların hidayeti i&ccedil;in k&acirc;fidir. Bu amelleri ve s&ouml;zleri diğerleri, Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n teyidiyle İncil adlı birka&ccedil; kitapta rivayet etmişlerdir. Ger&ccedil;ekte bu kitaplar Hz. İsa&rsquo;nın yaşamı ve s&ouml;zleridir, ona nazil olan bir kitap değil. Bununla beraber Ruhu&rsquo;l-Kud&uuml;s&rsquo;&uuml;n teyidiyle yazılmış oldukları i&ccedil;in h&uuml;ccettirler.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n	<p>\n		Bu soruya M&uuml;sl&uuml;manların cevabı da menfidir. Onlar Kur&rsquo;an&rsquo;ın zahirine bakarak Allah, Hz. İsa&rsquo;ya (a.s) İncil adında bir kitap nazil etmiştir ve o da bu mevcut İnciller değildir, demektedirler.</p>\n\n	<p>\n		Bununla beraber İslam Peygamberinin Hz. İsa&rsquo;nın kitabında m&uuml;jdelendiği farz edilse bile her iki geleneğe g&ouml;re de mevcut kitaplar Hz. İsa&rsquo;ya nazil olan kitap değildir. Mevcut kitaplarda İslam Peygamberinin adını aramanın l&uuml;zumu yoktur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an bu ayette kati surette bu m&uuml;jdenin h&acirc;lihazırdaki kitaplarda olduğunu s&ouml;ylememektedir. Elbette burada sorunlu bir nokta var. O da şudur: Mevcut İncillerde Hz. İsa&rsquo;nın s&ouml;zlerinin nakledildiği s&ouml;ylendi. Peki neden bu s&ouml;z nakledilmemiştir? Cevabında ş&ouml;yle denebilir: Birincisi, İncillerden her biri Hz. İsa&rsquo;nın k&acirc;mil biyografisidir. Bir veya birka&ccedil; İncil&rsquo;de nakledilen ona ait s&ouml;zlerin &ccedil;oğu, diğer bir veya birka&ccedil; İncil&rsquo;de nakledilmemiştir. &Ouml;yleyse kimse onun b&uuml;t&uuml;n s&ouml;zlerinin İncillerin hepsinde olduğunu iddia edemez. Bu y&uuml;zden onun s&ouml;zlerinin bazılarının İncillerin hi&ccedil;birinde olmayabileceği ihtimali de vardır. İkincisi, bu sorun eğer M&uuml;sl&uuml;manlar mevcut İncilleri g&uuml;venilir ve muteber kabul etselerdi s&ouml;z konusu olurdu, oysa b&ouml;yle değildir.</p>\n\n	<p>\n		Ama bazı eserlerden ve yazıtlardan &ouml;yle anlaşılıyor ki sanki Kur&rsquo;an&rsquo;a g&ouml;re İslam Peygamberinin adı mevcut kitaplarda kesinlikle ge&ccedil;iyor. Kum İlim Havzasının muhterem &uuml;stadlarından biri Saf suresini tefsir ettiği bir kitap yazmış ve adını &ldquo;İncilin Vaat Ettiği Ahmed&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> koymuş. Bu kitapta &ldquo;Paraklit&rdquo; kelimesinden geniş bir şekilde bahsedilmiş ve diğer benzer kitaplar gibi bu kelimenin aslında Ahmed anlamında olduğu ve tahrif edildiği iddia edilmiş. Kitabın bu konularla ilgili bahislerinden ayrı olarak ki nitekim bendenize g&ouml;re daha &ouml;nce zikredilen delillere g&ouml;re yanlıştır, kitabın isimlendirilmesinde de sorun vardır. G&ouml;r&uuml;n&uuml;şte kitaba bu ayet m&uuml;nasebetiyle isim veriliyorsa, bu ayette ge&ccedil;en, Ahmed&rsquo;in m&uuml;jdelenmesiyle ilgili olmalıydı. Şimdi soru şudur: Kendisinin kastettiği mevcut İncil midir, yoksa M&uuml;sl&uuml;manların inancına g&ouml;re Hz. İsa&rsquo;ya nazil edilmiş olan İncil mi? Ayetin neresinden b&ouml;yle bir şey anlaşılmaktadır? Daha &ouml;nce de s&ouml;ylediğimiz gibi bu ayetten ancak Hz. İsa&rsquo;ya Ahmed adında bir peygamberin gelişinin m&uuml;jdelendiği anlaşılmaktadır ve bu m&uuml;jdenin kitapta olduğuna dair kesinlikle hi&ccedil;bir işaret yoktur.</p>\n\n	<p>\n		Daha &ouml;nce değindiğimiz gibi bu &ccedil;aba sadece neticesiz, sadece gereksiz olmakla kalmıyor, bir de zarar veriyor. M&uuml;sl&uuml;man m&uuml;tekellimlerin birinci vazifesi Kur&rsquo;an&rsquo;ı savunmaktır. Eğer Kur&rsquo;an&rsquo;da dışardaki bir olaydan haber verilmişse, m&uuml;tekellimlerin vazifesi bu haberin doğruluğunu g&ouml;stermeleri veya imk&acirc;n dahilinde g&ouml;stermeye &ccedil;alışmalarıdır. Şimdi eğer onlar, Kur&rsquo;an&rsquo;da ge&ccedil;meyen bir şey i&ccedil;in geniş &ccedil;aplı bir &ccedil;aba i&ccedil;ine girerlerse, bu telaşın kendisi, Kur&rsquo;an&rsquo;a yabancı kimselerin zihninde Kur&rsquo;an&rsquo;da b&ouml;yle bir şeyin s&ouml;ylendiğine dair bir algı oluşturur. İspatı i&ccedil;in g&ouml;sterilen &ccedil;abalar netice vermediğinde de artık Kur&rsquo;an&rsquo;a karşı bir ş&uuml;phe ortaya &ccedil;ıkmış olur.</p>\n\n	<p>\n		Ancak A&rsquo;raf suresi 157. ayetinde durum farklıdır. Bu ayette yanlarındaki Tevrat ve İncil&rsquo;de buldukları &uuml;mmi bir Peygamber olan Allah&rsquo;ın el&ccedil;isine uyan kimselerden bahsedilmiştir. Bu ayet, İslam Peygamberinin vasıflarını o zaman ve o mıntıkada mevcut olan Tevrat ve İncil&rsquo;de bulduklarını s&ouml;ylemesi a&ccedil;ısından farklıdır. Bununla beraber bu Kur&rsquo;an ayetine g&ouml;re İslam Peygamberinin zamanındaki Tevrat ve İncil&rsquo;de onun vasıfları mevcut olmalıdır. Şimdi acaba o kitaplarda b&ouml;yle bir şey var mıydı ve acaba bu konuyu keşif ve ispat etmemizin bir yolu var mıdır?</p>\n\n	<p>\n		Şunu hatırlatalım, daha &ouml;nce s&ouml;ylendiği gibi Kutsal Kitabın İslam&rsquo;dan y&uuml;zyıllar &ouml;ncesine ait Tevrat ve İncillerinin yazma n&uuml;shaları m&uuml;zelerde herkesin g&ouml;z&uuml; &ouml;n&uuml;nde sergilenmektedir. Bu n&uuml;shalar h&acirc;lihazırdaki kitaplarla uyum i&ccedil;inde olduğuna g&ouml;re Peygamber (s.a.a) zamanındaki kitapların h&acirc;lihazırdaki kitapların aynısı olduğu sonucuna varılmalıdır. Bununla birlikte İslam Peygamberinden (s.a.a) sonra Tevrat ve İncil&rsquo;in lafz&icirc; a&ccedil;ıdan değiştiği iddia edilemez.</p>\n\n	<p>\n		Bu y&uuml;zden yukardaki konuya tevecc&uuml;hle Kur&rsquo;an&rsquo;ın bu ayetinden İslam Peygamberinin vasıflarının ve geleceğine dair m&uuml;jdenin h&acirc;lihazırdaki Tevrat ve İncil&rsquo;de olması gerektiği sonucu &ccedil;ıkarılmalıdır. Acaba b&ouml;yle midir? Cevabımız m&uuml;spettir. Eski ve Yeni Ahit&rsquo;teki bir&ccedil;ok c&uuml;mle bu ama&ccedil;la incelenmiş ve bununla ilgili &ouml;rneklerin sayıları on sekize kadar varmıştır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Elbette bunlardan bazılarının işareti &ccedil;ok a&ccedil;ık değildir. Biz burada hem Tevrat&rsquo;ta hem de İncil&rsquo;de ge&ccedil;en tek bir &ouml;rnek vereceğiz. Tevrat&rsquo;ın naklettiğine g&ouml;re Hz. Musa İsrail kavmine ş&ouml;yle diyor:</p>\n\n	<p>\n		&ldquo; Tanrınız RAB size aranızdan, kendi kardeşlerinizden benim gibi bir peygamber &ccedil;ıkaracak. Onu dinleyin.&rdquo; (Yasanın Tekrarı 18:15)</p>\n\n	<p>\n		Yine Allah, Musa&rsquo;ya ş&ouml;yle diyor:</p>\n\n	<p>\n		&ldquo;Onlara kardeşleri arasından senin gibi bir peygamber &ccedil;ıkaracağım. S&ouml;zlerimi onun ağzından işiteceksiniz. Kendisine buyurduklarımın t&uuml;m&uuml;n&uuml; onlara bildirecek. Adıma konuşan peygamberin ilettiği s&ouml;zleri dinlemeyeni ben cezalandıracağım.&rdquo; (Yasanın Tekrarı 18: 18-19)</p>\n\n	<p>\n		Bu iki c&uuml;mlenin bir peygamberi m&uuml;jdelediğine dair bir ş&uuml;phe yoktur. Bu peygamberin bazı &ouml;zellikleri var. Bunlardan biri Musa gibi olması, diğeri İsrail kavminin kardeşleri arasından &ccedil;ıkacak olmasıdır. Ben&icirc; İsrail peygamberlerinden hi&ccedil;biri, Musa gibi olduklarını iddia etmemişlerdir. Ş&uuml;phesiz Hz. Musa&rsquo;nın n&uuml;b&uuml;vvetinin en &ouml;nemli &ouml;zelliği &ouml;zel bir şeriat getirmiş olmasıdır. &ldquo;Musa gibi bir nebi&rdquo; dendiğinde muhakkak bu &ouml;zellik dikkate alınmalıdır. Peygamberlerden hi&ccedil;biri &ouml;zel bir şeriat getirdiklerini iddia etmemişlerdir. Hatta İncillere g&ouml;re Hz. İsa, Hz. Musa&rsquo;nın şeriatını icra etmiştir ve zaten g&ouml;revi de budur:</p>\n\n	<p>\n		&ldquo;Kutsal Yasa&rsquo;yı ya da peygamberlerin s&ouml;zlerini ge&ccedil;ersiz kılmak i&ccedil;in geldiğimi sanmayın. Ben ge&ccedil;ersiz kılmaya değil, tamamlamaya geldim&hellip; Bu nedenle, bu buyrukların en k&uuml;&ccedil;&uuml;ğ&uuml;nden birini kim &ccedil;iğner ve başkalarına &ouml;yle &ouml;ğretirse, G&ouml;klerin Egemenliği&rsquo;nde en k&uuml;&ccedil;&uuml;k sayılacak. Ama bu buyrukları kim yerine getirir ve başkalarına &ouml;ğretirse, G&ouml;klerin Egemenliği&rsquo;nde b&uuml;y&uuml;k sayılacak.&rdquo; (Matta 5: 17-19)</p>\n\n	<p>\n		Buna ilaveten Hıristiyanlarla kavgaya d&ouml;nm&uuml;ş diğer bir tartışma, onların reva&ccedil;taki ilahiyatına g&ouml;re Hz. İsa&rsquo;yı peygamber değil, bedenlenmiş tanrı olarak g&ouml;rmeleri ve hi&ccedil;bir insanın onunla mukayese edilemeyeceğine inanmalarıdır. &Ouml;yleyse Hz. Musa&rsquo;ya benzeyen tek peygamber, İslam Peygamberidir.</p>\n\n	<p>\n		Diğer bir nokta şudur: Bu iki İncil s&ouml;z&uuml;ne g&ouml;re o peygamber Beni İsrail&rsquo;in &ldquo;kardeşleri arasından&rdquo;dır ve Beni İsrail&rsquo;in kardeşlerinin Beni İsmail olduğu bilinmektedir. Bu belirte&ccedil; de a&ccedil;ık&ccedil;a bu peygamberin Beni İsrail&rsquo;den olmadığını g&ouml;stermektedir.</p>\n\n	<p>\n		Yeni Ahit&rsquo;te ş&ouml;yle ge&ccedil;iyor:</p>\n\n	<p>\n		&ldquo;Yahudi yetkililer Yahya&rsquo;ya, &ldquo;Sen kimsin?&rdquo; diye sormak &uuml;zere Yeruşalim&rsquo;den k&acirc;hinlerle Levililer&rsquo;i g&ouml;nderdikleri zaman Yahya&rsquo;nın tanıklığı ş&ouml;yle oldu &ndash;a&ccedil;ık&ccedil;a konuştu, ink&acirc;r etmedi&ndash; &ldquo;Ben Mesih değilim&rdquo; diye a&ccedil;ık&ccedil;a konuştu. Onlar da kendisine, &ldquo;&Ouml;yleyse sen kimsin? İlyas mısın?&rdquo; diye sordular. O da, &ldquo;Değilim&rdquo; dedi. &ldquo;Sen beklediğimiz peygamber misin?&rdquo; sorusuna, &ldquo;Hayır&rdquo; yanıtını verdi.&rdquo; (Yuhanna 1: 19-21)</p>\n\n	<p>\n		Hz. Yahya (a.s) Hz. İsa&rsquo;nın (a.s) &ccedil;ağdaşıdır ve ondan &ccedil;ok kısa bir s&uuml;re &ouml;nce peygamberlikle g&ouml;revlendirilmiştir. Yahudiler onun kimliğini &ouml;ğrenmek istiyorlar, k&acirc;hinleri onun yanına g&ouml;nderiyorlar. Yahudi k&acirc;hinler &ouml;nce Yahya&rsquo;ya &ldquo;Sen Mesih misin?&rdquo; diye soruyorlar. Cevabı menfi oluyor. Sonra &ldquo;Sen İlyas mısın?&rdquo; diye soruyorlar. Yine cevabı menfi oluyor. Sonra &ldquo;Sen o (beklediğimiz) peygamber misin?&rdquo; diye soruyorlar. Yine cevabı menfi oluyor.</p>\n\n	<p>\n		Bu c&uuml;mle, soru soranların Mesih&rsquo;in o bekledikleri peygamberden başkası olduğunu bildiklerini a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu konuda birka&ccedil; nokta zikredilmeye değerdir:</p>\n\n	<p>\n		1- Kutsal kitap m&uuml;fessirleri, &ldquo;o (beklenen) nebi&rdquo; ibaresinin, Yasanın Tekrarı 18. B&ouml;l&uuml;mde Hz. Musa&rsquo;nın vaat ettiği peygambere işaret ettiğine inanmaktadırlar.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n	<p>\n		2- O peygamber, Yahudiler arasında o kadar tanınıyordu ki &ldquo;o nebi&rdquo; diye kısa bir işaret, intikali i&ccedil;in k&acirc;fiydi. Bazılarına g&ouml;re onlar, enbiyaların seyyidi ve onların en b&uuml;y&uuml;ğ&uuml; olacak bir peygamberi bekliyorlardı.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n	<p>\n		3- Hz. Yahya&rsquo;ya soru soranlar, kavmin k&acirc;hinleri ve o zamanın Yahudilik merkezinin yani Jerusalem&rsquo;in se&ccedil;kinleriydiler.</p>\n\n	<p>\n		4- Ş&uuml;phesiz bu mesele, yani b&uuml;y&uuml;k bir peygamberi beklemek &ccedil;ok &ouml;nemli bir meseledir. Eğer onların bu inancı yanlış olsaydı, Hz. Yahya&rsquo;nın onları bu yanlış konusunda uyarması gerekirdi, onların bu yanlışını teyit etmesi değil. Hz Yahya&rsquo;ya &ldquo;Sen Mesih misin?&rdquo; diye sorulmuş ve onun da cevabı menfi olmuştur. Yine ona &ldquo;Sen o nebi misin?&rdquo; diye soruyorlar. Ger&ccedil;ekte Mesih, o nebi olsaydı Hz. Yahya&rsquo;nın o ikisinin aynı kişi olduğunu s&ouml;ylemesi gerekirdi, hayır o da değilim demesi değil.</p>\n\n	<p>\n		5- Yuhanna İncilinde ge&ccedil;en başka bir c&uuml;mlede bazı kimseler o nebinin Hz. İsa olduğunu s&ouml;ylemişlerdir (Yuhanna 6:14) ama başka &ouml;rneklerde halk arasında o kişinin (İsa) Mesih mi yoksa o peygamber mi olduğu hususunda ihtilaf olduğu g&ouml;r&uuml;lmektedir:</p>\n\n	<p>\n		&ldquo;Halktan bazıları bu s&ouml;zleri işitince, &ldquo;Ger&ccedil;ekten beklediğimiz peygamber budur&rdquo; dediler. Bazıları da, &ldquo;Bu Mesih&rsquo;tir&rdquo; diyorlardı&hellip; B&ouml;ylece İsa&rsquo;dan dolayı halk arasında ayrılık doğdu.&rdquo; (Yuhanna 7: 40-43)</p>\n\n	<p>\n		Bu c&uuml;mlelerden, o mek&acirc;nda bulunan herkesin Mesih&rsquo;in o peygamberden başkası olduğunu bildikleri anlaşılmaktadır. Zira bir gurup &ldquo;O peygamberdir&rdquo; dediklerinde eğer onun Mesih olduğunu d&uuml;ş&uuml;nen ikinci guruba g&ouml;re Mesih&rsquo;le o peygamber aynı kişi olsaydı ortada bir ihtilafın olmaması gerekirdi.</p>\n\n	<p>\n		6- Yeni Ahit&rsquo;in diğer b&ouml;l&uuml;mlerindeki bazı yerlerde bazı kimseler İsa&rsquo;nın o peygamberle aynı kişi olduğuna inanmaktadırlar. (El&ccedil;ilerin İşleri 3:22 ve 7:37) Elbette Hıristiyanlara g&ouml;re Yeni Ahit&rsquo;in diğer b&ouml;l&uuml;mlerinin itibarı İncillerle aynı seviyede değildir ve başkalarının s&ouml;zlerinin itibarı da Hz. Yahya&rsquo;nın s&ouml;zleriyle aynı seviyede değildir. Bir ihtilaf olacağını farz etsek bile Kur&rsquo;an&rsquo;ın s&ouml;zlerini ispat i&ccedil;in Hz. Yahya&rsquo;nın teyidi k&acirc;fidir.</p>\n\n	<p>\n		Eski ve Yeni Ahit&rsquo;teki bu iki c&uuml;mlenin bir araya gelmesiyle h&acirc;lihazırdaki Tevrat ve İncillerde, İslam Peygamberinin sahip olduğu vasıfları taşıyan bir peygamberin gelişini m&uuml;jdeleyen c&uuml;mlelerin olduğu sonucu &ccedil;ıkarılabilir. Bu iki kitapta Kur&rsquo;an&rsquo;ın s&ouml;z&uuml;ne uygun birer c&uuml;mle bulunması, bunun beyanı i&ccedil;in yeterlidir.</p>\n\n	<p>\n		Bu konunun sonunda, bu konuyla irtibatlı başka bir meseleye değinmek iyi olacaktır: Acaba İslam&rsquo;ın doğduğu sıralarda Hicaz&rsquo;da yaşayan Hıristiyanlar ve Yahudiler, o b&ouml;lgede bir peygamberin ortaya &ccedil;ıkmasını bekliyorlar mıydı? Yahudilerle ilgili olarak bu soruya cevap vermek daha kolaydır. &Ccedil;&uuml;nk&uuml; daha &ouml;nce de s&ouml;ylendiği gibi Hz. Musa bir peygamberin geleceğini s&ouml;ylemişti ve yine daha &ouml;nce s&ouml;ylendiği gibi Yahudiler onun Hz. İsa&rsquo;dan başkası olduğuna inanıyorlardı. Hatta buna dair tarih&icirc; bir delilimiz olmasaydı da sorun olmazdı. Ancak Hıristiyanlar konusunda durum başka t&uuml;rl&uuml;d&uuml;r. Yeni Ahit&rsquo;te iki t&uuml;r ilahiyat vardır. Onlardan birine g&ouml;re Mesih, Allah&rsquo;ın peygamberlerinden biridir, diğerine g&ouml;reyse Mesih Tanrı&rsquo;nın bedenlenmiş halidir. İlk inanca g&ouml;re Hz. İsa&rsquo;dan sonra bir peygamberin gelmesi bir sorun &ccedil;ıkarmıyor ama ikinci inanca g&ouml;re Mesih&rsquo;in gelmesiyle birlikte n&uuml;b&uuml;vvet d&ouml;nemi sona ermiştir ve Tanrı&rsquo;nın gelişinden sonra bir peygamberin gelmesinin anlamı yoktur. Sorun, daha Hıristiyanlığın ilk y&uuml;zyıllarında ve İslam&rsquo;dan &ouml;nce ikinci t&uuml;r inancın kesin zafere ulaşarak Hıristiyanların tamamına yakınının bu inancı kabul etmiş olmasıdır. Bununla beraber onlar, inan&ccedil;ları gereği başka bir peygamberi bekliyor olamazlardı.</p>\n\n	<p>\n		Bu durumla birlikte onlar ciddi bir sorunla y&uuml;z y&uuml;zedirler. O da onların, Hz. Musa&rsquo;nın Yasanın Tekrarında verdiği vaadin doğruluğuna inanmalarıdır. Diğer taraftan &ldquo;Musa gibi bir peygamber&rdquo; tabiri bu inan&ccedil;larıyla uyuşmamaktadır. &Ouml;yleyse eğer bu peygamberin Mesih&rsquo;ten başkası olduğunu d&uuml;ş&uuml;n&uuml;yorlarsa bu inan&ccedil;larından vazge&ccedil;meleri gerekir ve eğer reva&ccedil;ta olan bu inan&ccedil;larını s&uuml;rd&uuml;rmek istiyorlarsa Hz. Musa&rsquo;nın (a.s) vaadine g&ouml;re Musa gibi bir peygamberin gelişi gibi bir sorunla karşı karşıyadırlar. Oysa onların inancına g&ouml;re Hz. Mesih ne Hz. Musa&rsquo;yla (a.s) ne de başka hi&ccedil;bir peygamberle mukayese edilemez.</p>\n\n	<p>\n		Yuhanna İncilinin yazarı da kesinlikle bu sorunla karşı karşıya kalmıştı. Bu İncil&rsquo;e g&ouml;re &ndash;diğer &uuml;&ccedil; İncil&rsquo;in aksine- Mesih, &ouml;zel bir zamanda bedenlenmiş ve insan şekline girmiş bir Tanrı&rsquo;dır. Hal b&ouml;yleyken İncil&rsquo;in yazarı nasıl vaat edilen peygamberin Mesih olabileceğini d&uuml;ş&uuml;nm&uuml;şt&uuml;r?</p>\n\n	<p>\n		Bununla beraber Hz. İsa&rsquo;nın Tanrı olduğu veya teslis inancı sultası, yavaş yavaş ilerleyen bir s&uuml;re&ccedil;ti. Bu inancın niha&icirc; sultası, d&ouml;rd&uuml;nc&uuml; y&uuml;zyılın sonlarında M.S.381 yılında Konstantiniyye Şurasından sonra ortaya &ccedil;ıkmıştır. Bu şurada alınan niha&icirc; kararla teslis inancına dayanan Hristiyanlık tasvip edilmiştir. İmparator Theodosius bunu imparatorluğun resm&icirc; dini ilan etti ve buna muhalif olanları izlemeye aldı:</p>\n\n	<p>\n		&ldquo;Teslis inancına dayalı bu Hıristiyanlık, Theodosius tarafından imparatorluğun tek resmi dini haline getirildi. O, idaresi altındaki halkın hepsinin &ldquo;ilahi resul Patros&rsquo;un Rum&icirc;lere verdiği&rdquo; dine g&ouml;re yaşamaları gerektiğini s&ouml;yledi. Onlar &ldquo;Baba, oğul ve Kutsal Ruh&rsquo;un kutsal tesliste şanları birbirine eşit bir tanrı olduğuna&rdquo; inanmalıdırlar&hellip; Bidat &ccedil;ıkaranlar ve m&uuml;şrikler cezaya maruz kaldılar&hellip; Arius, &ouml;l&uuml;m&uuml;nden sonra k&acirc;mil kelimenin uluhiyetini ink&acirc;r su&ccedil;uyla mahk&ucirc;m edildi.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>&rdquo;</p>\n\n	<p>\n		Bu Hıristiyan yazarın s&ouml;zlerinden de anlaşılacağı gibi teslis inancı h&uuml;k&uuml;metin zor kullanmasıyla niha&icirc; zafere ulaşmıştır ve buna muhalefet edenler ağır bir baskıyla karşı karşıya kalmışlardır. Bu ağır şartlar altında bu inancı kabul etmeyen kimselerin Roma İmparatorluğundan firar etmekten başka bir &ccedil;aresi yoktu. Bu inanca muhalif olanlardan bazılarının uzak bir mıntıka olan Hicaz&rsquo;a g&ouml;&ccedil; etmiş ve Mesih&rsquo;in sadece bir insan ve Allah&rsquo;ın kulu ve peygamberi olduğu inancıyla başka bir peygamberi beklemiş olmaları m&uuml;mk&uuml;nd&uuml;r.</p>\n\n	<p>\n		<strong>Kaynaklar</strong></p>\n\n	<p>\n		Kur&rsquo;an-ı Kerim ve Kutsal Kitaba ilaveten</p>\n\n	<p>\n		1-&nbsp; Tabataba&icirc;, Muhammed H&uuml;seyin, Tef&shy;siru&rsquo;l-Mizan, c. 19, Gum, Camei Muderrisin.</p>\n\n	<p>\n		2-&nbsp; Michel, Thomas, Kelam-ı Mesih&icirc;, H&uuml;seyin Tevfik&icirc; terc&uuml;mesi, Gum, Merkez-i M&uuml;talaat ve Tahkikat-ı Edyan ve Mezahib, 1. Baskı, 1377.</p>\n\n	<p>\n		3-&nbsp; Reşit Rıza, Muhammed, Tefsiru&rsquo;l-Kurani&rsquo;l-Hek&icirc;m Eş-Şehir Bitefsiru&rsquo;l-Menar, c. 9, Beyrut, Daru&rsquo;l-Marifet, h.k.1342.</p>\n\n	<p>\n		4-&nbsp; Miller, V.M., Tarih-i Kilisayi Kadim der İmparatoriyi Rum ve İran, Ali Nohostin Terc&uuml;mesi, İntişarat-ı Hayat-ı Ebed&icirc;, 2. Baskı, 1981.</p>\n\n	<p>\n		5-&nbsp; E. Garaudy, John, Mesihiyet ve Bidatha, Abdurrahim S&uuml;leyman&icirc; Erdestan&icirc; terc&uuml;mesi, Gum, M&uuml;essese-i Ferhengiyi Taha, 1. Baskı, 1377.</p>\n\n	<p>\n		6-&nbsp; Elder, John, Bastanşinasiyi Kitab-ı Mukaddes, S&uuml;heyl Azer&icirc; terc&uuml;mesi, İntişarat-ı Nur-i Cihan, 1335.</p>\n\n	<p>\n		7-&nbsp; Davud, Abdulehed, Muhammed (s.a.a) der Tevrat ve İncil, Fazlullah Nikayin terc&uuml;mesi, Tahran, İntişarat-ı Neşr-i Nu, 1361.</p>\n\n	<p style=\"margin-left:7.1pt;\">\n		8-&nbsp; Subhan&icirc;, Cafer, Ahmed Mevud-i İncil, İntişarat-ı Tevhid, 1361.</p>\n\n	<p style=\"margin-left:7.1pt;\">\n		9-&nbsp; Bir gurup yazar, Muhammed Hatem-i Peyamberan, c. 1, 10. Baskı, Tahran, İntişarat-ı H&uuml;seyniyeyi İrşad, 1363.</p>\n\n	<p>\n		10-&nbsp; Cemaatu mine&rsquo;l-Lahut&icirc;n, Tefsiru&rsquo;l-Kitabi&rsquo;l-Mukaddes, c. 2 ve 5, Beyrut, Ermenşuratu&rsquo;n-Nefir, 2. Baskı, 1990.</p>\n\n	<p>\n		11-&nbsp; Barclay, William, Tefsiru&rsquo;l-Ahdi&rsquo;l-Cedidu Şerh-i Beşareti Yuhanna, 1. B&ouml;l&uuml;m, Arap&ccedil;aya &ccedil;eviri İzzet Zeki, Kahire, Daru&rsquo;l-Cemil.</p>\n\n	<p>\n		12-&nbsp; Eddie, William, El-Kenzu&rsquo;l-Celil fi Tefsiru&rsquo;l-İncil, c. 3, Beyrut, Mecmeu&rsquo;l-Kanais fi&rsquo;l-Şarku&rsquo;l-Udna, 1973.</p>\n\n	<p>\n		13-&nbsp; Cem-i min Efazilu&rsquo;l-Lahut&icirc;n, Es-Sunenu&rsquo;l-Kavim fi Tefsiru Esfari&rsquo;l-Ahdi&rsquo;l-Kadim, c. 2, Beyrut, Mecmeu&rsquo;l-Kanais fi&rsquo;l-Şarku&rsquo;l-Udna, 1973.</p>\n\n	<p>\n		14-&nbsp; Achtemeier, Paul, J. Harper&rsquo;s Bible Dictionary, Harper San Francisco, 1985.</p>\n\n	<p>\n		15-&nbsp; The Chief Works of Benedict De Spinoza a Theologico-Politic Treatise and a Political Treatise, Latinceye &ccedil;eviri R.H.M. Elwes, New York.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Spinoza, s. 120-132.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Weinfeld, Moshe; &ldquo;Bible Critism&rdquo;, Contemporary Jewish Religious Thought, s. 35-39; Kelam-ı Mesih&icirc;, s. 32.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kelam-ı Mesih&icirc;, s. 26-28; Tarih-i Kilisayı Kadim, s. 66.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tarih-i Kilisayı Kadim, s. 77; Bastanşinasiyi Kitab-ı Mukaddes, s. 116.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Paraclete, parakletos, faraklit.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed Hatem-i Peyamberan, s. 511-512; Muhammed der Tevrat ve İncil, s. 231-235.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Harper&rsquo;s Bible Dictionary, s. 499. Daha fazla bilgi i&ccedil;in bkz: &ldquo;Ahd-i Cedid, Tarih-i Nigareş ve Nevisendegan&rdquo;, Heft Asuman, No: 3-4.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El-Mizan, c. 19, s. 253.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kelam-ı Mesih&icirc;, s. 26-28; Tarih-i Kilisayı Kadim, s. 66.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Subhan&icirc;, Cafer, Ahmed Mevud-u İncil, (Saf suresinin tefsiri), Tevhid Yayınları, 1361.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Reşid Rıza, Muhammed, El-Menar, c. 9, Beyrut, Daru&rsquo;l-Marifet, h.k. 1342, s. 230-300.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Kitabi&rsquo;l-Mukaddes, Cemaatu mine&rsquo;l-Lahut&icirc;n, c. 1, s. 453 ve c. 5, s. 235; Es-Sunenu&rsquo;l-Kavim fi Tefsir-i Esfaru&rsquo;l-Ahdi&rsquo;l-Kadim, c. 2, s. 425; Tefsiru&rsquo;l-Ahd-i Cedid, Şerh-i Beşaretu Yahanna, s. 109 ve &hellip;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Ahd-i Cedid, Şerh-i Beşaretu Yuhanna, s. 109.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mesihiyet ve Bidatha, s. 155.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Kur’an-ı Kerim ve Peygamberlerin Müjdeleri','','publish','closed','open','','kuran-i-kerim-ve-peygamberlerin-mujdeleri','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2937',0,'post','',0),(2938,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	<strong>TAHRİFİN ANLAMI</strong></p>\n\n<p>\n	&nbsp; R&acirc;gıb-ı Isfah&acirc;n&icirc;, &ldquo;M&uuml;fred&acirc;t&rdquo; kitabında ş&ouml;yle diyor: &ldquo;Bir kelimeyi tahrif etmek, o kelimeyi iki farklı anlam ve m&acirc;n&acirc; verebilecek şekilde s&ouml;ylemektir.&rdquo;</p>\n\n<p>\n	&nbsp; Yukarıdaki ifade, kelime yapısı &uuml;zerinde ger&ccedil;ekleşen tahriften ziyade m&acirc;n&acirc;sındaki tahrife değinmektedir.</p>\n\n<p>\n	Allah (c.c.), Kur&rsquo;an-ı Ker&icirc;m&rsquo;de m&acirc;nev&icirc; tahrife (anlam tarifine) değinerek ş&ouml;yle buyurmaktadır: &ldquo;Yahudilerin bir b&ouml;l&uuml;m&uuml;, kelimeleri (Allah&rsquo;ın s&ouml;zlerini) asıl m&acirc;n&acirc;larından saptırırlar.&rdquo;[1]</p>\n\n<p>\n	&nbsp; Bu ayet, Yahudilerin, kelimelerin zahirini korumalarına rağmen, onları asıl m&acirc;n&acirc;larından uzaklaştırıp başka m&acirc;n&acirc;lara yorumladıklarını bildiriyor.</p>\n\n<p>\n	&nbsp; &ldquo;Tahrif&rdquo; kelimesi, m&acirc;n&acirc;daki tahrif anlamına gelmesine rağmen, kelime yapısındaki tahrif m&acirc;n&acirc;sında da kullanılmıştır. Bu a&ccedil;ıklamaya g&ouml;re; tahrif, m&acirc;nev&icirc; ve lafz&icirc; olmak &uuml;zere iki kısma ayrılır:</p>\n\n<p>\n	<strong>1. M&Acirc;NEV&Icirc; TAHRİF:</strong></p>\n\n<p>\n	&nbsp; Kur&rsquo;an-ı Kerim &uuml;zerinde m&acirc;nev&icirc; tahrif teşebb&uuml;sleri maalesef olmuştur. Bu t&uuml;r tahriflerin en yaygın olan şekli, ayetleri asıl m&acirc;n&acirc;sından &ccedil;ıkarıp başka bir anlama yapılan yorumlarlardır. Bu gibi yorumlar, genelde birtakım mezheb&icirc; g&ouml;r&uuml;şleri desteklemek amacıyla yapılmıştır.</p>\n\n<p>\n	&nbsp; İmam Muhammed B&acirc;kır aleyhisselam, bu gibi tahrifler hakında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Onlar, Kur&rsquo;an&rsquo;ın harflerini korudular, ama m&acirc;n&acirc;sını tahrif ettiler; lafzını başkalarına aktardılar, ama m&acirc;n&acirc;sına dikkat ve riayet etmediler.&rdquo;</p>\n\n<p>\n	<strong>2. LAFZ&Icirc; TAHRİF:</strong></p>\n\n<p>\n	&nbsp; Bu t&uuml;r bir tahrifin olduğu, sadece bazı zayıf rivayetlerde yer almıştır. Bu rivayetler, genelde Ehl-i S&uuml;nnet yoluyla, bazen de Şia yoluyla nakledilmiştir.</p>\n\n<p>\n	&nbsp; Bu rivayetler, parmakla sayılacak kadar azdır ve bazı Şii veya S&uuml;nni muhaddislerinin dışında herkes tarafından reddedilmektedir.</p>\n\n<h2>\n	<br />\n	KUR&rsquo;AN&rsquo;IN TAHRİF EDİLMEDİĞİNE DAİR KUR&rsquo;AN&rsquo;DAN DELİLLER</h2>\n\n<p>\n	&nbsp; Bazı m&uuml;fessirler, Kur&rsquo;an&rsquo;ın tahrif edilmediğini ayetlerle ispatlamışlardır:</p>\n\n<p>\n	&nbsp;&nbsp; Şimdi bu konuyla ilgili bazı ayetleri nakledelim:</p>\n\n<p>\n	&nbsp; <strong>BİRİNCİ DELİL</strong><br />\n	&ldquo;Zikr&rsquo;i (Kur&rsquo;an&rsquo;ı) biz indirdik ve do?rusu onun koruyucusu da biziz.&rdquo;[2]</p>\n\n<p>\n	&nbsp; All&acirc;me Tabataba&icirc; (r.a), bu ayet hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an hayat dolu ebed&icirc; bir zikirdir. Yok olmak, eksilmek ve fazlalaştırılmaktan korunmuştur. Kur&rsquo;an&rsquo;ın muhtevasında herhangi bir değişikliğin meydana gelmesi sonucu, hakikatleri ve ilah&icirc; maarifi a&ccedil;ıklayıcı olma &ouml;zelliğini kaybetmesi ve b&ouml;ylece Allah&rsquo;ın zikri olmaktan &ccedil;ıkması m&uuml;mk&uuml;n değildir. Bu ayet, Kur&rsquo;an-ı Kerim&rsquo;in zikir olduğunu ve nazil olduktan sonra &ccedil;eşitli tahriflerden sonsuza dek korunacağını bildiriyor.&rdquo;[3]</p>\n\n<p>\n	&nbsp; Zemahşer&icirc;, mezkur ayet hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Ge&ccedil;miş kitapların aksine, Kur&rsquo;an&rsquo;ı tahrif olmaktan koruyan Allah&rsquo;ın kendisidir. Y&uuml;ce Allah&rsquo;ın, Kur&rsquo;an&rsquo;ı t&uuml;m değişim ve tahriflerden mahfuz kılması ve buna &ouml;zel bir &ouml;nem vermesi, Kur&rsquo;an&rsquo;ın bir mucize olduğunu g&ouml;sterir. Aksi takdirde, Allah kel&acirc;mı olmayan s&ouml;zlerde eksilme ve fazlalık olduğu gibi, Kur&rsquo;an&rsquo;da da eksilme ve fazlalıklar meydana gelirdi.&rdquo;[4]</p>\n\n<p>\n	&nbsp; Ayetullah Ho&icirc; (r.a) ise, bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu ayet, Kur&rsquo;an&rsquo;ın t&uuml;m tahriflerden korunduğunu ve hainlerin pis elleriyle Kur&rsquo;an&rsquo;da herhangi bir değişikliği ve tahrifi meydana getiremediklerini ve hi&ccedil;bir fitnecinin oyuncağı olamayacağını vurguluyor.&rdquo;[5]</p>\n\n<p>\n	&nbsp; Fahr-i R&acirc;z&icirc;, bu ayeti a&ccedil;ıklarken ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme ve fazlalaşma tahrifinden koruyacağız.&rdquo;[6]</p>\n\n<p>\n	Feyz-i Kaşan&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme, fazlalaşma ve değiştirilme tahrifinden koruyacağız.&rdquo;[7]</p>\n\n<p>\n	Ebu Ali Tabers&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme ve fazlalaşma tahrifinden koruyacağız. Bu ayet hakkında Hasan&rsquo;dan ş&ouml;yle nakledilmiştir: Allah (c.c.) Kur&rsquo;an&rsquo;ı nazil ettiği şekilde koruyacağını &uuml;stlenmiş, İslam &uuml;mmetini bu Kur&rsquo;an&rsquo;ı nesilden nesile aynen aktarmakla g&ouml;revlendirmiştir; Peygamber&rsquo;in davetini kabul edenlerin hepsine h&uuml;cceti tamamlamaları i&ccedil;in bu durumun kıyamete dek devam etmesini emretmiştir.&rdquo;[8]</p>\n\n<h2>\n	&nbsp; BU DELİL HAKKINDAKİ SORULAR VE CEVAPLAR:</h2>\n\n<p>\n	<strong>&nbsp; BİRİNCİ SORU</strong>: Bu ayet, Kur&rsquo;an&rsquo;ın her zaman, her yerde ve herkesin yanında t&uuml;m tahriflerden mahfuz kaldığına delalet etmez. Kur&rsquo;an&rsquo;ın yalnız bir kısım insanların yanında mahfuz olarak kalması, ayetin ge&ccedil;erliliği i&ccedil;in yeterlidir, herkesin yanında mahfuz olması gerekmez. Ayet, b&ouml;yle bir m&acirc;n&acirc;yı ifade etmiyor.</p>\n\n<p>\n	<strong>&nbsp; CEVAP</strong>: Bu ayetin bu m&acirc;n&acirc;ya geldiğini d&uuml;ş&uuml;nmek doğru değildir. Zira y&uuml;ce Allah, Kur&rsquo;an&rsquo;ı evrensel ve t&uuml;m insanları doğru yola hidayet etmek gayesiyle nazil etmiştir. Dolayısıyla, Kur&rsquo;an&rsquo;ın yalnız bazı şahısların yanında tahriflerden mahfuz kalması, bu gaye i&ccedil;in yeterli değildir. Eğer Kur&rsquo;an&rsquo;ı halkı hidayete eriştirmek gayesiyle nazil etmeseydi, onu &ldquo;Levh-i Mahfuz&rdquo;da[9] koruması yerterli olurdu. Ama Kur&rsquo;an&rsquo;ı hidayet amacıyla indirdiği i&ccedil;in onu her zaman, her yerde ve herkesin yanında t&uuml;m tahriflerden koruması gerekir.</p>\n\n<p>\n	&nbsp; Ayetullah Ho&icirc; (r.a) bu ş&uuml;phenin cevabında ş&ouml;yle diyor: Bu ayetteki &ldquo;zikir&rdquo;den maksat, Peygamber&rsquo;e (s.a.a) nazil olan Kur&rsquo;an-ı Kerim&rsquo;dir ve &ldquo;onu korumak&rdquo;, onu başkalarının oyuncağı olmaktan ve zayi olmaktan korumak ve b&uuml;t&uuml;n insanların o ilah&icirc; mesaja ulaşabilmesini m&uuml;mk&uuml;n kılmak demektir. Nitekim, halk dilinde; &ldquo;Filan kasidenin her hakkı mahfuzdur.&rdquo; denildiği zaman, o kasidenin korunmasına rağmen, herkesin elinin ona ulaşabileceği kastedilir.&rdquo;[10]</p>\n\n<p>\n	<strong>&nbsp; İKİNCİ SORU</strong>: Bazı M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan &uuml;lkelerde basılan Kur&rsquo;an&rsquo;larda bazı ayet ve kelimeler yanlışlıkla eksik veya yerleri değişik d&uuml;şecek şekilde basılmaktadır. Acaba bu, bir nevi tahrif değil midir? Ve eğer mezkur ayet, Kur&rsquo;an&rsquo;ın t&uuml;m tahriflerden korunmuş olduğunu ifade ediyorsa, bu soruyu nasıl cevaplandırıyorsunuz?</p>\n\n<p>\n	<strong>&nbsp; CEVAP</strong>: Bazen matbaa hatası olarak Kur&rsquo;an&rsquo;larda meydana gelen eksiklikler veya değişikliklerin, Kur&rsquo;an&rsquo;ın Allah tarafından mahfuz kalmasıyla hi&ccedil;bir &ccedil;elişkisi yoktur. Zira b&ouml;yle yanlışlıklar, Kur&rsquo;an&rsquo;ın yeniden doğru ve hatasız basılmasıyla ortadan kaldırılır, b&ouml;ylece bu yanlışlıklar d&uuml;zeltilir ve Allah&rsquo;ın ayeti ile Allah&rsquo;ın ayeti olmayan bir şey birbirine hangisinin ayet olduğu anlaşılmayacak bir şekilde karışmaz.</p>\n\n<p>\n	<strong>&nbsp; &Uuml;&Ccedil;&Uuml;NC&Uuml; SORU</strong>: Kur&rsquo;an&rsquo;ın tahrif olmadığına dair Kur&rsquo;an&rsquo;dan delil getirmek doğru değildir. Zira, delil olarak getirdiğiniz ayetin kendisi de tahrif olmuş olabilir. &Ouml;yleyse mezkur ayette de tahrif olmaz ihtimali olduğuna g&ouml;re, bunu delil olarak getirmek doğru değildir.</p>\n\n<p>\n	<strong>&nbsp; CEVAP</strong>: B&uuml;t&uuml;n İslam alimleri, bu ayetin tahrif olmadığına dair ittifak etmişlerdir. Hi&ccedil; kimse de bu ayetin tahrif edildiğini iddia etmemiştr. Kaldı ki, tahrif yapmak isteyen şahsın da, ilk &ouml;nce bu ayeti tahrif etmesi gerekirdi. &Ccedil;&uuml;nk&uuml; bu ayet, tahrif konusunda kilit bir ayettir ve bu ayeti bu halinden &ccedil;ıkarmadığı m&uuml;ddet&ccedil;e, yapacağı her t&uuml;rl&uuml; tahrif bu ayetle reddedileceği i&ccedil;in, faydasız olacaktır. &Ouml;yleyse, tahrif yapmak isteyen birinin, b&ouml;yle bir ifadeyi Kur&rsquo;an&rsquo;a sokmuş olması d&uuml;ş&uuml;n&uuml;lemez. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir ifadeyi Kur&rsquo;an&rsquo;a eklemekle, kendi tahrifinin &ouml;n&uuml;n&uuml; almış olur ve daha sonra tahrifte bulunmak isteyenin &ouml;n&uuml;ne engel koymuş olur. Her halde Kur&rsquo;an&rsquo;ı tahrif etmek isteyen, Kur&rsquo;an&rsquo;ın tahrif edilmesinin &ouml;n&uuml;ne, b&ouml;yle bir ifade artırarak, set &ccedil;ekmek istemez.</p>\n\n<p>\n	<strong>&nbsp; İKİNCİ DELİL :</strong></p>\n\n<p>\n	&ldquo;O aziz bir kitaptır; b&acirc;tıl ona &ouml;n&uuml;nden de, ardından da gelemez. O, hikmet sahibi, &ccedil;ok &ouml;v&uuml;len (Allah) tarafından indirilmiştir.&rdquo;[11]</p>\n\n<p>\n	&nbsp; Bu ayet, Kur&rsquo;an&rsquo;ın tahrif edilmediğine dair delil getirilen ayetlerden biridir. Kur&rsquo;an&rsquo;a b&acirc;tıl s&ouml;z&uuml;n ulaşması ve hi&ccedil;bir değişikliğin meydana gelmesi, bu ilah&icirc; deliller ışığında m&uuml;mk&uuml;n değildir. Buna g&ouml;re tarif, b&acirc;tıl s&ouml;z&uuml;n en a&ccedil;ık numunelerinden olduğuna g&ouml;re, hi&ccedil;bir zaman Kur&rsquo;an&rsquo;ın sınırlarından i&ccedil;eriye giremez. Bu konuda All&acirc;me Tabataba&icirc; (r.a) ş&ouml;yle diyor: &ldquo;B&acirc;tıl demek, Kur&rsquo;an&rsquo;ın hakikatlerinin t&uuml;m&uuml;n&uuml;n veya bir b&ouml;l&uuml;m&uuml;n&uuml;n hak olmayan şeylere d&ouml;n&uuml;şmesidir. Veya şeriatın h&uuml;k&uuml;mleri ve ahlak&icirc; değerlerinin bazılarının uygulanamayacak derecede iptalidir. Bu ayet ise, Kur&rsquo;an&rsquo;da b&ouml;yle şeylerin oluşmasını kesin bir dille reddediyor.&rdquo;[12]</p>\n\n<h2>\n	<br />\n	KUR&rsquo;AN&rsquo;IN TAHRİF EDİLMEDİĞİNE DAİR HADİSLERDEN DELİLLER:</h2>\n\n<p>\n	<strong>&nbsp; BİRİNCİ DELİL</strong></p>\n\n<p>\n	&nbsp; Şii ve S&uuml;nni alimler yoluyla Hz. Peygamber ve M&acirc;sum İmamlardan nakledilen m&acirc;n&acirc; y&ouml;n&uuml;nden m&uuml;tevatir olan &ccedil;ok sayıda hadislerde şu m&acirc;n&acirc; ifade edilmiştir: &ldquo;M&uuml;sl&uuml;manların Hz. Peygamber&rsquo;den ve İmamlardan ulaşan hadisleri Kur&rsquo;an&rsquo;a sunmaları gerekir. Kur&rsquo;an&rsquo;a uygun olan hadisleri kabul edip, uymayanları reddetmeleri gerekir.&rdquo;</p>\n\n<p>\n	Bu konuda Hz. Peygamber (s.a.a)&rsquo;den şu hadis nakledilmiştir: &ldquo;Benden sonra sizlere bir&ccedil;ok hadis nakledeceklerdir. Sizler, benden size ulaşan hadisleri Kur&rsquo;an&rsquo;a sunun; ona uyanı kabul edin, uymayanı reddedin.&rdquo;</p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Her hakkın bir hakikati ve her doğrunun da bir nuru vardır. Sizler, Kur&rsquo;an&rsquo;a uyanını kabul, uymayanını ise reddedin.&rdquo;</p>\n\n<p>\n	&nbsp; İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kur&rsquo;an&rsquo;a muhlif olan her hadis b&acirc;tıldır.&rdquo;</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n hadislerin doğru ve yanliş olmasındaki &ouml;l&ccedil;&uuml; Kur&rsquo;an oldu?una g&ouml;re, Kur&rsquo;an&rsquo;ın kendisinin t&uuml;m tahriflerden korunmuş olması gerekir.</p>\n\n<p>\n	&nbsp; Bu hadislerle iki şekilde istidl&acirc;l edilmiştir:</p>\n\n<p>\n	1- Kur&rsquo;an, sağlamliğı ve delil olarak başvurulmada ana kaynak olma a&ccedil;ısından, hadislerden &ouml;ncelik taşır. Bu y&uuml;zden, t&uuml;m hadislerin doğru olup olmadığını anlama a&ccedil;ısından Kur&rsquo;an &ouml;l&ccedil;&uuml; olmuştur. Eğer Kur&rsquo;an t&uuml;m tahriflerden mahfuz olmasaydı, hadisleri ona sunmak mantıksız ve anlamsız olurdu.[13]</p>\n\n<p>\n	2- Bazı ayetler, Kur&rsquo;an&rsquo;ın tahrif olmadığını a&ccedil;ık&ccedil;a bildirdiği halde, Kur&rsquo;an&rsquo;ın tahrif olduğuna d&acirc;ir bazı hadisler vardır. Ancak bu hadisler, Kur&rsquo;an&rsquo;ın tahrif olmadığını bildiren ayetlere muhalif olduğu i&ccedil;in, Kur&rsquo;an&rsquo;a uymayan hadislerin kenara atılması ve saf dışı bırakılması y&ouml;n&uuml;nde Hz. Peygamber (s.a.a) ve M&acirc;sum İmamlar (a.s)&rsquo;dan nakledilen m&uuml;tevtir hadisler gereğince, onlara itina edilmemelidir.</p>\n\n<p>\n	Bu konunda Feyz-i Kaşan&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Hz. Peygamber (s.a.a) ve İmamlar (a.s), kendilerinden m&uuml;tevatir olarak nakledilen rivayetlerde, kendilerine isnat edilen hadislerin onlara ait olup olmadığını anlamamız i&ccedil;in, o hadislerin Kur&rsquo;an&rsquo;a sunulmasını emretmişlerdir, &ldquo;Kur&rsquo;an&rsquo;a uyanı kabul, uymayanı reddedin.&rdquo; diye buyurmuşlardır. Buna g&ouml;re, elimizde mevcut olan Kur&rsquo;an&rsquo;ın tahrif edildiğini kabul edersek, hadisleri ona sunmanın ne gibi bir yararı olabilir ki? Bu y&uuml;zden, Kur&rsquo;an&rsquo;ın tahrif edildiği y&ouml;n&uuml;ndeki hadisleri, Kur&rsquo;an&rsquo;a aykırı ve muhalif olduğu i&ccedil;in, ret veya tevil etmemiz gerekir.&rdquo;[14]</p>\n\n<p>\n	&nbsp; Kur&rsquo;an&rsquo;ın m&acirc;n&acirc;ları ve h&uuml;k&uuml;mlerine zarar vermeyecek derecedeki eksilme ve tahrifin olabileceği ş&uuml;phesine karşı vereceğimiz cevap ise şudur: Hadislerin Kur&rsquo;an&rsquo;a sunulması hakkındaki hadislerin anlamıyla ilgili olarak yaptığımız a&ccedil;ıklamaya dikkat edilirse, bu ş&uuml;phenin de cevabı anlaşılmış olur. Kaldı ki, b&ouml;yle bir tahrifin m&uuml;nafıklara ve dal&acirc;let ehline hi&ccedil;bir yararı olmayacağından, kimse b&ouml;yle bir işe yeltenmez. Ayrıca, M&uuml;sl&uuml;manların, &ouml;zellikle de alimlerin, Kur&rsquo;an&rsquo;dan bir noktanın dahi azalmaması ve ona bir noktanın dahi artırılmaması y&ouml;n&uuml;ndeki b&uuml;y&uuml;k &ccedil;abaları ve titizlikleri dikkate alınırsa, bu derecedeki tahrifin de m&uuml;mk&uuml;n olmadığını herkes teslim eder.</p>\n\n<p>\n	<strong>&nbsp; İKİNCİ DELİL</strong></p>\n\n<p>\n	&nbsp; Kur&rsquo;an&rsquo;ın tahrif olmadığını bildiren hadislerden biri de M&uuml;sl&uuml;manlar arasında tevat&uuml;rler nakledilen &ldquo;SAKALEYN&rdquo; hadisidir. Resulullah (s.av) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ben aranızda iki değerli emanet bırakıyorum; Biri hidayet ve nur ile dolu olan Allah&rsquo;ın kitabıdır. sizler ona sarılın ve amel ediniz. (Burada Kur&rsquo;an hakkında bir&ccedil;ok tavsiyelerde bulunmuştur.) Diğeri ise Ehl-i Beytimdir. Sizi Allah&rsquo;a yemin veriyorum Ehl-i Beytimin haklarını koruyunuz (Bu c&uuml;mleyi &uuml;&ccedil; kez tekrarladı.)[15]</p>\n\n<p>\n	&nbsp; Kur&rsquo;an&rsquo;a sarılmanın anlamı, Kur&rsquo;an&rsquo;dan nur ve hid&acirc;yet almaktır. Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s) bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Sana Allah&rsquo;ın kitabını amel etmeni tavsiye ediyorum. Zira O, sağlam bir ip, yanan (nurlu) bir meş&acirc;le, kesin şifa veren, suyu tatlı bir kaynak, ona sarılanları t&uuml;m k&ouml;t&uuml;l&uuml;k ve tehlikelerden koruyan ve kurtaran, d&uuml;zeltilmesi gerekmeyen, kendisinde yanlış olmayan, onu &ccedil;ok dinlemek ve ona &ccedil;ok başvurmakla eksilmeyen bir kitaptır.</p>\n\n<p>\n	Bu &ouml;yle bir kitaptır ki ona uygun olarak konuşan doğru s&ouml;yleyen ve onunla amel eden kimse herkesin &ouml;nc&uuml;s&uuml;d&uuml;r[16] ve yine ş&ouml;yle buyurmaktadır:&nbsp; &ldquo;Bu Kur&rsquo;an aldatmadan nasihat eden, sapıklığa d&uuml;ş&uuml;rmeden hidayet eden ve doğruyu s&ouml;yleyen bir kitaptır. Onunla oturan şahıs hidayete yaklaşır, sapıklığa d&uuml;şmekten uzaklaşır. Kur&rsquo;an&rsquo;la olan kimse hi&ccedil;bir şeye ihtiya&ccedil; duymaz. Ama ondan uzaklaşan kimse, her şeye bir o kadar muhta&ccedil; olur, kendi dertlerinizi Kur&rsquo;an&rsquo;la tedavi edip zorluklarda ondan yardım dileyiniz. Zira Kur&rsquo;an, k&uuml;f&uuml;r nifak ve sapıklık gibi b&uuml;y&uuml;k hastalıklara şifa verendir.&rdquo;[17]</p>\n\n<p>\n	Ve yine ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;ın zahiri g&uuml;zel, b&acirc;tını ise derindir. Hayret edilecek mucizeleri t&uuml;kenmez ve yeniliği asla sona ermez. Karanlıklar yalnız onunla aydınlığa kavuşur.[18]</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yle buyuruyor.</p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;da ge&ccedil;mişlerin haberi, geleceklerin mukadderatı ve sizin aranızda uygulayacağınız h&uuml;k&uuml;mler mevcuttur.&rdquo;[19]</p>\n\n<p>\n	&nbsp; Hz. Resulullah (s.a.a) de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Siz Kur&rsquo;an&rsquo;a sarıldık&ccedil;a (bağlı olduk&ccedil;a), sapıklığa d&uuml;şmeyeceksiniz.&rdquo;[20]</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n bu hadislerden, a&ccedil;ık&ccedil;a Kur&rsquo;an&rsquo;ın tahrif olmadığı anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; tahrif olunmuş ve yanlışla dolu olan bir kitabın başkasını doğruya iletebilmesi anlamsızdır.</p>\n\n<p>\n	-------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Nisa Suresi, 46. ayet.</p>\n\n<p>\n	[2] - Hicr Suresi, 19. ayet.</p>\n\n<p>\n	[3] - Bkz. el-Mizan Tefsiri, mezkur ayetin a&ccedil;ıklaması.</p>\n\n<p>\n	[4] - el-Keşş&acirc;f Tefsiri, c. 3, s. 572.</p>\n\n<p>\n	[5] - el-Bey&acirc;n Tefsiri, s. 226.</p>\n\n<p>\n	[6] - el-Kebir Tefsiri, c. 19, s. 160 ve 161.</p>\n\n<p>\n	[7] - Tefsir-i S&acirc;f&icirc;, c. 1, s. 898, İslamiye Yayınevi baskısı.</p>\n\n<p>\n	[8] - Mecma&rsquo;ul-Bey&acirc;n, c. 1, s. 898. Kat&acirc;de, bu ayet hakkında ş&ouml;yle der: &ldquo;Şeytan hi&ccedil;bir b&acirc;tıl s&ouml;z&uuml; Kur&rsquo;an&rsquo;a ekleyemez ve hi&ccedil;bir hak s&ouml;z&uuml; ondan eksiltemez.&rdquo;</p>\n\n<p>\n	[9] - Allah&rsquo;ın ezel&icirc; ilminin, k&acirc;inatta olmuş ve olacak şeylerin yazılı olduğu levha.</p>\n\n<p>\n	[10] - el-Bey&acirc;n Tefsiri, s. 227 ve 228.</p>\n\n<p>\n	[11] - Fussilet Suresi, 41 ve 42. ayetler.</p>\n\n<p>\n	[12] - el-Mizan Tefsiri, c. 17, s. 398.</p>\n\n<p>\n	[13] - Her &uuml;&ccedil; hadisin kaynağı i&ccedil;in bkz: es-Sahih-u Min Siret&rsquo;in-Neb&icirc;, c. 1, s. 30, Us&ucirc;l&rsquo;&uuml;l-Hanefiyye, s. 43&rsquo;den naklen; Ves&acirc;il&rsquo;&uuml;ş-Şi&acirc;, c. 18, s. 78-79, el-K&acirc;f&icirc;, el-Meh&acirc;sin, el-Em&acirc;l&icirc; ve Abdurrazzak&rsquo;ın Musannef&rsquo;inden naklen; Tehzib-u Tarih-i Dimaşk, c. 15, s. 134; el-Burhan Tefsiri, c. 1, s. 28 ve et-Tibyan Tefsiri, c. 2, s. 28.</p>\n\n<p>\n	[14] - Tefsir-i S&acirc;fi c. 1, s. 51.</p>\n\n<p>\n	[15] - S&uuml;nen-i D&acirc;rem&icirc;, c. 2, s. 431-432. Bu hadisin kaynağı fazla olduğundan burada zikredemiyoruz. Bkz: el-Gadir, Sekaleyn Hadisi b&ouml;l&uuml;m&uuml;.</p>\n\n<p>\n	[16] - Reb&icirc;&rsquo;ul-Ebrar, c. 2, s. 80.</p>\n\n<p>\n	[17] - Ravzat&rsquo;ul-Ahb&acirc;r, c. 1, s. 7.</p>\n\n<p>\n	[18] - Rab&icirc;&rsquo;ul-Ebrar, c. 2, s. 80.</p>\n\n<p>\n	[19] - Ravzat&rsquo;ul-Ahb&acirc;r, c. 1, s. 7.</p>\n\n<p>\n	[20] - Musannef-u İbn-i Eb&icirc; Şeybe, c. 10, s. 505. Aynı kitabın hamişinde, S&uuml;neni İbn-i Mace, s. 228&rsquo;den de nakledilmiştir.</p>','Kur\'an\'ın Tahrifi İftirası','','publish','closed','open','','kuranin-tahrifi-iftirasi','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2938',0,'post','',0),(2939,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<h2>\n	Kur&#39;an&icirc; Kavramları Saptırmak İ&ccedil;in Uğursuz &Ccedil;abalar &nbsp;</h2>\n\n<p>\n	&nbsp; Kur&#39;an-ı Kerim, ilah&icirc; kanunların en &ouml;nemli ve en sağlam kaynağıdır. B&ouml;yle bir kaynak, Peygamber (s.a.a) vasıtasıyla insanlığa sunulan en b&uuml;y&uuml;k ilah&icirc; hediyedir. Bu y&uuml;zden bu semav&icirc; kitabı doğru ve d&uuml;r&uuml;st bir şekilde anlamak, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar, &ouml;zellikle de Kur&#39;an&#39;ın &ouml;ğretilerini hakkıyla &ouml;ğrenmek isteyenler i&ccedil;in ka&ccedil;ınılmaz bir vazifedir.</p>\n\n<p>\n	&nbsp; &Ouml;te yandan Kur&#39;an ilimlerini iyice kavramak herkes i&ccedil;in m&uuml;mk&uuml;n değildir. Halkın genelini bu kaynağa hidayet eden yollardan biri, Kur&#39;an&#39;ın terc&uuml;me ve mealidir.</p>\n\n<p>\n	&nbsp; Kur&#39;an&#39;ın terc&uuml;mesi en zor ve dakik olan işlerdendir; herkes b&ouml;yle ağır bir işi yapmaya kadir değildir. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim, beşere ait bir s&ouml;z değildir; has &ouml;zellik ve yapıya sahip olan ilah&icirc; kel&acirc;mdır. M&uuml;tercim, her iki dili iyi bilmesinin yanı sıra, terc&uuml;me edeceği bu metnin y&uuml;ce ilah&icirc; boyutlara sahip olduğuna v&acirc;kıf olmalıdır.</p>\n\n<p>\n	&nbsp; Kur&#39;an&#39;ın muhtevası &ccedil;ok derin ve engindir; onun hakikatlerinin &ccedil;oğu, ilah&icirc; bir teyit olmaksızın ve gerekli şartlar kazanılmadan anlaşılamaz. Her şeyden &ouml;nce bu hakikatleri anlamak i&ccedil;in Kur&#39;an&#39;ın ger&ccedil;ek tefsirine v&acirc;kıf olan Peygamber ve Ehl-i Beyt İmamları&#39;nın (a.s) hadislerine m&uuml;racaat etmek gerekir.</p>\n\n<p>\n	&nbsp; Bu y&uuml;zden denilebilir ki, Peygamber&#39;in b&uuml;y&uuml;k mucizesi olan Kur&#39;an&#39;ın terc&uuml;mesi, geniş bir bilgiye ve uzmanlığa sahip olmanın yanı sıra, dikkat ve &uuml;st&uuml;n bir kavrayışı da gerektirmektedir. &Uuml;stelik her terc&uuml;mede, &ouml;zellikle Kur&#39;an&#39;ın terc&uuml;mesinde emanete riayet etmek ka&ccedil;ınılmaz bir vazifedir; eğer terc&uuml;me bu esasa dayalı olmazsa, b&ouml;yle bir terc&uuml;menin hi&ccedil;bir değeri olmaz.</p>\n\n<p>\n	&nbsp; Bug&uuml;n Kur&#39;an-ı Kerim, 140&#39;tan fazla dile terc&uuml;me edilerek yayınlanmıştır. Bazı dillerde ise onlarca terc&uuml;mesi vardır. &Ouml;rneğin; Urduca 400, Fars&ccedil;a 202, İngilizce 119, T&uuml;rk&ccedil;e 151, Fransızca 36 ve Almanca 36 Kur&#39;an terc&uuml;mesi vardır. Bazı araştırmacılara g&ouml;re, Kur&#39;an&#39;ın Avrupa dillerindeki k&acirc;mil terc&uuml;mesi 450&#39;den fazladır; eksik ve &ouml;zet terc&uuml;meler ise y&uuml;zlercedir.[1]</p>\n\n<p>\n	&nbsp; Burada zikredilmeye değer bir nokta şudur ki, doğru bir y&ouml;ntem ve art niyetsiz olarak yapılan y&uuml;zlerce &ccedil;alışmanın yanı sıra, Kur&#39;an hususunda iki t&uuml;rl&uuml; art niyetli &ccedil;aba da eskiden beri var olagelmiştir. Bunlardan biri, İslam d&uuml;nyasının dışından, yani oryantalistler tarafından ve diğeri ise i&ccedil;ten, yani fikir ve inan&ccedil; alanında doğru bir &ccedil;izgiye sahip olmayan s&ouml;zde M&uuml;sl&uuml;man kimseler tarafından yapılmıştır.</p>\n\n<p>\n	&nbsp; Bu yazıda her iki alanda yapılmış ve yapılmakta olan bazı uğursuz &ccedil;abalar hakkında a&ccedil;ıklama yapacağız:</p>\n\n<h3>\n	&nbsp; 1- Kur&#39;an&icirc; Kavramları Tahrif İ&ccedil;in Dıştan Yapılan &Ccedil;aba</h3>\n\n<p>\n	&nbsp; Yahudi ve Hıristiyan din ve siyaset adamları, İslam&#39;ın Batıya yayıldığını g&ouml;r&uuml;nce, s&ouml;m&uuml;rgecilik ve yayılmacılık hedeflerinin tehlikeye d&uuml;şt&uuml;ğ&uuml;n&uuml; hissettiler. Bu y&uuml;zden Kur&#39;an&#39;ı hedef alarak, İslam ve M&uuml;sl&uuml;manlar aleyhinde geniş bir k&uuml;lt&uuml;rel saldırıya koyuldular. Bu &ccedil;abaları &ccedil;er&ccedil;evesinde, Kur&#39;an ayetlerini yanlış ve garazlı bir şekilde terc&uuml;me ettirmeye başladılar.</p>\n\n<p>\n	&nbsp; Onlar, yanlış ve tahrif edilmiş birtakım terc&uuml;melerle, Kur&#39;an&#39;ın azametini yok etmek, onun m&acirc;nev&icirc; otoritesinin &ouml;n&uuml;n&uuml; almak ve Batı milletlerini Kur&#39;an ve onun &ouml;ğretilerinden uzaklaştırmak istiyorlardı.</p>\n\n<p>\n	Meşhur araştırmacı Merhum Ebu Abdullah Zencan&icirc;, Tarih&#39;ul-Kur&#39;an adlı kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	Kur&#39;an&#39;ın Latince&#39;ye ilk terc&uuml;mesi, Milad&icirc; 1143 yılında, y&uuml;ksek r&uuml;tbeli bir Fransız papazı olan Peter the Venerable&#39;nin emri ve finansmanı ile Roboert of Ketton tarafından Hıristiyan bir din adamı ve bir Arap bilginin yardımıyla yapılmıştır.[2]</p>\n\n<p>\n	&nbsp; Bu terc&uuml;me, Hıristiyan din adamlarının Kur&#39;an&#39;a reddiye yazmaları i&ccedil;in yapılmıştı. Kur&#39;an&#39;ın Latince terc&uuml;mesi, Milad&icirc; 1543 yılında İsvi&ccedil;re&#39;de basılmıştır. Ama hi&ccedil; kimsenin onu kopya ve m&uuml;tal&acirc;a etmeye hakkı yoktu. &Ccedil;&uuml;nk&uuml; bu baskı gerekli reddiyeden yoksundu. Ama Milad&icirc; 1594 yılında Henkolman&#39;ın terc&uuml;mesi ve daha sonra Milad&icirc; 1598 yılında Marracci&#39;nin terc&uuml;mesi reddiyeyle birlikte yayınlandı. Bazı araştırmacıların yazdığına g&ouml;re, bu terc&uuml;menin bir n&uuml;shası, Beyrut&#39;ta Amerikalı misyonerlere ait k&uuml;t&uuml;phanede mevcuttur.[3]</p>\n\n<p>\n	&nbsp; Hıristiyan din adamlarının bu d&uuml;şmanlık ve kinleri b&ouml;ylece devam etmiştir. Hatta Kur&#39;an&#39;ın son zamanlarda yapılan bazı terc&uuml;meleri de reddiyeyle birlikte basılmıştır. Ayrıca, &ouml;teden beri Kur&#39;an&#39;ın değerini d&uuml;ş&uuml;rmek i&ccedil;in, onu ilah&icirc; olmayan bir kitap olarak g&ouml;stermeye &ccedil;alışmış ve Kur&#39;an&#39;a Muhammed&#39;in Kur&#39;an&#39;ı veya T&uuml;rklerin Kur&#39;an&#39;ı gibi &ccedil;eşitli isimler takmış ve nihayet T&uuml;rklerin Peygamberinin Kur&#39;an&#39;ı demekten &ouml;teye ge&ccedil;memişlerdir.</p>\n\n<p>\n	&nbsp; Buna g&ouml;re, Batılıların Kur&#39;an&#39;ın terc&uuml;mesinden hedef ve ama&ccedil;larını şu başlıklar altında inceleyebiliriz:</p>\n\n<h3>\n	&nbsp; a) İslam&#39;ın Etki ve Yaygınlaşmasını &Ouml;nlemek</h3>\n\n<p>\n	&nbsp; Siyaset adamlarının, T&uuml;rklerin egemenliğinin t&uuml;m Avrupa&#39;ya genişlemesinden korkmaları, Hıristiyan din adamlarını, Kur&#39;an&#39;ın s&ouml;z&uuml;m ona reddi ve Hz. Peygamber&#39;in aleyhinde &ccedil;eşitli kitaplar basıp yayınlamaya ve b&ouml;ylece Hıristiyanları M&uuml;sl&uuml;manlarla savaşmaya teşvik etmeye sevk etti. Hatta Protestanlığın kurucusu Luter, Kur&#39;an&#39;ın reddinde Latince yazılmış olan Montecroce&#39;nin kitabını Almanca&#39;ya terc&uuml;me etti. Luter, mezkur kitabın &ouml;ns&ouml;z&uuml;nde ş&ouml;yle diyor: Ben bu kitabı daha &ouml;nce okumuştum; ama onun s&ouml;zlerinin doğruluğuna inanmıyordum. Nihayet (1542 yılında) Kur&#39;an&#39;ın bir terc&uuml;mesi elime ge&ccedil;ti; onu m&uuml;tal&acirc;a ettiğimde m&uuml;ellifin İslam&#39;a isnat ettiği şeylerin doğru olduğunu g&ouml;rd&uuml;m. İşte bundan dolayı onu terc&uuml;me etmeye başladım.[4]</p>\n\n<p>\n	&nbsp; B&ouml;ylece belli oluyor ki, Kur&#39;an&#39;ın Luter&#39;in tavsiyesi ve yardımıyla Latince ve Almanca&#39;ya &ccedil;evrilip yayınlanması, İslam ve Kur&#39;an&#39;ın hakikatini anlamak i&ccedil;in değil, aksine Kur&#39;an&#39;ı reddetmek ve Hıristiyanları zihn&icirc; ve fikr&icirc; a&ccedil;ıdan M&uuml;sl&uuml;manlarla savaşmaya hazırlamak i&ccedil;inmiş.[5]</p>\n\n<h3>\n	&nbsp; b) Misyonerlik Hedeflerini Ger&ccedil;ekleştirmek</h3>\n\n<p>\n	&nbsp; Doktor Muhammed H&uuml;seyn Ali Sağir, bu konuyla ilgili olarak ve Kur&#39;an-ı Kerim&#39;i Almanca&#39;ya &ccedil;eviren oryantalist m&uuml;tercimden ş&ouml;yle naklediyor:</p>\n\n<p>\n	&nbsp; Rudi Paret&#39;e g&ouml;re, 12. y&uuml;zyılın başlarında ve daha sonraki y&uuml;zyıllarda oryantalistlerin &ccedil;abalarının asıl hedefi, misyonerlikten ibarettir. O, daha sonra misyonerliği ş&ouml;yle tanımlıyor: Misyonerlik, M&uuml;sl&uuml;manları İslam&#39;ın b&acirc;tıl bir din olduğuna inandırmak, onları Hıristiyan dinine y&ouml;nlendirmek i&ccedil;in &ccedil;aba sarf etmektir.[6]</p>\n\n<h3>\n	&nbsp; c) S&ouml;m&uuml;rgecilik Hedeflerine Ulaşmak</h3>\n\n<p>\n	Batılılar, İslam ve İslam&icirc; &ouml;ğretilerin toplumlar arasında, &ouml;zellikle ha&ccedil;lı seferlerinden sonra &ccedil;abuk&ccedil;a yayılmasını, kendi varlıkları i&ccedil;in b&uuml;y&uuml;k bir tehlike g&ouml;rd&uuml;ler. Bu y&uuml;zden İslam&#39;la m&uuml;cadele etmeye karar verdiler. İslam&icirc; &uuml;lkelerin mill&icirc; servetlerini yağmalamayı da hedef alan bu m&uuml;cadele tasarısı, son d&ouml;nemlerde tam bir hız aldı. Artık asker&icirc; savaşlar yerine yerli işbirlik&ccedil;ileri vasıtasıyla İslam ve M&uuml;sl&uuml;manların aleyhine y&uuml;r&uuml;tt&uuml;kleri k&uuml;lt&uuml;rel saldırıları daha bir artış g&ouml;stermeye başladı.</p>\n\n<p>\n	&nbsp; Bu hedefe ulaşmak i&ccedil;in oryantalistler en iyi vesile sayılmaktaydı. Oryantalistler, İslam&icirc; &uuml;lkelerde Batılıların siyas&icirc; ve s&ouml;m&uuml;rgecilik hedeflerini ger&ccedil;ekleştirmek i&ccedil;in, din ve bilim adıyla girip, s&ouml;m&uuml;rgecilerin planlarını uygulanmasına engel olan din g&uuml;c&uuml;n&uuml; M&uuml;sl&uuml;manların elinden almayı planladılar. Onların bu &ccedil;abalarındaki hedeflerini kısaca ş&ouml;yle &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- M&uuml;sl&uuml;manları din&icirc; inan&ccedil;larında ş&uuml;pheye d&uuml;ş&uuml;rmek.</p>\n\n<p>\n	2- İslam&icirc; &uuml;lk&uuml; ve gayeleri onların g&ouml;zlerinde değersiz kılmak veya k&uuml;&ccedil;&uuml;ltmek.</p>\n\n<p>\n	3- Dinin siyasetten ayrı olduğu fikrini M&uuml;sl&uuml;manların zihnine yerleştirmek.</p>\n\n<p>\n	4- Mezheb&icirc; ihtil&acirc;fları s&ouml;z konusu ederek İslam&icirc; vahdeti zedelemek.</p>\n\n<p>\n	5- Fesat ve başıboşluğu yaymakla M&uuml;sl&uuml;manların irade ve direncini zaafa uğratmak.</p>\n\n<p>\n	6- B&ouml;lgesel dilleri yaygınlaştırarak gelecek nesillerin Kur&#39;an&#39;la ilişkisini kesmeye &ccedil;alışmak.</p>\n\n<p>\n	&nbsp; Evet; eğer bazı garazlı m&uuml;tercimlerin Kur&#39;an&#39;ın terc&uuml;mesine el attığını g&ouml;r&uuml;yorsak, bu sadece İslam ve M&uuml;sl&uuml;manlar aleyhine fikr&icirc; bir savaşım vermek ve kendi uğursuz emellerini ger&ccedil;ekleştirmek i&ccedil;indir. Oryantalistlerden Cun Talki isminde bir şahıs bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp; Biz M&uuml;sl&uuml;manların kitabından yararlanarak İslam aleyhine iyi bir silah hazırlamalı ve bu vesileyle Kur&#39;an&#39;ın k&ouml;k&uuml;n&uuml; kazımalıyız.[7]</p>\n\n<p>\n	Bu kadarıyla yetiniyor ve bu konudaki &ouml;rnekleri zikretmeyi ilerideki bir fırsata bırakıyoruz.</p>\n\n<h3>\n	&nbsp; 2- Kur&#39;an&icirc; &Ouml;ğretileri Tahrif İ&ccedil;in İ&ccedil;ten Yapılan &Ccedil;aba</h3>\n\n<p>\n	&nbsp; Bu sahada biz sadece Kur&#39;an&#39;ın T&uuml;rk&ccedil;e mealleri &uuml;zerinde duracağız. Kur&#39;an&#39;ın T&uuml;rk&ccedil;e meallerini (k&acirc;mil, &ouml;zet ve eksik olan terc&uuml;melerini) g&ouml;zden ge&ccedil;irdiğimizde, bu meallerin sayısının y&uuml;z elliyi aştığını g&ouml;rmekteyiz. Maalesef bu meallerden bazıları, siyas&icirc; veya grupsal garazlar i&ccedil;in yazılmış bulunmakta ve Kur&#39;an&icirc; &ouml;ğretilerin saptırılmasını hedef almış bulunmaktadır.</p>\n\n<p>\n	&nbsp; &Ouml;rneğin; 1995 yılında Ankara&#39;da bulunan Ayyıldız Yayınevi tarafından Alevi alimlerinin denetiminden ge&ccedil;tiği iddia edilerek Nazım Nezmi isimli bir şahsın adıyla yayınlanan ve kısa bir s&uuml;re i&ccedil;erisinde &uuml;lkenin her tarafında g&uuml;n&uuml;n meselesi haline gelen Kur&#39;an meali bunun a&ccedil;ık bir &ouml;rneğidir.[8]</p>\n\n<p>\n	&nbsp; Burada şu noktayı hatırlatmamız gerekir ki, s&ouml;z konusu mealin Alevi alimleriyle hi&ccedil;bir ilişkisi yoktur. &Ccedil;&uuml;nk&uuml; mealin takriben y&uuml;zde doksanı, Ayin Tabi Efendi&#39;nin[9] terc&uuml;mesinden, geriye kalanı ise H&uuml;seyin Atay ve Yaşar Kutluay&#39;ın meallerinden iktibas edilmiş ve daha sonra bu mealler &uuml;zerinde bazı oynamalar yapılarak bu uğursuz &ccedil;alışma meydana getirilmiştir. Bizzat bu zatın Alevi değil, S&uuml;nni bir aileye mensup olduğu ve Jandarma&#39;nın İstihbarat B&ouml;l&uuml;m&uuml;&#39;n&uuml;n bir emekli subayı olduğu kendi a&ccedil;ıklamasıyla sabittir.</p>\n\n<p>\n	&nbsp; Bizce bu mealin Alevi alimlerine isnat edilmesinden gaye, mezkur mealin toplumsal gruplaşma, kutuplaşma ve reaksiyon ortamını g&uuml;&ccedil;lendirerek Alevilerin kendi mezhepleri olan Caferiliğin hakikatlerini bulmalarına engel olmaktır.</p>\n\n<p>\n	&nbsp; Şimdi konunun aydınlık kazanması i&ccedil;in mezkur mealdeki a&ccedil;ık saptırmalardan birka&ccedil; &ouml;rnek verelim:</p>\n\n<p>\n	&nbsp; 1- Namazla ilgili ayetleri tahrif ederek onları dua anlamında terc&uuml;me etmiştir. &Ouml;rneğin; Bakara Suresi&#39;nin 238 ve 239. ayetleri ve İsra Suresi&#39;nin 78. ayetinde bu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	&nbsp; 2- İ&ccedil;ki hakkında, ehline helaldir ve ehli olmayana haramdır, diyerek din&icirc; ahk&acirc;mı a&ccedil;ık&ccedil;a alay konusu etmekten &ccedil;ekinmemiştir. (Bkz: Nahl Suresi, 68. ayetin mealiyle ilgili dipnot.)</p>\n\n<p>\n	&nbsp; Mezkur şahıs tarafından Kur&#39;an&#39;ın tahrif edildiği iddiası, bu mealde vurgulanarak dile getirilmiştir. O, bu mealin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&nbsp; Mevcut olan şimdiki Kur&#39;an, tarif olmuş bir Kur&#39;an&#39;dır; asıl Kur&#39;an Ehl-i Beyt&#39;in yanındadır; Hz. Mehdi zuhur edince onu kendisiyle getirecektir.</p>\n\n<p>\n	________________________________________</p>\n\n<p>\n	[1]- Mezkur istatistikler, World Bibliography Oftranstions Of The Meanings Of The Holy Qur&#39;an Printed Translations 1515 - 1980dan verilmiştir.</p>\n\n<p>\n	[2]- Keyhan-i Endişe, sayı 28, s. 212-213.</p>\n\n<p>\n	[3]- A. k.</p>\n\n<p>\n	[4]- A. k.</p>\n\n<p>\n	[5]- A. k.</p>\n\n<p>\n	[6]- Haver Şinasan ve Pejuhişhai Kur&#39;an&icirc;, s. 18.</p>\n\n<p>\n	[7]- Nakş-i Kilisa Der Memalik-i İslam&icirc;, s. 31.</p>\n\n<p>\n	[8]- T&uuml;rk&ccedil;e Keyhan, sayı 78 ve 79, yıl 1995.</p>\n\n<p>\n	[9]- Bu terc&uuml;me, S&uuml;leyman Fahri tarafından tahkik edilerek sadeleştirilmiş ve Saadet Yayınevi tarafından İstanbul&#39;da birka&ccedil; defa basılmıştır.</p>','Kur\'an Tüm Müslümanların Vahdet Noktası','','publish','closed','open','','kuran-tum-muslumanlarin-vahdet-noktasi','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2939',0,'post','',0),(2940,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	&nbsp; Kur&#39;an&#39;daki s&ouml;zleri yine onun &ouml;rf&icirc; ve l&uuml;gav&icirc; anlamlarıyla manalandırmak gerekir; ayetin zahir veya &ouml;z&uuml;nde başka bir manaya delalet eden akl&icirc; veya nakl&icirc; bir karine ve belirti olmadığı s&uuml;rece, okunurken anlaşıldığı normal haliyle anlamak gerekir. Bu arada ş&uuml;pheli karinelere dayanmaktan kesinlikle ka&ccedil;ınılması gerektiğini de hemen belirtelim; Kur&#39;an ayetlerini ihtimal ve zanla tefsir etmemek gerekir.</p>\n\n<p>\n	&nbsp; Mesel&acirc;, Kur&#39;an &quot;Kim d&uuml;nyada k&ouml;r ise, o, ahirette de k&ouml;rd&uuml;r ve daha da sapmış durumdadır.&quot;(1) buyururken, ayette ge&ccedil;en &quot;k&ouml;r&quot; kelimesinin fiziki anlamda bir k&ouml;rl&uuml;k olmadığı, yani k&ouml;r kelimesinin zahir&icirc; anlamından farklı bir b&acirc;tın&icirc; (&ouml;rfte de var olduğu &uuml;zere) ve edeb&icirc; anlam ifade ettiği apa&ccedil;ık ortadadır. Nitekim nice iyi ve b&uuml;y&uuml;k insanların g&ouml;zlerinin k&ouml;r olduğu bilinmektedir. Bu ayette ge&ccedil;en k&ouml;rl&uuml;k, halk arasında da kullanıldığı haliyle &quot;g&ouml;n&uuml;l g&ouml;z&uuml; ve akıl g&ouml;z&uuml; k&ouml;rl&uuml;ğ&uuml;&quot;d&uuml;r. Bu ayette vardığımız sonucun neden&icirc; &quot;akl&icirc; kar&icirc;ne&quot;dir.</p>\n\n<p>\n	&nbsp; Bir diğer ayette ise, mesela, İslam d&uuml;şmanlarından belli bir kesim i&ccedil;in &quot;Onlar sağırdırlar, dilsizdirler, k&ouml;rd&uuml;rler, bundan dolayı akıl erdiremezler.&quot;(2)&nbsp; buyrulmaktadır.</p>\n\n<p>\n	&nbsp; Bu ayette ge&ccedil;enlerin bilinen fiziki anlamda &ouml;z&uuml;rl&uuml; olmadıkları apa&ccedil;ık ortadadır; maksat, bir &ouml;nceki ayette olduğu gibi onların b&acirc;tın&icirc; &ouml;zellikleri ve ruh&icirc; sıfatlarıdır. (Bu ayeti bu şekilde tefsir etmemizin nedeni de eldeki ge&ccedil;mişe mevcut karinelerdir.)</p>\n\n<p>\n	&nbsp; Binaenaleyh, Kur&#39;anda Allah Te&acirc;la i&ccedil;in &quot;O&#39;nun iki eli de a&ccedil;ıktır&quot;(3) buyrulur, veya &quot;Bizim g&ouml;zlerimizin &ouml;n&uuml;nde gemiyi yap&quot; denilirken(4) hi&ccedil;bir zaman Allah Te&acirc;la&#39;nın&nbsp;&nbsp; eli, g&ouml;z&uuml;, kulağı vb. cism&icirc; &acirc;zaları olduğu gibi&nbsp; bir anlam kastedilmemektedir. Zira her cismin par&ccedil;aları vardır; zaman, mekan ve y&ouml;ne ihtiyacı vardır ve mutlaka bir de sonu vardır, yani&nbsp; yokolur gider. Allah Te&acirc;la ise bu t&uuml;r sıfatlardan tamamen ber&icirc; ve m&uuml;nezzehtir. O halde bu ayetlerde ge&ccedil;en &quot;Allah&#39;ın eli&quot;nden maksat O&#39;nun, b&uuml;t&uuml;n k&acirc;inatı egemenliği altında bulunduran mutlak ve sınırsız g&uuml;c&uuml;d&uuml;r; &quot;g&ouml;zler&quot; den maksat da &quot;O&#39;nun her şeyi bilmesi ve her şeye mutlak &acirc;lim olması&quot;dır.</p>\n\n<p>\n	Bu nedenledir ki yukarıda aktardığımız ayetlere&nbsp; yorumlar getirilmesine karşıyız; ister Allah Te&acirc;la&#39;nın sıfatları, ister başka hususlarda olsun, bu t&uuml;r ifadelere cism&icirc; anlamlar y&uuml;klenilemeyeceğine ve b&ouml;yle ayetlerdeki akl&icirc; ve nakl&icirc; karinelerin g&ouml;rmezden gelinemeyeceğine inanıyoruz. Nitekim d&uuml;nyadaki b&uuml;t&uuml;n konuşmacıların s&ouml;zlerinde bu t&uuml;r karineler vardır ve Kur&#39;an da bu y&ouml;ntemi resmen tanıdığını buyurmaktadır: &quot;Biz hi&ccedil;bir peygamberi kendi kavminin dilinden başkasıyla g&ouml;ndermedik ki onlara apa&ccedil;ık anlatsın.&quot;(5) Ancak, daha &ouml;nce de belirttiğimiz gibi karinelerin (belirti ve ip u&ccedil;larının) net ve kesin olması gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	---------------------------------------------</p>\n\n<p>\n	(1)- İsra / 72.</p>\n\n<p>\n	(2)- Bakara / 171.</p>\n\n<p>\n	(3)- Maide / 64.</p>\n\n<p>\n	(4)- Hud / 37.</p>\n\n<p>\n	(5)- İbrahim / 4.</p>','Kur\'an Tefsirinin Usul ve Kuralları','','publish','closed','open','','kuran-tefsirinin-usul-ve-kurallari','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2940',0,'post','',0),(2941,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p>\n	Ragıp el-İsfahan&icirc;&#39;ye g&ouml;re af, bir şeyi almaya kasdetmektir. Bu anlam, kelimenin &ccedil;eşitli kullanım yerlerinden elde edilmiştir. Afahu ve i&#39;tefahu yani yanındakini almak &uuml;zere onu kasdetti. Afet&#39;ir-rih&#39;ud-dare yani, r&uuml;zgar evin eserlerini almak &uuml;zere onu kasdetti. Araplar eskiyen ev i&ccedil;in afet&#39;id-daru derler. Bu ifade ince bir n&uuml;kte i&ccedil;erir. Ş&ouml;yle ki, eskiyen ev sanki kendi eserlerini ve g&uuml;zellik g&ouml;r&uuml;nt&uuml;lerini kasdederek almış ve bunlar g&ouml;zlerden kaybolmuştur. Affın y&uuml;ce Allah&#39;a isnat edilmesi de bu n&uuml;kteden dolayıdır. Sanki y&uuml;ce Allah kulu ile ilgilenerek onun yanındaki g&uuml;nahları alıyor ve onu g&uuml;nahsız bırakıyor.<br />\n	Bundan anlaşılıyor ki &ouml;rtmek anlamına gelen mağfiret i&ccedil;erik a&ccedil;ısından affın uzantısı ve sonucudur. &Ccedil;&uuml;nk&uuml; herhangi bir şey, mesela g&uuml;nah, &ouml;nce alınır, kaldırılır, sonra da &uuml;zeri &ouml;rt&uuml;l&uuml;r. B&ouml;ylece g&uuml;nahkarın g&uuml;nahı ne kendisi ve ne başkaları tarafından g&ouml;r&uuml;lmez. Y&uuml;ce Allah ş&ouml;yle buyuruyor:<br />\n	Bizi affet, bize mağfiret eyle. (Bakara, 286) Allah affedendir, mağfirette bulunandır. (Nisa, 99)<br />\n	Bundan ortaya &ccedil;ıkıyor ki, af ve mağfiret her ne kadar zihni değerlendirme bakımından birbirinden farklı iseler ve biri diğerinin uzantısı ise de, sonu&ccedil;ta ifade ettikleri anlam bakımından birdirler. Aynı şekilde bu iki kelimenin anlamı y&uuml;ce Allah&#39;a mahsus olan anlamlardan da değildir. Tersine, i&ccedil;erdikleri anlamlarıyla y&uuml;ce Allah&#39;tan başkası i&ccedil;in de kullanılabilirler. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor: Kendileri affederlerse, veya nikahlarını akdetmeye yetkili erkek affederse, o başka. (Bakara, 237) M&uuml;minlere de ki: Allah&#39;ın g&uuml;nlerini ummayanları bağışlasınlar (onlara mağfiret etsinler). (Casiye, 14) Onları affeyle, onlara Allah&#39;tan mağfiret dile ve yapacağın iş hakkında onların g&ouml;r&uuml;şlerini al. (Al-i İmran, 159) Y&uuml;ce Allah bu ayette savaştan ka&ccedil;an m&uuml;minleri affetmesini; g&uuml;nahlarına azar, serzeniş, y&uuml;z &ccedil;evirme gibi bir karşılık vermemesini ve Allah&#39;tan, g&uuml;nahın Allah hakkıyla ilgili izlerini bağışlamasını dilemesini Peygamber&#39;ine emrediyor.<br />\n	Ortaya &ccedil;ıkan bir başka ger&ccedil;ek de şudur: Af ve mağfiretin anlamının hem tekvin&icirc;, hem teşri&icirc;, hem d&uuml;nyev&icirc;, hem de uhrev&icirc; sonu&ccedil;larla bağlantılı olması m&uuml;mk&uuml;nd&uuml;r. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor: Başınıza gelen her musibet, mutlaka kendi elleriniz ile yaptıklarınızdandır. &Uuml;stelik Allah yaptıklarınızın &ccedil;oğunu affediyor. (Ş&ucirc;ra, 30) Bu ayetin d&uuml;nyev&icirc; sonu&ccedil;lar ve kalıntılara da şamil olduğu kesindir. Şu ayet de zahir&icirc; anlamı ile aynı niteliktedir: Melekler de Rablerine hamdederek O&#39;nu noksanlıklardan tenzih ediyorlar ve yery&uuml;z&uuml;ndekiler i&ccedil;in mağfiret diliyorlar. (Ş&ucirc;ra, 5) Hz. Adem ile eşinin y&uuml;ce Allah tarafından nakledilen şu s&ouml;zleri de aynı mahiyettedir. Ey Rabbimiz, biz kendimize zulmettik. Eğer sen bize mağfiret ve merhamet etmezsen, kesinlikle h&uuml;srana uğrayanlardan oluruz. (A&#39;raf, 23) Burada Hz. Adem ile eşinin zul&uuml;mlerinden maksadın, mevlev&icirc;-teşri nitelikli bir yasağı &ccedil;iğneme g&uuml;nahı değil; irşad&icirc;-&ouml;ğ&uuml;t nitelikli bir yasağı &ccedil;iğneme g&uuml;nahı olduğunu kabul ediyoruz.<br />\n	Kur&#39;an&#39;ın &ccedil;ok sayıdaki ayeti şunu g&ouml;steriyor: Allah&#39;a yakın olmak ve cennet nimetine ermek, daha &ouml;nce Allah&#39;ın mağfiretine nail olmaya, t&ouml;vbe ve benzeri yollarla şirkin ve g&uuml;nahların pasından arınmaya bağlıdır. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor: Hayır; onların işledikleri g&uuml;nahlar kalpleri &uuml;zerinde pas bağlamıştır. (Mutaffif&icirc;n, 14) Kim Allah&#39;a inanırsa, Allah onun kalbini doğruya hidayet eder. (Teğabun, 11)<br />\n	Kısacası af ve mağfiret, engeli giderme ve karşıt olan bağdaşmazı kaldırma kabilindendir. Y&uuml;ce Allah imanı ve ahiret yurdunu hayat, buna karşılık imanın eserlerini, ahiret ehlinin işlerini ve onların canlı hayatlarını nur saymıştır. Nitekim ş&ouml;yle buyuruyor:<br />\n	&Ouml;l&uuml; iken dirilttiğimiz ve kendisine insanlar arasında y&uuml;r&uuml;rken yararlandığı bir nur verdiğimiz kimse, karanlıklar i&ccedil;inde bocalayıp oradan bir t&uuml;rl&uuml; &ccedil;ıkamayan kimse gibi midir? (En&#39;am, 122) Asıl hayat, ahiret yurdundaki hayattır. &nbsp;(Ankebut, 64)<br />\n	Buna mukabil şirk &ouml;l&uuml;md&uuml;r, g&uuml;nahlar da karanlıklardır. Y&uuml;ce Allah ş&ouml;yle buyuruyor: K&acirc;firlerin amellerinin bir başka benzeri, engin bir denizin karanlıklarıdır. Bu denizi &uuml;st &uuml;ste binen dalgalar ve dalgaları da bulut &ouml;rter. Orada karanlıklar &uuml;st &uuml;ste binmiştir. &Ouml;yle ki, insan elini uzatsa onu fark edemez bile. Allah&#39;ın nur vermediği kimsenin nuru olmaz. (N&ucirc;r, 40) O halde mağfiret, &ouml;l&uuml;m&uuml; ve karanlığı gidermektir. Bu da ancak hayat ve nur ile olur. S&ouml;z konusu bu hayat imandan, bu nur da ilah&icirc; rahmetten ibarettir.<br />\n	Buna g&ouml;re kafirin ne hayatı ve ne nuru vardır. Mağfirete ermiş m&uuml;minin ise hem hayatı, hem de nuru vardır. G&uuml;nahları olan m&uuml;minin ise hayatı vardır, fakat nuru eksiktir. Bu eksiklik mağfiret sayesinde tamamlanır. Y&uuml;ce Allah ş&ouml;yle buyuruyor:<br />\n	Onların nurları &ouml;nlerinden ve yanlarından koşar da; &#39;Ey Rabbimiz, nurumuzu tamamla ve bize mağfiret et.&#39; derler. (Tahr&icirc;m, 8)<br />\n	Yaptığımız bu a&ccedil;ıklamaların t&uuml;m&uuml;nden şu ortaya &ccedil;ıkıyor: Af ve mağfiret kavramları tekvin&icirc; meselelerde y&uuml;ce Allah&#39;a isnat edildiğinde, engeli gidermek demektir ki, bu da o engeli ortadan kaldıracak sebebi devreye koyarak ger&ccedil;ekleşir. Bu iki kavram teşrii meselelerde y&uuml;ce Allah&#39;a isnat edildiğinde, yumuşak davranmayı ve benzerini engelleyen sebebi ortadan kaldırmaktır. Mutluluk ve bedbahtlık konusunda ise, mutluluğun &ouml;n&uuml;ndeki engeli kaldırmaktır.</p>','Affın ve Mağfiretin Kuran\'daki Anlamı','','publish','closed','open','','affin-ve-magfiretin-kurandaki-anlami','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2941',0,'post','',0),(2942,1,'2020-05-08 13:18:34','2020-05-08 10:18:34','<p style=\"text-align: center;\">\n	Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi (k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı) bağışlarız ve sizi şerefli ve g&uuml;zel bir yere sokarız.(Nisa/31)</p>\n\n<h2>\n	Ayetin A&ccedil;ıklaması</h2>\n\n<p>\n	&quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi bağışlarız.&quot;Ayetin orijinalinde ge&ccedil;en &quot;tectenib&ucirc;=ka&ccedil;ınırsanız&quot; kelimesi, &quot;ictinab&quot;, o da &quot;cenb&quot; k&ouml;k&uuml;nden gelir. &quot;Cenb&quot; insan v&uuml;cudunun yan kısmı demektir. İstiare yolu ile bundan fiil yapılmıştır. &Ccedil;&uuml;nk&uuml; insan bir şeyi isteyince y&uuml;z&uuml; ve v&uuml;cudunun &ouml;n kısmı ile ona d&ouml;ner. Buna karşılık bir şeyi istemeyip terk edince, ona yanını &ccedil;evirir ve b&ouml;ylece ondan uzaklaşır. Dolayısıyla &quot;ic-tinab&quot; terk etmek demektir. R&acirc;gıp el-İsfahan&icirc;, &quot;Bu kelime terk etmekten daha g&uuml;&ccedil;l&uuml; bir anlam taşır.&quot; diyor. Bunun sebebi kelimenin istiare yolu ile t&uuml;retilmiş olmasıdır. &quot;Canib=taraf&quot;, &quot;Cenibe=g&uuml;d&uuml;len, yanda giden&quot; ve &quot;ecnebi=yabancı&quot; kelimeleri de bu k&ouml;kten gelir.</p>\n\n<p>\n	Yine ayetin orijinalinde ge&ccedil;en &quot;nukeffir=&ouml;rteriz&quot; kelimesi &quot;tekfir&quot;, o da &quot;k&uuml;fr&quot; k&ouml;k&uuml;nden t&uuml;remiş ve anlamı &quot;&ouml;rtmek&quot;tir. Kur&#39;an&#39;da genellikle g&uuml;nahların affedilmesi anlamında kullanılır.</p>\n\n<p>\n	Yine ayette ge&ccedil;en &quot;kebair=b&uuml;y&uuml;kler&quot; kelimesi, &quot;keb&icirc;re&quot; kelimesinin &ccedil;oğuludur; aynen &quot;measi=g&uuml;nahlar&quot; vb. sıfatlar gibi isim yerine kullanılan bir sıfattır. B&uuml;y&uuml;kl&uuml;k anlam olarak izaf&icirc; (=g&ouml;receli, nisp&icirc;) bir kavramdır ve bir k&uuml;&ccedil;&uuml;k şey ile karşılaştırılarak ortaya &ccedil;ıkar. Bu ger&ccedil;ekten hareket edilerek, &quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden&quot; ifadesinden, yasaklanan g&uuml;nahlar i&ccedil;inde k&uuml;&ccedil;&uuml;k g&uuml;nahların da olduğu sonucuna varılmıştır. Buna g&ouml;re bu ayetten iki sonu&ccedil; &ccedil;ıkıyor:</p>\n\n<p>\n	<strong>Birincisi:</strong> G&uuml;nahlar k&uuml;&ccedil;&uuml;k veya b&uuml;y&uuml;k olarak ikiye ayrılır.</p>\n\n<p>\n	<strong>İkincisi: </strong>Ayetin orijinalinde ge&ccedil;en &quot;seyyiat=k&ouml;t&uuml;l&uuml;kler&quot; kelimesi, karşılıklılık ilişkisine bağlı olarak k&uuml;&ccedil;&uuml;k g&uuml;nahlar anlamına gelir.</p>\n\n<p>\n	Evet. İsyan ve azgınlık, mahlukun y&uuml;ce Allah karşısındaki zayıflığı g&ouml;z &ouml;n&uuml;ne alındığında, nasıl olursa olsun b&uuml;y&uuml;k bir olay ve &ouml;nemli bir iştir. Yalnız bu değerlendirmede, karşılaştırma bir g&uuml;nahla başka bir g&uuml;nah arasında değil, insan ile onun Rabbi arasında yapılıyor. B&ouml;yle olunca, bir bakış a&ccedil;ısına g&ouml;re her g&uuml;nahın b&uuml;y&uuml;k olması ile başka bir bakış a&ccedil;ısına g&ouml;re bazı g&uuml;nahların k&uuml;&ccedil;&uuml;k olmaları arasında &ccedil;elişki yoktur.</p>\n\n<p>\n	Bir g&uuml;nahın b&uuml;y&uuml;k oluşu onunla ilgili yasaklamanın &ouml;nemlilik derecesi ile ortaya &ccedil;ıkar. Bu da diğer g&uuml;naha ilişkin yasaklama ile karşılaştırılarak anlaşılır. Ayetteki &quot;size yasak edilen&quot; ifadesinde bu noktaya y&ouml;nelik işaret veya del&acirc;let olduğu s&ouml;ylenebilir. Yasaklamanın &ouml;nemlilik derecesi ise, onunla ilgili hitabın ısrarlı ve şiddet y&uuml;kl&uuml; oluşu veya cehennem azabı ve başka ceza tehdidine bağlanması ile anlaşılır.</p>\n\n<p>\n	&quot;Sizi şerefli ve g&uuml;zel bir yere sokarız.&quot; Ayetin orijinalinde ge&ccedil;en &quot;mudhalen=yer&quot; kelimesi ism-i mek&acirc;ndır. Burada ondan cennet veya y&uuml;ce Allah&#39;a yakınlık makamı kastediliyor ki, bu ikisi de sonu&ccedil;ta aynı kapıya &ccedil;ıkar.</p>\n\n<h1 style=\"text-align: center;\">\n	B&Uuml;Y&Uuml;K VE K&Uuml;&Ccedil;&Uuml;K G&Uuml;NAHLAR<br />\n	ve g&uuml;nahların bağışlanması &uuml;zerine</h1>\n\n<p>\n	&quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi (k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı) bağışlarız...&quot; ayetinin g&uuml;nahların b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k olarak ikiye ayrıldığına del&acirc;let ettiği ş&uuml;phesizdir, ki ayette k&uuml;&ccedil;&uuml;k g&uuml;nahlar, &quot;k&ouml;t&uuml;l&uuml;kler&quot; olarak adlandırılmıştır. Şu ayet de i&ccedil;erik bakımından bu ayetle aynıdır: &quot;Kitap (insanların amel defterleri) ortaya konmuştur. Su&ccedil;luların, onda yazılı olanlardan korkmuş olduklarını g&ouml;r&uuml;rs&uuml;n. Bir yandan da: &#39;Vay h&acirc;limize! Bu nasıl kitapmış! K&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k hi&ccedil;bir şey bırakmaksızın (yaptıklarımızın) hepsini sayıp d&ouml;km&uuml;ş.&#39; derler.&quot;(Kehf, 49) &Ccedil;&uuml;nk&uuml; g&uuml;nahk&acirc;rların amel defterinin i&ccedil;eriğinden duydukları korku, k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k kelimelerinden maksadın k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k g&uuml;nahlar olduğunu g&ouml;sterir.</p>\n\n<p>\n	&quot;Seyyie=k&ouml;t&uuml;l&uuml;k&quot; kelimesi i&ccedil;erik ve sahip olduğu yapı a&ccedil;ısından acı ve &uuml;z&uuml;nt&uuml; y&uuml;kl&uuml; olay veya davranış demektir. Bu y&uuml;zden kimi zaman meydana gelmeleri insanı &uuml;zen olaylar ve musibetler anlamında kullanılır. Şu ayetlerde olduğu gibi: &quot;Başına gelen k&ouml;t&uuml;l&uuml;k (musibet) ise nefsindendir.&quot; (Nis&acirc;, 79) &quot;(M&uuml;şrikler) senden iyilikten &ouml;nce k&ouml;t&uuml;l&uuml;ğ&uuml; (azabı) &ccedil;abucak istiyorlar.&quot; (Ra&#39;d, 6)</p>\n\n<p>\n	Kimi zaman da g&uuml;nahların sonu&ccedil;ları, d&uuml;nya ve ahirete ilişkin dış etkileri anlamında kullanılır. Şu ayetlerde olduğu gibi: &quot;Sonunda yaptıklarının cezası onlara ulaştı.&quot; (Nahl, 34) &quot;Yaptıklarının k&ouml;t&uuml; sonu&ccedil;ları başlarına gelecektir.&quot; (Z&uuml;mer, 51) Ancak bu anlam, ger&ccedil;ekte daha &ouml;nceki anlama d&ouml;n&uuml;ş&uuml;r. K&ouml;t&uuml;l&uuml;k kelimesi kimi yerde de g&uuml;nahın kendisi anlamına gelir. Şu ayette olduğu gibi: &quot;K&ouml;t&uuml;l&uuml;ğ&uuml;n cezası onun gibi bir k&ouml;t&uuml;l&uuml;kt&uuml;r.&quot; (Ş&ucirc;r&acirc;, 40)</p>\n\n<p>\n	G&uuml;nah anlamına gelen k&ouml;t&uuml;l&uuml;k hem b&uuml;y&uuml;k, hem de k&uuml;&ccedil;&uuml;k g&uuml;nahlar i&ccedil;in kullanılır. Şu ayette olduğu gibi: &quot;Yoksa k&ouml;t&uuml;l&uuml;kler işleyenler &ouml;l&uuml;mlerinde ve sağlıklarında kendilerini iman edip iyi işler yapan kimseler ile bir tutacağımızı mı sandılar? Ne k&ouml;t&uuml; h&uuml;k&uuml;m veriyorlar.&quot; (C&acirc;siye, 21) Bu anlama gelen daha bir&ccedil;ok ayet vardır.</p>\n\n<p>\n	K&ouml;t&uuml;l&uuml;k kelimesi bazen de k&uuml;&ccedil;&uuml;k g&uuml;nahlar anlamında kullanılır. Bunun &ouml;rneği incelemekte olduğumuz &quot;Eğer size yasak edilen g&uuml;nah-ların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi (k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı) bağışlarız.&quot; ayetidir. &Ccedil;&uuml;nk&uuml; b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınıldığı farz edildiği takdirde geriye k&uuml;&ccedil;&uuml;k g&uuml;nahlardan başka k&ouml;t&uuml;l&uuml;k kalmaz.</p>\n\n<p>\n	Kısacası, bu ayetin g&uuml;nahların kendileri arasındaki karşılaştırmaya dayalı olarak iki gruba ayrıldıklarına del&acirc;let ettiği ş&uuml;phe edilmemesi gereken bir ger&ccedil;ektir.</p>\n\n<p>\n	Ş&uuml;phe edilmemesi gereken bir başka ger&ccedil;ek de bu ayetin, Allah&#39;ın l&uuml;tfunu vurguladığıdır. &Ccedil;&uuml;nk&uuml; bu ayet ince bir il&acirc;h&icirc; ilgi ile m&uuml;minlere, bazı g&uuml;nahlardan uzak durdukları takdirde diğer bazı g&uuml;nahlarının affedileceğini, k&ouml;t&uuml;l&uuml;klerinin &ouml;rt&uuml;leceğini duyuruyor. Bu nedenle ayetin verdiği mesaj, k&uuml;&ccedil;&uuml;k g&uuml;nahlara ilişkin bir kışkırtma, bir &ouml;zendirme değildir. B&ouml;yle d&uuml;ş&uuml;nmek anlamsızdır. &Ccedil;&uuml;nk&uuml; ayet b&uuml;y&uuml;k g&uuml;nahları terk etmeye, ş&uuml;pheye yer vermeyecek kesin bir dille &ccedil;ağırıyor. Oysa &quot;nasıl olsa k&uuml;&ccedil;&uuml;kt&uuml;r&quot; diye &ouml;nem vermeyerek ve umursamayarak k&uuml;&ccedil;&uuml;k g&uuml;nah işlemek, bu niteliği ile bir azgınlık ve Allah&#39;ın emrine &ouml;nem vermeme &ouml;rneğine d&ouml;n&uuml;ş&uuml;r ki, bu b&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml;d&uuml;r. Tersine bu ayet, k&ouml;t&uuml;l&uuml;klerin bilgisizliğe dayalı zaaf &uuml;zere yaratılan insan tarafından, cahilliğinin ve nefsinin kışkırtmasının etkisi ile her an işlenebilecekleri ger&ccedil;eği g&ouml;z &ouml;n&uuml;nde bulundurularak affedilecekleri vaadini veriyor.</p>\n\n<p>\n	Buna g&ouml;re ayetin mesajı, g&uuml;nahların affedileceğini vadeden t&ouml;vbeye davet edici ayetlerle aynıdır. Mesel&acirc; şu ayet gibi: &quot;De ki: Ey kendi nefislerine k&ouml;t&uuml;l&uuml;k edip aşırı giden kullarım! Allah&#39;ın rahmetinden &uuml;midinizi kesmeyin. &Ccedil;&uuml;nk&uuml; Allah b&uuml;t&uuml;n g&uuml;nahları bağışlar. Ş&uuml;phesiz ki o, &ccedil;ok bağışlayan ve &ccedil;ok esirgeyendir. Rabbinize d&ouml;n&uuml;n...&quot; (Z&uuml;mer, 53-54) Şimdi &quot;Bu ayet t&ouml;vbe kapısını a&ccedil;arak ve t&ouml;vbe m&uuml;jdesi ile kalpleri rahatlatarak insanları g&uuml;nah işlemeye teşvik ediyor&quot; demek nasıl doğru değilse, incelediğimiz ayet i&ccedil;in de b&ouml;yle bir iddiada bulunmak aynı gerek&ccedil;e ile yersiz olur. Tersine bu t&uuml;r seslenişler &uuml;mitsiz kalplere &uuml;mit aşılayarak onlara hayat verir.</p>\n\n<p>\n	Bu s&ouml;ylediklerimizden anlaşılıyor ki bu ayet, b&uuml;y&uuml;k g&uuml;nahların tanınmasını, hangileri olduğunun bilinmesini engellemiyor. Yani ayet, &quot;Madem ki, b&uuml;y&uuml;k g&uuml;nahların neler olduğunu bilmiyorsunuz, o h&acirc;lde bu g&uuml;nahlara girmemek ve onları işlemenin sonu&ccedil;ları ile karşı karşıya kalmamak i&ccedil;in b&uuml;t&uuml;n g&uuml;nahlardan sakınmak zorundasınız.&quot; demek istemiyor. B&ouml;yle bir anlam ayetin i&ccedil;eriğinden uzaktır. Tersine ayetten an-laşılan şudur: &quot;Bu ayetin muhatapları b&uuml;y&uuml;k g&uuml;nahların neler olduğunu biliyorlar ve onlar hakkındaki yasaklamalardan bu mahvedici k&ouml;t&uuml;l&uuml;kleri diğerlerinden ayırt ediyorlar.&quot;</p>\n\n<p>\n	En azından ş&ouml;yle denebilir: &quot;Bu ayet b&uuml;y&uuml;k g&uuml;nahları bilmeye ve tanımaya &ccedil;ağırıyor ki, y&uuml;k&uuml;ml&uuml;ler onlardan sakınmaya gereken &ouml;nemi versinler ve bunun yanı sıra diğer g&uuml;nahları da k&uuml;&ccedil;&uuml;msemeye kalkış-masınlar. &Ccedil;&uuml;nk&uuml; daha &ouml;nce s&ouml;ylediğimiz gibi b&ouml;yle bir k&uuml;&ccedil;&uuml;mseme ve umursamazlık b&uuml;y&uuml;k g&uuml;nahlardan biridir.&quot;</p>\n\n<p>\n	Daha a&ccedil;ık&ccedil;ası, insan b&uuml;y&uuml;k g&uuml;nahların neler olduğunu bildiği takdirde, onları ayırt edip belirlediğinde, onların &ccedil;iğnenmeleri h&acirc;linde asla g&ouml;z yumulmayacak yasaklar olduklarını bilmiş olur ve bunların affedilmesinin ancak kesin bir pişmanlıkla ve kararlı bir t&ouml;vbe ile m&uuml;mk&uuml;n olduğunu g&ouml;z ardı etmez. Bu bilginin kendisi ise, insanın uyanmasını ve g&uuml;nahlardan ka&ccedil;ınmasını gerektirir.</p>\n\n<p>\n	Şefaate gelince, o her ne kadar bir ger&ccedil;ek olsa da onunla ilgili olarak daha &ouml;nce yaptığımız incelemelerde s&ouml;ylediğimiz gibi, o Allah&#39;ın emrini hafife alanlara, t&ouml;vbe ve pişmanlıkla alay edenlere fayda sağlamaz. Şefaate g&uuml;venerek g&uuml;nah işlemek ise y&uuml;ce Allah&#39;ın emrini hafife almak, onu umursamamaktır. Bu da şefaat imk&acirc;nını kesinlikle ortadan kaldıran, hel&acirc;k edici bir b&uuml;y&uuml;k g&uuml;nahtır.</p>\n\n<p>\n	Bu a&ccedil;ıklamalarla daha &ouml;nce değindiğimiz bir ger&ccedil;ek a&ccedil;ıklık kazanmış olur. O ger&ccedil;ek şudur: G&uuml;nahın b&uuml;y&uuml;kl&uuml;ğ&uuml; onunla ilgili ısrar ve tehdit şeklinde ger&ccedil;ekleşen yasaklamanın şiddetinden anlaşılır.</p>\n\n<p>\n	Şimdiye kadar s&ouml;ylediklerimizden, b&uuml;y&uuml;k g&uuml;nahlar hakkında ileri s&uuml;r&uuml;len diğer g&ouml;r&uuml;şlerin mahiyeti ve ne gibi bir duruma sahip oldukları ortaya &ccedil;ıkar. Bu g&ouml;r&uuml;şlerin sayısı &ccedil;oktur. Onların bazıları şunlardan ibarettir:</p>\n\n<p>\n	1- B&uuml;y&uuml;k g&uuml;nahlar, Allah&#39;ın ahirette onlarla ilgili azaplarını ilan ettiği ve d&uuml;nyada da haklarında had cezası belirlediği g&uuml;nahlardır.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şe yapılacak itirazımız şudur: Bilindiği gibi k&uuml;&ccedil;&uuml;k bir g&uuml;nahı tekrar tekrar işlemenin kendisi de b&uuml;y&uuml;k g&uuml;nahlardandır. &Ccedil;&uuml;nk&uuml; Peygamberimiz (s.a.a) ş&ouml;yle buyurmuştur: &quot;T&ouml;vbe etmekle b&uuml;y&uuml;k g&uuml;nah, tekrar tekrar işlemekle k&uuml;&ccedil;&uuml;k g&uuml;nah olmaz.&quot; Bu hadis S&uuml;nn&icirc;[1] ve Şi&icirc; kanallardan[2] nakledilen sahih bir hadistir. Oysa şeriat tekrar tekrar k&uuml;&ccedil;&uuml;k g&uuml;nah işleme su&ccedil;u i&ccedil;in herhangi bir had cezası belirlemiş değildir. K&acirc;firleri dost edinmek ve faizcilik de Kur&#39;an&#39;da yasaklanan en b&uuml;y&uuml;k g&uuml;nahlardandırlar; ama onlara ilişkin bir had cezası belirlenmemiştir.</p>\n\n<p>\n	2- B&uuml;y&uuml;k g&uuml;nah, y&uuml;ce Allah&#39;ın Kur&#39;an&#39;da cehennem ateşi ile cezalandıracağını ilan ettiği g&uuml;nahlardır. Bu g&ouml;r&uuml;ş&uuml; savunanların bazıları Kur&#39;an&#39;a s&uuml;nneti de ekliyorlar.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şe y&ouml;nelik itirazımız şudur: Bunun tersinin genel h&uuml;k&uuml;m olduğuna ilişkin bir delil yoktur. Yani Kur&#39;an&#39;da veya Kur&#39;an ile s&uuml;nnette cehennem ile cezalandırılacağı ilan edilmeyen her g&uuml;nahın k&uuml;&ccedil;&uuml;k g&uuml;nah olduğunu s&ouml;yleyemeyiz.</p>\n\n<p>\n	3- B&uuml;y&uuml;k g&uuml;nah, dini hafife alma, onu umursamama mesajı veren her g&uuml;nahtır. Bu g&ouml;r&uuml;ş İmam-ul Haremeyn tarafından ileri s&uuml;r&uuml;lm&uuml;ş ve Fahr-i Raz&icirc; tarafından da onaylanmıştır.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şe y&ouml;nelik itirazımız şudur: Bu tutum haddi aşma ve &ouml;l&ccedil;&uuml;leri &ccedil;iğneme g&ouml;stergesidir ki, o da b&uuml;y&uuml;k g&uuml;nahlardandır. Ama b&ouml;yle bir yaklaşımla yapılmamış bile olsalar, aslında b&uuml;y&uuml;k olan g&uuml;nahlar vardır. Yetim malı yemek, evlenilmesi yasak kadınlarla zina yapmak ve gerek&ccedil;esiz olarak bir m&uuml;mini &ouml;ld&uuml;rmek gibi.</p>\n\n<p>\n	4- B&uuml;y&uuml;k g&uuml;nah, sonradan eklenen arız&icirc; bir nitelik gerek&ccedil;esi ile değil de kendi &ouml;z nitelik y&uuml;z&uuml;nden yasaklanan k&ouml;t&uuml;l&uuml;kt&uuml;r. Bu g&ouml;r&uuml;ş bir &ouml;nceki g&ouml;r&uuml;ş&uuml;n mukabili gibidir.</p>\n\n<p>\n	Buna karşı itirazımız şudur: Haddi aşmak ve Allah&#39;ın emrini hafife almak gibi tutumlar her ne kadar arız&icirc; niteliklerdir; ama yine de b&uuml;y&uuml;k g&uuml;nahlardandır ve bu sıfatlar bir g&uuml;naha eklendiklerinde, onunla birleştiklerinde o g&uuml;nah hel&acirc;k edici b&uuml;y&uuml;k g&uuml;nahlardan biri olmaktadır.</p>\n\n<p>\n	5- B&uuml;y&uuml;k g&uuml;nahlar, Nis&acirc; suresinin başlangıcından otuzuncu ayetinin sonuna kadar değinilmiş olan g&uuml;nahlardır. Bu g&ouml;r&uuml;ş&uuml; savunan sanki şunu kastediyor: &quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız...&quot;ayetinde ifade edilen b&uuml;y&uuml;k g&uuml;nahlarla, bu surenin daha &ouml;nceki ayetlerinde a&ccedil;ıklanan akrabalık ilişkilerini kesmek, yetim malı yemek, zina etmek gibi g&uuml;nahlara işaret ediliyor.</p>\n\n<p>\n	Buna y&ouml;nelik itirazımız ise, bu g&ouml;r&uuml;ş&uuml;n ayetin mutlak ifadesi ile bağdaşmayacağı şeklindedir.</p>\n\n<p>\n	6- Allah tarafından yasaklanan her k&ouml;t&uuml;l&uuml;k b&uuml;y&uuml;k g&uuml;nahtır. İbn-i Abbas tarafından savunulduğu ileri s&uuml;r&uuml;len bu g&ouml;r&uuml;ş, &ouml;yle sanıyorum ki Allah&#39;a karşı &ccedil;ıkmanın &ouml;nemli bir g&uuml;nah olduğu ger&ccedil;eğine dayanıyor.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şe karşı şu itirazı ileri s&uuml;r&uuml;yoruz: Daha &ouml;nce s&ouml;ylediğimiz gibi g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılması g&uuml;nahların birbirleri ile karşılaştırılması ile oluyor. Bu g&ouml;r&uuml;ş ise, bir kul olan insanın tutumu ile b&uuml;t&uuml;n varlıkların Rabbi olan Allah&#39;ı karşılaştırmayı dayanak noktası olarak alıyor. &quot;Kebaire ma...=eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden...&quot; ifadesindeki izafetin (=tamlamanın) a&ccedil;ıklama amacı taşıdığını sanan bazı kimselerin bu g&ouml;r&uuml;şe yakınlık g&ouml;stermeleri m&uuml;mk&uuml;nd&uuml;r. Fakat ayetteki izafeti bu anlamda kabul etmek doğru değildir. &Ccedil;&uuml;nk&uuml; o zaman ayetin anlamı, &quot;Eğer b&uuml;t&uuml;n g&uuml;nahlardan ka&ccedil;ınırsanız, g&uuml;nahlarınızı bağışlarız.&quot; şeklinde olur. Oysa eğer b&uuml;t&uuml;n g&uuml;nahlardan ka&ccedil;ınılırsa, ortada affedilecek herhangi bir k&ouml;t&uuml;l&uuml;k kalmaz. Eğer bu ifadeden ayetin inişinden &ouml;nce m&uuml;minler tarafından o g&uuml;ne kadar işlenen g&uuml;nahların affedileceği kastedildiği ileri s&uuml;r&uuml;l&uuml;rse, o zaman bu ayet sadece inişi sırasında yaşayan bazı kimseleri ilgilendirmiş olur ki, bu da ayetin g&ouml;r&uuml;n&uuml;rdeki genel &uuml;sl&ucirc;bu ile bağdaşmaz. Bununla birlikte genelliği &uuml;zerinde durulursa, o zaman ayetin anlamı ş&ouml;yle olur: &quot;Eğer siz b&uuml;t&uuml;n g&uuml;nahlardan ka&ccedil;ınmaya karar verir de fiilen onlardan ka&ccedil;ınırsanız, sizin daha &ouml;nceki g&uuml;nahlarınızı affederiz.&quot; Bu, &ouml;rneği &ccedil;ok az olan veya hi&ccedil; olmayan nadir bir durumdur. Bu y&uuml;zden ayetin genelliğini bu değerlendirmeye yorumlamak doğru değildir. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&#39;ın &ouml;zel koruması altında olanlar dışında kalan insanlar g&uuml;nahtan ve hatadan salim olamazlar. Buna iyice dikkat ediniz.</p>\n\n<p>\n	7- K&uuml;&ccedil;&uuml;k g&uuml;nah, cezası sahibinin sevaplarından az olan g&uuml;nahtır. B&uuml;y&uuml;k g&uuml;nah da cezası sahibinin sevaplarından &ccedil;ok olan g&uuml;nahtır. Bu g&ouml;r&uuml;ş&uuml;n Mutezile mezhebi tarafından savunulduğu s&ouml;ylenmiştir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş karşısında s&ouml;ylenecek s&ouml;z şudur: Bu g&ouml;r&uuml;şe ne bu ayet, ne de başka bir ayet del&acirc;let etmiyor. Evet g&uuml;nahların sevaplar karşısında silinebileceği Kur&#39;an ayetleri ile sabit olan bir ger&ccedil;ektir; fakat bu b&uuml;t&uuml;n g&uuml;nahlar i&ccedil;in değil belli olmayan bazı g&uuml;nahlar i&ccedil;in ge&ccedil;erlidir. İster bu işlem Mutezile mezhebinin savunduğu g&ouml;r&uuml;ş şeklinde olsun, ister &ouml;yle olmasın. Bu tefsir kitabının ikinci cildinde sevapların g&uuml;nah-la yok olmasının anlamı geniş bir şekilde incelenmişti.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;n savunucuları, b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınıldığı takdirde k&uuml;&ccedil;&uuml;k g&uuml;nahların Allah tarafından affedilmesinin gerekli olacağını, k&uuml;&ccedil;&uuml;k g&uuml;nah sahiplerini sorumlu tutmanın g&uuml;zel olmayacağını ileri s&uuml;rm&uuml;şlerdir ki, bu ayetin buna da del&acirc;let etmediği kesindir.</p>\n\n<p>\n	8- K&uuml;&ccedil;&uuml;kl&uuml;k ve b&uuml;y&uuml;kl&uuml;k iki itibar&icirc; sıfat olup, her g&uuml;naha arız&icirc; olarak eklenebilirler. İnsanın Allah&#39;ın emrini hafife alarak veya alaya alarak ya da umursamayarak işlediği her g&uuml;nah b&uuml;y&uuml;kt&uuml;r. Fakat eğer aynı g&uuml;nah &ouml;fkeye kapılarak, korkuya yenilerek veya şehvetin baskısı altında kalarak işlenirse, b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmak şartı ile affa uğrayacak k&uuml;&ccedil;&uuml;k bir g&uuml;nah olur.</p>\n\n<p>\n	S&ouml;z&uuml; edilen bu ek sıfatlar, inat&ccedil;ılık ve Allah&#39;a karşı gelme başlıkları altında toplanabilecek sıfatlar oldukları i&ccedil;in bu g&ouml;r&uuml;ş&uuml; ş&ouml;yle &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r: Dince yasaklanan her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;k eğer inatla ve Allah&#39;ın emrini bile bile &ccedil;iğneyerek işlenirse, o g&uuml;nah b&uuml;y&uuml;k olur. Aksi takdirde işlenecek her g&uuml;nah, inattan ve Allah&#39;ın emrini bile bile &ccedil;iğnemekten ka&ccedil;ınılması şartı ile affa uğrayacak bir k&uuml;&ccedil;&uuml;k g&uuml;nahtır.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;n savunucularından biri ş&ouml;yle diyor: &quot;Her k&ouml;t&uuml;l&uuml;kte, Al-lah&#39;ın ilan ettiği her yasaklamada, bir veya birka&ccedil; b&uuml;y&uuml;k g&uuml;nah ya da bir veya birka&ccedil; k&uuml;&ccedil;&uuml;k g&uuml;nah vardır. Her g&uuml;nahtaki en b&uuml;y&uuml;k g&uuml;nah yasağı ve emri umursamamak, y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; &ouml;nemsememektir. G&uuml;nahı tekrar tekrar işlemek de bu kategoriye girer. &Ccedil;&uuml;nk&uuml; tekrarcasına bir g&uuml;nahı işleyen kimsenin, emri ve yasağı &ouml;nemsemesi, umursaması s&ouml;z konusu o-lamaz. Nitekim y&uuml;ce Allah: &#39;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız (yani size yasaklanan her b&uuml;y&uuml;k g&uuml;nah ve k&ouml;t&uuml;l&uuml;kten ka&ccedil;ınırsanız), sizin k&ouml;t&uuml;l&uuml;klerinizi bağışlarız.&#39; (Yani g&uuml;nahlarınızın k&uuml;&ccedil;&uuml;klerini affeder, onlardan sizi sorguya &ccedil;ekmeyiz.) buyuruyor.&quot;</p>\n\n<p>\n	Bu g&ouml;r&uuml;şte şu tutarsızlık vardır: Herhangi bir g&uuml;nahın Allah&#39;a karşı gelinerek yapılmasının onu b&uuml;y&uuml;k g&uuml;nah h&acirc;line getirmesi, b&uuml;y&uuml;kl&uuml;ğ&uuml;n &ouml;l&ccedil;&uuml;s&uuml;n&uuml; sadece bu anlayışla sınırlı g&ouml;rmeyi gerektirmez. Aksi takdirde bu arız&icirc; sıfatların hi&ccedil;birini &uuml;zerinde taşımayan bazı g&uuml;nahların sırf kendi nitelikleri y&uuml;z&uuml;nden b&uuml;y&uuml;k g&uuml;nah sayılmamaları gibi bir durum ortaya &ccedil;ıkar. Oysa yabancı bir kadına bakmaya nispetle akraba ile zina yapmak, bir kişiyi d&ouml;vmeye nispetle onu gerek&ccedil;esiz olarak &ouml;ld&uuml;rmek ister s&ouml;z&uuml; edilen arız&icirc; sıfatları taşısınlar, ister taşımasınlar iki b&uuml;y&uuml;k g&uuml;nahtırlar. Evet, işlenen g&uuml;naha s&ouml;z konusu arız&icirc; ve hel&acirc;k edici sıfatlar eklendik&ccedil;e, bu sıfatlara bağlı olarak yasaklama şiddetlenir ve g&uuml;nah daha da b&uuml;y&uuml;k olur. Buna g&ouml;re nefsin arzusuna kapılarak, şehvete yenilerek ve cahillik y&uuml;z&uuml;nden yapılan bir zina, bu g&uuml;nahın ağırlığını umursamayarak ve onu mubah sayarak yapılan zina gibi değildir.</p>\n\n<p>\n	Şu da var ki, &quot;Eğer her g&uuml;nahın b&uuml;y&uuml;ğ&uuml;nden ka&ccedil;ınırsanız, sizin yaptığınız o g&uuml;nahın k&uuml;&ccedil;&uuml;ğ&uuml;n&uuml; affederiz.&quot; şeklindeki bir anlam seviyesiz bir anlamdır. &quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi bağışlarız.&quot; ayetinin i&ccedil;eriği ile s&ouml;z akışının ahengi bakımından bağdaşmaz. Bu a&ccedil;ıktır; kelam &uuml;sl&ucirc;pları ile azıcık &uuml;nsiyeti olan herkes bunu fark eder.</p>\n\n<p>\n	9- Bu g&ouml;r&uuml;şlerden biri de Gazal&icirc;&#39;den nakledilen[3] ve bu konudaki g&ouml;r&uuml;şleri bir araya getirdiği izlenimini veren şu g&ouml;r&uuml;şt&uuml;r: &quot;G&uuml;nahlar birbirlerine nispetle b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k diye ikiye ayrılırlar. Yabancı bir kadına bakmaya nispetle evlenilmesi yasak olan iffetli bir kadınla zina yapmak gibi. Ger&ccedil;i bazı g&uuml;nahlar, hel&acirc;k edici bazı sıfatların eklenmesi ile b&uuml;y&uuml;k h&acirc;le gelirler. &Ouml;rneğin k&uuml;&ccedil;&uuml;k bir g&uuml;nahı işlemek, her ne kadar aslında b&uuml;y&uuml;k olmayan bir g&uuml;nahtır; ama tekrar tekrar işlemek gibi bir sıfatın ona eklenmesiyle b&uuml;y&uuml;k olur.&quot;</p>\n\n<p>\n	&quot;Bu s&ouml;ylenenlerden ortaya &ccedil;ıkıyor ki, g&uuml;nahlar birbirleri ile karşılaştırıldıklarında, yapılan k&ouml;t&uuml;l&uuml;ğ&uuml;n kendisine ve eylemin c&uuml;r&uuml;m&uuml;ne g&ouml;re k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılırlar. Sonra bu g&uuml;nahlar, onlardan doğan sonu&ccedil;ların ve meydana gelen vebalin sevapları yok etme hususunda bıraktıkları etki bakımından da ikiye ayrılırlar. Ş&ouml;yle ki, eğer g&uuml;nahlar sevaplara galip gelerek onlardan fazla olursa, sevapların silinmesine, yok olmasına ve eğer az olursa, sevapların eksilmesine yol a&ccedil;arlar. Dolayısıyla bu durumda kendilerine denk miktardaki sevapların yok olması ile yok olurlar. &Ccedil;&uuml;nk&uuml; her itaatin insanın nefsi ve vicdanı &uuml;zerinde g&uuml;zel bir etkisi olur. Bu etki o vicdanın makamının y&uuml;kselmesini, Allah&#39;tan uzaklık pisliğinden arınmasını ve cahillik karanlığından kurtulmasını gerektirir. Tıpkı bunun gibi her g&uuml;nahın da insanın nefsi &uuml;zerinde k&ouml;t&uuml; bir etkisi olur. Bu etki de az &ouml;nce s&ouml;ylediğimizin tersi olan sonu&ccedil;ları doğurur. Yani nefsin seviyesini aşağılara indirir, onu Allah&#39;tan uzak kalmanın &ccedil;ukuruna ve cahilliğin karanlığına d&uuml;ş&uuml;r&uuml;r.&quot;</p>\n\n<p>\n	&quot;Yaptığı ibadet ve itaat sayesinde nefsi i&ccedil;in belli &ouml;l&ccedil;&uuml;de nur ve temizlik hazırlamış olan insan bir miktar g&uuml;nah işlediği zaman, bu g&uuml;nahın karanlığı ile ibadetin nuru mutlaka birbiri ile &ccedil;atışacaktır. Eğer bu &ccedil;atışmada g&uuml;nahın karanlığı ve k&ouml;t&uuml;l&uuml;ğ&uuml;n vebali ibadetin nurunu yenir, ona karşı &uuml;st&uuml;n gelirse, ibadetin nurunu giderir ve sevapları yok eder. İşte bu durumda o g&uuml;nah b&uuml;y&uuml;k g&uuml;nah olur. Yok, eğer ibadet kendisinde bulunan nur, saflık ve temizlik ile g&uuml;nahlara galip gelirse, cahilliğin karanlığını ve g&uuml;nahın kirini giderir. Yalnız bu giderme sırasında g&uuml;nahın karanlığına denk miktardaki ibadet nuru da kaybolur. Fakat ibadetin geride kalan nuru ve saflığı nefsi aydınlatmaya ve arındırmaya devam eder. İşte g&uuml;nahlar ile sevapların birbirlerini yok etmelerinin anlamı budur. Bu, k&uuml;&ccedil;&uuml;k g&uuml;nahların affedilmesinin ve k&ouml;t&uuml;l&uuml;klerin &ouml;rt&uuml;lmesinin anlamının ta kendisidir. İşte bu t&uuml;r g&uuml;nahlar, k&uuml;&ccedil;&uuml;k g&uuml;nahlardır.&quot;</p>\n\n<p>\n	&quot;Bir de k&ouml;t&uuml;l&uuml;klerin ve iyiliklerin cezaları ve sevapları bakımından denk olmaları şıkkı var. Akıl, ilk bakışta bunu muhtemel g&ouml;rebilir. Bu şık, insanın g&uuml;nahsız ve sevapsız bir boş sayfa gibi farz edilmesinin, nefsinin hem karanlıktan ve hem de nurdan pay almamış olmasının varsayılmasının m&uuml;mk&uuml;n olmasını gerektirir. Fakat, &quot;(İnananların) bir b&ouml;l&uuml;m&uuml; cennette ve bir b&ouml;l&uuml;m&uuml; de &ccedil;ılgın alevli cehennemdedir.&quot; (Ş&ucirc;r&acirc;, 7) ayeti bu şıkkı ge&ccedil;ersiz kılmaktadır.&quot; Gazal&icirc;&#39;nin s&ouml;zlerinden &ouml;zetle aktardığımız alıntı burada sona erdi.</p>\n\n<p>\n	Fahr-i Raz&icirc; bu g&ouml;r&uuml;ş&uuml;, kendisine g&ouml;re batıl olan Mutezile mezhebinin ilkelerine dayandığı gerek&ccedil;esi ile reddetmiştir. Fakat el-Menar tefsirinin sahibi, kendi tefsirinde Raz&icirc;&#39;ye şiddetle karşı &ccedil;ıkarak ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Eğer g&uuml;nahların kendilerinin k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılmaları Kur&#39;an&#39;da a&ccedil;ık bir şekilde yer alsaydı İbn-i Abbas&#39;ın bu ayrıma karşı &ccedil;ıkması mantığa sığar mıydı? Hayır, sığmazdı. Hatta Abdurrezzak&#39;ın rivayetine g&ouml;re İbn-i Abbas&#39;a, &#39;B&uuml;y&uuml;k g&uuml;nahlar yedi tane midir?&#39; diye sorulduğunda, &#39;Onlar yetmiş taneye daha yakındır.&#39; karşılığını veriyor. Said b. Cubeyr ise bu cevabın, &#39;Onlar yedi y&uuml;z taneye daha yakındır.&#39; şeklinde olduğunu nakletmiştir. Ama g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrılmasına karşı &ccedil;ıkan g&ouml;r&uuml;ş, Eş&#39;ar&icirc; mezhebine nispet verilmiştir.&quot;</p>\n\n<p>\n	&quot;Galiba onların arasından bu g&ouml;r&uuml;ş&uuml; savunanlar, mezkur s&ouml;zleri tevil etme yolu ile de olsa Mutezile mezhebinin g&ouml;r&uuml;ş&uuml;ne karşı &ccedil;ıkmak istemişlerdir. Bu gayret İbn-i Fevrek&#39;in s&ouml;zlerinden anlaşılıyor. Bu zat Eş&#39;ar&icirc;lerin g&ouml;r&uuml;şlerini d&uuml;zelterek ş&ouml;yle demiştir: &quot;Allah&#39;a karşı işlenen g&uuml;nahların hepsi b&uuml;y&uuml;k g&uuml;nahtır. Yalnız bazılarına k&uuml;&ccedil;&uuml;k ve bazılarına b&uuml;y&uuml;k denmiş olması, g&ouml;receli (izaf&icirc;) bir adlandırmadır.[4] Mutezile mezhebi ise g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrıldığını s&ouml;yl&uuml;yor; fakat bu g&ouml;r&uuml;ş doğru değildir.&quot; İbn-i Fevrek daha sonra bu s&ouml;zlerinin devamında tefsirini yaptığımız ayeti, anlamına uzak d&uuml;şecek bi&ccedil;imde tevil etmiştir.&quot;</p>\n\n<p>\n	&quot;Acaba sırf Mutezile mezhebine, hem de doğru g&ouml;r&uuml;şleri hakkında bile olsa, karşı &ccedil;ıkmak i&ccedil;in ayetler ve hadisler tevil edilebilir mi?! Bu, garipsenecek bir durum değildir. &Ccedil;&uuml;nk&uuml; mezhep taassubu bir&ccedil;ok zeki ilim adamını, zek&acirc;larının kendilerine ve &uuml;mmetlerine yarar sağlamasından alıkoymuştur. Bu taassup, o ilim adamlarının eserlerinin ger&ccedil;eği araştırmayı engelleyen tartışmalarla dolmasına yol a&ccedil;arak M&uuml;sl&uuml;manlar i&ccedil;in fitne kaynağı olmalarına sebep olmuştur. Nitekim Raz&icirc;&#39;nin, Gazal&icirc;&#39;den yaptığı aktarmaları ve taassup sonucu onun s&ouml;zlerini nasıl reddettiğini, ona bu konuda verdiği cevabı aşağıda g&ouml;receksiniz. Halbuki Raz&icirc; nerede, Gazal&icirc; nerede? Muaviye nerede, Hz. Ali (a.s) nerede?&quot; el-Menar tefsirinden yapılan alıntı burada sona erdi. el-Menar&#39;ın yazarı daha sonra bu s&ouml;zlerini, Gazal&icirc;&#39;den ve Raz&icirc;&#39;den yaptığımız nakillere değinerek bağlıyor.</p>\n\n<p>\n	Fakat bize g&ouml;re, Gazal&icirc;&#39;nin g&ouml;r&uuml;şleri her ne kadar genel olarak yerinde ise de şu bakımlardan tutarsız ve yanılgılıdır:</p>\n\n<p>\n	Birinci tutarsızlık: Gazal&icirc;&#39;nin sevapların ve cezaların birbirlerini g&ouml;t&uuml;rmesi, galip gelen tarafın diğerini yok etmesi yolu ile g&uuml;nahların k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k diye ikiye ayrıldığı yolundaki g&ouml;r&uuml;ş&uuml;, s&ouml;zlerinin başında yaptığı ve g&uuml;nahların kendi niteliklerine ve c&uuml;r&uuml;mlerine dayanılarak ikiye ayrılmalarını &ouml;ng&ouml;ren g&ouml;r&uuml;ş&uuml; ile her zaman uyuşmuyor. &Ccedil;&uuml;nk&uuml; &ouml;z&uuml; itibarı ile b&uuml;y&uuml;k olduğu kesin olarak bilinen bir&ccedil;ok g&uuml;nahın, bu g&uuml;nahları işleyen kimsenin &ccedil;ok sayıdaki sevabı ile karşılaşarak yok olmaları ve sevapların onlara galip gelmeleri m&uuml;mk&uuml;nd&uuml;r. [Bu ise a&ccedil;ık bir &ccedil;elişkidir. &Ccedil;&uuml;nk&uuml; Gazal&icirc;&#39;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re b&uuml;y&uuml;k g&uuml;nah olduğu kesin olarak bilinen bir eylemin bu durumda k&uuml;&ccedil;&uuml;k bir g&uuml;nah kısmına girmesi gerekir.] Yine buna karşılık k&uuml;&ccedil;&uuml;k bir g&uuml;nahın insan nefsinde kalan daha az ve daha k&uuml;&ccedil;&uuml;k bir sevap birikimi ile karşılaşabileceği de farz edilebilir. [Dolayısıyla k&uuml;&ccedil;&uuml;k bir g&uuml;nah, kendisinden daha az olan sevabı yok eder ve b&uuml;y&uuml;k g&uuml;nah kısmına girer.] B&ouml;ylece bu iki ayrı kritere g&ouml;re yapılmış ayırıma dayanan k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k g&uuml;nahlar farklı kategoride yer alabilirler. Yani bir g&uuml;nah birinci ayırıma g&ouml;re k&uuml;&ccedil;&uuml;kken ikinci ayırıma g&ouml;re b&uuml;y&uuml;k olabilir. Bazı g&uuml;nahlarda da bunun tersi olabilir. Sonu&ccedil; olarak bu iki ayırım arasında uyum ve &ouml;rt&uuml;şme yoktur.</p>\n\n<p>\n	İkinci tutarsızlık: Ger&ccedil;i g&uuml;nahlar ile sevapların sonu&ccedil;ları arasında &ccedil;atışma olduğu belirli oranda sabittir; fakat bu durum Kur&#39;an ve s&uuml;nnet kaynaklı din&icirc; deliller yolu ile genel olarak asla ispatlanmış değildir. Kur&#39;an ve s&uuml;nnet kaynaklı hangi delil, genel anlamda g&uuml;nahların cezaları ile ibadetlerin sevaplarının birbirlerini g&ouml;t&uuml;r&uuml;p karşılıklı yok olmaya yol a&ccedil;acaklarını kesin olarak kanıtlıyor?</p>\n\n<p>\n	Gazal&icirc;&#39;nin nefsin nurlu ve y&uuml;ce h&acirc;lleri ile karanlık ve al&ccedil;ak h&acirc;lleri hakkında yaptığı ayrıntılı incelemede de durum aynen b&ouml;yledir. Bu h&acirc;llerde de eğer &ccedil;oğunlukla &ccedil;atışma ve birbirini g&ouml;t&uuml;r&uuml;p karşılıklı yok olma varsa da bu her zaman ve genel olarak b&ouml;yle değildir. &Ccedil;&uuml;nk&uuml; kimi zaman fazilet ile rezillik her ikisi de kendi yerlerinde kalır ve bu kalıcılıkta uzlaşmaları olur. O zaman insan nefsi sanki bir b&ouml;l&uuml;m&uuml; fazilete ait ve &ouml;b&uuml;r b&ouml;l&uuml;m&uuml; rezilliğe ait olmak &uuml;zere ikiye ayrılır. B&ouml;yle durumlarda bakarsın ki, bir M&uuml;sl&uuml;man adam faiz yer, başkalarının malını yutmaktan geri kalmaz, malını yediği mazlumun yardım isteğine kulak vermez; fakat farz namazları kılmakta gayretli olur, huşu konusunda titizlik g&ouml;sterir. Başka bir M&uuml;sl&uuml;man da kan d&ouml;kmekten, onun-bunun ırzına ge&ccedil;mekten &ccedil;ekinmez, toplumun huzurunu bozmaktan geri durmaz; fakat ibadetler ve sadakalar konusuna tam bir ihl&acirc;sla sarılır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z&uuml;n psikologları bu duruma kişiliklerin eşleşmesi (&ccedil;ifte kişilik) adını verirler. Bu durum birden &ccedil;ok kişiliğin ortaya &ccedil;ıkıp birbiri ile &ccedil;atışmasından sonra g&ouml;r&uuml;l&uuml;r. Bu da ş&ouml;yle olur: İnsandaki farklı nefsan&icirc; eğilimler ilk başta daima birbirleri ile &ccedil;atışırlar, zıtlaşma ve &ccedil;ekişme yolu ile birbirlerine karşı başkaldırırlar. İnsan bu y&uuml;zden s&uuml;rekli i&ccedil; sıkıntı &ccedil;eker. Fakat sonunda [her iki eğilimin tekrarlanmasıyla] meleke h&acirc;line gelirler ve b&ouml;ylece insanın nefsine yerleşirler. [Durum b&ouml;yle olunca artık aralarında zıtlaşma ve &ccedil;atışma s&ouml;z konusu olmaz, sonu&ccedil;ta] birbirleriyle uzlaşır, eşleşir ve uyuma ge&ccedil;erler. O zaman insanda oluşan bu iki şahsiyetten biri ortaya &ccedil;ıkınca &ouml;b&uuml;r&uuml; saklanır ve ortaya &ccedil;ıkan eğilimin ayaklanarak avının &uuml;zerine &ccedil;ullanmasına g&ouml;z yumar. Az &ouml;nce verdiğimiz &ouml;rneklerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; tutarsızlık: Bu g&ouml;r&uuml;şe g&ouml;re k&uuml;&ccedil;&uuml;k g&uuml;nahların affedilmesinde, b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmanın rol&uuml;n&uuml;n hi&ccedil;e sayılması gerekir. &Ccedil;&uuml;nk&uuml; bir adam d&uuml;ş&uuml;nelim b&uuml;y&uuml;k g&uuml;nah işlemiyor; fakat bu g&uuml;nah işlememe, nefsinin temay&uuml;l&uuml;ne ve g&uuml;nahı işlemeye g&uuml;c&uuml; yetmesine rağmen onu yapmaktan ka&ccedil;ındığı i&ccedil;in değildir. Tersine o g&uuml;nahı yapmaya g&uuml;c&uuml; yetmediği i&ccedil;in onu yapamıyor. Bu kimsenin işlediği iyiliklerin sevabı, g&uuml;nahlarının cezasından fazla olması hasebiyle g&uuml;nahları ister istemez yok olup gider. Bu da g&uuml;nahların affedilmesi demektir. Buna binaen bu durumda artık b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmanın &ouml;nemli bir rol&uuml; olmamış olur.</p>\n\n<p>\n	Gazal&icirc;, İhya-ul Ulum adlı eserinde ş&ouml;yle diyor: &quot;Eğer kişinin g&uuml;c&uuml; ve iradesi varken b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınırsa, ancak o zaman bu ka&ccedil;ınması k&uuml;&ccedil;&uuml;k g&uuml;nahlarını affettirir. Tıpkı şunun gibi: Adam bir kadını elde etmiş; istese ırzına ge&ccedil;ebilir. Fakat nefsini zinadan alıkoyuyor ve sadece kadına bakmakla veya dokunmakla yetiniyor. Bu adamın g&ouml;sterdiği gayretle kendisini zinadan alıkoymasının kalbini nurlandırma-daki etkisi, o kadına bakmanın kalbinde meydana getireceği karanlıktan daha baskındır. İşte k&uuml;&ccedil;&uuml;k g&uuml;nahları affettirmenin anlamı budur.&quot;</p>\n\n<p>\n	&quot;Ama eğer adam iktidarsızsa veya zina yapmaması, zorunlu bir acizlikten ileri geliyorsa veya zina yapma g&uuml;c&uuml;nde olmakla birlikte ahi-ret korkusu ile bundan vazge&ccedil;miş ise, bu durum kesinlikle g&uuml;nahları affettirmeye elverişli olmaz. Yine birini d&uuml;ş&uuml;nelim ki, canı i&ccedil;ki i&ccedil;mek istemiyor. Mubah bile olsa i&ccedil;meyecek. B&ouml;yle biri eğer i&ccedil;ki &ouml;ncesinde işlenmesi &acirc;det olan şarkı ve saz dinlemek gibi k&uuml;&ccedil;&uuml;k g&uuml;nahları işlemişse, i&ccedil;ki i&ccedil;memesi y&uuml;z&uuml;nden bu k&uuml;&ccedil;&uuml;k g&uuml;nahları affedilmez. Evet bir adam d&uuml;ş&uuml;nelim ki, i&ccedil;ki i&ccedil;meyi ve saz dinlemeyi canı istiyor; fakat gayret g&ouml;stererek kendini i&ccedil;kiden uzak tutuyor, buna karşılık nefsinin saz dinleme isteğine engel olmuyor. Bu durumda o kimsenin i&ccedil;ki i&ccedil;memek i&ccedil;in g&ouml;sterdiği gayret, nefsiyle ettiği cihat, saz dinleme g&uuml;nahının kalbinde meydana getirdiği karanlığı giderebilir. Bunların hepsi ahiretle ilgili h&uuml;k&uuml;mlerdir.&quot; Gazal&icirc;&#39;den naklettiğimiz alıntı burada sona erdi. (c.11, s.177)</p>\n\n<p>\n	Yine Gazal&icirc; başka bir yerde ş&ouml;yle diyor: &quot;Kalpte meydana gelen her karanlık, ancak o k&ouml;t&uuml;l&uuml;ğ&uuml;n karşıtı ve zıttı olan bir iyiliğin meydana getireceği nur sayesinde ortadan kalkabilir. Birbirlerinin karşıtı olan zıtlarda ise hi&ccedil; kuşkusuz bir nevi uyumluluk s&ouml;z konusudur. Bundan dolayı her k&ouml;t&uuml;l&uuml;k sadece aynı cinsten bir iyilikle yok edilmelidir. B&ouml;ylece o iyilik, yapılan k&ouml;t&uuml;l&uuml;ğ&uuml;n karşıtı olur. &Ccedil;&uuml;nk&uuml; beyaz [ancak onun kendi cinsinden olan] siyahla giderilir; sıcaklık veya soğuklukla değil. Bu aşamalı şekilde hareket edip nuru icat etme y&ouml;ntemi, g&uuml;nahları silme yolunda izlenilen en ince ve dakik y&ouml;ntemdir. &Ccedil;&uuml;nk&uuml; bu yola &uuml;mit bağlamak [ve g&uuml;nahları bu şekilde yok etmek], bir t&uuml;r ibadete devam etmekten daha doğru ve g&uuml;venilirdir. Ger&ccedil;i yalnız bir t&uuml;r ibadete devam etmek de g&uuml;nahları yok etmede etkilidir.&quot; Gazal&icirc;&#39;den yapılan alıntı burada son buldu. (c.11, s.200)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Gazal&icirc;&#39;den yaptığımız bu alıntılar, k&ouml;t&uuml;l&uuml;kleri (k&uuml;&ccedil;&uuml;k g&uuml;nahları) yok eden fakt&ouml;r&uuml;n, b&uuml;y&uuml;k g&uuml;nahlardan uzak durmak, onlardan ka&ccedil;ınmak olduğuna del&acirc;let ediyor. Oysa yukarda aktardığımız g&ouml;r&uuml;ş&uuml;ne g&ouml;re bu, gerekli değildir.</p>\n\n<p>\n	Bu konuda ayetlere dayanılarak s&ouml;ylenebilecek olan geniş kapsam-lı s&ouml;z şudur: İyilikler ile k&ouml;t&uuml;l&uuml;kler genel anlamda birbirlerini yok ederler. Fakat her iyiliğin her k&ouml;t&uuml;l&uuml;k &uuml;zerinde veya her k&ouml;t&uuml;l&uuml;ğ&uuml;n her iyilik &uuml;zerinde, onu eksilterek veyahut tamamıyla yok ederek etkili olduğu iddiası, herhangi bir delile dayanmıyor. Sevap ve ceza ile ilgili Kur&#39;an&icirc; ger&ccedil;ekleri anlama konusunda iyi bir yardımcı olan insanın ahl&acirc;k&icirc; ve nefsan&icirc; durumlarını g&ouml;z &ouml;n&uuml;nde bulundurmak, bizim bu s&ouml;z&uuml;m&uuml;ze delildir.</p>\n\n<p>\n	B&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahlara gelince, daha &ouml;nce s&ouml;ylediğimiz gibi tefsirini yapmakta olduğumuz bu ayetten anlaşıldığına g&ouml;re, bunların b&uuml;y&uuml;kl&uuml;ğ&uuml; ve k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml; birbirleri ile karşılaştırılarak ortaya &ccedil;ıkar. Yabancı bir kadına bakmaya g&ouml;re &ouml;ld&uuml;r&uuml;lmesi haram olan birini &ouml;ld&uuml;rmek veya nefsin arzusuna uyarak i&ccedil;ki i&ccedil;meye g&ouml;re i&ccedil;ki i&ccedil;meyi hel&acirc;l sayarak i&ccedil;ki i&ccedil;mek gibi. İşte bu karşılaştırmaya g&ouml;re bazı g&uuml;nahlar k&uuml;&ccedil;&uuml;k ve diğer bazıları b&uuml;y&uuml;kt&uuml;r. Ancak bu ayırımın, g&uuml;nahlarla sevapların birbirlerini g&ouml;t&uuml;rme ve tamamen yok etme meselesi ile hi&ccedil;bir bağlantısı yoktur.</p>\n\n<p>\n	Bunların yanı sıra ayetten anlaşılan bir diğer husus da şudur: Y&uuml;ce Allah, b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınanların &ouml;nceki ve sonraki b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerini, k&uuml;&ccedil;&uuml;k g&uuml;nahlarını affedeceğini vaat ediyor. Ayetin mutlak ifadesinden anlaşılan budur. Diğer taraftan bu da bilinen bir ger&ccedil;ektir ki, b&ouml;yle bir ka&ccedil;ınmadan anlaşılan şudur: Her m&uuml;min elinden geldiğince b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmalı ve yapma imk&acirc;nına sahip olduğu g&uuml;nahlardan uzak durmalıdır. &Ccedil;&uuml;nk&uuml; ancak b&ouml;ylesine bir uzak durmaya &quot;g&uuml;nahtan ka&ccedil;ınma&quot; denir. Yoksa d&uuml;nyada varolan b&uuml;y&uuml;k g&uuml;nahların b&uuml;t&uuml;n&uuml;nden ka&ccedil;ınarak uzak durması s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; b&uuml;y&uuml;k g&uuml;nahların listesini &uuml;st&uuml;n k&ouml;r&uuml; bir şekilde g&ouml;zden ge&ccedil;iren bir kimse, bu g&uuml;nahların t&uuml;m&uuml;ne eğilim g&ouml;steren ve onların hepsini yapmaya g&uuml;c&uuml; yeten bir insanın d&uuml;nyada bulunmayacağından veya bulunsa bile yok denecek derecede ender olacağından ş&uuml;phe etmez. Ayeti bu basitliğe indirmeye sağduyu razı olmaz.</p>\n\n<p>\n	Buna g&ouml;re ayetin anlamı şudur: Kim ki, yapabileceği ve canının &ccedil;ektiği b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınır ve bu g&uuml;nahlar kendisinden ka&ccedil;ınma imk&acirc;nına sahip olduğu g&uuml;nahlar t&uuml;r&uuml;nden olursa, Allah onun k&uuml;&ccedil;&uuml;k g&uuml;nahlarını &ouml;rter, affeder. Bu k&uuml;&ccedil;&uuml;k g&uuml;nahlar ister ka&ccedil;ındığı b&uuml;y&uuml;k g&uuml;nahlarla aynı t&uuml;rden olsun, ister olmasın fark etmez.</p>\n\n<p>\n	Acaba bu k&uuml;&ccedil;&uuml;k g&uuml;nahların affı, doğrudan doğruya b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmanın bir sonucu mudur? Yani b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınmak, başlı başına k&uuml;&ccedil;&uuml;k g&uuml;nahları affettiren bir ibadet midir? Nitekim t&ouml;vbe etmek b&ouml;yledir. Yoksa insan b&uuml;y&uuml;k g&uuml;nah işlemeyince, Allah onu k&uuml;&ccedil;&uuml;k g&uuml;nahlar ve iyi ameller ile baş başa mı bırakır? Yani k&uuml;&ccedil;&uuml;k g&uuml;nahları gideren ger&ccedil;ekte iyi ameller midir? Nitekim y&uuml;ce Allah, &quot;İyilikler, k&ouml;t&uuml;l&uuml;kleri giderir.&quot; (H&ucirc;d, 144) buyuruyor. Acaba bu ikisinden hangisi denebilir? &quot;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi (k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı) bağışlarız.&quot; ayetinden anlaşıldığına g&ouml;re ka&ccedil;ınmanın affettirmede rol&uuml; vardır. Aksi h&acirc;lde H&ucirc;d suresinde yer alan, &quot;İyilikler k&ouml;t&uuml;l&uuml;kleri giderir.&quot; ayeti gibi bir şart c&uuml;mlesine yer vermeye gerek duyulmaksızın burada da &quot;itaatler k&uuml;&ccedil;&uuml;k g&uuml;nahları affettirir&quot; diye ifade edilmesi veya &quot;y&uuml;ce Allah, ne olursa olsunlar k&uuml;&ccedil;&uuml;k g&uuml;nahları affeder&quot; şeklinde bildirmesi daha uygun olurdu.</p>\n\n<p>\n	Bir g&uuml;nahın b&uuml;y&uuml;k olduğu ise, o g&uuml;nahla ilgili yasağın şiddeti veya cehennem ya da cehennem ateşine yakın başka bir ceza ile cezalandırılacağının ilan edilmesi ile bilinir. Bu tehditler ister Kur&#39;an&#39;da yer alsın, isterse s&uuml;nnette fark etmez. &Ccedil;&uuml;nk&uuml; bu konuda sınırlama getirmek [yani Kur&#39;an&#39;la sınırlamak] hi&ccedil;bir delile dayanmamaktadır.</p>\n\n<h2>\n	Ayetin Hadisler Işığında A&ccedil;ıklaması</h2>\n\n<p>\n	el-K&acirc;fi&#39;de yer aldığına g&ouml;re İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &quot;B&uuml;y&uuml;k g&uuml;nahlar, Allah&#39;ın cehennem ateşi ile cezalandıracağını gerekli kıldığı g&uuml;nahlardır.&quot; (c.2, s.276, h:1)</p>\n\n<p>\n	Men l&acirc; Yahzuruh-ul Fakih ve Tefsir-ul Ayy&acirc;ş&icirc; adlı eserlerde İmam B&acirc;kır&#39;dan (a.s) ş&ouml;yle nakledilmiştir: &quot;B&uuml;y&uuml;k g&uuml;nahlar, Allah&#39;ın cehennem ateşi ile tehdit ettiği g&uuml;nahlardır.&quot; (el-Fakih, c.3, s.373, h:14, Tefsir-ul Ayy&acirc;ş&icirc;, c.1, s.239, h:114)</p>\n\n<p>\n	Sevab-ul A&#39;mal adlı eserde verilen bilgiye g&ouml;re İmam Cafer Sadık ş&ouml;yle buyuruyor: &quot;Allah&#39;ın cehennem ateşi ile cezalandıracağını bildirdiği g&uuml;nahlardan ka&ccedil;ınan kimse eğer m&uuml;min ise, Allah onun k&uuml;&ccedil;&uuml;k g&uuml;nahlarını affeder ve kendisini onurlu bir yere yerleştirir. Cehennem azabına &ccedil;arpılmayı gerektiren yedi b&uuml;y&uuml;k g&uuml;nah şunlardır: &Ouml;ld&uuml;r&uuml;lmesi haram olan bir insanı &ouml;ld&uuml;rmek, ana-babaya asi olmak, faiz yemek, M&uuml;sl&uuml;man olduktan sonra k&acirc;fir olmak, iffetli bir kadına zina iftirası atmak, yetim malı yemek, savaş cephesinden ka&ccedil;mak.&quot; (s.158, h:1)</p>\n\n<p>\n	Ben derim ki: B&uuml;y&uuml;k g&uuml;nahların sayılarına ilişkin Şia ve Ehl-i S&uuml;nnet kanallı rivayetlerin sayısı &ccedil;oktur. Bunların bazılarına yer vereceğiz. Yer vereceğimiz bu rivayetlerde şirk ve Allah&#39;a ortak koşmak, yedi b&uuml;y&uuml;k g&uuml;nahın biri olarak sayılmıştır. Yalnız bu rivayette şirk yedi b&uuml;y&uuml;k g&uuml;nahın biri olarak yer almıyor. Şayet şirk b&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; olduğu i&ccedil;in, İmam (a.s) bu g&uuml;nahı en b&uuml;y&uuml;k yedi g&uuml;nah listesine almamış olabilir. Nitekim İmamın, &quot;...eğer m&uuml;min ise...&quot; s&ouml;z&uuml; bu hususa işaret etmektedir.</p>\n\n<p>\n	Mecma-ul Beyan tefsirinde verilen bilgiye g&ouml;re Abdulazim b. Abdullah-il Hasan&icirc;, Ebu Cafer Muhammed b. Ali&#39;den (a.s), o da babası Ali b. Musa Rıza&#39;dan (a.s) rivayet ettiğine g&ouml;re İmam Musa Kazım ş&ouml;yle buyurmuştur: &quot;Amr b. Ubeyd-il Basr&icirc;, İmam Sadık&#39;ın (a.s) yanına geldi. Selam verip oturduktan sonra, &#39;Onlar ki, b&uuml;y&uuml;k g&uuml;nahlardan ve &ccedil;irkin şeylerden ka&ccedil;ınırlar.&#39; (Ş&ucirc;r&acirc;, 37) ayetini okudu ve sustu. İmam ona, &#39;Ni&ccedil;in sustun?&#39; diye sordu. Amr, &#39;B&uuml;y&uuml;k g&uuml;nahları Allah&#39;ın kitabından &ouml;ğrenmek istiyorum.&#39; dedi. Bunun &uuml;zerine İmam Sadık (a.s) ş&ouml;yle dedi: Tabi ey Amr! [1-] B&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; Allah&#39;a şirk koşmaktır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyuruyor: &#39;Allah, kendisine şirk koşmayı affetmez.&#39; [Nis&acirc;, 48]&#39;Kim Allah&#39;a şirk koşarsa, Allah ona cenneti haram kılar. Onun varacağı yer de cehennemdir.&#39; [M&acirc;ide, 72]</p>\n\n<p>\n	[2-] Sonra Allah&#39;ın rahmetinden &uuml;mit kesmek gelir. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah: &#39;Allah&#39;ın rahmetinden &uuml;mit kesmeyin. &Ccedil;&uuml;nk&uuml; Allah&#39;ın rahmetinden sadece k&acirc;firler &uuml;mit keser.&#39; [Y&ucirc;suf, 87] buyuruyor.</p>\n\n<p>\n	[3-] Sonra Allah&#39;ın tuzağından emin olmak gelir. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah: &#39;H&uuml;srana uğrayanlar dışında hi&ccedil; kimse Allah&#39;ın tuzağından emin olamaz.&#39; [A&#39;r&acirc;f, 99] buyuruyor.</p>\n\n<p>\n	[4-] B&uuml;y&uuml;k g&uuml;nahlardan biri de ana-babaya asi olmaktır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, ana-babaya asi olan kimseyi &#39;bedbaht bir zorba&#39; olarak nitelendirmiş ve ş&ouml;yle buyurmuştur: &#39;Beni anneme saygılı kıldı; beni bedbaht bir zorba yapmadı. Zorba ve k&ouml;t&uuml;l&uuml;k d&uuml;şk&uuml;n&uuml; biri olmaktan uzak tuttu.&#39; [Meryem, 32]</p>\n\n<p>\n	[5-] B&uuml;y&uuml;k g&uuml;nahlardan biri de &ouml;ld&uuml;r&uuml;lmesi haram olan bir insanı haksız yere &ouml;ld&uuml;rmektir. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Kim bir m&uuml;mini kasten &ouml;ld&uuml;r&uuml;rse cezası, i&ccedil;inde ebediyen kalacağı cehennemdir.&#39; [Nis&acirc;, 93] buyuruyor.</p>\n\n<p>\n	[6-] Namuslu ve iffetli kadınlara zina iftirası atmak, zina isnadında bulunmak. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Namuslu, hi&ccedil;bir şeyden haberi olmayan m&uuml;min kadınlara zina isnadında bulunanlar, d&uuml;nyada ve ahirette l&acirc;netlenmişlerdir ve onlar i&ccedil;in &ccedil;ok b&uuml;y&uuml;k bir azap vardır.&#39; [N&ucirc;r, 23] buyuruyor.</p>\n\n<p>\n	[7-] Yetimlerin malını yemek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Yetimlerin mal-larını haksızla yiyenler...&#39; [Nis&acirc;, 10]buyuruyor.</p>\n\n<p>\n	[8-] Savaştan ka&ccedil;mak. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Tekrar savaşmak i&ccedil;in bir tarafa &ccedil;ekilme veya başka bir b&ouml;l&uuml;ğe ulaşma dışında o g&uuml;n kim k&acirc;firlere arka &ccedil;evirirse, muhakkak ki o, Allah&#39;ın gazabına uğramış olarak d&ouml;ner. Onun varacağı yer cehennemdir. Orası ne k&ouml;t&uuml; bir varılacak yerdir.&#39; [Enf&acirc;l, 17] buyuruyor.</p>\n\n<p>\n	[9-] Faiz yemek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah ş&ouml;yle buyuruyor: &#39;Faiz yiyenler, ancak şeytan tarafından &ccedil;arpılmış kimseler gibi ayağa kalkarlar.&#39; [Bakara, 275] &#39;Eğer (faiz hakkında s&ouml;ylenenleri) yapmazsanız, Allah ve Resul&uuml; tarafından a&ccedil;ılan bir savaştan haberiniz olsun.&#39; [Bakara, 279]</p>\n\n<p>\n	[10-] B&uuml;y&uuml;c&uuml;l&uuml;k ve sihir. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Oysa onlar b&uuml;y&uuml; satın alanın ahirette hi&ccedil;bir nasibi olmayacağını biliyorlardı.&#39; [Bakara, 102] buyuruyor.</p>\n\n<p>\n	[11-] Zina etmek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Kim bunları yaparsa, g&uuml;nahı(nın cezasını) g&ouml;r&uuml;r. Kıyamet g&uuml;n&uuml;ndeyse azabı kat kat arttırılır ve al&ccedil;altılmış olarak ebediyen azapta kalır.&#39; [Furkan, 69] buyuruyor.</p>\n\n<p>\n	[12-] Yalan yere yemin etmek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Allah&#39;a karşı verdikleri s&ouml;z&uuml; ve yeminlerini az bir bedele satanların ahirette hi&ccedil;bir (sevap) payı olmaz.&#39; [&Acirc;l-i İmr&acirc;n, 77] buyuruyor.</p>\n\n<p>\n	[13-] Ganimet mallarında yolsuzluk yapmak. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Kim (ganimet mallarına) hıyanet ederse, kıyamet g&uuml;n&uuml; hıyanet ettiği şeyle gelir.&#39; [&Acirc;l-i İmr&acirc;n, 161] buyuruyor.</p>\n\n<p>\n	[14-] Farz olan zek&acirc;tı vermemek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;O g&uuml;n (biriktirdikleri altınlar ve g&uuml;m&uuml;şler) cehennem ateşinde kızdırılacak ve onlarla alınları, yanları ve sırtları dağlanacak.&#39; [Tevbe, 35] buyuruyor.</p>\n\n<p>\n	[15-] Yalancı şahitlik ve şahitlik yapmaktan ka&ccedil;ınmak. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Kim şahitliği gizlerse, (bilsin ki) onun kalbi g&uuml;nahk&acirc;rdır.&#39; [Bakara, 283] buyuruyor.</p>\n\n<p>\n	[16-] İ&ccedil;ki i&ccedil;mek. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah onu putlara tapmakla denk saymıştır.</p>\n\n<p>\n	[17-] Bilerek namazı veya başka bir farzı terk etmek. &Ccedil;&uuml;nk&uuml; Peygamberimiz (s.a.a) ş&ouml;yle buyurmuştur: &#39;Kim bilerek namazı terk ederse, Allah&#39;ın ve Peygamberin zimmeti (g&uuml;vencesi) dışında kalır.&#39;</p>\n\n<p>\n	[18-19-] Ahdi bozmak (verdiği s&ouml;z&uuml; tutmamak) ve akrabalık bağını koparmak. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, &#39;Onlara (ahdi bozan ve akrabalık bağını koparanlara...) l&acirc;net ve k&ouml;t&uuml; bir yurt vardır.&#39; [Ra&#39;d, 25] buyuruyor.</p>\n\n<p>\n	İmam Musa K&acirc;zım (a.s) devamla ş&ouml;yle buyurdu: &quot;Daha sonra Amr b. Ubeyd, h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlayarak İmam Sadık&#39;ın (a.s) yanından ayrıldı ve ayrılırken de ş&ouml;yle dedi: Kendi g&ouml;r&uuml;ş&uuml;ne dayanarak fetva verenler ile fazilette ve ilimde size rakip &ccedil;ıkanlar (sizinle tartışmaya kalkışanlar) hel&acirc;k oldu.&quot; (c.2, s.84, Us&ucirc;l-i K&acirc;f&icirc;, c.2, s.285, h:24)</p>\n\n<p>\n	Ben derim ki: Buna yakın bir rivayet de Ehl-i S&uuml;nnet kanallarından İbn-i Abbas&#39;a dayandırılarak nakledilmiştir.[5] Yukarıda zikrettiğimiz rivayetten iki sonu&ccedil; &ccedil;ıkıyor:</p>\n\n<p>\n	1) B&uuml;y&uuml;k g&uuml;nahlar, kesin ve şiddetli bir dille yasaklanan g&uuml;nahlardır. Bu yasaklamadaki kesinlik ise, ya ifadenin belirgin ve tekitli olmasından veya cehennem ateşi ile cezalandırılacağının bildirilmesinden anlaşılır. Ayrıca bu yasaklama, Kur&#39;an veya s&uuml;nnet kaynaklı da olabilir. Nitekim İmam Sadık&#39;ın (a.s) delil g&ouml;sterme &ouml;rneklerinde bu ger&ccedil;ek or-taya &ccedil;ıkıyor.</p>\n\n<p>\n	İmamın bu a&ccedil;ıklamalarından &quot;B&uuml;y&uuml;k g&uuml;nahlar, Allah&#39;ın cehennem ateşi ile cezalandıracağını gerekli kıldığı g&uuml;nahlardır.&quot; şeklinde el-K&acirc;-fi&#39;de yer alan hadis ile &quot;B&uuml;y&uuml;k g&uuml;nahlar, Allah&#39;ın cehennem ateşi ile tehdit ettiği g&uuml;nahlardır.&quot; şeklindeki Men l&acirc; Yahzuruh-ul Fakih&#39;de ve Tefsir-ul Ayy&acirc;ş&icirc;&#39;de yer alan hadisin de ne anlama geldiği anlaşılıyor. Dolayısıyla cehennem ateşini gerekli kılmak veya cehennem ateşi ile tehdit etmek ifadeleri genel nitelikli olup, insanın gerek Kur&#39;an&#39;da gerekse Peygamberimizin (s.a.a) hadislerinde a&ccedil;ık&ccedil;a veya ima yolu ile belirtilen bu g&uuml;nahlar sayesinde cehennem ateşine atılacağını a&ccedil;ıklamaktadırlar.</p>\n\n<p>\n	Bu konuda İbn-i Abbas&#39;a dayandırılan rivayetin de b&ouml;yle olduğunu sanıyorum. Yani İbn-i Abbas da bu g&uuml;nahların cehennem ateşi ile tehdit edilmesinden, Kur&#39;an&#39;da veya hadiste bu yolda bir a&ccedil;ık ifadenin veya im&acirc;nın bulunmasını kastetmiş olmalıdır. Nitekim İbn-i Abbas&#39;ın Ta-ber&icirc; tefsirinde yer alan &quot;B&uuml;y&uuml;k g&uuml;nahlar, y&uuml;ce Allah&#39;ın cehennemle, gazapla, l&acirc;netle veya azapla noktaladığı g&uuml;nahlardır.&quot; şeklindeki s&ouml;z&uuml; de bunu g&ouml;sterir. (c.5, s.27)</p>\n\n<p>\n	Bundan anlaşılıyor ki, İbn-i Abbas&#39;ın Taber&icirc; tefsirinde veya başka kaynaklarda yer alan &quot;Allah&#39;ın yasakladığı her k&ouml;t&uuml;l&uuml;k b&uuml;y&uuml;k g&uuml;nahtır.&quot; şeklindeki s&ouml;z&uuml;, b&uuml;y&uuml;k g&uuml;nah kavramına farklı bir anlam vermek maksadı taşımıyor. Bu ifade daha &ouml;nce s&ouml;ylediğimiz gibi sadece insanın Allah&#39;ın y&uuml;celiği karşısındaki k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;ne dayanarak b&uuml;t&uuml;n g&uuml;nahların b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; vurgulamayı ama&ccedil;lıyor.</p>\n\n<p>\n	2) Okuduğumuz ve aşağıda okuyacağımız bazı rivayetlerde b&uuml;y&uuml;k g&uuml;nahlar bazı sayılarla sınırlandırılıyor. Ehl-i S&uuml;nnet kanallarından gelen bazı rivayetlerde bu sayı kimi zaman yedi, kimi zaman sekiz, kimi zaman da dokuz olarak veriliyor. Nasıl ki Ehl-i Beyt&#39;ten nakledilen bu rivayette g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu sayı yirmi olarak g&ouml;steriliyor. Hatta bazı başka rivayetler bu sayıyı yetmişe &ccedil;ıkarıyor. B&uuml;t&uuml;n bunlar, g&uuml;nahın b&uuml;y&uuml;kl&uuml;k derecesinin farklılığını g&ouml;zetme maksadı taşır. Nitekim İmam Sadık&#39;ın (a.s) b&uuml;y&uuml;k g&uuml;nahları sayarken &quot;B&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; Allah&#39;a şirk koşmaktır.&quot; demesi bu s&ouml;ylediğimizin delilidir.</p>\n\n<p>\n	ed-D&uuml;rr-&uuml;l Mens&ucirc;r tefsirinde Buhar&icirc;, M&uuml;slim, Ebu Davud, Nese&icirc; ve İbn-i Ebu Hatem Ebu H&uuml;reyre&#39;den ş&ouml;yle aktarırlar: &quot;Resulullah buyurdu ki: &#39;Yedi hel&acirc;k edici g&uuml;nahtan ka&ccedil;ının.&#39; Sahabelerin &#39;Bunlar nelerdir ya Resulallah?&#39; diye sormaları &uuml;zerine Resul-i Ekrem (s.a.a) s&ouml;z-lerine ş&ouml;yle devam etti: Allah&#39;a ortak koşmak, haklı bir gerek&ccedil;e olmaksızın Allah&#39;ın haram kıldığı bir cana kıymak, b&uuml;y&uuml;c&uuml;l&uuml;k, faiz yemek, yetim malı yemek, savaştan ka&ccedil;mak, k&ouml;t&uuml;l&uuml;klerden habersiz m&uuml;-min ve iffetli kadınlara zina iftirası atmak.&quot; (c.2, s.146)</p>\n\n<p>\n	Yine aynı eserde İbn-i Habban ve İbn-i M&uuml;rdeveyh, Ebu Bekir b. Muhammed b. Amr b. Hazm&#39;dan, o da babasından, o da dedesinden ş&ouml;yle rivayet ettiğini aktarırlar: &quot;Peygamberimiz (s.a.a) Yemen halkına farzları, s&uuml;nnetleri ve diyetleri i&ccedil;eren bir mektup yazarak onu Amr b. Hazm ile Yemenlilere g&ouml;nderdi. Mektubu g&ouml;t&uuml;ren Amr ş&ouml;yle diyor: Bu mektupta ş&ouml;yle deniyordu: Kıyamet g&uuml;n&uuml; Allah katında b&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; Allah&#39;a şirk koşmak, haklı bir gerek&ccedil;eye dayanmaksızın m&uuml;min bir kimseyi &ouml;ld&uuml;rmek, savaş g&uuml;n&uuml;nde (cepheden) ka&ccedil;mak, ana-babaya asi olmak, iffetli bir kadına zina iftirası atmak, b&uuml;y&uuml;c&uuml;l&uuml;k &ouml;ğrenmek, faiz yemek ve yetim malı yemektir.&quot; (c.2, s.146)</p>\n\n<p>\n	Yine ed-D&uuml;rr-&uuml;l Mens&ucirc;r tefsirinde verilen bilgiye g&ouml;re Abdullah b. Ahmed&#39;in Zevaid-uz Z&uuml;ht adlı eserinde Enes b. Malik&#39;den Peygamberimizin (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: &quot;Benim şefaatim, &uuml;mmetimin b&uuml;y&uuml;k g&uuml;nah işleyenleri i&ccedil;indir. Arkasından da, &#39;Eğer size yasak edilen g&uuml;nahların b&uuml;y&uuml;klerinden ka&ccedil;ınırsanız, sizin k&ouml;t&uuml;l&uuml;klerinizi bağışlarız.&#39; ayetini okudu.&quot; (c.2, s.145)</p>\n\n<p>\n	_________________________________________<br />\n	[1]- [ed-D&uuml;rr-&uuml;l Mens&ucirc;r, c.2, s.146]<br />\n	[2]- [el-Fakih, c.4, s.11, h:1]<br />\n	[3]- Fahr-i Raz&icirc; bu g&ouml;r&uuml;ş&uuml; kendi tefsir kitabında (Tefsir-ul Kebir, c.10, s.75) Gazal&icirc;&#39;nin &quot;İhya-ul Ulum&quot; adlı kitabının &ouml;zetinden nakletmiştir.<br />\n	[4]- Bu g&ouml;receli olma durumu, g&uuml;naha y&ouml;nelik niyetlerin farklılığından kaynaklanır, g&uuml;nahların birbirine olan nispetlerinden değil.<br />\n	[5]- [ed-D&uuml;rr-&uuml;l Mens&ucirc;r, c.2, s.148]</p>','Büyük ve Küçük Günahlar(el-mizan\'dan seçme makaleler)','','publish','closed','open','','buyuk-ve-kucuk-gunahlarel-mizandan-secme-makaleler','','','2020-05-08 13:18:34','2020-05-08 10:18:34','',0,'http://islamex.com/?p=2942',0,'post','',0),(2943,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<h5 style=\"text-align: right;\">\n	Ayetullah Cevadi AMULİ</h5>\n\n<p>\n	<strong>KAFİRLERİN TEHDİDİ KARŞISINDA</strong></p>\n\n<p>\n	<strong>&nbsp;PEYGAMBERLERİN DİRENİŞİ</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;K&uuml;fre sapanlar, peygamberlerine dediler ki: Hi&ccedil; tartışmasız sizi kendi toprağımızdan s&uuml;receğiz ya da dinimize geri d&ouml;neceksiniz... B&ouml;ylelikle Rableri kendilerine vahyetti ki: Hi&ccedil; ş&uuml;phesiz, biz, zulmedenleri helak edeceğiz.&quot;</strong></p>\n\n<p>\n	<strong>&quot;Ve onlardan sonra sizi o arza mutlaka yerleştireceğiz. İşte bu, makamımdan ve tahdidden korkana ait (bir ayrıcalık)tır.&quot;</strong></p>\n\n<p>\n	<strong>&quot;(Peygamberler) Fetih istediler; (sonunda) her inat&ccedil;ı zorba bozguna uğrayıp, yokoldu gitti.&quot;</strong></p>\n\n<p>\n	<strong>&quot;B&ouml;ylesinin &ouml;n&uuml;nde Cehennem vardır ve orada (ona) irinli su i&ccedil;irilecektir.&quot;</strong></p>\n\n<p>\n	<strong>&quot;Yutkunmaya &ccedil;abalayacak ve boğazından ge&ccedil;irmeyi başaramayacak, ona her taraftan &ouml;l&uuml;m gelecek ama (o) &ouml;lmeyecek de. Ardından daha da katı bir azab olacak.&quot;</strong></p>\n\n<p>\n	<strong>&quot;Rablerine k&uuml;fredenlerin durumu şudur: Onların yaptıkları, fırtınalı bir g&uuml;nde r&uuml;zgarın şiddetle savurduğu bir k&uuml;l gibidir. Kazandıklarından hi&ccedil;bir şeye g&uuml;&ccedil; yetiremezler. İşte uzak bir sapıklık (i&ccedil;inde olmak)</strong> <strong>budur.&quot;</strong> <em>(İbrahim/13-18)</em></p>\n\n<p>\n	Bu surede şimdiye kadar, peygamber ve kitab g&ouml;ndermenin hedefinin insanları karanlıklardan nura ulaştırmak olduğu a&ccedil;ıklanmıştır. İster inan&ccedil;, ister ahlak ve isterse amel a&ccedil;ısından olsun hepsi de birdir. Zira k&ouml;t&uuml; inan&ccedil;, k&ouml;t&uuml; ahlak ve k&ouml;t&uuml; davranışların t&uuml;m&uuml;, karanlıktır, sapıklıktır. İyi inan&ccedil;, iyi ahlak ve iyi davranışlarsa, nurdur. Peygamberler, insanlara Allah&#39;ın g&ouml;nderdiği dini a&ccedil;ıkladıktan sonra, bir grup daveti kabul ederek m&uuml;&#39;min oldu; başka bir grupsa, isyankar davranarak ve daveti de kabul etmeyerek: <strong>&quot;Sizi resul&nbsp; &uuml;nvanıyla&nbsp; tanımıyoruz ve bizi kendisine &ccedil;ağırdığınız &laquo;yaratıcı&raquo; hakkında da ş&uuml;phe i&ccedil;erisindeyiz&quot;</strong>, dediler. Bu s&ouml;zlerinde de g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, ger&ccedil;ekte, o asırdaki isyankarlar ve kafirler, Allah&#39;ın varlığından ş&uuml;phe ettikleri i&ccedil;in ilahi el&ccedil;ileri inkar etmekteydiler.</p>\n\n<p>\n	Bunlara karşı el&ccedil;ilerin cevapları şu oldu: Allah hakkında ş&uuml;phe edemezsiniz! &Ccedil;&uuml;nk&uuml; alemdeki b&uuml;t&uuml;n varlıkları O yaratmıştır. <strong>&quot;O g&ouml;kleri ve yerleri yaratan Allah hakkında mı ş&uuml;phe etmektesiniz?&quot;</strong> <em>(İbrahim/10)</em>. O halde ş&uuml;pheniz yersizdir. &Ccedil;&uuml;nk&uuml;, yaratıcı olan Allah, yarattığı alemi başı boş ve programsız bırakmamış olduğundan gelişmeniz ve terbiyeniz i&ccedil;in programlar belirlemiştir. İşte o programı biz size getirdik.</p>\n\n<p>\n	Bu aşamadan sonra kafirler konuşmalarını delil ve istidlal sahasından &ccedil;ıkararak tehditlere başladılar. İlahi el&ccedil;iler, onların tehditlerine karşı tavır alarak ş&ouml;yle dediler: <strong>&quot;Ve elbette bize yapmakta olduğunuz işkencelere karşı sabredeceğiz.&quot;</strong> <em>(İbrahim/12).</em> Sizin her &ccedil;eşit işkencenize karşı sabredeceğiz; bizim dayanağımız Allah&#39;tır.</p>\n\n<p>\n	Bu tartışmalarda, bir yandan ilahi el&ccedil;ilere karşı kafirlerin a&ccedil;ık tehdidi, diğer yandansa peygamberlere ulaşan, Allah&#39;ın gaybi yardımları s&ouml;zkonusudur. Kafirlerin ilahi el&ccedil;ilere karşı d&uuml;şmanca tavırları karşısında, nebilerin gaybi yardımlar ışığında direnmelerinin sonucu, nebilerin zafere ulaşmaları ve kafirlerinse yenilgiye uğraması olmuştur.</p>\n\n<p>\n	Kafirler, el&ccedil;ilere ş&ouml;yle dediler: <strong>&quot;Hi&ccedil; tartışmasız sizi, kendi toprağımızdan s&uuml;receğiz ya da dinimize geri d&ouml;neceksiniz.&quot; </strong><em>(İbrahim/13)</em> Biz, sizi vatanımızdan &ccedil;ıkaracağız. &Ccedil;&uuml;nk&uuml; bu topraklar bizimdir. Ya bizim ina&ccedil;larımızı kabul edeceksiniz veya bu b&ouml;lgeyi terkedeceksiniz. Ya da değişecek ve k&uuml;lt&uuml;r&uuml;m&uuml;ze-dinimize boyun eğerek katılacaksınız. Aksi takdirde sizi&nbsp; topraklarımızdan dışarı &ccedil;ıkaracağız. Eğer bu topraklarda kalmak istiyorsanız, bizim dinimiz &uuml;zere bulunmanız gerekmektedir.</p>\n\n<p>\n	Ayette ge&ccedil;en <strong>&quot;Leteud&uuml;nne&quot;,</strong> onların dinine d&ouml;nmesi anlamına değildir. Zira nebiler, hi&ccedil;bir zaman tağutların dinine girmemişlerdir ki, o dine tekrar d&ouml;n&uuml;ş yapsınlar.<strong> &quot;Teud&uuml;nne ila milletina&quot;</strong> c&uuml;mlesinde olduğu gibi, ayette <strong>&quot;ila&quot;</strong> edatı kullanılmış olsaydı, &ouml;nceden tağutların dinlerini kabul etmiş olmaları ve daha sonra da bu dinden uzaklaşmaları nedeniyle kafirler, nebilere, tekrar &ouml;nceki dinlerine d&ouml;nmeleri i&ccedil;in ısrar ediyorlar gibi yanlış bir anlam oluşurdu. Bilakis, <strong>&quot;Le teud&uuml;nne fi milletina&quot;</strong> buyurulmuştur; yani, bize d&ouml;n&uuml;n ta ki sizde bir değişiklik olsun, ilk defa olsa da &uuml;lk&uuml;m&uuml;ze katılın.</p>\n\n<p>\n	<strong>&quot;Sizi topraklarımızdan &ccedil;ıkaracağız&quot;</strong> tehdidi sadece nebilere olmayıp, başka ayetlerde de a&ccedil;ıklandığı gibi, nebilerin takip&ccedil;ilerini de kapsamaktadır. Bu konu şu ayette &ccedil;ok g&uuml;zel bir şekilde a&ccedil;ıklanmıştır: <strong>&quot;Kavminin &ouml;nde gelenlerinden b&uuml;y&uuml;kl&uuml;k taslayanlar (m&uuml;stekbirler) dediler: Ey Şuayb! Seni ve seninle birlikte iman edenleri ya &uuml;lkemizden &ccedil;ıkaracağız veya mutlaka bizim dinimize geri d&ouml;neceksiniz.&quot;</strong>&nbsp; <em>(Araf/88) </em></p>\n\n<p>\n	M&uuml;stekbirler, yalnızca peygamberleri şehirden atmak istemiyorlardı. Onların ashablarını ve onlara iman edenleri de bu &uuml;ltimatomla tehdid ediyorlardı; bu tehdid karşısında iki durum s&ouml;zkonusuydu: Ya onların batıl ina&ccedil;larını kabuledecekler veya yaşadıkları toprakları terkedecekler. <strong>&quot;B&ouml;ylelikle Rableri onlara vahyetti ki...&quot;</strong> ayetinde belirtildiği &uuml;zere y&uuml;ce Allah, el&ccedil;ilerine &uuml;mit ve m&uuml;jde vererek şu iki işi yapacağını buyurmaktadır: <strong>&quot;Hi&ccedil; ş&uuml;phesiz, Biz, zulmedenleri helak edeceğiz&quot;. </strong>Burada, <strong>&quot;lam&quot;</strong> ve <strong>&quot;şeddeli nun&quot; </strong>harfleri kesinlik ifade etmektedir. Yani, kesinlikle zulmedenleri helak edeceğiz. Onları yokedip helak ettikten sonra, sizi o arza mutlaka yerleştireceğiz.</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml; kendilerinin olduğunu sananlara karşı, Allah ş&ouml;yle buyuruyor: Yery&uuml;z&uuml; kesinlikle bizim&#39;dir. Biz zulmedenlerden ileri gelenleri helak edeceğiz. İşkence g&ouml;renleriyse, zulmedenlerin yerine ge&ccedil;ireceğiz.</p>\n\n<p>\n	&Ouml;yleyse, bu zaferin şartı nedir? Zalimleri helak etmenin ve mazlumların, zulmedenlerin yerine yerleştirilmesinin şartı nedir?.. Bunun şartı şudur: <strong>&quot;İşte bu makamımdan korkana ve tehdidden korkana ait (bir ayrıcalık)tır.&quot;</strong></p>\n\n<p>\n	Yaratılış ve ahirete iman eden ve zulmedenlerin zulm&uuml;ne sabredenler, sonunda zafere ulaşacaktır. <strong>&quot;Tehdidimden korkanlar&quot;</strong>, yani kıyametimden, azabımdan, alemleri y&ouml;neten makamımdan ve ahiretten korkanlar, işte bunlar, sonunda yery&uuml;z&uuml;n&uuml;n h&uuml;kumetine miras&ccedil;ı olurlar.</p>\n\n<p>\n	A&#39;raf suresinde, Hz. Musa&#39;nın, Fir&#39;avn&#39;nun karşısındaki tavrı ş&ouml;yle anlatılmaktadır: <strong>&quot;Musa kavmine ş&ouml;yle dedi: &quot;Allah&#39;tan yardım dileyin ve sabredin&quot; </strong><em>(A&#39;raf/138).</em> &Ccedil;&uuml;nk&uuml;, Allah&#39;tan başka hi&ccedil;bir g&uuml;&ccedil; size yardım edemez. Eğer bu inkılabımızın meyvesine ulaşmak istiyorsanız, Allah&#39;tan başka hi&ccedil;bir g&uuml;&ccedil;ten yardım istemeyin.</p>\n\n<p>\n	M&uuml;barek Hamd Suresi&#39;ndeki (ne doğu ne batı ilkesini belirleyen sure) şu ayeti gece-g&uuml;nd&uuml;z bir&ccedil;ok defa okuyoruz: <strong>&quot;Yalnız Sana ibadet eder ve yalnız senden yardım dileriz.&quot;</strong></p>\n\n<p>\n	Burada <strong>&quot;iyyake&quot;</strong> mefuld&uuml;r (t&uuml;mle&ccedil;tir). Arabca&#39;da, bir n&uuml;kte olmazsa mef&#39;ul&uuml;n fiilden sonra gelmesi lazımdır. Yani, <strong>&quot;na&#39;buduke&quot;</strong> (sana ibadet ederiz) ve <strong>&quot;nesteinuke&quot;</strong> (senden yardım isteriz) denmesi gerekir. Ancak, bu şekilde, <strong>&quot;yalnızca Allah&#39;a ibadet edildiği ve yalnızca O&#39;ndan yardım istendiği&quot;</strong> manası anlaşılmaz. Ama mef&#39;ul&uuml; &ouml;ne ge&ccedil;irerek, <strong>&quot;iyyake na&#39;budu&quot;</strong> dediğimizde, <strong>&quot;yalnızca sana ibadet ederiz&quot;</strong> anlamı &ccedil;ıkar ki, bu da <strong>&quot;Tevhid-i İbadi&quot;</strong>dir. <strong>&quot;İyyake nestain&quot; </strong>dediğimizde de, &quot;senden başka hi&ccedil; kimseden ve senden başka hi&ccedil;bir g&uuml;&ccedil;ten yardım istemiyoruz&quot; anlamını verir ki, bu da &quot;Tevhid-i Ubudi&quot;dir.</p>\n\n<p>\n	Zorluk anında başkasından (kafirden) yardım isteyen, muvahhid değildir. Zira, tevhid-i ibadide, yalnızca Allah&#39;a tapmak ve tevhid-i ubudide de, yalnızca O&#39;nun yardım edebileceğine inanarak O&#39;ndan yardım dilemek gerekir.</p>\n\n<p>\n	<strong>&quot;Yalnızca senden yardım dileriz&quot;</strong> ile <strong>&quot;senden yardım dileriz&quot; </strong>arasında fark vardır. Eğer bir kimse, Allah&#39;tan başkasından yardım isterse, tevhidi sınırdan &ccedil;ıkmıştır. Ni&ccedil;in Hz. Musa; <strong>&quot;Allah&#39;tan yardım dileyin ve sabredin&quot;</strong> demiştir? Zira <strong>&quot;ger&ccedil;ek şu ki, arz Allah&#39;ındır&quot;</strong>, tağutların değil. <strong>&quot;Ona kullarından dilediğini miras&ccedil;ı eder&quot;</strong>. Allah&#39;ın kulları arasında bu liyakata sahip olan kimseler, yery&uuml;z&uuml;n&uuml;n miras&ccedil;ısıdır. <strong>&quot;En g&uuml;zel sonu&ccedil; muttakiler i&ccedil;in&quot;</strong> <em>(A&#39;raf/138)</em> olduğuna g&ouml;re bu mirasa, mebde (yaratıcının Allah olduğu) ve mead (ahiret) inancında takva &uuml;zere olan kimseler ulaşacaktır.</p>\n\n<p>\n	B&uuml;t&uuml;n peygamberlerin risaletinin temelini, mebde ve mead inancı oluşturmaktadır. Kur&#39;an&#39;da ş&ouml;yle buyruluyor: <strong>&quot;...Makamımdan ve tahdidden korkana ait (bir ayrıcalık)tır&quot;.</strong> Yani, zafere ulaşan o grup, mebde&#39;nin (yaratıcının) buyruğuyla mead&#39;a ulaşmış olanlardır. Zira mebde ve meada inanmak, zafer ortamının hazırlanmasına sebeptir.</p>\n\n<p>\n	Halbuki, Allah&#39;a d&uuml;şman olan b&uuml;t&uuml;n g&uuml;&ccedil;ler, peygamberlerin ve m&uuml;&#39;minlerin aleyhinde seferber olmuşlardır. <strong>&quot;(Peygamberler) fetih istediler&quot;</strong>. Yani zafer ve fetih bekliyorlardı. Ayrıca, <strong>&quot;(Sonunda) her zorba inatcı bozguna uğrayıp-yokolup gitti&quot;.</strong> Yani b&uuml;t&uuml;n kinci ve inatcı zorbalar, zarar ve ziyana uğratılmakla kuşatılmıştır. Muvahhid mutlaka zafere ulaşır; inat&ccedil;ı ve isyankar zorbaysa, mutlaka mağlubiyete mahkumdur.</p>\n\n<p>\n	Nakledildiğine g&ouml;re, Velid b. Abdulmelik g&uuml;nah işlemek i&ccedil;in Kur&#39;an bulunan bir odaya girdi. Kur&#39;an&#39;ı a&ccedil;tığında karşısına şu ayet &ccedil;ıktı: <strong>&quot;(Sonunda) Her zorba inat&ccedil;ı bozguna uğrayacaktır.&quot; </strong>Bunun &uuml;zerine Velid, Kur&#39;an&#39;ı oklamaya başladı ve şu manaya gelen bir şiiri mırıldandı: &quot;Ben seni par&ccedil;a par&ccedil;a ettim. Eğer Kıyamet varsa! orada Rabbinin huzurunda, Velid beni ok yağmuruna tuttu dersin.&quot;</p>\n\n<p>\n	Bir g&uuml;n Beni &Uuml;meyye (Emeviler) Kur&#39;an&#39;ı mızrakların ucuna bağlatarak, Kur&#39;an aramızda hakem olsun, dediler; fakat halkın g&ouml;z&uuml;nden uzaklaşınca Kur&#39;an&#39;ı ok yağmuruna tuttular.</p>\n\n<p>\n	Zaferin kilit noktasını a&ccedil;ıklayan nebilerin &ccedil;abaları da bu y&ouml;ndeydi. <strong>&quot;Hz. Musa, kavmine, Allah&#39;tan yardım dileyin ve sabredin. Ger&ccedil;ek şu ki, arz Allah&#39;ındır. Ona kullarından dilediğini mirascı eder. En g&uuml;zel sonu&ccedil; takva sahipleri i&ccedil;indir dedi.&quot;</strong> <em>(A&#39;raf/138)</em> B&uuml;t&uuml;n nebilerin ve peygamberlerin s&ouml;z&uuml;, &ouml;zetle bundan başka bir şey değildi. Allah, bunların hepsine ş&ouml;yle buyurmuştur: &quot;(Bu) Makamımdan korkana ve tehdidimden korkana ait (bir ayrıcalık)tir&quot;. Bu zafer, Allah&#39;ın h&uuml;k&uuml;mranlık makamından, tehdidinden ve kıyametten korkan bir kimseye aittir. Zorbacı, kinci olansa zarar g&ouml;rmekte ve yokolmaktadır. D&uuml;nyada helak olduğu gibi, ahirette de azaba maruz kalacaktır. bunun i&ccedil;in mesele sadece d&uuml;nyevi değildir.</p>\n\n<p>\n	<strong>&quot;B&ouml;ylesinin &ouml;n&uuml;nde cehennem vardır ve orada irinli sudan i&ccedil;irilecektir.&quot;</strong> O, cehennemde susadığı zaman, d&uuml;nyadayken mazlumların kanını vampir gibi emdiği i&ccedil;in, cehennem sakisi, ona kan ve irinli su verecektir. <strong>&quot;Yutkunmaya &ccedil;abalayacak ve boğazından ge&ccedil;irmeyi başaramayacak.&quot; </strong>O susamıştır, su i&ccedil;mek istiyor; irinli sudan yudum yudum i&ccedil;iyor ama bir t&uuml;rl&uuml; susuzluğu gitmiyor. &Ccedil;&uuml;nk&uuml;, susayanın susuzluğunu su giderir, irin değil. O, irini i&ccedil;meye mecburdur ve ondan asla doymak bilmeyecek. <strong>&quot;Ona her yandan &ouml;l&uuml;m gelecek, oysa &ouml;lmeyecek de&quot;.</strong> &Ouml;l&uuml;m&uuml;ne sebep olan şeyler her taraftan ona saldıracak. O, cehennemde her a&ccedil;ıdan azab i&ccedil;indedir; her yandan &ouml;ld&uuml;r&uuml;c&uuml; şeyler ona saldırmakta ama o, &ouml;lmemektedir. Eğer &ouml;lse kurtulacaktır, ama azabı g&ouml;rmesi i&ccedil;in &ouml;lmeyecektir. Ne lezzetli bir hayatı var, ve ne de &ouml;l&uuml;yor ki, bu ilahi azabtan kurtulsun.</p>\n\n<p>\n	Bu konu Kur&#39;an&#39;ın diğer b&ouml;l&uuml;mlerinde ş&ouml;yle yer almaktadır:</p>\n\n<p>\n	<strong>&quot;Sonra onun i&ccedil;erisinde, o ne &ouml;l&uuml;r, ne de yaşar.&quot; </strong><em>(Ahzab/13) </em>Yani &ouml;lm&uuml;yor ki, ilahi azabtan kurtulsun; artık onun, ilahi azabla karışık bir hayatı vardır ve asla azabları hafifletilmez. Burada aklımıza ş&ouml;yle bir soru gelebilir; kafirlerin, bu d&uuml;nyada yaptıkları hayırlı işlerinin, &ouml;teki alemde onlara hi&ccedil;bir faydası olmayacak mı?</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyruluyor: <strong>&quot;Kafirlerin, d&uuml;yada yaptığı amellerden dolayı hi&ccedil;bir nasibi yoktur.&quot;</strong> <em>(İbrahim/18)</em> &Ccedil;&uuml;nk&uuml;, ameller, Allah i&ccedil;in ve Allah&#39;ın emri doğrultusunda olmazsa, batıldır. <strong>&quot;Rablerine k&uuml;fredenlerin durumu şudur: Onların yaptıkları, fırtınalı bir g&uuml;nde r&uuml;zgarın şiddetle savurduğu bir k&uuml;l gibidir.&quot;</strong> <em>(İbrahim/18) </em>Zira onlar, Allah&#39;tan başkasına, mesela; şehvetlerine, heva-heveslerine uyarak belli bir makam, mevki ve ş&ouml;hret elde etmek i&ccedil;in amel etmişlerdir. Halbuki, bunların hepsini elde etmek i&ccedil;in amel etmek batıldır. Muhakkak ki, hak ortaya &ccedil;ıkınca, batıl yokolur.</p>\n\n<p>\n	Kıyamet g&uuml;n&uuml;, hakkın zuhur g&uuml;n&uuml;d&uuml;r. O g&uuml;n, batıl yok olacak, hak ortaya &ccedil;ıkacaktır. Eğer bir kimse, başkalarının g&ouml;rmesi i&ccedil;in iş yapmışsa ve ondan zevk almışsa bu, &quot;riya&quot;dır. Yok eğer bir kimse başkalarına duyurmak i&ccedil;in bir iş yapmışsa ve ondan lezzet almışsa bu da, &quot;sum&#39;a&quot;dır. Bunların her ikisi de &quot;gizli şirk&quot;tir. Nitekim m&uuml;barek Ramazan ayı&#39;nın seher dualarında ş&ouml;yle yeralmaktadır: <strong>&quot;Ey Allah&#39;ım! Bize, işlerimizi riya ve sum&#39;a ile yapmama tevfiki ihsan eyle&quot;.</strong> &Ccedil;&uuml;nk&uuml; her ikisi de gizli şirktir. Sonu&ccedil;ta kafirlerin kıyamette faydalanabilecekleri hi&ccedil;bir işleri olmayacaktır. &Ccedil;&uuml;nk&uuml; kafirlerin bu d&uuml;nyada yaptıkları b&uuml;t&uuml;n ameller batıl olup hepsi de boşa &ccedil;ıkacaktır.</p>\n\n<p>\n	Yarın b&uuml;t&uuml;n hakikatler ortaya &ccedil;ıktığında, mecaz &uuml;zere amel eden yolcu utanır. Onların işleri hak olmadığından, yarın utanacaklardır. Davranışları da, şiddetli esen r&uuml;zgaralar karşısındaki k&uuml;ller gibidir. <strong>&quot;Kazandıklarından hi&ccedil;bir şeye g&uuml;&ccedil; yetiremezler&quot;.</strong> Biriktirdikleri şeylerden hi&ccedil;bir fayda g&ouml;rmeyeceklerdir. &Ccedil;&uuml;nk&uuml; batıl i&ccedil;in &ccedil;alışmışlardır ve kıyamet g&uuml;n&uuml;nde batılın hi&ccedil;bir etkisi yoktur.</p>\n\n<p>\n	Kur&#39;an&#39;ın başka bir ayetinde ş&ouml;yle buyruluyor: <strong>&quot;Onların yapmakta oldukları her işin &ouml;n&uuml;ne ge&ccedil;tik. B&ouml;ylece savurulmuş toz zerreleri kılıverdik&quot;</strong>. <em>(Furkan/23)</em> O g&uuml;n, onların amelleri k&uuml;l zerreleri gibidir ve o amellerden hi&ccedil;bir fayda g&ouml;rmeyecekleri de a&ccedil;ıktır. Zira amelleri batıldır.</p>\n\n<p>\n	D&uuml;nya salt hak değildir. Batılın orada g&uuml;&ccedil;&uuml; olmamasına rağmen, hak ile karıştığından dolayı hayel ve evham merhalesinde batıldan yardım alabilmektedir. Oysa Kıyamet, hakkın zuhur g&uuml;n&uuml;d&uuml;r. O g&uuml;n hakkın dışında hişbir şey yoktur. <strong>&quot;Hi&ccedil; ş&uuml;phesiz (Allah) onu yeniden d&ouml;nd&uuml;rmeye g&uuml;&ccedil; yetirendir.&quot;</strong> <em>(Tarık/8)</em> Bu g&uuml;nde hi&ccedil;bir gizli ve saklı şey kalmayacaktır. O g&uuml;nde <strong>&quot;Onların apa&ccedil;ık orataya &ccedil;ıktıkları g&uuml;n onların hi&ccedil;bir şeyi Allah&#39;a gizli kalmıyacaktır.&quot;</strong> <em>(Ğafir/16)</em> Evet, hi&ccedil;bir şeyi gizleyemezler. Binaenaleyh, kafirlerin amelleri batıl olduğundan, o g&uuml;nde hi&ccedil;bir kazan&ccedil;ları yoktur.</p>\n\n<p>\n	Kur&#39;an&#39;ın diğer bazı ayetlerinde:</p>\n\n<p>\n	<strong>&quot;Biz, kafirler i&ccedil;in &ouml;l&ccedil;&uuml; ve tartı kılmadık. Onların d&uuml;nya hayatındaki b&uuml;t&uuml;n &ccedil;abaları boşa gitmiştir.&quot;</strong> buyrulmuştur <em>(Kehf/104)</em>. Yani d&uuml;nyada yaptıkları işleri ahirette g&ouml;remeyeceklerdir. &Ccedil;&uuml;k&uuml; işlerini batıl i&ccedil;in yapmışlardır; ahiretteyse batılın yeri yoktur. <strong>&quot;Kendilerini, ger&ccedil;ekte g&uuml;zel iş yapmakta sanıyorlar.&quot;</strong> <em>(Kehf/104)</em>. Evet, bunlar işlerinin iyi olduğunu d&uuml;ş&uuml;n&uuml;rler. Halbuki işleri batıldır ve kıyamette kaybolacaktır.</p>\n\n<p>\n	<strong>&quot;İşte onlar, Rabblerinin ayetlerini ve O&#39;na kavuşmayı inkar edenlerdir. Artık onların yaptıkları ve ettikleri boşa &ccedil;ıkmıştır. Kıyamet G&uuml;n&uuml;&#39;nde onlar i&ccedil;in bir tartı tutmayacağız.&quot;</strong> <em>(Kehf/105)</em> Bunlar i&ccedil;in kıyamette &ouml;l&ccedil;&uuml; ve tartı diye birşey yoktur. &Ccedil;&uuml;nk&uuml; &ouml;l&ccedil;&uuml; ve tartı, bir eşyası olan i&ccedil;in kurulur. Kıyamet G&uuml;n&uuml;&#39;nde, hakkın ve hakikatlerin &ouml;l&ccedil;&uuml;lmesi i&ccedil;in terazi kurulacaktır. Hi&ccedil;bir hakka sahib olmayan, işleri boş ve salt batıl olan i&ccedil;in terazi kurulmayacaktır.</p>\n\n<p>\n	Amelleri tartılan kimsenin, iyi amelleri veya k&ouml;t&uuml; amellerle karışık k&ouml;t&uuml; amelleri vardır. Ama bir kimsenin hi&ccedil;bir iyi ameli yoksa, onun i&ccedil;in tartı s&ouml;zkonusu değildir. Zira o, ne bu nizamın yaratıcısına ve yaratılışın hedefi olan kıyamete ve ne de ilahi el&ccedil;ilerin &ouml;nderliğine inanmıştır. Yalnızca topraktan geldiğine ve yine toprağa gideceğine ve yok olacağına inanmaktadır. Ne yaratıcıya, ne Hesab G&uuml;n&uuml;&#39;ne ve ne de kıyametteki ceza ve m&uuml;kafata inanmaktadır. Eğer bir iş yaptıysa da heva ve hevesi i&ccedil;in yaptığından dolayı batıldır.</p>\n\n<p>\n	B&ouml;yle bir kimsenin, hakkın zuhuru ve tecellisi olan kıyamete kendisiyle g&ouml;t&uuml;rebileceği hi&ccedil;bir şeyi yoktur. Yani bunlar tamamen batıldırlar. Onlar i&ccedil;in kıyamette hi&ccedil;bir tartı ve &ouml;l&ccedil;&uuml; s&ouml;zkonusu değildir.</p>\n\n<p>\n	&nbsp;</p>','İbrahim Suresinin Tefsiri','','publish','closed','open','','ibrahim-suresinin-tefsiri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2943',0,'post','',0),(2944,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	Kur&rsquo;an-i Kerim&rsquo;in mucize oluşunun &ccedil;eşitli y&ouml;ntemlerle a&ccedil;ıklanmıştır.[1] Biz bunları &uuml;&ccedil; başlık altında toplayabiliriz:<br />\n	1- Kur&rsquo;an-i Kerim&rsquo;in lafız y&ouml;nden mucize oluşu<br />\n	2- Kur&rsquo;an&rsquo;ın i&ccedil;erik olarak mucize oluşu<br />\n	3- Getiren şahıs a&ccedil;ısından mucize oluşu<br />\n	1) Lafız y&uuml;n&uuml;yle mucize oluşu<br />\n	Kur&rsquo;an-i Kerim&rsquo;in lafız y&ouml;n&uuml;yle mucize oluşu iki a&ccedil;ıdan ele alınmıştır:<br />\n	1- Beyan t&uuml;r&uuml; a&ccedil;ısından mucize oluşu<br />\n	2- Rakamsal a&ccedil;ıdan mucize oluşu.<br />\n	Kur&rsquo;an&rsquo;ın anlatım g&uuml;c&uuml;, belagat ve fesahat y&ouml;n&uuml;nden mucize oluşu y&uuml;z yıllardır bilinmekte ve b&uuml;t&uuml;n İslam mezheplerinin onayını taşımaktadır. Elbette bazıları Kur&rsquo;an-i Kerim&rsquo;in belagat ve fesahatini, Kur&rsquo;an&rsquo;daki d&uuml;zen ve anlatım şivesinden ayırarak bu ikisini iki ayrı mucize bilmişlerdir. Bunlara g&ouml;re Kur&rsquo;an&rsquo;ın fesahat y&ouml;n&uuml; bir mucize d&uuml;zeni ve şivesi başka bir mucize konumundadır.<br />\n	Başka bir grup ise Kur&rsquo;an&rsquo;ın belagat ve fesahat y&ouml;n&uuml;yle d&uuml;zen ve şive y&ouml;n&uuml;nden mucize oluşuyla bir bilmişlerdir.[2] Bunlara g&ouml;re ayni ger&ccedil;eği &ccedil;eşitli &ouml;rneklerinden ibarettir. Aslında b&uuml;t&uuml;n bunlar Kur&rsquo;an&rsquo;ın beyan acısından mucize oluşuna d&ouml;nmektedir.<br />\n	Kur&rsquo;an-i Kerim&rsquo;in beyan şivesi hi&ccedil;bir beşerin hatta Peygamber&rsquo;in s&ouml;zleri bile kendisiyle boy &ouml;l&ccedil;&uuml;şemeyecek derecede g&uuml;&ccedil;l&uuml;d&uuml;r.<br />\n	A&ccedil;ıklama: Hadis tarihi ile ilgili olarak Ehl-i S&uuml;nnet ş&ouml;yle bir inanca sahiptirler: Peygamber-i Ekrem (s.a.a) kendi s&ouml;zlerinin yazılmasını menetmiştir. Ve bu konuda Peygamber&rsquo;den bir hadis de nakletmekteler.[3] İşte burada şu soruyla karşı karşıya kalmaktalar: &ldquo;Ni&ccedil;in Peygamber s&ouml;zlerinin yazılmasını yasaklamıştır?&rdquo;&zwnj; Ehl-i S&uuml;nnet arasında yaygın olan bir cevaba g&ouml;re, yasaklanmanın sebebinin Kur&rsquo;an&rsquo;dan olmayan s&ouml;zlerin Kur&rsquo;an&rsquo;la karışmasını &ouml;nlemektir.[4]<br />\n	Ancak Ehl-i S&uuml;nnet&rsquo;ten olan bir araştırmacı bu delili reddederek ş&ouml;yle demiştir: &ldquo;Kur&rsquo;an&rsquo;ın beyan y&ouml;n&uuml;nden mucize oluşu onun başka s&ouml;zlerle karışmasına engeller.&rdquo;&zwnj; Hz. Muhammed&rsquo;in (s.a.a) belagat ve fesahatte Kur&rsquo;an gibi konuşabilecek seviyede olduğuna dair bir eleştiriye de ş&ouml;yle cevap verir: &ldquo;Bu varsayımı kabul etmek Kur&rsquo;an-ı Kerim&rsquo;in beyan y&ouml;n&uuml;nden mucize oluşunu reddetmeyi gerektirir.&rdquo;&zwnj;[5]<br />\n	Her haluklarda Peygamber&rsquo;in s&ouml;zlerinin sıradan s&ouml;zler olmamasına onun s&ouml;zlerinin nurani, ilahi hidayet ışığında ve gayb &acirc;leminden gelen s&ouml;zler olmasına rağmen Kur&rsquo;an&rsquo;la karıştırılması m&uuml;mk&uuml;n değildi. Bu temel &uuml;zere Peygamber&rsquo;in s&ouml;zlerinin &uuml;mmetin du&ccedil;ar olduğu bir&ccedil;ok sorunun &ccedil;&ouml;z&uuml;m&uuml; olmasını dikkate aldığımızda onun s&ouml;zlerinin yazılmasının yasaklanması b&uuml;y&uuml;k manevi ve fikri hasarlara yol a&ccedil;mıştır ve bu alanda Ehl-i S&uuml;nnete y&ouml;neltilen eleştiri yerinde ve k&ouml;kl&uuml; bir eleştiri sayılır. Şia ulemasına g&ouml;re Peygamber&rsquo;in s&ouml;zlerinin yazılmasının Peygamber tarafından yasaklaması iddiası reddedilmiş ve doğru bulunmamıştır.<br />\n	Kur&rsquo;an&rsquo;ın bir başka mucizevi y&ouml;n&uuml; ise rakamsal y&ouml;nden mucize oluşudur. Bu da, son zamanlarda bilgisayardan yararlanılarak ortaya konulmuş ve ilgi uyandırmıştır. Bilgisayar yardımıyla Kur&rsquo;an&rsquo;daki s&ouml;zc&uuml;kler ve harfler arasında &ouml;zel bir ilişkinin olduğu belirlenerek b&ouml;yle bir rakamsal ilişkinin beşerin s&ouml;zlerinde olmasının m&uuml;mk&uuml;n olmadığının ispatlanması istenmiştir.[6]<br />\n	Kur&rsquo;anı Kerim&rsquo;in İ&ccedil;erik Y&ouml;n&uuml;nden Mucize Oluşu:<br />\n	Kur&rsquo;an-i Kerim&rsquo;in i&ccedil;erik y&ouml;n&uuml;nden mucize oluşu birka&ccedil; y&ouml;nden ele alınmıştır ki aşağıda belirtilecektir:<br />\n	a) Kur&rsquo;an-i Kerim&rsquo;de hi&ccedil;bir &ccedil;elişki ve uyumsuzluğun var olmayışı. Nisa Sure&rsquo;sinin 82. ayeti de bu konuya işarettir.<br />\n	&lsquo;Kur&rsquo;an&rsquo;ı gereğince d&uuml;ş&uuml;nm&uuml;yorlar mı? Eğer Allah&rsquo;tan başkasından g&ouml;nderilmiş olsaydı onda bir&ccedil;ok uyumsuzluk bulurlardı.&rsquo;[7]<br />\n	b) Gaybe ait olan (gizli olan) şeylerden haber vermesi. Kur&rsquo;an&rsquo;da bazı hadiselerin gelecekte ger&ccedil;ekleşeceği &ouml;nceden bildirilmiştir. ve sonradan bildirildiği şekilde hadiseler vuku bulmuştur.<br />\n	Bunlardan birisi Rum Suresi&rsquo;nin 1&ndash;3 ayetleridir:<br />\n	&ldquo;Elif, Lam, Mim. Rumlar yakın bir yerde yenilgiye uğradılar. Onlar bu yenilgilerinden sonra bir ka&ccedil; yıl i&ccedil;inde galip geleceklerdir&rdquo;&zwnj;[8]<br />\n	c) Kur&rsquo;an-i Kerim&rsquo;in i&ccedil;erdiği ilim ve maarifler.<br />\n	Kur&rsquo;an-i Kerim&rsquo;deki ilim ve maarif<br />\n	Kur&rsquo;an-i Kerim en azından nazil olduğu zaman diliminde hi&ccedil;bir beşerin hen&uuml;z ulaşamadığı bilgilerle doluydu. Elbette şu anda bile Kur&rsquo;an-i Kerim&rsquo;de insanların ulaşmayacağı y&uuml;ksek ilimler ve maarifler bulunmaktadır. Ulaşabildikleri kısmına ise Peygamber (s.a.a)&rsquo;ın ve Masum İmamların yol g&ouml;stericiliği sayesinde ulaşılabilinmiştir. Hatta hadislerin bir b&ouml;l&uuml;m&uuml;n&uuml; inan&ccedil;la ilgili felsefi, kelamı, akli konular oluşturmaktadır. Hatta eğer Kur&rsquo;an&rsquo;daki b&uuml;t&uuml;n ilim ve maariflerin anlaşıldığını kabul etsek bile -ki yakinen ge&ccedil;mişte bu b&ouml;yle değildi- yine de bu, Kur&rsquo;an&rsquo;ın bu y&ouml;nden mucize oluşundan bir şey eksiltmez.<br />\n	Burada şu noktaya dikkat etmek gerekir ki Kur&rsquo;an-i Kerim&rsquo;in bu a&ccedil;ıdan mucize oluşu onu getiren şahıs ilgili icazından farklıdır. Bu mucizeden maksat Kur&rsquo;an-i Kerim&rsquo;de bulunan ilim ve maarif o zamanda yaşayan d&uuml;ş&uuml;n&uuml;rlerin, aydınların, bilim adamlarının ufuklarından ileride olacak şekilde derin ve y&uuml;ce ufuklara sahip olduğuydu. B&uuml;t&uuml;n bunlar beşerin d&uuml;ş&uuml;nce ufuklarının &ccedil;er&ccedil;evesine girmeyen ve ilahi vahyin nişaneleri her yerinde g&ouml;r&uuml;nen bilgi ve marifetlerdir.<br />\n	d) Kur&rsquo;an-i Kerim&rsquo;de bulunan ilim ve marifetin doğruluğunu koruması: Aradan y&uuml;zyıllar ge&ccedil;mesine bilimlin g&ouml;sterdiği bu b&uuml;y&uuml;k gelişmelere bilimsel ve k&uuml;lt&uuml;rel bulgulara rağmen Kur&rsquo;an-i Kerim&rsquo;de bulunan hi&ccedil;bir konu doğruluğunu kaybetmemmiş işte bu Kur&rsquo;an-i Kerim&rsquo;in hakkaniyetini kanıtlamaktadır.<br />\n	Bu noktayı hatırlatmayı faydalı g&ouml;r&uuml;yoruz. Beşerin sahip olduğu mantık ve matematik gibi yazılı bazı ilimler eski zamanlardan beri doğruluğunu ge&ccedil;erliliğini kaybetmemişse de ama dikkat edilmesi gerekir ki &ouml;ncelikle bu ilimler ispata ihtiya&ccedil; olmayan bedihi konulardan sayılır veya fıtri olarak her akıllı insanın d&uuml;ş&uuml;nmelerinde gizlidir. Bu konuda &ccedil;alışanlar ger&ccedil;ekte bir derleme bir araya getirme işlemini ger&ccedil;ekleştirmişlerdir. İkinci olarak beşerin telif ettiği kitaplar belirli bir konu ve ilim &uuml;zerinedir. Bu b&ouml;yleyken Kur&rsquo;an-i Kerim&rsquo;deki ilim ve maarifin en belirgin &ccedil;ehresi ve &ouml;zelliği işaret ettiği konuların geniş bir alanı i&ccedil;ermesi ve onlarca &ouml;nemli konuyu bir c&uuml;mlede toplamasıdır.<br />\n	Aslında bunun kendisi diğer bir mucizedir. B&ouml;ylesine değişik ilimleri bir arada i&ccedil;ermektedir. Hangi beşer bu kadar farklı ilimleri ele ge&ccedil;irmekle birlikte birbirine tamamen yabancı olan alanları &ouml;ylesine bir dikkatle ve g&uuml;&ccedil;l&uuml; bir beyanla birbiriyle yoğurarak konuları m&uuml;kemmel bir şekilde yan yana koyabilir, aralarında uyum sağlayabilir ve bu s&ouml;zlerin i&ccedil;erisinden her ilimin değişik meyvelerini &ccedil;ıkarabilir. &Ouml;ylesine ki ne maksat zarar g&ouml;rmekte ne de aralarındaki bağlar ortadan kalkmakta bununla birlikte hi&ccedil;bir hata ger&ccedil;ekleşmemektedir.[9]<br />\n	3) Getiren şahıs a&ccedil;ısından mucize oluşu:<br />\n	Eskilerden beri ortaya atılmış ve &uuml;zerinde konuşulmuş olan bu icaz ş&ouml;yle a&ccedil;ıklanabilir: Okuma ve yazma &ouml;ğrenimini bile almamış olan Hz. Muhammed (s.a.a) nasıl olurda arapyarımadası gibi ilimden medeniyetten uzak bir yerde b&ouml;ylesine ilimlerle dolu bir kitabı ortaya koyabilir.<br />\n	Değinilmesinde fayda olan diğer bir husus da şundan ibarettir: Kur&rsquo;an-i Kerim&rsquo;in icazı konusu Kur&rsquo;an&icirc; ilimler alanında incelenmesinin yanı sıra bu konunun kelamı boyutu da sahiptir ve bu y&uuml;zden kelami bir konu olarak da incelenebilir. Kelami kitaplarda da bu y&ouml;n&uuml;yle ele alınmıştır.[10]</p>\n\n<p>\n	-----------------------------------------------------------------------------</p>\n\n<p>\n	[1] Bkz. Dr. Seyyid Mustafa Samini, Vucuhi İcaz Kur&rsquo;an, Daru&rsquo;l-Kuran- Kerim&rsquo;in İiinci konferansının makaleleri, Kum, s. 168- 178.<br />\n	[2] Adı ge&ccedil;en eser, 169.<br />\n	[3] Bkz. Mahmut Ebu Reye, Ezavun aless&uuml;nnetin Nebeviyye, s. 42.<br />\n	[4] Aynı Eser, s. 46<br />\n	[5] Aynı eser, s. 47.<br />\n	[6] Bu alanda Kadr adlı bir bilgisayar programı Dr. Seyyid Ali Kadiri tarafından hazırlanmıştır.<br />\n	[7] Nisa Suresi, 82. ayet. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;<br />\n	[8] Rum Suresi, 1-3 ayetler.<br />\n	[9] Allame Tabatabi&rsquo;nin Kur&rsquo;an&rsquo;ın t&uuml;m bilgi ve &ouml;ğretilerini her suresinden &ccedil;ıkarmak m&uuml;mk&uuml;n olduğu g&ouml;r&uuml;ş&uuml;n&uuml; savunduğu nakledilmiştir. Bunun anlamı Kur&rsquo;an&rsquo;ın t&uuml;m &ouml;ğretilerinin 114 surenin her birisinde değişik &uuml;sluplarla yer aldığıdır. Bu da Kur&rsquo;an&rsquo;ın ilgin&ccedil; y&ouml;nlerinden biri sayılır.<br />\n	[10] Mehdi Hadevi Tehrani, İctihad&rsquo;ın Kelami Temelleri, s. 47-51. &nbsp;&nbsp;</p>','Kuran-i Kerimin mucizelik yönleri','','publish','closed','open','','kuran-i-kerimin-mucizelik-yonleri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2944',0,'post','',0),(2945,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	<span style=\"line-height: 1.6em;\">İlahi s&uuml;nnetlerden birisi insanların hidayeti i&ccedil;in resullerin g&ouml;nderilmesidir. Resuller de insanlarla anlaşabilmek i&ccedil;in g&ouml;nderildikleri b&ouml;lgenin dilleriyle konuşurlardı. Dil insanlarla iletişim kurmanın tek yoludur. Peygamberler de insanlarla iletişim halinde olmak zorunda idiler. Peygamberlerin kendi kavimlerinin dilleriyle konuşmaları ilahi s&uuml;nnetlerden bir diğeridir. Allah-u Teala buyuruyor ki:</span></p>\n\n<p>\n	&ldquo;Onlara iyice anlatabilmesi i&ccedil;in kendi kavminin dilinden başka bir dille hi&ccedil; bir resul g&ouml;ndermedik.&rdquo;&zwnj;[1]<br />\n	Bu s&uuml;nnet, hatta evrensel daveti olan ulu&#39;l Azam peygamberler (a.s) i&ccedil;in de ge&ccedil;erlidir. Onlar davetleri evrensel olmasına rağmen g&ouml;nderildikleri toplumun dilini konuşuyorlardı. B&ouml;yle olmasaydı, dinleri kendi kavimleri i&ccedil;inde bile anlaşılmaz ve kabul edilmez olurdu.<br />\n	Kur&#39;an, dilin &ouml;tesinde bir hakikattir. Arap&ccedil;aya d&ouml;n&uuml;şmeden &ouml;nce insan aklının ulaşamayacağı bir merhalede idi. Allah onu asıl yerinden indirmiş, insanın anlayabileceği hadde getirmiş ve insan aklının onun hakikatlerini anlayabilmesi i&ccedil;in Arap&ccedil;a haline getirmiştir.[2]<br />\n	Demek ki Kur&#39;an&#39;ın aslı s&ouml;z değildir ve belli bir dile de sığmaz. O zaman neden Arap&ccedil;a nazil oldu? diye sorulursa cevabı şudur: Arap&ccedil;ayı b&uuml;t&uuml;n diller arasında fesahet ve belağatın doruğuna &ccedil;ıkaran ve onu muteber bir dil haline getiren &ouml;zelliklerinin yanı sıra İslam Peygamberi (s.a.a) dili Arap&ccedil;a olan bir kavmin i&ccedil;in de davetini başlatmıştı. Peygamber (s.a.a) de Allah&#39;ın mesajını ulaştırırken inkar etmemeleri i&ccedil;in onların anlayabileceği bir mucizeyle gelmeliydi. B&ouml;ylece Allah&#39;a iman getirecek ve din i&ccedil;in &ccedil;aba harcayacaklardı. Tabi bu, Kur&#39;an&#39;ın b&uuml;t&uuml;n hakikatlerinin anlaşılması manasına gelmez. &Ccedil;&uuml;nk&uuml; onun hakikatleri sınırsızdır. Anlaşılmaktan kasıt dilin ve bazı ger&ccedil;eklerin genel manada anlaşılmasıdır.<br />\n	Bi&#39;setten &ouml;nceki cahiliyet d&ouml;neminin Arapları &ccedil;ok k&ouml;t&uuml; şartlar altında yaşıyorlardı. Bu y&uuml;zden Allah, Peygamberini (s.a.a) Arap kavminin i&ccedil;inden se&ccedil;ti. Hz. Ali (a.s) İslam&rsquo;dan &ouml;nceki cahiliyet d&ouml;neminin durumunu ve Peygamber (s.a.a)&#39;in gelişini ş&ouml;yle anlatıyor: &ldquo;Allah Peygamberini &ouml;yle bir zamanda g&ouml;nderdi ki, insanlar başı boş ve şaşkın haldeydiler. Fitneler baş g&ouml;stermiş, heva ve heves onlara galip gelmiş, kendini beğenmişlik ve tekebb&uuml;r hatalarını &ccedil;oğaltmış, cahiliyetin cehaleti onları aşağılamış, işlerinde şaşkınlığa d&uuml;şm&uuml;ş, cehalet belası her taraflarını sarmıştı. Peygamber (s.a.a) nasihat ediyor, hayırları i&ccedil;in b&uuml;t&uuml;n g&uuml;c&uuml;n&uuml; kullanıyor, doğru yola davet ediyor, hikmet ve g&uuml;zel &ouml;ğ&uuml;tle halkı Allah&#39;a davet ediyordu.&rdquo;&zwnj;[3]<br />\n	Bu şartlar, Peygamber (s.a.a)&#39;in Arap kavminden g&ouml;nderilmesine neden oldu. &Ouml;yleyse Kur&#39;an da başka dilde değil Arap&ccedil;a olmalıydı. Fakat burada &ouml;nemli olan şey Kur&#39;an&#39;dan faydalanabilmektir. &Ccedil;&uuml;nk&uuml; o Araplara &ouml;zg&uuml; değildir. Allah-u Teala buyuruyor:<br />\n	&ldquo;Eğer Kur&#39;an&#39;ı başka bir dille meydana getirseydik, elbette derlerdi ki ayetleri Arap&ccedil;a olarak a&ccedil;ıklansaydı da anlasaydık olmaz mıydı? Bu, yabancı bir dille s&ouml;ylenmiş bir s&ouml;z, s&ouml;yleyen de Arap ha? De ki: O, inananlara doğru yolu g&ouml;sterir ve şifadır; inanmayanlarınsa kulaklarında ağırlık var ve Kur&#39;an, onları k&ouml;r etmede; sanki onlara pek uzak bir yerden nida edilmede.&rdquo;&zwnj;[4]<br />\n	Burada ş&ouml;yle bir soru karşımıza &ccedil;ıkabilir: Son peygamber neden Arap oldu ki, netice de kitabı da Arap&ccedil;a indi? B&ouml;yle bir şey neden Farslara vs. milletlere nasip olmadı?<br />\n	Cevaba ge&ccedil;meden &ouml;nce bir ka&ccedil; noktayı belirtmemiz gerekir:<br />\n	a-Konu son Peygamber (s.a.a) olunca bir grup Onun (s.a.a) mesajını almalı ve onu iyi bir şekilde korumalıdır (i&ccedil;ten koruma etkeni)<br />\n	b-Diğer taraftan b&uuml;t&uuml;n Peygamberlerin tarihinde g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi dini ve onun koruyucularını yok etmek isteyenler hep vardır (değişimde dış etkenler).<br />\n	c- Her zaman, &ouml;zellikle Resulullah (s.a.a)&#39;in vefatından sonra din hep mucizeyle korunacak diye bir şey yoktur.<br />\n	B&uuml;t&uuml;n bunlar g&ouml;z &ouml;n&uuml;ne alındığında bakalım nerede ve hangi şartlarda bu noktalar ger&ccedil;ekleşebilir:<br />\n	1- Araplar, dillerine, adetlerine ve soylarına karşı &ouml;zel bir bağlılık ve taassupları olan bir millettir. Onların dillerinden ve k&uuml;lt&uuml;rlerinden ayırmak m&uuml;mk&uuml;n değildir. Hatta &ccedil;okuluslu propagandalara rağmen asırlardır giydikleri elbiselerini bile değiştirmediler (i&ccedil;ten koruma etkeni).<br />\n	2- Hicaz Arapları kendileri ana dillerinden vazge&ccedil;medikleri gibi tarih boyunca hi&ccedil;bir dış g&uuml;&ccedil;te onları bundan vazge&ccedil;iremedi (dış etkenin değişimde ki etkisizliği).<br />\n	3- Hicaz Araplarının dilinde ki zamirlerin &ccedil;okluğu ve bu zamirlerin tesniye, m&uuml;fred, cem diye ayrılması, kiplerin m&uuml;zekker ve m&uuml;ennes olması, &ccedil;oğulu belirten bir&ccedil;ok kelimeler, kinayeler, istiareler vs. &ouml;zellikleri nedeniyle az kelimeyle &ccedil;ok manalar herhangi anlaşılmaz bir nokta olmadan anlatılabilmektedir. Hicaz b&ouml;lgesi ve Arap&ccedil;a son Peygamberin dinini ve Onun kitabını korumak ve varlığını s&uuml;rd&uuml;rmesi i&ccedil;in en doğal yoldu. Dolayısıyla Kur&#39;an&#39;ın Arap&ccedil;a nazil olmasının nedenlerinden biri onun ebedi olarak korunması idi.[5] Kur&#39;an&#39;ın Arap&ccedil;a nazil olması Araplar i&ccedil;in bir l&uuml;tuf ve merhamettir. Kur&#39;an eğer Arap&ccedil;a nazil olmasaydı, b&uuml;y&uuml;k bir &ccedil;oğunluğa sahip Araplar ona iman getirmeyeceklerdi. Allah-u Teala ş&ouml;yle buyuruyor:<br />\n	&ldquo;Kur&#39;an&#39;ı Arap olmayanlardan, Arap&ccedil;a bilmeyenlerden birisine indirseydik de, onlara okusaydı inanmazlardı.&rdquo;&zwnj;[6]</p>\n\n<p>\n	-----------------------------------------------------------------------------</p>\n\n<p>\n	[1] -İbrahim/4<br />\n	[2] - el-Mizan (Fars&ccedil;a terc&uuml;mesi) c.18, s.122-123<br />\n	[3] -Nehc-ul Belağa, (Deşti nin terc&uuml;mesi), 95. hutbe<br />\n	[4] -Fussilet/44<br />\n	[5] - Faslname-i Beyyinat, No.27, s.38-41<br />\n	[6] -Şuara/198-199</p>','Kur\'an neden Arapça olarak indirilmiştir?','','publish','closed','open','','kuran-neden-arapca-olarak-indirilmistir','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2945',0,'post','',0),(2946,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim a&ccedil;ısından ger&ccedil;eğe ulaşma yollarından biri &ouml;ğ&uuml;tt&uuml;r. &Ouml;ğ&uuml;t, dinleyicinin ruhunu ve kalbini yumuşatan a&ccedil;ıklama t&uuml;r&uuml;d&uuml;r.<br />\n	Rağıb-i İsfahan&icirc;, &ldquo;M&uuml;fredat&rdquo;&zwnj; kitabında ş&ouml;yle yazmıştır:<br />\n	&ldquo;&Ouml;ğ&uuml;t, bir insanı korkutarak her hangi bir işten alıkoymaktan ibarettir.&rdquo;&zwnj;<br />\n	Muhatap &uuml;zerinde etki g&ouml;steren, k&ouml;t&uuml;l&uuml;kler hususunda korkutan ve kalbini iyiliklere y&ouml;nlendiren her s&ouml;z &ldquo;&ouml;ğ&uuml;t&rdquo;&zwnj;t&uuml;r. İşte bundan &ouml;t&uuml;r&uuml; de Kur&rsquo;an-ı Kerim &ouml;ğ&uuml;tt&uuml;r.<br />\n	Allah-u teala, Kur&rsquo;an-ı Kerim&rsquo;in bir &ouml;ğ&uuml;t olduğuna vurgu yapmış ve Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Ey insanlar, Rabbinizden size bir &ouml;ğ&uuml;t, g&ouml;n&uuml;llerdeki dertlere şif&acirc;, inananlara hid&acirc;yet ve rahmet geldi.&rdquo;&zwnj; [1]<br />\n	Konuyla ilintili bir diğer ayet ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kadınları boşadınız da boşandıktan sonraki m&uuml;ddetlerini ge&ccedil;irdiler mi artık onları ya iyilikle tutun, yahut hoşlukla salıverin. Haklarında aşırı mu&acirc;melede bulunmak i&ccedil;in zararlarına olarak onları zorla tutmayın.<br />\n	Bunu kim yaparsa ancak kendisine zarar eder. Allah&#39;ın &acirc;yetlerini şaka sanmayın. Size verilen Allah n&icirc;metlerini, &ouml;ğ&uuml;t vermek i&ccedil;in indirdiği kitabı ve ondaki hikmeti anın. Sakının Allah&#39;tan ve bilin ki o, her şeyi bilir.&rdquo;&zwnj; [2]<br />\n	Bu hususta rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&ldquo;Allah&rsquo;tan sakınanlar i&ccedil;in en g&uuml;zel s&ouml;z ve en a&ccedil;ık-se&ccedil;ik &ouml;ğ&uuml;t, izzet ve hikmet sahibi Allah&rsquo;ın kitabıdır.&rdquo;&zwnj; [3]<br />\n	Kur&rsquo;an-ı Kerim, &ouml;ğreti, hikmet ve &ouml;yk&uuml;leri a&ccedil;ıklamakla m&uuml;minlerin kalplerini yumuşatmakta ve b&ouml;ylece de hidayete ermeleri i&ccedil;in zemin hazırlamaktadır.<br />\n	Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;İnananlara, o &ccedil;ağ gelmedi mi hen&uuml;z, Allah&#39;ı anış ve Kur&rsquo;&acirc;n&#39;dan inen şeyler, onların g&ouml;n&uuml;llerini yumuşatsın da tam&acirc;mıyla korkup it&acirc;at etsinler ve &ouml;nceden kendilerine kitap verilenlere benzemesinler; onların, peygamberleriyle araları, uzayıp a&ccedil;ıldık&ccedil;a kalpleri katılaştı ve onların &ccedil;oğu, buyruktan &ccedil;ıktı.&rdquo;&zwnj; [4]<br />\n	Ayette vurgulanan &ldquo;huşu&rdquo;&zwnj;, &ouml;nemli bir hakikat veya &ouml;nemli bir şahıs karşısında insanın bulunduğu hem bedensel ve hem de ruhsal anlamda al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k ve saygı halidir.<br />\n	Fuzayl b. İyaz, İmam Cafer-i Sadık&rsquo;tan (a.s) hadis rivayet eden g&uuml;venilir biridir ve aynı zamanda da meşhur zahitlerdendir. Fuzayl, &ouml;mr&uuml;n&uuml;n son d&ouml;nemini K&acirc;be&rsquo;nin komşuluğunda yaşamış ve bir Aşura g&uuml;n&uuml; de d&uuml;nyadan ayrılmıştır.<br />\n	Fuzayl, &ouml;nceleri acımasız bir soyguncu idi ve insanların ondan &ouml;d&uuml; kopardı. Bir g&uuml;n bir mahalleden ge&ccedil;erken bir kız g&ouml;r&uuml;r ve ona ilgi duyar. Bu ilgi, giderek yakıcı bir aşka d&ouml;n&uuml;ş&uuml;r.<br />\n	Bu aşk ile takatını yitiren Fuzayl, bir gece kızın evinin duvarına &ccedil;ıkmaya ve ne pahasına olursa olsun, aşık olduğu kıza kavuşmaya karar verir. Bu kararını ger&ccedil;ekleştirmek &uuml;zere duvardan yukarı &ccedil;ıktığı esnada, etraftaki evlerden birinden Kur&rsquo;an sesi gelir. Bu g&ouml;n&uuml;l g&ouml;z&uuml; a&ccedil;ık olan insan, tam da şu ayeti okumaktaydı:<br />\n	&ldquo;İnananlara, o &ccedil;ağ gelmedi mi hen&uuml;z, Allah&#39;ı anış ve Kur&rsquo;&acirc;n&#39;dan inen şeyler, onların g&ouml;n&uuml;llerini yumuşatsın...&rdquo;&zwnj;<br />\n	Bu ayet, bir ok gibi yer etmişti Fuzayl&rsquo;ın kirlenmiş kalbine. Fuzayl tam bir değişim ve d&ouml;n&uuml;ş&uuml;mle ansızın s&ouml;ylenmeye başladı: &ldquo;Andolsun Allah&rsquo;a ki o vakit gelip &ccedil;atmıştır!&rdquo;&zwnj;<br />\n	Duvardan aşağı inerek, bir kervanın konakladığı ve gitmek istedikleri yere nasıl gidebilecekleri hakkında istişare eden insanların bulunduğu bir harabeye girdi. Bu insanlardan bazısı ş&ouml;yle diyordu: &ldquo;Fuzayl ve &ccedil;etesi mutlaka yoldadır. Eğer hareket edecek olsak yolumuzu kesecek ve kervanın y&uuml;k&uuml;n&uuml; yağmalayacaktır.&rdquo;&zwnj;<br />\n	Bu s&ouml;zleri duyan Fuzayl sarsıldı ve bu y&uuml;zden kendini kınayarak kendi kendine ş&ouml;yle dedi: &ldquo;Ne kadar da k&ouml;t&uuml; biriymişim ben!&rdquo;&zwnj;<br />\n	G&ouml;ky&uuml;z&uuml;ne bakındı ve t&ouml;vbe eden kalbiyle yakardı:<br />\n	&ldquo;Allah&rsquo;ım! Ben sana d&ouml;nd&uuml;m ve t&ouml;vbemin temeli de hep senin evinin komşuluğunda yaşamaktır. Allah&rsquo;ım! İşlediğim k&ouml;t&uuml;l&uuml;klerden dolayı acılar i&ccedil;indeyim; acılarımı dindir ve derdimi derman eyle. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n acıları dindiren sensin ey y&uuml;ce, ey her t&uuml;rl&uuml; eksiklikten m&uuml;nezzeh, ey benim kulluğuma ihtiyacı olmayan Allah! Benim hiyanetimi rahmetinle affeyle!&rdquo;&zwnj;<br />\n	Y&uuml;ce Allah da onun dualarını icabet eder ve bağışlar.<br />\n	Bazı tefsir bilginleri, Abdullah b. Abbas&rsquo;tan ş&ouml;yle rivayet etmişlerdir:<br />\n	&ldquo;Bir g&uuml;n ashabtan bazıları İslam Peygamberine (s.a.a) ş&ouml;yle dediler: Ey Allah Resul&uuml; (s.a.a)! Bizim i&ccedil;in bir hadis buyur da kalplerimizin pasını gidersin.&rdquo;&zwnj;<br />\n	İşte ashabın bu isteğinden sonra &ldquo;İnananlara, o &ccedil;ağ gelmedi mi hen&uuml;z, Allah&#39;ı anış ve Kur&rsquo;&acirc;n&#39;dan inen şeyler, onların g&ouml;n&uuml;llerini yumuşatsın...&rdquo;&zwnj; ayeti nazil oldu.<br />\n	Şanı y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bir Allah&#39;tır ki s&ouml;z&uuml;n en g&uuml;zelini indirmiştir bir kitap halinde, bir kısmı, bir kısmına benzer, bir kısmı, bir kısmını ger&ccedil;ekleştirir, her şeyi tekrar-tekrar bildirir; Rablerinden korkanların t&uuml;yleri diken-diken olur onu dinlerken, sonra da bedenleri ve g&ouml;n&uuml;lleri, Allah&#39;ı anmak i&ccedil;in yumuşar; işte bu, Allah&#39;ın bir hid&acirc;yetidir ki dilediğini, onunla doğru yola sevk eder ve Allah, kimi doğru yoldan saptırırsa ona yol g&ouml;sterecek yoktur.&rdquo;&zwnj; [5]<br />\n	Y&uuml;ce Allah &ouml;ğ&uuml;t vericidir ve insanlara &ouml;ğ&uuml;tler vermiştir. Allah-u teala Kur&rsquo;an-ı Kerim&rsquo;de, emaneti sahibine ulaştırmayı ve adalet &uuml;zere h&uuml;kmetmeyi &ouml;ğ&uuml;tlemekte ve ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ş&uuml;phe yok ki Allah, em&acirc;netleri ehline vermenizi ve insanlar arasında h&uuml;kmettiğiniz zaman ad&acirc;letle h&uuml;kmetmenizi emrediyor. Ger&ccedil;ekten de Allah, size ne de g&uuml;zel &ouml;ğ&uuml;t vermede. Ş&uuml;phe yok ki Allah, her şeyi duyar, g&ouml;r&uuml;r.&rdquo;&zwnj; [6]<br />\n	Bir diğer ayette adaleti, iyiliği, akrabaları g&ouml;zetip kollamayı, g&uuml;nahtan ve k&ouml;t&uuml;l&uuml;kten sakınmayı, sınırları aşmamayı emretmekte ve ş&ouml;yle &ouml;ğ&uuml;tlemektedir:<br />\n	&ldquo;Ş&uuml;phe yok ki Allah, ad&acirc;leti, l&uuml;tuf ve keremde bulunmayı ve yakınlara ihtiya&ccedil;ları olan şeyleri vermeyi emreder ve &ccedil;irkin olan, k&ouml;t&uuml; g&ouml;r&uuml;nen şeylerle haksızlığı nehyeder; &ouml;ğ&uuml;t alasınız diye de size &ouml;ğ&uuml;t vermededir.&rdquo;&zwnj; [7]<br />\n	Bir başka ayet ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Eğer inanmışsanız Allah size &ouml;ğ&uuml;t vermededir bir daha ebed&icirc;yen buna benzer birşeye d&ouml;nmemeniz hakkında.&rdquo;&zwnj; [8]<br />\n	Kur&rsquo;an-ı Kerim, Allah&rsquo;ın &ouml;ğ&uuml;tlerinden faydalananların sadece takvalılar olduğunu belirtmiş ve ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Sizden &ouml;nce nice dinler gelip ge&ccedil;ti.<br />\n	Yery&uuml;z&uuml;n&uuml; gezin, dolaşın da yalanlayanların sonucu ne olmuş, bakın, g&ouml;r&uuml;n. Bu, insanlara a&ccedil;ıklamadır ve sakınanları doğru yola sevk etmedir, &ouml;ğ&uuml;tt&uuml;r onlara.&rdquo;&zwnj; [9]<br />\n	Bu husustaki bir diğer ayet ş&ouml;yledir:<br />\n	&ldquo;O zaman bunu g&ouml;renlerle sonradan gelenlere ibret, sakınanlara da bir &ouml;ğ&uuml;t olmak &uuml;zere onları maymun şekline sokmuştuk.&rdquo;&zwnj; [10]<br />\n	Katılaşmış kalplerin, &ouml;ğ&uuml;tlerden etkilenmeyeceği bir ger&ccedil;ektir. Hz. H&ucirc;d&rsquo;un (a.s) kavminin s&ouml;z&uuml;, bunun bir &ouml;rneğidir. Onlar, Hz. H&ucirc;d&rsquo;a (a.s) ş&ouml;yle demişlerdi:<br />\n	&ldquo;Bizce bir dediler, ister &ouml;ğ&uuml;t ver bize, istersen &ouml;ğ&uuml;t verenlerden olma.&rdquo;&zwnj; [11]<br />\n	&ldquo;Varlık letafetinde ş&uuml;phe olmayan yağmur<br />\n	Bah&ccedil;ede lale yeşertir ve tuzlakta diken bitirir&rdquo;&zwnj;<br />\n	&ldquo;Ve biz, Kur&#39;&acirc;n&rsquo;dan, inananlara şif&acirc; ve rahmet olan &acirc;yetleri indirmedeyiz ve bunlar, z&acirc;limlerin ancak ziyanlarını arttırır.&rdquo;&zwnj; [12]</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Yunus, 57<br />\n	[2] Bakara, 231<br />\n	[3] Men La Yehzuruh&rsquo;ul Fakih, c: 1, s: 517<br />\n	[4] Hadid, 16<br />\n	[5] Z&uuml;mer, 23<br />\n	[6] Nis&acirc;, 58<br />\n	[7] Nahl, 90<br />\n	[8] N&ucirc;r, 17<br />\n	[9] &Acirc;l-i İmran, 137-138<br />\n	[10] Bakara, 66<br />\n	[11] Şuar&acirc;, 136<br />\n	[12] İsr&acirc;, 82</p>','Kur’an ve Öğüt','','publish','closed','open','','kuran-ve-ogut','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2946',0,'post','',0),(2947,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	İlahi ve ebedi bir mucize olan Kur&rsquo;an&rsquo;da her şey sonsuzluğu g&ouml;stermektedir. Ve anlamları i&ccedil;in hi&ccedil;bir had ve sınır yoktur. [1] Bundan da anlaşıldığı &uuml;zere Kur&rsquo;an-ı doğru anlamanın yolu ayetler hakkında insanın zihni ve soyut yorumu değildir. İtibari beşeri &ouml;l&ccedil;&uuml;ler sonsuz değerler okyanusu karşısında hi&ccedil;bir değere sahip değildir.<br />\n	Kur&rsquo;an&rsquo;ın k&ouml;keni, n&uuml;zul esası, metodu ve terkibi Allah tarafından olduğu gibi; Kur&rsquo;an&rsquo;ı anlamanın mertebelerini tanıma metodu da Allah tarafından g&ouml;sterilmiştir. Zira Allah; &ldquo;Eğer onlar sana sırt &ccedil;evirirlerse senin g&ouml;revin, buyruklarımızı onlara a&ccedil;ık&ccedil;a duyurmaktan ibarettir&rdquo;&zwnj;[2] diye buyurduğu gibi Kur&rsquo;an&rsquo;ı anlamanın yolunu da bizzat beyan edebilir. O halde Kur&rsquo;an ile tanışma ve doğru anlama niteliği hususunda en iyi metot her şeyden &ouml;nce Kur&rsquo;an&rsquo;a m&uuml;racaat edilmesidir. Kur&rsquo;an&rsquo;da yer alan &ccedil;eşitli ayetlerde ilahi ayetlere y&ouml;neliş şartları ve i&ccedil;inde gizli hakikatlerden faydalanma yolu beyan edilmiştir. Eğer bir kimse bu şartlara riayet etmeksizin Kur&rsquo;an&rsquo;a y&ouml;nelecek olursa bu kitap kendisine faydalı olmayacağı gibi hatta saptırıcı ve zarar vericide olabilir. Bu Kur&rsquo;an mucizesinin y&uuml;ce boyutlarından biridir. Bu hidayet edici kitap aynı zamanda saptırıcıdır da. &ldquo;Ş&uuml;phesiz Allah, bir sivrisineği olsun, ondan &uuml;st&uuml;n olanını olsun (herhangi bir şeyi) &ouml;rnek vermekten &ccedil;ekinmez. B&ouml;ylece iman edenler, kuşkusuz bunun Rablerinden hak olduğunu bilirler; k&uuml;fredenler ise, &ldquo;Allah, bu &ouml;rnekle neyi ama&ccedil;lamıştır?&rdquo;&zwnj; derler. (Oysa Allah,) Bununla bir&ccedil;oğunu saptırır, bir&ccedil;oğunu da hidayete ulaştırır. O bununla ancak fasıkları saptırır.&rdquo;&zwnj;[3]<br />\n	Kur&rsquo;an&rsquo;a g&ouml;re Kur&rsquo;an-ı hakkıyla ve layık olduğu şekilde anlamaya engel teşkil eden en &ouml;nemli unsur yaygın &ouml;rnekleri ve anlamlarına tevecc&uuml;hen zul&uuml;md&uuml;r. İsra suresi 82. Ayet esasınca sadece zalimler Kur&rsquo;an-ı doğru anlamaktan, rahmetinden ve hidayetinden mahrumdurlar. Bu makalede bu ayeti esas alarak Kur&rsquo;an-ı layık olduğu şekliyle anlamaya engel teşkil eden bir unsur olarak zulm&uuml; incelemeye koyulacağız.<br />\n	Kur&rsquo;an&rsquo;a g&ouml;re, Kur&rsquo;an-ı Anlamanın tek engeli zul&uuml;m d&uuml;r.<br />\n	Kur&rsquo;an anlayışında a&ccedil;ık&ccedil;a ifadeler kullanan en iyi ayet şu ayettir.<br />\n	&ldquo;Biz, Kur&#39;an&#39;dan &ouml;yle bir şey indiriyoruz ki o, m&uuml;minler i&ccedil;in şifa ve rahmettir; zalimlerin ise yalnızca ziyanını artırır.&rdquo;&zwnj;[4]<br />\n	Bu ayet Kur&rsquo;an anlayışını bir taraftan iman ve mertebelerine ve bir taraftan da imanın karşıtı olarak[5] ortaya konan zulme bağlı saymıştır. İnsanın ilahi fıtratı esasınca s&ouml;z konusu engeller ortadan kalktığı takdirde kalbi inan&ccedil;lar ve iman serpilip gelişmektedir. [6]<br />\n	O halde Kur&rsquo;an&rsquo;ı layık olduğu şekilde anlamanın en &ouml;nemli adımı engelleri tanımak ve ortadan kaldırmaktır. Bu ayette hasr (bir şeyin i&ccedil;ine alma, yalnız bir şeye mahsus kılma, bir &ccedil;ember i&ccedil;ine almak. ; yani nefiy ve istisna) gereğince Kur&rsquo;an-ı anlamaya engel olan unsurların k&ouml;k&uuml; Kur&rsquo;an tarafından zul&uuml;m olarak g&ouml;sterilmiştir. Eğer Kur&rsquo;an-ı anlamaya daha &ccedil;ok işlerlik kazandırmak istiyorsak hi&ccedil; ş&uuml;phesiz engelleri g&uuml;zel tanımalı ve bu engelleri Kur&rsquo;an-ı tanıma yolundan kaldırmalıyız. Bu yapıldığı takdirde artık Kur&rsquo;an-ı doğru anlayıp anlamama noktasında endişe etmemeliyiz. Zira engelleri kalktığı bir ortamda doğal olarak Kur&rsquo;an hakikatleriyle yakından tanışmış oluruz. Zira Allah ş&ouml;yle buyurmaktadır: &ldquo;İşte bunlar, Allah&#39;ın, sana hak olarak okuduğumuz ayetleridir. Allah hi&ccedil;bir kimseye haksızlık etmek istemez.&rdquo;&zwnj;[7]<br />\n	O halde Allah insanlara zulm&uuml; uygun g&ouml;rmediğinden dolayı ayetlerini de onlar i&ccedil;in kendisi tilavet etmektedir. Buna bağlı olarak insanlar da zul&uuml;mden uzak oldukları miktarda Allah&rsquo;ın ayetlerinden faydalanır ve doğru olan anlamlarına yakınlaşmış olurlar. Dolayısıyla Allah&rsquo;ın ayetlerini inkar edenler sadece zalimlerdir. Zalim oldukları i&ccedil;in de sonu&ccedil;ta Kur&rsquo;an-ı hak ve layık olduğu şekilde anlamaktan mahrumdurlar: &ldquo;Ayetlerimizi sadece zalimler inkar eder.&rdquo;&zwnj;[8]<br />\n	Bunun anlamı da zalimlerin Kur&rsquo;ani ayetlerin anlayışından mahrum olmaları değil; aksine Kur&rsquo;an&rsquo;a y&ouml;nelişte ve Kur&rsquo;an-ı hak olduğu şekilde anlayışta zul&uuml;mden uzak oldukları miktarca Kur&rsquo;an&rsquo;dan faydalanacak ve istifade edeceklerdir. Herhangi bir şekilde zulme bulaştığımız miktarda da bu zarar ve h&uuml;sranımız artacak, Kur&rsquo;an&rsquo;ı anlama yolundan sapacak ve daha fazla karanlıklara dalmış olacağız.<br />\n	&ldquo;Onların (m&uuml;nafıkların) durumu, (karanlık gecede) bir ateş yakan kimse misalidir. O ateş yanıp da etrafını aydınlattığı anda Allah, hemen onların aydınlığını giderir ve onları karanlıklar i&ccedil;inde bırakır; (artık hi&ccedil;bir şeyi) g&ouml;rmezler.&rdquo;&zwnj;[9]<br />\n	&Ouml;te yandan iman eden herkesin zul&uuml;mden uzak olduğunu ve b&uuml;t&uuml;n ilahi ayetleri anlamak ve hakikatleri kamil bir şekilde derk etmekten nasiplendiğini iddia etmek de doğru değildir. Aksine insan imanını zulme yakın kılmadığı miktarda Kur&rsquo;an ayetlerini dosdoğru bir şekilde anlamaktan nasiplenmektedir. İman ve mertebelerinden ne kadar az nasiplenirse o kadar zulme bulaşmış olur ve ilahi ayetleri derk etmek, doğru olmayan nasiplenmelere eşlik eder. Dolayısıyla iman eden bir kimse imanına zulm&uuml; karıştırmamaya b&uuml;y&uuml;k &ouml;zen g&ouml;stermelidir.<br />\n	&nbsp;&ldquo;İnanıp da imanlarına herhangi bir haksızlık bulaştırmayanlar var ya, işte g&uuml;ven onlarındır ve onlar doğru yolu bulanlardır.&rdquo;&zwnj;[10]<br />\n	Bu ayet b&uuml;t&uuml;n anlam ve &ouml;rnekleriyle[11] zul&uuml;m karışmış imanın &ouml;rt&uuml;l&uuml; olabileceğine işaret etmektedir. Dolayısıyla b&uuml;t&uuml;n m&uuml;minler ve M&uuml;sl&uuml;manlar da Kur&rsquo;an&rsquo;dan aynı şekilde nasiplenmemektedir. Zira herkes aynı iman derecesine sahip değildir.<br />\n	Kur&rsquo;an&rsquo;ın bir &ccedil;ok ayetlerinde &ldquo;muhsinin&rdquo;&zwnj; (ihsan sahipleri), &ldquo;muttakin&rdquo;&zwnj; (takva sahipleri), &ldquo;mukinin&rdquo;&zwnj; (yakin sahipleri), &ldquo;zakirin&rdquo;&zwnj; (zikir edenler), alimler ve akıl sahipleri gibi muhataplar i&ccedil;in hidayet, şekavet, rahmet, &ouml;ğ&uuml;t, m&uuml;jde, basiret ve nur gibi kavramlar kullanılmıştır. [12] Bunlar ilk engelleri ortadan kaldıran, kalplerini temizleyen ve her insanın fıtratı olan hakikati arama esasınca Kur&rsquo;an&rsquo;a y&ouml;nelen m&uuml;minlerdir. Bunlar artık Kur&rsquo;an&rsquo;ın muhteva ve i&ccedil;eriğini doğru olarak anlayıp anlamadıkları hususunda bir korku taşımamaktadırlar. Aksine zul&uuml;mden uzak oldukları i&ccedil;in Kur&rsquo;an&rsquo;ı anlama ve Kur&rsquo;ani uygun hidayetten tam bir esenlik ve g&uuml;venlik i&ccedil;erisinde bulunmaktadırlar.<br />\n	&nbsp;&ldquo;İnanıp da imanlarına herhangi bir haksızlık bulaştırmayanlar var ya, işte g&uuml;ven onlarındır ve onlar doğru yolu bulanlardır.&rdquo;&zwnj;[13]<br />\n	İman ve takva ehli olanlar, niyet ve amellerinde doğru bir şekilde &ccedil;irkinliklerden, k&ouml;t&uuml;l&uuml;klerden ve haramlardan el &ccedil;ektikleri i&ccedil;in doğru ve layık bir bakış a&ccedil;ısını elde ederler. &ldquo;Ey iman edenler! Eğer Allah&#39;tan korkarsanız O, size iyi ile k&ouml;t&uuml;y&uuml; ayırt edecek bir anlayış verir, su&ccedil;larınızı &ouml;rter ve sizi bağışlar. &Ccedil;&uuml;nk&uuml; Allah b&uuml;y&uuml;k l&uuml;tuf sahibidir.&rdquo;&zwnj;[14]<br />\n	Maksat, insana hak ve batılı ayırt etmede yanlışlığa d&uuml;şmeyeceği bir bakış ve g&ouml;r&uuml;ş a&ccedil;ısının verilmesidir. [15]<br />\n	İsra suresi, 82. Ayetinin Kur&rsquo;ani kavramları anlamada ve hatta diğer Kur&rsquo;ani konularda, Kur&rsquo;an ayetlerini bağlayıcı bir etken olduğunu s&ouml;ylemek de m&uuml;mk&uuml;nd&uuml;r. Zira Kur&rsquo;an&rsquo;ı anlamanın b&uuml;t&uuml;n mertebeleri, y&uuml;kseliş boyutunda sonsuza dek yani rahmet, şifa, hidayet, nur ve hak doruğunda imana ve imanın derecelerine bağlıdır. Nitekim iniş boyutunda da Kur&rsquo;an&rsquo;ı anlamak sonsuz olarak menfi boyutta, yani apa&ccedil;ık saptırıcılık, haktan uzaklık, inat ve ilahi vahiy ile d&uuml;şmanlıkta zul&uuml;m ve mertebelerine bağlıdır. Kur&rsquo;an&rsquo;ın t&uuml;m&uuml;nde iman ve zulm&uuml;n konularına ve etkilerine işaret edilmiştir.<br />\n	1- Kur&rsquo;an&rsquo;ı Anlama Bağlamında Zulm&uuml;n Tanımı<br />\n	Zul&uuml;m kavramı, adaletsizlik, haksızlık, hakkı ayaklar altında &ccedil;iğnemek ve her şeyi uygun olmayan bir yerde karar kılmaktır. [16]<br />\n	Bu kavram karanlık anlamına gelen zulmet kelimesiyle aynı k&ouml;kten t&uuml;remiştir ve bir itibara g&ouml;re yakın anlam taşımaktadır. Zira karanlık zulm&uuml;n ve hakkı &ccedil;iğnemenin bir sonucudur. [17]<br />\n	O halde zul&uuml;m anlamları bilerek veya bilmeyerek yapılan her t&uuml;rl&uuml; isyan ve hata hususunda kullanılmaktadır. Şu farkla ki bilerek yapılan isyanda cezalandırma kesindir. Ama hata ve yanlışlık her ne kadar teklifi ve şer&rsquo;i h&uuml;k&uuml;mler gibi etkilere sahip olmasa da liyakatsizlik gibi kesin ve olumsuz sonu&ccedil;lar, hata eden kimsenin yakasına sarılmaktadır. Kur&rsquo;ani kavramları derk etme ve Kur&rsquo;an&rsquo;ı anlama mertebeleri bağlamında bilerek veya yanlışlıkla ortaya &ccedil;ıkan isyan ve hata hususunda herhangi bir fark yoktur. Zira her ikisi de Kur&rsquo;an&rsquo;ın hidayet, terbiye, doğru ve layıkıyla derk edilmesiyle uyum i&ccedil;inde değildir.<br />\n	Bu kavram, adaletsizlik anlamını ifade eden b&uuml;t&uuml;n t&uuml;revleriyle birlikte Kur&rsquo;an&rsquo;da 289 defa yer almıştır. 69 defa, t&uuml;revler olarak yer almış olup, zulmet ve karanlık anlamını ifade etmektedir. Şimdi eğer Kur&rsquo;an surelerini eşit olarak değerlendirecek olursak, her surede ortalama iki bu&ccedil;uk defa zul&uuml;m kavramı farklı şekillerde yer almıştır. Bu da insanın maruz kaldığı bir iş olduğunu g&ouml;stermektedir. Aynı zamanda Kur&rsquo;an&rsquo;a y&ouml;nelen kimseye ilahi ayetleri anlama hususunda zulme bulaşmamak i&ccedil;in dikkatli olması noktasında bir uyarıdır.<br />\n	&ldquo;B&uuml;t&uuml;n y&uuml;zler (insanlar), diri ve her şeye hakim olan Allah i&ccedil;in eğilip boyun b&uuml;km&uuml;şt&uuml;r. Zul&uuml;m y&uuml;klenen ise, ger&ccedil;ekten perişan olmuştur.&rdquo;&zwnj;[18]<br />\n	1- Zul&uuml;m &Ccedil;eşitleri<br />\n	Genel olarak zul&uuml;m i&ccedil;in &uuml;&ccedil; halet d&uuml;ş&uuml;n&uuml;lebilir:<br />\n	<strong>1- 1- Allah&rsquo;a Zul&uuml;m</strong><br />\n	Allah&rsquo;a ve yaratıcıya zul&uuml;m, zulm&uuml;n en ağır ve &ouml;nemli bir &ccedil;eşididir. Bunun da &ccedil;ok b&uuml;y&uuml;k ve olumsuz yan etkileri vardır. Ş&uuml;phesiz bu zul&uuml;m haleti i&ccedil;inde Kur&rsquo;an&rsquo;a y&ouml;nelmek ziyan ve h&uuml;srana neden olacaktır.<br />\n	2- 1- Acaba Allah&rsquo;a zulm&uuml;n bir anlamı var mıdır?<br />\n	Her ne kadar Allah&rsquo;a zul&uuml;m, ilk etapta makul ve makbul bir iş olarak g&ouml;z&uuml;kmese de bir anlamı vardır. Allah&rsquo;a zulm&uuml;n ilk etapta makul ve makbul olmamasının nedeni ise Allah&rsquo;ın mutlak kadir oluşundandır ve bizim hi&ccedil; kimsenin Allah&rsquo;a zulmedemeyişini d&uuml;ş&uuml;nmemizdendir. Ama eğer Hak Teala&rsquo;yı g&ouml;z &ouml;n&uuml;nde bulundurmadan sadece zul&uuml;m a&ccedil;ısından bu konuya bakacak olursak s&ouml;z konusu kuruntu kendisinden ortadan kalkmaktadır. Zira hakkın g&ouml;rmezlikten gelindiği, ilahi emirlere itina edilmediği, hatta bir kenara itildiği yerde ş&uuml;phesiz hakikatte Allah&rsquo;a zul&uuml;m edilmektedir. Ama Allah mutlak kadir olduğu halde sonsuz sabır sahibidir. Kendisine yapılan zulme veya kendisine karşı yapılan isyana karşı hem sabretmektedir, hem de sahip olduğu rahmet ve l&uuml;tuf esasınca d&ouml;n&uuml;ş, t&ouml;vbe ve zulm&uuml; ortadan kaldırma yolunu g&ouml;stermektedir. Sonu&ccedil;ta g&uuml;nahkar kullara karşı h&uuml;ccetini tamamlayarak Kur&rsquo;an&rsquo;ı anlamaktan da mahrum kalan nank&ouml;r ve isyankar kullarından gazap ve &ouml;fkeyle intikam almaktadır.<br />\n	&nbsp;&ldquo;Allah ge&ccedil;mişi affetmiştir. Kim bu su&ccedil;u tekrar işlerse Allah da ondan karşılığını alır. Allah daima galiptir, &ouml;&ccedil; alandır.&rdquo;&zwnj;[19]<br />\n	Kim intikam almaktadır? Ş&uuml;phesiz Allah&rsquo;ın hakkının &ccedil;iğnendiğini ve ona zulmedildiğini bilen ve anlayan bir kimse. Bu Allah i&ccedil;in de ge&ccedil;erlidir. Aksi takdirde gazap ve intikam, Allah i&ccedil;in boş ve uygunsuz bir iş olurdu. Allah ise Kur&rsquo;an&rsquo;da boş bir s&ouml;ze yer vermekten veya dediği s&ouml;z&uuml;nde durmamaktan m&uuml;nezzehtir.<br />\n	Bu a&ccedil;ıklama esasınca s&ouml;ylenebilir ki b&uuml;t&uuml;n zul&uuml;mler, hakikatte Allah&rsquo;a zul&uuml;md&uuml;r. Zira Allah, her şeye varlık vermiştir. Var olan her şey, varlığını Allah&rsquo;a bor&ccedil;ludur. O halde d&uuml;nyada diğerlerine veya insanın kendisine yaptığı zul&uuml;m, hakikatte Allah&rsquo;a zul&uuml;md&uuml;r. Dolayısıyla eğer Kur&rsquo;an&rsquo;a y&ouml;nelen bir kimse, Allah&rsquo;ın hakkını &ccedil;iğneyecek olursa, aynı &ouml;l&ccedil;&uuml;de Allah&rsquo;ın s&ouml;z&uuml; hak olan ve Kur&rsquo;an hakikatlerini anlamaktan uzak d&uuml;şer.<br />\n	Burada zikredilmesi gereken &ouml;nemli bir n&uuml;kte de genel anlamda Allah&rsquo;a zul&uuml;m hususlarını Kur&rsquo;an&rsquo;da dikkatle okuyacak olursak[20] ve b&uuml;y&uuml;k bir zul&uuml;m olan Allah&rsquo;a şirk koşma dışında Allah&rsquo;a zul&uuml;m sayılan hususları inceleyecek olursak ve o hususları tanıtan Kur&rsquo;an ayetlerine m&uuml;racaat edecek olursak b&uuml;t&uuml;n bu hususların yine şirke d&ouml;nd&uuml;ğ&uuml;n&uuml; a&ccedil;ık bir şekilde g&ouml;r&uuml;r&uuml;z. Zira Allah&rsquo;a doğru yapılan her t&uuml;rl&uuml; zul&uuml;m ve hatta insanın kendine ve diğer insanlara yaptığı zul&uuml;m bile hakikatte Allah&rsquo;ın hakkını g&ouml;rmezlikten gelmek veya başka bir şeyi Allah&rsquo;ın hakkına ortak kılmaktır.<br />\n	Zalim insan Allah&rsquo;ın kullarına ve ilahi hakkı eda etmekle ilgili olan herhangi bir şeye m&uuml;dahalede bulunması Allah&rsquo;ın kullarının hakkını g&ouml;rmezlikten gelmesidir. Bu da şirkin ta kendisidir. Burada s&ouml;ylenmesi gereken s&ouml;zlerin &ouml;z&uuml; de şudur ki Kur&rsquo;an&rsquo;ı derk etmek, b&uuml;y&uuml;k bir zul&uuml;m olan şirkten uzak kalmakla m&uuml;mk&uuml;nd&uuml;r. Nitekim İsra suresi, 82. Ayetinde ş&ouml;yle okumaktayız: &ldquo;Biz, Kur&#39;an&#39;dan &ouml;yle bir şey indiriyoruz ki o, m&uuml;minler i&ccedil;in şifa ve rahmettir; zalimlerin ise yalnızca ziyanını artırır.&rdquo;&zwnj;[21]<br />\n	<strong>3- 1- İnsanlara Zulmetmek</strong><br />\n	Zulm&uuml;n en yaygın ve hissedilen t&uuml;r&uuml;, diğerlerine yapılan zul&uuml;md&uuml;r. Yani toplumsal zul&uuml;md&uuml;r ki insanların bu t&uuml;r bir zulme hassasiyeti diğer iki t&uuml;r zul&uuml;mden daha &ccedil;oktur. Allah&rsquo;ın hakkı dışında insanların da bir takım hakları vardır. Bu insanlara ait haklara saygı g&ouml;stermek ve saldırmamak gerekir. Hatta onların hakkını eda etmek i&ccedil;in &ccedil;abalamak icab eder. Allah tarafından M&uuml;sl&uuml;manlara farz kılınan h&uuml;k&uuml;mlerin &ccedil;oğu, bu iş ile ilgilidir. A&ccedil;ık&ccedil;a bilindiği gibi insanlar bu a&ccedil;ıdan b&uuml;y&uuml;k zul&uuml;mlere maruz kalmaktadırlar. Zira toplumdaki bireylerin her biri, kendi menfaat elde etme i&ccedil;g&uuml;d&uuml;leri gereğince g&uuml;&ccedil;leri yettiği kadar kendi menfaatlerine olan şeylerden nasiplenmeye &ccedil;alışırlar. Bu diğerlerinin hakkına bir saldırı olsa dahi zulmetmekten &ccedil;ekinmezler. Eğer herkes bu i&ccedil;g&uuml;d&uuml;s&uuml;n&uuml; tatmin i&ccedil;in &ccedil;alışacak olursa bir izdiham ve ihtilaf v&uuml;cuda gelir, toplumsal hayat alt&uuml;st olur, bir cehenneme d&ouml;n&uuml;ş&uuml;r. Artık o toplumda esenlik i&ccedil;inde yaşayabilmek &ccedil;ok zor ve hatta imk&acirc;nsızdır. B&ouml;yle bir grup azaba m&uuml;stehaptır.<br />\n	&ldquo;Ancak insanlara zulmedenlere ve yery&uuml;z&uuml;nde haksız yere taşkınlık edenlere ceza vardır. İşte acıklı azap bunlaradır.&rdquo;&zwnj;[22]<br />\n	1- 3- 1- Kur&rsquo;an&rsquo;ı Anlamada Toplumsal Zulm&uuml;n Etkisi<br />\n	Kur&rsquo;an&rsquo;ı anlama &ouml;l&ccedil;&uuml;s&uuml; de bu işte gizlidir. Kur&rsquo;an&rsquo;a y&ouml;nelen bir kimse eğer Peygamber&rsquo;e, Ehl-i Beytine, diğer insanlara, akrabalarına, dost ve yabancı b&uuml;t&uuml;n herkese saygı hususunda kusur etmez, &ccedil;aba g&ouml;sterir ve onlara zulm&uuml; reva g&ouml;rmezse ş&uuml;phesiz Kur&rsquo;an&rsquo;ı daha iyi korumuş ve Kur&rsquo;an&rsquo;ın inceliklerinden daha iyi faydalanmış olur. peygamberlerin bisetinin ve semavi kitapların &ouml;zellikle Kur&rsquo;an&rsquo;ın nazil olmasının gereği de insanların hayatının farklı d&ouml;nemlerinde &ouml;nemli ve zaruri olduğu i&ccedil;in b&uuml;t&uuml;n insanlara g&ouml;nderilen Kur&rsquo;an&rsquo;ın muhtevasını anlamak i&ccedil;in toplumsal zul&uuml;mden uzak durmak olduk&ccedil;a &ouml;nemli ve zaruri bir konudur. Eğer Kur&rsquo;an&rsquo;dan ilahi inayetler, rahmet ve şifa elde etmenin &ouml;l&ccedil;&uuml;s&uuml;, Kur&rsquo;an&rsquo;ın aydınlatıcı ayetleriyle birlikte olmak ve Kur&rsquo;an ayetlerinin y&uuml;ce hakikatlerini anlamak bu toplumsal zul&uuml;mden uzak durmakta gizlidir, diyecek olursak hi&ccedil; de boş bir s&ouml;z s&ouml;ylemiş olmayız. Zira peygamberlerin mucizeleri, herkes i&ccedil;in bir şekilde zuhur etmiştir. O halde eğer sadece bazı kimselerin peygamberlere, semavi kitaplara ve peygamberlerin mucizesine iman ettiğini g&ouml;r&uuml;yorsak, bu her şeyden &ccedil;ok onların zalim olmamasından kaynaklandığındandır. peygamberlerin mucizesini bir sihir olarak nitelendirenler diğer insanlara yaptıkları zul&uuml;m sebebiyle bu duruma d&uuml;şm&uuml;şlerdir.<br />\n	Velhasıl Kur&rsquo;an ayetleri, tıpkı Peygamber (s.a.a) gibi davranan kimseler i&ccedil;in daha uygun, cezbedici, ilgin&ccedil; ve anlaşılırdır. Zira Peygamber (s.a.a) hi&ccedil; kimseye zulmetmeyi reva g&ouml;rmemiştir. İşte bu y&uuml;zden vahyi algılamaya layık g&ouml;r&uuml;lm&uuml;şt&uuml;r. Dolayısıyla herkim aynı &ouml;l&ccedil;&uuml;de diğer insanlara zul&uuml;mden uzak duracak olursa, Kur&rsquo;an&rsquo;daki gizli hakikatlere ve Kur&rsquo;an&rsquo;ı layık olduğu şekilde anlamaya o derece yakınlaşır. Aksi takdirde bu Kur&rsquo;an, hatta diğer mucizeler bile insanlar i&ccedil;in h&uuml;ccet tamamlamaktadır. Aşağıdaki ayet esasınca da Kur&rsquo;an&rsquo;ın nazil oluşundaki hedef bu toplumsal zul&uuml;mden uzak durmaktır. &ldquo;Andolsun biz peygamberlerimizi a&ccedil;ık delillerle g&ouml;nderdik ve insanların adaleti yerine getirmeleri i&ccedil;in beraberlerinde kitabı ve mizanı indirdik. Biz demiri de indirdik ki onda b&uuml;y&uuml;k bir kuvvet ve insanlar i&ccedil;in faydalar vardır. Bu, Allah&#39;ın, dinine ve peygamberlerine gayba inanarak yardım edenleri belirlemesi i&ccedil;indir. Ş&uuml;phesiz Allah kuvvetlidir, daima &uuml;st&uuml;nd&uuml;r.&rdquo;&zwnj;[23]<br />\n	<strong>4- 1- İnsanın Kendine Zulmetmesi ve Bu Zulm&uuml;n Kur&rsquo;an&rsquo;ı Anlamadaki Rol&uuml;</strong><br />\n	Kendi değerini bilmemek, hakiki h&uuml;viyetinin değerini takdir etmemek ve kamil bir insan olduğu i&ccedil;in ruhsal ger&ccedil;eğini eda etmemek, insanın kendisine bir zulm&uuml; sayılmaktadır. Ş&uuml;phesiz bu da Kur&rsquo;an&rsquo;ı layık olduğu şekilde anlamakta b&uuml;y&uuml;k bir role sahiptir. Zira insanın kendisine veya diğerlerine yapmış olduğu zul&uuml;m ve g&uuml;nahların t&uuml;m&uuml;n&uuml;n zararı ister istemez bizzat kendisine d&ouml;nmektedir. Bu yolda her ne kadar Allah&rsquo;ın hakkını zayi eder ve insanlara zulmederse, o derece Kur&rsquo;an hakikatlerinden mahrum kalır. M&uuml;fredat sahibi ş&ouml;yle diyor: &ldquo;Hakikatte her &uuml;&ccedil; zul&uuml;m &ccedil;eşidi de Allah&rsquo;a zul&uuml;m sayılmaktadır. İnsanın diğer insanlara yaptığı zul&uuml;m de kendine yaptığı zul&uuml;md&uuml;r. Zira insan zulme ilk adımını attığında aslında kendine zulmetmektedir. [24]<br />\n	Kur&rsquo;an da bu hususta ş&ouml;yle buyurmuştur:<br />\n	&ldquo;B&uuml;t&uuml;n y&uuml;zler (insanlar), diri ve her şeye hakim olan Allah i&ccedil;in eğilip boyun b&uuml;km&uuml;şt&uuml;r. Zul&uuml;m y&uuml;klenen ise, ger&ccedil;ekten perişan olmuştur.&rdquo;&zwnj;[25]<br />\n	&Ouml;te yandan Allah, &ccedil;eşitli ayetlerde hi&ccedil; kimseye zulmetmediğini a&ccedil;ık bir şekilde beyan etmektedir. &ldquo;İşte bunlar, Allah&#39;ın, sana hak olarak okuduğumuz &acirc;yetleridir. Allah hi&ccedil;bir kimseye haksızlık etmek istemez.&rdquo;&zwnj;[26]<br />\n	Başka bir yerde ise Allah-u Teala ş&ouml;yle buyurmaktadır: &ldquo;Ş&uuml;phesiz ki Allah insanlara hi&ccedil;bir şekilde zulmetmez, fakat insanlar kendilerine zulmederler.&rdquo;&zwnj;[27]<br />\n	Bu t&uuml;r ifadeler, Kur&rsquo;an&rsquo;da farklı şekillerde yer almıştır. Bunların t&uuml;m&uuml;nde bir taraftan Allah&rsquo;ın zulmetmediği vurgulanmış, bir taraftan da bu zulm&uuml;n hakikatte insanın kendi kendisine zulmetmesi olduğu vurgulanmıştır. Adeta insanların Allah&rsquo;ın hakkını g&ouml;rmezlikten gelmesinin veya diğerlerine zulmetmesinin kendisine zulmetmek olduğuna işaret etmektedir. &ldquo;Onlara biz zulmetmedik; fakat, onlar kendilerine zulmettiler. Rabbinin (azap) emri geldiğinde, Allah&#39;ı bırakıp da taptıkları tanrıları, onlara hi&ccedil;bir şey sağlamadı, ziyanlarını artırmaktan başka bir şeye yaramadı.&rdquo;&zwnj;[28]<br />\n	1- 4- 1- İnsanın Kendisine Zulmetmesinin İki &Ouml;nemli &Ouml;rneği<br />\n	Ger&ccedil;i insanın kendisine zulmetmesinin bir &ccedil;ok &ouml;rnekleri vardır. Ama burada konuyla uyum i&ccedil;inde sadece Kur&rsquo;an&rsquo;da yer alan insanın kendisine zulmetmesinin iki &ouml;nemli &ouml;rneğine işaret edeceğiz.<br />\n	A<strong>- Allah&rsquo;ın Emirlerine Karşı Taşkınlık</strong><br />\n	İnsanın kendisine zulmetmesinin temel ve &ouml;nemli &ouml;rneklerinden biri ilahi emir ve &ccedil;izgilere karşı taşkınlık etmesidir. &ldquo;Kim Allah&#39;ın sınırlarını aşarsa, ş&uuml;phesiz kendine zulmetmiş olur. Bilemezsin, olur ki Allah, bundan sonra bir durum ortaya &ccedil;ıkarıverir.&rdquo;&zwnj;[29]<br />\n	<strong>B- Putperestlik</strong><br />\n	Allah&rsquo;tan gayrisine bağlanmak ve puta tapmak da Kur&rsquo;an&rsquo;ı anlamaya ve insanın kendi kendisine zulmetmesine en iyi &ouml;rnek teşkil etmektedir. &ldquo;Onlara biz zulmetmedik; fakat, onlar kendilerine zulmettiler. Rabbinin (azap) emri geldiğinde, Allah&#39;ı bırakıp da taptıkları tanrıları, onlara hi&ccedil;bir şey sağlamadı, ziyanlarını artırmaktan başka bir şeye yaramadı.&rdquo;&zwnj;[30]<br />\n	S&ouml;ylemek gerekir ki putperestlik &ouml;ncekilere ait bir iş değildir. Hakikatte şirk ve putperestlik insanın bir ilaha karşı beslediği muhabbet ve aşk &uuml;zere bağlılığıdır. B&ouml;yle bir insan kemalini ve eksiklerini gidermeyi akıl, vakit ve varlığı gibi sermayelerini halis bir şekilde bu ilaha sunmaktadır. Ondan mahrum olacak olursa eksiklik hissetmektedir. Bu b&uuml;t&uuml;n insanlar i&ccedil;in hatta M&uuml;sl&uuml;manlar i&ccedil;in bile her zaman ge&ccedil;erlidir. M&uuml;sl&uuml;man bir kimse Kur&rsquo;an okurken, namaz kılarken ve Allah&rsquo;a ibadet ederken kalp huzuruna sahip değilse, fikir ve kalbiyle namazda başka bir şeyle meşgul ise bu putperestlik ve bağlılık daha iyi bir şekilde hissedilir. Ş&uuml;phesiz şirk, putperestlik ve insanın kendisine zulmetmesinin en karmaşık haleti ile M&uuml;sl&uuml;man bir kimse asla Kur&rsquo;an&rsquo;ı hak ve layık olduğu şekilde anlayamaz. Namazda kalp huzurundan ve bağlılıklardan uzak olduğumuz &ouml;l&ccedil;&uuml;de Kur&rsquo;an&rsquo;ı hakikatleri derk etmeye yakınlaşmış oluruz.<br />\n	İnsanlardan Kur&rsquo;an&rsquo;ı Anlamaya En Uzak Olan Kimse<br />\n	Dediğimiz gibi İsra suresi, 82. Ayet esasınca Kur&rsquo;an&rsquo;ı hak ve layık olduğu şekilde anlamanın yegane engeli zul&uuml;md&uuml;r. O halde insanların en zalim olanı Kur&rsquo;an&rsquo;ı anlamaktan en uzak olanıdır. Dolayısıyla konunun &ouml;nemi sebebiyle insanlardan en zalim olan kimselerin Kur&rsquo;an a&ccedil;ısından &ouml;zelliğinin ne olduğuna bakmak gerekir.<br />\n	1- Allah&rsquo;a Karşı Yalan S&ouml;ylemektedir<br />\n	&ldquo;Yalan s&ouml;zlerle Allah&#39;a iftira edenden veya O&#39;nun &acirc;yetlerini yalanlayandan daha zalim kimdir! Ş&uuml;phe yok ki, zalimler kurtuluşa ermezler!&rdquo;&zwnj;[31]<br />\n	Bu ayet esasında Allah&rsquo;a karşı yalan s&ouml;ylemek, iftirada bulunmak ve ilahi ayetleri yalanlamak en zalim iş olarak adlandırılmıştır ki bu da Kur&rsquo;an&rsquo;ı anlamaktan t&uuml;m&uuml;yle mahrum kalmaya sebep olmaktadır.<br />\n	2- Peygamberlik İddiasında Bulunmakta ve Vahiy N&uuml;zul&uuml;n&uuml; Beklemektedir<br />\n	En zalim işlerden biri de bir insanın yalan iddiada bulunması, yalan yere s&ouml;z vermesidir. Bu yalancı kimseler, halkı aldatarak insanlar ve halk nezdinde bir makam elde etmeye &ccedil;alışmaktadırlar. &Ouml;zellikle eğer bu iddialar, ilahi vahyi anlama ve derk etme ile ilgili olursa, daha b&uuml;y&uuml;k g&uuml;nahtır. Zira vahyin başka bir şey olduğunu bildiği halde sahip olduğu kibir ve b&uuml;y&uuml;klenme y&uuml;z&uuml;nden ondan y&uuml;z &ccedil;evirmekte ve haksız yere Allah&rsquo;a karşı zalimce ve iftira dolu s&ouml;zler s&ouml;ylemektedir. &ldquo;Allah&#39;a karşı yalan uydurandan yahut kendisine hi&ccedil;bir şey vahyedilememişken &ldquo;Bana da vahyolundu&rdquo;&zwnj; diyenden ve &ldquo;Ben de Allah&#39;ın indirdiği &acirc;yetlerin benzerini indireceğim&rdquo;&zwnj; diyenden daha zalim kim vardır! O zalimler, &ouml;l&uuml;m&uuml;n (boğucu) dalgaları i&ccedil;inde, melekler de pen&ccedil;elerini uzatmış, onlara: &ldquo;Haydi canlarınızı kurtarın! Allah&#39;a karşı ger&ccedil;ek olmayanı s&ouml;ylemenizden ve O&#39;nun &acirc;yetlerine karşı kibirlilik taslamış olmanızdan &ouml;t&uuml;r&uuml;, bug&uuml;n al&ccedil;aklık azabı ile cezalandırılacaksınız!&rdquo;&zwnj; derken onların halini bir g&ouml;rsen!&rdquo;&zwnj;[32]<br />\n	B&uuml;t&uuml;n bu aldatmalar ve yalan vaatler, zalimlerin tabiatında yerleşik bir k&uuml;lt&uuml;r haline gelmiştir.<br />\n	&ldquo;De ki: Allah&#39;ı bırakıp da taptığınız, ortaklarınızı g&ouml;rd&uuml;n&uuml;z m&uuml;? G&ouml;sterin bana! Onlar yerdeki hangi şeyi yarattılar! Yoksa onların g&ouml;klerde mi bir ortaklıkları var! Yahut biz onlara, (bu hususta) bir kitap mı verdik de onlar, o kitaptaki bir delile dayanıyorlar? Hayır! O zalimler birbirlerine, aldatmadan başka bir şey v&acirc;detmiyorlar.&rdquo;&zwnj;[33]<br />\n	B&ouml;yle kimseler Kur&rsquo;an karşısında kabul ettikleri şeyleri gurur ve tekebb&uuml;r &uuml;zere beyan etmektedirler ve Kur&rsquo;an&rsquo;ın hakikatlerini derk etmeye yanaşmamaktadırlar. &ldquo;Fakat onlardan zalim olanlar, s&ouml;z&uuml;, kendilerine s&ouml;ylenenden başkasıyla değiştirdiler. Biz de zulmetmelerinden &ouml;t&uuml;r&uuml; &uuml;zerlerine g&ouml;kten bir azap g&ouml;nderdik.&rdquo;&zwnj;[34]<br />\n	Bunlar, Allah&rsquo;ın ayetleri hakkında kesin bir delile ve layık olan bir bilince sahip olmamakla birlikte cedelleşmeye kalkışmakta, şekle karışık bir bakış ve bilgiyle kendilerini ve diğerlerini saptırmaya &ccedil;alışmaktadırlar. &ldquo;Kendilerine gelmiş hi&ccedil;bir delil olmadığı halde Allah&#39;ın &acirc;yetleri hakkında m&uuml;cadele edenler gerek Allah yanında, gerekse iman edenler yanında b&uuml;y&uuml;k bir nefretle karşılanır. Allah, b&uuml;y&uuml;kl&uuml;k taslayan her zorbanın kalbini işte b&ouml;yle m&uuml;h&uuml;rler.&rdquo;&zwnj;[35]<br />\n	3- İlme Sahip Olmadığı İ&ccedil;in Halkı Saptırır ve Allah&rsquo;a Karşı İftirada Bulunur<br />\n	&ldquo;Bilgisizce insanları saptırmak i&ccedil;in Allah&#39;a karşı yalan uydurandan kim daha zalimdir! Ş&uuml;phesiz Allah o zalimler topluluğunu doğru yola iletmez.&rdquo;&zwnj;[36]<br />\n	Bunlar hem kendileri cahildir, hem de insanların cehaletinden k&ouml;t&uuml; istifade etmektedirler. B&ouml;yle kimseler Kur&rsquo;an&rsquo;a y&ouml;nelirken bir şey anlamamaktadırlar. Zira bu grup asla cahil olduklarını kabul etmemektedir. Dolayısıyla Kur&rsquo;an ve Kur&rsquo;ani hakikatleri derk etmek i&ccedil;in Kur&rsquo;an&rsquo;a y&ouml;nelmemekte ve Kur&rsquo;an&rsquo;ın hidayet, rahmet ve şifasından istifade etmemektedirler.<br />\n	4- Allah&rsquo;ın ayetlerinin hakkaniyetini itiraf ettikleri halde Allah&rsquo;ın ayetlerini ink&acirc;r etmekte ve onlardan y&uuml;z &ccedil;evirmektedirler<br />\n	&ldquo;Kim, Allah&#39;ın &acirc;yetlerini yalanlayıp onlardan y&uuml;z &ccedil;evirenden daha zalimdir! &Acirc;yetlerimizden y&uuml;z &ccedil;evirenleri, y&uuml;z &ccedil;evirmelerinden &ouml;t&uuml;r&uuml; azabın en k&ouml;t&uuml;s&uuml;yle cezalandıracağız.&rdquo;&zwnj;[37]<br />\n	Eğer &ouml;nceki iki ayete bir bakacak olursak a&ccedil;ık bir şekilde bu t&uuml;r insanların semavi kitapları anlamaya ve derk etmeye y&ouml;neldiğini, ama Kur&rsquo;an ve ilahi ayetler karşısında kendisini gafil g&ouml;sterip hidayet ve rahmetinden uzak olduğunu g&ouml;r&uuml;r&uuml;z. &ldquo;Kitap, yalnız bizden &ouml;nceki iki topluluğa (Hıristiyanlara ve Yahudilere) indirildi, biz ise onların okumasından ger&ccedil;ekten habersizdik&rdquo;&zwnj; demeyesiniz diye; yahut &ldquo;Bize de kitap indirilseydi, biz onlardan daha &ccedil;ok doğru yolda olurduk&rdquo;&zwnj; demeyesiniz diye (Kur&#39;an&#39;ı indirdik). İşte size de Rabbinizden a&ccedil;ık bir delil, hidayet ve rahmet geldi. Kim, Allah&#39;ın &acirc;yetlerini yalanlayıp onlardan y&uuml;z &ccedil;evirenden daha zalimdir! &Acirc;yetlerimizden y&uuml;z &ccedil;evirenleri, y&uuml;z &ccedil;evirmelerinden &ouml;t&uuml;r&uuml; azabın en k&ouml;t&uuml;s&uuml;yle cezalandıracağız.&rdquo;&zwnj;[38]<br />\n	Eğer bir kimse bu halet &uuml;zere Kur&rsquo;an&rsquo;a y&ouml;nelecek olursa Kur&rsquo;an ayetlerinden ve hakikatlerinden hak ve layık olduğu bir şekilde istifade edebilir mi? Hayır! Zira bu t&uuml;r zalimler, inat&ccedil;ı ve fazla beklentisi olan alacaklılar gibi kendilerini diğerlerinden &uuml;st&uuml;n g&ouml;rmektedirler. Dolayısıyla takvadan uzak ve ilahi vahiy şeklinde Kur&rsquo;an&rsquo;ın bir ayet olduğundan y&uuml;z &ccedil;evirerek Kur&rsquo;an&rsquo;ı derk etmek ve hakikatlerini tanımak isterlerse, zerre kadar Kur&rsquo;an&rsquo;ın rahmet ve şifasından istifade edemezler. Sadece ziyan ve h&uuml;sranları &ccedil;oğalır. Bu t&uuml;r zalimler, Allah&rsquo;ın lanetine uğramışlardır. &ldquo;B&ouml;ylece zulmeden toplumun k&ouml;k&uuml; kesildi. Hamd, &acirc;lemlerin Rabbi Allah&#39;a mahsustur.&rdquo;&zwnj;[39]<br />\n	İlgin&ccedil; olanı da şudur ki, Kur&rsquo;an a&ccedil;ısından insanların en zalimlerinin b&uuml;t&uuml;n &ouml;zellikleri arasındaki ortak nokta bu zalimler grubunun direkt olarak ilahi ayetler karşısında yer almasıdır. Onlar, deruni mahiyetlerini ilahi ayetlerle &ccedil;elişik g&ouml;rd&uuml;kleri i&ccedil;in Allah&rsquo;ın ayetlerini ve hakikatlerini yalanlamaya koyulurlar. &Ccedil;eşitli bahanelerle hakkın emrini g&ouml;rmezlikten gelmeye koyulurlar. Ş&uuml;phesiz b&ouml;yle kimseler, diğerlerine oranla Kur&rsquo;an&rsquo;ı anlamaktan en uzak kimselerdir. Bu konunun daha iyi a&ccedil;ıklığa kavuşması i&ccedil;in Yunus suresi, 15&ndash;17. Ayetlere bir g&ouml;z atalım:<br />\n	&ldquo;De ki: Ben, Rabbim&#39;e isyan edersem ger&ccedil;ekten b&uuml;y&uuml;k bir g&uuml;n&uuml;n (kıyametin) azabından korkarım. O g&uuml;n kim azaptan kurtarılırsa, ger&ccedil;ekten Allah onu esirgemiştir. İşte apa&ccedil;ık kurtuluş budur. Eğer Allah seni bir zarara uğratırsa, onu kendisinden başka giderecek yoktur. Ve eğer sana bir hayır verirse, (bunu da geri alacak yoktur). Ş&uuml;phesiz O her şeye kadirdir.&rdquo;&zwnj;[40]<br />\n	5- Su&ccedil;lular İnsanların En Zalimleridir<br />\n	Başka bir ifadeyle Allah&rsquo;a iftira eden kimseler de insanlara zulmeden kimselerdir ve hem de aynı zamanda su&ccedil;lulardır. &ldquo;&Ouml;yleyse kim Allah&rsquo;a karşı yalan uydurandan veya onun ayetlerini yalanlayandan daha zalimdir! Ş&uuml;phesiz O, su&ccedil;lu g&uuml;nahk&acirc;rları kurtuluşa erdirmez!&rdquo;&zwnj;[41]<br />\n	O halde zalimler hakkında Kur&rsquo;an&rsquo;dan naklettiğimiz bu beş ayete bile tevecc&uuml;h edecek olursanız Allah&rsquo;a yalan s&ouml;yleyen ve ayetlerini yalanlayan bu t&uuml;r kimselerin ilahi rahmetten mahrum olduklarını ve su&ccedil;lu sayıldıklarını g&ouml;r&uuml;rs&uuml;n&uuml;z. Bu da &ccedil;ok &ouml;nemli ve anahtar n&uuml;ktelerden biridir ki Kur&rsquo;ani hakikatleri derk etmek hususunda insanlardan en mahrumları sayılan zalimleri su&ccedil;lular arasında aramak gerekir. Su&ccedil;luların &ouml;zel bir grup olduğunu sanmamak icap eder. Aksine insan israf[42], tekebb&uuml;r[43], hakka karşı ikrah (iğrenmek, tiksinmek, bir işi istemeyerek yapmak)[44], iman ve el&ccedil;ilere &ouml;zen g&ouml;stermemek gibi sıfatlar, birinin v&uuml;cudunda olursa, aynı &ouml;l&ccedil;&uuml;de su&ccedil;lular safında yer alır ve Kur&rsquo;an&rsquo;ı hak ve doğru bir şekilde anlamaktan mahrum kalır. Bu &ouml;zellikler Kur&rsquo;an&rsquo;a y&ouml;nelişte g&ouml;receli olarak var olabildiği i&ccedil;in Allah Kur&rsquo;an n&uuml;zul&uuml;n&uuml;n beyanının ve ayetlerinin detaylıca a&ccedil;ıklanmasının hedeflerinden birinin de su&ccedil;luların yolunu aydınlatmak olduğunu ifade etmiştir. &ldquo;B&ouml;ylece su&ccedil;luların yolu belli olsun diye &acirc;yetleri iyice a&ccedil;ıklıyoruz.&rdquo;&zwnj;[45]<br />\n	O halde eğer Kur&rsquo;an&rsquo;a y&ouml;nelen bir kimse Kur&rsquo;an&rsquo;ı doğru bir şekilde anlamak istiyorsa su&ccedil;luların &ouml;zelliklerini kendinden temizlemelidir. Kur&rsquo;an ayetlerinden ibret almaya karşı lakayt davrandık&ccedil;a ve hatta Kur&rsquo;an&rsquo;dan y&uuml;z &ccedil;evirdik&ccedil;e su&ccedil;lularla bir safta yer alacağını bilmelidir. &ldquo;Kendisine Rabbinin &acirc;yetleri hatırlatıldıktan sonra onlardan y&uuml;z &ccedil;evirenden daha zalim kim olabilir! Muhakkak ki biz, g&uuml;nahk&acirc;rlara, l&acirc;yık oldukları cezayı veririz.&rdquo;&zwnj;[46]<br />\n	6- İslam&rsquo;a Davet Karşısında Olumsuz Cevap Vermektedir<br />\n	&ldquo;İsl&acirc;m&#39;a &ccedil;ağırıldığı halde Allah&#39;a karşı yalan uydurandan daha zalim kim olabilir! Allah, zalimler topluluğunu doğru yola erdirmez.&rdquo;&zwnj;[47]<br />\n	Bu ayet bir taraftan İslam&rsquo;a olumsuz cevap verip kafir olanları kapsamaktadır. Bu kimseler zalimlerdir ve Kur&rsquo;an hakikatlerini derk etmekten mahrumdurlar. [48]<br />\n	Diğer taraftan ise zahirde M&uuml;sl&uuml;man olan; Allah&rsquo;ın mucize, apa&ccedil;ık delil ve hidayetlerini g&ouml;ren, bu konuda bir bilince varan, ama batınlarında ve hakikatte Allah&rsquo;ın emrine teslim olmayan, hatta Allah&rsquo;ın emrini gizlemeye &ccedil;alışan kimseleri kapsamaktadır. [49]<br />\n	Bunların işi zalimce bir iştir. &ldquo;Yoksa siz, İbrahim, İsmail, İshak, Ya&#39;kub ve esb&acirc;tın yahudi, yahut Hıristiyan olduklarını mı s&ouml;yl&uuml;yorsunuz? De ki: Siz mi daha iyi bilirsiniz, yoksa Allah mı? Allah tarafından kendisine (bildirilmiş) bir şahitliği gizleyenden daha zalim kim olabilir? Allah yaptıklarınızdan gafil değildir.&rdquo;&zwnj;[50]<br />\n	Bunlar, hasta bir ruh, g&uuml;nah dolu bir kalp ve k&uuml;stah&ccedil;a ilahi hidayetleri gizlemeye &ccedil;alışan k&ouml;r kalpli kimselerdir. &ldquo;Yolculukta olur da, yazacak kimse bulamazsanız (borca karşılık) alınmış bir rehin de yeterlidir. Birbirinize bir emanet bırakırsanız, emanet bırakılan kimse emaneti sahibine versin ve (bu hususta) Rabbi olan Allah&#39;tan korksun. Şahitliği, bildiklerinizi gizlemeyin. Kim onu gizlerse, bilsin ki onun kalbi g&uuml;nahk&acirc;rdır. Allah yapmakta olduklarınızı bilir.&rdquo;&zwnj;[51]<br />\n	Zalimlerden bu grubu, Kur&rsquo;an&rsquo;ı anlamada insanların en mahrum olanıdır. Bunlar, ger&ccedil;i zahirde M&uuml;sl&uuml;man&rsquo;dırlar, belki de gece g&uuml;nd&uuml;z Kur&rsquo;an okumakla meşguld&uuml;rler, ama Kur&rsquo;an&rsquo;dan sadece Allah&rsquo;ın ve b&uuml;t&uuml;n lanet edenlerin lanetini elde etmekten başka bir nasipleri yoktur.<br />\n	&ldquo;İndirdiğimiz a&ccedil;ık delilleri ve hid&acirc;yet yolunu -kitapta onu insanlara apa&ccedil;ık g&ouml;stermemizden sonra- gizleyenler yok mu, işte onlara hem Allah hem de b&uuml;t&uuml;n l&acirc;net ediciler l&acirc;net eder.&rdquo;&zwnj;[52]<br />\n	Evet, Allah&rsquo;ın yolundan sapan, hidayet yolunu derk etmek istemeyen, hatta sapıklık peşinde koşarak başkalarını da saptırmaya &ccedil;alışan kimselere lanet olsun. Kur&rsquo;an bu grup hakkında ş&ouml;yle buyurmuştur: &ldquo;Kim Allah&#39;a karşı yalan uydurandan daha zalim olabilir? Onlar (kıyamet g&uuml;n&uuml;nde) Rablerine arz edilecekler, şahitler de: İşte bunlar Rablerine karşı yalan s&ouml;yleyenlerdir, diyecekler. Bilin ki, Allah&#39;ın l&acirc;neti zalimlerin &uuml;zerinedir!&rdquo;&zwnj;[53]<br />\n	Ş&uuml;phesiz bu kimselerin kendilerine, dine ve Kur&rsquo;an&rsquo;a verdikleri zarar a&ccedil;ık bir şekilde k&uuml;f&uuml;r yolunda y&uuml;r&uuml;yen kimselerin verdiği zarardan &ccedil;ok daha fazladır. Bunlar t&uuml;m&uuml;yle Kur&rsquo;an&rsquo;ı anlamaktan, ilahi ayetlerdeki hakikatleri derk etmekten mahrum ve nasipsiz kimselerdir. İnsanların en h&uuml;srana uğramışları sayılmaktadır. &ldquo;Ş&uuml;phesiz onlar, ahirette en &ccedil;ok ziyana uğrayanlardır.&rdquo;&zwnj;[54]<br />\n	O halde Allah&rsquo;tan bizleri zul&uuml;mden uzaklaşmasını ve zalimler grubundan kurtarmasını dileyelim ki, Allah&rsquo;ın d&uuml;şmanlarına alay konusu olmayalım, Allah&rsquo;ın s&ouml;zlerini hakkıyla anlayalım ve g&uuml;zelliklerinden nasiplenelim. &ldquo;Musa, kızgın ve &uuml;zg&uuml;n bir halde kavmine d&ouml;n&uuml;nce: &ldquo;Benden sonra arkamdan ne k&ouml;t&uuml; işler yapmışsınız! Rabbinizin emrini (beklemeyip) acele mi ettiniz?&rdquo;&zwnj; dedi. Tevrat levhalarını yere attı ve kardeşinin (Harun&#39;un) başını tutup kendine doğru &ccedil;ekmeye başladı. (Kardeşi): &ldquo;Anam oğlu! Bu kavim beni cidden zayıf g&ouml;rd&uuml;ler ve nerede ise beni &ouml;ld&uuml;receklerdi. Sen de d&uuml;şmanları bana g&uuml;ld&uuml;rme ve beni bu zalim kavimle beraber tutma!&rdquo;&zwnj; dedi.&rdquo;&zwnj;[55]</p>\n\n<p>\n	--------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz bir zahiri ve bir de batını vardır. Batıni i&ccedil;in de yedi batına kadar ayrı bir batın vardır.&rdquo;&zwnj; Hafız Nuruddin Heysemi, Mecme&rsquo;uz Zevaid ve Menbe&rsquo;ul Fevaid, c. 7, s. 152, hakeza Tefsir&rsquo;i Safi, c. 1, s. 59&rsquo;da bu s&ouml;z&uuml; farklı tabirlerle diğer İmamlardan (a.s) nakletmiştir. &Ouml;yle ki iştihar, M&uuml;stefiz ve m&uuml;tevatir haddindedir. &Ouml;rneğin Hz. Ali (a.s) Nehc&rsquo;ul Belağa&rsquo;da ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz Kur&rsquo;an &ccedil;eşitli anlamlara gelen boyutlara sahiptir.&rdquo;&zwnj; (77. mektup) bu da g&ouml;sterdiği gibi Kur&rsquo;an kavramları zaman ve mekanın &uuml;st&uuml;ndedir. Sınırsızdır ve herkes i&ccedil;in her zaman derk edilir bir konumdadır.<br />\n	[2] Nahl suresi, 82. ayet<br />\n	[3] Bakara suresi, 26. ayet<br />\n	[4] İsra suresi, 82. ayet<br />\n	[5] Genellikle Kur&rsquo;an ayetlerinde iman, k&uuml;f&uuml;r ve şirk karşısında yer almıştır. Bkz. yasin suresi 47. ayet; Mutaffifin suresi, 34. ayet; Hac suresi, 17. ayet ve Yusuf suresi, 106. ayet<br />\n	[6] Kur&rsquo;an-ı Kerim &ldquo;Ş&uuml;phesiz ki bunda aklı olan veya hazır bulunup kulak veren kimseler i&ccedil;in bir &ouml;ğ&uuml;t vardır.&rdquo;&zwnj; (Kaf suresi 37. ayet) ayetinde hakikatte iman ve doğruluğun sadece kalp ve fıtratın salim olduğu kimseler i&ccedil;in v&uuml;cuda geldiğine işaret etmektedir.<br />\n	[7] Al-i İmran suresi, 108. ayet<br />\n	[8] Ankebut suresi, 49. ayet<br />\n	[9] Bakara suresi, 17. ayet<br />\n	[10] En&rsquo;am suresi, 82. ayet<br />\n	[11] Nebevi bir hadiste değerli İslam Peygamberi (s.a.a) zul&uuml;m kavramını a&ccedil;ıklarken Lokman suresi, 12. ayete istinat ederek Allah&rsquo;a şirk koşmayı, zulm&uuml;n en a&ccedil;ık &ouml;rneği olarak zikretmiştir. Usul-ı Kafi, c. 2, s. 432<br />\n	[12] &ldquo;Muhsinin&rdquo;&zwnj; i&ccedil;in Lokman suresi, 3. ayet ve A&rsquo;raf suresi 6. ayet; &ldquo;zakirin&rdquo;&zwnj; i&ccedil;in Kamer suresi, 17 ve 22. ayet ve Hud suresi, 114. ayet; &acirc;limler i&ccedil;in En&rsquo;am suresi, 90 ve 97. ayetler, Tevbe suresi, 11. ayet, Yunus suresi, 5. ayet, Fussilet suresi, 3. ayet, Yusuf suresi, 104. ayet, Tekvir suresi, 27. ayet; &ldquo;muttakiler&rdquo;&zwnj; i&ccedil;in Bakara suresi, 2 ve 66. ayetler, Hakka suresi, 48. ayet, Al-i İmran suresi, 13. ayet, Enbiya suresi, 48. ayet; yakin sahipleri i&ccedil;in, Bakara suresi, 118. ayet ve Casiye suresi, 20. ayet; Akıl sahipleri i&ccedil;in ise Zuhruf suresi, 3. ayet; Hadid suresi, 17. ayet ve Rum suresi 17. ayete m&uuml;racaat ediniz.<br />\n	[13] En&rsquo;am suresi, 82. ayet<br />\n	[14] Enfal suresi, 29. ayet<br />\n	[15] Bunun &ouml;rneği ise Bakara suresi, 282. ayettir ki Allah-u Teala orada ş&ouml;yle buyurmaktadır: &ldquo;Allah&rsquo;tan sakının. (Sakındığınız takdirde O) Allah size &ouml;ğretir. Allah her şeyi bilir.&rdquo;&zwnj; bkz. Allame Tabatabai, Tefsir&rsquo;ul Mizan, c. 1, s. 482<br />\n	[16] Bkz. Lisan&rsquo;ul Arab, Ekreb&rsquo;ul Mevarid, el-Mu&rsquo;cem&rsquo;ul Vesit, Zul&uuml;m maddesi. Zul&uuml;m ve adaletin tanımı hususundaki meşhur şiirde uygundur:<br />\n	&ldquo;Adalet, her şeyi yerli yerine koymaktır<br />\n	Zul&uuml;m ise her şeyi yerli yerine koymamaktır.&rdquo;&zwnj;<br />\n	[17] Rağib, s. 315&nbsp;<br />\n	[17] Rağib, s. 315 &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;<br />\n	[18] Ta- Ha suresi, 111. ayet<br />\n	[19] Maide suresi, 95. ayet; İlgin&ccedil; olanı da şudur ki aynı ifade Maide 95. ayetin yanı sıra Al-ı İmran suresi, 4. ayet; İbrahim suresi, 47. ayet ve Z&uuml;mer suresi, 37. ayette de yer almıştır.<br />\n	[20] Allah&rsquo;a zulm&uuml;n &ouml;rneklerini ve Kur&rsquo;an&rsquo;ı anlamadaki rol&uuml;n&uuml; incelemek apayrı bir yazıyı gerektirecek kadar geniş bir konudur. Nitekim a&ccedil;ık veya gizli amel veya niyette Allah&rsquo;a şirk koşma afeti b&uuml;y&uuml;k bir zul&uuml;md&uuml;r. (Lokman suresi, 13. ayet) O halde, şirk ve b&uuml;t&uuml;n aşamalarından uzak durmalıyız ki Kur&rsquo;an&rsquo;ı doğru d&uuml;r&uuml;st anlayabilelim. &Ccedil;&uuml;nk&uuml; bu kitap temizlerden başkasının el vuramayacağı ve Kur&rsquo;an&rsquo;ın zahirine, batınına, anlayışına ve tefsirine yakınlaşamayacağı bir kitaptır; nerde kaldı ki hakikatlerinden nasiplenmek m&uuml;mk&uuml;n olsun. (Vakıa suresi, 79. ayet)<br />\n	[21] Nitekim eğer k&uuml;f&uuml;r bile Allah&rsquo;a zul&uuml;m ise bunun k&ouml;k&uuml; şirktedir. Zira ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ın, hakkında hi&ccedil;bir delil indirmediği şeyleri O&rsquo;na ortak koşmaları sebebiyle, k&acirc;firlerin kalplerine yakında korku salacağız. Gidecekleri yer de cehennemdir. Zalimlerin varacağı yer ne k&ouml;t&uuml;d&uuml;r!&rdquo;&zwnj; (Al-i İmran suresi, 151. ayet) Nitekim Allah&rsquo;ın indirdiği h&uuml;k&uuml;mlerle amel etmemek de Allah&rsquo;a zul&uuml;m sayılmakta ve şirke neden olmaktadır. Nitekim ş&ouml;yle buyurmuştur: &ldquo;De ki: Ne kadar kaldıklarını Allah daha iyi bilir. G&ouml;klerin ve yerin gizli bilgisi O&rsquo;na aittir. O&rsquo;nun g&ouml;rmesi de, işitmesi de ş&acirc;yanı hayrettir. Onların (g&ouml;klerde ve yerde olanların), O&rsquo;ndan başka bir y&ouml;neticisi yoktur. O, kendi h&uuml;k&uuml;mranlığına kimseyi ortak etmez.&rdquo;&zwnj; (Kehf suresi, 26. ayet) Eğer ilahi &ccedil;izgilere saygı g&ouml;stermemek de bir t&uuml;r Allah&rsquo;a zul&uuml;m ise yine burada a&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu Allah&rsquo;a şirk sayıldığındandır. Aynı zamanda Allah&rsquo;a iftirayı da kapsamaktadır. &ldquo;Onların &ccedil;oğu, ancak ortak koşarak Allah&rsquo;a iman ederler.&rdquo;&zwnj; (Yusuf suresi, 106. ayet)<br />\n	[22] Şura suresi, 42. ayet &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;<br />\n	[23] Hadid suresi, 25. ayet<br />\n	[24] Rağib, s. 316<br />\n	[25] Ta- Ha suresi, 111. ayet<br />\n	[26] Al-i İmran suresi, 108. ayet<br />\n	[27] Yunus suresi, 44. ayet<br />\n	[28] Hud suresi, 101. ayet; Adeta kendine zulmetmesinden &ouml;nce Allah&rsquo;ın insanlara zulm&uuml; reva g&ouml;rd&uuml;ğ&uuml; kuruntusu ortaya &ccedil;ıkmaktadır. Dolayısıyla bu ayette &ldquo;lakin&rdquo;&zwnj; diye buyrularak olayın asla b&ouml;yle olmadığına işaret edilmektedir. Yani insan Allah&rsquo;a zulm&uuml; reva g&ouml;rd&uuml;ğ&uuml;nden ve ilahi sınırları &ccedil;iğnediğinden dolayı kendisine zulmetmeye neden olmaktadır: &ldquo;Herkim Allah&rsquo;ın sınırlarını &ccedil;iğnerse ş&uuml;phesiz nefsine zulmetmiş olur&rdquo;&zwnj; (Talak suresi, 1. ayet)<br />\n	[29] Talak suresi, 1. ayet &nbsp; &nbsp; &nbsp;&nbsp;<br />\n	[30] Hud suresi, 101. ayet<br />\n	[31] En&rsquo;am suresi, 21. ayet<br />\n	[32] En&rsquo;am suresi, 93. ayet&nbsp;<br />\n	[33] Fatır suresi, 40. ayet. Derk edilmesi hususunda da etkili olan bu ayetin n&uuml;zul sebebi Nazr b. Haris&rsquo;dir. O Mekke&rsquo;de, &ldquo;Mekkelilerin şeytanı&rdquo;&zwnj; olarak &uuml;n salmış bir kimseydi. Zira bir m&uuml;ddet İran&rsquo;da yaşamış ve İran&rsquo;lı kahramanların hamasetlerini &ouml;ğrenmişti. Peygamber (s.a.a) Mescid&rsquo;ul Haram&rsquo;da oturmuş, insanlara Firavun kavminin, Salih kavminin, Semud kavminin ve diğer ge&ccedil;miş &uuml;mmetlerin akıbetini beyan ettikten sonra Nazr b. Haris Peygamberin yerine oturuyor ve ş&ouml;yle diyordu: &ldquo;Ey Kureyş topluluğu! Ben de Muhammed&rsquo;in (s.a.a) destanları gibi veya onlardan daha iyisini sizlere anlatayım. Benim hikayelerimi dinleyin.&rdquo;&zwnj; Daha sonra insanlar i&ccedil;in hayali efsaneler anlatmaya başlıyordu. Nazr bir Haris, Bedir savaşında zillet i&ccedil;erisinde M&uuml;sl&uuml;manların eliyle &ouml;ld&uuml;r&uuml;ld&uuml;. Bu konuda daha fazla bilgi elde etmek i&ccedil;in, bkz. Tarih-ı Tahlili-ı İslam, Seyyid Cafer-ı Şehidi, s. 50. Burada Nazr b. Haris ve benzeri kimselerin tam aksine Kur&rsquo;an&rsquo;da anlatılanlar sadece birer hikaye değildir. Bu ger&ccedil;ek kıssalar insanın &ouml;ğ&uuml;t almasına ve hayatını daha iyi bir mecraya koymasına bir giriş teşkil etmektedir. Bu ger&ccedil;ek kıssalar, &ouml;nceki &uuml;mmetler arasındaki zalimlerin de yok olduğunu ve b&uuml;t&uuml;n ilahi vaatlerin ger&ccedil;ekleşmesi sayesinde devlet ve velayetin m&uuml;minlere &ouml;zg&uuml; olduğunu beyan etmektedir.<br />\n	[34] A&rsquo;raf suresi, 162. ayet<br />\n	[35] Gafir suresi, 35. ayet<br />\n	[36] En&rsquo;am suresi, 144. ayet<br />\n	[37] En&rsquo;am suresi, 157. ayet<br />\n	[38] En&rsquo;am suresi, 156 ve 157. ayetler<br />\n	[39] A&rsquo;raf suresi, 45. ayet<br />\n	[40] Yunus suresi, 15 ve 16. ayetler<br />\n	[41] Yunus suresi, 17. ayet<br />\n	[42] Bkz. Kur&rsquo;an-ı Kerim, Yunus suresi, 11- 18, 75 ve 82. ayetler ile Mutaffifin suresi, 29. ayet, Hucurat suresi, 11 ve 12. ayetler, En&rsquo;am suresi, 123- 124. ayetler ve Hud suresi, 116. ayet<br />\n	[43] A. g. e.<br />\n	[44] A. g. e.<br />\n	[45] En&rsquo;am suresi, 55. ayet<br />\n	[46] Secde suresi, 22. ayet<br />\n	[47] Saf suresi, 7. ayet &nbsp; &nbsp; &nbsp; &nbsp;<br />\n	[48] Bkz. Kur&rsquo;an-ı Kerim, Bakara suresi, 254. ayet, &ldquo;Kafirler, işte onlar zalim olanlardır.&rdquo;&zwnj;<br />\n	[49] Kur&rsquo;an&rsquo;a y&ouml;nelen bir kimse Kur&rsquo;an&rsquo;ın sıradan bir kitap olmadığını aksine semavi bir kitap ve b&uuml;t&uuml;n insanlar i&ccedil;in Allah&rsquo;ın ebedi bir mucizesi olduğunu bilmelidir. Bu kitabın t&uuml;m&uuml;nde ilahi nur ve hakikatler vardır. İlim ve hikmet sahibi olan Allah&rsquo;ın s&ouml;z&uuml;d&uuml;r. İnsan bu inan&ccedil;ta ne kadar k&ouml;kleşirse, nasibi de o kadar artar. Bu inancın ne kadar zayıf olursa, Kur&rsquo;an&rsquo;dan nasibi de bir o kadar az olur. Kur&rsquo;an ayetleri b&ouml;yle bir kimse i&ccedil;in kabul edilmez, bilinmez ve yabancı bir konumdadır. Evet, niyet ve amelde insanın inan&ccedil;larını sarsan şey, kesinlikle Allah&rsquo;a, insanlara veya kendisine zul&uuml;m k&ouml;klerine dayanmaktadır.<br />\n	[50] Bakara suresi, 140. ayet<br />\n	[51] Bakara suresi, 283. ayet<br />\n	[52] Bakara suresi, 159. ayet<br />\n	[53] Hud suresi, 18. ayet<br />\n	[54] Hud suresi, 22. ayet<br />\n	[55] A&rsquo;raf suresi, 150. ayet &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;</p>','Kur\'an-ı Anlamanın Önündeki Engeller','','publish','closed','open','','kuran-i-anlamanin-onundeki-engeller','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2947',0,'post','',0),(2948,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	Genel kavramlar hakkında derinleşen hi&ccedil;bir araştırmacı ş&uuml;phe etmez ki, tevhit meselesi bu t&uuml;r meselelerin en derin boyutlusu,tasavvur ve idrak edilmesi en zor olanı ve en karmaşığıdır. &Ccedil;&uuml;nk&uuml; tevhit meselesi, zihinlerin algıladığı sıradan genel meselelerden,vicdanların aşina olduğu, kalplerin yabancısı olmadığı g&uuml;ndem tartışma konularından daha &uuml;st d&uuml;zeydedir.<br />\n	Akıllar bu nitelikte bir meseleyi idrak edip onaylama konusunda farklılık g&ouml;sterirler. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nce &ccedil;eşitliliği insanın fıtratından kaynaklanır. Sebebine gelince v&uuml;cut yapısı bakımından farklı oldukları i&ccedil;in bu durum idrak organlarının işleyişlerinin farklılığına yol a&ccedil;ar. Bu da kavrama ve d&uuml;ş&uuml;nme yeteneklerini etkiler.<br />\n	Yani kimi insan keskin zek&acirc;lı, kimi aptal olur. Kimi iyi kavrayışlı,kimi k&ouml;t&uuml; kavrayışlı olur. Kiminin d&uuml;ş&uuml;ncesi isabetli ve tutarlı, kiminin d&uuml;ş&uuml;ncesi eğri ve sapık olur.<br />\n	Bunların hepsi ş&uuml;phe edilmez ger&ccedil;eklerdir. Kur&#39;&acirc;n&#39;ın &ccedil;eşitli ayetlerinde bu farklılık vurgulanmaktadır. Şu ayetlerde olduğu gibi:&quot;Hi&ccedil; bilenlerle bilmeyenler bir olur mu? Ancak aklı başında kimseler &ouml;ğ&uuml;t alır.&quot; (Z&uuml;mer, 9)&quot;Zikrimizden (bizi anmaktan veya bizim hatırlatmamızdan -Kur&#39;an&#39;dan-) y&uuml;z &ccedil;evirip d&uuml;nya hayatından başka bir şey is-temeyenlerden y&uuml;z &ccedil;evir. Bu, onların bilgilerinin ereceği son noktadır.&quot; (Necm, 30)<br />\n	&quot;Ne olmuş bu adamlara,nerdeyse hi&ccedil;bir s&ouml;z&uuml; anlamıyorlar.&quot; (Nis&acirc;, 78) İncelemekte olduğumuz ayetler arasında bulunan M&acirc;ide suresinin yetmiş beşinci ayetinin şu son b&ouml;l&uuml;m&uuml; de bunun delillerinden biridir:<br />\n	&quot;Bak biz onlara ayetleri nasıl a&ccedil;ık a&ccedil;ık anlatıyoruz ve sonra bak, onlar (bu ayetlerden) nasıl &ccedil;evriliyorlar?&quot; (M&acirc;ide, 75)<br />\n	Bu farklılığın en somut &ouml;rneklerinden biri, y&uuml;ce Allah&#39;ın birliğini kavrama tarzlarında g&ouml;r&uuml;len anlayış farklılığıdır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&#39;ın varlığını değerlendirme konusunda insanlar arasında b&uuml;y&uuml;k bir farklılık ve geniş &ccedil;aplı iniş-&ccedil;ıkışlar vardır. Oysa insan fıtratı, gizli ilhamı ve ince işareti ile Allah&#39;ın varlığına dair b&uuml;t&uuml;n insanlara ortak anlayış telkin etmektedir.<br />\n	Bu konuda bazı insan fertlerinin d&uuml;ş&uuml;ncesi o kadar al&ccedil;almış ki, edindikleri putları, ağa&ccedil;tan, taştan, hatta davar sidiği ile yoğrulmuş &ccedil;amurdan yapılmış heykelleri Allah&#39;a ortak ve denk koşmuşlar.<br />\n	Bunlara Allah&#39;a kulluk eder gibi tapıyorlar. Allah&#39;tan bir şey diler gibi onlardan dilekte bulunuyorlar. Allah&#39;a boyun eğer gibi onlara boyun eğiyorlar. Hatta bu insan burada bile durmamış, putları y&uuml;ce Allah&#39;tan &uuml;st&uuml;n saymış, Allah&#39;ı bırakarak onlara y&ouml;nelmiş,Allah&#39;tan değil de putlardan medet ummuş.<br />\n	Bu t&uuml;r insan Allah&#39;ın varlığını tıpkı kendi eli ile yaptığı veya kendisi gibi bir insanın yaptığı putların varlığı gibi g&ouml;rmektedir. Bu nedenle, bunlar taptıkları putların her biri i&ccedil;in varit g&ouml;rd&uuml;kleri birlik kavramının aynısını y&uuml;ce Allah hakkında da ge&ccedil;erli sayıyorlardı.<br />\n	Bu birlik, sayıları oluşturan sayısal birliktir. Şu ayette buyrulduğu gibi: &quot;On-lar, aralarından bir uyarıcı gelmesine şaşırdılar. İnk&acirc;rcılar,&#39;Bu, yalancı bir b&uuml;y&uuml;c&uuml;d&uuml;r.&#39; Tanrıları tek tanrı mı yaptı? Bu cidden şaşılacak bir şeydir.&#39; dediler.&quot; (S&acirc;d, 6)<br />\n	Bu anlayıştaki kimseler, Kur&#39;&acirc;n&#39;ın tevhit &ccedil;ağrısını sayısal &ccedil;okluğun karşıtı olan sayısal birlik &ccedil;ağrısı olarak telakki ediyorlardı. Şu ayetlerde buyrulduğu gibi: &quot;İl&acirc;hınız tek bir il&acirc;htır, O&#39;ndan başka il&acirc;h yoktur.&quot; (Bakara, 163)<br />\n	&quot;O diridir, O&#39;ndan başka il&acirc;h yoktur. O h&acirc;lde dini yalnız O&#39;na has kılarak O&#39;na yalvarın.&quot; (M&uuml;&#39;min, 65)<br />\n	Kur&#39;&acirc;n&#39;da bunlar gibi, &ccedil;ok sayıda il&acirc;hları reddeden ve tek Allah&#39;a y&ouml;nelmeye &ccedil;ağıran daha bir&ccedil;ok ayet vardır. &quot;Bizim il&acirc;hımız da, sizin il&acirc;hınız da birdir.&quot; (Ankeb&ucirc;t, 46) ayeti gibi bir&ccedil;ok ayet de, Tanrı&#39;-ya tapmakta ayrılığa d&uuml;şmeyi reddetmeye &ccedil;ağırıyor. &Ccedil;&uuml;nk&uuml; her &uuml;mmet, her toplum, hatta her kabile sadece kendine ait bir tanrı,bir il&acirc;h ediniyor ve başkalarının il&acirc;hına boyun eğmiyordu.<br />\n	Kur&#39;&acirc;n y&uuml;ce mesajında y&uuml;ce Tanrı&#39;nın sayısal birliğini reddeder.&Ccedil;&uuml;nk&uuml; bu t&uuml;r bir birlik ancak, bu biri &ouml;b&uuml;r birden ayrılmaya zorlayan sınırlılık ve &ouml;l&ccedil;&uuml;l&uuml;l&uuml;kle ger&ccedil;ekleşir. Bunun &ouml;rneği bir havuzdaki sudur. Bu suyu &ccedil;ok sayıdaki kaba b&ouml;l&uuml;şt&uuml;rd&uuml;ğ&uuml;m&uuml;z zaman her kaptaki su diğer kaptaki sudan ayrı &quot;bir su&quot;dur. Her kaptaki suyun &ouml;b&uuml;r kaptaki sudan ayrı &quot;bir su&quot; olması, &ouml;b&uuml;r kaptaki suyun beriki kaptaki sudan ayrı olması, onunla bir arada olmaması y&uuml;z&uuml;ndendir. Tıpkı bunun gibi, şu insanın &quot;bir insan&quot; olması, &ouml;b&uuml;r insanın sahip olduğu varlığa, varlıksal &ouml;zelliklere sahip olmamasından ileri gelir. Eğer b&ouml;yle olmasaydı, hem bu insana, hem de şu insana ıtlak edilen insanlık unvanının sayısal anlamda bir veya &ccedil;ok olması m&uuml;mk&uuml;n olmazdı.<br />\n	Buna g&ouml;re sayısal biri, bir olmaya zorlayan fakt&ouml;r, varoluşun mahdudiyeti, sınırlılığıdır. Sonra bazı y&ouml;nlerden bu birliğin ortadan kalkması ile, mesel&acirc; bir t&uuml;r toplanmaya ve bir araya gelme niteliğinin belirmesi ile sayısal &ccedil;okluk oluşur.<br />\n	Y&uuml;ce Allah, Kur&#39;&acirc;n &ouml;ğretisinde vurgulandığı &uuml;zere makhur olmayan bir kahır ve hi&ccedil;bir şeyin yenemeyeceği bir galip olduğu i&ccedil;in,O&#39;nun hakkında sayısal anlamda birlik veya yine sayısal anlamda &ccedil;okluk tasavvur edilemez. Şu ayetlerde buyrulduğu gibi: &quot;O, birdir, her şeye boyun eğdirendir.&quot; (Ra&#39;d, 16) &quot;&Ccedil;ok sayıda il&acirc;h mı, yoksa her şeye boyun eğdiren bir Allah mı daha iyidir? Allah&#39;ı bırakarak taptığınız şeyler, sizin veya atalarınızın taktığı birtakım (boş, i&ccedil;eriksiz) adlardan başka bir şey değildir.&quot; (Y&ucirc;suf, 40) &quot;Her şeye boyun eğdiren tek bir Allah&#39;tan başka il&acirc;h yoktur.&quot; (S&acirc;d, 65)<br />\n	&quot;Eğer Allah evl&acirc;t edinmek isteseydi, yarattıklarından istediğini se&ccedil;erdi. O (b&ouml;yle bir şeyden) m&uuml;nezzehtir. O her şeye boyun eğdiren bir Allah&#39;tır.&quot;(Z&uuml;mer, 4)<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayetlerin akışı, &ccedil;oklukla bağlantılı ve birliğin karşıtı olan her birliği reddeder. Bu birlik, ister sayısal birlik olsun. Herhangi bir t&uuml;r&uuml;n bir tek ferdi gibi ki, eğer yanı başında bir başka ferdin de varlığı farz edilse iki olurlar. Bu fert, &quot;bu, o değildir.&quot; Diyebildiğimiz ve bunun yanı başında farz ettiğimiz &ouml;teki ferdin &ccedil;izdiği sınırla sınırlandırılmış, bu sınıra boyun eğmiş &quot;bir fert&quot;tir. İsterse t&uuml;rsel, cinsel veya aynı cinsten bir &ccedil;oklukla bağlantılı başka bir genel birlik olsun. İnsan t&uuml;r&uuml; gibi ki, kendinden ve at, sığır ve davar gibi t&uuml;rlerden oluşan bir &ccedil;ok t&uuml;r i&ccedil;inde &quot;bir t&uuml;r&quot;d&uuml;r. Bu t&uuml;r, benzerlerinden oluşan diğer t&uuml;rlerin &ccedil;izdiği sınıra boyun eğmiş bir t&uuml;rd&uuml;r.<br />\n	Y&uuml;ce Allah ise zatında, sıfatında ve fiilinde asla ve asla hi&ccedil;bir şeyin baskısı, galebesi altında değildir. Tersine, her şeyin &uuml;st&uuml;nde kahır olan, her şeye boyun eğdiren O&#39;dur. Dolayısıyla O, kendisi ile ilgili hi&ccedil; bir şeyde mahdut ve sınırlandırılmış değildir. O, &uuml;zerine yokluk g&ouml;lgesi d&uuml;şmeyen bir varlıktır; O batıla maruz kalmayan bir haktır; &ouml;l&uuml;me bulaşmayan bir diridir; cahilliğin sızmasına uğramayan bir bilendir; &acirc;cizliğe yenik d&uuml;şmeyen bir g&uuml;&ccedil;l&uuml;d&uuml;r; hi&ccedil;bir y&ouml;n&uuml; başkasının m&uuml;lkiyeti altında olmayan bir malik ve bir egemendir;zilletle hi&ccedil; ilgisi olmayan bir azizdir. O her y&ouml;n&uuml;yle işte b&ouml;yledir.<br />\n	B&ouml;ylece O, her t&uuml;rl&uuml; kem&acirc;lin katıksızına sahiptir. Eğer bu Kur&#39;&acirc;n ger&ccedil;eğini daha iyi anlamak istiyorsan biri sınırlı ve &ouml;b&uuml;r&uuml; sonsuz olan iki şey d&uuml;ş&uuml;n. Sonsuz olanın sınırlı olanı &ccedil;epe&ccedil;evre kuşatmış olduğunu, sınırlı olanın sonsuz olanı var sayılan hi&ccedil;bir kem&acirc;linden alıkoymadığını, tersine sonsuz olanın tamamen sınırlıya egemen olduğunu, sınırlının her y&ouml;n&uuml;yle sonsuzun hegomanyası altında bulunduğunu ve kem&acirc;l r&uuml;k&uuml;nlerinin hi&ccedil;birinde onu kaybetmediğini, sonsuz olanın kendi kendine ayakta durduğunu, sınırlı olanı g&ouml;zetim ve denetim altında tuttuğunu ve her y&ouml;n&uuml;yle onu kuşatmış olduğunu g&ouml;r&uuml;rs&uuml;n.<br />\n	Bu iki hususu d&uuml;ş&uuml;nd&uuml;kten sonra da bu bilginin ışığında şu ayetin anlamını kavramaya &ccedil;alış: &quot;Rabbinin her şey &uuml;zerinde şahit olduğu (her şeyi g&ouml;zlem altında bulundurduğu) ger&ccedil;eği onlar i&ccedil;in yeterli değil mi? Haberiniz olsun ki, onlar Rableri ile buluşa caklarından kuşkudadırlar. Haberiniz olsun ki, O her şeyi kuşatmıştır.&quot;(Fussilet, 54)<br />\n	Hasır (kesin aidiyet) i&ccedil;erikli veya bu anlama işaret eden ve y&uuml;ce Allah&#39;ın sıfatlarını bildiren ayetlerin b&uuml;t&uuml;n&uuml; bu anlama del&acirc;let eder. Şu ayetlerde olduğu gibi: &quot;O kendisinden başka il&acirc;h olmayan Allah&#39;tır. En g&uuml;zel isimler O&#39;nundur.&quot; (T&acirc;h&acirc;, 8) &quot;(O g&uuml;n...) Allah&#39;ın apa&ccedil;ık ger&ccedil;ek olduğunu bileceklerdir.&quot; (N&ucirc;r, 25) &quot;O diridir, O&#39;ndan başka il&acirc;h yoktur.&quot; (M&uuml;&#39;min, 65) &quot;O her şeyi bilen ve her şeye g&uuml;c&uuml; yetendir.&quot; (R&ucirc;m, 54) &quot;G&uuml;&ccedil; b&uuml;t&uuml;n&uuml; ile Allah&#39;a mahsustur.&quot; (Bakara, 165) &quot;M&uuml;lk ve hamd ona mahsustur.&quot; (Teğ&acirc;bun, 1) &quot;İzzet b&uuml;t&uuml;n&uuml; ile Allah&#39;a mahsustur.&quot; (Y&ucirc;nus, 65) &quot;Hak (ger&ccedil;ek), Rabbinden gelendir.&quot; (Bakara, 147) &quot;Siz Allah&#39;a muhta&ccedil;sınız, Allah&#39;ın ise hi&ccedil;bir şeye ihtiyacı yoktur.&quot; (F&acirc;tır, 15) Kur&#39;&acirc;n&#39;da bu anlamı ifade eden başka ayetler de vardır.<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayetler, d&uuml;ş&uuml;n&uuml;lebilecek her kem&acirc;l sıfatının asaleten y&uuml;ce Allah&#39;a mahsus olduğunu y&uuml;ksek sesle haykırıyorlar. O&#39;nun dışındakilerinin ise O&#39;nun verdiğinden başka bir şeyleri yoktur. Fakat biz yaratıkların başkalarına verdiklerimizden ayrı d&uuml;şt&uuml;ğ&uuml;m&uuml;z gibi O, verdiğinden ayrı d&uuml;şmez, verdiğini kaybetmez.<br />\n	Kem&acirc;lden nasip almış ve Allah&#39;ın karşısında O&#39;nun ikincisi ve ortağı olarak farz ettiğimiz her varlığın kem&acirc;l namına sahip olduğu her şey aslında sırf Allah&#39;ındır. O, her şeyin maliki olan haktır.<br />\n	O&#39;nun dışındakiler ise kendinden hi&ccedil;bir şeye malik olmayan batıllardır.Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor:<br />\n	&quot;O s&ouml;zde il&acirc;hlar kendileri i&ccedil;in ne bir zarara ve ne de bir yarara maliktirler. Ne &ouml;l&uuml;me maliktirler, ne hayata ve ne de yeniden diriltmeye.&quot; (Furkan, 3)<br />\n	İşte sayısal birliği y&uuml;ce Allah&#39;tan nefyeden, uzaklaştıran anlam budur. &Ccedil;&uuml;nk&uuml; eğer Allah sayısal anlamda bir olsaydı, yani zatı ile diğer varlıkları kuşatmayan, sınırlı bir varlık olsaydı, aklın onun gibi ikinci bir varlığı farz etmesi m&uuml;mk&uuml;n olurdu. İster farz edilen bu ikinci varlığın dış d&uuml;nyada ger&ccedil;ekleşmesi m&uuml;mk&uuml;n olsun, ister olmasın, değişen bir şey olmaz. Yine bu sınırlı varlığın, dış d&uuml;nyada imk&acirc;nsız olduğu farz edilse bile, kendiliğinde &ccedil;okluk ile nitelenmesi m&uuml;mk&uuml;n olurdu. Oysa b&ouml;yle şeyler m&uuml;mk&uuml;n değildir.<br />\n	Y&uuml;ce Allah birdir, şu anlamda: O &ouml;yle bir varlıktır ki, hi&ccedil;bir sınırla sınırlı değildir ki bu sınırın &ouml;tesinde O&#39;nun bir ikincisi farz edi lebilsin. Şu surenin anlamı işte budur: &quot;De ki: O Allah birdir (ehad). Allah sameddir. Doğurmamış ve doğrulmamıştır. Hi&ccedil;bir kimse O&#39;nun dengi değildir.&quot; (İhl&acirc;s S&ucirc;resi)<br />\n	&quot;Ehad=bir&quot; kelimesi, mukabilinde sayı farz etme imk&acirc;nını ortadan kaldıran bir anlam taşır. Mesel&acirc;, &quot;M&acirc; c&acirc;en&icirc; ehadun=bana hi&ccedil; kimse gelmedi&quot; dendiğinde bu s&ouml;zle bir, iki ve &ccedil;ok kişinin gelmesi reddedilmiş olur. Y&uuml;ce Allah, &quot;Eğer m&uuml;şriklerden biri sana sığınırsa...&quot; (Tev-be, 6) buyuruyor. Bu ifade bir kişiyi, iki kişiyi ve daha &ccedil;ok kişiyi kapsamına alır, hi&ccedil;bir sayıyı kapsam dışı bırakmaz.<br />\n	Yine y&uuml;ce Allah, &quot;Ve-ya i&ccedil;inizden biri heladan gelmiş ise...&quot; (Nis&acirc;,43) buyuruyor. Bu ifade de bir ve birden &ccedil;ok kişiyi kapsamına alır, hi&ccedil;bir sayıyı dışarıda bırakmaz.<br />\n	&quot;O Allah birdir.&quot; ayetinde &quot;ehad=bir&quot; kelimesinin olumsuzluk i&ccedil;ermeksizin, izafetle veya sıfatla kayıtlandırılmaksızın kullanılması şu anlamı ifade eder: Y&uuml;ce Allah&#39;ın varlığı &ouml;yle bir varlıktır ki O&#39;nun herhangi bir şekilde, bir veya birden &ccedil;ok benzerini farz etmek m&uuml;mk&uuml;n değildir. B&ouml;yle bir şeyin dış &acirc;lemdeki imk&acirc;nsızlığının yanı sıra sağlıklı bir farzı dahi m&uuml;mk&uuml;n değildir.<br />\n	Bundan dolayı y&uuml;ce Allah (İhl&acirc;s suresinde) bu &quot;bir&quot;i ilkin &quot;samed&quot; olmakla niteliyor. Yani O&#39;nun olmadığı bir boşluk, O&#39;nun bulunmadığı bir yer yoktur. İkinci olarak &quot;doğurmamışlık&quot;la, &uuml;&ccedil;&uuml;nc&uuml; olarak &quot;doğurulmamışlık&quot;la ve d&ouml;rd&uuml;nc&uuml; olarak da &quot;hi&ccedil;bir dengi bulunmamak&quot;la niteliyor. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu sıfatlar, bir t&uuml;r sınırlılığı ve yoksunluğu gerektirir.<br />\n	İşte başkalarının nitelemelerinin y&uuml;ce Allah ile tam &ouml;rt&uuml;şmemesi- nin sırrı budur. Şu ayetlerde buyrulduğu gibi: &quot;Allah onların taktıkları sıfatlardan m&uuml;nezzehtir. Allah&#39;ın halis kılınmış kulları bunun dışındadır.&quot; (S&acirc;ff&acirc;t, 160) &quot;İnsanların bilgisi O&#39;nu kuşatamaz.&quot; (T&acirc;h&acirc;, 110) &Ccedil;&uuml;nk&uuml; bizim Allah&#39;a taktığımız sıfatlar, sınırlı kavramlardır. Oysa y&uuml;ce Allah sınırdan ve kayıttan m&uuml;nezzehtir. Peygamberimizin şu meşhur s&ouml;z&uuml;nde kastettiği incelik de budur<br />\n	:&quot;Ben senin i&ccedil;in hi&ccedil;bir &ouml;vg&uuml; sayıp d&ouml;kemem. Sen kendini &ouml;vd&uuml;ğ&uuml;n gibisin.&quot;<br />\n	Bu anlamdaki birlik, Hıristiyanların teslis dogmasını reddeder. Onlar, &uuml;&ccedil; unsurlu il&acirc;h anlayışlarına rağmen Allah&#39;ın birliğine inanırlar. Fakat onların birlikten anladıkları şey sayısal birliktir. Bu anlayış ise, bir başka y&ouml;nden &ccedil;okluğu reddetmez. Onlar ş&ouml;yle diyorlar: &quot;Uknumlar, yani &#39;baba, oğul ve Ruh&#39;ul-Kud&uuml;s&#39;, başka bir deyişle &#39;Zat, İlim ve Hayat&#39; &uuml;&ccedil; olduğu gibi aynı zamanda birdir.<br />\n	Tıpkı &#39;diri, bilgili insan&#39; gibi. Burada &#39;diri, bilgili insan&#39; diye bir şeyden s&ouml;z edildiği h&acirc;lde, aynı zamanda &#39;insan, dirilik ve bilgi&#39; diye &uuml;&ccedil; şeyden de s&ouml;z ediliyor.<br />\n	Fakat Kur&#39;&acirc;n&#39;ın &ouml;ğretisi bunu reddeder. &Ccedil;&uuml;nk&uuml; Kur&#39;anın &ouml;ğretisi, Allah&#39;ın zatı ve sıfatları ile ilgili olarak hi&ccedil;bir şekilde &ccedil;okluk ve b&ouml;l&uuml;nme varsayımı ile bağdaşmayan bir bilgiyi &ouml;ng&ouml;r&uuml;r. Bu alanda varsayılan her şey diğerinin aynısıdır. &Ccedil;&uuml;nk&uuml; sınırlama yoktur. Buna g&ouml;re y&uuml;ce Allah&#39;ın zatı sıfatlarının aynısıdır. Y&uuml;ce Allah, ortak koşanların koştukları ortaklardan ve insanların taktıkları, yakıştırdıkları sıfatlardan m&uuml;nezzehtir.<br />\n	Bundan dolayı y&uuml;ce Allah&#39;ı kahharlıkla (her şeye boyun eğdiren &uuml;st&uuml;n irade ve g&uuml;&ccedil; sahibi olmakla) niteleyen ayetlerin, &ouml;nce birlik sıfatını vurguladıktan sonra O&#39;nu kahharlıkla niteledikleri g&ouml;r&uuml;l&uuml;r.<br />\n	Maksat, O&#39;nun birliğinin hi&ccedil;bir anlamda bir ikincisinin veya benzerinin farz edilmesine imk&acirc;n tanımadığını vurgulamaktır. Nerede kaldı ki, bu ikinci ve benzer dış &acirc;lemde varolabilsin ve ger&ccedil;ekliğe, subuta kavuşabilsin. Şu ayette g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi:<br />\n	&quot;&Ccedil;ok sayıda il&acirc;h mı, yoksa her şeye boyun eğdiren (kahhar) bir Allah mı daha iyidir? Allah&#39;ı bırakarak taptığınız şeyler, sizin veya atalarınızın taktığı birtakım (boş, i&ccedil;eriksiz) adlardan başka bir şey değildir.&quot;(Y&ucirc;suf, 40)<br />\n	Allah&#39;ın varsayılan her ortağı kahredici, ortalıktan kaldırıcı bir birlikle nitelenmesi, kendi dışındaki b&uuml;t&uuml;n s&ouml;zde il&acirc;hlara boş birer isimden başka bir şey bırakmıyor. Yine şu ayetlerde olduğu gibi: &quot;Yoksa onların Allah&#39;a koştukları ortaklar tıpkı Allah gibi (birtakım yaratıklar) yarattılar da onlar bu iki yaratma eylemini birbirinden ayırt edemediler mi? De ki: Her şeyin yaratıcısı Allah&#39;tır. O birdir, her şeye boyun eğdiren (kahhar)dir.&quot; (Ra&#39;d, 16)<br />\n	&quot;Bug&uuml;n m&uuml;lk kimindir? Sadece her şeye boyun eğdiren (kahhar) bir Allah&#39;ındır.&quot;(M&uuml;&#39;min, 16)<br />\n	&Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&#39;ın mutlak m&uuml;lk&uuml;, kendi dışında farz edilecek herhangi bir yaratığın malik olmasına imk&acirc;n tanımaz. Tersine o varlığın kendisi ve m&uuml;lk&uuml;, birlikte Allah&#39;ın m&uuml;lkiyetindedir. Veya şu ayetlerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi: &quot;Her şeye boyun eğdiren bir Allah&#39;tan başka hi&ccedil;bir il&acirc;h yoktur.&quot; (S&acirc;d, 65)<br />\n	&quot;Eğer Allah evl&acirc;t edinmek isteseydi,yarattıklarından istediğini se&ccedil;erdi. O (b&ouml;yle bir şeyden) m&uuml;nezzehtir. O her şeye boyun eğdiren bir Allah&#39;tır.&quot; (Z&uuml;mer, 4) G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayetlerin hepsinde kahharlık sıfatı, birlik sıfatının ardıca gelmiştir.</p>\n\n<p>\n	&nbsp;</p>','Kur’an-ı Kerim’de Tevhid','','publish','closed','open','','kuran-i-kerimde-tevhid','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2948',0,'post','',0),(2949,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	Kur&rsquo;an&rsquo;da bahsedilen konulardan biri de uyku ve r&uuml;ya g&ouml;rmektir ki sadece Yusuf suresinde &uuml;&ccedil; &ouml;nemli ve kader belirleyici r&uuml;yaya değinilmiştir.<br />\n	R&uuml;ya insan hayatının &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmektedir. İnsan &ouml;mr&uuml;n&uuml;n &uuml;&ccedil;te biri uykuda ge&ccedil;mektedir. İnsan uykuda &ccedil;eşitli r&uuml;yalar g&ouml;rmektedir, ama buna rağmen insanların &ccedil;oğu uyku ve r&uuml;ya hakikatinden habersiz bulunmaktadır.<br />\n	Uyku, r&uuml;ya ve r&uuml;ya tabiri eskiden beri milletlerin dikkate aldığı ve g&uuml;n&uuml;m&uuml;zde de insanlar i&ccedil;in &ouml;nem arz eden bir husustur.<br />\n	Bilginler, filozoflar ve d&uuml;ş&uuml;n&uuml;rler, uyku ve r&uuml;yanın hakikati hususunda farklı g&ouml;r&uuml;şlere sahiptir. B&uuml;t&uuml;n &ouml;ğretilerin k&ouml;keni olan Kur&rsquo;an-ı Kerim, tarihi b&uuml;y&uuml;k bir &ouml;neme sahip olan birka&ccedil; r&uuml;yayı anmış ve birka&ccedil; ayette uykunun mahiyet ve hakikatini beyan etmiştir.<br />\n	Uyku ve r&uuml;yanın hakikatini anlamak, ger&ccedil;ekte insanın hakikatini anlamaktır. Zira uyku ve r&uuml;yayı tanımak insanı tanımanın bir b&ouml;l&uuml;m&uuml;n&uuml; teşkil etmektedir ve insanı tanıma yolunda b&uuml;y&uuml;k bir adım sayılmaktadır.<br />\n	Biz r&uuml;ya &acirc;leminde adeta yolculuğa &ccedil;ıkmaktayız. İnsanlarla muamele etmekteyiz, dostluklar ve d&uuml;şmanlıklar kurmaktayız. Bir şeyler elde etmekte veya kaybetmekteyiz. İnsanın r&uuml;yada g&ouml;rd&uuml;kleri bu &ccedil;eşitli sahnelerin hakikati nedir?<br />\n	R&uuml;yalarımızdan kimisi, gelecekte tabir edilmektedir. R&uuml;ya &acirc;leminde g&ouml;rd&uuml;klerimiz, hayatımızın i&ccedil;inde meydana gelmektedir. Bu &ccedil;ok ilgin&ccedil;tir, bizlere uyku &acirc;leminde gelecekteki olayları ilham eden kimdir? Aklımızdan dahi ge&ccedil;meyen olayları bizlere kim haber vermektedir? Eğer ilham eden kimse, Allah veya ilahi meleklerden biriyse, biz uyku &acirc;leminde ve bedenlerimiz yery&uuml;z&uuml;ndeyken varlığımızın hangi b&ouml;l&uuml;m&uuml;ne ilham edilmektedir.<br />\n	İşte bunlar cevap bekleyen sorulardır. Bu sorulara doğru d&uuml;r&uuml;st bir cevap vermek insanı daha iyi tanımaya imkan sağlayacaktır.<br />\n	Uyku Hakikati<br />\n	Uykunun hakikati nedir? Nasıl oluyor da insan uykuda dalmaktadır? Bu konuda bilginler bir &ccedil;ok g&ouml;r&uuml;şler belirtmişlerdir. Bazılarına g&ouml;re uyku kanın b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n beyinden bedenin diğer b&ouml;l&uuml;mlerine intikal etmesinin sonucudur. B&ouml;ylece uykunun sebebinin fiziksel olduğuna inanmaktadırlar. Diğer bazılarının inancına g&ouml;re bedensel fazla faaliyetler, bedende &ouml;zel bir zehirli maddelerin bir araya gelmesine neden olmaktadır. İşte bu zehirli maddeler, sinirleri etkilemekte ve insanı uyku haletine sokmaktadır. Bu zehirli maddeler, par&ccedil;alanıp bedende cezb oluncaya kadar da durum devam etmektedir. B&ouml;ylece uykunun sebebinin kimyasal etken olduğunu s&ouml;ylemişlerdir. [1]<br />\n	Biyolojistler ve psikologlar ş&ouml;yle demişlerdir: Fizyolojik a&ccedil;ıdan uyku canlı bir yapının kimyasal hayatını yenilediği halettir. Hareketin durduğu ve hissi derkin yaklaşık olarak s&ouml;nd&uuml;ğ&uuml; bir anda yeterli enerjiyi depolamaktadır. Biyolojistlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re uyku esnasında uyanıklık halindeki asıl faaliyetler &ndash;ki ger&ccedil;eği derk etmek ve bunun karşısında tepki g&ouml;stermektir- askıya alınmakta ve ge&ccedil;ici bir duraklamaya girmektedir. [2] Diğer bazı kimseler ise uykunun nedeninin sinirsel etkenler olduğuna inanmakta ve ş&ouml;yle demektedirler: &ldquo;İnsanın beyninin i&ccedil;inde olan ve organlarının s&uuml;rekli hareketlerinin merkezi konumunda olan faal sinir sistemi, fazla yorgunluktan işlemez hale gelmekte ve s&ouml;nmektedir.<br />\n	Ama bu g&ouml;r&uuml;şlerden hi&ccedil;birisi uyku meselesine ikna edici bir cevap verememiştir. Ama bu etkenlerin etkisini &ouml;zetle reddetmek de m&uuml;mk&uuml;n değildir.<br />\n	Anlaşıldığı kadarıyla bilginlerin, bug&uuml;n uyku meselesi hakkında apa&ccedil;ık bir g&ouml;r&uuml;ş belirtmekten aciz kalmalarına neden olan şey onların maddi d&uuml;ş&uuml;nceleridir. Onlar ruhun asalet ve bağımsızlığını kabul etmeksizin bu konuyu tefsir etmeye &ccedil;alışmaktadırlar. Oysa uyku meselesi cismani bir olay olmadan &ouml;nce ruhani bir olaydır. Ruhu doğru bir şekilde tanımadan &ouml;nce, onu tefsir etmek veya tanımlamak imkansızdır.<br />\n	Kur&rsquo;an&rsquo;a G&ouml;re Uykunun Hakikati<br />\n	Kur&rsquo;an-ı Kerim, Z&uuml;mer suresinin bazı ayetlerinde uyku i&ccedil;in olduk&ccedil;a dakik yorumda bulunmuştur. Zira s&ouml;z konusu ayetlerde uykunun hakikatinin bir t&uuml;r ruhun alınması ve ruhun bedenden ayrılması olduğunu belirtmektedir. Elbette bu ayrılış kamil bir ayrılış değildir. Bu esas &uuml;zere Allah&rsquo;ın izniyle ruh, bedenden ayrılmakta ve beden &uuml;zerinde olduk&ccedil;a silik ışınları kalmaktadır. Derk ve şuur sistemi işlemez hale gelmektedir. B&ouml;ylece insan his ve hareketlerini kaybetmektedir. Bu arada hayatının devamı i&ccedil;in zaruri olan kalp atışları, kan dolaşımı, nefes borusu ve beslenme gibi işler devam etmektedir. [3]<br />\n	Z&uuml;mer suresinin 42. Ayetinde uykunun mahiyet ve hakikati şu şekilde beyan edilmiştir:<br />\n	&ldquo;Allah, &ouml;lenin &ouml;l&uuml;m zamanı gelince, &ouml;lmeyenin de uykusunda iken canlarını alır da &ouml;l&uuml;m&uuml;ne h&uuml;kmettiği canı alır, &ouml;tekini muayyen bir vakte kadar bırakır. Ş&uuml;phe yok ki, bunda iyi d&uuml;ş&uuml;necek bir kavim i&ccedil;in ibretler vardır.&rdquo;&zwnj;<br />\n	Bu esas &uuml;zere uyku, &ouml;l&uuml;m&uuml;n kardeşidir. &Ouml;l&uuml;m&uuml;n zayıf bir şeklidir. Zira beden ve ruh ilişkisi uyku esnasında en zayıf aşamaya varmaktadır. Ruh ve bedenin bir &ccedil;ok ilişkileri kopmaktadır. Dolayısıyla bu ayetten şu ger&ccedil;ekler elde edilmektedir: İnsan ruh ve bedenden oluşan bir varlıktır. Ruh maddi olmayan bir cevherdir. Beden bağlamında nur ve hayat nedenidir. &Ouml;l&uuml;m ve uyku esnasında Allah, ruh ve beden ilişkisini kesmektedir. Nitekim &ouml;l&uuml;mden sonra da ruhu, ruhlar &acirc;lemine g&ouml;t&uuml;rmektedir. Ama uyku &acirc;leminden ruhun ve bedenin ilişkisinin kopması b&uuml;t&uuml;n&uuml;yle ger&ccedil;ekleşmemektedir. Bu esas &uuml;zere ruh bedene oranla &uuml;&ccedil; halete sahiptir:<br />\n	1- Hayat ve uyanıklık haleti olan tam bir irtibat.<br />\n	2- Uyku haleti olan nakıs bir irtibat<br />\n	3- &Ouml;l&uuml;m haleti olan tam bir irtibatsızlık<br />\n	Uyku &ouml;l&uuml;m&uuml;n zayıf bir &ccedil;ehresidir. &Ouml;l&uuml;m, ise uykunun kamil bir &ouml;rneğidir. Uyku ruhun asalet ve istiklal sahibi olduğunun delillerinden biridir. &Ouml;zellikle doğru r&uuml;ya esnasında bu mana daha da bir a&ccedil;ıklığa kavuşmaktadır.<br />\n	Bazı ruhlar uyku &acirc;leminde bedenle ilişkileri zayıflamakta, bazen bu irtibat t&uuml;m&uuml;yle kopmaktadır. &Ouml;yle ki sahipleri asla bir daha uyanmamaktadır. Ama diğer ruhlar, ilahi emir gelip &ccedil;atıncaya kadar uyku ve uyanıklık halinde hareket etmektedirler. İnsanın b&uuml;t&uuml;n geceyi &ouml;l&uuml;m eşliğinde uykuda ge&ccedil;irmesi, ger&ccedil;ekten de g&ouml;renler i&ccedil;in ibret verici bir derstir. [4]<br />\n	En&rsquo;am suresi, 60. Ayette ise uyku hakikati şu şekilde beyan edilmektedir.<br />\n	&ldquo;Geceleyin sizi &ouml;ld&uuml;ren (&ouml;ld&uuml;r&uuml;r gibi uyutan), g&uuml;nd&uuml;z&uuml;n de ne işlediğinizi bilen; sonra belirlenmiş ecel tamamlansın diye g&uuml;nd&uuml;z&uuml;n sizi dirilten (uyandıran) O&#39;dur. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z yine O&#39;nadır. Sonunda O, yaptıklarınızı size haber verecektir.&rdquo;&zwnj;[5]<br />\n	Bu ayetten de anlaşıldığı &uuml;zere &ouml;l&uuml;m ve uyku halinde insanın ruhu bu &acirc;lemden başka bir &acirc;leme ge&ccedil;mektedir; insanın bedenine değil.<br />\n	Uyku halinde insanın bedeni yery&uuml;z&uuml;nde kalmakta ruhu ise başka bir &acirc;leme hareket etmekte sonra da geri d&ouml;nmektedir. &Ouml;l&uuml;m anında ise beden yery&uuml;z&uuml;nde bulunmakta ama ruh başka bir &acirc;leme ge&ccedil;mekte ve bir daha geri d&ouml;nmemektedir. [6]<br />\n	Beşer tarihinde meydana gelmiş, &ouml;l&uuml;me &ccedil;ok benzeyen ve &ouml;l&uuml;mle uykunun t&uuml;rdeşliğini en şeffaf bi&ccedil;imde anlatan ilgin&ccedil; r&uuml;yalardan biri de Ashab-ı Kehf&rsquo;in eşsiz ve uzun uykusudur. Bu r&uuml;yada bir taraftan Allah&rsquo;ın sonsuz kudreti g&ouml;zler &ouml;n&uuml;ne sergilenmekte, &ouml;te taraftan cismani dirilişin apa&ccedil;ık bir &ouml;rneğini teşkil etmektedir.<br />\n	Ashab-ı Kehf&rsquo;in uykusu &uuml;&ccedil; y&uuml;z dokuz yıla yakın bir s&uuml;re devam etmiştir. Bu esas &uuml;zere &ouml;l&uuml;m&uuml; andırmaktadır ve uyanışları da dirilişi andırmaktadır. Bu olay ger&ccedil;ekten de Kur&rsquo;an&rsquo;ın ibret verici kıssalarından biridir. Bu uyku d&ouml;rt veya beş neslin &ouml;mr&uuml; kadar devam etmiştir.<br />\n	Kur&rsquo;an-ı Kerim, Ashab-ı Kehf hakkında ş&ouml;yle buyurmaktadır: &ldquo;B&ouml;ylece biz, aralarında birbirlerine sormaları i&ccedil;in onları uyandırdık: İ&ccedil;lerinden biri: &ldquo;Ne kadar kaldınız?&rdquo;&zwnj; dedi. (Kimi) &ldquo;Bir g&uuml;n ya da g&uuml;n&uuml;n bir par&ccedil;ası kadar kaldık&rdquo;&zwnj; dediler; (kimi de) ş&ouml;yle dediler: &ldquo;Rabbiniz, kaldığınız m&uuml;ddeti daha iyi bilir. Şimdi siz, i&ccedil;inizden birini şu g&uuml;m&uuml;ş paranızla şehre g&ouml;nderin de, baksın, (şehrin) hangi yiyeceği daha temiz ise size ondan erzak getirsin; ayrıca, n&acirc;zik davransın (gizli hareket etsin) ve sakın sizi kimseye sezdirmesin.&rdquo;&zwnj;[7]<br />\n	Rivayetler A&ccedil;ısından Uyku<br />\n	M&uuml;minlerin Emiri Hz. Ali (a.s) bir hadisinde ashabına ş&ouml;yle buyurmaktadır: &ldquo;M&uuml;sl&uuml;manlar, cenabet halinde uyumamalarıdır, temizlik ve abdest haletinde yatağa girmelidir. Su bulamadıkları takdirde teyemm&uuml;m etmelidir. Zira m&uuml;minin ruhu Allah&rsquo;a doğru y&uuml;celir, Allah m&uuml;minin ruhunu kabul eder ve ona bereket verir, &ouml;mr&uuml; sona ermişse onu rahmet hazinelerine yerleştirir, eğer &ouml;mr&uuml; sona ermemişse, emin melekleriyle bedenine geri d&ouml;nd&uuml;r&uuml;r. [8]<br />\n	İmam Muhammed Taki (a.s) ise &ouml;l&uuml;m&uuml;n hakikati hakkında sorulan bir soruya şu cevabı vermiştir: &ldquo;&Ouml;l&uuml;m geceleyin bize gelip &ccedil;atan uykuyu andırmaktadır. Sadece &ouml;l&uuml;m&uuml;n m&uuml;ddeti fazladır. İnsan &ouml;l&uuml;m uykusundan sadece kıyamet g&uuml;n&uuml; ayılacaktır. Uykuda r&uuml;ya g&ouml;renlerin ve o halette nitelendirilmesi zor bir ferahlığa erenlerin bu sevin&ccedil; veya &uuml;z&uuml;nt&uuml;lerinin hakikati nedir? İşte &ouml;l&uuml;m ve &ouml;l&uuml;m anında insan i&ccedil;in ortaya &ccedil;ıkan haletler de b&ouml;yledir. O halde &ouml;l&uuml;me hazırlıklı olunuz.&rdquo;&zwnj;[9]<br />\n	Allame Seyyid Muhammed H&uuml;seyin Tehrani, uykunun hakikati hakkında ş&ouml;yle yazmaktadır: &ldquo;Uyku halinde ruh soyut &acirc;leme doğru hareket etmektedir. Bu &acirc;lem en d&uuml;ş&uuml;k melekut, suret ve misal &acirc;lemidir. Beden yery&uuml;z&uuml;nde kalmaktadır. &Ouml;l&uuml;m anında da ruh o &acirc;leme veya en y&uuml;ce melekutta mana &acirc;lemine ve nefis &acirc;lemine doğru hareket etmektedir. Bu durumda bedeni yery&uuml;z&uuml;nde terk etmektedir. Dolayısıyla uyku birka&ccedil; saatlik &ouml;l&uuml;md&uuml;r, &ouml;l&uuml;m ise daimi ve s&uuml;rekli bir uykudur. Birka&ccedil; yıllık &ouml;l&uuml;m ile birka&ccedil; y&uuml;z yıllık &ouml;l&uuml;m arasında ise hi&ccedil;bir fark yoktur. Nitekim birka&ccedil; dakikalık uyku ile birka&ccedil; saatlik, hatta Ashab-ı Kehf&rsquo;in 309 yıllık uykusu arasında da hi&ccedil;bir farklılık yoktur.<br />\n	Kur&rsquo;an&rsquo;da R&uuml;yanın Hakikati<br />\n	Bu s&ouml;ylenilenlerden de anlaşıldığı &uuml;zere r&uuml;yanın hakikati ve mahiyeti bir yere kadar a&ccedil;ıklığa kavuşmuş oldu. Bazı r&uuml;yalar aynı şekilde veya az bir yorumla dış &acirc;lemde ger&ccedil;ekleşmektedir. Maddi yorumlar, bu r&uuml;yaları beyan etmekten acizdir. Oysa ruhsal yorumlar, bu konuyu a&ccedil;ıklayabilmektedir. Zira insanın ruhu bedenden ayrılınca ve ruhlar &acirc;lemiyle irtibata ge&ccedil;ince, ge&ccedil;miş ve gelecek hakkında bir &ccedil;ok hakikatleri elde etmektedir. Bu da doğru r&uuml;yaların esasını teşkil etmektedir.<br />\n	Kur&rsquo;an&rsquo;ın beyan ettiği r&uuml;yalardan biri Peygamber-i Ekrem&rsquo;in (s.a.a) sadık r&uuml;yasıdır. Bu r&uuml;ya fetih suresi, 27. Ayette beyan edilmiştir. Peygamber (s.a.a) Medine&rsquo;de ashabıyla birlikte Umre i&ccedil;in Mekke&rsquo;ye gittiğini r&uuml;yasında g&ouml;rd&uuml; bu r&uuml;yasını ashabına beyan etti. Onlar sevindiler, ama ashabı, bu r&uuml;yanın hemen o yıl ger&ccedil;ekleşeceğini sandıkları i&ccedil;in m&uuml;şriklerin Mekke&rsquo;ye girişlerini Hudeybiye&rsquo;de engellediğini g&ouml;r&uuml;nce, şek ve ş&uuml;pheye kapıldılar. Peygamber&rsquo;in r&uuml;yasının doğru olmadığını sandılar. Bu rahmani r&uuml;yanın sıhhati hususunda kuşkuya d&uuml;şt&uuml;ler.<br />\n	Peygamber (s.a.a) bu soruya cevap olarak ş&ouml;yle buyurdu: &ldquo;Ben sizlere, r&uuml;yanın bu yıl ger&ccedil;ekleşeceğini s&ouml;yledim mi?&rdquo;&zwnj;<br />\n	Fetih suresi, 27. Ayet, bu bağlamda Medine&rsquo;ye geri d&ouml;n&uuml;l&uuml;rken nazil oldu ve Peygamber&rsquo;in doğru r&uuml;yasını teyit ederek mutlaka ger&ccedil;ekleşeceğini beyan etti.<br />\n	&ldquo;Andolsun ki Allah, el&ccedil;isinin r&uuml;yasını doğru &ccedil;ıkardı. Allah dilerse siz g&uuml;ven i&ccedil;inde başlarınızı tıraş etmiş ve kısaltmış olarak, korkmadan Mescid-i Haram&#39;a gireceksiniz. Allah sizin bilmediğinizi bilir. İşte bundan &ouml;nce size yakın bir fetih verdi.&rdquo;&zwnj;[10]</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da R&uuml;ya &Ccedil;eşitleri</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim farklı surelerde, farklı r&uuml;yalar beyan etmiştir. &Ouml;zetle ş&ouml;yle beyan etmek gerekir:<br />\n	<strong>A- Apaydın bir gelecek m&uuml;jdesi</strong><br />\n	Geleceği m&uuml;jdeleyen r&uuml;yalardan biri Peygamber-i Ekrem&rsquo;in (s.a.a) Fetih suresi, 27. Ayette yer alan Sadık r&uuml;yası ile Hz. Yusuf&rsquo;un (a.s) r&uuml;yasıdır.<br />\n	Yusuf (a.s) r&uuml;yasında on bir yıldızın, ayın ve g&uuml;neşin kendisine secde ettiğini g&ouml;rm&uuml;şt&uuml;r.<br />\n	&ldquo;Hani Yusuf babasına, &ldquo;Babacığım! R&uuml;yamda on bir yıldız, g&uuml;neş ve ayın bana secde ettiklerini g&ouml;rd&uuml;m&rdquo;&zwnj; demişti&rdquo;&zwnj;[11]<br />\n	Babasının Yusuf&rsquo;un r&uuml;yası hakkındaki tabir ve tevili şuydu ki Yusuf kudrete erişecek, b&ouml;ylece kardeşleri babası ve annesi onun karşısında saygıyla eğilecektir.<br />\n	Yusuf i&ccedil;in bir m&uuml;jde olan bu r&uuml;ya kırk yıl sonra ger&ccedil;ekleşti. Yusuf babasının karşısında yer alınca ş&ouml;yle buyurdu: &ldquo;Ana ve babasını tahtının &uuml;st&uuml;ne &ccedil;ıkartıp oturttu ve hepsi onun i&ccedil;in (ona kavuştukları i&ccedil;in) secdeye kapandılar. (Yusuf) dedi ki:<br />\n	&ldquo;Ey babacığım! İşte bu, daha &ouml;nce (g&ouml;rd&uuml;ğ&uuml;m) r&uuml;yanın yorumudur. Rabbim onu ger&ccedil;ekleştirdi. Doğrusu Rabbim bana (&ccedil;ok şey) l&uuml;tfetti. &Ccedil;&uuml;nk&uuml; beni zindandan &ccedil;ıkardı ve şeytan benimle kardeşlerimin arasını bozduktan sonra sizi &ccedil;&ouml;lden getirdi. Ş&uuml;phesiz ki Rabbim dilediğine l&uuml;tfedicidir. Kuşkusuz O &ccedil;ok iyi bilendir, hikmet sahibidir.&rdquo;&zwnj;[12]<br />\n	Bu başlangı&ccedil; ve son, bizlere bazı r&uuml;yaların bir şekilde hayatımızda geleceği haber verdiğini anlatmaktadır. Yusuf&rsquo;un akıbeti de babasının tabir ettiği gibi ger&ccedil;ekleşti. Bu esas &uuml;zere b&uuml;t&uuml;n r&uuml;yaları bazı psikologların yorumladığı gibi g&ouml;rmezlikten gelmek ve bedensel durumun, hayallerin ve g&uuml;nl&uuml;k d&uuml;ş&uuml;ncelerin sonucu olarak kabullenmek m&uuml;mk&uuml;n değildir.<br />\n	<strong>B- Gelecek Olayları Ortaya &Ccedil;ıkarmak</strong><br />\n	Yusuf suresinde iki r&uuml;ya daha beyan edilmiştir. Bu r&uuml;yalar da hakikatte gelecek olayları haber vermektedir.<br />\n	R&uuml;yalardan biri Yusuf&rsquo;un iki zindan arkadaşlarının g&ouml;rd&uuml;ğ&uuml; r&uuml;yadır. Yusuf&rsquo;un tabir ettiği gibi bu arkadaşlarından biri serbest bırakıldı, diğeri ise idam edildi. &ldquo;Onunla birlikte zindana iki delikanlı daha girdi. Onlardan biri dedi ki: Ben (r&uuml;yada) şarap sıktığımı g&ouml;rd&uuml;m. Diğeri de: Ben de başımın &uuml;st&uuml;nde kuşların yemekte olduğu bir ekmek taşıdığımı g&ouml;rd&uuml;m. Bunun yorumunu bize haber ver. &Ccedil;&uuml;nk&uuml; biz seni g&uuml;zel davrananlardan g&ouml;r&uuml;yoruz, dedi.&rdquo;&zwnj;[13]<br />\n	Aynı surenin, 39. Ayetinde Hz. Yusuf (a.s) iki gencin g&ouml;rd&uuml;ğ&uuml; r&uuml;yayı şu şekilde beyan etmiştir:<br />\n	&ldquo;Ey zindan arkadaşlarım! &Ccedil;eşitli tanrılar mı daha iyi, yoksa g&uuml;c&uuml;ne karşı durulamaz olan bir tek Allah mı?&rdquo;&zwnj;[14]<br />\n	Sonunda bu iki gencin kaderi de Yusuf&rsquo;un tabir ettiği gibi ger&ccedil;ekleşti. Birisi serbest bırakıldığı halde diğeri idam edildi.<br />\n	Diğer bir &ouml;rnek ise Mısır kralının g&ouml;rd&uuml;ğ&uuml; r&uuml;yadır. Kur&rsquo;an&rsquo;da bu r&uuml;ya ş&ouml;yle yer almıştır: &ldquo;Kral dedi ki: Ben (r&uuml;yada) yedi arık ineğin yediği yedi semiz inek g&ouml;rd&uuml;m. Ayrıca, yedi yeşil başak ve diğerlerini de kuru g&ouml;rd&uuml;m. Ey ileri gelenler! Eğer r&uuml;ya yorumluyorsanız, benim r&uuml;yamı da bana yorumlayınız.&rdquo;&zwnj;[15]<br />\n	Padişah&rsquo;ın &ccedil;evresindekiler, bu r&uuml;yayı tabir etmekten aciz kaldılar. Dolayısıyla sa&ccedil;ma bir r&uuml;ya olarak tanıttılar. Yusuf ise bu r&uuml;yayı tabir ettiği gibi gelecek hakkında bir takım tedbirler de ortaya koydu. [16]<br />\n	<strong>C- İlahi Emir ve Vahiy</strong><br />\n	Hz. İsmail (a.s), on &uuml;&ccedil; yaşındayken İbrahim (a.s) r&uuml;yasında Allah tarafından yegane evladını kendi eliyle kurban etmesi gerektiğini g&ouml;rd&uuml;.<br />\n	İbrahim (a.s) dehşet i&ccedil;inde uyandı, ama o peygamberlerin r&uuml;yasının ger&ccedil;ek olduğunu ve şeytani vesveselerden uzak bulunduğunu &ccedil;ok iyi biliyordu. Ayrıca iki gece daha aynı r&uuml;yayı g&ouml;rmesi bu hakikati teyit ediyordu.&rdquo;&zwnj;B&ouml;ylece (&ccedil;ocuk) onun yanında &ccedil;aba g&ouml;sterebilecek &ccedil;ağa erişince (İbrahim ona), &ldquo;Oğlum&rdquo;&zwnj; dedi.&rdquo;&zwnj;Ger&ccedil;ekten ben seni r&uuml;yamda boğazlıyorken g&ouml;r&uuml;yordum. Bir bak, sen ne d&uuml;ş&uuml;n&uuml;yorsun.&rdquo;&zwnj; (Oğlu İsmail) Dedi ki: &ldquo;Babacığım, emredildiğin şeyi yap. İnşallah, beni sabredenlerden bulacaksın.&rdquo;&zwnj;[17]<br />\n	<strong>D- İlham ve Kılavuzluk</strong><br />\n	Bazı r&uuml;yalar ise bir t&uuml;r Allah&rsquo;ın insana ilhamı ve kılavuzluğudur. Nitekim r&uuml;ya &acirc;leminde Musa&rsquo;nın (a.s) annesine &ccedil;ocuğunu sandığa koyup salı vermesi ilham edilmiştir. Allah-u Teala Kur&rsquo;an&rsquo;da Musa&rsquo;nın (a.s) annesine hitaben ş&ouml;yle buyurmuştur: &ldquo;Hani annene vahyedilmesi gerekeni vahyetmiştik.&rdquo;&zwnj;[18]<br />\n	R&uuml;ya g&ouml;ren kimseler bir ka&ccedil; kısımdır:<br />\n	1- Bazı kimseler kamil ve soyut bir ruha sahiptirler. Duyu organları uykuya daldıktan sonra akıl &acirc;lemiyle irtibata ge&ccedil;mekte ve diğer &acirc;lemdeki hakikatleri saf ve y&uuml;ksek tepelere dikilen alıcılar gibi aydınlık bir halde elde etmektedirler. Bu t&uuml;r r&uuml;yalar direkt ve saf olduğu i&ccedil;in tabire ihtiya&ccedil; yoktur.<br />\n	2- Bazı kimseler ise orta ruha sahiptir. Ruh &acirc;leminde hakikatleri saf olmayan bir surette teşbih ve hayaller eşliğinde derk etmektedirler. Bu t&uuml;r insanların g&ouml;rd&uuml;ğ&uuml; r&uuml;yaları alim olan bir kimse tabir etmelidir.<br />\n	3- Kimi insanların ise ruhları dalgalı ve dengesizdir. Uykularının da bir anlamı yoktur. Bu t&uuml;r insanların g&ouml;rd&uuml;kleri r&uuml;yalar, tabir edilemez r&uuml;yalardır. Kur&rsquo;an-ı Kerim&rsquo;de de bu t&uuml;r r&uuml;yalar, karışık r&uuml;yalar[19] olarak ifade edilmiştir.</p>\n\n<h2>\n	R&uuml;ya &Ccedil;eşitleri</h2>\n\n<p>\n	Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur:<br />\n	&ldquo;R&uuml;ya &uuml;&ccedil; kısımdır, bazen Allah tarafından bir m&uuml;jde, bazen şeytan tarafından bir &uuml;z&uuml;nt&uuml; sebebi ve bazen de insanın d&uuml;ş&uuml;ncelerinde olup r&uuml;yasında g&ouml;rd&uuml;ğ&uuml; şeylerdir.&rdquo;&zwnj;[20]<br />\n	Bu hadisten anlaşıldığı &uuml;zere m&uuml;jde boyutuna sahip olan rahmani r&uuml;yalar, gelecekte mutluluk veren bir olayı, ortaya &ccedil;ıkarmalıdır.<br />\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;R&uuml;ya &uuml;&ccedil; kısımdır: Muhkem, m&uuml;teşabih ve karışık r&uuml;yalar. Karışık r&uuml;yaları ise insanlardan d&ouml;rt kısım g&ouml;rmektedir:<br />\n	1- Karakterleri bozuk ve hasta olanlar. (hasta, ateşli ve ruhsal problemi olanlar)<br />\n	2- Sarhoş edici maddeler kullanarak sarhoş olanlar.<br />\n	3- Ağır yemekler yiyenler<br />\n	4- Erginlik &ccedil;ağına ermemiş &ccedil;ocuklar. [21]</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Nasır Mekarim Şirazi, Tefsir-i Numune, 19/481<br />\n	[2] İmami, Sabir, Esatir der Mutun-ı Tefsiri-ı Farsi, s. 69,<br />\n	[3] Tefsir-i Numune, 19/482<br />\n	[4] A. g. e. 19/478<br />\n	[5] En&rsquo;am suresi, 60. ayet<br />\n	[6] Allame Seyyid Muhammed H&uuml;seyin H&uuml;seyni Tehrani, Mead Şinasi, 1/155<br />\n	[7] Kehf suresi, 19. ayet<br />\n	[8] Tefsir-u Nur&rsquo;is- Sakaleyn, c. 4, s. 488; Tefsir-i Numune, 19/484&rsquo;den naklen<br />\n	[9] Mean&rsquo;il Ahbar, s. 289, Mead Şinasi&rsquo;den naklen, 1/162, Allame Seyyid Muhammed H&uuml;seyin H&uuml;seyni Tehrani<br />\n	[10] Fetih suresi, 27. ayet<br />\n	[11] Yusuf suresi, 4. ayet<br />\n	[12] Yusuf suresi, 100. ayet<br />\n	[13] Yusuf suresi, 36. ayet<br />\n	[14] Yusuf suresi, 39. ayet<br />\n	[15] Yusuf suresi, 43. ayet<br />\n	[16] Yusuf suresi, 47- 49. ayetler<br />\n	[17] Saffat suresi, 102. ayet<br />\n	[18] Ta- Ha suresi, 38. ayet<br />\n	[19] Muhsin Karaati, Yusuf-ı Kur&rsquo;an, s. 19<br />\n	[20] Tefsir-i Numune, 9/312<br />\n	[21] Kamil&rsquo;ut- Te&rsquo;bir, s. 32, Şeyh Ebu&rsquo;l- Fezl Hebiş b. İbrahim Tiflisi</p>','Kur\'an\'da Rüya','','publish','closed','open','','kuranda-ruya','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2949',0,'post','',0),(2950,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	D&uuml;ş&uuml;n&uuml;rler Kur&rsquo;an&rsquo;ın mucizeleri hakkında bir&ccedil;ok meseleyi g&uuml;ndeme getirmiş ve bunları farklı boyutlarda incelemişlerdir. Tabi konu hakkında farklı g&ouml;r&uuml;şler de vardır.<br />\n	Selefler bir şekilde d&uuml;ş&uuml;nm&uuml;ş halefler başka bir şekilde d&uuml;ş&uuml;n&uuml;p seleflerin beyanlarına yeni şeyler ilave etmişlerdir. Aşağıda Kur&rsquo;an&rsquo;ın mucizeleri hakkında &ouml;ne s&uuml;r&uuml;len farklı g&ouml;r&uuml;şlere değineceğiz.<br />\n	1-Arap edipler ve uzman edebiyat&ccedil;ılar Kur&rsquo;an&rsquo;ın y&uuml;ce belagat ve fesahate sahip olmasından dolayı mucize olduğunu s&ouml;ylemişlerdir. Kur&rsquo;an&rsquo;da kullanılan kelimelerin a&ccedil;ık ve akıcı bir anlatıma sahip olması, kelimelerin titizlikle se&ccedil;ilmesi ve kelimelerin kendi m&uuml;nasip yerlerinde kullanılması g&uuml;zel bir terkip meydan getirmiş. B&ouml;ylece kelimeler arasında var olan ahenk, bir &ouml;rg&uuml; ağı oluşturmuş ve baştanbaşa her ayet ve sure birbirinden ayrılmayan bir d&uuml;zenin habercisi olmuştur. B&uuml;t&uuml;n bunlar, bu ilahi s&ouml;z&uuml;n g&uuml;&ccedil; ve kudretine delalet etmektedir. Buna ilave olarak se&ccedil;ilmiş kelimelerin yerlerinin değiştirilmesi imk&acirc;nsızdır. Bu ilim ve edebiyat &ouml;nc&uuml;lerinin beyan ettikleri bir sırdır. Diyorlar ki: Kur&rsquo;an kelimelerinden herhangi biri alınıp bunun yerine başka bir kelime yerleştirilmek i&ccedil;in b&uuml;t&uuml;n Arap l&uuml;ğatı aransa bile bunun yerini alacak bir kelime bulunamaz. Zira bu kelimeyle mana, muhteva, Ahenk ve uyum a&ccedil;ısından bir olan herhangi bir kelime bulunmaz. Bu insan kudretinin dışında olan bir titizliğin her c&uuml;mle i&ccedil;in se&ccedil;ilen kelimelere ve her ayet i&ccedil;in se&ccedil;ilen c&uuml;mlelere, g&ouml;sterildiğini sergiler. Zira b&ouml;yle se&ccedil;ilmiş kelimelere ve c&uuml;mlelere titizlikle riayet etmek bilfiil zihnin huzuruna ve k&acirc;mil ihataya gereksinim duymaktadır. İnsan her ne kadar kelimelerin &ouml;zelliklerini tanımada uzman olsa da daimi zihni huzura ve k&acirc;mil bir ihataya sahip olamaz. Kesinlikle &ndash;her ne kadar yetenekli ve uzman olsa da- hataya d&uuml;&ccedil;ar olur ve kullandığı kelimeler veya c&uuml;mleler y&uuml;z&uuml;nden k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;l&uuml;r. Zira bu gibi durumlar hatipler ve edipler arasında g&ouml;r&uuml;len bir vakıadır. Lakin Kur&rsquo;an &ndash; geniş bir zaman zarfında nazil olmakla birlikte- d&uuml;zenli ve muhkem kelami g&uuml;&ccedil; ve kudrete sahiptir.<br />\n	Kur&rsquo;an kelimelerinin se&ccedil;imi ve d&uuml;zeni hakkında ş&ouml;yle denilmiştir:<br />\n	&rdquo;Eğer Kur&rsquo;an ayetleri i&ccedil;inde bir kelime alınıp -c&uuml;mleye uygun olacak şekilde- bunun benzeri t&uuml;m Arap&ccedil;ada bulunmaya &ccedil;alışılırsa yine de bulunmaz&rdquo;&zwnj;<br />\n	2- Kur&rsquo;an&rsquo;ın anlatım &uuml;slubu ve d&uuml;zen tekniği, c&uuml;mle yapısı ve lafızların ahengi ne ge&ccedil;mişte ne de gelecekte eşi benzeri olmayan yeni bir kalıp, form ve &uuml;slupla Araplara sunulmuştur. Bu t&uuml;r bir nazım ve c&uuml;mle yapısı yeni olmasına rağmen Arap edebiyatının &uuml;slubundan uzak değildi. Arap edipler arasında yaygın olan edebi t&uuml;rler şiir, nesir veya seciydi ki bunların her birinin kendince &uuml;st&uuml;nl&uuml;k ve eksiklikleri vardı.<br />\n	Şiirin ayrıcalığı kalplerin derinliklerini etkisi altına alıp cezp etmesidir. Lakin kafiye d&uuml;zeni ve vezne riayet etmek s&ouml;z sahibinin &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlar. Nesrin ayrıcalığı s&ouml;z sahibinin &ouml;zg&uuml;r olmasındandır. Zira isteğine uygun bildiği her t&uuml;rl&uuml; kelime ve tabirleri &ouml;zg&uuml;rce se&ccedil;ip kullanabilir. Ama şiir gibi cazip değildir. Seci her ne kadar zahiri itibariyle g&uuml;zel ve s&ouml;z s&ouml;ylemede bir &ccedil;eşit sanat g&ouml;sterisi sayılıyorsa da tekell&uuml;f, zorluğu ve &ouml;zellikle uygun olmayan kelimelerin kullanımı onun g&uuml;zelliğinden eksiltir.<br />\n	Kur&rsquo;an bu &uuml;&ccedil; edebi sanatı bir araya toplamış ve bunların g&uuml;zelliklerini alıp eksikliklerini atmıştır. Bu, Kur&rsquo;an&rsquo;ı y&ouml;ntemin &ouml;zg&uuml;nl&uuml;ğ&uuml;ndendir. Yani Kur&rsquo;an şiirin &ccedil;ekiciliğine, nesrin kayıtsızlığına ve secinin tekell&uuml;f&uuml; olmadan bunların t&uuml;m g&uuml;zelliklerine sahiptir. Bu ilgin&ccedil; &ouml;zellikler ilk g&uuml;nden beri Arap edipleri i&ccedil;in aşik&acirc;rdı.<br />\n	&Ouml;nceden adlarını andığımız Şeyh Abdulkahir Curcani, Sekkaki, Ragıp İsfahani ve diğer b&uuml;y&uuml;k Arap edipleri gibi bir&ccedil;ok ilim ve edebiyat &ouml;nc&uuml;s&uuml; Kur&rsquo;an mucizelerinin en y&uuml;ce boyutunu bu olduğunu s&ouml;ylemişlerdir. &Ouml;rneğin Velid diyor ki:<br />\n	&rdquo;Muhakkak ki onda bir tatlılık vardır&hellip; O y&uuml;cedir ondan y&uuml;cesi yoktur.&rdquo;&zwnj;<br />\n	3- Sonradan gelenler seleflerin mezk&uuml;r beyanlarına ilave olarak Kur&rsquo;an&rsquo;ın d&uuml;zen ve y&ouml;nteminin cana mutluluk veren bir ahenge ve her kelime harflerinin aynı c&uuml;mledeki kelimelerin harflerine oranla uyum i&ccedil;inde olduğunu g&ouml;steren vezinli ahenklere ve makamlara sahip olduğunu s&ouml;ylemişlerdir. Yani şiirin b&uuml;t&uuml;n cazip t&uuml;rleri bu seci nesirde aşik&acirc;rdır.<br />\n	Kur&rsquo;an&rsquo;ın uzun ve kısa c&uuml;mle yapıları &ouml;yle bir şekilde d&uuml;zenlemiştir ki m&uuml;zikal ağız ve makamlarla uyum i&ccedil;indedir. Kari ve Kur&rsquo;an&rsquo;ın tilavet edicisi ses makamlarıyla aşina olmazsa Kur&rsquo;an&rsquo;ın c&uuml;mle yapısını olduğu gibi tilavet edemez. Bu Peygamber efendimizin ilk g&uuml;nden kendisine işaret ettiği, hidayet İmamlarının tekit ettiği ve bug&uuml;n&uuml;n insanın iyice derk ettiği bir hakikattir.[1] &nbsp;&nbsp;<br />\n	4- Hepsinden &ouml;nemlisi Kur&rsquo;an&rsquo;ın, o g&uuml;ne kadar beşerin elde etmekten aciz olduğu ve hi&ccedil; kimsenin d&uuml;ş&uuml;nemediği y&uuml;ce maariflerinin ve hikmetli &ouml;ğretileri i&ccedil;ermesidir. Nitekim Kur&rsquo;an&rsquo;ın titizliği ve dikkati beşeriyet i&ccedil;in emsalsizdir. Zira varlık &acirc;leminin ve v&uuml;cudun sırrı, cemal ve celal sıfatlarının marifetinde bunların şerhi, &acirc;lemin ve insanlığın yaratılış nedeni, insanın batınında gizli olan ilahi emanet, insanın nereden gelip nereye gideceği, nihai ve son hedefin ne olduğu&hellip; Gibi konular o g&uuml;ne kadar Kur&rsquo;an&rsquo;ın a&ccedil;ıkladığı kadar aşik&acirc;r değildi. Kur&rsquo;an nazil olduktan sonra insanlar i&ccedil;in Kur&rsquo;an &ouml;ğretileriyle bu hakikatlere ulaşma yolu a&ccedil;ıldı.<br />\n	Kur&rsquo;an tarafından &ouml;ne s&uuml;r&uuml;len bu hakikatler mucizenin en &uuml;st&uuml;n boyutunu g&ouml;stermektedir. Kısaca o g&uuml;n&uuml;n insanının sistematikleşmemiş d&uuml;ş&uuml;nceleriyle Kur&rsquo;an&rsquo;ımaarifler ve bug&uuml;n&uuml;n ilahiyat&ccedil;ılarının paradokslu s&ouml;zleri karşılaştırıldığında Kur&rsquo;an &ouml;ğretilerinin &uuml;st&uuml;nl&uuml;ğ&uuml; ve onun mucize oluşu &ccedil;ok g&uuml;zel bir şekilde a&ccedil;ık&ccedil;a g&ouml;r&uuml;l&uuml;r.[2]<br />\n	5- Aynı şekilde Kur&rsquo;an&rsquo;ın sunduğu kapsayıcı ameli desturlar ve h&uuml;k&uuml;mler insan i&ccedil;in hayatın saadetini, toplumun ilerlemesini ve insanın Allah ve madde &acirc;lemi dışındaki tinsel &acirc;lemle sağlam bir ilişkiye sahip olmasını sağlar.<br />\n	İnsan bu &acirc;lemde kendi maslahatı i&ccedil;in &ccedil;alışır ve toplumun maslahatını da g&ouml;zetmek zorunda kalır. Zira diğer insanlarla ortak bir hayatı vardır ve kominel bir şekilde hayatını devam ettirir. Toplumun maslahatını g&ouml;rmemezlikten gelip sadece kendi maslahatını d&uuml;ş&uuml;nemez. Toplumsal hayat kesinlikle riayet edilmesi gereken ve bunun da kanunla m&uuml;mk&uuml;n olduğu karşılıklı bir hayattır.<br />\n	İnsan eliyle konulan kanunlar sadece ferdi ve toplumsal hayatı d&uuml;zenlemek i&ccedil;in vardır. İnsanların g&ouml;revlerini yerine getirmesi ve birbirilerine haksızlık veya zul&uuml;m etmemeleri i&ccedil;in toplumsal ve ferdi maslahatın sınırlarını belirler. Lakin insanın hayatta &uuml;&ccedil;&uuml;nc&uuml; bir bağlığı daha vardır. O da Allah ve diğer &acirc;lemle olan irtibatıdır. Bu irtibat -eğer sağlam olursa- onun ifrat ve tefrite gitmesini engeller ve hayatını tamamen mutedil kılar.<br />\n	&quot;قَدْ جَاءكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ يَهْدِي بِهِ اللّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلاَمِ وَيُخْرِجُهُم مِّنِ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ&quot; &nbsp;&ldquo;İşte size Allah&rsquo;tan bir nur ve apa&ccedil;ık bir kitap (Kur&rsquo;an) gelmiştir. Allah, onunla rızası peşinde olanları sel&acirc;met yollarına iletir ve onları izniyle, karanlıklardan aydınlığa &ccedil;ıkarıp kendilerini dosdoğru bir yola iletir.&rdquo;&zwnj;[3]<br />\n	Zira İslam ve Kur&rsquo;an&rsquo;ın sunduğu b&uuml;t&uuml;n ilahi ahk&acirc;m ve kanunlar &uuml;&ccedil; boyutludur. Yani bu ahk&acirc;m ve kanunlarda toplumun ve ferdin maslahatıyla birlikte insanın Allah ve maneviyat ile olan irtibatına &ndash; ki insanın kerametinin korunmasıdır- riayet edilmiştir. Kur&rsquo;an bu hayatta mesut olmakla birlikte insanın ebedi ve uhrevi saadetini de temin etmeye &ccedil;alışır. H&acirc;lbuki ilahi olmayan medeni kanunlar her ne kadar saf ve inhirafa g&ouml;t&uuml;r&uuml;c&uuml; y&ouml;nelimlere sahip olmasa da insan hayatının &uuml;&ccedil;&uuml;nc&uuml; boyutundan ar&icirc;dir. İlahi kanunların &uuml;&ccedil; boyutlu olması bunun mucize ve beşer &ouml;tesi oluşunu g&ouml;sterir.[4]<br />\n	6- Kur&rsquo;an&rsquo;ın istidlal y&ouml;ntemi has &ouml;zelliklere sahiptir ki bunu Kur&rsquo;an mucizelerinden biri ve burhan ve hitabe y&ouml;ntemlerini bir araya getiren metot sayabiliriz. Aslında bu iki y&ouml;ntem birbirine zıttır. Zira burhani istidlal yakini mukaddimelere (fitriyat ve bedihiyat) bağlıdır. Bu y&ouml;ntem belli bazı insanlara bir şeyi kesin ispatlamak i&ccedil;in kullanılır. Lakin hitabe y&ouml;ntemi sanısal mukaddimelere (meşurat ve makulat) bağlı olup halkın genelinin ikna etmek i&ccedil;in kullanılır. Kur&rsquo;an, dış g&ouml;r&uuml;n&uuml;ş itibariyle birbirine zıt olan bu iki y&ouml;ntemi bir araya getirmiş istidlallerini ve konularını a&ccedil;ıklamak i&ccedil;in iki gurubu da muhatap kılmıştır. B&ouml;ylelikle bir s&ouml;zle hem havası hem de halkın genelini hedef edinmiştir. Zira Kur&rsquo;an&rsquo;ın istidlalleri sade beyanlara sahip olmakla beraber derinlemesine bir incelemeyi de gerektirir. Avam halk akli istidlallerin sırlarından haberdar değillerdir. Bu y&uuml;zden sade zahirle yetinip kabul ederler. Lakin bazı insanlar Kur&rsquo;an&rsquo;ın ince ayrıntılarına dikkat edip kullanılan sırlardan yararlanırlar.<br />\n	Meşhur filozof End&uuml;l&uuml;sl&uuml; İbni R&uuml;şt&rsquo;&uuml;n vatanında yazdığı &ccedil;ok değerli kitabı El- Keşful An Menahicil Edille&rsquo;de bu konu hakkında a&ccedil;ık bir misal getirmiş ve demiştir ki: &ldquo;Kur&rsquo;an, Hakk Teala&rsquo;nın zatını tanıtmak i&ccedil;in onu nura benzetmiştir: &ldquo;اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ&rdquo;&zwnj; &ldquo;Allah, g&ouml;klerin ve yerin nurudur.&rdquo;&zwnj;[5] Ki d&uuml;nyayı aydınlatır ve kuşatır. Her şey onun vesilesiyle ayan olur. Hakk Teala&rsquo;nın zatını tanıtmak ve onun varlık &acirc;lemindeki yerini belirtmek i&ccedil;in benzetmenin bu kadarı avam halkı ikna etmek i&ccedil;in yeterlidir. Aynı zamanda bu benzetme Hakk Teala&rsquo;nın zatı i&ccedil;in o kadar dakiktir ki gayri mahsusun mahsusa benzetilmesinde en dakik benzetme sayılır. Bu teşbih Hakk Teala&rsquo;nın zatının b&uuml;t&uuml;n &ouml;zelliklerini g&ouml;stermektedir.<br />\n	Hakkın zatı vacib- el v&uuml;cuddur. Onun v&uuml;cudu zatının aynısıdır ve zatının hakikati v&uuml;cududur. B&uuml;t&uuml;n mevcudatın v&uuml;cudu ondandır. Onun varlığı ve v&uuml;cudu herkes i&ccedil;in aşik&acirc;r ve zahir olmakla birlikte zatının hakikati sonsuz derecede hafi ve herkesten gizlidir.<br />\n	Eğer madde &acirc;leminde bu &ouml;zelliklerin aynısına sahip bir şey bulmak istersek nurdan başka bir &ouml;rnek getiremeyiz. Onun şuası b&uuml;t&uuml;n varlığı kapsamış ve her şeyi ayan kılmıştır. Zira her şey nurla ayandır. Lakin nurun ayan olması zatındandır. Nurun hakikati bilinmemektedir. Ama parlaklığı ve v&uuml;cudsal eseri herkes i&ccedil;in aşik&acirc;r ve h&uuml;veydadır. Filozoflardan kim Hakk Teala&rsquo;nın zatını tanıtmak i&ccedil;in misal getirmek isterse Kur&rsquo;an&rsquo;ın bu benzetmesinden daha iyi bir &ouml;rnek getiremez.&rdquo;&zwnj;<br />\n	7- &nbsp;Kur&rsquo;an&rsquo;da zikredilen gaybi haberler Kur&rsquo;an mucizelerinden bir kısmını teşkil eder. Bunlar ge&ccedil;miş zaman, şimdiki zaman ve gelecek olmak &uuml;zere &uuml;&ccedil; zamanı da kapsar.<br />\n	A- Ge&ccedil;mişten Haber Verme: Selef Enbiyanın ve tarih i&ccedil;indeki bir&ccedil;ok &uuml;mmetin ge&ccedil;mişi eski kitaplarda az bu&ccedil;uk zikredilmiş ve halk arasında tamamen tahrif olmuş efsaneler gibi anlatılmıştır. Hz. Nuh&rsquo;un hayatı ve tufan hadisesi hakkında Kur&rsquo;an&rsquo;da deniliyor ki: &ldquo;تِلْكَ مِنْ أَنبَاء الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـذَا&rdquo;&zwnj;<br />\n	&ldquo;İşte bunlar, sana vahyettiğimiz gayb haberlerindendir. Bundan &ouml;nce onları ne sen biliyordun, ne de kavmin.&rdquo;&zwnj;[6]<br />\n	Hz. Nuh&rsquo;un hayatı ve tufan olayı eski yazılarda &ouml;zellikle Tevratta geniş bir şekilde zikredilmiştir. Lakin Kur&rsquo;an&rsquo;da olduğu gibi saf ve inhiraftan uzak olamamıştır.<br />\n	Hz. Yusuf hakkında da buyuruyor ki: &ldquo;ذَلِكَ مِنْ أَنبَاء الْغَيْبِ نُوحِيهِ إِلَيْكَ&rdquo;&zwnj; &ldquo;İşte bu (kıssa), gayb haberlerindendir. Onu sana biz vahiy yolu ile bildiriyoruz.&rdquo;&zwnj;[7] Hz. Yusuf&rsquo;un olayı Tevratta geniş bir şekilde a&ccedil;ıklanmıştır. Lakin bu Kur&rsquo;an&rsquo;ın beyanı gibi Sadık ve doğru değildir. Aynı şekilde Musa, Harun, Beni İsrail, Firavun, Meryem ve Zekeriya hakkında Allah&rsquo;ın peygamberlerinin ve velilerinin makamlarının kutsiyetinin korunması ve nakilde emanetin g&ouml;stergesi olan bu gibi tabirler kullanılmıştır. Ama Tevratta asla bu boyuta riayet edilmemiştir. Hatta bunun aksine onların y&uuml;ce makamları aşağıya &ccedil;ekilmiştir.<br />\n	B- Şimdiki Zamandan Haber Verme: Kur&rsquo;an, m&uuml;nafıkların, işbirlik&ccedil;ilerinin, m&uuml;şriklerin ve Yahudilerin hile ve desiseleri &uuml;st&uuml;ndeki perdeyi a&ccedil;mış ve onları r&uuml;sva etmiştir. Bu gibi gaybi haberleri dillendiren ayetler Kur&rsquo;an&rsquo;da &ccedil;ok fazladır.[8]<br />\n	C- Gelecek Hakkında Haber Verme: Yakın ve uzak gelecek zaman hakkında vaki olacak hadiseleri haber vermektir. &Ouml;zellikle Kur&rsquo;an&rsquo;ın gaybi haberlerinin m&uuml;şahede edilmesi i&ccedil;in yakın gelecek zamanda vaki olacak olayları bildirmektir. &Ouml;rneğin İslamın yayılması, galibiyetler, fetihler ve d&uuml;şmanın yenilgisi ve yok oluşu hakkındaki haberler bir bir ve ardı sıra tahakkuk bulmuştur. Rumların Farslara birka&ccedil; yıl i&ccedil;inde galip geleceği haberi &ldquo;فِي بِضْعِ سِنِينَ &nbsp;وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ&rdquo;&zwnj; &ldquo;Ama onlar, yenilgilerinden sonra yeneceklerdir. Birka&ccedil; yıl i&ccedil;inde.&rdquo;&zwnj;[9] Bu kabildendir. İran ve Bizans arasındaki bu savaş 603 miladi yılından 622 miladi yılına kadar devam etti (Peygamber&rsquo;in (s.a.a) Medine&rsquo;ye hicret ettiği yıl). Savaşın başlarında H&uuml;srev Perviz (Farslar) &uuml;st&uuml;nd&uuml;. Mekke&rsquo;de nazil olan Rum suresi savaşının akışının değişeceği haberini verdi. Ka&ccedil; yıl ge&ccedil;tikten sonra Bizanslılar &uuml;st&uuml;n gelmeye başladı. Bu &uuml;st&uuml;nl&uuml;k eşrafın ve ordu komutanlarının eliyle &ouml;ld&uuml;r&uuml;len H&uuml;srev Perviz&rsquo;in saltanatının sonuna kadar devam etti.[10] Bu durum M&uuml;sl&uuml;manların sevinmesine neden oldu. Zira onların kudretli komşuları zayıflamıştı. Her şeyden ilgin&ccedil; olanı beşerin Kur&rsquo;an gibi bir şeyi getirmekten her zaman i&ccedil;in aciz olması haberidir. &ldquo;فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا&rdquo;&zwnj; &ldquo;Bunu yapamazsanız &ndash;ki hi&ccedil;bir yapamayacaksınız-&rdquo;&zwnj;[11] ayeti her zaman Kur&rsquo;an&rsquo;ın mucize olmasının delili sayılır.[12]<br />\n	8- &nbsp;Ge&ccedil;ici İlmi İşaretler: Kur&rsquo;an tabirleri arasında bazı ge&ccedil;ici işaretlerle karşılaşırız ki bu s&ouml;z sahibinin tabiatın gizli sırlarını bildiğini g&ouml;sterir. &ldquo;قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ&rdquo;&zwnj; &ldquo;De ki: &ldquo;O kitabı g&ouml;klerin ve yerin sırrını bilen indirmiştir.&rdquo;&zwnj;[13]<br />\n	Bazen Kur&rsquo;an tabirlerinde tabiatın bazı sırlarına işaret edilmektedir. Bu işaretler Allah&rsquo;ın s&ouml;zlerinin arasında g&ouml;r&uuml;l&uuml;r. Lakin bu s&ouml;z&uuml;n asıl hedefi zati maksadı bu cihetin beyanı değildir. Nitekim hi&ccedil;bir zaman bu gibi işaretlerin a&ccedil;ıklanmasında acele edilmemiş ve tamamen beyan edilmemiştir. Zira Kur&rsquo;an&rsquo;ın asıl hedefi hidayet etmek i&ccedil;in yol g&ouml;stermek, talim, dini terbiye ve maneviyattır. Sadece ince ayrıntıları bile g&ouml;z &ouml;n&uuml;nde bulunduran insanlar bu ge&ccedil;ici işaret ve sırları algılayabilirler. Bu n&uuml;kte &acirc;limlere g&ouml;re Kur&rsquo;an&rsquo;ın mucize olmasının delilidir.<br />\n	Tabi bu konuda ilmi bulguların Kur&rsquo;an&rsquo;a tahmil edilmemesi gerektiği meselesine dikkat edilmesi gerekir. Zira ilmi bulgular sabit değildir. H&acirc;lbuki Kur&rsquo;an&rsquo;ımeseleler, sabit hakikatlerdir ve asla sabit olmayan bir şey sabit olan bir hakikate tatbik edilmemelidir. Kesinlik kazanmış sabit ilmi konular Kur&rsquo;an&rsquo;ın ilmi bazı işaretlerinin derki i&ccedil;in vesile olabilir. Tabi mutlak bir şekilde değil. &ldquo;Şayet b&ouml;yledir&rdquo;&zwnj; kabilinden ibarelerin eklenmesi şartıyla. Zira zahiren sabit olan bu ilmi nazariyenin değişmesi durumunda Kur&rsquo;an&rsquo;ın kuvvet ve istihk&acirc;mına zarar gelmemesi i&ccedil;in b&ouml;yle bir şart getirilmelidir. Kesinlikle Kur&rsquo;an&rsquo;ın herhangi bir ayeti ilmi bir faraziye veya sabit olmuş bir nazariyeye muhalif olursa Kur&rsquo;an&rsquo;ı h&acirc;kim ve o nazariyeyi veya ilmi faraziyeyi yanlış biliyoruz. Bize g&ouml;re b&ouml;yle bir g&ouml;r&uuml;ş&uuml; kabul eden &acirc;limler hataya du&ccedil;ar olmuşlardır.<br />\n	Biz ilmin kendi kati vesileleriyle Kur&rsquo;an&rsquo;ın bazı ilmi işaretlerinin &uuml;st&uuml;ndeki perdenin kenara &ccedil;ekildiğini bir&ccedil;ok &ouml;rnekle hatırlattık[14] ve kitabın yine sonunda bazı &ouml;rnekleri zikredeceğiz.<br />\n	9- Kur&rsquo;an Anlatımının Sağlamlığı: Kur&rsquo;an farklı m&uuml;nasebetlerle değişik zamanlarda ve mek&acirc;nlarda nazil olup bazı olayları m&uuml;kerrer bir şekilde beyan etmesine rağmen tekd&uuml;ze ve &uuml;st&uuml;n bir diyalektiğe sahip ve anlatımdaki her t&uuml;rl&uuml; ihtilaf ve tezattan ıraktır. Eğer bu beşeri bir kelam olsaydı zamanın akışı i&ccedil;inde değişik m&uuml;nasebetlerle bazı konuların beyanında ihtilaf ve &ccedil;elişki ortaya &ccedil;ıkardı. Zira ister istemez anlatımda &ccedil;elişkiye d&uuml;şmek insan tabiatının gereksinimidir. Nitekim insanın hafızası, bug&uuml;n s&ouml;ylediği bir s&ouml;z ile yirmi yıl &ouml;nce bazı maslahatlardan dolayı s&ouml;ylenen bir s&ouml;z&uuml; mutabık kılacak kudrete sahip değildir. Kur&rsquo;an, bunu mucize oluşunun delillerinden biri olarak saymıştır. Allah&rsquo;u Teala buyuruyor ki: &ldquo;أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُوا فِيهِ اخْتِلاَفًا كَثِيراً&rdquo;&zwnj; &ldquo;<br />\n	H&acirc;l&acirc; Kur&rsquo;an&rsquo;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&rsquo;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı.&rdquo;&zwnj;[15]<br />\n	10- Uzaklaştırma meselesi; Ebu İshak Mizan (&Ouml;. 231.h) ve &ouml;ğrencisi Cahiz (&Ouml;. 255.h) Seyyid Murteza (&Ouml;. 436.h ) İbni Sinan Haffaci (&Ouml;. 466.h) gibi b&uuml;y&uuml;klerin itikadına g&ouml;re Kur&rsquo;an&rsquo;ın mucize olmasının sırrı &ldquo;Uzaklaştırma meselesinde&rdquo;&zwnj; gizlidir. Yani Allah&rsquo;u Tealanın kendisi Kur&rsquo;an&rsquo;la mukabele etmek isteyenlerin engelleyicisidir. Bazı insanlar Kur&rsquo;an&rsquo;la mukabele etmeye g&uuml;c&uuml;ne sahip olabilirler. Lakin Allah&rsquo;u Tealanın kahri iradesi Kur&rsquo;an&rsquo;la mukabele etmek isteyenlerin &ouml;n&uuml;n&uuml; alır.&rdquo;&zwnj; سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ&rdquo;&zwnj;<br />\n	&ldquo;Yery&uuml;z&uuml;nde haksız yere b&uuml;y&uuml;kl&uuml;k taslayanları &acirc;yetlerimden uzaklaştıracağım.&rdquo;&zwnj; [16]<br />\n	Uzaklaştırma meselesine inanan insanlara g&ouml;re mukabele ve benzerini getirmekten kasıt zarar vermektir ki Kur&rsquo;an&rsquo;ın mucize olmasını ortadan kaldırır.<br />\n	Lakin M&uuml;fessirlerin &ccedil;oğu bu ayeti başka bir şekilde tefsir etmiş ve ayetin kastının ş&uuml;phe oluşturmak ve Allah&rsquo;ın ayetlerini yok etmek isteyen insanların m&uuml;stekbirce &ouml;ne s&uuml;rd&uuml;kleri ş&uuml;phelerin bertaraf edilmesi anlamını verdiğini s&ouml;ylemişlerdir.<br />\n	Allah&rsquo;u Teala kendi inayetiyle delillerini a&ccedil;ık ve m&uuml;stahkem bir şekilde beyan etmiş ve her t&uuml;rl&uuml; saldırıların &ouml;n&uuml;n&uuml; almıştır. [17] &ldquo;Uzaklaştırmayı&rdquo;&zwnj; bu anlamıyla ele alanlar Kur&rsquo;an&rsquo;ın &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; selb etmiş ve Kur&rsquo;an&rsquo;ın mucize olmasını kahri iradeyle sınırlamışlardır. Bu itikat Kur&rsquo;an&rsquo;ın zahiri ve a&ccedil;ık beyanına terstir. H&acirc;lbuki Kur&rsquo;an&#39;ın mucize olması onun kendisinden ve &ouml;zelliklerindendir.<br />\n	&ldquo;Uzaklaştırma&rdquo;&zwnj; Emir Yahya bin Hamza Alevi Zeydi&rsquo;nin (&Ouml;749) belirttiği gibi &uuml;&ccedil; şekilde tefsir edilebilir.<br />\n	A-&ldquo;Uzaklaştırmadan&rdquo;&zwnj; kasıt Allah&rsquo;u Tealanın Kur&rsquo;an&rsquo;la mukabele etmek isteyenleri bu hedeflerinden alıkoymasıdır. Yani bu insanlar Kur&rsquo;an&rsquo;la mukabele etme hedef ve iddialarını ameli kılmak istedikleri zaman bu işe karşı ilgisiz olurlar.<br />\n	B-Allah&rsquo;u Teala Kur&rsquo;an&rsquo;la mukabele etmek isteyen insanların mukabele i&ccedil;in ihtiya&ccedil; duydukları vesileleri iki şekilde ellerinden alır.<br />\n	1-Normal durumlarda sahip oldukları olanakları (gerekli olan ilim, maarif ve edebiyatı) Kur&rsquo;an&rsquo;la mukabele etmek istedikleri zaman mukabele şartlarını kendilerinden alır. Aslında bu gibi insanlar i&ccedil;in deruni bir değişim meydana gelir<br />\n	2-Aslında insana Kur&rsquo;an ile mukabele edecek olanaklar verilmemiştir. Mezk&uuml;r ayetteki &ldquo;Uzaklaştırmanın&rdquo;&zwnj; anlamı da budur. Allah ayetlerinde ş&uuml;pheye ve tahribe neden olacak bir yer bırakmamıştır. Esasen ilahi ayetleri tahrip etme imk&acirc;nı insanoğlu i&ccedil;in m&uuml;yesser değildir. &ldquo;بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ&rdquo;&zwnj; &ldquo;Hayır, &ouml;yle değil. Onlar, ilmini kavrayamadıkları ve kendilerine yorumu gelmemiş olan bir şeyi yalanladılar.&rdquo;&zwnj;[18] Ayeti de bu ger&ccedil;eğe işaret etmektedir. &nbsp;&ldquo;ثُمَّ انصَرَفُوا صَرَفَ اللّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُون&rdquo;&zwnj; &quot;ilahi ayetlere y&uuml;z &ccedil;evirdiler. Anlamayan bir toplum olmalarından dolayı, Allah onların kalplerini &ccedil;evirmiştir.&rdquo;&zwnj; [19] &nbsp;Bu ayet kalplerin &ccedil;evrilmesinin nedenini hakikatleri derk etmeme olarak almıştır ki kendileri sebep olmuştur.<br />\n	C- Bazı insanlar Kur&rsquo;an&rsquo;la mukabele edecek olanaklara sahiptir. Lakin bu işe girişmek istedikleri zaman Allah onları cebren ve kahren engeller. B&ouml;ylelikle iradelerinde gevşeklik meydana gelir ve Kur&rsquo;an&rsquo;la mukabele etmekten el &ccedil;ekerler.<br />\n	Bu tefsir ile ilk tefsir arasındaki fark şudur; ilk tefsire g&ouml;re bu insanların istek ve temay&uuml;lleri kendilerinden alınır. Ama bu tefsire g&ouml;re o insanların istek ve temay&uuml;lleri vardır fakat bu işi yapma cesaretlerini elden verirler. Bu zorla &ouml;n&uuml; alınan ama işi yapmaya istekli olan insan gibidir.<br />\n	Tabi birinci ile &uuml;&ccedil;&uuml;nc&uuml; anlam ve ikinci anlamın ilk b&ouml;l&uuml;m&uuml; zaruretin hilafına ve o zamanın Arap&ccedil;asının a&ccedil;ık beyanının aksinedir. Zira eğer b&ouml;yle olsaydı Araplar bu deruni değişimden dolayı şaşırmaları gerekirdi. Yoksa Kur&rsquo;an&rsquo;ın ruhlara esenlik veren cazipliği karşısında değil. &Ouml;zellikle Arap kabilelerinin mensupları Mescid-ul Haram&rsquo;a geldikleri zaman kulaklarına pamukla tıkayan Kureyş&rsquo;ten Ebu Cehil ve onun gibi kimselerin insanları Peygambere (s.a.a) yaklaştırmamaya &ccedil;alışmaları ve Kur&rsquo;an&rsquo;ın sesini işitmelerini engellemek istemeleri Kur&rsquo;an&rsquo;ın g&ouml;n&uuml;l okşayıcı ruhani &ccedil;ekiciliği ve onunla mukabele etme imk&acirc;nsızlığını g&ouml;steren şahitlerdir.<br />\n	İkinci tefsirin ikinci b&ouml;l&uuml;m&uuml; g&ouml;r&uuml;n&uuml;şe g&ouml;re bir yere kadar makuld&uuml;r. Bu d&uuml;ş&uuml;ncede olan Seyyid ve diğer bazı b&uuml;y&uuml;klerin s&ouml;zlerinin zahiri anlamları da budur. Aslında başkalarının kendisi ile mukabele etmekten aciz olduğu Kur&rsquo;an&rsquo;ın farkı, zatında gizlidir. Zira b&ouml;yle bir şey beşerin imk&acirc;nı d&acirc;hilinde değildir.</p>\n\n<p>\n	---------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Konu daha geniş bir şekilde El- Temhid kitabının beşinci cildinde a&ccedil;ıklanmıştır.<br />\n	[2] Konunun şerhi El- Temhid kitabının altıcın cildinde daha geniş bir şekilde a&ccedil;ıklanmıştır.<br />\n	[3] Maide, 15-16<br />\n	[4] El- Temhid kitabının altıncı cildinde şerhi verilmiştir.<br />\n	[5] Nur, 35<br />\n	[6] Hud, 49<br />\n	[7] Yusuf, 102<br />\n	[8] Bkz. El- Temhid, C. 6, S. 190- 197.<br />\n	[9] Rum, 3- 4<br />\n	[10] Bkz. Tarihi İran, Hasan Pirniya, S. 222- 227.<br />\n	[11] Bakara, 24<br />\n	[12] El- Temhid, C. 6, S. 197- 210.<br />\n	[13] Furkan, 6<br />\n	[14] Bkz. El- Temhid, C. 6<br />\n	[15] Nisa, 82<br />\n	[16] Araf 146<br />\n	[17] Bkz.mecmu&rsquo;ul beyan, C4,S477&ndash;478<br />\n	[18] Yunus 39<br />\n	[19] T&ouml;vbe 127</p>','Kuran Mucizelerinin Şekilleri','','publish','closed','open','','kuran-mucizelerinin-sekilleri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2950',0,'post','',0),(2951,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	İnsan beden ve ruh, aşina ve yabancı, ayb ve gayb bileşimi bir varlıktır. İnsan i&ccedil;in aşina olan, ruh; yabancı olan ise bedendir.<br />\n	Hamd ve sena, alemlerin Rabbi Allah&rsquo;adır; selat ve selam, y&uuml;ce peygamberimiz Muhammed Mustafa&rsquo;ya (s.a.a), masum Ehl-i beytine (a.s) ve se&ccedil;kin ashabınadır.<br />\n	Değerli okurlara sunduğumuz, uzunca da olsa bu yazı dizisi, yılların &uuml;r&uuml;n&uuml; olan bir araştırma olup &ldquo;İnsan Hayatında Kur&rsquo;an&rsquo;ın Rol&uuml;&rdquo;&zwnj; ana başlığını taşımakta ve konuya Kur&rsquo;an&icirc;, riva&icirc;, irfan&icirc;, bilimsel a&ccedil;ıdan yaklaşmaktadır.<br />\n	Okuyucularımız i&ccedil;in yararlı olmasını y&uuml;ce Allah&rsquo;tan temenni ediyoruz.</p>\n\n<h2>\n	Kur&rsquo;an Okumak</h2>\n\n<p>\n	İnsan beden ve ruh, aşina ve yabancı, ayb ve gayb bileşimi bir varlıktır. İnsan i&ccedil;in aşina olan, ruh; yabancı olan ise bedendir.<br />\n	&nbsp; &nbsp;Şair bu ger&ccedil;eğe ş&ouml;yle temas etmektedir:<br />\n	&nbsp; &ldquo;&Ouml;z işinle uğraş, sana ne elden<br />\n	&nbsp; Başka vadilerde ev kurmak neden<br />\n	&nbsp; Kim sana yaddır bil? Bu haki tenin!<br />\n	&nbsp; Bundan dolayıdır senin kederin<br />\n	&nbsp; &nbsp;Miski tene değil, canına payla<br />\n	&nbsp; &nbsp;Misk nedir? Allah`tan, adından başka!<br />\n	&nbsp; &nbsp;Misk i&ccedil;re olsa da şu beden eğer<br />\n	&nbsp; &nbsp;&Ouml;l&uuml;m g&uuml;n&uuml; iğren&ccedil; kokusun verir.&rdquo;&zwnj;<br />\n	&nbsp; &ldquo;&Ccedil;&uuml;n tenin yarısı ayıb yurdundan<br />\n	&nbsp; &nbsp; Diğer yarısı da gayıb yurdundan&rdquo;&zwnj;<br />\n	İnsanın bedeni yemekle beslenir ve g&uuml;&ccedil;lenir; yemeği terketmekle de zayıflar, erir gider. İnsanın ruhu da aynen bedeni gibi kendine uygun gıda ile gelişir/beslenir; onu terketmekle de yıpranır gider.<br />\n	İnsan ruhu, semav&icirc; kelamı dinlemekle ve k&ouml;k&uuml; gayb aleminde olan s&ouml;zleri duymakla beslenir/gelişir; &ccedil;&uuml;nk&uuml; gayb k&ouml;kenli ruh, ancak gayb k&ouml;kenli gıdayla beslenir ve olgunlaşır.<br />\n	&nbsp; &nbsp; &nbsp; İrfan ehli şairler, bu ger&ccedil;eğe ş&ouml;yle değinmişlerdir.<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Hayvan ot yiyerek gelişir sade<br />\n	&nbsp; &nbsp; &nbsp; İnsansa gelişir izzet, şerefle<br />\n	&nbsp; &nbsp; &nbsp; İnsan olgunlaşır kulak yoluyla<br />\n	&nbsp; &nbsp; &nbsp; Hayvansa gelişir yemek, i&ccedil;mekle<br />\n	&nbsp; &nbsp; &nbsp; &Ouml;z işinle uğraş, hikmet rızkı ye<br />\n	&nbsp; &nbsp; &nbsp; G&ouml;nl&uuml;n olgunlaşsın izzet, şerefle.&rdquo;&zwnj;<br />\n	]İrfan ehlinin s&ouml;z&uuml;nde ge&ccedil;en canavar ve hayvan gibi terim ve s&ouml;zc&uuml;kler hak&icirc; bedeni ima etmektedir. [<br />\n	İşte bundan dolayıdır ki y&uuml;ce Allah, s&uuml;rekli olarak semav&icirc; hikmet ayetlerini insanın can kulağına tilavet etmeleri i&ccedil;in peygamberler g&ouml;ndermiştir.<br />\n	Kur&rsquo;an-ı Kerim bu bağlamda ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Andolsun ki Allah, m&uuml;minlere b&uuml;y&uuml;k bir l&uuml;tufta bulundu onların i&ccedil;inden bir Peygamber g&ouml;nderdiği zaman; o Peygamber, m&uuml;minlere Tanrı &acirc;yetlerini okumada, onları arıtmada, onlara kitap ve hikmet &ouml;ğretmede ve onlar, bundan &ouml;nce apa&ccedil;ık bir sapıklık i&ccedil;indeydiler.&rdquo;&zwnj; [1]<br />\n	İnsan vahiy kelamını dinlemek ve i&ccedil;eriği hakkında yoğunlaşmak ve d&uuml;ş&uuml;nmekle ebed&icirc; mutluluk ve olgunluğunu kazanabilir; bundan uzak durması ve mahrum kalması durumunda ise ebediyen mutsuz ve bedbaht olacaktır.<br />\n	Kur&rsquo;an-ı Kerim&rsquo;in buyurduğuna g&ouml;re cehennem ehli, ateşe d&uuml;ş&uuml;şlerini iki nedene dayandıracak ve ş&ouml;yle diyeceklerdir:<br />\n	&ldquo;Ve eğer derler, duysaydık, yahut akıl etseydik yakıp kavuran cehennem ehli olmazdık.&rdquo;&zwnj; [2]<br />\n	Aziz İslam Peygamberine (s.a.a) verilen en b&uuml;y&uuml;k nimet Kur&rsquo;an-ı Kerim olmuştur. Y&uuml;ce Allah, İslam Peygamberine (s.a.a) bahşettiği nimetleri sıralarken bunların en &ouml;nemlisinin Kur&rsquo;an ve Fatiha s&ucirc;resi olduğunu ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Andolsun ki biz sana, tekrarlanan yedi &acirc;yeti ve pek b&uuml;y&uuml;k olan Kur&#39;&acirc;n&#39;ı verdik.&rdquo;&zwnj; [3]<br />\n	Bağışlayıcı ve c&ouml;mert Peygamberimiz (s.a.a), -kendisinden başka kimsenin layık olmadığı- bu y&uuml;ce nimeti, hi&ccedil;bir &uuml;cret beklentisinde olmaksızın &uuml;mmetine bağışlamıştır.<br />\n	Altyapısını hazırlamış ve filizlenmeye elverişli canlar dışında kimsenin Kur&rsquo;an&rsquo;dan yararlanamayacağını da g&ouml;z ardı etmemek gerekir.<br />\n	Şairin de dediği gibi:<br />\n	&nbsp;&ldquo;Ger&ccedil;eği duymakla adam olunmaz<br />\n	Her kuşun lokması incir olamaz,&rdquo;&zwnj;<br />\n	Kur&rsquo;an-ı Kerim bu ger&ccedil;eğe ş&ouml;yle dikkat &ccedil;ekmektedir:<br />\n	&ldquo;Ve biz, Kur&#39;&acirc;n&rsquo;dan, inananlara şif&acirc; ve rahmet olan &acirc;yetleri indirmedeyiz ve bunlar, z&acirc;limlerin ancak ziyanlarını arttırır.&rdquo;&zwnj; [4]<br />\n	Bir başka şair bu ger&ccedil;eği ş&ouml;yle dile getirmiştir:<br />\n	&ldquo;Varlık letafetinde ş&uuml;phe olmayan yağmur<br />\n	Bağda lale yeşertir, &ccedil;&ouml;lde diken g&ouml;ğertir.&rdquo;&zwnj;<br />\n	Buna binaen insanın yapması gereken en &ouml;nemli işlerden biri, Kur&rsquo;an&rsquo;ın semav&icirc; sofrasında oturup ilah&icirc; ayetler yağmuruyla ruhunu doyurması ve sirab etmesidir. Kur&rsquo;an&rsquo;dan nasibini almamış olan can ise, can bile değildir.<br />\n	Bunun şiir diline aksetmiş hali ş&ouml;yledir:<br />\n	&ldquo;İnekte, merkepte bir başka can var<br />\n	İnsan t&uuml;r&uuml;ndeyse başka bir can var.&rdquo;&zwnj;<br />\n	İmam Muhammed-i Bakır (a.s), Kur&rsquo;an-ı Kerim&rsquo;in tilaveti hakkında ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bir gecede on ayet okuyan kimse gafillerin dışında tutulur; elli ayet okuyan kimse zikredenler z&uuml;mresinde anılır; y&uuml;z ayet okuyan kimse ibadet ehlinden hesap edilir; iki y&uuml;z ayet okuyan kimse huşu ehli olarak yazılır; &uuml;&ccedil; y&uuml;z ayet okuyan kimse kurtuluşa erenlerden sayılır; beş y&uuml;z ayet okuyan ise m&uuml;&ccedil;tehidler z&uuml;mresine yazılır.&rdquo;&zwnj;</p>\n\n<h2>\n	&nbsp;&ldquo;İnsan Hayatında Kur&rsquo;an&rsquo;ın Rol&uuml;&rdquo;&zwnj;<br />\n	&nbsp;</h2>\n\n<p>\n	<span style=\"line-height: 1.6em;\">Varlığı başka bir varlığa bağlı ve muhta&ccedil; olan her varlık yemeğe gereksinim duymaktadır ve yemeği ise kendisine uyumlu olmalıdır; insanın toprak k&ouml;kenli bedeni topraktan beslenir ve &uuml;lv&icirc; ruhu ise &ouml;ğreti ve ilimle beslenir.</span></p>\n\n<p>\n	Kur`an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;İnsan, yediğine bir baksın!&rdquo;&zwnj; [5]<br />\n	Hz. İmam Cafer-i Sadık (a.s), bu ayetin yorumu bağlamında ş&ouml;yle buyurmaktadır: &ldquo;İnsan (ruhunun gıdası olan) ilmi nerden aldığına bakmalıdır.&rdquo;&zwnj;<br />\n	İşte bu ger&ccedil;ek hasebiyledir ki y&uuml;ce İslam Peygamberi (s.a.a), Kur`an-ı Kerim`i, dileyen herkesin beslenebileceği yemeğe benzetmiş ve ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Kuşkusuz ki bu Kur`an, ilahi bir gıdadır; g&uuml;c&uuml;n&uuml;z yettiği kadar bu ilahi gıdayı &ouml;ğrenmeye bakın!&rdquo;&zwnj; [6]<br />\n	Bu alandaki hadisler uyarınca insan, her g&uuml;n Kur`an okumalı ve Kur`an`a bakmalıdır ki aklı, ruhu, d&uuml;ş&uuml;ncesi, dili, g&ouml;z&uuml; ve kulağı ondan nasibini alarak beslensin.<br />\n	M&uuml;minler Emiri Ali (a.s), oğlu Muhammed b. Hanefiye`ye uyması gereken yolu ş&ouml;yle tavsiye etmektedir:<br />\n	&ldquo;(Oğulcuğum!) Kur`an`ı okumalı ve Kur`an`da olanlara uymalısın; farzlarından, h&uuml;k&uuml;mlerinden, helalinden, haramından, emir ve nehiylerinden ayrılmamalısın. Kur`an`la sabahlamalı, gece ve g&uuml;nd&uuml;z okumalısın. &Ccedil;&uuml;nk&uuml; Kur`an-ı Kerim, şanı y&uuml;ce Allah`tan kullarına bir ahittir. Buna g&ouml;re her M&uuml;sl&uuml;man, her g&uuml;n elli ayetle de olsa ahdini g&ouml;zden ge&ccedil;irmelidir.&rdquo;&zwnj; [7]<br />\n	İmam Ali b. Ebutalib`in (a.s) bu &uuml;lv&icirc; tavsiyesindeki bazı noktalar &uuml;zerinde &ouml;zellikle yoğunlaşmak gerekir:<br />\n	1-İmam Ali (a.s), bir yandan oğluna Kur`an okumayı tavsiye ederken, &ouml;te yandan da Kur`an &uuml;zere yaşamayı ve de emir ve nehyinden ayrılmamayı &ouml;ğ&uuml;tlemektedir. &Ccedil;&uuml;nk&uuml; hastaya şifa verecek şeyin re&ccedil;eteyi okumak değil, doktorun re&ccedil;etesine uygun davranmak olduğu bir ger&ccedil;ektir.<br />\n	Kur`an-ı Kerim, amel yoksunu semav&icirc; kitap taşıyıcılarını ş&ouml;yle yermekte ve zemmetmektedir:<br />\n	&ldquo;Tevrat&#39;la y&uuml;k&uuml;ml&uuml; tutulup da onunla amel etmeyenlerin durumu, ciltlerce kitap taşıyan merkebin durumu gibidir. Allah&#39;ın &acirc;yetlerini yalanlamış olan kavmin durumu ne k&ouml;t&uuml;d&uuml;r! Allah, zalimler topluluğunu doğru yola iletmez.&rdquo;&zwnj; [8]<br />\n	Buyurmuştur Allah kitaplar tasıyanlara O&acute;ndan olmayan ilim ancak ki bir y&uuml;kt&uuml;r<br />\n	Mevlana Celaleddin-i Rum&icirc;, bir din bilgininin taşıyıp da amel etmediği bilginin, acıları paylaşan dost değil, ancak y&uuml;k ve vebal olduğunu dizelere ş&ouml;yle yansıtmıştır:<br />\n	&nbsp;Bilgin var da amel yoksa eşeksin<br />\n	Mucevher y&uuml;kl&uuml;s&uuml;n samanı yersin<br />\n	Ne araştırmacı, ne de bilgindir<br />\n	Kitap taşısa da ancak hayvandır<br />\n	Ger&ccedil;ek de şu ki sahip olduğu bilgi &uuml;zere hayatını kurmayan bir alim, taşıdığı inci y&uuml;k&uuml;nden nasip alamayan bir hayvan konumundadır.<br />\n	Ey Sa`di, s&ouml;z bilen ve maslahatlari diyensin<br />\n	İş amelle ger&ccedil;ekleşir; s&ouml;ylemle değil.<br />\n	Kur`an`ı, emir ve nehiylerine uymaksızın ezberlemek, faydasız ve hatta tehlikeli ve helak edicidir. Tarihte &ouml;yle insanlar yaşamıştır ki Kur`an`ın s&ouml;zlerini alet olarak kullanıp Kur`an`ın ruhuna mızrak ve kılı&ccedil;la saldırmış ve de Kur`an`ın hakikatine savaş a&ccedil;mışlardır.<br />\n	Yasin dillerinden d&uuml;şmez, Taha`ya kılı&ccedil; &ccedil;ekerler<br />\n	Kur`an`a sığınır ve apa&ccedil;ık imamı &ouml;ld&uuml;r&uuml;rler<br />\n	Hz. İmam Cafer-i Sadık (a.s), Kur`an`dan yararlanmayı Kur`an`a bağlılığa dayandırarak ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bir s&ucirc;re, kendisini okuyan insanla birlikte olur; ancak daha sonra insanı terkeder. Bu s&ucirc;re, kiyamet g&uuml;n&uuml; &ccedil;ok g&uuml;zel bir y&uuml;zle insanın yanına gelip selam eder. İnsan sorar: `Sen kimsin?` S&ucirc;re: `Ben falan ve falan s&ucirc;reyim. Eğer sen bana sarılsan ve beni tutsaydın, seni falan makama ulaştırırdım. &Ouml;yleyse Kur`an`a sarılın!` der.&rdquo;&zwnj; [8]<br />\n	2-İnsan g&uuml;n&uuml;n her saatinde ve &ouml;zellikle de geceleri Kur`an okuyabilmelidir. &Ccedil;&uuml;nk&uuml; insan gecenin sessizliğinden yararlanarak daha rahat zihnini toparlayabilir ve bunun sonucunda da irfanın &uuml;lv&icirc; ger&ccedil;eklerine ulaşabilir. Ayrıca Kur`an`ın geceleyin indiğini de unutmamak gerekir.<br />\n	Kur`an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp;&ldquo;Biz onu (Kur&#39;an&#39;ı) Kadir gecesinde indirdik.&ldquo; [9]<br />\n	Y&uuml;ce Allah Resul&uuml;n&uuml;n (s.a.a) miraca &ccedil;ıkışı da gece vakti ger&ccedil;ekleşmiştir; Kur`an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bir gece, kendisine &acirc;yetlerimizden bir kısmını g&ouml;sterelim diye (Muhammed) kulunu Mescid-i Har&acirc;m&#39;dan, &ccedil;evresini m&uuml;barek kıldığımız Mescid-i Aks&acirc;&#39;ya g&ouml;t&uuml;ren Allah noksan sıfatlardan m&uuml;nezzehtir; O, ger&ccedil;ekten işitendir, g&ouml;rendir.&rdquo;&zwnj; [10]<br />\n	Bu bağlamda unutulmaması gereken bir diğer konu ise y&uuml;ce Peygamberimizin (s.a.a) gece ibadetleri sonucu Kur`an`ın ayrıntılarını almış olmasıdır.<br />\n	Kur`an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ey &ouml;rt&uuml;n&uuml;p b&uuml;r&uuml;nen (Res&ucirc;l&uuml;m)! Birazı hari&ccedil;, geceleri kalk namaz kıl. (Gecenin) yarısını (kıl). Yahut bunu biraz azalt. Ya da bunu &ccedil;oğalt ve Kur&#39;an&#39;ı tane tane oku. Doğrusu biz sana (taşıması) ağır bir s&ouml;z vahyedeceğiz. Ş&uuml;phesiz gece kalkışı, (kalp ve uzuvlar arasında) tam bir uyuma ve sağlam bir kıraata daha elverişlidir. Zira g&uuml;nd&uuml;z vakti, sana uzun bir meşguliyet var.&rdquo;&zwnj; [11] İmam Cafer-i Sadık (a.s) bu bağlamda ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Mushafa bakarak Kur`an okuyan kimsenin g&ouml;z&uuml; bundan nasibini alır ve anne-babası kafir olsalar bile azaplarının hafiflemesine neden olur.&rdquo;&zwnj; [12]<br />\n	Bu husustaki bir diğer rivayet ise ş&ouml;yledir:<br />\n	&ldquo;Muaviye b. Vahab Ishak b. Ammar`dan ş&ouml;yle rivayet etmektedir: İmam Cafer-i Sadık`a (a.s) sordum ki: Canım sana feda olsun, ben Kur`an hafızıyım; Kur`an okumak istediğimde ezberden okumak mı, yoksa mushaf &uuml;zerinden okumak mı daha iyi? İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurdu: Mushafa bakarak oku; bilmez misin ki mushafa (Kur`an) bakmak ibadettir.&rdquo;&zwnj; [13]<br />\n	<span style=\"line-height: 1.6em;\">-------------------------------------------------------------------------------------------</span></p>\n\n<p>\n	[1] Al-i İmran, 164<br />\n	[2] M&uuml;lk, 10<br />\n	[3] Hicr, 87<br />\n	[4] İsra, 82<br />\n	[5] Abese, 24<br />\n	[6] Ves&acirc;il`us Sia, c:1, s:168<br />\n	[7] Men La Yahzuruh`ul Fakih, c:2, s:628<br />\n	[8l-Kafi, c:2, s:207<br />\n	[9] Kadir, 1<br />\n	[10] İsra, 1<br />\n	[11] M&uuml;zzemmil, 1-7<br />\n	[12] El-Kafi, c:2, s:613<br />\n	[13] El-Kafi, c:2, s:613</p>\n\n<p>\n	&nbsp;</p>','Kur\'an\'ın İnsan Hayatındaki Rolü','','publish','closed','open','','kuranin-insan-hayatindaki-rolu','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2951',0,'post','',0),(2952,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&ldquo;(Ey Peygamber! M&uuml;sl&uuml;manlara) De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma (Ehl-i Beytime) sevgidir.&rdquo;&zwnj;&zwnj; (Ş&ucirc;ra S&ucirc;resi: 23)<br />\n	Hz. Peygamber (s.a.a), bu ayetten kimlerin kastedildiğini ve sevgileri ve itaatleri farz olanların kimler olduğunu M&uuml;sl&uuml;manlara beyan etmiştir.<br />\n	Tefsir, hadis ve tarih yazarları bu ayetteki &ldquo;Kurba&rdquo;&zwnj;&zwnj; (Peygamber&#39;in yakınları) kelimesinden maksadın, &ldquo;Ali, Fatıma, Hasan ve H&uuml;seyin (a.s)&quot; olduğunu nakletmişlerdir.<br />\n	Zemahşer&icirc;, Keşşaf adlı tefsirinde ş&ouml;yle yazıyor: &ldquo;Nakledilmiştir ki, m&uuml;şrikler bir g&uuml;n toplanıp kendi aralarında ş&ouml;yle konuşuyorlardı: &ldquo;Acaba Muhammed, yaptıklarından dolayı karşılık olarak bir şey isteyecek mi?&rdquo;&zwnj;&zwnj; O zaman; &quot;De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma (Ehl-i Beytime) sevgidir.&rdquo;&zwnj;&zwnj; ayeti nazil oldu.&rdquo;&zwnj;&zwnj;<br />\n	Zemahşer&icirc; daha sonra s&ouml;z&uuml;ne ş&ouml;yle devam ediyor: &ldquo;Bu ayet nazil olduğu zaman Peygamber&#39;e: &ldquo;Ya Resulullah! Sevgi ve muhabbetleri bize farz olan yakınların kimlerdir?&quot; diye sordular. Hz. Peygamber (s.a.a): &ldquo;Onlar Ali, Fatıma ve iki evlatları Hasan ve H&uuml;seyin&#39;dir.&quot; diye buyurdular.&quot;[1]<br />\n	Ahmed b. Hanbel de, M&uuml;sned&rsquo;inde kendi senedi ile Said b. C&uuml;beyr&rsquo;den, o da İbn-i Abbas&rsquo;tan (r.a) ş&ouml;yle naklediyor:<br />\n	&quot;Meveddet ayeti nazil olduğunuda Peygamber&#39;e: &ldquo;Ya Resulullah! Sevgi ve muhabbetleri bize farz olan yakınların kimlerdir?&quot; diye sordular. Resulullah: &ldquo;Onlar Ali, Fatıma ve onların iki evladıdır.&rdquo;&zwnj;&zwnj; diye buyurdu.&quot;[2]<br />\n	Fahr-i Raz&icirc;, kendi tefsirinde, Keşşaf tefsirinin sahibi Zemahşer&icirc;&rsquo;den &ldquo;&Acirc;l-i Muhammed&rdquo;&zwnj;&zwnj; hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; naklettikten sonra aynen ş&ouml;yle yazıyor:<br />\n	&ldquo;Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, &ldquo;&Acirc;l-i Muhammed&rdquo;&zwnj;&zwnj; Muhammed&rsquo;in Ehl-i Beyti, Hz. Muhammed ile irtibatı &ccedil;ok yakın olan kimselerdir. Bu irtibat daha kuvvetli ve daha k&acirc;mil olduk&ccedil;a yakınlığın &ouml;l&ccedil;&uuml;s&uuml; de artacaktır. Hi&ccedil; ş&uuml;phesiz, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in Hz. Peygamber&#39;e olan yakınlıkları, onunla olan irtibatları herkesten daha fazla ve daha kuvvetli idi. Bu, m&uuml;tevatir olarak nakledilmiş ve ispat olunmuştur. O halde, onların &ldquo;&Acirc;l-i Muhammed&rdquo;&zwnj;&zwnj; olduğu ortaya &ccedil;ıkıyor.<br />\n	&ldquo;&Acirc;l&rdquo;&zwnj;&zwnj; kelimesinin a&ccedil;ıklamasında değişik g&ouml;r&uuml;şler ortaya atılmıştır. &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj;dan maksadın &ldquo;akrabalar&rdquo;&zwnj;&zwnj; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etsek, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in &ldquo;&Acirc;l-i Muhemmed&rdquo;&zwnj;&zwnj; olduğu a&ccedil;ıktır. Bazıları, &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj;dan maksadın b&uuml;t&uuml;n &uuml;mmet olduğunu ileri s&uuml;rm&uuml;şlerdir. Ama bu g&ouml;r&uuml;ş batıl bir g&ouml;r&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; bu g&ouml;r&uuml;ş, &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj; kelimesinin s&ouml;zc&uuml;k anlamına tamamen ters d&uuml;şmenin yanı sıra, &uuml;mmetin t&uuml;m&uuml;n&uuml;n &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj; sayıldıkları i&ccedil;in zekat yemelerinin haram olmasını da gerektirir. Oysa bunun doğru olmadığı ortadadır. Dolayısıyla Ali, Fatıma, Hasan ve H&uuml;seyin&#39;in &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj; kelimesinin kapsamına girdikleri kesindir; oysa onlardan başkalarının bu kelimenin kapsamına girmesinde ihtilaf vardır. Başkalarının &ldquo;&Acirc;l&rdquo;&zwnj;&zwnj; kelimesinin kapsamına girmesi, ger&ccedil;ekte akılın ve naklin hilafınadır.&rdquo;&zwnj;&zwnj;<br />\n	Daha &ouml;nce de s&ouml;ylediğimiz gibi, Zemahşer&icirc; nakletmiştir ki: &quot;Bu ayet (Meveddet Ayeti) nazil olduğunda Peygamber&rsquo;e: &ldquo;Ya Resulullah! Muhabbet ve sevgileri bize farz olan yakınların kimlerdir?&quot; diye soruldu. Bunun &uuml;zerine Hz. Resulullah: &ldquo;Ali, Fatıma ve onların iki evladıdır.&rdquo;&zwnj; dediler. Dolayısıyla buradan da onları sevmenin farz olduğu ortaya &ccedil;ıkar.<br />\n	Şunu da eklemek gerekir ki, Hz. Peygamber (s.a.a) Fatıma (a.s)&rsquo;ı &ccedil;ok seviyor ve ş&ouml;yle buyuruyordu:<br />\n	&ldquo;Fatıma benim v&uuml;cudumun bir par&ccedil;asıdır; onu inciten, rahatsız eden beni incitip rahatsız etmiştir.&rdquo;&zwnj;<br />\n	Yine m&uuml;tevatir olarak Hz. Muhammed (s.a.a)&rsquo;in Ali, Hasan ve H&uuml;syin&#39;i &ccedil;ok sevdiği rivayet edilmiştir. Bu sabit olunca Peygamber&rsquo;in &uuml;mmetine de onları sevmek farz olur. Zira Kur&rsquo;an-ı Kerim buyuruyor ki:<br />\n	&ldquo;(Ey Peygamber! M&uuml;sl&uuml;manlara) De ki: Eğer Allah&rsquo;ı seviyorsanız, bana uyun ki Allah da siz sevsin...&rdquo;&zwnj; (&Acirc;l-i İmran S&ucirc;resi: 31)<br />\n	&quot;... Ve ona (Peygamber&rsquo;e) uyun ki doğru yolu bulmuş olasınız.&rdquo;&zwnj; (A&rsquo;raf S&ucirc;resi: 158)<br />\n	&ldquo;Onun (Peygamber&#39;in) emrine aykırı hareket edenler, Allah&rsquo;ın azabından sakınsınlar.&rdquo;&zwnj; (Nur S&ucirc;resi: 63)<br />\n	&ldquo;(Ey M&uuml;sl&uuml;manlar!) Andolsun ki, Allah&rsquo;ın Resul&uuml;&rsquo;nde sizin i&ccedil;in uyulacak g&uuml;zel bir &ouml;rnek var. (O, sizin i&ccedil;in en g&uuml;zel &ouml;rnektir.) ...&rdquo;&zwnj; (Ahzab S&ucirc;resi: 21)<br />\n	Buna g&ouml;re, Hz. Peygamber (s.a.a)&rsquo;in Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i sevdiği ve onlara &ouml;nem verdiği i&ccedil;in, M&uuml;sl&uuml;manların da Hz. Peygamber (s.a.a)&rsquo;e uyarak onları sevmesinin, onlara &ouml;nem vermesinin farz olduğu anlaşılır.<br />\n	Peygamber (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;ne dua edip sal&acirc;vat g&ouml;ndermek de, Ehl-i Beyt&rsquo;in b&uuml;y&uuml;k bir makama sahip olduklarını g&ouml;sterir. Hatta namaz kılarken bile &ldquo;Teşehh&uuml;d&rdquo;&zwnj;&uuml;n sonunda; &quot;Allah&rsquo;ım, Muhammed&rsquo;e ve Muhammed&rsquo;in &Acirc;line sal&acirc;vat ve rahmet g&ouml;nder.&rdquo;&zwnj; şeklinde onlara dua ederek sal&acirc;vat g&ouml;ndermek farzdır.<br />\n	Bu b&uuml;y&uuml;k tazim ve saygı Ehl-i Beyt&rsquo;ten başka hi&ccedil; kimsenin hakkında bulunmamaktadır. B&uuml;t&uuml;n bu zikredilenler, Peygamber (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;ni sevmenin farz olduğunu g&ouml;stermektedir.<br />\n	İmam Şafi&icirc; bir şiirinde ş&ouml;yle diyor:<br />\n	&ldquo;Ey yolcu! Mina kumluğunda biraz dur; seher vakti hacılar Mina&rsquo;ya akın yaptıklarında, b&uuml;y&uuml;k bir ırmak gibi coşup gittiklerinde, Hif&rsquo;in[9] sakinlerine ve ayaktakilere seslen; onlara de ki: Eğer Muhemmed&rsquo;in Ehl-i Beyti&rsquo;ni sevmek rafizilik ise (dini terketmkse), &ouml;yleyse b&uuml;t&uuml;n insanlar ve cinler tanık olsunlar, ben rafiziyim.&quot;[3]<br />\n	Taber&icirc;, İbn-i Abbas&rsquo;tan naklettiği bir hadiste ş&ouml;yle diyor:<br />\n	&ldquo;Meveddet Ayeti nazil olduğunda M&uuml;sl&uuml;manlar Resulullah&rsquo;a: &ldquo;Muhabbeti ve sevgisi bize farz olan akrabaların kimlerdir ya Resulullah?&rdquo;&zwnj; diye sordular. Resulullah (s.a.a): &ldquo;Ali, Fatıma ve onların iki evladıdır.&quot; diye buyurdular.&quot;<br />\n	Bu hadisi, Ahmd b. Hanbel de, Menakıb adlı kitabında nakletmiştir.[4]<br />\n	İbn-i M&uuml;nzir, İbn-i Eb&icirc; Hatem, İbn-i Merdeveyh ve Taberan&icirc; (Mu&rsquo;cem-i Kebir&rsquo;de) İbn-i Abbas&#39;tan ş&ouml;yle naklediyorlar:<br />\n	&quot;Meveddet Ayeti nazil olunca M&uuml;sl&uuml;manlar:<br />\n	&ldquo;Ya Resulullah! Muhabbet ve sevgileri bizlere farz olan yakınların kimlerdir?&quot; diye sordular. Resulullah (s.a.a): &ldquo;Ali, Fatıma ve onların iki evladıdır.&rdquo;&zwnj; diye buyurdular.&quot;[5]<br />\n	Yine Mu&rsquo;cem-i Kebir adlı kitapta sahih olarak İmam Hasan b. Ali (a.s)&#39;dan nakledilmiştir ki: &quot;Hz. Ali (a.s), bir g&uuml;n halka hutbe okuyarak ş&ouml;yle buyurdu:<br />\n	&ldquo;Ben, Allah&rsquo;ın: &ldquo;De ki: Tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma sevgidir.&rdquo;&zwnj; buyurarak sevgi ve muhabbetlerini taşımayı M&uuml;sl&uuml;manlara farz kıldığı Ehl-i Beyt&rsquo;tenim.&rdquo;&zwnj;<br />\n	Kur&rsquo;an-ı Kerim, Tathir Ayeti&#39;nde, Ehl-i Beyt&rsquo;in b&uuml;t&uuml;n pislik, k&ouml;t&uuml;l&uuml;k ve g&uuml;nahlardan pak ve temiz olduğunu ispat etmiş, b&ouml;ylece onların ne kadar değerli olduklarını ve İsl&acirc;m &uuml;mmetinin hayatında ne kadar b&uuml;y&uuml;k bir role sahip olduklarını a&ccedil;ıklamıştır. Bundan dolayı da muhabbet ve sevgileri farz kılınmıştır. Kur&rsquo;an&rsquo;ın, onlara sevgi ve muhabbet beslemeyi farz kılmasından maksadı, yalnızca duygusal bir irtibat ve kalb&icirc; bir muhabbet değildir. Zira, insanın sadece i&ccedil;inde bulunup, vicdanında yaşayan, ama amellerinde herhangi bir etkisi olmayan muhabbet ve sevginin bir faydası yoktur. Hz. Peygamber (s.a.a)&rsquo;in yakınlarına ger&ccedil;ek sevgi ve muhabbet, ancak onlara tabi olmak, onların yolunda hareket etmek, onların s&ouml;z ve amellerine uymak ve onları &uuml;mmetin hakik&icirc; &ouml;nderleri ve imamları olarak kabul etmekle olur.<br />\n	Kur&rsquo;an-ı Kerim, Hz. Peygamber (s.a.a)&rsquo;in, &uuml;mmetine: &ldquo;Ben sizden peygamberlik ve Allah&rsquo;ın ahk&acirc;mını tebliğ etme yolunda &ccedil;ektiğim zhametler ve zorluklara karşılık Ehl-i Beytimi ve yakınlarımı sevmekten başka hi&ccedil;bir &uuml;cret istemiyorum.&rdquo;&zwnj; demesini emrederken, ger&ccedil;ekte, &uuml;mmetin takip edeceği doğru yolu, inan&ccedil;larını ve şeriatın h&uuml;k&uuml;mlerini &ouml;ğrenmekte kime başvuracaklarını g&ouml;stermektedir. Kur&rsquo;an-ı Kerim, bu vesileyle &uuml;mmeti Ehl-i Beyt&rsquo;in yoluna sevk etmek istemiştir.<br />\n	Eğer Ehl-i Beyt&rsquo;in yolu, doğru yol olmasaydı ve onlar &uuml;mmeti hidayet etmek i&ccedil;in yetersiz olsalardı, hi&ccedil;bir zaman b&ouml;yle bir ayet nazil olmaz ve Peygamber (s.a.a), zahmetlerinin karşısında, Ehl-i Beytini sevmeyi &uuml;mmetinden istemezdi.<br />\n	B&uuml;t&uuml;n bunlardan şu neticeyi elde ediyoruz: Kur&rsquo;an&rsquo;ın bu ayeti, bizim Ehl-i Beyt&rsquo;in yolunda gidip her şeyde onlara uymamızın gerekli olduğunu bildirmektedir. Zira o b&uuml;y&uuml;k insanların pak, tertemiz ve her y&ouml;nden doğru bir şahsiyete sahip oldukları herkes&ccedil;e bilinmektedir. Kur&rsquo;an-ı Kerim, bu ve bunun gibi ayetlerle, Ehl-i Beyt&rsquo;in yolunu tutmak ve İsl&acirc;m&rsquo;ı onlardan &ouml;ğrenmek i&ccedil;in &uuml;mmete g&uuml;vence vermektedir.<br />\n	Bu ayet-i kerime ve Hz. Peygamber (s.a.a)&rsquo;den bu m&uuml;barek ayetle ilgili olarak nakledilen hadisler, Ehl-i Beyt&rsquo;in muhabbetini her M&uuml;sl&uuml;manın kalbine yerleştirmekte ve M&uuml;sl&uuml;manların Ehl-i Beyt hakkında ne şekilde d&uuml;ş&uuml;nmeleri gerektiğini, onların d&uuml;şmanlarına ve dostlarına nasıl davranmaları gerektiğini, Ehl-i Beyt&rsquo;in fıkıh, tefsir, d&uuml;ş&uuml;nce ve inan&ccedil; alanındaki a&ccedil;ıklamaları, onların din&icirc; ve siyas&icirc; &ouml;nderlikleri karşısında vazifelerinin ne olduğunu a&ccedil;ıklamaktadır.</p>\n\n<p>\n	------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Tefsir-i Kebir, Fahr-i Raz&icirc;, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.<br />\n	[2]- Gayet&rsquo;ul-Meram, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.<br />\n	[3]- Tefsiri-i Kebir, Fahr-i Raz&icirc;, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.<br />\n	[4]- Muhibbuddin Taber&icirc;, Zehair&rsquo;ul-Ukba F&icirc; Menakıb-ı Zevi&rsquo;l-Kurba, s. 25.<br />\n	[5]- Bu hadis aşağıdaki kaynaklarda biraz farkla nakledilmiştir: Suyut&icirc;, İhya&rsquo;&uuml;l-Meyt Bi Fezail-i Ehl&rsquo;il-Beyt, s. 8; Suyut&icirc;, ed-D&uuml;rr&rsquo;&uuml;l-Mensur, c. 6, s. 7; Taberan&icirc;, el-Mu&rsquo;cem&rsquo;&uuml;l-Kebir, M&uuml;sned-i İmam Hasan, c. 1, s. 125; Heysem&icirc;, Mecma&rsquo;&uuml;z-Zevaid, c. 9, s. 168; Taber&icirc;, Zehair&rsquo;ul-Ukba, s. 25; İbn-i Sabbağ Malik&icirc;, el-F&uuml;sul&rsquo;&uuml;l-M&uuml;himme, s. 29; Kurtub&icirc;, el-Camiu Li Ahkam&rsquo;il-Kur&rsquo;an, c. 16, s. 21-22.</p>','Meveddet Ayeti','','publish','closed','open','','meveddet-ayeti','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2952',0,'post','',0),(2953,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&ldquo;(Ey Peygamber!) Sana gelen bilgiden sonra, kim seninle bu hususta tartışacak olursa, de ki: Gelin, &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra Allah&rsquo;ın l&acirc;netini yalancıların &uuml;zerine kılalım.&rdquo;&zwnj; (&Acirc;l-i İmran S&ucirc;resi: 61)<br />\n	Tarih&ccedil;iler ve m&uuml;fessirler, İsl&acirc;m tarihinde meydana gelen &ccedil;ok &ouml;nemli bir olayı nakletmişlerdir ki, bu olay, Hz. Peygamber (s.a.a)&#39;in Ehl-i Beyti&rsquo;nin (Ali, Fatıma, Hasan ve H&uuml;seyin) Allah (c.c) katında olan değerlerini ve M&uuml;sl&uuml;manların arasında olan makamlarını a&ccedil;ık&ccedil;a ortaya koymuştur.<br />\n	&ldquo;M&uuml;bahele&rdquo;&zwnj; olarak anılan bu olayı tarih&ccedil;iler, m&uuml;fessirler ve raviler ş&ouml;yle nakletmişlerdir:<br />\n	&ldquo;Hıristiyan olan Necran kabilesinden bir heyet,[1] Hz. Muhammed (s.a.a)&rsquo;in yanına gelip onun peygamberliği hakkında bahsedip delil isteyince, Allah-u Teala bu ayet-i kerimeyi nazil ederek Hz. Peygamber&#39;e; Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i -Allah&rsquo;ın sel&acirc;mı onların &uuml;zerine olsun- yanına alıp &ccedil;&ouml;le &ccedil;ıkmasını, Hıristiyanlara da kendi hanım ve &ccedil;ocuklarıyla birlikte &ccedil;&ouml;le &ccedil;ıkmalarını, sonra da Allah&rsquo;tan yalancıların &uuml;zerine l&acirc;net ve cezasını indirmesi i&ccedil;in dua etmelerini emretti.&quot;<br />\n	Zemahşer&icirc;, Keşşaf adlı tefsirinde ş&ouml;yle yazıyor:<br />\n	&ldquo;Hz. Peygamber (s.a.a), Necran Hıristiyanlarını m&uuml;bahele[2] etmeye &ccedil;ağırdığı zaman dediler ki: &ldquo;M&uuml;saade edin, d&ouml;n&uuml;p bu konuda biraz d&uuml;ş&uuml;nelim. Kendi aralarında toplanıp konuştukları zaman, fikir sahipleri olan Akıb&#39;e d&ouml;nerek: &ldquo;Ey Mesih&#39;in kulu! Senin g&ouml;r&uuml;ş&uuml;n nedir?&quot; diye sordular. O da ş&ouml;yle dedi: &ldquo;Ey Hıristiyan Cemaati! Andolsun Allah&rsquo;a ki, siz Muhammed&rsquo;in Allah tarafından g&ouml;nderilen bir peygamber olduğunu ve O&#39;ndan hak bir kitap getirmiş olduğunu biliyorsunuz. Allah&rsquo;a andolsun ki, peygamberi ile m&uuml;bahele eden hi&ccedil;bir &uuml;mmetin b&uuml;y&uuml;kleri diri kalmamış ve k&uuml;&ccedil;&uuml;kleri de b&uuml;y&uuml;memiştir. Eğer onunla m&uuml;bahele ederseniz, ger&ccedil;ekten hepimiz hel&acirc;k oluruz. Bununla beraber yine de kendi dininizin &uuml;zerinde kalmak isterseniz, bu şahısla (Muhammed&rsquo;le) vedalaşın ve kendi diyarınıza d&ouml;n&uuml;n.&quot; Bu arada Hz. Peygamber (s.a.a), Hz. H&uuml;seyin&#39;i kucağına almış, Hz. Hasan&#39;ın elinden tutmuş, peşi sıra Hz. Fatıma ve onun peşi sıra da Hz. Ali olduğu halde geldi ve: &ldquo;Ben dua ettiğim zaman siz de amin deyin.&rdquo;&zwnj; diye buyurdular.<br />\n	Necran papazı bu manzarayı g&ouml;r&uuml;nce, Hıristiyanlara d&ouml;nerek ş&ouml;yle dedi:<br />\n	&ldquo;Ey Hıristiyan topluluğu! Ben &ouml;yle simalar g&ouml;r&uuml;yorum ki, Allah bir dağı onların h&uuml;rmetine yerinden koparmak istese, koparır. Onlarla m&uuml;bahele etmeyin. Eğer m&uuml;bahele ederseniz, hel&acirc;k olursunuz ve kıyamet g&uuml;n&uuml;ne kadar yery&uuml;z&uuml;nde bir Hıristiyan kalmaz. Bunun &uuml;zerine Hıristiyanlar, Hz. Peygamber (s.a.a)&#39;e dediler ki: &ldquo;Ey Ebe&rsquo;l-Kasım! Biz seninle m&uuml;bahele etmemeye karar verdik; sen kendi dininde kal, biz de kendi dinimizde.&rdquo;&zwnj;<br />\n	Hz. Peygamber (s.a.a) de ş&ouml;yle buyurdu: &ldquo;Eğer m&uuml;bahele etmiyorsanız, &ouml;yleyse İsl&acirc;m dinini kabul edin ve M&uuml;sl&uuml;man olun ki, M&uuml;sl&uuml;manların menfaat ve zararlarına ortak olasınız.&rdquo;&zwnj; Hıristiyanlar bunu kabul etmeyince, Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;&Ouml;yleyse sizinle savaşacağım.&rdquo;&zwnj; Onlar ş&ouml;yle dediler: &ldquo;Bizim Arap milleti ile savaşmaya g&uuml;c&uuml;m&uuml;z yoktur. Fakat seninle bir anlaşma yapmaya hazırız. Eğer bizimle savaşmaz, bizi korkutmaz ve bizi kendi dinimizden d&ouml;nd&uuml;rmezseniz, her yıl size iki bin tane elbise veririz. Bunların yarısını safer ayında ve yarısını da recep ayında veririz. Bundan başka, bir de demirden dokunan otuz adet zırh veririz.&rdquo;&zwnj; Peygamber (s.a.a) de buna razı oldu ve daha sonra ş&ouml;yle buyurdu:<br />\n	&ldquo;Canım elinde olan Allah&rsquo;a andolsun ki, Necran ehlinin hel&acirc;k olma vakti gelip &ccedil;atmıştı. Eğer onlar m&uuml;bahele etmiş olsalardı, ş&uuml;phesiz ki suret değişip maymun ve domuz olacaklardı ve bu sahra onlar i&ccedil;in ateşten bir cehenneme d&ouml;necekti. Hatta ağa&ccedil;ların &uuml;st&uuml;ndeki kuşlar da dahil olmak &uuml;zere Necran ehlinin hepsi hel&acirc;k olacaktı ve bir yıl bile ge&ccedil;meden b&uuml;t&uuml;n Hıristiyanlar yok olup gideceklerdi.&rdquo;&zwnj;<br />\n	Zemahşer&icirc;, bu olayı naklettikten sonra, M&uuml;bahele Ayeti&#39;nin tefsiriyle ilgili olarak Ehl-i Beyt&rsquo;in b&uuml;y&uuml;kl&uuml;ğ&uuml; hakkında Aişe&rsquo;den rivayet ettiği bir hadis ile Ehl-i Beyt&rsquo;in makamını a&ccedil;ıklıyor ve ş&ouml;yle diyor:<br />\n	&ldquo;Allah-u Teala bu ayette, onları &#39;kendimiz&#39; diye tabir edilen kimseden de &ouml;nce zikretmiştir ki, onların Allah katındaki &ouml;zel makamlarını ve yakınlık derecelerini a&ccedil;ık&ccedil;a bildirsin. Bu ayet, &#39;Ashab-ı Kisa&#39;nın[3] fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;ne en b&uuml;y&uuml;k ve en g&uuml;&ccedil;l&uuml; bir delildir.<br />\n	Aynı zamanda bu olay, Hz. Resulullah&#39;ın n&uuml;b&uuml;vvetinin doğruluğuna da g&uuml;zel bir delildir. Zira ister dost olsun, ister d&uuml;şman, hi&ccedil;bir şahıs, Hıristiyanların, Hz. Peygamber (s.a.a)&#39;in m&uuml;bahele isteğini kabul ettiklerini nakletmemiştir.&quot;[4]<br />\n	İman ordusuyla şirk ordusunun karşı karşıya geldiği bu olayda sadece bunların &ouml;ne &ccedil;ıkması, onların hidayet &ouml;nderleri, &uuml;mmetin se&ccedil;kinleri, ileri gelenleri ve &uuml;mmet i&ccedil;inde duları geri d&ouml;nmeyen, s&ouml;zleri yalanlanmayan en temiz ve en kutsal kişiler olduklarını g&ouml;stermektedir.<br />\n	İşte buradan şunu anlıyoruz: Ehl-i Beyt&rsquo;ten gelen fikirler, h&uuml;k&uuml;mler, hadisler, tefsirler ve hidayetler, tertemiz bir kaynaktan sadır olduğu i&ccedil;in hak ve g&uuml;venilirdir; s&ouml;zleri, amelleri ve yollarının doğruluğunda hi&ccedil;bir kuşku bulunmayan şahıslar, onlardır.<br />\n	Kur&rsquo;an-ı Kerim, Ehl-i Beyt ile İsl&acirc;m d&uuml;şmanlarına meydan okuyup, l&acirc;net ve azabın, onlardan y&uuml;z &ccedil;eviren d&uuml;şmanların &uuml;zerine kılınmasını istemiştir. Eğer Ehl-i Beyt (a.s)&#39;ın s&ouml;zleri, amelleri ve yollarının doğruluğu kesin olmasaydı, hi&ccedil;bir zaman Allah-u Teala b&ouml;yle bir şeref ve makamı onlara vermezdi ve Kur&rsquo;an-ı Kerim onlardan bu şekilde s&ouml;z etmezdi.<br />\n	Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k m&uuml;fessirlerinden Fahr-i Raz&icirc; de, Tefsir-i Kebir adlı eserinde Zemahşer&icirc;&#39;nin naklettiği rivayeti aynen nakletmiş ve s&ouml;z konusu ayetin tefsirinde Zemahşer&icirc;&rsquo;nin s&ouml;zlerine katılarak şunu da eklemiştir:<br />\n	&ldquo;Bil ki, bu hadisin doğru olduğuna tefsir ve hadis ehli ittifak ve icma etmişlerdir.&rdquo;&zwnj;[5]<br />\n	Merhum Allame Tabataba&icirc;, Tefsir&#39;ul-Mizan&#39;da, Peygamber (s.a.a)&rsquo;in, Allah Teala&rsquo;nın emriyle Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i yanına alarak d&uuml;şmanlarla m&uuml;bahele etmek istediğini s&ouml;yledikten sonra aynen şunları yazıyor:<br />\n	&ldquo;Hadis alimlerinin hepsi, bu rivayeti nakletmiş ve kabul etmişlerdir. Sahih-i M&uuml;slim, Sahih-i Tirmiz&icirc; ve diğer meşhur hadis yazarları da, onu kendi kitaplarında kaydetmişlerdir. Tarih&ccedil;iler de, bu olayı onaylamışlardır. Mufessirler de, bu olayı hi&ccedil;bir ş&uuml;phe ve itiraz etmeden kendi tefsirlerinde anlatmışlardır. Bunlar arasında Taber&icirc;, Ebu&#39;l-Fida, İbn-i Kesir, Suyut&icirc; ve diğerleri gibi hadis ve tarih alanında meşhur olan alimler de yer alırlar.&quot;<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, m&uuml;fessirler bu şekilde Ehl-i Beyt&#39;in kimler olduğu ve onları sevmenin &uuml;mmete farz olduğu hakkında icma etmişlerdir.<br />\n	B&ouml;ylece, daha &ouml;nce zikredilen iki ayette Ali, Fatıma, Hasan ve H&uuml;seyin&#39;den ibaret olan Ehl-i Beyt&rsquo;in pak ve tertemiz olduklarını ve bundan dolayı da sevgilerinin herkese farz olduğunu bildiriliyor; bu ayette de Hz. Resulullah (s.a.a)&#39;a, onlar vasıtasıyla d&uuml;şmanlarla m&uuml;bahele etmesi emredilerek onların y&uuml;ce ve mukaddes makamları beyan ediliyor. Eğer Ehl-i Beyt&rsquo;in Allah yanında se&ccedil;kin ve &ouml;zel bir yeri olmasaydı, Y&uuml;ce Allah asla Peygamber&rsquo;ine, onlarla Allah&rsquo;ın d&uuml;şmanlarıyla m&uuml;bahele etmesini ve onları vasıta kılarak azap ve l&acirc;netin yalancıların &uuml;zerine nazil olmasını istemesini emretmezdi.<br />\n	Bu ayette dakik edeb&icirc; incelikler de vardır ki, onlara da dikkat etmek gerekir. Mesela; ayet-i kerimede &ldquo;&ccedil;ocuklarımız, kadınlarımız ve kendilerimiz&rdquo;&zwnj; denilerek Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) Hz. Peygamber&#39;e izafe edilmiştir.<br />\n	Eğer bu olay pratikte ger&ccedil;ekleşmez ve Hz. Peygamber (s.a.a) amel&icirc; olarak isimlerini zikrettiğimiz o mukaddes zatlarla m&uuml;baheleye &ccedil;ıkmasaydı, bu s&ouml;zlerle başka şahısların akla gelmesi m&uuml;mk&uuml;nd&uuml;. Mesela; &ldquo;kadınlarımız&rdquo;&zwnj; kelimesiyle Hz. Fatıma (a.s) ve Peygamber (s.a.a)&#39;in diğer kızları ve &ldquo;kendilerimiz&rdquo;&zwnj; kelimesiyle de yalnızca Peygamber (s.a.a)&rsquo;in kendisi anlaşılabilirdi. Ancak Peygamber-i Ekrem&rsquo;in başkalarını değil de bu d&ouml;rt şahsiyeti m&uuml;bahele i&ccedil;in kendisiyle g&ouml;t&uuml;rmesi, bize şunu bildirmektedir: Bu &uuml;mmetin kadınlarının en se&ccedil;kini ve onların &ouml;rneği, Hz. Fatıma (a.s)&rsquo;dır ve &uuml;mmetin evlatlarının en se&ccedil;kini, Hz. Hasan (a.s) ile Hz. H&uuml;seyin (a.s)&#39;dir ve Kur&rsquo;an-ı Kerim onları Peygamber&rsquo;in evlatları olarak kabul etmiştir. &ldquo;Kendilerimiz&rdquo;&zwnj; kelimesiyle de Kur&rsquo;an-ı Kerim, Hz. Ali&#39;yi Peygamber&#39;in kendi canı sayılacak bir makama sahip olduğunu a&ccedil;ıklamıştır.</p>\n\n<p>\n	-------------------------------------------------------</p>\n\n<p>\n	[1]- Necran Hıristiyanlarının heyeti &uuml;&ccedil; kişiden oluşmuştu. Bunlardan biri, &ldquo;&Acirc;kıb&rdquo;&zwnj; lakabını taşıyan &ldquo;Abdulmesih&rdquo;&zwnj; idi ki bu zat heyetin başkanı idi. Diğeri, &ldquo;Seyyid&rdquo;&zwnj; vasfını taşıyan &ldquo;Eyhem&rdquo;&zwnj;; &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise &ldquo;Ebu Hatem b. Alkame&rdquo;&zwnj; isimli papazdı. İbn-i Sabbağ Malik&icirc;, el-F&uuml;sul&rsquo;&uuml;l-M&uuml;himme, Mukaddime.<br />\n	[2] - Zemahşer&icirc;, Tefsirinde ş&ouml;yle diyor: &ldquo;M&uuml;bahele&rdquo;&zwnj; kelimesi &ldquo;Behele&rdquo;&zwnj; maddesinden olup l&uuml;gatta &ldquo;l&acirc;net etmek&rdquo;&zwnj; manasına gelmektedir. Daha sonra bu kelimeyi &ldquo;her &ccedil;eşit dua etmek&rdquo;&zwnj; manasında da kullanmışlardır; l&acirc;net ve beddua olmasa bile.<br />\n	[3]- &ldquo;Ashab-ı Kisa&rdquo;&zwnj; Hz. Peygamberin (s.a.a) abasının altında bir araya gelen ve haklarında Tathir Ayeti nazil olan kimselere denmektedir ve onlar, Hz. Peygamber (s.a.a), Hz. Ali, Hz. Fatıma, Hz. Hasan ve Hz. H&uuml;seyin&rsquo;dir. Bu ayetin a&ccedil;ıklaması daha &ouml;nce ge&ccedil;mişti.<br />\n	[4]- Zemahşer&icirc;, Tefsir-i Keşşaf, Al-i İmran S&ucirc;resi, 61. ayet.<br />\n	[5]- Fahr-i Raz&icirc;, Tefsir-i Kebir, Al-i İmran S&ucirc;resi, 61. ayet (M&uuml;bahele Ayeti).</p>','Mübahele Ayeti','','publish','closed','open','','mubahele-ayeti','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2953',0,'post','',0),(2954,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<h2>\n	Kur&#39;an-i Kerim&#39;de Sosyal İlişkiler</h2>\n\n<p>\n	Kur&#39;an, hitaplarını &ccedil;oğul kiplerde s&ouml;yleyerek halkı birliğe &ccedil;ağırmakta ve sosyal meselelere ilişkin hayatın tanzim edilmesinde toplumu sorumlu tutmakta ve insanın fıtratına uygun olan, beşerin en g&uuml;zel bi&ccedil;imde yaratılış ilkesine uyum sağlayan birtakım kanun ve s&uuml;nnetleri bizlere bildirmektedir.<br />\n	Bu sebepledir ki, b&ouml;l&uuml;nmeye yol a&ccedil;arak eşrefi mahluku esfeli safilin derecesine iten b&uuml;t&uuml;n hal ve davranış bi&ccedil;imlerini şiddetle kınamış, ilahi rızaya uygun olan birlik, sevgi ve muhabbete yol a&ccedil;an hal ve davranışları ise &ouml;vm&uuml;şt&uuml;r. Şeytanın ığva aracı olan ırk&ccedil;ılık, kabilecilik, zaman, mekan, iklim ve benzeri farklılıklardan doğan ayrımlara ise, sadece toplumların birbirleriyle olan tanışma &ccedil;er&ccedil;evesi dahilinde izin buyurmaktadır. Hal b&ouml;yle olunca, İslam insanların birbirlerinin rengi, makamı, maddi durumu, soysop vb. şeytani fısıltılardan dolayı k&uuml;&ccedil;&uuml;msemelerini veya birbirlerine karşı b&ouml;b&uuml;rlenmelerini şiddetle reddetmekte ve bu davranış bi&ccedil;imlerini cahiliye adetleri olarak değerlendirmektedir. &Uuml;st&uuml;nl&uuml;ğ&uuml; ise Allah&#39;a olan yakınlıkta, Allah&#39;tan &ccedil;ekinip emirlerine uymakta ve O&#39;nun yasaklarından sakınmakta g&ouml;rmektedir. Fertlerin birbiriyle olan ilişkilerinde g&uuml;zel kardeşlik ilkelerine riayet etmeyi buyuruyor: &quot;M&uuml;&#39;minler ancak kardeştirler.&quot;[1] ayeti kerimesiyle b&uuml;t&uuml;n m&uuml;sl&uuml;manlara farz kılmakla yetinmeyip evrensel bir inan&ccedil; olduğu i&ccedil;in samimiyet ve adeletin, inananinanmayan ayrımı yapılmaksızın b&uuml;t&uuml;n beşer arasında uygulanmasını şart koşarak herhangi bir şahıs veya grup fitne &ccedil;ıkarma hayaline kapılıp zulmetme ve tecav&uuml;z hevesini tasarlamadık&ccedil;a onlarla eşitlik ve adalet esasınca muamele edilmesi, karşılıklı saygının t&uuml;m y&ouml;n&uuml;yle korunması gerektiğini vurgulamıştır. Kur&#39;&acirc;nı Kerim bu hususta ş&ouml;yle buyuruyor: &quot;Allah, sizinle din konusunda savaşmayan ve sizi yurtlarınızdan &ccedil;ıkarmayan kimselere iyilik etmekten, onlara adaletle davranmaktan sakındırmaz. Allah, adaletle muamele edenleri sever.&quot; Allah, ancak sizinle din konusunda savaşan, sizi yurtlarınızdan &ccedil;ıkaran ve &ccedil;ıkarılmanız i&ccedil;in yardımcı olanları dost edinmekten sizi sakındırır. Onları dost edinenler zalimlerin ta kendileridir.&quot;[2]<br />\n	&Ouml;te yandan insan &quot;en g&uuml;zel surette&quot;[3] yaratıldığından dolayı o en g&uuml;zel davranışla karşılaşma liyaketine sahiptir. İşte bunun i&ccedil;indir ki, Kur&#39;anı Kerim ş&ouml;yle buyuruyor:<br />\n	&quot;Kullarıma de ki: &lsquo;En g&uuml;zel olanı s&ouml;ylesinler.&rsquo; Ger&ccedil;ekten de şeytan onlar arasında pislik &ccedil;ıkarmaya &ccedil;alışıyor.&quot;[4] ve &quot;İnsanlara g&uuml;zel s&ouml;z s&ouml;yleyin&quot;[5]<br />\n	Bu ayetlerde ge&ccedil;en konuşma ve s&ouml;ylemekten maksat, sadece teorik davranış değildir, hayatın her safhasında pratiği m&uuml;mk&uuml;n olan davranış bi&ccedil;imidir.<br />\n	Her ne kadar İslam sınırlarına saldıran harici g&uuml;&ccedil;leri yok edinceye kadar onlarla savaşmak gerekiyorsa da, İslam sınırları i&ccedil;erisinde herhangi bir ihtilaf ve &ccedil;elişki ortaya &ccedil;ıkarsa zahirde d&uuml;şman sayılan m&uuml;sl&uuml;man kardeşi yok edici fiillerden ka&ccedil;ınmak ve d&uuml;şmanlığı gidermek gerekir.</p>\n\n<p>\n	D&uuml;şmanı yok edip ortadan kaldırmak &ccedil;ok zor bir iş değildir. D&uuml;şmanlığı giderip insanları dostluk ortamına kavuşturmak &ccedil;ok zor bir iştir ve bunu ancak salih d&uuml;ş&uuml;n&uuml;rler başarabilir. &quot;İyilikle k&ouml;t&uuml;l&uuml;k bir olmaz. Sen k&ouml;t&uuml;l&uuml;ğ&uuml; en g&uuml;zel olan şeyle sav. İşte o zaman seninle arasında d&uuml;şmanlık bulunan kimse sanki sıcak bir dost oluverir.&quot;[6]<br />\n	Binaenaleyh, İslam muhiti, sevgi ve muhabbet ekseni etrafında d&ouml;nen aile muhitine benzer. Bu muhitte devamlı olarak &quot;Onlarla iyilikle ge&ccedil;inin&quot; nidası duyulmakta ve fertlerin hem birbirleriyle kaynaşıp birleşmeleri ve hem birbirlerinden ayrılmaları, ihsan ve iyiliklere bağlı bulunmaktadır. &quot;Ya iyilikle tutmak, ya da g&uuml;zellikle salıvermek.&quot; B&uuml;y&uuml;klere karşı ise &quot;Onlardan biri ya da ikisi senin yanında ihtiyarlık yaşına varırsa onlara asla sert konuşma, onlara bağırma, onlarla g&uuml;zel konuş.&quot; emri s&uuml;rekli saygılı olmayı vurgulamaktadır. Buna karşılık b&uuml;y&uuml;klerin akıllarından kaynaklanan sevgileri devamlı olarak k&uuml;&ccedil;&uuml;klerin yaşantısına kesintisiz olarak muhabbet &uuml;r&uuml;nlerini sunmaktadır. İşte İslam toplumunda ge&ccedil;im ve davranış &uuml;sulleri bu ilkeler &uuml;zerine kuruludur.<br />\n	Kur&#39;anı Kerim&#39;e g&ouml;re; toplumsal hayatın hukuku ilişkileri eşitlik ve karşılıklı adalet temelleri &uuml;zerine dayalıdır. Bu y&uuml;zden de adaleti emrettiği gibi zulmetmeyi de menediyor. Zulmetmek devamlı zulme boyun eğmekle i&ccedil;i&ccedil;edir. Bu konunun &ouml;nemi Kur&#39;anı Kerim&#39;in ayetlerinden istinbat edilmektedir. Zira Kur&#39;anı Kerim&#39;in bir&ccedil;ok ayeti b&uuml;t&uuml;n peygamberlerin mesajlarının adaletin uygulanması olduğunu a&ccedil;ıklamaktadır: &quot;Andolsun, biz, peygamberlerimizi apa&ccedil;ık belgelerle g&ouml;nderdik, insanlar adalet &uuml;zerinde dursunlar diye onlarla birlikte kitap ve mizan (adalet) indirdik.&quot;[7]<br />\n	&quot;Ey iman edenler, Allah i&ccedil;in adaleti ayakta tutup ona şahit olanlardan olun.&quot;[8]<br />\n	&quot;Ey iman edenler, Allah i&ccedil;in şahitler olarak adaleti ayakta tutanlardan olun.&quot;[9]<br />\n	Bu arada Kur&#39;&acirc;nı Kerim&#39;in adalete emreden ayetlerinin yanısıra bir kısım ayetleri de zul&uuml;m yapmayı nehyederek bu konuda zalimin zorbalığına karşı &ccedil;ıktığı gibi, zulme rıza g&ouml;sterilerek yaşanacak bir hayat şeklini de reddetmektedir. Ve ger&ccedil;ekte, zalim ile zulme rıza g&ouml;steren kişileri aynı kategori de değerlendirip her ikisini de şiddetle kınıyor. &quot;Ne zulmeder, ne de zulme boyun eğersiniz&quot;[10]<br />\n	Kur&#39;anı Kerim, kabiliyetlerin farklı olmasını bir imtihan ortamı ve toplum fertlerinin kendilerini ortaya koyarak toplumsal işlerin adil bir şekilde b&ouml;l&uuml;nmesi ve karşılıklı yararlanma i&ccedil;in bir vesile olarak değerlendiriyor. Her t&uuml;rl&uuml; horlamayı, şahsiyet kırmayı, tek y&ouml;nl&uuml; ve karşılıksız olarak yararlanmayı kabul etmiyor. &quot;Sizi yery&uuml;z&uuml;n&uuml;n halifeleri yapan, size verdiği şeylerde, sizi denemek i&ccedil;in, kiminizi kiminizden derecelerle &uuml;st&uuml;n kılan O&#39;dur. Ş&uuml;phesiz Rabb&#39;in, cezası &ccedil;abuk olandır ve O bağışlayan, merhamet edendir.&quot;[11]<br />\n	&quot;Onlar mı Rabb&#39;inin rahmetini b&ouml;l&uuml;yorlar. D&uuml;nya hayatında onların ge&ccedil;imliklerini aralarında biz taksim ettik ve onlardan kimini &ouml;tekine derecelerle &uuml;st&uuml;n kıldık ki, bazısı bazısına iş g&ouml;rd&uuml;rebilsin. Rabb&#39;inin rahmeti onların topladıklarından olduk&ccedil;a hayırlıdır.&quot;[12]</p>\n\n<p>\n	Allah&#39;ın kullarına verdiği her t&uuml;rl&uuml; nimet ve kemal onları denemeye y&ouml;neliktir. Bu nimetler verildiği kimselerin &uuml;st&uuml;nl&uuml;k ve kerametine, verilmeyen kimselerin horluğuna ve d&uuml;ş&uuml;kl&uuml;ğ&uuml;ne delalet etmemektedir. Dolayısıyla &quot;Ey iman edenler bir topluluk diğer bir toplulukla alay etmesin, belki (alay ettikleri kimseler) onlardan daha iyidirler. Kadınlar da diğer kadınlarla alay etmesin; belki onlar, kendilerinden daha iyidirler.&quot;[13] ayeti kerimesi her t&uuml;rl&uuml; horlama ve b&ouml;b&uuml;rlenmenin &ouml;n&uuml;n&uuml; alıp &ouml;zel, t&uuml;rel ve hatta toplumsal saygıyı korumayı fertten topluma kadar gerekli g&ouml;r&uuml;yor ki bu sayede medinei fazılanın (ideal toplumun) kurulma ortamı sağlanmış olsun. Medinei fazıla veya ideal toplumda her ferdin uygulaması gereken g&uuml;zel davranış, onun sorumluluğuna g&ouml;redir. Bu y&uuml;zden toplumun &ouml;nemli makamlarında bulunan kimselerin, bu konudaki sorumlulukları başkalarına oranla daha fazladır. Bunun i&ccedil;in Hz. Musa (a.s) ile Hz. Harun&#39;a (a.s) yumuşak konuşmakla din tebliğini başlatmaları gerektiği emrolundu. &quot;Ona yumuşak s&ouml;z s&ouml;yleyin, belki hatırlar veya korkar.&quot;[14] Ama Firavun, k&ouml;t&uuml; tercihi sonucu, kendi inat&ccedil;ı topluluğu ile birlikte denizde boğulup helak oldu.<br />\n	&quot;Sulardan onları kaplayıveren kaplayıverdi.&quot;[15]<br />\n	Hz. Resulullah&#39;a (s.a.a) da halka karşı sevgi, tevazu ve yumuşaklıkla davranması emrediliyor:<br />\n	&quot;Allah&#39;ın rahmetiyle onlara karşı yumuşak oldun. Eğer katı kalpli sert birisi olsaydın etrafından dağılıp giderlerdi.&quot;[16]<br />\n	Başkalarının g&ouml;r&uuml;ş&uuml;ne saygı g&ouml;stererek toplumda birliğin sağlanması, faal g&uuml;&ccedil;ler cezbedilip fikir sahiplerinin fikirlerinden yararlanılması i&ccedil;in &ccedil;ok g&uuml;zel bir toplayıcı ara&ccedil; olan meşveret de bu doğrultuda olduğundan Hz. Resulullah (s.a.a) da ona emrolunmuştur. Zaten Resulullah&#39;ın (s.a..a) davranış sireti de, Hak Teala&#39;nın tavsiyesi &uuml;zerine m&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml; olup merhametle davranmaktı. &quot;Sana tabi olan m&uuml;m&uuml;nlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml; ol.&quot;[17]<br />\n	Tuğyancılara karşı kesin şiddetli ve onurlu bir tavır alıp m&uuml;fsid insanlara hoşnutsuzluğunu bildirmesi de ilahi &ouml;nderin s&uuml;nnetlerindendir.<br />\n	&quot;Eğer sana isyan ederlerse de ki: Ger&ccedil;ekten ben sizin yaptıklarınızdan uzağım.&quot;[18]<br />\n	Kur&#39;anı Kerim&#39;de al&ccedil;ak g&ouml;n&uuml;ll&uuml; olmak, bazen &ccedil;ocuğun aziz baba ve annesi karşısında yaptığı gibi, k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;n&uuml; belirterek itaat etmek şeklindedir. &quot;Onlara (annebabaya) karşı merhametle al&ccedil;ak g&ouml;n&uuml;ll&uuml; ol.&quot;[19]<br />\n	Bazen de k&uuml;&ccedil;&uuml;ğe karşı ra&#39;fet ve merhamet g&ouml;stermek şeklindedir. İlahi bir &ouml;nderin g&ouml;revli olduğu al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ve m&uuml;tevazilik bu kısımdandır.<br />\n	Kur&#39;anı Kerim&#39;in muaşeret kurallarının iyileştirilmesindeki temel ama&ccedil;larından biri bu yolla parlak toplumsal ilişkilere dayalı ger&ccedil;ek huzura sahip uygar bir topluluk oluşturmaktır. İyi niyetli olma emrini de b&ouml;yle bir toplum i&ccedil;in karar kılmıştır. Zira m&uuml;fsid bir toplumda kandırılmaya vesile olan sadeliğin doğru olmamasına rağmen salih bir toplulukta da başkalarına karşı iyi niyetli olmak temel kurallardandır. &quot;Bir&ccedil;ok zanlardan ka&ccedil;ının, zira bazı zanlar ger&ccedil;ekten de g&uuml;nahtır.&quot;[19]</p>\n\n<p>\n	--------------------------------------------------------------</p>\n\n<p>\n	1 Hucurat/10<br />\n	2 Mumtehine/8.<br />\n	3 Tin/4.<br />\n	4 İsra/53.<br />\n	5 Fussilet/34.<br />\n	6 Hadid/25.<br />\n	7 Maide/8.<br />\n	8 Nisa/135.<br />\n	9 Bakara/279.<br />\n	10 En&#39;am/165.<br />\n	11Zuhruf/32.<br />\n	12 Hucurat/11.<br />\n	13 T&acirc;h&acirc;/44.<br />\n	14 T&acirc;h&acirc;/78.<br />\n	15 &Acirc;li İmran/159.<br />\n	16 Şuara/215.<br />\n	17 Şuara/216.<br />\n	18 İsr&acirc;/25.<br />\n	19 Hucurat/12.</p>','Kur\'anın Risaleti','','publish','closed','open','','kuranin-risaleti','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2954',0,'post','',0),(2955,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	Yer k&uuml;resinin &uuml;zerinde yaşamaya başladığı ilk zamanlardan bug&uuml;ne insanoğlu, hayatın bir&ccedil;ok alanında anlaşma ve akitler yapmış, hayatın yaşanılır kılınması i&ccedil;in &ccedil;oğunlukla bunlara bağlı kalarak varlığını s&uuml;rd&uuml;rmeye &ccedil;alışmıştır.<br />\n	Din ve ideolojileri ne olursa olsun, tarih boyunca insan toplulukların &ccedil;oğunun nezdinde ahde vefanın fazilet ve doğruluk &ouml;l&ccedil;&uuml;s&uuml; sayıldığını, vefasızlık, anlaşmayı bozma ve s&ouml;z&uuml; tutmamanın ise k&ouml;t&uuml; sayılıp yerildiğini g&ouml;rmekteyiz.<br />\n	İslam&rsquo;a gelince ahde vefanın &ccedil;ok daha fazla &ouml;nem taşıdığını, Kur&rsquo;an toplumunun mayasını oluşturan en bariz &ouml;zelliklerinden biri olduğunu g&ouml;rmekteyiz. İslam&rsquo;da ahde vefanın teşvik edildiğine, Allah Teala&rsquo;nın Kur&rsquo;an-ı Kerim&rsquo;de ahitlerine bağlı kalmaları i&ccedil;in M&uuml;&rsquo;minlere emrettiğine, bazı peygamberlerden &ouml;rnekler vererek ahde vefadaki hassasiyetlerine işaret ettiğine şahit olmaktayız.<br />\n	&ldquo;Ey iman edenler! Akitleri(n gereğini) yerine getiriniz&hellip;&rdquo;&zwnj; (Maide 1)<br />\n	Ayette ge&ccedil;en &ldquo;ukud&rdquo;&zwnj; kelimesini değerlendiren m&uuml;fessir ve fakihler, akit ve anlaşmaların k&uuml;lt&uuml;rel, ekonomik, sosyal, siyasi, askeri&hellip; anlaşmaları i&ccedil;ine aldığını M&uuml;sl&uuml;manların M&uuml;sl&uuml;manlarla ya da M&uuml;sl&uuml;man olmayanlarla yaptıkları anlaşmaların t&uuml;m&uuml;n&uuml; kapsadığını ileri s&uuml;rerler. Bu, ferdin toplulukla anlaşması olduğu gibi, topluluğun toplulukla anlaşması, topluluğun devletle anlaşması ya da devletin devletle anlaşması şeklinde olduk&ccedil;a geniş kapsamlıdır.<br />\n	M&uuml;sl&uuml;manca yaşamanın elde k&ouml;z tutma mesabesinde olduğu g&uuml;n&uuml;m&uuml;zde Kur&rsquo;an toplumunun akitlerine bağlı kalması daha fazla &ouml;nem taşımaktadır. İslam&rsquo;ın hakim olmadığı sistemlerde İslam hukuku &ccedil;er&ccedil;evesinde M&uuml;sl&uuml;manca yaşama ferdi a&ccedil;ıdan zor hatta imkansız olduğundan, İslami sorumlukların yerine getirilmesi ve haramlardan ka&ccedil;ınması i&ccedil;in M&uuml;sl&uuml;manların bir araya gelip cemaatleşmeleri zaruret halini almıştır. Cemaatleşmede uyulması gereken prensipler, bağlı kalınması gereken akitler vardır. İslami şahsiyetin korunması, M&uuml;sl&uuml;man toplumun sağlıklı bir şekilde varlığını s&uuml;rd&uuml;rmesi ve g&uuml;&ccedil;lenmesi i&ccedil;in Kur&rsquo;an toplumu fertlerinin vazifelerini hakkıyla icra etmeleri ve akitlerine bağlı kalmaları zaruri sayılmıştır.<br />\n	M&uuml;sl&uuml;man toplum ya da cemaatin temelinde ve yapılanmasında İslam&rsquo;a aykırılık yoksa Allah&rsquo;ın dostları dost, d&uuml;şmanları da d&uuml;şman kabul ediliyorsa bu toplulukla ahdi olanlar, keyifleri istediği i&ccedil;in ya da menfaatlerini bahane ederek ahitlerini bozamazlar. G&uuml;&ccedil; ve kabiliyetlerine g&ouml;re kendilerine tayin edilen farklı alanlarda g&ouml;rev &uuml;stlenebilirler. Hele hele M&uuml;sl&uuml;man topluma zarar vermek i&ccedil;in İslam d&uuml;şmanlarıyla işbirliğine girişmeleri ahde vefasızlık olduğu gibi, M&uuml;sl&uuml;manları zayıflatma ve İslam&rsquo;ın kalelerini yıkma anlamına geldiğinden İslam&rsquo;a savaş a&ccedil;ma niteliği taşımaktadır.<br />\n	İslami &ouml;ğretide ahde vefanın &ouml;nemini ve Kur&rsquo;an toplumunun en bariz vasfı olan bu &ouml;zelliği anlatan ayeti kerimelere kısaca g&ouml;z atalım:<br />\n	&ldquo;(Resul&uuml;m!) Kitap&#39;ta İsmail&#39;i de an. Ger&ccedil;ekten o, s&ouml;z&uuml;ne sadıktı, resul ve nebi idi.&rdquo;&zwnj; (Meryem Suresi 54)<br />\n	Ayeti Kerimede s&ouml;zde durmanın ve ahde vefanın peygamberlerin en bariz &ouml;zelliği olduğu Hz. İsmail (as)&rsquo;ın şahsında beyan edilmektedir.<br />\n	Bu ayetteki va&rsquo;d ile Allah Te&acirc;la ile Hz. İsmail (a.s) arasında olan va&rsquo;dler kastedilmiş olabileceği gibi, Hz. İsmail ile insanlar arasındaki va&#39;dler de kastedilmiş olabilir.<br />\n	Ayet-i Kerimede Hz. İsmail (a.s)&#39;in Allah Te&acirc;la&rsquo;ya itaat konusunda kendisine emredildiğine sadık kaldığına işaret edilmektedir. Hz. İsmail (as) da olduğu gibi ahde vefa b&uuml;t&uuml;n peygamberlerin ortak &ouml;zelliğidir.<br />\n	Burada Hz. İsmail (as)&rsquo;ın insanlara verdiği va&rsquo;d de kastedilmiş olabilir. Va&rsquo;dini hakkıyla yerine getirince Allah Teala tarafından bu g&uuml;zel huyu bir olgu olarak insanlara sunulmuştur. Bu konuda İbn-i Abbas&rsquo;dan ş&ouml;yle bir rivayet zikredilir: &quot;Hz İsmail, bir arkadaşına, onu bir yerde bekleyeceğini va&#39;detmişti ve onu orada bir yıl beklemişti. Yine o, kendisinin kurban edilmesine sabır g&ouml;stereceğine dair (babasına) s&ouml;z vermiş ve bunu hakkıyla yerine getirmiştir, &Ccedil;&uuml;nk&uuml; o, &quot;İnşallah sen beni sabredenlerden bulacaksın&quot; demişti.<br />\n	&ldquo;İyilik, y&uuml;zlerinizi doğu ve batı tarafına &ccedil;evirmeniz değildir. Asıl iyilik, o kimsenin yaptığıdır ki, Allah&#39;a, ahiret g&uuml;n&uuml;ne, meleklere, kitaplara, peygamberlere inanır. (Allah&#39;ın rızasını g&ouml;zeterek) yakınlara, yetimlere, yoksullara, yolda kalmışlara, dilenenlere ve k&ouml;lelere sevdiği maldan harcar, namaz kılar, zek&acirc;t verir. Antlaşma yaptığı zaman s&ouml;zlerini yerine getirir. Sıkıntı, hastalık ve savaş zamanlarında sabreder. İşte doğru olanlar, bu vasıfları taşıyanlardır. Muttakiler ancak onlardır!&rdquo;&zwnj; (Bakara Suresi, 177)<br />\n	Allah Te&acirc;la ahde vefayı iyiliğin g&ouml;stergesi saymaktadır. Verilen s&ouml;zleri tutma, yapılan anlaşmalara bağlı kalma iyilik kavramı ile nitelendirilmiştir. Ayet ve hadislerin genel yaklaşımına g&ouml;re ahde vefa, imanın, insanlığın ve olgun şahsiyetin g&ouml;stergesi kabul edilmiştir. İnsanlarla ilişkilerde g&uuml;ven ve emniyete yol a&ccedil;an bu vasıf ge&ccedil;erli olmadan sağlıklı ilişkilerden ve İslami ortamlardan bahsedilemez. S&ouml;zlere ve anlaşmalara bağlılık Allah Te&acirc;la&rsquo;ya verilen s&ouml;zde varlığını bulur. İnsanların s&ouml;zlerinde durmadıkları ve anlaşmalara uymadıkları toplumlarda endişe, korku ve huzursuzluk hakim olur. Verilen s&ouml;zlere inanılmadığı gibi, emniyet ortamı bozulur ve kimsenin kimseye g&uuml;veni kalmaz. Sarsıntıların baş g&ouml;sterdiği bu t&uuml;r toplumlarda meydana gelen bozulmalar hayatı yaşanmaz hale getirir.<br />\n	İslam&rsquo;ın ahde vefaya verdiği &ouml;nem, gerek M&uuml;sl&uuml;manlara gerekse de M&uuml;sl&uuml;man olmayanlara karşı verilen s&ouml;z&uuml; yerine getirme ve anlaşmalara bağlı kalmadaki titizlik, insanlık tarihi boyunca hi&ccedil;bir d&ouml;nemde yaşanmayan g&uuml;zelliklerin İslam&rsquo;ın hakim olduğu d&ouml;nemde yaşanmasına sebep olmuştur.<br />\n	&ldquo;Ger&ccedil;ekten m&uuml;minler kurtuluşa ermiştir; Yine onlar (o m&uuml;minler) ki, emanetlerine ve ahitlerine riayet ederler&rdquo;&zwnj; (M&uuml;&rsquo;minun Suresi 1 ve 8)<br />\n	Allah Te&acirc;l&acirc; m&uuml;&rsquo;minlerin, yani Kur&rsquo;an toplumunun kurtuluşa erdiğini bildirerek b&uuml;y&uuml;k m&uuml;jdeyi ilan etmektedir. Emanet ve ahitlerle ilgili ayete gelince Seyyid Kutup konuyu ş&ouml;yle bir yorumla a&ccedil;ıklamaktadır &ldquo;Aynı şekilde bağlı kalınması gereken ilk antlaşma fıtrat antlaşmasıdır. Bu antlaşmayı y&uuml;ce Allah, insan fıtratı ile kendi varlığına ve birliğine iman etmesi şartı ile ger&ccedil;ekleştirmiştir. B&uuml;t&uuml;n s&ouml;zleşme ve antlaşmalar bu ilk antlaşmaya dayanır. Bu y&uuml;zden m&uuml;&#39;min, yaptığı b&uuml;t&uuml;n s&ouml;zleşmelerde Allah&#39;ı şahit tutar. O&#39;na bağlılık i&ccedil;inde Allah korkusunu g&ouml;z &ouml;n&uuml;nde bulundurur.&rdquo;&zwnj;<br />\n	Emanete bağlı kalma ve akitleri yerine getirmenin Kur&rsquo;an toplumunun en bariz &ouml;zelliklerinden olduğu yukarıda ifade edilmişti. Zaman ve şartlar ne olursa olsun M&uuml;sl&uuml;manlar sorumluluklarını yerine getirmekle y&uuml;k&uuml;ml&uuml;d&uuml;r. İslam&rsquo;ın hakim olmadığı yerde de M&uuml;sl&uuml;manların sorumlulukları devam eder. M&uuml;sl&uuml;manların varlığı toplumlarda g&uuml;ven ve huzurun hakim olmasına yol a&ccedil;ar. Bu vasıfların icrası aynı zamanda M&uuml;sl&uuml;manların hal diliyle insanlara hitabı ve tebliği olup, &ouml;n ayak oldukları g&uuml;zelliklerin topluma hakim olmasıyla insanların İslam&rsquo;a doğru cezp edilmesine sebep olurlar.<br />\n	&ldquo;Hacc-ı ekber (en b&uuml;y&uuml;k hac) g&uuml;n&uuml;nde Allah ve Res&ucirc;l&uuml;nden insanlara bir bildiridir: Allah ve Res&ucirc;l&uuml; m&uuml;şriklerden uzaktır. Eğer tevbe ederseniz, bu sizin i&ccedil;in daha hayırlıdır. Ve eğer y&uuml;z &ccedil;evirirseniz bilin ki, siz Allah&#39;ı &acirc;ciz bırakacak değilsiniz. (Ey Muhammed)! o k&acirc;firlere elem verici bir azabı m&uuml;jdele! Ancak kendileriyle antlaşma yaptığınız m&uuml;şriklerden (antlaşma şartlarına uyan) hi&ccedil;bir şeyi size eksik bırakmayan ve sizin aleyhinize herhangi bir kimseye arka &ccedil;ıkmayanlar (bu h&uuml;km&uuml;n) dışındadır. Onların antlaşmalarını, s&uuml;releri bitinceye kadar tamamlayınız. Allah (haksızlıktan) sakınanları sever.&rdquo;&zwnj; (Tevbe Suresi 3-4)<br />\n	Muhataplar hangi din ve d&uuml;ş&uuml;nceye sahip olurlarsa olsunlar, ahde vefada bulunup ihanete kalkışmadık&ccedil;a anlaşma ve ahitlerin ge&ccedil;erli olduğu, M&uuml;sl&uuml;manların b&uuml;t&uuml;n i&ccedil;tenlikle buna bağlı olacağı ifadesi, İslam&rsquo;ın verdiği g&uuml;vene ve insanlara sunduğu g&uuml;zelliklere işaret eder. Arap yarımadasının İslam&rsquo;ın bayrağı altında toplandığı, şirkin k&ouml;k&uuml;n&uuml;n kazılmaya başlandığı bir d&ouml;nemde Allah Teala&rsquo;nın, M&uuml;sl&uuml;manların ahde vefadaki olgunluk ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;zler &ouml;n&uuml;ne sermesi ve anlaşmaların belirlenen tarihe kadar ge&ccedil;erliliğinin garanti edilmesi, Kur&rsquo;an toplumunun ahde bağlılıktaki hassasiyetinin ulaştığı boyutları haber vermesi a&ccedil;ısından &ouml;nemlidir.</p>','Kur\'an\'da Ahde Vefa','','publish','closed','open','','kuranda-ahde-vefa','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2955',0,'post','',0),(2956,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	Kuran&#39;ı Kerim her y&ouml;n&uuml;yle y&uuml;ce Allah&#39;ın kel&acirc;mıdır; kelimeleri, harfleri ve muhtevası hepsi Allah katındandır. Fakat bazıları Kuran&#39;ın sadece muhtevasının Allah katından olduğunu ama şekli yapısının Peygamber (s.a.a) tarafından olduğunu iddia etmektedirler.<br />\n	Bunlara g&ouml;re, vahyin i&ccedil;erdiği mana Allah tarafından peygamberlerin kalbine verilmiş, peygamber ise bu manaları mevcut şekildeki l&acirc;fız ve c&uuml;mle kalıbına d&ouml;km&uuml;şt&uuml;r.<br />\n	Bu d&uuml;ş&uuml;nceye varmanın nedeni şu ayetlerin yorumundan kaynaklanmaktadır:<br />\n	&quot;Allah&#39;ın izniyle Kuran&#39;ı senin kalbine indirmiştir.&quot; &quot;Onu R&ucirc;hu&#39;l-emin (Cebrail) , senin kalbine indirmiştir.&quot;<br />\n	Bu ayetlerin &ouml;zeti şudur; Kuran, algılama ve idrak merkezi olan kalbe yani Peygamber&#39;in kalbine nazil olmuştur. L&acirc;kin bu g&ouml;r&uuml;ş tamamen delilsiz ve &ouml;nemi olmayan bir iddiadan ibarettir,&ccedil;&uuml;nk&uuml; Kuran&#39;ın a&ccedil;ık ve net olan ayetleri bunu reddetmektedir.<br />\n	M&uuml;sl&uuml;manların ilk g&uuml;nden bug&uuml;ne kadar yaklaşımları ve ortak d&uuml;ş&uuml;nceleri bunun aksi y&ouml;n&uuml;ndedir. Ayrıca bu varsayım c&uuml;mle d&uuml;zenindeki g&uuml;zellik ve ibarelerdeki fesahat ve bel&acirc;gat ile ilgili olan Kuran&#39;ın mucize oluşuyla da &ccedil;elişmektedir. Kuran&#39;ın mucize oluşu ve diğer insanların benzer sureler getirmekte aciz kalmaları Peygamber&#39;i de i&ccedil;ine almaktadır. Kelime ve c&uuml;mleler Peygamber&#39;e ait olsaydı, muarız insanlar bu kadar acziyet g&ouml;stermeyeceklerdi.<br />\n	Yukarıdaki iki ayet hakkında b&ouml;yle bir yaklaşım olduk&ccedil;a y&uuml;zeyseldir; zira bu iki ayette kastedilen kalp, Peygamber&#39;in hakik&icirc; şahsiyetinin simgesi olan i&ccedil; &acirc;lemidir.<br />\n	Vahyin alınması da ancak bu yolla m&uuml;mk&uuml;n olabilir; &ccedil;&uuml;nk&uuml; vahyi mesaj dış duyularla algılanabilecek bir şekilde ger&ccedil;ekleşmez. Bu mesajın alınması kendisine m&uuml;nasip olan cihazı gerekli kılmaktadır.<br />\n	Bu cihaz da tek&acirc;m&uuml;l&uuml;n zirvesine ulaşmış olan Peygamber&#39;in şahsiyetinin manev&icirc; &acirc;lemidir. Ancak bu kanun ile il&acirc;h&icirc; mesaj alınıp, korunup, a&ccedil;ıklanabilir.<br />\n	Kuran c&uuml;mle ve kelime yapısının Allah&#39;tan olduğunu ve vahiy ile şekillendiğini a&ccedil;ık&ccedil;a buyurmaktadır. Kuran-ı Kerim&#39;in bir&ccedil;ok yerinde til&acirc;vet, tertil ve kıraat s&ouml;zc&uuml;kleri kullanılmıştır.<br />\n	Bu &uuml;&ccedil; s&ouml;zc&uuml;k de Arap dil ve gramer kurallarınca başkası tarafından hazırlanan bir şeyin farklı şekillerde okunması anlamına gelir, yani hem kelime hem de mana her ikisi de başkasına aittir.<br />\n	Dillendiren kişi sadece okuyor ve kendisinden bir şey eklemiyor. L&uuml;gat anlamıyla &quot;Kıraat&quot; (okuma), başkası tarafından d&uuml;zenlenmiş olan kelime ve ibarelerin okunmasına denilir.<br />\n	Kelime ve c&uuml;mleler kişinin kendisi tarafından hazırlanmış olursa kıraat kelimesi kullanılmaz. &quot;til&acirc;vet&quot; de aynı h&uuml;km&uuml; taşımaktadır. Bunun i&ccedil;indir ki fakihler ş&ouml;yle diyorlar: Kıraat kelimenin okunmasından ibarettir. Buna karşılık olarak &quot;tekell&uuml;m&quot; veya &quot;kel&acirc;m&quot; da mananın dile getirilmesidir. Şiir okunmasında da durum bundan ibarettir.<br />\n	Eğer kişinin kendisi bir şiiri yazıp okursa buna &quot;inşa&quot; denilir, fakat ge&ccedil;mişte yazılmış veya başkasına ait olan bir şiiri okursa, buna &quot;inşad&quot; denilir, &quot;inşa&quot; ansızın bir şeyi dile getirmeğe denir, &quot;inşad&quot; ise ge&ccedil;mişte s&ouml;ylenen şiirin tekrar okunmasıdır.<br />\n	&quot;Kıraat&quot; da kelime ve c&uuml;mleleri daha &ouml;nce hazırlanmış olan bir &#39;nesrin&#39; (d&uuml;z yazı) okunması ,&quot;tekell&uuml;m&quot; ise kişinin kendisine ait olan bir mana ve mefhumu kelimelere d&ouml;k&uuml;p canlandırması demektir.<br />\n	Bu a&ccedil;ıklamalarla varılan sonu&ccedil; şudur; Kuran&#39;ın kelime ve c&uuml;mle tertiplerinin Peygamber (s.a.a) tarafından olması m&uuml;mk&uuml;n değildir; &ccedil;&uuml;nk&uuml; Peygamber (s.a.a) ancak Allah tarafından hazırlanmış olan metni kıraat veya til&acirc;vet etmiştir. Kuran&#39;ın hi&ccedil;bir yerinde Peygamber&#39;in onu tekell&uuml;m ettiği s&ouml;ylenmemiştir.<br />\n	&quot;Kuran okuduğun zaman o kovulmuş şeytandan Allah&#39;a sığın!&quot; &quot;Biz, Kuran okuduğun zaman, seninle ahirete inanmayanların arasına gizleyici bir &ouml;rt&uuml; &ccedil;ekeriz.&quot; &quot;Biz onu, Kuran olarak, insanlara dura dura okuyasın diye (ayet ayet, sure sure) ayırdık ve onu peyderpey indirdik.&quot;<br />\n	&quot;Sana Kuran&#39;ı okutacağız ve sen onu unutmayacaksın.&quot; &quot;&Ccedil;&uuml;nk&uuml; &uuml;mm&icirc;lere i&ccedil;lerinden, kendilerine ayetlerini okuyan, onları temizleyen, onlara Kitab&#39;ı ve hikmeti &ouml;ğreten bir peygamber g&ouml;nderen O&#39;dur. Kuşkusuz onlar &ouml;nceden apa&ccedil;ık bir sapıklık i&ccedil;indeydiler.&quot; &quot;Ve Kuran okumakla emrolundum.&quot;<br />\n	&quot;Rabbinin kitabından sana vahyedileni oku.&quot;<br />\n	Bu ve buna benzer şekillerde Kuran&#39;ın til&acirc;vetini peygamberlere istinat edip, okunmasını emreden ayetler &ccedil;oktur. Diğer taraftan Kuran a&ccedil;ık&ccedil;a, &quot;Allah kel&acirc;mı&quot; olarak tanımlanmıştır:<br />\n	&quot;Ve eğer m&uuml;şriklerden biri senden aman dilerse, Allah&#39;ın kel&acirc;mını işitip dinleyinceye kadar ona aman ver, sonra (M&uuml;sl&uuml;man olmazsa) onu g&uuml;ven i&ccedil;inde bulunacağı bir yere ulaştır.<br />\n	İşte bu (m&uuml;samaha), onların, bilmeyen bir kavim olmalarından dolayıdır.&quot; &quot;Onlar Allah&#39;ın s&ouml;z&uuml;n&uuml; değiştirmek isterler.&quot; Kendi g&ouml;r&uuml;şlerini esas alarak tefsir yapanlar hakkında bir kuts&icirc; hadiste ş&ouml;yle denilmektedir:<br />\n	&quot;Kendi g&ouml;r&uuml;ş&uuml;yle kel&acirc;mımı tefsir eden bana iman etmemiştir.&quot; Başka bir hadiste de ş&ouml;yle denilmiştir: &quot;O (Kuran), Allah kel&acirc;mıdır ve tevili insan kel&acirc;mına benzemez.&quot;<br />\n	Ayrıca y&uuml;ce Allah a&ccedil;ık bir şekilde buyuruyor ki; Kuran&#39;ı Arap&ccedil;a indirdim, bu da Kuran&#39;ın kelime yapısının vahiy olduğunu g&ouml;stermektedir. Bazı kuşkucuların ş&uuml;pheleri i&ccedil;in dayanak olarak g&ouml;sterdikleri Şuara suresinin 192 ile 195. ayetlerinde de bu ger&ccedil;ek a&ccedil;ık bir şekilde buyrulmuştur. Ayet ş&ouml;yledir:<br />\n	&quot;Muhakkak ki o (Kuran) &acirc;lemlerin Rabbinin indirmesidir. (Resul&uuml;m!) Onu R&ucirc;hu&#39;l-emin (Cebrail) indirdi. Senin kalbine; uyarıcılardan olman i&ccedil;in, apa&ccedil;ık Arap&ccedil;a bir dille.&quot;<br />\n	&Ouml;yleyse Kuran-ı Kerim&#39;in hem kelime hem de mana a&ccedil;ısından vahiy olduğu kesindir ve bu hususta hi&ccedil;bir ş&uuml;phe bulunmamaktadır. Kuran her y&ouml;n&uuml;yle Allah&#39;ın s&ouml;z&uuml;d&uuml;r, mana itibar&icirc;yle mucize olmakla birlikte kelime ve c&uuml;mle yapısıyla da mucize olan b&ouml;yle bir s&ouml;z&uuml;n Peygamber&#39;in buyurmuş olması m&uuml;mk&uuml;n değildir.<br />\n	Daha &ouml;nceden de belirttiğimiz gibi, tehaddi ayetleri insanları benzer ayetler getirmeye &ccedil;ağırarak meydan okumuştur, bu meydan okuyuş Peygamber&#39;i de kapsamaktadır.</p>','Kur’an’ın Yapısı','','publish','closed','open','','kuranin-yapisi','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2956',0,'post','',0),(2957,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	Kuran&icirc; ilimlerde &ccedil;ok &ouml;nemli olan ve mutlaka &uuml;zerinde durulması gerekilen konulardan biri de Mekk&icirc; ve Meden&icirc; olan sureleri tanımaktır, &ccedil;&uuml;nk&uuml;:<br />\n	1- İslam tarihini bilmek, &ouml;zellikle surelerin ve ayetlerin zincirleme ve aşamalı inişi hakkında sağlıklı bir bilgi edinmek, ancak Mekk&icirc; Meden&icirc; sureleri tanımakla m&uuml;mk&uuml;n olabilir.<br />\n	İnsan s&uuml;rekli olarak, tarihi h&acirc;diseler hakkında bilgi edinmek ve bu olayların nerede, ne zaman ve hangi etkenlere binaen ger&ccedil;ekleştiğini &ouml;ğrenmek i&ccedil;in bir tel&acirc;ş ve &ccedil;aba i&ccedil;erisindedir.<br />\n	Bu y&uuml;zden Mekk&icirc; ve Meden&icirc; ayetleri tanıyıp birbirlerinden ayırt etmek, İslam&quot;ın yasama tarihinin anlaşılmasında &ouml;nemli katkı sağlayacaktır.<br />\n	2-Ayetin i&ccedil;eriğinin anlaşılması fıkıhsal delil getirmelerde ve h&uuml;k&uuml;mleri ortaya &ccedil;ıkarmada &ouml;nemli bir konuma sahiptir. Kimi zaman ayet Mekke&quot;de nazil olmasına rağmen ayetten bir h&uuml;k&uuml;m anlaşılmaktadır, ama Mekke d&ouml;neminde hen&uuml;z fıkıhsal h&uuml;k&uuml;mler belirtilmeye başlanmamıştı.<br />\n	Bu gibi durumlarda ya ayeti tevil etmeli yahut başka bir şekilde tefsir etmeliyiz. &Ouml;rneğin k&acirc;firlerin, k&acirc;fir oldukları d&ouml;nemde şer&quot;i f&uuml;rulara m&uuml;kellef olup olmadıkları tartışma konusudur.<br />\n	Fakihlerin &ccedil;oğu onları k&uuml;f&uuml;r halinde şer&quot;i teferruatla m&uuml;kellef bilmemektedir ve bunun i&ccedil;in de ellerinde bir&ccedil;ok delil ve rivayet bulunmaktadır. Lakin k&acirc;firleri k&uuml;f&uuml;r halinde şer&quot;i f&uuml;rulara m&uuml;kellef bilen diğer bir grup &acirc;lim ise; bu s&ouml;zlerine delil olarak Fussilet suresinin yedinci ayetini g&ouml;stermektedirler. Ayette, m&uuml;şrikler zek&acirc;t vermedikleri i&ccedil;in Y&uuml;ce Allah tarafından yerilmektedirler.<br />\n	Oysa bu ayeti delil olarak g&ouml;stermek yersizdir, &ccedil;&uuml;nk&uuml; Fussilet suresi Mekk&icirc; olan surelerdendir, zek&acirc;t ise Medine&quot;de farz olmuştur, dolayısıyla bu ayet nazil olduğunda zek&acirc;t hen&uuml;z M&uuml;sl&uuml;manlara farz değildi. &Ouml;yleyse zek&acirc;t vermedikleri i&ccedil;in m&uuml;şrikler nasıl olurda yerilebilir? Bu durumda ayeti şu şekilde tevil etmek durumundayız:<br />\n	Bir: Bu ayette buyrulan zek&acirc;t bilinen zek&acirc;t anlamında değildir, kastedilen sadakadır ve sadakanın kabul olmasının şartlarından biride Allah&quot;ın rızasını niyet etmektir.<br />\n	M&uuml;şrikleri Allah&quot;ı kabul etmediklerinden niyet de edemezler dolayısıyla bu hususta acizdirler.<br />\n	İki: Ayetten kasıt zek&acirc;ttan mahrum oluştur; zira k&uuml;f&uuml;r engel teşkil etmektedir.<br />\n	Eğer iman etmiş olsalardı bu il&acirc;h&icirc; feyzden mahrum kalmayacaklardı.<br />\n	3-Kelami konulara delil getirmelerdeki ayetler -&ouml;zelliklede Ehli Beytin faziletiyle ilgili- &ccedil;oğunlukla Meden&icirc;dir, zira bu konular genellikle Medine&quot;de işlenmiştir.<br />\n	Bazıları o ayet ve sureleri Mekk&icirc; olarak kabul etmişlerdir, ancak o zaman sağlam bir delil olarak kabul edilemez. Dolayısıyla sure ve ayetlerin Mekk&icirc; ve Meden&icirc; oluşlarını bilmek kelami konular, &ouml;zellikle imamet hususunda zaruridir.<br />\n	Mesela bazıları Dehr/İnsan suresinin t&uuml;m&uuml;n&uuml; Mekk&icirc;, diğer bir grup ise Meden&icirc; kabul etmiştir. Başka bir grup;&quot;Artık Rabbinin h&uuml;km&uuml;ne (boyun eğip) sabret; onlardan hi&ccedil;bir g&uuml;nahk&acirc;ra yahut hi&ccedil;bir nank&ouml;re boyun eğme.&quot; Ayetinin dışındaki ayetleri Meden&icirc; kabul etmiştir. Bazıları da surenin başından yirmi ikinci ayete kadar Medeni, geri kalan kısmına Mekk&icirc; demiştir. Bu sure hakkında olduk&ccedil;a g&ouml;r&uuml;ş ayrılığı vardır, ama bize g&ouml;re bu surenin hepsi Meden&icirc;dir.<br />\n	Bir diğer &ouml;rnek ise şu ayettir: &quot;Onlar verdikleri s&ouml;z&uuml; tam bir bi&ccedil;imde yerine getirirler ve k&ouml;t&uuml;l&uuml;ğ&uuml; salgın olan bir g&uuml;nden korkarlar ve ihtiya&ccedil;ları olduğu halde yemeklerini yoksula, yetime ve tutsağa verirler, onları doyururlar.<br />\n	Derler ki: &quot;Biz size sırf Allah rızası i&ccedil;in ikram ediyoruz, yoksa sizden karşılık istemediğimiz gibi bir teşekk&uuml;r bile beklemiyoruz. Biz, &ccedil;etin ve bel&acirc;lı bir g&uuml;nde Rabbimizden (O&#39;nun azabına uğramaktan) korkarız. İnsan, 24.<br />\n	İşte bu y&uuml;zden Allah onları o g&uuml;n&uuml;n fenalığından esirger;<br />\n	(y&uuml;zlerine) parlaklık, (g&ouml;n&uuml;llerine) sevin&ccedil; verir ve sabretmelerine karşılık onlara cenneti ve (cennetteki) ipekleri l&uuml;tfeder.&quot; İnsan, 7-12.<br />\n	Bu ayetin iniş sebebi hakkında ş&ouml;yle rivayet edilmiştir: Hz. Hasan ve H&uuml;seyin hastalandılar, Allah Resul&uuml; (s.a.a) ve Arapların bir grup ileri gelenleri ziyarete geldiler. Peygamber (s.a.a) Hz Ali&#39;ye (a.s) &ccedil;ocuklarının biran &ouml;nce iyileşmesi i&ccedil;in adak adamasını s&ouml;yledi.<br />\n	Hz. Ali de Hasan ve H&uuml;seyin&#39;in iyileşmesi i&ccedil;in &uuml;&ccedil; g&uuml;n oru&ccedil; tutmayı nezretti, kısa bir s&uuml;re sonra iyileştiler. Hz. Ali nezrini yerine getirmek i&ccedil;in oru&ccedil; tutmaya başladı. İlk g&uuml;n, iftar i&ccedil;in bir par&ccedil;a ekmek ayarladı, tam iftar etmek &uuml;zereyken fakir kapıya gelerek yardım istedi, İmam da o ekmeği fakire verdi. İkinci g&uuml;n esir, &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n de yetim yardım istedi İmam yine iftarını onlara verdi, b&ouml;ylece Hz. Ali &uuml;&ccedil; g&uuml;n boyunca oru&ccedil; tuttu ve iftarını sadece su ve bir par&ccedil;a kuru ekmekle a&ccedil;tı.Tabersi bu hususta Ehli S&uuml;nnet ve Ehli Beyt rivayetlerinden &ccedil;ok&ccedil;a bir araya getirmiş ve bu rivayetleri m&uuml;fessirlerin hepsinin kabul ettiğini s&ouml;ylemiştir.<br />\n	Sonra bu rivayetleri delil olarak getirerek Dehr/İnsan suresinin tamamının Meden&icirc; olduğunu ispatlamıştır. Fakat Abdullah b. Z&uuml;beyr gibi bazıları bu &ouml;nemli faziletin sadece Ehli Beyte &ouml;zel olmaması i&ccedil;in inatla bu surenin Mekk&icirc; olduğunu s&ouml;ylemişlerdir.<br />\n	Oysa Mekke d&ouml;neminde esir bulunmamaktaydı. T&acirc;biinden olan M&uuml;cahid ve Katade İnsan suresinin hepsinin Meden&icirc; olduğunu s&ouml;ylemiştir, ama tabiinden bir grup, bazı ayetlerin Mekk&icirc; ve bazılarının da Meden&icirc; olduğunu s&ouml;ylemişlerdir. G&uuml;n&uuml;m&uuml;z yazarlarından Seyyid Kutup surenin i&ccedil;eriğine dayanarak Mekk&icirc; olduğunu savunmuştur.<br />\n	4-Kuran&#39;ı Kerim&#39;in bir&ccedil;ok konusu, sadece sure yahut ayetin Mekk&icirc; veya Meden&icirc; olmasıyla anlaşıla bilir. &Ouml;rneğin bazıları ayetlerin başka ayetlerle nesh edilmesi hakkında &ccedil;ok aşırıya gitmiş ve iki y&uuml;z yirmi ayeti mensuh olarak nitelemişlerdir.<br />\n	Fakat b&ouml;ylesi b&uuml;y&uuml;k bir rakam kesinlikle doğru olamaz ve ger&ccedil;ekle de bağdaşmamaktadır. Bu bağlamda bazıları da tefrit edip Kuran&#39;da asla nesh diye bir şeyin olmadığını iddia etmişlerdir,<br />\n	&ouml;zellikle Kuran ayetinin başka bir Kuran ayeti ile nesh edilmesini kabul etmemişlerdir; &ccedil;&uuml;nk&uuml; neshin oluşması i&ccedil;in iki ayet arasında &ccedil;elişkinin olması gerekir ve bunu da Kuran i&ccedil;in d&uuml;ş&uuml;nemeyiz. G&ouml;r&uuml;şlerine delil olarak da şu ayeti getirmişlerdir:<br />\n	&quot;H&acirc;l&acirc; Kuran&#39;ı d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmıyorlar mı? Eğer o, Allah&#39;tan başkası tarafından (indirilmiş) olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişki bulurlardı.&quot;<br />\n	Bazı &acirc;limler ise, Kuran&#39;da nesh olduğunu kabul etmiş ve orta yolu se&ccedil;mişlerdir, yani nesh olan ayetlerin sayısını sınırlı tutmuşlardır. Aşırı gidenlerin mensuh saydıkları ayetlerden biri de, ge&ccedil;ici evlilik (muta nik&acirc;hı) ile ilgili şu ayeti kerimedir:<br />\n	&quot;Onlardan faydalanmanıza karşılık kararlaştırılmış olan mehirlerini verin. Mehir kesiminden sonra karşılıklı anlaşmanızda size g&uuml;nah yoktur.&quot; Muhammed b. İdris İmam Şafii&#39;nin dediğine g&ouml;re şu ayetle nesh edilmiştir: &quot;Ve onlar, iffetlerini korurlar. Ancak eşleri ve ellerinin sahip olduğu (cariyeleri) hari&ccedil;.<br />\n	(Bunlarla ilişkilerden dolayı) kınanmış değillerdir. Şu halde, kim bunun &ouml;tesine gitmek isterse, işte bunlar, haddi aşan kimselerdir.&quot;<br />\n	Bu g&ouml;r&uuml;ş&uuml; iki sebeple kabul etmemiz m&uuml;mk&uuml;n değildir,<br />\n	birincisi ge&ccedil;ici nik&acirc;h ile evlenen kadın her ne kadar h&uuml;k&uuml;m y&ouml;n&uuml;nden daimi nik&acirc;hla evlenen kadından biraz farklı olsa da yine de şer&#39;i eş h&uuml;km&uuml;ndedir.<br />\n	İkincisi, nasıh olarak kabul ettikleri ayet M&uuml;minun suresindedir ve M&uuml;minun suresi tamamen Mekkidir, nasıh olan ayet mensuhtan sonra nazil olmalıdır, &ouml;yleyse bu ayet nasıh olamaz. &Uuml;stat Zerkani de bu aktardıklarımıza değinerek aynen kabul etmiştir.</p>','Mekkî ve Medenî Sureler','','publish','closed','open','','mekki-ve-medeni-sureler','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2957',0,'post','',0),(2958,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	Ramazan ayı... İnsanlar i&ccedil;in hidayet olan Kur&#39;&acirc;n, onda indirilmiştir.</p>\n\n<p>\n	Ramazan ayı, kamer&icirc; Arap aylarının dokuzuncusudur. Şaban ve şevval aylarının ortasında yer alır. Kur&#39;&acirc;n-ı Kerim&#39;de, ramazanın dışında bir diğer ayın adından s&ouml;z edilmemiştir.</p>\n\n<p>\n	Kur&#39;&acirc;n, Allah tarafından peygamberi Hz. Muhammed&#39;e (s.a.a) inen kitabın adıdır. Bu isimlendirmede onun &quot;okunan&quot; bir kitap oluşu esas alınmıştır. Nitekim y&uuml;ce Allah bir ayet-i kerime&#39;de ş&ouml;yle buyuruyor: &quot;Ger&ccedil;ekten biz onu, belki aklınızı kullanırsınız diye Arap&ccedil;a bir Kur&#39;&acirc;n kıldık.&quot; (Zuhruf, 3) Bu isim kitabın t&uuml;m&uuml; i&ccedil;in kullanılabildiği gibi bazı kısımları i&ccedil;in de kullanılabilir.</p>\n\n<p>\n	&quot;Onu bir Kur&#39;&acirc;n olarak, insanlara dura dura okuman i&ccedil;in (b&ouml;l&uuml;m b&ouml;l&uuml;m) ayırdık ve onu safha safha bir indirme ile indirdik.&quot; (İsr&acirc;, 106) Ayetin zahirinden gayet net olarak Kur&#39;&acirc;n&#39;ın, yaklaşık olarak yirmi &uuml;&ccedil; yıl s&uuml;ren davet m&uuml;ddeti i&ccedil;inde aşamalı olarak, peyderpey indiği anlaşılmaktadır. Tartışma g&ouml;t&uuml;rmez tarihsel realite de bunu pekiştirmektedir.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim Ramazan ayı i&ccedil;inde bir kerede d&uuml;nya g&ouml;ğ&uuml;ne indirilmiş, daha sonra, yirmi &uuml;&ccedil; yıl s&uuml;ren davet s&uuml;reci i&ccedil;inde Peygamber efendimize par&ccedil;a par&ccedil;a ve dura dura indirilmiştir.</p>\n\n<p>\n	&nbsp;Kur&#39;&acirc;n&#39;ın hidayet kaynağı olması, onun yol g&ouml;stericiliğine ihtiya&ccedil; duyan kimseleri sapıklıktan kurtarıp doğru yola iletmesi demektir. Ayrıca (furkan) oluşu ise, hak ile batıl ayırt edilemez şekilde i&ccedil; i&ccedil;e ge&ccedil;tiklerinde bunları belirgin &ouml;zellikleriyle birbirinden ayırması demektir. Ama Kur&#39;&acirc;n&#39;ın bu &ouml;zelliklere ve kabiliyete sahip olması, bir s&uuml;re olduğu gibi durması, zamanı gelinceye kadar herhangi bir etkinlik ve faaliyet g&ouml;stermemesi ile &ccedil;elişmez. Bunun benzerlerini medeni kanunlarda da g&ouml;rebiliriz. &Ouml;nceden d&uuml;zenlenmiş yasalar, zamanı gelince y&uuml;r&uuml;rl&uuml;ğe konur, kuvveden fiile ge&ccedil;irilir.</p>\n\n<p>\n	Doğrusu kanun ve d&uuml;sturların durumu hitap nitelikli direktiflerin durumundan farklıdır. Hitap nitelikli bir direktifin &ccedil;ok az bir zaman da olsa, diyalogun ger&ccedil;ekleştiği zamandan &ouml;nce ger&ccedil;ekleşmiş olması doğru olmaz. Kur&#39;&acirc;n-ı Kerim&#39;de bu kategoride ayetler &ccedil;oktur: &quot;Ger&ccedil;ekten Allah eşi konusunda seninle tartışan ve Allah&#39;a şikayette bulunan kadının s&ouml;z&uuml;n&uuml; işitti. Allah aranızda ge&ccedil;en konuşmaları işitiyordu.&quot; (M&uuml;cadele, 1) &quot;Oysa onlar bir ticaret ya da bir eğlence g&ouml;rd&uuml;kleri zaman, hemen ona s&ouml;k&uuml;n ettiler ve seni ayakta bıraktılar.&quot; (Cum&#39;a, 11)<br />\n	&quot;M&uuml;minlerden &ouml;yle adamlar vardır ki, Allah ile yaptıkları ahide sadakat g&ouml;sterdiler; b&ouml;ylece onlardan kimi adağını ger&ccedil;ekleştirdi, kimi beklemektedir. Onlar hi&ccedil;bir değiştirme ile s&ouml;zlerini değiştirmediler.&quot; (Ahzab, 23)</p>\n\n<p>\n	Ayrıca Kur&#39;&acirc;n&#39;da nasih ve mensuh ayetler de vardır. Bunları aynı anda indirmenin pratikte bir anlamı yoktur.</p>\n\n<p>\n	Zihinlerde belirebilecek bu probleme ş&ouml;yle bir cevap da &ouml;nerilmiştir: Kur&#39;&acirc;n&#39;ın Ramazan ayında indirilişinden maksat, ilk ayetlerin ramazan ayında indikleridir.</p>\n\n<p>\n	Bu cevaba karşılık ş&ouml;yle denilebilir: Meşhur ve yaygın kanaat, Peygamberimizin (s.a.a) peygamberlikle g&ouml;revlendirildiği andan itibaren fiilen Kur&#39;&acirc;n&#39;ın iniş s&uuml;recinin başladığı şeklindedir. Ve yine biliniyor ki, peygamberlikle g&ouml;revlendirilişi recep ayının yirmi yedinci g&uuml;n&uuml;ne denk d&uuml;şmektedir.<br />\n	O g&uuml;n ile ramazan ayı arasında ise, otuz g&uuml;nden &ccedil;ok bir zaman vardır. Peygamberlikle g&ouml;revlendirilişin, bu s&uuml;re i&ccedil;inde Kur&#39;&acirc;n&#39;ın indirilişinden yoksun olduğu d&uuml;ş&uuml;n&uuml;lebilir mi? Kaldı ki, &quot;Alak Suresi&quot;nin giriş kısmı, onun ilk inen sure olduğuna ve efendimizin peygamberlik misyonunu &uuml;stlendiği anda indiğine tanıklık etmektedir. Aynı şekilde, &quot;M&uuml;ddessir Suresi&quot;nin ifade tarzı ve atmosferi de onun davet s&uuml;recinin ilk g&uuml;nlerinde nazil olduğunu g&ouml;sterir niteliktedir. Dolayısıyla, ilk &ouml;nce inen ayetin Ramazan ayında inmiş olması ger&ccedil;ekten &ccedil;ok uzak bir ihtimaldir. Kaldı ki, &quot;Kur&#39;&acirc;n onda indirildi.&quot; ifadesi ile, Kur&#39;&acirc;n&#39;ın ilk kısımlarının ramazan ayında indiği y&ouml;n&uuml;nde bir mesaj verildiği hususu sanıldığı kadar net değildir. İfadenin akışı i&ccedil;inde bu g&ouml;r&uuml;ş&uuml; pekiştiren bir belirti, bir ipucu yoktur. İfadeyi bu şekilde yorumlamak delilsiz tefsir olarak nitelendirilebilir.</p>\n\n<p>\n	&nbsp;&quot;Apa&ccedil;ık kitaba andolsun, ger&ccedil;ekten biz onu m&uuml;barek bir gecede indirdik. Ger&ccedil;ekten biz uyaranlarız.&quot; (Duhan, 2-3) &quot;Ger&ccedil;ek şu ki, biz onu kadir gecesinde indirdik.&quot; (Kadir, 1) G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, ayetlerin zahirleri, Kur&#39;&acirc;n&#39;ın indirilişi ile, ilk kez indirilişinin ya da bazı kısımları ile b&ouml;l&uuml;mlerinin indirilişinin kastedildiği iddiası ile &ouml;rt&uuml;şmemektedir. Ayetlerin akışında da bunu destekleyen bir ipucuna rastlanmıyor.</p>\n\n<p>\n	Oysa Kur&#39;&acirc;n ayetleri &uuml;zerinde durup d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml; zaman bir başka ger&ccedil;ek belirginlik kazanıyor: Kur&#39;&acirc;n&#39;ın ramazan ayında veya ramazan ayının belli bir gecesinde indiğinden s&ouml;z eden ayetlerde kullanılan kelime &quot;inzal&quot;dır. Bu ise, bir defada inişi ifade eder. Bu ayetlerde &quot;tenzil&quot; kelimesi kullanılmamıştır. Şu ayetlere bir g&ouml;z atalım:<br />\n	&quot;Ramazan ayı... Kur&#39;&acirc;n onda indirildi.&quot; (Bakara, 185) &quot;Ha. Mim, Apa&ccedil;ık kitaba andolsun, ger&ccedil;ekten biz onu m&uuml;barek bir gecede indirdik.&quot; (Duhan, 1-3) &quot;Ger&ccedil;ek şu ki biz onu kadir gecesinde indirdik.&quot; (Kadir, 1)</p>\n\n<p>\n	Bu ayetlerin t&uuml;m&uuml;n&uuml;n orijinalinde &quot;bir defalık iniş&quot; ifade eden &quot;inzal&quot; kelimesi kullanılmıştır. &quot;Bir defalık iniş&quot;te ise, ya kitabın t&uuml;m&uuml; ya da bir kısmı g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. &Ouml;rneğin y&uuml;ce Allah yağmurun yağmasını konu alan bir ayet-i kerime&#39;de ş&ouml;yle buyuruyor: &quot;G&ouml;kten indirdiğimiz bir su gibi.&quot; (Y&ucirc;nus, 24) Bu ayette de &quot;inzal&quot; kelimesi kullanılmıştır. Oysa yağmur bir defada yağmaz, damla damla, yani tedric&icirc; olarak yağar. Ancak bu ayette, yağmura y&ouml;nelik b&uuml;t&uuml;nsel bir bakış esas alınmıştır. Bu y&uuml;zden, &quot;tedrici inişi&quot; ifade eden &quot;tenzil&quot; kelimesi yerine &quot;bir defada iniş&quot;i ifade eden &quot;inzal&quot; kelimesi kullanılmıştır. Tıpkı şu ayet-i kerimede olduğu gibi &quot;Ayetlerini iyiden iyiye d&uuml;ş&uuml;ns&uuml;nler ve temiz akıl sahipleri &ouml;ğ&uuml;t alsınlar diye sana indirdiğimiz m&uuml;barek bir kitaptır.&quot; (S&acirc;d, 29) Ayetin orijinalinde &quot;bir defalık iniş&quot;i ifade eden &quot;inzal&quot; kelimesinin kullanılışı belki de kitabın bizim anlayışımızdan &ouml;te bir hakikatinin oluşuna dayanıyordur. Bizim normal anlayışımızda, par&ccedil;alara ayırma, ayrıntılandırma, yorumlama ve aşamalı olarak kavrama esastır. Ancak bir kerede indiği, tedrici ve peyderpey indirilmediği s&ouml;ylendiği zaman bizim normal anlayışımız değil de Kitabın normal anlayıştan &ouml;te bir hakikatinin oluşu esas alınmıştır.<br />\n	Ayetleri muhkem kılınmış, sonra hikmet sahibi ve her şeyden haberdar olan Allah tarafından birer birer a&ccedil;ıklanmış bir kitaptır.&quot; (H&ucirc;d, 1) Ayette ge&ccedil;en &quot;muhkem kılınma&quot; (ihkam) ifadesi &quot;birer birer a&ccedil;ıklama&quot; (tafsil) kelimesinin karşıtı olarak kullanılmıştır. Tafsil, Kur&#39;&acirc;n&#39;ı b&ouml;l&uuml;m b&ouml;l&uuml;m ve par&ccedil;a par&ccedil;a kılma demektir. Dolayısıyla ihkam; bir par&ccedil;asının bir diğer par&ccedil;asından ayrılmaması, bazısının bazısından ayırt edilmemesi anlamını ifade eder. &Ccedil;&uuml;nk&uuml; hepside c&uuml;zler ve fasıllar bulunmayan bir anlama d&ouml;n&uuml;kt&uuml;r. Ayet-i kerime bize a&ccedil;ık&ccedil;a anlatıyor ki: Kur&#39;&acirc;n&#39;da g&ouml;r&uuml;len b&ouml;l&uuml;m b&ouml;l&uuml;m ayrıntılar, par&ccedil;a par&ccedil;a ifadeler sonradan ortaya &ccedil;ıkmıştır. O &ouml;nceleri muhkemdi, mufassal (ayrıntılı) değildi.</p>\n\n<p>\n	Şu ayet-i kerimeler konuyu biraz daha a&ccedil;maktadır: &quot;Andolsun, biz onlara bir kitap getirdik; iman edecek bir topluluğa bir hidayet ve bir rahmet olmak &uuml;zere bir bilgiye dayanarak onu &ccedil;eşitli bi&ccedil;imlerde a&ccedil;ıkladık. Onlar, onun tevilinden başkasına bakmazlar mı? Onun tevilinin geleceği g&uuml;n, daha &ouml;nce onu unutanlar,diyecekler ki: Ger&ccedil;ekten Rabbimizin el&ccedil;ileri bize hakkı getirmişlerdir.&quot; (A&#39;r&acirc;f, 52, 53) &quot;Bu Kur&#39;&acirc;n, Allah&#39;tan başkası tarafından yalan olarak uydurulmuş değildir. Ancak bu &ouml;n&uuml;ndekileri doğrulayan ve kitabı ayrıntılı olarak a&ccedil;ıklayandır. Bunda hi&ccedil; ş&uuml;phe yoktur. &Acirc;lemlerin Rabbindendir... Hayır, onlar ilmini kuşatamadıkları ve kendilerine hen&uuml;z yorumu gelmemiş bir şeyi yalanladılar.&quot; (Y&ucirc;nus, 37-39)</p>\n\n<p>\n	Bu ayetler, &ouml;zellikle &quot;Y&ucirc;nus Suresi&quot;nden derlediğimiz ayetler, ayrıntılı a&ccedil;ıklamanın Kitap a&ccedil;ısından sonradan ortaya &ccedil;ıkmış bir durum olduğunu anlatmaktadırlar. Buna g&ouml;re, Kitabın kendisi başka bir şeydir, Kitaba sonradan arız olan ayrıntılandırma olgusu da başka bir şey. Dolayısıyla, ayetlerde işaret edilen kimseler de, ancak Kitabın ayrıntısını yalanlamışlardır. &Ccedil;&uuml;nk&uuml; bu ayrıntıların yorumuna esas olacak bir şeyi unutmuşlardır, onun farkında değillerdir. Kıyamet g&uuml;n&uuml; unuttukları bir şeyin farkına varacaklar, kesin olarak bilme durumunda kalacaklardır. Ama pişmanlık fayda vermeyecektir. Ka&ccedil;acak delik bulunmayacaktır. Burada kitabın aslının, ayrıntısının tevili olduğuna da işaret edilmektedir.</p>\n\n<p>\n	Şu ayet-i kerime &ouml;nceki ayetlere nazaran konuyu biraz daha a&ccedil;maktadır:<br />\n	&quot;Ha mim. Apa&ccedil;ık kitaba andolsun; ger&ccedil;ekten biz onu, belki aklınızı kullanırsınız diye Arap&ccedil;a bir Kur&#39;&acirc;n kıldık. Ş&uuml;phesiz o, bizim katımızda olan ana kitaptadır; &ccedil;ok y&uuml;cedir, hikmet sahibidir.&quot; (Zuhruf, 1-4)</p>\n\n<p>\n	&nbsp;A&ccedil;ık&ccedil;a anlaşılıyor ki, apa&ccedil;ık bir kitap vardır. Bu kitaba &quot;Arap&ccedil;a okunma&quot; durumu sonradan arız olmuş. Okunma ve Arap&ccedil;a olma giysisi, sırf insanlar akıllarını kullanarak anlayabilsinler diye ona sonradan giydirilmiştir. Yoksa o, ana kitapta, Allah katındadır. Y&uuml;cedir, akılların ona erişmesi m&uuml;mk&uuml;n değildir. Hikmet sahibidir.İ&ccedil;inde fasl, b&ouml;l&uuml;m, ayrıntı yoktur. Ayette ayrıca, apa&ccedil;ık kitaba bir tanım getiriliyor, onun apa&ccedil;ık Arap&ccedil;a olan Kur&#39;&acirc;n&#39;ın aslı olduğu vurgulanıyor.</p>\n\n<p>\n	Şu ayetler de aynı doğrultuda ele alınabilir: &quot;Hayır, yıldızların yerlerine yemin ederim. Ş&uuml;phesiz bu, eğer bilirseniz ger&ccedil;ekten b&uuml;y&uuml;k bir yemindir. Elbette bu, bir Kur&#39;&acirc;n-ı Kerim&#39;dir. Saklanmış korunmuş bir kitaptır. Ona temizlenip, arınmış olanlardan başkası dokunamaz. &acirc;lemlerin Rabbinden indirilmedir.&quot; (Vakıa, 75-80) Bu ayetten a&ccedil;ık&ccedil;a anlaşılıyor ki, Kur&#39;&acirc;n-ı Kerim&#39;in saklanmış-korunmuş kitap i&ccedil;inde bir yeri ve mevkisi vardır. Oradayken Allah&#39;ın kullarından temizlenip-arınmış olanların dışında kimse ona dokunamaz. Nazil oluşu ise, bundan sonradır. Bundan &ouml;nce, Kur&#39;&acirc;n, yabancılara ve başkalarına karşı korunmuş kitap i&ccedil;indeki yerindedir.<br />\n	Saklanmış-korunmuş kitap, Zuhruf Suresi&#39;nin konuya ilişkin ayetlerinde &quot;ana kitap&quot;, Buruc Suresi&#39;nde ise &quot;Levh-i Mahfuz olarak nitelendirilmiştir. Nitekim ş&ouml;yle buyurmuştur: &quot;Hayır; o şerefli-&uuml;st&uuml;n olan bir Kur&#39;&acirc;n&#39;dır; Levh-i Mahfuz&#39;dadır.&quot; (Bur&ucirc;c, 21-22) Levhin &quot;Mahfuz&quot; olarak nitelendirilmesi, değişime karşı korunmuş olması sebebiyledir. Oysa tedrici olarak inen Kur&#39;&acirc;n&#39;da nasih ve mesuh bulunduğu, aşamalı olarak indiği bilinmektedir. Kuşku yok ki, aşamalı olarak inmek bir t&uuml;r değişimdir. Buna g&ouml;re, h&uuml;k&uuml;mleri ayrıntılardan beri olan ve Kur&#39;&acirc;n&#39;ın aslını oluşturan apa&ccedil;ık kitap, indirilen bu kitaptan &ouml;te bir şeydir. Bu kitap ona g&ouml;re bir giysi konumundadır.</p>\n\n<p>\n	Ayrıca bu anlam, yani Kur&#39;&acirc;n&#39;ın apa&ccedil;ık kitaba (ki biz ona kitabın hakikati diyoruz) g&ouml;re bir inme oluşu hususunun giyinene g&ouml;re bir giysi, hakikate g&ouml;re bir &ouml;rnek, kel&acirc;m ile kastedilen amaca g&ouml;re bir darb-ı mesel mesabesinde oluşu, s&ouml;z konusu bu asıl kitaba zaman zaman Kur&#39;&acirc;n denilmesi ile de pekişen ve onu doğrulayan bir anlamdır. &Ouml;rneğin, Buruc Suresi&#39;nde ş&ouml;yle buyuruluyor: &quot;Hayır, o şerefli-&uuml;st&uuml;n olan bir Kur&#39;&acirc;n&#39;dır; Levh-i Mahfuz&#39;dadır.&quot; (Bur&ucirc;c, 21-22) Bunun gibi daha bir&ccedil;ok &ouml;rnek g&ouml;sterilebilir... Dolayısıyla, şimdiye kadar anlattıklarımız; &quot;Ramazan ayı... Kur&#39;&acirc;n onda indirildi.&quot;, &quot;Biz onu m&uuml;barek bir gecede indirdik.&quot;, &quot;Biz onu kadir gecesinde indirdik.&quot; ayetlerinin, kitabın hakikatinin ve apa&ccedil;ık kitabın Resulullah efendimizin (s.a.a) kalbine bir defada indirilişi olarak yorumlanmasını, gerektirmektedir. Ayrıntılı Kur&#39;&acirc;n ise, Resulullah efendimizin (s.a.a) kalbine nebev&icirc; davet s&uuml;reci boyunca peyderpey, tedrici olarak indirilmiştir.</p>\n\n<p>\n	Bu ger&ccedil;ek, Kur&#39;&acirc;n&#39;ın bazı ayetlerinde belirginlik kazanmaktadır: &quot;Onun vahyi sana gelip-tamamlanmadan evvel, Kur&#39;&acirc;n&#39;ı okumada acele etme.&quot; (T&acirc;h&acirc;, 114) &quot;Onu aceleye kapılıp dilini onunla hareket ettirip-durma. Ş&uuml;phesiz, onu toplamak ve onu sana okutmak Bize aittir. Şu h&acirc;lde, Biz onu okuduğumuz zaman, sen de onun okunuşunu izle. Sonra muhakkak onu a&ccedil;ıklamak Bize aittir.&quot; (Kıyamet, 16-19) Bu ayetlerden a&ccedil;ık&ccedil;a anlaşılıyor ki, Resulullah efendimiz (s.a.a) kendisine indirilecek olan ayetler hakkında &ouml;nceden bilgi sahibiydi. Bu y&uuml;zden, vahyin inişi tamamlanmadan, onu okumada acele etmekten alı konmuştur. Yeri gelince -inşaallah- bu hususu etraflıca a&ccedil;ıklayacağız.</p>\n\n<p>\n	Kısacası, Kur&#39;&acirc;n ayetleri &uuml;zerinde etraflıca d&uuml;ş&uuml;nen biri, bu ayetlerin şu hususlara delalet ettiklerini ka&ccedil;ınılmaz olarak itiraf edecektir: Resulullah efendimize (s.a.a) tedrici olarak, b&ouml;l&uuml;m b&ouml;l&uuml;m indirilen Kur&#39;&acirc;n-ı Kerim, y&uuml;ce bir ger&ccedil;eğe dayalıdır. Kur&#39;&acirc;n&#39;a dayanarak oluşturulan bu y&uuml;ce ger&ccedil;eğe insan aklı erişemez, heveslerle ve madd&icirc; kirlerle lekelenmiş fikirlerin kolları ona ulaşamaz. Bu ger&ccedil;ek ise, Resulullah efendimize (s.a.a) bir kerede inmiştir. Bununla y&uuml;ce Allah, kitabın i&ccedil;erdiği ger&ccedil;ekleri ona &ouml;ğretmiştir. İleri de, &quot;Sana kitabı indiren O&#39;dur. Onda bir kısım ayetler muhkemdir.&quot; (&Acirc;l-i İmr&acirc;n, 7) ayetini tefsir ederken, &quot;tenzil&quot; ve &quot;tevil&quot; kavramları &uuml;zerinde durduğumuzda, konuya ilişkin detaylı a&ccedil;ıklamalarda bulunacağız. Ayetler &uuml;zerinde etraflıca d&uuml;ş&uuml;nmenin ışığında beliren ve ayetlerin işaret ettikleri ger&ccedil;eklerdir bunlar.</p>\n\n<p>\n	Evet, hadis erbabı kimseler kel&acirc;mcıların b&uuml;y&uuml;k &ccedil;oğunluğu ve &ccedil;ağdaş pozitivist ve araştırmacılarda elle tutulur madd&icirc; &acirc;lemin &ouml;tesinin varlığını ink&acirc;r ettikleri i&ccedil;in s&ouml;z konusu ayetleri ve Kur&#39;&acirc;n&#39;ın, hidayet, rahmet, nur, ruh, yıldızların yerleri, apa&ccedil;ık kitap, Levh-i Mahfuz&#39;da, Allah katından indirildiğine, tertemiz sahifelerde olduğuna ilişkin ger&ccedil;eklere işaret eden benzeri ayetleri istiare ve mecaz sanatıyla izah etmeye mecbur kalmışlardır. B&ouml;ylece Kur&#39;&acirc;n rast gele s&ouml;ylenmiş bir şiir d&uuml;zeyine indirgenmiştir.<br />\n	Araştırmacılardan birinin Kur&#39;&acirc;n&#39;ın ramazan ayında inmiş olması hususunda ş&ouml;yle s&ouml;zleri vardır: Sonu&ccedil; olarak ş&ouml;yle diyor: Peygamber efendimizin (s.a.a) peygamber olarak g&ouml;revlendirildiği anın, zaman olarak, Kur&#39;&acirc;n&#39;dan ilk ayetlerin inişine ve tebliğ ve uyarı emrini alışına yakın olduğunda kuşku yoktur. Ayrıca bunun geceleyin ger&ccedil;ekleştiği de kesindir. &Ccedil;&uuml;nk&uuml; Y&uuml;ce Allah ş&ouml;yle buyuruyor:<br />\n	&quot;Ger&ccedil;ekten Biz onu m&uuml;barek bir gecede indirdik. Ger&ccedil;ekten Biz uyaranlarız.&quot; (Duha, 3)</p>\n\n<p>\n	&quot;Ramazan ayı... Kur&#39;&acirc;n onda indirildi.&quot; (Bakara, 185) ayetinden de, bu gecenin Ramazan ayının bir gecesi olduğunu anlıyoruz.</p>\n\n<p>\n	Kur&#39;&acirc;n&#39;ın tamamı bu gece inmemişse de, Fatiha Suresi&#39;nin o gece indiği ve o da Kur&#39;&acirc;n &ouml;ğretisinin t&uuml;m&uuml;n&uuml; kapsayan ifadeler i&ccedil;erdiği i&ccedil;in, Kur&#39;&acirc;n&#39;ın t&uuml;m&uuml; o gece inmiş gibi değerlendirilmiştir. Dolayısıyla &quot;Biz onu bir gecede indirdik.&quot; demek bu bakımdan sahihtir. (Kaldı ki, &quot;Kur&#39;&acirc;n&quot; ismi kitabın t&uuml;m&uuml; i&ccedil;in kullanıldığı gibi, bir kısmı i&ccedil;in de kullanılabilir. Hatta Tevrat, İncil ve Zebur gibi &ouml;teki semav&icirc; kitaplar da Kur&#39;-&acirc;n (okunan kitap) tanımlamasına girerler ve bu, Kur&#39;&acirc;n&icirc; bir ıstılahtır.)</p>\n\n<p>\n	Ş&ouml;yle ki: Kur&#39;&acirc;n&#39;ın ilk nazil olan kısmı, yani &quot;Yaratan Rabbinin adıyla oku.&quot; diye başlayan ayetler grubu, ramazan ayının yirmi beşinci gecesinde imiştir. O sırada Resulullah (s.a.a) vadinin ortasında Hatice&#39;nin evine gidiyordu, Cebrail&#39;i bizzat g&ouml;r&uuml;yordu ve o da kendisine: &quot;Yaratan Rabbinin adıyla oku.&quot; diye başlayan ayetler grubunu vahyediyordu. Resulullah vahyi algılayınca aklına Rabbinin adını nasıl zikredeceği sorusu geldi. Bunun &uuml;zerine Cebrail tekrar kendisine g&ouml;r&uuml;nd&uuml; ve Besmeleden başlayarak t&uuml;m Fatiha Suresi&#39;ni &ouml;ğretti. Sonra nasıl namaz kılacağını g&ouml;sterdi. Ardından g&ouml;z&uuml;nden kayboldu. Resulullah (s.a.a) kendine geldiğinde, &uuml;zerinde ağırlıktan başka bir ize rastlamadı. Bu da, vahyin esnasında &uuml;zerine &ccedil;&ouml;ken Cebrail&#39;in ağırlığıydı. Sonra yoluna devam etti. Ama Allah tarafından insanlara g&ouml;nderilen, onları doğru yola iletmekle y&uuml;k&uuml;ml&uuml; bir el&ccedil;i olduğunu bilmiyordu. Eve girer girmez, &uuml;zerindeki şiddetli ağırlıktan dolayı sabaha kadar uyudu. O gecenin sabahında vahyin meleği tekrar yanına geldi ve şu ayeti vahyetti: &quot;Ey b&uuml;r&uuml;n&uuml;p &ouml;rt&uuml;nen, kalk ve uyar.&quot; (M&uuml;ddessir, 1-2)</p>\n\n<p>\n	İşte Kur&#39;&acirc;n&#39;ın Ramazan ayında inişinin ve Resulullah&#39;ın peygamberlikle g&ouml;revlendirilişinin Kadir gecesine denk d&uuml;şt&uuml;ğ&uuml;n&uuml;n anlamı budur. Kur&#39;&acirc;n&#39;ın Recep ayının yirmi yedinci g&uuml;n&uuml;nde indiğine ilişkin olarak bazı Şia kaynaklarında yer alan bilgiler bildiğiniz gibi Kur&#39;&acirc;n-ı Kerim&#39;in bu husustaki i&ccedil;eriğiyle uyuşmamaktadır. Ayrıca bu konuyla ilgili rivayetlere ancak, yazılış tarihleri Hicri d&ouml;rd&uuml;nc&uuml; y&uuml;zyılın başlarını ge&ccedil;meyen bazı Şia kaynaklarında rastlanabilir.</p>\n\n<p>\n	&Ouml;te yandan &ouml;nceki rivayetleri teyit nitelikte diğer bazı rivayetler vardır. Bu rivayetler Kur&#39;&acirc;n&#39;ın Ramazan ayında inişinin, onun peygamberimizin peygamberlikle g&ouml;revlendirilişinden &ouml;nce, Levh-i Mahfuz&#39;-dan Beyt&#39;&uuml;l-Mamur&#39;a indirilmesi ve Cebrail&#39;in onu meleklere yazdırıp, bi&#39;setten sonra da efendimize indirilmesi anlamına geldiğini vurgulamaktadır... Hi&ccedil; kuşku yok ki, bunlar asılsız kuruntulardan ve peşinen reddedilmesi gereken haberler arasında yaygın olan hurafelerden başka bir şey değildirler. &Ouml;ncelikle kitapla &ccedil;elişmektedir. İkincisi, Kur&#39;&acirc;n-ı Kerim&#39;de kullanılan Levh-i Mahfuz kavramından maksat tabiat &acirc;lemidir. Beyt&#39;&uuml;l-Mamur ise, yer k&uuml;residir. İnsanın yerleşip onu memur h&acirc;le getirmesinden dolayı bu adı almıştır. Adamın g&ouml;r&uuml;şleri &ouml;zet olarak bundan ibarettir.<br />\n	Adamın sarf ettiği c&uuml;mlelerin hangisinin -b&uuml;t&uuml;n c&uuml;zleri fesattan, yalan yanlıştan ibaret olmakla beraber- d&uuml;zeltilebileceğini, bu şekilde hakka ve hakikate uydurulabileceğini bilemiyorum? &Ccedil;&uuml;nk&uuml; yırtık yama tutacak gibi değildir.</p>\n\n<p>\n	Bir kere, peygamberlikle g&ouml;revlendiriliş (bi&#39;set) ve Kur&#39;&acirc;n&#39;dan inen ilk ayetler hakkında uydurduğu şu s&ouml;zlere bakın: Diyor ki, Kur&#39;&acirc;n&#39;ın ilk inen ayetleri olan &quot;Yaratan Rabbinin adıyla oku.&quot; diye başlayan ayetler grubu, peygamberimiz yoldayken inmişlerdir. Sonra kendisine &quot;Fatiha Suresi&quot; indirilmiş ve namazın nasıl kılınacağı &ouml;ğretilmiştir. Ardından evine girmiş ve yorgunluktan uyuya kalmıştır. Aynı gecenin sabahında kendisine &quot;M&uuml;ddessir Suresi&quot; inmiş ve beraberinde Allah&#39;ın dinini insanlara tebliğ etme emrini almıştır... B&uuml;t&uuml;n bunlar asılsız s&ouml;ylentilerdir. Hi&ccedil; bir delile dayanmamaktadır. Bunu doğrulayan ne bir muhkem ayet ve ne de sahih bir s&uuml;nnet g&ouml;sterilebilir. İleride değineceğimiz gibi bu, kitap ve nakille uyuşmayan hayal &uuml;r&uuml;n&uuml; bir hikayedir.</p>\n\n<p>\n	İkincisi, adama g&ouml;re, peygamberlikle g&ouml;revlendirilişin, Kur&#39;&acirc;n&#39;ın nazil oluşunun ve tebliğ etme emrinin verilişinin aynı zamanda olduğu kesindir. Sonra bunu ş&ouml;yle a&ccedil;ıklıyor: Peygamberlik misyonu, Kur&#39;&acirc;n&#39;ın inmesi ile başladı. Peygamberimiz sadece bir gece Resul değil de nebi olarak sabahladı. Sabahleyin &quot;M&uuml;ddessir Suresi&quot;nin indirilişi ile kendisine Resulluk g&ouml;revi de verildi...&quot; Yazarın bu iddiasını, kitaptan veya s&uuml;nnetten bir kanıta dayandırması m&uuml;mk&uuml;n değildir. Dolayısıyla s&ouml;z&uuml;n&uuml; ettiği bu eşzamanlılık kesin değildir.</p>\n\n<p>\n	S&uuml;nnete gelince; eğer yazarın Şi&icirc; hadis kaynaklarının gecikmeli olarak yazıldığı şeklindeki itirazını yerinde bir eleştiri olarak kabul edecek olursak, hem Şi&icirc; ve hem de Ehlis&uuml;nnet tarafından yazılmış hi&ccedil; bir hadis kaynağını muteber kabul etmememiz gerekir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n kaynaklar, Resulullah efendimizin (s.a.a) zamanından en az iki y&uuml;z yıl sonra yazılmışlardır. Bu s&uuml;nnetin durumu. Tarih ise, -bu t&uuml;r ayrıntılardan uzak olmasının yanı sıra- durumu daha da k&ouml;t&uuml;d&uuml;r. Hadise bulaşan hurafe ve uydurmalar, ona da bulaşmıştır.</p>\n\n<p>\n	Kitaba gelince, yazarın s&ouml;z&uuml;n&uuml; ettiği hususa delalet etmediği son derece belirgindir. Tam tersine aksini kanıtlamakta ve yazarın s&ouml;zlerini yalanlar nitelikte olduğu g&uuml;n gibi ortadadır. &Ccedil;&uuml;nk&uuml;, &quot;Yaratan rabbinin adıyla oku.&quot; diye başlayan ayetler grubu -ki nakil hususunda otorite sayılan kimselerin g&ouml;r&uuml;ş birliği ve ayrıca surenin girişinde bulunan beş ayetin bu hususu teyit etmesi esas alınarak, Resulullah&#39;a (s.a.a) inen ilk ayetler olduğu ve hi&ccedil; kimsenin bu surenin b&ouml;l&uuml;m b&ouml;l&uuml;m indiğini iddia etmediği ve en azından bir kerede inmiş olma ihtimalinin var olduğu g&ouml;z &ouml;n&uuml;nde bulundurularak- Peygamberimizin (s.a.a) kavminin g&ouml;rebileceği yerlerde namaz kıldığını, kavminin i&ccedil;inde birinin onun namazına engel olmaya &ccedil;alıştığını, bunu kendi toplantılarında g&uuml;ndeme getirdiğini anlatmaktadır. (Resulullah efendimizin (s.a.a) peygamberlikle g&ouml;revlendirilişinin ilk g&uuml;nlerinde Rabbine yaklaşma vesilesi olarak kıldığı bu namazın nasıl olduğunu bilme durumunda değiliz. Bildiğimiz tek şey, bu surenin secde emrini i&ccedil;erdiğidir.)<br />\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor: &quot;Engellemekte olanı g&ouml;rd&uuml;n m&uuml;? Namaz kıldığı zaman bir kulu. G&ouml;rd&uuml;n m&uuml; ya o kul doğru yol &uuml;zerinde ise, ya da takvayı emrettiyse. G&ouml;rd&uuml;n m&uuml;? Ya bu yalanlıyor ve y&uuml;z &ccedil;eviriyor ise, O Allah&#39;ın g&ouml;rd&uuml;ğ&uuml;n&uuml; bilmiyor mu? Hayır; eğer o, bir son vermeyecek olursa, andolsun, onu per&ccedil;eminden tutup s&uuml;r&uuml;kleyeceğiz; o yalancı, g&uuml;nahk&acirc;r olan alnından. O zaman da meclisini (yakın &ccedil;evresini) &ccedil;ağırsın. Biz de zebanileri &ccedil;ağıracağız.&quot; (Alak, 918) Ayetlerden a&ccedil;ık&ccedil;a, birinin namaz kılan birini engellediği ve onun bu tavrını gidip meclisinde g&uuml;ndeme getirdiği ve bu hasmane tavrına son vermediği anlaşılmaktadır. Bundan sonraki ayette ge&ccedil;en &quot;Hayır ona boyun eğme&quot; (Alak, 19) ifadesinden hareketle, namaz kılan bu şahsın Peygamber efendimiz (s.a.a) olduğunu s&ouml;yleyebiliriz.</p>\n\n<p>\n	B&ouml;ylece &quot;Alak Suresi&quot; Resulullah efendimizin (s.a.a) Kur&#39;&acirc;n&#39;dan ilk surenin inişinden &ouml;nce namaz kıldığını, bir hidayet &uuml;zere olduğunu, zaman zaman takvayı emrettiğini ortaya koymaktadır. Onun bu h&acirc;line peygamberlik (n&uuml;b&uuml;vvet) denir (risalet değil.) Uyarı olarak nitelendirilemez. Dolayısıyla, O, bu surenin inişinden &ouml;nce nebiydi ve namaz kılıyordu. Kur&#39;&acirc;n kendisine inmemişti, Fatiha Suresi de inmemişti. Tebliğ etmekle de y&uuml;k&uuml;ml&uuml; değildi hen&uuml;z.</p>\n\n<p>\n	&quot;Fatiha Suresi&quot; ise, bundan &ccedil;ok sonraları inmiştir. Eğer, yazarın iddia ettiği gibi, &quot;Alak Suresi&quot;nden hemen sonra ara verilmeden peygamberimizin aklına Rabbinin adını nasıl zikredeceği sorusu gelmesi &uuml;zere indirilmiş olsaydı, &quot;Fatiha Suresi&quot;nde ş&ouml;yle bir ifade tarzının kullanılmış olması gerekirdi: &quot;De ki: Rahman ve Rahim olan Allah&#39;ın adıyla. Hamd, &acirc;lemlerin Rabbi olan Allah&#39;a &ouml;zg&uuml;d&uuml;r...&quot; veya ş&ouml;yle bir giriş yapılmış olması gerekirdi: &quot;Rahman ve Rahim olan Allah&#39;ın adıyla: De ki: Hamd, &acirc;lemlerin Rabbi olan Allah&#39;a &ouml;zg&uuml;d&uuml;r.&quot; Ayrıca, konu &quot;Din g&uuml;n&uuml;n&uuml;n sahibidir.&quot; ifadesiyle son bulmalıydı. &Ccedil;&uuml;nk&uuml; bundan sonraki ayetler, konunun dışında sayılırlar. Y&uuml;ce Kur&#39;&acirc;n&#39;ın kusursuz ifade tarzına yaraşan budur &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Evet, ayetlerinin i&ccedil;eriğinden de anlaşıldığı gibi, Mekke inişli olan &quot;Hicr Suresi&quot;nin bir ayetinde yeri gelince bunu a&ccedil;ıklayacağız ş&ouml;yle buyuruluyor: &quot;Andolsun, sana tekrarlanan yediyi ve b&uuml;y&uuml;k Kur&#39;&acirc;n&#39;ı verdik.&quot; (Hicr, 87) &quot;Tekrarlanan yedi&quot;den maksat &quot;Fatiha Suresi&#39;dir.&quot; B&uuml;y&uuml;k Kur&#39;&acirc;n&#39;la karşılaştırılarak g&uuml;ndeme getirilmiştir. Ancak y&uuml;celtme ve &ouml;nemini vurgulama unsurlarının &ouml;n pl&acirc;nda tutulmuş olmasına rağmen, başlı başına &quot;Kur&#39;&acirc;n&quot; olarak nitelendirilmemiş, tam tersine ondan yedi ayet; onun bir par&ccedil;ası olarak &ouml;n pl&acirc;na &ccedil;ıkarılmıştır. Bunun kanıtı da, başka surede yeralan şu ayeti kerimedir:<br />\n	&quot;Allah, m&uuml;teşabih ikişerli (mesani=tekrarlanan) bir kitap olarak s&ouml;z&uuml;n en g&uuml;zelini indirdi.&quot; (Z&uuml;mer, 23)</p>\n\n<p>\n	[Bu ayette Kur&#39;&acirc;n&#39;ın b&uuml;t&uuml;n&uuml; mesani olarak nitelendirilmiştir.]</p>\n\n<p>\n	Bunun yanında, &quot;Hicr Suresi&quot;nde, &quot;Fatiha Suresi&quot;nden s&ouml;z edilmiş olması, Fatiha&#39;nın daha &ouml;nce indiğini g&ouml;sterir. Hicr Suresi&#39;nde, ayrıca ş&ouml;yle bir ayet de vardır: &quot;&Ouml;yleyse sen emrolunduğun şeyi a&ccedil;ık&ccedil;a s&ouml;yle ve m&uuml;şriklere aldırış etme. Ş&uuml;phesiz alay edenlere karşı Biz sana yeteriz.&quot; (Hicr, 9495) Bu ayeti kerime, Resulullah efendimizin (s.a.a) bir s&uuml;re uyarı işine ara verdiğini, sonra &quot;a&ccedil;ık&ccedil;a s&ouml;yle&quot; emriyle yeniden bu s&uuml;reci başlattığını ortaya koymaktadır.</p>\n\n<p>\n	&nbsp;</p>','Kuranı Kerimin  Nüzulü','','publish','closed','open','','kurani-kerimin-nuzulu','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2958',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2959,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<h2>\n	VAHİY</h2>\n\n<p>\n	Vahyin ne olduğunu bilmek ve vahyi t&uuml;m boyutlarıyla iyice tanımak b&uuml;y&uuml;k bir &ouml;neme sahiptir; &ccedil;&uuml;nk&uuml; Kuran&#39;ı anlamak, vahyi ger&ccedil;ek anlamıyla bilmeye bağlıdır.<br />\n	Kuran; semav&icirc; mesajları i&ccedil;inde barındıran, y&uuml;ce Allah&#39;ın s&ouml;zleridir ve vahiy yoluyla bizlere ulaşmıştır. Vahiy de melek&ucirc;t &acirc;leminden madde &acirc;lemine inen gaybi &ouml;ğretilerin toplamına denir.<br />\n	Kuran-ı Kerim&#39;de vahiy hakkında ş&ouml;yle buyrulmaktadır:&quot;Muhakkak ki o (Kuran) &acirc;lemlerin Rabbinin indirmesidir. Onu R&ucirc;hu&#39;l-emin (Cebrail) indirdi. Senin kalbine; uyarıcılardan olman i&ccedil;in, Apa&ccedil;ık Arap&ccedil;a bir dille.&quot; &quot;İşte bunlar, Rabbinin sana vahyettiği hikmetlerdir.&quot;<br />\n	&quot;Bu Kuran bana, kendisiyle sizi ve ulaştığı herkesi uyarmam i&ccedil;in vahyolundu.&quot; En&#39;am, 19.<br />\n	Bu y&uuml;zden Kuran&#39;la ilgili konuların i&ccedil;erisinde &uuml;zerinde durulması gereken en &ouml;nemli konu vahiydir. &Ouml;ncelikle vahyin tanımı yapılmalı, niteliği belirtilmeli,<br />\n	melek&ucirc;t &acirc;lemiyle madde &acirc;lemi arasındaki bu irtibatın nasıl sağlandığı ve aslında b&ouml;ylesine bir irtibatın olup olamayacağı incelenmelidir. Bu ve buna benzer konular belirlenip, incelendikten sonra hi&ccedil; ş&uuml;phesiz Kuran &ouml;ğretilerini anlamak &ccedil;ok daha kolay ve doğru olacaktır.<br />\n	Vahyin Tanımı<br />\n	Arap literat&uuml;r&uuml;nde vahiy kavramı &ccedil;ok değişik anlamlarda kullanılmıştır, &ouml;rneğin: İşaret, yazı, risale, haber, kapalı s&ouml;z, gizlide il&acirc;n gibi. Sonu&ccedil;ta, başkalarının anlamayacağı gizli ve hızlı bir şekilde başkasına bildirilen her s&ouml;ze, yazı ve mesaja vahiy denilir.<br />\n	&Uuml;nl&uuml; dil bilimci Ragıp İsfehani vahyi ş&ouml;yle tanımlıyor: &quot;Vahiy, hızlı ve işaretle bildirilen gizli mesajlara denilir.&quot; Ebu İshak&#39;a g&ouml;re ise: &quot;Vahyin asıl s&ouml;zl&uuml;k anlamı gizli mesaj demektir, buna g&ouml;re de ilham i&ccedil;in vahiy kelimesini kullanmışlardır.<br />\n	&quot; Araplar birisinin gizlice konuşup, başkalarının anlamayacağı şekilde bir şeyler anlatması i&ccedil;in, vahiy kelimesini kullanırlar, &quot;Ona vahyetti&quot; yani başkasının anlamayacağı şekilde meramını bildirdi.<br />\n	Kuran&#39;da Vahiy<br />\n	Vahiy kelimesi, Kur&#39;an-ı Kerim&#39;de d&ouml;rt farklı anlamda kullanılmıştır:<br />\n	1- Gizli İşaret: Vahyin Kuran&#39;da kullanılan s&ouml;zl&uuml;k anlamıdır. Y&uuml;ce Allah Hz. Zekeriya hakkında ş&ouml;yle buyurmaktadır: &quot;Bunun &uuml;zerine Zekeriya, mabetten kavminin karşısına &ccedil;ıkarak onlara: &#39;Sabah akşam tesbihte bulunun&#39; diye (fe&#39;evha) işaret verdi.&quot;<br />\n	2- İ&ccedil;g&uuml;d&uuml;sel Hidayet: Her t&uuml;rl&uuml; varlığın, yani bitki, hayvan, insan hatta bir anlamda cansız varlıkların dahi sahip oldukları ve onunla kalıcılıklarını sağladıkları, doğal bir y&ouml;nlendirmedir. Her varlığa yol g&ouml;steren bu insiyaklar i&ccedil;in Kuran-ı Kerim vahiy kelimesini kullanmıştır:<br />\n	&quot;Rabbin bal arısına: Dağlarda, ağa&ccedil;lardan ve insanların yaptıkları &ccedil;ardaklardan kendine evler (kovanlar) edin. Sonra meyvelerin her birinden ye ve Rabbinin sana kolaylaştırdığı yaylım yollarına gir, diye vahiy etti.&quot;<br />\n	T&uuml;m varlıklarda bulunan i&ccedil;g&uuml;d&uuml;sel hidayet doğanın en ilgin&ccedil; sırlarından biridir, Allah tarafından hayvanların bu şekilde y&ouml;nlendirilip insanlık i&ccedil;in faydalı olması herkesi hayrete d&uuml;ş&uuml;rmektedir.<br />\n	Yapılanlar &ccedil;ok a&ccedil;ık bir şekilde fark edilmekte fakat kim tarafından y&ouml;nlendirildikleri somut olarak bilinmemektedir. Bu y&uuml;zden &quot;vahiy&quot; kavramını kullanmak &ccedil;ok yerindedir.<br />\n	3- İlham: Her insan yaşamında nereden geldiğini bilmediği bir takım ilhamlar yer almaktadır ki &ouml;zellikle zor durumlarda g&uuml;zel kararlar verebilmek i&ccedil;in, bu ilhamlar daha &ccedil;ok hissedilmektedir.<br />\n	Bu kaynağı bilinmeyen ve sadece insanın i&ccedil;ine doğan ilhamlar, hayatımızda b&uuml;y&uuml;k bir &ouml;neme sahiptir, &ouml;yle ki &ccedil;oğu zaman bizi &ccedil;ıkmazlardan kurtaran bir ışık gibidir. İşte insanın yardımına koşan doğa&uuml;st&uuml; bu esinlenmelerin bir diğer adı da vahiydir.<br />\n	Hz. Musa&#39;nın annesi b&uuml;y&uuml;k bir &ccedil;ıkmazdayken, Allah tarafından g&ouml;nderilen bu ilhamla oğlunun &ouml;ld&uuml;r&uuml;lmesini &ouml;nledi, Kuran bunun adına vahiy diyerek ş&ouml;yle buyuruyor:<br />\n	&quot;Musa&#39;nın annesine: Onu emzir, kendisine zarar geleceğinden endişelendiğinde onu denize (Nil nehrine) bırakıver, hi&ccedil; korkup kaygılanma; &ccedil;&uuml;nk&uuml; biz onu sana geri vereceğiz ve onu peygamberlerden yapacağız, diye vahyettik (ilham ettik)&quot;<br />\n	Kasas, 7.&quot;Andolsun biz sana bir defa daha l&uuml;tufta bulunmuştuk. Bir zaman, vahyedilecek şeyi annene (ş&ouml;yle) vahyetmiştik: Musa&#39;yı sandığa koy; sonra onu denize (Nil&#39;e) bırak; deniz onu kıyıya atsın da, benim d&uuml;şmanım ve onun d&uuml;şmanı olan biri onu alsın.<br />\n	(Ey Musa! Sevilmen) ve benim nezaretimde yetiştirilmen i&ccedil;in sana kendimden sevgi verdim. Hani, kız kardeşin gidip &quot;Ona bakacak birini size bulayım mı?&quot; diyordu. B&ouml;ylece seni, g&ouml;z&uuml; g&ouml;nl&uuml; mutluluk dolsun ve &uuml;z&uuml;lmesin diye annene geri verdik.&quot; Taha, 37- 40. Musa (a.s) doğduğu zaman, annesi onun i&ccedil;in endişelenmeye başladı.<br />\n	Birden Allah&#39;a tevekk&uuml;l etmesi gerektiğini d&uuml;ş&uuml;nd&uuml;, aklından &ccedil;ocuğuna s&uuml;t vermesini ve tehlikeyi hissedince, onu tahta bir sandığa koyup suya bırakması gerektiği ge&ccedil;ti.<br />\n	Yine bir g&uuml;n &ccedil;ocuğuna kavuşacağına ve asla &uuml;z&uuml;lmemesi gerektiğine kesin inanmaya başladı; zira Allah&#39;a g&uuml;venip &ccedil;ocuğunu O&#39;na emanet etmişti. Bunlar Hz. Musa&#39;nın (a.s) annesinin yaşamış olduğu esinlemeler, g&ouml;nl&uuml;ne doğan ilham ve kalbinde parlayan umut kıvılcımlarıydı.<br />\n	Y&uuml;ce Allah&#39;ın bu t&uuml;r yardımları t&uuml;m insanlar i&ccedil;in ge&ccedil;erlidir, &ouml;zellikle Allah&#39;ın sevgili kulları bir zorluğa d&uuml;şt&uuml;klerinde ve &ouml;nemli karar almaları gerektiğinde, Allah tarafından onların kalbine ilham edilir.<br />\n	Bu Rahman&icirc; ilham ve Rabban&icirc; esinlemeler sayesinde en doğru kararları verirler.Y&uuml;ce Allah, kullarının doğru hareket etmesi i&ccedil;in g&uuml;zel ilhamlarda bulunduğu gibi, şeytanda insanları yoldan &ccedil;ıkarmak ve g&uuml;naha d&uuml;ş&uuml;rmek i&ccedil;in vesveselerde bulunmaktadır, Kuran bu şeytan&icirc; vesveseler i&ccedil;in de vahiy kelimesini kullanmıştır:<br />\n	&quot;B&ouml;ylece biz, her peygambere insan ve cin şeytanlarını d&uuml;şman kıldık. (Bunlar), aldatmak i&ccedil;in birbirlerine vahyederler (vesvese edip, yaldızlı s&ouml;zler fısıldarlar).&quot; &quot;Ger&ccedil;ekten şeytanlar dostlarına, sizinle m&uuml;cadele etmeleri i&ccedil;in, vahyederler (vesvese).&quot; Şeytanın yapmış olduğu bu vahiy yani vesveseler Nas suresinde de belirtilmiştir:<br />\n	&quot;O sinsi vesvesenin şerrinden, o ki insanların g&ouml;ğ&uuml;slerine (k&ouml;t&uuml; d&uuml;ş&uuml;nceler) fısıldar. Gerek cinlerden, gerek insanlardan (olan b&uuml;t&uuml;n vesvesecilerin şerrinden) Allah&#39;a sığınırım!&quot;<br />\n	4- Peygamberlere gelen vahiy (Risal-i vahiy): Bu anlamda ki vahiy sadece peygamberlere &ouml;zeldir ve sadece Allah tarafından n&uuml;b&uuml;vvet makamına ulaşan kullarına g&ouml;nderilir.<br />\n	Bu anlamda vahiy kelimesi Kuran&#39;da yetmişten fazla ge&ccedil;mektedir.&quot;Şehirlerin anası (olan Mekke&#39;de) ve onun &ccedil;evresindekileri uyarman ve asla ş&uuml;phe olmayan toplanma g&uuml;n&uuml;yle onları korkutman i&ccedil;in, sana b&ouml;yle Arap&ccedil;a bir Kuran vahyettik.&quot; &quot;Biz, bu Kuran&#39;ı vahyetmekle ge&ccedil;miş milletlerin haberlerini sana en g&uuml;zel bir şekilde anlatıyoruz.&quot;<br />\n	&nbsp;Herkes Allah tarafından vahyi alabilme kapasitesine sahip değildir, peygamberler kendilerini m&uuml;kemmel kılarak bu makama ulaşabilmişlerdir. İmam Hasan Askeri (a.s) bu konu hakkında ş&ouml;yle buyuruyor:<br />\n	&quot;Allah, Hz. Muhammed&#39;in kalbini ve ruhunu vahyi almaya en l&acirc;yık insan olarak g&ouml;rd&uuml;, bu y&uuml;zden de onu peygamber olarak se&ccedil;ti.&quot;<br />\n	Bu hadisten anlaşılan, &uuml;st&uuml;n mesajları alabilmek i&ccedil;in potansiyel kemallerin g&uuml;&ccedil;lendirilmesi gerektiğidir. Peygamberler buna ulaşmak i&ccedil;in varlıklarında bulunan beğenilmezlikleri uzaklaştırmalı ve doğa&uuml;st&uuml; &acirc;lemle irtibat i&ccedil;in g&uuml;zellikleri kendilerinde toplamalıdırlar.<br />\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır: &quot;Y&uuml;ce Allah hi&ccedil; bir peygamberinin aklını m&uuml;kemmel kılmadık&ccedil;a onu peygamberliğe se&ccedil;mez, onun akıl ve d&uuml;ş&uuml;ncesi &uuml;mmetinin akıllarından daha &uuml;st&uuml;nd&uuml;r.&quot;<br />\n	B&uuml;y&uuml;k filozoflardan Molla Sadra bunu ş&ouml;yle dile getiriyor: &quot;Bir peygamber dışta peygamberliğe se&ccedil;ilmeden &ouml;nce, batınında peygamberliğe se&ccedil;ilir ve ruhu peygamberliğin hakikatlerini algılar.<br />\n	Onlar &ouml;ncelikle batınlarını m&uuml;kemmelleştirirler ve daha sonra bu m&uuml;kemmellikler dışa yansır. Aslında Allah&#39;ın bu se&ccedil;kin kulları, &ouml;ncelikle halktan hakka doğru bir yolculuk yaparlar ve hakka ulaştıktan sonra haktan hakla beraber halka geri d&ouml;nerler.&quot; Dolayısıyla vahiy, soyut &acirc;lemden gelerek insanın batınına doğan &uuml;st&uuml;n &ouml;ğretilerin toplamıdır.<br />\n	&quot;De ki: Cebrail&#39;e kim d&uuml;şman ise şunu iyi bilsin ki Allah&#39;ın izniyle Kuran&#39;ı senin kalbine O indirmiştir.&quot; &quot;Onu R&ucirc;hu&#39;l-emin (Cebrail) indirdi, senin kalbine; uyarıcılardan olman i&ccedil;in.&quot;<br />\n	Vahiy de ilham gibi &ouml;zel durumlarda kalbe dolarak insanın aydınlanmasını sağlar, ancak peygamberler bunun kimin tarafından geldiğini bilirler, normal insanlar ise kalplerine doğan ilhamın kimin tarafından geldiğini bilmezler.<br />\n	Bu y&uuml;zden peygamberler semav&icirc; &ouml;ğretileri almakta hi&ccedil;bir zaman hayrete kapılmaz, yanlışlığa d&uuml;şmezler; &ccedil;&uuml;nk&uuml; kimin tarafından geldiğini ve ne t&uuml;r bir niteliğe sahip olduğunu &ccedil;ok iyi bilirler.<br />\n	Z&uuml;rare, İmam Sadık&#39;a (a.s) ş&ouml;yle sordu: Peygamber (s.a.a) , kendisine gelenin il&acirc;h&icirc; vahiy olduğunu, şeytan&icirc; vesvese olmadığını nasıl ayırt edebiliyordu? İmam (a.s) cevap olarak ş&ouml;yle buyurdu: &quot;Allah ne zaman kullarından birini peygamberliğe se&ccedil;erse, ona &ouml;zel bir g&uuml;ven (sekine) ve vakar verir.<br />\n	B&ouml;ylece kendisine Allah tarafından gelenleri g&ouml;z&uuml;yle g&ouml;r&uuml;r gibi olur.&quot; Yine diğer bir hadiste, &quot;Peygamber olduklarını nasıl anlıyorlar?&quot; sorusuna cevap olarak İmam ş&ouml;yle buyuruyor: &quot;Onlar i&ccedil;in perdeler tamamen kaldırılır.&quot;<br />\n	Başka bir deyimle peygamberler, peygamberliğe se&ccedil;ildiklerinde, ilm&#39;&uuml;l yakini &ccedil;oktan geride bırakmışlar dır, ayn&#39;&uuml;l yakini de kat ederek, hakk&#39;&uuml;l yakine ulaşmışlardır. B&ouml;ylesi tertemiz insanların bu b&uuml;y&uuml;k makamları kat ettikten sonra insanların i&ccedil;inden se&ccedil;ilip peygamber olmalarına pek şaşırmamak gerek. Bunu Kuran-ı Kerim ş&ouml;yle buyuruyor: &quot;İ&ccedil;lerinden bir adama: İnsanları uyar ve iman edenlere, Rableri katında onlar i&ccedil;in y&uuml;ksek bir doğruluk makamı olduğunu m&uuml;jdele, diye vahyetmemiz, insanlar i&ccedil;in şaşılacak bir şey mi oldu ki, o k&acirc;firler: Bu elbette apa&ccedil;ık bir sihirbazdır, dediler?&quot;<br />\n	Yani eğer insanlar birazcık kendilerine gelseler ve peygamberler hakkında daha &ccedil;ok olumlu d&uuml;ş&uuml;nseler, ger&ccedil;ekleri g&ouml;r&uuml;p, bu yanlış eleştirilerden sakınacaklardır.<br />\n	Y&uuml;ce Allah, peygamberlerin insanların i&ccedil;inden se&ccedil;ilmesiyle ilgili yersiz eleştirilere ş&ouml;yle cevap vermektedir:<br />\n	&quot;Biz Nuh&#39;a ve ondan sonraki peygamberlere vahyettiğimiz gibi sana da vahyettik.<br />\n	Ve (nitekim) İbrahim&#39;e, İsmail&#39;e, İshak&#39;a, Yakup&#39;a, esb&acirc;ta (torunlara), İsa&#39;ya, Eyy&ucirc;b&#39;e, Yunus&#39;a, Harun&#39;a ve S&uuml;leyman&#39;a vahyettik. Davud&#39;a da Zebur&#39;u verdik. Bir kısım peygamberleri sana daha &ouml;nce anlattık, bir kısmını ise sana anlatmadık.<br />\n	Ve Allah Musa ile ger&ccedil;ekten konuştu. (Yerine g&ouml;re) m&uuml;jdeleyici ve sakındırıcı olarak peygamberler g&ouml;nderdik ki insanların peygamberlerden sonra Allah&#39;a karşı bir bahaneleri olmasın! Allah izzet ve hikmet sahibidir.<br />\n	Fakat Allah sana indirdiğine şahitlik eder; onu kendi ilmi ile indirdi. Melekler de (buna) şahitlik ederler. Ve şahit olarak Allah k&acirc;fidir. İnk&acirc;r eden ve (başkalarını da) Allah yolundan alıkoyanlar ş&uuml;phesiz doğru yoldan &ccedil;ok uzaklaşmışlardır.&quot;<br />\n	&Ouml;yleyse Allah&#39;ın insanların i&ccedil;inden bir peygamber se&ccedil;erek ona vahyetmesi &ccedil;ok da şaşılacak bir durum değil; &ccedil;&uuml;nk&uuml; t&uuml;m insanlar yaşamı boyunca az veya &ccedil;ok bunu kendilerinde tecr&uuml;be etmiş ve tarih boyunca defalarca g&ouml;rm&uuml;şlerdir.Peygamberlere &Ouml;zel Vahiy Kuran&#39;a g&ouml;re peygamberlere &ouml;zel olan vahiy, &uuml;&ccedil; kısma ayrılmaktadır. Y&uuml;ce Allah ş&ouml;yle buyuruyor:<br />\n	&quot;Allah bir insanla ancak vahiy yoluyla veya perde arkasından konuşur yahut bir el&ccedil;i g&ouml;nderip izniyle ona dilediğini vahyeder. O y&uuml;cedir, h&acirc;k&icirc;mdir. İşte b&ouml;ylece sana da emrimizle Kuran&#39;ı vahyettik.&quot;<br />\n	1- Direkt vahiy: Bu kısımda arada bir vasıta olmaksızın vahiy direkt olarak peygamberlerin kalbine g&ouml;nderilmektedir. Allah Resul&uuml; (s.a.a) bu hususta ş&ouml;yle buyuruyor: &quot;Ruhu&#39;l Kud&uuml;s benim i&ccedil;ime &uuml;fl&uuml;yor.&quot;<br />\n	2- Sesin oluşturulması: Vahiy sesli bir şekilde peygambere bildirilmekte, fakat peygamberden başka hi&ccedil; kimse bu sesi duymamaktadır. Peygamber sesi duyuyor ama bu sesin sahibini g&ouml;rm&uuml;yor, yani bir &ccedil;eşit perdenin arkasından konuşan birisinin sesinin duyulması ve onun g&ouml;r&uuml;lmemesi gibidir.<br />\n	Bu y&uuml;zden Kuran, &quot;perde arkasından konuşur&quot; tabirini kullanmaktadır. Hz. Musa&#39;nın tur dağında Allah&#39;la konuşup, Ondan vahiy alması ve Hz. Resulullah&#39;ın mira&ccedil;ta Allah&#39;la konuşması bu t&uuml;rdendir.<br />\n	3- Melek vasıtasıyla g&ouml;nderilen vahiy: Bu g&ouml;revi &uuml;stlenen melek Cebrail&#39;dir, O Allah tarafından almış olduğu &uuml;st&uuml;n &ouml;ğretileri peygambere ulaştırmaktadır.<br />\n	&nbsp;</p>\n\n<p>\n	<strong>VAHYİN M&Uuml;MK&Uuml;N OLUŞU</strong></p>\n\n<p>\n	Vahiy ger&ccedil;ekte; madde &ouml;tesi bir &acirc;lem ile madde &acirc;lemi arasındaki irtibattan ibarettir. Buna g&ouml;re de hemen şu soru akla gelmektedir:<br />\n	&quot;İrtibatta bulunan her iki tarafın uyuşması şarttır, oysa vahyi alındığı yer ve vahyi alan arasında bu uyum bulunmamakta, peki bu nasıl ger&ccedil;ekleşmektedir?<br />\n	Ayrıca vahyin inişi ve nazil edilmesi belli bir y&ouml;n ve mek&acirc;nı gerektirmektedir, fakat madde &ouml;tesi &acirc;lemin madd&icirc; hi&ccedil;bir &ouml;zelliği kendisinde bulundurmadığını da g&ouml;z &ouml;n&uuml;nde bulundurursak vahiy nasıl m&uuml;mk&uuml;n olabilir?&quot;<br />\n	Batılılaşmaya kendilerini kaptıran bazı dini eğilimli aydınlar, buna dayanarak vahiy i&ccedil;in değişik ve yeni bir a&ccedil;ıklama getirerek, ş&ouml;yle diyorlar:<br />\n	Peygamberlerin vahiy olarak adlandırıp, insanlara sundukları aslında i&ccedil;lerindeki d&uuml;ş&uuml;ncelerinin yansımasıdır.<br />\n	Peygamberler toplumun iyiliğini isteyen ve sosyal reformlar yapmaya &ccedil;alışan kimselerdi, akıllarına gelen bu olumlu d&uuml;ş&uuml;nceleri vahiy ve bazen de melek olarak g&ouml;rmekteydiler. Dolayısıyla d&uuml;ş&uuml;ncelerinin başkası tarafından i&ccedil;lerine doğduğunu zannettiler.<br />\n	Bu y&uuml;zden s&ouml;zlerinde ve yazılarında bir takım yanlış &ouml;ğretilerin bulunması &ccedil;ok doğaldır; &ccedil;&uuml;nk&uuml; bu insanların d&uuml;ş&uuml;nceleri, o zaman ki i&ccedil;inde bulundukları toplumun fikir ve inan&ccedil;larından etkilenmiştir.<br />\n	Zaten bu etkilenme sonucu bir takım s&ouml;zler s&ouml;ylemiş, sonradan bunların yanlış olduğu ortaya &ccedil;ıkmıştır. Yoksa Allah, s&ouml;zlerinde bu t&uuml;r yanlış d&uuml;ş&uuml;ncelerden uzaktır.<br />\n	&nbsp;Allah tarafında g&ouml;nderilen peygamberler hakkında bu şekilde a&ccedil;ıklamalarda bulunmak, ger&ccedil;ekte n&uuml;b&uuml;vveti ink&acirc;rdır ve bu fikirde bulunanlar, peygamberleri hayalle ger&ccedil;eği birbirinden ayıramayan saf insanlar yahut yalancılar olarak tanıtmaktadırlar.<br />\n	H&acirc;lbuki peygamber lerin nasıl &uuml;st&uuml;n bir makam sahibi, asla yalan konuşma yan ve ger&ccedil;ekleri &ccedil;ok daha iyi anlayan kimseler oldukları herkes i&ccedil;in a&ccedil;ıktır.Bu d&uuml;ş&uuml;ncede olan s&ouml;zde aydınlar, iki b&uuml;y&uuml;k yanılgıya d&uuml;şm&uuml;şlerdir:<br />\n	1- Semav&icirc; vahiylerin &ouml;rneklerini inceleyip araştırırken, tahrif edilmiş kitaplara ve yanlış yahut eksik terc&uuml;melere bakmışlardır. Bu y&uuml;zden de vahiyde bir takım yanlışların bulunduğu kanısına varmışlardır, oysa iyi bir araştırmacı &ouml;ncelikle incelemiş olduğu kitabın doğruluğuna kesin g&uuml;venmelidir.<br />\n	2- İnsanı sadece madd&icirc; &ouml;zellikleri bulunan bir varlık olarak kabul etmişlerdir. Oysa insan yalnızca maddeden oluşmamaktadır; insanın bir madd&icirc; boyutu ve bir de madd&icirc; olmayan ruh boyutu bulunmaktadır.<br />\n	İnsanın melekuti (ruh&icirc;) boyutu hakkında Mevl&acirc;na Celaleddin-i Rum&icirc; bir şiirinde şunları s&ouml;ylemektedir: Ben melek idim ve y&uuml;ce Firdevs mek&acirc;nımdı,Adem bu harabeye getirdi beni. İmam Ali&quot;ye (a.s) isnad edilen bir şiirde ise İmam&quot;ın ş&ouml;yle buyurduğu nakledilir:<br />\n	(Ey insan) sen kendini k&uuml;&ccedil;&uuml;k bir cisim mi zannediyorsun? H&acirc;lbuki evalim sende gizli, k&acirc;inatlar sende pinhan.Bu beyitlerde varlık &acirc;leminin t&uuml;m aşamalarının insan varlığında yatmış olduğu ger&ccedil;eğinin altı &ccedil;izilmektedir.<br />\n	İnsan ruhun olduğunu kabul etmemizle, madd&icirc; olmayan bir &acirc;lemle irtibata ge&ccedil;mesi de olanaksız olmaktan &ccedil;ıkar. &Ouml;yleyse vahiy m&uuml;mk&uuml;nd&uuml;r. İnsanın ruhan&icirc; bir &ouml;zelliğinin bulunduğu ve madde &ouml;tesi &acirc;lemle ilişki i&ccedil;erisinde bulunmasının imk&acirc;nsız olmadığı kendi yerinde geniş&ccedil;e a&ccedil;ıklanmıştır.<br />\n	Yine de vahyin daha iyi bir şekilde anlaşılması i&ccedil;in, burada kısaca ayet ve hadisler ışığında bu konuyu a&ccedil;ıklamaya &ccedil;alışalım.İnsanın Ruhsal Boyutu İnsanın ruhsal boyutu &ccedil;ok eskilerden beri herkesin zihnini meşgul etmiş ve bu konu hakkında değişik araştırmalara itmiştir, &ouml;yle ki felsefe, k&uuml;lt&uuml;r ve sanat alanlarında &ouml;zel bir konuma sahip olmuştur. Aynı şekilde Kuran ve hadislerde buna defalarca değinilmiş, İslam felsefesinde de geniş&ccedil;e işlenmiştir.<br />\n	İnsan &ccedil;ift boyutlu bir varlıktır; ruh ve cisimden oluşmaktadır ve madde &ouml;tesi ile madde &acirc;lemi arasında yaşam s&uuml;rd&uuml;rmektedir. Ruh y&ouml;n&uuml;nden aşkındır; g&ouml;kler ile irtibat halindedir, cisim y&ouml;n&uuml;nden de aşağıdır ve yery&uuml;z&uuml;yle irtibat halindedir.<br />\n	Kuran-ı Kerim insanın yaratılış aşamalarını a&ccedil;ıkladıktan sonra, insanın sırf madd&icirc; &ouml;zelliklerle yetinmediği ve y&uuml;ce bir ruhun ona &uuml;flendiğini buyurmaktadır:<br />\n	&quot;Andolsun biz insanı, &ccedil;amurdan (s&uuml;z&uuml;l&uuml;p &ccedil;ıkarılmış) bir &ouml;zden yarattık. Sonra sperma halinde korunaklı bir yuvaya yerleştirdik. Sonra spermayı embriyoya d&ouml;n&uuml;şt&uuml;rd&uuml;k.<br />\n	Arkasından embriyoyu et par&ccedil;asına d&ouml;n&uuml;şt&uuml;rd&uuml;k, arkasından et par&ccedil;asından kemikler yarattık, arkasından kemiklere et giydirdik&hellip;&quot; Kuran, buraya kadar insanın madd&icirc; yaratılışından bahsetmektedir ve sonraki ruhan&icirc; aşamayı ş&ouml;yle buyurmaktadır:<br />\n	&quot;Sonra onu başka bir yaratışla insan haline getirdik. Yaratıcıların en g&uuml;zeli olan Allah pek y&uuml;cedir.&quot; Ayette ge&ccedil;en bu &quot;başka bir yaratılış&quot; insanın ruhudur ve ruh d&ouml;rt aylık cenin d&ouml;neminden sonra ona &uuml;flenmektedir. Başka bir ayette de yaratılışın bu iki aşamasına değinilmektedir:<br />\n	&quot;O (Allah) ki, yarattığı her şeyi g&uuml;zel yapmış ve ilk başta insanı &ccedil;amurdan yaratmıştır. Sonra onun soyunu n&uuml;tfeden, hakir bir suyun &ouml;z&uuml;nden &ccedil;oğalttı. Sonra onu d&uuml;zeltip tamamladı ve ruhundan ona &uuml;fledi.<br />\n	Size de kulaklar, g&ouml;zler ve kalpler vermiştir. Ne de az ş&uuml;krediyorsunuz.&quot; Burada ilgin&ccedil; olan nokta ise; insana &uuml;flendiği s&ouml;ylenen ruhun melek&ucirc;t &acirc;leminden olarak tanıtılıp, bizzat Rabb&#39;ul &acirc;leminin kendisine nisbet verilmesidir, bu da insan ruhunun maddeden &ccedil;ok daha &uuml;st&uuml;n olduğunu g&ouml;sterir.<br />\n	İmam Sadık (a.s) bir hadisinde bu konu hakkında ş&ouml;yle buyurmuşlardır: &quot;Y&uuml;ce Allah bir varlığı yarattı, sonra bir ruhu yarattı ve daha sonra meleklerden birine ruhu ona &uuml;flemesini emretti.&quot; Sonu&ccedil;ta Kuran&#39;a g&ouml;re insan sadece cisimden oluşmamaktadır, hem cisim &nbsp;ve hem de ruhtan oluşmaktadır; &ouml;nce insanın cismi varlığı yaratıldı ve sonra ona sonsuz olan ruh verildi.Felsefeye g&ouml;re de insan sadece maddeden oluşan bir varlık değildir, yani sadece dıştan g&ouml;rm&uuml;ş olduğumuz et, kemik ve deriden oluşmamaktadır; aksine g&ouml;r&uuml;lmeyen başka bir boyutu daha bulunmaktadır ve insan o boyutla maddeden daha s&uuml;st&uuml;n bir makama ulaşmakta, cismaniyetin d&ouml;rt duvarından kendisini kurtarmaktadır.<br />\n	Yukarıda s&ouml;ylediklerimize binaen, insan ruh ve cisimden oluşan iki boyutlu bir varlıktır. Ruhan&icirc; bir boyutunu kabul ettikten sonra, madde &ouml;tesi bir &acirc;lemle irtibata girmesi ve irtibat halinde olması şaşılacak bir mesele olmaktan &ccedil;ıkar, zira zaten maddeden farklı bir &ouml;zelliğe sahiptir. L&acirc;kin bu irtibatın niteliği bilinmemektedir, işte bu olay vahyin bir diğer versiyonu dur.<br />\n	Vahiy &uuml;st&uuml;n ruhan&icirc; &ouml;zelliklere ulaşmış kimselerde g&ouml;r&uuml;len ruhan&icirc; bir olaydır. Kendilerinde oluşturdukları &ouml;zellikler neticesinde madde &ouml;tesi &acirc;lemle irtibata ge&ccedil;e bilmekte ve bir takım &ouml;ğretilere vakıf olabilmektedirler. T&uuml;m bunların hepsi dış &acirc;lemde olup bitmekte ve dışarıdan onlara bildirilmektedir; onların i&ccedil;inde ve batınında oluşan olaylar değildir.<br />\n	Buna g&ouml;re, vahiy i&ccedil;sel bir durum veya d&uuml;ş&uuml;nsel bir yaklaşım değildir, vahiy &uuml;st&uuml;n bir &acirc;lemden ruhan&icirc; bilgilerin verilmesidir. Fakat biz bunun nasıl ger&ccedil;ekleştiğini asla bilemeyiz, evet vahiy vardır, insan başka bir &acirc;lemle irtibata ge&ccedil;e bilmekte, bir takım bilgileri alabilmektedir buna kesin inanmaktayız, ama bunun niteliği bizlere me&ccedil;huld&uuml;r.<br />\n	Aslında anlamaya &ccedil;alışmışızdır yani bu olayı madd&icirc; &ouml;zelliklerle sınırlayıp yahut kelime ve c&uuml;mlelerle a&ccedil;ıklamamız olmuştur, lakin sonu&ccedil;ta yine madd&icirc; &ouml;zelliklerden ileri ge&ccedil;ememişizdir.<br />\n	Ge&ccedil;emediğimiz i&ccedil;in de konu her zaman me&ccedil;hul kalmıştır ve vahyin niteliği hakkında s&ouml;ylenen her şey mecaz, kinaye ve benzemeden başka bir şey değildir, velh&acirc;sıl hi&ccedil;bir zaman ger&ccedil;ek niteliği belirtilememiştir.<br />\n	&Ouml;yleyse vahiy; akla ters d&uuml;şmemektedir, kabul edilebilir ve onu kabul etmek imanın bir par&ccedil;asıdır, fakat bunun anlamak aklımızın &ouml;tesindedir &ccedil;&uuml;nk&uuml; bu ruh&icirc; olay madd&icirc; &ouml;zelliklerle anlaşılmaz, sadece &uuml;st&uuml;n ruh&icirc; &ouml;zelliklere ulaşmış insanlar bunu anlayabilirler.</p>\n\n<p>\n	<strong>VAHYİN İNİŞİNİN NİTELİĞİ</strong></p>\n\n<p>\n	Hz. Resulullah (s.a.a) y&uuml;ce Allah&#39;tan direkt vahiy aldığı zaman, kendisinde b&uuml;y&uuml;k bir ağırlık hissederdi, bu ağırlıktan dolayı bedeni ateş gibi yanmaya başlar, alnından ter boşalırdı ve eğer ata yahut deveye binmiş olsaydı hayvanın beli eğilir, nerdeyse yere yapışacak gibi olurdu.<br />\n	Hz. Ali (a.s) bir hadisinde ş&ouml;yle buyurmaktadır: &quot;Maide s&uuml;resi nazil olduğunda Peygamber Şehba adında bir katıra binmişti. Vahyin nazil olması Allah Resul&uuml;ne b&uuml;y&uuml;k ağırlık yaptı &ouml;yle ki katır durdu, yavaş yavaş yere yaklaşıyordu ve nerdeyse g&ouml;beği yere değecekti.<br />\n	Peygamber halsiz d&uuml;şt&uuml; ve elini bir ashabının omzuna koyarak tutundu.&quot; İbade b. Samet ise ş&ouml;yle diyor: &quot;Peygamber&#39;e vahiy nazil olduğu zaman y&uuml;z&uuml; b&uuml;z&uuml;ş&uuml;r, rengi değişirdi,<br />\n	sonra başını yere doğru eğerdi, bunu g&ouml;ren sahabe de başını yere eğerdi.&quot; Peygamber efendimize vahiy nazil olduğu zaman ni&ccedil;in b&ouml;yle şeylerin olduğunu biz bilemeyiz; zira daha &ouml;nce dediğimiz gibi vahyin niteliğini bilmemekteyiz.<br />\n	Tarih boyunca bazı k&ouml;t&uuml; niyetli insanlar yalanlar, esassız hik&acirc;yeler ve kurgular d&uuml;zenleyerek &ccedil;ok &ouml;nemli temellerden biri olay vahyi, yanlış bir şey olarak g&ouml;stermeye &ccedil;alışmışlardır. &Ouml;zellikle de Peygamber efendimizin vahiy alması hakkında bir&ccedil;ok uydurmaca olay nakledip, s&ouml;ylenti &ccedil;ıkarmışlardır. &Ouml;ncelikle bu uydurmalar sonucunda oluşacak ş&uuml;phelerin oluşmaması i&ccedil;in konuya iki soruyla giriş yapacağız:<br />\n	1- Acaba Allah Resul&uuml; (s.a.a) peygamberliğinin ilk d&ouml;nemlerinde yanılgıya kapılarak kendisine gelen hakkında kaygı ve ş&uuml;pheye d&uuml;şebilir mi?<br />\n	2- Acaba şeytan bazen vahye karışabilir ve kendi vesveselerini vahiy niteliğinde peygambere aktarabilir mi?<br />\n	Masum imamlar ve Resulullah&#39;ın tertemiz Ehlibeyt&#39;inin &ouml;ğretilerine g&ouml;re bu iki sorunun cevabı olumsuzdur. Allah Resul&uuml; yakinin en son derecesindeydi, hi&ccedil;bir zaman m&uuml;barek kalbine şek ve ş&uuml;phenin girmesine imk&acirc;n yoktu ve Onun i&ccedil;in neyin vesvese olduğu g&uuml;n gibi aşik&acirc;rdı, şeytan hi&ccedil;bir zaman ona dehalet edemezdi.<br />\n	Bu Ehlibeyt mektebinin kesin inancıdır, fakat Ehlibeyt &ouml;ğretilerinden kendilerini mahrum bırakan Ehl-i hadisler her iki soruya da olumlu cevap vermişlerdir. Hatta bu konuyla al&acirc;kalı bir takım s&ouml;zde hadislerde getirmişlerdir, &ouml;yle ki bu hadisler, peygamberliğin ismetiyle uyuşma makta ve n&uuml;b&uuml;vvetin temellerini sarsmaktadır.<br />\n	Şimdi Ehl-i hadisin rivayetlerinde ge&ccedil;en, vahiy hakkındaki uydurmalardan ikisini &ouml;rnek olarak getirelim ve sonrasında akl&icirc;-nakli delillerle yalan olduklarını ispatlayalım:<br />\n	1-Varaka b. Nevfel Yalanı<br />\n	Varaka, Peygamber&#39;in zevcesi olan Hz. Hatice&#39;nin amcasının oğluydu, okuma yazması olan ve biraz da ge&ccedil;miş peygamberler tarihini bilen kimseydi. Hakkında ş&ouml;yle denilmiştir: &quot;O İslam peygamberinin tedirginliğini (peygamberliğinin ilk d&ouml;neminde) gideren kimseydi.&quot; Buhari, M&uuml;slim, İbn-i Hişam ve Taberi olayı ş&ouml;yle anlatmaktadırlar:<br />\n	&quot;Hz. Muhammed Hira mağarasında ibadetle meşgul idi, tam bu esnada bir ses işitti, başını kaldırdı ve karşısında &ccedil;ok korkun&ccedil; bir varlıkla karşılaştı. Korkarak başını diğer y&ouml;nlere &ccedil;eviriyordu, ama hangi tarafa &ccedil;evirse karşısında onu g&ouml;r&uuml;yordu, &ouml;yle ki b&uuml;t&uuml;n g&ouml;ky&uuml;z&uuml;n&uuml; kaplamıştı. Yaşamış olduğu bu korkuyla bayıldı ve saatlerce &ouml;ylece baygın kaldı.<br />\n	Hatice, Hz. Muhammed&#39;in eve ge&ccedil; kalmasıyla endişelenmeye başladı birini onu bulması i&ccedil;in g&ouml;nderdi, fakat bulamadan geri gelmişti. Peygamber bir s&uuml;re sonra kendisine geldiğinde korkarak, kendisini kaybetmiş bir halde eve geldi. Hatice: Sana ne oldu b&ouml;yle? diye sordu. Dedi ki: Korktuğum şey başıma geldi, s&uuml;rekli delirmekten korkuyordum ve en sonunda delirdim galiba!<br />\n	Hatice: B&ouml;yle k&ouml;t&uuml;mser olma, sen kendini Allah&#39;a adamış birisin ve Allah seni yalnız bırakmaz, kesinlikle gelecek &ccedil;ok daha aydınlık olacaktır, dedi. Sonra Hatice Peygamber&#39;i alarak amcası oğlu olan Varaka&#39;nın evine g&ouml;t&uuml;rd&uuml;,<br />\n	Peygamber başından ge&ccedil;enleri ona anlattı, O da Peygamber&#39;e bazı sorular sordu, sonrasında ş&ouml;yle dedi: &Uuml;z&uuml;l&uuml;p endişelenme, bu Musa&#39;ya g&ouml;nderilen y&uuml;ce Allah&#39;ın mesajcısıdır, şimdi de sana g&ouml;nderildi ve sana n&uuml;b&uuml;vveti m&uuml;jdelemektedir. Bu s&ouml;zlerden sonra Peygamber sakinleşti ve ş&ouml;yle buyurdu: Şimdi peygamber olduğumu anladım!&quot;<br />\n	Bu ve bunun gibi onlarca yalan, yanlış hik&acirc;yeler M&uuml;sl&uuml;man g&ouml;z&uuml;ken İslam d&uuml;şmanları tarafından uydurulmuştur. &Ouml;zellikle de İslam&#39;ın birinci ve ikinci asırlarında halkı oyalayıp, doğrulardan uzaklaştırıp ve inan&ccedil;larında zayıf olmalarını sağlamak i&ccedil;in bu t&uuml;r yalan olaylar &ccedil;ok&ccedil;a kurgulanmıştır.<br />\n	Ne yazık ki son zamanlarda da bu t&uuml;r yalan hik&acirc;yelerin yeniden g&uuml;ndeme getirildiğini g&ouml;rmekteyiz, Salman R&uuml;şt&uuml; gibi m&uuml;rtet birisi İslam&#39;ın temellerinin ne kadar asılsız olduğunu g&ouml;stermek i&ccedil;in Şeytan Ayetleri kitabını yazmıştır.<br />\n	Hz. Resulullah (s.a.a) gibi en &uuml;st&uuml;n m&uuml;kemmelliklere ulaşan ve g&uuml;nler &ouml;ncesinden n&uuml;b&uuml;vvet m&uuml;jdesini t&uuml;m benliğiyle hisseden birisi, nasıl olur da bu ger&ccedil;eklerin farkına varamaz. Hz. Muhammed (s.a.a) peygamberliğe se&ccedil;ilmeden &ouml;nce bile insanların en akıllısı ve en &uuml;st&uuml;n&uuml;yd&uuml;; &quot;Y&uuml;ce Allah Muhammed&#39;in kalbini en &uuml;st&uuml;n kalp olarak g&ouml;rd&uuml; ve sonra onu peygamberliğe se&ccedil;ti.&quot;<br />\n	B&ouml;yle m&uuml;kemmel bir insan nasıl olur da vahiy meleği geldiğinde korkabilir, kendisi hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nmeye başlar, sonra bir kadının tecr&uuml;besi ve bilgisiz bir adamın sorularıyla peygamber olduğunun farkına varabilir.<br />\n	Anlatılan bu yalan olay, n&uuml;b&uuml;vvet makamıyla uyuşmadığı gibi Kuran&#39;ın a&ccedil;ık ayetleri ve masumların hadisleriyle de &ccedil;elişmektedir. Şimdi bazı b&uuml;y&uuml;k d&uuml;ş&uuml;n&uuml;rlerin g&ouml;r&uuml;şlerini aktardıktan sonra bu olayın yalan olduğuna dair delilleri getirelim: Kadı İyaz (&ouml;:544 h.) Peygamber&#39;e vahiy gelmesinin her t&uuml;rl&uuml; ş&uuml;phe ve kaygıdan uzak olduğuna değindikten sonra şunları yazmaktadır: Hi&ccedil;bir zaman ve hi&ccedil;bir şekilde şeytan melek g&ouml;r&uuml;n&uuml;m&uuml;ne girerek Peygamber&#39;i kandıramamıştır.<br />\n	Peygamberimizin kendisine olan g&uuml;veni, kararlılığı ve sakin durumu, peygamberliğinin bir mucizesi olarak değerlendirilmelidir. Evet, Peygamber (s.a.a) kendisine gelenin vahiy meleği ve bildirilenin de vahiy olduğu hususunda asla şekke kapılmaz. İl&acirc;h&icirc; hikmet gereği her şey onun i&ccedil;in a&ccedil;ıktır, neyin ne olduğunu en iyi şekliyle O bilir ki, b&ouml;ylece Allah&#39;ın s&ouml;zleri yerini bulsun.<br />\n	&quot;Rabbinin s&ouml;z&uuml; doğruluğun ve adaletin doruğuna erdi. O&#39;nun s&ouml;zlerini hi&ccedil;bir g&uuml;&ccedil; değiştiremez. O her şeyi işitir ve bilir.&quot;<br />\n	Emin&#39;&uuml;l İslam Tabersi de, Peygamber&#39;in vahiy yoluyla insanları hidayet edebilmesi i&ccedil;in, vahyin alim ve aktarım aşamalarında her t&uuml;rl&uuml; hatadan ve yanlışlıktan masum olması gerektiğini s&ouml;ylemektedir.<br />\n	Merhum Tabersi, Muddessir suresinin tefsirinde şunları yazmaktadır: Hi&ccedil; ş&uuml;phesiz y&uuml;ce Allah vahiy g&ouml;nderdiği her peygamberine, g&ouml;nderilenin kesinlikle Allah tarafından geldiğini anlayacak kesin deliller g&ouml;stermek tedir.<br />\n	Peygamber de bu deliller sayesinde kendisine gelen vahiy hakkında asla ş&uuml;phe etmezler. Hi&ccedil;bir zaman korkmaz, kaygılanmaz, tedirgin olup, titreyip, bayılmazlar.<br />\n	Kuran-ı Kerim de bunu a&ccedil;ık&ccedil;a buyurmaktadır, yani peygamberler ulaşmış oldukları &uuml;st&uuml;n kemaller ve Allah&quot;ın g&ouml;stermiş olduğu a&ccedil;ık deliller sayesinde vahiy hakkında ş&uuml;phe etmez, korkmaz ve &uuml;z&uuml;lmezler. Hz. Musa, peygamberliğe se&ccedil;ildiğinde y&uuml;ce Allah&quot;ın &ouml;zel l&uuml;tf&uuml;ne mazhar olarak Allah tarafından ş&ouml;yle vahiy aldı:<br />\n	&quot;Musa ateşin yanına gelince: Ey Musa! Diye seslenildi: Muhakkak ki ben, evet ben senin Rabbinim! Hemen pabu&ccedil;larını &ccedil;ıkar; &ccedil;&uuml;nk&uuml; sen kutsal vadi Tuva&quot;dasın! Ben seni se&ccedil;tim. Şimdi vahyedilene kulak ver. Ş&uuml;phesiz ben Allah&quot;ım, benden başka tanrı yoktur; bana kulluk et; beni anmak i&ccedil;in namaz kıl.&quot;<br />\n	Sonra Hz. Musa&quot;ya elinde bulunan asasını yere atması emredilir: &quot;Asanı at! Musa (asayı atıp) onu yılan gibi deprenir g&ouml;r&uuml;nce d&ouml;n&uuml;p arkasına bakmadan ka&ccedil;tı.&quot; Korkup ka&ccedil;ması dolayısıyla y&uuml;ce Allah tarafından ş&ouml;yle uyarıldı: &quot;Ey Musa! Korkma; &ccedil;&uuml;nk&uuml; benim huzurumda peygamberler korkmaz.&quot; Bu şekilde en ufak bir korku halinde bile, Allah&quot;ın yardımı peygamberine ulaşarak onu her t&uuml;rl&uuml; korkudan kurtarmıştır.<br />\n	Bu b&uuml;t&uuml;n peygamberler i&ccedil;in ge&ccedil;erli olan genel bir kanundur, kim Allah&quot;ın huzuruna kabul edilme gibi &uuml;st&uuml;n makama ulaşırsa, hi&ccedil;bir zaman hi&ccedil;bir şeyden korkmaz; zira Rabbin huzur veren atmosferinde bulunmaktadır.<br />\n	Hz. İbrahim de aynı şekilde kesin bir yakin ve sakinliğe ulaşsın diye g&ouml;z&uuml;nden perdeler kaldırılmış, bu şekilde de melek&ucirc;t &acirc;leminin ger&ccedil;ekleri ona g&ouml;sterilmişti: &quot;İşte b&ouml;yle İbrahim&quot;e g&ouml;klerin ve yerin melek&ucirc;tunu g&ouml;steriyorduk ki, yakin sahiplerinden olsun.&quot;<br />\n	Yukarıdaki ayetlerden a&ccedil;ık&ccedil;a anlaşıldığı &uuml;zere peygamberler a&ccedil;ık bir d&uuml;ş&uuml;nceye, ş&uuml;phesiz bir inanca sahiplerdi, bununla beraber daha fazla yakine ulaşsınlar diye yerlerin ve g&ouml;klerin melek&ucirc;tu onlara g&ouml;sterilmiştir.<br />\n	Acaba t&uuml;m peygamberlerin en &uuml;st&uuml;n&uuml; olan Hz. Muhammed (s.a.a) bu genel kanundan istisnamıydı ki yalnız bırakılsın, kendisine gelene kaygıyla baksın, korkup titresin ve kendisi hakkında k&ouml;t&uuml; d&uuml;ş&uuml;nmeye başlasın?! Y&uuml;ce Allah vahiy esnasında Hz. İbrahim&quot;e ve Hz. Musa&quot;ya yardım ederek korkmalarını engellemişti, acaba Hz. Muhammed (s.a.a) makam y&ouml;n&uuml;nden onlardan daha mı aşağı ki Allah&quot;ın yardımından mahrum kaldı?<br />\n	T&acirc;bii ki hayır; &ccedil;&uuml;nk&uuml; O t&uuml;m insanların en &uuml;st&uuml;n&uuml;yd&uuml;, t&uuml;m eksik sıfatlardan uzak m&uuml;kemmel bir varlıktı, y&uuml;ce Allah onu bebeklikten yetiştirmişti. Hz. Ali (a.s) buyuruyor: &quot;Allah-u Te&acirc;l&acirc; bir meleği gece g&uuml;nd&uuml;z Peygamberle ilgilenip,<br />\n	Onu insan&icirc; m&uuml;kemmelliklere ulaştırması i&ccedil;in g&ouml;revlendirmişti.&quot; Bu ve buna benzer bir&ccedil;ok sahih hadis bulunmaktadır.<br />\n	Varaka olayının nasıl b&uuml;y&uuml;k bir yalan olduğu yukarıda &ouml;zetle a&ccedil;ıklandı, buna ek olarak şu eleştirileri de yapabiliriz:<br />\n	1- Bu olayın nakli, sened a&ccedil;ısından olayı ilk canlı yaşayan kimseye ulaşmamaktadır. Dolayısıyla hadis ilminde bu t&uuml;r rivayetler &quot;mursele&quot; olarak kabul edilir ve itibarı yoktur.<br />\n	2- Bu olay değişik kitaplarda &ccedil;ok farklı şekillerde anlatılmaktadır, farklılığın bu kadar &ccedil;ok olması yalan olduğunu g&ouml;sterir. &Ouml;rneğin bir nakle g&ouml;re Hz. Hatice&#39;nin kendisi yalnız başına Varaka&#39;nın yanına gitti,ikinci nakle g&ouml;re Peygamber&#39;le beraber gitti, &uuml;&ccedil;&uuml;nc&uuml;ye g&ouml;re Varaka&#39;nın kendisi Peygamber&#39;i tavaf esnasında g&ouml;rd&uuml;, ona sorular sorduktan sonra peygamber olduğunu s&ouml;yledi ve d&ouml;rd&uuml;nc&uuml; nakle g&ouml;re ise Ebubekir Hz. Hatice&#39;ye gelerek Peygamber&#39;i Varaka&#39;nın yanına g&ouml;t&uuml;rmesi gerektiğini s&ouml;yledi.<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi olay, o kadar fazla değişik şekillerde anlatılmaktadır ki okuyucu hangisine inanacağını bilmemektedir, bu da b&ouml;yle bir olayın yalan olduğunu g&ouml;sterir.<br />\n	3- Bu olayın &ccedil;oğu nakillerinde, Varaka&#39;nın Hz. Peygamber&#39;in n&uuml;b&uuml;vvetini m&uuml;jdeledikten sonra ş&ouml;yle dediği ge&ccedil;mektedir: &quot;Eğer onun peygamberlik d&ouml;nemini g&ouml;recek olursam kesinlikle ona iman eder, yardım da bulunurum.&quot; Hatta &uuml;nl&uuml; tarih&ccedil;ilerden olan Muhammed b. İshak Varaka&#39;nın sonraları iman ettiğini g&ouml;steren bir şiirini nakletmektedir.<br />\n	Oysaki Varaka hi&ccedil;bir zaman Peygamber&#39;e iman getirmedi ve k&acirc;fir olarak &ouml;ld&uuml;. İbn-i Abbas bir hadisinde diyor ki: &quot;Varaka Hıristiyan olarak &ouml;ld&uuml;.&quot; İbn-i Cevzi onun fetret d&ouml;neminde (n&uuml;b&uuml;vvetin ilk &uuml;&ccedil; yılı) M&uuml;sl&uuml;man olmadan &ouml;ld&uuml;ğ&uuml;n&uuml; yazmaktadır.<br />\n	İbn-i Asakir, &quot;Onun M&uuml;sl&uuml;man olduğunu s&ouml;yleyeni tanımıyo- rum&quot; demekte ve İbn-i Hacer, İbn-i Bekkar&#39;ın tarihinden ş&ouml;yle nakletmektedir: &quot;Kureşliler, Bilal M&uuml;sl&uuml;man olduğu i&ccedil;in ona işkence yapıyorlardı, o s&uuml;rekli &#39;Allah tekdir&#39; diyordu ve Varaka da oradan ge&ccedil;erek bu olan biteni seyrediyordu, acaba ni&ccedil;in hi&ccedil;bir zaman M&uuml;sl&uuml;man olmadı?&quot;<br />\n	T&uuml;m bunlar bu olayın sadece bir kurgudan ve yalan haberden ibaret olduğunu g&ouml;stermektedir. Sonu&ccedil;ta bu t&uuml;r yalan haberler, Peygamber ve vahiy hakkında &ccedil;ok yanlış inan&ccedil;ların oluşmasına neden olmaktadır ve bunun da nedeni Ehlibeyt&#39;in k&uuml;lt&uuml;r ve &ouml;ğretilerinden mahrum olunmasıdır; &ccedil;&uuml;nk&uuml; rivayetlerin naklinde masum imamlardan başkasına sarılmak insanı yanlışlığa itecektir.</p>','Kur’an-i Kerim İlmileri','','publish','closed','open','','kuran-i-kerim-ilmileri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2959',0,'post','',0),(2960,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	Kur&#39;an-ı Kerim, Ehlibeyt&#39;in faziletlerinden ve İslam &uuml;mmetinin hayatında onların se&ccedil;kin konumlarının &ouml;nemli boyutlarını sunmuş, Resulullah sallallah&#39;u aleyhi ve &acirc;lih&#39;le her t&uuml;rl&uuml; &ccedil;irkinlikten masum olan Ehlibeyt aleyhimusselam&#39;ın yakınlığını vurgulamıştır. Bunun en bariz &ouml;rneği herkesin ittifak ettiği Mubahele ve Tathir ayetidir. Allah Teala, Meveddet ayetinde belirtildiği gibi Ehlibeyt aleyhisselam&#39;ı sevmenin ve onlarla dost olmanın &ouml;nemini vurgulamış ve bunu t&uuml;m M&uuml;sl&uuml;manlara farz kılmıştır. Ehlibeyt aleyhisselam&#39;a has olan bir &ccedil;ok fazilet ve menkıbeler vardır ki onların hakkında nazil olan &ccedil;ok sayıda ayetler buna delalet etmektedir; biz bu b&ouml;l&uuml;mde onlardan bazılarına değineceğiz:<br />\n	1- &quot;Kim sana gelen ilimden sonra seninle tartışmaya kalkarsa, de ki: Gelin oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra dua edelim de, Allah&#39;ın lanetini yalancıların &uuml;zerine dileyelim.&quot;[1]<br />\n	Bu ayet, Resulullah sallallah&#39;u aleyhi ve &acirc;lih&#39;le kendilerinin hak &uuml;zere olduklarını ve kendi dinlerinin ge&ccedil;erliğini iddia eden Necran Hıristiyanlarının el&ccedil;ileri arasında ge&ccedil;en tartışma &uuml;zerine inmiştir. Bu ayetin inişiyle Resulullah sallallah&#39;u aleyhi ve &acirc;lih onları mubaheleye (lanetleşmeye) davet etmiş ve sonu&ccedil;ta onların iddasını gırtlaklarına &ccedil;evirmiş, onları delille susturmuş ve burhanla onlara g&acirc;lip gelmiştir; onlar da acılı azaba ve ebedi lanete yakin ettikten sonra Resulullah sallallah&#39;u aleyhi ve &acirc;lih ve Ehlibeyt&#39;iyle mubahele etmekten sakınarak bunun karşısında sulh yapmayı ve cizye &ouml;demeyi se&ccedil;mişlerdir. Bu olay, teferruat ve ayrıntılarını anlatmaya gerek kalmayacak kadar meşhurdur. Tarih, hadis ve tefsir &nbsp;kitaplarında bu olay &ccedil;ok detaylı bir şekilde beyan edilmiştir.<br />\n	Burada &ouml;nemli olan, Allah Teala&#39;nın bu ayette o y&uuml;ce makama se&ccedil;tiği kişilerin kimlerin olduğu ve bu ilah&icirc; se&ccedil;imin medl&ucirc;llarının beyanıdır.<br />\n	Tefsir, hadis ve tarih kitapları, Resulullah sallallah&#39;u aleyhi ve &acirc;lih&#39;in Allah&#39;ın emriyle bu ayetin &ouml;rneklerine se&ccedil;tiği kişiler, Ali, Fatıma, Hasan ve H&uuml;seyin&#39;dir. Bunlardan başkası bu ayetin kapsamına girmez.[2]<br />\n	Sa&#39;d b. Ebi Vakkas der ki: &quot;De ki: Gelin oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım&quot; ayeti nazil olunca Resulullah sallallah&#39;u aleyhi ve &acirc;lih Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin aleyhimusselam&#39;ı &ccedil;ağırdı ve buyurdu ki: &quot;Allah&#39;ım! Bunlar benim Ehlibeyt&#39;imdir.&quot;[3]<br />\n	Cabir b. Abdullah&#39;tan ş&ouml;yle nakledilir: &quot;Kendimiz ve kendiniz&quot;den maksat, Resulullah sallallah&#39;u aleyhi ve &acirc;lih ve Ali aleyhisselam&#39;dır; &quot;Oğullarımız&quot;dan maksat Hasan ve H&uuml;seyindir; &quot;Kadınlarımız&quot;dan maksat ise Fatıma&#39;dır.[4] Bunun bir benzeri de Şa&#39;b&icirc;&#39;den nakledilmiştir[5]; hatta bunu sahabe ve tabiinden 24 kişiden, muhaddis ve m&uuml;fessirlerden 52 kişiden fazlası rivayet etmiştir.[6]<br />\n	Zemahşeri bu ayette &quot;oğullar&quot; ve &quot;kadınlar&quot;ın &quot;kendimiz&quot; s&ouml;zc&uuml;ğ&uuml;nden &ouml;nce zikredilmesinin nedenine değinerek diyor ki: Bu iki s&ouml;zc&uuml;ğ&uuml;n &quot;kendimiz&quot; s&ouml;zc&uuml;ğ&uuml;nden &ouml;nce zikredilişi, onların y&uuml;ce mevkiilerini, Allah ve Resul&uuml;ne yakınlıklarını ve &quot;kendi&quot;nden &ouml;nde olduğunu bildirmek i&ccedil;indir. Kes&acirc; ehlinin faziletine bundan daha g&uuml;&ccedil;l&uuml; bir delil olamaz ve yine bu ayet Resulullah sallallah&#39;u aleyhi ve &acirc;lih&#39;in peygamberliğinin doğruluğuna delalet etmektedir.[7]</p>\n\n<p>\n	--------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - &Acirc;l-i İmran, 61.<br />\n	[2] - Bkz. Sahih-i M&uuml;slim, c.4: 1871; S&uuml;nen-i Tirmiz&icirc;, c.5, s.225/2999; Mesabih-us S&uuml;nne, c.4, s.183/4795; el-Kamil-u fi&#39;t Tarih, c.2, s.293; Esbab-un N&uuml;zul -Vahidi-, s.60; Tefsir-ur Razi, c.8, s.81; Tefsir-u Zemahşer&icirc;, c.1, s.368; Tefsir-ul Kurtub&icirc;, c.4, s.104; Tefsir-u Alus&icirc;, c.3, s.188-189; Tefsir-u Nesef&icirc;, c.1, s.221; Feth-ul Kadir -Şevkan&icirc;-, c.1, s.347; Malim-ut Tenzil -Beğav&icirc;-, c.1, s.480; Cami-ul Usul, c.9, s.470/6479 vs.<br />\n	[3] - M&uuml;sned-i Ahmet, c.1, s.185; el-M&uuml;stedrek-u ala&#39;s Sahihayn, c.3, s.150, bu, iki şeyhin şartıyla sahihtir, demiş, Zeheb&icirc; de bunu sahih bilmiştir. Feth-ul Bar&icirc;, c.7, s.105; el-İstiyab -İbn-i Abdulbirr-, c.3, s.37; bkz. &ouml;nceki kaynaklar.<br />\n	[4] - Durr-ul Mensur, c.2, s.38-39.<br />\n	[5] - Esbab-un N&uuml;zul -Vahidi-, s.59.<br />\n	[6] - Bkz. Teşyid-ul Muraciat, c.1, s.344-348.<br />\n	[7] - Tefsir-ul Keşşaf, c.1, s.369-370.</p>\n\n<p>\n	&nbsp;</p>','Kur\"an-ı Kerim\"de Ehlibeyt','','publish','closed','open','','kuran-i-kerimde-ehlibeyt','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2960',0,'post','',0),(2961,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	M&uuml;sl&uuml;manların inandığı ilahi kitap Kur&rsquo;an Kerim&rsquo;in bir&ccedil;ok isim ve vasıfları vardır. Bu isimlerden bir kısmı m&uuml;fessirler ve Kur&rsquo;an bilimleri araştırmacıları tarafından incelenmiş ve a&ccedil;ıklanmıştır. Bazıları da Kur&rsquo;an-ı Kerim&rsquo;in vasıf ve isimleri arasındaki farkı g&ouml;z ardı ederek hepsini Kur&rsquo;an&rsquo;ın ismi olarak telakki etmişlerdir. Elbette her vasıf isim olarak da kullanılabildiğinden vasıfların da isim olarak değerlendirilmesi doğru bir g&ouml;r&uuml;ş olarak telakki edilebilir. Nitekim Ebu&rsquo;l-Futuh er-Razi gibi b&uuml;y&uuml;k m&uuml;fessirler de b&uuml;t&uuml;n bu isim ve vasıfları Kur&rsquo;an&rsquo;ın adları olarak değerlendirmişlerdir.[1] Ebu&rsquo;l-Futuh Kur&rsquo;an i&ccedil;in 43 isim zikretmektedir ki bunların &ccedil;oğu vasıf mahiyetini taşımaktadır. Tabersi Mecmeu&rsquo;l-Beyan Tefsirinde 4 isim zikretmekle yetinmiştir. Bunlar:<br />\n	Kur&rsquo;an, Furkan, Kitap ve Zikirdir.[2]<br />\n	Bedru&rsquo;d-din Zerkeşi, Harrali&rsquo;nin bu konuda bir kitap yazdığını ve Kur&rsquo;an i&ccedil;in 90 isim zikrettiğini nakleder.[3]<br />\n	Et-Temhid sahibi Kazi Uzeyzi&rsquo;den naklen Kur&rsquo;an i&ccedil;in 55 isim nakleder. Bu isimler Ebu&rsquo;l-Futuh&rsquo;un naklettiği isimle m&uuml;şterektir.[4] Bu 55 isim bizzat Kur&rsquo;an&rsquo;dan alınmıştır.<br />\n	Biz burada bu adlara ve bu isimlerin geldiği ayetlere işaret ediyoruz:<br />\n	<strong>1- Kur&rsquo;an (Taha, 2- Nisa, 82)<br />\n	2- Furkan (Enfal, 29- Al-i İmran, 3 ve 4 &ndash; Furkan, 1 ve&hellip;<br />\n	3-Kitap (Fatır, 29 &ndash; Nisa, 105)<br />\n	4- Zikr (Al-i İmran, 58 &ndash; Hicr, 9)<br />\n	5- Tenzil (Şuara, 192 &ndash; İnsan, 23)<br />\n	6 &ndash; Hadis (Z&uuml;mer, 23 &ndash; Kehf, 6)<br />\n	7- Meviza (Yunus, 57)<br />\n	8- Tezkire (Haka, 48)<br />\n	9- Zikra (Hud, 120)<br />\n	10- Beyan (Al-i İmran, 138)<br />\n	11- Huda (Bakara, 2)<br />\n	12-Şifa (Fussilet, 44)<br />\n	13- H&uuml;km (R&rsquo;ad, 37)<br />\n	14- Hikmet (Ahzap, 34)<br />\n	15- Hakim (Al-i İmran, 58)<br />\n	16- Muheymin (Maide, 48)<br />\n	17-Hadi (Cin, 1 ve 2)[5]<br />\n	18- Nur (A&rsquo;raf, 157)<br />\n	19- Rahmet (Neml, 77)<br />\n	20- İsmet (Al-i İmran, 103)[6]<br />\n	21-Nimet (Zuha, 11)<br />\n	22-Hakk (Hakke, 51)<br />\n	23- Tibyan, (Nehl, 89)<br />\n	24-Besair (Kasas, 43)<br />\n	25-Mubarek (Enbiya, 50)<br />\n	26- Mecid (Kaf, 1)<br />\n	27-Aziz (Fussilet, 87)<br />\n	28- &nbsp;Azim (Hicr, 87)<br />\n	29- Kerim (Vakia, 77)<br />\n	30-Sirac &nbsp;(Ahzap, 46)[7]<br />\n	31-Munir (Ahzap, 46)<br />\n	32- Beşir (Fussilet, 3 ve 4)<br />\n	33- Nezir (Fussilet 4)<br />\n	34- Sırat, (Hamd, 6)<br />\n	35- Habl, (Al-i İmran, 106)<br />\n	36-Ruh, (Şura, 52)<br />\n	37- Kasas (Yusuf, 3)<br />\n	38- Fasl (Tarık, 13)<br />\n	39- Nucum (Vakia, 75)[8]<br />\n	40- Acab (Cin, 1)<br />\n	41- Kayyim (Kehf, 1,2)<br />\n	42- Mubin (Yusuf, 1)<br />\n	43- Ali (Zuhruf, 4)<br />\n	44- Kavl (Kasas, 51)<br />\n	45- Kelam (Tevbe, 6)<br />\n	46- Belağ (İbrahim, 52)<br />\n	47- Muteşabih (Zumer, 23)<br />\n	48- Arabi (Zuemr, 28)<br />\n	49- Buşra (Neml, 2)<br />\n	50- Adl (Anam, 115)<br />\n	51- Emr (Talak, 5)<br />\n	52- İman (Ali-i İmran, 193)<br />\n	53- Nebe&rsquo; (Nebe&rsquo; 1 ve 2)<br />\n	54- Vahy (Enbiya, 45)<br />\n	55- İlim (Ra&rsquo;d, 37)</strong><br />\n	Elbette bunlardan bazılarının Kur&rsquo;an&rsquo;ın ismi sayılıp sayılmadığı tartışma konusudur. &Ccedil;&uuml;nk&uuml; bunlardan bazılarının Kur&rsquo;an&rsquo;ın ismi olduğu s&ouml;z konusu ayetin bir tefsiri uyarınca doğru sayılabilir ancak başka bir tefsire g&ouml;re doğru sayılmaz. Bu y&uuml;zden bazıları Kur&rsquo;an&rsquo;ın isimlerini daha az saymışlardır.<br />\n	&Ouml;rneğin Es-Sıratu&rsquo;l-Mustakim&rsquo;ı Kur&rsquo;an olarak tefsir edersek bu da Kur&rsquo;an&rsquo;ın isim ve vasıfları arasında yer alır. İşte bunlar Kur&rsquo;anda istifade edilen isimlerdir.<br />\n	Bazı hadislerde Kur&rsquo;an&rsquo;dan Mushaf[9] olarak da s&ouml;z edilmiştir. Feyz &nbsp;Kaşani Kafi&rsquo;den naklen aktardığı bir hadis de ş&ouml;yle ge&ccedil;mektedir:<br />\n	&ldquo;Kur&rsquo;an okuduğunda Mushaf&rsquo;a bak &ccedil;&uuml;nk&uuml; Mushaf&rsquo;a bakmak ibadettir.&rdquo;[10]</p>\n\n<p>\n	-----------------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Razi, Ebu&rsquo;l-Futuh, Ruhu&rsquo;l-Cenan c. 1 s. 5 İslamiye Baskısı<br />\n	[2] Tabersi, Mecmeu&rsquo;l-Beyan, Fen Rabi<br />\n	[3] Marifet, Muhammed Hadi, Ulum-i Kur&rsquo;ani<br />\n	[4] Ade. S. 106<br />\n	[5] Bu ayette Hadi kelimesi ge&ccedil;mez, bu isim ayetteki &ldquo;yehdi&rdquo; s&ouml;zc&uuml;ğ&uuml;nden &ccedil;ıkarılmıştır.<br />\n	[6] Bu ad ayetteki &ldquo;ve&rsquo;tesimi&rdquo; kelimesinden alınmadır, ayet de ismet s&ouml;zc&uuml;ğ&uuml; ge&ccedil;memiştir<br />\n	[7] Sirac-i m&uuml;nir&rsquo;den Kur&rsquo;an&rsquo;ın kastedildiğini a&ccedil;ıklayan tefsir uyarınca.<br />\n	[8] Nucum&rsquo;un Kur&rsquo;an tedrici n&uuml;zul&uuml;ne işaret olduğunu a&ccedil;ıklayan tefsir uyarınca<br />\n	[9] Kur&rsquo;an&rsquo;da ilahi kitaplardan Suhuf olarak s&ouml;z edilmişt edilmiştir ancak Mushaf kelimesi Kur&rsquo;an&rsquo;da ge&ccedil;memiştir.<br />\n	[10] Es-Safi Tefsiri, c. 1 s. 44 İslamiye Baskısı</p>','Kur’an Kerim’in  İsimleri','','publish','closed','open','','kuran-kerimin-isimleri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2961',0,'post','',0),(2962,1,'2020-05-08 13:18:35','2020-05-08 10:18:35','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp; Kur&#39;&acirc;n&#39;ın tek ve asıl amacı, kendisinin de vurguladığı gibi insanları d&uuml;nyev&icirc; ve uhrev&icirc; saadet yoluna hidayet etmek olmasına rağmen, yer yer doğa bilimleri, fizyoloji ve astronomi... gibi alanlara değinmiş ve bir&ccedil;ok ger&ccedil;eklere ışık tutmuştur. Kur&#39;&acirc;n&#39;ın mucize olduğunun bir başka versiyonudur bu. &Ccedil;&uuml;nk&uuml; İsl&acirc;m Peygamberi, kesin tarih&icirc; belgelerin tanıklığıyla &uuml;mm&icirc; idi, (edebiyat hari&ccedil;) diğer beşer&icirc; bilimlerden mahrumdu ve de o g&uuml;n&uuml;n Yunan, Roma, İran gibi bilim merkezlerinden uzak bir toplumda yaşıyordu. Şimdi Kur&#39;&acirc;n&#39;ın bilimsel mucizelerine &ouml;rnekler sunmak istiyoruz:<br />\n	&nbsp; <strong>1- Meteoroloji:</strong> Meteoroloji, fazla bir ge&ccedil;mişi olmayan bir bilim dalıdır. &Ouml;nceleri bulut, r&uuml;zg&acirc;r, yağmur ve karın oluşumu hakkındaki veriler t&uuml;m&uuml;yle tahmine dayanıyordu ve genel olarak bilimsel dayanaktan yoksundu. Her ne kadar denizciler veya &ccedil;ift&ccedil;iler, r&uuml;zg&acirc;r ve yağmurun durumundan haber verebiliyorlardı ise de, bunu birtakım belirtilere dayandırıyor, ancak bunların nasıl oluştuğu hakkında bilgi sahibi değillerdi. Bu minval &uuml;zere binlerce yıl ge&ccedil;mişti.<br />\n	&nbsp; 17. y&uuml;zyılda (Milad&icirc;) termometre, 19. y&uuml;zyılda telgraf ve zamanla da meteoroloji alanında gerekli olan diğer şeyler keşfedildi. Nihayet, B&ouml;ylece bilim adamlarının araştırmalarının ilerlemesiyle 20. y&uuml;zyılın ilk yarısında Norve&ccedil;li bilim adamı &quot;Byerkness&quot;, bulutların oluşumu ve k&uuml;meler h&acirc;linde hareketi, fırtınaların ve yağmurların oluşumu hakkındaki genel yasayı keşfetmeyi başardı. Daha sonra bulutların buharlaşma ve yoğunlaşma s&uuml;reci, yağmurun bulutlardan ayrılması, dolunun şekillenmesi ve yere d&uuml;ş&uuml;ş&uuml;, yıldırım, şimşek ve g&ouml;k g&uuml;r&uuml;lt&uuml;s&uuml;, sıcak iklim fırtınaları, yerk&uuml;re &ccedil;apındaki genel r&uuml;zg&acirc;rlar... gibi hususlar keşfedilmiş oldu.[1]<br />\n	&nbsp;</p>\n\n<h2>\n	&nbsp;Kur&#39;&acirc;n&#39;ın G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	Kur&#39;&acirc;n&#39;ın on d&ouml;rt asır &ouml;nce, r&uuml;zg&acirc;r, yağmur... hakkındaki s&ouml;zleri, meteorolojinin bug&uuml;nk&uuml; buluşlarından farksızdır. Bug&uuml;n şu ger&ccedil;ek kanıtlanmıştır: Bulutlar, r&uuml;zg&acirc;rın deniz &uuml;zerinden getirdiği g&ouml;r&uuml;lmeyen tuz zerreleriyle aşılanmadığı takdirde, damıtma durumunda olsa bile damıtama ger&ccedil;ekleşmeyecek veya ger&ccedil;ekleşse bile zerreler h&acirc;linde havada asılı kalacak ve yere d&uuml;şmeyecektir.<br />\n	&nbsp; Havadaki rutubetin, &ccedil;ok y&uuml;kseklerde kalıplaşan ve r&uuml;zg&acirc;r aracılığı ile serpilen billurlaşmış kar k&uuml;mesi etrafında toplanması ve &ouml;nc&uuml;l k&uuml;&ccedil;&uuml;k yağmur tanelerinin, r&uuml;zg&acirc;rların karışımı, &ccedil;arpışımı ve yayılımı sonucu birbirine katılımı ve git gide b&uuml;y&uuml;yerek ağırlığının nispeten artmasıyla bulut k&uuml;melerinin arasından ge&ccedil;ip d&uuml;şmesi daha ilgi &ccedil;ekicidir.[2]<br />\n	Meteorolojinin bug&uuml;n ulaştığı bu ger&ccedil;eği Kur&#39;&acirc;n-ı Kerim on d&ouml;rt asır &ouml;nce ş&ouml;yle ifade etmiştir: &quot;Biz, r&uuml;zg&acirc;rları aşılayıcı olarak g&ouml;nderdik ve g&ouml;kten bir su indirdik de onunla su ihtiyacınızı karşıladık.&quot;[3]<br />\n	<strong>&nbsp; 2- Buz İğnelerinden Oluşan Dağlar</strong>: U&ccedil;ağın keşfedilmesiyle birlikte insanın bilgisi de, buz iğnelerinden oluşan ve buz iğneleriyle &ouml;rt&uuml;l&uuml; bulutların &ouml;tesine ulaştı. U&ccedil;ağın keşfinden &ouml;nce, buz iğnelerinden oluşan dağların g&ouml;ky&uuml;z&uuml;ndeki varlığından kimse haberdar değildi.[4]<br />\n	&nbsp; Kur&#39;&acirc;n-ı Kerim bu ger&ccedil;eği ş&ouml;yle a&ccedil;ıklamıştır:<br />\n	&quot;G&ouml;rmez misin ki Allah, birtakım bulutları s&uuml;r&uuml;yor; sonra onları bir araya getirip &uuml;st &uuml;ste yığıyor. İşte g&ouml;r&uuml;yorsun ki bunlar arasından yağmur &ccedil;ıkıyor. O, g&ouml;kten, oradaki buz dağlarından (kar, dolu ve yağmur) indirir...&quot;[5]<br />\n	<strong>&nbsp; 3- K&uuml;relerdeki Canlı Varlıklar:</strong> İnsan uzay bilimleri yardımıyla Ay&#39;a ayak basmasına rağmen, g&ouml;ky&uuml;z&uuml; k&uuml;relerindeki canlıların varlığı hen&uuml;z varsayımdan &ouml;teye ge&ccedil;memiştir. Bazı k&uuml;relerde hayvan ya da insan gibi canlıların varlığı, bir ihtimal olarak değerlendirilmiştir ve bu alandaki kanıtlar ise sadece birtakım ip u&ccedil;larıdır.<br />\n	Kur&#39;&acirc;n ise kesin bir ifadeyle ş&ouml;yle buyurmuştur:<br />\n	&quot;G&ouml;kleri, yeri ve bu ikisi i&ccedil;inde yayıp &uuml;rettiği canlıları yaratması da, O&#39;nun delillerindendir. O dileyince bunları bir araya toplamaya da kadirdir.&quot;[6]<br />\n	&nbsp;<strong> 4- Bitkilerin &Ccedil;iftler H&acirc;linde Yaratılışı</strong>: Y&uuml;ce Allah ş&ouml;yle buyurmaktadır:<br />\n	&quot;Yerin yetiştirdiklerinden, insanların kendilerinden ve hen&uuml;z mahiyetini bilmedikleri şeylerden b&uuml;t&uuml;n &ccedil;iftleri yaratan Allah&#39;ı tesbih ve takdis ederim.&quot;[7]<br />\n	Yine Kur&#39;&acirc;n buyurmaktadır:<br />\n	&quot;O, yeri size beşik yapan ve onda size yollar a&ccedil;an, g&ouml;kten de su indirendir. Onunla biz &ccedil;eşitli bitkilerden &ccedil;iftler &ccedil;ıkardık.&quot;[8]<br />\n	Bitkilerin &ccedil;iftler h&acirc;linde yaratıldığının keşfedilmediği bir d&ouml;nemde b&uuml;y&uuml;k İsl&acirc;m tefsircileri, Kur&#39;&acirc;n&#39;da bahsedilen &quot;&ccedil;iftlik&quot; ifadesini sınıf, t&uuml;r, s&ucirc;ret, madde... gibi Kur&#39;&acirc;n&#39;ın bahsettiği anlamda al&acirc;kası olmayan felsef&icirc; kavramlarla a&ccedil;ıklamaya &ccedil;alışıyorlardı.<br />\n	&nbsp; Ancak bug&uuml;n yapılan araştırmalar sonucu, bitkilerin de insanlar ve hayvanlar gibi, &ccedil;iftler h&acirc;linde yaratıldığı sonucuna varılmıştır.<br />\n	&nbsp; D&uuml;nyamızın esrarengiz olgularından biri, bitkilerin d&ouml;llenme ve aşılanmasıdır. Bu konu tabiat bilgisi konulu kitaplarda ele alınmıştır.</p>\n\n<p>\n	------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Kur&#39;&acirc;n&#39;a G&ouml;re R&uuml;zg&acirc;r ve Yağmur, s.19-25<br />\n	[2]- Kur&#39;&acirc;n&#39;a G&ouml;re R&uuml;zg&acirc;r ve Yağmur, s.59-60<br />\n	[3]- Hicr, 22<br />\n	[4]- Kur&#39;&acirc;n&#39;a G&ouml;re R&uuml;zg&acirc;r ve Yağmur, s:140-143<br />\n	[5]- N&ucirc;r, 43<br />\n	[6]- Ş&ucirc;r&acirc;, 29<br />\n	[7]- Y&acirc;s&icirc;n, 36<br />\n	[8]- T&acirc;h&acirc;, 53</p>','Kur\'ân\'ın Bilimsel Mucizeleri','','publish','closed','open','','kuranin-bilimsel-mucizeleri','','','2020-05-08 13:18:35','2020-05-08 10:18:35','',0,'http://islamex.com/?p=2962',0,'post','',0),(2963,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Zikrin canlı &ouml;rneklerinden biri olan Kur&rsquo;an okuma, b&uuml;y&uuml;k bir &ouml;neme sahiptir. Zikir ve Kur&rsquo;an, insana &ouml;yle bir g&uuml;&ccedil; verir ki, insan bu g&uuml;&ccedil; sayesinde g&uuml;naha d&uuml;şmez. İnsanın kemal ve olgunluk y&ouml;n&uuml;nde ilerleyebilmesi i&ccedil;in erdemleri kuşanması gerektiği gibi, ruhunu k&ouml;t&uuml; huylardan arındırması da ka&ccedil;ınılmazdır. İşte bu bağlamda zikir ve Kur&rsquo;an &ccedil;ok uygun bir etkendir.Y&uuml;ce İslam Peygamberi (s.a.a), Ebuzer-i Gifari&rsquo;ye hitab ettiği bir hadisinde, Kur&rsquo;an okumayı ve y&uuml;ce Allah&rsquo;ı anmayı tavsiye ederek ş&ouml;yle buyurmaktadır:Ebuzer ş&ouml;yle rivayet etmektedir: &ldquo;Allah Resul&uuml;nden (s.a.a), bana tavsiyede bulunmasını istedim. Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) buyurdu: &quot;Allah&rsquo;tan sakınmayı sana tavsiye ederim; &ccedil;&uuml;nk&uuml; Allah&rsquo;tan sakınma, her şeyin başıdır.&quot;Daha fazla tavsiyede bulunmasını istedim. Allah Resul&uuml; (s.a.a) buyurdu: &Ccedil;okca Kur&rsquo;an oku ve Allah&rsquo;ı zikret.Yine tavsiye etmesini istedim; ve Allah Resul&uuml; (s.a.a) buyurdu: &quot;Uzun s&uuml;reli susmaları se&ccedil;melisin.&quot;Başka tavsiyelerini istedim ve buyurdu: &quot;&Ccedil;ok g&uuml;lmekten sakın.&quot;Yine tavsiye istedim ve buyurdu: &quot;Yoksulları sevmeli ve onlarla haşır-neşir olmalısın.Yine tavsiye etmesini istedim ve buyurdu: &quot;Hakkı s&ouml;yle, her ne kadar acı da olsa.&quot;Yine tavsiyede bulunmasını isteyince Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Allah yolunda (olduğun s&uuml;rece) hi&ccedil;bir kınayıcının kınamasından korkma.&rdquo; Allah Resul&uuml; (s.a.a) bu y&uuml;ce irfani re&ccedil;etede bazı kilit noktaları Ebuzer&rsquo;e tavsiye etmektedir:<br />\n	1-Takva edinme (Allah&rsquo;tan sakınma)<br />\n	2-Kur&rsquo;an okuma ve Allah&rsquo;ı zikretme<br />\n	3-Uzun s&uuml;reli suskunluk<br />\n	4-G&uuml;lmeyi azaltma<br />\n	5-Yoksulları sevme ve onlarla birlikte olma<br />\n	6-Hakkı s&ouml;ylemek ve hakka uymak<br />\n	7-Allah yolunda, d&uuml;ş&uuml;ncesiz insanların kınmasından korkmamak [Bildiğiniz &uuml;zere bu re&ccedil;etenin her bir maddesi, hacimli bir kitap konusunu teşkil etmektedir.]<br />\n	&nbsp; &nbsp;Kur&rsquo;an okumanın &ouml;neminden dolayı namaz farz kılınmıştır. Ger&ccedil;ekte namazın farz oluş nedenlerinden biri, Kur&rsquo;an&rsquo;ın korunması ve okunmasıdır; Kur&rsquo;an okumanın faydaları da namazın kılınmasıyla ger&ccedil;ekleşmiş olur.Bu bağlamda İmam Rıza&rsquo;dan (a.s) rivayet edilen bir hadis ş&ouml;yledir: &nbsp;&ldquo;İnsanların namazda Kur&rsquo;an okumaya emrolunmalarının nedeni Kur&rsquo;an&rsquo;ın terkedilmemesi, unutulmaması, zayi edilmemesi, korunması ve me&ccedil;hul kalmamasıdır. Namazın sadece Hamd (Fatiha) s&ucirc;resiyle başlamasının nedeni de Hamd (Fatiha) s&ucirc;resindeki hayır ve hikmetin hi&ccedil;bir s&ucirc;rede ve hi&ccedil;bir s&ouml;zde mevcut olmayışıdır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&rsquo;ın &lsquo;el-hamdu lillah&rsquo; buyruğu, kulları &uuml;zerine farz kıldığı ş&uuml;kr&uuml;n yerine getirilişini ifade etmektedir. &lsquo;Rabb&rsquo;il alem&icirc;n&rsquo;; Allah&rsquo;ı birleme ve &ouml;vg&uuml;d&uuml;r ve O&rsquo;ndan başka yaratıcı ve malik olmadığını ikrardır.&lsquo;Er-Rahman&rsquo;ir Rah&icirc;m&rsquo;; y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n varlıklara (bahşettiği) nimetleri hatırlatmaktadır.&lsquo;Malik-i yevm&rsquo;id din&rsquo;; yeniden dirilişi, hesaba &ccedil;ekilişi ve y&uuml;ce Allah&rsquo;ın hem d&uuml;nya ve hem de ahiretin maliki olduğunu kabullenmedir.&lsquo;İyyake ne&rsquo;budu&rsquo;; hem Allah&rsquo;a rağbet ve yakınlığı, hem de amellerin sadece Allah i&ccedil;in olması gerektiğini ifade etmektedir.&lsquo;İyyake neste&icirc;n&rsquo;; ibadette başarıyı, ilahi nimet ve yardımların idamesini talep etmektir.&lsquo;İhdine&rsquo;s sirat&rsquo;el musteqim&rsquo;; din&icirc; hidayet, ilahi halata tutunma ve alemlerin Rabbini daha &ccedil;ok tanıma dileğidir.&lsquo;Sirat&rsquo;ellezine en&rsquo;amte aleyhim&rsquo;; hem istek ve dileğe vurgudur, hem de y&uuml;ce Allah tarafından evliyalara verilen nimetlerin anılışıdır ve aynı zamanda da o nimetlere duyulan rağbeti g&ouml;sterir.&lsquo;Ğayr&rsquo;il meğdubi aleyhim&rsquo;; Allah&rsquo;ı, emir ve yasaklarını hafifseyen inat&ccedil;ı kafirler z&uuml;mresinde olmaktan Allah&rsquo;a sığınmaktır.&lsquo;Ve le&rsquo;d d&acirc;ll&icirc;n&rsquo;; bilin&ccedil;sizce Allah&rsquo;ın yolundan sapan ve iyi iş yaptığını zannedenlerden olmamak &uuml;zre Allah&rsquo;a dayanmak ve tevekk&uuml;l etmektir.B&ouml;ylece Hamd (Fatiha) s&ucirc;resi, hi&ccedil;bir s&ucirc;re ve kelamın i&ccedil;ermediği d&uuml;nya ve ahiret hayır ve hikmetlerini i&ccedil;ermektedir.&rdquo; Bu hadis-i şerif &uuml;zerinde yoğunlaşmak ve bazı noktalara değinmek gerekir:<br />\n	&nbsp; &nbsp;1-İmam Rıza&rsquo;nın (a.s) &lsquo;Bismillahirrahmanirrahim&rsquo; hakkında her hangi bir şey buyurmamasının nedeni, &lsquo;Bismillahirrahmanirrahim&rsquo; c&uuml;mlesinin her s&ucirc;rede var oluşudur; her ne kadar her s&ucirc;redeki &lsquo;Bismillahirrahmanirrahim&rsquo; başlı başına bir ayettir ve kendine has bir manası vardır.<br />\n	&nbsp; &nbsp;2-Bu hadisin Hamd (Fatiha) s&ucirc;resine getirdiği yorum itibariyle bu s&ucirc;re, şu konuları i&ccedil;ermektedir: Ş&uuml;k&uuml;r, tevhid inancı, Allah&rsquo;ın rab oluşu ve malikiyeti, y&uuml;ce Allah&rsquo;ın Rahman&icirc; ve Rahim&icirc; nimetinin anılışı, &ouml;l&uuml;m sonrası dirilişe ve hesaba ikrar, y&uuml;ce Allah&rsquo;a yakın olma istek ve rağbeti, yalnız Allah i&ccedil;in amel etme, ibadette başarıyı ve din&icirc; hidayeti y&uuml;ce Allah&rsquo;tan dileme, Allah katından evliyalara verilen nimetlerin anılışı ve bu nimetlere duyulan meyil ve rağbet, sapıkların yol-yordamından sakınma.<br />\n	&nbsp; &nbsp;3-İmam Cafer-i Sadık (a.s), Hamd (Fatiha) s&ucirc;resinin fazileti hakkında ş&ouml;yle buyurmuştur: &ldquo;Hamd s&ucirc;resi yetmiş defa bir &ouml;l&uuml;ye okunsa ve &ouml;l&uuml; de ruhunun geri gelmesiyle dirilecek olsa, buna şaşırmamak gerek.&rdquo; Mufazzal b. &Ouml;mer ş&ouml;yle rivayet etmektedir:<br />\n	&nbsp; &ldquo;İmam Cafer-i Sadık&rsquo;ın (a.s) huzuruna hasta birini getirdiler. İmam (a.s), hastaya hitapla buyurdu: Rengin neden b&ouml;yle ka&ccedil;mış, perişansın?Hasta dedi: Bir aydan beridir ki ateşim var.<br />\n	İmam (a.s) buyurdu: G&ouml;mleğinin d&uuml;ğmelerini a&ccedil; ve g&ouml;mleğini başına ge&ccedil;ir; ezan ve ikame oku ve yedi defa da Hamd (Fatiha) s&ucirc;resini oku!Hasta şahıs, İmamın (a.s) buyurduklarını yerine getirdi ve şifa buldu.&rdquo;<br />\n	&nbsp; &nbsp;Amaca ulaşmak ve belaları defetmek i&ccedil;in Cumartesi 70, Pazar 60, Pazartesi 50, Salı 40, &Ccedil;arşamba 30, Perşembe 20 ve Cuma g&uuml;n&uuml; ise 10 defa Hamd (Fatiha) s&ucirc;resi okunur.Hamd (Fatiha) s&ucirc;resini hatmetmenin bir diğer yolu da ş&ouml;yledir:<br />\n	&nbsp; &nbsp;Cuma g&uuml;n&uuml;nden başlayarak 41 g&uuml;n boyunca her g&uuml;n 41 defa Hamd (Fatiha) s&ucirc;resi okunur. Hamd s&ucirc;resinin bitiminden sonra da 13 defa şu dua okunur: &ldquo;Ya mufettihu fettih, ya muferricu ferric, ya musebbibu sebbib, ya museyyiru yessir, ya musehhilu sehhil, ya mutemmimu temmim.&rdquo;<br />\n	&nbsp; &nbsp;Y&uuml;ce Peygamberimiz (s.a.a) hem şefaat edicidir ve hem de şikayet&ccedil;i. Peygamberimiz (s.a.a), Kur&rsquo;an&rsquo;ı terkedenlerden ve itina g&ouml;stermeyenlerden şikayet&ccedil;i olacaktır. Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;Ve Peygamber, y&acirc; Rabbi dedi, bu kavmim, şu Kur&#39;&acirc;n&#39;ı ihm&acirc;l etti, terkedilmiş bir hale getirdi.&rdquo;Ayette ge&ccedil;en &ldquo;resul&rdquo; kelimesi ile kastedilen şahıs, yine ayetteki Kur&rsquo;an kelimesinin varlığı hasebiyle y&uuml;ce İslam Peygamberidir (s.a.a). Ayet hakkında değinmem gereken bir diğer nokta da, kıyametin ger&ccedil;ekleşmesinin kesin olduğundan dolayı gelecek zaman kipi (yegulu) yerine, ge&ccedil;miş zaman kipinin (gale) ayette kullanılmış olmasıdır. Bir başka hadis ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Kıyamet g&uuml;n&uuml; &uuml;&ccedil; grup şikayet&ccedil;i olacaktır: Bir toplumun i&ccedil;inde yaşayan, ancak ilminden ve amelinden faydalanılmayan alimler; layıkıyla kullanılmayan ve terkedilen camiiler; tilavet edilmeyen Kur&rsquo;an-ı Kerim.&rdquo; Aslında bu hadis, &ccedil;ok y&uuml;ce bir irfan&icirc; noktaya temas etmektedir. Bahsi edilen nokta ş&ouml;yle izah edilebilir:<br />\n	&nbsp; Din g&ouml;r&uuml;ngesinde zaman, mekan ve Kur&rsquo;an da dahil olmak &uuml;zere b&uuml;t&uuml;n varlıklar, insanların &ccedil;oğunda mevcut olmayan masum&acirc;ne bilin&ccedil;, algı ve anlama g&uuml;c&uuml;ne sahiptirler.<br />\n	&nbsp; &nbsp;Bu esas doğrultusunda kıyamet g&uuml;n&uuml; zaman, mekan ve Kur&rsquo;an&rsquo;ın şahitliği ge&ccedil;erli ve makbuld&uuml;r. Varlıkların tanıklığının Allah katından kabul edilişi ise, bu varlıkların d&uuml;nyada olup biten olayları masum&acirc;ne (hataya d&uuml;şmeksizin) algıladıklarını kanıtlamaktadır.<br />\n	&nbsp; <strong>&nbsp;Hem yerde hem g&ouml;kte olan her zerre<br />\n	&nbsp; &nbsp;Seninle konuşur her g&uuml;n her gece<br />\n	&nbsp; &nbsp;Biz duyar, g&ouml;r&uuml;r&uuml;z ve algılarız<br />\n	&nbsp; &nbsp;Namahrem sizlerle biz konuşmayız<br />\n	&nbsp; &nbsp;Cansızlığa doğru gidecekseniz<br />\n	&nbsp; &nbsp;Cansız cana mahrem olamazsınız<br />\n	&nbsp; &nbsp;Cansızlıktan cana doğru can olun<br />\n	&nbsp; &nbsp;Her zerrenin zikir sesini duyun&nbsp;</strong><br />\n	&nbsp;</p>','Kur\'an Okumanın Önemi','','publish','closed','open','','kuran-okumanin-onemi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2963',0,'post','',0),(2964,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	<strong>1) Rabben&acirc; zalemn&acirc; enfusen&acirc; ve in lem tağfir len&acirc; ve terhemn&acirc; lenek&ucirc;nenne min-el h&acirc;sir&icirc;n.</strong><br />\n	&nbsp; &nbsp;Dua olarak okunduğunda s&ouml;ylenebilecek olan T&uuml;rk&ccedil;e meali:<br />\n	&quot;Rabbimiz! Biz kendi kendimize, kendi nefsimize zulmettik (g&uuml;nah işledik). Sen bizi bağışlamaz, yarlıgamaz, su&ccedil;larımızı &ouml;rt&uuml;p silmez isen, h&uuml;sr&acirc;na d&uuml;şenlerde oluruz ş&uuml;phesiz!&quot;<br />\n	&nbsp; &nbsp;Arkasından şu T&uuml;rk&ccedil;e ibareler de eklenebilir:<br />\n	&quot;Allah&quot;ım! Sen Erhamur-Rahim&icirc;n-sin. Senden başka Tanrı yoktur. Sen her t&uuml;rl&uuml; eksiklikten m&uuml;nezzeh ulu ve y&uuml;ce S&uuml;bhansın! Resul&uuml;n Muhammed ve Ehl-i Beyt&quot;i hakkı i&ccedil;in, zalimlerden olan, kendi kendisine zulmeden bizleri bağışla, yarlıga, sevginden mahrum etme! Velhamdu lillahi Rabbil-&acirc;lem&icirc;n!&quot;<br />\n	&nbsp; &nbsp;Bu dua, t&ouml;vbe ve istiğfar i&ccedil;in, başımıza bir mus&icirc;bet geldiğinde ondan korunmak ve kurtulmak i&ccedil;in okunabilir.[1]<br />\n	Hazret-i Adem, ilk insan değil, Yery&uuml;z&uuml;&quot;ndeki ahl&acirc;k&icirc; sorumluluk bilinci hen&uuml;z uyanmamış insanların soyundan yaratılmayıp ayrı olarak yaratılan ve eşi Havv&acirc; ile birlikte Yery&uuml;z&uuml;&quot;ne g&ouml;nderilecek olan ilk Tanrı el&ccedil;isi idi. Yery&uuml;z&uuml;&quot;ne g&ouml;nderilmeden &ouml;nce; esasen kendisine eş olarak yaratılmış Havva ile temasa ge&ccedil;mesi; insanlığı la&quot;netli kılan bir &quot;İlk G&uuml;nah&quot; değil, bir nev&quot;i &quot;terk-i evl&acirc;&quot; idi. Adem ve Havv&acirc; bu &quot;terk-i evl&acirc;&quot;yı, &quot;daha iyi olan se&ccedil;eneği terk etme&quot; kusurunu İblis&quot;in kışkırtmasına kapılarak işleyince Allah&quot;a bu şekilde dua etmişler ve bağışlanmışlardı.<br />\n	<strong>2) Rabbi inn&icirc; e&ucirc;zu bike en es&quot;eleke m&acirc; leyse l&icirc; bihi ilm, ve ill&acirc; tagfir l&icirc; ve terhamn&icirc; ek&uuml;n min&quot;el-h&acirc;sir&icirc;n</strong>.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbim! (Benim i&ccedil;in hayırlı olduğunu) bilmediğim bir şeyi senden istemekten sana sığınırım. Beni bağışlamaz, yarlıgamaz, su&ccedil;larımı &ouml;rtmez isen h&uuml;sr&acirc;na uğrayanlardan olurum.&quot;[2]<br />\n	&nbsp; Bu dua da, hayırlı olup olmadığında teredd&uuml;t ettiğimiz bir şeyi Allah&quot;dan istedikten sonra, hayırlı olmadığını anladığımızda, yahut dua da isteğimizi a&ccedil;ıklamadan &ouml;nce, vey&acirc; isteğimizi elde edemediğimizde i&ccedil;imizden bir &uuml;z&uuml;nt&uuml; ge&ccedil;miş ise okunabilir. B&uuml;y&uuml;k Tanrı el&ccedil;ilerinden Nuh&quot;un; oğullarından birisinin Tufan&quot;da boğulması &uuml;zerine, bunun sebebi kendisine vahyedildiğinde Rabbi&quot;ne duasıdır.<br />\n	<strong>3) Rabb-ic&quot;aln&icirc; mukıym&quot;es-sal&acirc;ti ve min zurriyyet&icirc;, Rabben&acirc; ve tekabbel du&acirc;i.</strong><br />\n	&nbsp; Anlamı: &quot;(Allah&quot;ım), Rabbim beni sal&acirc;t ile mukıym kıl (Seninle olan sevgi bağı ve ibadetinde devamlı kıl), soyumu da, ve Rabbimiz duamı kabul et!&quot;[3]<br />\n	&nbsp; Bu, Hazret-i İbrahim&quot;in (a.s.) dualarındandır.<br />\n	<strong>4) Rabben&acirc;-iğfir l&icirc; ve li-v&acirc;lideyye ve lil-mu&quot;min&icirc;yne yevme yekuum-ul-his&acirc;b.&quot;[4]</strong><br />\n	&nbsp; Anlamı: &quot;Rabbimiz! Beni, anne ve babamı ve m&uuml;&quot;minleri bağışla, su&ccedil;larını &ouml;rt hesabın g&ouml;r&uuml;ld&uuml;ğ&uuml; (il&acirc;h&icirc; mahkeme) g&uuml;n&uuml;nde!&quot;<br />\n	&nbsp; Bu dua, namazların son rek&quot;atlerinde, otururken ve sel&acirc;m vermezden &ouml;nce, Bakara Suresi&quot;nin 201. &acirc;yetindeki du&acirc; ile birleştirilerek namazda okunur:<br />\n	&nbsp; Rabben&acirc; atin&acirc; fid-d&uuml;ny&acirc; haseneten ve fil-&acirc;hireti haseneh, ve kın&acirc; az&acirc;benn&acirc;r (bi- rahmetike y&acirc; Erhamerrahim&icirc;n).<br />\n	&nbsp; &nbsp;Hanef&icirc; Mezhebinde namaz sırasında okunan bu du&acirc;, İmamiyye Mezhebinde de ikinci rek&quot;atde, kunut duası olarak r&uuml;ku&quot;dan &ouml;nce okunabilir.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbimiz! Bize D&uuml;nya&quot;da g&uuml;zellik, Ahiret&quot;de g&uuml;zellik, iyilik ver ve ateş azabından koru (rahmetinle ey Erhamer-R&acirc;him&icirc;n!).&quot;<br />\n	&nbsp; İbrahim Suresi&quot;nin 41. &acirc;yetinde yer alan dua b&ouml;l&uuml;m&uuml;; Hazret-i İbrahim&quot;in du-asının devamıdır. Bakara Suresinin 201. &acirc;yetindeki dua kısmı genel bir duadır. &Ouml;zellikle bu &acirc;yet-i ker&icirc;medeki du&acirc; namaz dışında da her ves&icirc;le ile genel bir dua olarak dile getirilebilir: Rabbimiz! Bize D&uuml;nya&quot;da da &Acirc;hiret&quot;de de iyi ve g&uuml;zeli ver!<br />\n	<strong>5) Rabben&acirc; aleyke tevekkeln&acirc; ve ileyke enebn&acirc; ve ileykel-mas&icirc;r!</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbimiz! Sana tevekk&uuml;l ettik ve sana y&ouml;nelip sana dayandık! D&ouml;n&uuml;ş de sanadır&hellip; Sen Aziz ve Hak&icirc;msin! (Ululuk, izzet ve hikmet, mutlak bilgelik ıssısın).&quot;[5]<br />\n	&nbsp; &nbsp;Duanın bu kısmı; yukarıda belirtilen ama&ccedil;la, bir zorba g&uuml;c&uuml;n tehdidi altında olup da korkanlar tarafından okunabilir. Hazret-i İbrahim elbette korkmamıştır, fakat t&acirc;kati bu tehlikeyi s&uuml;k&ucirc;netle karşılamaya elverişli olmayanlar, bu &acirc;yet-i ker&icirc;me ile du&acirc; edebilirler.<br />\n	<strong>6) Rabbi heb l&icirc; min led&uuml;nke z&uuml;rriyyeten tayyibeten inneke Semi&quot;ud-du&acirc;!</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbim bana katından iyi bir z&uuml;rriyet (evl&acirc;d) bağışla, ş&uuml;phesiz sen duaları işitensin.&quot;[6]<br />\n	&nbsp; &nbsp;Zekeriyya Peygamber&quot;in bu duası, Enbiya Suresi, 21/89 &acirc;yeti ile birlikte, &ccedil;ocuk isteyenler i&ccedil;in, dua sırasında kendi isteklerinin ifadesi olarak veya &ouml;zel isteklerini a&ccedil;ıklamadan &ouml;nce okunabilir:<br />\n	&nbsp; &nbsp;Rabbi l&acirc; tezern&icirc; ferden ve Ente Hayr&quot;ul-V&acirc;ris&icirc;n!<br />\n	Anlamı: &quot;Rabbim beni tek, &ccedil;ocuksuz bırakma, Sen Varislerin en Hayırlısısın!&quot;<br />\n	<strong>7) Y&acirc; Allah! Y&acirc; Erhamer-R&acirc;him&icirc;n! L&acirc; il&acirc;he ill&acirc; ente, subh&acirc;neke inn&icirc; k&uuml;nt&uuml; mi-n&quot;ez-z&acirc;lim&icirc;n!</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Ey Erhamer-R&acirc;him&icirc;n (en y&uuml;ce merhamet ıssı) Allah! Senden başka Tanrı yok! Sen Subhansın (Seni her t&uuml;rl&uuml; noksanlık d&uuml;ş&uuml;ncesinden arı bilir, seni ulularım). Ş&uuml;phesiz ben z&acirc;limlerden (doğru davranmayanlardan) oldum.&quot;[7]<br />\n	&nbsp; &nbsp;Yunus Peygamber&quot;in bu duası; bir tehlike i&ccedil;inde bulunduğumuz zaman okunursa, inşallah kabul edilir ve bu tehlike bertaraf edilir. Yunus Peygamber, Ninova ahalisi&quot;nin cezalandırılacağı tebliğinden sonra Allah onların t&ouml;vbesini kabul edince g&ouml;rev yerini terk etmiş, b&ouml;ylece yine &quot;terk-i evl&acirc;&quot; yapmış, (peygamberler i&ccedil;in s&ouml;z konusu olabilecek) bir nev&quot;i vazife kusuru), balık tarafından yutulduktan sonra bu dua ile Allah&quot;ı &ccedil;ağırmış ve kurtulmuştur.<br />\n	&nbsp; &nbsp;8) Bir hastalıktan şif&acirc; bulmak i&ccedil;in de Hazret-i Eyy&ucirc;b&quot;un şu duasını ayrı olarak veya kendi dileğinin ifadesi olarak okumak inşallah insanı dileğine kavuşturur:<br />\n	&quot;İnn&icirc; messen&icirc;ye&quot;z-zurru ve Ente Erha-m&quot;ur-R&acirc;him&icirc;n![8]<br />\n	&nbsp; Anlamı: &quot;Ş&uuml;phesiz ben bir mus&icirc;bete uğradım, Sen Erham&quot;ur-Rahim&icirc;nsin&quot;<br />\n	&nbsp;Bu &acirc;yet ile birlikte ve &ouml;nce, bu &acirc;yet de okunabilir:<br />\n	&quot;İnn&icirc; messen&icirc;yeş-Şeyt&acirc;nu bi-nusbin ve az&acirc;b!&quot;<br />\n	&nbsp; &nbsp;Anlamı: &quot;Ger&ccedil;ekten Şeytan bana zahmet ve azap verdi.&quot;[9]<br />\n	<strong>9) Rabbişrah l&icirc; sadr&icirc; ve yessir l&icirc; emr&icirc;, vahlul ukdeten min lisan&icirc;, yefkahuu kavl&icirc;.</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbim i&ccedil; &acirc;lemime genişlik, ferahlık ver, bu işimi bana kolay ve m&uuml;yesser kıl, dilimdeki bağı, d&uuml;ğ&uuml;m&uuml; &ccedil;&ouml;z de s&ouml;z&uuml;m&uuml; anlasınlar.&quot;[10]<br />\n	&nbsp; &nbsp;Hazret-i Musa Aleyhissel&acirc;m ulu İsl&acirc;m peygamberlerindendir. Fir&quot;avun&quot;a g&ouml;nderildiğinden Allah&quot;a b&ouml;yle dua etmiş, duası kabul edilmiştir. &Ccedil;etin, zorba, zalim birisine bir hakkı, bir mazl&ucirc;mu savunmak i&ccedil;in gidecek olanlar, ders anlatmaya, mahkeme &ouml;n&uuml;ne, bir tebliğ vermeye &ccedil;ıkacak olanlar bu duayı okuyabilirler.<br />\n	&nbsp; Yine tedirginlik duyduğu bir yere, bir makama gidenler, Res&ucirc;l-i Ekrem&quot;e (s.a.) tavsiye edilen şu duayı okuyabilirler:<br />\n	&nbsp; &nbsp;Rabbi edhıln&icirc; mudhale sıdkın ve ehrıc-n&icirc; muhrace sıdkın, vec&quot;al l&icirc; min led&uuml;nke sult&acirc;nen nas&icirc;r&acirc;.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbim beni ger&ccedil;ek, doğru olarak girdir ve ger&ccedil;eklikle, doğrulukla, onayınla &ccedil;ıkar ve bana katından yardımcı bir g&uuml;&ccedil; ver!&quot;[11]<br />\n	<strong>10) Rabbi e&ucirc;zu bike min hemez&acirc;t&quot;iş- şey&acirc;tiyni ve e&ucirc;zu bike Rabbi en yahzur&ucirc;n</strong>.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Rabbim sana sığınırım şeytanların (İblis&quot;e t&acirc;bi olan cin cinsinden varlıklarla, yine ona t&acirc;bi olan insan cinsinden k&ouml;t&uuml;y&uuml; se&ccedil;enlerin), (insanların i&ccedil; &acirc;leminde travmaya sebep olup zarar veren) vesvese ve k&ouml;t&uuml; eylemlerinden, darbelerinden ve Sana sığınırım onların yanımda bulunmalarından (ve i&ccedil; &acirc;lemimi etkilemelerinden).&quot;[12]<br />\n	&nbsp; &nbsp;&Ouml;zellikle, gaflete d&uuml;ş&uuml;p &quot;Ruh &ccedil;ağırma&quot; celselerine katılanlar, &quot;tasallut&quot; dolayısı ile, &quot;vesvese&quot; vir&uuml;sleri ile rahatsız edilebilirler. Yahut k&ouml;t&uuml; bir insanın bulunduğu bir &ccedil;evrede b&uuml;y&uuml;yen bir &ccedil;ocuk, cinsel taciz gibi bir sebeple, k&uuml;&ccedil;&uuml;k yaşta bir travmaya uğramış olabilir. İnsan ile Nur arasına girmeyi başaran bir şeytan, inat&ccedil;ı ve diren&ccedil;li bir engel gibi, bu kimsenin &quot;Sevgi Devresi&quot;ne katılmasını engelleyebilir.[13]<br />\n	&nbsp; &nbsp;Bu durumdaki bir insan, kendisi okuyabiliyorsa, bu &acirc;yet-i ker&icirc;meyi, Felak ve Nas surelerini, son b&ouml;l&uuml;mde Ehl-i Beyt&quot;den naklettiğimiz dualar arasında yer alan, şeytan tacizlerine karşı okunacak duayı okumalıdır. İblis&quot;in Allah karşısında hi&ccedil;bir g&uuml;c&uuml; olmadığı i&ccedil;in, kurtulacağına &icirc;man etmeli, Hazret-i Eyyub&quot;un &quot;Rabbim! Şeytan beni zahmet ve az&acirc;ba uğrattı!&quot; imdada &ccedil;ağırma duasını da okumalıdır. Hazret-i Eyyub, peygamberdir. İblis&quot;in Allah&quot;ın se&ccedil;kin g&ouml;revlileri &uuml;zerinde akıl veya ruh hastalığı davranış bozukluğu gibi bir etkisi olamaz.<br />\n	&nbsp; &nbsp;Bu imdada &ccedil;ağırma duası diğer Kur&quot;-an-ı Ker&icirc;m &acirc;yet=du&acirc;ları okunurken, bunlar &quot;başkasının beyanları&quot; olarak değil, y&uuml;rekten kopan bir &ccedil;ığlık, bir imdad &ccedil;ağrısı olarak benimsenmeli ve dua edenin kendi dilinden ifade edilmelidir. Yahut bunlar okunduktan sonra bir de kendi i&ccedil;inden geldiği gibi, kendi dilince, Allah&quot;a dileğini a&ccedil;ıklamak gerekir.<br />\n	&nbsp; &nbsp;&Ouml;nemi dolayısı ile tekrar belirtiyorum: &quot;Şeytan hemez&acirc;tı&quot;na, travmalara, ruh&icirc; darbelere uğramamak i&ccedil;in, her t&uuml;rl&uuml; b&uuml;y&uuml;, ruh &ccedil;ağırma, ruh&ccedil;uluk, yeniden bedenlenme, Uzak Doğu dinleri perdesi altındaki hokkabazlık ve dolandırıcılıklardan, medyum ve k&acirc;hinlerden ka&ccedil;ınmalı, sakınmalıyız.[14] Bunlardan ka&ccedil;ınarak Res&ucirc;l-i Ekrem&quot;in (s.a.) sevgi devresi akımına girer, O&quot;nu izlersek, g&ouml;nl&uuml;m&uuml;ze il&acirc;h&icirc; sevgi yerleşirse, artık ne şeytan&icirc; travmalara, ne onlardan kalan izlere, dolayısı ile ne akıl hastalığı sebebine (bakhs), ne de ruh hastalıkları (rehak) sebebine yer kalır.[15]<br />\n	&nbsp; &nbsp;<strong>11) Bakara Suresi&quot;nin (2.Sure), son iki &acirc;yeti olan 285-286. &acirc;yetlerindeki du&acirc; da, &ouml;zellikle toplu ve genel dualar sırasında okunabilir</strong>. [Bu &acirc;yet-i ker&icirc;meleri, du&acirc; olarak okumak isterseniz, T&uuml;rk&ccedil;e me&acirc;li ile okuyabilirsiniz.]<br />\n	<strong>&nbsp; &nbsp;12) Aynı şekilde, &Acirc;l-i İmr&acirc;n, 3/8. &acirc;yet-i ker&icirc;mesindeki, genel hidayet talebi duasına bakınız!</strong><br />\n	&nbsp; &nbsp;Hid&acirc;yet talebi i&ccedil;in, esasen namazlarda her g&uuml;n tekrarlanan Fatiha S&ucirc;resi başlı başına bir du&acirc;dır:<br />\n	Bismill&acirc;hirrahm&acirc;nirrah&icirc;m.<br />\n	Elhamdu lillahi Rabbil-&acirc;lem&icirc;n. Er-Rah-m&acirc;n&quot;ir-Rah&icirc;m. Maliki yevmid-d&icirc;n. İyy&acirc;ke na&quot;bud&uuml; ve iyyake nesta&quot;&icirc;n. İhdinas-sır&acirc;-t&quot;el-mustakıym. Sır&acirc;telleziyne en&quot;amte aleyhim, gayr&quot;il-magdz&ucirc;bi aleyhim ve led-zaall&icirc;n.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Rahman ve Rah&icirc;m Allah Adıyla! Hamd, &acirc;lemlerin Rabbi Allah&quot;adır. Rahman, Rah&icirc;m, Din G&uuml;n&uuml;&quot;n&uuml;n M&acirc;liki! Ancak sana ibadet eder, ancak Senden yardım dileriz. Bizi doğru yola ilet! Kendilerini ni&quot;metlendirdiğin (se&ccedil;kinlerinin) yoluna, &ouml;fkene uğrayanların ve sapmışların yoluna değil!&quot;<br />\n	&nbsp; &nbsp;Fatiha başlı başına bize, insanlığa eşsiz değerde bir ni&quot;metdir. Bu il&acirc;h&icirc; ihs&acirc;nı, sadece namazlarda değil, her ves&icirc;le ile okuyabilirsiniz. Du&acirc; olarak namazlar dışında da okunur.<br />\n	<strong>&nbsp; &nbsp;13) &Acirc;l-i İmr&acirc;n, 3/16,191-194. &acirc;yetleri de, Mu&quot;min&ucirc;n, 109, Furkan 65-;66,74 Ahkaaf 15; Haşr 10. &acirc;yetleri de dua olarak okunacak &acirc;yetlerdendir.<br />\n	&nbsp; &nbsp;l4) Hem genel bir dua, hem de tekrarlanacak bir zikr (vird) olarak okunabilecek, &ouml;zellikle sabah namazından sonra g&uuml;n&uuml;n başlangıcında okunması tavsiye edilen bir &acirc;yet-i ker&icirc;me:<br />\n	Hasbiyall&acirc;hu l&acirc; il&acirc;he ill&acirc; h&ucirc;. Aleyhi te-vekkeltu ve huve Rabb&quot;ul-Arş&quot;il-Az&icirc;m</strong>.<br />\n	&nbsp; &nbsp;Bu &quot;zikr&quot; Res&ucirc;l-i Ekrem&quot;e (s.a.) bizzat Allah&quot;ın Kur&quot;an-ı Kerim&quot;de verdiği bir &quot;zikr&quot;dir. Me&acirc;li şudur:<br />\n	&quot;Allah yeter bana! O&quot;ndan başka Tanrı yok! O&quot;na tevekk&uuml;l ettim ve O&quot;dur Ulu Arş&quot;ın Rabbi!&quot;[16]<br />\n	&nbsp; &nbsp;Bir mus&icirc;bet ile karşılaşan, bir &quot;cinn&quot; veya &quot;insan&quot; &quot;şeytanı&quot;nın bir &quot;travma&quot;sından, bir tehlikeden korkan, ş&ouml;yle dua edebilir:<br />\n	&nbsp; Hasbiyallahu ve kef&acirc;! Semi&quot;all&acirc;hu li-men de&acirc;! Leyse veraallahi munteh&acirc;!<br />\n	&nbsp; Acil bir tehlike s&ouml;z konusu değilse, vakti varsa, Res&ucirc;l-i Ekrem&quot;in (s.a.) tavsiye ettiği bu kısa duadan &ouml;nce, yukarıdaki &acirc;yet-i ker&icirc;meyi okumalıdır. Bu kısa duanın me&acirc;li de şudur:<br />\n	&nbsp; &quot;Allah&quot;a dayandım, O yeter bana! Allah &ccedil;ağıranı, dua edeni duyar. O&quot;ndan &ouml;te varılacak (kişi veya makam) yoktur!&quot;<br />\n	<strong>&nbsp; &nbsp;15) Bir &ouml;l&uuml;m haberi ile veya &ouml;l&uuml;m ile karşılaşan bir kimse; &icirc;man ve met&acirc;netini muhafaza i&ccedil;in, &quot;inn&acirc; lill&acirc;hi ve inn&acirc; ileyhi r&acirc;ci&quot;&ucirc;n&quot; zikrini yapabilir.</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Biz Allah&quot;ınız, (O&quot;nun hikmet, ilim ve iradesi ile, sevgi ve kudreti ile yaratıldık) ve ş&uuml;phesiz O&quot;na d&ouml;n&uuml;c&uuml;leriz (d&ouml;n&uuml;ş&uuml;m&uuml;z O&quot;nadır, O&quot;na d&ouml;neceğiz).&quot;[17]<br />\n	&nbsp; &nbsp;Res&ucirc;l-i Ekrem&quot;in (s.a.) sevgi akımı devresi&quot;ne girebilenler i&ccedil;in &ouml;l&uuml;m bir &quot;şeb-i urs&quot; olur. Mevl&acirc;na i&ccedil;in olduğu gibi.<br />\n	&nbsp; &nbsp;1<strong>6) &Acirc;yet&quot;ul-K&uuml;rs&icirc; bir &quot;du&acirc;&quot; değildir. Fakat &quot;zikr&quot; olarak okunacak ve duaların başında da okunması &ccedil;ok uygun olan bir &acirc;yet-i ker&icirc;medir:<br />\n	Allahu l&acirc; il&acirc;he ill&acirc; h&ucirc;! El-Hayy&quot;ul-Kay-y&ucirc;m. L&acirc; te&quot;huz&uuml;h&uuml; sinetun ve l&acirc; nevm. Le-hu ma f&icirc;s-sem&acirc;v&acirc;ti ve m&acirc; f&icirc;l-arz. Men zel-leziy yeşfe&quot;u indehu ill&acirc; biiznih, ya&quot;lemu m&acirc; beyne eydiyhim ve m&acirc; halfehum, ve l&acirc; yu-hit&ucirc;ne bi-şey&quot;in min ilmihi ill&acirc; bi-m&acirc; ş&acirc;, ve-si&quot;a k&uuml;rsiyyuhus- sem&acirc;v&acirc;ti vel-arz(d), ve l&acirc; ye&ucirc;duh&ucirc; hıfzuhum&acirc; ve Huvel-Aliyy&quot;ul-Az&icirc;m</strong>.<br />\n	&nbsp; &nbsp;Anlamı: &quot;Ondan başka Tanrı olmayan Allah! Hayy&quot;dır (hayatı veren, mutlak hayat kaynağıdır), Kayyum&quot;dur (zevali olmayan kudret sahibi, mutlak ve sınırsız, ezel&icirc; ve ebed&icirc; h&uuml;k&uuml;m sahibidir) O! O&quot;nun i&ccedil;in ne gaflet, kendinden ge&ccedil;me, ne uyku (s&ouml;z konusudur) vardır, G&ouml;klerde ve Yer&quot;de ne varsa O&quot;nun! Kimdir izni olmadık&ccedil;a O&quot;nun yanında şefaat edecek? &Ouml;nlerindekini (şimdiki hallerini ve geleceklerini) de bilir, ardlarındakini de! O&quot;nun ilminden, dilediğinden başka hi&ccedil;bir şeyi kimse kavrayamaz. K&uuml;rs&icirc;si g&ouml;kleri de, Yeri de kapsar. Bunları korumak-g&ouml;zetmek O&quot;na asl&acirc; ağır gelmez. O Al&icirc; ve Az&icirc;m&quot;dir (ulu ve y&uuml;cedir).&quot;<br />\n	Uyumadan &ouml;nce ve her fırsatta &quot;zikr&quot; olarak bu &acirc;yet-i ker&icirc;menin okunmasında &ccedil;ok yarar ve manev&icirc; feyz vardır.<br />\n	<strong>&nbsp; &nbsp;17) İhl&acirc;s Suresi de &Acirc;yet&quot;ul-K&uuml;rs&icirc; gibi Allah&quot;ın sıfatlarını bizzat Allah&quot;ın belirtmekte olduğu bir kısa suredir.</strong> Bu s&ucirc;re; namazın ikinci rek&quot;atinde de Fatiha&quot;dan sonra okunabilir. B&ouml;ylece, s&acirc;dece F&acirc;tiha ve İhl&acirc;s Sureleri ile namazdaki Kur&quot;an kır&acirc;ati şartı yerine getirilmiş olabilir.<br />\n	Bismill&acirc;hirrahm&acirc;nirrah&icirc;m.<br />\n	Kulhuvallahu Ahad. Allahus-samed. Lem yelid ve lem y&ucirc;led. Ve lem yek&uuml;n lehu k&uuml;f&uuml;ven ahad.<br />\n	&nbsp; Anlamı: &quot;Rahman ve Rah&icirc;m Allah Adı ile. De: O, Tek Allah&quot;dır. Samed Allah&quot;dır. (Varlığı i&ccedil;in hi&ccedil;bir şeye muhta&ccedil; olmayan, tek ve vacibul-v&uuml;cud, başka il&acirc;hlara varlık vermeyen Allah&quot;dır). Doğma ve doğurma O&quot;nun i&ccedil;in asl&acirc; yoktur. O&quot;na hi&ccedil;bir şey denk, eşit, benzer olamaz.&quot;<br />\n	<strong>&nbsp; 18) Felak ve N&acirc;s Sureleri; sihir (b&uuml;y&uuml;), şeytan vesvesesi gibi &quot;k&ouml;t&uuml;&quot;den gelen tacizlere karşı Allah&quot;a sığınma dualarını i&ccedil;erir. Kur&quot;anı-ı Ker&icirc;m&quot;in son iki s&ucirc;releri bunlardır.<br />\n	&nbsp; a) Felak Suresi (113):<br />\n	Bismill&acirc;hirrahm&acirc;nirrah&icirc;m.<br />\n	Kul e&ucirc;z&uuml; bi-Rabbil-felak. Min şerri m&acirc; halak. Ve min şerri gaasıkin iz&acirc; vekab. Ve min şerrin-neff&acirc;s&acirc;ti fil-ukad. Ve min şerri h&acirc;sidin iz&acirc; hased.</strong><br />\n	&nbsp; &nbsp;Anlamı: &quot;Rahman ve Rah&icirc;m Allah adıyla.<br />\n	&nbsp; De: Sığınırım felak&quot;ın Rabbi&quot;ne (zulmeti, karanlığı yarıp nuru ışıtan Rabbe), yarattıklarının şerrinden, bastırıp kapladığında (koyu) karanlığın şerrinden, ve d&uuml;ğ&uuml;mlere &uuml;fleyenlerin şerrinden ve ha-sed ettiğinde hased edenin şerrinden.&quot;<br />\n	&nbsp; &nbsp;b) N&acirc;s S&ucirc;resi (114)<br />\n	Bismill&acirc;hirrahm&acirc;nirrah&icirc;m.<br />\n	Kul e&ucirc;z&uuml; bi-Rabbin-n&acirc;si Melikin-in-n&acirc;si İl&acirc;hin-n&acirc;s. Min şerr-il-vesv&acirc;sil-hann&acirc;s, el-lez&icirc; yuvesvisu f&icirc; sud&ucirc;r-in-nas, minel cinneti ven-n&acirc;s.<br />\n	&nbsp; &nbsp;Anlamı: Rahman ve Rah&icirc;m Allah adıyla.<br />\n	&nbsp; &nbsp;De: Sığınırım insanların Rabbine, insanların Melikine (insanlığın hakimine, egemenlik ıssına), insanlığın tanrısına. Vesv&acirc;s-il Hann&acirc;s&quot;ın şerrinden (İblis&quot;e t&acirc;bi olup insanlara sinsice vesvese veren şeytanların şerrinden). O (Vesv&acirc;s-il Han-nas), insanların i&ccedil; &acirc;lemine vesvese sokar, cinden ve insandan (olan bu şeytanların şerrinden).&quot;<br />\n	&nbsp; <strong>&nbsp;19) Haşr Suresi&quot;nin son &acirc;yetleri:<br />\n	&nbsp; Bu &acirc;yet-i ker&icirc;meler de &ouml;zellikle sabah namazlarından sonra, ayrıca her zaman &quot;zikr&quot; olarak, vey&acirc; dualarda istek belirtilmeden &ouml;nce okunabilir:<br />\n	&nbsp; La yesteviy ash&acirc;bun-n&acirc;ri ve ash&acirc;bul-cenneh, ashabul-cenneti hum&quot;ul-f&acirc;iz&ucirc;n. Lev enzeln&acirc; h&acirc;zel-Kur&quot;&acirc;ne al&acirc; cebelin le-reeytehu h&acirc;şi&quot;an mutesaddi&quot;an min haşye-tillah. Ve tilkel-ems&acirc;lu nazribuh&acirc; lin-n&acirc;si leallehum yetezekker&ucirc;n. Huvallahulleziy l&acirc; il&acirc;he ill&acirc; h&ucirc;! &Acirc;lim&quot;ul-gaybi veş-şeh&acirc;deh. Ve Huver-Rahm&acirc;n&quot;ur-Rah&icirc;m. Huvall&acirc;hul-leziy l&acirc; il&acirc;he ill&acirc; H&ucirc;! El-Melik&quot;ul-Kudd&ucirc;s&quot;us-Sel&acirc;m&quot;ul-Mu&quot;min&quot;ul-Muheymin&quot;ul-Az&icirc;z&quot;ul-Cebb&acirc;r&quot;ul-Mutekebbir. Subh&acirc;nall&acirc;hi amm&acirc; yuşrikuun. Huvallah&quot;ul&ndash;H&acirc;lık&quot;ul-B&acirc;ri&quot;ul-Musavvir. Lehul-Esma&quot;ul-Husn&acirc;! Yusebbi-hu lehu m&acirc; fis-sem&acirc;v&acirc;ti vel-arz(d). Ve Hu-vel-Aziz&quot;ul-Hak&icirc;m.</strong><br />\n	&nbsp; &nbsp;T&uuml;rk&ccedil;e me&acirc;li: &quot;Cennet ve ateş ehli eş değildir. Kurtuluşa erişenler cennet ehlidir. Biz bu Kur&quot;an&quot;ı bir dağ &uuml;zerine indirse idik, o dağı Allah korkusundan eğilmiş, par&ccedil;alanmış olarak g&ouml;r&uuml;rd&uuml;n. İşte insanlara bu &ouml;rnekleri getirmekteyiz ki d&uuml;ş&uuml;ns&uuml;nler! O Allah&quot;dır ki O&quot;ndan başka Tanrı yok! Gizliyi ve a&ccedil;ığı bilir, O Rahman ve Rah&icirc;mdir. O Allah&quot;dır ki O&quot;ndan başka Tanrı yok! Melik, Kudd&ucirc;s, Sel&acirc;m, M&uuml;m&icirc;n, Muheymin, Aziz, Cebbar ve M&uuml;tekebbirdir. (Allah&quot;a) ortak ve benzer koştukları, şirke d&uuml;şt&uuml;kleri şeylerden Allah m&uuml;nezzeh, Subhandır. O; H&acirc;lik, (Yaradan) Bar&icirc; ve Musavvir Allah&quot;dır. G&uuml;zel isimler O&quot;nundur. G&ouml;klerde ve Yery&uuml;z&uuml;&quot;nde olanlar O&quot;nu ulular, tesbih ederler. O, Az&icirc;z ve Hak&icirc;m&quot;dir.&quot;[18]<br />\n	&nbsp; &nbsp;İşte bu kutlu &acirc;yetler; dar anlamda istek dualarımızdan &ouml;nce, yahut &quot;zikr&quot; olarak sabah namazlarından sonra veya her fırsatta okumamız &ccedil;ok tavsiye edilir.<br />\n	&nbsp; &nbsp;Kur&quot;an-ı Ker&icirc;m&quot;in değerini bilelim. Kur&quot;an-ı Ker&icirc;m&quot;i aslında ve ma&quot;n&acirc;sını bilerek okumaya &ccedil;alışalım. Bunu yapamıyorsak, kısa namaz surelerini, hi&ccedil; değilse Fatiha ve İhl&acirc;s surelerini Kur&quot;an-ı Ker&icirc;m dili ile &ouml;ğrenelim ve manasını da bilelim. Bu iki sure ile b&uuml;t&uuml;n g&uuml;nl&uuml;k namazlarımızı kılabiliriz. Ayrıca, yukarıda zikredilen kısa ve &ouml;zl&uuml; &quot;zikr&quot; ve &quot;dua&quot; &acirc;yetlerini ezberleyebilir, istek dualarımızdan &ouml;nce okuyabiliriz. Yahut dua ayetlerinin me&acirc;lini, istek duamız olarak, kendi ana dilimizde de dile getirebiliriz.<br />\n	&nbsp; &nbsp;Haşr Suresi&quot;nin son &acirc;yetlerindeki G&uuml;zel İsimler&quot;i, terc&uuml;meleri aslın tam karşılığı olmayacağı i&ccedil;in, T&uuml;rk&ccedil;e okuyuşunda da &quot;Allah&quot;ın g&uuml;zel isimleri&quot; olarak asl&icirc; metinde olduğu gibi s&ouml;ylemek daha doğrudur. Cebbar, M&uuml;tekebbir isimlerine, g&uuml;nl&uuml;k dilden sezdiğimiz anlamları elbette vermeyeceğiz. M&uuml;&quot;min ismi de b&ouml;yledir.<br />\n	&nbsp; &nbsp;İl&acirc;h&icirc; sevgi yolunda ilerledik&ccedil;e bu isimlerden bitmez ve t&uuml;kenmez feyizler alırız. Şimdilik bu isimleri Allah&quot;ın kendisini nitelediği isimler olarak, saygı ile, huşu&quot; ile, sevgi ile, aşk ile tekrar edelim, zikrimiz, virdimiz kılalım. &quot;Subhanallah, velhamdu lillah, ve l&acirc; il&acirc;he illallahu vallahu ekber&quot; zikr ve virdi de, dar anlamda duadan &ouml;nce veya her an, her fırsatta i&ccedil; &acirc;lemimiz de Allah ile olarak tekrarlayacağımız &ccedil;ok feyizli ve m&uuml;barek ibarelerdendir.</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- A&quot;r&acirc;f Suresi, 7/23<br />\n	[2]- H&ucirc;d Suresi, 11-47<br />\n	[3]- İbrahim Suresi, 14/40<br />\n	[4]- İbrah&icirc;m Suresi, 14/41<br />\n	[5]- Mumtahine, 60/5<br />\n	[6]- &Acirc;l-i İmr&acirc;n, 3/38<br />\n	[7]- Enbiya Suresi, 21/87<br />\n	[8]- Enbiya, 21/83<br />\n	[9]- S&acirc;d, 38/41<br />\n	[10]- T&acirc;h&acirc; Suresi 20/25-28<br />\n	[11]- İsr&acirc; Suresi, 17/80<br />\n	[12]- M&uuml;&quot;min&ucirc;n 23/97-98<br />\n	[13]- Hacc Suresi&quot;nin &uuml;&ccedil;&uuml;nc&uuml; ve Saffat Suresi&quot;nin yedinci &acirc;yetlerine bakınız.<br />\n	[14]- En&quot;am Suresi, 6/12 &Acirc;yet-i Ker&icirc;meyi ve Cinn Suresi, 72/6. &acirc;yet-i ker&icirc;meyi okuyunuz.<br />\n	[15]- Cinn S&ucirc;resi, 72/13. &acirc;yeti okuyunuz.<br />\n	[16]- Tevbe Suresi, 9/129<br />\n	[17]- Bakare, 2/156<br />\n	[18]- Haşr, 59/20-24</p>','Kur\'an-ı Kerîm\'den Dualar','','publish','closed','open','','kuran-i-kerimden-dualar','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2964',0,'post','',0),(2965,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	İbrahim (a.s) &ccedil;ocukluğundan ergenlik &ccedil;ağının ilk d&ouml;nemlerine kadar soydaşlarının toplumundan ayrı yaşıyordu. Sonra ortaya &ccedil;ıkarak babasının yanında yaşamaya başladı. Bu sırada babasının ve soydaşlarının putlara kulluk sunduklarını g&ouml;rd&uuml;. Babasının ve soydaşlarının bu davranışlarını hoş karşılamadı. Tertemiz ve arınmış fıtratı, y&uuml;ce Allah tarafından hakkın g&ouml;sterilmesi ve her şeyin melek&ucirc;tunun g&ouml;zlemlendirilmesi suretiyle destekleniyordu. Hak s&ouml;z ve salih amel ışığında hareket etmesi sağlanıyordu.<br />\n	&nbsp; &nbsp; &Ouml;nce babasıyla, putlara kulluk sunma ekseninde tartışmaya başladı. Onu putlara kulluk sunmayı reddetmeye, tek ve ortaksız Allah&quot;a kulluk sunmaya davet etti. Şeytanın dostluğundan kurtarması ve hidayete ulaştırması i&ccedil;in kendisine t&acirc;bi olmasını istedi. İbrahim bu konuda s&uuml;rekli babasıyla tartıştı. Nihayet babası onu kovdu ve putlara k&ouml;t&uuml; s&ouml;zler s&ouml;ylemekten ve onlardan y&uuml;z &ccedil;evirmekten vazge&ccedil;memesi durumunda kendisini taşlayarak &ouml;ld&uuml;rmekle tehdit etti.<br />\n	&nbsp; &nbsp;Ama İbrahim (a.s) ona karşı kibar ve şefkatli davrandı. &Ccedil;&uuml;nk&uuml; y&uuml;ksek bir ahl&acirc;ka sahipti. Hi&ccedil;bir zaman incitici s&ouml;zler s&ouml;ylemezdi. Bu y&uuml;zden kendisini tehdit eden ve kovan babasına sel&acirc;m verdi, kendisi i&ccedil;in Allah&quot;tan bağışlanma dileyeceğini; bu arada onu ve soydaşlarını, Allah&quot;tan başka kulluk sundukları d&uuml;zmece il&acirc;hları terk edeceğini vaat etti. (Meryem, 41-48)<br />\n	&nbsp; &nbsp; Bu arada bazı gruplarla putlara tapma hususunda tartıştığı gibi (Enbiy&acirc;, 51-56; Şuar&acirc;, 69-77; S&acirc;ff&acirc;t, 83-87) başka gruplarla da g&uuml;neşe, aya ve yıldıza tapma hususunda tartışıyordu. Derken onun putlardan ve diğer d&uuml;zmece il&acirc;hlardan uzaklaştığı haberi toplumda iyice yayıldı. (En&quot;&acirc;m, 74-82) Bir g&uuml;n soydaşları toplu ibadet i&ccedil;in kentin dışına &ccedil;ıktıklarında, o hasta olduğunu ileri s&uuml;rerek kentte kaldı, onlarla birlikte toplu tapınma merasimine katılmadı. Soydaşlarının kentin dışında oldukları bu sırada putevine girdi ve bir baltayla putlarını parampar&ccedil;a etti. Sadece b&uuml;y&uuml;k olanı bıraktı. Ki gelip neler olup bittiğini ondan &ouml;ğrensinler. Soydaşları kente geri d&ouml;nd&uuml;klerinde tanrılarına yapılanları g&ouml;rd&uuml;ler. Bunu yapana b&uuml;y&uuml;k bir &ouml;fke duydular. Dediler ki: &quot;İbrahim adında bir delikanlının onlar hakkında ileri geri konuştuklarını duyduk.&quot;<br />\n	&nbsp; &nbsp;İbrahim&quot;i &ccedil;ağırdılar. Onu teşhis etmeleri i&ccedil;in insanların &ouml;n&uuml;ne &ccedil;ıkardılar. Ona, &quot;Ey İbrahim, tanrılarımıza bunu sen mi yaptın?&quot; diye sordular. İbrahim onlara şu cevabı verdi:<br />\n	&quot;Hayır; ama, şu b&uuml;y&uuml;k olan put yapmıştır. Onlara sorun eğer konuşurlarsa, size cevap versinler.&quot;<br />\n	İbrahim b&uuml;y&uuml;k putu par&ccedil;alamamış, baltayı da onun boynuna veya başka bir yerine asmıştı. B&ouml;ylece, diğer putları b&uuml;y&uuml;k putun kırdığı g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; vermişti.<br />\n	&nbsp; &nbsp;İbrahim bunu s&ouml;ylerken soydaşlarının kendisini doğrulamayacaklarını biliyordu. &Ccedil;&uuml;nk&uuml; onlar putların buna g&uuml;&ccedil; yetiremeyen cansız varlıklar olduklarını biliyorlardı. Fakat, &quot;Eğer konuşurlarsa, onlardan sorun.&quot; demek suretiyle, onların ağzından a&ccedil;ık&ccedil;a putların cansız varlıklar olduklarına ilişkin bir itiraf almak istiyordu. Soydaşlarının putların cansız ve duygusuz varlıklar olduklarını itiraf etmelerini bekliyordu. Nitekim soydaşları İbrahim&quot;in bu s&ouml;zlerini duyduklarında hemen kendi i&ccedil;lerinde, &quot;Sizler ger&ccedil;ekten zalimlersiniz.&quot; dediler. Sonra tekrar eski sapıklıklarına geri d&ouml;nd&uuml;ler. Dediler ki: &quot;Sen onların konuşamayacaklarını biliyorsun.&quot; Bunun &uuml;zerine İbrahim onlara ş&ouml;yle dedi:<br />\n	&quot;Siz Allah&quot;ı bir yana bırakarak size bir zarar ve bir yarar veremeyen şeylere mi tapıyorsunuz? Yuh olsun size ve Allah&quot;ın dışında taptıklarınıza! Siz hi&ccedil; aklınızı kullanmaz mısınız? Kendi ellerinizle yonttuğunuz şeylere mi kulluk sunuyorsunuz? Sizi de, onları da yaratan Allah&quot;tır.&quot;<br />\n	&nbsp; &nbsp;Dediler ki: &quot;Onu ateşe atın, il&acirc;hlarınıza yardım edin!&quot; Bunun &uuml;zerine onun i&ccedil;in bir bina yaptılar, orada b&uuml;y&uuml;k bir ateş yaktılar. B&uuml;t&uuml;n halk el birliği ederek onu yakmak i&ccedil;in &ccedil;alışıyordu. Onu bu b&uuml;y&uuml;k ateşin ortasına attılar. Allah, ateşin ona karşı serin ve sel&acirc;metli olmasını sağladı. Onların İbrahim&quot;e karşı kurdukları tuzağı boşa &ccedil;ıkardı. (Enbiy&acirc;, 57-70, S&acirc;ff&acirc;t, 88-98) Bu arada kralın huzuruna da &ccedil;ıkmıştı. Halk ona da tapıyor, onu da bir rab olarak algılıyordu. Kral, İbrahim&quot;le rabbi hakkında tartışmıştı. İbrahim ona demişti ki: &quot;Benim Rabbim dirilten ve &ouml;ld&uuml;rendir.&quot; Kral demagoji yaparak, &quot;Ben de diriltirim ve &ouml;ld&uuml;r&uuml;r&uuml;m.&quot; demişti. &Ouml;rneğin bir tutsağı &ouml;ld&uuml;r&uuml;r, birini de serbest bırakırım. Ama İbrahim bu sefer demagoji yapmasına izin vermeyecek bir kanıtla karışsına &ccedil;ıkmıştı:<br />\n	&quot;Allah g&uuml;neşi doğudan batıya getiriyor, sen de onu batıdan getir. Bu s&ouml;z karşısında k&uuml;fre sapan adam s&ouml;yleyecek s&ouml;z bulamadı.&quot; (Bakara, 258)<br />\n	&nbsp; &nbsp;Allah onu ateşten kurtarınca, insanları hanif dinine, tevhit inan&ccedil; sistemine davet etmeye başladı. K&uuml;&ccedil;&uuml;k bir grup ona iman etti. Y&uuml;ce Allah bunlar arasında Lut&quot;un adını verir. Bunlar arasında kendisiyle birlikte hicret eden karısı da vardı. Memleketinden &ccedil;ıkmadan ve kutsal topraklara gitmeden &ouml;nce onunla evlenmişti.[1]<br />\n	&nbsp; &nbsp;Sonra kendisi ve soydaşları arasından iman edenler soydaşlarıyla ilişkilerini kestiler. Kendisi de baba diye &ccedil;ağırdığı; ama &ouml;z babası olmayan Azer&quot;le ilişkisini kesti.[2] Eşi ve Lut ile birlikte kutsal topraklara g&ouml;&ccedil; etti. Orada zalim soydaşlarından hi&ccedil;bir zorbanın engeliyle karşılaşmadan Allah&quot;a kulluk etmek istiyorlardı. (M&uuml;mtehine, 4; Enbiy&acirc;, 71) Burada y&uuml;ce Allah ona İsmail&quot;i, İshak&quot;ı ve arkasından Yakub&quot;u m&uuml;jdeledi. İhtiyardı, yaşı iyice ilerlemişti. Derken İsmail doğdu, ardından İshak doğdu. Allah ona, oğullarına ve oğullarının soyundan gelenlere bereket bahşetmişti.<br />\n	&nbsp; &nbsp;Sonra Rabbinin emri doğrultusunda Mekke&quot;ye gitti. Orası hi&ccedil;bir ekine elverişli olmayan kupkuru bir vadiydi. Oğlu İsmail&quot;i oraya yerleştirdi. İsmail hen&uuml;z k&uuml;&ccedil;&uuml;k bir &ccedil;ocuktu. Kutsal topraklara geri d&ouml;nd&uuml;. İsmail orada b&uuml;y&uuml;d&uuml;, oralarda yaşayan Arap kabileleri etrafında birleştiler. Burada Mekke kenti kuruldu.<br />\n	&nbsp; &nbsp;Mekke Kenti&quot;nin ve Beyt&quot;in kurulmasından &ouml;nce ve sonra zaman zaman İsmail&quot;i ziyaret ediyordu. K&acirc;be daha sonra yapıldı. (Bakara, 126, İbrahim, 35-41) Sonra İsmail&quot;in de yardımıyla K&acirc;be&quot;yi yaptı. K&acirc;be insanlar i&ccedil;in bir ibadet yeri olarak Allah tarafından kurdurulan ilk evdi. &Acirc;lemler i&ccedil;in bir bereket kaynağıydı. Orada apa&ccedil;ık ayetler ve İbrahim&quot;in makamı bulunmaktadır. Oraya giren g&uuml;vendedir. (Bakara, 127-129; &Acirc;l-i İmr&acirc;n, 96-97) İnsanlar arasında haccın farz kılındığını il&acirc;n etti ve hacca &ouml;zg&uuml; ibadetleri yasalaştırdı. (Hac, 26-30)<br />\n	&nbsp; &nbsp;Sonra y&uuml;ce Allah, oğlu İsmail&quot;i kurban etmesini emretti. Bunun &uuml;zerine ibadet maksadıyla oğluyla birlikte evden &ccedil;ıktı. Oğluyla birlikte sa&quot;y yapılan makama varınca dedi ki: &quot;Yavrucuğum, r&uuml;yamda seni boğazladığımı g&ouml;r&uuml;yorum.&quot; Oğlu dedi ki: &quot;Babacığım, sana emredileni yap. İnşaallah beni sabredenlerden bulacaksın.&quot; Her ikisi de Allah&quot;ın emrine teslim olunca, ona ş&ouml;yle seslenildi:<br />\n	&quot;Ey İbrahim, sen doğru bir r&uuml;ya g&ouml;rd&uuml;n ve r&uuml;yanı doğruladın. Allah onu b&uuml;y&uuml;k bir kurbanlıkla kurtardı.&quot; (S&acirc;ff&acirc;t, 101-107)<br />\n	&nbsp; &nbsp;Kur&quot;&acirc;n&quot;ın onun kıssasıyla ilgili olarak en son aktardığı ise, Mekke&quot;ye gelişlerinde yaptığı dualardır. Bunlara da İbrahim Suresi&quot;nde yer verilmiştir. (İbrahim, 35-41) Bu duaların en sonunda İbrahim Peygamber&quot;in şu s&ouml;zleri yer alır: &quot;Rabbimiz, beni, ana-babamı ve m&uuml;minleri hesapların g&ouml;r&uuml;leceği g&uuml;n bağışla!&quot;</p>\n\n<p>\n	------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Soydaşlarından bir grubun kendisine iman ettiğinin kanıtı şu ayettir: &quot;İbrahim&quot;de ve onunla beraber olanlarda sizin i&ccedil;in g&uuml;zel bir &ouml;rnek vardır; onlar kavimlerine, &quot;Biz sizden ve sizin Allah&quot;tan başka taptıklarınızdan uzağız.&quot; demişlerdi.&quot; (M&uuml;m-tehine, 4) Kutsal topraklara gitmeden &ouml;nce evlendiğinin kanıtı da Rabbinden salih evl&acirc;t istemesidir: &quot;Dedi ki: Ben Rabbime gideceğim, O beni doğru yola iletecek. Rabbim, bana iyilerden bir &ccedil;ocuk l&uuml;tfet.&quot; (Saffat, 99-100)<br />\n	[2]- Bu sonucun İbrahim Suresi&quot;nde ondan nakledilen duadan &ccedil;ıktığını daha &ouml;nce belirtmiştik.</p>','Kur\"ân\"da İbrahim Peygamber\"in (a.s) Kıssası','','publish','closed','open','','kuranda-ibrahim-peygamberin-a-s-kissasi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2965',0,'post','',0),(2966,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in Resulullah (s.a.a)&rsquo;in zamanında bir araya getirildiğini ispatlayan bir &ccedil;ok delil vardır.<br />\n	&nbsp; &nbsp;Bu delilleri ayrıntılı bir şekilde incelemek uzun bir zaman gerektirmektedir. Onun i&ccedil;in burada konuyla ilgili kaynaklardan yanlızca bir kısmına değinmeye &ccedil;alışacağız.<br />\n	&nbsp; &nbsp; Bazı g&ouml;r&uuml;ş sahipleri, bug&uuml;n İslam &uuml;mmeti i&ccedil;inde var olan Kur&rsquo;an&rsquo;ın, ayet ve surelerinin Hz. Peygamber (s.a.a) zamanında şekil ve d&uuml;zeninin elimizdeki Kur&rsquo;an&rsquo;larla aynı olduğu ve hi&ccedil; bir şekilde değişmediği &uuml;zerinde ısrarla durmaktadırlar. Bu g&ouml;r&uuml;şe g&ouml;re Kur&rsquo;an&rsquo;ın ayet ve surelerinin sıralanışı Hz. Peygamber (s.a.a)&rsquo;in denetim ve kontrolu altında olmuştur.<br />\n	&nbsp; &nbsp; Haris-i Muhasebi, Hazin, Zergani, Zerkeşi, Abdussabur Şahin, Muhammed-i Gazali, Ebu Şame, Baglani,[1] &nbsp;H&uuml;rr-&uuml; Amuli[2] , Belhi, İbn-i Tavus[3] &nbsp;ve Seyyid Şerefuddin[4] &nbsp;gibi alimler bu g&ouml;r&uuml;ş&uuml; savunmaktadırlar.<br />\n	&nbsp; &nbsp; Doktor Sağir bu konuda ş&ouml;yle diyor: &ldquo;... İlmi araştırmalar, Kur&rsquo;an&rsquo;ın tamamının Peygamber (s.a.a)&rsquo;in zamanında yazılıp-toplandığı ger&ccedil;eğini ortaya kaymaktadır. Bu g&ouml;r&uuml;ş&uuml; İbn-i Hacer de kabul etmektedir.&rdquo;[5] &nbsp;Yukarda adı ge&ccedil;enlerin dışında bu g&ouml;r&uuml;şe sahip olan başka alimler de vardır; ama biz şimdilik bu kadarıyla yetiniyoruz.</p>\n\n<h2>\n	Konunun Tarihi a&ccedil;ıdan İncelenmesi</h2>\n\n<p>\n	&nbsp; &nbsp;Kur&rsquo;an&rsquo;ın Resul-i Ekrem (s.a.a)in zamanında bu haliyle, herhangi bir eksiltme, artırma olmadan ve hi&ccedil; bir değişikliğe uğramadan toplanmış olduğu ger&ccedil;eğini ortaya koymak i&ccedil;in konuyu &uuml;&ccedil; a&ccedil;ıdan incelememiz gerekir:<br />\n	&nbsp; &nbsp;1- Peygamber (s.a.a)&rsquo;in Kur&rsquo;an&rsquo;ı m&uuml;sl&uuml;manlara &ouml;ğretme yolunda g&ouml;stermiş olduğu &nbsp;&ccedil;aba okuma, hıfz ve hatmetmeye teşvik etmesi ve buna b&uuml;y&uuml;k &ouml;nem vermesi.<br />\n	Peygamberin vefatından sonra da Kur&rsquo;an&rsquo;a &ouml;nem verilmiş, hatta Resulullah (s.a.a)&rsquo;in vefatından hen&uuml;z uzun bir m&uuml;ddet ge&ccedil;meden Kur&rsquo;an karilerinin sayısı onbinleri aşmıştı. Hangi y&ouml;nden olursa olsun eğer Kur&rsquo;an&rsquo;da ger&ccedil;ekten en k&uuml;&ccedil;&uuml;k bir tahrif ya da değiştirme olsaydı herkes itiraz eder, Selman ve Ebuzer gibileri buna seyirci kalmaz, karşı &ccedil;ıkarlardı.<br />\n	&nbsp; &nbsp;2- Sahabelerin Kur&rsquo;an&rsquo;ı Resulullah (s.a.a)e sunup, O&rsquo;nun huzurunda okumaları.<br />\n	&nbsp; &nbsp;3- Delilleri incelediğimizde sahabelerin daha Resulullah (s.a.a) hayattayken Kur&rsquo;an&rsquo;ı hatmetmeye başladıklarını g&ouml;rmekteyiz. Peygamber-i Ekrem (s.a.a)&rsquo;den Kur&rsquo;an&rsquo;ı hatmetmeleri i&ccedil;in ashabı teşvik edili emirler gelmiştir. Ayrıca tarih kitapları da sahabilerden bazılarının Resulullah (s.a.a)&rsquo;in sağlığında Kur&rsquo;an&rsquo;ı defalarca hatmettiklerini yazmaktadır.<br />\n	&nbsp; &nbsp;B&uuml;t&uuml;n bu deliller, bazı hadislerde rastlanan, Kur&rsquo;an&rsquo;ın yalnızca bir-iki şahidin g&ouml;zetiminde bir araya toplandığı iddiasını kesinlikle reddetmektedir.</p>\n\n<h2>\n	&nbsp;Peygamber (s.a.a)&rsquo;in Kur&rsquo;an&rsquo;a Verdiği &Ouml;nem<br />\n	&nbsp; &nbsp;</h2>\n\n<p>\n	Emir-ul M&uuml;minin Hz. Ali (a.s) Resulullah (s.a.a)&rsquo;tan ş&ouml;yle nakleder: &ldquo;Okuduğu Kur&rsquo;an&rsquo;ı hıfzeden kimseyi Allah cennete g&ouml;t&uuml;r&uuml;r. Ve ona, ateşin farz olduğu on yerde ailesine şefaat etme izni verilir.&rdquo;[6]<br />\n	Bu konuda bir &ccedil;ok hadis naklolunmuştur. İsteyenler ilgili hadis kitaplarına başvurabilirler.[7]<br />\n	&nbsp; &nbsp; Ubade b.Samit&rsquo;ten ş&ouml;yle naklolunuyor: &ldquo;Birisi (Medine&rsquo;ye) hicret ettiğinde, Peygamber (s.a.a) Kur&rsquo;an &ouml;ğretmemiz i&ccedil;in onu biz sahabelerden birine teslim ederdi. Resulullah (s.a.a)&rsquo;in mescidinde devamlı Kur&rsquo;an tilavet olunduğu i&ccedil;in &ccedil;ok g&uuml;r&uuml;lt&uuml; olurdu. Bu y&uuml;zden birbirlerini şaşırtmamaları i&ccedil;in Resulullah (s.a.a) Kur&rsquo;an&rsquo;ı yavaş sesle okumalarını buyurdu.&rdquo;[8]<br />\n	&nbsp; &nbsp; Başka bir hadiste ise ş&ouml;yle buyurulmaktadır: &ldquo;Birisi Medine&rsquo;ye hicret ettiği zaman Kur&rsquo;an &ouml;ğrenmesi i&ccedil;in Peygamber onu birinin yanına verirdi. Resulullah (s.a.a) hayattayken Kur&rsquo;an hafızları &ccedil;oğalmıştı. Hatta o d&ouml;nemde onlardan 70 tanesi Bi&rsquo;ri Maune&rsquo;de (İslam d&uuml;şmanları tarafından) &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;&rdquo;.[9]<br />\n	&nbsp; &nbsp; Abdulkays&rsquo;ın g&ouml;nderdiği el&ccedil;iler Peygamber (s.a.a)&rsquo;in yanına geldiği zaman Resulullah (s.a.a) Kur&rsquo;an okumaları ve namazı &ouml;ğrenmeleri i&ccedil;in onların herbirinin bir m&uuml;sl&uuml;manın yanında kalmasını emretti. Aradan bir Cuma (bir hafta) ge&ccedil;tikten sonra Peygamber (s.a.a) onları (imtihan etmek i&ccedil;in) &ccedil;ağırdı; daha &ccedil;ok &ouml;ğrenmeleri gerektiğini g&ouml;r&uuml;nce onları başkalarına teslim etti. Aradan bir Cuma ge&ccedil;tikten sonra hepsi Kur&rsquo;an k&acirc;risi ve namaz meselelerine vakıf olmuşlardı.[10]<br />\n	&nbsp; &nbsp; Yine tarih kitaplarında Resulullah (s.a.a)&rsquo;in, Muaz ve Ebu Musa&rsquo;yı Yemenlilere Kur&rsquo;an &ouml;ğretmeleri i&ccedil;in g&ouml;nderdiği yazılmaktadır.[11]<br />\n	&nbsp; &nbsp; Bir yerde de ş&ouml;yle nakl olunmuştur: &ldquo;Hicretten &ouml;nce Resulullah (s.a.a) bu iş i&ccedil;in Mus&rsquo;ab b. Umeyr&rsquo;i Medine&rsquo;ye g&ouml;ndermişti. Mekke&rsquo;nin fethinden sonra ise Muaz&rsquo;ı Mekke&rsquo;ye g&ouml;nderdi&rdquo;.[12]<br />\n	&nbsp; &nbsp; Bazıları İbn-i Mektum ve Mus&rsquo;ab b. Umeyr&rsquo;in Medine&rsquo;ye gelip Kur&rsquo;an &ouml;ğretmeye koyulduklarını nakletmişlerdir.[13]<br />\n	Bunlardan başka Resulullah (s.a.a)&rsquo;in sağlığında bir grup &ldquo;K&acirc;ri&rdquo;nin de &nbsp;meşhur olduklarını ve hatta halk onları k&acirc;rı sıfatıyla &ccedil;ağırdığını g&ouml;rmekteyiz Resulullah (s.a.a)&rsquo;in d&ouml;neminde birisi Ebu Derda&rsquo;ya ş&ouml;yle demişti: Ey Kariler! Ne oluyor sizlere; neden bizden daha korkaksınız, bir şey istendiğinde bizden daha cimrisiniz ve bir şey yediğinizde lokmalarınız bizimkinden daha b&uuml;y&uuml;kt&uuml;r?!&rdquo;[14]<br />\n	&nbsp; &nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Bi&rsquo;ri Maune &ouml;ld&uuml;r&uuml;lenlere &ldquo;Kariler&rdquo; lakabı Peygamber-i Ekrem (s.a.a)in zamanında verilmişti.[15]<br />\n	&nbsp; Resulullah &nbsp;(s.a.a)&rsquo;den nakl olunan bir hadiste ş&ouml;yle ge&ccedil;iyor: &ldquo;Bu &uuml;mmetin m&uuml;nafıklarının &ccedil;oğusu Kari&rsquo;lerdendir.&rdquo;[16] &nbsp;Bunun sebebi, diğerlerine g&ouml;re karilerin daha gururlu, kibirli ve riyal&acirc;rı olmaları olabilir.<br />\n	Başka bir hadiste ise Hz. Peygamber (s.a.a)&#39;in ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;Derin h&uuml;z&uuml;n kuyusundan Allah&rsquo;a sığının.&rdquo; Derin h&uuml;z&uuml;n kuyusunun ne olduğu sorulduğunda Resulullah (s.a.a); &ldquo;Cehennemin dibinde olan bir vadidir; cehennem(in kendisi) her g&uuml;n 400 defa ondan Allah&rsquo;a sığınır. Allah bu vadiyi riyak&acirc;r kariler i&ccedil;in hazırlamıştır.&rdquo;[17] &nbsp;dedi.<br />\n	&nbsp; &nbsp;Yine: Nakle g&ouml;re m&uuml;sl&uuml;manlardan kim daha &ccedil;ok Kur&rsquo;an&rsquo;ı &ouml;ğrenip veya toplayan veya diğerlerinden daha &ccedil;ok okuyan kimsenin onlar i&ccedil;in namaz kılıp, emirlik edeceği Resulullah (s.a.a) tarafından kararlaştırılmıştı.&rdquo;[18]<br />\n	&nbsp; &nbsp;Kur&rsquo;an&rsquo;a &ouml;nem vermek Peygamber (s.a.a)in d&ouml;nemine mahsus değildi. Resulullah (s.a.a)in irtihalinden sonra da Kur&rsquo;an&rsquo;a &ccedil;ok &ouml;nem veriliyordu.<br />\n	&nbsp; &nbsp;Ebu Ubeyde ş&ouml;yle diyor: Halk her sabah İbn-i Mes&rsquo;ud&rsquo;un evine gelir, o da onlardan yerlerine oturmalarını isterdi. Sonra Kur&rsquo;an okuyanların arasında dolaşır ve &ldquo;Falanca hangi suredesin&rdquo; diye sorar, o da cevap verirdi.[19]<br />\n	&nbsp; &nbsp; Emir-ul Mu&rsquo;minin Ali (a.s) da Kur&rsquo;an &ouml;ğretiyordu. Ebu Abdurrahman Selemi (ki Asım Kur&rsquo;an&rsquo;ı ondan &ouml;ğrenmiştir) ş&ouml;yle diyor: &ldquo; Ben Kur&rsquo;an&rsquo;ın hepsini Ali b. Ebi Talib&rsquo;in huzurunda okudum.&rdquo;[20]<br />\n	&nbsp; &nbsp; Asım b. K&uuml;leyb diyor ki: &ldquo;Ali (a.s) Kufe mescidinde iken bazılarının sesini işitti. Onların kim olduğunu sorduğunda; &ldquo;Kur&rsquo;an okuyup, onu &ouml;ğrenenlerdir&rdquo; diye cevap verdiler. Bunun &uuml;zerine Hz. Ali (a.s) ş&ouml;yle buyurdu: &nbsp; &nbsp;&ldquo;Onlar Resulullah (s.a.a)&#39;in en &ccedil;ok sevdiği insanlardandır&rdquo;.[21]<br />\n	&nbsp; &nbsp;Hz. Ali (a.s) Kur&rsquo;an okuyanlara (beyt-ul maldan) ikişer bin dinar ayırırdı.[22]<br />\n	&nbsp; Ve bir başka nakle g&ouml;re Hz. Ali (a.s)dan ş&ouml;yle buyurmuştur: M&uuml;sl&uuml;man olarak doğup, Kur&rsquo;an okuyan herkese beyt-ul maldan yılda 200 dinar ayrılacaktır. İsteyen onu bu d&uuml;nyada alır, isteyen de ahirette.&rdquo;[23]<br />\n	&nbsp; Ebu Musa Eş&rsquo;ari, &Ouml;mer b. Hattab&rsquo;ın zamanında Kur&rsquo;an&rsquo;ı toplayan Basra karilerini &ccedil;ağırdığında 300 kişi onun yanına geldiler.[24]<br />\n	&nbsp; &nbsp;İbn-i Zenceveyh ş&ouml;yle diyor: &Ouml;mer b. Hattab. Ebu Musa&rsquo;dan yanında olan karilerin sayısını kendisine s&ouml;ylemesini istedi. O da yanında 300&rsquo;&uuml;n &uuml;zerinde k&acirc;ri olduğunu s&ouml;yledi.[25]<br />\n	&nbsp; &nbsp;Sıffin savaşına yaklaşık 30 bin k&acirc;rinin katıldığı nakledilmiştir.[26] &nbsp;Tabii ki bunların dışında da yine kariler vardı.<br />\n	&nbsp; Elbette bu gibi istatistiklerde bir t&uuml;r abartma g&ouml;r&uuml;lmektedir. Hakemiyeti ileri s&uuml;renlerin mızraklara taktıkları Kur&rsquo;an sayısının 500 olduğu s&ouml;ylenmiştir.<br />\n	&nbsp; Mınkar&icirc;, onların arasındaki Kur&rsquo;an&rsquo;ların bu sayıdan daha &ccedil;ok olduğuna inanarak mızraklara takılan 500 Kur&rsquo;an&rsquo;ın b&uuml;y&uuml;k Kur&rsquo;anl&rsquo;ar olduğunu savunuyor.[27]<br />\n	&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; halife Osman&rsquo;ın hilafetinin sonlarında ya da Ali (a.s)ın hilafetinin sonlarında &ouml;len Ebu Derda her zaman ş&ouml;yle diyordu: &ldquo;Yanımdaki Kur&rsquo;an okuyanları saydığımda onların 1600&rsquo;&uuml;n &uuml;zerinde olduğunu g&ouml;rd&uuml;m.&rdquo;[28]<br />\n	&nbsp; &nbsp;Abdurrahman b. Muhammed b. Eş&rsquo;as kıyam ettiğinde ordusunda &ouml;nc&uuml;ler vardı. Bunlara &ldquo;&Ouml;nc&uuml; Kari&rdquo;ler diyorlardı. Kumeyl b. Ziyad, Said b. C&uuml;beyr, Abdurrahman b. Ebi Leyla v.s. de onlardandır.[29]<br />\n	&nbsp; Ebu Hilal-i Askeri ş&ouml;yle diyor: &ldquo;Kari ve fakihlerin &ccedil;oğusu k&ouml;lelerdendi. Onların &ccedil;oğusu İbn-i Eş&rsquo;as&rsquo;la birlikte Haccac&rsquo;ın aleyhine kıyam etmişlerdi.&rdquo;[30]<br />\n	&nbsp; B&uuml;t&uuml;n bu hadisler m&uuml;sl&uuml;manların Kur&rsquo;an&rsquo;a, Kur&rsquo;an&rsquo;ı ezberlemeye ve okumaya verdikleri &ouml;nemi g&ouml;stermektedirler.</p>\n\n<p>\n	--------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- S&ouml;z&uuml; ge&ccedil;en alimlerin g&ouml;r&uuml;şleri i&ccedil;in şu kaynaklara m&uuml;racaat edilsin: el- Burhan (Zerkeşi) c.1, s.238-240; Menahil-ul İrfan (Zergani) c.1, s.240-241; Kitab-ul İtgan (Suyuti) c.1, s.60; Tarih-ul Kur&rsquo;an (Zencani) s.46-47, el-Te&rsquo;vil (Hazin) c.1, s.7; Karaib-ul Kur&rsquo;an (Nişaburi, Cami-ul Beyan Taberi&rsquo;nin haşiyesinde) c.1, s.24; Ukzubet-u Tahrif-il Kur&rsquo;an, s.17-18.<br />\n	[2] - el- Fusul-ul Muhimme (H&uuml;rr-&uuml; Amuli) s.160.<br />\n	[3] - Ecvibet-ul Mesail, Musa Carullah s.29-30.<br />\n	[4] - Saad-us Suud s.192-193.<br />\n	[5] - Tarih-ul Kur&rsquo;an (Dr. Sağir) s.85-87; İbn-i Hacer&rsquo;in s&ouml;zleri i&ccedil;in de Feth-ul Bari, kitabına c.9, s.1 başvurulabilir.<br />\n	[6] - Mecme-ul Beyan c.1, s.16.<br />\n	[7] -Mecme-ul Beyan, c.1, s.16; Sahih-i Buhari, c.3, s.149; M&uuml;stedrek-ul Hakim; Mecme-uz Zevaid, c.7, s.159-165; Hilyet-ul Evliya, c.4, s.194; et-Terğib vel-Terhib, c.2, s.342.<br />\n	[8] - Menahil-ul İrfan, c.1, s.234 ve 308; M&uuml;sned-i Ahmed, c.5, s.324; el-Beyan (Ho&icirc;) s.274; Tarih-ul Kur&rsquo;an (Sağir), s.80; Mehasin fi Ulum-ul Kur&rsquo;an, s.121, Hayat-us Sahabe, c.3, s.260; M&uuml;stedrek-ul Hukkam, c.3, s.356.<br />\n	[9] - Kenz-ul Ummal, c.2, s.223, Menahil-&uuml;l İrfan, c.1, s.308 ve 235; Tarih-ul Kur&rsquo;an (Zencani), s.40.<br />\n	[10] -el- M&uuml;sennif (Sen&rsquo;ani) c.9, s.201.<br />\n	[11 - Hilyet-ul Evliya, c.1, s.256; Hayat-us Sahabe, c.3, s.221.<br />\n	[12] - Menahil-ul İrfan, c.1, s.308; Ensab-ul Eşraf, c.1, s.243 ve 257.<br />\n	[13] - Tabakat (İbn-i Saad) c.2, s.206.<br />\n	[14] - Hilyet-ul Evliya, c.1, s.210; Hayat-us Sahabe, c.2, s.507.<br />\n	[15] - Talayih-ul Hamiş, c.1, s.451; Hilyet-&uuml;l Evliya, c.1, s.123.<br />\n	[16] - el- Faik, c.4, s.11.<br />\n	[17] - Mecme-uz Zevaid, c.7, s.168.<br />\n	[18] - Et-Tabakat-ul K&uuml;bra (Sadır Yayınevi), c.8, s.89; Ensab-ul Eşraf, c.1, s.264; Keşf-ul Estar, c.2, s.266 ve c.1, s.230; Mecma-uz &nbsp;Zevaid, c.5, s.255 ve c.7, s.161 ve c.2, s.63.<br />\n	[19] - el-M&uuml;sennef (Abdurrezzak), c.3, s.366; Mecma-uz Zevaid, c.7, s.167; Hayat-us Sahabe, c.3, s.255.<br />\n	[20] - el-K&uuml;n&rsquo;ye vel- Elkab (Kummi), c.1, s.116.<br />\n	[21] - Keşf-ul Estar (M&uuml;sned-ul Bezar&rsquo;dan nakletmiştir.) c.3, s.94; Mecma-uz Zevaid, c.7, s.162.<br />\n	[22] - Kenz-ul Ummal, c.2, s.219.<br />\n	[23] - Aynı kaynak ve Hisal, c.2, s.602; Mec&rsquo;ma-ul Beyan, c.1, s.16; Vesail-uş Şia, c.4, s.838-839.<br />\n	[24] - Sahih-i M&uuml;slim, c.3, s.100; M&uuml;şk&uuml;l-ul A&rsquo;sar, c.2, s.419; Hilyet-ul Evliya, c.1, s.257 ve 366; Kenz-ul Ummal, c.2, s.140-141.<br />\n	[25] - Kenz-ul Ummal, c.2, s.183.<br />\n	[26] - Sıffin (Menkari), s.188.<br />\n	[27] - Sıffin, s.478; Muruc-uz Zeheb, c.2, s.390; Tarih-ul Kur&rsquo;an (Ebyari), s.152.<br />\n	[28]- Ensab-ul Eşraf (Mahmudi&rsquo;nin araştırması), c.3, s.42.<br />\n	[29] - Tarih-ul Umem vel Muluk (Taberi), c.6, s.350, el- Kamil fit- Tarih, c.4, s.472; el- Bidaye ven- Nihaye c.9, s.42 ve 47.<br />\n	[30] - el-Evail, c.2, s.62.</p>','Kur’an-ı Kerim’in Toplanış Tarihi','','publish','closed','open','','kuran-i-kerimin-toplanis-tarihi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2966',0,'post','',0),(2967,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	Hamd ve sena, alemlerin Rabbi Allah&rsquo;adır; selat ve selam, y&uuml;ce peygamberimiz ve efendimiz Muhammed Mustafa&rsquo;ya (s.a.a) ve masum Ehl-i beytinedir.<br />\n	&nbsp; &nbsp; Allah&rsquo;ın kulları, sizi ve kendimi Allah&rsquo;tan sakınmaya ve takva edinmeye &ccedil;ağırıyorum.<br />\n	&nbsp; &nbsp; Konu b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml;n korunması i&ccedil;in ge&ccedil;en haftalardaki hutbelerin i&ccedil;eriğine, ana başlıklar halinde kısaca değineceğim.<br />\n	&nbsp; 1-Kur&rsquo;an-ı Kerim, insanı &uuml;st&uuml;n melekler seviyesine y&uuml;celtir ve insan ile cehennem arasında engel olur...<br />\n	&nbsp; 2-Kur&rsquo;an-ı Kerim, ger&ccedil;ek anlamıyla kendisini okuyan kimseye al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k, bağlılık, y&uuml;celik, izzet ve ziynet kazandırır ve Kur&rsquo;an&rsquo;ı hatmeden kimseye de teyid&icirc; peygamberlik nimeti verilir...<br />\n	&nbsp; 3-Kur&rsquo;an okumak hafızayı g&uuml;&ccedil;lendirir...<br />\n	&nbsp; 4-Kur&rsquo;an okumak, vatanında bulunanların mertlik/c&ouml;mertliğidir...<br />\n	&nbsp; 5-Kur&rsquo;an okumak, dostun kitabını okumak ve onu anmak olduğu i&ccedil;in insana zindelik, mutluluk, neşe ve gen&ccedil;lik verir.<br />\n	&nbsp; 6-Kur&rsquo;an okumak, insanın g&ouml;nl&uuml;ne parlaklık kazandırır.<br />\n	&nbsp; 7-Kur&rsquo;an okumak, bir yandan ruh ve bedeni etkilerken, diğer yandan da kalplerin Allah&rsquo;a yakınlaşmasını ve bedenin huşu edinmesini sağlar.<br />\n	&nbsp; 8-Kur&rsquo;an okumak, hastalıklara şifadır.<br />\n	&nbsp; 9-Kur&rsquo;an okumak ruhun g&uuml;&ccedil;lenmesine neden olur. &Ccedil;&uuml;nk&uuml; soyut ruh, ilahi nurla beslenir ve g&uuml;&ccedil; alır.<br />\n	&nbsp; 10-Kur&rsquo;an insanı korur. &Ccedil;&uuml;nk&uuml; bireylerin ve halkların hem olgunluk ve hem de helaket etkenlerinin t&uuml;m&uuml; Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ıklanmıştır. Bu nedenlerden ibret dersi &ccedil;ıkaran birey ve halklar, elbette ki kendilerini helak olmaktan koruyacaklardır.<br />\n	&nbsp; 11-Kur&rsquo;an-ı Kerim, insan i&ccedil;in hidayet ve saadet kitabıdır. İnsan, d&uuml;nya ve ahiret hayatlı bir varlık olduğundan dolayı Kur&rsquo;an-ı Kerim, insan hayatının her iki boyutunu g&uuml;venceye alır ve iyileştirir.<br />\n	&nbsp; 12-Katılaşma, kalbin hastalıklarından biridir ve kalbin yumuşaması, bazı etkenlere bağlıdır ve bu etkenlerden biri de &ouml;ğ&uuml;tt&uuml;r. &nbsp;<br />\n	&nbsp; &nbsp; Bu haftaki hutbenin konusundan ibaret olan on &uuml;&ccedil;&uuml;nc&uuml; ders ise, şundan ibarettir:<br />\n	&nbsp; 13-Kur&rsquo;an-ı Kerim okumak ve onunla menus olmak, insan i&ccedil;in ve insan yaşamına bereket getirir.<br />\n	&nbsp; &nbsp; Konuya girmeden &ouml;nce &ldquo;bereket-m&uuml;barek&rdquo; kelimelerini kısaca a&ccedil;ıklamak ve l&uuml;gat bilginlerinin bu kelimeler hakkındaki g&ouml;r&uuml;şlerini sizlere aktarmak istiyorum.<br />\n	&nbsp; &nbsp; Ragıb-ı İsfahan&icirc; bu kelimeleri ş&ouml;yle a&ccedil;ıklamaktadır: Bereket ve m&uuml;barek kelimeleri, devenin g&ouml;ğs&uuml; manasına gelen &ldquo;berk&rdquo; maddesinden t&uuml;remiştir. Bu bağlamda &ldquo;bereke&rsquo;l be&icirc;r&rdquo; c&uuml;mlesi, devenin yere diz vurması/yatması anlamına gelmektedir. Suyun biriktiği yere ve g&ouml;lete Arap&ccedil;ada &ldquo;birke&rdquo; denmesi de suyun belli bir yerde durmasıyla ilintilendirilmiştir.<br />\n	&nbsp; &nbsp; İlahi hayır da, bir t&uuml;r yerleşme ve birikme olduğu i&ccedil;in &ldquo;bereket&rdquo; kelimesiyle ifade edilmiştir.<br />\n	İlahi hayırın olduğu şey de &ldquo;m&uuml;barek&rdquo; kelimesiyle tanımlanmıştır...<br />\n	Ragıb-ı İsfahan&icirc;, konuyla ilintili olarak ş&ouml;yle devam etmektedir: İlahi hayır, kimsenin hissedemeyeceği ve sayamayacağı şekilde bir yerden kaynaklanır. İşte bundan dolayı hissedilmeyen bolluk &ldquo;m&uuml;barek&rdquo; diye nitelenmektedir.<br />\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim m&uuml;barek bir kaynaktan inmiştir ve m&uuml;barek bir yerden inen şeyin kendisi de m&uuml;barektir. Kur&rsquo;an-ı Kerim bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ne y&uuml;cedir ş&acirc;nı, Furk&acirc;n&quot;ı &acirc;lemleri korkutmak &uuml;zere kuluna indirenin.&rdquo;<br />\n	&nbsp; &nbsp; Ayrıca Kur&rsquo;an-ı Kerim m&uuml;barek bir gecede inmiştir. Yani hem Kur&rsquo;an&rsquo;ın indiği kaynak ve hem de indiği zaman m&uuml;barektir. Kur&rsquo;an-ı Kerim bu hususta da ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;H&acirc; m&icirc;m. Andolsun her şeyi a&ccedil;ıklayan Kur&quot;&acirc;n&quot;a. Ş&uuml;phe yok ki biz onu, kutlu bir gecede indirdik, ş&uuml;phe yok ki biz, insanları korkuturuz.&rdquo;<br />\n	&nbsp; &nbsp;Ayetin vurguladığı kutlu/m&uuml;barek gece, bir yılın yazgısının belirlendiği ve kararlaştırıldığı kadir gecesinden ibarettir.<br />\n	Kur&rsquo;an-ı Kerim&rsquo;in indiği kaynak ve zamanın m&uuml;barek olduğuna dikkat edilecek olsa, Kur&rsquo;an-ı Kerim&rsquo;in &ouml;z&uuml;n&uuml;n de m&uuml;barek ve bol hayır kaynağı olduğu anlaşılacaktır. Kur&rsquo;an-ı Kerim bu ger&ccedil;eğe, aşağıdaki ayetlerde ş&ouml;yle temas etmektedir:<br />\n	&ldquo;Bir kitaptır bu ki onu, kutlu olarak sana indirdik, &acirc;yetlerini iyice bir d&uuml;ş&uuml;ns&uuml;nler aklı başında olanlar ve ondan &ouml;ğ&uuml;t alsınlar diye.&rdquo;<br />\n	&nbsp; &nbsp; &ldquo;Bu kitabıysa kutlu olarak indirdik, artık ona uyun ve &ccedil;ekinin de rahmete kavuşanlara katılın.&rdquo;<br />\n	&ldquo;Sana, şehirlerin anası olan Mekke halkını ve &ccedil;evresindeki b&uuml;t&uuml;n insanları korkutmak, Tanrı az&acirc;bını onlara haber vermek i&ccedil;in bu kutlu ve onlarda bulunan kitapları ger&ccedil;ekleyici kitabı indirdik ve &acirc;hirete inananlar, namazlarını d&acirc;im&acirc; kılarak bu kitaba da inanırlar.&rdquo;<br />\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim&rsquo;i m&uuml;barek kılan etkenlerden bir diğeri de, Kur&rsquo;an&rsquo;ın hikmetli bir kitab oluşudur; Kur&rsquo;an-ı Kerim ger&ccedil;ek &ouml;ğretiler, şeriat, ibret ve &ouml;ğ&uuml;tler kitabıdır.<br />\n	&nbsp; &nbsp; Allame Muhammed H&uuml;seyin Tabataba&icirc; ş&ouml;yle buyurmaktadır: Hikmet, insanın saadetini i&ccedil;ermesi bakımından, yaratılış başlangıcı ve mead gibi hak ilahi &ouml;ğretiler ger&ccedil;eğiyle ve de insan saadetiyle ilişkili olup din&icirc; &ouml;ğretilerin alt yapısını oluşturan tabiat aleminin ger&ccedil;ek &ouml;ğretileriyle uyuşan ve &ouml;rt&uuml;şen olgudur.<br />\n	&nbsp; &nbsp; Bu bağlamda aşağıdaki ayetler konuya ışık tutmaktadır:<br />\n	&nbsp; &nbsp;<br />\n	&ldquo;Y&acirc; S&icirc;n. Andolsun, beyanında hikmet, h&uuml;km&uuml;nde metanet olan Kur&quot;&acirc;n&quot;a. Ş&uuml;phe yok ki sen, g&ouml;nderilenlerdensin.&rdquo;<br />\n	&nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim&rsquo;in hikmet kaynağından indirildiğini de şu ayetler buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Elif l&acirc;m r&acirc;; bir kitaptır bu ki &acirc;yetleri, delillerle sağlamlaştırılmış, sonra apa&ccedil;ık bildirilmiştir, h&uuml;k&uuml;m ve hikmet s&acirc;hibi olan ve her şeyden haberd&acirc;r bulunan Tanrı katından inmedir.&rdquo;<br />\n	&nbsp; &nbsp; &ldquo;Ve ş&uuml;phe yok ki sen, Kur&quot;&acirc;n&quot;ı, h&uuml;k&uuml;m ve hikmet s&acirc;hibinin, her şeyi bilenin katından almadasın.&rdquo;<br />\n	&nbsp; &nbsp; &ldquo;Bunlardır beyanında hikmet, h&uuml;k&uuml;mlerinde met&acirc;net bulunan kitabın &acirc;yetleri.&rdquo; &nbsp; &nbsp;<br />\n	&ldquo;Ne &ouml;nceden onun h&uuml;k&uuml;mlerini ipt&acirc;l eden bir kitap gelmiştir, ne de ondan sonra gelir ve b&acirc;tıl, ona zarar veremez; h&uuml;k&uuml;m ve hikmet s&acirc;hibinden, hamde l&acirc;yık m&acirc;but tarafından indirilmiştir.&rdquo;<br />\n	&nbsp; &nbsp; Hikmet kitabı olan Kur&rsquo;an&rsquo;a ulaşan kimse, b&uuml;y&uuml;k bir hayıra ulaşmıştır. Bu bağlamda Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Dilediğine hikmet ihs&acirc;n eder ve kime hikmet ihs&acirc;n ederse ş&uuml;phe yok ki o, &ccedil;ok hayra nail olmuş demektir, fakat bunu, aklı başında olanlardan başkaları d&uuml;ş&uuml;nmez bile.&rdquo;<br />\n	&nbsp; &nbsp; Bu hususta masum &ouml;nderlerden rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&nbsp; &nbsp; &ldquo;Kur&rsquo;an okunan eve Allah&rsquo;ın bereketleri iner ve o tertemiz Kur&rsquo;an&icirc; ev, g&ouml;ky&uuml;z&uuml; sakinleri i&ccedil;in ışık sa&ccedil;ar. G&uuml;nah ise bereketlerin kesilmesine, nimetlerin değişmesine ve de belanın inmesine neden olur.&rdquo;<br />\n	Konuyla ilintili olarak Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Bozgun belirdi karada ve denizde, insanların elleriyle kazandıkları su&ccedil;lar y&uuml;z&uuml;nden; bu da, belki d&ouml;nerler, vazge&ccedil;erler diye yaptıklarına karşılık &ccedil;ekecekleri cez&acirc;nın az bir kısmını onlara tattırmak i&ccedil;in.&rdquo;<br />\n	&nbsp; &nbsp; &ldquo;Ve size gelip &ccedil;atan her fel&acirc;ket, ellerinizle kazandığınız bir şeydir ancak ve &ccedil;oğunu da bağışlar.&rdquo;<br />\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim, Allah&rsquo;tan sakınmakla ve temiz bir yaşam tarzı i&ccedil;inde olmakla ilahi bereketlerin nazil olacağına ş&ouml;yle vurgu yapmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Sizi korkutmak i&ccedil;in i&ccedil;inizden birisine Rabbinizden vahiy gelmesine şaşıyor musunuz? Hatırlayın ki sizi N&ucirc;h kavminden sonra h&uuml;k&uuml;md&acirc;r etti, boy-pos, kuvvet-kudret bakımından da onlardan &uuml;st&uuml;n etti sizi. Siz de Allah&quot;ın n&icirc;metlerini anın da mur&acirc;dınıza erin, kurtulun.&rdquo;<br />\n	O fakirlik yaratandan korksaydın eğer<br />\n	Yery&uuml;z&uuml;nde keşfederdin ne hazineler<br />\n	&nbsp; &nbsp; İnsan, Kur&rsquo;an okumak ve ona uymakla takva edinir; takva edinen insana da madd&icirc; ve manev&icirc; rızıklar nazil olur.<br />\n	Y&uuml;ce Peygamberimiz (s.a.a) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kur&rsquo;an okuyarak evlerinizi nurlandırın; Yahudiler ve Nasraniler gibi evlerinizi mezarlar edinmeyin. Onlar manastır ve havralarda ibadete durdu ve evlerinde ibadet etmediler. Oysa ki evde ne kadar &ccedil;ok Kur&rsquo;an okunacak olsa, o kadar hayrı artar ve ehli &ccedil;oğalır. G&ouml;ky&uuml;z&uuml;ndeki yıldızların d&uuml;nya sakinlerine ışık tuttuğu gibi o ev de g&ouml;ky&uuml;z&uuml; sakinlerine ışık tutar.&rdquo;<br />\n	&nbsp; &nbsp; İmam Cafer-i Sadık (a.s) da bu bağlamda ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kur&rsquo;an&rsquo;ın okunduğu ve Allah&rsquo;ın anıldığı evin bereketi artar; o eve melekler iner ve şeytanlar da o evden uzak dururlar. G&ouml;ky&uuml;z&uuml;ndeki yıldızların yery&uuml;z&uuml; sakinlerini aydınlattığı gibi o ev de g&ouml;ky&uuml;z&uuml; sakinlerine ışık tutar. Kur&rsquo;an&rsquo;ın okunmadığı ve Allah&rsquo;ın anılmadığı evin bereketi ise azalır; melekler o evden uzaklaşır ve o ev şeytanların uğrak yeri olur.&rdquo;</p>','Kur\'an Okumanın Bereketi','','publish','closed','open','','kuran-okumanin-bereketi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2967',0,'post','',0),(2968,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Kur&rsquo;an ile menus olmak, insana hakkı batıldan ayırt etme g&uuml;c&uuml; verir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;in y&uuml;ce isimlerinden biri &ldquo;Furkan&rdquo;dır. Y&uuml;ce Allah ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Kitabı, sana ger&ccedil;ek ve ellerinde bulunanı ger&ccedil;ekleyici olarak indirdi, Tevrat ve İncil&rsquo;i de indirdi. Evvelce, insanlara hid&acirc;yet olarak, ger&ccedil;ekle b&acirc;tılı ayırt eden kitabı da indirdi. Tanrı &acirc;yetlerine inanmayanlaradır &ccedil;etin azap ve Allah &ouml;yle &uuml;st&uuml;n bir kudret sahibidir ki aman vermez.&rdquo; [1] &nbsp;<br />\n	&nbsp; &nbsp;Bu husustaki bir diğer ayet ş&ouml;yledir:<br />\n	&ldquo;Ne y&uuml;cedir o ki, Furk&acirc;n&rsquo;ı, &acirc;lemleri korkutmak &uuml;zere kuluna indirdi.&rdquo; [2]<br />\n	Yine konuyla ilintili bir diğer ayet ise ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ramazan ayı, bir aydır ki insanlara doğruyu bildiren, doğruluğa ait apa&ccedil;ık delillerden ibaret olan, hakla b&acirc;tılı ayırt eden Kur&rsquo;&acirc;n, bu ayda indirildi.&rdquo;[3]<br />\n	&nbsp; Son ayette Kur&rsquo;an-ı Kerim i&ccedil;in şu &uuml;&ccedil; vasıf getirilmiştir:<br />\n	-Hidayet kitabı<br />\n	-Delil ve kanıt kitabı<br />\n	-Hakkı batıldan ayırt eden kitabı &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;</p>\n\n<h2>\n	<span style=\"line-height: 1.2em;\">&ldquo;Furkanın&rdquo; Anlamı</span></h2>\n\n<p>\n	&nbsp; &nbsp;&ldquo;Furkan&rdquo; hem inan&ccedil; ve hem de amel alanında hak ve batılın arası, hakkı batıldan ayıran ara anlamınadır. İnan&ccedil; alanında &ldquo;furkan&rdquo;, iman ve hidayeti k&uuml;fr ve dalaletten; amel alanında emre uymayı itaatsizlikten; g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nce alanında doğru d&uuml;ş&uuml;nceyi batıl d&uuml;ş&uuml;nceden ayırt etme anlamına gelir. Bunların t&uuml;m&uuml; ise takvanın/Allah&rsquo;tan sakınmanın &uuml;r&uuml;n&uuml;d&uuml;r. Bu bağlamda Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Ey inananlar, Allah&rsquo;tan &ccedil;ekinirseniz hayırla şerri ayırt etme kabiliyetini verir size ve su&ccedil;larınızı &ouml;rter, yarlıgar sizi ve Allah, pek b&uuml;y&uuml;k bir l&uuml;tuf ve ihs&acirc;n s&acirc;hibidir.&rdquo; [4]<br />\n	Sahte altın ve halis altının ayarına<br />\n	Mehenksiz değer vermeyesin asla<br />\n	Allah her kimin canına mehenk vermişse<br />\n	İşte o, her yakini ş&uuml;pheden ayırt eder<br />\n	Canlının ağzına bir &ccedil;&ouml;p giderse<br />\n	Hemen ağzından &ccedil;ıkarır onu<br />\n	Binlerce lokma i&ccedil;inde bir &ccedil;&ouml;p yedi mi<br />\n	Canlılık hissi oluşunca bunu anlar[5] &nbsp;<br />\n	&nbsp;</p>\n\n<h2>\n	&ldquo;Furkanın&rdquo; Kısımları<br />\n	&nbsp; &nbsp; &nbsp;</h2>\n\n<p>\n	Furkan iki kısımdır: Biri, Kur&rsquo;an anlamınadır ve dışsal varlığı olan &ldquo;Furkan&rdquo;dır; diğeri ise, ilim g&uuml;c&uuml; anlamına olup i&ccedil;sel &ldquo;furkan&rdquo;dır. Kur&rsquo;an-ı Kerim, Hz. Musa (a.s) ve Hz. Harun&rsquo;a (a.s), &ldquo;furkan&rdquo;ın her iki kısmının verildiğini ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Doğru yolu bulasınız diye bir vakit M&ucirc;s&acirc;&rsquo;ya kitap ve doğruyla eğriyi ayırt eden h&uuml;k&uuml;mler verdik.&rdquo; [6] &nbsp; &nbsp; &nbsp; Konuyla ilintili bir diğer ayet ise ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Ve andolsun ki M&ucirc;s&acirc;&rsquo;ya ve H&acirc;r&ucirc;n&rsquo;a, hakkı b&acirc;tıldan ayıran ve &ccedil;ekinenlere ışık ve &ouml;ğ&uuml;t olan kitabı verdik.&rdquo; [7]Kendisi &ldquo;Furkan&rdquo; olan Kur&rsquo;an sayesinde &ldquo;furkan&rdquo; edinilir. İnsan &ouml;nce idrak/algı alanında hakkı batıldan ayırt etme g&uuml;c&uuml; edinir ve daha sonra da amel alanında itaat ve ibadete eğilim g&ouml;sterir, g&uuml;nahtan da sakınır ve nefret eder. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir insan, ibadetlerin hakikatini g&uuml;zel ve cennet olarak, g&uuml;nahın hakikatini ise &ccedil;irkin ve cehennem olarak g&ouml;r&uuml;r.<br />\n	&nbsp; &nbsp; Bu aynen sağlıklı bir insanın, misk kokusuyla sarımsak kokusunu birbirinden ayırt etme g&uuml;c&uuml;ne sahip olup misk kokusundan hoşlanmasına ve sarımsak kokusundan da ka&ccedil;ınmasına benzer. Nezle ve grip gibi bir hastalığı olan insan ise, kokuları ayırt etme g&uuml;c&uuml;ne sahip değildir.<br />\n	&nbsp; &nbsp;&nbsp;Her amelin kendine has bir koku ve tadı vardır. İman ve salih amelin kokusu da, tadı da &ccedil;ok g&uuml;zeldir; k&uuml;fr ve g&uuml;nahın ise hem kokusu ve hem de tadı iğren&ccedil;tir. Allah&rsquo;tan sakınan ve ruh bakımından sağlıklı olan bir insan, doğrunun g&uuml;zel kokusunu yalanın iğren&ccedil; kokusundan ayırt etme g&uuml;c&uuml;ne sahip olduğu i&ccedil;in doğruyu se&ccedil;er ve yalandan sakınır. G&uuml;nahk&acirc;r insan ise, ayırt etme g&uuml;c&uuml;nden yoksun olduğu i&ccedil;in yalan ve doğruya eşit mesafede durur ve eşit g&ouml;zle bakar.<br />\n	&nbsp; &nbsp;Doğruluğun kokusu ve aldatıcı yalanın kokusu<br />\n	&nbsp; &nbsp;Konuşunca ortaya &ccedil;ıkar; misk ve sarımsak gibi<br />\n	&nbsp; M&uuml;minler Emiri Ali (a.s), istriğfar/bağışlanma dileme ve g&uuml;nah hakkında ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bağışlanma dilemenin kokusunu kendinize s&uuml;r&uuml;n, bu durumda g&uuml;nahların kokusu asla sizi r&uuml;sva etmez.&rdquo;[8]<br />\n	Veysel Karan&icirc;, Allah Resul&uuml;n&uuml; (s.a.a) ziyaret etme amacıyla Yemen&rsquo;den yola koyulup Medine&rsquo;ye gelmiş, ancak Allah Resul&uuml; (s.a.a) yolculukta olduğu i&ccedil;in Yemen&rsquo;e geri d&ouml;nm&uuml;şt&uuml;. Y&uuml;ce Peygamberimiz (s.a.a) yolculuktan d&ouml;n&uuml;p Medine&rsquo;ye girdiğinde ş&ouml;yle buyurmuştu:<br />\n	&nbsp; &nbsp;&ldquo;Kuşkusuz ki ben, Yemen y&ouml;n&uuml;nden Rahman&rsquo;ın kokusunu alıyorum.&rdquo;[9]<br />\n	&nbsp; &nbsp;Muhammed (s.a.a) dedi ki saba eliyle<br />\n	&nbsp; &nbsp;Yemen&rsquo;den gelir bana Allah kokusu<br />\n	&nbsp; &nbsp;Ramin kokusu gelir Veysel canından<br />\n	&nbsp; &nbsp;Allah kokusu da Veysel&rsquo;den gelir<br />\n	&nbsp; &nbsp;Acep bir koku ki Veysel ve Karan&rsquo;dan<br />\n	&nbsp; &nbsp;Peygamberi mest ve mesrur etti<br />\n	&nbsp; &nbsp;Veysel &ouml;zden ge&ccedil;ip fani olmuştu<br />\n	&nbsp; &nbsp;İşte o, h&acirc;k&icirc; iken semav&icirc; olmuştu [10]<br />\n	&nbsp;<br />\n	&nbsp; &nbsp;Bu hususta y&uuml;ce Allah Resul&uuml;nden (s.a.a) rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;G&uuml;zel cennet kokuları Karan y&ouml;n&uuml;nden gelmektedir. Ey Veysel, ne kadar da seni &ouml;zlemişim! Her kim onu g&ouml;recek olsa, benim selamımı iletsin.&rdquo;<br />\n	Allah Resul&uuml;ne (s.a.a) sordular: Ey Allah Resul&uuml; (s.a.a), Veysel Karan&icirc; kimdir?<br />\n	&nbsp; &nbsp; Allah Resul&uuml; (s.a.a) buyurdu: &ldquo;Veysel &ouml;yle biridir ki, ortalarda g&ouml;r&uuml;lmediği zaman onu araştırmaz/yoklamazsınız, ortaya &ccedil;ıktığında da ona itina etmezsiniz. Onun şefaati ile Rabia ve Muzer kabileleri sayısınca insan cennete girecektir. Beni g&ouml;rmeden bana iman etmiştir ve halifem Ebutalib oğlu Ali&rsquo;nin (a.s) emrinde Sıffin savaşına girecek ve şehit edilecektir.&rdquo; [11]&nbsp;<br />\n	&nbsp; &nbsp;&nbsp;Mevlana ş&ouml;yle buyurmaktadır: Yemen y&ouml;n&uuml;nden Rahman&rsquo;ın kokusunu alma g&uuml;c&uuml;ne sahip olan biri, batılın ve g&uuml;nahın kokusunu hakkın ve itaatin kokusundan ayırt edemez mi?<br />\n	&nbsp; &nbsp;Rahman&rsquo;ın kokusunu alan Yemen&rsquo;den<br />\n	&nbsp; &nbsp;Batılın kokusunu duymaz mı benden?<br />\n	&nbsp; &nbsp;Uzak yoldan koku alan Mustafa (s.a.a)<br />\n	&nbsp; &nbsp;Yediklerimizin kokusunu duymaz mı ağzımızdan?<br />\n	&nbsp; &nbsp;&nbsp;Kur&rsquo;an-ı Kerim, Yusuf&rsquo;un (a.s) g&ouml;mleğini Hz. Yakub&rsquo;a (a.s) g&ouml;t&uuml;ren kardeşlerinin kervanı hareket ettiğinde Hz. Yakub&rsquo;un (a.s) ş&ouml;yle buyurduğunu nakletmektedir:<br />\n	&nbsp; &nbsp;&ldquo;Kervan, Mısır&rsquo;dan ayrılınca babaları, bana bunak demeseniz b&acirc;ri, Y&ucirc;suf&rsquo;un kokusunu duyuyorum dedi.&rdquo; [12] &nbsp; G&ouml;zlerin &uuml;zerine konan iki parmak, g&uuml;neşi g&ouml;rmeye engel olduğu gibi, g&uuml;nah da insanın hakkı ayırt etme g&uuml;c&uuml;n&uuml; kaybetmesine ve hakkı inkar etmesine neden olur.<br />\n	&nbsp; &nbsp;Bilir misin, aynan neden berrak değil?<br />\n	&nbsp; &nbsp;&Ccedil;&uuml;nk&uuml; y&uuml;z&uuml;ndeki kir/pas silinmemiştir [13] &nbsp;<br />\n	&nbsp; K&ouml;t&uuml;l&uuml;kte ısrar ve k&ouml;t&uuml;l&uuml;ğ&uuml; meslek ederse<br />\n	&nbsp; &nbsp;Toprak d&ouml;km&uuml;ş olur d&uuml;ş&uuml;ncesinin g&ouml;z&uuml;ne[14]&nbsp;<br />\n	&nbsp; Y&uuml;ce Allah Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Sonra da Allah&rsquo;ın delillerini yalanladıkları ve onlarla alay ettikleri i&ccedil;in o k&ouml;t&uuml;l&uuml;k edenlerin sonu k&ouml;t&uuml; oldu gitti.&rdquo; [15]&nbsp;<br />\n	&nbsp; Yine konuyla ilintili bir diğer ayet ş&ouml;yledir:<br />\n	&nbsp;&ldquo;Vay hallerine o g&uuml;n yalanlayanların. Onların ki yalanlarlardı cez&acirc; g&uuml;n&uuml;n&uuml;. Ve o g&uuml;n&uuml;, yalnız haddini aşan ve boyuna su&ccedil; işleyip duran kişiler yalanlarlar. Onlara &acirc;yetlerimizi okuyunca derler ki: &Ouml;ncekilere &acirc;it masallar. İş &ouml;yle değil, hayır, kazandıkları şeyler, &uuml;st&uuml;ste kalplerine yığılmıştır da kalpleri pas tutmuştur. İş &ouml;yle değil, hayır, ş&uuml;phe yok ki onlar, o g&uuml;n elbette Rablerinin l&uuml;tf&uuml;nden, bir perdeyle, bir engelle uzak kalırlar.&rdquo; [16] &nbsp;<br />\n	&nbsp; &nbsp;&Ouml;ncelikle belirtmek gerekir ki k&ouml;t&uuml; davranışlar ve &ccedil;irkin ameller, kendine uygun bir şekil ve s&ucirc;ret verir insanın nefsine ve insanı da o şekle sokar.<br />\n	&nbsp; &nbsp;Ayrıca bu şekil ve s&ucirc;retler, hak ve hakikati algılamaya engel olur. &Ccedil;&uuml;nk&uuml; b&ouml;ylesi bir nefs ve can, &ldquo;furkan&rdquo; g&uuml;c&uuml;nden yoksundur.<br />\n	&nbsp; &nbsp;G&uuml;nah işleyen insan, evrende mevcut olan hakikatlerin koku ve tadını hissetme g&uuml;c&uuml;n&uuml; kaybeder.<br />\n	İmam Cafer-ı Sadık (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;D&uuml;nyada z&uuml;ht yolunu se&ccedil;mediğiniz s&uuml;rece, imanın tadını algılamak size haram kılınmıştır.&rdquo; [17] &nbsp;&nbsp;<br />\n	M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Bir kul, şakayla ve ciddi olarak yalan (s&ouml;ylemeyi) terk etmedik&ccedil;e imanın tadını algılayamaz.&rdquo; [18] &nbsp;&nbsp;<br />\n	&nbsp;Bu bağlamda Allah Resul&uuml;nden (s.a.a) rivayet edilen bir hadis de ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Allah Resul&uuml; (s.a.a) bir g&uuml;n ashabından birine ş&ouml;yle buyurdu: Ey Allah&rsquo;ın kulu! Allah yolunda sev, Allah yolunda buğzet, Allah yolunda dostluk kur ve Allah yolunda d&uuml;şmanlık et. Ancak bu durumda Allah&rsquo;ın velayetine erişilebilir. İnsan b&ouml;yle olmadık&ccedil;a, namaz ve orucu ne kadar da &ccedil;ok olursa olsun, imanın tadını algılayamayacaktır.&rdquo; [19]&nbsp;<br />\n	&nbsp; &nbsp;&nbsp;Bu alanda Allah Resul&uuml;nden (s.a.a) rivayet edilen bir diğer hadis de ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Şu &uuml;&ccedil; &ouml;zelliğe sahip olan kimse imanın tadını alacaktır: Allah ve Resul&uuml;n&uuml; (s.a.a) her şeyden daha &ccedil;ok sevmek, ancak Allah rızası i&ccedil;in insanları sevmek ve -Allah tarafından k&uuml;frden kurtarıldıktan sonra- k&uuml;fre d&uuml;şmektense ateşe d&uuml;şmeyi yeğlemek.&rdquo; [20]</p>\n\n<p>\n	--------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] &Acirc;l-i İmran, 3-4<br />\n	[2] Furkan, 1<br />\n	[3] Bakara, 185<br />\n	[4] Enfal, 29<br />\n	[5] Mesnev&icirc;, 1. defter, 299-302. beyitler<br />\n	[6] Bakara, 53<br />\n	[7] Enbiya, 48<br />\n	[8] Ves&acirc;il&rsquo;uş Şia, c: 16, s: 70<br />\n	[9] İhya&rsquo;ul Ul&ucirc;m, c: 3, s: 153<br />\n	[10] Mesnev&icirc;, 4. beyit, 1827-1830. beyitler<br />\n	[11] Bihar&rsquo;ul Envar, c: 42, s: 155<br />\n	[12] Yusuf, 94<br />\n	[13] Mesnev&icirc;, 1. defter, 34. beyit<br />\n	[14] Mesnev&icirc;, 2. defter, 3378. beyit<br />\n	[15] Rum, 10<br />\n	[16] Mutaffifin, 10-15<br />\n	[17] Usul-u Kaf&icirc;, c: 2, s: 130<br />\n	[18] Usul-u Kaf&icirc;, c: 2, s: 340<br />\n	[19] Bihar&rsquo;ul Envar, c: 2, s: 54<br />\n	[20] M&uuml;stedrek&rsquo;&uuml;l Ves&acirc;il, c: 12, s: 234</p>','Kur’an, Hakkı Batıldan Ayırt Etme Vesilesidir','','publish','closed','open','','kuran-hakki-batildan-ayirt-etme-vesilesidir','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2968',0,'post','',0),(2969,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<h6 style=\"text-align: right;\">\n	Cafer Emin/Ehli Beyt &Ouml;ğretisi 2</h6>\n\n<p>\n	Hz. Ali (a.s)&#39;ın mushafı, İslam tarihi a&ccedil;ısından ilk kitap oluşu, tefsir ve Kur&#39;an ilimleri a&ccedil;ısından b&uuml;y&uuml;k &ouml;neme sahiptir.</p>\n\n<p>\n	Bu kitabın en belirgin &ouml;zelliği, yazarının M&uuml;minlerin Emiri Hz. Ali (a.s) oluşudur.</p>\n\n<p>\n	İmam Ali (a.s)&#39;ın vahiy şahidi, kitap ilmine sahip olan kimse, Peygamber ilminin varisi, onun daimi arkadaşı, Peygamber (s.a.a)&#39;in ilim şehrinin kapısı, sahabeler i&ccedil;erisinde Kur&#39;an&#39;ın tefsir ve tevilini, her ayetin sır ve şifrelerini en iyi bilen, Kur&#39;an&#39;ın nazil olduğu d&ouml;nemlerde Peygamber (s.a.a)&#39;in yanında en &ccedil;ok hazır olan ve Peygamber (s.a.a)&#39;in ilmini kavrayıp anlamada diğer sahabelere olan &uuml;st&uuml;nl&uuml;kleri y&ouml;n&uuml;yle, bir&ccedil;ok alanlarda benzersiz &ouml;zellikleri onun hi&ccedil; kimse ile karşılaştırılamayacağını ispat etmektedir.</p>\n\n<p>\n	Hz. Ali&rsquo;(a.s)&rsquo;ın Kur&#39;an&#39;a olan geniş ilmi, Peygamber-i Ekrem (s.a.a), sahabe ve diğerlerince defalarca ve ısrarla belirtilmiştir. Elbette bu konuda s&ouml;ylenmesi gereken &ccedil;ok şey var, ancak ne var ki, bu makalenin sınırlı olması y&ouml;n&uuml;nden&nbsp; bu kadarıyla yetiniyoruz.</p>\n\n<p>\n	Allah (c.c) Kur&#39;an&#39;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;K&acirc;firler, sen peygamber değilsin, derler. De ki: Sizinle aramda tanık olarak Allah ve kitap bilgisine sahip olan yeter.&quot; (R&acirc;d/43)</p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet&rsquo;in rivayetlerinde &quot;Kitap bilgisine sahip olan kimse&quot;den maksadın Hz. Ali (a.s) olduğu nakledilmiştir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Kur&#39;an&#39;ın &ccedil;eşitli yerlerinde Hz. Ali&rsquo;(a.s)&rsquo;ın ve evlatlarının (a.s) ilmi dereceleri vurgulanmış ve başkaları onlardan ilim &ouml;ğrenmeye teşvik edilmiştir. &quot;İlimde r&uuml;suh ve derinlik sahipleri&quot;, &quot;Ehl-i zikir&quot;, vb. bir&ccedil;ok ayet, vahyin bu y&uuml;ce insanın ve evlatlarının Kur&#39;an&#39;a olan bilimsel makamlarına bir şahitliğidir.</p>\n\n<p>\n	Peygamber (s.a.a) defalarca konuşmalarında Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;a olan ilmi derinliğini vurgulamıştır. &Ouml;rneğin bir konuşmasında ş&ouml;yle buyurmaktadır: <em>&quot;Ben ilim şehriyim ve Ali (a.s) da onun kapısıdır. Kim bu şehre girmek ve hikmet isterse, kapıya gelsin.&quot;</em> Yine buyurmaktadır: <em>&quot;Ali Kur&#39;an iledir ve Kur&#39;an da Ali ile. Onlar havuzun başında bana kavuşuncaya dek birbirinden asla ayrılmazlar.&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><em><strong>[2]</strong></em></a></p>\n\n<p>\n	Bu anlamda Peygamber-i Ekrem (s.a.a)&#39;den diğer bir&ccedil;ok rivayetler de nakledilmiştir. Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;a olan ilmi sahabe ve dostlarının dillerinde de destanlaşmıştı. İbn-i Abbas ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&quot;Halkın bilgisi beş kısma ayrılmıştır. D&ouml;rt kısmı Ali (a.s)&#39;a aittir, bir kısmı da diğer insanların. Ayrıca Ali (a.s) o bir kısımda da diğerleri ile ortaktır ve o beşinci kısımda da onlardan daha bilgindir.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İbn-i Mesud ş&ouml;yle dedi: &quot;Eğer Allah&#39;ın kitabını benden daha iyi bilen birini tanısaydım, uzun yollara -zahmetlere- d&uuml;şecek olsam bile onun hizmetine koşardım.&quot; Birisi ondan: &quot;Ali (a.s)&#39;ı nasıl buluyorsunuz?&quot; diye sorduğunda, &quot;Ben onunla başladım ve Kur&#39;an&#39;ı onun yanında &ouml;ğrendim.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> cevabını vermiştir.</p>\n\n<p>\n	Suyuti ş&ouml;yle yazıyor: &quot;Muammer b. Veheb b. Abdullah, Ebu Tufeyl&#39;den naklediyor: O, ben Hz. Ali (a.s)&#39;ın hutbesine şahit oldum; &quot;Sorun benden!&quot; diyordu. &quot;Allah&#39;a andolsun, soracağınız her sorunun cevabını vereceğim; Kur&#39;an&#39;dan sorun bana! Andolsun Allah&#39;a, Kur&#39;an&#39;daki her bir ayetin gece mi, yoksa g&uuml;nd&uuml;z m&uuml;, dağda mı, yoksa &ccedil;&ouml;lde mi nazil olduğunu &ccedil;ok iyi biliyorum.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Şehristani, Mefatih&#39;ul-Esrar adlı tefsirin giriş b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &quot;Sahabe, Kur&#39;an ilminin Ehl-i Beyt (a.s)&#39;a &ouml;zel olduğu konusunda s&ouml;z birliği i&ccedil;indedirler.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Şevahid&#39;ut-Tenzil adlı eserde &Ouml;mer, İbn-i Mesud, Ayşe, Abdullah b. &Ouml;mer, Ebu Abdurrahman S&uuml;llemi ve Ata b. Ebu Rubah&#39;tan Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;ı en iyi bilen kişi olduğunu rivayet etmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hz. Ali (a.s)&#39;ın kendisi ş&ouml;yle buyuruyor: &quot;Resulullah&#39;a nazil olup da bana okumadığı bir ayet yoktur. O okuyor ve ben de yazıyordum; daha sonra o ayetin tevil ve tefsirini, nasih mi yoksa mensuh mu olduğunu bana &ouml;ğretiyordu.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Defalarca minberden halka seslenerek &quot;Bizi kaybetmeden &ouml;nce sorun benden&quot; buyurmuşlardır. Bu rivayet Ehl-i Beyt mektebi ve Ehl-i S&uuml;nnet&#39;te m&uuml;tevatirdir.</p>\n\n<p>\n	İbn-i Asakir, Dimeşk Tarihi&#39;nde bu ad altında &ouml;zel bir b&ouml;l&uuml;m a&ccedil;mıştır ve Ali (a.s)&#39;dan başka hi&ccedil; kimse &quot;İki levh arasını sorun benden&quot; diyememiştir, diye naklediyor. Bununla birlikte konuyla ilgili bir&ccedil;ok rivayetleri de bu b&ouml;l&uuml;mde zikretmiştir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Ali (a.s) b&uuml;t&uuml;n bu &ouml;zellikleri ve sınırsız ilmi ile İslam&#39;da ilk m&uuml;ellif (yazar) unvanıyla mushafı yazmıştır. Ger&ccedil;i Hz. Ali (a.s)&#39;ın bu değerli mushafı maalesef bizim elimizde değildir. Ancak b&ouml;yle bir eserin var olduğu tarih yazarları, Ehl-i Beyt ve Ehl-i S&uuml;nnet muhaddis ve m&uuml;fessirleri, ayrıca İmam&#39;ın kendisi ve Ehl-i Beyt tarafından rivayet edilmiştir.</p>\n\n<p>\n	Bir&ccedil;ok yazarlar b&ouml;yle bir kitabın varlığından ve bazı &ouml;zelliklerinden s&ouml;z etmişlerdir. Bu kitap hakkında nakledilen s&ouml;zler ger&ccedil;i teferruatta bir miktar farklı da olsalar, genel itibarla hepsi aynı şeyi s&ouml;yl&uuml;yorlar. Bu kitap hakkında ortak g&ouml;r&uuml;ş şudur: Peygamber (s.a.a)&#39;in vefatından sonra Hz. Ali (a.s); &quot;Kur&#39;an&#39;ı toplamadık&ccedil;a sırtına aba almayacağına ve başka hi&ccedil;bir işle uğraşmayacağına dair yemin etti. Kur&#39;an&#39;ı yazdıktan sonra onu alıp Mescid&#39;un-Nebi&#39;ye getirdi, zamanın hakimlerine ve halka sundu ve buyurdu ki: &quot;Bu Kur&#39;an&#39;dır. Peygamber&#39;in vefatından sonra ben onu toplamakla meşgul oldum ve şimdi onu size getirdim.&quot; Cevap olarak &quot;Bizim ona ihtiyacımız yoktur!&quot; denildi. O hazret de onu kaldırıp eve geri g&ouml;t&uuml;rd&uuml;. Onun yazdığı Kur&#39;an, ayetlerin nassını, tevil ve tefsirini kendi kapsamında toplamıştı. O Kur&#39;an&#39;da surelerin tertibi, dizilişi n&uuml;zul sırasına g&ouml;re idi. Bug&uuml;n elde olan Kur&#39;an dizilişinde değildi.</p>\n\n<p>\n	Şimdi bu konuyla ilgili &ccedil;ok &ouml;nemli birka&ccedil; rivayeti inceleyelim: İbn-i Nedim ş&ouml;yle yazıyor: &quot;Ali (a.s) Peygamber (s.a.a)&#39;in vefatından sonra halktan vefasızlık g&ouml;r&uuml;nce Kur&#39;an&#39;ı toplayıncaya kadar sırtına aba almayacağına dair yemin etti. Sonra bu isteğini yerine getirebilmek i&ccedil;in &uuml;&ccedil; g&uuml;n evde oturdu. B&ouml;ylece bu risale Ali (a.s)&#39;ın g&ouml;ğs&uuml;nden aktardığı ilk kitap idi. Bu kitap Cafer (a.s) oğullarının (Ehl-i Beyt imamlarının) yanındadır.&quot; Ve ş&ouml;yle ekliyor: &quot;Ben bu d&ouml;nemlerde Ebu Hamza Ya&#39;li Hasani&#39;nin yanında bir kitap g&ouml;rd&uuml;m; birka&ccedil; yaprağı da d&uuml;şm&uuml;şt&uuml;. O kitap Hz. Ali (a.s)&#39;ın hattı ile yazılmıştı ve Hasan&#39;ın &ccedil;ocuklarına miras kalmıştı.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Muhammed b. Sirin, İkrime&#39;den ş&ouml;yle nakletmektedir: &quot;Ebu Bekir&#39;in hilafetinin ilk g&uuml;nlerinde Ali b. Ebu Talib (a.s) evde oturup Kur&#39;an&#39;ı toplamakla meşgul oldu.&quot; Ben İkrime&#39;den: &quot;Acaba o zaman aynı n&uuml;zul sırasına g&ouml;re başka bir Kur&#39;an da yazılmış mıydı?&quot; diye sordum. &quot;Eğer cinler ve insanlar hepsi bir araya gelselerdi b&ouml;yle bir Kur&#39;an v&uuml;cuda getiremezlerdi.&quot; cevabını verdi. İbn-i Sirin diyor: &quot;Bu kitabı araştırmaya koyuldum; Medine&#39;ye mektup yazdım, ancak ona ulaşamadım.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	İbn-i Cezzi Kelbi ş&ouml;yle yazıyor: &quot;Kur&#39;an, Peygamber zamanında sahifelerde ve kişilerin sinelerinde (hafızalarında) perakende ve dağınık bir haldeydi. Peygamber (s.a.a)&#39;in vefatından hemen sonra Ali b. Ebu Talib (a.s) onu ayetlerin iniş sırasına g&ouml;re toplayıp, d&uuml;zenledi. Bu değerli kitapta saklı nice ilimler vardı, ama ne yazık ki, elimizde değil.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Şeyh M&uuml;fid ş&ouml;yle yazıyor: &quot;M&uuml;minlerin Emiri (a.s) Kur&#39;an&#39;ı baştan sona bir araya getirdi; yapması gerektiği gibi de yaptı: Mekki ayetleri Medeni ayetlerden &ouml;nce, nesh olunmuş ayetleri nesheden ayetlerden &ouml;nce yazmak suretiyle her ayeti olması gereken yerde yazmıştı.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Şirazi Kur&#39;an&#39;ın n&uuml;zul&uuml; hakkında İbn-i Abbas&#39;tan ş&ouml;yle naklediyor: Allah (c.c) Peygamber (s.a.a)&#39;e ondan sonra Ali (a.s)&rsquo;ın Kur&#39;an&#39;ı toplayacağına dair garanti verdi. Sonra Allah Kur&#39;an&#39;ı Ali (a.s)&#39;ın g&ouml;ğs&uuml;nde karar kıldı ve Ali (a.s) da Peygamber (s.a.a)&#39;in vefatından sonra altı ay i&ccedil;inde Kur&#39;an&#39;ı derleyip toparladı.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yine o ş&ouml;yle yazıyor: Ebu&#39;l-&Acirc;la Attar ve Muvaffak, Harezm hatibi kitaplarında Ali b. Rubah&#39;tan ş&ouml;yle naklediyorlar: &quot;Peygamber (s.a.a) Hz. Ali (a.s)&#39;a Kur&#39;an&#39;ı toplamasını buyurdular. Ali (a.s) da toparlayıp yazdı. Yine Ali (a.s) buyurdular: &quot;Eğer bana destek olunsa Peygamber (s.a.a)&#39;in imla ettiği ve benim yazdığım kitabı halka sunarım.&quot; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bir&ccedil;ok Ehl-i S&uuml;nnet ve Ehl-i Beyt mektebi kitaplarından nakledildiğine g&ouml;re, &quot;Peygamber (s.a.a) Ali (a.s)&#39;a yanında bulunan Kur&#39;an ile yatağının başucunda perakende ve dağınık halde bulunan sahifeleri bir araya getirmesini b&ouml;ylece, Kur&#39;an&#39;ın da Tevrat ve İncil gibi bozulmasına engel olmasını buyurdular. Sonra Ali (a.s) bu sahifelerin hepsini sarı bir bez par&ccedil;asına sarıp m&uuml;h&uuml;rledi ve ş&ouml;yle buyurdu: &quot;Bundan sonra bunları toparlayıncaya kadar sırtıma aba almayacağım.&quot; O g&uuml;nden sonra Kur&#39;an&#39;ı toplayıncaya kadar yanına gelenleri &uuml;zerine aba giymeden karşılıyordu.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İbn-i Ebi&#39;l-Hadid ş&ouml;yle yazıyor: &quot;Hz. Ali&rsquo;(a.s)&rsquo;ın Peygamber (s.a.a) zamanında Kur&#39;an hafızı olduğu ve ondan başka hi&ccedil; kimsenin Kur&#39;an&#39;ın tamamına hafız olmadığı ve Peygamber (s.a.a)&#39;den sonra ilk Kur&#39;an&#39;ı toplayan şahıs olduğu, g&ouml;r&uuml;ş birliğine varılmış bir konudur.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor: &quot;Halktan hi&ccedil; kimse Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re topladığını iddia etmemiştir, etmişse de yalan s&ouml;ylemiştir ve Ali b. Ebu Talib (a.s) dışında hi&ccedil; kimse Allah&#39;ın indirdiği şekilde hıfzedip toparlamamıştır.&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir: &quot;Hz. Ali (a.s) Kur&#39;an&#39;ı toparlayıncaya kadar omzuna aba almayacağına dair yemin etti. Sonra bu iş i&ccedil;in bir m&uuml;ddet onlardan (zamanın hakimlerinden) uzak durdu. Zamanı gelince yazmış olduğu Kur&#39;an&#39;ı bir par&ccedil;aya sarılmış olarak -onlar mescitte oldukları bir vakitte- mescide getirdi. Herkes Hz. Ali&rsquo;(a.s)&rsquo;ın bunca zaman sonra gelmesine hayret etmişlerdi. Onların arasına girince kitabı ortaya koyup ş&ouml;yle buyurdu: &quot;Peygamber (s.a.a) buyurmuşlardı ki; &quot;Ben sizin aranızda kendi yerime bir şey bırakacağım, eğer ona yapışırsanız doğru yoldan sapmayacaksınız. O, Allah&#39;ın kitabı ve benim itret ve Eh-i Beyt&#39;imdir. Şimdi, bu kitaptır ve ben de Ehl-i Beyt&#39;im.&quot; &Ouml;mer kalkıp dedi: &quot;Eğer senin Kur&#39;an&#39;ın varsa, onun benzeri bizde de vardır.&quot; Hz. Ali (a.s) itmam-ı h&uuml;ccet ettikten sonra (delil ile mazeret yolunu kapadıktan sonra) kitabını alıp geri d&ouml;nd&uuml;.&quot;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;Şeyh Saduk ş&ouml;yle diyor: &quot;Kur&#39;an&#39;ı onların yanına g&ouml;t&uuml;r&uuml;p ş&ouml;yle buyurdu: &quot;Bu, Rabb&#39;inizin kitabıdır, tıpkı Peygamberinize indirdiği gibidir. Bir harf dahi ondan azaltılıp &ccedil;oğaltılmamıştır.&quot; Onlar dediler: &quot;Bizim ona ihtiyacımız yoktur, sende olanın aynısı bizde de vardır.&quot; Bu olaydan sonra o hazret şu ayeti okuyarak oradan ayrıldılar: <strong>&quot;Sonra onlar Kur&#39;an&#39;ı arkalarına attılar ve onu &ccedil;ok ucuza sattılar. Ne de k&ouml;t&uuml; bir ticaret yaptılar!&quot;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bazıları diyorlar ki: &quot;Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;ının kabul g&ouml;rmemesinin nedeni, Ebu Bekir Kur&#39;an&#39;ı a&ccedil;tığında Muhacir ve Ensardan bazılarının yanlış davranışlarının bu kitapta yazılı olduğunu g&ouml;r&uuml;nce bunun, onların hakkında maslahata uygun olmayacağı korkusuyla onu reddetti.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	&Ouml;zet olarak s&ouml;ylemek gerekirse Ali (a.s)&#39;ın Kur&#39;an&#39;ı toplaması olayı, bir&ccedil;ok Ehl-i Beyt mektebi ve Ehl-i S&uuml;nnet kitaplarında nakledilmiştir. <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan anlaşılıyor ki, Kur&#39;an&#39;ı toplama işi ve mushafın yayılmasının o b&uuml;y&uuml;k ve eşsiz insan tarafından ger&ccedil;ekleştirildiği apa&ccedil;ık bir ger&ccedil;ektir.</p>\n\n<p>\n	Evet, ger&ccedil;i bazı c&uuml;zi konularda birtakım ihtilaflar vardır. &Ouml;rneğin; Kur&#39;an &uuml;&ccedil; g&uuml;nde mi yoksa altı ayda mı toplatıldı, Peygamber (s.a.a)&#39;in vefatından &uuml;&ccedil; g&uuml;n sonra mı yoksa altı ay sonra mı halka sunuldu? vb... Veya acaba Ali (a.s) Kur&#39;an&#39;ı, onun tefsir ve tevilini (yorumunu) kendi g&ouml;ğs&uuml;nde saklı ilim ile mi k&acirc;ğıda d&ouml;kt&uuml;? Yoksa tahta par&ccedil;alarına, taşlara, hurma yapraklarına, deve kemiklerine, k&acirc;ğıt ve deriler &uuml;zerine par&ccedil;a par&ccedil;a yazılmış olan Kur&#39;an&#39;ı onlardan bir araya getirmek suretiyle mi topladı? Yoksa her ikisinden de mi yararlandı? Zira rivayetler, her iki kaynağa da işaret etmektedirler, diğer bir deyişle; acaba Hz. Ali (a.s) Kur&#39;an&#39;ı toplamada, &ouml;nce yazılanları bir araya getirip d&uuml;zenlemekle mi yetindi, yoksa baştan sona bizzat yazmak suretiyle d&uuml;zenli bir mecmua mı meydana getirdi?</p>\n\n<p>\n	Bunlar birtakım ayrıntıları a&ccedil;ık olmayan sorulardır ki, tarihi a&ccedil;ıdan da belirgin değildirler. Bu konularda doğru h&uuml;k&uuml;m verebilmek, tarihi b&uuml;t&uuml;n y&ouml;nleriyle araştırmak ve s&ouml;ylenmemiş ger&ccedil;ekleri keşfetmek suretiyle m&uuml;mk&uuml;n olabilir; ancak bu iş, başlı başına bir araştırma ve &ccedil;alışmayı gerektirmektedir.</p>\n\n<p>\n	Kur&#39;an&#39;ın toplatılma m&uuml;ddeti hakkında &ccedil;oğu rivayetler suskun kalmışlardır. Bazıları Kur&#39;an&#39;ın &uuml;&ccedil; g&uuml;nde, bazıları da altı ayda toplandığını belirtmekteler. (Bir veya iki rivayette altı ay nakledilmiş, &uuml;&ccedil; g&uuml;n olduğunu s&ouml;yleyen rivayetler bir&ccedil;ok kaynaklarda zikredilmiştir.) Ne var ki, Kur&#39;an&#39;ın tamamının b&uuml;t&uuml;n yorum ve tefsiriyle bu kısa m&uuml;ddet i&ccedil;erisinde toplatılması ger&ccedil;ek dışı bir g&ouml;r&uuml;n&uuml;m arz etmektedir. Ancak Kur&#39;an, Peygamber (s.a.a) zamanında bir şekilde yazılmış, hatta imla edilmişti; yalnız, Hz. Ali&rsquo;(a.s)&rsquo;ın &ouml;mr&uuml;n&uuml;n son demlerine dek vahiy nazil olma ihtimali nedeniyle bir araya getirilmemişti. Ancak perakende ve ayrı ayrı yazılı bir haldeydi. Yalnızca bu b&ouml;l&uuml;mlerin tertip, d&uuml;zen ve yan yana getirilmesi işlevi bu &uuml;&ccedil; g&uuml;n i&ccedil;erisinde tamamlanmıştır.</p>\n\n<p>\n	Ama ikinci rivayete g&ouml;re (altı ayda Kur&#39;an&#39;ın toplanması) Hz. Ali (a.s)&#39;ın b&uuml;t&uuml;n Kur&#39;an&#39;ı baştan sona bu m&uuml;ddet i&ccedil;inde kendisinin bizzat yazması uzak bir ihtimal değildir. Yahut dağınık halde bulunan Kur&#39;an&#39;ı bir araya getirip bu m&uuml;ddet i&ccedil;inde onun tefsir ve yorumu ile uğraşmış olabileceğine de ihtimal vermek m&uuml;mk&uuml;nd&uuml;r. B&ouml;ylece rivayetlerde yoruma a&ccedil;ık ve zahiri g&ouml;r&uuml;n&uuml;m itibarıyla birbiriyle uyum i&ccedil;inde olmayan rivayetler de a&ccedil;ıklık kazanmış oluyorlar.</p>\n\n<h2>\n	Kitabın Yazılması, Yahut Kur&#39;an&#39;ın Toplatılması</h2>\n\n<p>\n	Ş&uuml;phesiz ilk olarak Peygamber (s.a.a)&#39;in yanında par&ccedil;alar ve c&uuml;zler halinde (perakende ve dağınık bir durumda) bulunan Kur&#39;an ilk olarak Hz. Ali tarafından bir araya getirilmiştir. Yalnız bu kitabın bir ayetin tefsir ve tevilini de i&ccedil;ermesi, (bu tefsirlerin &ccedil;oğu Allah tarafından nazil olmuş olsa bile) i&ccedil;erdiği şeylerin &ccedil;oğunun Kur&#39;an&#39;dan olmadığı anlamına gelmektedir. Bu kitap, o hazret tarafından kaleme alınmış başlı başına bir kitaptır. Yalnızca Kur&#39;an ayetlerinin toplatılması olayı değildir.</p>\n\n<p>\n	Seyyid Şerefuddin Amuli ş&ouml;yle yazıyor: &quot;Ali (a.s) Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re topladı ve ondaki nasih-mensuh, umum-husus, mutlak-mukayyet, muhkem-m&uuml;teşabih, azimet-ruhsat, s&uuml;nnet-adap ve n&uuml;zul sebeplerine işaret etmiş ve anlaşılması zor olan yerlere a&ccedil;ıklamalar getirmişti... Anlaşılacağı &uuml;zere, Hz. Ali (a.s) tarafından toplanmış Kur&#39;an daha &ccedil;ok bir tefsir niteliği taşımaktadır.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	&Ouml;nceki rivayetlerden de iyice anlaşıldığı &uuml;zere, bu Kur&#39;an i&ccedil;erik ve tertip a&ccedil;ısından halifeler d&ouml;neminde yazılan Kur&#39;an ile farklı &ouml;zelliklere sahiptir. &Ccedil;&uuml;nk&uuml; onun &ccedil;oğunu tefsir ve yorumlar oluşturmaktadır. Masum imamlardan gelen rivayetlerde de bu noktaya işaret edilmiştir. İmam B&acirc;kır (a.s), &quot;Ali (a.s) dışında hi&ccedil; kimse Kur&#39;an&#39;ı nazil olduğu şekliyle toplamadı.&quot; buyurmuştur.</p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyurdular: &quot;Eğer halk Kur&#39;an&#39;ı nazil olduğu &uuml;zere okusaydı kesinlikle iki kişi arasında ihtilaf s&ouml;z konusu olmayacaktı.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> ve ş&ouml;yle buyurmuşlardır: &quot;Eğer Kur&#39;an nazil olduğu gibi (Hz. Ali (a.s)&#39;ın tefsir ve tertibi ile) okunsaydı bizim adımızı Kur&#39;an&#39;da bulacaktınız.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Yine buyuruyor: &quot;Bizim Kaim&#39;imiz -Mehdi (a.f)- kıyam ettiğinde Kur&#39;an&#39;ın nazil olduğu gibi okutulması i&ccedil;in &ccedil;adırlar kurduracak. O g&uuml;n, en zorlu g&uuml;nd&uuml;r. Zira Kur&#39;an, bug&uuml;nk&uuml; tertip ve d&uuml;zenin dışında, bambaşka bir halde olacaktır.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Ş&uuml;phesiz nazil olduğu şekilde denilmesinden maksat, onun &ouml;zel diziliş, tefsir ve teviliyle okunmasıdır. (Hz. Ali (a.s)&#39;ın tefsir ve tertip ettiği şekliyle)</p>\n\n<p>\n	Bu rivayetlerin &ccedil;oğu -ger&ccedil;i sağ duyu sahibi olmayanların Kur&#39;an&#39;ın tahrif olduğu g&ouml;r&uuml;ş&uuml;n&uuml; ileri s&uuml;rmelerine neden olmuşsa da- ger&ccedil;ekte Hz. Ali (a.s)&#39;ın mushafında yazılmış olan tefsir ve yorumlara işaret etmektedirler.</p>\n\n<p>\n	Buna g&ouml;re, bu rivayetleri reddetmek, senetlerini zayıf saymak, yahut onları Kur&#39;an&#39;ın hıfzı veya anlaşılmasına atfetmek doğru değildir. Zira b&uuml;t&uuml;n bunların anlamı &ccedil;ok a&ccedil;ıktır. Ger&ccedil;i bu konuyla ilgili bir &ccedil;ok asılsız hadis de mevcuttur. Biz yeri geldiğinde onlara da işaret edeceğiz.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h2>\n	Ali (a.s)ın Mushafı ve Ali (a.s)&#39;ın Sahifesi</h2>\n\n<p>\n	Hz. Ali (a.s)&#39;a nispet verilen kitaplardan biri de &quot;Hz. Ali (a.s)&#39;ın Sahifesi&quot;dir. Ehl-i S&uuml;nnet tarafından da bu isim ile tanınan bu eserden Ehl-i Beyt (a.s)&#39;ın rivayetlerinde Ehl-i Beyt mektebi ve Ehl-i S&uuml;nnet&#39;ten nakledilen yazılı belgelerde &ccedil;ok fazla bahsedilmiştir. Ayrıca Ehl-i S&uuml;nnet&#39;in Sahih-i Buhari, M&uuml;slim, S&uuml;nen-i Ebi Davud, M&uuml;sned-i Ahmed gibi temel kaynaklarında bu kitaptan nakillerde bulunmuştur. Bu sahife &ccedil;ok &ouml;z olarak yazılmış ve Hz. Ali&rsquo;(a.s)&rsquo;ın kılıcının kılıfında saklı idi.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Hadis&ccedil;iler arasında meşhur olan &quot;Ali (a.s)&#39;ın Kitabı&quot; adıyla başka bir kitap daha vardır. Bir&ccedil;ok rivayetlerde bu eserden s&ouml;z edildiği gibi, Ehl-i Beyt mektebi alimleri bu kitaptan nakillerde bulunmuşlardır. Bu kitap Sahife, Camia, Cifr ve Sahife-i Camia gibi adlarla zikredilmiştir.</p>\n\n<p>\n	Bu sahifenin yetmiş zira (otuz beş metre) uzunluğunda olup Hz. Ali (a.s)&#39;ın hattıyla yazıldığı ve kendisinden sonra Ehl-i Beyt imamlarına miras kaldığı rivayet edilmiştir. Bu kitapta hatta kaşımak suretiyle deride oluşan tahrişin diyetine kadar, b&uuml;y&uuml;k-k&uuml;&ccedil;&uuml;k her h&uuml;km&uuml;n yazılı olduğu zikredilmiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Bazı rivayetlerde Ehl-i Beyt imamlarından ş&ouml;yle naklediliyor: &quot;İlim bize mahsustur. Biz ilim ehliyiz. B&uuml;t&uuml;n bilimler bizim yanımızda korunmuştur. Kıyamete kadar olacak her şeyin -hatta deride bir kaşıntının- h&uuml;km&uuml;, Peygamber (s.a.a)&#39;in imlası ve Ali (a.s)&#39;ın hattı ile yazılmış olarak bizim yanımızda mevcuttur.&quot;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu s&ouml;zlerin hepsi adı ge&ccedil;en kitaba aittir. Zira bu kitabın bir kısmı diyet ile ilgilidir. Bu b&ouml;l&uuml;m, İbn-i Nasih&#39;in kitabıyla tanınmıştır. Bu kitap hakkında &ccedil;ok şeyler s&ouml;ylenmiştir. Ancak Ali (a.s)&#39;ın mushafı bu iki kitaptan ayrıdır. Mushafın bu iki kitaptan biri olduğu hakkında hi&ccedil;bir delil yoktur. Ger&ccedil;i bu kitaplarda da tefsir konusuyla ilgili birtakım şeyler vardır. Asıl soru, bu kitapların hangisinin ilk yazılmış olduğudur. Zira, bu kitaplardan hi&ccedil;birinin ne zaman yazıldığı kesinlikle belli değildir. Acaba Peygamber (s.a.a)&#39;in zamanında mı, yoksa daha sonra mı yazılmışlar?.. Ancak mushafın Peygamber (s.a.a) zamanında yazıldığı, hatta o hazret tarafından imla edildiği hakkında bir&ccedil;ok rivayetler vardır. Ama eldeki kaynaklardan hi&ccedil;birinde bu iki kitaptan herhangi biri hakkında kesin bir bilgiye rastlanamamıştır. Yalnızca Seyyid Şerefuddin ş&ouml;yle yazıyor: &quot;Ali (a.s), Peygamber (s.a.a)&#39;in cenaze işlerini tamamladıktan sonra Kur&#39;an&#39;ı toparlayıncaya kadar namaz dışında sırtına aba almayacağına dair yemin etti ve s&ouml;ylediği gibi de yaptı... Bu kitap bittikten hemen sonra Hz. Fatıma (a.s) i&ccedil;in bir kitap yazdı. Bu kitap, Fatıma (a.s) evlatlarınca &quot;Mushaf-ı Fatıma (a.s)&quot; adıyla bilinmektedir. Birtakım emsal (&ouml;rnek olaylar) ve hikmetli s&ouml;zlerden ibarettir. Daha sonra diyet hakkında bir kitap yazdı ve onu &quot;Sahife&quot; diye adlandırdı...&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> Ne var ki, bu yazdığı tertip i&ccedil;in kaynak belirtmemiştir.</p>\n\n<h2>\n	Kur&#39;an&#39;ın &quot;Mushaf&quot; Olarak Adlandırılması</h2>\n\n<p>\n	Bu konuda başka &ouml;nemli bir nokta da Hz. Ali tarafından toplanmış olan Kur&#39;an&#39;a &quot;Mushaf&quot; adının verilmiş olması ve bu isim ile tanınmış olmasıdır. Yalnız, bu ad, yazıldığı zaman mı bu kitaba verildi, yoksa daha sonraları bu adla anıldığı i&ccedil;in mi b&ouml;yle bir unvana sahip oldu, kesin değildir?</p>\n\n<p>\n	Bu sorular İbn-i Mesud, Ubey ve Muaz gibi başka sahabelerin mushafları i&ccedil;in de ge&ccedil;erlidir. Hatta bazı rivayetlerde ashaptan bazılarının kendi mushaflarını Peygamber (s.a.a)&#39;e sundukları da nakledilmiştir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Peygamber (s.a.a)&#39;den nakledilen birtakım rivayetlerde de Kur&#39;an&#39;dan &quot;Mushaf&quot; diye bahsedildiği g&ouml;r&uuml;lmektedir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> &Ouml;yle g&ouml;r&uuml;l&uuml;yor ki, Hz. Ali&rsquo;(a.s)&rsquo;ın zamanında bu isim meşhur idi. Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında bug&uuml;nk&uuml; şekliyle toplanmış olduğunu iddia edenler de bu rivayetlere dayalı olarak konuşmaktadırlar. Bazı rivayetlerde ş&ouml;yle nakledilmektedir: Kur&#39;an ilk defa Ebu Bekir zamanında bir araya getirildi ve &quot;Mushaf&quot; olarak adlandırıldı. Zira, toplandıktan sonra ad koyma konusunda ihtilafa d&uuml;şm&uuml;şlerdi. İbn-i Mesud, Habeşe civarında &quot;Mushaf&quot; olarak adlandırılmış bir kitap g&ouml;rd&uuml;ğ&uuml;n&uuml; -dolayısıyla bu ismin uygun olmayacağını- s&ouml;yledi. Ebu Bekir bunun g&uuml;zel bir ad olduğunu s&ouml;yledi ve o g&uuml;nden sonra Kur&#39;an &quot;Mushaf&quot; adıyla anılmaya başladı.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Her ne kadar bilimsel bir sonuca ulaşma ihtimali d&uuml;ş&uuml;k de olsa, bu konuda ger&ccedil;eğe ulaşmak i&ccedil;in tarihte nakledilen konular &uuml;zerinde &ccedil;ok geniş bir araştırma yapılması gerekir.</p>\n\n<p>\n	Yalnız, denilebilir ki; Hz. Ali ve diğer sahabelerin kitapları yazılıp &quot;Mushaf&quot; tabiri ş&ouml;hret bulduktan sonra bu kitaplar &quot;Mushaf&quot; adıyla meşhur oldular. &Ccedil;&uuml;nk&uuml; t&acirc; başından beri bu kitapların &quot;Mushaf&quot; adıyla anıldıklarına dair hi&ccedil;bir tarihi delile rastlamamaktayız. Elbette Peygamber (s.a.a)&#39;den nakledilen bazı rivayetlerde &quot;Mushaf&quot; kelimesinin zikri nakli mana y&ouml;n&uuml;yle de m&uuml;mk&uuml;nd&uuml;r. Yani, Peygamber (s.a.a) Kur&#39;an olarak s&ouml;ylemiştir ama, yıllar sonra o s&ouml;z&uuml; naklettiği zaman -Mushaf ş&ouml;hret bulduğu i&ccedil;in- Mushaf kelimesini Peygamber adına nakletmiştir. &Ouml;zellikle de aynı kişiden nakledilen aynı rivayet farklı n&uuml;shaların birinde &quot;Mushaf&quot; iken, diğerinde &quot;Kur&#39;an&quot; olarak ge&ccedil;mektedir. Bu durum, yukarıdaki s&ouml;ze bir şahit ve delil konumunda olabilir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<h2>\n	Hz. Ali (A.S)&#39;ın Mushafının &Ouml;zellikleri</h2>\n\n<p>\n	Hz. Ali (a.s)&#39;ın mushafı hakkında s&ouml;ylenenlerden ele gelen birka&ccedil; &ouml;zelliği ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a) S&ucirc;reler n&uuml;zul sırasına g&ouml;re tertiplenmiştir.</p>\n\n<p>\n	b) Mensuh ayetler (h&uuml;km&uuml; kaldırılmış) nasih ayetlerden (h&uuml;km&uuml; kaldıran) &ouml;nce getirilmiştir.</p>\n\n<p>\n	c) Onda ayetler hi&ccedil;bir değişikliğe uğramaksızın, dikkatle yazılmıştır.</p>\n\n<p>\n	d) Her bir ayet, harf harf aynen Peygamber (s.a.a)&#39;in okuduğu şekilde yazılmıştır.</p>\n\n<p>\n	e) Ayetler Peygamber (s.a.a)&#39;in imlası ve Ali (a.s)&#39;ın hattı ile yazılmıştır.</p>\n\n<p>\n	f) Ayetlerin tefsirleri, Allah tarafından nazil olduğu kadarıyla yazılmıştır. Bu nokta &quot;Tenzil&#39;in Hakikati&quot; diye adlandırılmıştır. Zira Allah tarafından gelen her vahiy, Kur&#39;an değildi. Bazıları tefsir niteliği taşımaktaydı.</p>\n\n<p>\n	g) Ayetlerin tevili (asıl mana ve yorumları) onda zikrolunmuştur.</p>\n\n<p>\n	h) Ayetlerin indirilmesinin nerede, ne zaman, ne m&uuml;nasebetle olduğunu, ayetten kimlerin kastedildiği gibi b&uuml;t&uuml;n &ouml;zellikleri zikredilmiştir. Bu &ouml;zellikler &quot;Ayetlerin Tenzili&quot; diye adlandırılmıştır.</p>\n\n<p>\n	ı) Bazıları da bu mushafta umum-husus, mutlak-mukayyet, muhkem-m&uuml;teşabih, nasih-mensuh, azimet-ruhsat, s&uuml;nnet ve adap ile ilgili a&ccedil;ıklamaların da yazılı olduğunu rivayet etmişlerdir.</p>\n\n<p>\n	k) Ehl-i hak ile ehl-i b&acirc;tılın kim oldukları, ayrıca muhacirlerden ve ensardan bazı kimselerin veya m&uuml;nafıkların işlediği su&ccedil;lar da bu kitapta yazılmıştır.</p>\n\n<p>\n	Şehristani &quot;Mefatih&#39;ul-Esrar&quot; kitabının giriş b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &quot;Hz. Ali (a.s)&#39;ın kitabının metin ve haşiyelerden oluştuğu s&ouml;ylenmektedir.&quot;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Evet, Ali (a.s)&#39;ın mushafı b&uuml;t&uuml;n bu sayılan &ouml;zellikleri eksiksiz bir şekilde bir araya getirmiş olduğu gerek&ccedil;esiyle Hz. Ali&rsquo;(a.s)&rsquo;ın telifi ve eseri olarak diğer mushaflardan tamamen farklı olarak değerlendirilmesi gerekir.</p>\n\n<p>\n	Ş&uuml;phesiz Kur&#39;an&#39;ın bu şekilde toplatılması (kitabın başında belirtildiği gibi) ancak Kur&#39;an hakkında geniş bir ilmi karakter gerektirir ki bu, yalnızca Ali (a.s)&#39;a &ouml;zel bir durumdur. Burada Ahmed Emin&#39;in s&ouml;z&uuml;ne bir bakınız: &quot;Sahabeden &ccedil;ok az bir grup Kur&#39;an tefsiri ile tanınmışlardır. Bunlardan &ouml;nde gelenler: Ali b. Ebu Talib, Abdullah İbn-i Abbas, Abdullah İbn-i Mesud, Ubey b. Kab olarak rivayet olunmuşlardır. Hepsinden az Zeyd b. Sabit, Ebu Musa Eş&#39;ari ve Abdullah b. Z&uuml;beyr&#39;dir. Bu konuda aslına bakılırsa yalnızca ilk d&ouml;rt kişiyi saymak gerek. &Ccedil;&uuml;nk&uuml;, farklı mektep ve mezheplerin tefsir alanında dayanakları genel olarak bu d&ouml;rt kişidir. Tefsir alanında bu derinliği bu d&ouml;rt kişiye has kılan şeyler genel olarak şunlardır: Onların Arap dilini &ccedil;ok iyi bilmeleri ve onun &ccedil;eşitli uslup ve &ouml;zelliklerine olan tasallutları, Peygamber (s.a.a) ile uzun m&uuml;ddet bir arada olmaları, sonu&ccedil;ta ayetlerin n&uuml;zul sebepleri, yerleri hakkında olan bilgileri ve onların kendi bilimsel g&uuml;&ccedil;lerini Kur&#39;an &uuml;zerinde teredd&uuml;t etmeksizin sarf etmeleridir.&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Hatırlatmak gerekir ki, İbn-i Abbas ve İbn-i Mesud, Kur&#39;an tefsiri konusunda Hz. Ali (a.s)&#39;ın &ouml;ğrencileri idiler. İbn-i Abbas, Kur&#39;an ile ilgili bilgisinin Hz. Ali (a.s)&#39;dan bir yansıma olduğunu s&ouml;yl&uuml;yordu ve kendi ilmini Ali (a.s)&#39;a kıyasla deryada bir yaprak misali olduğunu s&ouml;yl&uuml;yordu. İbn-i Mesud da Kur&#39;an tefsiri &uuml;zerine &ccedil;alışmalarıyla birlikte bir&ccedil;ok surelerin tefsirlerini Hz. Ali (a.s)&#39;dan &ouml;ğrenmiştir.</p>\n\n<h2>\n	Hz. Ali (a.s)&#39;ın Mushafında Surelerin Tertibi</h2>\n\n<p>\n	Bu hususta surelerin tertibi hakkında meşhur s&ouml;z, surelerin n&uuml;zul sırasına g&ouml;re dizildiği g&ouml;r&uuml;ş&uuml;d&uuml;r. Bunun niteliği de yalnızca iki veya &uuml;&ccedil; kaynakta belirtilmiştir.</p>\n\n<p>\n	&Ouml;ncelikle İbn-i Nedim, el-Fihrist&#39;inde Ali (a.s)&#39;ın mushafını zikrettikten sonra diyor ki: &quot;Bu mushafta surelerin tertibi ş&ouml;yledir...&quot;</p>\n\n<p>\n	İkinci kaynak, Tarih-i Yakubi&#39;dir ve ş&ouml;yle yazıyor: &quot;Bazıları Ali b. Ebu Talib (a.s)&#39;ın Peygamber (s.a.a)&#39;in vefatından sonra Kur&#39;an&#39;ı topladığını, devenin sırtına y&uuml;kleyip getirdiğini ve &quot;Bu benim topladığım Kur&#39;an&#39;dır&quot; buyurmuşlardır. O hazret Kur&#39;an&#39;ı yedi c&uuml;zde toplamıştı.&quot; Bu arada yedi tane c&uuml;zleri sırasıyla sayıyor; 1. c&uuml;z sırasıyla Bakara, &Acirc;l-i İmran, Nisa, Maide, Enam, &Acirc;raf ve Enfal sureleri ile başlıyordu ve her c&uuml;z on d&ouml;rt ile on sekiz sure kapsamaktadır ve her c&uuml;z başlangı&ccedil; suresinin adını almaktadır. Bunların toplamında da &uuml;&ccedil; sure kalemden d&uuml;şm&uuml;şt&uuml;r.&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	B&ouml;ylesi &ouml;zellikler, bilinen meşhur n&uuml;zul tertibi ile uyum i&ccedil;inde olmadığı gibi, diğerlerinin Ali (a.s)&#39;ın mushafı hakkında s&ouml;yledikleri ile de uyum i&ccedil;inde değildir. Zira s&ouml;ylenenlere g&ouml;re Ali (a.s)&#39;ın mushafının başında İkra, sonra M&uuml;ddessir, Kalem, Muzzemmil... sureleri yer almaktaydı. Yukarıdaki tertip, tarih&ccedil;ilerin dedikleriyle de uyum i&ccedil;inde değildir.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> Aynı şekilde Şehristani de Mefatih&#39;ul-Esrar kitabında mushafın tertibini Mukatil b. S&uuml;leyman&#39;dan naklediyor.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<h2>\n	Kur&#39;an&#39;ın Toplatılma Zamanı</h2>\n\n<p>\n	B&uuml;t&uuml;n bu a&ccedil;ıklamalardan Kur&#39;an&#39;ı ilk toplayanın Ali (a.s) olduğu anlaşılmaktadır. Ama Kur&#39;an&#39;ın ne zaman toplatıldığı hakkında tarih, tefsir ve Kur&#39;an ilimleri ile ilgili eserlerde &ccedil;ok &ccedil;eşitli s&ouml;zler s&ouml;ylenmiştir. Bu konuda s&ouml;ylenen s&ouml;zler, ilk bakışta &ccedil;ok uyumsuz ve birbirine zıt iddialarla doludurlar. Bu y&uuml;zden bir &ccedil;ok araştırmacı ger&ccedil;eğe ulaşmakta zorlanmıştır. Bazı rivayetler Kur&#39;an&#39;ın toplatılma işini Peygamber (s.a.a)&#39;in kendi zamanına, bazıları Ebu Bekir d&ouml;nemine, bazıları &Ouml;mer ve diğer bazıları da Osman d&ouml;nemine ait olduğunu kabul etmektedirler. Ancak Osman d&ouml;neminde yapıldığına dair rivayetler meşhurdur.</p>\n\n<p>\n	Uyumsuzlukların bulunduğu diğer bir durum da, Kur&#39;an&#39;ın toplama işindeki bazı &ouml;zellikler ve c&uuml;zi konulardır. Hatta Kur&#39;an&#39;ı ilk toplayanın Ali (a.s) olduğu konusu bile b&uuml;t&uuml;n bu s&ouml;ylenenlere rağmen ilk bakışta uyumsuzlukla doludur. Dr. Muhammed Ali Sağir ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;ın toplatılması ile ilgili rivayetlerde hayret edilecek derecede birbirine zıt tarihlere rastlanmaktadır.&quot; Bu s&ouml;zlerden sonra birbirine zıt rivayetleri sıralamaktadır.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Ayetullah Hoyi, bu konuyla ilgili rivayetleri bir arada toplamış ve yirmi iki rivayet nakletmiştir. Daha sonra da bu rivayetlerin hepsinin birbiriyle zıt ve haber-i vahit olduklarını belirtmişlerdir. B&uuml;t&uuml;n bunları eleştirecek on iki soru ile bu rivayetlerdeki zıtlığı ortaya koymuştur. Merhum Belaği de kendi tefsirinin giriş b&ouml;l&uuml;m&uuml;nde &quot;Kur&#39;an&#39;ın toplatılması hakkındaki rivayetlerin zıtlığı&quot; adı altında bu konudan bahsetmiştir ve bu rivayetlerde g&ouml;r&uuml;len zıtlıkları saymıştır. Sonu&ccedil;ta bu rivayetlerin tarih a&ccedil;ısından bir değer ifade etmediğini de vurgulamıştır.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu eleştirilerin ışığında ş&ouml;yle denilebilir: Ger&ccedil;i Ehl-i S&uuml;nnet tarafından nakledilen rivayetlerin &ccedil;oğu birbiriyle zıtlık arzetmektedir. Fakat en &ccedil;ok &uuml;zerinde ihtilaf edilen rivayetler Kur&#39;an&#39;ın toplanma zamanı ile ilgilidir. Zira bu grup nakil ve rivayetler Kur&#39;an&#39;ın toplatılma işlemini Peygamber (s.a.a) zamanına, Ali (a.s)&#39;a, Ebu Bekir, &Ouml;mer, Osman, Zeyd b. Sabit, Selim Mevla Beni Huzeyfe&#39;ye, bunların dışında Peygamber (s.a.a) zamanında d&ouml;rt kişiye ve Peygamber (s.a.a) zamanında bunlardan başka d&ouml;rt ayrı kişiye ve yine Hz. Ali&rsquo;(a.s)ın d&ouml;neminde altı kişiye ve... istinat ettirilmiştir.</p>\n\n<p>\n	Evet, bu nispetler g&ouml;r&uuml;n&uuml;şte birbiriyle uyum i&ccedil;inde değiller. Yalnız&nbsp; bu rivayetler incelikleriyle tahlil edilirlerse bu zıtlıkların &ccedil;oğunun yok olup gittiği g&ouml;r&uuml;lecektir. Bu rivayetler &ccedil;ok y&ouml;nl&uuml; tahlil edildiğinde en az altı tane sonu&ccedil; elde etmek m&uuml;mk&uuml;n g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın hıfzedilip g&ouml;ğ&uuml;slerde saklanıyor olması.</p>\n\n<p>\n	2- Kur&#39;an&#39;ın par&ccedil;alar halinde yazılmış olduğu.</p>\n\n<p>\n	3- Kur&#39;an&#39;ın sahifelerde tam olarak toplatıldığı (ger&ccedil;i bazılarında tertip yoktu).</p>\n\n<p>\n	4- Kur&#39;an&#39;ın başı-sonu belli bir kitap olarak d&uuml;zg&uuml;n bir şekilde toplatılması.</p>\n\n<p>\n	5- Kur&#39;an&#39;ın tefsir, tevil, n&uuml;zul sebepleri; zahiri ve b&acirc;tini anlamlarıyla toplanması.</p>\n\n<p>\n	6- Kur&#39;an&#39;ın yazılı belgeleri arasında yazı ve kıraat a&ccedil;ısından birlik oluşturulması.</p>\n\n<p>\n	Bu sonu&ccedil;ların her birini Kur&#39;an&#39;ın toplatılması işlemi sayabileceğimiz gibi, toplama merhalelerinden her biri olarak da değerlendirebiliriz.</p>\n\n<p>\n	Şimdi bu merhalelerin her birinin ne zaman ve kim tarafından ger&ccedil;ekleştirildiğine bakmak gerekmektedir.</p>\n\n<p>\n	Herkesin &uuml;zerinde g&ouml;r&uuml;ş birliğine sahip olduğu konu, ayetlerin Peygamber (s.a.a)&#39;in zamanında tertiplendiğidir. İhtilaf şuradadır ki, acaba surelerin sırası da Peygamber (s.a.a)&#39;in bizzat kendisi tarafından mı tertiplenmiştir? Kur&#39;an bug&uuml;nk&uuml; haliyle o hazret tarafından mı yazılmıştı? Yoksa Peygamber (s.a.a)&#39;in vefatından sonra sahabenin rey ve i&ccedil;tihadına g&ouml;re mi dizildi?</p>\n\n<p>\n	Birinci g&ouml;r&uuml;şe, Şia ve Ehl-i S&uuml;nnet&#39;ten katılım olduk&ccedil;a fazladır. Bir&ccedil;ok deliller getirmekteler ve Seyyid Hoyi bu konuda ısrarlı olanlardandır.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	İkinci g&ouml;r&uuml;ş&uuml; daha &ccedil;ok tahkik ehli ve araştırmacılar benimsemektedir. &quot;İtkan&quot; adlı eserde de bilim adamlarına nispet verilmektedir. &Uuml;stat Marifet de et-Temhid adlı eserinde bu ihtilaflara geniş&ccedil;e yer vermiş ve ikinci g&ouml;r&uuml;ş&uuml; tercih etmiştir.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Peygamber (s.a.a)&#39;in vefatından sonra Ali (a.s) Kur&#39;an&#39;ı d&uuml;zenli bir şekilde toparlama yolunda ilk adımı attı ve onu halka sundu. Kabul g&ouml;rmeyince onu kendi yanında sakladı. Bu arada hekim sınıfın ellerinde derli toplu bir Kur&#39;an olmadığı halde İbn-i Mesud, Ubey b. Kab gibi kimselerin ellerinde olanı kabule de yanaşmadılar; ancak, ne var ki, Kur&#39;an&#39;ın tamamen yok olup, bozulması gitmesi tehlikesi ile karşı karşıya idiler. İşte b&ouml;yle bir durumda &Ouml;mer diyor: &quot;Yemame Savaşı&#39;nda yetmiş Kur&#39;an karisinin -veya d&ouml;rt y&uuml;z kişinin- &ouml;ld&uuml;r&uuml;lmesi.&quot; karilerin elden gitmesi, Kur&#39;an&#39;ın elden gitmesi demek oluyordu. B&ouml;ylece hakim sınıf işlerine gelen ve gen&ccedil; bir vahiy k&acirc;tibi olan Zeyd b. Sabit&#39;i -kendi s&ouml;ylediğine g&ouml;re- b&uuml;y&uuml;k ısrarlar sonucu Kur&#39;an&#39;ı toplamaya memur ettiler. B&ouml;ylece o -veya &Ouml;mer-&nbsp; &quot;Her kimin yanında Kur&#39;an&#39;dan bir ayet -şahidiyle birlikte- olsa, ondan kabul edilecek ve Kur&#39;an&#39;a yazılacak&quot; diye ilan ettiler. B&ouml;ylece, Ebu Bekir i&ccedil;in bir Kur&#39;an toplatılmış oldu ve bu n&uuml;sha &ouml;nce Ebu Bekir, sonra &Ouml;mer&#39;in yanındaydı.</p>\n\n<p>\n	&Ouml;mer&#39;den sonra bu Kur&#39;an Hafsa&#39;nın yanındaydı. Osman o n&uuml;shayı isteyince ona vermedi. Kendisine geri vereceğine dair s&ouml;z verince kitabı alabildi. Bu arada rivayetlerde bir takım k&uuml;&ccedil;&uuml;k ihtilaflar g&ouml;r&uuml;lmektedir. Bazıları bu Kur&#39;an&#39;ın toplatılma işinin Ebu Bekir zamanında son bulduğunu, bazıları &Ouml;mer&#39;in zamanına kadar devam ettiğini s&ouml;ylerken diğer bir grup da &quot;&Ouml;mer vefat etmişti ama, Kur&#39;an&#39;ın toplatılma işi hen&uuml;z tamamlanmamıştı&quot; diyor.</p>\n\n<p>\n	&Ouml;mer&#39;den sonra Osman da aynı şekilde Kur&#39;an&#39;ın kıraatindeki ihtilafları g&ouml;r&uuml;nce bazı sahabelerin ve başkalarının da ısrarı &uuml;zerine dağınık halde bulunan Kur&#39;an&#39;ı yazı ve kıraat a&ccedil;ısından birleştirmek &uuml;zere harekete ge&ccedil;ti. Bu s&ouml;ylenenlerin hepsi Kur&#39;an&#39;ın toplatılma macerasının bir &ouml;zeti idi ki, bu alanda en &ouml;nemli kaynaklardan elde edilen bilgilere dayanılarak yapılan bir tahlildir.</p>\n\n<p>\n	&Uuml;zerinde &ccedil;alıştığımız konuda g&ouml;r&uuml;len uyumsuzluklar ve &ccedil;eşitliliklerin bir &ccedil;oğu da bu terimin farklı anlamlarda kullanılmış olmasından kaynaklanmaktadır. &Ccedil;&uuml;nk&uuml; bu terim bir &ccedil;ok yerde farklı anlamlarda kullanılmıştır.</p>\n\n<p>\n	Eğer biri Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplatıldığını s&ouml;yl&uuml;yorsa, maksadını ayrı ayrı par&ccedil;alar halinde yazılmış surelerin tertip g&ouml;zetilmeksizin bir araya getirilmesi idi. Bu s&ouml;z&uuml;n bu anlamda Hz. Ali (a.s)&#39;ın Peygamber (s.a.a)&#39;in emriyle Kur&#39;an&#39;ı toplayıp yazmasıyla hi&ccedil;bir zıtlığı s&ouml;z konusu değildir. Veya Peygamber (s.a.a) zamanında bir takım kimseleri Kur&#39;an&#39;ı toplayanlar adıyla anıyorlar. Maksatları, Peygamber (s.a.a) zamanındaki Kur&#39;an hafızlarıdır. Bazı rivayetlerde de Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplatılmasından kitabın hıfzedilme ve ezberlenmesinin kastedildiği a&ccedil;ık&ccedil;a belirtilmiştir. Zerkeşi de el-Burhan adlı eserinin on &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; &quot;Kur&#39;an&#39;ın toplatılması ve sahabe tarafından ezberlenmesinin beyanı hakkında&quot; diye adlandırmaktadır.</p>\n\n<p>\n	Evet, bu grubun ka&ccedil; kişi olduğu konusunda ihtilaf vardır. Bazıları d&ouml;rt, bazı altı kişi ve bazıları da sayıca &ccedil;ok fazla olduğu kanısındadırlar.</p>\n\n<p>\n	Bu ihtilaf &uuml;zerine araştırmacılar ş&ouml;yle diyorlar: &quot;Hafızları d&ouml;rt veya altı kişi olarak nakleden rivayetler yalnızca bu grubun başta gelen tanınmış olanları zikretmekle yetinmişlerdir veya Kur&#39;an&#39;ın tamamını ezberlemiş olanları kastetmişlerdir.&quot;</p>\n\n<p>\n	Evet, bazı vahiy k&acirc;tipleri -şayet başka sahabelerden de vardı- vahyolunan ayetlerden kendileri i&ccedil;in de ayrıca bir n&uuml;sha yazıyorlardı. Fakat onların yazdıkları Kur&#39;an, kesinlikle istenen tertip ve d&uuml;zene sahip değildi. Her ne kadar bazı rivayetlerde bu şahıslardan bazılarının yazdıkları Kur&#39;an&#39;ı Peygamber (s.a.a)&#39;e sundukları nakledile gelmiş ise de, bizim kastettiğimiz d&uuml;zenli olarak toplanmış bir Kur&#39;an değildir. O zamanda b&ouml;ylesi bir Kur&#39;an&#39;ın varlığını da ispat etmemektedir. Bu toplama işini Ebu Bekir, &Ouml;mer veya Zeyd&#39;e ait bilen rivayetler de aynı gruptandırlar. &Ccedil;&uuml;nk&uuml; Kur&#39;an&#39;dan yalnızca bir n&uuml;shanın halife unvanında hakim sınıfa sunulması olayı bu nispetin onlara verilmesine neden olmaktadır. &Ouml;rneğin; bu iş Ebu Bekir&#39;in emriyle &Ouml;mer&#39;in desteği ve Zeyd&#39;in eliyle -yalnız başına veya bir grubun desteği ile- yapılınca bu &uuml;&ccedil; kişiden her birine ayrı ayrı atfedilebilmektedir. Bu konuda rivayet edilen diğer s&ouml;zlerle hi&ccedil;bir ihtilaf da s&ouml;z konusu değildir. Bu toplama işinin &ouml;nceden sayılan altı anlamdan &uuml;&ccedil;&uuml;nc&uuml; veya d&ouml;rd&uuml;nc&uuml; kısma ait olacağı da a&ccedil;ıktır. Yani, bu d&ouml;nemde Kur&#39;an ayrı sayfalar halinde -sureler d&uuml;zenli veya d&uuml;zensiz bir şekilde- bir araya getirilmişti. Bundan dolayı bazıları Kur&#39;an&#39;ın Ebu Bekir ve &Ouml;mer zamanında sayfalar halinde olduğunu hen&uuml;z mushaf yani, kitap şekline getirilmemiş olduğunu nakletmişlerdir. Bazıları da bunları mushaf diye adlandırmışlardır. &Ccedil;&uuml;nk&uuml; bu gruba g&ouml;re Kur&#39;an ilk defa bu d&ouml;nemde bug&uuml;nk&uuml; d&uuml;zeniyle yazılmıştır.</p>\n\n<p>\n	Kur&#39;an&#39;ın ilk defa Ebu Bekir tarafından toplatıldığını s&ouml;yleyenlerin maksadı, bug&uuml;nk&uuml; d&uuml;zeniyle Kur&#39;an&#39;ın ilk defa Ebu Bekir&#39;in emriyle bir araya getirilip d&uuml;zenlenmiş olduğudur. Bu s&ouml;z, diğer rivayetlerle de uyum i&ccedil;indedir.</p>\n\n<p>\n	Kur&#39;an bilimleri &uuml;zerine yazılmış eserlerin &ccedil;oğunda Kur&#39;an&#39;ın toplanma ve derlenmesi ile ilgili konularda Hz. Ali (a.s)&#39;ın mushafından ni&ccedil;in bahsedilmediği de b&ouml;ylece a&ccedil;ıklık kazanmış oluyor. Zira bu mushaf ne tertip, ne de i&ccedil;erik y&ouml;n&uuml;nden bug&uuml;nk&uuml; Kur&#39;an ile uyum i&ccedil;inde değildi. O Kur&#39;an&#39;ın d&uuml;zeni n&uuml;zul sırasına g&ouml;re tertiplenmiş, i&ccedil;eriği de tefsir ve tevili ile birlikte hazırlanmış idi. Bu itibarla Kur&#39;an&#39;ı ilk &ouml;nce Hz. Ali (a.s) toplamasına rağmen g&uuml;n&uuml;m&uuml;zde olduğu şekliyle ilk defa Ebu Bekir toplamıştır, denilebilir. Ger&ccedil;i bazı kimseler de vardır ki, garaz ve taassup y&uuml;z&uuml;nden Ali (a.s)&#39;ın mushafını zikretmekten &ccedil;ekinmişlerdir. B&ouml;ylece Osman&#39;ın Kur&#39;an&#39;ı toplatması olayı da aydınlanmış oluyor. Bundan maksat, Kur&#39;an&#39;ın bir n&uuml;shada toplatılıp bu n&uuml;sha &uuml;zerinden &ccedil;oğaltılıp İslam beldelerine dağıtılması ve farklı n&uuml;shaların ortadan kaldırılması ve m&uuml;mk&uuml;n olduğunca metin ve kıraatte birlik oluşturma &ccedil;alışmalarının İslam sınırları i&ccedil;erisinde ger&ccedil;ekleştirilmesi olayıdır. Bu hareket tarihte kabul edilmiş ve bilinen bir ger&ccedil;ektir ve &ccedil;oğu kimseler bu tavır karşısında olumlu veya olumsuz tepkiler g&ouml;stermişlerdir. Bu ihtimale g&ouml;re surelerin bug&uuml;nk&uuml; şekliyle d&uuml;zenlenmesi bazı rivayetlerden anlaşıldığı gibi Osman zamanına aittir, ondan &ouml;ncesine değil. İhtilaf yalnızca Osman&#39;ın bu hassas işi ne kadar başarıyla yapıp yapmadığı ve tarihte nasıl yankı yaptığı hususundadır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki, bazı tabirler ş&ouml;yle nakledilmiştir: &quot;Osman herkesi halifenin toplatmış olduğu Kur&#39;an&#39;ları okumaya mecbur kıldı.&quot; Bazıları, &quot;Ebu Bekir Kur&#39;an&#39;ı sahifelerde topladı, Osman ise mushafta, yani kitap haline getirdi.&quot; Ve diğer bazıları da &quot;Ebu Bekir Kur&#39;an&#39;ı mushaf -kitap- olarak topladı, Osman ise mushaflar şeklinde -yani onu &ccedil;oğalttı.&quot; diyorlardı.</p>\n\n<p>\n	Burada şunu da belirtmek gerekir ki, Kur&#39;an&#39;ın bu merhalesi de Zeyd b. Sabit&#39;in eliyle yapılmış, Osman ise yalnızca g&ouml;zc&uuml;l&uuml;k etmiştir. Bu nedenledir ki, Zeyd ile ilgili rivayetler bazen Ebu Bekir ve &Ouml;mer ile bazen de Osman ile irtibat halinde zikredilmişlerdir. Zira bunlar iki ayrı d&ouml;neme işaret etmektedirler. Dolayısıyla ortada bir zıtlık s&ouml;z konusu değildir.</p>\n\n<p>\n	Son olarak Kur&#39;an&#39;ın toplatılması -cem- terimi ile ilgili olarak Şia&#39;dan nakledilen bazı rivayetlere g&ouml;re, Kur&#39;an&#39;ı toplama işi Ali (a.s)&#39;a, başka birtakım rivayetlere g&ouml;re de Ali (a.s) ve evlatlarına -Ehl-i Beyt (a.s)- &ouml;zel olduğu yolunda nakiller yapılmıştır. Dolayısıyla Kur&#39;an&#39;ın başkaları tarafından toplatıldığı yolundaki ravileri yalancılıkla su&ccedil;lamaktadırlar.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Bu rivayetlerin maksadı da a&ccedil;ıktır. Zira burada toplama işleminden anlaşılan, Kur&#39;an&#39;ı b&uuml;t&uuml;n nasları, tefsir ve teviliyle toplama işidir. Yani Kur&#39;an&#39;ı Allah&#39;ın indirdiği şekliyle d&uuml;zenlenmesidir ve bu sadece Ali (a.s) ve evladına aittir. &quot;Kur&#39;an&#39;ın toplatılması&quot; terimiyle ilgili bazı s&ouml;zler &quot;Kur&#39;an bilimleri&quot; ve tefsir kitaplarında işaret edilmiştir: Suyuti, Hakim&#39;in M&uuml;stedrek&#39;inden ş&ouml;yle naklediyor: &quot;Kur&#39;an &uuml;&ccedil; defa toplatıldı: İlki, Peygamber (s.a.a)&#39;in huzurunda, dağınık şekilde bulunan ayetler -Peygamber (s.a.a)&#39;in emriyle- belirli surelerde bir araya getirilip d&uuml;zene koyuldu. İkincisi, Ebu Bekir zamanında daha &ouml;nceden deri, taş, ağa&ccedil; ve kemik levhalar &uuml;zerine yazılı olan Kur&#39;an&#39;ı onun zamanında sayfalar &uuml;zerine yazılmaya başlandı. Sahih ve benzer rivayetler de bu olaya delalet etmektedirler. &Uuml;&ccedil;&uuml;nc&uuml; toplatılma işlemi de surelerin d&uuml;zene sokulması olup, bu da Osman zamanında yerine getirilmiştir.&quot;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Hakim, bu s&ouml;z&uuml;n devamında bu &uuml;&ccedil; merhalenin her biriyle ilgili rivayetleri de hatırlatmıştır.</p>\n\n<p>\n	Zerkeşi de İbn-i Faris&#39;ten ş&ouml;yle nakletmiştir: &quot;Kur&#39;an&#39;ın toplatılma işlemi iki kısımdır: Biri, surelerin diziliş sırasıydı, &ouml;rnek olarak altı uzun surenin başta gelmesi, y&uuml;z ayeti olan surelerin bundan sonra yer alması ve... bu işler sahabenin sorumluluğunda idi. Yani sahabeler bunu yerine getirdiler. Diğer toplamak şekli ise ayetlerin surelerde toplanması ve diziliş sırası işlemidir ki, bunlar vahiy yoluyla kesinlik kazanmış bir şeydir ve Peygamber (s.a.a) bizzat bu işi &uuml;stlenmiş idi.&quot;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Zerkani de Menahil&#39;ul-İrfan&#39;da Kur&#39;an&#39;ın toplatılmasını, ezberlemek ve sinelerde korumak, diğeri de ayet ve surelerin yazılarak korunması şeklinde iki anlamda değerlendirmektedir. Daha sonra Kur&#39;an&#39;ın toplama işlemini ikinci anlamıyla -yazmak- &uuml;&ccedil; merhaleye ayırarak bu konuyla ilgili ş&uuml;pheli soruları yanıtlamaya &ccedil;alışıyor.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Beyan&#39;ul-Maani&#39;de de ş&ouml;yle yazıyor: &quot;Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;ı toplamasından maksat, Peygamber (s.a.a)&#39;in zamanında bug&uuml;nk&uuml; şekliyle onu bir araya getirmiş olmasıydı. Zira Kur&#39;an daha &ouml;nce tahtalar, hurma ağacı par&ccedil;alarına ve diğer birtakım şeyler &uuml;zerine yazılmış idi. Buradan anlaşılıyor ki, Hz. Ali (a.s)&#39;ın Osman&#39;dan &ouml;nce Kur&#39;an&#39;ı topladığını s&ouml;yleyenler bunu kastetmiştir, farklı bir olayı değil. &Ccedil;&uuml;nk&uuml; Peygamber (s.a.a)&#39;in kendi zamanında Kur&#39;an&#39;ın tamamı toplu bir halde mevcut idi, ancak sayfalar halindeydi ve Ebu Bekir&#39;den başka kimse onu kitap haline getirmedi ve Osman da bug&uuml;nk&uuml; şekliyle onu d&uuml;zenledi.&quot;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Molla Huveyş Al-i Gazi, Beyan&#39;ul-Maani&#39;de Kur&#39;an&#39;ın toplatılma merhalelerini ve &quot;Kur&#39;an&#39;ın toplatılması&quot; teriminin ifade ettiği anlamları &uuml;zerinde -her ne kadar Ali (a.s)&#39;ın toplaması hakkında dakik ve a&ccedil;ık bir s&ouml;z s&ouml;ylememiş olsa da- bir miktar hatırlatmalarda bulunmuştur.</p>\n\n<p>\n	Allame Tabatabai bu konuda ş&ouml;yle yazıyor: &quot;Bazı rivayetlerde ensardan d&ouml;rt kişi, bazılarında beş, bazısında altı ve bazı rivayetlerde daha fazla kişi tarafından Kur&#39;an&#39;ın toplatıldığı iddiasından maksatları, Kur&#39;an&#39;ı tamamıyla &ouml;ğrenip ezberlemiş olmalarıdır. Yoksa onun ayet ve surelerinin d&uuml;zenlenerek yazılmış olması değildir.&quot;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Ne yazık ki, Kur&#39;an&#39;ın toplanma tarihi &uuml;zerinde araştırma yapanlar bazı inceliklere dikkat etmediklerinden bu konuda gelen rivayetlerin uyumsuzluklarına bakarak rivayetlerin yalan oldukları iddiasıyla bir&ccedil;oğu reddedilmiştir. Halbuki b&uuml;t&uuml;n y&ouml;nleriyle tahlil ve incelemeye tabi tutulmak suretiyle bunları bir arada tutabilecek şekilde yorumlamak gerekiyordu. Yoksa her rivayeti ilk karşılaştığında diğeriyle biraz uyumsuz g&ouml;r&uuml;r g&ouml;rmez onu rivayet edenin cahilliğine veya kasıtlı biri olduğuna atfetmek doğru bir hareket değildir.</p>\n\n<p>\n	Şunu belirtmek gerekir ki, b&ouml;ylesi alanlarda araştırma yapmak, bir&ccedil;ok alanda kapsamlı ve b&uuml;t&uuml;n y&ouml;nleriyle bir araştırmaya ihtiyacı vardır. Buna ek olarak bazı alanlardan habersiz olmak veya y&uuml;zeysel bakışlar doğru inceleme yapmayı imk&acirc;nsız kılmaktadır. İncelenmesi gereken ilgili konuları ş&ouml;yle sıralayabiliriz: Peygamber (s.a.a) siretinin (yaşam tarzı) incelenmesi, Hz. Ali&rsquo;(a.s)ın kendi zamanında Kur&#39;an&#39;ın toplatılma işlemi, Sadr-ı İslam&#39;da k&acirc;tipler ve yazı aletleri, Kur&#39;an&#39;ın toplanma ve yazılma tarihi, ayet ve surelerin derlenmesi, kıraatlerdeki &ccedil;eşitliliğin tarihi, Kur&#39;an&#39;ın resm&#39;il-hattı, Kur&#39;an&#39;ın noktalama işaretleri ile iraplandırılması işlemi, Kur&#39;an&#39;ın tevil, tefsir ve tahrifi; halifeler tarihi, Hz. Ali (a.s)&#39;ın yaşam tarzı (sireti) vs. Hi&ccedil; ş&uuml;phesiz bu gibi odaklık arz eden noktalarda az veya &ccedil;ok m&uuml;dahale edildiği zaman tahlil ve araştırmanın y&ouml;n&uuml;n&uuml; değiştirmekte, olması gerekenin dışında sonu&ccedil;lara varılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Zaman Akışı İ&ccedil;inde Ali (a.s)&#39;ın Mushafı</h2>\n\n<p>\n	Zamanın halife ve halk Hz. Ali (a.s) tarafından toplatılmış Kur&#39;an&#39;ı kabul etmedikleri i&ccedil;in İmam Ali (a.s) toplamış olduğu Kur&#39;an&#39;ı evine g&ouml;t&uuml;rd&uuml;. Artık bu mushafın ne olduğu hakkında bazı rivayetlerin dışında elde doğru d&uuml;zg&uuml;n bir bilgi yoktur. Bazı rivayetle g&ouml;re, İmam Ali (a.s) yazmış olduğu Kur&#39;an&#39;ı kabul etmediklerinde; &quot;Allah&#39;a ant olsun bundan sonra onu bir daha g&ouml;rmeyeceksiniz! Benim g&ouml;revim Kur&#39;an&#39;ı toplamak ve sizi bundan haberdar etmek idi.&quot;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> buyurdukları nakledilmektedir.</p>\n\n<p>\n	İbn-i Nedim ş&ouml;yle diyor: &quot;Ali (a.s)&#39;ın mushafını Hz. Hasan (a.s)&#39;ın &ccedil;ocukları birbirlerine miras bırakıyorlar.&quot;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> Şunu belirtmekte yarar var; ravi ya yanlışlıkla Hz. H&uuml;seyin (a.s) yerine Hz. Hasan (a.s)&#39;ı zikretmiş veya ayrı bir kitabı kastetmektedir. Zira Şii rivayetlerde Hz. Ali (a.s)&#39;ın mushafını o hazretten sonra vasilik ve imamlık g&ouml;revine haiz kimselerin -on iki imamın- birbirlerine miras bıraktıklarını belirtmiştir ve onu hi&ccedil; kimseye g&ouml;stermiyorlardı. Yine a&ccedil;ıktır ki, Ehl-i Beyt imamları İmam Hasan (a.s)&#39;ın değil, İmam H&uuml;seyin (a.s)&#39;ın soyundandır. Bundan &ouml;nce İbn-i Sirin&#39;in de ş&ouml;yle yazdığını okumuştuk: &quot;Medine&#39;ye mektup yazdım, ancak cevap alamadım&quot; diyor ve devamında o kitabı g&ouml;rmeye &ccedil;ok iştiyaklı olduğunu da her haliyle belli ettirmeye &ccedil;alışıyor.</p>\n\n<p>\n	İbn-i Ebu Nasir Bezenti&#39;den ş&ouml;yle dediği rivayet ediliyor: &quot;İmam Rıza (a.s)&#39;ı K&ucirc;fe&#39;ye doğru g&ouml;t&uuml;rd&uuml;klerinde benim yanıma bir mushaf (kitap) g&ouml;nderdi. Onu a&ccedil;tığımda &quot;Beyyine&quot; suresini onda g&ouml;rd&uuml;m. &Ccedil;ok geniş yazılmıştı. Kureyş&#39;ten yetmiş kişinin adının, babalarının adlarıyla yazılı olduklarını g&ouml;rd&uuml;m. Bir m&uuml;ddet sonra İmam&#39;ın kitabı geri istediği haberini aldım...&quot;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> Bazıları bu kitabın Hz. Ali (a.s)&#39;ın mushafı olabileceği kanısındadırlar. &Ccedil;&uuml;nk&uuml; imamların ellerinde korunmaktaydı. &Ouml;zellikle de Bezenti, İmam&#39;ın sır yoldaşlarındandı ve İmam (a.s)&#39;ın yanında &ouml;zel bir makama sahipti. Fakat bu konuyu kesin delil ve senetlere dayalı olarak ispat etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Feyz-i Kaşani de bu rivayetin haşiye ve dipnotunda ş&ouml;yle yazıyor: &quot;Şayet o kitapta olan, vahiy yoluyla elde edilmiş tefsirlerden ibaret idi.&quot;</p>\n\n<p>\n	D&uuml;nyanın bazı k&uuml;t&uuml;phanelerinde ve m&uuml;zelerinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, bazı Kur&#39;an&#39;ların Hz. Ali (a.s)&#39;ın hattıyla yazılmış olduğu iddia edilmektedir. Ama, bu nispetlerin hi&ccedil;birisi ispatlanabilmiş değildirler. Bazıları bu Kur&#39;an&#39;ların &ouml;zellikleri hakkında tafsilatlı s&ouml;z ve beyanlarda bulunmuşlardır.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> Sonu&ccedil;ta rivayetlerden elde edilen, M&acirc;sum İmamlar tarafından bu mushafın birbirlerine miras bırakıldığı ve şimdi de İmam Mehdi (a.f)&#39;in yanında olduğu ve zuhur ettiği zaman onu halka sunacağı konusudur.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a> Şimdiye dek getirdiğimiz bir&ccedil;ok rivayetlerde İmam (a.s)&#39;ın &uuml;zerinden halka ders verdiği Kur&#39;an ile bu mushafa işaret etmektedir.</p>\n\n<p>\n	Bazı rivayetlerde &Ouml;mer&#39;in Hz. Ali (a.s)&#39;dan mushafını kendi ihtiyarında bırakmasını istemiş ise de İmam kabul etmemiştir.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Ebuzer-i Gaffari&#39;den ş&ouml;yle rivayet ediliyor: &quot;Peygamber (s.a.a)&#39;in vefatından sonra &quot;Peygamber (s.a.a)&#39;in isteği ve emri &uuml;zerine Hz. Ali (a.s) Kur&#39;an&#39;ı muhacir ve ensar topluluğuna getirip sundu. Ebu Bekir bu kitabı a&ccedil;ınca kavmin ayıplarını da onda g&ouml;rd&uuml;. &Ouml;mer kalkıp dedi: &quot;Ey Ali, onu geri g&ouml;t&uuml;r, bizim ona ihtiyacımız yoktur!&quot; Ali (a.s) da onu alıp gitti. Sonra kari ve Kur&#39;an k&acirc;tiplerinden olan Zeyd b. Sabit&#39;i getirdiler. &Ouml;mer, &quot;Ali (a.s) Kur&#39;an&#39;ı bize getirdi. Ensar ve muhacirin su&ccedil; ve ayıpları da o kitapta yazılı idi. Biz ise Kur&#39;an&#39;ı kendi bildiğimiz şekilde toplamak ve b&ouml;ylesi şeyleri ondan atmak istiyoruz.&quot; dedi. Zeyd, bu teklifi kabul etti ve &quot;Eğer ben sizin istediğiniz gibi Kur&#39;an&#39;ı yazsam, sonra da Ali (a.s) koymuş olduğu Kur&#39;an&#39;ı ortaya koysa acaba bu kuruntunuz suya d&uuml;şmeyecek mi?&quot; dedi. &Ouml;mer &quot;&Ccedil;aresi nedir?&quot; deyince Zeyd, &quot;Siz daha iyi bilirsiniz.&quot; diye cevap verdi. &Ouml;mer, &quot;Onun elinden rahat olabilmek i&ccedil;in onu &ouml;ld&uuml;rmekten başka &ccedil;are yoktur.&quot; dedi. Daha sonra Halid b. Velid&#39;in eliyle o hazreti &ouml;ld&uuml;rtme planları yapıldı fakat, o b&ouml;yle bir şeye cesaret edemedi. &Ouml;mer hilafete geldiğinde Ali (a.s)&#39;dan yazmış olduğu Kur&#39;an&#39;ı -onda değişiklikler yapmak i&ccedil;in- istedi. Ali (a.s) buyurdu: &quot;Kesinlikle, onu elde etmeniz m&uuml;mk&uuml;n değil artık. Ben onu Ebu Bekir&#39;in yanına yalnızca delil &uuml;zerinize tamamlansın ve mazeret yolu sizlere kapansın diye getirdim, ta ki kıyamet g&uuml;n&uuml; biz g&ouml;rmedik veya bilmiyorduk, demeyesiniz diye. Bu Kur&#39;an&#39;a benim temiz halifelerim ve evlatlarımdan başkası el s&uuml;remeyeceklerdir.&quot; &Ouml;mer, &quot;Acaba belli bir zaman sonra a&ccedil;ığa &ccedil;ıkacak mı?&quot; diye sorduğunda, Ali (a.s), &quot;Evet, benim Ehl-i Beyt&#39;imden Kaim -Mehdi (a.f)- kıyam ettiği zaman onu a&ccedil;ığa &ccedil;ıkaracak, halkı ona uymaya mecbur edecek ve s&uuml;nnet, bu temel &uuml;zerinden icra edilecektir.&quot;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> buyurmuştur.</p>\n\n<p>\n	Bir rivayette ş&ouml;yle nakledilmiştir: &quot;Mushafların &ccedil;eşitliliği Osman d&ouml;neminde bir hayli arttığı i&ccedil;in Talha o hazretten -Ali (a.s)&#39;dan- &ouml;nceleri halka sunmuş olduğu Kur&#39;an&#39;ı ni&ccedil;in tekrar halka sunmadığını soruyor. İmam bu soruyu cevapsız bırakıyor. Talha soruyu tekrar edip &quot;Benim cevabımı vermedin&quot; diye &uuml;steleyince İmam buyurdular: &quot;Ey Talha, kasıtlı olarak cevap vermedim. Acaba halkın bu okuduklarının hepsi Kur&#39;an mıdır, yoksa onda Kur&#39;an&#39;dan olmayan bir şey de var mı?&quot; Talha diyor: &quot;Hepsi Kur&#39;an&#39;dandır.&quot; İmam buyuruyor: &quot;Eğer bu kitabı alıp ona amel edecek olursanız ateşten kurtulmuş ve cennettekilere karışmış olacaksınız.&quot; Talha dedi: &quot;Eğer o Kur&#39;an ise bana yeterlidir.&quot;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Burada ş&ouml;yle bir soru akla gelmektedir: Doğrusu İmam, halk kendisine biat edip hilafet makamına getirdikleri zaman ni&ccedil;in kendi yazmış olduğu Kur&#39;an&#39;ı halka sunarak onları bu kitabı okumaya davet etmedi?!</p>\n\n<p>\n	Denilebilir ki İmam (a.s), Osman tarafından &ccedil;oğaltılan Kur&#39;an&#39;ı onaylatmıştı. Hatta bazı rivayetlerde İmam ş&ouml;yle buyuruyor: &quot;Eğer kudret bulsaydım -mushafları bitirme işinde- Osman&#39;ın yaptığını yapardım.&quot; Bunun nedeni halkın arasında b&ouml;l&uuml;c&uuml;l&uuml;k ve gruplaşmaya neden olacak şeylerden onları uzak tutup M&uuml;sl&uuml;manlar arasında birlik sağlamak amacıydı. Bu y&uuml;zden İmam, Talha&#39;nın isteğine cevap vermemişlerdi. Bu nedenledir ki, diğer imamlar da Kur&#39;an&#39;ın iniş sırasına g&ouml;re okunmasını yasaklamışlardır.</p>\n\n<p>\n	S&uuml;fyan b. Semt, İmam Sadık (a.s)&#39;dan Kur&#39;an&#39;ın iniş sırası hakkında sormuş, İmam buyurmuş: &quot;&Ouml;ğrendiğiniz gibi okuyun.&quot;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a> Salim b. Seleme diyor: &quot;Bir kişi İmam Sadık (a.s)&#39;ın yanında Kur&#39;an okudu. Ondan birtakım şeyler duydum ki, halkın okuduğu Kur&#39;an&#39;da yoktu. Bunun &uuml;zerine İmam buyurdular: &quot;B&ouml;yle okumaktan sakın ve Kaim&#39;in kıyamına dek halkın okuduğu gibi oku. O g&uuml;n geldiğinde Kur&#39;an gerektiği gibi -Hz. Ali (a.s)&#39;ın mushafında olduğu &uuml;zere- okunacak.&quot;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Allame Tabatabai bu konuda ş&ouml;yle yazıyor: &quot;Ali (a.s) ger&ccedil;i daha &ouml;nceleri Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re toplamış ve topluma sunmuş; lakin, kabul g&ouml;rmemiş, hatta bundan sonraki Kur&#39;an&#39;ın toplatılma işinde her iki defasında da davet edilmemiş olmasına rağmen hi&ccedil;bir muhalefette bulunmamış, reva&ccedil;ta olan mushafları kabul etmiş ve hayatı boyunca hatta hilafeti d&ouml;neminde dahi ihtilaflı bir s&ouml;z zikretmemiştir.</p>\n\n<p>\n	Ehl-i Beyt (a.s) de, Hz. Ali (a.s)&#39;ın evlatları ve halifeleri unvanıyla aynı davranış bi&ccedil;imini sergilemiş, Kur&#39;an&#39;ın itibarını sarsacak hi&ccedil;bir şey s&ouml;ylememişlerdir. Hatta sırdaşları olan sahabelerine Şia&#39;nın b&uuml;y&uuml;kleri sayılan kişilere &ouml;zel olarak dahi b&ouml;yle bir şey s&ouml;ylenmemiştir. Konuşmalarında daima eldeki kitabı g&ouml;stererek s&ouml;zlerini ona dayandırarak s&ouml;ylemişlerdir. Şiaya halkın okuyuş ve kıraatini takip etmelerini emretmişlerdir. Burada c&uuml;retle diyebiliriz ki, Ali (a.s) kendi mushafıyla tertip y&ouml;n&uuml;yle muhalif olmasına rağmen bu mushaf karşısında susmasının nedeni şu idi ki, Ehl-i Beyt&#39;in prensibine uygun ve onlar nezdinde muteber olan Kur&#39;an&#39;ın, Kur&#39;an ile tefsiri y&ouml;ntemiydi. Bu y&ouml;ntemde surelerin tertibinin, Mekki ve Medeni ayetlerin sıralanış şeklinin Kur&#39;an&#39;ın y&uuml;ce hedeflerine ulaşması y&ouml;n&uuml;nden hi&ccedil;bir tesiri yoktur (yani engel teşkil etmemektedirler). Dolayısıyla her bir ayetin tefsiri i&ccedil;in Kur&#39;an&#39;daki diğer b&uuml;t&uuml;n ayetlerin nazarda tutulması gerekmektedir.&quot;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Hz. Ali (a.s)&#39;ın Mushaf&#39;ı ve Tahrif Efsanesi</h2>\n\n<p>\n	Tarih ve rivayetlerin şehadeti ile Ali (a.s)&#39;ın mushafı y&ouml;ntem ve tertip-d&uuml;zen a&ccedil;ısından Kur&#39;an&#39;ın bug&uuml;nk&uuml; şeklinden farklıydı. Hatta ge&ccedil;en konularda zikredildiği gibi, g&uuml;n&uuml;m&uuml;zdeki Kur&#39;an&#39;a nispeten tefsir ve a&ccedil;ıklamalar y&ouml;n&uuml;nden fazlalıkları vardı. Bununla ilgili bir&ccedil;ok rivayetler de nakledilmiştir.</p>\n\n<p>\n	Bu tarihi ger&ccedil;ek, bazı k&ouml;t&uuml; d&uuml;ş&uuml;nceleri ve kısa g&ouml;r&uuml;şl&uuml; kimselerde Kur&rsquo;an&rsquo;ın tahrif edildiğine dair bir fikir uyandırmış ve Kur&#39;an&#39;ın eksildiği veya tahrif edildiği &uuml;zerinde saplantıya d&uuml;şmelerine neden olmuştur. Şii muhaddislerinden birisi tahrif konusunda bir ş&uuml;phe icat etmiş ve bu konuyla ilgilenmiş ve yukarıda zikredilen bu noktayı Kur&#39;an&#39;ın tahrif edildiği yolunda bir delil sayabileceğini de vurgulamıştır. Bu konuyu uzun uzun irdeleyip &uuml;zerinde durmuştur.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu ş&uuml;phe &uuml;zerine b&uuml;y&uuml;k bilim adamları tarafından geniş ve a&ccedil;ıklamalı cevaplar verilmiştir. Bu konuyla ilgili şahit getirilebilecek rivayetler &uuml;zerinde derin incelemelerde bulunmuşlardır.</p>\n\n<p>\n	Şeyh M&uuml;fid elde bulunan Kur&#39;an ile Ali (a.s)&#39;ın mushafını ş&ouml;yle karşılaştırıyor: &quot;Ali (a.s)&#39;ın mushafında olan ayetlerin manalarının yorum (tevil) ve tefsiri Kur&#39;an&#39;ın n&uuml;zul sırasına g&ouml;re d&uuml;zenlenmiş olup, bug&uuml;nk&uuml; Kur&#39;an&#39;dan atılmıştır ve bu tefsir ve a&ccedil;ıklamaların Kur&#39;an&#39;ın bir c&uuml;z&uuml; olmadığı, ancak vahiy kanalıyla geldiği ve semav&icirc; olduğu bir ger&ccedil;ekti.&quot;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Bu tahlilin bir benzeri de Feyz-i Kaşani&#39;nin s&ouml;z&uuml;nde Bezenti&#39;nin rivayetinden getirmiştik. Allame Fani, bu konuyla ilgili tafsilatlı bir konuşma yapmıştı. O, bu konuşmasında ş&ouml;yle diyordu: &quot;Hz. Ali (a.s)&#39;ın yazdığı Kur&#39;an&#39;da Vahy-i İlahi olarak nazil olan ayetlerle yetinilmemiş idi. Rivayetlerin şahitliği ile &ccedil;ok tevil, tefsir ve ahk&acirc;m o kitapta mevcut idi. Şimdi bu rivayetleri nasıl Kur&#39;an&#39;ın tahrif olunduğuna veya eksiltildiğine atfedebilirsiniz?!&quot;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Ayetullah Hoyi de ş&ouml;yle yazıyor: &quot;Hz. Ali (a.s)&#39;ın, bug&uuml;nk&uuml; Kur&#39;an&#39;dan farklı bir d&uuml;zene sahip başka bir mushafının olduğu ş&uuml;phesizdir. İlim sahiplerince bu konunun kabul edilmiş olması da bu konuda delil getirmekten bizleri alıkoymaktadır. Zira bazı fazlalıkların o mushafta varlığı doğrudur. Yalnız, bunlar kesinlikle Kur&#39;an&#39;ın aslından bir tahrif veya eksiltmeye delalet etmemektedir. S&ouml;z&uuml;n doğrusu şudur ki, bu zikredilen fazlalıklar tevil ve tefsir unvanıyla hak kelamın yorumlanmasıydı veya bazı ayetlerin a&ccedil;ıklanması maksadıyla vahiy olunmuş s&ouml;zlerdi... Buna binaen Allah (c.c) tarafından vahiy unvanıyla gelen her şey Kur&#39;an&#39;dan bir c&uuml;z olacak diye bir kural yoktur. Rivayetlerden elde edilen de şudur, Ali (a.s)&#39;ın fazlalıktan yazdıkları ayetlerin tevil veya tefsiri konumundaydılar. Ama hi&ccedil;bir rivayet bu fazlalıkların da ayet olduğuna delalet etmemektedir. Bazı rivayetlerde m&uuml;nafıkların, Hz. Ali (a.s)&#39;ın mushafında isimleriyle zikredildiği nakledilmiş ise, bundan maksat, bu grubun isimlerinin ayetlerde değil, tefsir b&ouml;l&uuml;m&uuml;nde zikredilmiş olduğudur.&quot;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> Seyyid Hoyi, bu s&ouml;z&uuml;n devamında bu konuyla ilgili şahitler de zikretmektedir.</p>\n\n<p>\n	Şeyh Saduk ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;dan başka birtakım konular da vahyedilmiştir ki, eğer Kur&#39;an&#39;ın yanına konulsaydı on yedi bin ayeti ge&ccedil;erdi.&quot; O bu s&ouml;zden sonra bir numune ve &ouml;rnek de getirmek suretiyle bu a&ccedil;ıklamaların vahiy olduğunu ama, Kur&#39;an&#39;dan bir ayet olmadığını ispat ediyor.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<h2>\n	Son S&ouml;z</h2>\n\n<p>\n	Hz. Peygamber (s.a.a)&#39;in vefatından sonra halkın yoldan &ccedil;ıkması, onun hak halifesinden y&uuml;z &ccedil;evirmeleri, İslam&#39;ın gidişatını asıl hedefinden saptırdı ve &uuml;mmetin rehberliği işini ehil olmayanların eline teslim ettiler. İşte İslam &uuml;mmetinin başına ne geldiyse bu y&uuml;zden geldi. Aynı şekilde Ali (a.s)&#39;ın mushafını kabul etmemeleri de hak kelamının tefsirinin saptırılmasına, saf ve berrak vahyin gelecek kuşaklar nazarında karanlık g&ouml;r&uuml;nmesine, anlaşılmazlığına sebep oldu. &Ouml;yle ki, bug&uuml;n her bir ayetin tefsirine baktığımızda bir yığın yorumlar ve ihtimaller zikredilmiştir. Peygamber (s.a.a)&#39;in Sakaleyn konusunda siparişlerini g&ouml;rmezlikten gelenler ve &quot;Kur&#39;an bize yeter!&quot; diye sesini y&uuml;kseltenler, Peygamber&#39;den sonra Kur&#39;an&#39;ı da g&ouml;rmezlikten gelmiş ve g&ouml;z ardı ederek onu ucuz bir değere (d&uuml;nya makamı karşılığında) satmışlardır. Ayette buyurduğu gibi: &quot;Onu arkalarına attılar ve az bir fiyata sattılar.&quot; Onun i&ccedil;indeki bilgileri, ona aşinalığı olmayanların yanında elde etmek yoluna gittiler ve g&ouml;n&uuml;llerini vahiyden habersiz kimselere verdiler. Bu y&uuml;zden de vahye ger&ccedil;ek imanı olmayanlar Kur&#39;an&#39;ı yalan yanlış g&ouml;r&uuml;şleriyle karıştırıp nice saf g&ouml;n&uuml;lleri, bu vahyin ruhuyla yabancı tefsirler ve israiliyyat ile doldurdular.</p>\n\n<p>\n	B&ouml;ylece İslam &uuml;mmetine telafi edilemeyecek b&uuml;y&uuml;k zararlar verilmiş, ayrıca b&uuml;t&uuml;n sapıklıkların, yanlışlıkların, Kur&#39;an&#39;ı yalan yanlış anlamaya neden olan şeylerin hepsinin temeli atılmış ve doğru olmayan tefsirlere, yakışmayan tevillere kapılar a&ccedil;ılmış oluyordu. İslam &uuml;mmeti o g&uuml;nden beridir perakende ve dağınık bir halde yetmiş iki millete b&ouml;l&uuml;nm&uuml;ş ve efsaneler kurbanı olarak yaşamaktadırlar.</p>\n\n<p>\n	Bu y&uuml;zden de, Kur&#39;an &ccedil;eşitli fırkaların elinde kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in bir haline gelmiş, ehliyetsiz kimseler onun ehli oldukları iddiasıyla &ouml;ne &ccedil;ıkarak ve bu ilahi vahiyden binlerce g&ouml;r&uuml;ş ve yol t&uuml;retmişlerdir. B&ouml;ylece insanlık namına b&uuml;y&uuml;k bir zul&uuml;m ve cinayet işlenmiş oluyordu ve bu mukaddes kitabın i&ccedil;ler yakan hali vadedilmiş g&uuml;ne kadar, onu arayanların g&ouml;n&uuml;llerinde kalacaktır.</p>\n\n<p>\n	Bu arada az bir grup yolu tanımış ve bu yola can koymuşlardır. B&ouml;ylece onun ehlinden canları pahasına ve b&uuml;t&uuml;n zorlukları g&ouml;ğ&uuml;slemek uğruna ger&ccedil;ek tefsirini elde etmişler ve yolun kendilerinden sonra gelecek yolcularına miras bırakmışlardır. Her ne kadar bu değerli mirası yığınlar arasından bulup teşhis etmek o kadar kolay olmasa bile, yine de zahmetine değer.</p>\n\n<p>\n	Evet, Kur&#39;an&#39;ın korunması yolunda ilk g&uuml;nden beri &ccedil;alışmalar yapılmıştır. B&ouml;ylece, b&uuml;y&uuml;k &ccedil;abalar sonucunda ancak değiştirilme, azaltılıp-&ccedil;oğaltılmalardan korunabilmiştir. Ama ne fayda ki, bu arada ger&ccedil;ekten ifade edilmek istenen manalar gizli kalmıştır. İmam B&acirc;kır (a.s) &quot;Kur&#39;an&#39;ı arkalarına attılar...&quot; ayetinden sonra buyuruyor: &quot;Kur&#39;an&#39;ı arkalarına atmaları ş&ouml;yle olmuştur: Onun harflerini korumuş, ama sınırları bırakmışlardır. Demek ki onlar, Kur&#39;an&#39;ın rivayet edicileridirler, riayet edicileri değil. Cahiller rivayetleri ezberlemekle hoşturlar ve bilginler o vahy-i ilahi&#39;nin emrine ger&ccedil;ekten riayet edemediklerinin &uuml;z&uuml;nt&uuml;s&uuml; i&ccedil;indedirler.&quot;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Haskani, Abdullah, Şevahid&#39;ut-Tenzil, Vizaret-i İrşad-ı İslami, Tahran, c.1, s.400; Kunduzi, Yenabi&#39;ul-Meveddet, Beyrut basımı, Alemi m&uuml;essesesi, c.1, s.307; Servi Mazenderani, İbn-i Şehr&acirc;şub, Menakib-i &Acirc;l-i Ebi Talib, Tahran basımı, Mustefevi M&uuml;essesesi, c.2, s.255.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Hakim Nişaburi, el-M&uuml;stedrek ala&#39;s-Sahiheyn, Beyrut basımı, Dar&#39;ul-Marifet, c.3, s.124 ve 134; Taberani, el-Mucem&#39;us-Sağir, Kahire basımı, Dar&#39;un-Nasr littibae, c.1, s.255.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - İbn-i Asakir, Tarih-i Medine-i Demeşk, c.3, s.45-46.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Aynı eser, c.3, s.25-26.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Suyuti, Celaludddin, el-İtkan fi Ulum&#39;il-Kur&#39;an, Beyrut basımı, el-Mektebet&#39;us-Sakafiye, c.4, s.233; Zehebi, Muhammed H&uuml;seyin, et-Tefsir ve&#39;l-M&uuml;fessirun, Beyrut basımı, Dar-u İhya&#39;ut-Teras&#39;ul-Arabi, c.1, s.90.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Şehristani, Muhammed b. Abdulkerim, Mefatih&#39;ul-Esrar ve Mesabih&#39;ul-Ebrar, hat n&uuml;shasından fotoğraf olarak alınmıştır.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Haskani, Abdullah, Şevahid&#39;ut-Tenzil, c.1, s.34-50.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Hilali K&ucirc;fi, S&uuml;leyman b. Kays, s.313; Saduk Kummi, Muhammed b. Ali b. Babeveyh, Kemal&#39;ud-Din, Kum basımı, Neşr&#39;ul-İslami M&uuml;essesesi, s.284.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - İbn-i Asakir, Tarih-i Medine-i Dimeşk, c.3, s.22-25.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - İbn-i Nedim, el-Fihrist, Beyrut basımı, Dar&#39;ul-Marifet, s.41-42</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Suyuti, Celaluddin, el-İtkan, c.1, s.58; İbn-i S&acirc;d, et-Tabakat&#39;ul-Kubra, Liden basımı, c.2, s.101 ve Beyrut basımı, Dar&#39;us-Sadır, c.2, s.338; End&uuml;l&uuml;si, İbn-i Abdulbirr, el-İstiab fi Marifet&#39;il-Ashab (Haşiyet&#39;ul-İsabe), c.2, s.253; Zerkani, Abdulazim, Menabi&#39;ul-İrfan, Beyrut, Dar&#39;ul-İhya&#39;il-Kutub&#39;il-Arabiye, c.1, s.247; Sadr, Hasan, Tesis&#39;uş-Şiy&#39;e li Ulum&#39;il-İslam, Tahran basımı, Elemi, s.317; Heytemi, İbn-i Hacer, es-Sevaik&#39;ul-Mahrika, Kahire basımı, Dar&#39;ut-Tibaet&#39;ul-Muhammediye, s.126; Zencani, Ebu Abdullah, Tarih&#39;ul-Kur&#39;an, Beyrut basımı, Elemi M&uuml;essesesi, s.48; Marifet, Muhammed Hadi, et-Temhid fi Ulum&#39;il-Kur&#39;an, Kum basımı, Neşr&#39;ul-İslami M&uuml;essesesi, c.1, s.289</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Kelbi, İbn-i Cezzi, et-Teshil li Ulum&#39;it-Tenzil, c.1, s.4</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Şeyh M&uuml;fid, Muhammed b. Muhammed b. Numan, el-Mesail&#39;us-Serviye, Kum basımı, Kongre-i Şeyh M&uuml;fid, s.79; Meclisi, Muhammed Bakır, Bihar&#39;ul-Envar, Beyrut basımı, el-Vefa M&uuml;essesesi, c.92, s.88, Hadis: 27</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Servi Mazenderani, İbn-i Şehraşub, Menakıb-ı &Acirc;l-i Ebi Talib, c.2, s.40; Meclisi, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.95, s.51</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Aynı kaynak.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Meclisi, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.48; Tefsir-i Kummi, s.2451; Mukaddeme-i Tefsir-i Burhan, s.36; Feyz-i Kaşani, Muhammed b. Murtaza, el-Meheccet&#39;&uuml;l-Beyza, c.2, s.264; Suyuti, el-İtkan, c.1, s.57; es-Sırat&#39;ul-Mustakim, s.366; Feyz-i Kaşani, Vafi, c.2, s.273-274; Zencani, Tarih&#39;ul-Kur&#39;an, s.44-64; Askalani, İbn-i Hacer, Feth&#39;ul-Bari, c.9, s.10; Ayni, Umdet&#39;ul-Kari, c.20, s.16 vs...</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Mutezili Hanefi, İbn-i Ebi&#39;l-Hadid, Şerh-i Nehc&#39;&uuml;l-Belağa, Kahire baskısı, c.1, s.27</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Meclisi, M. B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.88</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Servi Mazenderani, İbn-i Şehraşub, Menakıb-ı &Acirc;l-i Ebi Talib, c.2, s.40-41</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Saduk, Kummi, Muhammed b. Ali b. Babeveyh, el-İtikadat, el-İtikad fi Mebleğ&#39;il-Kur&#39;an, s.93</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Tebersi, Fazl b. Hasan, el-İhticac, c.1, s.227; Saffar Kummi, Muhammed b. Hasan, Besair&#39;ud-Derecat, Kum baskısı, Mektebet-i Ayetullah Meraşi Necefi, s.196; Meclisi, M. B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.42-43.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Bu konuyu işleyen bazı Ehl-i S&uuml;nnet m&uuml;fessir, tarih&ccedil;i ve yazarlarını zikredelim:</p>\n\n		<p>\n			Belazuri, Ensab&#39;ul-Eşraf, c.1, s.586; İbn-i Ebu Davud, el-Mesahif, s.10; İbn-i Nedim, el-Fihrist, s.30; Abdurrezzak, el-M&uuml;sennif, c.5, s.45; Ebu Naim İsfahani, Hilyet&#39;&uuml;l-Evliya, c.1, s.67; İbn-i S&acirc;d, Tabakat, c.2, s.38; İbn-i Ebi Şeybe, el-M&uuml;sennif, c.1, s.545; İbn-i Cezzi, et-Teshil-u Ulum&#39;ut-Tenzil, c.1, s.4; Hakim Nişaburi, el-M&uuml;stedrek, c.2, s.611; Teyalisi, M&uuml;sned, s.270; İbn-i Abdulbirr, el-İstiab, (el-İsabe kitabının Haşiyesi), c.2, s.253; Sahih-i Buhari, İlim Kitabı, s.39, Cihad Kitabı, s.171 ve Cizye Kitabı, s.10; Tarih-i Yakubi, c.2, s.154; İbn-i Eşte el-Mesahif&#39;de İtkan Kitabı&#39;ndan naklediyor; Hakim Haskani, Şevahid&#39;ut-Tenzil, c.1, s.26-28; Askari, el-Evail, c.1, s.214; Harezmi, el-Menakıb, s.49; Sıbt b. Cevzi, Tezkiret&#39;ul-Mevas, s.148; Muhibuddin, Taberi, er-Riyaz&#39;un-Nezret, c.1, s.242; Kunduzi, Yenabi&#39;ul-Mevedde, c.1, s.149; İbn-i Ebi&#39;l-Hadid, Nehc&#39;&uuml;l-Belağa Şerhi, c.1, s.27; İbn-i Haym, el-Fasl, s.3; İbn-i Kesir Tefsiri, c.4, s.28-29; Muttaki Hindi, Kenz&#39;ul-Ummal, c.2, s.373; İbn-i Hacer Heytemi, es-Sevaik&#39;ul-Muhrika, s.126; Kandehlevi, Hayat&#39;us-Sahabe, c.3, s.355; Suyuti, İtkan, c.1, s.57 ve 72 ve Tarih-i Hulefa&#39;da, s.185; Nuveyri, Nihayet&#39;ul-İrb, c.5, s.104; Tarih-i Şam, c.7, s.210; Kastalani, İrşad&#39;us-Sari, c.7, s.459; İbn-i Hacer-i Askalani, Feth&#39;ul-Bari, c.9, s.10; Ayni, Umdet&#39;ul-Kari, c.20, s.16; İbn-i Nizamuddin Ensari, Fevatih&#39;ur-Rahamat (el-Mustesfa&#39;nın şerhi), c.2, s.12; Abyari, Tarih-i Kuran, s.84 ve 106; Zerkani, Menabi&#39;ul-İrfan, c.1, s.247; Abdussebur Şahin, Tarih&#39;ul-Kuran, s.71.</p>\n\n		<p>\n			Şii alimlerinden de b&uuml;y&uuml;k bir grup Ali (a.s)&#39;ın mushafından bahsetmişlerdir. &Ouml;rnek olarak:</p>\n\n		<p>\n			Şeyh M&uuml;fid, el-İrşad, s.365 ve el-Mesail&#39;us-Sereviye, s.79; Şeyh Saduk, el-İtikadat, s.93 ve Kemal&#39;ud-Din, c.1, s.284; Saffar Kummi, Besair&#39;ud-Derecat, s.193, 198; Kuleyni, Kafi, c.1, s.178; Tabersi, el-İhticac, c.1, s.223, 228; İbn-i Şehraşub, Menakıb, s.41, 402 ve Mealim&#39;ul-Ulema, s.2; Seyyid b. Tavus, S&acirc;d&#39;us-Suud&#39;da; Feyz-i Kaşani, el-Vafi, c.2, s.130, 273-274 ve el-Meheccef&#39;ul-Beyza, c.2, s.264; Bihar&#39;ul-Envar, c.92, s.40, 74; Behrani, Tefsir-i Burhan, c.1, s.16; Muhaddis-i Kummi, Sefinet&#39;ul-Bihar&#39;da; Seyyid Şerefuddin Amuli, el-M&uuml;racaat, s.411 ve M&uuml;ellif&#39;uş-Şia fi Sadr&#39;ıl-İslam, s.13; Seyyid Muhsin Emin, Eyan&#39;uş-Şia, c.1, s.89; Seyyid Hasan Sadr, Tesis&#39;uş-Şia, s.316-317; Allame Tabatabai, Kur&#39;an der İslam, s.165; Allame Fani İsfahani, &Acirc;ra-u Havle&#39;l-Kur&#39;an, s.97, 100; Zencani, Tarih&#39;ul-Kur&#39;an, s.26, 44, 48, 64; Allame Belaği, Ala&#39;ur-Rahman, s.19; Ayetullah Hui, el-Beyan, s.242-243; Muhammed Hadi, Marifet&#39;ut-Temhid, c.1, s.288-296 ve Siyanet&#39;ul-Kur&#39;an an&#39;it-Tahrif, s.211; Seyyid Cafer Murtaza Amuli, Hakaik-u Hamme Havl&#39;el-Kur&#39;an&#39;il-Kerim, s.153-172; Tefsir-i Kummi, c.2, s.451; S&uuml;leym b. Kays&#39;ın kitabı, s.99.</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Şerefuddin Amuli, Abd&#39;ul-H&uuml;seyin, el-M&uuml;racaat, Beyrut baskısı, H&uuml;seyin Razi Tahkiki, s.411; M&uuml;ellif&#39;uş-Şia fi Sadr&#39;ıl-İslam, Necef baskısı, Matbaat&#39;un-Numan, s.14</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Kummi, Tefsir&#39;ul-Kummi, c.2, s.451; Meclisi, Bihar&#39;ul-Envar, c.92, s.48</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Ayyaşi, Muhammed b. Mesud, Tahran baskısı, Dar&#39;ul-Kutub, c.1, s.47; Meclisi, Bihar&#39;ul-Envar, c.92, s.55</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Numan&#39;ul-Gaybet, Tahran baskısı, Mektebet&#39;us-Saduk, s.318-319; Şeyh M&uuml;fid, el-Mesail&#39;us-Serviye, s.79, 81 ve el-İrşad, s.356</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Tahriften anlaşılanlar hakkında bu gibi rivayetlerden nakiller getireceğiz.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Celali H&uuml;seyni, Muhammed Cevad, Tevhid&#39;us-S&uuml;nnet&#39;iş-Şerife, Kum baskısı, Mektebet&#39;ul-&Acirc;lam&#39;ul-İslam, s.52-61</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Aynı kaynak, s.62-76; Bu kitapta Ali (a.s)&#39;ın bu iki kitabı hakkında geniş ve tafsilatlı bir şekilde araştırmaya tabi tutulmuştur.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Tebersi, Fazl b. Hasan, el-İhticac, s.155; Meclisi, M. B&acirc;kır, Bihar&#39;ul-Envar, c.44, s.100</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Şerefuddin Amuli, Abd&#39;ul-H&uuml;seyin, el-M&uuml;racaat, s.411</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Zerkeşi, Bedruddin, el-Burhan fi Ulum&#39;il-Kuran, Beyrut baskısı, Dar&#39;ul-Marife, c.1, s.242-243</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Allame Seyyid Cafer Murtaza Amuli, bu rivayet Ahmed&#39;in M&uuml;sned&#39;inden, c.2, s.173 ve Kenz&#39;ul-Ummal, c.1, s.477 ve el-İtkan, c.1, s.108 ve el-Burhan, c.1, s.462 ve Mucem-i Taberani ve Beyhaki&#39;nin Şuab&#39;ul-İman&#39;ından ve Heysemi&#39;nin Mecma&#39;uz-Zevaid&#39;inden ve Ebu Naim İsfahani&#39;nin Hilyet&#39;ul-Evliya&#39;sından ve Hakim&#39;in Nevadir&#39;ul-Usul ve M&uuml;stedrek&#39;inden ve Sahih-i M&uuml;slim, c.6, s.30 ve Sahih-i Buhari, c.2, s.109 ve Malik&#39;in Muvatta&#39;sı, c.2, s.5 ve diğer kaynaklardan bir araya toplamıştır. Bu konuyla ilgili olarak yine bkz: Hakaik-i Hammetu Havl&#39;el-Kuran&#39;il-Kerim, Kum baskısı, Neşr&#39;ul-İslami M&uuml;essesesi, s.82, 86</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - Zerkeşi, Muhammed Bedruddin, el-Burhan, c.1, s.281; Suyuti, Celaluddin, el-İtkan, c.1, s.58; Secistani, el-Mesahif, c.11, s.14</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Marifet, Muhammed Hadi, et-Temhid, c.1, s.288</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Bu zikredilen &ouml;zelliklerin bazıları şu kaynaklarda g&ouml;r&uuml;lmektedir:</p>\n\n		<p>\n			Şeyh M&uuml;fid, Evail&#39;ul-Makalat, s.55 ve el-Mesail&#39;us-Serviye, s.79; Aştiyani, Muhammed Hasan, Behr&#39;ul-Fevaid, Kum baskısı, Mektebet-u Ayetullah Necefi Meraşi, s.99; Hoyi, Ebul Kasım, el-Beyan, s.244; Şerefuddin Amuli, Abd&#39;ul-H&uuml;seyin, el-M&uuml;racaat, s.411; Marifet, M. Hadi, et-Temhid, c.1, s.292; Amuli, Cafer Murtaza, Hakaik-u Amme Havle&#39;l-Kur&#39;an&#39;il-Kerim, s.160-161</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Ahmed Emin, Fecr&#39;ul-İslam, Beyrut baskısı, Dar&#39;ul-Kitab&#39;il-Arabi, s.202</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Yakubi, Ahmed b. Ebu Yakub, Tarih-i Yakubi, Almanya baskısı, Bril baskısı; Beyrut baskısı, &Acirc;lemi M&uuml;essesesi, c.2, s.22-23</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Marifet, M. Hadi, et-Temhid, c.1, s.294-295</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - Şehristani, Muhammed b. Abdulkerim, Mefatih&#39;ul-Esrar, Hat n&uuml;shalarından fotoğraf.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - Sağir, Muhammed H&uuml;seyin Ali, Tarih&#39;ul-Kur&#39;an (Mecmua-i Diraset-i Kur&#39;aniye) Kum baskısı, Mektebet&#39;&uuml;l-&Acirc;lam&#39;il-İslami, s.69</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - Hoyi, Ebul Kasım, el-Beyan, Beyrut baskısı, Dar&#39;uz-Zehra, c.1, s.239-253; Belaği, Muhammed Cevad, Ala&#39;ur-Rahman fi Tefsir&#39;il-Kur&#39;an, s.19</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - Hoyi, el-Beyan, s.249-251</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - Suyuti, Celaluddin, el-İtkan, Beyrut, Dar&#39;ul-Kutub, c.1, s.135</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - Tefsir-i Kummi, c.2, s.451; Meclisi, Bihar&#39;ul-Envar, c.92, s.485; Feyz-i Kaşani, el-Vafi, c.5, s.274; Behrani, Haşim, el-Burhan fi Tefsir&#39;il-Kur&#39;an, c.1, s.15; Muttaki Hindi, Kenz&#39;ul-Ummal, c.2, s.373; Saffar Kummi, Muhammed b. Hasan, Besair&#39;ud-Derecat, s.193; Kuleyni, Muhammed b. Yakub, el-Kafi, c.1, s.78.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - Hakim Nişaburi, el-M&uuml;stedrek, c.2, s.228; Suyuti, el-İtkan, s.126-130.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - Zerkeşi, el-Burhan, Kahire baskısı, c.1, s.273; Beyrut baskısı, Dar&#39;ul-Marife, c.1, s.331.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Zerkani, Muhammed Abdulazim, Menahil&#39;ul-İrfan, Beyrut baskısı, Dar&#39;ul-Kutub&#39;il-İlmiye, c.1, s.240.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - Molla Huveyş &Acirc;l-i Gazi, Abdulkadir, Beyan&#39;ul-Maani, Beyrut baskısı, Dar-u İhyat&#39;it-Terasuh-i Arabi, c.1, s.31; Ulum&#39;ul-Kur&#39;an İnd&#39;el-M&uuml;fessirin, Kum baskısı, Mekteb&#39;ul-Alam&#39;il-İslami, c.1, s.360 adlı kitaptan nakledilmiştir.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - Tabatabai, Muhammed H&uuml;seyin, Kur&#39;an der İslam, Tahran baskısı, Bonyad-ı Kur&#39;an, s.173-174; Asif-i &Acirc;l-i Muhammed, Dirasat fil-Kur&#39;an&#39;il-Kerim, Necef baskısı, Matbaat&#39;un-Numan, s.246-249; Ramyar, Mahmud, Tarih-i Kur&#39;an, Tahran baskısı, Emir-i Kebir İntişaratı, s.211, 212.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - Feyz-i Kaşani, Muhammed b. Murtaza, Tefsir-i Safi, c.1, s.25.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - İbn-i Nedim, el-Fihrist, s.42.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - Kuleyni, Muhammed b. Yakub, el-Kafi, c.2, s.461; Feyz-i Kaşani, el-Meheccet&#39;ul-Beyza, c.2, s.262; el-Vafi, c.5, s.273; Meclisi, Bihar&#39;ul-Envar, c.92, s.54.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - Daha fazla bilgi i&ccedil;in bkz: Tarih&#39;ul-Kur&#39;an (Zencani), Ramyar&#39;ın Tarih-i Kur&#39;an&#39;ı, s.373-379</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - Saffari Kummi, Besair&#39;ud-Derecat, s.193; Kuleyni, el-Kafi, c.2, s.263; Tebersi, el-İhticac, c.1, s.228; Feyz-i Kaşani, el-Meheccet&#39;&uuml;l-Beyza, c.2, s.263; Meclisi, Bihar&#39;ul-Envar, c.92, s.42-43; Hamedani, Rıza, Misbah&#39;ul-Fakih, s.275; Amuli, Cafer Murtaza, Hakikat&#39;ul-Hamme, s.160</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - Meclisi, Bihar&#39;ul-Envar, s.92, s.42</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Kitab-ı Selim b. Kays, s.110; Tebersi, el-İhticac, s.81; Feyz-i Kaşani, Tefsir-i Safi, c.1, s.27, 6. mukaddime; Meclisi, Bihar&#39;ul-Envar, c.92, s.43</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Kitab-ı Selim b. Kays, s.110; Meclisi, Bihar&#39;ul-Envar, c.92, s.42</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Kuleyni, Muhammed b. Yakub, el-Kafi, c.1, s.633</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - Saffar Kummi, Muhammed b. Hasan, Besair&#39;ud-Derecat, s.193</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Tabatabai, Muhammed H&uuml;seyin, Kur&#39;an der İslam, s.165-166.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Nuri, Mirza H&uuml;seyin, Fasl&#39;ul-Hitab, Taş basması, s.120-134; Marifet, M. Hadi, Siyanet&#39;ul-Kur&#39;an an&#39;it-Tahrif, Kum baskısı, Neşr&#39;&uuml;l-İslami M&uuml;essesesi, s.211.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - Şeyh M&uuml;fid, Evail&#39;ul-Makalat, s.55; Aştiyani, M. Hasan, Bahr&#39;ul-Fevaid, s.99.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> - Fani İsfahani, Ali, &Acirc;ra-u Havl&#39;el-Kur&#39;an, Beyrut baskısı, Dar&#39;ul-Huda, s.102.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> - Hoyi, Ebul Kasım, el-Beyan, s.223-225; M. H&uuml;seyin, Ali, es-Sağir, Tarih&#39;ul-Kur&#39;an (Mecmua-i Diraset-i Kur&#39;an), s.172.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> - Şehy Saduk, Muhammed b. Ali Babeveyh, el-İtikadat, s.93.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> - Kuleyni, Muhammed b. Yakub, Ravzat&#39;ul-Kafi, c.8, s.53; Feyz-i Kaşani, Tefsir-i Safi, c.1, s.34.</p>\n	</div>\n</div>','İlk Kur\'an Tefsiri Olarak Hz. Ali (a.s)\'ın Mushafı','','publish','closed','open','','ilk-kuran-tefsiri-olarak-hz-ali-a-sin-mushafi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2969',0,'post','',0),(2970,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;Kur&rsquo; an taşıyıcıları, cennet arifleridirler.<br />\n	&nbsp; &nbsp;Y&uuml;ce Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp;&ldquo;Kur&rsquo; an taşıyıcıları, cennet ehlinin arifleridirler.&rdquo; [1]<br />\n	&nbsp; &nbsp;Kur&rsquo; an&rsquo; ın h&uuml;k&uuml;mleri, nasihatları ve &ouml;ğretileriyle kendilerini eğiten Kur&rsquo; an ehli ve taşıyıcıları, en g&uuml;zel ve en y&uuml;ce makam sahipleridir. Bu insanlar, d&uuml;nya hayatında peygamberlerin &ouml;ğretilerine bağlı oldukları gibi, kıyamette de peygamberlerin maiyetinde ve dostluğunda olacaklardır.<br />\n	Y&uuml;ce Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Ş&uuml;phesiz ki Kur&rsquo; an ehli, peygamberler ve el&ccedil;iler hari&ccedil; diğer insanların (varabileceği) en y&uuml;ce makamda olacaklardır.&rdquo; [2]<br />\n	&nbsp; &nbsp;Y&uuml;ce Efendimizin (s.a.a) konuyla ilgili bir diğer buyruğu ş&ouml;yledir:<br />\n	&ldquo;Ş&uuml;phesiz ki Allah katında kulların en değerlisi, peygamberlerden sonra alimlerdir ve onlardan sonra da Kur&rsquo; an taşıyıcılarıdır. Kur&rsquo; an taşıyıcıları, peygamberler gibi d&uuml;nyadan ayrılırlar; peygamberlerle birlikte kabirlerinden &ccedil;ıkarlar; peygamberlerle birlikte sırattan ge&ccedil;erler ve peygamberlerin sevabını alırlar.&rdquo; [3]<br />\n	Ger&ccedil;ek Kur&rsquo; an okuyucuları ve taşıyıcılarının Kur&rsquo; an h&uuml;k&uuml;mlerine ve &ouml;ğretilerine bağlılıkları, onları bu y&uuml;ce makama taşımıştır. Kur&rsquo; an&rsquo; a bağlılık, ger&ccedil;ek saadetin ve hayırlı akibetin nedenidir.<br />\n	&nbsp; &nbsp;Y&uuml;ce Peygamberimiz (s.a.a) ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp;&ldquo;Ş&uuml;phesiz ki gizlide ve aşikarda Allah korkusu taşımaya daha layık olan, kesinlikle Kur&rsquo; an taşıyıcısıdır; ş&uuml;phesiz ki gizlide ve aşikarda namaza ve oruca daha layık olan, kesinlikle Kur&rsquo; an taşıyıcısıdır.&rdquo; [4]<br />\n	&nbsp; &nbsp;Kur&rsquo; an taşıyıcısı olabilmek, Kur&rsquo; an &ouml;ğrenmeye ve okumaya dayalıdır.<br />\n	&nbsp; &nbsp;Bu bağlamda rivayet edilen hadislerin bazılarını buraya taşıyorum...<br />\n	&nbsp;<br />\n	&nbsp; &nbsp;Y&uuml;ce Peygamberimiz (s.a.a) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Sizin en hayırlı olanınız, Kur&rsquo; an&rsquo; ı &ouml;ğrenen ve &ouml;ğretendir.&rdquo; [5]<br />\n	&nbsp; &nbsp; Dikkat edilmesi gerekir ki Kur&rsquo; an&rsquo; ı &ouml;ğrenmek, h&uuml;k&uuml;mlerini &ouml;ğrenmek ve bu h&uuml;k&uuml;mleri uygulamak amacına hizmet etmelidir.<br />\n	&nbsp; &nbsp; Bu bağlamda Peygamberimizden (s.a.a) rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&nbsp; &nbsp; &ldquo;Kur&rsquo; an&rsquo; ı &ouml;ğrenin ve ilgin&ccedil;liklerini de &ouml;ğrenin; Kur&rsquo; an&rsquo; ın ilgin&ccedil;likleri, onun farzları ve sınırlarıdır. Kuşkusuz ki bu Kur&rsquo; an, beş b&ouml;l&uuml;m &uuml;zere nazil olmuştur: Helal, haram, m&uuml;hkem, m&uuml;teşabih ve &ouml;rnekler. &Ouml;yleyse helali yerine getirin, haramı terkedin, m&uuml;hkemle amel edin, m&uuml;teşabihi terkedin ve &ouml;rneklerden ibret alın.&rdquo; [6]<br />\n	Kur&rsquo; an&rsquo; ın &ouml;neminden, Kur&rsquo; an&rsquo; ı &ouml;ğretmenin ve Kur&rsquo; an&rsquo; la aşina olmanın ehemmiyetinden dolayı y&uuml;ce Peygamberimiz (s.a.a) Medine&rsquo; ye hicret etmeden &ouml;nce, halka Kur&rsquo; an &ouml;ğretmesi &uuml;zere Mus&rsquo; ab b. Z&uuml;beyr&rsquo; i Medine&rsquo; ye g&ouml;nderdi. Y&uuml;ce Peygamberimiz (s.a.a) bunun sevabı hakkında ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Her şey ve hatta denizdeki balıklar bile Kur&rsquo; an &ouml;ğreten ve &ouml;ğrenen i&ccedil;in bağışlama dilerler.&rdquo; [7]<br />\n	Kur&rsquo; an okumak, insanı cehennem azap ve ateşinden korur.<br />\n	&ldquo;kur&rsquo; an okuyucu ve taşıyıcıları&rdquo;<br />\n	&nbsp; &nbsp; Allah Resul&uuml; (s.a.a) bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;Ey Selman! Kur&rsquo; an okumalısın. &Ccedil;&uuml;nk&uuml; Kur&rsquo; an okumak, g&uuml;nahların keffaretidir; cehennem ateşinden uzaklaştırır ve azabından g&uuml;vencede tutar.&rdquo; [8]<br />\n	&nbsp; &nbsp; Masum imamlarımız (Allah&rsquo; ın selamı onlara olsun), Kur&rsquo; an okumaya b&uuml;y&uuml;k &ouml;nem vermişlerdir. İmamların siyerinden bazı &ouml;rnekleri buraya taşıyorum.<br />\n	&ldquo;İmam Ali (a.s) gece yarıları namaz kılar ve evden dışarı &ccedil;ıkıp g&ouml;ky&uuml;z&uuml;ne bakarak Kur&rsquo; an okurdu.&rdquo; [9]<br />\n	&nbsp; &nbsp;&ldquo;İmam Rıza (a.s) yatakta yatarken bile &ccedil;ok Kur&rsquo; an okurdu; cennet veya cehennemden s&ouml;z eden bir ayete vardığında, Allah&rsquo; tan cenneti diler ve cehennemden uzak olmayı isterdi.&rdquo; [10]<br />\n	&nbsp; &nbsp;&ldquo;İmam Cafer-i Sadık (a.s), gece namazında bayılıncaya kadar Kur&rsquo; an okurdu ve kendine geldiğinde ona sorulurdu: &rsquo; Niye b&ouml;yle oldunuz?&rsquo; İmam (a.s): &rsquo; Ayetleri o kadar tekrarlıyordum ki, adete onları Allah&rsquo; tan duyuyordum.&rsquo; buyuruyordu.&rdquo; [11]<br />\n	&nbsp; &nbsp;Kur&rsquo; an Okumanın Adabı:<br />\n	&nbsp; &nbsp;Hadisler, g&uuml;zel ve hazin bir ses ile ve de ağlayarak Kur&rsquo; an okumayı buyurmaktadır.<br />\n	&nbsp; &nbsp;İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp;&ldquo;Her şeyin bir s&uuml;s&uuml; vardır; Kur&rsquo; an&rsquo; ın s&uuml;s&uuml; de g&uuml;zel sestir.&rdquo; [12]<br />\n	&nbsp; &nbsp;Y&uuml;ce Peygamberimiz (s.a.a) ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp;&laquo; &ldquo;Kur&rsquo; an&rsquo; ı seslerinizle g&uuml;zelleştirin; &ccedil;&uuml;nk&uuml; g&uuml;zel ses, Kur&rsquo; an&rsquo; ın g&uuml;zelliğini arttırır.&rdquo; [13]<br />\n	&nbsp; &nbsp;&ldquo;İmam Zeyn&rsquo; el Abidin (a.s) o kadar g&uuml;zel Kur&rsquo; an okurdu ki, onun g&uuml;zel sesini duyanlar adeta baygın d&uuml;ş&uuml;yorlardı.&rdquo; [14]<br />\n	&nbsp; &nbsp;Konuyla ilintili bir diğer hadis ş&ouml;yledir:<br />\n	&nbsp; &ldquo;Ş&uuml;phesiz ki Kur&rsquo; an h&uuml;z&uuml;nle inmiştir; &ouml;yleyse onu okuduğunuzda ağlayın ve eğer ağlayamıyorsanız, ağlamaklı olun.&rdquo; [15]<br />\n	&nbsp; &nbsp; Kur&rsquo; an&rsquo; a Bakarak Okumak<br />\n	&nbsp; &nbsp;Kur&rsquo; an&rsquo; a bakarak okumak, ezber okumaktan daha &uuml;st&uuml;n ve sevabı da daha fazladır. Bu husustaki hadislerin bazısı ş&ouml;yledir:<br />\n	&ldquo;İshak b. Ammar, İmam Cafer-i Sadık&rsquo; a (a.s) ş&ouml;yle dedi: Canım sana kurban olsun! Ben Kur&rsquo; an&rsquo; ı ezberlemişim; ezberden mi, yoksa (Mushafa) bakarak mı okuyayım?<br />\n	&nbsp; &nbsp;İmam (a.s) buyurdu: Bakarak oku! &Ccedil;&uuml;nk&uuml; Kur&rsquo; an&rsquo; a bakarak okumanın sevabı daha fazladır. Bilmez misin ki, Kur&rsquo; an&rsquo; a bakmanın kendisi de okumak gibi ibadet sayılır?&rdquo;<br />\n	&nbsp; &nbsp;İmam Cafer-i Sadık (a.s), bir diğer hadisinde ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp;&ldquo;Her kim Kur&rsquo; an&rsquo; a bakarak okuyacak olsa, onun g&ouml;z&uuml; de Kur&rsquo; an&rsquo; dan nasibini alır. Bu insanın anne ve babası k&uuml;f&uuml;r halinde d&uuml;nyadan ayrılmış olsalar bile onların azabı hafifler.&rdquo; [16]<br />\n	&nbsp; &nbsp;Kur&rsquo; an&rsquo; a bakarak okumanın, dikkate şayan sır ve nedenleri vardır. Bunların bazıları ş&ouml;yledir:<br />\n	&nbsp; -Kur&rsquo; an&rsquo; a bakarak okumak, n&uuml;shalarının &ccedil;oğaltılmasını gerektirir ve bu da Kur&rsquo; an&rsquo; ın eskimesine ve gitgide ortadan kalkmasına engel olur.<br />\n	&nbsp; &nbsp;-Kur&rsquo; an&rsquo; a bakarak okumak, okuyucunun daha &ccedil;ok dikkat etmesini sağlar.<br />\n	&nbsp; &nbsp;Kur&rsquo; an okumakla ilgili hadislerde dikkat &ccedil;eken bir nokta da bu hadislerin, M&uuml;sl&uuml;manları, evlerinde Kur&rsquo; an okumaya teşvik edişi ve bunun bir &ccedil;ok faydası olduğuna dikkat &ccedil;ekişidir. Bu faydaların bazıları ş&ouml;yledir:<br />\n	&nbsp; 1- Evde Kur&rsquo; an okumak, &ldquo;hak&rdquo; kelamının y&uuml;celmesine, İslam&icirc; ger&ccedil;eklerin yayılmasına ve Kur&rsquo; an&rsquo; ın &ccedil;oğalmasına neden olur.<br />\n	&nbsp; 2- Evde Kur&rsquo; an okumak, İslam&rsquo; ın şiarlarını y&uuml;celtme anlamına gelmektedir. Her sabah ve her akşam M&uuml;sl&uuml;manların evlerinden y&uuml;kselen Kur&rsquo; an sesleri ve M&uuml;sl&uuml;manların yaşadıkları şehirlerinden kulaklara gelen ilahi ayetler, bu sesi duyan insanların kalp ve ruhlarının derinliklerinde &ouml;zel bir etki bırakır; İslam ve iman filizlenir g&ouml;n&uuml;llerinde.<br />\n	&nbsp; 3- Evde Kur&rsquo; an okumak, Allah&rsquo; ı anmak ve kuts&icirc; huzurda niyaza durmak, nimet ve bereketin artmasına neden olur. Allah&rsquo; ın adının anıldığı ve Kur&rsquo; an&rsquo; ın okunduğu bu t&uuml;r evlere melekler iner ve şeytanlar da uzak olur.<br />\n	İnsan, Allah&rsquo; a yakın olmak ve ahlak&icirc; değerler kazanmak amacıyla Kur&rsquo; an okumalıdır; g&ouml;steriş olsun diye veya ge&ccedil;imini sağlamak i&ccedil;in veyahut da d&uuml;nya malı kazanmak i&ccedil;in okumaktan sakınmalıdır. Hadislere g&ouml;re Kur&rsquo; an okuyucuları &uuml;&ccedil; kısımdır.<br />\n	&nbsp; &nbsp;Bu hususta İmam Muhammed Bakır&rsquo; dan (a.s) rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&nbsp; &ldquo;Kur&rsquo; an okuyucuları &uuml;&ccedil; gruptur:<br />\n	&nbsp; &nbsp;Kimisi Kur&rsquo; an&rsquo; ı, ticaret metaı belleyerek oku; onun aracılığı ile padişahlara yol bulur ve insanlara &uuml;st&uuml;nl&uuml;k aracı g&ouml;r&uuml;r.<br />\n	&nbsp; Kimisi Kur&rsquo; an&rsquo; ı, harf ve s&ouml;zc&uuml;klerinde yoğunlaşarak okur; Kur&rsquo; an&rsquo; ın hudut ve h&uuml;k&uuml;mlerini zayi eder -tersine &ccedil;evrilmiş bir kase gibidir- Allah bunları &ccedil;oğaltmasın!<br />\n	&nbsp; Kimisi de vardır ki Kur&rsquo; an&rsquo; ı okur; Kur&rsquo; an ilacını kalbinin hastalığına s&uuml;rer; Kur&rsquo; an ile gecesini uyanık ge&ccedil;irir; Kur&rsquo; an ile g&uuml;nd&uuml;zleri oru&ccedil;lu olur; Kur&rsquo; an ile ibadete durur. Aziz ve Cebbar Allah, bu insanlar aracılığıyla belaları defeder; Allah, bu insanlar sayesinde d&uuml;şmanları g&uuml;&ccedil;s&uuml;z kılar; Allah, bu insanlar hatırına g&ouml;ky&uuml;z&uuml;nden yağmur indirir. Andolsun Allah&rsquo; a, Kur&rsquo; an okuyucuları arasında b&ouml;yleleri &ccedil;ok nadir bulunur!&rdquo; [17]<br />\n	&nbsp; &nbsp;Y&uuml;ce Allah Resul&uuml;n&uuml;n (s.a.a), yine konuyla ilgili bir diğer buyruğu ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Kur&rsquo; an&rsquo; ı &ouml;ğrenip de onunla amel etmeyen ve d&uuml;nyayı se&ccedil;en kimse, Allah&rsquo; ın gazabına uğrar; Yahudiler ve Nasranilerle aynı ayarda olur. Onlar da Allah&rsquo; ın kitabıyla amel etmiyorlardı.<br />\n	&nbsp; &nbsp;İnsanlar arasında meşhur olmak i&ccedil;in Kur&rsquo; an okuyan kimse, kıyamet g&uuml;n&uuml; y&uuml;z kemiklerinde et olmaksızın haşredilir. Kur&rsquo; an, b&ouml;yle birinin sırtından vurarak cehennem ateşine atar.<br />\n	&nbsp; &nbsp;Allah-u teala, Kur&rsquo; an okuyup da onunla amel etmeyen kimseyi kıyamette k&ouml;r olarak haşreder. B&ouml;yle biri, &rsquo; Allah&rsquo; ım! Neden beni k&ouml;r olarak haşrettin; oysa ki ben d&uuml;nyada k&ouml;r değildim.&rsquo; der. Allah da ona ş&ouml;yle buyurur: &rsquo; Sen bizim ayet ve nişanelerimizi unutmuştun, şimdi de sen b&ouml;yle unutuldun.&rsquo;<br />\n	&nbsp; &nbsp;Kim de Allah rızası ve anlamak amacıyla Kur&rsquo; an okursa, melekler ve peygamberler gibi m&uuml;k&acirc;fat alır.<br />\n	Allah-u teala, ş&ouml;hret ve &uuml;st&uuml;nl&uuml;ğe ulaşmak amacıyla Kur&rsquo; an okuyan kimsenin kemiklerini kıyamette dağıtır ve kimse de onun gibi cehennem ateşinde &ccedil;etin bir azaba d&uuml;&ccedil;ar olmaz. B&ouml;yle biri, Allah&rsquo; ın gazabına neden olduğundan dolayı azabın her t&uuml;r&uuml;ne giriftar olur.<br />\n	&nbsp; &nbsp;Kim de Kur&rsquo; an&rsquo; ı &ouml;ğrense, al&ccedil;akg&ouml;n&uuml;ll&uuml; olsa, Allah&rsquo; ın kullarına onu &ouml;ğretse, bununla da sadece Allah&rsquo; ın rızasını g&ouml;zetse, kimse onun gibi cennette m&uuml;k&acirc;fat alamayacaktır; cennetin b&uuml;t&uuml;n makam ve derecelerinden en &ccedil;ok nasiplenecek olan da b&ouml;yleleridir.&rdquo; [18]</p>\n\n<p>\n	----------------------------------------------------------------------------------</p>\n\n<p>\n	[1] M&uuml;stedrek, c: 4, s: 243<br />\n	[2] Usul-i Kaf&icirc;, c: 2, s: 603<br />\n	[3] M&uuml;stedrek, c: 4, s: 244<br />\n	[4] M&uuml;stedrek, c: 4, s: 250<br />\n	[5] M&uuml;stedrek, c: 4, s: 233<br />\n	[6] M&uuml;stedrek, c: 4, s: 234<br />\n	[7] M&uuml;stedrek, c: 4, s: 235<br />\n	[8] M&uuml;stedrek, c: 4, s: 257<br />\n	[9] M&uuml;stedrek, c: 4, s: 266<br />\n	[10] M&uuml;stedrek, c: 4, s: 266<br />\n	[11] Bihar&rsquo; &uuml;l Envar, c: 47, s: 58<br />\n	[12] Ves&acirc;il&rsquo; uş Şia, c: 4, s: 211<br />\n	[13] Ves&acirc;il&rsquo; uş Şia, c: 4, s: 212<br />\n	[14] M&uuml;stedrek, c: 4, s: 274<br />\n	[15] M&uuml;stedrek, c: 4, s: 270<br />\n	[16] Usul-i Kaf&icirc;, Kur&rsquo; an&rsquo; ın Fazileti b&ouml;l&uuml;m&uuml;<br />\n	[17] Usul-i Kaf&icirc;, c: 2, s: 627<br />\n	[18] Ves&acirc;il&rsquo; uş Şia, c: 6, s: 183</p>\n\n<p>\n	&nbsp;</p>','Kur’an Okuyucu ve Taşıyıcılar','','publish','closed','open','','kuran-okuyucu-ve-tasiyicilar','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2970',0,'post','',0),(2971,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp; &nbsp;Kur&rsquo;an-i Kerim&rsquo;de tağut kelimesi ge&ccedil;en ayetleri zikrederek bu s&ouml;zc&uuml;ğ&uuml;n Kur&rsquo;an literat&uuml;r&uuml;nde ne anlama geldiğini anlamaya &nbsp;&ccedil;alışalım:<br />\n	&nbsp; &nbsp; 1. ayet:<br />\n	&nbsp;Dinde zorlama yoktur; artık hak ile batıl iyice ayrılmıştır. Tağutu inkar edip Allah&quot;a inanan kimse, kopmak bilmeyen sağlam bir kulpa sarılmıştır. Allah işitendir, bilendir.[1]<br />\n	&nbsp; &nbsp; 2. ayet:<br />\n	&nbsp;Allah inananların dostudur. Onları karanlıklardan aydınlığa &ccedil;ıkarır. İnkar edenlerin dostu ise tağuttur. Onları aydınlıktan karanlıklara s&uuml;r&uuml;kler. İşte onlar cehennemliklerdir. Onlar orada ebedi kalacaklardır.[2]<br />\n	&nbsp; &nbsp; 3. ayet:<br />\n	&ldquo;Kendilerine kitap verilmiş olanların, putlara ve tağuta inanıp, inkar edenler i&ccedil;in: &quot;Bunlar, inananlardan daha doğru yoldadırlar&quot; dediklerini g&ouml;rmedin mi?&rdquo;[3]<br />\n	&nbsp; &nbsp; 4. ayet:<br />\n	&ldquo;Ey Muhammed! Sana indirilen Kur&quot;an&quot;a ve senden &ouml;nce indirilenlere inandıklarını iddia edenleri g&ouml;rm&uuml;yor musun? Tağut &ouml;n&uuml;nde muhakeme olunmalarını isterler. Oysa, onları tanımamakla emir olunmuşlardı. Şeytan onları derin bir sapıklığa saptırmak ister.&rdquo; [4]<br />\n	Bu ayetlerde ilahi kitaplara inanıp da tağutun &ouml;nderlik ve hakimiyetini isteyenler şiddetle kınanırken Allah&quot;a imanın ilahi &ouml;nderlerin (peygamberlerin ve Ehli Beyt İmamlarının) &ouml;nderliğini kabul etmekle ne kadar i&ccedil; i&ccedil;e olduğu g&ouml;sterilmektedir.<br />\n	&nbsp; &nbsp;5. ayet:<br />\n	&ldquo;İnananlar Allah yolunda savaşırlar, ink&acirc;r edenlerse tağutun yolunda savaşırlar. Şeytanın dostlarıyla savaşın, esasen şeytanın hilesi zayıftır.&rdquo;[5].<br />\n	&nbsp; &nbsp; 6. ayet:<br />\n	&nbsp;&quot;Allah katında bundan daha k&ouml;t&uuml; bir karşılığın bulunduğunu size haber vereyim mi?&quot; De, Allah kime lanet ve gazap ederse, kimlerden maymunlar, domuzlar ve tağuta kullar kılarsa, işte onlar yeri en k&ouml;t&uuml; ve doğru yoldan en &ccedil;ok sapmış olanlardır.[6]<br />\n	&nbsp; &nbsp; 7. ayet:<br />\n	&ldquo;Ger&ccedil;ekten her &uuml;mmete; &quot;Allah&quot;a kulluk edin, tağuttan sakının&quot; diye peygamberler g&ouml;nderdik. Allah i&ccedil;lerinden kimilerini doğru yola iletti, kimileri de sapıklığı hak etti. Yery&uuml;z&uuml;nde gezin; peygamberleri yalanlayanların sonlarının nasıl olduğunu g&ouml;r&uuml;n.&rdquo;[7]<br />\n	&nbsp; &nbsp; 8. ayet:<br />\n	&ldquo;Tağuta kulluk etmekten ka&ccedil;ınıp, Allah&quot;a y&ouml;nelenlere, onlara, m&uuml;jde vardır.&rdquo;[8]<br />\n	Yukarıdaki nurlu ayetler ışığında bu konuyla ilgili olarak şu birka&ccedil; noktayı hatırlatmak gerekir:<br />\n	1) Allah&quot;a iman etmek sadece, kalple ilgili batini bir durum değildir. &Ccedil;&uuml;nk&uuml; ger&ccedil;ek imana sahip olmak i&ccedil;in Allah&quot;a ibadet etmek ve tağuttan ka&ccedil;ınmak gerekir.<br />\n	2) Peygamberlerin peygamberlikle g&ouml;revlendirilmeleri ve halkı Allah&quot;a itaat etmeğe &ccedil;ağırmaları sonucu, halk iki gruba b&ouml;l&uuml;nm&uuml;ş; bir grup Allah&quot;a iman etmiş; diğer bir grup ise tağuta ibadet etmekten ka&ccedil;ınmamıştır.<br />\n	3) Allah&quot;a iman etmek, O&rsquo;na ibadet etmek ve h&uuml;k&uuml;mlerini uygulamak, başkalarına ibadet etmekle &ccedil;elişir. Allah&quot;ın h&uuml;k&uuml;mleri dışında verilen her h&uuml;k&uuml;m tağutun h&uuml;km&uuml;d&uuml;r.</p>\n\n<p>\n	----------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Bakara/256<br />\n	[2] - Bakara / 257<br />\n	[3] - Nisa / 51<br />\n	[4] - Nisa / 60<br />\n	[5] Nisa / 76<br />\n	[6] - Maide / 60<br />\n	[7] - Nahl / 36<br />\n	[8] - Z&uuml;mer / 17</p>\n\n<p>\n	&nbsp;</p>','Kur\'an Işığında Tağut','','publish','closed','open','','kuran-isiginda-tagut','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2971',0,'post','',0),(2972,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim; aziz ve hekim Allah&rsquo;ın, aziz ve al&icirc;m Allah&rsquo;ın, diri ve yarattıklarını tedb&icirc;r eden Allah&rsquo;ın, rahman ve rahim Allah&rsquo;ın, alemlerin rabbi Allah&rsquo;ın, y&uuml;ce &ouml;ğretici ve &ouml;vg&uuml; sahibi hak&icirc;m Allah&rsquo;ın katından Hatem&rsquo;&uuml;l Enbiyanın (s.a.a) kalbine ve oradan da m&uuml;min ve muvahhitlerin kalplerine nazil olmuştur ki insanların ruhlarını izzet, hikmet, hayat, rahmet... ile yoğursun<span style=\"line-height: 1.6em;\">&nbsp;</span></p>\n\n<p>\n	<span style=\"line-height: 1.6em;\">Şanı y&uuml;ce Allah&rsquo;ın bu hususta buyurduğu bazı ayetleri buraya aktarıyoruz:</span></p>\n\n<p>\n	&nbsp; &nbsp; &nbsp;&ldquo;H&acirc; m&icirc;m. Bu kitap, &uuml;st&uuml;n ve hikmet sahibi Allah tarafından indirilmiştir.&rdquo;[1]<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;H&acirc; m&icirc;m. Bu kitap, &uuml;st&uuml;n ve her şeyi bilen Allah tarafından indirilmiştir.&rdquo;[2]<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;Elif l&acirc;m m&icirc;m. &Ouml;yle bir Allah&#39;tır ki yoktur ondan başka tapacak; diridir, daim&icirc; olarak mahl&ucirc;katının işlerini tedb&icirc;r ve her şeyi tasarruf eder. Kitabı, sana ger&ccedil;ek ve ellerinde bulunanı ger&ccedil;ekleyici olarak indirdi, Tevrat ve İncil&#39;i de indirdi.&rdquo; [3]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;&ldquo;H&acirc; m&icirc;m. Rahman ve rah&icirc;mden indirilmiştir.&rdquo; [4]<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Ş&uuml;phe yok ki bu, pek g&uuml;zel ve &uuml;st&uuml;n Kur&rsquo;&acirc;n&#39;dır. Saklanmış bir kitapta. Ona, temiz olanlardan başkaları dokunamaz. Alemlerin Rabbinden indirilmiştir.&rdquo; [5]<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Oku Rabbinin adıyla ki b&uuml;t&uuml;n mahl&ucirc;katı yarattı. İnsanı da bir par&ccedil;a kan pıhtısından var etti. Oku ve Rabbin, pek b&uuml;y&uuml;k bir kerem s&acirc;hibidir. &Ouml;yle bir Rab ki k&acirc;lemle &ouml;ğretmiştir. İnsana bilmediğini belletmiştir.&rdquo; [6]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;&ldquo;Kur&rsquo;&acirc;n, kendisine tebliğ edildikten sonra k&acirc;fir olanlar (bize gizli değillerdir); ve ş&uuml;phe yok ki bu Kur&rsquo;&acirc;n, eşsiz ve &uuml;st&uuml;n bir kitaptır ki. Ne &ouml;nceden onun h&uuml;k&uuml;mlerini ipt&acirc;l eden bir kitap gelmiştir, ne de ondan sonra gelir ve b&acirc;tıl, ona zarar veremez; h&uuml;k&uuml;m ve hikmet s&acirc;hibinden, hamde l&acirc;yık m&acirc;but tarafından indirilmiştir.&rdquo; [7]<br />\n	&nbsp; &nbsp; &nbsp; Vahyi alanın y&uuml;celiği olmaksızın Kur&rsquo;an&rsquo;ın nazil olması olanak dışıdır. Ger&ccedil;ekte bahsi edilen bu nazil oluş ve y&uuml;celik, aynı hakikatten ibarettir ve bu hakikatin, vahyi alan kimseye isnat edilmesi şu anlama gelir: Vahyi alan kimse, ruhsal y&uuml;celiği ile vahyi almıştır.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Aynı hakikatin, konuşana (vahyi nazil edene) nisbet verilmesi ise şu manaya gelir: Konuşan, vahyi nazil etmekle onu, vahiy alıcısına ulaştırdı.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;Ve ş&uuml;phe yok ki sen, Kur&#39;&acirc;n&#39;ı, h&uuml;k&uuml;m ve hikmet s&acirc;hibinin, her şeyi bilenin katından almadasın.&rdquo; [8]<br />\n	&nbsp; &nbsp; &nbsp; Nazil olma, tecafi ve tecelli olmak &uuml;zere ikiye ayrılır:<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Tecafi kapsamında nazil olan şey, nazil olduktan sonra inişin başlangıcı olan yerde mevcut değildir artık ve inmiş olduğu yerde varlığını korumaktadır. Mesela yağmurun g&ouml;ky&uuml;z&uuml;nden inmesi, tecafi t&uuml;r&uuml;ndendir ve yağdıktan sonra da yağışın başlangı&ccedil; noktası olan g&ouml;ky&uuml;z&uuml;nde mevcut değildir ve yery&uuml;z&uuml;ne inmiştir artık.<br />\n	&nbsp; &nbsp;Tecelli t&uuml;r&uuml;nden nazil olan şey ise, nazil olan şeyin hakikat ve aslının ilk kaynağında var olmakla birlikte şuasının tecelli ve zuhur etmesidir. Bir konuşanın s&ouml;ylediği s&ouml;z veya bir konuşmacının yaptığı konuşma, bu t&uuml;rdendir. Bu s&ouml;z veya konuşmanın aslı, insanın canında mevcut olmakla birlikte, bir şuası da s&ouml;z şeklinde ortaya &ccedil;ıkar.Kur&rsquo;an-ı Kerim&rsquo;in nazil olması da tecelli t&uuml;r&uuml;ndendir.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp; İmam Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;&ldquo;M&uuml;nezzeh olan Allah, kendi kitabında, onlara tecelli etti; onlar, O&rsquo;nu g&ouml;rmeksizin.&rdquo; [9]<br />\n	&nbsp;Bu bağlamdaki bir diğer buyruk ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Ş&uuml;phesiz ki Allah, kendi kitabında, yarattıklarına tecelli etti; ancak onlar, O&rsquo;nu g&ouml;rmezler.&rdquo; [10]<br />\n	&nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim iki defa nazil olmuştur; bir defa Ramazan ayında ve bisetten &ouml;nce defaten ve t&uuml;mden nazil olmuştur ve bir diğer defa ise 23 yıl &nbsp;zarfında tedric&icirc; olarak nazil olmuştur.<br />\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim&rsquo;in defaten ve t&uuml;mden nazil olmasına &ldquo;Kur&rsquo;an&rsquo;ın inzalı&rdquo; ve tedric&icirc; olarak nazil olmasına ise &ldquo;Kur&rsquo;an&rsquo;ın tenzili&rdquo; denmektedir.<br />\n	&nbsp; &nbsp; Kur&rsquo;an-ı Kerim&rsquo;in, ayrı ayrı olmadan ve detay hali bulmadan &ouml;nce bir b&uuml;t&uuml;n varlığı vardır ve kitabın ayrıntılandırılması, aslından farklı bir şeydir.<br />\n	&nbsp;Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Elif l&acirc;m r&acirc;; bir kitaptır bu ki &acirc;yetleri, delillerle sağlamlaştırılmış, sonra apa&ccedil;ık bildirilmiştir, h&uuml;k&uuml;m ve hikmet s&acirc;hibi olan ve her şeyden haberd&acirc;r &nbsp;bulunan Tanrı katından inmedir.&rdquo; [11]<br />\n	&nbsp;Kur&rsquo;an-ı Kerim&rsquo;in bir diğer hakikati vardır ki ona &ldquo;&Uuml;mm&rsquo;&uuml;l Kitab, Kitab&rsquo;&uuml;l Meknun, Levh-i Mahfuz&rdquo; denmiştir; insanların onu anlayabilmeleri i&ccedil;in de &nbsp;okuma ve Arap&ccedil;alık olguları sonradan ona ulanmıştır.<br />\n	&nbsp;Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;H&acirc; m&icirc;m. Andolsun her şeyi a&ccedil;ıklayan kitaba.&rdquo; [12]<br />\n	&nbsp; &nbsp; &nbsp;Bu bağlamdaki bir diğer ayet ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Andolsun yıldızların yerlerine. Ve ş&uuml;phe yok ki bu, elbette pek b&uuml;y&uuml;k bir anttır bilseniz. Ş&uuml;phe yok ki bu, pek g&uuml;zel ve &uuml;st&uuml;n Kur&rsquo;&acirc;n&#39;dır. Saklanmış &nbsp;bir kitapta. Ona, temiz olanlardan başkaları dokunamaz. Alemlerin Rabbinden indirilmiştir.&rdquo; [13]<br />\n	&nbsp;Konuyla ilintili bir diğer ayet de ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;Korunmuş levhada.&rdquo; [14]<br />\n	&nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim&rsquo;in tenzili, y&uuml;ce Peygamberimizin (s.a.a) mebus olduğu gece (Receb ayının 27. g&uuml;n&uuml;) ger&ccedil;ekleşmiş ve ilk inen s&ucirc;re de &ldquo;Alak&rdquo; s&ucirc;resi &nbsp;olmuştur.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim &ldquo;tenzil&rdquo; hakkında ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;Bir Kur&#39;&acirc;n&#39;dır ki onu insanlara dura-dura, yavaş-yavaş okuman i&ccedil;in &acirc;yet-&acirc;yet, s&ucirc;re-s&ucirc;re ayırdık ve onu azar-azar indirdik.&rdquo; [15]<br />\n	&nbsp; &nbsp; &nbsp; Kur&rsquo;an-ı Kerim&rsquo;in &ldquo;inzal&rdquo; hakkındaki buyruğu ise ş&ouml;yledir:<br />\n	&nbsp; &nbsp;&ldquo;Ramazan ayı, bir aydır ki insanlara doğruyu bildiren, doğruluğa ait apa&ccedil;ık delillerden ibaret olan, hakla b&acirc;tılı ayırt eden Kur&rsquo;&acirc;n, bu ayda indirildi. &nbsp;Sizden kim, bu aya erişirse orucunu tutsun. Hasta olan ve yolcu bulunan, hastalığında, yolculuğunda orucunu yer, sonra yediği g&uuml;nler kadar tutar. &nbsp;Allah sizin i&ccedil;in kolaylık diler, g&uuml;&ccedil;l&uuml;k değil. Bu da sayıyı tamamlamanız, Allah&#39;ın size doğru yolu g&ouml;stermesine karşılık onu ululamanız i&ccedil;indir, b&ouml;ylece &nbsp;de ona ş&uuml;kretmiş olabilirsiniz.&rdquo; [16]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Bu husustaki bir diğer ayet ş&ouml;yledir:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Ş&uuml;phe yok ki biz onu, kutlu bir gecede indirdik, ş&uuml;phe yok ki biz, insanları korkuturuz.&rdquo; [17]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kur&rsquo;an&rsquo;ın bu bağlamdaki bir diğer buyruğu ise ş&ouml;yledir:<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;&ldquo;Ş&uuml;phe yok ki indirdik Kur&rsquo;&acirc;n&#39;ı Kadir gecesi.&rdquo; [18]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kafirler ve inkarcılar, Kur&rsquo;an&rsquo;ın defaten y&uuml;ce Peygamberimize (s.a.a) indiğini bilmiyorlardı ve bundan dolayı da Allah Resul&uuml;n&uuml; (s.a.a) eleştiriyor ve &nbsp;ş&ouml;yle diyorlardı: Eğer onun Allah ile bir bağı varsa ve eğer ona vahiy iniyorsa, neden Kur&rsquo;an par&ccedil;a par&ccedil;a ve ayrı ayrı iniyor? Neden Kur&rsquo;an defaten ve &nbsp;t&uuml;m&uuml;yle nazil olmuyor ki?<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim bu eleştiriye ş&ouml;yle cevap veriyor: Kur&rsquo;an&rsquo;ın defaten nazil olmasından sonra bir de tedric&icirc; olarak nazil olması, Allah Resul&uuml;n&uuml;n (s.a.a) &nbsp;ve m&uuml;minlerin kalplerini daha dayanıklı ve daha huzurlu kılan bir nedendir. Ayrıca Kur&rsquo;an-ı Kerim&rsquo;in tedric&icirc; olarak nazil olmasının bir diğer nedeni de, &nbsp;eleştiride bulunan insanların anında ve oracıkta cevap almasıdır.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;K&acirc;fir olanlar, ona Kur&rsquo;&acirc;n dediler, birden ve toplu olarak indirilseydi ya. Biz, onu, g&ouml;nl&uuml;ne iyice yerleştirmen i&ccedil;in b&ouml;yle indirdik ve onu &acirc;yet-&acirc;yet &nbsp;ayırdık, birbiri ardınca indirdik.&rdquo; [19]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Bu alandaki bir diğer ayet ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;De ki: Onu, inananların inan&ccedil;larını sağlamlaştırmak i&ccedil;in M&uuml;sl&uuml;manlara hid&acirc;yet ve m&uuml;jde olarak R&ucirc;h-&uuml;l-Kud&uuml;s, Rabbinden hak ve ger&ccedil;ek olarak &nbsp;indirmiştir.&rdquo; [20]<br />\n	&nbsp; &nbsp; Y&uuml;ce Peygamberimiz (s.a.a), kendisine nazil olan ayetleri &ouml;nceden biliyordu ve bundan dolayı da o hazrete emredilmişti ki vahiy tamamlanmadan &nbsp;&ouml;nce onu okumakta acele etme.<br />\n	&nbsp; &nbsp; &nbsp; Kur&rsquo;an-ı Kerim bu bağlamda ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &ldquo;&Ccedil;ok y&uuml;cedir her şeye s&acirc;hip ve mutasarrıf olan ger&ccedil;ek Allah ve acele etme Kur&#39;&acirc;n&#39;ı okumak i&ccedil;in sana vahiy tamamlanmadan ve de ki: Rabbim, &nbsp;bilgimi &ccedil;oğalt.&rdquo; [21]<br />\n	&nbsp; &nbsp; &nbsp;Yine bu alandaki bir diğer ayet ş&ouml;yle buyurmuştur:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Vahyi, acele edip okumak i&ccedil;in dilini oynatıp durma.&rdquo; [22]</p>\n\n<p>\n	-------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Casiye, 1-2<br />\n	[2] Gafir, 1-2<br />\n	[3] &Acirc;l-i İmran, 1-3<br />\n	[4] Fussilet, 1-2<br />\n	[5] Vakıa, 77-80<br />\n	[6] Alak, 1-5<br />\n	[7] Fussilet, 41-42<br />\n	[8] Neml, 6<br />\n	[9] Nehc&rsquo;&uuml;l Belağa, 147. hutbe<br />\n	[10] Bihar&rsquo;&uuml;l Envar, c: 89, s: 107<br />\n	[11] H&ucirc;d, 1<br />\n	[12] Zuhruf, 1<br />\n	[13] Vakıa, 75-80<br />\n	[14] Buruc, 22<br />\n	[15] İsr&acirc;, 106<br />\n	[16] Bakara, 185<br />\n	[17] Duhan, 3<br />\n	[18] Kadir, 1<br />\n	[19] Furkan, 32<br />\n	[20] Nahl, 102<br />\n	[21] T&acirc;h&acirc;, 114<br />\n	[22] Kıyamet, 16</p>','Kur’an’ın İnişi','','publish','closed','open','','kuranin-inisi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2972',0,'post','',0),(2973,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;Kur&rsquo;an hakkında &ouml;nemli olan sorulardan biri, Kur&rsquo;an-ı Kerim&rsquo;in herkes tarafından anlaşılabilir olup olmadığıdır. Acaba herkes Kur&rsquo;an&rsquo;ın hakikatine ulaşabilir mi?<br />\n	&nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim de aynen &ldquo;yakin&rdquo; gibi zat&icirc; anlamda h&uuml;ccet midir, yoksa onun h&uuml;ccet oluşu başka bir şeyden mi kaynaklanmaktadır?<br />\n	&nbsp; &nbsp; &nbsp;Kur&rsquo;an-ı Kerim, i&ccedil;erdiği bazı ayetlerde &ldquo;nur&rdquo; olarak nitelendirilmiştir. Nurun varlığında hi&ccedil; bir muğlaklık yoktur ve g&ouml;r&uuml;n&uuml;rl&uuml;ğ&uuml; de zat&icirc; olduğu i&ccedil;in bu bağlamda başka bir şeye ihtiya&ccedil; duymaz. İşte Kur&rsquo;an-ı Kerim de b&ouml;yledir.<br />\n	Konuyla ilintili olarak Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ey insanlar, size Rabbinizden reddi m&uuml;mk&uuml;n olmayan bir delil gelmiştir ve size apa&ccedil;ık bir nur indirmişizdir.&rdquo; [1]<br />\n	&nbsp; &nbsp; &nbsp;Hemen belirtmem gerekir ki Kur&rsquo;an&rsquo;ın m&uuml;bhem ve muğlak olmaması, tam anlamıyla aşikar ve ortada olduğu anlamına gelmez. Kur&rsquo;an-ı Kerim m&uuml;bhem ve muğlak değildir ve aynı zamanda tam anlamıyla aşikar da değildir.<br />\n	&nbsp; &nbsp; Kur&rsquo;an&rsquo;ın bazı mertebe ve aşamaları vardır. Kur&rsquo;an&icirc; hakikatlerin farklı aşamaları vardır ve bu aşamalar, birbirlerine paralel değil ve bilakis birbirlerinin uzantısındadır. Kur&rsquo;an&rsquo;ın sahip olduğu aşamalar, birbirleriyle &ccedil;elişki ve tezat halinde de değildir.<br />\n	İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilmiştir:<br />\n	&ldquo;Y&uuml;ce Allah&rsquo;ın kitabı d&ouml;rt şey &uuml;zeredir: İbaret, işaret, ince vurgular ve hakikatler. İbaret, avam halk i&ccedil;indir; işaret, &ouml;zel insanlar i&ccedil;indir; ince vurgular, veliler i&ccedil;indir; hakikatler, peygamberler i&ccedil;indir.&rdquo; [2]<br />\n	&nbsp; &nbsp; İşte bundan &ouml;t&uuml;r&uuml;d&uuml;r ki masum imam, bir ayeti, birbirlerinin uzantısında bir ka&ccedil; şekilde yorumlayabilmekte ve herkese de durum ve kapasitesine uygun olarak Kur&rsquo;an&rsquo;dan cevap verebilmektedir.<br />\n	&nbsp; &nbsp; &nbsp;Z&uuml;reyh Muharib&icirc;, İmam Cafer-i Sadık&rsquo;a (a.s) şu ayet hakkında sorar:<br />\n	&nbsp; &nbsp;Sonra temizliklerini yapsınlar, adaklarını yerine getirsinler ve tav&acirc;f etsinler Beyt-al-atıyk&#39;ı.&rdquo; [3]<br />\n	İmam Cafer-i Sadık (a.s) buyurur:<br />\n	&nbsp; &nbsp; &ldquo;Ayette ge&ccedil;en &lsquo;temizliklerini yapsınlar&rsquo; imam ile m&uuml;lakat etmektir. Yani insan, hac amellerini yerine getirdikten sonra imamın huzuruna varmalıdır.&rdquo;<br />\n	İmam (a.s) ş&ouml;yle devam eder:<br />\n	&nbsp; &nbsp; &nbsp;&ldquo;Ayetteki &lsquo;adaklarını yerine getirsinler&rsquo; c&uuml;mlesiyle de hac amelleri kastedilmiştir.&rdquo;<br />\n	&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; Z&uuml;reyh&rsquo;in bu rivayetini işiten Abdullah b. Senan, İmam Cafer-i Sadık&rsquo;ın (a.s) huzuruna vardı ve bu ayeti kendisi i&ccedil;in yorumlamasını istedi.<br />\n	İmam (a.s) buyurdu:<br />\n	&ldquo;Bu ayet, bıyık ve tırnağın kesilmesine d&ouml;n&uuml;kt&uuml;r.&rdquo;<br />\n	Abdullah b. Senan, &ldquo;Ama Z&uuml;reyh, bu ayeti sizden taraf farklı şekilde yorumlamaktadır.&rdquo; dedi.<br />\n	İmam (a.s) buyurdu:<br />\n	&ldquo;Z&uuml;reyh doğru s&ouml;zl&uuml;d&uuml;r ve senin (ondan naklettiğin) rivayet de doğrudur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın bir zahiri ve bir de batını vardır; Z&uuml;reyh&rsquo;in taşıdığı kadarını kim taşıyabilir?&rdquo; [4]<br />\n	Cabir, İmam Muhammed-i Bakır&rsquo;ın (a.s) huzuruna gelip bir ayetin tefsirini sordu ve İmam (a.s) da cevapladı. Cabir bir başka defa yine aynı ayetin tefsiri hakkında sordu ve İmam Cafer-i Sadık (a.s) da farklı bir cevap verdi. Cabir, &ldquo;Ama bir &ouml;nceki defa farklı bir cevap vermiştiniz!&rdquo; dedi.<br />\n	İmam (a.s) buyurdu:<br />\n	&ldquo;Cabir! Kur&rsquo;an&rsquo;ın bir batını vardır ki batının da batını vardır ve bir de zahiri vardır ki zahirin de zahiri vardır. Ey Cabir! İnsanların akıllarına, Kur&rsquo;an tefsirinden daha uzak olan bir şey yoktur. &Ccedil;&uuml;nk&uuml; ayetin ilk kısmı bir şeyin hakkındayken, son kısmı başka bir şeyin hakkındadır. Kur&rsquo;an, birbirine bağlı bir kelamdır ki farklı y&ouml;nlerde yorumlanabilir.&rdquo; [5]<br />\n	M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Bu Kur&rsquo;an&rsquo;ı konuşturun; oysa ki o, sizinle asla konuşmayacaktır. Ben ondan size haber vereceğim.&rdquo; [6]<br />\n	İmam Ali&rsquo;nin (a.s) tabiriyle, Kur&rsquo;an-ı Kerim&rsquo;in g&uuml;zel bir zahiri ve derin bir batını vardır.<br />\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kuşkusuz ki Kur&rsquo;an&rsquo;ın zahiri g&uuml;zel ve batını ise derindir.&rdquo;<br />\n	Bununla birlikte Kur&rsquo;an&rsquo;ın bazı aşamaları, herkes i&ccedil;in anlaşılabilir t&uuml;rdendir. Kur&rsquo;an-ı Kerim&rsquo;in herkes tarafından anlaşılabilir bir kitab olduğu a&ccedil;ıktır ve bunun nedeni ş&ouml;yle &ouml;zetlenebilir:<br />\n	1-Kur&rsquo;an-ı Kerim herkesin kitabı ve fıtratın dilidir; fıtratın dili de herkes i&ccedil;in algılanabilecek t&uuml;rdendir. &Ccedil;&uuml;nk&uuml; fıtrat ve &ouml;z yaratılış dili, tarihin her diliminde ve her toprak par&ccedil;asında yaşayan b&uuml;t&uuml;n insanların dilidir.<br />\n	Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ve biz, cehennem mem&ucirc;rlarını, meleklerden t&acirc;yin ettik ve kendilerine kitap verilenlerin iyiden-iyiye anlayıp inanmaları i&ccedil;in ve inananların inancını arttırsın ve kendilerine kitap verilenlerle inananlar, ş&uuml;pheye d&uuml;şmesinler ve g&ouml;n&uuml;llerinde hastalık olanlar ve k&acirc;firlerse, Allah bununla, bu &ouml;rnekle neyi kastediyor ki desinler diye sayılarını on dokuz olarak takt&icirc;r ettik. İşte b&ouml;ylece Allah, bildiğini saptırır ve dilediğini doğru yola sokar ve Rabbinin ordusu ne kadardır, ancak Allah bilir ve bu, insanlara bir &ouml;ğ&uuml;tt&uuml;r ancak.&rdquo; [7]<br />\n	Yine Kur&rsquo;an ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Halbuki o, ancak &acirc;lemlere bir &ouml;ğ&uuml;tt&uuml;r.&rdquo; [8]<br />\n	Bu bağlamdaki bir diğer ayet de ş&ouml;yledir:<br />\n	&ldquo;Ve biz, seni b&uuml;t&uuml;n insanlara, ancak m&uuml;jdeci ve korkutucu olarak g&ouml;nderdik ve fakat insanların &ccedil;oğu bilmez.&rdquo; [9]<br />\n	2-Her şeyi a&ccedil;ıklayan Kur&rsquo;an-ı Kerim, kendini a&ccedil;ıklamamış olamaz.<br />\n	Kur&rsquo;an-ı Kerim bu bağlamda kendini, her şeyin a&ccedil;ıklayıcısı olarak tanıtmakta ve ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Her &uuml;mmete, kendi cinsinden bir tanık getireceğiz ve seni de bunlara tanık tutacağız ve biz, sana her şeyi a&ccedil;ıklayıp anlatan ve M&uuml;sl&uuml;manlara hid&acirc;yet, rahmet ve m&uuml;jde olan kitabı indirdik.&rdquo; [10]<br />\n	Bunu doğrulayan şahitler de vardır ki ş&ouml;yle &ouml;zetlenebilir:<br />\n	a-Sakaleyn hadisi<br />\n	&ldquo;Kuşkusuz sizin aranızda iki ağır emanet bırakıyorum; Allah&rsquo;ın kitabı ve ıtretim olan Ehl-i beytim. Onlara tutunduğunuz s&uuml;rece asla dalalete d&uuml;şmezsiniz.&rdquo;<br />\n	b-Kur&rsquo;an&rsquo;ı &ldquo;nur&rdquo; olarak niteleyen ve herkesi de onda d&uuml;ş&uuml;nmeye sevkeden ayetler.<br />\n	c-Hadislerin birbirleriyle &ccedil;elişmesi durumunda onların Kur&rsquo;an&rsquo;a g&ouml;t&uuml;r&uuml;lmesini, Kur&rsquo;an&rsquo;la uyumlu olanının kabul edilmesini ve &ccedil;elişeninin ise reddedilmesini buyuran hadisler.<br />\n	d-Masum imamlar (Allah&rsquo;ın selat ve selamı onlara olsun), &ouml;ğrencilerinin hukuk&icirc;, i&ccedil;tima&icirc;, fıkh&icirc;, itikad&icirc; alanlarda... Kur&rsquo;an&rsquo;a m&uuml;racaat etmelerini buyurmuşlardır.<br />\n	e-Kur&rsquo;an&rsquo;da d&uuml;ş&uuml;nmenin emredilişi de, Kur&rsquo;an&rsquo;ın bazı aşamalarının herkes tarafından anlaşılabilir olduğunu g&ouml;stermektedir.<br />\n	İmam Zeyn&rsquo;el Abidin (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kur&rsquo;an ayetleri, ilim hazineleridir; &ouml;yleyse bir hazine a&ccedil;ıldığında ona bakılması daha uygun olur.&rdquo; [11]<br />\n	İnsanların Kur&rsquo;an&rsquo;dan faydalanması farklı d&uuml;zeylerdedir. Kur&rsquo;an&rsquo;ın fıtrat dili olması ve herkes i&ccedil;in anlaşılır olması, herkesin aynı d&uuml;zeyde Kur&rsquo;an&rsquo;dan yararlanabileceğini g&ouml;stermez. Tam anlamıyla Kur&rsquo;an&rsquo;a vakıf olabilmek ve anlayabilmek masum imamlara aittir; herkes bu makama ulaşamaz.<br />\n	Bu bağlamda rivayet edilen bir hadis ş&ouml;yledir:<br />\n	&ldquo;Kur&rsquo;an&rsquo;ı ancak, onunla muhatap kılınan anlar.&rdquo; [12]<br />\n	M&uuml;minler Emiri Ali (a.s) de bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Andolsun Allah&rsquo;a, eğer oturacağım bir k&uuml;rs&uuml; olsaydı ona oturur ve Tevrat ehli i&ccedil;in Tevrat&rsquo;la..., İncil ehli i&ccedil;in İncil&rsquo;le... ve Kur&rsquo;an ehli i&ccedil;in de Kur&rsquo;an&rsquo;la... fetva verirdim.&rdquo; [13]<br />\n	Kur&rsquo;an&rsquo;ın derinliğine elbette ki herkes ulaşamaz.<br />\n	&ldquo;Kur&rsquo;an bir alacaklıdır ki, alacağı &ouml;denemez ve bir gariptir ki hakkı eda edilemez.&rdquo;<br />\n	İmam Muhammed-i Bakır (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Se&ccedil;ilmiş kullar dışında kimse Kur&rsquo;an&rsquo;ın zahir ve batınını bir arada topladığını (anladığını) iddia edemez.&rdquo; [14]<br />\n	İmam Muhammed-i Bakır (a.s) bir diğer hadisinde ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Bu &uuml;mmet i&ccedil;inde, se&ccedil;kin kullar dışında Kur&rsquo;an&rsquo;ın t&uuml;m&uuml;n&uuml; algılayabileni g&ouml;rmedim.&rdquo; [15]<br />\n	İmam Cafer-i Sadık (a.s) da bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Biz Ehl-i beyt arasında Kur&rsquo;an&rsquo;ı başından sonuna kadar bilen biri her zaman olmuştur.&rdquo; [16]<br />\n	Bu bağlamda İmam Cafer-i Sadık&rsquo;tan (a.s) rivayet edilen bir diğer hadis ş&ouml;yledir:<br />\n	&ldquo;Andolsun Allah&rsquo;a ki, Allah&rsquo;ın kitabını başından sonuna, adeta elimin i&ccedil;indeymiş gibi biliyorum. G&ouml;ky&uuml;z&uuml;n&uuml;n haberi, yery&uuml;z&uuml;n&uuml;n haberi, olacağın haberi ve olmuşun haberi ondadır. Y&uuml;ce Allah, &lsquo;Her şeyin a&ccedil;ıklaması ondadır.&rsquo; buyurmuştur.&rdquo; [17]<br />\n	Kur&rsquo;an&rsquo;ın h&uuml;ccet ve a&ccedil;ıklığı, aynen yakininki gibi zat&icirc;dir ve kendinin dışında bir a&ccedil;ıklayıcıya ihtiyacı yoktur. Bir b&uuml;t&uuml;n olarak Kur&rsquo;an, her şeyin a&ccedil;ıklayıcısı olduğu gibi, kendini de a&ccedil;ıklamaktadır.<br />\n	Masum imamların (Allah&rsquo;ın selat ve selamı onlara olsun), bir ayeti bir diğer ayete eklemekle &ccedil;ıkarsamada bulunmuş oldukları ve bu y&ouml;ntemle Kur&rsquo;an&rsquo;ı tefsir etmiş oldukları ortadadır.<br />\n	Kur&rsquo;an-ı Kerim, ana hatları a&ccedil;ıklamada mustakil ve bağımsızdır; ayrıntıların beyanı ise y&uuml;ce Peygamberimizin (s.a.a) uhdesine bırakılmıştır. Kur&rsquo;an-ı Kerim, detay konumdaki h&uuml;k&uuml;mlerinde y&uuml;ce Peygamberimizin (s.a.a) a&ccedil;ıklamasına ihtiya&ccedil; duymaktadır.<br />\n	Kur&rsquo;an-ı Kerim, konuyla ilintili olarak ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Allah&#39;ın, fethedilen k&ouml;ylerin mallarından Peygamberine verdiği gan&icirc;metler artık Allah&#39;ındır ve Peygamberin ve yakınların ve yetimlerin ve yoksulların ve yolda kalmışların; bu da, o malın, sizin i&ccedil;inizdeki zenginlerin ellerinde devreden bir mal, bir serm&acirc;ye olmaması i&ccedil;indir ve Peygamber, size ne verirse alın onu ve neden vazge&ccedil;menizi emrederse vazge&ccedil;in ondan ve &ccedil;ekinin Allah&#39;tan; ş&uuml;phe yok ki Allah&#39;ın az&acirc;bı &ccedil;etindir.&rdquo; [18]<br />\n	Bunu, Kur&rsquo;an-ı Kerim&rsquo;in namazı farz kıldığı ayetlerden biriyle ş&ouml;yle &ouml;rneklendirebiliriz:<br />\n	&laquo;&ldquo;Namaz kılın, zek&acirc;t verin, r&uuml;k&ucirc; edin r&uuml;k&ucirc; edenlerle (ve namazı cemaatle kılın).&rdquo; [19]<br />\n	Başta y&uuml;ce Peygamberimiz (s.a.a) olmak &uuml;zere Ehl-i beyti, bu genel h&uuml;km&uuml;n ayrıntılarını beyan etmiş ve ş&ouml;yle buyurmuşlardır:<br />\n	&ldquo;Allah Resul&uuml; (s.a.a) miraca &ccedil;ıkıp namazı &ouml;ğrendikten sonra &uuml;mmetine, &lsquo;Benim namaz kılışımı g&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi namaz kılın!&rsquo; buyurmuştur.&rdquo; [20]<br />\n	Bu ger&ccedil;eğin bir diğer &ouml;rneği hac konusudur. Kur&rsquo;an-ı Kerim hac ibadeti hakkında ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Oradadır apa&ccedil;ık deliller ve İbrah&icirc;m&#39;in durağı ve kim oraya girerse emin olur. İnsanlardan, oraya gitmeye g&uuml;c&uuml; yetene, Allah i&ccedil;in gidip o evi ziyaret ederek haccetmesi farzdır. İnk&acirc;r eden eder, Allah ş&uuml;phe yok ki b&uuml;t&uuml;n &acirc;lemlerden m&uuml;stağn&icirc;dir.&rdquo; [21]<br />\n	Allah Resul&uuml;n&uuml;n (s.a.a) bu husustaki buyruğu da ş&ouml;yledir:<br />\n	&ldquo;Hac amellerini benden &ouml;ğrenin!&rdquo; [22]<br />\n	Bunun bir diğer &ouml;rneği de zekat konusudur. Kur&rsquo;an-ı Kerim, zekatın farz olduğunu buyurmuş ve ayrıntılarını ise y&uuml;ce Peygamberimiz (s.a.a) ve Ehl-i beyti beyan etmişlerdir.<br />\n	Kur&rsquo;an-ı Kerim, zekatın farz oluşunu ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ey inananlar, Allah&#39;a, peygambere ve i&ccedil;inizden emredecek kudret ve liyakata sahip olanlara itaat edin. Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne inanıyorsanız bir şeyde ihtil&acirc;fa d&uuml;şt&uuml;n&uuml;z m&uuml; o hususta Allah&#39;a ve Peygambere m&uuml;r&acirc;caat edin; bu hareket, hem hayırlıdır, hem de sonu pek g&uuml;zeldir.&rdquo; [23]<br />\n	İtaat edilmesi Kur&rsquo;an&rsquo;ca farz kılınan &ldquo;ul&rsquo;ul emrin=emir sahiplerinin&rdquo; &ouml;l&ccedil;&uuml;t ve &ouml;rnekleri Peygamberimiz (s.a.a) tarafından beyan edilmiştir.<br />\n	&nbsp; &nbsp; Kur&rsquo;an&rsquo;ın Ehl-i beytten &ouml;ğrenilmesi gerektiğini buyuran hadisler, Kur&rsquo;an&rsquo;ın zahirine değil, batınına y&ouml;neliktir. Yani Kur&rsquo;an&rsquo;ın batınının Ehl-i beytten &ouml;ğrenilmesi gerektiğine dikkat &ccedil;ekmektedir. &Ccedil;&uuml;nk&uuml; eğer Kur&rsquo;an&rsquo;ın zahirinin h&uuml;ccet oluşu hadislere bağlı olsa, bu durumda &ccedil;ıkmaza d&uuml;ş&uuml;lecektir.<br />\n	Y&uuml;ce Peygamberimizin (s.a.a) Kur&rsquo;an&rsquo;ı a&ccedil;ıklaması, Kur&rsquo;an&rsquo;ın a&ccedil;ıklaması dışında değildir; Kur&rsquo;an sınırları i&ccedil;inde bir a&ccedil;ıklama t&uuml;r&uuml;ndendir.<br />\n	&nbsp; &nbsp; &nbsp; M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ve Allah&rsquo;ın kitabı karşınızda durmaktadır; dili asla yorulmaz bir konuşmacıdır.&rdquo; [24]<br />\n	Bu bağlamda şu konuya dikkat &ccedil;ekmek ve şu noktanın altını &ccedil;izmek gerekir: Kur&rsquo;an-ı Kerim, her zaman konuşan ve her zaman i&ccedil;in de zamana uygun s&ouml;z&uuml; olan bir kitabtır.<br />\n	Y&uuml;ce Peygamberimizin (s.a.a) Kur&rsquo;an&rsquo;ı a&ccedil;ıklaması, insanların kalplerindeki perdelerin Peygamberimiz tarafından kaldırılması ve b&ouml;ylece Kur&rsquo;an&rsquo;ı anlamalarını sağlaması anlamınadır.<br />\n	Masum imamların (Allah&rsquo;ın selat ve selamı onlara olsun) s&ouml;zlerini delil kabul etmemiz, y&uuml;ce Peygamberimizin (s.a.a) onların s&ouml;zlerini h&uuml;ccet olarak tanıtmasından dolayıdır; Peygamberimizin (s.a.a) s&ouml;z&uuml;n&uuml; delil ve kanıt kabul etmemiz ise, y&uuml;ce Allah&rsquo;ın onun s&ouml;z&uuml;n&uuml; delil kılmasından dolayıdır. Şanı y&uuml;ce Allah bu ger&ccedil;eğe ş&ouml;yle vurgu yapmaktadır:<br />\n	&ldquo;Allah&#39;ın, fethedilen k&ouml;ylerin mallarından Peygamberine verdiği gan&icirc;metler artık Allah&#39;ındır ve Peygamberin ve yakınların ve yetimlerin ve yoksulların ve yolda kalmışların; bu da, o malın, sizin i&ccedil;inizdeki zenginlerin ellerinde devreden bir mal, bir serm&acirc;ye olmaması i&ccedil;indir ve Peygamber, size ne verirse alın onu ve neden vazge&ccedil;menizi emrederse vazge&ccedil;in ondan ve &ccedil;ekinin Allah&#39;tan; ş&uuml;phe yok ki Allah&#39;ın az&acirc;bı &ccedil;etindir.&rdquo; [25]<br />\n	Bu husustaki bir diğer ayet ise ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ey inananlar, Allah&#39;a, peygambere ve i&ccedil;inizden emredecek kudret ve liyakata sahip olanlara itaat edin. Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne inanıyorsanız bir şeyde ihtil&acirc;fa d&uuml;şt&uuml;n&uuml;z m&uuml; o hususta Allah&#39;a ve Peygambere m&uuml;r&acirc;caat edin; bu hareket, hem hayırlıdır, hem de sonu pek g&uuml;zeldir.&rdquo; [26]<br />\n	Kur&rsquo;an-ı Kerim&rsquo;in anlaşılmasına engel olan etkenler vardır; bu ger&ccedil;ek ş&ouml;yle &ouml;rneklendirilebilir: Bilgisizlik, b&ouml;b&uuml;rlenme, g&uuml;nah işleme...<br />\n	Kur&rsquo;an-ı Kerim buna ş&ouml;yle vurgu yapmaktadır:<br />\n	&ldquo;Ne diye Kur&#39;&acirc;n&#39;ı, bir iyice d&uuml;ş&uuml;n&uuml;p taşınmazlar, yoksa g&ouml;n&uuml;llerinde kilitler mi var?&rdquo; [27]<br />\n	Kur&rsquo;an&icirc; hakikat ve &ouml;ğretilere ulaşabilmek i&ccedil;in g&ouml;n&uuml;l temizliği gerekir; g&ouml;nl&uuml;n&uuml; arındıran temiz insanların dışında kimse Kur&rsquo;an&icirc; sırlara vakıf olamaz.<br />\n	Kur&rsquo;an-ı Kerim bu noktaya ş&ouml;yle dikkat &ccedil;ekmektedir:<br />\n	&ldquo;Ş&uuml;phe yok ki bu, y&uuml;ce Kur&rsquo;&acirc;n&#39;dır. Saklanmış bir kitapta. Ona, temiz olanlardan başkaları dokunamaz.&rdquo; [28]<br />\n	Bir diğer ayet ş&ouml;yledir:<br />\n	&ldquo;Ey inananlar, Allah&#39;tan &ccedil;ekinirseniz hayırla şerri ayırt etme kabiliyetini verir size ve su&ccedil;larınızı &ouml;rter, yarlıgar sizi ve Allah, pek b&uuml;y&uuml;k bir l&uuml;tuf ve ihs&acirc;n s&acirc;hibidir.&rdquo; [29]<br />\n	Yine konuyla ilintili bir diğer ayet ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Yery&uuml;z&uuml;nde haksız yere ululuk satanlara &acirc;yetlerimizi idr&acirc;k ettirmeyeceğiz, z&acirc;ten onlar, hangi delili g&ouml;rseler inanmazlar, doğru yolu g&ouml;rseler o yola gitmezler, fakat azgınlık yolunu g&ouml;rd&uuml;ler mi hemen o yola gitmeye koyulurlar; bu da &acirc;yetlerimizi yalan saymalarından ve onlardan gaflet etmelerinden ileri gelir.&rdquo; [30]<br />\n	Bir başka ayet ş&ouml;yledir:<br />\n	&ldquo;Ve k&acirc;fir olanlar, dediler ki: Şu Kur&#39;&acirc;n&#39;ı dinlemeyin ve okunurken g&uuml;r&uuml;lt&uuml; edin, bağırıp &ccedil;ağırın da onun sesini bastırın.&rdquo; [31]<br />\n	Yine bir diğer ayet ş&ouml;yledir:<br />\n	&ldquo;Ve ger&ccedil;ekten de ben, onları, sen yarlıgayasın, su&ccedil;larını &ouml;rtesin diye ne vakit &ccedil;ağırdıysam parmaklarıyla kulaklarını tıkadılar ve elbiselerine b&uuml;r&uuml;nd&uuml;ler ve ısr&acirc;r ettiler ve ululandık&ccedil;a ululanmaya kalkıştılar.&rdquo; [32]<br />\n	Konuya temas eden bir başka ayet de ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Kur&#39;&acirc;n okuduğun zaman seninle &acirc;hirete inanmayanların arasına gizli bir perde gereriz biz.&rdquo; [33]</p>\n\n<p>\n	------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Nis&acirc;, 174<br />\n	&nbsp;[2] Bihar&rsquo;&uuml;l Envar, c: 75, s: 278<br />\n	&nbsp;[3] Hac, 29<br />\n	&nbsp;[4] Bihar&rsquo;&uuml;l Envar, c:89, s: 84<br />\n	&nbsp;[5] Bihar&rsquo;&uuml;l Envar, c: 89, s: 91<br />\n	[6] Usul-u Kafi, c: 1, s: 60<br />\n	&nbsp;[7] M&uuml;ddessir, 31<br />\n	&nbsp;[8] Kalem, 52<br />\n	&nbsp;[9] Sebe, 28<br />\n	&nbsp;[10] Nahl, 89<br />\n	&nbsp;[11] Bihar&rsquo;&uuml;l Envar, c: 89, s: 216<br />\n	&nbsp;[12] Ves&acirc;il&rsquo;uş Şia, c: 18, s: 136<br />\n	&nbsp;[13] Bihar&rsquo;&uuml;l Envar, c: 89, s: 78<br />\n	[14] Bihar&rsquo;&uuml;l Envar, c: 89, s: 88<br />\n	&nbsp;[15] Bihar&rsquo;&uuml;l Envar, c: 89, s: 88<br />\n	&nbsp;[16] Bihar&rsquo;&uuml;l Envar, c: 89, s: 88<br />\n	&nbsp;[17] Bihar&rsquo;&uuml;l Envar, c: 89, s: 89<br />\n	&nbsp;[18] Haşr, 7<br />\n	&nbsp;[19] Bakara, 43<br />\n	&nbsp;[20] Bihar&rsquo;&uuml;l Envar, c: 85, s: 279<br />\n	&nbsp;[21] &Acirc;l-i İmran, 97<br />\n	&nbsp;[22] Bihar&rsquo;&uuml;l Envar, c: 82, s: 279<br />\n	[23] Nis&acirc;, 59<br />\n	&nbsp;[24] Nehc&rsquo;&uuml;l Belağa, 133. hutbe<br />\n	&nbsp;[25] Haşr, 7<br />\n	&nbsp;[26] Nis&acirc;, 59<br />\n	&nbsp;[27] Muhammed (s.a.a), 24<br />\n	&nbsp;[28] Vakıa, 77-79<br />\n	&nbsp;[29] Enfal, 29<br />\n	[30] A&rsquo;raf, 146<br />\n	&nbsp;[31] Fussilet, 26<br />\n	&nbsp;[32] Nuh, 7<br />\n	&nbsp;[33] İsra, 45<br />\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Kur’an’ın Hakikatine Ulaşmak','','publish','closed','open','','kuranin-hakikatine-ulasmak','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2973',0,'post','',0),(2974,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;Kur&rsquo;an-ı Kerim canlı bir varlıktır; insanların amel, ahlak ve inan&ccedil;larına şahittir; kıyamette de insan ile uyumlu bir s&ucirc;rette ortaya &ccedil;ıkacaktır. İşte bu Kur&rsquo;an-ı Kerim, kendisine bağlı ve saygısını g&ouml;zeten kimseye şefaat edecektir; saygısını g&ouml;zetmeyen ve bağlı olmayan kimselerden de şikayet edecektir. Kur&rsquo;an hem sakındırmakta ve hem de emretmekte. Kur&rsquo;an-ı Kerim, b&uuml;t&uuml;n insanları cennete girmeye emretmekte ve cehennemden de sakındırmaktadır. D&uuml;nya hayatında Kur&rsquo;an&rsquo;ın emir ve nehyine uyan, Kur&rsquo;an&rsquo;ın diline aşina olan, m&uuml;sait bir hali olup Kur&rsquo;an&icirc; rahmet yağmurundan yararlanan insanlar, kıyamet g&uuml;n&uuml; Kur&rsquo;an&rsquo;ın şefaatinden yararlanacaklardır. Kur&rsquo;an-ı Kerim, y&uuml;ce Allah&rsquo;ın rahmet yağmuru mesabesindedir.<br />\n	Varlık letafetinde &ccedil;ekişme olmayan yağmur<br />\n	Bah&ccedil;ede lale yeşertir, tuzlakta diken<br />\n	&nbsp; &nbsp; &nbsp; &nbsp; Bu bağlamda Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ve biz, Kur&#39;&acirc;n&rsquo;dan, inananlara şif&acirc; ve rahmet olan &acirc;yetleri indirmedeyiz ve bunlar, z&acirc;limlerin ancak ziyanlarını arttırır.&rdquo; [1]<br />\n	&nbsp; &nbsp; &nbsp; Eğer insan, Kur&rsquo;an-ı Kerim&rsquo;in hizmetinde olabilecek kapasitede olsa, Kur&rsquo;an devletinin ışığında devlete ulaşacaktır.<br />\n	Ey Hafız, fakirlikte ve karanlık gecelerin halvetinde<br />\n	Dilinde dua ve Kur&rsquo;an dersi olduk&ccedil;a sana keder yok<br />\n	Hafız gibi seher uyaklığı ve esenlik dileği<br />\n	Ne yapabildiysem, hep Kur&rsquo;an devletiyledir<br />\n	&nbsp;İnsan Kur&rsquo;an sayesinde hem d&uuml;nya, hem ahiret ve hem de mevla ziyaretine ulaşır.<br />\n	&nbsp; &nbsp; &nbsp; &nbsp; &nbsp;İmam Cafer-i Sadık (a.s), babaları aracılığıyla Allah Resul&uuml;nden (s.a.a) ş&ouml;yle rivayet etmektedir:<br />\n	&ldquo;Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: Ey insanlar! Siz şimdi d&uuml;nyadasınız/uzlaşı evindesiniz. Yolculuğun başındasınız ve hızla g&ouml;t&uuml;r&uuml;leceksiniz. G&ouml;r&uuml;yorsunuz ki gece, g&uuml;nd&uuml;z, g&uuml;neş ve ay her yeniyi eskitmektedir; her uzağı yakınlaştırmaktadır ve vaadedileni getirmektedir. O halde uzak yolunuz i&ccedil;in vesile/ara&ccedil;lar toplayın.<br />\n	Mikdat b. Esved ayağa kalkıp dedi: Ey Allah&rsquo;ın Resul&uuml; (s.a.a), uzlaşı evi ne anlama gelmektedir?<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Allah Resul&uuml; (s.a.a) buyurdu: Ulaştırıcı (insanı kabre veya ahiret menzillerine ulaştırılması &uuml;zere o evde iyi ameller biriktirme) ve ayırıcı ( insanı d&uuml;nya bağımlılıklarından ayıran) evdir. O halde fitneler, karanlık geceler gibi &uuml;zerinize &ccedil;ullandığında Kur&rsquo;an&rsquo;a y&ouml;nelin. &Ccedil;&uuml;nk&uuml; onun şefaati, (ona uyan kimse hakkında) kabul edilir; k&ouml;t&uuml;l&uuml;klerden haber verir ve s&ouml;z&uuml; de (ona uymayan kimse hakkında) doğrulanır. Onu kendine kılavuz edineni cennete y&ouml;neltir ve (ondan &ouml;ne ge&ccedil;ip) onu geride bırakan kimseyi ise cehenneme s&uuml;r&uuml;kler. Kur&rsquo;an, yolların en g&uuml;zeline y&ouml;nelten kılavuzdur; ondadır b&ouml;l&uuml;mleme, a&ccedil;ıklama ve (ger&ccedil;ekleri) elde etme. Odur (hakkı ve batılı) ayıran. Şaka değildir o. Onun bir zahiri vardır; bir de batını. Zahiri h&uuml;k&uuml;m/emirdir; batını ise ilimdir. Zahiri g&uuml;zelliktir; batını ise derindir. Kur&rsquo;an&rsquo;ın yıldızları vardır ve yıldızların da yıldızları vardır. İlgin&ccedil;likleri sayılamaz, acayiplikleri eskimez. Ondadır hidayet &ccedil;erağları, hikmet nuru. Kur&rsquo;an, sıfatı (Allame Meclis&icirc; (r.a): Mağfiret sıfatları, tanıma ve h&uuml;k&uuml;m &ccedil;ıkarsama sıfatları) tanıyan kimse i&ccedil;in irfan kılavuzudur. &Ouml;yleyse incelikleri g&ouml;rebilen kimse, onun sıfatını algılayıncaya kadar dikkatle bakmalıdır ki helaketten kurtulabilsin ve &ccedil;aresizlikten kurtuluş yolunu bulabilsin. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nmek, basiretlinin kalbinin hayatıdır. Aydınlık arayan kimsenin karanlıklarda ancak ışık ile yol alabildiği gibi siz de iyi kurtuluş yolunu se&ccedil;meli ve az beklemelisiniz.&rdquo; [2]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Bu hadiste dikkat edilmesi gereken &ouml;nemli noktalardan bazıları şunlardır:<br />\n	a-Fitnelerle y&uuml;z y&uuml;ze gelindiğinde, zorluklarla karşılaşıldığında ve ş&uuml;phelere d&uuml;ş&uuml;ld&uuml;ğ&uuml;nde Kur&rsquo;an&rsquo;a sığınmak ve ilm&icirc; ve amel&icirc; sıkıntıları Kur&rsquo;an&rsquo;la aşmak gerekir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n sıkıntılar, Kur&rsquo;an&rsquo;a bağlı olmamaktan ve ondan uzak kalmaktan kaynaklanmaktadır.<br />\n	b-Kur&rsquo;an&rsquo;a uymakla saadet ve cennet kazanılır.<br />\n	c-Kur&rsquo;an-ı Kerim insanı en g&uuml;zel, en sağlıklı ve en g&uuml;venilir yola y&ouml;nlendirir.<br />\n	Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Ş&uuml;phe yok ki bu Kur&rsquo;&acirc;n, insanları en doğru bir yola sevk eder ve iyi işlerde bulunan inanmış kimselere, ger&ccedil;ekten de b&uuml;y&uuml;k bir m&uuml;k&acirc;f&acirc;ta n&acirc;il olacaklarını m&uuml;jdeler.&rdquo; [3]<br />\n	&nbsp; &nbsp; &nbsp; İmam Muhammed-i Bakır&rsquo;dan (a.s) ş&ouml;yle rivayet edilmiştir:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Ey Saad, Kur&rsquo;an&rsquo;ı &ouml;ğrenin! &Ccedil;&uuml;nk&uuml; Kur&rsquo;an, kıyamet g&uuml;n&uuml; en g&uuml;zel s&ucirc;rette g&ouml;r&uuml;necek ve mahlukat ona bakacaktır... Kur&rsquo;an, izzet sahibi Rabbin huzuruna &ccedil;ıkacak ve şanı y&uuml;ce Allah onu ş&ouml;yle sesleyecektir: Ey yery&uuml;z&uuml;ndeki h&uuml;ccetim ve konuşan sadık kelamım, başını kaldır! İsteğin verilecek ve şefaatin kabul edilecektir.&rdquo; [4]<br />\n	&nbsp; &nbsp; &nbsp; &nbsp;Bu hadiste de dikkat edilmesi gereken noktalar ş&ouml;yle sıralanabilir:<br />\n	a-Kur&rsquo;an d&uuml;nyada en g&uuml;zel varlık olduğu i&ccedil;in kıyamette de en g&uuml;zel s&ucirc;rette g&ouml;r&uuml;lecektir.<br />\n	b-Kur&rsquo;an, Allah&rsquo;ın huzurunda şikayet edecektir.<br />\n	c-Y&uuml;ce Allah Kur&rsquo;an&rsquo;ı, yaratılmışlar &uuml;zerindeki h&uuml;cceti olarak muhatap kılacak, isteğinin verileceğini ve şefaatinin de kabul edileceğini buyuracaktır.<br />\n	&nbsp; &nbsp; &nbsp; Kur&rsquo;an-ı Kerim kıyamette, Kur&rsquo;an&rsquo;dan bir ayetle aşina olup g&uuml;nah işleyen veya alkoll&uuml; i&ccedil;eceklerden i&ccedil;en kimseyi şikayet edecektir.<br />\n	&nbsp; &nbsp; &nbsp; Y&uuml;ce Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmaktadır:<br />\n	&nbsp; &nbsp; &nbsp; &ldquo;Allah Resul&uuml; (s.a.a) Şam halkına ş&ouml;yle buyurdu: Beni hak &uuml;zere se&ccedil;en Allah&rsquo;a andolsun ki, kalbinde bir ayet olup da i&ccedil;ki i&ccedil;en kimse (bilmelidir ki) o ayetin her bir harfi kıyamette Allah&rsquo;ın huzurunda o şahısla d&uuml;şmanlık edecektir. Kur&rsquo;an&rsquo;ın d&uuml;şmanlık ettiği kimseye Allah da d&uuml;şman olacaktır. Allah&rsquo;ın d&uuml;şmanlık ettiği kimse ise cehenneme atılacaktır.&rdquo; [5]<br />\n	&nbsp; &nbsp; &nbsp; Bu hadisten anlaşılmaktadır ki Kur&rsquo;an-ı Kerim de diğer canlı varlıklar gibi insanlar hakkında sevgi ve nefret, dostluk ve d&uuml;şmanlık besleyecektir. Kur&rsquo;an-ı Kerim dostlarına karşı dost&ccedil;a ve şefkatle, d&uuml;şmanlarına karşı da d&uuml;şmanca davranacaktır.</p>\n\n<p>\n	----------------------------------------------------------------------------</p>\n\n<p>\n	[1] İsra, 82<br />\n	[2] Usul-u Kafi, Fazl&rsquo;il Kur&rsquo;an babı, 2. hadis<br />\n	[3] İsra, 9<br />\n	[4] Ves&acirc;il&rsquo;uş Şia, c: 6, s: 165<br />\n	[5] M&uuml;stedrek&rsquo;&uuml;l Ves&acirc;il, c: 17, s: 46</p>','Kur’an’ın Şefaat Ve Şikayeti','','publish','closed','open','','kuranin-sefaat-ve-sikayeti','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2974',0,'post','',0),(2975,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<h2>\n	TAHRİFİN ANLAMI</h2>\n\n<p>\n	&nbsp; R&acirc;gıb-ı Isfah&acirc;n&icirc;, &ldquo;M&uuml;fred&acirc;t&rdquo; kitabında ş&ouml;yle diyor: &ldquo;Bir kelimeyi tahrif etmek, o kelimeyi iki farklı anlam ve m&acirc;n&acirc; verebilecek şekilde s&ouml;ylemektir.&rdquo;<br />\n	&nbsp; Yukarıdaki ifade, kelime yapısı &uuml;zerinde ger&ccedil;ekleşen tahriften ziyade m&acirc;n&acirc;sındaki tahrife değinmektedir.<br />\n	Allah (c.c.), Kur&rsquo;an-ı Ker&icirc;m&rsquo;de m&acirc;nev&icirc; tahrife (anlam tarifine) değinerek ş&ouml;yle buyurmaktadır: &ldquo;Yahudilerin bir b&ouml;l&uuml;m&uuml;, kelimeleri (Allah&rsquo;ın s&ouml;zlerini) asıl m&acirc;n&acirc;larından saptırırlar.&rdquo;[1]<br />\n	&nbsp; Bu ayet, Yahudilerin, kelimelerin zahirini korumalarına rağmen, onları asıl m&acirc;n&acirc;larından uzaklaştırıp başka m&acirc;n&acirc;lara yorumladıklarını bildiriyor.<br />\n	&nbsp; &ldquo;Tahrif&rdquo; kelimesi, m&acirc;n&acirc;daki tahrif anlamına gelmesine rağmen, kelime yapısındaki tahrif m&acirc;n&acirc;sında da kullanılmıştır. Bu a&ccedil;ıklamaya g&ouml;re; tahrif, m&acirc;nev&icirc; ve lafz&icirc; olmak &uuml;zere iki kısma ayrılır:<br />\n	<strong>1. M&Acirc;NEV&Icirc; TAHRİF:</strong><br />\n	&nbsp; Kur&rsquo;an-ı Kerim &uuml;zerinde m&acirc;nev&icirc; tahrif teşebb&uuml;sleri maalesef olmuştur. Bu t&uuml;r tahriflerin en yaygın olan şekli, ayetleri asıl m&acirc;n&acirc;sından &ccedil;ıkarıp başka bir anlama yapılan yorumlarlardır. Bu gibi yorumlar, genelde birtakım mezheb&icirc; g&ouml;r&uuml;şleri desteklemek amacıyla yapılmıştır.<br />\n	&nbsp; İmam Muhammed B&acirc;kır aleyhisselam, bu gibi tahrifler hakında ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Onlar, Kur&rsquo;an&rsquo;ın harflerini korudular, ama m&acirc;n&acirc;sını tahrif ettiler; lafzını başkalarına aktardılar, ama m&acirc;n&acirc;sına dikkat ve riayet etmediler.&rdquo;<br />\n	<strong>2. LAFZ&Icirc; TAHRİF:</strong><br />\n	&nbsp; Bu t&uuml;r bir tahrifin olduğu, sadece bazı zayıf rivayetlerde yer almıştır. Bu rivayetler, genelde Ehl-i S&uuml;nnet yoluyla, bazen de Şia yoluyla nakledilmiştir.<br />\n	&nbsp; Bu rivayetler, parmakla sayılacak kadar azdır ve bazı Şii veya S&uuml;nni muhaddislerinin dışında herkes tarafından reddedilmektedir.</p>\n\n<h2>\n	KUR&rsquo;AN&rsquo;IN TAHRİF EDİLMEDİĞİNE DAİR KUR&rsquo;AN&rsquo;DAN DELİLLER<br />\n	&nbsp;</h2>\n\n<h2>\n	<span style=\"line-height: 1.6em; font-size: 13px;\">Bazı m&uuml;fessirler, Kur&rsquo;an&rsquo;ın tahrif edilmediğini ayetlerle ispatlamışlardır.</span><span style=\"font-size: 13px; line-height: 1.6em;\">Şimdi bu konuyla ilgili bazı ayetleri nakledelim:</span></h2>\n\n<p>\n	&nbsp; &nbsp;<strong style=\"line-height: 1.6em;\">BİRİNCİ DELİL</strong></p>\n\n<p>\n	&ldquo;Zikr&rsquo;i (Kur&rsquo;an&rsquo;ı) biz indirdik ve do?rusu onun koruyucusu da biziz.&rdquo;[2]<br />\n	&nbsp; All&acirc;me Tabataba&icirc; (r.a), bu ayet hakkında ş&ouml;yle diyor:<br />\n	&ldquo;Kur&rsquo;an hayat dolu ebed&icirc; bir zikirdir. Yok olmak, eksilmek ve fazlalaştırılmaktan korunmuştur. Kur&rsquo;an&rsquo;ın muhtevasında herhangi bir değişikliğin meydana gelmesi sonucu, hakikatleri ve ilah&icirc; maarifi a&ccedil;ıklayıcı olma &ouml;zelliğini kaybetmesi ve b&ouml;ylece Allah&rsquo;ın zikri olmaktan &ccedil;ıkması m&uuml;mk&uuml;n değildir. Bu ayet, Kur&rsquo;an-ı Kerim&rsquo;in zikir olduğunu ve nazil olduktan sonra &ccedil;eşitli tahriflerden sonsuza dek korunacağını bildiriyor.&rdquo;[3]<br />\n	&nbsp; Zemahşer&icirc;, mezkur ayet hakkında ş&ouml;yle diyor:<br />\n	&ldquo;Ge&ccedil;miş kitapların aksine, Kur&rsquo;an&rsquo;ı tahrif olmaktan koruyan Allah&rsquo;ın kendisidir. Y&uuml;ce Allah&rsquo;ın, Kur&rsquo;an&rsquo;ı t&uuml;m değişim ve tahriflerden mahfuz kılması ve buna &ouml;zel bir &ouml;nem vermesi, Kur&rsquo;an&rsquo;ın bir mucize olduğunu g&ouml;sterir. Aksi takdirde, Allah kel&acirc;mı olmayan s&ouml;zlerde eksilme ve fazlalık olduğu gibi, Kur&rsquo;an&rsquo;da da eksilme ve fazlalıklar meydana gelirdi.&rdquo;[4]<br />\n	&nbsp; Ayetullah Ho&icirc; (r.a) ise, bu konuda ş&ouml;yle diyor:<br />\n	&ldquo;Bu ayet, Kur&rsquo;an&rsquo;ın t&uuml;m tahriflerden korunduğunu ve hainlerin pis elleriyle Kur&rsquo;an&rsquo;da herhangi bir değişikliği ve tahrifi meydana getiremediklerini ve hi&ccedil;bir fitnecinin oyuncağı olamayacağını vurguluyor.&rdquo;[5]<br />\n	&nbsp; Fahr-i R&acirc;z&icirc;, bu ayeti a&ccedil;ıklarken ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme ve fazlalaşma tahrifinden koruyacağız.&rdquo;[6]<br />\n	Feyz-i Kaşan&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme, fazlalaşma ve değiştirilme tahrifinden koruyacağız.&rdquo;[7]<br />\n	Ebu Ali Tabers&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Yani, biz Kur&rsquo;an&rsquo;ı her &ccedil;eşit eksilme ve fazlalaşma tahrifinden koruyacağız. Bu ayet hakkında Hasan&rsquo;dan ş&ouml;yle nakledilmiştir: Allah (c.c.) Kur&rsquo;an&rsquo;ı nazil ettiği şekilde koruyacağını &uuml;stlenmiş, İslam &uuml;mmetini bu Kur&rsquo;an&rsquo;ı nesilden nesile aynen aktarmakla g&ouml;revlendirmiştir; Peygamber&rsquo;in davetini kabul edenlerin hepsine h&uuml;cceti tamamlamaları i&ccedil;in bu durumun kıyamete dek devam etmesini emretmiştir.&rdquo;[8]<br />\n	&nbsp;</p>\n\n<h2>\n	&nbsp; BU DELİL HAKKINDAKİ SORULAR VE CEVAPLAR:<br />\n	&nbsp;</h2>\n\n<p>\n	<strong>BİRİNCİ SORU:</strong> Bu ayet, Kur&rsquo;an&rsquo;ın her zaman, her yerde ve herkesin yanında t&uuml;m tahriflerden mahfuz kaldığına delalet etmez. Kur&rsquo;an&rsquo;ın yalnız bir kısım insanların yanında mahfuz olarak kalması, ayetin ge&ccedil;erliliği i&ccedil;in yeterlidir, herkesin yanında mahfuz olması gerekmez. Ayet, b&ouml;yle bir m&acirc;n&acirc;yı ifade etmiyor.<br />\n	<strong>&nbsp; CEVAP</strong>: Bu ayetin bu m&acirc;n&acirc;ya geldiğini d&uuml;ş&uuml;nmek doğru değildir. Zira y&uuml;ce Allah, Kur&rsquo;an&rsquo;ı evrensel ve t&uuml;m insanları doğru yola hidayet etmek gayesiyle nazil etmiştir. Dolayısıyla, Kur&rsquo;an&rsquo;ın yalnız bazı şahısların yanında tahriflerden mahfuz kalması, bu gaye i&ccedil;in yeterli değildir. Eğer Kur&rsquo;an&rsquo;ı halkı hidayete eriştirmek gayesiyle nazil etmeseydi, onu &ldquo;Levh-i Mahfuz&rdquo;da[9] koruması yerterli olurdu. Ama Kur&rsquo;an&rsquo;ı hidayet amacıyla indirdiği i&ccedil;in onu her zaman, her yerde ve herkesin yanında t&uuml;m tahriflerden koruması gerekir.<br />\n	&nbsp; Ayetullah Ho&icirc; (r.a) bu ş&uuml;phenin cevabında ş&ouml;yle diyor: Bu ayetteki &ldquo;zikir&rdquo;den maksat, Peygamber&rsquo;e (s.a.a) nazil olan Kur&rsquo;an-ı Kerim&rsquo;dir ve &ldquo;onu korumak&rdquo;, onu başkalarının oyuncağı olmaktan ve zayi olmaktan korumak ve b&uuml;t&uuml;n insanların o ilah&icirc; mesaja ulaşabilmesini m&uuml;mk&uuml;n kılmak demektir. Nitekim, halk dilinde; &ldquo;Filan kasidenin her hakkı mahfuzdur.&rdquo; denildiği zaman, o kasidenin korunmasına rağmen, herkesin elinin ona ulaşabileceği kastedilir.&rdquo;[10]<br />\n	<strong>&nbsp; İKİNCİ SORU</strong>: Bazı M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayan &uuml;lkelerde basılan Kur&rsquo;an&rsquo;larda bazı ayet ve kelimeler yanlışlıkla eksik veya yerleri değişik d&uuml;şecek şekilde basılmaktadır. Acaba bu, bir nevi tahrif değil midir? Ve eğer mezkur ayet, Kur&rsquo;an&rsquo;ın t&uuml;m tahriflerden korunmuş olduğunu ifade ediyorsa, bu soruyu nasıl cevaplandırıyorsunuz?<br />\n	<strong>&nbsp; CEVAP</strong>: Bazen matbaa hatası olarak Kur&rsquo;an&rsquo;larda meydana gelen eksiklikler veya değişikliklerin, Kur&rsquo;an&rsquo;ın Allah tarafından mahfuz kalmasıyla hi&ccedil;bir &ccedil;elişkisi yoktur. Zira b&ouml;yle yanlışlıklar, Kur&rsquo;an&rsquo;ın yeniden doğru ve hatasız basılmasıyla ortadan kaldırılır, b&ouml;ylece bu yanlışlıklar d&uuml;zeltilir ve Allah&rsquo;ın ayeti ile Allah&rsquo;ın ayeti olmayan bir şey birbirine hangisinin ayet olduğu anlaşılmayacak bir şekilde karışmaz.<br />\n	<strong>&nbsp; &Uuml;&Ccedil;&Uuml;NC&Uuml; SORU</strong>: Kur&rsquo;an&rsquo;ın tahrif olmadığına dair Kur&rsquo;an&rsquo;dan delil getirmek doğru değildir. Zira, delil olarak getirdiğiniz ayetin kendisi de tahrif olmuş olabilir. &Ouml;yleyse mezkur ayette de tahrif olmaz ihtimali olduğuna g&ouml;re, bunu delil olarak getirmek doğru değildir.<br />\n	<strong>&nbsp; CEVAP</strong>: B&uuml;t&uuml;n İslam alimleri, bu ayetin tahrif olmadığına dair ittifak etmişlerdir. Hi&ccedil; kimse de bu ayetin tahrif edildiğini iddia etmemiştr. Kaldı ki, tahrif yapmak isteyen şahsın da, ilk &ouml;nce bu ayeti tahrif etmesi gerekirdi. &Ccedil;&uuml;nk&uuml; bu ayet, tahrif konusunda kilit bir ayettir ve bu ayeti bu halinden &ccedil;ıkarmadığı m&uuml;ddet&ccedil;e, yapacağı her t&uuml;rl&uuml; tahrif bu ayetle reddedileceği i&ccedil;in, faydasız olacaktır. &Ouml;yleyse, tahrif yapmak isteyen birinin, b&ouml;yle bir ifadeyi Kur&rsquo;an&rsquo;a sokmuş olması d&uuml;ş&uuml;n&uuml;lemez. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir ifadeyi Kur&rsquo;an&rsquo;a eklemekle, kendi tahrifinin &ouml;n&uuml;n&uuml; almış olur ve daha sonra tahrifte bulunmak isteyenin &ouml;n&uuml;ne engel koymuş olur. Her halde Kur&rsquo;an&rsquo;ı tahrif etmek isteyen, Kur&rsquo;an&rsquo;ın tahrif edilmesinin &ouml;n&uuml;ne, b&ouml;yle bir ifade artırarak, set &ccedil;ekmek istemez.</p>\n\n<h2>\n	&nbsp; İKİNCİ DELİL :</h2>\n\n<p>\n	&ldquo;O aziz bir kitaptır; b&acirc;tıl ona &ouml;n&uuml;nden de, ardından da gelemez. O, hikmet sahibi, &ccedil;ok &ouml;v&uuml;len (Allah) tarafından indirilmiştir.&rdquo;[11]<br />\n	&nbsp; Bu ayet, Kur&rsquo;an&rsquo;ın tahrif edilmediğine dair delil getirilen ayetlerden biridir. Kur&rsquo;an&rsquo;a b&acirc;tıl s&ouml;z&uuml;n ulaşması ve hi&ccedil;bir değişikliğin meydana gelmesi, bu ilah&icirc; deliller ışığında m&uuml;mk&uuml;n değildir. Buna g&ouml;re tarif, b&acirc;tıl s&ouml;z&uuml;n en a&ccedil;ık numunelerinden olduğuna g&ouml;re, hi&ccedil;bir zaman Kur&rsquo;an&rsquo;ın sınırlarından i&ccedil;eriye giremez. Bu konuda All&acirc;me Tabataba&icirc; (r.a) ş&ouml;yle diyor: &ldquo;B&acirc;tıl demek, Kur&rsquo;an&rsquo;ın hakikatlerinin t&uuml;m&uuml;n&uuml;n veya bir b&ouml;l&uuml;m&uuml;n&uuml;n hak olmayan şeylere d&ouml;n&uuml;şmesidir. Veya şeriatın h&uuml;k&uuml;mleri ve ahlak&icirc; değerlerinin bazılarının uygulanamayacak derecede iptalidir. Bu ayet ise, Kur&rsquo;an&rsquo;da b&ouml;yle şeylerin oluşmasını kesin bir dille reddediyor.&rdquo;[12]<br />\n	<br />\n	&nbsp;</p>\n\n<h2>\n	KUR&rsquo;AN&rsquo;IN TAHRİF EDİLMEDİĞİNE DAİR HADİSLERDEN DELİLLER<strong>:</strong><br />\n	&nbsp;</h2>\n\n<p>\n	<strong>BİRİNCİ DELİL</strong><br />\n	&nbsp; Şii ve S&uuml;nni alimler yoluyla Hz. Peygamber ve M&acirc;sum İmamlardan nakledilen m&acirc;n&acirc; y&ouml;n&uuml;nden m&uuml;tevatir olan &ccedil;ok sayıda hadislerde şu m&acirc;n&acirc; ifade edilmiştir: &ldquo;M&uuml;sl&uuml;manların Hz. Peygamber&rsquo;den ve İmamlardan ulaşan hadisleri Kur&rsquo;an&rsquo;a sunmaları gerekir. Kur&rsquo;an&rsquo;a uygun olan hadisleri kabul edip, uymayanları reddetmeleri gerekir.&rdquo;<br />\n	Bu konuda Hz. Peygamber (s.a.a)&rsquo;den şu hadis nakledilmiştir: &ldquo;Benden sonra sizlere bir&ccedil;ok hadis nakledeceklerdir. Sizler, benden size ulaşan hadisleri Kur&rsquo;an&rsquo;a sunun; ona uyanı kabul edin, uymayanı reddedin.&rdquo;<br />\n	Yine ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Her hakkın bir hakikati ve her doğrunun da bir nuru vardır. Sizler, Kur&rsquo;an&rsquo;a uyanını kabul, uymayanını ise reddedin.&rdquo;<br />\n	&nbsp; İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kur&rsquo;an&rsquo;a muhlif olan her hadis b&acirc;tıldır.&rdquo;<br />\n	&nbsp; B&uuml;t&uuml;n hadislerin doğru ve yanliş olmasındaki &ouml;l&ccedil;&uuml; Kur&rsquo;an oldu?una g&ouml;re, Kur&rsquo;an&rsquo;ın kendisinin t&uuml;m tahriflerden korunmuş olması gerekir.<br />\n	&nbsp; Bu hadislerle iki şekilde istidl&acirc;l edilmiştir:<br />\n	1- Kur&rsquo;an, sağlamliğı ve delil olarak başvurulmada ana kaynak olma a&ccedil;ısından, hadislerden &ouml;ncelik taşır. Bu y&uuml;zden, t&uuml;m hadislerin doğru olup olmadığını anlama a&ccedil;ısından Kur&rsquo;an &ouml;l&ccedil;&uuml; olmuştur. Eğer Kur&rsquo;an t&uuml;m tahriflerden mahfuz olmasaydı, hadisleri ona sunmak mantıksız ve anlamsız olurdu.[13]<br />\n	2- Bazı ayetler, Kur&rsquo;an&rsquo;ın tahrif olmadığını a&ccedil;ık&ccedil;a bildirdiği halde, Kur&rsquo;an&rsquo;ın tahrif olduğuna d&acirc;ir bazı hadisler vardır. Ancak bu hadisler, Kur&rsquo;an&rsquo;ın tahrif olmadığını bildiren ayetlere muhalif olduğu i&ccedil;in, Kur&rsquo;an&rsquo;a uymayan hadislerin kenara atılması ve saf dışı bırakılması y&ouml;n&uuml;nde Hz. Peygamber (s.a.a) ve M&acirc;sum İmamlar (a.s)&rsquo;dan nakledilen m&uuml;tevtir hadisler gereğince, onlara itina edilmemelidir.<br />\n	Bu konunda Feyz-i Kaşan&icirc; (r.a) ş&ouml;yle diyor: &ldquo;Hz. Peygamber (s.a.a) ve İmamlar (a.s), kendilerinden m&uuml;tevatir olarak nakledilen rivayetlerde, kendilerine isnat edilen hadislerin onlara ait olup olmadığını anlamamız i&ccedil;in, o hadislerin Kur&rsquo;an&rsquo;a sunulmasını emretmişlerdir, &ldquo;Kur&rsquo;an&rsquo;a uyanı kabul, uymayanı reddedin.&rdquo; diye buyurmuşlardır. Buna g&ouml;re, elimizde mevcut olan Kur&rsquo;an&rsquo;ın tahrif edildiğini kabul edersek, hadisleri ona sunmanın ne gibi bir yararı olabilir ki? Bu y&uuml;zden, Kur&rsquo;an&rsquo;ın tahrif edildiği y&ouml;n&uuml;ndeki hadisleri, Kur&rsquo;an&rsquo;a aykırı ve muhalif olduğu i&ccedil;in, ret veya tevil etmemiz gerekir.&rdquo;[14]<br />\n	&nbsp; Kur&rsquo;an&rsquo;ın m&acirc;n&acirc;ları ve h&uuml;k&uuml;mlerine zarar vermeyecek derecedeki eksilme ve tahrifin olabileceği ş&uuml;phesine karşı vereceğimiz cevap ise şudur: Hadislerin Kur&rsquo;an&rsquo;a sunulması hakkındaki hadislerin anlamıyla ilgili olarak yaptığımız a&ccedil;ıklamaya dikkat edilirse, bu ş&uuml;phenin de cevabı anlaşılmış olur. Kaldı ki, b&ouml;yle bir tahrifin m&uuml;nafıklara ve dal&acirc;let ehline hi&ccedil;bir yararı olmayacağından, kimse b&ouml;yle bir işe yeltenmez. Ayrıca, M&uuml;sl&uuml;manların, &ouml;zellikle de alimlerin, Kur&rsquo;an&rsquo;dan bir noktanın dahi azalmaması ve ona bir noktanın dahi artırılmaması y&ouml;n&uuml;ndeki b&uuml;y&uuml;k &ccedil;abaları ve titizlikleri dikkate alınırsa, bu derecedeki tahrifin de m&uuml;mk&uuml;n olmadığını herkes teslim eder.<br />\n	<strong>&nbsp; İKİNCİ DELİL</strong><br />\n	&nbsp; Kur&rsquo;an&rsquo;ın tahrif olmadığını bildiren hadislerden biri de M&uuml;sl&uuml;manlar arasında tevat&uuml;rler nakledilen &ldquo;SAKALEYN&rdquo; hadisidir. Resulullah (s.av) ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Ben aranızda iki değerli emanet bırakıyorum; Biri hidayet ve nur ile dolu olan Allah&rsquo;ın kitabıdır. sizler ona sarılın ve amel ediniz. (Burada Kur&rsquo;an hakkında bir&ccedil;ok tavsiyelerde bulunmuştur.) Diğeri ise Ehl-i Beytimdir. Sizi Allah&rsquo;a yemin veriyorum Ehl-i Beytimin haklarını koruyunuz (Bu c&uuml;mleyi &uuml;&ccedil; kez tekrarladı.)[15]<br />\n	&nbsp; Kur&rsquo;an&rsquo;a sarılmanın anlamı, Kur&rsquo;an&rsquo;dan nur ve hid&acirc;yet almaktır. Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s) bu konuda ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;Sana Allah&rsquo;ın kitabını amel etmeni tavsiye ediyorum. Zira O, sağlam bir ip, yanan (nurlu) bir meş&acirc;le, kesin şifa veren, suyu tatlı bir kaynak, ona sarılanları t&uuml;m k&ouml;t&uuml;l&uuml;k ve tehlikelerden koruyan ve kurtaran, d&uuml;zeltilmesi gerekmeyen, kendisinde yanlış olmayan, onu &ccedil;ok dinlemek ve ona &ccedil;ok başvurmakla eksilmeyen bir kitaptır.<br />\n	Bu &ouml;yle bir kitaptır ki ona uygun olarak konuşan doğru s&ouml;yleyen ve onunla amel eden kimse herkesin &ouml;nc&uuml;s&uuml;d&uuml;r[16] ve yine ş&ouml;yle buyurmaktadır: &nbsp;&ldquo;Bu Kur&rsquo;an aldatmadan nasihat eden, sapıklığa d&uuml;ş&uuml;rmeden hidayet eden ve doğruyu s&ouml;yleyen bir kitaptır. Onunla oturan şahıs hidayete yaklaşır, sapıklığa d&uuml;şmekten uzaklaşır. Kur&rsquo;an&rsquo;la olan kimse hi&ccedil;bir şeye ihtiya&ccedil; duymaz. Ama ondan uzaklaşan kimse, her şeye bir o kadar muhta&ccedil; olur, kendi dertlerinizi Kur&rsquo;an&rsquo;la tedavi edip zorluklarda ondan yardım dileyiniz. Zira Kur&rsquo;an, k&uuml;f&uuml;r nifak ve sapıklık gibi b&uuml;y&uuml;k hastalıklara şifa verendir.&rdquo;[17]<br />\n	Ve yine ş&ouml;yle buyuruyor:<br />\n	&ldquo;Kur&rsquo;an&rsquo;ın zahiri g&uuml;zel, b&acirc;tını ise derindir. Hayret edilecek mucizeleri t&uuml;kenmez ve yeniliği asla sona ermez. Karanlıklar yalnız onunla aydınlığa kavuşur.[18]<br />\n	Diğer bir hadiste ş&ouml;yle buyuruyor.<br />\n	&ldquo;Kur&rsquo;an&rsquo;da ge&ccedil;mişlerin haberi, geleceklerin mukadderatı ve sizin aranızda uygulayacağınız h&uuml;k&uuml;mler mevcuttur.&rdquo;[19]<br />\n	&nbsp; Hz. Resulullah (s.a.a) de ş&ouml;yle buyuruyor:<br />\n	&ldquo;Siz Kur&rsquo;an&rsquo;a sarıldık&ccedil;a (bağlı olduk&ccedil;a), sapıklığa d&uuml;şmeyeceksiniz.&rdquo;[20]<br />\n	&nbsp; B&uuml;t&uuml;n bu hadislerden, a&ccedil;ık&ccedil;a Kur&rsquo;an&rsquo;ın tahrif olmadığı anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; tahrif olunmuş ve yanlışla dolu olan bir kitabın başkasını doğruya iletebilmesi anlamsızdır.<br />\n	&nbsp;------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Nisa Suresi, 46. ayet.<br />\n	[2] - Hicr Suresi, 19. ayet.<br />\n	[3] - Bkz. el-Mizan Tefsiri, mezkur ayetin a&ccedil;ıklaması.<br />\n	[4] - el-Keşş&acirc;f Tefsiri, c. 3, s. 572.<br />\n	[5] - el-Bey&acirc;n Tefsiri, s. 226.<br />\n	[6] - el-Kebir Tefsiri, c. 19, s. 160 ve 161.<br />\n	[7] - Tefsir-i S&acirc;f&icirc;, c. 1, s. 898, İslamiye Yayınevi baskısı.<br />\n	[8] - Mecma&rsquo;ul-Bey&acirc;n, c. 1, s. 898. Kat&acirc;de, bu ayet hakkında ş&ouml;yle der: &ldquo;Şeytan hi&ccedil;bir b&acirc;tıl s&ouml;z&uuml; Kur&rsquo;an&rsquo;a ekleyemez ve hi&ccedil;bir hak s&ouml;z&uuml; ondan eksiltemez.&rdquo;<br />\n	[9] - Allah&rsquo;ın ezel&icirc; ilminin, k&acirc;inatta olmuş ve olacak şeylerin yazılı olduğu levha.<br />\n	[10] - el-Bey&acirc;n Tefsiri, s. 227 ve 228.<br />\n	[11] - Fussilet Suresi, 41 ve 42. ayetler.<br />\n	[12] - el-Mizan Tefsiri, c. 17, s. 398.<br />\n	[13] - Her &uuml;&ccedil; hadisin kaynağı i&ccedil;in bkz: es-Sahih-u Min Siret&rsquo;in-Neb&icirc;, c. 1, s. 30, Us&ucirc;l&rsquo;&uuml;l-Hanefiyye, s. 43&rsquo;den naklen; Ves&acirc;il&rsquo;&uuml;ş-Şi&acirc;, c. 18, s. 78-79, el-K&acirc;f&icirc;, el-Meh&acirc;sin, el-Em&acirc;l&icirc; ve Abdurrazzak&rsquo;ın Musannef&rsquo;inden naklen; Tehzib-u Tarih-i Dimaşk, c. 15, s. 134; el-Burhan Tefsiri, c. 1, s. 28 ve et-Tibyan Tefsiri, c. 2, s. 28.<br />\n	[14] - Tefsir-i S&acirc;fi c. 1, s. 51.<br />\n	[15] - S&uuml;nen-i D&acirc;rem&icirc;, c. 2, s. 431-432. Bu hadisin kaynağı fazla olduğundan burada zikredemiyoruz. Bkz: el-Gadir, Sekaleyn Hadisi b&ouml;l&uuml;m&uuml;.<br />\n	[16] - Reb&icirc;&rsquo;ul-Ebrar, c. 2, s. 80.<br />\n	[17] - Ravzat&rsquo;ul-Ahb&acirc;r, c. 1, s. 7.<br />\n	[18] - Rab&icirc;&rsquo;ul-Ebrar, c. 2, s. 80.<br />\n	[19] - Ravzat&rsquo;ul-Ahb&acirc;r, c. 1, s. 7.<br />\n	[20] - Musannef-u İbn-i Eb&icirc; Şeybe, c. 10, s. 505. Aynı kitabın hamişinde, S&uuml;neni İbn-i Mace, s. 228&rsquo;den de nakledilmiştir.</p>','Kur\'an\'ın Tahrifi İftirası','','publish','closed','open','','kuranin-tahrifi-iftirasi-2','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2975',0,'post','',0),(2976,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<h2>\n	Kur&#39;an&icirc; Kavramları Saptırmak İ&ccedil;in Uğursuz &Ccedil;abalar &nbsp;</h2>\n\n<p>\n	&nbsp; Kur&#39;an-ı Kerim, ilah&icirc; kanunların en &ouml;nemli ve en sağlam kaynağıdır. B&ouml;yle bir kaynak, Peygamber (s.a.a) vasıtasıyla insanlığa sunulan en b&uuml;y&uuml;k ilah&icirc; hediyedir. Bu y&uuml;zden bu semav&icirc; kitabı doğru ve d&uuml;r&uuml;st bir şekilde anlamak, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar, &ouml;zellikle de Kur&#39;an&#39;ın &ouml;ğretilerini hakkıyla &ouml;ğrenmek isteyenler i&ccedil;in ka&ccedil;ınılmaz bir vazifedir.<br />\n	&nbsp; &Ouml;te yandan Kur&#39;an ilimlerini iyice kavramak herkes i&ccedil;in m&uuml;mk&uuml;n değildir. Halkın genelini bu kaynağa hidayet eden yollardan biri, Kur&#39;an&#39;ın terc&uuml;me ve mealidir.<br />\n	&nbsp; Kur&#39;an&#39;ın terc&uuml;mesi en zor ve dakik olan işlerdendir; herkes b&ouml;yle ağır bir işi yapmaya kadir değildir. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim, beşere ait bir s&ouml;z değildir; has &ouml;zellik ve yapıya sahip olan ilah&icirc; kel&acirc;mdır. M&uuml;tercim, her iki dili iyi bilmesinin yanı sıra, terc&uuml;me edeceği bu metnin y&uuml;ce ilah&icirc; boyutlara sahip olduğuna v&acirc;kıf olmalıdır.<br />\n	&nbsp; Kur&#39;an&#39;ın muhtevası &ccedil;ok derin ve engindir; onun hakikatlerinin &ccedil;oğu, ilah&icirc; bir teyit olmaksızın ve gerekli şartlar kazanılmadan anlaşılamaz. Her şeyden &ouml;nce bu hakikatleri anlamak i&ccedil;in Kur&#39;an&#39;ın ger&ccedil;ek tefsirine v&acirc;kıf olan Peygamber ve Ehl-i Beyt İmamları&#39;nın (a.s) hadislerine m&uuml;racaat etmek gerekir.<br />\n	&nbsp; Bu y&uuml;zden denilebilir ki, Peygamber&#39;in b&uuml;y&uuml;k mucizesi olan Kur&#39;an&#39;ın terc&uuml;mesi, geniş bir bilgiye ve uzmanlığa sahip olmanın yanı sıra, dikkat ve &uuml;st&uuml;n bir kavrayışı da gerektirmektedir. &Uuml;stelik her terc&uuml;mede, &ouml;zellikle Kur&#39;an&#39;ın terc&uuml;mesinde emanete riayet etmek ka&ccedil;ınılmaz bir vazifedir; eğer terc&uuml;me bu esasa dayalı olmazsa, b&ouml;yle bir terc&uuml;menin hi&ccedil;bir değeri olmaz.<br />\n	&nbsp; Bug&uuml;n Kur&#39;an-ı Kerim, 140&#39;tan fazla dile terc&uuml;me edilerek yayınlanmıştır. Bazı dillerde ise onlarca terc&uuml;mesi vardır. &Ouml;rneğin; Urduca 400, Fars&ccedil;a 202, İngilizce 119, T&uuml;rk&ccedil;e 151, Fransızca 36 ve Almanca 36 Kur&#39;an terc&uuml;mesi vardır. Bazı araştırmacılara g&ouml;re, Kur&#39;an&#39;ın Avrupa dillerindeki k&acirc;mil terc&uuml;mesi 450&#39;den fazladır; eksik ve &ouml;zet terc&uuml;meler ise y&uuml;zlercedir.[1]<br />\n	&nbsp; Burada zikredilmeye değer bir nokta şudur ki, doğru bir y&ouml;ntem ve art niyetsiz olarak yapılan y&uuml;zlerce &ccedil;alışmanın yanı sıra, Kur&#39;an hususunda iki t&uuml;rl&uuml; art niyetli &ccedil;aba da eskiden beri var olagelmiştir. Bunlardan biri, İslam d&uuml;nyasının dışından, yani oryantalistler tarafından ve diğeri ise i&ccedil;ten, yani fikir ve inan&ccedil; alanında doğru bir &ccedil;izgiye sahip olmayan s&ouml;zde M&uuml;sl&uuml;man kimseler tarafından yapılmıştır.<br />\n	&nbsp; Bu yazıda her iki alanda yapılmış ve yapılmakta olan bazı uğursuz &ccedil;abalar hakkında a&ccedil;ıklama yapacağız:<br />\n	&nbsp; 1- Kur&#39;an&icirc; Kavramları Tahrif İ&ccedil;in Dıştan Yapılan &Ccedil;aba<br />\n	&nbsp; Yahudi ve Hıristiyan din ve siyaset adamları, İslam&#39;ın Batıya yayıldığını g&ouml;r&uuml;nce, s&ouml;m&uuml;rgecilik ve yayılmacılık hedeflerinin tehlikeye d&uuml;şt&uuml;ğ&uuml;n&uuml; hissettiler. Bu y&uuml;zden Kur&#39;an&#39;ı hedef alarak, İslam ve M&uuml;sl&uuml;manlar aleyhinde geniş bir k&uuml;lt&uuml;rel saldırıya koyuldular. Bu &ccedil;abaları &ccedil;er&ccedil;evesinde, Kur&#39;an ayetlerini yanlış ve garazlı bir şekilde terc&uuml;me ettirmeye başladılar.<br />\n	&nbsp; Onlar, yanlış ve tahrif edilmiş birtakım terc&uuml;melerle, Kur&#39;an&#39;ın azametini yok etmek, onun m&acirc;nev&icirc; otoritesinin &ouml;n&uuml;n&uuml; almak ve Batı milletlerini Kur&#39;an ve onun &ouml;ğretilerinden uzaklaştırmak istiyorlardı.<br />\n	Meşhur araştırmacı Merhum Ebu Abdullah Zencan&icirc;, Tarih&#39;ul-Kur&#39;an adlı kitabında ş&ouml;yle yazıyor:<br />\n	Kur&#39;an&#39;ın Latince&#39;ye ilk terc&uuml;mesi, Milad&icirc; 1143 yılında, y&uuml;ksek r&uuml;tbeli bir Fransız papazı olan Peter the Venerable&#39;nin emri ve finansmanı ile Roboert of Ketton tarafından Hıristiyan bir din adamı ve bir Arap bilginin yardımıyla yapılmıştır.[2]<br />\n	&nbsp; Bu terc&uuml;me, Hıristiyan din adamlarının Kur&#39;an&#39;a reddiye yazmaları i&ccedil;in yapılmıştı. Kur&#39;an&#39;ın Latince terc&uuml;mesi, Milad&icirc; 1543 yılında İsvi&ccedil;re&#39;de basılmıştır. Ama hi&ccedil; kimsenin onu kopya ve m&uuml;tal&acirc;a etmeye hakkı yoktu. &Ccedil;&uuml;nk&uuml; bu baskı gerekli reddiyeden yoksundu. Ama Milad&icirc; 1594 yılında Henkolman&#39;ın terc&uuml;mesi ve daha sonra Milad&icirc; 1598 yılında Marracci&#39;nin terc&uuml;mesi reddiyeyle birlikte yayınlandı. Bazı araştırmacıların yazdığına g&ouml;re, bu terc&uuml;menin bir n&uuml;shası, Beyrut&#39;ta Amerikalı misyonerlere ait k&uuml;t&uuml;phanede mevcuttur.[3]<br />\n	&nbsp; Hıristiyan din adamlarının bu d&uuml;şmanlık ve kinleri b&ouml;ylece devam etmiştir. Hatta Kur&#39;an&#39;ın son zamanlarda yapılan bazı terc&uuml;meleri de reddiyeyle birlikte basılmıştır. Ayrıca, &ouml;teden beri Kur&#39;an&#39;ın değerini d&uuml;ş&uuml;rmek i&ccedil;in, onu ilah&icirc; olmayan bir kitap olarak g&ouml;stermeye &ccedil;alışmış ve Kur&#39;an&#39;a Muhammed&#39;in Kur&#39;an&#39;ı veya T&uuml;rklerin Kur&#39;an&#39;ı gibi &ccedil;eşitli isimler takmış ve nihayet T&uuml;rklerin Peygamberinin Kur&#39;an&#39;ı demekten &ouml;teye ge&ccedil;memişlerdir.<br />\n	&nbsp; Buna g&ouml;re, Batılıların Kur&#39;an&#39;ın terc&uuml;mesinden hedef ve ama&ccedil;larını şu başlıklar altında inceleyebiliriz:<br />\n	<strong>&nbsp; a) İslam&#39;ın Etki ve Yaygınlaşmasını &Ouml;nlemek</strong><br />\n	&nbsp; Siyaset adamlarının, T&uuml;rklerin egemenliğinin t&uuml;m Avrupa&#39;ya genişlemesinden korkmaları, Hıristiyan din adamlarını, Kur&#39;an&#39;ın s&ouml;z&uuml;m ona reddi ve Hz. Peygamber&#39;in aleyhinde &ccedil;eşitli kitaplar basıp yayınlamaya ve b&ouml;ylece Hıristiyanları M&uuml;sl&uuml;manlarla savaşmaya teşvik etmeye sevk etti. Hatta Protestanlığın kurucusu Luter, Kur&#39;an&#39;ın reddinde Latince yazılmış olan Montecroce&#39;nin kitabını Almanca&#39;ya terc&uuml;me etti. Luter, mezkur kitabın &ouml;ns&ouml;z&uuml;nde ş&ouml;yle diyor: Ben bu kitabı daha &ouml;nce okumuştum; ama onun s&ouml;zlerinin doğruluğuna inanmıyordum. Nihayet (1542 yılında) Kur&#39;an&#39;ın bir terc&uuml;mesi elime ge&ccedil;ti; onu m&uuml;tal&acirc;a ettiğimde m&uuml;ellifin İslam&#39;a isnat ettiği şeylerin doğru olduğunu g&ouml;rd&uuml;m. İşte bundan dolayı onu terc&uuml;me etmeye başladım.[4]<br />\n	&nbsp; B&ouml;ylece belli oluyor ki, Kur&#39;an&#39;ın Luter&#39;in tavsiyesi ve yardımıyla Latince ve Almanca&#39;ya &ccedil;evrilip yayınlanması, İslam ve Kur&#39;an&#39;ın hakikatini anlamak i&ccedil;in değil, aksine Kur&#39;an&#39;ı reddetmek ve Hıristiyanları zihn&icirc; ve fikr&icirc; a&ccedil;ıdan M&uuml;sl&uuml;manlarla savaşmaya hazırlamak i&ccedil;inmiş.[5]<br />\n	&nbsp;<strong> b) Misyonerlik Hedeflerini Ger&ccedil;ekleştirmek</strong><br />\n	&nbsp; Doktor Muhammed H&uuml;seyn Ali Sağir, bu konuyla ilgili olarak ve Kur&#39;an-ı Kerim&#39;i Almanca&#39;ya &ccedil;eviren oryantalist m&uuml;tercimden ş&ouml;yle naklediyor:<br />\n	&nbsp; Rudi Paret&#39;e g&ouml;re, 12. y&uuml;zyılın başlarında ve daha sonraki y&uuml;zyıllarda oryantalistlerin &ccedil;abalarının asıl hedefi, misyonerlikten ibarettir. O, daha sonra misyonerliği ş&ouml;yle tanımlıyor: Misyonerlik, M&uuml;sl&uuml;manları İslam&#39;ın b&acirc;tıl bir din olduğuna inandırmak, onları Hıristiyan dinine y&ouml;nlendirmek i&ccedil;in &ccedil;aba sarf etmektir.[6]<br />\n	&nbsp;&nbsp;<strong><span style=\"line-height: 1.6em;\">c) S&ouml;m&uuml;rgecilik Hedeflerine Ulaşmak</span></strong></p>\n\n<p>\n	<span style=\"line-height: 1.6em;\">Batılılar, İslam ve İslam&icirc; &ouml;ğretilerin toplumlar arasında, &ouml;zellikle ha&ccedil;lı seferlerinden sonra &ccedil;abuk&ccedil;a yayılmasını, kendi varlıkları i&ccedil;in b&uuml;y&uuml;k bir tehlike g&ouml;rd&uuml;ler. Bu y&uuml;zden İslam&#39;la m&uuml;cadele etmeye karar verdiler. İslam&icirc; &uuml;lkelerin mill&icirc; servetlerini yağmalamayı da hedef alan bu m&uuml;cadele tasarısı, son d&ouml;nemlerde tam bir hız aldı. Artık asker&icirc; savaşlar yerine yerli işbirlik&ccedil;ileri vasıtasıyla İslam ve M&uuml;sl&uuml;manların aleyhine y&uuml;r&uuml;tt&uuml;kleri k&uuml;lt&uuml;rel saldırıları daha bir artış g&ouml;stermeye başladı.</span></p>\n\n<p>\n	&nbsp; Bu hedefe ulaşmak i&ccedil;in oryantalistler en iyi vesile sayılmaktaydı. Oryantalistler, İslam&icirc; &uuml;lkelerde Batılıların siyas&icirc; ve s&ouml;m&uuml;rgecilik hedeflerini ger&ccedil;ekleştirmek i&ccedil;in, din ve bilim adıyla girip, s&ouml;m&uuml;rgecilerin planlarını uygulanmasına engel olan din g&uuml;c&uuml;n&uuml; M&uuml;sl&uuml;manların elinden almayı planladılar. Onların bu &ccedil;abalarındaki hedeflerini kısaca ş&ouml;yle &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:<br />\n	1- M&uuml;sl&uuml;manları din&icirc; inan&ccedil;larında ş&uuml;pheye d&uuml;ş&uuml;rmek.<br />\n	2- İslam&icirc; &uuml;lk&uuml; ve gayeleri onların g&ouml;zlerinde değersiz kılmak veya k&uuml;&ccedil;&uuml;ltmek.<br />\n	3- Dinin siyasetten ayrı olduğu fikrini M&uuml;sl&uuml;manların zihnine yerleştirmek.<br />\n	4- Mezheb&icirc; ihtil&acirc;fları s&ouml;z konusu ederek İslam&icirc; vahdeti zedelemek.<br />\n	5- Fesat ve başıboşluğu yaymakla M&uuml;sl&uuml;manların irade ve direncini zaafa uğratmak.<br />\n	6- B&ouml;lgesel dilleri yaygınlaştırarak gelecek nesillerin Kur&#39;an&#39;la ilişkisini kesmeye &ccedil;alışmak.<br />\n	&nbsp; Evet; eğer bazı garazlı m&uuml;tercimlerin Kur&#39;an&#39;ın terc&uuml;mesine el attığını g&ouml;r&uuml;yorsak, bu sadece İslam ve M&uuml;sl&uuml;manlar aleyhine fikr&icirc; bir savaşım vermek ve kendi uğursuz emellerini ger&ccedil;ekleştirmek i&ccedil;indir. Oryantalistlerden Cun Talki isminde bir şahıs bu konuda ş&ouml;yle diyor:<br />\n	&nbsp; Biz M&uuml;sl&uuml;manların kitabından yararlanarak İslam aleyhine iyi bir silah hazırlamalı ve bu vesileyle Kur&#39;an&#39;ın k&ouml;k&uuml;n&uuml; kazımalıyız.[7]<br />\n	Bu kadarıyla yetiniyor ve bu konudaki &ouml;rnekleri zikretmeyi ilerideki bir fırsata bırakıyoruz.<br />\n	&nbsp;</p>\n\n<h2>\n	<span style=\"line-height: 1.6em;\">2- Kur&#39;an&icirc; &Ouml;ğretileri Tahrif İ&ccedil;in İ&ccedil;ten Yapılan &Ccedil;aba</span></h2>\n\n<p>\n	&nbsp; Bu sahada biz sadece Kur&#39;an&#39;ın T&uuml;rk&ccedil;e mealleri &uuml;zerinde duracağız. Kur&#39;an&#39;ın T&uuml;rk&ccedil;e meallerini (k&acirc;mil, &ouml;zet ve eksik olan terc&uuml;melerini) g&ouml;zden ge&ccedil;irdiğimizde, bu meallerin sayısının y&uuml;z elliyi aştığını g&ouml;rmekteyiz. Maalesef bu meallerden bazıları, siyas&icirc; veya grupsal garazlar i&ccedil;in yazılmış bulunmakta ve Kur&#39;an&icirc; &ouml;ğretilerin saptırılmasını hedef almış bulunmaktadır.<br />\n	&nbsp; &Ouml;rneğin; 1995 yılında Ankara&#39;da bulunan Ayyıldız Yayınevi tarafından Alevi alimlerinin denetiminden ge&ccedil;tiği iddia edilerek Nazım Nezmi isimli bir şahsın adıyla yayınlanan ve kısa bir s&uuml;re i&ccedil;erisinde &uuml;lkenin her tarafında g&uuml;n&uuml;n meselesi haline gelen Kur&#39;an meali bunun a&ccedil;ık bir &ouml;rneğidir.[8]<br />\n	&nbsp; Burada şu noktayı hatırlatmamız gerekir ki, s&ouml;z konusu mealin Alevi alimleriyle hi&ccedil;bir ilişkisi yoktur. &Ccedil;&uuml;nk&uuml; mealin takriben y&uuml;zde doksanı, Ayin Tabi Efendi&#39;nin[9] terc&uuml;mesinden, geriye kalanı ise H&uuml;seyin Atay ve Yaşar Kutluay&#39;ın meallerinden iktibas edilmiş ve daha sonra bu mealler &uuml;zerinde bazı oynamalar yapılarak bu uğursuz &ccedil;alışma meydana getirilmiştir. Bizzat bu zatın Alevi değil, S&uuml;nni bir aileye mensup olduğu ve Jandarma&#39;nın İstihbarat B&ouml;l&uuml;m&uuml;&#39;n&uuml;n bir emekli subayı olduğu kendi a&ccedil;ıklamasıyla sabittir.<br />\n	&nbsp; Bizce bu mealin Alevi alimlerine isnat edilmesinden gaye, mezkur mealin toplumsal gruplaşma, kutuplaşma ve reaksiyon ortamını g&uuml;&ccedil;lendirerek Alevilerin kendi mezhepleri olan Caferiliğin hakikatlerini bulmalarına engel olmaktır.<br />\n	&nbsp; Şimdi konunun aydınlık kazanması i&ccedil;in mezkur mealdeki a&ccedil;ık saptırmalardan birka&ccedil; &ouml;rnek verelim:<br />\n	&nbsp; 1- Namazla ilgili ayetleri tahrif ederek onları dua anlamında terc&uuml;me etmiştir. &Ouml;rneğin; Bakara Suresi&#39;nin 238 ve 239. ayetleri ve İsra Suresi&#39;nin 78. ayetinde bu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.<br />\n	&nbsp; 2- İ&ccedil;ki hakkında, ehline helaldir ve ehli olmayana haramdır, diyerek din&icirc; ahk&acirc;mı a&ccedil;ık&ccedil;a alay konusu etmekten &ccedil;ekinmemiştir. (Bkz: Nahl Suresi, 68. ayetin mealiyle ilgili dipnot.)<br />\n	&nbsp; Mezkur şahıs tarafından Kur&#39;an&#39;ın tahrif edildiği iddiası, bu mealde vurgulanarak dile getirilmiştir. O, bu mealin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle yazmıştır:<br />\n	&nbsp; Mevcut olan şimdiki Kur&#39;an, tarif olmuş bir Kur&#39;an&#39;dır; asıl Kur&#39;an Ehl-i Beyt&#39;in yanındadır; Hz. Mehdi zuhur edince onu kendisiyle getirecektir.</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Mezkur istatistikler, World Bibliography Oftranstions Of The Meanings Of The Holy Qur&#39;an Printed Translations 1515 - 1980dan verilmiştir.<br />\n	[2]- Keyhan-i Endişe, sayı 28, s. 212-213.<br />\n	[3]- A. k.<br />\n	[4]- A. k.<br />\n	[5]- A. k.<br />\n	[6]- Haver Şinasan ve Pejuhişhai Kur&#39;an&icirc;, s. 18.<br />\n	[7]- Nakş-i Kilisa Der Memalik-i İslam&icirc;, s. 31.<br />\n	[8]- T&uuml;rk&ccedil;e Keyhan, sayı 78 ve 79, yıl 1995.<br />\n	[9]- Bu terc&uuml;me, S&uuml;leyman Fahri tarafından tahkik edilerek sadeleştirilmiş ve Saadet Yayınevi tarafından İstanbul&#39;da birka&ccedil; defa basılmıştır.</p>','Kur\'an Tüm Müslümanların Vahdet Noktası','','publish','closed','open','','kuran-tum-muslumanlarin-vahdet-noktasi-2','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2976',0,'post','',0),(2977,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<p>\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; ve b&uuml;y&uuml;k alimleri Kur&#39;an&#39;ın tahrif edilemeyeceği konusunda a&ccedil;ık&ccedil;a g&ouml;r&uuml;şlerini belirtmiş ve bunun Ehl-i Beyt Mektebinde kesin ve sabit bir inan&ccedil; olduğunu a&ccedil;ıklamışlardır. Nitekim Allame Muhammed H&uuml;seyin Kaşif&#39;ul Gıta bu konuda icma olduğunu zikretmiştir.[1]<br />\n	Şimdi Se&ccedil;kin Alimlerden Bir Ka&ccedil;ının Bu Konuyla İlgili A&ccedil;ıklamalarını Nakledelim:<br />\n	&nbsp; <strong>1- Şeyh&#39;ul-Muhaddis&#39;in Ebu Cafer Saduk (H.381) ş&ouml;yle diyor:</strong><br />\n	Biz inanıyoruz ki, Allah-u Teala&#39;nın Peygamberi Muhammed (s.a.a)&#39;e indirdiği Kur&#39;an şu iki kapak arasında bulunan kitaptır. Yani insanların elinde bulunan Kur&#39;an&#39;dır. Bundan fazla bir şey değildir. Meşhur olduğu &uuml;zere surelerin sayısı 114&#39;d&uuml;r. Kur&#39;an&#39;ın bundan daha fazla olduğu iddiasını bize nisbet edenler yalan s&ouml;ylemektedirler.[2]<br />\n	&nbsp; <strong>&nbsp;2- Şeyh&#39;ut-Taife Ebu Cafer Muhammed Hasan Tusi (h.460) ise Tıbyan Tefsiri&#39;nin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle s&ouml;ylemektedir:</strong><br />\n	&nbsp; Kur&#39;an&#39;ın eksik veya fazla olduğu s&ouml;z&uuml;, maksadı manalarını anlaşılması olan b&ouml;yle bir kitaba yakışmaz. Zira, Kur&#39;an&#39;a eklemeler yapıldığı g&ouml;r&uuml;ş&uuml;n&uuml;n batıl olduğu hususunda icma ve ittifak vardır. Kur&#39;an&#39;ın eksiltildiği hususuna da zahiren M&uuml;sl&uuml;manlar muhalefet etmiştir. Bizim mezhebimizin doğru g&ouml;r&uuml;ş&uuml; de budur. Nitekim Seyyid Murtaza da bunu onaylamıştır ve rivayetlerden de bu anlaşılmaktadır. Şii ve S&uuml;nni&#39;de Kur&#39;an&#39;ın ayetlerin eksiltildiği veya yerlerinin değiştirildiği hususunda nakledilen bir &ccedil;ok rivayetlerle ilgili olarak, s&ouml;ylemek gerekir ki bunlar vahit rivayetlerdir. Bu rivayetler insanı sağlam bir ilmi sonuca ulaştırmadığı gibi, amel edilecek şer-i bir h&uuml;ccet olma y&ouml;nleri de yoktur. O halde bu rivayetleri bırakmak gerekir elbette onları tevil etmek de m&uuml;mk&uuml;nd&uuml;r.[3]<br />\n	&nbsp; <strong>&nbsp;3- Cemalud&#39;din Yusuf bin Mutahhar Hilli, (H.726) ise ş&ouml;yle diyor:</strong> Doğru olanı da budur ki, Kur&#39;an da hi&ccedil;bir değişiklik, sona ge&ccedil;irme veya &ouml;ne almak durumu s&ouml;z konusu olmamıştır. Ne bir şey eklenmiş ve ne de bir şey eksiltilmiştir. B&ouml;yle bir inan&ccedil; sahibi olmaktan Allah&#39;a sığınırım. Zira bu taktirde m&uuml;tevatiren nakledilen Peygamberin mucizesi ortadan kalkmış olur.[4]<br />\n	<strong>&nbsp; 4- Şeyh&#39;&ucirc;l-Fukeha Şeyh Cafer Kaşif&#39;ul-Gıta (h.1228) ise ş&ouml;yle diyor: </strong>Ne bir sure ve ne de bir ayet ve hatta ne bir de kelime Kur&#39;an&#39;a eklenmemiştir. Şu iki kapak arasındaki Kur&#39;an, Allah&#39;ın s&ouml;zleridir. Bu din ve mezhepte olan kesin bir inan&ccedil;tır. M&uuml;sl&uuml;manların icması, Peygamber (s.a.a)&#39;in ve tahir imamların rivayetleri de bunu kesin ve ş&uuml;phesiz kılmaktadır. Bazı kimseler buna karşı &ccedil;ıkmış olsalar da, g&ouml;r&uuml;şleri dikkate değer bir g&ouml;r&uuml;ş değildir. Allah&#39;ın izniyle Kur&#39;an, her t&uuml;rl&uuml; noksanlıktan m&uuml;nezzeh kılınmıştır. Kur&#39;an&#39;ın a&ccedil;ıklamaları ve alimlerin icması da t&uuml;m zamanlarda buna delalet etmektedir. A&ccedil;ıktır ki Kur&#39;an&#39;da bir noksan olduğunu a&ccedil;ıklayan rivayetlerin zahirine bakarak amel etmek m&uuml;mk&uuml;n değildir.[5]<br />\n	&nbsp; <strong>&nbsp;5- İmam Humeyni (r.a) ise bu konuda ş&ouml;yle diyor:</strong> Bir insan tarih boyunca M&uuml;sl&uuml;manların Kur&#39;an&#39;ın toplanması, korunması yazılması ve kıraatı konularında ne kadar dikkatle &ccedil;alıştıklarını d&uuml;ş&uuml;nse, Kur&#39;an&#39;ın tahrif edildiği fikrinin ne kadar yersiz olduğunu kesin anlar. Bu konuda nakledilen rivayetler ve tahrife inananların bahaneleri ya zayıftır veya delil niteliğnde değildir. Ya da yalancı ve uydurma alametleri a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpmaktadır veya itibar edilmeyen garip rivayetlerdir. Bu rivayetlerin doğru olanı daha &ccedil;ok te&#39;vil ve tefsir konusuyla ilgilidir. Yani Kur&#39;an&#39;ın lafız ve ibarelerinde değil, tefsir ve te&#39;vili hususunda bir takım tahrifler olmuştur.</p>\n\n<p>\n	-----------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Asl&#39;uş-Şia ve Usuluha/113 kitabına m&uuml;racaat ediniz.<br />\n	[2] - İtikadat&#39;ul-İmamiyye/93-94<br />\n	[3] - Tefsir&#39;ut Tibyan,1/3,<br />\n	[4] - Ecvibet&#39;ul-Mesail&#39;il-Mehnaviyye,13. mesele, s.121<br />\n	[5] - Keşf&#39;ul-Gıta Kitab&#39;ul-Kur&#39;an, Kitab&#39;us-Salat&#39;tan naklen s. 298-299<br />\n	[6] - Tehzib&#39;ul-Usul, 2/165,<br />\n	&Ouml;zetle Kur&#39;an şu iki kapak arasında yer alan kitaptır, onda hi&ccedil;bir eksiltme ve artış meydana gelmemiştir. Kıraat hususundaki ihtilaflar ise i&ccedil;tihattaki farklılıklardan kaynaklanmaktadır. Ruh&#39;ul-Emin&#39;in son Peygamberin kalbine indirdiği vahyin temel ilkelerine aykırı değildir.[6]<br />\n	&nbsp;</p>','Büyük Şia Alimlerinin,Kur\'an\'ın Tahrif Edilmediği Hakkındaki Açıklamaları','','publish','closed','open','','buyuk-sia-alimlerininkuranin-tahrif-edilmedigi-hakkindaki-aciklamalari','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2977',0,'post','',0),(2978,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p>\n	&nbsp;</p>\n\n<h2>\n	&nbsp; &nbsp; Sem&acirc;v&icirc; Kitapların İniş Felsefesi</h2>\n\n<p>\n	&nbsp; &nbsp; Biz inanıyoruz ki: İnsanoğlunun hidayeti bulup doğru yola y&ouml;nelmesi i&ccedil;in Allah Te&acirc;la nice mushaf ve kitaplar g&ouml;ndermiş; bu c&uuml;mleden olmak &uuml;zere Hz. Nuh&#39;la (a.s) İbrahim&#39;e (a.s) mushaflarını, Hz. Musa&#39;ya (a.s) Tevrat&#39;ı, Hz. İsa&#39;ya (a.s) İncil&#39;i ve Hz. Resul-i Ekrem efendimize (s.a.a) de Kur&#39;an-ı Kerim&#39;i nazil etmiştir. Bu kitaplar ve bu peygamberler g&ouml;nderilmemiş olsa, insanlar Allah&#39;ı tanıma ve O&#39;na ibadette bulunma hususunda t&uuml;rl&uuml; hatalara kapılacak; takva, ahl&acirc;k, eğitim ve terbiye prensipleriyle; ihtiyacı olan sosyal kural ve prensiplerden uzak d&uuml;şm&uuml;ş olacaktı ki bu da insanlığın felaketi demekti.<br />\n	Bu sem&acirc;vi kitaplar, tıpkı rahmet bulutları gibi insanların g&ouml;n&uuml;l tarlasına yağarak takva, d&uuml;r&uuml;stl&uuml;k, Allah aşkı, ahl&acirc;k, ilim ve hikmet tohumlarının yeşerip, boy atmasına neden oldular:<br />\n	&nbsp; &nbsp; Peygamber, kendisine Rabbinden indirilene iman etti, m&uuml;minler de. (M&uuml;minlerin) T&uuml;m&uuml;, Allah&#39;a, Meleklerine, Kitaplarına ve Peygamberlerine inandı.[1]<br />\n	&nbsp; &nbsp; Her ne kadar zaman aşımında ve cahillerle ehil olmayanların yersiz ve zararlı m&uuml;daheleleri sonucu, sem&acirc;v&icirc; kitapların &ccedil;oğu tahrif edilip, asıl ve orjinal hallerinden koparılarak batıl d&uuml;ş&uuml;ncelerle kirletildiyse de, son kitap olan Kur&#39;an-ı Kerim, ileride belgelerini de belirteceğimiz &uuml;zere bu t&uuml;r tehlikelerden &ouml;zel olarak korunmuş ve Allah Te&acirc;la&#39;nın takdiriyle zerrece değişime uğramaksızın b&uuml;t&uuml;n asırlar ve b&uuml;t&uuml;n &ccedil;ağlara aydınlık sa&ccedil;an s&ouml;nmez bir g&uuml;neş misali parlamayı s&uuml;rd&uuml;rm&uuml;şt&uuml;r:<br />\n	&nbsp; &nbsp; Size Allah&#39;tan bir nur ve apa&ccedil;ık bir kitap geldi. Allah, rızasına uyanları bununla kurtuluş yollarına ulaştırır ve onları kendi izniyle karanlıklardan nura &ccedil;ıkarır.[2]<br />\n	&nbsp; &nbsp;</p>\n\n<h2>\n	Kur&#39;an, İslam Peygamberi&#39;nin (s.a.a) En &Uuml;st&uuml;n Mucizesi</h2>\n\n<p>\n	&nbsp; &nbsp; Biz inanıyoruz ki: Kur&#39;an, Hz. Resulullah efendimizin (s.a.a) en &ouml;nemli mucizesidir. Sadece fesahat ve belagatte bir edebiyat şaheseri olup kolay anlaşılır, akıcı ve &ccedil;ok cazip bir beyan tarzı taşıması değil, akaid ve kelam kitaplarında tafsilatıyla ge&ccedil;en daha bir&ccedil;ok &ouml;zelliği nedeniyle de Kur&#39;an nice mucizeleri kapsayan istisna bir kitaptır.<br />\n	&nbsp; &nbsp; Bu nedenle de şuna inanmaktayız: Kimse Kur&#39;an&#39;ın bir benzerini, hatta ondaki surelerden birinin bir benzerini getirmeye k&acirc;dir değildir. Kur&#39;an, kendisinden ş&uuml;pheye kapılanlara bunu defalarca meydan okumakta ve onlara bu hakikati s&uuml;rekli hatırlatarak ş&ouml;yle buyurmaktadır: De ki eğer b&uuml;t&uuml;n insanlarla periler (cin ve ins) bu Kur&#39;an&#39;ın bir benzerini getirmek &uuml;zere toplansa (onların bir kısmı bir kısmına destek&ccedil;i olsa bile) onun bir benzerini getiremezler.[3]<br />\n	&nbsp; &nbsp; Eğer kulumuza (Hz. Peygamber&#39;e (s.a.a), indirdiğimizden (Kur&#39;an&#39;dan) ş&uuml;phedeyseniz, (en azından) ona benzer bir sure getirin ve eğer doğru s&ouml;zl&uuml;ler iseniz Allah&#39;tan başka şahitlerinizi (kendilerine g&uuml;vendiğiniz yardımcılarınızı) da &ccedil;ağırın.[4]<br />\n	&nbsp; &nbsp; Keza zaman ge&ccedil;tik&ccedil;e Kur&#39;an&#39;ın eskimeyeceğine, hatta onun şaşırtıcı &ouml;zelliklerinin zamanla da net bir şekilde anlaşılıp, ortaya &ccedil;ıkacağına ve insanların Kur&#39;an&#39;ın b&uuml;y&uuml;kl&uuml;k ve azametini daha iyi anlayacağına inanmaktayız.<br />\n	&nbsp; &nbsp; İmam Sadık (a.s) hazretlerinden ulaşan bir hadis-i şerifte ş&ouml;yle buyrulmaktadır:<br />\n	Y&uuml;ce Allah Te&acirc;la, Kur&#39;an&#39;ı belli bir zaman veya belli bir kesim i&ccedil;in g&ouml;ndermiş değildir; bu nedenle de her zaman yepyeni ve kıyamete değin her kesim i&ccedil;in taptazedir o.[5]<br />\n	&nbsp; &nbsp;</p>\n\n<h2>\n	<span style=\"line-height: 1.6em;\">Kur&#39;an&#39;ın Tahrif Olmayışı</span></h2>\n\n<p>\n	&nbsp; &nbsp; Biz inanıyoruz ki: Bug&uuml;n d&uuml;nya M&uuml;sl&uuml;manlarının elinde bulunan Kur&#39;an, Hz. Resulullah&#39;a (s.a.a) nazil olan Kur&#39;an&#39;ın ta kendisi olup, zerrece ekleme veya eksiltmeye uğramamıştır.<br />\n	&nbsp; &nbsp; Nazil olduğu ilk g&uuml;nlerden itibaren vahy katipleri b&uuml;t&uuml;n ayetleri yazmış, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar bunları gece g&uuml;nd&uuml;z okumakla g&ouml;revlendirilmiş ve g&uuml;nl&uuml;k beş vakit namazlarda tekrarlamışlardır. Yine kalabalık bir hafızlar grubu b&uuml;t&uuml;n ayetleri muntazam bir şekilde ezberlemekte, Kur&#39;an hafız ve kaarileri (okuyanları) M&uuml;sl&uuml;man topluluklar arasında &ouml;zel bir itibar ve prestij g&ouml;rmekteydiler ki, bu durum bug&uuml;n de ge&ccedil;erliliğini korumaktadır.<br />\n	&nbsp; &nbsp; B&uuml;t&uuml;n bunlar ve daha sayamadığımız nice tedbir ve etkenler, Kur&#39;an&#39;ın zerrece tahrife uğramaksızın olduğu gibi g&uuml;n&uuml;m&uuml;ze kadar ulaşmasını sağlamıştır.<br />\n	&nbsp; &nbsp; Bunlar bir yana, Alah Te&acirc;la hazretleri Kur&#39;an&#39;ı kıyamete değin bizzat koruyacağını vaadetmiştir ki, bu garantiden sonra Kur&#39;an&#39;da zerrece tahrif yaratmaya hi&ccedil;bir g&uuml;c&uuml;n muktedir olamayacağı apa&ccedil;ık ortadadır:<br />\n	&nbsp; &nbsp; Hi&ccedil; ş&uuml;phesiz Kur&#39;an&#39;ı biz indirdik ve O&#39;nu kesinlikle koruyacak olan da biziz![6]<br />\n	&nbsp; &nbsp; İster Şia, ister s&uuml;nni olsun b&uuml;t&uuml;n b&uuml;y&uuml;k İslam alimleri, Kur&#39;an&#39;ın zerrece tahrife uğramadan korunmuş olduğuna ve kıyamete kadar da b&ouml;yle kalacağına inanırlar. Her iki grup arasında olduk&ccedil;a azınlık denilebilecek bir kesim birtakım uyduruk tahrif rivayetlerine kanmış, ancak her iki grubun da bilin&ccedil;li ve aydın uleması bunun &ccedil;irkin ve asılsız bir karalama olduğunu, bu t&uuml;r rivayetlerin kesinlikle uydurulduğunu ya da bu rivayetlerdeki s&ouml;z konusu tahrifin, ayetlerle ilgili olarak yapılan yanlış yorumlama ve tefsire y&ouml;nelik olduğunu veyahut Kur&#39;an&#39;ın a&ccedil;ıklamasıyla ilgili tabirlerin Kur&#39;an&#39;ın orjinal metni olarak algılanmasının birer &ouml;rnekleri olduğunu s&uuml;rekli hatırlatmışlardır. (Bu noktaya bilhassa dikkat edilmelidir.)<br />\n	&nbsp; &nbsp; Şi&acirc; ve s&uuml;nni kesimin b&uuml;y&uuml;k alimleri tarafından sarahatle reddedilmiş olan Kur&#39;an&#39;ın tahrifi, iddiası hangi kesim ve kim tarafından gelirse gelsin ger&ccedil;ekte Kur&#39;an&#39;a bir saldırı sayılmakta ve o kesimlerin de i&ccedil;inde bulunduğu b&uuml;t&uuml;n bir İslam &uuml;mmetine zarar vermekte ve bu t&uuml;r k&ouml;r taassuplar o y&uuml;ce Kitab&#39;ı sorular altında bırakarak Allah&#39;ın dinine d&uuml;şman olanların değirmenine su d&ouml;k&uuml;p, neticede onların ekmeğine yağ s&uuml;rmekten başka hi&ccedil;bir işe yaramamaktadır.<br />\n	&nbsp; &nbsp; Hz. Peygamber (s.a.a) d&ouml;neminden itibaren Kur&#39;an&#39;ın derlenmesi ve toplanmasında g&ouml;sterilen fevkal&acirc;de ihtimam, Kitab&#39;ın korunması, telaveti, n&uuml;sha yazımları ve &ouml;zellikle ilk g&uuml;nden itibaren g&ouml;revlendirilen vahy katiplerinin vazifesi g&ouml;z&ouml;n&uuml;nde bulundurulacak olursa, Kur&#39;an&#39;ın tahrifinin ger&ccedil;ekten ni&ccedil;in imkansız olduğu kolayca anlaşılmış olur.<br />\n	&nbsp; &nbsp; Aynı şekilde, bug&uuml;nk&uuml; maruf ve bilinen Kur&#39;an&#39;dan başka bir Kur&#39;an&#39;ın varlığı da s&ouml;zkonusu değildir. Bunun nedeni gayet a&ccedil;ık olup incelenmesi herkes&ccedil;e m&uuml;mk&uuml;nd&uuml;r, &ccedil;&uuml;nk&uuml; bug&uuml;n hemen hemen her M&uuml;sl&uuml;manın evinde, işyerinde, k&uuml;t&uuml;phanelerde ve b&uuml;t&uuml;n camilerde en azından bir Kur&#39;an vardır. Hatta asırlar &ouml;nce yazılmış olan elyazması Kur&#39;an&#39;lar da bug&uuml;n m&uuml;zelerde ihtimamla korunmaktadır. B&uuml;t&uuml;n bunlardan da anlaşılacağı &uuml;zere, mesel&acirc; bizim &uuml;lkemizdeki b&uuml;t&uuml;n Kur&#39;an&#39;larla diğer İslam &uuml;lkelerindeki b&uuml;t&uuml;n Kur&#39;an&#39;lar harfiyen aynı ve birdir. Ge&ccedil;mişte inceleme imk&acirc;nları bunca kolay değildiyse de bug&uuml;n yapılacak basit bir incelemeyle bu t&uuml;r yakışıksız iftiraların aslı astarı olmadığını kolaylıkla anlamak m&uuml;mk&uuml;nd&uuml;r.<br />\n	&nbsp; &nbsp; Kullarıma m&uuml;jde ver, ki onlar s&ouml;z&uuml; işitirler ve en g&uuml;zeline uyarlar. İşte onlar, Allah&#39;ın kendilerini hidayete eriştirdikleridir ve onlar temiz akıl sahipleridir.[7]<br />\n	&nbsp; &nbsp; Bug&uuml;n bizim din&icirc;-ilmiye medreselerimizde, Kur&#39;an bilimleri &ccedil;ok yaygın ve geniş bir şekilde &ouml;ğretilmektedir. Bu derslerde &ouml;ğretilen temel mevzulardan biri de Kur&#39;an&#39;ın zerrece tahrif edilmediği ve esasen edilemeyeceğidir.<br />\n	&nbsp; &nbsp;&nbsp;</p>\n\n<h3>\n	<span style=\"line-height: 1.6em;\">S&Uuml;NNETİN KAYNAĞI KUR&#39;ANDIR</span></h3>\n\n<p>\n	&nbsp; &nbsp; Biz inanıyoruz ki: Hi&ccedil; kimse Bize Allah&#39;ın kitabı yeter! diyerek Kur&#39;an hakikatlerini a&ccedil;ıklaması ve tefsiriyle nasıh ve mensuh ayetlerini, genel ve &ouml;zel nitelikli hitaplarını ve yine dinin usul ve furuunu kavrayışla ilgili peygamber s&uuml;nneti ve hadislerini bir kenara itemez. Zira Kur&#39;an-ı Kerim gayet net bir dille Hz. Resulullah&#39;ın (s.a.a) s&ouml;z ve amellerinin M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccet (kesin delil) olduğunu belirtmiş ve o hazretin s&uuml;nnetinin, İslam&#39;ın anlaşılması ve İslam h&uuml;k&uuml;mlerinin belirlenip, ortaya &ccedil;ıkmasını sağlayan bir kaynak olduğunu vurgulayarak Haşr suresinin 7. ayetinde ş&ouml;yle buyurmuştur: Peygamber size ne (emir) verirse alın (emre uyun ve uygulayın). Sizi neden sakındırırsa artık ondan sakının ve Allah&#39;tan korkun.<br />\n	&nbsp; &nbsp; Ahzab suresi 36. ayette a&ccedil;ık&ccedil;a ş&ouml;yle buyrulmaktadır: Allah ve Resul&uuml; bir işe h&uuml;kmettiği zaman, m&uuml;min olan bir erkek ve m&uuml;min olan bir kadın i&ccedil;in kendi işlerinde se&ccedil;im hakları yoktur. Kim Allah&#39;a ve Resul&uuml;&#39;ne isyan ederse, artık ger&ccedil;ekten o, apa&ccedil;ık bir sapıklıkla sapıtmıştır.<br />\n	&nbsp; &nbsp; Hz. Resul-i Ekrem&#39;in (s.a.a) m&uuml;barek s&uuml;nnetine &ouml;nem vermeyenler, ger&ccedil;ekte bizzat Kur&#39;an&#39;a &ouml;nem vermemektedirler. Ancak, Hz. Resulullah&#39;ın (s.a.a) s&uuml;nneti de elbette muteber ve g&uuml;venilir yollarla belirlenmiş olmalıdır; o hazretin buyurduğu iddia edilen her s&ouml;z&uuml;n, hi&ccedil;bir inceleme ve araştırmaya tabi tutulmaksızın hemen kabul edilemeyeceği de apa&ccedil;ık ortadadır.<br />\n	&nbsp; &nbsp; Hz. Ali&#39;nin (a.s) şu buyruğu bu konuya yeterince a&ccedil;ıklık getirici niteliktedir: Hen&uuml;z Hz. Resulullah&#39;ın (s.a.a) hayatta bulunduğu g&uuml;nlerde, o hazrete nice yalanlar isnad ettiler, o kadar ki, hazret bu hususta bir hutbe okumak zorunda kalarak Bana, bilerek yalan isnad edenler, ateşteki yerlerine hazırlansınlar! buyurdular.[8]<br />\n	&nbsp; &nbsp; Aynı anlama yakın bir diğer hadis de Sahih-i Buhari&#39;de nakledilmiştir.[9]<br />\n	&nbsp;&nbsp;<br />\n	&nbsp; EHL-İ BEYT İMAMLARININ S&Uuml;NNETİ</p>\n\n<p>\n	&nbsp; &nbsp; Biz inanıyoruz ki: Bizzat Hz. Resulullah&#39;ın (saa) emretmiş olduğu &uuml;zere, Ehl-i Beyt&#39;in (a.s) hadislerine uymak da farzdır. Zira her şeyden &ouml;nce Ehl-i S&uuml;nnet ve Şia&#39;nın muteber kitaplarının pek &ccedil;oğunda bulunan ve m&uuml;tevatir derecesine ulaşmış olup, bizim de burada Sahih-i Tirmizi&#39;den nakledeceğimiz meşhur Sekaleyn Hadisinde Hz. Resulullah efendimiz (s.a.a) ş&ouml;yle buyurmaktadırlar: Ey insanlar! Aranızda iki emanet bırakıyorum; bu ikisine sarılırsanız asla sapmazsınız: Allah&#39;ın Kitabı ve benim soyum olan Ehl-i Beyt&#39;imdir bunlar![10]<br />\n	&nbsp; &nbsp; İkincisi, Ehl-i Beyt (Allah&#39;ın selamı onlara olsun) aktardıkları b&uuml;t&uuml;n hadisleri, cedleri Hz. Resulullah&#39;ın (s.a.a) bizzat kendisinden nakletmiş olmalarıdır, S&ouml;ylediklerimizin tamamı, babalarımız yoluyla bizzat dedemiz Hz. Resulullah&#39;tan (s.a.a) bize ulaşmıştır. buyurmuşlardır.<br />\n	&nbsp; &nbsp; Evet, Allah Te&acirc;la&#39;nın en sevgili kulu Hz. Resul-i Ekrem (s.a.a) efendimiz M&uuml;sl&uuml;manların geleceği ve karşılaşacakları temel sorunları il&acirc;h&icirc; takdirle, &ccedil;ok iyi bildiğinden, g&uuml;nden g&uuml;ne artacak olan bu sorunların kıyamete dek yegane &ccedil;&ouml;z&uuml;m yollarının Kitabullah&#39;la Ehl-i Beyt-i Resulullah&#39;ta bulunduğunu ve insanoğlunun ancak bu ikisine sarılması halinde saadete kavuşacağını belirtmiştir.<br />\n	&nbsp; &nbsp; Bu kadar &ouml;nemli, nitelik&ccedil;e buna zengin ve sened a&ccedil;ısından da bu kadar sağlam ve sahih bir hadis-i şerifi hafife almak ve g&ouml;rmezden gelebilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r ger&ccedil;ekten?<br />\n	&nbsp; &nbsp; Bu nedenledir ki s&ouml;zkonusu hadis-i şerifte vurgulanan konuya, &ouml;nem verilmiş olması halinde bug&uuml;n akaid, tefsir ve fıkh&icirc; meselelerde M&uuml;sl&uuml;manların karşı karşıya bulunduğu m&uuml;şk&uuml;latların hi&ccedil;birinin varolmayacağına inanmaktayız. Bug&uuml;n M&uuml;sl&uuml;manların yaşadığı ana m&uuml;şk&uuml;latların sırrı, bu hadis-i şerifin kaleme alınmamış ve asla &ouml;nemsenmemiş olmasında gizlidir.</p>\n\n<p>\n	----------------------------------------------------------------------------------</p>\n\n<p>\n	1- Bakara- 285<br />\n	2- Maide-15-16<br />\n	3- İsra- 88<br />\n	4- Bakara- 23<br />\n	5- Bihar&#39;ul Envar, c:2, s:280, 44.hadis<br />\n	6- Hicr -9<br />\n	7- Z&uuml;mer 17-18<br />\n	8- Nehc-ul Belaga, 210. hutbe<br />\n	9- Sahih-i Buhari, c:1, s:38, &lsquo;Nebi&#39;ye (s.a.a) yalan isnadında bulunma&#39; b&acirc;bı.<br />\n	10- Sahih-i Tirmiz&icirc;, c:5, s:662, Men&acirc;kıb-u Ehl-i Beyt&#39;in Neb&icirc; (s.a.a) 3786 nolu hadis.</p>','Kur\'an Ve Semavi Kitaplar','','publish','closed','open','','kuran-ve-semavi-kitaplar','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2978',0,'post','',0),(2979,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<div>\n	&nbsp;\n	<p>\n		Kur&rsquo;an-i Kerim ışığında bu konuyu incelemek i&ccedil;in ilk &ouml;nce bu konuyla ilgili ayet-i kerime&#39;ye dikkat etmek gerekir. Kur&rsquo;an-i Kerim ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		<strong>&ldquo;Evli kadınlarla evlenmeniz de haram kılındı. Maliki bulunduğunuz cariyeler m&uuml;stesna, bunlar, Allah&#39;ın &uuml;zerine farz kıldığı h&uuml;k&uuml;mlerdir. Bunlardan başkasını, zinadan ka&ccedil;ınıp, iffetli olarak, mallarınızla istemeniz size helal kılındı. Onlardan faydalandığınıza (mut&rsquo;a ettiğinize) mukabil, kararlaştırılmış&nbsp; olan mehirlerini verin; kararlaştırılandan başka, karşılıklı hoşnut olduğunuz hususta size bir sorumluluk yoktur. Allah bilendir, hikmet sahibidir.&rdquo;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n	<p>\n		Bu ayet birka&ccedil; a&ccedil;ıdan mut&rsquo;a nikahını beyan etmektedir:</p>\n\n	<p>\n		1-Bu ayetin daimi nikaha delalet ettiğini s&ouml;ylemek delilsiz tekrar etmeyi gerektirir. &Ccedil;&uuml;nk&uuml; &ouml;nceki ayetlerde kadınlarla ilgili bir &ccedil;ok hak ve h&uuml;k&uuml;mler belli bir d&uuml;zenle beyan edilmiştir. Daimi nikahın h&uuml;k&uuml;mleri 3. Ayette, mehirle ilgili h&uuml;k&uuml;mler 4,19 ve 20. ayetlerde, cariyelerle evlenmek ise 25. ayette beyan edilmiştir. O halde geriye bir tek mut&rsquo;a nikahının h&uuml;k&uuml;mlerini beyan etmek kalmıştır ki bu da hi&ccedil; ş&uuml;phesiz asr-ı saadette (Peygamber (s.a.a)&rsquo;in d&ouml;neminde yaygın olan ve Kur&rsquo;&acirc;n&rsquo;ın da g&ouml;rmezlikten gelemeyeceği bir konudur.</p>\n\n	<p>\n		2-İbn-i Abbas, Ubey bin Ka&rsquo;ab Abdullah bin Mes&rsquo;ud ve Said bin Cubeyr&rsquo;den rivayet edildiği &uuml;zere onlar bu ayeti ş&ouml;yle okuyorlardı:</p>\n\n	<p>\n		<strong><em>&ldquo;Fema İstemtemtum Bihi Minhunne İla Ecelin Musemma&rdquo;</em></strong><strong> (</strong>Onlardan belli bir s&uuml;re i&ccedil;in faydalandığınıza mukabil, kararlaştırılmış&nbsp; olan mehirlerini verin.)<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n	<p>\n		&ldquo;Bu b&uuml;y&uuml;k m&uuml;fessirlerin s&ouml;zlerinde yer alan &ldquo;İla ecelin musemma&rdquo; (belli bir s&uuml;re i&ccedil;in) ibaresi tefsir edici bir ek olarak d&uuml;ş&uuml;n&uuml;lebilir ama sonu&ccedil;ta bu ayetin ge&ccedil;ici evlilik yani mut&rsquo;a ile ilgili olduğunu a&ccedil;ık&ccedil;a ifade etmektedir.</p>\n\n	<p>\n		3-İbn-i Abbas, Ubey bin Ka&rsquo;ab, Caabir bin Abdullah, Habib bin Ebi Sabit ve Said bin Cubeyr gibi sahabe ve Tabiin&rsquo;den bir grup bu ayetin muta hakkında nazil olduğunu a&ccedil;ık&ccedil;a beyan etmişlerdir. <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n	<p>\n		Bu b&uuml;y&uuml;k sahabeleri ve Kur&rsquo;an m&uuml;fessirlerini yalancılıkla su&ccedil;lamak m&uuml;mk&uuml;n değildir.</p>\n\n	<p>\n		4-Ahmet b. Hanbel<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>, Ebu Cafer Taberi<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>, Ebu Bekir Cassas<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Ebu Bekir Beyhaki<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>, Kurtubi<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> ve Fahr-u Razi<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> gibi bir grup m&uuml;fessir ve muhaddisler de bu ayetin muta nikahı hakkında nazil olduğunu a&ccedil;ık&ccedil;a beyan etmişlerdir.</p>\n\n	<p>\n		O halde bu ayetin tefsiri ş&ouml;yle olmalıdır: &ldquo;Allah haram olan nikah dışındaki nikahı meşru kılmıştır ve bu vesileyle mallarınızla iffetlerinizi korumanız, zina ve gayri meşru ilişkilerden uzak durmanız, sağlanmıştır. O halde muta nikahı yaptığınızda (ge&ccedil;ici) eşinizin &uuml;cretini &ouml;deyiniz.&rdquo;</p>\n\n	<p>\n		Ama Ehl-i S&uuml;nnet kaynaklarında bu ayetin nesh edildiği iddia edilmiştir. Bu ayetin nesh edildiği zaman hakkında ise farklı g&ouml;r&uuml;şler beyan edilmiştir:</p>\n\n	<p>\n		1-Hayber savaşı yılında helal kılınmış ama yeniden yasaklanmıştır.</p>\n\n	<p>\n		2-Sadece Umret&rsquo;ul Kaza&rsquo;da helal kılınmıştır.</p>\n\n	<p>\n		3-Helal idi ama, Amm&rsquo;ul Feth&rsquo;de haram kılındı.</p>\n\n	<p>\n		4-Amm-u Evtas ta helal idi ve yeniden haram kılındı.</p>\n\n	<p>\n		Kurtubi ise tefsirinde ş&ouml;yle diyor: Hadislerden de anlaşıldığı &uuml;zere bu nikahın helal veya haram kılınması yedi aşamada ger&ccedil;ekleşmiştir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n	<p>\n		Bu uyumsuz ve farklı g&ouml;r&uuml;şler ayetin nesh edildiğine g&uuml;veni ortadan kaldırmaktadır. Ayrıca Kur&rsquo;an ayetlerinin <em>haber-i vahitle</em> nesh edilmesi caiz değildir.&nbsp;</p>\n\n	<p>\n		Ayrıca ashabın bir ka&ccedil;ından nakledilen &ccedil;eşitli rivayetler muta nikahının ikinci halife vasıtasıyla yasaklandığını beyan etmektedir.</p>\n\n	<p>\n		İmran bin Hasim ş&ouml;yle rivayet etmektedir:</p>\n\n	<p>\n		&ldquo;Allah-u Teala muta h&uuml;km&uuml;n&uuml; nazil edip onu başka bir ayetle nesh etmemiştir. Allah&rsquo;ın Peygamberi de&nbsp; bizlere mutayı emredip ardından sakındırmamıştır. Daha sonra adamın biri kendi başına bir şeyler s&ouml;yledi.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n	<p>\n		Cabir bin Abdullah ise ş&ouml;yle rivayet etmektedir:</p>\n\n	<p>\n		&ldquo;Biz Resulullah, Ebu Bekir ve &Ouml;mer&rsquo;in hilafetinin yarı d&ouml;nemine kadar mut&rsquo;a yapıyorduk. Sonra &Ouml;mer insanları bu işten sakındırdı.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n	<p>\n		İbn-i Ebi Nazre ise ş&ouml;yle diyor:</p>\n\n	<p>\n		&ldquo;İbn-i Abbas mut&rsquo;ayı emrediyor, İbn-i Zubeyr ise mutayı nehy ediyordu. Bu konuyu Cabir&rsquo;e naklettiklerinde o ş&ouml;yle dedi: &ldquo;Hakikati benden isteyiniz, biz Resulullah zamanında muta yapıyorduk ama &Ouml;mer başa ge&ccedil;ince ş&ouml;yle dedi: &ldquo;Allah-u Teala Resul&uuml;ne istediğini istediği şekilde helal kıldı. Ama şimdi sizler artık hac ve umrenizi tam yapın, kadınların nikahını daimi kılın, bana bir kadınla ge&ccedil;ici olarak evlenen birini getirirlerse onu recm ederim.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n	<p>\n		İkinci halife de muta nikahının nesh edildiğini iddia etmemiştir. Muta nikahının haram olduğunu kendine isnat etmiştir. Nitekim farklı kaynaklarda<em> m&uuml;stefiz</em> olarak nakledilen rivayete g&ouml;re ş&ouml;yle demiştir:</p>\n\n	<p>\n		&ldquo;Resulullah zamanında iki muta vardı, ben her ikisini de yasakladım ve onları yapanları cezalandıracağım.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n	<p>\n		Yukarıdaki delil ve şahitlere dikkat edilecek olursa, muta h&uuml;km&uuml;n&uuml;n nesh edildiği iddiasını kabul etmek m&uuml;mk&uuml;n değildir. Aksine zikredildiği gibi muta nikahının haram kılınması ikinci halifenin bir i&ccedil;tihadıydı. Zaten bu y&uuml;zden Hz. Ali ( a.s ) ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Eğer &Ouml;mer mutayı nehy etmemiş olsaydı, k&ouml;t&uuml;ler dışında hi&ccedil; kimse zina etmezdi.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n	<p>\n		&nbsp;</p>\n\n	<h2 align=\"center\">\n		Musa Carullah&rsquo;ın Muta Nikahı hakkındaki Temelsiz S&ouml;zleri ve Cevabı</h2>\n\n	<p>\n		Musa Carullah, muta nikahı hakkında ş&ouml;yle diyor: &ldquo;Muta nikahı cahiliye nikahlarının kalıntısıdır. Şer-i bir h&uuml;k&uuml;m değildir. İslam şeriatında helal değildir. Nesh edilmesi şer-i bir h&uuml;km&uuml;n nesh edilmesi demek değildir. Cahili bir emrin neshe edilmesidir. Muta nikahının haram olduğu hususunda icma vardır. Muta nikahı hususunda Kur&rsquo;an ayetleri nazil olmamıştır. Şii kitapları dışında hi&ccedil; kimse &ldquo;Onlardan faydalandığınıza mukabil, kararlaştırılmış&nbsp; olan mehirlerini verin.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> ayetinin muta hakkında nazil olduğunu iddia etmemiştir. Bunu cahil ve akılsızlar dışında hi&ccedil; kimse iddia etmemiştir. Şii kitapları bu g&ouml;r&uuml;ş&uuml; İmam Bakır ve İmam Sadık&rsquo;a isnat etmektedirler. İki ihtimalden en g&uuml;zeli bu senedin uydurma olduğudur.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n	<p>\n		Bunlar Musa Carullah&rsquo;ın yalan ve iftira dolu s&ouml;zlerinden sadece bir b&ouml;l&uuml;m&uuml;d&uuml;r.&nbsp; Bu s&ouml;zler aşırı bir cehalet ve bağnazlığın ifadesidir. Bu s&ouml;z&uuml;n birka&ccedil; yanlış noktasına kısaca işaret edeceğiz.</p>\n\n	<p>\n		-Mut&rsquo;a nikahı cahili nikahların bir kalıntısıdır; Şer-i h&uuml;k&uuml;mlerin değil.</p>\n\n	<p>\n		-Mut&rsquo;a hi&ccedil;bir zaman İslam&rsquo;da helal olmamıştır ve nesh edilmesi de cahili bir işin nesh edilmesidir.</p>\n\n	<p>\n		-Mut&rsquo;a nikahının haram olduğu hususunda icma s&ouml;z konusudur.</p>\n\n	<p>\n		-Muta hakkında hi&ccedil;bir ayet nazil olmamıştır. &ldquo;Onlardan faydalandığınıza mukabil, kararlaştırılmış&nbsp; olan mehirlerini verin.&rdquo;&nbsp; ayetinin muta hakkında nazil olduğu sadece Şii kitaplarında iddia edilmiştir.</p>\n\n	<p>\n		Bu temelsiz iddialara cevap olarak yapacağımız kısa a&ccedil;ıklamanın faydalı olacağını umuyoruz.</p>\n\n	<p>\n		1- Mut&rsquo;a nikahı İslam&rsquo;ın getirdiği h&uuml;k&uuml;mlerden biridir. İslam&rsquo;da, muta nikahı i&ccedil;in &ouml;zel bir takım şartlar ve sınırlar belirlenmiştir: Mehir, m&uuml;ddet, icab ve kabul, m&uuml;ddet sona erdikten sonra ayrılık, ayrıldıktan sonra m&uuml;ddete riayet etmek erkek ile kadın arasında verasetin olmayışı vb.</p>\n\n	<p>\n		İslami a&ccedil;ıdan belli bir &ccedil;er&ccedil;evesi ve belli h&uuml;k&uuml;m ve sınırları olan&nbsp; bu h&uuml;km&uuml; cahili bir iş saymak m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n	<p>\n		2-Muta nikahının en azından belli bir d&ouml;nem helal olduğu meselesi Resulullah d&ouml;neminde Ehl-i S&uuml;nnet&rsquo;in hadis, fıkıh ve siret alimlerinin de asla muhalefet etmediği bir h&uuml;k&uuml;md&uuml;r.</p>\n\n	<p>\n		3-Nisa suresi 24. ayetin muta nikahı hakkında indiğini s&ouml;yleyen Ehl-i S&uuml;nnet kaynaklarından bazıları şunlardır:</p>\n\n	<p>\n		Sahih-i Buhari,</p>\n\n	<p>\n		Sahih-i M&uuml;slim,</p>\n\n	<p>\n		M&uuml;sned-i Ahmed bin Hanbel, 4/436,</p>\n\n	<p>\n		Tefsir-i Taberi 3/267,</p>\n\n	<p>\n		Ahkam&rsquo;ul Kur&rsquo;an&rsquo;il Cassas, 2/178,</p>\n\n	<p>\n		S&uuml;nen-i Beyhaki, 7/205,</p>\n\n	<p>\n		Tefsir-i Kurtubi- 5/130, Tefsir-i Razi, 3/267,</p>\n\n	<p>\n		Tefsir-i İbn-i Kesir, 1/474,</p>\n\n	<p>\n		Şerh-i M&uuml;slim-i Nebevi 9/181,</p>\n\n	<p>\n		Tefsir-i Suyuti, 2/140 ve benzeri kaynaklar... Bu yazarların hepsi de hadis fıkıh ve tefsir dalında &uuml;n yapmış b&uuml;y&uuml;k alimlerdir. B&uuml;t&uuml;n bunlara rağmen muta hakkında hi&ccedil;bir Kur&rsquo;an ayetinin nazil olmadığını, muta ile ilgili rivayetlerin ise sadece Şii kitaplarında yer aldığı nasıl s&ouml;ylenebilir?&nbsp;</p>\n\n	<p>\n		4-Sihah ve M&uuml;sned kitaplarında yer alan yirmiden fazla hadis de bizlere İslam&rsquo;da mutanın meşru olduğunu, Peygamber, Ebu Bekir, ve &Ouml;mer&rsquo;in hilafetinin ilk yıllarında da bu h&uuml;k&uuml;mle amel edildiğini, dolayısıyla ardından bu h&uuml;km&uuml; ikinci halifenin haram kıldığını beyan etmektedir. Bu hadisleri aşağıdaki kaynaklarda bulmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n	<p>\n		Sahih-i Buhari, Bab&rsquo;ut-Tamattu&rsquo;, <em>(Temetu B&ouml;l&uuml;m&uuml;)</em></p>\n\n	<p>\n		Sahih-i M&uuml;slim, Bab-u nikah&rsquo;il-mut&rsquo;a, <em>(Muta Nikahı B&ouml;l&uuml;m&uuml;)</em></p>\n\n	<p>\n		M&uuml;sned-i Ahmet, 4/435-4 ve 3/356,</p>\n\n	<p>\n		Muvatta-i Malik 2/30,</p>\n\n	<p>\n		S&uuml;nen-i Beyhaki, 7/206,</p>\n\n	<p>\n		Tefsir-i Taberi, 5/9,</p>\n\n	<p>\n		Nihaye-i İbn-i Kesir, 2/249,</p>\n\n	<p>\n		Tefsir-i Kurtubi, 5/130,</p>\n\n	<p>\n		Tefsir-i Razi, 3/267,</p>\n\n	<p>\n		Feth&rsquo;ul- Bari, 6/141,</p>\n\n	<p>\n		ed-Durr&rsquo;ul-Mansur, 2/140,</p>\n\n	<p>\n		El Cami&rsquo;,ul-Kebir-i Suyuti, 8/293,</p>\n\n	<p>\n		M&uuml;sennef-i Abdurrazzak, 7/500,</p>\n\n	<p>\n		Zad&rsquo;ul Mead-i İbn-i Kayyim, 1/205,</p>\n\n	<p>\n		Bidayet&rsquo;ul M&uuml;ctehid-i İbn-i R&uuml;şd, 2/63,</p>\n\n	<p>\n		ve Şerh-i Tecrid-i Kuş&ccedil;u, 474...</p>\n\n	<p>\n		5-Muta nikahının helal olduğuna inanan başlıca sahabeler ise şunlardır:</p>\n\n	<p>\n		Ali bin Ebi Talib ( a.s ),</p>\n\n	<p>\n		İmran bin Hasin,</p>\n\n	<p>\n		Abdullah bin Mes&rsquo;ud,</p>\n\n	<p>\n		Muaviye bin Ebi S&uuml;fyan,</p>\n\n	<p>\n		Z&uuml;beyr bin Avvam,</p>\n\n	<p>\n		Ubey bin Ka&rsquo;b,</p>\n\n	<p>\n		Abdullah bin Abbas,</p>\n\n	<p>\n		Cabir bin Abdullah,</p>\n\n	<p>\n		Ebu Said-i Hudri,</p>\n\n	<p>\n		Abdullah bin &Ouml;mer...</p>\n\n	<p>\n		Mutanın helal olduğuna inanan başlıca tabiiler ise şunlardır:</p>\n\n	<p>\n		Tavus-i Yeman-i,</p>\n\n	<p>\n		Said bin Cubeyr,</p>\n\n	<p>\n		Sediyy,</p>\n\n	<p>\n		Ata-i Yemani...</p>\n\n	<p>\n		6-Fahr-u Razi ise ş&ouml;yle diyor: Fakihler muta h&uuml;km&uuml;n&uuml;n nesh edildiği hususunda ihtilafa d&uuml;şm&uuml;şlerdir. Fakihlerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; muta h&uuml;km&uuml;n&uuml;n nesh edildiğine inanmış, bir grubu ise helal kabul etmişlerdir.&rdquo; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n	<p>\n		&Uuml;stat Muhammed Ebu Zehra el-Ukube adlı değerli eserinde &ldquo;Darie ş&uuml;phesi&rdquo; ve &ldquo;der&rsquo;ul had&rdquo; (hadlerin kalktığı ş&uuml;pheli durumlar) bahsinde ş&ouml;yle demektedir:</p>\n\n	<p>\n		&ldquo;Fakihlere g&ouml;re helal veya haram olduğu alimlerce ihtilaflı olan hususlar ş&uuml;pheli hususlardır ve o hususlarda asla had uygulanamaz.&rdquo;</p>\n\n	<p>\n		Ardından da el Muğni de &nbsp;İbn-i Kuddame-i Hanbeli&rsquo;den naklen mutanın h&uuml;km&uuml;n&uuml;n de alimler nezdinde ihtilaflı olduğunu beyan etmektedir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n	<p>\n		Bu s&ouml;z&uuml;n anlamı da şudur ki muta nikahı yapan ve muta nikahı ile cinsel ilişkide bulunan kimseye zinanın şer-i cezası verilemez. Zira bu nikahın h&uuml;km&uuml; ihtilaflıdır. Bu h&uuml;k&uuml;m Ehl-i S&uuml;nnet i&ccedil;in de ge&ccedil;erlidir. Alimlerinin muta nikahının helal olduğuna dair ittifak ettiği Şiilere g&ouml;re de aynı h&uuml;k&uuml;m s&ouml;z konusudur. B&uuml;t&uuml;n bu a&ccedil;ıklamalar neticesinde mutanın fakihlerin icmasıyla haram olduğunu iddia eden Musa Carullah&rsquo;ın en azından ilminin eksikliğini ve ilmi kapasitesinin azlığını a&ccedil;ık&ccedil;a g&ouml;rmekteyiz.</p>\n\n	<p>\n		Bununla beraber Şia&rsquo;nın haşa zinayı helal kıldığını iddia eden yalancıların iftiraları da b&ouml;ylece iptal edilmiş olmaktadır. &Ouml;zg&uuml;r d&uuml;ş&uuml;nceli, doğru ve ihlaslı bir sabaha erişmek ve yalan, iftira, cahilane s&ouml;zler ve zalimce iddialar yerine ilmi tartışmalar, uzmanca konuşmalar ve k&ouml;r&uuml; k&ouml;r&uuml;ne bağnazlıktan uzak bir m&uuml;zakere ortamını yakalamak &uuml;midiyle.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Nisa/24</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Musennef-i Abdurrezzak, 7/497, bab&rsquo;ul Mut&rsquo;a; Tefsir-i Taberi, 5/9; Ahkam&rsquo;ul Kur&rsquo;an, 7/205; Beyhaki, 7/205; Tefsir-i İbn-i Kesir, 1/474 ve Kurtubi, 5/130 ve benzeri kaynaklara m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> a.g.e</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> M&uuml;sned-i Ahmed, 4/436</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Tefsir-i Taberi, 5/9,</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Ahkam&rsquo;ul- Kur&rsquo;an , 5/130</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> S&uuml;nen-i Beyhaki, 7/205,</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Cami-u Ahkam&rsquo;ul- Kur&rsquo;an, 5/130</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Tefsir-i Mefatih&rsquo;il Gayb, 3/267</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Tefsir-i Kurtubi, 5/130</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Buhari, Kitab&rsquo;ut-Tefsir, Bakara Suresinin tefisiri.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> M&uuml;slim, Kitab&rsquo;un-Nikah, 1405.hadis; M&uuml;sned-i Ahmed, 3/380, Bidayet&rsquo;ul-M&uuml;ctehid, 1/63</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> M&uuml;slim, Bab-u Nikah&rsquo;ıl mut&rsquo;a, 8. hadis 4. cilt.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Şerh-i Tecrid-i Kuş&ccedil;u/484</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Tefsir-i Taberi, 5/9</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Nisa/24</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> El-Gadir&rsquo;den naklen, 3/329</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Tefsir-i Mefatih&rsquo;il gayb, 5/132.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- El-Ukube/221, el-Muğni&rsquo;den naklen.</p>\n	</div>\n</div>','Kur’an-ı Kerim ve Mut’a Nikahı','','publish','closed','open','','kuran-i-kerim-ve-muta-nikahi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2979',0,'post','',0),(2980,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Ehl-i Beyt Mektebinin &uuml;nl&uuml; ve b&uuml;y&uuml;k alimleri Kur&rsquo;an&rsquo;ın tahrif edilemeyeceği konusunda a&ccedil;ık&ccedil;a g&ouml;r&uuml;şlerini belirtmiş ve bunun Ehl-i Beyt Mektebinde kesin ve sabit bir inan&ccedil; olduğunu a&ccedil;ıklamışlardır. Nitekim Allame Muhammed H&uuml;seyin Kaşif&rsquo;ul Gıta bu konuda icma olduğunu zikretmiştir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;</p>\n\n<h2>\n	Şimdi Se&ccedil;kin Alimlerden Bir Ka&ccedil;ının Bu Konuyla İlgili A&ccedil;ıklamalarını Nakledelim:</h2>\n\n<p>\n	<em>1- Şeyh&rsquo;ul-Muhaddis&rsquo;in Ebu Cafer Saduk (H.381) ş&ouml;yle diyor: </em></p>\n\n<p>\n	&ldquo;Biz inanıyoruz ki, Allah-u Teala&rsquo;nın Peygamberi Muhammed (s.a.a)&rsquo;e indirdiği Kur&rsquo;an şu iki kapak arasında bulunan kitaptır. Yani insanların elinde bulunan Kur&rsquo;an&rsquo;dır. Bundan fazla bir şey değildir. Meşhur olduğu &uuml;zere surelerin sayısı 114&rsquo;d&uuml;r. Kur&rsquo;an&rsquo;ın bundan daha fazla olduğu iddiasını bize nisbet edenler yalan s&ouml;ylemektedirler.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	2- Şeyh&rsquo;ut-Taife Ebu Cafer Muhammed Hasan Tusi (h.460) ise Tıbyan Tefsiri&rsquo;nin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle s&ouml;ylemektedir:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;ın eksik veya fazla olduğu s&ouml;z&uuml;, maksadı manalarını anlaşılması olan b&ouml;yle bir kitaba yakışmaz. Zira, Kur&rsquo;an&rsquo;a eklemeler yapıldığı g&ouml;r&uuml;ş&uuml;n&uuml;n batıl olduğu hususunda icma ve ittifak vardır. Kur&rsquo;an&rsquo;ın eksiltildiği hususuna da zahiren M&uuml;sl&uuml;manlar muhalefet etmiştir. Bizim mezhebimizin doğru g&ouml;r&uuml;ş&uuml; de budur. Nitekim Seyyid Murtaza da bunu onaylamıştır ve rivayetlerden de bu anlaşılmaktadır. Şii ve S&uuml;nni&rsquo;de Kur&rsquo;an&rsquo;ın ayetlerin eksiltildiği veya yerlerinin değiştirildiği hususunda nakledilen bir &ccedil;ok rivayetlerle ilgili olarak, s&ouml;ylemek gerekir ki bunlar vahit rivayetlerdir. Bu rivayetler insanı sağlam bir ilmi sonuca ulaştırmadığı gibi, amel edilecek şer-i bir h&uuml;ccet olma y&ouml;nleri de yoktur. O halde bu rivayetleri bırakmak gerekir elbette onları tevil etmek de m&uuml;mk&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	3- Cemalud&rsquo;din Yusuf bin Mutahhar Hilli, (H.726) ise ş&ouml;yle diyor: &ldquo;Doğru olanı da budur ki, Kur&rsquo;an da hi&ccedil;bir değişiklik, sona ge&ccedil;irme veya &ouml;ne almak durumu s&ouml;z konusu olmamıştır. Ne bir şey eklenmiş ve ne de bir şey eksiltilmiştir. B&ouml;yle bir inan&ccedil; sahibi olmaktan Allah&rsquo;a sığınırım. Zira bu taktirde m&uuml;tevatiren nakledilen Peygamberin mucizesi ortadan kalkmış olur.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	4- Şeyh&rsquo;&ucirc;l-Fukeha Şeyh Cafer Kaşif&rsquo;ul-Gıta (h.1228) ise ş&ouml;yle diyor: &ldquo;Ne bir sure ve ne de bir ayet ve hatta ne bir de kelime Kur&rsquo;an&rsquo;a eklenmemiştir. Şu iki kapak arasındaki Kur&rsquo;an, Allah&rsquo;ın s&ouml;zleridir. Bu din ve mezhepte olan kesin bir inan&ccedil;tır. M&uuml;sl&uuml;manların icması, Peygamber (s.a.a)&rsquo;in ve tahir imamların rivayetleri de bunu kesin ve ş&uuml;phesiz kılmaktadır. Bazı kimseler buna karşı &ccedil;ıkmış olsalar da, g&ouml;r&uuml;şleri dikkate değer bir g&ouml;r&uuml;ş değildir. Allah&rsquo;ın izniyle Kur&rsquo;an, her t&uuml;rl&uuml; noksanlıktan m&uuml;nezzeh kılınmıştır. Kur&rsquo;an&rsquo;ın a&ccedil;ıklamaları ve alimlerin icması da t&uuml;m zamanlarda buna delalet etmektedir. A&ccedil;ıktır ki Kur&rsquo;an&rsquo;da bir noksan olduğunu a&ccedil;ıklayan rivayetlerin zahirine bakarak amel etmek m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	5- İmam Humeyni (r.a) ise bu konuda ş&ouml;yle diyor: &ldquo;Bir insan tarih boyunca M&uuml;sl&uuml;manların Kur&rsquo;an&rsquo;ın toplanması, korunması yazılması ve kıraatı konularında ne kadar dikkatle &ccedil;alıştıklarını d&uuml;ş&uuml;nse, Kur&rsquo;an&rsquo;ın tahrif edildiği fikrinin ne kadar yersiz olduğunu kesin anlar. Bu konuda nakledilen rivayetler ve tahrife inananların bahaneleri ya zayıftır veya delil niteliğnde değildir. Ya da yalancı ve uydurma alametleri a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpmaktadır veya itibar edilmeyen garip rivayetlerdir. Bu rivayetlerin doğru olanı daha &ccedil;ok te&rsquo;vil ve tefsir konusuyla ilgilidir. Yani Kur&rsquo;an&rsquo;ın lafız ve ibarelerinde değil, tefsir ve te&rsquo;vili hususunda bir takım tahrifler olmuştur.</p>\n\n<p>\n	&Ouml;zetle Kur&rsquo;an şu iki kapak arasında yer alan kitaptır, onda hi&ccedil;bir eksiltme ve artış meydana gelmemiştir.&nbsp; Kıraat hususundaki ihtilaflar ise i&ccedil;tihattaki farklılıklardan kaynaklanmaktadır. Ruh&rsquo;ul-Emin&rsquo;in son Peygamberin kalbine indirdiği vahyin temel ilkelerine aykırı değildir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Asl&rsquo;uş-Şia ve Usuluha</em>/113 kitabına m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>İtikadat&rsquo;ul-İmamiyye</em>/93-94</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Tefsir&rsquo;ut Tibyan</em>,1/3,</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Ecvibet&rsquo;ul-Mesail&rsquo;il-Mehnaviyye</em>,13. mesele, s.121</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Keşf&rsquo;ul-Gıta</em> Kitab&rsquo;ul-Kur&rsquo;an, Kitab&rsquo;us-Salat&rsquo;tan naklen s. 298-299</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Tehzib&rsquo;ul-Usul,</em> 2/165,</p>\n	</div>\n</div>','Büyük Şia Alimlerinin Kur’an’ın Tahrif Edilemediğine Dair Açıklamaları','','publish','closed','open','','buyuk-sia-alimlerinin-kuranin-tahrif-edilemedigine-dair-aciklamalari','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2980',0,'post','',0),(2981,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<div>\n	<h5 style=\"text-align: right;\">\n		Ehli Beyt &Ouml;ğretisi 4</h5>\n\n	<h2>\n		Hz. Ali (a.s)&rsquo;ın Mushafı:</h2>\n\n	<p>\n		Kur&rsquo;ani ilimler araştırmacıları ve alimleri, g&uuml;venilir &ccedil;eşitli rivayetler esasınca Kur&rsquo;an&rsquo;ın Peygamber (s.a.a)&rsquo;in vefatından sonra ilk defa Hz. Ali (a.s) tarafından bir araya getirildiğine inanmaktadırlar.</p>\n\n	<p>\n		Bu konuda İbn-i Nedim ve diğerleri ş&ouml;yle rivayet etmişlerdir:</p>\n\n	<p>\n		&ldquo;Ali (a.s) Peygamberin vefatından sonra insanların kendisinden başkalarına y&ouml;neldiğini g&ouml;r&uuml;nce, Kur&rsquo;an&rsquo;ı toplamadığı m&uuml;ddet&ccedil;e &uuml;zerindeki c&uuml;bbesini &ccedil;ıkarmayacağına dair yemin etti. &Uuml;&ccedil; g&uuml;n evinde oturarak Kur&rsquo;an&rsquo;ı topladı, bir araya getirdi. Bu Hz. Ali vasıtasıyla Kur&rsquo;an&rsquo;ın bir araya getirildiği ilk mushaf idi.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;</p>\n\n	<p>\n		Bu g&uuml;zel teşebb&uuml;s İslam mektebinin değerli &ouml;ğrencisi, Hz. Muhammed (s.a.a)&rsquo;in ilk dostu ve vahiy sırlarının ve Kur&rsquo;ani ilimlerin sahibi Hz. Ali (a.s) tarafından başlatılmalıydı. Nitekim o hazret ş&ouml;yle diyordu:</p>\n\n	<p>\n		&ldquo;Allah&rsquo;ın kitabını benden sorun. Ş&uuml;phesiz ki Kur&rsquo;an&rsquo;daki b&uuml;t&uuml;n ayetlerin tek tek gece mi indiğini yoksa, g&uuml;nd&uuml;z m&uuml; &ccedil;&ouml;lde mi indiğini veya dağda mı mutlaka bilirim.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;</p>\n\n	<p>\n		Yine ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Ş&uuml;phesiz ki b&uuml;t&uuml;n ayetlerin ni&ccedil;in indiğini, nerede indiğini ve kimin hakkında indiğini bilirim. Ş&uuml;phesiz ki Allah bana akleden bir kalp ve &ouml;zg&uuml;r bir dil ihsan etmiştir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n	<p>\n		Ve ş&ouml;yle buyurduğu da nakledilmiştir:</p>\n\n	<p>\n		&ldquo;Resulullah kendisine inen b&uuml;t&uuml;n ayetleri bana okuyor, ben de onu kendi hattımla yazıyordum. Daha sonra o ayetin tevil, tefsir, nasih, mensuh, muhkem ve m&uuml;teşabihini bana &ouml;ğretiyordu. Allah&rsquo;tan bunları derk etmemi istiyordu. O dua ettiği zamandan beri, Allah&rsquo;ın kitabından hi&ccedil;bir ayeti ve bana a&ccedil;ıkladığı hi&ccedil;bir ilmi asla unutmadım.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n	<p>\n		Hz. Ali (a.s)&rsquo;ın hazırladığı mushafın &ouml;zelliklerinden en &ouml;nemlisi ayetlerin n&uuml;zul sırasının belirtilmiş olmasıdır.</p>\n\n	<p>\n		Suyuti <em>İtkan</em> adlı kitabında Muhammed bin Sirin&rsquo;den, o da İkrime&rsquo;den s&ouml;yle rivayet etmektedir:</p>\n\n	<p>\n		&ldquo;Ebu Bekir&rsquo;in hilafetinin ilk g&uuml;nlerinde Ali bin Ebi Talib evinde oturarak Kur&rsquo;an&rsquo;ı topladı. İkrime&rsquo;ye, &ldquo;Ali bin Ebi Talib&rsquo;den başka Kur&rsquo;an&rsquo;ın n&uuml;zul sırası esasınca toplayan bir başkası oldu mu&rdquo; diye sorunca ş&ouml;yle cevap verdi: &ldquo;Eğer b&uuml;t&uuml;n cinler ve insanlar bir araya gelse yine de b&ouml;yle bir telifi v&uuml;cuda getiremezler.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>&nbsp;</p>\n\n	<p>\n		Bununla birlikte, Suyuti, selefin Mushaflarındaki sure sırasındaki farklılıktan s&ouml;z ederken Ali (a.s.)&rsquo;ın Mushafının n&uuml;zul sırası esasınca d&uuml;zenlendiğini vurgulamaktadır.</p>\n\n	<p>\n		İbn-i Sirin ise ş&ouml;yle s&ouml;ylemektedir:</p>\n\n	<p>\n		&ldquo;Ali kendi Mushafında ayetlerin hangisinin nasih ve hangisinin de mensuh olduğunu yazmıştır.&rdquo;</p>\n\n	<p>\n		Ayrıca şuna inanmaktadır:</p>\n\n	<p>\n		&ldquo;Eğer o kitaba ulaşılırsa ondan bir &ccedil;ok ilimler elde edilecektir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>&nbsp;</p>\n\n	<p>\n		Şeyh Mufit ise bu Mushaf hakkında ş&ouml;yle s&ouml;ylemektedir:</p>\n\n	<p style=\"margin-left:35.4pt;\">\n		&ldquo;Mekki olanlarını medeni olanlarından &ouml;nce mensuhunu ise nasihinden &ouml;nce beyan etmiş ve her şeyi yerli yerine koymuştu.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n	<p>\n		<em>Hz. Ali (a.s.)&rsquo;ın Mushafı hakkında nakledilen rivayetlerin toplamından da anlaşıldığı &uuml;zere bu mushafın diğer mushaflardan faklılığı şu hususlardadır:&nbsp; </em></p>\n\n	<p>\n		1- N&uuml;zul sırasına g&ouml;re d&uuml;zenlenmiştir.</p>\n\n	<p>\n		2- Kıraati harfi harfine Allah Resul&uuml;n&uuml;n kıraatiyle aynıdır.</p>\n\n	<p>\n		3- Mensuh nasihten &ouml;nce beyan edilmiştir.</p>\n\n	<p>\n		4- Ayetin nazil olduğu sebep, mekan ve zamanı ile ayetin kimin hakkında indiği de zikredilmiştir.</p>\n\n	<p>\n		5- Bir takım a&ccedil;ıklayıcı tefsirleri de i&ccedil;ermektedir. (Tenzilin yanı sıra te&rsquo;vili de vardı.)</p>\n\n	<p>\n		6- Muhkem ve m&uuml;teşabih olan ayetler a&ccedil;ık&ccedil;a belirtilmiştir<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n	<p>\n		&Ouml;zetle Ali (a.s)&rsquo;ın Mushafı, Hz. Ali&rsquo;nin &ccedil;eşitli &ouml;zelliklerle bir araya topladığı Kur&rsquo;an n&uuml;shasıdır. Dolayısıyla onda elimizdeki Kur&rsquo;an&rsquo;dan bir tek harf, kelime veya ayetin fazla olduğu d&uuml;ş&uuml;n&uuml;lmemelidir. Sadece farkı, ihtiva ettiği tefsir vb. ilimler y&ouml;n&uuml;ndendir.</p>\n\n	<p>\n		Şia&rsquo;nın inancına g&ouml;re, bu Mushaf da masum imamların yanında bulunan, bir imamdan diğerine intikal eden, imamdan başka hi&ccedil; kimsenin haberdar olmadığı imamet ilimlerinin bir b&ouml;l&uuml;m&uuml; konumundadır.&nbsp;</p>\n\n	<h2>\n		Hz. Fatıma (a.s)&rsquo;ın Mushafı:</h2>\n\n	<p>\n		&nbsp;Ehl-i Beyt Mektebinde yer alan sahih hadisler esasınca, Hz. Fatıma&rsquo;nın Mushafı da masum imamlar (a.s)&rsquo;ın yanında saklı olan ilmi miraslarının bir par&ccedil;asıdır. Bu kitapta Kur&rsquo;an ayetleri yer almamıştır; helal ve haramla ilgili konuları da i&ccedil;ermemektedir. Sadece bu kitap gelecekteki bir takım hadiselerle ilgili gaybi ilimleri i&ccedil;ermektedir. Ehli Beyt mektebine g&ouml;re bu gaybi ilimler Allah&rsquo;ın emri ile alemdeki t&uuml;m kadınlardan &uuml;st&uuml;n olan ve ilahi irade gereği her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;kten uzak bulunan Hz. Fatıma&rsquo;ya bir ilahi hibe olarak verilmiştir. Nitekim Hz. Meryem gibi y&uuml;ce şahsiyete sahip kadınlara da melekler vasıtasıyla vahy geldiği ve mucize yoluyla bu alemdeki ger&ccedil;eklerden haberdar oldukları Kur&rsquo;an ile sabittir.</p>\n\n	<p>\n		İmam Sadık (a.s)&rsquo;dan nakledilen hadislerde de yer aldığına g&ouml;re İmam bizzat defalarca ve &ccedil;eşitli ifadelerle muhataplarına, Kur&rsquo;an ayetlerinin Hz. Fatıma (a.s)&rsquo;ın mushafında yer almadığını beyan etmiştir. &Ouml;rneğin ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Bu mushaf Kur&rsquo;an değildir.&rdquo;; &ldquo;Allah&rsquo;a yemin olsun ki, onda Kur&rsquo;an&rsquo;dan bir tek harf bile yoktur.&rdquo;; &ldquo;Allah&rsquo;ın kitabından hi&ccedil;bir ayet onda mevcut değildir.&rdquo;; Onda Allah&rsquo;ın kitabından bir şey yoktur.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n	<p>\n		İmam (a.s) bu ifadelerle konuyu &ouml;nemle vurgulamak istemiştir. B&ouml;ylece de, asıl anlam itibariyle kitap anlamına gelen ama halkın dilindeki kullanımı itibariyle genelde Kur&rsquo;an&rsquo;ın yazılı haline denilen mushaf lafzından dolayı yanlışlığa d&uuml;ş&uuml;lmesi ve onu da bir Kur&rsquo;an olarak d&uuml;ş&uuml;n&uuml;lmesi &ouml;nlenmiştir.</p>\n\n	<h2>\n		Hz. Fatıma (a.s)&rsquo;ın Mushafında Yeralan İlimlerin Kaynağı</h2>\n\n	<p>\n		<em>Bazı rivayetlerden de anlaşıldığı &uuml;zere Fatıma (a.s)&rsquo;ın mushafı nebevi ilim ve marifetler mecmuasıdır. Hz. Fatıma bunları dikte etmiş Ali ( a.s ) da yazmıştır.</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n	<p>\n		Diğer bazı rivayetlerden anlaşıldığı &uuml;zere, bu mushafta Peygamber (s.a.a)&rsquo;in vefatından sonra Fatıma (a.s)&rsquo;ın yanına gelip kendisine teselli veren ve gaybi bir takım haber ve ilhamlar getiren meleğin s&ouml;ylediği ilimler mevcuttur. Nitekim Ebu Ubeyde&rsquo;nin İmam Sadık (a.s)&rsquo;dan naklettiği rivayette ş&ouml;yle yer almıştır:</p>\n\n	<p>\n		&ldquo;Ş&uuml;phesiz Fatıma Peygamberden sonra yetmiş beş g&uuml;n yaşadı. Babasından dolayı b&uuml;y&uuml;k bir h&uuml;z&uuml;n i&ccedil;indeydi. Allah kendisine teselli vermesi ve g&ouml;nl&uuml;n&uuml; alması i&ccedil;in ona bir melek g&ouml;nderdi. Bu&nbsp; melek ona babasının yerini ve halini haber verdi. Daha sonra evlatlarının başına gelecekleri bildirdi. B&uuml;t&uuml;n bunları (Hz. Fatıma (a.s) s&ouml;ylemiş) Ali (a.s)&rsquo;da yazmıştır. İşte <em>Mushaf-ı Fatıma</em> dedikleri budur.&rdquo;</p>\n\n	<p>\n		Hammad bin Osman&rsquo;ın naklettiği rivayetin sonunda da ş&ouml;yle yer almıştır:</p>\n\n	<p>\n		&ldquo;Bilin ki onda helal ve haramdan bir şey yoktur. Onda sadece gelecek olaylara ait bilgi vardır.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>&nbsp;</p>\n\n	<p>\n		Bazı rivayetlerde yer aldığı &uuml;zere İmam Sadık (a.s) Hz. Fatıma (a.s)&rsquo;ın mushafına dayanarak kendi zamanında vuku bulan bazı olayların ve kıyamların neticesini beyan etmiştir. Nitekim buna dayanarak amcası oğullarının (İmam Hasan (a.s)&rsquo;ın torunlarını) kıyamı karşısında uygun bir tavır takınmış ve bu kıyamlarının acı sonucunu kendilerine haber vermiş, bu kıyamlarının zafere ulaşmayacağını bildirmiştir. Ama buna rağmen onlar İmam Sadık (a.s)&rsquo;ın bu nasihatlerini dinlememişlerdir. Nitekim Fuzeyl bin Sekkele ve S&uuml;leyman bin Halid&rsquo;in rivayet ettiklerine g&ouml;re İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Yanımda olan mushafta b&uuml;t&uuml;n sultanların ve idarecilerin adı yazılıdır. Ben Hasan (a.s)&rsquo;ın evlatları i&ccedil;in m&uuml;lk ve idarecilikten bir pay g&ouml;rm&uuml;yorum.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n	<p>\n		&Ouml;zetle Hz. Fatıma (a.s)&rsquo;ın mushafı gaybi haberler, gelecekteki olaylar, devletlerin akibeti ve Hz. Zehra (a.s)&rsquo;ın evlatlarının başına gelecek olayları i&ccedil;ermektedir. Bu kitapta Kur&rsquo;an ve şeriat h&uuml;k&uuml;mlerinden bir şey bulunmamaktadır. Bu mushafın da başka bir Kur&rsquo;an olduğu d&uuml;ş&uuml;ncesi her ikisine de (hem Kur&rsquo;an-ı Kerim&rsquo;e ve hem de Hz. Fatıma&rsquo;nın yazdırdığı kitaba) Arap&ccedil;a dilinde kitap anlamına gelen mushaf denilmesinden kaynaklanmıştır.</p>\n\n	<p>\n		Ama, şunu bilmek gerekir ki Kur&rsquo;an&rsquo;a mushaf denilmesi de sadece M&uuml;sl&uuml;manların bir adlandırmasıdır. Bu İslami bir kavram ve şer&rsquo;i bir hakikat değildir. Kuran&rsquo;ı Kerim ve nebevi hadislerde de mushaf kelimesinin yalnız Kur&rsquo;an&rsquo;a tahsis edilen bir kelime olduğuna dair hi&ccedil;bir delil yoktur.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n</div>\n\n<p>\n	<br clear=\"all\" />\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Fihristi İbn-i Nedim</em>/30, <em>Musennef-i İbn-i Ebi Şeybe,</em> 1/545; <em>et-Tabakat&rsquo;ul-Kubra,</em> 2/338; <em>Tefsir-i İbn-i Kesir-</em> Kısm-u Fezail&rsquo;il-Kur&rsquo;an/28,</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Et-Tabakat&rsquo;ul-K&uuml;bra,</em> 2/338,</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Tabakat&rsquo;ul-Kubra,</em> 2/338 ve <em>Bihara&rsquo;ul-Envar,</em> 89/97</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Tefsir-i Burhan,</em> 1/16, 14.hadis,</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>el-İtkan,</em> 1/57-58</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Tarih&rsquo;ul-Hulefa</em>/185; <em>et-Tabakat&rsquo;ul-K&uuml;bra,</em> 2/38 ve <em>el-İsti&rsquo;ab,</em> <em>el-İsabe</em> Haşiyesinde, 2/253,</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Bihar&rsquo;ul-Envar,</em> 89/74,</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>et-Temhid fi-Ulum-i Kur&rsquo;an</em> 1/292; <em>Ekzubet-u Tahrişf&rsquo;il-Kur&rsquo;an</em>/115; <em>Hakaik-u Hamme</em>/160-161&rsquo;den naklen,</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Besair&rsquo;ud-Derecat</em>/156,157,158,159,</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - &Ouml;rneğin Besair/153&rsquo;te yer alan rivayettir ki sonunda ş&ouml;yle yer almıştır: &ldquo;Ş&uuml;phesiz Resulullah onu dikte etmiş Ali (a.s) ile eliyle yazmıştır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - a.g.e, 1/346-347, 2.hadis</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - a.g.e, 8.hadis ve <em>Besair&rsquo;ud-Derecat</em>/169</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Zerkeşi ve diğerlerinin rivayet ettiğine g&ouml;re Ebu Bekir Kur&rsquo;an&rsquo;ı toplayınca sahabeye, &ldquo;bunu adlandırın&rdquo; dedi. Bazıları onu İncil, bazıları Sefer olarak adlandırdı. Ama İbn-i Mes&rsquo;ud ş&ouml;yle dedi: &ldquo;Ben Habeşistan&rsquo;da Mushaf olarak adlandırılan bir kitap g&ouml;rd&uuml;m.&rdquo; Bunun &uuml;zerine herkes bu adı beğendi ve Kur&rsquo;an&rsquo;ı mushaf olarak adlandırdılar.</p>\n	</div>\n</div>','Hz. Ali (a.s) ve Hz. Fatıma (a.s)’ın Mushafları','','publish','closed','open','','hz-ali-a-s-ve-hz-fatima-a-sin-mushaflari','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2981',0,'post','',0),(2982,1,'2020-05-08 13:18:37','2020-05-08 10:18:37','<div>\n	<p style=\"margin-left: 106.2pt; text-align: right;\">\n		Ehli Beyt &Ouml;ğretisi 4</p>\n\n	<p style=\"margin-left:106.2pt;\">\n		<em>Ayetullah Marifet, Ehl-i Beyt Mektebinin tefsir ve fıkıh alanında g&ouml;r&uuml;ş sahibi alimlerdendir. <strong>Et-Temhid fi Ulumi&rsquo;l-Kur&rsquo;n</strong> adlı kitabı tefsir alanında yayınlanmış olan eserlerinden biridir.</em></p>\n\n	<p>\n		<strong>SORU:</strong> <em>İlk olarak, Kuran&rsquo;ı anlamanın m&uuml;mk&uuml;n olup olmadığı konusu sormak istiyoruz. Daha sonra, Kuran&rsquo;ı anlamanın &ouml;l&ccedil;&uuml;s&uuml; nedir? Kuran&rsquo;dan &ccedil;ıkardığımız anlam, elde ettiğimiz mana hangi &ouml;l&ccedil;&uuml; ve esasa&nbsp; dayanarak muteber ve ger&ccedil;ekli sayılır?</em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran s&ouml;zc&uuml;klerinin anlamı ve bu konudaki &ouml;l&ccedil;&uuml;n&uuml;n ne olduğu &ouml;nemli konulardandır. Elbette bu konuyu tartışanlar, s&ouml;z&uuml; dini metinler &uuml;zerine g&ouml;t&uuml;r&uuml;yorlar ama aslında bu genel bir mevzudur. Sorulan soru şu: C&uuml;mleler ve s&ouml;zc&uuml;kler hangi &ouml;l&ccedil;&uuml; ve esasa g&ouml;re anlam ifade etmektedirler? Yani &ccedil;eşitli c&uuml;mleler ve terkipler halinde s&ouml;ylenen s&ouml;zc&uuml;klerin ger&ccedil;ekten ifade ettikleri bir mana s&ouml;z konusu mu, yoksa onlara ana anlam y&uuml;kleyen biz miyiz? Eğer bir s&ouml;zc&uuml;k bir anlamı ifade ediyorsa, hangi &ouml;l&ccedil;&uuml;ye g&ouml;re o anlam bu s&ouml;zc&uuml;ğe ait sayılıyor? Siz, ben b&ouml;yle anlıyorum derseniz, bu sizin anlama tarzınızdır ve g&ouml;r&uuml;ş&uuml;n&uuml;zd&uuml;r, bir başkası da başka t&uuml;rl&uuml; anlayabilir. İnsanların s&ouml;zc&uuml;kler ve tabirlerden &ccedil;ıkardıkları anlam kendilerine bağlıdır.</p>\n\n	<p>\n		Bu anlayış dini bilimler konusunda s&ouml;z konusu olunca, alınan sonu&ccedil; şu oluyor ki fakihlerin, m&uuml;fessirlerin ve din bilginlerinin başından beri, bu g&uuml;ne dek hadisler, Kuran ve s&uuml;nnet hakkında anladıkları, kendi d&uuml;ş&uuml;nceleri ve anlayışlarıdır; dini metinlerin s&ouml;ylediklerini ifade etmiş sayılmazlar. S&ouml;zc&uuml;klerin ve kelimelerin anlamı konusunda belirli bir delil ve &ouml;l&ccedil;&uuml; olmadığı i&ccedil;in, &ccedil;ıkarılan anlamlar bu şahısların idrak ve anlama tarzına bağlıdır, anladıkları onların kendileri i&ccedil;in ge&ccedil;erlidir. Bizim aynı s&ouml;zc&uuml;kleri daha farklı ve hatta elimizde bulunan ara&ccedil;larla daha g&uuml;zel ve kamil anlamamız m&uuml;mk&uuml;nd&uuml;r. Demek ki filan ayeti Merhum Tabersi ş&ouml;yle a&ccedil;ıklamış da bu a&ccedil;ıklama iyidir veya Allame Hilli (r.a) falan fıkh&icirc; h&uuml;km&uuml; istinbat etmiş de bu yanlıştır demeyeceğiz ama bizim i&ccedil;in bunların değeri nedir?</p>\n\n	<p>\n		Bu konu burada bitmiyor. Bu s&ouml;zlerin ortaya atılmasının asıl hedefi, dinden anlaşılan ve ortaya konulan anlam ve sonu&ccedil;ları teredd&uuml;t ve ş&uuml;phe altında bırakmaktır. Vaziyet b&ouml;yle olursa o zaman din alimlerinin bu g&uuml;ne dek halka &ouml;ğrettiklerinin hepsi teredd&uuml;t altına girer. Sonu&ccedil;ta temiz bir kalbe sahip olan M&uuml;sl&uuml;man bir genci, mevcut olan dini anlayışlar hakkında k&ouml;t&uuml;mser kılıp veya ş&uuml;pheye d&uuml;ş&uuml;rerek ardından istedikleri her şeyi din diye ona aşılayabilirler veya hi&ccedil;bir şey vermez ve dinsiz hale getirirler. &Ccedil;&uuml;nk&uuml; hedef, bu g&uuml;ne kadar mevcut olan dini inan&ccedil;ların temelini yıkmak ve bu inan&ccedil;lara karşı ş&uuml;phe uyandırmaktır.</p>\n\n	<p>\n		Tabii dini metinlerin her t&uuml;rl&uuml; yoruma a&ccedil;ık olduğu s&ouml;z&uuml;, Hıristiyanlık, Yahudilik ve benzeri dinlerin tahrif edilmiş metinleri konusunda yerinde ve doğru olabilir. &Ccedil;&uuml;nk&uuml; bu metinler ger&ccedil;ektende Yahudilik ve Hıristiyanlıkta olanı ortaya koymuyorlardı. Kendilerinden bir şeyler &ccedil;ıkarıyorlar, sonra da kendi s&ouml;zlerini Tevrat b&ouml;yle diyor diye sunuyorlar. Bu y&uuml;zden Kur&rsquo;an onlara ş&ouml;yle diyor: &ldquo;Deki Tevrat&rsquo;ı getiriniz,&rdquo; ni&ccedil;in Tevrat&rsquo;ın kendisini ortaya koymuyorsunuz; bunlar sizin şahsi tahlillerinizdir. Onlar kasıtlı davranıyorlardı, yani ger&ccedil;ekten anladıklarını s&ouml;ylemiyorlardı. İstediklerini gizliyor, &ccedil;ıkarlarına uygun olanları a&ccedil;ıklıyorlardı. Ger&ccedil;eği apa&ccedil;ık ortaya koymuyorlardı. Bu y&ouml;ntem hen&uuml;z de devam etmektedir, d&uuml;nyadaki Yahudi ve Hıristiyan din b&uuml;y&uuml;kleri bu davranış tarzını şimdi de s&uuml;rd&uuml;r&uuml;yorlar. Bu y&uuml;zden onların asıl kitapları kendi yanlarında gizlidir Ortaya koydukları ve halka sundukları bir takım terc&uuml;meler, a&ccedil;ıklamalar ve yorumlardır. Asıl olan kaynakları ise g&ouml;stermiyorlar.</p>\n\n	<p>\n		Ancak İslam dininin as&icirc;l kaynakları el değmemiş vaziyette herkesin g&ouml;z&uuml; &ouml;n&uuml;nde olduğundan bu durum İslam hakkında s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; din hakkındaki yorum ve s&ouml;zlerin doğruluk ve yanlışlık &ouml;l&ccedil;&uuml;s&uuml; her insanın ulaşabileceği Kuran ve S&uuml;nnettir. Demek ki İslam dini hakkında bu t&uuml;r teredd&uuml;tlerin s&ouml;z konusu olma ortamı oluşmuyor.</p>\n\n	<p>\n		Şimdi konumuzun aslına d&ouml;nelim. Konunun aslı şu ki, Kur&rsquo;an&rsquo;ın kelime ve s&ouml;zc&uuml;klerinin anlamı konusunda &ouml;l&ccedil;&uuml; ve esas nedir? Hangi esasa g&ouml;re bu s&ouml;zc&uuml;kler bu anlamları taşımaktadırlar? Şahısların anladığıyla bir işimiz yok. Bu insanlar, hi&ccedil;bir &ouml;l&ccedil;&uuml;n&uuml;n olmadığını, s&ouml;zc&uuml;klere bizim kendimizin anlam y&uuml;klemediğimizi ve anlamı s&ouml;zc&uuml;klerden &ccedil;ıkarmadığımızı iddia etmek istiyorlar. Biz bu s&ouml;z&uuml;n ger&ccedil;ek olmadığını ve bir esasın s&ouml;z konusu olduğunu savunmak istiyoruz. &Ouml;l&ccedil;&uuml; nedir?</p>\n\n	<p>\n		Hangi kanun ve kurala g&ouml;re biz c&uuml;mlelere, s&ouml;zc&uuml;klere, terkiplere bir anlam y&uuml;klemekteyiz?</p>\n\n	<p>\n		Cevap bir c&uuml;mledir; &ouml;l&ccedil;&uuml; &ldquo;v&acirc;zı&rdquo; yani halkın vazetmesi ve kararlaştırmasıdır. &Ccedil;&uuml;nk&uuml; s&ouml;zc&uuml;kler, kelimeler ve tabirler hep toplumsal vazetme ve kararlaştırma vasıtasıyla anlam ifade ederler. &Ccedil;&uuml;nk&uuml; insanlar başından beri toplumsal hayatın gerekliliğini anladılar. Bir arada toplu olarak yaşamak ise, birbiriyle anlaşıp, fikir alışverişinde bulunabilme imkanına bağlıdır. Yani insanlar birbirilerinin ihtiyacını gidermek i&ccedil;in bir araya geldiklerinde birbirilerini anlayabilmeli ihtiya&ccedil;larını anlatabilmeli ve başkalarının ihtiyacını &ouml;ğrenebilmelidirler. Demek ki, insanların birbirini anlaması, topluca yaşamanın bir zorunluğudur.</p>\n\n	<p>\n		Bu durumda beşer, fikir alış verişi i&ccedil;in ihtiyacı olan s&ouml;zc&uuml;kleri icat etti. Her anlam i&ccedil;in bir s&ouml;zc&uuml;k ve isim kararlaştırıldı. S&ouml;zc&uuml;k ise bir sesten ibaretti. Kararlaştırdılar ki, faraza biz bundan sonra falan anlamı ifade etmek istediğimizde şu sesi kullanacağız. &Ouml;rneğin birisi şu akıcı maddeyi anlatmaya &ccedil;alıştığında &ldquo;su&rdquo; sesini &ccedil;ıkaracaktı. Bu sesi &ccedil;ıkarmak o şahsın o belirlenmiş anlamı kastettiğini g&ouml;sterir. Genel olarak ihtiya&ccedil; duydukları b&uuml;t&uuml;n anlam ve manalar i&ccedil;in bir s&ouml;zc&uuml;k koydular; her anlama ait bir s&ouml;zc&uuml;k oluşuverdi.</p>\n\n	<p>\n		Tabi s&ouml;zc&uuml;klerin kararlaştırılmış olması, vazedilmiş anlamlarının olması yanında bir de b&uuml;t&uuml;n dillerde ge&ccedil;erli olan ve akıl sahiplerinin ittifak ettiği bazı usuller ve kaideler vardır. Bu usullere &ldquo;Usul-i Lafziyye&rdquo; denilmektedir. &Ouml;rneğin &ldquo;Asaletul Hakikat&rdquo; (yani aksini g&ouml;steren karine ve ortam olmadık&ccedil;a lafın ger&ccedil;ek anlamının murat oluşu). &Ouml;rneğin size birisi &ldquo;Ormanda bir aslan g&ouml;rd&uuml;m&rdquo; dediği vakit, siz onun insan kalabalığı i&ccedil;ersinde aslan gibi cesur bir insan g&ouml;rd&uuml;ğ&uuml;n&uuml; d&uuml;ş&uuml;nmezsiniz. Ger&ccedil;i bu anlamın da kastedilme ihtimali var ama siz belirtilen hakiki anlamın esas ve asıl alınışı kaidesi gereği aksine delil ve gerek&ccedil;e olmadık&ccedil;a bu c&uuml;mleyi olduğu gibi anlamalısınız. Bu kaideye benzer başka kaideler de vardır; &ldquo;unutmamış olma ilkesi&rdquo; (yani konuşan kimsenin s&ouml;z&uuml;n bir kısmını unuttuğu ihtimali olsa da aksine delil ve gerek&ccedil;e olmadık&ccedil;a onu unutmamış sayarız), &ldquo;zuhur ilkesi&rdquo; (yani konuşan kimsenin aksine delil ve gerek&ccedil;e olmadık&ccedil;a s&ouml;z&uuml;n&uuml; normalde anlaşılan anlama yorup onun başka bir kastı olduğunu d&uuml;ş&uuml;nmemek).</p>\n\n	<p>\n		Demek ki s&ouml;zc&uuml;klere zorla anlam y&uuml;klemiyoruz, onlardan kendi istediğimiz anlamı &ccedil;ıkarmıyoruz. Hayır! Bir insan aklı başındaysa, s&ouml;zc&uuml;k i&ccedil;in kararlaştırılmış anlamı da biliyorsa ve s&ouml;ylenilen usul ve esaslara da uyarsa, s&ouml;zc&uuml;kten herkesin &ccedil;ıkardığı anlamı &ccedil;ıkaracaktır. Akıl sahiplerinin koydukları kuralların gereği her s&ouml;zc&uuml;ğ&uuml;n bir anlamı vardır ve bunun yanında bir takım kurallar, esaslar s&ouml;z konusudur. Tabi bir lafzın ger&ccedil;ek anlamının değil de mecaz&icirc; anlamının murat edildiği ve buna bir karine olduğu zaman artık o asıl ve kaide ge&ccedil;erli olmaz ve lafzın mecaz&icirc; anlamı ge&ccedil;erli kabul edilecektir. Yani s&ouml;ylenilen usullerin ge&ccedil;erliliği m&uuml;mk&uuml;n olduğu yerde ve konumda s&ouml;z konusudur. S&ouml;ylenenlerden anlaşılıyor ki her şeyin bir &ouml;l&ccedil;&uuml;s&uuml;, mizanı vardır. İhtilaf baş g&ouml;steriyorsa, bu sizin &ouml;l&ccedil;&uuml; ve kaideleri doğru ve yerinde kullanmamanızdan kaynaklanmıştır. &Ouml;rneğin birisi s&ouml;zc&uuml;k i&ccedil;in konulmuş kararlaştırılmış anlamı iyi biliyor, birisi iyi bilmiyor. İşte bu, s&ouml;zc&uuml;ğ&uuml;n anlam vermede &ouml;l&ccedil;&uuml;s&uuml;z olduğunu g&ouml;stermez; tersine insanlığın yaşamı, başından bu yana s&ouml;zc&uuml;klerin belli &ouml;l&ccedil;&uuml; ve kaideler &ccedil;er&ccedil;evesinde anlam vermesi &uuml;zere s&uuml;r&uuml;p gelmiştir.</p>\n\n	<p>\n		<strong>EHLİBEYT &Ouml;ĞRETİSİ:</strong> <em>Acaba Kuran-ı Kerim&rsquo;de de s&ouml;zc&uuml;klerin bir anlamı ifade etmesi &ouml;l&ccedil;&uuml;, s&ouml;z konusu ilke ve kuralların &ccedil;er&ccedil;evesinde mi ger&ccedil;ekleşir; yoksa Kuran&rsquo;ın kendine has bir dili mi vardır? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran apa&ccedil;ık buyuruyor ki: <strong>&ldquo;Biz kendi kavminin dilinden başka bir dille hi&ccedil;bir peygamber g&ouml;ndermedik&rdquo;... </strong>Her peygamberi kendi kavminin diliyle g&ouml;nderdik ki onlar &ouml;ğ&uuml;t alsınlar, amel etsinler ve kabullensinler. &ldquo;Kendi kavminin lisanıyla&rdquo; yani her peygamberi kendi kavminin dilinin kuralları ve usul&uuml; ile konuşan kimselerden se&ccedil;tik. B&uuml;t&uuml;n peygamberler kavimlerinin &uuml;slubuna uygun konuşmakla vazifelendirilmişlerdir. Aksi taktirde hedefsizlik ve anlamsızlık s&ouml;z konusu olacaktır. &Ccedil;&uuml;nk&uuml; bu durumda &ouml;ğ&uuml;t alma ve peygamberden etkilenme ger&ccedil;ekleşmeyecektir. Demek ki peygamberlerin birinci vazifesi, kendi halklarının dilinin kaide kurallarını ve o toplumda, o muhitteki anlatım kurallarını bilmesi ve uygulamasıdır. B&ouml;ylece Allah(c.c.)&rsquo;tan aldıkları mesajı halka anlatabilirler ve halk da bu yolla onları anlayıp, dediklerini yerine getirebilirler. Bu s&ouml;ylediklerimize g&ouml;re, dinin dili &ouml;zel bir dildir, anlaşılamaz bir dildir, iddiası Kuran&rsquo;ın apa&ccedil;ık ifadesiyle ters d&uuml;şmektedir, akla ve hikmete de uymaz.</p>\n\n	<p>\n		&Ouml;rneğin siz bir kimsenin yazdığı bir c&uuml;mleyi neye dayanarak terc&uuml;me ediyorsunuz, a&ccedil;ıklıyorsunuz? Belli ki, onun, dikkatli ve aklı başında olduğu ve anlatım kurallarına uyduğunu d&uuml;ş&uuml;nerek bu işi yapacaksınız. &Ouml;zellikle o şahıs y&uuml;ksek bir bilin&ccedil; ve hikmet sahibi biriyse, hikmet sahibinin kaide ve usullere daha &ccedil;ok dikkat ederek hedefine ulaşmaya &ccedil;alıştığını d&uuml;ş&uuml;n&uuml;rs&uuml;n&uuml;z.</p>\n\n	<p>\n		Buna g&ouml;re bazılarının, dinin dili herkes i&ccedil;in anlaşılabilir bir dil değil, demeleri &ccedil;ok yanlış bir s&ouml;zd&uuml;r. Dinin dili &ouml;rf&uuml;n diliyle aynıdır. Sadece İslam dini de değil, b&uuml;t&uuml;n semav&icirc; dinler b&ouml;yledir. Peygamberler halka kendi dilleriyle konuşmak i&ccedil;in geldiler. Rivayette &ldquo;Kuran&rsquo;ı muhatabı olan anlar&rdquo; denilmişse, maksat halkın kendisidir. &Ccedil;&uuml;nk&uuml; Kuran s&ouml;z&uuml; anlayanlarla konuşmuştur. Dinin dili anlaşılabilir bir dildir. Dinin dilini anlamak i&ccedil;in s&ouml;z konusu olan &ouml;l&ccedil;&uuml;, &ouml;rf&uuml;n ve halkın dilini anlamak i&ccedil;in ge&ccedil;erli olan &ouml;l&ccedil;&uuml;n&uuml;n aynısıdır; başka bir y&ouml;ntem s&ouml;z konusu değildir.</p>\n\n	<p>\n		<strong>EHLİ BEYT &Ouml;ĞRETİSİ:</strong> <em>Neden Kuran m&uuml;fessirleri bazı ayetlerin tefsirinde ihtilafa d&uuml;şmekteler veya fakihler fıkh&icirc; h&uuml;k&uuml;mlerin ispatı ve istinbatı konusunda farklı d&uuml;ş&uuml;n&uuml;yorlar? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET: </strong>M&uuml;fessirlerin bazı ayetlerin tefsirinde ihtilaflı olmaları ya da m&uuml;&ccedil;tehitlerin i&ccedil;tihatlarının farklı olmsı doğaldır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bilim adamlarının &ccedil;eşitli bilim dallarında aynı g&ouml;r&uuml;şe sahip olmaları beklenemez. Tabii olarak g&ouml;r&uuml;ş farklılığı b&uuml;t&uuml;n bilimlerde mevcuttur. Matematiksel bilimlerde bile ki en zabıtalı bilim dalıdır yine g&ouml;r&uuml;ş farklılığı s&ouml;z konusudur. Sırf, alimler ihtilafa d&uuml;ş&uuml;yorlar diye, ortada herhangi bir ger&ccedil;eğin olmadığı, hakikatin nisbi ve g&ouml;reli olduğu, alimlerin anladıkları şeylerin kendilerinden olup dinin kendisiyle alakası olmadığı d&uuml;ş&uuml;n&uuml;lemez. M&uuml;fessirler ve fakihler dini anlama uzmanlarıdırlar ancak, <strong>&ldquo;G&ouml;kten yağmur yağdırır da alabildikleri miktarda akar vadilere...&rdquo; </strong>ayetinden de anlaşıldığı &uuml;zere kabiliyeti, istidadı daha &ccedil;ok olan, gerekli &ouml;n hazırlıklar yapan kimseler Kuran&rsquo;ı veya hadisleri daha iyi, daha sağlam ve daha &ccedil;ok anlayabilirler. Bu farklılıkların kaynağı, sabit bir hakikatin olmayışı ve ger&ccedil;eğin nisbi oluşu değildir.</p>\n\n	<p>\n		Şunu da g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir ki, Ehli Beyt mektebi <em>&ldquo;muhattia&rdquo;</em> dır. <em>&ldquo;Muhattia&rsquo;</em>&rsquo;nın mantığı şudur ki, hakikat birdir, ama bu bir olan hakikate ulaşmakta ihtilaf ortaya &ccedil;ıkabilir. Bu y&uuml;zden, farklı g&ouml;r&uuml;şlerden birisi ger&ccedil;eğe ulaşamamıştır veya bazen her iki g&ouml;r&uuml;ş de ger&ccedil;ekten uzak d&uuml;şm&uuml;ş olabilir. Ama bazı mektepler <em>&ldquo;Musavvibe&rdquo;</em> dirler ki her kim idrak g&uuml;c&uuml; gereği bir şey anladıysa hakikat odur demektedirler. Fakat ben bu s&ouml;z&uuml; Ehl-i S&uuml;nnet&rsquo;in de demiş olacağına inanmıyorum.</p>\n\n	<p>\n		Şunu da belirtmek gerekir ki Kuran&rsquo;ın dili genel &ouml;rf&uuml;n diliyle aynıdır, &ouml;zel bir dili yoktur, ancak Kuran&rsquo;ın ve şeriatın kendine has terimleri vardır. Bunu inkar etmiyoruz. Fakat bu terimlerin kendisi biraz değiştirilmiş olarak &ouml;rften alınmıştır, sadece biraz değiştirilmiş olarak. Bu y&uuml;zden&nbsp; bu terimler de yine umum&icirc; ve genel &ouml;rf&uuml;n dışında sayılmazlar. A&ccedil;ık &ouml;rneği &ldquo;Hac&rdquo; &ldquo;Zekat&rdquo; ve &ldquo;Salat&rdquo; (namaz) ve benzeri terimlerdir. Bu terimler genel &ouml;rften alınmış ve aynı &ouml;rfteki anlamlarını da korumuşlardır. Ne var ki o &ouml;rfteki anlamlarına bazı şart ve kayıtlar eklenmiştir. İşte bu eklemeler onları &ldquo;&ouml;zel&rdquo; &ouml;rf terimine &ccedil;evirmektedir. Bu y&uuml;zden, Kuran&rsquo;ın ve şeriatın dilini, muhatabı genel halk olduğu i&ccedil;in, genel &ouml;rf&uuml;n dili olarak bilmekle beraber aynı zamanda Kuran&rsquo;a ve şeriata ait olan ve &ouml;rften alınmış terimlerin mevcut olduğunu kabullenmemizde bir tezat ortaya &ccedil;ıkmaz. [Şu a&ccedil;ıklamayı yapmamızda fayda vardır ki: Arap&ccedil;a&rsquo;da ve halkın dilinde hac (bir yeri kastetmek ve bir yere doğru yolculuğa &ccedil;ıkmak), salat (dua), siyam (sakınmak, kendini engellemek) bilinen kelimelerdir. İslam dini bu kelimelere bilinen anlamının dışında bir takım anlamlar y&uuml;klemiş ve &ouml;rneğin &ldquo;hac&rdquo; kelimesinin belli bir şekilde yapılan ibadet i&ccedil;in ad olarak se&ccedil;miştir.]</p>\n\n	<p>\n		Tabi yine &ouml;rf&uuml;n kendisi bu t&uuml;r yerleri teşhis edebiliyor ve ayetlerde, dinde bahsedilen &ldquo;hacc&rdquo;ın, &ldquo;savm&rdquo;ın &ouml;zel bir anlam taşıyor olabileceğini sezip bunu peygambere soruyor: Hac nasıl yapılır? Salat nasıl yerine getirilir? Peygamber (s.a.a) de, buna bakarak bunları &ouml;ğrenin buyuruyor.</p>\n\n	<p>\n		Sonu&ccedil;ta bu t&uuml;r &ouml;zel terimler &ouml;rfte bilinmesine rağmen, &ouml;rf&uuml;n kendisi bu terimlerin &ouml;zel bir anlam taşıdığını sezebiliyor, terimlerin değişikliğe uğradığını anlıyor. Bu y&uuml;zden de o değişikliğin, azaltma ve eklemenin peşine gidiyor. Demek ki sonu&ccedil; olarak s&ouml;yleyebiliriz ki, Kuran&rsquo;ın dili umum&icirc; &ouml;rf&uuml;n ve halkın dilidir ve bunun &ouml;zel terimlerin mevcut olmasıyla &ccedil;elişkisi yoktur.</p>\n\n	<p>\n		<strong>SORU:</strong> <em>Bu konuyla Kuran&rsquo;ın zahiri ve batını olması arasında bir alaka var mıdır? Esasen Kuran&rsquo;ın zahiri ve batını olması ne anlam taşıyor?</em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Bakınız, Ebu Basir İmam Bakır (a.s)&rsquo;dan Peygamber efendimiz (s.a.a)&rsquo;in &ldquo;Kuran&rsquo;da hi&ccedil;bir ayet yoktur, meğer ki zahiri ve batını olmasın&rdquo; c&uuml;mlesinin anlamını soruyor. İmam Bakır (a.s) ş&ouml;yle buyuruyor: &ldquo;Zahiri tenzili (nazil olmak) dir.&rdquo; Yani ayetin zahiri, ayetin s&ouml;zc&uuml;kleri ve tabirlerinden anlaşılan anlamdır. Bu anlam, ayetlerin n&uuml;zul şanı derecesinde anlaşılan d&uuml;zeydeki ifadesidir. Sonra imam buyuruyor: &ldquo;Batını tevilidir.&rdquo; Yani ayetin derininde ve ger&ccedil;eğinde bulunan mesaj onun batınıdır. Ayetin dış &ouml;zelliklerini anlamanın yanı sıra, onun ger&ccedil;eğini ve asıl maksadını, asıl hedefi olan şeyi anlamak gerekir. Bu y&uuml;zdendir ki İmam Bakır (a.s), eğer Kuran&rsquo;ın zahiriyle ve n&uuml;zul şanıyla yetinmek doğru olsa&nbsp; Kuran bug&uuml;n &ouml;lm&uuml;ş olurdu buyuruyor. Halbuki bu Kuran yaşıyor ve ebedidir, her kes i&ccedil;in her yerde ve her zaman var olacaktır.</p>\n\n	<p>\n		İlgin&ccedil; olan şu ki İmam, Kuran&rsquo;ı g&uuml;neşe ve aya benzetip, g&uuml;neşle ay aydınlatıcılıklarını s&uuml;rd&uuml;rd&uuml;kleri gibi Kuran&rsquo;da aydınlatıcılığını s&uuml;rd&uuml;r&uuml;r, buyuruyor. Bu benzetmede &ccedil;ok dakik ve zarif bir nokta yatmaktadır. &Ccedil;&uuml;nk&uuml; Peygamber (s.a.a) de Kuran hakkında ş&ouml;yle buyuruyor: &ldquo;Onun acayiplikleri bitmez ve gariplikleri eksilmez&rdquo; Acaiplikleri bitmez, yani her ne kadar Kuran &uuml;zerinde durulsa ve derinliklerine inilse g&ouml;r&uuml;lecektir ki insanı şaşırtan, insana heyecan veren noktalar ve anlamlar keşfediliyor. Gariplikler de yenilik ve &ouml;nceden g&ouml;r&uuml;lmemiş şeyler demektir. Yani Kuran&rsquo;ın getirdiği şeyler hep yeni kalıp eskimezler. İmam Bakır (a.s) Kuran&rsquo;ı g&uuml;neşe ve aya benzetmiştir. G&uuml;neş varlığından ka&ccedil; milyon yıl ge&ccedil;mesine rağmen her sabah doğduğunda taptazedir. Bug&uuml;n doğan g&uuml;neş d&uuml;n doğan g&uuml;neş kadar taze ve parlaktır ve onun kadar da yeni. Yarın da aynı doğacak, sonraki g&uuml;nler de. Kuran da b&ouml;yledir, onun mesajları &ouml;yle bir şekilde d&uuml;zenlenmiştir ki, her zaman i&ccedil;in yepyeni bir d&uuml;stur mahiyetindedir. İnsanlık toplumu ve İslam toplumu her olay i&ccedil;in Kuran&rsquo;daki bir ayete y&ouml;neldiğinde, bu ayetin hemen şimdi ve sırf bu olay i&ccedil;in nazil olduğunu zanneder. Bu Kuran&rsquo;ın &ouml;zelliklerinden birisidir.</p>\n\n	<p>\n		Demek ki, Peygamber (s.a.a) daha ilk baştan halkın dikkatini şu konuya &ccedil;ekmekteydi ki, Kuran&rsquo;ın mesajı var; &ccedil;eşitli m&uuml;nasebetlerle inen ayetlerin batınında ebedi mesajlar yatmaktadır. Onları bulabilmek gerekir ve Kuran&rsquo;ın hakikati de bu mesajlardır.</p>\n\n	<p>\n		Peygamber (s.a.a) b&uuml;t&uuml;n ayetlerin batını olduğunu buyurmuştur.</p>\n\n	<p>\n		Sunulabilecek &ouml;rneklerden birisi Hz. Musa (a.s)&rsquo;ın s&ouml;z&uuml;d&uuml;r ki Allah&rsquo;ın nimetlerine ş&uuml;k&uuml;r olarak ş&ouml;yle demişti: &ldquo;Rabbim beni nimetlendirdiğin i&ccedil;in m&uuml;crimlere kesin olarak arka olmayacağım.&rdquo; Bu ayete dikkat edelim. Hz. Musa b&uuml;nye ve fiziki yapı bakımından yetişkin g&uuml;&ccedil;l&uuml; bir gen&ccedil;ti. Bu s&ouml;z&uuml;n delili de o Kıpt&icirc;&rsquo;yi vurduğunu anlatan &ldquo;g&ouml;ğs&uuml;ne bir yumruk indirdi de işini bitiriverdi&rdquo; ayeti kerimesidir. Sanki o parmaklar demirdendi ve o bilek demirci balyozu idi. Vurunca Kıpt&icirc; hemencecik d&uuml;ş&uuml;p &ouml;lm&uuml;şt&uuml;. &Ccedil;ok b&uuml;y&uuml;k bir g&uuml;&ccedil; s&ouml;z konusu. Hz. Musa (a.s)&rsquo;ın kendisi de onun nasıl &ouml;ld&uuml;ğ&uuml;ne şaşırdı. Manevi olarak da &ldquo;Ona Allah ilim, hikmet ve n&uuml;b&uuml;vvet verdi.&rdquo; Bunlar manevi nimetlerdir. Musa (a.s.) bu olağan &uuml;st&uuml; nimetlere sahipti. Hem maddi hem manev&icirc; nimetler verilmişti. Şimdi bu nimetlere ş&uuml;kretmek istiyor. Ş&uuml;k&uuml;r ise sadece Elhamd&uuml;lillah demek değildir. Musa (a.s) ilahi edeple edeplenmiş; ş&uuml;kr&uuml;n ne olduğunu, nimetin ş&uuml;kr&uuml;n&uuml;n onun iyi yolda kullanılmasıyla ger&ccedil;ekleşeceğini biliyor. Nimeti yerinde kullanmamak nank&ouml;rl&uuml;kt&uuml;r. Farz edin İslam&icirc; bir g&uuml;&ccedil; Allah&rsquo;ın verdiği b&uuml;y&uuml;k bir nimettir. Bu nimetin ş&uuml;kr&uuml; onu birbirimizi ezmek &uuml;zere kullanmamaktır. Bu nank&ouml;rl&uuml;k ve k&uuml;fran olur, nimeti bizden alır. Bu nimeti Allah, d&uuml;şman karşısında birlik olmamız, d&uuml;nya halkını İslam&rsquo;a davet eden topluluk olalım diye vermiştir; birbirimizin şahsiyetini ayaklar altına almak i&ccedil;in değil.</p>\n\n	<p>\n		İşte Hz. Musa Allah&rsquo;ım! Verdiğin nimetler karşılığında ben de zalimlerin tarafında olup onlara yardımcı olmayacağım diye taahh&uuml;tte bulunuyor. Bana verdiğin g&uuml;c&uuml;, akıl ve d&uuml;ş&uuml;nceyi suiistimal etmeleri i&ccedil;in zalimlerin hizmetine vermeyeceğim, toplumun saadet ve faydası i&ccedil;in kullanacağım. Buraya kadarı ayetin zahiridir.</p>\n\n	<p>\n		Biz şimdi bu kadarıyla yetinsek o zaman ger&ccedil;ekte Kuran, bir tarih kitabı olarak Musa (a.s.)&rsquo;dan bir hikaye&nbsp; anlatmış, onun nasıl ş&uuml;k&uuml;rde bulunduğunu bize bildirmiş olacaktır. S&ouml;ylenilen bir tabire g&ouml;re dinin anlatımları &ldquo;tarihi&rdquo; olacaktır. Yani o &ouml;zel zaman par&ccedil;ası i&ccedil;in ge&ccedil;erli olur. Tarih de &ouml;lm&uuml;şlerin hikayesi sayılır. Halbuki Kuran yaşayanların kitabı ve d&uuml;sturudur, &ouml;lm&uuml;şlerin değil.</p>\n\n	<p>\n		Demek ki bu hikayeyi anlatmanın hedefi bir mesaj vermektir. O mesaj şudur: Ey bilginler, bilim ve fen adamları! Siz ki bu ilahi nimete ulaştınız, sakın bu g&uuml;c&uuml;n&uuml;z&uuml; m&uuml;stekbirlerin eline verme yolunu se&ccedil;meyin. Ey atomu yarıp onun i&ccedil;indeki harikulade g&uuml;c&uuml; keşfeden adam! Neden onunla atom bombası yapıp Amerika&rsquo;nın eline veriyorsun da Japonya halkının katledilmesine sebep oluyorsun?!</p>\n\n	<p>\n		Demek ki bu ayet, bu mesajı b&uuml;t&uuml;n d&uuml;nya bilginlerine iletmektedir. Bizim Kuran&rsquo;ın batını diye peşinde koştuğumuz da budur. Kuran&rsquo;ın her ayetinin batını ve zahiri var diyen hadiste de batın denilen şey budur.</p>\n\n	<p>\n		Sonu&ccedil;ta Kuran&rsquo;ın dilinin genel &ouml;rf dili olduğunu inkar etmiyoruz ve &ouml;zel terimleri olduğunu da kabulleniyoruz. Bir de Kuran&rsquo;ın zahirde g&ouml;r&uuml;nenin &ouml;tesinde bulunan ve Kuran&rsquo;ın, şeriatın asıl ger&ccedil;eği olan hedefleri (mesajları) bulunduğu meselesi de &ouml;nemli bir meseledir ki dikkat edilmesi gerekir. Esasen Kuran&rsquo;ın batınını masumlardan başkası anlamaz s&ouml;z&uuml; doğru bir s&ouml;z değildir ve delilsizdir.</p>\n\n	<p>\n		<strong>SORU:</strong> <em>&Ouml;yleyse Kuran&rsquo;ın tevilini Allah&rsquo;tan ve &ldquo;rasihun fil ilm&rdquo; (ilim kalbine yerleşenler) den başkası bilmez denilirken maksat nedir? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran&rsquo;ın kendisinde Yahudi alimleri hakkında &ldquo;Ve onlardan ilimde rasih olanlar&rdquo; diye s&ouml;z edilmiştir. İlimde &ldquo;rasih&rdquo; olan, yani g&ouml;r&uuml;n&uuml;şte alim olan değil de doğru ve hakiki alimler. Yani alim olan ve ilmi asalet ve sağlamlık sahibi olan kimse. B&ouml;yle bir kimse ilimde &ldquo;rasih&rdquo; (ilimde derinleşmiş)tir. İmam Sadık (a.s)&rsquo;ın &ldquo;biz ilimde rasih olanlarız&rdquo; buyruğunun anlamı da şu ki, ilimde rasih olanların en &uuml;st&uuml;n ve kamil &ouml;rneği Peygamber (s.a.a) ve onun Ehlibeytidir. Fakat burada sınırlamaya inanıp Kuran&rsquo;ın batınını anlamayı imamlar (a.s)&rsquo;a mahsus bilenler, y&uuml;k&uuml;n altından ka&ccedil;ıyorlar, &ccedil;&uuml;nk&uuml; Kuran&rsquo;ın mesajlarını &ccedil;ıkaramıyorlar. Kuran hakkındaki bilgileri terc&uuml;me d&uuml;zeyinde olunca Kuran&rsquo;ın batınını anlamak imamlara aittir, diyorlar.</p>\n\n	<p>\n		Demek ki Kuran&rsquo;ın hakikatlerini keşfetme kapısı kimseye kapalı değildir. Kuran&rsquo;ın herkes i&ccedil;in olmasının da anlamı budur. Yani Kuran&rsquo;ın hakikatlerine ulaşma yolu herkese a&ccedil;ıktır.</p>\n\n	<p>\n		&ldquo;Ettefsir ve El-m&uuml;fessirun&rdquo;&nbsp; adlı kitapta bu bir mevzu işlemişiz ve yazmışız ki Masum İmamlar (a.s.)&rsquo;ın &ccedil;ok &ouml;nemli bir rolleri vardı. Onlar bize Kuran&rsquo;ı tefsir ve tevil etmek i&ccedil;in gelmediler; onlar bize tefsir ve tevilin yolunu, y&ouml;ntemini &ouml;ğretmek i&ccedil;in geldiler. Yani biz İmam Bakır ve İmam Sadık (a.s.)&rsquo;ın kılavuzluğu ve &ouml;ğrettiği y&ouml;ntem sayesinde Kuran&rsquo;ın ger&ccedil;eklerine ulaşabiliriz. Bizim Kuran&rsquo;ın zor meselelerini anlamamızın yolu ayetlerin batınında gizlidir. Onu elde etmenin de yolunu imamlarımız bize &ouml;ğretmişlerdir ve onlar bizim &ouml;ğretmenlerimizdirler. Bizim eli boş oturup ayetin tefsiri i&ccedil;in İmam Sadık (a.s.)&rsquo;ın ne dediğine bakmamız bir cefadır. Bu, vazifeden ka&ccedil;mak ve Kuran&rsquo;ı anlama yolunu halkın, hatta alim insanların y&uuml;z&uuml;ne kapatmaktır. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Ayetullah Marifetin Kur&rsquo;an&rsquo;ın tenzilinden başka tevilini anlamak da herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;r g&ouml;r&uuml;ş&uuml; Ehl-i Beyt mektebindeki genelde kabul edilen g&ouml;r&uuml;şe ters d&uuml;şmektedir. Resulullah (s.a.a) ve Ehlibeyt İmamlarından gelen onlarca sahih hadis ve bizzat İslam tarihinin ger&ccedil;eği Kur&rsquo;an&rsquo;ın batınını yani tevilini anlamanın tek yolunun vehbi ilimlerle donanmış olan kişilere yani Ehl-i Beyt&rsquo;e m&uuml;racaat etmek olduğunu g&ouml;stermektedir.</p>\n\n		<p>\n			Eğer Kur&rsquo;an&rsquo;ın zahir ve batınını anlamak herkes i&ccedil;in m&uuml;mk&uuml;n olsaydı en b&uuml;y&uuml;k ilmi yetenek ve g&uuml;ce sahip ve hep Kur&rsquo;an eksenli d&uuml;ş&uuml;nmeğe &ccedil;alışan İslam bilginleri arasında inan&ccedil; ve ahkam vb. konularda bu kadar k&ouml;kl&uuml; ihtilaflar meydana gelmez, değişik fikri akımlar ve mektepler oluşmaz ve en azından temel konularda ihtilaf olmazdı.</p>\n\n		<p>\n			Bu da g&ouml;steriyor ki Allah Teala&rsquo;nın kesin iradesi &uuml;mmetin ger&ccedil;ek hidayeti bulma y&ouml;n&uuml;nden Kur&rsquo;an&rsquo;ın yanı sıra masum imamlara m&uuml;racaat etmeğe taaluk etmiştir, onun i&ccedil;in Peygamber (s.a.a) sahih ve m&uuml;tevatir hadisinde Kur&rsquo;an ve Ehl-i Beyt&rsquo;e bir arada sarılmayı vasiyet ederek bu ikisinin birbirinden kıyamete kadar ayrılmayacağını vurgulamıştır. Bu y&uuml;zde Kur&rsquo;an anlatım y&ouml;ntemi bir ilahi hikmet gereği bizleri s&uuml;rekli Ehl-i Beyt&rsquo;e m&uuml;racaat etmemizi gerekli kılacak şekildedir. Bu y&uuml;zden Ehl-i Beyt &Ouml;ğretisi Dergisi olarak Sayın Marifet&rsquo;in g&ouml;r&uuml;ş&uuml;ne katılmadığımızı a&ccedil;ıklamakta yarar g&ouml;r&uuml;yoruz.</p>\n	</div>\n</div>','Kur’an’ı Anlama Üzerine, Ayetullah Marifet İle Söyleşi','','publish','closed','open','','kurani-anlama-uzerine-ayetullah-marifet-ile-soylesi','','','2020-05-08 13:18:37','2020-05-08 10:18:37','',0,'http://islamex.com/?p=2982',0,'post','',0),(2983,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<div>\n	<p style=\"margin-left: 106.2pt; text-align: right;\">\n		Ehli Beyt &Ouml;ğretisi 4</p>\n\n	<p style=\"margin-left:106.2pt;\">\n		<em>Ayetullah Marifet, Ehl-i Beyt Mektebinin tefsir ve fıkıh alanında g&ouml;r&uuml;ş sahibi alimlerdendir. <strong>Et-Temhid fi Ulumi&rsquo;l-Kur&rsquo;n</strong> adlı kitabı tefsir alanında yayınlanmış olan eserlerinden biridir.</em></p>\n\n	<p>\n		<strong>SORU:</strong> <em>İlk olarak, Kuran&rsquo;ı anlamanın m&uuml;mk&uuml;n olup olmadığı konusu sormak istiyoruz. Daha sonra, Kuran&rsquo;ı anlamanın &ouml;l&ccedil;&uuml;s&uuml; nedir? Kuran&rsquo;dan &ccedil;ıkardığımız anlam, elde ettiğimiz mana hangi &ouml;l&ccedil;&uuml; ve esasa&nbsp; dayanarak muteber ve ger&ccedil;ekli sayılır?</em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran s&ouml;zc&uuml;klerinin anlamı ve bu konudaki &ouml;l&ccedil;&uuml;n&uuml;n ne olduğu &ouml;nemli konulardandır. Elbette bu konuyu tartışanlar, s&ouml;z&uuml; dini metinler &uuml;zerine g&ouml;t&uuml;r&uuml;yorlar ama aslında bu genel bir mevzudur. Sorulan soru şu: C&uuml;mleler ve s&ouml;zc&uuml;kler hangi &ouml;l&ccedil;&uuml; ve esasa g&ouml;re anlam ifade etmektedirler? Yani &ccedil;eşitli c&uuml;mleler ve terkipler halinde s&ouml;ylenen s&ouml;zc&uuml;klerin ger&ccedil;ekten ifade ettikleri bir mana s&ouml;z konusu mu, yoksa onlara ana anlam y&uuml;kleyen biz miyiz? Eğer bir s&ouml;zc&uuml;k bir anlamı ifade ediyorsa, hangi &ouml;l&ccedil;&uuml;ye g&ouml;re o anlam bu s&ouml;zc&uuml;ğe ait sayılıyor? Siz, ben b&ouml;yle anlıyorum derseniz, bu sizin anlama tarzınızdır ve g&ouml;r&uuml;ş&uuml;n&uuml;zd&uuml;r, bir başkası da başka t&uuml;rl&uuml; anlayabilir. İnsanların s&ouml;zc&uuml;kler ve tabirlerden &ccedil;ıkardıkları anlam kendilerine bağlıdır.</p>\n\n	<p>\n		Bu anlayış dini bilimler konusunda s&ouml;z konusu olunca, alınan sonu&ccedil; şu oluyor ki fakihlerin, m&uuml;fessirlerin ve din bilginlerinin başından beri, bu g&uuml;ne dek hadisler, Kuran ve s&uuml;nnet hakkında anladıkları, kendi d&uuml;ş&uuml;nceleri ve anlayışlarıdır; dini metinlerin s&ouml;ylediklerini ifade etmiş sayılmazlar. S&ouml;zc&uuml;klerin ve kelimelerin anlamı konusunda belirli bir delil ve &ouml;l&ccedil;&uuml; olmadığı i&ccedil;in, &ccedil;ıkarılan anlamlar bu şahısların idrak ve anlama tarzına bağlıdır, anladıkları onların kendileri i&ccedil;in ge&ccedil;erlidir. Bizim aynı s&ouml;zc&uuml;kleri daha farklı ve hatta elimizde bulunan ara&ccedil;larla daha g&uuml;zel ve kamil anlamamız m&uuml;mk&uuml;nd&uuml;r. Demek ki filan ayeti Merhum Tabersi ş&ouml;yle a&ccedil;ıklamış da bu a&ccedil;ıklama iyidir veya Allame Hilli (r.a) falan fıkh&icirc; h&uuml;km&uuml; istinbat etmiş de bu yanlıştır demeyeceğiz ama bizim i&ccedil;in bunların değeri nedir?</p>\n\n	<p>\n		Bu konu burada bitmiyor. Bu s&ouml;zlerin ortaya atılmasının asıl hedefi, dinden anlaşılan ve ortaya konulan anlam ve sonu&ccedil;ları teredd&uuml;t ve ş&uuml;phe altında bırakmaktır. Vaziyet b&ouml;yle olursa o zaman din alimlerinin bu g&uuml;ne dek halka &ouml;ğrettiklerinin hepsi teredd&uuml;t altına girer. Sonu&ccedil;ta temiz bir kalbe sahip olan M&uuml;sl&uuml;man bir genci, mevcut olan dini anlayışlar hakkında k&ouml;t&uuml;mser kılıp veya ş&uuml;pheye d&uuml;ş&uuml;rerek ardından istedikleri her şeyi din diye ona aşılayabilirler veya hi&ccedil;bir şey vermez ve dinsiz hale getirirler. &Ccedil;&uuml;nk&uuml; hedef, bu g&uuml;ne kadar mevcut olan dini inan&ccedil;ların temelini yıkmak ve bu inan&ccedil;lara karşı ş&uuml;phe uyandırmaktır.</p>\n\n	<p>\n		Tabii dini metinlerin her t&uuml;rl&uuml; yoruma a&ccedil;ık olduğu s&ouml;z&uuml;, Hıristiyanlık, Yahudilik ve benzeri dinlerin tahrif edilmiş metinleri konusunda yerinde ve doğru olabilir. &Ccedil;&uuml;nk&uuml; bu metinler ger&ccedil;ektende Yahudilik ve Hıristiyanlıkta olanı ortaya koymuyorlardı. Kendilerinden bir şeyler &ccedil;ıkarıyorlar, sonra da kendi s&ouml;zlerini Tevrat b&ouml;yle diyor diye sunuyorlar. Bu y&uuml;zden Kur&rsquo;an onlara ş&ouml;yle diyor: &ldquo;Deki Tevrat&rsquo;ı getiriniz,&rdquo; ni&ccedil;in Tevrat&rsquo;ın kendisini ortaya koymuyorsunuz; bunlar sizin şahsi tahlillerinizdir. Onlar kasıtlı davranıyorlardı, yani ger&ccedil;ekten anladıklarını s&ouml;ylemiyorlardı. İstediklerini gizliyor, &ccedil;ıkarlarına uygun olanları a&ccedil;ıklıyorlardı. Ger&ccedil;eği apa&ccedil;ık ortaya koymuyorlardı. Bu y&ouml;ntem hen&uuml;z de devam etmektedir, d&uuml;nyadaki Yahudi ve Hıristiyan din b&uuml;y&uuml;kleri bu davranış tarzını şimdi de s&uuml;rd&uuml;r&uuml;yorlar. Bu y&uuml;zden onların asıl kitapları kendi yanlarında gizlidir Ortaya koydukları ve halka sundukları bir takım terc&uuml;meler, a&ccedil;ıklamalar ve yorumlardır. Asıl olan kaynakları ise g&ouml;stermiyorlar.</p>\n\n	<p>\n		Ancak İslam dininin as&icirc;l kaynakları el değmemiş vaziyette herkesin g&ouml;z&uuml; &ouml;n&uuml;nde olduğundan bu durum İslam hakkında s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml; din hakkındaki yorum ve s&ouml;zlerin doğruluk ve yanlışlık &ouml;l&ccedil;&uuml;s&uuml; her insanın ulaşabileceği Kuran ve S&uuml;nnettir. Demek ki İslam dini hakkında bu t&uuml;r teredd&uuml;tlerin s&ouml;z konusu olma ortamı oluşmuyor.</p>\n\n	<p>\n		Şimdi konumuzun aslına d&ouml;nelim. Konunun aslı şu ki, Kur&rsquo;an&rsquo;ın kelime ve s&ouml;zc&uuml;klerinin anlamı konusunda &ouml;l&ccedil;&uuml; ve esas nedir? Hangi esasa g&ouml;re bu s&ouml;zc&uuml;kler bu anlamları taşımaktadırlar? Şahısların anladığıyla bir işimiz yok. Bu insanlar, hi&ccedil;bir &ouml;l&ccedil;&uuml;n&uuml;n olmadığını, s&ouml;zc&uuml;klere bizim kendimizin anlam y&uuml;klemediğimizi ve anlamı s&ouml;zc&uuml;klerden &ccedil;ıkarmadığımızı iddia etmek istiyorlar. Biz bu s&ouml;z&uuml;n ger&ccedil;ek olmadığını ve bir esasın s&ouml;z konusu olduğunu savunmak istiyoruz. &Ouml;l&ccedil;&uuml; nedir?</p>\n\n	<p>\n		Hangi kanun ve kurala g&ouml;re biz c&uuml;mlelere, s&ouml;zc&uuml;klere, terkiplere bir anlam y&uuml;klemekteyiz?</p>\n\n	<p>\n		Cevap bir c&uuml;mledir; &ouml;l&ccedil;&uuml; &ldquo;v&acirc;zı&rdquo; yani halkın vazetmesi ve kararlaştırmasıdır. &Ccedil;&uuml;nk&uuml; s&ouml;zc&uuml;kler, kelimeler ve tabirler hep toplumsal vazetme ve kararlaştırma vasıtasıyla anlam ifade ederler. &Ccedil;&uuml;nk&uuml; insanlar başından beri toplumsal hayatın gerekliliğini anladılar. Bir arada toplu olarak yaşamak ise, birbiriyle anlaşıp, fikir alışverişinde bulunabilme imkanına bağlıdır. Yani insanlar birbirilerinin ihtiyacını gidermek i&ccedil;in bir araya geldiklerinde birbirilerini anlayabilmeli ihtiya&ccedil;larını anlatabilmeli ve başkalarının ihtiyacını &ouml;ğrenebilmelidirler. Demek ki, insanların birbirini anlaması, topluca yaşamanın bir zorunluğudur.</p>\n\n	<p>\n		Bu durumda beşer, fikir alış verişi i&ccedil;in ihtiyacı olan s&ouml;zc&uuml;kleri icat etti. Her anlam i&ccedil;in bir s&ouml;zc&uuml;k ve isim kararlaştırıldı. S&ouml;zc&uuml;k ise bir sesten ibaretti. Kararlaştırdılar ki, faraza biz bundan sonra falan anlamı ifade etmek istediğimizde şu sesi kullanacağız. &Ouml;rneğin birisi şu akıcı maddeyi anlatmaya &ccedil;alıştığında &ldquo;su&rdquo; sesini &ccedil;ıkaracaktı. Bu sesi &ccedil;ıkarmak o şahsın o belirlenmiş anlamı kastettiğini g&ouml;sterir. Genel olarak ihtiya&ccedil; duydukları b&uuml;t&uuml;n anlam ve manalar i&ccedil;in bir s&ouml;zc&uuml;k koydular; her anlama ait bir s&ouml;zc&uuml;k oluşuverdi.</p>\n\n	<p>\n		Tabi s&ouml;zc&uuml;klerin kararlaştırılmış olması, vazedilmiş anlamlarının olması yanında bir de b&uuml;t&uuml;n dillerde ge&ccedil;erli olan ve akıl sahiplerinin ittifak ettiği bazı usuller ve kaideler vardır. Bu usullere &ldquo;Usul-i Lafziyye&rdquo; denilmektedir. &Ouml;rneğin &ldquo;Asaletul Hakikat&rdquo; (yani aksini g&ouml;steren karine ve ortam olmadık&ccedil;a lafın ger&ccedil;ek anlamının murat oluşu). &Ouml;rneğin size birisi &ldquo;Ormanda bir aslan g&ouml;rd&uuml;m&rdquo; dediği vakit, siz onun insan kalabalığı i&ccedil;ersinde aslan gibi cesur bir insan g&ouml;rd&uuml;ğ&uuml;n&uuml; d&uuml;ş&uuml;nmezsiniz. Ger&ccedil;i bu anlamın da kastedilme ihtimali var ama siz belirtilen hakiki anlamın esas ve asıl alınışı kaidesi gereği aksine delil ve gerek&ccedil;e olmadık&ccedil;a bu c&uuml;mleyi olduğu gibi anlamalısınız. Bu kaideye benzer başka kaideler de vardır; &ldquo;unutmamış olma ilkesi&rdquo; (yani konuşan kimsenin s&ouml;z&uuml;n bir kısmını unuttuğu ihtimali olsa da aksine delil ve gerek&ccedil;e olmadık&ccedil;a onu unutmamış sayarız), &ldquo;zuhur ilkesi&rdquo; (yani konuşan kimsenin aksine delil ve gerek&ccedil;e olmadık&ccedil;a s&ouml;z&uuml;n&uuml; normalde anlaşılan anlama yorup onun başka bir kastı olduğunu d&uuml;ş&uuml;nmemek).</p>\n\n	<p>\n		Demek ki s&ouml;zc&uuml;klere zorla anlam y&uuml;klemiyoruz, onlardan kendi istediğimiz anlamı &ccedil;ıkarmıyoruz. Hayır! Bir insan aklı başındaysa, s&ouml;zc&uuml;k i&ccedil;in kararlaştırılmış anlamı da biliyorsa ve s&ouml;ylenilen usul ve esaslara da uyarsa, s&ouml;zc&uuml;kten herkesin &ccedil;ıkardığı anlamı &ccedil;ıkaracaktır. Akıl sahiplerinin koydukları kuralların gereği her s&ouml;zc&uuml;ğ&uuml;n bir anlamı vardır ve bunun yanında bir takım kurallar, esaslar s&ouml;z konusudur. Tabi bir lafzın ger&ccedil;ek anlamının değil de mecaz&icirc; anlamının murat edildiği ve buna bir karine olduğu zaman artık o asıl ve kaide ge&ccedil;erli olmaz ve lafzın mecaz&icirc; anlamı ge&ccedil;erli kabul edilecektir. Yani s&ouml;ylenilen usullerin ge&ccedil;erliliği m&uuml;mk&uuml;n olduğu yerde ve konumda s&ouml;z konusudur. S&ouml;ylenenlerden anlaşılıyor ki her şeyin bir &ouml;l&ccedil;&uuml;s&uuml;, mizanı vardır. İhtilaf baş g&ouml;steriyorsa, bu sizin &ouml;l&ccedil;&uuml; ve kaideleri doğru ve yerinde kullanmamanızdan kaynaklanmıştır. &Ouml;rneğin birisi s&ouml;zc&uuml;k i&ccedil;in konulmuş kararlaştırılmış anlamı iyi biliyor, birisi iyi bilmiyor. İşte bu, s&ouml;zc&uuml;ğ&uuml;n anlam vermede &ouml;l&ccedil;&uuml;s&uuml;z olduğunu g&ouml;stermez; tersine insanlığın yaşamı, başından bu yana s&ouml;zc&uuml;klerin belli &ouml;l&ccedil;&uuml; ve kaideler &ccedil;er&ccedil;evesinde anlam vermesi &uuml;zere s&uuml;r&uuml;p gelmiştir.</p>\n\n	<p>\n		<strong>EHLİBEYT &Ouml;ĞRETİSİ:</strong> <em>Acaba Kuran-ı Kerim&rsquo;de de s&ouml;zc&uuml;klerin bir anlamı ifade etmesi &ouml;l&ccedil;&uuml;, s&ouml;z konusu ilke ve kuralların &ccedil;er&ccedil;evesinde mi ger&ccedil;ekleşir; yoksa Kuran&rsquo;ın kendine has bir dili mi vardır? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran apa&ccedil;ık buyuruyor ki: <strong>&ldquo;Biz kendi kavminin dilinden başka bir dille hi&ccedil;bir peygamber g&ouml;ndermedik&rdquo;... </strong>Her peygamberi kendi kavminin diliyle g&ouml;nderdik ki onlar &ouml;ğ&uuml;t alsınlar, amel etsinler ve kabullensinler. &ldquo;Kendi kavminin lisanıyla&rdquo; yani her peygamberi kendi kavminin dilinin kuralları ve usul&uuml; ile konuşan kimselerden se&ccedil;tik. B&uuml;t&uuml;n peygamberler kavimlerinin &uuml;slubuna uygun konuşmakla vazifelendirilmişlerdir. Aksi taktirde hedefsizlik ve anlamsızlık s&ouml;z konusu olacaktır. &Ccedil;&uuml;nk&uuml; bu durumda &ouml;ğ&uuml;t alma ve peygamberden etkilenme ger&ccedil;ekleşmeyecektir. Demek ki peygamberlerin birinci vazifesi, kendi halklarının dilinin kaide kurallarını ve o toplumda, o muhitteki anlatım kurallarını bilmesi ve uygulamasıdır. B&ouml;ylece Allah(c.c.)&rsquo;tan aldıkları mesajı halka anlatabilirler ve halk da bu yolla onları anlayıp, dediklerini yerine getirebilirler. Bu s&ouml;ylediklerimize g&ouml;re, dinin dili &ouml;zel bir dildir, anlaşılamaz bir dildir, iddiası Kuran&rsquo;ın apa&ccedil;ık ifadesiyle ters d&uuml;şmektedir, akla ve hikmete de uymaz.</p>\n\n	<p>\n		&Ouml;rneğin siz bir kimsenin yazdığı bir c&uuml;mleyi neye dayanarak terc&uuml;me ediyorsunuz, a&ccedil;ıklıyorsunuz? Belli ki, onun, dikkatli ve aklı başında olduğu ve anlatım kurallarına uyduğunu d&uuml;ş&uuml;nerek bu işi yapacaksınız. &Ouml;zellikle o şahıs y&uuml;ksek bir bilin&ccedil; ve hikmet sahibi biriyse, hikmet sahibinin kaide ve usullere daha &ccedil;ok dikkat ederek hedefine ulaşmaya &ccedil;alıştığını d&uuml;ş&uuml;n&uuml;rs&uuml;n&uuml;z.</p>\n\n	<p>\n		Buna g&ouml;re bazılarının, dinin dili herkes i&ccedil;in anlaşılabilir bir dil değil, demeleri &ccedil;ok yanlış bir s&ouml;zd&uuml;r. Dinin dili &ouml;rf&uuml;n diliyle aynıdır. Sadece İslam dini de değil, b&uuml;t&uuml;n semav&icirc; dinler b&ouml;yledir. Peygamberler halka kendi dilleriyle konuşmak i&ccedil;in geldiler. Rivayette &ldquo;Kuran&rsquo;ı muhatabı olan anlar&rdquo; denilmişse, maksat halkın kendisidir. &Ccedil;&uuml;nk&uuml; Kuran s&ouml;z&uuml; anlayanlarla konuşmuştur. Dinin dili anlaşılabilir bir dildir. Dinin dilini anlamak i&ccedil;in s&ouml;z konusu olan &ouml;l&ccedil;&uuml;, &ouml;rf&uuml;n ve halkın dilini anlamak i&ccedil;in ge&ccedil;erli olan &ouml;l&ccedil;&uuml;n&uuml;n aynısıdır; başka bir y&ouml;ntem s&ouml;z konusu değildir.</p>\n\n	<p>\n		<strong>EHLİ BEYT &Ouml;ĞRETİSİ:</strong> <em>Neden Kuran m&uuml;fessirleri bazı ayetlerin tefsirinde ihtilafa d&uuml;şmekteler veya fakihler fıkh&icirc; h&uuml;k&uuml;mlerin ispatı ve istinbatı konusunda farklı d&uuml;ş&uuml;n&uuml;yorlar? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET: </strong>M&uuml;fessirlerin bazı ayetlerin tefsirinde ihtilaflı olmaları ya da m&uuml;&ccedil;tehitlerin i&ccedil;tihatlarının farklı olmsı doğaldır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bilim adamlarının &ccedil;eşitli bilim dallarında aynı g&ouml;r&uuml;şe sahip olmaları beklenemez. Tabii olarak g&ouml;r&uuml;ş farklılığı b&uuml;t&uuml;n bilimlerde mevcuttur. Matematiksel bilimlerde bile ki en zabıtalı bilim dalıdır yine g&ouml;r&uuml;ş farklılığı s&ouml;z konusudur. Sırf, alimler ihtilafa d&uuml;ş&uuml;yorlar diye, ortada herhangi bir ger&ccedil;eğin olmadığı, hakikatin nisbi ve g&ouml;reli olduğu, alimlerin anladıkları şeylerin kendilerinden olup dinin kendisiyle alakası olmadığı d&uuml;ş&uuml;n&uuml;lemez. M&uuml;fessirler ve fakihler dini anlama uzmanlarıdırlar ancak, <strong>&ldquo;G&ouml;kten yağmur yağdırır da alabildikleri miktarda akar vadilere...&rdquo; </strong>ayetinden de anlaşıldığı &uuml;zere kabiliyeti, istidadı daha &ccedil;ok olan, gerekli &ouml;n hazırlıklar yapan kimseler Kuran&rsquo;ı veya hadisleri daha iyi, daha sağlam ve daha &ccedil;ok anlayabilirler. Bu farklılıkların kaynağı, sabit bir hakikatin olmayışı ve ger&ccedil;eğin nisbi oluşu değildir.</p>\n\n	<p>\n		Şunu da g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir ki, Ehli Beyt mektebi <em>&ldquo;muhattia&rdquo;</em> dır. <em>&ldquo;Muhattia&rsquo;</em>&rsquo;nın mantığı şudur ki, hakikat birdir, ama bu bir olan hakikate ulaşmakta ihtilaf ortaya &ccedil;ıkabilir. Bu y&uuml;zden, farklı g&ouml;r&uuml;şlerden birisi ger&ccedil;eğe ulaşamamıştır veya bazen her iki g&ouml;r&uuml;ş de ger&ccedil;ekten uzak d&uuml;şm&uuml;ş olabilir. Ama bazı mektepler <em>&ldquo;Musavvibe&rdquo;</em> dirler ki her kim idrak g&uuml;c&uuml; gereği bir şey anladıysa hakikat odur demektedirler. Fakat ben bu s&ouml;z&uuml; Ehl-i S&uuml;nnet&rsquo;in de demiş olacağına inanmıyorum.</p>\n\n	<p>\n		Şunu da belirtmek gerekir ki Kuran&rsquo;ın dili genel &ouml;rf&uuml;n diliyle aynıdır, &ouml;zel bir dili yoktur, ancak Kuran&rsquo;ın ve şeriatın kendine has terimleri vardır. Bunu inkar etmiyoruz. Fakat bu terimlerin kendisi biraz değiştirilmiş olarak &ouml;rften alınmıştır, sadece biraz değiştirilmiş olarak. Bu y&uuml;zden&nbsp; bu terimler de yine umum&icirc; ve genel &ouml;rf&uuml;n dışında sayılmazlar. A&ccedil;ık &ouml;rneği &ldquo;Hac&rdquo; &ldquo;Zekat&rdquo; ve &ldquo;Salat&rdquo; (namaz) ve benzeri terimlerdir. Bu terimler genel &ouml;rften alınmış ve aynı &ouml;rfteki anlamlarını da korumuşlardır. Ne var ki o &ouml;rfteki anlamlarına bazı şart ve kayıtlar eklenmiştir. İşte bu eklemeler onları &ldquo;&ouml;zel&rdquo; &ouml;rf terimine &ccedil;evirmektedir. Bu y&uuml;zden, Kuran&rsquo;ın ve şeriatın dilini, muhatabı genel halk olduğu i&ccedil;in, genel &ouml;rf&uuml;n dili olarak bilmekle beraber aynı zamanda Kuran&rsquo;a ve şeriata ait olan ve &ouml;rften alınmış terimlerin mevcut olduğunu kabullenmemizde bir tezat ortaya &ccedil;ıkmaz. [Şu a&ccedil;ıklamayı yapmamızda fayda vardır ki: Arap&ccedil;a&rsquo;da ve halkın dilinde hac (bir yeri kastetmek ve bir yere doğru yolculuğa &ccedil;ıkmak), salat (dua), siyam (sakınmak, kendini engellemek) bilinen kelimelerdir. İslam dini bu kelimelere bilinen anlamının dışında bir takım anlamlar y&uuml;klemiş ve &ouml;rneğin &ldquo;hac&rdquo; kelimesinin belli bir şekilde yapılan ibadet i&ccedil;in ad olarak se&ccedil;miştir.]</p>\n\n	<p>\n		Tabi yine &ouml;rf&uuml;n kendisi bu t&uuml;r yerleri teşhis edebiliyor ve ayetlerde, dinde bahsedilen &ldquo;hacc&rdquo;ın, &ldquo;savm&rdquo;ın &ouml;zel bir anlam taşıyor olabileceğini sezip bunu peygambere soruyor: Hac nasıl yapılır? Salat nasıl yerine getirilir? Peygamber (s.a.a) de, buna bakarak bunları &ouml;ğrenin buyuruyor.</p>\n\n	<p>\n		Sonu&ccedil;ta bu t&uuml;r &ouml;zel terimler &ouml;rfte bilinmesine rağmen, &ouml;rf&uuml;n kendisi bu terimlerin &ouml;zel bir anlam taşıdığını sezebiliyor, terimlerin değişikliğe uğradığını anlıyor. Bu y&uuml;zden de o değişikliğin, azaltma ve eklemenin peşine gidiyor. Demek ki sonu&ccedil; olarak s&ouml;yleyebiliriz ki, Kuran&rsquo;ın dili umum&icirc; &ouml;rf&uuml;n ve halkın dilidir ve bunun &ouml;zel terimlerin mevcut olmasıyla &ccedil;elişkisi yoktur.</p>\n\n	<p>\n		<strong>SORU:</strong> <em>Bu konuyla Kuran&rsquo;ın zahiri ve batını olması arasında bir alaka var mıdır? Esasen Kuran&rsquo;ın zahiri ve batını olması ne anlam taşıyor?</em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Bakınız, Ebu Basir İmam Bakır (a.s)&rsquo;dan Peygamber efendimiz (s.a.a)&rsquo;in &ldquo;Kuran&rsquo;da hi&ccedil;bir ayet yoktur, meğer ki zahiri ve batını olmasın&rdquo; c&uuml;mlesinin anlamını soruyor. İmam Bakır (a.s) ş&ouml;yle buyuruyor: &ldquo;Zahiri tenzili (nazil olmak) dir.&rdquo; Yani ayetin zahiri, ayetin s&ouml;zc&uuml;kleri ve tabirlerinden anlaşılan anlamdır. Bu anlam, ayetlerin n&uuml;zul şanı derecesinde anlaşılan d&uuml;zeydeki ifadesidir. Sonra imam buyuruyor: &ldquo;Batını tevilidir.&rdquo; Yani ayetin derininde ve ger&ccedil;eğinde bulunan mesaj onun batınıdır. Ayetin dış &ouml;zelliklerini anlamanın yanı sıra, onun ger&ccedil;eğini ve asıl maksadını, asıl hedefi olan şeyi anlamak gerekir. Bu y&uuml;zdendir ki İmam Bakır (a.s), eğer Kuran&rsquo;ın zahiriyle ve n&uuml;zul şanıyla yetinmek doğru olsa&nbsp; Kuran bug&uuml;n &ouml;lm&uuml;ş olurdu buyuruyor. Halbuki bu Kuran yaşıyor ve ebedidir, her kes i&ccedil;in her yerde ve her zaman var olacaktır.</p>\n\n	<p>\n		İlgin&ccedil; olan şu ki İmam, Kuran&rsquo;ı g&uuml;neşe ve aya benzetip, g&uuml;neşle ay aydınlatıcılıklarını s&uuml;rd&uuml;rd&uuml;kleri gibi Kuran&rsquo;da aydınlatıcılığını s&uuml;rd&uuml;r&uuml;r, buyuruyor. Bu benzetmede &ccedil;ok dakik ve zarif bir nokta yatmaktadır. &Ccedil;&uuml;nk&uuml; Peygamber (s.a.a) de Kuran hakkında ş&ouml;yle buyuruyor: &ldquo;Onun acayiplikleri bitmez ve gariplikleri eksilmez&rdquo; Acaiplikleri bitmez, yani her ne kadar Kuran &uuml;zerinde durulsa ve derinliklerine inilse g&ouml;r&uuml;lecektir ki insanı şaşırtan, insana heyecan veren noktalar ve anlamlar keşfediliyor. Gariplikler de yenilik ve &ouml;nceden g&ouml;r&uuml;lmemiş şeyler demektir. Yani Kuran&rsquo;ın getirdiği şeyler hep yeni kalıp eskimezler. İmam Bakır (a.s) Kuran&rsquo;ı g&uuml;neşe ve aya benzetmiştir. G&uuml;neş varlığından ka&ccedil; milyon yıl ge&ccedil;mesine rağmen her sabah doğduğunda taptazedir. Bug&uuml;n doğan g&uuml;neş d&uuml;n doğan g&uuml;neş kadar taze ve parlaktır ve onun kadar da yeni. Yarın da aynı doğacak, sonraki g&uuml;nler de. Kuran da b&ouml;yledir, onun mesajları &ouml;yle bir şekilde d&uuml;zenlenmiştir ki, her zaman i&ccedil;in yepyeni bir d&uuml;stur mahiyetindedir. İnsanlık toplumu ve İslam toplumu her olay i&ccedil;in Kuran&rsquo;daki bir ayete y&ouml;neldiğinde, bu ayetin hemen şimdi ve sırf bu olay i&ccedil;in nazil olduğunu zanneder. Bu Kuran&rsquo;ın &ouml;zelliklerinden birisidir.</p>\n\n	<p>\n		Demek ki, Peygamber (s.a.a) daha ilk baştan halkın dikkatini şu konuya &ccedil;ekmekteydi ki, Kuran&rsquo;ın mesajı var; &ccedil;eşitli m&uuml;nasebetlerle inen ayetlerin batınında ebedi mesajlar yatmaktadır. Onları bulabilmek gerekir ve Kuran&rsquo;ın hakikati de bu mesajlardır.</p>\n\n	<p>\n		Peygamber (s.a.a) b&uuml;t&uuml;n ayetlerin batını olduğunu buyurmuştur.</p>\n\n	<p>\n		Sunulabilecek &ouml;rneklerden birisi Hz. Musa (a.s)&rsquo;ın s&ouml;z&uuml;d&uuml;r ki Allah&rsquo;ın nimetlerine ş&uuml;k&uuml;r olarak ş&ouml;yle demişti: &ldquo;Rabbim beni nimetlendirdiğin i&ccedil;in m&uuml;crimlere kesin olarak arka olmayacağım.&rdquo; Bu ayete dikkat edelim. Hz. Musa b&uuml;nye ve fiziki yapı bakımından yetişkin g&uuml;&ccedil;l&uuml; bir gen&ccedil;ti. Bu s&ouml;z&uuml;n delili de o Kıpt&icirc;&rsquo;yi vurduğunu anlatan &ldquo;g&ouml;ğs&uuml;ne bir yumruk indirdi de işini bitiriverdi&rdquo; ayeti kerimesidir. Sanki o parmaklar demirdendi ve o bilek demirci balyozu idi. Vurunca Kıpt&icirc; hemencecik d&uuml;ş&uuml;p &ouml;lm&uuml;şt&uuml;. &Ccedil;ok b&uuml;y&uuml;k bir g&uuml;&ccedil; s&ouml;z konusu. Hz. Musa (a.s)&rsquo;ın kendisi de onun nasıl &ouml;ld&uuml;ğ&uuml;ne şaşırdı. Manevi olarak da &ldquo;Ona Allah ilim, hikmet ve n&uuml;b&uuml;vvet verdi.&rdquo; Bunlar manevi nimetlerdir. Musa (a.s.) bu olağan &uuml;st&uuml; nimetlere sahipti. Hem maddi hem manev&icirc; nimetler verilmişti. Şimdi bu nimetlere ş&uuml;kretmek istiyor. Ş&uuml;k&uuml;r ise sadece Elhamd&uuml;lillah demek değildir. Musa (a.s) ilahi edeple edeplenmiş; ş&uuml;kr&uuml;n ne olduğunu, nimetin ş&uuml;kr&uuml;n&uuml;n onun iyi yolda kullanılmasıyla ger&ccedil;ekleşeceğini biliyor. Nimeti yerinde kullanmamak nank&ouml;rl&uuml;kt&uuml;r. Farz edin İslam&icirc; bir g&uuml;&ccedil; Allah&rsquo;ın verdiği b&uuml;y&uuml;k bir nimettir. Bu nimetin ş&uuml;kr&uuml; onu birbirimizi ezmek &uuml;zere kullanmamaktır. Bu nank&ouml;rl&uuml;k ve k&uuml;fran olur, nimeti bizden alır. Bu nimeti Allah, d&uuml;şman karşısında birlik olmamız, d&uuml;nya halkını İslam&rsquo;a davet eden topluluk olalım diye vermiştir; birbirimizin şahsiyetini ayaklar altına almak i&ccedil;in değil.</p>\n\n	<p>\n		İşte Hz. Musa Allah&rsquo;ım! Verdiğin nimetler karşılığında ben de zalimlerin tarafında olup onlara yardımcı olmayacağım diye taahh&uuml;tte bulunuyor. Bana verdiğin g&uuml;c&uuml;, akıl ve d&uuml;ş&uuml;nceyi suiistimal etmeleri i&ccedil;in zalimlerin hizmetine vermeyeceğim, toplumun saadet ve faydası i&ccedil;in kullanacağım. Buraya kadarı ayetin zahiridir.</p>\n\n	<p>\n		Biz şimdi bu kadarıyla yetinsek o zaman ger&ccedil;ekte Kuran, bir tarih kitabı olarak Musa (a.s.)&rsquo;dan bir hikaye&nbsp; anlatmış, onun nasıl ş&uuml;k&uuml;rde bulunduğunu bize bildirmiş olacaktır. S&ouml;ylenilen bir tabire g&ouml;re dinin anlatımları &ldquo;tarihi&rdquo; olacaktır. Yani o &ouml;zel zaman par&ccedil;ası i&ccedil;in ge&ccedil;erli olur. Tarih de &ouml;lm&uuml;şlerin hikayesi sayılır. Halbuki Kuran yaşayanların kitabı ve d&uuml;sturudur, &ouml;lm&uuml;şlerin değil.</p>\n\n	<p>\n		Demek ki bu hikayeyi anlatmanın hedefi bir mesaj vermektir. O mesaj şudur: Ey bilginler, bilim ve fen adamları! Siz ki bu ilahi nimete ulaştınız, sakın bu g&uuml;c&uuml;n&uuml;z&uuml; m&uuml;stekbirlerin eline verme yolunu se&ccedil;meyin. Ey atomu yarıp onun i&ccedil;indeki harikulade g&uuml;c&uuml; keşfeden adam! Neden onunla atom bombası yapıp Amerika&rsquo;nın eline veriyorsun da Japonya halkının katledilmesine sebep oluyorsun?!</p>\n\n	<p>\n		Demek ki bu ayet, bu mesajı b&uuml;t&uuml;n d&uuml;nya bilginlerine iletmektedir. Bizim Kuran&rsquo;ın batını diye peşinde koştuğumuz da budur. Kuran&rsquo;ın her ayetinin batını ve zahiri var diyen hadiste de batın denilen şey budur.</p>\n\n	<p>\n		Sonu&ccedil;ta Kuran&rsquo;ın dilinin genel &ouml;rf dili olduğunu inkar etmiyoruz ve &ouml;zel terimleri olduğunu da kabulleniyoruz. Bir de Kuran&rsquo;ın zahirde g&ouml;r&uuml;nenin &ouml;tesinde bulunan ve Kuran&rsquo;ın, şeriatın asıl ger&ccedil;eği olan hedefleri (mesajları) bulunduğu meselesi de &ouml;nemli bir meseledir ki dikkat edilmesi gerekir. Esasen Kuran&rsquo;ın batınını masumlardan başkası anlamaz s&ouml;z&uuml; doğru bir s&ouml;z değildir ve delilsizdir.</p>\n\n	<p>\n		<strong>SORU:</strong> <em>&Ouml;yleyse Kuran&rsquo;ın tevilini Allah&rsquo;tan ve &ldquo;rasihun fil ilm&rdquo; (ilim kalbine yerleşenler) den başkası bilmez denilirken maksat nedir? </em></p>\n\n	<p>\n		<strong>AYETULLAH MARİFET:</strong> Kuran&rsquo;ın kendisinde Yahudi alimleri hakkında &ldquo;Ve onlardan ilimde rasih olanlar&rdquo; diye s&ouml;z edilmiştir. İlimde &ldquo;rasih&rdquo; olan, yani g&ouml;r&uuml;n&uuml;şte alim olan değil de doğru ve hakiki alimler. Yani alim olan ve ilmi asalet ve sağlamlık sahibi olan kimse. B&ouml;yle bir kimse ilimde &ldquo;rasih&rdquo; (ilimde derinleşmiş)tir. İmam Sadık (a.s)&rsquo;ın &ldquo;biz ilimde rasih olanlarız&rdquo; buyruğunun anlamı da şu ki, ilimde rasih olanların en &uuml;st&uuml;n ve kamil &ouml;rneği Peygamber (s.a.a) ve onun Ehlibeytidir. Fakat burada sınırlamaya inanıp Kuran&rsquo;ın batınını anlamayı imamlar (a.s)&rsquo;a mahsus bilenler, y&uuml;k&uuml;n altından ka&ccedil;ıyorlar, &ccedil;&uuml;nk&uuml; Kuran&rsquo;ın mesajlarını &ccedil;ıkaramıyorlar. Kuran hakkındaki bilgileri terc&uuml;me d&uuml;zeyinde olunca Kuran&rsquo;ın batınını anlamak imamlara aittir, diyorlar.</p>\n\n	<p>\n		Demek ki Kuran&rsquo;ın hakikatlerini keşfetme kapısı kimseye kapalı değildir. Kuran&rsquo;ın herkes i&ccedil;in olmasının da anlamı budur. Yani Kuran&rsquo;ın hakikatlerine ulaşma yolu herkese a&ccedil;ıktır.</p>\n\n	<p>\n		&ldquo;Ettefsir ve El-m&uuml;fessirun&rdquo;&nbsp; adlı kitapta bu bir mevzu işlemişiz ve yazmışız ki Masum İmamlar (a.s.)&rsquo;ın &ccedil;ok &ouml;nemli bir rolleri vardı. Onlar bize Kuran&rsquo;ı tefsir ve tevil etmek i&ccedil;in gelmediler; onlar bize tefsir ve tevilin yolunu, y&ouml;ntemini &ouml;ğretmek i&ccedil;in geldiler. Yani biz İmam Bakır ve İmam Sadık (a.s.)&rsquo;ın kılavuzluğu ve &ouml;ğrettiği y&ouml;ntem sayesinde Kuran&rsquo;ın ger&ccedil;eklerine ulaşabiliriz. Bizim Kuran&rsquo;ın zor meselelerini anlamamızın yolu ayetlerin batınında gizlidir. Onu elde etmenin de yolunu imamlarımız bize &ouml;ğretmişlerdir ve onlar bizim &ouml;ğretmenlerimizdirler. Bizim eli boş oturup ayetin tefsiri i&ccedil;in İmam Sadık (a.s.)&rsquo;ın ne dediğine bakmamız bir cefadır. Bu, vazifeden ka&ccedil;mak ve Kuran&rsquo;ı anlama yolunu halkın, hatta alim insanların y&uuml;z&uuml;ne kapatmaktır. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Ayetullah Marifetin Kur&rsquo;an&rsquo;ın tenzilinden başka tevilini anlamak da herkes i&ccedil;in m&uuml;mk&uuml;nd&uuml;r g&ouml;r&uuml;ş&uuml; Ehl-i Beyt mektebindeki genelde kabul edilen g&ouml;r&uuml;şe ters d&uuml;şmektedir. Resulullah (s.a.a) ve Ehlibeyt İmamlarından gelen onlarca sahih hadis ve bizzat İslam tarihinin ger&ccedil;eği Kur&rsquo;an&rsquo;ın batınını yani tevilini anlamanın tek yolunun vehbi ilimlerle donanmış olan kişilere yani Ehl-i Beyt&rsquo;e m&uuml;racaat etmek olduğunu g&ouml;stermektedir.</p>\n\n		<p>\n			Eğer Kur&rsquo;an&rsquo;ın zahir ve batınını anlamak herkes i&ccedil;in m&uuml;mk&uuml;n olsaydı en b&uuml;y&uuml;k ilmi yetenek ve g&uuml;ce sahip ve hep Kur&rsquo;an eksenli d&uuml;ş&uuml;nmeğe &ccedil;alışan İslam bilginleri arasında inan&ccedil; ve ahkam vb. konularda bu kadar k&ouml;kl&uuml; ihtilaflar meydana gelmez, değişik fikri akımlar ve mektepler oluşmaz ve en azından temel konularda ihtilaf olmazdı.</p>\n\n		<p>\n			Bu da g&ouml;steriyor ki Allah Teala&rsquo;nın kesin iradesi &uuml;mmetin ger&ccedil;ek hidayeti bulma y&ouml;n&uuml;nden Kur&rsquo;an&rsquo;ın yanı sıra masum imamlara m&uuml;racaat etmeğe taaluk etmiştir, onun i&ccedil;in Peygamber (s.a.a) sahih ve m&uuml;tevatir hadisinde Kur&rsquo;an ve Ehl-i Beyt&rsquo;e bir arada sarılmayı vasiyet ederek bu ikisinin birbirinden kıyamete kadar ayrılmayacağını vurgulamıştır. Bu y&uuml;zde Kur&rsquo;an anlatım y&ouml;ntemi bir ilahi hikmet gereği bizleri s&uuml;rekli Ehl-i Beyt&rsquo;e m&uuml;racaat etmemizi gerekli kılacak şekildedir. Bu y&uuml;zden Ehl-i Beyt &Ouml;ğretisi Dergisi olarak Sayın Marifet&rsquo;in g&ouml;r&uuml;ş&uuml;ne katılmadığımızı a&ccedil;ıklamakta yarar g&ouml;r&uuml;yoruz.</p>\n	</div>\n</div>','Kur’an’ı Anlama Üzerine, Ayetullah Marifet İle Söyleşi','','publish','closed','open','','kurani-anlama-uzerine-ayetullah-marifet-ile-soylesi-2','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2983',0,'post','',0),(2984,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<h4>\n	(İkinci B&ouml;l&uuml;m)</h4>\n\n<p align=\"right\">\n	<strong>Cafer EMİN/Erenler2</strong></p>\n\n<h2>\n	Kur&#39;an&#39;ın Toplanılma Zamanı</h2>\n\n<p>\n	Ge&ccedil;en b&ouml;l&uuml;mdeki a&ccedil;ıklamalarımızdan Kur&#39;an&#39;ı ilk toplayanın Hz. Ali (a.s) olduğu anlaşılmaktadır. Ama Kur&#39;an&#39;ın ne zaman toplandığı hakkında tarih, tefsir ve Kur&#39;an ilimleri ile ilgili eserlerde &ccedil;ok &ccedil;eşitli s&ouml;zler s&ouml;ylenmiştir. Bu konuda s&ouml;ylenen s&ouml;zler, ilk bakışta &ccedil;ok uyumsuz ve birbirine zıt iddialarla doludur. Bu y&uuml;zden bir&ccedil;ok araştırmacı ger&ccedil;eğe ulaşmakta zorlanmıştır. Bazı rivayetler, Kur&#39;an&#39;ın toplanması işini Peygamber (s.a.a)&#39;in kendi zamanına, bazıları Ebu Bekir d&ouml;nemine, bazıları &Ouml;mer d&ouml;nemine ve diğer bazıları da Osman d&ouml;nemine ait olduğunu kabul etmektedirler. Ancak bu işin Osman d&ouml;neminde yapıldığına dair rivayetler meşhurdur.</p>\n\n<p>\n	Uyumsuzlukların bulunduğu diğer bir durum da, Kur&#39;an&#39;ın toplanması işindeki bazı &ouml;zellikler ve c&uuml;z&rsquo;&icirc; konulardır. Hatta Kur&#39;an&#39;ı ilk toplayanın Ali (a.s) olduğu konusu bile b&uuml;t&uuml;n bu s&ouml;ylenenlere rağmen ilk bakışta uyumsuzlukla doludur.</p>\n\n<p>\n	Dr. Muhammed Ali Sağir ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;ın toplanması ile ilgili rivayetlerde hayret edilecek derecede birbirine zıt tarihlere rastlanmaktadır.&quot; Daha sonra birbirine zıt rivayetleri sıralıyor.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ayetullah Ho&icirc;, bu konuyla ilgili rivayetleri bir arada toplamış ve yirmi iki rivayet nakletmiştir. Daha sonra da bu rivayetlerin hepsinin birbirine zıt ve haber-i vahit olduklarını belirtmiştir.</p>\n\n<p>\n	Merhum Bel&acirc;ğ&icirc; de kendi tefsirinin giriş b&ouml;l&uuml;m&uuml;nde &quot;Kur&#39;an&#39;ın toplanması hakkındaki rivayetlerin zıtlığı&quot; adı altında bu konudan bahsetmiş ve bu rivayetlerde g&ouml;r&uuml;len zıtlıkları saymıştır. Sonu&ccedil;ta bu rivayetlerin tarih a&ccedil;ısından bir değer ifade etmediğini vurgulamıştır.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu eleştirilerin ışığında ş&ouml;yle denilebilir: Ger&ccedil;i Ehl-i S&uuml;nnet kanalıyla nakledilen rivayetlerin &ccedil;oğu birbiriyle zıtlık arz etmektedir, fakat en &ccedil;ok &uuml;zerinde ihtil&acirc;f edilen rivayetler Kur&#39;an&#39;ın toplanma zamanı ile ilgilidir. Zira bu rivayetlerin bir kısmında Kur&#39;an&#39;ın toplanma işleminin Peygamber (s.a.a)&rsquo;in zamanında ger&ccedil;ekleştiği belirtilirken, bir kısmında bu işi Ali (a.s), Ebu Bekir, &Ouml;mer, Osman, Zeyd b. Sabit, Ben&icirc; Huzeyfe&#39;nin azatlısı Salim gibi kişilerin yaptığı s&ouml;ylenmiştir. Bunların bazısında ise bu işin Hz. Ali (a.s) zamanda altı kişi tarafından yapıldığı ifade edilmiştir.</p>\n\n<p>\n	Evet, bu izafeler g&ouml;r&uuml;n&uuml;şte birbiriyle uyum i&ccedil;inde değillerdir. Ancak bu rivayetler incelikleriyle tahlil edilirse, bu zıtlıkların &ccedil;oğunun yok olup gittiği g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Bu rivayetler &ccedil;ok y&ouml;nl&uuml; olarak tahlil edildiğinde en az altı sonu&ccedil; ortaya &ccedil;ıkmaktadır:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın ezberlenip g&ouml;ğ&uuml;slerde saklanıyor olması.</p>\n\n<p>\n	2- Kur&#39;an&#39;ın par&ccedil;alar h&acirc;linde yazılmış olduğu.</p>\n\n<p>\n	3- Kur&#39;an&#39;ın sayfalar h&acirc;linde tam olarak (tertipli veya tertipsiz) toplandığı.</p>\n\n<p>\n	4- Kur&#39;an&#39;ın başı ve sonu belli bir kitap olarak d&uuml;zg&uuml;n bir şekilde toplanması.</p>\n\n<p>\n	5- Kur&#39;an&#39;ın tefsir, tevil, n&uuml;zul sebepleri, zahir&icirc; ve batın&icirc; anlamlarıyla birlikte toplanması.</p>\n\n<p>\n	6- Kur&#39;an&#39;ın yazılı olduğu mushaflarda yazım ile kıraat a&ccedil;ısından birlik sağlanması.</p>\n\n<p>\n	Bu sonu&ccedil;ların her birini Kur&#39;an&#39;ı toplama işlemi olarak sayabileceğimiz gibi, toplama merhalelerinden biri olarak da değerlendirebiliriz.</p>\n\n<p>\n	Şimdi bu merhalelerin her birinin ne zaman ve kim tarafından ger&ccedil;ekleştirildiğine bakmak gerekmektedir.</p>\n\n<p>\n	Herkesin &uuml;zerinde g&ouml;r&uuml;ş birliğine sahip olduğu konu, ayetlerin Peygamber (s.a.a)&#39;in zamanında tertiplendiğidir. Ancak acaba surelerin sırası da bizzat Peygamber (s.a.a) tarafından mı belirlenmiştir? Kur&#39;an bug&uuml;nk&uuml; h&acirc;liyle Peygamber (s.a.a) tarafından mı sıralandı? Yoksa Peygamber (s.a.a)&#39;in vefatından sonra sahabenin rey ve i&ccedil;tihadına g&ouml;re mi dizildi? Bunlar, ihtil&acirc;flı konulardır.</p>\n\n<p>\n	Birinci g&ouml;r&uuml;şe, Şia ve Ehl-i S&uuml;nnet&#39;ten katılım olduk&ccedil;a fazladır. Bir&ccedil;ok deliller getirmekteler ve Ayetullah Ho&icirc; bu konuda ısrarlı olanlardandır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	İkinci g&ouml;r&uuml;ş&uuml; daha &ccedil;ok tahkik ehli ve araştırmacılar benimsemektedir. &quot;el-İtkan&quot; adlı eserde de bilim adamlarına izafe edilmektedir. &Uuml;stat Marifet de &ldquo;et-Temhid&rdquo; adlı eserinde bu ihtil&acirc;flara geniş&ccedil;e yer vermiş ve ikinci g&ouml;r&uuml;ş&uuml; tercih etmiştir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Peygamber (s.a.a)&#39;in vefatından sonra Ali (a.s) Kur&#39;an&#39;ı d&uuml;zenli bir şekilde toplama yolunda ilk adımı attı ve onu halka sundu. Kabul g&ouml;rmeyince onu kendi yanında sakladı. Bu arada h&acirc;kim sınıfın ellerinde derli toplu bir Kur&#39;an olmadığı h&acirc;lde İbn-i Mes&rsquo;ud, &Uuml;bey b. K&acirc;b gibi kimselerin ellerinde olanı kabule de yanaşmadılar. &Ouml;te yandan Yemame Savaşı&#39;nda yetmiş veya d&ouml;rt y&uuml;z Kur&#39;an hafız ve karisinin &ouml;ld&uuml;r&uuml;lmesiyle Kur&#39;an&#39;ın tamamen yok olup gitmesi tehlikesi ile karşı karşıya kalındı. İşte b&ouml;yle bir durumda h&acirc;kim sınıf, gen&ccedil; bir vahiy k&acirc;tibi olan Zeyd b. Sabit&#39;i -kendi s&ouml;ylediğine g&ouml;re- b&uuml;y&uuml;k ısrarlar sonucu Kur&#39;an&#39;ı toplamakla g&ouml;revlendirdiler. Bunun i&ccedil;in, &quot;Her kimin yanında Kur&#39;an&#39;dan bir ayet varsa, şahidiyle birlikte getirsin, ondan kabul edilecek ve Kur&#39;an&#39;a yazılacaktır&quot; diye il&acirc;n ettiler.</p>\n\n<p>\n	B&ouml;ylece, Ebu Bekir i&ccedil;in bir Kur&#39;an toplanıldı. Bu Kur&rsquo;an &ouml;nce Ebu Bekir, sonra &Ouml;mer&#39;in yanındaydı. &Ouml;mer&#39;den sonra bu Kur&#39;an Hafsa&#39;nın eline ge&ccedil;ti. Osman, Hafsa&rsquo;dan onu isteyince kendisine vermedi. Ancak geri vereceğine dair s&ouml;z verince onu Osman&rsquo;a verdi.</p>\n\n<p>\n	Bu Kur&rsquo;an&rsquo;la ilgili rivayetlerde de birtakım k&uuml;&ccedil;&uuml;k ihtil&acirc;flar g&ouml;r&uuml;lmektedir. Bazıları; &ldquo;Bu Kur&#39;an&#39;ı toplama işi Ebu Bekir zamanında son buldu.&rdquo; derken, bazıları; &ldquo;Bu iş &Ouml;mer&#39;in zamanına kadar devam etti.&rdquo; diyorlar. Diğer bir grup da; &quot;&Ouml;mer vefat etmişti ama, Kur&#39;an toplama işi hen&uuml;z tamamlanmamıştı.&quot; diyor.</p>\n\n<p>\n	&Ouml;mer&#39;den sonra da Osman, Kur&#39;an&#39;ın kıraatindeki ihtil&acirc;fları g&ouml;r&uuml;nce, bazı sahab&icirc;ler ve başkalarının da ısrarı &uuml;zerine dağınık h&acirc;lde bulunan Kur&#39;an&#39;da yazım ve kıraat a&ccedil;ısından birlik oluşturmak i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenler, Kur&#39;an&#39;ın toplanma macerasının bir &ouml;zeti ve bu alandaki &ouml;nemli kaynaklardan elde edilen bilgilere dayanılarak yapılan kısa bir tahlildir.</p>\n\n<p>\n	&Uuml;zerinde &ccedil;alıştığımız konuda g&ouml;r&uuml;len ihtil&acirc;flar ve uyumsuzlukların bir&ccedil;oğu da, &ldquo;toplama&rdquo; kelimesinin farklı anlamlarda kullanılmış olmasından kaynaklanmaktadır. &Ccedil;&uuml;nk&uuml; bu kelime bir&ccedil;ok yerde farklı anlamlarda kullanılmıştır.</p>\n\n<p>\n	&Ouml;rneğin; eğer biri Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplanmış olduğunu s&ouml;yl&uuml;yorsa, maksadını ayrı ayrı par&ccedil;alar h&acirc;linde yazılmış olan surelerin tertip g&ouml;zetilmeksizin bir araya getirilmiş olmasıdır. Bu s&ouml;z&uuml;n bu anlamda, Hz. Ali (a.s)&#39;ın Peygamber (s.a.a)&#39;in emriyle Kur&#39;an&#39;ı toplayıp yazmasıyla hi&ccedil;bir zıtlığı s&ouml;z konusu değildir. Veyahut eğer Peygamber (s.a.a) zamanında birtakım kimseleri Kur&#39;an&#39;ı toplayanlar adıyla anıyorlarsa, maksatları Peygamber (s.a.a) zamanındaki Kur&#39;an hafızlarıdır. Nitekim bazı rivayetlerde Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplanılmasından, Kur&#39;an&#39;ın hıfzedilme ve ezberlenmesinin kastedildiği a&ccedil;ık&ccedil;a belirtilmiştir. Zerkeş&icirc;, el-Burhan adlı eserinin on &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; &quot;Kur&#39;an&#39;ın toplanılması ve sahabe tarafından ezberlenmesinin beyanı hakkında&quot; diye adlandırmaktadır.</p>\n\n<p>\n	Evet, bu grubun ka&ccedil; kişi olduğu konusunda ihtil&acirc;f vardır. Bazıları d&ouml;rt kişi, bazıları altı kişi ve bazıları da sayıca &ccedil;ok fazla olduğu kanısındadırlar.</p>\n\n<p>\n	Bu ihtil&acirc;f &uuml;zerine araştırmacılar ş&ouml;yle diyorlar: &quot;Hafızları d&ouml;rt veya altı kişi olarak nakleden rivayetler, yalnızca bu grubun başta gelen tanınmış isimlerini zikretmekle yetinmişlerdir veya Kur&#39;an&#39;ın tamamını ezberlemiş olanları kastetmişlerdir.&quot;</p>\n\n<p>\n	Evet, bazı vahiy k&acirc;tipleri -belki de diğer sahab&icirc;lerden de bazı kişiler- vahyolunan ayetlerden kendileri i&ccedil;in de ayrıca bir n&uuml;sha yazıyorlardı. Fakat onların yazdıkları Kur&#39;an, kesinlikle istenen tertip ve d&uuml;zene sahip değildi. Her ne kadar bazı rivayetlerde bu şahıslardan bazılarının, yazdıkları Kur&#39;an&#39;ı Peygamber (s.a.a)&#39;e sundukları nakledilmişse de, bizim bildiğimiz d&uuml;zenli olarak toplanmış bir Kur&#39;an kastedilmemiştir. Bu rivayetler, o zamanda b&ouml;yle bir Kur&#39;an&#39;ın varlığını da ispat etmemektedir.</p>\n\n<p>\n	Bu toplama işini Ebu Bekir, &Ouml;mer veya Zeyd&#39;e ait bilen rivayetler de aynı gruptandırlar. &Ccedil;&uuml;nk&uuml; Kur&#39;an&#39;dan yalnızca bir n&uuml;shanın hil&acirc;fet unvanındaki y&ouml;netime sunulması olayı, bu işin onlara izafe edilmesine neden olmuştur. Yani bu iş, Ebu Bekir&#39;in emri, &Ouml;mer&#39;in desteği ve Zeyd&#39;in eliyle -yalnız başına veya bir grupla birlikte- yapılınca, bu &uuml;&ccedil; kişiden her birine ayrı ayrı izafe edilebilmiştir. Dolayısıyla bu konuda rivayet edilen diğer s&ouml;zlerle hi&ccedil;bir ihtil&acirc;f da s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu toplama işinin yukarıda sayılan altı anlamdan &uuml;&ccedil;&uuml;nc&uuml; veya d&ouml;rd&uuml;nc&uuml;s&uuml;ne ait olacağı da a&ccedil;ıktır. Yani, bu d&ouml;nemde Kur&#39;an ayrı ayrı sayfalar h&acirc;linde -sureler arasındaki tertibe riayet edilerek veya edilmeyerek- bir araya getirilmiştir. Bundan dolayı bazıları Kur&#39;an&#39;ın Ebu Bekir ve &Ouml;mer zamanında sayfalar h&acirc;linde olduğunu, hen&uuml;z mushaf, yani kitap şekline getirilmemiş olduğunu nakletmişlerdir. Bazıları da bunları mushaf diye adlandırmışlardır. &Ccedil;&uuml;nk&uuml; bu gruba g&ouml;re, Kur&#39;an ilk defa bu d&ouml;nemde bug&uuml;nk&uuml; d&uuml;zeniyle toplanmıştır.</p>\n\n<p>\n	Kur&#39;an&#39;ın ilk defa Ebu Bekir zamanında toplandığını s&ouml;yleyenlerin maksadı, bug&uuml;nk&uuml; d&uuml;zeniyle Kur&#39;an&#39;ın ilk defa Ebu Bekir&#39;in emriyle bir araya getirilip d&uuml;zenlenmiş olduğudur. Bu s&ouml;z, diğer rivayetlerle de uyum i&ccedil;indedir.</p>\n\n<p>\n	Kur&#39;an bilimleri &uuml;zerine yazılmış eserlerin &ccedil;oğunda Kur&#39;an&#39;ın toplanma ve derlenmesi ile ilgili konularda, Hz. Ali (a.s)&#39;ın mushafından ni&ccedil;in bahsedilmediği de b&ouml;ylece a&ccedil;ıklık kazanmış oluyor. &Ccedil;&uuml;nk&uuml; bu mushaf, ne tertip ve ne de i&ccedil;erik y&ouml;n&uuml;nden bug&uuml;nk&uuml; Kur&#39;an ile uyum i&ccedil;inde değildi. O Kur&#39;an&#39;ın d&uuml;zeni n&uuml;zul sırasına g&ouml;re tertiplenmiş, i&ccedil;eriği de tefsir ve tevili ile birlikte hazırlanmıştı. Bu itibarla, Kur&#39;an&#39;ı ilk &ouml;nce Hz. Ali (a.s) toplamasına rağmen g&uuml;n&uuml;m&uuml;zde olduğu şekliyle ilk defa Ebu Bekir toplamıştır, denilebilir. Bu arada, garaz ve taassup y&uuml;z&uuml;nden Ali (a.s)&#39;ın mushafını zikretmekten &ccedil;ekinmiş olanlar da yok değildir.</p>\n\n<p>\n	Bunları dikkate alarak, Osman&#39;ın Kur&#39;an&#39;ı toplatması olayı da aydınlanmış oluyor. &Ccedil;&uuml;nk&uuml; bundan da maksat, Kur&#39;an&#39;ın bir n&uuml;shada toplatılıp, bu n&uuml;shanın &ccedil;oğaltılarak İsl&acirc;m beldelerine dağıtılması ve farklı n&uuml;shaların ortadan kaldırılıp m&uuml;mk&uuml;n olduğunca metin ve kıraatte birlik oluşturulması olayıdır.</p>\n\n<p>\n	Bu hareket, tarihte kabul edilmiş ve bilinen bir ger&ccedil;ektir ve &ccedil;oğu kimseler bu hareket karşısında olumlu veya olumsuz tepkiler g&ouml;stermişlerdir. Bu ihtimale g&ouml;re, surelerin bug&uuml;nk&uuml; şekliyle d&uuml;zenlenmesi, bazı rivayetlerden de anlaşıldığı gibi, Osman zamanına aittir, ondan &ouml;ncesine değil. İhtil&acirc;f, yalnızca Osman&#39;ın bu hassas işi ne kadar başarıyla yapıp yapmadığı ve tarihte nasıl yankı yaptığı hususundadır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki, bazı tabirler ş&ouml;yle nakledilmiştir: &quot;Osman herkesi halifenin toplatmış olduğu Kur&#39;an&#39;ları okumaya mecbur etti.&quot; Bazıları; &quot;Ebu Bekir, Kur&#39;an&#39;ı sayfalarda topladı, Osman ise mushafta, yani kitap h&acirc;line getirdi.&quot; Ve diğer bazıları da; &quot;Ebu Bekir, Kur&#39;an&#39;ı mushaf (kitap) olarak topladı, Osman ise mushaflar şeklinde (yani onu &ccedil;oğalttı).&quot; diyorlardı.</p>\n\n<p>\n	Burada şunu da belirtmek gerekir ki, Kur&#39;an&#39;ın bu merhalesi de Zeyd b. Sabit&#39;in eliyle yapılmış, Osman ise yalnızca g&ouml;zc&uuml;l&uuml;k etmiştir. Bu nedenledir ki, Zeyd ile ilgili rivayetler, bazen Ebu Bekir ve &Ouml;mer ile, bazen de Osman ile ilgili olarak zikredilmiştir. Zira bunlar, iki ayrı d&ouml;neme işaret etmektedirler. Dolayısıyla ortada bir zıtlık s&ouml;z konusu değildir.</p>\n\n<p>\n	Son olarak; Kur&#39;an&#39;ın toplanması (cem edilmesi) ile ilgili olarak Şia kanalıyla nakledilen bazı rivayetlerde, Kur&#39;an&#39;ı toplama işinin Ali (a.s)&#39;a, başka birtakım rivayetlere g&ouml;re de, Ali (a.s) ve evl&acirc;tlarına, yani Ehl-i Beyt&rsquo;e &ouml;zg&uuml; bir iş olduğu bildirilmiştir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu rivayetlerin maksadı da a&ccedil;ıktır. Zira burada toplama işinden anlaşılan, Kur&#39;an&#39;ı metni, tefsiri ve teviliyle toplama işidir. Yani Kur&#39;an&#39;ın Allah&#39;ın indirdiği şekliyle d&uuml;zenlenmesidir ki bu, sadece Ali (a.s) ve evl&acirc;dına aittir.</p>\n\n<p>\n	Kur&#39;an&#39;ın toplanılmasının &ccedil;eşitli anlamlarda kullanıldığına, Kur&#39;an bilimleri ve tefsir kitaplarında da işaret edilmiştir. Suyut&icirc;, H&acirc;kim&#39;in M&uuml;stedrek&#39;inden ş&ouml;yle naklediyor: &quot;Kur&#39;an &uuml;&ccedil; defa toplandı: İlki, Peygamber (s.a.a)&#39;in zamanında; dağınık şekilde bulunan ayetler -Peygamber (s.a.a)&#39;in emriyle- belirli surelerde bir araya getirilip d&uuml;zene koyuldu. İkincisi, Ebu Bekir zamanında; daha &ouml;nceden deri, taş, ağa&ccedil; ve kemik levhalar &uuml;zerine yazılı olan Kur&#39;an, onun zamanında sayfalar &uuml;zerine yazılmaya başlandı. Sahih ve benzeri rivayetler, bu olaya del&acirc;let etmektedir. &Uuml;&ccedil;&uuml;nc&uuml; toplanma işlemi de, surelerin d&uuml;zene sokulması şeklinde olmuştur ki bu da, Osman zamanında yerine getirilmiştir.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	H&acirc;kim, bu s&ouml;z&uuml;n devamında bu &uuml;&ccedil; merhalenin her biriyle ilgili rivayetleri de hatırlatmıştır.</p>\n\n<p>\n	Zerkeş&icirc; de İbn-i Faris&#39;ten ş&ouml;yle nakletmiştir: &quot;Kur&#39;an&#39;ı toplamak işi iki kısımdır: Biri, surelerin diziliş sırasıdır; altı uzun surenin başta gelmesi, y&uuml;z ayeti olan surelerin bundan sonra yer alması gibi. Bu iş, sahabenin sorumluluğunda ve onlar tarafından yapılmıştır. Diğeri ise, ayetlerin surelerde toplanması ve diziliş sırası işlemidir ki bu, vahiy yoluyla kesinlik kazanmış bir şeydir ve Peygamber (s.a.a) bizzat bu işi &uuml;stlenmişti.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Zerkan&icirc; de Menahil&#39;ul-İrfan&#39;da, Kur&#39;an&#39;ın toplanılmasını, ezberlemek ve sinelerde korumak, diğeri de ayet ve surelerin yazılarak korunması şeklinde iki anlamda değerlendirmektedir. Daha sonra Kur&#39;an&#39;ın toplanılma işlemini ikinci anlamıyla &uuml;&ccedil; merhaleye ayırarak bu konuyla ilgili ş&uuml;pheli soruları yanıtlamaya &ccedil;alışıyor.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Molla Huveyş Ali Gaz&icirc; de, Beyan&#39;ul-Mean&icirc;&#39;de Kur&#39;an&#39;ın toplanılma merhaleleri ve &quot;Kur&#39;an&#39;ın toplanılması&quot; ifadesinin anlamları &uuml;zerinde&nbsp; bir miktar a&ccedil;ıklamada bulunmuştur.</p>\n\n<p>\n	All&acirc;me Tabataba&icirc; bu konuda ş&ouml;yle yazıyor: &quot;Bazı rivayetlerde Ensar&rsquo;dan d&ouml;rt kişi, bazılarında beş, bazılarında altı ve bazılarında daha fazla kişi tarafından Kur&#39;an&#39;ın toplandığı iddiasından maksat, bu kişilerin Kur&#39;an&#39;ı tamamıyla &ouml;ğrenip ezberlemiş olmalarıdır. Yoksa onun ayet ve surelerini d&uuml;zenleyerek yazmış oldukları değildir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Ne yazık ki, Kur&#39;an&#39;ın toplanılma tarihi &uuml;zerinde araştırma yapanlar, bazı inceliklere dikkat etmediklerinden bu konuda gelen rivayetlerin uyumsuzluklarına bakarak bu rivayetlerin yalan olduklarını ileri s&uuml;rerek bir&ccedil;oğunu reddetmişlerdir. Halbuki b&uuml;t&uuml;n y&ouml;nleriyle tahlil ve incelemeye t&acirc;bi tutulmak suretiyle bunları bir arada tutabilecek şekilde yorumlamak gerekiyordu. Yoksa her rivayeti ilk karşılaştığında diğeriyle biraz uyumsuz g&ouml;r&uuml;r g&ouml;rmez onu rivayet edenin cahilliğine veya kasıtlı biri olduğuna atfetmek doğru bir hareket değildir.</p>\n\n<p>\n	Şunu belirtmek gerekir ki, b&ouml;ylesi alanlarda araştırma yapmak, bir&ccedil;ok alanda kapsamlı ve b&uuml;t&uuml;n y&ouml;nleriyle bir araştırmaya ihtiyacı vardır. Buna ek olarak bazı alanlardan habersiz olmak veya y&uuml;zeysel bakışlar, doğru inceleme yapmayı imk&acirc;nsız kılmaktadır. İncelenmesi gereken ilgili konuları ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in siyerinin incelenmesi; Hz. Ali (a.s)&rsquo;ın zamanında Kur&#39;an&#39;ın toplanılması; Sadr-ı İsl&acirc;m&#39;da k&acirc;tipler ve yazı aletleri; Kur&#39;an&#39;ın toplanma ve yazılma tarihi; ayet ve surelerin derlenmesi; kıraatlerdeki &ccedil;eşitliliğin tarihi; Kur&#39;an&#39;ın resm&#39;&uuml;l-hattı (yazım şekli); Kur&#39;an&#39;ın noktalama işaretleri ile harekelendirilmesi işlemi; Kur&#39;an&#39;ın tefsir, tevil ve tahrifi; halifeler tarihi; Hz. Ali (a.s)&#39;ın siyeri; vs...</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz, bu gibi odaklık arz eden noktalarda az veya &ccedil;ok m&uuml;dahale edildiği zaman tahlil ve araştırmanın y&ouml;n&uuml; değişmekte, olması gerekenin dışında sonu&ccedil;lara varılmaktadır.</p>\n\n<h2>\n	Zaman Akışı İ&ccedil;inde Ali (a.s)&#39;ın Mushafı</h2>\n\n<p>\n	Zamanın halifesi ve halk, Hz. Ali (a.s) tarafından toplanmış Kur&#39;an&#39;ı kabul etmedikleri i&ccedil;in İmam Ali (a.s) toplamış olduğu Kur&#39;an&#39;ı evine g&ouml;t&uuml;rd&uuml;. Ancak bu mushafın ne olduğu hakkında, bazı rivayetlerin dışında, elde doğru d&uuml;zg&uuml;n bir bilgi yoktur. Bazı rivayete g&ouml;re, İmam Ali (a.s) yazmış olduğu Kur&#39;an&#39;ı kabul etmediklerinde; &quot;Allah&#39;a andolsun, bundan sonra onu bir daha g&ouml;rmeyeceksiniz! Benim g&ouml;revim Kur&#39;an&#39;ı toplamak ve sizi bundan haberdar etmek idi.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> buyurdular.</p>\n\n<p>\n	İbn-i Nedim ş&ouml;yle diyor: &quot;Ali (a.s)&#39;ın mushafını Hz. Hasan (a.s)&#39;ın &ccedil;ocukları birbirlerine miras bırakıyorlar.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	Şunu belirtmekte yarar var: Ravi ya yanlışlıkla Hz. H&uuml;seyin (a.s) yerine Hz. Hasan (a.s)&#39;ı zikretmiş veya ayrı bir kitabı kastetmektedir. Zira Şia kaynaklı rivayetlerde, Hz. Ali (a.s)&#39;ın mushafını, o hazretten sonra vasilik ve imamlık makamını haiz kimselerin -on iki imamın- birbirlerine miras bıraktıkları ve onu hi&ccedil; kimseye g&ouml;stermedikleri belirtilmiştir. Yine a&ccedil;ıktır ki, Ehl-i Beyt İmamları İmam Hasan (a.s)&#39;ın değil, İmam H&uuml;seyin (a.s)&#39;ın soyundandır.</p>\n\n<p>\n	Ge&ccedil;en b&ouml;l&uuml;mde İbn-i Sirin&#39;in de; &quot;Bu kitabı araştırmaya koyuldum; Medine&#39;ye mektup yazdım, ancak ona ulaşamadım.&quot; dediğini ve devamında o kitabı g&ouml;rmeye &ccedil;ok iştiyaklı olduğunu da her h&acirc;liyle belli ettirmeye &ccedil;alıştığını okumuştuk.</p>\n\n<p>\n	İbn-i Ebu Nasr Bezent&icirc;&#39;den ş&ouml;yle dediği rivayet ediliyor: &quot;İmam Rıza (a.s)&#39;ı K&ucirc;fe&#39;ye doğru g&ouml;t&uuml;rd&uuml;klerinde benim yanıma bir mushaf (kitap) g&ouml;nderdi. Onu a&ccedil;tığımda &quot;Beyyine&quot; suresini onda g&ouml;rd&uuml;m. &Ccedil;ok geniş yazılmıştı. Kureyş&#39;ten yetmiş kişinin adının, babalarının adlarıyla yazılı olduklarını g&ouml;rd&uuml;m. Bir m&uuml;ddet sonra İmam&#39;ın kitabı geri istediği haberini aldım...&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bazıları bu kitabın Hz. Ali (a.s)&#39;ın mushafı olabileceği kanısındadırlar. &Ccedil;&uuml;nk&uuml; bu mushaf, İmamların ellerinde korunmaktaydı. &Ouml;zellikle de Bezent&icirc;, İmam&#39;ın sır ashabındandı ve İmam (a.s)&#39;ın yanında &ouml;zel bir makama sahipti. Fakat bu konuyu kesin delil ve senetlere dayalı olarak ispat etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Feyz-i Kaşan&icirc; bu rivayetle ilgili olarak ş&ouml;yle yazıyor: &quot;Belki o kitapta olan, vahiy yoluyla elde edilmiş tefsirlerden ibaretti.&quot;</p>\n\n<p>\n	D&uuml;nyanın bazı k&uuml;t&uuml;phanelerinde ve m&uuml;zelerinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, bazı Kur&#39;an&#39;ların Hz. Ali (a.s)&#39;ın hattıyla yazılmış olduğu iddia edilmektedir. Ama bu iddiaların hi&ccedil;birisi ispatlanabilmiş değildir. Bazıları, bu Kur&#39;an&#39;ların &ouml;zellikleri hakkında tafsilatlı beyanlarda bulunmuşlardır.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> Sonu&ccedil;ta rivayetlerden elde edilen, Masum İmamlar tarafından bu mushafın birbirlerine miras bırakıldığı ve şimdi de İmam Mehdi (a.f)&#39;in yanında olduğu ve zuhur ettiği zaman onu halka sunacağı konusudur.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bir&ccedil;ok rivayette İmam (a.s)&#39;ın, &uuml;zerinden halka ders verdiği Kur&#39;an ile bu mushafa işaret edildiği belirtilmiştir.</p>\n\n<p>\n	Bazı rivayetlerde, &Ouml;mer&#39;in Hz. Ali (a.s)&#39;dan mushafını kendisine vermesini istediği, ancak İmam&rsquo;ın bunu kabul etmediği ifade edilmiştir.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Ebuzer-i Gıfar&icirc;&#39;den ş&ouml;yle rivayet ediliyor: &quot;Peygamber (s.a.a)&#39;in vefatından sonra, Peygamber (s.a.a)&#39;in isteği ve emri &uuml;zerine Hz. Ali (a.s) Kur&#39;an&#39;ı Muhacirler ve Ensar topluluğuna getirip sundu. Ebu Bekir bu kitabı a&ccedil;ınca kavmin ayıplarını da onda g&ouml;rd&uuml;. &Ouml;mer kalkıp dedi: &ldquo;Ey Ali, onu geri g&ouml;t&uuml;r, bizim ona ihtiyacımız yoktur!&rdquo; Ali (a.s) da onu alıp gitti. Sonra kari ve Kur&#39;an k&acirc;tiplerinden olan Zeyd b. Sabit&#39;i getirdiler. &Ouml;mer; &ldquo;Ali (a.s) Kur&#39;an&#39;ı bize getirdi. Ensar ve Muhacirlerin su&ccedil; ve ayıpları da o kitapta yazılı idi. Biz ise Kur&#39;an&#39;ı kendi bildiğimiz şekilde toplamak ve b&ouml;ylesi şeyleri ondan atmak istiyoruz.&rdquo; dedi. Zeyd, bu teklifi kabul etti ve; &ldquo;Eğer ben sizin istediğiniz gibi Kur&#39;an&#39;ı yazsam, sonra da Ali (a.s) koymuş olduğu Kur&#39;an&#39;ı ortaya koysa acaba bu pl&acirc;nınız suya d&uuml;şmeyecek mi?&rdquo; dedi. &Ouml;mer; &ldquo;&Ccedil;aresi nedir?&rdquo; deyince Zeyd; &ldquo;Siz daha iyi bilirsiniz.&rdquo; diye cevap verdi. &Ouml;mer; &ldquo;Onun elinden rahat olabilmek i&ccedil;in onu &ouml;ld&uuml;rmekten başka &ccedil;are yoktur.&rdquo; dedi. Daha sonra Halid b. Velid&#39;in eliyle o hazreti &ouml;ld&uuml;rtme pl&acirc;nları yapıldı. Fakat o, b&ouml;yle bir şeye cesaret edemedi. &Ouml;mer hil&acirc;fete geldiğinde Ali (a.s)&#39;dan yazmış olduğu Kur&#39;an&#39;ı -onda değişiklikler yapmak i&ccedil;in- istedi. Ali (a.s) buyurdu ki: &ldquo;Kesinlikle, onu elde etmeniz m&uuml;mk&uuml;n değildir. Ben, h&uuml;ccet size tamamlansın ve mazeret yolu kapansın diye onu Ebu Bekir&#39;in yanına getirdim; kıyamet g&uuml;n&uuml; &lsquo;Biz g&ouml;rmedik veya bilmiyorduk&rsquo; demeyesiniz diye. Bu Kur&#39;an&#39;a benim temiz halifelerim ve evl&acirc;tlarımdan başkası el s&uuml;remeyeceklerdir.&rdquo; &Ouml;mer; &ldquo;Acaba belli bir zaman sonra a&ccedil;ığa &ccedil;ıkacak mı?&rdquo; diye sorduğunda, Ali (a.s) ş&ouml;yle buyurdu: &quot;Evet, benim Ehl-i Beyt&#39;imden Kaim -Mehdi (a.f)- kıyam ettiği zaman onu a&ccedil;ığa &ccedil;ıkaracak, halkı ona uymaya mecbur edecek ve s&uuml;nnet, bu temel &uuml;zerinden icra edilecektir.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bir rivayette ş&ouml;yle nakledilmiştir: &quot;Mushafların &ccedil;eşitliliği Osman d&ouml;neminde bir hayli arttığı i&ccedil;in Talha, Hz. Ali (a.s)&#39;dan, &ouml;nceleri halka sunmuş olduğu Kur&#39;an&#39;ı ni&ccedil;in tekrar halka sunmadığını sordu. İmam bu soruyu cevapsız bıraktı. Talha soruyu tekrar edip; &quot;Benim cevabımı vermedin!&quot; diye &uuml;steleyince İmam ş&ouml;yle buyurdu: &quot;Ey Talha, kasıtlı olarak cevap vermedim. Acaba halkın bu okuduklarının hepsi Kur&#39;an mıdır, yoksa onda Kur&#39;an&#39;dan olmayan bir şey de var mı?&quot; Talha; &quot;Hepsi Kur&#39;an&#39;dandır.&quot; dedi. İmam; &quot;Eğer bu kitabı alıp ona amel edecek olursanız, ateşten kurtulmuş ve cennettekilere karışmış olursunuz.&quot; buyurdu. Talha; &quot;O h&acirc;lde, bu Kur&#39;an bana yeterlidir.&quot; dedi.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Burada ş&ouml;yle bir soru akla gelmektedir: Halk, İmam Ali (a.s)&rsquo;a biat edip kendisini hil&acirc;fet makamına getirdikleri zaman ni&ccedil;in kendi yazmış olduğu Kur&#39;an&#39;ı halka sunup onları bunu okumaya davet etmedi?!</p>\n\n<p>\n	Denilebilir ki İmam (a.s), Osman tarafından &ccedil;oğaltılan Kur&#39;an&#39;ı onaylatmıştı. Hatta bazı rivayetlerde İmam ş&ouml;yle buyuruyor: &quot;Eğer kudret bulsaydım -mushaflar arasında birlik oluşturma işinde- Osman&#39;ın yaptığını yapardım.&quot; Bunun nedeni, halkın arasında b&ouml;l&uuml;c&uuml;l&uuml;k ve gruplaşmaya neden olacak şeylerden onları uzak tutup M&uuml;sl&uuml;manlar arasında birlik sağlamak amacıydı. Bu y&uuml;zden İmam, Talha&#39;nın isteğine cevap vermemişti. Bu nedenledir ki, diğer İmamlar da Kur&#39;an&#39;ın iniş sırasına g&ouml;re okunmasını yasaklamışlardır.</p>\n\n<p>\n	Salim b. Seleme diyor: &quot;Bir kişi İmam Sadık (a.s)&#39;ın yanında Kur&#39;an okudu. Ondan birtakım şeyler duydum ki, halkın okuduğu Kur&#39;an&#39;da yoktu. Bunun &uuml;zerine İmam ş&ouml;yle buyurdu: &quot;B&ouml;yle okumaktan sakın ve Kaim&#39;in kıyamına dek halkın okuduğu gibi oku. O g&uuml;n geldiğinde Kur&#39;an gerektiği gibi -Hz. Ali (a.s)&#39;ın mushafında olduğu &uuml;zere- okunacak.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	All&acirc;me Tabataba&icirc; bu konuda ş&ouml;yle yazıyor: &quot;Ali (a.s) ger&ccedil;i daha &ouml;nceleri Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re toplamış ve topluma sunmuş, l&acirc;kin kabul g&ouml;rmemiştir. Hatta bundan sonraki Kur&#39;an&#39;ın toplanılma işinde her iki defasında da davet edilmemiş olmasına rağmen hi&ccedil;bir muhalefette bulunmamış, reva&ccedil;ta olan mushafları kabul etmiş ve hayatı boyunca hatta hil&acirc;feti d&ouml;neminde dahi ihtil&acirc;flı bir s&ouml;z zikretmemiştir.&rdquo;</p>\n\n<p>\n	&ldquo;Ehl-i Beyt İmamları (a.s) da, Hz. Ali (a.s)&#39;ın evl&acirc;tları ve halifeleri unvanıyla aynı davranış bi&ccedil;imini sergilemiş, Kur&#39;an&#39;ın itibarını sarsacak hi&ccedil;bir şey s&ouml;ylememişlerdir. Hatta sırdaşları olan ashaplarına ve Şia&#39;nın ileri gelenleri sayılan kişilere dahi &ouml;zel olarak b&ouml;yle bir şey s&ouml;ylememişlerdir. Konuşmalarında daima eldeki kitabı g&ouml;stererek s&ouml;zlerini ona dayandırmışlardır. Şia&rsquo;ya halkın okuyuş ve kıraatini takip etmelerini emretmişlerdir. Burada c&uuml;retle diyebiliriz ki, Ali (a.s)&rsquo;ın kendi mushafıyla tertip y&ouml;n&uuml;yle muhalif olmasına rağmen bu mushaf karşısında susmasının nedeni, Ehl-i Beyt&#39;in prensibine uygun ve onlar nezdinde muteber olan, Kur&#39;an&#39;ın Kur&#39;an ile tefsiri y&ouml;ntemiydi. Bu y&ouml;ntemde surelerin tertibinin, Mekk&icirc; ve Meden&icirc; ayetlerin sıralanış şeklinin Kur&#39;an&#39;ın y&uuml;ce hedeflerine ulaşması y&ouml;n&uuml;nden hi&ccedil;bir tesiri yoktur. Dolayısıyla her bir ayetin tefsiri i&ccedil;in Kur&#39;an&#39;daki diğer b&uuml;t&uuml;n ayetlerin nazarda tutulması gerekmektedir.&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<h2>\n	Hz. Ali (a.s)&#39;ın Mushaf&#39;ı ve Tahrif Efsanesi</h2>\n\n<p>\n	Tarih ve rivayetlerin şehadeti ile Ali (a.s)&#39;ın mushafı, y&ouml;ntem ve tertip-d&uuml;zen a&ccedil;ısından Kur&#39;an&#39;ın bug&uuml;nk&uuml; şeklinden farklıydı. Hatta ge&ccedil;en konularda zikredildiği gibi, g&uuml;n&uuml;m&uuml;zdeki Kur&#39;an&#39;a nispeten tefsir ve a&ccedil;ıklamalar y&ouml;n&uuml;nden fazlalıkları vardı. Bununla ilgili bir&ccedil;ok rivayetler de nakledilmiştir.</p>\n\n<p>\n	Bu tarih&icirc; ger&ccedil;ek, bazı k&ouml;t&uuml; d&uuml;ş&uuml;nceli veya kısa g&ouml;r&uuml;şl&uuml; kimselerde Kur&rsquo;an&rsquo;ın tahrif edildiğine dair bir fikir uyandırmış ve Kur&#39;an&#39;ın eksildiği veya tahrif edildiği &uuml;zerinde saplantıya d&uuml;şmelerine neden olmuştur. Şia muhaddislerinden birisi, tahrif konusunda bir ş&uuml;phe icat ederek yukarıda zikredilen hususun Kur&#39;an&#39;ın tahrif edildiği yolunda bir delil sayabileceğini ileri s&uuml;r&uuml;p bu konuyu enine boyuna irdelemiştir.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu ş&uuml;pheye b&uuml;y&uuml;k bilim adamları tarafından geniş ve a&ccedil;ıklamalı cevaplar verilmiştir. Bu konuyla ilgili şahit getirilebilecek rivayetler &uuml;zerinde derin incelemelerde bulunulmuştur.</p>\n\n<p>\n	Şeyh M&uuml;fid elde bulunan Kur&#39;an ile Ali (a.s)&#39;ın mushafını ş&ouml;yle karşılaştırıyor: &quot;Ali (a.s)&#39;ın mushafında olan ayetlerin manalarının tefsir ve tevili Kur&#39;an&#39;ın n&uuml;zul sırasına g&ouml;re d&uuml;zenlenmiş olup, bug&uuml;nk&uuml; Kur&#39;an&#39;dan atılmıştır. Bu tefsir ve a&ccedil;ıklamaların Kur&#39;an&#39;ın bir c&uuml;z&rsquo;&uuml; olmadığı, ancak vahiy kanalıyla geldiği ve semav&icirc; olduğu bir ger&ccedil;ektir.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu tahlilin bir benzeri de Feyz-i Kaşan&icirc;&#39;nin s&ouml;z&uuml;nde Bezent&icirc;&#39;nin rivayetinde ge&ccedil;mişti. All&acirc;me Fan&icirc;, bu konuyla ilgili tafsilatlı bir konuşma yapmıştı. O, bu konuşmasında ş&ouml;yle diyordu: &quot;Hadislerden anlaşıldığı kadarıyla Hz. Ali (a.s)&#39;ın yazdığı Kur&#39;an&#39;da il&acirc;h&icirc; vahiy olarak nazil olan ayetlerin yanında onların tefsir ve tevilleri de zikredilmiş, ayrıca din&icirc; ahk&acirc;mın detaylarına da inilmişti. Şimdi bu hadisleri, nasıl Kur&#39;an&#39;ın tahrif olunduğuna veya eksiltildiğine atfedebilirsiniz?!&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Ayetullah Ho&icirc; de ş&ouml;yle yazıyor: &quot;Hz. Ali (a.s)&#39;ın, bug&uuml;nk&uuml; Kur&#39;an&#39;dan farklı bir d&uuml;zene sahip başka bir mushafının olduğu ş&uuml;phesizdir. İlim sahiplerince bu konunun kabul edilmiş olması, bu konuda bizleri delil getirmekten gani kılmaktadır. Zira bazı fazlalıkların o mushafta varlığı doğrudur. Yalnız, bunlar kesinlikle Kur&#39;an&#39;ın aslından bir tahrif veya eksiltmeye del&acirc;let etmemektedir. S&ouml;z&uuml;n doğrusu şudur ki, bu zikredilen fazlalıklar, tevil ve tefsir unvanıyla Hak Teal&acirc;&rsquo;nın kel&acirc;mın yorumları veya bazı ayetlerin a&ccedil;ıklanması maksadıyla vahyolunmuş s&ouml;zlerdi... Buna g&ouml;re, Allah (c.c) tarafından vahiy unvanıyla gelen her şey, Kur&#39;an&#39;dan bir c&uuml;z olacak diye bir kural yoktur. Rivayetlerden elde edilen de şudur: Ali (a.s)&#39;ın fazladan yazdıkları, ayetlerin tevil veya tefsirinden ibaretti. Hi&ccedil;bir rivayet, bu fazlalıkların da ayet olduğuna del&acirc;let etmemektedir. Bazı rivayetlerde m&uuml;nafıkların, Hz. Ali (a.s)&#39;ın mushafında isimleriyle zikredildiği nakledilmiş ise, bundan maksat, bu grubun isimlerinin ayetlerde değil, tefsir b&ouml;l&uuml;m&uuml;nde zikredilmiş olduğudur.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> Ayetullah Ho&icirc;, bu s&ouml;z&uuml;n devamında bu konuyla ilgili şahitler de zikretmektedir.</p>\n\n<p>\n	Şeyh Saduk ise ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;dan başka birtakım konular da vahyedilmiştir ki, eğer Kur&#39;an&#39;ın yanına konulsaydı, on yedi bin ayeti ge&ccedil;erdi.&quot; O bu s&ouml;zden sonra bir numune ve &ouml;rnek de getirmek suretiyle bu a&ccedil;ıklamaların vahiy olduğunu, ama Kur&#39;an&#39;dan bir ayet olmadığını ispat ediyor.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<h2>\n	Son S&ouml;z</h2>\n\n<p>\n	Hz. Peygamber (s.a.a)&#39;in vefatından sonra halkın yoldan &ccedil;ıkması, onun hak halifesinden y&uuml;z &ccedil;evirmesi, İsl&acirc;m&#39;ın gidişatını asıl hedefinden saptırdı ve &uuml;mmetin rehberliği ehil olmayanların eline d&uuml;şt&uuml;. İşte İsl&acirc;m &uuml;mmetinin başına ne geldiyse bu y&uuml;zden geldi. Aynı şekilde Ali (a.s)&#39;ın mushafını kabul etmemeleri de, Hak Teal&acirc;&rsquo;nın kel&acirc;mının tefsirinin saptırılmasına, saf ve berrak vahyin gelecek kuşaklar nazarında karanlık g&ouml;r&uuml;nmesine, anlaşılmamasına sebep oldu. &Ouml;yle ki, bug&uuml;n her bir ayetin tefsirine baktığımızda bir yığın yorumlar ve ihtimaller zikredilmiştir. Peygamber (s.a.a)&#39;in Sakaleyn (Kur&rsquo;an ve Ehl-i Beyt) konusundaki vasiyetlerini g&ouml;rmezlikten gelenler ve &quot;Kur&#39;an bize yeter!&quot; diye sesini y&uuml;kseltenler, Peygamber&#39;den sonra Kur&#39;an&#39;ı da g&ouml;rmezlikten gelmiş ve onu ucuz bir değere (d&uuml;nya makamı karşılığında) satmışlardır. Ayette buyurduğu gibi, &quot;Onu arkalarına attılar ve az bir fiyata sattılar.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> Onun i&ccedil;indeki bilgileri, ona aşinalığı olmayanların yanında elde etmek yoluna gittiler ve g&ouml;n&uuml;llerini vahiyden habersiz kimselere verdiler. Bu y&uuml;zden de vahye ger&ccedil;ek imanı olmayanlar, Kur&#39;an&#39;ı yalan yanlış g&ouml;r&uuml;şleriyle karıştırıp nice saf g&ouml;n&uuml;lleri bu vahyin ruhuna yabancı olan tefsirler ve İsrailiyat ile doldurdular.</p>\n\n<p>\n	B&ouml;ylece İsl&acirc;m &uuml;mmetine telafi edilemeyecek b&uuml;y&uuml;k zararlar verildi, b&uuml;t&uuml;n sapıklıkların, yanlışlıkların, Kur&#39;an&#39;ı yalan yanlış anlamaya neden olan şeylerin hepsinin temeli atıldı ve doğru olmayan tefsirlere, yakışmayan tevillere kapılar a&ccedil;ılmış oldu. İsl&acirc;m &uuml;mmeti o g&uuml;nden beridir dağınık bir h&acirc;lde, yetmiş iki millete b&ouml;l&uuml;nm&uuml;ş ve hurafeler kurbanı olarak yaşamaktadırlar.</p>\n\n<p>\n	Bu y&uuml;zden de Kur&#39;an, &ccedil;eşitli fırkaların elinde, kendi g&ouml;r&uuml;şlerini ispatlamak i&ccedil;in bir vesile olmuş, ehliyetsiz kimseler ehil oldukları iddiasıyla &ouml;ne &ccedil;ıkarak bu il&acirc;h&icirc; vahiyden binlerce g&ouml;r&uuml;ş ve yol t&uuml;retmişlerdir. B&ouml;ylece insanlık namına b&uuml;y&uuml;k bir zul&uuml;m ve cinayet işlenmiştir.</p>\n\n<p>\n	Bu arada az bir grup yolu tanımış ve bu yola can koymuşlardır. Bunlar canları pahasına ve b&uuml;t&uuml;n zorlukları g&ouml;ğ&uuml;sleyerek onun ger&ccedil;ek tefsirini ehlinden almış, onu bu yolun kendilerinden sonra gelecek yolcularına miras bırakmışlardır. Her ne kadar bu değerli mirası yığınlar arasından bulup teşhis etmek o kadar kolay değildir ama, yine de zahmetine değer.</p>\n\n<p>\n	Evet, Kur&#39;an&#39;ın korunması yolunda ilk g&uuml;nden beri b&uuml;y&uuml;k &ccedil;abalar sarf edilmiş, bu &ccedil;abalar sonucunda değiştirilme, azaltılıp &ccedil;oğaltılmaya karşı korunabilmiştir. Ancak, bu arada ger&ccedil;ekten ifade edilmek istenen manalar gizli kalmıştır. İmam B&acirc;kır (a.s), &quot;Kur&#39;an&#39;ı arkalarına attılar...&quot; ayetinden sonra buyuruyor: &quot;Kur&#39;an&#39;ı arkalarına atmaları ş&ouml;yle olmuştur: Onun harflerini korumuş, ama sınırları bırakmışlardır. Yani onlar, Kur&#39;an&#39;ın rivayet edicileridirler, riayet edicileri değil. Cahiller rivayetleri ezberlemekle hoşturlar, ama bilginler o vahy-i il&acirc;h&icirc;&#39;nin emrine ger&ccedil;ekten riayet edemediklerinin &uuml;z&uuml;nt&uuml;s&uuml; i&ccedil;indedirler.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Sağir, Muhammed H&uuml;seyin Ali, Tarih&#39;ul-Kur&#39;an, Kum baskısı, Mektebet&#39;&uuml;l-Al&acirc;m&#39;il-İsl&acirc;m&icirc;, s.69</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Ho&icirc;, Ebu&rsquo;l-Kasım, el-Beyan, Beyrut baskısı, Dar&#39;uz-Zehra, c.1, s.239-253; Bel&acirc;ğ&icirc;, Muhammed Cevad, &Acirc;l&acirc;&#39;ur-Rahman f&icirc; Tefsir&#39;il-Kur&#39;an, s.19</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Ho&icirc;, el-Beyan, s.249-251</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Suyut&icirc;, Cel&acirc;luddin, el-İtkan, Beyrut, Dar&#39;ul-K&uuml;t&uuml;b, c.1, s.135</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Tefsir-i Kumm&icirc;, c.2, s.451; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.485; Feyz-i Kaşan&icirc;, el-Vaf&icirc;, c.5, s.274; Behran&icirc;, Haşim, el-Burhan fi Tefsir&#39;il-Kur&#39;an, c.1, s.15; Muttaki Hind&icirc;, Kenz&#39;&uuml;l-Ummal, c.2, s.373; Saffar Kumm&icirc;, Muhammed b. Hasan, Besair&#39;ud-Derecat, s.193; Kuleyn&icirc;, Muhammed b. Yakub, el-Kaf&icirc;, c.1, s.78</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek, c.2, s.228; Suyut&icirc;, el-İtkan, s.126-130</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Zerkeş&icirc;, el-Burhan, Kahire baskısı, c.1, s.273; Beyrut baskısı, Dar&#39;ul-Marife, c.1, s.331</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Zerkan&icirc;, Muhammed Abdulazim, Menahil&#39;ul-İrfan, Beyrut baskısı, Dar&#39;ul-K&uuml;t&uuml;b&#39;il-İlmiye, c.1, s.240</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tabataba&icirc;, Muhammed H&uuml;seyin, Kur&#39;an Der İsl&acirc;m, Tahran baskısı, Bonyad-ı Kur&#39;an, s.173-174; Asif&icirc;, Ali Muhammed, Dirasatun fi&rsquo;l-Kur&#39;an&#39;il-Kerim, Necef baskısı, Matbaat&#39;un-Numan, s.246-249; Ramyar, Mahmud, Tarih-i Kur&#39;an, Tahran baskısı, İntişarat-ı Emir Kebir, s.211, 212</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Feyz-i Kaşan&icirc;, Muhammed b. Murtaza, Tefsir-i Saf&icirc;, c.1, s.25</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- İbn-i Nedim, el-Fihrist, s.42</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Kuleyn&icirc;, Muhammed b. Yakub, el-Kaf&icirc;, c.2, s.631; Feyz-i Kaşan&icirc;, el-Meheccet&#39;&uuml;l-Beyza, c.2, s.262; el-Vaf&icirc;, c.5, s.273; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.54</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Daha fazla bilgi i&ccedil;in bkz: Zencan&icirc;, Tarih&#39;ul-Kur&#39;an; Ramyar, Tarih-i Kur&#39;an, s.373-379</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Saffar&icirc; Kumm&icirc;, Besair&#39;ud-Derecat, s.193; Kuleyn&icirc;, el-Kaf&icirc;, c.2, s.263; Tabers&icirc;, el-İhticac, c.1, s.228; Feyz-i Kaşan&icirc;, el-Meheccet&#39;&uuml;l-Beyza, c.2, s.263; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.42-43; Hemedan&icirc;, Rıza, Misbah&#39;ul-Fakih, s.275; Amul&icirc;, Cafer Murtaza, Hakikatun Hamme, s.160</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Meclis&icirc;, Bihar&#39;ul-Envar, s.92, s.42</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kitab-ı Selim b. Kays, s.110; Tabers&icirc;, el-İhticac, s.81; Feyz-i Kaşan&icirc;, Tefsir-i Saf&icirc;, c.1, s.27, 6. Mukaddime; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.43</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Kitab-ı Selim b. Kays, s.110; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.42</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kuleyn&icirc;, Muhammed b. Yakub, el-Kaf&icirc;, c.1, s.633</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Tabataba&icirc;, Muhammed H&uuml;seyin, Kur&#39;an Der İsl&acirc;m, s.165-166</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Nur&icirc;, Mirza H&uuml;seyin, Fasl&#39;ul-Hitab, Taş basması, s.120-134; Marifet, Muhammed Had&icirc;, Siyanet&#39;ul-Kur&#39;an An&#39;it-Tahrif, Kum baskısı, Neşr&#39;&uuml;l-İsl&acirc;m&icirc; M&uuml;essesesi, s.211</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Şeyh M&uuml;fid, Evail&#39;ul-Makal&acirc;t, s.55; Aştiyan&icirc;, Muhammed Hasan, Bahr&#39;ul-Fevaid, s.99</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Fan&icirc; İsfahan&icirc;, Ali, &Acirc;raun Havl&#39;el-Kur&#39;an, Beyrut baskısı, Dar&#39;ul-Huda, s.102</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Ho&icirc;, Ebu&rsquo;l-Kasım, el-Beyan, s.223-225; Sağir, Muhammed H&uuml;seyin Ali, Tarih&#39;ul-Kur&#39;an, s.172</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Şehy Saduk, Muhammed b. Ali Babeveyh, el-İtikadat, s.93</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- &Acirc;l-i İmr&acirc;n, 3</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Kuleyn&icirc;, Muhammed b. Yakub, Ravzat&#39;ul-Kaf&icirc;, c.8, s.53; Feyz-i Kaşan&icirc;, Tefsir-i Saf&icirc;, c.1, s.34</p>\n	</div>\n</div>','İlk Kur’an Tefsiri Olarak Hz. Ali (a.s)’ın Mushafı - 2','','publish','closed','open','','ilk-kuran-tefsiri-olarak-hz-ali-a-sin-mushafi-2','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2984',0,'post','',0),(2985,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<h3>\n	Birinci B&ouml;l&uuml;m</h3>\n\n<h6 style=\"text-align: right;\">\n	Cafer Emin/Erenler 1</h6>\n\n<p>\n	Hz. Ali (a.s)&#39;ın mushafı, İsl&acirc;m tarihinde Kur&#39;an ve Kur&rsquo;an ilimlerini ihtiva eden ilk kitap oluşu hasebiyle b&uuml;y&uuml;k &ouml;neme sahiptir.</p>\n\n<p>\n	Bu kitabın en belirgin &ouml;zelliği, M&uuml;minlerin Emiri Hz. Ali (a.s)&rsquo;a ait oluşudur.</p>\n\n<p>\n	İmam Ali (a.s) vahyin şahidi, kitap ilminin sahibi, Peygamber&rsquo;in ilminin varisi, onun daim&icirc; arkadaşı ve ilim şehrinin kapısıdır. Sahabe i&ccedil;erisinde Kur&#39;an&#39;ın tefsiri ve tevilini, her ayetin zahiri ve batınını en iyi bilendir. Kur&#39;an&#39;ın nazil olduğu d&ouml;nemlerde Peygamber (s.a.a)&#39;in yanında en &ccedil;ok hazır bulunun ve Peygamber (s.a.a)&#39;in ilmini kavrayıp anlamada diğer sahab&icirc;lere apa&ccedil;ık bir &uuml;st&uuml;nl&uuml;ğ&uuml; olan kimsedir. Onun Kur&#39;an ilmine geniş ve engin bir bi&ccedil;imde v&acirc;kıf olduğu, Peygamber-i Ekrem (s.a.a), sahabe ve diğerleri tarafından defalarca ve ısrarla belirtilmiştir.</p>\n\n<p>\n	Allah (c.c) Kur&#39;an&#39;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;K&acirc;firler, sen peygamber değilsin, derler. De ki: Sizinle aramda tanık olarak Allah ve kitap bilgisine sahip olan yeter.&quot; (Ra&rsquo;d/43)</p>\n\n<p>\n	Ehl-i Beyt&rsquo;ten gelen hadislerde olduğu gibi Ehl-i S&uuml;nnet rivayetlerinde de &quot;Kitap bilgisine sahip olan kimse&quot;den maksadın Hz. Ali (a.s) olduğu vurgulanmıştır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Kur&#39;an&#39;ın &ccedil;eşitli yerlerinde Hz. Ali&rsquo;(a.s)&rsquo;ın ve evl&acirc;tlarının (a.s) ilm&icirc; dereceleri vurgulanmış ve başkaları onlardan ilim &ouml;ğrenmeye teşvik edilmiştir. &quot;İlimde derinleşenler&quot; ve &quot;Zikir ehline sorun&quot; ayetleri ile benzeri diğer ayetler, bu y&uuml;ce insan ve evl&acirc;tlarının Kur&#39;an hakkındaki derin ve engin bilgilerine tanıklık etmektedir.</p>\n\n<p>\n	Peygamber (s.a.a) de defalarca konuşmalarında Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;a olan ilmi derinliğini vurgulamıştır. &Ouml;rneğin bir konuşmasında ş&ouml;yle buyurmaktadır: <em>&quot;Ben ilim şehriyim, Ali de onun kapısıdır. Kim bu şehre girmek ve hikmet isterse, kapıya gelsin.&quot;</em> Yine buyurmaktadır: <em>&quot;Ali Kur&#39;an iledir, Kur&#39;an da Ali ile. Onlar havuzun başında bana kavuşuncaya dek birbirinden asla ayrılmazlar.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></em></p>\n\n<p>\n	Bu anlamda Peygamber-i Ekrem (s.a.a)&#39;den diğer bir&ccedil;ok hadis de nakledilmiştir. Hz. Ali (a.s)&#39;ın Kur&#39;an bilgisi sahabe ve dostlarının dillerinde de destanlaşmıştı. İbn-i Abbas ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&quot;Halkın bilgisi beş kısma ayrılmıştır. D&ouml;rt kısmı Ali&rsquo;de, bir kısmı da diğer b&uuml;t&uuml;n insanlarda. Ayrıca Ali, o bir kısımda da onlara ortaktır ve hatta onlardan daha bilgindir.&quot; </em><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	İbn-i Mes&rsquo;ud ş&ouml;yle diyor: &quot;Eğer Allah&#39;ın Kitabı&rsquo;nı benden daha iyi bilen birini tanısaydım, uzun yollara (zahmetlere) d&uuml;şecek olsam bile, onun hizmetine koşardım.&quot; Birisi ona; &quot;Ali&#39;yi nasıl buluyorsunuz?&quot; diye sorduğunda; &quot;Ben onunla başladım ve Kur&#39;an&#39;ı onun yanında &ouml;ğrendim.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> cevabını verdi.</p>\n\n<p>\n	Suyut&icirc; ş&ouml;yle yazıyor: &quot;Muammer b. Veheb b. Abdullah, Ebu&rsquo;t-Tufeyl&#39;den naklediyor; diyor ki Ebu&rsquo;t-Tufeyl: &ldquo;Hz. Ali&rsquo;nin bir konuşmasına şahit oldum; &lsquo;Sorun benden! Allah&#39;a andolsun, soracağınız her sorunun cevabını vereceğim. Kur&#39;an&#39;dan sorun bana! Allah&#39;a andolsun, Kur&#39;an&#39;daki her bir ayetin gece mi, yoksa g&uuml;nd&uuml;z m&uuml;, dağda mı, yoksa &ccedil;&ouml;lde mi nazil olduğunu &ccedil;ok iyi biliyorum.&rsquo; diyordu.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Şehristan&icirc;, Mefat&icirc;h&#39;ul-Esrar adlı tefsirin giriş b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &quot;Sahabe, Kur&#39;an ilminin Ehl-i Beyt&rsquo;e mahsus olduğu konusunda s&ouml;z birliği i&ccedil;indedirler.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Şevahid&#39;ut-Tenzil adlı eserde &Ouml;mer, İbn-i Mes&rsquo;ud, Ayşe, Abdullah b. &Ouml;mer, Ebu Abdurrahman Selem&icirc; ve Ata b. Eb&icirc; Rubah&#39;tan Hz. Ali&#39;nin Kur&#39;an&#39;ı en iyi bilen kişi olduğunu rivayet etmiştir.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hz. Ali (a.s)&#39;ın kendisi ş&ouml;yle buyuruyor: &quot;Resulullah&#39;a nazil olup da bana okumadığı bir ayet yoktur. O okuyor ve ben de yazıyordum; daha sonra o ayetin tevil ve tefsirini, nasih mi yoksa mensuh mu olduğunu bana &ouml;ğretiyordu.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Defalarca minberden halka seslenerek; &quot;Beni kaybetmeden &ouml;nce sorun benden!&quot; buyurmuşlardır. Bu rivayet, Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında m&uuml;tevatirdir.</p>\n\n<p>\n	İbn-i Asakir, Tarih-i Dimaşk adlı eserinde bu başlık altında &ouml;zel bir b&ouml;l&uuml;m a&ccedil;mış ve &ldquo;Ali&rsquo;den başka hi&ccedil; kimse, &lsquo;Şu iki kapak arasındakinden (Kur&rsquo;an&rsquo;dan) sorun benden soracağınızı!&rsquo; diyememiştir.&rdquo; demiştir. Konuyla ilgili bir&ccedil;ok rivayeti de bu b&ouml;l&uuml;mde zikretmiştir.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Ali (a.s) b&uuml;t&uuml;n bu &ouml;zellikleri ve sınırsız ilmi ile İsl&acirc;m&#39;da ilk m&uuml;ellif unvanıyla mushafı yazmıştır. Ger&ccedil;i Hz. Ali (a.s)&#39;ın bu değerli mushafı maalesef bizim elimizde değildir, ancak b&ouml;yle bir eserin var olduğunu tarih&ccedil;iler, hadis&ccedil;iler ve tefsirciler kaydetmişler, ayrıca İmam&#39;ın kendisi ve diğer Ehl-i Beyt İmamları da belirtmişlerdir.</p>\n\n<p>\n	Bir&ccedil;ok yazarlar b&ouml;yle bir kitabın varlığından ve bazı &ouml;zelliklerinden s&ouml;z etmişlerdir. Bu kitap hakkında nakledilen s&ouml;zler, ger&ccedil;i teferruatta bir miktar farklı da olsalar, genel itibarla hepsi aynı şeyi s&ouml;yl&uuml;yorlar. Bu kitap hakkında ortak g&ouml;r&uuml;ş şudur: Peygamber (s.a.a)&#39;in vefatından sonra Hz. Ali (a.s), Kur&#39;an&#39;ı toplamadık&ccedil;a sırtına aba almayacağına ve başka hi&ccedil;bir işle uğraşmayacağına dair yemin etti. Kur&#39;an&#39;ı yazdıktan sonra onu alıp Mescid&#39;&uuml;n-Nebi&#39;ye getirdi, zamanın h&acirc;kimlerine ve halka sundu ve buyurdu ki: &quot;Bu Kur&#39;an&#39;dır. Peygamber&#39;in vefatından sonra ben onu toplamakla meşgul oldum ve şimdi onu size getirdim.&quot; Cevap olarak; &quot;Bizim ona ihtiyacımız yoktur!&quot; denildi. O da onu kaldırıp eve geri g&ouml;t&uuml;rd&uuml;. Onun yazdığı Kur&#39;an, ayetlerin nassını, tevil ve tefsirini kapsıyordu. O Kur&#39;an&#39;da surelerin tertibi, n&uuml;zul sırasına g&ouml;re idi. Bug&uuml;n elde olan Kur&#39;an dizilişinde değildi.</p>\n\n<p>\n	Şimdi bu konuyla ilgili &ccedil;ok &ouml;nemli birka&ccedil; rivayeti inceleyelim: İbn-i Nedim ş&ouml;yle yazıyor: &quot;Ali (a.s) Peygamber (s.a.a)&#39;in vefatından sonra halktan vefasızlık g&ouml;r&uuml;nce Kur&#39;an&#39;ı toplayıncaya kadar sırtına aba almayacağına dair yemin etti. Sonra bu isteğini yerine getirebilmek i&ccedil;in &uuml;&ccedil; g&uuml;n evde oturdu. B&ouml;ylece bu kitap, Ali (a.s)&#39;ın g&ouml;ğs&uuml;nden aktardığı ilk kitap idi. Bu kitap, Cafer (a.s) oğullarının (Ehl-i Beyt İmamlarının) yanındadır.&quot; Ve ş&ouml;yle ekliyor: &quot;Ben bu d&ouml;nemlerde Ebu Hamza Ya&#39;l&icirc; el-Hasan&icirc;&#39;nin yanında bir kitap g&ouml;rd&uuml;m; birka&ccedil; yaprağı da d&uuml;şm&uuml;şt&uuml;. O kitap, Hz. Ali (a.s)&#39;ın hattı ile yazılmıştı ve Hasan&#39;ın &ccedil;ocuklarına miras kalmıştı.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Muhammed b. Sirin, İkrime&#39;den ş&ouml;yle nakletmektedir: &quot;Ebu Bekir&#39;in hil&acirc;fetinin ilk g&uuml;nlerinde Ali b. Eb&icirc; Talib (a.s) evde oturup Kur&#39;an&#39;ı toplamakla meşgul oldu.&quot; Ben İkrime&#39;den: &quot;Acaba o zaman aynı n&uuml;zul sırasına g&ouml;re başka bir Kur&#39;an da yazılmış mıydı?&quot; diye sordum. &quot;Eğer cinler ve insanlar hepsi bir araya gelselerdi, b&ouml;yle bir Kur&#39;an v&uuml;cuda getiremezlerdi.&quot; cevabını verdi. İbn-i Sirin diyor ki: &quot;Bu kitabı araştırmaya koyuldum; Medine&#39;ye mektup yazdım, ancak ona ulaşamadım.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	İbn-i Cezz&icirc; Kelb&icirc; ş&ouml;yle yazıyor: &quot;Kur&#39;an, Peygamber zamanında sahifelerde ve kişilerin sinelerinde (hafızalarında) perakende ve dağınık bir h&acirc;ldeydi. Peygamber (s.a.a)&#39;in vefatından hemen sonra Ali b. Eb&icirc; Talib (a.s) onu ayetlerin iniş sırasına g&ouml;re toplayıp d&uuml;zenledi. Bu değerli kitapta saklı nice ilimler vardı; ama ne yazık ki elimizde değil.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Şeyh M&uuml;fid ş&ouml;yle yazıyor: &quot;M&uuml;minlerin Emiri (a.s) Kur&#39;an&#39;ı baştan sona bir araya getirdi; yapması gerektiği gibi de yaptı: Mekk&icirc; ayetleri Meden&icirc; ayetlerden &ouml;nce, nesholunmuş ayetleri nesheden ayetlerden &ouml;nce yazmak suretiyle her ayeti olması gereken yerde yazmıştı.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Şiraz&icirc; Kur&#39;an&#39;ın n&uuml;zul&uuml; hakkında İbn-i Abbas&#39;tan ş&ouml;yle naklediyor: Allah (c.c), Peygamber (s.a.a)&#39;e ondan sonra Ali (a.s)&rsquo;ın Kur&#39;an&#39;ı toplayacağına dair garanti verdi. Sonra Allah Kur&#39;an&#39;ı Ali (a.s)&#39;ın g&ouml;ğs&uuml;nde karar kıldı ve Ali (a.s) da Peygamber (s.a.a)&#39;in vefatından sonra altı ay i&ccedil;inde Kur&#39;an&#39;ı derleyip topladı.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yine o ş&ouml;yle yazıyor: Ebu&#39;l-A&rsquo;l&acirc; Attar ve Harezm hatibi Muvaffak, kendi kitaplarında Ali b. Rubah&#39;tan ş&ouml;yle naklediyorlar: &quot;Peygamber (s.a.a) Hz. Ali (a.s)&#39;a Kur&#39;an&#39;ı toplamasını buyurdu. Ali (a.s) da toparlayıp yazdı. Yine Ali (a.s) buyurdu ki: &quot;Eğer bana destek olunsa, Peygamber (s.a.a)&#39;in iml&acirc; ettiği ve benim yazdığım kitabı halka sunarım.&quot; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bir&ccedil;ok Ehl-i S&uuml;nnet ve Ehl-i Beyt kaynaklarında nakledildiğine g&ouml;re, &quot;Peygamber (s.a.a) Ali (a.s)&#39;a yanında bulunan Kur&#39;an ile yatağının başucunda perakende ve dağınık h&acirc;lde bulunan sahifeleri bir araya getirmesini, b&ouml;ylece Kur&#39;an&#39;ın da Tevrat ve İncil gibi bozulmasına engel olmasını buyurdular. Sonra Ali (a.s) bu sahifelerin hepsini sarı bir bez par&ccedil;asına sarıp m&uuml;h&uuml;rledi ve ş&ouml;yle buyurdu: &quot;Bundan sonra bunları toparlayıncaya kadar sırtıma aba almayacağım.&quot; O g&uuml;nden sonra Kur&#39;an&#39;ı toplayıncaya kadar yanına gelenleri &uuml;zerine aba giymeden karşılıyordu.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	İbn-i Ebi&#39;l-Hadid ş&ouml;yle yazıyor: &quot;Hz. Ali&rsquo;(a.s)&rsquo;ın Peygamber (s.a.a) zamanında Kur&#39;an hafızı olduğu ve ondan başka hi&ccedil; kimsenin Kur&#39;an&#39;ın tamamına hafız olmadığı ve Peygamber (s.a.a)&#39;den sonra ilk Kur&#39;an&#39;ı toplayan şahıs olduğu, g&ouml;r&uuml;ş birliğine varılmış bir konudur.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor: &quot;Halktan hi&ccedil; kimse Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re topladığını iddia etmemiştir, etmişse de yalan s&ouml;ylemiştir. Ali b. Eb&icirc; Talib (a.s) dışında hi&ccedil; kimse, Kur&#39;an&#39;ı Allah&#39;ın indirdiği şekilde hıfzedip toparlamamıştır.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir: &quot;Hz. Ali (a.s) Kur&#39;an&#39;ı toparlayıncaya kadar omzuna aba almayacağına dair yemin etti. Sonra bu iş i&ccedil;in bir m&uuml;ddet onlardan (zamanın h&acirc;kimlerinden) uzak durdu. Zamanı gelince yazmış olduğu Kur&#39;an&#39;ı bir par&ccedil;aya sarılmış olarak -onlar mescitte oldukları bir sırada- mescide getirdi. Herkes Hz. Ali&rsquo;(a.s)&rsquo;ın bunca zaman sonra gelmesine hayret etmişlerdi. Onların arasına girince kitabı ortaya koyup ş&ouml;yle buyurdu: &quot;Peygamber (s.a.a) buyurmuşlardı ki: &quot;Ben sizin aranızda kendi yerime bir şey bırakacağım, eğer ona yapışırsanız doğru yoldan sapmazsınız. O, Allah&#39;ın Kitabı ve benim İtret&rsquo;im ve Eh-i Beyt&#39;imdir. Şimdi, bu Kitap&rsquo;tır ve ben de Ehl-i Beyt&#39;im.&quot; &Ouml;mer kalkıp ş&ouml;yle dedi: &quot;Eğer senin Kur&#39;an&#39;ın varsa, onun benzeri bizde de vardır.&quot; Hz. Ali (a.s), h&uuml;cceti tamamladıktan sonra (delil ile mazeret yolunu kapadıktan sonra) kitabını alıp geri d&ouml;nd&uuml;.&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;Şeyh Saduk ş&ouml;yle diyor: &quot;Kur&#39;an&#39;ı onların yanına g&ouml;t&uuml;r&uuml;p ş&ouml;yle buyurdu: &quot;Bu, Rabb&#39;inizin kitabıdır, tıpkı Peygamberinize indirdiği gibidir. Bir harf dahi ondan azaltılıp &ccedil;oğaltılmamıştır.&quot; Onlar dediler: &quot;Bizim ona ihtiyacımız yoktur, sende olanın aynısı bizde de vardır.&quot; Bunun &uuml;zerine Hz. Ali (a.s) şu ayeti okuyarak oradan ayrıldı: <strong>&quot;Sonra onlar Kur&#39;an&#39;ı arkalarına attılar ve onu &ccedil;ok ucuza sattılar. Ne de k&ouml;t&uuml; bir ticaret yaptılar!&quot;</strong><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bazıları diyorlar ki: &quot;Hz. Ali (a.s)&#39;ın Kur&#39;an&#39;ının kabul g&ouml;rmemesinin nedeni şuydu: Ebu Bekir Kur&#39;an&#39;ı a&ccedil;tığında Muhacirler ve Ensar&rsquo;dan bazılarının yanlış davranışlarının bu kitapta yazılı olduğunu g&ouml;rd&uuml;. Bunun, maslahata uygun olmayacağı korkusuyla onu reddetti.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	&Ouml;zet olarak s&ouml;ylemek gerekirse; Ali (a.s)&#39;ın Kur&#39;an&#39;ı toplaması olayı, bir&ccedil;ok Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında nakledilmiştir.<sup> <a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></sup></p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan anlaşılıyor ki, Kur&#39;an&#39;ı toplama ve onu M&uuml;sl&uuml;manlara sunma işinin, o b&uuml;y&uuml;k ve eşsiz insan tarafından ger&ccedil;ekleştirildiği apa&ccedil;ık bir ger&ccedil;ektir.</p>\n\n<p>\n	Ger&ccedil;i bu arada bazı c&uuml;z&rsquo;&icirc; konularda birtakım ihtilaflar da vardır. &Ouml;rneğin; Kur&#39;an &uuml;&ccedil; g&uuml;nde mi, yoksa altı ayda mı toplandı? Peygamber (s.a.a)&#39;in vefatından &uuml;&ccedil; g&uuml;n sonra mı, yoksa altı ay sonra mı halka sunuldu? Acaba Ali (a.s) Kur&#39;an&#39;ı, onun tefsir ve tevilini kendi g&ouml;ğs&uuml;nde saklı ilimle mi k&acirc;ğıda d&ouml;kt&uuml;? Yoksa tahta par&ccedil;alarına, taşlara, hurma yapraklarına, deve kemiklerine, k&acirc;ğıt ve deriler &uuml;zerine yazılmış olan Kur&#39;an ayetlerini bir araya toplamak suretiyle mi bu işi ger&ccedil;ekleştirdi? Yoksa her ikisinden de mi yararlandı? Zira rivayetler, her iki kaynağa da işaret etmektedirler. Diğer bir deyişle; acaba Hz. Ali (a.s) Kur&#39;an&#39;ı toplamada, daha &ouml;nce yazılanları bir araya getirip d&uuml;zenlemekle mi yetindi, yoksa baştan sona bizzat yazmak suretiyle d&uuml;zenli bir mecmua mı meydana getirdi?</p>\n\n<p>\n	Bunlar, birtakım a&ccedil;ık olmayan ayrıntılardır ki, bu konularda doğru bir h&uuml;k&uuml;m verebilmek, tarihi b&uuml;t&uuml;n y&ouml;nleriyle araştırmak ve s&ouml;ylenmemiş ger&ccedil;ekleri keşfetmek suretiyle m&uuml;mk&uuml;n olabilir. Ancak bu iş, başlı başına bir araştırma ve &ccedil;alışmayı gerektirmektedir.</p>\n\n<p>\n	Kur&#39;an&#39;ın toplanma m&uuml;ddeti hakkında &ccedil;oğu rivayetler suskun kalmışken bazılarında Kur&#39;an&#39;ın &uuml;&ccedil; g&uuml;nde, bazılarında ise altı ayda toplandığı belirtilmektedir. (Bir veya iki rivayette altı ay nakledilmiş, &uuml;&ccedil; g&uuml;n olduğunu s&ouml;yleyen rivayetler bir&ccedil;ok kaynaklarda zikredilmiştir.) Ne var ki, Kur&#39;an&#39;ın tamamının b&uuml;t&uuml;n tefsir ve teviliyle bu kısa m&uuml;ddet i&ccedil;erisinde toplanılmış olması, ger&ccedil;ek dışı bir g&ouml;r&uuml;n&uuml;m arz etmektedir. Ancak, &ldquo;Kur&#39;an, Peygamber (s.a.a) zamanında bir şekilde yazılmış veya iml&acirc; edilmiş, fakat Resul-i Ekrem&rsquo;in &ouml;mr&uuml;n&uuml;n son anlarına dek vahiy nazil olabileceği ihtimali g&ouml;z &ouml;n&uuml;nde bulundurularak bir araya toplatılmamıştı. Ancak ayrı ayrı b&ouml;l&uuml;mler h&acirc;linde yazılı olarak korunuyordu. İşte bu b&ouml;l&uuml;mlerin tertip, d&uuml;zen ve bir araya getirilmesi, bu &uuml;&ccedil; g&uuml;n i&ccedil;erisinde tamamlanmıştır.&rdquo; denirse, o başka.</p>\n\n<p>\n	İkinci rivayete, yani Kur&#39;an&#39;ın altı ayda toplanılmış olmasına gelince; Hz. Ali (a.s)&#39;ın bu m&uuml;ddet i&ccedil;erisinde b&uuml;t&uuml;n Kur&#39;an&#39;ı baştan sona bizzat yazmış olması, ya da dağınık h&acirc;lde bulunan Kur&#39;an&#39;ı bir araya toplayıp tefsir ve tevili ile uğraşmış olması, uzak bir ihtimal değildir.</p>\n\n<h3>\n	Kitabın Yazılması Yahut Kur&#39;an&#39;ın Bir Araya Toplanması</h3>\n\n<p>\n	Ş&uuml;phesiz, Peygamber (s.a.a)&#39;in yanında par&ccedil;alar ve c&uuml;zler h&acirc;linde (perakende ve dağınık bir durumda) bulunan Kur&#39;an ilk olarak Hz. Ali tarafından bir araya toplanılmıştır. Yalnız bu kitabın her ayetin tefsir ve tevilini de i&ccedil;ermesi, (bu tefsirlerin &ccedil;oğu Allah tarafından nazil olmuş olsa bile) i&ccedil;erdiği şeylerin &ccedil;oğunun Kur&#39;an&#39;dan olmadığı anlamına gelmektedir. Dolayısıyla bu kitap, Hz. Ali (a.s) tarafından kaleme alınmış başlı başına bir kitaptır; yalnızca Kur&#39;an ayetlerinin toplanılması olayı değildir.</p>\n\n<p>\n	Seyyid Şerefuddin Amul&icirc; ş&ouml;yle yazıyor: &quot;Ali (a.s) Kur&#39;an&#39;ı n&uuml;zul sırasına g&ouml;re toplamış ve ondaki nasih ve mensuhu, umum ve hususu, mutlak ve mukayyedi, muhkem ve m&uuml;teşabihi, azimet ve ruhsatı, s&uuml;nnet ve adabı belirlemiş, n&uuml;zul sebeplerine işaret etmiş ve anlaşılması zor olan yerlere a&ccedil;ıklamalar getirmişti... Anlaşılacağı &uuml;zere, Hz. Ali (a.s) tarafından toplanmış Kur&#39;an daha &ccedil;ok bir tefsir niteliği taşımaktadır.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	&Ouml;nceki rivayetlerden de iyice anlaşıldığı &uuml;zere, bu Kur&#39;an i&ccedil;erik ve tertip a&ccedil;ısından halifeler d&ouml;neminde yazılan Kur&#39;an ile farklı &ouml;zelliklere sahiptir. &Ccedil;&uuml;nk&uuml; onun &ccedil;oğunu tefsir ve teviller oluşturmaktadır. Ehil-i Beyt İmamlarından gelen rivayetlerde de bu noktaya işaret edilmiştir. İmam B&acirc;kır (a.s), &quot;Ali (a.s) dışında hi&ccedil; kimse Kur&#39;an&#39;ı nazil olduğu şekliyle toplamadı.&quot; buyurmuştur.</p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyurmuştur: &quot;Eğer halk Kur&#39;an&#39;ı nazil olduğu &uuml;zere okusaydı, kesinlikle iki kişi arasında ihtil&acirc;f s&ouml;z konusu olmayacaktı.&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a> Yine ş&ouml;yle buyurmuştur: &quot;Eğer Kur&#39;an nazil olduğu gibi (Hz. Ali&#39;nin tefsir ve tertibi ile) okunsaydı, bizim adımızı Kur&#39;an&#39;da bulacaktınız.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a> Yine buyurmuştur ki: &quot;Bizim Kaim&#39;imiz &ndash;Hz. Mehdi- kıyam ettiğinde Kur&#39;an&#39;ın nazil olduğu gibi okutulması i&ccedil;in &ccedil;adırlar kurduracak. O g&uuml;n, en zor g&uuml;nd&uuml;r. Zira Kur&#39;an, bug&uuml;nk&uuml; tertip ve d&uuml;zenin dışında, bambaşka bir h&acirc;lde olacaktır.&rdquo; <a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Ş&uuml;phesiz, nazil olduğu şekilde denilmesinden maksat, onun &ouml;zel tertip, tefsir ve teviliyle okunmasıdır. (Hz. Ali (a.s)&#39;ın tertip ve tefsir ettiği şekliyle.)</p>\n\n<p>\n	Bu rivayetlerin &ccedil;oğu -ger&ccedil;i sağduyu sahibi olmayanların Kur&#39;an&#39;ın tahrif olduğu g&ouml;r&uuml;ş&uuml;n&uuml; ileri s&uuml;rmelerine neden olmuşsa da- ger&ccedil;ekte Hz. Ali (a.s)&#39;ın mushafında yazılmış olan tefsir ve yorumlara işaret etmektedir.</p>\n\n<p>\n	Buna g&ouml;re, bu rivayetleri reddetmek, senetlerini zayıf saymak, yahut onları Kur&#39;an&#39;ın hıfzı veya anlaşılmasına ilişkin kabul etmek doğru değildir. Zira b&uuml;t&uuml;n bunların anlamı &ccedil;ok a&ccedil;ıktır. Ger&ccedil;i bu konuyla ilgili bir&ccedil;ok asılsız hadis de mevcuttur ki, yeri geldiğinde onlara da işaret edeceğiz.</p>\n\n<h3>\n	Ali (a.s)&rsquo;ın Mushafı ve Sah&icirc;fesi</h3>\n\n<p>\n	Hz. Ali (a.s)&#39;a izafe edilen kitaplardan biri de &quot;Hz. Ali (a.s)&#39;ın Sah&icirc;fesi&quot;dir. Ehl-i S&uuml;nnet tarafından da bu isim ile tanınan bu eserden, Ehl-i Beyt kaynaklı rivayetlerde ve Ehl-i S&uuml;nnet kaynaklarında bahsedilmiştir. Ayrıca, Ehl-i S&uuml;nnet&#39;in Sahih-i Buhar&icirc;, M&uuml;slim, S&uuml;nen-i Eb&icirc; Davud, M&uuml;sned-i Ahmed gibi temel kaynaklarında bu kitaptan nakillerde bulunulmuştur. Bu sah&icirc;fe &ccedil;ok &ouml;z olarak yazılmış ve Hz. Ali&rsquo;(a.s)&rsquo;ın kılıcının kılıfında saklı idi.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	Hadis&ccedil;iler arasında meşhur olan &quot;Ali (a.s)&#39;ın Kitabı&quot; adıyla başka bir kitap daha vardır ki, bir&ccedil;ok rivayetlerde bu eserden s&ouml;z edildiği gibi, Ehl-i Beyt mektebine mensup alimler bu kitaptan nakillerde bulunmuşlardır. Bu kitap Sah&icirc;fe, Camia, Cifr ve Sah&icirc;fe-i Camia gibi adlarla zikredilmiştir.</p>\n\n<p>\n	Bu kitabın yetmiş zira (yaklaşık otuz beş metre) uzunluğunda olup Hz. Ali (a.s)&#39;ın hattıyla yazıldığı ve kendisinden sonra Ehl-i Beyt İmamlarına miras kaldığı rivayet edilmiştir. Bu kitapta, hatta kaşımak suretiyle deride oluşan &ccedil;izintinin diyetine kadar, b&uuml;y&uuml;k-k&uuml;&ccedil;&uuml;k her h&uuml;km&uuml;n yazılı olduğu zikredilmiştir.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	Bazı rivayetlerde Ehl-i Beyt İmamlarından ş&ouml;yle naklediliyor: &quot;İlim bize mahsustur. Biz ilim ehliyiz. B&uuml;t&uuml;n ilimler bizim yanımızda korunmuştur. Kıyamete kadar olacak her şeyin -hatta derideki &ccedil;izintinin- h&uuml;km&uuml;, Peygamber (s.a.a)&#39;in iml&acirc;sı ve Ali (a.s)&#39;ın hattı ile yazılmış olarak bizim yanımızda mevcuttur.&quot; <a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	Bu s&ouml;zlerin hepsi adı ge&ccedil;en kitap hakkındadır. Zira bu kitabın bir kısmı diyet ile ilgilidir. Bu b&ouml;l&uuml;m, İbn-i Nasih&#39;in kitabıyla tanınmıştır. Bu kitap hakkında &ccedil;ok şeyler s&ouml;ylenmiştir. Ancak Ali (a.s)&#39;ın mushafı bu iki kitaptan ayrıdır. Mushaf&rsquo;ın bu iki kitaptan biri olduğu hakkında hi&ccedil;bir delil yoktur. Bu kitapların hangisinin ilk yazılmış olduğu da kesin olarak bilinmiyor. Zira, bu kitaplardan hi&ccedil;birinin ne zaman yazıldığı kesinlikle belli değildir. Acaba Peygamber (s.a.a)&#39;in zamanında mı, yoksa daha sonra mı yazılmış, bilinmiyor. Ancak mushafın Peygamber (s.a.a) zamanında yazıldığı, hatta o hazret tarafından iml&acirc; edildiği hakkında bir&ccedil;ok rivayet vardır. Ama eldeki kaynaklardan hi&ccedil;birinde bu iki kitaptan herhangi biri hakkında kesin bir bilgiye rastlanmamıştır. Yalnızca Seyyid Şerefuddin ş&ouml;yle yazıyor: &quot;Ali (a.s), Peygamber (s.a.a)&#39;in cenaze işlerini tamamladıktan sonra Kur&#39;an&#39;ı toplayıncaya kadar namaz dışında sırtına aba almayacağına dair yemin etti ve s&ouml;ylediği gibi de yaptı... Bu kitap bittikten hemen sonra Hz. Fatıma (a.s) i&ccedil;in bir kitap yazdı. Bu kitap, Fatıma (a.s) evl&acirc;tlarınca &quot;Mushaf-ı Fatıma (a.s)&quot; adıyla bilinmektedir. Birtakım meseller ve hikmetli s&ouml;zlerden ibarettir. Daha sonra diyet hakkında bir kitap yazdı ve onu &quot;Sah&icirc;fe&quot; diye adlandırdı...&quot; <a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a> Ne var ki, bu yazdığı tertip i&ccedil;in kaynak belirtmemiştir.</p>\n\n<h3>\n	Kur&#39;an&#39;ın &quot;Mushaf&quot; Olarak Adlandırılması</h3>\n\n<p>\n	Bu konuda başka &ouml;nemli bir nokta da, Hz. Ali tarafından toplanılmış olan Kur&#39;an&#39;a &quot;Mushaf&quot; adının verilmiş ve bu isim ile tanınmış olmasıdır. Yalnız, bu ad, yazıldığı zaman mı bu kitaba verildi, yoksa daha sonraları bu adla anıldığı i&ccedil;in mi b&ouml;yle bir unvana sahip oldu, kesin değildir?</p>\n\n<p>\n	Bu sorular İbn-i Mes&rsquo;ud, &Uuml;bey ve Muaz gibi bazı sahab&icirc;lerin mushafları i&ccedil;in de ge&ccedil;erlidir. Hatta bazı rivayetlerde ashaptan bazılarının kendi mushaflarını Peygamber (s.a.a)&#39;e sundukları da nakledilmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Peygamber (s.a.a)&#39;den nakledilen birtakım rivayetlerde de Kur&#39;an&#39;dan &quot;Mushaf&quot; diye bahsedildiği g&ouml;r&uuml;lmektedir.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a> &Ouml;yle g&ouml;r&uuml;l&uuml;yor ki, Hz. Ali&rsquo;(a.s)&rsquo;ın zamanında bu isim meşhur idi. Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında bug&uuml;nk&uuml; şekliyle toplanmış olduğunu iddia edenler de bu rivayetlere dayalı olarak konuşmaktadırlar. Bazı rivayetlerde ş&ouml;yle nakledilmektedir: Kur&#39;an ilk defa Ebu Bekir zamanında bir araya toplanıldı ve &quot;Mushaf&quot; olarak adlandırıldı. Zira, toplanıldıktan sonra ad koyma konusunda ihtil&acirc;fa d&uuml;şm&uuml;şlerdi. İbn-i Mes&rsquo;ud, Habeşe civarında &quot;Mushaf&quot; olarak adlandırılmış bir kitap g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;yledi. Ebu Bekir, bunun g&uuml;zel bir ad olduğunu s&ouml;yledi ve o g&uuml;nden sonra Kur&#39;an &quot;Mushaf&quot; adıyla anılmaya başladı.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	Her ne kadar bilimsel bir sonuca ulaşma ihtimali d&uuml;ş&uuml;k de olsa, bu konuda ger&ccedil;eğe ulaşmak i&ccedil;in tarihte nakledilen konular &uuml;zerinde &ccedil;ok geniş bir araştırma yapılması gerekir.</p>\n\n<p>\n	Yalnız, denilebilir ki: Hz. Ali ve diğer sahab&icirc;lerin kitapları yazılıp &quot;Mushaf&quot; tabiri ş&ouml;hret bulduktan sonra bu kitaplar &quot;Mushaf&quot; adıyla meşhur oldular. &Ccedil;&uuml;nk&uuml; t&acirc; başından beri bu kitapların &quot;Mushaf&quot; adıyla anıldıklarına dair hi&ccedil;bir tarihi delile rastlamamaktayız. Elbette Peygamber (s.a.a)&#39;den nakledilen bazı rivayetlerde &quot;Mushaf&quot; kelimesinin zikri, nakl-i mana y&ouml;n&uuml;yle de m&uuml;mk&uuml;nd&uuml;r. Yani, Peygamber (s.a.a) Kur&#39;an olarak s&ouml;ylemiştir ama, yıllar sonra o s&ouml;z&uuml; nakledildiği zaman -Mushaf kelimesi ş&ouml;hret bulduğu i&ccedil;in- Mushaf oluruk nakledilmiştir. &Ouml;zellikle de aynı kişiden nakledilen aynı rivayette, farklı n&uuml;shaların birinde &quot;Mushaf&quot; denirken, diğerinde &quot;Kur&#39;an&quot; denmektedir. Bu durum, yukarıdaki s&ouml;ze bir şahit ve delil konumunda olabilir.<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<h3>\n	Hz. Ali (A.S)&#39;ın Mushafının &Ouml;zellikleri</h3>\n\n<p>\n	Hz. Ali (a.s)&#39;ın mushafı hakkında s&ouml;ylenenlerden edinilen birka&ccedil; &ouml;zelliği ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a) Sureler n&uuml;zul sırasına g&ouml;re tertiplenmiştir.</p>\n\n<p>\n	b) Mensuh ayetler (h&uuml;km&uuml; kaldırılmış) nasih ayetlerden (h&uuml;km&uuml; kaldıran) &ouml;nce getirilmiştir.</p>\n\n<p>\n	c) Onda ayetler hi&ccedil;bir değişikliğe uğramaksızın, dikkatle yazılmıştır.</p>\n\n<p>\n	d) Her bir ayet, harf harf aynen Peygamber (s.a.a)&#39;in okuduğu şekilde yazılmıştır.</p>\n\n<p>\n	e) Ayetler Peygamber (s.a.a)&#39;in iml&acirc;sı ve Ali (a.s)&#39;ın hattı ile yazılmıştır.</p>\n\n<p>\n	f) Ayetlerin tefsirleri, Allah tarafından nazil olduğu kadarıyla yazılmıştır. Bu husus, &quot;Tenzil&#39;in Hakikati&quot; diye adlandırılmıştır. Zira Allah tarafından gelen her vahiy, Kur&#39;an değildi. Bazıları tefsir niteliği taşımaktaydı.</p>\n\n<p>\n	g) Ayetlerin tevili onda zikrolunmuştur.</p>\n\n<p>\n	h) Ayetlerin indirilmesinin nerede, ne zaman, ne m&uuml;nasebetle olduğu, ayetten kimlerin kastedildiği gibi b&uuml;t&uuml;n &ouml;zellikleri zikredilmiştir. Bu &ouml;zellikler &quot;Ayetlerin Tenzili&quot; diye adlandırılmıştır.</p>\n\n<p>\n	ı) Bazıları da bu mushafta umum-husus, mutlak-mukayyet, muhkem-m&uuml;teşabih, nasih-mensuh, azimet-ruhsat, s&uuml;nnet ve adap ile ilgili a&ccedil;ıklamaların da yazılı olduğunu rivayet etmişlerdir.</p>\n\n<p>\n	k) Ehl-i hak ile ehl-i b&acirc;tılın kim oldukları, ayrıca Muhacirlerden ve Ensar&rsquo;dan bazı kimselerin veya m&uuml;nafıkların işlediği su&ccedil;lar da bu kitapta yazılmıştır.</p>\n\n<p>\n	Şehristan&icirc; &quot;Mefat&icirc;h&#39;ul-Esrar&quot; kitabının giriş b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor: &quot;Hz. Ali (a.s)&#39;ın kitabının metin ve haşiyelerden oluştuğu s&ouml;ylenmektedir.&quot;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	Evet, Ali (a.s)&#39;ın mushafı b&uuml;t&uuml;n bu sayılan &ouml;zellikleri eksiksiz bir şekilde bir araya getirmiş olduğu gerek&ccedil;esiyle Hz. Ali&rsquo;(a.s)&rsquo;ın telifi ve eseri olarak diğer mushaflardan tamamen farklı olarak değerlendirilmesi gerekir.</p>\n\n<p>\n	Ş&uuml;phesiz, Kur&#39;an&#39;ın bu şekilde toplanılması (kitabın başında belirtildiği gibi) ancak Kur&#39;an hakkında geniş bir ilmi kariyer gerektirir ki bu, yalnızca Ali (a.s)&#39;a &ouml;zel bir durumdur. Burada Ahmed Emin&#39;in s&ouml;z&uuml;ne bir bakınız: &quot;Sahabeden &ccedil;ok az bir grup Kur&#39;an tefsiri ile tanınmışlardır. Bunlardan &ouml;nde gelenler: Ali b. Eb&icirc; Talib, Abdullah b. Abbas, Abdullah b. Mes&rsquo;ud, &Uuml;bey b. K&acirc;b olarak rivayet olunmuşlardır. Onlardan sonra da, Zeyd b. Sabit, Ebu Musa Eş&#39;ar&icirc; ve Abdullah b. Z&uuml;beyr gelir. Bu konuda aslına bakılırsa, yalnızca ilk d&ouml;rt kişiyi saymak gerek. &Ccedil;&uuml;nk&uuml;, farklı mektep ve mezheplerin tefsir alanında dayanakları genel olarak bu d&ouml;rt kişidir. Tefsir alanında bu derinliği bu d&ouml;rt kişiye has kılan ndenler genel olarak şunlardır: Onların Arap dilini &ccedil;ok iyi bilmeleri ve onun &ccedil;eşitli &uuml;slup ve &ouml;zelliklerine v&acirc;kıf olmaları, Peygamber (s.a.a) ile uzun m&uuml;ddet bir arada olmaları, sonu&ccedil;ta ayetlerin n&uuml;zul sebepleri, yerleri hakkında olan bilgileri ve onların kendi bilimsel g&uuml;&ccedil;lerini Kur&#39;an &uuml;zerinde teredd&uuml;t etmeksizin sarf etmeleridir.&quot;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	Hatırlatmak gerekir ki, İbn-i Abbas ve İbn-i Mes&rsquo;ud, Kur&#39;an tefsiri konusunda Hz. Ali (a.s)&#39;ın &ouml;ğrencileri idiler. İbn-i Abbas, Kur&#39;an ile ilgili bilgisinin Hz. Ali (a.s)&#39;dan bir yansıma olduğunu s&ouml;yl&uuml;yordu ve kendi ilminin Ali (a.s)&#39;ın ilmine kıyasla deryada bir yaprak misali olduğunu s&ouml;yl&uuml;yordu. İbn-i Mes&rsquo;ud da Kur&#39;an tefsiri &uuml;zerine &ccedil;alışmalarıyla birlikte bir&ccedil;ok surelerin tefsirlerini Hz. Ali (a.s)&#39;dan &ouml;ğrenmiştir.</p>\n\n<h3>\n	Hz. Ali (a.s)&#39;ın Mushafında Surelerin Tertibi</h3>\n\n<p>\n	Bu hususta surelerin tertibi hakkında meşhur s&ouml;z, surelerin n&uuml;zul sırasına g&ouml;re dizildiği g&ouml;r&uuml;ş&uuml;d&uuml;r. Bunun niteliği de yalnızca iki veya &uuml;&ccedil; kaynakta belirtilmiştir.</p>\n\n<p>\n	&Ouml;ncelikle İbn-i Nedim, el-Fihrist&#39;inde Ali (a.s)&#39;ın mushafını zikrettikten sonra diyor ki: &quot;Bu mushafta surelerin tertibi ş&ouml;yledir...&quot;</p>\n\n<p>\n	İkinci kaynak, Tarih-i Yakub&icirc;&#39;dir ve ş&ouml;yle yazıyor: &quot;Bazıları Ali b. Eb&icirc; Talib (a.s)&#39;ın Peygamber (s.a.a)&#39;in vefatından sonra Kur&#39;an&#39;ı topladığını, devenin sırtına y&uuml;kleyip getirdiğini ve &quot;Bu benim topladığım Kur&#39;an&#39;dır.&quot; dediğini s&ouml;ylemişlerdir. O, Kur&#39;an&#39;ı yedi c&uuml;zde toplamıştı.&quot;</p>\n\n<p>\n	Yakub&icirc;, daha sonra bu yedi c&uuml;z&uuml; sırasıyla sayıyor: &ldquo;1. c&uuml;z sırasıyla Bakara, &Acirc;l-i İmran, Nis&acirc;, M&acirc;ide, En&rsquo;&acirc;m, A&rsquo;r&acirc;f ve Enf&acirc;l sureleri ile başlıyor ve her c&uuml;z on d&ouml;rt il&acirc; on sekiz sure kapsıyordu ve her c&uuml;z başlangı&ccedil; suresinin adını almaktaydı. Bunların toplamında da &uuml;&ccedil; sure eksiktir.&quot; <a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	B&ouml;ylesi &ouml;zellikler, bilinen meşhur n&uuml;zul tertibi ile uyum i&ccedil;inde olmadığı gibi, diğerlerinin Ali (a.s)&#39;ın mushafı hakkında s&ouml;yledikleri ile de &ouml;rt&uuml;şmemektedir. Zira s&ouml;ylenenlere g&ouml;re Ali (a.s)&#39;ın mushafının başında İkra (Alak), sonra M&uuml;ddessir, Kalem, Muzzemmil... sureleri yer almaktaydı. Yukarıdaki tertip, tarih&ccedil;ilerin dedikleriyle de uyum i&ccedil;inde değildir.<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a> Aynı şekilde Şehristan&icirc; de Mefat&icirc;h&#39;ul-Esrar kitabında mushafın tertibini Mukatil b. S&uuml;leyman&#39;dan naklediyor.<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Haskan&icirc;, Abdullah, Şevahid&#39;ut-Tenzil, c.1, s.400, Vizaret-i İrşad-ı İsl&acirc;m&icirc;, Tahran; Kunduz&icirc;, Yenab&icirc;&#39;ul-Mevedde, c.1, s.307, Beyrut basımı, A&rsquo;lem&icirc; M&uuml;essesesi; İbn-i Şehr&acirc;şub, Serv-i Mazenderan&icirc;, Menakıb-i Ali b. Eb&icirc; Talib, c.2, s.255, Tahran basımı, Mustafev&icirc; M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek Ale&#39;s-Sahiheyn, c.3, s.124 ve 134, Beyrut basımı, Dar&#39;ul-Marifet; Taberan&icirc;, el-Mucem&#39;us-Sağir, c.1, s.255, Kahire basımı, Dar&#39;un-Nasr Matbaası.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - İbn-i Asakir, Tarih-u Medinet-i Dimaşk, c.3, s.45-46.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Aynı eser, c.3, s.25-26.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Suyut&icirc;, Celaludddin, el-İtkan F&icirc; Ulum&#39;il-Kur&#39;an, c.4, s.233, Beyrut basımı, el-Mektebet&#39;us-Sakafiyye; Zeheb&icirc;, Muhammed H&uuml;seyin, et-Tefsir ve&#39;l-M&uuml;fessirun, c.1, s.90, Beyrut basımı, Dar-u İhya&#39;it-Turas&#39;il-Arab&icirc;.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Şehristan&icirc;, Muhammed b. Abdulkerim, Mefat&icirc;h&#39;ul-Esrar ve Mesab&icirc;h&#39;ul-Ebrar, elyazması n&uuml;shasının fotoğrafı.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - Haskan&icirc;, Abdullah, Şevahid&#39;ut-Tenzil, c.1, s.34-50.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Hilal&icirc; K&ucirc;f&icirc;, S&uuml;leyman b. Kays, s.313; Saduk Kumm&icirc;, Muhammed b. Ali b. Babeveyh, Kemal&#39;&uuml;d-Din, s.284, Kum basımı, Neşr-i İsl&acirc;m&icirc; M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - İbn-i Asakir, Tarih-u Medinet-i Dimaşk, c.3, s.22-25.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - İbn-i Nedim, el-Fihrist, s.41-42, Beyrut basımı, Dar&#39;ul-Marife.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Suyut&icirc;, Celaluddin, el-İtkan, c.1, s.58; İbn-i Sa&rsquo;d, et-Tabakat&#39;ul-Kubra, c.2, s.101, Liden basımı ve c.2, s.338, Beyrut basımı, Dar-u Sadır; End&uuml;l&uuml;s&icirc;, İbn-i Abdulbirr, el-İst&icirc;ab F&icirc; Marifet&#39;il-Ashab, el-İsabe&rsquo;nin hamişinde, c.2, s.253; Zerkan&icirc;, Abdulazim, Menabi&#39;ul-İrfan, c.1, s.247, Beyrut, Dar-u İhya&#39;il-Kutub&#39;il-Arabiyye; Sadr, Hasan, Tesis&#39;uş-Ş&icirc;a Li Ulum&#39;il-İsl&acirc;m, s.317, Tahran basımı, A&rsquo;lem&icirc;; Heytem&icirc;, İbn-i Hacer, es-Sevaik&#39;ul-Mahrika, s.126, Kahire basımı, Dar&#39;ut-Tabaet&#39;il-Muhammediyye; Zencan&icirc;, Ebu Abdullah, Tarih&#39;ul-Kur&#39;an, s.48, Beyrut basımı, A&rsquo;lem&icirc; M&uuml;essesesi; Marifet, Muhammed Had&icirc;, et-Temhid F&icirc; Ulum&#39;il-Kur&#39;an, c.1, s.289, Kum basımı, Neşr-i İsl&acirc;m&icirc; M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Kelb&icirc;, İbn-i Cezz&icirc;, et-Teshil Li Ulum&#39;it-Tenzil, c.1, s.4.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Şeyh M&uuml;fid, Muhammed b. Muhammed b. Numan, el-Mesail&#39;us-Serviye, s.79, Kum basımı, Kongre-i Şeyh M&uuml;fid; Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.88, hadis: 27, Beyrut basımı, el-Vefa M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - İbn-i Şehr&acirc;şub, Serv-i Mazenderan&icirc;, Menakıb-ı Ali b. Eb&icirc; Talib, c.2, s.40; Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.95, s.51.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Aynı kaynak.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.48; Tefsir-i Kumm&icirc;, s.2451; Mukaddeme-i Tefsir-i Burhan, s.36; Feyz-i Kaşan&icirc;, Muhammed b. Murtaza, el-Meheccet&#39;&uuml;l-Beyz&acirc;, c.2, s.264; Suyut&icirc;, el-İtkan, c.1, s.57; es-Sırat&#39;ul-Mustak&icirc;m, s.366; Feyz-i Kaşan&icirc;, el-Vaf&icirc;, c.2, s.273-274; Zencan&icirc;, Tarih&#39;ul-Kur&#39;an, s.44-64; Askal&acirc;n&icirc;, İbn-i Hacer, Feth&#39;ul-Bari, c.9, s.10; Ayn&icirc;, Umdet&#39;ul-Kari, c.20, s.16 vs...</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - Mutezil&icirc; Hanef&icirc;, İbn-i Ebi&#39;l-Hadid, Nehc&rsquo;&uuml;l-Bel&acirc;ğa Şerhi, c.1, s.27, Kahire basımı.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.88.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - İbn-i Şehr&acirc;şub, Serv-i Mazenderan&icirc;, Menakıb-i Ali b. Eb&icirc; Talib, c.2, s.40-41.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - Saduk, Kumm&icirc;, Muhammed b. Ali b. Babeveyh, el-İtikadat, el-İtikad F&icirc; Mebleğ&#39;il-Kur&#39;an, s.93.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - Tabers&icirc;, Fazl b. Hasan, el-İhticac, c.1, s.227; Saffar Kumm&icirc;, Muhammed b. Hasan, Besair&#39;ud-Derecat, s.196, Kum basımı, Mektebet-&uuml; Ayetillah Mer&rsquo;aş&icirc; Necef&icirc;; Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.92, s.42-43.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - Bu konuyu işleyen bazı S&uuml;nn&icirc; tefsirci, tarih&ccedil;i ve yazarları zikredelim:</p>\n\n		<p>\n			Bel&acirc;zur&icirc;, Ensab&#39;ul-Eşraf, c.1, s.586; İbn-i Eb&icirc; Davud, el-Mesahif, s.10; İbn-i Nedim, el-Fihrist, s.30; Abdurrezzak, el-Musannef, c.5, s.45; Ebu Nuaym İsfahan&icirc;, Hilyet&#39;&uuml;l-Evliy&acirc;, c.1, s.67; İbn-i Sa&rsquo;d, et-Tabakat, c.2, s.38; İbn-i Eb&icirc; Şeybe, el-Musannef, c.1, s.545; İbn-i Cezz&icirc;, et-Teshil Li Ulum&#39;it-Tenzil, c.1, s.4; H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek, c.2, s.611; Teyalis&icirc;, M&uuml;sned, s.270; İbn-i Abdulbirr, el-İst&icirc;ab, el-İsabe&rsquo;nin hamişinde, c.2, s.253; Sahih-i Buhar&icirc;, İlim Kitabı, s.39, Cihad Kitabı, s.171 ve Cizye Kitabı, s.10; Tarih-i Yakub&icirc;, c.2, s.154; H&acirc;kim Haskan&icirc;, Şevahid&#39;ut-Tenzil, c.1, s.26-28; Asker&icirc;, el-Evail, c.1, s.214; Harezm&icirc;, el-Menakıb, s.49; Sibt b. Cevz&icirc;, Tezkiret&#39;ul-Havas, s.148; Taber&icirc;, Muhibuddin, er-Riyaz&#39;un-Nazıra, c.1, s.242; Kunduz&icirc;, Yenab&icirc;&#39;ul-Mevedde, c.1, s.149; İbn-i Ebi&#39;l-Hadid, Nehc&#39;&uuml;l-Belağa Şerhi, c.1, s.27; İbn-i Haym, el-Fasl, s.3; İbn-i Kesir Tefsiri, c.4, s.28-29; Muttak&icirc;Hind&icirc;, Kenz&#39;&uuml;l-Ummal, c.2, s.373; İbn-i Hacer Heytem&icirc;, es-Savaik&#39;ul-Muhrika, s.126; Kandehlev&icirc;, Hayat&#39;us-Sahabe, c.3, s.355; Suyut&icirc;, el-İtkan, c.1, s.57 ve 72 ve Tarih&rsquo;ul-Hulefa, s.185; Nuveyr&icirc;, Nihayet&#39;ul-İrb, c.5, s.104; Tarih-i Şam, c.7, s.210; Kastal&acirc;n&icirc;, İrşad&#39;us-Sar&icirc;, c.7, s.459; Askal&acirc;n&icirc;, İbn-i Hacer, Feth&#39;ul-Bari, c.9, s.10; Ayn&icirc;, Umdet&#39;ul-Kari, c.20, s.16; İbn-i Nizamuddin Ensar&icirc;, Fevatih&#39;ur-Raham&acirc;t, el-Mustesfa&#39;nın şerhi, c.2, s.12; Ebyar&icirc;, Tarih-i Kur&rsquo;an, s.84 ve 106; Zerkan&icirc;, Menabi&#39;ul-İrfan, c.1, s.247; Abdussebur Şahin, Tarih&#39;ul-Kur&rsquo;an, s.71.</p>\n\n		<p>\n			Şia alimlerinden de b&uuml;y&uuml;k bir grup Ali (a.s)&#39;ın mushafından bahsetmişlerdir. &Ouml;rnek olarak:</p>\n\n		<p>\n			Şeyh M&uuml;fid, el-İrşad, s.365 ve el-Mesail&#39;us-Serviyye, s.79; Şeyh Saduk, el-İtikadat, s.93 ve Kemal&#39;ud-Din, c.1, s.284; Saffar Kumm&icirc;, Besair&#39;ud-Derecat, s.193, 198; Kuleyn&icirc;, el-Kaf&icirc;, c.1, s.178; Tabers&icirc;, el-İhticac, c.1, s.223, 228; İbn-i Şehr&acirc;şub, Menakıb, s.41, 402 ve Mealim&#39;ul-Ulema, s.2; Seyyid b. Tavus, Sa&rsquo;d&#39;us-Suud; Feyz-i Kaşan&icirc;, el-Vaf&icirc;, c.2, s.130, 273-274 ve el-Meheccet&#39;&uuml;l-Beyz&acirc;, c.2, s.264; Bihar&#39;ul-Envar, c.92, s.40, 74; Behran&icirc;, Tefsir-i Burhan, c.1, s.16; Muhaddis-i Kumm&icirc;, Sefinet&#39;ul-Bihar; Seyyid Şerefuddin Amul&icirc;, el-M&uuml;racaat, s.411 ve M&uuml;ellifi&#39;ş-Şia F&icirc; Sadr&#39;ıl-İsl&acirc;m, s.13; Seyyid Muhsin Emin, A&rsquo;yan&#39;uş-Şia, c.1, s.89; Seyyid Hasan Sadr, Tesis&#39;uş-Şia, s.316-317; All&acirc;me Tabataba&icirc;, Kur&#39;an Der İsl&acirc;m, s.165; All&acirc;me Fan&icirc; İsfahan&icirc;, &Acirc;r&acirc;&rsquo;un Havle&#39;l-Kur&#39;an, s.97, 100; Zencan&icirc;, Tarih&#39;ul-Kur&#39;an, s.26, 44, 48, 64; All&acirc;me Bel&acirc;ğ&icirc;, &Acirc;la&#39;ur-Rahman, s.19; Ayetullah Ho&icirc;, el-Beyan, s.242-243; Muhammed Had&icirc; Marifet, et-Temhid, c.1, s.288-296 ve Siyanet&#39;ul-Kur&#39;an An&#39;it-Tahrif, s.211; Seyyid Cafer Murtaza Amul&icirc;, Hakaik-u Hamme Havl&#39;el-Kur&#39;an&#39;il-Kerim, s.153-172; Tefsir-i Kumm&icirc;, c.2, s.451; S&uuml;leym b. Kays&#39;ın Kitabı, s.99.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - Şerefuddin Amul&icirc;, Abdulh&uuml;seyin, el-M&uuml;racaat, Beyrut basımı, H&uuml;seyin Raz&icirc; Tahkikiyle, s.411; M&uuml;ellifi&rsquo;ş-Şia F&icirc; Sadr&#39;ıl-İsl&acirc;m, s.14, Necef basımı, Matbaat&#39;un-Numan.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - Kumm&icirc;, Tefsir&#39;ul-Kumm&icirc;, c.2, s.451; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.48.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - Ayyaş&icirc;, Muhammed b. Mes&rsquo;ud, c.1, s.47, Tahran basımı, Dar&#39;ul-Kutub; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.55.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> - Numan&icirc;, el-Gaybet, s.318-319, Tahran basımı, Mektebet&#39;us-Saduk; Şeyh M&uuml;fid, el-Mesail&#39;us-Serviyye, s.79, 81 ve el-İrşad, s.356.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> - Celal&icirc; H&uuml;seyn&icirc;, Muhammed Cevad, Tevhid&#39;us-S&uuml;nnet&#39;iş-Şerife, s.52-61, Kum basımı, Mektebet-u A&rsquo;l&acirc;m&#39;ul-İsl&acirc;m.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a> - Aynı kaynak, s.62-76; Bu kitapta Ali (a.s)&#39;ın bu iki kitabı geniş ve tafsilatlı bir araştırmaya t&acirc;bi tutulmuştur.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a> - Tabers&icirc;, Fazl b. Hasan, el-İhticac, s.155; Meclis&icirc;, Muhammed B&acirc;kır, Bihar&#39;ul-Envar, c.44, s.100.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a> - Şerefuddin Amul&icirc;, Abdulh&uuml;seyin, el-M&uuml;racaat, s.411.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a> - Zerkeş&icirc;, Bedruddin, el-Burhan F&icirc; Ulum&#39;il-Kur&rsquo;an, c.1, s.242-243, Beyrut basımı, Dar&#39;ul-Marife.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a> - All&acirc;me Seyyid Cafer Murtaza Amul&icirc;, bu konudaki rivayetleri, M&uuml;sned-i Ahmed, c.2, s.173, Kenz&rsquo;&uuml;l-Ummal, c.1, s.477, el-İtkan, c.1, s.108, el-Burhan, c.1, s.462, Mucem-i Taberan&icirc;, Beyhak&icirc;&#39;nin Şuab&#39;ul-İman&#39;ı, Heysem&icirc;&#39;nin Mecma&#39;uz-Zevaid&#39;i, ve Ebu Nuaym İsfahan&icirc;&#39;nin Hilyet&#39;ul-Evliy&acirc;&#39;sı, H&acirc;kim&#39;in Nevadir&#39;ul-Usul ve M&uuml;stedrek&#39;i, Sahih-i M&uuml;slim, c.6, s.30 ve Sahih-i Buhar&icirc;, c.2, s.109, Malik&#39;in Muvatta&#39;sı, c.2, s.5 ve diğer kaynaklardan bir araya toplamıştır. Bu konuyla ilgili olarak yine bkz: Hakaik-u Hamme Havl&#39;el-Kur&rsquo;an&#39;il-Kerim, s.82, 86, Kum basımı, Neşr-i İsl&acirc;m&icirc; M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a> - Zerkeş&icirc;, Muhammed Bedruddin, el-Burhan, c.1, s.281; Suyut&icirc;, Celaluddin, el-İtkan, c.1, s.58; Sicistan&icirc;, el-Mesahif, c.11, s.14.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a> - Marifet, Muhammed Had&icirc;, et-Temhid, c.1, s.288.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a> - Bu zikredilen &ouml;zelliklerin bazıları şu kaynaklarda g&ouml;r&uuml;lmektedir:</p>\n\n		<p>\n			Şeyh M&uuml;fid, Evail&#39;ul-Makal&acirc;t, s.55 ve el-Mesail&#39;us-Serviyye, s.79; Aştiyan&icirc;, Muhammed Hasan, Behr&#39;ul-Fevaid, s.99, Kum basımı, Mektebet-u Ayetillah Necef&icirc; Mer&rsquo;aş&icirc;,; Ho&icirc;, Ebulkasım, el-Beyan, s.244; Şerefuddin Amul&icirc;, Abdulh&uuml;seyin, el-M&uuml;racaat, s.411; Marifet, Muhammed Had&icirc;, et-Temhid, c.1, s.292; Amul&icirc;, Cafer Murtaza, Hakaik-u Hamme Havle&#39;l-Kur&#39;an&#39;il-Kerim, s.160-161.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a> - Ahmed Emin, Fecr&#39;&uuml;l-İsl&acirc;m, s.202, Beyrut basımı, Dar&#39;ul-Kitab&#39;il-Arab&icirc;.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a> - Yakub&icirc;, Ahmed b. Eb&icirc; Yakub, Tarih-i Yakub&icirc;, c.2, s.22-23, Beyrut basımı, A&rsquo;lem&icirc; M&uuml;essesesi.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a> - Marifet, Muhammed Had&icirc;, et-Temhid, c.1, s.294-295.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a> - Şehristan&icirc;, Muhammed b. Abdulkerim, Mefat&icirc;h&#39;ul-Esrar, elyazması n&uuml;shasının fotoğrafı.</p>\n	</div>\n</div>','İlk Kur\'an Tefsiri Olarak Hz. Ali (a.s)\'ın Mushafı - 1','','publish','closed','open','','ilk-kuran-tefsiri-olarak-hz-ali-a-sin-mushafi-1','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2985',0,'post','',0),(2986,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p align=\"right\">\n	<strong>Abdullah TURAN</strong>/Erenler2</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	A&ccedil;ıktır ki Kur&#39;an-ı Kerim; insanoğlunun kadınlarının, erkeklerinin, yaşlılarının, gen&ccedil;lerinin, bilginlerinin, cahillerinin,&nbsp; yoksullarının, zenginlerinin, k&ouml;yl&uuml;lerinin, şehirlilerinin, g&ouml;&ccedil;ebelerinin ve yerleşik olanlarının, kısacası hangi sudan ve topraktan, hangi grup ve tabakadan, hangi renk ve ırktan olursa olsun t&uuml;m insanlığın, b&uuml;t&uuml;n &ccedil;irkinliklerden arındırılması ve her şeyin doğrusu olan doğru yola hidayet edilmesi i&ccedil;in Kadir-i Z&uuml;l Celal tarafından en son el&ccedil;isine g&ouml;nderilen en son ilahi kitaptır. Bunda hi&ccedil;bir M&uuml;sl&uuml;man&#39;ın kuşkusu s&ouml;z konusu olamaz. Bu nedenle Kur&#39;an-ı Kerim n&uuml;zul vakti olan asr-ı saadetten kıyamete kadar insanoğlunun ihtiya&ccedil; duyduğu t&uuml;m hukuki, kanuni, ahlaki, eğitsel ve inan&ccedil;sal ihtiya&ccedil;larına cevap verecek b&uuml;t&uuml;n dok&uuml;manları kendinde barındırmalıdır.</p>\n\n<p>\n	Yine her M&uuml;sl&uuml;man biliyor ve inanıyor ki, Kur&#39;an <strong>&quot;Allah kelamıdır&quot;</strong> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> <strong>&quot;Ağır s&ouml;zd&uuml;r&quot; </strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> <strong>&quot;Hak vahyidir&quot; </strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> <strong>&quot;Aziz kitaptır&quot; </strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> <strong>&quot;Rab ilmidir&quot; </strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Zaman zaman, hazerde veya seferde, gece veya g&uuml;nd&uuml;z, camide veya evde, &ccedil;arşıda veya savaş meydanında, bir sorunun cevabında veya bir gelişme &uuml;zerine; bilgilendirmek, yol g&ouml;stermek, aydınlatmak, m&uuml;jdelemek, uyarmak veya şifa vermek i&ccedil;in inmiştir. Ne buyurmuşsa haktır hakikattir. <strong>&quot;Ne &ouml;n&uuml;nden, ne de arkasından hi&ccedil;bir batıl ona bulaşamaz.&quot; </strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Ge&ccedil;mişte ve gelecekte hi&ccedil;bir ekol, hi&ccedil;bir d&uuml;ş&uuml;nce ve ilim onun ger&ccedil;eklerini iptal edemez, onun yanlışını &ccedil;ıkaramaz. Onun ihtiva ettiği s&ouml;zlerin diğer s&ouml;zlere &uuml;st&uuml;nl&uuml;ğ&uuml; Allah&#39;ın yaratıklarına olan &uuml;st&uuml;nl&uuml;ğ&uuml; gibidir.&quot; <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Onun, y&uuml;reği yanan bilge bir doktorun bin bir derde tutulmuş bir hastaya verdiği re&ccedil;ete gibi, hem ge&ccedil;ici ila&ccedil;ları vardır, hem de daimi dermanları. <em>&quot;O, Allah&#39;ın rahmet sofrasıdır.&quot;</em> <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> O sofra başında oturan hi&ccedil; kimse eli boş kalkmaz. Bununla birlikte yaratanın emriyle aslı <strong>&quot;lehiv&#39;de mahfuzdur&quot; </strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> <strong>&quot;Kitap&#39;ta saklıdır&quot; </strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> ve<strong> &quot;Saygın sahifelerde temiz tutularak &uuml;st&uuml;n kılınmıştır&quot; </strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ki, hakikatleri ve bilgi cevherleri ehil olmayandan uzak kalsın. Zira ki, <strong>&quot;Ona temizlerden başkası dokunamaz.&quot; </strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> <em>&quot;Onun bir zahiri vardır, bir de batını.&quot;</em> <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> <em>&quot;Onun batının da bir batını ve zahirinin de bir zahiri vardır.&quot;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Y&uuml;ce yaratıcı onun bir kısım ayetlerini muhkem kılarken, bir kısmını da m&uuml;teşabih kılmıştır ki, kalplerinde eğrilik olanlar denenip tanınsın ve onda tevil arayanlar bilsinler ki, <strong>&quot;Onun tevilini ancak Allah ve ilimde k&ouml;kleşmiş kişiler bilebilir.&quot;</strong> <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	İlaveten, bu ilahi kitapla azıcık aşinalığı olan her kes, onun ilah&icirc; h&uuml;k&uuml;m ve esasları a&ccedil;ıklarken, kendine &ouml;zg&uuml; bir y&ouml;ntem izlediğini ve birtakım değişmez prensiplere dayandığını bilmektedir.</p>\n\n<p>\n	Kimse, Kur&#39;an-ı Kerim&#39;in din&icirc; esas ve h&uuml;k&uuml;mleri a&ccedil;ıklarken onları genel &ccedil;er&ccedil;evesiyle belirtmekle yetindiğini, ilgili teferruatın beyanını ise Hz. Resulullah (s.a.a)&#39;a havale ettiğini ink&acirc;r edemez.</p>\n\n<p>\n	&Ouml;rneğin, Kur&#39;an-ı Kerim&#39;de namaza, oruca, zek&acirc;ta, hacca, cihada, emr-i bil-marufa, humusa vs. gibi bir&ccedil;ok şeye emredilmiş, ama bunlarla ilgili detaylı a&ccedil;ıklamalar Allah Resul&uuml;&#39;ne havale edilmiştir.</p>\n\n<p>\n	Keza, Kur&#39;an-ı Kerim&#39;de bir&ccedil;ok yasaklardan bahsedilmiş, yine onlarla ilgili teferruatın, &ouml;zellikle de hukuksal ve cezai y&ouml;nlerinin a&ccedil;ıklanması Allah Resul&uuml; tarafından yapılmıştır.</p>\n\n<p>\n	Yine Kur&#39;an-ı Kerim&#39;de devlet ve millet ilişkisinden, toplumsal yaşamın gereği olan hukuk&icirc; ve ekonomik sistemden s&ouml;z edilmiş, bunlarla ilgili detaylar yine Allah Resul&uuml;&#39;n&uuml;n s&uuml;nnetine bırakılmıştır.</p>\n\n<p>\n	Keza, Kur&#39;an-ı Kerim&#39;de kalu bela, berzah ve mead gibi bir&ccedil;ok itikadı mevzular ana hatlarıyla vurgulanmış, bunlarla ilgili detaylı bilgiler Allah Resul&uuml; tarafından verilmiştir. &Ouml;yle ki, b&uuml;t&uuml;n bu konularda Allah Resul&uuml;&#39;n&uuml;n beyanı olmaksızın, M&uuml;sl&uuml;manların İslam dininin neye emrettiğini, neden sakındırdığını ve neye itikat etmeleri gerektiğini buyurduğunu anlamları imk&acirc;nsızdır.</p>\n\n<p>\n	Zaten Kur&#39;an-ı Kerim de Kur&#39;an ayetlerinin a&ccedil;ıklamasını yapmayı Allah Resul&uuml;&#39;n&uuml;n başta gelen g&ouml;revlerinden saymıştır.</p>\n\n<p>\n	Allah Teala buyurmuştur ki: <strong>&quot;Sana da, insanlara g&ouml;nderileni a&ccedil;ıklayasın diye Kur&#39;&acirc;n&#39;ı indirdik. Belki d&uuml;ş&uuml;n&uuml;rler.&quot; </strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yine Allah Teala Resul&uuml;&#39;n&uuml;n Kur&#39;an ayetlerini tilavet etmekle birlikte insanları tezkiye ettiğini, onlara hikmeti ve bilmediklerini &ouml;ğrettiğini beyan ederek buyurmuştur ki: <strong>&quot;Nitekim Biz size, ayetlerimizi okuyacak, sizi her k&ouml;t&uuml;l&uuml;kten arıtacak, size Kit&acirc;b&#39;ı ve hikmeti &ouml;ğretecek ve bilmediklerinizi bildirecek aranızdan, bir Peygamber g&ouml;nderdik.&quot; </strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Sonra Allah Teala Aziz El&ccedil;isi&#39;nin b&uuml;t&uuml;n konuşmalarının ilahi menşeli olup vahiy olduğunu, onun kendi yanından bir şey s&ouml;ylemediğini garanti altına alarak buyurmuştur ki: <strong>&quot;Arkadaşınız sapmadı, azmadı. O, havadan konuşmaz. O&#39;(nun konuştukları) kendisine vahyedilen vahiyden başka bir şey değildir.&quot; </strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yine buyurmuştur ki: <strong>&quot;Eğer o (Muhammed), Bize karşı bazı s&ouml;zler uydurmuş olsaydı, Biz onu kuvvetle yakalardık, sonra onun şah damarını koparırdık.&quot; </strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Durum b&ouml;yle olunca Allah Resul&uuml;, s&ouml;z&uuml;yle, eylemiyle ve taşıdığı b&uuml;t&uuml;n &ouml;zellikleriyle &uuml;mmet i&ccedil;in k&acirc;mil bir &ouml;rnek durumundadır. &Uuml;mmetin her konuda onu baz alması ve onun b&uuml;t&uuml;n a&ccedil;ıklamalarına ve icraatına can-u g&ouml;n&uuml;lden inanıp itaat etmesi gerekmektedir.</p>\n\n<p>\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Andolsun ki, sizin i&ccedil;in, Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne kavuşmayı umanlar ve Allah&#39;ı &ccedil;ok anan kimseler i&ccedil;in Allah Resul&uuml;&#39;nde en g&uuml;zel &ouml;rnek vardır.&quot; </strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a>&nbsp;</p>\n\n<p>\n	Yine buyurmuştur: <strong>&quot;El&ccedil;i size ne emir verirse hemen tutun ve size neyi yasaklıyorsa hemen sakının.&quot; </strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Yine buyurmuştur: <strong>&quot;Ey iman edenler! Allah ve Peygamber, sizi, hayat verecek şeye &ccedil;ağırdığı za&shy;man icabet edin...&quot; </strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Yine buyurmuştur: <strong>&quot;De ki! &quot;Eğer ger&ccedil;ekten Allah&#39;ı seviyorsanız bana uyun ki, Allah da sizi sevsin ve g&uuml;nahlarınızı bağışla&shy;sın. Allah affeder ve merhamet eder.&quot; </strong><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Yine buyurmuştur: <strong>&quot;De ki: &quot;Allah&#39;a itaat edin; Peygambere itaat edin.&quot; Eğer y&uuml;z &ccedil;evirirseniz, bilin ki o Peygamber, kendisine y&uuml;kletilenden ve siz de kendinize y&uuml;kletilenden sorumlu&shy;sunuz. Eğer O&#39;na itaat ederseniz doğru yolu bulursunuz, Peygambere d&uuml;şen sadece, apa&ccedil;ık tebliğdir.&quot; </strong><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu a&ccedil;ıklamalardan &quot;Allah&#39;ın kitabı bize yeter veya a&ccedil;ık&ccedil;a Allah&#39;ın kitabında olmayan bir konuyu kabul etmem&quot; sloganı ile yola &ccedil;ıkıp da Allah Resul&uuml;&#39;n&uuml;n, Kur&#39;an-ı Kerim&#39;de ge&ccedil;en genel mevzulara dair olan tefsir niteliğindeki s&uuml;nnetini g&ouml;rmezlikten gelmenin bizzat Kur&#39;an&#39;ın kendisiyle &ccedil;elişmekle birlikte İslam&#39;ın ruhuna da aykırı olduğu apa&ccedil;ık ortaya &ccedil;ıkmıştır.&nbsp;</p>\n\n<p>\n	O halde itikadı konular da d&acirc;hil olmak &uuml;zere İslam&icirc; mevzuların tamamında Resulullah&#39;ın s&uuml;nnetini dikkate almak zorundayız. Nitekim Allah Resul&uuml; de &uuml;mmetinde bu gibi iddialarda olanların var olacağını &ouml;nceden g&ouml;rm&uuml;ş ve onların yanlış yolda olduklarını ortaya koyarak ş&ouml;yle buyurmuştur: <em>&quot;Biliniz ki, kuşkusuz bana Kur&#39;an ve yanında onunla aynı olan bir şey verilmiştir. Uyanık olun ki, karnına d&uuml;şk&uuml;n olan biri gelecek ve makamına oturduğunda: &quot;Bizimle sizin aranızda y&uuml;ce Allah&#39;ın kitabı vardır; onda helal bulduğumuzu helal, haram bulduğumuzu da haram belleriz&quot; diyecektir. Biliniz ki, Allah Resul&uuml;&#39;n&uuml;n haram kıldığı, Allah&#39;ın haram kıldığı gibidir.&quot; </em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Yakındır ki, sizden birisi, makamına oturup arkasına yaslanmış iken, benden bir hadis ona nakledildiğinde, beni yalanlamaya kalkışıp da: &quot;Bizimle sizin aranızda Allah&#39;ın kitabı vardır. Onda helal bulduğumuzu helal, haram bulduğumuzu da haram sayarız&quot; der. Bilin ki, Resulullah&#39;ın da haram kıldığı Allah&#39;ın haram kıldığı gibidir.&quot; </em><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Allah Resul&uuml;&#39;n&uuml;n, s&uuml;nnetinin yazılıp kaydedilmesi ve sonraki nesillere ulaştırılmasına dair olan teşvik ve emirleri de s&uuml;nnetin İslam&icirc; mevzuların ikinci temeli olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Bakınız, Allah Resul&uuml; (s.a.a); Kureyş&#39;in: &quot;Bu da bir beşerdir, bizim gibi &ouml;fkelenir, bizim gibi duygusallığa kapılır ve birileri hakkında &ouml;fke ve rıza i&ccedil;erisinde bir şeyler s&ouml;yl&uuml;yor, ondan duyduğun her şeyi yazıp kaydetme&quot; uyarısı &uuml;zerine s&ouml;zlerini yazmaktan vazge&ccedil;en Abdullah bin Amir&#39;e; yeminli olarak ağzından haktan gayri bir s&ouml;z&uuml;n &ccedil;ıkamayacağını ve &ccedil;ıkmadığını belirterek, kendisinden duyduğu her şeyi yazmasını emrediyor. <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Yine, kendisinden duyduğu hadisleri hıfzedemediğinden şikayet eden ashabının eline işaret ederek duyduğunu unutmaması i&ccedil;in onları yazmasını emrediyor. <a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Keza, kendisinden dinledikleri hadisleri yazma m&uuml;saadesi isteyen ashabına yazma emri vererek onların hadis yazmalarına izin veriyor. <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Sonra da: <em>&quot;Allah s&ouml;z&uuml;m&uuml; dinleyip, muhafaza ederek dinlemeyene ulaştıran kulu mutlu kılsın. Bir &ccedil;ok fıkıh taşıyan var ki, kendinden daha bilgilisine onu ulaştırır.&quot;</em> <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> ve: <em>&quot;Hazır olan s&ouml;z&uuml;m&uuml; hazır olmayana da ulaştırsın ki, şayet kendinden daha bilgilisine ulaştırabilir&quot;</em> <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> buyurarak &uuml;mmete s&uuml;nnete de sarılmaları gerektiği mesajını veriyor.</p>\n\n<p>\n	Sonu&ccedil;: Kur&#39;an-ı Kerim&#39;in ayetlerinin tefsirinde Allah Resul&uuml;&#39;n&uuml;n s&uuml;nneti esas teşkil etmektedir. Mutlaka Kur&#39;an-ı Kerim&#39;de ana hatlarıyla yer alan mevzularda Allah Resul&uuml;&#39;n&uuml;n a&ccedil;ıklayıcı s&uuml;nnetine başvurmalı ve bu gibi ayetleri Allah Resul&uuml;&#39;n&uuml;n s&uuml;nnetinin ışığında tefsir etmeliyiz. Zaten İslam &uuml;mmeti de b&ouml;yle yapmış ve Allah Resul&uuml;&#39;n&uuml;n hayatı d&ouml;neminde Kur&#39;an ayetlerini tefsir etmekte o Hazret&#39;e m&uuml;racaat etmiştir.</p>\n\n<p>\n	Peki, Allah Resul&uuml;&#39;nden sonraki d&ouml;nemlerde Kur&#39;an&#39;ı tefsir etmekte &ouml;ncelik hakkı olan başka kimseler var mıdır? Yoksa Allah Resul&uuml;&#39;nden sonra Kur&#39;an-ı tefsir etmekte b&uuml;t&uuml;n m&uuml;minler eşit seviyede olup hepsi aynı mevkie mi sahiptirler?</p>\n\n<p>\n	Bu hususta da yine Kur&#39;an-ı Kerim&#39;in kendisi ve Allah Resul&uuml;&#39;nden gayrisi bize yol g&ouml;sterici ve aydınlatıcı olamaz.</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;e m&uuml;racaat ettiğimizde, bize bilmediğimiz mevzular ve Kur&#39;an&#39;ın tefsirinde m&uuml;racaat edebileceğimiz merci olarak ilimde k&ouml;kleşmişleri ve zikir ehlini g&ouml;sterdiğini g&ouml;r&uuml;yoruz. Allah Resul&uuml;&#39;ne m&uuml;racaat ettiğimizde de Allah Resul&uuml;&#39;n&uuml;n de zikir ehline ve ilimde k&ouml;kleşmişlere adres olarak &uuml;mmeti i&ccedil;erisinden Ehl-i Beyt&#39;ini g&ouml;sterdiğine şahit oluyoruz.</p>\n\n<p>\n	Evet, Hz. Resulullah (s.a.a) kendisinden sonra &uuml;mmete merci olarak Kur&#39;an&#39;la birlikte Ehl-i Beyt&#39;ini g&ouml;stermiş ve buyurmuştur ki: <em>&quot;Benden sonra aranızda iki değerli ve ağır emanet bırakıyorum; biri Allah&#39;ın kitabı, diğeri de benim soyum olan Ehl-i Beyt&#39;im! Bu ikisine sarılırsanız asla sapmazsınız. Bu ikisi Havuz (havz-u Kevser) başında bana d&ouml;n&uuml;nceye kadar asla birbirlerinden ayrılmazlar.&quot; </em><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Benim Ehl-i Beyt&#39;im sizin aranızda Nuh&#39;un gemisine benzer; kim o gemiye bindiyse kurtuldu, kim de geri durduysa boğulup helak oldu.&quot; </em><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Onlardan (Ehl-i Beyt&#39;im&#39;den) &ouml;ne ge&ccedil;meyin ki, helak olursunuz; geri de kalmayın yine helak olursunuz. Ve onlara bir şey &ouml;ğretmeye kalkışmayın ki, onlar sizden daha bilgilidirler.&quot; </em><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Benim Ehl-i Beyt&#39;im İsrailoğullarının Hitta kapısına benzer kim o kapıdan girdiyse bağışlandı.&quot; </em><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Yıldızlar yer halkının boğulmaktan kurtulma vesilesidir; benim Ehl-i Beyt&#39;im de &uuml;mmetime ihtilaftan kurtulma vesilesidir. Eğer Arap&#39;tan bir kabile onlara karşı &ccedil;ıkarsa, ihtilafa d&uuml;şer ve Şeytan&#39;ın hizbi olurlar.&quot; </em><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Kim, benim hayatımla yaşamayı, benim &ouml;l&uuml;m&uuml;mle &ouml;lmeyi ve Rabbimin diktiği Adin cennetinde mesk&ucirc;n olmayı arzuluyorsa, benden sonra Ali&#39;yi ve onu sevenleri sevmeli ve benden sonra Ehl-i Beyt&#39;ime iktida etmelidir. &Ccedil;&uuml;nk&uuml; onlar benim tiynetimden yaratılmışlar, benim anlayış ve ilmimi almışlardır. Yazıklar olsun &uuml;mmetimden onların fazlını inkar edenlere, onlar hakkında benim akrabalık bağımı kesenlere; Allah onlara şefaatimi ulaştırmasın.&quot; </em><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Kim, Benim hayatımla yaşamayı, benim &ouml;l&uuml;m&uuml;mle &ouml;lmeyi ve Rabbimin bana vadettiği cennet olan Huld cennetine girmeyi arzuluyorsa, benden sonra Ali&#39;yi, ondan sonra da z&uuml;rreyitini sevmelidir. &Ccedil;&uuml;nk&uuml; onlar sizi hidayet kapısından &ccedil;ıkarmaz ve sapıklık kapısına da sokmazlar.&quot; </em><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a>&nbsp;</p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Kim, benim hayatımla yaşamayı, benim &ouml;l&uuml;m&uuml;mle &ouml;lmeyi ve Rabbimin bana vadettiği cennete girmeyi arzuluyorsa, Ali bin Ebu Talib&#39;i sevmelidir. &Ccedil;&uuml;nk&uuml; o sizi hidayetten &ccedil;ıkarmaz ve sapıklığa da sokmaz.&quot; </em><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Havuz başında bana d&ouml;n&uuml;nceye kadar Ali Kur&#39;an&#39;la Kur&#39;an da Ali iledir.&quot; </em><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Ali hak iledir, hak da Ali ile Ali nere giderse, hak da Ali ile gider.&quot; </em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Yine Hz. Ali&#39;ye hitaben buyurmuştur: <em>&quot;Benden sonra &uuml;mmetime ihtilaf ettikleri hususları a&ccedil;ıklayacak olan sensin.&quot; </em><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Ben Ali&#39;denim Ali de benden, bana ait bir hususu, yalnızca ben ya da Ali ulaştırabilir.&quot; </em><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Bana iman edip tasdik edeni Ali bin Ebu Talib&#39;in velayetini kabul etmeye tavsiye ediyorum. Kim, onun velayetini kabul ederse, benim velayetimi kabul eder; kim de benim velayetimi kabul ederse, Allah&#39;ın velayetini kabul eder. Kim, onu severse, beni sever, kim de beni severse, Allah&#39;ı sever. Kim, ona buğzederse, bana buğzeder, kim de bana buğzederse, Allah Azze ve Celle&#39;ye buğzeder.&quot; </em><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Allah&#39;ım, kim bana iman eder ve beni tastik ederse, Ali bin Ebu Talib&#39;in velayetini kabul etmelidir. &Ccedil;&uuml;nk&uuml; onun velayeti benim velayetimdir, benim velayetim ise, Allah&#39;ın velayetidir.&quot; </em><a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Ey insanlar, fazilet, şeref ve menzilet Allah Resul&uuml;&#39;n&uuml;n ve z&uuml;rriyetinin velayetini kabul etmektedir. &Ouml;yleyse, batil yollar sizi kapıp almasın.&quot; </em><a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;&Uuml;mmetimin her nesli i&ccedil;erisinde Ehl-i Beyt&#39;imden adil bir grup vardır ki, sapıkların bu dinde yaptıkları tahriflerine, batil yolda gidenlerin uydurma yollarına ve cahillerin tevillerine karşı koyarlar. Bilin ki, imamlarınız sizin Allah&#39;a olan el&ccedil;ilerinizdir. &Ouml;yleyse Allah&#39;a kimi el&ccedil;i g&ouml;nderdiğinize bakınız.&quot; </em><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Yine buyurmuştur: <em>&quot;Benim Ehl-i Beyt&#39;imi, bedende baş, başta da g&ouml;zler yerine koyun. Baş ancak g&ouml;zlerle yolunu bulur.&quot; </em><a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> ve...</p>\n\n<p>\n	Sonu&ccedil; itibariyle İslam&icirc; akidelerin t&uuml;m&uuml;n&uuml; b&uuml;t&uuml;n ayrıntılarıyla Kur&#39;an-ı Kerim&#39;de aramak doğru değildir. İster itikad&icirc; bir mevzu olsun, ister gayri itikad&icirc;, eğer İslam&icirc; bir mevzu ana hatlarıyla Kur&#39;anda yer alır ve Allah Resul&uuml;&#39;n&uuml;n s&uuml;nnetinde ve keza Kur&#39;an-ı tefsir etmekle yetkili olduğu ispatlanan Ehl-i Beyt İmamları&#39;nın beyanlarında detayları a&ccedil;ıklanırsa, b&uuml;t&uuml;n M&uuml;sl&uuml;manların o mevzua iman edip teslim olmaları gerekmektedir.</p>\n\n<p>\n	İşte Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok ayetinde ana &ccedil;er&ccedil;evesiyle beyan edilmiş bulunan &quot;<strong>Mehdi</strong>lik&quot; akidesi, yani Hz. <strong>Mehdi</strong>&#39;ye iman olayı da bu İslam&icirc; mevzulardan biridir. O halde hi&ccedil;bir kimsenin; &quot;Ben bu mevzuu b&uuml;t&uuml;n detaylarıyla Kur&#39;an&#39;da bulmuyorum, dolaysıyla da ona inanmam&quot; demesi doğru olamaz, hatta b&ouml;yle bir şey s&ouml;yleyen bir kimse, bizzat Kur&#39;an&#39;ı Kerim ile &ccedil;elişir ve onu red etmiş sayılır.</p>\n\n<p>\n	Nitekim, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen &acirc;limlerinden olan Muhammed bin Hazm el- End&uuml;l&uuml;s&icirc; (456 H./1064 M.) el-İhkam li Usul&#39;il Ahkam kitabında bu mevzua işaretle ş&ouml;yle demiştir:&nbsp; &quot;Eğer bir kimse; &quot;Kur&#39;an&#39;da bulduğumuz dışında başka bir dini ger&ccedil;eği kabul etmeyiz&quot; s&ouml;z&uuml;ne bağlı kalırsa, b&uuml;t&uuml;n &uuml;mmetin icma kararı ile kafir sayılır.&quot; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bu noktaları g&ouml;z &ouml;n&uuml;nde bulundurarak şimdi Hz. <strong>Mehdi</strong> ve ashabıyla ilgili bazı ayetleri, Hz. Resulullah ve Ehl-i Beyt İmamlarından gelen tefsirleriyle birlikte zikrediyoruz:</p>\n\n<p>\n	1-<strong> &quot;M&uuml;şrikler hoşlanmasa da; dini (İslam&#39;ı), b&uuml;t&uuml;n dinlere galip kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur.&quot;</strong> <a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Bu tabir, Saf suresinin 9. ayetinde de aynen tekrarlanırken az bir farkla da Fetih suresinin 28. ayetinde yer almıştır. Fatih suresinin 28. ayeti ş&ouml;yledir: <strong>&quot;Peygamberini hidayet ve hak din ile, b&uuml;t&uuml;n dinlere galip kılmak i&ccedil;in g&ouml;nderen O&#39;dur. Şahit olarak Allah yeter.&quot; </strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere naklettiğimiz her &uuml;&ccedil; ayette de Allah Teala İslam&#39;dan ibaret olan dininin diğer dinlere karşı &uuml;st&uuml;nl&uuml;k ve zafer kazanacağını vadetmektedir.</p>\n\n<p>\n	Şimdi soru şudur: Acaba <em>&quot;li yuzhirehu&quot; </em>tabiriyle ifade edilen bu &uuml;st&uuml;nl&uuml;k ve zafer nasıl bir &uuml;st&uuml;nl&uuml;k ve zafer olacaktır? Acaba bu sadece fikir ve d&uuml;ş&uuml;nce alanında olan bir &uuml;st&uuml;nl&uuml;k ve zafer mi olacak? Yoksa fiziksel olarak da &uuml;st&uuml;nl&uuml;k ve zafer sağlanacaktır? Her iki taktirde de bu nisp&icirc; ve b&ouml;lgesel bir &uuml;st&uuml;nl&uuml;k ve zafer mi olacak, yoksa cihanş&uuml;mul bir &uuml;st&uuml;nl&uuml;k ve zafer mi sağlanacaktır? Bunu anlamak i&ccedil;in, bu ayetleri kendilerinden &ouml;nceki ve sonraki ayetlerin ışığında değerlendirmekle birlikte, Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan bu ayetlerin tefsiri ile ilgili gelen a&ccedil;ıklamaları da g&ouml;z &ouml;n&uuml;nde bulundurmamızın gerektiği a&ccedil;ıktır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, hem Tevbe suresinde hem de Saf suresinde bir &ouml;nceki ayette, benzer tabirlerle, ilahi dini kabullenmeyen g&uuml;&ccedil;lerin ağızlarıyla Allah&#39;ın dininden ibaret olan nurunu s&ouml;nd&uuml;rmeğe &ccedil;alıştıkları kaydedilmiş, sonra da Allah Teala&#39;nın onlara rağmen dinini b&uuml;t&uuml;n dinlere galip kılacağı belirtilerek onların bu &ccedil;abalarının havanda su d&ouml;vmekten &ouml;teye gitmeyeceği vurgulanmıştır.</p>\n\n<p>\n	Allah Teala Tevbe suresinin 32. ayetinde ş&ouml;yle buyurmuştur: <strong>&quot;Allah&#39;ın nurunu ağızlarıyla s&ouml;nd&uuml;rmek isterler. Halbuki, k&acirc;firler hoşlanmasa da Allah nu&shy;runu mutlaka tamamlamak ister.&quot; </strong></p>\n\n<p>\n	Saf suresinin 8. ayetinde de ş&ouml;yle buyurmuştur: <strong>&quot;Ağızlarıyla Allah&#39;ın nurunu s&ouml;nd&uuml;rmek isterler. Kafirler hoşlanmasa dahi, Allah nurunu, tamamlayacaktır.&quot; </strong></p>\n\n<p>\n	Fetih suresinin 27. ayetinde ise, Allah Teala Resul&uuml;&#39;ne Mekke&#39;nin fethine dair g&ouml;stermiş olduğu r&uuml;yanın sadık bir r&uuml;ya olduğunu ve bunun mutlaka ger&ccedil;ekleşeceğini, ancak M&uuml;sl&uuml;manların bilmediği bir hikmetten dolayı onun bir s&uuml;re ertelendiğini belirtmektedir.</p>\n\n<p>\n	Allah Teala mezk&ucirc;r ayette ş&ouml;yle buyuruyor: <strong>&quot;Andolsun ki Allah, peygamberinin r&uuml;yasının ger&ccedil;ek olduğunu tasdik eder. Allah dilerse, g&uuml;ven i&ccedil;inde, başlarınızı tıraş etmiş veya sa&ccedil;larınızı kısaltmış olarak, korkmadan Mescidi Haram&#39;a gireceksiniz. Allah, sizin bilmediği&shy;nizi bildi de, sizin i&ccedil;in bundan başka, yakın zamanda bir zafer karar verdi.&quot; </strong></p>\n\n<p>\n	A&ccedil;ıktır ki, her &uuml;&ccedil; ayetten &ouml;nce olan ayetleri m&uuml;lahaza ettiğimizde bu ayetlerde s&ouml;z&uuml; edilen zaferin, fikir ve d&uuml;ş&uuml;nce alanından &ouml;te bir zafer ve &uuml;st&uuml;nl&uuml;k olduğu anlaşılmaktadır. Zira kendilerinden &ouml;nceki ayetlerde fikir ve d&uuml;ş&uuml;nce &ouml;tesi bir &uuml;st&uuml;nl&uuml;k ve zaferden bahsedildiği a&ccedil;ıktır. Tevbe ve Saf suresinde din d&uuml;şmanlarının Allah&#39;ın dininden ibaret olan nurunu s&ouml;nd&uuml;rme &ccedil;abalarından bahsetmektedir. Bu s&ouml;nd&uuml;rme &ccedil;abası d&uuml;ş&uuml;nce ve fikir alanında zafer ve &uuml;st&uuml;nl&uuml;k kazanmadan &ouml;te, onu k&ouml;kten yok etme hareketidir. O halde buna mukabil kazanılan zafer ve &uuml;st&uuml;nl&uuml;k de d&uuml;ş&uuml;nce alanındaki bir &uuml;st&uuml;nl&uuml;k ve zafer değil, onları k&ouml;kten silip yok eden tam anlamda bir &uuml;st&uuml;nl&uuml;k ve zafer olur. Fetih suresinde de durum aynıdır. Orada Allah Teala Resul&uuml; ve ona tabi olan m&uuml;minlerin hi&ccedil;bir korkuları olmaksızın emniyet i&ccedil;erisinde bir fetih ger&ccedil;ekleştireceklerini vurgulamaktadır. Bu fikir ve d&uuml;ş&uuml;nceden &ouml;te bir fetih olduğu ortadadır. O halde ister maksat nisp&icirc; ve b&ouml;lgesel bir &uuml;st&uuml;nl&uuml;k ve zafer olsun, ister cihanş&uuml;mul, bu ayetlerden sonra gelen ayette vadedilen &uuml;st&uuml;nl&uuml;k ve zafer fikir ve d&uuml;ş&uuml;nce &ouml;tesi bir &uuml;st&uuml;nl&uuml;k ve zaferdir. Bu ise, karşıt dinlerin tamamen yok olup gideceği anlamına gelen bir &uuml;st&uuml;nl&uuml;k ve zaferden gayrisi olamaz.</p>\n\n<p>\n	İlaveten, <em>&quot;zuhur&quot; </em>kelimesinin l&uuml;gatteki anlamı da fikir &ouml;tesi bir galibiyettir. Arap l&uuml;gatlerinin en meşhur kaynaklarından biri olan &quot;Kamus&quot; kitabında ş&ouml;yle ge&ccedil;er: <em>&quot;zehere bihi ve aleyhi&quot; </em>ona galip geldi anlamını ifade eder. Keza, Kur&#39;ani terimlerin anlamını beyan eden &quot;M&uuml;fradat-ı Rağib&quot; kitabında da: <em>&quot;zehere aleyhi&quot; </em>&quot;ona galip oldu&quot; demektir, der.</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok ayetinde de bu kelime fikir &ouml;tesi bir galibiyet ve &uuml;st&uuml;nl&uuml;k anlamında kullanılmıştır. &Ouml;rneğin:</p>\n\n<p>\n	<strong>&quot;Nasıl olabilir ki, size &uuml;st&uuml;n gelselerdi <em>&quot;yezheru aleykum&quot; </em>ne bir yakınlık, ne de bir ahd g&ouml;zetirlerdi. Kalpleriyle istemezlerken, sizi ağızlarıyla hoşnut etmeye uğraşırlar; &ccedil;okları f&acirc;sıktır&shy;lar.&quot; </strong><a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	<strong>&nbsp;&quot;Ey milletim; Bug&uuml;n memlekette h&uuml;k&uuml;mranlık sizindir, galip olanlar sizsiniz. Ama Allah&#39;ın baskını bize &ccedil;atınca, O&#39;na karşı bize kim yardım eder?&quot; </strong><a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><strong><strong>[52]</strong></strong></a></p>\n\n<p>\n	<strong>&quot;İsr&acirc;iloğullarının bir takımı b&ouml;ylece inanmış, bir takımı da ink&acirc;r etmişti; ama Biz, inananları d&uuml;şmanlarına karşı destek&shy;ledik de &uuml;st&uuml;n geldiler.&quot; </strong><a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><strong><strong>[53]</strong></strong></a></p>\n\n<p>\n	&nbsp;&nbsp;Bu ayetlerde <em>&quot;zuhur&quot; </em>kelimesinin fikir &ouml;tesi bir &uuml;st&uuml;nl&uuml;k anlamında kullanıldığı a&ccedil;ıktır.</p>\n\n<p>\n	O halde <em>&quot;zuhur&quot; </em>kelimesinden ilk olarak akla gelen fikir &ouml;tesi bir galibiyet ve &uuml;st&uuml;nl&uuml;kt&uuml;r. Allah Teala da mezk&ucirc;r ayetlerde M&uuml;sl&uuml;manlara fikir &ouml;tesi bir galibiyet ve &uuml;st&uuml;nl&uuml;ğ&uuml;n vaadini vermektedir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahri Razı bahis mevzuu ettiğimiz Tevbe suresinin 33. ayetinin tefsirinde ş&ouml;yle der: &quot;Bil ki, bir şeyin başka bir şeye &uuml;st&uuml;nl&uuml;ğ&uuml; bazen delil ve burhan a&ccedil;ısından, bazen &ccedil;oğunluk a&ccedil;ısından, bazen de galebe ve istila a&ccedil;ısından olur. &Ouml;te yandan Allah Teala İslam dininin diğer dinlere &uuml;st&uuml;nl&uuml;k sağlayacağını muştulamıştır. Muştuluk ise, ancak var olmayıp gelecekte ger&ccedil;ekleşecek bir şeye nispet olur. İslam dininin diğer dinlere olan delil ve burhan a&ccedil;ısından &uuml;st&uuml;nl&uuml;ğ&uuml; ise vaki olup malum olduğundan muştuluğu verilen bu &uuml;st&uuml;nl&uuml;ğ&uuml;n galebe ve istila &uuml;st&uuml;nl&uuml;ğ&uuml; olduğunu kabullenmek gerekir.&quot; <a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Bu ayetlerde vadedilen &uuml;st&uuml;nl&uuml;k ve galibiyeti sadr-i İslam&#39;da ger&ccedil;ekleşen sınırlı ve nisp&icirc; &uuml;st&uuml;nl&uuml;k ve galibiyete da yorumlamak m&uuml;mk&uuml;n değildir. Zira bu bizzat mezk&ucirc;r ayetlerin kendi muhtevasıyla &ccedil;elişmektedir. &Ccedil;&uuml;nk&uuml; bu ayetlerde İslam dininin b&uuml;t&uuml;n dinlere &uuml;st&uuml;n geleceği belirtilmektedir. Malumdur ki, b&uuml;t&uuml;n dinler kavramı yery&uuml;z&uuml;nde olan dinlerin tamamını kapsamına almaktadır. O halde İslam dini cihanş&uuml;mul bir galibiyete ulaşacaktır. Bu ise sadr-i İslam&#39;dan şimdiye kadar ger&ccedil;ekleşmediğine g&ouml;re mutlaka bir g&uuml;n ger&ccedil;ekleşecektir. Zira Allah&#39;ın vaadinde hilaf olmaz. İşte bundan dolayıdır ki, bu ayetlerin tefsiri ile ilgili gelen hadislerde de bu vaadin İmam Mehdi&#39;inin eliyle ger&ccedil;ekleşeceği vurgulanarak bu ayetlerin o hazretin d&ouml;nemini muştuladığı belirtilmiştir.</p>\n\n<p>\n	Kutade <strong>&quot;dini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in...&quot; </strong>ayetinin tefsirinde demiştir ki: &quot;Bundan maksat; İman edenler, Yahudiler, Sabiiler, Hıristiyanlar, Mecusiler ve M&uuml;şriklerden m&uuml;teşekkil aldı dindir. B&uuml;t&uuml;n bu dinler İslam dinine girecek, ama İslam dini bu dinlerin hi&ccedil;birine girmeyecektir. Ş&uuml;phesiz Allah&#39;ın meşiyet ve kesin iradesi bu h&uuml;kmedip g&ouml;nderdiğine y&ouml;neliktir. Yani, m&uuml;şriklerin hoşuna gitmese bile dinini b&uuml;t&uuml;n dinlere galip kılacaktır.&quot;&nbsp; <a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Yine Said bin Mansur, İbn-i M&uuml;nzir ve Beyhaki s&uuml;neninde mezkur ayetle ilgili olarak Cabir bin Abdullah&#39;ın ş&ouml;yle dediğini nakletmişlerdir: &quot;Bu vaat, İslam şeriatına girmemiş olan Yahudi, Hıristiyan ve her hangi bir şeriat sahibi tek bir kişi bile kalmadığında ger&ccedil;ekleşecektir.&quot; <a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Bu mana Ebu H&uuml;reyre&#39;den de nakledilmiştir. Fahri Razı der ki: &quot;Ebu H&uuml;reyre&#39;den rivayet edilmiştir ki, o ş&ouml;yle demiştir: &quot;Bu, Allah Teala&#39;nın İslam dinini b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n kılacağına dair bir vaadidir. Bu vaat, tam olarak İsa&#39;nın zuhur ettiğinde ger&ccedil;ekleşecektir.&quot; Suddi ise ş&ouml;yle demiştir: &quot;Bu, Mehdi&#39;nin zuhur ettiğinde ger&ccedil;ekleşecektir. O zaman İslam dinine girmeyen, ya da hara&ccedil; &ouml;demeyen tek bir kişi bile kalmayacaktır.&quot; <a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	İbn-i Kesir de kendi tefsirinde bu ayetle ilgili olarak ş&ouml;yle der: &quot;İslam dini b&uuml;t&uuml;n dinlere galip gelecektir. Nitekim sahih hadiste Allah Resul&uuml;: <em>&quot;Doğularıyla batılarıyla yerk&uuml;renin tamamı benim i&ccedil;in d&uuml;r&uuml;ld&uuml;. &Uuml;mmetimin h&uuml;k&uuml;mdarlığı da benim i&ccedil;in ondan d&uuml;r&uuml;len her yere ulaşacaktır...&quot;</em> <a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> buyurmuştur.</p>\n\n<p>\n	Yine İbn-i Kesir imam Ahmed&#39;din Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: <em>&quot;Yakında yerk&uuml;renin doğuları ve batıları sizin i&ccedil;in fethedilecektir. Onun &ccedil;alışanlarından Allah&#39;tan &ccedil;ekinen ve emaneti eda edeni hari&ccedil; geri kalanı cehennem ehli olacaktır.&quot;</em> <a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Yine Temimi Dari&#39;den naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Bu iş gece ve g&uuml;nd&uuml;z&uuml;n ulaştığı her yere ulaşacaktır. Hi&ccedil;bir &ccedil;amur ve y&uuml;nden olan ev kalmayacaktır ki, Allah ona bu dini sokmasın. Ya bu dinle izzet verecek ye de zelil kılacaktır. B&ouml;ylece Allah İslam&#39;ı izzetlendirecek, k&uuml;fr&uuml; de zelil edecektir.&quot;</em> <a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Yine Mikdat bin Esvet&#39;ten naklen Allah Resul&uuml;&#39;n&uuml;n ş&ouml;yle buyurduğunu rivayet etmiştir: <em>&quot;Yery&uuml;z&uuml;nde &ccedil;amurdan veya y&uuml;nden hi&ccedil;bir ev kalmayacaktır ki, o eve İslam kelimesi girmesin. İslam onlara ya izzet ye de zillet getirecektir. Ya onları aziz kılıp İslam ehli yapacak, ya da onları zelil kılıp İslam&#39;ın h&uuml;km&uuml;ne baş eğdirecektir.&quot;</em> <a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	İbn-i Cezzi de bu ayetle ilgili olarak ş&ouml;yle demiştir: &quot;İslam dinini &uuml;st&uuml;n kılmanın anlamı onu &acirc;lemin doğu ve batısını kapsayacak şekilde b&uuml;t&uuml;n dinlerin &uuml;st&uuml;ne &ccedil;ıkarıp hepsinden g&uuml;&ccedil;l&uuml; kılmaktır.&quot; <a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	B&uuml;y&uuml;k Şafii &acirc;limlerinden Allame Ebu Abdullah Muhammed bin. Yusuf Genci &quot;el-Beyan fi-Ahbari Sahib-iz Zaman&quot; adlı kitabının 103. sayfasında ş&ouml;yle yazıyor: &quot;Said b. Cubeyr, bu ayetten Fatımat-&uuml;z Zehra sel&acirc;m&#39;ullahi aleyha&#39;nın neslinden olan Hz. <strong>Mehdi</strong>&#39;nin kastedildiğini s&ouml;ylemiştir.&quot; <a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Ehl-i Beyt İmamları da bu ayetlerin İmam Mehdi (a.s)&#39;ın d&ouml;nemini muştuladıklarını vurgulamışlardır. &Ouml;rneğin:</p>\n\n<p>\n	Şeyh Saduk, Ebu Basir&#39;den şu hadisi rivayet eder:</p>\n\n<p>\n	Hz. İmam Sadık, <strong>&quot;M&uuml;şrikler hoşlanmasa da; dini (İslam&#39;ı), b&uuml;t&uuml;n dinlere galip kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur.&quot;</strong> <a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a> ayeti ile ilgili olarak ş&ouml;yle buyurmuşlardır: <em>&quot;Allah&#39;a ant olsun ki, bu ayette</em> <em>zikredilen vaat hen&uuml;z ger&ccedil;ekleşmiş değildir; Kaim (Kıyam edecek olan Hz. <strong>Mehdi</strong>) zuhur edinceye kadar da bu ger&ccedil;ekleşmeyecektir. Kaim zuhur ettiğinde onun kıyam ve zuhurundan rahatsızlık duymayacak olan hi&ccedil; bir k&acirc;fir ve m&uuml;şrik kalmayacaktır. K&acirc;fir veya m&uuml;şrik olan bir kimse, taşın i&ccedil;ine de girecek olsa, o taş dile gelecek ve &quot;Ey m&uuml;&#39;min! İ&ccedil;imde bir k&acirc;fir var, beni kır ve onu &ouml;ld&uuml;r!&quot; diyecektir.&quot;</em> <a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	Yine şeyh Saduk kendi senediyle Abdurrahman bin Salit&#39;ten naklen Hz. İmam H&uuml;seyin (a.s)&#39;ın ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Bizden on iki hidayet eden imam vardır. Onların ilki Ali bin Ebu Talib, sonuncusu ise evlatlarımın dokuzuncusudur. O hak ile kıyam edecek, Allah yery&uuml;z&uuml;n&uuml; &ouml;l&uuml;m&uuml;nden sonra onunla diriltecek ve m&uuml;şrikler hoş g&ouml;rmese de onun eliyle hak dini t&uuml;m dinlere &uuml;st&uuml;n kılacaktır.&quot;</em> <a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Yine şeyh Saduk kendi senediyle Muhammed bin M&uuml;slim Sakafi&#39;den naklen İmam Muhammed B&acirc;kır (a.s)&#39;ın ş&ouml;yle buyurduğunu rivayet eder: <em>&quot;Kaim bizdendir. D&uuml;şmanlarının korkusu ve ilahi yardım ile mueyyettir. Yery&uuml;z&uuml; onun i&ccedil;in d&uuml;r&uuml;lecek ve yeraltı hazineleri onun i&ccedil;in ortaya &ccedil;ıkacaktır. Onun h&uuml;k&uuml;mdarlığı doğu ve batının tamamına ulaşacaktır. Allah onun eliyle m&uuml;şrikler hoş g&ouml;rmese de dinini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacaktır. B&ouml;ylece yery&uuml;z&uuml;nde onarılmayan bir harabe kalmayacaktır. İsa bin Meryem nazil olup onun arkasında namaz kılacaktır...&quot;</em> <a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Ayyaşi kendi senediyle İmran bin Meysem&#39;den, Ubaye bin Rab&#39;i&#39;den ş&ouml;yle nakleder: &quot;Emir-&uuml;l M&uuml;minin Ali (a.s) Allah Teala&#39;nın <strong>&quot;M&uuml;şrikler hoşlanmasa da; dini (İslam&#39;ı), b&uuml;t&uuml;n dinlere galip kılmak i&ccedil;in Peygamberini hidayet ve hak dinle g&ouml;nderen O&#39;dur.&quot; </strong>ayeti hakkında ş&ouml;yle buyurduğunu duydum: &quot;Ali oradakilere: <em>&quot;Acaba bu galebe ve &uuml;st&uuml;nl&uuml;k ger&ccedil;ekleşmiş mi&quot;</em> diye sordu.</p>\n\n<p>\n	Oradakiler: &quot;Evet&quot; dediler.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali (a.s) ş&ouml;yle buyurdu: <em>&quot;Hayır, canım elinde olan Allah&#39;a andolsun ki bu, ancak yery&uuml;z&uuml;nde sabah ve akşam Allah&#39;ın birliği ve Muhammed&#39;in onu kulu ve resul&uuml; olduğu nidasının y&uuml;kselmediği hi&ccedil;bir bayındır yer kalmadığı zaman ger&ccedil;ekleşecektir.&quot;</em> <a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	Yine Ayyaşi kendi senediyle Ebil Mikdam&#39;ın Hz. İmam Muhammed B&acirc;kır (a.s)&#39;ın bu ayetle ilgili olarak ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;O zaman Muhammed&#39;in peygamberliğini ikrar etmeyen kimse kalmayacaktır.&quot;</em> <a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Yine Ayyaşi kendi senediyle İbn-i Abbas&#39;ın Allah Teala&#39;nın <strong>&quot;m&uuml;şrikler hoş g&ouml;rmese de dinini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacaktır&quot; </strong>ayetiyle ilgili olarak ş&ouml;yle dediğini nakletmiştir: <em>&quot;Bu, İslam&#39;a boyun eğmeyen, bir Yahudi, bir Hıristiyan veya başka bir şeriat sahibi kalıncaya kadar ger&ccedil;ekleşmeyecektir. &Ouml;yle olacak</em> <em>ki, koyun ve kurt, sığır ve aslan, insan ve yılan emniyet i&ccedil;erisinde olacaklar. Hatta fare deriyi delmeyecek, (İslam&#39;ı kabul etmeyenlere) hara&ccedil; koyulacak, ha&ccedil; kırılacak, domuz &ouml;ld&uuml;r&uuml;lecek, işte Allah Teala&#39;nın <strong>&quot;m&uuml;şrikler hoş g&ouml;rmese de dinini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacaktır&quot; </strong>ayetinin anlamı budur. Bu Kaim&#39;in kıyam ettiğinde ger&ccedil;ekleşecektir.&quot;</em> <a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	Sonu&ccedil;: Şimdiye kadar yaptığımız a&ccedil;ıklamalar ve Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan Ehl-i S&uuml;nnet ve Ehl-i Beyt kaynaklarında bahis mevzuu bu ayetlerin tefsiri hakkında gelen beyanlar, bu ayetlerin ahır zamanda İmam Mehdi (a.s)&#39;ın &ouml;nderliğinde ger&ccedil;ekleşecek olan İslam dininin mutlak zafer ve egemenliğini muştuladıklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermiştir. &Ouml;yle ki, eğer Kur&#39;an-ı Kerim&#39;de bu hususta başka bir ayet bile olmasaydı, sadece bu ayetler bu mevzuu ispatlamağa yeterli idi. Ancak Kur&#39;an-ı Kerim&#39;in beyanı sadece bunlarla sınırlı değil, bu mevzuu beyan eden daha bir&ccedil;ok ayetler vardır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bakara/75, Tevbe/6, Fetih/15.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - M&uuml;zemmil/5.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Fatır/31.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Fussilet/41.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Hud/14.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Fussilet/42.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Kenz-&uuml;l Ummal, c. 1, s. 527, Revz-&uuml;l Cinan, c. 1, s. 17, Bihar-&uuml;l Envar, c. 92, s. 19.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - S&uuml;nen-i Daremi, hadis no: 3173, 3174, 31, 81, 31, 88, Bihar-&uuml;l Envar, c. 92, s. 19, 267.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Buruc/21.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Vakıa/78.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Abese/13,14.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Vakıa/ 79.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Bihar-&uuml;l Envar, c. 5, s. 231, c. 24, s. 189, 260, c. 47, s. 338, c. 92, s. 83, 90 el-Mehasin, c. 1, s. 421.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - el-Mehasın c. 2, s. 7.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Al-i İmran/7.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nahl/44.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Bakara/151.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Necm/2,3,4.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Hakka/44, 45, 46.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Ahzab/21.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Haşr/13.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Enfal/24.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Al-i İmran/31.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Nur/54.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - S&uuml;nen-i Ebu Davud, hadis no: 3988, M&uuml;sned-i Ahmed, hadis no: 16546, Ebu İsa Tirmizi, Cami&#39;&uuml;s Sahih, c. 5, s. 37, el-M&uuml;stedrek, c. 1, s. 109.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - S&uuml;nen-i Tirmizi, hadis no: 2588, M&uuml;sned-i Ahmed, hadis no: 16564, S&uuml;nen-i İbn-i Mace, hadis no: 12, S&uuml;nen-i Daremi, hadis no: 585, el-Cami-&uuml;s Sahih, c. 5, s. 36, Ebu&#39;l Kasım Tabarani, el-Mucem-&uuml;l Kebir, c. 1, s. 316, el-M&uuml;stedrek, c. 1, s. 108.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - S&uuml;nen-i Ebu Davud, hadis no: 3161, M&uuml;sned-i Ahmed, hadis no: 6221, 6511, 6635,6722, 6724, S&uuml;nen-i Daremi, hadis no: 484.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - S&uuml;nen-i Tirmizi, hadis no: 2590</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - M&uuml;sned-i Ahmed, hadis no: 6722, 6635, 6724, S&uuml;nen-i Daremi, hadis no: 485</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - S&uuml;nen-i Tirmizi, hadis no: 2580, 2581, 2582, S&uuml;nen-i Ebu Davud, hadis no: 3175, S&uuml;nen-i İbn-i Mace, hadis no: 226, 227, 228, 3047, M&uuml;sned-i Ahmed, hadis no: 3942, 16138, 16158, 12871, 20612, 20608, S&uuml;nen-i Daremi, 229, 230, 231, 232</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - Sahih-i Buhari, hadis no: 65, 102, 1625, 4054, 5124, 6551, 6893, Sahih-i M&uuml;slim, hadis no: 2179, 3180, S&uuml;nen-i İbn-i Mace, hadis no: 229, M&uuml;sned-i Ahmed, hadis no: 19492, 19512, 19594, S&uuml;nen-i Daremi, hadis no: 1836</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - Sahih-i M&uuml;slim, hadis no: 4415, S&uuml;nen-i Tirmizi, hadis no: 3720, 3718, M&uuml;sned-i Ahmed, hadis no: 10681, 10707, 10779, 18466, 18508, 2182, 11135, 20596, 20667, 3182, Kenz-&uuml;l Ummal, c. 1/44, 47, 154, 165, 322,&nbsp; c. 3/148, Tefsir-i ibn-i Kesir, c. 4/113, Tefsir-&uuml;l Hazin, c. 1/2, 4, ve c. 6/102, Minhac-&uuml;s S&uuml;nnet, İbn-i Teymiye&#39;nin, c. 2/102, Telhis-&uuml;l M&uuml;stedrek, Zehebi&#39;nin, c. 3/128, 109, el- Hasais-&uuml;l K&uuml;bra, Suyuti&#39;nin, c. 2/266, el- Cami-&uuml;s Sağir, Suyuti&#39;nin, s. 112, Mesabih-&uuml;s S&uuml;nne, Bağavi&#39;nin, s. 206, Cami-&uuml;l Usul, İbn-i Esir&#39;in, c. 1/187, Mecme-&uuml;l Kebir, Tebarani&#39;nin, s. 137, Mucem-&uuml;s Sağir, Tebarani&#39;nin, c. 1/135, Mişkat-&uuml;l Mesabih, c. 3/258, D&uuml;rr-&uuml;l Mensur, Suyuti&#39;nin, c. 2/ 60, ve c. 6/7, 306, Zehair-&uuml;l Ukba, s. 16, Sevaik-&uuml;l Muhrika, s. 148, 149, Yenabi-&uuml;l Meveddet, s. 30, 36, 38, 183, 191,296, &Uuml;sd-&uuml;l Ğabe, İbn-i Esir&#39;in, c. 2/12, Mecme-&uuml;z Zevaid, Haysemi&#39;nin, c. 9/162, M&uuml;şk&uuml;l-&uuml;l Asar, Tahavi&#39;nin, c. 2/307, c 4/368, Cami-i Beyan-&uuml;l İlim, İbn-i Abdulbirr&#39;in c. 2/24, 110, Tebakat-i İbn-i Sa&#39;d, c. 2/192, Feth-&uuml;l Kebir, Nebhani&#39;nin, c. 1/503, 451, c. 3/385, Mişkat-&uuml;l Mesabih, Amri&#39;nin, c. 3/258, ve....</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 150, Macem-&uuml;l Kebir, Taberani&#39;nin, s. 130, M&uuml;cem-&uuml;s Sağir, Taberani&#39;nin, s. 78, Mecme-&uuml;z Zevaid, c. 9, s. 168, Uyun-&uuml;l Ahbar, İbn-i Kuteybe, ed-Dinuri&#39;nin, c. 1, s. 211, el-Mearif, İbn-i Kuteybe&#39;nin, s. 86, Mizan-&uuml;l İtidal, Zehebi&#39;nin, c. 1, s. 224, Tarih-&uuml;l H&uuml;lafa, Suyuti&#39;nin, s. 573, el-Hasais-&uuml;l Kubra, Suyuti&#39;nin, c. 2, s. 266, İhya-&uuml;l Meyyit, el-İthaf&#39;ın haşiyesinde basılan Suyuti&#39;nin s. 113, el-Cami-&uuml;s Sağir, Suyuti&#39;nin, c. 2, s. 132, es-Sevaik-&uuml;l Muhrika, İbn-i Hacer&#39;in s. 150, 184, 234, Tarih-i Bağdat, c. 12, s. 91, el-Bed-u ve&#39;t Tarih, Mutahhar bin Tahir el-Mukaddesi&#39;nin, c. 3, s. 22, Şerh-i Nehc-&uuml;l Belağa, İbn-i Ebi&#39;&lsquo; Hadid&#39;&lsquo;n c. 1, s. 73, Ruh-&uuml;l Meani, Alusi&#39;&lsquo;in, c. 25, s. 29, Yenabi-&uuml;l Meveddet, s. 27, 28, 183, 308, el-Feth-&uuml;l Kebir, Nebhani&#39;nin, c. 1, s. 414, c. 2, s. 113, c. 3, s. 133, Zehair-&uuml;l Ukba, Taberi&#39;nin, s. 20, Hilyet-&uuml;l Evliya Ebu Naim&#39;in c. 4, s. 306, K&uuml;n&uuml;z-&uuml;l Hakaik,&nbsp; el-Menavi&#39;nin, s. 141, İsaaf-&uuml;r Rağibin, Nur-&uuml;l Ebsar&#39;ın haşiyesinde basılan s. 123, Nur-&uuml;l Ebsar, Şeblenci&#39;nin, s. 105, Meşarik-&uuml;l Envar, Hasan el-Hamzavi el- Maliki&#39;nin, s. 109, Kenz-&uuml;l Ummal, c. 13, s. 84, Esas-&uuml;l Belağa, Zemahşeri&#39;nin, c. 1, s. 396, Feraid-&uuml;s Simtayn, c. 2, s. 246, ve..</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - Sevaik-&uuml;l Muhrika, s. 148, 226, Mecme-&uuml;z Zevaid, c. 9, s. 163, Yenabi-&uuml;l Meveddet, s. 37, 296, D&uuml;rr-&uuml;l Mensur, c. 2, s. 60, Kenz-&uuml;l Ummal, c. 1, s. 168, &Uuml;sd-&uuml;l Ğabi, c. 3, s. 137.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Kifayet-&uuml;t Talib, Genci Şafii&#39;nin, Hayderiye baskısı, s. 374, Mecme-&uuml;z Zevaid, c. 9, s. 168, Macem-&uuml;s Sağir, Taberani&#39;nin, c. 2, s. 22, İhya-&uuml;l Meyyit, Suyuti&#39;nin, el-İthaf&#39;ın haşiyesinde basılan, s. 113, Yenabi-&uuml;l Meveddet, s. 28, 298, Reşfet-&uuml;s Sadi, Ebubekir Hazremi&#39;nin, s. 79, Erceh-&uuml;l Metalib, Ubeydullah Hanefini&#39;nin, s. 33, Sevaik-&uuml;l Muhrika, Muhammediye baskısı, s. 150, Feraid-&uuml;s Simtayn, c. 2, s. 242.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - M&uuml;stedre-&uuml;s Sahihayn, c. 3, s. 149, İhya-&uuml;l Meyyit, Suyuti&#39;nin, el-İthaf&#39;ın haşiyesinde basılan, s. 114, Cevahir-&uuml;l Bihar, Nebhani&#39;nin, c. 1, s. 361, Zehairr-&uuml;l ukba, Taberi&#39;nin, s, 17, Nezm-i D&uuml;rer-i Simtayn, Zerendi&#39;nin, s. 234, el-Cami-&uuml;s Sağir, Suyuti&#39;nin, c. 2, s. 161, el-Feth-&uuml;l Kebir, Nebhani&#39;nin, c. 3, s. 267, Sevaik-&uuml;l Muhrika, s. 150, 185, 233, 234, Yenabi-&uuml;l Meveddet, s. 17, 20, 21, 188, 191, 298, İsaf-&uuml;r Rağibini, Nur-&uuml;l Ebsar&#39;in haşiyisende basılan, s. 128, Feraid-&uuml;s Simtayn, c. 2, s. 241, 252, M&uuml;stedrek-&uuml;s Sayihayn, c. 2, s. 448, Mecme-&uuml;z Zevaid, c. 9, s. 174, Feraid-&uuml;s Simtayn, c. 1, s. 45, 252.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Kenz-&uuml;l Ummal, c. 6, s. 217, hadis no: 3819, Şerh-i Nehc-&uuml;l Belağa, İbn-i Ebu&#39;l Hadid&#39;in, c. 2, s. 450, c. 9, s. 170, Hilyet-&uuml;l Evliya, c. 1, s. 86, Kifayet-&uuml;t Talib, Genci Şafii&#39;nin, s. 214, Mecme-&uuml;z Zevaid, c. 9, s. 108, Tarih-i Dimeşk, İbn-i Asakir&#39;in, c. 2, s. 95, Yenabi-&uuml;l Meveddet, s. 126, 313, Feraid-&uuml;s Simtayn, c. 1, s. 53.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - Kenz-&uuml;l Ummal, c. 6, s. 155, hadis no: 2578, el-Menakib, Harezmi&#39;nin, s. 34, Yenabi-&uuml;l Meveddet, s. 126, 127, 149, 150, el İsabe, İbn-i Hacer&#39;in, c. 1, s. 541, M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 128, Hilyet-&uuml;l Evliya, c. 4, s. 349, 350, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 99, Mecme-&uuml;z Zevaid, c. 9, s. 108, Feraid-&uuml;s Simtayn, c. 1, s. 55.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 128, Kenz-&uuml;l Ummal, c. 6, s. 155, hadis no: 2577, Hilyet-&uuml;l Evliya, Ebu Naim&#39;in, c. 4, s. 349, 350, Mecme-&uuml;z Zevaid, c. 9, s. 108, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 99, Feraid-&uuml;s Simtayn, c. 1, s. 55,&nbsp; Taberani, el- Kebir, Fezail-&uuml;s Sehabe b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 24, Sevaik-&uuml;l Muhrika, s. 122, 124, 191, el-Cami-&uuml;s Sağir, Suyuti&#39;nin, c. 2, s. 56, Feyz-&uuml;l Kadir, Şevkani&#39;nin, c. 4, s. 358, Yenabi-&uuml;l Meveddet, s. 40, el-Menakib, Harezmi&#39;nin, s. 110, Kifayet-&uuml;t Talib, s. 399, Tarih-&uuml;l H&uuml;lefa, Suyuti&#39;nin, s. 173, Nur-&uuml;l Ebsar, s. 73.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 3, s. 119, Tarih-i Beğdat, c. 14, s. 321, el- İmame ve&#39;s Siyase, c. 1, s. 73, M&uuml;nteheb-i Kenz-&uuml;l Ummal, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan, c. 5, s. 30, Feraid-&uuml;s Simtayn, c. 1, s. 177, Erceh-&uuml;l Metalib, Ubeydullah Hanefi&#39;nin, s. 598, M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 124, el-Menakib, Harezmi&#39;nin, s. 56, Şerh-i Nehc-&uuml;l Belağa, İbn-i Ebu&#39;l Hadid&#39;in, c. 2, s. 572, el-Feth-&uuml;l Kebir, Nebhani&#39;nin, c. 2, s. 131, el-Cami-&uuml;l Usul, İbn-i Esir&#39;in, c. 9, s. 420, el-Mehasin ve&#39;l Mesavi, Beyhaki&#39;nin, s. 41, el-İnsaf, Beklani&#39;nin, s. 58, Tarih-&uuml;l İslam, Zehebi&#39;nin, c. 2, s. 198, Mecme-&uuml;z Zevaid, c. 7, s. 35, S&uuml;nen-i Tirmizi, hedis no: 3647.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 122, Kenz-&uuml;l Ummal, c. 6, s. 156, K&uuml;n&uuml;z-&uuml;l Hekaik, Menavi&#39;nin, s. 188, Tarih-i Dimeşk, c. 2, s. 488, Mektel-&uuml;l Harezmi, c. 1, s. 86, el-Menakib, Harezmi&#39;nin, s. 236, Yenabi-&uuml;l Meveddet, s. 182, Hilyet-&uuml;l Evliya, c. 1, s. 63, Metalib-&uuml;s SUAL, İbn-i Talha Şafii&#39;nin, c. 1, s. 60, el-Mizan, Zehebini&#39;nin, c. 1, s. 64, Kifayet-&uuml;t Talib, s. 212, Feraid-&uuml;s Simtayn, c. 1, s. 145, Feth-&uuml;l Melik&#39;&uuml;l Ali, s. 18.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - S&uuml;nen-i Tirmizi, hadis no: 3653, S&uuml;nen-i İbn-i Mace, hadis no: 116, M&uuml;sned-i Ahmed, hadis no: 16853, 16856, Hesais-&uuml; emir-&uuml;l M&uuml;minin, Nesai&#39;nin, s. 20, Tarih-i Dimeşk, c. 2, s. 378, el-Menakib, Harezmi&#39;nin, s. 79, Menakib-&uuml;l İmam Ali, İbn-i Meğazili&#39;nin, s. 221, Yenabi-&uuml;l Meveddet, s. 55, 180, 181, 371, Sevaik-&uuml;l Muhrika, s. 120, Tezkiret-&uuml;l Havas, Sibt İbn-i Cevzi&#39;nin, s.36, Mesabih-&uuml;s S&uuml;nnet, Bağavi&#39;nin, c. 2, s. 275, Cami-&uuml;l Usul, İbn-i Esir&#39;in, c. 9, s. 471, el-Cami-&uuml;s Sağir, Suyuti&#39;nin, c. 2, s. 56, Riyaz-&uuml;n Nazre, c. 2, s. 229, Metalib-&uuml;s Sual, s. 18, M&uuml;stedrek-&uuml;s Sahihayn, c. 3, s. 315.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - Kenz-&uuml;l Ummal, c. 6, s. 154, hadis no: 2571, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 93, Menakib-i Ali bin Ebu Talib, İbn-i Meğazili Şafii&#39;nin, s. 230, hadis no: 277, 279, Mecme-&uuml;z Zevaid, c. 9, s. 108, Yenabi-&uuml;l Meveddet, s. 237, Feraid-&uuml;s Simtayn, c. 1, s. 291, el-Kebir, Taberani&#39;nin.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - Kenz-&uuml;l Ummal, c. 6, s. 155, hadis no: 2576, Tarih-i Dimeşk, Ali bin Ebu Talib b&ouml;l&uuml;m&uuml;, c. 2, s. 191, el- Kebir, Tebarani&#39;nin.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - Sevaik-&uuml;l Muhrika, s. 105, Yenabi-&uuml;l Meveddet, s. 169, 307, Nezm-i D&uuml;rer-i Simtayn, Zerendi&#39;nin, s. 207, 208.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - Sevaik-&uuml;l Muhrika, s. 90, 148, Yenabi-&uuml;l Meveddet, s. 191, 271, 273, 297, Zehair-&uuml;l Ukba, s. 17.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - eş- Şeref-&uuml;l Muebbed, Yusuf Nebhani&#39;nin, s. 31, İsaf-&uuml;r Rağibin, Nur-&uuml;l Ebsar&#39;in haşiyesinde basilan, s. 110, fusul-&uuml;l Muhimme, İbn-i Sabbağ Maliki&#39;nin, s. 8, Mecme-&uuml;z Zeaid, c. 9, s. 172.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - Dr. Abd&uuml;lgani Abd&uuml;lhak, H&uuml;cciyet&#39;&uuml;s S&uuml;nnet, s. 253 ve 327.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - Tevbe/8.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - M&uuml;min/29.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - Saf/14.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - Tefsir-i el- Kebir, c. 16, s. 40.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - D&uuml;rr-&uuml;l Mensur, Suyuti&#39;nin, c. 4, s. 174.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - D&uuml;rr-&uuml;l Mensur, Suyuti&#39;nin, c. 4, s. 175.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Tefsir-&uuml;l Kebir, c. 16, s. 40, ayrıca bkz. Tefsir-&uuml;t Taberi, c. 14, s. 215, Tefsir-&uuml;l Kurtubi, c. 8, s. 121, ed-D&uuml;rr&uuml;l Mensur, c. 4, s. 176.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Sahih-i M&uuml;slim, hadis no: 5144, S&uuml;nen-i Tirmizi, hadis no: 2102, S&uuml;nen-i Ebu Davud, hadis no: 3710, S&uuml;nen-i İbn-i Mace, hadis no: 3942, M&uuml;sned-i Ahmed, hadis no: 16492, 21361, 21415.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - M&uuml;sned-i Ahmed, hadis no: 22030.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - M&uuml;sned-i Ahmed, hadis no: 16344.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - M&uuml;sned-i Ahmed, hadis no: 22697, Mecme-&uuml;l Beyan c. 5, s. 38, Tefsir-i İbn-i Kesir, Tevbe suresi, 33. ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - İbn-i Cezzi&#39;nin tefsiri, s. 252.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - İhkak-ul Hak, c. 12, s. 175, 178, 179.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> - Tevbe/33.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> - Kemal-ud Din ve Tamam-un Nime, c.2, s.387, Tefsir-i Furat-&uuml;l Kufi, s. 481, Te&#39;vil&#39;&uuml;l Ayat, İsterabadi&#39;nin, s. 663, Yenabi-&uuml;l Meveddet, Kunduzi&#39;nin, s. 423.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> - Kemal-&uuml;d Din ve Tamam-&uuml;n Nime, c. 1, s. 434, Tefsir-i Nur-&uuml;s Sakalayn, c. 2, s. 212.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> - Kemal-&uuml;d Din ve Tamam-&uuml;n Nime, c. 1, s. 447, ayrıca bkz. Fazl bin Şazan, el-Gaybet, Kifayet-&uuml;l Muhteda nakline g&ouml;re, s. 280.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a> - Te&#39;vil&#39;il Ayat&#39;iz Zahire, s. 689, Mecme-&uuml;l Beyan Tefsiri, Saf suresi 9. ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a> - Tefsiri Ayaşi, c. 2, s. 87, Nur-&uuml;s Sakalayn, c. 2, s. 212.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a> - Te&#39;vil&#39;&uuml;l Ayat-iz Zahire, s. 689.</p>\n	</div>\n</div>','Kur\'an\'da Hz. Mehdi (a.s)','','publish','closed','open','','kuranda-hz-mehdi-a-s-2','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2986',0,'post','',0),(2987,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<h5 style=\"text-align: right;\">\n	Muhammed Mehdi TURAN/Erenler 4-5</h5>\n\n<p>\n	Allah&#39;a, Resul&uuml;&#39;ne, kıyamet g&uuml;n&uuml;ne imandan sonra bir M&uuml;sl&uuml;man i&ccedil;in hi&ccedil;bir şey dinin temel ilkeleri ile fer&#39;&icirc; h&uuml;k&uuml;mlerinin kaynağını bilmek kadar &ouml;nem taşımamaktadır. Bilindiği &uuml;zere Allah-u Te&acirc;l&acirc;, birtakım h&uuml;k&uuml;mler belirleyerek kullarının bu h&uuml;k&uuml;mlere uymalarını emretmiştir. Ancak bir h&uuml;km&uuml;n Allah&#39;ın h&uuml;km&uuml; olabilmesi i&ccedil;in, Allah-u Te&acirc;l&acirc; tarafından belirlenmiş olan bir kaynağa dayanması gerekir. Dolayısıyla bu kaynakları tanımak her M&uuml;sl&uuml;man i&ccedil;in bir zaruret teşkil etmektedir.</p>\n\n<p>\n	Birinci kaynak, insanlık i&ccedil;in hidayet ve nur meşalesi olan Kur&rsquo;&acirc;n-ı Kerim&#39;dir. Allah-u Te&acirc;l&acirc; bu hususta ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Ş&uuml;phesiz, Allah&#39;ın sana g&ouml;sterdiği gibi insanlar arasında h&uuml;kmetmen i&ccedil;in biz sana Kitab&#39;ı (Kur&rsquo;&acirc;n&#39;ı) hak olarak indirdik.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in, Allah-u Te&acirc;l&acirc;&#39;nın h&uuml;k&uuml;mlerini a&ccedil;ıklayan kaynakların ilki olduğu hususunda M&uuml;sl&uuml;manlar ittifak etmişlerdir.</p>\n\n<p>\n	İkinci kaynak, S&uuml;nnet-i Nebeviyye&#39;dir. S&uuml;nnet, Resulullah&#39;ın (s.a.a) s&ouml;zleri, amelleri ve takrirlerinden (g&ouml;r&uuml;p de susarak onayladığı hareketlerden) ibarettir.</p>\n\n<p>\n	Bilindiği &uuml;zere, Resulullah&#39;ın (s.a.a) vefatıyla şeriatın en &ouml;nemli kaynağı olan vahiy de kesilmiş oldu ve M&uuml;sl&uuml;manlar g&uuml;nl&uuml;k yaşantılarında ibadet, muamel&acirc;t ve her ge&ccedil;en g&uuml;n alanı daha bir genişleyen h&uuml;k&uuml;met işleriyle ilgili, h&uuml;km&uuml;n&uuml; bilmedikleri bir&ccedil;ok yeni sorularla karşı karşıya kaldılar. Allah Resul&uuml;&rsquo;n&uuml;n, yaşadığı d&ouml;nemde İsl&acirc;m &uuml;mmetinin ihtiya&ccedil; duyduğu ve duyacakları konuların tamamını ayrıntılı bir şekilde a&ccedil;ıklamadığını da biliyoruz. Resulullah&rsquo;ın (s.a.a) m&uuml;barek kısa hayatında karşılaştığı bir&ccedil;ok i&ccedil; ve dış sorunlarla iştigal etmesi, zorunlu olarak onu Allah&#39;ın h&uuml;k&uuml;mlerinin tamamını ayrıntılı bir şekilde a&ccedil;ıklamaktan alıkoymuştu. İşte bu y&uuml;zden bir&ccedil;ok meselede veya meselelerin teferruatında Resulullah&#39;ın (s.a.a) a&ccedil;ıklamalarını g&ouml;remiyoruz. Şehristan&icirc; bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;İbadet ve muamel&acirc;tta ortaya &ccedil;ıkan mevzuların sayılamayacak kadar &ccedil;ok olduğunu kesinlikle biliyoruz. &Ouml;te yandan her olay hakkında bir nassın olmadığını, hatta bunun imk&acirc;nsız olduğunu da biliyoruz. Dolayısıyla sayılmayacak kadar &ccedil;ok olan mevzuları sayılı ve sınırlı beyanlarla sınırlandırmamız m&uuml;mk&uuml;n değildir.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ancak dikkat edilmesi gereken nokta şudur: Acaba Allah-u Te&acirc;l&acirc;, M&uuml;sl&uuml;manlara, din&icirc; ve d&uuml;nyev&icirc; işlerini ilgilendiren hususlarla karşılaştıklarında, Resulullah&#39;ın (s.a.a) s&uuml;nnetinden sonra başvuracakları &quot;canlı bir kaynak&quot; tayin etmiş midir, yoksa onları istedikleri gibi i&ccedil;tihat etmeleri ve karşılaştıkları sorunların &ccedil;&ouml;z&uuml;m&uuml;nde kendi g&ouml;r&uuml;şleri ile amel etmeleri hususunda serbest mi bırakmıştır? Başka bir deyişle: Acaba Allah&#39;ın Kitabı&#39;na ek olarak, M&uuml;sl&uuml;manların s&uuml;nnet-i nebev&icirc;de bulunmayan ihtiya&ccedil; duydukları meselelerde m&uuml;racaat edebilecekleri a&ccedil;ık bir kapı var mıdır? Acaba Resulullah (s.a.a) kendisinden sonra M&uuml;sl&uuml;manları Allah&#39;ın dinine hidayet edecek belirli kimseleri yerine halife olarak tayin etmiş midir? Yoksa Hz. Muhammed&rsquo;in vefat etmesiyle s&uuml;nnet-i nebev&icirc;den de mahrum kalan M&uuml;sl&uuml;manların sadece sahabenin Hz. Resulullah&#39;tan (s.a.a) rivayet ettikleri sınırlı ve az miktardaki hadislerden yararlanmaları dışında başka bir &ccedil;areleri kalmadığını mı sanmalıyız? Sınırlı ve az miktarda olan hadisler dedik, zira sahabenin, Resulullah&#39;ın (s.a.a) buyruklarını bir araya toplamaya ve yazmaya pek fazla &ouml;nem vermediklerini, hatta kasıtlı olarak zayi ettiklerini biliyoruz. Sonra&nbsp; M&uuml;sl&uuml;manların Allah Resul&uuml;&rsquo;ne atfedilen sınırlı miktardaki bu hadislere başvurmalarının da &ouml;yle kolay olmadığını, aksine &ccedil;eşitli zorlukları olduğunu da biliyoruz.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> Biz bu makalede b&uuml;t&uuml;n bu konulara a&ccedil;ıklık kazandırmak i&ccedil;in bu soruları cevaplandırmaya &ccedil;alışacağız.</p>\n\n<h3>\n	Ehl-i Beyt&#39;in İmameti</h3>\n\n<p>\n	Resulullah&#39;ın (s.a.a) siretini dikkatli bir şekilde araştıran herkes, Resulullah&#39;ın kendisinden sonra &uuml;mmeti arasında din&icirc; ve d&uuml;nyev&icirc; işlerde m&uuml;racaat edilecek merci olarak Ehl-i Beyt&#39;ini salık verdiğini g&ouml;r&uuml;r. Yine Resulullah&#39;ın (s.a.a) defalarca ve &ccedil;eşitli m&uuml;nasebetlerle, halkı Ehl-i Beyt&#39;e y&ouml;nelmeleri ve s&uuml;nnetini onlardan almaları hususunda &ccedil;ok b&uuml;y&uuml;k &ccedil;aba sarf ettiğini anlar. Resul-i Ekrem&#39;in (s.a.a) bu husustaki hadislerinin hepsini burada zikretmek makalemizin kapasitesi dışındadır; ancak burada o hadislerden bazılarına kısaca bir g&ouml;z attıktan sonra tathir ayetini ele alarak Kur&rsquo;&acirc;n-ı Kerim&rsquo;in de &uuml;mmete aynı adresi g&ouml;sterdiği &uuml;zerinde kısaca duracağız. Bu hadislerden bazıları ş&ouml;yledir:</p>\n\n<h3>\n	Sekaleyn Hadisi</h3>\n\n<p>\n	Şia ve Ehl-i S&uuml;nnet kaynaklarında m&uuml;tevatir ve meşhur olduğunda ittifak edilen bu hadis-i şerifi, Sahih-i M&uuml;slim,<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Sahih-i Tirmiz&icirc;,<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> S&uuml;nen-i Darem&icirc;,<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> M&uuml;sned-i Ahmed b. Hanbel,<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> Hasais-i Nesa&icirc;,<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> M&uuml;stedrek-i H&acirc;kim<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> ve Ehl-i S&uuml;nnet&#39;in diğer hadis kaynaklarından naklediyoruz:</p>\n\n<p>\n	Allah Resul&uuml; ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Ey insanlar, ben de bir insanım, Rabb&rsquo;ime davet edileceğim ve icabet edeceğim zaman yaklaşmıştır. Ben sizin aranızda iki değerli şey bırakıyorum; onlara sarıldığınız takdirde asla sapıklığa d&uuml;şmezsiniz. Onlar, Allah&#39;ın Kitabı ve itretim olan Ehl-i Beyt&#39;imdir. Bunlardan birisi, diğerinden daha ağır ve değerlidir. Onlar Kevser Havuzu&rsquo;nda bana ulaşıncaya kadar birbirinden ayrılmazlar. &Ouml;yleyse (onlar hakkında) Allah&#39;tan korkun ve benden sonra o ikisi hakkında ne yapacağınıza (veya onlarda olan benim hakkımı nasıl koruyacağınıza) bakın. Onlardan (Ehl-i Beyt&#39;imden) &ouml;ne ge&ccedil;meyin ki hel&acirc;k olursunuz ve onlara bir şeyler &ouml;ğretmeye de kalkışmayın ki, onlar sizden daha bilgilidirler. Yakın bir zamanda Kevser Havuzu&#39;nun başında benimle buluşacağınızı ve benden sonra Sekaleyn&#39;e nasıl davrandığınızı soracağımı g&ouml;r&uuml;yorum. Benim kıbleme y&uuml;z &ccedil;eviren ve davetime icabet eden, onlar i&ccedil;in hayır dilesin.&quot;</em></p>\n\n<h3>\n	Sefine (Gemi) Hadisi</h3>\n\n<p>\n	Resulullah (s.a.a) buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Benim Ehl-i Beyt&#39;im sizlerin arasında Nuh&#39;un gemisine benzer; ona binen kurtuldu ve ondan y&uuml;z &ccedil;eviren ise boğuldu.&quot;</em></p>\n\n<p>\n	Bu hadisi, H&acirc;kim &quot;M&uuml;stedrek&rsquo;&uuml;s-Sahihayn&quot;de M&uuml;slim&#39;in şartıyla;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Muttak&icirc; &quot;Kenz&#39;&uuml;l-Ummal&quot;da;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> Heysem&icirc; &quot;el-Mecma&quot;da;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a> Ebu Nuaym &quot;Hilyet&rsquo;ul-Evliya&quot;da<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> nakletmiştir. G&uuml;venilir ashap, tabi&icirc;n ve diğer hadis ravilerinin naklettiği bu hadis, Ehl-i Beyt&#39;in imametiyle ilgili kitaplarda da ge&ccedil;mektedir.</p>\n\n<h3>\n	Gadir-i Hum Hadisi</h3>\n\n<p>\n	Resulullah (s.a.a) bu hadis ile, Sibt b. Cevz&icirc;&#39;nin &quot;Tezkire&quot; adlı kitabında yazdığı &uuml;zere 120 bin M&uuml;sl&uuml;man&rsquo;ın huzurunda, Emir&rsquo;&uuml;l-M&uuml;minin Ali b. Ebu Talib&#39;i (a.s) kendisinden sonra M&uuml;sl&uuml;manlara imam ve veli olarak tayin etti. Resulullah (s.a.a) Gadir-i Hum&#39;da irat ettiği hutbesinin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır. Allah&#39;ım, onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol, ona yardım edene yardım et, onu yalnız bırakanı yalnız bırak...&quot;</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) bu hutbesini duyan M&uuml;sl&uuml;manlar, i&ccedil;lerinde &Ouml;mer, Ebubekir ve diğer b&uuml;y&uuml;k sahab&icirc;ler de bulunmak &uuml;zere, Hz. Ali&#39;ye (a.s) biat elini uzatarak vel&acirc;yetini kabul ettiler.</p>\n\n<p>\n	Bu hadisi M&uuml;slim Sahih&#39;inde ve H&acirc;kim Şeyheyn&#39;in şartıyla M&uuml;stedrek&#39;&uuml;s-Sahihayn&#39;de nakletmiştir.</p>\n\n<p>\n	Şi&icirc; alimlerinden All&acirc;me Mir Hamid H&uuml;seyin Hind&icirc;, bu hadisin senetleri &uuml;zerinde geniş &ccedil;apta araştırma yaptıktan sonra onu, on ciltten oluşan &quot;Abekat&rsquo;ul-Envar&quot; adlı değerli kitabında kaydetmiştir. Yine All&acirc;me Emin&icirc; &quot;el-Gadir&quot; adlı kitabında bu hadisin senet ve ravi silsilesini ayrıntılı bir şekilde incelemiştir.</p>\n\n<h3>\n	Ehl-i Beyt&#39;i İmamet Makamına Hazırlama</h3>\n\n<p>\n	Resulullah (s.a.a) kendisinden sonra imamet, rehberlik ve h&uuml;k&uuml;m verme hususlarında, hel&acirc;l ve haramı tanımakta, Allah&#39;ın ahk&acirc;m ve hududunu &ouml;ğrenmekte Ehl-i Beyt&#39;e m&uuml;racaat etmeleri i&ccedil;in her yerde M&uuml;sl&uuml;manları onlara başvurmaya emrediyordu. &Uuml;mmetini onların imametini kabullenmeye hazırladığı gibi, kendisinden sonra bu &ouml;nemli g&ouml;revi yerine getirebilmesi i&ccedil;in Ehl-i Beyt&#39;inden olan Hz. Ali&#39;nin (a.s) terbiyesine de b&uuml;y&uuml;k &ouml;nem g&ouml;steriyordu. İşte bu ama&ccedil;la Hz. Ali&#39;yi (a.s) daha &ccedil;ocukken kendi terbiyesi altına alarak m&uuml;kemmel bir programla kendi evinde b&uuml;y&uuml;tmeye &ouml;zen g&ouml;stermiştir; b&ouml;ylece o, &ccedil;ocukluk d&ouml;neminden itibaren Resulullah&#39;ın (s.a.a) il&acirc;h&icirc; terbiyesi altında b&uuml;y&uuml;m&uuml;şt&uuml;r. Keza Resulullah&#39;a (s.a.a) uyan ve iman eden ilk şahıs olarak da Hz. Ali&#39;yi (a.s) g&ouml;r&uuml;yoruz. Bu hususta Hz. Ali (a.s) Nehc&rsquo;&uuml;l-Bel&acirc;ğa&#39;da &quot;Kasıa&quot; hutbesinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Resulullah&#39;a (s.a.a) ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı iyice bilirsiniz. &Ccedil;ocuktum hen&uuml;z, o beni bağrına basardı; lokmayı &ccedil;iğner, ağzıma kor, yedirirdi. Ne s&ouml;ylediğimde yalan, ne yaptığımda bir k&ouml;t&uuml;l&uuml;k bulmuştur... Ben de deve yavrusu anasının peşinden gittiği gibi onu takip ederdim. O her g&uuml;n bana huylarından birini &ouml;ğretir, kendine uymamı buyururdu. Her yıl Hira dağına &ccedil;ekilir (ibadet eder)di. Onu ancak ben g&ouml;r&uuml;rd&uuml;m, benden başkası g&ouml;rmezdi. O g&uuml;n İsl&acirc;m, Resulullah&#39;la (s.a.a) Hatice&#39;den başkasının evinde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahyin nurunu g&ouml;r&uuml;r, n&uuml;b&uuml;vvetin kokusunu duyardım...&rdquo;</p>\n\n<p>\n	Bunlardan anlaşıldığına g&ouml;re Resulullah (s.a.a) kendisinden sonra &uuml;mmetini Ehl-i Beyt&#39;in imametini kabullenmeye ve Ehl-i Beyt&#39;ini de M&uuml;sl&uuml;manların imametini &uuml;stlenmeye hazırlıyordu. Resul-i Ekrem&#39;den (s.a.a) bu konuda nakledilen hadislere dikkatle bakıldığında Resulullah&#39;ın (s.a.a) bu hareketlerinden hi&ccedil;bir şahs&icirc; menfaatinin s&ouml;z konusu olmadığı anlaşıldığı gibi, bunun il&acirc;h&icirc; bir iş olduğu g&ouml;r&uuml;lmektedir. Dolayısıyla Allah-u Te&acirc;l&acirc;&#39;nın diğer emirlerinde olduğu gibi, bu emrinde de Resul&uuml;&rsquo;n&uuml;, halka tebliğ etmekle y&uuml;k&uuml;ml&uuml; kıldığını g&ouml;rmekteyiz. Allah-u Te&acirc;l&acirc;, bu hususta Resul&uuml;&#39;ne (s.a.a) hitaben ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&quot;Ey Peygamber, Rabbinden sana indirileni tebliğ et (duyurup bildir). Eğer yapmayacak olursan, O&#39;nun el&ccedil;iliğini yapmamış olursun. Allah, seni insanlardan korur. Ş&uuml;phesiz Allah, k&acirc;fir olan bir topluluğu hidayete erdirmez.&quot;</strong><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Muhaddisler, bu ayetin Hz. Ali&#39;nin (a.s) Gadir-i Hum g&uuml;n&uuml; M&uuml;sl&uuml;manlara imam ve veli olarak tayin edilme mevzuunda nazil olduğunu beyan etmişlerdir. Nitekim All&acirc;me Emin&icirc; &quot;el-Gadir&quot; kitabında, hadis ravilerinin bu s&ouml;zlerini bir&ccedil;ok Ehl-i S&uuml;nnet hadis ve tefsir kitaplarından kaynakları ile nakletmiştir.</p>\n\n<p>\n	O h&acirc;lde bu olay Allah-u Te&acirc;l&acirc;&#39;nın emridir; Resulullah&#39;ın (s.a.a) bu hassas meseledeki b&uuml;t&uuml;n s&ouml;z ve davranışları de vahye dayalıdır.&nbsp; Buradan hareketle Allah-u Te&acirc;l&acirc;&rsquo;nın, Ehl-i Beyt&#39;i, başkalarının varamayacağı ilim, anlayış ve masumluk mertebesine ulaştırması gerekmektedir. &Ccedil;&uuml;nk&uuml; onlar, Resulullah&#39;tan (s.a.a) sonra M&uuml;sl&uuml;manlara b&uuml;t&uuml;n din&icirc; ve d&uuml;nyev&icirc; işlerinde rehberlik etmek &uuml;zere Allah-u Te&acirc;l&acirc; tarafından imamet makamına getirilmişlerdir. Bir kimse de ancak zikredilen &ouml;zelliklere sahip olduğu takdirde Allah-u Te&acirc;l&acirc; tarafından imamet makamına getirilir.</p>\n\n<h3>\n	Ehl-i Beyt&#39;in Masum Olması ve H&uuml;k&uuml;mlerinin İ&ccedil;tihada Dayanmaması</h3>\n\n<p>\n	Yukarıdaki bilgiler ışığında Resulullah (s.a.a), Allah&rsquo;ın emri gereği Ehl-i Beyt&#39;ini kendi s&uuml;nnetini tebliğ etmede ve b&uuml;t&uuml;n din&icirc; meselelerde &uuml;mmetine merci olarak tayin etmiştir. Bu, Ehl-i Beyt&#39;in M&uuml;sl&uuml;manlara rehberlik etmesi bizzat Allah-u Te&acirc;l&acirc;&#39;nın kendi isteği ve emri olduğu anlamına gelmektedir. Bundan Allah-u Te&acirc;l&acirc;&#39;nın onları bizzat kendi inayet ve himayesi altına aldığı ve başkalarını mahrum bıraktığı &ouml;zel il&acirc;h&icirc; ilimle donattığı anlamı &ccedil;ıkar. Dolayısıyla Ehl-i Beyt&#39;i bazen doğru, bazen de yanlış i&ccedil;tihat eden diğer m&uuml;&ccedil;tehitler ve fakihlerle kıyas etmek doğru olamaz. Onlar, Resulullah (s.a.a) gibi şaşırmadan, hata ve yanlışlığa d&uuml;şmeden il&acirc;h&icirc; h&uuml;k&uuml;mlerle birlikte s&uuml;nnet-i nebev&icirc;yi tebliğ ediyorlardı. Binaenaleyh, Ehl-i Beyt fıkhına &quot;Ehl-i Beyt mezhebi&quot; tabirini kullanmamız m&uuml;samaha ve mecaz babındandır, yani onların ilim ve h&uuml;k&uuml;mleri kendi i&ccedil;tihatlarına dayanmıyordu. Onların ilmi vehb&icirc; idi (Allah tarafındandı) ve onlar masum insanlar olarak sadece kendilerine tevdi edileni tebliğ ediyorlardı.</p>\n\n<p>\n	Burada dikkat edilmesi gereken nokta şudur: Ehl-i Beyt&#39;in masum olduğu inancı, sadece s&uuml;nnet-i nebev&icirc;den alınan sonuca dayalı bir mevzu değildir. -Ger&ccedil;i b&ouml;yle olsaydı da kesinlikle buna iman edilmesi gerekirdi. &Ccedil;&uuml;nk&uuml; Resulullah&#39;ın (s.a.a) b&uuml;t&uuml;n buyruklarının vahye dayalı olduğu, bizzat Kur&rsquo;&acirc;n&rsquo;ın a&ccedil;ık beyanıyla sabittir. Dolayısıyla bu anlamdaki beyanının da vahye dayalı il&acirc;h&icirc; bir h&uuml;k&uuml;m olduğu ortaya &ccedil;ıkmaktadır.- Ehl-i Beyt&#39;in masum olduğunu, her t&uuml;rl&uuml; hata ve g&uuml;nahtan arındıklarını Allah-u Te&acirc;l&acirc;&#39;nın muhkem zikri olan Kur&rsquo;&acirc;n-ı Kerim a&ccedil;ıklamıştır.</p>\n\n<p>\n	Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Allah, siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml; (g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a> </strong></p>\n\n<p>\n	Şimdi biz bu ayet-i kerimede ge&ccedil;en m&uuml;fredat ve edatın anlamını ve de ayetle ilgili konuları aktarmaya &ccedil;alışalım.</p>\n\n<p>\n	Ayet-i kerime &quot;innema&quot; kelimesiyle başlamaktadır ve bu kelime Arap edebiyatının en g&uuml;&ccedil;l&uuml; hasır (sınırlandırma) edatından olup kendisinden sonra gelen manayı yalnızca belirlediği mevzu i&ccedil;in ispat etmekle birlikte o manayı başkalarından nefyeder. &Ouml;rneğin, &quot;İnneme&rsquo;l-fekihu Aliyyun&quot; c&uuml;mlesi, &ldquo;Fakih yalnız Ali&#39;dir; ondan başka bir fakih de yoktur&quot; manasını ifade eder. G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu misalde &quot;innema&quot; edatı fakihliği yalnızca Ali i&ccedil;in ispatladığı gibi başkasından da nefyetmektedir.</p>\n\n<p>\n	Binaenaleyh, &quot;innema&quot; edatıyla başlayan bu ayet-i kerime: &quot;Allah-u Te&acirc;l&acirc;&rsquo;nın yalnızca Ehl-i Beyt&#39;in temiz kılınmasını irade ettiğini, başkalarının ise bu şekilde temiz kılınmasını irade etmediğini&quot; ifade etmektedir.</p>\n\n<p>\n	Ayette ge&ccedil;en irade kavramına gelince, bilindiği &uuml;zere Allah-u Te&acirc;l&acirc;&#39;nın iradesi tekvin&icirc; ve teşri&icirc; olmak &uuml;zere iki kısma ayrılır. Allah&#39;ın isteği ile olmasını istediği şeyin bir engel ile karşılaşmadan anında olmasına &quot;Tekvin&icirc; irade&quot; denir. Yani Allah, tekvin&icirc; irade ile bir şeyin olmasını istediğinde onun ger&ccedil;ekleşmemesi asla d&uuml;ş&uuml;n&uuml;lemez ve tekvin&icirc; iradede, Allah-u Te&acirc;l&acirc;&#39;nın dilediği şey dileğinden asla ayrılamaz. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Bir şeyi dilediği zaman, O&#39;nun emri, yalnızca &lsquo;ol&rsquo; demesidir; o da hemen oluverir.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a> </strong>&nbsp;</p>\n\n<p>\n	Bu ayette ge&ccedil;en iradenin tekvin&icirc; irade olduğu a&ccedil;ıktır. Zira bu ayette irade ile muradın ayrılmazlığından ve iradenin hemen ardından hi&ccedil;bir engel olmaksızın iradenin ger&ccedil;ekleşmesinden bahsedilmektedir.</p>\n\n<p>\n	&quot;Teşri&icirc; irade&quot;de ise Allah-u Te&acirc;l&acirc;, ger&ccedil;ekleşmesini dilediği şeyleri kullarının kendi &ouml;zg&uuml;r iradeleriyle ger&ccedil;ekleştirmelerini dilemektedir. Yani Allah&rsquo;ın iradesinin yanı sıra kulun da irade ve se&ccedil;me hakkına sahip olması s&ouml;z konusudur. Ger&ccedil;ekte Allah&rsquo;ın iradesi kulun &ouml;zg&uuml;r olması ve kendi iradesiyle bir şeyi yapması veya yapmaması y&ouml;n&uuml;ndedir. Bu irade, sadece Allah&#39;ın m&uuml;kelleflere şeriat ve din olarak tayin ettiği amel ve vazifelere taalluk eder; nitekim tekvin&icirc; irade de tekvin ve varlığı ilgilendiren şeylerde s&ouml;z konusudur.</p>\n\n<p>\n	O h&acirc;lde, Allah&rsquo;ın tekvin&icirc; ve teşri&icirc; olmak &uuml;zere iki &ccedil;eşit iradesi vardır ve bunlar farklı şeylerdir. Şimdi soru şudur: Acaba bu ayet-i kerimede ge&ccedil;en irade, bu iki kısım iradeden hangisidir? Allah&#39;ın buradaki iradesi teşri&icirc; irade olabilir mi? Eğer teşri&icirc; irade anlamını taşırsa, ayetin manası ş&ouml;yle olur: Allah-u Te&acirc;l&acirc;, Ehl-i Beyt&#39;ten kendi iradeleriyle b&uuml;t&uuml;n pisliklerden arınıp temizlenmelerini dilemektedir. Başka bir tabirle; Allah-u Te&acirc;l&acirc; bu ayet-i kerimede Ehl-i Beyt&rsquo;ten, pisliklerden uzak durmayı ve temiz kalmayı istemektedir. Bu anlamı kabul edersek, bu ayet-i kerime, Ehl-i Beyt&#39;in masumiyeti konusuna delil olmaz. Zira Allah-u Te&acirc;l&acirc;&#39;nın -teşri&icirc; olarak- doğruluk, adalet, hayır amel, temizlik gibi bir&ccedil;ok g&uuml;zellikleri kullarının yapmasını dilediği h&acirc;lde, onların bunları yapmadığını; yalancılık, dolandırıcılık ve zul&uuml;m gibi bir&ccedil;ok &ccedil;irkinliklerden de uzak durmalarını istediği h&acirc;lde onların bu &ccedil;irkinliklerden uzak durmadıklarını kendimiz bizzat g&ouml;rmekteyiz. Velhasıl teşri&icirc; irade vaki olma a&ccedil;ısından kesinlik ifade etmez. Onun vaki olması aynı zamanda kulların h&uuml;r iradelerine bağlıdır. Onlar da aynı iradede bulunup o işi ger&ccedil;ekleştirmeye girişirler ve ayrıca araya başka bir engel de girmezse ger&ccedil;ekleşir; aksi takdirde ger&ccedil;ekleşmez.</p>\n\n<p>\n	Ama ayetin genelinin m&uuml;fredatına bakıldığında, bu ayette ge&ccedil;en iradenin teşri&icirc; irade olmadığı ortaya &ccedil;ıkıyor. Zira bu ayet, teşri&icirc; iradeyle asla bağdaşmayan hasrı (sınırlandırmayı) kuvvetle vurgulayan &quot;innema&quot; edatıyla başlamaktadır. Oysa Allah-u Te&acirc;l&acirc;&#39;nın temizliğe olan teşri&icirc; iradesi, yalnız Ehl-i Beyt&#39;e has bir şey değildir, bilakis Allah-u Te&acirc;l&acirc; teşri&icirc; iradeyle t&uuml;m kullarının &ccedil;irkinliklerden uzak durmalarını ve temiz olmalarını istemektedir. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Allah size herhangi bir g&uuml;&ccedil;l&uuml;k &ccedil;ıkarmak istemez; fakat sizi tertemiz kılmak ve size nimetini tamamlamak ister; umulur ki ş&uuml;kredersiniz.&quot;</strong><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a> G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu ayet-i kerimede Allah-u Te&acirc;l&acirc; insanların geneline hitaben; &ldquo;Allah sizi temiz kılmayı irade etmektedir&rdquo; buyurmaktadır. A&ccedil;ıktır ki, bu irade teşri&icirc; iradeden gayrisi olamaz. Zira insanların bir&ccedil;oğununun bu iradenin aksine amel ettikleri malumdur. Oysa Allah&rsquo;ın tekvin&icirc; iradesinin ger&ccedil;ekleşmememsi imk&acirc;nsızdır.</p>\n\n<p>\n	Bundan anlaşılıyor ki, Ehl-i Beyt&rsquo;in temizliğinden bahseden ayette ge&ccedil;en iradeyi teşri&icirc; iradeyle tefsir edemeyiz. Zira teşri&icirc; iradeye konu olan temizliği sadece Ehl-i Beyt&#39;e mahsus kılıp, onu başkalarından nefyetmemiz bir anlam taşımaz. &Ouml;yleyse ayet-i kerimedeki il&acirc;h&icirc; iradeyi ayette ge&ccedil;en hasır edatının mefhumuyla da bağdaşan tekvin&icirc; iradeye yorumlamak zorundayız. O h&acirc;lde Ehl-i Beyt, Allah&#39;ın tekvin&icirc; iradesiyle temiz kılınmıştır ve bu temizlik sadece onlara mahsustur. Bu hususta başkalarına iştirak hakkı verilmemiştir. A&ccedil;ıktır ki, Allah-u Te&acirc;l&acirc; tekvin&icirc; olarak bir şeyin olmasını isterse, o şey kesinlikle vuku bulur. Zira Allah&#39;ın tekvin&icirc; olarak irade ettiği (olmasını istediği) şeyin ger&ccedil;ekleşmemesi ve iradesinin muradından ayrılması imk&acirc;nsızdır.</p>\n\n<p>\n	Velhasıl, ancak mezkur ayetteki irade, tekvin&icirc; irade olarak yorumlandığında, hasır edatı olan &ldquo;innema&rdquo; kelimesi de kendi anlamını tam olarak ifade etmiş olur. Aksi takdirde bu ayete doğru bir anlam vermek olanaksızdır. Sonu&ccedil; olarak, bu ayette ge&ccedil;en iradenin tekvin&icirc; irade oluşu ve Allah&#39;ın tekvin&icirc; iradesinin ger&ccedil;ekleşmemesinin imk&acirc;nsız oluşu, Ehl-i Beyt&rsquo;in b&uuml;t&uuml;n pisliklerden arı olup tertemiz masum insanlar olduklarını ortaya koymaktadır.</p>\n\n<p>\n	Ayette ge&ccedil;en &quot;pislik&quot; anlamında olan &quot;rics&quot; kelimesi, madd&icirc; ve zahir&icirc; pisliklere denildiği gibi manev&icirc; ve batın&icirc; pislikleri de kapsamaktadır. Nitekim Allah-u Te&acirc;l&acirc; Kur&rsquo;&acirc;n-ı Kerim&#39;de bu kelimeyi her iki anlama da kullanmıştır. Zahir&icirc; pislikte kullanmasına, domuz etinden &quot;rics&quot; (pislik) diye bahsetmesini &ouml;rnek olarak zikredebiliriz. Allah-u Te&acirc;l&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;... Veya domuz eti -ki pisliğin kendisidir-...&quot;</strong><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Manev&icirc; pislikte kullanmasına ise Allah-u Te&acirc;l&acirc;&rsquo;nın şu ayetini &ouml;rnek olarak zikredebiliriz:</p>\n\n<p>\n	<strong>&quot;Kalplerinde hastalık olanlara ise, pislik &uuml;st&uuml;ne pislik artırdı ve onlar k&acirc;fir olarak &ouml;ld&uuml;ler.&quot;</strong><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ve yine buyurmuştur ki:</p>\n\n<p>\n	<strong>&quot;...Kimi de saptırmak isterse, onun g&ouml;ğs&uuml;n&uuml; -sanki g&ouml;ğe y&uuml;kseliyormuş gibi- dar ve sıkıntılı kılar. Allah, inanmayanların &uuml;st&uuml;ne işte b&ouml;yle pislik &ccedil;&ouml;kertir.&quot;</strong><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu ayetleri dikkate aldığımızda g&uuml;nah ve isyanın pisliğin en bariz fertlerinden olduğunu anlamaktayız. Binaenaleyh bu ayet-i kerimenin a&ccedil;ık beyanından şu sonuca varmaktayız: Allah-u Te&acirc;l&acirc;, Ehl-i Beyt&#39;in bilinen b&uuml;t&uuml;n madd&icirc; ve manev&icirc; pisliklerden uzak kalmalarını ve hi&ccedil;bir g&uuml;naha bulaşmamalarını tekvin&icirc; olarak irade buyurmuştur. Allah&#39;ın, tekvin&icirc; iradesinin ger&ccedil;ekleşmememsin ise, <strong>&quot;Bir şeyi dilediği zaman, O&#39;nun emri, ona yalnızca &quot;ol&quot; demesidir; o da hemen oluverir.&quot;</strong><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> ayeti gereği imk&acirc;nsız olduğuna g&ouml;re, bundan Ehl-i Beyt&rsquo;in b&uuml;t&uuml;n pisliklerden m&uuml;nezzeh, pak ve masum şahıslar olduğu sonucu doğmaktadır.</p>\n\n<h3>\n	Ehl-i Beyt Kimlerdir?</h3>\n\n<p>\n	Ehl-i Beyt&rsquo;in kimler olduğunu, ş&uuml;pheye yer bırakmayacak şekilde bizzat Allah Resul&uuml;&rsquo;n&uuml;n kendisi belirlemiştir.&nbsp; İlk olarak Allah Resul&uuml;&rsquo;n&uuml;n bu ayette bahsi ge&ccedil;en Ehl-i Beyt kavramını isim isim anarak sadece belirli bir grupla sınırladığını ve bu kavrama bu grup dışındaki kimselerin girmediğini a&ccedil;ık&ccedil;a beyan ettiğini g&ouml;rmekteyiz. &Ouml;rneğin; Abdullah b. Cafer&#39;in rivayetinde ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Resulullah (s.a.a), zevcesi Safiyye&#39;ye; <em>&quot;&Ccedil;ağır bana, &ccedil;ağır bana!&quot; diye emretti. Safiyye; &quot;Kimi &ccedil;ağırayım?&quot; dediğinde, Resulullah (s.a.a); &quot;Ehl-i Beyt&#39;im olan Ali&#39;yi, Fatıma&#39;yı, Hasan&rsquo;ı ve H&uuml;seyin&#39;i.&quot;</em> buyurdu. Onlar gelince de ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;Allah&#39;ım, bunlar benim Ehl-i Beyt&#39;imdir; Muhammed ve Ehl-i Beyt&rsquo;ini sel&acirc;m ve rahmetini g&ouml;nder.&quot;</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) bu s&ouml;zlerini m&uuml;teakip hemen vahiy el&ccedil;isi gelerek; <strong>&quot;Allah, siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml; (g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a> </strong>ayetini nazil etti.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	Arap dilinin beyan &uuml;sl&ucirc;bu ve edebiyatına v&acirc;kıf olan herkes, Resulullah&#39;ın (s.a.a); &quot;Allah&#39;ım, bunlar benim Ehl-i Beyt&rsquo;imdir.&quot; s&ouml;z&uuml;n&uuml; Ehl-i Beyt&#39;i o kimselerle sınırladığının ve başkalarını ise bu kavram dışında bıraktığının a&ccedil;ık delili olarak g&ouml;r&uuml;r.</p>\n\n<p>\n	&nbsp;Resulullah&#39;ın (s.a.a) bu ayetin nazil olduğu zaman sergilediği tavır, bu kavramın belirli kimselerle sınırlı olduğunun ayrı bir delilidir.&nbsp; Biliyoruz ki, Allah Resul&uuml; bu ayet nazil olduğunda sadece belirli kimseleri kisa (aba) altında toplamış ve; &ldquo;Rabb&rsquo;im, benim Ehl-i Beyt&rsquo;im bunlardır.&rdquo; buyurmuştur. Bu olay, Ehl-i Beyt kavramının sadece o kimselerle sınırlı olduğunu g&ouml;stermektedir. &Uuml;mm&uuml; Seleme&#39;den nakledilen Hadis-i Kisa&#39;da ş&ouml;yle yer almıştır:</p>\n\n<p>\n	<em>&quot;Resulullah (s.a.a); Hasan, H&uuml;seyin ve Fatıma&#39;yı &ccedil;ağırıp &ouml;n&uuml;nde oturttu, Ali&#39;yi de &ccedil;ağırıp arka tarafında oturttu. Sonra onlarla birlikte abaya b&uuml;r&uuml;nerek ş&ouml;yle dua etti: </em></p>\n\n<p>\n	<em>&quot;(Allah&#39;ım,) bunlar benim Ehl-i Beyt&#39;imdir; onlardan b&uuml;t&uuml;n pislikleri gider ve onları tertemiz kıl.&quot; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></em></p>\n\n<p>\n	Allah Resul&uuml;&rsquo;n&uuml;n, bu ayet-i kerimenin nazil olduğu sırada sadece belirli kimseleri abası altına alıp Ehl-i Beyt&rsquo;i olarak tanıtarak haklarında hayır duada bulunması &uuml;zerine, zevcelerinden bu şerefe nail olmak isteyenlere verdiği cevap, bu kavramın sadece o kimselerle sınırlı olduğunu ve onların dışında kalan kimseleri, zevceleri olsa dahi kapsamadığını a&ccedil;ık&ccedil;a g&ouml;stermektedir. Nitekim hadislerden bu ayetin &Uuml;mm&uuml;&rsquo;l-M&uuml;minin &Uuml;mm&uuml; Seleme&rsquo;nin evinde nazil olduğu ve Allah Resul&uuml;&rsquo;n&uuml;n Ehl-i Beyt&rsquo;e olan iltifatının onun g&ouml;z&uuml; &ouml;n&uuml;nde cereyan ettiği anlaşılmaktadır. Bu arada Allah Resul&uuml;&rsquo;n&uuml;n bu b&uuml;y&uuml;k iltifatını g&ouml;ren &Uuml;mm&uuml;&rsquo;l-M&uuml;minin &Uuml;mm&uuml; Seleme, belki de kendisini de bu y&uuml;ce şerefe nail ettirmek arzusuyla, Resulullah&#39;a (s.a.a); &quot;Ey Allah&#39;ın Resul&uuml;, ben de onlardan mıyım?&quot; diye sorması, Resulullah&rsquo;ın (s.a.a) ise b&uuml;y&uuml;k makam sahibi olan bu muhterem zevcesine; &ldquo;Hayır, sen onlardan değilsin ama sen hayır &uuml;zeresin.&rdquo; buyurması, Allah Resul&uuml;&rsquo;n&uuml;n zevcelerinin Ehl-i Beyt kavramı dahilinde olmadıklarını a&ccedil;ık&ccedil;a ortaya koyan başka bir delildir. <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ayrıca, Resulullah (s.a.a), bu ayet nazil olduktan sonra &quot;Ehl-i Beyt&quot;ten maksadın kimler olduğunu ve bu ayetin kimlerin hakkında nazil olduğunu kimseye ş&uuml;phe bırakmayacak şekilde a&ccedil;ık&ccedil;a beyan etmişlerdir. Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Bu ayet beş kişinin hakkında nazil olmuştur: Benim, Ali&rsquo;nin, Hasan&rsquo;ın, H&uuml;seyin&rsquo;in ve Fatıma&#39;nin.&quot;</em> <a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Ehl-i Beyt kavramının sadece Hz. Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i i&ccedil;erdiği ve zevcelere şamil olmadığının bir ayrı kanıtı da Allah Resul&uuml;&rsquo;n&uuml;n bu ayet indikten sonra s&uuml;rekli olarak Hz. Fatıma&#39;nın (s.a) evinin &ouml;n&uuml;ne gelip M&uuml;sl&uuml;manların duyacağı şekilde y&uuml;ksek sesle bu ayet-i kerimeyi okuması ve onlara Ehl-i Beyt&rsquo;im diye hitap etmesi olayıdır. Bu hususta Ebu Berze&#39;den ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	<em>&quot;Resulullah (s.a.a) ile yedi ay namaz kıldım. Bu s&uuml;re i&ccedil;erisinde Resulullah&#39;ın (s.a.a) evinden dışarı &ccedil;ıktığında devamlı Hz. Fatıma&#39;nın (s.a) evinin &ouml;n&uuml;ne gelerek ş&ouml;yle buyurduğunu m&uuml;şahede ediyordum: &quot;Allah&#39;ın sal&acirc;tı sizin &uuml;zerinize olsun (ey Ehl-i Beyt!) &lsquo;Ger&ccedil;ekten Allah, t&uuml;m pislikleri siz Ehl-i Beyt&#39;ten gidermeyi ve sizleri tertemiz kılmayı istemiştir.&rsquo;&quot; <a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[27]</strong></a></em></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Resul-i Ekrem (s.a.a) bu &ouml;nemli davranışlarıyla ayet-i kerimede ge&ccedil;en &quot;Ehl-i Beyt&quot; kavramının yalnız mezkur beş m&uuml;barek zatları kapsamına aldığını belirterek hi&ccedil; kimseye ş&uuml;pheye d&uuml;şme veya d&uuml;ş&uuml;rme fırsatını bırakmamıştır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer bir nokta da şu ki, ayet-i kerimede Ehl-i Beyt&#39;in b&ouml;ylesine y&uuml;celikle methedilmesinin ve onların b&uuml;y&uuml;k makama haiz olduklarının a&ccedil;ıklanmasının sebebi, onların Resulullah (s.a.a) ile olan akrabalık bağı değildir. Zira bu takdirde vahiy dışı bir beyanı olmayan Resulullah&#39;ın (s.a.a) konuya bu kadar &ouml;zen g&ouml;stermesinin, &ccedil;eşitli &uuml;sl&ucirc;plarla tekitlerde bulunmasının ve Ehl-i Beyt&#39;i isimleriyle anmasının bir anlamı kalmazdı. Ayrıca bu d&uuml;ş&uuml;nce tarzı, Ehl-i Beyt&#39;in sadece belirli şahısların olduğunu bildiren ve onların masum olduklarını a&ccedil;ık&ccedil;a ispatlayan Tathir ayetiyle de bağdaşmıyor. Zira Ehl-i Beyt&#39;in anlamına genişlik kazandırarak, Resulullah&#39;ın (s.a.a) zevcelerinin, Akil, Cafer ve Abbas hanedanının ve Resulullah (s.a.a) ile bir t&uuml;r bağlantısı olan herkesin Ehl-i Beyt&#39;ten olduğu farz edildiği takdirde iki soruyla karşılaşırız ki, bizce bu iki soru, ayet-i kerimede masum ve temizlenmiş oldukları belirtilen şahısların kimler olduğunu belirlemektedir. O iki soru şunlardır:</p>\n\n<p>\n	a) Resulullah&#39;ın (s.a.a) hanedanından olup da kendilerinin b&uuml;t&uuml;n pislik ve &ccedil;irkinliklerden arındırıldıklarını ve masum kılındıklarını iddia eden var mı?</p>\n\n<p>\n	b) B&ouml;yle bir iddiada bulunan varsa, acaba onun davranış ve gidişatları bu iddiasıyla uzlaşıyor mu?</p>\n\n<p>\n	A&ccedil;ıktır ki, bunu belirlemek i&ccedil;in o şahsın ge&ccedil;mişine ve hayatına bakarak s&ouml;z&uuml;nde sadık olup olmadığını g&ouml;rmeliyiz.</p>\n\n<p>\n	İşte bu iki soru, daha doğrusu şarta baktığımızda Allah Resul&uuml;&rsquo;n&uuml;n Ehl-i Beyt olarak belirlediği bu beş kişi dışında ne Resulullah&#39;ın (s.a.a) zevcelerinden, ne de Akil, Abbas veya Cafer&#39;in soyundan gelip Resulullah (s.a.a) ile akrabalık bağı olanlardan hi&ccedil;bir kimsenin b&ouml;yle bir iddiada bulunmadığı ortadadır. İddia etmiş olsalardı bile onların hatayla dolu yaşamları bunun yalan bir iddia olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sererdi. O h&acirc;lde haklarında paklıklarına tanıklık eden Allah Resul&uuml;&rsquo;nden gelen sayısız hadislere il&acirc;veten bizzat pak yaşamlarıyla da masum olduklarını ispatlayan Hz. Ali (a.s), Hz. Fatıma (s.a), Hz. Hasan (a.s) ve Hz. H&uuml;seyin&#39;den (a.s) başka hi&ccedil;bir kimse bu ayetin kapsamı dahilinde değildir, olamaz da. Zaten yukarıda işaret ettiğimiz &uuml;zere bu zatlardan başka Resulullah&#39;ın (s.a.a) zevcelerinden veya diğer akrabalarından bir kimsenin b&ouml;yle bir iddiada bulunduğu da g&ouml;r&uuml;lmemiştir. B&ouml;yle bir iddiada bulunan sadece bu zatlardır. B&ouml;yle bir iddianın sahibi olan bu zatlar yaşamları boyunca da halkın arasında ve onların g&ouml;zleri &ouml;n&uuml;nde yaşamlarını s&uuml;rd&uuml;rm&uuml;şlerdir. Halk yaşamları boyunca onlardan bir yanlış hareket tespit etmemiş, masumluğa aykırı bir davranışta bulunduklarını g&ouml;zlemleyememiştir. Tarih bunun en a&ccedil;ık şahididir. Oysa eğer bunlar masum olmaz ve diğer insanlar gibi hataya du&ccedil;ar olan birileri olsalardı, tarih mutlaka diğer insanlarda olduğu gibi, onların da yanlışlarını tespit eder, iddialarıyla yaşamlarının birbiriyle bağdaşmadığını g&ouml;zler &ouml;n&uuml;ne serer ve bunun haberi de mutlaka&nbsp; bizlere ulaşırdı. Oysa b&ouml;yle bir şey olmamıştır ve tarih boyunca bu beş zatın her t&uuml;rl&uuml; &ccedil;amur atmadan sakınmayan sayısız d&uuml;şmanları olmasına rağmen hi&ccedil;bir kimse onların masumlukla &ccedil;elişen en ufak bir hatasını g&ouml;sterememiş ve iddia edememiştir. O h&acirc;lde ayet-i kerimenin nazil olduğu d&ouml;nemde b&uuml;t&uuml;n pisliklerden uzaklaştırılarak pak kılınan Ehl-i Beyt, ancak bu beş temiz zatla sınırlandırılmalıdır.</p>\n\n<h3>\n	Tathir Ayetinden Alınan Sonu&ccedil;lar</h3>\n\n<p>\n	Bu ayet-i kerimeden alınan sonu&ccedil;ların en &ouml;nemlisi, Ehl-i Beyt&rsquo;in ger&ccedil;ek doğrular olduğu ve yalandan arınmış olduklarıdır. Binaenaleyh, Ehl-i Beyt&#39;ten bir s&ouml;z veya hadisin nakli sahih olursa, s&ouml;zlerinin veya hadislerinin doğruluğunda ş&uuml;phe edemeyiz. Onların s&ouml;z veya rivayetlerini tekzip etmek, ger&ccedil;ekte onların b&uuml;t&uuml;n pisliklerden arınıp temiz olduklarını a&ccedil;ıklayan Kur&rsquo;&acirc;n-ı Kerim&#39;in sarih ayetini tekzip etmek demektir.</p>\n\n<p>\n	Bu ayet-i kerimeden elde edilen ikinci sonu&ccedil; ise, Resulullah&#39;tan (s.a.a) sonra Hz. Ali&#39;nin (a.s) &uuml;mmetin imamı olduğu, hil&acirc;fet makamına ondan daha l&acirc;yık hi&ccedil;bir kimsenin bulunmadığı ve b&uuml;t&uuml;n &uuml;mmetin ona itaat etmesi gerektiğidir.</p>\n\n<p>\n	Zaten Hz. Ali&rsquo;nin (a.s) nurlu yaşamına azıcık bile g&ouml;z atan herkes, onun Resulullah&#39;ın (s.a.a) vefatından sonra İsl&acirc;m &uuml;mmetinin &ouml;nderliğini yapmaya ve hil&acirc;fet makamına oturmaya l&acirc;yık olan&nbsp; tek şahıs olduğunda asla ş&uuml;phe etmez. Bu husus, g&uuml;n ışığı gibi insaf sahibi herkes&ccedil;e malumdur. Dolayısıyla da bu hususta s&ouml;z&uuml; uzatmaya gerek g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p align=\"left\">\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Nis&acirc;/105</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p align=\"left\">\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - S&uuml;llem-ul Vusul, s.95.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p align=\"left\">\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - &Ccedil;&uuml;nk&uuml; Resulullah&#39;ın (s.a.a) hadislerinin bir araya toplanması (tedvin edilmesi) ancak vefatından &ccedil;ok daha sonraları -yani &Ouml;mer ibn-i Abdulaziz&#39;in d&ouml;neminde- ger&ccedil;ekleşti. Bir hadisin Resulullah&#39;tan (s.a.a) olup olmadığı sonucuna varabilmenin zorlaşmasında rol&uuml; olan diğer bir fakt&ouml;r daha vardır ki, o da Resulullah (s.a.a) adına yalan hadis nakledenlerin olması ve hadis uydurma konusudur. Hz. Ali (a.s) bu hususta s&ouml;yle buyurmaktadır:</p>\n\n		<p align=\"left\">\n			&quot;Sahabeler Resulullah&#39;tan (s.a.a) bir şeyin h&uuml;km&uuml;n&uuml; anlamak i&ccedil;in soru soruyordu. Bazıları ona soru y&ouml;nelttikleri h&acirc;lde Resulullah&#39;ın (s.a.a) maksadının ne olduğunu sormuyorlardı.&quot; Yani sadece Resulullah&#39;ın (s.a.a) buyruklarına kulak vermekten hoşlanır ama onları yazmaya pek &ouml;nem vermezlerdi. (Usul-u K&acirc;fi, c.1, s.62.)</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p align=\"left\">\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Sahih-i M&uuml;slim, c.7, s.122.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p align=\"left\">\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Sahih-i Tirmiz&icirc;, c.5, s.620. Dar&#39;ul Fikr b.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p align=\"left\">\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - S&uuml;nen-i Darem&icirc;, c.2, s.432.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p align=\"left\">\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - M&uuml;sned-i Ahmed ibn-i Hanbel, c.3, s.14.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p align=\"left\">\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - Hasais-un Nesa&icirc;, s.30.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p align=\"left\">\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - M&uuml;stedrek-&uuml;l H&acirc;kim, c.3, s.109, 149, 533.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p align=\"left\">\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - M&uuml;stedrek-i H&acirc;kim, c.3, s.343.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p align=\"left\">\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - Kenz&#39;ul Ummal, c.1, s.186. Beyrut, er-Risale basımı.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p align=\"left\">\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Haysem&icirc;&#39;nin &quot;el-Mecma&quot; adlı kitabı, c.9, s.168.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p align=\"left\">\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - Hilyet&#39;ul Evliya, c.4, s.306.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p align=\"left\">\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - Maide/67.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p align=\"left\">\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - Ahzap/33</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p align=\"left\">\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - Yasin/82</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p align=\"left\">\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - Maide/6</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p align=\"left\">\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - En&rsquo;am/145.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p align=\"left\">\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - Tevbe/125.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p align=\"left\">\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - En&rsquo;am/125.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p align=\"left\">\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - Yasin/82.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p align=\"left\">\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - Ahzab/33.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p align=\"left\">\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - M&uuml;stedrek-ul H&acirc;kim, c.3, s.147.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p align=\"left\">\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - Bu hadisi Taber&icirc; ve İbn-i Kesir tefsirlerinde, Tirmiz&icirc; Sahih&#39;inde, ve Tahav&icirc; M&uuml;şkil-&uuml;l Asar adlı kitabında nakletmişler.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p align=\"left\">\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - Bu hadisi Suyuti ed-D&uuml;rr-&uuml;l Mensur adlı kitabında Ebi Said&#39;den rivayet etmiştir.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> - Bu hadisi Taber&icirc;, Muhibb-i Taber&icirc; Zehair&#39;ul Ukba kitabında Ebu Said&#39;den nakletmişler, İbn-i Kesir de tefsir kitabında c.3, s.458 nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> - Mecma-uz Zevaid, c.9, s.206.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Tathir Ayeti Üzerine','','publish','closed','open','','tathir-ayeti-uzerine','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2987',0,'post','',0),(2988,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p>\n	&nbsp;\n	<h5 align=\"right\">\n		Ayetullah İbrahim Emini</h5>\n</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Kalp&quot; kelimesi, Kur&#39;&acirc;n-ı Kerim&#39;de ve rivayetlerde sık&ccedil;a kullanılarak İslam&icirc; literat&uuml;rde &ccedil;ok &ouml;zel bir yer kazanmıştır. Ancak kalpten maksat, v&uuml;cudun sol tarafında yer alan ve devamlı atışıyla kanı v&uuml;cudun her tarafına pompalayan hayvan&icirc; hayatın devamını sağlayan bir et par&ccedil;ası değildir elbette. Kur&#39;&acirc;n-ı Kerim&#39;deki a&ccedil;ıklamalarda bunu ortaya koymaktadır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;den birka&ccedil; &ouml;rnek:</p>\n\n<p>\n	1- Akıl erdirme ve zihnen kavrama: &quot;Yery&uuml;z&uuml;nde gezip dolaşmıyorlar mı, b&ouml;ylece onların kendisiyle akledebilecek kalpleri olsun.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- Akıl erdirememe ve kavrayamama: &quot;Kalpleri vardır, onunla kavrayıp anlayamazlar; g&ouml;zleri vardır, onunla g&ouml;remezler.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2] Ayrıca: &quot;Onların kalpleri m&uuml;h&uuml;rlenmiştir. Bundan dolayı kavrayıp anlayamazlar.</a>&quot;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	3- İman: &quot;Onlar, &ouml;yle kimselerdir ki, (Allah) onların kalplerine imanı yazmış ve onları kendinden bir ruh ile desteklemiştir.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	4- K&acirc;firlik ve imansızlık: &quot;Ahirete inanmayanların kalpleri ise ink&acirc;rcıdır ve onlar m&uuml;stekbir (b&uuml;y&uuml;klenmekte) olanlardır.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5] Başka bir ayette: &quot;Onlar (k&acirc;firler), Allah&#39;ın, kalplerini, kulaklarını ve g&ouml;zlerini m&uuml;h&uuml;rlediği kimselerdir. Gafil olanlar da onların ta kendileridir.&rdquo;</a><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	5- Nifak: &quot;M&uuml;nafıklar kalplerinde olanı kendilerine haber verecek bir surenin aleyhlerine inmesinden &ccedil;ekiniyorlar.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	6- Hidayete kavuşmak: &quot;Kim Allah&#39;a iman ederse, onun kalbini hidayete y&ouml;neltir. Allah her şeyi bilir.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8] Başka bir ayette: &quot;Hi&ccedil; ş&uuml;phesiz bunda (ge&ccedil;mişleri helak etmekte) kalbi olan veya bir şahid olarak kulak veren kimse i&ccedil;in elbett</a>e bir &ouml;ğ&uuml;t (zikir) vardır.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	7- Gaflet: &quot;Kalbini bizi zikretmekten gaflete d&uuml;ş&uuml;rd&uuml;ğ&uuml;m&uuml;z ve istek ve duygularına (hevesine) uymuş olana itaat etme.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	8- Emniyet ve Huzur: &quot;Haberiniz olsun; kalpler yalnız Allah&#39;ın zikriyle yatışır ve huzura kavuşur.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11</a>] Bir başka ayette: &quot;M&uuml;&#39;minlerin kalplerine; imanlarına iman katıp arttırsınlar diye, g&uuml;ven duygusu ve huzur indiren O&#39;dur.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	9- Isdırap ve kuşku: &quot;Senden, yalnızca Allah&#39;a ve Ahiret g&uuml;n&uuml;ne inanmayan, kalpleri kuşkuya kapılıp da kuşkularında kararsızlığa d&uuml;şenler izin ister.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	10- Şefkat ve merhamet: &quot;Ve onu izleyenlerin kalplerinde bir şefkat ve merhamet kıldık...&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14] &quot;O, seni yardımıyla ve m&uuml;&rsquo;minlerle destekledi ve onların kalplerini uzlaştırdı.&quot;</a><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	11- Kabalık ve katı kalplilik: &quot;Eğer kaba ve katı y&uuml;rekli olsaydın, onlar &ccedil;evrenden dağılır giderlerdi.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Kısaca şunu s&ouml;yleyebiliriz: Kur&#39;&acirc;n&#39;da kalbin &ccedil;ok se&ccedil;kin bir yeri olup nefsan&icirc; işlerin bir&ccedil;oğu ona nisbet edilmiştir. &Ouml;rneğin: İman, k&uuml;f&uuml;r, nifak, akıletme, kavrama, kavrayamama, takva, hakkı kabul etme, hakkı kabul etmeme, hidayet, dalalet, hata, kasıtlı olma, taharet ve temizlik, pislik ve kirlilik, yumuşaklık, kabalık, &uuml;lfet, zikir, gaflet, korku, &ouml;fke, teredd&uuml;t, kuşku, ş&uuml;phe, merhamet, katı kalplilik, hasret, huzur, kibir, kıskan&ccedil;lık, isyan ve sarsılma gibi. Biyolojide s&ouml;zkonusu edilen &quot;kalp&quot;, elbetteki bu eserlerin kaynağı olamaz. Bu eserler, nefsin ve ruhun eserleridir.</p>\n\n<p>\n	Buna dayanarak ş&ouml;yle s&ouml;ylenmelidir: &ldquo;Kalp insanın insanlığın bağlı olduğu melek&ucirc;t&icirc; yani metafizik bir cevherdir.</p>\n\n<p>\n	Kalbin makamı Kur&#39;&acirc;n&#39;da &ouml;yle y&uuml;cedir ki, &quot;vahy&quot;, yani insanın Allah ile bağlantı ve irtibatı s&ouml;z konusu olduğu zaman kalp zikrolunur. Allah-u Te&acirc;la Kur&#39;&acirc;n-ı Kerim&#39;de Hz. Resul-i Ekrem&#39;e (s.a.a) ş&ouml;yle buyurmaktadır: &quot;Onu Ruh-ul Emin senin kalbine indirdiki, uyarıcı, korkutuculardan olasın.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Başka bir yerde&nbsp; de ş&ouml;yle buyuruyor: &quot;De ki, kim Cibril&#39;e d&uuml;şman ise, (bilsin ki,) ger&ccedil;ekten Kitab&rsquo;ı Allah&#39;ın izniyle senin kalbine indiren O&#39;dur.&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Kalbin makamı &ouml;yle y&uuml;cedir ki, insan o makamda vahy meleğini g&ouml;rebiliyor ve onun s&ouml;zlerini işitebiliyor.</p>\n\n<p>\n	Allah-u Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmaktadır: &quot;B&ouml;ylece, O&#39;nun kuluna vahyettiğini vahyetti. O&#39;nun g&ouml;rd&uuml;ğ&uuml;n&uuml; g&ouml;n&uuml;l yalanlamadı.&quot;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	KALBİN SAĞLIK VE HASTALIĞI</p>\n\n<p>\n	Bizim hayatımız kalp ve ruha bağlıdır; v&uuml;cudu idare eden odur; b&uuml;t&uuml;n uzuvlar ve organlar onun emri altındadır, b&uuml;t&uuml;n fiillerimiz ve hareketlerimiz ondan kaynaklanmaktadır. &Ouml;yleyse insanın saadet ve bedbahtlığı kendi kalbine bağlıdır.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;den ve hadislerden insan v&uuml;cudu nasıl bazen sağlıklı ve bazen de hasta ise, kalbin de bazen sağlıklı, bazen de hasta olduğu anlaşılmaktadır. Allah-u Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmaktadır: &quot;Malın da &ccedil;ocukların da bir yarar sağlayamadığı g&uuml;nde, ancak Allah&#39;a selim bir kalple gelenler başka.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyurmaktadır: &quot;Hi&ccedil; ş&uuml;phesiz bunda, kalbi olan kimse i&ccedil;in elbette bir &ouml;ğ&uuml;t (zikir) vardır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Başka bir yerde de buyuruyor ki: &quot; Cennet &ccedil;ekinenlere yaklaştırılmış, onlardan uzakta değildir. İşte denecek size, m&acirc;b&ucirc;duna t&ouml;vbe eden, emri, iyiden-iyiye koruyan herkese vaad edilen bu; g&ouml;rmediği halde Rahman&rsquo;dan korkan ve O&rsquo;na y&ouml;nelmiş bir y&uuml;rekle gelen kişiye vaad edilen bu&quot;.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu ayetlerde sağlık kalbe nisbet edilmiş ve insanın uhrevi saadetinin, selim ve Allah&#39;tan korkan bir kalple O&#39;na d&ouml;nmesine bağlı olduğu vurgulanmıştır. Diğer taraftan Kur&#39;an-ı Kerim bazı kalpleri hasta olarak tanıtır; &ouml;rneğin:</p>\n\n<p>\n	&quot;Kalplerinde hastalık vardır; Allah da hastalıklarını artırmıştır.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyuruyor: &quot;Kalplerinde hastalık olanlar ise iğren&ccedil;iklerine iğren&ccedil;lik (murdarlık) ekleyip, arttırmışlardır.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Diğer bir yerde ise buyuruyor ki: &quot;Hani m&uuml;nafık olanlar ve kalplerinde hastalık bulunanlar: Allah ve Resul&uuml; bize aldanıştan başka bir şey vaad&nbsp; etmedi, diyorlardı.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyuruyor: &quot;İşte kalplerinde hastalık olanların, zamanın felaketleriyle aleyhimize d&ouml;n&uuml;p bize &ccedil;arpmasından korkuyoruz, diyerek aralarında &ccedil;abalar y&uuml;r&uuml;tt&uuml;klerini g&ouml;r&uuml;rs&uuml;n.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu ayetlerde k&uuml;f&uuml;r, nifak ve k&acirc;firlerle dost ve arkadaş olmak kalbin hastalığı olarak tanıtılmıştır. Bu gibi ayetlerden ve yine Resulullah&#39;tan (s.a.a) ve Masum İmamlar&rsquo;dan (a.s) nakledilen y&uuml;zlerce hadisten, insanın kalp ve ruhunun da, v&uuml;cut gibi, sağlık ve hastalığı olmasının mecazi bir anlamı vardır, demenin gereksiz olduğu anlaşılmaktadır. Kalplerin ve nefislerin yaratıcısı olan Allah Teala, insanı ve kalbini tanıyan kutlu Peygamberimiz (s.a.a) ve Masum İmamlarımız (a.s) bazı kalplerin hasta olduğunu haber vermekteler. O halde kalbin hasta ve sağlıklı oluşu ni&ccedil;in bir hakikat olmasın?! Ger&ccedil;ek anlamda insan tanıyanlar, nifak, hakkı kabul etmemek, kibir, kin beslemek, &ouml;fke, ayıp aramak, başkalarını &ccedil;ekiştirmek, ihanet, bencillik, korku, başkalarının k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; istemek, iftira, ağzı bozukluk, gıybet, kabalık, zulmetmek, ara bozuculuk, su&ccedil; işlemek, cimrilik, hırs, kusur arama, yalan konuşma, makamperestlik, g&ouml;steriş, iki y&uuml;zl&uuml;l&uuml;k, hile, suizan, katı kalplilik, nefis zaafı ve diğer &ccedil;irkin sıfatları, kalp ve ruhun hastalıkları olarak zikretmişlerdir. B&ouml;yle bir kalbe sahip olarak &ouml;lenler Allah Teala&#39;nın yanına sağlıklı bir kalple gitmediklerinden şu ayet onları kapsamaz:. &quot;Malın da, &ccedil;ocukların da bir yarar sağlayamadığı g&uuml;nde, ancak Allah&#39;a sel&icirc;m bir kalp ile gelenler başka.&quot;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Kalp ve nefsin hastalıkları k&uuml;&ccedil;&uuml;k ve ehemmiyetsiz sayılamaz; &ccedil;&uuml;nk&uuml; bu hastalıklar v&uuml;cut ve cismin hastalıklarından kat kat daha tehlikeli olup tedavisi daha da zordur. Cismi hastalıklarda v&uuml;cudun dengesi bozulur, ağrı, rahatsızlık ve ihtimalen organ noksanlığı doğar. Ancak her durumda bu hastalıklar sınırlı olup sadece &ouml;l&uuml;nceye dek devam edebilir. Ama kalp ve nefis hastalıkları uhrevi bedbahtlık, işkence ve azaplara sebep olur, bu azap ve acılar kalbin derinliklerine inerek ruhu yakar, k&uuml;l eder. Bu d&uuml;nyada Allah&#39;tan gafil olan, ilahi ayet ve nişaneleri g&ouml;remeyen, bir &ouml;m&uuml;r dalalet, k&uuml;f&uuml;r ve g&uuml;nah i&ccedil;inde &ccedil;ırpınıp duran bir kalp ger&ccedil;ekte k&ouml;r ve karanlıktır. Kıyamette de bu k&ouml;r ve ışıksız haliyle mahşere &ccedil;ıkarılır; sonunda da acı ve zor bir hayat dışında bir şey g&ouml;remez. Allah-u Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor: &quot; Der ki: Y&acirc; Rabbi! Beni neden k&ouml;r haşrettin, halbuki ben g&ouml;r&uuml;yordum.&rdquo; Allah da der ki: &ldquo;Sana delillerim geldi de unutuverdin onları, işte sen de tıpkı &ouml;yle bir&nbsp; unutulmadasın bug&uuml;n.&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyuruyor: &quot;Onunla akledecekleri bir akıl, işitecekleri bir kulak elde etmek i&ccedil;in hi&ccedil; mi yery&uuml;z&uuml;nde gezip dolaşmazlar? Ger&ccedil;ekten de g&ouml;zler k&ouml;r olmaz, ama g&ouml;n&uuml;llerdeki can g&ouml;zleri k&ouml;rleşir.&quot;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Başka bir yerde de buyuruyor ki: &quot;Geceyle g&uuml;nd&uuml;z&uuml;, iki delil olarak yarattık. Bir delil olan geceyi giderdik de Rabbinizin l&uuml;tfunu aramanız, yılların sayısını bilmeniz, hes&acirc;bını&nbsp; anlamanız i&ccedil;in yerine başka bir delil olan ve her şeyi g&ouml;sterip belirten g&uuml;nd&uuml;z&uuml; getirdik ve biz, her şeyi apa&ccedil;ık anlatmadayız.&quot;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyuruyor: &quot;Allah, kimi doğru yola sevkederse, odur doğru yolu bulan ve kimi de saptırırsa, o &ccedil;eşit adamlara ondan başka hi&ccedil;bir yardımcı bulamazsın ve biz onları, kıyamet g&uuml;n&uuml;, y&uuml;z&uuml; koyun kapanmış olarak k&ouml;r ve dilsiz haşrederiz, yurtları da cehennemdir; orasının ateşi ve harareti sakin olduk&ccedil;a alevini fazlalaştırır, yakar-yandırırız.&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bazıları bu ayete şaşırarak ş&ouml;yle diyebilirler: &quot;Ne demek yani kıyamette insanın batını g&ouml;z&uuml; nasıl k&ouml;r olacak? Bizim bu zahiri g&ouml;z ve kulaktan başka da bir g&ouml;z ve kulağımız var mı ki?!&rdquo; Bu sorunun cevabı &quot;Evet&quot;tir. İnsanların yaratıcısı ve &quot;insanı tanıyan&quot; ilahi kimseler (peygamberler ve imamlar) insanın kalbinin ve ruhunun da g&ouml;z, kulak ve dili olduğunu bildirmişlerdir. Ancak onun g&ouml;z&uuml;, kulağı ve dili kendi t&uuml;r&uuml;ndendir. İnsanın nefsi, sırlarla dolu bir varlık olup kendi zatının batınında (i&ccedil;inde) &ouml;zel bir hayatı vardır. Nefsin, kendisinin &ouml;zel bir &acirc;lemi vardır. O &acirc;lemde hem nur vardır, hem de zulmet; hem sefa ve aydınlık vardır, hem de kırgınlık ve bulanıklık; hem g&ouml;rme ve işitme vardır, hem k&ouml;rl&uuml;k ve sağırlık. Ancak, o &acirc;lemin nur ve zulmeti d&uuml;nya alemindeki nur ve zulmet t&uuml;r&uuml;nden değildir. Allah&#39;a, kıyamet g&uuml;n&uuml;ne, n&uuml;b&uuml;vvete ve Kur&#39;&acirc;n&rsquo;a iman, nefs &acirc;leminin nurudur. Allah-u Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Ona (Hz. Muhammed&#39;e) inananlar, destek olup savunanlar, yardım edenler ve onunla birlikte indirilen nuru izleyenler, işte kurtuluşa erenler onlardır.&quot;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyurmaktadır: &quot;Size Allah&#39;tan bir nur ve apa&ccedil;ık bir kitap da geldi.&quot;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor: &quot;Allah kimin g&ouml;ğs&uuml;n&uuml; İslam&#39;a yarıp-a&ccedil;mışsa, artık o, Rabbinden olan bir nur &uuml;zerindedir, (&ouml;yle) değil mi? Fakat Allah&#39;ın zikrinden (yana) kalpleri katılaşanların vay hallerine. İşte onlar, apa&ccedil;ık bir sapıklık i&ccedil;indedirler.&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Allah-u Teala bize İslam&#39;ın, Kur&#39;an&#39;ın, imanın, İslam ahk&acirc;mı ve kanunlarının b&uuml;t&uuml;n&uuml;n&uuml;n nur olduğunu ve bunları izlemenin kalbi nurlandıracağını bildirmektedir. Ger&ccedil;ekten de insan bunlarla bu d&uuml;nyada kalbi nurlandırırsa, ahiret yurdunda bunun sonucunu (m&uuml;k&acirc;fatını) g&ouml;r&uuml;r. Yine Allah-u Teala bize, k&uuml;f&uuml;r&uuml;n, nifağın, g&uuml;nahın, hakka isyan etmenin zulmet ve karanlık olduğunu, bunların kalbi siyahlaştırıp bulandırdığını ve insanın, bunların sonucu ve cezasını Ahiret yurdunda g&ouml;receğini bildirmiştir. Peygamberler de, halkı k&uuml;f&uuml;r&uuml;n zulmetlerinden &ccedil;ıkarıp iman ve nur ortamına sokmak i&ccedil;in g&ouml;nderilmişlerdir. Nitekim Allah <a>Te&acirc;la</a><a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\">[HH1]</a>&nbsp;<a href=\"../Zeytun/ppahlak-kalp.htm#_msocom_1#_msocom_1\">[HH1]</a>&nbsp; buyuruyor ki:</p>\n\n<p>\n	&quot;Bu, Rabbinin izniyle insanları karanlıklardan nura &ccedil;ıkarmak i&ccedil;in sana indirdiğimiz bir kitaptır.&quot;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35</a>]</p>\n\n<p>\n	M&uuml;&rsquo;minler bu d&uuml;nyada iman, nefsi temizleme ve tezkiye etme, ahlak&icirc; değerler, Allah&#39;ın zikri ve iyi amellerin nuruyla kalp ve nefislerini nurlandırırlar. Batın&icirc; g&ouml;z ve kulaklarıyla hakikatleri g&ouml;r&uuml;r, işitir ve kemal derecelerinde Allah&#39;a yakınlığa doğru hareket ederler. B&ouml;yle nefisler, bu d&uuml;nyadan g&ouml;&ccedil;t&uuml;kleri zaman nur, mutluluk, neşe ve g&uuml;zellik alıverirler ve ahiret &acirc;leminde de bu d&uuml;nyada hazırladıkları nurdan faydalanırlar. Allah-u Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;O g&uuml;n, m&uuml;&rsquo;min erkekler ile m&uuml;&#39;min kadınları, nurları &ouml;nlerinde ve sağlarında koşarken g&ouml;r&uuml;rs&uuml;n. Bug&uuml;n sizin m&uuml;jdeniz, i&ccedil;inde ebedi kalıcılar olarak altından ırmaklar akan cennetlerdir. İşte b&uuml;y&uuml;k kurtuluş ve mutluluk budur.&quot;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Evet, ahiret yurdunun nuru, bu &acirc;lemde hazırlanmalıdır; bu y&uuml;zden k&acirc;firler ve m&uuml;nafıklar ahiret &acirc;leminde nursuz olurlar. Kur&#39;an-ı Kerim ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot; O g&uuml;n, m&uuml;nafık erkekler ile m&uuml;nafık kadınlar, m&uuml;&rsquo;minlere derler ki: (Ne olur) Bir g&ouml;z atın, sizin nurunuzdan birazcık alıp-yararlanalım. Onlara arkanıza (d&uuml;nyaya) d&ouml;n&uuml;n de bir nur arayıp bulmaya &ccedil;alışın, denilir.&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	HADİSLERDE KALP</p>\n\n<p>\n	Din &ouml;nderleri ve ger&ccedil;ek &quot;insan tanıyan&quot;lar (peygamberler ve imamlar) insanların kalpleri hakkında &ccedil;ok g&uuml;zel konulara değinmişlerdir. Burada onlardan bir kısmını belirtmeyi yararlı g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Bazı hadislerde kalpler &uuml;&ccedil; kısma ayrılmıştır. &Ouml;rneğin İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Kalp &uuml;&ccedil; kısma ayrılır. Birinci kısım hayırlı hi&ccedil;bir şeyi idrak etmeyen ters kalptir; bu kalp k&acirc;fir kimsenin kalbidir. İkinci kısım kendisinde siyah bir nokta olan kalptir; b&ouml;yle bir kalpte hayır ve şer s&uuml;rekli savaş ve &ccedil;ekişme halindedir. Onlardan hangisi daha g&uuml;&ccedil;l&uuml; olursa kalbe o galip gelir. &Uuml;&ccedil;&uuml;nc&uuml; kısım a&ccedil;ık kalptir; bu kalpte hi&ccedil;bir zaman s&ouml;nmeyecek bir ışık ve nur vardır. Bu ise m&uuml;&#39;min kimsenin kalbidir.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	İmam Sadık (a.s) babalarından ş&ouml;yle nakletmişlerdir: &quot;Kalp i&ccedil;in hi&ccedil;bir şey g&uuml;nahtan daha k&ouml;t&uuml; değildir. Kalp g&uuml;nahla karşılaşır ve onunla savaşır, nihayet g&uuml;nah kalbe &uuml;st&uuml;n gelir ve onu terse &ccedil;evirir.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	İmam Seccad (Zeyn-ul Abidin) (a.s) bir hadiste ş&ouml;yle buyuruyor: &quot;İnsanın d&ouml;rt g&ouml;z&uuml; vardır. İki (zahir&icirc;) g&ouml;z&uuml;yle din ve d&uuml;nyasıyla ilgili şeyleri g&ouml;r&uuml;r ve iki (batın&icirc;) g&ouml;z&uuml;yle de ahiretle ilgili şeyleri g&ouml;r&uuml;r. Allah-u Teala kulunun hayrını istediği zaman gayb &acirc;lemini ve ahiretle ilgili olan şeyleri g&ouml;rmesi i&ccedil;in kalbinin iki g&ouml;z&uuml;n&uuml; a&ccedil;ar ve eğer kulunun hayrını istemezse onun kalbini kendi haline bırakır.&quot;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyorlar: &quot;Kalbin iki kulağı vardır; iman ruhu, yavaş&ccedil;a onu iyi işlere davet eder; şeytan ise yavaş&ccedil;a k&ouml;t&uuml; işlere &ccedil;ağırır. Onlardan hangisi diğerine galip gelirse kalbi kendi işgaline ge&ccedil;irir.&quot;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	İmam Sadık (a.s) Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle naklediyor: &quot;K&ouml;rl&uuml;klerin en k&ouml;t&uuml;s&uuml; kalbin k&ouml;r olmasıdır.&quot;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyurmuşlardır: &quot;İnsanın kalbinde beyaz ve a&ccedil;ık bir nokta vardır. Eğer g&uuml;nah işlerse onda siyah bir nokta oluşur; daha sonra t&ouml;vbe ederse, siyah nokta giderilir; ancak hala g&uuml;nah işlemeye devam edecek olursa siyah noktalar tedricen fazlalaşır ve nihayet beyaz noktaların tamamını &ouml;rter. Bu durumda b&ouml;yle bir kalbin sahibi asla iyiliğe d&ouml;nmez ve Allah-u Teala&#39;nın Kur&#39;&acirc;n-ı Kerim&#39;de buyurduğu şu ayetin kapsamına girer: &quot;Hayır onların kazanmakta oldukları, kalpleri &uuml;zerinde pas tutmuştur.&quot;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Hz. Ali&#39;den (a.s) ş&ouml;yle naklediliyor: &quot;Her kimin takvası az olur da haramdan iyice ka&ccedil;ınmazsa kalbi &ouml;l&uuml;verir; kalbi &ouml;len kimse ise cehenneme girer.&quot;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Hz. Ali (a.s) oğluna ş&ouml;yle vasiyet etmiştir: &quot;Oğulcağızım! Fakirlik belalardan biridir. Ondan daha k&ouml;t&uuml;s&uuml; v&uuml;cudun hasta olmasıdır; kalbin hasta olması ise v&uuml;cudun hasta olmasından daha k&ouml;t&uuml;d&uuml;r. Rızkın ve malın bolluğu Allah&#39;ın nimetlerinden biridir. Ondan daha &uuml;st&uuml;n&uuml; v&uuml;cudun sağlıklı oluşudur ve ondan da &uuml;st&uuml;n&uuml; kalbin takvalı olmasıdır.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle naklediliyor: &quot;Hz. Davud (a.s) Allah-u Teala&#39;ya: &ldquo;Allah&#39;ım, b&uuml;t&uuml;n padişahların hazinesi vardır, &ouml;yleyse senin hazinen nerededir?&rdquo; diye arzedince, Allah-u Teala Hz. Davud&#39;a cevaben ş&ouml;yle buyurdu: Benim Arş&rsquo;tan daha b&uuml;y&uuml;k, K&uuml;rs&uuml;&rsquo;den daha geniş, Cennet&rsquo;ten daha g&uuml;zel kokulu ve meleklerden daha g&uuml;zel bir hazinem vardır. O hazinenin arzı (yeri) marifettir, seması imandır, g&uuml;neşi şevktir, ayı muhabbettir, yıldızları ilhamlar ve Allah&#39;ın tevecc&uuml;hleridir; bulutları akıl, yağmuru rahmet, meyve ve tomurcukları itaat, meyvesi ise hikmettir. Benim hazinemin d&ouml;rt kapısı vardır: Birincisi ilim, ikincisi akıl, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; sabır, d&ouml;rd&uuml;nc&uuml;s&uuml; razılıktır. Bilin ki, benim hazinem (m&uuml;&rsquo;min kullarımın) kalbidir.&quot;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	İl&acirc;hi &quot;kalp tanıyıcılar&quot; (peygamberler ve imamlar) bu hadislerde kalp hakkında &ccedil;ok g&uuml;zel noktalara değinmişlerdir Biz burada onların bazılarını aktarmakla yetineceğiz. Bazı hadisler, &quot;kalpleri&quot; &uuml;&ccedil; kısma ayırmışlardır:</p>\n\n<p>\n	1- K&acirc;firin Kalbi: K&acirc;firin kalbi hakkında buyurmuşlardır ki: O, terstir ve onda hi&ccedil;bir şekilde hayır yoktur. B&ouml;yle bir kalp kendinin asıl fıtratından sapmış olup yukarı &acirc;leme bakmaz, sadece d&uuml;nya işlerine bakar. Dolayısıyla Allah&#39;ı ve ahiret &acirc;lemini idrak edemez. Onun hakkında hayır, iyilik ve salah d&uuml;ş&uuml;n&uuml;lemez. Zira hayır işler, ancak Allah&#39;a doğru ve onun rızasını kazanmak i&ccedil;in olursa, Allah&#39;a yakınlık ve kemal derecelerinde yer alır. Ama k&acirc;fir, Allah&#39;ı idrak etmemek i&ccedil;in kalbini terse &ccedil;evirmiştir ve d&uuml;nyadan başka bir hedefi yoktur. O, Allah&#39;a yakınlaşmayı değil, d&uuml;nyaya kavuşmayı ister. B&ouml;yle bir kalbin asıl g&ouml;z&uuml; vardıysa da, artık kendi g&ouml;z&uuml;n&uuml; k&ouml;r etmiş ve hakikatlerin en barizini, yani &acirc;lemin yaratıcısını g&ouml;rememekte, idrak edememektedir. Dolayısıyla bu d&uuml;nyada k&ouml;r ve imansız olduğu gibi ahiret &acirc;leminde de k&ouml;r olarak haşredilecektir. Bu d&uuml;nyada d&uuml;nya işlerine g&ouml;n&uuml;l verdiği i&ccedil;in ahiret &acirc;leminde de ona kalacak tek şey bu tutkunluğu olacaktır. Ancak, ahirette bunu bulamayacak ve aradığını elde edememenin ateşinde yanacaktır. B&ouml;yle bir kalpte iman nuru parlamaz; bilakis tam aksine bu kalp kararmış olur.</p>\n\n<p>\n	2- M&uuml;&#39;minin Kalbi: K&acirc;firin kalbi karşısında m&uuml;&#39;minin kalbi k&acirc;mil ve salihtir. M&uuml;&#39;minin kalbinin kapısı y&uuml;ce &acirc;leme ve gayb &acirc;lemine doğru a&ccedil;ıktır. Onda iman meşalesi yanmakta olup asla s&ouml;nmez. Kalbinin her iki g&ouml;z&uuml; g&ouml;r&uuml;r; gayb &acirc;lemini ve ahiretle ilgili şeyleri işte o iki g&ouml;z&uuml;yle g&ouml;r&uuml;r. B&ouml;yle bir kalp s&uuml;rekli kemale, cemale, mutlak hayra, yani Allah-u Teala&#39;ya tevecc&uuml;h eder ve ona yakınlaşmayı diler. O, sadece Allah&#39;ı ister. Ahlak&icirc; değerler ve iyi amelle O&#39;na doğru hareket eder ve O&#39;nu arar. B&ouml;yle bir kalp Arş&rsquo;tan ve K&uuml;rs&uuml;&rsquo;den daha geniştir, Cennet&rsquo;ten daha iyidir; Allah&#39;ın hazinesi ve ilahi nurların parlayış yeri olabilir. B&ouml;yle bir kalbin yeri Allah&#39;ı tanımaktır, seması imandır, g&uuml;neşi likaullah şevkidir, ayı Allah sevgisidir, meyveleri ise ibadet ve itaattir. Akıl, m&uuml;&#39;minin v&uuml;cudunda hakimiyet bulmuş olursa, Allah&#39;ın rahmet yağmurunu kalbe doğru indirir. B&ouml;yle bir kalpte Allah&#39;tan ve Allah&#39;ın yakın meleklerinden başka hi&ccedil; kimsenin ve hi&ccedil; bir şeyin yeri yoktur. O; nur, neşe, şevk, mutluluk ve sefa ile doludur ve ahiret &acirc;leminde de mahşere bu haliyle &ccedil;ıkarılacaktır.</p>\n\n<p>\n	3- Daima Değil, Kimi Zaman G&uuml;nah İşleyen M&uuml;&#39;minin Kalbi: B&ouml;yle birinin kalbi ne karanlıktır ve ne de bağlı. Bilakis iman nuru vesilesiyle aydınlanmış olup kemali ve ilahi feyzi almak i&ccedil;in a&ccedil;ılmıştır. Ancak g&uuml;nah vesilesiyle onda siyah bir nokta oluşmuştur. Dolayısıyla bu vesileyle şeytan onda yer etmiştir. Batın&icirc; g&ouml;z&uuml; k&ouml;r olmamıştır, ancak g&uuml;nah neticesinde hasta olmuş ve k&ouml;rl&uuml;k tehlikesiyle karşı karşıya kalmıştır. B&ouml;yle bir kalbin kapısı hem meleklerin y&uuml;z&uuml;ne a&ccedil;ıktır, hem de şeytanların... Melek iman ge&ccedil;idinden girer ve onu hayra davet eder. Şeytan ise siyah ge&ccedil;itten n&uuml;fuz eder ve onu k&ouml;t&uuml;l&uuml;ğe davet eder. Melek ve şeytan b&ouml;yle kalpte s&uuml;rekli savaş ve kavga halindedirler. Melek, iyi amelle kalbin b&uuml;t&uuml;n&uuml;n&uuml; kendisi işgal edip şeytanı dışarı &ccedil;ıkarmak ister. Şeytan da g&uuml;nah işleyerek kalbi siyah ve daha siyah etmek, meleği ondan dışarı kovmak ve kalbin b&uuml;t&uuml;n&uuml;ne musallat olarak iman ge&ccedil;idini tamamen kapamaya &ccedil;alışır. Bu ikisinden biri b&uuml;y&uuml;k bir &uuml;st&uuml;nl&uuml;kle diğerine galip gelinceye kadar devamlı savaşır ve &ccedil;ekişirler. İnsanın batın&icirc; ve uhrev&icirc; hayatı buna bağlıdır ve işte burada nefisle cihad gereklilik kazanmaktadır. İleride bu konudan bahsedeceğiz İnşaallah.</p>\n\n<p>\n	KALBİN KATILAŞMASI</p>\n\n<p>\n	İnsanın kalbi ilk başta sefa, nuraniyet, şefkat ve has rahmete sahiptir. Kendi t&uuml;r&uuml;nden olan diğer insanların ve hatta hayvanların bile ıstırap ve rahatsızlığından rahatsız olur. Kendi t&uuml;r&uuml;nden olan diğer insanların da mutlu ve rahat yaşamalarını ister ve diğerlerine bağışta bulunmaktan zevk alır. Kendi p&acirc;k fıtratıyla Allah&#39;a tevecc&uuml;h eder. İbadet ve duadan, Allah&#39;a dert d&ouml;k&uuml;p i&ccedil;ini a&ccedil;maktan ve hayır işler yapmaktan zevk alır ve g&uuml;nah işlemekten &ccedil;abucak m&uuml;teessir ve pişman olur.</p>\n\n<p>\n	Eğer fıtratın davetini kabul eder de ona uygun bir şekilde davranacak olursa, g&uuml;nden g&uuml;ne daha sefalı, daha nurlu, daha şefkatli ve daha merhametli olur. İbadet ve dua vasıtasıyla g&uuml;nden g&uuml;ne ibadete, duaya ve Allah ile &uuml;nsiyet kurmaya daha fazla alaka duyar. Ancak eğer kendinin i&ccedil;ten gelen duygularını g&ouml;rmezlikten gelir ve onların aksine hareket edecek olursa, bu duygular tedricen noksanlaşmaya başlar, yavaş yavaş tamamen s&ouml;n&uuml;p mahvolabilir. Eğer diğerlerinin karşılaştığı acı manzaraları ve onların başlarına gelen vakıaları g&ouml;r&uuml;r de bir tepki g&ouml;stermezse, tedricen onlarla &uuml;nsiyet kurar ve onları g&ouml;rmekten zerrece etkilenmez; bilakis diğerlerinin fakirliğinden, a&ccedil;lığından, zaafa uğratılmasından ve hatta onların hapsedilip işkence g&ouml;rmesinden ve &ouml;ld&uuml;r&uuml;lmesinden zevk alıp sevinecek kadar al&ccedil;alabilir.</p>\n\n<p>\n	İnsan ilk başta g&uuml;nah işlemekten rahatsız ve pişman olur. Ancak eğer bir kere g&uuml;nah işleyecek olursa ikinci defası i&ccedil;in daha hazırlıklı olur ve ikinci g&uuml;nahtan sonra da &uuml;&ccedil;&uuml;nc&uuml; g&uuml;nah i&ccedil;in... G&uuml;nah işlemeye devam edecek olursa, g&uuml;nah işlemekten pişmanlık duymak bir yana dursun, bilakis onu bir zafer bilip sevinecek bir hadde ulaşır. B&ouml;yle kimselerin kalbi siyahlaşmış, değişmiş ve Kur&#39;an-ı Kerim&#39;in ve rivayetlerin de deyişiyle katılaşmıştır. Şeytan kalbini işgal etmiş ve Allah&#39;ın yakın meleklerini dışarı &ccedil;ıkarmıştır. Kurtuluş kapıları onların y&uuml;z&uuml;ne bağlanmıştır. Artık onların t&ouml;vbe edip d&ouml;nmelerine bir &uuml;mit kalmamıştır.</p>\n\n<p>\n	Allah Te&acirc;la Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyurmaktadır: &quot;Onlara, zorlu azabımız geldiği zaman yalvarmaları gerekmez miydi? Ama onların kalpleri katılaştı ve şeytan onlara yapmakta olduklarını &ccedil;ekici (s&uuml;sl&uuml;) g&ouml;sterdi.&quot;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor: &quot;Fakat Allah&#39;ın zikrinden (yana) kalpleri katılaşmış olanların vay hallerine! İşte onlar apa&ccedil;ık bir sapıklık i&ccedil;indedirler.&quot;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor: &quot;Her m&uuml;&rsquo;minin kalbinde beyaz bir nokta vardır. Eğer g&uuml;nah işler ve o g&uuml;nahı ikinci kez tekrarlayacak olursa, onda siyah bir nokta oluşur. G&uuml;nah işlemeye &ouml;ylece devam edecek olursa, o siyah nokta tedricen b&uuml;y&uuml;r ve kalbin beyazlığını tamamen &ouml;rter. Bu durumda b&ouml;yle bir kalbin sahibi asla Allah&#39;a doğru y&ouml;nelmez. Allah-u Teala&#39;nın Kur&#39;an-ı Kerim&#39;de: &quot;Asla, hayır! Onların kazanmakta oldukları, kalpleri &uuml;zerinde pas tutmuştur&quot; buyurmasından maksadı da budur.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Hz. Ali&#39;den (a.s) ş&ouml;yle naklediliyor: &quot;İnsanın g&ouml;z&uuml;n&uuml;n yaşının kurumasının tek sebebi kalbinin katılaşmasıdır. Ve kalbinin katılaşmasının tek sebebi ise fazla g&uuml;nah işlemesidir.&quot;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuşlardır: &quot;D&ouml;rt şey insanın bedbahtlığının nişanelerindendir: G&ouml;z yaşının kuruması, kalbinin katılaşması, rızkını kazanmak i&ccedil;in fazla hırslı olması ve g&uuml;nah işlemeye ısrar ve devam etmesi.&quot;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Dolayısıyla Masum İmamlar (a.s), dualarında kalbin katılaşmasından Allah&#39;a sığınıyorlar:</p>\n\n<p>\n	İmam Seccad (Zeyn-ul Abidin) ş&ouml;yle buyuruyorlar: &quot;Allahım! Katılaşmış kalbi sana şik&acirc;yet ediyorum; vesveseler vasıtasıyla devamlı değişmekte olan, g&uuml;nah ve &ccedil;irkin huy giyinen kalpten ve senin korkundan kuruyan (ağlamayan) ve kendisini sevindiren şeye tamah eden g&ouml;z&uuml; sana şikayet ediyorum.&quot;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Binaenaleyh, kalbinin sağlığına ve kendi saadetine ilgisi olan bir kimse, k&uuml;&ccedil;&uuml;k bile olsa g&uuml;nah işlemekten ciddi bir şekilde ka&ccedil;ınmalı ve tedricen iyi işlere alışması, i&ccedil;indeki nur ve sefanın &ouml;ylece devam edip m&uuml;kemmelleşmesi ve kalbinin Allah&#39;ın meleklerinin yeri olması i&ccedil;in kendi nefsini, devamlı ibadet, dua, Allah&rsquo;la m&uuml;nacat etme, şefkatli ve merhametli olma, diğerlerine ihsan ve yardım etme, mahrumları ve mazlumları savunma, iyilik severlik, hayır işlerde yardımlaşma, adalet severlik ve adaleti yayma gibi iyi işlere zorlamalıdır.</p>\n\n<p>\n	KALP DOKTORLARI</p>\n\n<p>\n	Daha &ouml;nce kalplerin de v&uuml;cut gibi sağlık ve hastalığı olduğunu ve insanın uhrevi saadetinin sağlıklı bir kalple &ouml;lmesine bağlı olduğunu g&ouml;rd&uuml;k. Şimdi bilmemiz gereken şey ise, kalbin sağlık ve hastalığından haberdar olmak, onun hasta olduğunu anlayabilmek i&ccedil;in hastalık belirtilerini tanıyarak, hastalığın &ouml;n&uuml;n&uuml; almak; ayrıca nefsan&icirc; sağlığa sahip olmak i&ccedil;in &ccedil;aba harcamak amacıyla bu hastalıkların sebeplerini tanımak ve &ldquo;acaba bu konuda bağımsız olabilir miyiz, yoksa peygamberlere mi ihtiyacımız var?&quot; sorusunun cevabını verebilmektir.</p>\n\n<p>\n	Nefsin &ouml;zel yaratılışı ve bu melek&ucirc;t&icirc; varlıkta var olan esrar ve rumuzlar hakkında bizim yeteri kadar bilgimiz olmadığında hi&ccedil; ş&uuml;phe yoktur. Esasen kendimizin nefsan&icirc; ve batın&icirc; hayatımızdan haberimiz yoktur. Nefsin hastalanmasına sebep olan etkenleri iyice tanımıyor, hastalığın belirtilerini de iyi teşhis edemiyoruz. Nefis hastalıklarının &ccedil;eşitli ve muhtelif t&uuml;rleri ve onları tedavi etmenin yolları hakkında da yeteri kadar bilgiye sahip değiliz. Dolayısıyla bize bu yolda kılavuzluk ve &ouml;nderlik etmeleri i&ccedil;in peygamberlerin olması gerekmektedir. Peygamberler, ilahi feyz ve teyidlerle nefislerin dert ve dermanını iyi bilen, ruhların ger&ccedil;ek doktorları ve uzmanlarıdırlar. Onlar vahiy mektebinde, &quot;insanı ve ruhu tanımış&quot;, bu melek&ucirc;t&icirc; varlığın esrar ve sırlarından tamamen bilmektedirler. Tekam&uuml;l&uuml;n ve Allah&rsquo;a doğru seyredip y&uuml;kselmenin doğru yolunu iyi tanımakla birlikte, sapmanın&nbsp; illet ve sebeplerinden de iyice haberdardırlar. Dolayısıyla onlar, insanlara bu zor yolu katetmekte yardımcı olup onları sapıklıktan alıkoyabilirler.</p>\n\n<p>\n	Evet, peygamberler, tarih boyunca insanlara, tıp doktorlarının hizmetlerinden &ccedil;ok daha fazla ve değerli yardımlarda bulunan ilahi tabiblerdir. Ruhun melek&ucirc;t&icirc; cevherini keşfederek insanlara tanıtan ve onların insan&icirc; şahsiyetlerini ihya eden, peygamberlerdir. İnsanları, maarif, maneviyat ve ahlak&icirc; değerlerle tanıştıran, seyr, s&uuml;l&ucirc;k ve Allah&#39;a yaklaşmanın yolunu insanlara g&ouml;steren onlardır. İnsanları Allah ve gayb &acirc;lemi ile tanıştıran, nefisleri yetiştirmek, tezkiye ve ıslah etmek yolunda &ccedil;aba harcayan onlardır. İnsanların arasında maneviyet, şefkat, muhabbet, değer ve g&uuml;zel &ouml;zellikler bulunuyorsa, ilahi tabiblerin ve bilhassa peygamberlerin sonuncusu olan Resulullah&#39;ın (s.a.a) s&uuml;rekli &ccedil;aba ve gayretlerinin sonucudur. Eğer peygamberler olmasaydı, insanların durumu kesinlikle b&ouml;yle olmazdı.</p>\n\n<p>\n	Evet, peygamberler beşeriyetin ger&ccedil;ek&ccedil;i ve değerli tabibleridirler; dolayısıyla hadislerde tabib olarak tanıtılmışlardır.</p>\n\n<p>\n	Hz. Ali (a.s) Resul-i Ekrem (s.a.a)&nbsp; hakkında ş&ouml;yle buyuruyor: &quot;Muhammed (s.a.a) nefisleri tedavi etmek i&ccedil;in s&uuml;rekli&nbsp; &ccedil;aba harcayan seyyar bir tabibdi. (Yaraları, &ccedil;ıbanları tedavi etmek ve hastalıkları gidermek i&ccedil;in) merhemleri ve ameliyat gere&ccedil;lerini hazırlayıp uygun yerlerde kullanıyordu. K&ouml;r kalplere, sağır kulaklara ve lal dillere şifa veriyordu. O; ila&ccedil;larını, insanların gaflet edip şaşırdıkları yerlerde ve hikmet nurundan yararlanarak, hakikat ve maarifi elde etmemiş olan, bu y&uuml;zden ot yiyen hayvanlar gibi ve yine sert taşlar gibi yaşayan kimseler hakkında kullanıyordu.&quot;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	&quot;İmam, bir hekimdir ki ilacıyla hastalarını dolaşır durur; yaralarına merhem sarar; gereken yaraları dağlayıp yakar; bereleri onarır; hastalara ila&ccedil; sunar; k&ouml;r g&ouml;n&uuml;lleri, sağır kulakları, lal dilleri iyileştirir, sağlığa kavuşturur. Hikmet ışıklarıyla ışıklanmayan, karanlıkları aydınlatan bilgi aleviyle tutuşup aydınlanmayan, otlayan d&ouml;rt ayaklı hayvanlara benzeyen, katı taşları, kayaları andıran, gaflete d&uuml;şm&uuml;ş, hayrete uğramış, ilimlenemeyenleri ilacıyla iyileştirmek i&ccedil;in arar, bulur.&quot;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Kur&#39;an-ı Kerim şifa verici bir ila&ccedil; olarak tanıtılmıştır. Allah-u Teala Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyuruyor: &quot;Rabbinizden size bir &ouml;ğ&uuml;t, sinelerde olana bir şifa geldi.&quot;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Başka bir yerde ise ş&ouml;yle buyuruyor: &quot;Kur&#39;&acirc;n&#39;dan m&uuml;&#39;minler i&ccedil;in şifa ve rahmet olan şeyleri indirmekteyiz.&quot;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Hz. Ali de (a.s) Kur&#39;an-ı Kerim hakkında ş&ouml;yle buyurmuşlardır: &ldquo;Kur&#39;an&#39;ı &ouml;ğrenin. O, s&ouml;zlerin en g&uuml;zelidir; h&uuml;k&uuml;mlerini belleyin; &ccedil;&uuml;nk&uuml; bu belleyiş g&ouml;n&uuml;llerin ilkbaharıdır. Işığıyla şifa bulun; &ccedil;&uuml;nk&uuml; o, g&ouml;n&uuml;llere şifadır.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Başka bir yerde ş&ouml;yle buyuruyor: &quot;Bilin ki şu Kur&#39;&acirc;n, &ouml;ğ&uuml;d&uuml;nde aldatmayan, yol g&ouml;stermede insanı azdırmayan, s&ouml;yleyişte yalan s&ouml;ylemeyen bir &ouml;ğ&uuml;t&ccedil;&uuml;d&uuml;r. Kur&#39;&acirc;n&#39;la oturup kalkan, doğrulukta, fazla bir şeye ulaşmayan, k&ouml;rl&uuml;kte noksana erişmeden oturup kalkar. Bilin ki hi&ccedil; kimseye Kur&#39;an&#39;dan sonra bir ihtiya&ccedil;, bir yoksulluk gelip &ccedil;atmaz; hi&ccedil; kimseye ona uyduktan sonra bir zenginlik ulaşmaz. Dertlerinize O&#39;ndan şif&acirc; dileyin; g&uuml;&ccedil;l&uuml;klerinize O&#39;ndan yardım isteyin; &ccedil;&uuml;nk&uuml; O en b&uuml;y&uuml;k derde bile dev&acirc;dır ki, bu da k&uuml;f&uuml;rd&uuml;r, nif&acirc;ktır, azgınlıktır, sapıklıktır. Allah&#39;tan Kur&#39;an&#39;la dilediğinizi dileyin; O&#39;nunla Allah&#39;a y&ouml;nelin; O&#39;nu vesile ederek halktan bir şey isteyin; &ccedil;&uuml;nk&uuml; kullar, Allah&#39;a, O&#39;na benzer, O&#39;nun değerine denk değerli başka bir şeyle y&ouml;nelemezler.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Evet, Resul-i Ekrem (s.a.a) nefislerin en &uuml;st&uuml;n tabibidir. Bizim derdimizi iyi tanımış, i&ccedil;imizdeki dertlerimize en iyi şifa olan Kur&#39;an&#39;ı getirmiş, onu bize teslim etmiştir. Ayrıca her t&uuml;rl&uuml; nefsan&icirc; hastalıklar, o hastalıkları &ouml;nleme ve tedavi etmenin yolları, Resul-i Ekrem&#39;den (s.a.a) ve m&acirc;sum imamlarımızdan gelen hadislerde beyan edilmiştir. Dolayısıyla, eğer biz kendi nefsimizin sağlık ve saadetine ilgi duyuyorsak Kur&#39;an&#39;dan ve hadislerden yararlanmalı ruh ve nefsimizin sağlığı i&ccedil;in &ccedil;aba harcamalıyız. Kur&#39;&acirc;n-ı Kerim&#39;den, Resulullah (s.a.a) ve M&acirc;sum İmamlar&rsquo;ın (a.s) rehberliklerinden yararlanarak nefsan&icirc; hastalıklarımızı tanımalı ve onları tedavi edip gidermek i&ccedil;in ciddi bir şekilde &ccedil;aba harcamalıyız. Eğer bu hayat&icirc; konuda ihmalk&acirc;r davranacak olursak, b&uuml;y&uuml;k bir ziyana uğrar ve ahiret aleminde onun acı sonucuyla karşılaşırız.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"2\" width=\"100%\" />\n</div>\n\n<div>\n	<hr align=\"left\" size=\"2\" width=\"100%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1] - Hac/46</a></p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]- Araf/179.</a></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]- Tevbe/87.</a></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]- M&uuml;cadele/2</a>2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]- Nahl/22.</a></p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]- Nahl/108.</a></p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]- Tevbe/64.</a></p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]- Teğabun/11.</a></p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]- Kaf/37.</a></p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]- Kehf/28.</a></p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]- Re&#39;d/28.</a></p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]- Feth/4.</a></p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]- Tevbe/45.</a></p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]- Hadid/27.</a></p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]- Enfal/62-63.</a></p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]- &Acirc;l-i İmran/1559.</a></p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]- Şuera/193,194.</a></p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]-&nbsp; Bakara/97.</a></p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]- Necm/11.</a></p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]- Ş</a>uera/88-89.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]- Kaf/38.</a></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]- Kaf/31-33.</a></p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]- Bakara/10.</a></p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]- Tevbe/125.</a></p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]- Ahzab/12.</a></p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]- Maide/52.</a></p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27] - Şuera/88-89</a></p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]- Taha/125,126.</a></p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]- Hac/46.</a></p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]- İsr&acirc;/12.</a></p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]- İsr&acirc;/97.</a></p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]- A&#39;raf/157.</a></p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]- Maide/15.</a></p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]- Zumer/22.</a></p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]- İbrahim/1</a>.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]- Hadid/12.</a></p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]- Hadid/13.</a></p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]- Bihar-ul Envar, c.70, s.51.</a></p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]- Bihar-ul Envar, c.70, s.54.</a></p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]- Bihar-ul Envar, c.70, s.53.</a></p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]- Bihar-ul Envar, c.70, s.53.</a></p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]- Bihar-ul Envar, c.70, s.51.</a></p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]- Usul-u Kafi, c....., s.273.</a></p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]- Nehc-&uuml;l Bela</a>ga.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]- Bihar-&uuml;l Envar, c.70, s.51.</a></p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]- Bihar-&uuml;l Envar, c.70, s.59.</a></p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]- Enam/43.</a></p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]- Zumer/22.</a></p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]- Bihar-ul Envar, c.73, s.361.</a></p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]- Bihar-ul Envar, c.73, s.354.</a></p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]- Bihar-ul Envar, c.73, s.349.</a></p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]- Mefatih-ul Cenan, M&uuml;nacat-us Saniye.</a></p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]-</a> Nehc-ul Belaga, Hutbe: 108.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54] - Nehc-&uuml;l Belağa, 261</a></p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]- Yunus/557.</a></p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]- İsr&acirc; / 82.</a></p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]- Nehc-&uuml;l Belaga, Hutbe: 110.</a></p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]- Nehc-&uuml;l Belağa, Hutbe: 176.</a></p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\">\n			<p>\n				&nbsp;<a href=\"../Zeytun/ppahlak-kalp.htm#_msoanchor_1#_msoanchor_1\">[HH1]</a></p>\n		</div>\n	</div>\n</div>','Kur’an’da Kalp','','publish','closed','open','','kuranda-kalp','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2988',0,'post','',0),(2989,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p align=\"right\">\n	Ebulfazl Şukuri</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	En &ouml;nemli ilimlerden birisi Kur&#39;an ilimleri&#39;dir/ Kur&#39;an ilimleri i&ccedil;inde de en &ouml;nemlisi ilm-i m&uuml;fredat yani ayetlerde kullanılan kelimeleri tanıma ilmidir. Kur&#39;an-ı Kerim Allah&#39;ın kelamıdır. Allah&#39;ın kelamı u&ccedil;suz-bucaksız okyanus gibidir. Onun y&uuml;ce mana ve maksatlarının derinliklerine girmek m&uuml;fredat&#39;ı ya da kelimeleri anlamakla olur ancak. &Ouml;rneğin: Kur&#39;an&#39;da mecazlar, m&uuml;teşabihler, m&uuml;teradifler, Kur&#39;an&#39;ın m&uuml;şterek ve mu&#39;rabları vb. gibi bu kelimelerdendir. M&uuml;sl&uuml;manların Kur&#39;an&#39;ın m]fradatını &ouml;zellikle zor ayetlerini tanıma zarureti hakkında Masum (a.s)&#39;dan hadisler rivayet olunmuştur. Ama şimdiye kadar bu konuda istenilen şekilde teorik olarak herhangi bir &ccedil;alışma yapılmamıştır. Birka&ccedil; b&ouml;l&uuml;mden oluşan elinizdeki bu yazı, konuyu tekmil etmek i&ccedil;in yapılan acizane bir &ccedil;alışmadır.</p>\n\n<p>\n	1. B&Ouml;L&Uuml;M</p>\n\n<p>\n	İLM-İ M&Uuml;FREDAT&#39;IN TANIMI</p>\n\n<p>\n	Her kitabın muhtevası onun ilmini teşkil etmektedir. Bu ilimler c&uuml;mlelerden c&uuml;mleler kelimelerden ve kelimeler de harflerden oluşmaktadır. Buna g&ouml;re diğer bir adı m&uuml;fredat olan &quot;kelimeler&quot; bir kitabın muhtevasının temelini oluşturmaktadır. Hatta bir kitabın m&uuml;rekkeplerini bilmek onun m&uuml;fredatını bilmeden m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Kur&#39;an-ı Kerim Allah tarafından, vahiy yoluyla nazil olan k&acirc;mil bir kitaptır. Onun da m&uuml;fredat ve m&uuml;rekkebatı vardır. Kur&#39;an&#39;ın marifetler deryasına dalmak ve m&uuml;rekkabat&#39;ı anlamak i&ccedil;in m&uuml;fredatın manalarını bilmek gerekir. Kur&#39;an&#39;ın m&uuml;fredat ve m&uuml;rekkebatını tam olarak tarif etmek ve ikisinin arasında ki farklılıkları belirlemek &ccedil;ok da kolay bir şey değildir. &Ccedil;&uuml;nk&uuml; bu iki terimin gen&#39;ış mefhumları vardır, ki bunların bazıları birbirlerine benzemektedirler. Bu y&uuml;zden &quot;m&uuml;fredat&quot; konusun da, başlangı&ccedil;ta mantıklı ve esasi bir tarif sunmak gerekmektedir.</p>\n\n<p>\n	H.K. 8. yy&#39;da yaşayan M&uuml;sl&uuml;man ansiklopedi yazarlarından Allame Şemsuddin Amuli, Kur&#39;an&#39;ı tefsir edenlerin uyması gereken şartları saydığında, bu şartlardan birinin &quot;ilm-i m&uuml;fredat&quot;ı olduğunu s&ouml;yl&uuml;yor.(1)</p>\n\n<p>\n	Rağıb-i İsfahani (&Ouml;. 503 H.K.) &quot;ilm-i m&uuml;fredat&quot; deyimini &quot;Kur&#39;an&#39;ın lafz-i ilmi&quot;nin bir dalı olarak belki de ilk olarak kullanan kimsedir. O &quot;Kur&#39;an&#39;ın kelimelerinin tefsir ve şerhi&quot; alanında yazdığı değerli eserini &quot;M&uuml;fredat&quot;e diye adlandırmıştır.</p>\n\n<p>\n	&quot;M&uuml;fedat&quot; yalnızca Kur&#39;an&#39;ın kelimelerini i&ccedil;eren bir s&ouml;zl&uuml;kt&uuml;r. Rağıb ilm-i m&uuml;fredat&#39;ın, Kur&#39;an&#39;ın lafzi ilimlerinin bir dalı olduğu konusunda ş&ouml;yle diyor: &quot;Kur&#39;an&#39;ın ilimlerin i&ccedil;inde ilk olarak &ouml;ğrenilmesi gereken ilim &quot;ilm-i m&uuml;fredat&quot;tır. Bu ilim i&ccedil;inde de de &quot;Elfaz-ul M&uuml;frede; yani &quot;tekil kelimeleri araştırıp &ouml;ğrenmek &ouml;tekilere g&ouml;re daha &ouml;nceliklidir. Kur&#39;an&#39;ın m&uuml;fredatının ehemmiyeti bir evin yapılmasında kerpi&ccedil;in sahip olduğu ehemmiyet gibi dir. İlm-i m&uuml;fredat&#39;ın faydası ve işlerliliği yanlızca Kur&#39;an ilimleriyle sınırlı değildir. Şer-i meselelerin t&uuml;m&uuml;nde bu ilmin yeri vardır. Kur&#39;an&#39;ın kelimeleri arap dilinin &ouml;z&uuml;d&uuml;r. Fakihler ve hekimler ahkam ve hikmetlerinde ona dayanmaktadırlar. Şairler ve yazarlarda ondan ilham alıyorlar...&quot; (2)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Rağib&#39;da burada &quot;ilm-i m&uuml;fredat&quot; terimini kullanıyor. Ama bu konuda ortaya bellir bir tarif koymamaktadır. Kur&#39;an ilimlerine ait dolaylı olarak bir tarif yapmış ve bunu da yeterli saymıştır. Buna g&ouml;re onun s&ouml;zlerinin baş taraflarını g&ouml;z &ouml;n&uuml;ne aldığımız da ilm-i m&uuml;fredat-ı Kur&#39;an&#39;ın kelimelerinin anlamlarının bilmek&quot; şeklinde tanımladığını s&ouml;yleyebiliriz. Dolayısıyla kıraat, iştikak (bir kelimenin başka bir şekile girmesi) vb. gibi m&uuml;fredatın asıl olmayan konularından bu ilim de bahsedilmez. Ama o daha sonra kelimelerin birbirleriyle olan ilişkileri, m&uuml;stearit, m&uuml;ştakkat vb. gibi asıl olmayan konularınında ilmi m&uuml;fredata ait olduğunu s&ouml;ylemektedir. (3) Kelimelerin birbirleriyle olan ilişkilerini ilm-i m&uuml;fredat&#39;tan saydığı i&ccedil;in bu konuda ayrıca bir kitap da yazmıştır. Bunun asıl olmayan konulardan olduğunu biliyoruz. Ama Rağıb&#39;a g&ouml;re ilm-i m&uuml;fredat&#39;ın alanı geniş olduğu i&ccedil;in bu ilimde kelimelerin manaları ve ona ait yan meseler, Kur&#39;anda onların nasıl kullanıldığı ve birbirleriyle olan irtibatlarını kapsamına almaktadır. Bunlar da genel olarak Kur&#39;an&#39;ın maarifini oluşturuyorlar. Bununla birlikte Rağıb &quot;M&uuml;fredat-ul elfaz-il Kur&#39;an&quot; adlı kitabında ilm-i m&uuml;fredatin b&uuml;t&uuml;n dallarına değinmemiştir.</p>\n\n<p>\n	Allame Şemsuddin Amuli de, ilm-i m&uuml;fredat&#39;ın hakkında Rağıb&#39;le hemen hemen aynı g&ouml;r&uuml;ş&uuml; paylaşmaktadır. O, Kur&#39;an&#39;ın ilmi m&uuml;fredat&#39;ının &uuml;&ccedil; ana dala ayırmış ve lugat,, iştikak ve hat ilimlerininde Kur&#39;an&#39;ın m&uuml;fredat ve elfaz&#39;ına ait olduğu kanısındadır. Kur&#39;an&#39;ın &quot;hat&quot;tına ait bahisler E&#39;cam (harflere nokta koyma işi) resm-ul hat ve hatta kıraat gibi konularıda i&ccedil;ermektedir. Bunlar yan konulardır. Amuli&#39;nin m&uuml;fredat hakkında ki g&ouml;r&uuml;ş&uuml; genel olarak bundan daha geniştir. Ona g&ouml;re bir kelimenin manasını onunla aynı manada olan başka bir kelimeyle birlikte a&ccedil;ıklama ilim değildir. O, ilm-i m&uuml;fredat&#39;ta kelimelerin ger&ccedil;ek ve tam manasını bilmek ve tefsir etmek gereğine inanmakatdır. Bu konuda s&ouml;ylediği ibaret aynen ş&ouml;yledir:</p>\n\n<p>\n	6. Kaide: Kelimelerin manalarının Beyanı: Bil, Fars&ccedil;a, T&uuml;rk&ccedil;e ya da başka bir dilden bir kelimenin manası sorulduğunda verilen cevap o kelimenin manası değildir. O cevap onunla eş anlamlı olan başka bir kelimedir ki o kelime daha meşhur ve daha tanınmıştır.</p>\n\n<p>\n	&Ouml;rneğin, &quot;Ma, &quot;Ab&quot;, &quot;Su&quot; ve &quot;Pani&quot; kelimelerinin manaları birdir. &quot;Suya&quot; Araplar &quot;Ma&quot;, İranlılar &quot;Ab&quot;, T&uuml;rkler &quot;Su&quot; ve Hidistanlılar &quot;Pani&quot; derler. &Ouml;teki dillerde de başka kelimelerle s&ouml;ylenmektedir.&nbsp; &quot;Su&quot; bir maddedir. Bir&ccedil;okları bunun zor bir şey olduğunu bilmiyorlar. &Ouml;yleki &quot;Allah&quot; nedir diye sorduklarında &quot;Tanrı&quot; diye cevap veriyorlar. Halbu ki &quot;Allah&quot; ile &quot;Tanrı&quot;nın eş anlamlı kelimelerdir. Allah&#39;ın manası şudur: &quot;O &ouml;yle bir zat&#39;tır ki ibadete m&uuml;stehak&#39;tır.&quot; (4)</p>\n\n<p>\n	Amuli&#39;nin s&ouml;zleri umumi olup, Kur&#39;an-ı Kerim&#39;in kelime ve m&uuml;fred&#39;lerinede şamil olmaktadır. Ona g&ouml;re kelimeler bir dilde veya bir ka&ccedil; dilde eşanlamlarını s&ouml;ylemek ilm-i m&uuml;fredata ve onun meselelerine ait olmasına rağmen, ilm-i m&uuml;fredat ve bu ilmin alimleri ger&ccedil;eğe g&ouml;re haraket etme g&ouml;r&uuml;ş&uuml;ndedirler. Yani onlara g&ouml;re bir kelimenin ger&ccedil;ek mana ve mefhumu olduğu şekilde a&ccedil;ıklanmalıdır.</p>\n\n<p>\n	Yine h.k. 8.y.y.&#39;ın alimlerinden olan Celaleddin ... &quot;Mevaki-ul Ulum min Mevaki-un Nucum&quot; adlı kitabından Kur&#39;ani ilimleri altı b&ouml;l&uuml;me ayırmıştır ki onlardan herbiri &ccedil;eşitli dallara ayrılmaktadır. 4. ve 6. b&ouml;l&uuml;mleri&nbsp; ise Kur&#39;an&#39;i ilimlerin kelimelerine ayırmıştır ki ilm-i m&uuml;fredattır. Onun bu konudaki ibaretleri ş&ouml;yledir:</p>\n\n<p>\n	4) Kelimeler: Kelimeler yedi kısma ayrılmaktadır: Garip, Muarreb, Mecaz, M&uuml;şterek, M&uuml;teradif, İstiare ve Teşbih...</p>\n\n<p>\n	6) Kelimelere bağlı olan manalar: Bunlar da beş kısma ayrılmaktadırlar: Fasl, vasl, icaz, etnab ve kasr. Bunlardan başka bazı kısımlarda var ki bu b&ouml;l&uuml;me dahil değildirler. Onlar: İsimler, k&uuml;nye, lakaplar ve m&uuml;phemlerdir.&quot; (5)</p>\n\n<p>\n	Kur&#39;an ilimleri, ..... kitabına g&ouml;re 54 &ccedil;eşittir. (6)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ...... kelimeler ve kelimeler bağlı manalar arasında fark koymuştur. &Ccedil;&uuml;nk&uuml; onları b&ouml;l&uuml;m b&ouml;l&uuml;m ayırmıştır. O, isim, k&uuml;nye, lakaplar gibi m&uuml;fredatın konularından bazılarını bir başlık altında getirememiştir. Halbuki, onların hepsi ilm-i m&uuml;fredat&#39;ın konularındandır. Bundanda anlaşılıyor ki ... ilm-i m&uuml;fredat&#39;ın mefhumu hakkında belirgin bir tasavvura sahip değildir.... Sonra g.y.y. yaşayan Celaleddin Suyuti (D.T. 849)&#39;de değerli eseri &quot;el Tahbir fi ilm-i Tefsir&quot;, ..... kitabını temel olarak yazmıştır. O bu kitabında Kur&#39;an ilimlerinin 102 &ccedil;eşit olduğunu s&ouml;yl&uuml;yor. (7)</p>\n\n<p>\n	Suyuti &quot;el-Tahbir&quot; den sonra ondan daha geniş ve daha uzun kitabı &quot;el-itgan fi ulum-il Kur&#39;an&quot; yazdı. O, bu kitapta Kur&#39;an ilimlerinin, bazılarını birbirlerine katarak 80 tane olduğunu s&ouml;yl&uuml;yor. (8)</p>\n\n<p>\n	Suyuti&#39;nin &quot;itgan&quot; da Kur&#39;an ilimleri hakkında ki değerlendirmesi &ccedil;ok d&uuml;zenli değildir. İlm-i m&uuml;fredat&#39;ın meselelerini bir ka&ccedil; b&ouml;l&uuml;m de ve değişik yerlerde getirmiştir. Bazen &ouml;rnek vermektede hataya d&uuml;şm&uuml;şt&uuml;r. Bir yerde &quot;ilm-i m&uuml;fredat&quot;la &quot;ğarib-ul Kur&#39;an&quot;nın aynı şeyler olduğunu s&ouml;yl&uuml;yor. &Ouml;rneğin, 36. b&ouml;l&uuml;mde (fi ğarib b&ouml;l&uuml;m&uuml;) ilm-i m&uuml;fredat&#39;ın genel konularını işlemiştir. Oysa &quot;Garib-ul Kur&#39;an&quot; ilim-i m&uuml;fredat&#39;ın dallarından yalnızca birisidir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Suyuti, s&ouml;z&uuml; edilen metninde, ilmi m&uuml;fredat&#39;ın konularını genel olarak &quot;ğarib-ul Kur&#39;an&quot; başlığı altında getirmiştir. Bu da yanlış bir iştir. O başka bir yerde &quot;m&uuml;redat&quot; deyimini kullanmışsa da, bundan anlaşılır bir mana &ccedil;ıkmadığı gibi ilm-i m&uuml;fredatla da hi&ccedil; bir alakası yoktur. B&uuml;t&uuml;n bunlar Suyuti&#39;nin ilm-i m&uuml;fredat-ı ğarib-ul Kur&#39;an&#39;la aynı şey olarak tasavvur ettiğini g&ouml;stermektedir. O hi&ccedil; bir zaman Rağıb&#39;ın ilm-i m&uuml;fredatı tasavvur ettiği a&ccedil;ık bir tasavvura sahip olmadı.</p>\n\n<p>\n	Birinci b&ouml;l&uuml;m&uuml; kısaca ş&ouml;yle &ouml;zetleyebiliriz:</p>\n\n<p>\n	Eski ve yeni kitapları incelediğimiz zaman, ilm-i m&uuml;fredat&#39;ı tam olarak tanımlayan bir tarif bulamadık. Bu ilmin konuları, kaynaklar da dağınık bir şekilde gelmiştir. Hatta bu dallar ayrı ayrı tarif edilmesine rağmen, onun aslı yani ilmi m&uuml;fredat tarif edilmemiştir. Rağıb İsfahani gibi bazı alimler &ouml;rneklerle onu tanıtmaya &ccedil;alışmışlarsa da bu yeterli olmamıştır. Bununla birlikte alimlerin Kur&#39;an&#39;ın lafzı ilimleri hakkında ki yazılarına dikkat ettiğimizde ilm-i m&uuml;fredat i&ccedil;in ş&ouml;yle bir tanım yapabiliriz:</p>\n\n<p>\n	&quot;İlmi m&uuml;fredat, yanlızca Kur&#39;an&#39;ın kelimelerini (m&uuml;fredat) k&ouml;k- iştikak kelimenin hangi manaya geldiği, kelimeler arasındaki m&uuml;nasebetler, hat sanatı, kelimenin telafuz şekli, onun mecaz olup- olmadığı gibi y&ouml;nlerini ele alan bir ilimdir. Garib-ul Kur&#39;an onun en &ouml;nemli dallarındandır.</p>\n\n<p>\n	2. B&ouml;l&uuml;m</p>\n\n<p>\n	İLM-İ M&Uuml;FREDAT&#39;IN KUR&#39;AN&#39;I İLİMLER ARASINDAKİ YERİ</p>\n\n<p>\n	Kur&#39;an-ı Kerim bir&ccedil;ok insani ve islami bilimlerin kaynağıdır. Kur&#39;an ilmine ait olan ilimlerin ne olduğu ve ne kadar olduğu konusunda ihtilaf vardır. Bazıları herşeyde olduğu gibi Kur&#39;an ilimlerinin birleşik kelime olmayan kısmı hakkında da m&uuml;balağa ederek onun sayısının 77,450 olduğunu s&ouml;yl&uuml;yorlar. Birleşik kelimeleri de g&ouml;z &ouml;n&uuml;ne aldığımızda onları saymak &ccedil;ok zor olacaktır.(11) Celaleddin.... Kur&#39;an ilimlerini 50 ayırmıştır.</p>\n\n<p>\n	Suyuti &quot;el- Tahbir fi ulum-il Kur&#39;an&quot; adlı kitabında Kur&#39;an ilminin 102 &ccedil;eşit olduğunu s&ouml;yl&uuml;yor. Daha sonra bu kitabı tekrar g&ouml;zden ge&ccedil;irip&nbsp; &quot;el-itkan fi ulum-il Kur&#39;an&quot; adlı eserini yazdığında Kur&#39;an ilimlerinin 80 &ccedil;eşit olduğunu s&ouml;ylemektedir.(12) Bu sayı daha ger&ccedil;ek&ccedil;idir. Kur&#39;an&#39;ın ilimleri &ccedil;ok dikkatli ve titiz bir şekilde d&uuml;zenlendiği zaman &quot;ilm-i m&uuml;fredat&#39;ın nasıl bir konuma sahip olduğu ortaya &ccedil;ıkacaktır. Buna g&ouml;re Kur&#39;an&#39;ı ilimlerin b&uuml;t&uuml;n yan konularını, &uuml;&ccedil; ana başlık altında toplayabilirz:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın tarihi ilimleri</p>\n\n<p>\n	2- Kur&#39;an&#39;ın kanuni ilimleri</p>\n\n<p>\n	3- Kur&#39;an&#39;ın tefsiri ilimleri</p>\n\n<p>\n	Kur&#39;an&#39;ın tarihi ge&ccedil;mişini inceleyen ilimler Kur&#39;an&#39;ın tarihi ilimleri sınıfında ya almaktadırlar. Kur&#39;an&#39;da olması ya da olmaması gereken kanunlardan bahseden ilimlere Kur&#39;an&#39;ın kanuni ilimleri denmektedir. &Ouml;renğin: Tecvid, hat Kur&#39;an&#39;ın harekeleri... vb. gibi.</p>\n\n<p>\n	Ayetlerin tefsiri, kelimelerin a&ccedil;ıklanması ve genel olarak Kur&#39;an&#39;ın muhtevasından bahseden ilimlere &quot;Kur&#39;an&#39;ın Tefsiri ilimleri&quot; denmektedir. &Ouml;rneğin: Ahkam ayetlerinin tefsiri, ilm-i m&uuml;fredat,... vb. gibi. Bu gruplandırmaya g&ouml;re biz Kur&#39;an-i ilimleri &quot;Lafzi ilimler&quot; ve &quot;Gayrı Lafzi İlimler&quot; diye b&ouml;l&uuml;mlere ayırmıyoruz. &Ccedil;&uuml;nk&uuml; bu durumda ilm-i m&uuml;fredat artık &quot;Lafz-i ilimler&quot; sınıfına girmeyecektir. Ger&ccedil;i bu şekilde bazı mevzular bir&ccedil;ok Kur&#39;an ilminin i&ccedil;ine girebilir, &ouml;rneğin Kur&#39;an&#39;ın hattı konusu hem Kur&#39;an-i ilimler de, hem de tarihi ilimler de bahsolunmaktadır. Bu kanuni durum b&uuml;t&uuml;n ilimlerde vardır. İlm-i m&uuml;fredatı Kur&#39;an&#39;ın kelimelerini tefsir eden &quot;Kur&#39;an&#39;ın tefsiri ilimleri&quot;nden saymak &ccedil;ok uzak bir g&ouml;r&uuml;ş değildir. Bu y&uuml;zden bu ilimleri &quot;Kur&#39;an-ı Kerim&#39;in terimlerinin tefsiri&quot; ilmi diye adlandırıyoruz.</p>\n\n<p>\n	3. B&ouml;l&uuml;m</p>\n\n<p>\n	İLM-İ M&Uuml;FREDAT&#39;IN DALLARI</p>\n\n<p>\n	Bilidinği kadarıyla ilm-i m&uuml;fredata ait konuları ilk olarak dallara ayıran Rağıb İsfahani&#39;dir. O, &quot;M&uuml;fredat-ı Elfaz-il Kur&#39;an&quot; adlı değerli eserinde ilmi m&uuml;fredatı &uuml;&ccedil; ana dala ayırmıştır:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın kelimelerinin manaları ilmi</p>\n\n<p>\n	2- Kelimelerinin birbirleriyle olan ilişkileri ilmi. İştikak, m&uuml;stear, ...vb. gibi.</p>\n\n<p>\n	3- Kur&#39;an&#39;ın eş anlamlı (m&uuml;teradif) kelimeleri&nbsp; ilmi ve onları arasındaki farklılıklar.(13)</p>\n\n<p>\n	Rağıb&#39;den sonra h.k.7.&nbsp; asrın alimlerinden &quot;el-Tevfa&quot; diye meşhur olan S&uuml;leyman Abdul Kavi Sarsari Bağdadi&quot; Kur&#39;an&#39;ın ilm-i m&uuml;fredatını ve onun dallarını daha geniş ve daha ilmi bir şekilde ele almıştır. O, &quot;el-iksir fi ilm-il Tefsir&quot; adlı eserinde ilm-i m&uuml;fredat&#39;ı teorik olarak en d&uuml;zenli şekilde yazmıştır. Et-Tevfa b&uuml;t&uuml;n ilimleri &uuml;&ccedil; ana gruba ayırmıştır: 1- Dini ilimler, 2- Bedeni ilimler, 3- Yaşam ilimleri. Dini ilimleri de olara saymıştır. Kur&#39;an ilimleri&#39;nin kendiside bir &ccedil;ok dallara ayrılmaktadır. El- Tevfa, Kur&#39;an ilimlerini, lafzi ilimler ve manevi ilimler diye ikiye ayırmıştır. Lafzi ilimleri de yine iki ana gruba b&ouml;lm&uuml;şt&uuml;r: &quot;Kelimelerin tanımı&quot; ve &quot;Birleşik kelimeler&#39;in tanımı&quot;. &quot;Kelimelerin tanımı&quot; ya da &quot;ilm-i m&uuml;fredat&quot; adlı b&ouml;l&uuml;m&uuml; de d&ouml;rt ana gruba ayırmıştır:</p>\n\n<p>\n	1- İlm-ul Garib</p>\n\n<p>\n	2- Tesrif ilmi</p>\n\n<p>\n	3- Harekeler ilmi</p>\n\n<p>\n	4- Kıraatları tanıma ilmi.</p>\n\n<p>\n	El- Tevfi&#39;nin ibareti ş&ouml;yledir:</p>\n\n<p>\n	&quot;İlm-i Kur&#39;an ya lafzı b&ouml;l&uuml;m&uuml; şunlardır: İlm-ul Garib: Bu ilim kelimeleri tanıma ilmidir. &Ouml;rneğin: Humeze, lumeze, vasaka, asas vb. gibi.</p>\n\n<p>\n	Tesrif ilmi: Kelimelerin &ccedil;eşitli değişimini zaman y&ouml;n&uuml;nden&nbsp; &Ouml;rneğin: (zerebe=vurdu), (yezribu=vuruyor), vb. gibi, fazlalık y&ouml;n&uuml;nden &ouml;rneğin: (iztereb=iztirablı oldu) ve daha başka y&ouml;nlerden ele almaktadır.</p>\n\n<p>\n	Harekeler ilmi: Bu ilim, kelimelerin sonlarındaki hareke ve s&uuml;kununu incelemektedir...</p>\n\n<p>\n	Kıraatları tanıma ilmi: Bu ilmin kanunu yedi tane kıraat imamlarından naklolan kıraatları incelemektıir.&quot;(14)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere et-Tevfi&#39;nin gruplandırması, Rağıb&#39;ınkiyle tamamen farklıdır. Bazı y&ouml;nlerden ise daha d&uuml;zenlidir. O, ilm-i m&uuml;fredat&#39;ın bazı dallarını birbirine katarak 4 ana grup haline getirmiştir. B&uuml;t&uuml;n bunlara rağmen yine de ilm-i m&uuml;fredat&#39;ın bir &ccedil;ok dalı el-Tevfi&#39;nin gruplandırmasında yer almamaktadır. Mesela, Kur&#39;an&#39;ın m&uuml;teradifleri, fihrist ilimleri, muarrabler, l&uuml;ğatlar, mecazlar gibi konular. Bunları onun gruplandırmasının i&ccedil;ine yerleştirme imkanı olsa bile, bu iş &ccedil;ok zordur. Bu y&uuml;zden ilm-i m&uuml;fredat hakkında daha geniş bir gruplandırma yapmak ve onun dallarını ayrı ayrı tanıtmak gerekiyor. &quot;Kuran&#39;ın ilm-i m&uuml;fredatı&quot; aşağıdaki şekilde dallara ayırabiliriz:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın manaları (Kur&#39;an&#39;ın kelime ve edatlarının manaları)</p>\n\n<p>\n	2- Kur&#39;an&#39;ın Ğaribleri</p>\n\n<p>\n	3- Kur&#39;an&#39;ın Muarrebleri</p>\n\n<p>\n	4- Kur&#39;an&#39;ın Luğatları&nbsp;</p>\n\n<p>\n	5- Kur&#39;an&#39;ın kıraatları</p>\n\n<p>\n	6- Kur&#39;an&#39;ın İştikak ve Kelimelerinin Arasındaki İlişkileri</p>\n\n<p>\n	7- Kur&#39;an&#39;ın Mecazları</p>\n\n<p>\n	8- Kur&#39;an&#39;ın Harekeleri</p>\n\n<p>\n	9- Kur&#39;an&#39;ın Vucuh ve Nezairi</p>\n\n<p>\n	10- Kur&#39;an&#39;ın M&uuml;teşabihleri</p>\n\n<p>\n	11- Kur&#39;an&#39;ın Fihristleri</p>\n\n<p>\n	Bunlar ilm-i m&uuml;fredat&#39;ın ana dallarıdır. Şimdi bunların herbirini kısaca inceleyelim:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın manaları ilmi (ilm-ul Meani)</p>\n\n<p>\n	M&uuml;fredat&#39;ın bu dalı isim, fiil ve edat gibi Kur&#39;an&#39;ın kelimelerini genel olarak a&ccedil;ıklayıp, tefsir etmektedir. Yine ister ğarib kelimeler ve muarreblerde olsun, isterse normal kelimeler de Kur&#39;an&#39;ın terimlerini manalarını beyan etmektedir. Rağıb&#39;ın yazdığı &quot;M&uuml;fredat&quot; bu alanda yazılmış kitaplara g&uuml;zel bir &ouml;rnektir. Suyuti bu kitabı yanlışlıkla &quot;ğarib-il Kur&#39;an&quot; dalında yazılmış kitaplardan saymıştır.15 Suyuti, &quot;İtkan&quot; adlı kitabının 2. cildinde &laquo;40. B&ouml;l&uuml;m: &quot;M&uuml;fessirin ihtiya&ccedil; duyduğu adatlar&quot;&raquo; başlığı altında Kur&#39;an-ı Kerimde kullanılan &ouml;nemli harf ve adatlardan bahsetmektedir.16</p>\n\n<p>\n	2- Garib-ul Kur&#39;an</p>\n\n<p>\n	İlm-i m&uuml;fredat&#39;ın en &ouml;nemli dallarından birisi &quot;Ğarib-ul Kur&#39;an&quot;dır. Bu konuda bir&ccedil;ok kitaplar yazılmıştır. &quot;Garib&quot; ve &quot;garib-ul Kur&#39;an&quot; terimi hakkında alimler ş&ouml;yle diyorlar:</p>\n\n<p>\n	&quot;Garib, kelime i&ccedil;in kullanıldığında, bilinmeyen anlaşılmayan kelime manlamındadır. Ama insan i&ccedil;in kullanıldığı zaman vatanından ve yakınlarından uzak olan kimse anlamına gelmektedir. Ama onun bu ilimdeki tarifi Ebu Hayyan End&uuml;l&uuml;si&#39;nin &quot;Tuhfet-ul Erib bima fil Kur&#39;an min-el Garib&quot; adlı kitabındaki tariftir. O bu kitapta ş&ouml;yle diyor: Kur&#39;an&#39;ın l&uuml;gatları iki kısımdır.</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de kullanılan bir &ccedil;ok kelime ve terimler arap&ccedil;aya aşina olan herkes tarafından kolayca anlaşılabilen t&uuml;rden değillerdir. Onları anlayabilmek i&ccedil;in geniş ve derin bir şekilde arap&ccedil;ayı bilmek gerekir. &Ouml;rneğin Kur&#39;an&#39;ın Bakara/193 de buyurduğu &quot;Fitne kalmayıncaya dek&quot; ayetinde &quot;Fitne&quot; kelimesinin manası &quot;şirk&quot;tir. Yine &quot;Vasiyet edenin haksızlığa eğilim g&ouml;stereceğinden su&ccedil; işlemesinden &uuml;rk&uuml;p aralarını bulana su&ccedil; yok&quot; (Bakara/182) ayetinde haksızlığa eğilim g&ouml;sterme diye terc&uuml;me edilen &quot;cenef&quot; kelimesi &quot;g&uuml;nah manasına gelmektedir&quot;. A&#39;raf suresinin 26. ayeti olan &quot;Ş&uuml;phe yok ki insan, rabbine karşı pek inat&ccedil;ıdır&quot; ayetinde inat&ccedil;ı diye terc&uuml;me olan &quot;Kenud&quot; kelimesinden maksat ise nimetlere nank&ouml;rl&uuml;kt&uuml;r. &quot;Garib-ul Kur&#39;an&quot; ilminin vazifesi bu gibi kelimelerden neyin kastedildiğini ortaya &ccedil;ıkarmaktır.</p>\n\n<p>\n	Garib-ul Kur&#39;an hakkında ilk olarak kitap yazan &quot;Abdullah b. Abbas&quot;tır. Suyuti &quot;itgan&quot; da bu kitabın tamamını &quot;Ali b. Ebi Talha&quot; dan naklederek yazmıştır.18 Abdullah b. Abbas&#39;tan sonra Eban b. Teğlib&#39;in ilimle uğraştığını s&ouml;yleyebiliriz.</p>\n\n<p>\n	Bu arada şunuda belirtmek gerekir ki, &quot;M&uuml;şk&uuml;l-&uuml;l Kur&#39;an&quot;la &quot;Garib-ul Kur&#39;an&quot; farklı şeylerdir. M&uuml;şk&uuml;l-&uuml;l Kur&#39;an&#39;ın kelime ve deyimlerle pek irtibatı yoktur. O, sadece 20 ayetlerde zahiri olarak belirnen &ccedil;elişkileri incelemektedir.19</p>\n\n<p>\n	Garib-ul Kur&#39;an dalında Secistani ve Tarihi&#39;nin yazdıkları kitaplar gibi &ouml;zel olarak kitaplar yazılmıştır. Tarihi, Secistani&#39;nin kitabını temel alarak kendi kitabını yazmıştır. Bazı kitaplar da Kur&#39;an da ve hadislerde ki garip kelimeler hakkında ortak olarak yazılmışlardır. Buna Tarihi&#39;nin yazdığı &quot;Mecme-ul Bahreyn&quot; i &ouml;rnek verebilirz. O, bu kitabında Kur&#39;an ve hadislerde ki anlaşılması g&uuml;&ccedil; kelime ve terimleri incelemiştir.</p>\n\n<p>\n	3- MUARREB-UL KUR&#39;AN:</p>\n\n<p>\n	Muarreb, Fars, Habeş, Nebti, Rum, Hind vb. gibi dillerden arap&ccedil;aya giren ve aslı arap&ccedil;a olmayan kelimelerdir. Eski ve yeni arap&ccedil;aya bir &ccedil;ok yabancı kelimenin girdiğinden kimse ş&uuml;phe etmemektedir. Ama, bu gibi yabancı kelimelerin Kur&#39;an-ı Kerim&#39;de de olup-olmadığı konusunda Kur&#39;ani ilimler &uuml;zerinde araştırma yapanlar arasında ihtilaf vardır. Bu konuda birka&ccedil; g&ouml;r&uuml;ş ortaya atılmıştır. Onlardan bazıları şunlardır:</p>\n\n<p>\n	A- Bazıları, Kur&#39;an&#39;da hi&ccedil;bir şekilde muarreb (Arap&ccedil;a olmayan) kelimenin olmadığını s&ouml;yl&uuml;yorlar. &Ccedil;&uuml;nk&uuml; Kur&#39;an buyuruyor: &quot;Onu, akıl edesiniz diye arap&ccedil;a olarak Kur&#39;an&#39;da da indirdik.&quot; (Yusuf/2) Bu ayet a&ccedil;ıkca Kur&#39;an&#39;ın arap&ccedil;a olarak indirildiğini g&ouml;stermektedir. Şafii, Ebu Ubeyde b. Muammer b. M&uuml;senna, Kadı Ebubekr, İbn-i Fars ve İbn-i Harir gibiler bu g&ouml;r&uuml;ş&uuml;n taraftarlarıdırlar.20</p>\n\n<p>\n	Hatta ibn-i Fars ş&ouml;yle diyor: Eğer Kur&#39;an&#39;da arap&ccedil;a olmayan kelimeler olsaydı o zaman mucize olmazdı. Onda muarreb kelimeler olsaydı d&uuml;şmanlar, &quot;Kur&#39;an&#39;da yabancı kelime olduğu i&ccedil;in onun gibi bir kitap getiremiyoruz, yoksa getirirdik&quot; derlerdi.&quot;</p>\n\n<p>\n	B- İkinci g&ouml;r&uuml;ş&uuml;n taraftarları ş&ouml;yle diyorlar: Başka dillerden bor&ccedil; kelime almak b&uuml;t&uuml;n dillerde yaygın olan bir şeydir. &Ccedil;&uuml;nk&uuml; ihtiyacı gidermek dili geliştirmek v.s. sebeplerden dolayı bu iş ger&ccedil;ekleşiyordu ve ger&ccedil;ekleşmektedir. Arap&ccedil;a&#39;da bundan istisna değildir. Araplar cahiliyyet d&ouml;neminde komşularıyla ilişkileri olduğundan zaman i&ccedil;inde bir &ccedil;ok kelimeler arap&ccedil;aya girmişti. Bazı kelimeler tam, bazıları da bir kısmının değişmesiyle arap&ccedil;aya d&ouml;n&uuml;ş&uuml;yor ve halkta onu kullanıyordu. B&ouml;ylesi kelimeler arap&ccedil;ada yaygın olduğundan dolayı, onlardan bazıları Kur&#39;an&#39;da da gelmiştir. Bunlar Kur&#39;an&#39;ın murrebleridir. Bu gibi kelimelerin Kur&#39;an&#39;da veya başka bir kitapta olması onu arap&ccedil;a olmaktan &ccedil;ıkarmaz. Kur&#39;an&#39;da muarreblerin olduğu Hz. Ali (a.s), ibn-i Abbas, M&uuml;cahid ve İkrime&#39;den naklolmuştur.21</p>\n\n<p>\n	C- &Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş, bu iki g&ouml;r&uuml;ş&uuml;n birleşimidir. Yani bu g&ouml;r&uuml;ş&uuml;n taraftarları &uuml;steki iki g&ouml;r&uuml;ş arasında bir bağ kurmuşlardır. Onlar ş&ouml;yle diyorlar: &quot;Muarreb-il Kur&#39;an&quot; diye bilinen kelimeler arap&ccedil;a olmayan kelimelerdir. Bunu s&ouml;yleyenlerin g&ouml;r&uuml;ş&uuml; doğrudur. Bununla birlikte bu kelimeler arap&ccedil;aya girdikten sonra harf ve şekil y&ouml;n&uuml;nden &ouml;ylesine bir değişikliğe uğramıştır ki, artık muarreb olmaktan &ccedil;ıkmışlardır. Sonu&ccedil;ta Kur&#39;an&#39;da hi&ccedil;bir yabancı kelime yoktur diyenlerin g&ouml;r&uuml;ş&uuml; de doğrudur. Ebu Mansur Culyaki ve &ouml;ğrencisi Ebu-l Ferec b. Cevzi gibiler bu g&ouml;r&uuml;ş&uuml; benimsemişlerdir.22</p>\n\n<p>\n	Bu konuda başka g&ouml;r&uuml;şler varsa da zayıf oldukları i&ccedil;in aktarmıyoruz.</p>\n\n<p>\n	Yukarıda ki g&ouml;r&uuml;şleirn i&ccedil;inde ikinci g&ouml;r&uuml;ş en doğru g&ouml;r&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; Kur&#39;an&#39;da m uarreb kelimelerin olduğu kesindir. Onların bazıları isimdir &quot;İbrahim&quot; gibi, bazıları &quot;terimdir&quot; &quot;Cibt&quot; gibi, bazılarıda fiildir &quot;İblci&quot; gibi.</p>\n\n<p>\n	Suyuti, Kur&#39;an&#39;ın muarreblerinin 60&#39;tan &ccedil;ok olduğunu s&ouml;yl&uuml;yor ve onları alfbetik sıraya g&ouml;re de d&uuml;zenlemiştir.23 &quot;Kur&#39;an&#39;ın muarrebleri&quot; hakkında kitap yazan alimlerden bazıları şunlardır: Ebu Mansur Culyaki, Celaleddin Suyuti, Ebu-l Berekat Muhammed b. Yahya Rabii vb. gibi.24</p>\n\n<p>\n	4- KUR&#39;AN&#39;IN LUGATLARI</p>\n\n<p>\n	Arap yarımadasında &ccedil;eşitli kabileler vardı. Onların hepsinin dilleri arap&ccedil;a olmasına rağmen &ccedil;eşitli leh&ccedil;elerle sohbet ediyorlardı. Bir kelime kullanımda kabilelere g&ouml;re b&uuml;y&uuml;k değişiklikler g&ouml;steriyordu. Bazen bir kabile bir kelimeyi &ouml;yle bir şekilde kullanıyordu ki başka kabilelerde b&ouml;yle bir kelime bulunmazdı. Burada ş&ouml;yle bir soruyla karşı karşıya gelmekteyiz: Kureyş leh&ccedil;esinin dışında -ister yaşasın, ister kaybolsun- acaba Kenane, Huzeyl, Cerhem, Medha&ccedil;, Kays Aylan, Has&#39;am, Lahm, Ğassan, Temim, Avs, Hazre&ccedil;, Medyen, Ammare, Umman, Hazremevt, vb. gibi leh&ccedil;elerden de Kur&#39;an&#39;da kelimeler varmıdır? Kur&#39;ani ilimlerin alimleri &ccedil;eşitli leh&ccedil;elerden kelimelerin Kur&#39;an&#39;da olduğuna inanıyorlar. Bu konuda &ccedil;eşitli kitaplar yazmışlardır. Bu y&uuml;zden zamanla ilm-i m&uuml;fredat&#39;ın bir dalı haline gelerek &quot;Kur&#39;an&#39;ın lugatlar ilmi&quot; adını almıştır.</p>\n\n<p>\n	Daha &ouml;ncede değindiğimiz gibi bu konuda ilk kitabı yazan Abdullah b. Abbas&#39;tır. Onun yazdığı kitabı Abdullah b. Ali b. Hasnun (&ouml;:386) rivayet etmiştir. Dr. Selahuddin Muncid bu kitabı Beyrut ve Kahire&#39;de bastırmıştır. Abdullah b. Abbas&#39;tan sonra başkalarıda bu konuda telifler yapmışlardır.25</p>\n\n<p>\n	5- KUR&#39;AN&#39;IN HAREKELERİ (E&#39;rab-ul Kur&#39;an)</p>\n\n<p>\n	el-Tevfa &quot;E&#39;rab-ul Kur&#39;an&quot; yada &quot;ilm-ul E&#39;rab&quot; (Kur&#39;an&#39;ın harekeleri)&#39;ı ş&ouml;yle tarif ediyor:</p>\n\n<p>\n	&quot;Bu ilim, kelimelerin sonundaki hareke ve sukunları inceleyen bir ilimdir.&quot;26</p>\n\n<p>\n	E&#39;rab ger&ccedil;ekte terkipli kelimelerin telafuzunu inceleyen bir ilim dalıdır. Bu y&uuml;zden bu ilmin &quot;Kur&#39;an&#39;ın m&uuml;rekkepleri&quot; ne ait olduğu s&ouml;ylenebilir. Ama e&#39;rab (hareke) kelimelerin sonuna sonradan geldiği ve kelimelerin konusu olduğu i&ccedil;in ilm-i m&uuml;fredat&#39;ın bir dalı olarak sayılmıştır. el- Tevfi ilm-ul E&#39;rab&#39;ı ilm-i m&uuml;fredat&#39;ın dallarından sayan birisidir. Ancak, ilm-ul E&#39;rab&#39;ın Kur&#39;an&#39;ın m&uuml;rekkepleriyle olan irtibatı m&uuml;fredlerle olan irtibatından daha &ccedil;oktur. E&#39;rab-ul Kur&#39;an hakkında bir &ccedil;ok kitap yazılmıştır.</p>\n\n<p>\n	6- KUR&#39;AN&#39;IN KIRAAT İLMİ</p>\n\n<p>\n	el-Tevfa ilm-i m&uuml;fredat&#39;ı gruplara ayırırken ş&ouml;yle diyor: &quot;Bu ilim, 7 tane meşhur &quot;Kurra&quot; dan naklolan kıraatları ve onlara sonradan.... eklenen kıraatları inceleyen ilimdir.</p>\n\n<p>\n	Kıraat ilmi, &ccedil;eşitli rivayetlere g&ouml;re, Kur&#39;an-ı Kerim&#39;de ki bazı kelimelerin telafuz şeklini inceleyen bir ilim dalıdır. &Ouml;rneğin &quot;yatharun&quot; kelimesinin okunuşunda ihtilaf vardır. Bazıları bu kelimenin şeddesiz yani &quot;yettehurne&quot; diye okunduğunu s&ouml;yl&uuml;yorlar. Buna g&ouml;re Kur&#39;an&#39;ın kıraat ilmi, kelimelerin nasıl telefuz edildiğine ait bir ilimdir. 7 muteber kıraat &ccedil;eşidi (bir s&ouml;ylentiye g&ouml;re 10 &ccedil;eşittir)nin hepsi Resulullah (s.a.a)&#39;den nakolmuştur. Bu alanda bir &ccedil;ok kitap yazılmıştır.</p>\n\n<p>\n	&quot;el- Teysir fi Kıraat&quot;, &quot;el-Nesr fi Kıraat-il Aşr&quot; vb. gibi.</p>\n\n<p>\n	7- İŞTİKAKLAR VE KUR&#39;AN&#39;DAKİ KELİMELER</p>\n\n<p>\n	el-Tevfa bu ilimden &quot;ilm-i tasrif&quot; diye s&ouml;z etmektedir. İlm-i tasrif, kelimelerin aslının ve olduğu (sarf) kelimenin başka bir kelimeye nasıl d&ouml;n&uuml;şt&uuml;ğ&uuml; (kalp) ve harflerin birbirleriyle nasıl birleştiği (idğam)ni araştıran bir ilimdir. Rağıb İsfahani &quot;M&uuml;fredat&quot; adlı kitabının mukaddimesinde &quot;Kur&#39;an&#39;ın kelimelerinin m&uuml;nasebetleri ilmi&quot; başlığı altına yazdıkları da bu ilmi kapsadığı gibi, ilm-i m&uuml;fredat&#39;ın bir dalınıda oluşturabilir. İbn-i Cevzi&#39;de &quot;F&uuml;nun-ul Efnan&quot; adlı kitabında bu konuda değerli şeyler yazmıştır.27</p>\n\n<p>\n	8- KUR&#39;AN&#39;IN MECAZLARI:</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de mecaz kelime olup-olmadığı hakkında alimler arasında ihtilaf vardır. Onların &ccedil;oğusu Kur&#39;an&#39;da mecaz kelime olduğuna inanıyor ve bunu delilli olarakta ispatlamaktadırlar.</p>\n\n<p>\n	Kur&#39;an&#39;da mecaz kelime olmadığına inananlar de, mecaz&#39;ın bir &ccedil;eşit yalan olduğu, Kur&#39;an&#39;ın b&ouml;yle bir şeyi asla yapmayacağını s&ouml;yl&uuml;yorlar. Bu y&uuml;zden &quot;Kur&#39;an&#39;da mecaz yoktur&quot; diyorlar. Bu g&ouml;r&uuml;ş&uuml;n doğru olduğu s&ouml;ylenmez. &Ccedil;&uuml;nk&uuml; mecaz, yalanın değil, doğru konuşmanıın &ccedil;eşitlerinden biridir. Mecazi olarak konuşmak belağatlı s&ouml;z&uuml;n en g&uuml;zel şeklidir. Alimler, &quot;Mecaz, hakikatten daha beliğdir&quot; demektedirler. Suyuti&#39;nin de dediği gibi, eğer mecazları Kur&#39;an&#39;dan kaldırırsak, onun g&uuml;zelliğinin bir kısmı da kalkmış olur.</p>\n\n<p>\n	Kur&#39;an&#39;da mecaz vardır, bu ink&acirc;r edilemez. &Ouml;rneğin &quot;Şehirden sor&quot; ayeti mecazi bir ayettir. &Ccedil;&uuml;nk&uuml; insan şehirden bir şey soramaz. Ancak orada yaşayan insanlardan soru sorulabilir. Buna g&ouml;re ayetin manası ş&ouml;yle olur: &quot;Şehir halkından sor&quot;. Yine &quot;M&uuml;lk elinde bulunan (Allah) ne y&uuml;cedir&quot;29 ayetinde m&uuml;lk&#39;ten kasıt kudret, saltanat ve tasarruftur. Ayet &quot;Saltanat (kudret) tasarruf ve tedbir, elinde bulunan (Allah) ne y&uuml;cedir&quot; manasına gelmektedir. &quot;Onların kalpleri vardır d&uuml;ş&uuml;nmezler&quot;30 ayetinde de kalpten maksat akıldır.</p>\n\n<p>\n	Alimlerden bazıları mecaz ilmi hakkında ayrı olarak kitap yazdıkları halde, bazılarıda Suyuti&#39;nin itgan&#39;da yaptığı gibi kitaplarının bir b&ouml;l&uuml;m&uuml;n&uuml; bu ilme ayırmışlardır. Mecaz kelimelerde olduğu i&ccedil;in bu ilmi ilm-i m&uuml;fredat&#39;ın dallarından biri olarak sayabiliriz.</p>\n\n<p>\n	9- KUR&#39;AN&#39;DAKİ BENZERLER VE VECİHLER</p>\n\n<p>\n	İlm-i m&uuml;fredat&#39;ın dallarından biri diğeri benzerler ve vecihlerdir. Bu ilmi alimlerden biri ş&ouml;yle tarif ediyor:</p>\n\n<p>\n	&quot;Bu ilim tefsirin kollarındandır. Kur&#39;an&#39;da bir ka&ccedil; yerde gelmiş, harekesi de aynı olan kelimelerin, farklı anlamları vardır. &Ouml;yleyse, bir kelime bir yerde kullanıldığı zaman, onun aynısının başka bir yerde gelmesine benzer, bu kelimelerin manalarının farklı olmasına da vecihler denir. Buna g&ouml;re benzerler &quot;kelimeler&quot;in vecihler ise onların &quot;manaları&quot;dır. Vecihlere ş&ouml;yle bir &ouml;rnek verebiliriz: Hidayetin 17 manası vardır:</p>\n\n<p>\n	1- Sebat manası: &quot;Bizi doğru yola hidayet et&quot;</p>\n\n<p>\n	2- Beyan manası: &quot;Onlar, rablerinden bir hidayet &uuml;zeredirler.&quot;</p>\n\n<p>\n	3- Dua manası: &quot;Her kavim i&ccedil;in bir hidayet edici vardır.&quot;</p>\n\n<p>\n	Benzerlere ise şu &ouml;rnekleri verebiliriz: Bur&ccedil; kelimesi bazen yıldızlar i&ccedil;in kullanılır; &ouml;rneğin: Burcu olan her şeye yıldız denir. Bazen de Nisa suresinin 78. ayetinde olduğu gibi y&uuml;ksek yer anlamında kullanılır: &quot;Her nerede olursanız, &ouml;l&uuml;m sizi bulur; y&uuml;ksek&ccedil;e yerlerde tahkim&nbsp; edilmiş şatolarda olsanız bile.&quot;</p>\n\n<p>\n	Nikah kelimesi bazen evlilik anlamındadır, bazen de hilim ve r&uuml;şd anlamlarına gelmektedir.(32)</p>\n\n<p>\n	Benzerler ve vecihler, Kur&#39;an&#39;ın &ouml;nemli ilimlerindendir. S&uuml;leyman b. mukatil&#39;in bu konuda yazdığı kitap g&uuml;n&uuml;m&uuml;ze kadar gelebilmiştir. Damğani&#39;de bu ilim de g&uuml;zel bir kitap yazmıştır.(33)</p>\n\n<p>\n	10- KUR&#39;AN&#39;IN M&Uuml;TEŞABİHLERİ:</p>\n\n<p>\n	&quot;Kur&#39;an&#39;ın m&uuml;teşabihleri&quot;de ilm-i m&uuml;fredat&#39;ın kollarından dır. Alimler bu konuda kitap yazmışlardır. Onların en iyisi Muhammed b. Hamza b. Nasr-ı Kirmani&#39;nin h.k. 5.yy&#39;da yazdığı &quot;el-Burhan fi m&uuml;teşabih-il Kur&#39;an&quot; kitabıdır. M&uuml;teşabih&#39;ten ama&ccedil; onun zıddı olan &quot;Muhkem&quot; değildir. İlm-i m&uuml;teşabih &ccedil;eşitli sure ve ayetlerde, birbirlerine benzer kelimeleirn incelemesidir. &quot;Doğruların doğruluğunu sormak i&ccedil;in...&quot; (Ahzab/8) ayeti ile &quot;&ccedil;&uuml;nk&uuml; Allah, doğruları, doğrulukları y&uuml;z&uuml;nden m&uuml;kafatlandıracak...&quot; (Ahzab/24) gibi ayetler bunlardandır. Bu ilimde m&uuml;teşabih kelimeleri incelemenin yanı sıra m&uuml;fred olmamasına rağmen m&uuml;teşabih ayetlerden de bahsedilmektedir. &Ccedil;&uuml;nk&uuml; ayetlerin m&uuml;teşabih olmasının sebebi m&uuml;teşabih kelimelerin kullanılmasından dolayıdır. Bu y&uuml;zden Kur&#39;an&#39;ın m&uuml;teşabihleri ilmini ilm-i m&uuml;fredat&#39;ın kollarından saymak gerekir.</p>\n\n<p>\n	11- KUR&#39;AN&#39;IN FİHRİSTLERİ</p>\n\n<p>\n	Cevzi &quot;F&uuml;nun-ul Efnan&quot; da, Suyuti &quot;İtgan&quot; da vs. eski alimler ayet, harf, kelime ve surelerin sayılarının ka&ccedil;tane olduğu gibi sayı işlerinde ve c&uuml;z, hizb, aşr v.s. gibi Kur&#39;an&#39;ın b&ouml;l&uuml;mlere ayrılması hakkında geniş olarak bahsetmişlerdir. Son yıllarda da ayetleri rahat bir şekilde bulmak, onları mevzulara ayırmak gibi alanlarda da b&uuml;y&uuml;k &ccedil;alışmalar yapılmıştır. Fuad Abdulbaki&#39;nin yazdığı &quot;el-Mu&#39;cem-il Mufehres li Elfaz-i Kur&#39;an-il Kerim&quot; bunun &ouml;rneklerinden birisidir. Kur&#39;an-i ilimleri b&ouml;l&uuml;mlere ayırırken bu gibi konuların hepsini bir başlık altında incelemele gerekir. &quot;Kur&#39;an&#39;ın fihristi&quot; teriminden maksat Kur&#39;an&#39;daki ayetleri harfleri, kelimeleri ve surelerin sayıları gibi istatiksel konulardan bahsetmektir. Bu ilim ilm-i m&uuml;fredat&#39;ın dallarından olduğu i&ccedil;n ayrı olarak geniş bir şekilde bahsedilmelidir.34</p>\n\n<p>\n	4. B&Ouml;L&Uuml;M</p>\n\n<p>\n	1. ve 2. y.y.lar da İLM-İ M&Uuml;FREDAT&#39;IN ORTAYA &Ccedil;IKIŞI VE ONUN &Ouml;NC&Uuml;LERİ</p>\n\n<p>\n	Garib-ul Kur&#39;an, Kur&#39;an&#39;ın lugatları, M&uuml;şk&uuml;l-ul Kur&#39;an vb. gibi ilm-i m&uuml;fredat&#39;ın dallarının her biri zaman ge&ccedil;tik&ccedil;e, k&uuml;lt&uuml;rel şartların tesiri, g&uuml;ncel dini ve ilmi ihtiya&ccedil;ların sonucunda ortaya &ccedil;ıkmış ve g&uuml;n ge&ccedil;tik&ccedil;e de gelişmiştir. Kur&#39;an-i ilimlerin bu b&ouml;l&uuml;m&uuml;ne biz &quot;Kur&#39;an&#39;ın kelimelerinin tefsiri ilmi&quot; adını verdik. Bu konunun tarihine girmeden &ouml;nce, bu ilim nasıl ortaya &ccedil;ıktı, ilk olarak kim yada kimler girişimde bulundular s&uuml;nni ve şia&#39;lardan hangileri daha &ouml;nce bu işe başladılar gibi konuları ele almamız gerekiyor.</p>\n\n<p>\n	Kur&#39;an-i ilimlerin eski kaynaklarına (Tefsir-i Taber-i gibi) baş vurduğumuzda ş&ouml;yle bir durumla karşılaşmaktayız: &quot;Peygamber (s.a.a)&#39;in ashabından bazıları islamın ilk yıllarında takvaya ters d&uuml;şmesin diye(!) Kur&#39;an-ı tefsir etmekten &ccedil;ekiniyorlardı. Ebubekir, &Ouml;mer b. Hattap Said b. Museyyib ve tabiinden bazıları bu gruptandır.35</p>\n\n<p>\n	Ebubekr ve &Ouml;mer gibilere verilen nisbet eğer doğru ise s&ouml;ylemek gerekir ki, onların gittiği bu yol Resulullah (s.a.a)&#39;in şahsının ve Ali b. Ebi Talib (a.s), Ubey b. Kaab, İbn-i Mes&#39;ud v.s bazı sahabilerin gittiği yoldan &ccedil;ok farklıdır. &Ccedil;&uuml;nk&uuml; hadis ve tarihi kaynaklar Resulullah (s.a.a)&#39;in emriyle hatta onun yazdırmasıyla ali b Ebi Talib (a.s) gibiler ayetleri te&#39;vil ve tefsir ederleri. Bu &ccedil;ok hadis bunu teyid etmektedir. Onlardan bir ka&ccedil; tanesini &ouml;rnek olarak aşağıda getiriyoruz:</p>\n\n<p>\n	1- Ali b. Ebi Talib (a.s), Talha&#39;ya ş&ouml;yle hitap ediyor:</p>\n\n<p>\n	&quot;Ey Talha! Allah&#39;ın Resulullah (s.a.a)&#39;e nazil ettiği her ayeti o yazdırıyor, bende kendi ellerimle&nbsp; yazıyordum. Allah&#39;ın Resulullah (s.a.a)&#39;e nazil ettiği her ayetin te&#39;vili, helal ve haramlar, had, h&uuml;k&uuml;m ve &uuml;mmetin kıyamete kadar ihtiyacı olan her şey Resulullah (s.a.a) bana yazdırıyordu...&quot; (36)</p>\n\n<p>\n	2- Resulullah (s.a.a)&#39;in vefatından sonra Hz. Ali (a.s) bir zındıkla tartışırken ona ş&ouml;yle buyuruyor: &quot;Kavminin ileri gelenlerine te&#39;vil, tenzil muhkem, m&uuml;teşabih, nasih ve mensuhları olan bir kitap getirdi.....Ama onlar kabul etmediler.&quot; (37)</p>\n\n<p>\n	3- Allame Meclisi, Kur&#39;ani ilimler ve tefsir hakkında bir kitabın Hz. Ali (a.s)&#39;a ait olduğunu s&ouml;yl&uuml;yor. Onu kendi hadis kitabında da getirmiştir.38</p>\n\n<p>\n	Seyid Muhsin Emin bu kitap hakkında ş&ouml;yle diyor: &quot;Bu kitapta 60 &ccedil;eşit Kur&#39;an ilmi vardır. Onların her biri i&ccedil;in bir &ouml;rnekte getirilmiştir.&quot; (39)</p>\n\n<p>\n	Buna benzer hadisler Ehl-i s&uuml;nnet&#39;in kaynaklarında da vardır. Dr. Hasan İbrahim Hasan ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Sahabelerden bazıları Kur&#39;an&#39;ın tefsirini Ali b. Ebi Talib, (a.s)&#39;dan Ablerden &ouml;ğrenmişlerdir. Onlar Resulullah (s.a.a)&#39;den duyduklarının aynısını veya kendi anlayışlarına g&ouml;re tefsir hakkındaki sorulara cevap veriyorlardı. Bunlar tefsir ilminin ilk kurucuları sayılmaktadırlar.&quot; (40)</p>\n\n<p>\n	Hz. Ali b. Ebi Talip (a.s)&#39;ın hutbe, name ve kısa s&ouml;zlerini incelediğimizde ayetlerin tefsiri ve Kur&#39;an&#39;ın m&uuml;fredat&#39;nın şerhine ait temelin ilk olarak O&#39;nun tarafından atıldığını g&ouml;rmekteyiz. Yalnızca Nehc-ul Belağa&#39;da, 130 yerde ayetlerden delil getirilmiştir ki onların bir kısmında Kur&#39;an&#39;ın m&uuml;fredleri a&ccedil;ık bir şekilde tefsir edilmektedir.41 &Ouml;rneğin O (a.s) &quot;fitne&quot; kelimesini ş&ouml;yle tefsir ediyor: &quot;Allahım fitnelerden sana sığınırım&quot; demeyin. &Ccedil;&uuml;nk&uuml; hi&ccedil; kimse tam olarak kendisini fitnelerden uzak tutamaz. &Ouml;yleyse ş&ouml;yle deyin: &quot;Allah&#39;ım saptırıcı fitnelerden sana sığınırım&quot;. Allah Kur&#39;an&#39;da ş&ouml;yle buyuruyor: &quot;Mallarınız ve evlatlarınız sizin i&ccedil;in fitnedir.&quot; Yani Allah sizi mallarınız ve evlatlarınızla imtihan edecektir. B&ouml;ylece sizden Allah&#39;ın rızasına, hışmına ve onun kısmet edişine razı olanla olmayan belli olacaktır. Allah insanları onların kendisinden daha iyi tanımaktadır. Ama bu imtihanlar, sevaba ve cezaya sebep olacak amellerin onlar tarafından yapılması i&ccedil;indir...&quot;42</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere burada Hz. Ali (a.s) Kur&#39;an&#39;ın m&uuml;fredat&#39;ı hakkında a&ccedil;ıklama yapmaktadır. Bu gibi tefsirler Hz. Ali (a.s)&#39;ın s&ouml;zlerinde &ccedil;oktur.</p>\n\n<p>\n	Hz. Ali (a.s) Kur&#39;an&#39;ın m&uuml;fredlerini kendi has metoduna g&ouml;re peygamber-i Ekrem (s.a.a)&#39;in sahabelerinden ilk olarak tefsir eden kimse olarak kabul etmek gerekir. Bu metod O&#39;nun soyundan gelen varislerine de ulaşmıştır. &Ouml;yle ki, Masum imamlar (a.s)&#39;ın hadisleri tefsir etme şekli bu metat &uuml;zerinedir. Abdullah b. Abbasın, hadisleri ve m&uuml;fredleri şerh ve tefsir etmekte Hz. Ali (a.s)&#39;dan en &ccedil;ok yararlanan kimse olduğu s&ouml;ylenmektedir. Abdullah b. Abbas, bu bilgilerine dayanarak, kendisi yeni bir tefsir şeklinin temelini de attı. Arap şiirlerinden de yararlanarak d&uuml;zenli olarak Kur&#39;an&#39;ın ilm-i m&uuml;fredatını d&uuml;zenlemeye nail oldu.</p>\n\n<p>\n	İlm-i M&uuml;fredat&#39;ın Başlangıcı ve 2. y.y&#39;ın Sonuna Kadar Hz. Ali (a.s)&#39;dan Sonra Bu İlme &Ouml;nc&uuml;l&uuml;k Edenler:</p>\n\n<p>\n	İlm-i m&uuml;fredat ve kelimeleri tefsir eden ilk insanın Hz. Ali b. Ebi Talib (a.s) olduğunu s&ouml;yledik. Hz. Ali (a.s) Kur&#39;an&#39;ın ayet ve kelimelerini tefsir etmenin yanı sıra Kur&#39;an&#39;ı tefsir eden m&uuml;fessirlerde yetiştiriyordu. Amacasının oğlu Abdullah b. Abbas bu konuda &ouml;zel bir yere sahipti. Onu ilm-i m&uuml;fredat&#39;ın oluşmasında Hz. Ali (a.s)&#39;dan sonra, &ccedil;aba g&ouml;steren ilk insan olarak sayabiliriz. Onun yetiştirdiği &ouml;ğrenciler h.k.1. ve 2. y.y &#39;larda tefsir ve ilm-i m&uuml;fredat&#39;ı yaymağa başladılar. Aşağıda ilm-i m&uuml;fredat h.k. 1. ve 2. asırlarda &ouml;nc&uuml;l&uuml;k edenlerin bazılarına yer veriyoruz:</p>\n\n<p>\n	1- Abdullah b. Abbas43</p>\n\n<p>\n	Fuad Sezgin gibi bir &ccedil;ok alim, Kur&#39;an&#39;ın kelimelerini ve lugatlarını ilk olarak ciddi bir şekilde tefsiri edenin ibn-i Abbas oluğunu s&ouml;yl&uuml;yorlar. Sezgin ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Abdullah b. Abbas&#39;ın tefsiri Kur&#39;an&#39;ın lugatlarının şerhi ve tefsiri i&ccedil;in yapılan ilk &ccedil;alışmadır Hatta, m&uuml;sl&uuml;manların i&ccedil;inde ilm-i m&uuml;fredat hakkında ilk olarak araştırma yapanın onun olduğunu s&ouml;yleyebiliriz:&quot;44</p>\n\n<p>\n	&Ccedil;eşitli rivayetlerde bir ka&ccedil; Kur&#39;an tefsiri&#39;nin ibn-i Abbas&#39;a ait olduğu s&ouml;yleniyor. O rivayetlerden birisi &quot;Ali b. Ebi Talha&quot;nın hadisidir. Bu hadisi Taberi de kabul etmiştir. Taberi yaklaşık 1000 konuyu ondan nakletmiştir.45</p>\n\n<p>\n	Tefsir-i Taberi&#39;den anlaşıldığına g&ouml;re ibn-i Abbas&#39;ın tefsiri bir luğat ve m&uuml;fredat tefsiridir:</p>\n\n<p>\n	Şia&#39;nın eski ve &uuml;nl&uuml; alimlerinden olan Hişam b. Muhammed b. Saib&#39;de ibn-i Abbas&#39;ın bu tefsirini rivayet etmiştir. Elbette bunun da senedi, Ali b. Ebi Talib&#39;e dayanmaktadır. H.k. 9.y.y &#39;da Mecid-uddin Muhammed Firuz Abadi (&Ouml;. 817 H.K.) ibn-i Abbas&#39;ın tefsirini ayrıca Tenvir-ul Mikbas Min Tefsir-i İbn-i Abbas&quot; adı altında bir araya getirmiştir. Bu kitap Kahire de basılmıştır.46 Dr. Sezgin&#39;in de dediği gibi bu tefsiri ibn-i Abbas&#39;ın kendisi yazmıştır.</p>\n\n<p>\n	İbn-i Abbas&#39;ın ilm-i m&uuml;fredat alanında yazdığı bir diğer kitap &quot;Garib-ul Kur&#39;an&quot;dır. Bu kitabı onun &ouml;ğrencilerinden &quot;A&#39;ta b. Ebi Riyah&quot; (&Ouml;.114) derlemiştir.47&nbsp; Bu kitabın bir n&uuml;shası şu anda T&uuml;rkiye&#39;de Atıf Efendi K&uuml;t&uuml;phanesindedir.</p>\n\n<p>\n	İlm-i M&uuml;fredat alanına ibn-i Abbas&#39;ın yazdığı &uuml;&ccedil;&uuml;nc&uuml; kitap &quot;Mesail-i Nafi&#39; b. Erzak&quot; adlı kitabıdır. İbn-i Abbas bu kitapta, zamanın &quot;hariciler&quot;inin rehberlerinden biri olan &quot;Nafi&#39; b. Erzak&quot;ın l&uuml;gat ve tefsir hakkında sorduğu sorulara cevap vermiştir. 200&#39;e yakın Kur&#39;an&#39;ın m&uuml;şk&uuml;l kelimelerini kapsamaktadır. Suyuti&#39;nin yazdığına g&ouml;re Nafi, &quot;Necdet b. Uveymer&quot; le beraber K&acirc;be&#39;nin yanında ibn-i Abbas&#39;la ilmi olarak savaşmak i&ccedil;in bu soruları sormuş ve hepsinin de cevabını doğru olarak almıştır.48 İbn-i Abbas bu tartışmada, Kur&#39;an&#39;ın m&uuml;şk&uuml;l kelimelerini Cahiliyet d&ouml;neminin şiirleri ve arapların eski diline g&ouml;re şerh ve tefsir etmiştir. &Ouml;rneğin Nafi (Ceddu Rebbina) ayetinde (Cin/3) &quot;Cedd&quot; kelimesinin ne manaya geldiğini sorduğunda ibn-i Abbas ş&ouml;yle cevap verdi:</p>\n\n<p>\n	-&quot;Cedd&quot; kelimesi &quot;azamet&quot; manasına gelmektedir.</p>\n\n<p>\n	-Nafi:</p>\n\n<p>\n	- Bunu delille ispat et. dedi.</p>\n\n<p>\n	İbn-i Abbas da ona şair olan Ummeyye b. Ebi Sallat&#39;ın bir şiirinden delil getirdi.49 Bu şiirde de &quot;Cedd&quot; kelimesi ge&ccedil;miştir. Burada da &quot;Cedd&quot; azamet ve y&uuml;celik manasına gelmiştir.</p>\n\n<p>\n	Bu eserin bir ka&ccedil; nushası elimize ulaşmıştır. Ondan bazı se&ccedil;meler de eski kitaplarda yazılmıştır.50 Bu kitabı &quot;Bana Aişe Abdurrahman&quot; bastırmıştır.51</p>\n\n<p>\n	İbn-i Abbas&#39;ın &quot;ilm-i m&uuml;fredat&quot; alanında yazdığı bir diğer eseri &quot;Kitab-ul Lugat fil Kur&#39;an&quot;dır. Abdullah b. Huseym b. Hasnun&#39;un (D.T. 295) rivayetiyle elimize ulaşmıştır. İbn-i Abbas bu kitapta, Kureyş, Huzeyl, Kenane, Has&#39;am, Hazrec, Eş&#39;ar, Habeş, Nebtiye, Cerhem, Kays-i iylan leh&ccedil;eleri ve Habeşi, Berberi ve Yemeni dillerine ait olan Kur&#39;an lugatlarını incelemiştir. Bu kitabın hat n&uuml;shaları mevcuttur. Selahuddin M&uuml;ncid onu &quot;Lugat-ul Kur&#39;an&quot; adı altında &quot;Mecme-ul İlm-i Arab&quot; adlı dergi de Şam&#39;da daha sonra Beyrut&#39;ta yayınlanmıştır.52</p>\n\n<p>\n	Goldziher&#39;in İbn-i Abbas&#39;ın Tefsirlerindeki Ş&uuml;phesi:</p>\n\n<p>\n	Yahudi Oryantalist Egnas Guldzhair Nafi&#39; b. Erzak&#39;ın ibn-i Abbas&#39;la yaptığı tartışmadan ş&uuml;phe ederek onun bir efsane olduğunu s&ouml;yl&uuml;yor.53 O ibn-i Abbas&#39;a nisbet verilen &ouml;teki tefsir kitaplarından da ş&uuml;phe etmektedir.54</p>\n\n<p>\n	Goldazhair hi&ccedil;bir delile dayanmadan b&uuml;t&uuml;n İslami konularda zihinlere ş&uuml;phe sokmaya &ccedil;alışan birisidir. Onun s&ouml;zlerinin hi&ccedil; bir itibarı yoktur. Dr. Sezgin bunu delillere dayanarak ispat etmiştir. İbn-i Abbas&#39;a nisbet verilen m&uuml;fredat tefsir kitaplarının ona ait olduğuna dair deliller vardır. Onlardan bazıları şunlardır:</p>\n\n<p>\n	1- Lugat ehlinden olan Ebu Ubeyd, Muammer b. Musenna (&Ouml;. 110. H.K.) gibi b&uuml;y&uuml;k alimler onların ibn-i Abbas&#39;a ait olduğunu s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	2- Eski bir &ccedil;ok m&uuml;sl&uuml;man alim her zaman ibn-i Abbası&#39;ın tefsirine m&uuml;racaat eder ve onu kaynak olarak g&ouml;sterirlerdi. Eğer onun ravisi olan Ali b. Ebi Talha dan ş&uuml;phe ediliyorsa da bunun sebebi Ali b. Ebi Talha, İbn-i Abbas&#39;ın kitabını onun kendisine okumadığından dolayıdır.</p>\n\n<p>\n	3- İbn-i Abbas&#39;a nisbet verilen b&uuml;t&uuml;n kitaplarda&nbsp; ş&uuml;phe olduğunu farzetsek bile, Muhammed b. Cerir Taberi&#39;nin kendi tefsirin de naklettiği -ve yaklaşık 1000 tne meselenin olduğu- b&ouml;l&uuml;mde hi&ccedil; ş&uuml;phe ve teredd&uuml;t yoktur. &Ccedil;&uuml;nk&uuml; onları bu tefsirden ayırırsak ibn-i Abbas&#39;ın tefsiri ortaya &ccedil;ıkacaktır.</p>\n\n<p>\n	4- Onun ibn-i Erzak&#39;la yaptığı tartışmalarda bazı alametler var ki, bu kitapların ona ait olduğunu doğrulamaktadır. &Ouml;rneğin orada Resulullah (s.a.a)&#39;den ve bazı sahabelerden hadisler nakletmiştir.</p>\n\n<p>\n	Şunuda hatırlatmak gerekir ki, İbn-i Abbas, Hz. Ali (a.s) gibi Resulullah (s.a.a)&#39;ın b&uuml;y&uuml;k sahabelerinin yani sıra &quot;Eb-ul Cild Ceylun b...&quot; dan da lugat eğitimi g&ouml;rm&uuml;şt&uuml;r.55 İbn-i Abbas Kur&#39;an ilimleri ve tefsir alanında kendisi de bir &ccedil;ok &ouml;ğrenci yetiştirmiştir. Said b. C&uuml;beyr (45-95 H.K.), Atiyye b. Saad Kufi (&Ouml;.111 H.K.) Ata&#39; b. Ebi Ribah (27-114 H.K.) gibi &ouml;ğrencileri vardı. Onlar bir &ccedil;ok değerli eserler yazmışlardır. Bu eserler Tefsir-i Taberi&#39;nin asıl kaynaklarını oluşturuyorlar. Yalnızca Atiyye&#39;nin kitabı 1560 yerde kaynak olarak g&ouml;stermiştir.56</p>\n\n<p>\n	2- İBN-İ ABBAS&#39;IN &Ouml;ĞRENCİLERİ</p>\n\n<p>\n	Abdullah b. Abbas&#39;ın &ouml;ğrencileri de onun gibi, daha &ccedil;ok lugatların tefsiri metodunu se&ccedil;mişlerse de, genel olarak onların tefsirleri ilm-i m&uuml;fredat&#39;ın &ouml;rneklerini teşkil etmektedir. Bu eserlerin i&ccedil;inde yalnızca ikisi bu &ouml;zelliğer sahiptir:</p>\n\n<p>\n	1) Ata&#39; b. Ebi Ribah, ibn-i Abbas&#39;ın yazdığı &quot;Garib-ul Kur&#39;an&quot; adlı eserini d&uuml;zenlemiş ve g&uuml;n&uuml;m&uuml;ze kadar gelmiştir.58</p>\n\n<p>\n	2) &quot;Mean-il Elfaz-il Kur&#39;an&quot;59 adlı kitap ibn-i Abbasın oğlu &quot;Ali b. Abdullah b. Abbas&quot;a 60 aittir.61</p>\n\n<p>\n	3- ZEYD B. ALİ (A.S)</p>\n\n<p>\n	İmam Zeyn-ul Abidin (a.s)in oğlu olan Zeyd, h.k. 121 yılının sefer ayında Emevilerin aleyhine kıyam ederek, şehid oldu. Kardeşi İmam Muhammed Bagır (a.s) ve onun oğlu İmam Cafer-i Sadık (a.s)&#39;dan onun hakkında bir &ccedil;ok &ouml;vg&uuml;ler nakledilmiştir. Zeyd zamanının meşhur fakirlerinden olup, &quot;Tefsir-u Garib-il Kur&#39;an&quot; adlı kitabı yazmıştır.62</p>\n\n<p>\n	Mu&#39;cem-ul Meacim&#39;de bu kitabın adı vardır. Dr. Sezgin, Zeyd&#39;in d&ouml;nemine ait tefsirleri sayarken sadece onun adına değinmiştir. Dr. Sezgin, fıkhi kitapları tanıtan b&ouml;l&uuml;mde bu kitaptan geniş şekilde bahsetmiştir.63</p>\n\n<p>\n	Bunlardan bu kitab&#39;ın tefsir y&ouml;n&uuml;nden &ccedil;ok, fıkhi y&ouml;n&uuml;n&uuml;n ağır bastığı anlaşılmaktadır. Ama &quot;Garib-ul Kur&#39;an&quot; başlığı altında yazıldığı i&ccedil;in onu ilm-i m&uuml;fredat&#39;tan ayrı olarak d&uuml;ş&uuml;nmeyiz.64</p>\n\n<p>\n	4- EBAN B. TEĞLİB</p>\n\n<p>\n	Ebu Said Eban b. Tağlib (&Ouml;. 141 H.K.) şianın b&uuml;y&uuml;k fakih, m&uuml;fessir ve lugat&ccedil;ılarındandır. İmam Muhammed Bağır (a.s)&#39;ın onun hakkında ş&ouml;yle buyurduğu rivayet olunuyor:</p>\n\n<p>\n	&quot;Medine&#39;nin mescidinde otur ve halka fetva ver. Ş&uuml;phesiz ki ben şialarımın i&ccedil;inde senin gibi olanları severim.&quot;</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s)&#39;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Allah&#39;a andolsun, Eban&#39;ın &ouml;l&uuml;m&uuml; bana &ccedil;ok ağır geldi&quot;.</p>\n\n<p>\n	Necaşi ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Eban b. Teğlib b. Ribah Bekri Ceriri&#39;nin ashabımızın i&ccedil;inde &ccedil;ok b&uuml;y&uuml;k bir yeri vardı. O, Ali b. H&uuml;seyin (a.s)&#39;ı, Ebu Cafer (İmam Bagır) (a.s) ve İmam Cafer-i Sadık (a.s)&#39;ı g&ouml;rm&uuml;ş ve onlardan hadis nakletmiştir. Onların yanında &ouml;zel bir yeri vardı. Eban, fıkıh, hadis, edeb, lugat ve nahiv gibi Kur&#39;an&#39;a ait olan ilimlerde &ouml;nc&uuml; idi. O bir &ccedil;ok kitap yazmıştır. &quot;Garib-ul Kur&#39;an&quot; ve &quot;Kitab-ul Fezail&quot; bunların i&ccedil;indedir.&quot;65</p>\n\n<p>\n	Eban ilm-i m&uuml;fredat&#39;ta &quot;Kitab-ul Kıraat&quot; adlı kitabı yazmıştır.66 Dr. Fuad Sezgin ş&ouml;yle diyor: &quot;Eban b. Teğlib&quot; İmamiyye&#39;nin eski alimlerindendir. Medine de yaşıyordu. Lugat tarih ve fıkıh ile uğraşıyordu. H.K. 141&#39;de &ouml;lm&uuml;şt&uuml;r.&quot;67</p>\n\n<p>\n	Daha sonra onun eserlerinin ikisinin adını getiriyor: 1) &quot;Kitab-ul Kıraat&quot; 2) &quot;Garib-ul Kur&#39;an&quot; (ki &quot;Mean-il Kur&#39;an&quot;da diyorlar) Muhammed Fuad Abdulbaki, Eban&#39;ın kitabını &quot;Mu&#39;cem-u Garib-ul Kur&#39;an&quot;la beraber 1950 de Kahire de bastırmıştır.</p>\n\n<p>\n	Necaşi ş&ouml;yle diyor: &quot;Sonraları Muhammed b. Abdurrahman Fenti (Ezdi) adında birisi, Eban&#39;ın Atiyye b. Harisin ve Muhemmed b. Saib&#39;in tefsir kitaplarını birbirine karıştırarak yeni bir eser ortaya &ccedil;ıkardı.69</p>\n\n<p>\n	5- MUKATİL B. S&Uuml;LEYMAN</p>\n\n<p>\n	Mukatil b. S&uuml;leyman b. Beşir (&Ouml;. 150 H.K.) h.k. 2. asrın ilk yarısında ilm-i m&uuml;fredat&#39;ın bazı dallarında kitaplar yazmıştır. İlm-i M&uuml;fredat alanında yazdığı eserlerini ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	1- el- Vucuh ven- Nezair fil Kur&#39;an: Zerkeşi &quot;el- Burhan&quot;, ve Suyuti &quot;el- İtganı&quot;&nbsp; yazarken bu kitaptan faydalanmışlardır.70 Dr. Sezgin, bu kitabın asıl adının &quot;Vucuh-u Harf-i Kur&#39;an&quot; olduğu ve onun &ouml;ğrencilerinden &quot;Ebu Nesr&quot;in d&uuml;zeltmesi&#39;ye &quot;el- Vucuh ven Nezair fil Kur&#39;an&quot; diye elimize olaştığını s&ouml;ylemektedir.71</p>\n\n<p>\n	2- el- Lugat fil Kur&#39;an: Mukatil&#39;in ilm-i m&uuml;fredat alanında yazdığı kitaplardan olan bu eser elimize ulaşmamıştır. Bu kitap Kur&#39;an&#39;daki kelimelerin hangi leh&ccedil;eden olduğunu araştırmak i&ccedil;in yazılmıştı.</p>\n\n<p>\n	6- HAMZA B. HABİB ZEYYAT-I KUKİ:</p>\n\n<p>\n	İlm-i kıraat, ilm-i m&uuml;fredat&#39;ın dallarından biri sayılmaktadır. Hamza Kufi, (80-156 H.K.) bu dalda kitap yazanlardandır. Hamza&#39;nın yazdığı &quot;İlm-i Kıraat&quot; adlı eseri eksik olarak elimize ulaşmıştır. Ama onun konu ve maddeleri başka kitaplarda saklı kalmıştır.72</p>\n\n<p>\n	Hamza, İmam Sadık (a.s)&#39;ın sahabelerinden idi. O ilm-i kıraat&#39;ın ilk kurucusu olan Eban b. Teğlib&#39;den sonra bu dalda kitap yazan ikinci şahıstır. Zehebi ve Suyuti gibiler Ebu Ubeyd Kasım b. Sellam&#39;ın ilm-i kıraat&#39;ın ilk kurucusu olduğunu s&ouml;yl&uuml;yorlar. Eğer onların amacı Ehl-i s&uuml;nnetin i&ccedil;inde bu ilmin kurucusunun olduğu ise doğrudur yoksa yanlıştır. &Ccedil;&uuml;nk&uuml;, Kasım b. Selam h.k. 224 yılında vefat etmiştir. Halbu ki Eban h.k. 141 yılında, Hamza Kufi de h.k. 154 yılında (Hamza&#39;nın &ouml;l&uuml;m&uuml; ihtilaflıdır. Bazıları onun 156 yılında, bazıları 158 yılında vefat ettiğini s&ouml;yl&uuml;yorlar) vefat etmiştir.73 O, İmam Sadık (a.s)&#39;dan Z&uuml;rare&#39;nin kardeşi Hamran b. A&#39;yan ve E&#39;meş&#39;dan, faydalanmıştır. Zehebi, Hamzanin kıraatı i&ccedil;in i&ccedil;ma&#39;nın olduğunu s&ouml;yl&uuml;yor. Yezid b. Harum, onun kıraatını kabul etmemiştir. 1. asırın ortalarında ve 2. asırın başlarında Eban ve Hamza&#39;dan &ouml;nce kıraat ilmi yaygın olup. Asım gibi meşhur kurra&#39;lar varidiyse de bu alan da kitap yazma işini Eban ve Hamza başlatmışlardı. Zeyd b. Ali (a.s)&#39;ın da bu konuda kitabı olduğu s&ouml;yleniyor. Bunun ona ait olduğu kesin değildir.74 Bu kitabın hat n&uuml;shası şu anda mevcuttur.</p>\n\n<p>\n	7- HEYSEM B. BEŞİR</p>\n\n<p>\n	K&uuml;nyesi Ebu Muaviye olan Haysem (104. 183 H.K.) 2. asrın sonlarının ricallarındendir. Ulum-ul Kur&#39;an dalında kitaplar yazmıştır. Onlardan birisi &quot;el- Tefsir&quot;, diğeri ise &quot;Kıraat&quot; adlı kitaplardır.75</p>\n\n<p>\n	8- YAHYA B. SELAM TAYMİ</p>\n\n<p>\n	O, h.k. 124 yılında Kufe&#39;de d&uuml;nyaya gelmiş, Basra&#39;da b&uuml;y&uuml;m&uuml;şt&uuml;r. Sonra da Mısır&#39;a ve Kuzey Afrika&#39;ya gitti. H.K. 200 yılında sabah vakti Mekke&#39;de d&uuml;nyaya g&ouml;zlerini yumdu. O, bir Kur&#39;an m&uuml;fessiri idi: Kur&#39;an alanında iki tane eseri geriye kalmıştır. Birisi &quot;el- Tefsir&quot; dir. Bu kitabın n&uuml;shası şu anda Tunus&#39;da &quot;Zeyuniyye&quot; &uuml;niversitesindedir. &Ouml;tekisi ise &quot;el- Tesarif&quot; adlı eseri dir. Onun da n&uuml;shasınn biri Girvan da, diğeri de Kahire&#39;dedir. (76)</p>\n\n<p>\n	Yahya ilm-i mufredat alanında da kitap yazmıştır. O bu kitabın da ilm-i m&uuml;fredat&#39;ın yeni bir konusuna değinmiştir. Bu yeni konu, Kur&#39;an&#39;da, manalarında tasarruf edilen kelimeleri incelemektedir.</p>\n\n<p>\n	9- ALİ B. HAMZA KESAYİ NAHVİ</p>\n\n<p>\n	Kesayi, 2. asrın meşhur alimlerdendir.Nahiv, tefsir ve kıraat gibi ilimlerrde &ouml;nc&uuml; ve g&ouml;r&uuml;ş sahibiydi. Allame Seyid Hasan Sadr onun hakkında ş&ouml;yle diyr: Ebul Hasan Ali b. Hamza Kesayi Kufi, Şia&#39;nin meşhur kurralarındandır. Riyaz-ul Ulema adlı kitabın &quot;lakaplar&quot; b&ouml;l&uuml;m&uuml;nde onu şia olduğu yazılıdır. O, ilmini Hamza b. Habib Kufi, Eban b. Teğlib, Ebu Cafer Revasi ve Meaz-il Hera gibi şia&#39;nin b&uuml;y&uuml;k alimlerinden almıştır.(78)</p>\n\n<p>\n	Kesayi, 2. asırda, ilm-i m&uuml;fredat alanında şia&#39;nın &ccedil;alışkan alimlerinden birisiydi. Bazı eserleri şunlardır: &quot;Mean-il Kur&#39;an&quot;, &quot;el- Kıraat&quot;, &quot;el- M&uuml;teşabih fil Kur&#39;an&quot;, &quot;el- Nevadir&quot;, &quot;el- Mesadir&quot;79 ve &quot;Muhtasar-ı fil Nahiv&quot;.80 G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu kitaplardan &uuml;&ccedil;&uuml; m&uuml;fredat ve kelimelerin tefsiri hakkındadır. Galiba bu &uuml;&ccedil;&uuml;n&uuml;n i&ccedil;inde de &quot;m&uuml;tedabir fil Kur&#39;anı&quot; ilk olarak yazan kesayi&#39;dir.81</p>\n\n<p>\n	Dr. Sezgin, Kesayi&#39;nin &quot;M&uuml;teşabih fil Kur&#39;an&quot; adlı eserini, Muhammed b. Abdurrahman b. Muhammed Sehavi (&Ouml;. 902 H.K.)&#39;nin d&uuml;zenlediğini s&ouml;yl&uuml;yor. Sezgin, &quot;Kitab-u Ma Yelhenu fih-il Avam&quot; adlı, kitabı da onun eserlerine eklemektedir. Sadece onun 7 meşhur Kuraa&#39;dan biri olduğunu s&ouml;ylemekle yetiniyor. (82)</p>\n\n<p>\n	10- DAREM B. KABİSE</p>\n\n<p>\n	Asıl adı Darem b. Kabise b. Nehsel b. Mecme&#39; Ebul Hasan Tamimi Daremi&#39;dir. İmam Rıza (a.s)&#39;ın sahabe ve ravilerindedir. 83 Yaklaşık olarak h.k. 200 yılında vefat etmiştir.84 Necaşi onun Ulum-u Kur&#39;an alanında yazdığı iki kitabın senedini ş&ouml;yle naklediyor:</p>\n\n<p>\n	&quot;Ahmed b. Ali b. Abbas, o da Ubey b. Ali H&uuml;seyin b. İbrahim b. Meysur-us Saiğ, o da Ali b. Muhammed b. Cafer b. Ğabse, o da Darem&#39;den nakletmiştir.&quot;85</p>\n\n<p>\n	Bu iki kitabı Cafer b. Anbese &quot;Kitab-ul Vucuh ven Nezair&quot; ve &quot;Kitab-ul Nasih vel Mensuh&quot; diye nakletmiştir. Buna g&ouml;re Darem, ilm-i m&uuml;fredat&#39;ın dallarından olan &quot;Vucuh ve Nezair-i Kur&#39;an&quot; hakkında kitap yazmıştır.</p>\n\n<p>\n	&Ouml;ZET</p>\n\n<p>\n	Şimdiye kadar s&ouml;ylenenlerden ş&ouml;yle bir sonu&ccedil; alabiliriz:</p>\n\n<p>\n	İlm-i m&uuml;fredat-ı Kur&#39;an&#39;ı Resulu Ekrem (s.a.a)&#39;in vefatından sonra, ilk olarak Ali b. Ebi Talib (a.s) başlatmıştır. O konuşmalarında, hutbelerinde ve resmi yazışmalarında bunlara değinmiştir. Nafi b. Erzak&#39;ın ibn-i Abbasa sorduğu sorular ve onun arap şiirlerine dayanarak cevap vermesiylede bu ilim &ccedil;eki-d&uuml;zene girmeye başladı. İbn-i Abbas&#39;ın &quot;Lugat tefsiri&quot; ve &quot;Garib-ul Kur&#39;an&quot; adlı iki kitabı yazması ve bazı eserlerinin ibn-i Ebi Ribah Eslem tarafından derlenmesiyle de ilm-i m&uuml;fredat&#39;ın ehemmiyeti, ortaya &ccedil;ıktı. İbn-i Abbas&#39;ın &ouml;ğrencileri genel olarak m&uuml;fredat ilminde ayrı olarak kitap yazmamışlarsa da; &quot;Lugat Tefsiri&quot; metodunu benimseyerek ilm-i m&uuml;fredat&#39;ın yazılması i&ccedil;in &ouml;nemli kaynaklar hazırlamışlardır. Ve bunun kendisi b&uuml;y&uuml;k bir adımdır. Hatta sonraları onların tefsir kitapları genellikle tefsirler, Kur&#39;an&#39;ın s&ouml;zl&uuml;kleri ve umumi lugatlar i&ccedil;in kaynak olmuşlardı.</p>\n\n<p>\n	İmam Zeyn-ul Abidin (a.s)&#39;ın &ouml;ğrencilerinden olan Zeyd b. Ali ve Eban b. Teğlibin, ilm-i m&uuml;fredat&#39;ın yazılmasında ilk olarak ciddi adımlar attıkları s&ouml;ylenmektedir. Bu alanda ilk olarak kitap yazanın Eban olduğunda hi&ccedil; ş&uuml;phe yoktur. Eban&#39;dan sonra Mukatil b. S&uuml;leyman, Hamza b. Habib Zeyyat-ı Kufi, Heysem b. Beşir, Yahya b. Selam, Darem b. Kabise ve Ali b. Hamza Kesayi&#39;nin adlarını sayabiliriz. Kesayi ve Hamzanın ilm-i m&uuml;fredat&#39;ın bazı dallarını değiştirip-geliştirmekte b&uuml;y&uuml;k rolleri vardı. Bazı dalların kurucusu oldukları ihtimali de vardır.&nbsp; Yukarıda adını saydıklarımızın hepsi h.k. 1. ve 2. asırlarda yaşamışlardır. Bu asırlarda Kur&#39;an&#39;ın kelime tefsiri (ilm-i m&uuml;fredat) &ccedil;ok yaygındı. İlm-i m&uuml;fredatın bir &ccedil;ok dalı bu iki asırda ortaya &ccedil;ıkmıştır. &Ouml;rneğin: Garib-ul Kur&#39;an, Meanil Kur&#39;an, Lugat-ı Kur&#39;an, ilm-i Kıraat, Vucuh ve Nezair-i Kur&#39;an, M&uuml;teşabihat-ı Kur&#39;an ve M&uuml;şk&uuml;l-&uuml; Kur&#39;an gibi:</p>\n\n<p>\n	Bu dalların her biri hakkında az-&ccedil;ok kitaplar yazılmıştır. Onlar ya ayrı olarak yazılmıştır, ya da eski tefsir ve lugat kitaplarının arasında g&uuml;n&uuml;m&uuml;ze kadar ulaşmışlardır. Bu eserler daha sonraki asırlarda yazılan tefsir ve lugat kitaplarının şekillenmesinde b&uuml;y&uuml;k tesirleri vardı ki bunu da ayrıca incelemek gerekiyor. İlm-i m&uuml;fredat yada Kur&#39;an&#39;ın kelime tefsiri ilmini islami ilimlerin hepsinin veya genelinin temeli olarak sayabiliriz.</p>\n\n<p>\n	&nbsp;</p>','Kur\'an\'ın KelimeTefsirine Bir Giriş','','publish','closed','open','','kuranin-kelimetefsirine-bir-giris','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2989',0,'post','',0),(2990,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p>\n	&nbsp;</p>\n\n<p>\n	Kur&#39;an&#39;ın tahrif olduğu g&ouml;r&uuml;ş&uuml;, ister Şia, ister Ehl-i S&uuml;nnet hi&ccedil; bir m&uuml;sl&uuml;manın kabul edemeyeceği bir g&ouml;r&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; izzet ve azamet sahibi olan Allah Teala&#39;nın kendisi Kur&#39;an&#39;ı koruduğunu belirtmiştir:</p>\n\n<p align=\"right\">\n	<strong><span dir=\"RTL\">إنّا نحن نزّلنا الذِکر وإنّا له لحافظون</span></strong><strong><span dir=\"RTL\">.</span></strong></p>\n\n<p>\n	&nbsp;<strong>&quot;Zikr&#39;i /Kur&#39;an&#39;ı/ biz indirdik, elbette onu yine biz koruyacağız.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	O halde hi&ccedil; kimsenin ondan bir harf eksiltip veya ona bir harf eklemesi m&uuml;mk&uuml;n değildir. Kur&#39;an Hz. Resulullah /s.a.a/&#39;in ebedi mucizesidir. O, hikmet sahibi ve &ouml;vg&uuml;ye la-yık olan Allah&#39;tan inen kitaptır; ona ne &ouml;n&uuml;nden, ne de ar-kasından hi&ccedil;bir batıl yaklaşamaz.</p>\n\n<p>\n	Buna ilaveten, İslam tarihi ve m&uuml;sl&uuml;manların asırlar boyunca s&uuml;regelen yaşayış tarzı da Kur&#39;a&#39;n&#39;ın tahrif olduğunu reddeder. Zira ashabın bir&ccedil;oğu Kur&#39;an&#39;ı ezber bilmekteydi, o-nu ezberlemek ve kendi &ccedil;ocuklarına ezberlettirmek i&ccedil;in de a-deta birbirleriyle yarışıyorlardı. O halde hi&ccedil; bir şahıs, grup veya devletin onu tahrif edip değiştirmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bu g&uuml;n de doğudan batıya, g&uuml;neyden kuzeye b&uuml;t&uuml;n İslam &uuml;lkelerini gezdiğimizde, b&uuml;t&uuml;n d&uuml;nyada Kur&#39;an&#39;ın aynı olduğunu ve hi&ccedil; bir artırma veya eksiltmenin s&ouml;z konusu olmadığını g&ouml;r&uuml;r&uuml;z. Her ne kadar m&uuml;sl&uuml;manlar &ccedil;eşitli grup ve mezheplere b&ouml;l&uuml;nm&uuml;şlerse de Kur&#39;an-ı Kerim onların hepsini bir araya toplayan sağlam bir dayanaktır. Kur&#39;an-ı Kerim hususunda İslam &uuml;mmeti arasında herhangi bir ihtilaf yoktur; ihtilaflar ancak Kur&#39;an&#39;ın a&ccedil;ıklaması ve anlamı &uuml;zerindedir. Her bir grup kendi anladığı ve yorumuyla hoşnuttur.</p>\n\n<p>\n	Şia&#39;nın Kur&#39;an&#39;ın tahrif edildiğine inandığını s&ouml;ylemek, asılsız bir su&ccedil;lamadan ibarettir. Şia inancı i&ccedil;inde b&ouml;yle bir şey yoktur. Şia&#39;nın Kur&#39;an-ı Kerim&#39;le ilgili inan&ccedil;larını okuduğumuzda, Kur&#39;an-ı Kerim&#39;in her t&uuml;rl&uuml; tahriften uzak olduğuna dair, Şia ulemasının g&ouml;r&uuml;ş birliği i&ccedil;inde olduklarını g&ouml;r&uuml;r&uuml;z. Akaid&#39;ul İmamiyye kitabının yazarı şeyh Muzaf-fer, bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Biz Kur&#39;an-ı Kerim&#39;in Allah Teala&#39;nın, Hz. Resulullah /s.a.a/&#39;in diline indirdiği vahyi olduğuna, onda her şeyin a&ccedil;ıklamasının bulunduğuna inanıyoruz. O, belagat, fesahat ve i&ccedil;erdiği y&uuml;ce marifet ve hakikatleriyle Resulullah /s.a-a/&#39;in b&uuml;t&uuml;n insanları aciz bırakan ebedi mucizesidir. Onda değiştirme ve tahrif s&ouml;z konusu edilemez. Bu g&uuml;n elimizde bulunup tilavet ettiğimiz Kur&#39;an, Resulullah /s.a.a/&#39;e inen Kur&#39;an&#39;ın bizzat kendisidir. Bunun aksini iddia eden kişi aklını yitirmiştir veya hile ve oyun peşindedir. &Ccedil;&uuml;nk&uuml; bu iddia, hakikat ve hidayetten uzaktır. Kur&#39;an, ne &ouml;n&uuml;nden, ne de arkasından batılın sızma imk&acirc;nı olmayan Allah&#39;ın Kitabı&#39;dır.&quot;</p>\n\n<p>\n	Ayrıca Şia&#39;ların yaşadığı b&uuml;t&uuml;n b&ouml;lgeler de herkes&ccedil;e bilinmekte ve fıkhi h&uuml;k&uuml;mleri de g&ouml;zler &ouml;n&uuml;ndedir. Eğer onların bu elimizde olan Kur&#39;an&#39;dan gayri Kur&#39;an&#39;ları olsaydı, bundan halkın haberi olurdu. Hi&ccedil; unutmam, ben ilk olarak Şia b&ouml;lgelerini ziyaret ettiğimde, bu s&ouml;ylentilerin etkisinde kaldığımdan dolayı bu hayali Kur&#39;an&#39;ı bulmak amacıyla nerede b&uuml;y&uuml;k ciltli bir kitap g&ouml;r&uuml;rsem alıp bakıyordum.</p>\n\n<p>\n	Fakat bu hayal &ccedil;ok ge&ccedil;meden s&ouml;n&uuml;p gitti ve bunun, halkı Şia&#39;dan nefret ettirmek i&ccedil;in yapılan bir iftiradan başka bir şey olmadığını anladım. Fakat yine de Şia&#39;yı su&ccedil;lama vesilesi olarak 1320 yılında vefat eden Muhammed Taki Nuri&#39;nin yazdığı ve Kur&#39;an&#39;da tahrifin olduğunu iddia eden &quot;Fasl&#39;ul-Hitab Fi İsbat-i Tahrif-i Kitab-i Rabb&#39;il Erbab&quot; kitabı s&ouml;z konusu ediliyor. &Ccedil;&uuml;nk&uuml; mezk&ucirc;r şahıs Şii&#39;dir. Bir takım insanlar ise bu kitabın sorumluluğunu Şia&#39;nın boynuna y&uuml;klemek istiyorlar. Oysa bu insafa aykırıdır. &Ccedil;&uuml;nk&uuml; hak ve batıl, doğru ve yanlışın birlikte yer aldığı nice kitaplar yazılmıştır ki bunlar, sadece yazarının kendi şahsi g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklamaktadır. Buna benzer kitaplar yalnızca Şia i&ccedil;inde değil, b&uuml;t&uuml;n İslami fırkaların i&ccedil;inde bulunmaktadır. Acaba Mısır k&uuml;lt&uuml;r bakanı ve Arap edebiyatı m&uuml;d&uuml;r&uuml; Doktor Taha H&uuml;seyin&#39;in yazdığı, &quot;Kur&#39;an ve cahiliyet şiiri&quot; adlı kitabının sorumluluğunu Ehl-i S&uuml;nnet&#39;in boynuna atabilir miyiz? Veya Ehl-i S&uuml;nnet&#39;in nezdinde sahih olan Sahih-i Buhari&#39;nin veya Sahih-i M&uuml;slim ve diğerlerinin naklettiği, Kur&#39;an&#39;da tahrifin olduğuna dair hadislerin Ehl-i S&uuml;nnet&#39;in inancı olduğunu s&ouml;ylemek m&uuml;mk&uuml;n m&uuml;d&uuml;r?<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Fakat yine de biz k&ouml;t&uuml;l&uuml;ğe iyilikle karşılık vererek bu gibi su&ccedil;lamalardan ge&ccedil;iyoruz. Ger&ccedil;ekten de bu konuda El-Ezher &Uuml;niversitesinde İslami fıkıh b&ouml;l&uuml;m&uuml;n&uuml;n m&uuml;d&uuml;r&uuml; olan &Uuml;stat Muhammed El Medini ne de g&uuml;zel s&ouml;ylemiştir:</p>\n\n<p>\n	&quot;Şia&#39;nın Kur&#39;an&#39;ın eksiltildiğine inandığı g&ouml;r&uuml;ş&uuml;ne gelince, h&acirc;ş&acirc; b&ouml;yle bir şey yoktur. Bu iddia, bizim kitaplarda bir nakil olarak ge&ccedil;tiği gibi, onların da kitaplarında nakle-dilmiştir. Her iki fırkanın da araştırmacı &acirc;limleri, bu rivayetleri zayıf bilip batıl olduklarını a&ccedil;ıklamıştırlar. Dolayısıyla ne Ehl-i S&uuml;nnet&#39;in ve ne İmamiyye Şia&#39;sının ve ne de Zeydiyye&#39;nin i&ccedil;inde Kur&#39;an&#39;ın tahrif olduğu inancı yoktur. Bizim burada getirmediğimiz bu hadislerden bazı &ouml;rnekler g&ouml;rmek isteyenler Suyuti&#39;nin yazdığı &quot;El İtkan Fi Ulum&#39;il Kur&#39;an&quot; gibi kitaplara başvurmaları yeterlidir. Mısır&#39;lı birisi 1498 miladi yılında buna benzer uydurma ve reddedilen yalan hadisleri Ehl-i S&uuml;nnet kaynaklarından toplayarak, &quot;El-Furkan&quot; adlı bir kitap yazıp yayınlayınca, El-Ezher &Uuml;niversitesi, onda olan fesat y&ouml;nlerini ilmi delillerle a&ccedil;ıklayarak, devletten o kitabın toplatılmasını istedi. Devlet de bunu kabul ederek adı ge&ccedil;en kitabı toplattı. Kitabın yazarı da bazı makamlara şik&acirc;yette bulunduysa da bir sonu&ccedil; alamadı. Acaba burada, filanın yazdığı bir kitap veya naklettiği bir hadisten dolayı Ehl-i S&uuml;nnet&#39;in Kur&#39;an&#39;ın kutsallığını ink&acirc;r ettiği veya onun tahrif edildiğine inandıkları s&ouml;ylenebilir mi? Şia i&ccedil;in de aynı şey s&ouml;z konusudur. Yani onlarda da bizde olduğu gibi Kur&#39;an&#39;ın tahrif edildiğine dair bazı rivayetler nakledilmiştir. Bu konuda altıncı asırda yaşayan b&uuml;y&uuml;k Şia &acirc;limlerinden birisi olan Allame Ebulfazl İbn-i Hasan et Tabersi&#39;nin yazdığı &quot;Mecmau&#39;l Beyan Fi, Ulum&#39;il Kur&#39;an&quot; adlı tefsirinde ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Kur&#39;an&#39;da eklemeler olduğu iddiasına gelince, bunun batıl bir iddia olduğu hususunda, İslam &uuml;mmeti g&ouml;r&uuml;ş birliği i&ccedil;indedir. Kur&#39;an&#39;da bazı eksiltmeler olduğu konusuna gelince, her ne kadar bizden ve Ehl-i S&uuml;nnet&#39;ten bazı bilgisiz insanlar buna dair rivayetler nakletmişlerse de, Şia&#39;nın doğruladığı g&ouml;r&uuml;ş, Kur&#39;an&#39;da her hangi bir eksiltmenin olmadığıdır. Bu g&ouml;r&uuml;ş&uuml; Şia&#39;nın 4. asır ulemasından olan Seyyit M&uuml;rtaza&#39;da /r.a/ teyit edip &quot;Tarablisiyyat Sorularının Cevabı&quot; adlı kitabında bu konuda yeterince a&ccedil;ıklamada bulunmuştur. Seyyit M&uuml;rtaza /r.a/ bir&ccedil;ok yerde Kur&#39;an-ı Kerim&#39;in sıhhati hususundaki bilgimizin, aynen şehirlere, tarihte vuku bulan b&uuml;y&uuml;k olaylara, &uuml;nl&uuml; kitap ve Arap şiirlerine olan bilgimiz gibi olduğunu s&ouml;ylemektedir. Yani doğruluğunda hi&ccedil;bir ş&uuml;phe s&ouml;z konusu değildir. &Ouml;zellikle de, Kur&#39;an&#39;ın muhafaza edilip okunması hususundaki ilgi ve tevecc&uuml;h bu zikrettiğimiz şeylerin korunmasına olan ilgiyle karşılaştırılamayacak derecede fazladır. &Ccedil;&uuml;nk&uuml; Kur-&#39;an Peygamber&#39;imizin mucizesi ve dini ilim ve h&uuml;k&uuml;mlerin kaynağını teşkil etmektedir. İslam bilginleri onun hıfz ve korunmasına son derece &ouml;nem ve gayret g&ouml;stermişlerdir. Hatta i&#39;rab, kıraat, harf ve ayetler hususundaki g&ouml;r&uuml;şlerin hepsini kaydetmişlerdir. Buna g&ouml;re b&uuml;t&uuml;n bu ger&ccedil;ek ilgi neticesindeki korumadan sonra kim onda herhangi bir değiştirme veya eksiltilmenin olduğunu iddia edebilir.&quot;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Aziz okuyucular i&ccedil;in Kur&#39;an&#39;ın eksiltilip artırılmasına dair su&ccedil;lamanın Şia&#39;ya nispetle Ehl-i S&uuml;nnet&#39;e daha yakın olduğunun a&ccedil;ıklığa kavuşması i&ccedil;in bu konuyla ilgili Ehl-i S&uuml;nnet kaynaklarında yer alan rivayetlerin bir ka&ccedil;ına değinmek istiyorum.</p>\n\n<p>\n	Zaten bu konu beni, b&uuml;t&uuml;n inan&ccedil;larımı incelemeğe iten sebeplerden biri idi. &Ccedil;&uuml;nk&uuml; ben Şia&#39;ya itiraz edip tenkit etmeğe &ccedil;alıştığım, buna benzer su&ccedil;lamalarda, onlar; kendile-rinin bunlardan beri olduklarını ve aslında bu itiraz ve tenkitlerin benim hakkımda daha &ccedil;ok ge&ccedil;erli olduğunu s&ouml;yl&uuml;yorlardı. Bilahare Ehl-i S&uuml;nnet kaynaklarında yer alan Kur&#39;an&#39;da eksiltmenin olduğuna dair rivayetlerin bir kısmı ş&ouml;yledir:</p>\n\n<p>\n	Ehl-i S&uuml;nnet &acirc;limlerinden olan Taberani ve Beyhaki&#39;nin naklettikleri bir rivayette ş&ouml;yle kaydedilmiştir. &quot;Kur&#39;an&#39;ın iki suresi daha vardı ki Onlardan biri ş&ouml;yle idi:</p>\n\n<p>\n	&nbsp;&quot;Bismillahirrahmanırrahim.<br />\n	&nbsp;Ger&ccedil;ekten biz senden yardım diliyoruz. Sana istiğfar ediyoruz. B&uuml;t&uuml;n hayırlarda seni hamd ediyoruz. Seni ink&acirc;r etmiyoruz. Sana isyan eden kimseden kopup ayrılıyoruz.&quot;</p>\n\n<p>\n	İkinci sure ise ş&ouml;yledir:</p>\n\n<p>\n	&quot;Bismillahirrahmanırrahim.</p>\n\n<p>\n	Ey Allah&#39;ımız, yalnızca sana ibadet ediyoruz. Sana namaz kılıyoruz. Sana secde ediyoruz. Sana ulaşmak i&ccedil;in &ccedil;aba harcıyor, sana itaat ediyor, senin rahmetine &uuml;mit ediyor, senin hakiki azabından korkuyoruz. Ger&ccedil;ekten de senin azabın k&acirc;firlere erişecektir.&quot;</p>\n\n<p>\n	Bu iki sureyi Rağib, &quot;El Muhazarat&quot; adlı kitabında: &quot;İki kunut suresi&quot; adını vermiştir. &Ouml;mer İbn-i Hattab kunutta bu iki s&uuml;reyi okurdu. Bu s&uuml;reler İbn-i Abbas ve Zeyd İbn-i Sabit&#39;in mushaflarında mevcut idi.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Ahmed İbn-i Hanbel&#39;in Ubeyy İbn-i Ka&#39;b&#39;dan naklettiği bir hadis de ş&ouml;yledir:</p>\n\n<p>\n	&quot;Ubeyy İbn-i Ka&#39;b, &quot;Siz Ahzap S&uuml;resi&#39;ni ne kadar okuyorsunuz?&quot; diye sordu. /Sorulan kişi/ yetmiş ayet civarında&quot; diye cevap verdi. Ubeyy İbn-i Ka&#39;b dedi ki: &quot;Ben onu Resulullah /s.a.a/ ile birlikte Bakara S&uuml;resi kadar veya daha fazla okurdum. Recm ayeti de onda var idi.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Suyuti&#39;nin El İtkan ve Durr&#39;ul Mensur kitaplarında yer alıp Taberani ve Beyhaki&#39;nin naklettiği kunut s&uuml;releri diye adlandırılan mezk&ucirc;r iki s&uuml;re Kur&#39;an-ı Ke-rim&#39;de mevcut değildir. Bu ise şimdi elimizde bulunan Kur&#39;an-ı Kerim&#39;den İbn-i Abbas ile Zeyd İbn-i Sabit&#39;in mushaflarında yer alan mezk&ucirc;r iki s&uuml;renin eksiltildiği anlamına geldiği gibi, elimizdeki Mushaf&#39;tan başka Mushafların olduğunu da g&ouml;steriyor.</p>\n\n<p>\n	Bu iki s&uuml;reyi bug&uuml;n de S&uuml;nniler bazı namazların kunutunda okuyorlar. Şahsen ben de bunları ezberlemiştim bazı namazlarda kunutta okuyordum.</p>\n\n<p>\n	Ama Ahmed&#39;in naklettiği ikinci hadise gelince Ahzap S&uuml;resi&#39;nin d&ouml;rtte &uuml;&ccedil;&uuml;n&uuml;n eksiltildiğini s&ouml;ylemektedir. &Ccedil;&uuml;nk&uuml; Bakara S&uuml;resi 286 ayettir, oysa Ahzap S&uuml;resi 73 ayettir ve eğer Kur&#39;an&#39;ı hiziplere b&ouml;lersek, Bakara S&uuml;resi&#39;nin beşten fazla hizbe b&ouml;l&uuml;nd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yoruz, oysa Ahzap S&uuml;resi sadece bir hizip sayılıyor. &Ouml;te yandan da Ubeyy İbn-i Ka&#39;b&#39;ın &quot;Ahzap S&uuml;resi&#39;ni Hz. Resulullah ile birlikte Bakara S&uuml;resi kadar veya daha fazla okuyordum.&quot; dediğini g&ouml;r&uuml;yoruz. Onun ise Hz. Resulullah&#39;ın /s.a.a/ d&ouml;neminde Kur&#39;an&#39;ı hıfzeden hafızların en meşhurlarından birisi olduğu ve &Ouml;mer&#39;in onu halka teravih namazını kıldırmak i&ccedil;in se&ccedil;tiği<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> dikkate alınırsa, bu s&ouml;z&uuml; ş&uuml;phe ve hayret uyandırmaktadır.</p>\n\n<p>\n	Yine, Ahmed İbn-i Hanbel&#39;in M&uuml;snedi&#39;nde Ubeyy İbn-i Ka&#39;b&#39;dan<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> naklettiği başka bir rivayette ş&ouml;yle yer almıştır.</p>\n\n<p>\n	&quot;Resulullah /s.a.a/ buyurdu ki: &quot;Allah Teala senin i&ccedil;in Kur&#39;an okumamı emretmiştir.&quot; Daha sonrada ş&ouml;yle okudu:</p>\n\n<p align=\"right\">\n	<strong><span dir=\"RTL\">لم يکن الذين کفروا من اهل الکتاب .....</span></strong></p>\n\n<p>\n	&nbsp;/Ehl-i Kitap&#39;tan k&acirc;fir olanlar.../ ve bu s&uuml;renin i&ccedil;erisinde şunları s&ouml;yledi:</p>\n\n<p>\n	&quot;Eğer insanoğlu bir ova dolusu mal ister ve ona verilirse, ikincisini de ister. Eğer kendisine ikincisi de verilirse, &uuml;&ccedil;&uuml;nc&uuml;s&uuml;n&uuml; ister. İnsanoğlunun karnını topraktan başka bir şey doyurmaz. Allah t&ouml;vbe edip, d&ouml;nenlerin t&ouml;vbesini kabul eder. Allah&#39;ın nezdinde sağlam ve doğru din hanif /İslam/ dinidir, m&uuml;şriklik, Yahudilik ve Hıristiyanlık değil. Kim hayırlı bir amel yaparsa o m&uuml;k&acirc;fatsız bırakılmaz.&quot;</p>\n\n<p>\n	Yine, Hafız İbn-i Asakir Tarih&#39;inde Ubeyy İbn-i Ka&#39;b ile ilgili b&ouml;l&uuml;mde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Ebu Derda, Şam halkından oluşan bir grupla birlikte Medine&#39;ye giderek &Ouml;mer&#39;in huzurunda şu ayeti okudular: &quot;K&acirc;firler kalplerinden cahiliyet taassubunu yerleştirdikle-rinde, siz de eğer onlar gibi taassuba kapılsanız Mescid&#39;ul Haram fesada du&ccedil;ar olur.&quot; O zaman &Ouml;mer &quot;Size bu ayeti kim b&ouml;yle okudu?&quot; dedi. Onlar &quot;Ubeyy İbn-i Ka&#39;b&quot; diye cevap verdiler. &Ouml;mer onu &ccedil;ağırttı ve onlara: &quot;O ayeti okuyunuz&quot; dedi. Onlar da yine: &quot;Eğer siz de onlar gibi taassuba kapılsanız Mescid&#39;ul Haram fesada du&ccedil;ar olur.&quot; şeklinde okudular. O zaman Ubeyy İbn-i Ka&#39;b &Ouml;mer&#39;e: &quot;Evet ben onlara b&ouml;yle okumuşum.&quot; dedi. Bunun &uuml;zerine &Ouml;mer Zeyd İbn-i S&acirc;bit&#39;e: &quot;Sen oku.&quot; dedi. Zeyd aynen halkın okuduğu gibi okudu. /yani onların okuduğunun Kur&#39;an&#39;da olmadığını a&ccedil;ıkladı./ O zaman &Ouml;mer: &quot;Allah&#39;ım, ben bu kıraatten /Zeyd&#39;in kıraatinden/ gayrisini tanımıyorum.&quot; dedi. Ubeyy İbn-i Ka&#39;b ise ş&ouml;yle cevap verdi: &quot;And olsun Allah&#39;a ki ey &Ouml;mer, sen biliyorsun ki, ben Resulullah&#39;ın huzurunda bulunuyordum, fakat onlar bulunmazlardı. Ben Resulullah&#39;ı g&ouml;r&uuml;rken onlar g&ouml;rmezlerdi. And olsun Allah&#39;a, eğer sen istersen, ben kendi evime saklanırım ve &ouml;l&uuml;nceye dek kimseyle konuşmaz ve kimseyi de okutmam.&quot; O zaman &Ouml;mer: &quot;Allah&#39;ım, bizi affet. Bildiğin gibi Allah sana ilim vermiştir. O halde bildiğini halka da &ouml;ğret.&quot; dedi.&quot;</p>\n\n<p>\n	Yine, ş&ouml;yle diyor: &quot;Bir g&uuml;n &Ouml;mer, bir gencin &quot;Peygamber m&uuml;minlere, onların kendilerinden daha evladır. Hanımları ise onların anneleridir. O da onların babasıdır.&quot; şeklinde okuduğunu g&ouml;r&uuml;nce ona itiraz etti. Mezk&ucirc;r gen&ccedil;: &quot;Ubeyy İbn-i Ka&#39;b&#39;ın Mushafında b&ouml;yle yazıyor.&quot; dedi.</p>\n\n<p>\n	&Ouml;mer gidip Ubeyy İbn-i Ka&#39;b&#39;dan konuyu sordu. Ubeyy İbn-i Ka&#39;b ona: &quot;Ben Kur&#39;an&#39;la meşgul olurken, sen &ccedil;arşılarda alışverişle meşguld&uuml;n.&quot; cevabını verdi&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Bunun benzerini, İbn-i Esir &quot;Camiu&#39;l-Usul&quot; adlı kitabında, Ebu Davut S&uuml;neni&#39;nde ve H&acirc;kim M&uuml;stedrek adlı kitabında nakletmiştir.</p>\n\n<p>\n	Aziz okuyucu, g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi buna benzer rivayetler Ehl-i S&uuml;nnet&#39;in kitaplarını doldurduğu halde onları g&ouml;rmezlikten gelip, Şia&#39;ya itirazda bulunuyorlar. Oysa Şia ki-taplarındaki benzeri rivayetler bu rivayetlerin onda biri kadar bile değildir.</p>\n\n<p>\n	Bazı inat&ccedil;ı kişiler, bu rivayetleri reddederken, onların senetlerinin zayıf olduğunu ileri s&uuml;rerek, Ahmed İbn-i Hanbel&#39;e bu gibi hurafe ve zayıf hadisleri tahric ettiğinden dolayı itirazda bulunup, Ahmed&#39;in M&uuml;sned&#39;i ve Ebu Davut&#39;un S&uuml;neni&#39;nin, Ehl-i S&uuml;nnet&#39;in nezdinde Sahih-i Buhari ve Sahih-i M&uuml;slim gibi değer taşımadığını s&ouml;yleyebilirler.</p>\n\n<p>\n	Fakat buna benzer rivayetler Sahih-i Buhari ve Sahih-i M&uuml;slim&#39;de de mevcuttur. Buhari&#39;nin, Sahih&#39;inde<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> Ammar /r./ ve Huzeyfe&#39;nin /r./ menakıbı b&ouml;l&uuml;m&uuml;nde naklettiği, bir hadiste Alkame ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Şam şehrine gelmiştim. İki rek&acirc;t namaz kıldıktan sonra &quot;Allah&#39;ım, benim i&ccedil;in salih bir arkadaş takdir eyle.&quot; diye dua ettim. Daha sonra toplu halde bulunan bir grubun nezdine gelip oturdum. Bu arada ihtiyar bir adam gelip benim yanımda oturdu. Ben: &quot;Bu şahıs kimdir?&quot; diye sorduğumda, Ebu Derd&acirc; olduğunu s&ouml;ylediler. Ben ona: &quot;Allah&#39;tan bana salih bir arkadaş g&ouml;ndermesini istemiştim, Allah seni g&ouml;nderdi.&quot; dedim. O benim hangi y&ouml;reden olduğumu sordu. Ben Kufe ahalisinden olduğumu s&ouml;yledim. O, &quot;Resulullah&#39;ın ibrik, yastık ve ayakkabılarının sahibi aranızda değil midir? Allah&#39;ın Peygamberi&#39;nin diliyle şeytandan koruduğu kişi aranızda değil midir? Peygamberin hi&ccedil; kimsenin bilmediği sırlarının arkadaşı aranızda değil midir? dedi. Daha sonra:</p>\n\n<p align=\"right\">\n	<strong><span dir=\"RTL\">والليل اذا يغشی</span></strong></p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	S&uuml;resi&#39;ni Abdullah nasıl okuyor&#39;!&#39; dedi. Ben:</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	<strong><span dir=\"RTL\">والليل اذا يغشی والنّهار اذا تجلّی والذّکر والأنثی.</span></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	diye okudum. O: &quot;And olsun Allah&#39;a ki, Hz. Resulullah da kendi ağzıyla bana b&ouml;ylece okumuştur.&quot; dedi.</p>\n\n<p>\n	Başka bir rivayette de, daha sonra şunları ekledi, diye yazıyor: &quot;Bunlar durmadan bana ısrar ediyorlardı. Hatta nerdeyse beni Hz. Resulullah&#39;ın kendisinden duyduğum şeyden alıkoyacaklardı.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Başka bir rivayette de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"right\">\n	<strong><span dir=\"RTL\">والليل اذا يغشی والنّهار اذا تجلّی والذّکر والأنثی.</span></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Resulullah bunu kendisi bana b&ouml;yle okudu; fakat bunlar durmadan bana ısrar ediyorlardı. Hatta nerdeyse beni geri &ccedil;evireceklerdi.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu rivayetler, bu g&uuml;n elimizde bulunan Kur&#39;an&#39;daki</p>\n\n<p>\n	&nbsp;<strong><span dir=\"RTL\">والذّکروالأنثی</span></strong> ayetinden &ouml;nce<strong><span dir=\"RTL\"> وماخَلَقَ</span></strong> kelimelerinin artırılmış olduğunu ifade etmektedirler.</p>\n\n<p>\n	Yine, Buhari&#39;nin, Sahih&#39;inde kendi senediyle İbn-i Abbas&#39;tan naklettiği bir rivayette ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&Ouml;mer İbn-i Hattab ş&ouml;yle diyordu:</p>\n\n<p>\n	&quot;Allah, hak olarak Muhammed&#39;i /s.a.a/ Peygamber olarak g&ouml;ndermiş ve ona kitap indirmiştir. İndirdiği ayetler arasında recm ayeti de vardı. Biz onu okuduk anlayıp ezberle-dik ve bu ayete dayanarak Resulullah da recmi uyguladı. Biz de ondan sonra recmettik. Fakat ben uzun bir zaman ge&ccedil;tikten sonra halkın: &quot;Biz recm ayetini Allah&#39;ın Kitab&#39;ında g&ouml;rm&uuml;yoruz.&quot; diyerek, Allah&#39;ın indirdiği bir farizayı terk edip dalalete d&uuml;şmesinden korkuyorum. Oysa recm, Allah&#39;ın Kitab&#39;ında beyyine veya itiraf ile zina ettiği sabit olan evli kadın veya erkek i&ccedil;in farz kıldığı bir h&uuml;k&uuml;md&uuml;r. Bir de biz Allah&#39;ın kitabında şu ayeti de okuyorduk: &quot;Babalarınızı bırakmayın /başka bir baba edinmeyin/, zira babanızdan d&ouml;nmeniz sizin i&ccedil;in k&uuml;fran sayılmaktadır.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine, M&uuml;slim&#39;in, Sahih&#39;inde: &quot;İnsanoğlunun iki ovası olsa bile &uuml;&ccedil;&uuml;nc&uuml; bir ovayı ister.&quot; b&ouml;l&uuml;m&uuml;nde naklettiği bir rivayette ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&quot;Ebu Musa Eş&#39;ari Basra Karilerini davet etti. Onun yanında &uuml;&ccedil; y&uuml;z Kur&#39;an karisi toplandı. Ebu Musa onlara hitap ederek şunları dedi:</p>\n\n<p>\n	&quot;Siz Basra halkının &ouml;nde gelenleri ve karilerisiniz. Kur&#39;an&#39;ı tilavet edin, d&uuml;nya hayatı ise size değerli g&ouml;z&uuml;kmesin. Zira sizden &ouml;ncekilerin kalbi katılaştığı gibi sizin de kalbiniz katılaşır. Biz &ouml;nceleri uzunluk ve şiddet bakımından Beraat S&uuml;resi&#39;ne, /Tevbe Suresi/ benzettiğimiz bir s&uuml;reyi okuyorduk. Ben onun bir miktarını hatırlıyorum. O miktar ş&ouml;yledir: &quot;İnsanoğlunun iki ova dolusu malı olsa bile &uuml;&ccedil;&uuml;nc&uuml; bir ovayı da ister, İnsanoğlunun karnını topraktan başka bir şey doyurmaz.</p>\n\n<p>\n	Ve yine M&uuml;sebbihat surelerinden birine benzettiğimiz bir s&uuml;reyi de okuyorduk ama şu anda unutmuş durumdayım. Ama ondan şunu hatırlıyorum: &quot;Ey iman edenler, neden yapmadığınız şeyleri s&ouml;yl&uuml;yorsunuz ki aleyhinize şahadet edilir ve kıyamet g&uuml;n&uuml; ondan dolayı sorguya &ccedil;ekilirsiniz.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Ebu Musa Eş&#39;ari&#39;nin biri, 129 ayet olan Beraat /Tevbe/ S&uuml;resi&#39;ne, diğerini ise yaklaşık 20 ayetten oluşan M&uuml;sebbihat surelerine benzettiği bu iki sure elimizdeki Kur&#39;an-ı Kerim&#39;de mevcut değildir. Evet, bunları şaşkınlıkla okumaktan başka insanın elinden ne gelebilir sizce?</p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in kitap, M&uuml;sned ve Sihahları Kur&#39;an-ı Kerim&#39;in azaltılıp &ccedil;oğaltıldığını g&ouml;steren buna benzer rivayetlerle dolu olduğuna g&ouml;re bu iddianın ge&ccedil;ersiz ve batıl olduğu hususunda g&ouml;r&uuml;ş birliğinde olan Şia&#39;ya neden bu kadar su&ccedil;lama ve saldırıda bulunmaktadırlar?</p>\n\n<p>\n	Eğer Şia i&ccedil;erisinde, Kur&#39;an&#39;ın tahrif edildiğini iddia eden 1320 hicri yılında vefat eden &quot;Fasl&#39;ul Hitab fi İsbat-ı Tarif-i Kitab-ı Rabb&#39;il Erbab&quot; kitabının yazarı varsa ki, o bu kitabı yaklaşık bundan y&uuml;z yıl &ouml;nce yazmıştır.</p>\n\n<p>\n	El Ezher &Uuml;niversitesi&#39;nde İslami fıkıh m&uuml;d&uuml;r&uuml; olan Şeyh Muhammed El Medini&#39;nin s&ouml;ylediği gibi, Ehl-i S&uuml;nnet&#39;ten olan &quot;El Furkan&quot; kitabının yazarı, ondan d&ouml;rt y&uuml;z yıla yakın bir sure &ouml;nce bu iddiayı &ouml;ne s&uuml;rm&uuml;şt&uuml;r.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	&Ouml;nemli olan şudur ki, hem Ehl-i S&uuml;nnet&#39;in, hem de Şia&#39;nın muhakkik ve araştırmacı &acirc;limleri, buna benzer rivayetlerin batıl ve nadir olduğunu a&ccedil;ıklayarak, elimizde bulunan şu Kur&#39;an&#39;ın, Hz. Muhammed&#39;e /s.a.a/ inen Kur&#39;an&#39;ın aynısı olduğunu ve onda hi&ccedil; bir artırma, eksiltme ve tahrifin s&ouml;z konusu olmadığını ispatlamışlardır.</p>\n\n<p>\n	O halde Ehl-i S&uuml;nnet, nasıl bu konuda Şia&#39;ya, Şia nezdinde itibarı olmayan bazı rivayetlerden dolayı itiraz edebilir Ve kendilerini ise bu ithamdan nasıl tamamen beri sayabilir? Oysa kendi Sihahları, bu gibi rivayetlerin, zahiren sahih olduğunu bile ispatlamaktadır.</p>\n\n<p>\n	Ben buna benzer hadislere b&uuml;y&uuml;k bir acı ve &uuml;z&uuml;nt&uuml;yle değinmek zorunda kaldım. Eğer arkalarında bilinen komploların yer aldığı, &ouml;zellikle de İran İslam Devrimi&#39;nin başa-rıya ulaşmasından sonra yoğunlaşan, Şia&#39;ya karşı su&ccedil;lama ve tekfir kampanyası olmasaydı, &uuml;stelik b&uuml;t&uuml;n bunlar da bazı s&ouml;zde S&uuml;nnet-i Nebeviyye&#39;ye uyduklarını iddia edenler vasıtasıyla ger&ccedil;ekleşmeseydi, biz burada tamamen itibarsız olan bu rivayetleri g&uuml;ndeme getirmezdik.</p>\n\n<p>\n	Ben, hangi fırkadan olursa olsun, b&uuml;t&uuml;n m&uuml;sl&uuml;man kardeşlerime hitab ederek diyorum ki:</p>\n\n<p>\n	Kardeşleriniz hususunda Allah&#39;tan korkun. Hep birlikte Allah&#39;ın ipine sarılın, b&ouml;l&uuml;nmeyin. Hatırlayın Allah&#39;ın size olan nimetini ki, birbirinize d&uuml;şmandınız; o sizin kalplerinizin arasını yaklaştırdı ve siz onun nimeti sayesinde birbirinizle kardeş oldunuz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Hicr/9.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Halbuki &quot;Fasl&#39;ul Hitab&quot; kitabı Şia&#39;nın nezdinde herhangi bir değer taşımıyor. Oysa Kur&#39;an&#39;ın eksiltilip arttırılması Ehl-i S&uuml;nnet&#39;in sahih kabul ettiği Sahih-i Buhari, M&uuml;slim ve M&uuml;sned-i Ahmet&#39;te yer almıştır.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- El-Ezher &Uuml;niversitesinin İslami fıkıh m&uuml;d&uuml;r&uuml; &Uuml;stat Muhammed El-Medini&#39;nin &quot;Risalet&#39;ul İslam dergisinin 11. yılın 4. sayısının 382 ve 383. sayfasında yer alan makalesi.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Suyuti&#39;nin yazdığı &quot;El-İtkan&quot; ve &quot;Ed-Durr&#39;ul Mensur,&quot;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- M&uuml;sned-, Ahmed İbn-i Hanbel, c. 5, s. 132</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Sahih-i Buhari, c. 2, s. 252</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Musned-i Ahmed, c. 5, s. 131</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- İbn-i As&acirc;kir&#39;in yazdığı Tarih-i Dimeşk, c. 2, s. 228.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Sahih-i Buhari, c. 4, s. 215.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i Buhari, c. 4, s. 216.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Sahih-i Buhari, c. 4, s. 218, &quot;Menakib-u Abdullah İbn-i Mes&#39;ud&#39;.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Sahih-i Buhari, c. 8, s. 26, &quot;Evli kadının zina yaptığı takdirde recmedilmesi gerektiği&quot; b&ouml;l&uuml;m</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Sahih-i M&uuml;slim, c. 3, s. 100, &quot;İnsanın iki ova dolusu malı olsa &uuml;&ccedil;&uuml;nc&uuml;s&uuml;n&uuml; ister&quot; b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Risalet&#39;ul İslam Dergisi, 11. yıl, 4. sayı, s. 382 ve 383.</p>\n	</div>\n</div>','Kur\'an\'ın Tahrif Meselesi','','publish','closed','open','','kuranin-tahrif-meselesi','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2990',0,'post','',0),(2991,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<h2>\n	&nbsp;</h2>\n\n<p>\n	Ge&ccedil;en b&ouml;l&uuml;mdeki a&ccedil;ıklamalarımızdan Kur&#39;an&#39;ı ilk toplayanın Hz. Ali (a.s) olduğu anlaşılmaktadır. Ama Kur&#39;an&#39;ın ne zaman toplandığı hakkında tarih, tefsir ve Kur&#39;an ilimleri ile ilgili eserlerde &ccedil;ok &ccedil;eşitli s&ouml;zler s&ouml;ylenmiştir. Bu konuda s&ouml;ylenen s&ouml;zler, ilk bakışta &ccedil;ok uyumsuz ve birbirine zıt iddialarla doludur. Bu y&uuml;zden bir&ccedil;ok araştırmacı ger&ccedil;eğe ulaşmakta zorlanmıştır. Bazı rivayetler, Kur&#39;an&#39;ın toplanması işini Peygamber (s.a.a)&#39;in kendi zamanına, bazıları Ebu Bekir d&ouml;nemine, bazıları &Ouml;mer d&ouml;nemine ve diğer bazıları da Osman d&ouml;nemine ait olduğunu kabul etmektedirler. Ancak bu işin Osman d&ouml;neminde yapıldığına dair rivayetler meşhurdur.</p>\n\n<p>\n	Uyumsuzlukların bulunduğu diğer bir durum da, Kur&#39;an&#39;ın toplanması işindeki bazı &ouml;zellikler ve c&uuml;z&#39;&icirc; konulardır. Hatta Kur&#39;an&#39;ı ilk toplayanın Ali (a.s) olduğu konusu bile b&uuml;t&uuml;n bu s&ouml;ylenenlere rağmen ilk bakışta uyumsuzlukla doludur.</p>\n\n<p>\n	Dr. Muhammed Ali Sağir ş&ouml;yle yazıyor: &quot;Kur&#39;an&#39;ın toplanması ile ilgili rivayetlerde hayret edilecek derecede birbirine zıt tarihlere rastlanmaktadır.&quot; Daha sonra birbirine zıt rivayetleri sıralıyor.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a></p>\n\n<p>\n	Ayetullah Ho&icirc;, bu konuyla ilgili rivayetleri bir arada toplamış ve yirmi iki rivayet nakletmiştir. Daha sonra da bu rivayetlerin hepsinin birbirine zıt ve haber-i vahit olduklarını belirtmiştir.</p>\n\n<p>\n	Merhum Bel&acirc;ğ&icirc; de kendi tefsirinin giriş b&ouml;l&uuml;m&uuml;nde &quot;Kur&#39;an&#39;ın toplanması hakkındaki rivayetlerin zıtlığı&quot; adı altında bu konudan bahsetmiş ve bu rivayetlerde g&ouml;r&uuml;len zıtlıkları saymıştır. Sonu&ccedil;ta bu rivayetlerin tarih a&ccedil;ısından bir değer ifade etmediğini vurgulamıştır.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu eleştirilerin ışığında ş&ouml;yle denilebilir: Ger&ccedil;i Ehl-i S&uuml;nnet kanalıyla nakledilen rivayetlerin &ccedil;oğu birbiriyle zıtlık arz etmektedir, fakat en &ccedil;ok &uuml;zerinde ihtil&acirc;f edilen rivayetler Kur&#39;an&#39;ın toplanma zamanı ile ilgilidir. Zira bu rivayetlerin bir kısmında Kur&#39;an&#39;ın toplanma işleminin Peygamber (s.a.a)&#39;in zamanında ger&ccedil;ekleştiği belirtilirken, bir kısmında bu işi Ali (a.s), Ebu Bekir, &Ouml;mer, Osman, Zeyd b. Sabit, Ben&icirc; Huzeyfe&#39;nin azatlısı Salim gibi kişilerin yaptığı s&ouml;ylenmiştir. Bunların bazısında ise bu işin Hz. Ali (a.s) zamanda altı kişi tarafından yapıldığı ifade edilmiştir.</p>\n\n<p>\n	Evet, bu izafeler g&ouml;r&uuml;n&uuml;şte birbiriyle uyum i&ccedil;inde değillerdir. Ancak bu rivayetler incelikleriyle tahlil edilirse, bu zıtlıkların &ccedil;oğunun yok olup gittiği g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Bu rivayetler &ccedil;ok y&ouml;nl&uuml; olarak tahlil edildiğinde en az altı sonu&ccedil; ortaya &ccedil;ıkmaktadır:</p>\n\n<p>\n	1- Kur&#39;an&#39;ın ezberlenip g&ouml;ğ&uuml;slerde saklanıyor olması.</p>\n\n<p>\n	2- Kur&#39;an&#39;ın par&ccedil;alar h&acirc;linde yazılmış olduğu.</p>\n\n<p>\n	3- Kur&#39;an&#39;ın sayfalar h&acirc;linde tam olarak (tertipli veya tertipsiz) toplandığı.</p>\n\n<p>\n	4- Kur&#39;an&#39;ın başı ve sonu belli bir kitap olarak d&uuml;zg&uuml;n bir şekilde toplanması.</p>\n\n<p>\n	5- Kur&#39;an&#39;ın tefsir, tevil, n&uuml;zul sebepleri, zahir&icirc; ve batın&icirc; anlamlarıyla birlikte toplanması.</p>\n\n<p>\n	6- Kur&#39;an&#39;ın yazılı olduğu mushaflarda yazım ile kıraat a&ccedil;ısından birlik sağlanması.</p>\n\n<p>\n	Bu sonu&ccedil;ların her birini Kur&#39;an&#39;ı toplama işlemi olarak sayabileceğimiz gibi, toplama merhalelerinden biri olarak da değerlendirebiliriz.</p>\n\n<p>\n	Şimdi bu merhalelerin her birinin ne zaman ve kim tarafından ger&ccedil;ekleştirildiğine bakmak gerekmektedir.</p>\n\n<p>\n	Herkesin &uuml;zerinde g&ouml;r&uuml;ş birliğine sahip olduğu konu, ayetlerin Peygamber (s.a.a)&#39;in zamanında tertiplendiğidir. Ancak acaba surelerin sırası da bizzat Peygamber (s.a.a) tarafından mı belirlenmiştir? Kur&#39;an bug&uuml;nk&uuml; h&acirc;liyle Peygamber (s.a.a) tarafından mı sıralandı? Yoksa Peygamber (s.a.a)&#39;in vefatından sonra sahabenin rey ve i&ccedil;tihadına g&ouml;re mi dizildi? Bunlar, ihtil&acirc;flı konulardır.</p>\n\n<p>\n	Birinci g&ouml;r&uuml;şe, Şia ve Ehl-i S&uuml;nnet&#39;ten katılım olduk&ccedil;a fazladır. Bir&ccedil;ok deliller getirmekteler ve Ayetullah Ho&icirc; bu konuda ısrarlı olanlardandır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p>\n	İkinci g&ouml;r&uuml;ş&uuml; daha &ccedil;ok tahkik ehli ve araştırmacılar benimsemektedir. &quot;el-İtkan&quot; adlı eserde de bilim adamlarına izafe edilmektedir. &Uuml;stat Marifet de &quot;et-Temhid&quot; adlı eserinde bu ihtil&acirc;flara geniş&ccedil;e yer vermiş ve ikinci g&ouml;r&uuml;ş&uuml; tercih etmiştir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a></p>\n\n<p>\n	Peygamber (s.a.a)&#39;in vefatından sonra Ali (a.s) Kur&#39;an&#39;ı d&uuml;zenli bir şekilde toplama yolunda ilk adımı attı ve onu halka sundu. Kabul g&ouml;rmeyince onu kendi yanında sakladı. Bu arada h&acirc;kim sınıfın ellerinde derli toplu bir Kur&#39;an olmadığı h&acirc;lde İbn-i Mes&#39;ud, &Uuml;bey b. K&acirc;b gibi kimselerin ellerinde olanı kabule de yanaşmadılar. &Ouml;te yandan Yemame Savaşı&#39;nda yetmiş veya d&ouml;rt y&uuml;z Kur&#39;an hafız ve karisinin &ouml;ld&uuml;r&uuml;lmesiyle Kur&#39;an&#39;ın tamamen yok olup gitmesi tehlikesi ile karşı karşıya kalındı. İşte b&ouml;yle bir durumda h&acirc;kim sınıf, gen&ccedil; bir vahiy k&acirc;tibi olan Zeyd b. Sabit&#39;i -kendi s&ouml;ylediğine g&ouml;re- b&uuml;y&uuml;k ısrarlar sonucu Kur&#39;an&#39;ı toplamakla g&ouml;revlendirdiler. Bunun i&ccedil;in, &quot;Her kimin yanında Kur&#39;an&#39;dan bir ayet varsa, şahidiyle birlikte getirsin, ondan kabul edilecek ve Kur&#39;an&#39;a yazılacaktır&quot; diye il&acirc;n ettiler.</p>\n\n<p>\n	B&ouml;ylece, Ebu Bekir i&ccedil;in bir Kur&#39;an toplanıldı. Bu Kur&#39;an &ouml;nce Ebu Bekir, sonra &Ouml;mer&#39;in yanındaydı. &Ouml;mer&#39;den sonra bu Kur&#39;an Hafsa&#39;nın eline ge&ccedil;ti. Osman, Hafsa&#39;dan onu isteyince kendisine vermedi. Ancak geri vereceğine dair s&ouml;z verince onu Osman&#39;a verdi.</p>\n\n<p>\n	Bu Kur&#39;an&#39;la ilgili rivayetlerde de birtakım k&uuml;&ccedil;&uuml;k ihtil&acirc;flar g&ouml;r&uuml;lmektedir. Bazıları; &quot;Bu Kur&#39;an&#39;ı toplama işi Ebu Bekir zamanında son buldu.&quot; derken, bazıları; &quot;Bu iş &Ouml;mer&#39;in zamanına kadar devam etti.&quot; diyorlar. Diğer bir grup da; &quot;&Ouml;mer vefat etmişti ama, Kur&#39;an toplama işi hen&uuml;z tamamlanmamıştı.&quot; diyor.</p>\n\n<p>\n	&Ouml;mer&#39;den sonra da Osman, Kur&#39;an&#39;ın kıraatindeki ihtil&acirc;fları g&ouml;r&uuml;nce, bazı sahab&icirc;ler ve başkalarının da ısrarı &uuml;zerine dağınık h&acirc;lde bulunan Kur&#39;an&#39;da yazım ve kıraat a&ccedil;ısından birlik oluşturmak i&ccedil;in harekete ge&ccedil;ti.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenler, Kur&#39;an&#39;ın toplanma macerasının bir &ouml;zeti ve bu alandaki &ouml;nemli kaynaklardan elde edilen bilgilere dayanılarak yapılan kısa bir tahlildir.</p>\n\n<p>\n	&Uuml;zerinde &ccedil;alıştığımız konuda g&ouml;r&uuml;len ihtil&acirc;flar ve uyumsuzlukların bir&ccedil;oğu da, &quot;toplama&quot; kelimesinin farklı anlamlarda kullanılmış olmasından kaynaklanmaktadır. &Ccedil;&uuml;nk&uuml; bu kelime bir&ccedil;ok yerde farklı anlamlarda kullanılmıştır.</p>\n\n<p>\n	&Ouml;rneğin; eğer biri Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplanmış olduğunu s&ouml;yl&uuml;yorsa, maksadını ayrı ayrı par&ccedil;alar h&acirc;linde yazılmış olan surelerin tertip g&ouml;zetilmeksizin bir araya getirilmiş olmasıdır. Bu s&ouml;z&uuml;n bu anlamda, Hz. Ali (a.s)&#39;ın Peygamber (s.a.a)&#39;in emriyle Kur&#39;an&#39;ı toplayıp yazmasıyla hi&ccedil;bir zıtlığı s&ouml;z konusu değildir. Veyahut eğer Peygamber (s.a.a) zamanında birtakım kimseleri Kur&#39;an&#39;ı toplayanlar adıyla anıyorlarsa, maksatları Peygamber (s.a.a) zamanındaki Kur&#39;an hafızlarıdır. Nitekim bazı rivayetlerde Kur&#39;an&#39;ın Peygamber (s.a.a) zamanında toplanılmasından, Kur&#39;an&#39;ın hıfzedilme ve ezberlenmesinin kastedildiği a&ccedil;ık&ccedil;a belirtilmiştir. Zerkeş&icirc;, el-Burhan adlı eserinin on &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n&uuml; &quot;Kur&#39;an&#39;ın toplanılması ve sahabe tarafından ezberlenmesinin beyanı hakkında&quot; diye adlandırmaktadır.</p>\n\n<p>\n	Evet, bu grubun ka&ccedil; kişi olduğu konusunda ihtil&acirc;f vardır. Bazıları d&ouml;rt kişi, bazıları altı kişi ve bazıları da sayıca &ccedil;ok fazla olduğu kanısındadırlar.</p>\n\n<p>\n	Bu ihtil&acirc;f &uuml;zerine araştırmacılar ş&ouml;yle diyorlar: &quot;Hafızları d&ouml;rt veya altı kişi olarak nakleden rivayetler, yalnızca bu grubun başta gelen tanınmış isimlerini zikretmekle yetinmişlerdir veya Kur&#39;an&#39;ın tamamını ezberlemiş olanları kastetmişlerdir.&quot;</p>\n\n<p>\n	Evet, bazı vahiy k&acirc;tipleri -belki de diğer sahab&icirc;lerden de bazı kişiler- vahyolunan ayetlerden kendileri i&ccedil;in de ayrıca bir n&uuml;sha yazıyorlardı. Fakat onların yazdıkları Kur&#39;an, kesinlikle istenen tertip ve d&uuml;zene sahip değildi. Her ne kadar bazı rivayetlerde bu şahıslardan bazılarının, yazdıkları Kur&#39;an&#39;ı Peygamber (s.a.a)&#39;e sundukları nakledilmişse de, bizim bildiğimiz d&uuml;zenli olarak toplanmış bir Kur&#39;an kastedilmemiştir. Bu rivayetler, o zamanda b&ouml;yle bir Kur&#39;an&#39;ın varlığını da ispat etmemektedir.</p>\n\n<p>\n	Bu toplama işini Ebu Bekir, &Ouml;mer veya Zeyd&#39;e ait bilen rivayetler de aynı gruptandırlar. &Ccedil;&uuml;nk&uuml; Kur&#39;an&#39;dan yalnızca bir n&uuml;shanın hil&acirc;fet unvanındaki y&ouml;netime sunulması olayı, bu işin onlara izafe edilmesine neden olmuştur. Yani bu iş, Ebu Bekir&#39;in emri, &Ouml;mer&#39;in desteği ve Zeyd&#39;in eliyle -yalnız başına veya bir grupla birlikte- yapılınca, bu &uuml;&ccedil; kişiden her birine ayrı ayrı izafe edilebilmiştir. Dolayısıyla bu konuda rivayet edilen diğer s&ouml;zlerle hi&ccedil;bir ihtil&acirc;f da s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu toplama işinin yukarıda sayılan altı anlamdan &uuml;&ccedil;&uuml;nc&uuml; veya d&ouml;rd&uuml;nc&uuml;s&uuml;ne ait olacağı da a&ccedil;ıktır. Yani, bu d&ouml;nemde Kur&#39;an ayrı ayrı sayfalar h&acirc;linde -sureler arasındaki tertibe riayet edilerek veya edilmeyerek- bir araya getirilmiştir. Bundan dolayı bazıları Kur&#39;an&#39;ın Ebu Bekir ve &Ouml;mer zamanında sayfalar h&acirc;linde olduğunu, hen&uuml;z mushaf, yani kitap şekline getirilmemiş olduğunu nakletmişlerdir. Bazıları da bunları mushaf diye adlandırmışlardır. &Ccedil;&uuml;nk&uuml; bu gruba g&ouml;re, Kur&#39;an ilk defa bu d&ouml;nemde bug&uuml;nk&uuml; d&uuml;zeniyle toplanmıştır.</p>\n\n<p>\n	Kur&#39;an&#39;ın ilk defa Ebu Bekir zamanında toplandığını s&ouml;yleyenlerin maksadı, bug&uuml;nk&uuml; d&uuml;zeniyle Kur&#39;an&#39;ın ilk defa Ebu Bekir&#39;in emriyle bir araya getirilip d&uuml;zenlenmiş olduğudur. Bu s&ouml;z, diğer rivayetlerle de uyum i&ccedil;indedir.</p>\n\n<p>\n	Kur&#39;an bilimleri &uuml;zerine yazılmış eserlerin &ccedil;oğunda Kur&#39;an&#39;ın toplanma ve derlenmesi ile ilgili konularda, Hz. Ali (a.s)&#39;ın mushafından ni&ccedil;in bahsedilmediği de b&ouml;ylece a&ccedil;ıklık kazanmış oluyor. &Ccedil;&uuml;nk&uuml; bu mushaf, ne tertip ve ne de i&ccedil;erik y&ouml;n&uuml;nden bug&uuml;nk&uuml; Kur&#39;an ile uyum i&ccedil;inde değildi. O Kur&#39;an&#39;ın d&uuml;zeni n&uuml;zul sırasına g&ouml;re tertiplenmiş, i&ccedil;eriği de tefsir ve tevili ile birlikte hazırlanmıştı. Bu itibarla, Kur&#39;an&#39;ı ilk &ouml;nce Hz. Ali (a.s) toplamasına rağmen g&uuml;n&uuml;m&uuml;zde olduğu şekliyle ilk defa Ebu Bekir toplamıştır, denilebilir. Bu arada, garaz ve taassup y&uuml;z&uuml;nden Ali (a.s)&#39;ın mushafını zikretmekten &ccedil;ekinmiş olanlar da yok değildir.</p>\n\n<p>\n	Bunları dikkate alarak, Osman&#39;ın Kur&#39;an&#39;ı toplatması olayı da aydınlanmış oluyor. &Ccedil;&uuml;nk&uuml; bundan da maksat, Kur&#39;an&#39;ın bir n&uuml;shada toplatılıp, bu n&uuml;shanın &ccedil;oğaltılarak İsl&acirc;m beldelerine dağıtılması ve farklı n&uuml;shaların ortadan kaldırılıp m&uuml;mk&uuml;n olduğunca metin ve kıraatte birlik oluşturulması olayıdır.</p>\n\n<p>\n	Bu hareket, tarihte kabul edilmiş ve bilinen bir ger&ccedil;ektir ve &ccedil;oğu kimseler bu hareket karşısında olumlu veya olumsuz tepkiler g&ouml;stermişlerdir. Bu ihtimale g&ouml;re, surelerin bug&uuml;nk&uuml; şekliyle d&uuml;zenlenmesi, bazı rivayetlerden de anlaşıldığı gibi, Osman zamanına aittir, ondan &ouml;ncesine değil. İhtil&acirc;f, yalnızca Osman&#39;ın bu hassas işi ne kadar başarıyla yapıp yapmadığı ve tarihte nasıl yankı yaptığı hususundadır.</p>\n\n<p>\n	İlgin&ccedil; olan şu ki, bazı tabirler ş&ouml;yle nakledilmiştir: &quot;Osman herkesi halifenin toplatmış olduğu Kur&#39;an&#39;ları okumaya mecbur etti.&quot; Bazıları; &quot;Ebu Bekir, Kur&#39;an&#39;ı sayfalarda topladı, Osman ise mushafta, yani kitap h&acirc;line getirdi.&quot; Ve diğer bazıları da; &quot;Ebu Bekir, Kur&#39;an&#39;ı mushaf (kitap) olarak topladı, Osman ise mushaflar şeklinde (yani onu &ccedil;oğalttı).&quot; diyorlardı.</p>\n\n<p>\n	Burada şunu da belirtmek gerekir ki, Kur&#39;an&#39;ın bu merhalesi de Zeyd b. Sabit&#39;in eliyle yapılmış, Osman ise yalnızca g&ouml;zc&uuml;l&uuml;k etmiştir. Bu nedenledir ki, Zeyd ile ilgili rivayetler, bazen Ebu Bekir ve &Ouml;mer ile, bazen de Osman ile ilgili olarak zikredilmiştir. Zira bunlar, iki ayrı d&ouml;neme işaret etmektedirler. Dolayısıyla ortada bir zıtlık s&ouml;z konusu değildir.</p>\n\n<p>\n	Son olarak; Kur&#39;an&#39;ın toplanması (cem edilmesi) ile ilgili olarak Şia kanalıyla nakledilen bazı rivayetlerde, Kur&#39;an&#39;ı toplama işinin Ali (a.s)&#39;a, başka birtakım rivayetlere g&ouml;re de, Ali (a.s) ve evl&acirc;tlarına, yani Ehl-i Beyt&#39;e &ouml;zg&uuml; bir iş olduğu bildirilmiştir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<p>\n	Bu rivayetlerin maksadı da a&ccedil;ıktır. Zira burada toplama işinden anlaşılan, Kur&#39;an&#39;ı metni, tefsiri ve teviliyle toplama işidir. Yani Kur&#39;an&#39;ın Allah&#39;ın indirdiği şekliyle d&uuml;zenlenmesidir ki bu, sadece Ali (a.s) ve evl&acirc;dına aittir.</p>\n\n<p>\n	Kur&#39;an&#39;ın toplanılmasının &ccedil;eşitli anlamlarda kullanıldığına, Kur&#39;an bilimleri ve tefsir kitaplarında da işaret edilmiştir. Suyut&icirc;, H&acirc;kim&#39;in M&uuml;stedrek&#39;inden ş&ouml;yle naklediyor: &quot;Kur&#39;an &uuml;&ccedil; defa toplandı: İlki, Peygamber (s.a.a)&#39;in zamanında; dağınık şekilde bulunan ayetler -Peygamber (s.a.a)&#39;in emriyle- belirli surelerde bir araya getirilip d&uuml;zene koyuldu. İkincisi, Ebu Bekir zamanında; daha &ouml;nceden deri, taş, ağa&ccedil; ve kemik levhalar &uuml;zerine yazılı olan Kur&#39;an, onun zamanında sayfalar &uuml;zerine yazılmaya başlandı. Sahih ve benzeri rivayetler, bu olaya del&acirc;let etmektedir. &Uuml;&ccedil;&uuml;nc&uuml; toplanma işlemi de, surelerin d&uuml;zene sokulması şeklinde olmuştur ki bu da, Osman zamanında yerine getirilmiştir.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	H&acirc;kim, bu s&ouml;z&uuml;n devamında bu &uuml;&ccedil; merhalenin her biriyle ilgili rivayetleri de hatırlatmıştır.</p>\n\n<p>\n	Zerkeş&icirc; de İbn-i Faris&#39;ten ş&ouml;yle nakletmiştir: &quot;Kur&#39;an&#39;ı toplamak işi iki kısımdır: Biri, surelerin diziliş sırasıdır; altı uzun surenin başta gelmesi, y&uuml;z ayeti olan surelerin bundan sonra yer alması gibi. Bu iş, sahabenin sorumluluğunda ve onlar tarafından yapılmıştır. Diğeri ise, ayetlerin surelerde toplanması ve diziliş sırası işlemidir ki bu, vahiy yoluyla kesinlik kazanmış bir şeydir ve Peygamber (s.a.a) bizzat bu işi &uuml;stlenmişti.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a></p>\n\n<p>\n	Zerkan&icirc; de Menahil&#39;ul-İrfan&#39;da, Kur&#39;an&#39;ın toplanılmasını, ezberlemek ve sinelerde korumak, diğeri de ayet ve surelerin yazılarak korunması şeklinde iki anlamda değerlendirmektedir. Daha sonra Kur&#39;an&#39;ın toplanılma işlemini ikinci anlamıyla &uuml;&ccedil; merhaleye ayırarak bu konuyla ilgili ş&uuml;pheli soruları yanıtlamaya &ccedil;alışıyor.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p>\n	Molla Huveyş Ali Gaz&icirc; de, Beyan&#39;ul-Mean&icirc;&#39;de Kur&#39;an&#39;ın toplanılma merhaleleri ve &quot;Kur&#39;an&#39;ın toplanılması&quot; ifadesinin anlamları &uuml;zerinde&nbsp; bir miktar a&ccedil;ıklamada bulunmuştur.</p>\n\n<p>\n	All&acirc;me Tabataba&icirc; bu konuda ş&ouml;yle yazıyor: &quot;Bazı rivayetlerde Ensar&#39;dan d&ouml;rt kişi, bazılarında beş, bazılarında altı ve bazılarında daha fazla kişi tarafından Kur&#39;an&#39;ın toplandığı iddiasından maksat, bu kişilerin Kur&#39;an&#39;ı tamamıyla &ouml;ğrenip ezberlemiş olmalarıdır. Yoksa onun ayet ve surelerini d&uuml;zenleyerek yazmış oldukları değildir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p>\n	Ne yazık ki, Kur&#39;an&#39;ın toplanılma tarihi &uuml;zerinde araştırma yapanlar, bazı inceliklere dikkat etmediklerinden bu konuda gelen rivayetlerin uyumsuzluklarına bakarak bu rivayetlerin yalan olduklarını ileri s&uuml;rerek bir&ccedil;oğunu reddetmişlerdir. Halbuki b&uuml;t&uuml;n y&ouml;nleriyle tahlil ve incelemeye t&acirc;bi tutulmak suretiyle bunları bir arada tutabilecek şekilde yorumlamak gerekiyordu. Yoksa her rivayeti ilk karşılaştığında diğeriyle biraz uyumsuz g&ouml;r&uuml;r g&ouml;rmez onu rivayet edenin cahilliğine veya kasıtlı biri olduğuna atfetmek doğru bir hareket değildir.</p>\n\n<p>\n	Şunu belirtmek gerekir ki, b&ouml;ylesi alanlarda araştırma yapmak, bir&ccedil;ok alanda kapsamlı ve b&uuml;t&uuml;n y&ouml;nleriyle bir araştırmaya ihtiyacı vardır. Buna ek olarak bazı alanlardan habersiz olmak veya y&uuml;zeysel bakışlar, doğru inceleme yapmayı imk&acirc;nsız kılmaktadır. İncelenmesi gereken ilgili konuları ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	Peygamber (s.a.a)&#39;in siyerinin incelenmesi; Hz. Ali (a.s)&#39;ın zamanında Kur&#39;an&#39;ın toplanılması; Sadr-ı İsl&acirc;m&#39;da k&acirc;tipler ve yazı aletleri; Kur&#39;an&#39;ın toplanma ve yazılma tarihi; ayet ve surelerin derlenmesi; kıraatlerdeki &ccedil;eşitliliğin tarihi; Kur&#39;an&#39;ın resm&#39;&uuml;l-hattı (yazım şekli); Kur&#39;an&#39;ın noktalama işaretleri ile harekelendirilmesi işlemi; Kur&#39;an&#39;ın tefsir, tevil ve tahrifi; halifeler tarihi; Hz. Ali (a.s)&#39;ın siyeri; vs...</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz, bu gibi odaklık arz eden noktalarda az veya &ccedil;ok m&uuml;dahale edildiği zaman tahlil ve araştırmanın y&ouml;n&uuml; değişmekte, olması gerekenin dışında sonu&ccedil;lara varılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Sağir, Muhammed H&uuml;seyin Ali, Tarih&#39;ul-Kur&#39;an, Kum baskısı, Mektebet&#39;&uuml;l-Al&acirc;m&#39;il-İsl&acirc;m&icirc;, s.69</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- Ho&icirc;, Ebu&rsquo;l-Kasım, el-Beyan, Beyrut baskısı, Dar&#39;uz-Zehra, c.1, s.239-253; Bel&acirc;ğ&icirc;, Muhammed Cevad, &Acirc;l&acirc;&#39;ur-Rahman f&icirc; Tefsir&#39;il-Kur&#39;an, s.19</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Ho&icirc;, el-Beyan, s.249-251</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- Suyut&icirc;, Cel&acirc;luddin, el-İtkan, Beyrut, Dar&#39;ul-K&uuml;t&uuml;b, c.1, s.135</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Tefsir-i Kumm&icirc;, c.2, s.451; Meclis&icirc;, Bihar&#39;ul-Envar, c.92, s.485; Feyz-i Kaşan&icirc;, el-Vaf&icirc;, c.5, s.274; Behran&icirc;, Haşim, el-Burhan fi Tefsir&#39;il-Kur&#39;an, c.1, s.15; Muttaki Hind&icirc;, Kenz&#39;&uuml;l-Ummal, c.2, s.373; Saffar Kumm&icirc;, Muhammed b. Hasan, Besair&#39;ud-Derecat, s.193; Kuleyn&icirc;, Muhammed b. Yakub, el-Kaf&icirc;, c.1, s.78</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- H&acirc;kim Nişabur&icirc;, el-M&uuml;stedrek, c.2, s.228; Suyut&icirc;, el-İtkan, s.126-130</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Zerkeş&icirc;, el-Burhan, Kahire baskısı, c.1, s.273; Beyrut baskısı, Dar&#39;ul-Marife, c.1, s.331</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- Zerkan&icirc;, Muhammed Abdulazim, Menahil&#39;ul-İrfan, Beyrut baskısı, Dar&#39;ul-K&uuml;t&uuml;b&#39;il-İlmiye, c.1, s.240</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Tabataba&icirc;, Muhammed H&uuml;seyin, Kur&#39;an Der İsl&acirc;m, Tahran baskısı, Bonyad-ı Kur&#39;an, s.173-174; Asif&icirc;, Ali Muhammed, Dirasatun fi&rsquo;l-Kur&#39;an&#39;il-Kerim, Necef baskısı, Matbaat&#39;un-Numan, s.246-249; Ramyar, Mahmud, Tarih-i Kur&#39;an, Tahran baskısı, İntişarat-ı Emir Kebir, s.211, 212</p>\n	</div>\n</div>','Kur\'an\'ın Toplanılma Zamanı','','publish','closed','open','','kuranin-toplanilma-zamani','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2991',0,'post','',0),(2992,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	Muhammed Mehdi ASİF&Icirc;</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah&#39;a, Resul&uuml;&#39;ne, kıyamet g&uuml;n&uuml;ne imandan sonra bir m&uuml;sl&uuml;man i&ccedil;in hi&ccedil;bir şey dinin temel ilkeleri ile fer&#39;i h&uuml;k&uuml;mlerinin kaynağını bilmek kadar &ouml;nem taşımamaktadır. Bilindiği gibi, Allah-u Te&acirc;l&acirc; birtakım h&uuml;k&uuml;mler, helal ve haramlar belirleyerek kullarının bu h&uuml;k&uuml;mlere uymalarını emretmiştir. Ancak bir h&uuml;km&uuml;n Allah&#39;ın h&uuml;km&uuml; ve şer&#39;i bir niteliğe sahip olabilmesi i&ccedil;in Allah Teala tarafından belirlenmiş olan g&uuml;venilir bir kaynağa dayanması gerekir. Onun i&ccedil;in bu kaynakları tanımak her m&uuml;sl&uuml;man i&ccedil;in bir zaruret teşkil etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>Birinci Kaynak</em></strong>:</p>\n\n<p>\n	Kaynaklardan birincisi insanlık i&ccedil;in hidayet ve nur meşalesi olan Kur&#39;an-ı Kerim&#39;dir. Allah-u Te&acirc;l&acirc; bu hususta ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong><em>&quot;Ş&uuml;phesiz, Allah&#39;ın sana g&ouml;sterdiği gibi insanlar arasında h&uuml;kmetmen i&ccedil;in biz sana Kitab&#39;ı (Kur&#39;an&#39;ı) hak olarak indirdik.&quot; </em></strong><em>(Nis&acirc;/105)</em></p>\n\n<p>\n	Kur&#39;an-ı Kerim, Allah Te&acirc;l&acirc;&#39;nın h&uuml;k&uuml;m ve sınırlarını a&ccedil;ıklayan kaynakların ilki olduğu hususunda m&uuml;sl&uuml;manlar ittifak etmişlerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong><em>İkinci Kaynak:</em></strong></p>\n\n<p>\n	Kaynaklardan ikincisi ise S&uuml;nnet-i Nebeviyye&#39;dir. Resulullah&#39;ın (s.a.a) s&ouml;z&uuml;, ameli ve takrirlerinden (g&ouml;r&uuml;p de susarak onayladığı hareketlerden) ibarettir. Bilindiği gibi Resulullah&#39;ın (s.a.a) vefatıyla şeriatın &ouml;nemli kaynaklarından birisi olan vahiy de kesilmiş oldu ve m&uuml;sl&uuml;manlar g&uuml;nl&uuml;k yaşantılarında ibadet, alış-veriş ve her ge&ccedil;en g&uuml;n alanı daha bir genişleyen h&uuml;k&uuml;met işleriyle ilgili h&uuml;km&uuml;n&uuml; bilmedikleri bir&ccedil;ok yeni sorularla karşı karşıya kaldılar. Tabii ki Resulullah (s.a.a) kendi hayatı boyunca İslam &uuml;mmetinin ihtiya&ccedil; duyduğu ve duyacakları konuları tamamen ayrıntılı bir şekilde a&ccedil;ıklamadığını da biliyoruz. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) yaşadığı m&uuml;barek kısa hayatında kendisini ve m&uuml;sl&uuml;manları meşgul ederek İslam&#39;ın ilerlemesine engel olan bir &ccedil;ok i&ccedil; ve dış sorunlarla karşı karşıya kalmıştı. Bu sorunlar Hz. Peygamber&#39;in (s.a.a) Allah&#39;ın h&uuml;k&uuml;mlerinin tamamını ayrıntılı bir şekilde a&ccedil;ıklamaktan alıkoymuştu. İşte bu y&uuml;zden bir &ccedil;ok meselede veya meselelerin tefferruatında Resulullah&#39;ın (s.a.a) a&ccedil;ıklamalarını g&ouml;remiyoruz. Şehristan&icirc; bu konuyla ilgili ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;İbadet ve alış-verişlerde meydana gelen olayların sayılamıyacak kadar &ccedil;ok olduğunu kesinlikle biliyoruz. Yine her olay hakkında bir nassın olmadığını, hatta bunun imkansız olduğunu da biliyoruz. &Ouml;yleyse sayılmayacak kadar &ccedil;ok olan şeyleri sayılı ve sınırlı şeylerle sınırlandırmamız m&uuml;mk&uuml;n değildir.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ancak dikkat edilmesi gereken nokta şu ki; acaba Allah-u Te&acirc;l&acirc;, m&uuml;sl&uuml;manlara, din&icirc; ve d&uuml;nyev&icirc; işlerini ilgilendiren hususlarla karşılaştıklarında, Resulullah&#39;ın (s.a.a) s&uuml;nnetinden sonra başvuracakları &quot;Canlı bir kaynak&quot; tayin etmiş midir; yoksa onları istedikleri gibi i&ccedil;tihat etmeleri ve karşılaştıkları sorunların &ccedil;&ouml;z&uuml;m&uuml;nde kendi g&ouml;r&uuml;şleri ile amel etmeleri hususunda serbest mi bırakmıştır? Başka bir deyişle, acaba Allah&#39;ın Kitabı&#39;na ek olarak, m&uuml;sl&uuml;manların s&uuml;nnet-i nebevi&#39;de bulunmayan ihtiya&ccedil; duydukları meselelerde m&uuml;racaat edebilecekleri a&ccedil;ık bir kapı var mıdır? Ve acaba Resulullah (s.a.a) kendisinden sonra m&uuml;sl&uuml;manları hedefe ulaştıracak ve onları Allah&#39;ın dinine hidayet edecek belirli kimseleri yerine halife olarak tayin etmiş midir? Yoksa Resulullah&#39;ın (s.a.a) vefatıyla m&uuml;sl&uuml;manların s&uuml;nnet-i nebevi&#39;den mahrum kaldıklarını ve b&ouml;ylece onlar i&ccedil;in sadece sahabenin Hz. Resulullah&#39;tan (s.a.a) rivayet ettikleri hadislerden yararlanmaları dışında başka bir &ccedil;areleri kalmadığını mı sanmalıyız? Zira sahabiler, Resulullah&#39;ın (s.a.a) buyruklarının kaybolmasını &ouml;nlemek i&ccedil;in hadisleri bir araya toplamaya ve yazmaya fazla &ouml;nem vermiyorlardı. Yine bu hadisleri kapsayan&nbsp; bir &ccedil;ok tarihi sorunlarla birlikte, insanın bu hadislere başvurması &ccedil;eşitli zorlukları beraberinde getiriyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Biz bu t&uuml;r soruları, konuya a&ccedil;ıklık kazandırmak i&ccedil;in cevaplandırmaya &ccedil;alışacağız inşaallah.</p>\n\n<p>\n	<strong>Ehl-i Beyt&#39;in İmameti</strong></p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) hayatı ile siretini dikkatli bir şekilde araştıran herkes, Resulullah&#39;ın (s.a.a) g&ouml;revlerinden birisinin de kendisinden sonra &uuml;mmeti arasında din&icirc; ve d&uuml;nyev&icirc; işlerde kendilerine m&uuml;racaat edilmesi i&ccedil;in Allah Te&acirc;l&acirc; tarafından Ehl-i Beyt&#39;in hilafeti i&ccedil;in ortam hazırlamak olduğunu g&ouml;r&uuml;r. Ve yine Resulullah&#39;ın (s.a.a) işin sağlamlaşması i&ccedil;in defalarca &ccedil;eşitli m&uuml;nasebetlerle halkı, Ehl-i Beyt&#39;e y&ouml;nelmeleri ve s&uuml;nnetini onlardan almaları hususunda &ccedil;ok b&uuml;y&uuml;k &ccedil;aba sarfettiğini anlar. Resul-i Ekrem&#39;in (s.a.a) bu husustaki hadislerinin hepsini burada zikretmek makalemizin kapesitesi dışındadır; ancak biz burada onların bazılarına &ccedil;ok kısa olarak değineceğiz ve daha sonra da tathir ayetini ele alarak onun delillerine işaret edeceğiz. İşte bu hadislerden bazı &ouml;rnekler:</p>\n\n<p>\n	&nbsp;<strong>1- Sekaleyn Hadisi</strong></p>\n\n<p>\n	Şia ve Ehl-i S&uuml;nnet kaynaklarında m&uuml;tevatir ve meşhur olduğunda ittifak edilmiş olan bu hadis-i şerifi Sahih-i M&uuml;slim,<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> Sahih-i Tirmiz&icirc;,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> S&uuml;nen-i Darem&icirc;,<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> M&uuml;sned-i Ahmd ibn-i Hanbel,<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Hasais-i Nesa&icirc;,<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> M&uuml;stedrek-i Hakim<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> ve Ehl-i s&uuml;nnet&#39;in diğer hadis kaynaklarından naklediyoruz:</p>\n\n<p>\n	<strong><em>&quot;Ey insanlar, ger&ccedil;ekten ben de (insanlardan) bir insanım; Allah&#39;ıma doğru davet edileceğim ve benim de icabet edeceğim zaman yaklaşmıştır. Ben sizin aranızda iki değerli şey bırakıyorum; onlara sarıldığınızda asla sapıklığa d&uuml;şmezsiniz. Onlar Allah&#39;ın Kitabı ve İtretim olan Ehl-i Beyt&#39;imdir. Bunlardan birisi diğerinden daha ağır ve değerlidir. Onlar Havuz&#39;da bana ulaşıncaya kadar birbirinden ayrılmazlar. &Ouml;yleyse (onlar hakkında) Allah&#39;tan korkun ve benden sonra o ikisi hakkında ne yapacağınıza veya (onlarda olan benim hakkımı) nasıl koruyacağınıza bakın. Onlardan (Ehl-i Beyt&#39;imden) &ouml;ne ge&ccedil;meyin ki helak olursunuz ve onlara bir şeyler &ouml;ğretmeğe de kalkışmayın. Yakın bir zamanda Havuz&#39;da benimle buluşacağınızı ve &quot;Benden sonra Sekaleyn&#39;e nasıl davrandığınızı&quot; soracağımı g&ouml;r&uuml;yorum. Benim kıbleme y&uuml;z &ccedil;eviren ve davetime icabet eden, onlar i&ccedil;in hayır dilesin.&quot;</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2) Sefine (Gemi) Hadisi</strong></p>\n\n<p>\n	Resulullah (s.a.a) buyurmuştur ki:</p>\n\n<p>\n	<strong><em>&quot;Benim Ehl-i Beyt&#39;im sizlerin arasında Nuh&#39;un gemisine benzer; ona binen kurtuldu ve ondan y&uuml;z &ccedil;eviren ise boğuldu.&quot;</em></strong></p>\n\n<p>\n	Bu hadisi, Hakim <em>&quot;M&uuml;stedrek-&uuml;s Sahihayn</em>&quot;&#39;de, M&uuml;slim&#39;in şartıyla<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> Muttak&icirc; <em>&quot;Kenz&#39;ul Ummal</em>&quot;da,<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Haysem&icirc; &quot;<em>el Mecma</em>&quot;da,<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Ebu Nuaym <em>&quot;Hilyet-ul Evliya&quot;</em>da<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> nakletmiştir mezkur hadis ashabın, g&uuml;venilir ravilerin, tabi&icirc;nin ve hadis ravierinin, Resulullah&#39;tan (s.a.a) sonra Ehl-i Beyt&#39;in din ve h&uuml;k&uuml;met işlerindeki imamet ve rehberlikleriyle ilgili diğer kitaplarda da ge&ccedil;mektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Gadir-i Hum Hadisi</strong></p>\n\n<p>\n	Resulullah (s.a.a) bu hadisle, Sibt ibn-i Cevz&icirc;&#39;nin <strong>&quot;Tezkire&quot;</strong> adlı kitabında yazdığı &uuml;zere 120 bin m&uuml;sl&uuml;manın huzurunda, Emir-ul M&uuml;&#39;minin Ali b. Ebu Talib&#39;i (a.s) kendisinden sonra m&uuml;sl&uuml;manlara imam ve veli olarak tayin etti. Resulullah (s.a.a) Gadir-i Hum&#39;da irad ettiği hutbesinin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong><em>&quot;Ben kimin mevlası isem Ali de onun mevlasıdır. Allah&#39;ım, onu seveni sen de sev, ona d&uuml;şman olana sen de d&uuml;şman ol. Ona yardım edene sen de yardım et, onu yalnız bırakanı sen de yalnız bırak...&quot; </em></strong></p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) bu hutbesini duyan m&uuml;sl&uuml;manlar, i&ccedil;lerinde &Ouml;mer, Ebubekir ve diğer b&uuml;y&uuml;k sahabeler de bulunmak &uuml;zere, Hz. Ali&#39;ye (a.s) bey&#39;at elini uzatarak velayetini kabul ettiler.</p>\n\n<p>\n	Bu hadisi <em>M&uuml;slim Sahih</em>&#39;inde ve Hakim Şeyheyn&#39;in şartıyla <em>M&uuml;stedrek&#39;us Sahihayn&#39;</em>de nakletmişlerdir.</p>\n\n<p>\n	Şi&icirc; alimlerinden Allame Mir Hamid H&uuml;seyin Hind&icirc;, bu hadisin senetleri &uuml;zerinde geniş &ccedil;apta araştırma yaptıktan sonra onu, on ciltten oluşan <em>&quot;Abekat-ul Envar&quot;</em> adlı değerli kitabında kaydetmiştir. Yine Allame Emin&icirc; <em>&quot;el-Gadir&quot;</em> adlı kitabında bu hadisin senet ve ravi silsilesini ayrıntılı bir şekilde incelemiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ehl-i Beyt&#39;i İmamet Makamına Hazırlama</strong></p>\n\n<p>\n	Resulullah (s.a.a) kendisinden sonra imamet, rehberlik ve h&uuml;k&uuml;m verme hususlarında, helal ve haramı tanımakta, Allah&#39;ın ahkam ve hududunu &ouml;ğrenmekte Ehl-i Beyt&#39;e m&uuml;racaat etmeleri i&ccedil;in her yerde m&uuml;sl&uuml;manları onlara başvurmaya emrediyordu. &Uuml;mmetini onların imametini kabullenmeye hazırladığı gibi, kendisinden sonra bu &ouml;nemli g&ouml;revi yerine getirebilmesi i&ccedil;in Ehl-i Beyt&#39;inden olan Hz. Ali&#39;nin (a.s) terbiyesine de &ccedil;ok fazla &ouml;nem g&ouml;steriyordu. İşte bu ama&ccedil;la Hz. Ali&#39;yi (a.s) daha &ccedil;ocukken kendi terbiyesi altına alarak m&uuml;kemmel bir programla kendi evinde b&uuml;y&uuml;tmeğe &ouml;zen g&ouml;stermiştir; b&ouml;ylece o, &ccedil;ocukluk d&ouml;neminden itibaren Resulullah&#39;ın (s.a.a) ilahi terbiyesi altında b&uuml;y&uuml;m&uuml;şt&uuml;r. Keza Resulullah&#39;a (s.a.a) uyan ve iman eden ilk şahıs olarak da Hz. Ali&#39;yi (a.s) g&ouml;r&uuml;yoruz. Bu hususta Hz. Ali (a.s) <em>Nehc-&uuml;l Belağa</em>&#39;da &quot;Kasia&quot; hutbesinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong><em>&quot;Resulullah&#39;a (s.a.a) ne kadar yakın oluduğumu, onun katında nasıl bir mertebeye ulaştığımı iyice bilirsiniz. &Ccedil;ocuktum hen&uuml;z, o beni bağrına basardı; lokmayı &ccedil;iğner, ağzıma kor, yedirirdi. Ne s&ouml;ylediğimde yalan, ne yaptığımda bir k&ouml;t&uuml;l&uuml;k bulmuştur... Ben de deve yavrusu anasının peşinden gittiği gibi onu takip ederdim. O her g&uuml;n bana huylarından birini &ouml;ğretir, kendine uymamı buyururdu. Her yıl Hir&acirc; dağına &ccedil;ekilir (ibadet ederdi). Onu ancak ben g&ouml;r&uuml;rd&uuml;m, benden başkası g&ouml;rmezdi. O g&uuml;n İslam, Resulullah&#39;la (s.a.a)&nbsp; Hatice&#39;den başkasının evinde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahyin nurunu g&ouml;r&uuml;r, n&uuml;b&uuml;vvetin kokusunu duyardım...&quot;</em></strong></p>\n\n<p>\n	Bunlardan anlaşıldığına g&ouml;re Resulullah (s.a.a) kendisinden sonra &uuml;mmetini Ehl-i Beyt&#39;in imametini kabullenmeye ve Ehl-i Beyt&#39;ini de m&uuml;sl&uuml;manların imametini &uuml;stlenmeye hazırlıyordu. Resul-i Ekrem&#39;den (s.a.a) bu konuda nakledilen hadislere dikkatle bakıldığında Resulullah&#39;ın (s.a.a) bu hareketlerinden hi&ccedil; bir şahs&icirc; menfaatinin s&ouml;zkonusu olmadığı anlaşıldığı gibi, bunun ilah&icirc; bir iş olduğu g&ouml;r&uuml;lmektedir. İşte bundan dolayı Allah Teala&#39;nın, Resul&uuml;ne (s.a.a) olan bu emrini Allah&#39;ın diğer emirleri gibi Resulullah&#39;ın (s.a.a) halka ulaştırmakla g&ouml;revli olduğu anlaşılmakta ve bu hususta Allah Te&acirc;l&acirc;, Resul&uuml;&#39;ne (s.a.a) hitaben ş&ouml;yle buyurmmaktadır:</p>\n\n<p>\n	<strong><em>&quot;Ey Peygamber, Rabbinden sana indirileni tebliğ et (duyurup bildir). Eğer yapmayacak olursan, O&#39;nun el&ccedil;iliğini yapmamış olursun. Allah, seni insanlardan korur. Ş&uuml;phesiz Allah, kafir olan bir topluluğu hidayete erdirmez.&quot;</em></strong> <em>(Maide/67.)</em></p>\n\n<p>\n	Muhaddisler bu ayetin, Resulullah&#39;ın (s.a.a) Hz. Ali&#39;yi (a.s) Gadir-i Hum g&uuml;n&uuml; m&uuml;sl&uuml;manlara imam ve veli olarak tayin ettiği hususunda nazil olduğunu beyan etmişlerdir. Nitekim All&acirc;me Emin&icirc; &quot;el-Gadir&quot; kitabında, muhaddislerin bu s&ouml;zlerini bir &ccedil;ok Ehl-i S&uuml;nnet hadis ve tefsir kitaplarından kaynakları ile nakl etmiştir.</p>\n\n<p>\n	Dolayısıyla bu emir Allah Teala&#39;nın emri ve Resulullah&#39;ın (s.a.a) bu hassas meseledeki s&ouml;z ve davranışları vahiye dayalı olduğuna g&ouml;re Allah Te&acirc;l&acirc;, Ehl-i Beyt&#39;i başkalarının varamayacağı ilim, fıkıh ve ma&#39;sumluk mertebesine ulaştırması da gereklidir. &Ccedil;&uuml;nk&uuml; Resulullah&#39;tan (s.a.a) sonra m&uuml;sl&uuml;manların din&icirc; ve d&uuml;nyev&icirc; işleriyle ilgilenmesi i&ccedil;in rehberliğe se&ccedil;ilen kimse, ancak zikredilen &ouml;zelliklere sahip olduğu takdirde imamet makamına ulaşabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ehl-i Beyt&#39;in Masum Olması ve H&uuml;k&uuml;mlerinin İ&ccedil;tihada Dayanmaması</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ehl-i Beyt&#39;in m&uuml;sl&uuml;manlara rehberlik etmesini isteyen Allah-u Te&acirc;l&acirc;&#39;nın onlara başkalarının mahrum kaldığı &ouml;zel bir ilahi ilim verdiğinden, Ehl-i Beyt&#39;in konumu, bazen doğru bazen de yanlış i&ccedil;tihat eden diğer m&uuml;&ccedil;tehitler ve fakihlerin konumundan farklıdır. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) Ehl-i Beyt&#39;ini kendi s&uuml;nnet ve hadislerini tebliğ etmede, dini meselelerde merci ve kaynak olarak tayin etmiştir. Onlar, Resulullah (s.a.a) gibi, şaşırmadan, hata ve yanlışlığa d&uuml;şmeden ilah&icirc; h&uuml;k&uuml;mlerle birlikte s&uuml;nnet-i nebev&icirc;&#39;yi tebliğ ediyorlardı. Binaenaleyh, Ehl-i Beyt fıkhına &quot;Ehl-i Beyt mezhebi&quot; tabirini kullanmamız musamaha ve mecaz babındandır, yani onların ilim ve h&uuml;k&uuml;mleri kendi i&ccedil;tihatlarına dayanmamaktadır. Onların ilmi vehb&icirc;dir (Allah tarafındandır) ve bu da onların ma&#39;sumiyetlerini g&ouml;steriyor.</p>\n\n<p>\n	Dikkat edilmesi gereken nokta şu ki, Ehl-i Beyt&#39;in ma&#39;sum oluşu inancı sadece s&uuml;nnet-i nebevi&#39;den alınan sonuca dayalı bir mevzu değildir. -Nitekim b&ouml;yle olduğu takdirde de kesinlikle onunla amel edilmesi gerekirdi. &Ccedil;&uuml;nk&uuml; Resulullah&#39;ın (s.a.a) b&uuml;t&uuml;n buyrukları vahye dayalı olduğundan, bu meselenin de ilah&icirc; bir h&uuml;k&uuml;m olduğu anlaşılacaktı.- Bu konuda Allah Teala&#39;nın muhkem zikri olan Kur&#39;an-ı Kerim&#39;de şu sarih ayet nazil olmuş, Ehl-i Beyt&#39;in ma&#39;sum oluşunu ve her t&uuml;rl&uuml; hata ile g&uuml;nahtan arındıklarını a&ccedil;ıklamıştır:&nbsp;</p>\n\n<p>\n	<strong><em>&quot;Ey Ehl-i Beyt; ger&ccedil;ekten Allah sizden kiri (g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&quot;</em></strong><em>(Ahzap/33)</em></p>\n\n<p>\n	Şimdi biz bu ayet-i kerimede ge&ccedil;en m&uuml;fredat ve edatın anlamını ve de ayetle ilgili konuları aktarmaya &ccedil;alışacağız:</p>\n\n<p>\n	Ayet-i kerime &quot;innema&quot; kelimesiyle başlamaktadır ve bu kelime Arap edebiyatının en g&uuml;&ccedil;l&uuml; hasr (sınırlama) edatından olup kendisinden sonra gelen manayı isbat ederek, o manayı başkalarından nefyeder. &Ouml;rneğin, <em>&quot;innema fekih-u Aliyyun&quot;</em> yani, fakih yalnız Ali&#39;dir; ondan başka bir fakih de yoktur.&quot; Bu misalda &quot;innema&quot; edatı fakihliği yalnızca Ali i&ccedil;in ispatladığı gibi başkasından da nefyetmektedir.</p>\n\n<p>\n	Binaenaleyh <em>&quot;innema&quot;</em> edatıyla başlayan mezkur ayet-i kerime şu anlamı ifade ediyor: <strong><em>&quot;Allah Te&acirc;l&acirc; yalnızca Ehl-i Beyt&#39;in temiz kılınmasını irade etmiştir&quot; ve ayet nazil olduğu zaman, Allah Te&acirc;l&acirc; onlardan başkasının bu şekilde temizliğini de &ouml;zel olarak istememiştir.&quot;</em></strong></p>\n\n<p>\n	&nbsp;Bilindiği gibi Allah Te&acirc;l&acirc;&#39;nın iradesi tekvin&icirc; ve teşri&icirc; olmak &uuml;zere iki &ccedil;eşit d&uuml;ş&uuml;n&uuml;lebilir: Allah&#39;ın isteği ile olmasını istediği şeyin arasında başka bir şeyin bulunmadığına ve istediğinin anında olduğuna &quot;Tekvin&icirc; irade&quot; denir. Yani Allah bir şeyin olmasını istediğinde olmaması m&uuml;mk&uuml;n değildir&nbsp; ve Allah Te&acirc;l&acirc;&#39;nın irade ettiği şey iradesinden asla ayrılamaz:</p>\n\n<p>\n	<strong><em>&quot;Bir şeyi dilediği zaman, O&#39;nun emri, yalnızca ol demesidir; o da hemen oluverir.&quot;</em></strong><em>(Yasin/82)</em></p>\n\n<p>\n	Ama &quot;Teşri&icirc; irade&quot; ise Allah&#39;ın iradesiyle m&uuml;kelleflerden istediği amellerin yanısıra kulun da irade ve se&ccedil;me hakkına sahip olması demektir. Bu irade sadece Allah&#39;ın m&uuml;kelleflere şeriat ve din olarak tayin ettiği amel ve vazifelere taalluk eder; nitekim tekvin&icirc; irade de tekvin ve varlığı ilgilendiren şeylerde s&ouml;zkonusudur.</p>\n\n<p>\n	İradenin iki kısım olduğu ve bu iki kısımın mefhumu a&ccedil;ıklandıktan sonra şu soruyla karşılaşıyoruz: Acaba ayet-i kerimede ge&ccedil;en irade bu iki kısımdan hangisidir? Allah&#39;ın buradaki iradesi teşri&icirc; irade olabilir mi? Tabii ki, teşri&icirc; irade anlamını taşırsa ayetin manası ş&ouml;yle olacaktır: Allah Te&acirc;l&acirc;, Ehl-i Beyt&#39;i irade edip isteyince onların temizlenmesini ve t&uuml;m pisliklerin onlardan giderilmesini irade eder. Fakat bu varsayıma g&ouml;re ayet-i kerime, kesin bir sonu&ccedil; olarak almak istediğimiz Ehl-i Beyt&#39;in hi&ccedil; bir alanda ismet ve masumiyeti konusuna delil olmayacaktır. Zira Allah Te&acirc;l&acirc;&#39;nın -teşri&icirc; olarak- kullarının yapmasını istediği ama onların yapmadığı her t&uuml;rl&uuml; hayır, temizlik, doğruluk, adalet... vb. konuları kendimiz bizzat g&ouml;rmekteyiz.</p>\n\n<p>\n	Ama ayetin genelinin m&uuml;fredatına bakıldığında, iradenin bu ayette teşri&icirc; irade olmadığı anlaşılacaktır. Zira ayet, iradenin teşri&icirc; olmasıyla asla bağdaşmayan hasrı (sınırlandırılışı) kuvvetle vurgulayan &quot;innema&quot; edatıyla başlamaktadır. &Ccedil;&uuml;nk&uuml; Allah Teala&#39;nın temizliği teşri&icirc; olarak istemesi yalnız Ehl-i Beyt&#39;e has bir şey değildir, bilakis Allah Te&acirc;l&acirc; bu temizliği t&uuml;m kulları i&ccedil;in istemiştir. Bu hususta Allah Te&acirc;l&acirc; Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong><em>&quot;Allah size herhangi bir g&uuml;&ccedil;l&uuml;k &ccedil;ıkarmak istemez; fakat sizi tertemiz kılmak ve size nimetini tamamlamak ister; umulur ki ş&uuml;kredersiniz.&quot;</em></strong><em>(Maide/6)</em></p>\n\n<p>\n	İşte buna g&ouml;re ayette ge&ccedil;en Allah Teala&#39;nın iradesini teşri&icirc; iradeyle tefsir edecek olursak artık temizliği sadece Ehl-i Beyt&#39;e mahsus edip, onu başkalarından nefyetmemiz bir anlam taşımaz. &Ouml;yleyse ayet-i kerimedeki ilah&icirc; iradeyi ayette ge&ccedil;en hasr edatının mefhumuyla da bağdaşan tekvin&icirc; iradeyle yorumlamak zorundayız; ş&ouml;yle ki, Ehl-i Beyt Allah&#39;ın iradesiyle temiz kılınmıştır ve bu temizlik sadece onlara mahsustur, bu hususta başkalarına iştirak hakkı verilmemiştir. Tabi ki, Allah Te&acirc;l&acirc; tekvin&icirc; olarak bir şeyin olmasını isterse, o şey kesinlikle vuku bulur. Zira Allah&#39;ın irade ettiği (olmasını istediği) şeyin iradesinden ayrı d&uuml;şmesi imkansız olup bu ikisi asla birbirlerinden ayrılmazlar.</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi mezkur ayetteki irade tekvin&icirc; irade olarak yorumlandığında, hasr edatı olan (innema) kelimesi de kendi anlamını tam olarak ifade ediyor ve irade teşri&icirc; irade olarak yorumlandığında karşılaşılan mahzur da s&ouml;zkonusu olmuyor. Binaenaleyh Allah&#39;ın irade ettiği şeyin, iradesinden ayrı d&uuml;şmesinin imkansız oluşu ve bu ayet-i kerimenin h&uuml;km&uuml; gereğince, taharet (temizlik)in Ehl-i Beyt (a.s) i&ccedil;in farz olup herhangi bir pisliğin onlar tarafından vuku bulması imkansızdır.</p>\n\n<p>\n	Ayette ge&ccedil;en &quot;pislik&quot; anlamında olan <em>&quot;rics&quot;</em> kelimesi, madd&icirc; ve zahir&icirc; pisliklere denildiği gibi manev&icirc; ve batin&icirc; pislikleri de kapsamaktadır. Nitekim Allah Te&acirc;l&acirc; Kur&#39;an-ı Kerim&#39;de her iki anlama da değinmektedir. &Ouml;rneğin En&#39;am Suresi&#39;nin 145. ayetinde domuz etinden &quot;rics&quot; (pislik) diye tabir etmiştir:</p>\n\n<p>\n	<strong><em>&quot;... Veya domuz eti -ki pisliğin kendisidir-...&quot;</em></strong></p>\n\n<p>\n	İkinci hususta ise ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong><em>&quot;Kalplerinde hastalık olanların ise, iğren&ccedil;liklerine iğren&ccedil;lik (murdarlık) ekleyip -artırmış ve onlar k&acirc;firler olarak- &ouml;lm&uuml;şlerdir.&quot;</em></strong><em>(Tevbe/125)</em></p>\n\n<p>\n	Ve yine buyurmuştur ki:</p>\n\n<p>\n	<strong><em>&quot;...Kimi de saptırmak isterse, onun g&ouml;ğs&uuml;n&uuml; -sanki g&ouml;ğe y&uuml;kseliyormuş gibi- dar ve sıkıntılı kılar. Allah, inanmayanların &uuml;st&uuml;ne işte b&ouml;yle pislik &ccedil;&ouml;kertir.&quot;</em></strong><em>(En&#39;am/125)</em></p>\n\n<p>\n	Bu ayetleri dikkate aldığımızda g&uuml;nah ve masiyetlerin pisliğin en bariz fertlerinden biri olduğunu g&ouml;r&uuml;yoruz. &Ouml;yleyse ayet-i kerimenin tasrihinden şu sonuca&nbsp; varmaktayız: Allah Te&acirc;l&acirc; Ehl-i Beyt&#39;i bilinen b&uuml;t&uuml;n madd&icirc; ve manev&icirc; pisliklerden uzak tutmuş, onların asla hi&ccedil; bir g&uuml;naha bulaşmamalarını da tekvin&icirc; olarak irade buyurmuştur. Tabi ki Allah&#39;ın, olmasını irade ettiği şeyin olmaması ise imkansızdır. Nitekim Allah Te&acirc;l&acirc; bu konuda Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong><em>&quot;Bir şeyi dilediği zaman, O&#39;nun emri, ona yalnızca &quot;ol&quot; demesidir; o da hemen oluverir.&quot;</em></strong><em>(Y&acirc;sin/82)</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ehl-i Beyt Kimlerdir?</strong></p>\n\n<p>\n	1- S&uuml;nnet-i nebeviye baktığımızda Resulullah&#39;ın (s.a.a), hakkında Kur&#39;an ayeti nazil olan Ehl-i Beyt &uuml;nvanının sadece belirli bir grubla sınırlandırmasına &ccedil;ok &ouml;nem verdiğini ve bu &uuml;nvanın onlardan başkası hakkında kullanılmasını da menettiğini g&ouml;r&uuml;yoruz. İşte bu ama&ccedil;la Resulullah&#39;ın (s.a.a) daima onların isimlerini a&ccedil;ıklayarak halka tanıttığına bir &ccedil;ok hadislerde şahit olmaktayız. &Ouml;rneğin Abdullah ibn-i Ca&#39;fer&#39;in rivayetinde ş&ouml;yle yeralmıştır:</p>\n\n<p>\n	Resulullah (s.a.a) Safiyye&#39;ye: <strong><em>&quot;&Ccedil;ağır bana, &ccedil;ağır bana&quot;</em></strong> diye emretti. Safiyye; <strong><em>&quot;Kimi &ccedil;ağırayım&quot;</em></strong> dediğinde, Resulullah (s.a.a); <strong><em>&quot;Ehl-i Beyt&#39;im olan Ali&#39;yi, Fatıma&#39;yı, Hasan ve H&uuml;seyin&#39;i&quot;</em></strong> buyurdu. Sonra bu konuyu daha vurgulayarak ş&ouml;yle devam etti:</p>\n\n<p>\n	<strong><em>&quot;Allah&#39;ım bunlar benim &acirc;l&#39;im (Ehl-i Beyt&#39;im)dirler; Muhammed ve &acirc;l&#39;ine selam ve rahmetini g&ouml;nder.&quot;</em></strong></p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) bu s&ouml;zlerinin hemen arkasından vahiy el&ccedil;isi gelerek Kur&#39;an-ı Kerim&#39;in şu ayetini indirdi:</p>\n\n<p>\n	<strong><em>&quot;Ey Ehl-i Beyt, ger&ccedil;ekten Allah sizden kiri (g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&quot;</em></strong><em>(Ahzap/33)</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Arap &uuml;slup ve edebiyatına iyice vakıf olan kimse, Resulullah&#39;ın (s.a.a); <strong><em>&quot;Allah&#39;ım, bunlar benim &acirc;l&#39;imdir&quot;</em></strong> s&ouml;z&uuml;n&uuml;n ancak Ehl-i Beyt&#39;i kapsadığına ve bu &ouml;zelliğin başkalarından nefy olduğuna a&ccedil;ık bir delil olduğunu g&ouml;r&uuml;r.</p>\n\n<p>\n	2- Ehl-i Beyt&#39;i tanıtmak ve bu &uuml;nvanın sadece kendileri i&ccedil;in sadık olduğunu belirtmek amacıyla Resulullah&#39;ın (s.a.a) onları kis&acirc; (&acirc;b&acirc;) altında topladığını g&ouml;r&uuml;yoruz. Nitekim &Uuml;mm-&uuml; Seleme&#39;den nakledilen hadis-i Kis&acirc;&#39;da ş&ouml;yle yeralmıştır:</p>\n\n<p>\n	&quot;Resulullah (s.a.a) Hasan, H&uuml;seyin ve Fatıma&#39;yı &ccedil;ağırıp &ouml;n&uuml;nde oturttu, Ali&#39;yi de &ccedil;ağırıp arka tarafında oturttu. Sonra onlarla birlikte &acirc;b&acirc;ya b&uuml;r&uuml;nerek ş&ouml;yle dua etti:</p>\n\n<p>\n	<strong><em>&quot;(Allah&#39;ım,) bunlar benim Ehl-i Beyt&#39;imdir; onlardan b&uuml;t&uuml;n pislikleri gider ve onları tertemiz kıl.&quot;</em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	3- Bu ayet-i kerimenin kendi evinde nazil olduğunu g&ouml;ren &Uuml;mm&#39;&uuml;l Mu&#39;minin &Uuml;mm-&uuml; Seleme, kendisinin de onlardan biri olmasını arzuluyordu. Bu nedenle de Resulullah&#39;a (s.a.a); &quot;Ey Allah&#39;ın resul&uuml;; ben de onlardan mıyım?&quot; diye arzetti. Resulullah (s.a.a) ise zevcesi &Uuml;mm-&uuml; Seleme&#39;nin b&uuml;y&uuml;k makama sahip olmasına rağmen Ehl-i Beyt&#39;ten olmadığını ancak, hayır &uuml;zere olduğunu belirtmiş ve burada &Uuml;mm-&uuml; Seleme&#39;nin hayır &uuml;zere olduğunu değil, bilakis Ehl-i Beyt&#39;ten olduğunu nefyetmiştir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bu sahih hadise dikkat edildiğinde, m&uuml;minlerin anaları olan Resulullah&#39;ın (s.a.a) zevcelerinin ayet-i kerimedeki &quot;Ehl-i Beyt&quot;in kapsamına girmediği anlaşılmaktadır.</p>\n\n<p>\n	4- Resulullah (s.a.a) Tathir Ayeti nazil olduktan sonra &quot;Ehl-i Beyt&quot;ten maksadın kimler olduğu hususunda kimseye ş&uuml;phe yolu bırakmayacak a&ccedil;ık bir şekilde ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong><em>&quot;Bu ayet beş kişinin hakkında nazil olmuştur (ki onlar); Ben, Ali, Hasan, H&uuml;seyin ve Fatıma&#39;dır.&quot;</em></strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	5- Yukarıdakilere ilaveten, Resulullah (s.a.a) devamlı Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i m&uuml;sl&uuml;manların g&ouml;rebileceği ve sesini duyabileceği bir şekilde toplayıp Hz. Fatıma&#39;nın (s.a) evinin kapısının &ouml;n&uuml;nde bu ayet-i kerimeyi okuyordu. Bu hususta Ebu Barze&#39;den ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&quot;Resulullah&#39;la (s.a.a) yedi ay namaz kıldım. Bu s&uuml;re i&ccedil;erisinde Resulullah&#39;ın (s.a.a) evinden dışarı &ccedil;ıktığında devamlı Hz. Fatıma&#39;nın (s.a) evinin &ouml;n&uuml;ne gelerek ş&ouml;yle buyurduğunu m&uuml;şahede ediyordum: <strong><em>&quot;Allah&#39;ın salatı sizin &uuml;zerinize olsun (ey Ehl-i Beyt) &ldquo;Ger&ccedil;ekten Allah t&uuml;m pislikleri siz Ehl-i Beyt&#39;ten gidermeyi ve sizleri tertemiz kılmayı istemiştir.&rdquo;&quot;</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Resul-i Ekrem (s.a.a) bu &ouml;nemli davranışlarıyla ayet-i kerimede ge&ccedil;en &quot;Ehl-i Beyt&quot; kelimesinin yalnız mezkur beş m&uuml;barek z&acirc;tları kapsamına aldığını belirterek hi&ccedil; kimseyi ş&uuml;pheye d&uuml;şme veya d&uuml;ş&uuml;rme fırsatını bırakmamıştır.</p>\n\n<p>\n	Dikkat edilmesi gereken diğer bir nokta da şu ki, ayet-i kerimede Ehl-i Beyt&#39;in b&ouml;yle medhedilmesi ve onlara bu b&uuml;y&uuml;k makamın verilmesine sebep olan, onların Resulullah&#39;a (s.a.a) karşı olan akrabalık bağı değildir elbet. &Ccedil;&uuml;nk&uuml; bu durumda artık Resulullah&#39;ın (s.a.a) konuya bu kadar &ouml;zen g&ouml;stermesi, &ccedil;eşitli &uuml;sluplarla tekitlerde bulunması ve Ehl-i Beyt&#39;i isimleriyle anması anlamsız olurdu. Ayrıca bu d&uuml;ş&uuml;nce tarzı, Ehl-i Beyt&#39;in sadece belirli şahısların olduğunu bildiren ve onların ma&#39;sum olduklarını a&ccedil;ık&ccedil;a ispatlayan tathir ayetiyle de bağdaşmıyor. Zira Ehl-i Beyt&#39;in anlamına genişlik kazandırarak, Resulullah&#39;ın (s.a.a) zevcelerinin, Akil, Cafer ve Abbas hanedanının ve Resulullah&#39;la (s.a.a) bir t&uuml;r bağlantısı olan herkesin Ehl-i Beyt&#39;ten olduğunu farzedersek iki soruyla karşılaşacağız ki, bizce bu iki soru, ayet-i kerimede ma&#39;sum ve temizlenmiş oldukları ileri s&uuml;r&uuml;len şahısların kimler olduğunun belirlenmesine &ccedil;ok &ouml;nemli bir &ouml;l&ccedil;&uuml;d&uuml;r ve o iki soru şunlardır:</p>\n\n<p>\n	1) Resulullah&#39;ın (s.a.a) hanedanından olup da kendisinden b&uuml;t&uuml;n pislik ve masiyetlerin arındırıldığını ve masum kılındığını iddia eden var mı?</p>\n\n<p>\n	2) B&ouml;yle bir iddi&#39;a bulunan olursa acaba ameli de bu iddiasıyla uzlaşıyor mu? Bunun i&ccedil;in de o şahsın ge&ccedil;mişine ve hayatına bakarak s&ouml;z&uuml;nde sadık olup olmadığını g&ouml;rmeliyiz.</p>\n\n<p>\n	İşte bu iki soru, daha doğrusu şarta baktığımızda Resulullah&#39;ın (s.a.a) zevcelerinden, Akil&#39;in, Abbas&#39;ın, Cafer&#39;in soyundan gelenler ve Resulullah (s.a.a) ile akrabalık bağı olan hi&ccedil; bir kimsenin b&ouml;yle bir iddiada bulunmadığına g&ouml;re, bir &ccedil;ok hadislerin teyidiyle de tathir ayetinin masum olarak tanıttığı kimseler Hz. Resulullah (s.a.a), Hz. Ali (a.s), Hz. Fatıma (s.a), Hz. Hasan (a.s) ve Hz. H&uuml;seyin&#39;den (a.s) başka kimse olamaz. Zira yukarıda &ouml;l&ccedil;&uuml; olarak zikrettiğimiz her iki şart tamamen bunlara intibak etmektedir. &Ccedil;&uuml;nk&uuml; ilerde de zikredeceğimiz gibi, bunlar daima kendilerinin masum olduklarını iddia etmiş ve onlardan başka Resulullah&#39;ın (s.a.a) zevcelerinin ve diğer akrabalarının da b&ouml;yle bir iddiada bulunduğu g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	Ayrıca, halkın arasında yaşadıkları m&uuml;ddet i&ccedil;erisinde amel ve tutumları daima onların g&ouml;zleri &ouml;n&uuml;nde olduğu halde, hi&ccedil; bir kimseden onların t&uuml;m hayatları boyunca kendilerinden bir hata ve yanlışlık duyulmamıştır. Halbuki b&ouml;yle bir şey olsaydı, bu yanlış s&ouml;zleri veya davranışları kuşkusuz bizlere de ulaşırdı. &Ouml;yleyse ayet-i kerimenin nazil olduğu d&ouml;nemde b&uuml;t&uuml;n pisliklerden uzaklaştırılan Ehl-i Beyt ancak bu beş temiz zatla sınırlandırılmalıdır.</p>\n\n<p>\n	&nbsp; &nbsp;</p>\n\n<p>\n	<strong>Tathir Ayetinden Alınan Sonu&ccedil;lar</strong></p>\n\n<p>\n	Ehl-i Beyt yalandan m&uuml;nezzehtir:</p>\n\n<p>\n	Alınan sonu&ccedil;ların en &ouml;nemlisi onların daima doğru konuşmaları ve yalandan arınmış olmalarıdır. Binaenaleyh Ehl-i Beyt&#39;ten bir s&ouml;z veya hadisin nakli sahih olursa s&ouml;zlerinin veya hadislerinin doğruluğunda ş&uuml;phe edemeyiz. Onların s&ouml;z veya rivayetlerini tekzip etmek, ger&ccedil;ekte onların b&uuml;t&uuml;n pisliklerden arınıp her &ccedil;eşit ş&uuml;pheden temiz olduklarını a&ccedil;ıklayan Kur&#39;an-ı Kerim&#39;in sarih ayetini tekzip etmek demektir. Allah-u Te&acirc;l&acirc;&#39;nın halka imam ve hidayet&ccedil;i olarak se&ccedil;tiği Ehl-i Beyt&#39;in mevkisini, sabit kıldığı r&uuml;tbesini ve kapsamına aldığı şahısları işte bu sarih sonu&ccedil;la tanıyabiliriz. Şimdi aşağıda bu noktalardan bazısına kısa olarak değineceğiz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1) <em>Resulullah&#39;tan (s.a.a) Sonra Hz. Ali&#39;nin (a.s) İmam ve Halife Oluşu:</em></strong></p>\n\n<p>\n	Ebu&#39;l Hasan Ali ibn-i Ebi Talib&#39;in (a.s) siretinin bir miktarına bile g&ouml;zatan, onun İslam &uuml;mmetinin &ouml;nderliğini yapacak ve Resulullah&#39;ın (s.a.a) irtihalinden sonra hilafete ge&ccedil;ebilecek tek şahıs olduğunda asla ş&uuml;phe etmez. Bu hususta onun kendi hakkındaki tutumu herkes&ccedil;e malum olup bu konuda s&ouml;z&uuml; uzatmaya gerek g&ouml;rm&uuml;yoruz. Ama Hz. Ali (a.s), Resulullah&#39;tan (s.a.a) sonra hilafeti ele ge&ccedil;iren halifelerle s&uuml;rt&uuml;şme yolunu se&ccedil;memesinin, onları savunmasının ve m&uuml;mk&uuml;n olduk&ccedil;a onlara nasihat ederek mevkilerini korumasının sebebi ise, İslam&#39;ın y&uuml;ce maslahatının m&uuml;sl&uuml;manların saflarının, s&ouml;zlerinin ve tutumlarının bir olmasına ve kimsenin bu hususta kusur etmemesine inandığından kaynaklanıyor. İşte bunun i&ccedil;indir ki, Sakife g&uuml;n&uuml; o Hazret&#39;e biat etme, evini atlar ve savaş&ccedil;ılarla doldurma &ouml;nerisini sunan Ebu Sufyan&#39;ı ve keza biatını ilan eden Resulullah&#39;ın (s.a.a) amcası Abbas&#39;ı sert bir şekilde terslediğini g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2) <em>İmametin Hz. Ali&#39;den (a.s) Sonra Ehl-İ Beyt&#39;le Devam Etmesi: </em></strong></p>\n\n<p>\n	Bu konuya Şi&acirc; ve Ehl-i S&uuml;nnet&#39;in m&uuml;tevatir bir şekilde naklettikleri ve hadis otoritelerinin senetlerini doğruladıkları &quot;Sekaleyn Hadisi&#39;nde a&ccedil;ık&ccedil;a tasrih edilmiştir. Resulullah&#39;tan (s.a.a) rivayet edilen &quot;Sekaleyn Hadisi&quot; ş&ouml;yledir:</p>\n\n<p>\n	<strong><em>&quot;Ger&ccedil;ekten ben sizin aranızda iki halife bırakıyorum; (biri) g&ouml;kle yery&uuml;z&uuml; arasında uzanmış halat olan Allah&#39;ın Kitabı; diğeri ise İtret&#39;im olan Ehl-i Beyt&#39;imdir. Bu ikisi Kevser havuzunda bana ulaşıncaya dek birbirlerinden asla ayrılmayacaklardır.&quot;</em></strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bu hadis, Allah Te&acirc;l&acirc;&#39;nın halka imam ve kıyamet g&uuml;n&uuml;ne kadar kendi yolunun hidayet&ccedil;ileri olarak karar kıldığı Ehl-i Beyt&#39;in, birinci emanet olduğunu ve Kur&#39;an-ı Kerim&#39;in kalmasıyla onların da kalacağını a&ccedil;ık bir şekilde anlatmaktadır. İbn-i Hacer el-Haysemi ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Ehl-i Beyt&#39;e sarılmaya teşvik eden hadislerde, onlara sarılmaya ehil olan kimselerin kıyamete kadar devamlı bulunacağına dair işaret vardır. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim de bu &ouml;zelliğe sahiptir. İşte bu y&uuml;zden onlar yery&uuml;z&uuml;ndekilerin g&uuml;ven beslediği şahıslardır. Buna şahid olarak ilerdeki hadislere ilaveten, &ouml;nceden zikrettiğimiz şu rivayeti g&ouml;sterebiliriz.&nbsp; Resulullah&#39;tan (s.a.a) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	<strong><em>&quot;&Uuml;mmetimin b&uuml;t&uuml;n nesilleri arasında, Ehl-i Beyt&#39;imden olan adil şahıslar vardır.&quot;</em></strong> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Allah Te&acirc;l&acirc;&#39;nın kendilerini b&uuml;t&uuml;n pislik, g&uuml;nah ve kuşkulardan arındırıp birini diğerinden sonra halka imamlar kıldığı Ehl-i Beyt&#39;in isimleri sırasıyla, bizzat kendilerinden icmali ve tafsili, tasrihi&nbsp; ve işareten rivayet edilen ve &ccedil;oğunluğu sahih olan hadislerde zikredilmiştir. Bu hadisler, tathir ayeti nazil olduğu d&ouml;nemde kapsamına aldığı beş m&uuml;barek zatı ve onlardan sonra biri diğerinin peşinden masumiyet ve imamet makamına erişen diğer Ehl-i Beyt imamlarının isimlerini tanımamız i&ccedil;in yeterlidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3) Ehl-i Beyt Hadislerinin H&uuml;ccet Olması</strong>&nbsp;</p>\n\n<p>\n	Bu konu b&uuml;t&uuml;n m&uuml;sl&uuml;manların itikad&icirc; ve teşri&icirc; y&ouml;nlerde karşılaştığı en &ouml;nemli konulardan biridir. B&ouml;yle bir sonuca vardığımızda, İmamiye ulemasını ilah&icirc; h&uuml;k&uuml;mleri tanımada Ehl-i S&uuml;nnet&#39;in d&ouml;rt mezhep imamlarının i&ccedil;tihadına değil, yalnız Ehl-i Beyt mezhebiyle yetinmelerinin nedenini anlayacağız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<table align=\"left\" cellpadding=\"0\" cellspacing=\"0\" hspace=\"0\" vspace=\"0\" width=\"384\">\n	<tbody>\n		<tr>\n			<td align=\"left\">\n				<div>\n					<p align=\"center\">\n						İmam B&acirc;kır aleyhisselam:</p>\n\n					<p align=\"center\">\n						&nbsp;İster doğuya gidin ister batıya, biz Ehl-i Beyt&#39;ten alınan ilim dışında sahih bir ilim bulamazsınız.</p>\n\n					<p align=\"right\">\n						<em>Vesail-uş Şia, c.18, s:26</em></p>\n				</div>\n			</td>\n		</tr>\n	</tbody>\n</table>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- S&uuml;llem-ul Vusul, s.95.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- &Ccedil;&uuml;nk&uuml; Resulullah&#39;&yacute;n (s.a.a) hadislerinin bir araya toplanmas&yacute; (tedvin edilmesi) ancak vefat&yacute;ndan &ccedil;ok daha sonralar&yacute; -yani &Ouml;mer ibn-i Abdulaziz&#39;in d&ouml;neminde- ger&ccedil;ekle&thorn;ti. Bir hadisin Resulullah&#39;tan&nbsp; (s.a.a) olup olmad&yacute;&eth;&yacute; sonucuna varabilmenin zorla&thorn;mas&yacute;nda rol&uuml; olan di&eth;er bir fakt&ouml;r daha vard&yacute;r ki, o da Resulullah (s.a.a) ad&yacute;na yalan hadis nakledenlerin olmas&yacute; ve hadis uydurma konusudur. Hz. Ali&nbsp; (a.s) bu hususta &thorn;&ouml;yle buyurmaktad&yacute;r:</p>\n		&quot;Sahabiler Resulullah&#39;tan (s.a.a) bir &thorn;eyin h&uuml;km&uuml;n&uuml; anlamak i&ccedil;in soru soruyordu. Baz&yacute;lar&yacute; ona soru y&ouml;nelttikleri halde Resulullah&#39;&yacute;n (s.a.a) maksad&yacute;n&yacute;n ne oldu&eth;unu sormuyorlard&yacute;.&quot; Yani sadece Resulullah&#39;&yacute;n (s.a.a) buyruklar&yacute;na kulak vermekten ho&thorn;lan&yacute;r ama onlar&yacute; yazmaya pek &ouml;nem vermezlerdi. (Usul-u K&acirc;fi, c.1, s.62.)\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Sahih-i M&uuml;slim, c.7, s.122.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Sahih-i Tirmiz&icirc;, c.5, s.620. Dar&#39;ul Fikr b.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- S&uuml;nen-i Darem&icirc;, c.2, s.432.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- M&uuml;sned-i Ahmed ibn-i Hanbel, c.3, s.14.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Hasais-un Nesa&icirc;, s.30.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- M&uuml;stedrek-&uuml;l Hakim, c.3, s.109, 149, 533.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>-M&uuml;stedrek-i Hakim, c.3, s.343.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Kenz&#39;ul Ummal, c.1, s.186. Beyrut, er-Risale bas&yacute;m&yacute;.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Haysem&icirc;&#39;nin &quot;el-Mecma&quot; adl&yacute; kitab&yacute;, c.9, s.168.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Hilyet&#39;ul Evliya, c.4, s.306.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- <em>M&uuml;stedrek-ul Hakim, c.3, s.147.</em>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Bu hadisi Taber&icirc; ve &Yacute;bn-i Kesir tefsirlerinde, Tirmiz&icirc; <em>Sahih&#39;</em>inde, ve <em>Tahav&icirc; M&uuml;&thorn;kil-&uuml;l Asar </em>adl&yacute; kitab&yacute;nda nakletmi&thorn;ler.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bu hadisi Suyuti <em>ed-D&uuml;rr-&uuml;l Mensur&nbsp;</em>adl&yacute; kitab&yacute;nda Ebi Said&#39;den rivayet etmi&thorn;tir.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Bu hadisi Taber&icirc;, Muhibb-i Taber&icirc; <em>Zehair&#39;ul Ukba</em> kitab&yacute;nda Ebu Said&#39;den nakletmi&thorn;ler, &Yacute;bn-i Kesir de tefsir kitab&yacute;nda c.3, s.458 nakletmi&thorn;tir.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- <em>Mecma-uz Zevaid</em>, c.9, s.206.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Risalet-&uuml; Hadis-is Sekaleyn, Dar-&uuml;t Takrib, b.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Sevaik-ul Muhrika, s.149.</p>\n	</div>\n</div>','Tathir Ayeti  Üzerine','','publish','closed','open','','tathir-ayeti-uzerine-2','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2992',0,'post','',0),(2993,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Ayetullah Cevadi Amuli</h5>\n\n<h2>\n	Şeytanın İnsan &Uuml;zerindeki N&uuml;fuzu Ve İnsanın Sapıklağa D&uuml;şmesi</h2>\n\n<p>\n	&nbsp;<br />\n	Allah&#39;ın g&ouml;kleri ve yeri hak ile yarattığını g&ouml;rm&uuml;yor musun? Dilerse sizi giderir, yok eder ve yeni bir halk getirir.<br />\n	Bu Allah&#39;a g&ouml;re g&uuml;&ccedil; değildir.<br />\n	Onların t&uuml;m&uuml; toplanıp Allah-&#39;ın huzuruna &ccedil;ıktılar da zayıflar, b&uuml;y&uuml;kl&uuml;k taslayanlara dedi ki: &quot;Ş&uuml;phesiz, biz size tabi idik, şimdi siz bizden Allah&#39;ın azabın-dan herhangi bir şeyi &ouml;nleyebilir misiniz?&quot; Dediler ki: &quot;Eğer Allah bize doğru yolu g&ouml;stersey-di biz de sizlere doğru yolu g&ouml;sterirdik. Şimdi yakınsak da, sabretsek de farketmez. Bizim i&ccedil;in ka&ccedil;acak hi&ccedil;bir yer yoktur.&quot;<br />\n	İş h&uuml;kme bağlanıp bitince şeytan der ki: &quot;Doğrusu Allah size ger&ccedil;ek olan vaadi vaadetti, ben de size vaadde bulundum, fakat size yalan s&ouml;yledim. Benim size karşı zorlayıcı bir g&uuml;c&uuml;m yoktu, yalnızca sizi &ccedil;ağırdım, siz de bana icabet ettiniz. &Ouml;yleyse beni kınamayın, siz kendinizi kı-nayın. Ben sizi kurtaracak değilim, siz de beni kurtaracak değilsiniz. Doğrusu daha &ouml;nce beni ortak koşmanızı da tanıma-mıştım. Ger&ccedil;ek şu ki, zalimlere acıklı bir azab vardır.&quot;<br />\n	İman edip salih amellerde bulunanlar Rablerinin izniyle altından ırmaklar akan, i&ccedil;inde ebedi kalacakları cennetlere konulmuşlardır. Orda birbirleri-ne olan dirlik temennileri &quot;sel-am&quot;dır.</p>\n\n<p>\n	Peygamberlerin risalet hedefi-nin a&ccedil;ıklandığı bu surede sapkın-lık ve şeytanın saptırma meselesi de ortaya &ccedil;ıkmaktadır.<br />\n	Acaba sapıtanların Allah katın-da belli bir &ouml;z&uuml;rleri var mıdır?<br />\n	İnsanlığı saptırmada şeytanın hilelerinin etkisi ne &ouml;l&ccedil;&uuml;dedir; şey-tan insana ne &ouml;l&ccedil;&uuml;de musallat ol-makta ve onu saptırmaktadır?<br />\n	Allah-u Teala Peygamber&#39;e (s.a.a) k&acirc;mil ve &ouml;rnek insan &uuml;nva-nıyla hitap etmiştir. Bu sadece peygamberlere ait bir hitap değil-dir. Zira bu hitaba herkes ortaktır, ş&ouml;yle buyuruluyor: &quot;Acaba g&ouml;r-m&uuml;yor musun?&quot; Yani insanlar g&ouml;rmelidirler ve bu sadece Resulullah&#39;a (s.a.a) ait değildir. &quot;Allah&#39;ın g&ouml;kleri ve yeri hak ile yarattığını g&ouml;rm&uuml;yor musun?&quot; Varlıklar başıboş değildir. B&uuml;t&uuml;n varlıklar kemale doğru ilerlemek-tedirler. Hi&ccedil;bir varlık y&ouml;ns&uuml;z de-ğildir. Varlıklardan biri olan insan da, hedefsiz ve y&ouml;ns&uuml;z değildir. İnsanın hedefi &quot;ahiret&quot;tir ve ona doğru ilerlemektedir. Bu yaratılış hak &uuml;zeredir ve asla haktan ayrı değildir. Hak batılın karşısındadır. Hedefsiz ve boş işler batıldır an-cak hedef i&ccedil;in yapılan doğru işler haktır.<br />\n	S&acirc;d Suresinde &quot;Biz g&ouml;ky&uuml;z&uuml;-n&uuml;, yery&uuml;z&uuml;n&uuml; ve ikisi arasında bulunan şeyleri batıl olarak yaratmadık. Bu k&uuml;fredenlerin zannıdır. Ateşten (g&ouml;recekleri azaptan) dolayı vay o k&uuml;fretmek-te olanlara&quot; &nbsp;<br />\n	Kafirler nedensellik kanununu inkar etmiyorlar, madde alemin-deki neden-sonu&ccedil; ilişkisini kabul ediyorlar, ama ilk neden olan illet-i f&acirc;ili (etken neden) ve son hedef olan illet-i gai&#39;yi (ereksel neden) kabul etmiyorlar. Bunlar maddeler arasında var olan &ouml;zel ilişki gereği, maddenin değişmesi sonucunda alemin oluştuğuna inanmaktadırlar. Mekke m&uuml;şrik ve kafirleri Allah&#39;ın &quot;yaratıcı&quot; ol-duğunu kabul ediyorlardı, &quot;rab&quot; olduğunu kabul etmiyorlardı. &Ccedil;&uuml;nk&uuml; Allah&#39;ı nihai merci, varıla-cak son makam olarak kabul et-miyorlardı. Burada &ouml;nemli olan, insanların d&ouml;n&uuml;ş&uuml;n&uuml;n Allah&#39;a ol-masıdır.<br />\n	Kıyamete imanın yapıcı ve te-mel etkileri vardır. İnsan eğer amelin kalıcı olduğunu, asla yok olmadığını ve bir g&uuml;n Allah&#39;ın adil mahkemesi karşısında hazır bula-cağını bilirse b&ouml;yle bir mahke-meye inanmanın ruh terbiyesinde b&uuml;y&uuml;k etkisi olur. B&uuml;t&uuml;n g&uuml;nahlar kıyameti inkar ve unutmanın so-nucudur. Halbuki insan ahirete inansa ve Allah&#39;ın adil mahke-mesinin var olduğunu idrak etse g&uuml;nah işlemez. Aynı surede ş&ouml;yle buyuruluyor:<br />\n	&quot;Ey Davut, ger&ccedil;ek şu ki, biz seni yery&uuml;z&uuml;nde bir halife kıldık. &Ouml;ylesye insanlar arasında hak ile h&uuml;kmet, istek ve tutkulara uyma; sonra seni Allah&#39;ın yo-lundan saptırır. Ş&uuml;phesiz Allah&#39;-ın yolundan sapanlar i&ccedil;in hesap g&uuml;n&uuml;n&uuml; unutmalarından dolayı şiddetli bir azap vardır.&quot;3</p>\n\n<p>\n	Hesap g&uuml;n&uuml;n&uuml; unutmayan kimse doğru yoldan ayrılmaz ve sonu&ccedil;ta azaba uğramaz. Kıyamete inanan ve ona tevecc&uuml;h eden kim-se inandığı ve y&ouml;neldiği anda Allah&#39;a isyan etmez. B&uuml;t&uuml;n g&uuml;-nahlar kıyameti inkarın veya kıyametten gaflet etmenin sonu-cudur. Buna g&ouml;re batıl, boş ve hedefsizdir, hakkın ise ger&ccedil;ek bir gaye ve belli bir hedefi vardır. B&ouml;yle bir hak nizam batıl olamaz. Kafirler bu nizama batıl d&uuml;zen demektedirler. Yani insan d&uuml;yaya gelir, yaşar ve &ouml;l&uuml;r; bundan &ouml;te ise bir şey yoktur. G&ouml;ky&uuml;z&uuml;n&uuml;n ve yery&uuml;z&uuml;n&uuml;n fenomenleri de b&ouml;yle-dir. Yani oluşur, yaşar ve daha sonra ortadan kaybolur, başka bir hedefi yoktur. Muvahhid insan ise b&uuml;t&uuml;n varlık alemindeki varlıkla-rın, hedeflerine ve ama&ccedil;larına ulaşmak i&ccedil;in doğru bir yolda olduklarına inanır. Bu &ccedil;eşit d&uuml;nya g&ouml;r&uuml;ş&uuml;, alemdeki t&uuml;m varlıkların hak olduğu ilkesine dayalıdır. Diğer d&uuml;nya g&ouml;r&uuml;ş&uuml; ise alemin ba-tıl olduğu ilkesine dayanır. Kafir-ler, alemi başıboş, muvahhid ise alemi anlamlı g&ouml;r&uuml;r. Bu konuda dikkatlice d&uuml;ş&uuml;n&uuml;lecek olursa maksad a&ccedil;ık&ccedil;a belli olur. Hakkın &acirc;lemde g&ouml;z&uuml;ken pek &ccedil;ok nişa-neleri vardır. &Ouml;n&uuml;ne engel &ccedil;ıksa da engelleri aşan her varlık, sırat-ı m&uuml;stakim (doğru yol) &uuml;zerinde olup kemale ulaşır.<br />\n	İnsan da bu temel kanundan ayrı d&uuml;ş&uuml;n&uuml;lemez. O da yolunda herhangi bir engel olmadığı tak-dirde ger&ccedil;ek yolda kemale doğru yol alır. İnsanın yolunda engel oluşturan şeytandır. Şeytanın insa-nın &uuml;zerinde ne &ouml;l&ccedil;&uuml;de etki yap-tığı konusunda şu sorular ortaya &ccedil;ıkar:<br />\n	Acaba şeytan, insanı saptırabi-lir mi?<br />\n	Şeytanın n&uuml;fuzu, insanı saptı-rabilir mi?<br />\n	Şeytanın n&uuml;fuzu, insana hakim olmasından mı, yoksa bir davetten mi ibarettir?<br />\n	Muvahhid, bu nizamın hak ol -duğuna inanır. &Acirc;l-i İmran suresi-nin son ayetlerinde ş&ouml;yle buyurur: &quot;Rabbimiz, sen bunu boşuna yaratmadın. Sen pek y&uuml;cesin, bizi ateşin azabından koru.&quot;4<br />\n	Bu ayetin ilk b&ouml;l&uuml;m&uuml;nde &quot;ul&uuml;-l elbab&quot;ı, akıl sahiplerini &ouml;verek ş&ouml;-yle buyuruluyor: &quot;Onlar ayakta iken, otururken ve yatarken Allah&#39;ı zikrederler.&quot;<br />\n	Bu ayetin somut &ouml;rneklerinden biri namaz kılanların durumunu teşri etmesidir. Ş&ouml;yle ki, sağlıklı olanlar ayakta, hastalar oturarak, buna g&uuml;c&uuml; yetmeyenler ise yata-rak namaz kılarlar.<br />\n	Sonra ş&ouml;yle buyuruluyor: &quot;Ve g&ouml;klerin ve yerin yaratılışı konu-sunda d&uuml;ş&uuml;n&uuml;rler (Ve derler ki:) Rabbimiz, sen bunu boşuna ya-ratmadın. Sen pek y&uuml;cesin, bizi ateşin azabından koru.&quot; Yani, seni h&acirc;lık (yaratıcı) ve ilk neden olarak kabul ediyorum, seni merci &uuml;nvanıyla tanıyorum, hesap g&uuml;n&uuml;-n&uuml;n sahibi ve mercii olarak kabul ediyorum. İnsan belli bir ama&ccedil;la yaratılmıştır, bir maksadı vardır ve insanı yaratan ona kılavuzluk da etmiştir.<br />\n	Bu inan&ccedil;, kıyamete inananın inancıdır.O halde iki &ccedil;eşit d&uuml;nya g&ouml;r&uuml;ş&uuml; vardır. Muvahhid, d&uuml;nyayı hak; kafir ise boş, anlamsız g&ouml;r-mektedir.<br />\n	&quot;Allah&#39;ın g&ouml;kleri ve yeri hak ile yarattığını g&ouml;rm&uuml;yor musu-nuz? Dilerse sizi giderir, yok eder ve yeni bir halk getirir.&quot;5<br />\n	Allah i&ccedil;in bu zor bir şey değil-dir. &quot;Allah dilerse sizi giderir, yok eder ve yeni bir halk getirir&quot; meselesi Kur&#39;an&#39;ın birka&ccedil; yerinde yer almıştır. &Ouml;rneğin Muhammed Suresinde ş&ouml;yle buyurmaktadır:<br />\n	&quot;Eğer sizden onları (n t&uuml;m&uuml;-&nbsp; n&uuml;) isteyip sizi &ccedil;ıplak bırakacak olursa cimrilik edersiniz ve sizin kinlerinizi de ortaya &ccedil;ıkarmış olur. İşte sizler b&ouml;ylesiniz. Allah yolunda infak etmeye &ccedil;ağrılı-yorsunuz, Fakat sizden kimi cimrilik etmektedir. Kim cim-rilik ederse artık o, ancak kendi nefsine cimrilik etmişdir. Allah ganiy (hi&ccedil;bir şeye ihtiyacı olmayan)dir. Fakir olanlar ise sizlersiniz. Eğer siz y&uuml;z &ccedil;evirecek olursanız sizden başka bir kavmi getirir-değiştirir. Sonra onlar si-zin benzerleriniz de olmazlar.&quot;6<br />\n	Bu surede nebilerin risaletinin beşeri karanlıklardan nura &ccedil;ıkar-mak olduğu belirtilmiştir. Nur da Allah&#39;ın doğru yoludur. Dolayı-sıyla Allah yolundan sapmak, zul-met (karanlık)tir. İlahi yolu katet-mek ise nur...<br />\n	Peygamberler bu hedefini a&ccedil;ık-layınca insanlar iki gruba ayrıl-dılar. Bazıları kendi iradeleriyle onların davetini kabul ettiler. Bazıları da, kendi iradeleriyle in-kar ettiler.<br />\n	Yaratılış aleminde var olan her şey hayır ve rahmettir, Allah&#39;ın yaratığıdır. &Ccedil;irkinlik gibi noksan olan şeyler ise, yokluktan kaynak-lanmaktadır, bir eksikliği olduğu i&ccedil;in ilahi feyzden mahrum kalmış-tır. Bu noksanlıklar, Allah&#39;a isnad edilemez, &ccedil;&uuml;nk&uuml; yokluktan kay-naklanmaktadır. Şeytan da yaratı-lış aleminde bir varlıktır ve varlığı &acirc;lem i&ccedil;in hayır ve rahmettir. Bunun gibi, varlık aleminde me-leklerin varlığı da hayır ve rah-mettir. Şeytanın işi vesvese ve k&ouml;t&uuml;l&uuml;ğe davettir. Cihad-ı Ekber de, galib gelmek isteyen insan i&ccedil;in vesvese ve k&ouml;t&uuml;l&uuml;ğe karşı davet, hayır ve rahmettir. Eğer &acirc;lemde g&uuml;nah olmasaydı, g&uuml;naha davet olmasaydı ve sadece doğru yol olsaydı, bunun hi&ccedil;bir değeri olmazdı. Dolayısıyla itaat da olmazdı. Zira itaat insanın iyilik ve k&ouml;t&uuml;l&uuml;k karşısında iyiliği se&ccedil;-mesidir. Eğer yol tek taraflı olsaydı artık vazife ve din i&ccedil;in bir ortam kalmazdı. Bu y&uuml;zden g&uuml;nah işleme kaygısı olmayanlar i&ccedil;in Din, Risalet, Şeriat vb. vazifeler de s&ouml;z konusu değildir. Mesela meleklerin hi&ccedil;bir şeri vazifesi yoktur. Şer&#39;i kanunlar ve şer&#39;i itibar ile tanzim edilen hi&ccedil;bir g&ouml;revleri yoktur. İnsanın kemali, iradesiyle yaptığı işlerdedir. İra-deyle yapılan işlerde iki boyut vardır. Yani hem k&ouml;t&uuml;, hem de iyi y&ouml;n&uuml; vardır. Başka bir tabirle doğru ve yanlış y&ouml;n&uuml; vardır. İn-sanda yanlışlığa d&uuml;şme ves-vesesinin varlığı hayır ve bere-kettir. Şeytanın davet dışında bir n&uuml;fuzu yoktur. Şeytanın karşısın-da fıtrat ve akıl ise, insanı fazilete, erdeme davet etmektedir. Bu da-veti tamamlamak i&ccedil;in peygamber g&ouml;nderildi ki, fıtrat ve aklı kemale erdirsin, insana yarar ve zararını a&ccedil;ıklasın. İnsan iki yolun kavşa-ğında yer almıştır. Biri yanlış, diğeri doğru olan bu iki yol, onu, katetmeye davet etmektedir. İnsan bu yol kavşağında sorumludur. Nebiler işte burada insana yol g&ouml;stermektedirler, akıl da onun kılavuzluğunu &uuml;stlenmektedir. İn-san eğer akıl, fıtrat, kalp ve nebilerin s&ouml;z&uuml;n&uuml; dinler ve ge&ccedil;ici lezzetleri terkedip, fazilet yolunda y&uuml;r&uuml;rse kıyamette ilahi m&uuml;k&acirc;fat-lara nail olacağı gibi d&uuml;nyada da ilahi l&uuml;tuflara mazhar olacaktır. Yani insanın saadeti i&ccedil;in gerekli t&uuml;m imkanlar sağlanır. B&ouml;ylece insan takva lezzetlerini tadar, kemale ilgi duyar ve takvaya bağlılığı daha da g&uuml;&ccedil;lenir.<br />\n	İlk hidayetten sonra bu ikinci hidayettir. Yani ilk &ouml;nce takva ve k&ouml;t&uuml;l&uuml;ğ&uuml;, g&uuml;zellik ve &ccedil;irkinliği g&ouml;sterdi. Eğer birisi fazilet yolunu katederse Allah-u Teala, ona bu yolda yardımcı olur. Ama eğer insan fıtrat ve kalbin sesine kulak vermez, nebilerin s&ouml;z&uuml;ne itina g&ouml;stermez, maslahatın ne oldu-ğunu d&uuml;ş&uuml;nmez ve gazap ile şehvetinin peşine d&uuml;şerse, ilahi l&uuml;tuflardan yararlanmaya kabiliye-ti kalmayıncaya kadar kendisine m&uuml;hlet verilir. Bu takdirde şeytan ona musallat olur ve vesvese icat ederek &ccedil;irkinleri g&uuml;zel ve k&ouml;t&uuml;leri iyi olarak g&ouml;sterir.<br />\n	Bu sapıtmak onların cezasıdır. Allah-u Teala (c.c) kimseyi haksız yere saptırmaz. Aksine hidayet eder. Eğer insan bu ilk hidayete tabi olursa, m&uuml;k&acirc;fat olarak onu&nbsp; ikinci hidayete erdirir. Ama insan bilerek sapıklığa d&uuml;şer, ilahi l&uuml;tuflardan kendini mahrum kılar-sa, Allah-u Teala onu saptırır.<br />\n	O halde Allah-u Te&acirc;la kimseyi kendiğilinden saptırmaz. &quot;O bu-nunla ancak fasıkları saptırır.&quot;7 Allah-u Te&acirc;la, fasık kulunu saptırır denince, yine de zorla onu sapıklığa d&uuml;ş&uuml;rmemektedir. İnsa-nın kendi irade ve ihtiyarı vardır. Fıtrat ve deruni ses de onu fazilete davet etmektedir ve aynı zamanda nebilerin sesini, mesajını duymak-tadır. Allah fasık kulların isyan etmesini &ouml;nlemez. İnsan sağ oldu-ğu m&uuml;ddet&ccedil;e irade ve ihtiyarı var-dır. O halde şeytan bir av k&ouml;peği durumundadır. G&ouml;revi, sadece ki-min doğru yola, kimin sapık yola gittiğinin malum olması i&ccedil;in hav-lamak ve seslenmektir. Eğer birisi bilerek yanlış yolda y&uuml;r&uuml;rse, bu av k&ouml;peği onu takip etmekte ve hatta bazen de ısırmaktadır. Sağ kaldığı m&uuml;ddet&ccedil;e de tedavi, d&ouml;nme, tev-be, inabe ve tekam&uuml;l imkanı var-dır.<br />\n	&Ouml;te yandan fazilet yolunda ilerledik&ccedil;e melekler ona yardımcı olur. Elbette bu yardım onu itaate zorlayacak şekilde değildir. Sağ kaldığı m&uuml;ddet&ccedil;e g&uuml;naha d&uuml;şme ve değişme imkanı da vardır. O halde insan hayatta olduğu m&uuml;d-det&ccedil;e &ouml;zg&uuml;rd&uuml;r. Eğer fazilet yo-lunda y&uuml;r&uuml;rse ilahi hidayet ve nimetlerden fazlasıyla istifade eder. Ama bilerek yanlış yolu katederse o zaman da ilahi l&uuml;tuf-lardan mahrum kalır. B&ouml;ylece şeytan ona musallat olur. Ama yine de d&ouml;n&uuml;ş kapısı a&ccedil;ıktır, nebi-lerin kılavuzluğu devamlıdır. Bu y&uuml;zden şeytanın yaratılış d&uuml;ze-nindeki varlığı hayır ve rahmettir. Şeytan, ettiği isyan sebebiyle g&uuml;nahk&acirc;r olmuştur. Ama insana da sadece vesvese vermektedir. Onun vesvesesi icbar (zorlama) ile değildir, tekam&uuml;l&uuml;ne de engel teşkil etmez. Ama bu g&ouml;revi yap-masının ayrı bir hikmeti vardır.<br />\n	&quot;Memur mazurdur&quot;, yani &quot;g&ouml;-revli, emrolunan şeyi yerine getir-mede su&ccedil;suzdur&quot; s&ouml;z&uuml; doğru de-ğildir. Eğer insan k&ouml;t&uuml; bir işe memur olur ve k&ouml;t&uuml; işler yaparsa mazur değildir. G&uuml;nah işlediği i&ccedil;in şeytan vesvese etmekle g&ouml;revlendirildi. Şeytanın durumu, kendini y&uuml;ksek bir yerden atan ve zarar g&ouml;ren kimseye benzer. Bu zarar bu atlayışın sonucudur. Dolayısıyla mazur da değildir. Zira bu memuriyet, onun isyan ve g&uuml;nahından sonra ger&ccedil;ekleşmiştir. Eğer şeytan Allah&#39;ın izniyle bir şey yapıyorsa onun g&uuml;nah işleme-diğini s&ouml;ylemek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Halbuki Allah tarafından olan her şey hayırdır.<br />\n	Şeytan Allah&#39;ın izniyle iş yapı-yor ve g&uuml;nah da işliyorsa, bu onun Allah karşısındaki tekebb&uuml;-r&uuml;nden dolayı, vesvese etmekle g&ouml;revlendirilmesine sebep olmuş-tur. Bu vesvese k&ouml;t&uuml;d&uuml;r, ama şey-tanın kendi k&ouml;t&uuml; davranışları sebebiyledir. Ama şeytanın bu vesvese g&ouml;revi, insan i&ccedil;in genelde hayır ve rahmettir. Zira vesvese, k&ouml;t&uuml;l&uuml;ğe davetten başka bir şey değildir, eğer k&ouml;t&uuml;l&uuml;ğe davet olmasaydı, insan ya hayvan, ya da melek mertebesinde olurdu. Din, şeriat ve kitaplar, bu bağlamda ge&ccedil;erlidir. Bu mertebede g&uuml;nah s&ouml;z konusudur. İnsan hem g&uuml;nah işleyen ve hem de itaat edebilen tek varlıktır, hem fazilet ve hem de rezalet yolunu katedebilir.<br />\n	&quot;Biz ona iki g&ouml;z vermedik mi?&quot;8<br />\n	Hayvanlık mertebesi ve ondan aşağıdaki mertebelerde din, risa-let, şariat, n&uuml;b&uuml;vvet vb. şeyler yoktur. Cehennemin varlığı da şeytanın varlığı gibi hayırdır. Cehennemi olmayan alem eksik-tir. Cehennem de cennet gibi ilahi bereketlerdendir. Bu y&uuml;zden Allah-u Te&acirc;la ş&ouml;yle buyuruyor: &quot;Şu halde Rabbinizin hangi ni-metlerini yalanlayabilirsiniz?&quot;9<br />\n	Hakeza: &quot;İşte bu, su&ccedil;lu g&uuml;-nahk&acirc;rların kendisini yalanla-makta oldukları cehennemdir. Onlar kendisiyle alabildiğine kaynar hale getirilmiş su arasında d&ouml;n&uuml;p-dolaşırlar.&quot;10<br />\n	Cehennemin varlığı da nimet-tir. Zira halkın &ccedil;oğu cehennem korkusundan g&uuml;nah işlememek-tedir. Ayrıca eğer zalim cehenne-me gitmezse Allah&#39;ın adil mahke-mesi kurulmamış olur.<br />\n	Cehennemi, cennet ile karşılaş-tıracak olursak cehennem k&ouml;t&uuml;-d&uuml;r. Ama cehennemi b&uuml;t&uuml;n yara-tılış alemi bağlamında değerlen-direcek olursak, cehennemin bir hayır ve rahmet olduğunu g&ouml;r&uuml;-r&uuml;z. Aynı şekilde şeytanı melekler karşısında değerlendirirsek onun k&ouml;t&uuml; ve şer olduğunu g&ouml;r&uuml;r&uuml;z. Ama b&uuml;t&uuml;n bir yaratılış alemi d&uuml;-zeyinde d&uuml;ş&uuml;necek olursak şeyta-nın varlığı hayır ve rahmettir.<br />\n	Allah&#39;a isnad edilen eşyanın varlıksal boyutu, yani melek ve şeytanın varlığı hayır ve rahmettir. Ama kemale ermiş bir şey ile kemale ermemiş bir şey arasında g&ouml;reli şer veya hayır vardır.<br />\n	O halde Allah&#39;ın iki rahmeti vardır. Biri, mutlak rahmettir ki kapsamlıdır. Bu bakış a&ccedil;ısından alem baştan başa rahmettir. &quot;Rahmeti her şeyi kapsamıştır.&quot; O halde her şey Allah&#39;ın rahme-tinin bir zuhurudur. Yaratılış ale-mi hep rahmettir.<br />\n	&Ouml;te yandan, bir de g&ouml;reli rah-met ile g&ouml;reli gazap vardır. Cen-net g&ouml;reli rahmet ve cehennem g&ouml;reli gazaptır. Af g&ouml;reli rahmet, kısas ise g&ouml;reli gazaptır. Rauf ve M&uuml;ntakim olan Allah birdir. Her ikisi de Allah&#39;ın mutlak rahmeti altında zuhur etmektedir.</p>\n\n<p>\n	Pirimiz dedi: Yaratılışta hata olmadı<br />\n	Hataları &ouml;rten p&acirc;k nazara aferin olsun.</p>\n\n<p>\n	Yaratılış alemi hep g&uuml;zeldir. &quot;Allah her şeyi yaratandır.&quot;11 Ve &quot;O, yarattığı herşeyi g&uuml;zel yapandır.&quot; 12<br />\n	Bu ayetler esasınca alemde &ccedil;irkin olan hi&ccedil;bir şey yoktur. Her şey Allah&#39;ın yaratığı olup g&uuml;zeldir. Bir yerde yanlış, diğer yerde doğru varsa, bu hata ve doğru g&ouml;relidir. Yani bir şey, başka bir şeye oranla hatadır. Af ve gazap da b&ouml;yledir. Allah&#39;ın&nbsp; mutlak rahmeti, bir yerde affetmeyi, bir yerde intikam almayı gerektiriyor. Ama alemde hem hayır ve hem de şerrin mutlak olduğunu s&ouml;yleyen d&uuml;nya g&ouml;r&uuml;ş&uuml; yanlıştır. D&uuml;nya g&ouml;r&uuml;ş&uuml; ilkeleri t&uuml;meldir. Bir yerde kesip atmayı, bir yerde merhem s&uuml;rmeyi icab eder. Bir&ccedil;ok cerrah hem ameliyat yapar, hem de mer-hem s&uuml;rer. Cerrahı keserken g&ouml;-r&uuml;nce, burada dert ve kasavet var, derler. Merhem s&uuml;rerken g&ouml;r&uuml;n-ce, burada merhamet ve duygu-sallık var, derler. Ama tıp ikisinin de gerekliliğine inanır. Dar bir g&ouml;r&uuml;şle bakınca dert ve inlemeyi yersiz, iyileşme ve merhem s&uuml;r-meyi ise yerinde bir şey g&ouml;r&uuml;-yoruz. Ama mutlak rahmeti g&ouml;-r&uuml;nce g&ouml;reli hata ve doğruyu &ouml;rten mutlak rahmeti g&ouml;r&uuml;yoruz. Allah&#39;ın adaleti esasınca aleme baktığımızda hem cehennemi, hem de cenneti gerekli g&ouml;r&uuml;yo-ruz. Zira cehennem olmasaydı za-lim ve tağutlar ceza g&ouml;rmemiş olurdu. İsra suresinde de şeytanın insana musallat olmadığı a&ccedil;ık&ccedil;a beyan edilmiştir:<br />\n	&quot;Benim&nbsp;&nbsp; kullarım&nbsp;&nbsp;&nbsp; &uuml;zerinde<br />\n	senin hi&ccedil;bir zorlayıcı g&uuml;c&uuml;n yok-tur. Vekil olarak Rabbin ye-ter&quot;.13<br />\n	Ve yine ş&ouml;yle buyuruyor: &quot;Ş&uuml;phesiz kışkırtılıp saptırılmış-lardan sana uyanlar dışında senin benim kullarım &uuml;zerinde zorlayıcı hi&ccedil;bir g&uuml;c&uuml;n yoktur.&quot;14<br />\n	En&#39;am Suresinde de şeytanın n&uuml;fuz sahası belirtilirken şeytana kimlerin uyduğu da a&ccedil;ıklanmıştır. Şeytanın s&ouml;z&uuml;ne uyan, onun sulta-sı altına girmiş olur. Yoksa şeytan kendiliğinden hi&ccedil; kimsenin &uuml;ze-rinde bir sultaya sahip değildir.<br />\n	&quot;B&ouml;ylece her peygambere ins ve cin şeytanlarından bir d&uuml;ş-man kıldık.&quot;<br />\n	Her peygambere bir d&uuml;şman kılmak, Allah&#39;ın mutlak rahme-tinin bir par&ccedil;asıdır. İnsan, k&uuml;&ccedil;&uuml;k&nbsp; ve b&uuml;y&uuml;k cihadda &ccedil;alışmadık&ccedil;a asla kemale eremez.<br />\n	&quot;Onlardan bazısı bazısını aldatmak i&ccedil;in yaldızlı s&ouml;zler fısıldarlar. Rabbin dileseydi bu-nu yapmazlardı. &Ouml;yleyse onları yalan olarak d&uuml;zmekte oldukla-rıyla başbaşa bırak.15<br />\n	&quot;Allah dileseydi şeytanlara en-gel olurdu. Zira hi&ccedil;birinin ameli m&uuml;stakil değildir. Hepsi ilahi memurlardır. Şeytanın s&ouml;z&uuml;n&uuml; sa-dece belli bir grup dinlemektedir.<br />\n	&quot;Bir de ahirete inanmayanla-rın kalpleri ona meyletsin de ondan hoşlansınlar&quot;16 Dinlemek ve kabul etmek, duymaktan başka bir şeydir. &quot;Ahirete inanmayan-lar şeytanın s&ouml;z&uuml;n&uuml; dinlerler ve y&uuml;klenmekte olduklarını y&uuml;kle-ne dursunlar&quot;.17<br />\n	Şeytanın emirlerine itaat edi-yor, aldatmalarına kanıyorlar. O halde şeytanın işi vesvesedir. Bile-rek iman etmeyenler, şeytanın vesveselerine uyuyorlar.<br />\n	&quot;Ger&ccedil;ekten şeytanlar sizinle m&uuml;cadele etmeleri i&ccedil;in kendi dostlarına gizli &ccedil;ağrılarda bulu-nurlar.&quot;<br />\n	O halde daha &ouml;nce de denildiği gibi şeytan insana musallat değil-dir, şeytan sadece kendine uyanla-ra musallattır, şeytan bilerek iman etmeyenlere hakim olur ve onlara gizli &ccedil;ağrılarda bulunur.<br />\n	Şeytanın velayetini kabul eden-ler, Allah ve enbiyanın velayetini reddederler, onlar bilerek şeytanın velayetini kabul etmiş ve Allah ile Resul&uuml;n&uuml;n velayetini inkar etmiş-lerdir.<br />\n	&quot;Şeytanların kimlere inmekte olduklarını size haber vereyim mi? Onlar ger&ccedil;eği tersy&uuml;z eden, g&uuml;naha d&uuml;şk&uuml;n olan her yalan-cıya inerler. Bunlar (şeytanlara) kulak verirler ve &ccedil;oğu yalan s&ouml;ylemektedirler.&quot;18<br />\n	O halde şeytanın varlığı, yara-tılış alemi i&ccedil;in hayırdır. Bu, ken-dine verilen g&ouml;rev, işlediği g&uuml;nah sebebiyledir. Şeytan ilk etapta sadece davet eder, bu k&ouml;t&uuml;l&uuml;ğe davet de ger&ccedil;ekte hayırdır.<br />\n	Aksi takdirde iyi olmak zaruri olurdu. İyi olmak zaruri olursa, o zaman da vazifenin manası kal-mazdı. İnsana tek taraflı bir yolda &quot;bu yolu katet&quot; diye emredilmi-yor. Aksine bu emir birka&ccedil; yolun kavşağında veriliyor. Zira yol birden fazladır. İnsan, irade ve ihtiyarıyla itaat veya isyanı tercih edebilme g&uuml;c&uuml;ne sahip olduğun-dan din ve şeriat insana yol g&ouml;s-termek i&ccedil;in gelmiştir.<br />\n	O halde şeytan sadece vesvese eder. Dolayısıyla b&uuml;t&uuml;n imkanları olduğu halde bilerek sapıklığa d&uuml;-şen ve ilahi hidayetten mahrum kalan insan, o &ouml;l&ccedil;&uuml;de şeytanın av k&ouml;peği haline gelir, onun vesve-selerini tercih eder. Ama yine de irade sahibidir. Akıl ve ilahi el&ccedil;i-lerden ibaret olan ilahi hidayet, o sağ olduğu m&uuml;ddet&ccedil;e ona doğru yolu g&ouml;sterir, tevbe kapısını y&uuml;z&uuml;-ne a&ccedil;ık tutar. Eğer fazilet y&ouml;n&uuml;n&uuml; katederse meleklerin yardımların-dan ve diğer imkanlardan daha fazla istifade eder. G&uuml;nahk&acirc;r kim-se &uuml;mitsiz, zahid kimse de mağrur olmamalıdır. Zira zahid bir insa-nın bir gurur ile helak olabileceği gibi g&uuml;nahk&acirc;r da bir tek tebve ile kurtulabilir. İnsan sağ olduk&ccedil;a tehlike ile karşı karşıyadır. Fakat şu var ki, tebve etmek zordur. Tevbeden sonra fazilet yolunu katetmek kolaydır. Dolayısıyla za-hid daima gurur tehlikesiyle karşı kaşıyadır. G&uuml;nahk&acirc;rlar ise tebve &uuml;midiyle y&uuml;celebilecek bir ko-numdadır.<br />\n	Z&uuml;mer suresinde tevbe ve ina-be meselesi geniş bir şekilde be-yan edilmiştir. İnabe hakkında ş&ouml;yle buyuruyor: &quot;Ey kendi a-leyhlerinde olmak &uuml;zere &ouml;l&ccedil;&uuml;y&uuml; taşıran (aşırı giden) kullarım&quot;19<br />\n	Zira insan yaptığı her işle ken-dine ya hizmet, ya da zul&uuml;m etmektedir. İnsan kendisi dışın-dakilere ne hizmet, ne de hiyanet etmektedir. Diğer insanlara erişen hizmetin nesimi, ya da ihanetin k&ouml;t&uuml; kokusudur. K&ouml;t&uuml;l&uuml;k eden insan, kendi i&ccedil;inde k&ouml;t&uuml; kokan bir kuyu kazmıştır. Bu kuyunun k&ouml;t&uuml; kokusu başkalarına gitmişse ve kendisini de &ouml;ld&uuml;rm&uuml;şt&uuml;r. Eğer insan başkalarına bir hizmet et-mişse i&ccedil;inde fazilet ekmiştir. Dolayısıyla başkalarına bu ekinin g&uuml;zel kokusu gitmektedir. O ame-lin k&ouml;k&uuml; ise insanın ruhunda olup ebedidir. İnsan d&uuml;nyadan bu amellerle gitmektedir. Hi&ccedil; kimse, ben falan şahsa veya işe yardım ettim, diyemez.<br />\n	&nbsp;&quot;Eğer iyilik ederseniz kendi nefsinize iyilik etmiş olursu-nuz.&quot;20<br />\n	Bunun gibi k&ouml;t&uuml;l&uuml;k de b&ouml;yle-dir. G&uuml;nah da, iyilik de insanın kendisi i&ccedil;indir. Amelin, amel edenle ilgisi vardır. İnsanın iyilik veya k&ouml;t&uuml;l&uuml;ğ&uuml; başkasına erişmez. İnsan hizmet&ccedil;ileriyle birlikte hare-ket eden bir kafileye benzer.<br />\n	Eğer y&uuml;k&nbsp; diken&nbsp; ise kendini &ouml;ld&uuml;rm&uuml;ş.<br />\n	Eğer ipek kumaş ise kendine &ouml;rm&uuml;şs&uuml;n.<br />\n	İnsan &ouml;mr&uuml; boyunca ya ipek &ouml;rmek veya dikenli ağa&ccedil;ları sula-makla meşguld&uuml;r. Ama her ikisini de kendisi i&ccedil;in yapmaktadır.<br />\n	Firdevsi&#39;nin beyitlerinden biri&nbsp; de bu beyittir. Firdevsi bu vb. beyitleri sebebiyle ebedileşmiştir, efsanevi&nbsp; kıssaları sebebiyle değil. Gazali ş&ouml;yle diyor: &quot;Kırk yıllık nasihatlerinin usaresi, &ouml;z&uuml; bu beyitte toplanmıştır.&quot;<br />\n	Bir insan başkasından bir diken veya bir ipek kumaş alabilir. İn-san, birinin kalbini kırarsa adeta ruhunun derinliklerindeki dikenli ağacı sulamış gibi olur. Ama eğer birinin y&uuml;k&uuml;n&uuml; hafifletirse adeta cennet elbisesi olan ipek kumaşlar &ouml;rmektedir. Orada ipek kumaşla-rı, ipek b&ouml;cekleri &ouml;rmez.<br />\n	Nakledildiği &uuml;zere Ammar b. Yasir bir g&uuml;n Hz. Ali&#39;nin (a.s) yanına gelince derin bir nefes &ccedil;ek-ti. Hz. Ali (a.s) ş&ouml;yle buyurdu: &quot;Bu derin nefesin sebebi nedir? Eğer ahiret i&ccedil;inse ne mutlu sa-na, eğer d&uuml;nya i&ccedil;inse ben sana d&uuml;nyayı a&ccedil;ıklayayım da seni Allah&#39;tan alıkoyan şeylerin ne olduğunu bilesin. D&uuml;nyanın bir yiyeceği, bir giyeceği, bir de i&ccedil;g&uuml;d&uuml;lerin tatmini vardır. Giye-cekler arasında en iyisi ipekb&ouml;-ceğinin &ouml;rd&uuml;ğ&uuml; ipektir, yiyecek-ler arasında en iyi olanı da arı-nın &uuml;r&uuml;n&uuml; olan baldır. Bu iki b&ouml;ceğin işinden lezzet aldığı i&ccedil;in &ouml;v&uuml;nen ve didinen insana yazık-lar olsun.&quot;<br />\n	İ&ccedil; g&uuml;d&uuml;lerin tatmini hususunda ise birtakım s&ouml;zler s&ouml;ylemiştir ki, burada uygun g&ouml;rmediğim i&ccedil;in nakletmiyorum. Velhasıl, seni do-yuracak kadarı yeterlidir. İnsanlık mertebesini, iki b&ouml;ceğin &uuml;r&uuml;n&uuml; ile &ouml;v&uuml;necek kadar al&ccedil;altma. İnsanı yolundan alıkoyan d&uuml;nyadır. Ama cennetteki ipek kumaşlar ve ballar iki b&ouml;ceğin &uuml;r&uuml;n&uuml; değildir. O ipek ve bal, salih amellerin neticesidir. İnsan kendi evi avlusunda bir ağa&ccedil; dikerse nesim ve g&ouml;lgesi yol-culara erişir. İyilik yapan kimse, &quot;ben iyilik yaptım&quot; dememelidir. İnsanın amelleri diridir, can ve ruhda saklı durmaktadır. Bu ame-lin (ister fazilet, ister rezalet) ko-kusu yoldan ge&ccedil;enlere ulaşır.&quot;De ki: Ey kendi aleyhlerinde olmak &uuml;zere &ouml;l&ccedil;&uuml;y&uuml; taşıran kul-larım, Allah&#39;ın rahmetinden umut kesmeyin. Ş&uuml;phesiz, Allah b&uuml;t&uuml;n g&uuml;nahları bağışlar. &Ccedil;&uuml;n-k&uuml; O bağışlayandır, esirgeyen-dir.&quot;21<br />\n	Yine&nbsp; ş&ouml;yle&nbsp; buyuruyor: &quot;Azap<br />\n	size gelip &ccedil;atmadan evvel Rabbi-nize y&ouml;nelip-d&ouml;n&uuml;n&nbsp; ve&nbsp; ona&nbsp; tes-<br />\n	lim olun. Sonra size yardım da edilmez&quot;22<br />\n	Zahid bir insan, son nefesine kadar gurura kapılıp sapıklığa d&uuml;şebilir. G&uuml;nahk&acirc;r bir kulun da tevbe edip, asıl yoluna d&ouml;nmesi m&uuml;mk&uuml;nd&uuml;r.<br />\n	Hamd alemlerin Rabbine mah-susutur.</p>\n\n<p>\n	<br />\n	Dipnotlar:</p>\n\n<p>\n	1 - İbrahim, 19-23.<br />\n	2 - S&acirc;d, 27.<br />\n	3 - S&acirc;d,26.<br />\n	4 - &Acirc;l-i İmran, 191.<br />\n	5 - İbrahim, 19.<br />\n	6 - Muhammed, 37-38.<br />\n	7 - Bakara, 26.<br />\n	8 - Beled , 10.<br />\n	9 - Rahman, 13.<br />\n	10 - Rahman, 43 - 44.<br />\n	11 - En&#39;am, 102</p>','İbrahim Suresinin Tefsiri','','publish','closed','open','','ibrahim-suresinin-tefsiri-2','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2993',0,'post','',0),(2994,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<h5 align=\"right\">\n	<em style=\"line-height: 1.6em;\"><u>Ayetullah Cevadi AMULİ</u></em></h5>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<p align=\"left\">\n	<strong>MADDİ İHTİYA&Ccedil;LARIN GİDERİLMESİ Hakkında</strong></p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;e g&ouml;re, ruh gayb alemine, beden ise şehadet (madde) alemine ait varlıklardır. Asıl olan da Allah-u Teala&#39;nın feyiz vasıtası olup şehadet alemine ilahi feyizler sağlayan gayb alemidir. Buna g&ouml;re inan&ccedil; vb. ruhi &ouml;zellikler temel ve k&ouml;k konumundadır. Mali ve ekonomik konulara bağlı olan bedenin ihtiya&ccedil;larını gidermek ise &uuml;st yapı ve dallar sayılmaktadır. Ekonomiyle ilgili d&uuml;ş&uuml;nce ve onun zor sorunlarını &ccedil;&ouml;z&uuml;mlemek i&ccedil;in programlar hazırlamak da başta gelen ilimlerdendir. Ama her ilim, kendi malumunu anlattığı ve g&ouml;sterdiği i&ccedil;in kendi değerini malumundan kazanmaktadır. Bu y&uuml;zden de Allah-u Teala n&uuml;b&uuml;vvet, imamet, kıyamet, iman ve İslam&#39;ın temel ilkeleriyle ilgili olan benzeri bilim ve maariflerin gayb alemini anlattığını vurgulayarak ruh alemine ilişkin şeyler oldukları&nbsp; i&ccedil;in&nbsp;&nbsp; y&uuml;ce değerlere sahib olduklarını ve bu değeri ise malumlarından kazandıklarını bildirmektedir.</p>\n\n<p>\n	Bu değerden de maksat varlık derecesinin kuvvetidir. Kuramsal bir değer olmadığı i&ccedil;in hakikat &ccedil;er&ccedil;evesinden inerek kuramsal kavramlar&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; kapsamına girmez ve neticede kuramcılar tarafından değiştirilemez. Ger&ccedil;i Kur&#39;an-ı Kerim&#39;in k&uuml;lt&uuml;r&uuml;nde ekonomi temel değil, y&uuml;zeysel bir konudur fakat İslam y&uuml;zeysel ve fer&#39;i konulara da ilgisiz kalmamıştır.</p>\n\n<p>\n	İnsanın ruhunun hakikatıyla ilişkisi olmayan mal ve diğer her şey insan i&ccedil;in bir kemal sayılmaz; sadece onun tabii ihtiya&ccedil;larının karşılanması i&ccedil;in birer vesile ve ara&ccedil;tırlar. Bu vesileler zahmete katlanmaksızın elde edilmeyeceğinden mal kazanma zahmeti ve acısına tahamm&uuml;l edebilmesi i&ccedil;in insanın fitratında değil de, tabiatında makul bir &ouml;l&ccedil;&uuml;de sahip olma lezzeti yerleştirilmiştir.</p>\n\n<p>\n	Kur&#39;an-ı Kerim şu g&uuml;zel yıldızları insan i&ccedil;in değil, g&ouml;ky&uuml;z&uuml; i&ccedil;in bir s&uuml;s kabul ediyor ve buyuruyor ki: <em>&nbsp;&quot;Biz d&uuml;nya g&ouml;ğ&uuml;n&uuml; yıldızlarla s&uuml;sledik&quot;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> yery&uuml;z&uuml;nde olan bah&ccedil;e ve &ccedil;imenleri de insan i&ccedil;in değil, bilakis yery&uuml;z&uuml; i&ccedil;in bir s&uuml;s olarak kabul ediyor ve buyuruyor ki: <em>&quot;Biz onları yery&uuml;z&uuml;ne bir s&uuml;s karar verdik de hangisinin daha g&uuml;zel amel sahibi olduğunu deneyelim diye. Ve biz ger&ccedil;ekten onun (yerin) &uuml;zerinde olanları kupkuru-&ccedil;orak bir toprak yapabiliriz&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ama buna karşılık ruh t&uuml;r&uuml;nden olan imanı, insan i&ccedil;in bir s&uuml;s kabul ediyor ve diyor ki: <em>&quot;Size imanı sevdirip kalbinizde onu s&uuml;sledi. Ve size k&uuml;fr&uuml;, fıskı ve isyanı ise &ccedil;irkin g&ouml;sterdi.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Servet ve mala bir vesile olmasını aşacak derece de ilgi duymak ve ihtiyacından fazlasını toplamak kınanmış olmasına rağmen, başkalarının refahını temin etmek, topluma fakirliğin ve enflasyonun tahamm&uuml;l edilmez y&uuml;k&uuml;n&uuml; hafifleştiremek i&ccedil;in olursa mal her ne kadar &ccedil;ok olursa, o kadar iyi olur.</p>\n\n<p>\n	Kur&#39;an-ı Kerim, mala olan aşırı sevgiyi ruh i&ccedil;in bir &uuml;z&uuml;nt&uuml; kaynağı bilerek onu kınamaktadır: <em>&quot;Malı da bir yığma tutkusu ve hırsıyla seviyorsunuz&quot;</em><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ve eğer maldan &quot;hayır&quot; diye de tabir etmişse, &ouml;rneğin: <em>&quot;Ve ş&uuml;phe yok ki insan, hayrına yarıyan mala-m&uuml;lke de pek d&uuml;şk&uuml;nd&uuml;r.&quot;</em>.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Burada bilmemiz gereken nokta şu ki, evvela ayette ge&ccedil;en &quot;hayır&quot; kelimesi mal sevgisinin değil, bilakis malın kendi vasfıdır; ikincisi mala &quot;hayır&quot; denilmesinden malı sevenlerin sanısının tam aksine bu ayetin mal sevgisini &ouml;vd&uuml;ğ&uuml; d&uuml;ş&uuml;n&uuml;lemez; zira ayet Hak Teala&#39;ya karşı k&uuml;fran eden insanı kınamak hususundadır: <em>&quot;Ş&uuml;phe yok ki insan, rabbine karşı pek inat&ccedil;ıdır, pek nank&ouml;rd&uuml;r ve ş&uuml;phe yok ki o, buna tanıktır ve ş&uuml;phe yok ki insan hayrına yarayan mala-m&uuml;lke karşı pek de d&uuml;şk&uuml;nd&uuml;r.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Yine vasiyet hakkındaki ayette de maldan, &quot;hayır&quot; diye tabir edilmesi onun varlığının d&uuml;nya yaşantısındaki zorunluluğundan dolayıdır ki, mal bu durumda hayırdır ve kimseye de bağlı değildir.</p>\n\n<p>\n	&nbsp;İslam ekonomisinde servet bir kemal sayılmadığından zengin ve servetli olan bir kimse kamil, servetsiz ve fakir olan bir kişi de eksik ve d&uuml;ş&uuml;k sayılmamaktadır. Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) servet konusunu tahlil ederken Hz. Resulullah, Hz. Musa, Hz. Davut, ve Hz. İsa Mesih&#39;in sade ve fakirane yaşantılarını naklettikden sonra ş&ouml;yle buyuruyor. <em>&quot;Bakan ona (Hz. Resulullah&#39;ın) aklıyla baksın. Acaba Allah Teala Muhammed&#39;e (s.a.a) bununla (sade ve fakirane yaşantıyla) ikram mı etmiş yoksa al&ccedil;altıp tahkir mi etmiştir? Eğer, Allah onu tahkir etmiştir derse vallahi &ccedil;ok b&uuml;y&uuml;k bir yalan demiş ve iftira etmiştir. Eğer, Allah onu y&uuml;celtip kendisine ikram etmiştir derse o halde şunu bilmelidir ki Allah Teala onlardan başkalarına fazla mal vermekle k&uuml;&ccedil;&uuml;ltm&uuml;ş, tahkir etmiştir ve onu (malı) kendisine en yakın olan kimseden (Peygamber&#39;den) menetmiştir&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hz. Ali (a.s) bu buyruğunda akıl sahiplerinin dikkatini şuna &ccedil;ekmek istiyor ki, sade ve fakirane bir yaşantısı olan kimse Allah katında derecesi d&uuml;ş&uuml;k olduğu anlamına gelmez. Aksi taktirde Allah&#39;a en yakın olan Hz. Resulullah&#39;ın k&uuml;&ccedil;&uuml;lt&uuml;ld&uuml;ğ&uuml; ve&nbsp; karşısında olan Ebu Cehil gibi kafirlerin ise aziz kılındığını s&ouml;ylemek gerekirdi. Oysa durum bunun tam aksidir.</p>\n\n<p>\n	O halde mal d&uuml;nyanın s&uuml;s&uuml;d&uuml;r, insanın değil. Onu sevmek makul &ouml;l&ccedil;&uuml;de ve bir ara&ccedil; ve vesileye duyulan sevgi kadar olursa iyidir; bundan fazla ilgi duymak ve ona hedef g&ouml;z&uuml;yle bakmak k&ouml;t&uuml;d&uuml;r. Servet toplamak, altın ve g&uuml;m&uuml;şe aşırı ilgi duymak yerilmiştir. Mal-m&uuml;lk sevgisi insanı Allah&#39;a giden yoldan alıkoyar ve o yolların kapanmasına sebep olur; ruhun y&uuml;celmesini engeller. D&uuml;nyada bulunan b&uuml;t&uuml;n mal ve servetler insanların hepsinin ihtiya&ccedil;larını giderecek miktardadır; onların bir yerde hazine (depo) edilerek bazı şahısların veya grupların nezdinde ihtikar edilmesi İslamın ekonomik d&uuml;zenine aykırıdır. Peygamberlere uymak, sade yaşamakla m&uuml;mk&uuml;nd&uuml;r. Kemal ise tekas&uuml;rden (mal biriktirmekten) kendiliğinde ve ger&ccedil;ek hayır olan kevsere hicret etmektir. Bu hayır ise ne nisbidir ve ne de kuramsal ve hayali.</p>\n\n<p>\n	Asr-i seadette ve sonraki d&ouml;nemlerde İslam ordularının zafere ulaşmalarının bir &ccedil;ok nedenleri vardır. Bunlardan biri de yaşamlarında kanaat yolunu tutmaları ve az bir şeyle yetinmeleridir. Muhacirlerin se&ccedil;kinleri ile Ensarın fedakarları bunun bariz &ouml;rnekleridir. M&uuml;sl&uuml;manların kafirlerle olan savaşlarının son tahlili; kevserin (&ccedil;okluğun) tekas&uuml;re (biriktirmeğe), fedakarlığın diğerlerini kurban etmeğe, z&uuml;hd&uuml;n hariliğe, sade yaşantının l&uuml;ks ve şatafatlı yaşantıya kısacası Kelime-i Tevhid&#39;in diğer kelimelere zafer kazanması demektir.</p>\n\n<p>\n	İslam ekonomisinin genel &ccedil;izgilerini eşitlik ve adalet oluşturmaktadır ki, b&uuml;t&uuml;n dini &ccedil;izgiler de b&ouml;yledir; bu y&uuml;zden mal toplayıp biriktirenlerin israf, tuğyan ve hırs tuzaklarına d&uuml;şmemeleri i&ccedil;in aşırılıklarını azaltırken fakirlik &uuml;z&uuml;nt&uuml;s&uuml;ne d&uuml;şm&uuml;ş bulunanların ise a&ccedil;lık, &ccedil;ıplaklık, zillet ve zorlukla karşılaşmamalarını sağlayarak onların tefritini azaltır. <em>&quot;Sizlerden yalnızca zenginlerin arasında dolaşan bir devlet olmasın diye&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Allah Teala bu genel kanunu indirerek herkesten, &ouml;zellikle de ger&ccedil;ek alimlerden, din bilginlerinden, takvalı tefsir yazarlarından ve zahid fakihlerden zenginlerle fakirlerin eşitsizliği karşısında susmayıp genel halka ait olan servetin yalnızca &ouml;zel hukuki veya belirli şahısların nezdinde değil de b&uuml;t&uuml;n halkın arasında dolaşmasını ve adaletin uygulanmasını sağlamak i&ccedil;in kıyam etmeleri gerektiğine dair ahit almıştır. <em>&quot;Ama şunu da bilin ki andolsun tohumu yarana, insanı yaratana, bu topluluk, bey&#39;at i&ccedil;in toplanmasaydı, Allah&#39;ın, zalimin doyup zulmetmemesi, mazlumun a&ccedil; kalmaması hakkında bilginlerden aldığı ahd-&uuml; peyman olmasaydı hilafet devesinin yularını sırtına atardım; &uuml;mmetin sonuncusunu, ilkinin kasesiyle sular giderdim.</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> Hz. Ali&#39;nin (a.s) bu a&ccedil;ıklamasından ister m&uuml;sl&uuml;manların &ouml;nderliğini &uuml;stlenmek liyaketine sahip olan biri olsun veya ister buna g&uuml;c&uuml; yahutta yeteneği ya da yetenekli diğer birisinin bu g&ouml;revi &uuml;stlendiğinden dolayı bu g&ouml;rev boynundan kalkan biri olsun b&uuml;t&uuml;n herkesin ekonomik adaleti uygulama hususunda sorumlu olduğu a&ccedil;ıkca anlaşılıyor. B&ouml;yle bir kimseye her zaman sahnede hazır olarak m&uuml;sl&uuml;manların &ouml;nderine yardımcı olup, onu savunması farzdır. Yukarıda s&ouml;z&uuml; ge&ccedil;en şart eğer farzen m&uuml;sl&uuml;manların &ouml;nderine oranla elde edilmesi gereken mukaddime değil kendiliğinden hasıl olması gereken bir mukaddime olursa sahnede olanlara ve yardımcılara farz olma şartı değil farzın kendi şartıdır ve kendiliğinden hasıl olması gereken bir konu değil, elde edilmesi gereken bir konudur.</p>\n\n<p>\n	Zenginlik ve fakirliğin her ikisinin de ilahi bir imtihan olduğu ve hi&ccedil; birisinin zaten insanın y&uuml;celiğine veya d&uuml;ş&uuml;kl&uuml;ğ&uuml;ne delil ve sebep olmadığı ilkesi &quot;Fecr&quot; Suresi&#39;nin şu ayetlerinden anlaşılmaktadır: <em>&quot;Ama insan; ne zaman Rabbi kendisini denemeden ge&ccedil;irse, ona bir keremde bulunsa ona nimetler verse; Rabbim bana ikramda bulundu der. Ama onu deneyerek rızkını kıssa, hemen: Rabbim bana ihanette bulundu der...&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Aksine zenginlikten doğan batıl hayeller mala karşı daha fazla tutkun olmasına sebep olur; sonu&ccedil;ta ise fakirlerin ihtiya&ccedil;larını karşılayıp onların karnını doyurmaya ne kendisi ilgi duyar ve ne de diğerlerini buna teşvik eder. Bu konuya mezkur surenin diğer ayetlerinde işaret edilmiştir. Aslında malın &ouml;nemi konusunda gelen meşhur a&ccedil;ıklamaların hepsi vasıflandırma y&ouml;n&uuml;n&uuml; taşır, emir değil; fakirliğin tehlikesi hususunda gelen a&ccedil;ıklamalarda aynı &ouml;zelliği taşımaktadır. &Ouml;rneğin Hz. Resulullah&#39;dan (s.a.a) ekonomik fakirliğin tehlikesiyle ilgili gelen şu a&ccedil;ıklama <em>&quot;Ey Allah&#39;ım bize ekmek hususunda bereket ver, ziyade kıl. Bizimle onun arasını ayırma. Zira eğer ekmek olmazsa ne namaz kılardık, ne oru&ccedil; tutardık ve ne de Rabbimizin farzlarını yerine getirirdik&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Yalnızca konunun tabii tesirine işaret etmektedir; emirsel y&ouml;n&uuml; yoktur. Zira orta halli olan halkın tahamm&uuml;l sınırına değinmiştir, yoksa ister sadr-ı İslam&#39;da olsun ister şimdiki zamanda tek tek ilahi fertler b&uuml;t&uuml;n zorluk ve fakirliklere tahamm&uuml;l ederek, asıl İslam&#39;a yardım edip saldırgan d&uuml;şmanların saldırılarını m&uuml;sl&uuml;manların sınırlarından kovup Kur&#39;an-ı Kerim ve Ehl-i Beyt&#39;in varlığını Allah-u Teala&#39;nın yardımıyla d&uuml;şmanların tehlikesinden korumuşlardır.</p>\n\n<p>\n	<strong style=\"line-height: 1.6em;\">Kur&#39;an-ı Kerim&#39;in Siyaset Konusundaki Risaleti</strong></p>\n\n<p>\n	<span style=\"line-height: 1.6em;\">Allah-u Teala&#39;nın Kur&#39;an-ı Kerim hakkında s&ouml;ylediği her kemal sıfatı onun taşıdığı risaleti a&ccedil;ıklamak yerindedir. Zira her el&ccedil;inin vasıflarını saymak onun misyonunun sınırlarını, mesajı ulaştırma şeklini ve onun &ccedil;ağrısına uymanın faydalarını ve sonucunu a&ccedil;ıklama h&uuml;km&uuml;ndedir. &Ouml;rneğin; Kur&#39;an-ı Kerim, &quot;Mecid&quot; (&uuml;st&uuml;n), &quot;Hadi&quot; (hidayet&ccedil;i) ve &quot;Nur&quot; gibi sıfatlarla vasıflandırılmış ise Kur&#39;an-ı Kerim&#39;in keramet, y&uuml;celik, &ouml;nderlik ve aydınlatma mesajı taşıyor olmasındandır. Kur&#39;an-ı Kerim&#39;in nur sıfatıyla anılması, onun emirlerinin aydınlatıcı olduğu ve onda tefekk&uuml;r etmenin fikrin aydınlanmasına, amel etmenin ise ferd ve toplumun zulmet ve karanlıktan &ccedil;ıkmasına sebep olduğu i&ccedil;indir. </span><em style=\"line-height: 1.6em;\">&quot;Ey insanlar, ger&ccedil;ekten de Rabbinizden size bir burhan (delil) gelmiş ve biz size a&ccedil;ık bir nur indirmişizdir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" style=\"background-color: rgb(255, 255, 255); line-height: 1.6em;\" title=\"\">[12]</a><span style=\"line-height: 1.6em;\"> Aydınlatıcılık b&uuml;t&uuml;n ilahi mesajların genel vasfı olduğundan dolayı bu mesajlar arasında şiddet ve zayıflık derecesinden başka bir fark yoktur. Bunun i&ccedil;in tahrif edilmiş asıl Tevrat hakkında da Allah Teala ş&ouml;yle buyurmuştur: </span><em style=\"line-height: 1.6em;\">&quot;S&ouml;yle Musa&#39;nın halka nur ve hidayet olarak getirdiği kitabı kim indirdi?&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" style=\"background-color: rgb(255, 255, 255); line-height: 1.6em;\" title=\"\">[13]</a></p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in nur sıfatıyla vasıflandırılmasından da anlaşılıyor ki bu ilahi kitabın y&uuml;ce hedefi halkı nura k&acirc;vuşturmaktır. Buna İbrahim Suresinde de a&ccedil;ıkca işaret edilmiştir.</p>\n\n<p>\n	<em>&quot;Halkı Rablerinin izniyle karanlıktan nura, &uuml;st&uuml;n ve &ouml;v&uuml;len &quot;Allah&#39;ın&quot; yoluna &ccedil;ıkarman i&ccedil;in sana indirdiğimiz bir kitaptır&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Yani <em>&quot;Allah iman edenlerin velisidir&quot;</em> ayetinde a&ccedil;ıklandığı &uuml;zere m&uuml;minlerin &ouml;nderliği Allah Teala&#39;nın uhdesinde olduğuna g&ouml;re onları her t&uuml;rl&uuml; karanlıklardan kurtarır ister paklar ve masumlara oranla g&uuml;naha bulaşmadan uzaklaştırmak şeklinde olsun ve ister m&uuml;minlerden g&uuml;naha d&uuml;şenleri bağışlamak ve g&uuml;nahın etkilerini gidermek şeklinde olsun <em>&quot;Allah onları karanlıklardan nura &ccedil;ıkarır&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	1. Kur&#39;an-ı Kerim, insanların imanlı ve nurlu olmaları i&ccedil;in en iyi vesiledir. Bu m&uuml;barek ismin <em>(karanlıklardan nura &ccedil;ıkaran)</em> en kamil mazharı ise insan-ı kamil olan Hz. Resulullah&#39;ın (s.a.a) m&uuml;barek zatıdır. Bu y&uuml;zden Resulullah (s.a.a) Allah Tealanın fiili sıfatlarından olan <em>&quot;karanlıklardan nura &ccedil;ıkaran&quot;</em> sıfatıyla nitelenmiştir; &ouml;te taraftan her t&uuml;rl&uuml; eylem ve sıfat o eylemi yapan ve o sıfatla nitelenenin zatından kaynaklanır. Kur&#39;an-ı Kerim&#39;in diğer risaletleri eylem ve sıfat b&ouml;l&uuml;m&uuml;nde s&ouml;z konusu ise bu se&ccedil;kin&nbsp; sıfat insanların &ouml;zbenliğine y&ouml;neliktir. Yani Kur&#39;an-ı Kerim&#39;in y&uuml;ce hedefi toplum fertlerinin &ouml;zbenliklerini nurlu kılmaktır. Bir ferd ve toplum ise eğer kendi zatının &ouml;z&uuml;nde ruhi erdemlere sahip olursa pratikte de davranış ve hareketleri sevilen ve tarife şayan olacaktır. Zira sıfatın veya eylemin salih olması insanın &ouml;z benliğinin de salih olmasını gerektirmez. Ama &ouml;z benliğin salih olması vasıf ve eylemin salih olmasına yol a&ccedil;ar. Bu y&uuml;zden &ouml;zbenlik y&ouml;n&uuml;nden salihlerden olan bir şahıs kesin olarak eylemi a&ccedil;ısından da salih amel yapanlardan olacaktır. Kim kendi &ouml;zbenliğini, Kur&#39;an-ı Kerim&#39;in nuruyla aydınlatmışsa kesin olarak onun hareket ve davranışları da kendi hayat &ccedil;er&ccedil;evesinde kendiliğinden aydınlanmış olur. <em>&quot;Ey iman edenler Allah&#39;ın takvasına sahip olun ve onun resul&uuml;ne iman edin ki size rahmetinden iki kat versin ve size, onunla haraket edeceğiniz nuru versin&quot;</em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Takva ve ilahi el&ccedil;iye iman etme, kalbi ilahi nurlar i&ccedil;in hazırlar ki insan fesattan ka&ccedil;ınmakla ne marifetler konusunda, işi ger&ccedil;ekleri ters g&ouml;stermek olan vehmin karanlığına d&uuml;&ccedil;ar olur ve ne de huzuri m&uuml;şahedeler zeminesinde işi vesvese etmek olan şeytanın ağına d&uuml;şerek, nefsani ve şeytani temess&uuml;lleri ilahi ve rahmani m&uuml;şahedeler sanır ve ne de sıfat ve fiil y&ouml;n&uuml;nden heva ve hevesin tuzağına d&uuml;şer.</p>\n\n<p>\n	Nur olan Kur&#39;an-ı Kerim kendi marifetlerini a&ccedil;ıklarken her t&uuml;rl&uuml; ibham ve icmaldan uzaktır. Kendinin nasıl nurlandığını ve toplumu nasıl nurlandırdığını a&ccedil;ıklarken insan toplumunun en hayati meselesi olan adalet ve kıstın h&uuml;k&uuml;m s&uuml;rmesini s&ouml;z konusu ediyor ve halkın ancak ilahi &ouml;nderlerin siyasetleri ışığında aydınlanmalarının m&uuml;mk&uuml;n olabileceğini belirtiyor. Aksi takdirde, vahyin hakim olmadığı, peygamberlerin ve diğer ilahi &ouml;nderlerin &ouml;nderlik yapmadığı toplumların karanlıkta olacaklarını bildirmektedir. Bundan dolayıdır ki Kur&#39;an risaletinin asıl hedefinin halkı nura kavuşturmak olduğunu belirtip Hz. Resulullah&#39;ı (s.a.a) da bu ilahi programın uygulayıcısı olarak tanıttıktan sonra bu programın uygulama tarzını ise ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	<em>&quot;Ger&ccedil;ekten de biz Musa&#39;yı kendi kavmini karanlıklardan nura &ccedil;ıkar ve onlara Allah&#39;ın g&uuml;nlerini hatırlat diye kendi ayetlerimizle g&ouml;nderdik. Bunda &ccedil;ok sabreden ve &ccedil;ok ş&uuml;kreden her kes i&ccedil;in alametler vardır.&quot;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Kısacası Allah-u Teala Hz. Musa&#39;yı (a.s) kendi kavmini karanlıklardan nura &ccedil;ıkarmak i&ccedil;in bir takım ilahi ayetlerle g&ouml;ndermiş ve ona ilahi g&uuml;c&uuml;n &ouml;zel bir şekilde zuhur ettiği ilahi g&uuml;nleri kavmine hatırlatarak onların zorluklara tahamm&uuml;l ederek &ccedil;ok sabretme ve ilahi nimetler karşısında &ccedil;ok ş&uuml;kretme yoluyla karanlıklardan &ccedil;ıkarak nura girebileceklerini bildirmesini emretmiştir.</p>\n\n<p>\n	Hz. Musa&#39;nın İsrail oğullarını nurlu kılmakta yaptığı en belirgin haraket Al-i Firavun&#39;un zul&uuml;m esasları &uuml;zerine kurulu olan siyasetiyle savaşmak ve şirkin aleyhine kıyam edip tevhidin y&uuml;celmesi yolunda zamanın hakim d&uuml;zeniyle cihad ederek ilahi d&uuml;zeni kurmak i&ccedil;in &ccedil;alışmış olmasıdır. Evet, adalet &uuml;zerine kurulan siyasi atmosfer olmaksızın &ouml;zg&uuml;rce nefes alabilmek imkansızdır, adalet h&uuml;k&uuml;meti olmaksızın nefsi tehzip edip ruhu temizlemek m&uuml;mk&uuml;n olamaz. &Ccedil;&uuml;nk&uuml; tağutların toplumu siyahlaştırmak i&ccedil;in yaptıkları en belirgin y&ouml;ntemleri batıl h&uuml;k&uuml;metleri ile ilahi hududları tatil edip beşeri kanunları uygulamak ve tevhidin zıddına k&uuml;fr&uuml; hayata ge&ccedil;irerek insanları cehenneme davet etmektir.</p>\n\n<p>\n	Hz. Mehdi&#39;nin (a.f) zuhur edeceği g&uuml;n ve kıyamet g&uuml;n&uuml;n&uuml;n ilahi g&uuml;nler (eyyam&uuml;llah) olarak yadedilmesi &ouml;rnek vermek i&ccedil;indir, a&ccedil;ıklamak i&ccedil;in değildir, dolayısıyla sınırlamak i&ccedil;in değildir. Buna g&ouml;re mucizenin sihre, ve gaybi imdadın Firavun ordularına zafer kazandığı g&uuml;nle, denizin yarılıp Hz. Musa ve onun yolunda olanların kurtulduğu, Firavun ve askerlerinin denizde boğulup helak olduğu g&uuml;n de ilahi g&uuml;nlerdendir.</p>\n\n<p>\n	Asrın tağutlarıyla savaşmak kamil bir istikameti gerektirdiği i&ccedil;in, Kur&#39;an-ı Kerim&#39;de sabır (sabreden) ve şakir (ş&uuml;kreden) kelimeleri yerine, sabbar (&ccedil;ok sabreden) ve şekur (&ccedil;ok ş&uuml;kreden) tabir ile hitap edilmiştir. Sadece sabredip ş&uuml;kretmeyi değil, &ccedil;ok sabredip &ccedil;ok ş&uuml;kretmeyi gerekli kılmıştır</p>\n\n<p>\n	Dinin temel yapısını ve gerekliliğini araştırmak dini siyaseti iyice a&ccedil;ıklığa kavuşturur. Zira genel n&uuml;b&uuml;vvet delili, cezalandırma, savaş barış, hudut ve kısas gibi kanunların uygulamasının gerekliliğini a&ccedil;ıklığa kavuşturur. Bunların hepsi de siyasetin bir par&ccedil;asıdır.</p>\n\n<p>\n	Dinin siyasetten ayrı olduğu g&ouml;r&uuml;ş&uuml; vahyin ve n&uuml;b&uuml;vvetin zorunluluğunu bildiren akli delile ters d&uuml;şmektedir. Zira beşeri toplum zul&uuml;m ve tecav&uuml;zden masum olmadığı gibi yine beşeri kanunları uygulamakla tecav&uuml;zkar insanların zul&uuml;mleri &ouml;nlenemez; &ouml;te yandan ilahi hadların icra edilmesi de ilahi velayetleri olmayan sıradan her şahsın eline teslim edilemez. Teslim edildiği takdirde toplumda karışıklıklar meydana gelir b&ouml;ylece vahiy ve n&uuml;b&uuml;vvetin zorunlu olduğunu ortaya koyan akli delillerde hi&ccedil;e sayılmış olur.</p>\n\n<p>\n	Eğer bir kimse bir kenara &ccedil;ekilip mazlumluk g&ouml;sterişi yaparak dinin siyasetten ayrı olduğunu ileri s&uuml;rer ve &quot;ben dini konuları korumakla g&ouml;revliyim benim siyasetle bir işim yoktur&quot; der ve kendini tarafsız ilan etse de zalim bir siyasetci onu asla kendi başına bırakmayacak, sınırları dışında olmasını kabul etmiyecek ve dini tabiat &ouml;tesi bir olay olarak g&ouml;rmeyecektir. Aksine onu kendi menfaatı doğrultusunda kullanacak, ger&ccedil;ekte dinden haberi olmayan k&ouml;şeye &ccedil;ekilmiş dindar kimseyi ustaca d&uuml;zenlediği tuzağa d&uuml;ş&uuml;rerek, ona dini kaynaklardan uğursuz siyasetini telkin eden kavramlar &ccedil;ıkarmasını, dindar kimselerin din d&uuml;şmanı azgınların kanunlarına uygun olarak amel etmesini, zalim siyaset&ccedil;ilere bozuk hedeflerine ulaşmakta yardımcı olacak şekilde davranmalarını isteyecektir.</p>\n\n<p>\n	Dinin siyasetten ayrı olduğu hayali ve mazlumluk g&ouml;sterişiyle bu ikisinin birbirinden ayrı olduğunu ilan etmek olayı aynen cihad-ı ekberde akıl ile cehaletin sınırlarının ayrı ayrı olduğunu hayel etme olayına benzer, yani eğer akl&icirc; nazari tek yanlı olarak vehmi nazariye ve akl&icirc; ameli, vehmi ameliye ateşkes ilan eder ve tek taraflı olarak savaşı terkettiğini ilan eder, insanın ilah&icirc; fıtratı şehvetperest ve yırtıcı tabiatına ateşkes ilan eder, mazlumane bir şekilde yalnızca kendi işiyle meşgul olsa bile asla vehmi nazar&icirc; akl&icirc; nazar&icirc;nin sınırlarına ve vehm&icirc; ameli de akl&icirc; amelinin sınırlarına tecav&uuml;z etmekten vazge&ccedil;meyecek, aksine devamlı olarak kahredici gazapla hilek&acirc;r şehvet, aklın h&uuml;rriyetini alarak sonunda siyah heva ve heves saf&nbsp; aklı kendi esareti altına sokacaktır. Esir olmuş bir akıldan ise artık bir iş beklenilemez. Bu iki konuya Emir-&uuml;l M&uuml;minin Ali&#39;de (a.s) işaret ederek ş&ouml;yle buyurmuştur. <em>&quot;Nice akıl var ki amir olan heva ve hevesin elinde esir olmuş&quot;</em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> &quot;Bunu aklın kendisi de heva ve hevesin esaretinden kurtulduğu zaman m&uuml;şahede etmektedir.&quot;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Dinin siyasetten ayrı olduğuna inanan papazların dinine karşı zulme dayalı beşeri siyasetin saldırısını kilisenin bedbaht kaderinde m&uuml;şahede etmek m&uuml;mk&uuml;nd&uuml;r. Nasıl ki dini siyaset oyuncularının isteklerine g&ouml;re yorumlayıp gitgide onların hizmetine girerek, dinin siyasetten ayrı olduğu antlaşmasını tek y&ouml;nl&uuml; imzaladılar ve ilahi vahyi siyasetcilerin vehmine uygun olarak tahrif edip nihayet kendileri de d&ouml;nemlerinin dinsiz devletinin hizmet&ccedil;ileri konumuna d&uuml;şm&uuml;ş oldular.</p>\n\n<p>\n	İslam alemi de kendini bu darbeden koruyamamıştır. Aksine dinin siyasetten ayrı olduğuna inananlar; <em>&quot;Allah&#39;a itaat edin ve Resule ve sizden olan ululemre itaat edin&quot;</em><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> ayetinde ge&ccedil;en &quot;Ululemir&quot; kelimesinden g&uuml;n&uuml;n siyasetinin benimsendiği bir anlam &ccedil;ıkarmışlardır. Ve sonunda ilahi hadlerin icrası g&uuml;n&uuml;n siyaset oyuncularının heva ve heveslerine tabi oldu. Yine uygun fırsatlarda hakim grubun isteği doğrultusunda fetva &ccedil;ıkarmaktadırlar. İşte b&ouml;ylece dinin kurnaz siyaset&ccedil;ilerin hevesleri altında esir olmasının anlamı ortaya &ccedil;ıkıyor. Hz. Emir-el M&uuml;minin Ali (a.s) da buna işaret ederek Malik&#39;e yazdığı ahdnamede ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&quot;Ger&ccedil;ekten de bu din şerir insanların elinde esir olmuştu, onda heva ve hevese g&ouml;re amel edilip onunla d&uuml;nya kazanılıyordu.&quot;</em><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> Yani Hz. Ali&#39;nin (a.s) adalet &uuml;zere kurulu devletinde din h&uuml;rd&uuml;r ve&nbsp; Hz. Ali&#39;nin (a.s) y&ouml;netiminden gayri zul&uuml;m &uuml;zere kurulu olan diğer hakimiyetlerde ise din esirdir, h&uuml;r değildir ve hatta belli başlı tanınmış sınırları bile yoktur.</p>\n\n<p>\n	Konunun sonunda iki noktayı hatırlatmakta yarar vardır:</p>\n\n<p>\n	1- Kur&#39;an-ı Kerim dinin kamil oluşunu ve nimetin tamamlanmasını toplumun veli ve &ouml;nderinin tayin edilmesinde g&ouml;rmektedir. Nitekim Resulullah (s.a.a) Hz. Ali&#39;yi (a.s) kendisinden sonra m&uuml;sl&uuml;manların imamı ve &ouml;nderi olarak tayin edince şu ayet-i kerime nazil oldu: <em>&quot;Bu g&uuml;n size dininizi kamil kıldım ve nimetimi size tamamladım, İslam&#39;ın sizin i&ccedil;in din olmasına razı oldum&quot;</em><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> M&uuml;sl&uuml;manların &ouml;nderlerinin velayeti ışığında İslam d&uuml;şmanlarının &uuml;mitleri &uuml;mitsizliğe d&ouml;n&uuml;ş&uuml;r. Nitekim bu hususta da şu ayet nazil olmuştur: <em>&quot;Bu g&uuml;n kafirler sizin dininizden me&#39;yus oldular artık onlardan korkmayın benden korkun.&quot;</em><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	2- En son veli ve masum vasi olan &quot;Hz. İmam Mehdi&#39;nin (a.f)&quot; zuhur etmesiyle ilahi siyasetin &ouml;z&uuml;n&uuml; oluşturan İslam dini b&uuml;t&uuml;n dinlere karşı muzaffer olacaktır. <em>&quot;B&uuml;t&uuml;n dinlere muzaffer kılsın diye; m&uuml;şrikler istemeseler bile&quot;</em><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Her ne kadar sahih ve ilahi din birdir: &quot;Allah katında din İslam&#39;dır&quot; Fakat din bir takım kanunlardan oluşan bir mecmua anlamına geldiğinden beşerde kendi yanından din d&uuml;zenliyebilir. Firavun <em>&quot;Ger&ccedil;ekten ben onun dininizi değiştirmesinden korkuyorum&quot;</em><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> dediğinde s&ouml;z konusu ettiği din işte beşeri bir dindir. Bazen de beşer bu ilahi konuya karışarak tahrif oluşturuyor. <em>&quot;Kitabı kendi elleriyle yazıyor sonra bu Allah katındandır diyorlar.&quot;</em><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> ayetinde olduğu gibi sonu&ccedil; olarak da hak din olan İslam dinine iman etmiyor. <em>&quot;Hak dine inanmıyorlar.&quot;</em><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> Bu y&uuml;zden ayet-i kerimede &quot;k&uuml;ll&quot; genel kelimesi gibi kesret ve teadd&uuml;d&uuml; ifade eden &quot;ed-Din&quot; kelimesi kullanılmıştır.</p>\n\n<p>\n	A&ccedil;ıktır ki bir siyaset olmaksızın m&uuml;şriklerle savaşılmaz ve dinin hepsinin yalnızca ilahi din olması ve gayri ilahi dinlerin yok edilip giderilmesi ilahi &ouml;nderler olmaksızın m&uuml;mk&uuml;n değildir. <em>&quot;Onları &ouml;ld&uuml;r&uuml;n de fitne kalmasın, dinin hepsi de Allah&#39;ın olsun.&quot;</em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Saffat  6.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>-Kehf/ 7-8.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Hucurat / 7.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Fecr / 20.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Adiyat / 4.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Adiyat / 8.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Nehc-&uuml;l Bela&eth;a, hutb:161\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Ha&thorn;r/7.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Nehc-&uuml;l Bela&eth;a, 3. Hutbe, s.169.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Fecr/15-16\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Furu-i Kafi, Kitab-&uuml;l Mei&thorn;et, el-&Yacute;stianet-u bid-d&uuml;nya Alel Ahiret bab&yacute;.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Nisa/174.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- En&#39;am/91.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- &Yacute;brahim/1.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Bakara/257.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Hadid/28.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- &Yacute;brahim/5.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Nehc-&uuml;l Bela&eth;a kelimat-&uuml;l k&yacute;sar b&ouml;l&uuml;m&uuml;, 211. s&ouml;z.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Nehc-&uuml;l Bela&eth;a, 3. mektup.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Nisa/59.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Nehc-&uuml;l Bela&eth;a 53. mektup.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Maide/3.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Maide/3.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Saf/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Mu&#39;min/26.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Bakara/79.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- Tevbe/29.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>-Enfal/39.</p>\n	</div>\n</div>','Kur\'ân-I Kerim\'in   Risaleti','','publish','closed','open','','kuran-i-kerimin-risaleti','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2994',0,'post','',0),(2995,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	<em>Fuad Mikdadi</em></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İslam g&uuml;neşinin doğduğu ve Peygamber-i Ekrem&#39;in (s.a.a) davetini a&ccedil;ığa vurduğu g&uuml;nden bu yana sapıklık, k&uuml;f&uuml;r ve şirk orduları birbirlerine yardım &ccedil;ağrısında bulunmuş, ellerinde bulunan b&uuml;t&uuml;n ara&ccedil;ları kullanarak bu davete karşı saldırıya koyulmuşlardır. Bunlar iki değerli şeyi yani Kur&#39;an-ı Kerim ile Peygamber-i Ekrem (s.a.a) ve Pak Ehl-i beytini hedef alarak var g&uuml;&ccedil;leriyle bu daveti &ouml;nleme teşebb&uuml;s&uuml;nde bulunmuşlardır. Peygamber-i Ekrem&#39;in (s.a.a) şahsına ve getirdiği risalete karşı saldırıya ge&ccedil;ip &ccedil;eşitli komplolar d&uuml;zenleyenler arasında, risalet-i Muhammediyeye iman edeceklerine dair peygamberlerine verdikleri ahit ve mis&acirc;kı bozan Kitap Ehli etkin bir role sahiptir.</p>\n\n<p>\n	Bu y&uuml;zden konu hakkında nazil olan &acirc;yetlerin &ccedil;oğu Kitap Ehlinin izlediği genel siyaseti, Kur&#39;an ve Resulullah&#39;a (s.a.a) karşı takındıkları tavırları a&ccedil;ıklayıp Resul-i Ekrem&#39;i (s.a.a) onlara karşı alması gerekli tavır ve tedbirler hususunda irşad etmek gibi bir takım hususları i&ccedil;ermektedir.</p>\n\n<p>\n	Kitap Ehli hakkında inen &acirc;yeti kerimelerin sayısı iki y&uuml;z altmış yediye ulaşmaktadır. Bunca &acirc;yetin inmesi Hazret-i Peygamber&#39;in (s.a.a) İsl&acirc;m&icirc; risaletin temelini atmak, geleceğini garantiye almak, ris&acirc;let sancağını yery&uuml;z&uuml;n&uuml;n en &uuml;cra noktalarında dalgalandırmak ve b&uuml;t&uuml;n insanlara ulaştırmak i&ccedil;in başlatmış olduğu harekette Kitap Ehlinin ne kadar tehlikeli bir unsur ve engel olduğunu a&ccedil;ık&ccedil;a sergilemektedir.</p>\n\n<p>\n	Bu hususta nazil olan &acirc;yet-i kerimeler iki kısma ayrılır. Bazı &acirc;yetlerde bu iki kısmın her birinin ayrıca alt b&ouml;l&uuml;mleri vardır.</p>\n\n<p>\n	Bazı ayetlerde yalnız bir b&ouml;l&uuml;m, bazılarındaysa iki ve ya ikiden fazla b&ouml;l&uuml;m yer almıştır.</p>\n\n<p>\n	Allah&#39;ın tevfikiyle bunların hepsini a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h2>\n	Kitap Ehlinin Peygamber (s.a.a) ve Kur&#39;an&#39;a Karşı Uyguladıkları Siyseti A&ccedil;ıklayan Ayetler</h2>\n\n<p>\n	Konunun belirli başlıklar altında sunulması halinde mevzuyla ilgili belirgin hatların a&ccedil;ıklığa kavuşacağını sanıyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. Bildikleri Halde Hakkı Gizlemek ve Saptırmak: </strong></p>\n\n<p>\n	Bu husustaki &acirc;yeti şerifelerin her birinin genel bir hatla uyum sağladığı ve bunun ger&ccedil;ekte Kitap Ehlinin Kur&#39;an ve Peygamber&#39;e (s.a.a) karşı &ccedil;ıkışlarında uyguladıkları ortak y&ouml;ntemleri yansıttığı g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mdeki &acirc;yetler d&uuml;şmanların &ccedil;alışmalarının s&uuml;rekliliğini, hazırladıkları tehlikeli plan, komplo ve d&uuml;zenlerinin hakkı b&acirc;tıl ile &ouml;rtmeye y&ouml;nelik olduğunu, zihinlerde şek ve ş&uuml;phe icat ettiklerini ortaya koymaktadır.</p>\n\n<p>\n	<strong>* &quot;Ey Kitap Ehli, neden hakkı b&acirc;tıl ile &ouml;rt&uuml;yor ve siz de bildiğiniz halde hakkı gizliyorsunuz?&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kimi yahudiler, kelimeleri &#39;konuldukları yerlerden&quot; saptırırlar...&quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><strong><strong>[2]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Hani kendilerine kitap verilenlerden: &quot;Onu mutlaka insanlara a&ccedil;ıklayacaksınız ve onu gizlemeyeceksiniz&quot; diye kesin s&ouml;z almıştı. Fakat onlar, bunu arkalarına attılar ve ona karşılık az bir değeri satın aldılar. O aldıkları şey ne k&ouml;t&uuml;d&uuml;r.&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong><strong>[3]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Siz (m&uuml;sl&uuml;manlar) onların (yahudilerin) size inanacaklarını mı umuyor ve tamah ediyorsunuz? Oysa onlardan bir b&ouml;l&uuml;m&uuml;, Allah&#39;ın s&ouml;z&uuml;n&uuml; duyduktan, akılları o s&ouml;zleri aldıktan sonra bile bile o s&ouml;zleri değiştiriyorlardı.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong><strong>[4]</strong></strong></a></p>\n\n<p>\n	Bu hususta şaşıla&ccedil;ak bir nokta var ki bunlar yeni bir dinin doğuşunu bekliyor ve m&uuml;jdeliyorlardı. Yeni peygamberin kendi i&ccedil;lerinden g&ouml;nderileceğini s&ouml;yl&uuml;yor ve bununla diğerlerine karşı &ouml;v&uuml;n&uuml;yorlardı. Ama ne yazık ki gelir gelmez onu ink&acirc;r ettiler. Bu hususta Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>* &quot;Allah katından yanlarında olan (Tevr&acirc;t)&#39;ı, doğrulayıcı bir Kitap geldiği zaman-ki bundan &ouml;nce k&uuml;fredenlere karşı fetih istiyorlardı -işte bilip- tanıdıkları gelince, onu ink&acirc;r ettiler. Artık Allah&#39;ın laneti k&acirc;filere olsun.&quot;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong><strong>[5]</strong></strong></a></p>\n\n<p>\n	Bunlar Hazret-i Muhammed&#39;i (s.a.a) adı ve &ouml;zellikleriyle tanıdıkları halde Allah-u Teala onu el&ccedil;i olarak g&ouml;nderdikten sonra ona im&acirc;n etmediler. Kur&#39;&acirc;n da ş&ouml;yle buyuruyor: <strong>&quot;Kendilerine Kitap verdiklerimiz, Peygamber&#39;i, &ccedil;ocuklarını tanır gibi tanırlar, kendilerini h&uuml;srana uğratanlar işte onlar, inanmayanlardır.&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong><strong>[6]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kendilerine kitap verdiklerimiz, onu (Peygamberi), &ccedil;ocuklarını tanır gibi tanırlar. Buna rağmen i&ccedil;lerinden bir b&ouml;l&uuml;m&uuml;, bildikleri halde mutlaka ger&ccedil;eği gizlerler.&quot; </strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong><strong>[7]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- Verdikleri&nbsp; Ahidlere Bağlı Kalmamak:</strong></p>\n\n<p>\n	Bunlar kendi kitaplarında m&uuml;jdelenen Peygamber&#39;e ve Allah tarafından getireceği kitaba im&acirc;n edecekleri hususunda peygamberlerine s&ouml;z verdikleri halde s&ouml;zlerinde durmamış ve Allah&#39;tan korkup - sakınmamışlardır. Bu konuya değinen en a&ccedil;ık &acirc;yetler şunlardır:</p>\n\n<p>\n	<strong>* &quot;Bunlar, i&ccedil;lerinden antlaşma yaptığın kimselerdir ki, sonra her defasında ahidlerini bozarlar, onlar korkup sakınmazlar.&quot;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong><strong>[8]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Onlar, ne zaman bir ahitte bulunmuşlarsa, i&ccedil;lerinden bir b&ouml;l&uuml;m&uuml; onu atıp-bozmadı mı? Bir b&ouml;l&uuml;ğ&uuml;n ahdini bozması ş&ouml;yle dursun, z&acirc;ten &ccedil;okları im&acirc;n etmezler.&quot;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong><strong>[9]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Hani kendilerine kitap verilenlerden: &quot;Onu mutlaka insanlara a&ccedil;ıklayacaksınız ve onu gizlemeyeceksiniz&quot; diye s&ouml;z almıştı. Fakat onlar, bunu arkalarına attılar ve ona karşılık az bir değeri satın aldılar. O aldıkları şey ne k&ouml;t&uuml;d&uuml;r.&quot;</strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong><strong>[10]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Nif&acirc;k Ve Saptırma:</strong></p>\n\n<p>\n	Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>* &ldquo;Kitap Ehlinden bir grup, sizi şaşırtıp - saptırmayı arzuladı; fakat onlar ancak kendi nefislerini şaşırtıp-saptırırlar da şuuruna varmazlar.&rdquo;</strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong><strong>[11]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey Peygamber, kalpleri inanmadığı halde ağızlarıyla &quot;inandık&quot; diyenlerle yahudiler&#39;den k&uuml;f&uuml;r i&ccedil;inde &ccedil;aba harcayanlar seni &uuml;zmesin. Onlar yalana kulak tutanlar (haber toplayanlar)dır. Onlar, kelimeleri yerlerine konulduktan sonra saptırırlar. &ldquo;Size şu tarzda verilirse onu alın, o verilmezse ondan ka&ccedil;ının&rdquo; derler. Allah, kimin fitneye d&uuml;şmesini isterse, artık onun i&ccedil;in sen Allah&rsquo;tan hi&ccedil; bir şeye malik olamazsın. İşte onlar, Allah&rsquo;ın kalplerini arıtmak istemedikleridir. D&uuml;nyada onlar i&ccedil;in bir aşağılanma, ahirette de onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır.&quot;</strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong><strong>[12]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Dediler ki; &quot;Bizim kalplerimiz &ouml;rt&uuml;l&uuml;d&uuml;r.&quot; Hayır; Allah, k&uuml;f&uuml;rlerinden dolayı onları lanetlemiştir. Bundan dolayı onların pek azı im&acirc;n eder.&quot;</strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong><strong>[13]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Siz, insanlara iyilik etmelerini emrediyorsunuz da kendinizi unutuyor musunuz? Oysa siz kitabı okumaktasınız. Yine de akıllanmayacak mısınız?&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong><strong>[14]</strong></strong></a></p>\n\n<p>\n	M&uuml;sl&uuml;manları saptırma konusunda d&uuml;ş&uuml;n&uuml;p vardıkları &ccedil;eşitli aşağılık yollardan birisi de m&uuml;sl&uuml;manların safına girerek imanlarını sarsmak ve onları inan&ccedil;alarından vazge&ccedil;irmek amacıyla g&ouml;r&uuml;n&uuml;şte im&acirc;n edip daha sonra bu daveti ve Peygamber-i Ekrem&#39;i h&acirc;ş&acirc; yalancı bulduklarından dolayı İslam&#39;dan d&ouml;nd&uuml;klerini ima etme planıdır. Allah Te&acirc;l&acirc; bunların tehlikli ve zehirli bir ok mesabesinde olan bu oyununu da bildirmiş ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>* &quot;Kitap Ehlinden bir b&ouml;l&uuml;m&uuml;, dedi ki: &quot;İman edenlerin &uuml;zerine inene, g&uuml;nd&uuml;z&uuml;n başlangıcında inanın, bitiminde ise ink&acirc;r edin. Belki onlar da d&ouml;nerler.&quot;</strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><strong><strong>[15]</strong></strong></a></p>\n\n<p>\n	Allah Te&acirc;l&acirc; onların hazırlamış oldukları komploları b&ouml;ylesine birbirinin ardısıra a&ccedil;ıklamıştır. Onlardan birisi de şu &acirc;yeti kerimedir: <strong>* &quot;Onlardan &ouml;yleleri vardır ki, dillerini kitaba doğru eğip b&uuml;kerler, siz onu (bu okur g&ouml;r&uuml;nd&uuml;klerini) kitaptan sanırsınız diye. Oysa o kitaptan değildir. &quot;Bu Allah katındadır&quot; derler. Ve onlar kendileri de bildikleri halde Allah&#39;a karşı (b&ouml;yle) yalan s&ouml;ylerler.&quot;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><strong><strong>[16]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- Bağnazlık Ve &Ccedil;ekmemezlik: </strong></p>\n\n<p>\n	Kitap Ehlinden bazıları hak tamamıyla belli olduktan sonra bağnazlık ve hasede kapılmış isyana d&uuml;şm&uuml;şlerdir. Bu y&uuml;zden imkanları dahilinde olan ve d&uuml;ş&uuml;nebildikleri t&uuml;m hileleri Seklayne<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> karşı kullanmaya koyulmuşlardır. Bu hususta bizlere kılavuzluk yapan muhkem ayeti kerimeler şunlardır:</p>\n\n<p>\n	<strong>*</strong> <strong>&quot;Ne zaman onlara Allah katından yanlarındakini doğrulayan bir peygamber gelse, kendilerine kitap verilenlerden bir takımı, sanki kendileri hi&ccedil; bilmiyorlarmış gibi Allah&#39;ın kitabını arkalarına attılar.&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong><strong>[18]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kitap Ehl&#39;inden &ccedil;oğu, kendilerine ger&ccedil;ek (hak) apa&ccedil;ık belli olduktan sonra, nefislerini (kuşatan) kıskan&ccedil;lıktan dolayı, imanınızdan sonra sizi k&uuml;fre d&ouml;nd&uuml;rmek arzusunu duydular.&quot;</strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><strong><strong>[19]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kitap Ehlinden olan kafirler ve m&uuml;şrikler, Rabbinizden &uuml;zerinize bir hayrın indirilmesini arzu etmezler. Allah ise, dilediğine rahmetini tahsis eder. Allah b&uuml;y&uuml;k fazl sahibidir.&quot;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong><strong>[20]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Allah katından yanlarında olan (Tevrat&rsquo;ı), doğrulayıcı bir Kitap geldiği zaman, - ki bundan &ouml;nce k&uuml;fredenlere karşı fetih istiyorlardı - işte bilip - tanıdkları gelince, onu ink&acirc;r ettiler. Artık Allah&#39;ın laneti k&acirc;firlerin &uuml;zerinedir.&quot;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong><strong>[21]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Dediler ki: &quot;Yahudi veya Hıristiyan olun ki hidayete eresiniz.&quot; De ki: &quot;Hayır, (biz) Hanif (muvahhid) olan İbrahim&#39;in dini (&uuml;zereyiz); o m&uuml;şriklerden değildi.&quot;</strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><strong><strong>[22]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kendilerine kitaptan bir pay verilenleri g&ouml;rmedin mi? Onlar, tağuta ve cibte inanıyorlar ve diğer k&uuml;fredenler i&ccedil;in: &quot;Bunlar, iman edenlerden daha doğru bir yoldadır&quot; diyorlar.&quot;</strong><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong><strong>[23]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Alay Etme ve Kibirlenme: </strong></p>\n\n<p>\n	Bu iki sıfat, Ehl-i Kitaptan sapık olan grubu diğer gruplardan ayırt eden sıfatlardandır. G&ouml;zlerini hakkı g&ouml;rmemek i&ccedil;in kapamış, haktan ka&ccedil;ıp b&acirc;tıla y&ouml;nelmiş olan bu gruptan olan kimseleri bazen kibir, bazen de alay etme bu hale getirmiştir. Nitekim buna bazı ayetler ş&ouml;yle tanıklık etmektedir:</p>\n\n<p>\n	<strong>* &ldquo;Kimi yahudiler, ... dillerini eğip b&uuml;kerek ve dine bir kin ve hın&ccedil; besleyerek: &quot;Dinledik ve karşı geldik. İşit, - işitmez olası -&nbsp; ve Raina&#39; bizi g&uuml;t, bize bak&quot; derler. Eğer onlar: &quot;İşittik ve itaat ettik, sen de işit ve &quot;Bizi g&ouml;zet&quot; deselerdi, elbette kendileri i&ccedil;in daha hayırlı ve daha doğru olurdu. Fakat Allah, onları k&uuml;f&uuml;rleri dolayısıyla lanetlemiştir. B&ouml;ylece onlar,az bir b&ouml;l&uuml;m&uuml; dışında, inanmazlar.&rdquo; </strong><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong><strong>[24]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kitap Ehlinden &ouml;ylesi vardı ki, ona bir kantar emanet bıraksan onu sana &ouml;der; onlardan &ouml;ylesi de vardır ki, ona bir dinar emanet bıraksan, sen onun tepesine dikilip-durmadık&ccedil;a onu sana &ouml;demez. Bu onların &quot;&uuml;mmiler (zayıf ve bilgisizler veya Ehl-i Kitap olmayanlar) konusunda &uuml;zerinizde bir yol (sorumluluk) yoktur&quot; demiş olmalarındandır. Oysa onlar kendileri de bildikleri halde Allah&#39;a karşı yalan s&ouml;ylemektedirler.&quot;</strong><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><strong><strong>[25]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Yahudi ve Hıristiyanlar: &quot;Biz Allah&#39;ın &ccedil;ocuklarıyız ve sevdikleriyiz&quot; dedi. De ki: &quot;Peki, ne diye sizi g&uuml;nahlarınızdan dolayı azablandırıyor? Hayır, siz O&#39;nun yarattığından birer beşersizin. O, dilediğini bağışlar, dilediğini azablandırır. G&ouml;klerin, yerin ve bunların arasındakilerin t&uuml;m&uuml;n&uuml;n m&uuml;lk&uuml; Allah&#39;ındır. Son varış O&#39;nadır.&quot;</strong><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong><strong>[26]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>6- D&uuml;şmanlık ve kin Beslemek: </strong></p>\n\n<p>\n	Allah&#39;ın dininin y&uuml;kseldiğini ve Peygamber-i Ekrem&#39;in &ccedil;abalarını g&ouml;rd&uuml;kten sonra bunların g&uuml;nah ve d&uuml;şmanlıklarını arttırmaları ve halkı Allah&#39;ın yolundan alıkoymaları ne de k&ouml;t&uuml;d&uuml;r. Hemen savaş hazırlığına koyuldular. &Ouml;nce Cafer b.Ebi- Talib, Abudullah b. Rav&acirc;ha ve Zeyd b. Harise adlı &uuml;&ccedil; &uuml;nl&uuml;&nbsp; kahramanın şehid d&uuml;şt&uuml;ğ&uuml; hiristiyanlarla m&uuml;sl&uuml;manlar arasında vukubulan muta savaşını, daha sonra Yerm&ucirc;k vb. savaşların &ccedil;ıkmasına sebep oldular. Ve ahitlerinde durmakla tanınan Yahudilerle yapılan savaşlar da bu kabildendir. Peygamber&#39;le anlaşmalarını bozup m&uuml;şriklerle İslama karşı birleşerek &ccedil;ıkardıkları Ahzab ve Hazret-i Ali&#39;nin g&uuml;c&uuml;yle bozguna uğratıldıkları Hayber savaşları bunun &ouml;rnekleridir. Allah-u Teala da bu hususta ş&ouml;yle buyuruyor:&nbsp;</p>\n\n<p>\n	<strong>* &quot;Onlardan &ccedil;oğunun g&uuml;nahta, d&uuml;şmanlıkta ve haram yiyicilikte &ccedil;abalarına hız kattıklarını g&ouml;r&uuml;rs&uuml;n. Yapmakta oldukları ne k&ouml;t&uuml;d&uuml;r.&quot;</strong><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><strong><strong>[27]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;De ki: &quot;Ey Kitap Ehli, yalnızca Allah&#39;a, bize indirilene ve &ouml;nceden indirilene inanmamız ve sizin &ccedil;oğunuzun fasıklar olmanız nedeniyle mi bizden hoşlanmıyorsunuz?&quot;</strong><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong><strong>[28]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey im&acirc;n edenler, ger&ccedil;ek şu ki, (yahudi) bilginlerinden ve (Hıristiyan) rahiplerinden &ccedil;oğu, insanların mallarını haksızlıkla yerler ve Allah&#39;ın yolundan alıkoyarlar...&quot;</strong><a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong><strong>[29]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>* &quot;Yahudilerin yaptıkları zul&uuml;m ve bir &ccedil;ok kişiyi Allah&#39;ın yolundan alıkoymaları nedeniyle (&ouml;nceleri) kendilerine hel&acirc;l kılınmış g&uuml;zel şeyleri onlara haram kıldık.&quot;</strong><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><strong><strong>[30]</strong></strong></a></p>\n\n<h2>\n	Kitap Ehlinin Siyasetlerine Karşı Alınan il&acirc;hi Tedbirleri Peygamber&#39;e (s.a.a) Bildiren Ayetler</h2>\n\n<p>\n	Bu İlahi tutumların başlıcaları şunlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1 -Kitap Ehlini Hakka Davet Etmek:</strong></p>\n\n<p>\n	Bu konu, mealleri verilen aşağıdiki ayetlerde yeterli derecede a&ccedil;ıklanmıştır.</p>\n\n<p>\n	<strong>* &quot;Ey Kitap Ehli, Kitaptan gizlemekte olduklarınızın &ccedil;oğunu size a&ccedil;ıklayan ve bir &ccedil;oğundan ge&ccedil;iveren el&ccedil;imiz geldi. Size Allah&#39;tan bir nur ve apa&ccedil;ık bir Kitap da geldi.&quot;</strong><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><strong><strong>[31]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey Kitap Ehli, peygamberlerin arası kesildiği d&ouml;nemde: &quot;Bize m&uuml;jdeci de bir uyarıcı da gelmedi&quot; demenize (fırsat kalmasın) diye size apa&ccedil;ık anlatan Peygamber geldi. B&ouml;yle m&uuml;jdeci de, uyarıcı da gelmiştir artık. Allah&#39;ın her şeye g&uuml;c&uuml; yeter.&quot;</strong><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><strong><strong>[32]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2 -Hakkı, İsbat Amacıyla Tartışma:</strong></p>\n\n<p>\n	Peygamber&#39;e bu il&acirc;h&icirc; tutumu bildiren ayetler şunlardır:</p>\n\n<p>\n	<strong>*</strong> <strong>&quot;De ki: &quot;Ey kitap Ehli, bizimle sizin aranızda m&uuml;şterek (olacak) bir kelimeye gelin. (ki o da şudur:) Allah&#39;tan başkasına kulluk etmeyelim, O&#39;na hi&ccedil; bir şeyi ortak koşmayalım ve Allah&#39;ı bırakıp kimimiz kimimizi Rabler edinmeyelim.&quot; Eğer yine y&uuml;z &ccedil;evirirlerse, deyin ki: &quot;Şahid olun, biz ger&ccedil;ekten m&uuml;sl&uuml;manlarız.&quot;</strong><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><strong><strong>[33]</strong></strong></a></p>\n\n<p>\n	<strong>* &ldquo;Kendilerine Kitaptan bir pay verilenleri g&ouml;rmedin mi? Aralarında Allah&#39;ın Kitabı h&uuml;kmetsin diye &ccedil;ağrılıyorlar da onlardan bir b&ouml;l&uuml;m&uuml; y&uuml;z &ccedil;eviriyor. Onlar işte b&ouml;yle arka d&ouml;nenlerdir.&rdquo;</strong><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><strong><strong>[34]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Allah&#39;tan başka bir hakem mi arayayım? Oysa O, size Kitabı a&ccedil;ıklanmış olarak indirmiştir. Kendilerine Kitap verdiklerimiz bunun ger&ccedil;ekten Rabbinden hak olarak indirilmiş olduğunu bilmektedirler. Şu halde sakın kuşkuya kapılanlardan olma.&quot;</strong><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><strong><strong>[35]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;De ki: &quot;Ey Kitap Ehli, Tevrat&#39;ı, İncil&#39;i ve size Rabbinizden indirileni ayakta tutmadık&ccedil;a hi&ccedil; bir şey &uuml;zerinde değilsiniz...&quot;</strong><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><strong><strong>[36]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;İşte sizler b&ouml;ylesiniz; (diyelim ki) hakkında bilginiz olan şeyde tartıştınız, ama hakkında hi&ccedil; bilginiz olmayan şey konusunda ne diye tartışıp-duruyorsunuz? Oysa Allah bilir, sizler bilmezsiniz.&quot;</strong><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><strong><strong>[37]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey Kitap Ehli, siz şahid olup dururken, ne diye Allah&#39;ın ayetlerini ink&acirc;r ediyorsunuz? &quot;</strong><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><strong><strong>[38]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Şek Ve Ş&uuml;phelerini Reddetmek: </strong></p>\n\n<p>\n	Bu konuda bir &ccedil;ok ayetler vardır. Onlardan bazıları şunlardır:</p>\n\n<p>\n	<strong>* &quot;Onlar: &quot;Allah, beşere hi&ccedil; bir şey indirmemiştir&quot; demekle Allah&#39;ı, kadrinin hakkını vererek takdir edemediler. De ki: &quot;Musa&#39;nın insanlara bir nur ve hidayet olarak getirdiği ve sizin de (par&ccedil;a par&ccedil;a) k&acirc;ğıtlar &uuml;zerinde yazılı kılıp (bir kısmını) a&ccedil;ıkladığınız ve &ccedil;oğunu g&ouml;zardı ettiğiniz kitabı kim indirdi? Sizin ve atalarınızın bilmediği şeyler size &ouml;ğretilmiştir.&quot; De ki;</strong></p>\n\n<p>\n	<strong>&quot;Allah&quot;, sonra da onları bırak, i&ccedil;ine daldıkları sa&ccedil;ma uğraşılarında oyalanıp-dursunlar.&quot;</strong><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><strong><strong>[39]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Yahudiler: &quot;Allah&#39;ın eli sıkıdır&quot; dediler. Onların elleri bağlandı ve s&ouml;ylediklerinden dolayı lanetlendiler. Hayır; O&#39;nun iki eli a&ccedil;ıktır, nasıl dilerse infak eder. Andolsun, Rabbinden sana indirilen, onlardan &ccedil;oğunun tuğyanlarını ve k&uuml;f&uuml;rlerini artıracaktır. Biz de onların arasına kıyamet g&uuml;n&uuml;ne kadar s&uuml;recek d&uuml;şmanlık ve kin salıverdik. Onlar ne zaman savaş amacıyla bir ateş alevlendirdilerse Allah onu s&ouml;nd&uuml;rm&uuml;şt&uuml;r. Yery&uuml;z&uuml;nde bozgunculuğa &ccedil;aba harcarlar. Allah ise bozguncuları sevmez.&quot;</strong><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><strong><strong>[40]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Derler ki: &quot;Sayılı g&uuml;nlerin dışında, ateş bize değmeyecektir.&quot; De ki: &quot;Allah katından bir ahid mi aldınız? -ki Allah asla va&#39;dinden d&ouml;nmez- Yoksa Allah&#39;a karşı bilmediğinizi mi s&ouml;yl&uuml;yorsunuz?&quot;</strong><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><strong><strong>[41]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- Onları Sınamak Ve Ger&ccedil;ek Niyetlerini A&ccedil;ığa &Ccedil;ıkarmak:</strong></p>\n\n<p>\n	<strong>* &quot;Size geldiklerinde: &quot;İnandık&quot; derler. Oysa onlar k&uuml;f&uuml;rle girmişlerdir ve yine onunla &ccedil;ıkmışlardır. Allah, gizli tutmakta olduklarını daha iyi bilir.&quot;</strong><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><strong><strong>[42]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Allah bize ateşin yiyeceği bir kurban getirmedik&ccedil;e hi&ccedil;bir peygambere inanmamamız konusunda and verdi.&quot; diyenlere, de ki: &quot;Ş&uuml;phesiz, benden &ouml;nce nice peygamberler, apa&ccedil;ık belgeler ve s&ouml;ylediklerinizle geldi; eğer, siz doğru idiyseniz, şu halde onları ne diye &ouml;ld&uuml;rd&uuml;n&uuml;z?&quot;</strong><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><strong><strong>[43]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;De ki: &quot;Ey Yahudi olanlar, eğer siz, (b&uuml;t&uuml;n) insanlardan ayrı olarak yalnızca sizlerin ger&ccedil;ekten Allah&#39;ın velileri (dost ve sevgili kulları) olduğunuzu &ouml;ne s&uuml;r&uuml;yorsanız, şu halde &ouml;l&uuml;m&uuml; temenni edin; eğer doğru s&ouml;zl&uuml; iseniz (bunu &ccedil;ekinmeden yapın).&quot;</strong><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><strong><strong>[44]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Kitap Ehlinden Hak Peşinde Olan Gruba Karşı Adalet ve İnsaf &Uuml;zere Davranmak:</strong></p>\n\n<p>\n	<strong>* &quot;Ş&uuml;phesiz, Kitap Ehlinden de, Allah&#39;a size indirilene ve kendilerine indirilene -&nbsp; Allah&#39;a derin saygı g&ouml;sterenler olarak - inananlar vardır. Onlar, Allah&#39;ın ayetlerine karşılık olarak az bir değeri satın almazlar. İşte bunların Rableri katında ecirleri vardır. Ş&uuml;phesiz Allah, hesabı pek &ccedil;abuk g&ouml;rendir.&quot;</strong><a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><strong><strong>[45]</strong></strong></a></p>\n\n<p>\n	Bunların &ccedil;oğu, Peygamber&#39;in va&#39;d edilmiş İslami risaletle g&ouml;nderilmesini doğruluk ve ihlasla bekleyen kimselerdir. Nitekim ayette bu konu a&ccedil;ık&ccedil;a belirtilmiştir:</p>\n\n<p>\n	<strong>* &quot;Ancak onlardan ilimde derinleşenler ile m&uuml;&#39;minler, sana indirilene ve senden &ouml;nce indirilene inanırlar...&quot;.</strong><a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><strong><strong>[46]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Bu (Kur&#39;an)&#39;dan &ouml;nce, kendilerine kitap verdiklerimiz buna inanmaktadırlar.&quot;</strong><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><strong><strong>[47]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>6- Onları Dost ve Veli Edinilmemesinin Sebebi: </strong></p>\n\n<p>\n	M&uuml;minlere olan il&acirc;hi hitapta ş&ouml;yle gelmiştir:</p>\n\n<p>\n	<strong>* &quot;Ey im&acirc;n edenler, yahudi ve hıristiyanları dostlar (veliler) edinmeyin; onlar birbirlerinin dostudurlar. Sizden onları kim dost edinirse, kuşkusuz onlardandır. Ş&uuml;phesiz Allah, zalimler topluluğuna hidayet vermez.&quot;</strong><a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><strong><strong>[48]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey im&acirc;n edenler, sizden &ouml;nce kendilerine kitap verilenlerden dininizi, alay ve oyun (konusu) edinenleri ve k&acirc;firleri dostlar (veliler) edinmeyiniz. Ve eğer inanıyorsanız. Allah&#39;tan korkup - sakının.&quot;</strong><a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><strong><strong>[49]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Eğer Allah&#39;a Peygambere ve ona indirilene iman etselerdi, onları dostlar edinmezlerdi. Fakat onlardan &ccedil;oğu f&acirc;sık olanlardır.&quot;</strong><a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><strong><strong>[50]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>7- Onlarla Yapılan Antlaşmalara Saygılı Olmak: </strong></p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de m&uuml;şrik denildiğinde Kitap Ehlinin de kastolunması hasebiyle, bu husus Kur&#39;an&#39;da a&ccedil;ıklanmış konulardan sayılır.</p>\n\n<p>\n	<strong>* &quot;Ancak m&uuml;şriklerden kendileriyle antlaşma imzaladıklarınızdan (antlaşmadan) bir şeyi eksiltmeyenler ve size karşı hi&ccedil; kimseye yardım etmeyenler başka; artık antlaşmalarını, s&uuml;resi bitene kadar tamamlayın. Ş&uuml;phesiz, Allah muttaki olanları sever.&quot;</strong><a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><strong><strong>[51]</strong></strong></a></p>\n\n<p>\n	<strong>* &ldquo;... Mescid-i Haram yanında kendileriyle anlaştıklarınız (m&uuml;şrikler) dışında. Şu halde o (anlaşmalı olanlar), size karşı (doğru) bir tutum takındık&ccedil;a, siz de onlara karşı doğru bir tutum takının. Ş&uuml;phesiz Allah, muttaki olanları sever.&rdquo;</strong><a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><strong><strong>[52]</strong></strong></a></p>\n\n<p>\n	Allah Teala Beni İsr&acirc;il&#39;e hitabında Ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>* &quot;Ey İsrail oğulları, size bağışladığım nimetimi anın ve ahdime bağlı kalın, ki ben de ahdinize bağlı kalayım. Ve yalnızca benden korkun.&quot;</strong><a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><strong><strong>[53]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>8- Halkı Onların Saptırma Ve Azdırmalarından Sakındırmak:</strong></p>\n\n<p>\n	<strong>* &ldquo;Siz (m&uuml;sl&uuml;manlar,) onların (yahudilerin) size inanacaklarını umuyor musunuz? Oysa onlardan bir b&ouml;l&uuml;m&uuml;, Allah&#39;ın s&ouml;z&uuml;n&uuml; işitiyor, (iyice algılayıp) akıl erdirdikten sonra, bile bile değiştiriyorlardı. İman edenlerle karşılaştıklarında &quot;İman ettik&quot; derler; biribiriyle kendi başlarına kaldıkları zaman ise, derler ki: &quot;Allah&#39;ın size a&ccedil;tık (a&ccedil;ıkladık) larını, Rabbiniz katında size karşı bir belge olsun diye mi onlarla s&ouml;yleşiyor sunuz? Hala akıllanmayacak mısınız?&quot; (Peki) Onlar, Allah&#39;ın gizli tuttuklarını da a&ccedil;ığa vurduklarını da bildiğini bilmiyorlar mı?&rdquo; </strong><a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><strong><strong>[54]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Andolsun, kendilerine kitap verilenlere her ayeti (delili) getirsen, yine de onlar senin kıblene uymaz; sen de onların kılblelerine uyacak değilsin, (hatta) onlardan bir kısmı bir kısmının kıblesine de uymaz. Andolsun, eğer sana gelen bunca ilimden sonra onların heva (istek ve tutku)larına uyacak olursan, kuşkusuz, o zaman zalimlerden olursun.&quot;</strong><a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><strong><strong>[55]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Ey iman edenler, eğer kendilerine kitap ve rilenlerden herhangi bir gruba boyun eğecek olursanız, sizi imanınızdan sonra k&uuml;fre d&ouml;nd&uuml;r&uuml;rler.&quot;</strong><a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><strong><strong>[56]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>9- İnat&ccedil;ı Olanları Tehdid Etmek: </strong></p>\n\n<p>\n	Bu husustaki ayetlerde &ccedil;ok a&ccedil;ık ve sert a&ccedil;ıklamalar vardır:</p>\n\n<p>\n	<strong>*</strong> <strong>&quot;Hi&ccedil; ş&uuml;phesiz din, Allah katında İslam&#39;dır. Kendilerine kitap verilenler, ancak kendilerine ilim geldikten sonra, aralarındaki kıskan&ccedil;lık ve hakka başkaladırma y&uuml;z&uuml;nden ayrılığa d&uuml;şt&uuml;ler. Kim Allah&#39;ın ayetlerine k&uuml;frederse, ger&ccedil;ekten Allah, hesabı pek &ccedil;abuk g&ouml;rendir.&quot;</strong><a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><strong><strong>[57]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Allah&#39;ın indirdiği kitaptan bir şeyi g&ouml;zardı edip saklayanlar ve onunla değeri az (bir şeyi) satın alanlar; onların yedikleri karınlarında ateşten başkası değildir. Allah kıyamet g&uuml;n&uuml; onlarla konuşmaz ve onları arındırmaz ve onlar i&ccedil;in acıklı bir azab vardır.&quot;</strong><a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><strong><strong>[58]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Artık vay hallerine; kitabı kendi elleriyle yazıp, sonra az bir değer karşılığında satmak i&ccedil;in: &quot;Bu Allah katındandır&quot; diyenlere. Artık vay, elleriyle yazdıklarından dolayı onlara; vay kazanmakta olduklarına.&quot;</strong><a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><strong><strong>[59]</strong></strong></a></p>\n\n<p>\n	<strong>* &ldquo;Andolsun; &quot;Ger&ccedil;ek, Allah fakirdir, biz ise zenginleriz&quot; diyenlerin s&ouml;zlerini Allah işitmiştir. Onların bu s&ouml;zlerini ve Peygamberleri haksız yere &ouml;ld&uuml;rmelerini yazacağız ve: &quot;Yakıcı olan azabı tadın&quot; diyeceğiz.&rdquo;</strong><a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><strong><strong>[60]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>10- Muharib Olanlarıyla Savaşma Ve Onları Lanetleme: </strong></p>\n\n<p>\n	<strong>* &quot;Kendilerine kitap verilenlerden, Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne inanmayan, Allah&#39;ın ve Resul&uuml;n&uuml;n haram kıldığını haram tanımayan ve hak dini (İsl&acirc;m&#39;ı) din edinmeyenlerle, k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;lm&uuml;şler olarak cizyeyi kendi elleriyle verinceye kadar savaşın.&quot;</strong><a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><strong><strong>[61]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kitap Ehlinden k&uuml;fredenleri ilk s&uuml;rg&uuml;nde yurtlarından &ccedil;ıkaran O&#39;dur. Onların &ccedil;ıkacaklarını siz sanmamıştınız, onlar da kalelerini kendilerini Allah&#39;tan koruyacağını sanmışlardı. B&ouml;ylece Allah (&#39;ın azabı) da, onlara hesaba katmadıkları bir y&ouml;nden geldi, y&uuml;reklerine korku salıverdi; &ouml;yle ki evlerini kendi elleriyle ve m&uuml;&#39;minlerin elleriyle tahrip ediyorlardı. Artık ey basiret sahibleri ibret alın.&quot;</strong><a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><strong><strong>[62]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Kitap Ehlinden onlara arka &ccedil;ıkanları da kalelerinden indirdi ve onların kalplerine korku d&uuml;ş&uuml;rd&uuml;. Siz (onlardan) bir kısmını &ouml;ld&uuml;r&uuml;yordunuz, bir kısmını ise esir alıyordunuz.&quot;</strong><a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><strong><strong>[63]</strong></strong></a></p>\n\n<h2>\n	Ehl-i Kitap ve İslam D&uuml;şmanlığı</h2>\n\n<p>\n	<strong>* &ldquo;Yahudi veya Hıristiyan olun ki hidayete eresiniz.&quot; De ki: &quot;Hayır, (biz) Hanif (muvahhid) olan İbrahim&#39;in dini (&uuml;zereyiz); o m&uuml;şriklerden değildi.&rdquo;</strong><a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><strong><strong>[64]</strong></strong></a></p>\n\n<p>\n	<strong>* &quot;Sen onların dinlerine uymadık&ccedil;a, Yahudi ve Hıristiyanlar senden kesinlikle hoşnut olacak değillerdir. De ki: &quot;Kuşkusuz doğru yol, Allah&#39;ın (g&ouml;sterdiği) dosdoğru yoldur.&quot; Eğer sana gelen bunca ilimden sonra onların heva (arzu ve tutku)larına uyacak olursan, senin i&ccedil;in Allah&#39;tan ne bir dost vardır, ne de bir yardımcı.&quot;</strong><a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><strong><strong>[65]</strong></strong></a></p>\n\n<p>\n	Bu zikredilen ayetlerden, Kitap Ehlinin, İslami risaletin iki asıl ve değerli koluna (sekaleyn) olan d&uuml;şmanca tavrının, buna neden olan sebebler var olduk&ccedil;a s&uuml;receği anlaşılıyor. Zira onlar m&uuml;sl&uuml;manlardan ve &ouml;nderlerinden, kendi dinlerini kabullenmedik&ccedil;e r&acirc;zı olmazlar. B&ouml;yle sine bir d&uuml;şmanlığın belirli bir merhaleye &ouml;zg&uuml; olmadığı da malumdur. Yery&uuml;z&uuml;nde İslam ilerledik&ccedil;e ve m&uuml;sl&uuml;manlar şanlı kıyamlar ger&ccedil;ekleştirdik&ccedil;e devam edip s&uuml;recektir. Elbette bu arada şeytanların bunlara telkin ettiği komplolar ve metodlar değişebilir. Bu komploların başında &ccedil;eşitli ve değişik boyutlarıyla fikri ve k&uuml;lt&uuml;rel savaşlar gelir. K&uuml;lt&uuml;rel karşılaşmanın boyutlarından biri de eskiden beri var olan oryantalizm akımıdır. Bu akımın tezah&uuml;rlerinden biri m&uuml;sl&uuml;manlara Britanıca, Amerika, Meydan Larousse vb. adlarda sunulan anskilopedik eserler ve İslam tarihiyle ilgili kitaplardır. Bunun diğer bir tezah&uuml;r&uuml; de Selman R&uuml;şd&uuml; gibilerin tarafından yayınlanan ve emperyalizmin b&uuml;y&uuml;k desteğini g&ouml;ren İslam mukaddesatına hakaret edici kitaplardır. Son zamanlarda Yahova Şahitleri adı altında y&uuml;r&uuml;t&uuml;len ve &ouml;zellikle fazla bir İslami bilinci olmayan normal m&uuml;sl&uuml;man halkı hıristiyan kılıflı yahudiliğe davet eden &ccedil;ok y&ouml;nl&uuml; &ccedil;alışmalar da bunun başka bir tezah&uuml;r&uuml;d&uuml;r.</p>\n\n<p>\n	Bizim buna karşılık alacağımız tavır Kur&#39;an-ı Kerim&#39;in Peygamber efendimizi irşad ettiği ilkelere dayalı olmalıdır. M&uuml;sl&uuml;manların İslami bilin&ccedil;lerini artırarak her zaman olduğu gibi bug&uuml;n de bu t&uuml;r &ccedil;abaları etkisiz duruma getireceklerini &uuml;mit ederiz.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - &Acirc;l-i İmr&acirc;n/71.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Nis&acirc;/45.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - &Acirc;l-i İmr&acirc;n/187.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bakara/75.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Bakara/89.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - En&#39;&acirc;m/20.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Bakara/146.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Enfal/56.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bakara/100.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - &Acirc;l-i İmr&acirc;n/187.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - &Acirc;l-i İmr&acirc;n/69.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - M&acirc;ide/41.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Bakara/88.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Bakar/44.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - &Acirc;l-i İmr&acirc;n/72.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - &Acirc;l-i İmr&acirc;n/78.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Kuran-ı Kreim ve Ehl-i Beyt.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Bakara/101.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Bakara/109.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Bakara/105.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Bakara/89.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Bakara/135.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Nisa/51.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Nisa/46.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - &Acirc;l-i İmr&acirc;n/75.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - M&acirc;ide/18.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> M&acirc;ide/62.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - M&acirc;ide/59.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Tevbe/34.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Nisa/160.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Maide/ 15.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - M&acirc;ide/19.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - &Acirc;l-i İmr&acirc;n/64.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - &Acirc;l-i İmr&acirc;n/23.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - En&#39;&acirc;m/114.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - M&acirc;ide/68.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - &Acirc;l-i İmr&acirc;n/66.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - &Acirc;l-i İmr&acirc;n/70.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - En&#39;&acirc;m/91.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - M&acirc;ide/64.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - Bakara/80.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - M&acirc;ide/61.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - &Acirc;l-i İmr&acirc;n/183.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - Cum&#39;a/6.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - &Acirc;l-i İmr&acirc;n/199.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - Nisa/162.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - Kasas/52.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - M&acirc;ide/51.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - M&acirc;ide/57.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - M&acirc;ide, 81.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - Tevbe/4.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - Tevbe/7.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - Bakara/40.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - Bakara/75 - 77.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - Bakara/145.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - &Acirc;l-i İmr&acirc;n/100.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - &Acirc;l-i İmr&acirc;n/19.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - Bakara/174.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - Bakara/79.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - &Acirc;l-i İmr&acirc;n/181.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Tevbe/29.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> - Haşr/2.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> - Ahz&acirc;b/26.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> - Bakara/135.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> - Bakara/120.</p>\n	</div>\n</div>','Kur\'anda Ehli Kitap','','publish','closed','open','','kuranda-ehli-kitap','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2995',0,'post','',0),(2996,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;teden beri, &ldquo;Kur&rsquo;&acirc;n bize yeterlidir!&rdquo; tezini savunanlar, İsl&acirc;m&rsquo;ı anlamak i&ccedil;in Kur&rsquo;&acirc;n&rsquo;ın dışında başka hi&ccedil;bir şeye ihtiya&ccedil; olmadığını, isteyen herkesin direk Kur&rsquo;&acirc;n&rsquo;a başvurarak İsl&acirc;m&rsquo;ı eksiksiz &ouml;ğrenebileceğini, esasen Kur&rsquo;&acirc;n dışında İsl&acirc;m&rsquo;a atfedilenlerin yalan yanlış şeyler olduğunu ve İsl&acirc;m&rsquo;la alakası bulunmadığını ileri s&uuml;rm&uuml;ş, hatta bir kısmı işi hadis ve s&uuml;nnet ger&ccedil;eğini ink&acirc;r etmeye kadar vardırmışlardır. Bunlar, iddialarını ispat etmek i&ccedil;in g&uuml;ya bizzat Kur&rsquo;&acirc;n&rsquo;dan da delil g&ouml;stermeyi ihmal etmemişlerdir. Biz bu iddiayı cevaplamaya ge&ccedil;meden &ouml;nce, onların delil olarak ileri s&uuml;rd&uuml;kleri ayetlerden de &ouml;rnekler verip daha sonra onların tahliline ve gereken cevabı vermeye &ccedil;alışacağız.</p>\n\n<p>\n	Diyorlar ki: &ldquo;Bizzat Kur&rsquo;&acirc;n bir&ccedil;ok ayetinde, bir yandan k&acirc;mil ve eksiksiz bir kitap olduğunu ve her şeyi i&ccedil;inde barındıran kapsayıcı bir kitap olduğunu ortaya koyarken, diğer ayetlerinde herkes tarafından hi&ccedil;bir a&ccedil;ıklayıcının a&ccedil;ıklamasına gerek duyulmadan rahatlıkla anlaşılabilecek a&ccedil;ık se&ccedil;ik bir kitap olduğuna vurgu yapmıştır. Dolayısıyla Arap&ccedil;a bilmeyen bir kimse dahi meallere başvurarak Kur&rsquo;&acirc;n&rsquo;ın mesajlarını rahatlıkla anlayabilir.&rdquo;</p>\n\n<p>\n	İşte bu iddiaya mesnet olarak ileri s&uuml;rd&uuml;kleri ayetlerden bazı &ouml;rnekler:</p>\n\n<p>\n	<strong>&ldquo;Andolsun biz Kur&rsquo;&acirc;n&rsquo;ı &ouml;ğ&uuml;t alınsın diye kolaylaştırdık. (Ondan) &ouml;ğ&uuml;t alan yok mu?&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bu (Kur&rsquo;&acirc;n), b&uuml;t&uuml;n insanlığa bir a&ccedil;ıklamadır; takva sahipleri i&ccedil;in de bir hidayet ve bir &ouml;ğ&uuml;tt&uuml;r.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;O g&uuml;n her &uuml;mmetin i&ccedil;inden kendilerine birer şahit g&ouml;ndereceğiz. Seni de hepsinin &uuml;zerine şahit olarak getireceğiz. Ayrıca bu Kitap&rsquo;ı da sana, her şey i&ccedil;in bir a&ccedil;ıklama, bir hidayet ve rahmet kaynağı ve M&uuml;sl&uuml;manlar i&ccedil;in bir m&uuml;jde olarak indirdik.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&hellip;(Bu Kur&rsquo;&acirc;n) uydurulabilecek bir s&ouml;z değildir. Fakat o, kendinden &ouml;ncekileri tasdik eden, her şeyi a&ccedil;ıklayan (bir kitaptır); iman eden toplum i&ccedil;in bir rahmet ve bir hidayettir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;(De ki): Allah&rsquo;tan başka bir hakem mi arayacağım? Halbuki size Kitap&rsquo;ı a&ccedil;ık olarak indiren O&rsquo;dur&hellip;&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong></p>\n\n<p>\n	Bunlar ve benzeri ayetlere dayanarak s&ouml;z konusu g&ouml;r&uuml;ş&uuml; savunanlar, iki hususu dillendiriyorlar: Birisi, Kur&rsquo;&acirc;n&rsquo;ın b&uuml;t&uuml;n y&ouml;nleriyle kolayca herkes tarafından anlaşılabileceği, diğeri ise, Kur&rsquo;&acirc;n&rsquo;ın bir M&uuml;sl&uuml;mana gerekli olan her şeyi ihtiva ettiği&hellip;</p>\n\n<p>\n	Şimdi Allah&rsquo;ın izni ve l&uuml;tfuyla hem bu hususları cevaplamaya &ccedil;alışacağız, hem de konunun tekmili i&ccedil;in gerekli olan bazı diğer hususlara değinmeye gayret edeceğiz:</p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;nın herkes tarafından rahatlıkla anlaşılmasının m&uuml;mk&uuml;n olduğuna delil g&ouml;sterdikleri ayetin a&ccedil;ıklamasını bizzat Kur&rsquo;&acirc;n&rsquo;ın kendisinden yardım alarak ş&ouml;yle cevaplayabiliriz:</p>\n\n<p>\n	<strong>Birincisi: </strong>Kur&rsquo;&acirc;n, s&ouml;z konusu ayetin sonunda <strong>&ldquo;&ouml;ğ&uuml;t almak i&ccedil;in kolaylaştırdık.&rdquo;</strong> buyuruyor. Biz de kabul ediyoruz ki Kur&rsquo;&acirc;n&rsquo;ın insanların &ouml;ğ&uuml;t alabileceği bir&ccedil;ok a&ccedil;ık ayeti vardır ki onları okumak, insanın gafletini giderir, Allah&rsquo;a ve ahirete y&ouml;nelmesini sağlar. Ama acaba Kur&rsquo;&acirc;n&rsquo;ın b&uuml;t&uuml;n ayetleri bu &ouml;zelliğe sahip midir? Bunu başta Kur&rsquo;&acirc;n reddediyor. &Ccedil;&uuml;nk&uuml; ayetlerin bir kısmının m&uuml;taşabih ve anlaşılması zor olduğunu, bunları ancak Allah ve ilimde derinleşmiş kimselerin bileceğini vurguluyor.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>İkincisi:</strong> Başka ayetlerde Allah-u Te&acirc;l&acirc; &ouml;nceki ayetteki tabire yakın bir tabir kullanarak ş&ouml;yle buyuruyor: <strong>&ldquo;Resul&uuml;m!) Biz Kur&rsquo;&acirc;n&rsquo;ı, sadece, onunla Allah&rsquo;tan sakınanları m&uuml;jdeleyesin ve şiddetle karşı &ccedil;ıkan bir topluluğu uyarasın diye senin dilinle (indirilip okutarak) kolaylaştırdık.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	Diğer bir ayette ise ş&ouml;yle buyuruyor: <strong>&ldquo;Biz onu (Kur&rsquo;&acirc;n&rsquo;ı), &ouml;ğ&uuml;t alsınlar diye, senin dilinle kolaylaştırdık.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, Allah-u Te&acirc;l&acirc;, Kur&rsquo;&acirc;n&rsquo;ı nasıl kolaylaştırdığını bu ayetlerde a&ccedil;ıklığa kavuşturup, bunun Resulullah&rsquo;ın (s.a.a) diliyle (a&ccedil;ıklamalarıyla) ger&ccedil;ekleştirildiğini vurguluyor.</p>\n\n<p>\n	Veya yukarıda bazı &ouml;rneklerini verdiğimiz ayetlerde, Kur&rsquo;&acirc;n&rsquo;ın bir beyan/a&ccedil;ıklama olduğunu s&ouml;yl&uuml;yorsa, bunu da yine başka ayetlerde ş&ouml;yle izah etmiştir:</p>\n\n<p>\n	<strong>&ldquo;Biz, g&ouml;revlendirdiğimiz her resul&uuml; ancak kendi toplumunun diliyle g&ouml;nderdik ki, onlara (a&ccedil;ıklanması gereken her şeyi) beyan etsin/a&ccedil;ıklasın. Bunun ardından, Allah dilediğini saptırır, dilediğini de iyiye ve g&uuml;zele kılavuzlar. Aziz&rsquo;dir, Hak&icirc;m&rsquo;dir O!&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&hellip;Ve Zikr&rsquo;i (Kur&rsquo;&acirc;n&rsquo;ı) sana indirdik ki, onlara indirileni sen a&ccedil;ıklayasın. Belki d&uuml;ş&uuml;n&uuml;rler.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Biz, sana bu Kitap&rsquo;ı, yalnızca onlara ihtilaf ettikleri şeyi a&ccedil;ıklayasın ve iman edeceklere bir hidayet ve rahmet olsun diye indirdik.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Hi&ccedil;bir insana yakışmaz ki, Allah kendisine kitap, h&uuml;k&uuml;m-hikmet ve peygamberlik versin de sonra o, insanlara, &lsquo;Allah&rsquo;ı bırakıp bana kullar olun.&rsquo; desin. O ancak ş&ouml;yle der: &Ouml;ğrendiğiniz ve okuyup ders aldığınız şu Kitap&rsquo;a dayanarak benliklerini Allah&rsquo;a adamış kullar/rabban&icirc;ler olun!&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&Uuml;mm&icirc;lere i&ccedil;lerinden, kendilerine ayetlerini okuyan, onları temizleyen, onlara Kitap&rsquo;ı ve hikmeti &ouml;ğreten bir peygamber g&ouml;nderen O&rsquo;dur (Allah&rsquo;tır). Kuşkusuz onlar &ouml;nceden apa&ccedil;ık bir sapıklık i&ccedil;indeydiler.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong></p>\n\n<p>\n	Ayetlerden a&ccedil;ık bir şekilde genelde b&uuml;t&uuml;n peygamberlerin, &ouml;zelde Resulullah&rsquo;ın (s.a.a) semav&icirc; kitapların ve Kur&rsquo;&acirc;n&rsquo;ın a&ccedil;ıklayıcısı, &ouml;ğretmeni ve ihtilaf ettikleri konularda onlara yardımcı olup ihtilaflarını bertaraf edecek bir merci olduklarını anlıyoruz. Eğer Kur&rsquo;&acirc;n&rsquo;ın her a&ccedil;ıdan meram ve maksatlarının anlaşılmasında hi&ccedil;bir a&ccedil;ıklayıcının a&ccedil;ıklamasına ihtiya&ccedil; duyulmasaydı, o zaman Resulullah (s.a.a) onlara neyin a&ccedil;ıklayıcısıdır, neyin &ouml;ğretmenidir? Bildikleri, anladıkları şeyleri mi onlara a&ccedil;ıklıyor, &ouml;ğretiyor?!</p>\n\n<p>\n	Bazıları diyor ki: &ldquo;Bu ayetlerdeki a&ccedil;ıklamadan maksat, kendine ineni eksiksiz tebliğ etmektir, tefsir etmek değildir.&rdquo;</p>\n\n<p>\n	Bunlar teybin ile tebliği eş anlamlı tutuyorlar. Oysaki bu iddiayı da yine bizzat Kur&rsquo;&acirc;n&rsquo;daki tabir farklılıklarına dayanarak cevaplamak m&uuml;mk&uuml;nd&uuml;r. M&acirc;ide Suresi&rsquo;nin 67. ayeti bunun &ccedil;arpıcı bir &ouml;rneğidir. &Ccedil;&uuml;nk&uuml; beyan/a&ccedil;ıklama tabirinin kullanıldığı bu ayetlerde (Nahl, 44-68) <strong>&ldquo;onlara indirileni a&ccedil;ıklayasın diye&rdquo;</strong> buyururken, tebliğ tabirinin kullanıldığı M&acirc;ide Suresi&rsquo;nde, &ldquo;<strong>Ey Resul, Rabbinden sana indirileni tebliğ et.&rdquo;</strong> buyurmaktadır. Kur&rsquo;&acirc;n&rsquo;daki kullanımların, biz insanlarda bir&ccedil;ok zaman olduğu gibi rastgele olmadığı ger&ccedil;eğinden hareketle bu ayetlerdeki <strong>&ldquo;onlara indirileni&rdquo;</strong> tabiriyle, <strong>&ldquo;sana indirileni&rdquo;</strong> tabirini aynı tutamayız. Demek ki maksat birisinde tefsir ve a&ccedil;ıklama g&ouml;revidir, diğerinde ise tebliğ ve ulaştırma. Ayrıca diğer bazı ayetlerde Hz. Peygamber (s.a.a) hakkında Kitap&rsquo;ın &ouml;ğretmeni tabirini kullanması da, maksadın tefsir ve a&ccedil;ıklama olduğunu desteklemektedir. Bazı ayetlerde Resulullah&rsquo;a (s.a.a), <strong>&ldquo;Nur sa&ccedil;an bir kandil (&ccedil;ırağ)&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a> </strong>sıfatının yakıştırılması da, bu ulv&icirc; ger&ccedil;eğin bir başka ifadesidir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n i&ccedil;in <strong>&ldquo;her şeyin a&ccedil;ıklayıcısı&rdquo;</strong> vurgusunun yapıldığı ayetlere gelince, bu ayetleri de ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	Evvela, bu ayetlerin zahirinden ilk akla gelen &ldquo;her şeyin Kur&rsquo;&acirc;n&rsquo;da var oluşunu ve Kur&rsquo;&acirc;n&rsquo;ın her şey i&ccedil;in bir a&ccedil;ıklayıcı olduğunu&rdquo;, dolayısıyla her şeyi Kur&rsquo;&acirc;n&rsquo;da aramamız gerektiğini; ne Peygamber&rsquo;in, ne de herhangi bir kimsenin a&ccedil;ıklamasına gerek olmadığını s&ouml;ylemek, başkalarından &ccedil;ok bu iddia sahiplerini zor durumda bırakır. &Ccedil;&uuml;nk&uuml; o zaman şu &ouml;nemli sorunun cevabını vermeleri gerekir:</p>\n\n<p>\n	Her şey Kur&rsquo;&acirc;n&rsquo;da var ise, o zaman bu &ldquo;her şeyin&rdquo; i&ccedil;erisine, istisnasız her konuda her şeyin bilgi, belge ve ispatının girdiğini de kabul etmeleri gerekir. Mesela bug&uuml;n insanoğlunun elde ettiği b&uuml;t&uuml;n bilimsel ve teknolojik bilgi ve keşifleri, Kur&rsquo;&acirc;n&rsquo;da bulmamız gerekir ve esasen Kur&rsquo;&acirc;n&rsquo;a sahip olan M&uuml;sl&uuml;manlar, başkalarından &ccedil;ok daha &ouml;nceleri bu keşif ve bilgilere ulaşmaları gerekirdi. Oysa b&ouml;yle olmadığını hepimiz biliyor ve kabul ediyoruz. Diğer konularda da durum aynıdır. Acaba her konuda her istediğimizi, Kur&rsquo;&acirc;n&rsquo;da bulmamız m&uuml;mk&uuml;n m&uuml;?</p>\n\n<p>\n	Demek ki <strong>&ldquo;her şeyin a&ccedil;ıklayıcısı&rdquo;</strong> c&uuml;mlesinden ilk akla gelen anlamı almak, başta bizzat iddia sahiplerini sıkıntıya sokar. O h&acirc;lde ayetin salt zahirini almamız m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Burada mutlaka ş&ouml;yle denilecektir: Bu &ldquo;her şey&rdquo;den maksat, Kur&rsquo;&acirc;n&rsquo;ın misyonuyla ilgili, hidayetle ilgili her şeydir, bununla alakalı olmayan şeyler değil.</p>\n\n<p>\n	Bu yaklaşım elbette bir yere kadar doğrudur; ama eğer bundan da dinin her detayının Kur&rsquo;&acirc;n&rsquo;da var olduğu kastedilirse, yine sıkıntıya gireriz. Zira asr-ı saadetten beri ibadetler, muameleler ve diğer bir&ccedil;ok konuda ister ittifakla, ister kısmen M&uuml;sl&uuml;manlar arasındaki uygulamaların k&uuml;&ccedil;&uuml;msenmeyecek bir b&ouml;l&uuml;m&uuml;ne Kur&rsquo;&acirc;n&rsquo;dan delil g&ouml;stermek m&uuml;mk&uuml;n değildir. Bilindiği &uuml;zere bunların hepsi, Resulullah&rsquo;ın (s.a.a) a&ccedil;ıklama ve uygulamalarına dayanmaktadır.</p>\n\n<p>\n	Peki, o zaman &ldquo;Kur&rsquo;&acirc;n her şeyin a&ccedil;ıklayıcısıdır&rdquo; c&uuml;mlesini nasıl anlamalıyız? Ehlibeyt mektebinin bu konuda ortaya koyduğu g&ouml;r&uuml;ş ş&ouml;yledir: Kur&rsquo;&acirc;n elbette her şeyin a&ccedil;ıklayıcısıdır; ama bundan maksat her detayın Kur&rsquo;&acirc;n&rsquo;da olduğu değil, Kur&rsquo;&acirc;n&rsquo;ın hi&ccedil;bir konuda M&uuml;sl&uuml;manları ne yapacağını bilmez bir şekilde ve &ccedil;ıkmazda bırakmadığı, maslahat g&ouml;rd&uuml;ğ&uuml; miktarı kendi i&ccedil;inde zikrettiği, geri kalanında ise başvurulacak mercileri tanıtıp insanları onlara y&ouml;neltmesidir. Yani sorunları &ccedil;&ouml;zme mekanizmasını ortaya koyarak her konuda insanlara yol g&ouml;stermiştir. &Ouml;rneğin Resulullah (s.a.a) hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;a ve Resul&uuml;&rsquo;ne itaat edin ki rahmete kavuşturulasınız.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Her kim Allah&rsquo;a ve Resul&uuml;&rsquo;ne itaat eder, Allah&rsquo;a saygı duyar ve O&rsquo;ndan sakınırsa, işte asıl bunlar mutluluğa erenlerdir.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e ve sizden olan Ulu&rsquo;l-Emr&rsquo;e de itaat edin. Eğer bir hususta anlaşmazlığa d&uuml;şerseniz, Allah&rsquo;a ve ahirete ger&ccedil;ekten inanıyorsanız, onu Allah&rsquo;a ve Resul&rsquo;e g&ouml;t&uuml;r&uuml;n; bu hem hayırlı, hem de netice bakımından daha g&uuml;zeldir.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bununla beraber Allah ve Resul&uuml; bir işe h&uuml;kmettiği zaman, gerek m&uuml;min bir erkek ve gerekse m&uuml;min bir kadın i&ccedil;in, o işlerinde başka bir tercih hakkı yoktur. Her kim de Allah ve Resul&uuml;&rsquo;ne asi olursa, a&ccedil;ık bir sapıklık etmiş olur.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Hayır! Rabbine andolsun ki, iş bildikleri gibi değil. Onlar aralarında &ccedil;ıkan &ccedil;ekişmeli işlerde seni hakem yapıp, sonra da senin verdiğin h&uuml;kme karşı i&ccedil;lerinde hi&ccedil;bir sıkıntı duymaksızın, tam bir teslimiyetle boyun eğmedik&ccedil;e, iman etmiş olamazlar.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;O, hevadan (kendi istek, d&uuml;ş&uuml;nce ve tutkularına g&ouml;re) konuşmaz; O (s&ouml;yledikleri) ancak vahiy olunan bir vahiydir.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;De ki: Size, &lsquo;Allah&rsquo;ın hazineleri yanımdadır.&rsquo; demiyorum; gaybı da (Allah bildirmeden) bilmiyorum ve ben size, &lsquo;Bir meleğim.&rsquo; de demiyorum. Ben ancak bana vahiy edilene uyarım...&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong>[21]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz biz sana kitabı hak olarak indirdik ki, Allah&rsquo;ın sana g&ouml;sterdiği şekilde insanlar arasında h&uuml;kmedesin...&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;...Peygamber size ne verirse onu alın, sizi neden sakındırırsa artık ondan sakının ve Allah&rsquo;tan sakınıp korkun...&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong>[23]</strong></a></strong></p>\n\n<p>\n	Burada konunun tekmili i&ccedil;in birka&ccedil; noktaya daha değinmemizde yarar vardır:</p>\n\n<p>\n	<strong>1)</strong> Acaba &ldquo;Kur&rsquo;&acirc;n bize yeterlidir!&rdquo; diyenler, ger&ccedil;ekten Kur&rsquo;&acirc;n&rsquo;la b&uuml;t&uuml;n sorunların &uuml;stesinden gelineceğini, &uuml;mmet arasındaki ihtilafın &ccedil;&ouml;z&uuml;mleneceğini ve başka hi&ccedil;bir mercie ihtiya&ccedil; kalmayacağını mı d&uuml;ş&uuml;n&uuml;yorlar? Eğer b&ouml;yle d&uuml;ş&uuml;n&uuml;yorlarsa, o zaman şu sorunun cevabını vermeleri gerekir: 14 asırdır Kur&rsquo;&acirc;n değişmez bir şekilde b&uuml;t&uuml;n M&uuml;sl&uuml;manların elinde bulunmasına rağmen neden bu kadar b&ouml;l&uuml;k p&ouml;r&ccedil;&uuml;k ve ihtilaflı h&acirc;ldeler? Her birisi diğerinden farklı g&ouml;r&uuml;şler serdetmekte ve hepsi de g&uuml;ya Kur&rsquo;&acirc;n&rsquo;a dayandırmaktadır iddialarını.</p>\n\n<p>\n	<strong>2)</strong> Bu iddiada ısrarcı olanların bu ısrarlarında etkili olan &uuml;&ccedil; &ouml;nemli kaygıları daha vardır. Bunların birisi, g&uuml;ya bu vesileyle Kur&rsquo;&acirc;n&rsquo;ın saygınlığını korumaktır. Zira diyorlar ki: &ldquo;Kur&rsquo;&acirc;n yeterli değil demek, Kur&rsquo;&acirc;n&rsquo;ı eksik g&ouml;rmek ve onu k&uuml;&ccedil;&uuml;msemektir. Allah&rsquo;ın kitabı nasıl eksik olur veya başka birisinin a&ccedil;ıklamasına ihtiya&ccedil; duyar?&rdquo;</p>\n\n<p>\n	Oysa bu yanlış bir d&uuml;ş&uuml;ncedir. Evvela yukarıda da belirttiğimiz gibi başkasına m&uuml;racaat etmemizde de yine referansımız Kur&rsquo;&acirc;n&rsquo;dır. Keyfimiz isteyen herkese başvurup s&ouml;ylediklerini h&uuml;ccet olarak kabul edemeyiz. Yani Kur&rsquo;&acirc;n bizi şaşkın vaziyette bırakmamıştır. Kur&rsquo;&acirc;n yeterli değildir demek, Kur&rsquo;&acirc;n değersizdir, &ouml;nemsizdir, bayağıdır, demek değil. Kaldı ki Kur&rsquo;&acirc;n detay kitabı da değildir. Ana prensipleri ve bazı detayları zikredip, gerisini &ouml;zelliklerini belirlediği mercilere bırakmıştır.</p>\n\n<p>\n	<strong>3)</strong> İşte bu noktada bu iddia sahiplerinin ş&ouml;yle bir endişesi daha ortaya &ccedil;ıkmaktadır; diyorlar ki: &ldquo;Kur&rsquo;&acirc;n yeterli değil deyip hadislerin peşine gitmek, il&acirc;h&icirc; vahiyle beşer&icirc; kelamların birbirine karıştırılmasına ve bir&ccedil;ok konuda Allah&rsquo;ın değil, kendimiz gibi beşer olan birilerinin dediklerine itibar etmemize yol a&ccedil;ar.&rdquo;</p>\n\n<p>\n	Oysa bilmemiz gerekir ki, Kur&rsquo;&acirc;n&rsquo;ın bizi y&ouml;nlendirdiği Peygamber&rsquo;in, din adına veya Kur&rsquo;&acirc;n&rsquo;ın a&ccedil;ıklaması olarak sunduğu şeyler de vahiydir, il&acirc;h&icirc; kaynaklıdır. &Ccedil;&uuml;nk&uuml; vahiy iki kısımdır: Kur&rsquo;&acirc;n&icirc; vahiy, gayr-ı Kur&rsquo;&acirc;n&rsquo;i vahiy. Kur&rsquo;&acirc;n&icirc; vahyin &ouml;zelliği, hem lafız ve kalıplarının Allah&rsquo;tan oluşudur, hem de muhtevasının. Ama gayr-ı Kur&rsquo;&acirc;n&icirc; vahiylerin muhtevası Allah&rsquo;tan olmakla birlikte a&ccedil;ıklanma şekli Peygamber&rsquo;e bırakılmıştır. Resulullah&rsquo;a (s.a.a) gayr-ı Kur&rsquo;&acirc;n&icirc; vahiylerin geldiğinin delillerini, <em>Ehlibeyt Mesajı</em> isimli dergide geniş&ccedil;e ele almışız ki isteyen kardeşler bu yazıya aşağıdaki linkten ulaşabilirler:</p>\n\n<p>\n	<a href=\"http://www.kevsernet.com/s_ve_c/16.htm\">http://www.kevsernet.com/s_ve_c/16.htm</a></p>\n\n<p>\n	<strong>4)</strong> Bu tezi savunanların en azından bir kısmının bir gerek&ccedil;esi de kaynaklarda nakledilen hadislerin i&ccedil;inde zayıf, mantıksız, İsl&acirc;m ve Kur&rsquo;&acirc;n&rsquo;ın ruhuyla bağdaşmayan rivayetlerin varlığıdır. Bu gerek&ccedil;eyi ileri s&uuml;renlerin kaygılarını anlamak m&uuml;mk&uuml;nd&uuml;r; ama bu problemin &ccedil;aresi s&uuml;nneti ink&acirc;r veya hadisleri b&uuml;t&uuml;n&uuml;yle bir kenara itmek olamaz. &Ccedil;&uuml;nk&uuml; o zaman &ccedil;ok daha b&uuml;y&uuml;k problemlerle karşılaşmamız ka&ccedil;ınılmaz olur. Bunun &ccedil;aresi, belirlenen birtakım kriterler ve &ouml;l&ccedil;&uuml;lerle hadislerin doğrusunu yanlışından, zayıfını g&uuml;&ccedil;l&uuml;s&uuml;nden ayırt etmektir ki, bunu da işin uzmanları zaten yapmaktadırlar. Bu konuda yine Ehlibeyt unsurunun &ouml;nemi ortaya &ccedil;ıkmaktadır ki, ileride buna değineceğiz.</p>\n\n<h2>\n	&ldquo;Kur&rsquo;&acirc;n Bize Yeterlidir!&rdquo; Tezinin &Ouml;nemli Mahzurları</h2>\n\n<p>\n	<strong>1)</strong> Acaba bu tezi savunanlar, hi&ccedil;bir konuda hi&ccedil;bir şekilde mi hadislere itibar etmezler, yoksa bazı konularda edip bazısında mı es ge&ccedil;erler? Eğer hi&ccedil;bir konuda istisnasız hadislere itibar etmezlerse, Kur&rsquo;&acirc;n-ı Kerim&rsquo;i bir&ccedil;ok yerde m&uuml;phem ve muamma gibi bir kitaba d&ouml;n&uuml;şt&uuml;rm&uuml;ş olurlar. Yok, eğer bazı yerde kabul ediyoruz, bazı yerde etmiyoruz, derlerse (ki bir&ccedil;ok ayette, &ouml;zellikle tarihle alakalı konularda sebeb-i n&uuml;zul hadislerinden istifade ediyorlar), o zaman da neye dayanarak bu ayrıcalığı ve sebepsiz tercihi yaptıklarını a&ccedil;ıklamalıdırlar.</p>\n\n<p>\n	<strong>2)</strong> &ldquo;Kur&rsquo;&acirc;n bize yeterlidir!&rdquo; tezi, tez sahiplerinin zannettiklerinin tam aksine, &uuml;mmet arasındaki ihtilafları ortadan kaldırma yerine daha da artıracaktır. Zira bir taraftan herkesin ilim, anlayış ve kavrayış seviyesi aynı değildir; diğer taraftan Kur&rsquo;&acirc;n ayetleri a&ccedil;ıklık ve anlaşılırlık a&ccedil;ısından aynı d&uuml;zeyde değillerdir. Bu ise doğal olarak ayetlerin anlaşılması ve onlardan &ccedil;ıkarılacak anlam ve h&uuml;k&uuml;mler a&ccedil;ısından farlılık ve ihtilaflara yol a&ccedil;acaktır. Dolayısıyla bu ihtilafları ortadan kaldıracak bir merciin, mekanizmanın olması şarttır, zarurettir.</p>\n\n<p>\n	Aslında bize g&ouml;re bu mekanizma İsl&acirc;m&rsquo;da konulmuştur. Yukarıda da beyan ettiğimiz gibi, Allah-u Te&acirc;l&acirc; bu mercii bize Resulullah (s.a.a) olarak tanıtmış, Resulullah ise yine Allah&rsquo;ın emriyle kendinden sonra bu mercileri, ilim ve irfanının v&acirc;risleri olan Ehlibeyt&rsquo;i olarak tanıtmıştır. Kaynakların ortaklaşa naklettikleri meşhur ve m&uuml;tevatir Sekaleyn (iki emanet) hadisi, Sefine (Ehlibeyt&rsquo;i Nuh&rsquo;un gemisine benzeten) hadisi gibi&hellip;</p>\n\n<p>\n	Konunun daha iyi pekişmesi i&ccedil;in bu konuda tarihte nakledilen iki &ccedil;arpıcı olayı nakletmemizin faydalı olacağı kanaatindeyiz:</p>\n\n<p>\n	Kaynaklarda ş&ouml;yle nakledilmiştir: Bir g&uuml;n Kur&rsquo;&acirc;n&rsquo;da belirlenen şer&rsquo;&icirc; haddi (cezayı) uygulamak &uuml;zere bir hırsızı, Abbas&icirc; halifelerinden Mu&rsquo;tasım&rsquo;ın d&uuml;zenlediği toplantıya getirdiler.</p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;ın buyruğu ş&ouml;yledir: <strong>&ldquo;Hırsızın elini kesin.&rdquo;</strong></p>\n\n<p>\n	Fakat Mu&rsquo;tasım, elin neresinden kesileceğini bilmiyordu. Ehlis&uuml;nnet &acirc;limlerine sordu.</p>\n\n<p>\n	Biri, &ldquo;Bilekten kesin.&rdquo; dedi. Başka biri, &ldquo;Dirsekten kesin.&rdquo; dedi. Her birisi de Kur&rsquo;&acirc;n&rsquo;ı kendisine şahit g&ouml;steriyordu. Birisi teyemm&uuml;m ayetindeki el kelimesini şahit g&ouml;sterip, bilekten; diğeri abdest ayetindeki el kelimesini şahit g&ouml;sterip dirsekten kesilmesine h&uuml;kmetti. Mu&rsquo;tasım ikna olmadı. Mecburen mecliste bulunan 9. Ehlibeyt İmamı, İmam Muhammed Taki&rsquo;ye (a.s) sordu.</p>\n\n<p>\n	İmam ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ndash; D&ouml;rt parmak kesilmelidir.</p>\n\n<p>\n	&ndash; Neden?</p>\n\n<p>\n	&ndash; &Ccedil;&uuml;nk&uuml; Allah, Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyuruyor: <strong>&ldquo;Secde yerleri (mescidler) Allah&rsquo;a mahsustur.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></strong></p>\n\n<p>\n	Yani elin ayası da d&acirc;hil, secde h&acirc;linde yere bırakılan v&uuml;cudun yedi azası Allah&rsquo;a mahsus olup kesilmemelidir. Herkes kabul etti ve İmam&rsquo;ın istidl&acirc;liyle ikna oldu.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere ilmi, il&acirc;h&icirc; kaynaklı olmayan, Resulullah&rsquo;ın (s.a.a) ilim pınarından beslenmeyen bir kimsenin b&ouml;yle bir tefsiri yapması m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	<strong>Bir diğer olay ş&ouml;yle nakledilmiştir:</strong></p>\n\n<p>\n	Şam şehrinden bir adam İmam Cafer Sadık&rsquo;ın (a.s) huzuruna varıp, &ldquo;&Ouml;ğrencilerin ile tartışmak i&ccedil;in geldim.&rdquo; dedi.</p>\n\n<p>\n	İmam&rsquo;ın emri ile onu, İmam&rsquo;ın en gen&ccedil; &ouml;ğrencisi Hişam&rsquo;a tanıttılar.</p>\n\n<p>\n	Şamlı dedi ki:</p>\n\n<p>\n	&ndash; Ey &ccedil;ocuk! Bu adamın (İmam Sadık -a.s-) imameti hakkında benden soracağın varsa, sor.</p>\n\n<p>\n	Hişam, onun edepsizliğinden &ccedil;ok &ouml;fkelendi. Ama &ouml;fkesini gizleyip ş&ouml;yle dedi:</p>\n\n<p>\n	&ndash; Allah mı kullarına daha merhametlidir, yoksa onların kendileri mi?</p>\n\n<p>\n	&ndash; Allah.</p>\n\n<p>\n	&ndash; Merhamet ve şefkat sahibi Allah kulları i&ccedil;in ne yapmıştır?</p>\n\n<p>\n	&ndash; Onları ihtil&acirc;f ve tefrikadan korumak, aralarında birlik ve beraberlik icat etmek ve din&icirc; vazifelerini onlara a&ccedil;ıklamak &uuml;zere apa&ccedil;ık bir &ouml;nder ve delil belirlemiştir.</p>\n\n<p>\n	&ndash; O &ouml;nder kimdir?</p>\n\n<p>\n	&ndash; Peygamber.</p>\n\n<p>\n	&ndash; Peygamber &ouml;ld&uuml;kten sonra kimdir?</p>\n\n<p>\n	&ndash; Allah&rsquo;ın kitabı -Kur&rsquo;&acirc;n- ve Resulullah&rsquo;ın s&uuml;nneti.</p>\n\n<p>\n	&ndash; Allah&rsquo;ın kitabı ve Peygamber&rsquo;in s&uuml;nneti bug&uuml;n bizim ihtil&acirc;fımızı &ouml;nleyebilir mi?</p>\n\n<p>\n	&ndash; Evet.</p>\n\n<p>\n	&ndash; O h&acirc;lde -her ikimiz de M&uuml;sl&uuml;man olduğumuz h&acirc;lde- neden birbirimizle tartışıyoruz? Sen bu ihtil&acirc;flardan dolayı Şam&rsquo;dan buraya gelmemiş misin?</p>\n\n<p>\n	Şamlı hi&ccedil;bir şey s&ouml;yleyemedi, sustu kaldı.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) Şamlı adama, <em>&ldquo;Niye konuşmuyorsun?&rdquo;</em> buyurdu. &ldquo;Ne s&ouml;yleyeyim?&rdquo; dedi, &ldquo;İhtil&acirc;fımız yoktur desem, yalan s&ouml;ylemiş olurum. Allah&rsquo;ın kitabı ve Peygamber&rsquo;in s&uuml;nnetinin ihtil&acirc;fları ortadan kaldırabileceğini s&ouml;ylesem, yine de yalan s&ouml;ylemiş olurum. &Ccedil;&uuml;nk&uuml; -bir&ccedil;ok konuda- Allah&rsquo;ın kitabının ve Peygamber&rsquo;in s&uuml;nnetinin ihtil&acirc;fı giderebilecek a&ccedil;ık bir beyanı yoktur...&rdquo; Daha sonra Şamlı adam, &ldquo;Bu soruyu, ben Hişam&rsquo;a sormak istiyorum.&rdquo; dedi. İmam, <em>&ldquo;Sor.&rdquo;</em> dedi.</p>\n\n<p>\n	Şamlı:</p>\n\n<p>\n	&ndash; Ey Hişam! İnsanlara karşı kim daha merhametlidir. Allah mı, yoksa halkın kendisi mi?</p>\n\n<p>\n	&ndash; Allah.</p>\n\n<p>\n	&ndash; O M&uuml;sl&uuml;manların birlik ve beraberliğini koruması, hatalarını &ouml;nlemesi, hak ve batılı onlara beyan etmesi i&ccedil;in birini g&ouml;ndermiş mi?</p>\n\n<p>\n	&ndash; Peygamber&rsquo;in zamanını mı s&ouml;yl&uuml;yorsun, yoksa bug&uuml;n&uuml; m&uuml;?</p>\n\n<p>\n	&ndash; Resulullah&rsquo;ın zamanında onun kendisi idi. Bug&uuml;n&uuml; s&ouml;yle.</p>\n\n<p>\n	Hişam, İmam Cafer Sadık&rsquo;ı (a.s) g&ouml;stererek:</p>\n\n<p>\n	&ndash; Bug&uuml;n burada oturan bu şahıstır ki, insanlar her taraftan ona y&ouml;neliyor ve o g&ouml;ky&uuml;z&uuml;nden -ve yerden- bize haber veriyor. Bu ilim ve bilgiyi, Resulullah&rsquo;a kadar atalarından miras almıştır.</p>\n\n<p>\n	&ndash; Bu iddianı nasıl kabul edebilirim?</p>\n\n<p>\n	&ndash; Şimdi istediğin her şeyi ona sorabilirsin.</p>\n\n<p>\n	&ndash; Buna g&ouml;re artık bir mazeretim kalmadı; şimdi bana sadece sormak d&uuml;şer.</p>\n\n<p>\n	Bunun &uuml;zerine İmam Cafer Sadık (a.s) onun yolculuğunun nasıl ge&ccedil;tiğini haber verdi. Kendisinden başka kimsenin bilmediği, yolda başından ge&ccedil;enleri ayrıntılarıyla anlattı. &Ouml;yle ki, artık adamın hi&ccedil;bir teredd&uuml;d&uuml; kalmadı ve İmam Cafer Sadık&rsquo;ın (a.s) imametine tasdik ve ikrarda bulundu.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	<strong>3)</strong> Tabi bunlar madalyonun bir y&uuml;z&uuml;, yani Kur&rsquo;&acirc;n&rsquo;ın zahiriyle alakalı bir durum. Oysaki bu kelimelerin ve zahir&icirc; manaların altında, &ouml;zellikle maarif, itikat ve ahl&acirc;k b&ouml;l&uuml;m&uuml;nde, olduk&ccedil;a derin, geniş ve k&ouml;kl&uuml; manev&icirc; maksatlar saklıdır.</p>\n\n<p>\n	Peygamberimiz (s.a.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Kur&rsquo;&acirc;n&rsquo;ın g&uuml;zel bir zahiri ve derin bir batını var.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[27]</strong></a></em></p>\n\n<p>\n	Yine nakledilmiştir ki: <em>&ldquo;Kur&rsquo;&acirc;n&rsquo;ın batını var ve batınının da batını var; yedi batına kadar b&ouml;yledir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\"><strong>[28]</strong></a></em></p>\n\n<p>\n	Esasen, b&uuml;y&uuml;k m&uuml;fessirlerin de dediği gibi, Kur&rsquo;&acirc;n&rsquo;ın tamamının tevil ve batını vardır ki, sadece d&uuml;ş&uuml;nme ve araştırma ile ona ulaşmak m&uuml;mk&uuml;n değildir. Kelime yoluyla da herkese beyan edilemez. &Ccedil;&uuml;nk&uuml; bazılarının onu idrak etmeye ve uygulamaya g&uuml;c&uuml; yetmez. Bunlara ancak ve ancak ilimleri il&acirc;h&icirc; kaynaklı olan, Resulullah&rsquo;ın (s.a.a) ilim ve irfanının v&acirc;risleri ve onun ilim şehrinin kapısı konumunda olanlar ulaşabilir. &ldquo;Kur&rsquo;&acirc;n bize yeterlidir!&rdquo; diyip Kur&rsquo;&acirc;n&rsquo;dan bir tek zahirle yetinenler, ancak kendilerini ilimden, irfandan ve Kur&rsquo;&acirc;n&icirc; hakikatlerden mahrum ederler.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml; İmam Cafer Sadık&rsquo;ın (a.s) ilgin&ccedil; bir s&ouml;z&uuml;n&uuml; aktararak bitirmek istiyoruz. Ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Allah Azze ve Celle&rsquo;nin Kitab&rsquo;ı d&ouml;rt şeye (dereceye) ayrılır. İbareler (zahiri ifadeler), İşaretler, incelikler, hakikatler. İbareler avam i&ccedil;indir; işaretler havas (&ouml;zel-eğitimli kişiler) i&ccedil;indir; incelikler veliler i&ccedil;indir ve hakikatler Peygamber i&ccedil;in.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong>[29]</strong></a></em></p>\n\n<p>\n	Aslında bu ger&ccedil;eği Kur&rsquo;&acirc;n&rsquo;ın kendisinden de anlamamız m&uuml;mk&uuml;nd&uuml;r. V&acirc;kıa Suresi&rsquo;nin 78 ila 80. ayetinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz bu, değerli bir Kur&rsquo;&acirc;n&rsquo;dır, * Korunmuş bir kitaptır. * Ona ancak temizler dokunabilir-ulaşabilir. * O, &acirc;lemlerin Rabbinden indirilmiştir.&rdquo;</strong></p>\n\n<p>\n	Evet, hakikatleri meknun (saklı) olan bu kitaba ancak mutahhar ve tertemiz olan kimseler ulaşabilir. Bunlar ise, bu &uuml;mmetin i&ccedil;inde Ahz&acirc;b Suresi&rsquo;nde &ldquo;Ehlibeyt&rdquo; kavramı altında beyan edilip temizlikleri onaylanan ve kisa/aba altında toplanarak tanıtılan Resulullah ve onun Ehlibeyt&rsquo;idir. Diğerleri ise temizlikleri &ouml;l&ccedil;&uuml;s&uuml;nde ve o mutahhar şahsiyetlere yakınlıkları ve onlardan yararlandıkları &ouml;l&ccedil;&uuml;de nasiplenirler.</p>\n\n<p>\n	<strong>4)</strong> Bu b&ouml;l&uuml;mde &ldquo;Kur&rsquo;&acirc;n bize yeterlidir!&rdquo; tezinin doğuracağı olumsuz sonu&ccedil;ların ve &ccedil;ıkmazların daha iyi anlaşılabilmesi i&ccedil;in, hadislere m&uuml;racaat edilmeden anlaşılması m&uuml;mk&uuml;n olmayan ve ipham perdesi altında kalacak ayetlerden &ouml;rnekler vermeye gayret edeceğiz.</p>\n\n<p>\n	Hadislerden yardım almadan Tevbe Suresi&rsquo;nin 37. ayetinde ge&ccedil;en &ldquo;nesi&rdquo; (ertelemek), kavramından neyin kastedildiğini, bunu yapanların kimler olduğu ve diğer detayları nasıl anlayacağız. Biz ayetin a&ccedil;ıklamasız metnini veriyoruz; l&uuml;tfen tefsirlere bakmadan ayeti bir okuyun bakalım, bir şey anlayabilecek misiniz?</p>\n\n<p>\n	<strong>&ldquo;Ertelemek, sadece k&acirc;firlikte ileri gitmektir. &Ccedil;&uuml;nk&uuml; onunla, k&acirc;fir olanlar saptırılır. Allah&rsquo;ın haram kıldığının sayısını bozmak ve O&rsquo;nun haram kıldığını hel&acirc;l kılmak i&ccedil;in bir yıl hel&acirc;l sayarlar, bir yıl da haram sayarlar. Onların k&ouml;t&uuml; işleri kendilerine g&uuml;zel g&ouml;sterilmiştir. Allah k&acirc;firler topluluğunu hidayete erdirmez.&rdquo;</strong></p>\n\n<p>\n	Yine Tevbe Suresi&rsquo;nin 118. ayetinde savaşa gitmekten &ccedil;ekindikten sonra, kendilerine karşı uygulanan ambargonun ardından karşılaştıkları zor durumlar ve bilahare t&ouml;vbelerinin kabul&uuml;nden bahsediyor. Ama hadislere m&uuml;racaat etmeden bu &uuml;&ccedil; kişinin kimler olduğu, neden savaşa katılmadıkları, hangi savaşta olduğu, uygulanan ambargonun keyfiyeti ve diğer bir&ccedil;ok detayları anlamak m&uuml;mk&uuml;nd&uuml;r değildir.</p>\n\n<p>\n	Enf&acirc;l Suresi&rsquo;nin 67 ila 69. ayetlerinde beyan edilen esirler olayı ve ayette a&ccedil;ıklanmayan, hadisler olmadan ayetin normal zahir&icirc; maksatlarının bile anlaşılamayacağı ger&ccedil;eği bunun bir başka &ouml;rneğidir.</p>\n\n<p>\n	M&uuml;c&acirc;dele Suresi&rsquo;nin 12. ve 13. ayetlerinde bahsedilen necva olayının detay bilgileri, necvanın ne olduğu, neden bu h&uuml;km&uuml;n getirildiği, neden 13. ayette kınamanın ardından af getirildiği, bu olaydaki sadaka h&uuml;km&uuml;ne kimin amel ettiği vs. bir s&uuml;r&uuml; detayları yine hadislerin yardımı olmadan anlamak m&uuml;mk&uuml;n değildir ve ayetler m&uuml;phem bir olaydan bahseder şekilde karşımızda duracaktır.</p>\n\n<p>\n	&Acirc;l-i İmr&acirc;n Suresi&rsquo;nin 173. ayetinin a&ccedil;ıklamasız metni de ş&ouml;yledir:</p>\n\n<p>\n	<strong>&ldquo;Bir kısım insanlar, m&uuml;minlere, &lsquo;D&uuml;şmanlarınız olan insanlar, size karşı asker topladılar; aman sakının onlardan!&rsquo; dediklerinde bu, onların imanlarını bir kat daha arttırdı ve &lsquo;Allah bize yeter. O ne g&uuml;zel vekildir!&rsquo; dediler.&rdquo;</strong></p>\n\n<p>\n	Şimdi bu ayetin hangi tarih&icirc; olayla alakalı olduğu, &ldquo;Bu şayiayı yayan bir kişi miydi, yoksa birka&ccedil; kişi mi? İsimleri neydi? Niye bunu yaptılar? D&uuml;şman dedikleri kimlerdi?&rdquo; vs. bir s&uuml;r&uuml; detayların hi&ccedil;birisi ayette yoktur. Hadisler olmadan bunları &ouml;ğrenmemize imk&acirc;n var mı?</p>\n\n<p>\n	Tarih&icirc; olaylardan buna daha bir&ccedil;ok &ouml;rnek vermek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Elbette bu durum sadece tarih&icirc; olaylarla sınırlı değildir. Benzer durumlarla hemen her konudaki ayetleri incelerken karşılaşırız. Kaza ve kader, cebir ve ihtiyar, ruyetullah, yadullah, aynullah, Arş, K&uuml;rsi vs. m&uuml;teşabih ayetler, masumiyetle alakalı ayetler, velayet ve imametle ilgili ayetler, mead ve yeniden dirilişle ilgili bazı ayetler gibi&hellip;</p>\n\n<p>\n	Fıkh&icirc; konularda abdest şekli, teyemm&uuml;m şekli, namazın kılınış şekli, zamanları, hırsızın elini kesme konusu, haccın bir&ccedil;ok detayı, Kıble meselesi ve değişimindeki detaylar, nasih mensuh meselesi ve onlarca başka konular.</p>\n\n<p>\n	Konunun tekmili i&ccedil;in şunu hatırlatmakta fayda vardır ki, bazıları da bu grubun tam karşı noktasında yer alıp Kur&rsquo;&acirc;n&rsquo;ın normal insanlar tarafından asla anlaşılamayacağını, dolayısıyla bizlerin Kur&rsquo;&acirc;n&rsquo;dan ancak Resulullah&rsquo;ın ve vasilerinin a&ccedil;ıkladığı kadar nasiplenebileceğimizi iddia etmişlerdir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş de en az birinci g&ouml;r&uuml;ş kadar yanlış ve vahim bir d&uuml;ş&uuml;ncedir. Bunu kabul etmek demek, Kur&rsquo;&acirc;n&rsquo;ı b&uuml;sb&uuml;t&uuml;n tatil etmek ve hayat sahnesinin dışına itmektir ki, her şeyden &ouml;nce bizzat Kur&rsquo;&acirc;n&icirc; a&ccedil;ıklamalara aykırı olduğu kesindir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n, onlarca ayetinde insanları Kur&rsquo;&acirc;n&rsquo;ı okumaya, akletmeye (ayetleri &uuml;zerinde d&uuml;ş&uuml;nmeye) davet etmektedir. Eğer hi&ccedil;bir şekilde Kur&rsquo;&acirc;n&rsquo;dan istifade etme imk&acirc;nı olmasaydı, bu davetlerin hepsi abes olurdu ve Hak&icirc;m olan Rabbimizden hikmete aykırı her şey uzaktır.</p>\n\n<p>\n	Kısacası bizim dediğimiz şey şudur: Evvela, Kur&rsquo;&acirc;n&rsquo;a tam anlamıyla ve b&uuml;t&uuml;n y&ouml;nleriyle h&acirc;kim ve musallat olmak herkesin işi değildir. Saniyen Peygamber (s.a.a) ve onun ilminin miras&ccedil;ıları ve ilim şehrinin kapıları olan Ehlibeyt İmamları&rsquo;nın dışındakilerin, her konuda Kur&rsquo;&acirc;n&rsquo;dan istifade ettiklerine, Kur&rsquo;&acirc;n&rsquo;ın niha&icirc; g&ouml;r&uuml;ş&uuml; demek doğru değildir. Dolayısıyla &ldquo;Başkaları da elbette Kur&rsquo;&acirc;n&rsquo;dan nasiplenebilir&rdquo; demekle &ldquo;Her konuda herkes Kur&rsquo;&acirc;n&rsquo;ın b&uuml;t&uuml;n mana ve meramını, niha&icirc; g&ouml;r&uuml;ş&uuml;n&uuml; anlayıp ortaya koyabilir&rdquo; demek, tamamen farklı şeylerdir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Kamer, 17, 22, 32, 40</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- &Acirc;l-i İmr&acirc;n, 138</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Nahl, 89</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Y&ucirc;suf, 111</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- En&rsquo;&acirc;m, 114</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- &Acirc;l-i İmr&acirc;n, 7</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Meryem, 97</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Duh&acirc;n, 58</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- İbr&acirc;h&icirc;m, 4</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Nahl, 44</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Nahl, 64</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- &Acirc;l-i İmr&acirc;n, 79</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Cuma, 2</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Ahz&acirc;b, 46</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- &Acirc;l-i İmr&acirc;n, 132</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- N&ucirc;r, 52</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Nis&acirc;, 59</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Ahz&acirc;b, 36</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Nis&acirc;, 65</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Necm, 3-4</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- En&rsquo;&acirc;m, 50</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Nis&acirc;, 105</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Haşr, 7</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Cin, 18</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Tefsir-i Nuru&rsquo;s-Segaleyn, c.5, s. 439</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Usul-i K&acirc;fi, c.l, s.171-173</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Usul-i K&acirc;fi, c.2, s.599</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Tefsir-i Safi, c.l, s.39</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Bihar&uuml;&rsquo;l-Envar, c.75, s.278</p>\n	</div>\n</div>','Kur’ân’ı Anlama Sorunu','','publish','closed','open','','kurani-anlama-sorunu','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2996',0,'post','',0),(2997,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p align=\"center\">\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Fahrettin G&uuml;ng&ouml;r</h5>\n\n<p align=\"center\">\n	<strong>Allah (c.c) ve Resul&uuml;&rsquo;ne (s.a.a) İtaat Etmek</strong></p>\n\n<p align=\"center\">\n	<strong>22 / Hac S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>78.</strong> Allah uğrunda (gereği gibi) hakkıyla (ve ancak O&rsquo;nun i&ccedil;in) cihad edin. Sizi (cihad i&ccedil;in) O se&ccedil;ti ve din konusunda da &uuml;zerinize hi&ccedil;bir zorluk y&uuml;klemedi. Tıpkı babanız İbrahim&rsquo;in d&icirc;ni(nde olduğu) gibi. O (Allah) daha &ouml;nce (ki kitaplarda) ve bu (Kur&rsquo;an&rsquo;)da size &ldquo;m&uuml;sl&uuml;manlar&rdquo; adını verdi. T&acirc; ki peygamber size ş&acirc;hit olsun, siz de insanlara ş&acirc;hit olasınız. Artık namazı dosdoğru kılın, zek&acirc;tı verin ve <strong>Allah&rsquo;a (emirlerine) sımsıkı yapışın. </strong>Mevl&acirc;nız (sahibiniz) O&rsquo;dur. (O) ne g&uuml;zel Mevl&acirc; ve ne g&uuml;zel yardımcıdır!</p>\n\n<p align=\"center\">\n	<strong>8 / Enf&acirc;l S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>20.</strong> Ey iman edenler! <strong>Allah&rsquo;a ve Resul&uuml;&#39;ne itaat edin.</strong> (Kur&rsquo;an&rsquo;ı) işittiğiniz halde O&rsquo;ndan y&uuml;z &ccedil;evirmeyin.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>8 / Enf&acirc;l S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>24.</strong> Ey iman edenler! (Peygamber,) sizi hayat verecek şeylere &ccedil;ağırdığı zaman, <strong>Allah&rsquo;a ve Resul&uuml;&#39;ne uyun. </strong>Bilin ki Allah, kişi ile kalbi arasına girer (s&ouml;z&uuml;n&uuml;zle niyetinizin aynı olup olmadığını bilir) ve siz, elbette yalnız O&rsquo;nun huzurunda toplanacaksınız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>8 / Enf&acirc;l S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>46.</strong> (Ey iman edenler!) <strong>Allah&rsquo;a ve Resul&uuml;&#39;ne itaat edin</strong>, birbirinizle &ccedil;ekişmeyin, yoksa korkaklaşırsınız da r&uuml;zg&acirc;rınız (hızınız, cesaretiniz) kesilir (kuvvet ve devletiniz elden gider). Bunun i&ccedil;in sabırlı (ve m&uuml;samahalı) olun. &Ccedil;&uuml;nk&uuml; Allah sabredenlerle beraberdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>3 / &Acirc;l-i İmr&acirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>132.</strong> <strong>Allah&rsquo;a ve Peygamber&rsquo;e itaat edin</strong> ki merhamete nail olasınız.</p>\n\n<p align=\"center\">\n	<strong>5/ M&acirc;ide S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>92.</strong> <strong>Allah&rsquo;a itaat edin, Resul&#39;e de itaat edin (ona karşı gelmekten) sakının.</strong> Eğer (itaatten) y&uuml;z &ccedil;evirirseniz (kendinize yazık etmiş olursunuz). Bilin ki, Resul&uuml;m&uuml;z&uuml;n &uuml;zerine d&uuml;şen a&ccedil;ık&ccedil;a tebliğden başka bir şey değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Emir Sahibi Masum İmamlara (a.s) İtaat Etmek</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 / Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>59.</strong> Ey iman edenler! <strong>Allah&rsquo;a itaat edin, Resul&#39;e itaat edin ve sizden olan (masum imamlara) emir sahiplerine de...</strong> Herhangi bir şey hakkında &ccedil;ekişir (anlaşamaz)sanız, eğer ger&ccedil;ekten Allah&rsquo;a ve &acirc;hiret g&uuml;n&uuml;ne inanıyorsanız, onu, Allah&#39;a ve Resul&uuml;&#39;ne arz edin (Kur&#39;an ve Ehlibeyt&rsquo;le halledin). Bu, (sizin i&ccedil;in) daha hayırlı ve sonu&ccedil; bakımından daha g&uuml;zeldir.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Şunların Hi&ccedil;birine İtaat Etme</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>68 / Kalem S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>10.</strong> <strong>Şunların hi&ccedil;birine boyun eğ(ip yakınlık g&ouml;ster)me:</strong> (Doğruya eğriye) alabildiğine yemin eden aşağılığa,</p>\n\n<p>\n	<strong>11.</strong> Daima (onu bunu) ayıplayana, hep koğuculuk i&ccedil;in gezene,</p>\n\n<p>\n	<strong>12.</strong> Din adına yapılan hayrı/iyi olanı yapmaya daima engel olana, saldırgana, g&uuml;naha dadanmışa,</p>\n\n<p>\n	<strong>13.</strong> Sert, kaba olana. Bundan başka (da) k&ouml;t&uuml;l&uuml;kle (dine aykırı olanı yapmada) damgalı (ve kulağı kesik, soysuz kimse)ye,</p>\n\n<p align=\"center\">\n	<strong>Y&Ouml;NETİM İLKELERİ</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Danışma ( Şura)</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>42/ Ş&ucirc;r&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>36.</strong> Size verilen ne varsa, d&uuml;nya hayatının (ge&ccedil;ici) menfaat(ler)idir. Allah yanında bulunan (m&uuml;k&acirc;fat)lar daha hayırlı ve daha devamlıdır. (Bu da) iman eden ve Rablerine g&uuml;venip dayananlar i&ccedil;indir.</p>\n\n<p>\n	<strong>37.</strong> (Onlar) b&uuml;y&uuml;k g&uuml;nahlardan, hay&acirc;sızlık (ve &ccedil;irkin işler)den ka&ccedil;ınırlar; kızdıkları zaman (da onlar) bağışlarlar.</p>\n\n<p>\n	<strong>38.</strong> (Onlar) Rableri(nin &ccedil;ağrısı)na gelirler, namazı dosdoğru kılarlar. İşleri aralarında <strong>danışma</strong> iledir. (Onlar) kendilerine rızık olarak verdiğimiz şeylerden de (Allah i&ccedil;in) harcarlar.</p>\n\n<p>\n	<strong>39.</strong> Onlar, bir zul&uuml;m ve saldırıya uğradıkları zaman yardımlaşıp kendilerini savunur (zulme baş eğmez)ler.</p>\n\n<p>\n	<strong>40.</strong> K&ouml;t&uuml;l&uuml;ğ&uuml;n karşılığı, onun dengi bir k&ouml;t&uuml;l&uuml;kt&uuml;r. Kim de affeder, barışı sağlarsa, onun m&uuml;k&acirc;fatı Allah&rsquo;a aittir. Doğrusu O, zulmedenleri sevmez.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>3 / &Acirc;l-i İmr&acirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>159.</strong> (Ey Resul&uuml;m! ) Allah&rsquo;tan bir rahmet ile onlara yumuşak davrandın. Eğer kaba, katı y&uuml;rekli olsaydın, elbette onlar etrafından dağılıverirlerdi. O halde onları affet, onlar i&ccedil;in mağfiret dile ve (umuma ait) iş hakkında onlara <strong>danış,</strong> artık karar verdiğin zaman da, Allah&rsquo;a g&uuml;venip dayan (onu yap). Ş&uuml;phesiz Allah kendisine g&uuml;venip dayananları sever.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Adaleti Sağlamak</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>5 / M&acirc;ide S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>8.</strong> Ey iman edenler! <strong>Allah i&ccedil;in adaleti (hakkı) ayakta tutan (h&acirc;kimler), adalet timsali şahitler olun.</strong> Bir kavme duyduğunuz kin sizi adaletten sapmaya sevk etmesin. &Acirc;dil davranın, takvaya daha yakın olan da budur. Allah&rsquo;a karşı takvalı olun (emirlerine uygun yaşayın). Ş&uuml;phesiz ki Allah yaptıklarınızdan haberdardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 / Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>135.</strong> Ey iman edenler! Kendinizin, ana babanızın veya akrabalarınızın aleyhine olsa bile, <strong>adaleti titizlikle ayakta tutan ve sırf Allah i&ccedil;in şahitlik eden kimseler olun</strong>; (haklarında şahitlik ettikleriniz) ister zengin, ister fakir olsunlar. &Ccedil;&uuml;nk&uuml; Allah, her ikisine de (sizden) daha yakındır. Haktan ayrılarak heva ve hevesinize uymayın. Eğer (şahitlikte), dilinizi eğip b&uuml;ker (yalancı şahitlik eder)seniz veya (şahitlikten) ka&ccedil;ınırsanız, (bilin ki bu, kul hakkını ihlaldir, zul&uuml;md&uuml;r.) Ş&uuml;phesiz Allah, yaptıklarınızdan haberdardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>G&ouml;revi Ehline Vermek</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 / Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>58.</strong> Şu bir ger&ccedil;ek ki Allah<strong>, size emanet (ve iş)leri mutlaka ehline (İsl&acirc;m&rsquo;a g&ouml;re ahl&acirc;kı sağlam, yeteneklilere) vermenizi</strong>, insanlar arasında h&uuml;kmettiğiniz zaman adaletle h&uuml;kmetmenizi emreder. Ger&ccedil;ekten Allah, bununla size ne g&uuml;zel &ouml;ğ&uuml;t veriyor! Ş&uuml;phesiz Allah, (her şeyi) işiten ve g&ouml;rendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>İyiliği Ayakta Tutmak ve K&ouml;t&uuml;l&uuml;ğ&uuml; Engellemek</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>3 / &Acirc;l-i İmr&acirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>110.</strong> (Din&icirc;niz sayesinde) siz, insanların iyiliği i&ccedil;in &ccedil;ıkarılmış en hayırlı bir &uuml;mmetsiniz. (&Ccedil;&uuml;nk&uuml;) <strong>iyiliği emreder, k&ouml;t&uuml;l&uuml;ğe engel olur ve Allah&rsquo;a (hakkıyla) inanırsınız.</strong> Eğer Ehl-i Kitab (Yahudi ve Hıristiyanlar) da (sizin gibi) iman etmiş olsalardı, elbette onlar i&ccedil;in hayırlı olurdu. (Ger&ccedil;i) onlardan bir kısmı iman etmişlerdir. (Fakat) onların pek &ccedil;oğu (dinden) sapmış kimselerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>3 / &Acirc;l-i İmr&acirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>104.</strong> İ&ccedil;inizden (herkesi) <strong>hayra &ccedil;ağıran, iyiliği</strong> (meşru şeyleri; tevhidi ve s&acirc;lih ameli) <strong>emreden ve k&ouml;t&uuml; olandan men eden bir &uuml;mmet</strong> (bir topluluk) <strong>olsun; işte onlar kurtuluşa erenlerdir.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>22 / Hac S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>41.</strong> O (m&uuml;min) kimseler ki kendilerine yery&uuml;z&uuml;nde iktidar, mevki (ve servet) versek (şımarıp sapmazlar,) namazı dosdoğru kılarlar, zek&acirc;tı verirler, <strong>(İsl&acirc;m&icirc; &ouml;l&ccedil;&uuml;lerde) iyiliği emrederler ve k&ouml;t&uuml;l&uuml;kten menederler. </strong>(&Ccedil;&uuml;nk&uuml; bilirler ki, b&uuml;t&uuml;n) işlerin sonu ancak Allah&rsquo;a ait(tir ve O&rsquo;na d&ouml;necek)tir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Antlaşma / Sulh</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>8 / Enf&acirc;l S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>55-56-57.</strong> Allah katında, hareket eden canlı mahl&ucirc;k&acirc;tın en k&ouml;t&uuml;s&uuml;, ş&uuml;phesiz k&uuml;fre sapanlardır. Artık onlar iman etmezler. <strong>(Resul&uuml;m!) Onlar, kendileriyle antlaşma yaptığın, sonra da hi&ccedil; &ccedil;ekinmeyerek, her defasında o antlaşmalarını bozmuş kimselerdir.</strong> (Onun i&ccedil;in) savaşta onları yakalarsan, onlar(a vereceğin ağır ceza) ile, arkalarındaki kimselere de g&ouml;zdağı vermiş ol. Ola ki, onlar ibret alır(lar da ahitlerini bozmaz)lar.</p>\n\n<p>\n	<strong>58.</strong> Eğer (antlaşma yaptığın bir topluluğun) hainlik yapmasından (ş&uuml;phelenip) korkarsan, sen de doğrudan (ve a&ccedil;ık&ccedil;a) antlaşmayı bozup kendilerine atıver. &Ccedil;&uuml;nk&uuml; Allah, hainleri sevmez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Ordu Kurmak ve Askeri Donanım</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 /Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>71.</strong> Ey iman edenler! (D&uuml;şmanlarınıza karşı) <strong>korunma (ve savunma) tedbirlerinizi alın.</strong> Sonra (d&uuml;şman &uuml;zerine) duruma g&ouml;re ya b&ouml;l&uuml;k b&ouml;l&uuml;k veya hep birden seferber olun.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>8 / Enf&acirc;l S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>60.</strong> (Ey iman edenler!) <strong>O (d&uuml;şma)nlara karşı g&uuml;c&uuml;n&uuml;z yettiği kadar (her t&uuml;rl&uuml;) kuvvetten ve bağlı (besili) atlardan (harp ara&ccedil;larından) hazırlayın</strong> ki, onunla Allah&rsquo;ın d&uuml;şmanı, sizin d&uuml;şmanınız ve onlardan başka sizin bilmediğiniz, Allah&rsquo;ın bildiği diğer (d&uuml;şman) kimseleri korkutasınız. Allah yolunda sarf ettiğiniz her şey(in karşılığı) size eksiksiz &ouml;denir, asla haksızlığa uğratılmazsınız.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>TEMEL HAK VE &Ouml;ZG&Uuml;RL&Uuml;KLER</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>İnan&ccedil; ve D&uuml;ş&uuml;nce &Ouml;zg&uuml;rl&uuml;ğ&uuml;</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>2 / Bakara S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>256.</strong> <strong>Din(e girmede/iman etme)de zorlama yoktur.</strong> Doğruluk ile sapıklık (iman ile k&uuml;f&uuml;r, hak ile batıl) meydana &ccedil;ıkmıştır. Artık kim, t&acirc;ğ&ucirc;tu (Allah&rsquo;tan uzaklaştıran ve emirlerini yapmaktan men edenleri) tanımayıp da Allah&rsquo;a iman ederse, işte o, kopması (m&uuml;mk&uuml;n) olmayan sağlam bir kulpa yapışmıştır. Allah (her şeyi) hakkıyla işitendir, bilendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>88 / Ğaşiye S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>21.</strong> (Resul&uuml;m! Onlara) &ouml;ğ&uuml;t ver (ve uyar). <strong>Sen ancak bir &ouml;ğ&uuml;t verici (ve uyarıcı)sın.</strong></p>\n\n<p>\n	<strong>22.</strong> <strong>Sen, o (inanmaya)nların &uuml;zerinde zorlayıcı/baskıcı değilsin.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>&nbsp;Yaşama Hakkı</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 / Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>92.</strong> <strong>Bir m&uuml;min(in) diğer bir m&uuml;mini, bir yanlışlık dışında, &ouml;ld&uuml;r(mesi d&uuml;ş&uuml;n&uuml;l)emez.</strong> Kim bir m&uuml;mini yanlışlıkla &ouml;ld&uuml;r&uuml;rse, m&uuml;min bir k&ouml;le azat etmesi ve (&ouml;lenin) ailesine (miras&ccedil;ılarına) onlar bağışlamadık&ccedil;a teslim edilecek bir diyet vermesi l&acirc;zımdır. (&Ouml;lenin) yakınları sadaka olarak bağışlarlarsa o hari&ccedil;tir (diyet gerekmez). Eğer (&ouml;ld&uuml;r&uuml;len) m&uuml;min olduğu halde, size d&uuml;şman bir kavimden ise, (&ouml;ld&uuml;renin yalnız) m&uuml;min bir k&ouml;le azat etmesi gerekir. Şayet (&ouml;ld&uuml;r&uuml;len kimse) kendileriyle aranızda anlaşma bulunan bir kavimden ise, yine miras&ccedil;ılarına teslim edilecek bir diyet vermek ve bir m&uuml;min k&ouml;le azat etmek gerekir. Kim de bunları bulamazsa, Allah&rsquo;ın t&ouml;vbesi(ni kabul etmesi) i&ccedil;in birbiri ardınca iki ay oru&ccedil; tutması gerekir. Allah her şeyi hakkıyla bilendir, ger&ccedil;ek h&uuml;k&uuml;m ve hikmet sahibidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>17 / İsr&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>33.</strong> <strong>Allah&rsquo;ın haram kıldığı canı, haklı/meşru (bir sebep) olmadık&ccedil;a &ouml;ld&uuml;rmeyin.</strong> Kim haksızlığa uğramış olarak &ouml;ld&uuml;r&uuml;l&uuml;rse, biz onun velisini (&ouml;lenin miras&ccedil;ısını, kısas hakkını istemeye) yetkili kıldık. O da (kısasla) &ouml;ld&uuml;rme işinde (kendince daha fazlasını isteyerek) aşırı gitmesin. &Ccedil;&uuml;nk&uuml; kendisine (zaten) yardım edilmiştir.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>5 / M&acirc;ide S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>32.</strong> Bundan dolayı İsr&acirc;il oğulları&rsquo;na (Tevrat&rsquo;ta ş&ouml;yle) yazdık: <strong>Kim bir canı, başka bir cana veya yery&uuml;z&uuml;nde fesat &ccedil;ıkarmasına karşılık olmaksızın (şer&rsquo;an/huk&ucirc;ken &ouml;l&uuml;m&uuml; hak etmeksizin) &ouml;ld&uuml;r&uuml;rse, b&uuml;t&uuml;n insanları &ouml;ld&uuml;rm&uuml;ş gibi olur. </strong>Kim de onun hayatını (meşru bir imk&acirc;nla) kurtarırsa, b&uuml;t&uuml;n insanları kurtarmış gibi olur. Muhakkak ki peygamberlerimiz onlara a&ccedil;ık deliller getirmişti. Sonra onlardan bir&ccedil;oğu bunun ardından yery&uuml;z&uuml;nde (yine isyan ve cinayetle) aşırı gitmektedirler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Aklın ve İnsan Onurunun Korunması</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>49 / Hucur&acirc;t S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>11.</strong> Ey iman edenler! Bir topluluk, bir toplulukla alay etmesin. Ola ki (alay edilen adamlar, Allah yanında) kendilerinden daha hayırlıdırlar. Kadınlar da kadınları alaya almasın. Ola ki onlar, kendilerinden daha hayırlıdırlar. <strong>Birbirinizi ayıplamayın. Birbirinizi k&ouml;t&uuml; lakaplarla &ccedil;ağırmayın. İman ettikten sonra (kişinin) f&acirc;sıklık (damgası yemesi veya din ve ahl&acirc;k sınırını aşması) ne k&ouml;t&uuml; isimdir! </strong>Kim de tevbe etmezse işte onlar zalimlerin ta kendileridir.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>Neslin ve İffetin Korunması</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>24 / Nur S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>23.</strong> <strong>Hi&ccedil; ş&uuml;phesiz, namuslu/iffetli, fenalıktan habersiz m&uuml;min kadınlara (zina su&ccedil;u) atanlar, d&uuml;nya ve &acirc;hirette lanetlenmişlerdir.</strong> Onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır.</p>\n\n<p>\n	<strong>33.</strong> Evlenme (imk&acirc;nı) bulamayanlar da Allah kendilerini l&uuml;tf&uuml;nden zengin ed(ip imk&acirc;n ver)inceye kadar iffetli/namuslu kalsınlar (haramdan sakınsınlar). Ellerinizin altındaki (k&ouml;le ve cariye)lerden m&uuml;k&acirc;tebe (h&uuml;r olmak i&ccedil;in kazanıp bedel &ouml;deme) isteyenlerle eğer onlar i&ccedil;in bir hayır g&ouml;r&uuml;yor/bunu yapabileceklerini d&uuml;ş&uuml;n&uuml;yorsanız hemen yazı(lı olarak s&ouml;zle)şin. Allah&rsquo;ın size verdiği maldan onlara da verin (yardımcı olun). <strong>D&uuml;nya hayatının ge&ccedil;ici menfaatini elde etmek i&ccedil;in, (&ouml;zellikle) namuslu kalmak isterlerse, cariyelerinizi fuhşa zorlamayın.</strong> Kim onları zorlarsa, ş&uuml;phesiz ki Allah, zorlanmaları sebebiyle (onları) &ccedil;ok bağışlayan, &ccedil;ok merhamet edendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>M&uuml;lkiyet Hakkı</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>64 / Teğab&ucirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1.</strong> G&ouml;klerde olanlar ve yerde bulunanlar(ın hepsi) Allah&rsquo;ı tesbih eder (y&uuml;celiğini anarlar). <strong>H&uuml;k&uuml;mranlık ancak O&rsquo;nundur, hamd ancak O&rsquo;nadır.</strong> O, her şeye kadirdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>3 / &Acirc;l-i İmr&acirc;n S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>26.</strong> (Resul&uuml;m!) De ki: <strong>&ldquo;Ey m&uuml;lk ve h&acirc;kimiyet sahibi Allah&rsquo;ım! Sen dilediğine m&uuml;lk&uuml; verirsin, dilediğinden m&uuml;lk&uuml; &ccedil;ekip alırsın; dilediğini y&uuml;kseltir, dilediğini de al&ccedil;altırsın; (her t&uuml;rl&uuml;) hayır yalnız senin elindedir. Ş&uuml;phesiz sen her şeye kadirsin.&rdquo;</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>4 / Nis&acirc; S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>29.</strong> Ey iman edenler! <strong>Mallarınızı, karşılıklı rızadan (doğan) bir ticaret olmaksızın aranızda batıl (r&uuml;şvet ve benzeri haram) yollarla yemeyin</strong> ve kendinizi (yahut birbirinizi) de (telef edip) &ouml;ld&uuml;rmeyin. Ş&uuml;phesiz ki Allah, size karşı &ccedil;ok merhametlidir.</p>\n\n<p>\n	<strong>30.</strong> Kim, haddi aşarak ve haksızlık ederek bu (haram sayıla)nları yaparsa, onu ateşe koyacağız. Bu, Allah&rsquo;a (g&ouml;re) pek kolaydır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong>2 / Bakara S&ucirc;resi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>188.</strong> <strong>Bir de mallarınızı aranızda haksız yollarla yemeyin İnsanların mallarından bir kısmını, bile bile, (haksız yere) haram yollardan yemek i&ccedil;in o malları h&acirc;kimlere (reis ve idarecilere r&uuml;şvet olarak) aktarmayın.</strong></p>','Kur’an’da Siyasal Hâkimiyet','','publish','closed','open','','kuranda-siyasal-hakimiyet','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2997',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (2998,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p align=\"right\">\n	<strong>Ayetullah Cevadi Amuli</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Giriş</h3>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) s&ouml;zlerinde Kur&rsquo;an&rsquo;ın varlığı ve Kur&rsquo;an hakkındaki kılavuzluklarının başlıca &ouml;ğeleri, &uuml;&ccedil; temel esasa dayanmaktadır:</p>\n\n<p>\n	1- Ali&rsquo;nin (a.s) s&ouml;zlerinin i&ccedil;eriğinin Kur&rsquo;an&icirc; i&ccedil;erikle uyumu, konularının Allah&rsquo;ın kitabının ayetleriyle delillendirilmesi ve Kur&rsquo;an&icirc; konuların Hz. Ali&rsquo;nin (a.s) s&ouml;zlerindeki zuhuru.</p>\n\n<p>\n	2- M&uuml;minlerin Emiri&rsquo;nin (a.s), Kur&rsquo;an&rsquo;ın &ouml;zel ayetlerini şahit olarak g&ouml;stermesi ve bazı &ouml;zel durumlarda hikmet dolu Kur&rsquo;an&rsquo;ın ilahi ayetlerine sarılması.</p>\n\n<p>\n	3- Ali b. Ebi Talib&rsquo;in (a.s) diliyle Kur&rsquo;an-ı Kerim&rsquo;in hakikatlerinin tanıtımı, daveti ve beyanı.</p>\n\n<p>\n	İlk ve ikinci maddelerde yer alan başlıca &ouml;ğelerin, &uuml;&ccedil;&uuml;nc&uuml; maddede yer alan &ouml;ğelerden temel farklığı şudur ki ilk iki maddenin başlıca &ouml;ğesi i&ccedil;eriden Kur&rsquo;an-ı Kerim ile irtibat halinde olması, ama 3. maddenin dışarıdan irtibat halinde olmasıdır. Bu y&uuml;zden &ouml;nceki iki &ouml;ğeyi Kur&rsquo;an tefsiri ve Kur&rsquo;an&icirc; kavramların a&ccedil;ıklanması ve &uuml;&ccedil;&uuml;nc&uuml; &ouml;ğeyi ise Kur&rsquo;an&icirc; ilimler ve temel esaslarını tanıma t&uuml;r&uuml;nden kabul etmek m&uuml;mk&uuml;nd&uuml;r. Başka bir ifadeyle birinci ve ikinci maddelerin temel sonucu, Kur&rsquo;an&rsquo;ın ne dediğidir. Ama &uuml;&ccedil;&uuml;nc&uuml; maddenin temel sonucu, Kur&rsquo;an&rsquo;ın ne olduğu ve nasıl anlaşılabileceğidir.</p>\n\n<p>\n	Bazı kitap veya ilmi tekniklerin i&ccedil;sel ve dışsal tanımının birbirinden farklı olması m&uuml;mk&uuml;nd&uuml;r. Ama &ouml;zel bir kitabı veya &ouml;zel bir ilmi tekniği metnine istinad ederek dışsal tanımını temin etmek m&uuml;mk&uuml;n değildir. Ama Kur&rsquo;an-ı Kerim bu &ouml;zelliğe sahiptir ve bu esas &uuml;zere &ouml;nceki ve sonraki Kur&rsquo;an bilimini, bizzat Kur&rsquo;an&rsquo;ın incelenmesiyle temin etmek m&uuml;mk&uuml;nd&uuml;r. Zira Kur&rsquo;an zahir, batın, evvel ve ahir olan Allah&rsquo;ın kelamı ve kitabıdır. Eğer m&uuml;tekellim ve kitap sahibinin i&ccedil; ve dışı aynı olursa kelam ve kitabının derun ve harici de birbirine yabancı olmaz. Bu y&uuml;zden Kur&rsquo;an-ı Kerim&rsquo;in derununu inceleyerek hem Kur&rsquo;ani kavramları ve hem de Kur&rsquo;an&icirc; ilimleri elde etmek m&uuml;mk&uuml;nd&uuml;r. Yani hem Kur&rsquo;an&rsquo;ın ne dediğini ve hem de Kur&rsquo;an&rsquo;ın nasıl anlattığını anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Hz. Ali (a.s) Kur&rsquo;an-ı Kerim hakkındaki tam bilgisi esasınca, Kur&rsquo;an bilimin birinci ve ikinci &ouml;ğesini sunmakla birlikte, dışarıdan bu b&uuml;y&uuml;k semavi kitap hakkında incelemeye koyulan diğerlerine, Kur&rsquo;an bilimin &uuml;&ccedil;&uuml;nc&uuml; temel &ouml;ğesini de &ouml;ğretmiştir.</p>\n\n<h2>\n	Bir: Kamil İnsanın İlmi</h2>\n\n<p>\n	Hz. Ali b. Ebi Talib (a.s) k&acirc;mil insanın ve ilahi k&acirc;mil halifenin en a&ccedil;ık bir &ouml;rneğidir. B&ouml;yle bir insan Allah&rsquo;ın g&uuml;zel isimlerinin tecelli yeri ve y&uuml;ce sıfatlarının mazharı olan imk&acirc;n &acirc;lemindeki t&uuml;m hakikatleri bilmektedir.</p>\n\n<p>\n	&ldquo;Ve Adem&rsquo;e b&uuml;t&uuml;n isimleri &ouml;ğretti, sonra onları meleklere g&ouml;stererek, &laquo;Eğer doğru s&ouml;zl&uuml; iseniz bunların isimlerini bana s&ouml;yleyin&raquo; dedi.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><strong><sup>[1]</sup></strong></sup></a></p>\n\n<p>\n	Ayeti esasınca Adem&rsquo;in &ouml;zel şahsiyeti değil de, ademiyetin y&uuml;ce makamı olan k&acirc;mil insan b&uuml;t&uuml;n tekvini ve ilahi isimleri husuli ilimle değil, şuhudi bir ilimle bilmektedir ve b&ouml;yle bir ilim, malumu (bilineni) bulmak ile birliktedir.</p>\n\n<p>\n	Bu a&ccedil;ıdan Allah&rsquo;ın g&uuml;zel isimlerinin aynası olan t&uuml;m isimler ilahi halifenin m&uuml;şahede ve ihata ettiği ger&ccedil;eklerdir. B&ouml;yle bir vicdan (bulmak/ermek) ve ihata, kitabın mektuba (yazılmış olana) ihatası gibidir.</p>\n\n<h3>\n	Kamil İnsan, Cami (Kapsamlı) Kitaptır.</h3>\n\n<p>\n	Eğer her varlığı bir kelime, ayet veya &ouml;zel bir sure olarak kabullenecek olursak, kapsamlı varlık olan k&acirc;mil insan da b&uuml;t&uuml;n &acirc;lemdeki ayet ve surelere sahiptir. B&ouml;ylesine bir ilahi halifenin hakikati, Allah&rsquo;ın kapsamlı kitabıdır.</p>\n\n<p>\n	&Ouml;nceki bilgiler ışığında anlaşıldığı &uuml;zere hi&ccedil; kimse ismet Ehl-i Beyt&rsquo;inden &ndash;ki M&uuml;minlerin Emiri (a.s) Allah&rsquo;ın velilerinin ve ilahi halifelerin efendisidir- daha iyi bir şekilde Kur&rsquo;an&rsquo;ı dışarıdan tanıtamayacağı gibi, Kur&rsquo;an&rsquo;ın deruni muhtevasını da a&ccedil;ıklayamaz.</p>\n\n<p>\n	Kamil insanın dengi olan Kur&rsquo;an&rsquo;ın kendisi de, k&acirc;mil insan h&uuml;km&uuml;ndedir; ondan daha &uuml;st&uuml;n değil. Elbette m&uuml;lk aleminde ve teklif yurdunda k&acirc;mil ve melekuti insanın d&uuml;ş&uuml;k aşamaları, Kur&rsquo;an hakikatinde tabidir. Ama değerlendirme noktasında Kur&rsquo;an&rsquo;ın her aşamasında hesabını kamil insanın y&uuml;ce makamlarından &ouml;zel bir aşamayla kıyaslayarak dikkatle incelemek gerekir.</p>\n\n<p>\n	Kamil insan t&uuml;m kemallere sahiptir ve t&uuml;m kelimeleri ihtiva etmektedir. Bu y&uuml;zden de ş&ouml;yle diyebilir:</p>\n\n<p>\n	&nbsp;&ldquo;Bana kapsamlı kelimeler verildi.&rdquo; <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Nitekim bu hakikat Resul-i Ekrem (s.a.a) hakkında nakledilmiştir. Peygamber-i Ekrem (s.a.a) M&uuml;minlerin Emiri (a.s) hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Ali&rsquo;ye kapsamlı ilimler verilmiştir.&rdquo; <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Ger&ccedil;i &ldquo;kapsamlı kelimeler&rdquo; başlığı da yeterlidir. Zira k&acirc;mil insanın makamı, bir hakikatten fazla değildir ve m&uuml;lk &acirc;leminde</p>\n\n<p>\n	&nbsp;&ldquo;ve nefislerimiz ve nefisleriniz&rdquo; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a></p>\n\n<p>\n	&nbsp;Ayeti esasınca Ali b. Ebi Talib&rsquo;in (a.s) m&uuml;barek varlığı, Resul-i Ekrem&rsquo;in tertemiz ruhudur.</p>\n\n<p>\n	Dolayısıyla insanbilimci g&ouml;r&uuml;ş sahiplerinin de şehadeti esasınca kamil insanın hakikati, diğer kitaplar, kelimeler ve varlıklara egemen olan, kuşatan kitabın ta kendisidir. Zira kamil insan Allah&rsquo;ın en b&uuml;y&uuml;k isminin mazharıdır. Ama diğer varlıklar, diğer isimlerin mazharıdır.</p>\n\n<h3>\n	Kamil İnsan, Allah&rsquo;ın Halifesidir</h3>\n\n<p>\n	Kapsamlı varlık olan insan, t&uuml;m her şeyi ihata eden Allah&rsquo;ın halifesidir. Zira halifenin, halifesi olduğu varlığın boşluğunu doldurması gerekir. Dolayısıyla halifesi olduğu varlıkta herhangi bir boşluk yoksa halifesi, onun ihata ediciliğinin mazharı olur. İhata eden Allah&rsquo;ın mazharı ise, kapsamlı varlığın ta kendisidir.</p>\n\n<p>\n	M&uuml;minlerin Emiri (a.s) ilahi hilafetin melekuti makamına sahip olan ilahi insanların faziletlerinden bazısını ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	&nbsp;&ldquo;İlim, hakikatin basireti &uuml;zere aniden onlara y&ouml;nelmiştir; yakin ruhunu elde etmişlerdir; refah i&ccedil;erisinde olanların zor g&ouml;rd&uuml;ğ&uuml; şeyleri onlar kolay bulmuşlardır; cahillerin korkup ka&ccedil;tıkları şeylere onlar &uuml;nsiyet etmişlerdir. Ruhları en y&uuml;ce makama (Allah&rsquo;ın rahmetine) asılı olduğu halde, bedenleriyle d&uuml;nyada yaşamaktalar. İşte bunlar Allah&rsquo;ın yery&uuml;z&uuml;ndeki halifeleri ve halkı O&rsquo;nun dinine davet etmekteler. &Acirc;h! &Acirc;h! Onları g&ouml;rmeyi ne kadar da arzuluyorum!&rdquo; <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	İnsanın yery&uuml;z&uuml;ndeki hilafetinden maksat, hilafet sınırlarının yery&uuml;z&uuml; ile sınırlı olması değildir. Aksine maksat, insanın hilafet b&ouml;lgesinin &ccedil;ok geniş olduğudur. Ama insanın m&uuml;lki ve elementsel varlığı yery&uuml;z&uuml;nde yaşamaktadır.</p>\n\n<h3>\n	Kamil İnsan Konuşan Kur&rsquo;an&rsquo;dır.</h3>\n\n<p>\n	Hz. Ali (a.s) kendisini Allah&rsquo;ın halifesi ve velisi olarak anmaktadır. Nitekim mali ve sadaka işlerinden sorumlu olanlara yazdığı resmi mektubunun bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle demiştir:</p>\n\n<p>\n	&nbsp;&ldquo;Sonra ş&ouml;yle s&ouml;yle: &ldquo;Ey Allah&rsquo;ın kulları! Al&shy;lah&rsquo;ın velisi ve halifesi, beni size g&ouml;nderdi.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Aynı şekilde Hz. Mehdi&rsquo;ye (ruhlarımız ona feda olsun) uyarlanan kamil insan hakkında da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;O, dinin h&uuml;ccetlerinin bakiyesi, ilahi peygam&shy;berlerin halifelerinden bir halifedir.&rdquo; <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	O halde dış evren, suskun kitaptır. İ&ccedil; evren; yani kamil insan ve ilahi halife ise konuşan bir kitaptır. Yazılı Kur&rsquo;an, dış evrenin sırlarını bağrında taşımaktadır. Kamil insan ise b&uuml;t&uuml;n bu sırları kendi i&ccedil;inde m&uuml;şahede etmektedir. Nitekim Şeyh Mahmud Şebosteri bu konuda Golşen-i Raz kitabının bir yerinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Evreni t&uuml;m&uuml;yle Hakk&rsquo;ın nurunun ışığı bil </em></p>\n\n<p>\n	<em>Hak onun i&ccedil;inde a&ccedil;ıklığından gizlidir</em></p>\n\n<p>\n	<em>Evren insan oldu ve insan bir evren </em></p>\n\n<p>\n	<em>Bundan daha temiz bir a&ccedil;ıklama yoktur</em></p>\n\n<p>\n	<em>Evren senindir ve sen zavallı aciz </em></p>\n\n<p>\n	<em>Senden daha mahrumunu g&ouml;rmemiş kimse</em></p>\n\n<p>\n	<em>Evreni t&uuml;m&uuml;yle kendinde g&ouml;rmelisin</em></p>\n\n<p>\n	<em>Sonunda gelecek her şeyi &ouml;nceden g&ouml;rmelisin&rdquo;</em></p>\n\n<h3>\n	Hilafetin Allah&rsquo;a İsnadı</h3>\n\n<p>\n	Bazen &ldquo;halife&rdquo; unvanı m&uuml;nezzeh olan Allah hakkında ifade edilmektedir. &Ouml;rneğin Allah i&ccedil;in salik, salih ve m&uuml;tevekkil kulun halifesi denmektedir. Tıpkı m&uuml;min sıfatı gibi ki hem Allah ve hem de Allah&rsquo;ın kulu hakkında kullanılmaktadır.</p>\n\n<p>\n	Allah hakkında halife unvanı Nehc&rsquo;&uuml;l Belağa&rsquo;da da vardır. Hz. Ali (a.s) yolculuğa &ccedil;ıkmak istediğinde yaptığı duasında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Allah&rsquo;ım sensin yolculukta yoldaşımız ve sensin ehlimizi bıraktığımız/emanet ettiğimiz. Bu ikisi senden gayrisinde toplanmaz. Zira ehlimizi emanet etti&shy;ğimiz, bizimle yoldaş olamaz, bize yoldaş olan da ehli&shy;mizle/ailemizle geride kalamaz. (Her yerde hazır/nazır olan sadece sensin.)&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Allah hakkında halife unvanının kullanılmasını karmaşık hale getiren şey Allah&rsquo;ın asaleti ve kulunun fer&rsquo;i oluşudur. O halde hilafet i&ccedil;in, aslolandan feri olanı doğru bir şekilde algılayabilmek nasıl m&uuml;mk&uuml;nd&uuml;r?</p>\n\n<p>\n	Aynı şekilde kul hakkında Allah&rsquo;a oranla halife unvanının kullanımını zorlaştıran şey, her şeyi ihata eden, hi&ccedil;bir zerreden uzak olmayan Allah&rsquo;a oranla kulun hilafeti hakkında doğru bir d&uuml;ş&uuml;ncenin olmayışıdır. Zira Allah hi&ccedil;bir şeyden uzak ve gaib değildir ki Allah i&ccedil;in bir halef ve &ouml;te diye bir şey d&uuml;ş&uuml;n&uuml;lebilsin ve bu kulu, Allah&rsquo;ın gıyabında Allah&rsquo;a ait işlerin y&ouml;netimini &uuml;stlenebilsin.</p>\n\n<p>\n	Elbette bu hususlar &ldquo;kamil insan Allah&rsquo;ın halifesidir&rdquo; başlığı altında ele alındı ve &ccedil;&ouml;z&uuml;m yolları ifade edildi.</p>\n\n<h2>\n	İki: Ali B. Ebi Talib (a.s) Kur&rsquo;an-ı Hekim&rsquo;in Tanıtıcısıdır</h2>\n\n<p>\n	Kur&rsquo;an&rsquo;ı &ccedil;eşitli boyutlarını incelemek i&ccedil;in M&uuml;minlerin Emiri&rsquo;nin liyakat ve uygunluğu iki cihetten ispat edilebilir:</p>\n\n<p>\n	1- Hz. Ali (a.s) tertemiz Ehl-i Beyt&rsquo;ten (a.s) sayılmaktadır. Dolayısıyla o mukaddes zatların Kur&rsquo;an ve marifetleri hususunda liyakatini ve ehliyetini ispat eden deliller, Hz. Ali&rsquo;yi (a.s) de kapsamıştır.</p>\n\n<p>\n	2- Hz. Ali&rsquo;nin (a.s) ilmi ve ameli salahiyeti hususunda &ccedil;ok &ouml;zel naslar mevcuttur.</p>\n\n<h3>\n	Ehl-i Beyt (a.s) Kur&rsquo;an&rsquo;ın Yeg&acirc;ne Tanıtıcısıdır</h3>\n\n<p>\n	Ehl-i Beyt&rsquo;in tayin edilmesinin &ouml;nceliğinin ve Kur&rsquo;an&icirc; kavramlar ve ilimleri a&ccedil;ıklamak i&ccedil;in kesin ehliyetinin delillerinden biri de, S&uuml;nni ve Şia&rsquo;nın senet ve metnine kesin olarak inandıkları Sekaleyn hadisinin yanı sıra, Hz. Ali&rsquo;nin (a.s), ismet Ehl-i Beyt&rsquo;inin azameti hakkındaki s&ouml;zlerdir. Nitekim Hz. Ali (a.s) Nehc&rsquo;ul Belağa&rsquo;da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın sırrının yeri, emrinin sığı&shy;nağı, ilminin kay&shy;nağı, h&uuml;k&uuml;mlerinin merkezi, kitapları&shy;nın barınağı, dininin dağları Ehl-i Beyt&rsquo;tir. Dinin bel b&uuml;k&uuml;kl&uuml;ğ&uuml; onlar ile doğ&shy;rulur ve titremesi onlar saye&shy;sinde gider, dincelir.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Bu &uuml;m&shy;metten hi&ccedil; kimse Muhammed (s.a.v)&#39;in Ehl-i Beyt&#39;iyle mukayese edilemez. Hi&ccedil; bir zaman (Ehl-i Beyt&#39;in) nimetlerinin &uuml;zerine aktığı kimseyle (Ehl-i Beyt) bir sayıl&shy;maz. Onlar dinin esası, yakinin direğidir&hellip; Velayet hakkının &ouml;zellikleri sa&shy;dece onlarındır. Vasiyet ve veraset de onlar&shy;dadır.&rdquo; <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Hidayet bizimle istenebilir, k&ouml;rl&uuml;k bizimle giderilebilir.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Kur&rsquo;an&rsquo;ın y&uuml;celikleri onlardadır. Onlar, rahmanın hazineleridir; konuştukları zaman doğru s&ouml;ylerler. Sus&shy;tuklarında kimse onları ge&ccedil;emez.&rdquo; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Onlar, (Ehl-i Beyt) ilmin hayatı ve dirilişi, cehaletin &ouml;l&uuml;m&uuml;d&uuml;rler. Size, hilimleri ilimlerinden, zahirleri batınlarından ve s&uuml;k&ucirc;tları konuşmalarındaki hikmetlerinden haber verir. Hakta ay&shy;rılığa d&uuml;şmez, ona karşı durmazlar. Onlar, İslam&rsquo;ın di&shy;rekleri ve halkın sığınaklarıdır. Hak, onlarla yerine ge&shy;lir, batıl onlarla yerinden ayrılır ve dili k&ouml;k&uuml;nden kesi&shy;lir. Dinin h&uuml;k&uuml;mlerini işitip rivayet ederek değil, kavra&shy;yıp uygulayarak anlamışlardır. &Ccedil;&uuml;nk&uuml; ilmi rivayet eden &ccedil;oktur, ama riayet/amel eden &ccedil;ok azdır.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz Allah tebereke ve teala bizleri tertemiz kıldı, bizi masum kılıp korudu, bizleri yaratıkları &uuml;zerinde şahitler, kulları &uuml;zerinde h&uuml;ccetler kıldı. Bizleri Kur&rsquo;an ve Kur&rsquo;an&rsquo;ı da bizlerle beraber eyledi: B&ouml;ylece ne biz ondan ve ne de o bizden ayrılmaz.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Nereye gidiyorsunuz? Nasıl da d&ouml;nd&uuml;r&uuml;l&uuml;yorsu&shy;nuz?... Oysa Nebinizin Ehl-i Beyt&#39;i aranızdadır. Onlar hakkın &ouml;nc&uuml;leri, dinin alameti, doğruluğun dilidirler. Onları Kur&rsquo;an&#39;ın en g&uuml;zel menzillerine (kalplerinize) indirin. Susuz kimsenin suya koşuşu gibi onlara koşun. Ey insanlar! Son Peygamberin s&ouml;ylediği şu s&ouml;z&uuml; alın. &ldquo;Bizden olup da &ouml;len ger&ccedil;ekte &ouml;lmemiştir ve bizden olup da eskiyen ger&ccedil;ekte eskimemiştir&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Bizler peygamberlik ağacı, risaletin indiği mek&acirc;n ve meleklerin in&shy;ip &ccedil;ıktığı yeriz; ilmin madeni, h&uuml;km&uuml;n kaynağıyız.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;&Ccedil;&uuml;nk&uuml; bizler Rabbimiz tarafından terbiye edilmiş kişileriz ve halk da bizim tarafımızdan terbiye edilmektedir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) ilmi ve ameli faziletleri Nehc&rsquo;ul Belağa&rsquo;da yer alanlardan &ccedil;ok daha fazladır. Hakeza s&ouml;z konusu kitapta yer alanlar bile orantı olarak burada naklettiklerimizden &ccedil;ok daha fazladır.</p>\n\n<h3>\n	&Ouml;nceki Rivayetlerin &Ouml;zeti</h3>\n\n<p>\n	Ehl-i Beyt&rsquo;in (a.s) azameti hakkında hatırlatılan şeylerin i&ccedil;eriği şunlardan ibarettir:</p>\n\n<p>\n	1- Resul-i Ekrem&rsquo;in masum hanedanı; Allah&rsquo;ın sırlarının taşıyıcısı, ilminin sandığı, Allah&rsquo;ın semavi kitaplarının kararg&acirc;hı ve dininin sıradağlarıdır.</p>\n\n<p>\n	2- İslam &uuml;mmetinden hi&ccedil; kimse ismet Ehl-i Beyt&rsquo;inin (a.s) dengi değildir ve onlarla mukayese edilemez. Onlar dinin esaslarıdır ve yakinin direkleridir.</p>\n\n<p>\n	3- Hidayet, Ehl-i Beyt (a.s) vesilesiyle bağışlanmaktadır ve insanların batın&icirc; k&ouml;rl&uuml;ğ&uuml; onlar vesilesiyle giderilmektedir.</p>\n\n<p>\n	4- Kur&rsquo;an-ı Kerim&rsquo;in ve ayat-i kerimelerin hakikati Ehl-i Beyt&rsquo;te gizlidir. Ehl-i Beyt Rahman olan Allah&rsquo;ın hazineleridir. Eğer konuşacak olurlarsa s&ouml;zlerinde doğru olurlar. Eğer susacak olurlarsa hi&ccedil;bir şey onları susmaya mahk&ucirc;m etmemiştir. Hi&ccedil;bir dış makama esir olmamışlardır. Aksine bizzat kendileri s&ouml;z sahipleri ve kelam emirleri olduğu i&ccedil;in konuşmak onlara esir d&uuml;şm&uuml;şt&uuml;r ve onların egemenliği altında bulunmaktadır. Maslahat olduğu zaman konuşurlar ve susmak gerektiği yerlerde ise susarlar.</p>\n\n<p>\n	5- Onlar ilmin hayatıdırlar ve ilim onların yardımıyla ihya olmuştur. Hak hususunda ne muhaliftirler ve ne muhtelif. Hak onların yardımıyla gerekli makama ulaşır ve batıl kendi yerinden s&ouml;k&uuml;l&uuml;p atılır.</p>\n\n<p>\n	Ehl-i Beyt, Allah&rsquo;ın dinini akıllı bir şekilde yerli yerine oturtmakta, Allah&rsquo;ın emirlerine riayet etmekte; sadece işitmek ve s&ouml;ylemekle yetinmemektedir.</p>\n\n<p>\n	6- Allah onları g&uuml;nahlardan korumuştur, kullarının amellerine şahit kılmıştır, onları Kur&rsquo;an&rsquo;a denk saymış ve Kur&rsquo;an&rsquo;ı onlarla birlikte kılmıştır. &Ouml;yle ki onlar asla Kur&rsquo;an&rsquo;ı terk etmezler ve Kur&rsquo;an da onları asla terk etmez.</p>\n\n<p>\n	7- Herkim Peygamber&rsquo;in Ehl-i Beytinin (a.s) yolundan başka bir yola koyulacak olursa sapıktır. Hakk&rsquo;ın &ouml;nderleri, dinin bayrakları ve doğruluk dilleri, tertemiz Ehl-i Beyt&rsquo;in hakikatidir. Dolayısıyla Ehl-i Beyti Kur&rsquo;an&rsquo;i derecelerin en iyisine yerleştirmek ve susamış kimse gibi Ehl-i Beyt&rsquo;in tertemiz marifetler kevserine yaklaşmak gerekir.</p>\n\n<p>\n	8- Eğer onlardan biri zahiren &ouml;lecek olursa, velayet ve imametinin hakikati diridir, onun hakikati asla eskimek bilmez.</p>\n\n<p>\n	9- Tertemiz Ehl-i Beyt (a.s), Allah&rsquo;ın yaratığı ve terbiye ettiği kimselerdir. Ama diğerleri ise o nurani zatların ilmi ve ameli g&uuml;zelliklerinden ve bereketlerinden faydalanmak amacıyla terbiye edilmişlerdir.</p>\n\n<h2>\n	&Uuml;&ccedil;: Kur&rsquo;an-I Kerim&rsquo;in Faili D&uuml;zeninin İncelenmesi</h2>\n\n<p>\n	Varlığı zatının aynısı olmayan her varlık, bir sebebe muhta&ccedil;tır. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Kendisinden başkasına dayanan her şey, maluldur/sonu&ccedil;tur. (sebebi vardır)&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	Yani b&uuml;t&uuml;n imkani varlıklar, bir sebebe dayanmaktadır ve de Allah&rsquo;ın yaratığı konumundadır.</p>\n\n<p>\n	&nbsp;&ldquo;Allah her şeyin yaratıcısıdır.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><strong><sup>[19]</sup></strong></sup></a></p>\n\n<p>\n	Lakin evrenin yaratılışı, yaratığın yaratıcıdan ayrılığı ve uzaklaşması esasına dayalı değildir. Zira her t&uuml;rl&uuml; ayrılma ve uzaklaşma, faili sebepte bir değişikliğin oluşmasını gerektirir. Her şeyin yegane faili mebdesi olan Allah ise, her t&uuml;rl&uuml; değişiklikten m&uuml;nezzeh ve her t&uuml;rl&uuml; değişimden uzaktır. M&uuml;minlerin Emiri Hz. Ali (a.s), Allah hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Hali değişmez, halden hale de girmez. Geceler ve g&uuml;n&shy;d&uuml;zler Onu eskitemez, aydınlıklar ve karanlıklar, Onu değiştiremez.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	Yani Allah&rsquo;ta hi&ccedil;bir değişim ve başkalaşım yoktur ve zamanın ge&ccedil;mesi, Allah hakkında hi&ccedil;bir değişimi v&uuml;cuda getirmemektedir. Hz. Ali (a.s) hakeza ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Hi&ccedil; bir iş Onu meşgul edemez, hi&ccedil; bir zaman Onu de&shy;ğiştiremez.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	Yani hi&ccedil;bir iş onu kendisiyle meşgul etmemektedir ve zamanın ge&ccedil;mesi onda hi&ccedil;bir değişimi v&uuml;cuda getirmemektedir.</p>\n\n<h3>\n	Yaratılış Aleminin Tecellisi</h3>\n\n<p>\n	Alemin yaratılışının makul ve en iyi yorumu Allah&rsquo;ın tecellisidir. Tecelli kavramı Kur&rsquo;an ve rivayetlerde ifade edilen en zarif kelimelerden biridir. Nitekim ayet-i kerimede ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Rabbi dağa tecelli edince onu yerle bir etti ve M&ucirc;sa da baygın d&uuml;şt&uuml;;&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><strong><sup>[22]</sup></strong></sup></a></p>\n\n<p>\n	Ahiret hususunda da imalı olarak bu hakikate işaret edilmiştir. Zira Allah-u Teala,</p>\n\n<p>\n	&ldquo;Deki onun ilmi ancak Rabbimin katındadır. Onun vaktini, O&rsquo;ndan başka belirtecek yoktur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><strong><sup>[23]</sup></strong></sup></a></p>\n\n<p>\n	Ayetinde saat ve kıyamet tecellisi bizzat Allah&rsquo;a isnat edilmektedir.</p>\n\n<p>\n	B&uuml;y&uuml;k kıyamet ve haşir g&uuml;n&uuml;nde b&uuml;t&uuml;n her şey ve insanlar faili değil de mef&rsquo;uli (edimsel) varlık olarak hazır ve zahir konumdadırlar. Zira b&uuml;t&uuml;n bunların hepsi Allah&rsquo;ın ezici g&uuml;c&uuml;n&uuml;n egemenliğinin altında bulunmaktadır. Bu esas &uuml;zere kıyamet tecellisinin yegane etkeni, tecelli edilen Allah&rsquo;ın kendi zuhurudur. Zira b&uuml;y&uuml;k haşir g&uuml;n&uuml;nde faili olarak zuhur eden ve hazır bulunan hi&ccedil;bir nur yoktur ki kıyamet aslının aydınlanmasına neden olsun.</p>\n\n<p>\n	Her şahıs veya şeyin tecelli sebebi, Allah&rsquo;ın o şeydeki rububiyet zuhurudur. Hatta eşya ve işlerin aydınlanmasına ve tecellisine sebep olan g&uuml;n&uuml;n aydınlığı bile, <strong>&ldquo;Onu ortaya koyan g&uuml;nd&uuml;ze&rdquo;</strong><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a><strong>,</strong> bizzat o g&uuml;n&uuml;n aydınlığa kavuşmasından sonradır.<strong> &ldquo;A&ccedil;ılıp aydınlattığı zaman g&uuml;nd&uuml;ze ant olsun.&rdquo;</strong><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a> Zira g&uuml;n, tecelli etmediği m&uuml;ddet&ccedil;e diğer iş ve şeyleri tecelli ettiremez.</p>\n\n<p>\n	G&uuml;n&uuml;n yeg&acirc;ne tecelli sebebi ise sadece Allah&rsquo;ın rububiyet zuhurudur. Bu zuhur, gece ve g&uuml;nd&uuml;z taktir etmekte, birbiri ardınca tekrarlanmakta ve birbirine giydirilmektedir.</p>\n\n<p>\n	&ldquo;Gece ve g&uuml;nd&uuml;z&uuml; varlığımıza birer delil kıldık. Bir delil olan geceyi kaldırıp yine bir delil olan g&uuml;nd&uuml;z&uuml; aydınlık kıldık.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><strong><sup>[26]</sup></strong></sup></a></p>\n\n<p>\n	Bu a&ccedil;ıdan s&ouml;ylenebilir ki g&uuml;n&uuml;n zuhuru g&ouml;k ve yerlerin nuru olan Allah&rsquo;ın zuhurudur.</p>\n\n<p>\n	&nbsp;&ldquo;Allah g&ouml;klerin ve yerin nurudur.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><strong><sup>[27]</sup></strong></sup></a></p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) evrenin yaratılış niteliği hakkındaki s&ouml;zlerinden de anlaşıldığı &uuml;zere ilahi yaratışın esası, o şeyin bizzat tecellisinden ibarettir. Nitekim Hz. Ali (a.s) Nehc&rsquo;&uuml;l- Belağa&rsquo;da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Yaratıkları i&ccedil;in ve yaratıklarıyla tecelli eden Allah&rsquo;a hamdolsun.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<p>\n	Yani hamd ve &ouml;vg&uuml;, sadece yaratıkları vesilesiyle onlar i&ccedil;in tecelli eden Allah&rsquo;a mahsustur.</p>\n\n<p>\n	Yaratıcıyı tanıma esası da Allah&rsquo;ın ilmi tecellisinden ibarettir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Yaratıcıları onlar vesilesiyle akıllar i&ccedil;in tecelli etmektedir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<h3>\n	Kur&rsquo;an-I Kerim&rsquo;in Tecellisi</h3>\n\n<p>\n	A&ccedil;ıklandığı &uuml;zere Allah&rsquo;ın yaratışının esası, kendisinin reel tecellisidir ve ilahi marifetin esası, Allah&rsquo;ın ilmi tecellisidir. Kur&rsquo;an-ı Kerim&rsquo;in Allah&rsquo;ın mukaddes zatından zuhur veya suduru da &ouml;zel tecellisiyledir. Nitekim M&uuml;minlerin Emiri Hz. Ali (a.s) bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah Muhammed&rsquo;i (s.a.v), kullarını putlara kulluktan kur&shy;tarıp kendine kulluğa, şeytana itaatten ayırıp kendine itaate &ccedil;ağırması i&ccedil;in hak ile g&ouml;nderdi&hellip; Kullarına apa&ccedil;ık anlatıp h&uuml;k&uuml;mlerini bildirdiği Kur&rsquo;an ile g&ouml;nderdi. Noksan sı&shy;fatlardan m&uuml;nezzeh olan Allah, kudretini g&ouml;stererek onlar g&ouml;rmeksizin kitabında tecelli etti .&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a></p>\n\n<p>\n	Allah&rsquo;ın reel tecellisi, tekvini Kur&rsquo;an&rsquo;da (evrenin yaratılışında) d&uuml;ş&uuml;n&uuml;l&uuml;rd&uuml;r; hissedilir değil. Neticede maddi duyulardan &uuml;st&uuml;nd&uuml;r. Allah&rsquo;ın tedvini Kur&rsquo;an&rsquo;daki ilmi tecellisi de hissedilir değil, d&uuml;ş&uuml;n&uuml;l&uuml;rd&uuml;r. Bu a&ccedil;ıdan m&uuml;lki (d&uuml;nyevi) duyulardan &uuml;st&uuml;nd&uuml;r. Dolayısıyla maddi hislerden başkasını d&uuml;ş&uuml;nemeyen mahrum kimseler, Allah&rsquo;ın kalbi şuhudundan da mahrumdurlar.</p>\n\n<p>\n	Nitekim Allah&rsquo;ın tekell&uuml;m&uuml; de tıpkı yaratış aslı gibi husuli tefekk&uuml;rden ve zihni d&uuml;ş&uuml;ncelerden m&uuml;nezzehtir. M&uuml;minlerin Emiri Hz. Ali (a.s) bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Konuşandır, fakat d&uuml;ş&uuml;nerek değil. İrade edendir, kast/himmet etmeksizin.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	M&uuml;nezzeh olan Allah, b&ouml;ylesine bir s&ouml;z ile iştiyak duyan kalp sahipleriyle karşılıklı konuşmakta ve sohbet etmektedir. Nitekim M&uuml;minlerin Emiri Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Her zaman ve fetret d&ouml;nemlerinde, b&uuml;y&uuml;k nimetler sahibi Allah&rsquo;ın, fikirlerine ve akılla&shy;rına ilham ettiği, akıl ve d&uuml;ş&uuml;nceleriyle konuştuğu kullar var olmuştur. Bunlar, g&ouml;zlerindeki, kulakların&shy;daki ve kalplerindeki uyanış nuruyla aydınlanmışlardır. Allah&rsquo;ın g&uuml;nlerini (eyyamullahı) hatırlatmışlardır.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<h3>\n	Kur&rsquo;an İlahi Nurdur</h3>\n\n<p>\n	Kur&rsquo;an ilahi &ouml;zel bir tecellidir. Bu a&ccedil;ıdan Allah&rsquo;ın &ouml;zel nurunu beraberinde taşımaktadır. Hz. Ali (a.s) bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Onu aydınlatıcı bir nur, ş&uuml;pheleri gideren kesin bir delil, apa&ccedil;ık bir program ve yol g&ouml;sterici bir kitapla g&ouml;nderdi&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a> Hakeza Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Parıltısı t&uuml;kenmez bir ışık olan Kitab&rsquo;ı indirdi. O (Kur&rsquo;an), dibine inilmeyen bir de&shy;niz, uyanın sapmayacağı bir yol, ışığı kararmayan bir ateştir&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a> Hakeza ş&ouml;yle buyurmuştur: &ldquo;Bu &ouml;yle bir kitaptır ki onunla hakikatleri g&ouml;rebilir ve kendisiyle konuşabilirsiniz.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a></p>\n\n<p>\n	Eğer Allah Kur&rsquo;an&rsquo;ı bir nur olarak indirmemiş olsaydı, varlıkları onunla g&ouml;rmek m&uuml;mk&uuml;n olmazdı. Zira kalp basiretine sahip olan kimseler, manevi nur ile varlıkları ve şahısları derk etmektedirler. Tıpkı baştaki g&ouml;zlerin, maddi nurla eşyayı g&ouml;rd&uuml;ğ&uuml; gibi.</p>\n\n<p>\n	S&ouml;ylenmek istenen şudur ki Nehc&rsquo;&uuml;l- Belağa&rsquo;da a&ccedil;ık&ccedil;a veya işaret ile Kur&rsquo;an bir nur olarak adlandırılmıştır ve bu &ouml;zel nur, Allah&rsquo;ın &ouml;zel ilminin tecellisinden ibarettir. Ger&ccedil;i diğer varlıkların tecellisinde feyiz ara&ccedil;ları Allah&rsquo;ın &ouml;zel memurlarıdır. Lakin Kur&rsquo;an-ı Kerim&rsquo;in tecellisinde de yakın faili esaslar da Allah&rsquo;ın &ouml;zel ve masum melekleridir. Hz. Ali (a.s) bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;(Hepsi de) usanmaksızın tespih ederler. G&ouml;z&shy;lerine uyku girmez, akılları yanılmaz, bedenleri zayıf d&uuml;ş&shy;mez ve unutma gafletine d&uuml;şmezler. Bazıları O&rsquo;nun vah&shy;yinin eminleri ve el&ccedil;ilerine (vahyini bildiren) dilidir.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Allah, onları vahyin eminleri ola&shy;rak yaratmış, onlara peygamberleri i&ccedil;in emir ve nehiy ema&shy;netleri y&uuml;klemiş ve onları kuşkulardan korumuştur.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Vesveseler, aralarında amacına erememiştir ki, k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; onların d&uuml;ş&uuml;ncesi &uuml;zerinde deneyebilsin.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	Sonu&ccedil;ta faili d&uuml;zenin mebdei Allah&rsquo;ın vahyidir. Bu vahyin izhar t&uuml;r&uuml; ise, Allah&rsquo;ın &ouml;zel ilminin tecellisidir. Bunu taşıyanlar ise Allah&rsquo;ın &ouml;zel melekleridir. Bu esas &uuml;zere Kur&rsquo;an&rsquo;ın faili mihverinde hi&ccedil;bir aykırılık ve batıl yol s&ouml;z konusu değildir.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde b&uuml;t&uuml;n s&ouml;ylenilen ger&ccedil;ekleri, Kur&rsquo;an-ı Kerim ayetleriyle delillendirmek m&uuml;mk&uuml;nd&uuml;r. Lakin biz burada esas olarak bu konuları Hz. Ali&rsquo;nin (a.s) s&ouml;zlerinden istifade etme niyetinde olduğumuz i&ccedil;in Kur&rsquo;an-ı Kerim&rsquo;e istinat etmekten ve Kur&rsquo;an-ı Kerim&rsquo;den istidlalde bulunmaktan sakındık.</p>\n\n<h2>\n	D&ouml;rt: Kur&rsquo;an&rsquo;ın İ&ccedil; D&uuml;zeninin İncelenmesi</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in i&ccedil; d&uuml;zeninden maksat, Hz. Ali&rsquo;nin (a.s) s&ouml;zlerinde yer alan Kur&rsquo;an&rsquo;ın muhtevasını incelemek değildir. Zira daha &ouml;nce de s&ouml;ylendiği gibi Hz. Ali&rsquo;nin b&uuml;t&uuml;n s&ouml;zleri, Kur&rsquo;an i&ccedil;eriklidir ve Kur&rsquo;an&rsquo;a istinat edip dayanmaktadır. Dolayısıyla Kur&rsquo;an&rsquo;ın i&ccedil; d&uuml;zeninden maksat Kur&rsquo;an&rsquo;ın tefsir niteliğini ve asıl yolunu Hz. Ali&rsquo;nin (a.s) kılavuzluğu ışığında beyan etmektir.</p>\n\n<h3>\n	Kur&rsquo;an Tefsiri Hususunda Kılavuzluklar</h3>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s) s&ouml;zlerinde Kur&rsquo;an-ı Kerim&rsquo;in meşru bir metotla tefsir ve beyan edilmesi hususunda istinbat edilebilecek ince noktalardan bazısına işaret etmek istiyoruz:</p>\n\n<h3>\n	1- Kur&rsquo;an&rsquo;ın Susması Ve Konuşması:</h3>\n\n<p>\n	&nbsp;Tedvini Kur&rsquo;an, salt susan ve konuşmayan bir kitap değildir. Aksine suskunluğuyla birlikte bir konuşması ve beyanı vardır. M&uuml;minlerin Emiri Hz. Ali (a.s) bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;O (Kur&rsquo;an) onların arasında doğru s&ouml;yleyen, sustuğu halde konuşan bir şahittir.&rdquo;&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n<p>\n	Eğer Kur&rsquo;an salt suskun olsaydı, asla s&ouml;z&uuml;n sıfatı olan doğruluk ve şehadet gibi sıfatlarla nitelendirilemezdi. Ondan da &ouml;te, Kur&rsquo;an&rsquo;ın konuştuğu da s&ouml;ylenmezdi. M&uuml;minlerin Emiri Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;...Kur&rsquo;an emreden ve sakındıran, sessiz ve konuşandır. Allah&rsquo;ın mahl&ucirc;kata h&uuml;ccetidir. Allah insanlardan Kur&rsquo;an&rsquo;la misak almıştır.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a></p>\n\n<p>\n	Tekvini Kur&rsquo;an, yani yaratılış alemi de sadece suskun ve sessiz değildir. Aksine sessiz olduğu halde bir konuşması ve beyanı vardır. Nitekim M&uuml;minlerin Emiri Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Eşsiz, &ouml;rneksiz yoktan var ederek yarattıklarında sanatının eserleri, hikmetinin delilleri apa&ccedil;ık ortadadır. Her yarattığını, varlığına h&uuml;ccet ve delil kılmıştır. Yarattığı sussa da a&ccedil;ık bir dille tedbir ve tasarrufuna delildir ve eşsiz/&ouml;rneksiz yaratıcısına delaleti sabittir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a></p>\n\n<p>\n	Yaratılış d&uuml;zeninin konuşması ve suskunluğunun yorumu şudur ki eğer bir kimse, tekvini Kur&rsquo;an olan reel evren ve varlık d&uuml;zeni hakkında doğru bir şekilde d&uuml;ş&uuml;necek, tefekk&uuml;r edecek ve doğru ve k&ouml;kl&uuml; idrakı esasınca soru soracak olursa, mutlaka ondan mantıklı bir cevap alacaktır. Ama bir kimse d&uuml;ş&uuml;nmediği i&ccedil;in belli bir soru soramayacak olursa asla ondan bir cevap da işitemez. Aynı şekilde yanlışlık i&ccedil;inde olduğu ve k&ouml;t&uuml; d&uuml;ş&uuml;nd&uuml;ğ&uuml; i&ccedil;in doğru olmayan bir soru sorduğunda da yaratılış alemine doğru olmayan bir cevap y&uuml;klemiş olur ve de o yanlış cevabı yaratılış aleminden teslim alır ki bu yanlış d&uuml;ş&uuml;nce, uygun olmayan rey ile (kendi g&ouml;r&uuml;ş&uuml; esasınca) Kur&rsquo;an&rsquo;ı tefsir etmektir. Tekvini Kur&rsquo;an&rsquo;ın konuşmasının doğru bir d&uuml;ş&uuml;nceden sonra m&uuml;mk&uuml;n olduğunun kanıtı ise, Hz. Ali&rsquo;nin bu konuda buyurmuş olduğu şu s&ouml;z&uuml;d&uuml;r:</p>\n\n<p>\n	&ldquo;Yarattığı sussa da a&ccedil;ık bir dille tedbir ve tasarrufuna delildir ve eşsiz/&ouml;rneksiz yaratıcısına delaleti sabittir.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n<h3>\n	2- Kur&rsquo;an&rsquo;ın Konuşmasına Soru Sormanın Etkisi:</h3>\n\n<p>\n	Yukarıda s&ouml;ylenen ger&ccedil;ekler, tedvini (yazılı) Kur&rsquo;an hakkında da ge&ccedil;erlidir. Yani eğer bir kimse ilmi evren olan Kur&rsquo;an&rsquo;ın marifet ile ilgili d&uuml;zeni hakkında d&uuml;ş&uuml;necek ve g&uuml;&ccedil;l&uuml; bir soru sunacak olursa Kur&rsquo;an-ı Kerim&rsquo;den doğru bir cevap elde eder. Lakin eğer bir kimse bu konuda doğru d&uuml;r&uuml;st d&uuml;ş&uuml;nmez, g&uuml;&ccedil;l&uuml; ve belirli bir soru sunmazsa, asla Kur&rsquo;an&rsquo;dan bir cevap da işitmez. Aynı şekilde eğer acemiliğinden veya yanlış yola girdiğinden dolayı doğru olmayan bir soru soracak olursa, yanlışlık yapmayan su&ccedil;suz bir Kur&rsquo;an&rsquo;a yanlış bir cevap y&uuml;klemiş olur. Sonra da onu kendi zannınca Kur&rsquo;an&rsquo;dan teslim alır ki meseleyi bu şekilde beyan etmek yanlıştır. Kur&rsquo;an-ı Kerim&rsquo;in dilinden kendi fikirsel kuruntularını algılamak ise haram ve yasak olan kendi g&ouml;r&uuml;şleri esasınca tefsir etmektir.</p>\n\n<p>\n	Bu esas &uuml;zere doğru ve g&uuml;zel bir soru, ilim ve cevabın yarısıdır. Bu a&ccedil;ıdan tekvini ve tedvini Kur&rsquo;an hakkında soru sormanın s&uuml;rekli bilin&ccedil;li olması gerektiği s&ouml;ylenmiştir. Zira &ldquo;g&uuml;zel soru sormak ilmin yarısıdır.&rdquo;<sup> <a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup>[43]</sup></a></sup> Zira doğru bir cevap her zaman doğru bir sorudan sonra gelir.</p>\n\n<h3>\n	3- Doğru Sorunun Nitelikleri:</h3>\n\n<p>\n	Doğru cevabı algılamaya ortam sağlayan doğru soru, istenilen ilmi veya reel d&uuml;zenin asli &ouml;l&ccedil;&uuml;leriyle uyum i&ccedil;inde olmasındadır. Zira tekvini Kur&rsquo;an olan reel alem ile tedvini Kur&rsquo;an olan ilmi evren, bir takım neden, sonu&ccedil; gibi &ouml;zel kaidelere bağlıdır. Eğer bir soru reel veya marifet sistemine hakim olan t&uuml;mel &ccedil;izgilerle uyumlu olmazsa, ilmi evren olan Kur&rsquo;an&rsquo;dan veya reel alemden hi&ccedil;bir doğru cevap işitilemez.</p>\n\n<p>\n	Tam bir tefekk&uuml;r ve d&uuml;ş&uuml;nce i&ccedil;inde olmayan kimse, kapıldığı kuruntularını, birer d&uuml;ş&uuml;nce olarak algılar. B&ouml;ylesine hayalci ve kuruntuya kapılmış bir insan, hakikatte s&uuml;rekli kendi kuruntularına soru sormaktadır ve s&uuml;rekli olarak batıl cevabın demagojik ve kulakları tırmalayan sesini kuruntularından işitmektedir.</p>\n\n<h3>\n	4- Kur&rsquo;an B&uuml;t&uuml;n İhtilafları Halletme Kaynağıdır:</h3>\n\n<p>\n	Tedvini (yazılı) Kur&rsquo;an, sorunları halletmek ve hakiki ve fikirsel d&uuml;şmanlıkları sona erdirmek i&ccedil;in doğru g&ouml;r&uuml;ş sahiplerine kaynaklık eden bir kitaptır. Nitekim Hz. Ali b. Ebi Talib (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Bu topluluk bizden Kur&rsquo;an&rsquo;ı hakem tayin etmemizi istediğinde noksan sıfatlardan m&uuml;nezzeh olan Allah&rsquo;ın kitabından y&uuml;z &ccedil;evirenler olmadık. &Ccedil;&uuml;nk&uuml; Allah-u Teala ş&ouml;yle buyurmuştur: <strong>&ldquo;Bir şey hakkında &ccedil;ekiştiğinizde o işi Allah&rsquo;a ve Resul&uuml;ne d&ouml;nd&uuml;r&uuml;n.&rdquo;</strong><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a> Allah&rsquo;a d&ouml;nd&uuml;rmek, onun kitabıyla h&uuml;kmetmemiz; Resulullah&rsquo;a d&ouml;nd&uuml;rmek ise, onun s&uuml;nnetine uymamızdır. Allah&rsquo;ın kitabıyla, doğrulukla h&uuml;kmedilecekse, biz buna diğer insanlardan daha layığız. Resulullah&rsquo;ın s&uuml;nnetiyle h&uuml;kmedilecekse, biz buna insanların en ehlinden daha ehiliz.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a></p>\n\n<p>\n	Bu y&uuml;zden anlaşıldığı &uuml;zere evvela Kur&rsquo;an-ı Kerim&rsquo;in zahiri, g&ouml;r&uuml;ş sahipleri i&ccedil;in anlaşılır bir haldedir. İkinci olarak zahiri muhtevası, s&uuml;nnetten bir tahsis<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a> ve takyid<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a> olmadığı taktirde h&uuml;ccettir. &Uuml;&ccedil;&uuml;nc&uuml; olarak Kur&rsquo;an&rsquo;ın konuşma niteliği g&ouml;r&uuml;ş sahiplerinin istinbatı esasınca da her t&uuml;rl&uuml; kasıttan, nefsani isteklerden ve hevadan m&uuml;nezzehtir. Nitekim bu hutbenin başında ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&nbsp;&ldquo;Biz insanları değil, Kur&rsquo;an&rsquo;ı hakem kabul ettik. Bu Kur&rsquo;an, sadece iki kapak arasına yazılmış, dil ile konuşmayan bir kitaptır. Ona bir terc&uuml;man gerek. Onu ancak insanlar a&ccedil;ıklar.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a></p>\n\n<h3>\n	5- Kur&rsquo;an Ve &Uuml;&ccedil; Grup:</h3>\n\n<p>\n	Şimdiye kadar Kur&rsquo;an-ı Kerim&rsquo;in &uuml;&ccedil; grup hakkındaki konuşması ve sessizliği incelenmiş oldu.</p>\n\n<p>\n	Birinci grup: Bir takım kimseler, gericilik ve d&uuml;ş&uuml;ncesizlik sebebiyle Kur&rsquo;an-ı Kerim hakkında hi&ccedil;bir soru s&ouml;z konusu etmemekte ve de sormamaktadırlar. B&ouml;ylesine hakiki donmuşlar ve sakinlerden ibaret olan bir grup, hikmete dayalı Kur&rsquo;an&rsquo;dan hi&ccedil;bir s&ouml;z işitmezler ve bu ilahi kitap da onlar hakkında sessizliği tercih etmiştir.</p>\n\n<p>\n	İkinci grup: Bir takım kimseler de eğri ve k&ouml;t&uuml; d&uuml;ş&uuml;nd&uuml;kleri i&ccedil;in Kur&rsquo;an hakkında bir takım batıl sorular s&ouml;z konusu etmişlerdir ve yanlış varsayımlara dayanarak, kendi kuruntularını Kur&rsquo;an&rsquo;ın sesi olarak d&uuml;ş&uuml;nm&uuml;şlerdir. Bu ilahi kitaba, kendi g&ouml;n&uuml;llerinin istediği gibi ithamda bulunmuşlar ve de bulunmaktadırlar. Oysaki Allah&rsquo;ın kitabı, bu grup hakkında da sessiz kalmıştır. Zira Kur&rsquo;an&rsquo;ın dile getirdiği ger&ccedil;ekleri bu grup işitmemektedir. Onların kendilerinden dinlediği şeyler ise Kur&rsquo;an-ı Kerim&rsquo;in s&ouml;zlerinden değildir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup: Tefekk&uuml;r ve tedebb&uuml;r<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a> &uuml;zere olan bu grup ise tefekk&uuml;r ve tedebb&uuml;rde bulunarak ve doğru yolu katederek, Kur&rsquo;an-ı Kerim hakkında makul bir takım sorular sormuşlardır ve de sormaktadırlar. Bu kimseler, Kur&rsquo;an&rsquo;dan aynı şekilde uygun cevaplar da almaktadırlar. Bu t&uuml;r m&uuml;fessirler, M&uuml;&rsquo;minlerin Emiri&rsquo;nin (a.s) ifadesi gereğince Kur&rsquo;an-ı Kerim&rsquo;in terc&uuml;manlarıdır ve onlar Kur&rsquo;an&rsquo;ın diliyle konuşmaktadırlar.</p>\n\n<p>\n	&ldquo;Onu ancak insanlar a&ccedil;ıklar.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><strong><sup>[50]</sup></strong></sup></a></p>\n\n<h3>\n	6- Kur&rsquo;an-I Kerim&rsquo;in Kendi Hedefleri Hususunda Konuşması:</h3>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in ilk konuşması kendi hedef ve maksadını a&ccedil;ıklamaktır. Yani Kur&rsquo;an-ı Kerim her hangi bir dış konuya delalet etmeden &ouml;nce kendi deruni uyumu hakkında konuşmaktadır. Kur&#39;an-ı Hekim bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;da baştanbaşa hi&ccedil;bir d&uuml;ş&uuml;ncesiz s&ouml;z ve yalan g&ouml;r&uuml;nmediği gibi birbirine karşı tam bir elastikiyet i&ccedil;indedir ve bu a&ccedil;ıdan da Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n ayetleri birbirinin benzeri ve de ikişerlidir.&rdquo; Allah, s&ouml;z&uuml;n en g&uuml;zelini; ahenkli, ikişerli bir kitab halinde indirmiştir&rdquo; <a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><strong><sup>[51]</sup></strong></sup></a></p>\n\n<p>\n	Hz. Ali bin Ebi Talib (a.s) ise Kur&rsquo;an ayetlerinin maksada delalet hususunda alışverişleri hakkında Kur&rsquo;an-ı Kerim&rsquo;in dilinden ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Hakeza onda her şeyin a&ccedil;ıklamasının olduğunu, ki&shy;tabın bazısının diğer bazısını tasdik ettiğini ve onda hi&ccedil; bir ihti&shy;lafın olmadığını bildiriyor. Nitekim ş&ouml;yle buyuruyor: &ldquo;Eğer o Allah&#39;tan başka&shy;sından gelseydi, onda &ccedil;ok aykırılıklar bulurlardı.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a>&rdquo; <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a></p>\n\n<p>\n	Yani Kur&rsquo;an ayetlerinin t&uuml;m&uuml; birbirini onaylamakta ve birbirini a&ccedil;ıklamaktadır. Eğer bir ayette herhangi bir konu s&ouml;ylenecek olursa o konu başka bir ayet veya ayetlerin yardımıyla a&ccedil;ıklığa kavuşmaktadır. Umumiyeti &ouml;zelleşmekte, mutlak oluşu kayıt altına alınmaktadır. Delilleri ifade edilmektedir. B&ouml;ylece &ccedil;eşitli tefsirleri ve maksatları a&ccedil;ıklığa kavuşmaktadır. Zira bazı ayetlerin a&ccedil;ıklamasını diğer bir ayetin dilinden duymak gerekir. Bazı ayetlerin tefsiri başka ayetlerin tanıklığıyla kemale ermektedir. Nitekim Hz. Ali (a.s) bu konuda da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Siz, Allah&rsquo;ın kitabıyla ger&ccedil;ekleri g&ouml;r&uuml;yor, hakikatleri s&ouml;yl&uuml;yor ve hakkı işitiyorsunuz. Kur&rsquo;an&rsquo;ın ayetlerinden bazıları diğerlerini destekler ve birbirbirlerine şahitlik eder. Onda Allah hakkında &ccedil;elişki yoktur, dostunu da Allah&rsquo;a muhalefet ettirmez.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a></p>\n\n<p>\n	Kur&rsquo;an ayetlerinin birbirine y&ouml;nelişi, konuşması, onaylaması ve birbirine şahit oluşunu, Kur&rsquo;an&rsquo;ın bir nur olduğunu ve her şeyi a&ccedil;ıkladığını bildiren Kur&rsquo;an ayetlerinden istifade ederek ispatlamak m&uuml;mk&uuml;nd&uuml;r. Zira işlerin ve diğer hususların nuru olan bir kitap, her şeyden &ouml;nce kendisini aydınlatacaktır. Diğer her şeyi aydınlatan kitap ise her şeyden &ouml;nce kendi kendini beyan etmektedir.</p>\n\n<h3>\n	7- Masumlar Kur&rsquo;an&rsquo;ı Kur&rsquo;an&rsquo;la Tefsir Etmenin Kemale Erdiricisidir:</h3>\n\n<p>\n	&nbsp;Kur&rsquo;an tefsirinde asıl metot ve yol, Kur&rsquo;an&rsquo;ı bizzat Kur&rsquo;an ile tefsir etmektir. Kur&rsquo;an metni, beşeri toplumları ismet ve taharet hanedanına (a.s) d&ouml;nd&uuml;rd&uuml;ğ&uuml; i&ccedil;in, masumların (a.s) s&uuml;nnetine d&ouml;n&uuml;ş, Kur&rsquo;an&rsquo;ı Kur&rsquo;an ile tefsir etmenin tamamlayıcısı ve kemale erdiricisidir. &Ouml;yle ki b&ouml;yle bir d&ouml;n&uuml;ş olmaksızın Kur&rsquo;an&rsquo;ın hakikati, Kur&rsquo;an&rsquo;ın yardımıyla dahi tefsir edilemez. Zira masumların (a.s) s&uuml;nnetine d&ouml;nmenin gerekliliğine delalet eden ilahi ayetlerden bazılarını bir kenara itmekle, Kur&rsquo;an ayetlerinden bazısı tefsir sahnesinden silinmektedir ve Kur&rsquo;an-ı Kerim&rsquo;in b&uuml;t&uuml;n ayetlerinin elastikiyeti ve delalet alışverişi ile birbiriyle uyum i&ccedil;inde değildir.</p>\n\n<p>\n	Bu y&uuml;zden Hz. Ali (a.s), en kamil &ouml;rnekleri masumlar (a.s) olan ilahi veliler hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Ş&uuml;phesiz Allah&rsquo;ın velileri o kimselerdir ki kitap onlarla bilinir; onlar Kitab&rsquo;ı bilirler; Kitap onlarla ayakta durur&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a></p>\n\n<h2>\n	Beş: Kur&rsquo;an&rsquo;ın Hedeflediği D&uuml;zenin İncelenmesi</h2>\n\n<p>\n	Evren, neden sonu&ccedil; ilişkisi esasına dayalıdır. Her fiilin hem bir faili hem de hedefi vardır. Yani hi&ccedil;bir fiil, fail olmaksızın tesad&uuml;fen meydana gelmez ve hi&ccedil;bir iş de hedefsiz değildir. Elbette işlerin nedenleri &ccedil;eşitlidir. Zira fiiller, &ccedil;eşitlilik i&ccedil;indedir. Aynı şekilde failler de farklıdır.</p>\n\n<p>\n	&nbsp;Bu kapsamlı kanundan hi&ccedil;bir fiil m&uuml;stesna değildir. Ger&ccedil;i failler etkilenme hususunda birbirinden farklılık i&ccedil;indedir. Zira bunlardan bazısının kendi varlıkları dışında &ouml;zel bir takım hedefleri olabilir. Bu &ouml;zel fiili yaparak kendisiyle hedefi arasında bir ilişki kurabilir. &Ouml;zel fiilden ibaret olan aracının yardımıyla kendi hedefine ulaşabilir. Bazısının ise kendi zatları dışında bir hedefleri yoktur. Dolayısıyla da o &ouml;zel fiili yapmakla kendisi ve fiili arasında bir ilişki kuramaz ve o &ouml;zel ilişkinin yardımıyla hedefine ulaşamaz.</p>\n\n<p>\n	B&ouml;yle bir varsayım, neden ve sonu&ccedil; d&uuml;zeninde m&uuml;mk&uuml;n olmaktan da &ouml;te bir zaruret arz etmektedir. Zira, varlıkların faili d&uuml;zen silsilesi, bizzat faile ulaşması gerektiği gibi &ndash;ki faili nedeni, zatının aynısıdır, faili mebdenin tamamlayıcılığına ihtiyacı yoktur. Hatta bizzat kendisi, bizzat faildir. Aynı zamanda kendisi de bizzat mevcuttur.- varlıkların hedefe dayalı d&uuml;zen silsilesi de, bizzat hedefsel bir başlangı&ccedil; noktasına ulaşmalıdır. Zira hedefsel nedenselliği, zatının aynısıdır ve hedefsel başlangıcın kemale erdirmesine ihtiyacı yoktur. Aksi taktirde, devir veya tesels&uuml;l s&ouml;z konusu olur. Bu esas &uuml;zere varlık d&uuml;zeninde bizzat hedefsel başlangıcın varlığı zaruridir.</p>\n\n<h3>\n	Allah, Varlıkların Hedefsel Mebdeidir.</h3>\n\n<p>\n	Tevhit, delilinden de anlaşıldığı &uuml;zere b&uuml;t&uuml;n zati kemalleri, zatının aynısı olan ve de t&uuml;m&uuml;yle sınırsız olan bizzat vacip varlık bir taneden fazla değildir. Bu esas &uuml;zere b&uuml;t&uuml;n eşyanın bizzat faili mebdei olan Allah, b&uuml;t&uuml;n her şeyin bizzat hedefsel mebdei konumundadır.</p>\n\n<p>\n	Her fail, herhangi bir işi bir kemale ulaşmak i&ccedil;in yapmaktadır. Ama mutlak ve sınırsız kemalin kendisi bir işi yapmak isterse, burada o işin hedefi, bizzat o faile yakınlığa ermek i&ccedil;indir; başka bir şey değil. O halde bu t&uuml;r yerlerde hedef, failin kendisidir; failden ayrı bir şey değil.</p>\n\n<p>\n	Bu a&ccedil;ıdan Allah, kendi kendisini ş&ouml;yle nitelendirmiştir:</p>\n\n<p>\n	&nbsp;&ldquo;Hem ilktir hem sondur; hem a&ccedil;ıktır hem gizlidir. O her şeyi bilir.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><strong><sup>[56]</sup></strong></sup></a></p>\n\n<p>\n	Sınırsız failin dışında varsayılan her şey, onun fiilidir; hedefi değil. Zira sınırsız fail, hem evveldir ve hem de her şeyin bizzat faili mebdeidir. Hem ahirdir ve hem de her şeyin bizzat hedefsel mebdeidir.</p>\n\n<h3>\n	Evren Ve Kur&rsquo;an&rsquo;ın Hedefsel Esası</h3>\n\n<p>\n	Tekvini Kur&rsquo;an olan varlık &acirc;leminin bir hedefe sahip olması ve aynı zamanda tedvini evren olan Kur&rsquo;an-ı Hekim&rsquo;in bir hedefe sahip olması, Allah&rsquo;ın g&uuml;zel isimlerinden iki ismi esasıncadır. Bu isimler, gani ve hekim isimleridir.</p>\n\n<p>\n	1- Allah mutlak ganidir, bu a&ccedil;ıdan hi&ccedil;bir şeyi kendi noksanlığını gidermek i&ccedil;in yapmamaktadır. Zira hi&ccedil;bir fakirliği yoktur ki varsayılan hedefi elde etmekle, hayali fakirliğini ortadan kaldırmış olsun. Aynı şekilde Allah, hi&ccedil;bir fiili başkalarına fayda versin diye de yapmamaktadır. &Ouml;yle ki başkasına fayda vermek, sınırsız kemallerden bir kemalin yoksunluğudur ve bu ulaşmakla o yoksun olduğu kemale ulaşmaktadır. Bu farz da batıldır. Zira mutlak kemal ve sınırsız fiiliyet olan Allah i&ccedil;in b&ouml;yle bir durum varsayılamaz.</p>\n\n<p>\n	Bu a&ccedil;ıdan Allah, ilmi ve ayni (reel) alemi ve hakeza tekvini ve tedvini Kur&rsquo;an&rsquo;ı ne faydalanmak i&ccedil;in ve ne de fayda ulaştırmak i&ccedil;in yaratmıştır. Hi&ccedil;bir kemal, fiil a&ccedil;ısından bizzat failine (Allah&rsquo;a) ulaşmaz, &ccedil;&uuml;nk&uuml; o sınırsız kemaldir.</p>\n\n<p>\n	2- Allah hekimdir. Bu a&ccedil;ıdan hi&ccedil;bir işi hikmetsiz, hedefsiz, menfaatsiz ve maslahatsız yapmaz. Zira b&uuml;t&uuml;n işleri hikmete dayalıdır ve faydalı sonu&ccedil;lara sahiptir. O sonu&ccedil;lar bizzat fiilin kendisine aittir. M&uuml;mk&uuml;n varlık olan Allah&rsquo;ın fiili ise, layık olan kemaline ulaşmaktadır. Kur&rsquo;an-ı Hekim bu konuda iki temel konuyu beyan etmiştir. Onlardan biri, alem ve Adem&rsquo;in hedefli sisteminden ibaret olan tekvini Kur&rsquo;an&rsquo;ın hedeflerini beyan etmektir ve diğeri ise Allah&rsquo;ın salt ihtiya&ccedil;sızlığını beyan etmektir. Şimdi bu iki konuya kısaca işaret etmeye &ccedil;alışacağız.</p>\n\n<h3>\n	Evrenin Yaratılış Hedefi</h3>\n\n<p>\n	Birinci konu hakkında Kur&rsquo;an-ı Kerim, evrendeki d&uuml;zenin yaratılışının hedefinin bir taraftan insanın tevhide ermesi olduğunu beyan etmektedir.</p>\n\n<p>\n	&ldquo;Allah, yedi g&ouml;ğ&uuml; ve yerden de onların benzerini yarattı. Emir, bunların arasında durmadan iner; sizin ger&ccedil;ekten Allah&#39;ın her şeye g&uuml;&ccedil; yetirdiğini ve ger&ccedil;ekten Allah&#39;ın ilmiyle her şeyi sarıp-kuşattığını bilip-&ouml;ğrenmeniz i&ccedil;in.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><strong><sup>[57]</sup></strong></sup></a></p>\n\n<p>\n	Ve diğer taraftan da Kur&rsquo;an-ı Kerim, insanın yaratılış hedefinin halis ibadet olduğunu bildirmektedir.</p>\n\n<p>\n	&ldquo;Ben, cinleri de, insanları da, yalnızca bana ibadet etsinler diye yarattım.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><strong><sup>[58]</sup></strong></sup></a></p>\n\n<p>\n	Birinci ayette insanın bilgisel boyutu ve teorik akıl hedefi g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Ama ikinci ayette insanın değersel boyutu ve pratik akıl hedefi m&uuml;lahaza edilmiştir ve b&ouml;ylece insanın kemali, doğru bir ilim ve salih amel sayesinde temin edilmektedir.</p>\n\n<p>\n	İkinci konu, Allah&rsquo;ın zati zenginliğidir. Allah, her varlıktan ve de imkani v&uuml;cuda ait olan her t&uuml;rl&uuml; faydadan m&uuml;stağnidir. Nitekim ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Musa demişti ki: &laquo;Eğer siz ve yery&uuml;z&uuml;ndekilerin t&uuml;m&uuml; k&uuml;fredecek olsanız bile ş&uuml;phesiz Allah hi&ccedil; bir şeye muhta&ccedil; değildir, &ouml;v&uuml;lm&uuml;şt&uuml;r.&raquo;&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><strong><sup>[59]</sup></strong></sup></a></p>\n\n<p>\n	Yani inkarcı toplumun itikadi k&uuml;fr&uuml; &ndash;ki insanların bilgi ve teorik noksanlığına d&ouml;nmektedir- ve değersel ve pratik aklının olmamasına d&ouml;nen pratik k&uuml;fr&uuml;, salt zengin olan Allah&rsquo;a hi&ccedil;bir zarar vermemektedir. O halde eğer insan, halis ibadet ve marifeti talep etmezse, Allah&rsquo;ın hedefine ulaşmaktan mahrum olduğu ve bu y&uuml;zden de kemale sahip olmadığı s&ouml;ylenemez. Aksine s&ouml;ylemek gerekir ki insan, kendi k&ouml;t&uuml; davranışları sebebiyle beklenilen kemaline ulaşmamaktadır.</p>\n\n<h3>\n	Hz. Ali&rsquo;nin (A.S) S&ouml;zlerinde İnsanın Hedefli Oluşu</h3>\n\n<p>\n	Hz. Ali (a.s) Nehc&rsquo;&uuml;l- Belağa&rsquo;da insan ve alemin hedefliliği hususunda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;&Ccedil;&uuml;nk&uuml; şanı y&uuml;ce olan Allah sizi boş yere yaratmadığı gibi, başıboş bırakıp bilgisizliğe ve k&ouml;rl&uuml;ğe de atmadı.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><sup>[60]</sup></sup></a></p>\n\n<p>\n	Hakeza Nehc&rsquo;&uuml;l- Belağa&rsquo;da ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&nbsp;&ldquo;Onlara kolay olanı teklif etti; zor olanla y&uuml;k&uuml;ml&uuml; tut&shy;madı; aza, &ccedil;ok şeyle karşılık verdi; mağlup olduğundan O&rsquo;na karşı isyan edilememiş; icbarla da emrine uyulmamış; peygam&shy;berleri oyun olsun diye g&ouml;ndermemiş; Kitab&rsquo;ı kullarına abes olarak indirmemiş; g&ouml;kleri, yeri ve ikisi arasında bulunanları da boş yere yaratmamıştır: <strong>&ldquo;İşte bu kafir olanların zannıdır&hellip;</strong>&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><sup>[61]</sup></sup></a></p>\n\n<h3>\n	Kur&rsquo;an-I Kerim&rsquo;in Risaletinin Hedefler Sistemini A&ccedil;ıklaması</h3>\n\n<p>\n	Kur&rsquo;an&rsquo;ın hedefler sisteminin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;n a&ccedil;ıklanmasından sonra sıra, Kur&rsquo;an&rsquo;ın risaleti ve hedefsel d&uuml;zenini a&ccedil;ıklamaya gelmiştir. Nehc&rsquo;&uuml;l- Belağa&rsquo;da M&uuml;minlerin Emiri Hz. Ali&rsquo;den (a.s) nakledilen bir&ccedil;ok s&ouml;zler, a&ccedil;ık bir şekilde veya işaretle, Kur&rsquo;an-ı Kerim&rsquo;in risaletinden bahsetmektedir. Onlardan bazısı şunlardır:</p>\n\n<p>\n	1- &ldquo;M&uuml;nezzeh olan Allah, hayrı ve şerri a&ccedil;ıklayan, doğru yolu g&ouml;steren kitabı indirdi.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><sup>[62]</sup></sup></a></p>\n\n<p>\n	Hayır ve şer kavramlarının &ccedil;ok geniş anlamları vardır. İnsanın bireysel ve toplumsal hayatının t&uuml;m boyutlarını kapsamaktadır. Hidayet, marifet, ilim, ilme davet, adab-ı muaşeret ve doğru ge&ccedil;im gibi b&uuml;t&uuml;n kavramlar, hayrın &ouml;rneklerindendir ve Kur&rsquo;an&rsquo;ın risaleti de bunları a&ccedil;ıklamaktır.</p>\n\n<p>\n	2- &ldquo;Bu Kur&rsquo;an&rsquo;ın; &ouml;ğ&uuml;d&uuml;n&uuml;n aldatmayan, saptırmayıp doğru yolu g&ouml;steren, s&ouml;z&uuml;nde yalan olmayan bir nasihat&ccedil;ı olduğunu bilin&hellip; Kur&rsquo;an&rsquo;a uy&shy;madan &ouml;nce de zenginlik gelmeyeceğini bilin&hellip; &Ccedil;&uuml;nk&uuml; o; k&uuml;f&uuml;r, nifak, azgınlık ve sapıklık gibi en b&uuml;y&uuml;k dertlere devadır.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n<p>\n	Bu hadis esasınca da Kur&rsquo;an&rsquo;ın risaleti, ameli ve ilmi ihtiya&ccedil;ların t&uuml;m&uuml;n&uuml; gidermek ve bu ikisinin mahrumiyetinden kaynaklanan dertlere ila&ccedil; olmaktadır ki bunlar da insanların d&uuml;nya ve uhrevi hayatının mutluluğunu teminde etkilidir.</p>\n\n<p>\n	3- &ldquo;Kur&rsquo;an, ayırandır, mizah kitabı değildir. Kur&rsquo;an adil s&uuml;nneti dile getirendir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n<p>\n	Bu rivayet esasınca da Kur&rsquo;an-ı Kerim&rsquo;in risaleti, hak ve batılı ayırt etmektir. Bu; ilmi ve ameli t&uuml;m işlerde, insanın bireysel ve toplumsal hayatında ge&ccedil;erlidir. Hakeza Kur&rsquo;an, b&uuml;t&uuml;n bu boyutlarda, adil bir metodu insanlara sunmaktadır.</p>\n\n<p>\n	4- &ldquo;Daha sonra Kitab&rsquo;ı indirdi&hellip; alim&shy;lerin susuzluğunu giderici ve anlayış, kavrayış sahibi kalplere bahar kıldı.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[65]</sup></sup></a></p>\n\n<p>\n	Bu hadis de, a&ccedil;ık bir şekilde Kur&rsquo;an&rsquo;ın marifet boyutundaki risaletine delalet etmektedir.</p>\n\n<p>\n	5- &ldquo;Lakin ben ondan haber vereyim size; geleceğin bilgisi, ge&ccedil;mişe ait haberler, derdinizin ilacı, aranız&shy;daki d&uuml;zenin gerektir&shy;diği her şey ondadır.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[66]</sup></sup></a></p>\n\n<p>\n	Bu rivayet esasınca da insanın bireysel ve toplumsal dertlerine derman olmak ve &ccedil;eşitli boyutlara sahip olan insanların toplumsal hayatını d&uuml;zenlemek de Kur&rsquo;an-ı Kerim&rsquo;in risaletidir.</p>\n\n<p>\n	6- &ldquo;Sizden &ouml;ncekilerin ve sizden sonrakilerin ve sizin aranızda olan şeylerin h&uuml;km&uuml; Kur&rsquo;an&rsquo;da yer almıştır.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><sup>[67]</sup></sup></a></p>\n\n<p>\n	Ge&ccedil;en rivayetin i&ccedil;eriğinin bir benzerini ifade etmektedir. Şimdi de hidayet, marifet, muaşeret ve insanların ge&ccedil;imi hakkındaki Kur&rsquo;an-ı Kerim&rsquo;in risaletlerinin bazısını kısaca a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<h3>\n	1- Hidayet Hususunda Kur&rsquo;an&rsquo;ın Risaleti</h3>\n\n<p>\n	&nbsp;Salik insan, ebedi mutluluğa doğru hareket etmektedir.</p>\n\n<p>\n	&nbsp;&ldquo;Ey insan, ger&ccedil;ekten sen, hi&ccedil; durmaksızın Rabbine doğru bir &ccedil;aba harcayıp durmaktasın; sonunda O&#39;na varacaksın.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><strong><sup>[68]</sup></strong></sup></a></p>\n\n<p>\n	Hi&ccedil;bir hareket; yol, yoldaş, azık, &ouml;nder ve kılavuz olmaksızın m&uuml;mk&uuml;n değildir. Aynı şekilde adı ge&ccedil;en hususlar, itibari veya maddi ve hakiki yollardadır ve de onların birbirinden ayrılması m&uuml;mk&uuml;nd&uuml;r. Ama ilahi ve hakiki yolda yol, yolcunun i&ccedil;inin dışında olmadığından ve hareketi de t&uuml;m&uuml;yle varlığından sayılan hak ile ahlak ve ameller hususunda olduğundan ve yakın bir gelecekte de halden meleke haline d&ouml;n&uuml;şt&uuml;ğ&uuml;nden bu ayrılık d&uuml;ş&uuml;n&uuml;lemez. Yani yol, yolcu, yoldaş, azık, yol arasındaki konak yerleri ve yolun sonu t&uuml;m&uuml;yle birdir. M&uuml;nezzeh olan Allah, masum peygamberleri vasıtasıyla bunları onlara &ouml;ğretmekte, onları tezkiye etmektedir. Allah&rsquo;ın mukaddes zatından başka hi&ccedil; kimse, insanları hidayete layık değildir. Zira diğerleri, kılavuzun hidayeti olmaksızın bizzat hidayete ermiş olamazlar. Zatı gereği hidayete ermemiş olan ve hidayete muhta&ccedil; olan bir kimse de başkalarına hidayet edemez. Lakin m&uuml;nezzeh olan Allah zatı gereği hidayet olduğu i&ccedil;in Allah&rsquo;ın t&uuml;m işleri de başkasının emri olmaksızın doğru yol &uuml;zeredir.</p>\n\n<p>\n	&ldquo;Muhakkak ki, benim Rabbim dosdoğru bir yol &uuml;zerinedir.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><strong><sup>[69]</sup></strong></sup></a></p>\n\n<p>\n	Diğerlerinin hidayet hakkı ise sadece Allah&rsquo;a mahsustur.</p>\n\n<p>\n	&ldquo;Acaba insanları ger&ccedil;eğe ileten mi uyulmaya daha layıktır, yoksa başkasının kılavuzluğundan yararlanmadık&ccedil;a doğru yolu kendi kendine bulamayan mı?&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><strong><sup>[70]</sup></strong></sup></a></p>\n\n<h3>\n	2- Marifet Hususunda Kur&rsquo;an&rsquo;ın Risaleti</h3>\n\n<p>\n	&nbsp;M&uuml;messil ilim olan Kur&rsquo;an, her şeyden &ouml;nce beşeri toplumları ilime davet etmektedir. Zira ilmi bakış a&ccedil;ısı sermayesiyle hidayet ışıkları aydınlanmaktadır. Zira her ne kadar <strong>&ldquo;b&uuml;t&uuml;n &acirc;lemlere bir sakındırıcı olsun(diye).</strong>&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[71]</sup></sup></a> Ayeti gereğince Kur&rsquo;an, alemlerin m&uuml;jdelenmesi ve uyarılması hususunda kılavuzluk etse de, onlardan en &ccedil;ok faydalanan kimseler cehennem ateşinin alevlerinden korkan kimselerdir.</p>\n\n<p>\n	&nbsp;&ldquo;Sen, ancak O&#39;ndan korkanı uyaransın.&rdquo; <a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><strong><sup>[72]</sup></strong></sup></a></p>\n\n<p>\n	Cehennem ateşinden korkan kimseler ise &ccedil;ok değillerdir. Onlardan en &ouml;nemlileri ise M&uuml;nezzeh olan Allah hakkında irfana ermiş ve de ilahi h&uuml;k&uuml;m ve hikmetleri bilen alimleridir.</p>\n\n<p>\n	&nbsp;&ldquo;Kulları i&ccedil;inde ancak &acirc;limler Allah&#39;tan (gereğince) korkar.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><strong><sup>[73]</sup></strong></sup></a></p>\n\n<p>\n	Onlar Allah&rsquo;a inandıkları ve Allah&rsquo;tan korktukları i&ccedil;in meleklerle arkadaşlığa layık olmuşlar ve ilahi marifetlerin en se&ccedil;kini olan tevhid sahnesinde şehadet (m&uuml;şahede) makamına erişmişlerdir. Onların şehadeti eda etmesi g&ouml;n&uuml;l sahiplerinin kalp kulağıyla işitilmiştir. Onlar bir olan Allah&rsquo;ın imza ve teyit m&uuml;hr&uuml;n&uuml; yanlarında taşımaktadırlar.</p>\n\n<p>\n	&ldquo;Allah, adaleti ayakta tutarak (delilleriyle) şu hususu a&ccedil;ıklamıştır ki, kendisinden başka il&acirc;h yoktur. Melekler ve ilim sahipleri de (bunu ikrar etmişlerdir. Evet) mutlak g&uuml;&ccedil; ve hikmet sahibi Allah&#39;tan başka il&acirc;h yoktur.&rdquo; <a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><strong><sup>[74]</sup></strong></sup></a></p>\n\n<h3>\n	3- Muaşeret Hususunda Kur&rsquo;an&rsquo;ın Risaleti</h3>\n\n<p>\n	&Ccedil;oğul edatında ifade edilen Kur&rsquo;ani hitaplar, insanları birleşmeye davet etmektedir. Toplumu sorumlu kılmaktadır ve toplumsal davranışlarda insanlara, insani kerametlerle uyum i&ccedil;inde olan ve insanın en g&uuml;zel şekilde yaratılmış olmasıyla uygun olan bir takım adap ve s&uuml;nnetler &ouml;ğretmektedir.</p>\n\n<p>\n	Bu a&ccedil;ıdan Kur&rsquo;an, b&uuml;t&uuml;n sıkıntı verici ve ayrılık yaratıcı sıfatları kınamış ve sevgi doğuran ve birleştiren b&uuml;t&uuml;n faziletleri ise &ouml;vm&uuml;şt&uuml;r. İslam; ırk, kabile, zaman, iklim ve benzeri ihtilafları sadece birbirini tanıma vesilesi olarak sınırlandırmaktadır; &ouml;v&uuml;nme vesilesi olarak değil.</p>\n\n<p>\n	Kur&rsquo;an &ouml;v&uuml;nmeyi, sadece b&ouml;b&uuml;rlenmeyi, g&uuml;nah işlemeyi, makam d&uuml;şk&uuml;nl&uuml;ğ&uuml;n&uuml;, kibirlenmeyi, insanlardan kendini &uuml;st&uuml;n g&ouml;rmeyi ve diğer g&uuml;nahları terk etmek olarak kabul etmektedir.</p>\n\n<p>\n	<strong>İnsani Muaşeret</strong></p>\n\n<p>\n	Kur&rsquo;an, insanlarla muaşeret adabını sadece İslami kardeşlik alanında,</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz m&uuml;minler kardeştir&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><strong><sup>[75]</sup></strong></sup></a></p>\n\n<p>\n	Emri gereğince M&uuml;sl&uuml;manlar arasında kardeşliği ve eşitliği ihya etmekle kalmamakta, evrensel olduğu hasebiyle b&uuml;t&uuml;n beşeri toplumlar arasında insani sefa ve samimiyetin faydalı olduğunu kabul etmektedir. Kur&rsquo;an esasınca bir şahıs veya grup, fitnenin ev yakıcı ve ham hayalini taşımadığı ve kalbinde zulm&uuml;n soğukluğunu bulundurmadığı m&uuml;ddet&ccedil;e, bu kimselerle adalet &uuml;zere muamele etmek gerekir. T&uuml;m insanlara karşı adalete riayet ederek karşılıklı saygı esasına dayalı bir muaşerette bulunmak icab eder.</p>\n\n<p>\n	&ldquo;Allah, din uğrunda sizinle savaşmayan, sizi yurdunuzdan &ccedil;ıkarmayan kimselere iyilik yapmanızı ve onlara karşı adil davranmanızı yasak kılmaz; doğrusu Allah adil olanları sever.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><strong><sup>[76]</sup></strong></sup></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;zel ve Sevgi Dolu Muaşeret</strong></p>\n\n<p>\n	İnsan, <strong>&ldquo;en g&uuml;zel&rdquo;</strong><a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[77]</sup></sup></a> şekilde yaratılmıştır. B&ouml;ylesine terbiye olmuş bir varlığa karşı da en g&uuml;zel şekilde davranmak gerekir. Allah-u Teala Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;İnanan kullarıma s&ouml;yle, en g&uuml;zel şekilde konuşsunlar. Doğrusu şeytan aralarını bozmak ister.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><strong><sup>[78]</sup></strong></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;İnsanlara g&uuml;zel s&ouml;z s&ouml;yleyin.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><strong><sup>[79]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayette yer alan g&uuml;zel s&ouml;zden maksat, lafzi muaşeret değildir. Aksine mutlak davranış ve muaşereti kapsamaktadır. Ger&ccedil;i İslam sınırlarına yapılan b&uuml;t&uuml;n saldırıları def etmek, d&uuml;şmana karşı koymak ve her t&uuml;rl&uuml; d&uuml;şman saldırısına karşı direnmek gerekir. Lakin eğer İslam sahası dahilinde herhangi bir d&uuml;şmanlık ve ihtilaf ortaya &ccedil;ıkacak olursa, zahirde d&uuml;şman sayıldığı i&ccedil;in M&uuml;sl&uuml;man kardeşi ortadan kaldırmaya &ccedil;alışmak doğru değildir. Onu değil, onunla d&uuml;şmanlığı ortadan kaldırmak gerekir. D&uuml;şmanı def etmek zor bir iş değildir, ama d&uuml;şmanlığı ortadan kaldırmak ve yeniden dostluğa y&ouml;nelmek sadece salih ve bilgin insanların sanatıdır.</p>\n\n<p>\n	&ldquo;İyilik ve fenalık bir değildir. Ey inanan kişi: Sen, fenalığı en g&uuml;zel şekilde sav; o zaman, seninle arasında d&uuml;şmanlık bulunan kişinin yakın bir dost gibi olduğunu g&ouml;r&uuml;rs&uuml;n.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><strong><sup>[80]</sup></strong></sup></a></p>\n\n<p>\n	Bu esas &uuml;zere İslam sahası da aile sahasını andırmaktadır ve sevgi ve muhabbet &uuml;zere hareket etmektedir ki s&uuml;rekli bu alanda aileye karşı doğru bir muaşeret daveti yapılmaktadır.</p>\n\n<p>\n	&ldquo;Onlarla iyi ge&ccedil;inin.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><strong><sup>[81]</sup></strong></sup></a></p>\n\n<p>\n	İnsanların birleşmesi veya ayrılması da ihsan ve l&uuml;tuf esasına dayalı olmalıdır.</p>\n\n<p>\n	&ldquo;Ya iyilikle tutma ya da iyilik yaparak bırakmadır.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><strong><sup>[82]</sup></strong></sup></a></p>\n\n<p>\n	B&uuml;y&uuml;klere karşı saygı g&ouml;stermek de bu ayet-i kerimede a&ccedil;ık bir şekilde emredilmiştir.</p>\n\n<p>\n	&nbsp;&ldquo;Eğer ikisinden biri veya her ikisi, senin yanında iken ihtiyarlayacak olursa, onlara karşı &laquo;Of&raquo; bile demeyesin, onları azarlamayasın. İkisine de hep tatlı s&ouml;z s&ouml;yleyesin.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><strong><sup>[83]</sup></strong></sup></a></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de yer alan esaslara g&ouml;re de b&uuml;y&uuml;k insanlara karşı sevgi g&ouml;stermek, s&uuml;rekli olarak akıl sahiplerinin hayatında yer alan bir hususiyet olmuştur ve akıl sahibi kimseler, b&uuml;y&uuml;klerine karşı s&uuml;rekli olarak akıl ve merhamet &uuml;zere davranmışlardır.</p>\n\n<p>\n	<strong>Hukuki Muaşeret</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re insani toplumda hukuki muaşeret adabı, eşit ve karşılıklı bir adalet esasına dayalı olmalıdır. Bu a&ccedil;ıdan adaleti emrettiği gibi adaletsizliğe tahamm&uuml;l etmeyi de reddetmektedir ve zulm&uuml; yasakladığı an, zulme teslim olmayı da yasaklamaktadır. Bu konunun &ouml;nemi, Kur&rsquo;an-ı Kerim&rsquo;de yer alan bir&ccedil;ok ayetin metninde de yer almıştır. Zira bazı ayetler, b&uuml;t&uuml;n Peygamberlerin mesajını adalet olarak ifade etmektedir.</p>\n\n<p>\n	&nbsp;&ldquo;And olsun ki peygamberlerimizi belgelerle g&ouml;nderdik; insanların doğru hareket etmeleri i&ccedil;in peygamberlere kitap ve &ouml;l&ccedil;&uuml; indirdik.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\"><sup><strong><sup>[84]</sup></strong></sup></a></p>\n\n<p>\n	Bazı ayetler de şu ger&ccedil;eğe &ouml;nemle vurgu yapmaktadır ki, tam ve kamil bir hazırlık olmadığı m&uuml;ddet&ccedil;e adaleti icra edebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bu a&ccedil;ıdan adaleti yerine getirmek i&ccedil;in ayağa kalkmak yeterli değildir. Bu konuda b&uuml;y&uuml;k bir &ccedil;aba i&ccedil;inde olmak gerekir.</p>\n\n<p>\n	&nbsp;&ldquo;Ey iman edenler! Allah i&ccedil;in hakkı ayakta tutan, adaletle şahitlik eden kimseler olun.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\"><sup><strong><sup>[85]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Ey iman edenler! Adaleti ayakta tutan, yalnız Allah i&ccedil;in şahitlik eden kimseler olunuz.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\"><sup><strong><sup>[86]</sup></strong></sup></a></p>\n\n<p>\n	Olumsuzluk y&ouml;n&uuml;nde s&ouml;z s&ouml;yleyen ve adaleti emretmenin yanı sıra zul&uuml;mden de sakındıran diğer bazı ayetler ise, zulmetmek ve zulm&uuml; kabul etmek arasındaki farkı uygun g&ouml;rmemektedir ve zulm&uuml; kabul etmenin de kınanmış zul&uuml;m gibi olduğunu dile getirmektedir ve her iki &ccedil;irkin hasleti de reddetmektedir.</p>\n\n<p>\n	&ldquo;Ne haksızlık etmiş ne de haksızlığa uğramış olursunuz.&rdquo;<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\"><sup><strong><sup>[87]</sup></strong></sup></a></p>\n\n<p>\n	<strong>Kabiliyetlerin Farklılık Sırrı</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, kabiliyetleri, bir imtihan ortamı olarak saymakta, toplumsal işlerin adil bir şekilde dağılımına vesile kabul etmekte, toplum bireylerinin karşılıklı egemenlik haklarını d&uuml;zenleme aracı bilmektedir. Aynı zamanda her t&uuml;rl&uuml; aşağılamak, insanların haysiyetini lekelemek ve tek y&ouml;nl&uuml; kullanım ve s&ouml;m&uuml;r&uuml;y&uuml; reddetmektedir.</p>\n\n<p>\n	&nbsp;&ldquo;Size verdiği (nimetler) hususunda sizi denemek i&ccedil;in kiminizi kiminizden derecelerle &uuml;st&uuml;n kılan O&#39;dur.&rdquo;<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\"><sup><strong><sup>[88]</sup></strong></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Birbirlerine iş g&ouml;rd&uuml;rmeleri i&ccedil;in kimini kimine derecelerle &uuml;st&uuml;n kıldık; Rabbinin rahmeti, onların biriktirdikleri şeylerden daha iyidir.&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\"><sup><strong><sup>[89]</sup></strong></sup></a></p>\n\n<p>\n	Zikredilen ayetlerden de anlaşıldığı &uuml;zere b&uuml;t&uuml;n ilahi ihsanlar ve hediyeler, Allah&rsquo;ın kulları i&ccedil;in bir imtihan vesilesidir; bir takım sıfatlara sahip olanları y&uuml;celtmek ve olmayanları aşağılamak i&ccedil;in değil. B&uuml;t&uuml;n bu ilahi ihsanların hedefi, toplumsal g&ouml;revleri adil bir şekilde b&ouml;l&uuml;şt&uuml;rmek i&ccedil;indir. Dolayısıyla da,</p>\n\n<p>\n	&nbsp;&ldquo;Ey inananlar! Bir topluluk bir diğerini alaya almasın, belki de onlar kendilerinden daha iyidirler.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\"><sup><strong><sup>[90]</sup></strong></sup></a></p>\n\n<p>\n	Ayeti kerimesi de, her t&uuml;rl&uuml; b&ouml;b&uuml;rlenmeyi ve aşağılamayı reddetmektedir. B&uuml;t&uuml;n herkesin birbirine karşılıklı saygı g&ouml;stermesini gerekli g&ouml;rmektedir. B&ouml;ylece insanın y&uuml;celiğini temin etme sayesinde toplumsal muaşeret, &ldquo;erdemli şehir&rdquo; &uuml;lk&uuml;s&uuml;n&uuml; ger&ccedil;ekleştirmeye ortam sağlamaktadır.</p>\n\n<p>\n	<strong>Toplum Sorumlularının G&ouml;revi</strong></p>\n\n<p>\n	Erdem şehrinde vatandaşların g&uuml;zel muaşerette bulunması, sorumlulukları &ouml;l&ccedil;&uuml;s&uuml;ncedir. Bu a&ccedil;ıdan toplumun &ouml;nemli sorumlularının g&ouml;revi, bu konuda diğerlerinden daha fazladır. Nitekim Musa Kelim ve Harun&rsquo;a (a.s) dini yumuşak bir şekilde tebliğ etmeleri emredilmiştir.</p>\n\n<p>\n	&nbsp;&ldquo;Ona yumuşak s&ouml;z s&ouml;yleyin, umulur ki o &ouml;ğ&uuml;t alıp-d&uuml;ş&uuml;n&uuml;r ya da i&ccedil;i titrer-kokar.&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\"><sup><strong><sup>[91]</sup></strong></sup></a></p>\n\n<p>\n	Ger&ccedil;i sonunda Firavun, kendi k&ouml;t&uuml; tercihi sebebiyle denizin sularına g&ouml;m&uuml;ld&uuml; ve etrafında bulunan taassup sahibi kimseler de onunla birlikte boğuldular.</p>\n\n<p>\n	&ldquo;Deniz de onları i&ccedil;ine alıverdi, hem de ne alış!&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\"><sup><strong><sup>[92]</sup></strong></sup></a></p>\n\n<p>\n	Aynı şekilde Peygamber-i Ekrem&rsquo;e (s.a.a) de davranışlarında m&uuml;tevazi ve merhametli olması ve muaşeret hususunda yumuşak davranması emredilmiştir.</p>\n\n<p>\n	&ldquo;Allah&#39;ın rahmetinden dolayı, sen onlara karşı yumuşak davrandın. Eğer kaba ve katı kalpli olsaydın, ş&uuml;phesiz etrafından dağılır giderlerdi.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\"><sup><strong><sup>[93]</sup></strong></sup></a></p>\n\n<p>\n	Başkalarının g&ouml;r&uuml;ş&uuml;ne saygı g&ouml;stermenin zımnında toplumun birliği, iş bilir g&uuml;&ccedil;lerin kazanımı, g&ouml;r&uuml;ş sahipleri arasında bir uyum icad etmek ve son kararın doğruluğu i&ccedil;in g&uuml;zel bir vesile olan meşveret akımı da bu bağlamda d&uuml;ş&uuml;n&uuml;lmelidir ve Peygamber-i Ekrem (s.a.a) bu ama&ccedil;la memur kılınmıştır.</p>\n\n<p>\n	Nitekim Peygamber-i Ekrem&rsquo;in (s.a.a) sireti de m&uuml;nezzeh olan Allah&rsquo;ın tavsiyesi &uuml;zere m&uuml;minlere karşı kanatlarını germek ve m&uuml;tevazi olmak olmuştur.</p>\n\n<p>\n	&nbsp;&ldquo;Sana uyan m&uuml;minlere (merhamet) kanadını indir.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\"><sup><strong><sup>[94]</sup></strong></sup></a></p>\n\n<p>\n	Ama buna rağmen Peygamber-i Ekrem&rsquo;in (s.a.a) tağutlar karşısında kesinlik g&ouml;stermesi ve su&ccedil;lular karşısında beri olduğunu ilan etmesi de İslam&rsquo;ın unutulmayacak s&uuml;nnetlerinden biridir.</p>\n\n<p>\n	&ldquo;Eğer sana isyan edecek olurlarsa, artık de ki: &laquo;Ger&ccedil;ekten ben, sizin yapmakta olduklarınızdan uzağım.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\"><sup><strong><sup>[95]</sup></strong></sup></a></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de kanatlarını germek, bazen k&uuml;&ccedil;&uuml;kl&uuml;k ve itaatkarlık izharıyla birlikte yer almıştır. Tıpkı &ccedil;ocuğun babası veya annesi karşısında g&ouml;sterdiği halet gibi.</p>\n\n<p>\n	&nbsp;&ldquo;Onlara acıyarak al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k kanatlarını ger.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\"><sup><strong><sup>[96]</sup></strong></sup></a></p>\n\n<p>\n	Bazen de yumuşaklık, merhamet ve şefkat g&ouml;stergesidir. Tıpkı o ilahi &ouml;nderin memur olduğu şey gibi.</p>\n\n<p>\n	<strong>Muaşeretin İyileşme Yolu</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in muaşeret adabının iyileşmesi hususundaki risaletlerinin biri de &uuml;st&uuml;n ve ger&ccedil;ek medeniyete sahip bir toplum oluşturmak ve b&ouml;yle bir topluma karşı h&uuml;sn- &uuml; zan i&ccedil;inde olmayı emretmektir. Ger&ccedil;i g&uuml;nah toplumunda bireylerin ilk g&ouml;revi, h&uuml;sn- &uuml; niyet i&ccedil;inde olmak değildir. Ama salih bir toplumda ilk emredilen şey, diğerlerine karşı h&uuml;sn- &uuml; zan ve iyimserlik i&ccedil;inde olmaktır.</p>\n\n<p>\n	&ldquo;Zannın &ccedil;oğundan sakının, zira zannın bir kısmı g&uuml;nahtır.&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\"><sup><strong><sup>[97]</sup></strong></sup></a></p>\n\n<h2>\n	Sonu&ccedil;</h2>\n\n<p>\n	Sonu&ccedil; olarak Kur&rsquo;an&rsquo;a &ouml;nem vermek, sınırları korumak ve ilahi kanunları icra etmenin &ouml;nemi hususunda birka&ccedil; hadis nakletmek ve b&ouml;ylece Kur&rsquo;an&rsquo;la haşr olmak ve Kur&rsquo;an&rsquo;la birlik oluşturmak i&ccedil;in bir &ccedil;aba g&ouml;stermek istiyoruz.</p>\n\n<p>\n	Hz. Ali (a.s) bu hususlarda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	1- &ldquo;Kur&rsquo;an&#39;ı &ouml;ğrenin, &ccedil;&uuml;nk&uuml; o s&ouml;zlerin en g&uuml;zelidir. Onda anla&shy;yışınızı derinleştirip kavrayışınızı genişletin. &Ccedil;&uuml;nk&uuml; o g&ouml;n&uuml;llerin baharıdır. Nuruyla şifa bulun, zira o g&ouml;ğ&uuml;slerin şifasıdır. Onu en g&uuml;zel okuyuşla okuyun. &Ccedil;&uuml;nk&uuml; o kıssaların en faydalısıdır&rdquo; <a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\"><sup><sup>[98]</sup></sup></a></p>\n\n<p>\n	2- &ldquo;Kur&rsquo;an&rsquo;ı ihya etmek ona topluca sarılmaktır. Onu &ouml;ld&uuml;rmek ise ondan uzaklaşmaktır.&rdquo; <a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\"><sup><sup>[99]</sup></sup></a></p>\n\n<p>\n	3- &ldquo;Sarılıp tutanı koruyan ve asılanı kurtaran Allah&rsquo;ın kitabına sarılın.&rdquo; <a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\"><sup><sup>[100]</sup></sup></a></p>\n\n<p>\n	4- &ldquo;Kur&rsquo;an&rsquo;la oturup kalkan kimse bir artma ve bir de eksilme ile kalkar: Hidayetinde artma, k&ouml;rl&uuml;ğ&uuml;nde eksilme olur. Kur&rsquo;an&rsquo;a uyduktan sonra yoksulluk, Kur&rsquo;an&rsquo;a uymadan &ouml;nce de zenginlik gelmeyeceğini bilin.&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\"><sup><sup>[101]</sup></sup></a></p>\n\n<p>\n	5- &ldquo;Allah hi&ccedil; kimseye Kur&rsquo;anda yer alan konular gibi başka bir şeyle &ouml;ğ&uuml;t vermemiştir... Kalp ve fikir i&ccedil;in Kur&rsquo;andan başka bir cila bulmak m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\"><sup><sup>[102]</sup></sup></a></p>\n\n<p>\n	6- &ldquo;Allah i&ccedil;in, Allah i&ccedil;in Kur&rsquo;an&rsquo;a uyun; onunla amel etmede baş&shy;kası sizden &ouml;nde olmasın.&rdquo; <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\"><sup><sup>[103]</sup></sup></a></p>\n\n<p>\n	7- &ldquo;Evladın baba &uuml;zerindeki hakkı ise ona g&uuml;zel isim vermesi, onu g&uuml;zel terbiye etmesi ve ona Kur&#39;an&#39;ı &ouml;ğretmesidir.&rdquo; <a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\"><sup><sup>[104]</sup></sup></a></p>\n\n<p>\n	Ge&ccedil;miş konuların geneli bu hadislerin kısa bir a&ccedil;ıklaması sayıldığı i&ccedil;in bunları burada yeniden a&ccedil;ıklamaktan sakınıyoruz. Diğer Alevi konular Nebevi marifetlere bağlı olduğu gibi, Hz. Ali&rsquo;nin (a.s) bu b&ouml;l&uuml;mdeki tavsiyeleri de Resul-i Ekrem&rsquo;in (s.a.a) g&uuml;zel s&uuml;nnetine bağlıdır ki nitekim Peygamber&rsquo;in (s.a.a) buyurduğu gibi Kur&rsquo;an alimleri ve hafızları hem hayatlarında hem de &ouml;l&uuml;mlerinde diğerlerine oranla bir &uuml;st&uuml;nl&uuml;ğe sahiptirler. Zira Resul-i Ekrem (s.a.a) Yemen&rsquo;e bir heyet g&ouml;ndermek istediği zaman da aralarında en gen&ccedil; olanlarını emir olarak tayin etmiş ve kendisine bu konuda soru soran bir şahısa ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Bu Kur&rsquo;an k&acirc;risidir.&rdquo;<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\"><sup><sup>[105]</sup></sup></a></p>\n\n<p>\n	Hakeza Resul-i Ekrem (s.a.a) Uhud şehitlerini defnederken de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an hususunda diğerlerinden daha kapsamlı olanları diğerlerinden &ouml;nce mezara koyunuz.&rdquo;</p>\n\n<p>\n	Bu marifetler ışığında İmam Zeyn&rsquo;ul Abidin&rsquo;in (a.s) neden ş&ouml;yle buyurduğu anlaşılmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Doğu ve batı arasında olanlar &ouml;lse dahi Kur&rsquo;an benimle olduktan sonra asla dehşete kapılmam.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\"><sup><sup>[106]</sup></sup></a></p>\n\n<p>\n	Yani yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n insanlar zahiri bir &ouml;l&uuml;mle veya batıni bir &ouml;l&uuml;m ve k&uuml;f&uuml;rle &ouml;lseler ve insani makul hayatlarını dahi terk etseler dahi ben asla korkuya kapılmam. Elbette hidayet metni olan Kur&rsquo;an benimle olduğu taktirde asla korkuya kapılmam. Zira dehşete kapılmak yolunu kaybetme sebebiyledir. Yol adamı ise asla korkmaz, aksine s&uuml;rekli olarak yolunu kat etmekle meşgul olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Bakara, 31.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Bihar&rsquo;ul Envar, c. 16, s. 323</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Bihar&rsquo;ul Envar, c. 8, s. 27</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Al-i İmran suresi, 61.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Nehc&rsquo;ul Belağa, 147. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Nehc&rsquo;ul Belağa, 25. Mektup.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Nehc&rsquo;&uuml;l- Belağa, 182. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Nehc&rsquo;&ucirc;l Belağa, 46. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Nehc&rsquo;ul Belağa, 2. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Nehc&rsquo;ul Belağa, 2. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Nehc&rsquo;ul Belağa, 144. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Nehc&rsquo;ul Belağa, 154. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Nehc&rsquo;ul Belağa, 239. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Mustedreku&rsquo;l-Nehci&rsquo;l-Belağa, s. 183</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Nehc&rsquo;ul Belağa, 87. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Nehc&rsquo;ul Belağa, 109. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Nehc&rsquo;ul Belağa, 28. Mektup.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Nehc&uuml;&rsquo;l-Belağa, 186. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Ra&rsquo;d, 16.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Nehc&rsquo;&uuml;l- Belağa, 186. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 178. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> A&rsquo;raf, 143.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> A&rsquo;raf, 187.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> Şems, 3.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Leyl, 2.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> İsra, 12.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> Nur, 35.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Nehc&uuml;&rsquo;l-Belağa, 108. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Nehcu&rsquo;l-Belağa,&nbsp; 186. hutbe</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 147. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 179. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Nehc&uuml;&rsquo;l-Belağa, 222. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 161. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 198. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 33. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 1. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 91. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 91. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 147. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 183. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 91. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> Nehc&uuml;&rsquo;l-Belağa, 91. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> Biharu&rsquo;l-Envar, c. 1, s. 224</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Nisa, 59.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> Nehc&uuml;&rsquo;l-Belağa, 125. hutbe</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> Husus&rsquo;dan. Belli bir gaye i&ccedil;in kullanmak. Bir şey veya bir kimse i&ccedil;in ayırmak.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> Kayd&rsquo;dan Kayıt ve şarta bağlanma. Şart koşma. Bağlama.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> Nehc&uuml;&rsquo;l-Belağa, 125. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> Bir şeyin sonunu d&uuml;ş&uuml;nmek, tefekk&uuml;r etmek. M&uuml;debbir olmak, tedbirli olmak.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> Nehc&uuml;&rsquo;l-Belağa, 125. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> Z&uuml;mer, 23.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a>- Nisa, 82.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> Nehc&uuml;&rsquo;l-Belağa, 18. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> Nehc&uuml;&rsquo;l-Belağa, 133. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> Nehc&uuml;&rsquo;l-Belağa, 432. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> Hadid, 3.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> Talak, 12.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> Zariat, 56.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> İbrahim, 8.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> Nehc&uuml;&rsquo;l-Belağa, 86. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 78. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> Nehc&uuml;&rsquo;l-Belağa 167. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 176. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> Şerhu Gureri&rsquo;l-Hikem, c. 6, s. 207.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> Nehc&uuml;&rsquo;l-Belağa, 198. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> Nehc&uuml;&rsquo;l-Belağa,&nbsp; 158. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> Şerhu Gureri&rsquo;l-Hikem, c. 4, s. 409</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a> İnşikak, 6. &nbsp;</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a> Hud, 56.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a> Yunus, 35.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a> Furkan, 1.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a> Naziat, 45.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a> Fatır, 28.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a> Al- i İmran, 18.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a> Hucurat, 10.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a> M&uuml;mtehine, 8.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a> Tin, 4.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a> İsra, 53.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a> Bakara, 83.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a> Fussilet, 34.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a> Nisa, 19.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a> Bakara, 229.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a> İsra, 23.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a> Hadid, 25.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a> Maide, 8.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a> Nisa, 135.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a> Bakara, 279.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a> En&rsquo;am, 165.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a> Zuhruf, 32.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a> Hucurat, 11.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a> Ta-Ha, 44.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a> Ta-Ha, 78.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a> Al- i İmran, 159.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a> Şuara, 215.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a> Şuara, 216.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a> İsra, 24.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a> Hucurat, 12.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a> Nehc&uuml;&rsquo;l-Belağa, 110. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a> Nehc&uuml;&rsquo;l-Belağa, 127. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a> Nehc&uuml;&rsquo;l-Belağa, 156. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a> Nehc&uuml;&rsquo;l-Belağa, 176. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a> Nehc&uuml;&rsquo;l-Belağa, 176. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a> Nehc&uuml;&rsquo;l-Belağa, 47. Mektup.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a> Nehc&uuml;&rsquo;l-Belağa, 399. S&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a> Kenzu&rsquo;l-Ummal.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a> Usul-i Kafi, c. 2, s. 602.</p>\n	</div>\n</div>','Hz. Ali’nin (a.s) Sözlerinde Kur’an','','publish','closed','open','','hz-alinin-a-s-sozlerinde-kuran','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2998',0,'post','',0),(2999,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p style=\"text-align: right;\">\n	Muhammed Taki Misbah</p>\n\n<p style=\"text-align: right;\">\n	&Ccedil;eviri: Nuri D&ouml;nmez</p>\n\n<p>\n	İslam perspektifinde insani kemallerin ve ahlaki erdemlerin elde edilmesinin k&ouml;k&uuml; Allah&rsquo;a iman etmektir. Allah&rsquo;a inanmanın şartı ise bilgidir. O halde ihtiyari bir olgu ve aracı bir hedef sıfatıyla bilgi elde etmek, imanın, kemalin ve ahlaki erdemlerin idealliği ışığında olumluluk kazanmaktadır. &Ccedil;&uuml;nk&uuml; bilgi, kendi başına b&uuml;t&uuml;n insani erdem ve yetkinliklerin temeli olan iman i&ccedil;in bir &ouml;nc&uuml;ld&uuml;r. Bu hedefe ulaşmak i&ccedil;in fizyolojik veyahut zihinsel olmak &uuml;zere uygun &ccedil;abalar sarf etmeliyiz. B&ouml;ylece sahih bilgi ve ger&ccedil;ek marifete ulaşmamız m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Biz, bilinmeyen bir problemle karşılaştığımız vakit, diğer bilgilerden istifade etmekte ve o bilinmeyen problemi &ccedil;&ouml;zecek şekilde o bilgileri d&uuml;zenlemekteyiz. Buna mantık literat&uuml;r&uuml;nde d&uuml;ş&uuml;nme denmektedir. Bu olmadan insan i&ccedil;in sahih bir bilgi hasıl olmayacaktır. Dolayısıyla da iman elde edilmeyecektir. Bu durumda yani imanın yokluğuyla da insanda ahlaki erdemlerin yeşermesi ve gelişmesi i&ccedil;in bir zemin oluşmayacaktır. Başta Kur&rsquo;an-ı Kerim ayetleri olmak &uuml;zere Hz. Peygamber (saa) ve Masum İmamların (as) beyanlarında d&uuml;ş&uuml;nme, akletme ve bu gibi mefhumlara vurguda bulunulmasının nedeni işte burada aydınlığa kavuşmaktadır. Bu konuda daha &ouml;nce de a&ccedil;ıklamalarda bulunmuştuk ve burada ise bazı &ouml;rneklere işaret etmek istiyoruz. Kur&rsquo;an-ı Kerim, inkar edenlerin diliyle kıyamet g&uuml;n&uuml;nde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ve dediler ki: &ldquo;Eğer s&ouml;z dinleseydik yahut d&uuml;ş&uuml;nseydik, şu &ccedil;ılgın ateşin halkı arasında bulunmazdık!&rdquo;&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	Evet, inkar edenler pişmanlık ve hasretle; eğer hakkı duysaydık ve onun hakkında d&uuml;ş&uuml;nseydik b&ouml;yle bir duruma yakalanmazdık, diye s&ouml;ylemekte ve g&uuml;nahlarını itiraf etmektedirler. Bu g&uuml;nahın itirafı ve pişmanlık, eğer bu alemde ger&ccedil;ekleşseydi onlar i&ccedil;in yararlı olabilir ve onları hen&uuml;z imkanı olan bu alemdeki ge&ccedil;miş g&uuml;nahlarını telafi etmeye itebilirdi. Ama diğer alemde bu imkan mevcut değildir, insanın itiraf ve pişmanlığının kendisi i&ccedil;in hi&ccedil;bir faydası olmayacaktır.</p>\n\n<p>\n	Bu ayetten iyice anlaşıldığı &uuml;zere bazen insan kendi d&uuml;ş&uuml;nce ve aklına dayanarak ve bazen de başkalarının yardımı ve kılavuzların yol g&ouml;stericiliğine kulak vermeyle bilgi elde etmedeki saadet anahtarını kazanmaktadır. Bunun her ikisi de sahih bilgiyi derk etmenin ara&ccedil;ları olacaktır. Ama &ldquo;Eğer dinlesek veya akletseydik ateşin ashabından olmayacaktık&rdquo; c&uuml;mlesinin mefhumu gereğince, ne bizzat d&uuml;ş&uuml;nen ve ne de ıslah edicilere, peygamberlere ve hidayete erdirenlere kulak vermeyen kimselerin hi&ccedil;bir surette saadet y&uuml;z&uuml; g&ouml;rmeyeceğini anlamak m&uuml;mk&uuml;nd&uuml;r. Zira bu y&uuml;zden onlar i&ccedil;in ne bir bilgi hasıl olmakta ve ne de bir iman elde edebilmektedirler. Aksine onlar, cehenneme girmektedirler. Nitekim Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Andolsun ki, cinlerden ve insanlardan bir&ccedil;oğunu cehennem i&ccedil;in yarattık. Onların kalpleri vardır, fakat onunla ger&ccedil;eği anlamazlar. G&ouml;zleri vardır, fakat onlarla g&ouml;rmezler. Kulakları vardır, fakat onlarla işitmezler.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Yukarıdaki ayet-i kerime şu manayı ihtiva ediyor: İnsanların &ccedil;oğunun cehennem ehli olmasının nedeni, akli yetilerin ve diğer bilgi edinme ara&ccedil;larının doğru kullanılmaması y&uuml;z&uuml;ndendir. Bu da onların bu ara&ccedil;lar yoluyla elde edebilecekleri sahih bilgilerden yoksun kalmalarına yol a&ccedil;maktadır.</p>\n\n<p>\n	Bundan dolayı, insani kemal y&ouml;n&uuml;ne doğru adım atmak isteyen bir şahsın atması gereken ilk adım akli yetileri, idrak ara&ccedil;larını yani aklı, g&ouml;z&uuml; ve kulağı iyi kullanmasıdır. Bu da kendi başına ihtiyari bir fiildir. İnsan, kendi iradesi ve bilin&ccedil;li kararıyla onları kullanmalı ve sonu&ccedil;ta g&uuml;zel bir netice ve doğru bilgilere ulaşmak i&ccedil;in sahih bir yolda onları y&ouml;nlendirmelidir. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nmek salt dışsal etkenlerden etkilenmeden ibaret değildir; bilakis deruni ve akli bir faaliyettir. İnsan, d&uuml;ş&uuml;nme esnasında &ouml;zellikle de gaybi meseleler ve duyuların kapsamından uzak konular hakkında d&uuml;ş&uuml;nd&uuml;ğ&uuml;nde &ccedil;elişen ve rahatsızlık veren diğer işlerden ve o fırsatta kendisi i&ccedil;in oluşabilecek bazı zevk ve lezzetlerden uzak durup, ka&ccedil;ınmalıdır. G&uuml;zel bir manzarayı seyretmek, m&uuml;zik dinlemek yahut evlilikle ilgili işlerle uğraşmak veyahut uyumak, dinlenmek ve kaygısızlık bunlara birer &ouml;rnek niteliğindedir. Bunlar tabii olarak sağlıklı d&uuml;ş&uuml;nmeye engeldir. İnsan, d&uuml;ş&uuml;nceye daldığında zorunlu olarak onları terk edecektir. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nmeyle t&uuml;m bunlar bir araya gelemez. Zorunlu olarak ikisinden birisiyle uğraşılacaktır; ya d&uuml;ş&uuml;n&uuml;lecek yada zikredilen bu iş ve zevkler ile uğraşılacaktır. Lezzet ve zevklere ulaşmış, onlara y&ouml;nelik g&ouml;n&uuml;l bağı olan kimseler i&ccedil;in d&uuml;ş&uuml;nmek de lazımdır diye bir kaygı olmaz. Şartların hazır olmasıyla onlar, kendi kendilerine ve bilin&ccedil;sizce alıştıkları zevklere doğru &ccedil;ekilirler. &Ccedil;&uuml;nk&uuml; bu duyusal zevkler kendileri i&ccedil;in meleke olmuş ve onlara g&ouml;n&uuml;l bağlamışlardır. M&uuml;zik dinleme adeti gibi. Buna alışık bir şahıs onun faydasının ne olduğu, daha iyi başka bir işin de yapılıp yapılamayacağı veya alemde daha zevkli bir şeyin olup olmadığı hususunda d&uuml;ş&uuml;nmez. Bilakis bu adet kendi kendine onları &ccedil;eker. Namahreme bakmayı adet edinenler de b&ouml;yledir. Onlar bir dakikalığına g&ouml;zlerini kontrol etmek isteseler bu kendileri i&ccedil;in bir azaptır. Oysaki bunun geleceği hakkında d&uuml;ş&uuml;nmeksizin kendilerini onunla meşgul etmektedirler.</p>\n\n<p>\n	İnsanda oluşan bu adet ve alışkanlıklar, dış davranışlar veya bizzat insanın ihtiyari fiillerinin yahut ortamın etkisi altındaki ruhi alışkanlıklar ile irtibatlı olarak nefiste meydana gelmektedir. Bunların hepsi, doğru bir şekilde d&uuml;ş&uuml;nmeye ve sahih neticelere ulaşmaya engeldir. Ger&ccedil;ekte onun ile &ccedil;elişmektedir.</p>\n\n<p>\n	Bu &ccedil;elişkiyi beyan ederken almak istediğimiz netice şudur: İnsan bu &ccedil;elişkiden &ccedil;ıkmak ve bu iki yolun başında hareket etmek i&ccedil;in se&ccedil;im yapmaya ve karar almaya ihtiya&ccedil; duymakta, kendi ihtiyar ve se&ccedil;imiyle o iş ve &ccedil;elişen zevkler yerine d&uuml;ş&uuml;nmeyi tercih etmektedir. Lakin bazen burada insanı bu tek taraflı se&ccedil;im ve tercihten alıkoyacak engeller olabilir. Bu se&ccedil;imin yapılması ve bir tarafın tercih edilmesi i&ccedil;in bir d&uuml;rt&uuml;n&uuml;n olması icap eder. Bu durumda d&uuml;ş&uuml;nmek ve bilgi elde etmek i&ccedil;in de daha &ouml;n bir bilgiye ihtiya&ccedil; duyarız.</p>\n\n<p>\n	&ldquo;Benim i&ccedil;in meydana gelmiş bu fırsattan salt maddi bir zevk olarak mı faydalanmalıyım yoksa d&uuml;ş&uuml;nerek ve d&uuml;ş&uuml;nceye dalarak mı? Elbette bu d&uuml;ş&uuml;ncenin şimdilik benim i&ccedil;in bir zevki ve lezzeti bulunmamakta ve nereye ulaşacağı da malum değildir. Evet, benim i&ccedil;in daha iyi ve faydalı olan anlık zevk mi yoksa d&uuml;ş&uuml;nce midir?&rdquo;</p>\n\n<p>\n	Doğal olarak fertler, yukarıdaki soruyu yanıtlarken ortak ve aynı şekilde karar vermemektedirler. Meseleye y&uuml;zeysel bakanlar ve anlık zevklere tabi olanlar zevki tercih etmekte ve fırsatı ganimet bilmektedirler. Ama bazıları da d&uuml;ş&uuml;ncenin anlık zevki olmamasına rağmen b&uuml;y&uuml;k eserleri olabileceğinden ve daha &ccedil;ok ve derin zevklere kaynaklık edebileceğinden d&uuml;ş&uuml;nmeyi anlık zevklere tercih etme g&uuml;c&uuml;ne sahiptirler. Fakat ş&uuml;phesiz d&uuml;ş&uuml;ncenin bu b&uuml;y&uuml;k etkilerine tevecc&uuml;h de bizzat d&uuml;ş&uuml;nce yoluyla temin olmaktadır. Yani eğer kendimiz ve i&ccedil;inde yaşadığımız evren hakkında d&uuml;ş&uuml;necek ve Allah, kıyamet ve peygamberlerin varlığı hakikatine erişecek olursak, bizim i&ccedil;in daha &ouml;nemli kemaller, daha fazla lezzetler ortaya &ccedil;ıkacaktır. Aynı zamanda bu telafi edilmesi imk&acirc;nsız bir&ccedil;ok zararları da ortadan kaldırır.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k etkilere tevecc&uuml;h etmek, g&uuml;&ccedil;l&uuml; bir etken olarak insanın yolunu değiştirebilir. İnsanı aşağılık maddi lezzetler bataklığından kurtarabilir, varlık hakkında derin d&uuml;ş&uuml;nceye sevk edip, insani kemallerin zirvesine eriştirebilir.</p>\n\n<p>\n	Bu hakikat, maddi hayat hakkında da insan &uuml;zerinde egemen konumdadır. İnsan gelecekteki maddi lezzetler hakkında d&uuml;ş&uuml;n&uuml;nce bir &ccedil;ok defa anlık ve ge&ccedil;ici lezzetlerden el &ccedil;eker ve gelecekte elde edebileceği daha fazla ve kalıcı lezzetler sebebiyle bir &ccedil;ok sıkıntılara da katlanır. Burada akıl, insan i&ccedil;in ortaya &ccedil;ıkan lezzetleri birbiriyle kıyas etmesine h&uuml;kmeder. İşte burada insan ş&ouml;yle bir kıyaslamaya gider; anlık lezzetleri terk ederek gelecekte daha fazla ve derin lezzetleri elde etmek bir &ccedil;ok uzun sıkıntılara neden olan anlık lezzetleri elde etmekten &ccedil;ok daha yeğdir. Eğer tecr&uuml;beler de insanın pişman olacağını ve ge&ccedil;mişteki duyarsızlıklarından dolayı sıkıntı &ccedil;ekeceğini, ahiret ve ebedi mutluluk hakkındaki bu vurdumduymazlığından dolayı zorluklara d&uuml;şeceğini g&ouml;steriyorsa akıl, insanın bu ihtimalleri değerlendirilmesine ve ciddiye almasına h&uuml;kmetmektedir. Daha &ouml;nce de belirttiğimiz gibi bir &ccedil;ok faydalara ve sonsuz mutluluklara sebep olması muhtemel olan bir işi yapmak, ş&uuml;phesiz insan i&ccedil;in fani ve sınırlı kesin bir lezzetten daha değerlidir. Bu ihtimal her ne kadar zayıf da olsa sonsuz ve b&uuml;y&uuml;k faydalar i&ccedil;erdiği i&ccedil;in y&uuml;ce bir değere b&uuml;r&uuml;nmektedir.</p>\n\n<p>\n	O halde akıl da insana gelecek hakkında d&uuml;ş&uuml;nmeyi ve bu anlık lezzetlerden ge&ccedil;mesi gerektiğini s&ouml;ylemektedir. Aynı zamanlarda bu anlık lezzetlere g&ouml;m&uuml;lmenin bizi gelecekteki kalıcı lezzetlerden mahrum kılabileceği hususunda da uyarmaktadır. Aklın bu h&uuml;km&uuml;ne uymak, bu maddi alemde insani değer, şerafet, azamet ve izzete neden olmaktadır. Bunun tam tersine bu aklın h&uuml;km&uuml;ne uymamak ve ge&ccedil;ici lezzet ve isteklere boğulmak insanın maddi ve toplumsal geleceğini yok etmektedir. İnsanı değersiz ve istekler peşinde koşturduğu ge&ccedil;mişinden pişmanlık duyan bir varlık haline d&ouml;n&uuml;şt&uuml;rmektedir. Bilindiği gibi insanın maddi ve manevi hayatı bu a&ccedil;ıdan bir tek kanuna uymaktadır. İnsanın d&uuml;nya ve ahirette maddi ve manevi hayatının mutluluk ve saadet anahtarı d&uuml;ş&uuml;nmek ve tefekk&uuml;r etmektir.</p>\n\n<p>\n	Şimdi d&uuml;ş&uuml;nce ve tefekk&uuml;r&uuml;n &ouml;nemi ortaya &ccedil;ıktıktan, aklın h&uuml;km&uuml; gereği d&uuml;ş&uuml;nmeyi kararlaştırdıktan ve bu karara aykırı anlık lezzetleri terk ettikten sonra ortaya başka bir soru &ccedil;ıkmaktadır. O da şudur:</p>\n\n<p>\n	&ldquo;Biz hangi hususta ve ne hakkında d&uuml;ş&uuml;nmeliyiz? Bu farklı hususlardan &ouml;ncelikli olarak hangi konularda d&uuml;ş&uuml;nmeliyiz?&rdquo;</p>\n\n<p>\n	Bu sorunun cevabı da şudur; tabiatıyla burada başka bir tercih yapmak durumundayız. B&ouml;ylece hakkında d&uuml;ş&uuml;n&uuml;lmesi gereken farklı konulardan sadece en &ouml;nemli ve değerli konular hakkında d&uuml;ş&uuml;nm&uuml;ş oluruz. Başka bir ifadeyle doğru bir karar ve tercihle anlık lezzetlerde boğulma yerine geleceğimiz hakkında d&uuml;ş&uuml;nmeye başlamış oluruz. Ama geleceğimiz hakkında d&uuml;ş&uuml;nmenin &ouml;rnekleri &ccedil;oktur. &Ouml;rneğin fazla servet elde etmek veya toplumsal bir konum edinmek i&ccedil;in neler yapmalıyız diye d&uuml;ş&uuml;nebilir veya siyasi bir g&uuml;&ccedil; elde etmek i&ccedil;in d&uuml;ş&uuml;nmeye koyulabiliriz. Aynı şekilde Allah ve kıyamet hakkında da d&uuml;ş&uuml;nebiliriz. Hakeza İlahi nimetlere ve cennete erişmek veya Y&uuml;ce Allah&rsquo;ın azabından ve cehennemden kurtulmak i&ccedil;in ne yapmak gerekir diye de d&uuml;ş&uuml;nebiliriz. O halde d&uuml;ş&uuml;nce &ouml;rneğinin aydınlığa kavuşması i&ccedil;in başka bir tercihte bulunmak durumundayız. B&ouml;ylece daha &ouml;nemli ve değerli hususlar &uuml;zerinde d&uuml;ş&uuml;nm&uuml;ş oluruz.</p>\n\n<p>\n	Dikkat etmek gerekir ki bu aşamada bazı ruhsal etkenler insanın doğru d&uuml;ş&uuml;nmesine engel olabilir, bu da doğru bir sonu&ccedil; ve ger&ccedil;ek bir marifete erişmesini engellemiş olur. Yani servet, kudret ve toplumsal makam, mevki ve d&uuml;nyevi hissedilir etkenler insan i&ccedil;in daha &ccedil;ok hissedildiği ve m&uuml;şahede edildiği i&ccedil;in insanın y&uuml;zeysel d&uuml;ş&uuml;ncesinde daha fazla bir &ccedil;ekiciliğe sahiptir ve insanın fikir, zikir, d&uuml;ş&uuml;nce ve dikkatini kendine &ccedil;ekmektedir. Dolayısıyla insanın bir miktar vaktini Y&uuml;ce Allah, kıyamet, cennet, cehennem, maddi olmayan metafiziki konular ve diğer gaybi hususlara ayırmaya hazırlıklı olması ve b&ouml;ylece gaybe ve gaybi şeylere iman etmesi i&ccedil;in nefisle ve nefsani i&ccedil;g&uuml;d&uuml;lerle savaşması gerekir.</p>\n\n<p>\n	Hakikatte maddi ve manevi g&uuml;&ccedil;ler arasında bir savaş baş g&ouml;stermekte ve bu iki g&uuml;&ccedil;ten biri galip ve egemen duruma ge&ccedil;mektedir. Eğer insanda maddi g&uuml;&ccedil; ve etkenler kuvvet bulacak olursa, artık insan hi&ccedil;bir zaman manevi işler hususunda d&uuml;ş&uuml;nemez, aksine b&uuml;t&uuml;n g&uuml;c&uuml;yle insanı meşgul eder ve muhalif olan manevi etkenleri g&uuml;c&uuml; oranında zayıflatmaya ve hatta yok etmeye &ccedil;alışır. B&ouml;ylece insanın d&uuml;ş&uuml;nce ve fikri t&uuml;m&uuml;yle ortadan kalkar ve b&uuml;t&uuml;n fikir, zikir ve &ccedil;abası madde, maddi hayat ve d&uuml;nyevi menfaatler etrafında d&ouml;ner. İşte burada insan artık yok olmuş sayılır; ancak Y&uuml;ce Allah mucizevi bir şekilde insanın elinden tutmuş ve onu bu yokluk bataklığından kurtarmış olsun.</p>\n\n<p>\n	O halde hatta ruhsal etkenlerle m&uuml;cadele sahasında dahi doğru d&uuml;ş&uuml;nmeye hazırlıklı olmak i&ccedil;in bir takım &ouml;n bilgilere sahip olmak zorundayız. Bu &ouml;n bilgiler esasınca gerekli hususlarda d&uuml;ş&uuml;nmek i&ccedil;in karar alabiliriz. Elbette bu muhalif etkenlerin etki ve n&uuml;fuzundan kurtulduğumuz takdirde ge&ccedil;erlidir.</p>\n\n<p>\n	İşte burada ş&ouml;yle s&ouml;ylenebilir: Nefis tezkiyesinin ve tezhibinin bir aşaması hatta bizzat ilim elde etmekten de &ouml;nceliklidir. Dolayısıyla insan b&ouml;yle bir g&uuml;&ccedil; elde etmeden, bazı isteklerini terk etmeden ve ge&ccedil;ici de olsa bu isteklerini &ouml;nlemeden asla kendisini doğru bir d&uuml;ş&uuml;nceye veremez. Belki de işte bu y&uuml;zden Kur&rsquo;an&rsquo;ın bazı ayetlerinde &ldquo;Nefis Tezkiyesi&rdquo; eğitim ve &ouml;ğretimden &ouml;nce zikredilmiştir. Veya en azından bunun etkenlerinden biri sayılabilir.</p>\n\n<p>\n	O halde biz kemale ermek isteyen bir insan olarak ilk &ouml;nce d&uuml;ş&uuml;nceye engel olan etkenlerle savaşmalı daha sonra da doğru d&uuml;ş&uuml;nceye veya kutsal değerler hususunda tefekk&uuml;r etmeye mani olan fakt&ouml;rlerle savaşmak durumundayız. Bu savaş sayesinde irade ve kararlılıkla vaktimizin bir b&ouml;l&uuml;m&uuml;n&uuml; tefekk&uuml;re ayırmalıyız. Eğer b&ouml;yle yapmayacak olursak hi&ccedil;bir hayır &uuml;mit edilemez.</p>\n\n<p>\n	Kur&rsquo;an bu hususta &ccedil;eşitli engel fakt&ouml;rlere işaret etmiştir. Bizde g&ouml;rd&uuml;ğ&uuml;m&uuml;z kadarıyla bu fakt&ouml;rlerden bazılarını incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Genel anlamda marifet ve bilgiyi engelleyen fakt&ouml;rler iki kısma ayrılmaktadır:</p>\n\n<p>\n	Birincisi insanda d&uuml;ş&uuml;nce ve fikrin ortaya &ccedil;ıkmasına engel olan veya bu d&uuml;ş&uuml;ncenin g&uuml;&ccedil;lenmesine engel teşkil eden bilgilerdir. Bu engellerden bazısı g&ouml;r&uuml;ş ve bilgi t&uuml;r&uuml;ndendir.</p>\n\n<p>\n	Bazı y&ouml;nelim ve tercihler de doğru marifet elde etmeye veya bu marifetin g&uuml;&ccedil;lenmesine engel olmaya sebep teşkil etmektedir. Yani bu engeller, y&ouml;nelim ve tercihler t&uuml;r&uuml;ndendir.</p>\n\n<p>\n	Burada ilk &ouml;nce birinci t&uuml;rden engellerden bazı &ouml;rnekler verecek ve bu &ouml;rnekleri incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>1- His&ccedil;ilik (Duyumculuk)</strong></p>\n\n<p>\n	Bilgiye engel teşkil eden fakt&ouml;rlerden biri duyumculuktur. Bu duyumculukta bir t&uuml;r d&uuml;ş&uuml;ncedir;ama başka bir a&ccedil;ıdan y&ouml;nelimsel engellerden biri saymak m&uuml;mk&uuml;nd&uuml;r. Nitekim duyumculuk (his&ccedil;ilik) ifadesinden de bu anlaşılmaktadır.</p>\n\n<p>\n	Velhasıl tabiatın i&ccedil;inde yer alan insan hissedilir ve duyumsanır fakt&ouml;rlerle daha fazla bir alışkanlık ve &uuml;nsiyet i&ccedil;indedir. Bu &uuml;nsiyet insanın bilgilerinin daha &ccedil;ok his ve duyular kanalıyla elde edilmesine veya hatta bu bilgilerin duyumsanır fakt&ouml;rlerde hapsolmasına neden olur. Elbette insan akıl sahibidir ve aklı vesilesiyle de hissi derk t&uuml;r&uuml;nden olmayan bir takım hakikatleri elde edebilir. İnsan varlıkların hissedilir ve duyumsanır unsurlarla sınırlı olmadığını anlama g&uuml;c&uuml;ne sahiptir. Ama insan tabiat ve his alemiyle daha &ccedil;ok &uuml;nsiyet i&ccedil;inde olduğundan ve hi&ccedil;bir sıkıntıya katlanmadan bu fakt&ouml;rlerle irtibat i&ccedil;ine girebildiğinden dolayı hissedilmeyen ve hisler &ouml;tesi konularda da hislerinden istifade edebilir. Hissedilir işler etrafında gezinebilir ve hatta &ldquo;İnsanın vehim ve kuruntuları doğru d&uuml;ş&uuml;nmesine engel teşkil etmektedir&rdquo; diyen bilge kimselerin maksadı da bu dediğimiz ger&ccedil;ektir.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da kendilerine peygamberler g&ouml;nderilen ve bu peygamberlere iman eden kavimlerin varlığını ifade eden bir takım ayetler g&ouml;rmekteyiz. Ama bu kavimler doğru d&uuml;r&uuml;st iman etmeleri gerektiği ve insani gelişimleri i&ccedil;in sağlam adımlar atması icap ettiği durumlarda kusur etmişler ve dolayısıyla da insani y&uuml;celiş seyrinden mahrum kalmışlardır. Bu kavimlerden biri Mısır&rsquo;da b&uuml;y&uuml;k ilahi peygamber Hz. Musa&rsquo;nın (as) &ouml;nderliğinde Firavun&rsquo;un k&ouml;leliğinden ve zulm&uuml;nden kurtuluşa eren İsrail oğullarıdır.</p>\n\n<p>\n	İsrail oğulları bu kurtuluş sayesinde bağımsız olma ve bağımsız bir ideoloji &ccedil;er&ccedil;evesinde yaşama imkanına kavuşmuştur. Ama Hz. Musa (as) Allah Teala, kıyamet, vahiy ve benzeri hakikatleri dile getirince İsrail oğulları Y&uuml;ce Allah&rsquo;ın peygamberine cevap olarak ş&ouml;yle dediler:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı apa&ccedil;ık bir şekilde g&ouml;rmedik&ccedil;e asla sana iman etmeyiz.&rdquo; <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Onların bu yersiz ve akıldan uzak beklentileri tabiatla i&ccedil; i&ccedil;e olduklarından kaynaklanmaktaydı ve dolayısıyla da hakikatleri doğru d&uuml;r&uuml;st d&uuml;ş&uuml;nmelerine engel teşkil etmekteydi. Bu da peygambere iman etmelerine mani olmuştu. Evet, bu bilgi d&uuml;ş&uuml;nce ve tefekk&uuml;r alanındaki noksanlıktan kaynaklanmaktadır ve bunun k&ouml;kleri de insanın duyumculuğudur.</p>\n\n<p>\n	Bu konuda diğer bir takım ayetlerden de istifade edilebilir. Peygamberlerin d&uuml;şmanları da bireylerin bu duyumculuk haletinden istifade ederek onları doğru d&uuml;r&uuml;st d&uuml;ş&uuml;nmekten alıkoyuyor veya bizzat kendileri bu haletin etkisinde kalarak hakikatin derkinden mahrum kalıyorlardı. Burada &ouml;rnek olarak birka&ccedil; ayeti aktaralım.</p>\n\n<p>\n	&ldquo;Kendi kavminden, k&uuml;fredip de ahirete kavuşmayı yalanlayan ve kendilerine, d&uuml;nya hayatında refah verdiğimiz &ouml;nde gelenleri dedi ki: Bu, sizin benzeriniz olan bir beşerden başkası değildir, kendisi de sizin yediklerinizden yemekte ve i&ccedil;tiklerinizden i&ccedil;mektedir. Eğer sizin benzeriniz olan bir beşere boyun eğecek olursanız, ş&uuml;phesiz siz h&uuml;srana uğrayanlar olursunuz.&rdquo; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	Bu ayette kavmin &ouml;nde gelenleri bireylerin duyumculuk haletinden istifade ederek peygamberlerin tıpkı kendileri gibi birer insan olduklarını, kendileri gibi g&ouml;rd&uuml;klerini, kendileri gibi yediklerini, kendileri gibi i&ccedil;tiklerini telkin ediyorlardı. Bu kavmin &ouml;nde gelenleri bu vesileyle maddi olarak hissedilmeyen hakikatleri, vahyi, peygamberleri ve bu konudaki doğru d&uuml;r&uuml;st bir değerlendirmede bulunmayı derk etmekten alıkoyuyorlardı. B&ouml;ylece kendi siyasi ve iktisadi hedeflerine ulaşmış oluyorlardı. Nitekim bir ayette ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;&Ccedil;&uuml;r&uuml;m&uuml;ş bozulmuşken, bu kemikleri kim diriltecekmiş? dedi.</p>\n\n<p>\n	De ki: Onları, ilk defa yaratıp inşa eden diriltecek. O, her yaratmayı bilir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	Bu ayette, ahiretle ilgili hususta kemiklerin &ccedil;&uuml;r&uuml;mesi duygusuyla ahiret inancının temeli hakkında ş&uuml;phe edilmekte ve bu hakikatin derk edilmesinden aciz kalınmaktadır. Y&uuml;ce Allah ise onlara cevap olarak deliller ortaya koymakta ve onları tabiatın zahirine boğulma ve duyumculuk esaretinden kurtarmaya &ccedil;alışmaktadır ve b&ouml;ylece onları inan&ccedil; temellerini doğru d&uuml;r&uuml;st tanıma yolu olan dikkat, d&uuml;ş&uuml;nce ve akli yorumlara doğru sevk etmektedir.</p>\n\n<p>\n	Kur&rsquo;an ayetleri tevhit, teoloji, ahiret, n&uuml;b&uuml;vvet ve vahiy gibi temel İslami inan&ccedil;lar hususunda bazı kimselerin hissi idrakler esasına dayandığını beyan etmektedir. Bu temel ilkelerdeki duyu aletleri his olmadığı i&ccedil;in bu hakikatlere ermek yerine bu kimselerde var olan duyumculuk y&ouml;nelişi onların bu temel ilkeleri derk etmesine engel teşkil etmektedir. Bu y&uuml;zden onları kınama yerine s&ouml;z konusu marifetlere erişmek i&ccedil;in insanı uygun ve doğru ara&ccedil;lardan istifade etmeye y&ouml;nlendirmektedir.</p>\n\n<p>\n	Elbette burada t&uuml;mel bir hakikati de hatırlatmamız gerekmektedir. Kur&rsquo;an&rsquo;da duyumculuğun kınanması, mutlak marifeti ve bilgiyi tanımaya engel olanın hissi idrak olduğu sebebiyle değildir,zira hissi idrak de kendi yerinde &ccedil;irkin g&ouml;r&uuml;lmemektedir ve insanı doğru bilgiden alıkoymamaktadır. Hatta hissi duyular bu temel ilkelere erişmek i&ccedil;in zaruri ve gerekli bir &ouml;nc&uuml;l konumundadır. Eğer bir kimse hissi duyulara sahip olmazsa bir &ccedil;ok itikadi marifetlerden ve aklani yetilerden aciz kalacaktır. Bu durumda da şu soru ortaya &ccedil;ıkmaktadır:</p>\n\n<p>\n	&ldquo;O halde insanı doğru marifetten alıkoyan duyumculuk ne demektir?&rdquo;</p>\n\n<p>\n	Bu soruya cevap olarak şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: İnsanın marifete ve bilgiye erişmesine engel olan duyumculuk iki şeydir: Birincisi hissi derklere oranla aşırı bir fikre y&ouml;neliştir. &Ouml;yle ki epistemolojide bazı kimseler beşeri b&uuml;t&uuml;n idrakleri hissi idraklerde &ouml;zetlemiş ve Duyumculuk ekol&uuml;n&uuml; Akılcılık ekol&uuml; karşısında v&uuml;cuda getirmişlerdir. Elbette bu boş ve anlamsız bir s&ouml;zd&uuml;r. İnsan oldukları ve zihinlerinde zihni kaideler hakim olması hasebiyle her ne kadar bu s&ouml;zleri etmiş ve bu ekol&uuml; meydana getirmişlerse de pratik anlamda buna bağlı kalamamışlardır ve aslında bağlı da kalamazlardı. Zira onlar da diğerleri gibi delil getiriyor ve delil ilkelerine bağlı kalıyorlardı. Burada artık his ve duyu s&ouml;z konusu değildi. Eğer dikkat edecek olsalardı, bu s&ouml;ze bağlılığın beşeri marifetlerden ve bu marifetlere erişmekten mahrumiyet ifade ettiğini g&ouml;rm&uuml;ş olurlardı.</p>\n\n<p>\n	İkincisi ise hissi idraklerin aşırı pratik y&ouml;nelişleridir ki bunlar kendi asli g&ouml;revlerini eda etmekten mahrum kalmışlardır. Yani hakikatte idrakler veya hissi duyular birer ham madde konumunda ve akıl yorumcularının g&uuml;c&uuml; ve etkisi altında bulunmaktadırlar. Bilgi ve marifet ile irtibat hususunda asıl g&ouml;revleri akli delil yorum ve &ccedil;alışma ortamı sağlamalarıdır. Hakikatte bir merdiven konumundadır. Biz bu basamaklarla y&uuml;kselerek d&uuml;ş&uuml;nce aşamasına ulaşmaktayız ve oradan da sonu&ccedil; olarak doğru marifetler elde etmekteyiz. Şimdi eğer tefekk&uuml;r ve marifet merhalelerine ulaşmak i&ccedil;in birer vesile olarak istifade etmek yerine bu vesilelerde boğulacak olursak artık doğru d&uuml;ş&uuml;nmekten ve değerlendirme yapmaktan mahrum kalırız. Bu durumda da hissi duyular bizleri y&uuml;kselteceğine ve doğru inan&ccedil; ve marifetlere ulaştıracağına bizleri bizzat bunlara erişmekten alıkoyar ve doğru d&uuml;ş&uuml;ncemize engel teşkil ederler bu da doğru marifetlere ulaşmamızı engel demektir.</p>\n\n<p>\n	O halde burada gerekli ve zaruri olan şey, her şeyi yerli yerine oturtmaktır. Aksi taktirde duyumculuk bizleri sahih bir marifete ulaştırmaya engel teşkil ettiği gibi hissi duyuların yokluğu veya hissi duyulara tevecc&uuml;h etmemekte bizleri doğru marifetlerden ve idraklerden mahrum kılacaktır.</p>\n\n<p>\n	Nitekim taklit ve zanna dayanma gibi diğer engeller hususunda da bu riayetin g&ouml;zetilmesi gerekir. Biz bu hususu da yeri geldiğinde detaylıca a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<p>\n	<strong>2- Taklit</strong></p>\n\n<p>\n	D&uuml;ş&uuml;nmeye ve doğru bir marifet elde etmeye engel olan şeylerden biri de taklittir. Akıl ve d&uuml;ş&uuml;nce zayıflığına maruz kalan kimseler bizzat d&uuml;ş&uuml;necekleri, akıl ve fikirlerini doğru bir şekilde kullanacakları yerde, t&uuml;m&uuml;yle diğerlerinin inan&ccedil;larına g&uuml;venip, itikatlarını o kimselerle yoğurmaktadırlar. İnsanın en doğal mukalletleri yani &ouml;rnek aldığı, babalarından ve atalarından veya bir toplumda bir neslin &ouml;nceki nesilden etkilenmesi ve onları taklit etmesidir. Kur&rsquo;an&rsquo;ın bir &ccedil;ok yerinde farklı a&ccedil;ıklamalarla taklidin d&uuml;ş&uuml;nceye engel teşkil ettiği belirtilmiş ve taklidin doğru marifetler ve inan&ccedil;lar elde etmeye engel olduğunu belirtmiştir. Bu ayetlerden bazılarına işaret etmek gerekirse bir ayette ş&ouml;yle buyurulmuştur:</p>\n\n<p>\n	&ldquo;Yoksa biz, bundan &ouml;nce kendilerine bir kitap verdik de şimdi ona mı tutunuyorlar?</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hayır, dediler ki: &ldquo;Ş&uuml;phesiz biz, babalarımızı (bizi terbiye eden alimlerimizi) bir &uuml;mmet (din) &uuml;zerinde bulduk ve doğrusu onların izleri &uuml;zerinde (y&uuml;r&uuml;y&uuml;p) doğru yolu bulmuşlarız.&rdquo;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Senden &ouml;nce hangi memlekete bir uyarıcı g&ouml;nderdiysek, mutlaka oranın varlıklıları, &ldquo;Babalarımızı bir &uuml;mmet (din) &uuml;zerinde bulduk, biz onların izlerine uymuşlarız&rdquo; dediler.</p>\n\n<p>\n	(O uyarıcılar, ) &ldquo;Ben size, babalarınızı &uuml;st&uuml;nde bulduğunuz şeyden daha doğru olanını getirmiş olsam da mı?&rdquo; deyince onlar, &ldquo;Doğrusu biz, kendisiyle g&ouml;nderildiğiniz şeyi ink&acirc;r edicileriz.&rdquo; dediler.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Bu ayette ataların taklit edilmesi şiddetle kınanmış ve semavi kitap ve vahye uymanın karşısında beyan edilmiştir. İki yerde bu hakikate işaret edilmiştir. Birincisinde ş&ouml;yle buyurulmuştur: &ldquo;Acaba onlar daha &ouml;nce kendilerine verilmiş olan kitaba mı uyuyorlar?&rdquo; daha sonra da bu inkara dayalı soruya cevap olarak ş&ouml;yle denmektedir: &ldquo;Hayır onlar kendi atalarını taklit ederek bu doğru olmayan inan&ccedil;larını kabul etmişler ve yaymaya &ccedil;alışmışlardır.&rdquo; İkinci defa yeniden, &ldquo;Biz atalarımıza uymaktayız&rdquo; diyenlere cevap olarak Allah Resul&uuml; (saa) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Acaba sizlere, babalarınızın sahip olduğundan daha &ccedil;ok hidayete erdirici konular getirmiş olsak da mı?&rdquo;</p>\n\n<p>\n	Nitekim başka bir ayette ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Ve derler ki: &ldquo;Eğer dinlemiş olsaydık yada akıl etmiş olsaydık, şu &ccedil;ılgınca yanan ateşin ehli arasında olmayacaktık.&rdquo; <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	Velhasıl insan, fıtratı gereği geleceği ve akıbetinden bizzat kendisi sorumludur. &Ouml;yleyse doğru d&uuml;ş&uuml;nmeye ihtiya&ccedil; duyulan doğru kararların ışığında amel ve davranışlarımızı gelecekte bizleri mutlu kılacak şekilde d&uuml;zenlemeliyiz. Aksi takdirde kendi geleceğimizi yok eden bizzat bizler oluruz. B&ouml;ylece ş&uuml;phesiz mutsuzluğumuzu kendimiz temin etmiş oluruz. Dolayısıyla g&uuml;nahlarımızı başkalarının boynuna atmanın bizler i&ccedil;in ne bir faydası vardır ve ne de buna bir hakkımız. Dolayısıyla kendimizden başkasını mutsuzluk nedeni ve su&ccedil;lu kabul edemeyiz. Zira Allah Teala bu g&uuml;c&uuml; bizim fıtratımızda ve yaratılışımızda karar kılmıştır. Şahsen hak ve batılı teşhis etmek g&uuml;c&uuml;yle donatılmışızdır. Her ne kadar batıl ve hurafi şeylere g&ouml;m&uuml;lm&uuml;ş veya bir toplumda ya da sapık inan&ccedil;lara bağlanmış bir ailede b&uuml;y&uuml;m&uuml;ş olsak da hak ve batılı se&ccedil;ebilme g&uuml;c&uuml;ne muktediriz. Dolayısıyla b&ouml;ylesine &ouml;nemli bir konuda kendimizi ve geleceğimizi k&ouml;r&uuml; k&ouml;r&uuml;ne diğerlerinin inan&ccedil;larına ve fikirlerine teslim etmemeliyiz. Aksine fıtri vicdan Allah vergisi akıl ve fıtri &ouml;l&ccedil;&uuml;lerle s&ouml;z konusu d&uuml;ş&uuml;nceleri tartmalı, doğru olanı yanlışından ayırt etmeli ve tarihten ibret almalıyız. Bu sapık inan&ccedil;lara k&ouml;r&uuml; k&ouml;r&uuml;ne teslim olmak elbette ki doğru değildir. Nitekim bu y&uuml;zden Allah Teala insanın bağımsız fıtratı hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Nefse ve ona bir d&uuml;zen i&ccedil;inde bi&ccedil;im verene...</p>\n\n<p>\n	Sonra ona k&ouml;t&uuml;l&uuml;ğ&uuml; ve ondan sakınmayı ilham edene...&rdquo; <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Başka bir ayette ise ş&ouml;yle buyurulmuştur:</p>\n\n<p>\n	&ldquo;Hani Rabbin, Adem oğullarının bellerinden soylarını &ccedil;ekip aldı ve &ldquo;Ben sizin Rabbiniz değil miyim?&rdquo; diyerek kendilerini birbirine şahit tuttu da onlar &ldquo;Evet, şahidiz&rdquo; dediler. (Bunu) kıyamet g&uuml;n&uuml; &ldquo;Bizim bundan haberimiz yoktu&rdquo; demeyesiniz diye (yaptık).&rdquo;</p>\n\n<p>\n	Delail&rsquo;us Sıdk ve Menakıb-i İbn-i Meğazili&rsquo;de yer aldığına g&ouml;re Allah Resul&uuml; Muhammed Mustafa (saa) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İnsanlar Ali&rsquo;nin ne zamandan beri M&uuml;minlerin Emiri sıfatını aldığını bilselerdi, onun faziletlerini ink&acirc;r etmezlerdi. Ali, &ldquo;M&uuml;minlerin Emiri&rdquo; sıfatını aldığında Adem (as) ruh ve ceset arasında idi.&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	Veya &ldquo;Daha &ouml;nce babalarımız Allah&rsquo;a ortak koştu, biz de onlardan sonra gelen bir nesildik (onların izinden gittik). B&acirc;tıl işleyenlerin y&uuml;z&uuml;nden bizi hel&acirc;k edecek misin?&rdquo; dememeniz i&ccedil;in (b&ouml;yle yaptık).&rdquo; <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	Yukarıdaki ayet, her insanın Allah Teala vergisi bağımsız bir şahsiyeti olduğunu s&ouml;z konusu etmektedir. Her konuyla uyumlu olarak bundan iki sonu&ccedil; elde etmek m&uuml;mk&uuml;nd&uuml;r. Birincisi şudur; bu fıtri şahsiyet ışığında insan tarih ve toplum karşısında y&uuml;zde y&uuml;z kendisini kaybetmemekte ve onda eriyip, asimile olmamaktadır.</p>\n\n<p>\n	Elbette biz onlardan asla etkilenmediğini s&ouml;ylemiyoruz, aksine diyoruz ki insan onda yok olmamakta ve kendi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kaybetmemektedir. Bu esas &uuml;zere elbette tarihi determinizm ve felsefi toplum asaleti g&ouml;r&uuml;ş&uuml; karşısında insan bu Kur&rsquo;ani ve ilahi bakış a&ccedil;ısından hakkıyla istifade edebilir. İlahi ve Kur&rsquo;ani bakış a&ccedil;ısında insani fıtrat s&ouml;z konusu edilmekte ve şahsiyet bağımsızlığı insanın tarihi akım karşısında durabileceği bir g&uuml;ce sahip olduğu bir şekilde beyan edilmektedir. İnsan bu bakış a&ccedil;ısından kendi g&ouml;nl&uuml;nce kendi tercihi, &ouml;zg&uuml;r se&ccedil;imi esasınca ibret alarak ders &ccedil;ıkarabilir. Hatta &ouml;yle ki, tarihin akışını değiştirme g&uuml;c&uuml;ne sahiptir. Hakikatte insan kendi isteği &uuml;zere tarihin akışını başka bir y&ouml;ne y&ouml;nlendirme g&uuml;c&uuml;ne de sahiptir.</p>\n\n<p>\n	İkinci olarak insan k&ouml;r&uuml; k&ouml;r&uuml;ne taklidi asla tercih edemez. Bunu Y&uuml;ce Allah ve peygamberleri huzurunda bir &ouml;z&uuml;r ve mazeret olarak ortaya koyamaz. Zira insan bu fıtri ve bağımsız şahsiyeti sebebiyle b&ouml;yle bir &ouml;zr&uuml; ne bu d&uuml;nyada ve ne de Allah&rsquo;ın el&ccedil;ileri huzurunda beyan edemez. Allah&rsquo;ın huzurunda ve diğer alemde mazeret olarak ortaya koyamaz.</p>\n\n<p>\n	Duyumculuk bahsinde de beyan ettiğimiz gibi ifrat ve tefritten sakınmak insani hayatın ve gelişimin bir gereğidir. Biz şunu s&ouml;ylemek istiyoruz; taklit asla bizim hayatımızda hi&ccedil; kimsenin g&ouml;r&uuml;ş&uuml;nden istifade etmememiz ve başkalarının ilim, inan&ccedil;, tecr&uuml;be ve fikirlerinin bağımsızlığına sahip olduğumuz ve taklidi kınama bahanesiyle &ccedil;irkin olsun veya g&uuml;zel, hak olsun veya batıl uzaklaşmak gerektiği anlamında değildir. Nitekim bazı aşırı giden kimseler &ouml;zellikle de batılı d&uuml;ş&uuml;n&uuml;rlerin fikirleri bağlamında bilhassa kendi bilginlerimizi kınarken birtakım mutlak ve olumsuz y&ouml;nelişler sergilemektedirler.</p>\n\n<p>\n	Oysa usulen b&ouml;yle bir şey m&uuml;mk&uuml;n değildir. Zira insan t&uuml;r&uuml;n&uuml;n hayatı b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de &ouml;yle bir uyum ve benzerlik i&ccedil;indedir ki fert ve toplumlar kendi hayatlarına genellikle benzeri sorunlarla karşı karşıya gelmektedirler. Bu bağlamda &ccedil;&ouml;z&uuml;m yolları da benzerlik arz etmektedir. İnsanın yolun yakınlaşması i&ccedil;in başkalarının kat edilmiş yolunu ve ortaya koymuş fikirlerini dikkatle incelemesi, o fikir ve tecr&uuml;belerden hayatını tek&acirc;m&uuml;le erdirmesi ve toplumsal sorunların &ccedil;&ouml;z&uuml;lmesi i&ccedil;in istifade etmesi makul ve doğal bir ger&ccedil;ektir. Doğal ve makul olmaktan da &ouml;te b&ouml;yle olmak zorundadır. Hi&ccedil;bir dert veya topluluk başkalarının fikir, tecr&uuml;be ve metotlarından istifade etmediğini asla iddia edemez. En azından beşeri toplumlardaki d&uuml;ş&uuml;n&uuml;r ve reformistler beşeri marifet, ilim ve d&uuml;ş&uuml;nceler bağlamında derin veya y&uuml;zeysel, geniş veya sınırlı bir takım değişiklikler icat etmektedirler. Bazı metotları kemale erdirmekte yeni bir yol g&ouml;stermektedirler. Yeni bir takım ilkeler ortaya koymakta veya bir seri bilinmezlikleri keşfederek bu ilimleri ve marifetleri artırmaktadırlar.</p>\n\n<p>\n	O halde Kur&rsquo;an&rsquo;ın taklit olarak kınadığı ve bizim de burada a&ccedil;ıkladığımız şey k&ouml;r&uuml; k&ouml;r&uuml;ne taklit etmektir. K&ouml;r&uuml; k&ouml;r&uuml;ne taklit etmek aklani, fikri, manevi ve maddi gelişmemizi engellemektir. &Ouml;yle ki, insan bu taklit sebebiyle vahyin bereketli hidayetlerinden, hak marifetlerinden, semavi y&uuml;ce ger&ccedil;eklerden, doğru d&uuml;ş&uuml;nce seyrinden, aklani ve sağlam kılavuzluklardan, bireylerin doğru tecr&uuml;belerinden, insani y&uuml;ce değerlerinden mahrum kalmaktadır. Yani tam tersine insan atalarının ve ge&ccedil;mişlerinin d&uuml;ş&uuml;ncelerinden, fikirlerinden ve doğru inan&ccedil;larından kendi gelişimi, kalkınması, marifetler, maddi ve manevi istifadelerde bulunması gerekirken ve bundan ibret alarak gelişmesi yolunda kullanması icap ederken tam aksine k&ouml;r&uuml; k&ouml;r&uuml;ne bir taklide saplanmakta ve bu da insanın geri kalmasına ve yavaş yavaş yok olmasına neden olmaktadır.</p>\n\n<p>\n	Taklit fakt&ouml;r&uuml; sadece insanın atalarını taklit etmesiyle &ouml;zetlenmemektedir. Aksine bir&ccedil;ok hususta bu ger&ccedil;ekleşmektedir. Bir millet, maddi hayatında &uuml;st&uuml;nl&uuml;k sahibi olan bir millet karşısında bağımsızlık ve şahsiyetini kaybetmekte ve aklı zayıf kimseler bu gibi hususlarda maddi hayatlarında onlardan elde ettikleri faydalı etkilerin tesirinde kalmakta, abartarak ve mantıksız konuşarak şahsiyeti, hareketleri, davranışları ve tarzları boyutunda onlara cezb olmakta ve korkusuzca b&uuml;t&uuml;n her şeyini o modern toplumdan almaya kalkışmaktadırlar.</p>\n\n<p>\n	Bu taklidin en a&ccedil;ık &ouml;rneğini İslam Devrimi &ouml;ncesi gen&ccedil;lerde ve Pehlevi rejiminde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;. Bazı siyaset&ccedil;iler baştan ayağa Batılı olmak gerektiğini dile getirmekteydi. Tesett&uuml;r yasaklanmış, İslam alimlerinin elbiseleri men edilmiş ve b&uuml;t&uuml;n bir toplum bir tek elbiseye sokulmak istenmişti. Hepsinden de &ouml;nemlisi gen&ccedil;ler t&uuml;m&uuml;yle fikri ve k&uuml;lt&uuml;rel a&ccedil;ıdan Batının etkisine girmişlerdi. &Ouml;yle ki s&ouml;ylenilmesi bile utan&ccedil; verici olan bir takım davranışlar ve işlere başvuruyorlar ve Avrupalıları taklit etmekle &ouml;v&uuml;n&uuml;yorlardı. Y&uuml;r&uuml;me tarzları, giyim tarzları, sa&ccedil; ve sakalları, evlerinin dekorasyonu ve bir &ccedil;ok hususta fikir ve d&uuml;ş&uuml;nceleri t&uuml;m&uuml;yle hi&ccedil;bir delile dayanmaksızın Batılıların etkisi altında bulunmaktaydı. Daha da ilginci M&uuml;sl&uuml;man olanlar yani Hristiyanlıkla hi&ccedil;bir ilişkisi olmayan kimseler bile yılbaşı gecelerinde Hristiyan Avrupalıları taklit ederek yılbaşlarını kutluyorlardı. İsa Mesih&rsquo;e (as) ve Hristiyanlığa inanmayan Avrupalılar bu g&uuml;n&uuml; sadece bir gelenek olarak kutlarken Pehlevi rejimindeki M&uuml;sl&uuml;manlar ve bir&ccedil;ok İslam &uuml;lkesi maddi ve sanayi a&ccedil;ısından ilerlemiş olma hasebiyle k&ouml;r&uuml; k&ouml;r&uuml;ne Avrupa&rsquo;yı taklit ediyor, hi&ccedil;bir delil ve yorum olmaksızın yılbaşı gecesi Hristiyanların yaptıklarını yapıyorlardı.</p>\n\n<p>\n	Biz Kur&rsquo;an-ı Kerim&rsquo;de milletleri taklit hususunda bir takım &ouml;rneklere rastlamaktayız. Nitekim İsrail oğulları Mısır&rsquo;dan hareket edip mukaddes topraklara y&ouml;nelince yol esnasında bir şehre uğradılar. O şehrin insanları refah i&ccedil;inde yaşıyorlardı. Yaptıkları g&uuml;zel ve ihtişamlı bir put hanede putlara ibadet ediyor, putperestlik ibadetlerini yerine getiriyorlardı. Burada dans edip, sevin&ccedil; &ccedil;ığlıkları atıyor, şarap i&ccedil;ip, partiler d&uuml;zenleyerek eğleniyorlardı. İsrail oğulları bu manzarayı g&ouml;r&uuml;nce olduk&ccedil;a şaşırıp, beğenmişler, i&ccedil;lerine işleyen bu manzara karşısında kendilerinden ge&ccedil;mişlerdi. Kendi ge&ccedil;miş sorunlarını unutarak Allah Resul&uuml;&rsquo;n&uuml;n s&ouml;zlerini bir kenara itmiş ve Musa&rsquo;dan (as) onların tanrısı gibi kendilerine bir tanrı yapmasını istemişlerdi. Nitekim bu ayıp Kur&rsquo;an ayetlerinde ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;İsrail oğullarının denizden ge&ccedil;melerini sağladık. Putlara saygıyla tapınmakta olan bir topluluğa rastladılar. &ldquo;Ey Musa! Bunların bir&ccedil;ok ilahları olduğu gibi sen de bize ilah yap&rdquo; dediler, Musa, &ldquo;Doğrusu siz bilgisiz bir topluluksunuz.&rdquo; dedi.</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz i&ccedil;inde bulundukları şey (putperestlik) yok olacak ve işledikleri boşa gidecektir.&rdquo;</p>\n\n<p>\n	&ldquo;O sizi &acirc;lemlere &uuml;st&uuml;n kılmışken, ben size Allah&rsquo;tan başka bir ilah mı arayacağım?&rdquo; dedi.</p>\n\n<p>\n	Hani size dayanılmaz işkenceler yapan, kızlarınızı sağ bırakıp, erkek &ccedil;ocuklarınızı &ouml;ld&uuml;ren Firavun ailesinden sizi kurtardık. Bunda Rabbinizden sizin i&ccedil;in b&uuml;y&uuml;k bir imtihan vardı.&rdquo; <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	Bu istek hakikatte taklit ruhunun bir başka tecellisiydi. Bu kavimde de taklit ruhu tecelli etmişti. Hz. Musa (as) onların kurtuluşu i&ccedil;in b&uuml;y&uuml;k sıkıntılara katlanmış olduğundan bu s&ouml;zlere kızdı ve onları bu cehaletleri, bilgisizlikleri, fikri donuklukları, k&ouml;r&uuml; k&ouml;r&uuml;ne başkalarının batıl fikirlerini taklit etmelerini kınadı.</p>\n\n<p>\n	Bu isteğin ruhsal yorumu şudur; onlar s&ouml;z konusu şehirdeki halkın refah i&ccedil;inde y&uuml;zd&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;ş ve onların &ccedil;ok g&uuml;zel bir şehre sahip olduklarını m&uuml;şahede etmişlerdi. Y&uuml;ksek tepeler &uuml;zerindeki put hane, ağa&ccedil;larla dolu bağlar, &ccedil;eşitli meyveler, &ccedil;eşmeler, havuzlar, akarsular, g&uuml;zel kadınlar ve ihtişamlı evler tabiatıyla onların dikkatini kendine &ccedil;ekmişti. Onlar, bu durumu kendi durumlarıyla mukayese ediyorlardı. Onlar, kendilerinin s&uuml;rekli avare olduğunu d&uuml;ş&uuml;n&uuml;yor ve doğru d&uuml;r&uuml;st bir hayata sahip olmadıklarını zannediyorlardı. Zira onlar, bir zamanlar bedevi idiler ve uzun bir m&uuml;ddet Mısırlıların k&ouml;lesi olarak yaşamışlardı. Şimdi de Firavunların sultası altından kurtulmuş olmalarına rağmen yine de avare idiler. Ne bir evleri, ne bir şehirleri, ne bir meskenleri, ne bir bağları, ne bir bah&ccedil;eleri, ne de bir gelecekleri vardı. Gelecekte başlarına neler geleceğinden hi&ccedil;bir haberleri yoktu. B&ouml;yle bir durumda o şehir halkını m&uuml;reffeh ve modern bir hayat i&ccedil;inde g&ouml;rd&uuml;klerinde onlar gibi olmak arzusuna kapıldılar ve onlar gibi yaşamak istediler. Ama o halkın en a&ccedil;ık &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; put hanede g&ouml;rd&uuml;ler. Putlara tapmayı ve onların &ouml;zel merasimlerine g&ouml;z diktiler. Bu a&ccedil;ıdan Hz. Musa&rsquo;dan (as) onların putu gibi kendilerine bir put yapmasını ve yaşam tarzı, ibadet, din ve kutsama gibi hususlarda onlar gibi olmayı istediler. Bu sebeple de Hz. Musa (as) cehalet ve bilgisizlikleri dolayısıyla onları şiddetle kınadı.</p>\n\n<p>\n	Sonu&ccedil;ta sahih bir marifete ulaşmaya engel olan fakt&ouml;rlerden biri de mantıksız ve k&ouml;r&uuml; k&ouml;r&uuml;ne taklit etmektir. Bu taklit ister atalarının taklidi olsun, ister ge&ccedil;miş tarihten olsun ve isterse de k&ouml;r&uuml; k&ouml;r&uuml;ne bir taklit olsun hi&ccedil; fark etmez. İnsan atalarını taklit yerine onlardan ibret almalıdır. Dolayısıyla insanın &uuml;st&uuml;nl&uuml;k g&ouml;rd&uuml;ğ&uuml; bir kimseyi veya toplumu k&ouml;r&uuml; k&ouml;r&uuml;ne taklit etmesi şiddetle kınanmıştır.</p>\n\n<p>\n	<strong>3- Zanna Dayanmak</strong></p>\n\n<p>\n	İnsanı doğru bilgiye ulaşmaktan alıkoyan fakt&ouml;rlerden biri de zanna dayanmak &acirc;detidir. Biz bug&uuml;n b&uuml;t&uuml;n olayları ve c&uuml;zi hadiseleri bilme konumunda değiliz. &Ccedil;eşitli konularda yakine erişmek olduk&ccedil;a zordur. Bu a&ccedil;ıdan genellikle her konuda bilgi edinme zahmetine katlanmamaktayız. İşlerimizin k&ouml;keni daha az zahmetle elde ettiğimiz zanlara dayanmaktır. Hareket edince, bir hedefe gitmek i&ccedil;in arabaya binince bu arabanın bizi y&uuml;zde y&uuml;z hedefe ulaştıracağı hususunda kesin bir g&uuml;ven i&ccedil;inde değiliz.</p>\n\n<p>\n	Aksine bir&ccedil;ok engellerin bizleri hedefe ulaşmaktan alıkoyacağı ihtimalini de vermekteyiz. &Ouml;rneğin araba kaza yapabilir, bozulabilir veya bir takım başka sorunlar ortaya &ccedil;ıkabilir. Ama yine de bu ara&ccedil;tan istifade etmek ve hedefe ulaşmak hususunda bir zan taşımaktayız. Bu zan harekete ge&ccedil;memizi ve hayat programımızı d&uuml;zeltmemizi sağlamaktadır. Genellikle hayatımızın diğer işleri de bu esas &uuml;zeredir. Yani biz hayattaki bir&ccedil;ok işimizi zanna g&uuml;ven esasına dayandırmaktayız. Bu zanna g&uuml;ven bir alışkanlık olarak hayatımızın b&uuml;t&uuml;n boyutlarını, hareketlerimizi ve duruşlarımızı kapsamaktadır.</p>\n\n<p>\n	&Ouml;te yandan sıradan ve maddi olaylarda zanna dayanmak bizler i&ccedil;in b&uuml;y&uuml;k bir sorun &ccedil;ıkarmamaktadır. Ama bir&ccedil;ok zararlar buradan v&uuml;cuda gelmektedir. Dolayısıyla da bu &ouml;nemli konularda ilim ve yakin elde etme peşine d&uuml;şmemekteyiz.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim bir &ccedil;ok yerde k&acirc;fir ve m&uuml;şriklerin sorunlarının bu yersiz ve mantıksız zanna dayanmaktan kaynaklandığını belirtmekte ve onları zan ve vehimlerine dayandıkları i&ccedil;in şiddetle kınamaktadır. Burada bazı ayetleri &ouml;rnek olarak g&ouml;stermekte yarar var ve bazı ayetler m&uuml;şriklerin şirk koşmasının sebebinin zan olduğunu a&ccedil;ıklamış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, &ccedil;ocuk edindi&rdquo; dediler. O, (bundan) y&uuml;cedir ve O, hi&ccedil; bir şeye ihtiyacı olmayandır. G&ouml;klerde ve yerde ne varsa O&rsquo;nundur. Kendinizde buna ilişkin ispatlayıcı bir delil de yoktur. Allah hakkında bilmediğiniz bir şeyi (nasıl) s&ouml;ylersiniz?&rdquo; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	Hakim Haskani&rsquo;nin nakline g&ouml;re İbn-i Abbas bu ayetin tefsirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Kendi aralarında tartışan topluluk, bu m&uuml;nakaşayı Hz. Peygamber&rsquo;e (saa) g&ouml;t&uuml;rd&uuml;ler ve Allah Resul&uuml; (saa) bazı sahabelerine onların aralarında h&uuml;k&uuml;m vermelerini istedi. Ama verdikleri h&uuml;kme razı olmadılar. Daha sonra İmam Ali&rsquo;nin h&uuml;k&uuml;m vermesini istedi. Ali (as) onların arasında h&uuml;k&uuml;m verdi ve onlar onun verdiği h&uuml;kme razı oldular. Bunun &uuml;zerine bazı m&uuml;nafıklar onlara ş&ouml;yle dedi: &ldquo;Falan kişi size h&uuml;k&uuml;m etti, fakat razı olmadınız. Fakat Ali size bir h&uuml;k&uuml;m verdi ve onun h&uuml;km&uuml;ne razı oldunuz vay halinize!&rdquo; Bunun mukabilinde Y&uuml;ce Allah Ali hakkında mezkur ayeti indirdi.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	&ldquo;Onların &ccedil;oğu zanna uyarlar; zan ise ş&uuml;phesiz, hi&ccedil; bir şey ile (insanı) haktan m&uuml;stağni kılamaz. Y&uuml;ce Allah, yaptıklarını ş&uuml;phesiz bilir.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	S&ouml;z konusu ayetlerde şu hakikat ortaya &ccedil;ıkmaktadır; Allah Te&acirc;la, m&uuml;şriklerin batıl inan&ccedil;larını ve temelsiz şirk koşmalarını zan ve vehimlere dayandırmaktadır. Onların inan&ccedil;ları ve amelleri zan ve vehimlerden başka bir esasa dayanmaktadır.</p>\n\n<p>\n	Bazı ayetlerde ise kıyametin inkar edilmesi ve bu maddi &acirc;lemden başka bir alemin varlığının reddedilmesi inancı da zanna dayandırılmakta, vehim ve hayallerden kaynaklandığı belirtilmektedir.&Ouml;rneğin ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Biz g&ouml;ky&uuml;z&uuml;n&uuml;, yery&uuml;z&uuml;n&uuml; ve ikisi arasında bulunan şeyleri batıl olarak yaratmadık. Bu, ink&acirc;rcıların zannıdır. Ateşten (g&ouml;recekleri azaptan) dolayı vay o ink&acirc;r edenlere!</p>\n\n<p>\n	Yoksa biz, iman edip de iyi işler yapanları, yery&uuml;z&uuml;nde bozgunculuk yapanlar gibi mi tutacağız? Veya (Allah&rsquo;tan) korkanları yoldan &ccedil;ıkanlar gibi mi sayacağız?&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	Y&uuml;ce Allah, diğer ayetlerde bazı sapık inan&ccedil;ların da bu zan ve vehme dayandığını belirterek ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Doğrusu ahirete iman etmeyenler, melekleri dişi isimlerle isimlendirirler.</p>\n\n<p>\n	Oysa onların bununla ilgili hi&ccedil; bir bilgileri yoktur. Onlar, yalnızca zanna uymaktadırlar. Oysa ger&ccedil;ekte zan, haktan yana hi&ccedil; bir yarar sağlamaz.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	Şimdi de şu soruyu sormak gerekir; zanna g&uuml;venmekten maksat nedir ve neden &ccedil;irkindir? &Ouml;zellikle de şu hakikatin g&ouml;z &ouml;n&uuml;nde bulundurulması gerekir ki, ş&uuml;phe ve zan kesin bir ilme ulaşmak i&ccedil;in iki basamak ve iki adım konumundadır ve usulen kesin bilgiye ulaşma yolu şek ve zandır. Biz evvela bir şey hakkında ş&uuml;phe etmekteyiz ve daha sonra da o konu hakkında doğal olarak derin d&uuml;ş&uuml;ncelere dalarak bir taraf g&ouml;z&uuml;m&uuml;zde g&uuml;&ccedil;lenmektedir ve i&ccedil;inde olumlu ve olumsuz ihtimalin eşit olduğu ş&uuml;phe haletinden yavaş yavaş dışarı &ccedil;ıkmaktayız ve daha sonraki aşamada bu iki ihtimalden biri g&ouml;z&uuml;m&uuml;zde &uuml;st&uuml;n konuma ge&ccedil;mektedir. Her ne kadar karşı ihtimal y&uuml;zde y&uuml;z ortadan kalkmamış olsa dahi bu b&ouml;yledir. Yani şekten sonra zanna ulaşmaktayız daha sonra da d&uuml;ş&uuml;nerek ve inceleyerek yolumuza devam etmekte ve &uuml;&ccedil;&uuml;nc&uuml; aşamada kesinliğe ulaşmaktayız.</p>\n\n<p>\n	Bu a&ccedil;ıklamalar esasınca bir a&ccedil;ıdan ş&ouml;yle s&ouml;ylememiz gerekir; zanna dayanmak, kesin ilme ulaşmak i&ccedil;in gereklidir. Aslında b&ouml;yle bir itimat ve g&uuml;ven i&ccedil;inde olmamız gerekir. Dolayısıyla yukarıdaki sorunun cevabı bu konu incelendiğinde ve t&uuml;m&uuml;yle a&ccedil;ıklığa kavuştuğunda bir zaruret arz etmektedir. Yukarıdaki soruya cevap olarak ş&ouml;yle s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Zan bazen ruhsal bir halet veya bir inan&ccedil; olarak kullanılmaktadır ve insan yakin sahibi olmadığı i&ccedil;in de tabiatıyla bu halet kendisinde olumsuz bir değer olarak algılanmamalıdır. Aksine yakin ve kesin ilme bir ge&ccedil;iş k&ouml;pr&uuml;s&uuml; olarak değerlendirilmelidir.</p>\n\n<p>\n	Dolayısıyla bu haletin olumlu bir değeri vardır. Yani bu halet bir ge&ccedil;iş ve kesin ilme ulaşma vesilesi olmalıdır. Ama zanna dayanmanın &ccedil;irkin olduğu yerlerde bu &ccedil;irkinlik, s&ouml;z konusu haletten kaynaklanmamaktadır. Aksine bu haletin gerektirdiği şeyler sebebiyledir. Yani zan her zaman insanı yakine ulaştırmamaktadır ve yakine ulaşmanın &ouml;nc&uuml;l&uuml; vaki olmamaktadır. Bir&ccedil;ok hususta insan zan sebebiyle ger&ccedil;eklerden uzaklaşmaktadır. Bu durumda ger&ccedil;ekle uyuşmazlık ortaya &ccedil;ıkmaktadır. Bu a&ccedil;ıdan da her ne kadar insan yakin ettiğini hayal etse bile bu yakinle h&acirc;sıl olan kendi kesin inancı ger&ccedil;eklere aykırıdır. Kur&rsquo;an-ı Kerim işte bunu zan olarak değerlendirmektedir. Zira batıl bir inan&ccedil; hususunda kesin bir inanca sahip olmak hakikati elde etmeye engel teşkil etmektedir. Eğer insan akıl yoluyla dakik bir şekilde inceleyecek ve d&uuml;ş&uuml;ncesini gerektiği gibi kullanacak olursa, bu inancının temelsiz olduğu a&ccedil;ığa &ccedil;ıkacak ve b&ouml;ylece hakikatin tertemiz kaynağına ulaşmış olacaktır.</p>\n\n<p>\n	Bu bilgiler ışığında Kur&rsquo;an&rsquo;ın kınamış olduğu zanna itimat etmekten maksat iki şeydir. Birincisi her ne kadar kesin bir inanca dayansa da ger&ccedil;eklere aykırı olan bir inanca g&uuml;venmek, ikincisi ise kesin olmayan bir inanca dayanmak yani zan i&ccedil;inde olmak. Bu her ne kadar ger&ccedil;ekle uyum i&ccedil;inde olsa da durum aynıdır. Zira ilk durumda insan hakikate ulaşmamıştır, hakikati elde etmemiştir. Her ne kadar yakin i&ccedil;inde olsa da bu b&ouml;yledir. İkinci hususta ise yol, metot ve haleti g&uuml;venilir değildir ve gerekli sağlamlığa sahip bulunmamaktadır. Sıhhati hakkında hi&ccedil;bir garantisi yoktur ve bu haleti insanı hakka ulaştırmamaktadır. Akıllı insan, hayatını hakikatler esasına dayandırır. Vehimler ve hayaller esasına değil. &Ouml;zellikle itikadi konularda ve d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n temel ilkelerinde ger&ccedil;ekleri kesin derk etmek ve kesin bir inanca sahip olmak gerekir. Yani ger&ccedil;ekleri derk eden bir ilim sahibi olmalıdır. Bu ilim de, doğru ve mantıki bir yolla elde edilmiş olmalıdır. Bu yolu insanlar, insani fıtratı gereği hakikatleri keşfettiği bir esnada kat etmekte ve hedefe ulaşmaktadır. O halde kesin bir bilgi elde etmenin engellerinden biri de zanna dayanma haletidir. Biz g&uuml;nl&uuml;k hayatımızda bu zan &uuml;zere yaşamaktayız ve bu zannı adet haline getirmiş bulunmaktayız. Bizler i&ccedil;in bir alışkanlık haline gelmiştir. &Ouml;yle ki &ouml;nemli ve temel konularda bile kesinliği elde etme d&uuml;ş&uuml;ncesine kapılmamaktayız. Kur&rsquo;an-ı Kerim bizlere bu t&uuml;r adetlerin tehlikeli olduğunu beyan etmektedir. Ger&ccedil;i g&uuml;nl&uuml;k olaylarda ve hayatın sade konularında &ouml;zellikle yakini bir ilim elde edilmezse, zan ile iktifa etmek m&uuml;mk&uuml;n olabilir. Ama bu t&uuml;r adetler ister istemez &ouml;nemli ve temel konularda da kesin ilim elde etme yolunu kapamamalıdır. Aksi takdirde bu halet bizleri asla hakka ulaştırmaz ve bir&ccedil;ok a&ccedil;ıdan b&uuml;y&uuml;k zararlar g&ouml;rmemize neden olur.</p>\n\n<p>\n	<strong>4- &Ccedil;elişen Y&ouml;nelimler</strong></p>\n\n<p>\n	İnsanı doğru bir marifet elde etmek ve ilme ulaşmaktan alıkoyan engellerden biri de y&ouml;neliş ve eğilimler ile ilgilidir. &Ouml;rneğin insan, her ne kadar hak marifet ve &ouml;ğretiler elde etme yoluna girecek olursa, bir takım maddi menfaatlerden mahrum kalacağını d&uuml;ş&uuml;necektir.</p>\n\n<p>\n	Genellikle d&uuml;nyada refah ve bolluk i&ccedil;inde y&uuml;z&uuml;p, lezzet i&ccedil;erisinde yaşayan kimseler bu bulundukları duruma b&uuml;y&uuml;k bir bağlılık ile sarılmışlardır. &Ouml;yle ki eğer bu durumun tehlikeye d&uuml;şeceğini hissedecek olurlarsa, zihinlerini o şeyle meşgul etmeye yanaşmaz ve aksine ona karşı savaşmaya kalkışırlar.</p>\n\n<p>\n	Genel olarak Kur&rsquo;an ayetlerinde doğru d&uuml;ş&uuml;nmeyle ilgili olarak g&ouml;zle g&ouml;r&uuml;l&uuml;r &uuml;&ccedil; engel beyan edilmiştir:</p>\n\n<p>\n	<strong>a) Anlık Lezzetler ve Hevesler</strong></p>\n\n<p>\n	B&uuml;t&uuml;n insanlarda icmali olarak bu halet mevcuttur. Elbette bazı kimselerde bu istekler akıllıca ve belli bir &ccedil;er&ccedil;evede mevcut olduğundan farklıdır. Bu durumda s&ouml;z konusu hal, insanın gerekli işleri ile uyumsuzluk ve &ccedil;elişki halinde bulunmamaktadır. Dolayısıyla da insanın d&uuml;ş&uuml;nmesine, fikrine ve geleceğini g&ouml;rmesine engel teşkil etmemektedir. Ama diğer insanlarda bu t&uuml;r lezzet ve istekler tuğyan edip, sınırları aşmakta ve insanın fırsatları kaybetmesine neden olmaktadır. Aynı zamanda insanın d&uuml;ş&uuml;nmesini ve geleceğini basiretli bir şekilde g&ouml;rmesini engellemektedir. İnsanın d&uuml;nyevi veya manevi, ahlaki ve uhrevi geleceğini d&uuml;ş&uuml;nmesine engel teşkil etmektedir. Başka bir ifadeyle, insanın hayatı t&uuml;m&uuml;yle hayvani ve i&ccedil;g&uuml;d&uuml;sel bir hayat haline d&ouml;n&uuml;şmektedir. Bu ger&ccedil;ek bir&ccedil;ok Kur&rsquo;an ayetiyle sabittir. Biz burada yalnızca birka&ccedil; &ouml;rneğe işaret etmekle yetineceğiz. Bir ayet-i kerimede ş&ouml;yle buyrulmuştur:</p>\n\n<p>\n	&ldquo;Biz cinler ve insanlardan bir&ccedil;oğunu cehennem i&ccedil;in yaratmışızdır. Onların kalpleri vardır, onlarla kavramazlar; g&ouml;zleri vardır, onlarla g&ouml;rmezler; kulakları vardır, onlarla işitmezler. İşte onlar hayvanlar gibidir; hatta daha da sapıktırlar. İşte asıl gafiller onlardır.&rdquo; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	<strong>b)&nbsp; Geleceğe Y&ouml;nelik Aşırı Maddi Arzular</strong></p>\n\n<p>\n	İkinci aşamada bazı kimseler aklını kullanmakta ve t&uuml;m&uuml;yle anlık lezzet ve isteklere kapılmamaktadır. Ama d&uuml;ş&uuml;nceleri, zikirleri ve fikirleri genel olarak d&uuml;nyevi konularda &ouml;zetlenmektedir. Servet elde etmek, kudret sahibi olmak, makam peşinde koşmak, d&uuml;nyevi toplumsal bir konum elde etmek halleri bu kimseleri &ouml;ylesine meşgul etmiştir ki, bu kimseler Allah&rsquo;tan, kıyametten, maneviyattan ve geleceklerinden t&uuml;m&uuml;yle gaflete d&uuml;şm&uuml;şlerdir. Hakikatte bunların fikirleri birinci grup kimseler gibi &ouml;lm&uuml;ş ve yok olmuş değildir. Ama bunların fikirleri de d&uuml;nyevi ve maddi y&ouml;nelişlerin esareti altındadır. Mala tapınma, makam peşinde koşma, kudret aşığı olma gibi haletleri vardır. Hi&ccedil; bir zaman bu maddi ve d&uuml;nyevi y&ouml;nelişlerin karanlık zindanlarından dışarı &ccedil;ıkamazlar. Ruh, reyhan, cennet nimeti, Allah&rsquo;a yakınlık ve O&rsquo;nun rahmetinden istifade edemezler.</p>\n\n<p>\n	Elbette bu grup, Allah, Resul ve kıyamet hakkında art niyetli de olmayabilirler. Ama t&uuml;m&uuml;yle mal, makam ve kudrete dalmış ve sonu&ccedil; olarak da bu t&uuml;rl&uuml; konulardan t&uuml;m&uuml;yle gaflet etmişlerdir. Bu konuda da nice ayetler vardır ki onlardan bazılarına işaret etmek gerekir. &Ouml;rneğin bir ayette ş&ouml;yle buyurulmaktadır:</p>\n\n<p>\n	&ldquo;Mal ve evlat &ccedil;oğaltma yarışı sizi oyaladı.&rdquo; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	Aynı şekilde ş&ouml;yle buyurulmuştur:</p>\n\n<p>\n	&ldquo;Rabbimiz! Bize d&uuml;nyada ver. diyen insanlar vardır. &Ouml;ylesinin, ahirette bir payı yoktur.&rdquo; <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	Tabiatıyla ayette ge&ccedil;en &ldquo;Yekulu&rdquo; kelimesinden maksat sadece dille s&ouml;ylemek değildir. Aksine şu manayı ihtiva etmektedir; onlar yalnızca bu d&uuml;nyayı istemekte fikir, d&uuml;ş&uuml;nce, plan, amel ve davranışlarını t&uuml;m&uuml;yle bu hedefe ulaşmak i&ccedil;in kullanmaktadırlar. Bir başka ayette de ş&ouml;yle yer almaktadır:</p>\n\n<p>\n	&ldquo;İşte onlar, ahirette kendileri i&ccedil;in ateşten başka hi&ccedil; bir şeyleri olmayan kimselerdir. D&uuml;nyada yaptıkları boşa gitmiştir ve yapmakta oldukları şeyler de (zaten) b&acirc;tıldır.&rdquo; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	<strong>c)&nbsp; Allah, Peygamber ve Dine D&uuml;şmanlık</strong></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; aşamada bulunanlar ise &ouml;yle kimselerdir ki, fikirleri yine de canlıdır ve birinci grup gibi değillerdir. Aslında bu t&uuml;r konular hakkında hi&ccedil; d&uuml;ş&uuml;nmemektedirler. Allah ve Peygamber&rsquo;ine d&uuml;şmanlık i&ccedil;erisinde ve bu konuda faaliyet g&ouml;stermektedirler. Her ne kadar bu inatları bir t&uuml;r tepki mahiyetinde olsa da ve makam d&uuml;şk&uuml;nl&uuml;ğ&uuml;, d&uuml;nya ve mal sevgisi gibi maddi ve olumsuz y&ouml;nelişlerden kaynaklanan bu t&uuml;r eğilimlerin ortaya &ccedil;ıkışı, Allah ve Allah&rsquo;a tapanlara d&uuml;şmanlık, yalanlama, sırt &ccedil;evirme, cinayet ve kan d&ouml;k&uuml;c&uuml; olarak zuhur etmektedir.</p>\n\n<p>\n	Sonu&ccedil;ta bu &uuml;&ccedil; t&uuml;r y&ouml;neliş ve eğilim t&uuml;mel bir y&ouml;neliştir ve her biri diğeriyle farklılık arz etmektedir. Ama her &uuml;&ccedil; t&uuml;r&uuml; de; insanı, hakkında d&uuml;ş&uuml;nmesi gereken konularda sahih bir d&uuml;ş&uuml;nceden ve tefekk&uuml;rden alıkoymaktadır.</p>\n\n<p>\n	Biz, başka bir a&ccedil;ıdan da doğru d&uuml;ş&uuml;nceye engel teşkil eden y&ouml;nelimleri değerlendirebiliriz.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, toplumda bir grubu refah i&ccedil;inde y&uuml;z&uuml;p, israf edenler ve peygambere karşı savaşanlar olarak tanıtmaktadır. Bir peygamber geldiği zaman bu kimseler onların karşısına dikilmiş ve muhalefet etmişlerdir. Onların muhalefet etmesinin sebebi de, rahatlık ve refah i&ccedil;erisinde bir hayat istemişler ve kendi hayatlarında hi&ccedil; bir eksiklik hissetmemişlerdir. &Ouml;te yandan inan&ccedil;ları, eğer peygamberlerin yolunu kabul edecek, onların davetine icabet edecek olurlarsa bu lezzet verici hayatları tehlikeye d&uuml;şecek ve yok olacak şeklindedir. Bu refah ve nimete tamah ve y&ouml;neliş onların muhalefetine kaynaklık etmiştir.</p>\n\n<p>\n	İnsanoğlunu marifet elde etmekten alıkoyan ikinci y&ouml;neliş ise toplumsal konuma karşı duyulan eğilimdir. Eğer insan Allah, kıyamet ve ahireti kabul etmenin kendi toplumsal konumuna zarar vereceğini d&uuml;ş&uuml;necek olursa, bu d&uuml;ş&uuml;nce onu s&ouml;z konusu konular hakkında d&uuml;ş&uuml;nmekten mutlaka alıkoyacaktır. Elbette insanlardan bir&ccedil;oğu toplumsal konum ve makamları, kendi maddi menfaatlerini temin etmesi i&ccedil;in istemektedirler. B&ouml;ylece elde ettikleri başarıyla bir takım art niyetlere y&ouml;nelmekte, haksız tasarruflarda bulunmaktadır. Ama bu her durumda ge&ccedil;erli değildir. Bazı kimseler i&ccedil;in bizzat makam bir &ouml;nem arz etmektedir. İnsanlar i&ccedil;erisinde bir t&uuml;r itibar sahibi olmak da bazı kimseler i&ccedil;in ruhsal y&ouml;nelişlerden ve isteklerden biridir. Bazı kimseler kendisine lider denilmesini ve kendisine saygı duyulmasını arzu ederler.</p>\n\n<p>\n	Bu kimseler birinci grubun tam aksine maddi menfaatleri tehlikeye d&uuml;şt&uuml;ğ&uuml; an makamlarının korunmasını isterler. Hatta bir&ccedil;ok defasında makam, mevki ve ş&ouml;hret elde etmek i&ccedil;in akıl almaz harcamalarda bulunurlar. Bu eylem, makama karşı duyulan isteklerin kendi yerinde bağımsız bir y&ouml;neliş olduğunu g&ouml;stermektedir. Dolayısıyla da insanın doğru bir şekilde d&uuml;ş&uuml;nmesine engel teşkil etmektedir. İnsan bu y&ouml;neliş sebebiyle hakikat ve marifete ulaşmaktan mahrum kalmaktadır. &Ccedil;&uuml;nk&uuml; peygamberleri takip edecek olurlarsa bu makamları tehlikeye d&uuml;şecektir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayetler bu konuya işaret etmektedir. En azından bu ger&ccedil;eği anlamak m&uuml;mk&uuml;n olmaktadır. &Ouml;rneğin bir ayette ş&ouml;yle buyrulmuştur:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&ldquo;Kendilerine g&uuml;&ccedil; (izzet) sağlasınlar diye, Allah&rsquo;tan başka ilahlar edindiler.&rdquo; <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	Allah Te&acirc;la bir başka ayette ise ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Onlar, iman edenleri bırakıp da ink&acirc;rcıları dost edinirler. İzzeti onların yanında mı arıyorlar? Ş&uuml;phesiz izzet b&uuml;t&uuml;n&uuml;yle Allah&rsquo;ındır.&rdquo; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	Bu ve benzeri ayetlerden şu neticeyi ulaşmaktayız; &ouml;nceden de yalancı tanrı ve putlara tapan kimseler, toplumsal konum ve izzete g&ouml;z dikmiş kimselerdir. Onlar bu makam d&uuml;şk&uuml;nl&uuml;ğ&uuml;ne &ouml;ylesine g&ouml;n&uuml;l vermişlerdir ki, artık bu kimseler hak, hakikat, Allah, kıyamet, vahiy ve n&uuml;b&uuml;vvet hakkında d&uuml;ş&uuml;necek bir halde değillerdir. Zira bu t&uuml;r d&uuml;ş&uuml;nceler onların kendi toplumsal konumlarıyla &ccedil;elişmektedir.</p>\n\n<p>\n	İnsanı doğru d&uuml;ş&uuml;nceden ve marifetten alıkoyan &uuml;&ccedil;&uuml;nc&uuml; nefsani y&ouml;neliş ve ruhsal fakt&ouml;r ise kibir ve kendini b&uuml;y&uuml;k g&ouml;rmeye meyilli olmaktır. Bu da insanlarda şiddet ve zaaf olarak farklılık g&ouml;stermektedir. Bazen bu halet bir kimsede &ccedil;ok şiddetli olabilir. Bu kimseler başka bir varlık karşısında tevazu g&ouml;stermeyi bir utan&ccedil; sayarlar. Hatta bundan da &ouml;te kendilerini ve b&uuml;t&uuml;n &acirc;lemleri yaratan karşısında dahi boyun eğmez, tevazu g&ouml;stermezler ve bu da kibrin en &uuml;st&uuml;n ve tehlikeli derecesidir. &Ouml;rneğin tarihte yer aldığına g&ouml;re Taif Ehli kimseler Allah Resul&uuml; (saa) g&uuml;&ccedil;lenince kendilerini İslam dinini kabul etme mecburiyetinde hissettiler ve ona şu teklifi sundular:</p>\n\n<p>\n	&ldquo;Biz senin dinini kabul ediyoruz lakin sen bizi namaz ve secde etmekten maruz g&ouml;rmelisin. Bizleri Allah karşısında secde etmekle g&ouml;revlendirme ve bil ki; bu iş bizlere &ccedil;ok ağır gelmekte ve bizler buna asla tahamm&uuml;l edememekteyiz.&rdquo;</p>\n\n<p>\n	Bu teklifin psikolojik tefsiri ancak şu olabilir; onlardaki tekebb&uuml;r hali &ccedil;ok g&uuml;&ccedil;l&uuml;yd&uuml; ve hatta Y&uuml;ce Allah karşısında secde etmeye dahi yanaşmıyorlardı. Bu t&uuml;r tekebb&uuml;r şeytanda dahi yoktu. Zira Şeytan Allah Teala karşısında m&uuml;tevazıydi. Şeytan altı bin yıl Allah Te&acirc;la&rsquo;ya ibadet etmemişmiydi.</p>\n\n<p>\n	Evet, Şeytan Allah Te&acirc;la karşısında secdeye kapanmayı bir utan&ccedil; olarak g&ouml;rm&uuml;yor ve bunu uzun uzadıya yıllar boyunca yerine getiriyordu. Sadece Allah&rsquo;ın emri &uuml;zere &Acirc;dem (as) karşısında secdeye kapanmayı bir utan&ccedil; olarak değerlendirdi. İsyan etti ve bu isyan onun yok oluşuna ve &ccedil;&ouml;kmesine neden oldu. Dolayısıyla eğer bazı kimseler Allah&rsquo;ın emri karşısında teslim olmayı ve tevazu g&ouml;stermeyi bir utan&ccedil; olarak g&ouml;r&uuml;yorsa, tabiatıyla o kimse Şeytandan da daha k&ouml;t&uuml;d&uuml;r.</p>\n\n<p>\n	&ldquo;Bana kulluk etmeyi b&uuml;y&uuml;kl&uuml;klerine yediremeyenler al&ccedil;almış olarak cehenneme gireceklerdir.&rdquo;</p>\n\n<p>\n	Ama elbette kibrin daha k&uuml;&ccedil;&uuml;k ve zayıf dereceleri de olduk&ccedil;a &ccedil;oktur. Kur&rsquo;an&rsquo;da da bunun tarihi &ouml;rneklerine bir&ccedil;ok yerde işaret edilmiştir. Peygamberlere itaat etmeyen &ouml;nceki &uuml;mmetlere işaretlerde bulunulmuştur.</p>\n\n<p>\n	Sonu&ccedil; olarak kendini beğenmek, bağnazlık ve gurur da tıpkı tekebb&uuml;r gibi doğru bilgi elde etmeye engel olan y&ouml;nelişlerden biridir. &Ouml;rneğin ırk&ccedil;ı bağnazlıklar, milliyet&ccedil;ilik, fırkacılık yani t&uuml;m&uuml;yle b&uuml;t&uuml;n bağnazlıklar batıl ve yersizdir. İnsanın kendi davranışları hakkında şekke d&uuml;şmesine, d&uuml;ş&uuml;nmesine ve bu d&uuml;ş&uuml;nce yoluyla doğru ve sahih inan&ccedil;lara dayanmasına engel teşkil etmektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;lk/10</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A&rsquo;raf/179</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara/55</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;minun/33-34</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Yasin/78-79</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zuhruf/21-24</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;lk/10</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şems/7-8</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Delail&rsquo;us Sıdk ve Menakıb-i İbn-i Meğazili s. 271-272</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf/172-173</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf/138-141</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus/66</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şevahid&rsquo;ut Tenzil c. 1 s. 265</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus/ 35-36</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sad/27-28</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm/27-28</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf/179</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tekas&uuml;r/1</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/200</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hud/16, İsra/18, Şura/20</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meryem/81</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/139</p>\n	</div>\n</div>','Kur’an’da  Bilginin Engelleri','','publish','closed','open','','kuranda-bilginin-engelleri','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=2999',0,'post','',0),(3000,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<div>\n	<p style=\"text-align: right;\">\n		Prof. Dr. Muhammed B&acirc;kır Saidir&ucirc;şen</p>\n\n	<p style=\"text-align: right;\">\n		&Ccedil;eviri: Kenan &Ccedil;amurcu</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Kur&rsquo;an&rsquo;ın Dili, İ&ccedil; Zorunluluklar</strong></p>\n\n	<p>\n		Kur&rsquo;an&rsquo;ın ne t&uuml;r bir dile sahip olduğu, acaba bir tek dili mi, yoksa bir&ccedil;ok dili mi bulunduğu, Kur&rsquo;an dilinin &ouml;zelliklerinin neler olduğu gibi soruların cevabını araştırmak pek &ccedil;ok bakımdan zaruri g&ouml;r&uuml;nmektedir. &Ccedil;&uuml;nk&uuml; bir yandan Kur&rsquo;an&rsquo;ın diğer dinlerin metinleriyle k&ouml;kl&uuml; farklılıkları bulunmakla birlikte batı k&uuml;lt&uuml;r&uuml;n&uuml; takip eden ve ondan etkilenen kimilerinin, bilerek veya bilmeyerek batıdaki bazı din&icirc; dil yaklaşımlarını Kur&rsquo;an diline de uyguladıkları ve dayattıkları g&ouml;zlemlenmektedir. Bu sebeple bu t&uuml;r fikr&icirc; hata ve sapmalara dikkat etmek bizim i&ccedil;in zorunlu bir iştir.</p>\n\n	<p>\n		&Ouml;te yandan Kur&rsquo;an&rsquo;ın dilini araştırma &uuml;zerinde &ccedil;alışılması Kur&rsquo;an&rsquo;a &ouml;zg&uuml; ve bir i&ccedil; zorunluluktur. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın zahir ve b&acirc;tın, tefsir ve tevil, muhkem ve m&uuml;teşabih, temsil, kinaye, istiare, huruf-i mukattaa vs. gibi unsurları vardır. Bu &ouml;zellikler ve diğer etkenler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda metnin değişik anlayışları i&ccedil;in kapı a&ccedil;ılmış olacaktır. Dolayısıyla Kur&rsquo;an dilini tanımak i&ccedil;in dikkatli ve ayrıştırıcı bakış, Kur&rsquo;an&rsquo;ı anlamaya ulaşmanın anahtarı ve Kur&rsquo;an tefsirinde &ccedil;eşitli g&ouml;r&uuml;şleri değerlendirmek i&ccedil;in kriterdir.</p>\n\n	<p>\n		B&ouml;ylelikle sonraki M&uuml;sl&uuml;man nesillerin kendi k&uuml;lt&uuml;rlerinin eski metinlerinden yararlanmada g&ouml;sterdiği olağan&uuml;st&uuml; gaflete rağmen M&uuml;sl&uuml;manların bilimsel-manevi mirası risalet, sahabe ve tabiin d&ouml;neminden itibaren vahyin yatağında akmaya devam etti, Kur&rsquo;an&rsquo;ın lafzi metni ile anlamını ahenk i&ccedil;inde tilavet etmenin temelini attı ve meyveler verdi, Arap&ccedil;a&rsquo;ya yeni bir hayat ve kimlik kazandırdı; Ali&rsquo;nin (as) Nehcu&rsquo;l-Belağa&rsquo;sı gibi şaheserler, Sahife-i Seccadiye&rsquo;de Ali b. H&uuml;seyin&rsquo;in (as) yakarışları, nazım ve nesir eserler ortaya &ccedil;ıkarabildi.</p>\n\n	<p>\n		Ondan sonra da, kıraat, tefsir, Kur&rsquo;an ilimleri ve edebi ilimlerden kelam, felsefe, mantık, tasavvuf ve fıkıh usul&uuml;ne kadar, M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rler ve Kur&rsquo;an&rsquo;ın m&uuml;minlerinin, Kur&rsquo;an&rsquo;ın evrenini anlama ve savunma doğrultusunda ger&ccedil;ekleşmiş gayret ve koşuşturmasını g&ouml;steren din havzasında linguistik ince eleyip sık dokumayla birikmiş İslam ilimlerinin &ccedil;eşitli alanları yer yer ortaya &ccedil;ıkmaya başladı. Binlerce değerli ve gurur verici eser bu bariz &ccedil;abanın &uuml;r&uuml;n&uuml;d&uuml;r.</p>\n\n	<p>\n		G&uuml;n&uuml;m&uuml;zdeki araştırmalarda dinin dili ve din&icirc; metin alanlarında sadece yabancı d&uuml;ş&uuml;n&uuml;rlerin fikr&icirc; birikimiyle yetinemeyeceğimize g&ouml;re, ge&ccedil;ici de olsa, M&uuml;sl&uuml;manların dil ve dinin buluştuğu noktaya dair fikr&icirc; ve bilimsel alanlardaki bazı kaynaklarına değineceğiz.</p>\n\n	<p>\n		<strong>İslam K&uuml;lt&uuml;r&uuml;nde Din ve Dilin Bağı</strong></p>\n\n	<p>\n		Dil ve din arasındaki bağ, &ouml;zellikle de Kur&rsquo;an&rsquo;ın metniyle olanı, İslam k&uuml;lt&uuml;r&uuml;nde olduk&ccedil;a derin ve sağlamdır. Her şeyden &ouml;nce Kur&rsquo;an metni, ayetler ve surelerin yapısının ilahi vahyin &uuml;r&uuml;n&uuml; olduğuna ve Kur&rsquo;an&rsquo;ın Allah tarafından lafız ve anlam olarak indirildiğine ilişkin net beyanı, bu derinlik i&ccedil;in &ouml;zel bir sebeptir. Hatta Kur&rsquo;an&rsquo;ın mucizesi ve muhataplarına meydan okuyuşunun esası da aynı noktanın ışığında değerlendirilebilir. Bu devasa ger&ccedil;eklik, dost ve d&uuml;şmanın, İslam Peygamberinin davetinin kendisi olan Kur&rsquo;an&rsquo;ın sapasağlam metni ve ruhu okşayan &uuml;slubu sahasına odaklanmasının nedenidir.</p>\n\n	<p>\n		Kur&rsquo;an&rsquo;ın g&ouml;n&uuml;l &ccedil;elen cazibesine ilaveten M&uuml;sl&uuml;manlar bu Kitab-ı Şerif&rsquo;e itikadi n&uuml;fuz c&uuml;zdanları ve iman kimliğinin inancı olarak g&ouml;rm&uuml;ş, d&uuml;nya ve ahiret mutluluğu ve iyiliğini onun ışığında aramış ve ruhlarını onun berraklığında neşelendirmişlerdir. M&uuml;sl&uuml;manların ilk ilm&icirc;-iman&icirc; mahfili olan &ldquo;D&acirc;ru&rsquo;l-Kurra&rdquo;da Allah Rasul&uuml;n&uuml;n (saa) hazır bulunması ve teşrifiyle, Kur&rsquo;an&rsquo;la meşgul olanlar dikkat ve sıkı &ccedil;alışmayla Allah&rsquo;ın kelamının doğru kıraatinin eğitim ve &ouml;ğretimine &ouml;nem veriyorlardı.</p>\n\n	<p>\n		Kur&rsquo;an-ı Kerim, bizzat kendisi, aklı kullanmanın yanı sıra hoş ve ahenkli kıraat, tertil ve tilavet vurgu yapmıştı. Allah&rsquo;ın Peygamberi de (saa) m&uuml;minlere ş&ouml;yle tavsiye buyurmuştu:</p>\n\n	<p>\n		&ldquo;Kur&rsquo;an&rsquo;ı Arapların ahengiyle ve onun sesleriyle okuyun.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n	<p>\n		Dostlarından Kur&rsquo;an&rsquo;ı kendisine okumalarını istiyor ve karilere &ouml;vg&uuml;ler yağdırıyordu. <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n	<p>\n		<strong>1. Kıraat İlminden Kur&rsquo;an İlimlerine</strong></p>\n\n	<p>\n		Sonraki d&ouml;nemlerde olduk&ccedil;a kapsamlı Kur&rsquo;an ilimleri ailesinin bir dalı sayılan kıraat ilmi, İslam k&uuml;lt&uuml;r&uuml;nde, dil ve dilbilimle kayda değer ilişkisi bulunan ilk resmi bilim dalıdır. Sonraki asırlarda Kur&rsquo;an ilimleri<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> olarak isimlendirilen ilimlerin basit temelleri, hen&uuml;z birinci y&uuml;zyılda, din&icirc; ilimlere yoğunlaşmış Ali b. Ebi Talib (as), Abdullah b. Mesud, Ubeyy b. Ka&rsquo;b, Abdullah b. Abbas gibi sahabeler ve M&uuml;cahid, Ata, İkrime, Katade, Hasan Basri, Said b. Cubeyr gibi tabiin tarafından Kur&rsquo;an&rsquo;ın n&uuml;zul&uuml; ile eşzamanlı olarak Kur&rsquo;an&rsquo;ın m&uuml;fredat ve c&uuml;mlelerinin anlaşılması, tefsir, kıraat, tecvit ve hat bilgisiyle birlikte oluşturulmuş ilimlerle birlikte atıldı ve hatta derlenip, toparlandı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n	<p>\n		Edebiyat ilimleri ve onun l&uuml;gat, sarf, iştikak, meani, beyan, bedi, inşa, aruz, kafiye, karzu&rsquo;ş-şiir, nakdu&rsquo;ş-şiir, nakdu&rsquo;n-nesr, sebkşinasi, hitabe, hat, edebiyat tarihi gibi bapları ve şubeleri İslam edebiyat k&uuml;lt&uuml;r&uuml;n&uuml;n tezah&uuml;rleridir ve M&uuml;sl&uuml;manların d&uuml;ş&uuml;nce d&uuml;nyasında lafız ve mana meseleleriyle ilgili olarak tedvin edilmiş en y&uuml;ksek boyutlardan biridir. Cahiliye Arabı şiir ve s&ouml;ze aşinaydı. Aralarında &ldquo;Arap g&uuml;nleri&rdquo; ilmi ve şairlerin biyografisi yaygındı. Şiir ilmi ve s&ouml;z eleştirisi rağbet g&ouml;r&uuml;yordu. Lakin kategorilendirilmiş edebi ilimler ve onların genişletilip, araştırılarak yazıya d&ouml;k&uuml;lm&uuml;ş meseleleri İslam d&uuml;ş&uuml;n&uuml;rlerinin ardına d&uuml;şt&uuml;ğ&uuml; yeni fenomenlerdi.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n	<p>\n		Meşhurdur: İslam ve Arap dilbilimi, İmam Ali b. Ebi Talib&rsquo;in (as) Ebu&rsquo;l-Esved Dueli&rsquo;ye g&ouml;stermesiyle bi&ccedil;imlenmiştir. İsim, fiil ve harfin<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a> kuşatıcı, etraflı ve ekonomik tanımı, nihayet Arap dilinin mantık ve kurallarını kayda ge&ccedil;me saikiyle, ama aynı zamanda Kur&rsquo;an&rsquo;ın metnini ve muhtevasını tahriften ve kıraattaki yanlış okumalardan korumak amacıyla onun tarafından Kur&rsquo;an&rsquo;ın harekelenmesi ve i&rsquo;rabı, Kur&rsquo;an&rsquo;ın mealen anlaşılmasının ve tefsirin temellerini attı. Nitekim benzer harflerin <span dir=\"RTL\">(... س, ش, ب, ت, ث, ص, ض</span>) okunuşunda yanlışlık yapılmasının &ouml;n&uuml;ne ge&ccedil;mek i&ccedil;in Kur&rsquo;an&rsquo;da noktalamanın kullanılması da Yahya b. Ya&rsquo;mer tarafından aynı saikle ger&ccedil;ekleştirilmişti.</p>\n\n	<p>\n		Dolayısıyla M&uuml;sl&uuml;manlar, İslam&rsquo;ın zuhurunun ve Kur&rsquo;an&rsquo;ın a&ccedil;ılmaya başlamasının ilk g&uuml;nlerinden itibaren bu kitabı doğru okumak ve iyi anlayabilmek i&ccedil;in bir dizi araştırmaya, belagatli ve kategorik net, a&ccedil;ık bilgilere, s&ouml;z ve anlam konusunda temel hususlar ve ifadeye d&ouml;k&uuml;lm&uuml;ş hakikatlerin uygulanmasına ihtiya&ccedil;ları olduğunu anladılar ve bu ihtiyaca da g&uuml;zelce cevap verdiler.</p>\n\n	<p>\n		Harflerin mahre&ccedil;lerini, harflerin ve kelimelerin tertibini, edebiyat ilimlerinde, kıraat ve tecvitte Kur&rsquo;an&rsquo;ın hoş ve değiştirilemez seslerini g&ouml;sterebilmek amacıyla her birinin &ouml;zellik ve farklılıklığını tanımak, Kur&rsquo;an&rsquo;a hizmette M&uuml;sl&uuml;manların derin incelemeleri ve yoğun &ccedil;abaları arasındadır.</p>\n\n	<p>\n		Dilbilimde edebi noktaları ortaya koyan bu kabil ince eleyip sık dokumalar temelinde harfler, seslerin mahre&ccedil;leri bakımından ve olduk&ccedil;a teknik ve &ccedil;eşitli gruplarla telaffuzu itibariyle harflerin inceliklerinin a&ccedil;ıklamalarıyla birlikte tecvit ve kıraat kitaplarında kayıt altına alınmıştır. M&uuml;sl&uuml;manların fonetik araştırmalarını i&ccedil;eren kaynaklar arasındaki bu eserler, linguistik ve fonetik alanında elektronik ara&ccedil;ların yardımıyla yaşanan dikkate değer gelişmeye rağmen g&uuml;n&uuml;m&uuml;zde bile h&acirc;l&acirc; takdir ve &ouml;vg&uuml;y&uuml; hak etmektedir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n	<p>\n		Aşağıdaki eserler, Kur&rsquo;an ilimlerinin bir b&ouml;l&uuml;m&uuml; sayılan kıraat ve tecvidle ilgili olarak kaleme alınmış kitaplara k&uuml;&ccedil;&uuml;k bir &ouml;rnektir:</p>\n\n	<p>\n		Eban b. Tağlib&rsquo;ten (hicri 141) el-Kır&acirc;e, Hamza b. Habib&rsquo;ten (hicri 156) el-Kır&acirc;e, Ali b. Hamza Kesai&rsquo;den el-Kıra&acirc;t, Sehl b. Muhammed b. Osman Sicistani&rsquo;den (hicri 255) İhtilafu&rsquo;l-Mesahif, Ebi Zer&rsquo;a adıyla bilinen Abdurrahman b. Muhammed&rsquo;in (hicri 410) Huccetu&rsquo;l-Kıra&acirc;t, Mekki b. Ebi Talib Kays&icirc;&rsquo;den (hicri 437) el-Keşfu an Vucuhi&rsquo;l-Kıraati&rsquo;s-Seb&rsquo;a ve İlelih&acirc; ve Hucacih&acirc;, Ebu Amr Osman b. Said Dani&rsquo;den (hicri 444) el-Teysiru fi&rsquo;l-Kıraati&rsquo;s-Seb&rsquo;a, Muhibbuddin Ebu&rsquo;l-Beka Ukberi Bağdadi&rsquo;den (hicri 616) İmlau m&acirc; Menne Bihu&rsquo;-Rahman min Vuc&ucirc;hi&rsquo;l-İrabi ve&rsquo;l-Kıraati f&icirc; Cemii&rsquo;l-Kur&rsquo;an, Ebu Şame adıyla meşhur Şemsuddin ... b. İsmail&rsquo;den (hicri 665) el-Murşidu&rsquo;l-Veciz fima Yetealliku bi&rsquo;l-Kur&rsquo;ani&rsquo;l-Aziz, Ali b. Yusuf Cezeri&rsquo;den (hicri 833) el-Neşru fi&rsquo;l-Kıra&acirc;ti&rsquo;l-Aşere, Ahmed b. Abdullah Dimyati&rsquo;den (hicri 1117) İthafu Fudalau&rsquo;l-Beşer fi&rsquo;l-Kıra&acirc;ti&rsquo;l-Erbaa Aşere.</p>\n\n	<p>\n		<strong>2. İslam Edebiyat İlimleri ve Linguistik</strong></p>\n\n	<p>\n		Giderek, M&uuml;sl&uuml;man edebiyat&ccedil;ılardan geriye, Kur&rsquo;an&rsquo;daki kelimelerin k&ouml;kenini ve lafızların hakiki ve mecazi anlamlarını tanımayı sağlayan; Allah&rsquo;ın kelamına &ouml;zg&uuml; belagat yapılarını, Kur&rsquo;an&rsquo;daki vecihler, nazireler, icaz, itnab ve misalleri; surelerin ve ayetlerin başını ve sonunu, Kur&rsquo;an&rsquo;ın mucizevi y&ouml;n&uuml;n&uuml; tanıtan y&uuml;zlerce eser kaldı. Bunlar, Kur&rsquo;an-ı Kerim&rsquo;in linguistik boyutlarını inceleme konusu yapıp bu meselelere iltifat eden ve sarf, nahiv, meani, beyan, eleştiri ilmi, belagat gibi muhtelif y&ouml;nleri ele alan, bazı &ouml;rnekleri aşağıda g&ouml;sterilmiş muazzam eserlerdi:</p>\n\n	<p>\n		Halil b. Ahmed&rsquo;den (hicri 175) Kitabu&rsquo;l-Ayn, Sibeveyh&rsquo;ten (hicri 183) el-Kitab, Ferra&rsquo;dan (hicri 207) Meani&rsquo;l-Kur&rsquo;an, Ebu Ubeyde&rsquo;den (hicri 209) Mecazu&rsquo;l-Kur&rsquo;an, Haris Muhasibi&rsquo;den (hicri 234) el-Akl ve Fehmu&rsquo;l-Kur&rsquo;an, Cahız&rsquo;dan (hicri 255) Nazmu&rsquo;l-Kur&rsquo;an, İbn Kuteybe&rsquo;den (hicri 276) Tevilu Muşkili&rsquo;l-Kur&rsquo;an, Muberred&rsquo;den (hicri 286) İ&rsquo;rabu&rsquo;l-Kur&rsquo;an, Muhammed b. Yezid Vasit&icirc;&rsquo;den (hicri 306) C&uuml;rcani&rsquo;nin de iki şerhini yazdığı İ&rsquo;cazu&rsquo;l-Kur&rsquo;an fi Nazmihi, Ebi İshak Z&uuml;ccac&rsquo;tan (hicri 308) Meani&rsquo;l-Kur&rsquo;an ve İ&rsquo;rabihi, Ebu Cafer Nuhas&rsquo;tan (hicri 338) İ&rsquo;rabu&rsquo;l-Kur&rsquo;an, Ali b. İsa Remani (hicri 384) el-Nuketu fi İ&rsquo;cazi&rsquo;l-Kur&rsquo;an, Muhammed b. İbrahim Hattabi&rsquo;den (hicri 388) Beyanu İ&rsquo;cazi&rsquo;l-Kur&rsquo;an, Ebu Hilal Askeri&rsquo;den (hicri 395) Kitabu&rsquo;s-San&acirc;ateyn el-Kitab ve&rsquo;ş-Şiir, Muhammed b. Bakıllani&rsquo;den (hicri 403) İ&rsquo;cazu&rsquo;l-Kur&rsquo;an, Seyyid Rıza&rsquo;dan (hicri 406) Telhisu&rsquo;l-Beyan an Mucaz&acirc;ti&rsquo;l-Kur&rsquo;an, Ebu Mansur Sealebi&rsquo;den (hicri 429) el-İ&rsquo;caz ve&rsquo;l-İyc&acirc;z, İbn Sinan Hafaci&rsquo;den (hicri 466) Sırru&rsquo;l-Fesaha, Abdulkahir Curcani&rsquo;den (hicri 471) Delailu&rsquo;l-İ&rsquo;caz ve Esraru&rsquo;l-Belağa, Ragıp İsfehani&rsquo;den (hicri 502) M&uuml;fredatu&rsquo;l-Elfazi&rsquo;l-Kur&rsquo;an ve fi Usuli&rsquo;t-Tefsir, Mukaddimetu Camiu&rsquo;t-Tefasir, İbn Esir&rsquo;den (hicri 637) el-Meselu&rsquo;s-Sair fi Edebi&rsquo;l-Kitab ve&rsquo;ş-Şair, Yusuf b. Ebibekir Sekkaki&rsquo;den (hicri 626) Mefatihu&rsquo;l-Ulum, İbn Ebi&rsquo;l-Esba&rsquo;tan (hicri 654) Bediu&rsquo;l-Kur&rsquo;an, Yahya b. Hamza Alevi&rsquo;den (hicri 745) el-Tırazu&rsquo;l-Mutazammın li-Esrari&rsquo;l-Belağa ve Ulumu Hakaiki&rsquo;l-İ&rsquo;caz, Bedruddin Zerkeşi&rsquo;den (hicri 794) el-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, Celaleddin Suyuti&rsquo;den (hicri 911) el-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an...</p>\n\n	<p>\n		Hi&ccedil; kuşku yok bu gayretler &ccedil;eşitlilik olsun diye ve işsiz g&uuml;&ccedil;s&uuml;zl&uuml;kten değil, ihtiya&ccedil;tan ve Kur&rsquo;an&rsquo;a hizmet duygusundan, Kur&rsquo;an&rsquo;ın yapısı ve muhtevasının etkisiyle ve bu aziz kitabın &ouml;zelliklerini ilm&icirc; olarak izah etme kaygısıyla ortaya konmuştur.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n	<p>\n		<strong>3. M&uuml;sl&uuml;manların Tefsir Metinleri ve Linguistik</strong></p>\n\n	<p>\n		M&uuml;sl&uuml;manların tefsir metinleri de linguistik meseleleri g&uuml;ndeme getirmek ve onun dinle ağını ortaya koymak i&ccedil;in bir başka fırsat olmuştur. Kur&rsquo;an, kendi metninde, insanlar iyice d&uuml;ş&uuml;ns&uuml;nler diye <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a> Allah&rsquo;ın onu a&ccedil;ık bir Arap&ccedil;ayla g&ouml;nderdiğini a&ccedil;ıklıkla ortaya koymuş <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> ve yer yer insanlardan, kılavuzluğundan yararlanabilmek i&ccedil;in<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> onun davetine uygun cevabı vermelerini istemiştir. Uygun kimi yerlerde onu anlamanın niteliği ve niceliğini de saymıştır<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a>. Bu y&uuml;zden M&uuml;sl&uuml;manlar Kur&rsquo;an&rsquo;ı &ouml;ğrenmeyi ve onunla amel etmeyi &ouml;ğrenmeye &ccedil;alışmışlar ve bunları i&ccedil; i&ccedil;e ge&ccedil;irmişlerdir.</p>\n\n	<p>\n		Kur&rsquo;an Arap&ccedil;aydı ve konuşan l&uuml;gatti. M&uuml;sl&uuml;man veya Gayr-i M&uuml;slim muhatapları onun g&uuml;zel g&ouml;r&uuml;n&uuml;ş&uuml;nden ve yeni zuhur etmiş mesajından haz alıyor ve etkileniyordu. Ama Kur&rsquo;an&rsquo;ın olduk&ccedil;a derin bir kapasiteye, cevherle dolu ve Allah&rsquo;ın sonsuz ilmine bağlı bir hazine dairesine sahip olduğu ger&ccedil;eği de ink&acirc;r edilemez. Bu sebeple bireyler, kendi varoluş kapasitelerini g&ouml;z &ouml;n&uuml;nde bulundurarak onunla karşılaşmalarında farklı konumlarda yer alıyorlardı. Kimisi onun engin deryasının ancak bir kısmını hissedebiliyordu. Bir b&ouml;l&uuml;m&uuml; tertemiz ırmaklarında temizlenip, meleklerin kanadına oturuyordu. Bir kesim de Kur&rsquo;an okyanusuyla birleşmişti. Onlar Kur&rsquo;an&rsquo;la birlikteydiler, konuşan Kur&rsquo;an; Kur&rsquo;an da onlarlaydı:</p>\n\n	<p dir=\"RTL\">\n		<span dir=\"LTR\">&ldquo;</span>أَنزَلَ مِنَ السَّمَاء مَاء فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا<span dir=\"LTR\">&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></span></p>\n\n	<p>\n		Her hal&uuml;karda, bir yandan Kur&rsquo;an&rsquo;ın u&ccedil;suz bucaksız kapasitesinin, diğer yandan insanların bilgi ve saik farklılıklarının, &ccedil;eşitli g&ouml;r&uuml;ş a&ccedil;ıları ve başka etkenlerin Allah&rsquo;ın kitabı konusunda muhtelif yaklaşımlara yol a&ccedil;tığı bir ger&ccedil;ektir. B&uuml;t&uuml;n bunlara rağmen sahabeler ve tabiin arasındaki ilk d&ouml;nem basit tefsirlerden sonraki zamanların tedvin edilmiş eserlerine kadar &ccedil;eşitli tefsir y&ouml;ntemleri, Kur&rsquo;an&rsquo;ın linguistik, dil bilimi araştırması i&ccedil;in birer imk&acirc;ndır. İster Taberi&rsquo;nin Camiu&rsquo;l-Beyan&rsquo;ı, Tefsir-i Furati Kufi, Tefsir-i Ali b. İbrahim Kummi, Tefsir-i Ayyaşi, Suyuti&rsquo;nin Dureru&rsquo;l-Mensur&rsquo;u, Huveyzi&rsquo;nin Nuru&rsquo;s-Sakaleyn&rsquo;i, Tefsir-i Buhrani, Tefsir-i Safi, Tefsir-i İbn Meşhedi gibi hadise ve nakle dayalı anlayışlar alanıyla yetinenler olsun; ister edebi, kelami, felsefi, irfani, ahlaki, hukuki, bilimsel, toplumsal gibi eğilimlerle değişik t&uuml;rlerinde ve geniş yelpazede i&ccedil;tihada, rey ve g&ouml;r&uuml;şe dayalı tefsirler olsun.</p>\n\n	<p>\n		Tusi&rsquo;nin Tibyan&rsquo;ı, Tabersi&rsquo;nin Mecmeu&rsquo;l-Beyan&rsquo;ı, Tefsir-i Kurtubi, Tefsir-i Beydavi, Tefsir-i Alusi, Tabatabai&rsquo;nin el-Mizan&rsquo;ı gibi kuşatıcı ve t&uuml;m kaynaklardan yararlaran tefsirlerden, bilimsel &ouml;nc&uuml;llere dayalı &ccedil;ıkarımlardan, mantıksal ve akılcı kurallardan ve &ccedil;eşitli nesillerde kurallı akılcılıklardan tutun, d&uuml;n&uuml;n mutasavvıflar ve b&acirc;tınilerin sınır tanımaz tevillerine ve bu &ccedil;ağın deneyselcilerine ve pozitivistlerine varıncaya kadar.</p>\n\n	<p>\n		Ş&uuml;phesiz bu eserlerin sahipleri, Kur&rsquo;an&rsquo;ı, kendi bakış a&ccedil;ılarından Kur&rsquo;an&rsquo;a ilişkin linguistik g&ouml;r&uuml;şlerine g&ouml;re tefsir etmeye giriştiler.</p>\n\n	<p>\n		<strong>4. İslam Kelamı ve Felsefesi Ve Linguistik</strong></p>\n\n	<p>\n		M&uuml;sl&uuml;manların kelam-felsefe sistemi de dikkate değer linguistik bahislerden alınmadır. M&uuml;sl&uuml;manların iman kitabı olan Kur&rsquo;an, ayetlerinin geniş bir b&ouml;l&uuml;m&uuml;nde varlık d&uuml;nyasıyla ilgili mevzulara, onun başlangı&ccedil; ve sonuna, insanın gayp ve şuhud &acirc;lemine ve kaderine, melekler ve peygamberlere, tarih felsefesine, din&icirc; g&ouml;r&uuml;ş ve inan&ccedil;lar alanındaki temel sorunlara y&ouml;nelmiştir.</p>\n\n	<p>\n		Kur&rsquo;an&rsquo;ın n&uuml;zul&uuml;n&uuml;n tamamlanmasından ve mushafta bir araya getirilmesinden sonra M&uuml;sl&uuml;man araştırmacılar, varlığın yaratıcısı ve onun fiilleriyle irtibatlı &ccedil;ok sayıda ayetler karşısında; evrendeki varlık d&uuml;zeninin ortaya &ccedil;ıkışı, oluşumu ve aşamaları, peygamberlik felsefesi, peygamberlerin işlevleri ve hedefleri, insanın kendi kaderi &uuml;zerindeki tasarrufu ve g&uuml;c&uuml;, &acirc;lem ve &acirc;demin geleceği, resmedilmiş berzah, cennet, ebedilik, nimetler ve azaplar gibi konularla bağlantılı ayetlerle ilgili olarak yaptıkları incelemeler, araştırmalar ve derinlikli &ccedil;alışmalar sayesinde her birinin kendi zihinsel g&uuml;c&uuml;yle orantılı olarak, genel hatlarıyla olsa da bir yaklaşımı vardı.</p>\n\n	<p>\n		Bu arada bazıları da Kur&rsquo;an&rsquo;la yakın dost olan nurani akıl ve d&uuml;ş&uuml;nceleriyle, yaklaşımlarının Kur&rsquo;an&rsquo;a ve hakikatin &ouml;l&ccedil;&uuml;s&uuml;ne yakın olabilmesi i&ccedil;in tevhidin akılcı temellerini atıyordu. Bunlar, zikredilen konularda, meramlarının apa&ccedil;ık g&ouml;stergesi cevher gibi konuşmalarında ortaya &ccedil;ıkan y&uuml;ksek ve masumca g&ouml;r&uuml;şlere sahipti. Tıpkı M&uuml;minlerin Emiri Ali (as) ve Peygamber&rsquo;in (saa) ahfadı gibi. Başka bazıları da Peygamber&rsquo;in ilim şehrinin kapısından ve vahiy ailesinden yardım almaksızın kendi kişisel akıllarıyla vahyin hakikatlerini tahlil etmeye &ccedil;alışanlardı. Nihayet &uuml;&ccedil;&uuml;nc&uuml; bir grup da Allah&rsquo;ın s&ouml;z&uuml; sahasında aklı kullanmanın her t&uuml;rl&uuml; imk&acirc;nının engellendiğini d&uuml;ş&uuml;nenlerdi. H&acirc;lbuki Kur&rsquo;an onlardan dinin maksatlarını anlama ve keşfetmede teemm&uuml;l, tefekk&uuml;r ve tedebb&uuml;r istemişti. Ama işte ortaya &ccedil;ıkan şey ger&ccedil;ekleşti.</p>\n\n	<p>\n		H&acirc;sılı, İslam &acirc;leminde, sahih olsun olmasın o geniş yelpazesiyle kelamın ortaya &ccedil;ıkışının ve kelam sisteminin kuruluşunun menşei, kelamı M&uuml;sl&uuml;manların fikr&icirc; kaynaklarının alanı dışına &ccedil;ıkarmaya &ccedil;abalayanların g&ouml;r&uuml;ş&uuml;ne rağmen her şeyden &ccedil;ok Kur&rsquo;an&rsquo;da g&uuml;ndeme getirilmiş &ccedil;eşitli itikadi mevzuların semantiğinde ve ikinci aşamada da Ali b. Ebi Talib&rsquo;in (as) hikmetli s&ouml;zlerinde bulunabilir. &Uuml;stad Mutahhari ş&ouml;yle yazar:</p>\n\n	<p>\n		&ldquo;Kur&rsquo;an-ı Kerim; tevhid, mead, n&uuml;b&uuml;vvet kabilinden bazı itikadi meselelerde bizzat &ccedil;ıkarımda bulunur, kanıt ikame eder ve karşı &ccedil;ıkanlardan h&uuml;ccet ve kanıt talep eder:&rdquo;</p>\n\n	<p dir=\"RTL\">\n		<span dir=\"LTR\">&ldquo; </span>أَمِ اتَّخَذُوا مِن دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ <span dir=\"LTR\">&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></span></p>\n\n	<p dir=\"RTL\">\n		<span dir=\"LTR\">&ldquo; </span>أَإِلَهٌ مَّعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِي <span dir=\"LTR\">&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></span></p>\n\n	<p>\n		İslam&rsquo;ın akl&icirc; meselelerinde &ccedil;&ouml;z&uuml;mleme ve analiz yapmış ve kıdem, hudus, ezel ve ebed, cebr, ihtiyar, basit ve terkip gibi kelam konularını ele almış ilk kişi kesin ve net olarak Ali b. Ebi Talib&rsquo;tir (as). Bu nedenle Şia, akl&icirc; ilimlerde Şia dışındaki mekteplerden &uuml;st&uuml;n olmuştur.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n	<p>\n		Allame Tabatabai ş&ouml;yle yazar:</p>\n\n	<p>\n		&ldquo;Şia &ouml;nderlerinin, &ouml;zellikle de birinci ve sekizinci imamların derin beyanları felsefi fikirlerin engin birikimine sahiptir. Onlar, talebelerinden bir grubu bu tarz d&uuml;ş&uuml;nceyle tanıştırmışlardır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n	<p>\n		Bu sebeple ilahi isimler, sıfatlar ve fiilleri, ayetlerin mebde, mead ve insanla ilgili m&uuml;jdelerini, Kur&rsquo;an&rsquo;ın derin bilgilerini şerh etmeye dair Şia imamlarının g&ouml;r&uuml;ş&uuml;, Kur&rsquo;an&rsquo;ın paha bi&ccedil;ilmez ve eşsiz linguistik ve semantiğinden alınmadır.</p>\n\n	<p>\n		Elbette bu arada Peygamber&rsquo;in (saa) rıhletinden sonraki toplumsal olayların M&uuml;sl&uuml;manların siyasi y&ouml;netim alanına etkisinin; aynı şekilde harici etkenler ve Gayr-i M&uuml;slimlerin d&uuml;ş&uuml;ncelerinin Şia kelamı, Mutezili kelam, daha sonra Eş&rsquo;ari kelamı olarak d&uuml;zeltilmiş Ehl-i Hadis kelamı gibi muhtelif kelam akımlarının şekillenmesindeki etkisi g&ouml;z ardı edilmemelidir.</p>\n\n	<p>\n		<strong>İmamiye Kelamı</strong></p>\n\n	<p>\n		Peygamber-i Ekrem&rsquo;in (saa) rıhletinden sonra Emir-&uuml;l M&uuml;minin Ali&rsquo;nin (as) y&uuml;ksek s&ouml;zlerinden ve tevhid ilahiyatından yararlanılarak oluşturulmuş İmamiye kelamı, Emeviler &ccedil;ağının olağan&uuml;st&uuml; toplumsal kısıtları g&ouml;z &ouml;n&uuml;nde bulundurulduğunda yalnızca İmam Bakır (as) ve İmam Sadık (as) d&ouml;nemlerinde nispeten a&ccedil;ık bir toplumsal atmosferde ortaya &ccedil;ıkma fırsatı bulabildi. Bu d&uuml;ş&uuml;nce fırkası, Masum İmamların (as) teşvik ve sevdirmesiyle, t&uuml;m bilgi kaynaklarından yararlanma y&ouml;ntemi temelinde ifrat ve tefritten uzak kalarak hem kanıt oluşturan aklı kullanıyordu, hem de onun sınırlılığı ve vahye olan ihtiyacını itiraf ediyordu:</p>\n\n	<p dir=\"RTL\">\n		<span dir=\"LTR\">&ldquo; </span>لَمْ يُطلِعِ العُقولَ علي تَحديدِ صِفَتِه و لم يَحجُبها عَنْ واجبِ مَعرِفَتِه <span dir=\"LTR\">&rdquo; <a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></span></p>\n\n	<p>\n		&ldquo;Akılları sıfatlarının kısıtlayıcılığı &uuml;zerine bilgi sahibi kılmamıştır, ama kendini tanımada da onları olması gerektiği kadar a&ccedil;mamıştır.&rdquo;</p>\n\n	<p>\n		Bu sağlam y&ouml;ntem, Kur&rsquo;an&rsquo;ı anlamada hem akıldan yardım ister, hem de birbiri ışığında Kur&rsquo;an&rsquo;ın kavramlarıyla y&uuml;zy&uuml;ze gelmekten nasibini alır:</p>\n\n	<p dir=\"RTL\" style=\"margin-left:14.15pt;\">\n		<span dir=\"LTR\">&ldquo; </span>ينطق بعضه ببعض ، و يشهد بعضه على بعض . لا يختلف في اللّه و لا يخالف بصاحبه عن اللّه <span dir=\"LTR\">&rdquo; <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></span></p>\n\n	<p>\n		&ldquo;(Allah&rsquo;ın kitabının) bazısı diğer bazısını tefsir eder, bir kısmı da diğer bir kısmına delil oluşturur. B&uuml;t&uuml;n ayetleri aynı şekilde ve ihtilaf olmaksızın Allah&rsquo;ı tanıtır. Onunla yoldaş olan Allah&rsquo;a sırt &ccedil;evirmez.&rdquo;</p>\n\n	<p>\n		Bu sebeple bu y&ouml;ntemde ne Allah&rsquo;ı teşbih ve insanımsı g&ouml;stermekten eser vardır, ne de şeriatı anlamada aklı iptal etmekten. Ne cebr ve antropolojik kimliksizlik vardır, ne de tefviz ve Allah&rsquo;ı insanın fiillerinin dışında varsaymak.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a> Bu sebeple Şii kelam d&uuml;ş&uuml;ncesi ve bakışındaki y&ouml;ntem, hem Ehl-i Hadis ve Eş&rsquo;ari tefekk&uuml;r&uuml;nden, hem de Mutezili d&uuml;ş&uuml;nceden k&ouml;kl&uuml; bi&ccedil;imde ayrılmaktadır.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n	<p>\n		İlahiyat&ccedil;ı hakim &uuml;stad Mutahhari ş&ouml;yle der:</p>\n\n	<p>\n		&ldquo;Derin ilahiyat konularının tertemiz imamlarca, onların başında da Ali (as) tarafından g&uuml;ndeme getirilmesi, Şia aklının kadim zamanlardan beri felsefi ve delillendirmeci akıl haline gelmesine sebep oldu.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n	<p>\n		Bu temelde, bu kelam metoduna g&ouml;re Kur&rsquo;an&rsquo;ın vahiy ilkeleri aklın temelleriyle uyuşma halindedir, hatta insanın kaderindeki ilahi hidayette birbirinin tamamlayıcısıdır. Bu teoride epistemik, ahenkli ve i&ccedil; katmanları olmaya dayalı Kur&rsquo;an&rsquo;a ait linguistik yaklaşımlar Şii kelamcılar ve şahsiyetlerin eserlerinde yer yer g&ouml;ze &ccedil;arpmaktadır. &Ouml;rnek olarak Hişam b. Hikem (hicri 179)<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a>, M&uuml;mi&rsquo;nu&rsquo;t-tak lakaplı Ebu Cafer Ahval, Fazl b. Ş&acirc;z&acirc;n (hicri 261), Fıraku&rsquo;ş-Şia yazarı Hasan b. Musa Nevbahti (hicri 310), Şeyh Saduk olarak bilinen el-Tevhid vd. yazarı Muhammed b. Ali b. el-H&uuml;seyin (hicri 381), Şeyh M&uuml;fid olarak meşhur olmuş Muhammed b. Numan (hicri 413), el-Şafi gibi eserlerin yazarı Seyyid Murtaza İlmu&rsquo;l-H&uuml;da (hicri 436), el-İktisad fi&rsquo;l-İtikad ve Telhisu&rsquo;ş-Şafi yazarı Muhammed b. Hasan Tusi (hicri 460), Tecridu&rsquo;l-İtikad yazarı Nasruddin Muhammed b. Hasan Tusi&rsquo;nin (hicri 672) kelam eserleri; en meşhur kelam eserleri olarak da Kavaidu&rsquo;l-Meram fi İlmi&rsquo;l-Kelam yazarı İbn Heysem Bahrani (hicri 699), Keşfu&rsquo;l-Murad fi Şerhi&rsquo;t-Tecrid yazarı Allame Hilli olarak tanınan Ali b. Mutahhar (hicri 724) zikredilebilir.</p>\n\n	<p>\n		<strong>Mutezili Tefekk&uuml;r</strong></p>\n\n	<p>\n		M&uuml;sl&uuml;manların kelam d&uuml;ş&uuml;ncesi alanında, asıl işi, din&icirc; metinlerin zahiri anlayışı karşısında &ccedil;atışmacı ilahiyat olan bir başka yaklaşım daha ortaya &ccedil;ıktı. Bu sebeple, ilahi kelamın yaratıldığına inanan ve aklın h&uuml;ccet olduğuna itikat eden Mutezile, nerede akılla &ccedil;atışan bir ayetle karşılaşsa, m&uuml;tevatir olması nedeniyle, uzlaştırmak &uuml;zere onu akılla tevil ediyordu. Mutezililer, ayetleri tefsir ederken bir izahtan fazlasını caiz g&ouml;rmeyen hadis ehline rağmen &ccedil;eşitli izahların varlığını savundular. Akılcı stratejide mecaz, istiare ve kinayenin linguistik yasaları, bunların din&icirc; metinleri tevil yaklaşımlarında &ccedil;alışma ara&ccedil;-gereci sayılabilir.</p>\n\n	<p>\n		<strong>Ahmed Emin&rsquo;in tabiriyle:</strong></p>\n\n	<p>\n		&ldquo;Onlar m&uuml;teşabihlere genel olarak inanmakla yetinmemişler, hatta cebr ve ihtiyar, tecsim ve tenzih gibi bir mevzunun &ccedil;eşitli ayetlerini toplayıp akılla değerlendirmeye odaklanmış, her meselede bir g&ouml;r&uuml;ş ve teori &ouml;ne s&uuml;rm&uuml;ş; zahiren onların g&ouml;r&uuml;ş&uuml;ne aykırı olan ayetleri ise tevil etmişlerdir. Bu sebeple tevil, Mutezili kelamcıların seleficilik karşısında en &ouml;nemli linguistik &ouml;zelliklerinden, yorum y&ouml;ntemi ve hermen&ouml;tik metodu sayılabilir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n	<p>\n		Aynı zamanda onların Kur&rsquo;an konusundaki linguistik eğilimlerini de yansıtan bu fırkanın etkileri, şu şahsiyetlerin konuşma ve yazılarında aranıp araştırılabilir: Vasıl b. Ata (hicri 131), Amr b. Ubeyd (hicri 143), Ebu&rsquo;l-Huzeyl İlaf (hicri 235), İbrahim Nazzam (hicri 231), Ebu Cafer Eskafi (hicri 340), Ebu Ali C&uuml;bbai (hicri 302), el-İntisar yazarı Ebu Haşim C&uuml;bbai (hicri 321), Ebu&rsquo;l-Kasım Belhi Ka&rsquo;bi (hicri 317), Şerhu&rsquo;l-Usul&uuml;&rsquo;l-Hamse ve&rsquo;l-Muğni yazarı Kadı Abdulcabbar (hicri 415), Ebu&rsquo;l-H&uuml;seyin Basri (hicri 436).</p>\n\n	<p>\n		<strong>Ehl-i Hadis</strong></p>\n\n	<p>\n		İslam &acirc;leminde dinin &ouml;ğretilerini anlamada ve din&icirc; metinleri yorumlamada Kitap ve S&uuml;nnet&rsquo;in zahirinde donup kalmış, esnek olmayan ve tek boyutlu, dar g&ouml;r&uuml;şl&uuml;, kabukla meşgul ve donuk bir başka yaklaşım daha ortaya &ccedil;ıkmıştır. S&ouml;ylenen şudur ki, semavi kitaba inanma ve onu kabul etmenin temeli, vahyin zaruretine dair kanıt&ccedil;ı aklın kurallarına oturmaktadır. &Ouml;te yandan Kur&rsquo;an&rsquo;daki vahyin metninin muhkemleri ve m&uuml;teşabihleri vardır ve m&uuml;teşabihlerin zahiri, muhkemlere atıf olmaksızın alınamaz. B&uuml;t&uuml;n bunlara rağmen kendi din&icirc; bilgisinde akla sırt &ccedil;evirdi ve lafz&icirc; zahirlerde donup kalmayı kendine dayanak yaptı. Bu y&uuml;zeysel g&ouml;r&uuml;ş&uuml;n alametleri Peygamber-i Ekrem&rsquo;in (saa) d&ouml;neminde de bulunabilir. Tıpkı Hulefa-i R&acirc;şidin zamanında da g&ouml;zlemlendiği gibi. M&uuml;minlerin Emiri Ali&rsquo;nin (as) h&uuml;k&uuml;metine karşı isyan edenlerin &ccedil;ıkardığı fitne sırasında kimileri, bazı hadislerin zahirine istinad ederek kendisini tarafsız ilan etmişti. Sıffin savaşı alanında da Muaviye&rsquo;nin ordusu Kur&rsquo;an&rsquo;ları mızrakların ucuna taktığında Irak ordusundaki dar g&ouml;r&uuml;şl&uuml; bazı kimseler, konuşan Kur&rsquo;an<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a> olan Ali&rsquo;nin (as) karşısına ge&ccedil;ebildiler ve &ldquo;H&uuml;k&uuml;m ancak Allah&rsquo;ındır!&rdquo; sloganını s&ouml;yleyen Hariciler grup&ccedil;uğunu oluşturdular.</p>\n\n	<p>\n		Bu dar g&ouml;r&uuml;şl&uuml;l&uuml;k ne Iraklılara &ouml;zg&uuml;yd&uuml;, ne de o &ccedil;ağla sınırlıydı, hatta sonraları Malikilerin &ouml;nderi Malik b. Enes (hicri 179-83) gibi şahsiyetlerin dahi,<br />\n		<span dir=\"RTL\">ثُمَّ اسْتَوَى عَلَى الْعَرْشِ</span><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a> ayetinin anlamı sorulduğunda ş&ouml;yle dediğini g&ouml;rebiliyoruz: <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a> <span dir=\"RTL\">الاستواء معلوم و الکیفیة مجهولة و الایمان به واجب و السؤال عنه بدعة</span> &nbsp;<br />\n		Aynı şekilde Şafiilerin &ouml;nderi Muhammed b. İdris Şafii de (hicri 150-240) M&uuml;sl&uuml;manları kelam bahislerine girmekten şiddetle sakındırırdı.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a> İslam akaidinin ilkelerini hadislere dayanarak oluşturan Ahmed b. Hanbel de (hicri 161-241) kadere imanı vacip g&ouml;r&uuml;r ve bu konuda hi&ccedil;bir soruya cevaz vermezdi.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n	<p>\n		Bu kesimin en &ouml;nemli &ouml;zelliği, sahih veya hastalıklı olduğuna bakmaksızın s&uuml;nneti ilke edinerek aklı, Allah&rsquo;ın kitabını ve insanın selim fıtratını ayrıntı kabul edip işlevsizleştirmiş olmasıdır. Sonu&ccedil; itibariyle de Allah hakkında tecsim ve teşbihle; m&uuml;şriklerin s&ouml;zlerinden pek de farklı olmayan el, kol, sine, ayak vs. gibi caiz olmayan yakıştırmalarla s&ouml;z s&ouml;ylediler.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a> Bunun gibi insan konusunda da cebr ve kadere inanarak insanın kendi kaderi ve toplum &uuml;zerindeki her t&uuml;rl&uuml; rol&uuml;ne ve işlevine inkar g&ouml;z&uuml;yle baktılar.</p>\n\n	<p>\n		Şeriatı iptal etmekle sonu&ccedil;lanan ve muhaliflerin ciddi ş&uuml;pheleri karşısında direnme g&uuml;c&uuml; bulunmayan akıl almaz bu yaklaşım, &ouml;nce bu akımı takip etmiş olan bir kişi eliyle ciddi tenkide uğradı. M&acirc;k&acirc;l&acirc;tu&rsquo;l-İslamiyyin, el-İbane, el-L&uuml;m&rsquo;e, İstihsanu&rsquo;l-Havz fi İlmi&rsquo;l-Kelam yazarı, bir s&uuml;re Ehl-i Hadis yolunu tecr&uuml;be etmiş ve bir m&uuml;ddet de İtizal&rsquo;e eğilim duymuş Ebu&rsquo;l-Hasan Eş&rsquo;ari (hicri 230), şeriatı anlamada aklın belli bir makamı bulunduğu orta yolu se&ccedil;ti. Her ne kadar Eş&rsquo;ari, salt aklı inkar nedeniyle zahircilerin metoduna sırt &ccedil;evirdiyse de iman karşısında aklın mutlak h&uuml;ccet oluşuna ve değerine de inanmıyordu. Bu sebeple Eş&rsquo;ari d&uuml;ş&uuml;ncesinde zahiri tefekk&uuml;r&uuml;n izleri yerinde kaldı. &ldquo; <span dir=\"RTL\">وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ </span>&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a> ayetinin zahirine dayanılarak Allah&rsquo;ın g&ouml;r&uuml;leceği g&ouml;r&uuml;ş&uuml; onun zahirci d&uuml;ş&uuml;ncelerindendir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n	<p>\n		Ama giderek bu fırkanın d&uuml;ş&uuml;nce seyrinde daha fazla değişiklikler ortaya &ccedil;ıktı ve bu kesim arasında, akılcılığın gelişmesinde iyileşmelerin g&ouml;r&uuml;ld&uuml;ğ&uuml; bazı şahsiyetler yetişti. Orta Asya&rsquo;da (Semerkand) Te&rsquo;vilatu&rsquo;l-Kur&rsquo;an ve&rsquo;t-Tevhid yazarı Ebu Mansur Maturidi de (hicri 333) Eş&rsquo;ari gibi, hatta ondan bir adım ileri, Mutezile ile Zahiriler arasında orta yolu se&ccedil;ti ve aklı insanın bilgisinde &ouml;nemli ve temel bir kaynak kabul etti<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a>, bu kapsamda fiillerin g&uuml;zel mi &ccedil;irkin mi olduğunun akılla bilinebileceğini kabul etti. Ger&ccedil;i o da Eş&rsquo;ari gibi Allah&rsquo;ın sıfatlarını onun zatına ilave saydı, ilahi kelamı nefsi (kadim) ve lafzi (h&acirc;dis) mertebe olarak ikiye ayırdı ve Allah&rsquo;ı g&ouml;rmeyi izah etti.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a> Aynı şekilde m&uuml;teşabihlerde tefviz de, &ouml;teki teşbih&ccedil;iler gibi, maksat ve tevillerine dair g&ouml;r&uuml;ş belirtmeksizin zahiri medlule yapışan diğer inan&ccedil;larındandır. Bununla birlikte Maturidi ve Eş&rsquo;ari&rsquo;nin takip&ccedil;ileri tefviz teorisinde ittifak halinde değildir. İ&ccedil;lerinden bir kesim tevile y&ouml;nelerek &ldquo;y&uuml;z&rdquo;, &ldquo;el&rdquo;, &ldquo;yerleşmek&rdquo; ve Allah&rsquo;ın diğer insanımsı sıfatlarını z&acirc;tından, kudretinden veya kuşatıcılığından kinaye olarak almışlardır. İmam Bezdevi<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a>, Usul&uuml;&rsquo;d-Din kitabında <span dir=\"RTL\">هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ</span><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a> ayetindeki &ldquo;gelmesini&rdquo; kelimesini ilahi gazabın işaretlerinin zuhuruna; <span dir=\"RTL\">ثُمَّ اسْتَوَى عَلَى الْعَرْشِ</span> <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a> ayetindeki &ldquo;yerleşmiştir&rdquo; kelimesini k&acirc;inatın işleri &uuml;zerindeki kuşatıcılığına yormuştur ve bu y&ouml;ntemi diğer haberiye ve m&uuml;teşabih sıfatlarda da kullanmıştır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n	<p>\n		El-Mevakıf yazarı da ş&ouml;yle der:</p>\n\n	<p>\n		&ldquo;Ashabın &ccedil;oğunluğu istiva kelimesini istila olarak tefsir etmiştir. Şeyh Eş&rsquo;ari de iki g&ouml;r&uuml;ş&uuml;nden birinde onu ayrı bir sıfat kabul etmiştir. Fakat buna herhangi bir delil g&ouml;stermemiş ve bunu ispatlamak i&ccedil;in zahire istinat etmemiştir. &Ccedil;&uuml;nk&uuml; s&ouml;z konusu ihtimal ona manidir. Aynı şekilde Şeyh Eş&rsquo;ari &lsquo;y&uuml;z&rsquo; kelimesini ayrı bir sıfat olarak g&ouml;rm&uuml;şt&uuml;r ama doğrusu, &lsquo;istiva&rsquo; hakkında beyan edilmiş olandır. &lsquo;Y&uuml;z&rsquo; kelimesi l&uuml;gatte &ouml;zel bir organ anlamına gelir ve onun muhatabın anlamadığı bir manaya karşılık kullanılması doğru değildir. &Ouml;yleyse mecburen onun mecazi anlamı kast edilmiş olmalıdır. &ldquo;Elimle&rdquo;den maksat, &ccedil;oğu sahabenin s&ouml;ylediği gibi, k&acirc;mil ilahi kudrettir, ayrı bir sıfat değil. Şeyh Eş&rsquo;ari ve &ouml;ncekilerin s&ouml;ylediği gibi.&rdquo; <a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n	<p>\n		Bu fırkanın, linguistik dil yaklaşımlarının da yansımış olduğu en yoğun etkiler şu şahsiyetlerin yazdıklarında g&ouml;r&uuml;lebilir: İ&rsquo;cazu&rsquo;l-Kur&rsquo;an ve&rsquo;t-Temhid yazarı Kadı Ebubekir Bakıllani (hicri 403), Ebu İshak İsferayeni (hicri 418), el-Şamil fi Usuli&rsquo;d-Din ve&rsquo;l-İrşad fi Usuli&rsquo;d-Din yazarı İmamu&rsquo;l-Harameyn lakabıyla meşhur Abdulmelik Cuveyni (hicri 478), İhyau Ulumi&rsquo;d-Din, Mişkatu&rsquo;l-Envar, Cevahiru&rsquo;l-Kur&rsquo;an gibi eserlerin yazarı İmam Muhammed Gazali (hicri 505), Erbain fi Usuli&rsquo;d-Din, el-Metalibu&rsquo;l-Aliyye, el-Mahsul, Şerhu Esmai&rsquo;l-lahi&rsquo;l-H&uuml;sna gibi eserlerin m&uuml;ellifi Fahruddin Razi (hicri 606), Nihayetu&rsquo;l-İkdam fi İlmi&rsquo;l-Kelam, el-Milel ve&rsquo;n-Nihal yazarı Abdulkerim Şehristani Horasani (hicri 548), el-Mevakıf fi İlmi&rsquo;l-Kelam yazarı Adudiddin İc&icirc; Şirazi (hicri 757), Şerhu&rsquo;l-Mekasıd ve Şerhu&rsquo;l-Akaidi&rsquo;n-Nesefiyye yazarı Saaduddin Taftazani Horasani (hicri 793), İc&icirc;&rsquo;nin Mevakıf&rsquo;inin ş&acirc;rihi Mir Seyyid Şerif Gurgani (hicri 816), Şerh-i Tecrid sahibi Alauddin Kuş&ccedil;u (hicri 879).</p>\n\n	<p>\n		<strong>Yeni Seleficilik ve Dilin Esnetilemeyeceği G&ouml;r&uuml;ş&uuml;</strong></p>\n\n	<p>\n		G&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi Ehl-i Hadisin tavrı Eş&rsquo;arilerin ortaya &ccedil;ıkışıyla giderek g&ouml;zden d&uuml;şt&uuml;, ama tamamen de silinmedi. Takip&ccedil;ilerinin bakış a&ccedil;asına g&ouml;re dinin dilini esnetilemez kabul eden bu g&ouml;r&uuml;ş, bir kez daha sekizinci y&uuml;zyılda Hanbeli&rsquo;nin bazı takip&ccedil;ileri, yani İbn Teymiyye (hicri 728) eliyle yenilendi ve ihya edildi. İbn Teymiyye, tam bir taassup ve katılıkla, İbn Huzeyme&rsquo;nin el-Tevhid&rsquo;i gibi kitaplarda nakledilen ve zahiren tecsime delalet eden Allah&rsquo;ın sıfatlarına ilişkin hadisleri tevil etmeksizin kullanmak gerektiğini a&ccedil;ıkladı. Bununla da yetinmedi, kabir ziyareti ve tevess&uuml;l&uuml;n şirk olması, Ehl-i Beyt&rsquo;in faziletinin reddedilmesi ve başka konuları da beyanına ekledi ve dinde tutarsız bir g&ouml;r&uuml;ş inşa etti.</p>\n\n	<p>\n		İbn Teymiye&rsquo;nin d&uuml;ş&uuml;nceleri pek kabul g&ouml;rmedi ve kınandı. Lakin y&uuml;zyıllar sonra, on dokuzuncu y&uuml;zyılda Muhammed b. Abdulvahhab Necdi&rsquo;nin (hicri 1206) fikir temelini oluşturdu.</p>\n\n	<p>\n		<strong>5. İrfan ve Tasavvuf</strong></p>\n\n	<p>\n		İslam&rsquo;a ve Kur&rsquo;an&rsquo;a dayalı d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n d&uuml;ş&uuml;nce ufkuna g&ouml;re, Allah&rsquo;ın halifesi olan ve olağan&uuml;st&uuml; yeteneklere sahip insanın varoluşunda, onun s&uuml;rekli araştırma halinde olmasına yol a&ccedil;an, mutlak kemale fıtr&icirc; bir eğilim gizlidir.</p>\n\n	<p>\n		Bu g&ouml;r&uuml;şte Allah, varlığın u&ccedil;suz bucaksız kemali, &acirc;lemin ve &acirc;demin başlangıcı ve maksadıdır. İlahi peygamberlerin tamamının y&uuml;ksek hedefi, &acirc;demin canının c&acirc;n&acirc;n ile olan misakını hatırlatmak &ldquo;<span dir=\"RTL\">لیستأدوهم میثاق فطرته</span>&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a> ve bu y&uuml;ce maksadı elde etmenin &ouml;nc&uuml;llerini insanın &ouml;n&uuml;ne sermektir.</p>\n\n	<p>\n		İrfan, kavramsal olarak, arifin manevi y&uuml;celiş ve nefsani incelme ışığında kalbiyle Allah&rsquo;a baktığı ve onu deruni saiklerine, iradesine ve davranışına d&ouml;n&uuml;k g&ouml;rd&uuml;ğ&uuml; kalb&icirc; ve dolaysız -duygusal ve kalb&icirc; bilgiler tarafındaki- bilgi t&uuml;r&uuml;d&uuml;r:<br />\n		&ldquo;<span dir=\"RTL\">لا تدرکه العیون بمشاهدة العیان و لکن لا تدرکه القلوب بحقائق الایمان</span>&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a> &ldquo;G&ouml;zler onu asla a&ccedil;ık&ccedil;a g&ouml;remez, ama kalpler dosdoğru imanla onu idrak edebilir.&rdquo;</p>\n\n	<p>\n		Hi&ccedil; kuşku yok, İslam irfanının asli kaynakları ve meyveleri, Allah&rsquo;ı Evvel ve Ahir, Z&acirc;hir ve B&acirc;tın<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a>, g&ouml;klerin ve yerin nuru<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a>, t&uuml;m şeylerle birlikte<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a>, her şeyin kayyumu<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a> olarak tavsif eden Kur&rsquo;an-ı Kerim&rsquo;in işaretlerinde ve tevhid ayetlerinin m&uuml;jdelerinde gizlidir. Ondan başka tanrı yoktur ve insanı, k&acirc;inatın Allah&rsquo;ına bağlı maneviyatla dopdolu bir hayata &ccedil;ağırır<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a>. Tıpkı Peygamber-i Ekrem&rsquo;in (saa) Kurb-i Nevafil<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a> hadisi, Zeyd b. Haris hadisi gibi s&ouml;zleri ve Ali b. Ebi Talib&rsquo;in (as) konuşmaları İslam irfanının diğer kaynakları olması gibi:</p>\n\n	<p>\n		Allah, kendinin zikredilmesini kalplerin cilası yapmıştır. Bunun sonucunda g&ouml;n&uuml;ller, kulakların ağır işitmesinden sonra, g&ouml;zlerin az g&ouml;rmesinden sonra ve isyank&acirc;rlığın ardından huzur bulur. Her zaman b&ouml;yle olmuştur ve Allah Teala zamanın her d&ouml;neminde kalplerinin sırrına sır s&ouml;ylediği ve akılları aracılığıyla konuştuğu kulları vardır. <a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a></p>\n\n	<p>\n		Peygamberlerin sonuncusunun (saa) g&ouml;rkemli yakarışındaki,</p>\n\n	<p dir=\"RTL\">\n		<span dir=\"LTR\">&ldquo;</span>ما عبدناک حق عبادتک ما عرفناک حق معرفتک<span dir=\"LTR\">&rdquo; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a></span></p>\n\n	<p>\n		ifadesi ve Allah&rsquo;ın onu iyi huylulukla &ouml;v&uuml;p<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a>, varlığını m&uuml;minlerin &ouml;rneği sayması<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[51]</sup></sup></a>, ilahi d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n s&ouml;zl&uuml;ğ&uuml;nde insanın mevcut durumdan istenen duruma değişiminin sonu gelmez davetini g&ouml;stermekte ve insanın sınırsız gelişiminin imk&acirc;nını anlatmaktadır:</p>\n\n	<p>\n		&ldquo;Deki: Eğer Rabbimin s&ouml;zlerini yazmak i&ccedil;in deniz m&uuml;rekkep olsa, Rabbimin s&ouml;zleri t&uuml;kenmeden &ouml;nce deniz kesinlikle t&uuml;kenecekti, bir mislini daha yardımcı getirsek bile..&rdquo; <a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a></p>\n\n	<p>\n		İmam Sadık&rsquo;tan (saa) ş&ouml;yle rivayet edilmiştir: &ldquo;Allah&rsquo;ın kitabı d&ouml;rt şey &uuml;zerindedir: İbare, işaret, incelikler ve hakikatler. İbare avam i&ccedil;indir, işaret havas i&ccedil;in, incelikler evliya i&ccedil;in ve hakikatler peygamberler i&ccedil;in.&rdquo; <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a></p>\n\n	<p>\n		Muhtelif fırkalar Peygamber-i Ekrem&rsquo;den (saa) şu hadisi rivayet etmişlerdir: &ldquo;Kur&rsquo;an&rsquo;ın z&acirc;hiri ve b&acirc;tını vardır. B&acirc;tını da yedi b&acirc;tını olan bir b&acirc;tındır.&rdquo; <a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a></p>\n\n	<p>\n		Fudayl bin Yesar&rsquo;dan da ş&ouml;yle nakledilmiştir: İmam Bakır&rsquo;a (as), &ldquo;Kur&rsquo;an&rsquo;da z&acirc;hiri ve b&acirc;tını bulunmayan ayet yoktur.&rdquo; rivayetinin maksadını sordum. Ş&ouml;yle buyurdu:</p>\n\n	<p>\n		&ldquo;Z&acirc;hiri indirilmiş olandır, b&acirc;tını ise tevilidir; bir kısmı ge&ccedil;mişte kaldı, diğer kısmı ise hen&uuml;z ger&ccedil;ekleşmedi, g&uuml;neş ve ayın akıp gitmesi gibi akmaktadır.&rdquo; <a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a></p>\n\n	<p>\n		Allame Tabatabi ş&ouml;yle diyor: &ldquo;Peygamber (saa) ve itret (as) aynı anlamda bazı c&uuml;mleler buyurmuşlardır: Kur&rsquo;an&rsquo;ın b&acirc;tınları vardır ve Kur&rsquo;an&rsquo;ın tamamında tevil s&ouml;z konusudur. Tevili ise doğrudan tefekk&uuml;r yoluyla anlaşılamaz. &Ouml;yle ki lafız yoluyla da beyan edilemez. Sadece beşeri eksikliklerden m&uuml;nezzeh olan Peygamber, p&acirc;k masumlar ve Allah dostları m&uuml;şahede yoluyla onları ifade edebilirler.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><sup>[56]</sup></sup></a></p>\n\n	<p>\n		Şia, bu inancı, yani Kur&rsquo;an&rsquo;ın b&acirc;tına sahip olduğunu g&ouml;z &ouml;n&uuml;nde bulundurarak Kur&rsquo;an ayetlerinin tevilini yalnızca bir tek zamanda ve o d&ouml;nemin insanı i&ccedil;in ge&ccedil;erli kabul etmez. Aksine, zamanın her devresinde ger&ccedil;ekleşen bir tevili vardır. Bundan dolayı Kur&rsquo;an&rsquo;ın kat kat anlam kapasitesi vardır.</p>\n\n	<p>\n		İmam Bakır&rsquo;dan (as) nakledilen: &ldquo;G&uuml;neş ve ayın akması gibi akar.&rdquo; rivayet-i şerifi, Kur&rsquo;an&rsquo;ın anlamının d&ouml;nemler boyunca ger&ccedil;ekleştiğini ve akıp geldiğini ifade etmektedir. S&uuml;rekli yenilenen ve tecdid olan bu anlamlar, Allame&rsquo;nin kavramsallaştırmasına g&ouml;re &ldquo;akış&rdquo; adını alır.</p>\n\n	<p>\n		Muhtevalarını eleştirmek ve tahlil etmek, g&uuml;&ccedil; ve zayıflığını değerlendirmek bir yana, İslam k&uuml;lt&uuml;r&uuml;nde irfan ve tasavvuf olarak isimlendirilen s&ouml;zl&uuml; ve yazılı eserler linguistiğin &ouml;nemli kaynaklarından biridir aynı zamanda din ve dilin buluştuğu nokta olmuştur. Arifler her zaman, ortalama dilin manevi keşifleri ve g&ouml;zlemleri betimlemede ve beyan etmede yetersiz kaldığından şikayet etmişlerdir. Bu sebeple onlar, ariflerin dilini işaret dili olarak isimlendirirler.</p>\n\n	<p>\n		Aynulkudat, beyan edilemez ve aktarılamaz olma &ouml;zelliğini irfani bilgiyi resmi ilimlerden ayıran esas kabul eder:</p>\n\n	<p>\n		&ldquo;Manası d&uuml;zg&uuml;n ve uygun bir ibare ile ifade edilebilen her şey ilim olarak adlandırılır. Edebiyat, matematik, tabiat, kelam ve felsefe ilimleri gibi. Her bilgin &ouml;ğretmen, ilimlerdeki meseleleri şerh ve beyan ile talebesinin ve şakirdinin zihnini kendi zihniyle bir ve aynı hale getirir. Halbuki irfani bilgiler alanında b&ouml;yle bir uygulama m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><sup>[57]</sup></sup></a></p>\n\n	<p>\n		Attar da Şibli&rsquo;den (hicri 334) ş&ouml;yle dediğini nakleder: &ldquo;İbare ilmin dilidir, işaret ise marifetin dili.&rdquo; <a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[58]</sup></sup></a> C&uuml;neyt de (hicri 297) der ki: &ldquo;S&ouml;z&uuml;m&uuml;z işarettir.&rdquo;</p>\n\n	<p>\n		Gizleme ve ifşayı kapsayan<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><sup>[59]</sup></sup></a> işaret ve ima dili birtakım sebeplere ve etkenlere dayanmaktadır. Anlam ve lafız &ouml;ğesi ve bunların s&ouml;yleyen ile dinleyen arasında m&uuml;badele edilen &ccedil;ift taraflı irtibatı durumundaki dilin en temel r&uuml;k&uuml;nleri, manevi marifet ve kalbi işraklar alanında bazı g&uuml;&ccedil;l&uuml;klerle karşı karşıyadır. G&ouml;zleme dayalı bilgi alanında hi&ccedil;bir şekilde ayrışma ve &ccedil;okluk yoktur; Stace&rsquo;nin ifadesiyle:</p>\n\n	<p>\n		&ldquo;Ayrışmamış birlikte hi&ccedil;bir şeyin anlamı bulunamaz. &Ccedil;&uuml;nk&uuml; onda, anlam k&uuml;mesine d&ouml;n&uuml;şecek par&ccedil;alar ve kısımlar yoktur. Anlam, &ccedil;okluk veya en azından dualite işin i&ccedil;inde olduğunda elde edilebilir. &Ccedil;okluğun i&ccedil;inde benzer par&ccedil;alar ve kısımlar grubu sınıf (= kategori) bi&ccedil;imine d&ouml;n&uuml;şebilir ve diğer gruplardan ayrışabilir. Sonra &lsquo;kavramlar&rsquo;a, buna bağlı olarak da lafızlara sahip olunabilir.&rdquo; <a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><strong><sup>[60]</sup></strong></sup></a></p>\n\n	<p>\n		İbn Haldun kelime ve kavramların yetersizliğini, irfani hakikatleri a&ccedil;ıklamanın imk&acirc;nsızlığının sebebi sayar.</p>\n\n	<p>\n		&ldquo;Kelimeler, s&ouml;z konusu maksatları yerine getirmede onların -sufilerin- muradını ifa edemez. &Ccedil;&uuml;nk&uuml; l&uuml;gat, ortalama anlamlar i&ccedil;in vazedilmiştir ve &ccedil;oğu hissedilir olan şeylere mahsustur.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><sup>[61]</sup></sup></a></p>\n\n	<p>\n		Buna ilaveten, aralarında karşılıklı muhatap olma bulunan, s&ouml;yleyen ile s&ouml;z&uuml; alan arasındaki bağlantı da bu sahada kolaylıkla ger&ccedil;ekleşmez. &Ccedil;&uuml;nk&uuml; bir yandan da irfani şuhud sahnesi, tahakkuk farz edildiğinde, ruh &ouml;ğesinin ve arifin canının bildiğimiz d&uuml;nyadan tabiat &ouml;tesi &acirc;leme, aklın &ccedil;er&ccedil;evesinin ve akl&icirc; tasavvurun dışına &ccedil;ıkış sahnesidir. Bundan dolayı o, g&uuml;ndelik dilde olduğu gibi muhatabın zihnini kolaylıkla kendi bulduğu şeye aktaramaz.</p>\n\n	<p>\n		Her kim gizli bir g&uuml;lzarı g&ouml;rse<br />\n		Yağmalanmış aşkıdır, kendisinden koparılan<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><sup>[62]</sup></sup></a></p>\n\n	<p>\n		Yolu kat etmemiş muhatabın tıpkı g&uuml;l bah&ccedil;esini tarif etmekle asla &ccedil;i&ccedil;eğin g&uuml;zel renklerini var oldukları şekliyle anlayamayacak k&ouml;rlere benzemesi gibi.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		İster Arap&ccedil;a s&ouml;yle, ister Fars&ccedil;a onu<br />\n		Keskin kulaklı ve zekalı olmalı ki anlayabilsin onu<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n	<p>\n		Dolayısıyla denebilir ki, varlık derecelerine -madde, misal, soyut- dayalı d&uuml;nyag&ouml;r&uuml;ş&uuml; ile, bir yandan varlığın y&uuml;ksek anlamlarının n&uuml;zul&uuml; ve hakikatlerin lafzi varoluş mertebesine kadar derinden y&uuml;zeye &ccedil;ıkması şeklindeki iki s&uuml;reci planlamanın menşei, diğer yandan nefsi soyutlama y&uuml;celişiyle kolaylaşan<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[65]</sup></sup></a> lafız d&uuml;zeyinden anlamların derinliklerine seyir ve y&uuml;kseliş s&uuml;reci olan irfani insan g&ouml;r&uuml;ş&uuml; (Allah&rsquo;ın tecelligahı ve bilkuvve varlığın t&uuml;m derecelerine sahip olması), İslam irfanı ve tasavvufunda linguistik m&uuml;lahazalara eğilimin zeminlerini oluşturmuştur.</p>\n\n	<p>\n		M&uuml;sl&uuml;manların ittifak ettiği konu olarak Kur&rsquo;an&rsquo;da zahir ve b&acirc;tın, tenzil ve tevili; yine bizzat Kur&rsquo;an&rsquo;ın a&ccedil;ıklığa kavuşturduğu muhkem ve m&uuml;teşabihi kabul etmekle irfani tevilcilik i&ccedil;in m&uuml;sait zemin a&ccedil;ılmış olmaktadır. Şu anlamda: Mutasavvıflar a&ccedil;ısından Kur&rsquo;an metni, zahiri ve lafzi mananın &ouml;tesinde hazır bulunan derinliğe ve b&acirc;tına sahiptir. Bu anlam, &ldquo;istinbat&rdquo; yoluyla aşik&acirc;r olur. Ama sırf linguistik araştırma yolundan değil, bilakis işrak ve ilham (psikoloji) yolundan. Bu sebeple bir ayetin, farklı vakitlerde ilhamın (&ccedil;ıktı kabiliyetine sahip) &ccedil;eşitliliğine g&ouml;re farklı anlamları olacaktır.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[66]</sup></sup></a></p>\n\n	<p>\n		Bu bakış a&ccedil;ısı genel bir ilkeye ve temel bir varsayıma dayanmaktadır: Kur&rsquo;an vahyinin birka&ccedil; boyutlu dili ve y&uuml;ksek d&uuml;zeyleri vardır; tek boyutlu, bir tek d&uuml;zeye sahip ve tek katmana bağlı değildir.</p>\n\n	<p>\n		Bu d&uuml;zeylerden yararlanma metodunu, bu d&uuml;zeyleri anlayanların şartlarını ve Kur&rsquo;an&rsquo;ın tarihi boyunca tevil ve tevil dili adı altında ortaya &ccedil;ıkmış olan şeyin doğruluğa yakın olup olmadığını bir yana bırakalım. Daha &ouml;nce değinildiği gibi, &ccedil;eşitli tevil yaklaşımlarının ve Kur&rsquo;an&rsquo;ın &ccedil;ok boyutlu dilinin dayandığı metinler arasında İmam Sadık&rsquo;tan (as) nakledilmiş bir rivayet vardır. Bu nakle g&ouml;re İmam ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Allah&rsquo;ın kitabı d&ouml;rt şeyi kapsar: İbare, işaret, incelikler ve hakikatler. İbare, avam halk i&ccedil;indir. İşaret havas i&ccedil;indir. İncelikler evliya i&ccedil;indir. Hakikatler ise peygamberlere mahsustur.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><sup>[67]</sup></sup></a></p>\n\n	<p>\n		Bu s&ouml;z gereğince Kur&rsquo;an&rsquo;ın vahiy kelamının, insanın i&ccedil;inde bulunduğu psikolojik şartlar ve Allah&rsquo;ın mukaddes derg&acirc;hındaki varoluşsal derecelere uygun olarak ger&ccedil;ekleşen anlayışları ifade eden &ccedil;eşitli anlam katmanları ve d&uuml;zeyleri vardır. Başka bir ifadeyle, bu s&ouml;z&uuml;n sonucu şudur ki, Kur&rsquo;an, t&uuml;m muhatapların nesnel ger&ccedil;ekliklerine g&ouml;re mesaj ve dil i&ccedil;erir. Bunun gibi Kur&rsquo;an hakkında nakledilmiş bir başka rivayette bu anlam katmanları sayılmıştır: Z&acirc;hir, b&acirc;tın, had ve muttali.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><sup>[68]</sup></sup></a></p>\n\n	<p>\n		Buna g&ouml;re arifler ve mutasavvıflar, d&uuml;ş&uuml;nce hayatlarında, zikredilmiş ilkeye istinaden sahip oldukları tevil birikimlerini izah etmeye &ccedil;alışmışlardır.</p>\n\n	<p>\n		<strong>6. Fıkıh Usul&uuml;</strong></p>\n\n	<p>\n		Her hal&uuml;k&acirc;rda M&uuml;sl&uuml;manların irfan ve tasavvuf eserleri, Kur&rsquo;an linguistiğinin kapısını a&ccedil;ık tutan &ccedil;ok &ouml;nemli bir kaynaktır.</p>\n\n	<p>\n		Kur&rsquo;an&rsquo;ın ve Peygamber-i Ekrem&rsquo;in (saa) s&ouml;zlerinin vurguladığı İslam&rsquo;ın temel &ouml;ğretilerinden biri, dinde &ldquo;tefakkuh&rdquo; ve onun &ldquo;basiret&rdquo;le birlikte kabul edilmesidir. Se&ccedil;kin muhakkik &uuml;stad şehid Mutahhari&rsquo;nin ifadesiyle:</p>\n\n	<p>\n		&ldquo;Bu vurguların toplamından ş&ouml;yle bir sonu&ccedil; &ccedil;ıkartılabilir: İslam&rsquo;ın g&ouml;r&uuml;ş&uuml; şudur ki, M&uuml;sl&uuml;manlar İslam&rsquo;ı her işte, bu kapsamda da İslam&rsquo;ın inan&ccedil; ilkeleri ve İslam d&uuml;nya g&ouml;r&uuml;ş&uuml;ne veya ahlaki ilkelere ve İslami terbiyeye ya da ibadetlere, medeni h&uuml;k&uuml;mlere, bireysel ve toplumsal hayatta İslam&rsquo;a &ouml;zg&uuml; &acirc;d&acirc;ba ve diğer konulara ait konularda derinlemesine ve basiret &uuml;zerinden kavramalıdırlar. Bu nedenle &ldquo;İctihad&rdquo; kelimesi İslam&rsquo;ın Asr-ı Saadetinden itibaren M&uuml;sl&uuml;manlar arasında kullanılmaya başlamıştı.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[69]</sup></sup></a></p>\n\n	<p>\n		G&uuml;n&uuml;m&uuml;zde &ldquo;Usul İlmi&rdquo; adı altında tanınmış olan şey, kaideler ilmidir ve İslam k&uuml;lt&uuml;r&uuml;n&uuml;n kucağında neşv &uuml; nema bulmuş, yetişmiş ilimlerdendir. M&uuml;sl&uuml;manlar, Kur&rsquo;an&rsquo;ın &ouml;ğretilerine, Peygamber-i Ekrem (saa) ve dinin masum &ouml;nderlerinin (as) s&ouml;zlerine g&ouml;re dinin ilm&icirc; talimatlarını Kitap, S&uuml;nnet, akıl ve icma yoluyla &acirc;limane bir şekilde &ccedil;ıkarmak ve f&uuml;ruu da usule irca etmekle vazifeliydiler. Bu ama&ccedil;la ilk &ccedil;ağdan başlayarak bu kaynakların her birinin delaleti ve onlardan şer&rsquo;i h&uuml;k&uuml;mleri &ccedil;ıkarmanın niteliği &ccedil;er&ccedil;evesinde ilm&icirc; tartışmalar yapmak, ilgi duyulan bir alan ve derinlemesine araştırmaların konusu olmuştur. Kitap ve S&uuml;nnet&rsquo;in zahirine bakmak, zahirlerin h&uuml;ccet oluşu, emirler, nehiyler, &acirc;m ve h&acirc;s, mutlak ve mukayyet, kavramlar gibi, sonraki d&ouml;nemlerde Usul-i Fıkıh veya Fıkıh Felsefesi adı altında anılmış mevzuların en eski &ouml;ğeleridir.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><sup>[70]</sup></sup></a></p>\n\n	<p>\n		Şia kelamcılarının şeyhi, el-Elfaz ve Mebahisuh&acirc; kitabının yazarı Hişam b. Hakem<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[71]</sup></sup></a>, İhtilafu&rsquo;l-Hadis ve Mes&rsquo;elehu sahibi Yunus b. Abdurrahman<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[72]</sup></sup></a>, el-Husus ve&rsquo;l-Umum sahibi Ebu Sehl Nevbahti<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[73]</sup></sup></a>, Haberu&rsquo;l-Vahid ve&rsquo;l-Amel bih sahibi Hasan b. Musa Nevbahti<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><sup>[74]</sup></sup></a>, el-Risale sahibi Muhammed b. İdris Şafii usul ilminde kitap yazmış ilk isimler olarak zikredilebilir.</p>\n\n	<p>\n		Ondan sonra da usul bilgisi &ouml;zellikle Şia d&uuml;ş&uuml;nce havzasında İbn Akil, İbn C&uuml;neyd, Şeyh M&uuml;fid, Seyyid Murtaza, Şeyh Tusi, İbn İdris, Muhakkik (hicri 676), Allame Hilli, Şehid-i Evvel, Şehid-i Sani (hicri 1011). Vahid-i Behbehani (hicri 1208), Seyyid Mehdi Bahrul ulum, Mirza-i Kummi, Şeyh Cafer-i Kaşiful gıta, Şeyh Murtaza Ensari (hicri 1281) ve Ahund Molla Muhammed Kazım Horasani&rsquo;nin (hicri 1329) yardımıyla g&ouml;zalıcı bir gelişme kaydetti.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><sup>[75]</sup></sup></a></p>\n\n	<p>\n		Fıkıh usul&uuml;n&uuml;n konular listesine bakıldığında, lafız meselelerini oluşturan; vaz, delalet, hakikat ve mecaz, şer&rsquo;i hakikat, sahih ve kapsayıcı, m&uuml;ştak, emirler, nehiyler, mefhum, &acirc;m ve h&acirc;s, mutlak ve mukayyed gibi &ccedil;eşitli başlıkları kapsayan; Kitap ve S&uuml;nnet&rsquo;in nasıl zuhur ettiği ve nasıl h&uuml;ccet olduğu ve şer&rsquo;i h&uuml;k&uuml;mleri &ccedil;ıkarmanın keyfiyeti ile irtibatlı araştırmalar, hatta Kitap ve S&uuml;nnet&rsquo;in &ccedil;eşitli bilgilerini anlamanın niteliği &uuml;zerine &ccedil;alışmaları i&ccedil;eren fıkıh usul&uuml;ndeki meselelerin temel kısmının, dikkat &ccedil;ekici bi&ccedil;imde linguistik meseleleri, dil analizini, semantik ve hermen&ouml;tik konuları ele aldığı, Kur&rsquo;an ve S&uuml;nnet&rsquo;in hakikatlerini ortaya &ccedil;ıkarmada zora talip M&uuml;sl&uuml;man araştırmacıların değerli &ccedil;abalarını masumlaştırdığı gayet a&ccedil;ıktır.</p>\n\n	<p>\n		Bu b&ouml;l&uuml;m genel hatlarıyla bize, İslam&rsquo;ın &ccedil;ok değerli ilim mirasının yer yer din&icirc; metinleri anlamanın temelleri ve dinin dilini tanıma sahasında paha bi&ccedil;ilmez cevherlerle dolu olduğunu tembih etmektedir. Bu sebeple M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rler yeni d&uuml;ş&uuml;ncelerle karşılaştıklarında asla ne yapacağını bilmez hale gelmezler, bilakis bu mirasın g&uuml;&ccedil;l&uuml; sermayesi sayesinde modern d&uuml;nyaya yeni bir s&ouml;z s&ouml;yleyebilirler. Tabii ki bunların hepsi bu saf hazinenin yavaş ve derinden y&uuml;r&uuml;yen gayreti ışığında m&uuml;mk&uuml;nd&uuml;r.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kafi, c. 4, s. 419.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Hişam, Abd&uuml;lmelik, el-Siretu&rsquo;n-Nebeviyye, c. 3, s. 104.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kur&rsquo;an ilimleri, Kur&rsquo;an metninin Allah tarafından geldiğini, vahiy ve n&uuml;zul olduğunu ispatlama aşamasından, toplanması ve derlenmesi, mucizevi yapısı ve deruni ilimler, Kur&rsquo;an&rsquo;ın lafızları, ayetleri ve surelerinin anlaşılması, tefsiri ve tahlilinin niteliğine dair &ccedil;er&ccedil;eveyi kapsayan t&uuml;m ilim dallarını kapsamaktadır. Bkz: M&uuml;ellif, Ulum-i Kur&rsquo;an, Giriş.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Haldun, Abdurrahman b. Muhammed, Mukaddime, &Ccedil;ev: Muhammed Pervin Gunbadi, s. 888; el-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 1 ve 2; Zerkani, Muhammed Abdulazim, Menahilu&rsquo;l-İrfan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 1.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hakimi, Muhammed Rıza, Edebiyat ve Taahh&uuml;d der İslam, s. 38; el-Fihrist, II. c&uuml;z.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Enbari, Ebubekir, Nuzhetu&rsquo;l-Elibba fi Tabakati&rsquo;l-Udeba, s. 7; Kıfti, Ali b. Yusuf, İnbatu&rsquo;r-Ruvat, c. 1, s. 4; Isfehani, Ebu&rsquo;l-Ferec, Kitabu&rsquo;l-Eğani, c. 12, s. 298; el-Nahv ve Kutubu&rsquo;t-Tefsir, c. 1, s. 45.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: Mucizeşinasi, s. 133.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: Edebiyat ve Taahh&uuml;d der İslam, s. 77.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Yusuf/2</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şuara/193-195</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf/185</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl/44</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d/17 (&Ccedil;ev. G&ouml;kten su indirdi de v&acirc;diler kendi hacimlerince sel olup aktı)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enbiya/24 (&Ccedil;ev. Yoksa O&rsquo;ndan başka il&acirc;hlar mı edindiler? De ki: Kesin delilinizi getirin)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Neml/64 (&Ccedil;ev. Allah ile beraber başka bir il&acirc;h mı var? De ki: Eğer doğru s&ouml;yl&uuml;yorsanız, kesin delilinizi getirin)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhari, Murtaza, Hidemat-i Mutekabil-i İslam ve İran, s. 699.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabatabai, Seyyid Muhammed H&uuml;seyin, Şia der İslam, s. 59.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, Hutbe 49.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., Hutbe 133.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Rabbani, Gulpeygani, Ali, Furuk ve Mezahib-i Kelami, 141.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Mutahhari, Murtaza, Aşinayi ba Ulum-i İslami, c. 2, s. 54.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhari, Murtaza Usul-i Felsefe ve Reveş-i Realizm, Mukaddime; Seyr-i der Nehcu&rsquo;l-Belağa&rsquo;da, s. 42; Şia der İslam&rsquo;da, s. 60.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Fihrist, s. 251; Şehristani, Muhammed b. Abdulkerim, Milel ve Nihal, c. 1, s. 185; Emin &Acirc;muli, Seyyid Muhsin, A&rsquo;yanu&rsquo;ş-Şia, c. 5, s. 405; Felasifetu&rsquo;ş-Şia, s. 507.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Duha&rsquo;l-İslam, c. 3, s. 15-17.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;Kur&rsquo;an-i N&acirc;tık&rdquo; (&Ccedil;ev.)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Secde 4, &ldquo;sonra Arş &uuml;zerine yerleşmiştir&rdquo; (&Ccedil;ev.)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Milel ve Nihal, c. 1, s. 93. (&Ccedil;ev. Yerleşme bilinmektedir, ama mahiyeti me&ccedil;huld&uuml;r. Buna iman farz, soru sormak ise bidattir)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şafii, Muhammed b. İdris, Usul&uuml;&rsquo;s-S&uuml;nne, 51-52.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., 38-51.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İbn-i Huzeyme, el-Tevhid, s. 64, 65, 114, 145, 147, 230 ve 231; yine İbn-i Hanbel, Ahmed, el-S&uuml;nne, s. 54, 64, 65, 71, 76, 166, 190 vs.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet/22-23. (&Ccedil;ev. Y&uuml;zler var ki o g&uuml;n ışıl ışıl parlar. Rabbine bakar)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bedevi, Abdurrahman, Tarih-i Endişeha-yi Kelami, c. 1, s. 598. Eş&rsquo;ari, Ebu&rsquo;l-Hasan, el-İbane&rsquo;den nakille, s. 13; Corbin, Henry, Tarih-i Felsefe-i İslami, &Ccedil;ev: Cevad Tabatabai, s. 159.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu Zehra, Tarihu&rsquo;l-Mezahibi&rsquo;l-İslami, c. 1, s. 119.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maturidi, Ebu Mansur, Kitabu&rsquo;t-Tevhid, s. 77-85.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; T&uuml;rk&ccedil;e kullanımda &ldquo;Pezdevi&rdquo;. (&Ccedil;ev.)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/210 (&Ccedil;ev. Allah&rsquo;ın buluttan g&ouml;lgelikler i&ccedil;inde gelmesini mi g&ouml;zl&uuml;yorlar?)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Secde/4, (&Ccedil;ev. Sonra Arş &uuml;zerine yerleşmiştir)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kelam Fırkaları ve Mezhepleri, s. 235.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taftazani, Saaduddin, Şerhu&rsquo;l-Mevakıf, c. 5, s. 110-111.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, Hutbe 1 (&Ccedil;ev. Onlara fıtratlarındaki misakı hatırlatmak i&ccedil;in)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., hutbe 179.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadid/3</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur/35</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadid/4</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/255</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enfal/24</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Abdurrahman b. Hammad, Hannan b. Sedir&rsquo;den, o Ebi Abdillah&rsquo;tan (a) rivayet etmiştir. Resulullah ş&ouml;yle buyurdu: Allah buyurdu ki, &ldquo;Kulum nafile ve m&uuml;stehap işlerle kendisini sevmem i&ccedil;in yakınlaşmak ister. Onu sevdiğimde onun işiten kulağı, g&ouml;ren g&ouml;z&uuml;, konuştuğu dili, tuttuğu eli, y&uuml;r&uuml;d&uuml;ğ&uuml; ayağı olurum. Bana dua ettiğinde onu severim. Benden istediğinde ona veririm... Biharu&rsquo;l-Envar, c. 70, s 22 ve c. 75, s. 155. Bu muhtevanın şerhi i&ccedil;in bkz: Humeyni, Seyyid Ruhullah, Şerh-i &Ccedil;ehil Hadis, rivayet 34, s. 581.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, Hutbe 222.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 71, s. 23 (&Ccedil;ev. Sana hakettiğin şekilde ibadet eden kulların olamadık, seni hakettiğin şekilde tanıyan kulların olamadık)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kalem/4</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab/21</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kehf/109</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Safi, Mukaddime.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 92, s. 97, rivayet 64.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şia der İslam, s. 51.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;ynulkudat, Zubdetu&rsquo;l-Hakaik, Afif Asiran&rsquo;ın tashihi, s. 67-68.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsti&rsquo;lami, Muhammed, Attar Nişaburi&rsquo;nin Tezkiretu&rsquo;l-Evliya&rsquo;sı, . 632.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Konevi, Sadruddin, İ&rsquo;cazu&rsquo;l-Beyan fi Tevili &Uuml;mmi&rsquo;l-Kur&rsquo;an, (Hamd suresi tefsiri) s. 6.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Stacey, W. T. İrfan ve Felsefe, &Ccedil;ev: Bahauddin H&uuml;rremşahi, s. 310.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime, İbn Haldun, c. 2, s. 990.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mevlana.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zubdetu&rsquo;l-Hakaik, 88-89.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mevlana.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Esfaru&rsquo;l-Erbaa, c. 8, s. 221, c. 9, s. 54.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Eş&rsquo;ari, Ebul Hasan, el-L&uuml;m&rsquo;e, s. 105, Nwyia, Paul&rsquo;den nakille, Tefsir-i Kur&rsquo;ani ve Zeban-i İrfani, &Ccedil;ev: İsmail Saadet, s. 28.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Safi, Mukaddime.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aşinay-i ba Ulum-i İslami, Usul-i Fıkh, s. 197.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Sadr, Muhammed Bakır, el-Mealimu&rsquo;l-Cedide, s. 47; K&acirc;ini, Ali, İlmu&rsquo;l-Usul Tarihen ve Tatavvuran, b&ouml;l&uuml;m 3.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p align=\"left\">\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tehrani, Şeyh Ağabozorg, el-Zeria, c. 2, s. 291.</p>\n\n		<p align=\"left\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p align=\"left\">\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necaşi, Ahmed b. Ali, Ricalu&rsquo;n-Necaşi, s. 311.</p>\n\n		<p align=\"left\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Zeria, c. 1, s. 69.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sadr, Seyyid Hasan, Te&rsquo;sisu&rsquo;ş-Şia li-Ulumi&rsquo;l-İslam, s. 310.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İlmu&rsquo;l-Usul Tarihen ve Tatavvuran, II. B&ouml;l&uuml;m.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İslami İlimler Sürecinde Kur’an’ın Dili','','publish','closed','open','','islami-ilimler-surecinde-kuranin-dili','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=3000',0,'post','',0),(3001,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p style=\"text-align: right;\">\n	Muhammed Hadi Marifet</p>\n\n<p style=\"text-align: right;\">\n	Hazırlayan: Abdullah Turan</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<div style=\"clear:both;\">\n	Ehl-i Beyt imamlarının, Kur&rsquo;an-ı Kerim&rsquo;in tefsiri hususunda &uuml;stlendikleri rol, bu y&uuml;ce kitabı doğru ve sağlam &uuml;sullere dayanarak kapsamlı bir şekilde ve derince inceleyip hikmetli manaları &ccedil;ıkarmanın yol ve y&ouml;ntemini &ouml;ğretme olmuştur. Zira Kur&rsquo;an ayetlerinin manalarını kavrayıp hikmetli manaları onlardan &ccedil;ıkarmanın bir&ccedil;ok incelikleri vardır ki, onlardan gaflet etmek, Allah Teala&rsquo;nın kasdetmiş olduğu &uuml;st&uuml;n ve asıl manalardan uzak kalmaya sebep olur.</div>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<div style=\"clear:both;\">\n	Ş&uuml;phesiz ki Ehl-i Beyt (as), Kur&rsquo;an&rsquo;ın manasını anlamada, şeriatın hedefini ortaya koymada diğer insanlardan daha &uuml;st&uuml;n, daha yetenekli idiler. Zira Kitab&rsquo;ın varisleri, onu halka iletenler ve ayetlerin n&uuml;zul sebepleri ve tevillerini hakkıyla bilenler onlardı.</div>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<div style=\"clear:both;\">\n	Ehl-i Beyt&rsquo;ten rivayet olunan tefsirler, selef ve haleften hi&ccedil; kimsenin onlar gibi derin bir g&ouml;r&uuml;şe sahip olmadığına dair en a&ccedil;ık delili oluşturmakta, dinde en b&uuml;y&uuml;k merciilik makamının onlara ait olduğunu kanıtlamaktadır. Kur&rsquo;an-ı Kerim&rsquo;in zahiri ve batıni manalarını tefsir etmek ise bunun bir b&ouml;l&uuml;m&uuml;d&uuml;r.</div>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<div style=\"clear:both;\">\n	Şimdi Ehl-i Beyt imamlarının (as) Kur&rsquo;an&rsquo;ın zahiri tefsirindeki inceliklerden bazılarını aktarmaya &ccedil;alışalım:</div>\n\n<p>\n	<strong>Başı Mesh Etmek</strong></p>\n\n<p>\n	Kur&rsquo;anı Kerim&rsquo;in &ldquo;vemsehu bi ruusikum&rdquo; (başınızın bir kısmını meshediniz) ayeti ile ilgili olarak İslam bilgini Ebu Cafer Kuleyni, Zurare&rsquo;ye isnaden şu rivayeti nakletmiştir:</p>\n\n<p>\n	&ldquo;Zurare, İmam B&acirc;kır&rsquo;a (as): &ldquo;Başın bir kısmını meshetmeyi nereden bildiğinizi bana s&ouml;yler misiniz...?&rdquo; diye sordu.</p>\n\n<p>\n	İmam B&acirc;kır (as) tebess&uuml;m ederek ş&ouml;yle buyurdu: &ldquo;Ey Zurare, bunu Allah&rsquo;ın Resul&uuml; buyurmuş ve Kur&rsquo;an&rsquo;da da bu şekilde inmiştir. Allah Teala ş&ouml;yle buyurmuştur: &ldquo;feğsilu v&uuml;cuhekum&rdquo; (y&uuml;z&uuml;n&uuml;z&uuml; yıkayınız). Bundan y&uuml;z&uuml;n her tarafının yıkanması gerektiğini anlıyoruz. Daha sonra ş&ouml;yle buyurmuştur: &ldquo;ve eydiyekum ilel merafik&rdquo; (ve ellerinizi dirseklere kadar). Ardından sonra buyurumuştur ki: &ldquo;vemsehu bi ruusikum...&rdquo; (başınızın bir kısmını meshediniz.) &ldquo;Bi ruusikum&rdquo; dediğinde &ldquo;ba&rdquo; edatının taşıdığı anlamdan başın bir kısmının meshedilmesi gerektiğini anlıyoruz.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	Yani &ldquo;el Gasl ve el Mesh&rdquo; k&ouml;kleri m&uuml;teaddi olup, &ldquo;Mesehehu meshen&rdquo; (onu meshetti) &ldquo;Gaselehu gaslen&rdquo; (onu yıkadı) denilmesi sahih olduğu halde, Allah Teala onu değiştirerek rabıt (bağla&ccedil;) olan &ldquo;ba&rdquo; harfini, y&uuml;klem ve nesne arasına getirmiştir. C&uuml;mlenin zahirindeki bu fazlalık, manadaki bir fazlalığa işaret etmektedir. &Ccedil;&uuml;nk&uuml; kelimelerin fazla oluşu mananın fazla oluşuna delalet eder.</p>\n\n<p>\n	İmam B&acirc;kır (as) da burada &ldquo;ba&rdquo; harfinin meshedilecek yerin bir b&ouml;l&uuml;m&uuml;n&uuml; ifade ettiğini istinbat etmekle bu ince noktaya işaret etmiştir. Zira eğer y&uuml;z&uuml;n yıkanmasında olduğu gibi burada da, &ldquo;vemsehu ruusekum&rdquo; (başınızı meshedin) denmiş olsaydı, başın her tarafını meshetmek gerektiğini ifade ederdi. Ama &ldquo;vemsehu bi ruusikum&rdquo; buyurulunca, bundan sadece ıslak elle başın bir kısmını (&ouml;n kısmını) meshetmek gerektiği anlaşılmaktadır.</p>\n\n<p>\n	Demek ki, Allah Resul&uuml;&rsquo;n&uuml;n (saa) s&ouml;z&uuml;nden başka, ayeti kerimedeki &ldquo;ba&rdquo; harfi de, bize mesh h&uuml;km&uuml;ndeki bu hususu anlatmak i&ccedil;in yeterlidir. Ama bu anlam bazılarının zannettiği gibi &ldquo;ba&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; anlamında (bir b&ouml;l&uuml;m&uuml; ifade etmek i&ccedil;in) kullanılmış olduğundan değildir. Aksine, c&uuml;mlenin yapısı ve zahirde gerekli olmayan bir şeye c&uuml;mlede yer verilmesiyle oluşan &ouml;zel terkip, &ldquo;teb&rsquo;iz&rdquo; manasını, yani başın bir kısmını meshetmenin gerektiğini ifade etmektedir. O halde &ldquo;teb&rsquo;iz&rdquo;, c&uuml;mlenin hepsinden anlaşılmaktadır, &ldquo;ba&rdquo; edatından değil. &Ccedil;&uuml;nk&uuml; &ldquo;teb&rsquo;iz&rdquo; anlamı &ldquo;ba&rdquo; edatının manalarından biri değildir, &ouml;yleyse bazılarının &ldquo;ba&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; manasına gelmesi hususundaki m&uuml;nakaşaları yerinde değildir.Şeyh Muhammed Abduh bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bazı &acirc;limler &ldquo;ba&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; manasına gelmesini eleştirmiş, bazıları mutlak olarak &ldquo;ba&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; anlamını ifade ettiğini ileri s&uuml;rm&uuml;ş, bazıları da istiklali olarak &ldquo;teb&rsquo;iz&rdquo; manasına gelmeyip &ldquo;ilsak&rdquo; manasının zımnında &ldquo;teb&rsquo;iz&rdquo; manasını da ifade ettiğini s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Şeyh Abduh sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Ger&ccedil;ek şu ki, &ldquo;ba&rdquo; edatı, &ldquo;teb&rsquo;iz&rdquo; ve &ldquo;alet&rdquo; anlamına değil &ldquo;ilsak&rdquo; anlamına gelmektedir. Ve &ldquo;mesehe bi keza&rdquo; ve &ldquo;mesehe keza&rdquo; tabirlerinin anlamlarında, aslen Arap olan kimsenin anladığı anlam itibara alınmalıdır. Aslen Arap olan birisi ise, &ldquo;mesehe bi re&rsquo;sil yetim&rdquo; veya &ldquo;mesehe bi unukil feres&rdquo; veya &ldquo;mesehe bi sakihi&rdquo; veya &ldquo;mesehe bir r&uuml;kn&rdquo; veya &ldquo;bil hacer&rdquo; ibarelerinden, yalnızca&rdquo; &ldquo;elini onun &uuml;zerine &ccedil;ekti&rdquo; manasını anlıyor. Artık bundan, mesheden kişinin b&uuml;t&uuml;n elini &ccedil;ektiği, baş, boyun, ayak, R&uuml;k&uuml;n ve Hacer&uuml;l Esved&rsquo;in her tarafının meshedildiği anlaşılmıyor. Bu anlam, Arap&ccedil;a bilen herkesin mezk&ucirc;r ibarelerden anladığı bir anlamdır. &ldquo;Fe tafika meshen bis suki vel a&rsquo;nak&rdquo; (Sonra da onların bacaklarını ve boyunlarını meshetmeye başladı.) ayetinde<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> de se&ccedil;kin g&ouml;r&uuml;ş, el ile meshetmesidir, kılı&ccedil; ile değil. Şairin:</p>\n\n<p>\n	&ldquo;Fe lemma kazeyna min kulli hacetin<br />\n	Ve mesehe bil erkani men huve masih&uuml;n&rdquo;</p>\n\n<p>\n	(Mina&rsquo;da ibadetlerimizi bitirip, Meshedenler de r&uuml;k&uuml;nleri meshettikten sonra...)</p>\n\n<p>\n	Şeklindeki şiirinde de aynı şey s&ouml;z konusudur.</p>\n\n<p>\n	Şeyh Muhammed Abduh sonunda şu sonuca varıyor:</p>\n\n<p>\n	&ldquo;M&uuml;kellefiyetin yerine gelmesinde, &ldquo;başını meshetti&rdquo; denilebilecek miktarda başın bir kısmını meshetmek yeterlidir. Bu ise ancak mesheden şahsın, uzvunu meshedilen yerin &uuml;zerinde hareket ettirmesiyle ger&ccedil;ekleşir. Dolayısıyla ayetin lafzı m&uuml;cmel değildir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Yine İmam B&acirc;kır (as) teyemm&uuml;m ayetinde de &ldquo;ba&rdquo; harfinin gelmesini, teyemm&uuml;mde y&uuml;z ve ellerin hepsini kapsayacak bir şekilde meshetmenin farz olmadığına delil tutmuştur. Allah Teala ş&ouml;yle buyurmuştur: &ldquo;Vemsehu bi v&uuml;cuhikum ve eydiykum minhu.&rdquo; (Ondan y&uuml;z&uuml;n&uuml;z ve ellerinizin bir kısmını meshedin.) Yani y&uuml;z ve ellerin hepsini meshetmenin gerekliliğini ifade etmesi i&ccedil;in, Cenabı Allah &ldquo;Vemsehu v&uuml;cuhekum ve eydiyekum&rdquo; dememiş ve abdest ayetinde olduğu gibi burada da &ldquo;ba&rdquo; harfini eklemiştir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	Muhammed b. İdris eş Şafii, abdest ayeti (vemsehu bi ruusikum) hakkında başın bir kısmının meshedilmesi gerektiği dışında başka bir ihtimal vermeyerek ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Ayet-i kerimeden anlaşılan şudur: Kim başının bir kısmını meshederse başını meshetmiş sayılır.&rdquo;</p>\n\n<p>\n	Daha sonra İmam Şafii s&ouml;z&uuml;ne ş&ouml;yle devam ediyor: &ldquo;S&uuml;nnet&rsquo;te kişinin b&uuml;t&uuml;n başını meshetmesi gerektiğine delalet etmiyor. S&uuml;nnet nazara alınınca, ayet-i kerime&rsquo;nin manasının şu şekilde olduğu anlaşılır: Her kim başının bir kısmını meshederse kifayet eder.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	Şafii &ldquo;el &Uuml;mm&rdquo; kitabında ş&ouml;yle demiştir: &ldquo;Abdest alan şahsın, başında sa&ccedil; yoksa başının herhangi bir yerini, sa&ccedil; varsa sa&ccedil;ının herhangi bir miktarını bir parmağıyla veya parmaklarının birka&ccedil;ıyla yahut elinin ucuyla meshetmesi yeterlidir; aciz olana da meshetmesi i&ccedil;in başkasının yardım etmesi caizdir. Yine eğer başın &ouml;n kısmında genelde diğer kısımlara nazaran sa&ccedil;ların daha &ccedil;abuk d&ouml;k&uuml;ld&uuml;ğ&uuml; alnın iki tarafının her ikisini veya birisini veya her iki taraftan bir miktarını meshederse kifayet eder. &Ccedil;&uuml;nk&uuml; orası da başın bir kısmı sayılır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Şafii, mezkur ayet-i kerime&rsquo;nin bu manayı ifade etme vechini de şu şekilde a&ccedil;ıklıyor:</p>\n\n<p>\n	&ldquo;A&ccedil;ıktır ki, bu gibi harfler, mana ifade etmek i&ccedil;in &uuml;retilmiştir. Ger&ccedil;i, bazen kelamda bağlantı kurmak i&ccedil;in kullanılır ve dolaysıyla bir anlam taşımazlar ama, bir manayı ifade etmek i&ccedil;in kullanmamız m&uuml;mk&uuml;n olursa onları o manada kullanmak gerekir. Bundan dolayı, ayeti kerimede &ldquo;ba&rdquo; harfinin, &ldquo;teb&rsquo;iz&rdquo; anlamını ifade etmek i&ccedil;in geldiğini s&ouml;yledik. Bunun delili şudur ki, &ldquo;meseht&uuml; yedi bil hait&rdquo; denildiğinde duvarın bir kısmının meshedildiği anlaşılır, hepsinin değil. Ama eğer &ldquo;meseht&uuml;l hait&rdquo; denilirse b&uuml;t&uuml;n duvarın meshedildiği anlaşılır, bir kısmının değil. B&ouml;ylece &ouml;rf ve l&uuml;gatte &ldquo;ba&rdquo; harfinin getirilmesiyle getirilmemesinin arasındaki fark aydınlığa kavuşmuş oldu.&rdquo;</p>\n\n<p>\n	Daha sonra Şafii, bu g&ouml;r&uuml;ş&uuml; teyid etmek i&ccedil;in, İbrahim en Nehai&rsquo;nin ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	&ldquo;Abdest alan kişi, başın bir kısmını meshederse kifayet eder. Ama eğer Kur&rsquo;&acirc;n&rsquo;ın ayeti &ldquo;imsehu ruusekum&rdquo; şeklinde olsaydı, b&uuml;t&uuml;n başı meshetmek gerekirdi.&rdquo;</p>\n\n<p>\n	Daha sonra ş&ouml;yle diyor: &ldquo;B&ouml;ylece İbrahim bunu demesiyle &ldquo;ba&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; i&ccedil;in geldiğini belirtmiştir. L&uuml;gat ehli de bu g&ouml;r&uuml;ş&uuml; te&rsquo;yid etmektedir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	Fahri Razi ş&ouml;yle demiştir: &ldquo;Şafii&rsquo;nin başın bir kısmını meshetmedeki delili şu şekildedir: Eğer &ldquo;meseht&uuml;l mindil&rdquo; denirse, bu s&ouml;z&uuml;n sıhhati i&ccedil;in mendilin t&uuml;m&uuml;n&uuml; meshetmesi gerekir. Ama &ldquo;meseht&uuml; yedi bil mindil&rdquo; denirse, bu s&ouml;z&uuml;n doğruluğu i&ccedil;in mendilin bir kısmını meshetmesi kifayet eder.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Şafii&rsquo;nin zikretmiş olduğu g&ouml;r&uuml;ş, her ne kadar zahirde İmam Sadık&rsquo;ın (as) g&ouml;r&uuml;ş&uuml;yle uyum i&ccedil;erisinde ise de, onunla bazı farklılıkları vardır:</p>\n\n<p>\n	a) Şafii, &ldquo;min&rdquo; harfinin &ldquo;teb&rsquo;iz&rdquo; manasını ifade ettiği gibi, ayeti kerimedeki &ldquo;ba&rdquo; harfinin de &ldquo;teb&rsquo;iz&rdquo; manasına geldiğini zannetmiştir. H&acirc;lbuki l&uuml;ğatta &ldquo;ba&rdquo; harfi &ldquo;teb&rsquo;iz&rdquo; i&ccedil;in gelmemiştir ve buna bir &ouml;rnek de yoktur. Bu konuda Şafii&rsquo;nin, İbrahim en Nahai&rsquo;nin s&ouml;z&uuml;ne istinad etmesi de doğru değildir. &Ccedil;&uuml;nk&uuml; o, &ldquo;ba&rdquo; harfinin &ldquo;tebi&rsquo;z&rdquo; manasını ifade ettiğini tasrih etmemiştir. Aksine, onun bu s&ouml;z&uuml;, İmam Sadık&rsquo;ın (as) s&ouml;z&uuml; gibi, ayeti kerimedeki &ldquo;ba&rdquo; harfinin &ouml;zel konumundan başın bir kısmını meshetmenin yeterli olduğunun anlaşıldığını ifade etmektedir, bu ise onun &ldquo;teb&rsquo;iz&rdquo; manasında kullanıldığını g&ouml;stermemektedir.</p>\n\n<p>\n	b) Mendil &ouml;rneği ise doğru değildir. &Ccedil;&uuml;nk&uuml; mendil, bir şeye meshedilir (s&uuml;r&uuml;l&uuml;r), bir şey ona meshedilmez (s&uuml;r&uuml;lmez). &Ouml;rf ve l&uuml;gatte &ldquo;meseht&uuml;l mendil&rdquo; (mendili meshettim) olarak ge&ccedil;mez. &Ouml;yleyse &ldquo;meseht&uuml; yedi bil mendil&rdquo; denildiğinde bu, mesholunan şeyin mendil değil el olduğunu ifade eder.</p>\n\n<p>\n	c) İmam Şafii, başın elle mesholunmasını şart koşmayıp, &ldquo;Eğer başın bir kısmına su d&ouml;kerse kifayet eder.&rdquo; demiştir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a> Ama biz su d&ouml;kmenin nasıl meshetmek olabileceğini anlayamıyoruz?! Şayet ayetin lafzından anlaşılan anlamdan &ccedil;ıkarak kıyas yoluyla, meshetmekle bile olmasa başın bir kısmını herhangi bir yol ile ıslatmanın yeterli olduğunu sanmıştır. Oysa bu, nassa karşı kıyas etmek olup batıl bir y&ouml;ntemdir.</p>\n\n<p>\n	Ebu Hanife ise, &ldquo;Başın hangi tarafından olursa olsun, d&ouml;rtte birini meshetmek kifayet eder&rdquo; fetvasını vermiştir. Fakat meshin parmak ile olmasını şart koşmuştur. Maliki ve Hanbeliler ise &ldquo;ba&rdquo; harfinin konumundan &ccedil;ıkan anlamı g&ouml;rmezlikten gelerek başın hepsine meshetmenin farz olduğunu s&ouml;ylemişlerdir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	Nitekim d&ouml;rt mezhep hep birlikte teyemm&uuml;m ayetindeki &ldquo;ba&rdquo; harfini g&ouml;rmezlikten gelerek teyemm&uuml;mde y&uuml;z&uuml;n hepsini ve elleri dirseklere kadar meshetmeyi farz kabul etmişlerdir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	Ayetteki &ldquo;ba&rdquo; harfine gelince, Malik onun m&uuml;ekkit ve fazla olduğunu, kelam i&ccedil;erisinde bir manayı ifade etmediğini belirterek ayetin manasının &ldquo;başınızı meshedin&rdquo; olduğunu s&ouml;ylemiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	<strong>Ayakları Meshetmek</strong></p>\n\n<p>\n	Tefsir ve edebiyat bahislerinde kendine b&uuml;y&uuml;k bir pay ayıran &ccedil;ok zor meselelerden biri de Kur&rsquo;an-ı Kerim&rsquo;den abdestte ayağı meshetme h&uuml;km&uuml;n&uuml; &ccedil;ıkarma meselesidir.</p>\n\n<p>\n	Bazıları, &ldquo;kesre (esre)&rdquo; ile okunan kıraatın Şia mezhebine g&ouml;re meshin farz oluşuna ve &ldquo;Fetha (&uuml;st&uuml;n)&rdquo; ile okunan kıraatın ise diğer mezheplerin g&ouml;r&uuml;ş&uuml;ne muvafık olduğunu sanmışlardır. Her iki grubun da, kendi g&ouml;r&uuml;ş&uuml;n&uuml; teyid edecek S&uuml;nnetten ve Arap edebiyatından bir takım tanık ve delilleri vardır. İsteyenler onları ilgili yerlerde g&ouml;rebilirler.</p>\n\n<p>\n	Fakat Ehl-i Beyt&rsquo;ten (as) mezk&ucirc;r ayetin tefsirinde gelen rivayetler, a&ccedil;ık&ccedil;a Kur&rsquo;an-ı Kerim&rsquo;in, ayağı meshetmek &uuml;zere nazil olduğunu, Resulullah (saa), Emir&uuml;l M&uuml;&rsquo;minin Ali (as), diğer Masum İmamlar (as), se&ccedil;kin sahabeler ve onlara iyilik ile uyan tabiilerin bu şekilde amel etmiş olduklarını belirtmektedir.</p>\n\n<p>\n	Şeyh Tusi, sahih senediyle naklettiği bir hadiste Huzeyl&rsquo;in evlatları Salim ve Galib&rsquo;den Hz. Ebu Cafer&rsquo;e (İmam Muhammed B&acirc;kır) ayakları meshetme hakkında sorduklarında İmam B&acirc;kır&rsquo;ın (as); &ldquo;Cebrail&rsquo;in getirdiği ayakları meshetmektir&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a> buyurduğunu naklediyor.</p>\n\n<p>\n	Yani ister ayetteki &ldquo;erc&uuml;l&rdquo; kelimesi &ldquo;kesre&rdquo; ile okunsun, ister &ldquo;fetha&rdquo; ile Kur&rsquo;an&rsquo;ın zahirinden, yani &ldquo;erc&uuml;l&rdquo; kelimesinin &ldquo;ruus&rdquo; kelimesine atf edilmesinden her iki ayağı da meshetmenin farz olduğu anlaşılır. Zira &ldquo;erc&uuml;l&rdquo; kelimesinin &ldquo;v&uuml;cuh&rdquo; ve &ldquo;eydiyekum&rdquo; kelimelerine atfedilmesi caiz değildir. &Ccedil;&uuml;nk&uuml; bu bir kelam arasında yabancı bir s&ouml;z&uuml;n fasıla olmasını gerektirir, b&ouml;yle bir atf Kur&rsquo;anı Kerim&rsquo;de caiz değildir.</p>\n\n<p>\n	&ldquo;Kesre&rdquo; ile okunan kıraata gelince, bu konu pek a&ccedil;ıktır. Bu kıraatı Kurra-i Seb&rsquo;a&rsquo;dan olan İbn-i Kesir, Ebu Amr, Hamza ve ayrıca Asım&rsquo;dan rivayet edenlerden biri olan Şu&rsquo;be kıraat etmişlerdir. Fakat bu kıraata g&ouml;re başta olduğu gibi ayakların da bir kısmını meshetmek gerekir.</p>\n\n<p>\n	&ldquo;Nasb (Fetha)&rdquo; ile okunan kıraata g&ouml;re de h&uuml;k&uuml;m aynıdır. Zira bu takdirde&rdquo;erc&uuml;lekum&rdquo; kelimesi &ldquo;ruusekum&rdquo; kelimesinin mahalline atfedilmektedir, o ise &ldquo;imsehu&rdquo; fiilinin mef&rsquo;ulu olduğundan dolayı mahallen mensuptur. Zira &ldquo;imsehu&rdquo; mutaaddi fiil olduğundan dolayı ona &ldquo;nasb (fetha)&rdquo; vermeyi gerektirir. Fakat &ldquo;ba&rdquo; harfi, &ldquo;teb&rsquo;iz&rdquo;i ifade ettiği i&ccedil;in ona dahil olmuştur ve dolaysıyla lafzen &ldquo;nasb (fetha)&rdquo; almamıştır, ama mahallen mensuptur.</p>\n\n<p>\n	Kurra-i Seb&rsquo;a&rsquo;dan olan Nafi&rsquo;, İbn-i Amr ve Kesai, aynı şekilde Asım&rsquo;dan rivayet edenlerden olan Hasf, &ldquo;nasb (fetha)&rdquo; ile okumuşlardır. Bu kıraat, Emir&uuml;l M&uuml;&rsquo;minin Ali&rsquo;den (as) rivayet eden Ebu Abdurrahman es Selemi&rsquo;ye isnad edilmektedir.</p>\n\n<p>\n	Fakat &ldquo;nasb&rdquo; ile okunan kıraat, ayak parmakların ucundan ayak &uuml;zerindeki şişkinliğe kadar olan b&ouml;l&uuml;m&uuml;n hepsini meshetmeyi ifade ediyor.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a> &Ccedil;&uuml;nk&uuml; bu kıraata g&ouml;re, &ldquo;imsehu&rdquo; fiili, meshedilen &ldquo;erc&uuml;l&rdquo;e vasıtasız olarak m&uuml;teallik olmuştur. Dolayısıyla zahiri anlamı bu iki had arasında kalan yerin tamamını meshetmek oluyor. &ldquo;Nasb&rdquo; ile okunan kırarat, zikrettiğimiz deliller gereğince se&ccedil;tiğimiz g&ouml;r&uuml;ş olmakla birlikte bu kıraatın M&uuml;sl&uuml;manlar tarafından benimsenip yaygınlaşması da onun doğruluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Kıraat hangi şekilde olursa olsun, ister &ldquo;kesre&rdquo; ile okunsun, ister &ldquo;nasb&rdquo; ile, her iki takdirde de &ldquo;erc&uuml;l&rdquo; kelimesini &ldquo;ruus&rdquo; kelimesine atfetmek gerekir, &ldquo;eydi&rdquo; kelimesine atf olunamaz. Sonu&ccedil; olarak da, ayakları yıkamayı gerektirecek hi&ccedil;bir delil yoktur.</p>\n\n<p>\n	O halde Ehl-i Beyt İmamlarından (as) rivayet olunduğu gibi Kur&rsquo;an&rsquo;ın zahiri, ayakların meshedilmesine delalet etmektedir. M&uuml;minlerin Emiri Ali&rsquo;den (as) ş&ouml;yle rivayet olunmuştur:</p>\n\n<p>\n	&ldquo;Kur&rsquo;&acirc;n, yalnızca meshetmek &uuml;zere nazil olmuştur.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	İbn-i Abbas&rsquo;tan da ş&ouml;yle rivayet olunmuştur:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın kitabında meshetmek belirtilmiştir. Ama halk yıkamayı tercih ettiler.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><strong><sup>[16]</sup></strong></sup></a></p>\n\n<p>\n	Şeyh Muhammed Abduh ş&ouml;yle diyor: &ldquo;Zahiren ayetteki &ldquo;erc&uuml;l&rdquo; kelimesinin &ldquo;ruus&rdquo; kelimesine atfolunması gerekir. Yani &ldquo;vemsehu bi erc&uuml;likum ilel ka&rsquo;beyn&rdquo; şeklinde olup, ayakları da ayaklar &uuml;zerindeki şişkinliğe kadar meshetmek gerekiyor.&rdquo;</p>\n\n<p>\n	Şeyh Muhammed Abduh daha sonra ş&ouml;yle devam ediyor: &ldquo;M&uuml;sl&uuml;manlar, ayakların yıkanması mı yoksa meshedilmesi mi gerektiği hususunda ihtilaf etmişlerdir. Cumhuri Ehl-i S&uuml;nnet ayakları yıkamanın farz olduğunu kabul ederken İmamiye Şiası meshetmeyi farz bilmiştir. Razi&rsquo;nin, Kaffal&rsquo;dan rivayetine g&ouml;re meshetmek, İbn-i Abbas, Enes İbn-i Malik, İkrime, Şa&rsquo;bi ve Ebu Cafer Muhammed b. Ali el B&acirc;kır&rsquo;ın (as) g&ouml;r&uuml;ş&uuml;d&uuml;r.&rdquo;</p>\n\n<p>\n	Daha sonra ş&ouml;yle devam ediyor: &ldquo;Cumhuri Ehl-i S&uuml;nnet&rsquo;in bu konudaki en &ouml;nemli delilleri sadrı evvelde olanların ameli ve bunu teyid eden bir takım kavli hadislerdir.&rdquo;</p>\n\n<p>\n	Şeyh Muhammed Abduh, bu konuyu geniş&ccedil;e bahsettikten sonra Taberi&rsquo;den, mesh ve yıkamayı birlikte yerine getirmeyi uygun g&ouml;rd&uuml;ğ&uuml;n&uuml; nakletmiştir.</p>\n\n<p>\n	<strong>El Kesme Ayeti</strong></p>\n\n<p>\n	Ebu Nadr Muhammed b. Mes&rsquo;ud el Ayyaşi, Başkadı İbn-i Ebi Duad&rsquo;ın arkadaşı olan Zerkan&rsquo;a isnaden şu rivayeti naklediyor:</p>\n\n<p>\n	&ldquo;Hırsızlık yaptığına itiraf edip, kendine had uygulanarak tathir edilmesini isteyen bir hırsız Mu&rsquo;tesim&rsquo;in huzuruna gelmişti. Mu&rsquo;tesim bu iş i&ccedil;in fakihleri topladı. İmam Muhammed b. Ali el Cevad (as) onların arasında bulunuyordu. Halife onlara, &ldquo;Hırsızın elinin nereden kesilmesi gerekir?&rdquo; diye sordu.</p>\n\n<p>\n	İbn-i Ebi Duad, bilekten, dedi ve buna delil olarak teyemm&uuml;m ayetini okudu. Bir grup fakihler de onun bu s&ouml;z&uuml;n&uuml; desteklediler.</p>\n\n<p>\n	Diğer fakihler ise, dirsekten kesilmesi gerekir, dediler ve buna delil olarak abdest ayetini &ouml;ne s&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu arada halife, İmam Cevad&rsquo;a (as) y&ouml;nelerek onun da g&ouml;r&uuml;ş&uuml;n&uuml; sordu. İmam Muhammed Cevad (as) halifenin, kendisini mazur g&ouml;rmesini istedi. Fakat halife ısrarla İmam Cevad&rsquo;dan (as) g&ouml;r&uuml;ş&uuml;n&uuml; belirtmesini istedi.</p>\n\n<p>\n	İmam (as) halifenin ısrarı &uuml;zerine ş&ouml;yle buyurdu: &ldquo;Onlar bu konuda s&uuml;nneti yanlış yorumladılar. Ger&ccedil;ekte elin ayası hari&ccedil; parmakların k&ouml;k&uuml;nden kesilmesi gerekir.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine halife, &ldquo;Buna delilin nedir?&rdquo; diye sordu.</p>\n\n<p>\n	İmam Muhammed Cevad (as) ş&ouml;yle buyurdu: &ldquo;Delilim Resulullah&rsquo;ın (saa) buyurmuş olduğu şu s&ouml;zd&uuml;r: &ldquo;Secde, yedi uzuv &uuml;zerine olur: alın, iki el, iki diz ve iki ayak.&rdquo; Eğer el bilekten veya dirseken kesilirse namaz kılan kişinin secde etmesi i&ccedil;in eli kalmaz. Oysa Allah Teala ş&ouml;yle buyuruyor: &ldquo;Secde yerleri Allah&rsquo;a aittir.&rdquo; Yani secde ettiği yedi uzuv Allah&rsquo;a aittir. Ve yine buyuruyor ki: &ldquo;Allah&rsquo;la birlikte başkasını &ccedil;ağırmayınız.&rdquo; dolayısıyla Allah&rsquo;a ait olan bir şey kesilmez.</p>\n\n<p>\n	Mu&rsquo;tesim, İmam&rsquo;ın bu s&ouml;zlerinden hoşlanıp hırsızın parmaklarının el ayasının bittiği yerden, yani parmaklarının k&ouml;k&uuml;nden, kesilmesine emir verdi.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	İşte diğer fakihlerin farkına varamadıkları ama İmam Muhammed Cevad&rsquo;ın (as) dikkat ettiği bu ince n&uuml;kteye iyice bak. Zira el kesme ayetinde yer alan &ldquo;el&rdquo; kelimesi m&uuml;cmeldir (m&uuml;bhemdir.) Allah Teala bu ayette onun nereden kesilmesi gerektiğine dair maksadını a&ccedil;ıklamamıştır. Dolayısıyla onun s&uuml;nnet veya bizzat Kur&rsquo;an&rsquo;ın kendisiyle belirlenmesi gerekir. İmam (as) m&uuml;cmel olan bu meseleyi Kur&rsquo;&acirc;n&rsquo;dan yardım alarak s&uuml;nnet ile a&ccedil;ıklama yoluna başvurmuştur ve Hz. Resulullah&rsquo;ın (saa) hadisine dayanarak el ayasının namaz kılanın secdeyi ger&ccedil;ekleştirdiği yedi uzuvdan biri olduğunu a&ccedil;ıklamıştır. Daha sonra ayet-i kerimeye isnad ederek ister secde edilen camiler olsun, ister secdeyi ger&ccedil;ekleştiren uzuvlar olsun, b&uuml;t&uuml;n secde yerlerinin Allah&rsquo;a ait olduğunu a&ccedil;ıklamıştır. Allah&rsquo;a ait olan bir şeye ise had uygulanmaz. Ger&ccedil;ekten de bu &ccedil;ok zarif bir istinbattır.!</p>\n\n<p>\n	Burada Ceziri&rsquo;nin elin bilekten kesilmesinin gerektiğine gerek&ccedil;e olarak zikretmiş olduğu delil ilgin&ccedil;tir. O ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Hırsızlık el ile yapılıyor, kol ise sadece eli taşıyor, ceza da ancak su&ccedil;u işleyen uzva uygulanır. İlk &ouml;nce sağ elin kesilmesi de bu y&uuml;zdendir. &Ccedil;&uuml;nk&uuml; eşyalar genelde sağ el ile alınır.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	A&ccedil;ıktır ki, bu delil doğru olduğu takdirde, parmakların k&ouml;kten kesilmesini iktiza eder. Zira eşyalar parmaklar ile tutulur. El ayası ise sadece parmakları taşır.</p>\n\n<p>\n	İbn-i Hazm el End&uuml;l&uuml;si de ş&ouml;yle diyor: &ldquo;Ali (as) elden parmakları ve ayağın yarısını keserdi. &Ouml;mer ise el ve ayağı mafsaldan keserdi. Ama hariciler eli dirsekten veya omuzdan kesmeyi kabul ediyorlardı.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	<strong>İ&ccedil;kinin Haram Oluşu</strong></p>\n\n<p>\n	Abbasi halifelerinden el Mehdi, İmam Musa Kazım&rsquo;a (as) i&ccedil;kinin haram olup olmadığı hakkında ş&ouml;yle soruyor:</p>\n\n<p>\n	&ldquo;Acaba Allah&rsquo;ın Kitabı&rsquo;nda i&ccedil;ki haram kılınmış mıdır? İnsanlar ondan nehiy olunduklarını biliyorlar ama onu tahrim eden a&ccedil;ık bir delilden haberleri yoktur.&rdquo; Buna cevap olarak İmam (as) ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ın Kitabı&rsquo;nda i&ccedil;ki haram kılınmıştır.&rdquo;</p>\n\n<p>\n	El Mehdi: &ldquo;Kur&rsquo;an&rsquo;ın neresinde i&ccedil;ki haram kılınmıştır?&rdquo; diye sordu.</p>\n\n<p>\n	İmam (as) ş&ouml;yle buyurdu: &ldquo;Şu ayet-i kerimede &ldquo;De ki: &ldquo;Rabbim, fuhuşları, gerek a&ccedil;ığını, gerek gizlisini; g&uuml;nahı ve haksız yere saldırmayı; hakkında hi&ccedil;bir delil indirmediği bir şeyi Allah&rsquo;a ortak koşmayı ve Allah hakkında bilmediğiniz şeyler s&ouml;ylemenizi kesinlikle haram etmiştir.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	İmam Musa Kazım (as) daha sonra s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu ayette ge&ccedil;en &ldquo;Onlardan gerek a&ccedil;ığını&rdquo;dan maksat, apa&ccedil;ık yapılan zinadır. Cahiliye d&ouml;neminde fahişe kadınlar bu hayasızca işleri yaptıklarını bildirmek i&ccedil;in bayrak dikiyorlardı. Ama &ldquo;Onlardan gizlisini&rdquo;den maksat, babaların nikah ettikleri kadınlarla evlenmektir. Bi&rsquo;setten &ouml;nce erkekler, babaları &ouml;ld&uuml;kten sonra asıl anaları olmayan &uuml;vey anneleriyle evleniyorlardı.</p>\n\n<p>\n	Ama &ldquo;ism&rdquo; (g&uuml;nah)den maksad bizzat i&ccedil;kidir. Zira Allah Teala başka bir ayet-i kerimede de ş&ouml;yle buyurmuştur: &ldquo;Sana i&ccedil;kiyi ve kumarı sorarlar. De ki: Onlarda hem b&uuml;y&uuml;k g&uuml;nah (ism), hem de insanlar i&ccedil;in (bazı) yararlar vardır. Ama g&uuml;nahları yararlarından daha b&uuml;y&uuml;kt&uuml;r.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	El Mehdi, mecliste hazır bulunan veziri Ali b. Yaktin&rsquo;e hitap ederek ş&ouml;yle dedi: &ldquo;Ey Ali! Allah&rsquo;a yemin ederim ki, bu Haşimiler&rsquo;in fetvasıdır.&rdquo;</p>\n\n<p>\n	Ali b. Yaktin ise cevabında ş&ouml;yle dedi: &ldquo;Yemin ederim ki, doğru s&ouml;ylediniz, Ey M&uuml;&rsquo;minlerin Emiri! Allah&rsquo;a Hamd olsun ki, bu ilmi siz Ehl-i Beyt&rsquo;ten kaldırmamıştır.&rdquo; Mehdi sabredemeyerek ş&ouml;yle dedi: &ldquo;Doğru s&ouml;yledin, Ey Rafizi!&rdquo; el Mehdi, onun Ehl-i Beyt&rsquo;in velayetine inanmış olduğunu anlamıştı.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	İşte bu iki Kur&rsquo;&shy;&acirc;n ayetinin arasında yapılan bu ince karşılaştırmayla Allah&rsquo;ın Kitabı&rsquo;nda i&ccedil;kinin haram kılınmış olduğu ortaya &ccedil;ıkıyor.</p>\n\n<p>\n	M&uuml;fessirlerden olan Hasan&rsquo;ın da &ldquo;ism&rdquo; kelimesini i&ccedil;kiye tefsir ettiği rivayet olunmuştur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Bu konuda Allame Meclisi şunları yazıyor: &ldquo;Ayetteki &ldquo;elism&rdquo; kelimesinden maksat, g&uuml;nahı gerektirecek her şeydir. Kısaca istidlal şu şekildedir: Allah Teala A&rsquo;raf suresinin 33. ayetinde g&uuml;naha sebep olacak her şeyin haram olduğunu belirtmiş ve bir başka ayette ise i&ccedil;ki ve kumarın g&uuml;naha sebep olan şeylerden olduğunu beyan etmiştir. Dolayısıyla bu iki ayet gereğince i&ccedil;ki ve kumarın haram olduğu ispatlanmış olur.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	İ&ccedil;ki kelimesi yerine g&uuml;nah anlamına gelen &ldquo;ism&rdquo; kelimesinin kullanılmasının nedeni, onun b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klere yol a&ccedil;an bir vesile olduğu ve b&uuml;t&uuml;n g&uuml;nahların başı olduğu i&ccedil;indir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a> Bu y&uuml;zden de o zamanlarda ve &ouml;ncesinde &ldquo;ism&rdquo; kelimesinin şarap anlamına kullanılması pek yaygındı.</p>\n\n<p>\n	&Uuml;nl&uuml; Arap şairi Ahfeş, bir şiirinde ş&ouml;yle diyor:</p>\n\n<p>\n	Aklımı elden verinceye dek &ldquo;ismi&rdquo; (i&ccedil;kiyi) i&ccedil;tim.<br />\n	B&ouml;ylece &ldquo;ism&rdquo; (i&ccedil;ki) aklı yok etmektedir.</p>\n\n<p>\n	Başka bir şair de ş&ouml;yle demiştir:</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (saa), bizim k&ouml;t&uuml; işlere yaklaşmamızı<br />\n	Ve g&uuml;naha yol a&ccedil;an &ldquo;ismi&rdquo; (i&ccedil;kiyi) i&ccedil;memizi nehyetmiştir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><strong><sup>[26]</sup></strong></sup></a></p>\n\n<p>\n	Yine Ebul Abbas&rsquo;ın meclisinde şairin biri ş&ouml;yle bir şiir okumuştur:</p>\n\n<p>\n	Kadehlerde apa&ccedil;ık &ldquo;ismi&rdquo; (i&ccedil;kiyi) i&ccedil;tiğimizde,<br />\n	Aramızda sanki misk kokusunun yayıldığını g&ouml;r&uuml;rs&uuml;n.</p>\n\n<p>\n	Cevheri, kendi l&uuml;gat kitabında &ldquo;ism&rdquo;in bazen i&ccedil;ki anlamına geldiğini a&ccedil;ık&ccedil;a belirterek şunları yazıyor: &ldquo;Bazen i&ccedil;kiye &ldquo;ism&rdquo; (g&uuml;nah) denilir.&rdquo; Ardından da birinci beyti şahit olarak kaydediyor. Firuzabadi de &ldquo;ism&rdquo;in manalarından birinin de i&ccedil;ki olduğunu s&ouml;ylemiştir.</p>\n\n<p>\n	İ&ccedil;kiye &ldquo;ism&rdquo; denilmesini kabul etmeyenler de, mecazi olarak &ldquo;ism&rdquo;in bu manada kullanıldığını ink&acirc;r etmezler. Onlar sadece &ldquo;ism&rdquo; kelimesinin hakiki anlamının &ldquo;i&ccedil;ki&rdquo; olmadığını s&ouml;ylemek istiyorlar. B&uuml;t&uuml;n g&uuml;nahlar &ldquo;ism&rdquo;dir; i&ccedil;ki ise, g&uuml;nahı &ccedil;ok şiddetli olduğu i&ccedil;in ona bizzat &ldquo;ism&rdquo; denilmiştir. &Ccedil;&uuml;nk&uuml; a&ccedil;ıkladığımız gibi i&ccedil;ki b&uuml;t&uuml;n g&uuml;nahların başı ve temelidir.</p>\n\n<p>\n	İbn-i Saide ş&ouml;yle diyor: &ldquo;Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re i&ccedil;kiye &ldquo;ism&rdquo; denilmesinin sebebi, i&ccedil;ilmesinin g&uuml;nah olduğu i&ccedil;indir. &Ccedil;ok istimal (kullanma) sonucu &ouml;rfde ikinci bir anlam kazanan bu t&uuml;r kelimeler halkın dilinde pek yaygındır. Ama asıl l&uuml;gatte &ldquo;ism&rdquo; bu manayı taşımamaktadır.&rdquo;</p>\n\n<p>\n	İbn-i Enbari Ebu Bekr en Nahvi&rsquo;nin, &ldquo;ism&rdquo;in i&ccedil;kinin isimlerinden olmasını inkar etmesi de hakiki anlamdaki manaya y&ouml;neliktir; yoksa mecazi olarak bu manada kullanıldığını inkar etmemektedir.</p>\n\n<p>\n	Z&uuml;beydi ş&ouml;yle diyor: &ldquo;İbn-i Enbari, i&ccedil;kiye &ldquo;ism&rdquo; denilmesini ink&acirc;r etmiş ve bu t&uuml;r istimallerin mecazi olduğunu belirterek &ldquo;ism&rdquo;&rsquo;in hakiki anlamının i&ccedil;ki olmadığını s&ouml;ylemiştir.&rdquo;</p>\n\n<p>\n	Fakat İbn-i Arabi &ldquo;ism&rdquo;in i&ccedil;ki manasında kullanılmasını k&ouml;kten ink&acirc;r ederek ş&ouml;yle demiştir: &ldquo;Ahfeş&rsquo;in s&ouml;ylemiş olduğu şiir delil sayılamaz. &Ccedil;&uuml;nk&uuml; &ldquo;şeribtuz zenbe&rdquo; veya &ldquo;şeriptul vizre&rdquo; s&ouml;yleyip i&ccedil;kiyi kasdetseydi yine aynı şey s&ouml;zkonusu olurdu. H&acirc;lbuki bu, &ldquo;zenb&rdquo; ve &ldquo;vizr&rdquo; kelimelerinin i&ccedil;kinin isimlerinden olmasını gerektirmemektedir. Hakeza &ldquo;ism&rdquo; de i&ccedil;kinin isimlerinden değildir. &ldquo;İsm&rdquo;in i&ccedil;kinin isimlerinden biri olduğu s&ouml;z&uuml;, l&uuml;gatı ve s&ouml;zc&uuml;klerin anlamlarını tespit etmek yolunu bilmemezlikten kaynaklanmıştır.&rdquo;</p>\n\n<p>\n	İbn-i Arab&icirc;&rsquo;nin bu s&ouml;zleri, ilmi bir temelden yoksundur, &ccedil;&uuml;nk&uuml; aralarındaki fark şudur, Araplar &ldquo;ism&rdquo;i i&ccedil;ki manasında kullanmış ve bu &ouml;rflerinde yaygın hale gelmiştir. Ama &ldquo;zenb&rdquo; ve &ldquo;vizr&rdquo; kelimelerinin Arap dilinde i&ccedil;ki manasında kullanılması meşhur olmamıştır. Onların da bu anlamda kullanılması yaygın olsaydı durum aynı olurdu.</p>\n\n<p>\n	Kurtubi onun g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmeyerek ş&ouml;yle demiştir: &ldquo;İsm&rdquo;in i&ccedil;ki manasına geldiği Hasan&rsquo;dan rivayet olunmuştur. Cevheri de aynı şeyi demiş ve Ahfeş&rsquo;in s&ouml;ylemiş olduğu şiiri delil olarak zikretmiştir. Aynı şekilde Herevi de i&ccedil;kinin &ldquo;ism&rdquo; manasına geldiğini s&ouml;ylemiştir.&rdquo;</p>\n\n<p>\n	Daha sonra Kurtubi şu neticeye varmıştır, &ldquo;ism&rdquo;in l&uuml;gatte hem b&uuml;t&uuml;n g&uuml;nahlara ve hem de &ouml;zel olarak i&ccedil;kiye isim olarak kullanılmasında hi&ccedil;bir &ccedil;elişki yoktur.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n<p>\n	Kasıtlı Olarak M&uuml;&rsquo;mini &Ouml;ld&uuml;rmek</p>\n\n<p>\n	Allah Teala Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Kim bir M&uuml;&rsquo;mini kasıtlı olarak &ouml;ld&uuml;r&uuml;rse cezası, i&ccedil;inde ebedi kalmak &uuml;zere cehennemdir. Allah ona gazaplanmış, onu lanetlemiş ve ona b&uuml;y&uuml;k bir azap hazırlamıştır.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<p>\n	Bu ayet-i kerime, M&uuml;&rsquo;mini &ouml;ld&uuml;ren bir kimsenin yerinin ebedi olarak ateş olduğunu bildiriyor. H&acirc;lbuki ancak k&uuml;f&uuml;r &uuml;zerine &ouml;len bir kimse ebedi olarak cehennemde kalacaktır. &Ccedil;&uuml;nk&uuml;, iman m&uuml;kafatı gerektirir. Dolayısıyla sonunda M&uuml;&rsquo;minin cehennemden &ccedil;ıkması gerekir.</p>\n\n<p>\n	Ayet-i kerimede, Allah Te&acirc;la&rsquo;nın kasden M&uuml;&rsquo;mini &ouml;ld&uuml;ren bir kimseye gazap ve lanet ettiği a&ccedil;ık&ccedil;a beyan edilmiştir. Oysaki İmam Muhammed B&acirc;kır&rsquo;dan (as) rivayet edildiği gibi Allah Te&acirc;la mutlak olarak M&uuml;&rsquo;mini lanetlemez.</p>\n\n<p>\n	İşte bundan dolayı imamların sahabeleri bu ayetle ilgili &ccedil;ok sorular sormuşlardır. Kuleyni kendi senediyle naklettiği bir hadiste şunları yazıyor:</p>\n\n<p>\n	&ldquo;Sumaa b. Mehran bu ayet-i kerimenin manası hakkında Hz. İmam Sadık&rsquo;a (as) sorunca İmam Sadık (as) ş&ouml;yle buyurdu: &ldquo;M&uuml;&rsquo;min bir kimseyi dininden dolayı &ouml;ld&uuml;ren kimse kasten onu &ouml;ld&uuml;rm&uuml;şt&uuml;r. Allah Te&acirc;la da bir M&uuml;&rsquo;mini kasten &ouml;ld&uuml;ren kimse hakkında: &ldquo;...ve onun i&ccedil;in b&uuml;y&uuml;k bir azap hazırlanmıştır.&rdquo; buyurmuştur.&rdquo; Sonra Sumaa ş&ouml;yle bir soru sordu: &ldquo;İki kişi arasında bir anlaşmazlık olur ve onlardan biri kılıcıyla diğerini &ouml;ld&uuml;r&uuml;rse ne dersiniz?&rdquo; İmam (as) ş&ouml;yle buyurdu: &ldquo;Bu, Allah Te&acirc;la&rsquo;nın ayeti kerimede belirttiği kasten &ouml;ld&uuml;ren kimse değildir...&rdquo;</p>\n\n<p>\n	Yine Abdullah b. Bukeyr, Abdullah b. Sina ve diğerleri tarafından bu konu hakkında sorulan sorulara verilen cevaplarda aynı şey belirtilmektedir.</p>\n\n<p>\n	B&ouml;ylece İmam (as) bu konuya ş&ouml;yle bir a&ccedil;ıklık getirmiştir: Her kim bir kimseyi M&uuml;&rsquo;min olduğundan dolayı &ouml;ld&uuml;r&uuml;rse ş&uuml;phesiz ki, bilerek Allah ve Resul&uuml; ile muharebeye kalkışmış ve yery&uuml;z&uuml;nde bozgunculuğu yaymayı hedef edinmiştir. Onun bu ameli, kendi şahsına ait olan şahsi garez olmayıp yery&uuml;z&uuml;nden imanı kaldırmaya ve onu yok etmeye y&ouml;nelik bir kastı olduğunu g&ouml;sterir. Ş&uuml;phesiz ki b&ouml;yle bir kimse, Allah ve Resul&uuml; ile muharebe eden k&acirc;firdir. Eğer bu adam k&uuml;f&uuml;r akidesi &uuml;zerine &ouml;l&uuml;rse ebedi olarak yeri cehennem olur. Allah ona gazaplanmış, onu lanetlemiş ve onun i&ccedil;in b&uuml;y&uuml;k bir azap hazırlamıştır.</p>\n\n<p>\n	B&ouml;ylece Şii m&uuml;fessirler, imamların hidayetleri doğrultusunda bu ayeti yukarıda g&ouml;rd&uuml;ğ&uuml;m&uuml;z şekilde tefsir etmişlerdir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<p>\n	Ama diğer m&uuml;fessirler, bu ayeti diye gerektiren kasten &ouml;ld&uuml;rmeye tefsir etmişlerdir.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a> Sonu&ccedil;ta ebedi olarak cehennem ateşinde kalmanın ve Allah&rsquo;ın gazap ve lanetine uğramanın felsefesini a&ccedil;ıklayamamışlardır.</p>\n\n<p>\n	<strong>&Uuml;&ccedil; Talak</strong></p>\n\n<p>\n	Fakihler arasında eski zamanlardan beri s&uuml;regelen ihtilaflı meselelerden birisi de, tek bir c&uuml;mle ile &uuml;&ccedil; talakın olup olmaması meselesidir. İmamiye mezhebine bağlı olan fakihler arada r&uuml;cu olmadığı i&ccedil;in bunun tek bir talak olduğunu s&ouml;ylemişlerdir. Ama diğer fakihler bunun &uuml;&ccedil; talak olduğunu ve dolaysıyla talak-ı b&acirc;ine<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a> kısmından olduğunu kabullenmişlerdir.</p>\n\n<p>\n	Oysa Ehl-i Beyt İmamları (as) bunun Kitap ve s&uuml;nnete aykırı olduğunu belirtmişlerdir. Allah Teala ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey Peygamber! Kadınları boşadığınız zaman onları iddetleri s&uuml;resinde (temizlendiklerinde) boşayınız ve iddeti sayın...&rdquo;</p>\n\n<p>\n	Bir başka ayette ise ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Boşama iki defadır; ondan sonra ya iylikle tutmak ya da g&uuml;zellikle bırakmak gerekir...&rdquo;</p>\n\n<p>\n	Sonraki ayette de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Eğer yine onu (kadını, &uuml;&ccedil;&uuml;nc&uuml; defa) boşarsa artık (kadın), onun dışında bir başka kocayla nikahlanmadık&ccedil;a ona helal olmaz...&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<p>\n	Abdullah b. Cafer, kendi senediyle Safvan&uuml;l Cemmal&rsquo;dan şu rivayeti naklediyor:</p>\n\n<p>\n	&ldquo;Adamın biri Hz. İmam Sadık&rsquo;a (as) ş&ouml;yle sordu: &ldquo;Ben karımı bir mecliste &uuml;&ccedil; talak ile boşadım; bunun h&uuml;km&uuml; nedir?&rdquo; İmam buyurdu ki: &ldquo;Bunun bir zararı yoktur.&rdquo; Daha sonra ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ın Kitabındaki şu ayeti okumadın mı? &ldquo;Ey Peygamber, kadınları boşadığınız zaman onları iddetleri s&uuml;resinde (temizlendiklerinde) boşayın ve iddeti sayın...&rdquo;? Allah&rsquo;ın Kitabına ve s&uuml;nnete muhalif olan her şeyin Kitab ve s&uuml;nnete sunulması gerekir.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a></p>\n\n<p>\n	Abdullah b. Cafer, kendi senediyle İsmail b. Abdulhalık&rsquo;tan ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	&ldquo;Ben, İmam Sadık&rsquo;ın (as) ş&ouml;yle buyurduğunu duydum: &ldquo;Abdullah b. &Ouml;mer &uuml;&ccedil; talak ile karısını boşamıştı. Resulullah (saa) onu bir talak saydı ve onu Allah&rsquo;ın Kitabına ve s&uuml;nnete d&ouml;nd&uuml;rd&uuml;.&rdquo;</p>\n\n<p>\n	Şeyh Tusi, &ldquo;Kadınları boşadığınız zaman, onları iddetleri s&uuml;resinde (temizlendiklerinde) boşayınız ve iddeti sayın...&rdquo; ayetinin manası hususunda ş&ouml;yle demiştir: &ldquo;Kadını temizlendiği ve kendisiyle cima yapılmadığı bir zamanda, diğer şartlara da riayet ederek boşamak gerekir.&rdquo; Yani iddeti saymak m&uuml;mk&uuml;n olacak bir durumda boşamak gerekir. Buna g&ouml;re &ldquo;li iddetihinne&rdquo; (iddetleri s&uuml;resinde)nin manası &ldquo;li kıbeli iddetihinne&rdquo; (iddetleri cihetinde) olur ve hatta bu ayet bu şekilde de kıraat edilmiştir. Şeyh Tusi daha sonra ş&ouml;yle diyor: &ldquo;Ayeti bu şekilde kıraat etmek doğru olmasa bile ş&uuml;phesiz Hak Teala bu manayı kasdetmiştir.&rdquo; Yani ayetin tefsir ve a&ccedil;ıklaması b&ouml;yledir.</p>\n\n<p>\n	S&uuml;nen-i Beyhaki&rsquo;de, İbn-i &Ouml;mer&rsquo;den ş&ouml;yle bir hadis rivayet olunmuştur: &ldquo;Resulullah (saa) bu ayet-i kerimeyi &ldquo;fi kıbeli iddetihinne&rdquo; şeklinde kıraat etmiştir.&rdquo; Başka bir rivayette de &ldquo;li kıbeli iddetihinne&rdquo; naklolunmuştur.</p>\n\n<p>\n	İbn-i Haleveyh&rsquo;in &ldquo;Şevaz&rdquo; adlı kitabında da: İbn-i Abbas ve M&uuml;cahid&rsquo;den &ldquo;fe tallikuh&uuml;nne fi kubuli iddetihinne&rdquo; kıraatı nakledilmiştir.</p>\n\n<p>\n	Bu konuda Tabersi ş&ouml;yle diyor: &ldquo;Bunlar meşhur olan kıraatın tefsiridir. O halde &ldquo;fe tallikuh&uuml;nne li iddetihinne&rdquo;nin anlamı, &ldquo;inde iddetihinne&rdquo; (iddet vaktinde) olur. Aynı şekilde &ldquo;La y&uuml;celliyha li vaktiha illa h&uuml;ve&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a> (Onu (kıyameti) vakti gelince (vaktinde) ancak O (Allah), ortaya &ccedil;ıkarır.) ayetinde de &ldquo;li vaktiha&rdquo; &ldquo;inde vaktiha&rdquo; (vaktinde) anlamını taşımaktadır.</p>\n\n<p>\n	Zemahşeri de konuyla ilgili ş&ouml;yle der: &ldquo;...Ayetin anlamı, &ldquo;iddetlerini karşılayarak&rdquo;tır. &Ouml;rneğin &ldquo;eteytuhu li leyletin bakiyyet mineş şehr&rdquo; s&ouml;z&uuml; &ldquo;m&uuml;stakbilen leha&rdquo; (onu karşılayarak) anlamını ifade etmektedir. Resulullah&rsquo;tan (saa) nakledilen &ldquo;fi kıbeli iddetihinne&rdquo; kıraatı da bunu teyid etmektedir.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a></p>\n\n<p>\n	Fahri Razi şunları yazıyor: &ldquo;Bu ayetteki &ldquo;lam&rdquo; harfi aynen &ldquo;H&uuml;vellezi ahrecellezine keferu min ehlil kitabi min diyarihim li evvellil haşr&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a> ayetinde olduğu gibi &ldquo;fi&rdquo; harfi yerine kullanılmıştır. Zira &ldquo;fe tallikuh&uuml;nne fi iddetihinne&rdquo; c&uuml;mlesi &ldquo;onları &ouml;yle bir zamanda boşayınız ki, iddeti i&ccedil;in uygun olsun.&rdquo; anlamını ifade etmektedir.&rdquo;</p>\n\n<p>\n	Zemahşeri de ş&ouml;yle diyor: &ldquo;li evvelil haşr&rdquo; ayetinde olan &ldquo;lam&rdquo; harfi, &ldquo;ya leyten&icirc; kaddemtu li hayat&icirc;&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a> ayetindeki ve &ldquo;ci&rsquo;tuhu li vaktin keza&rdquo; &ouml;rneğindeki &ldquo;lam&rdquo;lar gibi &ldquo;fi&rdquo; harfinin manasını ifade etmektedir. Dolayısıyla ayet, &ldquo;K&acirc;firleri ilk s&uuml;rg&uuml;nde yurtlarından &ccedil;ıkaran O&rsquo;dur.&rdquo; manasını ifade ediyor. Bu s&uuml;rg&uuml;ne ilk s&uuml;rg&uuml;n isminin verilmesi ise, onların, asla g&ouml;&ccedil; etmeyen bir kabileden olup Ehl-i Kitap&rsquo;tan, Ceziret&uuml;l Arap&rsquo;tan Şam&rsquo;a g&ouml;&ccedil; etmeye mecbur kılınan ilk grup olduklarından veya bu, onların ilk g&ouml;&ccedil;leri olduğundan dolayıdır.&rdquo;</p>\n\n<p>\n	İbn-i M&uuml;nir, Keşşaf tefsirinin haşiyesinde ş&ouml;yle diyor: &ldquo;Zemahşeri, bu &ldquo;lam&rdquo;ın &ldquo;ketebtu li amin keza ve şehrin keza&rdquo; &ouml;rneğinde olan &ldquo;lam&rdquo; gibi tarihi belirten kelimelere dahil olan &ldquo;lam&rdquo;lardan olduğunu kastetmektedir.&rdquo;</p>\n\n<p>\n	O halde ayet-i kerime &ldquo;fe tallikuhunne li mebdei iddetihinne&rdquo; (iddetlerinin sayılması başlanabilecek bir zamanda onları boşayınız) anlamını ifade idiyor.</p>\n\n<p>\n	İslam&rsquo;da boşama iki kısımdır: S&uuml;nnete g&ouml;re olan boşama ve Bid&rsquo;at olan boşama.</p>\n\n<p>\n	S&uuml;nnete g&ouml;re olan boşama gerekli şartları haiz olan boşamadır. &Ouml;rneğin &ldquo;Medhulun biha&rdquo; olan (kocasının kendisiyle cinsel ilişkide bulunduğu) kadın, hayız ve nifastan temizlenip, kendisiyle cima edilmediği durumda bir defa boşanır, iddeti bitinceye dek bırakılır, daha sonra akd edilir. Sonra ikinci defa aynı şartlar altında boşanıp, iddeti bittikten sonra akd edilir. &Uuml;&ccedil;&uuml;nc&uuml; talakta da aynı şartlar ge&ccedil;erlidir. Bu, s&uuml;nnete uygun boşamadır.</p>\n\n<p>\n	Hakeza kadının iddeti bitmeden kocası r&uuml;cu edip, onunla cima ettikten sonra veya r&uuml;cu edip, cima etmeden de boşayabilir. Buna Talak-ı iddi denir. Saydığımız bu t&uuml;r talakların hepsi, cevazında ittifak edilen s&uuml;nnete uygun boşamalardır.</p>\n\n<p>\n	Bunların karşısında gerekli şartları haiz olmayan bid&rsquo;at olan boşama yer almaktadır.</p>\n\n<p>\n	Şeyh Tusi ş&ouml;yle diyor: &ldquo;Haram ve bid&rsquo;at olan boşama, adamın &ldquo;Medhulun biha&rdquo; olan karısını, yerinde a&ccedil;ıklanan &ouml;zel bir uzaklaşma olmaksızın hayızlı olduğu halde veya kadın temiz olduğu zaman onunla cima etmiş olduğu halde boşamasından ibarettir. Biz İmamiye mezhebine g&ouml;re bu t&uuml;r talak sahih değildir ve nikah yerinde bakidir. Ama Ehl-i S&uuml;nnet fakihleri, bu t&uuml;r talaktan menedildiği halde yine de sahih olduğunu s&ouml;ylemişlerdir. Ebu Hanife ve ashabı, Malik, Evzai, Sevri, ve Şafii bu g&ouml;r&uuml;ş&uuml; kabul etmişlerdir.&rdquo;</p>\n\n<p>\n	Daha sonra Şeyh Tusi ş&ouml;yle diyor: &ldquo;Eğer bir kişi, &uuml;&ccedil; talakı bir lafızla s&ouml;yleyip karısını boşarsa, bu boşama bid&rsquo;at olan boşamadır. İmamiye mezhebine bağlı olan fakihlerin bir&ccedil;oğunun g&ouml;r&uuml;ş&uuml;ne g&ouml;re diğer şartları da yerinde olursa bu bir talak sayılır. Bazı fakihlerimiz de bunun talak olamayacağını s&ouml;ylemişlerdir.&rdquo;</p>\n\n<p>\n	Şafii ş&ouml;yle der: &ldquo;Kadını bir talak ile boşamak m&uuml;stehaptır (s&uuml;nnete uygundur). Ama kadın temiz olduğu zaman kendisiyle cima edilmemiş ise kocası onu bir defada veya birka&ccedil; defada, iki veya &uuml;&ccedil; talak ile boşarsa b&ouml;yle bir talak menolunmamış olan mubah boşamadır. Ahmed, İshak ve Ebu Sevr de bu g&ouml;r&uuml;ş&uuml; kabul etmişlerdir.&rdquo;</p>\n\n<p>\n	Bazıları da ş&ouml;yle demişlerdir: &ldquo;Eğer bir temizlikte kadını bir defada veya birka&ccedil; defada iki talak veya &uuml;&ccedil; talak ile boşarsa haram bir iş yapmış ve g&uuml;nah işlemiştir. Fakihlerden bazıları da bunun haram talak olmasına rağmen sahih olduğuna fetva vermişlerdir. Ebu Hanife, ashabı ve Malik bu fetvayı verenler arasında yer almaktadır.&rdquo;</p>\n\n<p>\n	Kısacası, Şafii ve Ahmed b&ouml;yle bir boşamayı bid&rsquo;at saymayıp, bir lafız ile &uuml;&ccedil; talakı birden vermenin caiz olduğunu kabul ederek ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak iddetsiz olsa bile bu boşamanın caiz ve ge&ccedil;erli olduğuna fetva vermişlerdir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	Ama Ebu Hanife ve Malik b&ouml;yle bir talakı bid&rsquo;at ve g&uuml;nah saymışlar, fakat yine de ge&ccedil;erli olduğunu kabul etmişlerdir.</p>\n\n<p>\n	Velhasıl, her d&ouml;rt mezhep &uuml;&ccedil; talakın bir lafızla verilmesinin doğru olduğunda ittifak etmişlerdir.</p>\n\n<p>\n	Ceziri ş&ouml;yle der: &ldquo;Eğer bir erkek bir defada karısını &uuml;&ccedil; talak ile boşarsa, mesela &ldquo;enti talikun selasen&rdquo; derse, her d&ouml;rt mezhebe g&ouml;re karısı s&ouml;ylediği sayı &uuml;zerine boşanmış sayılır. Bu, cumhurun g&ouml;r&uuml;ş&uuml;d&uuml;r.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n<p>\n	İşte bu mesele de, Ehl-i S&uuml;nnet fakihlerinin, bu konuda hadis olduğunu zannederek Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu konudaki a&ccedil;ık ayetinin neshedildiğini sanarak veya onu te&rsquo;vil ederek Kur&rsquo;&acirc;n-ı Kerim&rsquo;in a&ccedil;ık h&uuml;km&uuml;ne muhalefet ettikleri yerlerden ayrı bir &ouml;rnektir. Ama İmamiye mezhebine bağlı olan fakihler, Ehl-i Beyt tarafından rivayet olunan sahih hadislere g&ouml;re amel ettikleri i&ccedil;in hi&ccedil;bir konuda Kur&rsquo;&acirc;n ayetine muhalefet etmemişlerdir.</p>\n\n<p>\n	Ehl-i Beyt İmamları (as) defalarca bu t&uuml;r talakın (bir lafız ile &uuml;&ccedil; talakı birden vermenin), Kur&rsquo;&acirc;n-ı Kerim&rsquo;in a&ccedil;ık h&uuml;km&uuml;ne muhalif olduğunu belirtmişlerdir. Şurası a&ccedil;ıktır ki, Kur&rsquo;&acirc;n-ı Kerim&rsquo;e muhalif olan her şey batıl olup kenara atılması gerekir.</p>\n\n<p>\n	&ldquo;Fe tallikuhunne li iddetihinne&rdquo; (kadınları iddetleri s&uuml;resinde (temizlendiklerinde) boşayınız) ayeti ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talakı da i&ccedil;ermektedir; oysa ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak, iddet s&uuml;resinde (temizlendiklerinde) ger&ccedil;ekleşmemiştir. Zira sayılan iddet ilk talak i&ccedil;indir.</p>\n\n<p>\n	İmam Sadık (as) İbn-i Uşeyme&rsquo;ye buyurduğu bir hadiste ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Eğer bir kimse karısını temiz olmadığı halde veya Allah Teala&rsquo;nın belirttiği gibi iddetini saymaksızın &uuml;&ccedil; talak veya bir talak ile boşarsa, onun verdiği talakı talak değildir. Eğer karısı temiz olduğu durumda onunla cima etmeksizin iki adil şahidin huzurunda &uuml;&ccedil; talak ile boşarsa, bu bir talak sayılır ve diğer iki talakı batıldır. Ama eğer bir kimse, Allah&rsquo;ın emrettiği gibi karısını iddet s&uuml;resinde &uuml;&ccedil; defa (ayrı vakitlerde) boşarsa, artık karısı ona haram olur; o kadın başka bir erkekle nikahlanmadık&ccedil;a ilk kocasına helal olmaz.&rdquo;</p>\n\n<p>\n	O halde ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak, Allah Teala&rsquo;nın Kur&rsquo;&acirc;n-ı Kerim&rsquo;de zikrettiği kanuna uygun olarak iddet s&uuml;resinde vaki olmamıştır. İşte Kur&rsquo;&acirc;n-ı Kerim&rsquo;in sarih h&uuml;km&uuml;ne aykırı d&uuml;şen bir lafızla &uuml;&ccedil; talakı birden vermeğe Hz. Resulullah&rsquo;ın (saa) şiddetle karşı &ccedil;ıkması da bu y&uuml;zdendir.</p>\n\n<p>\n	Nesai, Mahrama&rsquo;nın babası Ebu B&uuml;keyr b. Abdullah b. El Eşecc&rsquo;den ş&ouml;yle tahri&ccedil; etmiştir: &ldquo;Ben Mahmud b. Lebid&rsquo;in ş&ouml;yle dediğini işittim: Hz. Resulullah&rsquo;a (saa), birisinin bir defada &uuml;&ccedil; talak ile karısını boşadığı haber verildi. Resulullah (saa) sinirlenmiş bir halde ayağa kalkarak ş&ouml;yle buyurdu: &ldquo;Ben hen&uuml;z aranızda olduğum halde Allah&rsquo;ın Kitabı&rsquo;yla mı oynanılıyor?!&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><strong><sup>[40]</sup></strong></sup></a></p>\n\n<p>\n	S&uuml;nen-i Nesai&rsquo;nin şarihi ş&ouml;yle diyor: &ldquo;&lsquo;Boşama iki defadır&rsquo; ayetinden &lsquo;Allah&rsquo;ın ayetlerini oyun (konusu) edinmeyin.&rsquo; ayetine kadar olan ayetlerden kasdedilen şudur ki; uygun olan talak, bir defada toplu halde verilen talak değil, ayrı ayrı olan talaktır. Ayette ge&ccedil;en &ldquo;iki defa&rdquo;dan maksat, hakiki anlamda iki defa değildir. &Ouml;rneğin &ldquo;Sonra g&ouml;z&uuml;n&uuml; iki kere daha &ccedil;evirip gezdir.&rdquo; ayetinde ge&ccedil;en iki kere kelimesi de bunun benzeridir ve ondan hakiki anlamda iki kere kasdedilmemiştir. Aksine ondan birinci defanın arkasından ikinci defa ve hakeza bu şekilde devam etmek kasdedilmiştir. &ldquo;Ondan (ikinci talaktan) sonra ya onları bilinen g&uuml;zel bir tarz &uuml;zere tutmak veya g&uuml;zellikle salıvermek gerekir.&rdquo; ayetinde Allah Teala, insanlara nasıl boşamaları gerektiğini &ouml;ğrettikten sonra onları bu iki şey arasında muhayyer bırakmıştır. Ya kadını g&uuml;zel bir tarz &uuml;zere tutması ki bu ona r&uuml;cu etmek ile olur veya ondan Allah&rsquo;ın &ouml;ğrettiği şekilde g&uuml;zellikle ayrılması gerekir. Kadını boşarken boşamalar arasına fasıl ve zaman d&uuml;şmesinin hikmetine &ldquo;olabilir ki Allah, bunun arkasından bir iş (durum) oluşturabilir.&rdquo; ayetinde işaret edilmiştir. Yani Allah Teala, talaktan sonra kocanın kalbinde kadına olan buğzu sevgiye d&ouml;n&uuml;şt&uuml;rebilir.&rdquo;</p>\n\n<p>\n	S&uuml;nen sahipleri ş&ouml;yle rivayet etmişlerdir: &ldquo;Rukane, bir mecliste karısını &uuml;&ccedil; talak ile boşadı, daha sonra buna &uuml;z&uuml;ld&uuml; ve Resulullah&rsquo;ın (saa) yanına gelerek pişman olduğunu izhar etti. Resulullah (saa) ona nasıl &uuml;&ccedil; talak ile boşadığını sordu. O, bir mecliste boşadığını s&ouml;yledi. Bunun &uuml;zerine Resulullah (saa) ş&ouml;yle buyurdu: &ldquo;Bu boşama bir talak sayılır; ona tekrar d&ouml;nmek istersen d&ouml;nebilirsin.&rdquo; O da bunun &uuml;zerine karısına d&ouml;nd&uuml;.&rdquo;</p>\n\n<p>\n	İbn-i Abbas&rsquo;ın rivayet ettiği bir hadiste ş&ouml;yle ge&ccedil;er: &ldquo;Abduyezid karısını boşayıp başka bir kadınla evlenmişti. Boşanmış kadın Resulullah&rsquo;ın (saa) yanına gelip şikayet etti. Resulullah (saa) Abduyezid&rsquo;e tekrar karısına d&ouml;nmesini emretti. Abduyezid, ya Resulullah, onu &uuml;&ccedil; talak ile boşadım, dedi. Resulullah (saa) buyurdu ki: &ldquo;Biliyorum, ona d&ouml;n.&rdquo; Daha sonra şu ayeti okudu: &ldquo;Ey Peygamber, kadınları boşadığınız zaman iddetleri s&uuml;resinde (temizlendiklerinde) boşayın.&rdquo;</p>\n\n<p>\n	Ebu Davud ş&ouml;yle diyor: &ldquo;Ş&uuml;phesiz Rukane, karısını talak-ı b&acirc;ine olan &uuml;&ccedil; talak ile boşamıştı. Ama Resulullah (saa) onu bir talak olarak saydı.&rdquo;</p>\n\n<p>\n	Bunun manası şudur ki: Bir lafız ile olan (aralarında d&ouml;nme olmayan) &uuml;&ccedil; talakta ki iddet, sadece onların birisi i&ccedil;in ge&ccedil;erlidir, her &uuml;&ccedil;&uuml; i&ccedil;in değil.</p>\n\n<p>\n	Hz. Resulullah&rsquo;ın (saa) mezkur ayeti tilavet etmesi, her &uuml;&ccedil; talakın iddet i&ccedil;in olmadığına, sadece onlardan birisinin iddeti, i&ccedil;in olduğuna işarettir.</p>\n\n<p>\n	Garip olan şu ki, cumhuri fakihler, bir lafız ile kadını &uuml;&ccedil; talakla boşamanın Kitap ve s&uuml;nnete muhalif olduğunu bildikleri halde, yine de bunu kabul etmemişlerdir. Bunun Kur&rsquo;&acirc;n-ı Kerim&rsquo;e aykırı olduğunu a&ccedil;ıkladık. S&uuml;nnete aykırı oluşuna gelince; M&uuml;slim, Sahih&rsquo;inde Muhammed b. R&acirc;fi aracılığıyla İbn-i Abbas&rsquo;tan ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın (saa), Ebu Bekr&rsquo;in ve iki yıl da &Ouml;mer&rsquo;in hilafeti d&ouml;neminde, bir lafız ile verilen &uuml;&ccedil; talak, bir talak sayılıyordu. &Ouml;mer b. Hattab ş&ouml;yle dedi: &ldquo;İnsanlar ağır davranılması gereken bir işte acele ediyorlar. Keşke bunu onların &uuml;zerine ge&ccedil;erli kılsaydık.&rdquo; Nihayet, sonunda ge&ccedil;erli kıldı.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a></p>\n\n<p>\n	Ehl-i S&uuml;nnet fakihleri bunu bildikleri halde Kur&rsquo;&acirc;n-ı Kerim&rsquo;in sarih olan ayeti ve Resulullah&rsquo;ın (saa) ve se&ccedil;kin sahabilerin s&uuml;nnetini terkederek &Ouml;mer&rsquo;in s&uuml;nnetine uydular.</p>\n\n<p>\n	Ceziri ş&ouml;yle diyor: &ldquo;Hz. Resulullah&rsquo;ın (saa) d&ouml;neminde durumun b&ouml;yle olduğunda (bir lafızla verilen &uuml;&ccedil; talakın bir talak sayıldığında) b&uuml;t&uuml;n fakihler ittifak etmişlerdir ve onlardan hi&ccedil;biri, M&uuml;slim&rsquo;in rivayet etmiş olduğu hadise itiraz etmemişlerdir. Onların bu g&ouml;r&uuml;şlerine getirmiş oldukları delilleri şundan ibarettir: &Ouml;mer&rsquo;in kendi hilafeti d&ouml;nemindeki bu ameli ve bir&ccedil;ok kişinin onunla muvafakat etmesi, mezkur h&uuml;km&uuml;n (&uuml;&ccedil; talakın bir talak sayılması) ge&ccedil;ici bir h&uuml;k&uuml;m olduğunu ve &Ouml;mer&rsquo;in o g&uuml;ne kadar a&ccedil;ıklamadığı bir hadis gereğince, bu h&uuml;km&uuml;n nesh edildiğini g&ouml;stermektedir. Buna delil ise icmadır.&rdquo;</p>\n\n<p>\n	Ceziri s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle diyor: &ldquo;Lakin ger&ccedil;ek şudur ki, icma diye bir şey yoktur. &Ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;manlardan bir&ccedil;oğu onlara muhalefet etmişlerdir. Ş&uuml;phesiz ki, &Ouml;mer&rsquo;in bu işine muhalefet eden İbn-i Abbas, din işlerinde itimat edilecek m&uuml;&ccedil;tehitlerden biriydi ve onu taklid etmek caizdir. &Ouml;mer&rsquo;in g&ouml;r&uuml;şlerine uymak ise vacib değildir.&rdquo;</p>\n\n<p>\n	Daha sonra ş&ouml;yle diyor: &ldquo;&Ouml;mer&rsquo;in &ccedil;ıkarmış olduğu bu h&uuml;k&uuml;m, belki de halkı kadınlarını s&uuml;nnete aykırı olarak boşamaktan sakındırmak i&ccedil;indi. Zira s&uuml;nnet değişik vakitlerde kadını boşamayı emrediyor. Bu durumda eğer biri karısını bir defada boşamaya c&uuml;ret ederse, s&uuml;nnete muhalefet etmiş olur, bunun cezası da kendi s&ouml;z&uuml;ne g&ouml;re onunla muamele etmektir.&rdquo;</p>\n\n<p>\n	İbn-i Hazmi End&uuml;lisi, Nesai&rsquo;nin Mahreme&rsquo;den, o da babası B&uuml;keyr b. Abdullah b. El Eşecc&rsquo;den, o da Mahmud b. Lebid&rsquo;den işiterek rivayet ettiği hadiste m&uuml;nakaşa ederek ş&ouml;yle demiştir: &ldquo;Mahmud&rsquo;un rivayeti m&uuml;rseldir, dolayısıyla da delil sayılmaz; Mahreme de babasından bir şey işitmemiştir.&rdquo;</p>\n\n<p>\n	Yine İbn-i Hamz, M&uuml;slim&rsquo;in Muhammed b. Rafi aracılığıyla İbn-i Abbas&rsquo;tan rivayet ettiği hadiste m&uuml;nakaşa edip, İbn-i Rafi&rsquo;nin me&ccedil;hul olduğunu s&ouml;ylemiştir.</p>\n\n<p>\n	Mahmud b. Lebid&rsquo;in ise Hz. Resulullah&rsquo;ı (saa) g&ouml;rmediğini ve ondan bir şey işitmediğini s&ouml;ylemişlerdir. &Ccedil;&uuml;nk&uuml; Mahmud, o zamanda erginlik &ccedil;ağına ulaşmamış bir &ccedil;ocuktu.</p>\n\n<p>\n	Fakat Vakidi ve diğerleri, onun H. 96 yılında vefat ettiğinde 99 yaşında olduğunu kaydetmişlerdir.</p>\n\n<p>\n	İbn-i Hacer de ş&ouml;yle demiştir: &ldquo;Buna g&ouml;re, Resulullah (saa) vefat ettiğinde o 13 yaşındaydı. Bu ise Buhari&rsquo;nin, onun Hz. Resulullah&rsquo;ın (saa) ashabından olduğuna dair s&ouml;z&uuml;n&uuml; teyid etmektedir. İşte bunun i&ccedil;indir ki, İbn-i Abdulbir, Buhari&rsquo;nin onun ashaptan olduğuna dair s&ouml;z&uuml; daha evladır demiştir. &ldquo;İbn-i Muaz vafat ettiğinde Hz. Resulullah (saa) &ouml;yle acele gidiyordu ki, ayaklarımızdaki ayakkabı yırtıldı.&rdquo; rivayetini nakleden de odur. Tirmizi, &ldquo;O, erginlik &ccedil;ağına ermemişken Hz. Resulullah&rsquo;ı (saa) g&ouml;rm&uuml;şt&uuml;r.&rdquo; diyor.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n<p>\n	Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, onun durumu İbn-i Abbas&rsquo;ın durumundan daha aşağı olamaz. &Ccedil;&uuml;nk&uuml; İbn-i Abbas da 13 yaşında iken Hz. Resulullah (saa) vefat etmiştir.</p>\n\n<p>\n	Mahreme&rsquo;nin, babasından duyması eleştirisine gelince; hi&ccedil;bir zararı yoktur; zira o her ne kadar babasından bu hadisleri dinlememişse de, onun kitabından nakletmektedir. Ebu Talib diyor ki: &ldquo;Onun hakkında Ahmed&rsquo;e sordum. Onun g&uuml;venilir bir kişi olduğunu, babasından işitmediğini, ama babasının yazdıklarından rivayet ettiğini s&ouml;yledi.&rdquo;</p>\n\n<p>\n	Malik de ş&ouml;yle diyor: &ldquo;G&uuml;venilir kişi olan Mahreme b. B&uuml;keyr, bana hadis s&ouml;yledi.&rdquo;</p>\n\n<p>\n	Ebu Hatem ş&ouml;yle diyor: &ldquo;İsmail b. Ebi &Uuml;veys&rsquo;e ş&ouml;yle sordum: &ldquo;Malik b. Enes, bana g&uuml;venilir biri hadis s&ouml;yledi diyor, o kimdir?&rdquo; &ldquo;O Mahreme b. B&uuml;keyr b. El Eşecc&rsquo;dir.&rdquo; dedi.</p>\n\n<p>\n	Meymuni, Ahmed&rsquo;den naklediyor ki, Malik Mahreme&rsquo;nin yazdıklarını alıp dikkatle okumuştur, dolaysıyla onun kitabında ge&ccedil;en &ldquo;S&uuml;leyman b. Yesar&rsquo;dan bana ulaştı&rdquo; şeklindeki b&uuml;t&uuml;n hadisler Mahreme&rsquo;nin yazdıklarındandır. Yani Mahreme babasından, o da S&uuml;leyman&rsquo;dan rivayet etmiştir.</p>\n\n<p>\n	M&uuml;slim&rsquo;in rivayet ettiği hadisin senedinde Rafi&rsquo;in olduğu ve onun me&ccedil;hul olduğu, dolaysıyla bu rivayetin h&uuml;ccet ve delil olamayacağına dair m&uuml;nakaşaya gelince; bu da doğru değildir. M&uuml;slim&rsquo;in İshak b. İbrahim ve Muhammed b. Rafi, aracılığıyla Abdurrazzak&rsquo;tan rivayet etmesi bu itirazı ortadan kaldırıyor.</p>\n\n<p>\n	Muhammed b. Rafi&rsquo;e gelince; b&uuml;t&uuml;n muhaddisler onun g&uuml;venilir bir kişi olduğunu s&ouml;ylemişlerdir. Buhari ş&ouml;yle diyor: &ldquo;Allah&rsquo;ın se&ccedil;kin kullarından olan Muhammed b. Rafi&rsquo; b. Sabur bize haber verdi.&rdquo; Nesai ş&ouml;yle demiştir: &ldquo;Emin ve g&uuml;venilir biri olan Muhammed b. Rafi&rsquo;, bize haber vermiştir.&rdquo; Ebu Zer&rsquo;a ise: &ldquo;O, doğru konuşan bir şeyh idi&rdquo; demiştir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El-K&acirc;fi, c.3, s.30, hadis:4; Maide/6</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; S&acirc;d/33</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tefsirul Menar, c.6, s.226227.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El K&acirc;fi, c.3, s.30; Maide/6</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şafii, Ahk&acirc;mul Kur&rsquo;&acirc;n, c.1, s.44.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şafii, el &Uuml;mm, c.1, s.41.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ebu Bekr el Cessas, Ahk&acirc;mul Kur&rsquo;&acirc;n, c.12, s.341.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Et Tefsirul Kebir, c.11, s.160.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ceziri, el Fıkhu A&rsquo;lel Mezahibil Erbaa, c.1, s.6061.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; ElFıkhu Alel Mezahibil Erbaa, c.1, s.56,58,61</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c.1, s.161.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsirul Kurtubi, c.1, s.87.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; El İstibsar, c.1, s.64, h.189.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, kendi senediyle Ahmed b. Muhammed b. Ebi Nesr elBezenti&rsquo;den ş&ouml;yle naklediyor: &ldquo;İmam Ebul Hasan er Rıza&rsquo;ya (a.s), &lsquo;Ayaklar nasıl meshedilir?&rsquo; diye sordum. İmam (a.s), elinin i&ccedil; kısmını ayak parmakları &uuml;zerine bırakıp ayak &uuml;zerindeki şişkinliğe kadar meshetti. Sonra ben ş&ouml;yle sordum: &lsquo;Eğer adamın biri, iki parmağıyla &ouml;ylece meshederse nasıl olur?&rsquo; İmam: &lsquo;Hayır, mesh ancak elin i&ccedil;i ile olur.&rsquo; diye cevap verdi.&rdquo; (El K&acirc;fi, c.3, s.30, h.6)</p>\n\n		<p>\n			Meshin &uuml;&ccedil; parmak ile olabileceğine delalet eden hadisler ise, (bkz. aynı kaynak, h.4) uzunluk y&ouml;n&uuml;nden değil, enlem y&ouml;n&uuml;nden meshin haddini belirtmektedir.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesail&uuml;ş Şi&acirc;, c.15, s.295, h.8.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c.15, s.295, h.7.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsirul Ayyaşi, c.1, s.319,320; Vesail&uuml;ş Şi&acirc;, c.18, s.489-491; Maide/38.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Fıkhu A&rsquo;lel Mezahibil Erbaa, c.5, s.159.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Muhella, c.11, s.357, h.2284.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf/33</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/219</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Kafi, c.6, s.406.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabersi, Mecmaul Beyan, c.4, s.414.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mir&rsquo;atul Ukul, c.22, s.264.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni kendi senediyle Hz. İmam Sadık&rsquo;tan (a.s) naklettiği bir hadiste İmam ş&ouml;yle buyuruyor: &ldquo;Allah Resul&uuml; ş&ouml;yle buyurmuştur: Ş&uuml;phesiz ki, i&ccedil;ki b&uuml;t&uuml;n g&uuml;nahların başıdır.&rdquo; (El K&acirc;fi, c.6, s.403.)</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmaul Beyan, c.4, s.414.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsirul Kurtubi, c.7, s.201.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/93</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Tusi, et Tibyan Tefsiri, c.3, s.295; Tebersi, Mecmaul Beyan, c.5, s.42; Ka&acirc;ni, Tefsirus Safi; Tabatabai, el Mizan, c.5, s.42; Meşhedi, Kenz&uuml;d Dakaik, c.2, s.576; Tefsirul Ayyaşi, c.1, s.267.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsirul Kebir, c.10, s.237; Kurtubi, c.5, s.329; İbn-i Kesir, c.2, s.536, el Menar, c.5, s.339.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Talak-ı B&acirc;in, erkeğin iddet s&uuml;resi i&ccedil;erisinde karısına r&uuml;cu etme, d&ouml;nme hakkı olamayan talaka denir.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Talak/1</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/229-230</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf/187</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Keşşaf, c.4, s.552.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haşr/2</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fecr/24</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Nesai, c.6, s.116</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Fıkhu A&rsquo;lel Mezahibil Erbaa, c.4, s.341. Lakin Ebu Davud es Sicistani&rsquo;nin topladığı &ldquo;Mesail&uuml;l İmam Ahmed b. Hanbel&rdquo; adlı Mesail adlı kitabın 169. sayfasında ş&ouml;yle ge&ccedil;iyor: &ldquo;Ebu Davud; ben, diyor, Ahmed&rsquo;den karısını bir lafız ile &uuml;&ccedil; talakla boşayan bir erkeğin durumunun sorulduğunu işittim. Ahmed bu talakın sahih olduğunu kabul etmedi. Lakin Ahmed mezkur kitabın başka bir yerinde (S.173&rsquo;de) bir lafız ile &uuml;&ccedil; talakla boşanan hen&uuml;z kocasının temasta bulunmadığı bakire bir kadın hakkında şunları diyor: &ldquo;Bu boşama &uuml;&ccedil; talak sayılır ve başka bir erkek onu nikahlamadık&ccedil;a ilk kocasına helal olmaz.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&uuml;nen-i Nesai, c.6, s.116, İbn-i Hamz, elMuhella, c.10, s.167.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i M&uuml;slim, c.4, s.183.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tehzibut Tehzib, c.10, s.6566.</p>\n	</div>\n</div>','Ma’sum İmamların  Tefsirinden İncelikler','','publish','closed','open','','masum-imamlarin-tefsirinden-incelikler','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=3001',0,'post','',0),(3002,1,'2020-05-08 13:18:38','2020-05-08 10:18:38','<p style=\"text-align: right;\">\n	Yusuf Tazeg&uuml;n</p>\n\n<h2>\n	Kavramsal Yaklaşım</h2>\n\n<p>\n	<strong>1. İnsanlar Arası İlişkiler</strong></p>\n\n<p>\n	İnsanın &ccedil;evreyle olan ilişkileri sonucu geliştirdiği algılar, duygular, d&uuml;ş&uuml;nceler, değerler, yargılar, ama&ccedil;lar ve bunların birbiriyle olan ilişkileri karşılıklı etki sonucu kişiliği oluşturur. Dolayısıyla insanın gelişimi s&uuml;resince karakterini oluşturan ve kişiliğine etki eden fakt&ouml;rlerin başında değerler, inan&ccedil;lar ve tutumlar gelmektedir.</p>\n\n<p>\n	Ayrıca ihtiya&ccedil;lar da, davranışların belirleyiciliği noktasında cidd&icirc; bir &ouml;neme sahiptir; &ccedil;&uuml;nk&uuml; davranışlar, b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de ihtiya&ccedil;lar vasıtasıyla ortaya &ccedil;ıkar ve hedefler tarafından y&ouml;netilir.</p>\n\n<p>\n	İnsanın şahsiyeti doğuştan getirdiği genetik fakt&ouml;rler ve yaşadığı &ccedil;evre, aile eğitimi ile şekillenir. Her insanın &ouml;zellikleri, istekleri ve davranışları farklı olduğu gibi, karakter ve kişilikleri de farklıdır. İnsan temiz bir fıtrat &uuml;zere d&uuml;nyaya gelir. İ&ccedil;indeki duygu, istek ve ihtiya&ccedil;lar davranışlarını belirler. Kuran&rsquo;da insanın davranışlarına etki eden fakt&ouml;rlerden bahsetmektedir. Bu fakt&ouml;rlerin bir kısmı insanın kendi i&ccedil;yapısında vardır. Bazıları ise dış etkenlerdir. Nefis, irade, akıl, miza&ccedil;, huy ve karakter insanın davranışlarını şekillendiren i&ccedil; etkenlerdir. &Ccedil;evre, şeytan, aile eğitimi ise dış fakt&ouml;rlerdir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	Davranışın dinamiği, kişinin i&ccedil;inde bulunduğu ortam, zaman ve psikolojik sahanın &ouml;zelliklerinden doğar. Davranışın dinamiğinin temelinde; haz, elem, korku ve &ouml;fke vardır. İnsanın i&ccedil;inde bulunduğu h&acirc;let-i ruh&icirc;ye onun davranışlarına y&ouml;n verir. Eğer kişi mutlu ise, daha coşkulu ve hareketli bir şeyler yapmak ister. Ama &uuml;z&uuml;nt&uuml;l&uuml; ise, sakin bir şekilde beklemeyi ve kendi i&ccedil; d&uuml;nyasıyla baş başa kalmayı tercih eder.</p>\n\n<p>\n	D&uuml;nyev&icirc; insan g&ouml;r&uuml;ş&uuml;ne g&ouml;re, hayatını s&uuml;rd&uuml;rmeye kararlı her birey, yaşadığı hayatın ve d&uuml;nyanın koşulları, imk&acirc;n ve sınırlılıkları &ccedil;er&ccedil;evesinde davranmak zorundadır. Ama M&uuml;sl&uuml;man bir kişi yaşadığı ortamdaki İsl&acirc;m&rsquo;ın ruhuna aykırı hareketlere katılamaz. M&uuml;minin g&ouml;revi her duruma ayak uydurmak değil inancıyla &ouml;rt&uuml;şen durumlara katılmak, uymayanları değiştirmeye &ccedil;alışmaktır. Eğer değiştirmesi m&uuml;mk&uuml;n değilse, kendi yaşantısının bozulma tehlikesi olduğundan, orayı terk etmektir. Y&uuml;ce Allah bununla ilgili olarak ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın ayetlerinin ink&acirc;r edildiğini ve onlarla alay edildiğini işittiğiniz zaman, başka bir s&ouml;ze ge&ccedil;medikleri m&uuml;ddet&ccedil;e, o k&acirc;firlerle oturmayın. Aksi halde siz de onlar gibi olursunuz&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	G&uuml;nah meclisinde oturan kişi, oradakilerin g&uuml;nah olan fiillerine engel olmuyorsa, onlarla aynı &ouml;l&ccedil;&uuml;de g&uuml;nah sahibi olur.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> Orada bulunacaksa, onların durumunu değiştirmeye &ccedil;alışmalıdır. Aksi takdirde o da onlar gibi olur. Bu hareketiyle de Allah&rsquo;a isyan etmiş olur. M&uuml;minler, İsl&acirc;m ile alay eden k&acirc;firleri soğukkanlı bir şekilde dinlerlerse işledikleri k&uuml;f&uuml;rde onlar da pay sahibi olur.</p>\n\n<p>\n	<strong>2. Sosyalleşme, Sosyal İlişki ve Toplum</strong></p>\n\n<p>\n	Sosyalleşme, hangi koşullarda, nasıl ve hangi ama&ccedil; i&ccedil;in olursa olsun, bir&ccedil;ok bireyin işbirliği yapmasıdır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	İnsan, başkalarıyla ilişki kurup dost olmak ve yardımlaşmak ister. Aralarında adalet, eşitlik ve kardeşlik &ouml;l&ccedil;&uuml;lerini yerleştirmek ister. Bazen bu duygular onu o kadar kaplar ki, kendi varlığını unutur, bireyselliğini kaybeder. B&ouml;ylece ferd&icirc; b&uuml;nyesinin gereği olarak şahs&icirc; istek ve arzulardan feragat eder. &Ccedil;&uuml;nk&uuml; o anda insan kendi ferd&icirc; istekleriyle diğer fertlerin arzuları arasında bir ayrı- gayrı g&ouml;zetmez. Toplum bir v&uuml;cut gibidir. Toplumda meydana gelen her olay direkt veya dolaylı olarak fertleri etkiler. Bu nedenle birey, meydana gelen bu olaylara karşı tepkisiz kalamaz. Eğer toplumda bir haksızlık, zul&uuml;m varsa, toplumun t&uuml;m bireyleri buna karşı koymak durumundadırlar. Eğer karşı koymazlarsa aynı olumsuz durumlar yakın bir zamanda kendilerinin de başına gelecektir.</p>\n\n<p>\n	İnsanlarla toplumsal olabilmenin olmazsa olmaz şartı, insanların karşısındakine nasıl davranacağını bilmesidir. Demek oluyor ki toplumsallaşma bir bakıma, insanlara nasıl davranılacağının &ouml;ğrenilmesidir. İnsan b&uuml;t&uuml;n davranışlarında karşısındaki kişiyi dikkate almak durumundadır. Kendisini o kişinin yerine koyarak &ldquo;Acaba ben onun yerinde olsam bu davranışıma ne gibi bir tepkide bulunurdum&rdquo; diye duygudaşlık yapmak zorundadır.</p>\n\n<p>\n	İnsan, bir toplumda yaşamakla sosyalleşmiş olmaz. Nice insanlar vardır ki, davranışlarını sanki etrafında kimse yokmuş gibi s&uuml;rd&uuml;r&uuml;rler. Etrafındaki insanları her zaman rahatsız ederler. Verdiği bu rahatsızlıktan dolayı da i&ccedil;inde bir huzursuzluk hissetmezler. Bu insanlar her ne kadar başkalarıyla yaşıyor g&ouml;r&uuml;nseler de aslında toplumsallaşmamış karekterlerdir. Kısaca toplumsallaşma diğer insanlarla birlikte yaşamayı, sorumluluklarını yerine getirmeyi ve onlara katlanmayı ifade eder.</p>\n\n<p>\n	Sosyal ilişkinin var olabilmesi i&ccedil;in, en az iki insanın birbirinden haberdar olması gerekir. Duman ile ateş arasında neden sonu&ccedil; bağı niteliğinden bir ilişki olmasına rağmen, ne dumanın ateşten ne de ateşin dumandan haberi vardır. O halde sosyal ilişki bilin&ccedil;le ve birbirinin varlığını kabul eden insanlar arasındadır. Ezgi s&ouml;yleyen iki insan arasında bir sosyal ilişki olduğu gibi, kavga eden iki insan arasında da bir sosyal ilişki vardır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	İsl&acirc;m dini insanların &ouml;ncelikle &ccedil;evrelerinden başlayarak sosyal ilişkilerini kuvvetlendirmelerini emreder. Bunun birinci aşaması olarak akraba ilişkilerinin &ouml;nemine vurgu yapar. Y&uuml;ce Allah, Kuran-ı Kerim&rsquo;de buyurmaktadır ki:</p>\n\n<p>\n	&ldquo;Onlar ki, s&ouml;z verip antlaştıktan sonra Allah&rsquo;a verdikleri s&ouml;z&uuml; bozarlar. Allah&rsquo;ın birleştirmesini emrettiği şeyi (iman ve akrabalık bağlarını) keserler ve yery&uuml;z&uuml;nde bozgunculuk yaparlar. İşte zarara uğrayanlar onlardır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Bu ayet, iki insan arasındaki ilişkiden, uluslararası ilişkilere kadar b&uuml;t&uuml;n ahl&acirc;k&icirc; durumları i&ccedil;ine alır. Bu ilişkileri kesmek, kaos ve d&uuml;zensizliğe neden olur. Kişi, imandan uzaklaştığı zaman hayatı karamsarlıklar ve umutsuzluklarla dolduğu gibi, ahireti de bir zindana d&ouml;n&uuml;ş&uuml;r. Aynı şekilde insanlarla da bağını kopardığı zaman yalnız ve mutsuz bir hayat yaşamaya mahk&ucirc;m olur.</p>\n\n<p>\n	İmam Sadık (as) kendisine, &ldquo;Benimle aynı g&ouml;r&uuml;şleri paylaşmayan akrabalarım var. Buna rağmen onların benim &uuml;zerimde bir hakkı var mıdır?&rdquo; diye soran Cehm b. Hamid&rsquo;e ş&ouml;yle buyurmuştur: &ldquo;Evet! Akrabalık hakkını hi&ccedil; bir şey kesemez. Eğer seninle aynı inancı paylaşsalardı iki hakka sahip olurlardı: Akrabalık hakkı ve İsl&acirc;m hakkı!&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	Allah Resul&uuml; (saa) bir hadisinde &ldquo;Kim rızkının genişletilmesini ve &ouml;mr&uuml;n&uuml;n uzatılmasını istiyorsa, sıla-i rah&icirc;m yapsın (akrabalık ilişkilerini g&uuml;&ccedil;lendirsin).&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a> buyurmaktadırlar.</p>\n\n<p>\n	Yine bu konu hakkında İmam Sadık (as) ş&ouml;yle buyurmuştur: &ldquo;Adamın biri Allah Resul&uuml;&rsquo;n&uuml;n (saa) huzuruna vararak ş&ouml;yle arz etti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Kendisine gelip gittiğim bir akrabam var, ama onlar bana eziyet ediyor, bu y&uuml;zden onları terk etmek istiyorum.&rdquo; Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurdu: &ldquo;Bu takdirde Allah hepinizi terk eder.&rdquo; Adam, &ldquo;O halde ne yapayım?&rdquo; diye sorunca Peygamber (saa) ş&ouml;yle buyurdu: &ldquo;Seni mahrum kılana bağışta bulun, seninle ilişkisini kesen kimseyle ilişki kur ve sana zulmedeni bağışla. B&ouml;yle yaptığın takdirde aziz ve celil olan Allah onlar karşısında sana destek olur.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	Toplumu tek bir bağ ayakta tutar; itikat/inan&ccedil; bağı. Bu bağ sayesinde ırk, dil ve b&ouml;lge ayrılıkları silinir. İnsanın esas cevher&icirc; ile al&acirc;kası olmayan o ge&ccedil;ici bağların hepsi, birer birer kopar ve yok olur. Toplum hayatında g&uuml;ven bunalımı ve şahsiyet krizi gibi sosyal boyutlu problemlerin aşılabilmesi i&ccedil;in, iman merkezli ahl&acirc;k&icirc; eğitimin fert ve toplumlara verilmesi gerekir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	Farklı d&uuml;ş&uuml;ncede olan insanlar, aynı yerde yaşayabilirler. Bu onların hoşg&ouml;r&uuml;leriyle al&acirc;kalı bir durumdur. Ama insanların fıtratına aykırı bir şekilde, insanı aşağılayan, onun namusunu, şerefini ayaklar altına alan bir anlayışın ve yaşantının egemen olduğu toplum elbette ki varlığını uzun s&uuml;re devam ettiremez. İnsan fıtratına aykırı olarak s&uuml;rd&uuml;r&uuml;len bir hayatın kişiyi mutlu etmesi de beklenemez. Bu t&uuml;rden bazı ge&ccedil;ici arzular, insanı kısa bir s&uuml;re i&ccedil;in mutlu ediyor g&ouml;r&uuml;nebilir. Ama uzun vadede d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z zaman bu sahibi i&ccedil;in bir fel&acirc;ket olur.</p>\n\n<p>\n	<strong>3. Sosyal Bir Varlık Olarak İnsan</strong></p>\n\n<p>\n	İnsanın en &ouml;nemli &ouml;zelliklerinden bir tanesi, diğer insanlarla kolay bir şekilde kaynaşabilmesidir. Bu, onun sosyal bir varlık olduğunu g&ouml;sterir.</p>\n\n<p>\n	Normal bir yapıya sahip her insanda herkesten ayrı bir ferdiyet şuuru vardır. Bu, kendiliğinden vardır ve kendi b&uuml;nyesi i&ccedil;erisinde yer alır. Buna karşılık bir de cemiyetin i&ccedil;ine girme ve cemiyete karışarak toplum hayatı s&uuml;rme eğilimi vardır. İşte hayat bu iki eğilim arasında gelişir ve şekillenir. Sonu&ccedil;ta insan ne m&uuml;cerret bir fert olarak yaşayabilir, ne de toplumun i&ccedil;inde eriyip gitmiş bir par&ccedil;a olarak.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	İnsanın evren ve yakın &ccedil;evresi karşısındaki tutumu, etkinlikte bulunma, insan soydaşlarıyla temas ve ilişki kurma gibi s&uuml;rekli karşısına &ccedil;ıkan sorunlarla ilgili takındığı tavırdır. Bu noktadan yola koyularak, gerek s&uuml;t &ccedil;ocuğunun, gerek daha sonra &ccedil;ocuğun ve erişkin insanın yaşam karşısındaki tutumunu alabildiğine derin ve kalıcı bi&ccedil;imde etkileyen fakt&ouml;r&uuml;n &ccedil;evreden edinilen izlenimler olduğunu saptamış bulunuyoruz.</p>\n\n<p>\n	Bireyselliğin en ağır bastığı demlerde bile insan, kendi i&ccedil;inde başkalarına karşı birtakım duygular taşır. Toplumsallığın en ağır bastığı zamanlarda bile kendi benliğinden ve ferdiyetinden bir par&ccedil;a taşır. En azından kendi ferd&icirc; yapısıyla bizzat bu toplumculuk arzusunu taşıdığını ve toplumun isteklerine cevap verdiğini kabul eder.</p>\n\n<p>\n	İnsanın sosyal bir varlık olduğu, ink&acirc;r edilemez bir ger&ccedil;ektir. O, bu y&ouml;n&uuml;yle tarihe damgasını vuran bir varlık olmuştur. B&uuml;y&uuml;k başarılar hep, insanların ortak &ccedil;abaları sonucu ortaya &ccedil;ıkmıştır. Bir&ccedil;ok medeniyet, buluşlar, tarihi eserler, insanın sosyal y&ouml;n&uuml;n&uuml;n bir sonucu olarak meydana getirilmiştir.</p>\n\n<p>\n	İnsanın sosyalliği, sadece kendi cinsine karşı değil tabiata ve diğer canlılara karşı da s&ouml;z konusudur. İnsan bu y&ouml;n&uuml;yle, diğer canlıları evcilleştirdiği gibi, tabiatı kendi yaşantısına uygun şekilde d&uuml;zenlemeyi de başarmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Kur&rsquo;an&rsquo;da Sosyal İlişkiler</h2>\n\n<p>\n	<strong>1. Kur&rsquo;an&rsquo;ın Sosyal Hayata Verdiği &Ouml;nem</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, hem toplumsal d&uuml;zen ve hem de kul hakkı a&ccedil;ısından sosyal hayata &ccedil;ok ehemmiyet vermekte ve koymuş olduğu kurallarla bunu belirlemektedir.</p>\n\n<p>\n	Toplumsal bir d&uuml;zen oluşturabilmek i&ccedil;in Allah, bazı şeylerin yapılmasını, bazılarının ise terk edilmesini emretmiştir:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ki Allah, size adaleti, iyilik yapmayı ve yakınlara bakmayı emreder; hay&acirc;sızlıktan, fenalıktan ve azgınlıktan nehy eder. &Ouml;ğ&uuml;t almanız i&ccedil;in size b&ouml;yle &ouml;ğ&uuml;t verir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	İsl&acirc;m, ferdin toplum i&ccedil;inde erimesine ve kendini ona feda etmesine m&uuml;saade etmez. Liberal ve kapitalist toplumlarda olduğu gibi onu alabildiğine h&uuml;r ve bağımsız saymaz. Ona her şeyin sahibi ve maliki g&ouml;z&uuml; ile de bakmaz. Brahmanizm&rsquo;de olduğu gibi de M&uuml;sl&uuml;manlar arasında bir eşitsizliği kabul etmez ve herkesi kardeş olarak g&ouml;r&uuml;r.</p>\n\n<p>\n	&ldquo;M&uuml;minler ancak kardeştirler.&ldquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	M&uuml;sl&uuml;manlar arasındaki iman bağı, akrabalık bağından ve nesep bağından daha kuvvetlidir. Bu ayet yery&uuml;z&uuml;ndeki t&uuml;m M&uuml;sl&uuml;manları evrensel bir ailenin bireyleri olarak değerlendiriyor. Aile bireylerinin birbirine karşı &uuml;st&uuml;nl&uuml;k taslamaları da beklenemez zaten.</p>\n\n<p>\n	Yine eski Yunan&rsquo;da ve Roma&rsquo;da olduğu gibi yerli ve yabancı ayrımı veya idare edenlerle idare edilenler ikiliği yoktur. Fert, toplumun ve devletin yanında fakat onlardan ayrı ve bağımsız olarak vardır. İsl&acirc;m toplumunda b&uuml;t&uuml;nl&uuml;k h&acirc;kimdir. Ayrı sınıflar g&ouml;r&uuml;lmez.</p>\n\n<p>\n	&ldquo;Ey insanlar! Doğrusu biz sizi bir erkekle bir dişiden yarattık. Ve birbirinizle tanışmanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Muhakkak ki Allah yanında en değerli ve en &uuml;st&uuml;n&uuml;n&uuml;z O&rsquo;ndan en &ccedil;ok korkanınızdır. Ş&uuml;phesiz Allah bilendir, her şeyden haberdar olandır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	&Ouml;zelliklerimizin, milletlerimizin farklı olması, aramızda &ccedil;atışma olması i&ccedil;in değil, ortak m&uuml;kellefiyetleri y&uuml;klenmek, ortak ihtiya&ccedil;ları karşılamak i&ccedil;in gerekli yardımlaşmayı sağlamak amacıyladır.</p>\n\n<p>\n	Kuran&rsquo;da, İsl&acirc;m toplumunda bir anlaşmazlık olduğu zaman başvuru mercii olarak Allah Resul&uuml; ve masum imamlar g&ouml;sterilir:</p>\n\n<p>\n	&ldquo;Ey iman edenler! Allah&rsquo;a itaat edin, Peygambere itaat edin ve sizden olan emir sahibine itaat edin. Eğer herhangi bir şeyde anlaşmazlığa d&uuml;şerseniz; Allah&rsquo;a ve &acirc;hiret g&uuml;n&uuml;ne ger&ccedil;ekten inanıyorsanız, onu Allah ve Resul&uuml;ne arz edin. Bu, daha iyidir ve sonu&ccedil; bakımından da daha g&uuml;zeldir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	Ayrıca İsl&acirc;m dini, kul hakkı a&ccedil;ısından da sosyal hayata &ouml;nem vermektedir. Kul hakları, insanların bu d&uuml;nyadaki en b&uuml;y&uuml;k sermayeleri olarak kabul edilen mal ve can gibi madd&icirc; hakları ile namus, onur ve şeref gibi manev&icirc; hakları olarak kabul edilmekte olup, bunlara y&ouml;nelik her t&uuml;rl&uuml; haksız saldırı kul hakkını ihl&acirc;l olarak değerlendirilmektedir.</p>\n\n<p>\n	Allah, Kur&rsquo;an&rsquo;da insanların, birbirinin mallarını haksız bir şekilde yememeleri anlamında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bir de aranızda mallarınızı batıl sebeplerle yemeyin. İnsanların mallarından bir kısmını bile bile g&uuml;nah ile yemek i&ccedil;in, o malları h&acirc;kimlere r&uuml;şvet olarak vermeyin.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	Allah, kardeşinin malını haksız yere yemeyi, kendi malını haksız yere yemek gibi kabul etmiştir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n m&uuml;minler kardeştirler.</p>\n\n<p>\n	Kişinin manev&icirc; hakları ise, daha &ccedil;ok &ccedil;evresiyle ve i&ccedil;inde yaşadığı toplumla olan ilişkilerinden ortaya &ccedil;ıkan ve hukuken korunan onur, şeref, &ouml;zg&uuml;rl&uuml;k gibi madd&icirc; olmayan haklardır.</p>\n\n<p>\n	Bu anlamda insanların, manev&icirc; şahsiyetlerini zedeleyecek ve onlar hakkında haksız ithamlara sebep olacak tarzda yanlış zanlarda bulunmayı Kur&rsquo;an yasaklamaktadır:</p>\n\n<p>\n	&ldquo;Ey iman edenler! Zannın &ccedil;oğundan ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; zannın bir kısmı g&uuml;nahtır. Birbirinizin kusurunu araştırmayın. Biriniz diğerinizi arkasından &ccedil;ekiştirmesin. Biriniz, &ouml;lm&uuml;ş kardeşinin etini yemekten hoşlanır mı? İşte bundan tiksindiniz. O halde Allah&rsquo;tan korkun. Ş&uuml;phesiz Allah, t&ouml;vbeyi &ccedil;ok kabul edendir, &ccedil;ok esirgeyicidir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><strong><sup>[17]</sup></strong></sup></a></p>\n\n<p>\n	Zan, ihtimal &uuml;zere bir h&uuml;k&uuml;m olduğundan; bir kısmı hakka hi&ccedil; isabet etmez. Etmeyince de başkasının hakkına ait hususta o şekilde aleyhine h&uuml;k&uuml;m, b&uuml;htan, iftira ve bundan dolayı bir vebal olur. İnsanların hak ve h&uuml;rriyetleri korunmalı ve saygı g&ouml;rmelidir. Yaptıkları şeyin ger&ccedil;ek olup olmadığı tam olarak a&ccedil;ıklığa kavuşuncaya kadar muhakeme edilmemelidir. Zan, başkaları hakkında &ouml;nyargılı olup, k&ouml;t&uuml; d&uuml;ş&uuml;nmedir ve bu iki şekilde tasavvur edilebilir:</p>\n\n<p>\n	1- Allah&rsquo;a olan su-i zan ve &ouml;nyargı. Bir hadiste ş&ouml;yle ge&ccedil;er: &ldquo;Kim ge&ccedil;im korkusundan evlenmekten ka&ccedil;ıyorsa ger&ccedil;ekte Allah&rsquo;a karşı su-i zan etmiştir. B&ouml;yle kimse eğer tek yaşarsa Allah ge&ccedil;imini karşılayacağını kadir olduğu hayalindedir. Bu d&uuml;ş&uuml;nceye g&ouml;re eğer eşi olursa &ndash;haşa&ndash; Allah onun yaşamını devam ettirecek rızkı vermeyecek kudrettedir ki, bu Allah&rsquo;a karşı yapılmış bir su-i zandır ve yasaklanmıştır.&rdquo;</p>\n\n<p>\n	2- İnsanlara karşı yapılan &ouml;nyargı ve su-i zan.</p>\n\n<p>\n	3- İnsanın kendisine karşı su-i zanda bulunması ise &ouml;v&uuml;lm&uuml;şt&uuml;r. Zira insanın kendisine karşı bir su-i zannı olması gerekir. Yaptığı işleri kusurlu g&ouml;rmelidir. Hz. Ali (as) muttakilerin sıfatlarını a&ccedil;ıkladığı &ldquo;Hammam&rdquo; hutbesinde ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;Takvalı kimselerin &uuml;st&uuml;nl&uuml;kleri, kendilerine karşı su-i zanda bulunmalarıdır.&rdquo;</p>\n\n<p>\n	Kendisini kusursuz g&ouml;ren kimselerin hakikatte iman ve ilim nurları azdır. Az nur ile de insan bir şey g&ouml;remez. Eğer siz az bir ışık ile b&uuml;y&uuml;k bir sahneye girseniz, sahnede bulunan b&uuml;y&uuml;k eşyalardan başka bir şey g&ouml;remezsiniz. Ancak projekt&ouml;r gibi daha fazla ışığı olan bir ara&ccedil; ile sahneye girseniz, bir sigara ya da bir kibrit &ccedil;&ouml;p&uuml; de olsa fark edebilirsiniz.</p>\n\n<p>\n	Eğer birey kendisine karşı h&uuml;sn-i zannı olursa, asla bir gelişim i&ccedil;inde olamaz. B&ouml;yle bir kimse daima arkasında bıraktığı yollara bakıp da gururlanan kimse gibidir. Eğer &ouml;n&uuml;ne bakmış olsa, hen&uuml;z ulaşamadığı yolları g&ouml;r&uuml;r. Bu durumda ulaşamadığı yolların, gittiği yollardan ya daha fazla ya da o miktarda olduğunu anlayacaktır.</p>\n\n<p>\n	H&uuml;sn-i zan ifadesi, sadelik, &ccedil;abuk inanan ve şeytanın hilelerinden gaflette olmak anlamında değildir. İsl&acirc;m &uuml;mmeti asla yersiz h&uuml;sn-i zan ile gaflete ve avcıların eline d&uuml;ş&uuml;r&uuml;lmemelidir.</p>\n\n<p>\n	Hz. Peygamber&rsquo;in (saa) en son yolculuğunda Mekke&rsquo;de ş&ouml;yle buyurmuşlardır: &ldquo;Zilhicce ayı ve hac g&uuml;nleri nasıl muhterem ise; M&uuml;sl&uuml;manların kanı, malı ve izzeti muhteremdir.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	Rivayetlerde gıybet eden kimsenin ismi &ccedil;oğu kez şarap i&ccedil;en kimse ile birlikte zikredilmektedir. &ldquo;Herkim gıybet edip, şarap i&ccedil;iyorsa cennetten mahrum kalır.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	Rivayetlere g&ouml;re; &ldquo;Herkim din kardeşinin ayıplarını bir başkasına a&ccedil;arsa Allah da onun k&ouml;t&uuml;l&uuml;klerini aşik&acirc;r eder.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	Hz. Peygamber (saa) ş&ouml;yle buyurdular: &ldquo;Bir dirhem faiz, otuz altı zinadan daha k&ouml;t&uuml;d&uuml;r ve faizin en b&uuml;y&uuml;ğ&uuml;; M&uuml;sl&uuml;manların izzet ve şerefine karşı yapılmış olanıdır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	Allah, İsra suresinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Hakkında kesin bilgi sahibi olmadığın şeyin peşine d&uuml;şme. &Ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalp bunların hepsi ondan sorumludur.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	Buna g&ouml;re biz s&ouml;ylenilen her s&ouml;z&uuml; dinleyip, ona uyma hakkına sahip değiliz.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Dolayısıyla M&uuml;sl&uuml;manlar, kardeşleri hakkında konuşurken yahut konuşulanları dinlerken daha dikkatli olmak durumundadırlar. Doğruluğuna emin olmadıkları bir konuda kardeşini rencide edici bir tarzda konuşmamalıdırlar. &Ccedil;&uuml;nk&uuml; bu t&uuml;r mesnetsiz konuşmalar bu d&uuml;nyada d&uuml;şmanlığa ve toplumsal huzuru bozmaya sebep olduğu gibi &acirc;hirette de kul hakkı kapsamına girdiği i&ccedil;in kişiye vebal y&uuml;klemektedir.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da İnsanın Olumsuz Sosyal &Ouml;zellikleri</p>\n\n<p>\n	Kur&rsquo;an, daha sık olarak insanın bir şeye y&ouml;nelmesiyle Allah&rsquo;ın o kimseyi o y&ouml;nde başarıya ulaştırdığını belirtmektedir. İnsan hangi y&ouml;nde &ccedil;aba harcarsa Allah onu o y&ouml;ne sevk eder. İnsanın &ccedil;abası olmadan Allah&rsquo;ın onu g&uuml;naha meylettirmesi O&rsquo;nun adalet ilkesiyle bağdaşmaz.</p>\n\n<p>\n	İnsan, benliğinde bulunan bu kuvvetleri d&uuml;nyada gerektiği gibi, gerektiği yerde, gerektiği zamanda ve gerektiği kadar kullanmak ve bunların fazla ve aşırı taraflarını d&uuml;nyadan ayrılmadan İsl&acirc;m&rsquo;ın prensiplerine uygun şekilde terbiye etmek ihtiyacındadır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın yetiştirmek istediği insan, melekleşme s&uuml;recine katılan varlık değil, insan-ı k&acirc;mil &ouml;zellikleriyle davranan erdemli varlıktır. Bu sebeple İsl&acirc;m mektebi, insanın acelecilik y&ouml;n&uuml;n&uuml; teenni ile, nank&ouml;rl&uuml;k y&ouml;n&uuml;n&uuml; teşekk&uuml;rle, zorbalık y&ouml;n&uuml;n&uuml; adaletle, cimrilik y&ouml;n&uuml;n&uuml; c&ouml;mertlikle, cahillik y&ouml;n&uuml;n&uuml; bilgelikle, kibir y&ouml;n&uuml;n&uuml; m&uuml;tevazi olmakla tedavi ve tezkiye etmek ister.</p>\n\n<p>\n	<strong>Kur&rsquo;an&rsquo;ın beğenmediği ve tedavi etmek istediği insanda bulunan bir takım toplumsal ve sosyal &ouml;zellikler ise ş&ouml;yledir:</strong></p>\n\n<p>\n	<strong>1. Hırslı</strong></p>\n\n<p>\n	İnsanın hırslı olması, bu d&uuml;nyanın ge&ccedil;ici nimetlerine aşırı derecede bağlanması ve onlara dalarak t&uuml;m benliğini orada bırakması demektir. Yani kalbini, beynini, bu ge&ccedil;ici nimetlerin esiri etmesidir.</p>\n\n<p>\n	İnsanın bu &ouml;zelliğini Allah, Kur&rsquo;an&rsquo;da şu şekilde ortaya koyar:</p>\n\n<p>\n	&ldquo;Ger&ccedil;ekten insan; hırsına d&uuml;şk&uuml;n yaratılmıştır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n<p>\n	İmam Sadık (as) der ki: &ldquo;G&ouml;kte vahyin indiği yerde ş&ouml;yle yazılıdır: &Acirc;demoğlunun iki vadisi olsa ve bu iki vadiden altın ve g&uuml;m&uuml;ş aksa, bunlara il&acirc;veten bir &uuml;&ccedil;&uuml;nc&uuml; vadinin de olmasını ister. Ey &Acirc;demoğlu! Ş&uuml;phe yok ki, senin karnın denizlerden bir deniz ve vadilerden bir vadidir. Onu topraktan başka bir şey dolduramaz.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<p>\n	İnsan tatminsiz yaratılmıştır. Yani insan kendisini aynı derecede hem verimli başarılara hem de kronik memnuniyetsizlik ve hayal kırıklıklarına s&uuml;r&uuml;kleyen bir i&ccedil; tatminsizlik ile donatılmıştır. Hoşuna gitmeyen bir şey başına geldiği zaman hemen sızlanır, kendisine bir hayır dokunduğunda ise onu insanlardan esirger. Her şeyi kendi menfaati doğrultusunda yorumlar. Başkasının da faydalanmasını aklına getirmez.</p>\n\n<p>\n	Hırs, doymak bilmeyen bir a&ccedil;lık, sınırsız bir tatminsizlik durumudur. Hırslı kişi yalnızca hırs duyduğu şey i&ccedil;in yaşamaya başlar ve &ccedil;oğunlukla bu uğurda &ccedil;ekinmeden herkese zarar verebilir. Hırsın iyiye ya da k&ouml;t&uuml;ye kullanılmasına g&ouml;re iyi veya k&ouml;t&uuml; olarak değerlendirilmelidir. Yerilen hırs, ahiret hırsı değil, bu d&uuml;nyaya y&ouml;nelik hırstır.</p>\n\n<p>\n	Emiru&rsquo;l-M&uuml;&rsquo;minin (as), oğlu İmam Hasan&rsquo;a (as) vasiyet ederken ş&ouml;yle buyurur: &ldquo;Şunu kesin olarak bil ki sen arzuna erişemezsin, senin i&ccedil;in belirlenen yaşama s&uuml;resinin &ouml;tesine ge&ccedil;emezsin. Sen şu anda senden &ouml;nce yaşamış olanların ge&ccedil;tikleri yolda y&uuml;r&uuml;yorsun. &Ouml;yleyse isteklerini kıs, kazan&ccedil;ta mutedil ol. &Ccedil;&uuml;nk&uuml; nice istekler var ki, savaşa d&ouml;n&uuml;ş&uuml;r. Kaldı ki, her talep eden rızıklanmaz ve her mutedil davranan da mahrum olmaz.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n<p>\n	<strong>2. Cimri</strong></p>\n\n<p>\n	Cimrilik i&ccedil;in kullanılan iki kelime; &ldquo;şuhh&rdquo; ve &ldquo;buhl&rdquo;dur. Şuhh; M&uuml;min birinin malını zulmederek almak demektir. Buhl ise, kendi malını başkasına vermemek demektir.</p>\n\n<p>\n	Cimrilik, malın harcanması harcanmamasından daha &ouml;nemli olduğu yerde malı tutup harcamamaktır. Başkasına malından vermek, her zaman hayır olarak değerlendirilmez. Verdiğimiz mal, g&uuml;nah yolunda kullanılacaksa, malı vermemek daha iyidir. Kişiye i&ccedil;ki almak i&ccedil;in mal verilmez.</p>\n\n<p>\n	Y&uuml;ce Allah Kur&rsquo;an&rsquo;da insandaki cimrilik hastalığını şu şekilde dile getirmektedir:</p>\n\n<p>\n	&ldquo;Kendisine hayır dokundu mu cimrilik eder.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<p>\n	Malı &ccedil;ok olduğunda, elinde olanı insanlardan esirger. Onu Allah yolunda infak etmez, Allah&rsquo;ın malındaki hakkını &ouml;demez, malı aşırı derecede sahiplenir, insanlara vermez.</p>\n\n<p>\n	Yine Allah insandaki mal sevgisinin, &uuml;st seviyede olduğunu haber vermektedir:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&ldquo;Malı aşırı bi&ccedil;imde seviyorsunuz.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<p>\n	Bu konu hakkında İmam Zeyn&rsquo;ul Abidin (as) ş&ouml;yle buyurmuştur: &ldquo;Ben, kardeşlerimden birini g&ouml;r&uuml;nce kendisi i&ccedil;in Allah&rsquo;tan cenneti istediğim halde, dinar ve dirhem hususunda kendisine cimrilik etmek ve kıyamet g&uuml;n&uuml; bana, &ldquo;Cennet senin olsaydı ş&uuml;phesiz cennet hususunda daha cimri, daha cimri, daha cimri olurdun.&rdquo; denilmesi hususunda Rabbimden hay&acirc; ederim&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a></p>\n\n<p>\n	<strong>3. Sabırsız</strong></p>\n\n<p>\n	İnsanın sabırsız olması, yani en ufak bir sıkıntı g&ouml;rd&uuml;ğ&uuml; zaman hemen sızlanması, bel&acirc;lara, sıkıntılara tahamm&uuml;l edememesi demektir.</p>\n\n<p>\n	Y&uuml;ce Allah, Kur&rsquo;an&rsquo;da insanın bu &ouml;zelliğini ş&ouml;yle dile getirmektedir:</p>\n\n<p>\n	&ldquo;Kendisine fenalık dokunduğunda sızlanır, feryat eder.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	Malı azalıp, fakir d&uuml;şt&uuml;ğ&uuml;nde feryat eder, sabredemez, &ccedil;ok sızlanır ve b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;ye kapılır.</p>\n\n<p>\n	İnsana bir ağrı, sıkıntı, yoksulluk, hastalık gibi bir acı dokundu mu kıvranır, sızlanır, feryat eder, dayanamaz ve başkalarından medet bekler. Sabredersem Allah bana m&uuml;k&acirc;fat verir d&uuml;ş&uuml;ncesi aklına gelmez. Sadece başına gelen sıkıntıyı d&uuml;ş&uuml;n&uuml;r. Aklı başka şeylere &ccedil;alışmaz hale gelir.</p>\n\n<p>\n	İmam Ali (as) ş&ouml;yle buyurmuştur: &ldquo;Eğer sabredersen, Allah&rsquo;ın senin hakkındaki takdir ettiği şeyler uygulanır ve sen sevap elde edersin. Eğer sabretmezsen yine de Allah&rsquo;ın senin hakkındaki şeyleri uygulanır ve sen g&uuml;nahk&acirc;r olursun.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<p>\n	<strong>4. Nank&ouml;r</strong></p>\n\n<p>\n	Y&uuml;ce Allah yarattıkları i&ccedil;erisinde en &ccedil;ok insana değer vermiştir. K&acirc;inattaki her şey bir nevi insanın var olmasından dolayı vardır. Her şey insanın hizmetine sunulmuştur. İnsan, k&acirc;inattaki her şeyi kendi rahatı ve mutluluğu i&ccedil;in kullanmaktadır. Fakat insanların &ccedil;oğu Allah&rsquo;ın bunca nimetine karşılık nank&ouml;rl&uuml;k etmektedir.</p>\n\n<p>\n	Bunu Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Size hayat veren O&rsquo;dur sonra sizi &ouml;ld&uuml;r&uuml;r sonra sizi yine diriltir. Ger&ccedil;ekten insan &ccedil;ok nank&ouml;rd&uuml;r.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a></p>\n\n<p>\n	&Acirc;demoğlu, Allah onu g&uuml;zel bir şekilde yaratıp, yery&uuml;z&uuml;ndeki her şeyi onun emrine verdiği halde başka il&acirc;hlar edinip, kulluğu yalnız O&rsquo;na yapmayı terk etmekle O&rsquo;na nank&ouml;rl&uuml;k etmiştir. İnsan, nimetleri b&uuml;t&uuml;n a&ccedil;ıklığına rağmen ink&acirc;r eder. Yine insan, peygamberlerin getirdiği ger&ccedil;eği a&ccedil;ık bir şekilde g&ouml;rd&uuml;ğ&uuml; halde onu reddeder.</p>\n\n<p>\n	İnsan, Allah&rsquo;ın nimetlerine karşı nank&ouml;rd&uuml;r. Allah&rsquo;ın insana verdiği nimetler saymakla bitmez. Başka hi&ccedil;bir şeyi d&uuml;ş&uuml;nmesek bile insanın sahip olduğu beden yapısı, zek&acirc;sı, aklı onun i&ccedil;in en b&uuml;y&uuml;k nimettir. Bu nimetleri Allah&rsquo;ın razı olduğu şeylerde kullanırsa O&rsquo;na ş&uuml;kretmiş, rızasına aykırı yerlerde kullanırsa nank&ouml;rl&uuml;k etmiş olur.</p>\n\n<p>\n	&ldquo;De ki: &ldquo;S&ouml;yleyin bakalım, eğer Allah kulaklarınızı ve g&ouml;zlerinizi alır da kalplerinize m&uuml;h&uuml;r vurursa, Allah&rsquo;tan başka onları size getirecek tanrı kimdir?&rdquo;. Dikkat et, ayetlerimizi nasıl t&uuml;rl&uuml; t&uuml;rl&uuml; a&ccedil;ıklıyoruz, sonra da onlar y&uuml;z &ccedil;eviriyorlar?&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n<p>\n	Biz onlara, bunca deliller, uyarılar, ibretler ortaya koyduğumuz halde, yine de &ouml;ğ&uuml;t almıyorlar. Allah&rsquo;a karşı nank&ouml;rl&uuml;k; O&rsquo;nun insanlar i&ccedil;in koymuş olduğu kurallara g&ouml;re bir hayat yaşamamak demektir. Emrettiği şeyleri yapmamak; yasakladığı şeyleri yapmak demektir.</p>\n\n<p>\n	<strong>5. Tartışmacı</strong></p>\n\n<p>\n	Bazı insanlar tartışmayı &ccedil;ok sever. Hele ki kendisini g&uuml;&ccedil;l&uuml; hissettiği bir konu olduğu zaman onu durduramazsınız. &Ouml;n&uuml;ne ne gelirse ezip ge&ccedil;er. Rakibi kendisinden &ouml;ne ge&ccedil;tiği zaman k&ouml;p&uuml;rmeye başlar. Eğer altta kalmaya devam ederse s&ouml;ylediği kelimeler daha da seviyesizleşir, biraz daha ileri giderse k&uuml;f&uuml;r etmeye başlar.</p>\n\n<p>\n	Y&uuml;ce Allah, Kuran&rsquo;da insanın bu tartışmacı niteliğinin ş&ouml;yle dile getirmektedir:</p>\n\n<p>\n	&ldquo;Andolsun ki, ger&ccedil;ekten Biz bu Kuran&rsquo;da insanlara ibret olacak her t&uuml;rl&uuml; misali tekrar tekrar a&ccedil;ıklamışızdır. İnsan ise her şeyden &ccedil;ok m&uuml;cadelecidir.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a></p>\n\n<p>\n	<strong>6. Zalim</strong></p>\n\n<p>\n	Y&uuml;ce Allah, Kur&rsquo;an&rsquo;da; &ldquo;Evet Biz, o emaneti g&ouml;klere, yere ve dağlara sunduk da onlar onu y&uuml;klenmeye yanaşmadılar ve ondan korktular da onu insan y&uuml;klendi. O, ger&ccedil;ekten &ccedil;ok zalim, &ccedil;ok cahildir&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a> buyurmaktadır.</p>\n\n<p>\n	En b&uuml;y&uuml;k zul&uuml;m elbette ki kulun Rabbinin h&uuml;k&uuml;mlerine karşı gelmesidir. Rabbine karşı zalimce davranan insandan diğer insanlara k&ouml;t&uuml; davranması daha fazla beklenir. İnsanların &ccedil;oğunu yanlış hareket etmekten alıkoyan şey korkudur. Bu nedenle insanın kalbindeki Allah korkusu yok olduğu zaman artık o, tehlikeli, tehlikeli olmasına rağmen insanların arasına salıverilmiş bir hayvandan daha zararlı bir hale gelir. &Ouml;n&uuml;ne gelen her şeyi yok eden bir sele d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Allah kendisi hakkında haksız ithamlarda bulunanları, zalimler olarak nitelemektedir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a iftira ederek yalan uydurandan veya ayetlerini yalanlayandan daha zalim kim olabilir? Hi&ccedil; ş&uuml;phe yok ki zalimler kurtuluşa eremezler.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n<p>\n	<strong>7. Zayıf</strong></p>\n\n<p>\n	İnsan, hem kişilik olarak hem de azmi, kararlılığı y&ouml;n&uuml;nden zayıf yaratılmıştır. İnsanın bu &ouml;zelliğini Kur&rsquo;an&rsquo;da şu şekilde anlatılmaktadır:</p>\n\n<p>\n	&ldquo;Allah, sizin (y&uuml;k&uuml;n&uuml;z&uuml;) hafifletmek ister; insan zaten zayıf olarak yaratılmıştır.&rdquo; <a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	İnsanlar, kadınlara sabretme konusunda, hevaya muhalefet, sıkıntılara katlanma hususunda ve bir de yaratılışlarında zayıftırlar.</p>\n\n<p>\n	İnsanın sadece bedeni değil iradesi de zayıftır. S&uuml;rekli teredd&uuml;tler yaşar. Neye nasıl karar vereceğini bazen bilmez hale gelir. Kendi adına kararlar vermesi i&ccedil;in psikologlara gider. Bu şekilde kendine y&ouml;n vermeye &ccedil;alışır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın insanın ahl&acirc;k&icirc; zayıflığından bahsettiği pek &ccedil;ok yerde, bundan iman edenler ve doğru yolda olanlar istisna edilmiştir. Doğuştaki fıtr&icirc; zayıflık daha sonra değiştirilemez değildir. İnsan Allah&rsquo;ın g&ouml;nderdiği hidayeti kabul eder ve kendi nefsini ıslah i&ccedil;in bilfiil gayret g&ouml;sterirse o zaman bu zayıflığını tedavi edebilir.</p>\n\n<p>\n	İmam Sadık (as) ş&ouml;yle buyurmuştur: &ldquo;Miskin &Acirc;demoğlu! Eceli gizli, hastalıkları &ouml;rt&uuml;l&uuml;, ameli mahfuzdur. Bir sivrisinek incitir, (boğazına tıkanan) bir damla &ouml;ld&uuml;r&uuml;r, bir ter kokutur!&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n<p>\n	<strong>8. Cahil</strong></p>\n\n<p>\n	Bir şeyin &ouml;ğrenilmesi gerektiğini bilen kimse, bilgi sahibi olur. İnsanın bilmediğini bilmesi de ilimdir. İnsanın bilmediğini bilerek &ouml;ğrenmesi de ilim sayılır.</p>\n\n<p>\n	&ldquo;&hellip;İnsan ger&ccedil;ekten &ccedil;ok zalim, &ccedil;ok cahildir&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a> buyuran Allah, insanın cahil olduğunu g&ouml;zler &ouml;n&uuml;ne seriyor. İnsanların &ccedil;oğu, fıtratlarının gereği olarak amel etmedikleri i&ccedil;in cahildirler. Kendi sınırlarını bilmeme noktasında da cahildirler.</p>\n\n<p>\n	<strong>Kuran&rsquo;da İnsanın Olumlu Sosyal &Ouml;zellikleri</strong></p>\n\n<p>\n	<strong>1. &Ouml;fkeyi Yenmek</strong></p>\n\n<p>\n	&Ouml;fkeyi yenmek, zarar g&ouml;rd&uuml;ğ&uuml; kimselere karşı kudreti bulunduğu halde intikama kalkışmamak ve hatta hoş olmayan bir hal g&ouml;stermeyip, hazmetmek ve sabretmektir. Bu hususta Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;O (Allah&rsquo;tan hakkıyla korka)nlar, bollukta ve darlıkta Allah i&ccedil;in harcarlar, &ouml;fkelerini yutarlar, insanları affederler. Allah iyilik edenleri sever.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a></p>\n\n<p>\n	İmam Sadık (as), kendisine, &ldquo;Bana &ouml;ğ&uuml;t alacağım bir &ouml;ğ&uuml;t ver&rdquo; diyen Abdule&rsquo;la&rsquo;ya ş&ouml;yle buyurmuştur: &ldquo;Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n (saa) huzuruna vardı ve ş&ouml;yle arz etti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Bana &ouml;ğ&uuml;t alabileceğim bir nasihatte bulun.&rdquo; Peygamber ona ş&ouml;yle buyurdu: &ldquo;Git ve &ouml;fkelenme&rdquo; O şahıs s&ouml;z&uuml;n&uuml; tekrarladı. Peygamber de ona yine ş&ouml;yle buyurdu: &ldquo;Git ve &ouml;fkelenme&rdquo; Bu soru ve cevap tam &uuml;&ccedil; defa tekrarlandı.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n<p>\n	Gazap, organlarda istemsiz olarak ortaya &ccedil;ıkan bir durumdur. Gayz ise b&ouml;yle değildir. O isteğe bağlıdır. Gazap Allah&rsquo;a isnat edilebilir ama gayz isnad edilmez. Ayette ge&ccedil;en durum ise, insanların, i&ccedil;lerinde dolan &ouml;fkeyi yenip, intikam almaktan vazge&ccedil;meleridir, i&ccedil;leri &ouml;fkeyle dolduğu, onu da uygulama imk&acirc;nları olduğu halde hayata ge&ccedil;irmemeleridir.</p>\n\n<p>\n	İmam Ali (as), Mısır&rsquo;a vali olarak tayin ettiğinde Malik Eşter&rsquo;e yazmış olduğu mektubunda ş&ouml;yle buyurmuştur: &ldquo;&hellip;&Ouml;fkeni yen, kendine sahip ol, kimseye el kaldırma, k&ouml;t&uuml; s&ouml;z s&ouml;yleme. Bu hallerde sakinleşip iradeni kullanabilmen i&ccedil;in acele etmekten ka&ccedil;ın ve &ouml;fkeni dindir. Bunlardan birisi sende meydana geldiğinde g&ouml;z&uuml;n&uuml; g&ouml;ky&uuml;z&uuml;ne doğru (kaldır) ki sakinleşesin ve iradene sahip olasın. Bunları, Rabbine ulaşacağını kalbine iyice yerleştirmeden uygulayamazsın&hellip;&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a></p>\n\n<p>\n	Akıl sahibi insanlar toleranslı davranırlar, &ouml;fkelerini yutarlar. &Ouml;fkenin ve saldırganlığın bulunduğu yerde aklın kenara itildiği acı bir ger&ccedil;ektir. İnsan bazen &ouml;fkelenir ve hın&ccedil; duyar. &Ouml;&ccedil; almanın en g&uuml;zel bi&ccedil;imi, k&ouml;t&uuml;l&uuml;k yapanlara benzemeyerek k&ouml;t&uuml;l&uuml;ğe karşı iyilik yapmaktır. Ama b&ouml;yle aşağılık insanlara da bir şekilde engel olmak gerekir.</p>\n\n<p>\n	İmam Sadık (as) ş&ouml;yle buyurmuştur: &ldquo;Her kim istediği taktirde uygulamaya ge&ccedil;irebildiği &ouml;fkesini yenerse, Allah kıyamet g&uuml;n&uuml; kalbini kendinden hoşnutluk ile doldurur.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a></p>\n\n<p>\n	<strong>2. İnsanları Affetmek</strong></p>\n\n<p>\n	Affetmek, insan i&ccedil;in erdemli bir harekettir. Bunu başarabilen insanların sayısı ise son derece azdır. Affetmeyi bilmek affedilmeyi hak etmek anlamına da gelir. Bu hususta Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Her kim de sabreder ve kusuru bağışlarsa, işte bu elbette azmedilecek işlerdendir.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a></p>\n\n<p>\n	Kendisine yapılan k&ouml;t&uuml;l&uuml;ğ&uuml; affeden kişi i&ccedil;in Allah rızası ve bol sevap vardır. Allah&rsquo;a itaatte &ccedil;ekilen sıkıntı fazla ise, verilecek sevap da o oranda artacaktır.</p>\n\n<p>\n	Affetmek insanın b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;sterir. İnsan ne kadar &ccedil;ok affedici olursa affettiği insanların g&ouml;z&uuml;nde değeri o kadar artar. Affettiği kişi, ne kadar yanlış bir harekette bulunduğunu fark eder ve aynı yanlışı tekrar etmez.</p>\n\n<p>\n	Hz. Musa, &ldquo;Ya Rabbi, senin indinde en aziz kimdir?&rdquo; diye sordu. Y&uuml;ce Allah da, &ldquo;İntikam almaya g&uuml;c&uuml; yeterken affedendir&rdquo; buyurdu.</p>\n\n<p>\n	<strong>3. İnsanların Arasını D&uuml;zeltmek</strong></p>\n\n<p>\n	M&uuml;sl&uuml;manlar arasında kardeşlik ve saygı temeline dayalı bir toplumun kurulması i&ccedil;in, aralarında herhangi bir k&uuml;sl&uuml;ğ&uuml;n, dargınlığın olmaması gerekir. M&uuml;sl&uuml;manlar, bu toplumu birlikte kuracaklardır. Bazılarının bu g&ouml;reve katılamıyor olması, o toplumda aksaklıkların meydana gelmesine sebep olacaktır.</p>\n\n<p>\n	İnsanların arasının d&uuml;zeltilmesiyle ilgili bir&ccedil;ok ayeti kerime vardır. Bunlardan birinde Allah, ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bir sadaka vermeyi yahut iyilik yapmayı veyahut da insanlar arasını d&uuml;zeltmeyi emreden (ler)inki hari&ccedil;, onların aralarındaki gizli gizli konuşmalarının &ccedil;oğunda hi&ccedil;bir hayır yoktur.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a></p>\n\n<p>\n	İnsanların arasını d&uuml;zeltmek, sağlıklı bir toplum kurmanın en &ouml;nemli aşamalarından biridir. Birbirinden manen uzak insanların bulunduğu toplumda huzur ortamını tesis etmek olduk&ccedil;a zordur.</p>\n\n<p>\n	Toplumu oluşturan fertler, kendileriyle barışık olurlarsa, diğer insanlarla daha kolay barışı temin edebilirler. Bunun i&ccedil;inde &ouml;ncelikle, toplumdaki fertlerin, kendi i&ccedil;lerinde sağlam ve b&uuml;t&uuml;nc&uuml;l bir kişiliğe sahip olmaları gerekir. Kendi i&ccedil;erisinde b&uuml;t&uuml;nl&uuml;ğ&uuml; sağlayamayan bir kişiden, toplumsal b&uuml;t&uuml;nl&uuml;ğ&uuml; sağlaması beklenemez.</p>\n\n<p>\n	<strong>4. Emri Bi&rsquo;l-Maruf ve Nehyi Ani&rsquo;l-M&uuml;nker</strong></p>\n\n<p>\n	Bu prensip İsl&acirc;m toplumunun g&uuml;zel vasıflarını koruyan en &ouml;nemli niteliklerinden biridir. Ma&rsquo;rufu emir, ferdi ve toplumu mutlu kılacak g&uuml;zel şeylerin yapılamasını istemek; m&uuml;nkerden men de; ferdi ve toplumu bozacak, mutsuz edecek her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;kten insanları men etmeye &ccedil;alışmaktır.</p>\n\n<p>\n	Toplum d&uuml;zeninin korunması i&ccedil;in herkes kendi &ouml;l&ccedil;&uuml;s&uuml;nce ve g&uuml;c&uuml; oranında iyiliği emir, k&ouml;t&uuml;l&uuml;kten men etmeye &ccedil;alışmalıdır. B&ouml;ylece toplum sağlıklı bir yapıya kavuşur ve gelişme, ilerleme imk&acirc;nına sahip olabilir. Aksi takdirde, dağınıklık, başıboşluk h&acirc;kim olup, d&uuml;şmanlık &ouml;n pl&acirc;na &ccedil;ıkar, toplumun b&uuml;t&uuml;n kurum ve kuruluşlarında bozulma g&ouml;r&uuml;l&uuml;r ve toplum b&ouml;ylece acze d&uuml;şer. İşler y&uuml;r&uuml;mez.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a></p>\n\n<p>\n	İyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırmak, İbrahimi dinlerin hepsinde konu edilmiş, b&uuml;t&uuml;n peygamberler, resuller, imamlar ve salih m&uuml;minler tarafından uygulanması istenilmiştir. Bu Allah tarafından yapılması istenen diğer emirler gibi değildir, bir&ccedil;ok mesele i&ccedil;in &ouml;l&ccedil;&uuml; ve peygamberlerin g&ouml;nderiliş sebebidir. Zira i&ccedil;erisinde bulunduğumuz bu madde &acirc;lemi iyiliklerle k&ouml;t&uuml;l&uuml;klerin, hakla batılın, karanlıkla aydınlığın, g&uuml;zel sıfatlarla k&ouml;t&uuml; sıfatların i&ccedil; i&ccedil;e, bazen ayırt edilemeyecek kadar karışık olduğu bir yerdir. &Ouml;yle ki, &ccedil;oğu zaman insan neyin iyi ve neyin k&ouml;t&uuml; olduğunu ayırt edemez duruma gelir, g&uuml;zellikle k&ouml;t&uuml;l&uuml;ğ&uuml; birbirinden ayırıp sonrasında ona g&ouml;re davranmak &ccedil;ok zor bir hal alır.</p>\n\n<p>\n	İşte bu esnada; hikmet sahibi, kullarını seven ve onların kemale ulaşmasını isteyen y&uuml;ce Allah, peygamberler g&ouml;nderir. Sırf insanlığa neyin iyi ve neyin k&ouml;t&uuml; olduğunu anlatmaları i&ccedil;in. B&uuml;t&uuml;n il&acirc;h&icirc; dinler; insanlara neyin iyi neyin k&ouml;t&uuml;, hangi işin karanlığa hangi işin aydınlığa g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml; ve nelerin faydalı nelerin zararlı olduğunu g&ouml;sterdikten sonra, insandan iyilikleri yapıp k&ouml;t&uuml;l&uuml;klerden uzak durmalarını istemektedir. Buna Allah&rsquo;ın insanı hidayet etmesi diyoruz, işte Allah doğru yolu kullarına b&ouml;yle g&ouml;sterir.</p>\n\n<p>\n	Y&uuml;ce Allah, Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde m&uuml;minlerden ilk &ouml;nce iyiliği emredip, k&ouml;t&uuml;l&uuml;kten sakındırmayı, daha sonra namaz kılmalarını, zek&acirc;t vermelerini, Allah&rsquo;a ve Resul&uuml;ne itaat etmelerini istemektedir.</p>\n\n<p>\n	&ldquo;Erkek ve kadın b&uuml;t&uuml;n m&uuml;minler birbirlerinin dostları ve velileridirler. İyiliği emrederler, k&ouml;t&uuml;l&uuml;kten vazge&ccedil;irirler, namazı kılarlar, zek&acirc;tı verirler, Allah&rsquo;a ve Resul&uuml;ne itaat ederler. İşte bunları Allah rahmetiyle yargılayacaktır. &Ccedil;&uuml;nk&uuml; Allah azizdir, h&acirc;k&icirc;mdir.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a></p>\n\n<p>\n	Resulullah (saa) bu vazifenin &ouml;nemini ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Kim iyiliği emredip, k&ouml;t&uuml;l&uuml;kten sakındırırsa Allah&rsquo;ın, Allah&rsquo;ın kitabının ve Allah&rsquo;ın Resul&uuml;&rsquo;n&uuml;n yery&uuml;z&uuml;nde ki halifesidir.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a></p>\n\n<p>\n	İmam Bakır (as) nakledilen bir hadiste buyuruyor ki: &ldquo;İyiliği emredip, k&ouml;t&uuml;l&uuml;kten sakındırmak, peygamberlerin yoludur, salih ve iyi insanların en &ouml;nemli programıdır. Diğer farzlar bu farzın uygulanmasına bağlıdır, yollar ancak bu emri yerine getirmekle g&uuml;venli olur. Alışverişlerinizdeki hel&acirc;lık bununladır. Bilin ki, iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırdığınız s&uuml;rece d&uuml;şmanlarınız insaflı olacaktır&hellip; İşleriniz bir d&uuml;zene girecektir.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a></p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Adler, Alflred, İnsanı Tanıma Sanatı, &ccedil;ev. Kamuran Şipal, İstanbul, 1997.</p>\n\n<p>\n	Amuli, Cevad, Tesnim-Tefsiri Kuran-ı Kerim, İsra, Kum,2001.</p>\n\n<p>\n	Carrel, Alexis, İnsan Denen Me&ccedil;hul, &ccedil;ev. Refik &Ouml;zdek, İstanbul, 1998.</p>\n\n<p>\n	Doğan, Mehmet, B&uuml;y&uuml;k T&uuml;rk&ccedil;e S&ouml;zl&uuml;k, İstanbul, 1996.</p>\n\n<p>\n	el-İsfah&acirc;n&icirc;, Ragıp, el-M&uuml;fredat fi Gar&icirc;bu&rsquo;I- Kur&rsquo;&acirc;n, Beyrut, 1998.</p>\n\n<p>\n	er-R&acirc;z&icirc;, Fahruddin, et-Tefs&icirc;ru&rsquo;l-Keb&icirc;r, Dar&rsquo;ul Kutub-il İlmiye, Tahran.</p>\n\n<p>\n	et-Taber&icirc;, Ebu Cafer, Tefs&icirc;ru&rsquo;t-Taber&icirc;, Beyrut, 1994.</p>\n\n<p>\n	İbn-i Manzur, Lis&acirc;n&uuml;&rsquo;l-Arab, Dar-u Sadr, Beyrut.</p>\n\n<p>\n	Suyuti, Celalettin, el-Durr&rsquo;ul Mensur, Haleb&icirc; baskı, Mısır.</p>\n\n<p>\n	Şeriati, Ali, Ali, &ccedil;ev. Alptekin Dursunoğlu, S&ouml;ylem, İstanbul, 2003.</p>\n\n<p>\n	Şeriati, Ali, İslam Sosyolojisi, &ccedil;ev. Kenan S&ouml;kmen, İstanbul, 1993.</p>\n\n<p>\n	Şirazi, Mekarim, Tefsir-i Numune, Kum,1996.</p>\n\n<p>\n	Tabatabai, Allame, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, Beyrut 1997.</p>\n\n<p>\n	Yezdi, Muhammed Taki Misbah, Maarif-i Kur&rsquo;an, İmam Humeyni, Kum,1994.</p>\n\n<p>\n	Zamahşeri, Carullah, el-Keşşaf, Daru&rsquo;l Marife, Beyrut.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Terbiyeci Dini, Muhammed Davud&icirc;, s,29.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa/140</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meheccet&rsquo;ul-Beyza, c:8,s: 160</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Han&ccedil;erlioğlu, Felsefe Ansiklopedisi, c.4,s.344.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kızıl&ccedil;elik, A&ccedil;ıklamalı Sosyoloji Terimleri S&ouml;zl&uuml;ğ&uuml;, s.376.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara/27</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El K&acirc;fi, s. 157/30</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Emali&rsquo;el-Seduk, 174/9</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Bihar, 74/100/50</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kutub, İnsan Psikolojisi &Uuml;zerine Et&uuml;dler, s.172.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabatabai, el Mizan f&icirc; Tefsiri&rsquo;l-Kur&rsquo;an,</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl/90</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hucurat/12</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hucurat/13</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/59</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara/188</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hucurat/12</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh&rsquo;u Nehcu&rsquo;l Belağa, İbn-u Ebi&rsquo;l Hadid, c9, s.62</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.72, s.260</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhaccetu&rsquo;l Beyda, c.5, s.252</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Ebu Davud, c.2, s.568</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra/36</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıraati, Degaiyigi Ba Kuran</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsfehan&icirc;, İnsan, s.177.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Me&acirc;ric/19</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Vafi, c.3, s.154</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&uuml;&rsquo;l-Belağa</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Me&acirc;ric/21</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fecr/20</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Musaddekat&rsquo;ul- İhvan, 169/1</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Me&acirc;ric/20</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cami&rsquo;ul-Ahbar, 316/882</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hac/22 ve 66</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam/46</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kehf/54</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab/72</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam/21</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/28</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-u Nehc&rsquo;ul Belağa İbn-i Ebi&rsquo;l Hadid, 20/62</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab/72</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali İmran/134</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Kafi, 2/303/5</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&rsquo;&uuml;l-Belağa, 53. mektup; Tuhef&rsquo;ul Ukul, 148</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; El Bihar, 71/411/25</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ş&ucirc;ra/43</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/114</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabatabai, el M&icirc;z&acirc;n f&icirc; Tefs&icirc;ri&rsquo;l-Kuran, c.6,s.163.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; T&ouml;vbe, 71.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizan&rsquo;&uuml;l Hikme, c:4,s:80.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul-i K&acirc;fi, c:5,s:55.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Kur’an’da  Sosyal İnsanın Özellikleri','','publish','closed','open','','kuranda-sosyal-insanin-ozellikleri','','','2020-05-08 13:18:38','2020-05-08 10:18:38','',0,'http://islamex.com/?p=3002',0,'post','',0),(3003,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p dir=\"LTR\">\n	Kur&rsquo;an-ı Kerim d&uuml;ş&uuml;nce, kanun ve değerler kaynağıdır... Kur&rsquo;an, hayat programını d&uuml;zenlemek ve hayat kanunlarını belirlemek &uuml;zere inen ilah&icirc; vahiy ve s&ouml;zlerdir... Her M&uuml;sl&uuml;man, Kur&rsquo;an&rsquo;ın belirlediği hayat &ccedil;izgisinde hareket etmesi, Kur&rsquo;an&rsquo;ın getirdiği kanunlarla amel etmesi ve Kur&rsquo;an&rsquo;ın g&ouml;sterdiği yolda y&uuml;r&uuml;mesi gerektiğini bilmektedir... Buradan yola &ccedil;ıkarak, bakalım Kur&rsquo;an-ı Kerim, Ehl-i Beyt (a.s) hakkında ne demiştir, Ehl-i Beyt (a.s)&rsquo;dan nasıl s&ouml;z etmiştir?</p>\n\n<p dir=\"LTR\">\n	<strong>Kur&rsquo;an-ı Kerim, Ehl-i Beyt (a.s)&rsquo;dan bahsederken iki &uuml;slup kullanmıştır:</strong></p>\n\n<p dir=\"LTR\">\n	1- Onlara &ouml;zel bir unvan vererek onlardan bahsetmiştir. Tathir Ayeti&rsquo;nde &ldquo;Ehl-i Beyt&rdquo; olarak, Meveddet Ayeti&rsquo;nde de &ldquo;Kurba&shy;&rdquo; (Peygamber&rsquo;in yakınları) olarak onlardan s&ouml;z edilmesini buna &ouml;rnek olarak verebiliriz. Bu konuda bir&ccedil;ok ayet nazil olmuş ve S&uuml;nnet-i Nebev&icirc; o ayetleri a&ccedil;ıklamıştır; m&uuml;fessirler ve raviler de, onları kendi hadis ve tefsir kitaplarında nakletmişlerdir.</p>\n\n<p dir=\"LTR\">\n	2- Onlarla ilgili olaylar ve vakıaları kaydetmiş, onların fazilet ve makamlarını anlatmış, onları &ouml;vm&uuml;ş ve &uuml;mmeti onlara y&ouml;neltmek istemiştir. Bu konularda bir&ccedil;ok ayet inmiştir. Bu ayetlerin bazılarında, M&uuml;bahele Ayeti (&Acirc;l-i İmran, 61) ve İt&#39;am Ayeti&#39;nde (İnsan, 8) olduğu gibi, Ehl-i Beyt (a.s)&rsquo;den toplu olarak s&ouml;z edilmiş, bazılarında ise Ehl-i Beyt (a.s)&rsquo;ın bazı fertlerinden bahsedilmiştir. &Ouml;rneğin; Maide S&ucirc;resi&#39;nin 55. ayeti olan ve &ldquo;Vel&acirc;yet Ayeti&rdquo; diye adlandırılan, &ldquo;Sizin veliniz, yalnız Allah, O&#39;nun Peygamberi ve iman eden, namaz kılan ve r&uuml;k&ucirc; halinde zek&acirc;t verenlerdir.&rdquo; ayetinde Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s)&rsquo;dan bahsedilmektedir.</p>\n\n<p dir=\"LTR\">\n	Biz burada, bu ayetlerden bir kısmı hakkında biraz durmaya &ccedil;alışacağız:</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<strong>Genel Olarak Ehl-i Beyt (a.s) Hakkında Nazil Olan Ayetler</strong></p>\n\n<p dir=\"LTR\">\n	<strong>1- Tathir Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Ahzab S&ucirc;resi: 33)</p>\n\n<p dir=\"LTR\">\n	Bir&ccedil;ok tefsir ve hadis kitaplarında bu ayet-i kerimedeki &ldquo;Ehl-i Beyt&rdquo;ten maksadın, Peygamber&rsquo;in Ehl-i Byeti ve onların da, &ldquo;Hz. Ali, Hz. Fatıma, Hz. Hasan ve Hz. H&uuml;seyin (a.s)&quot; olduğu a&ccedil;ıklanmıştır.</p>\n\n<p dir=\"LTR\">\n	Suyut&icirc;, ed-D&uuml;rr&#39;&uuml;l-Mensur adlı tefsirinde, Taberan&icirc;&#39;nin, &Uuml;mm&uuml; Seleme&#39;den ş&ouml;yle tahri&ccedil; ettiğini bildiriyor: &quot;Peygamber (s.a.a), kızı Fatıma (a.s)&#39;a ş&ouml;yle buyurdu: &ldquo;Kocanı ve &ccedil;ocuklarını benim yanıma getir.&rdquo; O da gidip onları getirdiğinde, Peygamber (s.a.a) Fedek&rsquo;ten getirilmiş olan abasını onların &uuml;zerine attı ve m&uuml;barek ellerini onların &uuml;zerine koyup ş&ouml;yle buyurdu: &ldquo;Allah&#39;ım, bunlar Muhammed&rsquo;in ailesi ve soyudur, kendi rahmet ve bereketlerini Muhammed&rsquo;in ehli ve soyunun &uuml;zerine indir; nasıl ki İbrahim&#39;in soyuna indirdin. Ş&uuml;phesiz ki sen, &ouml;v&uuml;lensin, y&uuml;cesin.&rdquo;</p>\n\n<p dir=\"LTR\">\n	&Uuml;mm&uuml; Seleme diyor: &ldquo;Ben de abanın altına girmek ve onlara katılmak istedim ve bunun i&ccedil;in abanın bir ucunu kaldırdım. Peygamber (s.a.a) abayı benim elimden &ccedil;ekti ve abanın altına girmeme m&uuml;saade etmedi ve ş&ouml;yle buyurdu: &ldquo;Sen hayır ve saadet &uuml;zeresin.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p dir=\"LTR\">\n	Peygamber (s.a.a)&#39;in zevcesi &Uuml;mm&uuml; Seleme&#39;den nakledilen diğer bir hadiste de ş&ouml;yle ge&ccedil;er: &ldquo;Peygamber (s.a.a) &Uuml;mm&uuml; Seleme&rsquo;nin evinde bir yatakta yatmıştı ve &uuml;zerine de bir Hayber abası &ouml;rtm&uuml;şt&uuml;. O sırada Fatıma (a.s) biraz yemek getirdi. Peygamber (s.a.a) buyurdu: &ldquo;(Ey Fatıma!) Kocanı ve &ccedil;ocukların Hasan ve H&uuml;seyin&rsquo;i benim yanıma &ccedil;ağır.&rdquo; O da onları &ccedil;ağırdı. Yemeği yedikleri sırada Peygamber (s.a.a)&rsquo;e şu ayet nazil oldu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Peygamber (s.a.a) &uuml;zerindeki abanın fazlasını onların (Ali, Fatıma, Hasan ve H&uuml;seyin&#39;in) &uuml;zerine &ouml;rtt&uuml;, daha sonra elini abadan &ccedil;ıkarıp g&ouml;ğe kaldırarak ş&ouml;yle dua etti:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Allah&#39;ım, bunlar benim Ehl-i Beytim ve bana ait olan kimselerdir; &ouml;yleyse her t&uuml;rl&uuml; pisliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; onlardan gider ve onları tertemiz kıl.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), bu s&ouml;z&uuml; &uuml;&ccedil; defa tekrarladı. &Uuml;mm&uuml; Seleme diyor: &ldquo;Bende başımı o &ouml;rt&uuml;n&uuml;n altına soktum ve dedim: &ldquo;Ya Resulullah! Ben de sizinle miyim?&rdquo; Peygamber (s.a.a) iki defa buyurdu: &ldquo;Sen hayır ve saadet &uuml;zeresin.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2] </a></p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), devamlı olarak bu ayetin manasını &uuml;mmetine a&ccedil;ıklıyor ve bu ayette a&ccedil;ıklanan nur ve hidayetten ayrı d&uuml;şmemeleri i&ccedil;in s&uuml;rekli olarak onların dikkatini bu ayete &ccedil;ekiyordu. &Ouml;rnek olarak şu hadis-i şerifi zikredebiliriz:</p>\n\n<p dir=\"LTR\">\n	Peygamber Ekrem buyuruyor ki:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Bu ayet (Tathir Ayeti) beş kişinin hakkında nazil olmuştur: Ben, Ali, Fatıma, Hasan, ve H&uuml;seyin...&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayetin tefsirinde, Ehl-i Beyt (a.s)&#39;dan maksadın kimler olduğu hakkında Aişe&#39;den ş&ouml;yle bir rivayet nakledilmektedir:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Bir g&uuml;n Peygamber (s.a.a) &uuml;zerinde siyah y&uuml;nden dokunmuş nakışlı bir kumaş olduğu halde dışarı &ccedil;ıktı. O sırada Hasan b. Ali geldi, Peygamber onu o kumaşın altına aldı; sonra H&uuml;seyin geldi, Peygamber onu da o kumaşın altına aldı; sonra Fatıma geldi, Peygamber onu da o kumaşın altına aldı; daha sonra da Ali geldi, geldi, Peygamber onu da o kumaşın altına aldı ve şu ayeti okudu: &ldquo;Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Başka bir rivayette ş&ouml;yle nakledilmiştir: &ldquo;Peygamber (s.a.a) sabah namazına giderken Fatıma&rsquo;nın evinin &ouml;n&uuml;nden ge&ccedil;er ve ş&ouml;yle buyururdu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Namaz vaktidir, ey Ehl-i Beyt! Namaz vaktidir... Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p dir=\"LTR\">\n	Evet, Kur&rsquo;an-ı Kerim, Ehl-i Beyt (a.s)&#39;dan bu şekilde bahsetmekte ve onların her &ccedil;eşit pislikten, g&uuml;nahtan, heva ve hevesten p&acirc;k ve temiz olduklarını belirtmektedir. Bunun i&ccedil;in, onların amelleri ve şahsiyetleri b&uuml;t&uuml;n M&uuml;sl&uuml;manlara &ouml;rnektir. Kur&rsquo;an-ı Kerim&rsquo;in onları bu şekilde tanıtmasından maksat, &uuml;mmete onların y&uuml;ce makam ve değerlerini a&ccedil;ıklayarak, &uuml;mmetin onlara tabi olmasını, şeriatı kavrayıp, ilah&icirc; h&uuml;k&uuml;mleri anlmakta onlara başvurmasını sağlamak, g&ouml;r&uuml;ş farklılıklarında, anlayış ve inan&ccedil; &ccedil;elişkilerinde onlara amel&icirc; bir &ouml;l&ccedil;&uuml; tayin etmektir. Kur&rsquo;an-ı Kerim&#39;in, bir&ccedil;ok ayette bu manayı tekit etmesi, Ehl-i Beyt (a.s)&rsquo;ın Hz. Peygamber&rsquo;den sonra M&uuml;sl&uuml;manların rehberi olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p dir=\"LTR\">\n	Peygamber-i Ekrem (s.a.a)&rsquo;in, aylarca devamlı olarak sabah namazlarında Hz. Ali (a.s) ve Hz. Fatıma (a.s)&rsquo;ın kapısına gelerek onları &ldquo;Ehl-i Beyt&rdquo; diye &ccedil;ağırmasının, bu ailenin şahsiyetini tanıtmak, &ldquo;Tathir Ayeti&rdquo;ni tefsir etmek, Ehl-i Beyt (a.s)&rsquo;ın makamını &uuml;mmete anlatarak &uuml;mmetin dikkatini onlara &ccedil;ekmek ve Ehl-i Beyt&#39;in sevgi, itaat ve vel&acirc;yetlerini &uuml;mmete farz kılmaktan başka bir amacı olamazdı.</p>\n\n<p dir=\"LTR\">\n	Taberan&icirc;, Ebu&rsquo;l-Hamra&rsquo;dan ş&ouml;yle rivayet ediyor: &ldquo;Altı ay Peygamber (s.a.a)&rsquo;ın, Ali (a.s) ve Fatıma (a.s)&rsquo;ın kapısına gelip ş&ouml;yle dediğine şahit oldum:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5] </a></p>\n\n<p dir=\"LTR\">\n	Fahr-i Raz&icirc; de bu hadisi ş&ouml;yle naklediyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey Peygamber kendi ehlini (aileni) namaza emret ve onun &uuml;zerinde sebatla dur.&rdquo; ayeti nazil olduktan sonra Hz. Resulullah (s.a.a), Hz. Ali (a.s) ve Hz. Fatıma (a.s)&rsquo;ın evine gelip; &ldquo;Namaz vaktidir, Ey Ehl-i Beyt! &ldquo;Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo; derdi.&quot;</p>\n\n<p dir=\"LTR\">\n	Aynı kitapta, Hammad b. Seleme&rsquo;nin Ali b. Zeyd&rsquo;den, onun da Enes&rsquo;ten rivayet ettiği hadise de yer veriliyor. O hadiste de ş&ouml;yle deniyor: &ldquo;Hz. Peygamber (s.a.a), altı ay boyunca namaza gittiği zaman Fatıma (a.s)&rsquo;ın evinin &ouml;n&uuml;nden ge&ccedil;ip ş&ouml;yle buyuruyordu: &ldquo;Namaz vaktidir, ey Ehl-i Beyt! Allah, yalnızca siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip sizi tertemiz kılmak ister.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p dir=\"LTR\">\n	Allah-u Teala&rsquo;nın Hz. Resulullah&rsquo;a: &ldquo;(Ey Peygamber!) Ehlini namaza emret...&rdquo; hitabında bulunduktan sonra, Peygamber&rsquo;in namaz vakitlerinde bu şekilde davranması, M&uuml;sl&uuml;manlara, Allah&rsquo;ın kendilerinden her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml; gidererek tertemiz kıldığı Ehl-i Beyt&rsquo;in kimler olduğunu ve Hz. Resulullah&rsquo;ın onlara verdiği has &ouml;nemi g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	Bundan başka, Tathir Ayeti&#39;nin hem manası ve hem de onda kullanılan lafızlar, Ehl-i Beyt&#39;ten maksadın bu beş kişi olduğunu g&ouml;stermektedir. Zira, tefsir kitaplarında da a&ccedil;ıklandığı gibi, eğer Ehl-i Beyt&rsquo;ten maksat, Peygamber-i Ekrem&rsquo;in (s.a.a) hanımları olsaydı, onlara, erkeklerde kullanılan &ldquo;ankum&rdquo; ve &ldquo;yutahhirekum&rdquo; kelimelerindeki &quot;kum&quot; zamirleri yerine, kadınlarda kullanılan &quot;ankunne&quot; ve &quot;yutahhirekunne&quot; zamirleriyle hitap edilirdi; yani, m&uuml;ennes (kadın) zamiriyle hitap edilirdi. Oysa onlara &ldquo;ankum&rdquo; ve &ldquo;yutahhirekum&rdquo; kelimelerinde olduğu gibi, m&uuml;zekker (erkek) zamirleri ile hitap edildiğini g&ouml;r&uuml;yoruz. Bu ise, maksadın, Peygamber&#39;in hanımları olmadığını g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerime, ger&ccedil;eği anlamakta ş&uuml;pheye d&uuml;şmemek ve Kur&rsquo;an-ı Kerim&#39;in hedeflerinden uzaklaşmamak i&ccedil;in bize &ccedil;ok geniş ve derin i&ccedil;erikli bir yolu &ccedil;izerek İsl&acirc;m&icirc; yaşantıda temel ger&ccedil;eklere dikkatimizi &ccedil;ekiyor ve &uuml;mmeti, Ehl-i Beyt temeli ve ekseni etrafında temizlik ve b&uuml;t&uuml;n g&uuml;nah ve pisliklerden arınma esası &uuml;zerine toplamak istiyor.</p>\n\n<p dir=\"LTR\">\n	M&uuml;sl&uuml;manlar arasında, Ehl-i Beyt&rsquo;ten başka, Kur&rsquo;an-ı Kerim&#39;in &ldquo;mutlak taharet&rdquo; ve &ldquo;g&uuml;nah ve k&ouml;t&uuml;l&uuml;klerden uzak olma&rdquo; sıfatlarının kendilerinde olduğuna tanıklık ettiği hi&ccedil; kimse yoktur.</p>\n\n<p dir=\"LTR\">\n	<strong>2- Meveddet Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;(Ey Peygamber! M&uuml;sl&uuml;manlara) De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma (Ehl-i Beytime) sevgidir.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Ş&ucirc;ra S&ucirc;resi: 23)</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), bu ayetten kimlerin kastedildiğini ve sevgileri ve itaatleri farz olanların kimler olduğunu M&uuml;sl&uuml;manlara beyan etmiştir.</p>\n\n<p dir=\"LTR\">\n	Tefsir, hadis ve tarih yazarları bu ayetteki &ldquo;Kurba&rdquo; (Peygamber&#39;in yakınları) kelimesinden maksadın, &ldquo;Ali, Fatıma, Hasan ve H&uuml;seyin (a.s)&quot; olduğunu nakletmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc;, Keşşaf adlı tefsirinde ş&ouml;yle yazıyor: &ldquo;Nakledilmiştir ki, m&uuml;şrikler bir g&uuml;n toplanıp kendi aralarında ş&ouml;yle konuşuyorlardı: &ldquo;Acaba Muhammed, yaptıklarından dolayı karşılık olarak bir şey isteyecek mi?&rdquo; O zaman; &quot;De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma (Ehl-i Beytime) sevgidir.&rdquo; ayeti nazil oldu.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc; daha sonra s&ouml;z&uuml;ne ş&ouml;yle devam ediyor: &ldquo;Bu ayet nazil olduğu zaman Peygamber&#39;e: &ldquo;Ya Resulullah! Sevgi ve muhabbetleri bize farz olan yakınların kimlerdir?&quot; diye sordular. Hz. Peygamber (s.a.a): &ldquo;Onlar Ali, Fatıma ve iki evlatları Hasan ve H&uuml;seyin&#39;dir.&quot; diye buyurdular.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7] </a></p>\n\n<p dir=\"LTR\">\n	Ahmed b. Hanbel de, M&uuml;sned&rsquo;inde kendi senedi ile Said b. C&uuml;beyr&rsquo;den, o da İbn-i Abbas&rsquo;tan (r.a) ş&ouml;yle naklediyor:</p>\n\n<p dir=\"LTR\">\n	&quot;Meveddet ayeti nazil olduğunuda Peygamber&#39;e: &ldquo;Ya Resulullah! Sevgi ve muhabbetleri bize farz olan yakınların kimlerdir?&quot; diye sordular. Resulullah: &ldquo;Onlar Ali, Fatıma ve onların iki evladıdır.&rdquo; diye buyurdu.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p dir=\"LTR\">\n	Fahr-i Raz&icirc;, kendi tefsirinde, Keşşaf tefsirinin sahibi Zemahşer&icirc;&rsquo;den &ldquo;&Acirc;l-i Muhammed&rdquo; hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; naklettikten sonra aynen ş&ouml;yle yazıyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, &ldquo;&Acirc;l-i Muhammed&rdquo; Muhammed&rsquo;in Ehl-i Beyti, Hz. Muhammed ile irtibatı &ccedil;ok yakın olan kimselerdir. Bu irtibat daha kuvvetli ve daha k&acirc;mil olduk&ccedil;a yakınlığın &ouml;l&ccedil;&uuml;s&uuml; de artacaktır. Hi&ccedil; ş&uuml;phesiz, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in Hz. Peygamber&#39;e olan yakınlıkları, onunla olan irtibatları herkesten daha fazla ve daha kuvvetli idi. Bu, m&uuml;tevatir olarak nakledilmiş ve ispat olunmuştur. O halde, onların &ldquo;&Acirc;l-i Muhammed&rdquo; olduğu ortaya &ccedil;ıkıyor.</p>\n\n<p dir=\"LTR\">\n	&ldquo;&Acirc;l&rdquo; kelimesinin a&ccedil;ıklamasında değişik g&ouml;r&uuml;şler ortaya atılmıştır. &ldquo;&Acirc;l&rdquo;dan maksadın &ldquo;akrabalar&rdquo; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etsek, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in &ldquo;&Acirc;l-i Muhemmed&rdquo; olduğu a&ccedil;ıktır. Bazıları, &ldquo;&Acirc;l&rdquo;dan maksadın b&uuml;t&uuml;n &uuml;mmet olduğunu ileri s&uuml;rm&uuml;şlerdir. Ama bu g&ouml;r&uuml;ş batıl bir g&ouml;r&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; bu g&ouml;r&uuml;ş, &ldquo;&Acirc;l&rdquo; kelimesinin s&ouml;zc&uuml;k anlamına tamamen ters d&uuml;şmenin yanı sıra, &uuml;mmetin t&uuml;m&uuml;n&uuml;n &ldquo;&Acirc;l&rdquo; sayıldıkları i&ccedil;in zekat yemelerinin haram olmasını da gerektirir. Oysa bunun doğru olmadığı ortadadır. Dolayısıyla Ali, Fatıma, Hasan ve H&uuml;seyin&#39;in &ldquo;&Acirc;l&rdquo; kelimesinin kapsamına girdikleri kesindir; oysa onlardan başkalarının bu kelimenin kapsamına girmesinde ihtilaf vardır. Başkalarının &ldquo;&Acirc;l&rdquo; kelimesinin kapsamına girmesi, ger&ccedil;ekte akılın ve naklin hilafınadır.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Daha &ouml;nce de s&ouml;ylediğimiz gibi, Zemahşer&icirc; nakletmiştir ki: &quot;Bu ayet (Meveddet Ayeti) nazil olduğunda Peygamber&rsquo;e: &ldquo;Ya Resulullah! Muhabbet ve sevgileri bize farz olan yakınların kimlerdir?&quot; diye soruldu. Bunun &uuml;zerine Hz. Resulullah: &ldquo;Ali, Fatıma ve onların iki evladıdır.&rdquo; dediler. Dolayısıyla buradan da onları sevmenin farz olduğu ortaya &ccedil;ıkar.</p>\n\n<p dir=\"LTR\">\n	Şunu da eklemek gerekir ki, Hz. Peygamber (s.a.a) Fatıma (a.s)&rsquo;ı &ccedil;ok seviyor ve ş&ouml;yle buyuruyordu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Fatıma benim v&uuml;cudumun bir par&ccedil;asıdır; onu inciten, rahatsız eden beni incitip rahatsız etmiştir.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Yine m&uuml;tevatir olarak Hz. Muhammed (s.a.a)&rsquo;in Ali, Hasan ve H&uuml;syin&#39;i &ccedil;ok sevdiği rivayet edilmiştir. Bu sabit olunca Peygamber&rsquo;in &uuml;mmetine de onları sevmek farz olur. Zira Kur&rsquo;an-ı Kerim buyuruyor ki:</p>\n\n<p dir=\"LTR\">\n	&ldquo;(Ey Peygamber! M&uuml;sl&uuml;manlara) De ki: Eğer Allah&rsquo;ı seviyorsanız, bana uyun ki Allah da siz sevsin...&rdquo; (&Acirc;l-i İmran S&ucirc;resi: 31)</p>\n\n<p dir=\"LTR\">\n	&quot;... Ve ona (Peygamber&rsquo;e) uyun ki doğru yolu bulmuş olasınız.&rdquo; (A&rsquo;raf S&ucirc;resi: 158)</p>\n\n<p dir=\"LTR\">\n	&ldquo;Onun (Peygamber&#39;in) emrine aykırı hareket edenler, Allah&rsquo;ın azabından sakınsınlar.&rdquo; (Nur S&ucirc;resi: 63)</p>\n\n<p dir=\"LTR\">\n	&ldquo;(Ey M&uuml;sl&uuml;manlar!) Andolsun ki, Allah&rsquo;ın Resul&uuml;&rsquo;nde sizin i&ccedil;in uyulacak g&uuml;zel bir &ouml;rnek var. (O, sizin i&ccedil;in en g&uuml;zel &ouml;rnektir.) ...&rdquo; (Ahzab S&ucirc;resi: 21)</p>\n\n<p dir=\"LTR\">\n	Buna g&ouml;re, Hz. Peygamber (s.a.a)&rsquo;in Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i sevdiği ve onlara &ouml;nem verdiği i&ccedil;in, M&uuml;sl&uuml;manların da Hz. Peygamber (s.a.a)&rsquo;e uyarak onları sevmesinin, onlara &ouml;nem vermesinin farz olduğu anlaşılır.</p>\n\n<p dir=\"LTR\">\n	Peygamber (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;ne dua edip sal&acirc;vat g&ouml;ndermek de, Ehl-i Beyt&rsquo;in b&uuml;y&uuml;k bir makama sahip olduklarını g&ouml;sterir. Hatta namaz kılarken bile &ldquo;Teşehh&uuml;d&rdquo;&uuml;n sonunda; &quot;Allah&rsquo;ım, Muhammed&rsquo;e ve Muhammed&rsquo;in &Acirc;line sal&acirc;vat ve rahmet g&ouml;nder.&rdquo; şeklinde onlara dua ederek sal&acirc;vat g&ouml;ndermek farzdır.</p>\n\n<p dir=\"LTR\">\n	Bu b&uuml;y&uuml;k tazim ve saygı Ehl-i Beyt&rsquo;ten başka hi&ccedil; kimsenin hakkında bulunmamaktadır. B&uuml;t&uuml;n bu zikredilenler, Peygamber (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;ni sevmenin farz olduğunu g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	İmam Şafi&icirc; bir şiirinde ş&ouml;yle diyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey yolcu! Mina kumluğunda biraz dur; seher vakti hacılar Mina&rsquo;ya akın yaptıklarında, b&uuml;y&uuml;k bir ırmak gibi coşup gittiklerinde, Hif&rsquo;in<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9] sakinlerine ve ayaktakilere seslen; </a>onlara de ki: Eğer Muhemmed&rsquo;in Ehl-i Beyti&rsquo;ni sevmek rafizilik ise (dini terketmkse), &ouml;yleyse b&uuml;t&uuml;n insanlar ve cinler tanık olsunlar, ben rafiziyim.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10] </a></p>\n\n<p dir=\"LTR\">\n	Taber&icirc;, İbn-i Abbas&rsquo;tan naklettiği bir hadiste ş&ouml;yle diyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Meveddet Ayeti nazil olduğunda M&uuml;sl&uuml;manlar Resulullah&rsquo;a: &ldquo;Muhabbeti ve sevgisi bize farz olan akrabaların kimlerdir ya Resulullah?&rdquo; diye sordular. Resulullah (s.a.a): &ldquo;Ali, Fatıma ve onların iki evladıdır.&quot; diye buyurdular.&quot;</p>\n\n<p dir=\"LTR\">\n	Bu hadisi, Ahmd b. Hanbel de, Menakıb adlı kitabında nakletmiştir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11</a>]</p>\n\n<p dir=\"LTR\">\n	İbn-i M&uuml;nzir, İbn-i Eb&icirc; Hatem, İbn-i Merdeveyh ve Taberan&icirc; (Mu&rsquo;cem-i Kebir&rsquo;de) İbn-i Abbas&#39;tan ş&ouml;yle naklediyorlar:</p>\n\n<p dir=\"LTR\">\n	&quot;Meveddet Ayeti nazil olunca M&uuml;sl&uuml;manlar: &ldquo;Ya Resulullah! Muhabbet ve sevgileri bizlere farz olan yakınların kimlerdir?&quot; diye sordular. Resulullah (s.a.a): &ldquo;Ali, Fatıma ve onların iki evladıdır.&rdquo; diye buyurdular.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p dir=\"LTR\">\n	Yine Mu&rsquo;cem-i Kebir adlı kitapta sahih olarak İmam Hasan b. Ali (a.s)&#39;dan nakledilmiştir ki: &quot;Hz. Ali (a.s), bir g&uuml;n halka hutbe okuyarak ş&ouml;yle buyurdu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ben, Allah&rsquo;ın: &ldquo;De ki: Tebliğime karşılık bir &uuml;cret istemiyorum; istediğim, ancak yakınlarıma sevgidir.&rdquo; buyurarak sevgi ve muhabbetlerini taşımayı M&uuml;sl&uuml;manlara farz kıldığı Ehl-i Beyt&rsquo;tenim.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Kur&rsquo;an-ı Kerim, Tathir Ayeti&#39;nde, Ehl-i Beyt&rsquo;in b&uuml;t&uuml;n pislik, k&ouml;t&uuml;l&uuml;k ve g&uuml;nahlardan pak ve temiz olduğunu ispat etmiş, b&ouml;ylece onların ne kadar değerli olduklarını ve İsl&acirc;m &uuml;mmetinin hayatında ne kadar b&uuml;y&uuml;k bir role sahip olduklarını a&ccedil;ıklamıştır. Bundan dolayı da muhabbet ve sevgileri farz kılınmıştır. Kur&rsquo;an&rsquo;ın, onlara sevgi ve muhabbet beslemeyi farz kılmasından maksadı, yalnızca duygusal bir irtibat ve kalb&icirc; bir muhabbet değildir. Zira, insanın sadece i&ccedil;inde bulunup, vicdanında yaşayan, ama amellerinde herhangi bir etkisi olmayan muhabbet ve sevginin bir faydası yoktur. Hz. Peygamber (s.a.a)&rsquo;in yakınlarına ger&ccedil;ek sevgi ve muhabbet, ancak onlara tabi olmak, onların yolunda hareket etmek, onların s&ouml;z ve amellerine uymak ve onları &uuml;mmetin hakik&icirc; &ouml;nderleri ve imamları olarak kabul etmekle olur.</p>\n\n<p dir=\"LTR\">\n	Kur&rsquo;an-ı Kerim, Hz. Peygamber (s.a.a)&rsquo;in, &uuml;mmetine: &ldquo;Ben sizden peygamberlik ve Allah&rsquo;ın ahk&acirc;mını tebliğ etme yolunda &ccedil;ektiğim zhametler ve zorluklara karşılık Ehl-i Beytimi ve yakınlarımı sevmekten başka hi&ccedil;bir &uuml;cret istemiyorum.&rdquo; demesini emrederken, ger&ccedil;ekte, &uuml;mmetin takip edeceği doğru yolu, inan&ccedil;larını ve şeriatın h&uuml;k&uuml;mlerini &ouml;ğrenmekte kime başvuracaklarını g&ouml;stermektedir. Kur&rsquo;an-ı Kerim, bu vesileyle &uuml;mmeti Ehl-i Beyt&rsquo;in yoluna sevk etmek istemiştir.</p>\n\n<p dir=\"LTR\">\n	Eğer Ehl-i Beyt&rsquo;in yolu, doğru yol olmasaydı ve onlar &uuml;mmeti hidayet etmek i&ccedil;in yetersiz olsalardı, hi&ccedil;bir zaman b&ouml;yle bir ayet nazil olmaz ve Peygamber (s.a.a), zahmetlerinin karşısında, Ehl-i Beytini sevmeyi &uuml;mmetinden istemezdi.</p>\n\n<p dir=\"LTR\">\n	B&uuml;t&uuml;n bunlardan şu neticeyi elde ediyoruz: Kur&rsquo;an&rsquo;ın bu ayeti, bizim Ehl-i Beyt&rsquo;in yolunda gidip her şeyde onlara uymamızın gerekli olduğunu bildirmektedir. Zira o b&uuml;y&uuml;k insanların pak, tertemiz ve her y&ouml;nden doğru bir şahsiyete sahip oldukları herkes&ccedil;e bilinmektedir. Kur&rsquo;an-ı Kerim, bu ve bunun gibi ayetlerle, Ehl-i Beyt&rsquo;in yolunu tutmak ve İsl&acirc;m&rsquo;ı onlardan &ouml;ğrenmek i&ccedil;in &uuml;mmete g&uuml;vence vermektedir.</p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerime ve Hz. Peygamber (s.a.a)&rsquo;den bu m&uuml;barek ayetle ilgili olarak nakledilen hadisler, Ehl-i Beyt&rsquo;in muhabbetini her M&uuml;sl&uuml;manın kalbine yerleştirmekte ve M&uuml;sl&uuml;manların Ehl-i Beyt hakkında ne şekilde d&uuml;ş&uuml;nmeleri gerektiğini, onların d&uuml;şmanlarına ve dostlarına nasıl davranmaları gerektiğini, Ehl-i Beyt&rsquo;in fıkıh, tefsir, d&uuml;ş&uuml;nce ve inan&ccedil; alanındaki a&ccedil;ıklamaları, onların din&icirc; ve siyas&icirc; &ouml;nderlikleri karşısında vazifelerinin ne olduğunu a&ccedil;ıklamaktadır.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<strong>3- M&uuml;bahele Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;(Ey Peygamber!) Sana gelen bilgiden sonra, kim seninle bu hususta tartışacak olursa, de ki: Gelin, &ccedil;ocuklarımızı ve &ccedil;ocuklarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım, sonra Allah&rsquo;ın l&acirc;netini yalancıların &uuml;zerine kılalım.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(&Acirc;l-i İmran S&ucirc;resi: 61)</p>\n\n<p dir=\"LTR\">\n	Tarih&ccedil;iler ve m&uuml;fessirler, İsl&acirc;m tarihinde meydana gelen &ccedil;ok &ouml;nemli bir olayı nakletmişlerdir ki, bu olay, Hz. Peygamber (s.a.a)&#39;in Ehl-i Beyti&rsquo;nin (Ali, Fatıma, Hasan ve H&uuml;seyin) Allah (c.c) katında olan değerlerini ve M&uuml;sl&uuml;manların arasında olan makamlarını a&ccedil;ık&ccedil;a ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	&ldquo;M&uuml;bahele&rdquo; olarak anılan bu olayı tarih&ccedil;iler, m&uuml;fessirler ve raviler ş&ouml;yle nakletmişlerdir:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Hıristiyan olan Necran kabilesinden bir heyet,<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13] Hz. Muhammed (s.a.a)&rsquo;in yanına gelip onun peygamberliği hakkınd</a>a bahsedip delil isteyince, Allah-u Teala bu ayet-i kerimeyi nazil ederek Hz. Peygamber&#39;e; Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i -Allah&rsquo;ın sel&acirc;mı onların &uuml;zerine olsun- yanına alıp &ccedil;&ouml;le &ccedil;ıkmasını, Hıristiyanlara da kendi hanım ve &ccedil;ocuklarıyla birlikte &ccedil;&ouml;le &ccedil;ıkmalarını, sonra da Allah&rsquo;tan yalancıların &uuml;zerine l&acirc;net ve cezasını indirmesi i&ccedil;in dua etmelerini emretti.&quot;</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc;, Keşşaf adlı tefsirinde ş&ouml;yle yazıyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Hz. Peygamber (s.a.a), Necran Hıristiyanlarını m&uuml;bahele<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14] etmeye &ccedil;ağırdığı zaman dediler ki: &ldquo;M&uuml;s</a>aade edin, d&ouml;n&uuml;p bu konuda biraz d&uuml;ş&uuml;nelim. Kendi aralarında toplanıp konuştukları zaman, fikir sahipleri olan Akıb&#39;e d&ouml;nerek: &ldquo;Ey Mesih&#39;in kulu! Senin g&ouml;r&uuml;ş&uuml;n nedir?&quot; diye sordular. O da ş&ouml;yle dedi: &ldquo;Ey Hıristiyan Cemaati! Andolsun Allah&rsquo;a ki, siz Muhammed&rsquo;in Allah tarafından g&ouml;nderilen bir peygamber olduğunu ve O&#39;ndan hak bir kitap getirmiş olduğunu biliyorsunuz. Allah&rsquo;a andolsun ki, peygamberi ile m&uuml;bahele eden hi&ccedil;bir &uuml;mmetin b&uuml;y&uuml;kleri diri kalmamış ve k&uuml;&ccedil;&uuml;kleri de b&uuml;y&uuml;memiştir. Eğer onunla m&uuml;bahele ederseniz, ger&ccedil;ekten hepimiz hel&acirc;k oluruz. Bununla beraber yine de kendi dininizin &uuml;zerinde kalmak isterseniz, bu şahısla (Muhammed&rsquo;le) vedalaşın ve kendi diyarınıza d&ouml;n&uuml;n.&quot; Bu arada Hz. Peygamber (s.a.a), Hz. H&uuml;seyin&#39;i kucağına almış, Hz. Hasan&#39;ın elinden tutmuş, peşi sıra Hz. Fatıma ve onun peşi sıra da Hz. Ali olduğu halde geldi ve: &ldquo;Ben dua ettiğim zaman siz de amin deyin.&rdquo; diye buyurdular.</p>\n\n<p dir=\"LTR\">\n	Necran papazı bu manzarayı g&ouml;r&uuml;nce, Hıristiyanlara d&ouml;nerek ş&ouml;yle dedi:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey Hıristiyan topluluğu! Ben &ouml;yle simalar g&ouml;r&uuml;yorum ki, Allah bir dağı onların h&uuml;rmetine yerinden koparmak istese, koparır. Onlarla m&uuml;bahele etmeyin. Eğer m&uuml;bahele ederseniz, hel&acirc;k olursunuz ve kıyamet g&uuml;n&uuml;ne kadar yery&uuml;z&uuml;nde bir Hıristiyan kalmaz. Bunun &uuml;zerine Hıristiyanlar, Hz. Peygamber (s.a.a)&#39;e dediler ki: &ldquo;Ey Ebe&rsquo;l-Kasım! Biz seninle m&uuml;bahele etmemeye karar verdik; sen kendi dininde kal, biz de kendi dinimizde.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a) de ş&ouml;yle buyurdu: &ldquo;Eğer m&uuml;bahele etmiyorsanız, &ouml;yleyse İsl&acirc;m dinini kabul edin ve M&uuml;sl&uuml;man olun ki, M&uuml;sl&uuml;manların menfaat ve zararlarına ortak olasınız.&rdquo; Hıristiyanlar bunu kabul etmeyince, Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;&Ouml;yleyse sizinle savaşacağım.&rdquo; Onlar ş&ouml;yle dediler: &ldquo;Bizim Arap milleti ile savaşmaya g&uuml;c&uuml;m&uuml;z yoktur. Fakat seninle bir anlaşma yapmaya hazırız. Eğer bizimle savaşmaz, bizi korkutmaz ve bizi kendi dinimizden d&ouml;nd&uuml;rmezseniz, her yıl size iki bin tane elbise veririz. Bunların yarısını safer ayında ve yarısını da recep ayında veririz. Bundan başka, bir de demirden dokunan otuz adet zırh veririz.&rdquo; Peygamber (s.a.a) de buna razı oldu ve daha sonra ş&ouml;yle buyurdu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Canım elinde olan Allah&rsquo;a andolsun ki, Necran ehlinin hel&acirc;k olma vakti gelip &ccedil;atmıştı. Eğer onlar m&uuml;bahele etmiş olsalardı, ş&uuml;phesiz ki suret değişip maymun ve domuz olacaklardı ve bu sahra onlar i&ccedil;in ateşten bir cehenneme d&ouml;necekti. Hatta ağa&ccedil;ların &uuml;st&uuml;ndeki kuşlar da dahil olmak &uuml;zere Necran ehlinin hepsi hel&acirc;k olacaktı ve bir yıl bile ge&ccedil;meden b&uuml;t&uuml;n Hıristiyanlar yok olup gideceklerdi.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc;, bu olayı naklettikten sonra, M&uuml;bahele Ayeti&#39;nin tefsiriyle ilgili olarak Ehl-i Beyt&rsquo;in b&uuml;y&uuml;kl&uuml;ğ&uuml; hakkında Aişe&rsquo;den rivayet ettiği bir hadis ile Ehl-i Beyt&rsquo;in makamını a&ccedil;ıklıyor ve ş&ouml;yle diyor:<br />\n	&ldquo;Allah-u Teala bu ayette, onları &#39;kendimiz&#39; diye tabir edilen kimseden de &ouml;nce zikretmiştir ki, onların Allah katındaki &ouml;zel makamlarını ve yakınlık derecelerini a&ccedil;ık&ccedil;a bildirsin. Bu ayet, &#39;Ashab-ı Kisa&#39;nın<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15] fazilet ve &uuml;st&uuml;nl&uuml;ğ&uuml;ne en b&uuml;y&uuml;k ve en g&uuml;&ccedil;l&uuml; bir delildir.</a></p>\n\n<p dir=\"LTR\">\n	Aynı zamanda bu olay, Hz. Resulullah&#39;ın n&uuml;b&uuml;vvetinin doğruluğuna da g&uuml;zel bir delildir. Zira ister dost olsun, ister d&uuml;şman, hi&ccedil;bir şahıs, Hıristiyanların, Hz. Peygamber (s.a.a)&#39;in m&uuml;bahele isteğini kabul ettiklerini nakletmemiştir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p dir=\"LTR\">\n	İman ordusuyla şirk ordusunun karşı karşıya geldiği bu olayda sadece bunların &ouml;ne &ccedil;ıkması, onların hidayet &ouml;nderleri, &uuml;mmetin se&ccedil;kinleri, ileri gelenleri ve &uuml;mmet i&ccedil;inde duları geri d&ouml;nmeyen, s&ouml;zleri yalanlanmayan en temiz ve en kutsal kişiler olduklarını g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	İşte buradan şunu anlıyoruz: Ehl-i Beyt&rsquo;ten gelen fikirler, h&uuml;k&uuml;mler, hadisler, tefsirler ve hidayetler, tertemiz bir kaynaktan sadır olduğu i&ccedil;in hak ve g&uuml;venilirdir; s&ouml;zleri, amelleri ve yollarının doğruluğunda hi&ccedil;bir kuşku bulunmayan şahıslar, onlardır.</p>\n\n<p dir=\"LTR\">\n	Kur&rsquo;an-ı Kerim, Ehl-i Beyt ile İsl&acirc;m d&uuml;şmanlarına meydan okuyup, l&acirc;net ve azabın, onlardan y&uuml;z &ccedil;eviren d&uuml;şmanların &uuml;zerine kılınmasını istemiştir. Eğer Ehl-i Beyt (a.s)&#39;ın s&ouml;zleri, amelleri ve yollarının doğruluğu kesin olmasaydı, hi&ccedil;bir zaman Allah-u Teala b&ouml;yle bir şeref ve makamı onlara vermezdi ve Kur&rsquo;an-ı Kerim onlardan bu şekilde s&ouml;z etmezdi.</p>\n\n<p dir=\"LTR\">\n	Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k m&uuml;fessirlerinden Fahr-i Raz&icirc; de, Tefsir-i Kebir adlı eserinde Zemahşer&icirc;&#39;nin naklettiği rivayeti aynen nakletmiş ve s&ouml;z konusu ayetin tefsirinde Zemahşer&icirc;&rsquo;nin s&ouml;zlerine katılarak şunu da eklemiştir: &ldquo;Bil ki, bu hadisin doğru olduğuna tefsir ve hadis ehli ittifak ve icma etmişlerdir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p dir=\"LTR\">\n	Merhum Allame Tabataba&icirc;, Tefsir&#39;ul-Mizan&#39;da, Peygamber (s.a.a)&rsquo;in, Allah Teala&rsquo;nın emriyle Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i yanına alarak d&uuml;şmanlarla m&uuml;bahele etmek istediğini s&ouml;yledikten sonra aynen şunları yazıyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Hadis alimlerinin hepsi, bu rivayeti nakletmiş ve kabul etmişlerdir. Sahih-i M&uuml;slim, Sahih-i Tirmiz&icirc; ve diğer meşhur hadis yazarları da, onu kendi kitaplarında kaydetmişlerdir. Tarih&ccedil;iler de, bu olayı onaylamışlardır. Mufessirler de, bu olayı hi&ccedil;bir ş&uuml;phe ve itiraz etmeden kendi tefsirlerinde anlatmışlardır. Bunlar arasında Taber&icirc;, Ebu&#39;l-Fida, İbn-i Kesir, Suyut&icirc; ve diğerleri gibi hadis ve tarih alanında meşhur olan alimler de yer alırlar.&quot;</p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, m&uuml;fessirler bu şekilde Ehl-i Beyt&#39;in kimler olduğu ve onları sevmenin &uuml;mmete farz olduğu hakkında icma etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	B&ouml;ylece, daha &ouml;nce zikredilen iki ayette Ali, Fatıma, Hasan ve H&uuml;seyin&#39;den ibaret olan Ehl-i Beyt&rsquo;in pak ve tertemiz olduklarını ve bundan dolayı da sevgilerinin herkese farz olduğunu bildiriliyor; bu ayette de Hz. Resulullah (s.a.a)&#39;a, onlar vasıtasıyla d&uuml;şmanlarla m&uuml;bahele etmesi emredilerek onların y&uuml;ce ve mukaddes makamları beyan ediliyor. Eğer Ehl-i Beyt&rsquo;in Allah yanında se&ccedil;kin ve &ouml;zel bir yeri olmasaydı, Y&uuml;ce Allah asla Peygamber&rsquo;ine, onlarla Allah&rsquo;ın d&uuml;şmanlarıyla m&uuml;bahele etmesini ve onları vasıta kılarak azap ve l&acirc;netin yalancıların &uuml;zerine nazil olmasını istemesini emretmezdi.</p>\n\n<p dir=\"LTR\">\n	Bu ayette dakik edeb&icirc; incelikler de vardır ki, onlara da dikkat etmek gerekir. Mesela; ayet-i kerimede &ldquo;&ccedil;ocuklarımız, kadınlarımız ve kendilerimiz&rdquo; denilerek Ali, Fatıma, Hasan ve H&uuml;seyin (a.s) Hz. Peygamber&#39;e izafe edilmiştir.</p>\n\n<p dir=\"LTR\">\n	Eğer bu olay pratikte ger&ccedil;ekleşmez ve Hz. Peygamber (s.a.a) amel&icirc; olarak isimlerini zikrettiğimiz o mukaddes zatlarla m&uuml;baheleye &ccedil;ıkmasaydı, bu s&ouml;zlerle başka şahısların akla gelmesi m&uuml;mk&uuml;nd&uuml;. Mesela; &ldquo;kadınlarımız&rdquo; kelimesiyle Hz. Fatıma (a.s) ve Peygamber (s.a.a)&#39;in diğer kızları ve &ldquo;kendilerimiz&rdquo; kelimesiyle de yalnızca Peygamber (s.a.a)&rsquo;in kendisi anlaşılabilirdi. Ancak Peygamber-i Ekrem&rsquo;in başkalarını değil de bu d&ouml;rt şahsiyeti m&uuml;bahele i&ccedil;in kendisiyle g&ouml;t&uuml;rmesi, bize şunu bildirmektedir: Bu &uuml;mmetin kadınlarının en se&ccedil;kini ve onların &ouml;rneği, Hz. Fatıma (a.s)&rsquo;dır ve &uuml;mmetin evlatlarının en se&ccedil;kini, Hz. Hasan (a.s) ile Hz. H&uuml;seyin (a.s)&#39;dir ve Kur&rsquo;an-ı Kerim onları Peygamber&rsquo;in evlatları olarak kabul etmiştir. &ldquo;Kendilerimiz&rdquo; kelimesiyle de Kur&rsquo;an-ı Kerim, Hz. Ali&#39;yi Peygamber&#39;in kendi canı sayılacak bir makama sahip olduğunu a&ccedil;ıklamıştır.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<strong>4- Sal&acirc;vat (Sal&acirc;t) Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;Ş&uuml;phe yok ki Allah ve melekleri Peygamber&rsquo;e sal&acirc;t (rahmet) ederler. Ey inananlar, siz de ona sal&acirc;t edin ve tam teslimiyetle ona sel&acirc;m verin.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Ahzap S&ucirc;resi: 56)</p>\n\n<p dir=\"LTR\">\n	Daha &ouml;nce zikrettiğimiz ayetler, Ehl-i Beyt (a.s)&rsquo;ın pak ve tertemiz olduğunu, onları sevmenin farz olduğunu ve onların Hz. Peygamber&#39;in Ehl-i Beyti olduğunu a&ccedil;ıklamıştır. Kur&rsquo;an m&uuml;fessirleri de, Hz. Peygamber&#39;in hadislerinden faydalanarak Ehl-i Beyt (a.s)&#39;ın kimler olduğunu isimleriyle belirlemiş, onların &ldquo;Hz. Ali (a.s), Hz. Fatıma (a.s), Hz. Hasan (a.s), Hz. H&uuml;seyin (a.s)&quot; olduklarını a&ccedil;ıklığa kavuşturmuşlardır.</p>\n\n<p dir=\"LTR\">\n	Bu ayet ise, Hz. Peygamber (s.a.a)&#39;e ve Ehl-i Beyti (a.s)&#39;a sal&acirc;t ve sel&acirc;m g&ouml;ndermeyi emrediyor ve bunu yalnızca onlara mahsus kılıyor, onlardan başkalarına değil. B&ouml;ylece &uuml;mmetin, onların rehberlik liyakatlerini kavrayabilmeleri i&ccedil;in, onların makam ve değerlerini &ccedil;ok ince ve zarif bir şekilde ortaya koyuyor.</p>\n\n<p dir=\"LTR\">\n	Fahr-i Raz&icirc;, Tefsir-i Kebir&#39;inde bu m&uuml;barek ayetin tefsiriyle ilgili olarak Hz. Peygamber (s.a.a)&rsquo;den şu hadisi nakeldiyor: &ldquo;Hz. Peygamber (s.a.a)&#39;den: &ldquo;Ya Resulallah! Sana ne şekilde sal&acirc;vat getirelim?&rdquo; diye soruldu. Hazret, bana ş&ouml;yle sal&acirc;vat getirin buyurdu: &ldquo;Allah&rsquo;ım, Muhammed&rsquo;e ve Muhammed&rsquo;in Ehl-i Beyti&rsquo;ne sal&acirc;t (rahmet) et, nasıl ki İbrahim&rsquo;e ve İbrahim&rsquo;in Ehl-i Beyt&rsquo;ine sal&acirc;t ettin; Muhammed&rsquo;e ve Muhammed&rsquo;in Ehl-i Beyt&rsquo;ine bereket ver, nasıl ki İbrahim&rsquo;e ve İbrahim&rsquo;in Ehl-i Beyt&rsquo;ine bereket verdin. Ş&uuml;phesiz, sen beğenilmişsin, y&uuml;cesin.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Fahr-i Raz&icirc;, bu hadisi nakletmeden &ouml;nce s&ouml;z konusu ayeti tefsir ederken şunları s&ouml;yl&uuml;yor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Bu ayet, Şafi&icirc;&rsquo;nin s&ouml;z&uuml;ne delildir; zira emir farza delalet eder. O halde Hz. Peygamber (s.a.a)&rsquo;e sal&acirc;vat getirmek farzdır. Teşehh&uuml;d&uuml;n dışında sal&acirc;vat getirmenin farz olmadığına g&ouml;re, Şafi&icirc;&rsquo;nin de dediği gibi teşehh&uuml;tte sal&acirc;vat getirmek farzdır.&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p dir=\"LTR\">\n	Daha sonra ş&ouml;yle devam ediyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Eğer &quot;Allah ve melekleri Peygamber&rsquo;e sal&acirc;t ediyorlarsa, artık bizim sal&acirc;vat getirmemize ne gerek var?&rdquo; diye sorulursa, deriz ki: &ldquo;Hz. Peygamber&#39;e sal&acirc;vat getirmek, onun sal&acirc;vata ihtiyacı olduğu i&ccedil;in değildir. Yoksa Allah&rsquo;ın sal&acirc;tından sonra meleklerin sal&acirc;vatına da ihtiyacı kalmazdı. Sal&acirc;vat, Peygamber&#39;e karşı bizden taraf bir tazim ve saygıdır. Bu vesile ile sevap kazanabiliyoruz. İşte bunun i&ccedil;indir ki, Hz. Peygamber (s.a.a) buyuruyor: &ldquo;Kim bana bir defa sal&acirc;vat getirirse, Allah da ona on defa sal&acirc;t eder.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Suyut&icirc; de, ed-D&uuml;r&uuml;&rsquo;&uuml;l-Mensur adlı tefsirinde ş&ouml;yle yazıyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Abdurrezzak, İbn-i Eb&icirc; Şeybe, Ahmed, Abd b. Hamid, Buhar&icirc;, M&uuml;slim, Ebu Davud, Tirmiz&icirc;, Nesa&icirc;, İbn-i Mace ve İbn-i Merdeveyh, Ka&rsquo;b bin Umre&rsquo;den ş&ouml;yle nakletmişlerdir: &ldquo;Bir g&uuml;n adamın biri, Hz. Peygamber&#39;e: &ldquo;Ya Resulallah! Sana sel&acirc;m vermenin usul&uuml;n&uuml; &ouml;ğrendik, bize sana sal&acirc;vat getirmenin şeklini de &ouml;ğretir misin?&rdquo; diye arzetti. Hz. Peygamber ş&ouml;yle buyurdu: &ldquo;De ki: Allah&rsquo;ım, Muhammed&#39;e ve Muhammed&rsquo;in Ehl-i Beyti&rsquo;ne sal&acirc;t (rahmet) et, nasıl ki İbrahim&#39;e ve İbrahim&#39;in soyuna sal&acirc;t ettin. Ger&ccedil;ekten sen &ouml;vg&uuml; ve izzet sahibisin.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Suyut&icirc;, bu rivayetten başka on sekiz hadis daha nakletmiştir ki hepsi, Hz. Peygamber (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;nin de sal&acirc;vatlarda o Hazretle birlikte zikredilmesi gerektiğini belirtiyor. Bu hadisleri, muhaddisler, İbn-i Abbas, Talha, Ebu Said Hudr&icirc;, Ebu Hureyre, Ebu Mes&rsquo;ud Ensar&icirc;, İbn-i Mes&rsquo;ud, Ka&rsquo;b bin Umre ve Ali (a.s) gibi sahabilerden nakletmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Aynı kaynakta yine ş&ouml;yle deniliyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ahmed ve Tirmiz&icirc;, Hasan b. Ali (a.s)&rsquo;dan nakletmişler ki, Hz. Peygamber ş&ouml;yle buyurmuştur:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Cimri, benim ismim yanında anıldığı zaman, bana sal&acirc;vat getirmeyen kimsedir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p dir=\"LTR\">\n	Bunlardan başka İsl&acirc;m fakihleri, namazın teşehh&uuml;d&uuml;nde Muhammed&rsquo;e ve onun &Acirc;li&rsquo;ne (Ehl-i Beyti&rsquo;ne) sal&acirc;vat getirmeyi ve Peygamber&#39;in isminin yanında Ehl-i Beyti&rsquo;nin de isminin anılmasını farz bilmişlerdir.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayetin mana ve tefsiri &uuml;zerinde d&uuml;ş&uuml;nen herkes, bu h&uuml;km&uuml;n, yani sal&acirc;tın farz edilmesinin, Hz. Peygamber&#39;in Ehl-i Beyti&rsquo;ne ta&rsquo;zim ve saygıyı ifade ettiğini anlar. O Ehl-i Beyt ki, Allah onlardan b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;kleri uzaklaştırarak onları tertemiz kılmıştır ki, &uuml;mmet onlara uyup, onların yolundan hareket ederek fitne ve ihtilaflardan korunabilsin.</p>\n\n<p dir=\"LTR\">\n	Evet; kendilerine sal&acirc;vat getirmeden namazın sahih olmayacağı bu y&uuml;ce zatlar, &uuml;mmetin imamlarıdırlar. Eğer onların yolu doğru yol olmasaydı, onlara uymak hata olsaydı, s&ouml;z ve amelleri sağlam olmasaydı, Allah-u Tebarek ve Teala, asla M&uuml;sl&uuml;manlara, onları sevmeyi ve her namazda onlara sal&acirc;vat getirmeyi emretmezdi. Her g&uuml;n beş vakit farz namazlarda, Peygamber (s.a.a.)&#39;in yanında Ehl-i Beyt (a.s)&#39;a da sal&acirc;vat getirmenin farz olması, kıyamet g&uuml;n&uuml;ne kadar M&uuml;sl&uuml;manların dikkatini Ehl-i Beyt (a.s)&rsquo;ın Allah&#39;ın indindeki y&uuml;ce makamlarına &ccedil;ekmek ve onlara uymanın, onların yolunda hareket etmenin gerekliliğini anlatmak i&ccedil;in değil de ne i&ccedil;indir?!</p>\n\n<p dir=\"LTR\">\n	<strong>5- İnsan (Dehr) S&ucirc;resi</strong></p>\n\n<p dir=\"LTR\">\n	&quot;Ş&uuml;phesiz ki iyiler, karışımı k&acirc;fur olan bir kadehten i&ccedil;erler. Bir kaynak ki, Allah&rsquo;ın kulları ondan i&ccedil;erler ve onu fışkırtarak akıtırlar. Onlar, adaklarını yerine getirirler ve şerri (k&ouml;t&uuml;l&uuml;ğ&uuml;) yaygın olan bir g&uuml;nden korkarlar. Kendi canları &ccedil;ektiği halde, yemeği yoksula, yetime ve esire yedirirler. &ldquo;Biz size, ancak Allah rızası i&ccedil;in yediriyoruz; sizden ne bir karşılık istiyoruz, ne de bir teşekk&uuml;r. Biz, asık suratlı, sert bir g&uuml;nden dolayı Rabbimizden korkuyoruz.&rdquo; B&ouml;ylece Allah, onları o g&uuml;n&uuml;n şerrinden korumuş ve onları bir parlaklığa ve bir sevince kavuşturmuştur. Sabretmelerine karşılık da, onları cennetle ve ipekle &ouml;d&uuml;llendirmiştir. Orada tahtlar &uuml;zerine yaslanmış olarak bulunurlar. Ne yakıcı bir sıcak g&ouml;r&uuml;rler orada, ne de dondurucu bir soğuk. (Cennet ağa&ccedil;larının) G&ouml;lgeleri &uuml;zerlerine sarkmış ve (meyvelerinin) devşirilmesi kolaylaştırıldık&ccedil;a kolaylaştırılmış. &Ccedil;evrelerinde g&uuml;m&uuml;şten kaplar ve bill&ucirc;r kupalar dolaştırılır. G&uuml;m&uuml;şten bill&ucirc;rlar ki, belli bir &ouml;l&ccedil;&uuml;de belirlemişlerdir onları. Orada onlara bir kadeh i&ccedil;irilir ki, karışımı zencefildir. Oradaki bir pınardan ki, &quot;Selsebil&quot; olarak adlandırılır. &Ccedil;evrelerinde &ouml;l&uuml;ms&uuml;z gen&ccedil;ler dolaşır durur. Onları g&ouml;rd&uuml;ğ&uuml;nde, sa&ccedil;ılmış inciler sanırsın. Nereye baksan, bir nimet ve b&uuml;y&uuml;k bir m&uuml;lk g&ouml;r&uuml;rs&uuml;n. &Uuml;zerlerinde ipekten ince ve kalın yeşil elbiseler vardır; g&uuml;m&uuml;şten bileziklerle de bezenmişlerdir. Rableri onlara tertemiz bir i&ccedil;ki i&ccedil;irmiştir. Bu, sizin i&ccedil;in bir m&uuml;k&acirc;fattır ve gayretiniz karşılığını bulmuştur.&quot;</p>\n\n<p dir=\"LTR\">\n	(İnsan S&ucirc;resi: 5-22)</p>\n\n<p dir=\"LTR\">\n	Hi&ccedil; kuşkusuz, bu ayetlerde cennet ile m&uuml;jdelenen Ehl-i Beyt&rsquo;tir. Onlara uyan ve onların yolunda hareket eden kimseler de onlarla birlikte mahşur olur.</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc;, bu ayetlerin tefsirinde ş&ouml;yle diyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;İbn-i Abbas (r.a) nakletmiştir: &ldquo;Bir g&uuml;n Hasan ve H&uuml;seyin hasta olmuşlardı. Hz. Peygamber (s.a.a) ashaptan bir grup ile birlikte onları g&ouml;rmeye gittiler. Bu ziyaret esnasında: &ldquo;Ey Ebe&#39;l-Hasan, &ccedil;ocuklarının şifası i&ccedil;in bir adak ada.&quot; buyurdular. Ali (a.s), Fatıma (a.s) ve hizmet&ccedil;ileri Fizze, her &uuml;&ccedil;&uuml;, &quot;Hasan ve H&uuml;seyin (a.s) şifa bulurlarsa, &uuml;&ccedil; g&uuml;n oru&ccedil; tutacağız.&quot; diye nezrettiler. Hasan ve H&uuml;seyin (a.s) şifa buldular. Fakat o g&uuml;nlerde evlerinde yiyecek herhangi bir şey yoktu. Ali (a.s), Şem&rsquo;un isimli bir Yahudiden &uuml;&ccedil; sa&#39; miktarında arpa bor&ccedil; aldı. Hz. Fatıma (a.s) onun bir sa&#39;ını &ouml;ğ&uuml;t&uuml;p kendi sayılarınca beş adet ekmek pişirdi. Onları iftar vakti yemek i&ccedil;in &ouml;nlerine koydukları sırada, bir dilenci kapının &ouml;n&uuml;nde durup ş&ouml;yle seslendi: &ldquo;Sel&acirc;m olsun size Ey Muhammed&rsquo;in Ehl-i Beyt&#39;i! Ben bir fakirim; bana yiyecek verin, Allah size cennet sofralarından yedirsin.&quot; Bunun &uuml;zerine, hepsi fedak&acirc;rlık edip ekmeklerini dilenciye verdiler ve kendileri suyla iftar edip o geceyi &ouml;ylece sabahladılar. Ertesi g&uuml;n yine oru&ccedil; tuttular. Akşam vakti sofra başına oturup iftar edecekleri sırada, bu sefer bir yetim kapıya gelip yiyecek istedi. Onlar da ekmeklerini ona verdiler ve o g&uuml;n de a&ccedil; kaldılar. &Uuml;&ccedil;&uuml;nc&uuml; g&uuml;n iftar vakti bir esir&nbsp; gelip yiyecek istedi. Onlar da iftarlıklarını ona verdiler. Ertesi g&uuml;n Hz. Ali (a.s), Hasan ve H&uuml;seyin (a.s)&rsquo;ın ellerinden tutup Hz. Peygamber (s.a.a)&#39;in huzuruna geldiler. Hz. Peygamber, onları a&ccedil;lıktan titrer halde g&ouml;r&uuml;nce ş&ouml;yle buyurdu: &ldquo;Sizi bu halde g&ouml;rmek bana &ccedil;ok ağır geliyor.&rdquo; Daha sonra onlarla beraber Fatıma (a.s)&#39;ın evine geldiler. Hz. Peygamber kızı Fatıma (a.s)&#39;ı mihrabında a&ccedil;lıktan karnı v&uuml;cuduna yapışmış ve g&ouml;zleri &ccedil;ukurlaşmış bir halde g&ouml;rd&uuml;. Bu manzara, Peygamber&#39;i &ccedil;ok &uuml;zd&uuml;. Bu sırada Cebrail (a.s) nazil oldu ve: &ldquo;Ey Muhammed! Allah b&ouml;yle Ehl-i Beyt&#39;ten dolayı seni m&uuml;jdeliyor.&rdquo; dedi ve İnsan S&ucirc;resini Peygamber (s.a.a)&rsquo;e okudu.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p dir=\"LTR\">\n	Bu husustaki hadislerin ifadelerinde biraz değişiklik olmasına rağmen hepsi, bu ayetlerin, Ali (a.s), Fatıma (a.s) Hasan (a.s) ve H&uuml;seyin (a.s)&#39;ın hakkında nazil olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadırlar. Ehl-i Beyt İmamlarından da bu hususta bir&ccedil;ok hadis nakledilmiştir.</p>\n\n<p dir=\"LTR\">\n	Bu ayetler, Ehl-i Beyt (a.s)&#39;ın, Allah&rsquo;ın &ldquo;ebrar=iyiler&quot; olarak nitelendirdiği kulları olduğunu bildirmekte ve onları cennetle m&uuml;jdelemektedir.</p>\n\n<p dir=\"LTR\">\n	<strong>&Ouml;zel Olarak Hz. Ali (a.s) Hakkında İnen Ayetler</strong></p>\n\n<p dir=\"LTR\">\n	&Ccedil;ocukluk zamanından Hz. Peygamber (s.a.a)&#39;in evinde ve onun g&ouml;zetimi ve eğitimi altında b&uuml;y&uuml;y&uuml;p gelişen, onun ahlakıyla ahlaklanan, daha on yaşındayken Peygamber&#39;e iman ederek onu tasdik eden, ona uyan, daha sonralar da Bedir, Uhud, Huneyn, Ahzap, Hayber, Zat&#39;us-Selasil ve İsl&acirc;m ordusunun zafere ulaştığı b&uuml;t&uuml;n savaşlarda onun kahraman askeri ve yiğit kumandanı olan Hz. İmam Ali (a.s) hakkında Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayet nazil olmuştur.</p>\n\n<p dir=\"LTR\">\n	Kur&rsquo;an ayetlerinin nazil olma sebepleriyle iligili bir araştırma yaparsak, t&uuml;m Ehl-i Beyt (a.s) hakkında inen ayetlerin dışında, &ouml;zel olarak M&uuml;minlerin Emiri Hz. İmam Ali (a.s) hakkında, kendisinin faziletlerinden bahseden bir&ccedil;ok ayetin inmiş olduğunu g&ouml;receğiz. Bu ayetleri ş&ouml;yle tasnif etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p dir=\"LTR\">\n	<strong>a)</strong> Cesareti, kahramanlığı ve Allah yolunda fedak&acirc;rlığıyla ilgili ayetler.</p>\n\n<p dir=\"LTR\">\n	<strong>b)</strong> D&uuml;şmanların zul&uuml;m ve alaylarına karşı sabrını, direncini anlatan ayetler.</p>\n\n<p dir=\"LTR\">\n	<strong>c)</strong> Takvası, ameli, başkalarına iyilik ve ihsanı ve m&uuml;minler &uuml;zerindeki vel&acirc;yetinden s&ouml;z eden ayetler.</p>\n\n<p dir=\"LTR\">\n	Biz bu ayetlerden bazılarını &ouml;rnek olarak zikredeceğiz:</p>\n\n<p dir=\"LTR\">\n	<strong>1- Vel&acirc;yet Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;Sizin veliniz, ancak Allah, O&#39;nun Resul&uuml; ve namaz kılarken r&uuml;ku halinde zekat veren m&uuml;minlerdir. Kim Allah&rsquo;ı, O&#39;nun Resul&uuml;&#39;n&uuml; ve s&ouml;z&uuml; edilen m&uuml;minleri veli edinirse, hi&ccedil; ş&uuml;phesiz, galip gelecek olanlar, Allah&rsquo;ın taraftarlarıdır.&quot;</p>\n\n<p dir=\"LTR\">\n	(Maide S&ucirc;resi: 55-56)</p>\n\n<p dir=\"LTR\">\n	Zemahşer&icirc;, Keşşaf adlı tefsirinde ş&ouml;yle diyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Bu ayet Ali -kerremellahu vecheh- hakkında nazil olmuştur. Hz. Ali namazda, r&uuml;ku halindeyken bir dilenci ondan yardım istemiş, o da k&uuml;&ccedil;&uuml;k parmağında olan y&uuml;z&uuml;ğ&uuml;n&uuml; ona vermiştir. A&ccedil;ıktır ki, namaz halinde y&uuml;z&uuml;ğ&uuml; parmağından &ccedil;ıkarıp vermesi, namazına zarar verecek derecede &ccedil;ok bir işi gerektirmemektedir. Eğer birisi; &quot;Bu ayette zamir &ccedil;oğul olarak kullanılmıştır. O halde, bu ayet nasıl yalnızca Hz. Ali&rsquo;ye mahsus olabilir?&quot; derse, cevabında deriz ki: &ldquo;Bu ayetin tek bir kişinin hakkında nazil olmasına rağmen ondaki zamirin &ccedil;oğul olarak kullanılması, başkalarını da bu gibi amellere teşvik etmek, fakirlere yardım etme ve ihsanda bulunma konusunda m&uuml;minlerde rağbet oluşturmak i&ccedil;indir.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p dir=\"LTR\">\n	Vahid&icirc; de, Esbab&#39;&uuml;n-N&uuml;zul adlı kitabında, bu ayetin nazil olma sebebini ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Bu ayetin sonu, Ali b. Eb&icirc; Talip (a.s) hakkındadır. Zira o, namazının r&uuml;kuunda y&uuml;z&uuml;ğ&uuml;n&uuml; fakire bağışlamıştır.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23] </a></p>\n\n<p dir=\"LTR\">\n	Bu ayetin Hz. Ali (a.s) hakkında nazil olduğu, diğer bir&ccedil;ok tefsir ve hadis kitabında da zikredilmiştir. Biz, s&ouml;z&uuml;n &ccedil;ok fazla uzamaması i&ccedil;in onların hepsini nakletmekten vazge&ccedil;tik.</p>\n\n<p dir=\"LTR\">\n	<strong>2- Tebliğ Ayeti</strong></p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey Peygamber, Rabbinden sana indirilen emri insanlara ilet. Eğer yapmazsan, O&#39;nun el&ccedil;iliğini yerine getirmemiş olursun. Allah seni insanlardan korur...&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24] </a></p>\n\n<p dir=\"LTR\">\n	(Maide S&ucirc;resi: 67)</p>\n\n<p dir=\"LTR\">\n	&quot;Tebliğ Ayeti&quot; diye bilinen bu ayet-i kerime, Hz. Peygamber (s.a.a), son haccı olan Veda Haccı&#39;ndan&nbsp; Medine&rsquo;ye d&ouml;nd&uuml;ğ&uuml; zaman, zilhicce ayının on sekizinci g&uuml;n&uuml; Gadir-i Hum&#39;da nazil oldu.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25] Peygamber (s.a.a),&nbsp; Cuhfe&#39;ye</a><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26] vardıklarında &ldquo;Gadir-i Hum&rdquo; denilen yerde durdular</a><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27] ve geride kalanlar kendilerine ulaşıncaya, &ouml;nde gidenler de ge</a>riye d&ouml;n&uuml;nceye kadar orada beklediler.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28] Ashabını oradaki ağa&ccedil;ların altında dağınık bir şekilde oturmaktan nehyettiler ve bazılarını da o ağa&ccedil;ların altındaki dikenleri temizlemeye g&ouml;nderdiler.</a><a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29] Daha sonra halkı namaz kılmaya davet ederek şiddetli sıca</a>ğın altında &ouml;ğle namazını kıldılar. Sonra ayağa kalkıp hutbe okuyarak Allah&rsquo;a hamd ve sena ettikten ve halka vaaz ve nasihatte bulunduktan sonra ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Benim Allah tarafından davet edilip de icabet etme zamanın yaklaşmıştır. Ş&uuml;phesiz ki, ben de sorumluyum, siz de sorumlusunuzdur. &Ouml;yleyse şimdi siz ne diyorsunuz?&rdquo;</p>\n\n<p dir=\"LTR\">\n	M&uuml;sl&uuml;manlar ş&ouml;yle dediler: &ldquo;Biz şahadet ediyoruz ki, sen Allah&rsquo;ın emirlerini ve İsl&acirc;m&rsquo;ın h&uuml;k&uuml;mlerini insanlara tebliğ ettin; nasihat ve &ouml;ğ&uuml;tte bulundun. Allah seni hayırla m&uuml;k&acirc;fatlandırsın.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Sonra Hz. Peygamber (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Siz, Allah&rsquo;tan başka bir ilah olmadığına, Muhammed&#39;in O&#39;nun kulu ve el&ccedil;isi olduğuna, cennet ve cehennemin hak olduğuna şahadet ediyor musunuz?&quot;</p>\n\n<p dir=\"LTR\">\n	&ldquo;B&uuml;t&uuml;n bunlara şahadet ediyoruz.&quot; dediler.</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a.): &ldquo;Allah&#39;ım, sen şahit ol.&rdquo; buyurdular ve: &ldquo;Acaba (benim s&ouml;ylediklerimi) iştiyor musunuz?&rdquo; diye sordular.</p>\n\n<p dir=\"LTR\">\n	&ldquo;Evet işitiyoruz.&rdquo; dediler.</p>\n\n<p dir=\"LTR\">\n	O zaman ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey insanlar! Ben sizden &ouml;nce (Kevser Havuzu başında) hazır olacağım ve siz havuz başında benim yanıma geleceksiniz. O havuzun genişliği, Busra<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30] ile San&rsquo;a arası kadardır. O havuzda, g&ouml;kteki yıldızlar kadar g&uuml;m&uuml;ş kadehler vardır. Orada, ben iki değerli ve kıymetli emanetim hakkında sizi sorguya &ccedil;ekeceğim. O halde onlara karşı benden </a>sonra nasıl davranacağınıza dikkat edin.&quot;</p>\n\n<p dir=\"LTR\">\n	Birisi: &ldquo;Ya Resulullah! O iki değerli emanetin nedir?&rdquo; diye sordu.</p>\n\n<p dir=\"LTR\">\n	Resulullah (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Onlardan biri, Allah&rsquo;ın kitabı Kur&rsquo;an&rsquo;dır ki, onun bir ucu Allah&rsquo;ın elinde, bir ucu da sizin elinizdedir; ona sarılın ve ondan asla ayrılmayın. Diğeri de, benim &ouml;z akrabalarımdan olan Ehl-i Beytimdir. Latif ve Habir olan Allah bana bildirmiştir ki, o ikisi havuzun başında bana ulaşıncaya kadar asla birbirlerinden ayrılmayacaklar. Ben de Rabbimden onlar i&ccedil;in bunu istedim. &Ouml;yleyse ey insanlar, onlardan &ouml;ne ge&ccedil;meyin, yoksa hel&acirc;k olursunuz; onlardan geri de kalmayın, yoksa yine hel&acirc;k olursunuz; onlara bir şey &ouml;ğretmeye de kalkışmayın; &ccedil;&uuml;nk&uuml; onlar sizden &ccedil;ok daha bilgilidirler.&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31] </a></p>\n\n<p dir=\"LTR\">\n	Sonra ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Acaba benim m&uuml;minlere karşı onların kendilerinden daha evla olduğumu bilmiyor musunuz?&rdquo;</p>\n\n<p dir=\"LTR\">\n	&ldquo;Evet, biliyoruz ya Resulullah!&rdquo; dediler.</p>\n\n<p dir=\"LTR\">\n	Daha sonra ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Acaba benim her m&uuml;mine karşı kendisinden daha evla olduğumu bilmiyor musunuz veya buna tanıklık etmiyor musunuz?&rdquo;</p>\n\n<p dir=\"LTR\">\n	&ldquo;Evet, buna tanıklık ediyoruz ya Resulullah!&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32] </a></p>\n\n<p dir=\"LTR\">\n	Sonra Ali b. Eb&icirc; Talib&#39;in (a.s) elinden tutup yukarıya kaldırdı. &Ouml;yle ki her ikisinin koltuk altlarının beyazlığı g&ouml;r&uuml;nd&uuml;.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33] Sonra ş&ouml;yle buyurdular: </a></p>\n\n<p dir=\"LTR\">\n	&ldquo;Ey insanlar! Allah benim mevl&acirc;mdır, ben de sizin mevl&acirc;nızım<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34] ve ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır. Allah&rsquo;ım, onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol,</a><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35] ona yardım edene yardım et, onu yalnız bırakanı yalnız bırak,</a><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36] onu seveni sev, ona buğzedene buğzet.&quot;</a><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37] </a></p>\n\n<p dir=\"LTR\">\n	Sonra ş&ouml;yle buyurdular: &quot;Allah&#39;ım, şahit ol!&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38] </a></p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a) ile Hz. Ali (a.s) hen&uuml;z birbirlerinden ayrılmamışlardı ki, Allah (c.c) tarafından şu ayet nazil oldu:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Bug&uuml;n dininizi size k&acirc;mil ettim, size verdiğim nimetimi tamamladım ve İsl&acirc;m&rsquo;ı size din olarak beğendim.&quot;</p>\n\n<p dir=\"LTR\">\n	(Maide Suersi: 3)</p>\n\n<p dir=\"LTR\">\n	<a>Bunun </a><a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\">[RS1]</a>&nbsp;<a href=\"http://www.caferilik.com/kuran/ehlibeyt.htm#_msocom_1#_msocom_1\">[RS1]</a>&nbsp;&uuml;zerine Hz. Peygamber (s.a.a) ş&ouml;yle buyurdular:</p>\n\n<p dir=\"LTR\">\n	&quot;Allahu Ekber! Dini k&acirc;mil ettiği, nimeti tamamladığı, benim peygamberliğime ve Ali&rsquo;nin vel&acirc;yet ve imametine razı olduğu i&ccedil;in Allah&#39;ı ulularım.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39] </a></p>\n\n<p dir=\"LTR\">\n	Y&uuml;ce Allah&#39;ın kendilerinden her t&uuml;rl&uuml; pisliği giderdiği bu temiz soyun y&uuml;celiği, b&uuml;y&uuml;kl&uuml;ğ&uuml; ve &uuml;st&uuml;n makamlarından bahseden bir&ccedil;ok ayet daha vardır ki, onların hepsine değinmek s&ouml;z&uuml;n uzamasına yol a&ccedil;ar. Bu y&uuml;zden bu ayetleri geniş bir şekilde incelemek isteyenler tefsir, menakıb, hadis ve tarih kitaplarına m&uuml;racaat edebilirler.</p>\n\n<p dir=\"LTR\">\n	Biz burada, yine &ouml;zel olarak Hz. Ali (a.s)&#39;ın hakkında inen ayetlerden birka&ccedil;ına daha işaret etmekle yetiniyoruz:</p>\n\n<p dir=\"LTR\">\n	1- &ldquo;(Ey Peygamber!) Sen ancak bir uyarıcısın ve her topluluk i&ccedil;in bir hidayet &ouml;nderi vardır.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Ra&rsquo;d S&ucirc;resi: 7)</p>\n\n<p dir=\"LTR\">\n	Ş&ouml;yle rivayet edilmiştir: Hz. Peygamber (s.a.a) elini g&ouml;ğs&uuml;ne koyup ş&ouml;yle buyurdu: &ldquo;Benim vazifem uyarıp korkutmaktır, ve her kavmin bir hidayet &ouml;nderi vardır.&rdquo; Sora Hz. Ali (a.s)&rsquo;a işaret ederek ş&ouml;yle buyurdu: &ldquo;Hidayet &ouml;nderi sensin ya Ali! Benden sonra hidayet arayanlar seninle hidayeti bulacaklar.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40] </a></p>\n\n<p dir=\"LTR\">\n	Bu hadisi Taber&icirc;, Fahr-i Raz&icirc;&nbsp; ve Suyut&icirc; kendi tefsirlerinde nakletmişlerdir.</p>\n\n<p dir=\"LTR\">\n	2- &ldquo;İman etmiş olan (m&uuml;min) kimse, yoldan &ccedil;ıkmış olan (fasık) kimse gibi olur mu hi&ccedil;? Elbette bir olmazlar.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Secde S&ucirc;resi: 18)</p>\n\n<p dir=\"LTR\">\n	Bu ayeti tefsir edenler, &ldquo;m&uuml;min&quot;den maksat, Hz. Ali (a.s); &ldquo;fasık&rdquo;tan maksat ise Velid b. Ukbe&rsquo;dir, demişlerdir. <a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41] </a></p>\n\n<p dir=\"LTR\">\n	3- &quot;Acaba Rabbinden apa&ccedil;ık bir delile sahip bulunan, onu yine ondan bir şahit izleyen (...) kimse mi (yalanlanacak)?&quot;</p>\n\n<p dir=\"LTR\">\n	(H&ucirc;d S&ucirc;resi: 17)</p>\n\n<p dir=\"LTR\">\n	Ayette zikredilen &ldquo;Rabbinden apa&ccedil;ık bir delile sahip bulunan&quot; kimse, Hz. Peygamber-i Ekrem (s.a.a); &quot;onu izleyen şahit&quot; ise Hz. Ali (a.s)&#39;dır.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42] </a></p>\n\n<p dir=\"LTR\">\n	4- &ldquo;... ş&uuml;phesiz ki Allah onun (Peygamber&#39;in) dostudur, Cebrail ve m&uuml;minlerin salihi de...&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Tahrim S&ucirc;resi: 4)</p>\n\n<p dir=\"LTR\">\n	M&uuml;fessirler ve hadis alimlerine g&ouml;re bu ayyetteki &ldquo;m&uuml;minlerin salihi&rdquo; olarak zikredilen kimse, Hz. Ali b. Eb&icirc; Talip (a.s)&#39;dır.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43] </a></p>\n\n<p dir=\"LTR\">\n	5- &ldquo;Belleyip kavrayan kulak da onu bellesin.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Hakka S&ucirc;resi: 12)</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), bu ayeti okuduğunda Hz. Ali (a.s)&rsquo;a bakarak ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;tan istedim ki bu belleyip kavrayan kulak senin kulağın olsun.&rdquo; Hz. Ali (a.s) ş&ouml;yle diyor: &quot;(Ondan sonra) Hz. Peygamber (s.a.a)&#39;den duyduğum hi&ccedil;bir şeyi unutmadım.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Bu hadisi Taber&icirc; kendi tefsirinde, Zemahşer&icirc; Keşşaf&rsquo;ta, Suyut&icirc; ed-D&uuml;rr&#39;&uuml;l-Mensur&rsquo;da bu ayetin tefsirinde zikretmişlerdir. Hadis aşağıdaki kitaplarda da nakledilmiştir.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44] </a></p>\n\n<p dir=\"LTR\">\n	Vahid&icirc;, Esbab&#39;&uuml;n-N&uuml;zul adlı kitabında Bureyd&rsquo;den ş&ouml;yle bir hadis naklediyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;Hz. Resulullah, Hz. Ali&rsquo;ye hitap ederek ş&ouml;yle dedi: &ldquo;Allah-u Teala, seni kendime yaklaştırıp asla uzaklaştırmamamı ve sana &ouml;ğretmemi emretmiştir. Senin de belleyip kavraman gerekmektedir. Hi&ccedil; kuşkusuz, Allah senin&nbsp; belleyip kavramanı sağlayacaktır.&rdquo; İşte o zaman &ldquo;Belleyip kavrayan kulak da onu bellesin.&rdquo; ayeti nazil oldu.&rdquo;</p>\n\n<p dir=\"LTR\">\n	6- &ldquo;Ş&uuml;phe yok ki Rahman, iman edenler ve iyi işlerde bulunanlara karşı (g&ouml;n&uuml;llerde) bir sevgi bırakacaktır.&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Meryem S&ucirc;resi: 96)</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), Ali (a.s)&#39;a buyurdu: &ldquo;Ya Ali, de ki: Allah&#39;ım, benim i&ccedil;in kendi katında bir ahit kıl ve m&uuml;minlerin kalbinde bana karşı bir sevgi bırak.&rdquo;</p>\n\n<p dir=\"LTR\">\n	Bu hadis Zemahşer&icirc; Keşşaf&#39;ta, Suyut&icirc; ed-D&uuml;rr&#39;&uuml;l-Mensur&#39;da mezkur ayetin tefsirinde nakletmişlerdir. Aynı hadis aşağıdaki kitaplarda da nakledilmiştir.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45] </a></p>\n\n<p dir=\"LTR\">\n	7- &ldquo;İman edenler ve iyi işlerde bulunanlarsa, işte onlardır yaratılmışların en hayırlıları.&rdquo; (Beyyine S&ucirc;resi: 7)</p>\n\n<p dir=\"LTR\">\n	Hz. Peygamber (s.a.a), Ali (a.s)&rsquo;a ş&ouml;yle buyurdu: &ldquo;Ya Ali! Ayette s&ouml;z&uuml; edilen kişiler, sen ve senin Şiilerindir.&quot;</p>\n\n<p dir=\"LTR\">\n	Hadis, Taber&icirc; Tefsiri&rsquo;nde nakledilmiştir. Suyut&icirc; de bu hadisi ed-D&uuml;rr&#39;&uuml;l-Mensur&#39;da &ccedil;eşitli senetlerle naklettikten sonra şunları ekliyor: &ldquo;Ne zaman Ali (a.s) gelse, Hz. Peygamber (s.a.a)&rsquo;in ashabı; &ldquo;İnsanların en hayırlısı geldi.&rdquo; diyorlardı.&quot;</p>\n\n<p dir=\"LTR\">\n	Aynı hadis, es-Savaik&#39;ul-Muhrika, s. 96 ve Nur&#39;ul-Ebsar, s. 70 ve 101&rsquo;de de nakledilmiştir.</p>\n\n<p dir=\"LTR\">\n	8- &ldquo;Hacılara su dağıtmayı ve Mescid-i Haram&#39;ı onarmayı, Allah&#39;a ve ahiret g&uuml;n&uuml;ne iman eden ve Allah yolunda cihad eden gibi mi saydınız?...&rdquo;</p>\n\n<p dir=\"LTR\">\n	(Tevbe S&ucirc;resi: 19)</p>\n\n<p dir=\"LTR\">\n	Hacılara su dağıtma ve Mescid-i Haram&#39;ı onarma işiyle uğraşanlardan maksat, Abbas ve Talha&rsquo;dır. İman edenden maksat ise, Hz. Ali (a.s)&#39;dır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46] </a></p>\n\n<p dir=\"LTR\">\n	Bu konuda başka ayetler de vardır. Ama biz s&ouml;z&uuml;n uzamaması i&ccedil;in bu kadarıyla yetiniyoruz.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"right\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]- Tirmiz&icirc;, &quot;Menakıb-ı Ehl-i Beyt&quot; adlı eserinde (c. 2, s. 308) &Ouml;mer b. Eb&icirc; Seleme&#39;den ş&ouml;yle naklediyor: &ldquo;Tathir Ayeti, &Uuml;mm&uuml; Seleme&rsquo;nin evinde nazil olduğunda Peygamber (s.a.a); Fatıma, Hasan, H&uuml;seyin ve Ali&#39;yi &ccedil;ağırarak onların &uuml;zerine bir aba &ouml;rtt&uuml; ve</a> ş&ouml;yle buyurdu: &ldquo;Allah&#39;ım, bunlar benim Ehl-i Beytimdir; onlardan her &ccedil;eşit pisliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; gider ve onları tertemiz kıl.&rdquo; O sırada &Uuml;mm&uuml; Seleme; &ldquo;Ya Resulallah! Ben de onlarla birlikte miyim?&rdquo; diye sordu. Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Sen kendi mevkine sahipsin ve hayır &uuml;zeresin.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]- Bu hadis, Gayet&#39;&uuml;l-Meram&#39;da Abdullah b. Ahmed b. Hanbel&#39;den &uuml;&ccedil; senet ile &Uuml;mm&uuml; Seleme&rsquo;den nakledilmiştir. Aynı hadis, Saleb&icirc; Tefsiri&#39;nden de nakledilmiştir. Saleb&icirc; Tefsiri&#39;nde, İbn-i Merdeveyh ve Hatib&rsquo;in de, aynı hadi</a>si az bir ifade değişikliğiyle, Ebu Said-i Hudr&icirc;&#39;den naklettikleri ge&ccedil;er. Bkz. Allame Tabataba&icirc;, el-Mizan Tefsiri, Tathir Ayetinin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]- Bu hadisi İbn-i Cerir, İbn-i Eb&icirc; Hatem ve Taberan&icirc;, Ebu Said-i Hudr&icirc;&rsquo;den nakletmişlerdir. Aynı hadisi &ldquo;Gayet&#39;ul</a>-Meram&rdquo; Saleb&icirc; Tefsiri&#39;nden naklederek ş&ouml;yle diyor: &ldquo;Bu hadisi Tirmiz&icirc; kendi &ldquo;S&uuml;nen&rdquo;inde nakletmiş ve onun sahih bir hadis olduğunu vurgulamıştır. Yine bu hadisi İbn-i Cerir, İbn-i M&uuml;nzir ve Hakim de doğrulamış, İbn-i Merdeveyh ve Beyhak&icirc; de kendi &quot;S&uuml;nen&quot;lerinde bu hadisi &Uuml;mm&uuml; Seleme&rsquo;den nakletmişlerdir. Bkz. el-Mizan Tefsiri.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]- Bu hadisi İbn-i Merdeveyh, İbn-i Eb&icirc; Şeybe&rsquo;den, Ahmed b. Hanbel&rsquo;den ve Tirmiz&icirc;&rsquo;den nakletmiş ve hasen olduğunu s&ouml;ylemiştir. Taberan&icirc;&rsquo;den ve Hakim&rsquo;den de naklederek onların bu had</a>isi sahih saydıklarını kaydetmiştir. İbn-i Merdeveyh, aynı hadisi Enes&rsquo;ten de nakletmiştir. Bkz. Allame Tabataba&icirc;, el-Mizan Tefsiri, Tathir Ayetinin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]- Cami&rsquo;ul-Usul, c. 9, s. 156. Bu hadisi Sahih-i Tirmiz&icirc; ve Enes b. Malik&rsquo;ten ş&ouml;yle naklediyor: </a>&ldquo;Tathir Ayeti nazil olduğunda, Peygamber (s.a.a) ne zaman namaza gitmek isteseydi, Fatıma (a.s)&rsquo;ın kapısının &ouml;n&uuml;nde durur ve ş&ouml;yle seslenirdi: &ldquo;Namaz vaktidir, ey Ehl-i Beyt! Allah yalnızca siz Ehl-i Beyt&rsquo;ten her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml; ve pisliği gidermek istiyor.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]- Fazl-u &Acirc;l&rsquo;&uuml;l-Beyt, s. 21, Takıyyuddin Ahmed b. Ali Mukriz&icirc;.</a></p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]- Tefsir-i Kebir, Fahr-i Raz&icirc;, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.</a></p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]- Gayet&rsquo;ul-Meram, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.</a></p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]- H&icirc;f, Mekke&rsquo;de Ebu Kubeys dağının arkasında yer alan Cebel-i Esv</a>ed&rsquo;deki bir beyaz noktanın adıdır. Mukaddes H&icirc;f Mescidi&rsquo;nin ismi de buradan alınmıştır.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]- Tefsiri-i Kebir, Fahr-i Raz&icirc;, Ş&ucirc;ra S&ucirc;resi, 23. ayetin tefsiri.</a></p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]- Muhibbuddin Taber&icirc;, Zehair&rsquo;ul-Ukba F&icirc; Menakıb-ı Zevi&rsquo;l-Kurba, s. 25.</a></p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]- Bu hadis aşağıdaki</a> kaynaklarda biraz farkla nakledilmiştir: Suyut&icirc;, İhya&rsquo;&uuml;l-Meyt Bi Fezail-i Ehl&rsquo;il-Beyt, s. 8; Suyut&icirc;, ed-D&uuml;rr&rsquo;&uuml;l-Mensur, c. 6, s. 7; Taberan&icirc;, el-Mu&rsquo;cem&rsquo;&uuml;l-Kebir, M&uuml;sned-i İmam Hasan, c. 1, s. 125; Heysem&icirc;, Mecma&rsquo;&uuml;z-Zevaid, c. 9, s. 168; Taber&icirc;, Zehair&rsquo;ul-Ukba, s. 25; İbn-i Sabbağ Malik&icirc;, el-F&uuml;sul&rsquo;&uuml;l-M&uuml;himme, s. 29; Kurtub&icirc;, el-Camiu Li Ahkam&rsquo;il-Kur&rsquo;an, c. 16, s. 21-22.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]- Necran Hıristiyanlarının heyeti &uuml;&ccedil; kişiden oluşmuştu. Bunlardan biri, &ldquo;&Acirc;kıb&rdquo; lakabını taşıyan &ldquo;Abdulmesih&rdquo; idi ki bu zat heyetin başk</a>anı idi. Diğeri, &ldquo;Seyyid&rdquo; vasfını taşıyan &ldquo;Eyhem&rdquo;; &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise &ldquo;Ebu Hatem b. Alkame&rdquo; isimli papazdı. İbn-i Sabbağ Malik&icirc;, el-F&uuml;sul&rsquo;&uuml;l-M&uuml;himme, Mukaddime.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14] - Zemahşer&icirc;, Tefsirinde ş&ouml;yle diyor: &ldquo;M&uuml;bahele&rdquo; kelimesi &ldquo;Behele&rdquo; maddesinden olup l&uuml;gatta &ldquo;l&acirc;ne</a>t etmek&rdquo; manasına gelmektedir. Daha sonra bu kelimeyi &ldquo;her &ccedil;eşit dua etmek&rdquo; manasında da kullanmışlardır; l&acirc;net ve beddua olmasa bile.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]- &ldquo;Ashab-ı Kisa&rdquo; Hz. Peygamberin (s.a.a) abasının altında bir araya gelen ve haklarında Tathir Ayeti nazil olan kimse</a>lere denmektedir ve onlar, Hz. Peygamber (s.a.a), Hz. Ali, Hz. Fatıma, Hz. Hasan ve Hz. H&uuml;seyin&rsquo;dir. Bu ayetin a&ccedil;ıklaması daha &ouml;nce ge&ccedil;mişti.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]- Zemahşer&icirc;, Tefsir-i Keşşaf, Al-i İmran S&ucirc;resi, 61. ayet.</a></p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]- Fahr-i Raz&icirc;, Tefsir-i Kebir, Al-i İmran S&ucirc;res</a>i, 61. ayet (M&uuml;bahele Ayeti).</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]- Ayet-i kerimedeki &ldquo;Peygamber&rsquo;e sal&acirc;vat getirin&rdquo; emrine işaret ediliyor. &ldquo;Usul-&uuml; Fıkıh&rdquo; bilginleri, emrin farza del&acirc;let edip etmediği hususunda şunları s&ouml;yl&uuml;yorlar: &ldquo;Kur&rsquo;an&rsquo;da ve hadislerde kullanılan emirler, m&uuml;stehabba </a>del&acirc;let ettiğine dair bir delil olmadığı takdirde, emrolunan şeyin farz olduğunu ifade ederler.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]- Allame Tabataba&icirc;, el-Mizan Tefsiri.</a></p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]- Şia&rsquo;nın b&uuml;y&uuml;k fakihlerinden ve Hicr&icirc; 7. y&uuml;zyılın b&uuml;y&uuml;k şahsiyetlerinden olan Muhakkık Hill&icirc; (r.a), &ldquo;Şerail&rsquo;ul-İ</a>sl&acirc;m&rdquo; adlı kitabında, namazın farzlarını saydığında ş&ouml;yle diyor: &ldquo;Namazın farzlarından yedincisi, &ldquo;Teşehh&uuml;d&rdquo;d&uuml;r. Teşehh&uuml;d okumak iki rekatlı namazlarda bir defa, &uuml;&ccedil; ve d&ouml;rt rekatlı namazlarda ise iki defa farzdır. Eğer bile bile teşehh&uuml;d&uuml; okumazsa, namazı batıl olur. Teşehh&uuml;dde de beş şey farzdır: Teşehh&uuml;d&uuml; okuyacak kadar oturmak, Allah&rsquo;ın birliğine ve Peygamber&rsquo;in risaletine tanıklık etmek ve Peygamber&rsquo;e ve Peygamber&rsquo;in Ehl-i Betine sal&acirc;vat getirmek.&rdquo; Bkz. Şerail&rsquo;ul-İsl&acirc;m, c. 1, kitab-ı sal&acirc;t.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]- Zemahş</a>er&icirc;, Tefsir-i Keşşaf, İnsan S&ucirc;resi&rsquo;nin tefsiri. Aynı hadisi Fahr-i Raz&icirc;, Tefsir-i Kebir&rsquo;inde Keşşaf&rsquo;tan ve Vahid&icirc;&rsquo;den nakletmiştir. Tabers&icirc; de bu hadisi &ldquo;Mecma&rsquo;ul-Beyan&rdquo; adlı tefsirinde nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]- Zemahşer&icirc;, Tefsir-i Keşşaf, Maide S&ucirc;resi, 55 ve 56</a>. ayetlerin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]- Vahid&icirc;, Esbab-ı N&uuml;zul, Maide S&ucirc;resi, 55. ayet.</a></p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]- Hakim Heskani &ldquo;Şevahid-&uuml;t Tenzil&rdquo; adlı kitabında (c.1,s.190 Beyrut baskısı, Hicri &ndash; Kamir 1393) Abdullah b. Ebi Evfa&rsquo;dan ş&ouml;yle rivayet edilmiştir. &ldquo;Ben Gadir-i Hum g&uuml;n&uuml;, kendi </a>kulağımla duydum ki Hz. Peygamber (s.a.a) (Ya eyy&uuml;herresul belliğ...) ayetinin okuduktan sonra iki elini koltuklarının altının beyazlığı g&ouml;r&uuml;necek şekilde yukarı kaldırdı ve ş&ouml;yle buyurdu: ayetinin okuduktan sonra iki elini koltuklarının altının beyazlığı g&ouml;r&uuml;necek</p>\n\n		<p dir=\"LTR\">\n			&ldquo;(Ey halk) bilin ki, ben kimin mevl&acirc;sı isem, Ali de onun Mevl&acirc;sıdır...&rdquo; Yine Vahidi, Esbab-ı N&uuml;zul&rdquo; kitabına; (s.135) ve Suyuti &ldquo;Ed D&uuml;rr-ul Mensur&rdquo; adlı kitabında, (c.2, s.198) Ebi Said-el Hudri&rsquo;den ş&ouml;yle nakletmişlerdir:</p>\n\n		<p dir=\"LTR\">\n			&ldquo;Ya Eyy&uuml;herresul b o elliğ ma unzile...&rdquo; ayeti Ali b. Ebu Talip (a.s) hakkında nazil luştur.)</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25] -Mecma-&uuml;z Zevaid c.9, s.163-165;&nbsp; (Şevahid-&uuml;t Tenzil, Hakim Haskani c.1, s.192-193)</a></p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26] bu b&ouml;lge Medine, Mısır. Ve Şam yollarının bir birinden ayrıldığı yerdi (Mecma-&uuml;l B&uuml;ldan kita</a>bı &ldquo;Cuhfe&rdquo; maddesi).</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27] -Mecma-&uuml;z Zevaid c.9, s.163- 165, ibn-i kesir, s.5, s.109-713</a></p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28] - İbn-i kesir tarihi, c.5, s.213</a></p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29] (Mecma-&uuml;z- Zevaid, İbn-i Kesir tarihinin de ibaresi bu ibareye yakındır. (c.5, s.209)</a></p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30] (Şam veya Bağdat yakınlarında bir </a>kasaba)</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31] -(Mecma-&uuml;z Zevaid. Bu hadisin bazı &ouml;l&uuml;mleri Hakim&rsquo;in M&uuml;stedrek&rsquo;inde (c.3, s.109-110) ve İbn-i Kesir&rsquo;in tarihinde (c.5, s.209) nakledilmiştir.)&nbsp;</a></p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32] (Musned-i Ahmed c.4, s.281-368-370), İbn-i Kesir (c.5, s.204-212).</a></p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33] (Meusned-i Ahmed c.1, </a>s.118-119, S&uuml;nen-i İbn-i Mace c.1, s.43 hadis 116, İbn-i Kesir, c.5, s.109.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34] (Şevahid-ut Tenzil, Hakim Haskani, c.1, s.191, İbn-i Kesir, c.5, s.209)</a></p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35] (Musned-i Ahmed c.1, s.118-119, c.4, s.281, 370, 372, 373, c.5, s.347, İbn-i Kesir tarihi c.5, s.2</a>04, 201, 213) İbn-i Kesir, Tarih&#39;inde şunu da eklemiştir: &ldquo;Ben Zeyd&rsquo;e dedim ki, acaba sen kendin bunu Peygamberden işittin mi? &ldquo;Zeyd&rdquo; cevabında dedi ki: &ldquo;O ağa&ccedil;ların altında olan herkes, Peygamberi o halde g&ouml;rd&uuml; ve o s&ouml;zleri kendi kulağı ile işitti. &ldquo;Sonra İb-ni Kesir s&ouml;zlerine ş&ouml;yle devam ediyor: &ldquo;Şeyhimiz Ebu Abdullah Zehebi &ldquo;Bu sahih bir hadistir&rdquo; dedi.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36] (Musned-i Ahmed c.1, s.118-119, Mecma-&uuml;z Zevaid, c.1, s.193, İbn-i Kesir tarihi, c.5, s.210-211).</a></p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]- Şevahid-&uuml;t Tenzil, c.1, s.210-211.</a></p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a></p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>-Hakim Haskani Şevahid-ut Tenzil de, c.1, s.157-158. Bunu Ebu Said Hudri&rsquo;den nakletmiştir. Ve s. 158&rsquo;de Ebu Hreyre&rsquo;den rivayet etmiştir. Aynı rivayet İbn-i Kesir, c.5, s.214 de &ouml;zet bir şekilde nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40] -M&uuml;stedrek-i Sahihayn c.3, s.129, Kenz-&uuml;l U</a>mmal c.6, s.157.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]-Bunu ibn-i Cerir Taber tefsirinde; Suyuti, Ed Durr-&uuml;l Mensur&rsquo;da Keşşaf&rsquo;ta Zemahşer&icirc;, Vahidi Esbab-ı Nuzul s.263&rsquo;de, nakletmiş ve yine bu hadis Tarih-i Bağdad ve Erriyaz-un Nezire&rsquo;de zikredilmiştir.</a></p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42] (Kenz&rsquo;&uuml;l- Ummal c.1, s.251, Suy</a>uti &ldquo;Ed Dur&rsquo;&uuml;l Mensur&rdquo; da, Fahri Razi &ldquo;tefsir-i Kebirinde bu ayeti yukarıdaki şekilde tefsir etmişlerdir.)</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]- Suyuti &ldquo;Ed Durr&uuml;l- Mensur&rsquo;da bu ayetin tefsirinde, Kenz-&uuml;l Ummal c.1, s.237, Feth-ul Bari c.13, s.27, Mecmeuz- Zevaid c.9, s.18-94 de bu konuyl</a>a ilgili hadis mevcuttur.)</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]- Mecma-uz Zevaid, c.9, s.131, Kenz-&uuml;l Ummal, c.6, s.408,</a></p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45] - Mecma-uz Zevaid c.9, s.125, Er Riyazun Nezire, c.2, s.207, Es Sevaik-ul Muhrika, s.102.</a></p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]- Esbab-ı N&uuml;zul, Vahidi, s.182, Taberi, Fahr-i Razi ve Suyuti&rsquo;de bun</a>u kendi tefsirlerin de keydetmiştir.</p>\n	</div>\n</div>\n\n<div>\n	&nbsp;</div>','Kuran\'da Ehl-i Beyt (a.s)','','publish','closed','open','','kuranda-ehl-i-beyt-a-s','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3003',0,'post','',0),(3004,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<div>\n	<p style=\"text-align: right;\">\n		&Uuml;stat Muhsin Kıraati</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Sılayı Rahim</strong></p>\n	Onlar &ouml;ylelerdir (fasıklardır) ki, kesin s&ouml;z verdikten sonra s&ouml;zlerinden d&ouml;nerler. Allah&rsquo;ın; ziyaret edilip h&acirc;l ve hatırının sorulmasını istediği kimseleri ziyaretten vazge&ccedil;erler ve yery&uuml;z&uuml;nde fitne ve fesat &ccedil;ıkarırlar. İşte onlar ger&ccedil;ekten zarara uğrayanlardır.&rdquo;\n\n	<p>\n		Bakara, 27</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&ldquo;&hellip; Allah&rsquo;ın; ziyaret edilip h&acirc;l ve hatırının sorulmasını istediği kimseler&hellip;&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayetinin c&uuml;mlesine ilişkin Allame Meclisi (r.a), sılayı rahimin &ouml;nemi hakkında y&uuml;z on rivayet beyan ederek konuyu ele almıştır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Bu rivayetler i&ccedil;erisinde en ilgi &ccedil;ekici olanlarından bazılarını aktaralım:</p>\n\n	<p>\n		&ndash; Akrabalarınızla, bir su i&ccedil;irmek haddinde dahi olsa g&ouml;r&uuml;şme ve irtibat halinde olunuz.</p>\n\n	<p>\n		&ndash; Sılayı rahim; &ouml;mr&uuml; uzatır, fakirliği uzaklaştırır.</p>\n\n	<p>\n		&ndash; Sılayı rahimle; rızık artar &ndash; gelişir.</p>\n\n	<p>\n		&ndash; Atılan en iyi adımlar; sılayı rahim ve akraba ziyaretleri i&ccedil;in yapılandır.</p>\n\n	<p>\n		&ndash; Sılayı rahimin neticesiyle; cennette &ouml;zel bir makama sahip olunur.</p>\n\n	<p>\n		&ndash; Akrabalarınız her ne kadar size &ouml;zensiz de olsalar, ziyaretlerine gidiniz.</p>\n\n	<p>\n		&ndash; Akrabalarınız iyilik sahibi olmasalar da, sılayı rahim yapınız.</p>\n\n	<p>\n		&ndash; Bir selam verme derecesinde dahi olsa, sılayı rahim yapınız.</p>\n\n	<p>\n		&ndash; Sılayı rahim, &ouml;l&uuml;m ve kıyamet g&uuml;n&uuml; hesabını kolaylaştırır.</p>\n\n	<p>\n		&ndash; Sılayı rahim, amellerin arınma ve malların gelişmesine nedendir.</p>\n\n	<p>\n		&ndash; Yakınlara olan maddi destek, diğer kimselere olan yardım sevabının yirmi d&ouml;rt katıdır.</p>\n\n	<p>\n		&ndash; Bir yıl yol y&uuml;r&uuml;nmeli de olsa sılayı rahim yapınız.</p>\n\n	<p>\n		&ndash; Herkim sılayı rahimi terk ederse, cennetin kokusu ona ulaşmaz.</p>\n\n	<p>\n		İmam Cafer Sadık (a.s) ş&ouml;yle buyurur: &lsquo;Babam; akrabalarıyla irtibatı olmayan kimse ile dost olmamam hususunda tavsiyede bulundu.&rsquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n	<p>\n		<strong>Kur&rsquo;an Tilavetinin Adabı</strong></p>\n\n	<p>\n		&ldquo;Kendilerine kitap verdiğimiz kimseler(den bazısı) onu, hakkını g&ouml;zeterek okurlar. &Ccedil;&uuml;nk&uuml; onlar, ona iman ederler. Onu ink&acirc;r edenlere gelince, iste ger&ccedil;ekten zarara uğrayanlar onlardır.&rdquo;</p>\n\n	<p>\n		Bakara, 121</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		İmam Cafer Sadık (a.s), Kur&rsquo;an tilavetinin adap ve g&ouml;rg&uuml;s&uuml; hususunda sekiz n&uuml;kteyi dikkate sunmuştur:</p>\n\n	<p>\n		&lsquo;1 &ndash; Ayetlerin okunuşu. 2 &ndash; Ayetler &uuml;zerinde d&uuml;ş&uuml;nmek. 3 &ndash; Ayetlere amel etmek. 4 &ndash; Vaatlere &uuml;mit etmek. 5 &ndash; Azaptan korkmak. 6 &ndash; Kıssalardan ibret almak. 7 &ndash; İlahi emirleri yerine getirmek. 8 &ndash; Yasaklananların terk edilmesi.&rsquo; Rivayetin sonunda İmam ş&ouml;yle buyurmuştur: &lsquo;Tilavetin hakkı sadece harflerin, kıraatin ve tecvidin &ouml;ğrenilmesi; ayetlerin ezberlenmesi değildir.&rsquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Bu anlamda rivayetler esas alındığında; Kur&rsquo;an tilavetinin hakkını eda eden sadece masum imamlardır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n	<p>\n		<strong>Orucun Eser ve Bereketi</strong></p>\n\n	<p>\n		&ldquo;Ey iman edenler! Oru&ccedil; sizden &ouml;nce gelip ge&ccedil;miş &uuml;mmetlere farz kılındığı gibi size de farz kilindi. Umulur ki korunursunuz.&rdquo;</p>\n\n	<p>\n		Bakara, 183</p>\n\n	<p>\n		Orucun zahir ile batında en &ouml;nemli eseri takva ve Allah korkusudur. Oru&ccedil;, gizli yapılan tek ibadettir. Namaz, hac, cihat, zek&acirc;t ve humus gibi ibadetler insanlar tarafından g&ouml;r&uuml;l&uuml;rken, oru&ccedil; bir başkası tarafından g&ouml;r&uuml;lmez. Oru&ccedil;, insanın iradesini kuvvetlendirir. Herkim bir ay ekmeğini, suyunu ve şehvetini kontrol ederse; başkalarının mal ve namusuna karşı da kendisini kontrol altına alabilir. Oru&ccedil;, hayırseverliği ve iyiliğin kuvvetlenmesine neden olur. Herkim bir ay a&ccedil;lığın tadına varmış olsa, a&ccedil; kimselerin sıkıntısını anlayabilecek, dertleriyle aşina olabilecektir. Hz. Rasulullah (s.a.a) ş&ouml;yle buyurmuştur: &lsquo;Oru&ccedil;, sabrın yarısıdır.&rsquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n	<p>\n		Sıradan insanların oru&ccedil;ları; ekmek, su ve şehveti eylemlerden uzak durmakla olur. Oysa &ouml;zel kimselere g&ouml;re orucu bozan unsurlardan sakınıldığı gibi g&uuml;nahtan da ka&ccedil;ınmak elzemdir. Halis ve safderun kimselere g&ouml;re ise orucu bozan unsur ve g&uuml;nahlardan sakınılmasına ilaveten kalbin Allah&rsquo;tan başka her şeyden boşaltılmasıdır.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Oru&ccedil;, insanı melek sıfatlı yapar. Meleklerde; yemek, i&ccedil;mek ve şehvetten uzaktırlar.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n	<p>\n		<strong>Ramazan Ayına Misafir Olma Adap ve G&ouml;rg&uuml;s&uuml;</strong></p>\n\n	<p>\n		&ldquo;Ramazan ayı, insanlara yol g&ouml;sterici, doğrunun ve doğruyu eğriden ayırmanın a&ccedil;ık delilleri olarak Kur&rsquo;an&rsquo;ın indirildiği aydır. &Ouml;yle ise sizden ramazan ayini idrak edenler onda oru&ccedil; tutsun. Kim o anda hasta veya yolcu olursa (tutamadığı g&uuml;nler sayısınca) başka g&uuml;nlerde kaza etsin. Allah sizin i&ccedil;in kolaylık ister, zorluk istemez. B&uuml;t&uuml;n bunlar, sayıyı tamamlamanız ve size doğru yolu g&ouml;stermesine karşılık, Allah&rsquo;ı tazim etmeniz, ş&uuml;kretmeniz i&ccedil;indir.&rdquo;</p>\n\n	<p>\n		Bakara, 185</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&lsquo;Vesail&rsquo;u Şia&rsquo; kitabımızda nakledilen tafsilatlı bir rivayette oru&ccedil; tutan kimsenin ahlaki durumu hakkında şunu okuruz: &lsquo;Oru&ccedil;lu bir kimse; g&uuml;nahtan, yalandan, didişmeden, hasetten, gıybetten, hakka muhalefet etmekten, k&uuml;fretmekten, atışmaktan, sinirden, alay ve zul&uuml;m etmekten, insanları azarlamaktan, gaflet etmekten, fasık kimselerle birlikte olmaktan, s&ouml;z g&ouml;t&uuml;r&uuml;p getirmekten, haram yemekten uzak durmalıdır. Namaza karşı sabırlı ve sadakatli olmalı, kıyamet g&uuml;n&uuml;ne &ouml;zel bir tevecc&uuml;h&uuml; olmalıdır.&rsquo;</p>\n\n	<p>\n		B&ouml;yle bir misafirlikte bulunma şartı sadece a&ccedil;lığa tahamm&uuml;l etmek değildir. Hadiste ş&ouml;yle okuruz: Semavi rehberlere itaat etmekten ka&ccedil;ınan, şahsi ve ailevi meselelerinde eşine kaba ve acımasız davranan, bakmakla y&uuml;k&uuml;ml&uuml; olduklarının meşru isteklerini temin etmekten ka&ccedil;ınan yahut da anne ve babasının kendisinden razı olmayan kimsenin orucu da kabul değildir. Bu durumdaki kimse ziyafet şartlarını yerine getirmemiştir.</p>\n\n	<p>\n		Orucun her ne kadar bedende bulunan gereksiz materyalleri yok etme gibi tıbbi fayda ve yararları olsa da; ramazan ayının seher vaktinde kalkılması, ruhun nefaseti ve duaların icabet bulması başka bir şeydir. Ger&ccedil;ek mahrum ise, bu t&uuml;r hayır ve bereketlerden mahrum kalan kimsedir.</p>\n\n	<p>\n		<strong>Eşin Elbiseye Benzetilmesi</strong></p>\n\n	<p>\n		&ldquo;Oru&ccedil; gecesinde kadınlarınıza yaklaşmak size hel&acirc;l kilindi. Onlar sizin i&ccedil;in birer elbise, siz de onlar i&ccedil;in birer elbisesiniz. Allah sizin kendinize k&ouml;t&uuml;l&uuml;k ettiğinizi bildi ve t&ouml;vbenizi kabul edip sizi bağışladı. Artık (ramazan gecelerinde) onlara yaklaşın ve Allah&rsquo;ın sizin i&ccedil;in takdir ettiklerini isteyin. Sabahın beyaz ipliği (aydınlığı), siyah ipliğinden (karanlığından) ayırt edilinceye kadar yiyin, i&ccedil;in, sonra aksama kadar orucu tamamlayın. Mescidlerde ibadete &ccedil;ekilmiş olduğunuz zamanlarda kadınlarla birleşmeyin. Bunlar Allah&rsquo;ın koyduğu sınırlardır. Sakin bu sınırlara yaklaşmayın. İşte b&ouml;ylece Allah ayetlerini insanlara a&ccedil;ıklar. Umulur ki korunurlar.&rdquo;</p>\n\n	<p>\n		Bakara, 187</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&lsquo;Eşin elbiseye benzetilmesi&rsquo; meselesinde bir&ccedil;ok zarif ve ince n&uuml;kteler bulunmaktadır. Bazılarını ş&ouml;yle sıralayabiliriz.</p>\n\n	<p>\n		●&nbsp; Elbise; insanın tarzına, rengine ve cinsiyetine uygun olmalıdır. İnsanın eşi de kendi denginde ve fikrine, şahsiyetine m&uuml;nasip olmalıdır.</p>\n\n	<p>\n		●&nbsp; Elbise; huzur ve ziynet nedenidir. Eş ve &ccedil;ocuklarda ailenin huzur ve ziynet kaynağıdır.</p>\n\n	<p>\n		●&nbsp; Elbise; insanın ayıplarını &ouml;rter. Kadın ve erkek de, birbirlerinin t&uuml;m ayıp ve kusurlarını &ouml;rtmelidir.</p>\n\n	<p>\n		●&nbsp; Elbise; insanı sıcak ve soğuk vahametinden korur. Eşin varlığı da, ailenin merkezine zarar gelmesine engel olur. Eş; yuvayı i&ccedil;ten ve sıcak kılar, hayatı da olumsuz soğuklardan korur.</p>\n\n	<p>\n		●&nbsp; Elbise; insanın harimidir. &Uuml;ryan ve &ccedil;ıplaklık ise rezalet sebebidir. Evlilik ve eş edinmekten ka&ccedil;ınmak da, insanın sapıtmasına ve rezil olmasına nedendir.</p>\n\n	<p>\n		●&nbsp; Elbise; soğuk havalarda kalın, sıcak havalarda ise ince olanlarından yararlanılır. Her erkek ve kadın da; davranış ve ahl&acirc;k&icirc; yapılarını da karşı tarafın ruhi gereksinimine g&ouml;re d&uuml;zenlemelidir. Eğer erkek sinirli ise, kadın ona s&uuml;k&ucirc;net ve sakinlikle karşılık vermelidir. Eğer kadın yorgun ise, erkek de kendisine hoşg&ouml;r&uuml;yle yaklaşmalıdır.</p>\n\n	<p>\n		●&nbsp; İnsan, elbisesini kirlenme ve tozlanmadan korur. Eşlerde birbirlerini g&uuml;naha d&uuml;şmekten ve kirlenmekten korumalıdırlar.</p>\n\n	<p>\n		<strong>Şarabın Haram Olma Nedeni</strong></p>\n\n	<p>\n		&ldquo;Sana, şarap ve kumar hakkında soru sorarlar. De ki: Her ikisinde de b&uuml;y&uuml;k bir g&uuml;nah ve insanlar i&ccedil;in bir takım faydalar vardır. Ancak her ikisinin de g&uuml;nahı faydasından daha b&uuml;y&uuml;kt&uuml;r. Yine sana iyilik yolunda ne harcayacaklarını sorarlar. &ldquo;İhtiya&ccedil; fazlasını&rdquo; de. Allah size ayetleri b&ouml;yle a&ccedil;ıklar ki d&uuml;ş&uuml;nesiniz.&rdquo;</p>\n\n	<p>\n		Bakara, 219</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Ayette i&ccedil;ki anlamına gelen &lsquo;hamr&rsquo; kelimesi giysi manasındadır. Kadınların hicaba uyarak başlarını &ouml;rtt&uuml;kleri kumaş par&ccedil;asına da bundan &ouml;t&uuml;r&uuml; &lsquo;himar&rsquo; denmiştir. Şarap da insanın teşhis kudretini aklından aldığı; daha ger&ccedil;ek&ccedil;i bir ifadeyle &ouml;rtt&uuml;ğ&uuml; i&ccedil;in &lsquo;hamr&rsquo; denilmiştir</p>\n\n	<p>\n		Kumar anlamına gelen &lsquo;Meyser&rsquo; kelimesi de kolay &ndash; meşakkatsiz manasında kullanılan &lsquo;yusr&rsquo; kelimesinden t&uuml;retilmiştir. Kumarda her iki taraf birbirlerinin parasını kolaylıkla ve zahmetsiz olarak el koymak istemelerinden dolayı bu isim verilmiştir.</p>\n\n	<p>\n		●&nbsp; İnsanların birinci sorusu, kumar ve i&ccedil;kinin h&uuml;km&uuml; hakkındadır.</p>\n\n	<p>\n		İnsanların bu sorusu hakkında, ayet şunu buyurur: &lsquo;Şarap i&ccedil;mede ve kumar oynamak b&uuml;y&uuml;k g&uuml;nahlardandır. İnsanlar i&ccedil;in bir takım faydaları olsa bile&hellip;&rsquo; Kimileri &uuml;z&uuml;m yetiştiriciliği ve şarap satmada, kimi kesimlerde kumarhane a&ccedil;ma da servet edinmiş oldukları gibi&hellip; Ahlaki ve ilmi kitaplarda; şarap ile kumarın k&ouml;t&uuml; eser ve g&ouml;r&uuml;nt&uuml;s&uuml;, birey ve toplum &uuml;zerindeki bozgunculuğu hakkında doyurucu bilgiler sunulmuştur.</p>\n\n	<p>\n		Burada &lsquo;Tefsir-i Numune&rsquo;den şarap ve kumarın zararları hakkında oluşturulmuş fihristi beyan edelim. &Ouml;mr&uuml; kısaltması, &ccedil;ocuklarda g&ouml;r&uuml;len olumsuz etkenler; &ouml;zellikle sarhoş bir halde cinsel m&uuml;nasebette bulunulmuşsa. Ahlaki fesatların yayılması ve cinayet verilerinin y&uuml;kselmesi. Bu verilere etken olan hırsızlık, darbe ve yaralama. Cinsel i&ccedil;erikli c&uuml;r&uuml;mler, tehlikeli ve vukuatlı s&uuml;r&uuml;c&uuml;l&uuml;ğ&uuml;n artması gibi unsurlardır.</p>\n\n	<p>\n		Ani heyecanlanma, sinir hastalıkları, kalp ve beyin krizleri, kalp &ccedil;arpıntılarının y&uuml;kselmesi, iştahsızlık, renk solgunluğu ve diğer bedensel &ndash; ruhsal &ndash; psikolojik rahatsızlıkların araştırma sonu&ccedil;larına g&ouml;re; &ouml;l&uuml;mlerin y&uuml;zde otuzunun kumara bağlı olduğunu ortaya koymaktadır.</p>\n\n	<p>\n		Kumar, ekonomide tahribat etkisine yol a&ccedil;makta ve t&uuml;m memnuniyet yaratan faydalı işleri de yok etmektedir. Bazı İslami olmayan &uuml;lkelerde, yıllarca kumar yasaklanmış ve kanunsuz işlerden kabul edilmişti.</p>\n\n	<p>\n		<strong>Tevhid ve Ger&ccedil;ek Malikiyet</strong></p>\n\n	<p>\n		&ldquo;Allah&rsquo;tan başka ilah yoktur; O, hayydir, kayy&ucirc;mdur. Kendisine ne uyku gelir ne de uyuklama. G&ouml;klerde ve yerdekilerin hepsi O&rsquo;nundur. İzni olmadan O&rsquo;nun katında kim şefaat edebilir? O, kullarının yaptıklarını ve yapacaklarını bilir. (O&rsquo;na hi&ccedil;bir şey gizli kalmaz.) O&rsquo;nun bildirdiklerinin dışında insanlar O&rsquo;nun ilminden hi&ccedil;bir şeyi tam olarak bilemezler. O&rsquo;nun k&uuml;rs&uuml;s&uuml; g&ouml;kleri ve yeri i&ccedil;ine alır. Onları koruyup g&ouml;zetmek kendisine zor gelmez. O, y&uuml;cedir, b&uuml;y&uuml;kt&uuml;r.&rdquo;</p>\n\n	<p>\n		Bakara, 255</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Ger&ccedil;ek malik her şey kendisindenken, insanın malikiyeti hakikatte emanetten başka bir şey değildir. İnsanın malikiyeti; ger&ccedil;ek malik yani Allah tarafından belirlenen sayılı g&uuml;n ve sınırlı şartlarda ger&ccedil;ekleşir. T&uuml;m herkes ve her şey onun m&uuml;lk&uuml;ndeyken &ouml;yleyse neden bir m&uuml;lk bir diğer m&uuml;lke tapmaktadır?</p>\n\n	<p>\n		Diğerleri de bizim gibi kuldurlar. &lsquo;ibadi emsalikum<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>.&rsquo; Tabiat, Allah&rsquo;ın m&uuml;lk&uuml;d&uuml;r ve kanunları da O&rsquo;nun h&uuml;km&uuml;d&uuml;r. Keşke insanoğlu O&rsquo;nun hem m&uuml;lk&uuml;nden hem de milkinden (azametinden &ndash; iktidarından) daha iyi istifade edebilseydi. Eğer her şey Allah&rsquo;tan ve her şey Allah i&ccedil;inse, o halde cimrilik ve ihtiras da neden? Acaba yaratıcı olan Allah Te&acirc;l&acirc; bizi kendi halimize mi bırakmıştır? &lsquo;İnsan, kendisinin başıboş bırakılacağını mı sanır!&rsquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n	<p>\n		İmam Musa K&acirc;zım (a.s) &lsquo;Bişr&rsquo; adında bir şahsın evinin &ouml;n&uuml;nden ge&ccedil;erken, evden y&uuml;kselen g&uuml;r&uuml;lt&uuml;l&uuml; &ccedil;algı ve terane seslerini duydu. İmam Musa K&acirc;zım (a.s) o an evden dışarı &ccedil;ıkan hizmet&ccedil;iye &lsquo;bu evin sahibi de kim, acep kul mudur?&rsquo; diye sorduğunda hizmet&ccedil;i; &lsquo;hayır efendim. Bu evin sahibi kul değildir. Kendileri h&uuml;r bir kimsedir&rsquo; şeklinde cevap verir. İmam (a.s) ise hizmet&ccedil;iye cevaben ş&ouml;yle buyurdular: &lsquo;Eğer kul olsalardı bunca itaatsizlik yapmazdı&rsquo;&hellip; Hizmeti eve girdiğinde İmam (a.s)&rsquo;ın s&ouml;zlerini ev sahibine nakleder. Ev sahibi bu etkileyici s&ouml;z karşısında sarsılır ve t&ouml;vbe eder.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n	<p>\n		İmam Cafer Sadık (a.s)&rsquo;dan ş&ouml;yle bir rivayet nakledilmiştir: &lsquo;Allah&rsquo;a kulluk ve takva derecesinin ilki, insanın kendisini malik g&ouml;rmemesidir.&rsquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n	<p>\n		Allah&rsquo;ın Velayetine Razı Olanlar ve Muhalefet Edenler</p>\n\n	<p>\n		Allah, inananların velisidir. Onları karanlıklardan aydınlığa &ccedil;ıkarır. İnk&acirc;r edenlere gelince, onların velileri de t&acirc;guttur. Onları aydınlıktan alıp karanlığa g&ouml;t&uuml;r&uuml;r. İşte bunlar cehennemliklerdir. Onlar orada devamlı kalırlar.&rdquo;</p>\n\n	<p>\n		Bakara, 257</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Allah&rsquo;ın velayetinden razı olanların &ouml;zellikleri</strong></p>\n\n	<p>\n		●&nbsp; Allah&rsquo;ın velayeti kabul ettiklerinde, işleri Allah&rsquo;ın rengini alır. &lsquo;Allah&rsquo;ın rengiyle boyandık. Allah&rsquo;tan daha g&uuml;zel rengi kim verebilir? Biz ancak O&rsquo;na kulluk ederiz.&rsquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n	<p>\n		●&nbsp; Kendisi i&ccedil;in ilahi rehberler se&ccedil;ilir. &lsquo;Bilin ki Allah, T&acirc;l&ucirc;t&rsquo;u size h&uuml;k&uuml;mdar olarak g&ouml;nderdi&hellip;&rsquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n	<p>\n		●&nbsp; Yolu aydın, geleceği aşik&acirc;r ve işleri g&uuml;venilirdir. &lsquo;&hellip;imanları sebebiyle onları hidayet eder&hellip;&rsquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a>, &lsquo;&hellip;biz Allah&rsquo;a geri d&ouml;neceğiz&rsquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a>, &lsquo;&hellip;g&uuml;zel davrananların m&uuml;k&acirc;fatını zayi etmeyiz.&rsquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n	<p>\n		●&nbsp; Savaşlarda ve sıkıntılarda ancak Allah&rsquo;ın yardımını beklerler ve Allah&rsquo;tan başka hi&ccedil;bir g&uuml;&ccedil; karşısında korku duymazlar. &lsquo;onların imanlarını bir kat daha arttırdı&rsquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n	<p>\n		●&nbsp; &Ouml;l&uuml;mden korkmaz ve Allah&rsquo;ın velayetinin altında &ouml;lmeyi bir saadet bilir. İmam H&uuml;seyin (a.s) ş&ouml;yle buyurur: &lsquo;&lsquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n	<p>\n		●&nbsp; Yalnızlık, hayatında ona acı ve sıkıntı vermez. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın tevecc&uuml;h&uuml; altında olduğunu bilir. &lsquo;&hellip;Allah bizimle beraberdir&hellip;&rsquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n	<p>\n		●&nbsp; İnfaktan ve Allah&rsquo;ın istediği yerlere harcamaktan &ouml;t&uuml;r&uuml; endişeye kapılmaz. &Ccedil;&uuml;nk&uuml; malını kendi velisine teslim etmektedir. &lsquo;Verdiğinin kat kat fazlasını kendisine &ouml;demesi i&ccedil;in Allah&rsquo;a g&uuml;zel bir bor&ccedil; verecek yok mu? &hellip;&rsquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n	<p>\n		●&nbsp; Menfi bildirgelerin ve reklamların onda eseri olmaz. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın kesin ger&ccedil;ekleşeceği vadelerine g&ouml;n&uuml;l vermiştir. &lsquo;&hellip;Akıbet, sakınanlarındır.&rsquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n	<p>\n		●&nbsp; Ona g&ouml;re Allah&rsquo;tan başka her şey k&uuml;&ccedil;&uuml;kt&uuml;r. Hz. Emire&rsquo;l M&uuml;minin Ali (a.s) ş&ouml;yle buyurur: &lsquo;G&ouml;zlerinde yaratıcı b&uuml;y&uuml;k ve bundan dolayı da onun dışındakiler g&ouml;zlerinde k&uuml;&ccedil;&uuml;kt&uuml;r.&rsquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n	<p>\n		●&nbsp; Kanun ve emirlerin &ccedil;okluğu kendisini şaşırtmaz. &Ccedil;&uuml;nk&uuml; o sadece Allah&rsquo;ın kanununu kabul etmiştir. Yalnızca bu emir ve d&uuml;sturları d&uuml;ş&uuml;nmektedir. Eğer y&uuml;zlerce yol &ouml;n&uuml;ne getirilip koyulsa, yalnız ilahi &ouml;l&ccedil;&uuml;lerle Allah&rsquo;ın tayin ettiği yolu se&ccedil;ecektir. &lsquo;Kim Allah&rsquo;ın indirdiği (h&uuml;k&uuml;mler) ile h&uuml;kmetmezse&hellip;&rsquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n	<p>\n		İlahi velayete muhalefet edenler; beyan edilen bu bereketten mahrum kalırlar ve nice karanlıklarda yol alırlar.</p>\n\n	<p>\n		<strong>M&uuml;bahele Olayı</strong></p>\n\n	<p>\n		&ldquo;Sana bu ilim geldikten sonra seninle bu konuda &ccedil;ekişenlere de ki: Geliniz, sizler ve bizler de dahil olmak &uuml;zere, siz kendi &ccedil;ocuklarınızı biz de kendi &ccedil;ocuklarımızı, siz kendi kadınlarınızı, biz de kendi kadınlarımızı &ccedil;ağıralım, sonra da dua edelim de Allah&rsquo;tan yalancılar &uuml;zerine l&acirc;net dileyelim.&rdquo;</p>\n\n	<p>\n		Al&rsquo;i İmran, 61</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&lsquo;Tebtehel&rsquo; s&ouml;zc&uuml;ğ&uuml; elleri a&ccedil;mak ve avu&ccedil;ları dua i&ccedil;in g&ouml;ky&uuml;z&uuml;ne kaldırmak anlamına gelen &lsquo;ibtihal&rsquo; kelimesinden t&uuml;retilmiştir. Bu ayette ge&ccedil;en bu s&ouml;zc&uuml;kten &ouml;t&uuml;r&uuml; &lsquo;m&uuml;habale ayeti&rsquo; olarak meşhur olmuştur. M&uuml;bahele yani; iki muhalif grubun ilahi derg&acirc;hta birbirlerine aralarındaki batıl olana Allah&rsquo;tan lanet ve helak olmasını yalvarıp yakararak istemesidir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n	<p>\n		Şia &ndash; S&uuml;nni tefsirleri ile bazı hadis ve tarih kitaplarında onuncu hicri yılda Hz. Peygamber (s.a.a) tarafından İslam dinini tebliğ etmek &uuml;zere bazı memurların Yemen&rsquo;in Necran b&ouml;lgesine g&ouml;nderildiğini okuruz. Necran Hıristiyanları da kendilerinden bir heyeti Hz. Peygamber (s.a.a) ile g&ouml;r&uuml;şmek i&ccedil;in Medine&rsquo;ye g&ouml;nderir. Hz. Peygamber (s.a.a) ile Necran Hıristiyanları arasında ge&ccedil;en m&uuml;nazaradan sonra onlar yine bahane getirmeye &ccedil;alışırlar ve İslam&rsquo;ın hakkaniyetini izhar etme hususunda kuşkulu yaklaşırlar. Bundan sonra Hz. Peygamber (s.a.a)&rsquo;e hitaben şu mazmunda ayet nazil olur. Seninle bu hususta &ccedil;ekişip hakkı kabul etmeye yanaşmayanlara şunları s&ouml;yle: Geliniz! &Ccedil;ocuklarımızı, kadınlarımızı ve kendimizi davet edelim. Allah&rsquo;a ellerimizi a&ccedil;ıp huşu i&ccedil;inde yalancıların ve yalana sarılmışların &uuml;zerine her t&uuml;rl&uuml; laneti g&ouml;ndermesi i&ccedil;in yalvarıp yakaralım. B&ouml;ylelikle kimin yolu batıl ise belli olsun. Bu vesileyle de aramızdaki m&uuml;nakaşa ve &ccedil;ekişme de son bulsun.</p>\n\n	<p>\n		Necran Hıristiyanları heyeti, Hz. Peygamber (s.a.a)&rsquo;in m&uuml;bahele &ouml;nerisini duydukları anda birbirlerine bakıp, şaşırıp kalırlar. Onlar bu hususta d&uuml;ş&uuml;n&uuml;p, istişare etmek i&ccedil;in vakit isterler. Necran Hıristiyanların b&uuml;y&uuml;ğ&uuml; heyetine; &lsquo;M&uuml;sl&uuml;manların &ouml;nerilerini kabul edin. Eğer Peygamberleri bir toplulukla birlikte g&uuml;r&uuml;lt&uuml; bir h&acirc;l ile geldiyse korkmayın ve biliniz ki; size bundan dolayı bir zarar gelmeyecek. Eğer sayılı birileriyle meydana gelirse, m&uuml;bahele etmekten sakının ve onlarla anlaşmaya varın.&rsquo;</p>\n\n	<p>\n		M&uuml;bahele g&uuml;n&uuml; Hz. Peygamber (s.a.a)&rsquo;in yanında iki &ccedil;ocuk, bir kadın ve bir gen&ccedil; erkekle birlikte meydana geldiğini g&ouml;rd&uuml;ler. O iki &ccedil;ocuk İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) idi. O gen&ccedil; erkek İmam Ali bin EbuTalib (a.s) ve kadın ise Hz. Peygamber (s.a.a)&rsquo;in kızı Fatıma (s.a) idi.</p>\n\n	<p>\n		Necran Hıristiyanların Rahibi, &lsquo;Ben &ouml;yle &ccedil;ehreler g&ouml;r&uuml;yorum ki; onlar eğer Allah&rsquo;tan bir dağın yerinden kopup harekete gelmesini isteseler, par&ccedil;a &ndash; par&ccedil;a kopup gelecektir. Eğer bu insanlar lanet etseler, yery&uuml;z&uuml;nde bir tek Hıristiyan kalmaz. Bu y&uuml;zden o, m&uuml;baheleden &ccedil;ekilerek, anlaşmaya hazır olduklarını duyurmuşlardır. Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &lsquo;Beni hak peygamberi olarak g&ouml;nderene and olsun ki; eğer m&uuml;bahele ger&ccedil;ekleşmiş olsaydı, o vadiateşi onların &uuml;zerine yağdırdı.&rsquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n	<p>\n		Bu hadise Şia tefsirlerinin yanı sıra Ehl-i S&uuml;nnet&rsquo;in muteber kitaplarında da yerini almıştır.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> Allame Tabatabai ise m&uuml;bahele hadisesi hakkında ş&ouml;yle der: &lsquo;M&uuml;bahele vakıasını sahabelerden 51 tanesiaynı bağlamda ve birbirleriyle ittifak ederek nakletmişlerdir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n	<p>\n		&lsquo;İhkaku&rsquo;l Hak&rsquo; kitabında da bu hususta Ehl-i S&uuml;nnet&rsquo;in altmış b&uuml;y&uuml;ğ&uuml;n&uuml;n ismini beyan ederek şunu s&ouml;yler: &lsquo;Bu ayet Hz. Peygamber (s.a.a) ve O&rsquo;nun Ehl-i Beyt&rsquo;inin azameti hakkındadır.&rsquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n	<p>\n		M&uuml;bahele g&uuml;n&uuml; Zi&rsquo;l Hicce ayının 24 ya da 25. G&uuml;n&uuml; vuku bulmuştur. Hz. Peygamber (s.a.a), şimdilerde Medine yerleşimi i&ccedil;inde olan ancak o zamanlar Medine dışında yer alan bir mahallede bulunuyordu. Daha sonra m&uuml;bahale hadisesinin olduğu yere &lsquo;İcabet Mescidi&rsquo; adında bir camii inşa edilmiştir. Bu mescid ile Peygamber (s.a.a)&rsquo;in mescidi arasındaki mesafe yaklaşık iki kilometredir. İlahi! Bize d&uuml;nyada ziyaretini ve kıyamette de şefaatini nasip eyle&hellip;</p>\n\n	<p>\n		Tefsiru&rsquo;l Mizan&rsquo;ın rivayetine g&ouml;re m&uuml;baheleye davet sadece Hıristiyanları i&ccedil;ermiyordu. Hz. Peygamber (s.a.a) Yahudileri de m&uuml;baheleye davet etmiş idi.</p>\n\n	<p>\n		M&uuml;bahele Hz. Peygamber (s.a.a)&rsquo;in zamanına has bir durumda değildi. Bazı rivayetlere g&ouml;re m&uuml;minler de m&uuml;bahele yapabilirler. İmam Cafer Sadık (a.s) bu hususta bir takım d&uuml;sturlar buyurmuşlardır.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n	<p>\n		Hz. Peygamber (s.a.a) şahsen de yalancıların &uuml;zerine lanet edebilirdi. Hz. Ali (a.s), Hz. Fatıma (s.a), Hz. Hasan ve Hz. H&uuml;seyin (a.s)&rsquo;a gerek de kalmayabilirdi. Ancak Allah ve Resul&uuml; b&ouml;yle bir hadiseyle; bu kimselerin hakka ve hedefe davette Hz. Peygamber (s.a.a)&rsquo;in ortakları ve yardımcıları olduğunu anlatmış oldular. B&ouml;ylelikle onların tehlikeleri kendisiyle birlikte karşılayacakları ve misyonunu s&uuml;rd&uuml;ren kimseler oldukları algılanması sağlanmıştır.</p>\n\n	<p>\n		Soru: Bu macerada kadın olarak sadece Hz. Fatıma (s.a) bulunmaktaydı. Peki, neden &ccedil;oğul olarak &lsquo;kadınlarımız&rsquo; kelimesi kullanılmıştır?</p>\n\n	<p>\n		Cevap: Kur&rsquo;an&rsquo;ı Kerim bir&ccedil;ok konuda tekil kimselerden bahsederken &lsquo;&ccedil;oğul&rsquo; ifade kullanmıştır. Al&rsquo;i İmran suresi 181. ayeti kerimede bir şahsın hakaret ederek ş&ouml;yle dediğini nakleder: &lsquo;Ger&ccedil;ekten Allah fakir, biz ise zenginiz diyenlerin s&ouml;z&uuml;n&uuml; and olsun ki Allah işitmiştir.&rsquo; Bu s&ouml;z&uuml; s&ouml;yleyen tek kişi olmasına rağmen, &ccedil;oğul bir ifade kullanılmıştır. İlaveten Kur&rsquo;an&rsquo;ı Kerim, Hz. İbrahim (a.s)&rsquo;in tek kişi olmasına rağmen &lsquo;tek başına bir &uuml;mmet&rsquo; olduğunu buyurur.</p>\n\n	<p>\n		<strong>En İyi &Uuml;mmet</strong></p>\n\n	<p>\n		&ldquo;Siz, insanların iyiliği i&ccedil;in ortaya &ccedil;ıkarılmış en hayırlı &uuml;mmetsiniz; iyiliği emreder; k&ouml;t&uuml;l&uuml;kten meneder ve Allah&rsquo;a inanırsınız. Ehl-i kitap da inansaydı, elbet bu, kendileri i&ccedil;in &ccedil;ok iyi olurdu. (Ger&ccedil;i) i&ccedil;lerinde iman edenler var; (fakat) &ccedil;oğu yoldan &ccedil;ıkmışlardır.&rdquo;</p>\n\n	<p>\n		Al&rsquo;i İmran, 110</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Bu ayeti kerimede genel aşamalarla &lsquo;iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmaya&rsquo; işaret edilmektedir. İşaret edilen bu konu şu detay ve şartları kapsamaktadır.</p>\n\n	<p>\n		1-&nbsp; En iyi &uuml;mmet olmak s&ouml;z ve sloganla olmaz. İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak imanla olur. &lsquo;Allah&rsquo;a inanırsınız&hellip;&rsquo;</p>\n\n	<p>\n		2-&nbsp; &Uuml;mmette hareketsizlik ve korku, hayır değildir. &lsquo;En hayırlı &uuml;mmetsiniz&hellip; k&ouml;t&uuml;l&uuml;kten meneder ve Allah&rsquo;a inanırsınız&hellip;&rsquo;</p>\n\n	<p>\n		3-&nbsp; İyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma eylemi o denli &ouml;nemlidir ki; en hayırlı &uuml;mmet olma &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r: &lsquo;&hellip;en hayırlı &uuml;mmetsiniz&hellip;&rsquo;</p>\n\n	<p>\n		4-&nbsp; İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak ancak M&uuml;sl&uuml;manların bir &uuml;mmet şekline geldiğinde ger&ccedil;ekleşebilir. Diğer bir ifadeyle &uuml;mmetin h&acirc;kimiyeti olmalıdır. &lsquo;en hayırlı &uuml;mmetsiniz&rsquo;</p>\n\n	<p>\n		5-&nbsp; M&uuml;sl&uuml;manlar, t&uuml;m beşeri toplumların ıslah olmalarıyla mesuld&uuml;r. &lsquo;Siz, insanların iyiliği i&ccedil;in ortaya &ccedil;ıkarılmış&hellip;&rsquo;</p>\n\n	<p>\n		6-&nbsp; Fesatla m&uuml;cadele etmeksizin, iyilikleri tavsiye etmek &ccedil;ok az bir netice alınmasını sağlar. &lsquo;&hellip; iyiliği emreder; k&ouml;t&uuml;l&uuml;kten meneder&hellip;&rsquo;</p>\n\n	<p>\n		7-&nbsp; &Uuml;mmetten her bir birey iyiliği emretmeli ve k&ouml;t&uuml;l&uuml;kten sakındırmalıdır. Dokuz yaşındaki bir kız, cumhurbaşkanına iyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma hakkına sahiptir. &lsquo;&hellip; iyiliği emreder; k&ouml;t&uuml;l&uuml;kten meneder&hellip;&rsquo;</p>\n\n	<p>\n		8-&nbsp; İyiliği emretme de; yaş, b&ouml;lge, ırk, tahsil, ekonomik ve toplumsal başarının bir rol&uuml; yoktur. &lsquo;En hayırlı &uuml;mmet&hellip; Emrederler&hellip; Yasaklarlar&hellip;&rsquo;</p>\n\n	<p>\n		9-&nbsp; M&uuml;sl&uuml;manlar kudret ve otorite ile iyiliği emretmeli ve k&ouml;t&uuml;l&uuml;kten sakındırmalıdır. Zayıflıkla ve iltimas ederek değil. &lsquo;&hellip; Emrederler&hellip;&rsquo;</p>\n\n	<p>\n		10-&nbsp; İyiliği emretmek, k&ouml;t&uuml;l&uuml;kten sakındırmaktan mukaddem ve &ouml;nceliklidir. &lsquo;&hellip; Emrederler&hellip; Men ederler&hellip;&rsquo;</p>\n\n	<p>\n		11-&nbsp; Emretmek ve men etmek ancak iman esasına dayandığında etkili olacaktır. &lsquo;emrederler&hellip; men ederler&hellip; Allah&rsquo;a inanırsınız&hellip;&rsquo;</p>\n\n	<p>\n		<strong>Şehadet ve Şehit</strong></p>\n\n	<p>\n		&ldquo;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakin &ouml;l&uuml; sanmayın. Bilakis onlar diridirler; Rableri yanında rızıklara mazhar olmaktadırlar.&rdquo;</p>\n\n	<p>\n		Al&rsquo;i İmran, 169</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Biz Kur&rsquo;an esasına g&ouml;re şehitleri diri bilir ve İslam yolunun şehitlerine &ouml;zellikle de Kerbela şehitlerine selam eder, onlarla konuşur ve tevess&uuml;l ederiz. Ebu S&uuml;fyan Uhud savaşının sonunda y&uuml;ksek sesle ş&ouml;yle bağırmaktaydı: &lsquo;Uhud&rsquo;daki bu yetmiş M&uuml;sl&uuml;man &ouml;l&uuml;s&uuml;, Bedir savaşındaki yetmiş &ouml;l&uuml;m&uuml;z&uuml;n bedelindedir.&rsquo; Hz. Peygamber (s.a.a) ise ona ş&ouml;yle buyurdular: &lsquo;Bizim &ouml;l&uuml;lerimiz cennet sakinleridir. Sizin &ouml;l&uuml;leriniz ise ancak cehennemdeler...&rsquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n	<p>\n		1-&nbsp; Rivayetlerde Allah&rsquo;ın şehitlere has yedi &ouml;zellik bahşettiği nakledilmiştir. Şehitten d&uuml;şen ilk kan damlası, t&uuml;m g&uuml;nahlarının affedilmesini sağlar. Şehit başını hurinin eteğine koyar. Cennet elbiseleriyle s&uuml;slenir. En hoş kokularla arındırılır. Cennette kendisine sunulacak makamını m&uuml;şahede eder. T&uuml;m cennette gezinebilme serbest&icirc;si verilir. Perdeler kalkar ve Allah&rsquo;ın ve&ccedil;hini seyreder.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n	<p>\n		2-&nbsp; Hz. Peygamber (s.a.a) bir şahsın ş&ouml;yle bir duada bulunduğuna tanık olur: &lsquo;Allah&rsquo;ım senden istenilen en g&uuml;zel şeyi bana bağışla&rsquo;. Hz. Peygamber işittiği bu duadan sonra ş&ouml;yle buyurmuştur: &lsquo;Eğer onun duası kabul olursa, Allah yolunda şehit olacaktır.&rsquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n	<p>\n		3-&nbsp; Bir diğer rivayette ise ş&ouml;yle buyrulmuştur: &lsquo;Her iyiden daha y&uuml;kseği, en iyisidir. Ancak şehadet b&ouml;yle değildir. Bir şahıs şehit olduğunda, ondan daha hayırlısı tasavvur edilemez.&rsquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n	<p>\n		4-&nbsp; Kıyamet g&uuml;n&uuml;nde şehidin şefaat makamı vardır.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n	<p>\n		5-&nbsp; İmam Cafer Sadık (a.s)&rsquo;dan rivayet edilmiştir: &lsquo;Kıyamet g&uuml;n&uuml;nde şehide s&uuml;r&ccedil;me ve hatalarını kendisine g&ouml;sterilmeyecektir.&rsquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n	<p>\n		6-&nbsp; Şehitlikte ilk sıra; ilk hamleyi yapan ve d&uuml;şman hattını yaranlarındır. Onların makamları daha y&uuml;ksektir.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n	<p>\n		7-&nbsp; M&uuml;cahitler, cennete &ouml;zel bir kapıdan gireceklerdir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Herkesten &ouml;nce cennete onlar gireceklerdir.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> Cennette &ouml;zel makamlara sahip olacaklardır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n	<p>\n		8-&nbsp; D&uuml;nyaya tekrar d&ouml;n&uuml;p şehit olmak isteyen sadece şehitlerdir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n	<p>\n		9-&nbsp; En &uuml;st&uuml;n ve en iyi &ouml;l&uuml;mler, şehadettir.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n	<p>\n		10-&nbsp; Allah katında, hi&ccedil;bir damla ilahi yolda d&ouml;k&uuml;lm&uuml;ş kandan daha beğenilir ve sevimli değildir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n	<p>\n		11-&nbsp; Şehit elinde silah, &uuml;zerinde savaş elbisesi ve hoş kokusuyla kıyamet sahnesine gelir. Ve melekler ona selam ederler.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n	<p>\n		12-&nbsp; İmamlarımız şehit olmuşlardır. Peygamberlerden ve ilahi rehberlerden bir&ccedil;oğu da şehit olmuşlardır: &lsquo;Nice peygamberler beraberinde bir&ccedil;ok Allah erleri bulunduğu halde savaştılar&hellip;&rsquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> &ldquo;&hellip; Bu musibetler (onların başına), Allah&rsquo;ın ayetlerini ink&acirc;ra devam etmeleri, haksız olarak peygamberleri &ouml;ld&uuml;rmeleri sebebiyle geldi&hellip;&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n	<p>\n		13-&nbsp; Hz. Ali (a.s) onlarca şahsına m&uuml;nhasır fazilete rağmen sadece şehadet perdesini araladığında ş&ouml;yle buyurmuştur: &lsquo;And olsun K&acirc;be&rsquo;nin Rabbine! Kurtuldum!&rsquo;. Hz. Ali (a.s) ilk iman eden kimse, Hz. Peygamber (s.a.a)&rsquo;in &ouml;l&uuml;m yatağına yatan, O&rsquo;nunla kardeş olan, sadece Peygamber (s.a.a)&rsquo;in mescidine evinin kapısı a&ccedil;ılan, İmamların babası ve Hz. Zehra (s.a)&rsquo;ın kocasıdır. Onun Hendek savaşındaki darbesi, t&uuml;m insan ve cinlerin ibadetlerinden &uuml;st&uuml;nd&uuml;r. Ulaştığı t&uuml;m faziletlerde ve kimsenin yapamadığını yaptığında dahi yukarıda zikredilen &lsquo;kurtuldum&rsquo; kelimesini kullanmamıştır.</p>\n\n	<p>\n		14-&nbsp; Hz. Ali (a.s) buyurdular: &lsquo;Ebu Talib&rsquo;in oğlunun canını elinde tutan Allah&rsquo;a and olsun ki; Allah yolunda bin kılı&ccedil; darbesine tahamm&uuml;l etmek, yatak da &ouml;lmekten daha kolaydır.&rsquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n	<p>\n		15-&nbsp; Hz. Ali (a.s), Hz. Peygamber (s.a.a)&rsquo;den ileriki zamanda şehit olacağı m&uuml;jdesini alana kadar, Uhud savaşında şehit olamadığı i&ccedil;in &uuml;z&uuml;nt&uuml;l&uuml; bir haldeydi.</p>\n\n	<p>\n		16-&nbsp; Şehit Mutahhari &lsquo;H&uuml;seyni Hamaset&rsquo; adlı kitabında ş&ouml;yle yazar: &lsquo;C&ouml;mert bir kimse, h&uuml;ner sahibi ve &acirc;lim; varlığından bir par&ccedil;a olan malını, h&uuml;nerini ve ilmini &ouml;l&uuml;ms&uuml;z kılar. Ancak şehit varlığını &ouml;l&uuml;ms&uuml;z kılar.&rsquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n	<p>\n		17-&nbsp; Hayvanlar &acirc;leminde &ouml;lm&uuml;ş bir koyun değersizdir. Ancak kıbleye d&ouml;nd&uuml;r&uuml;lm&uuml;ş ve Allah&rsquo;ın ismiyle kesilmiş olanın bir kıymeti vardır.</p>\n\n	<p>\n		18-&nbsp; Bir &acirc;m&acirc; g&ouml;rmenin mefhumunu ve manasını idrak edemediği gibi, d&uuml;nyada yaşayanlar da şehitlerin hayatlarını derk edemezler.</p>\n\n	<p>\n		19-&nbsp; Allah yolunda infak etmek (bire karşı) yedi y&uuml;z ve daha fazlasına tekab&uuml;l ediyorsa; Allah yolunda can ve kan vermenin değeri kim bilir nasıldır?</p>\n\n	<p>\n		<strong>Aile Mahkemesi</strong></p>\n\n	<p>\n		&ldquo;Eğer karı-kocanın aralarının a&ccedil;ılmasından korkarsanız, erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin. Bunlar barıştırmak isterlerse Allah aralarını bulur. Ş&uuml;phesiz Allah her şeyi bilen, her şeyden haberdar olandır.&rdquo;</p>\n\n	<p>\n		Nisa, 35</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Bu ayeti kerime, karı &ndash; koca arasındaki ihtilafların giderilmesi ve boşanma hadisesinin &ouml;n&uuml;n&uuml;n alınmasını imtiyazlı bir aile mahkemesi konusunu a&ccedil;ıklamaktadır.</p>\n\n	<p>\n		1-&nbsp; Hakemler, her iki aileden de olmalıdır. B&ouml;ylelikle şefkat, taahh&uuml;t ve hayır talebi daha fazla olacaktır.</p>\n\n	<p>\n		2-&nbsp; Bu mahkemenin kurulması i&ccedil;in bir b&uuml;t&ccedil;e gerekmemektedir.</p>\n\n	<p>\n		3-&nbsp; Bu mahkemede ihtilafların giderilmesi &ccedil;ar&ccedil;abuk olur. İdari ve dosyaların yığılması gibi sorunlarla karşılaşılmaz.</p>\n\n	<p>\n		4-&nbsp; Mahkemenin &ouml;zeli ve sırları başkalarına ulaşmaz. Ve ahlaki meseleler kendi aralarında kalmış olur.</p>\n\n	<p>\n		5-&nbsp; Hakemler eşlerin kendi akrabalarından olduğundan, her iki tarafında g&uuml;ven duyduğu kimselerdir. &lsquo;&hellip;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo; ayetteki c&uuml;mleyle ilgili İmam Cafer Sadık (a.s)&rsquo;a sorulduğunda ş&ouml;yle buyurmuşlardır: &lsquo;Hakemler, ayrılık ve boşanma h&uuml;km&uuml;n&uuml; veremezler. Ancak her iki tarafın da izni alınmış olmalıdır.&rsquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Şimdi bu ayeti kerimeden istifade ederek &ccedil;ıkardığımız sonu&ccedil;ları beyan edelim:</p>\n\n	<p>\n		1-&nbsp; Ger&ccedil;ek &ccedil;&ouml;z&uuml;m, bir olay olmadan &ouml;nce sunulmalıdır. Ayrılma ve boşanma endişesini taşımak, hakemlerin se&ccedil;ilme teşebb&uuml;s&uuml; i&ccedil;in yeterlidir.&lsquo;&hellip; Ayrılmalarından korkarsanız&hellip;&rsquo;</p>\n\n	<p>\n		2-&nbsp; Ayrılma endişesi duyulmayana kadar, insanların &ouml;zel hayatlarına m&uuml;dahale etmemeliyiz.&lsquo;&hellip; Ayrılmalarından korkarsanız&hellip;&rsquo;</p>\n\n	<p>\n		3-&nbsp; Ayrılma ve boşanma, korku ve endişeye nedendir. &lsquo;&hellip; Ayrılmalarından korkarsanız&hellip;&rsquo;</p>\n\n	<p>\n		4-&nbsp; Kadın ve erkek iki bedende bir ruhtur. Ayeti kerime de ayrılık ve boşanma anlamına gelen &lsquo;şikak&rsquo; kelimesi; genel olarak bir hakikatin iki b&ouml;l&uuml;me ayrılması anlamında kullanılır.</p>\n\n	<p>\n		5-&nbsp; Karı &ndash; kocanın aralarının d&uuml;zeltilmesi i&ccedil;in yapılacak girişimler hızlı ve seri olmalıdır. Ayette ge&ccedil;en &lsquo;hakemler g&ouml;nderin&rsquo; kelimesinin orijinal hali olan &lsquo;feb&rsquo;asu&rsquo; kelimesindeki &lsquo;fe&rsquo; harfi girişimin hızlandırma gereğini ifade etmek i&ccedil;in kullanılmıştır.</p>\n\n	<p>\n		6-&nbsp; Toplumların aile uyumsuzluk ve anlaşmazlıkları karşısında mesuld&uuml;r. &lsquo;Eğer korkarsanız&hellip; Hakemler g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		7-&nbsp; Akrabaların aile uyuşmazlıklarını gidermede daha fazla mesuliyeti bulunmaktadır. &lsquo;erkeğin ailesinden bir hakem ve kadının ailesinden&rsquo;</p>\n\n	<p>\n		8-&nbsp; Kadın ve erkek hakem se&ccedil;iminde eşit hakka sahiptirler. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		9-&nbsp; Toplumda birilerine g&uuml;venmeli ve hakemliğini kabul etmeliyiz.&lsquo;bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		10-&nbsp; İnsanların sorunlarını yine insanların yardımıyla &ccedil;&ouml;zmeye &ccedil;alışalım. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		11-&nbsp; Barıştırmak ve uzlaştırmaktan &uuml;mitsizliğe kapılmayalım. Ve bu duruma karşı tepkisiz de kalmayalım. &lsquo;g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		12-&nbsp; Endişelenmekten &ouml;nce galeyana gelmemeliyiz. Bir hakem her biri i&ccedil;in yeterli olacaktır. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		13-&nbsp; İslam şura ve kurul meselelerine tevecc&uuml;h etmiştir. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		14-&nbsp; T&uuml;m sorunlarınızı h&acirc;kim ve mahkemeye taşımayın. Kendi i&ccedil;inizde &ccedil;&ouml;z&uuml;m aramaya bakın. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		15-&nbsp; Her nerede s&ouml;z hak ve hukuka dayanıyorsa, her iki tarafında huzur da olması gerekir. &lsquo;Erkeğin ailesinden bir hakem ve kadının ailesinden bir hakem g&ouml;nderin&hellip;&rsquo;</p>\n\n	<p>\n		16-&nbsp; Karı &ndash; koca, se&ccedil;miş oldukları hakemlerin h&uuml;k&uuml;mlerini de kabul etmelidirler. (Hakem se&ccedil;menin lazımesi, hakemin h&uuml;km&uuml;ne uymaktır)</p>\n\n	<p>\n		17-&nbsp; Hakemin se&ccedil;imi; bilgili, sır taşıyabilecek ve uzlaştırmayı isteyecek kimse olduğuna dikkat edilmelidir.</p>\n\n	<p>\n		18-&nbsp; Her ne zaman h&uuml;sn&uuml; niyet ve d&uuml;zeltme arzusunda olunsa, ilahi yardım da peşi sıra gelecektir. &lsquo;Bunlar barıştırmak isterlerse Allah aralarını bulur.&rsquo;</p>\n\n	<p>\n		19-&nbsp; Kalpler, Allah&rsquo;ın elindedir. &lsquo;Allah aralarını bulur.&rsquo;</p>\n\n	<p>\n		20-&nbsp; Kendi akıl ve tedbirlerinizle gurur duymayın. Başarıyı Allah&rsquo;tan biliniz. &lsquo;Allah aralarını bulur.&rsquo;</p>\n\n	<p>\n		21-&nbsp; Kur&rsquo;an&rsquo;ın Ailelerin uzlaşma ve sorunlarının &ccedil;&ouml;zme projesi, ilahi ilme ve hikmete dayanır. &lsquo;Ş&uuml;phesiz Allah her şeyi bilen, her şeyden haberdar olandır.&rsquo;</p>\n\n	<p>\n		22-&nbsp; İnsan iyi niyetli olmalıdır. Allah&rsquo;ın t&uuml;m niyet ve d&uuml;rt&uuml;lerden haberdar olduğu bilinmelidir. &lsquo;Ş&uuml;phesiz Allah her şeyi bilen, her şeyden haberdar olandır.&rsquo;</p>\n\n	<p>\n		Ulu&rsquo;l Emre İtaat</p>\n\n	<p>\n		&ldquo;Ey iman edenler! Allah&rsquo;a itaat edin. Peygamber&rsquo;e ve sizden olan ulu&rsquo;lemre de itaat edin. Eğer bir hususta anlaşmazlığa d&uuml;şerseniz Allah&rsquo;a ve ahirete ger&ccedil;ekten inanıyorsanız onu Allah&rsquo;a ve Resul&rsquo;e g&ouml;t&uuml;r&uuml;n; bu hem hayırlı, hem de netice bakımından daha g&uuml;zeldir.&rdquo;</p>\n\n	<p>\n		Nisa, 59</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Bu ayet, insanların Allah&rsquo;a ve Peygambere olan vazifesine işaret eder. 3 merci yani; Allah, Peygamber ve Ulu&rsquo;l Emrin varlıkların kabul edilmesi neticesinde asla &ccedil;ıkmaz yola d&uuml;ş&uuml;lmez. Bu &uuml;&ccedil; mercie itaate davet etmek, Kur&rsquo;an&rsquo;ın tevhit &ccedil;izgisiyle de &ccedil;elişmez. &Ccedil;&uuml;nk&uuml; Peygambere ve Ulu&rsquo;l Emre itaat etmek, Allah&rsquo;a itaat etmenin bir par&ccedil;ası ve paralelindedir. Aynı boylamda olan itaat değildir. Allah&rsquo;ın emrine g&ouml;re hem Peygamber&rsquo;e hem de Ulu&rsquo;l Emir&rsquo;e itaat zorunludur.</p>\n\n	<p>\n		Tefsir-i Numune İbn Abbas&rsquo;tan ş&ouml;yle bir rivayet nakletmiştir: &lsquo;İslam Peygamberi (s.a.a), Teb&uuml;k&rsquo;e seferi i&ccedil;in hareket ettiğinde Medine&rsquo;de kendi yerine Hz. Ali (a.s)&rsquo;ı bıraktı ve ş&ouml;yle buyurdu: &lsquo;Kuşkusuz senin bana olan menzilen ey Ali; Harun&rsquo;un Musa&rsquo;ya olan menzilesi gibidir&hellip;&rsquo; Daha sonra &lsquo;Nisa, 59&rsquo; ayeti nazil oldu.&rsquo;</p>\n\n	<p>\n		Bu ayetin &ouml;ncesinde emanetin ehline geri d&ouml;nd&uuml;r&uuml;lmesi hakkında tavsiyede bulunulmuştur. Hemen peşinden gelen bu ayette &acirc;deta şunu ifade eder: &lsquo;Emaneti ehline teslim etmek, Allah&rsquo;ın, Peygamberin ve Ulu&rsquo;l Emr&rsquo;e itaatin g&ouml;lgesinde ger&ccedil;ekleşmelidir.&rsquo;</p>\n\n	<p>\n		&lsquo;İtaat edin&rsquo; emrinin tekrarlanması, emirlerin &ccedil;eşitlendirme işaretidir. Hz. Peygamber (s.a.a) kimi zaman ilahi h&uuml;k&uuml;mleri beyan eder, kimi zaman da h&uuml;k&uuml;met emirlerini a&ccedil;ıklardı. Beyanatları ya &lsquo;Risalet&rsquo; ya da &lsquo;h&uuml;k&uuml;met&rsquo; makamında olurdu. Kur&rsquo;an kimi zaman Hz. Peygamber (s.a.a.)&rsquo;e hitaben ş&ouml;yle buyurur: &lsquo;... İnsanlara, kendilerine indirileni a&ccedil;ıklaman i&ccedil;in ve d&uuml;ş&uuml;n&uuml;p anlasınlar diye sana da bu Kur&rsquo;an&rsquo;ı indirdik.&rsquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> Kimi zamanda ş&ouml;yle buyurur: &lsquo;Allah&rsquo;ın sana g&ouml;sterdiği şekilde insanlar arasında h&uuml;kmedesin diye sana Kitabı hak ile indirdik&hellip;&rsquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n	<p>\n		Kur&rsquo;an &lsquo;m&uuml;fsitler&rsquo;, &lsquo;m&uuml;srifler&rsquo;, &lsquo;yoldan &ccedil;ıkmışlar&rsquo;, &lsquo;cahiller&rsquo; ve &lsquo;zorbalar&rsquo; hakkında &lsquo;itaat etme&rsquo; ve &lsquo;tabi olma&rsquo; emri vermiştir. &Ouml;yleyse &lsquo;İtaat edin&rsquo; hususu &ouml;yle kimseleri işaret etmelidir ki; itaatleri yasaklanmamış olmalıdır. Ve itaatleri Allah&rsquo;ın ve Peygamberlerin emri ile &ccedil;elişmemelidir.</p>\n\n	<p>\n		Ayette Ulu&rsquo;l Emirden itaat konu edilmiştir. Ancak anlaşmazlık ve niza halinde onlara m&uuml;racaat a&ccedil;ıklanmamıştır. Anlaşmazlıkların giderilme adresi olarak sadece Allah ve Resul&rsquo;&uuml; g&ouml;sterilmiştir. Bu durum bize şunu anlatır ki; eğer Ulu&rsquo;l Emri tanıma ve mısdağını anlama konusunda anlaşmazlığa d&uuml;ş&uuml;l&uuml;rse Allah&rsquo;a ve Resul&rsquo;&uuml;ne m&uuml;racaat edilmelidir. Zaten Nebevi rivayetlerde Ulu&rsquo;l Emr Peygamberin Ehl-i Beyti olarak tanıtılmıştır.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n	<p>\n		H&uuml;seyn ibn Ebi&rsquo;l A&rsquo;la ş&ouml;yle der: &lsquo;Peygamberin vasileri hakkında akidemi ve kendilerine itaatin vacip olduğunu İmam Cafer Sadık (a.s)&rsquo;a arz ettiğimde ş&ouml;yle buyurdular: &lsquo;Evet! S&ouml;ylediğin gibidir. Onlar Allah&rsquo;ın haklarında &lsquo;Allah&rsquo;a itaat edin. Peygambere ve sizden olan emir sahiplerine itaat edin&hellip;&rsquo; buyurmuştur. Evet, Allah onların hakkında şunu der: &lsquo;Sizin veliniz ancak Allah, Resul&uuml; ve r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minlerdir&hellip;&rsquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n	<p>\n		Hz. Ali (a.s), Nehcu&rsquo;l Belağa&rsquo;nın 125. Hutbesinde ve Malik Eşter&rsquo;e yazdığı &lsquo;ahdname&rsquo;de ş&ouml;yle buyurur: &lsquo;Allah&rsquo;a ve Peygamberine m&uuml;racaattan kastedilen, &uuml;zerinde herkesin ittifak ettiği s&uuml;nnet ve muhkem ayetlerdir&hellip;&rsquo; Bir başka c&uuml;mlesi de ş&ouml;yledir: &lsquo;Peygamber Ehl-i Beytinin g&ouml;r&uuml;ş&uuml;n&uuml;n dışında h&uuml;k&uuml;m veren her h&acirc;kim, tağuttur.&rsquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n	<p>\n		<strong>Kur&rsquo;an &Uuml;zerinde D&uuml;ş&uuml;nmenin Zorunluluğu</strong></p>\n\n	<p>\n		&ldquo;H&acirc;l&acirc; Kur&rsquo;an &uuml;zerinde gereği gibi d&uuml;ş&uuml;nmeyecekler mi? Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı onda bir&ccedil;ok tutarsızlık bulurlardı.&rdquo;</p>\n\n	<p>\n		Nisa, 82</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Hz. Peygamber (s.a.a)&rsquo;e atılan iftiralardan biri de &lsquo;Kur&rsquo;an&rsquo;ı Muhammed&rsquo;e bir başkası &ouml;ğretmiş&rsquo; demeleridir. &lsquo;Ş&uuml;phesiz biz onların: &lsquo;Kur&rsquo;an&rsquo;ı ona ancak bir insan &ouml;ğretiyor&rsquo; dediklerini biliyoruz...&rsquo; İşte onların bu t&ouml;hmetine karşı bu ayet nazil olmuştur.</p>\n\n	<p>\n		İnsanların s&ouml;z ve yazılarında genellikle zaman i&ccedil;erisinde gelişim g&ouml;sterir veya &ccedil;elişkiler meydana gelir. Ancak Kur&rsquo;an, savaşta ve barışta, gurbette ve ş&ouml;hrette, kuvvetliyken ve zayıfken, zamanın inişinde ve zirvesinde yani t&uuml;m koşullarda hi&ccedil;bir ihtilaf ve &ccedil;elişki i&ccedil;ermeden hi&ccedil; ders okumamış bir kimsenin dilinden 23 yılda insanlara beyan edilmiştir. Haliyle bu da bir beşerin &ouml;ğretisi değil, Allah kelamı olduğunun delilidir.</p>\n\n	<p>\n		Kur&rsquo;an&rsquo;da d&uuml;ş&uuml;nme emri herkese, her zamana ve her nesil i&ccedil;indir. Bunun işareti de d&uuml;ş&uuml;nen her kimsenin mutlaka her zaman diliminde bir noktaya varacak olmasıdır.</p>\n\n	<p>\n		Hz. Ali (a.s) Kur&rsquo;an&rsquo;ın mefhumunun sınırsız oluşuna dair ş&ouml;yle buyurur: &lsquo;Kur&rsquo;an; derinliği idrak edilemeyen bir deniz gibidir.&rsquo;</p>\n\n	<p>\n		Ayet &uuml;zerinde k&uuml;&ccedil;&uuml;k bir dikkat ile g&uuml;zel neticeler alabiliriz. Bunlardan belli başlıları ş&ouml;yledir;</p>\n\n	<p>\n		1-&nbsp; Kur&rsquo;an &uuml;zerinde d&uuml;ş&uuml;nmemek, Allah tarafından serzeniş edilmiş ve kınanmıştır. &lsquo;&hellip;d&uuml;ş&uuml;nmeyecekler mi?&rsquo;</p>\n\n	<p>\n		2-&nbsp; Kur&rsquo;an &uuml;zerinde d&uuml;ş&uuml;nmek, nifak hastalığını gideren ila&ccedil;tır. &lsquo;&hellip;d&uuml;ş&uuml;nmeyecekler mi? Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı onda bir&ccedil;ok tutarsızlık bulurlardı.&rsquo;</p>\n\n	<p>\n		3-&nbsp; İslam ve Kur&rsquo;an&rsquo;a eğilimin yolu; taklit değil d&uuml;ş&uuml;nmek ve akletmektir. &lsquo;d&uuml;ş&uuml;nmeyecekler mi?&rsquo;</p>\n\n	<p>\n		4-&nbsp; Kur&rsquo;an herkesi d&uuml;ş&uuml;nmeye davet etmiştir. İnsanın anlayışı, Kur&rsquo;an&rsquo;ın bilgilerini idrak etmeye ulaşacaktır. &lsquo;Kur&rsquo;an &uuml;zerinde d&uuml;ş&uuml;nmeyecekler mi?&rsquo;</p>\n\n	<p>\n		5-&nbsp; Kur&rsquo;an&rsquo;da ihtilaf ve &ccedil;elişkinin var olduğu bir zan; ancak sıradan bir bakışın, &uuml;zerinde d&uuml;ş&uuml;nmemenin ve dikkatsizliğin bir neticesidir. &lsquo;d&uuml;ş&uuml;nmeyecekler mi?&rsquo;</p>\n\n	<p>\n		6-&nbsp; Kur&rsquo;an, Hz. Peygamber (s.a.a)&rsquo;in Risalet&rsquo;inin hak olduğuna delilidir. &lsquo;Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı&hellip;&rsquo;</p>\n\n	<p>\n		7-&nbsp; Ayetlerin hepsinin &ccedil;elişkiden ve ihtilaflardan uzak olması; kaynağının varlığı herhangi bir değişikliğe uğramayacağını g&ouml;sterir. &lsquo;Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı&hellip;&rsquo;</p>\n\n	<p>\n		8-&nbsp; Allah&rsquo;tan gelen her şey; haktır, sabittir ve &ccedil;elişkiden, dağınıklıktan, tenakuzdan uzaktır. &lsquo;Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı onda bir&ccedil;ok tutarsızlık bulurlardı.&rsquo;</p>\n\n	<p>\n		9-&nbsp; İlahi olmayan t&uuml;m kanunlarda &ccedil;elişki ve tenakuzla karşılaşmak m&uuml;mk&uuml;nd&uuml;r. &lsquo;Eğer o, Allah&rsquo;tan başkası tarafından gelmiş olsaydı onda bir&ccedil;ok tutarsızlık bulurlardı.&rsquo;</p>\n\n	<p>\n		10-&nbsp; İhtilaf, değişim ve gelişim, insan g&ouml;r&uuml;ş&uuml;n&uuml;n gerekliliğidir. &lsquo;tutarsızlık bulurlardı.&rsquo;</p>\n\n	<p>\n		11-&nbsp; Her mektep ve ideolojiyi yok etmenin en iyi yolu; tenakuz ve &ccedil;elişkilerinin keşfedilmesi ve beyan edilmesidir.&nbsp; &lsquo;onda bir&ccedil;ok tutarsızlık bulurlardı.&rsquo;</p>\n\n	<p>\n		<strong>Emanet ve &Ccedil;eşitleri</strong></p>\n\n	<p>\n		&ldquo;Allah size, mutlaka emanetleri ehli olanlara vermenizi ve insanlar arasında h&uuml;kmettiğiniz zaman adaletle h&uuml;kmetmenizi emreder. Allah size ne kadar g&uuml;zel &ouml;ğ&uuml;tler veriyor! Ş&uuml;phesiz Allah her şeyi işitici, her şeyi g&ouml;r&uuml;c&uuml;d&uuml;r.&rdquo;</p>\n\n	<p>\n		Nisa, 58</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		Emanet&ccedil;ilik, adil davranış g&ouml;stermek ve ayrımcılıktan uzak durmak; imanın &ouml;nemli g&ouml;stergelerindendir. Emanete ihanet etmek ise nifak alametlerindendir. Hadiste ş&ouml;yle ge&ccedil;er: &lsquo;İnsanların uzun secde ve r&uuml;k&ucirc; etmesine bakmayın. Onların doğru konuşmalarına ve emanete nasıl davrandığına bakın.&rsquo; Bir&ccedil;ok rivayette &lsquo;emanet&rsquo;ten kastedilenin toplum liderliği, emanet sahibinden kastedilenin de Ehl-i Beyt olarak tanımlanmıştır.</p>\n\n	<p>\n		Evet, toplumun mutluluk anahtarı; liyakati olan ve adil y&ouml;netim g&ouml;sterecek kimselerin iş başına ge&ccedil;mesindedir. Toplumun huzursuzluk kaynağı ise, ehli olmayanların ve zalimane h&uuml;k&uuml;m veren kimselerin iş başında olmalarıdır. Hz. Emire&rsquo;l M&uuml;minin Ali (a.s) ş&ouml;yle buyurmuştur: &lsquo;Herkim kendisinden daha layık olduğunu bilmesine rağmen toplumunda kendini başkalarından &ouml;ncelikli g&ouml;rse ve camiasına lider olsa; ş&uuml;phesiz o Allah&rsquo;a, Peygamber&rsquo;e ve m&uuml;minlere ihanet etmiştir.&rsquo;</p>\n\n	<p>\n		Emanete ihanet; ilmin, sanatın ve hakkın saklanması, insanların mallarına (haksızca) sahiplenme, ilahi olmayan rehberlere itaat, ehli olmayan eş ya da &ccedil;ocuklar i&ccedil;in eğitmen se&ccedil;imi gibi bir&ccedil;ok hususa şamil olabilir.</p>\n\n	<p>\n		İmam Muhammed Bagır (a.s) ve İmam Cafer Sadık (a.s) ş&ouml;yle buyurdular: &lsquo;Allah&rsquo;ın emir ve yasakları ilahi emanetlerdir.&rsquo;</p>\n\n	<p>\n		İmam Cafer Sadık (a.s) bu ayeti kerimenin tefsiri i&ccedil;in ş&ouml;yle buyurdu: &lsquo;Allah Te&acirc;l&acirc;, her İmama yanında olan her neyi varsa kendisinden sonraki İmam&rsquo;a bırakmasını emretti&rsquo;</p>\n\n	<p>\n		Emanet &uuml;&ccedil; &ccedil;eşittir:</p>\n\n	<p>\n		a)&nbsp; Allah ve insan arasında ki emanet. (insana tayin edilen vazifeler ve vacip h&uuml;k&uuml;mler)</p>\n\n	<p>\n		b)&nbsp; İnsan ile başkaları arasında ki emanet. (insan yanında bulunan mal veya sırlar)</p>\n\n	<p>\n		c)&nbsp; İnsan ve kendisi arasında ki emanet. (ilim, &ouml;m&uuml;r ve kudreti elimizde olan diğer emanetler)</p>\n\n	<p>\n		Savaşta Namaz Nasıl Kılınır?</p>\n\n	<p>\n		&ldquo;Sen de i&ccedil;lerinde bulunup onlara namaz kıldırdığın zaman, onlardan bir kısmi seninle beraber namaza dursunlar, silahlarını yanlarına alsınlar, b&ouml;ylece (namazı kılıp) secde ettiklerinde (diğerleri) arkanızda olsunlar. Sonra hen&uuml;z namazını kılmamış olan (bu) diğer gurup gelip seninle beraber namazlarını kılsınlar ve onlar da ihtiyat tedbirlerini ve silahlarını alsınlar. O k&acirc;firler arzu ederler ki siz silahlarınızdan ve eşyanızdan gafil olsanız da &uuml;st&uuml;n&uuml;ze birden baskın yapsalar. Eğer size yağmurdan bir eziyet olur yahut hasta bulunursanız silahlarınızı bırakmanızda size g&uuml;nah yoktur. Yine de tedbirinizi alin. Ş&uuml;phesiz Allah, k&acirc;firler i&ccedil;in al&ccedil;altıcı bir azap hazırlamıştır.&rdquo;</p>\n\n	<p>\n		Nisa, 102</p>\n\n	<p>\n		Hicri 6. Yılda Hz. Peygamber (s.a.a) sahabelerinden oluşan bir grupla Mekke&rsquo;ye doğru yol almışlardı. &lsquo;Hudeybiye&rsquo; mıntıkasında &lsquo;Halid bin Velid&rsquo;e bağlı iki y&uuml;z silahlı kişi Hz. Peygamber (s.a.a)&rsquo;in Mekke&rsquo;ye girmesine engel olmak i&ccedil;in mevzi almışlardı. Halid bin Velid, Bilal Habeşi&rsquo;nin ezanından sonra cemaat namazı i&ccedil;in bir araya gelen M&uuml;sl&uuml;manlara ikindi namazında aniden saldırmayı uygun g&ouml;rd&uuml;. Yapılacak ani saldırı hakkında ayet nazil oldu. Halid bin Velid g&ouml;rd&uuml;ğ&uuml; bu mucize vahiy karşısında, M&uuml;sl&uuml;man oldu.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n	<p>\n		Bu namazda, birinci grup ilk rek&acirc;tın sonunda kalkıp namazın geri kalanını cemaatten ayrı bir şekilde kendileri kılarak tamamlamışlar idi. Cemaat imamı diğer grubun ikinci rek&acirc;ta yetişebilsinler diye aheste davranmıştır. Bununla beraber silahları yanlarında olduğu bir şekilde cemaat namazına bağlanmışlardır.</p>\n\n	<p>\n		Biraz dikkatle ayeti kerimeden ince ve zarif detaylar &ccedil;ıkartabiliriz. Bu zarif noktaları sıralarsak eğer;</p>\n\n	<p>\n		1-&nbsp; Namaz savaş sahnesinde dahi terk edilemez. Ve m&uuml;cahitler namazsız; olamazlar. &lsquo;Sen de i&ccedil;lerinde bulunup onlara namaz kıldırdığın zaman&hellip; silahlarını yanlarına alsınlar&hellip;&rsquo;</p>\n\n	<p>\n		2-&nbsp; D&uuml;şmanla cephede karşı karşıya gelindiği anda dahi bir rek&acirc;t bile cemaatle kılınma emri, cemaat namazının ehemmiyetini g&ouml;stermeye yeterlidir. &lsquo;Sonra hen&uuml;z namazını kılmamış olan (bu) diğer gurup gelip seninle beraber namazlarını kılsınlar&hellip;&rsquo;</p>\n\n	<p>\n		3-&nbsp; Aynı anda iki vazifenin (namaz ve cihat gibi) bir anda yapılması icap ettiğinde dahi, biri diğerine feda edilemez.</p>\n\n	<p>\n		4-&nbsp; T&uuml;m koşullarda &ouml;nsezi ve farkındalık gerekmektedir. Hatta namaz dahi M&uuml;sl&uuml;manları tehlikeden gafil etmemelidir. &lsquo;ve silahlarını alsınlar&hellip;&rsquo;</p>\n\n	<p>\n		5-&nbsp; Rehber, vahdet ve ibadetin eksenidir. &lsquo;Sen de i&ccedil;lerinde bulunup onlara namaz kıldırdığın zaman&hellip;&rsquo;</p>\n\n	<p>\n		6-&nbsp; İşlerin paylaşımı, yardımlaşma ve diğer kimselerle hayır işlerinde hatta en hassas hususlarda dahi işbirliği, toplumun kaynaşma nedenidir. Bu ayeti kerimede, iki rek&acirc;t namazda cemaat iki gruba ayrılmış ve &ccedil;ıkabilecek ayrımcılığın &ouml;n&uuml;ne ge&ccedil;ilmiştir. Ve herkes hayırda ortak olmalıdır. &lsquo;Sonra hen&uuml;z namazını kılmamış olan (bu) diğer gurup gelip seninle beraber namazlarını kılsınlar&hellip;&rsquo;</p>\n\n	<p>\n		7-&nbsp; İlahi emirler, şartların oranına g&ouml;re farklılık g&ouml;sterir. (Bu ayeti kerime d&uuml;şman mevzilenmiş haldeyken kılınacak korku namazı ile ilgilidir.)&lsquo;Onlardan bir kısmi seninle beraber namaza dursunlar, silahlarını yanlarına alsınlar&hellip;&rsquo;</p>\n\n	<p>\n		8-&nbsp; Cephede kılınacak cemaat namazı, hedefe, Allah&rsquo;a ve rehbere sevginin bir işaretidir. Kuşkusuz; inanılan değerlerin arkasında durmaktır. &lsquo;Sen de i&ccedil;lerinde bulunup onlara namaz kıldırdığın zaman&hellip;&rsquo;</p>\n\n	<p>\n		9-&nbsp; Cephede kuvvetlerin yer değişimi bir rek&acirc;t namaz arasında yapılabilmesi imk&acirc;n d&acirc;hilinde olmalıdır. &lsquo;Sonra hen&uuml;z namazını kılmamış olan (bu) diğer gurup gelip seninle beraber namazlarını kılsınlar&hellip;&rsquo;</p>\n\n	<p>\n		10-&nbsp; Cephede namaz i&ccedil;in ayrılan zaman ne kadar fazla ise, d&uuml;şmanın saldırma fırsatı da o kadar artar. &Ouml;yleyse daha fazla bir korunma germektedir. Birinci rek&acirc;tta silahın olması yeterlidir. Ancak ikinci rek&acirc;tta hem silah hem de savunma te&ccedil;hizatı gereklidir. &lsquo;silahlarını yanlarına alsınlar&hellip; onlar da ihtiyat tedbirlerini ve silahlarını alsınlar.&rsquo;</p>\n\n	<p>\n		11-&nbsp; Allah Peygamberini d&uuml;şmanın her t&uuml;rl&uuml; tuzak ve gizli entrikalardan haberdar ediyor idi. (Bu ayeti kerimenin n&uuml;zul hadisesine tevecc&uuml;h edildiğinde; Velid&rsquo;in cemaat namazı esnasında saldırma kastının olduğunu g&ouml;r&uuml;yoruz. İşte bu ayet onun bu planını boşa &ccedil;ıkarmıştır.)</p>\n\n	<p>\n		12-&nbsp; Sizin ihlaslı hareketiniz, vakti geldiğinde ilahi yardımlara sebep olur. (Bu ayetin n&uuml;zul olması ve korku namazının emri; d&uuml;şmanın hilesine karşı ilahi bir yardım idi.)</p>\n\n	<p>\n		13-&nbsp; Cephede; ibadet merasimi uzun s&uuml;rmemelidir. Uyanıklığı ve basiretli olmaya engel olacak işler yasaklanmıştır. &lsquo;k&acirc;firler arzu ederler ki siz silahlarınızdan ve eşyanızdan gafil olsanız da&hellip;&rsquo;</p>\n\n	<p>\n		14-&nbsp; İbadet, d&uuml;şmandan gaflet etmeye neden olmamalıdır. &lsquo;&lsquo;k&acirc;firler arzu ederler ki&hellip; gafil olasınız&rsquo;</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; (13) Ra&rsquo;d, 25</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.71, s.87</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tefsir-u Rahnema ve Nuru&rsquo;l Sakaleyn</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Mizan</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usul&rsquo;u K&acirc;fi, c.1, s.215</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Minar</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Ruhu&rsquo;l Beyan</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ayetullah Cevad Amuli</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A&rsquo;raf, 194</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet, 36</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; el &ndash; Muntaha, s.329</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.1, s.295</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 138</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 247</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus, 9</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 156</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf, 56</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Al&rsquo;i İmran, 173</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.44, s.192</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tevbe,40</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 245</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf, 128</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l Belağa, H.193</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide, 44 - 45</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; et &ndash; Tahkik fi Kelimati&rsquo;l Kur&rsquo;an</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Mecmau&rsquo;l Beyan, Menakib İbn Meğazi, s.263</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fahrurazi, Tefsir-u Kebir, Alusi, Meraği Ruhu&rsquo;l Beyan, el &ndash; Minar. İbn Kesir bu ayetin tefsiri b&ouml;l&uuml;m&uuml;nde el &ndash; Kamil İbn Esir c.2, s.293, M&uuml;tedreku&rsquo;l Hakim, c.3 s.150, M&uuml;sned-i Ahmed Hanbel c.1, s.185</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Mizan, c.3, s.257</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhkaku&rsquo;l Hak, c.3, s.46</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Nuru&rsquo;l Sakaleyn, c.1, s.351, Usul&rsquo;u K&acirc;fi, c.2, babu&rsquo;l m&uuml;bahele</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l Mecmau&rsquo;l Beyan</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo; Şia, c.11, s.10</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stedrek, c.2, s.243</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.74, s.61</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.2, s.15</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş Şia, c.11, s.9</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l Hikme</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.97, s.8</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.97, s.11</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir&rsquo;u Nuru&rsquo;l Sakaleyn, c.2, s.241</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l Ummal, c.4, s.290</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.100, s.8</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş Şia, c.11, s.6</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c.97, s.13</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Al&rsquo;i İmran, 146</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 61</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l Belağa</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&uuml;seyni Hamaset, c.3, s.40</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&acirc;fi, c.6, s.146</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl,44</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa,105</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kemalu&rsquo;d Din Saduk, s.222</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&acirc;fi, c.1, s.185</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Deaimu&rsquo;l İslam, .c.2, s.530</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l BeyanTefsiri</p>\n	</div>\n</div>','Kur’an’dan Esintiler','','publish','closed','open','','kurandan-esintiler','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3004',0,'post','',0),(3005,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>Dr. F&uuml;ruzan Rasıkh&icirc;</strong></p>\n\n<h3>\n	&Ouml;zet</h3>\n\n<p>\n	Din&icirc; bilgiler, kutsal din&icirc; metinlerden elde edilen ve bu esasa g&ouml;re şekil alan bilgilerdir. Bu bilginin &ouml;nemli unsurlarından biri, kutsal metnin kadınlara bakış a&ccedil;ısıdır. Bu makalede Kur&rsquo;an ve Kutsal Kitap izleyicilerinin kadınlara din&icirc; bakış a&ccedil;ısı hakkında bilgi edinmek i&ccedil;in bu iki kitaba başvurduk ve yaratılış hik&acirc;yesi ve &ouml;zellikle de insanın d&uuml;nyaya gelişini dikkate aldık. Kur&rsquo;an&rsquo;da ve Kutsal Kitap&rsquo;ta zikredilen iki rivayetin i&ccedil;eriğini karşılaştırma ve ortak ve farklı taraflarını g&ouml;sterme suretiyle her bir rivayetin izleyicilerinin d&uuml;ş&uuml;nceleri &uuml;zerindeki tesirlerini ve neticelerini ortaya koymaya &ccedil;alıştık. B&ouml;ylece Kutsal Kitabın rivayetinin etkisi altında kalmış bir toplumda kadınlara karşı k&ouml;t&uuml;mserliğin ve kabalığın k&ouml;klerini aydınlatmak istedik.</p>\n\n<p>\n	Kutsal Kitabın kadınlara karşı aldığı konumu anlayabilmek i&ccedil;in muhtelif noktalar dikkate alınabilir. Mesela bu Kitapta Allah nasıl tasvir ediliyor ve bu tasvirin cinsiyeti nedir? Veya her şeyin ve insanın da &ccedil;ift yaratılmasının sırrı nedir? Yaratılış hik&acirc;yesi ve d&uuml;nyaya iniş nasıl rivayet edilmiştir ve bu olaylarda kadının rol&uuml; ve payı nasıl değerlendirilmektedir? Veya bu Kitabın kadınlara uygun g&ouml;rd&uuml;ğ&uuml; toplumsal konum ve ailedeki g&ouml;revleri nelerdir?</p>\n\n<p>\n	Bu makalede yaratılış ve d&uuml;nyaya iniş hik&acirc;yesini inceleyeceğiz. Amacımız bu hik&acirc;yede kadının rol&uuml;n&uuml; beyan etmek, Kur&rsquo;an ve Kutsal Kitabın bu konuya bakış a&ccedil;ılarını karşılaştırarak bu iki rivayetin ne &ouml;l&ccedil;&uuml;de birbiriyle uyuştuğunu, hangi noktalarda ayrıldıklarını ve bu iki kitabın izleyicilerinin d&uuml;ş&uuml;ncesi &uuml;zerindeki neticelerinin ve gereklerinin ne olduğunu g&ouml;stermektir.</p>\n\n<h3>\n	Kur&rsquo;an&rsquo;da Havva</h3>\n\n<p>\n	Kur&rsquo;an&rsquo;da Havva&rsquo;nın adı ge&ccedil;memiş ve her yerde ona &ldquo;&Acirc;dem&rsquo;in eşi&rdquo; (Bakara/35; A&rsquo;raf/19) &uuml;nvanıyla işaret edilmiştir. İnsanın yaratılışıyla ilgili Kur&rsquo;an&rsquo;da ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Ey insanlar sizi tek bir nefisten yaratan, ondan eşini yaratan ve her ikisinden bir&ccedil;ok erkek ve kadın t&uuml;retip-yayan Rabbinizden korkup-sakının.&rdquo; (Nisa/1)</p>\n\n<p>\n	Bu ayet ve benzerleri, &ouml;nce bir insanın yaratıldığını, sonra &ccedil;iftinin ondan yaratıldığını ve ondan sonra neslin &ccedil;oğalmasının o ikisiyle başladığını g&ouml;stermektedir. Bu y&uuml;zden neslin &ccedil;oğalmasında kadın ve erkek aynı &ouml;l&ccedil;&uuml;de pay sahibidir. Allah beşerin nesline değer vermiş ve hi&ccedil; kimseyi bu keremden mahrum etmemiş, &ldquo;Andolsun, biz &Acirc;demoğlunu y&uuml;celttik.&rdquo; (İsra/70) ve &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olarak takvayı belirlemiştir:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz, Allah katında sizin en &uuml;st&uuml;n olanınız, takvaca en ileride olanınızdır.&rdquo; (Hucurat/13)</p>\n\n<p>\n	Kur&rsquo;an d&uuml;nyaya inişten &uuml;&ccedil; surede s&ouml;z etmiştir: A&rsquo;raf (19-27), Bakara (35-38) ve Ta-Ha (117-123). A&rsquo;raf suresinde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Ey &Acirc;dem, sen ve eşin, cennete yerleşin, ikiniz de dilediğiniz şeyleri yiyin, yalnız şu ağaca yaklaşmayın, &ccedil;&uuml;nk&uuml; zalimlerden olursunuz. Şeytan, onlara gizli kalmış olan avret yerlerini belirtip g&ouml;stermek i&ccedil;in ikisini de vesveselendirdi ve bu ağacın meyvesini yerseniz mutlaka iki melek haline gelir yahut da ebedi &ouml;mre kavuşursunuz, onun i&ccedil;in Rabbiniz sizi nehyetti dedi. Ve yemin ederek ş&uuml;phe yok ki dedi, ben size &ouml;ğ&uuml;t verenlerdenim. Onları b&ouml;ylece aldattı. Derken o ağacın meyvesinden tadınca avret yerlerini g&ouml;rd&uuml;ler ve cennetteki ağa&ccedil;ların yapraklarıyla avret yerlerini &ouml;rtmeye koyuldular. Rableri nida edip onlara dedi ki: Sizi, şu ağacın meyvesini yemeden menetmedim mi ve demedim mi ki Şeytan, hi&ccedil; ş&uuml;phe yok ki size apa&ccedil;ık bir d&uuml;şmandır. Her ikisi de Rabbimiz dedi, kendimize zulmettik biz, bizi yarlıgamazsan, bize acımazsan ziyank&acirc;rlardan oluruz. Tanrı, inin dedi, bir kısmınız, bir kısmınıza d&uuml;şman olacak ve yery&uuml;z&uuml;nde muayyen bir vakte dek kalmanız mukadder. Orada dirileceksiniz dedi, orada &ouml;leceksiniz ve orada dirilip mezardan &ccedil;ıkarılacaksınız. Ey &Acirc;demoğulları, avret yerlerinizi &ouml;rtecek libas ve giyip s&uuml;sleneceğiniz elbise indirdik size. Tanrıdan &ccedil;ekinme elbisesine gelince: O, daha da hayırlıdır ve bunlar, insanların anıp &ouml;ğ&uuml;t almaları i&ccedil;in indirilen Allah ayetlerindendir. Ey &Acirc;demoğulları, Şeytan, ananızı, babanızı cennetten &ccedil;ıkardığı ve avret yerlerini onlara g&ouml;stermek i&ccedil;in b&uuml;r&uuml;nd&uuml;kleri elbiseyi sıyırıp &uuml;stlerinden attığı gibi sakın sizi de bir derde uğratmasın.&rdquo; (A&rsquo;raf/ 19-27)</p>\n\n<p>\n	Yukarıdaki ayetlerde her yerde &Acirc;dem ve Havva&rsquo;dan &ndash;beraber- s&ouml;z edilmiştir. Allah her ikisine cennet nimetlerini tatma iznini vermiş, her ikisine belli bir ağacın meyvesini yasaklamış, şeytan her ikisine vesvese vermiş, her ikisi de ağacın meyvesini tatmış, hoşa gitmeyen yerleri g&ouml;r&uuml;nm&uuml;ş ve yapraklarla &ouml;rt&uuml;nm&uuml;şler ve de Allah her ikisine de &ouml;fkelenmiş. Onlar Allah&rsquo;tan af dilemişler ve Şeytan&rsquo;la beraber d&uuml;nyaya inmişler. Bu ayetlerin sonunda Allah, &Acirc;dem&rsquo;in evlatlarına hitap ediyor ve hidayet ve irşad amacıyla onları ilk atalarının kaderine d&uuml;&ccedil;ar olmaktan sakındırıyor.</p>\n\n<p>\n	Bakara suresinde Şeytan&rsquo;ın vesvesesinden ve &Acirc;dem&rsquo;le konuşmasından &ouml;zetle bahsedilmiş ama d&uuml;nyaya inişinin etkilerinden ve neticelerinden daha fazla s&ouml;z edilmiştir (Bakara/ 35-38). Ta-Ha suresinde de d&uuml;nyaya inişten &ouml;nceki durum ve Şeytan&rsquo;ın vesveseleri hakkında daha fazla bilgi olduğu g&ouml;r&uuml;l&uuml;yor. Ama bu ayetlerde Şeytan&rsquo;ın &Acirc;dem&rsquo;e vesvese verdiğini ve sonra &Acirc;dem ile Havva&rsquo;nın ağacın meyvesini yediğini g&ouml;r&uuml;yoruz. İsyan ve yoldan &ccedil;ıkma &Acirc;dem&rsquo;e nispet ediliyor ama d&uuml;nyaya iniş ikil (dual şahıs kipinde) oluyor ve yine kurtuluş vaadi de ikildir (Ta-Ha/ 117-123).</p>\n\n<p>\n	Her &uuml;&ccedil; surede hik&acirc;yenin tamamı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, &Acirc;dem&rsquo;in ve Havva&rsquo;nın d&uuml;nyaya inişiyle sonu&ccedil;lanan hata, Şeytan&rsquo;ın vesveseleri yoluyla ger&ccedil;ekleşmiştir ve hatta bazı ayetlerde sadece &Acirc;dem kınanmıştır. Her durumda dişi zamirinin ve d&uuml;nyaya inişte ikil zamirinin kullanılması, bu amelin bir kişi tarafından yapılmadığını, her yerde Havva&rsquo;nın &Acirc;dem&rsquo;in yanında ve amellerinde ona ortak olduğunu g&ouml;stermektedir.</p>\n\n<h3>\n	Kutsal Kitap&rsquo;ta Havva</h3>\n\n<p>\n	Eski Ahit&rsquo;te insanın yaratılışından ş&ouml;yle s&ouml;z edilmektedir:</p>\n\n<p>\n	&ldquo;Tanrı insanı kendi suretinde yarattı, onu Tanrı&rsquo;nın suretinde yarattı. Onları erkek ve dişi olarak yarattı. Onları kutsayarak, &ldquo;Verimli olun, &ccedil;oğalın&rdquo; dedi&rdquo; (Yaratılış 1: 27-28) Sonra Havva&rsquo;nın yaratılışıyla ilgili ş&ouml;yle deniyor: &ldquo;Sonra, &ldquo;&Acirc;dem&rsquo;in yalnız kalması iyi değil&rdquo; dedi, &ldquo;Ona uygun bir yardımcı yaratacağım.&rdquo;&hellip; RAB Tanrı &Acirc;dem&rsquo;e derin bir uyku verdi. &Acirc;dem uyurken, RAB Tanrı onun kaburga kemiklerinden birini alıp yerini etle kapadı. &Acirc;dem&rsquo;den aldığı kaburga kemiğinden bir kadın yaratarak onu &Acirc;dem&rsquo;e getirdi. &Acirc;dem, &ldquo;İşte, bu benim kemiklerimden alınmış kemik, etimden alınmış ettir&rdquo; dedi, &ldquo;Ona &lsquo;Kadın(nisa)&rsquo; denilecek, &ccedil;&uuml;nk&uuml; o adamdan(insandan) alındı.&rdquo; (Yaratılış 2: 18 ve 21-23)</p>\n\n<p>\n	G&ouml;r&uuml;yoruz ki &ouml;nce Allah, insanın yaratılışını erkek ve dişi şeklinde kendisine bağlıyor ama sonra kadının erkekten yaratılmış olduğundan bahsediliyor. Eski Ahit&rsquo;in yaratılış hik&acirc;yesi rivayetinde dikkate değer nokta şudur: Kadın, &Acirc;dem&rsquo;in yalnızlığını gidermek i&ccedil;in yaratılmıştır, hem de &Acirc;dem&rsquo;in kaburgasından. Bu y&uuml;zden bu hik&acirc;yeye g&ouml;re kadının yaratılışı erkeğin v&uuml;cudunun bir &uuml;r&uuml;n&uuml;d&uuml;r. Erkek i&ccedil;in yaratılmıştır ve erkeğin v&uuml;cudundan ortaya &ccedil;ıkmıştır. Kadın, &Acirc;dem&rsquo;in v&uuml;cudunun bir par&ccedil;ası olduğu i&ccedil;in her zaman ona bağımlıdır.</p>\n\n<p>\n	Peki, Havva&rsquo;nın d&uuml;nyaya inişteki rol&uuml; neydi? Yaratılış b&ouml;l&uuml;m&uuml;nde ş&ouml;yle anlatılıyor:</p>\n\n<p>\n	&ldquo;RAB Tanrı&rsquo;nın yarattığı yabanıl hayvanların en kurnazı yılandı. Yılan kadına, &ldquo;Tanrı ger&ccedil;ekten, &lsquo;Bah&ccedil;edeki ağa&ccedil;ların hi&ccedil;birinin meyvesini yemeyin&rsquo; dedi mi?&rdquo; diye sordu. Kadın, &ldquo;Bah&ccedil;edeki ağa&ccedil;ların meyvelerinden yiyebiliriz&rdquo; diye yanıtladı, &ldquo;Ama Tanrı, &lsquo;Bah&ccedil;enin ortasındaki ağacın meyvesini yemeyin, ona dokunmayın; yoksa &ouml;l&uuml;rs&uuml;n&uuml;z&rsquo; dedi.&rdquo; Yılan, &ldquo;Kesinlikle &ouml;lmezsiniz&rdquo; dedi, &ldquo;&Ccedil;&uuml;nk&uuml; Tanrı biliyor ki, o ağacın meyvesini yediğinizde g&ouml;zleriniz a&ccedil;ılacak, iyiyle k&ouml;t&uuml;y&uuml; bilerek Tanrı gibi olacaksınız.&rdquo; Kadın ağacın g&uuml;zel, meyvesinin yemek i&ccedil;in uygun ve bilgelik kazanmak i&ccedil;in &ccedil;ekici olduğunu g&ouml;rd&uuml;. Meyveyi koparıp yedi. Yanındaki kocasına verdi, o da yedi. İkisinin de g&ouml;zleri a&ccedil;ıldı. &Ccedil;ıplak olduklarını anladılar. Bu y&uuml;zden incir yaprakları dikip kendilerine &ouml;nl&uuml;k yaptılar. Derken, g&uuml;n&uuml;n serinliğinde bah&ccedil;ede y&uuml;r&uuml;yen RAB Tanrı&rsquo;nın sesini duydular&hellip; RAB Tanrı &Acirc;dem&rsquo;e seslendi&hellip; &ldquo;Sana meyvesini yeme dediğim ağa&ccedil;tan mı yedin?&rdquo; &Acirc;dem, &ldquo;Yanıma koyduğun kadın ağacın meyvesini bana verdi, ben de yedim&rdquo; diye yanıtladı&hellip; RAB Tanrı kadına, &ldquo;&Ccedil;ocuk doğururken sana &ccedil;ok acı &ccedil;ektireceğim&rdquo; dedi, &ldquo;Ağrı &ccedil;ekerek doğum yapacaksın. Kocana istek duyacaksın, seni o y&ouml;netecek.&rdquo; RAB Tanrı &Acirc;dem&rsquo;e, &ldquo;Karının s&ouml;z&uuml;n&uuml; dinlediğin ve sana, meyvesini yeme dediğim ağa&ccedil;tan yediğin i&ccedil;in toprak senin y&uuml;z&uuml;nden lanetlendi&rdquo; dedi, &ldquo;Yaşam boyu emek vermeden yiyecek bulamayacaksın.&rdquo; (Yaratılış 3. B&ouml;l&uuml;m)</p>\n\n<p>\n	Bu rivayet &ccedil;ok &ouml;nemli noktalar i&ccedil;ermektedir, sembollerle doludur ve &ccedil;eşitli şekillerde tefsir edilebilecek &ouml;zelliktedir. Yaratılış b&ouml;l&uuml;m&uuml;nde sadece Şeytan tarafından kandırılma ve &Acirc;dem&rsquo;i kandırmanın Havva&rsquo;nın işi olduğu d&uuml;ş&uuml;n&uuml;lmekle kalmıyor, Havva ilahi emre karşı gelmeye tamamen istekli ve bu konuda becerikli birisi olarak tanıtılıyor. Yani Havva o kadar &ccedil;abuk ve kolaylıkla aldanıyor ki Kutsal Kitabı okuyan kişi, Allah&rsquo;a isyan fikrinin sadece Şeytan&rsquo;a ait olduğuna ve Havva&rsquo;nın aklında b&ouml;yle bir fikrin olmadığına dair ş&uuml;pheye d&uuml;ş&uuml;yor. Bu iddiayı kanıtlamak i&ccedil;in Allah&rsquo;ın &Acirc;dem&rsquo;e emrini, Havva&rsquo;nın Şeytan&rsquo;a verdiği haberle karşılaştırmamız ve bu ikisinin arasındaki farkları g&ouml;rmemiz yeterlidir. Yaratılış b&ouml;l&uuml;m&uuml;nde (2: 16-17) Allah&rsquo;ın emrinin ş&ouml;yle olduğunu okuyoruz:</p>\n\n<p>\n	&ldquo;Ona, &ldquo;Bah&ccedil;ede istediğin ağacın meyvesini yiyebilirsin&rdquo; diye buyurdu, &ldquo;Ama iyiyle k&ouml;t&uuml;y&uuml; bilme ağacından yeme. &Ccedil;&uuml;nk&uuml; ondan yediğin g&uuml;n kesinlikle &ouml;l&uuml;rs&uuml;n.&rdquo; Ama &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;mde (1-3) şunu okuyoruz: &ldquo;Yılan kadına, &ldquo;Tanrı ger&ccedil;ekten, &lsquo;Bah&ccedil;edeki ağa&ccedil;ların hi&ccedil;birinin meyvesini yemeyin&rsquo; dedi mi?&rdquo; diye sordu. Kadın, &ldquo;Bah&ccedil;edeki ağa&ccedil;ların meyvelerinden yiyebiliriz&rdquo; diye yanıtladı, &ldquo;Ama Tanrı, &lsquo;Bah&ccedil;enin ortasındaki ağacın meyvesini yemeyin, ona dokunmayın; yoksa &ouml;l&uuml;rs&uuml;n&uuml;z&rsquo; dedi.&rdquo;</p>\n\n<p>\n	Allah&rsquo;ın asıl emriyle Havva&rsquo;nın &ccedil;ıkardığı sonuca g&ouml;re anlattıkları arasındaki ihtilaflar şunlardır:</p>\n\n<p>\n	Allah&rsquo;ın asıl emri:</p>\n\n<p>\n	1- Allah, buyurdu, dedi.</p>\n\n<p>\n	2- Bah&ccedil;ede istediğin ağacın meyvesinden yiyebilirsin.</p>\n\n<p>\n	3- İyiyle k&ouml;t&uuml;y&uuml; bilme ağacı</p>\n\n<p>\n	4- Sen</p>\n\n<p>\n	5- Yeme</p>\n\n<p>\n	6- Ondan yediğin g&uuml;n kesinlikle &ouml;l&uuml;rs&uuml;n.</p>\n\n<p>\n	Havva&rsquo;nın anlatışı</p>\n\n<p>\n	1- Allah dedi.</p>\n\n<p>\n	2- Bah&ccedil;edeki ağa&ccedil;ların meyvesinden yiyebiliriz.</p>\n\n<p>\n	3- Bah&ccedil;enin ortasındaki ağa&ccedil;</p>\n\n<p>\n	4- Siz</p>\n\n<p>\n	5- Ondan yemeyin ve ona dokunmayın.</p>\n\n<p>\n	6- Yoksa &ouml;l&uuml;rs&uuml;n&uuml;z.</p>\n\n<p>\n	Bu ihtilaf noktaları aslında şunlara sebep olmuştur: İlahi kudret ve velayetin k&uuml;&ccedil;&uuml;lt&uuml;lmesi (1. nokta), c&ouml;mertliğin bol hevesli bir izin t&uuml;r&uuml;ne &ccedil;evrilmesi (2. nokta), kendisinin sanki hi&ccedil; &ouml;nemi yokmuş gibi, ağacın &ouml;neminin mek&acirc;na dayalı (=bah&ccedil;enin ortasında) bir &ouml;nem seviyesine d&uuml;ş&uuml;r&uuml;lmesi (3. nokta), yapılmaması gerektiği halde Allah&rsquo;ın emrine dehalet ve &uuml;zerinde tasarruf, nitekim Eski Ahit&rsquo;te ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;O&rsquo;nun s&ouml;z&uuml;ne bir şey katma, yoksa seni azarlar, yalancı &ccedil;ıkarsın.&rdquo; (S&uuml;leyman&rsquo;ın &Ouml;zdeyişleri 30:6) &ldquo;Size verdiğim buyruklara hi&ccedil;bir şey eklemeyin, hi&ccedil;bir şey &ccedil;ıkarmayın.&rdquo; (Yasanın Tekrarı 4:2) (4. ve 5. noktalar) ve buyruğun kuvvetinin azaltılması (6. nokta).</p>\n\n<p>\n	Bu değiştirmeler, eksiltmeler ve fazlalaştırmalar, tesad&uuml;f&icirc; olamayacak kadar veya bir kimsenin konuşmasındaki s&ouml;zleri naklederken yapılan basit değişiklikler sınıfında olamayacak kadar hesaplı ve &ouml;nemliler. Bunlar Havva tarafından yılan (=Şeytan) karşısında g&ouml;sterilen, telkinlere a&ccedil;ık olma, hatta kabule hazır olma durumudur. Eğer mesele sadece Havva&rsquo;nın Şeytan tarafından kandırılması olsaydı, Havva&rsquo;nın, Şeytan vesvesesine başlamadan &ouml;nce pak ve garezsiz bir şahıs olması gerekirdi. En azından Allah&rsquo;ın emrini olduğu gibi aktarmalıydı, muhtelif şekillerde &ouml;nemini, g&uuml;c&uuml;n&uuml; ve değerini azaltarak değil. Havva, Şeytan vesvesesine başlamadan &ouml;nce ortamı onun i&ccedil;in hazırlamış ve Şeytan, Havva&rsquo;da olan kabiliyeti yeşertmiştir. (Kimelman; 1999: 244-245)</p>\n\n<p>\n	Bununla beraber Eski Ahit, insanın d&uuml;nyaya inişini Havva&rsquo;nın hatasına bağlıyor, hem de yılanın (=Şeytanın) tahrikiyle. Havva &Acirc;dem&rsquo;i itaatsizliğe s&uuml;r&uuml;kl&uuml;yor ve neticede ikisi de d&uuml;nyaya inmeye ve ilahi cezaya maruz kalıyorlar.</p>\n\n<p>\n	Yeni Ahit&rsquo;te iki yerde yaratılış hik&acirc;yesine ve d&uuml;nyaya inişe değinilmiştir ve her ikisi de el&ccedil;i Pavlos&rsquo;un mektuplarındadır. Orada da Eski Ahit&rsquo;teki rivayetin aynısının kabul edildiği g&ouml;r&uuml;lmektedir. Pavlos diyor ki:</p>\n\n<p>\n	&ldquo;Ne var ki, yılanın Havva&rsquo;yı kurnazlığıyla aldatması gibi, d&uuml;ş&uuml;ncelerinizin Mesih&rsquo;e olan i&ccedil;ten ve pak adanmışlıktan saptırılmasından korkuyorum.&rdquo; (2. Korintliler 11: 3) Başka bir yerde de ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;&Ccedil;&uuml;nk&uuml; &ouml;nce &Acirc;dem, sonra Havva yaratıldı; aldatılan da &Acirc;dem değildi, kadın aldatılıp su&ccedil; işledi. Ama doğum yapıp kurtulacaktır; yeter ki, sağduyuyla iman, sevgi ve kutsallıkta yaşasın.&rdquo; (1. Timoteos 2: 13-15)</p>\n\n<p>\n	Zikretmeye değer bir nokta Pavlos&rsquo;un Mesih&rsquo;e y&ouml;nelmeden &ouml;nce Hıristiyanların peşine d&uuml;ş&uuml;p eziyet eden mutaassıp Yahudi z&uuml;mresinde olmasıdır. (Hocks 1377: 328) Bu y&uuml;zden Yahudilik inan&ccedil;larını Hıristiyan olduktan sonra da korumasında şaşılacak bir şey yoktur. B&ouml;ylece Havva&rsquo;nın yaratılış hik&acirc;yesi ve &Acirc;dem&rsquo;in d&uuml;nyaya inişindeki taksiri, makbul bir miras gibi Hıristiyan kilisesine ge&ccedil;miştir.</p>\n\n<h3>\n	Eski Ahit&rsquo;teki Hik&acirc;yenin D&uuml;ş&uuml;nsel ve Toplumsal Tesirleri</h3>\n\n<p>\n	&ldquo;Eski &ccedil;ağlarda kadının zalimce ve tahamm&uuml;l edilemeyecek vaziyeti Kutsal Kitap&rsquo;ta g&uuml;n y&uuml;z&uuml;ne &ccedil;ıkmaktadır. Eski ve Yeni Ahit&rsquo;in yazarları, kendi d&ouml;nemlerinin adamlarıydılar. Kendi d&ouml;nemlerinin &ouml;nyargılarından bağımsız ve uzak olduklarını d&uuml;ş&uuml;nmek sığ g&ouml;r&uuml;şl&uuml;l&uuml;k olur. Aslında Kutsal Kitap, modern &ccedil;ağ kadınları, hatta genel olarak modern &ccedil;ağ insanı i&ccedil;in sarsıcı ve kabul edilemez bir&ccedil;ok konu i&ccedil;ermektedir. Modern &ccedil;ağ kadınlarının kendilerine dair tasavvurları; bir &ouml;l&ccedil;&uuml;de bağımsız ve kendi kaderlerini belirleme hakkına sahip şahıslar oldukları şeklindedir. Şimdi ise Kutsal Kitap&rsquo;ta yazılanlara bakıldığında, kadın kocasına, sanki k&ouml;lenin sahibine veya halkın sultanına hitap ettiği gibi hitap ediyor. On Emir&rsquo;de bir adamın karısı, o adamın inek ve eşek t&uuml;r&uuml;nden mallarının yanında zikrediliyor:</p>\n\n<p>\n	&ldquo;Komşunun evine, karısına, erkek ve kadın k&ouml;lesine, &ouml;k&uuml;z&uuml;ne, eşeğine, hi&ccedil;bir şeyine g&ouml;z dikmeyeceksin.&rdquo; (Eski Ahit, Mısır&rsquo;dan &Ccedil;ıkış 20: 17)</p>\n\n<p>\n	Aynı zamanda koca karısını boşayabiliyordu ama kadın boşanmayı isteyemiyordu. Kadının gayrimeşru ilişkisinin ve ihanetinin ağır cezaları vardı ama kocanın ihaneti sadece başka bir erkeğin hakkını &ccedil;iğnediğinde, yani kocası olan bir kadınla gayrimeşru ilişki kurduğunda cezalandırılıyordu. Erkek, kendi kızlarını, kendi k&ouml;leleri gibi satabiliyordu. Karı-kocanın &ccedil;ocuğu olmadığında sorunun kadında olduğu d&uuml;ş&uuml;n&uuml;l&uuml;yordu. &Ouml;zetle kadınların hukuk&icirc; ve toplumsal vaziyeti, bağımlı ve ikinci sınıf varlık durumundaydı. Yahudi kavminin dualarından biri şuydu: &ldquo;Allah&rsquo;ım, beni kadın olarak yaratmadığın i&ccedil;in sana ş&uuml;krediyorum.&rdquo; (Van Nieuwenhuijze 1985: 135-140)</p>\n\n<p>\n	Hıristiyanlık&rsquo;ta y&uuml;zyıllar boyunca Hıristiyan yazarlar ve ilahiyat&ccedil;ılar da Eski Ahit&rsquo;teki Havva&rsquo;nın yaratılış hik&acirc;yesine &ccedil;ok &ouml;nem verdiler. Eğer Havva hik&acirc;yesi, d&uuml;nyaya iniş hik&acirc;yesiyle birleştirilecek olursa kadınların akl&icirc; ve ahlak&icirc; d&uuml;zeylerinin yapı itibarıyla erkeklerden daha y&uuml;ksekte olduğuna dair ş&uuml;phesiz ink&acirc;r edilemez deliller ortaya &ccedil;ıkacaktır. Tarih boyunca Hıristiyanlık, kadın karşıtı geleneğini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de Havva&rsquo;nın yaratılış ve d&uuml;nyaya iniş hik&acirc;yesinin arkasına saklamıştır. &Ouml;zellikle de yakın zamana değin bu iki hik&acirc;yenin efsanev&icirc; telakki edilmediği, geri d&ouml;n&uuml;şs&uuml;z ve ş&uuml;phe g&ouml;t&uuml;rmeyen tarih&icirc; bir ger&ccedil;ek kabul edildiği noktasına dikkat edilmelidir. Hem meşhur ruh bilimcilerden, hem de ciddi Kutsal Kitap araştırmacılarından olan Reik ş&ouml;yle diyor: &ldquo;Havva&rsquo;nın doğumuyla ilgili Kutsal Kitap&rsquo;ta yer alan hik&acirc;ye, tarihin en b&uuml;y&uuml;k hilesi ve kandırmacasıdır.&rdquo; (Reik 1965: 124)</p>\n\n<p>\n	Batı k&uuml;lt&uuml;r&uuml;nde k&ouml;k&uuml; hem Yunanlıların derin kadın d&uuml;şmanlığına (Aristo&rsquo;nun kadınlarla ilgili yargısını hatırlayalım) ve hem de Eski Ahit&rsquo;e uzanan kadın d&uuml;şmanı akımlar, Yeni Ahit&rsquo;te de a&ccedil;ık&ccedil;a devam etmiştir. Yeni Ahit&rsquo;te devam etmesi de kadın d&uuml;şmanı akımların g&uuml;&ccedil;lenmesine yardım etmiştir. &Ccedil;&uuml;nk&uuml; Yeni Ahit&rsquo;in Hıristiyanlar i&ccedil;in Eski Ahit&rsquo;ten daha &ouml;nemli olduğunu s&ouml;ylemeye gerek bile yoktur. Elbette Yeni Ahit&rsquo;in b&ouml;l&uuml;mleri arasında en fazla kadın d&uuml;şmanlığı, Pavlos&rsquo;un Mektupları&rsquo;nda g&ouml;ze &ccedil;arpmaktadır. Aziz Pavlos yoğun bir şekilde hem toplum d&uuml;zeyinde ve hem de Hıristiyanlığın doğduğu d&ouml;nemdeki Hıristiyan topluluğu d&uuml;zeyinde d&uuml;zen ve tertiple ilgiliydi. Onun i&ccedil;in, kadınların Hıristiyan topluluklarında h&acirc;kim ve &uuml;st&uuml;n bir konuma sahip olmamaları &ccedil;ok &ouml;nemliydi. Ortalık yerde konuşmamalı, başlarını &ouml;rt&uuml;l&uuml; tutmalıydılar. &Ccedil;&uuml;nk&uuml; bunlar, Hıristiyanlık adıyla ortaya &ccedil;ıkan yeni dinin, k&ouml;t&uuml; bir isim edinmesini, hay&acirc;sızlıkla anılmasını ve başkalarının alaylarına maruz kalmasını engelliyordu. &Ccedil;&uuml;nk&uuml; bir de Hıristiyanlık d&uuml;şmanları, yeni ortaya &ccedil;ıkan Hıristiyanları ahlaki fesat ve kadınlara d&uuml;şk&uuml;nl&uuml;kle itham ediyorlardı. Bu y&uuml;zden Aziz Pavlos tekrar tekrar meşru ve sahih cinsel davranışlar &uuml;zerinde duruyor ve kadınların topluluklarda &ouml;n sıralarda oturmamalarını, erkeklerin arkalarında olmalarını s&ouml;yl&uuml;yordu. Doğal olarak kendi d&uuml;ş&uuml;ncelerini ve fiillerini, ortaya &ccedil;ıkan Hıristiyan toplumuna ki i&ccedil;lerinden bir&ccedil;oğu Hz. İsa&rsquo;nın nasıl davrandığını ve amel ettiğini hatırlıyordu, a&ccedil;ıklayabilmeliydi. Bu y&uuml;zden din&icirc; tefsire ve a&ccedil;ıklamaya y&ouml;neldi. Bu a&ccedil;ıklamalar 1. Korintliler&rsquo;de (11: 3-16) ge&ccedil;mektedir. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Ama şunu da bilmenizi isterim: Her erkeğin başı Mesih, kadının başı erkek, Mesih&rsquo;in başı da Tanrı&rsquo;dır&hellip; Erkek başını &ouml;rtmemeli; o, Tanrı&rsquo;nın benzeri ve y&uuml;celiğidir. Kadın da erkeğin y&uuml;celiğidir. &Ccedil;&uuml;nk&uuml; erkek kadından değil, kadın erkekten yaratıldı.&rdquo;</p>\n\n<p>\n	Pavlos burada kendi g&ouml;r&uuml;şlerini, onun zamanında makbul ve rayi&ccedil; bir tefsir olan, Yaratılış b&ouml;l&uuml;m&uuml;n&uuml;n tefsirine dayandırıyor. Aziz Pavlos&rsquo;un 1. Timoteus&rsquo;a mektubunda (2: 11-15) da ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Kadın s&uuml;k&ucirc;net ve tam bir uysallık i&ccedil;inde &ouml;ğrensin. Kadının &ouml;ğretmesine, erkeğe egemen olmasına izin vermiyorum; sakin olsun. &Ccedil;&uuml;nk&uuml; &ouml;nce &Acirc;dem, sonra Havva yaratıldı; aldatılan da &Acirc;dem değildi, kadın aldatılıp su&ccedil; işledi.&rdquo;&hellip;</p>\n\n<p>\n	Pavlos&rsquo;un Efeslilere mektubunda da kadınların aile yaşamındaki konumları a&ccedil;ık&ccedil;a g&ouml;sterilmiştir:</p>\n\n<p>\n	&ldquo;Kilise Mesih&rsquo;e bağımlı olduğu gibi, kadınlar da her durumda kocalarına bağımlı olsunlar.&rdquo; (5: 24)</p>\n\n<p>\n	Bu t&uuml;r s&ouml;zler, Allah&rsquo;ın ilham ettiği s&ouml;zler olarak d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml; ve kimse onları yazıldığı ortamın kendine has toplumsal ve k&uuml;lt&uuml;rel muhiti &ccedil;er&ccedil;evesinde değerlendirmediği i&ccedil;in, yani onları &ouml;zel bir zamana ve mek&acirc;na tabi değil, genel h&uuml;k&uuml;mler olarak g&ouml;rd&uuml;kleri i&ccedil;in Batı&rsquo;daki kadınların toplumsal ve hukuk&icirc; vaziyeti &uuml;zerinde b&uuml;y&uuml;k bir etki bırakmıştır. Bu y&uuml;zden ger&ccedil;eklik (fact) y&ouml;n&uuml; olan bir şey, kurala (norm) ve değere (value) d&ouml;n&uuml;şt&uuml;. Yani kadınlar &ouml;nceden aşağıda oldukları i&ccedil;in yine aşağıda olmaları gerektiği neticesine varıldı ve onların aşağıda olması da değer barındırmaktadır. (Van Nieuwenhuijze 1985: 140-141)</p>\n\n<h3>\n	Kur&rsquo;an&rsquo;da ve Kutsal Kitap&rsquo;taki İki Hik&acirc;yenin Karşılaştırılması</h3>\n\n<p>\n	Kur&rsquo;an&rsquo;da ve Kutsal Kitap&rsquo;ta d&uuml;nyaya iniş hakkındaki iki hik&acirc;yenin ortak noktaları, ihtilaflarından olduk&ccedil;a azdır. İki hik&acirc;yede de &Acirc;dem ve eşi cennette bulunuyorlar, Allah onları b&uuml;t&uuml;n cennet nimetlerinden faydalanmaları i&ccedil;in teşvik ediyor, sadece tadına bakılması veya yaklaşılması veya meyvesinden faydalanılması yasak olan bir ağa&ccedil; dışında. Kutsal Kitap&rsquo;ta yılan, Kur&rsquo;an&rsquo;da Şeytan, cennette vesvese veren unsurdur. İki hik&acirc;yede de yasak ağacın meyvesinden tatmak d&uuml;nyaya iniş sebebi oluyor.</p>\n\n<p>\n	İki hik&acirc;yedeki ihtilaf tam olarak Havva&rsquo;nın d&uuml;nyaya inişteki rol&uuml;nde başlıyor. Kur&rsquo;an &Acirc;dem ve Havva&rsquo;nın birlikte kandırıldığını s&ouml;ylemekle kalmıyor</p>\n\n<p>\n	&ldquo;Ey &Acirc;demoğulları, Şeytan, ananızı, babanızı cennetten &ccedil;ıkardığı ve avret yerlerini onlara g&ouml;stermek i&ccedil;in b&uuml;r&uuml;nd&uuml;kleri elbiseyi sıyırıp &uuml;stlerinden attığı gibi sakın sizi de bir derde uğratmasın.&rdquo; (A&rsquo;raf/27)</p>\n\n<p>\n	iki yerde de olanca a&ccedil;ıklığıyla kandırılmanın &Acirc;dem&rsquo;den başladığını ifade ediyor, Havva&rsquo;dan değil:</p>\n\n<p>\n	&ldquo;Şeytan, ona vesvese verdi de ey &Acirc;dem dedi, sana ebedilik ağacını ve zeval bulmayacak devleti g&ouml;stereyim mi?... Ve &Acirc;dem, Rabbinin emrine karşı geldi de umduğundan mahrum oldu.&rdquo; (Ta-Ha/120-121)</p>\n\n<p>\n	Yine başka bir ayette ş&ouml;yle okuyoruz:</p>\n\n<p>\n	&ldquo;Andolsun, biz bundan &ouml;nce &Acirc;dem&rsquo;e ahid vermiştik, fakat o, unuttu. Biz onda bir kararlılık bulmadık.&rdquo; (Ta-Ha/115)</p>\n\n<p>\n	Bu y&uuml;zden bu hatadan t&ouml;vbeyi de &Acirc;dem&rsquo;e bağlıyor:</p>\n\n<p>\n	&ldquo;&Acirc;dem, Rabbinden bazı s&ouml;zler belledi de Allah t&ouml;vbesini kabul etti.&rdquo; (Bakara/37)</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın bu bakış a&ccedil;ısı Yeni Ahit&rsquo;te tamamen ve a&ccedil;ık&ccedil;a farklıdır:</p>\n\n<p>\n	&ldquo;Aldatılan da &Acirc;dem değildi, kadın aldatılıp su&ccedil; işledi.&rdquo; (1. Timoteos 2: 13)</p>\n\n<p>\n	&ldquo;Aziz Pavlos&rsquo;un bu s&ouml;zleri o kadar ciddiye alındı ki Kilise&rsquo;deki pederler şu sonuca vardılar: &ldquo;Yılan Havva&rsquo;nın yılanı ve Havva &Acirc;dem&rsquo;in yılanıydı.&rdquo; Bu &ouml;ğretiyi daha a&ccedil;ık da beyan ediyorlardı: Yılan Havva&rsquo;nın şeytanı ve Havva &Acirc;dem&rsquo;in şeytanıydı.&rdquo; (Bach 1999: 257)</p>\n\n<p>\n	Kur&rsquo;an, şeytanın vesvesesinden bahsettiğinde &Acirc;dem ve Havva&rsquo;nın ikisini de kapsayan ikil (dual) zamir kullanıyor. Bakara suresinin 36. ayetinde ve A&rsquo;raf suresinin 20, 22 ve 27. ayetlerinde de &Acirc;dem ve Havva&rsquo;nın beraber kandırıldığını ifade ediyor. Kur&rsquo;an, kadının erkeği g&uuml;naha zorlayan g&uuml;nah etkeni, fitne sebebi ve şeytanın işbirlik&ccedil;isi olduğunu &ouml;ğretmiyor ama Kutsal Kitabın hik&acirc;yesinden bunların hepsini &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Diğer bir fark Havva&rsquo;nın yaratılışında ortaya &ccedil;ıkıyor. Eski Ahit başka bir yerde insanın Allah eliyle erkek ve dişi olarak yaratıldığından bahsetmesine rağmen Havva&rsquo;nın yaratılış hik&acirc;yesinde &ouml;nceki g&ouml;r&uuml;şe r&uuml;cu ediyor ve &Acirc;dem&rsquo;i Havva&rsquo;nın yaratılışındaki maddi kaynak olarak tanıtıyor. &Uuml;stelik Havva en başta &Acirc;dem&rsquo;in yardımcısı olarak ve onun i&ccedil;in yaratıldığından, bir t&uuml;r ikincil ve bağımlı varlık &ouml;zelliğine sahiptir. Kur&rsquo;an&rsquo;da da &Acirc;dem&rsquo;in eşinin &Acirc;dem&rsquo;den yaratıldığına değinildiyse de onun &Acirc;dem&rsquo;e g&ouml;re ikincil konumda olduğuna dair hi&ccedil;bir işaret yoktur. (Fazlu&rsquo;r-Rahman 1980: 2. B&ouml;l&uuml;m)</p>\n\n<p>\n	Eski Ahit&rsquo;in hik&acirc;yesinde Allah &Acirc;dem&rsquo;i, yasak meyveyi yedikten sonra uyarıyor ve &Acirc;dem bu itaatsizliğin taksirini eşi Havva&rsquo;ya y&uuml;kl&uuml;yor ve Havva da uyarı sırasında taksiri, yoldan &ccedil;ıkaran yılanın &uuml;zerine atıyor. Oysa Kur&rsquo;an&rsquo;da, Allah &Acirc;dem ve Havva&rsquo;yı uyardıktan hemen sonra onlar su&ccedil;u &uuml;zerlerinden atmaya &ccedil;alışmadan direk ş&ouml;yle diyorlar:</p>\n\n<p>\n	&ldquo;Her ikisi de Rabbimiz dedi, kendimize zulmettik biz, bizi yarlıgamazsan, bize acımazsan ziyank&acirc;rlardan oluruz.&rdquo; (A&rsquo;raf/23)</p>\n\n<p>\n	Yani taksirlerinden dolayı &ouml;z&uuml;r diliyorlar. Eski Ahit&rsquo;te &Acirc;dem ve Havva kusurlarını kabul etmiyorlar ve &ouml;z&uuml;r de dilemiyorlar, sadece &ccedil;ıplaklıklarından &ouml;t&uuml;r&uuml; utan&ccedil; duyuyorlar.</p>\n\n<p>\n	Eski Ahit&rsquo;e g&ouml;re Havva&rsquo;nın hilesinin cezası sancılı bir doğum, eşe karşı isteklilik, s&uuml;rekli ona tabi olmak ve onun tasallutu altında bulunmaktır. &Acirc;dem&rsquo;in cezası ise toprağın onun y&uuml;z&uuml;nden lanetlenmesi ve &ouml;m&uuml;r boyunca topraktan zahmetle beslenmektir. Bu hik&acirc;yede Allah, &Acirc;dem ve Havva&rsquo;yı, hayat ağacından yerler de &ouml;l&uuml;ms&uuml;z olurlar diye cennetten &ccedil;ıkarıyor ama Kur&rsquo;an&rsquo;da d&uuml;nyaya iniş sebebinin &Acirc;dem&rsquo;e hitapla Allah&rsquo;ın buyruğundan &ccedil;ıkmak ve şeytanın ayartmasına uymak olduğu s&ouml;yleniyor. Aslında d&uuml;nyaya iniş hik&acirc;yesinin kahramanı ve ana mihveri Kutsal Kitap&rsquo;ta Havva, Kur&rsquo;an&rsquo;da &Acirc;dem&rsquo;dir.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da d&uuml;nyaya iniş hadisesi anlatıldıktan sonra &uuml;mit verici ve m&uuml;jdeli tabirler g&ouml;r&uuml;l&uuml;yor, &uuml;stelik &Acirc;dem bağışlanıyor. &Acirc;dem&rsquo;in nesli de, ilahi hidayete uymaları halinde kurtuluş &uuml;midine sahip olabilirler.</p>\n\n<p>\n	&Ouml;zetle Eski Ahit&rsquo;in hik&acirc;yesinde Havva&rsquo;ya karşı olduk&ccedil;a k&ouml;t&uuml;mser bir bakış a&ccedil;ısı vardır. Havva &Acirc;dem&rsquo;in kandırılmasının, sorun yaşamasının, neslinin g&uuml;naha bulaşmasının ve sıkıntıya d&uuml;şmesinin kaynağı olarak tanıtılmıştır. Havva&rsquo;yı &Acirc;dem&rsquo;in v&uuml;cudunun bir par&ccedil;ası saymasına ilaveten, onu hi&ccedil;bir şekilde &Acirc;dem&rsquo;in insanlık d&uuml;zeyine &ndash;ki Allah&rsquo;ın sureti &uuml;zerine yaratılmıştır- denk g&ouml;rm&uuml;yor.</p>\n\n<p>\n	Kur&rsquo;an ise bu konuda Havva&rsquo;dan daha &ccedil;ok &Acirc;dem&rsquo;i kınıyor ve hi&ccedil;bir zaman doğrudan Havva&rsquo;ya işaret etmiyor. D&uuml;nyaya inişe, etkilerine ve neticelerine karşı da daha iyimser bir bakışı var. Kur&rsquo;an&rsquo;a g&ouml;re d&uuml;nyaya iniş, insanın itaatsizliğinden kaynaklanmıştı ve &Acirc;dem&rsquo;le Havva bunu beraber yaptı. Ama bu itaatsizliğin onların nesliyle bir ilgisi yoktur, herkes kendi amelinden sorumludur ve herkes i&ccedil;in kurtuluş &uuml;midi vardır.</p>\n\n<p>\n	Kur&rsquo;an, insan&icirc; kemallerden, salih amelin &ouml;l&ccedil;&uuml;lerinden, ilahi rızayı kazanma şartlarından ve cennete girmekten bahsederken kadın veya erkek olmaktan s&ouml;z etmiyor. Allah&rsquo;ın Kur&rsquo;an&rsquo;da hitabı insanadır ve herkes kendi amellerinden sorumludur (M&uuml;ddessir/38). Kimse daha &ouml;nceden mahk&ucirc;m edilmiyor ve başkasının amelinin y&uuml;k&uuml;n&uuml; omuzlarına almıyor (İsra/15). Bu y&uuml;zden Kur&rsquo;an&rsquo;da kadının d&uuml;zeyi, &ouml;zellikle de yaratılış ve d&uuml;nyaya iniş hik&acirc;yesine bakıldığında, insanlık d&uuml;zeyindedir ve kimse, ilahi rızanın hilafına kendi istek ve iradesiyle yaptığı ameller hari&ccedil;, kınanmamaktadır. Yine bu y&uuml;zden Kur&rsquo;an&rsquo;ın insanın yaratılması ve d&uuml;nyaya inişi hik&acirc;yesinde kadının su&ccedil;landığına dair ve onun erkeğe g&ouml;re daha d&uuml;ş&uuml;k d&uuml;zeyde olduğunu d&uuml;ş&uuml;nd&uuml;recek hi&ccedil;bir dayanak yoktur. (Fazlu&rsquo;r-Rahman 1966: 38-40)</p>\n\n<p>\n	Son s&ouml;z şudur: Kur&rsquo;an&rsquo;da ve Kutsal Kitap&rsquo;taki yaratılış ve d&uuml;nyaya iniş hik&acirc;yesi incelendiğinde, bu iki hik&acirc;ye arasındaki aşik&acirc;r fark hi&ccedil;bir okuyucunun g&ouml;z&uuml;nden ka&ccedil;mamaktadır ve usulen farklı neticelerle de sonu&ccedil;lanmaktadır.Yani Eski Ahit&rsquo;in hik&acirc;yesinde var olan &ndash;daha &ouml;nce değindiğimiz- kadınlara bakış a&ccedil;ısının d&uuml;ş&uuml;nsel ve toplumsal etkilerinin, Kur&rsquo;an&rsquo;ın hik&acirc;yesinde m&uuml;lahaza edilen bakış a&ccedil;ısının d&uuml;ş&uuml;nsel ve toplumsal etkilerinden farklı olması gerekir. Ama son derece şaşırtıcıdır ki Kutsal Kitabın kadınlara bakış a&ccedil;ısının ayak izleri, bazı M&uuml;sl&uuml;man &acirc;limlerin ve m&uuml;tefekkirlerin eserlerinde g&ouml;r&uuml;lmektedir. Bu &acirc;limler, &Acirc;dem ve Havva&rsquo;nın Kur&rsquo;an&rsquo;da yer alan hik&acirc;yesindeki zarif noktaları g&ouml;rmezden gelerek, Kutsal Kitabın kadın hakkındaki tahrif edilmiş hik&acirc;yesini g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelerine kaynak edinmişlerdir. Bu hususta tamamen kendi zamanlarının reva&ccedil;ta olan geleneksel ve toplumsal bakış a&ccedil;ılarının etkisi altında kalmışlardır. İşte bu Kutsal Kitap&rsquo;tan alınmış olan ve kadınları fesat ve ifsat su&ccedil;uyla maddi ve manevi faaliyetlerden mahrum eden ve onları yaşamın dışına iten g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	&Ouml;rnek olarak Gazal&icirc;&rsquo;nin kadın, nik&acirc;h ve &ccedil;ocuk terbiyesiyle ilgili g&ouml;r&uuml;şleri i&ccedil;in meşhur kitabı Kimyayı Saadet&rsquo; e bakılabilir. Bu kitapta Gazal&icirc;, Kur&rsquo;an&rsquo;dan &ccedil;ok rivayetlere dayanmaktadır. Erkekleri şiddetle kadınlardan sakındırmakta ve Allah&rsquo;ın yolundan &ccedil;ıkabilecekleri i&ccedil;in onlarla arkadaşlık etmekten men etmektedir (Gazal&icirc; 1371: c. 1, 372 ve 541). Erkeklerin başına her ne dert, bela ve yokluk geliyorsa kadınlardan geldiğine inanmaktadır (Gazal&icirc; 1351: 285) ve kadın erkeğin kulu olmalıdır ki ger&ccedil;ekte de zaten &ouml;yledir (Gazal&icirc; 1371: c. 1, 316 ve 317). Nik&acirc;hla ilgili b&ouml;l&uuml;mde de kadınlara sadece erkeğin huzurunu sağlayacak, ona &ccedil;ocuk doğuracak, ilmi, ameli ve ibadeti i&ccedil;in ona ortam hazırlayacak bir vesile g&ouml;z&uuml;yle bakmaktadır(a.e. 302-306).</p>\n\n<p>\n	Bu g&ouml;r&uuml;şlerin Kur&rsquo;an metninden &ccedil;ıkarılmadığı ve kesinlikle eleştirilmemiş, incelenmemiş ve Kur&rsquo;an&rsquo;la karşılaştırılmamış rivayetlere dayandığı &ccedil;ok a&ccedil;ıktır. Geleneksel bakış a&ccedil;ısının ve Eski Ahit&rsquo;in d&uuml;nyaya inişle ilgili hik&acirc;yesinin bu ve benzeri g&ouml;r&uuml;şler &uuml;zerindeki kuvvetli etkisi ortadadır. Yine kadının aklının ve dininin eksik olduğuna ve de hilek&acirc;rlığına dair M&uuml;sl&uuml;manların bakış a&ccedil;ıları, yoğun bir bi&ccedil;imde Kutsal Kitabın mirasının tesiri altındadır (Murata 1992: 174, 179, 285, 318, 266-285, 314-316). Bu arada bazıları Gazal&icirc; gibi geleneksel g&ouml;r&uuml;şlere daha fazla değer veriyorlar ve Eski Ahit&rsquo;in hik&acirc;yesini b&uuml;t&uuml;n neticeleri ve gerekleriyle beraber kabul ediyorlar, bazıları da Kur&rsquo;an&rsquo;a dayanarak kadının insan&icirc; konumunu hatırlatmaya &ccedil;alışıyorlar. Elbette M&uuml;sl&uuml;man m&uuml;tefekkirlerin her birinin d&uuml;ş&uuml;nceleri hakkında konuşmak bu makalenin sınırlarını aşan daha fazla bir &ccedil;alışmayı gerektirmektedir.</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p>\n	1-&nbsp; Gazal&icirc;, Ebu Hamit İmam Muhammed (1371), Kimyayı Saadet, H&uuml;seyin Hadivcem &ccedil;alışması, İntişarat-ı İlm&icirc; ve Ferheng&icirc;.</p>\n\n<p>\n	2-&nbsp; ______ (1351), Nasihatu&rsquo;l-Muluk, Celaleddin H&uuml;may&icirc; tashihi, Enc&uuml;men-i Asar-i Mill&icirc;.</p>\n\n<p>\n	3-&nbsp; Kutsal Kitap</p>\n\n<p>\n	4-&nbsp; Hocks, Master (1377), Kamus-i Kitab-ı Mukaddes, Tahran, İntişarat-ı Esatir.</p>\n\n<p>\n	5-&nbsp; Bach, Alice (ed.) (1999), Women in the Hebrew Bible (New York and London: Routledge)</p>\n\n<p>\n	6-&nbsp; Fazlu&rsquo;r-Rahman (1966), Islam, (New York: Holt, Rinehart and Winston)</p>\n\n<p>\n	7-&nbsp; _______ (1980), Major Themes of the Quran, (Chicago: Bibliotheca Islamica)</p>\n\n<p>\n	8-&nbsp; Kimelman, Reuven (1999), &ldquo;The Seduction of Eve and the Exegetical Politics of Gender&rdquo; in Bach, Alice (ed.), Women inthe Hebrew Bible (New York) and London Routledge.</p>\n\n<p>\n	9-&nbsp; Murata Sachiko (1992), The Tao of Islam, (New York: State University of New York Press)</p>\n\n<p>\n	10-&nbsp; Reik, T. (1960), The Creation of Woman, New York.</p>\n\n<p>\n	11-&nbsp; Van Nieuwenhuijze, C.A.O. (1985), The Lifestyles of Islam, (Leiden: E.J. Brill)</p>','Kur’an’ın ve Kutsal Kitabın Kadına Bakış Açılarının Karşılaştırılması','','publish','closed','open','','kuranin-ve-kutsal-kitabin-kadina-bakis-acilarinin-karsilastirilmasi','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3005',0,'post','',0),(3006,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>&Uuml;stat Muhammed Hadi Marifet</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Y&uuml;ce Allah, Kuran-ı Kerim&rsquo;de muhkem ve m&uuml;teşabih ayetler hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bu muazzam kitabı sana indiren O&rsquo;dur. Onun ayetlerinin bir kısmı muhkem olup bunlar Kitabın esasıdır. Ayetlerin bir kısmı ise m&uuml;teşabihtir. Kalplerinde eğrilik olanlar sırf fitne &ccedil;ıkarmak, insanları saptırmak ve kendi arzularına g&ouml;re yorumlamak i&ccedil;in m&uuml;teşabih kısmına tutunup onlarla uğraşır dururlar. H&acirc;lbuki onların hakikatini, ger&ccedil;ek yorumunu Allah&rsquo;tan başkası bilemez. İlimde ileri gidenler: &ldquo;Biz ona olduğu gibi inandık. Hepsi de Rabbimizin katından gelmiştir.&rdquo; derler. Bunları ancak tam akıl sahipleri d&uuml;ş&uuml;n&uuml;p anlar.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bu ayet-i kerimeden Kuran&rsquo;daki bazı ayetlerin m&uuml;teşabih olduğu, farklı anlamlara &ccedil;ekilebileceği ve fitne &ccedil;ıkarmak isteyenlerin bu gibi ayetleri koz olarak kullanmak istedikleri anlaşılmaktadır. Peki, ni&ccedil;in Kuran&rsquo;da m&uuml;teşabih ayetler bulunmaktadır, bu ayetler hangileridir ve &ouml;zellikleri nelerden ibarettir?</p>\n\n<p>\n	Bu ve benzeri sorulara iyice cevap verebilmek i&ccedil;in &ouml;ncelikle muhkem ve m&uuml;teşabihin tanımını yapmak zorundayız.</p>\n\n<p>\n	<strong>İhkam ve Teşbihin Tanımı</strong></p>\n\n<p>\n	İhkam kavramı Kuran-ı Kerim&rsquo;de &uuml;&ccedil; anlamda kullanılmıştır:</p>\n\n<p>\n	1- Hi&ccedil;bir kuşku ve ş&uuml;pheye yer vermeyecek şekilde a&ccedil;ık ve net olan her s&ouml;z ve davranış.</p>\n\n<p>\n	2- Şeriatın sabit h&uuml;k&uuml;mleri. Bunun karşıtında ise nehsedilmiş, yani y&uuml;r&uuml;rl&uuml;kten kaldırılmış h&uuml;k&uuml;mler bulunmaktadır.</p>\n\n<p>\n	3- S&ouml;zde ve davranışta g&uuml;venilir olmak, sağlam esaslara dayanmak. Nitekim bu anlamda Hud suresinde ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Bu &ouml;yle bir kitaptır ki ayetleri en kesin delillerle desteklenmiş, sonra da g&uuml;zelce a&ccedil;ıklanmış, tam h&uuml;k&uuml;m ve hikmet sahibi, her şeyden haberdar olan (hak&icirc;m ve hab&icirc;r) tarafından g&ouml;nderilmiştir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; anlamında kullanılan ihkam kavramı t&uuml;m kuran i&ccedil;in ge&ccedil;erlidir. İkinci anlam mensuh olmayan ayetler i&ccedil;in ge&ccedil;erlidir ve birinci anlam ise m&uuml;teşabih olmayan muhkem ayetler i&ccedil;in ge&ccedil;erlidir. Şimdi konumuz olan birinci anlamı inceleyelim:</p>\n\n<p>\n	&ldquo;Hekeme&rdquo; maddesinin temeli, bir şeyin kendisini ifsad eden, b&ouml;len ya da bozan şeyleri engelleyici bir durumda olmasını ifade eder. &ldquo;İhkam ve tahkim&rdquo; (sağlamlaştırma), karar verme ve yargı anlamına gelen &ldquo;h&uuml;k&uuml;m&rdquo;, tam bilgi, kesin ve yararlı ilim demek olan &ldquo;hikmet&rdquo; ve atın dizgini anlamında kullanılan &ldquo;hekmet&rdquo; kelimeleri buradan gelir. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu k&ouml;kten t&uuml;reyen kelimelerin tamamında &ouml;nleyicilik ve sağlamlık anlamı esas alınmıştır. Ş&ouml;yle de denilmiştir: Bu k&ouml;k, yapıcılık ve ıslahat&ccedil;ılık anlamı ile beraber engelleme anlamına del&acirc;let eder.</p>\n\n<p>\n	M&uuml;teşabih kelimesinin t&uuml;rediği teşbih kelimesi ise Kuran-ı Kerim&rsquo;de iki anlamda kullanılmıştır:</p>\n\n<p>\n	<strong>1- Benzer ve aynı olma:</strong></p>\n\n<p>\n	&ldquo;Allah, s&ouml;z&uuml;n en g&uuml;zelini; ayetleri, (g&uuml;zellikte) birbirine benzeyen ve (h&uuml;k&uuml;mleri, &ouml;ğ&uuml;tleri, kıssaları) tekrarlanan bir kitap olarak indirmiştir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>2- Kuşkulu olmak ve ş&uuml;phe uyandırmak:</strong> Maksat ve davranışın kesin olmayıp, &ccedil;eşitli ihtimallere binaen kuşkular uyanıp, asıl maksat m&uuml;phem olursa teşbih ger&ccedil;ekleşmiş demektir. Kuran&rsquo;da bu manada ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;(Ey Musa!) Bizim i&ccedil;in, Rabbine dua et de onun nasıl bir sığır olduğunu bize a&ccedil;ıklasın, nasıl bir inek keseceğimizi (teşabehe aleyna) anlayamadık.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Konumuz olan teşbih bu anlamlardan ikincisi olarak karşımıza &ccedil;ıkmaktadır.</p>\n\n<p>\n	Teşabuh ism-i masdar olan &ldquo;şibh&rdquo; k&ouml;k&uuml;nden t&uuml;remiş olsa, benzer ve aynı anlamına gelir, ama eğer masdar olan &ldquo;şebeh&rdquo; k&ouml;k&uuml;nden t&uuml;rediğini kabul edersek o zaman benzer anlamına gelir ki bu benzerlik kuşku uyandırmaktadır. &Ccedil;&uuml;nk&uuml; ger&ccedil;eğin &uuml;st&uuml; &ouml;rt&uuml;lm&uuml;ş, hakla batıl birbirine karışmıştır, bu y&uuml;zden hak bir s&ouml;z yahut davranış batıl olarak g&ouml;z&uuml;kmektedir.</p>\n\n<p>\n	Buraya kadar a&ccedil;ıkladığımız m&uuml;teşabih kavramının s&ouml;zl&uuml;k anlamıydı, deyimsel anlamı hakkında ise şu tanımlar yapılmıştır: &ldquo;Zahiri ger&ccedil;ek manasını yansıtmayan şey.&rdquo; S&ouml;z veya davranışın yetersizliği, işin ger&ccedil;eğinin ortaya &ccedil;ıkmasını engellemiştir,yani işin hakikati a&ccedil;ık ve net değildir. Ama bu tanımın kendisi de yetersizdir; &ccedil;&uuml;nk&uuml; bu tanım m&uuml;phemleri de kapsamaktadır.</p>\n\n<p>\n	Bu y&uuml;zden Rağıb İsfahani &ldquo;m&uuml;teşabih&rdquo; kelimesinin kavramsal tanımını daha g&uuml;zel yapmıştır: &ldquo;Kuran&rsquo;ın m&uuml;teşabihatı başka şeylere benzediği i&ccedil;in tefsiri zor yapılan ayetlerdir; Kuran i&ccedil;in başka şeylerden maksat yoldan &ccedil;ıkmışlık ve dal&acirc;letten &ouml;te bir şey değildir, &ldquo;Artık haktan sonra sapıklıktan başka ne kalır.&rdquo; &Ouml;yleyse il&acirc;h&icirc; kel&acirc;mın (Kuran&rsquo;ın) ayetleri hakkın dışında bir g&ouml;r&uuml;n&uuml;m sergileyip batıla benzediği zaman onlara m&uuml;teşabihat denilir.</p>\n\n<p>\n	Bunun i&ccedil;in &ldquo;teşbih&rdquo; (benzerlik) s&ouml;z veya davranışa bir ipham perdesi &ccedil;ekmenin yanı sıra ş&uuml;pheye de yol a&ccedil;maktadır. Dolayısıyla her m&uuml;teşabih ayetin hem iphamını (kapalılığını) bertaraf edecek bir tefsire, hem de ş&uuml;pheyi giderecek bir tevile ihtiya&ccedil; vardır; &ccedil;&uuml;nk&uuml; tevil iphamı kaldırmanın yanı sıra ş&uuml;pheyi de gideren bir tefsir &ccedil;eşididir. &Ouml;yleyse tevil tefsire oranla mutlak bir &ouml;zelliğe sahip bulunmaktadır. Tevilin olduğu yerde tefsir de vardır; tefsir iphamlar ile ilgilidir, bu kapalılıklar hem muhkem hem de m&uuml;teşabih ayetlerde bulunmaktadır. Tevil ise yalnızca m&uuml;teşabih ayetlere mahsustur; &ccedil;&uuml;nk&uuml; bunlarda hem ipham hem de ş&uuml;pheye neden olan benzerlik (teşbih) vardır.</p>\n\n<p>\n	<strong>Asl&icirc; ve Araz&icirc; Teşbih</strong></p>\n\n<p>\n	Kuran-ı Kerim&rsquo;de teşabuh, aslında iki şekildedir; asl&icirc; ve arazi.</p>\n\n<p>\n	Asl&icirc; Teşbih: L&acirc;fzın anlam ve i&ccedil;eriğini dinleyiciye ulaştırmakta yetersiz kalmasından kaynaklanan doğal teşbihtir. Arap dili ve edebiyatındaki s&ouml;zc&uuml;k ve kavramların &ccedil;oğu kısa ve y&uuml;zeysel olan anlamlar i&ccedil;in m&uuml;nasiptir, geniş ve derin olan anlam ve i&ccedil;erikleri olduğu gibi muhataba ulaştırma kapasitesine haiz bulunmamaktadır. Bir yandan Kuran&rsquo;ın Arapların s&ouml;zc&uuml;k ve ifadeleri ile konuşma &uuml;sl&ucirc;bunun kullanması gerekiyordu; nitekim buyuruyor:</p>\n\n<p>\n	&ldquo;Doğrusu biz d&uuml;ş&uuml;n&uuml;p anlamanız i&ccedil;in onu Arap&ccedil;a bir Kuran olarak indirdik.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Diğer yandan &uuml;st&uuml;n ve derin olan anlam ve i&ccedil;eriği dinleyiciye ulaştırmak i&ccedil;in Arapların da yabancısı olduğu kinaye, mecaz ve istiare gibi sanatları aşağıdaki ayette olduğu gibi kullanması gerekiyordu. Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Savaşta onları siz &ouml;ld&uuml;rmediniz, fakat Allah onları &ouml;ld&uuml;rd&uuml;. Oku attığın zaman da sen atmadın, Allah oku attı.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu ayette insanoğlunun na&ccedil;iz g&uuml;c&uuml;ne işaret edilmiştir. İnsanoğlu kendi iradesiyle yaptığı işlerinde bile acizdir; &ccedil;&uuml;nk&uuml; yaptıkları Allah&rsquo;ın izniyle hareket eden ve işinin ger&ccedil;ekleşmesinde etkili olan bir takım fakt&ouml;rlere bağlıdır. O d&ouml;nem Araplarının bunu anlaması &ccedil;ok zordu. Bu y&uuml;zden bu ifadelerden cebr ve zorunluluk &ccedil;ıkaranlar olmuştur. Y&uuml;ce Allah başka bir ayette buyuruyor ki:</p>\n\n<p>\n	&ldquo;Ey inananlar! Hayat verecek şeylere sizi &ccedil;ağırdığı zaman, Allah ve Resul&uuml;ne uyun. Ve bilin ki, Allah kişi ile onun kalbi arasına girer ve siz mutlaka onun huzurunda toplanacaksınız. &ldquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Dikkat edilirse bu ayette Allah&rsquo;ın insan ile kalbi arasına girmesi s&ouml;z konusu edilmiştir. Bu ifade şer&rsquo;i emir ve yasaklara uymayanlar i&ccedil;in de bir tehdit niteliği taşımaktadır. Allah&rsquo;ın insan ile kalbi arasına girmesinden maksat nedir? Ebu Hasan Eş&rsquo;ar&icirc; ve onun ekol&uuml;ne tabi olanlar bu ayetin hayatta cebirin h&acirc;kim olduğuna ve iman ile k&uuml;fr&uuml;n irad&icirc; ve isteğe bağlı olmadığına del&acirc;let ettiği şeklinde yorumlayıp ş&ouml;yle demişlerdir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın k&acirc;fir olarak kalmasını irade ettiği kimse, eğer m&uuml;min olmak ve iman getirmek isterse Allah buna engel olur; aynı şekilde Allah&rsquo;ın m&uuml;min olarak kalmasını istediği bir kimse h&uuml;r iradesiyle k&uuml;fr&uuml; se&ccedil;meye kalkışırsa, Allah bu kimseye de engel olur.&rdquo;</p>\n\n<p>\n	Eşaire mezhebinin &ouml;nde gelenlerinden olan Fahr-u Razi bu anlamı teyit ederek diyor ki: &ldquo;Bu ayet cebri kabul etmeyen Mutezilenin iddialarının aksini belirtmiştir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Oysa ayet başka bir şey s&ouml;ylemekte ve insanların dikkatini ink&acirc;rı m&uuml;mk&uuml;n olmayan bir hakikate &ccedil;ekmektedir. Bu ayet ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Ger&ccedil;ek hayat, insan şer&rsquo;i kanun ve kurallara boyun eğdiğinde elde edilir, ancak bu durumda insan ger&ccedil;ekten yaşadığını ve hayatta olduğunu hisseder. Herkes kendi hakkını riayet edip başkalarının hak ve hukukuna tecav&uuml;z etmediği zaman hayat ger&ccedil;ek anlamda tahakkuk bulur. Dini kanun ve prensiplerin h&acirc;kim olduğu ve herkesin başkalarının hakkına riayet ettiği ve sınırını aşmadığı bir toplum huzur i&ccedil;inde yaşar. B&ouml;ylece insanlar Kurani anlamda ihya edici olan hayatı yakalar. Şeriat sayesinde insan, kendi insan&icirc; ve hakik&icirc; kimliğini derk eder, bu vesileyle insanlık topluma h&acirc;kim olur. Baş kaldıran ve asi olan insanın, yırtıcı hayvanlar gibi aşağılık ve iğren&ccedil; istekleri uğruna yaşaması m&uuml;mk&uuml;nd&uuml;r. B&ouml;yle bir toplumda insaniyet unutulmuşluğa terk edilir, insan da kendisine ve kimliğine karşı yabancılaşır. Bu gibi insanların karşılaştıkları en b&uuml;y&uuml;k musibet işte budur; kendini unutmak ve insanlığından gafil olmak. İnsan kendi eliyle kendi &ouml;z benliğinden ve mahiyetinden uzaklaşıp hayvanlar &acirc;lemine doğru yol alabilir. İşte bu anda ayeti kerimede dile getirilen şu hakikat ger&ccedil;ekleşir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı unutan ve bu y&uuml;zden Allah&rsquo;ın da kendilerine kendilerini unutturduğu kimseler gibi olmayın.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Başka bir ayette buyuruyor:</p>\n\n<p>\n	&ldquo;Yine O&rsquo;na iman etmedikleri ilk durumdaki gibi onların g&ouml;n&uuml;llerini ve g&ouml;zlerini ters &ccedil;eviririz.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Genellikle mebde, mead, insanın kudret ve iradesi, &acirc;lemdeki tasarrufu, yaratılış ayetleri, m&uuml;kellefiyetin nedenleri, Allah&rsquo;ın sıfatları ve benzeri konuları ele alan ayetler m&uuml;teşabih ayetler sayılmaktadır; zira bu husustaki manalar olduk&ccedil;a ulv&icirc;, derin ve geniştir. Ancak bu manaları ve i&ccedil;eriği dillendiren l&acirc;fızlar ve s&ouml;zc&uuml;kler yetersiz ve eksiktir.</p>\n\n<p>\n	Allah&rsquo;ın iradesi ve ilmi, emanet, hilafet, yerin ve g&ouml;klerin insanın emrine musahhar kılınması, izin, hidayet ve dal&acirc;letle ilgili ayetler m&uuml;teşabih g&ouml;r&uuml;nmektedir. Bu y&uuml;zden sahih ve dayanağı bulunan bir tevile ihtiya&ccedil; duymaktadırlar.</p>\n\n<p>\n	Araz&icirc; Teşbih: İslam&rsquo;ın ilk yıllarında m&uuml;teşabih olmayan ve M&uuml;sl&uuml;manların ihl&acirc;s ile karşılayıp sağlıklı bir şekilde algıladıkları mana ve maksatları herkes tarafından bilinen ve ş&uuml;pheye mahal bırakmayan ayetler de olmuştur.</p>\n\n<p>\n	Bu kısımdan olan ayetler işin başında rahatlıkla anlaşılıyordu ve hi&ccedil;bir teşbih s&ouml;z konusu değildi, fakat daha sonra felsefi ve kelami tartışmaların oluşması ve bazı felsefi konuların Yunan&rsquo;dan İslam diyarına gelip yayılması bir&ccedil;ok ayet &uuml;zerine ipham perdesi &ccedil;ekmiştir. D&uuml;ne kadar muhkem olan ayetler bug&uuml;n m&uuml;teşabih ayetler z&uuml;mresinde sayılmaya başladı. Bazı kelamcıların ve tartışma ehlinin yersiz taassupları herkes tarafından rahatlıkla derk edilen ayetlerin m&uuml;teşabih bir g&ouml;r&uuml;n&uuml;m kazanmalarına neden oldu. Aşağıdaki ayeti buna &ouml;rnek olarak verebiliriz, y&uuml;ce Allah ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Y&uuml;zler vardır ki, o g&uuml;n ışıl ışıl parıldayacaktır, Rablerine bakarlar.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Arapların yaygın kullanımında bu ayetlerden Allah&rsquo;ın y&uuml;ce derg&acirc;hına tevecc&uuml;h etmek ve o mek&acirc;na bakmak anlaşılıyordu. Zamahşehri konu hakkında diyor ki: &ldquo;Sevr halkından bir kız &ccedil;ocuğu g&ouml;rd&uuml;m. &Ouml;ğle vakti insanlar istirahat ettiklerinde o dilleniyor ve diyordu ki: &lsquo;Benim k&uuml;&ccedil;&uuml;k g&ouml;zlerim Allah&rsquo;a ve siz halka bakıyor&rsquo; kızın burada kullandığı kelime &ldquo;nezere&rdquo;dir, ayette de aynı kelime kullanılmıştır. Bunun bir yere bakmak ve beklenti i&ccedil;inde olmaktan başka bir anlamı yoktur. Arap&rsquo;ın salim olan tabiatıyla mezk&ucirc;r ayetten anladığı yukarıdaki anlamdan başka bir şey değildir. Neden Eşairi mektebinin kurucusu Ebu&rsquo;l- Hasan Eşari bu ayetin yaygın olan anlamını değiştirip; &ldquo;Allah&rsquo;ın zatını g&ouml;rmek şeklinde&rdquo; yorumlamıştır. O &ldquo;nazar&rdquo; kelimesini; itibari nazar, intizari nazar ve g&ouml;rme nazarı olmak &uuml;zere &uuml;&ccedil; farklı anlamda ele almıştır. İbret alma maksadıyla bir şeye bakmanın kıyamette yeri yoktur. İntizar anlamındaki nazar da &ldquo;ila&rdquo; harfiyle birlikte gelmez, &ouml;rneğin y&uuml;ce Allah buyuruyor:</p>\n\n<p>\n	&ldquo;Ben onlara bir hediye g&ouml;nderip, el&ccedil;ilerin ne haber ile d&ouml;neceklerine bakacağım.&rdquo; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bu ayette nazar intizar anlamında kullanılmıştır. Dolayısıyla Ebu&rsquo;l- Hasan Eşari g&ouml;re,&rdquo; &ldquo;Y&uuml;zler vardır ki, o g&uuml;n ışıl ışıl parıldayacaktır, Rablerine bakarlar.&rdquo; ayetindeki nazar kelimesinden kasıt başka bir şeydir. Ebu&rsquo;l- Hasan Eşari&rsquo;ye soruyoruz &ldquo;rablerinden gelecek sevaba bakarlar&rdquo; diye c&uuml;mleyi kursak nasıl olur? Verdiği cevap şudur: &ldquo;Kuran&rsquo;da b&ouml;yle bir takdim s&ouml;z konusu olmamıştır. Dolayısıyla ayetin zahiriyle yetinmek gerekir. &ldquo;G&ouml;zler onu g&ouml;remez, O ise b&uuml;t&uuml;n g&ouml;zleri g&ouml;r&uuml;r&rdquo; ayeti kerimesinden maksat ahiret g&ouml;z&uuml; olmayıp d&uuml;nya g&ouml;z&uuml;d&uuml;r, k&acirc;firler her iki &acirc;lemde de Allah&rsquo;ı g&ouml;rme lezzetinden mahrumdurlar.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Herhalde Ebu&rsquo;l- Hasan Eşari g&ouml;z dikmek ve beklemek anlamında olan nazar kelimesinin &ldquo;ila&rdquo; ekiyle geleceğini bilmiyordu. Arap şairi diyor ki:</p>\n\n<p>\n	Ben bir fakirin fedak&acirc;r bir zengine &nbsp;&nbsp;&nbsp;&nbsp;&nbsp; baktığı gibi<br />\n	Senin vaat etiklerine bakıyorum.</p>\n\n<p>\n	Serv kabilesinden olan dilenci kızın s&ouml;ylediği, &ldquo;K&uuml;&ccedil;&uuml;k g&ouml;zlerim Allah&rsquo;a ve siz halka bakıyor&rdquo; c&uuml;mlesinde de nazar kelimesi &ldquo;ila&rdquo; &ouml;n ekiyle gelmiştir.</p>\n\n<p>\n	Aynı şekilde, &ldquo;Rahman, Arş&rsquo;a istiva etmiştir&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> ayetindeki istiva kelimesinden kasıt tedbir arşını h&uuml;k&uuml;mranlığı altına almaktır. &ldquo;Arş&rdquo; k&acirc;inatı idare ve tedbir ilmi i&ccedil;in kinaye olarak kullanılmıştır. Yine &ldquo;K&uuml;rs&uuml;&rdquo; kelimesi ilahi h&uuml;k&uuml;mranlık ve saltanat i&ccedil;in kinaye olarak gelmiştir, lakin zahir ile yetinenler bu ayetteki istiva kavramını saltanat tahtına oturmak anlamında almışlardır. B&ouml;yle bir yorumun gereksinimi Allah&rsquo;ın cisim ve mek&acirc;na sahip olduğu d&uuml;ş&uuml;ncesidir, bu t&uuml;r bir yaklaşım da onun kutsiyeti ve ul&ucirc;hiyetiyle bağdaşmaz. O her yerde hazır ve nazır olduğuna g&ouml;re bir mek&acirc;nda nasıl saltanat tahtına kurulabilir.</p>\n\n<p>\n	İbn-i Betute seyahatnamesinde diyor ki: &ldquo;Şam camisine girdim. İbn-i Teymiyye minberin &uuml;st&uuml;ndeydi, Allah&rsquo;ın cisim olduğunu s&ouml;yl&uuml;yordu. O, Allah&rsquo;ın saltanat tahtına oturması hakkında hik&acirc;yeler anlatıyordu. Bir yerde; ben bu minberden indiğim gibi Allah da celal tahtından iniyor, deyip bir iki basamak aşağı indi. Bunu s&ouml;yler s&ouml;ylemez kargaşa &ccedil;ıktı.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	H&acirc;lbuki istiva kelimesi Arap &ouml;rf&uuml;nde h&uuml;k&uuml;m altına almak anlamında kullanılmıştır. Şair diyor ki:</p>\n\n<p>\n	Bişr Irak&rsquo;a istiva etti,<br />\n	Kan d&ouml;kmeden ve kılı&ccedil; kullanmadan.</p>\n\n<p>\n	Aynı şekilde:</p>\n\n<p>\n	&ldquo;Baldırların a&ccedil;ılacağı (Yevme yukşefu &lsquo;an sakin) ve k&acirc;firlerin secdeye &ccedil;ağrılıp da g&ouml;zleri d&uuml;şm&uuml;ş ve kendilerini zillet kaplamış bir h&acirc;lde buna g&uuml;&ccedil; yetiremeyecekleri g&uuml;n&uuml; (Kıyamet g&uuml;n&uuml;n&uuml;) d&uuml;ş&uuml;n. O g&uuml;n, işler g&uuml;&ccedil;leşir ve secdeye davet edilirler, derken g&uuml;&ccedil;leri yetmez&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Ayetinde &ldquo;sage&rdquo; kelimesi işlerin zorluğu, şiddet ve vahametin kinayesi olarak kullanılmıştır. Araplar savaş kızıştığında diyorlardı ki: &ldquo;Ve gametu&rsquo;l-harb alas Sag / Savaş şiddetlenip kızıştı&rdquo; Keşfu Sak bir işe hazırlıklı olmak ve kemeri sıkmak i&ccedil;in kinaye olarak kullanılırdı. Eskiden insanlar bir işi yapmak istediklerinde pa&ccedil;alarını sıvarlardı. Mezk&ucirc;r ayet kıyamet g&uuml;n&uuml;nde işlerin zor olacağını ve k&acirc;firlerin sıkıntılarla baş başa kalacaklarını anlatan bir kinayedir.</p>\n\n<p>\n	Zamahşeri Keşşaf tefsirinde ayeti bu şekilde yorumlamıştır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Lakin Eşariler ve tecess&uuml;m ehli olanlar ayetin zahirini el alıp ş&ouml;yle demişlerdir: &ldquo;Buradaki sak deyiminden kasıt Allah&rsquo;ın pa&ccedil;asıdır. O g&uuml;n sıvanacaktır ve k&acirc;firler secde etmekle emr olunacaklardır ama buna g&uuml;&ccedil; yetiremeyeceklerdir.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>M&uuml;fessirlere G&ouml;re Teşbih</strong></p>\n\n<p>\n	İhk&acirc;m ve teşbih hakkında bir&ccedil;ok tefsir yapılmıştır, bunların &ccedil;oğu karışık, i&ccedil; i&ccedil;e olan ve az bir farkla birbirinden ayrılan yorumlardır. Bazıları bu deyimlerin mısdaklarını g&ouml;sterip m&uuml;teşabihler ile m&uuml;phemleri birbirine karıştırmışlardır. Allame Tabatabai bu konu hakkında kendi tefsirinde 16 yorum ve tanıma yer vermiştir. Bazı m&uuml;fessirler ise bu sayıdan daha fazlasını getirmiştir. Şimdi bunlardan bazılarını getirelim:</p>\n\n<p>\n	İbn-i Abbas&rsquo;tan rivayet edildiğine g&ouml;re diyor ki: &ldquo;De ki: Gelin Rabbinizin size neleri haram kıldığını okuyayım.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> Bunun gibi ayetler muhkemdir, m&uuml;teşabih ayetler ise; başlarında mukatta harfleri olan ayetlerdir.</p>\n\n<p>\n	Bazılarına g&ouml;re; nasıh olan ayetler muhkem ve mensuh olmuş ayetler de m&uuml;teşabihdir.</p>\n\n<p>\n	Muhkem ayetler ahk&acirc;m ayetleridir, bunun dışında kalan ayetler ise m&uuml;teşabihtirler.</p>\n\n<p>\n	Muhkem ayetler ge&ccedil;miş peygamberler ve &uuml;mmetlerinin kıssaları ile ilgili ayetlerdir, m&uuml;teşabih ayetler ise bu ayetlerde var olan iphamlardır.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	M&uuml;teşabih ayetler Allah&rsquo;ın sıfatları ile ilgili olan ayetlerdir.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	M&uuml;teşabih ayetler kıyamet g&uuml;n&uuml;n&uuml;n durumu ve o g&uuml;n&uuml;n sıkıntı ve korkuları ile ilgili olan ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler &ouml;zet olarak gelen ve i&ccedil;inde kapalı noktaların olduğu ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler karmaşık ve net bir şekilde anlaşılması zor mefhumlara haiz bulunan ayetlerdir,muhkem ayetler ise mefhumları a&ccedil;ık ve kanıtları belli olan ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler anlaşılmayan ayetlerdir, muhkem ayetler ise bunun tam aksi anlaşılır ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler, birden fazla ayeti i&ccedil;inde barındıran ayetlerdir, muhkem ayetler ise birden fazla anlamı olmayan ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler, yorumlamaya ve a&ccedil;ıklamaya ihtiya&ccedil; duyan, muhkem ayetler ise yorumlamaya ve a&ccedil;ıklamaya ihtiya&ccedil; duymayan ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler, k&uuml;nh&uuml;ne erişmenin yolu olmayan lakin zahirinde muhkem bir anlamı kasteden ayetlerdir.</p>\n\n<p>\n	Muhkem ayetler, herkesin anlamı hakkında ittifak ettiği, m&uuml;teşabih ayetler ise anlamı ve yorumu hakkında g&ouml;r&uuml;ş birliği olmayan ayetlerdir.</p>\n\n<p>\n	M&uuml;teşabih ayetler tefsiri zor olan, muhkem ayetler ise yorum ve tefsiri kolay olan ayetlerdir.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Muhkem ve m&uuml;teşabih ayetlerin neler olduğu hususunda buraya kadar getirilen g&ouml;r&uuml;şler genellikle eski &acirc;limlerin g&ouml;r&uuml;şleridir. Son zamanlarda m&uuml;teşabih ayetlerin yorumu hakkında olduk&ccedil;a tuhaf ve kabul edilmez iki varsayım daha &ouml;ne s&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Birinci G&ouml;r&uuml;ş: Ayetullah Talakani Kuran hakkında n&uuml;zulden &ouml;nceki durum ve n&uuml;zulden sonraki durum olmak &uuml;zere iki durum g&ouml;z &ouml;n&uuml;nde bulundurmuştur. Kuran nazil olmadan &ouml;nce muhkemdir, indikten sonra ise m&uuml;teşabihtir. Yani Kuran&rsquo;ın iki varlık aşaması vardır, inmeden &ouml;nceki varlık boyutuna tenzil denilmektedir, nazil olduktan sonraki aşaması ise n&uuml;zul aşamasıdır. İnmeden &ouml;nceki aşamada Kuran muhkemdir, değişmez, sabit ve geneldir. Kuran bu aşamada &ldquo;&Uuml;mmu&rsquo;l-kitaptır.&rdquo; Bu aşamada d&uuml;ş&uuml;nce ve algıların &ouml;tesinde olup Arap&ccedil;a değildir, sabit ilkeleri ve değişmez kanunları vardır. Bu, korunmakta olan hikmet ve h&uuml;k&uuml;m dolu muhkem ve ana kitap farklı zaman ve mek&acirc;nlarda, d&uuml;ş&uuml;nce kalıplarında şartlara g&ouml;re &ccedil;eşitli ayetler, kelimeler, c&uuml;mleler ve ayrıntılar şeklinde a&ccedil;ıklanmış ve okunmuştur. Ayrıntılı bir şekilde inen bu ayetler muhkem ve ana kitabın kendisidir, ama kelime ve c&uuml;mleler şeklinde insanlara inerek m&uuml;teşabih olmuşlardır.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Cevap: Ayetullah Talakani&rsquo;nin bu beyanında iki yanlışlık g&ouml;ze &ccedil;arpmaktadır:</p>\n\n<p>\n	1- Ş&uuml;phe uyandıran ve fitne &ccedil;ıkaran teşbih ile benzerlik ve uyum arzeden teşbih birbirine karıştırılmıştır; &ccedil;&uuml;nk&uuml; &Acirc;l-i İmran suresi yedinci ayetinde m&uuml;teşabih ayetler fitne peşinde koşanlar i&ccedil;in bir koz ve bahane olarak nitelendirilmiştir. Allah&rsquo;ın sıfatları, yaratılış ve marifet hakkındaki bazı ayetler bu kabildendir, dar g&ouml;r&uuml;şl&uuml; insanlar bu ayetlerin anlamlarını kolayca idrak edemezler.</p>\n\n<p>\n	2- Kuran&rsquo;ın iki aşamada nazil olduğu varsayımı yani arşi ve ferşi boyutu kendisiyle hi&ccedil;bir irtibatının olmadığı muhkem ve m&uuml;teşabihler konusunda ele alınmıştır. Arap&ccedil;a olan ve Resulullah&rsquo;a (s.a.a) inen bu Kuran, ayetlerinin muhkem ve m&uuml;teşabih olmak &uuml;zere ikiye ayrıldığını s&ouml;ylemektedir. Y&uuml;ce Allah buyuruyor:</p>\n\n<p>\n	&ldquo;Onun (Kuran&rsquo;ın) bazı ayetleri muhkemdir ki, bunlar Kitabın esasıdır. Diğerleri de m&uuml;teş&acirc;bihtir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;n sahibi ni&ccedil;in b&uuml;t&uuml;n Kuran&rsquo;ı ulvi merhalede muhkem ve sufli merhalede ise m&uuml;teşabih olarak varsaymıştır? Peki, insanlar muhkem ayetleri elde etmek i&ccedil;in nasıl ulvi merhaleye ulaşabilirler? &Ouml;te taraftan m&uuml;teşabih ayetlere ehli olmayanların yaklaşması yasaklanmıştır.</p>\n\n<p>\n	İkinci G&ouml;r&uuml;ş: Bu g&ouml;r&uuml;ş kendi ink&acirc;rcı g&ouml;r&uuml;şlerini İslam ile bir sentez şeklinde sunmaya &ccedil;alışan m&uuml;lhit gruplar tarafından ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	İslam dininin genel prensiplerini belirleyen ayetler muhkem ayetlerdir, bu sağlam ve daimi olan prensipler sabit ve değişmez h&uuml;k&uuml;mler mesabesindedirler. Hidayetin delalete, hakkın batıla ve mustazafların m&uuml;stekbirlere galip geleceği gibi hususlar kalıcı hakikatler kategorisinde yer almaktadır. M&uuml;teşabih ayetler ise temel nitelik arz etmeyen ancak temel esaslardan kaynaklanan konuları i&ccedil;ermektedirler. Muhkem ayetler stratejik bir role sahipken, m&uuml;teşabih ayetler de bu stratejinin uygulanmasında taktiksel bir role sahiptir. M&uuml;teşabih ayetler i&ccedil;in zaman i&ccedil;erisinde gabz ve bast, &ccedil;ağa g&ouml;re farklı yorumların yapılması s&ouml;z konusudur. Hatta ahir zamanda bu ayetler değerini yitirip irtica nedeni olarak da g&ouml;sterilebilirler.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Cevap: Bu varsayım şeriatın temel kanun ve kurallarından kaynaklanan teferruatı Kuran&rsquo;ın muhkem ve m&uuml;teşabihi olarak ele almıştır. İslam şeriatının temel kanun ve kuralları değişmez prensiplere sahiptir. Zaman ve mek&acirc;n şartlarının değişmesiyle değişen t&uuml;m ferii h&uuml;k&uuml;mler bu ferii h&uuml;k&uuml;mlerden istinbad edilmektedir. Zaman ve mek&acirc;n şartlarına vakıf olan bir fakih bu temel kurallar &ccedil;er&ccedil;evesinde mevcut siyas&icirc;, iktis&acirc;di toplumsal akım ve gelişmeleri ele alıp değerlendirmeli ve bu kurallar &ccedil;er&ccedil;evesinde bu akımların doğruluğu ve yanlışlığını, fayda ve zararlarını teşhis edip İslami h&uuml;k&uuml;mleri a&ccedil;ıklamalıdır.</p>\n\n<p>\n	Bu gelişme zamanın bir gereğidir ve i&ccedil;tihadın bir sonucudur. Bunun nesh olgusu ile uzaktan yakından bir ilişkisi yoktur; &ccedil;&uuml;nk&uuml; nesh olgusu genel olan ahk&acirc;mda ortaya &ccedil;ıkar. Yoksa ayrıntı ve teferruata değil. Ayrıca bu değişim ve gelişimin Kuran&rsquo;ın temel ahk&acirc;mında yeri yoktur; zira bunlar değişmeyen genel h&uuml;k&uuml;mlerdir. Aslında Kuran&rsquo;da değişebilen h&uuml;k&uuml;mler yoktur, Kuran t&uuml;m i&ccedil;eriğiyle değişmez ve bakidir.</p>\n\n<p>\n	<strong>Kuran&rsquo;da M&uuml;teşabih Ayetlerin Oluş Nedeni</strong></p>\n\n<p>\n	Buraya kadar yapmış olduğumuz, Kuran&rsquo;daki teşabuhun nedenleri ve iki &ccedil;eşit teşabuhun bulunması hususundaki a&ccedil;ıklamalar ile Kuran&rsquo;da ni&ccedil;in m&uuml;teşabih ayetlerin olduğu sorusuna da cevap verilmiş oldu.</p>\n\n<p>\n	M&uuml;teşabih ayetlerin bazıları İslam&rsquo;ın ilk yılarında Arapların yaygın &uuml;slup ve edebiyat anlayışlarına g&ouml;re mefhumları a&ccedil;ık olan ve sonradan m&uuml;teşabih olmuş ayetlerdir. Bunlar muhtelif İslami fırkaların başta kelami konuları olmak &uuml;zere fikri ve itikadi meselelerde yaşanan tartışmalardan sonra teşbih felaketinden nasiplerini almışlardır.</p>\n\n<p>\n	Diğer bazı m&uuml;teşabih ayetler ise zaten Kuran&rsquo;da vardı ve bunların varlığı da &ccedil;ok normal bir şeydir. Bu gibi teşbihler y&uuml;zeysel anlamlar i&ccedil;in konulan Arap kel&acirc;m ve kelimeleriyle derin ve engin manaların ifade edilebilmesi sonucu oluşmuşlardır. Yani Kuran ulv&icirc; anlamları beyan etmek i&ccedil;in hem avam halkı hem de d&uuml;ş&uuml;n&uuml;rleri ikna etmesi gerekiyordu. Bu y&uuml;zden daha &ccedil;ok hitabe ve burhan y&ouml;ntemlerini birleştirip meşhurat ve yakiniyattan d&uuml;zenli bir birliktelik meydana getirmiştir. Bu iki edebi y&ouml;ntem g&ouml;r&uuml;n&uuml;şleri itibar&icirc;yle birbirlerinden farklı olmalarında rağmen aralarında d&uuml;zenli bir uyum oluşturmuştur. Bunun kendisi Kuran&rsquo;ın mucize olmasının delillerinden biri sayılmaktadır.</p>\n\n<p>\n	End&uuml;l&uuml;sl&uuml; İbn-i R&uuml;şt (&ouml;. 595 h.) konu hakkında şunları yazmaktadır: &ldquo;İnsanlar şeriat ile olan ilişkisinde &uuml;&ccedil; gruba ayrılırlar:</p>\n\n<p>\n	Birinci grup; il&acirc;h&icirc; hikmeti derk eden, bilgi sahibi insanlardan oluşur. Bunlar her hangi bir olayla karşılaştıklarında sabreder ve metanetli davranırlar.</p>\n\n<p>\n	İkinci grup; toplumun &ccedil;oğunluğunu meydana getiren avam halktır. Bu grubun bireyleri o kadar ilim ve bilgiyle ilişkisi olmayabilir ama saf tabiatları, temiz niyetleri ve nuran&icirc; bir g&ouml;n&uuml;lleri vardır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup; bu iki gurubun ortasında yer alır. Bunlar ne &acirc;limdirler ne de kendilerini avam halktan kabul ederler. Kendilerini herkesten &uuml;st&uuml;n ve &acirc;limler sınıfından bilirler. H&acirc;lbuki ortaya &ccedil;ıkıp kendilerini g&ouml;sterme liyakatine sahip değillerdir.</p>\n\n<p>\n	Teşabuh &uuml;&ccedil;&uuml;nc&uuml; grup i&ccedil;in s&ouml;z konusudur; &ccedil;&uuml;nk&uuml; &acirc;limler kendi ilimlerinin g&ouml;lgeleri altında ve hakikatlere ulaşma yolunda kendilerine l&acirc;yık olan metaneti g&ouml;sterdiklerinden yollarının &uuml;st&uuml;nde asla teşabuh olmaz. Avam tabakası da sahip olduğu saf ve sade zihinle asla şeriatın &ouml;ğretilerinden ş&uuml;pheye d&uuml;şmezler, zira l&acirc;fızların ve tabirlerin zahirleriyle iktifa edip konu hakkında meraklanmazlar.</p>\n\n<p>\n	Şeriatın &ouml;ğretileri g&uuml;zel ve leziz yemek gibi sağlıklı bedenler ve temiz tabiatlı insanlar i&ccedil;in yararlıdır. Bu her ne kadar kimi insanlar i&ccedil;in zararlı olsa da halkın &ccedil;oğunun i&ccedil;inde yer aldığı diğer bir grup i&ccedil;in faydalıdır. Nitekim y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;O, fasıklardan başkasını saptırmaz&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> yani doğal beşeri sınırlarından &ccedil;ıkan insanlardan başka kimse ilahi &ouml;ğretinin g&ouml;lgesi altında sapıtıp yoldan &ccedil;ıkmaz. Bu durum bazı ayetlerden dolayı sadece bazı insanlar i&ccedil;in ger&ccedil;ekleşir. Bazı ayetlerde madde &acirc;leminde benzeri olmayan hisler &ouml;tesi &acirc;lem dillendirmiş ve insanların derk edebileceği şeylerden misaller ve deliller getirilmiştir. Bazı insanlar bu ayetlerin zahirlerini bakıp ayetlerde beyan edilenlerin hakikatin kendisi olduğunu zannettiklerinden hayret ve ş&uuml;phe i&ccedil;inde kalmışlardır. Bu gibi m&uuml;teşabih ayetler ş&uuml;pheye neden olmuştur. Elbette bu durum &acirc;limler ve avam halk i&ccedil;in ge&ccedil;erli değildir. &Ccedil;&uuml;nk&uuml; bunlar temiz ve iyi bir mizaca sahip olduklarından iyi yiyecek kendileri i&ccedil;in yararlıdır. Lakin bu iki grup dışındaki insanlar hastadır ve bunlar temiz bir mizaca sahip değillerdir. Dolayısıyla yemek her ne kadar g&uuml;zel ve leziz olsa da bundan lezzet alıp faydalanamazlar. Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kalplerinde eğrilik olanlar, fitne &ccedil;ıkarmak ve onu tevil etmek i&ccedil;in ondaki m&uuml;teş&acirc;bih ayetlerin peşine d&uuml;şerler.&rdquo; <a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Şeriat, &ouml;ğreti ve programında hem avam tabakasının yararlanabileceği hem de &acirc;limlerin kabul edeceği bir y&ouml;ntemi benimsemiştir. Kuran bu y&uuml;zden her iki grubun da derk edebileceği tabirler ve lafızları kullanmıştır. Avam halk ayetlerin zahirleriyle yetindiklerinden ayetlerde anlatılmak istenen şeyin ayette belirtilen misal veya buna yakın bir şey olduğunu kanısına sahip olurlar. Dolayısıyla bununla yetinip daha ileri gitmezler. &Acirc;limler ise misallerde gizli olan hakikatleri algılarlar.</p>\n\n<p>\n	Eğer dikkat edersen şeriat, halkın anlaması ve kabul etmesi i&ccedil;in bu gibi misal ve tabirlerle konuyu anlatmakla birlikte &acirc;limleri bu gibi tabirlerin sırlarıyla aşina kılmış ve bunların hakikatlerini kendilerine g&ouml;stermiştir.&rdquo; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Hissedilmeyenin hissedilene benzetilmesinde Hakk Tealanın zatını tamamen g&ouml;sterebilecek en g&uuml;zel &ouml;rnek onun nura benzetilmesidir. Bu hakikat onun zatı itibarıyla zahir olması ve zahir olan her şeyin kendisine bağımlı olmasıdır. Başka bir ibareyle o varlık &acirc;leminde en belirgin varlık olmakla birlikte hakikati de g&ouml;zlerden en ırak varlıktır. Hi&ccedil; kimse onun hakikatine yol bulamamıştır.</p>\n\n<p>\n	Allah&rsquo;ın zatına has olan bu gibi sıfat ve vasıflar i&ccedil;in madde ve his &acirc;leminde nurdan daha iyi bir teşbih bulunamaz. Bu konuda İmam Fahrurazi, Şeyh Muhammed Abduh ve Allame Tabatabai İbn-i R&uuml;şt&rsquo;&uuml;n y&ouml;ntemini benimsemişlerdir. <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	<strong>M&uuml;teşabihlerin Tevilini Kim Bilebilir?</strong></p>\n\n<p>\n	Bu konu tefsir bilginleri arasında yoğun tartışmalara neden olmuştur. Tartışmanın ve ihtilafın nedeni, şu ifadeye y&ouml;nelik anlayışların farklılığıdır: &ldquo;Ve ilimde derinleşenler: Biz ona inandık, t&uuml;m&uuml; Rabbimizin katındandır.&rdquo; Bu ifadenin orijinalinin başındaki &ldquo;vav&rdquo; harfinin atıf edatı mı, yoksa istinaf (yeni bir hususa ge&ccedil;iş) edatı mı olduğu noktasında farklı g&ouml;r&uuml;şler ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bazı ilk kuşak m&uuml;fessirler, Şafiiler ve Şia mezhebine mensup m&uuml;fessirlerin b&uuml;y&uuml;k bir kısmı, &ldquo;vav&rdquo; harfinin atıf edatı olduğu ve ilimde derinleşenlerin Kuran&rsquo;da yer alan m&uuml;teşabih ifadelerin tevillerini bildikleri y&ouml;n&uuml;nde g&ouml;r&uuml;ş belirtmişlerdir. İlk kuşak m&uuml;fessirlerin b&uuml;y&uuml;k kısmı ve Ehl-i S&uuml;nnet&rsquo;ten Hanefiler, &ldquo;vav&rdquo; harfinin &ldquo;istinaf&rdquo; edatı olduğunu ve m&uuml;teşabih ifadelerin tevillerinin Allah&rsquo;tan başkası tarafından bilinemeyeceğini, m&uuml;teşabih ifadelerin tevillerinin y&uuml;ce Allah&rsquo;ın &ouml;zel bilgisi kapsamında olduğunu belirtmişlerdir. İlk g&ouml;r&uuml;ş&uuml; savunanlar kendi g&ouml;r&uuml;şlerini kanıtlamak i&ccedil;in &ccedil;eşitli deliller sunmuş, bazı rivayetleri ileri s&uuml;rm&uuml;şlerdir. İkinci g&ouml;r&uuml;ş&uuml; savunanlar da başka y&ouml;ntemlere ve m&uuml;teşabih ifadelerin tevillerinin y&uuml;ce Allah&rsquo;ın &ouml;zel bilgisinin kapsamında olduğunu belirten rivayetlere dayanmışlardır. Her grup karşı tarafın g&ouml;r&uuml;ş&uuml;n&uuml; &ccedil;&uuml;r&uuml;tmek ve kanıtlarını ge&ccedil;ersiz kılmak i&ccedil;in yoğun bir &ccedil;aba i&ccedil;ine girmiştir.</p>\n\n<p>\n	Velhasıl, hi&ccedil; ş&uuml;phesiz Kuran&rsquo;da m&uuml;teşabih ayetler bulunmaktadır,peki bunların tevilini bilme imkanu varmıdır ,eğer varsa bunu kimler başara bilir? &Ouml;ncelikle bu soru iki şekilde sorulabilir:</p>\n\n<p>\n	1- Kuran&rsquo;ın zahiri tabirinden ne anlaşılmaktadır? Tabirlerinin zahirinde ne anlam &ccedil;ıkartılır?</p>\n\n<p>\n	2- Acaba araştırmacılar genel bir şekilde m&uuml;teşabih ayetlerin anlamlarına vakıf olma imk&acirc;nına sahip midirler?</p>\n\n<p>\n	Allame Tabatabai, ayetin zahirinden<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> inhisar h&uuml;km&uuml; &ccedil;ıkarmış ve m&uuml;teşabih ayetlerin tevili hakkındaki bilginin sadece Allah&rsquo;a ait olduğu ve başkalarının buna tabi olmak dışında başka yollarının olmadığı sonucuna ulaşmıştır. Fakat araştırmacılar m&uuml;teşabih ayetlerde gizli olan hakikatlere ulaşma imk&acirc;nına sahip olmalıdırlar. Bu, Allame Tabatabai&rsquo;nin konu hakkında &ouml;ne s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şt&uuml;r, şimdi bu g&ouml;r&uuml;ş&uuml; getirelim:</p>\n\n<p>\n	&ldquo;İlahi &ouml;ğretilerin hazinesi sayılan Kuran&rsquo;ın gizli hakikatlerine ulaşmak i&ccedil;in gidilen yolun kapalı olması kabul edilecek bir şey olmadığı kesindir. &ldquo;Onlar Kuran&rsquo;ı d&uuml;ş&uuml;nm&uuml;yorlar mı? Yoksa kalplerin &uuml;zerinde kilitleri mi var?&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> Ayeti de bunu ispatlamaktadır. Eğer Kuran&rsquo;da hi&ccedil;bir M&uuml;sl&uuml;man&rsquo;ın, hi&ccedil;bir &acirc;limin, Peygamber&rsquo;in (s.a.a) ve imamların b&uuml;t&uuml;n muhtevasını bilmedikleri ayetlerin olduğunu farz edelim, bu durumda ilahi hikmet zan altında kalır. Ebediyete kadar beşerin hidayeti unvanıyla nazil olan bir kitabın, hi&ccedil; kimsenin hatta Resulullah&rsquo;ın bile anlayamadığı iphamlı tutumunun olması nasıl m&uuml;mk&uuml;n olabilir? Kesinlikle bu ihtimal muhal ve ilahi hikmete binaen imk&acirc;nsızdır.</p>\n\n<p>\n	&ldquo;İlimde derinleşmiş olanlar&rdquo; c&uuml;mlesinin zahiri istinafiyedir, eğer &ouml;ncekine atfedilmemişse c&uuml;mle tekrar edilir; &ccedil;&uuml;nk&uuml; bu c&uuml;mle, kendisinden &ouml;nceki c&uuml;mle yani: &ldquo; Kalplerinde bir kayma olanlar&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> ayetinin zıddıdır. Dolayısıyla ayetin takdiri şu şekildedir: Bu iki grup arasındaki fark; birinci grubun k&ouml;t&uuml; niyetlerle m&uuml;teşabih ayetleri ele almaları ikinci grubun da temiz kalp ve iyi niyetlerle m&uuml;teşabih ayetlere yaklaşmaları ve bu ayetler karşısında teslim olmalarıdır.</p>\n\n<p>\n	Buna ilave olarak eğer &ldquo;vav&rdquo; harfi atf harfi olursa ilimde derinleşmiş olanların m&uuml;teşabih ayetlerin tevilini bilmeleri ve bu grubun en bariz ferdi olan Peygamber&rsquo;in (s.a.a) isminin ayrı olarak zikredilip:&rdquo;Tevilini bilmezler ancak Allah ve Resulullah ve ilimde derinleşmiş olanlar&rdquo; denilmesi gerekir; zira risalet makamının b&ouml;yle bir gereksinimi vardır ve bir&ccedil;ok yerde de Peygamber&rsquo;in (s.a.a) ismi ayrı olarak zikredilmiştir. &Ouml;rneğin: &ldquo;Peygamber, Rabbi tarafından kendisine indirilene iman etti, m&uuml;minler de&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve &ldquo;ona uyanlar, bir de bu Peygamber&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> ve buna benzer diğer ayetler&hellip;</p>\n\n<p>\n	Ayetin zahirine g&ouml;re tevil ilmi her ne kadar Allah&rsquo;a mahsus olsa da bazı delillerle bunun istisnası vardır. Nitekim gayb ilminin Allah&rsquo;a mahsus olduğunu belirten ayetler; &ldquo;O, gaybı bilendir. Hi&ccedil; kimseye gaybını bildirmez Ancak se&ccedil;tiği resullerden başka&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> ayetiyle istisna olmuştur.</p>\n\n<p>\n	Bu ayet ilimde derinleşenlerin sadece bir boyutunu beyan etmiştir ve bu insanların bu gibi ayetler karşısında ş&uuml;pheye d&uuml;şmeyip hakka teslim olduklarını beyan etmiştir. Aynı zaman da zikredilen başka bir nedenden dolayı ilimde derinleşenlerin m&uuml;teşabih ayetlerin tevilini bildikleri ve Kuran&rsquo;ın gizli hakikatlerine ulaşma imk&acirc;nına sahip oldukları ispatlandı.&rdquo; <a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Buraya kadar olan Allame Tabatabi&rsquo;nin el-Mizan tefsirinde Al-i İmran suresinin 7. ayetinin tefsirinde s&ouml;ylemiş olduklarıydı.</p>\n\n<p>\n	Fahri Razi ise kendi tefsirinde ş&ouml;yle diyor:&rdquo; Ayette atf, fesahatten uzaktır, eğer ayette atf olsaydı &ldquo;yegulune amenna bihi&rdquo; c&uuml;mlesi &ldquo;veyegulune&rdquo; yahut &ldquo;hum yegulune&rdquo; şeklinde &ldquo;vav&rdquo; haliyesi ile benzerlik taşımalıydı.&rdquo; <a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Şimdiye kadar konu hakkında s&ouml;ylenen her şey yukarıda a&ccedil;ıklandı, fakat bu &ouml;nemli konu hakkında şu noktalara da dikkat edip, g&ouml;z &ouml;n&uuml;nde bulundurmak gerek:</p>\n\n<p>\n	1-&rdquo;Emma&rdquo; -tafsil harfidir- başka bir c&uuml;mlenin zıttı olmasına gerek yoktur; &ccedil;&uuml;nk&uuml; iki zıttan biri getirildiği zaman diğeri aşik&acirc;r olur ve getirilmesine gerek kalmaz. Arap&ccedil;ada denildiği gibi, &ldquo;Bilineni getirmeyip, hazfetmek uygundur&rdquo; Arap&ccedil;ada ve &ouml;zellikle de Kuran&rsquo;da kısa ve &ouml;zl&uuml; konuşma en g&uuml;zel olanıdır. Nisa suresinde ş&ouml;yle buyruluyor:</p>\n\n<p>\n	&ldquo;Ey insanlar! Ş&uuml;phesiz size Rabbinizden kesin bir delil geldi ve size apa&ccedil;ık bir nur indirdik. Allah&rsquo;a iman edip ona sımsıkı sarılanları ise O, tarafından bir rahmet ve geniş bir nimet i&ccedil;ine yerleştirecek ve onları, Kendisine varan doğru yola koyacaktır.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yani, k&acirc;fir olanlar ise; geniş bir rahmetin i&ccedil;erisine yerleştirilmeyecekler ve doğru yola da konulmayacaklardır.</p>\n\n<p>\n	Kasas suresinde isyan eden halkların akıbeti hatırlatıldıktan sonra salihler hakkında şunlar buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Ancak kim t&ouml;vbe edip iman eder ve salih amellerde bulunursa artık kurtuluşa erenlerden olmayı umabilir.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Cin suresinde salih kulların &ouml;zellikleri beyan edildikten sonra fasıklar i&ccedil;in deniliyor ki: &ldquo;Hak yoldan sapanlar ise cehenneme odun olmuşlardır.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;rneklerde karşıtının herkes tarafından rahatlıkla anlaşılmasından dolayı, karşıt c&uuml;mlenin getirilmesine gerek duyulmamıştır.</p>\n\n<p>\n	2- &ldquo;İlimde derinleşmiş olanlar&rdquo; c&uuml;mlesi &ldquo;Kalplerinde kayma olanlar&rdquo; c&uuml;mlesinin zıttı olamaz &ccedil;&uuml;nk&uuml; bu iki c&uuml;mle arasında tekab&uuml;l&uuml; bir ilişki yoktur. Devinimli bir mizaca ve k&ouml;t&uuml; bir kalbe sahip olan insanların karşısında iyi bir mizaca ve sakin bir kalbe sahip insanlar yer alırlar. &Acirc;limlerin ve hakiki ilimleri arayanların karşısında cahiller ve ilimden uzak insanlar yer alırlar. Buna binaen yukarıdaki iki c&uuml;mle birbirinin zıttı olamazlar.</p>\n\n<p>\n	3- &ldquo;H&uuml;k&uuml;m ve mevzu arasında uyum olmalıdır&rdquo; kanunu gereğince, &ldquo;İlimde derinleşmiş olanlar&rdquo; c&uuml;mlesinin haberi ilim ve bilgi makamına m&uuml;nasip olmalıdır; &ccedil;&uuml;nk&uuml; ilimde derinleşenler bilmeden teslim olurlarsa konunun mahlası imanda ihl&acirc;s olur; zira saf imanın gereksinimi mutlak teslimiyettir. Fakat ilim ve bilginin gereksinimi bilmeden teslim olmamak i&ccedil;in araştırmak ve incelemektir. &Ouml;zetle, konunun h&uuml;kme uygunluğunun iktizası bilmeye uygundur, bilmemeye değil.</p>\n\n<p>\n	4- Şimdi gelelim şu sorunun cevabına: &ldquo;Ni&ccedil;in Allah Resul&uuml;, ilimde derinleşenlerden ayrı olarak zikredilmedi?&rdquo; Bu sorunun cevabında şunu s&ouml;ylememiz gerekir: Bazı ayetlerde isminin ayrı zikredilmesi b&uuml;t&uuml;n ayetlerde ayrı zikredilmesini mi gerektirir? &ldquo;Bu iltizamın gereksizliği&rdquo;dir ve hi&ccedil;bir zorunluluğu yoktur. Grupsal &ouml;vg&uuml;n&uuml;n olduğu bir&ccedil;ok ayette Resul&uuml; Ekrem&rsquo;in adı ayrıca zikredilmemiş ve bu grup ile birlikte anılmıştır. &Ouml;rneğin Al-i İmran suresinde ş&ouml;yle buyrulmaktadır: &ldquo;Allah, kendisinden başka ilah olmadığına ş&acirc;hiddir. Melekler ve ilim sahipleri de adaletle ş&acirc;hiddir.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> Resulullah da kesinlikle Hakk Te&acirc;l&acirc;&rsquo;nın vahdaniyetine şahit olan ilim ehli kimselerdendir, bu gibi grupsal &ouml;vg&uuml;n&uuml;n olduğu bir&ccedil;ok ayette Resul&uuml; Ekrem de grup i&ccedil;inde mahfiller meşalesi unvanıyla anılmıştır ki bu kabil ayetler &ccedil;ok fazladır.</p>\n\n<p>\n	5- &ldquo;Yegulune amenne bihi-Biz ona iman ediyoruz derler&hellip;&rdquo; C&uuml;mlesi şimdiki zaman kipini almıştır, bu durum -ki sabit bir imanın g&ouml;stergesidir- m&uuml;teşabih ayetlerdeki gizle hakikatlere ulaşmak i&ccedil;in ilahi hikmeti g&ouml;z &ouml;n&uuml;nde bulundurma nedeni olmuştur. Zira bu insanlar ilim ve bilgi ehli oldukları i&ccedil;in mustarip olmaz, m&uuml;teşabih ayetler karşısında vesveseye kapılmazlar. Bunlar, muhkem ayetlerin nazil olduğu kaynaktan m&uuml;teşabih ayetlerin de nazil olduğunu d&uuml;ş&uuml;n&uuml;rler, bu y&uuml;zden lafızların zahirinin g&ouml;stermediği bazı şeylerin perde arkasında olması gerekir. Bu hassas noktadan araştırma ve inceleme eğilimi başlar ve arayanlar sonunda istediklerine ulaşırlar. Dolayısıyla bu c&uuml;mle hareketin bilmeye doğru olan başlangı&ccedil; noktasını g&ouml;sterir ki, ilimde derinleşenler bu yolla m&uuml;teşabih ayetlerin tevilini &ouml;ğrenirler.</p>\n\n<p>\n	6- Hal c&uuml;mlesi eğer şimdiki zamanın olumlu fiili ile başlarsa &ldquo;vav&rdquo; harfinden ar&icirc; olmalıdır. İbn-i Malik diyor ki: &ldquo;Fahri Razi dışındaki b&uuml;t&uuml;n &acirc;limler ve edebiyat&ccedil;ılar &ldquo;yegulune amenne&rdquo; c&uuml;mlesinin &ldquo;hal&rdquo; olduğu konusunda hemfikirdirler. B&uuml;t&uuml;n edebiyat&ccedil;ıların g&ouml;r&uuml;ş&uuml;ne ter olarak Fahri Razi&rsquo;nin bu g&ouml;r&uuml;ş&uuml; nasıl ortaya attığı belli değildir.</p>\n\n<p>\n	7- Eğer &ldquo;İlimde derinleşmiş olanlar&rdquo; c&uuml;mlesini m&uuml;stenife bilsek bile herkesin tevilini yapamayacağı Kuran&rsquo;daki m&uuml;teşabih ayetlere delalet etmez; &ccedil;&uuml;nk&uuml; &ldquo;Tevilini bilmezler ancak Allah bilir&rdquo; c&uuml;mlesindeki sınırlama izafi olup selbi ve olumsuz boyutu kastedilmektedir.</p>\n\n<p>\n	Hekim olan Allah, yol g&ouml;sterici hidayet unvanıyla insanlara bir kitabı sunup sonradan insanlara &ldquo;bu kitabın i&ccedil;inde anlaşılmayan bazı pasajlar vardır ve bunların hakikatine ulaşmak herkesin işi değildir&rdquo; demesi ne belağat ve ne de hikmet ile uyuşur. Hekim olan bir varlığın b&ouml;yle bir s&ouml;z&uuml; s&ouml;ylemesi mantıklı değildir, fakat &ldquo;bu kitabın i&ccedil;inde bazı pasajlar vardır ki zahiri itibar&icirc;yle k&ouml;t&uuml; kalpli insanların k&ouml;t&uuml; kalpli kimselerin k&ouml;t&uuml; faydalanmasına neden olabilir, bunları algılamaya neden olacak kilit bizim elimizdedir ve insanlar ancak bizim tarafımızdan ona y&ouml;nlendirilirler&rdquo; demesi mantıklıdır. Dolayısıyla ayetteki sınırlamanın sadece selbi boyutu vardır ve tevil ilmini fakat k&ouml;t&uuml; d&uuml;ş&uuml;nce ve kalpli insanlardan selb etmektedir.</p>\n\n<p>\n	<strong>M&uuml;teşabih Ayetlerden &Ouml;rnekler</strong></p>\n\n<p>\n	Kuran ayetlerindeki teşabuhun, asli ve arazi olmak &uuml;zere iki kısma ayrıldığına değinmiştik.</p>\n\n<p>\n	Asl&icirc; teşbih; kısa tabirlerin uzun manaları ifade etmedeki yetersizliğinin ş&uuml;pheye sebep olmasıdır. Bu ayetler daha &ccedil;ok temel d&uuml;nya g&ouml;r&uuml;ş&uuml; hakkındaki &ouml;ğretiler ve tanıma hakkındaki ayetlerdir. Bu kabil m&uuml;teşabih ayetler, Kuran&rsquo;ın b&uuml;t&uuml;n ayetlerine oranla sayıları azdır. Bu m&uuml;teşabih ayetleri anlamanın yolu ise; &Uuml;mm&uuml;&rsquo;l-Kitap olan muhkem ayetler, Peygamber (s.a.a) ve imamların hadisleri ve selef salihlerin s&ouml;zlerine m&uuml;racaat etmektedir.</p>\n\n<p>\n	Bunun mukabilinde Kuran&rsquo;daki teşbihlerin geneli arazidir. Kuran&rsquo;ın n&uuml;zul&uuml; d&ouml;neminde ve sonrasında ortaya &ccedil;ıkan farklı mezhep, inan&ccedil; ve d&uuml;ş&uuml;nceler kendilerine dayanak bulabilmek i&ccedil;in Kuran&rsquo;a m&uuml;racaat etmiş ve d&uuml;ne kadar muhkem olan ayetleri kendi tefsirleriyle m&uuml;teşabih kılmışlardır, bug&uuml;n m&uuml;teşabih olarak kabul edilen ayetlerin &ccedil;oğu bu kabildendir.</p>\n\n<p>\n	Şimdi her iki gruba &ouml;rnek olarak Kuran&rsquo;da bulunan bazı m&uuml;teşabih ayetleri getirelim:</p>\n\n<p>\n	<strong>Cemal ve Celal Sıfatları</strong></p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın iki &ccedil;eşit sıfatı bulunmaktadır. Birincisi Rabbul &acirc;leminin sahip olduğu kemali sıfatlar olan cemal veya subiti sıfatlar, diğeri de asla kendisinde bulundurmadığı, tenziye sıfatları da denilen celal veya selbi sıfatlardır.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın cemal ve celal sıfatlarıyla vasıflandırılması veya vasıflandırılmaması hakkında kelam ehl&icirc; olan Mutezile ve Eşaire arasında ihtilaf vardır. Mutezililer Hakk Tealanın zatını herhangi bir sıfatla vasıflandırmayı reddetmişlerdir; zira vasfın gereksinimi Hakk Tealanın zatının vasıflar mebdesine yakınlaşmasıdır. Aynı şekilde insan herhangi bir sıfatla vasıflandırıldığı zaman vasfın mebdesi zatına arız olur. B&ouml;ylelikle zat ve vasf birliktelik arz eder, &ouml;rneğin ilmin zatına arız olduğu kimseye &acirc;lim denilmektedir. Oysa Hakk Tealanın zatı her t&uuml;rl&uuml; hadis uruzdan veya ezeli iktiramdan m&uuml;berradır. Kuran ve hadislerde zikredilen bu sıfatlar i&ccedil;in sonu&ccedil; g&ouml;z &ouml;n&uuml;nde bulundurulmaktadır, yoksa ger&ccedil;ek anlamda Allah i&ccedil;in kullanılmamıştır. Yani eğer Allah&rsquo;ı ilim sıfatıyla vasıflandırıp her şeye &acirc;limdir dersek kasıt şudur: Bu sıfatla vasf olunmak Allah&rsquo;u Tealaya h&acirc;sıl olduğundan hi&ccedil;bir şey Allah&rsquo;a gizli değildir; &ccedil;&uuml;nk&uuml; var olan her şey Allah&rsquo;ın huzurundandır. Yoksa bu sıfatın mebdesi hakkın zatı i&ccedil;in arız olmamış ve birliktelik onun i&ccedil;in s&ouml;z konusu değildir. Aynı şekilde kudret, hayat, hikmet ve hatta irade, rıza vb. diğer b&uuml;t&uuml;n sıfatların netice ve gayesi g&ouml;z &ouml;n&uuml;nde bulundurulduğu i&ccedil;in zatın sıfata yakınlaşması s&ouml;z konusu değildir.</p>\n\n<p>\n	Eşaire bu y&ouml;ntemi benimsememiş ve bunu delilden ar&icirc; bir &ccedil;eşit şahsi tefsir ve tevil kabul etmişlerdir, diyorlar ki: Kuran&rsquo;ın zahirine riayet edilmesi gerekir ve hi&ccedil;bir şekilde Kuran&rsquo;ın şahsi tefsir ve tevili doğru değildir. Allah kendisini bu sıfatlarla vasf etmiş ve halkın diliyle konuşmuştur, dolayısıyla bu vasf &ccedil;ağdaş &ouml;rf&uuml;n algıladığı mefhumlarla olması gerekir.</p>\n\n<p>\n	Ebu&rsquo;l- Hasan Eşari ( Şeyh Eşairi) diyor ki: &ldquo;Y&uuml;ce Allah zatının ilme olan birlikteliğinden &acirc;limdir, zatının kudrete olan birlikteliğinden kadirdir.&rdquo; O bu s&ouml;z&uuml;n&uuml; ispatlamak i&ccedil;in aşağıdaki ayetleri delil olarak getirmiştir:</p>\n\n<p>\n	&ldquo;Bilin ki, o ancak Allah&rsquo;ın ilmiyle indirilmiştir.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	&ldquo;Fakat Allah, sana indirdiğini kendi ilmiyle indirmiş olduğuna şahitlik eder.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	&ldquo;Allah&rsquo;ın ilmine dayanmadan hi&ccedil;bir dişi ne hamile kalır, ne de doğurur.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	&ldquo;O&rsquo;nun bildirdiklerinin dışında insanlar O&rsquo;nun ilminden hi&ccedil;bir şeyi tam olarak bilemezler.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	&ldquo;Onlar kendilerini yaratan Allah&rsquo;ın, onlardan daha kuvvetli olduğunu g&ouml;rmediler mi?&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz rızık veren, g&uuml;&ccedil; ve kuvvet sahibi olan ancak Allah&rsquo;tır.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Ebu&rsquo;l- Hasan Eşari diyor ki: &ldquo;Allah bu ayetlerde ilim ve kudret sıfatlarının mebdelerini kendisi i&ccedil;in sabit ve zatına yakın bilmiştir. B&ouml;ylelikle kendisini &Acirc;lim ve Kadir sıfatlarıyla vasıflandırmıştır. Eşari buna ek olarak, &ldquo;Hayy vasfı hayat kelimesinin m&uuml;ştakı, &Acirc;lim kelimesinin m&uuml;ştakı ilim ve Kadir kelimesinin m&uuml;ştakı ise kudrettir&rdquo; diyor. Acaba bu vasıflar herhangi bir mefhumun g&ouml;stergesi midir? Yoksa sadece muhtevasız vasıf mıdır? Ş&uuml;phesiz ikinci ihtimal kabul edilemez. Sonu&ccedil; itibariyle bu vasıflar Arap &ouml;rf&uuml;nde yaygın olduğu şekliyle kendi mefhumlarının beyan edicisidir.</p>\n\n<p>\n	Elbette bu ayetlere istinat etmek mu&shy;gal&acirc;tadır; zira bu ayetlerde sadece Hakk Tealanın zatının ilim ve kudreti işlenilmiş ve asla mukaddes zatın, ilim ve kudret sıfatlarının mebdesi ile birlikteliği dile getirilmemiştir. Buna ilave olarak Mutezililer asla Allah&rsquo;u Teala&rsquo;nın ilim, kudret ve hayat sıfatlarını reddetmemişlerdir. Sadece mukaddes zatın bu sıfatların mebdesi ile olan birlikteliğini ink&acirc;r etmişlerdir, yoksa bunlar zaten Allah&rsquo;ı &Acirc;lim, Kadir ve Hayy olarak biliyorlar. Başka bir deyişle Mutezililer, Hakkın zatını, Hakkın sıfatlarının mebdesi ile birlikte olduğuna inanan diğer grubun aksine Allah&rsquo;ın mukaddes zatının bu sıfatların mebdesi ile birlikteliği olmadan bu sıfatlarla vasıflandırıldığına inanırlar.</p>\n\n<p>\n	Ehli Beyt mektebinin temiz kaynağından intifa eden ve ders alan İmamiye ekol&uuml; bu konuyu da a&ccedil;ık bir şekilde tahlil etmiş ve orta yolu tutmuştur. Bu mektebin taraftarları ne Eşariler gibi Hakkın zatını vasıfların mebdesi ile birlikte ele almış ne de Mutezililer gibi bu ittisaf i&ccedil;in Hakkın zatıyla bir irtibat kurmuştur. Allah&rsquo;ın mukaddes zatını hi&ccedil;bir etki olmadan t&uuml;m celali ve cemali sıfatların kaynağıdır; &ccedil;&uuml;nk&uuml; varlık &acirc;leminde mevcut olan her t&uuml;rl&uuml; kemal vasfı onun zatından kaynaklanır ve t&uuml;m bunlar eksiksiz onun zatından vardır. Eğer Hakkın zatında bu kemaller olmasaydı varlık &acirc;lemindeki b&uuml;t&uuml;n bu kemaller nasıl meydana gelebilirdi? Bu y&uuml;zden Hakkın zatı t&uuml;m kemal-i sıfatların mecmuasıdır ve t&uuml;m sıfatlar onun zatının aynısıdır. Ne bir şey ona arız olabilir ne de bir şey onunla birlikte olabilir. Ezelde sadece o vardı ve onun dışında hi&ccedil;bir şey yoktu.&rdquo;Hi&ccedil;bir şey yokken Allah vardı.&rdquo; Hakk Tealanın sıfatlarının zatıyla aynı olması bu anlamdadır. Nitekim Eşaire farklı iki şeyin kıyası olan Hakkın sıfatlarını halkın sıfatları gibi ele almıştır, h&acirc;lbuki y&uuml;ce Allah ş&ouml;yle buyuruyor: &ldquo;O&rsquo;nun benzeri hi&ccedil;bir şey yoktur.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Emirel m&uuml;minin Hz. Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Dinin evveli O&rsquo;nu tanımak, O&rsquo;nu tanımanın kemali O&rsquo;nu tasdik etmek, O&rsquo;nu tasdik etmenin kemali onu bir bilmek, O&rsquo;nu bir bilmenin kemali O&rsquo;na karşı ihl&acirc;slı olmaktır. O&rsquo;na karşı ihl&acirc;slı olmanın kemali, ondan sıfatları nefyetmektir. Zira her sıfat mevsuftan (sıfat sahibinden) ayrıdır. Hakeza her mevsuf da sıfattan ayrıdır. Dolayısıyla Allah&rsquo;ı vasfeden onu başkasına eşlemiş olur. Onu eşleyen onu ikilemiş olur. O&rsquo;nu ikileyen onu tecezzi etmiş (c&uuml;zzlere ayırmış) olur. O&rsquo;nu tecziye eden onu tanımamış olur.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	<strong>Tahayy&uuml;z&uuml;n Reddi</strong></p>\n\n<p>\n	Tahayy&uuml;z mek&acirc;nda bulunma ve y&ouml;ne sahip olmadan ibarettir, bu da maddi varlıkların &ouml;zellikleri ve cisimlerin gereksinimlerindendir. Başka deyişle boş bir kap doldurulup herhangi bir mek&acirc;nda karar kılınırsa bu a&ccedil;ıdan y&ouml;ne ve boyutlara sahip olmuş olur (sağ, sol, &ouml;n, arka, yukarı, aşağı).</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın zatı b&ouml;yle bir tahayy&uuml;zden uzaktır; &ccedil;&uuml;nk&uuml; o salt tinsel varlıktır. Yani madde &ouml;tesi ve b&uuml;t&uuml;n maddi &ouml;zelliklerden m&uuml;nezzeh bir varlıktır.</p>\n\n<p>\n	Fakat Ehlis&uuml;nnetin Eşaire mezhebi tahayy&uuml;z&uuml; kabul etmiştir ve b&ouml;ylece y&uuml;ce Allah i&ccedil;in mekan ve y&ouml;ne inanmıştır. Bu inan&ccedil;larını ispatlamak i&ccedil;in de kendilerince Kuran-ı Kerim&rsquo;den bazı ayetleri zikretmişlerdir. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Rahman, Arş&rsquo;a kurulmuştur.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	&ldquo;G&ouml;kten yere kadar b&uuml;t&uuml;n işleri Allah y&uuml;r&uuml;t&uuml;r ve sonra O&rsquo;na y&uuml;kselir.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	&ldquo;Onlar, &uuml;stlerindeki Rablerinden korkarlar.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	&ldquo;G&ouml;kte olanın, sizi yere batırıvermeyeceğinden emin misiniz?&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	&ldquo;G&uuml;zel s&ouml;zler ancak O&rsquo;na y&uuml;kselir. Salih ameli de g&uuml;zel s&ouml;zler y&uuml;kseltir.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	&ldquo;Rabbinin emri gelip melekler sıra sıra dizildiği zaman.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	&ldquo;Onlar, ille de buluttan g&ouml;lgeler i&ccedil;inde Allah&rsquo;ın ve meleklerinin gelmesini mi beklerler?&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Eşaire, bu inancına yani Allah&rsquo;ın bir mekan ve y&ouml;nde bulunduğuna delil olarak yukarıdaki ayetler gibi Kuran&rsquo;dan otuz kadar ayet getirmiştir.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	İmamiye de, Mutezile gibi muhkem ayetlerden biri olan, &ldquo;O&rsquo;nun benzeri hi&ccedil;bir şey yoktur.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a> Ayetine binaen Allah&rsquo;ı mahl&ucirc;klara benzemekten m&uuml;berra bilmiştir, bu y&uuml;zden de Eşaire ve benzerlerinin m&uuml;teşabih kıldıkları mezk&ucirc;r ayeti tevil etmişlerdir.</p>\n\n<p>\n	&Ouml;ncelikle bu kabil ayetlerden istifade edilen arş, k&uuml;rs&uuml;, suud, n&uuml;zul, y&uuml;kseklik, sema ve istiva gibi kavramları a&ccedil;ıklamalıyız:</p>\n\n<p>\n	Arş: Kuran-ı Kerim&rsquo;de arş kelimesi Rabbe oranla yirmi bir defa, k&uuml;rs&uuml; kelimesi bir defa ve istiva terimi yedi defa zikredilmiştir.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a> Arştan kasıt tedbir arşıdır. Nitekim Allah Kuran&rsquo;da ş&ouml;yle buyuruyor: &ldquo;Sonra da işleri yerli yerince idare ederek arşa istiva eden Allah&rsquo;tır.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> Ayette arş (taht, saltanat tahtı) ger&ccedil;ek manası ile ele alınmamıştır ve genellikle bu kelime Arap&ccedil;ada mecazi anlamıyla kullanılır. Bir&ccedil;ok ayette mecazi anlamını ifa etmesi i&ccedil;in arş kelimesi &ldquo;Tedbir&rdquo; kelimesi ile eş anlamda kullanılmıştır, y&uuml;ce Allah buyuruyor:</p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok, Rabbimiz, &ouml;yle bir Allah&rsquo;tır ki g&ouml;kleri ve yery&uuml;z&uuml;n&uuml; altı g&uuml;nde yaratmıştır da sonra Arşa istiva etmiştir; aceleyle ve durmadan geceyi takip eden g&uuml;nd&uuml;ze gecenin &ouml;rt&uuml;s&uuml;n&uuml; atar, o &ouml;rt&uuml;yle &ouml;rter onu ve g&uuml;neş de onun emrine r&acirc;m olmuştur, ay da, yıldızlar da. İyice bil ki yaratış da onun, buyruk da. &ldquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Dikkat edilirse her iki ayette de tedbir kelimesi &ldquo;Arşa istiva eden&rdquo; c&uuml;mlesinden sonra gelmiştir, &ouml;zellikle ikinci ayette &ouml;nce yaratma sonra da arşa istila dillendirilmiştir. Son olarak her ikisini bir yerde toplamış ve &ldquo;Yaratmak da, buyruk da yalnız O&rsquo;na mahsustur&rdquo; demiştir. Ayetteki &ldquo;el emru-emretmek&rdquo; ten kasıt tedbirdir. Bu &ldquo;Arşa istiva eden&rdquo; ayetinin de tekrarıdır.</p>\n\n<p>\n	Diğer surelerde de<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> &ldquo;Arşa istila etmek&rdquo; &ldquo;Tedbir&rdquo; kelimesiyle eşanlamlı kullanılmıştır. &ldquo;Hakka&rdquo; suresinde Hakk Te&acirc;l&acirc;&rsquo;nın kıyamet g&uuml;n&uuml;nde Ceberut meydanındaki kapsayıcılığının dillendirildiği yerde arştan da bahsedilmektedir. &ldquo;O g&uuml;n Rabbinin arşını, bunların da &uuml;st&uuml;nde sekiz (melek) y&uuml;klenir.&rdquo; Bu y&uuml;zden arş mecazen tedbirden başka bir şey değildir. İmam Ali b. Musa el Rıza (a.s) arşın a&ccedil;ıklamasında buyuruyor ki:</p>\n\n<p>\n	&ldquo;İlim ve kudret, arş ismi ile y&acirc;d edilir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	K&uuml;rs&uuml;: K&uuml;rs&uuml;den kasıt y&uuml;ce Allah&rsquo;ın b&uuml;t&uuml;n varlık &acirc;lemine mutlak egemenliğidir. &ldquo;O&rsquo;nun k&uuml;rs&uuml;s&uuml;, b&uuml;t&uuml;n g&ouml;kleri ve yeri kaplayıp kuşatmıştır.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> Ayetinden maksat melek&ucirc;tun kapsayıcılığı ve Allah&rsquo;ın mutlak h&acirc;kimiyetidir, nitekim ayetin devamında ş&ouml;yle denilmektedir: &ldquo;Onları koruyup g&ouml;zetmek kendisine zor gelmez.&rdquo;</p>\n\n<p>\n	İstiva: Eğer &ldquo;ila&rdquo; istiva ile yakın anlamda kullanılırsa &ouml;rneğin, &ldquo;S&uuml;mmesteva ilas sema-sonra g&ouml;ğe istiva etti&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a> ayetinde olduğu gibi dayanmak anlamındadır, yani kast etmek ve tevecc&uuml;h etmektir. Eğer &ldquo;ala&rdquo; ile kullanılırsa &ouml;rneğin, &ldquo;S&uuml;mmesteva alal arş-Arş&rsquo;a istiva eden&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> ayetinde olduğu gibi h&acirc;kimiyet ve tedbirin kuşatıcılığı anlamındadır. Şairin aşağıdaki şiiri de bu kabildendir.</p>\n\n<p>\n	Beşr Irak&rsquo;a istiva etti,<br />\n	Kılı&ccedil; kullanmadan ve kan d&ouml;kmeden.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	Sonu&ccedil; itibariyle arş, k&uuml;rs&uuml; ve istiva terimlerinin ge&ccedil;tiği ayetlerde bunların mecazi anlamları g&ouml;z &ouml;n&uuml;nde bulundurulmuştur. Bu y&uuml;zden ger&ccedil;ek anlamları ile ele alındıkları d&uuml;ş&uuml;n&uuml;lmemelidir.</p>\n\n<p>\n	Y&uuml;kseklik: &ldquo;G&ouml;ky&uuml;z&uuml;nde&rdquo;,&rdquo;N&uuml;zul&rdquo; ve &ldquo;Suud&rdquo; kelimeleri Allah i&ccedil;in kullanıldığı zaman burada ger&ccedil;ek mana maksat değildir bilakis mecazi mana kastedilmiştir. Yani bu topraksı d&uuml;nyadan daha &uuml;st&uuml;n başka bir &acirc;lem vardır ki b&uuml;t&uuml;n iyilikler ve bereketler o &acirc;lemden bu topraksı d&uuml;nyaya gelir. Allah&rsquo;ın derg&acirc;hı -eğer onun i&ccedil;in bir derg&acirc;h tasavvur edilirse- bu topraksı d&uuml;nyadan daha &uuml;st&uuml;n bir &acirc;lemdedir ki onun tarafından rahmet g&ouml;nderilir ve kulların salih amelleri ona doğru y&uuml;kselir. Yoksa Allah herhangi y&ouml;nde karar kılmamıştır.</p>\n\n<p>\n	&ldquo;Nereye d&ouml;nerseniz d&ouml;n&uuml;n Allah&rsquo;ın y&ouml;n&uuml; orasıdır.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Kullar alışkanlıkları gereğince Allah&rsquo;ın derg&acirc;hına dua i&ccedil;in y&ouml;neldikleri zaman g&ouml;ky&uuml;z&uuml;ne bakıp ellerini yukarıya kaldırmaları bereket kaynağının bu d&uuml;nyanın sınırları dışında olduğunu g&ouml;steren bir sırdır. İnsan bu madde &acirc;leminden daha &uuml;st&uuml;n bir &acirc;lemden ihtiyacının giderilmesini istemeyi adet edinmiştir. &Ccedil;&uuml;nk&uuml; kendisine bu madde &acirc;leminde g&ouml;rd&uuml;ğ&uuml;nden doğal olarak diğer &acirc;lemi yery&uuml;z&uuml;n&uuml;n dışında tasavvur etmekte ve bu y&uuml;zden o &acirc;leme y&ouml;nelmektedir. Başka bir &acirc;leme y&ouml;nelmenin gereksinimi g&ouml;ky&uuml;z&uuml;ne y&ouml;nelmektir; zira g&ouml;ky&uuml;z&uuml; yery&uuml;z&uuml;n&uuml;n dışında yer alır. İnsan yery&uuml;z&uuml;n&uuml;n hangi noktasında olursa olsun bu tasavvurundan dolayı muhitinin dışına tevecc&uuml;h etmektedir. İlahi derg&acirc;hın y&uuml;ksekliği &ldquo;G&ouml;ky&uuml;z&uuml;nde&rdquo; olma meselesi bundan intiza edilmiştir. Nitekim yukarıya doğru y&ouml;nelmek sırdan başka bir şey değildir.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	&ldquo;Her şeyin hazineleri yalnız bizim yanımızdadır. Biz onu ancak belli bir &ouml;l&ccedil;&uuml;yle indiririz.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Bu ayetteki &ldquo;İndirmekten&rdquo; kasıt madde &ouml;tesi &acirc;lemden madde &acirc;lemine tenzildir. Kuran ayetlerinde kullanılan n&uuml;zul, inzal ve tenzil gibi b&uuml;t&uuml;n kelimeler bu t&uuml;rdendir.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Gelelim bazı ayetlerde y&uuml;ce Allah i&ccedil;in &ldquo;gelip, gitme&rdquo; kavramlarının kullanılmasına; &ouml;rneğin ayette ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın gelmesini beklerler.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	&ldquo;Rabbin geldiği zaman.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Bu ve benzeri ayetlerde hakiki anlam değil mecazi anlam kullanılmıştır, bu da Arap &ouml;rf&uuml;nde en yaygın olan mecaz şeklidir. &Ouml;rneğin; &ldquo;Rabbin geldiği zaman&rdquo; ayetinin zahirinde gelme fiili Allah&rsquo;a nispet verilmektedir oysa bunun ger&ccedil;ek anlamı,&rdquo;Rabbinin emri geldiği zaman&rdquo;dır. Diğer bir &ouml;rnekte,&rdquo;Kentten sor&rdquo; <a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> ayetidir ki ger&ccedil;ek anlamı, &ldquo;Kent ahalisinden sor&rdquo; dur. Bu t&uuml;r mecazi kullanımlardaki takdir veya kelime d&uuml;ş&uuml;kl&uuml;ğ&uuml;n&uuml;n şahidi başka ayetlerdir. &Ouml;rneğin Allah&rsquo;u Teala buyuruyor ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın emri gelince de hak yerine getirilir. İşte o zaman bunu batıl sayanlar h&uuml;srana uğrarlar.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	&ldquo;Kendilerine meleklerin gelmesini yahut Rabbinin (az&acirc;b) emrinin gelmesini mi bekliyorlar.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Velhasıl Kuran ayetlerinde fazlaca kullanılan ve bazı ayetlerde izharın ve bazı ayetlerde de takdirin alındığı bu gibi mecazi kullanımlar Arap&ccedil;a&rsquo;da &ccedil;ok yaygındır.</p>\n\n<p>\n	<strong>Y&uuml;ce Allah&rsquo;ı G&ouml;rme</strong></p>\n\n<p>\n	Eşaire, kıyamet g&uuml;n&uuml;nde m&uuml;minler hesaba &ccedil;ekildikten sonra Allah&rsquo;ı g&ouml;receklerine inanmaktadırlar. Ebu&rsquo;l- Hasan Eşari bu inancı i&ccedil;in,&rdquo;O g&uuml;n y&uuml;zler ışıl ışıl parlar ve Rablerine bakarlar&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> ayetini delil olarak &ouml;ne s&uuml;rm&uuml;şt&uuml;r; zira ayette m&uuml;minlerin Allah&rsquo;ın nurani &ccedil;ehresini seyredecekleri i&ccedil;in &ccedil;ehrelerinin aydınlanacağı s&ouml;ylenmiştir. Eşari diyor ki: Arap dilinde nazar kelimesi &uuml;&ccedil; anlamda kullanılır.</p>\n\n<p>\n	1- İtibari Nazar: İbret ve ders alma. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Deveye bakmıyorlar mı, nasıl yaratılmıştır!&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	2- Beklemek: Nitekim ayette buyruluyor ki:</p>\n\n<p>\n	&ldquo;Onların beklediği (Ma yenzurune): Sadece bir ses!.. &Ccedil;ekişip dururlarken kendilerini &ccedil;arpacak bir ses... &ldquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	3- G&ouml;zle g&ouml;rmek: Bahis konusu ayetin kastıdır. Zira o g&uuml;n ibret alınacak bir şey yoktur ve aynı şekilde &ldquo;Nazar&rdquo; bekleme anlamında değildir, &ouml;rneğin Hz. S&uuml;leyman diyor ki:</p>\n\n<p>\n	&ldquo;El&ccedil;ilerin ne haber ile d&ouml;neceklerine bakacağım.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	Ebu&rsquo;l- Hasan Eşari&rsquo;ye soruyoruz: &ldquo;Ni&ccedil;in sevap kelimesini yani, &lsquo;Rabbin sevabına bakarlar&rsquo; takdir almayalım?&rdquo; Bunun cevabında diyor ki: &ldquo;Mebna takdirin olmamasıdır; zira s&ouml;z&uuml;n zahirinin tersinedir. &Ccedil;&uuml;nk&uuml; ayetin zahirindeki anlam Allah g&ouml;zle bakmaktır. Eğer sevap kelimesini takdir olarak alırsak Allah dışındaki herhangi bir varlığa nazar edilmiş olur. Yani eğer birilerinin s&ouml;z&uuml;n&uuml; zahirinin tersine yorumlarsak veya s&ouml;z&uuml;n&uuml; değiştirecek şekilde herhangi bir yerini takdir olarak alırsak bu doğru olmaz.&rdquo;</p>\n\n<p>\n	Eşari, &ldquo;G&ouml;zler O&rsquo;nu idrak edemez&rdquo; ayeti hakkında diyor ki: &ldquo;G&ouml;rmemekten kasıt bu d&uuml;nyadadır ki ahirette g&ouml;rmek olasılığıyla bir &ccedil;elişkisi yoktur; zira daha &uuml;st&uuml;n &acirc;leme bırakılan Hakkın &ccedil;ehresini g&ouml;rme en &uuml;st&uuml;n lezzetlerdendir ya da ayette belirtilen g&ouml;rmemekten kasıt Hakkı g&ouml;rmekten mahrum olacak k&acirc;firlerdir.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	Ama daha &ouml;nce &ldquo;Nazar&rdquo; kelimesinin bahis konusu olan ayette nazar etmek &ldquo;G&ouml;z dikmek&rdquo; anlamında olduğunu hatırlattık, yoksa bakmak anlamında değildir. Bu beklemek anlamına gelir ki Arap edebiyatında yayın bir şekilde kullanılır. Arap şair Cemil b. Muammir diyor ki:</p>\n\n<p>\n	Padişah olan sana g&ouml;z diktiğim zaman,<br />\n	Yanındaki deryadan ve nimetlerinden bana bağışla.</p>\n\n<p>\n	Başka bir şair diyor ki:</p>\n\n<p>\n	Vaadin i&ccedil;in sana doğru g&ouml;z dikmişim,<br />\n	Fakirin zengine g&ouml;z diktiği gibi.</p>\n\n<p>\n	Zamahşehri bu ayetin tefsirinde Mekke sokaklarında dilencilik yapan kimsesiz ve k&ouml;r kızın s&ouml;zlerini aktarmaktadır. &ldquo;Diyor ki: G&ouml;zlerim Allah ve siz halka dikilmiştir.&rdquo; <a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;rneklerde &ldquo;Nazar&rdquo; kelimesi g&ouml;z dikmek anlamındadır ve &ldquo;ila&rdquo; harfi ile birlikte alınmıştır. Bu y&uuml;zden mezkur ayetin anlamı şudur: &ldquo;O zor g&uuml;nde &ccedil;ehreler sevin&ccedil;li ve aydındır. Zira Allah&rsquo;ın l&uuml;tuf ve inayetine g&ouml;z dikmişlerdir.&rdquo;</p>\n\n<p>\n	Eşari, Allah&rsquo;ın g&ouml;r&uuml;neceğini ispatlamak i&ccedil;in, &ldquo;Rabbim! Bana (kendini) g&ouml;ster&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a> ayetini de delil olarak getirmiştir ki eğer Allah&rsquo;ın g&ouml;r&uuml;nmesi imk&acirc;nsız olsaydı Hz. Musa nasıl b&ouml;yle bir istekte buluna bilirdi?</p>\n\n<p>\n	Ama bu istek Hz. Musa&rsquo;nın isteği değildi, İsrail oğullarının isteği idi ve Hz. Musa onların dilinden Allah&rsquo;a arz etmişti. İsrail oğulları cahilce b&ouml;yle bir istekte bulunmuş ve eğer Allah kendisini g&ouml;stermezse iman getirmeyeceklerini s&ouml;ylemişlerdi. Hz. Musa onların isteklerini yerine getirmekten ka&ccedil;ınıyordu. Ama Allah kavmini isteğini dile getirmesi i&ccedil;in Musa&rsquo;ya izin verdi. Zira diğer ayetlerde Hz. Musa&rsquo;ya b&ouml;yle bir istekten dolayı baskı uyguladıkları i&ccedil;in İsrail oğulları direkt kınanmıştır. Nisa suresinde ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Ehl-i kitap senden, kendilerine g&ouml;kten bir kitap indirmeni istiyor. Onlar Musa&rsquo;dan, bunun daha b&uuml;y&uuml;ğ&uuml;n&uuml; istemişler de, &ldquo;Bize Allah&rsquo;ı apa&ccedil;ık g&ouml;ster&rdquo; demişlerdi. Zul&uuml;mleri sebebiyle hemen onları yıldırım &ccedil;arptı. Bil&acirc;hare kendilerine a&ccedil;ık deliller geldikten sonra buzağıyı (tanrı) edindiler. Biz bunu da affettik. Ve Musa&rsquo;ya apa&ccedil;ık delil (ve yetki) verdik.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	Yani İsrail oğulları Musa&rsquo;dan kendilerine Allah&rsquo;ı g&ouml;stermesini istemişlerdi. Bu y&uuml;zden yıldırım &ccedil;arpma belasına du&ccedil;ar oldular.</p>\n\n<p>\n	Bakara suresinde bu daha a&ccedil;ık bir şekil belirtilmiştir:</p>\n\n<p>\n	&ldquo;Hani siz, &ldquo;Ey Musa! Biz Allah&rsquo;ı a&ccedil;ıktan a&ccedil;ığa g&ouml;rmedik&ccedil;e sana asla inanmayız&rdquo; demiştiniz. Bunun &uuml;zerine siz bakıp dururken sizi yıldırım &ccedil;arpmıştı.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Nitekim İsrail oğulları bu yersiz isteklerinden dolayı yıldırım &ccedil;arpma belasına du&ccedil;ar oldular, bundan dolayıdır ki, İsrail oğulları direk Allah tarafından kınanmıştır, Hz. Musa kınanmamıştır.</p>\n\n<p>\n	<strong>Beden Azaları</strong></p>\n\n<p>\n	Eşairiler, Allah&rsquo;ın beden azalarına sahip olduğunu zannediyorlar ve Kuran&rsquo;da el, ayak, &ccedil;ehre, g&ouml;z gibi kelimelerin ge&ccedil;tiği ayetleri delil olarak &ouml;ne s&uuml;r&uuml;yorlar, &ouml;rneğin:</p>\n\n<p>\n	&ldquo;Yahudiler, Allah&rsquo;ın eli bağlıdır, dediler. Hay dedikleri y&uuml;z&uuml;nden elleri bağlanası ve l&acirc;net olasılar! Bil&acirc;kis, Allah&rsquo;ın elleri a&ccedil;ıktır, dilediği gibi verir.&rdquo;<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a></p>\n\n<p>\n	Lakin bu ayette Eşairi&rsquo;nin iddiasını destekleyecek herhangi bir şey bulunmamaktadır; &ccedil;&uuml;nk&uuml; &ldquo;elin bağlılığı&rdquo; deyiminden maksat g&uuml;&ccedil;s&uuml;zl&uuml;k ve acizliktir, bunun karşısında &ldquo;elin a&ccedil;ıklığı&rdquo; ibaresi ise g&uuml;&ccedil; ve kudretin g&ouml;stergesidir. Arap edebiyatında genellikle bu anlamlarıyla kullanılırlar, nitekim başka bir ayette ş&ouml;yle deniliyor:</p>\n\n<p>\n	&ldquo;Elini bağlayıp boynuna asma. Ama onu b&uuml;sb&uuml;t&uuml;n de salıverme. Sonra kınanır, hasretler i&ccedil;inde kalırsın.&rdquo;<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<p>\n	Bu iki tabirin hakiki mefhumları bu ayette kast edilmediği &ccedil;ok a&ccedil;ık bir şekilde g&ouml;r&uuml;lmektedir; &ccedil;&uuml;nk&uuml; kasıt hasret nedeni olacak yaşamda katılık ve davranışlarda rahatlıktır.</p>\n\n<p>\n	Yukarıdaki ayette ge&ccedil;en &ldquo;elin bağlılığı-elin a&ccedil;ıklığı&rdquo; deyimleri &Acirc;l-i İmran suresinde fakir ve zengin unvanlarıyla zikredilmiştir:</p>\n\n<p>\n	&ldquo;Ger&ccedil;ekten Allah fakir, biz ise zenginiz diyenlerin s&ouml;z&uuml;n&uuml; andolsun ki Allah işitmiştir.&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	Allah&rsquo;u Te&acirc;l&acirc; bu iddianın cevabında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;De ki: L&uuml;tuf ve ihsan Allah&rsquo;ın elindedir. Onu dilediğine verir. Allah&rsquo;ın rahmeti geniştir ve O her şeyi hakkıyla bilir.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	Başka bir yerde de buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın elindedir, onu dilediğine bahşeder. Allah, b&uuml;y&uuml;k l&uuml;tuf sahibidir.&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	Kuran&rsquo;da on iki defa el kelimesi Allah&rsquo;a nispet verilmiş ve b&uuml;t&uuml;n bu yerlerde kasıt g&uuml;&ccedil; ve kudrettir.</p>\n\n<p>\n	Kuran&rsquo;da on bir defa &ccedil;ehre kelimesi kullanılmıştır ki mukaddes zatın kendisi anlamındadır, &ouml;rneğin:</p>\n\n<p>\n	&ldquo;O&rsquo;nun zatından başka her şey yok olacaktır.&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	&ldquo;Biz sizi Allah rızası i&ccedil;in doyuruyo&shy;ruz.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	G&ouml;z kelimesi Kuran&rsquo;da bir defa tekil ve d&ouml;rt kez &ccedil;oğul olmak &uuml;zere beş defa gelmiştir ve bunların tamamından kasıt &ouml;zel inayettir.</p>\n\n<p>\n	&ldquo;Rabbinin h&uuml;km&uuml;ne sabret. &Ccedil;&uuml;nk&uuml; sen g&ouml;zlerimizin &ouml;n&uuml;ndesin.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<p>\n	Hakeza Taha suresinde Musa&rsquo;ya hitaben buyruluyor ki:</p>\n\n<p>\n	&ldquo;G&ouml;z&uuml;m&uuml;n &ouml;n&uuml;nde yetiştirilesin.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></p>\n\n<p>\n	Baldır kelimesi de Kalem suresinde zikredilmiştir:</p>\n\n<p>\n	&ldquo;O g&uuml;n baldır a&ccedil;ılır.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	Buradaki baldırdan kasıt kıyamet g&uuml;n&uuml;n&uuml;n sıkıntı ve zorluğudur, Allah&rsquo;u Teala başka bir ayette buyuruyor ki:</p>\n\n<p>\n	&ldquo;Ve baldır, baldıra dolaşınca İşte o g&uuml;n sevk edilecek yer, sadece Rabbinin huzurudur.&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	Aslında &ldquo;keşfu&rsquo;s-sag&rdquo; ,Arap edebiyatında yaygın bir şekilde ciddiyet ve &ccedil;abalamanın kinayesi olarak kullanılır. Yani oyun oynama d&ouml;nemi olan bu d&uuml;nyadaki hayat son bulmuş ve ger&ccedil;ekleri g&ouml;rme zamanının gelmiştir. Fars&ccedil;ada &ldquo;keşfu&rsquo;s-sag&rdquo; kelimesi yerine bir işe soyunmak veya kolları sıvamak deyimleri kullanılır ki kasıt herhangi bir işi yapmakta ciddi olmaktır.</p>\n\n<p>\n	<strong>İrade ve &Ouml;zg&uuml;r Olma</strong></p>\n\n<p>\n	Eşairiler ve Adlcılar arasındaki tartışmalı konulardan biri de insanın &ouml;zg&uuml;r iradesi ile ger&ccedil;ekleştirdiği fiillerdir ki; acaba insan kendi iradesiyle mi bu fiiller tahakkuk bulur yaksa iradesinin dışında mıdır?</p>\n\n<p>\n	Ebu&rsquo;l- Hasan Eşari diyor ki: &ldquo;Rububiyette tevhidin gereksinimi şudur; varlık &acirc;leminde meydan gelen her şey &ouml;rneğin insanın &ouml;zg&uuml;r iradesiyle (g&ouml;r&uuml;n&uuml;rde) ger&ccedil;ekleştirdiği fiiller Hakk Te&acirc;l&acirc;&rsquo;nın direk iradesiyle vaki olur. Yoksa Rububiyette şirkin nedeni ve Allah dışındaki bir varlığın bir şey meydana getirmesinde onunla şeriki olmayı gerektirir. H&acirc;lbuki &ldquo;herhangi bir şeyin meydana gelişinde Allah&rsquo;ın iradesi dışından hi&ccedil;bir şeyin dehaleti yoktur.&rdquo;</p>\n\n<p>\n	Ebu&rsquo;l- Hasan Eşari bu iddiasını ispatlamak i&ccedil;in yirmi beşten fazla ayeti delil olarak getirmiştir. &Ouml;rneğin;</p>\n\n<p>\n	1- &ldquo;Oysa Allah sizi de, yaptığınız şeyleri de yaratmıştır.&rdquo;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	2- &ldquo;Allah her şeyin yaratıcısıdır.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></p>\n\n<p>\n	3- &ldquo;Yery&uuml;z&uuml;nde vuku bulan ve sizin başınıza gelen herhangi bir musibet yoktur ki, biz onu yaratmadan &ouml;nce, bir kitapta yazılmış olmasın.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	4- &ldquo;Ş&uuml;phesiz O, g&uuml;ld&uuml;r&uuml;r ve ağla&shy;tır.&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	Cebre inananlar aşağıdaki ayetleri de delil olarak getirmişlerdir:</p>\n\n<p>\n	5- &ldquo;Allah&rsquo;ın dilemesi olmadık&ccedil;a siz dileyemezsiniz.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	6- &ldquo;Allah dilemedik&ccedil;e yine de inanacak değillerdi&rdquo; <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	7- &ldquo;And olsun, biz cinler ve insanlardan bir&ccedil;oğunu cehennem i&ccedil;in yaratmışızdır.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Yani bunlar azap g&ouml;rmek i&ccedil;in yaratılmışlardır. Yoksa kendi nefisleri helak olma nedeni değildir ki, kendi elleriyle kendileri i&ccedil;in cezayı hazırlamış olsunlar.<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p>\n	Kuşkusuz insanın şahsi iradesi ihtiyari fiilleri ger&ccedil;ekleştirmede &ouml;nemli bir role sahiptir. Bu y&uuml;zden insanın fiilleri kendisine nispet verilir ve bunları iyi ve k&ouml;t&uuml; sonu&ccedil;larını y&uuml;klenmek zorunda kalır. Bu herkesin vicdanına m&uuml;racaat ettiğinde rahatlıkla anlayabileceği bir şeydir. İnsan iyi ve k&ouml;t&uuml; fiilleri yapmakta &ouml;zg&uuml;rd&uuml;r, eğer isterse bunları yerine getirir ve eğer istemezse yerine getirmez. İnsanın hi&ccedil;bir zorunluluk olmadan bunları &ouml;zg&uuml;rce ger&ccedil;ekleştirdiği aşik&acirc;rdır; zira bu durum vicdani &ouml;nermelerden sayılmaktadır, yani bunun aşik&acirc;r olduğu zaruri ve bedihidir ve bedihi olmaları da insanın deruni vicdanından kaynaklanır. Dolayısıyla delil, burhan ve istidlale ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Buna ilave olarak &ouml;nceden de belirtildiği gibi &ouml;vme, kınama, m&uuml;jdeleme, korkutma, sevap, ceza vb. ancak iyi ve k&ouml;t&uuml; fiillerin &ouml;zg&uuml;r irade ile eyleme d&ouml;k&uuml;lmesi ve bunların fazilet ve k&ouml;t&uuml;l&uuml;k sayılmalarıyla a&ccedil;ıklanılabilir.</p>\n\n<p>\n	Kuran baştanbaşa ahlaki fazilet ve k&ouml;t&uuml;l&uuml;k sayılan ve insanın davranışlarından kaynaklanan &ouml;vg&uuml; ve kınamalarla doludur. Şer-&icirc; vazife g&ouml;z &ouml;n&uuml;nde bulundurulmaksızın insanın kendi fiillerini ger&ccedil;ekleştirirken se&ccedil;me g&uuml;&ccedil; ve kudretine sahip olduğu g&ouml;r&uuml;l&uuml;r. Tersi bir durum abes ve beyhudedir.</p>\n\n<p>\n	Bu gibi ayetler muhkem ayetlerden sayılmaktadır; &ccedil;&uuml;nk&uuml; insanın fıtratı ve vicdanı ile uyum i&ccedil;indedir. Bu beyana muhalif ayetler g&ouml;r&uuml;n&uuml;şe g&ouml;re m&uuml;teşabihtirler ve muhkem ayetlere g&ouml;re yorumlanmalıdır.</p>\n\n<p>\n	İnsanın fiillerinin ihtiyari olduğuna delalet eden bazı ayetler şunlardır:</p>\n\n<p>\n	1- &ldquo;Kim de &acirc;hireti ister ve ona l&acirc;yık bir bi&ccedil;imde m&uuml;min olarak gayret g&ouml;sterirse, işte bunların &ccedil;alışmaları makbul olur.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	2- &ldquo;Şu h&acirc;lde, kim m&uuml;min olarak bir salih amel işlerse, &ccedil;alışması asla ink&acirc;r edilmez. Ş&uuml;phesiz biz onu yazmaktayız.&rdquo;<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	3- &ldquo;Her kişi kendi kazandığına karşılık bir rehindir.&rdquo;<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p>\n	4- &ldquo;İnsanların bizzat kendi işledikleri y&uuml;z&uuml;nden karada ve denizde d&uuml;zen bozuldu.&rdquo;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	5- &ldquo;Kendilerine hidayet geldiği zaman, insanları inanmaktan alıkoyan şey neydi.&rdquo;<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	6- &ldquo;Kim bir k&ouml;t&uuml;l&uuml;k yapar yahut kendine zulmeder, sonra da Allah&rsquo;tan bağışlama dilerse, Allah&rsquo;ı &ccedil;ok bağışlayıcı ve &ccedil;ok merhamet edici bulur.&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	Eğer insan k&ouml;t&uuml; işlerin yapımında ihtiyar sahibi olmazsa veya kendisine zulmetmeyi reva g&ouml;r&uuml;rse onun bu işini nasıl k&ouml;t&uuml; sayabiliriz. Bu durumda af dilemesinin ne anlamı olabilir?</p>\n\n<p>\n	7- &ldquo;Allah, bir kimseyi ancak g&uuml;c&uuml;n&uuml;n yettiği şeyle y&uuml;k&uuml;ml&uuml; kılar. Onun kazandığı iyilik kendi yararına, k&ouml;t&uuml;l&uuml;k de kendi zararınadır.&rdquo;<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	Bu ayet a&ccedil;ık&ccedil;a insanın iyi ve k&ouml;t&uuml; işleri yapmaya Kadir ve g&uuml;c&uuml; oranında m&uuml;kellef olduğunu dolayısıyla işlerinin sonucunun da kendisine d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;sterir.</p>\n\n<p>\n	8- &ldquo;Dinde zorlama yoktur; &ccedil;&uuml;nk&uuml; doğruluk sapıklıktan iyice ayrılmıştır.&rdquo;<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p>\n	Zira dinin hakikati inan&ccedil;tır, bu y&uuml;zden delillerin aşik&acirc;r olmasıyla h&acirc;sıl olur ve hi&ccedil;bir şekil zorunluluk kabul etmez.</p>\n\n<p>\n	9- &ldquo;Ş&uuml;phesiz bunlar bir &ouml;ğ&uuml;tt&uuml;r. Kim dilerse Rabbine ulaştıran bir yol tutar.&rdquo;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Bu ayet insanın &ouml;zg&uuml;r iradesiyle hakka gidecek olan yolu ve hakikati bulması i&ccedil;in Allah tarafından olan şeylerin insan aklını ve fıtratını harekete ge&ccedil;irmekle birlikte kendisine zahiri yol g&ouml;stericileri de g&ouml;ndereceğini a&ccedil;ık&ccedil;a g&ouml;sterir.</p>\n\n<p>\n	<strong>Saptırma ve Yoldan &Ccedil;ıkarma</strong></p>\n\n<p>\n	Yoldan &ccedil;ıkarma anlamına gelen &ldquo;saptırma fiili&rdquo; ilahi ve &ouml;rf&uuml; değerlerin karşısında yer alan bir fiil olmasına rağmen Kuran&rsquo;ın bir&ccedil;ok ayetinde konu edilmiş ve bu fiil Allah&rsquo;a nispet verilmiştir. Bu ayetlerde &ldquo;saptırma fiilinin&rdquo; asla ger&ccedil;ek anlamlarıyla kullanılmadığı ve bunların sadece mecazi beyanlar olduklarını anlamak i&ccedil;in ilahi &ouml;zelliklere dikkat etmek gerekir.</p>\n\n<p>\n	Allah&rsquo;a nispet verilen &ldquo;saptırma&rdquo;, yoldan &ccedil;ıkarma anlamındadır. Yani hakikatler karşısında inat edip diretenleri kendi hallerine bırakmak ve has inayetten mahrum etmektir. Bu insanların kendileri Hakk Te&acirc;l&acirc;&rsquo;nın has inayetine mazhar olmak istememiş ve bunun i&ccedil;in gerekli olan zemineleri kendi v&uuml;cutlarında meydana getirmedikleri i&ccedil;in kendi hallerine bırakılmışlardır.</p>\n\n<p>\n	&ldquo;Allah, iman edenleri hem d&uuml;nya hayatında hem de ahirette sabit bir s&ouml;zle sağlamlaştırır, zalimleri ise saptırır.&rdquo;<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	Dolayısıyla Allah&rsquo;ın saptırdığı kimseler Hakk&rsquo;a d&ouml;nmenin yollarını aramayan kimselerdir.</p>\n\n<p>\n	&ldquo;Uydurmuş oldukları yalanlar, dinlerinde kendilerini aldatmaktadır.&rdquo;<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a></p>\n\n<p>\n	Yani bu gibi insanların y&ouml;ntemleri beyhude işlerle uğraşmak ve boş s&ouml;zler s&ouml;ylemektir, bu işleri de onları mağrur kılmış ve isyan etmeye sevk etmiştir.</p>\n\n<p>\n	&ldquo;Allah&rsquo;a iman edip ona sımsıkı sarılanları ise (Allah), kendisinden bir rahmet ve l&uuml;tfa kavuşturacak ve onları kendisine varan doğru bir yola iletecektir.&rdquo;<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p>\n	<strong>Hatim ve M&uuml;h&uuml;rleme</strong></p>\n\n<p>\n	Kuran&rsquo;da ge&ccedil;en hatim, ta&rsquo;b/m&uuml;h&uuml;rleme ve &ouml;rt&uuml; kelimeleri aynı şey hakkında olup inat&ccedil;ı ve serkeş insanların kendi yanlış tavır ve davranışlarıyla kendileri i&ccedil;in hazırladıkları hicap anlamındadır.</p>\n\n<p>\n	&ldquo;Allah, onların kalplerini ve kulaklarını m&uuml;h&uuml;rlemiştir. G&ouml;zleri &uuml;zerinde de bir perde vardır.&rdquo; <a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	&ldquo;Onların kalplerine &ndash; ki idrak etme organıdır- m&uuml;h&uuml;r vuruldu.&rdquo;<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a></p>\n\n<p>\n	Lakin bu m&uuml;h&uuml;rleme ve hicap perdesinin zeminini kendileri hazırlamışlardır, bu mesele başka ayetlerde de a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;G&ouml;rd&uuml;n m&uuml; o kimseyi ki kendi hev&acirc;sını kendisine tanrı edinmiş ve onu Allah bir bilgi &uuml;zerine şaşırtmış ve kulağı ve kalbi &uuml;zerine m&uuml;h&uuml;r basmış.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	&ldquo;&Ccedil;&uuml;nk&uuml; onlar &ouml;nce inandıklarını iddia ettiler, sonra ink&acirc;ra gittiler. Bu sebeple kalpleri m&uuml;h&uuml;rlendi.&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a></p>\n\n<p>\n	&ldquo;K&uuml;f&uuml;rleri sebebiyle Allah o kalpler &uuml;zerine m&uuml;h&uuml;r vurmuştur.&rdquo;<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	Yani bu insanlar m&uuml;minleri kandırmak i&ccedil;in zahiren iman getirmişlerdir, ama m&uuml;minlerin tutumlarını gevşetmek i&ccedil;in sonradan bir daha hakkı ink&acirc;r etmişlerdir. Bundan dolayı da Allah bunların g&ouml;n&uuml;llerine m&uuml;h&uuml;r vurmuştur.</p>\n\n<p>\n	&ldquo;Allah, b&uuml;y&uuml;kl&uuml;k taslayan her zorbanın kalbini işte b&ouml;yle m&uuml;h&uuml;rler.&rdquo;<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	Bu y&uuml;zden Allah, bu acı ger&ccedil;eği onların kendi diliyle anlatmakta ve Hakkı ink&acirc;r etmenin zeminini kendi elleriyle hazırladıklarını ve onların bunu itiraf ettiklerini beyan etmektedirler.</p>\n\n<p>\n	&ldquo;(Bu,) bilen bir kavim i&ccedil;in, ayetleri Arap&ccedil;a okunarak a&ccedil;ıklanmış bir kitaptır. Bu kitap m&uuml;jdeleyici ve uyarıcıdır. Fakat onların &ccedil;oğu y&uuml;z &ccedil;evirdi. Artık dinlemezler. Ve dediler ki: Bizi &ccedil;ağırdığın şeye karşı kalplerimiz kapalıdır. Kulaklarımızda da bir ağırlık vardır. Bizimle senin aranda bir perde bulunmaktadır. Onun i&ccedil;in sen (istediğini) yap, biz de yapmaktayız! &ldquo; <a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Bu ayetlerin i&ccedil;eriğinin mutlak inat ve inat&ccedil;ılığı anlattığı ve b&uuml;t&uuml;n bu ibareler bir</p>\n\n<p>\n	temsil ve istiareden &ouml;te bir şey olmadığı&nbsp; a&ccedil;ıktır. Nitekim Allah bu insanları kınamış ve onların şu s&ouml;zlerle Hakk&rsquo;ı ink&acirc;r ettiklerini s&ouml;ylemiştir:</p>\n\n<p>\n	&ldquo;Kalplerimiz perdelidir.&rdquo; dediler. &Ouml;yle değil! K&acirc;firlikleri sebebiyle Allah onlara l&acirc;net etti. Onun i&ccedil;in pek az iman ederler.&rdquo;<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Al-i İmran,7.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hud,1.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Z&uuml;mer,23.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara,70.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zuhruf, 3.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Enfal, 17.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Enfal, 24.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Fahr-i Razi, Tefsir-i Kebir, c. 15, s. 147-148.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Haşr,19.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam,110.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet, 22-23</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Neml,35.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İbane, s. 10-19 el-Lume, s. 61-68.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taha, 5</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Betute&rsquo;nin Seyahatnamesi, c. 1, s. 57.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kalem,42.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Keşşaf,c:4,s:592- 594.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: et-Temhid,c:3,s:152.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam,151.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Teymiyye, c. 3, s. 169.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Muhammed Abduh, el-Menar, c. 3, s. 167.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Mizan, c. 3, s. 31-42. el-Menar, c. 3, s. 163-165.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Pertovi Ez Kuran, c. 3, s. 19-20.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,7.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kendilerini &ldquo;Halkın M&uuml;cahidleri&rdquo; olarak adlandıran m&uuml;nafıklar.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ccedil;e Kune Kuran Ra Beyamuzim, s. 21-56.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara,26.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,7.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. İbn-i R&uuml;şt, el-Keşfu en Menahici&rsquo;l-Edille, s. 89, 96, 96, 107.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. Tefsir-i Kebir, İmam Fahru Razi, c. 7, s. 172, Reşit Rıza Tefsir&rsquo;ul Menar, c. 3, s. 170, Allame Tabatabai, el-Mizan, c. 3, s. 58&ndash;62.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Al-i İmran suresinin 7. ayetinin: &ldquo;Sana kitabı indiren O&rsquo;dur. Ondan bir kısım ayetler muhkemdir ki onlar kitabın anasıdır. Diğerleri ise m&uuml;teşabihtir. Kalplerinde bir kayma olanlar, fitne &ccedil;ıkarmak ve yorumunu yapmak i&ccedil;in ondan m&uuml;teşabih olanına uyarlar. Oysa onun tevilini Allah&rsquo;tan başkası bilmez. Ve ilimde derinleşenler ise: &ldquo;Biz ona inandık, t&uuml;m&uuml; Rabbimizin katındandır&rdquo; derler. Temiz akıl sahiplerinden başkası &ouml;ğ&uuml;t alıp-d&uuml;ş&uuml;nmez.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed,24.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,7.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 285.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,68.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cin,26&ndash;27.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. Allame Tabatabai, Tefsir el-Mizan, c. 3, s. 26&ndash;27.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fahri Razi, Tefsir-i Kebir, c. 7, s. 177.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa,174- 175.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kasas,67.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cin,15.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran, 18.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hud,14.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 166.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatır,11.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 255.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fusilet, 15.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zariyat, 58.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şura, 11.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&rsquo;&uuml;l Belağa, ilk hutbe.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taha,5.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Secde, 5.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl,50.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;lk,16.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatır, 10.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fecr, 22.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 210.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. et-Temhid, c. 3, s. 111- 113.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şura, 11.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; et-Temhid, c. 3, s. 121.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus, 3.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 54.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Secde, 5, Hadid, 4-5, M&uuml;min,15, Taha, 5-6.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul-&uuml; K&acirc;fi, c. 1, s. 131.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 255.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara ,29.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 54.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. İbn-i Kesir, Tarih el-Bidaye ve en-Nihaye, c. 9, s. 7.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara-115.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. et-Temhid, c. 3, s. 126.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hicr,15.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kelimeler Kuran&rsquo;ın n&uuml;zulu i&ccedil;in en az on defa zikredilmiştir. et-Temhid, c. 3, s. 115&ndash;116.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 210.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fecr, 22.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf,82.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;min,78.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl, 33.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet,22-23.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ğaşiye,17.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yasin,49.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Neml,35.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. Ebu&rsquo;l- Hasan Eşari, el-Eban, Haydarabad baskısı, s. 10 &ndash; 19.Ebu&rsquo;l- Hasan Eşari, el-Luma, s. 61&ndash;68</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz. Keşşaf, c. 4. s. 662, Mecma&rsquo;ul Beyan, c. 10, s. 398, Ebu&rsquo;l- Futuh Razi, c. 11, s. 332.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 143.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 153.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 55.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide, 64.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra, 29.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,181.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran,73.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadid&ndash;29.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kasas, 88.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; İnsan, 9.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tur, 48.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taha, 39.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kalem, 42.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet, 29-30.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saffat, 96.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Z&uuml;mer, 62.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; Hadid, 22.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Necm, 43.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; İnsan, 30.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; Enam, 111.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Araf, 179.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; Bkz. Ebu&rsquo;l- Hasan Eşari, el-Ebani, s. 6 ve 49&ndash;59, el-Lume, s. 113, Taftazani, Şerhi Akayidi Nesefiye, Kabil baskısı, s. 60&ndash;61.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; İsra, 19.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; Enbiya, 94.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; Tur, 21.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; Rum, 30.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; İsra, 94.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; Nisa, 110.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Bakara, 286.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Bakara, 256.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; M&uuml;zzemmil, 19.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; İbrahim, 27.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; &Acirc;l-i İmran, 24.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; Nisa, 175.</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Bakara, 7.</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; T&ouml;vbe, 87.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Casiye, 23.</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; M&uuml;nafikun, 3.</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; Nisa, 155.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; M&uuml;&rsquo;min, 35.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Fussilet, 3-5.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; Bakara, 88.</p>\n	</div>\n</div>','Muhkem ve Müteşabih','','publish','closed','open','','muhkem-ve-mutesabih','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3006',0,'post','',0),(3007,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>Dr. Aliekber Babai</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ayet ve rivayetlerden anlaşılan odur ki, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) &ouml;nemli g&ouml;revlerinden ve işlerinden biri Allah&rsquo;ın kitabını &ouml;ğretmek ve onun anlam ve maksatlarını a&ccedil;ıklamaktır. Allah Teala bazı ayetlerde, ayetleri okumaya ilaveten kitap ve hikmeti &ouml;ğretmeyi Hazret-i Peygamber&rsquo;in işleri arasında saymıştır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Kitabı &ouml;ğretmenin, onun kıraatini &ouml;ğretmeyle sınırlı olmadığı, onun anlam ve maarifini de kapsadığı ortadadır. &ldquo;Kitap&rdquo;tan sonra &ldquo;hikmet&rdquo;in zikredilmesi ve &ouml;ğretimin her ikisine eşit seviyede atfedilmesi bizi bu anlayışa yaklaştırmaktadır. Aynı şekilde;</p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><span dir=\"LTR\">[2]</span></a></p>\n\n<p>\n	Ayeti de insanlar i&ccedil;in indirileni a&ccedil;ıklamayı Hazret-i Peygamber&rsquo;in vazifeleri arasında g&ouml;stermiştir. Muteber bir rivayette İmam Sadık (a.s), &ldquo;İnsanlar neden Ali&rsquo;nin ve Ehl-i Beyt&rsquo;inin adının Allah&rsquo;ın kitabında yazmadığını soruyor&rdquo; diyen Ebu Basir&rsquo;e cevap verirken ş&ouml;yle buyurmuştur:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;قولوا لهم ان رسول الله صلی الله علیه و آله و سلم نزلت علیه الصلاة و لم یسم الله لهم ثلاثا و لا اربعا حتی کان رسول الله صلی الله علیه و آله و سلم هو الذی فسر ذلک لهم. و نزلت علیه الزکاة و لم یسم لهم من کل اربعین درهما درهم حتی کان رسول الله صلی الله علیه و آله و سلم هو الذی فسر ذلک. و نزل الحج فلم یقل لهم طوفوا اسبوعا حتی کان رسول الله صلی الله علیه و آله و سلم هو الذی فسر ذلک لهم و نزلت أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ و نزلت فی علی و الحسن و الحسین. فقال رسول الله صلی الله علیه و آله فی علی من کنت مولاه فعلی مولاه و قال اوصیکم بکتاب الله و اهل بیتی&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;Onlara de ki: [Kur&rsquo;an&rsquo;da] Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) namaz [emri] nazil oldu, ama onun &uuml;&ccedil; veya d&ouml;rt rekat olmasını Allah [Kur&rsquo;an&lsquo;da] beyan etmedi. Bunu halka tefsir eden Allah Ras&uuml;l&uuml; (s.a.a) oldu. Hazret&rsquo;e zekat emredildi, ama [Kur&rsquo;an&lsquo;da] her kırk dirhemden bir dirhemin zekat olduğu belirtilmedi. Onu insanlara Allah Ras&uuml;l&uuml; (s.a.a) tefsir etti. Yine hac ayeti nazil oldu, ama Kur&rsquo;an&rsquo;da yedi kere tavaf edileceği s&ouml;ylenmedi. Bunu insanlara Allah Ras&uuml;l&uuml; (s.a.a) tefsir etti. Ali, Hasan ve H&uuml;seyin hakkında &ldquo;Allah&rsquo;a, Ras&uuml;l&rsquo;e ve sizden olan emir sahiplerine itaat edin&rdquo; ayeti nazil oldu. Allah Ras&uuml;l&uuml; (s.a.a) Ali hakkında ş&ouml;yle buyurdu: &ldquo;Ben kimin mevlasıysam Ali de onun mevlasıdır.&rdquo; Yine ş&ouml;yle buyurdu: &ldquo;Size Allah&rsquo;ın kitabını ve Ehl-i Beyt&rsquo;imi bırakıyorum...&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu bakımdan Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilk Kur&rsquo;an-ı Kerim m&uuml;fessiri olduğuna ve risalet &ccedil;ağında Kur&rsquo;an ayetlerini tefsir edip a&ccedil;ıkladığına teredd&uuml;t yoktur. Hazret-i Peygamber&rsquo;in hatadan korunmuş ve masum olduğu, heva ve hevesiyle konuşmadığı, bilgisinin vahiyden neşet ettiği dikkate alındığında ayetler i&ccedil;in beyan ettiği her anlamın, ayetin o manaya delaleti bizim i&ccedil;in aşikar olsun ya da olmasın, Allah Teala&rsquo;nın muradının ta kendisi olduğunda kuşku yoktur. O halde Hazret-i Peygamber&rsquo;den muteber yolla bize ulaşan her tefsirin itibarı kesin ve eleştirilemezdir. Bu nokta Hazret-i Peygamber&rsquo;i imanın gereklerindendir ve t&uuml;m M&uuml;sl&uuml;manların ittifak ettiği bir konudur.</p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><span dir=\"LTR\">[4]</span></a></p>\n\n<p>\n	Ayeti de buna delalet eder. Bu konunun bundan daha fazla tartışılmasına ihtiya&ccedil; yoktur. Tartışılıp araştırılması gereken, kıymetli İslam Peygamberi&rsquo;nin (s.a.a) Kur&rsquo;an&rsquo;ı tefsirdeki bilgisiyle ilgili olarak ortaya atılan iki soruya cevap verilmesidir.</p>\n\n<p>\n	1. Acaba Allah Ras&uuml;l&uuml; Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlam ve &ouml;ğretilerine vakıf mıydı ve Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlam ve &ouml;ğretilerini tefsire g&uuml;&ccedil; yetirebiliyor muydu, yoksa bunların bir b&ouml;l&uuml;m&uuml;n&uuml; m&uuml; biliyordu, &ccedil;&uuml;nk&uuml; Allah&rsquo;tan başka kimse bunları bilmez mi?</p>\n\n<p>\n	2. Hazret-i Peygamber Kur&rsquo;an&rsquo;ın ne kadarını tefsir etmiştir?</p>\n\n<h3>\n	Peygamber-i Ekrem&rsquo;in (s.a.a) Kur&rsquo;an&rsquo;ın B&uuml;t&uuml;n Maarifine Vakıf Olması</h3>\n\n<p>\n	Akıl ve nakil, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (sallallahu aleyhi ve alihi ve sellem) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n maarif ve ahkamını, z&acirc;hir ve b&acirc;tınını, tefsir ve tevilini bildiğine delalet etmektedir. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	Birincisi: Allah Teala katından birtakım manaları ifade i&ccedil;in ayetler nazil olup bunları hi&ccedil;kimsenin, hatta Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (sallallahu aleyhi ve alihi ve sellem) bile anlayamaması akla uygun değildir. Kur&rsquo;an, Allah Teala&rsquo;nın kelamıdır. Her kelamın faydası da manaya delalet ve s&ouml;yleyenin maksadının muhataba ulaşmasıdır. Bir kelam, yalnızca bazı kimselerin maksadı bilebileceği kendine &ouml;zg&uuml; simgeler ve sırlarla aktarılmış olsa bile muhatapların hi&ccedil;birinin anlayamayacağı ve s&ouml;yleyenden başka kimsenin bilemeyeceği bir manayı kasdetmesi makul değildir.</p>\n\n<p>\n	Bu sebeple, Kur&rsquo;an-ı Kerim&rsquo;in, herkesin anlayamayacağı ve sadece belli kimselerin ya da yalnızca Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) anlamaya g&uuml;&ccedil; yetirebileceği b&acirc;tını bulunması m&uuml;mk&uuml;n olmakla birlikte Allah&rsquo;ın hikmet, ilim ve kudreti g&ouml;z&ouml;n&uuml;nde bulundurulduğunda Kur&rsquo;an&rsquo;ın anlamı ve mevzularını hi&ccedil;kimsenin, hatta Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) bile anlayamayacağının kasdedilmesi muhaldir. O mananın kelam yoluyla ifade edilmesi ya m&uuml;mk&uuml;n değildi ya da m&uuml;mk&uuml;nd&uuml; ama mashalata uygun değildi. Yahut hem m&uuml;mk&uuml;nd&uuml;, hem de maslahata uygundu. Birinci ve ikinci durumda kasıt Allah Teala&rsquo;nın hikmetine uygun değildir. Hikmet sahibi Allah kendi kelamıyla ilgili b&ouml;yle bir anlamı kasdetmiş olamaz. &Uuml;&ccedil;&uuml;nc&uuml; durumda, kasdedilen manayı hi&ccedil;kimsenin anlayamayacağı bir lafızla ifade, bilgisizliği ve yetersizliği gerektirir ki Allah Teala her ikisinden de m&uuml;nezzehtir.</p>\n\n<p>\n	İkincisi: Muteber rivayetler, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilimde derinleşmiş olan herkesten &uuml;st&uuml;n olduğuna, Kur&rsquo;an b&uuml;t&uuml;n tevil ve tenzilini Allah Teala&rsquo;nın talimiyle bildiğine delalet etmektedir. &Ouml;yleyse Allah&rsquo;ın bir şeyi ona indirip de tevilini &ouml;ğretmemiş olması m&uuml;mk&uuml;n değildir. Bu rivayetlerden bazıları şunlardır:</p>\n\n<p>\n	- Bureyd b. Muaviye&rsquo;den ş&ouml;yle nakledilmiştir: İki imamdan birinden (İmam Bakır veya İmam Sadık aleyhim&uuml;sselam) &ldquo;<span dir=\"RTL\">وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ</span>&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ayetinin tefsiri hakkında ş&ouml;yle buyurduklarını işittim:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;فرسول الله افضل الراسخین فی العلم قد علمه الله عز و جل جمیع ما انزل علیه من التنزیل و التأویل و ما کان الله لینزل علیه شیئا لم یعلمه تأویله و اوصیاؤه من بعده یعلمونه&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;Allah Ras&uuml;l&uuml; ilimde derinleşenlerin en &uuml;st&uuml;n&uuml;d&uuml;r. Allah azze ve celle ona indirdiğinin b&uuml;t&uuml;n tevil ve tenzilini &ouml;ğretmiştir. Allah&rsquo;ın ona bir şeyi indirip de tevilini &ouml;ğretmemiş olması s&ouml;zkonusu değildir. Ondan sonraki vasiler de tamamını bilirler.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>Sened A&ccedil;ısından</strong></p>\n\n<p>\n	Bu rivayeti Kuleyni (rh) Kafi&rsquo;de nakletmiştir. Meclisi de (rh) Muhammed b. Hasan Saffar&rsquo;ın Basairu&rsquo;d-Derecat&rsquo;ından iki senedle Bihar&rsquo;da aktarmıştır. Bu senedlerden biri, &ldquo;Yakub b. Yezid, İbn Ebi Umeyr&rsquo;den, o İbn Uzeyne&rsquo;den, o Bureyd&rsquo;den, o da Ebi Cafer&rsquo;den (a.s)&rdquo; şeklindedir. Bu isimlerin tamamı sikadır. Dolayısıyla bu rivayetin senedi, Kafi&rsquo;de sahih olmayan İbrahim b. İshak vasıtasıyla nakledilmişse de Basair&rsquo;den nakledilen tarikle sahih ve muteberdir.</p>\n\n<p>\n	<strong>Delalet A&ccedil;ısından</strong></p>\n\n<p>\n	Allah Teala&rsquo;nın s&ouml;z&uuml;nde (<span dir=\"RTL\">و ما یعلم تأویله</span>) ge&ccedil;en &ldquo;<span dir=\"RTL\">تأویل</span>&rdquo; kelimesindeki zamir Kur&rsquo;an&rsquo;a ve onun m&uuml;teşabih kısmına atıftır. &Ccedil;&uuml;nk&uuml; Allah Teala&rsquo;nın &Acirc;l-i İmran suresinin yedinci ayetindeki bu s&ouml;z&uuml; şu c&uuml;mleden sonra gelmiştir:</p>\n\n<p dir=\"RTL\" style=\"margin-left:14.15pt;\">\n	<span dir=\"LTR\"></span>&nbsp;هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	Bu ayet-i kerimenin s&ouml;zkonusu c&uuml;mlesi hususunda s&ouml;ylenmiş olan hadise dikkat edildiğinde &ldquo;<span dir=\"RTL\">ما انزل علیه</span>&rdquo; (Allah&rsquo;ın Peygamber&rsquo;e indirdiği) ile kasdedilenin ya hususen Kur&rsquo;an-ı Kerim veya en azından Kur&rsquo;an&rsquo;ın kesin olarak bilinen kısmı olduğuna teredd&uuml;t kalmayacaktır. Tenzil ve tevilin her ikisi de masdardır. Fakat bu hadiste vasıf manasında kullanılmıştır. Bu ikisinin manası hakkında bazı ihtimaller varsa da burada z&acirc;hiren tenzil ile Kur&rsquo;an&rsquo;ın lafızları ve z&acirc;hir manaları; tevil ile de b&acirc;tın manaları murad edilmiştir. Fudayl&rsquo;dan nakledilen muteber hadiste de Kur&rsquo;an&rsquo;ın z&acirc;hir ve b&acirc;tınına, onun tenzil ve tevili manası verilmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Bundan dolayı &ldquo;mine&rsquo;t-tenzil ve&rsquo;t-te&rsquo;vil&rdquo;deki &ldquo;min&rdquo; edatı eğer &ldquo;ona indirilenin tamamı&rdquo;nı ifade ediyorsa hadisin anlamı şudur ki, Allah, tenzil ve tevil (z&acirc;hir ve b&acirc;tın) olan Kur&rsquo;an&rsquo;ın tamamını Peygamber&rsquo;ine &ouml;ğretmiştir. Eğer &ldquo;min&rdquo; edatı &ldquo;ona indirilen&rdquo; c&uuml;mlesini a&ccedil;ıklıyorsa Allah Kur&rsquo;an&rsquo;ın hem tenzilini (z&acirc;hir anlamlarla birlikte lafızlar), hem de tevilini (b&acirc;tıni anlamların izahı) indirmiş ve bunların tamamını Peygamber&rsquo;ine &ouml;ğretmiş demektir. Her hal&uuml;karda hadisin bu kısmının, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ın t&uuml;m anlam ve &ouml;ğretilerine vakıf olduğuna dair delaletinde hi&ccedil;bir belirsizlik yoktur. Hadisin devam c&uuml;mlesi de (Allah&rsquo;ın ona bir şeyi indirip de tevilini &ouml;ğretmemiş olması s&ouml;zkonusu değildir) bu anlamı teyit etmektedir. &Ccedil;&uuml;nk&uuml; bu c&uuml;mlenin manası, Allah&rsquo;ın, Peygamber&rsquo;ine ne indirdiyse onun tevilini de &ouml;ğrettiğidir. Allah&rsquo;ın Peygamber&rsquo;e Kur&rsquo;an&rsquo;ın tamamını indirdiği ve onun tevili ile kasdedilenin de b&acirc;tıni ve gizli anlamları olduğu g&ouml;z&ouml;n&uuml;nde bulundurulduğunda c&uuml;mlenin, Peygamber-i Ekrem&rsquo;in, başkalarının da anlama kapasitesi bulunan Kur&rsquo;an&rsquo;ın z&acirc;hir anlamları bir yana, Kur&rsquo;an&rsquo;ın tamamındaki b&acirc;tıni ve gizli anlamlara vakıf olduğuna delaleti aşikardır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	- Kuleyni (rh) Kafi&rsquo;de ş&ouml;yle rivayet etmiştir:</p>\n\n<p dir=\"RTL\" style=\"margin-left:14.15pt;\">\n	<span dir=\"LTR\"></span>&nbsp;و عن محمد بن یحیی عن احمد بن محمد عن علی بن الحکم عن سیف بن عمیرة عن الی الصباح قال و الله لقد قال لی جعفر بن محمد علیهماالسلام ان الله علم نبیه صلی الله علیه و آله و سلم التنزیل و التأویل فعلمه رسول الله صلی الله علیه و آله علیاعلیه السلام قال و علمنا و الله&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	Muhammed b. Yahya&rsquo;dan, o Ahmed b. Muhammed&rsquo;den, o Ali . El-Hakim&rsquo;den, o Seyf b. Umeyr&rsquo;den, o Ebi el-Sabah&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a yemin olsun ki, Cafer b. Muhammed (aleyhimesselam) bana ş&ouml;yle buyurdu: Ger&ccedil;ek şu ki Allah tenzil ve tevili Peygamber&rsquo;ine &ouml;ğretmiştir. Allah Ras&uuml;l&uuml; (sallallahu aleyhi ve alihi ve sellem) de onu Ali&rsquo;ye (a.s) &ouml;ğretmiştir.&rdquo; (Daha sonra) buyurdu ki, &ldquo;Allah yemin olsun, onu bize (de) &ouml;ğretti.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu rivayeti Şeyh Tusi de k&uuml;&ccedil;&uuml;k bir farkla<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Tehzibu&rsquo;l-Ahkam&rsquo;da aktarmıştır ve senedi her ikisinde de sahihtir. Bu rivayetin iddiaya delaleti &ouml;nceki rivayetlerdeki a&ccedil;ıklık ve kuvvette değildir. &Ccedil;&uuml;nk&uuml; bu rivayette tenzil ve tevilin manasını tayine dair bir karine mevcut değildir ve onda genel ara&ccedil;lar kullanılmamıştır. Fakat bu iki kelimenin diğer rivayetlerde kullanıldığı yerler g&ouml;z&ouml;n&uuml;nde bulundurulduğunda bu hadisteki tevil ve tenzilden maksadın Kur&rsquo;an&rsquo;ın lafızları ve onun z&acirc;hir ve b&acirc;tın anlamları olduğu ortaya &ccedil;ıkmaktadır. Yine her ikisindeki elif ve l&acirc;m harflerinin, cins elif l&acirc;mı olduğu d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde iddiayı rivayetin atıfta bulunduğu şeyden &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h3>\n	Allah&rsquo;a &Ouml;zg&uuml; Tefsir!</h3>\n\n<p>\n	Kimileri İbn Abbas&rsquo;tan, tefsiri d&ouml;rt b&ouml;l&uuml;me ayırdığını, bunlardan birini de Allah&rsquo;tan başka kimsenin bilemeyeceği tefsir kabul ettiğini aktarmıştır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Zerkeşi bu taksimi sahih saymış<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ve bu b&ouml;l&uuml;m&uuml; izah ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;tan başkasının bilemeyeceği şey, gayp mecrasında akıyor demektir. Tıpkı kıyamet, yağmurun yağması ve rahimlerdeki cenin konularından bahseden, ruh ve mukattaa harflerinin tefsirini i&ccedil;eren ayetler gibi. Ehl-i hakka g&ouml;re Kur&rsquo;an&rsquo;ın her m&uuml;teşabihini tefsir ederken yapılan i&ccedil;tihad caiz değildir ve &uuml;&ccedil; boyuttan (Kur&rsquo;an&rsquo;dan bir nas veya Peygamber&rsquo;den -sallallahu aleyhi ve alihi ve sellem- bir beyan ya da tevili hususunda &uuml;mmetin icmaı) biri olmaksızın onu tefsir etmenin yolu yoktur. O halde zikredilen kaynaklardan hi&ccedil;birinden onun hakkında bir bilgi elde yoksa, Allah&rsquo;ın, ilmini kendisine tahsis ettiği kısımdan olduğunu anlarız.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Taberi de ş&ouml;yle demiştir: &ldquo;Kur&rsquo;an&rsquo;da, tevilini vahid olan Allah&rsquo;tan başkasının bilmediği bir kısım vardır. O da, kıyametin kopma vakti, sura &uuml;flenmesi, İsa b. Meryem&rsquo;in -aleyhimesselam- n&uuml;zul&uuml; ve benzeri konulardan bahsedilen kısımdır.&rdquo; Sonra ş&ouml;yle demiştir: &ldquo;Bizim bu s&ouml;z&uuml;m&uuml;z&uuml;n benzeri İbn Abbas&rsquo;tan da rivayet edilmiştir.&rdquo; Ondan iki rivayet aktarılmıştır. Bir rivayette İbn Abbas&rsquo;tan ş&ouml;yle nakledilmiştir: Tefsir d&ouml;rt y&uuml;z &uuml;zerinedir: Birincisi, Arabın kendi kelamından tanıdığı (ve kendi diliyle anladığı) y&ouml;nd&uuml;r. İkincisi, hi&ccedil;kimsenin bilmemekte mazur olmadığı tefsirdir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, ulemanın bildiği tefsirdir. D&ouml;rd&uuml;nc&uuml;s&uuml;, Allah&rsquo;tan başka hi&ccedil;kimsenin bilmediği tefsirdir.</p>\n\n<p>\n	Başka bir rivayette İbn Abbas, Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Kur&rsquo;an d&ouml;rt harf &uuml;zerine nazil olmuştur. Birincisi, hi&ccedil;kimsenin bilmemekte mazur olmadığı haram ve helallerdir. İkincisi, Arab&rsquo;ın yaptığı tefsirdir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; ulemanın g&ouml;sterdiği tefsirdir. D&ouml;rd&uuml;nc&uuml;s&uuml; Allah&rsquo;tan başka kimsenin bilmediği ve Allah&rsquo;tan başka onu bildiğini iddia edenin yalan s&ouml;ylemiş olacağı m&uuml;teşabihtir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Tefsir ve tevilden ve Allah&rsquo;tan başka kimsenin bilemeyeceği m&uuml;teşabihten kasdettiği şeyin Kur&rsquo;an&rsquo;ın mana ve maarifini tefsir olmadığı gayet a&ccedil;ıktır. Kasdettiği şey, Kur&rsquo;an&rsquo;da zikredilmiş ama Allah&rsquo;ın sembol suretinde ve gizli delalet şeklinde bile olsa bazı kullarına, hatta Peygamber&rsquo;ine dahi anlatmak istemediği şeylerin hususiyetlerini beyan olmalıdır. Belirtilen misallerden kimisi bu mananın delilidir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Eğer maksadı bu idiyse bu g&ouml;r&uuml;ş ve rivayetlerin, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ın t&uuml;m maarifini bilmesine aykırı bir tarafı yoktur. Fakat hurufu mukattaa gibi bazı misallerin zikredilmesinde Zerkeşi&rsquo;ye eleştiri y&ouml;neltir. &Ccedil;&uuml;nk&uuml; Allah Ras&uuml;l&uuml; (s.a.a) mukattaa harflerinin tefsirinden, onların mana ve maksadından haberdardır ve bunun bilgisi Allah Teala&rsquo;ya mahsus değildir. Aynı şekilde, tevili hakkında Kur&rsquo;an&rsquo;dan bir nas, Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) bir beyan veya &uuml;mmetten bir icma varid olmamış her m&uuml;teşabih hakkında Allah&rsquo;ın onun ilmini kendisine tahsis ettiği s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; tevilini Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) &ouml;ğretmekle birlikte o konuda Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) bize herhangi bir izah ulaşmamış olabilir. Bilakis, belirtilen akıl ve rivayet deliline g&ouml;re, Kur&rsquo;an&rsquo;ın mana ve maarifine ait her m&uuml;teşabihin tevilini Allah kesinlikle Peygamber&rsquo;ine &ouml;ğretmiştir.</p>\n\n<p>\n	Fakat Allah&rsquo;tan başka kimsenin bilemeyeceği s&ouml;ylenen tefsirden maksat eğer Kur&rsquo;an&rsquo;ın, sembol suretinde ifade etse bile ve Allah&rsquo;ın Kur&rsquo;an vesilesiyle en azından Allah Ras&uuml;l&uuml; (s.a.a) gibi kullarından bazılarına anlatmak istediği birtakım mevzular ise Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilmini ispatlarken beyan ettiğimiz şeyler g&ouml;z&ouml;n&uuml;nde bulundurulduğunda bu g&ouml;r&uuml;ş ve rivayetlerin doğru olmadığı aşikardır. Zira zikredilen muteber rivayet ve akıl deliline muhaliftir.</p>\n\n<h3>\n	Resulullah ve Kur&rsquo;an&rsquo;ın Hepsinin Tefsiri</h3>\n\n<p>\n	Zehebi el-Tefsir ve&rsquo;l-M&uuml;fessirun kitabında ş&ouml;yle yazmıştır: Ulema, Peygamber&rsquo;in (sallallahu aleyhi ve alihi ve sellem) Kur&rsquo;an&rsquo;ın manalarından ne kadarını ashabına anlattığı hususunda ihtilaf etmiştir. Başında İbn Teymiyye&rsquo;nin bulunduğu kimseler Kur&rsquo;an&rsquo;ın t&uuml;m manalarını beyan ettiğini s&ouml;ylemişlerdir. Başlarında Huveyyi ve Suyuti&rsquo;nin olduğu bir kesim, Peygamber&rsquo;in Kur&rsquo;an&rsquo;ın pek az manası dışındakini ashabına anlatmadığına kaildir.</p>\n\n<p>\n	Zehebi, her birinin delilini naklettikten, onu m&uuml;nakaşa ettikten ve her iki g&ouml;r&uuml;ş&uuml; de abartılı bulduktan sonra ikisinin ortasında bir g&ouml;r&uuml;ş&uuml; tercih ederek ş&ouml;yle demiştir: &ldquo;Peygamber Kur&rsquo;an&rsquo;ın bir&ccedil;ok manasını beyan etmiştir. Sahihlerde bunun delili vardır. Bununla birlikte Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını beyan etmemiştir. &Ccedil;&uuml;nk&uuml; Allah Kur&rsquo;an&rsquo;daki bir kısım bilgiyi kendisine tahsis etmiştir. Bunların bir kısmını ulema bilir. Kimisini Arap kendi dilinden anlar. Bir b&ouml;l&uuml;m&uuml;n&uuml; de herkes anlamak zorundadır ve hi&ccedil;kimsenin bilmeme mazereti yoktur. Nitekim İbn Abbas, İbn Cerir&rsquo;in ondan naklettiği rivayette bu meseleyi a&ccedil;ıklığa kavuşturmuştur.&rdquo;</p>\n\n<p>\n	Zehebi o rivayeti zikrettikten sonra ş&ouml;yle demiştir: &ldquo;A&ccedil;ık olan şu ki, Allah Ras&uuml;l&uuml; (sallallahu aleyhi ve alihi ve sellem) anlaşılması Arap kelamını tanımaya bağlı olan kısmı tefsir etmemiştir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an onların diliyle nazil olmuştur. Anlayışların hemen bilebildiği kısmı da tefsir etmemiştir. Bu b&ouml;l&uuml;m, hi&ccedil;kimsenin bilmemekte mazur g&ouml;r&uuml;lmediği kısımdır. Yine bir kısım daha vardır ki, Allah onun bilgisini kendisine tahsis etmiştir. Allah&rsquo;ın, Peygamber&rsquo;ini de haberdar etmediği kıyametin kopması, ruhun hakikati gibi gayp konularını da tefsir etmemiştir. Kur&rsquo;an&rsquo;ın anlamları arasında sadece iki kısmı ashabı i&ccedil;in tefsir etmiştir. Birincisi, Allah&rsquo;ın onlardan gizlediği ve Peygamber&rsquo;ini haberdar edip onlara a&ccedil;ıklamakla g&ouml;revlendirdiği bazı gaybi konulardır. İkincisi, bir&ccedil;oğu &uuml;&ccedil;&uuml;nc&uuml; kısmın i&ccedil;ine dahil edilmiş şeylerdir; yani ulemanın bildiği ve onlar hakkında i&ccedil;tihadda bulunduğu kısım. Genel mevzuları aydınlatmak, genel şeyleri &ouml;zelleştirmek, kapalı ve m&uuml;şk&uuml;l konuları izah etmek ve manası gizli olan herşeyi a&ccedil;ıklamak gibi. Bunu destekleyen dayanak şudur ki, Peygamber (aleyhisselatu vesselam) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını tefsir etmemiştir. Bazı ayetlerin tevili &uuml;zerinde sahabenin ihtilafı vardır. &Ccedil;&uuml;nk&uuml; o konuda ellerinde Allah Ras&uuml;l&uuml;&rsquo;nden (sallallahu aleyhi ve alihi ve sellem) bir nas bulunsaydı bu ihtilaflar vuku bulmazdı veya o nastan haberdar olur olmaz ihtilaf ortadan kalkardı.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Zehebi&rsquo;nin bu g&ouml;r&uuml;ş&uuml; yanlıştır. Zikrettiği delil ve teyit de onun iddiasını ispatlamamaktadır. Ne sahih kitapları Hz. Peygamber&rsquo;in (s.a.a) Kur&rsquo;an&rsquo;ın bir&ccedil;ok manasını beyan ettiğine şahitlik eder, ne de İbn Abbas rivayeti ve sahabenin ihtilafı Hz. Peygamber&rsquo;in (s.a.a) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını a&ccedil;ıklamadığını teyit eder. Sahihler buna delil oluşturmaz, &ccedil;&uuml;nk&uuml; sıhah kitaplarının tefsir rivayetleri az sayılmasa da ve bir elin parmak sayısı kadar olmasa da Kur&rsquo;an&rsquo;ın t&uuml;m anlam ve &ouml;ğretileriyle ilgili olarak &ccedil;ok fazla bir şey de s&ouml;ylemezler ve Kur&rsquo;an&rsquo;ın &ccedil;oğu anlamının bu rivayetler aracılığıyla beyan edildiğini s&ouml;yleyebileceğimiz seviyede değillerdir. Kur&rsquo;an&rsquo;ın onca anlam ve &ouml;ğretileri nerede, sıhah kitaplarındaki tefsir rivayetleri nerede. İlim sahipleri &ccedil;ok iyi bilirler ki Kur&rsquo;an&rsquo;ın yirmide biri bile sahihlerin tefsir rivayetlerinde beyan edilmiş değildir; &ouml;zellikle de bunların zayıf ve &ccedil;elişkili olanları bir kenara ayrılırsa. Suyuti ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Peygamber&rsquo;den nakledilen tefsir rivayetleri arasında sahih olanlar &ccedil;ok azdır. Bunun yanısıra senedi Peygamber&rsquo;e (s.a.a) kadar giden ve muttasıl senedle Hz. Peygamber&rsquo;den nakledilen rivayetler hayli nadirdir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Ahmed b. Hanbel&rsquo;in, tefsir rivayetleri arasında zayıf rivayetlerin &ccedil;ok olması nedeniyle hadis kitapları i&ccedil;indeki tefsir kitaplarını &uuml;&ccedil; grup halinde saydığı iddiasını aslı yoktur.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> İbn Abbas&rsquo;ın rivayeti de s&ouml;zkonusu g&ouml;r&uuml;şe delil oluşturmaz. &Ccedil;&uuml;nk&uuml; Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n maarifine vakıf olduğu tartışmasında bu rivayetin, Kur&rsquo;an&rsquo;ın anlamlarından bir b&ouml;l&uuml;m&uuml;n&uuml; hi&ccedil;kimsenin, hatta Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n bile bilmediği manasına gelmediği s&ouml;ylendi. Zira bu anlamın hilafına muteber nakil ve akıl delili mevcuttur. Yine bu tartışmada, Allah&rsquo;ın Peygamber&rsquo;e bilgisini vermediği kıyametin kopma vakti, ruhun hakikati ve bu t&uuml;r gaybi konuların Kur&rsquo;an&rsquo;ın anlamı ve &ouml;ğretileri arasında olmadığı, bunların bilinmemesi ve tefsir edilmemesinin Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlamlarının tefsir edilmediğine delil olarak kullanılamayacağı anlaşılmıştır. Aynı şekilde, anlaşılması Arap kelamını tanımakla m&uuml;mk&uuml;n olan, anlayışların hemen kavrayabildiği ve tefsire ihtiya&ccedil; duyurmayan Kur&rsquo;an&rsquo;ın b&ouml;l&uuml;mleri &uuml;zerinde tartışma yoktur.</p>\n\n<p>\n	&Ouml;yleyse Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n bu b&ouml;l&uuml;mleri tefsir etmediğine istinaden Kur&rsquo;an&rsquo;ın t&uuml;m anlamlarını beyan etmediği s&ouml;ylenemez. Tartışma noktası, Kur&rsquo;an&rsquo;ın, anlaşılması i&ccedil;in tefsir ve izah gereken anlamları ve &ouml;ğretileridir. Sahabenin ihtilafı da bir şeyi kanıtlamaz. &Ccedil;&uuml;nk&uuml; Peygamber Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlamlarını beyan ettiği halde sahabenin hepsi onu işitmemiş ve başkaları aracılığıyla da onlara ulaşmamış olabilir. Yahut o anlamların Peygamber&rsquo;den nakledilmesinde farklılıklar da olabilir. &Ouml;yleyse Peygamber (s.a.a) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını bildirmişse bu izahların tamamının t&uuml;m sahabenin elinde olduğu veya o bilgilere ulaştıkları ve bunun da aralarında ihtilaf &ccedil;ıkmamasına zemin oluşturduğu varsayımı s&ouml;zkonusu değildir. O halde onun g&ouml;r&uuml;ş&uuml; delili bulunmayan bir iddiadır. Hatta aksine, ileride g&ouml;stereceğimiz bu mevzudaki tahkik, bu g&ouml;r&uuml;ş&uuml;n yanlışlığını ortaya koyacaktır.</p>\n\n<p>\n	Marifet, Peygamber&rsquo;in Kur&rsquo;an&rsquo;ı tefsirini, Hz. Peygamber&rsquo;den ayetlerin manalarına dair nakledilmiş nas ve rivayetlerden, Kur&rsquo;an&rsquo;da genel olarak ve kapalı bi&ccedil;imde zikredilmiş şeriat h&uuml;k&uuml;mlerini izah eden Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n s&uuml;nnetine (s&ouml;z, davranış ve onay) kadar genişletmiş ve bunu esas alarak Zehebi&rsquo;ye şu eleştiriyi y&ouml;neltmiştir: &ldquo;Kur&rsquo;an&rsquo;da genel olarak ve kapalı bi&ccedil;imde ge&ccedil;miş h&uuml;k&uuml;mler ve &ouml;devlere dair &ccedil;ok sayıdaki izahlardan ve Peygamber (s.a.a) , fazıl sahabesi ve &acirc;lim Ehl-i Beyt&rsquo;inin Kur&rsquo;an&rsquo;daki anlaşılması g&uuml;&ccedil; konuları izah etmek ve karşılaşılan sorunları &ccedil;&ouml;zmek i&ccedil;in beyan ettiği şeylerden sonra Peygamber&rsquo;in (s.a.a) , Kur&rsquo;an&rsquo;ın anlamlarından &ccedil;ok az bir miktar hari&ccedil; doğru d&uuml;r&uuml;st bir şeyi beyan etmediğine, doğal olarak &ccedil;oğunluğu oluşturan geriye kalan b&ouml;l&uuml;mde ise sessiz kaldığına inanan birisini bulabileceğimizi tahmin etmiyorum. Huveyyi ve Suyuti&rsquo;nin -Zehebi bu g&ouml;r&uuml;ş&uuml; onlara nispet etmiştir- s&ouml;z&uuml; de Hz. Peygamber&rsquo;in tefsire dayalı naslarıyla alakalıdır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber&rsquo;den Ehl-i Beyt (masum imamlar, aleyhim&uuml;sselam) kanalıyla ulaşmış rivayetleri bir kenara bırakırsak -Ehl-i S&uuml;nnet&rsquo;in yaptığı gibi-, Hz. Peygamber&rsquo;in tefsire dayalı naslarının sayısı azalacaktır. Ama ger&ccedil;ekte epeyce fazla ve kapsamlıdırlar. &Ouml;zellikle de Hz. Peygamber&rsquo;in şeriatı izah eden s&uuml;nnet-i şerifesini ilave edersek.&rdquo; Marifet, Zehebi&rsquo;nin g&ouml;r&uuml;ş&uuml;n&uuml; eleştirdikten sonra ş&ouml;yle der: &ldquo;O halde doğru g&ouml;r&uuml;ş şudur: Hz. Peygamber Kur&rsquo;an-ı Kerim&rsquo;in mana ve maksatlarının hepsini &uuml;mmetine ve ashabına ya nasla veya şeriatın us&uuml;l ve furuunu izah ile beyan etmiştir. Hususen şeriatı izah eden ve Kur&rsquo;an&rsquo;ın anlamlarını g&ouml;steren imamların (aleyhim&uuml;sselam) rivayetlerini buna eklersek.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	İddiası k&acirc;mil olmakla birlikte delili &ccedil;ok net değildir. &Ccedil;&uuml;nk&uuml; her ne kadar Peygamber&rsquo;in s&uuml;nneti ve Kur&rsquo;an&rsquo;ın genel ve kapalı h&uuml;k&uuml;mlerinin tefsire dayalı naslarla izah edilmesi buna eklenmişse de, hatta Kur&rsquo;an&rsquo;ın manalarını ve şeriatı a&ccedil;ıklamada masum imamlardan (aleyhim&uuml;sselam) rivayetler de buna ilave edilmişse bile yine de Hz. Peygamber&rsquo;in (s.a.a) Kur&rsquo;an&rsquo;ın t&uuml;m anlamlarını beyan ettiğini s&ouml;yleyebileceğimiz şekilde Kur&rsquo;an&rsquo;ın anlam ve &ouml;ğretilerinin t&uuml;m&uuml; bununla a&ccedil;ıklanamaz. Konuya vakıf olanlar, tefsirin bir&ccedil;ok g&uuml;&ccedil;l&uuml;ğ&uuml;n&uuml;n mevcut rivayetler ve s&uuml;nnetle halledilemeyeceğini, Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n mana ve maarifinin mevcut rivayetler ve s&uuml;nnet yoluyla elde edilemeyeceğini iyi bilirler.</p>\n\n<p>\n	Şu halde, şeriatı ve Kur&rsquo;an&rsquo;ın genel h&uuml;k&uuml;mlerini izahta Peygamber ve masum imamların (aleyhim&uuml;sselam) tefsire ilişkin rivayetleri ve s&uuml;nnetleri Hz. Peygamber&rsquo;in Kur&rsquo;an&rsquo;ın t&uuml;m anlamlarını beyan ettiğinin delili kabul edilemez.</p>\n\n<p>\n	&Ouml;yle g&ouml;r&uuml;n&uuml;yor ki bu tartışmada, hata yapmamak i&ccedil;in her biri ayrı ayrı incelenmesi gereken &uuml;&ccedil; mesele vardır:</p>\n\n<p>\n	1. Acaba Allah Ras&uuml;l&uuml; Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını beyan etmiş midir?</p>\n\n<p>\n	2. Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını beyan ettiği farzediliyorsa acaba bunu ashabın hepsine aktarmış mıydı ve hepsi onu anlayacak ve algılayacak yeterlilikte miydi?</p>\n\n<p>\n	3. Acaba Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ı tefsir ederken a&ccedil;ıkladıkları, sahih ve g&uuml;venilir yolla bize ulaşmış mıdır?</p>\n\n<h3>\n	Kur&rsquo;an&rsquo;ın T&uuml;m Manalarının Bildirilmesi</h3>\n\n<p>\n	Doğru olan, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) , anlaşılması ancak kendisinin a&ccedil;ıklamasına bağlı olan Kur&rsquo;an&rsquo;ın birtakım anlam ve &ouml;ğretilerini beyan etmiş olduğudur. &Ccedil;&uuml;nk&uuml;:</p>\n\n<p>\n	Birincisi; Hz. Peygamber Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlamlarına vakıftı. Allah onu Kur&rsquo;an&rsquo;ın a&ccedil;ıklayıcısı tayin etmiş ve ş&ouml;yle buyurmuştur:</p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><span dir=\"LTR\">[20]</span></a></p>\n\n<p>\n	Yine eğitim g&ouml;rmemiş olanlara kitabı &ouml;ğretmeyi onun işleri arasında saymış ve ş&ouml;yle buyurmuştur:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><span dir=\"LTR\">[21]</span></a></p>\n\n<p>\n	&Ouml;te yandan Hz. Peygamber, bilgiyi &ouml;ğretmede cimrilik ve pintilik yapmamış, &uuml;mmetine karşı tam bir hayırhahlık ve muhabbet i&ccedil;inde olmuştur. Allah onu vasfederken ş&ouml;yle buyurur:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><span dir=\"LTR\">[22]</span></a></p>\n\n<p>\n	Bu durum karşısında, Kur&rsquo;an&rsquo;ın anlam ve &ouml;ğretilerinden bir kısmını beyan etmemiş olmasına delil kalmamaktadır. Bunun olabilmesi i&ccedil;in hi&ccedil;bir sahabenin o anlam ve &ouml;ğretileri anlayıp kavrayacak yeterlilikte olmaması gerekir. Bir sonraki meselede anlaşılacağı &uuml;zere hi&ccedil; olmazsa sahabelerinin bir kısmı bu yetenek ve kapasitedeydi.</p>\n\n<p>\n	İkincisi;</p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	Ayet-i kerimesinin atfından anlaşılıyor ki, insanlara indirilen ve anlaşılması i&ccedil;in a&ccedil;ıklamaya muhta&ccedil; olan şeylerde Nebiyy-i Ekrem (s.a.a) Allah Teala katından onu izaha memur edilmiştir. Hz. Peygamber&rsquo;in g&ouml;revinde asla hata yapmayacağı g&ouml;z&ouml;n&uuml;nde bulundurulduğunda Kur&rsquo;an&rsquo;ın a&ccedil;ıklanması lazım gelen birtakım bilgilerini Hz. Peygamber&rsquo;in izah ettiği anlaşılmaktadır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; &ccedil;ok sayıda rivayet Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (sallallahu aleyhi ve alihi ve sellem) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n mana ve maarifini a&ccedil;ıkladığına delalet etmektedir. O rivayetlerden bir &ouml;rneği burada zikredecek ve asıl &ouml;nemli kısmını bir sonraki meseleye bırakacağız:</p>\n\n<p>\n	Emirulm&uuml;minin&rsquo;den (a.s) Nehcu&rsquo;l-Belağa&rsquo;da ş&ouml;yle rivayet edilmiştir:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;ثم اختار سبحنه لمحمد صلی الله علیه و آله لقاءه... فقبضه الیه کریما و خلف فیکم ما خافت الانبیاء فی اممها اذ لم یترکوهم هملا بغیر طریق واضح و لا علم قائما کتاب ربکم مبینا و حرامه و فرائضه و فضائله و ناسخه و منسوخه و رخصه و عزائمه و خاصه و عامه و عبره و امثاله و مرسله و محموده و محکمه و متشابهاه مفسرا جمله و مبینا غوامضه&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;Sonra Allah Subhanehu, Muhammed (sallallahu aleyhi ve alihi ve sellem) i&ccedil;in onunla buluşmayı tercih etti... Bunun &uuml;zerine ona ikramda bulunarak ruhunu kabzetti. O da peygamberlerin &uuml;mmetleri arasında bıraktığı şeyi sizin aranızda bıraktı. &Ccedil;&uuml;nk&uuml; peygamberler, yolu aydınlatmaksızın ve alamet koymaksızın halkı kendi başına terketmez. Rabbinizin kitabını aranızda bıraktı. Oysa helal ve haram, vacip ve m&uuml;stehap, nasih ve mensuh, ruhsat ve azimet, h&acirc;s ve &acirc;mm, ibretler ve meseller, m&uuml;rsel ve mahdut, muhkem ve m&uuml;teşabihi bildirdi, m&uuml;cmel konuları tefsir etti, m&uuml;şk&uuml;latı a&ccedil;ıkladı...&rdquo; <a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<h3>\n	Kur&rsquo;an&rsquo;ın T&uuml;m Anlamlarını Peygamber&rsquo;den Almak</h3>\n\n<p>\n	Diğer asırlarda olduğu gibi risalet &ccedil;ağında da bireyler bilgiyi &ouml;ğrenme kapasitesi ve ona g&ouml;sterilen alaka ve ihtimam bakımından farklı &ouml;ğrenme imkanları, vakit ve fırsatlara sahiplerdi. Sonu&ccedil; itibariyle sahabenin hepsinin, Nebiyy-i Ekrem&rsquo;in (sallallahu aleyhi ve alihi ve sellem) beyan ettiği Kur&rsquo;an&rsquo;ın t&uuml;m anlam ve malumatını &ouml;ğrenememesi doğaldır.</p>\n\n<p>\n	Lakin soru şudur ki, acaba sahabe arasında Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) a&ccedil;ıkladığı t&uuml;m maarifi &ouml;ğrenmiş bir şahıs veya şahıslar var mıydı?</p>\n\n<p>\n	Bu sorunun cevabı olarak denilebilir ki:</p>\n\n<p>\n	Birincisi; Allah&rsquo;ın hikmeti, Allah Ra&shy;s&uuml;l&uuml;&rsquo;n&uuml;n (sallallahu aleyhi ve alihi ve sellem) rıhletiyle birlikte Kur&rsquo;an&rsquo;daki malumatın b&uuml;y&uuml;k kısmının ortadan kalkmaması i&ccedil;in &uuml;mmet arasında Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n beyan ettiği maarifin tamamını anlama yeterliliğine sahip birisinin bulunmasını ve onları &ouml;ğrenmesini gerektirir. Dolayısıyla hi&ccedil; kuşku yok sahabe arasında b&ouml;yle bir fert var olmuştur.</p>\n\n<p>\n	İkincisi; pek &ccedil;ok rivayet b&ouml;yle bir şahsın varolduğuna ve onun da, &ccedil;ocukluğundan itibaren Peygamber&rsquo;in dizi dibinde yetişmiş, daima onunla birlikte vakit ge&ccedil;irmiş, vahyin ilimlerini ve malumatını &ouml;ğrenmeye b&uuml;y&uuml;k ilgi g&ouml;stermiş ve fevkalade kabiliyeti olmuş ve Nebiyy-i Ekrem&rsquo;in de (s.a.a) Kur&rsquo;an&rsquo;ın t&uuml;m maarifini kendisine &ouml;ğretmeye &ouml;zel bir &ouml;nem verdiği Emirulm&uuml;minin Ali b. Ebi Talib (a.s) olduğuna delalet etmektedir. Bu sebeple o, Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarını ve malumatını, tenzil ve tevilini Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) &ouml;ğrenmişti ve tıpkı Hz. Peygamber gibi bu bilgilere vakıftı. Bu meseleye delalet eden rivayetler Şii ve S&uuml;nni kitaplarda, burada hepsini zikredemeyeceğimiz kadar fazladır. İ&ccedil;lerinden bir &ouml;rneğe değinmekle yetineceğiz:</p>\n\n<p>\n	Nehcu&rsquo;l-Belağa&rsquo;da ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;و قد علمتم موضعی من رسول الله صلی الله علیه و آله بالقرابة القریبة و المنزلة الخصیصة وضعنی فی حجره و انا ولید یضمنی الی صدره و یکنفنی فی فراشه و یمسنی جسده و یشمنی عرفه و کان یمضع الشیئ ثم یلقمنیه و ما و جدلی کذبة فی قول و لا خطلة فی فعل... و لقد کنت اتبعه اتباع الفصل اثر امه یرفع لی فی کل یوم من اخلاقه علما و یأمرنی بالاقتداء به و لقد کان یجاور فی کل ستة بحراء فاراه و لا یراه غیری و لم یجمع بیت واحد یومئذ فی الاسلام غیر رسول الله صلی الله علیه و آله و خدیجة و انا ثالثهما اری نور الوحی و الرسالة و اشم ریح النبوة و لقد سمعت رنة الشیطان حین نزل الوحی علیه صلی الله علیه و آله فقلت یا رسول الله ما هذه الرنة فقال هذا الشیطان قدایس من عبادته انک تسمع ما اسمع و تری ما اری الا انک لست بنبی و لکنک لوزیر و انک لعلی خیر&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	Allah Ras&uuml;l&uuml;&rsquo;ne (sallallahu aleyhi ve alihi ve sellem) nispetle mevkimi yakın akrabalık ve &ouml;zel konumum sebebiyle gayet iyi biliyorsunuz. K&uuml;&ccedil;&uuml;k bir &ccedil;ocukken beni dizi dibine oturtur ve g&ouml;ğs&uuml;ne bastırır, yatağında kendi yanında uyutur, bedenini bana temas ettirirdi. Hoş kokusunu duyardım. Yemeği &ccedil;iğner ve benim ağzıma koyardı. S&ouml;z&uuml;mde hi&ccedil;bir yalan ve davranışımda hi&ccedil;bir hata g&ouml;rmedi... Yavru devenin annesini takip etmesi gibi onu izlerdim. Her ge&ccedil;en g&uuml;n ahlakından bir per&ccedil;emi benim i&ccedil;in kaldırıyordu (benim i&ccedil;in yeni bir nokta aşikar oluyordu) ve beni onu izlemeye mecbur bırakıyordu. Her yıl Hira dağında inzivaya &ccedil;ekiliyor ve onu sadece ben g&ouml;rebiliyordum. Benden başkası onu g&ouml;remiyordu. O g&uuml;n Allah Ras&uuml;l&uuml; (s.a.a) , Hadice (selamullahi aleyha) ve o ikisinin &uuml;&ccedil;&uuml;nc&uuml;s&uuml; olan benim dışımda hi&ccedil;bir evde İslam ortaya &ccedil;ıkmamıştı. Vahyin ve risaletin nurunu g&ouml;r&uuml;yordum, n&uuml;b&uuml;vvetin kokusunu alıyordum. Ona vahiy nazil olduğunda şeytanın inleyişini işittim. Dedim ki: &ldquo;Ey Allah&rsquo;ın Ras&uuml;l&uuml;, bu inleme nedir?&rdquo; Buyurdu ki: &ldquo;Bu, ibadetinden umutsuzluğa kapılan şeytandır. Ger&ccedil;ek şu ki, sen benim işittiğimi işitiyor ve benim g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;yorsun. Bir farkla, sen peygamber değilsin. Lakin hi&ccedil; ş&uuml;phe yok sen vezirsin ve hayır &uuml;zeresin.&rdquo; <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu rivayette Ali&rsquo;nin (a.s) Allah Ras&uuml;l&uuml; (s.a.a) ile olan yakınlık ve birlikteliğinin seviyesi, Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) vahiy maarifini almak i&ccedil;in gerekli &ouml;zel konumu a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. Yine burada Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Hz. Ali&rsquo;ye ne &ouml;l&ccedil;&uuml;de alaka duyduğu ve onun yetişmesinde sarfettiği &ccedil;aba, buna mukabil Hz. Ali&rsquo;nin de vahiy malumatını &ouml;ğrenmede nasıl bir yetenekten nasibi olduğu ve Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) hangi seviyede yakın bulunduğu da ortadadır. Rivayetin tamamından &ccedil;ıkan sonu&ccedil; şudur ki, Hz. Ali i&ccedil;in Allah Ras&uuml;l&uuml;&rsquo;nden Kur&rsquo;an&rsquo;ın t&uuml;m anlamlarını &ouml;ğrenmesinin zemini tamamen hazırdı.</p>\n\n<p>\n	Kuleyni (rh) Kafi&rsquo;de Emirulm&uuml;minin&rsquo;den (a.s) uzun bir rivayetin sonunda ş&ouml;yle nakletmiştir:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;و قد کنت ادخل علی رسول الله صلی الله علیه و آله و سلم کل یوم دخلة فیخلینی فیها ادور معه حیث دار و قد علم اصحاب رسول الله صلی الله علیه و آله و سلم انه لم یصنع ذلک باحد من الناس غیری. فربما کان فی بیتی یأتینی رسول الله صلی الله علیه و آله و سلم اکثر ذلک فی بیتی و کنت اذا دخلت علیه بعض منازله اخلانی و اقام عنی نساءه فلا یبقی عنده غیری و اذا أتانی للخلوة معی فی منزلی لم تقم عنی فاطمة و لا احد من بنی و کنت اذا سألته أجابنی و اذا سکت عنه و فنیت مسائلی ابتدأنی فما نزلت علی رسول الله صلی الله علیه و آله آیة من القرآن الا اقرأنیها و املاها علی فکتبتها بخظی و علمنی نأویلها و تفسیرها و ناسخها و منسوخها و محکمها و متشابهها و خاصها و عامها و دعا الله ان یعطینی فهمها و حفظها فما نسیت آیة من کتاب الله و لا علما املاه علی و کتبته منذ دعا الله لی بما دعا و ما ترک شیئا علمه الله من حلال و لا حرام و لا أمر و لا نهی کان او یکون و لا کتاب منزل علی احد قبله من طاعة او معصیة الا علمنیه و حفظته فلم أنس حرفا واحدا ثم وضع یده علی صدری و دعا الله لی ان یملا قلبی علما و فهما و حکما و نورا فقلت یا نبی الله بأبی انت و امی منذ دعوت الله لی بما دعوت لم أنس شیئا و لم یفتنی شیئ لم اکتبه أفتتخوف علی النسیان فیما بعد فقال لا لست أتخوف علیک النسیان و الجهل&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;S&uuml;rekli olarak her g&uuml;n bir kere ve her gece de bir kere Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) yanına giderdim. Her defasında benimle başbaşa kalırdı. Nereyi dolaşıyorsa onunla olurdum. Hangi mevzuya girse onunlaydım. Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ashabı onun benden başka kimseye b&ouml;yle davranmadığını bilirlerdi. Allah Ras&uuml;l&uuml; (s.a.a) ne zaman evime gelse &ccedil;oğunlukla evimde yalnız kalırdık. Her ne zaman evlerinden hangisine girsem benimle yalnız kalır, eşini dışarı &ccedil;ıkarır ve yanında benden başka kimse kalmazdı. Ne zaman benimle başbaşa kalmak i&ccedil;in evime gelse Fatıma&rsquo;yı ve oğullarımı dışarı &ccedil;ıkarmazdı. Ne zaman soru sorsam bana cevap verir, sorularım ne zaman tamamlansa ve sessiz kalsam bu kez kendisini benimle konuşmaya başlardı. Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) kıraatını bana &ouml;ğretmediği, bana imla ettirmediği, kendi el yazımla yazmadığım, tevil ve tefsirini, nasih ve mensuhunu, muhkem ve m&uuml;teşabihini, h&acirc;s ve &acirc;mmını bana &ouml;ğretmediği ve Allah&rsquo;tan bana anlayış ve ezber g&uuml;c&uuml; ihsan etmesini istemediği hi&ccedil;bir ayet nazil olmadı. Benim hakkımda ettiği duadan beridir Allah&rsquo;ın kitabından hi&ccedil;bir ayeti, yazdırdığı ve yazdığım ilimlerden hi&ccedil;birini unutmadım. Allah ona haram ve helal, emir ve nehiy, ge&ccedil;miş ve gelecek, ondan &ouml;nce nazil olmuş her kitap, itaat ve masiyet hakkkında ne &ouml;ğrettiyse o da hepsini bana &ouml;ğretti. Ben de b&uuml;t&uuml;n bunları ezberledim ve hi&ccedil; unutmadım. Sonra elini g&ouml;ğs&uuml;me koydu ve Allah&rsquo;tan kalbimi ilim, anlayış, h&uuml;k&uuml;m ve nurla doldurmasını istedi. Dedim ki: &ldquo;Ey Allah&rsquo;ın Ras&uuml;l&uuml;, annem babam sana feda olsun, benim i&ccedil;in yaptığınız duadan beridir hi&ccedil;bir şeyi unutmadım, yazmadıklarım bile hafızamdan silinmedi. Hala unutacağımdan korkuyor musunuz?&rdquo; Buyurdu ki: &ldquo;Hayır, seninle ilgili unutkanlık ve bilgisizlik korkum yok.&rdquo; <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ebu&rsquo;s-Sabah Kenani&rsquo;nin Sahih&rsquo;inde de -Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ın t&uuml;m malumatından haberdar olup olmadığı tartışmasında zikredilmişti- a&ccedil;ıklandığı gibi, Allah&rsquo;ın, Peygamber&rsquo;ine &ouml;ğrettiği tenzil ve tevili Allah Ras&uuml;l&uuml; de (s.a.a) Ali&rsquo;ye (a.s) &ouml;ğretmiştir.</p>\n\n<p>\n	Muhammed b. Hasan Saffar (rh) Besairu&rsquo;d-Derecat&rsquo;ta, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) sahip olduğu ilmin tamamını Emirulm&uuml;minin&rsquo;e (a.s) &ouml;ğrettiği, Hz. Ali&rsquo;nin Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilmine ortak olduğu ama peygamberlikte iştiraki olmadığı hakkındaki iki bab i&ccedil;inde 23 hadis zikretmiştir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> B&uuml;t&uuml;n bu rivayetler bizim iddiamıza delalet etmektedir. Başka bir babta da bu iddiayı net bi&ccedil;imde ispatlayan rivayetlere yer vermiştir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Mutezile &acirc;limlerinden Ebu Cafer Eskafi de Kuleyni&rsquo;nin (rh) rivayetinin i&ccedil;eriğini k&uuml;&ccedil;&uuml;k bir lafız farklılığıyla İmam Ali&rsquo;nin (a.s) İbnu&rsquo;l-Kevva&rsquo;nın sorularına cevaplarında zikretmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet &acirc;limlerden Hakim Haskani de muttasıl senedle İmam Ali&rsquo;den (a.s) ş&ouml;yle rivayet etmiştir:</p>\n\n<p align=\"center\" dir=\"RTL\" style=\"margin-left:14.15pt;\">\n	<span dir=\"LTR\"></span>&nbsp;ما فی القرآن آیة الا و قد قرأتها علی رسول الله صلی الله علیه و آله و سلم و علمنی معناها&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;da, Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) okumadığım ve bana manasını &ouml;ğretmediği hi&ccedil;bir ayet yoktur.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Başka bir hadiste de Hz. Ali&rsquo;den ş&ouml;yle rivayet edilmiştir:</p>\n\n<p dir=\"RTL\" style=\"margin-left:14.15pt;\">\n	<span dir=\"LTR\"></span>&nbsp;ما نزلت علی رسول الله صلی الله علیه و آله و سلم آیة من القرآن الا اقرأنیها او املاها علی فاکتبها بخطی و علمنی تاویله و تفسیرها و ناسخها و ممسوخها و محکمها و متشابها و دعا الله لی ان یعلمنی فهمها و حفظها فلم انس منه حرفا واحد&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	Allah Ras&uuml;l&uuml; (s.a.a) nazil olan her ayetin kıraatini bana &ouml;ğretirdi. Onu bana yazdırır, ben de kendi el yazımla onu yazardım. Onun tevil ve tefsirini, nasih ve mensuhunu, muhkem ve m&uuml;teşabihini bana &ouml;ğretirdi. Allah&rsquo;tan onu anlamayı ve ezberlemeyi bana &ouml;ğretmesini isterdi. Bunun sonucunda bir harfini bile unutmadım.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in meşhur &acirc;limi İbn Asakir de bu rivayete başka bir senedle Tarihu Dımeşk i&ccedil;inde yer vermiştir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Dolayısıyla Şii ve S&uuml;nni rivayetler, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) , Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlam ve &ouml;ğretilerini Hazret-i Ali&rsquo;ye (a.s) &ouml;ğrettiğine, Hazret&rsquo;in de en k&uuml;&ccedil;&uuml;k bir hata ve yanlışlık olmaksızın b&uuml;t&uuml;n o mana ve maarifi &ouml;ğrendiğine delalet etmektedir. Hatta bir tek harfini bile unutmamıştır. Mezheplerin kitaplarında &ccedil;ok sayıda senedle Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) nakledilmiş</p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;علی خازن علمی&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><span dir=\"LTR\">[32]</span></a></p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;علی عیبة علمی&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><span dir=\"LTR\">[33]</span></a></p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;انا مدینة العلم و علی بابها&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><span dir=\"LTR\">[34]</span></a></p>\n\n<p align=\"center\" dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;انا مدینة الحکمة و علی بابها&nbsp;<span dir=\"LTR\"></span><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><span dir=\"LTR\">[35]</span></a></p>\n\n<p>\n	Gibi rivayetler de bu iddiayı teyit etmekte, hatta vurgulamaktadır. &Ccedil;&uuml;nk&uuml; bu t&uuml;r rivayetlerden, Ali&rsquo;nin (a.s), Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) kendi ilim ve hikmetini &ouml;ğrettiği kişi olduğu, Hz. Ali&rsquo;nin de eksiltip azaltmaksızın ve hata edip unutmaksızın Peygamber&rsquo;in ilim ve hikmetini alıp ezberlediği gayet iyi anlaşılmaktadır. &Ouml;yle ki, kim hangi mevzuda Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilim ve hikmetinden istifade etmek isterse Hazret-i Ali aracılığıyla o y&uuml;ce şahsiyetin ilim ve hikmetine nail olabilir. Kur&rsquo;an-ı Kerim&rsquo;in mana ve maarifini, tenzil ve tevilinin bilgisinin Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n sahip olduğu ilim ve hikmetin asli ve kesin par&ccedil;ası olduğunda teredd&uuml;t yoktur. Yine Ali&rsquo;nin (a.s) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlam ve malumatına vakıf olduğuna delalet eden bir&ccedil;ok rivayet bu iddianın bir başka delilidir. &Ccedil;&uuml;nk&uuml; Hazret&rsquo;in, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n g&uuml;&ccedil;l&uuml; talebesi olduğu ve Kur&rsquo;an&rsquo;ın bilgisini, anlam ve &ouml;ğretilerini Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) talimiyle elde ettiği bilinmektedir. Bu rivayetlerin bir b&ouml;l&uuml;m&uuml; ilerideki bahislerde zikredilecektir.</p>\n\n<h3>\n	Resulullah&rsquo;tan Geriye Kalmış Tefsir</h3>\n\n<p>\n	Kur&rsquo;an-ı Kerim anlam ve &ouml;ğretileri ayetlerin z&acirc;hirinden anlaşılanlara &ouml;zg&uuml; olmadığını biliyoruz. Bilakis Kur&rsquo;an&rsquo;ın z&acirc;hiri ve b&acirc;tını vardır, onun anlam ve &ouml;ğretileri olduk&ccedil;a kapsamlı ve derindir; bizzat kendisinin s&ouml;ylediği gibi herşeyin &ldquo;tıbyan&rdquo;ıdır. Rivayetlerde ge&ccedil;miştekilerin ve kıyamet g&uuml;n&uuml;ne kadar ge&ccedil;ecek olanların bilgisi, insanların bilmediği ve &uuml;zerinde ihtilaf ettiği şeylerin h&uuml;km&uuml; ve beyanı, g&ouml;klerin, yerin, cennet ve cehennemin haberleri, olmuş ve olacakların bilgisi, hepsi onda mevcuttur.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> Diğer taraftan Kur&rsquo;an&rsquo;ın anlamlarını ve bilgilerini anlama niyetiyle gerekli hazırlıkları yapan kişi, hatta mevcut rivayetlerden, yani Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n ve &ccedil;ok kıymetli vasilerinin (salavatullahi aleyhim ecmain) bize ulaşan s&ouml;z ve amelle s&uuml;nnetinden yardım alarak bile olsa Kur&rsquo;an-ı Kerim&rsquo;in t&uuml;m anlam ve &ouml;ğretilerini bulup &ccedil;ıkaramayacağını g&ouml;recektir. Her ne kadar muhtelif konulardaki mevcut rivayetler ve s&uuml;nnet, ayetlerin manalarını anlamada bize yardım etse de, ayrıca ayetlerin naslarından ve z&acirc;hirlerinden, Hz. Peygamber&rsquo;den geriye kalmış kavl&icirc; ve amel&icirc; s&uuml;nnetten vahyin maarifi ve ilahi ahkamın bir b&ouml;l&uuml;m&uuml; &ouml;ğrenilse de Kur&rsquo;an-ı Kerim&rsquo;deki malumatın ağırlıklı kısmına ulaşmakta yetersiz kalacağımızda teredd&uuml;t yoktur, mevcut rivayetler hi&ccedil;bir şekilde onlara ulaşmak i&ccedil;in yeterli değildir. Hele de mevcut rivayetlerin &ccedil;oğunun senedinin muteber ve g&uuml;venilir olmadığı d&uuml;ş&uuml;n&uuml;l&uuml;rse.</p>\n\n<p>\n	Hulasa, hi&ccedil; kuşku yok Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) Kur&rsquo;an&rsquo;ın tefsirine ve onun tenzil ve teviline dair b&uuml;t&uuml;n beyanları elimize ulaşmamıştır ve ne yazık ki bir yandan Emirulm&uuml;minin Ali&rsquo;nin (a.s) erişilmez makamından bir kenara itilmesi ve Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) ilim ve hikmet kapısının insanlığın y&uuml;z&uuml;ne kapatılması, diğer yandan Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) hadislerinin derlenmesinin &ouml;nlenmesi ile bu iş Hz. Peygamber&rsquo;in (s.a.a) rıhletinden sonra uzun yıllar zalimler ve cahiller tarafından ger&ccedil;ekleştirilmiştir.</p>\n\n<h3>\n	Sonu&ccedil;</h3>\n\n<p>\n	Yapılan a&ccedil;ıklamalardan anlaşılan şudur ki, Allah Ras&uuml;l&uuml; (s.a.a) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n anlam ve &ouml;gretilerine vakıftı. Kendisi, risalet asrında Kur&rsquo;an&rsquo;ın tamamını tefsir etmiş, t&uuml;m mana ve maarifi a&ccedil;ıklamış, tenzil ve tevilini izah etmiş ilk ve en &uuml;st&uuml;n m&uuml;fessirdi. Hazret-i Ali de (a.s), Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) beyan ettiklerini eksiksiz &ouml;ğrenmiş ve hıfzetmişti. Fakat ne yazık ki bu birikimin tamamı elimize ge&ccedil;memiştir. Hazret&rsquo;in Kur&rsquo;an tefsirine dair s&ouml;ylediklerinin pek azı muteber senedi olmayan rivayetler arasında bize ulaşmıştır ve hi&ccedil; teredd&uuml;ts&uuml;z &ccedil;ağımızda tefsirin kıymetli kaynaklarından sayılmaktadır. Fakat ayetlerin tefsiriyle ilgili olarak Hazret&rsquo;ten nakledilenlerin hepsi g&uuml;venilir değildir. &Ccedil;&uuml;nk&uuml; Peygamber&rsquo;in (s.a.a) zamanında bile o kadar yalan uydurulmuştu ki insanlara hitap ederek ş&ouml;yle buyurdu:</p>\n\n<p dir=\"RTL\">\n	<span dir=\"LTR\"></span>&nbsp;ایها الناس قد کثرت علی الکذابة<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><span dir=\"LTR\">[37]</span></a> فمن کذب علی متعمدا فلیتبوء مقعده من النار&nbsp;<span dir=\"LTR\"></span></p>\n\n<p>\n	&ldquo;Ey insanlar, bana yalan isnat edenlerin sayısı arttı. Kim kasden benim adıma s&ouml;z uydurursa ateşte yerini hazırlasın.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bu rivayet her hal&uuml;karda Allah Ras&uuml;l&uuml; (s.a.a) adına s&ouml;z uydurulduğunu g&ouml;steren kesin delildir. &Ccedil;&uuml;nk&uuml; ya Allah Ras&uuml;l&uuml; (s.a.a) bu s&ouml;z&uuml; s&ouml;ylemiştir ve rivayete g&ouml;re Hz. Peygamber&rsquo;e yalan yere s&ouml;z isnat edenler &ccedil;oktu, ya da s&ouml;ylememiştir ve bu durumda bu rivayet yalan yere ona s&ouml;z isnat edildiğinin kanıtıdır. Dolayısıyla kendisine isnat edilen tefsirle ilgili rivayetler arasında sadece m&uuml;tevatir veya kesin karine yoluyla Hz. Peygamber&rsquo;den geldiğini kesin olanlara g&uuml;venilebilir. Yahut hi&ccedil; olmazsa mevsuk raviler kanalıyla bize ulaşmış olmalıdırlar.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: Bakara 151, &Acirc;l-i İmran 164, Cuma 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nahl 44</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Us&uuml;l&uuml; Kafi, c. 1, s. 346, Babu Nassillah azze ve celle ale&rsquo;l-eimme aleyhisselam vahiden fevahid, hadis 1; yine bkz: Hakim Haskani, Abdullah b. Abdullah, Şevahidu&rsquo;t-Tenzil, c. 1, s. 191, hadis 203.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Haşr 7</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran 7</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Us&uuml;l&uuml; Kafi, c. 1, s. 270-271, babu enne&rsquo;r-Rasihin fi&rsquo;l-ilm h&uuml;m&uuml;&rsquo;l-eimme aleyhim&uuml;sselam, hadis 2; Biharu&rsquo;l-Envar, c. 23, s. 199.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p dir=\"RTL\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><span dir=\"LTR\"><sup>[7]</sup></span></sup></a><span dir=\"LTR\">&ldquo;</span>عن فضیل بن یسار قال سألت ابا جعفر علیه السلام عن هذه الروایة ما من القرآن آیة الا و لها ظهور و بطن فقال ظهره تنزیله و بطنه تأویله<span dir=\"LTR\">&rdquo; </span></p>\n\n		<p>\n			&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Biharu&rsquo;l-Envar, c. 92, s. 97, hadis 64).</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kummi (rh) tefsirinde de ş&ouml;yle rivayet edilmiştir:</p>\n\n		<p dir=\"RTL\">\n			حدثنی ابی عن ابن ابی عمیر عن عمر بن اذینة عن برید بن معاویة عن ابی جعفر علیه السلام قال ان رسول الله صلی الله علیه و آله و سلم افضل الراسخین فی العلم قد علم جمیع ما انزل الله علیه من التنزیل و التأویل و ما کان الله لینزل علیه شیئا لم یعلمه تأویله و اوصیاؤه من بعده یعلمونه کله</p>\n\n		<p>\n			Hi&ccedil; kuşku yok Allah Ras&uuml;l&uuml; (sallallahu aleyhi ve alihi ve sellem) ilimde derinleşenlerin en &uuml;st&uuml;n&uuml;d&uuml;r. Allah&rsquo;ın tenzil ve tevil olarak kendisine indirdiği herşeyi bilirdi. Allah&rsquo;ın ona bir şey indirip de tevilini &ouml;ğretmediği herhangi bir şey bulunması s&ouml;zkonusu olamaz. Ondan sonra da vasileri onun tamamını biliyordu. (Kummi, Ali b. İbrahim, Tefsiru&rsquo;l-Kummi, c. 1, s. 124)</p>\n\n		<p>\n			Kummi tefsirindeki senedde Ali b. İbrahim&rsquo;in mevcut olması dışında bu rivayetin senedinin sıhhati konusunda tartışma yoktur. Kummi senedini inşaallah daha sonra tartışacağız. Bu rivayetin metni &ouml;nceki rivayetten farklı olsa da yukarıdaki hadisin şerhi dikkate alındığında &ldquo;<span dir=\"RTL\">و ما کان الله لینزل علیه شیئا لم یعلمه تأویله</span>&rdquo; c&uuml;mlesinin bu iddiaya delaleti aşikardır.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Yakub, Furuu Kafi, c. 7, s. 439, babu ma la yelzum mine&rsquo;l-iman ve&rsquo;n-nuzur, hadis 15.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; C&uuml;mlede &ldquo;<span dir=\"RTL\">علمنا والله</span>&rdquo; yerine &ldquo;<span dir=\"RTL\">علمنا الله</span>&rdquo; ifadesi ge&ccedil;mektedir. (Bkz: Tusi, Muhammed b. Hasan, Tehzibu&rsquo;l-Ahkam, c. 8, s. 286, hadis 1052, babu&rsquo;l-iman ve&rsquo;l-aksam, hadis 44).</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Taberi, Muhammed b. Cerir, Camiu&rsquo;l-Beyan, c. 1, s. 26.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Zerkeşi, Muhammed b. Abdullah, el-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 181, nev-i &ccedil;ehil ve yekom, fasl-i &uuml;mmehat-i meahiz-i tefsir, me&rsquo;haz 4.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 183</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Beyan, c. 1, s. 26.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bir başka ihtimal şudur ki, kasdelilen şey, bu mevzuların bilgisinin ilahi vahiy ve ilham dışında m&uuml;mk&uuml;n olmamasıdır ve bunun, Allah&rsquo;ın o bilgiyi Peygamber&rsquo;ine vermiş olmasıyla herhangi bir aykırılığı yoktur. Nitekim Kur&rsquo;an&rsquo;da gaybı sadece Allah&rsquo;ın bildiği buyurulmaktadır</p>\n\n		<p>\n			(<span dir=\"RTL\">قُل لَّا يَعلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ</span>- Neml 65). Ama aynı zamanda gaybi haberleri Kur&rsquo;an&rsquo;da Peygamber&rsquo;e (sallallahu aleyhi ve alihi) vahyederek ş&ouml;yle buyurmaktadır: Sen ve kavmin bundan &ouml;nce bunu bilmiyordunuz</p>\n\n		<p>\n			(<span dir=\"RTL\">تِلْكَ مِنْ أَنبَاء الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَذَا</span> -Hud 49).</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun, c. 1, s. 49-54.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suyuti, Abdurrahman, el-İtkan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 1205.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun, c. 1, s. 47.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Marifet, Muhammed Hadi, el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 174-179.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl 44</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cuma 2</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tevbe 127</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Rıza, Muhammed b. H&uuml;seyin, Nehcu&rsquo;l-Belağa, Feyzulislam&rsquo;ın terc&uuml;me ve şerhiyle, c. 1, s. 35 ve 36, birinci hutbe.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, s. 811-812, hutbe 192.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul&uuml; Kafi, c. 1, s. 116, kitabu&rsquo;l-ilm, babu ihtilafi&rsquo;l-hadis hadis 1&rsquo;in bir kısmı; yine bkz: Saduk, Muhammed b. Ali, el-Hisal, c. 1, s. 257, babu&rsquo;l-erbaa hadis 131.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Saffar, Muhammed b. Hasan, Besairu&rsquo;d-Derecat, s. 290-294, c&uuml;z 4, 10 ve 11. bablar.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 197 ve 198, c&uuml;z 4, bab 8, 1 ve 3. hadisler; yine bkz: Biharu&rsquo;l-Envar, c. 4, s. 208-212.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Eskafi, Ebu Cafer, el-Mi&rsquo;yar ve&rsquo;l-Muvazene, s. 300.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şevahidu&rsquo;t-Tenzil, c. 1, s. 43, hadis 33.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 48, hadis 41.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İbn Asakir, Ali b. H&uuml;seyin, Tarihu Dımeşk, c. 42, s. 386, hadis 8993.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 38, s. 314, hadis 18; c. 40, s. 204, hadis 11; c. 44, s. 238, hadis 29; Emini, Abdulh&uuml;seyin, el-Gadir, c. 3, s. 95.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Gadir, c. 3, s. 95; Bihar, c. 15, s. 297, hadis 36; c. 18, s. 392, hadis 98; c. 40, s. 70, hadis 104, s. 149, hadis 54, sayfa 204, hadis 11; c. 25, s. 37, hadis 4, s. 43, hadis 17; c. 32, s. 348, hadis 330; c. 36, s. 202, hadis 6; c. 37, s. 257, hadis 14, s. 314, hadis 49; c. 38, s. 97, hadis 15 ve s. 341, hadis 17; c. 39, s. 201, hadis 32 ve s. 267, hadis 43 ve c. 40, s. 14, hadis 29, c. 41, s. 182, hadis 18; c. 46, s. 232, hadis 9.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 4, s. 70, hadis 104, s. 78, hadis 114, s. 201, hadis 4, s. 202, 6 ve 7. hadisler, s. 203, hadis 8, s. 204, hadis 11, s. 205, hadis12, s. 206, 7 ve 13-16. hadisler, s. 286, c. 41, s. 301, hadis 32 ve s. 328 ve c. 10, s. 120, 145, 445 ve c. 24, s. 107, 203, c. 33, s. 53, c. 28, s. 199, c. 39, s. 47 ve 210, c. 38, s. 189; el-Gadir, c. 5, s. 468-501.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 25, s. 234, c. 26, s. 111, c. 69, s. 81, c. 93, s. 57, c. 40, s. 201, hadis 3, s. 203, 8 ve 10. hadisler, s. 207; el-Gadir, c. 5, s. 502.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Us&uuml;l&uuml; Kafi, c. 3, s. 133, kitabu fadli&rsquo;l-ilm, babu&rsquo;r-red ile&rsquo;l-kitab ve&rsquo;s-s&uuml;nne, 7 ve 8. hadisler.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rivayette ge&ccedil;en &ldquo;kizab&rdquo; kelimesi &ldquo;kef&rdquo; harfi kesreli ve &ldquo;z&rdquo; de tahfifle okunabilir ve yalan manasına &ldquo;kezebe&rdquo; fiilinin masdarı olabilir veya &ldquo;mekzub&rdquo;un vasfı anlamına ve yalan manasına gelebilir. Yahut &ldquo;kef&rdquo; harfi fethalı ve &ldquo;z&rdquo; de teşdidle okunabilir ve belli bir topluluk i&ccedil;in vasıf ve yalancılar topluluğu manasına gelebilir. Bkz: Meclisi, Muhammed Bakır, Mir&rsquo;atu&rsquo;l-Ukul, c. 1, s. 211.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Us&uuml;l&uuml; Kafi, c. 1, s. 114, kitabu fazli&rsquo;l-ilm, babu ihtilafi&rsquo;l-hadis, hadis 1; el-Hisal, s. 255, babu&rsquo;s-selase, hadis 131; bu s&ouml;z&uuml;n benzeri Nehcu&rsquo;l-Belağa&rsquo;da, s. 665, hutbe 201&rsquo;de de ge&ccedil;mektedir.</p>\n	</div>\n</div>','Kur’an Açıklayıcısı Olarak Resulullah (s.a.a)','','publish','closed','open','','kuran-aciklayicisi-olarak-resulullah-s-a-a','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3007',0,'post','',0),(3008,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	222</p>','222','','trash','closed','open','','222__trashed','','','2020-05-16 23:41:03','2020-05-16 20:41:03','',0,'http://islamex.com/?p=3008',0,'post','',0),(3009,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>Prof. Dr. Aliekber Babai</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Abdullah b. Abbas hicretten &uuml;&ccedil; yıl &ouml;nce doğdu ve hicri 68&rsquo;de vefat etti.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Sahabe asrının m&uuml;fessirlerinden sayılmıştır. Onun m&uuml;fessir olduğuna delalet eden rivayetler zikredilmiştir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Ondan &ccedil;ok sayıda tefsir g&ouml;r&uuml;ş&uuml; de nakledilmiştir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> Bazılarına ge&ccedil;tiğimiz bahislerde değinilmiş rivayetlerden anlaşılan odur ki, İbn Abbas Hz. Ali&rsquo;nin (a.s) talebesiydi ve Hazret&rsquo;in ilminden fazlasıyla yararlanmıştı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Allame Hılli (r.h) onu, rivayetlerine g&uuml;venilir kişiler z&uuml;mresinde zikretmiştir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Onun hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Abdullah b. Abbas Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s.a.a) sahabesi ve Ali&rsquo;nin (a.s) dostu ve talebesiydi. M&uuml;minlerin Emiri&rsquo;ni merci kabul etmesi ve ona olan ihlası gizlenemeyecek kadar meşhurdu. Keşşi (r.h) onun kınandığı bazı rivayetleri zikreder ama İbn Abbas bundan m&uuml;nezzehtir. O rivayetleri kitabımızda zikrettik ve cevaplarını verdik.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Muhakkik T&uuml;steri (r.h) İbn Abbas&rsquo;ı &ouml;ven ve yeren rivayetleri zikretmiş ve onun hakkında tafsilatlı bir tahkik ger&ccedil;ekleştirmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Sonda ş&ouml;yle demiştir: &ldquo;Bu kişinin Peygamber&rsquo;den (s.a.a), On İki İmamdan (a.s) , Hamza ve Cafer&rsquo;den sonra İslam&rsquo;ın en &uuml;st&uuml;n&uuml; olduğu s&ouml;ylense yeridir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> İbn Abbas hakkındaki bu s&ouml;z biraz abartılı olsa da onun rical ilminin &acirc;limleri arasındaki y&uuml;ksek mertebesini ve kıymetini g&ouml;stermektedir.</p>\n\n<p>\n	Ayetullah Hoi (r.h) ,onu kınayan rivayetleri zayıf kabul etmiştir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> Değerlendirmesinin sonunda ş&ouml;yle buyurmuştur: &ldquo;Zikrettiğim şeylerden Abdullah b. Abbas&rsquo;ın y&uuml;ksek mertebede olduğu ve Emir&uuml;lm&uuml;minin&rsquo;i, İmam Hasan ve İmam H&uuml;seyin&rsquo;i (a.s) m&uuml;dafa ettiği anlaşılmaktadır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Zerkeşi ş&ouml;yle demiştir: &ldquo;M&uuml;fessirlerin başı Ali (a.s), ondan sonra da tefsir i&ccedil;in diğer b&uuml;t&uuml;n işleri terkeden İbn Abbas&rsquo;tır.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Suyuti onu Kur&rsquo;an&rsquo;ın terc&uuml;manı kabul etmiş ve ş&ouml;yle demiştir: &ldquo;Tefsirde İbn Abbas&rsquo;tan hayli fazla ve sayılması g&uuml;&ccedil; meseleler ulaşmıştır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in rical uzmanı Zehebi<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> onu &ldquo;&uuml;mmetin bilgini&rdquo;, &ldquo;&ccedil;ağın fakihi&rdquo; ve &ldquo;tefsir imamı&rdquo; tabirleriyle anmıştır.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Ebu Naim, &ldquo;m&uuml;fessiru&rsquo;t-tenzil&rdquo; ve &ldquo;m&uuml;beyyinu&rsquo;t-tevil&rdquo; &uuml;nvanını onun i&ccedil;in kullanmıştır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> İbn Mesud&rsquo;dan, İbn Abbas&rsquo;ın Kur&rsquo;an i&ccedil;in &ccedil;ok iyi bir terc&uuml;man olduğu nakledilmiştir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Necaşi, İbn Nedim, Ağa Bozorg Tehrani ve Hacı Halife (Katip &Ccedil;elebi), i&ccedil;indeki konuların İbn Abbas&rsquo;tan nakledildiği ona ait tefsir kitaplarından bahsetmişlerdir. Bu da onun m&uuml;fessir olduğuna başka bir delildir. Dolayısıyla onun m&uuml;fessir olduğu kesindir ve bunda ittifak vardır. Yine g&uuml;venilirliğinde ve Ali&rsquo;nin dostu ve talebesi olduğunda da teredd&uuml;t yoktur. Fakat onun tefsir şahsiyeti hakkındaki iki nokta dikkate değerdir:</p>\n\n<p>\n	1. İbn &Ouml;mer&rsquo;den &Uuml;mmet-i Muhammed i&ccedil;inde Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) nazil olanı en iyi bilenin İbn Abbas olduğu nakledilmiştir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Bu s&ouml;z&uuml;n ona nispet edilmesi kesin olarak hatalıdır. &Ccedil;&uuml;nk&uuml; sahabi m&uuml;fessirlerin ortak &ouml;zelliklerinde beyan edildiği gibi İbn Abbas Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n mana ve maarifine vakıf değildi. Suyuti&rsquo;nin naklettiği rivayet hem bunu teyit etmekte, hem de onun Kur&rsquo;an&rsquo;ın bazı kelimelerini bile bilmediğini g&ouml;stermektedir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Hz. Ali, İmam Hasan ve İmam H&uuml;seyin&rsquo;in (a.s) Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n mana ve maarifini, onun z&acirc;hir ve b&acirc;tınını bildikleri g&ouml;z&ouml;n&uuml;nde bulundurulursa İbn Abbas&rsquo;ı Kur&rsquo;an&rsquo;ın anlamlarını bilen &uuml;mmetin en &acirc;limi sayamamak bir yana, onu o &ccedil;ok değerli b&uuml;y&uuml;k şahsiyetlerle mukayese etmek bile yakışık almaz. Aynı şekilde Zerkeşi&rsquo;nin sahabenin g&ouml;r&uuml;şlerinin &ccedil;elişmesi durumuna binaen s&ouml;ylediği &ldquo;Eğer hepsinde sorun varsa İbn Abbas&rsquo;ın g&ouml;r&uuml;ş&uuml; hepsine &ouml;nceliklidir&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> s&ouml;z&uuml; de ge&ccedil;ersizdir. Zira ger&ccedil;ek m&uuml;fessirler b&ouml;l&uuml;m&uuml;nde M&uuml;minlerin Emiri Ali&rsquo;nin (a.s) ve İmam Hasan, İmam H&uuml;seyin (a.s) gibi diğer ger&ccedil;ek m&uuml;fessirlerin ilim ve ismeti hakkında beyan ettiklerimiz hesaba katıldığında İbn Abbas benzeri sahabelerin s&ouml;z&uuml;n&uuml;n Emirilm&uuml;minin&rsquo;in (a.s) g&ouml;r&uuml;ş&uuml;yle &ccedil;elişme kabiliyeti bile bulunmadığına teredd&uuml;t kalmaz, nerede kaldı ondan &uuml;st&uuml;n olması.</p>\n\n<p>\n	2. Zehebi sahabi m&uuml;fessirleri tanıtırken İbn Abbas&rsquo;ı tefsir rivayetleri ve g&ouml;r&uuml;şlerinin &ccedil;okluğu nedeniyle diğer sahabi m&uuml;fessirlere, hatta M&uuml;minlerin Emiri Ali&rsquo;ye (a.s) bile &ouml;ncelikli saymıştır.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> Eğer kasdedilen, onun ger&ccedil;ek tefsire ilişkin rivayet ve g&ouml;r&uuml;şlerindeki &ccedil;okluk ise ondan gelen tefsir rivayetleri ve g&ouml;r&uuml;şlerinin ekserisi m&uuml;rsel veya zayıf olduğu ve muteber bir senedden yoksun bulunduğundan bahsedilen &ccedil;okluk belli değildir, hatta aksine sayısı &ccedil;ok azdır. Suyuti&rsquo;nin Halili&rsquo;den naklettiğine g&ouml;re İbn Abbas&rsquo;a nispet edilen uzun tefsirler beğenilmemiştir ve ravileri me&ccedil;huld&uuml;r.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> Şafii&rsquo;den ş&ouml;yle nakletmiştir: &ldquo;Tefsirde İbn Abbas&rsquo;tan nakledilmiş benzer y&uuml;z hadisten başkası sabit değildir.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> Eğer kasdedilen, Ehl-i S&uuml;nnet&rsquo;in tefsir kitaplarında ondan nakledilmiş tefsir rivayetleri ve g&ouml;r&uuml;şlerinin &ccedil;okluğu ise Ehl-i S&uuml;nnet&rsquo;in tefsir kitaplarını esas alıp Şia&rsquo;nın tefsir kitaplarını g&ouml;zardı etmeye dayalı bir bakış a&ccedil;ıklayıcı değildir. Eğer ondan nakledilmiş tefsir rivayetleri ve g&ouml;r&uuml;şlerinin &ccedil;okluğu ile kasdedilen, genel olarak tefsir kitapları ise Şia&rsquo;nın tefsir kitaplarında Hz. Ali&rsquo;den (a.s) nakledilmiş rivayetlerin &ccedil;okluğu g&ouml;z&ouml;n&uuml;nde bulundurulduğunda ona ait tefsir rivayetleri ve g&ouml;r&uuml;şlerinin İmam Ali&rsquo;ye (a.s) ait tefsir rivayetleri ve g&ouml;r&uuml;şlerinden &ccedil;ok olduğu belli değildir. Dolayısıyla onun Emirilm&uuml;minin&rsquo;e (a.s) &ouml;ncelikli olduğu g&ouml;r&uuml;ş&uuml;n&uuml;n doğru bir yanı yoktur. Bilakis İbn Abbas&rsquo;ın M&uuml;minlerin Emiri&rsquo;nin (a.s) talebesi olduğunu ve yaş bakımından da evladı sayıldığını d&uuml;ş&uuml;n&uuml;rsek en azından Hz. Ali&rsquo;yi ona &ouml;ncelikli g&ouml;rmek gerekir. Ger&ccedil;i bizim a&ccedil;ımızdan Hazret&rsquo;in, &uuml;st&uuml;n ve &ouml;ncelikli g&ouml;r&uuml;lse bile İbn Abbas&rsquo;la aynı hizada zikredilmesi yakışık alacak bir şey değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbn Abbas&rsquo;a Ait Tefsir Kitapları</strong></p>\n\n<p>\n	Kur&rsquo;an&rsquo;ı tefsir i&ccedil;in bizzat İbn Abbas tarafından telif edilmiş veya yazılmış bir kitap elimizde yoktur. Hatta b&ouml;yle bir kitabın yazılmış olma ihtimali de teredd&uuml;tl&uuml;d&uuml;r ve kitabiyat&ccedil;ılar onun varlığından haberdar değildirler. Fakat onun adına derlenmiş veya konuları ondan nakledilmiş bazı kitaplardan bahsedilmiştir. Bu kitaplar şunlardır:</p>\n\n<p>\n	1. Kitabu&rsquo;t-Tefsir veya Tefsiru&rsquo;l-Culudi an İbni Abbas</p>\n\n<p>\n	2. Tefsiru İbni Abbas ani&rsquo;s-Sahabe</p>\n\n<p>\n	3. Kitabu İbni Abbas veya Tefsiru İbni Abbas</p>\n\n<p>\n	4. Tefsiru İkrime an İbni Abbas</p>\n\n<p>\n	5. Tenviru&rsquo;l-Mikbas min Tefsiri İbni Abbas</p>\n\n<p>\n	Son zamanlarda yayınlanmış İbn Abbas&rsquo;tan nakledilen iki kitap daha vardır ama bibliyografların değerlendirmesinde ondan bahsedildiğine rastlamadık:</p>\n\n<p>\n	6. Sahife Ali b. Ebi Talib an İbni Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim</p>\n\n<p>\n	7. Garibu&rsquo;l-Kur&rsquo;an fi Şi&rsquo;ri&rsquo;l-Arab, Sualat Nafi b. el-Ezrak an Abdillah b. Abbas</p>\n\n<p>\n	Birinci ve ikinci kitabı Necaşi, Abdulaziz Culudi&rsquo;nin hayat hikayesinde İbn Abbas&rsquo;a ait birka&ccedil; kitaptan s&ouml;zederken zikretmiştir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> C&uuml;mlesinden anlaşılan odur ki, bahsi ge&ccedil;en iki kitabı Culudi İbn Abbas&rsquo;tan nakille yazmıştır. Ağa Bozorg Tehrani de, ikinci kitabı 1186. maddede, &ldquo;Ahmed Abdulaziz b. Yahya b. Ahmed b. İsa Culudi&rsquo;ye ait Tefsiru İbn Abbas ani&rsquo;s-Sahabe&rdquo; başlığı altında zikrettikten sonra 1253. maddede &ldquo;Tefsir el-Culudi an İbni Abbas&rdquo; başlığıyla birinci kitaptan bahsetmiş ve bunun, Tefsiru İbn Abbas ani&rsquo;s-Sahabe&rsquo;den başka bir kitap olduğunu a&ccedil;ıklamıştır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Fakat bu iki kitaptan da eser yoktur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; kitabı İbn Nedim Kitabu İbn Abbas adı altında zikretmiş ve &ldquo;M&uuml;cahid onu İbn Abbas&rsquo;tan rivayet etti.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> demiştir. Ağa Bozorg Tehrani, 1185 numaralı maddede onu Tefsiru İbn Abbas başlığıyla anmıştır.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> Bu tefsirin hicri 1367 senesinde Pakistan&rsquo;da basıldığı s&ouml;ylenmiştir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; kitabı da İbn Nedim ve Hacı Halife (Katip &Ccedil;elebi) zikretmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Fakat ondan bir iz yoktur.</p>\n\n<p>\n	Beşinci, altıncı ve yedinci kitap basılıp istifadeye sunulmuştur. Burada bu &uuml;&ccedil; kitabın i&ccedil;eriğinin İbn Abbas&rsquo;a isnadını &ouml;zet bi&ccedil;imde inceleyeceğiz.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	<strong>1- Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas</strong></p>\n\n<p>\n	Bu tefsiri İbn Abbas&rsquo;ın telif etmediğinde ihtilaf yoktur. Kitap, el-Kamusu&rsquo;l-Muhit kitabının m&uuml;ellifi meşhur lugat&ccedil;ı Muhammed b. Yakub Firuzabadi&rsquo;ye nispet edilmiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> Fakat kitabın başında bir senetle<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> &ldquo;bism&rdquo; harfleri ve &ldquo;Allah&rdquo;, &ldquo;el-Rahman&rdquo; ve &ldquo;el-Rahim&rdquo; kelimelerine verilen anlam İbn Abbas&rsquo;tan nakledilmiştir. Daha sonra &ldquo;İbn Abbas&rsquo;tan isnatla&rdquo; ifadesini kullanarak Hamd suresinin kelimelerine dair &ouml;zet tefsir sıkıştırılmış bi&ccedil;imde beyan edilmiş ve sonunda &ldquo;amin&rdquo; kelimesi zikredilerek manası anlatılmıştır.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> Bakara suresinin başında, tefsirin başlangıcındaki senetten biraz farklı olan bir senetle<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> İbn Abbas&rsquo;tan nakille Bakara suresinin tefsirine girişilmiş ve &ldquo;İbn Abbas&rsquo;tan isnatla&rdquo; ifadesi kullanılarak &Acirc;l-i İmran suresinin tefsirine başlanmıştır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> Her suresinin başlangıcında da bu ifade kullanılmıştır.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> Dolayısıyla bu tefsirin t&uuml;m konularının İbn Abbas&rsquo;tan nakledildiği s&ouml;ylenebilir. Ger&ccedil;i bu rivayetin sıhhati belirsizdir, &ccedil;&uuml;nk&uuml; senedi muteber ve g&uuml;venilir değildir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kitabın i&ccedil;eriğine dikkat edildiğinde m&uuml;ellifinin S&uuml;nni mezhepten bir şahıs olduğu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; ayet-i kerimeleri Ehl-i S&uuml;nnet&rsquo;in tarzına g&ouml;re ve onların itikadına, rivayet ve fıkh&icirc; ahkamına uygun bi&ccedil;imde tefsir etmiştir. Mesela Hamd suresinin tefsirinde &ldquo;bismillahirrahmanirrahim&rdquo;i Hamd suresinden bağımsız ve ayrı tefsir etmiş, surenin tefsirinin sonunda da &ldquo;amin&rdquo; kelimesini zikredip manasını anlatmıştır.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> Bu, &ldquo;bismillahirrahmanirrahim&rdquo;i surenin par&ccedil;ası saymayan ve Hamd suresinin bitiminde &ldquo;amin&rdquo; demeyi makbul bulan Ehl-i S&uuml;nnet&rsquo;in varsayımına mutabıktır. Aynı şekilde, Şia&rsquo;nın ve Ehl-i S&uuml;nnet&rsquo;ten bir grubun ittifakıyla Hz. Ali&rsquo;nin (a.s) &ldquo;leylet&uuml;&rsquo;l-mebit&rdquo;te<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) kendini adaması ve fedakarlığı hakkında nazil olan<br />\n	&ldquo;<span dir=\"RTL\">وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ</span>&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> ayetini izah ederken ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;Malıyla canını Mekkelilerden satın alan Suheyb b. Sinan ve ashabı hakkında nazil olmuştur.&rdquo; Buna g&ouml;re ayeti tefsir ederken &ldquo;satar&rdquo; kelimesine &ldquo;satın alır&rdquo; manası vermiş, &ldquo;malıyla&rdquo; kelimesini ayete eklemiş ve ayetin İmam Ali (a.s) hakkında nazil olduğu konusunda da tamamen sessiz kalmıştır.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> &ldquo;<span dir=\"RTL\">وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ</span>&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a><br />\n	ayet-i kerimesinde &ldquo;ilimde derinleşmiş olanlar&rdquo;daki &ldquo;ve&rdquo;yi istinaf kabul etmiş ve ilimde derinleşmiş olanları Tevrat&rsquo;ın ilmine ulaşanlar kimseler (Abdullah b. Selam ve arkadaşları) anlamı vermiştir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Halbuki bir&ccedil;ok rivayette ilimde derinleşenler , Nebi-yi Ekrem (s.a.a) ve onun kıymetli vasileri (a.s) olarak tefsir edilmiştir. Onun &ldquo;ilimde derinleşenler&rdquo; i&ccedil;in verdiği mananın &ldquo;ilim&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> kelimesine atfında aykırılık vardır. &Ccedil;&uuml;nk&uuml; En&rsquo;am suresi 103. ayetteki &ldquo;<span dir=\"RTL\">لاَّ تُدْرِكُهُ الأَبْصَارُ</span>&rdquo; c&uuml;mlesinin anlamında buna aykırı atıf kullanmıştır: &ldquo;D&uuml;nyada g&ouml;zler onu idrak edemez ve insanlar onun g&ouml;rd&uuml;ğ&uuml;n&uuml; g&ouml;remez. G&ouml;zler Y&uuml;ce Allah konusunda ahirette keyfiyete nispetle ve d&uuml;nyada g&ouml;rmeye nispetle engellidir.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a> &ldquo;<span dir=\"RTL\">إِلَى رَبِّهَا نَاظِرَةٌ</span>&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> ayetinin manasını verirken ş&ouml;yle demiştir: &ldquo;Rablerinin suretine bakmaktadırlar ve bundan menedilmemişlerdir.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> Bu anlam, Allah&rsquo;ın ahirette g&ouml;r&uuml;lebileceğini kabul eden Eş&rsquo;ari akidesine uygundur.<br />\n	&ldquo;<span dir=\"RTL\">يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ</span>&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> ayetinde &ldquo;sana indirilen&rdquo; ifadesini, m&uuml;şriklerin mabutlarına s&ouml;vmek, onların dinini kınamak, onlarla savaşmak ve İslam&rsquo;a davet olarak tefsir etmiştir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> &ldquo;<span dir=\"RTL\">الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ</span>&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> ayetindeki &ldquo;bug&uuml;n&rdquo; kelimesini &ldquo;hac g&uuml;n&uuml;&rdquo; olarak ve &ldquo;dini tamamlama&rdquo;yı da dinin helal ve haramları, emir ve yasakları kabilinden şeriatını beyan etme olarak tefsir etmiştir.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	&ldquo;Hi&ccedil; kuşku yok sizin veliniz Allah ve Ras&uuml;l&uuml;, iman edenler, namazı kılanlar, r&uuml;ku sırasında zekatı verenlerdir.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> ayetindeki &ldquo;iman edenler&rdquo; ifadesine Ebubekir ve arkadaşları manasını vermiş, &ldquo;r&uuml;ku edenler&rdquo;i de beş vakit namazı Peygamber&rsquo;le birlikte cemaatle kılmak şeklinde tefsir etmiştir.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> &ldquo;Başlarınızı meshedin, ayaklarınızı da &ccedil;ıkıntılara kadar&rdquo; ayetinde başı meshetme &uuml;zerine ş&ouml;yle demiştir: &ldquo;Keyfe şi&rsquo;tum&rdquo; yani nasıl isterseniz &ouml;yle meshedin. Fakat ayakları meshetmeye gelince ş&ouml;yle demiştir: &ldquo;Fevka&rsquo;l-huffeyn&rdquo;, yani ayakkabılarınızın &uuml;zerine meshedin. Sonra ş&ouml;yle devam etmiştir: &ldquo;Eğer ayetteki &lsquo;erculekum&rsquo;u l&acirc;mı nasbederek okursanız mana yıkamaya gider.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> Yani ayaklarınızı yıkmalısınız.</p>\n\n<p>\n	B&uuml;t&uuml;n bu tefsirlerin S&uuml;nni mezhep bir şahsın zihniyetini yansıttığı ve ayetlerin lafzının gereklerine aykırı d&uuml;şt&uuml;ğ&uuml; ortadadır. Bazı tefsir kitaplarında İbn Abbas&rsquo;tan bu t&uuml;r anlamlar ve tefsirlerin hilafına g&ouml;r&uuml;şler nakledildiği dikkate alındığında bu tefsirin İbn Abbas&rsquo;a isnadında yanlışlık bulunduğu kesin olarak g&ouml;sterilemese bile en azından ona iftira ihtimalini g&uuml;&ccedil;lendirmiş olacaktır. Mesela Tabersi Mecmeu&rsquo;l-Beyan&rsquo;da &ldquo;İnsanlar arasında &ouml;yleleri vardır ki Allah&rsquo;ın rızasını kazanmak i&ccedil;in kendini satar...&rdquo; ayetini izah ederken ş&ouml;yle buyurmuştur: &ldquo;S&uuml;ddi, İbn Abbas&rsquo;tan, bu ayetin Ali b. Ebi Talib (a.s) hakkında -Peygamber (s.a.a) m&uuml;şriklerin tehlikesinden mağaraya ka&ccedil;ınca Ali&rsquo;nin (a.s) Hazret&rsquo;in yatağında uyuduğu sırada- nazil olduğunu rivayet etmiştir.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> Bu, Tenviru&rsquo;l-Mikbas tefsirinde bu ayetin izahında ge&ccedil;en şeye tamamen muhaliftir.</p>\n\n<p>\n	Aynı şekilde &ldquo;Onun tevilini Allah&rsquo;tan ve ilimde derinleşmiş olanlardan başkası bilmez&rdquo; ayeti hakkında Tabersi (r.h) ş&ouml;yle demiştir:</p>\n\n<p>\n	C&uuml;mlenin d&uuml;zenine dair iki g&ouml;r&uuml;ş vardır. Biri, &ldquo;derinleşmiş olanlar&rdquo; &ldquo;ve&rdquo; ile &ldquo;Allah&rdquo;a atfedilmiştir... Bu, İbn Abbas&rsquo;ın g&ouml;r&uuml;ş&uuml;d&uuml;r...<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> Bu da Tenviru&rsquo;l-Mikbas tefsirinde ge&ccedil;en izaha muhaliftir. &Ccedil;&uuml;nk&uuml; orada &ldquo;derinleşmiş olanlar&rdquo;ın &ldquo;ve&rdquo;si istinaf kabul edilmiştir. &ldquo;Ey Ras&uuml;l, sana Rabbinden indirileni tebliğ et.&rdquo; ayetinin izahına dair bu tefsirde belirtilen şey, bu ayet i&ccedil;in Mecmeu&rsquo;l-Beyan&rsquo;da İbn Abbas&rsquo;tan nakledilen<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a> n&uuml;zul sebebiyle uyuşmamaktadır. Bu nedenle bu tefsirin i&ccedil;eriğinin İbn Abbas&rsquo;a isnad edilmesinin muteber bir senedinin bulunmamasına ilaveten, bazı konularda zıtlıkları da vardır. &Ouml;yleyse bu tefsirin mevzularını İbn Abbas&rsquo;a ait tefsir g&ouml;r&uuml;şleri kabul etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- Garibu&rsquo;l-Kur&rsquo;an fi Şi&rsquo;ri&rsquo;l-Arab, Nafi b. el-Ezrak&rsquo;ın İbn Abbas&rsquo;a Soruları</strong></p>\n\n<p>\n	Bu isimde bir kitap Muhammed Abdurrahim ve Ahmed Nasrullah&rsquo;ın tahkikiyle basılmıştır. Kitabın asli mevzusu, Nafi b. Ezrak&rsquo;ın İbn Abbas&rsquo;a Kur&rsquo;an-ı Kerim&rsquo;in kavramları hakkında y&ouml;nelttiği sorular ve İbn Abbas&rsquo;ın ona cevaplarıdır. Bu kitapta, aşağıdaki senedle<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> Nafi b. Ezrak ve Necdet b. Uveymir Kur&rsquo;an-ı Kerim&rsquo;in kavramlarından yaklaşık 250 kelimeyi<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> İbn Abbas&rsquo;a sormuş ve ondan bu anlam i&ccedil;in Arap&ccedil;a&rsquo;dan delil getirmesini istemişlerdir. İbn Abbas o kelimelerin manasını Arap şiirinden dayanaklarla beyan etmiştir. Suyuti de bu kitabın başında bahsi ge&ccedil;en senedle son bulan senedle<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> bu soru-cevap b&ouml;l&uuml;m&uuml;ne Itkan&rsquo;ın, Kur&rsquo;an&rsquo;ın garibini (manası zor kelimelerini) tanımaya dair olan otuzaltıncı nev&rsquo;inde yer vermiş ve bunların bazılarına İbn Enbari&rsquo;nin Kitabu&rsquo;l-Vakf&rsquo;ta ve Taberani&rsquo;nin el-Mu&rsquo;cemu&rsquo;l-Kebir&rsquo;de zikrettiğini s&ouml;ylemiştir.<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Eğer bu cevapların İbn Abbas&rsquo;tan geldiği sabit olsaydı bu kitap ve bu rivayet, Kur&rsquo;an&rsquo;ı-ı Kerim&rsquo;deki bazı kelimelerin n&uuml;zul zamanındaki &ouml;rfi manalarını elde etmek ve tahkik i&ccedil;in &ccedil;ok iyi bir kaynaktır. &Ccedil;&uuml;nk&uuml; o, hem Arap&ccedil;a konuşuyordu, hem de n&uuml;zul zamanına yakın yaşamıştı. Fakat bu kitap ve rivayetin senedi tartışmaya a&ccedil;ıktır. Zira Şii rical uzmanları bu senedi mevsuk bulmamışlardır ve bu y&uuml;zden bizim a&ccedil;ımızdan g&uuml;venilir değildir.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Sahifetu Ali b. Ebi Talha<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim</strong></p>\n\n<p>\n	En son Raşid Abdulmun&rsquo;im el-Rical&rsquo;in tahkikiyle basılmış olan bu kitap ne İbn Abbas&rsquo;ın telifidir, ne de Ali b. Ebi Talha&rsquo;nın. Bilakis s&ouml;zkonusu araştırmacı, kendisinin a&ccedil;ıkladığına g&ouml;re, ayetlerin tefsirine dair Ali b. Ebi Talha&rsquo;dan İbn Abbas tarikiyle tefsir kitapları ve diğerlerinde dağınık bi&ccedil;imde nakledilmiş rivayetleri toplamış ve Kur&rsquo;an ayetlerinin sırasına g&ouml;re d&uuml;zenlemiş, nihayetinde de bu kitap ortaya &ccedil;ıkmıştır. Bu konuda ş&ouml;yle der:</p>\n\n<p>\n	Ahmed b. Hanbel, Ali b. Ebi Talha&rsquo;nın tefsirle ilgili meşhur sahifesi hakkındaki &ldquo;Mısır&rsquo;da tefsire dair Ali b. Ebi Talha&rsquo;nın rivayet ettiği bir sahife vardır. Bir kimse onu bulmak i&ccedil;in Mısır&rsquo;a gitse buna değer.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a> s&ouml;z&uuml; beni bu kişiden ve Abdullah b. Abbas&rsquo;tan rivayet ettiği sahifesinden bahsetmek zorunda bıraktı.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Ahmed b. Hanbel&rsquo;in işaret ettiği o sahife kaybolduğundan ve k&uuml;t&uuml;phanelerde yeri boş kaldığından sahihinin zanna ilişkin kısmında onun b&ouml;l&uuml;mlerini tefsir ve hadis kitaplarından arayıp biraraya getirmeye karar verdim.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Başlangıcı Bakara suresi olan bu kitapta Kur&rsquo;an&rsquo;daki kelimelere &ouml;zl&uuml; ve veciz bi&ccedil;imde anlam verilmiştir. Bazı yerlerde bir ayetin tamamı başka bir ayete,<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> ayetten &ccedil;ıkan veya ona uygun d&uuml;şen h&uuml;k&uuml;mler,<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a> ayetlerin olayı veya n&uuml;zul sebebi<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> de beyan edilmiş ve Felak suresine kadar devam etmiştir. Hamd suresinin tefsirinde ve Bakara suresinin başındaki &ldquo;bismillahirrahmanirrahim&rdquo;in yorumunda herhangi bir konu zikredilmemiştir. Bakara suresi &ldquo;elif lam mim&rdquo; i&ccedil;in bir anlam g&ouml;sterilmesiyle başlamaktadır ve ilk c&uuml;mleleri ş&ouml;yledir:</p>\n\n<p>\n	[Tefsirde] Y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;Elif lam mim&rdquo;. O der ki: &ldquo;Bu harfler Allah&rsquo;ın ettiği yemindir ve o, Allah&rsquo;ın isimlerindendir.&rdquo; [Tefsirde] Y&uuml;ce Allah &ldquo;iman ederler&rdquo; buyurmaktadır. O der ki: &ldquo;Tasdik edenler.&rdquo; [Tefsirde] Y&uuml;ce Allah buyurur ki: &ldquo;Verdiğimiz rızıklardan infak ederler.&rdquo; O der ki: &ldquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Mallarının zekatını.&rdquo;</p>\n\n<p>\n	C&uuml;mlelerde ge&ccedil;en &ldquo;der ki&rdquo;nin &ouml;znesi, anlaşıldığı gibi İbn Abbas&rsquo;tır. Metinde sened zikredilmemiştir, ama sayfaların altında, bu c&uuml;mleyi naklettiği kitabı, kitapta ge&ccedil;en senedle birlikte belirtmiştir.</p>\n\n<p>\n	Bu c&uuml;mlelerin, kendisi aracılığıyla İbn Abbas&rsquo;tan nakledildiği Ali b. Ebi Talha hakkında denmiştir ki: &ldquo;İbn Abbas&rsquo;tan tefsir işitmemiştir.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> Bazıları buna ş&ouml;yle cevap vermiştir: Onunla İbn Abbas arasındaki vasıta tanınmış ve sika olduğundan Ali b. Ebi Talha&rsquo;nın İbn Abbas&rsquo;tan dinlememiş olmasının zararı yoktur... S&ouml;zkonusu araştırmacı, cevaben başka bir g&ouml;r&uuml;ş&uuml; daha zikretmiştir: &ldquo;Bizzat İbn Abbas kendi tefsirini yazmış ve Ali b. Ebi Talha o yazılı tefsiri ondan rivayet etmiştir.&rdquo; Sonunda ise ş&ouml;yle der: &ldquo;Meselenin &ouml;z&uuml; şudur ki, bu sahife İbn Abbas&rsquo;ın sahifelerinden biridir ve ya kendisi onu yazmıştır ya da talebelerine yazdırmıştır ve Ali b. Ebi Talha onunla g&ouml;r&uuml;şmeksizin İbn Abbas&rsquo;tan onu rivayet etmiştir.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	Suyuti de bu kitapta Kur&rsquo;an-ı Kerim kavramlarının manasına dair bahsedilenlerden b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; Itkan&rsquo;da Kur&rsquo;an&rsquo;ın garibini (manası zor kelimelerini) tanıma bahsinde İbn Ebi Hatem ve İbn Cerir tarikiyle Abdullah b. Salih&rsquo;ten, o Muaviye b. Salih&rsquo;ten, o Ali b. Ebi Talha&rsquo;dan, o da İbn Abbas&rsquo;tan nakletmiştir. Nakilden &ouml;nce ş&ouml;yle demiştir: &ldquo;Kur&rsquo;an&rsquo;ın anlaması zor kavramlarını tanımak i&ccedil;in en iyi merci, İbn Abbas ve talebelerinden muteber tarikle sabit olmuş izahlardır. &Ccedil;&uuml;nk&uuml; onlardan, Kur&rsquo;an&rsquo;ın anlaması zor kavramlarını tefsir eden izahlar sahih ve muteber senedlerle gelmiştir. Burada, İbn Ebi Talha kanalıyla &ouml;zellikle İbn Abbas&rsquo;tan nakledilmiş izahlardan bazılarını zikredeceğim. Zira bu tarik, İbn Abbas&rsquo;tan en sahih kanaldır ve Buhari de kendi sahihinde ona itimat etmiştir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Her ne kadar Ahmed b. Hanbel&rsquo;in s&ouml;z&uuml;nden Ali b. Ebi Talha&rsquo;ya ait bir sahifenin mevcudiyeti ve onun &ouml;nemi anlaşılıyorsa da ve Suyuti&rsquo;nin s&ouml;z&uuml;, İbn Abbas ve talebelerinin izahının Kur&rsquo;an&rsquo;ın kavramlarını anlamada en iyi merci olduğunu, İbn Ebi Talha&rsquo;nın İbn Abbas&rsquo;tan rivayet tarikinin en sahih kanal g&ouml;r&uuml;ld&uuml;ğ&uuml;n&uuml; ve mevcut kitabın izahlarının da İbn Ebi Talha aracılığıyla İbn Abbas&rsquo;tan rivayet edildiğini g&ouml;steriyorsa da bu kitap konusunda iki noktaya dikkat &ccedil;ekmek gerekmektedir:</p>\n\n<p>\n	1. Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim olarak isimlendirilmiş mevcut kitap, Ahmed b. Hanbel&rsquo;in bildirdiği sahifeden başkadır. Bu sahifenin varolduğu varsayılsa bile o, Ali b. Ebi Talha&rsquo;nın rivayet ettiği kitap olmalıdır. Hatta Ahmed&rsquo;in s&ouml;z&uuml;nden onu İbn Abbas&rsquo;tan rivayet ettiği de &ccedil;ıkarılamaz. Bu kitap, Ali b. Ebi Talha aracılığıyla İbn Abbas&rsquo;tan nakledilmiş ve yaklaşık otuz k&uuml;sur kitaptan derlenmiş rivayetler mecmuasıdır. Ama kitaplarda dağınık bi&ccedil;imde bulunan s&ouml;zkonusu sahifenin c&uuml;zlerinin bu kitapta biraraya getirildiğini s&ouml;yleyebilmek i&ccedil;in o kitaplarda bu rivayetleri s&ouml;zkonusu sahifeden nakletmiş hi&ccedil;bir şahit yoktur. Bundan dolayı bu kitabın cildinin arkasında Ahmed&rsquo;in s&ouml;z&uuml;n&uuml;n zikredilmesi -bu kitabın s&ouml;zkonusu sahife olduğu izlenimini uyandıracak şekilde- yanlış bir davranıştır ve bir t&uuml;r tedlistir.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> Belki m&uuml;ellif tedlis kasdı taşımıyordu ve bu kitaplarda dağınık halde bulunan rivayetlerin s&ouml;z konusu sahifenin par&ccedil;aları olduğu tasavvuruyla bu kitabı aynı sahife sandı ve Ahmed&rsquo;in sahife hakkındaki s&ouml;z&uuml;n&uuml; kitabın cildinin arkasında zikretti.</p>\n\n<p>\n	2. Bu kitabın metninde ge&ccedil;en konuların senedi sayfaların altında zikredilmiştir ve bu senedlere g&ouml;re b&uuml;t&uuml;n o konular, Suyuti a&ccedil;ısından en sahih tariklerden olan Ali b. Ebi Talha aracılığıyla İbn Abbas&rsquo;tan nakledilmiştir. Ali b. Ebi Talha&rsquo;nın İbn Abbas&rsquo;tan dinlememiş olma sorununu da naklettiğimiz şekilde halletmişlerdir. Fakat aynı zamanda bu izahların İbn Abbas&rsquo;tan sadır olduğu bizim i&ccedil;in sabit değildir. &Ccedil;&uuml;nk&uuml; Ali b. Ebi Talha&rsquo;nın ve seneddeki başka bazı ricalin g&uuml;venilir olup olmadığı tartışması,<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> Ali b. Ebi Talha&rsquo;nın İbn Abbas&rsquo;tan dinlemesine verilen cevaptaki zayıflığı, s&ouml;zkonusu senedlerden bazılarında g&ouml;zlemlenen muallakta bırakma<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> g&ouml;zardı edilse de bu kanalın sıhhati ve ravilerin g&uuml;venilirliği bizim i&ccedil;in muteber tarikten sabit olmamıştır. Suyuti ve benzerlerinin s&ouml;z&uuml; bunu kanıtlamak i&ccedil;in yeterli değildir. Velev ki onların s&ouml;z&uuml;nden, &uuml;stelik karine, bilgi veya ravilerin g&uuml;venilirliğine itimat ve tarikin sıhhati ilavesiyle de olsa bizim i&ccedil;in b&ouml;yle bir g&uuml;ven hasıl olmasın. Dolayısıyla bu kitabın izahatlarını İbn Abbas&rsquo;tan bilmek ve ondan İbn Abbas&rsquo;ın tefsiri olarak yararlanmak m&uuml;mk&uuml;n değildir. Yalnızca, sahibi bilinmeyen ama muhtemelen İbn Abbas&rsquo;a ait olan g&ouml;r&uuml;ş olarak onu teyit etmek &uuml;zere istifade edilebilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbn Abbas&rsquo;ın Tefsir Ekol&uuml;</strong></p>\n\n<p>\n	Kur&rsquo;an&rsquo;ı nasıl tefsir etmek gerektiğine dair ondan bir nazariye gelmiş değildir. Ondan gelmiş tefsirin bazı kısımlarında nakledilmiş kimi rivayetlerden anlaşılan odur ki, onun tefsirdeki menheci sadece rivayetle tefsir olmuştur. Kur&rsquo;an&rsquo;ın manalarını tanımada yalnızca esere<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> ve rivayete itimat etmiştir.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> O rivayet ş&ouml;yledir:</p>\n\n<p>\n	Tefsir d&ouml;rt kısımdır: Arab&rsquo;ın kendi dilinden bildiği (kendi diliyle anladığı) kısım, hi&ccedil;kimsenin bilmemekte mazur olmadığı tefsir, &acirc;limlerin bildiği tefsir, Allah&rsquo;tan başka kimsenin bilmediği tefsir.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Fakat &ouml;ncelikle bu rivayetin g&uuml;venilir bir senedi yokur.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> İkincisi, bu rivayette tefsirin kısımları ve onun muhtelif satıhları a&ccedil;ıklanmıştır, bu durumda tefsir menheci ve Kur&rsquo;an&rsquo;ın nasıl tefsir edileceği ile hi&ccedil;bir &ccedil;elişkisi yoktur. Aslında bu rivayet Kur&rsquo;an&rsquo;ın mana ve maarifini d&ouml;rt kısım olarak tarif etmektedir:</p>\n\n<p>\n	1. Herkesin bilmesi gereken ve bilmemenin mazeret sayılmayacağı kısım. Ama nasıl ve hangi yolla anlaşılabileceği a&ccedil;ıklanmamıştır.</p>\n\n<p>\n	2. Bir b&ouml;l&uuml;m&uuml;, Arap&ccedil;a konuşan herkesin kendi dili nedeniyle ve dilin kuralları gereği anlayabileceği ve vakıf olduğu kısımdır. G&ouml;r&uuml;nen odur ki, bu kısmı anlamada Arap&ccedil;a&rsquo;ya ve onun kaidelerine aşina olmaktan başka bir şey bilmeye ihtiya&ccedil; yoktur. Arap&ccedil;a&rsquo;yı bilme sayesinde ya tefsire muhta&ccedil; olunmayacaktır ya da ihtiya&ccedil; duyulsa bile Arap&ccedil;a&rsquo;nın lugatı ve edebi kurallarından yararlanarak bu ger&ccedil;ekleştirilebilecektir.</p>\n\n<p>\n	3. Onun bir b&ouml;l&uuml;m&uuml;n&uuml; sadece &acirc;limler bilir ve onların dışındakiler anlama yeterliliğine sahip değildir. Fakat mesele şu ki, hadiste bu &acirc;limlerin nasıl bilginler olduğu, nasıl ve hangi menhecle bu kısım manaları anlayabildikleri a&ccedil;ıklanmamıştır.</p>\n\n<p>\n	4. Bir b&ouml;l&uuml;m&uuml;n&uuml; de, sadece Allah&rsquo;ın bilebileceği ve onu anlayıp tefsir etmede hi&ccedil;kimsenin yardımının dokunmayacağı, netice itibariyle de tefsir etmek i&ccedil;in bir menhecin bulunmadığı kısım oluşturur. Bundan dolayı bu hadisten İbn Abbas&rsquo;ın tefsir menhecini &ccedil;ıkarmak m&uuml;mk&uuml;n değildir. Bu hadisin ondan geldiği varsayılsa bile bundan olsa olsa İbn Abbas&rsquo;ın Kur&rsquo;an&rsquo;ın mana ve maarifini tefsir a&ccedil;ısından d&ouml;rt mertebede bildiği sonucu &ccedil;ıkarılabilir.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> Onun tefsirdeki metodunu ve menhecini a&ccedil;ıkladığı d&uuml;ş&uuml;n&uuml;lecek başka bir hadise rastlamıyoruz. Tabii ki izah ve istidlalle birlikte gelmiş ona ait bazı tefsir g&ouml;r&uuml;şleri ve rivayetlerinden tefsir metodunun &ouml;zellikleri anlaşılabiliyor ama o rivayetlerin sıhhati ve o g&ouml;r&uuml;şlerin İbn Abbas&rsquo;tan geldiği net olmadığından bu haber ve reylerden &ccedil;ıkarılmış tefsir metodu kesin olarak kendisine nispet edilemeyecektir.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a> Yalnızca denilebilir ki, ona ait tefsir metodunun &ouml;zellikleri b&ouml;yledir. Bu &ouml;zelliikler ise şunlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- Arap Şiirinden Yararlanmak</strong></p>\n\n<p>\n	Bir kısım rivayetler, İbn Abbas&rsquo;ın, Kur&rsquo;an-ı Kerim&rsquo;deki kavramların ve ayetlerin manasını a&ccedil;ıklarken Arap şiirinden &ccedil;ok&ccedil;a istifade ettiğine g&ouml;stermektedir. İbn Sa&rsquo;d&rsquo;ın kendi senediyle Said b. C&uuml;beyr ve Yusuf b. Mihran&rsquo;dan rivayet ettiğine g&ouml;re bir&ccedil;ok konuda Kur&rsquo;an&rsquo;ın manasını İbn Abbas&rsquo;a soruyor ve &ldquo;O ş&ouml;yledir, b&ouml;yledir. Şairin ş&ouml;yle ş&ouml;yle s&ouml;ylediğini işitmediniz mi?&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a> Taberi de ondan ş&ouml;yle rivayet etmiştir: &ldquo;Ne zaman Kur&rsquo;an&rsquo;dan bir şey kapalı ve gizli olsa şiire bakardı. &Ccedil;&uuml;nk&uuml; şiir Arap&ccedil;a&rsquo;dır.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	Suyuti onun ş&ouml;yle s&ouml;ylediğini nakletmiştir: &ldquo;Şiir Arap divanıdır. &Ouml;yleyse Allah&rsquo;ın Arap&ccedil;a indirdiği Kur&rsquo;an&rsquo;dan ne zaman bir kelimenin manası bize gizli olursa Arap dilinin divanına m&uuml;racat eder ve anlamını oradan &ccedil;ıkartırız.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a> Yine ondan naklederek ş&ouml;yle s&ouml;ylemiştir: &ldquo;Ne zaman bana Kur&rsquo;an&rsquo;ın anlaşılması g&uuml;&ccedil; kavramlarının manasını sormak isterseniz onu şiirde arayın. &Ccedil;&uuml;nk&uuml; şiir Arab&rsquo;ın divanıdır.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a> Bu metoda uygulamadaki en bariz ve en kapsamlı şahit, Nafi b. Ezrak&rsquo;ın sorularına ondan nakledilmiş cevaplardır. Nitekim Garibu&rsquo;l-Kur&rsquo;an kitabında nakledilen &ouml;rneklere bakılırsa Kur&rsquo;an&rsquo;daki kavramların anlamını a&ccedil;ıklarken yaklaşık ikiy&uuml;z elli kez Arap şiirinden delil getirilmiştir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a> Bu, onun Arap şiiri konusundaki kuvvetli edebi zevkini ve geniş bilgisini ortaya koymaktadır. Ger&ccedil;i bu nakiller g&uuml;venilir bir senede sahip değilse de<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a> sayısının &ccedil;ok olmasından dolayı, ayetleri tefsir ederken ve Kur&rsquo;an-ı Kerim&rsquo;in kavramlarını a&ccedil;ıklarken b&ouml;yle bir metodu kullandığına dair g&uuml;&ccedil;l&uuml; bir kanaat hasıl olmuştur. &Ouml;zellikle de bu metodun kaideye uygun olduğu ve bu nakilleri uydurmaya herhangi bir sebep g&ouml;r&uuml;nmediği d&uuml;ş&uuml;n&uuml;l&uuml;rse.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Eleştiri</strong></p>\n\n<p>\n	Eser sahibi m&uuml;fessirlerden bir topluluk da bu metodu kullanıyordu ve Kur&rsquo;an-ı Kerim&rsquo;in kavramlarını a&ccedil;ıklarken Arap şiirinden yararlanıyordu. Sahabe ve tabiinin de Kur&rsquo;an&rsquo;ın m&uuml;şk&uuml;l kavramlarında şiirden delil getirdiği nakledilmiştir.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> Bazı &acirc;limler bu metoda itiraz etmiş ve ş&ouml;yle demiştir: Kur&rsquo;an ve hadiste şiir k&ouml;t&uuml;lenmişken Kur&rsquo;an&rsquo;a şiirle delil getirilmesi nasıl m&uuml;mk&uuml;n olabilir?<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> Ama doğrusu, bu eleştirinin yerinde olmadığıdır. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın fasih Arap&ccedil;a ile nazil olduğu hesaba katılırsa, fasih Arapların bu kelimeleri kullanırken kasdettiği aynı anlamın murat edildiği anlaşılacaktır. Fasih kullanımlarda kelimelerin manasına vakıf olmak istediğimiz heryerde fasih Arab&rsquo;ın şiirine ve s&ouml;z&uuml;ne başvurmakta hi&ccedil; beis yoktur. Fasih kullanımındaki manasına aşina olmadığımız, Kur&rsquo;an&rsquo;ın garibi ve m&uuml;şk&uuml;l kavramlar olarak ifade edilen kelimelerde bunların fasih kullanımlardaki manasına vakıf olabilmenin yollarından biri, Arapların fasih şairlerinin şiirleri hakkında bilgi sahibi olmaktır, &uuml;stelik M&uuml;sl&uuml;man olmasalar bile. Bu, ger&ccedil;ekte Arap fasihlerin kullanımlarındaki kelimelerin manasıyla ilgili olarak cehaleti giderme ve fasih Arap&ccedil;a bilgisinin arttırılması demektir, yoksa Kur&rsquo;an&rsquo;ı ikinci dereceye indirmek ve Arab&rsquo;ın şiirine tabi kılmak değil. Fakat Kur&rsquo;an-ı Kerim&rsquo;in kavramlarının manasını anlamak i&ccedil;in şiirlerden yararlamanın &ouml;zel bir uzmanlık ve i&ccedil;tihad gerektirdiği ilim sahiplerine gizli değildir. &Ccedil;&uuml;nk&uuml; Arap edebiyatının kuralları &ccedil;er&ccedil;evesinde kalmak ve kaideye uymak gerekmektedir. Kur&rsquo;an&rsquo;da bir kelime, Arap şiirlerinden birinde bir manaya kullanıldığında Kur&rsquo;an&rsquo;da da heryerde aynı anlamda kullanılmış değildir. Bu kelimenin muhtelif kullanımları bulunabilir: Şiirde bir anlama, Kur&rsquo;an&rsquo;da ise başka anlama gelebilir. Evet, ileri bir araştırmayla s&ouml;zkonusu kelimenin birden fazla anlamı bulunmadığı, onun da şiirde kullanılan anlam olduğu ve ayette bunun hilafına muttasıl ve munfasıl herhangi bir karine bulunmadığı ortaya konulduğunda kelimenin ayette de aynı anlama geldiği anlaşılmış olacaktır. Fakat eğer araştırma sonunda s&ouml;zkonusu kelimenin Arap fasihlerinin kullanımlarında birden fazla manada kullanıldığı anlaşılırsa bu durumda kelimenin ayetteki anlamını tayin i&ccedil;in belirgin bir karine lazım olacaktır. Aynı şekilde, karineler g&ouml;z&ouml;n&uuml;nde bulundurulduğunda ayetteki manası anlaşılabiliyorsa şiirde başka bir manaya kullanıldığı gerek&ccedil;esiyle o manadan vazge&ccedil;ilemez. Dolayısıyla her ne kadar Kur&rsquo;an-ı Kerim&rsquo;in kavramlarının anlamlarını kavramada Arap şiirinden yararlanma ilkesi sahih ve akılcı bir metod ise de bu metodun İbn Abbas ve diğer m&uuml;fessirler tarafından kullanıldığı konular incelemeye ve eleştiriye a&ccedil;ıktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- Arap &Ouml;rf&uuml;ndeki Diyalogtan Yararlanmak</strong></p>\n\n<p>\n	Birtakım rivayetler, İbn Abbas&rsquo;ın Kur&rsquo;an&rsquo;daki bazı kelimelerin manasını anlamak i&ccedil;in bedevi Arapların veya sokak ve &ccedil;arşıdaki Arapların diyaloglarından yardım aldığına delalet etmektedir. Taberi, &ldquo;Size dinde herhangi bir zorluk y&uuml;klemedi.&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a> ayetini tefsir ederken ayetteki &ldquo;harac&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a> kelimesinin İbn Abbas&rsquo;a sorulduğunu ve ş&ouml;yle cevap verdiğini rivayet etmiştir:</p>\n\n<p>\n	&ldquo;Kur&rsquo;an&rsquo;da ne zaman bir şey gizli saklı ve kapalı g&ouml;r&uuml;n&uuml;yorsa şiire bakın. &Ccedil;&uuml;nk&uuml; şiir Arap&ccedil;a&rsquo;dır.&rdquo; Sonra &ccedil;&ouml;lde yaşayan bir Arab&rsquo;ı &ccedil;ağırdı ve ona &ldquo;harac&rdquo;ın ne olduğunu sordu. Bedevi cevap verdi: &ldquo;Dayk&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a>. İbn Abbas &ldquo;doğru s&ouml;yledin&rdquo; dedi.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	Suyuti, İbn Abbas&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;F&acirc;tıru&rsquo;s-semavat&rdquo;ın manasını bilmiyordum. Ta ki bir kuyu &uuml;zerine tartışan iki Arab yanıma gelene dek. Onlardan biri &ldquo;inna fetertuha&rdquo; diyordu [ve kasdettiği şey şuydu ki] &ldquo;onu ben başlattım&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	Taberi de Katade aracılığıyla İbn Abbas&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ</span>&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a> ayetinin manasını bilmiyordum. Ta ki Zi-Yezen&rsquo;in kızı kocasına &ldquo;Gel seni fethettireyim&rdquo; diyene dek. Bununla kasdettiği &ldquo;Gel seni hakimin yanına g&ouml;t&uuml;reyim&rdquo; idi.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></p>\n\n<p>\n	Zemahşeri de &ldquo;<span dir=\"RTL\">إِنَّهُ ظَنَّ أَن لَّن يَحُورَ</span>&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a> ayetini izah ederken İbn Abbas&rsquo;tan ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&Ccedil;&ouml;lde yaşayan bir Arap kadının, kızına &ldquo;h&ucirc;ri&rdquo;, yani &ldquo;d&ouml;n gel&rdquo; diye seslendiğini işitene dek &ldquo;yahur&rdquo;un manasını bilmiyordum.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	Fakat bu nakillerin de g&uuml;venilir senedi yoktur. Arap şiirinden yararlanmayı eleştirirken sarfedilen s&ouml;z, Arap diyaloglarından istifade i&ccedil;in de ge&ccedil;erlidir ve burada tekrar edilmeyecektir. Buna ilaveten zikredilmesi zorunlu olan nokta, Kur&rsquo;an-ı Kerim fasih Arap&ccedil;a olduğundan onun manasını anlamada mutlak olarak Arap diyaloglarından değil, sadece Arab fasihlerin diyaloglarından yardım alınabileceğidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- N&uuml;zul&uuml;n Sebebi ve Ortamından Yararlanmak</strong></p>\n\n<p>\n	N&uuml;zul sebebinden maksat, sayesinde ve ardından Kur&rsquo;an-ı Kerim&rsquo;in bir kısmının (ayet veya ayetler ya da bir sure) nazil olduğu olay veya sorudur. N&uuml;zul ortamından maksat da ayetlerin n&uuml;zul zamanındaki insanların durumları, halleri ve k&uuml;lt&uuml;r&uuml;d&uuml;r. Kur&rsquo;an Tefsiri Metodolojisi kitabında, n&uuml;zul sebebi ve ortamının, ayetleri tefsir ederken dikkat edilmesi gereken karineler olduğu a&ccedil;ıklanmıştı.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a> Rivayetlerden &ccedil;ıkan sonu&ccedil; şudur ki, İbn Abbas da bu noktaya riayet ediyor ve ayetlerin manasını anlarken ayetlerin sebep ve ortamından yardım alıyordu. N&uuml;zul sebebi g&ouml;z&ouml;n&uuml;nde bulundurulmazsa akılda soru uyandıracak ayetlerden biri,<br />\n	&ldquo;<span dir=\"RTL\">إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا</span>&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a> ayetidir. &Ccedil;&uuml;nk&uuml; Safa ve Merve arasında say yapmanın vucubiyeti dinin esaslarından olmasına rağmen bu ayette onun hakkında, z&acirc;hiren haram olmadığını ifade eden &ldquo;g&uuml;nah yoktur&rdquo; tabiri kullanılmıştır. Bu y&uuml;zden, Safa ve Merve arasında say vacip olmasına karşın neden ayette &ldquo;g&uuml;nah yoktur&rdquo; tabirinin kullanıldığı sorulacaktır. Taberi, kendi senediyle Amr b. Hubeyş&rsquo;ten ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	Bu ayeti Abdullah b. &Ouml;mer&rsquo;e sordum. Dedi ki: &ldquo;İbn Abbas&rsquo;a git ve ona sor. O, Muhammed&rsquo;e (s.a.a) nazil olan hakkında daha bilgilidir.&rdquo; İbn Abbas&rsquo;ın yanına gittim ve ona sordum. Ş&ouml;yle dedi: &ldquo;Safa ve Merve&rsquo;de putlar vardı. İnsanlar M&uuml;sl&uuml;man olduklarında bu ikisi arasında tavaf (say) yapmaktan ka&ccedil;ındılar (putların varlığı nedeniyle). Ta ki &ldquo;Safa ve Merve Allah&rsquo;ın şiarlarındandır...&rdquo; ayeti nazil olana dek.<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	S&ouml;zkonusu ayet hakkında ortaya atılan sorunun cevabını verirken ayetin n&uuml;zul sebebinden yararlandığı anlaşılmaktadır. Aynı şekilde Nafi b. Ezrak&rsquo;ın sorularını i&ccedil;eren uzun rivayette, [Allah Teala&rsquo;nın] &ldquo;Hi&ccedil; kuşku yok sana kevseri verdik&rdquo; ayetini hangi sebeple zikrettiği sorusuna cevap verirken İbn Abbas&rsquo;tan ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	Allah Ras&uuml;l&uuml; (s.a.a) Merve&rsquo;nin kapısından girip Safa&rsquo;nın kapısından &ccedil;ıkarken As b. Vail Sehmi ile y&uuml;zy&uuml;ze geldi. As, Kureyş&rsquo;e geri d&ouml;nd&uuml;ğ&uuml;nde ona soruldu: &ldquo;Ey Eba Amr, kiminle karşılaştın?&rdquo; Dedi ki: &ldquo;Soyu kesikle&rdquo;. Kasdettiği Peygamber&rsquo;di (s.a.a) . Allah Ras&uuml;l&uuml; hen&uuml;z o mekandan ayrılmamıştı ki sure nazil oldu.</p>\n\n<p>\n	Sonra &ldquo;Ger&ccedil;ek şu ki, asıl senin d&uuml;şmanın soyu kesik olandır.&rdquo; ayetinin manasını izah ederken ş&ouml;yle demiştir: &ldquo;D&uuml;şmanın As b. Vail Sehmi, hayırdan soyu kesik olandır.&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a> Bu rivayetten de anlaşıldığı gibi, &ldquo;Ger&ccedil;ek şu ki, asıl senin d&uuml;şmanın soyu kesik olandır.&rdquo; ayetinin anlamını a&ccedil;ıklamak i&ccedil;in n&uuml;zul sebebinden yardım almıştır.</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا</span>&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a> ayetinin izahında İbn Abbas&rsquo;dan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Araplar teşrik g&uuml;nlerinden sonra hac ibadetini bitirdikten sonra Mina mescidi ve dağ arasında durur, i&ccedil;lerinden her biri babalarının c&ouml;mertlik, yiğitlik ve sıla-i rahim konusundaki faziletlerini anlatarak buna dair şiirler s&ouml;ylerdi. Bu işi yapmaktaki ama&ccedil;ları, ge&ccedil;miştekilerin eserleriyle ş&ouml;hret ve g&ouml;steriş yapmaktı. Allah İslam nimetini onlara bahşettiğinde onları, babalarını zikrettikleri gibi Rablerini zikretmeye zorladı.<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	Bu rivayete g&ouml;re de İbn Abbas ayetin manasını izah i&ccedil;in ve Allah&rsquo;ı zikretmeyi babalarını zikretmeye benzetme meselesini yorumlarken ayetin n&uuml;zul ortamını ve ayetin n&uuml;zul&uuml;nden &ouml;nceki cahiliye Arabının tarzını hatırlatmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- Diğer Ayetlerden Yararlanmak</strong></p>\n\n<p>\n	Kur&rsquo;an Tefsiri Metodolojisi&rsquo;nde, her ayeti tefsir ederken, o ayetin mana ve muhtevasıyla ilişkisi bulunan diğer ayetleri g&ouml;z&ouml;n&uuml;nde bulundurmak gerektiğini, bu yapılmazsa Allah Teala&rsquo;nın ayetlerdeki ger&ccedil;ek muradının anlaşılamayacağını a&ccedil;ıklamıştık.<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a> Bazı rivayetler, İbn Abbas&rsquo;ın da bazı yerlerde bu kuralı uyguladığını, bir ayeti tefsir ederken başka bir ayetten yararlandığını g&ouml;stermektedir. Taberi &ldquo;<span dir=\"RTL\">مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ</span>&rdquo;<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a><br />\n	ayetinin izahında kendi senediyle İbn Abbas&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Buyurmaktadır ki, İslam&rsquo;da sizi sıkacak hi&ccedil;bir şey getirmemiştir. Bu, Allah&rsquo;ın En&rsquo;am suresindeki s&ouml;z&uuml; gibidir:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">فَمَن يُرِدِ اللّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلاَمِ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا</span>&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	Saptırmak istediği kimsenin i&ccedil;ini daraltır ve İslam&rsquo;ı ona dar g&ouml;sterir, halbuki İslam ferahtır.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	Aynı şekilde &ldquo;<span dir=\"RTL\">قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ</span>&rdquo;<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a> ayetini izah ederken ondan yaptığı rivayete g&ouml;re bu, Allah&rsquo;ın &ldquo;<span dir=\"RTL\">كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا</span>&rdquo;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a> s&ouml;z&uuml; gibidir.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a> Yani birinci ayette ge&ccedil;en iki &ouml;l&uuml;m ve iki diriltmenin ne olduğunun belirlenmesi i&ccedil;in &ldquo;Sizler &ouml;l&uuml;yken sizi diriltti. Sonra sizi yine &ouml;ld&uuml;recek, daha sonra tekrar diriltecek.&rdquo; buyrulan ikinci ayetten yardım almıştır. Bu işaretle iki &ouml;l&uuml;m&uuml;, ruh &uuml;flenmeden &ouml;nceki insan hali ve insanın bu d&uuml;nyadaki hayattan sonra &ouml;ld&uuml;r&uuml;lmesi şeklinde tefsir etmiştir. İki diriltmeyi ise insanın anne rahminde dirilmesi ve doğması, diğeri de kıyamette hazır bulunmak i&ccedil;in diriltilmesi olarak tarif etmiştir. Başka bir yerde de<br />\n	&ldquo;<span dir=\"RTL\"> أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ</span>&rdquo;in manası i&ccedil;in ondan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Sizi yaratmadan &ouml;nce topraktınız. Bu &ouml;l&uuml;md&uuml;r. Sonra sizi yarattı. Bu da diriltmedir. Sonra sizi &ouml;ld&uuml;recek ve kabirlere d&ouml;neceksiniz. Bu da diğer bir &ouml;l&uuml;md&uuml;r. Daha sonra ise kıyamet g&uuml;n&uuml; sizi diriltecektir, bu da tekrar diriltmedir. &Ouml;yleyse bunlar iki &ouml;l&uuml;m ve iki dirilmedir. Nitekim Allah&rsquo;ın s&ouml;z&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ</span>&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	Bu &ccedil;ıkarımın esası diyalogun akli ilkelerine uygundur. &Ccedil;&uuml;nk&uuml; insanlar da kendi diyalogları sırasında eğer konuşanın s&ouml;z&uuml; kapalıysa ve maksadı anlaşılmıyorsa kasdettiğini anlayabilmek i&ccedil;in onun diğer s&ouml;zlerinden yardım alır. Ama diğer ayetlerden faydalanma y&ouml;ntemi dikkatli davranmayı ve incelemeyi gerektirmektedir. &Ccedil;&uuml;nk&uuml; bir ayetin manasını a&ccedil;ıklamak i&ccedil;in diğer bir ayetin kullanılması bazen manayı da bozabilir. Mesela &ldquo;bizi iki kez &ouml;ld&uuml;rd&uuml;n&rdquo; ayetini tefsir etmek i&ccedil;in &ldquo;Sizler &ouml;l&uuml;yken sizi dirilttiği halde...&rdquo; ayetinden insanın toprak olma hali ve d&uuml;nyadaki hayatından sonra &ouml;l&uuml;m&uuml;n&uuml; anlamak, bir&ccedil;ok sorunu da beraberinde getirecektir. Zira insanın toprak olmasına onun &ouml;ld&uuml;r&uuml;lmesi denk d&uuml;şmemektedir. Bu nedenle İbn Abbas&rsquo;ın ve diğer m&uuml;fessirlerin bu t&uuml;r kullanımları tenkide a&ccedil;ıktır ve iyi incelenmelidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- Ayetlerin Mevzu &Ouml;zelliklerinden Yararlanmak</strong></p>\n\n<p>\n	Ayetleri tefsir ederken ve z&acirc;hirlerini anlarken dikkat edilmesi gereken durumlardan biri de ayetlerin konu &ouml;zellikleri ve hususiyetleridir. Tabii ki Kur&rsquo;an&rsquo;ın muhataplarına aşikar olan veya biraz dikkat edildiğinde aşikar olan &ouml;zellikler ve hususiyetler.<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a> Bazı rivayetlerden İbn Abbas&rsquo;ın bu noktaya odaklandığı ve g&uuml;ndeme gelen bazı soruların cevaplarını bu yolla elde ettiği anlaşılıyor. Taberi, &ldquo;<span dir=\"RTL\">أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى</span>&rdquo;<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a><br />\n	ayetini tefsir ederken Said b. Cubeyr&rsquo;den ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Kufe&rsquo;de hac i&ccedil;in hazırlık yaparken bir Yahudi bana dedi ki: &ldquo;Ben seni ilmi arayan kimse olarak g&ouml;r&uuml;yorum. Bana, Musa&rsquo;nın (a.s) iki s&uuml;reden hangisini tamamladığını s&ouml;yler misin?&rdquo; Dedim ki: &ldquo;Bilmiyorum. Şimdi Arab&rsquo;ın &acirc;liminin -İbn Abbas- yanına gidiyorum, ona soracağım.&rdquo; Mekke&rsquo;ye vardığımda bunu İbn Abbas&rsquo;a sordum. Yahudi&rsquo;nin s&ouml;z&uuml;n&uuml; ona anlattım. İbn Abbas dedi ki: &ldquo;O iki m&uuml;ddetin en fazlasını ve en iyisini yerine getirdi. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın peygamberi vadettiğinde vadedinden caymaz.&rdquo;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Bu rivayete g&ouml;re İbn Abbas, Yahudi&rsquo;nin sorusuna cevabını ayetin mevzu hususiyetinden, yani Allah&rsquo;ın peygamberi olan ve vadinden caymayan Hz. Musa&rsquo;nın (a.s) sıfatlarından yararlanmıştır.<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>- İlimde Derinleşmiş Olanlardan &Ouml;ğrenmek</strong></p>\n\n<p>\n	İbn Abbas, rivayetlere g&ouml;re Kur&rsquo;an tefsirinde i&ccedil;tihad ve g&ouml;r&uuml;ş ehli biri olmasına; fasih şiirden, Arapların &ouml;rf&uuml;ndeki diyaloglardan, ayetlerin n&uuml;zul sebebi ve ortamından, ayetlerin mevzu hususiyetlerinden ve diğer ayetlerden yardım alarak ayetlerin manasını &ccedil;ıkarmasına ve tefsire ilişkin soruların cevaplarını bulmasına rağmen, kendisini, ilimde derinleşmiş olanlara ve Kur&rsquo;an&rsquo;ın t&uuml;m ger&ccedil;ek manalarına vakıf m&uuml;fessirlere, yani Nebiyy-i Ekrem&rsquo;e (s.a.a) ve Hz. Ali&rsquo;ye (a.s) muhta&ccedil; g&ouml;r&uuml;yordu. Kur&rsquo;an-ı Kerim&rsquo;in mana ve maarifini anlamada onlara sormayı ve onların eğitiminden yararlanmayı mecburiyet kabul ediyordu. Allah Rasul&uuml;&rsquo;n&uuml;n (s.a.a) zamanından &ccedil;ok azını idrak etmişse de ve Hazret&rsquo;in rıhleti sırasında yaklaşık ond&ouml;rt yaşında idiyse de Kur&rsquo;an tefsirinde Allah Ras&uuml;l&uuml;&rsquo;nden (s.a.a) rivayetleri ondan nakletmişler<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a> ve onun bazı ayetlerin manasına dair Hazret&rsquo;e sorduğu soruları rivayet etmişlerdir.</p>\n\n<p>\n	Saduk (r.h) kendi senediyle İbn Abbas&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	Peygamber&rsquo;e (s.a.a) sordum: &ldquo;&Acirc;dem&rsquo;in Rabbinden &ouml;ğrendiği ve Allah&rsquo;ın bu sayede tevbesini kabul ettiği kelimeler neydi?&rdquo; Ş&ouml;yle buyurdu: &ldquo;Muhammed&rsquo;in [sallallahu aleyhi ve alihi], Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in [aleyhim&uuml;sselam] hakkı i&ccedil;in tevbesini kabul etmesini istedi. Bunun &uuml;zerin tevbesi kabul edildi.&rdquo;<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p>\n	Bu ve benzeri rivayetler g&ouml;stermektedir ki İbn Abbas, &ccedil;ocukluğundan itibaren Kur&rsquo;an-ı Kerim&rsquo;in mana ve maksatlarını anlamada Allah Ras&uuml;l&uuml;&rsquo;ne (s.a.a) m&uuml;racat etmiş ve Hazret&rsquo;ten istifade etmişti. Yine rivayetlerden, Allah Ras&uuml;l&uuml;&rsquo;nden sonra Hz. Ali&rsquo;nin (a.s) yanında bulunup onun talebeliğini yapmayı tercih ettiği ve Kur&rsquo;an&rsquo;ın mana ve maarifini anlamada Hazret&rsquo;ten &ccedil;ok&ccedil;a yararlandığı anlaşılmaktadır. Şii &acirc;limler onun ş&ouml;yle buyurduğunu rivayet etmişlerdir: &ldquo;Kur&rsquo;an ilimleri ve maarifi adına &ouml;ğrendiğim ne varsa hepsi Ali b. Ebi Talib&rsquo;dendir (a.s) &rdquo;<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a> Ehl-i S&uuml;nnet de ondan, &ldquo;Tefsire dair ne &ouml;ğrendiysem hepsi Ali b. Ebi Talib&rsquo;tendir&rdquo; şeklinde nakletmiştir.<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> Yine ondan ş&ouml;yle rivayet edilmiştir: &ldquo;Peygamber&rsquo;in ilmi Allah&rsquo;tandır, Ali&rsquo;nin (a.s) ilmi de Peygamber&rsquo;den. Benim ilmimse Ali&rsquo;dendir (a.s) . Muhammed&rsquo;in (s.a.a) ashabının ilmi Ali&rsquo;nin (a.s) ilmi ile karşılaştırıldığında yedi denizde bir damla gibidir.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	İbn Ebi&rsquo;l-Hadid demiştir ki: &ldquo;Onun Ali (a.s) ile birlikteliği, bağlarını kesip ona y&ouml;nelmesi [başkalarından kopup onun yanına gidip gelmesi] ve onun eğittiği bir talebe olması insanların bildiği bir şeydir.&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a></p>\n\n<p>\n	Kur&rsquo;an ilimleri &acirc;limi Zerkeşi de onun tefsir konularını Ali&rsquo;den (a.s) &ouml;ğrendiğini belirtmiştir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a> &Ouml;nceki b&ouml;l&uuml;mlerde, bir gece yatsı namazından sonra seher vaktine kadar Emir&uuml;lm&uuml;minin Ali&rsquo;nin (a.s) İbn Abbas i&ccedil;in &ldquo;el-Hamd&rdquo; kelimesinin harflerini a&ccedil;ıkladığına ve İbn Abbas&rsquo;ın da bunların hepsini &ouml;ğrendiğine dair bir rivayet nakledilmişti.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a> Bundan dolayı İbn Abbas i&ccedil;in Kur&rsquo;an&rsquo;ın bilgilerini anlamanın yollarından birinin, Nebiyy-i Ekrem (s.a.a) ve Ali (a.s) gibi ilimde derinleşmiş olanlardan &ouml;ğrenmek olduğuna teredd&uuml;t yoktur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Her ne kadar İbn Abbas&rsquo;ın tefsir ekol&uuml;n&uuml; anlamak i&ccedil;in kesin bir belge elimizde yoksa da ona ait g&ouml;r&uuml;şlerden ve rivayetlerden onun tefsir y&ouml;nteminin, nispeten kuşatıcı i&ccedil;tihad metodu olduğu sonucu &ccedil;ıkmaktadır. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;ın kavramlarını beyan ederken fasih şiirlerden ve Arap &ouml;rf&uuml;ndeki diyaloglardan yararlanıyordu. Ayetlerin n&uuml;zul sebeplerine ve ortamına dikkat ediyor, ayetlerin manasını anlamada onlardan yardım alıyordu. Ayetlerin anlamını izah etmek i&ccedil;in diğer ayetlerden faydalanıyordu. Ayetlerin mevzu hususiyetlerine bakıyor ve ondan birtakım noktalar &ccedil;ıkarıyordu. Kur&rsquo;an-ı Kerim&rsquo;in mana ve maksatlarını anlamada Allah Ras&uuml;l&uuml; (s.a.a) ve M&uuml;minlerin Emiri gibi ilimde derinleşmiş olanlardan fazlasıyla yararlanıyordu. Bu istifadeler her ne kadar sahih ve diyalogun akılcı ilkelerine uygun olsa da buna rağmen onun bu tefsir metodu k&acirc;mil bir y&ouml;ntem olarak g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; Reveşsinasi-yi Tefsir&rsquo;de beyan ettiğimiz gibi ayetlerin tefsirinde, bu tefsirde g&ouml;r&uuml;lmeyen başka şeylerden de yardım alınabilir. Yok eğer İbn Abbas&rsquo;ın da zaten b&ouml;yle yaptığı s&ouml;ylenirse, bunun bilgisi elimize ulaşmış değildir.<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbn Abbas&rsquo;ın Tefsir Medresesi</strong></p>\n\n<p>\n	İbn Abbas&rsquo;ın tefsir medresesinden kasıt, İbn Abbas tarafından oluşturulmuş bulunan ve bir topluluğun hazır bulunup ondan istifade ettiği tefsir mektebi ve ders halkasıdır. Bazı Kur&rsquo;an &acirc;limleri ş&ouml;yler der: &ldquo;Abdullah b. Abbas, İmam Ali&rsquo;nin (a.s) şehadetinden sonra Mekke&rsquo;ye g&ouml;&ccedil;etti, ondan sonra hi&ccedil;bir makam ve sorumluluk &uuml;stlenmedi ve İmam Ali&rsquo;den (a.s) &ouml;ğrendiği maarif ve ilimleri neşretmekle meşgul oldu. Onun ders halkası 67&rsquo;deki vefatına kadar devam etti. İslam &acirc;lemindeki en b&uuml;y&uuml;k ilim adamları bu medreseden mezun oldular. Belki de tabiinden Kur&rsquo;an manalarını en iyi bilenler, İbn Abbas&rsquo;ın elinde yetişmiş olan ve onun ders halkasından mezun olanlardır. İbn Teymiye demiştir ki: &ldquo;Tefsirde en &acirc;lim olanlar Mekkelilerdir. &Ccedil;&uuml;nk&uuml; M&uuml;cahid, Ata, İkrime, Tavus, Ebi Eş&rsquo;as, Said b. C&uuml;beyr gibi isimler İbn Abbas&rsquo;ın etrafındaydılar.&rdquo;<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Onun naklettiği şey, iddiadan &ouml;teye ge&ccedil;memektedir. Ne Mekke&rsquo;de İbn Abbas tarafından bir ders halkası oluşturulduğuna dair bir şahit zikretmiştir, ne de en b&uuml;y&uuml;k ilim adamlarının bu mektepten mezun olduğuna ve onların Kur&rsquo;an&rsquo;ın manalarını en iyi bildiklerine dair bir delil getirmiştir. İbn Teymiye&rsquo;nin delilsiz bir iddiadan ibaret olan s&ouml;z&uuml;, s&ouml;zkonusu iddiaya delili bulunmamasına ilaveten kesin olarak yanlıştır. Zira &ldquo;Kur&rsquo;an&rsquo;ın ger&ccedil;ek m&uuml;fessirleri&rdquo; b&ouml;l&uuml;m&uuml;nde belirtilen delillere binaen, Nebiyy-i Ekrem&rsquo;den (s.a.a) ve Emir&uuml;lm&uuml;minin&rsquo;den (a.s) sonra Kur&rsquo;an tefsirinde en &acirc;lim kişiler, onlardan sonra gelen on bir masum imamdır. Mekkeliler ve adı ge&ccedil;en kişiler tefsirde en bilgili kimseler olmamak bir yana, bilakis onlarla kıyas edilmeleri bile doğru değildir. Eğer birisi, burada, onlardan sonra tefsirdeki en bilgili insanlar olduklarının kasdedildiğini s&ouml;ylerse İbn Teymiye&rsquo;nin maksadının kesinlikle bu olmaması bir yana, buna herhangi bir delil de yoktur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kummi, Abbas, el-K&uuml;nye ve&rsquo;l-Elkab, c. 1, s. 335.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zerkeşi, Muhammed b. Abdullah, el-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 57 (nev 41, ma&rsquo;rifetu tefsirihi ve tevilihi, el-ahzu bikavli&rsquo;s-sahabi); el-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 1227, 1229, 1230 (sekseninci nev tabakatu&rsquo;l-m&uuml;fessirin); el-Tefsir ve&rsquo;l-M&uuml;fessirun, Zehebi, c. 1, s. 63 ve 65; el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 224, 225, 226; Biharu&rsquo;l-Envar&rsquo;da (c. 22, s. 343) Allah Ras&uuml;l&uuml;&rsquo;nden (sallallahu aleyhi ve alihi) ş&ouml;yle rivayet edilmiştir: &ldquo;Herşeyin bir m&uuml;fessiri vardır. Kur&rsquo;an&rsquo;ın m&uuml;fessiri de Abdullah b. Abbas&rsquo;tır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ondan nakledilmiş tefsir g&ouml;r&uuml;şlerine &ouml;rnekler i&ccedil;in bkz: Mecmeu&rsquo;l-Beyan (c. 1, s. 28, 38, 49, 60, 93) Hamd suresinin tefsirinde 6. ayeti izah ederken ve Bakara suresinde 3, 11, 21, 23, 40. ayetlerin izahında; Suyuti&rsquo;nin el-D&uuml;rr&uuml;&rsquo;l-Mensur&rsquo;u (Beyrut neşri, Daru&rsquo;l-Fikr, 1403, c. 1, s. 23, 24, 30, 33, 34, 37, 38, 40, 41, 56, 57, 60, 64, 68, 69, 72, 73, 75, 76, 77, 81); Suyuti&rsquo;nin el-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an&rsquo;ı (c. 2, s. 1229). Aynı şekilde bu konuda Suyuti&rsquo;nin el-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an&rsquo;ındaki (c. 2, s. 1230) s&ouml;z&uuml;n&uuml; ve Zehebi&rsquo;nin el-Tefsir ve&rsquo;l-M&uuml;fessirun&rsquo;daki (c. 1, s. 77) s&ouml;z&uuml;n&uuml;</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">(</span>روی عن ابن عباس رضی الله عنه فی التفسیر ما لا یحصی کثرة و تعددت الروایات عنه و اختلفت طرقها فلا تکاد تجد آیة من کتاب الله تعالی الا و لابن عباس رضی الله عنه قول او اقول<span dir=\"LTR\">) </span></p>\n\n		<p>\n			inceleyiniz.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 92, s. 105, Mir&rsquo;atu&rsquo;l-Envar s. 5, İbn Abbas&rsquo;tan ş&ouml;yle rivayet edilmiştir: &ldquo;Ne mutlu ki, tefsir olarak ne &ouml;ğrendiysem hepsi Ali b. Ebi Talib&rsquo;tendir (aleyhisselam)&rdquo; Bihar&rsquo;da aynı sayfada ondan ş&ouml;yle rivayet edilmiştir: &ldquo;Ali&rsquo;nin (aleyhisselam) ilmi Nebi&rsquo;nin (sallallahu aleyhi ve alihi) ilmindendi. Benim ilmim de Ali&rsquo;nin (aleyhisselam) ilmindendir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Allame Hılli Hulasatu&rsquo;l-Akval fi Ma&rsquo;rifeti&rsquo;r-Rical kitabını iki kısım ve bir hatime olarak d&uuml;zenlemiştir. Birinci kısımda rivayetlerine g&uuml;venilir ravilere değinmiştir. Abdullah b. Abbas&rsquo;tan bu kısımda bahsetmiştir. Bkz: Allame&rsquo;nin Rical&rsquo;i, s. 3 (kitabın mukaddimesi ve s. 103).</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ricalu&rsquo;l-Allame el-Hılli, s. 103 (el-babu&rsquo;s-sani fi Abdillah, madde 1). Onun kınandığına dair rivayetlerden biri Nehcu&rsquo;l-Belağa&rsquo;nın 41. mektubundadır. Fakat Nehcu&rsquo;l-Belağa&rsquo;nın rical uzmanları ve şarihleri arasında İmam Ali&rsquo;nin (aleyhisselam) bu mektubu memurlarından hangisine g&ouml;nderdiği konusunda ihtilaf vardır.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; T&uuml;steri, Muhammed Taki, Kamusu&rsquo;r-Rical, c. 6, s. 418-493, madde 4383.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 491.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: Mu&rsquo;cemu&rsquo;r-Ricali&rsquo;l-Hadis, c. 10, s. 235, 236, 238, 239.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 239.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 157, kırkbirinci nev, el-ahzu bi kavli&rsquo;s-sahabi, bu konun benzeri onun mukaddimesinde (c. 1, s. 28) İbn Atıyye&rsquo;den nakledilmiştir.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 1228 ve 1230:</p>\n\n		<p align=\"right\" dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>و اما ابن عباس فهو ترجمان القرآن... و قد ورد عن ابن عباس فی التفسیر ما لا یحصی کثرة<span dir=\"LTR\">&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. Ahmed b. Osman Zehebi Dımeşki, aralarında Siyeru A&rsquo;lami&rsquo;n-N&uuml;bela&rsquo;nın da bulunduğu &ccedil;ok sayıda kitabın m&uuml;ellifi.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Siyeru A&rsquo;lami&rsquo;n-N&uuml;bela, c. 3, s. 331.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hilyetu&rsquo;l-Evliya, c. 1, s. 314, madde 45.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabakatu&rsquo;l-K&uuml;bra, c. 2, s. 366, İbn Abdilberr, Yusuf b. Abdillah, el-İstiab, c. 3, s. 935.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Tefsir ve&rsquo;l-M&uuml;fessirun, c. 1, s. 69</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 354 ve 355: &ldquo;İbn Abbas&rsquo;ın ş&ouml;yle s&ouml;ylediği rivayet edilmiştir: Vallahi &lsquo;hananen&rdquo;in (Meryem 13) ne manaya geldiğini bilmiyordum.&rdquo; Yine ş&ouml;yle demiştir: &ldquo;Kur&rsquo;an&rsquo;ın tamamını biliyorum, d&ouml;rt şey hari&ccedil;: &lsquo;Gıslin&rsquo; (Hakka 36), &lsquo;hananen&rsquo; (Meryem 13), &lsquo;evvahun&rsquo; (Tevbe 114) ve &lsquo;el-rakim&rsquo; (Kehf 9)&rdquo;.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 172.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun, c. 1, s. 64-93.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 2, s. 1231.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 1233.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ricalu&rsquo;n-Necaşi, s. 168.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Zeria ila Tesanifi&rsquo;ş-Şia, c. 4, s. 244 ve 270. Şeyh Ağa Bozorg Tehrani&rsquo;nin s&ouml;z&uuml;nde ge&ccedil;en &ldquo;Tefsiru&rsquo;l-Culudi&rdquo;den maksadın, Necaşi&rsquo;nin bahsettiği &ldquo;Kitabu&rsquo;t-Tefsir&rdquo; olmasının sebebi, Şeyh Ağa Bozorg&rsquo;un ş&ouml;yle buyurmuş olmasıdır: &ldquo;Necaşi, Tefsiru İbn Abbas ani&rsquo;s-Sahabe&rsquo;yi, Culudi i&ccedil;in bu iki tefsiri zikrettikten sonra Culudi&rsquo;nin kitapları arasında saymıştır. Bu kitaptan &ouml;nce Necaşi&rsquo;nin s&ouml;z&uuml;nde Kitabu&rsquo;t-Tefsir ve Kitabu&rsquo;t-Tefsir anh&uuml; (İbn Abbas) adında sadece iki tefsir kitabı zikredilmiştir. Bu durumda Culudi&rsquo;nin o iki tefsirinden maksat, biri İbn Abbas&rsquo;tan nakledilmiş el-Tefsir ortak isimli bu kitaplar olmaktadır.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Fihrist, İbn Nedim, s. 53.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Zeria ila Tesanifi&rsquo;ş-Şia, c. 4, s. 243, onun bahsettiği &ldquo;Tefsiru İbn Abbas&rdquo;ın İbn Nedim&rsquo;in s&ouml;z&uuml;n&uuml; ettiği &ldquo;Kitabu İbn Abbas&rdquo; olmasının sebebi, bu başlık altında, İbn Nedim&rsquo;in ona, el-Tefsir li-İmami Ebi Cafer, aleyhisselam kitabını zikrettikten sonra tefsir kitapları arasında yer verdiğini ve bu tefsiri M&uuml;cahid&rsquo;in İbn Abbas&rsquo;tan rivayet ettiğini s&ouml;ylediğini hatırlatmasıdır.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 295, Mu&rsquo;cemu Musannifati&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim&rsquo;den nakille Dr. Şevah, c. 2, s. 60, madde 994.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Fihrist, İbn Nedim, s. 53, Keşfu&rsquo;z-Z&uuml;nun, c. 1, s. 453.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu tefsirin cildinin arkasında adının &ldquo;Ebi Tahir b. Yakub Firuzabadi&rdquo; şeklinde zikredilmesine ve &ldquo;Ebu Tahir&rdquo; de Muhammed b. Yakub&rsquo;un k&uuml;nyesi olmasına ilaveten (el-K&uuml;nye ve&rsquo;l-Elkab&rsquo;a bakınız, c. 3, s. 30) &uuml;nl&uuml; kitabiyat&ccedil;ı Ağa Bozorg Tehrani de (rh) el-Zeria&rsquo;da (c. 4, s. 244) ş&ouml;yle buyurmuştur: &ldquo;Şemsuddin Muhammed b. Abdurrahman Sehavi el-Dav&rsquo;u&rsquo;l-Lami&rsquo;de bu tefsiri, 817&rsquo;de vefat etmiş el-Kamus sahibi Muhammed b. Yakub Firuzabadi&rsquo;ye nispet etmiştir. Keşfu&rsquo;z-Z&uuml;nun&rsquo;da da (c. 1, s. 502) bu kitaptan &lsquo;Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas... li-Ebi Tahir Muhammed b. Yakub el-Firuzabadi el-Şafii, el-m&uuml;teveffa sene 817 ve h&uuml;ve erbaa m&uuml;cellidat&rsquo; şeklinde bahsedilmiştir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Abdullah el-Sikati b. el-Me&rsquo;mun el-Herevi aktardı ve dedi ki: &ldquo;Bana babam, ona Ebu Abdullah, ona Ebu Ubeydullah Mahmud b. Muhammed el-Razi, ona Ali b. İshak el-Semerkandi anlatmış. O da Muhammed b. Mervan&rsquo;dan, o el-Kelbi&rsquo;den, o Ebi Salih&rsquo;ten, o da İbn Abbas&rsquo;tan rivayet etmiş ki...&rdquo;</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Firuzabadi, Ebi Tahir b. Yakub, Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas, s. 2.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresinin başındaki sened ş&ouml;yledir: Abdullah b. el-M&uuml;barek&rsquo;in ş&ouml;yle dediği rivayet edilmiştir: &ldquo;Bize Ali b. İshak el-Semerkandi bildirdi, o Muhammed b. Mervan&rsquo;dan, o el-Kelbi&rsquo;den, o Ebi Salih&rsquo;ten, o da İbn Abbas&rsquo;tan nakletmiştir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas, s. 42.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 64, 87, 105, 124, 145, 153, 169, 181, 193, 205, 210, 216, 221, 233, 243, 253, 260, 268, 276, 284, 291, 300, 306, 315, 323, 332, 338, 344, 347, 350, 358, 364, 369, 374, 380, 385, 392, 400, 405, 411, 417, 419, 423, 427, 431, 435, 438, 440, 443, 445, 448, 450, 453, 456, 460, 463, 466, 469, 470, 472, 473, 475, 477, 478, 480, 482, 484, 486, 488, 490, 491, 493, 495, 497, 498 ve 501-522.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suyuti, el-Itkan fi Ulumi&rsquo;l-Kur&rsquo;an&rsquo;da (c. 2, s. 1232, sekseninci nev) İbn Abbas&rsquo;ın tefsiri i&ccedil;in birtakım tarikler zikretmiş ve Kelbi&rsquo;nin Ebi Salih&rsquo;ten, onun da İbn Abbas&rsquo;tan naklettiği tariki bu tariklerin en zayıfı kabul etmiştir. Ş&ouml;yle demiştir: &ldquo;Tarikler arasında el-Kelbi&rsquo;nin Ebi Salih&rsquo;ten, onun da İbn Abbas&rsquo;tan naklettiği tarik buna eklenmiştir ve Muhammed b. Mervan el-S&uuml;ddi el-Sağir&rsquo;in rivayetindeki silsile yalandır.&rdquo; Bu tefsirin başlangıcında ve Bakara suresinin başında işte bu tarik zikredilmiştir. &Ouml;yleyse bu tefsirin tariki Suyuti&rsquo;ye ve onu takip edenlere g&ouml;re yalan bir silsiledir. Her ne kadar Marifet, Kelbi&rsquo;ye, Ebi Salih&rsquo;e ve Muhammed b. Mervan&rsquo;a itibar ediyor ve bu silsileyi sıhhatli buluyorsa da o bile seneddeki diğer ricalin me&ccedil;hul olması nedeniyle bu tefsiri &ldquo;senedi me&ccedil;hul&rdquo; saymış ve belli bir m&uuml;ellife nispetini belirsiz kabul etmiştir. Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 288-296.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas, s. 2.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Leylet&uuml;&rsquo;l-mebit, Peygamber (sallallahu aleyhi ve alihi) Mekke&rsquo;den hicret ettiği, Sevr mağarasında saklandığı ve İmam Ali&rsquo;nin (aleyhisselam), d&uuml;şmanlar şehir dışına &ccedil;ıktığını farketmesin diye Hazret&rsquo;in yatağında uyuduğu gecedir.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara 207</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas, s. 28.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran 7</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tenviru&rsquo;l-Mikbas min Tefsiri İbn Abbas, s. 43.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;el-ilm&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 116.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kıyamet 23</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., 494.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide 67</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 98.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide 3</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 88.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide 55</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 96.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 89.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmeu&rsquo;l-Beyan, c. 2, s. 301.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 410.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmeu&rsquo;l-Beyan&rsquo;da (c. 3, s. 323) ş&ouml;yle denmektedir:</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>روی العیاشی فی تفسیره باسناده عن ابن ابی عمیر عن ابن اذینة عن عن الکلبی عن ابی صالح عن ابن عباس و جابر بن عبدالله قالا امر الله محمدا صلی الله علیه و آله ان ینصب علیا علیه السلام للناس فیخبرهم بولایته فتخوف رسول الله صلی الله علیه و آله ان یقولوا حابی ابن عمه و ان یطعنوا فی ذلک علیه فاوحی الله الیه هذه الایة فقام بولایته یوم غدیر خم. و هذا الخبر بعینه قد حءثناه السید ابوالحمد عن الحاکم ابی القاسم الحسکانی باسناده عن ابن ابی عمیر فی کتاب شواهد التنزیل لقواعد التفصیل و التأویل و فیه ایضا بالاسناد المرفوع الی حیان بن علی الغنوی عن ابی صالح عن ابی عباس قال نزلت هذه الایة فی علی علیه السلام فاخذ رسول الله صلی الله علیه و آله بیده فقال من کنت مولاه فعلی مولاه... و قداورد هذا لخبر بعینه ابواسحق احمد بن محمد بن ابراهیم الثعلبی فی تفسیره باسناده مرفوعا الیابن عباس قال نزلت هذه الایة فی علی علیه السلام الخ<span dir=\"LTR\"> &rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp;</p>\n\n		<p dir=\"RTL\">\n			حدثنا ابوالحسین عبدالصمد بن علی بن محمد مکرم المعروف بابن الطسی قرائة علیه من افظه فی مسجده بدرب رباح یوم الخمیس لعشر خلون من ربیع الاخر من سنة اربع و اربعین و ثلالث مأة قال حدثنا ابو السهل السری بن سهل بن حربان الجندیسابوری بجندیسابور قرائة علیه سنة ثمان و ثمانین و مأتین قال حدثنا یحیی بن عبیدة الکی و اسم ابی عبیدة بحر بن فروخ قال اخبرنا سعید بن ابی سعید قال حدثنا عیسی بن دأب عن حمید الاعرج و عبدالله بن ابی بکر بن محمد عن ابیه قال بینا عبدالله بن عباس جالس بفناء الکعبة قد اسدل رجله فی حوض زمزم اذا الناس قد اکتنفوه من کل ناحیة یسألونه عن تفسیر القرآن... فقال نافع بن الازرق لنجدة بن عریم قم بنا الی هذا الذی یجتری علی تفسیر القرآن</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Her ne kadar adı ge&ccedil;en kitapta anlamı verilmiş kelime sayısı 250 olarak belirtilmişse de, mesela 160 gibi bazı maddelerde soru konusu yapılmış Kur&rsquo;an&rsquo;ın kavramlarından kelime yoktur. Madde 14 ve 222 gibi bazılarında ise Kur&rsquo;an kavramlarından iki kelime sorulmuştur. Bu y&uuml;zden &ldquo;yaklaşık&rdquo; ifadesini kullandık.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suyuti&rsquo;nin senedi ş&ouml;yledir: Ebu Abdullah Muhammed b. Ali el-Salihi, Ebi İshak el-Tenuhi&rsquo;den, o da el-Kasım b. Asakir&rsquo;den rivayetle bildirdi; Ebu Nasr Muhammed b. Abdillah el-Şirazi, Ebu&rsquo;l-Muzaffer Muhammed b. Es&rsquo;ad el-Iraki, Ebu Ali Muhammed b. Said b.Nebeha el-Katib, Ebu Ali b. Şazan anlattı, onlardan da bize rivayet edenler Ebu&rsquo;l-H&uuml;seyin... (el-Itkan, c. 1, s. 383&rsquo;e bakınız)</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 416.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kimileri başka bir a&ccedil;ıdan onun uydurma olduğuna veya i&ccedil;inde ilaveler ve tahrifler bulunduğuna ihtimal vermişlerdir. Bkz: Emin, Hasan, Dairetu&rsquo;l-Mearifi&rsquo;l-İslamiye el-Şiiyye, c. 3, s. 55, el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbeti&rsquo;l-Kuyşeyb, c. 1, s. 243.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali b. Ebi Talha Haşimi&rsquo;nin adı, Ebi Talha Salim b. Muharik&rsquo;tir. Cezire&rsquo;de doğmuş, Humus&rsquo;a g&ouml;&ccedil;etmiş ve Hicri 143&rsquo;te vefat etmiştir. İbn Hibban onu sika raviler arasında zikretmiştir. İcli de onu mevsuk kabul etmiştir. Nesai ise ş&ouml;yle demiştir: &ldquo;Ona tenkit y&ouml;neltilmemiştir, fakat Yakub b. S&uuml;fyan hadiste zayıf ve m&uuml;nker olduğunu s&ouml;ylemiştir.&rdquo; (İbn Hacer Askalani, Ahmed b. Ali, Tehzibu&rsquo;t-Tehzib, c. 7, s. 297 ve 299). Raşid Abdulmun&rsquo;im el-Rical, Sahife Ali b. Ebi Talha, s. 36 ve 37&rsquo;ye de bakılabilir.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suyuti Itkan&rsquo;da (2/1230, sekseninci nev) m&uuml;fessirlerin tabakatında bu s&ouml;z&uuml; Ahmed b. Hanbel&rsquo;den nakletmiş ve ş&ouml;yle demiştir: &ldquo;Nasih&rsquo;te Ebu Cafer el-Nuhas&rsquo;a isnad edilmiştir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Raşid, Abdulmun&rsquo;im el-Rical, Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, s. 5 (el-mukaddime).</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, s. 6, 7 ve 59-61.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 105, Bakara 221&rsquo;in izahı, madde 94.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 99, Bakara 196&rsquo;nın izahı, madde 70-74.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 93, Bakara 178&rsquo;in izahı, madde 52 ve s. 96.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 77 ve 78.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizzi, Yusuf, Tehzibu&rsquo;l-Kemal, c. 20, s. 491, Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, s. 25 ve 26, Tehzibu&rsquo;t-Tehzib, c. 7, s. 298.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, s. 46 ve 47; 27. sayfada sahifenin ricalini incelediği kısmın sonunda Ali b. Ebi Talha&rsquo;nın hayat hikayesinden de bahsetmiştir: &ldquo;S&ouml;z&uuml;n &ouml;z&uuml; olarak şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Ali b. Ebi Talha&rsquo;nın İbn Abbas&rsquo;tan rivayet ettiği ve Sahifetu Ali b. Ebi Talha adıyla meşhur olmuş tefsir İbn Abbas&rsquo;tan işitilerek tedvin edilmiş, Ali b. Ebi Talha da onu ravinin metni &uuml;zerinden İbn Abbas&rsquo;tan rivayet etmiştir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Itkan, c. 1, s. 355-381 (el-Nev&rsquo;u&rsquo;s-Sadis ve&rsquo;s-Selasun fi Ma&rsquo;rifeti Garibiyye).</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Lugatta tedlise bir ayıbı m&uuml;şteriden gizlemek manası verilmiştir (M&uuml;ntehe&rsquo;l-Ereb, c. 1, s. 282). Hadis ilmi ıstılahında senedde tedlis, senedde varolan kusuru gizlemek anlamına gelir. Bunun bir kısmı da, ravinin kendi &ccedil;ağdaşından işitmediği bir şeyi sanki ondan işitmiş izlenimi bırakarak rivayet etmesidir. (Bkz: Mamkani, Abdullah, Mikbasu&rsquo;l-Hidaye, c. 1, s. 376, 377)</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Sahifetu Ali b. Ebi Talha an İbn Abbas fi Tefsiri&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim, s. 36, 37, 28 ve 29.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sayfaların altında zikredilen bazı senedler muallaktır. Yani senedin daha başında bazı raviler kaldırılmıştır. Bazı yerlerde muallak senede ilaveten k&acirc;mil sened de başka bir kitaptan nakledilmişse de kimi yerde de sadece muallak senedle yetinilmiştir. Bunun &ouml;rneği 80. sayfa, 11. madde, Bakara suresi 20. ayetin izahında, s. 82, madde 17, Bakara 23&rsquo;&uuml;n izahında ve s. 91, madde 47, Bakara 158&rsquo;in izahında g&ouml;r&uuml;lebilir. Muallakın manası i&ccedil;in bkz: Tehanevi, Zafer Ahmed Osmani, Kavaid fi Ulumi&rsquo;l-Hadis, s. 39.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Eser&rsquo;in ıstılah manası hakkında &uuml;&ccedil; g&ouml;r&uuml;ş vardır: 1) Eser, haber ve rivayetten daha geneldir. 2) Eser, haberle eşittir. 3) Eser, sahabiden ulaşmış s&ouml;zd&uuml;r. (Bkz: Mikbasu&rsquo;l-Hidaye, c. 1, s. 65)</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Dairetu&rsquo;l-Mearifi&rsquo;l-İslamiye el-Şiiyye, c. 3, s. 53, el-Tefsir, Muhammed Hasan &Acirc;l-i Yasin&rsquo;in makalesi.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Beyan, Taberi, c. 1, s. 26 ve k&uuml;&ccedil;&uuml;k bir değişiklikle Mecmeu&rsquo;l-Beyan&rsquo;da (c. 1, s. 81) mukaddimenin &uuml;&ccedil;&uuml;nc&uuml; fenninde ge&ccedil;mektedir.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ccedil;&uuml;nk&uuml; bu rivayet Mecmeu&rsquo;l-Beyan tefsirinde m&uuml;rsel olarak zikredilmiştir. Taberi tefsirinde ise Muhammed b. Beşşar&rsquo;dan, o M&uuml;&rsquo;mel&rsquo;den, o S&uuml;fyan&rsquo;dan, o Ebi&rsquo;z-Zenad&rsquo;dan, o da İbn Abbas&rsquo;tan nakledilmiştir. Fakat Ehl-i S&uuml;nnet&rsquo;in &uuml;nl&uuml; rical uzmanı Zehebi, Ebu&rsquo;z-Zenad Abdullah b. Zekvan&rsquo;ın doğum yılını hicri 65 olarak vermiştir (Siyeru A&rsquo;lami&rsquo;n-N&uuml;bela, c. 5, s. 445, madde 199) ve bu durumda b&ouml;yle bir şahsın, hicri 68&rsquo;de vefat eden İbn Abbas&rsquo;tan vasıtasız rivayet etmesi imkansızdır. Dolayısıyla Taberi tefsirinde de bu rivayet m&uuml;rsel olmaktadır ve Ehl-i S&uuml;nnet nezdinde de muteber değildir.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Her ne kadar Kur&rsquo;an ilimlerinde uzman bazı &acirc;limler, &ldquo;İbn Abbas, &lsquo;tefsir d&ouml;rt kısımdır...&rsquo; s&ouml;z&uuml;yle tefsirdeki menhecinin alametlerini belirlemiştir&rdquo; derseler de (el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 233) yukarıdaki a&ccedil;ıklamaya dikkat edildiğinde bu s&ouml;zdeki zaaf a&ccedil;ık&ccedil;a g&ouml;r&uuml;lecektir.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zehebi, el-Tefsir ve&rsquo;l-M&uuml;fessirun&rsquo;da (c. 1, s. 74-77) ve Marifet, el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib&rsquo;de (c. 1, s. 240-249) s&ouml;zkonusu rivayet ve g&ouml;r&uuml;şlere dayanarak Kur&rsquo;an&rsquo;daki m&uuml;şk&uuml;l kavramların manasını anlayabilmek i&ccedil;in kadim şiire ve fasih cahiliye şiirine başvurulması y&ouml;ntemini kesin olarak İbn Abbas&rsquo;a nispet etmişlerdir. Fakat bu g&ouml;r&uuml;ş&uuml;n zayıflığı ortadadır.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Tabakatu&rsquo;l-K&uuml;bra, c. 2, s. 367.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taberi tefsiri (Camiu&rsquo;l-Beyan), c. 17, s. 143.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 382, otuz altıncı nev fi ma&rsquo;rifeti garibe.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Abdurrahim, Muhammed ve Ahmed Nasrullah, Garibu&rsquo;l-Kur&rsquo;an fi Şi&rsquo;ri&rsquo;l-Arab, s. 28-283.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ccedil;&uuml;nk&uuml; Suyuti&rsquo;nin nakilleri m&uuml;rseldir, İbn Sa&rsquo;d rivayetinde Ali b. Zeyd ihtilaflıdır ve zayıflık i&ccedil;erir. (Bkz: Zehebi, Muhammed b. Ahmed b. Osman, Mizanu&rsquo;l-İ&rsquo;tidal, 127/1, madde 5844)</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 381 ve 382 (otuz altıncı nev).</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 382, Nişaburi, Hasan b. Muhammed, Garaibu&rsquo;l-Kur&rsquo;an, c. 1, s. 6&rsquo;da da bu metodun zaafına değinilmiştir. Ş&ouml;yle denmiştir: &ldquo;Kuşkusuz bu (yani şiirler), Kur&rsquo;an&rsquo;daki m&uuml;şk&uuml;l kelimeler ve kıraatı tashih i&ccedil;in &ouml;rnek ve delil oluşturmada olsa olsa zan ifade eder. Bilakis Kur&rsquo;an başka şeye h&uuml;ccettir, başka şey ona h&uuml;ccet olamaz.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hac 78</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zorluk (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zorluk, g&uuml;&ccedil;l&uuml;k, kalp ve g&ouml;ğ&uuml;ste darlık (Logatname-i Dehhoda-&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Beyan, c. 17, s. 143. İbn Ebi Yezid&rsquo;den başka bir nakilde ş&ouml;yle rivayet etmiştir: &ldquo;Size dinde herhangi bir zorluk y&uuml;klemedi&rdquo; ayetinin manasını İbn Abbas&rsquo;a sorduklarında ş&ouml;yle cevap verdi: &ldquo;Burada H&uuml;zeyl kabilesinden kimse var mı?&rdquo; Bir adam &ldquo;Evet&rdquo; dedi. Ona sordu: &ldquo;harac kelimesini aranızda neye karşılık kullanıyorsunuz?&rdquo; Adam cevap verdi: &ldquo;Dayk&rdquo; İbn Abbas &ldquo;Manası bu işte&rdquo; dedi.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Itkan, c. 1, s. 354.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf 89</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;l-Beyan, c. 9, s. 3.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; İnşikak 14</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Keşşaf, c. 4, s. 198.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Reveşşinasi-yi Tefsir-i Kur&rsquo;an, s. 145-162.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara 158</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; Camiu&rsquo;l-Beyan, c. 2, s. 28.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Garibu&rsquo;l-Kur&rsquo;an fi Şi&rsquo;ri&rsquo;l-Arab, s. 253, 254.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Bakara 200</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; Fahru Razi, Muhammed b. &Ouml;mer, el-Tefsiru&rsquo;l-Kebir, c. 5, s. 183.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Bkz: Reveşşinasi-yi Tefsir-i Kur&rsquo;an, s. 192-196.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; Hac 78</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; En&rsquo;am 125</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; Camiu&rsquo;l-Beyan, c. 17, s. 143.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; Gafir (M&uuml;min) 11</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; Bakara 28</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Camiu&rsquo;l-Beyan, c. 24, s. 31.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; Camiu&rsquo;l-Beyan, c. 1, s. 145 ve 146, Bakara 28&rsquo;in izahı.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Bkz: Reveşşinasi-yi Tefsir-i Kur&rsquo;an, s. 178.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Kasas 28</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; Camiu&rsquo;l-Beyan, c. 20, s. 43 ve 44.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; Elbette bu değerlendirmenin &uuml;zerinde d&uuml;ş&uuml;nmek gerekir. &Ccedil;&uuml;nk&uuml; Hazret-i Musa (aleyhisselam) iki m&uuml;ddetten daha fazlasını tamamlayacağı vaadinde bulunmamıştı ki yerine getirmezse vaadinden caymış olsun.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; Bu rivayetlere bazı &ouml;rnekleri i&ccedil;in Nuru&rsquo;s-Sakaleyn tefsirine bakılabilir (c. 1, s. 72, 82 ve 90, hadisler: 159, 204, 243 ve s. 337, hadis 134).</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; El-Hisal, c. 1, s. 270, babu&rsquo;l-hamse, hadis 8; aynı zamanda bkz: D&uuml;rr&uuml;&rsquo;l-Mensur (Menşur Mektebeti Ayetillah el-Mer&rsquo;eşi, c. 1, s. 47).</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Seyyid b. Tavus (Ali b. Musa) Sa&rsquo;du&rsquo;s-Saud&rsquo;da (s. 285), Meclisi Biharu&rsquo;l-Envar&rsquo;da (c. 92, s. 105), Ebu&rsquo;l-Hasan Amuli Mir&rsquo;atu&rsquo;l-Envar&rsquo;da (s. 5).</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun, c. 1, s. 89.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Sa&rsquo;du&rsquo;s-Saud, s. 285, 286.</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; İbn Ebi&rsquo;l-Hadid, Abdulhamid, Şerhu Nehci&rsquo;l-Belaga, c. 1, s. 19.</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; Bkz: el-Burhan fi Ulumi&rsquo;l-Kur&rsquo;an, c. 2, s. 157.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; &ldquo;Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n manalarına vakıf m&uuml;fessirler&rdquo; b&ouml;l&uuml;m&uuml;nde &ldquo;İmam Ali (aleyhisselam) ve t&uuml;m Kur&rsquo;an&rsquo;ın tefsiri&rdquo; kısmı.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Bazı m&uuml;steşrikler, mesela Goldziher, Mezahibu&rsquo;t-Tefsiri&rsquo;l-İslami kitabında İbn Abbas&rsquo;ın Kur&rsquo;an&rsquo;ın manalarını verirken ilm&icirc; kaynaklarından birinin Yahudi &acirc;limler olduğunu belirtmiştir. Fakat Marifet, el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib kitabında (s. 252-265) bu ithamı gayet g&uuml;zel tahkik etmiştir. Burada bu konuya değinmiyor ve konuya ilgi duyanları ilgili kitaba y&ouml;nlendiriyoruz.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; Bkz: el-Tefsir ve&rsquo;l-M&uuml;fessirun fi Sevbihi&rsquo;l-Kaşib, c. 1, s. 316.</p>\n	</div>\n</div>','İbn Abbas ve Onun Tefsirdeki Konumu','','publish','closed','open','','ibn-abbas-ve-onun-tefsirdeki-konumu','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3009',0,'post','',0),(3010,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>&Uuml;stad Abdullah Cevad-i Amul&icirc;</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h6 dir=\"RTL\" style=\"margin-left: 19.85pt;\">\n	اِنَّ اَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذ۪ي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَم۪ينَۚ )96(۞ة۩ب<br />\n	ف۪يهِ اٰيَاتٌ بَيِّنَاتٌ مَقَامُ اِبْرٰه۪يمَۚ وَمَنْ دَخَلَهُ كَانَ اٰمِنًاۜ وَلِلّٰهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ اِلَيْهِ سَب۪يلًاۜ وَمَنْ كَفَرَ فَاِنَّ اللّٰهَ غَنِيٌّ عَنِ الْعَالَم۪ينَ )97(۞ة۩ب</h6>\n\n<p>\n	&ldquo;Doğrusu insanlara (ma&rsquo;bed olarak) ilk kurulan ev, Bekke&rsquo;de (Mekke&rsquo;de) olandır. &Acirc;lemlere uğur, bereket ve hidayet kaynağı olarak kurulmuştur. Apa&ccedil;ık deliller, İbrahim&rsquo;in makamı vardır orada. Oraya giren, g&uuml;vene ermiş olur. Yoluna g&uuml;c&uuml; yetenin o evi ziyaret etmesi, insanlar &uuml;zerinde Allah&rsquo;ın bir hakkıdır. Kim nank&ouml;rl&uuml;k ederse hi&ccedil; kuşkusuz, Allah b&uuml;t&uuml;n &acirc;lemlere muhta&ccedil; olmayacak bir Gan&icirc;&rsquo;dir.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ayetin, &Ouml;nceki Ayetlerle Bağlantısı</strong></p>\n\n<p>\n	Y&uuml;ce Allah &ouml;nce ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&ldquo;Hadi artık siz de doğru yolu tutan İbrahim&rsquo;in dinine uyun ve o, şirk koşanlardan değildi.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bilindiği &uuml;zere İbrahim dininin en bariz &ouml;zelliklerinden birisi &ldquo;K&acirc;be&rsquo;ye saygı&rdquo; g&ouml;sterilmesiydi.</p>\n\n<p>\n	Sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Doğrusu insanlara (ma&#39;bed olarak) ilk kurulan ev...&quot;</p>\n\n<p>\n	Burada hitap İbrahim (a.s.) dinine tabi olduklarını iddia eden Yahudileredir. Ş&ouml;yle buyuruyor: &ldquo;Eğer sizler ger&ccedil;ekten İbrahim&rsquo;in dini &uuml;zerineyseniz, &ouml;yleyse İbrahim&rsquo;in inşa ettiği evi de aziz ve kutsal bilmelisiniz. Onu kıble ve tavaf yeri olarak kabul edin ve onun etrafında tavaf edin.&rdquo; Bu iki sebepten &ouml;t&uuml;r&uuml; zikredilen ayet, &ldquo;Hadi artık siz de doğru yolu tutan İbrahim&rsquo;in dinine uyun...&rdquo; ayetinden sonra gelmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ehl-i Kitab&rsquo;ın Ş&uuml;phesi</strong></p>\n\n<p>\n	Ayrıca, g&ouml;r&uuml;n&uuml;şe g&ouml;re bu ayet, Ehl-i Kitab&rsquo;ın ortaya attığı bir diğer ş&uuml;pheye de cevap mahiyetindedir. Onlar M&uuml;sl&uuml;manlara dediler ki:</p>\n\n<p>\n	&ldquo;&Ouml;ncelikle n&acirc;sih doğru değildir ve batıl olan veya olabilecek bir şey İbrahim Halilullah&rsquo;ın (a.s.) dininde asla yer bulmaz. Namaz kılanların kıblesi Beyt&uuml;&rsquo;l-Mukaddes&rsquo;tir. Aynı şekilde siz M&uuml;sl&uuml;manlar da Medine&rsquo;ye gelmeden &ouml;nce o y&ouml;ne doğru namaz kılmaktaydınız. Şimdi Allah verdiği h&uuml;k&uuml;mden d&ouml;nd&uuml; ve K&acirc;be&rsquo;ye doğru namaz kılıyorsunuz, bunu da kıble h&uuml;km&uuml; n&acirc;sih olduğu i&ccedil;in yapıyorsunuz h&acirc;lbuki n&acirc;sih m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	İkinci olarak bunu İbrahim dinine nispet vermekte ve onu M&uuml;sl&uuml;man, kendinizi de onun takip&ccedil;isi olarak g&ouml;rmektesiniz. Sizler batıl olan bir şeyi İbrahim&rsquo;e isnat etmekte ve demektesiniz ki; biz bu h&uuml;k&uuml;mde onun yolunun takip&ccedil;ileriyiz &uuml;st&uuml;ne &uuml;stl&uuml;k n&acirc;sihe de m&uuml;rtekip oldunuz.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ehl-i Kitab&rsquo;ın Bu Ş&uuml;phesine Cevap</strong></p>\n\n<p>\n	Bu ş&uuml;pheye verilecek cevap şu olacaktır; N&acirc;sih elbette caizdir ve olmasında da hi&ccedil; bir sakınca yoktur. Asıl h&uuml;k&uuml;m, K&acirc;be&rsquo;nin kıble olmasıdır. &ldquo;Doğrusu insanlara (ma&rsquo;bed olarak) ilk kurulan ev...&rdquo; Filistin topraklarında Hz. S&uuml;leyman (a.s.), Mescid-i Aksa&rsquo;yı inşa etmeden &ouml;nce, İbrahim Halilullah (a.s.) Mekke&rsquo;de K&acirc;be&rsquo;yi inşa etmişti. &Ouml;te yandan Beyt&uuml;&rsquo;l-Makdis kıble olmadan &ouml;nce K&acirc;be, hem kıble hem de tavaf yeriydi. &Ouml;yleyse eğer biz Beyt&uuml;&rsquo;l-Mukaddes&rsquo;ten K&acirc;be&rsquo;ye doğru d&ouml;nd&uuml;ysek ilk kıblemize doğru d&ouml;nm&uuml;ş sayılmaktayız ve bu eylem, İbrahim&rsquo;in (a.s.) ve İbrahim yolu takip&ccedil;isi nebilerin s&icirc;residir. Zat-i Akdes-i İl&acirc;h&icirc;, Hz. İbrahim&rsquo;in olayını anlatırken ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	Hz. İbrahim (a.s.) kendi eşi ve evladını yakıcı ve ziraata elverişsiz olan yere getirdi ve ş&ouml;yle dedi; &ldquo;Ey Rabbim! Ben, &ccedil;ocuklarımı senin kutsal evinin yanına getirdim ki, namazı yerine getirsinler.&rdquo; Yani yery&uuml;z&uuml;n&uuml;n en temiz soyu yery&uuml;z&uuml;n&uuml;n en değerli mek&acirc;nında namazı ayakta tutmak i&ccedil;in g&ouml;revlendirildiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&ldquo;Mubareken/<span dir=\"RTL\">مباركاً</span>&rdquo; ve &ldquo;Huden/<span dir=\"RTL\">هدي</span>&rdquo; Kelimelerinin İrapları</strong></p>\n\n<p>\n	&ldquo;Mubareken/<span dir=\"RTL\">مباركاً</span>&rdquo; ve &ldquo;Huden/<span dir=\"RTL\">هدي</span>&rdquo; kelimeleri ya &ldquo;Mekke&rsquo;de/<span dir=\"RTL\">بِبَكَّةَ</span>&rdquo; s&ouml;zc&uuml;ğ&uuml;ne hal olarak m&uuml;teallik oldukları i&ccedil;in mensupturlar; yani &ldquo;bereket kaynağı ve yol g&ouml;sterici halinde.&rdquo; ya da &ldquo;Vudia/<span dir=\"RTL\">وُضِعَ</span>&rdquo; zamiri i&ccedil;in haldirler; yani &ldquo;rahmet ve hidayet kaynağı olarak kuruldu.&rdquo; ya &ldquo;insanlar i&ccedil;in pek feyizli ve hidayet rehberidir.&rdquo; veyahut da &ldquo;Mekke&rsquo;deki o kutsal ve b&uuml;t&uuml;n &acirc;lemler i&ccedil;in hidayet kaynağı.&rdquo; Bu ihtimallerin hepsinin olmasının olasılığı pek tabii vardır. Yani K&acirc;be, &acirc;lemler i&ccedil;in hidayet kaynağıdır ve herkes hidayet ve bereket kaynağından yararlanabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kur&rsquo;&acirc;n&rsquo;da Evveliyet Konusu</strong></p>\n\n<p>\n	Evveliyet yani &ouml;ncelik Kur&rsquo;&acirc;n-ı Kerim&rsquo;de bir&ccedil;ok defa kullanılmış ve genellikle de nisb&icirc; olmuştur. Ama &ldquo;Doğrusu insanlara ilk kurulan ev.../<span dir=\"RTL\"> إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ</span>&rdquo; ayetindeki evveliyet ve ilklik nefsidir (kendine &ouml;zg&uuml;d&uuml;r). Allah Te&acirc;l&acirc;, Tevbe suresinde nifak ehline ait olan o mescidde bulunma konusundan sonra ş&ouml;yle buyurmaktadır: &ldquo;Nifak ehlinin kurduğu b&ouml;yle bir mescidde<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> sakın bulunma!/<span dir=\"RTL\">لَا تَقُمْ فِيهِ أَبَدًا</span>&rdquo; buyuruyor ki: &ldquo;Daha ilk g&uuml;n&uuml;nde takva &uuml;zere kurulan bir mescid,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> i&ccedil;inde namaz kılıp, bulunman i&ccedil;in &ccedil;ok daha uygundur.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Mescid-i Dırar gibi nifak &uuml;zerine kurulmuş bir yerde değil.<br />\n	/<span dir=\"RTL\"> لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ</span>&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu ayette ge&ccedil;en &ldquo;İlk g&uuml;n&uuml;nde/<span dir=\"RTL\">أَوَّلِ يَوْمٍ</span>&rdquo; s&ouml;zc&uuml;ğ&uuml; nefs&icirc; değil nisb&icirc;dir. Yani inşa edildiği g&uuml;n takva ve yakınlaşmak adına temeli atılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Şeyh T&ucirc;s&icirc;&rsquo;nin (r.a.) G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Merhum Şeyh &ldquo;Tibyan&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> kitabında bu ayet-i kerimenin a&ccedil;ıklamasında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bazen bir şeyin evveli olur ama ahiri yoktur. Aynı &ldquo;Vahid&rdquo; gibi, ahiri yoktur &ccedil;&uuml;nk&uuml; rakamlar i&ccedil;in bir son yoktur.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Ya da Cennet nimetleri gibi bir başı vardır; M&uuml;minler bu d&uuml;nyadan g&ouml;&ccedil; edip gittiklerinde Cennet&rsquo;e girerler ve orda herhangi bir son yoktur. &Ccedil;&uuml;nk&uuml; &ldquo;Orada ebed&icirc; kalacaklardır./<span dir=\"RTL\"> خَالِدِينَ فِيهَا</span>&rdquo; &ouml;yleyse başı olan bir şeyin illa da bir sonu olması gerekmiyor ki birileri: &ldquo;İlk kurulan ev bu ise peki son ev hangisidir?&rdquo; diye sorsun.&rdquo;</p>\n\n<p>\n	Diğer m&uuml;fessirler de bu noktayı kabul etmekte ve bir şeyin evvel ve ilkinin olması ikincisinin de olması manasına gelmediğini savunmaktadırlar. Mesela birisi ş&ouml;yle derse: &ldquo;Bu benim Hac ile şereflendiğim ilk yolculuğumdur&rdquo; bunun gereksinimi mutlaka ikinci yolculuğu da olmalı değildir. İlk, yani &ouml;nceden yoktu; &ouml;yleyse ikinci bir evin olması gerekmemektedir. Elbette ikinci ev ve &uuml;&ccedil;&uuml;nc&uuml; ev &ldquo;(Bu ışık) Allah&rsquo;ın y&uuml;kseltilmesine ve i&ccedil;lerinde adının anılmasına izin verdiği evlerdedir. /<span dir=\"RTL\"> فِي بُيُوتٍ أَذِنَ اللّٰهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ</span>&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> gibi kulların ibadet i&ccedil;in i&ccedil;lerinde bulundukları evlerdir ama K&acirc;be karşısında zikredilecek ikinci bir ev m&acirc;nasını taşımamaktadırlar.</p>\n\n<p>\n	Şeyh T&ucirc;s&icirc;&rsquo;nin (k.s.) bu s&ouml;zleri &ouml;z&uuml;nde hatalı değil ama &ldquo;Bir şeyin evveli olur ama sonu yoktur. Aynı Cennet nimetleri gibi&rdquo; c&uuml;mlesi doğru değildir; &ccedil;&uuml;nk&uuml; her ne kadar cennet nimetleriyle nimetlenmenin başı var ve sonu yok ise de bizzat cennet nimetlerinin ne başı ne de sonu vardır; Cennet şu an bile vardır, d&uuml;nya hayatından sonra yaratılması ise yalnızca bir masaldan ibarettir. Cennet nimetleri her zaman vardı ve h&acirc;l&acirc; da vardır, yani hi&ccedil; bir kesinti yoktur. Bu bilhassa &ldquo;G&uuml;&ccedil;l&uuml; padişahın huzurunda/<span dir=\"RTL\">عِنْدَ مَلِيكٍ مُقْتَدِرٍ</span>&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> olan cennet i&ccedil;in ge&ccedil;erlidir.</p>\n\n<p>\n	&ldquo;Evveliyet&rdquo; yani &ldquo;&Ouml;ncelik&rdquo; Bizzat ve Bi&rsquo;l-gayr diye ikiye ayrılır ve Evveliyet-i Bizzat yani &ldquo;Zat-i &Ouml;ncelik&rdquo; yalnızca Allah&rsquo;a mahsustur: O, İlk&rsquo;tir ve Son&rsquo;dur. &ldquo;<span dir=\"RTL\">هو الأوّل و الاخر</span>&rdquo;</p>\n\n<p>\n	Sonsuz olan Hakk&rsquo;ın feyzi gibi bir şeyin &ldquo;minneti kadimdir&rdquo; ve &ldquo;fazlı daimdir&rdquo; başı ve sonu yoktur. Fakat bu, arız&icirc;dir; zat&icirc; değil. Başı &ldquo;O İlk&rsquo;tir&rdquo;e, sonu ise &ldquo;O Son&rsquo;dur&rdquo;a dayalıdır. Ancak Zat-ı Akdes&rsquo;in başı ve sonu yoktur; bilakis kendisi bizzat İlk ve Son&rsquo;dur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İlk Mabet K&acirc;be</strong></p>\n\n<p>\n	K&acirc;be, yery&uuml;z&uuml;n&uuml;n ilk inşa edilen evi değil, bilakis ilk inşa edilen ibadethanesi olmuştur. Konuyla ilgili ayet-i kerime irdelendiği zaman K&acirc;be&rsquo;nin ilk mesken değil de ayetin &ouml;nceliği g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, ilk mabet olması gerektiği ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Mekke, her ne kadar d&uuml;nya yaratıldığında suların &ccedil;ekilmesiyle birlikte ortaya &ccedil;ıkan ilk kara par&ccedil;ası olma &ouml;zelliğini taşısa da K&acirc;be&rsquo;nin ilk yerleşke ve ilk ev olma &ouml;zelliğine sahip olduğu kesin bir delille isbat edilemez. Elbette ayet bunun b&ouml;yle olmadığına dair de her hangi bir yalanlama &ouml;n&uuml;m&uuml;ze sunmuyor ve &ouml;te yandan b&ouml;yle olduğuna dair de hi&ccedil; bir mefhumu dile getirmiyor.</p>\n\n<p>\n	Ayrıca konu dışında yery&uuml;z&uuml;nde kurulan ilk evin K&acirc;be olduğuna dair delil getirmek gerekirse &ldquo;<span dir=\"RTL\">دحو الأرض</span>&rdquo; Dahvu&rsquo;l-Arz<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> vb. g&ouml;re K&acirc;be&rsquo;dir. Ama bu ayet s&ouml;z&uuml;m&uuml;ze muhalif değildir. Ayrıca bu ayeti, inşa edilen ilk ev veya ilk dinlenme mek&acirc;nı i&ccedil;in bir delil olarak kullanmak istersek de sıkıntı &ccedil;ekeriz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>K&acirc;be&rsquo;nin Yeniden İnşası</strong></p>\n\n<p>\n	M&acirc;ide suresinde ge&ccedil;en &ldquo;<span dir=\"RTL\">جعل اللّٰه الكعبة البيت الحرام قياماً للناس</span>&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> &ldquo;Beyt&rdquo; kelimesi K&acirc;be i&ccedil;in kullanılmıştır. Ayrıca &ldquo;kıyamen&rdquo; de &ldquo;Ceale&rdquo; fiili i&ccedil;in ikinci mef&rsquo;&ucirc;l h&uuml;km&uuml;ndedir. Yani Beytu&rsquo;l-Haram sıfatına sahip K&acirc;be&rsquo;yi Allah, b&uuml;t&uuml;n insanlar i&ccedil;in kıyam yeri olarak karar kılmıştır; &ouml;te yandan konumuz olan &ldquo;<span dir=\"RTL\">مباركاً و هدي للعالمين</span>&rdquo; ayetinde yer alan &ldquo;M&uuml;barek&rdquo; ve &ldquo;&acirc;lemleri hidayet eden&rdquo; kelimelerinin sırrını diğer ayetlerde bulmak gerekir.</p>\n\n<p>\n	Hz. İbrahim&rsquo;in (a.s.) olayından &ouml;nce bu ev ve bulunduğu mek&acirc;n, toplum arasında bilindik bir yerdi, ama Nuh tufanı başta olmak &uuml;zere vuku bulan bir&ccedil;ok olay, onun ilk h&acirc;linde kalmasına izin vermemiştir. Elimizde olan tarih&icirc; kaynaklar g&uuml;n&uuml;m&uuml;zdeki K&acirc;be&rsquo;nin Hz. İbrahim&rsquo;in (a.s.) eliyle inşa edildiği doğrultusundadır ama bilindiği &uuml;zere İbrahim Nebi&rsquo;den &ouml;nce de orası bir ev şeklinde var idi.</p>\n\n<p>\n	İbrahim suresi konuyu şu şekilde aydınlatmaktadır: &ldquo;<span dir=\"RTL\"> ربنا إني اسكنت من ذرّيتي بواد غير ذي زرع عند بيتك المحرّم</span>&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Hz. İbrahim (a.s.) eşi Hacer ve evladı İsmail&rsquo;i (a.s.) bu topraklara getirip yerleştirmiş ve veda g&uuml;n&uuml; gelince de Hacer, İbrahim&rsquo;e d&ouml;nerek; &ldquo;Bizi kime emanet ediyorsun?&rdquo; deyince Hz. İbrahim ona ş&ouml;yle buyurmuştur; &ldquo;Bu evin sahibine!&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Hz. İbrahim (a.s.) &ldquo;Rabbimiz, ben &ccedil;ocuklarımdan bazısını, senin h&uuml;rmete değer evinin yanında, ekilebilir toprağı olmayan bir vadiye yerleştirdim.&rdquo; diye buyurmuş ve daha sonra isteğini dile getirmiştir: &ldquo;Rabbimiz, namazı kılsınlar diye (b&ouml;yle yaptım). Artık sen de insanlardan birtakım g&ouml;n&uuml;ll&uuml;leri, onları sever yap ve onları &ccedil;eşitli meyvelerle besle ki ş&uuml;kretsinler.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> G&ouml;r&uuml;n&uuml;şe g&ouml;re yakıcı ve ıssız olan bu diyarı mesken edindim ve onların başarılı olması i&ccedil;in halktan bir grubu onlarla kaynaştır, &ccedil;&uuml;nk&uuml; sen &ldquo;Mukallibe&rsquo;l-Kulub&rdquo; (Kalbleri şekillendiren) olansın ve onları meyvelerinle rızıklandır ki ş&uuml;kredenlerden olsunlar.</p>\n\n<p>\n	Taber&icirc;, bu ayet-i kerimenin a&ccedil;ıklamasında ş&ouml;yle der: &ldquo;Eğer Hz. İbrahim (a.s.) &ldquo;B&uuml;t&uuml;n herkes&rdquo; diye buyursaydı; Yahudiler ve Hristiyanlar da Hac farizası i&ccedil;in K&acirc;be&rsquo;de toplanacaklardı.&rdquo;</p>\n\n<p>\n	Hz. İbrahim (a.s.) bu duasını yakıcı ve ıssız olan hi&ccedil;bir yerleşimin olmadığı bir toprakta dile getirmiştir. Mekke, ekin yapılamaz bir kara par&ccedil;asıydı. Kur&rsquo;&acirc;n&rsquo;ın tabiriyle &ldquo;<span dir=\"RTL\">غير ذي زرع</span>&rdquo; &ldquo;ekilebilir toprağı olmayan bir vadiye&rdquo; Yani bayındır olabilecek ve ekin yapılabilecek bir yer değildir. Ekin yapılamaz bir topraktır. Taşlık, susuz ve &ccedil;&ouml;l&uuml; andıran bu yer i&ccedil;in &ldquo;ekilebilir toprağı olmayan bir vadi&rdquo; tabiri kullanılmıştır.</p>\n\n<p>\n	&Ouml;te yandan Hz. İbrahim (a.s.) Y&uuml;ce Allah&rsquo;ın o sonsuz g&uuml;c&uuml;n&uuml;n farkında olduğu i&ccedil;in ş&ouml;yle buyurmuştu: &ldquo;Ey Rabbimiz! Soyumdan bazılarını ekilebilir toprağı olmayan bir vadiye...&rdquo; yani &ldquo;Ey Rabbim! Yery&uuml;z&uuml;nde var olan t&uuml;m imk&acirc;nlar bu topraklar &uuml;zerinde son bulmakta, ama Sen ne istersen yapabilirsin!&rdquo; bu b&ouml;l&uuml;mde birka&ccedil; dua vardır:</p>\n\n<p>\n	1- &ldquo;<span dir=\"RTL\">رَبَّنَا لِيُقِيمُواْ الصَّلاَةَ</span>&rdquo; &ldquo;Ey Rabbim! Onları namazı ikame etsinler diye başarılı kıl!&rdquo; Her ne kadar ama&ccedil; bu olsa bile yine de bu c&uuml;mle dua ve istek i&ccedil;eriklidir.</p>\n\n<p>\n	2- Halkın g&ouml;nl&uuml;n&uuml; onlardan yana yap ki onları her zaman h&uuml;rmet etsinler.</p>\n\n<p>\n	3- Onları nimetlerinle nimetlendir.</p>\n\n<p>\n	Son olarak da asıl ama&ccedil;ları olan konuyu zikretmektedir Halilullah (a.s.) &ldquo;<span dir=\"RTL\">لَعَلَّهُمْ يَشْكُرُونَ</span>&rdquo; &ldquo;Umulur ki ş&uuml;krederler.&rdquo;</p>\n\n<p>\n	Bununla ilgili diğer bir dua da Bakara suresinde ge&ccedil;mektedir: &ldquo;<span dir=\"RTL\">رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا</span>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> &ldquo;Rabbim, bu beled&rsquo;i (kenti) g&uuml;venli bir kent yap!&rdquo; daha sonra ge&ccedil;en yıllar i&ccedil;erisinde bu duanın bereketi ile Hacer&rsquo;in ve o k&uuml;&ccedil;&uuml;k &ccedil;ocuğun y&uuml;z&uuml;n&uuml; g&uuml;ld&uuml;ren Zemzem pınarı yerden fışkırmaya başladı. Yavaş yavaş kuşlar ve diğer hayvanlar ardından insan kafilelerinin uğrak yerlerinden bir yer olup &ccedil;ıktı. Artık ayette ge&ccedil;en &ldquo;Beled = Kent&rdquo; ger&ccedil;ek h&uuml;km&uuml;ne b&uuml;r&uuml;nm&uuml;ş ve bu şekilde ilk duaya da icabet edilmiş olundu. Hz. İbrahim (a.s.) bu topraklara tekrar teşrif ettiklerinde oranın yaşanır bir kent haline d&ouml;nd&uuml;ğ&uuml;n&uuml; kendi g&ouml;zleriyle g&ouml;rm&uuml;ş oldu. Ardından aynı duayı biraz farkla tekrarladı: &ldquo;<span dir=\"RTL\">وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا</span>&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> &ldquo;Bir zaman, İbrahim ş&ouml;yle demişti: &ldquo;Rabbim, bu beldeyi g&uuml;venli kıl.&rdquo; dikkat edilecek olunursa buradaki dua da aynı olmasına rağmen &ldquo;<span dir=\"RTL\">الْبَلَد</span>&rdquo; kelimesi &ldquo;elif-lam&rdquo; ile belirlenmiş maarife (belirtili) bir isim olmuştur. Her iki durumda da &ldquo;Emniyeti&rdquo; Allah Te&acirc;l&acirc;&rsquo;dan istemiş ve Allah da bu duaya icabet etmiştir.</p>\n\n<p>\n	&ldquo;G&ouml;rmediler mi &ccedil;evrelerinde insanlar ka&ccedil;ırılıp, yağma edilirken, biz Harem (Mekke&rsquo;yi) g&uuml;venilir (ve dokunulmaz) kıldık. Yine de onlar, batıla inanıp Allah&rsquo;ın nimetlerine nank&ouml;rl&uuml;k m&uuml; ediyorlar?&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Mekke dışında adam ka&ccedil;ırmak<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> olduk&ccedil;a olağan bir durumdur ama biz burayı emniyetli ve g&uuml;venilir olarak karar kıldık. Bu emniyet İbrahim Nebi&rsquo;nin (a.s.) ettiği duanın y&uuml;z&uuml; suyu h&uuml;rmetine vuku bulmuş ve fıkh&icirc; bir h&uuml;kme dahi b&uuml;r&uuml;nm&uuml;şt&uuml;r: &ldquo;<span dir=\"RTL\">وَمَن دَخَلَهُ كَانَ آمِنًا</span>&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> &ldquo;Oraya giren, g&uuml;vene ermiş olur.&rdquo;</p>\n\n<p>\n	Kur&rsquo;&acirc;n ayetlerinden anlaşıldığı &uuml;zere ve daha &ouml;nce de belirttiğimiz gibi Hz. İbrahim&rsquo;den (a.s.) &ouml;nce K&acirc;be, Beytu&rsquo;l-Harem olarak ge&ccedil;mişe sahiptir. İbrahim&rsquo;den &ouml;nce ve sonra yaşanan bir&ccedil;ok olay, onun viran olmasına sebep olmuştur. Kimi zaman sel gibi doğal afetler kimi zaman da Haccac gibi insanlıktan nasibini almamış kişilerin saldırılarıyla viran olmuştur. Bilindiği &uuml;zere Haccac, Eb&ucirc; Kubeys Dağı&rsquo;na mancınıklar kurarak K&acirc;be&rsquo;yi taşa tutmuştur. Bug&uuml;n K&acirc;be&rsquo;nin duvarlarını oluşturan o siyah taşlar bundan birka&ccedil; y&uuml;zyıl &ouml;nce yoktu.</p>\n\n<p>\n	İslam dininin ortaya &ccedil;ıktığı d&ouml;nemlerde Em&icirc;ru&rsquo;l-M&uuml;&rsquo;min&icirc;n Ali b. Eb&icirc; T&acirc;lib&rsquo;in (a.s.) Allah Resul&uuml;&lsquo;n&uuml;n (s.a.a.) o m&uuml;barek omuzlarına basarak K&acirc;be &uuml;zerinde yer alan putları kırması olayından o zamanlar Beytullah&rsquo;ın takriben iki normal insan boyunda olduğu yani insan boyunun iki katı olduğu ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Elbette işin m&acirc;nev&icirc; boyutu ş&uuml;phesiz olduk&ccedil;a farklıdır. Hz. Ali (a.s.) Peygamber Efendimizin m&uuml;barek omuzlarına &ccedil;ıktığı zaman elini nereye uzatmak istese uzatabilirdi. Neyi tutmak istese tutabilirdi; bu farklı bir değerlendirmedir.</p>\n\n<p>\n	K&acirc;be yıkıldı ve Allah, İbrahim&rsquo;e (a.s.) K&acirc;be&rsquo;yi tekrar inşa etme emrini verdi. K&acirc;be&rsquo;nin nasıl bir m&uuml;hendislikle inşa edileceğine biz karar verdik ve onun nereye inşa edileceğini de İbrahim&rsquo;e biz g&ouml;sterdik:</p>\n\n<p dir=\"RTL\">\n	&ldquo;لَا تُشْرِكْ بٖى شَيْپًا وَطَهِّرْ بَيْتِىَ لِلطَّائِفٖينَ وَالْقَائِمٖينَ وَالرُّكَّعِ السُّجُودِ وَاِذْ بَوَّاْنَا لِاِبْرٰهٖيمَ مَكَانَ الْبَيْتِ اَنْ &rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><span dir=\"LTR\">[20]</span></a></p>\n\n<p>\n	&ldquo;Bir zamanlar İbrahim i&ccedil;in, o evin yerini, ş&ouml;yle diyerek hazırlamıştık: Bana hi&ccedil;bir şeyi ortak koşma, evimi; tavaf edenler, kıyamda duranlar, r&uuml;k&ucirc;, secde edenler i&ccedil;in temizle.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Beytu&rsquo;l-Mukaddes ve K&acirc;be</strong></p>\n\n<p>\n	Beytu&rsquo;l-Mukaddes, kendisinde olan b&uuml;t&uuml;n o kutsallığa rağmen, Y&uuml;ce Allah tarafından Kur&rsquo;&acirc;n-ı Kerim&rsquo;de y&uuml;ce zatına nisbet verilmemiştir. Yalnızca K&acirc;be Allah&rsquo;a isnad edilmektedir. &ldquo;Beyt&icirc; (Benim evim)&rdquo; yani &ldquo;K&acirc;be&rdquo; yani Beytu&rsquo;l-Allah (Allah&rsquo;ın Evi, elif&rsquo;in hazfıyla &ldquo;Beytullah&rdquo; olur).</p>\n\n<p>\n	Daha sonra Hz. İbrahim&rsquo;e (a.s.) buyurdu: &ldquo;Sen halka, K&acirc;be&rsquo;yi ziyaret etmeleri i&ccedil;in senin yanına gelmelerini s&ouml;yle. Senden (davet) s&ouml;ylemesi ve halktan da (icabet) hazır olmaları&rdquo;; yani senin peşi sıran her t&uuml;rl&uuml; şekilde gelecekler. Kimisi yaya olarak kimisi de zayıf binekler &uuml;zerinde.</p>\n\n<p>\n	Bilindiği &uuml;zere İbrahim takip&ccedil;ileri ve onun davetini kabul edenler, ya y&uuml;r&uuml;yerek gelen kimseler ya da binekleri varsa zayıf ve &ccedil;elimsiz hayvanlara sahip kimselerdir. Elbette imk&acirc;nları fazla olup da besili hayvanlara binenler, nisbeten daha zengin olanlar daha az tevfik buluyorlardı. (d&uuml;nya malı ve meşgalesi onları diğerlerine nazaran daha m&acirc;neviyattan yoksun kılmaktaydı)</p>\n\n<p>\n	S&ouml;z&uuml;n &ouml;z&uuml;; Hz. İbrahim (a.s.), Zat-ı Akdes-i İl&acirc;h&icirc;&rsquo;nin emir ve buyruklarını bir bir yerine getirdi. Mekke olarak adlandırılan bu mek&acirc;nın hen&uuml;z tanınmamış bir belde olduğu, daha sonra İbrahim&rsquo;in oğlu ve eşini buraya yerleştirdikten sonra Y&uuml;ce Allah&rsquo;tan bu toprakları emin bir yer kılmasını istiyor.</p>\n\n<p>\n	Halilullah (a.s.), bir daha buraya teşrif ettiğinde oranın artık bir &ldquo;şehir&rdquo; olduğunu g&ouml;rm&uuml;şlerdir ama bir kez daha Allah tarafından kendilerine emir verilmiş ve bu evin tekrar yapılması buyrulmuştur. Evin yerini Allah se&ccedil;miş ve hemen ardından İbrahim Nebi de inşasına başlamıştır. Allah evi hen&uuml;z bitmemişken İbrahim (a.s.) ş&ouml;yle yakarmıştır:</p>\n\n<p>\n	&ldquo;Rabbimiz! Bizden kabul buyur, kuşkusuz sen işitensin, bilensin.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Allah Te&acirc;l&acirc; da yapımı hen&uuml;z yeni bitmiş K&acirc;be i&ccedil;in ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah K&acirc;be&rsquo;yi, o saygıdeğer evi, insanlar i&ccedil;in (hayat ve g&uuml;ven) durağı yaptı.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Y&uuml;ce Allah yalnızca K&acirc;be&rsquo;yi halkın kıyam edeceği bir yer olduğu i&ccedil;in değil, onu emniyetli bir mek&acirc;n olarak kabul ettiği ve ayrıca Hac farizasının yerine getirildiği Ay&rsquo;ın da değerini ortaya koymak i&ccedil;in orayı &ldquo;Harem&rdquo;(h&uuml;rmetli yer) il&acirc;n etti. Bunlar toplumun şiar ve kıyam sembolleri olacaktı.</p>\n\n<p>\n	&ldquo;Allah, K&acirc;be&rsquo;yi, o saygıya l&acirc;yık evi -Mescidu&rsquo;lHar&acirc;m&rsquo;ı-, haram ayı, hac kurbanını ve (kurbanın boynuna asılan) gerdanlıkları (madd&icirc; ve m&acirc;nev&icirc; y&ouml;nlerden) insanların belini doğrultmaya sebep kıldı. Bu da Allah&rsquo;ın, g&ouml;klerde ve yerde ne varsa hepsini bildiğini ve Allah&rsquo;ın her şeyi bilici olduğunu (sizin de anlayıp) bilmeniz i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Taber&icirc;, mezk&ucirc;r ayetin a&ccedil;ıklamasında ş&ouml;yle der: &ldquo;Cahiliye d&ouml;neminde bu toplum, Cennet ve Cehennem&rsquo;e inanmaz, ama K&acirc;be&rsquo;ye inanırlardı. Allah onu İslam ile teyid edip, g&uuml;&ccedil;lendirdi. Kim Harem&rsquo;e sığınırsa, her t&uuml;rl&uuml; saldırıdan &acirc;m&acirc;nda kalacaktı. Hatta birisi, babasının katilini, bu haram ay i&ccedil;erisinde g&ouml;rse dahi ona karşı hi&ccedil;bir şey yapmıyordu. Kurbanlık hayvanlar bile bu hukuktan nasiblerini alıyorlardı. &Ouml;zetlemek gerekirse: Allah evinin ahengi b&ouml;lge insanı &uuml;zerinde g&uuml;ven ve emniyet oluşturmasıydı.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Beytu&rsquo;l-Mukaddes&rsquo;in Kıble Olması</strong></p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz &ldquo;Beytu&rsquo;l-Mukaddes&rdquo; Hz. S&uuml;leyman (a.s.) sonrasında Kıble olarak kullanılmıştır; &ccedil;&uuml;nk&uuml; zaten orayı inşa eden Hz. S&uuml;leyman&rsquo;ın kendisidir. İki cihan serveri Muhammed Mustafa (s.a.a.) da Mekke&rsquo;de namaz kıldıkları s&uuml;rece hem K&acirc;be&rsquo;yi hem de Kud&uuml;s&rsquo;&uuml; karşılarına alacak şekilde namaza durmuşlardır. &Ccedil;&uuml;nk&uuml; Mescidu&rsquo;l-Aksa, K&acirc;be&rsquo;nin Kuzey Batısında kalmaktaydı. H&acirc;l b&ouml;yle olunca da Allah Resul&uuml;, K&acirc;be&rsquo;nin G&uuml;ney tarafında namaz kılmakta ve bu şekilde hem K&acirc;be&rsquo;ye hem de Beytu&rsquo;l-Mukaddes&rsquo;e y&uuml;z&uuml;n&uuml; d&ouml;nd&uuml;rm&uuml;ş oluyordu. Ama Medine&rsquo;de durum olduk&ccedil;a fark etti ve yapılacak hi&ccedil;bir şey de yoktu.</p>\n\n<p>\n	&Ouml;nceleri Kıble, Aksa Camii idi ve bir m&uuml;ddet de Resul-i Ekrem (s.a.a.) bu şekilde namazlarını eda ettiler. Ama namazdayken Kud&uuml;s&rsquo;e y&ouml;nelmek K&acirc;be&rsquo;ye sırtını d&ouml;nmek m&acirc;nasına geliyordu. Kısa bir s&uuml;re sonra Z&uuml;&rsquo;l-Kıbleteyn camisinde namaz kılınırken durum farklılaştı ve Kıble değişti.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mescidu&rsquo;l-Har&acirc;m ve Mescidu&rsquo;l-Aksa</strong></p>\n\n<p>\n	&ldquo;İsra&rdquo; suresi K&acirc;be ve Beytu&rsquo;l-Mukaddes&rsquo;i bir karede toplamıştır:</p>\n\n<p>\n	&ldquo;Eksiklikten uzaktır O (Allah) ki, gecenin bir vaktinde kulunu, ayetlerimizden bir b&ouml;l&uuml;m&uuml;n&uuml;, kendisine g&ouml;stermemiz i&ccedil;in, Mescid-i Har&acirc;m&rsquo;dan, &ccedil;evresini bereketli kıldığımız Mescid-i Aksa&rsquo;ya y&uuml;r&uuml;tt&uuml;.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Her ne kadar hem iklim bakımından hem verimli toprakları hem de denize yakınlığı ve latif havası ile Mescidu&rsquo;l-Aksa&rsquo;nın etrafı olduk&ccedil;a bereketli olsa da; bug&uuml;n&uuml;n Mekke&rsquo;sine baktığımızda t&uuml;m bunların nisbeten orada da olduğu, hatta refah a&ccedil;ısından daha &uuml;st seviyede olduğunu m&uuml;şahede ediyoruz. Ama bilinmelidir ki Mekke, aslında hi&ccedil;bir şeye sahip olmayan bir kara par&ccedil;asıydı ve oraya Hz. İbrahim&rsquo;in (a.s.) duaları can verdi ve hayat bahşetti.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>K&acirc;be ve Mescid-i Aksa&rsquo;nın farkı</strong></p>\n\n<p>\n	K&acirc;be ve Mescidu&rsquo;l-Aksa arasındaki tek fark, yalnızca birisinin yapımı Ul&ucirc;&rsquo;l-azm peygamber olan İbrahim Halilullah&rsquo;ın (a.s.) &uuml;stlenmesi ve bir diğerinin de İl&acirc;h&icirc; kanunların koruyucusu olan Hz. S&uuml;leyman&rsquo;ın (a.s.) yapması değildi elbet. Bunun dışında diğer bir fark daha vardı ve o da; Allah Te&acirc;l&acirc; Aksa camiini d&uuml;şmanların elinden koruyacağına dair hi&ccedil;bir yerde s&ouml;z etmemesi, ama K&acirc;be hakkında bu vaadde bulunmasıdır.</p>\n\n<p>\n	Birileri K&acirc;be-i Muazzama&rsquo;yı tahrib edip, ortadan kalkmaya kalkışırsa &ldquo;Ebabil Kuşları&rdquo; ile onu koruyan Allah, başka bir mucizesi ile onu tekrar koruyacaktır. Ama Mescid-i Aksa ve Beytu&rsquo;l-Mukaddes i&ccedil;in b&ouml;yle bir vaad s&ouml;z konusu olmamıştır. Bu nedenle, &ldquo;Buhtu&rsquo;n-Nasr&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Mescid-i Aksa&rsquo;yı yerle bir etmişti ama Ebrehe&rsquo;yi bekleyen akıbet, onun i&ccedil;in tekrarlanmamıştı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İnsanoğlunun Yararına İnşa Edilen Bina; K&acirc;be</strong></p>\n\n<p>\n	Ayet-i Şerife&rsquo;nin zahirinden anlaşılan; K&acirc;be&rsquo;nin, insanlar i&ccedil;in bir mabet (ibadet yeri) olarak yery&uuml;z&uuml;nde inşa edilen ilk ev olması ve onun da Mekke şehrinde hem b&ouml;lge halkı hem de diğer beldelerde yaşayan insanların yararına inşa edilmesidir. Bu detay hakkında Allah Te&acirc;l&acirc; Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;vazee li&rsquo;n-n&acirc;s&rdquo;. Her ne kadar Hac y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; hakkında &ldquo;li&rsquo;llahi &lsquo;ale&rsquo;n-n&acirc;s&rdquo; ayetinde &ldquo;&rsquo;ala&rdquo; kelimesini kullansa da ileride değineceğimiz gibi Allah&rsquo;ın verdiği emir ve ibadetler hi&ccedil;bir zaman halkın aleyhine değildir. O y&uuml;zden yolu oraya d&uuml;şenler i&ccedil;in &ldquo;m&uuml;şerref oldular, m&uuml;kellef değil!&rdquo; denilmektedir. Erkeğin yaşı onaltı&rsquo;ya ve kadının yaşı da on&rsquo;a geldiğinde onlara &ldquo;Allah&rsquo;ın s&ouml;zleriyle m&uuml;şerref oldular, şereflendiler&rdquo; denilmektedir. &Ccedil;&uuml;nk&uuml; İl&acirc;h&icirc; emirler k&uuml;lfet değil, bilakis şerafettir. D&uuml;ş&uuml;nsenize &ouml;nceleri b&ouml;yle bir şey i&ccedil;in değer ve kabiliyetleri yoktu, ama bu evreden sonra Allah onlara haydi &ldquo;Namaz kılmaya ve zek&acirc;t vermeye&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> demektedir. Bu şekilde bu g&ouml;revlere l&acirc;yık g&ouml;r&uuml;lmektedirler:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\"> ذَٰلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ</span> B&ouml;yle yapmanız yaratıcınız katında sizin i&ccedil;in daha iyidir&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Diğer Peygamberlerin Mabetleri</strong></p>\n\n<p>\n	Yukarıda zikredilen ayetten anlaşıldığı &uuml;zere K&acirc;be-i Muazzama ve Beytu&rsquo;l-Har&acirc;m yery&uuml;z&uuml;ndeki ilk ibadethane olmuş ve gelmiş b&uuml;t&uuml;n peygamberler i&ccedil;in de Kıble olagelmiştir. Bunu Kur&rsquo;&acirc;n&rsquo;da ge&ccedil;en başta &ldquo;Meryem&rdquo; suresinde yer alan ayet ve diğerleriyle destekleyebiliriz. Bu ayette Hz. İsa (a.s.) hakkında:</p>\n\n<p>\n	&ldquo;Beni bulunduğum her yerde yararlı kıldı. Sağ olduğum s&uuml;rece bana namaz kılmayı, zek&acirc;t vermeyi emretti!&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Ve yine bir başka ayet-i kerimede diğer peygamberler hakkında &ouml;nce isimlerini zikredip ardından konuyu değerlendirmektedir:</p>\n\n<p>\n	&ldquo;İşte bunlar, Allah&rsquo;ın kendilerine nimet l&uuml;tfettiği peygamberlerdendir: &Acirc;dem&rsquo;in soyundan, N&ucirc;h&rsquo;la birlikte taşıdıklarımızdan, İbrahim ve İsrail&rsquo;in soyundan, kılavuzluk edip se&ccedil;tiğimiz kimselerdendir. Kendilerine Rahman&rsquo;ın ayetleri okunduğunda, ağlayarak secdelere kapanırlardı.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	&Acirc;dem&rsquo;den (a.s.) Nuh&rsquo;a, Nuh Nebi&rsquo;den İbrahim&rsquo;e ve bu peygamberlerin aralarında yaşayan diğer enbiyaya kadar hepsini hayırla y&acirc;d etmiş ve ş&ouml;yle buyurmuştur: &ldquo;Hepsi secde ediyorlar.&rdquo; mademki secde edilmekte &ouml;yleyse bunun bir y&ouml;ne doğru yapılması gerekmektedir. Eğer secdeden maksat namaz ise yine bir y&ouml;ne ya da var olan bir kıbleye edilmelidir. Zaten bir sonraki ayette buyrulmaktadır ki:</p>\n\n<p>\n	&ldquo;Ama arkalarından &ouml;yle bir nesil geldi ki; namazı/duayı yitirdiler, şehvetlere uydular. Bunlar, azgınlıklarının cezasını bulacaklardır.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Nebiler namaz ehli idiler ve namaz kılıp, secde ederlerdi ve tabi ki de belli bir kıbleleri (ibadette y&ouml;nelecekleri yerleri) vardı. Bu konu hakkında ayette ge&ccedil;tiği gibi ya ş&ouml;yle diyebiliriz:</p>\n\n<p>\n	&ldquo;Doğu da Allah&rsquo;ındır, Batı da. Artık nereye d&ouml;nerseniz d&ouml;n&uuml;n, orada Allah&rsquo;a d&ouml;nm&uuml;ş olursunuz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Ki bu olduk&ccedil;a uzak bir ihtimaldir ya da ş&ouml;yle diyebiliriz: Onlar i&ccedil;in belli bir yerde muayyen olan Kıble vardır. Ayetin zahirinden &Acirc;dem&rsquo;den (a.s.) Hatem&rsquo;e (s.a.a.) t&uuml;m peygamberlerin kıblesi yalnızca K&acirc;be idi olarak yararlanabiliriz; &ccedil;&uuml;nk&uuml; hepsi namaz ve secde ehliydi ve m&uuml;şahhas olan bir kıble yoksa bu, ayetin kendisiyle &ccedil;elişmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>K&acirc;be&rsquo;nin Kutsallığı</strong></p>\n\n<p>\n	&ldquo;&Acirc;lemlere uğur, bereket ve hidayet kaynağı&rdquo; Mekke&rsquo;de bir ibadetg&acirc;h olarak inşa edilen bu ilk ev, hem bolluk ve bereket hem de d&uuml;nya insanları i&ccedil;in bir hidayet vesilesidir. &ldquo;Bereket&rdquo; sabit olan bir mal ya da bir şey i&ccedil;in kullanılır. &Ouml;yle bir şey ki; sebat ve devamlılığından fayda getirsin. &Ccedil;&ouml;llerde ve kurak topraklarda suyu kendinde hapseden ve suyun heder olmasını engelleyen &ccedil;ukurlara &ldquo;Birke/Berke&rdquo; derler ve Şeyh T&ucirc;s&icirc;&rsquo;nin tabiriyle g&ouml;ğse de (bağıra da) &ldquo;Berk&rdquo; derler &ccedil;&uuml;nk&uuml; orası d&uuml;ş&uuml;ncenin, gizliliğin ve ilmin korunduğu yerdir. Ayrıca Arap, devenin g&ouml;ğs&uuml;ndeki o k&uuml;rke de &ldquo;Berk&rdquo; demektedir.</p>\n\n<p>\n	Zat-ı Akdes-i İl&acirc;h&icirc;, sabit ve her daim var olduğu i&ccedil;in &ldquo;Tebarek&rdquo; olarak adlandırılır. Bu da onun aralıksız yani devamla hayır etmesi, yani M&uuml;barek olması demektir. Bu nedenle Mekke&rsquo;de ve K&acirc;be&rsquo;de bu hayır diğer yerlere nazaran daha bariz ve daha derin g&ouml;r&uuml;ld&uuml;ğ&uuml; i&ccedil;in ona &ldquo;Mubareken&rdquo; buyrulmuştur.</p>\n\n<p>\n	&Ouml;te yandan K&acirc;be, insanoğlu i&ccedil;in bir hidayet vesilesidir. &Ccedil;&uuml;nk&uuml; gelmiş ge&ccedil;miş t&uuml;m ibadet ehli insanlar ve &acirc;rifler, o y&ouml;ne doğru y&ouml;nelmiş ve o y&ouml;nden d&uuml;nyanın diğer noktalarına Hak s&ouml;z ve davet, enbiyalar sayesinde insanların kulağına ulaşmıştır. Allah Resul&uuml;&rsquo;n&uuml;n m&uuml;barek varlığı &ldquo;La ilahe illallah&rdquo; nidasını o beldeden t&uuml;m &acirc;leme iletmiştir. Hatem&uuml;&rsquo;l-Evsiya&rsquo;nın m&uuml;barek zatı yine o topraklarda zuhur edecek ve hak olanları halka iletecektir. Doğru s&ouml;z o mek&acirc;ndan d&uuml;nyaya yayılacak ve insanların hidayete ermesi i&ccedil;in bir&ccedil;ok vesile, yine o y&ouml;nden gelecektir. O y&uuml;zden sayısız ayet Mekke hakkındadır:</p>\n\n<p>\n	&ldquo;Bu evde Allah&rsquo;ın bir&ccedil;ok ve a&ccedil;ık delilleri vardır.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbrahim Makamı</strong></p>\n\n<p>\n	&ldquo;Makam-ı İbrahim&rdquo; bazılarına g&ouml;re Beyyine ayetlerindendir. Nasıl ki İbrahim&rsquo;in (a.s.) kendisi &ldquo;K&acirc;ne ummeten vahideten&rdquo; olmuştur onun makamı da &acirc;y&acirc;t-i beyyin&acirc;t&rsquo;tır. Yani Hz. İbrahim&rsquo;in (a.s.) ayak izinin bulunduğu taşın olduğu yer beyyin&acirc;t&rsquo;tır ve bir&ccedil;ok mucizeye eşlik etmektedir. Bu makamın kendisi &ldquo;ummetun vahide&rdquo; derecesinde mucizeler konusunda değerlendirilmelidir.</p>\n\n<p>\n	Şimdi nasıl olur da başlı başına Makam-ı İbrahim&rsquo;i Beyyine ayetleri olarak (cem ve &ccedil;oğul halinde) değerlendirebiliriz h&acirc;lbuki o, &ldquo;Ayetu&rsquo;n beyyine&rdquo; olarak (m&uuml;fret ve tekil halinde)dir?</p>\n\n<p>\n	Birinci olasılık şu olabilir: o sert taş, aynı bir hamur gibi yumuşamış ve bu da bir ayet, bir mucize gibi addedilmiştir. İkinci olarak orada yalnızca belli bir yer hamur gibi yumuşamış ama diğer yerler sertliklerini korumuştur ve bir sonraki ihtimal derinliğine yumuşamış ve ardından aynı bir taş gibi kaskatı kesilmiştir. D&ouml;rd&uuml;nc&uuml; olasılık bir&ccedil;ok d&uuml;şman bu eseri yok etmek istemiş, ama o bug&uuml;ne değin korunmuş olarak bizlere ulaşmıştır. Beşincisi bir&ccedil;oklarının yapmak istediği ya da yaptığı &uuml;zere M&uuml;sl&uuml;man &uuml;lkelerindeki tarih&icirc; mirasları, madd&icirc; ve m&acirc;nev&icirc; değere sahip eserleri buralardan alıp kendi diyarlarına g&ouml;t&uuml;rme arzusu olmasına rağmen, g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu makam, t&uuml;m bu tehlikelerden &acirc;m&acirc;nda kalmıştır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde de &uuml;zerinde O Hazret&rsquo;e (a.s.) ait ayak izlerinin durduğu o m&uuml;barek makam yerinde durmaktadır. Pirin&ccedil;ten bir koruma i&ccedil;erisinde muhafaza edilen bu m&uuml;barek kademg&acirc;h&rsquo;ın &uuml;zerinde incelikle se&ccedil;ilmiş Ayet&uuml;&rsquo;l-K&uuml;rsi&rsquo;nin i&ccedil;erisinde ge&ccedil;en şu c&uuml;mle yazmaktadır:</p>\n\n<p>\n	&ldquo;Onları koruyup g&ouml;zetmek, kendisine ağır gelmez. <span dir=\"RTL\">وَلَا يَئُودُهُ حِفْظُهُمَا</span> &ldquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbrahim Makamı&rsquo;nın Şekillenmesi</strong></p>\n\n<p>\n	Acaba bu makamın şekillenmesi, O Hazret&rsquo;in K&acirc;be&rsquo;yi inşası sırasında &uuml;zerine &ccedil;ıkıp, inmesiyle mi vuku bulmuştur? Yoksa Hz. İbrahim&rsquo;in bu m&uuml;barek beldeye ikinci defa gelmesi ve İsmail&rsquo;in (a.s.) eşinin: &ldquo;Haydi inin de ben sizleri(n ayak ya da başlarınızı) yıkayayım.&rdquo; demesi &uuml;zerine Hz. İbrahim (a.s.) bineğinden inmeyip, ayağını orada bulunan bir taşın &uuml;zerine koyması ve o taşta m&uuml;barek ayak izlerinin &ccedil;ıkması şekilde mi bu olay cereyan eder? Veyahut da o taşın &uuml;zerine &ccedil;ıkıp, halkın Hac etmeleri i&ccedil;in K&acirc;be&rsquo;ye gelmelerini il&acirc;n ettiği zamandan mı kalma? T&uuml;m bu yaşananlar veya bunlardan yalnızca biri de olsa ayağını taşın &uuml;zerine koymuş ve o taş bir hamur misali yumuşayıp, o şekli almış mıdır? B&uuml;t&uuml;n bunların hepsi olabilecek ihtimallerdir ama bu konu hakkında kesin olan tek şey; İbrahim Halilullah&rsquo;ın (a.s.) ayağını o taşın &uuml;zerine koyması ve taşın da o ayağın şekline b&uuml;r&uuml;nmesidir. Şimdi t&uuml;m bu nakledilenlerden hangisi doğrudur diye sorulacak olunursa, bunun cevabı rivayetlerde saklıdır.</p>\n\n<p>\n	Bunun bir benzeri de &ldquo;Sebe&rdquo; suresinde (10. Ayet) Hz. Davud&rsquo;un (a.s.) başından ge&ccedil;en olaydır: Hz. Davud (a.s.) hakkında bir&ccedil;ok yaptığı iş dile getirilmiştir. Bunlardan bir tanesi zırh yapma sanatıydı. Bir diğeri de &ldquo;soğuk ve sert demiri onun elinde yumuşattık!&rdquo; burada Kur&rsquo;&acirc;n&rsquo;ın tabiri &ldquo;elenn&acirc; lehu&rsquo;l-had&icirc;d&rdquo; olmakta yani biz onun i&ccedil;in yumuşattık ama zırh yapımında s&ouml;z, sanattan a&ccedil;ılmakta. &Ccedil;&uuml;nk&uuml; zırh yapımı belli bir el becerisi istemekte, bilgi ve tecr&uuml;beye gereksinim duymaktadır. Ayrıca bu sanat başkalarına da aktarılabilir. Ama başkaları sert ve soğuk olan demiri parmaklarıyla yumuşatamazlar. Burada s&ouml;z, &ouml;ğretmekle al&acirc;kalı değil. Zaten &ldquo;Biz ona demiri nasıl yumuşatacağını &ouml;ğrettik&rdquo; buyurmamıştır. Aynı demir d&ouml;k&uuml;m at&ouml;lyesi gibi bu başlı başına bir ilimdir, tecr&uuml;bedir, mucize değil. Ş&ouml;yle buyurmuştur: &ldquo;Sıradan birisi mumu nasıl istediği gibi şekilden şekle sokabiliyorsa, demir de Davud&rsquo;un o m&uuml;barek ellerinde aynı bir mum misaliydi, istediği şekle sokabiliyordu.&rdquo;</p>\n\n<p>\n	İbrahim makamı da bu kabildendir, ama şu farkla: &ldquo;Biz o taşı o kadar yumuşak hale getirdik ki Hz. Halil (a.s.) onun &uuml;zerine bastığında ayakları g&ouml;m&uuml;ld&uuml; ve izleri kaldı.&rdquo; T&uuml;m bunlar bir kenara o ayak izleri nasıl ki Davud (a.s.) i&ccedil;in demir bir sembol olmuştu, o ger&ccedil;ek Hak dostu Halil (a.s.) i&ccedil;in de sembol oluvermişti.</p>\n\n<p>\n	Peki, Makam-ı İbrahim bir başına nasıl beyyinat ayetleri olmaktadır? Bunun i&ccedil;in de iki ihtimal vardır ve az &ouml;nce ilk ihtimali beyan ettik ve Zemahşer&icirc; de bu konuyu değindiğimiz gibi zikretmektedir.</p>\n\n<p>\n	Bir olasılık da: &ldquo;Beyyinat ayetleri&rdquo; bir&ccedil;ok &ouml;rneğe haizdir ve bunlardan birisi İbrahim makamıdır ve bir diğeri de ayette ge&ccedil;en: &ldquo;Oraya giren, g&uuml;vene ermiş olur.&rdquo; c&uuml;mlesidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Beytullah&rsquo;ın Tekvini ve Teşri-i Emniyeti</strong></p>\n\n<p>\n	K&acirc;be, hi&ccedil; ş&uuml;phesiz tekvin&icirc; bir emniyetle muhafaza edilmektedir. &Ccedil;&uuml;nk&uuml; bug&uuml;ne değin bir&ccedil;ok zalim o y&uuml;ce evi yıkmayı ve Mekke halkına da zarar vermeyi hesaplamıştır ama her defasında Y&uuml;ce Allah, orayı bir kez daha ayağa kaldırmış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;O ki onları yedirip a&ccedil;lıktan kurtardı ve onları korkudan g&uuml;vene kavuşturdu.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	O g&uuml;nlerde teşriden yani kanunlardan bahsedilmezdi ama Mekke&rsquo;nin m&uuml;şrik halkı yine de emniyet i&ccedil;erisindeydi. Teşri-i emniyet yani kim o hareme girse şer&rsquo;i a&ccedil;ıdan emniyette ve &acirc;m&acirc;ndadır. Taber&icirc;, &Acirc;l-i İmran suresi 97. ayetin a&ccedil;ıklamasında ş&ouml;yle nakleder: &ldquo;Cahiliye d&ouml;neminde bir can K&acirc;be&rsquo;ye sığınırsa, bir Allah&rsquo;ın kulu ona eziyet edemezdi.&rdquo;</p>\n\n<p>\n	Yani illa da &Acirc;y&acirc;t-i Beyyin&acirc;t&rsquo;ı &ldquo;İbrahim Makamı&rdquo; veya K&acirc;be&rsquo;nin emin oluşu olarak yormak zorunda değiliz. &ldquo;Zemzem&rdquo;, &ldquo;Hacer ve İsmail&rdquo; &ldquo;Haceru&rsquo;l-Esved&rdquo; de beyyinat ayetlerindendir. Hatta o m&uuml;barek evin kendisi dahi Beyyine ve mucizedir. &Ccedil;&uuml;nk&uuml; Fil suresinin de değindiği gibi K&acirc;be&rsquo;yi yıkmaya niyetlenenlerin, ansızın gelişen İl&acirc;h&icirc; orduların saldırısıyla darmadağın oluvermeleri bunun en bariz &ouml;rneğidir:</p>\n\n<p>\n	&ldquo;Fil ashabına Rabbin ne yaptı, neler etti, g&ouml;rmedin mi? Ve onlara, &ccedil;eşitli yerlerden b&ouml;l&uuml;k b&ouml;l&uuml;k, birbiri ardınca ebabil kuşları g&ouml;ndermedi mi? Onları, bal&ccedil;ıktan taşlarla taşladılar. Onlar da i&ccedil;i boş ekin saplarına, kırılıp ezilmiş samanlara d&ouml;nd&uuml;ler.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Hal b&ouml;yle olunca yalnızca &ldquo;İbrahim Makamı&rdquo; Beyyine ayetlerinin a&ccedil;ıklamasıdır demek gereksiz oluyor, ama bu şekilde dile getirmenin de herhangi bir sakıncası yoktur.</p>\n\n<p>\n	M&uuml;barek Bakara suresinde buyrulmaktadır ki:</p>\n\n<p>\n	&ldquo;Hatırla o zamanı ki, biz o evi insanlar i&ccedil;in sevap kazanmaya y&ouml;nelik bir toplantı yeri ve g&uuml;venli bir sığınak yaptık. Siz de İbrahim&rsquo;in makamından bir dua/namaz yeri edinin. İbrahim ve İsmail&rsquo;e şu s&ouml;z&uuml; ulaştırmıştık: &ldquo;Tavaf edenler, kendini ibadete verenler, r&uuml;k&ucirc;-secde edenler i&ccedil;in evimi temizleyin!&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Beytullah b&uuml;t&uuml;n herkes i&ccedil;in emniyetli bir yer h&uuml;km&uuml;ne b&uuml;r&uuml;nm&uuml;şt&uuml;r. Bu hem tekvini (yaratılmışlıktan kaynaklanan) emniyet ile kendini g&ouml;stermekte; mesela K&acirc;be&rsquo;yi yakıp, yıkmak i&ccedil;in harekete ge&ccedil;en birisine Y&uuml;ce Allah, asla aman vermemekte ve hem de Teşri&icirc; (şeriata dayalı) emniyet ile aşik&acirc;r olmaktadır ki; &ouml;rneğin K&acirc;be&rsquo;ye sığınan kim olursa olsun ona orada İl&acirc;h&icirc; haddi ve cezayı uygulayamazsınız. Ancak sığınan şahsın kendisi o eve bir h&uuml;rmetsizlik yaparsa bu istisna: &ldquo;ve&rsquo;l-haramat kısas&rdquo; eğer birisi K&acirc;be&rsquo;ye, Mescidu&rsquo;l-Haram&rsquo;a veya Haram aylara h&uuml;rmetsizlik yaparsa siz de t&uuml;m bu bahsedilen yasaklara kısas yapmak kaydıyla riayet etmeyebilir ve onları bir nevi &ccedil;iğneyebilirsiniz.</p>\n\n<p>\n	Eğer birisi Harem&rsquo;in i&ccedil;erisinde bir cana kıymışsa ona uygulanması gereken şer&rsquo;&icirc; cezayı uygulayabilirsiniz, ama Mescid-i Haram dışında b&ouml;yle bir olaya sebebiyet vermiş birisi, eğer K&acirc;be&rsquo;ye sığınmışsa, ona m&uuml;hlet vermeli ve Harem&rsquo;den &ccedil;ıkması beklenmelidir. Elbette bu zaman zarfında onunla herhangi bir alış-verişte bulunmak, ona yiyecek ve i&ccedil;ecek vb. şeyler temin etmek haramdır ve zaten uygulanacak bu baskılar neticesinde su&ccedil;lunun oradan tezlikle &ccedil;ıkartılması hedeflenmektedir.</p>\n\n<p>\n	Allah Te&acirc;l&acirc;, Ankebut suresindeki ayet gibi Kur&rsquo;&acirc;n&rsquo;ın bazı ayetleri de Mekke&rsquo;nin emniyetli oluşuna değinmiştir:</p>\n\n<p>\n	&ldquo;G&ouml;rmediler mi &ccedil;evrelerinde insanlar ka&ccedil;ırılıp, birbirlerini &ouml;ld&uuml;r&uuml;p dururken biz kendi şehirleri Mekke&rsquo;yi, g&uuml;venli, dokunulmaz bir b&ouml;lge yaptık? H&acirc;l&acirc; batıla inanıp Allah&rsquo;ın nimetine nank&ouml;rl&uuml;k m&uuml; ediyorlar?&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Hatta Cahiliye d&ouml;neminde dahi bu topraklar emin belde olarak tanınmaktaydı. Halk, diğer b&ouml;lgelerde diken &uuml;zerinde yaşarken Mekke&rsquo;de kendilerini emniyette hissediyorlardı. Bunun sırrı hi&ccedil; ş&uuml;phesiz şudur; birisi K&acirc;be&rsquo;ye ya da o topraklar &uuml;zerinde yaşayan insanlara zarar vermek isterse ve bu zarar &ouml;zellikle K&acirc;be i&ccedil;in ge&ccedil;erli olursa, Allah Te&acirc;l&acirc; buna asla m&uuml;saade etmez:</p>\n\n<p>\n	&ldquo;Ve Kim orada nehyedilmiş bir şeyi zulmederek yapmak isterse, biz ona acıklı bir azabı tattıracağız.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Merhum İbn B&acirc;beveyh-i Kumm&icirc; &ldquo;Men la Yahzuruhu&rsquo;l-Fakih&rdquo; adlı değerli kitabında ş&ouml;yle demektedir; &ldquo;Mademki K&acirc;be&rsquo;nin &ouml;zel bir saygınlığı ve dokunulmazlığı var ve Ebrehe&rsquo;nin ordusuna karşı &ldquo;Ebabil Kuşları&rdquo; bu g&ouml;revi ifa etmek i&ccedil;in g&ouml;revlendirildi. Peki, o zaman neden Mekke kuşatıldığında K&acirc;be i&ccedil;erisinde bulunan İbn Z&uuml;beyir&rsquo;i Allah korumadı? Nasıl oluyor da Haccac b. Yusuf, Abdu&rsquo;l-Melik&rsquo;in emri ile Eb&ucirc; Kubeys Dağı &uuml;zerine kurulmuş mancınıkla K&acirc;be&rsquo;yi taş yağmuruna tutup, tahrip ediyor ve İbn Z&uuml;beyir de o saldırıda esir d&uuml;ş&uuml;p, &ouml;ld&uuml;r&uuml;l&uuml;yor?&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Rahmetli Şeyh Sad&ucirc;k bunun cevabında ş&ouml;yle buyurmaktadır: &ldquo;K&acirc;be&rsquo;nin saygınlığı, dinin korunması ve ayakta kalması adınadır. K&acirc;be&rsquo;nin koruyucuları, zamanında Allah Resul&uuml;&rsquo;n&uuml;n m&uuml;barek varlıkları idi. Onun ardından Masum İmamlar ve Veliyullah ve gıybet d&ouml;neminde de Naiblerdir. Hazret-i İmam Secc&acirc;d ş&ouml;yle buyurdu: O İbn Z&uuml;beyir, Seyyid&uuml;&rsquo;ş-Ş&uuml;heda ve zamanının imamına yardım etmekten ka&ccedil;ınmıştır. Onun şehadetinden sonra da yerine ge&ccedil;en zamanın imamına da (İmam Secc&acirc;d&rsquo;a) yardım etmemiştir. Bu yetmezmiş gibi bir de iddialarda bulunmuştur. (Hal b&ouml;yle olunca) o K&acirc;be&rsquo;ye de sığınsa Allah, zaten ona yardım etmez ki. Ebrehe&rsquo;nin ordusuna Ebabil kuşlarını g&ouml;nderen Allah, neden Haccac&rsquo;ın ordusuna b&ouml;ylesine bir kuvvet g&ouml;ndermesin ki?&rdquo;</p>\n\n<p>\n	Sonu&ccedil; itibariyle Emev&icirc;ler, İbn Z&uuml;beyr&rsquo;i bozguncu ve fasık birisi olarak g&ouml;rd&uuml;kleri i&ccedil;in katlettiler ve yıkılan K&acirc;be&rsquo;yi de &ccedil;ok ge&ccedil;meden baştan inşa ettiler ve daha sonraları da herhangi bir sorun da ortaya &ccedil;ıkmadı. Ama Ebrehe i&ccedil;in durum tamamen farklıdır. O, kıbleyi ve tavafı yok etmek istemişti, ama Y&uuml;ce Allah ona bu fırsatı vermedi. &Ouml;yleyse Haccac&rsquo;ın bu olayı &ldquo;Ve Kim orada nehyedilmiş bir şeyi zulmederek yapmak isterse, biz ona acıklı bir azabı tattıracağız.&rdquo; ayet-i kerimesi ile &ccedil;elişmemektedir.</p>\n\n<p>\n	Hatta g&uuml;n&uuml;m&uuml;zde de bu tehlike devam etmektedir. Eğer Allah korusun o topraklar zalimlerin ellerine d&uuml;şer ve halkı da sırat-i m&uuml;stakimden ayrılırsa Allah, oraya m&uuml;dahale mi edecektir. Hayır, bilakis Allah Te&acirc;l&acirc; şu ayet h&uuml;km&uuml; gereğince: &ldquo;İşte b&ouml;ylece zalimlerin bir kısmını, kazandıklarından &ouml;t&uuml;r&uuml; diğer bir kısmına b&ouml;ylece musallat ederiz.&rdquo; M&uuml;sl&uuml;manlar vazifelerini yerine getirdiği zaman Allah vaadinde bulunduğu &ldquo;Ve Kim orada nehyedilmiş bir şeyi zulmederek yapmak isterse, biz ona acıklı bir azabı tattıracağız.&rdquo; s&ouml;z&uuml;n&uuml; hi&ccedil; ş&uuml;phesiz yerine getirir ve zalime g&ouml;z a&ccedil;tırmaz.</p>\n\n<p>\n	&ldquo;Ev&rdquo; İbaresinin Allah&rsquo;a ve Halka Nisbet Verilmesi</p>\n\n<p>\n	Ayetin başlangıcı konunun ehemmiyetiyle başlayıp, ş&ouml;yle buyrulmakta; &ldquo;Doğrusu insanlara (ma&rsquo;bed olarak) ilk kurulan ev...&rdquo;</p>\n\n<p>\n	&ldquo;Beyt&rdquo; kelimesinin kendisi &ldquo;Allah&rdquo; kelimesine eklenmesi ile değer kazanmakta ve halk da bu eve gelmekle şereflenmektedir. K&acirc;be&rsquo;nin şerefi Allah ile anıldığında, insanların değeri de Allah ile anılan K&acirc;be ile bağ kurduklarında ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	&ldquo;Vuzia li&rsquo;n-n&acirc;s&rdquo; şeklinde kullanılan c&uuml;mle insanlar i&ccedil;in mabet, kıble ve tavaf mek&acirc;nı anlamı taşımaktadır. Bu t&uuml;m insanlar i&ccedil;in belirlenmiştir yalnızca belli bir grup i&ccedil;in değil.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kıble Yalnızca K&acirc;be&rsquo;dir</strong></p>\n\n<p>\n	Ayet-i şerife o kutsal mek&acirc;na da işaret etmektedir. O yerin Harem olduğunu beyan etmektedir ve &ccedil;er&ccedil;eve daha da daraltılarak yalnızca o yapının kutsallığı ve varoluşunun kutsiyetine vurgu yapılır.</p>\n\n<p>\n	&ldquo;K&acirc;be kıbledir&rdquo; c&uuml;mlesi bir nevi K&acirc;be &ccedil;evresinde mesk&ucirc;n olan veya Mekke&rsquo;de yaşayanların ona &ldquo;Mescidu&rsquo;l-Haram&rdquo; demeleri ve uzakta kalanların da onu &ldquo;Kıble&rdquo; şeklinde anmalarından m&uuml;tevelliddir. Elbette bu uygunsuz bir tabirdir. Kıble yalnızca K&acirc;be&rsquo;dir. İster yakınında olsun ister &ccedil;ok uzaklarda. İsl&acirc;m her koşulda Peygamber&rsquo;e (s.a.a.) ve diğerlerine &ldquo;K&acirc;be kıblemizdir&rdquo; c&uuml;mlesini &ouml;ğretmiştir.</p>\n\n<p>\n	Dikkat ederseniz &ouml;l&uuml; ve diri olan b&uuml;t&uuml;n her şeyin K&acirc;be ile bir bağının olduğunu g&ouml;r&uuml;rs&uuml;n&uuml;z. Canlıyken ayrı bir rit&uuml;elde, &ouml;l&uuml;yken de daha farklı bir merasimde. G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere kimsenin &ldquo;Mescidu&rsquo;l-Haram&rdquo; ile herhangi bir ilişkisi yoktur.</p>\n\n<p>\n	Ayette de buyrulduğu gibi Mescidu&rsquo;l-Haram&rsquo;a y&ouml;nelirseniz K&acirc;be&rsquo;ye d&ouml;nm&uuml;ş olursunuz. &Ouml;yleyse fark, y&ouml;nelmek ve d&ouml;nmektedir Kıble&rsquo;de değil. Yakında olanlar g&ouml;rd&uuml;kleri i&ccedil;in K&acirc;be&rsquo;nin kendisine, uzakta olanlar ise Harem y&ouml;n&uuml;ne y&uuml;zlerini d&ouml;nerler.</p>\n\n<p>\n	Aslında &ldquo;Siz de nerede bulunursanız bulunun, y&uuml;zlerinizi o tarafa d&ouml;nd&uuml;r&uuml;n.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Ayet-i kerimesinde de bu konuya işaret edilmektedir. Y&ouml;n&uuml;n&uuml;z o tarafa olmalıdır, ama bu kıble, Mescidu&rsquo;l-Haram&rsquo;dır m&acirc;nasını taşımamaktadır. Bazı b&uuml;y&uuml;kler de bu konunun inceliğini g&ouml;z &ouml;n&uuml;nde bulundurarak ş&ouml;yle demişlerdir: &ldquo;K&acirc;be&rsquo;nin kendisi kıble değildir, belki o bulunduğu mek&acirc;n ve atmosfer kıbledir.&rdquo;</p>\n\n<p>\n	Allah rahmet etsin &uuml;stadımız Muhakkik D&acirc;m&acirc;d, ne zaman bu konu a&ccedil;ılsa şunları s&ouml;ylerdi: &ldquo;K&acirc;be&rsquo;nin kendisi kıble değildir, &ccedil;&uuml;nk&uuml; g&uuml;n gelir K&acirc;be sel suları altında kalıp viran olursa ya da farklı bir yıkımla karşı karşıya kalırsa M&uuml;sl&uuml;manlar kıblesiz mi kalmış olacaklar? O mek&acirc;n kıbledir, &uuml;st &uuml;ste yığılı taşlar ile bir evi andıran yer değil. Aslında ş&ouml;yle denilebilir; o ev kıblenin olduğu yere kurulmuştur. Mesela yeraltında &ccedil;alışan maden iş&ccedil;ileri metrelerce derinlikte namaz kıldıklarında ya da y&uuml;ksek yerlerde ibadet edenlerin y&uuml;zlerini &ccedil;evirdikleri yer K&acirc;be&rsquo;dir. O değişmeyen bir y&ouml;nd&uuml;r. K&acirc;be i&ccedil;in yeraltında bulunanlar y&uuml;zlerini yukarı, y&uuml;kseklerde bulunanlar da aşağı &ccedil;evirmek zorunda değillerdir &ccedil;&uuml;nk&uuml; Kıble y&ouml;n&uuml; yukarı-aşağı değişiklik gerektirmez.&rdquo;</p>\n\n<p>\n	Daha sonrası bir&ccedil;ok kitapta g&ouml;rd&uuml;ğ&uuml;m&uuml;z şu g&uuml;zel deyiş Fahr-i R&acirc;z&icirc;&rsquo;nin tefsirinde ge&ccedil;en latif bir s&ouml;zd&uuml;r;</p>\n\n<p>\n	&ldquo;K&acirc;be&rsquo;nin değeri i&ccedil;in şunlar yetmez mi?<br />\n	Amiri Hazret-i Akdes-i Celil,<br />\n	M&uuml;hendisi emin olan Cebrail,<br />\n	Mimarı İbrahim-i Halil,<br />\n	Yardım edeni ise evladı İsmail!&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	İşte t&uuml;m bunlar nazara alındığında bu şerafeti Beytu&rsquo;l-Makdis&rsquo;te bulamamaktayız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Beyyinat Ayetlerinin Mısdakları</strong></p>\n\n<p>\n	Bu topraklar, Beyyinat ayetleri ile gizli olanları aşik&acirc;r etmektedir. Ayet al&acirc;met ve tezah&uuml;r demektir. Kur&rsquo;&acirc;n dilinde ise Nebilerin (a.m.s.) doğruluğuna, Hakk&rsquo;ın Rab&rsquo;lığına ve Yaratıcının yaratıcılığı i&ccedil;in al&acirc;met ve belirtilerdir.</p>\n\n<p>\n	Fahr-i R&acirc;z&icirc; kendi tefsirinde başta K&acirc;be&rsquo;nin inşa edilişi olmak &uuml;zere onun etrafında tezah&uuml;r eden bir&ccedil;ok &ouml;zelliğe değinmiştir.</p>\n\n<p>\n	<strong>1. Zemzem Suyu</strong></p>\n\n<p>\n	Zemzem suyunun şifalı olmasının yanı sıra uzun m&uuml;ddet beklese bile diğer suların aksine bozulmadığı bilinen bir ger&ccedil;ektir. Ayrıca bu su yatağı, yağmur ve kar gibi doğa olaylarının bir hayli nadir g&ouml;r&uuml;ld&uuml;ğ&uuml; bu kurak topraklarda binlerce yıldır kaynamaktadır. Yağmuru olduk&ccedil;a seyrek olan ve neredeyse kar yağışına tanık olanların sayısı bir elin parmakları kadar olan bir yerde kurumak nedir bilmeyen bir su g&ouml;zesidir Zemzem. Bu elbette Allah&rsquo;ın Beyyin&acirc;t ayetlerinden birisidir.</p>\n\n<p>\n	Bu su olduk&ccedil;a bereketlidir, hatta Allah Resul&uuml; (s.a.a.) ondan Mekke&rsquo;ye gelenlere hediye ederdi. Zemzem suyunun şifalı olması, &ouml;te yandan bozulmaması ve kokmaması da ş&uuml;phesiz ayrı bir mucizedir. Kısaca bu suyun kendisi bir başına Beyyin&acirc;t ayetlerindendir.</p>\n\n<p>\n	<strong>2. Meş&rsquo;ari&rsquo;l-Haram (M&uuml;zdelife)</strong></p>\n\n<p>\n	Mekke &ccedil;evresinde yer alan Meş&rsquo;ar, Arafat ve Mina da Y&uuml;ce Allah&rsquo;ın Beyyinat ayetlerindendir. İşin &ouml;z&uuml;nde şiddetli yağmurların ardınca ortaya &ccedil;ıkan selin getirisi olan b&uuml;y&uuml;k taş ve kaya par&ccedil;alarının birbirlerine &ccedil;arparak kırıla kırıla meydana getirdiği k&uuml;&ccedil;&uuml;k k&uuml;&ccedil;&uuml;k taşların, orada yağmur ve sel olmaksızın yığılması ve ortalama her Hacının yerden yaklaşık yetmiş adet &ccedil;akıl taşı alması ve h&acirc;l&acirc; bu taşların bitmemesi, mucizeden başka bir şey değildir.</p>\n\n<p>\n	Yine Fahr-i R&acirc;z&icirc; tefsirinde ş&ouml;yle demektedir: &ldquo;Yıllık yaklaşık altı y&uuml;z bin hacının (o d&ouml;neme ait) her birinin yerden yetmiş irili ufaklı taş alıp Şeytan taşlamak i&ccedil;in attığı o taşları remiden sonra kim toplamaktadır acaba?! İşte bu o toprakların bir faziletidir ki &ccedil;ok ge&ccedil;meden taşlar kendi kendilerine bir yere toplanırlar.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> Evet, bug&uuml;n i&ccedil;in Suudi g&ouml;revlilerin o taşları bir yere yığdığını s&ouml;yleyebiliriz ama peki o d&ouml;nemlerde?</p>\n\n<p>\n	<strong>3. Hayvanların K&acirc;be&rsquo;nin Saygınlığını Koruması</strong></p>\n\n<p>\n	U&ccedil;an kuşların bir&ccedil;ok kutsal mek&acirc;nda olduğu gibi K&acirc;be &uuml;zerine de konmaması ve onu pisletmemeleri &uuml;zerinde durulması gereken bir başka konudur. Yukarıdan aşağıya doğru s&uuml;ratle K&acirc;be&rsquo;ye doğru gelen kuşların bir anda değişik a&ccedil;ılara y&ouml;nelmeleri yine Beyyin&acirc;t ayetlerinden birisidir.</p>\n\n<p>\n	Hz. Em&icirc;ru&rsquo;l-M&uuml;&rsquo;min&icirc;n&rsquo;in m&uuml;barek haremlerinde de bu keramet olduk&ccedil;a net m&uuml;şahede edilebilmektedir. Orada da u&ccedil;an kuşlar edebe riayet etmektedirler.</p>\n\n<p>\n	&Ouml;te yandan şu nokta da bu kutsal belde i&ccedil;in naklolunmaktadır: yırtıcı hayvanlar Harem &ccedil;evresinde hi&ccedil;bir zaman birbirlerine saldırmaz ve evcil hayvanlara da zarar vermezler.</p>\n\n<p>\n	T&uuml;m bunlar bir araya geldiğinde bu toprakların sıradan bir mek&acirc;n olmadığı ve hayvanların dahi emniyet i&ccedil;erisine yaşamlarını s&uuml;rd&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	&ldquo;O ki onları yedirip a&ccedil;lıktan kurtardı ve onları korkudan g&uuml;vene kavuşturdu.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	&ldquo;G&ouml;rmezler mi ki etraflarındaki insanlar, birbirlerini &ouml;ld&uuml;r&uuml;p dururken biz Harem&rsquo;i, emin ettik.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	<strong>4. İbrahim Makamı</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in namaz ve tavaf konusunda &uuml;zerinde bir hayli durduğu Hz. İbrahim&rsquo;in makamı da hi&ccedil; ş&uuml;phesiz Allah&rsquo;ın Beyyinat ayetlerindendir.</p>\n\n<p>\n	Allah Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Biz Beyt&rsquo;i (K&acirc;be&rsquo;yi) insanlara sevap kazanılacak bir toplantı ve g&uuml;ven yeri yaptık. Siz de İbrahim&rsquo;in makamından bir namaz yeri edinin. İbrahim ve İsmail&rsquo;e: &ldquo;Tavaf edenler, ibadete kapananlar, r&uuml;k&ucirc; ve secde edenler i&ccedil;in Ev&rsquo;imi temizleyin!&rdquo; diye emretmiştik.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Peki, hal b&ouml;yle olunca kılınacak namaz İbrahim makamı gerisinde mi olmalı yoksa makamın kendisinde mi? Bu fıkh&icirc; mesele i&ccedil;in bir&ccedil;ok farklı rivayetler naklolunmuş ve bazıları ihtiyat olarak makamın gerisinde olunmasını dile getirmiş ve bir diğer kısım da makamın kendisinde olunmasını yeterli g&ouml;rm&uuml;şlerdir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi: 96-97</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi: 95</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zararlı Mescid (Mescid-i Dırar)</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuba Mescidi</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l-Bey&acirc;n, C. II, S. 535</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tevbe suresi: 108</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l-Bey&acirc;n, C. II, S. 477</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gayr-i M&uuml;tenah&icirc;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nur suresi: 36</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kamer suresi: 55</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; 25 Zilk&acirc;de&rsquo;de vuku bulduğuna inanılan sularla kaplı yery&uuml;z&uuml;n&uuml;n bu olayla birlikte ortaya &ccedil;ıkan ilk kara par&ccedil;ası</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&acirc;ide suresi: 97</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbrahim suresi: 37</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbrahim suresi: 37</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 126</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbrahim suresi: 35</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ankebut suresi: 67</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ayet-i kerimede ge&ccedil;en &ldquo;<span dir=\"RTL\">خطفهَ&rdquo; </span>fiili, kartal ve şahinlerin g&uuml;vercin ve ser&ccedil;eleri ansızın, gafil avladıkları an i&ccedil;in kullanılan bir tabirdir.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi: 97</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hacc suresi: 26</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 127</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide suresi: 97</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra suresi: 1</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Yenilmez&rdquo; unvanı ile anılan II. Nebukadnazar (Arap&ccedil;a: Buhtunnasr), Kildan&icirc; Hanedanı&rsquo;ndan gelen Babil krallarındandır. Antik İsrail&rsquo;i işgal edip İsrailoğulları&rsquo;nı Kenan diyarından s&uuml;ren en tanınmış Babil kralıdır.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 43</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 54-184-271</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meryem suresi: 31</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meryem suresi: 58</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meryem suresi: 59</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 115</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 255</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kureyş suresi: 4</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fil suresi: 1-5</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 125</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ankebut suresi: 67</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hac suresi: 25</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>37]</sup></sup></a>&nbsp;&nbsp;&nbsp; 684 yılında Abd&uuml;lmelik b. Mervan Emev&icirc; Devleti&rsquo;nin başına ge&ccedil;ince, Haccac komutasında bir orduyu Mekke&rsquo;ye g&ouml;nderdi ve orayı kuşatıp tahrip etti. Bu kuşatma altı aydan fazla s&uuml;rd&uuml;. Muhasaranın devam ettiği bir g&uuml;n İbn-i Z&uuml;beyir &ldquo;Makam&rdquo; denilen yerde yeniden harbe girdi. Mancınıktan atılan bir taşla yaralandı. Daha sonra Abd&uuml;lmelik b. Mervan&rsquo;ın adamları onu yetmiş &uuml;&ccedil; yaşında katlettiler.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 144</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefs&icirc;ru&rsquo;l-Kebir, C.8, S.145</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefs&icirc;ru&rsquo;l-Kebir, C.8, S.145</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kureyş suresi: 4</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ankebut suresi: 67</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 125</p>\n	</div>\n</div>','Kur’ân’da Hac','','publish','closed','open','','kuranda-hac','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3010',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3011,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p style=\"text-align: right;\">\n	<strong>Ali Ekber Baba&icirc;</strong></p>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in rivayetle tefsirin i&ccedil;tihad okuluna mensup en &ouml;nemli tefsirlerinden biri, Tefsir-i Taber&icirc; olarak meşhur C&acirc;miu&rsquo;l-Bey&acirc;n an Te&rsquo;vili&rsquo;l-&Acirc;yi&rsquo;l-Kur&rsquo;&acirc;n&rsquo;dır. Bu isim kitabın herhangi bir yerinde ge&ccedil;memektedir ve fihrist yazarları da onun meşhur adıyla (Tefsiru&rsquo;t-Taber&icirc;) yetinmişlerdir. İbn Nedim, Kur&rsquo;&acirc;n tefsiri &uuml;zerine yazılmış kitapları sıralarken ş&ouml;yle der: &ldquo;Ebi Cafer Taber&icirc;&rsquo;nin tefsir kitabı.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Hatib-i Bağdad&icirc;, Taber&icirc;&rsquo;yi tanıtırken ş&ouml;yle demiştir: &ldquo;Kimsenin benzerini yazmadığı bir tefsir kitabı vardır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> S&uuml;bk&icirc; ş&ouml;yle anlatır: &ldquo;Tasniflerinden biri de tefsir kitabıdır.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Suyut&icirc; de ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">تفسیر الامام ابی جعفر بن جریر الطبری</span>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Davud&icirc; de Hatib-i Bağdad&icirc;&rsquo;nin Tefsir-i Taber&icirc; hakkındaki s&ouml;z&uuml;n&uuml; nakletmiştir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Fakat m&uuml;ellif Tarihu&rsquo;l-&Uuml;mem ve&rsquo;l-M&uuml;luk kitabında tefsirinin adını C&acirc;miu&rsquo;l-Bey&acirc;n an Te&rsquo;vili&rsquo;l-&Acirc;yi&rsquo;l-Kur&rsquo;&acirc;n olarak beyan etmiştir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Yakut Hamev&icirc; de bu tefsirin asıl adını belirtmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	C&acirc;miu&rsquo;l-Bey&acirc;n tefsiri ilk olarak Mısır&rsquo;da Emiriyye Bulak matbaasında Hicr&icirc; Kamer&icirc; 1323 senesinde oniki cilt halinde yayınlanmıştır. Daha sonra Mısır D&acirc;ru&rsquo;l-Mearif&rsquo;i onbeş c&uuml;z&uuml;n&uuml; Ahmed Şakir ve Mahmud Şakir&rsquo;in tahkikiyle basmış, ama eksik bırakmıştır. Hicr&icirc; Kamer&icirc; 1373 yılında Ahmed Saad Ali&rsquo;nin nezaretinde kitabın tamamı oniki cilt olarak yayınlanmıştır. Bundan sonra Emiriyye Bulak baskısının n&uuml;shası Mısır ve Beyrut&rsquo;ta defalarca basılmıştır. Yine onbeş cilt halinde bir başka baskı da Beyrut&rsquo;ta yapılmıştır.</p>\n\n<p>\n	M&uuml;ellif tefsirin mukaddimesinde, tefsir yazmaktaki saikini ve eserin nasıl yazıldığını anlattıktan<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> sonra aşağıda sıralanan on mevzu hakkında s&ouml;z s&ouml;ylemiştir:</p>\n\n<p>\n	1. Kur&rsquo;&acirc;n ayetlerindeki anlamların, Kur&rsquo;&acirc;n&rsquo;ın nazil olduğu halkın diliyle ahengi, mucize oluşunun ispatı, Kur&rsquo;&acirc;n&rsquo;ın anlaşılır olduğu, Arap dilinin b&uuml;t&uuml;n &ouml;zelliklerinin Kur&rsquo;&acirc;n&rsquo;da mevcut bulunması.</p>\n\n<p>\n	2. Kur&rsquo;&acirc;n&rsquo;ın saf Arap&ccedil;a olması ve bunun, bazı m&uuml;şterek kelimelerin (Arap&ccedil;a ve başka bir dil arasında) kullanılmasına aykırı olmaması.</p>\n\n<p>\n	3. Kur&rsquo;&acirc;n&rsquo;ın nazil olduğu lugat (Arap lugatı arasından) ve yedi harf, kıraat rivayetleriyle ilgili bahisler.</p>\n\n<p>\n	4. Kur&rsquo;&acirc;n&rsquo;ın cennetin yedi kapısından n&uuml;zul&uuml;yle ilgili rivayetler hakkında bahis ve kıraatlar.</p>\n\n<p>\n	5. Kur&rsquo;&acirc;n tefsirine ulaşma yolları.</p>\n\n<p>\n	6. Reyle tefsiri meneden rivayetler hakkında bahis.</p>\n\n<p>\n	7. Kur&rsquo;&acirc;n&rsquo;ın tefsirini &ouml;ğrenmeye teşvik etmek &uuml;zere gelmiş rivayetler hakkında bahis ve sahabi m&uuml;fessirlerin tanıtılması.</p>\n\n<p>\n	8. Tefsirin caiz olduğuna muhalif rivayetlerin incelenmesi, onlardan yanlış istidlal ve hatalı anlamalar.</p>\n\n<p>\n	9. İlk m&uuml;fessirler hakkında selefin g&ouml;r&uuml;ş&uuml;n&uuml; (&ouml;vg&uuml; veya kınama) beyan eden rivayetler ve en iyi m&uuml;fessirin şartları hakkında h&uuml;k&uuml;m.</p>\n\n<p>\n	10. Kur&rsquo;&acirc;n&rsquo;ın adları, sureler ve ayetler.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>M&uuml;ellif</strong></p>\n\n<p>\n	Bu tefsirin m&uuml;ellifi hi&ccedil; teredd&uuml;ts&uuml;z ve ihtilafsız Ebu Cafer Muhammed b. Cerir b. Yezid b. Galib (Halid) b. Kesir Taber&icirc;&rsquo;dir.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Anlatıldığına g&ouml;re Hicr&icirc; Kamer&icirc; 224 (Milad&icirc; 838) yılında Amul&rsquo;da d&uuml;nyaya geldi.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Hicr&icirc; Kamer&icirc; 236 (Milad&icirc; 850) yılında oniki yaşındayken ilim talebiyle doğduğu şehri terketti<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ve muhtelif mek&acirc;nlara seyahat etti, zamanının &acirc;lim ve muhaddislerinden nasiplendi. O kadar ki kendi zamanının isim yapmış &acirc;limlerinden oldu ve Bağdat&rsquo;ta ikameti se&ccedil;ti.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> &Ccedil;alışkan bir &acirc;limdi ve geriye C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;dan başka &ccedil;ok sayıda telif bıraktı. Bunların arasında Tarihu&rsquo;t-Taber&icirc; adıyla bilinen Tarihu&rsquo;l-&Uuml;mem ve&rsquo;l-M&uuml;luk, Kitabu&rsquo;l-Kıraat ve&rsquo;l-Aded ve&rsquo;t-Tenz&icirc;l, Kitabu İhtilafi&rsquo;l-Ulema, Tarihu&rsquo;r-Rical mine&rsquo;s-Sahabe ve&rsquo;t-Tabi&icirc;n, Kitabu Ahkami Şerayii&rsquo;l-İslam, fıkıha dair &ouml;zet bir kitap olan Kitabu&rsquo;l-Hafif, Kitabu&rsquo;t-Tebs&icirc;r fi Us&ucirc;li&rsquo;d-D&icirc;n vardır.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Taber&icirc;, &ccedil;eşitli rivayetlerin tamamının incelemenin ardına d&uuml;şt&uuml;ğ&uuml; hayranlık uyandıran kitabı Tehz&icirc;bu&rsquo;l-&Acirc;s&acirc;r&rsquo;ın bazı b&ouml;l&uuml;mlerini yazdıktan sonra 28 Şevval 310&rsquo;da (19 Şubat 923) Pazar g&uuml;n&uuml; d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Bağdat&rsquo;ta Rahbetu Yakub&rsquo;taki evinde defnedildi.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> &Ouml;mr&uuml;n&uuml;n sonuna kadar evlenmedi.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Yazdıkları, &ouml;mr&uuml;n&uuml;n g&uuml;nleri hesabıyla (buluğdan vefata kadar) her g&uuml;ne on d&ouml;rt sayfa d&uuml;şmektedir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>M&uuml;ellifin Mezhebi</strong></p>\n\n<p>\n	C&acirc;miu&rsquo;l-Bey&acirc;n tefsirinin m&uuml;ellifi Muhammed b. Cerir Taber&icirc;&rsquo;nin Ehl-i S&uuml;nnet &acirc;limlerinden olduğuna teredd&uuml;t yoktur. Akaidde Eş&rsquo;ar&icirc;, fıkıhta Şafi&icirc; kabul edilmiştir. Kendisinden ş&ouml;yle nakledilmiştir: &ldquo;Şafi&icirc; fıkhını ortaya &ccedil;ıkararak on yıl Bağdat&rsquo;ta onunla fetva verdim.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Tabii ki ş&ouml;yle de s&ouml;ylenmiştir: &ldquo;O sonraları bağımsız bir fıkıh mektebi kurdu ve kendi i&ccedil;tihadına g&ouml;re fetva vermeye başladı. Onun fıkıh okulunu takip eden belli bir kesim de vardı.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> Bununla birlikte kimisi de onu Şia veya Şi&icirc; eğilim sahibi g&ouml;rm&uuml;şt&uuml;r. Hatta kimisi onun Şia lehine hadis uydurduğunu bile iddia etmiştir. Fakat Ehl-i S&uuml;nnet&rsquo;in &uuml;nl&uuml; rical &acirc;limi Zeheb&icirc;, bunları reddetmiş ve onun hakkında ş&ouml;yle demiştir: &ldquo;O sika biridir ve doğru s&ouml;zl&uuml;d&uuml;r. Bir miktar Şialık ve mevalatisi (Ehl-i Beyt&rsquo;e -aleyhim&uuml;sselam- bağlılık) vardır, ama bunun (g&uuml;venilirliğine) zararı yoktur.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> İbn Hacer Askalan&icirc; de o yakıştırmayı reddetmiş ve adı, k&uuml;nyesi, baba adı ve doğum yeri Taber&icirc;&rsquo;ninkiyle aynı olan onun &ccedil;ağdaşı İmam&icirc; birinin onunla karıştırıldığını belirtmiştir.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Ravdatu&rsquo;l-Cenn&acirc;t sahibi de Taber&icirc; hakkında ş&ouml;yle demektedir: &ldquo;Tahminim o ki, o da hak mezhep ehlindendir. Birincisi, o, eski zamanlardan beri Şia&rsquo;nın beşiği olan, hatta bu konuda taassup sahibi toprakların, &ouml;zellikle de İmamiyye mezhebinden &Acirc;l-i Buveyh&rsquo;in h&acirc;kimiyeti zamanının insanı olması bakımından &ouml;yledir. İkincisi Gadir hadisi hakkındaki telifi bakımındandır.... &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Ehl-i S&uuml;nnet&rsquo;in d&ouml;rt (fıkıh) mezhebinden hi&ccedil;birini kabul etmemesidir (İbn Hallikan&rsquo;ın şahitliğiyle)... &Ouml;yleyse o, a&ccedil;ığa vurmamış olsa da aslında bu taifeden (İmamiyye) idi.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> Fakat bu bir tahminden &ouml;teye ge&ccedil;mez. &Ccedil;&uuml;nk&uuml; zikredilen &uuml;&ccedil; delilden hi&ccedil;biri onun Şi&icirc; olduğuna delalet etmemektedir. Zira S&uuml;nnilerin yaşadığı b&ouml;lgelerden nice Şi&icirc;ler, Şi&icirc;lerin yaşadığı b&ouml;lgelerden nice S&uuml;nniler &ccedil;ıkmıştır. Taber&icirc;&rsquo;nin Gadir hadisi &uuml;zerine telifi de onun Şi&icirc; olduğuna delalet etmez. &Ccedil;&uuml;nk&uuml; bir hadisin senedini sahih g&ouml;rmek onun muhtevasının kabul edildiği anlamına gelmez. Hususen Gadir hadisinin tariklerini tashih etmek i&ccedil;in yazdığı kitapta halifelerin faziletlerini de zikrettiği hatırlanırsa.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Yine Ehl-i S&uuml;nnet&rsquo;in fıkıh mezheplerinden hi&ccedil;birini kabul etmemesi de Şi&icirc; olduğuna delil sayılmaz. Bir kimsenin Ehl-i S&uuml;nnet mezhebine g&ouml;re fetva vermemesi ile Ehl-i Beyt (a.s) mezhebine g&ouml;re i&ccedil;tihad yapması arasında fark vardır. Şeyh Abbas Kumm&icirc; de Taber&icirc;&rsquo;nin adının, iki fırkanın &uuml;nl&uuml; iki &acirc;liminkiyle ortak olduğunu a&ccedil;ıkladıktan sonra muhaddis, fakih, tarih&ccedil;i, Tefsir-i Kebir ve meşhur tarih kitabının sahibi Ebu Cafer Muhammed b. Cerir Taber&icirc;&rsquo;yi &acirc;mm&icirc; (Ehl-i S&uuml;nnet) kabul etmiş ve el-Velayet kitabını da (Gadir hadisinin tariklerine dair kitap) onun telifleri arasında sayarak ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;(Taber&icirc;) &ouml;zg&uuml;r d&uuml;ş&uuml;nceli ve a&ccedil;ık s&ouml;zl&uuml; bir m&uuml;&ccedil;tehiddir. Ne zaman bir şeye inansa a&ccedil;ık&ccedil;a ifade ederdi. Bu sebeple onun &acirc;mmeden, &ouml;zellikle Hanbel&icirc;lerden d&uuml;şmanları &ccedil;oktu. &Ccedil;&uuml;nk&uuml; fakihlerin ihtilafı &uuml;zerine bir kitap yazdığı ve i&ccedil;inde Ahmed b. Hanbel&rsquo;den g&ouml;r&uuml;ş aktarmadığında ona h&uuml;cum ettiler. Bunun &uuml;zerine verdiği cevapta onun (İbn Hanbel) fakih olmadığını, muhaddis olduğunu s&ouml;yledi. Bu s&ouml;z Hanbel&icirc;lere ağır geldi. Bağdad&rsquo;da Hanbel&icirc;ler &ccedil;ok kalabalıktı. Kindarlık g&uuml;derek onu ilhadla su&ccedil;ladılar. (Ama) o buna hi&ccedil; &ouml;nem vermiyordu.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	&Ccedil;ağdaş araştırmacılar da Taber&icirc;&rsquo;nin mezhebi hakkında s&ouml;z birliği i&ccedil;inde değildir. Kimisi onu Şi&icirc; kabul eder ve buna &ccedil;ok sayıda şahit g&ouml;sterir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ama kimisi de onu S&uuml;nni<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a>, hatta mutaassıp biri kabul eder.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Taber&icirc; Tefsiri&rsquo;nin &Ouml;nemi</strong></p>\n\n<p>\n	Hi&ccedil; kuşku yok, Taber&icirc; tefsiri (C&acirc;miu&rsquo;l-Bey&acirc;n) &ccedil;ok eski zamanlardan beri Ehl-i S&uuml;nnet&rsquo;in &acirc;limleri ve Kur&rsquo;&acirc;n muhakkikleri nezdinde &uuml;st&uuml;n bir yere sahip olmuştur. Bu tefsir hakkında, burada bazılarına yer vereceğimiz &ccedil;ok fazla &ouml;vg&uuml;de bulunmuşlardır. Suyut&icirc; onu ş&ouml;yle vasfeder: &ldquo;Taber&icirc;&rsquo;nin kitabı, tefsirlerin en &uuml;st&uuml;n&uuml; ve en b&uuml;y&uuml;ğ&uuml;d&uuml;r.&rdquo; Yine, g&uuml;venilir tefsirin hangisi olduğuna dair bir soruya cevap verirken ş&ouml;yle demiştir: &ldquo;B&uuml;t&uuml;n &acirc;limlerin, tefsirde eşsiz olduğuna ittifak ettiği İmam Cafer b. Cerir Taber&icirc;&rsquo;nin tefsiri.&rdquo; Nevev&icirc;&rsquo;den ş&ouml;yle nakletmiştir: &ldquo;Kimse tefsirde Taber&icirc;&rsquo;nin tefsirinin benzerini telif edememiştir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Hatib-i Bağdad&icirc; ş&ouml;yle der: &ldquo;Ebu Hamid Ahmed b. Ebi Tahir Fakih İsfereyan&icirc;&rsquo;den bana (bir s&ouml;z) ulaştı. Demiş ki: Birisi Taber&icirc;&rsquo;nin tefsirini elde etmek i&ccedil;in &Ccedil;in&rsquo;e (uzak &uuml;lkelere ve uzun seyahatlere) gitse yine de [buna değer ve] b&uuml;y&uuml;k iş yapmış sayılmaz.&rdquo; Aynı şekilde İbn Huzeyme&rsquo;den ş&ouml;yle nakledilmiştir: &ldquo;Ona (Tefsir-i Taber&icirc;) baştan sona baktım, yery&uuml;z&uuml;nde Muhammed b. Cerir&rsquo;den daha bilgilisine rastlamadım.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Taber&icirc; Tefsiri&rsquo;yle İrtibatlı Eserler</strong></p>\n\n<p>\n	Mansur b. Nuh S&acirc;m&acirc;n&icirc;&rsquo;nin h&uuml;k&uuml;mranlığı zamanında peygamberler tarihinden kıssalar ve Asr-ı Saadet&rsquo;ten olayları da (bazı b&ouml;l&uuml;mleri Kur&rsquo;&acirc;n ayetlerine dayanmaktadır) i&ccedil;eren bir Kur&rsquo;&acirc;n terc&uuml;mesi hazırlandı. Buna &ldquo;Terceme-i Tefsir-i Taber&icirc;&rdquo; adı verildi. Bu kitap, i&ccedil;inde Fars&ccedil;a olan en eski Kur&rsquo;&acirc;n terc&uuml;mesinin yeralması bakımından &ouml;nemlidir. Asıl metni Arap&ccedil;a bir mukaddimeyle başlamakta, ondan sonra Kur&rsquo;&acirc;n&rsquo;ın toplanması ve tedvini, Kur&rsquo;&acirc;n&rsquo;ın fazileti, Mekk&icirc; ve Meden&icirc; surelerin sayısı, Kur&rsquo;&acirc;n&rsquo;daki sureler, ayetler, kelimeler ve harflerin sayısı b&acirc;bında bazı noktalar gelmektedir. Bu konuların hi&ccedil;birinin (hatta Arap&ccedil;a mukaddimenin bile) C&acirc;miu&rsquo;l-Bey&acirc;n tefsirinde mevcut bulunmadığı, kıssaların başka bir yerden (Tarihu Taber&icirc;) iktibas edildiği ve olsa olsa Tefsir-i Taber&icirc;&rsquo;nin bazı yerlerinden yararlanılmış olabileceği dikkate alınırsa bahsi ge&ccedil;en terc&uuml;me, m&uuml;ellif veya m&uuml;elliflerin b&uuml;y&uuml;k Taber&icirc; Tefsiri yerine Fars&ccedil;a okuyanlar i&ccedil;in kaleme aldığı bağımsız bir kitaptır. Dolayısıyla zikredilen kitap, C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;ın terc&uuml;mesi değildir ve Hacı Halife&rsquo;nin onu tanıtırken sarfettiği s&ouml;zlerin <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> temeli yoktur.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> En son Muhammed B&acirc;kır H&acirc;lis&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;dan Bakara suresi tefsirini terc&uuml;me etmiş ve Kum&rsquo;da D&acirc;ru&rsquo;l-İlm onu iki cilt halinde (birinci cildi 1364 (1986) yılında, ikinci cildi de 1370 (1992) yılında) yayınlamıştır.</p>\n\n<p>\n	Yine &ccedil;ağdaş d&ouml;nemlerde C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;ı tanıtıp kritik eden ve onun sened ve rivayetlerini değerlendiren &ccedil;ok sayıda kitap ortaya &ccedil;ıkmıştır. Konuyu kısa tutmak i&ccedil;in i&ccedil;lerinden bazılarına dipnotta değinmekle yetineceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Taber&icirc;&rsquo;nin Tefsir Okulu</strong></p>\n\n<p>\n	Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;ın mukaddimesinde ş&ouml;yle demektedir: &ldquo;Kur&rsquo;&acirc;n&rsquo;ın tamamının tevili (tefsiri) &uuml;&ccedil; şekildedir. Bir şekline ulaşmak i&ccedil;in yol yoktur. O, bilgisini Allah&rsquo;ın kendine tahsis ettiği ve t&uuml;m yaratılmışlara gizlediği tevildir. O, Allah&rsquo;ın, kitabında vuku bulacağını haber verdiği olayların vadesinin dolacağı zamandır. Mesela kıyametin kopacağı zaman, Hazret-i İsa&rsquo;nın (a.s) ineceği zaman, g&uuml;neşin Batı&rsquo;dan doğacağı zaman, Sur&rsquo;a &uuml;fleneceği zaman ve bunun benzeri diğer şeyler. İkinci şekil, bilgisi sadece Peygamber&rsquo;e (s.a.a) tahsis edilmiş ve &uuml;mmetinden geriye kalana verilmemiş olan tevildir. Bu, Kur&rsquo;&acirc;n&rsquo;ın, kulların tevil bilgisine muhta&ccedil; olduğu ve anlamak i&ccedil;in Peygamber&rsquo;in (s.a.a) beyanı haricinde yol bulamayacakları b&ouml;l&uuml;m&uuml;d&uuml;r. &Uuml;&ccedil;&uuml;nc&uuml; şekil, bilgisi Kur&rsquo;&acirc;n dilinin ustası olanların nezdinde bulunan tevil ve tefsirdir. Bu bilgi, lisan ehlinin aracılığı haricinde yol bulunmayan Arap&ccedil;a kelimelerin tefsiri ve irabtır. Bu durumda kullar i&ccedil;in doğruya erişmenin yolu olan Kur&rsquo;&acirc;n tefsirinde hakkı elde etmek i&ccedil;in en liyakat sahibi m&uuml;fessir, bilgisi Allah Resul&uuml;&rsquo;ne (s.a.a) tahsis edilmiş Kur&rsquo;&acirc;n tevilini beyan ederken elinde Allah Resul&uuml;&rsquo;nden (s.a.a) en a&ccedil;ık delil bulunan kimsedir. Yani Hazret-i Resul&rsquo;den (s.a.a) m&uuml;stefiz <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> nakille veya &acirc;dil ve titiz kişilerin nakliyle ya da sahih olduklarına delalet eden karineler yoluyla s&acirc;dır oldukları ispatlanan rivayetler. Araplar arasında yaygın şiirlerden &ccedil;ıkarılmış şahitlerin yardımıyla veya onların meşhur ve bilinen s&ouml;zleri, kelimeleri yoluyla anlaşılabilecek Kur&rsquo;&acirc;n&rsquo;ı tevil ve tefsirinin o b&ouml;l&uuml;m&uuml;n&uuml;n terc&uuml;mesi ve izahında da en net kanıta sahip olmak gerekir. Bir şartla ki, onun tevil ve tefsiri sahabe ve imamlardan &ouml;ncekiler, tabi&icirc;n ve &uuml;mmetin &acirc;limlerinden de sonrakilerin s&ouml;zlerinin dairesinden dışarı &ccedil;ıkmamalıdır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Taber&icirc; yine, Kur&rsquo;&acirc;n&rsquo;ın tevil ve tefsirinin ancak &ccedil;er&ccedil;evesine riayet edilerek bilinebileceği katmanları beyan ederken Kur&rsquo;&acirc;n-ı Kerim&rsquo;den birka&ccedil; ayet aktardıktan sonra ş&ouml;yle demiştir: &ldquo;Allah Azze ve Celle&rsquo;nin beyanına g&ouml;re Peygamberine indirdiği Kur&rsquo;&acirc;n&rsquo;ın bir kısmının teviline, Allah Resul&uuml;&rsquo;n&uuml;n a&ccedil;ıklaması dışında (s.a.a) erişilmesinin imk&acirc;nsız olduğu aşik&acirc;rdır.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Nakledilen konulardan aşağıdaki sonu&ccedil;lar &ccedil;ıkmaktadır:</p>\n\n<p>\n	1. Taber&icirc; bazı ayetler hakkında konuşmayı b&uuml;t&uuml;n&uuml;yle uygunsuz g&ouml;rmektedir.</p>\n\n<p>\n	2. Ayetlerin bir b&ouml;l&uuml;m&uuml;n&uuml;n tefsirini sadece Peygamber&rsquo;in (s.a.a) rivayetlerine g&ouml;re esas alınırsa sahih saymaktadır.</p>\n\n<p>\n	3. Diğer b&ouml;l&uuml;mlerin tefsirini edeb&icirc; verilere ve m&uuml;fessirin i&ccedil;tihadına dayanarak kolay g&ouml;rmekte ama bu i&ccedil;tihadın sahabiler, tabi&icirc;n ve eski m&uuml;fessirlerin s&ouml;ylediklerine aykırı olmama şartını koşmaktadır.</p>\n\n<p>\n	Ayetlerin tefsirinde de herşeyden &ccedil;ok Peygamber&rsquo;den (s.a.a) , sahabe ve tabi&icirc;nden ulaşmış rivayetlere istinat etmiştir. Mesela &ldquo;<span dir=\"RTL\">وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ</span>&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> ([Hatırla ki] Rabbi İbrahim&rsquo;i bazı şeylerle sınamıştı) ayetinin tefsirinde kitabın iki sayfasını rivayetlere ayırmış ve kendi a&ccedil;ıklamasını sayfanın yarısında zikretmiştir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Buna g&ouml;re Taber&icirc;&rsquo;nin tefsir okulunun rivayetle tefsirin i&ccedil;tihad okuludur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İnceleme ve Eleştiri</strong></p>\n\n<p>\n	Daha &ouml;nce rivayetle tefsirin i&ccedil;tihad okulunun eleştirisi sırasında s&ouml;ylemiştik ve burada birka&ccedil; noktaya değinmekle yetineceğiz:</p>\n\n<p>\n	1. Sahabi, tabi&icirc;n vs. m&uuml;fessirlerin g&ouml;r&uuml;şlerini kabul etmede ısrar ve onlara şiddetli tabiiyet; tahkik, i&ccedil;tihad ve delillere tabi olma metoduna aykırıdır. &Ccedil;&uuml;nk&uuml; sahabiler Kur&rsquo;&acirc;n&rsquo;ın n&uuml;zul &ccedil;ağında yaşıyor olsalar da, ayetlerin n&uuml;zul ortamı, tarihsel &ouml;zellikleri ve coğrafi şartlarına aşina idilerse de ve diyalog dilleri Kur&rsquo;&acirc;n diline yakın olsa da bu, delil ve karinelere aykırı d&uuml;şse bile onların s&ouml;zlerini kabul etmemizi, buna karşılık delil ve karineye uygun olduğu halde diğer g&ouml;r&uuml;şleri -sırf onlara karşı &ccedil;ıkıldığı i&ccedil;in- reddetmeyi gerektirmez. Sahabilerin s&ouml;zlerinin diğer m&uuml;fessirlerin g&ouml;r&uuml;şlerine tek &uuml;st&uuml;nl&uuml;ğ&uuml;, onların s&ouml;zlerinin -o s&ouml;zlerin onlara aidiyetinin sahih olması durumunda- Kur&rsquo;&acirc;n&rsquo;ın n&uuml;zul&uuml;n&uuml;n &ccedil;ağdaşlarının, ayetlerin kelime ve terkiplerinin anlaşılmasına şahit olması bakımındandır. Yahut onlar Kur&rsquo;&acirc;n&rsquo;da kullanılan bazı kelimeleri kendi konuşmalarında o d&ouml;nemde yaygın olduğu anlaşılan &ouml;zel bir anlamda zikretmiş olabilirler. Bu da ayetlerin terkibindeki kelime ve m&acirc;naların n&uuml;zul zamanındaki anlamlarını kavramak i&ccedil;in diğer yolların yanında bir yoldur. Taber&icirc;, tabi&icirc;n m&uuml;fessirlerden birinin, delil ve karinelere aykırı bir s&ouml;z s&ouml;ylediğinde ona şiddetle karşı &ccedil;ıkmaktadır. Mesela M&uuml;cahid&rsquo;in Bakara suresi 65. ayetin tefsirinde sarfettiği s&ouml;ze tenkidi gibi. M&uuml;cahid&rsquo;den naklettiği &ldquo;İsrailoğullarının kalpleri başkalaşmıştı. Aslında maymun olmadılar.&rdquo; g&ouml;r&uuml;ş&uuml;n&uuml; tenkid ederken ş&ouml;yle demiştir: &ldquo;M&uuml;cahid&rsquo;in bu s&ouml;z&uuml; Allah&rsquo;ın kitabının z&acirc;hirine aykırıdır. &Ccedil;&uuml;nk&uuml; Allah, kitabında, onlardan bazılarının maymun ve domuza d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; bildirmiştir, Tağuta tapan kişi de...&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> M&uuml;cahid&rsquo;in bu s&ouml;z&uuml;n&uuml; sahabi m&uuml;fessirler de s&ouml;ylemiş olsa yanlışlığı a&ccedil;ısından farketmez. Zira Kur&rsquo;&acirc;n&rsquo;ın z&acirc;hirine aykırı bir s&ouml;zd&uuml;r ve onun kastedildiğine a&ccedil;ık bir delil bulunmadık&ccedil;a ayetin z&acirc;hirini g&ouml;zardı etmenin izahı yoktur. İster sahabi, ister tabi&icirc;n, ister başkaları olsun eski m&uuml;fessirlerin diğer m&uuml;fessirlere hi&ccedil;bir &uuml;st&uuml;nl&uuml;kleri yoktur. İttifak ettikleri g&ouml;r&uuml;şleri de sonraki d&ouml;nemlerin g&ouml;r&uuml;şleri gibi, Kur&rsquo;&acirc;n&rsquo;ı anlamanın delil ve karinelerine aykırı olduğu takdirde herhangi bir değeri yoktur, onlara g&uuml;venmek yersizdir. O halde i&ccedil;tihadın sonucunun &ouml;ncekilerin s&ouml;zlerinden &ccedil;ıkmama şartı ge&ccedil;ersizdir. &Ccedil;&uuml;nk&uuml; sahabiler, tabi&icirc;n ve eski m&uuml;fessirler mevzulara vakıf olmayabilirler veya s&ouml;zleri muteber delil ve karinelere aykırı olabilir.</p>\n\n<p>\n	2. Kur&rsquo;&acirc;n&rsquo;daki tevillerin bir b&ouml;l&uuml;m&uuml;n&uuml; Allah&rsquo;a has g&ouml;rmek yanlıştır. Bunun yanlışlığı, Peygamber-i Ekrem&rsquo;in (s.a.a) Kur&rsquo;&acirc;n&rsquo;ın b&uuml;t&uuml;n maarifine vakıf olması bahsinde a&ccedil;ıklanmıştı.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	3. Kur&rsquo;&acirc;n maarifinden bir kısmı anlamayı Allah&rsquo;ın Resul&uuml;&rsquo;n&uuml;n (s.a.a) a&ccedil;ıklamasına bağlı g&ouml;rmek ve Kur&rsquo;&acirc;n tefsirinde onun rivayetlerinden yararlanmanın l&uuml;zumu sonucuna varmak, Taber&icirc;&rsquo;nin Kur&rsquo;&acirc;n&rsquo;ın nasıl edileceğiyle ilgili g&ouml;r&uuml;ş&uuml;n&uuml;n kuvvetli olduğu noktalardır. Ama sahabilerin g&ouml;r&uuml;ş&uuml;n&uuml; Allah Resul&uuml;&rsquo;nden (s.a.a) gelen rivayetlerle aynı hizaya yerleştirmesi ve Peygamber&rsquo;in ve O&rsquo;nun Masum Ehl-i Beyti&rsquo;nin (a.s) rivayetlerine &ouml;nem vermemesi, onun tefsir okulunun zayıf yerlerindendir.</p>\n\n<p>\n	4. Tefsir okulunun diğer bir eksikliği de tefsirin rivayet dışındaki kaynaklarına az &ouml;nem vermesidir. Bunlar arasında Kur&rsquo;&acirc;n ayetleri ve akl&icirc; kanıtlar vardır.</p>\n\n<p>\n	Taber&icirc;&rsquo;nin &Uuml;slup<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> ve Tarzı</p>\n\n<p>\n	Taber&icirc;&rsquo;nin tefsirde &uuml;slubu, &ouml;nce bir ayeti zikretmek, ardından tefsir g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklamak, daha sonra da belirttiği tefsiri destekleyen rivayetleri tafsilatıyla aktarmak şeklindedir. Bazen m&uuml;şk&uuml;l kelimeleri ve ihtiya&ccedil; duyulan yerlerde irabı değerlendirmiş, Arap şiirini vs. şahit g&ouml;stererek kelimelerin anlamlarını a&ccedil;ıklamış, bahse konu olan ayetin kıraatının sahih şeklini -kıraatta ihtilaf olması durumunda- ele almış, sonra da kısa bir tefsirin ardından g&ouml;r&uuml;ş&uuml;n&uuml; destekleyen rivayetleri beyan etmiştir. Eğer ayetin tefsiri ihtilaflıysa her g&ouml;r&uuml;şten sonra onunla ilgili rivayetleri senediyle birlikte ortaya koymuştur. Bazen b&uuml;t&uuml;n g&ouml;r&uuml;şleri kabul etmiş, bazen de i&ccedil;lerinden birini se&ccedil;ip onu tercih sebebini anlatmıştır. Bazı yerlerde Arap şiiri ve edebiyatından veya &ouml;ncekilerin s&ouml;zlerinden şahit g&ouml;sterirken s&ouml;z&uuml; uzatmıştır. Taber&icirc;&rsquo;nin tefsir metodunu ve Kur&rsquo;&acirc;n tefsirinin metodolojisinde a&ccedil;ıklanmış kurallara uygunluğunu incelemek i&ccedil;in bu tefsirdeki pratiğini, zikredilmiş eksen ve tertibe g&ouml;re a&ccedil;ıklayıp tahkik edeceğiz.</p>\n\n<p>\n	<strong>Birinci kural: &ldquo;Ayetlerin Sahih Kıraatını Dikkate Almak&rdquo;</strong></p>\n\n<p>\n	Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da a&ccedil;ıklandığı gibi, m&uuml;fessirin ayetleri anlama, şerh ve izahtan &ouml;nce atması gereken adım, ayetlerin sahih kıraatını &ouml;ğrenmektir. Sahih kıraat, Peygamber-i Ekrem&rsquo;in (s.a.a) insanlara okuduğu kıraattır. Kıraat farklılığı bulunmayan yerlerde şu anki mushafta kayıtlı kıraatın Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatı olduğu a&ccedil;ıktır ve sahih kıraatı araştırmaya ihtiya&ccedil; yoktur. Ama kıraat ihtilafı bulunan yerlerde kıraatin nakil yoluyla kayda ge&ccedil;ileceğinden ve istidlal ve kanıtın burada rol&uuml; olmadığından sadece nakletme yoluyla, karşısında başka bir meşhur kıraat bulunmayan meşhur kıraat veya ittifak edilmiş kıraat, sahih kıraat olarak tespit edilebilecektir. Eğer bazı yerlerde sahih kıraatı teşhis m&uuml;mk&uuml;n değilse muhtelif kıraatlardan kapsayıcı ortalama, Allah Te&acirc;l&acirc;&rsquo;nın muradı kabul edilmeli ve o kıraatların her birinin kendine &ouml;zg&uuml; anlamı Allah&rsquo;a nispet edilmemelidir.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Taber&icirc;, Kur&rsquo;&acirc;n kıraatı ustalarından ve bu alanın m&uuml;elliflerinden biridir. Bu tefsirde ş&ouml;yle demiştir: &ldquo;Bazı kıraatları tercih etmenin sebebi -ihtilaflı yerlerde- Kıraat kitabında izah edilmiştir. C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;da sadece ayetlerin tefsiriyle meşgul olunmuştur.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Hal b&ouml;yle olunca denebilir ki bu tefsirde ayetlerin kıraatı bahsine pek o kadar girmemiş ve Kıraat kitabının konularını burada tekrarlamaya ihtiya&ccedil; duymamıştır. Aslında tefsir kaidelerinden birinci kuralla ilgili meseleleri tefsirden ayrı bir mukaddime olarak kaleme almıştır. Ama bununla buna rağmen bazı yerlerde ayetlerin kıraatından s&ouml;zetmeyi &ouml;ne &ccedil;ıkarmış ve bir kıraatı diğer kıraatlara tercih etmek i&ccedil;in birtakım kriterler zikretmiştir. Şimdi bu kriterlerden bazılarına değinip onları inceleyeceğiz.</p>\n\n<p>\n	<strong>Bir Kıraatı Diğer Kıraatlara Tercih etmenin kriterleri</strong></p>\n\n<p>\n	a) Daha Fasih ve Daha Meşhur Olması</p>\n\n<p>\n	Taber&icirc;&rsquo;nin bir kıraatı diğer kıraatlara tercih etmede kullandığı kriterlerden biri, onun daha fasih ve daha meşhur olmasıdır. Mesela &ldquo;<span dir=\"RTL\">ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا</span> &rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> ayetindeki &ldquo;<span dir=\"RTL\">تَتْرا</span>&rdquo; kelimesini bazı Medineliler ve Basralılar &ldquo;<span dir=\"RTL\">تَتْراً</span>&rdquo; (tenvinli) okumuşlar, bazı Mekkeliler ve Medineliler ve Kufeliler&rsquo;in tamamı &ldquo;<span dir=\"RTL\">تَتْری</span>&rdquo; (tenvinsiz) okumuşlardır. Taber&icirc; her iki kıraatı zikrettikten sonra ş&ouml;yle demektedir: &ldquo;Her iki kıraat da meşhurdur, her iki kelime de Arap&ccedil;a&rsquo;da bilinir ve aynı anlama gelir. Kelimeyi her iki kıraata g&ouml;re okumak da caizdir. Fakat ben tenvinsiz kıraatı tercih ediyorum. &Ccedil;&uuml;nk&uuml; daha fasih ve daha meşhurdur.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	b) &Ouml;nceki ve Sonraki Ayetlerle Lafız Ahengi</p>\n\n<p>\n	Bu da Taber&icirc; nezdinde tercih kriterlerinden biridir. Hatta bazen bu kriteri &ouml;nceki kriterin (daha fasih ve daha meşhur olma) &ouml;n&uuml;ne ge&ccedil;irir. Mesela &ldquo;<span dir=\"RTL\">أَئِذَا كُنَّا عِظَامًا نَّخِرَةً</span>&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a><br />\n	ayetindeki &ldquo;<span dir=\"RTL\">نَّخِرَةً</span>&rdquo; kelimesini bazıları &ldquo;<span dir=\"RTL\">نَّخِرَةً</span>&rdquo;, bir grup da &ldquo;<span dir=\"RTL\">نَّاخِرَةً</span>&rdquo; okumuştur. Taber&icirc; ş&ouml;yle demiştir:</p>\n\n<p>\n	Bizim nezdimizde daha sahih ve meşhur olan, &ldquo;<span dir=\"RTL\">بالیة</span>&rdquo; (&ccedil;&uuml;r&uuml;m&uuml;ş) m&acirc;nasına &ldquo;<span dir=\"RTL\">نَّخِرَةً</span>&rdquo;dir (elifsiz). Ama &ouml;nceki ayetlerin hepsinin sonu elif olduğundan, &ouml;nceki ve sonraki ayetlerin ahengi i&ccedil;in &ldquo;<span dir=\"RTL\">نَّاخِرَةً</span>&rdquo; okumamız daha doğrudur. Eğer bu cihet olmasaydı &ldquo;<span dir=\"RTL\">نَّخِرَةً</span>&rdquo; daha uygundu.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	c) Siyakla M&acirc;na Mutabakatı</p>\n\n<p>\n	Onun nazarında bir kıraatı tercih ettiren etkenlerden biri de siyakla uyumdur. Yani bir kelime ne zaman iki t&uuml;rl&uuml; okunursa ve kıraatlardan biri, s&ouml;yleyen, muhatap ve gaip (birinci tekil şahıs, ikinci tekil şahıs ve &uuml;&ccedil;&uuml;nc&uuml; tekil şahıs) a&ccedil;ısından siyakla mutabakat i&ccedil;indeyse o kıraatı diğer kıraattan daha doğru kabul etmektedir. Mesela &ldquo;<span dir=\"RTL\">وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الأُكُلِ</span>&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> ayetindeki &ldquo;<span dir=\"RTL\">نُفَضِّلُ</span>&rdquo;yu Mekkeliler, Medineliler, Basralılar ve bazı Kufeliler &ldquo;<span dir=\"RTL\">نُفَضِّلُ</span>&rdquo; (nunla), Kufelilerin geneli ise &ldquo;<span dir=\"RTL\">یُفَضِّلُ</span>&rdquo; (ya ile) okumuştur. Taber&icirc; her iki kıraatın da m&uuml;stefiz<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> olduğu ve aynı anlama geldiğini, okuyucu hangisini okursa doğru sayılacağını, ama &ldquo;<span dir=\"RTL\">یُفَضِّلُ</span>&rdquo; kıraatının kendisi nezdinde daha doğru olduğunu s&ouml;ylemiştir. &Ccedil;&uuml;nk&uuml; başı &ldquo;<span dir=\"RTL\">اللّٰهُ الَّذِي رَفَعَ السَّمَاوَاتِ</span>&rdquo; olan s&ouml;z&uuml;n siyakındadır. Dolayısıyla onu &ldquo;ya&rdquo; harfiyle okumak daha m&uuml;nasiptir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	d) Kıraatta İcma Bulunması veya M&uuml;stefiz Olması</p>\n\n<p>\n	Mesela bazılarının &ldquo;<span dir=\"RTL\">دَوْلَةً</span>&rdquo; okuduğu Haşr suresi yedinci ayette ge&ccedil;en &ldquo;<span dir=\"RTL\">دُولَةً</span>&rdquo; kelimesini Taber&icirc;, &uuml;zerinde icma bulunduğu i&ccedil;in &ldquo;<span dir=\"RTL\">دُولَةً</span>&rdquo; okumayı tercih etmiş ve &ldquo;<span dir=\"RTL\">دَوْلَةً</span>&rdquo; kıraatını uygunsuz bulmuştur.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Yine, bazılarının &ldquo;<span dir=\"RTL\">الْحَيُّ الْقَيَّامُ</span>&rdquo; okuduğu &Acirc;l-i İmran suresinin ilk ayetindeki &ldquo;<span dir=\"RTL\">الْحَيُّ الْقَيُّومُ</span>&rdquo;<br />\n	kelimesi i&ccedil;in Taber&icirc; ş&ouml;yle demiştir: &ldquo;Bunun dışındaki okuyuşun nezdimizde caiz olmadığı kıraat, M&uuml;sl&uuml;manların nesilden nesile m&uuml;stefiz nakille aktardığı ve Kur&rsquo;&acirc;n&rsquo;larda kayıtlı kıraattır ve bu da <span dir=\"RTL\">الْحَيُّ الْقَيُّومُ</span>&rsquo;dur.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> Bazılarının &ldquo;<span dir=\"RTL\">وضَعَتْ</span>&rdquo; (ta s&uuml;kunlu), bazılarının da &ldquo;<span dir=\"RTL\">وَضَعْتُ</span>&rdquo; (ta zammeli) okuduğu<br />\n	&ldquo;<span dir=\"RTL\">وَاللّٰهُ أَعْلَمُ بِمَا وَضَعَتْ</span>&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> ayetinde Taber&icirc;, m&uuml;stefiz nakil nedeniyle &ldquo;ta&rdquo;yı s&uuml;kunlu okuyan kıraatı tercih etmiştir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	e) M&acirc;nanın &Uuml;st&uuml;nl&uuml;ğ&uuml;</p>\n\n<p>\n	Bazı yerlerde kelimenin daha &uuml;st&uuml;n m&acirc;nayı ifade ettiği bir kıraatı daha sahih bulmuştur. Mesela iki şekilde de (<span dir=\"RTL\">مالِک</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> مَلِک</span>) okunabilen &ldquo;<span dir=\"RTL\">مَالِكِ يَوْمِ الدِّينِ</span>&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> ayetini tefsir ederken, ayeti her iki kıraata g&ouml;re de tefsir ettikten sonra ş&ouml;yle demiştir: &ldquo;Bu iki tefsirin ayete en yakışanı ve onu til&acirc;vette bu iki kıraattan en doğrusu bana g&ouml;re birinci tefsirdir; o da, <span dir=\"RTL\">مَلِک</span> okuyan kimsenin kıraatıdır. &Ccedil;&uuml;nk&uuml; bu kıraatta Allah&rsquo;ın m&uuml;lkte bir tek oluşunu ispat vardır. Ayrıca <span dir=\"RTL\">مَلِک</span>&rsquo;nin <span dir=\"RTL\">مالِک</span>&rsquo;ye &uuml;st&uuml;nl&uuml;ğ&uuml; barizdir. Zira her <span dir=\"RTL\">مَلِک</span> olan <span dir=\"RTL\">مالِک</span>&rsquo;tir ama <span dir=\"RTL\">مالِک</span> bazen <span dir=\"RTL\">مَلِک</span> değildir. Buna il&acirc;veten, Allah &ouml;nceki ayetlerde<br />\n	(<span dir=\"RTL\">الْحَمْدُ للّٰهِ رَبِّ الْعَالَمِينَ. الرَّحْمنِ الرَّحِيمِ)</span><a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> kullarına, b&uuml;t&uuml;n &acirc;lemlerin m&acirc;liki, onların efendisi ve ıslah edicisi olduğunu, onlara karşı d&uuml;nya ve ahirette m&uuml;şfik davranacağını haber vermiştir. En yakışan sıfat, tekrara yol a&ccedil;mayan sıfattır. Halbuki &ldquo;<span dir=\"RTL\">مَالِكِ يَوْمِ الدِّينِ</span>&rdquo; sıfatında &ldquo;<span dir=\"RTL\">رَبِّ الْعَالَمِينَ</span>&rdquo; ayetinde ge&ccedil;en vasfın tekrarı vardır. Oysa arada hi&ccedil; boşluk yoktur ve dinleyen bu tekrardan, ihtiya&ccedil; duyacağı hi&ccedil;bir faydayı sağlayamayacaktır.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	f) Fıkh&icirc; İcma</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ</span>&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> (temizlenene dek onlara yaklaşmayın) ayeti iki şekilde okunmuştur. Birincisi, &ldquo;ha&rdquo;nın tahfif ve zammeli haliyle &ldquo;<span dir=\"RTL\">يَطْهُرْنَ</span>&rdquo;, ikincisi ise &ldquo;ha&rdquo;nın şeddeli ve fethalı haliyle &ldquo;<span dir=\"RTL\">يَطَّهَّرْنَ</span>&rdquo;. Taber&icirc; ş&ouml;yle demektedir: &ldquo;En doğru kıraat, &ldquo;<span dir=\"RTL\">حتی یغتسلن</span>&rdquo; (guslettikleri zamana dek) m&acirc;nasına <span dir=\"RTL\">يَطَّهَّرْنَ</span> (şeddeli) okuyan kimsenin kıraatıdır. &Ccedil;&uuml;nk&uuml; herkesin icmaı<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a>, erkeğin kadınla cinsel ilişkisi kanın (hayız) kesilmesinden ve gus&uuml;lden &ouml;nce haram olduğu &uuml;zerinedir... Dolayısıyla temizlenmedik&ccedil;e kanın kesilmesiyle kadının kocasına helal olmadığına dair icma bulunduğundan doğruya en uygun kıraatın ve dinleyenin yanlış anlayışa varmasını engelleyen kıraatın bizim tercih ettiğimiz kıraat olduğu ortaya &ccedil;ıkmaktadır.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	g) Arap Edebiyatına Uygunluk</p>\n\n<p>\n	Taber&icirc; bazı yerlerde Arap edebiyatının kurallarına daha uygun kıraatı, sahih veya daha sahih kıraat olarak tercih etmiştir. Mesela &ldquo;<span dir=\"RTL\">لَابِثِينَ</span>&rdquo; ve &ldquo;<span dir=\"RTL\">لَبِثینَ</span>&rdquo; olarak iki şekilde de okunmuş &ldquo;<span dir=\"RTL\">لَابِثِينَ فِيهَا أَحْقَابًا</span>&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a> (Uzun zamanlar boyunca orada sıkışıp kalacaklar) ayetinde ş&ouml;yle demiştir: &ldquo;Daha fasih ve daha sahih kıraat, elif ile okunan kıraattır. &Ccedil;&uuml;nk&uuml; Araplar &lsquo;feil&rsquo; veznindeki sıfatı eyleme ge&ccedil;irici olarak bir kelimede kullanmaz ve<br />\n	<span dir=\"RTL\">هذا رجل بَخِلٌ بماله و لا عَسِر علینا و لا هو خَصِمٌ لنا</span> demez. &Ccedil;&uuml;nk&uuml; &lt;feil&rsquo;, &ouml;vg&uuml; veya yergi dışında sıfat olarak gelmez. Zira &ouml;vg&uuml; ve yergi kendi dışında hareket etmez. Eğer sıfatın isim veya başka bir şekilde davranmasını isterse onu &lt;f&acirc;il&rsquo; şekline sokar ve ş&ouml;yle der: <span dir=\"RTL\">هو باخل بماله و هو طامع فیما عندنا</span>. Dolayısıyla <span dir=\"RTL\">لَابِثِينَ</span> kıraatı Arap&ccedil;a&rsquo;da daha sahih ve daha fasihtir.&rdquo; S&ouml;z&uuml;n devamında ise &ldquo;Ben <span dir=\"RTL\">لَبِثینَ</span> kıraatını da terketmiyorum, &ouml;tekisi daha fasih olmasına rağmen. &Ccedil;&uuml;nk&uuml; Araplar bazen &ouml;vg&uuml;y&uuml; isimlerde etken yapar.&rdquo; demiş ve Lebid ve İbn Abbas&rsquo;ın şiirinden beyitleri iddiasına şahit g&ouml;stermiştir.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İnceleme ve Eleştiri</strong></p>\n\n<p>\n	Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da a&ccedil;ıkladığımız kurala g&ouml;re sahih kıraat, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatıdır ve o Hazret&rsquo;in kıraatına vakıf olduğumuz her tarikten takip edilebilir. Dolayısıyla Taber&icirc;&rsquo;nin, kıraatları tercih ederken kullandığı kriterler eğer kıraatın sıhhatine g&uuml;ven ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatına mutabakat sağlıyorsa makbul bir kriterdir. B&ouml;yle olmadığı takdirde bir kıraatın sıhhatinde kuşkuya yola&ccedil;sa bile belirleyici kriter olmayacaktır.</p>\n\n<p>\n	Onun kullandığı kriterler arasından icma belirleyici kriter olabilir. &Ccedil;&uuml;nk&uuml; tarih boyunca M&uuml;sl&uuml;manların ve Kur&rsquo;&acirc;n karilerinin (okuyanların) ittifak ettiği bir kıraat hi&ccedil; kuşku yok, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatıdır. Normal olarak onun kıraatının tamamen unutulmuş olması ve onun yerine başka bir kıraat icap edilip t&uuml;m m&uuml;minlerin ve karilerin kabul ettiği kıraat haline gelmesi m&uuml;mk&uuml;n değildir. Fakat bu kriterden, kıraat farklılıkları konusunda tercihe şayan bir kıraat olarak bahsedilemez. &Ccedil;&uuml;nk&uuml; kıraatların &ccedil;ok olduğu yerde icma mevcut değildir. Mesela Haşr suresi yedinci ayette &ldquo;<span dir=\"RTL\">دولة</span>&rdquo; kelimesi iki şekilde (dal zammeli ve sonu fethalı ya da dal fethalı ve sonu zammeli) okunmuşsa birinci kıraatın tercih edilmesinin icma ile olması m&acirc;nasızdır.</p>\n\n<p>\n	M&uuml;stefiz nakle gelince, iki kıraattan birini meşhur, diğerini ise şaz g&ouml;sterecek bi&ccedil;imdeyse kriter, kabul edilebilir ve tayin edicidir. &Ccedil;&uuml;nk&uuml; normalde Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatının terkedilip şaz kıraat şekline d&ouml;n&uuml;şm&uuml;ş olması, buna karşılık uydurulmuş kıraatın ise meşhur olacak kadar yaygınlaşıp &uuml;nl&uuml; karilerin (yedi veya on) hepsinin kabul edeceği hale gelmesi m&uuml;mk&uuml;n değildir. Fakat yine de bir kıraatın ş&ouml;hret bulması ve diğer kıraatın şaz hale gelmesine yola&ccedil;acak boyutta &ccedil;ok&ccedil;a nakil, belirleyice kriter olamaz.</p>\n\n<p>\n	Aynı şekilde, eğer bir kıraata g&ouml;re bir m&acirc;na yanlış olsa ve siyakla bağdaşmasa ya da Kur&rsquo;&acirc;n&rsquo;ın diğer ayetleri ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kesin s&uuml;nnetiyle &ccedil;atışsa, ama başka bir kıraata g&ouml;re m&acirc;na sahih olsa ve siyaka, Kur&rsquo;&acirc;n&rsquo;ın diğer ayetlerine ve Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kesin s&uuml;nnetine uygun d&uuml;şse, bir kıraat, sırf tekrarın sonucu olduğu d&uuml;ş&uuml;n&uuml;l&uuml;p bir kenara atılamaz ve diğer kıraat, belirleyici g&ouml;r&uuml;lemez veya ona tercih edilemez. &Ccedil;&uuml;nk&uuml; belki tekid makamındadır. Vurgulama i&ccedil;in m&acirc;nanın &ccedil;eşitli lafızlarla tekrar edilmesi ve Kur&rsquo;&acirc;n ayetlerindeki, hatta bir tek lafızdaki bile tekrarlar az değildir.</p>\n\n<p>\n	Arap edebiyatına uygunluk da, eğer diğer kıraatı Arap fasih&ccedil;ilerinin ittifak ettiği kurala aykırı ve yanlış g&ouml;steriyorsa belirleyici kriterdir. Yok eğer b&ouml;yle değilse ve kıraatlardan biri Arap edebiyatına daha uygun ama diğer kıraatın da fasih Arap edebiyat&ccedil;ıları arasında taraftarı varsa onu bir kıraatı diğer kıraatın &ouml;n&uuml;ne ge&ccedil;irecek belirleyici kriter kabul etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Yine eğer bir kıraata g&ouml;re ayetin aşik&acirc;r ve tevil edilemez m&acirc;nası, dinin zaruri ilkelerine ve t&uuml;m M&uuml;sl&uuml;manların icmaına aykırıysa o kıraat kabul edilemez. Ama eğer ayetin m&acirc;nası, bir mezhebin fakihlerinin icmaı ile bir kıraata uygunsa ve diğer kıraat, bu icmaya aykırıysa onların icmaına uygun kıraat, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kıraatına uygun sahih kıraat addedilemez.</p>\n\n<p>\n	İkinci Kural: &ldquo;Kelimelerin N&uuml;zul Zamanındaki Anlamlarını Dikkate Almak&rdquo;</p>\n\n<p>\n	Zamanın ge&ccedil;mesi, insanların Kur&rsquo;&acirc;n&rsquo;ın n&uuml;zul zamanından uzaklaşması ve dilde kelimelerin anlamının değişmesiyle Kur&rsquo;&acirc;n&rsquo;daki bazı kelimeleri anlamanın zorlaşması doğaldır ve n&uuml;zul zamanındaki m&acirc;nalarına ulaşmak i&ccedil;in ciddi &ccedil;aba g&ouml;sterilmesi gereklidir. &Ccedil;&uuml;nk&uuml; kelimelerin yeni anlamlarına g&ouml;re tefsir, bizi Allah&rsquo;ın ayetlerdeki muradını anlamaktan uzaklaştırmakta ve m&uuml;fessirin, ayetin anlamındaki hakikati idrak etmesini engellemektedir. M&uuml;fessirin, bu yolda hangi g&uuml;&ccedil;l&uuml;klerle karşı karşıya bulunduğu ve b&uuml;y&uuml;k bir birikime muhta&ccedil; olduğu ortadadır. Taber&icirc;&rsquo;nin C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;ı incelendiğinde kelimelerin m&acirc;nasını anlamada nispeten başarılı olduğu g&ouml;r&uuml;lecektir. Ger&ccedil;i onun &ccedil;alışması da, her Kur&rsquo;&acirc;n araştırmacısınınki gibi eksiklikten uzak değildir. Burada Taber&icirc;&rsquo;nin bu alandaki gayretinin kıyısından k&ouml;şesinden tutacak bir inceleme i&ccedil;in onun kelimelerin anlamlarını a&ccedil;ıklarken kullandığı bazı dayanaklara değineceğiz:</p>\n\n<p>\n	<strong>Taber&icirc;&rsquo;nin Kavramların Anlamlarını A&ccedil;ıklarken Dayanakları</strong></p>\n\n<p>\n	a) Arap&ccedil;a Konuşanların S&ouml;zleri ve Şiir</p>\n\n<p>\n	Taber&icirc;, &ldquo;<span dir=\"RTL\">وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ</span>&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> (O kadınların tuzaklarını benden &ccedil;evirmezsen onlara meylederim) ayetinin tefsirinde &ldquo;<span dir=\"RTL\">اَصْبُ</span>&rdquo; kelimesine, &ldquo;<span dir=\"RTL\">الی هند صبا قلبی</span>&rdquo; (Kalbim Hind&rsquo;e meyyal) şiirine dayanarak &ldquo;<span dir=\"RTL\">اَمیل و اُتابع</span>&rdquo; (meylettim ve ardına d&uuml;şt&uuml;m) m&acirc;nası vermiştir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا</span>&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> (&Uuml;st&uuml;n&uuml;zde sağlam yedi g&ouml;k inşa ettik) ayetinin tefsirinde &ldquo;<span dir=\"RTL\">بَنَيْنَا</span>&rdquo;nın m&acirc;nasını a&ccedil;ıklarken ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">سقفنا فوقکم</span>&rdquo; (başınızın &uuml;st&uuml;nde tavan yaptık). &Ccedil;&uuml;nk&uuml; Araplar, evin g&ouml;ğ&uuml; olan tavanını bina olarak adlandırırlar. G&ouml;k de yery&uuml;z&uuml;n&uuml;n tavanıdır. O halde onların diliyle onlarla diyalog kurulmalıdır. &Ccedil;&uuml;nk&uuml; Kur&rsquo;&acirc;n onların diliyle nazil olmuştur.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	b) M&uuml;fessirlerin İcmaına Konu Olan ve Meşhur Anlam</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُواْ أَن لَّوْ يَشَاءُ اللّٰهُ لَهَدَى النَّاسَ جَمِيعًا</span>&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> (İman edenler [k&acirc;firlerin iman etmesinden] umutsuzluğa kapılmadılar mı (ve h&acirc;l&acirc; &ouml;ğrenemediler mi)? Allah dileseydi t&uuml;m insanlara hidayet ederdi) ayetinde &ldquo;<span dir=\"RTL\">لَمْ يَيْأَسِ</span> &rdquo;nin m&acirc;nasında ihtilaf edilmiştir. Bazıları ona &ldquo;umutsuzluğa kapılmadılar&rdquo; m&acirc;nası, bazıları da &ldquo;bilemediler&rdquo; m&acirc;nası vermiştir. Taber&icirc; bu iki kesim arasında hakemlik yaparken ş&ouml;yle demiştir: &ldquo;Doğru olan, m&uuml;fessirlerin icmaı ve şahit g&ouml;sterdiğimiz şiirler nedeniyle <span dir=\"RTL\">افلم ییأس</span>&rsquo;nin <span dir=\"RTL\">افلم یتبین و یعلم</span> (&ouml;ğrenemediler mi) m&acirc;nasına geldiğidir.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">قَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ</span>&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> (insanı t&uuml;rl&uuml; zorluklar ve &ccedil;ileler i&ccedil;inde yarattık) ayetinin tefsirinde ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">فِي كَبَدٍ</span> kelimesi <span dir=\"RTL\">فی شدة</span> (zorluk) m&acirc;nasındadır. &Ccedil;&uuml;nk&uuml; Arapların dilinde <span dir=\"RTL\">کبد</span>&rsquo;in anlamları arasında en meşhur olan anlam budur.&rdquo;</p>\n\n<p>\n	c) Selefin S&ouml;zleri</p>\n\n<p>\n	Taber&icirc;, selefin s&ouml;zlerine &ccedil;ok&ccedil;a &ouml;nem vermiştir. Bazen onlardan birinin s&ouml;z&uuml;ne dayanarak kelimenin anlamını g&ouml;stermiştir. Mesela &ldquo;<span dir=\"RTL\">وَلَوْلَا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاء</span>&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> (eğer Allah evlerinden &ccedil;ıkarılmalarını onlara yazmamış olsaydı) ayetinin tefsirinde İbn Abbas&rsquo;ın s&ouml;z&uuml;ne istinatla ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">جَلَاء</span>, onları bir yurttan diğer bir yurda s&uuml;rmek demektir. <span dir=\"RTL\">جَلَاء</span>&rsquo;nın firar m&acirc;nasına geldiği de s&ouml;ylenmektedir.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Elbette ki bu, lugata aykırı bile olsa her yerde ge&ccedil;miştekilerin s&ouml;z&uuml;n&uuml; kabul ettiği anlamına gelmemektedir. Nitekim &ldquo;<span dir=\"RTL\">شَهِدَ اللّٰهُ أَنَّهُ لاَ إِلَهَ إِلاَّ هُوَ</span>&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> (Bir tek olan Allah, kendisinden başka ilah olmadığına şahitlik eder) ayetinin tefsirinde &ldquo;<span dir=\"RTL\">شهد</span>&rdquo;nin m&acirc;nasını a&ccedil;ıklarken bazı Basralılar&rsquo;ın, <span dir=\"RTL\">شهد اللّٰه</span>&rsquo;ın <span dir=\"RTL\">قضی اللّٰه</span> m&acirc;nasına geldiğine dair g&ouml;r&uuml;ş&uuml;n&uuml; zikretmiş, ama s&ouml;z&uuml;n devamında ş&ouml;yle demiştir: &ldquo;Ne Arap lugatında, ne de Acem lugatında <span dir=\"RTL\">شهد</span> kelimesi <span dir=\"RTL\">قضی</span> m&acirc;nasına gelmez. &Ccedil;&uuml;nk&uuml; şahitliğin m&acirc;nası başka, kazanın m&acirc;nası başkadır.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Eksiklikler</strong></p>\n\n<p>\n	1. M&uuml;şterek M&acirc;nanın &Ouml;rneklerden Birine Karinesiz Hamledilmesi</p>\n\n<p>\n	Taber&icirc;, &ldquo;<span dir=\"RTL\">هَلْ أَتَى عَلَى الْإِنسَانِ</span>&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> (insanın &uuml;zerinden belli bir m&uuml;ddet ge&ccedil;medi mi?) ayetinin tefsirinde hi&ccedil;bir karine zikretmeksizin ş&ouml;yle demiştir: &ldquo;Allah&rsquo;ın bu ayette kastettiği insan, &Acirc;dem&rsquo;dir (aleyhisselam)&rdquo;.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> Halbuki &ldquo;<span dir=\"RTL\">الْإِنسَانِ</span>&rdquo; t&uuml;m insanları kapsamaktadır ve karine olmadık&ccedil;a &ouml;zel bir kişi anlamında kullanılamaz.</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا</span>&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> (Hi&ccedil; kuşku yok insan sabırsız -veya hırslı- yaratılmıştır) ayetindeki &ldquo;<span dir=\"RTL\">الْإِنسَانَ</span>&rdquo;dan muradı k&acirc;fir insan kabul etmiştir.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> Oysa buna bir karine yoktur ve bu, her insanın temel tabiatıdır. Buna il&acirc;veten, daha sonra gelen &ldquo;<span dir=\"RTL\">إِلَّا الْمُصَلِّينَ</span>&rdquo; istisnası muttasıl istisnadır. &Ccedil;&uuml;nk&uuml; istisnada asıl olan muttasıl olmasıdır. İstisnanın muttasıl olması &ldquo;<span dir=\"RTL\">الْإِنسَانَ</span>&rdquo;ın k&acirc;fir olan bazılarını değil, b&uuml;t&uuml;n insanları kapsadığını teyit etmektedir.</p>\n\n<p>\n	2. Hakiki M&acirc;nanın Kullanılan M&acirc;na ile Karıştırılması</p>\n\n<p>\n	Arap&ccedil;a&rsquo;da, diğer dillerde olduğu gibi bir&ccedil;ok kelime hakiki m&acirc;nasının -vazedilen m&acirc;nanın- dışında da kullanılır. Bu sebeple kullanılan m&acirc;nanın hakiki anlamın i&ccedil;inde olduğu s&ouml;ylenir. Mesela r&uuml;k&ucirc; kelimesinin &ouml;ne &ccedil;ıkan hakiki m&acirc;nası eğilip b&uuml;k&uuml;lmedir. Lugat&ccedil;ıların da kelime i&ccedil;in zikrettikleri ilk anlam budur.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> Arap&ccedil;a&rsquo;da beli b&uuml;k&uuml;lm&uuml;ş yaşlı adama &ldquo;şeyh r&acirc;ki&rdquo; denir.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a> Fakat kelimenin tezah&uuml;rlerinden biri olan namazdaki r&uuml;k&ucirc;da al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nası bulunduğundan kelime, al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nasında da kullanılmıştır. Ama al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k onun hakiki m&acirc;nası değildir. Taber&icirc;, bir kelimeyi şiirlerdeki aslı olmayan &ouml;zel kullanımıyla sınırlamamak gerektiğini bizzat kendisi ikaz etmiş olmasına rağmen bu m&acirc;nayı Allah Te&acirc;l&acirc;&rsquo;nın muradı kabul etmiştir. Tıpkı şu şiirde &ldquo;<span dir=\"RTL\">حِضْنَ</span>&rdquo; m&acirc;nasına kullanılmış &ldquo;<span dir=\"RTL\">اَکْبَرْنَ</span>&rdquo; kelimesi gibi:</p>\n\n<p>\n	<span dir=\"RTL\">نأتی النساء علی اطهارهن و لا / نأتی النساء اذا اَکْبَرْنَ اِکْباراً</span></p>\n\n<p>\n	(Kadınlarla temizlik [g&uuml;nlerinde] yatağa gireriz / Kadınlarla hayızlı olduklarında yatağa girmeyiz)</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ</span>&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> (Onu g&ouml;rd&uuml;klerinde g&ouml;zlerinde b&uuml;y&uuml;tt&uuml;ler ve -meyve yerine- ellerini kestiler) ayet-i şerifesinde &ldquo;<span dir=\"RTL\">اَکْبَرْنَ</span>&rdquo;nin &ldquo;<span dir=\"RTL\">حِضْنَ</span>&rdquo; (hayız oldular) m&acirc;nasına gelmediğine, &ccedil;&uuml;nk&uuml; bahsi ge&ccedil;en şiirin bu m&acirc;naya delil veya şahit kullanılamayacağına inanmaktadır.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> Ama Taber&icirc;, bazı yerlerde bu noktaya dikkat etmemiştir. Mesela &ldquo;<span dir=\"RTL\">وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ</span>&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a> (Namazı ikame edin, zek&acirc;tı verin ve r&uuml;k&ucirc; edenlerle birlikte r&uuml;k&ucirc; edin) ayetinin tefsirinde r&uuml;k&ucirc; kelimesine al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nası vermiş ve bunu a&ccedil;ıklarken &ldquo;<span dir=\"RTL\">یقال: رکع فلان لکذا و کذا اذا خضع له</span>&rdquo; (Filan kişi falan kişi i&ccedil;in al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k g&ouml;sterdiğinde &ldquo;ona r&uuml;k&ucirc; etti&rdquo; denir) demiş ve r&uuml;k&ucirc;nun al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nasında kullanıldığı bir şiire dayanmıştır.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a> R&uuml;k&ucirc; kelimesini i&ccedil;eren diğer ayetlerin tefsirinde de aynı m&acirc;naya işaret etmiştir.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> Halbuki istinat ettiği c&uuml;mle ve şiir, r&uuml;k&ucirc;nun al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nasında da kullanıldığından fazlasına delalet etmemektedir ve buna dayanarak r&uuml;k&ucirc; kelimesi her yerde al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k m&acirc;nasında kabul edilemez. &ldquo;<span dir=\"RTL\">طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ</span>&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a> (evimi; tavaf edenler, oranın sakinleri, r&uuml;k&ucirc; edenler ve secde edenler i&ccedil;in temizle) ayetinde siyak hesaba katıldığında &ldquo;<span dir=\"RTL\">رُّكَّعِ</span>&rdquo;den maksadın genel olarak al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k g&ouml;steren kimseler değil, namazda r&uuml;k&ucirc; edenler olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Yine &ldquo;<span dir=\"RTL\">وَمَن يَتَوَلَّ اللّٰهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّٰهِ هُمُ الْغَالِبُونَ</span>&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a> (Her kim Allah&rsquo;ı, Peygamberini ve iman edenleri veli se&ccedil;erse *Allah&rsquo;ın hizbi*ndendir. Hi&ccedil; kuşku yok zafer kazanacak olan Allah&rsquo;ın hizbidir) ayetinin tefsirinde &ldquo;<span dir=\"RTL\">حِزْبَ</span>&rdquo; kelimesinin m&acirc;nasını a&ccedil;ıklarken, &ldquo;<span dir=\"RTL\">حِزْبَ</span>&rdquo;in &ldquo;yardımcı&rdquo; anlamında kullanıldığı bir şiire başvurmuştur:<br />\n	&ldquo;<span dir=\"RTL\">و کیف اضوی و بلال حزبی</span>&rdquo; (Daha ne kadar zayıf ve hakir olabilirim ki Bilal benim yardımcımken). &ldquo;<span dir=\"RTL\">حِزْبَ اللّٰهِ</span>&rdquo;a da &ldquo;<span dir=\"RTL\">انصار اللّٰه</span>&rdquo; m&acirc;nası vermiştir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a> Halbuki lugatta &ldquo;<span dir=\"RTL\">حِزْبَ</span>&rdquo;in başka bir anlamı vardır. Ferahid&icirc; ş&ouml;yle der: &ldquo;<span dir=\"RTL\">الحزب: اصحاب الرجل علی رأیه و امره... و المؤمنون حزب اللّٰه والکافرون حزب الشیطانو کان طائفة تکون اهوائهم واحدة فهم حزب</span>&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a> (Hizb, kişinin g&ouml;r&uuml;ş ve emrinde yoldaşı olanlar... M&uuml;minler Allah&rsquo;ın hizbi, k&acirc;firler ise şeytanın hizbidir. İstekleri aynı olan her grup ve kesim hizptir.) İbn Faris ş&ouml;yle yazmıştır: &ldquo;<span dir=\"RTL\">حزب... اصل واحد و هو تجمّع الشیء. فمن ذلک الحزب الجماعة من الناس. قال اللّٰه تعالی: كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ</span><a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a><span dir=\"RTL\"> و الطائفة من کل شیء حزب</span>&rdquo;<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> (Hizbin bir k&ouml;k&uuml; vardır; o da bir şeyi toplamak demektir. Bu [k&ouml;k] itibarla hizb, insanlardan bir grup m&acirc;nasındadır. Allah Te&acirc;l&acirc; ş&ouml;yle buyurmuştur: &ldquo;Her bir grup elinde olanla hoşnuttur.&rdquo; Herşeyin grup ve topluluğu hizbtir.)</p>\n\n<p>\n	3. Dayanak Olmaksızın Anlamın Zikredilmesi</p>\n\n<p>\n	Taber&icirc; &ldquo;<span dir=\"RTL\">إِنَّمَا وَلِيُّكُمُ اللّٰهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ</span>&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a> (Hi&ccedil; kuşku yok sizin veliniz Allah, onun Peygamberi ve iman edenlerdir...) ayetinin tefsirinde &ldquo;<span dir=\"RTL\">ولیّ</span>&rdquo; kelimesine hi&ccedil;bir dayanak zikretmeksizin &ldquo;<span dir=\"RTL\">ناصر</span>&rdquo; m&acirc;nası vermiştir;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a> ne ge&ccedil;miştekilerin lugat incelemesine (eğer mevcutsa) başvurmuş, ne de bu ayetin zeylinde ondan bahsetmiştir. Halbuki &ldquo;yardım&rdquo;, vel&acirc;yetin m&acirc;nalarından biridir ve &ldquo;<span dir=\"RTL\">ولیّ</span>&rdquo; kelimesinden bu m&acirc;nanın kastedilmesi i&ccedil;in mutlaka bir karineye ihtiya&ccedil; vardır, ama Taber&icirc; burada herhangi bir karine zikretmemiş, genel olarak &ldquo;<span dir=\"RTL\">ولیّ</span>&rdquo; kelimesi hakkında morfolojik araştırma yapmamıştır.</p>\n\n<p>\n	4. M&acirc;nanın İncelemeksizin &Acirc;limin G&ouml;r&uuml;ş&uuml;ne İstinatla A&ccedil;ıklanması</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ</span>&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a> (Kendini cimrilik ve hırstan sakınanlar kurtuluşa ermişlerdir) ayetindeki &ldquo;<span dir=\"RTL\">شُحّ</span>&rdquo; kelimesi hakkında ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">شُحّ</span> Arap kelamında cimrilik ve &ccedil;ok mal alıkoymak m&acirc;nasına gelir... Ama ulemanın g&ouml;r&uuml;ş&uuml;ne g&ouml;re buradaki <span dir=\"RTL\">شُحّ</span> insanların malını haksız yere yemek anlamındadır.&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a> Daha sonra bu konuda, tutum belirtmeksizin ve yanlış olduğunu s&ouml;ylemeksizin ge&ccedil;miştekilerin s&ouml;zlerinden rivayetler zikretmiştir. Bu, Taber&icirc;&rsquo;nin, selefin s&ouml;zleriyle karşılaştığında izlediği metod nedeniyledir. Bu s&ouml;zleri eleştirmek bir yana, aksine onlara ilgi g&ouml;stermeyenleri kınamaktadır.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Kural: &ldquo;Arap Edebiyatının &Uuml;zerinde İttifak Edilmiş Kurallarını Dikkate Almak&rdquo;</strong></p>\n\n<p>\n	Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da a&ccedil;ıklandığı gibi, tefsirin kurallarından biri de Arap edebiyatının kurallarını dikkate almak ve ayetlerin m&acirc;nasının Arap&ccedil;a&rsquo;nın en fasih s&ouml;z ve yazılarından &ccedil;ıkarılmış edeb&icirc; kurallara uygun olmasıdır.<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a> Taber&icirc; de bu kurala &ouml;nem vermiş ve bazı yerlerde Arap edebiyatının kurallarına g&ouml;re ayetin m&acirc;nasını verip tefsir etmeye veya başkalarının kimi ayetleri yanlış anladığını g&ouml;stermeye &ccedil;alışmıştır. &ldquo;<span dir=\"RTL\">غَيرِ المَغضُوبِ عَلَيهِمْ</span>&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a> ayetinin tefsirinde &ldquo;<span dir=\"RTL\">غَيرِ</span>&rdquo;nin irabına dair uzun bahisten sonra, bu tartışmaya girmesinin, bu kelimenin irab &ccedil;eşitlerinin ayetin tefsiri ve m&acirc;nası &uuml;zerindeki etkisi nedeniyle olduğunu izah etmiştir.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a> Bazı yerlerde ayetlerin irabı &uuml;zerindeki ihtilaf konusunda g&ouml;r&uuml;şleri belirtmekle yetinmiş ve bir g&ouml;r&uuml;ş&uuml; diğerine tercih etmeye ilişkin s&ouml;z s&ouml;ylememiştir. Bazı yerlerde de bir s&ouml;z&uuml; diğerine tercih etmiştir. Mesela &ldquo;<span dir=\"RTL\">وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ</span>&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a> ayetinin tefsirinde, bazılarının &ldquo;<span dir=\"RTL\">وَهُمْ يَكْفُرُونَ بِالرَّحْمَنِ</span>&rdquo;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a> c&uuml;mlesini &ldquo;<span dir=\"RTL\">لَوْ</span>&rdquo;in cevabı kabul ettiğini ve ayetin m&acirc;nasını &ldquo;Dağlar Kur&rsquo;&acirc;n sebebiyle y&uuml;r&uuml;t&uuml;lse bile Allah&rsquo;a k&acirc;fir olur&rdquo; şeklinde verdiğini; kimilerinin de &ldquo;<span dir=\"RTL\">لَوْ</span>&rdquo;in cevabının hazfedildiğini d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;, &ccedil;&uuml;nk&uuml; malum olsaydı onu zikretmeye ihtiya&ccedil; kalmayacağını bildirmiş ve bu iki g&ouml;r&uuml;ş&uuml;n sahihlik ve sağlamlığına ya da birini diğerine tercihe ilişkin herhangi bir s&ouml;z s&ouml;ylememiştir.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a> Ama &ldquo;<span dir=\"RTL\">وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلا أَن رَّأَى بُرْهَانَ رَبِّهِ</span>&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a> ayetinin tefsirinde &ldquo;<span dir=\"RTL\">لولا</span>&rdquo;nın cevabının &ouml;n&uuml;ne geldiğini kabul eden ve ayetin m&acirc;nasını &ldquo;Eğer Rabbi&rsquo;nin kanıtını g&ouml;rmeseydi o da kadını arzulardı&rdquo; şeklinde veren kişinin s&ouml;z&uuml;n&uuml; onaylamamış ve &ldquo;<span dir=\"RTL\">لولا</span>&rsquo;nın cevabı <span dir=\"RTL\">لولا</span>&rsquo;nın &ouml;n&uuml;ne gelmez&rdquo; demiştir.<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">اللّٰهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا</span>&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a> (Allah, g&ouml;kleri, g&ouml;rebileceğiniz s&uuml;tunlar olmaksızın y&uuml;kseltendir) ayetinin tefsirinde anlama ilişkin iki g&ouml;r&uuml;ş&uuml; (1. G&ouml;kleri, g&ouml;rebileceğiniz s&uuml;tunlar olmaksızın y&uuml;kseltti, 2. G&ouml;kleri, s&uuml;tunsuz y&uuml;kseltti) naklettikten ve bu iki g&ouml;r&uuml;ş&uuml; dile getirenlerin sunduğu rivayetlere yer verdikten sonra birinci g&ouml;r&uuml;ş&uuml; tercih etmiş ve ş&ouml;yle demiştir: &ldquo;Allah&rsquo;ın <span dir=\"RTL\">اللّٰهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا</span> buyurduğu ayetin m&acirc;nasına dair doğruya en yakın s&ouml;z şudur: G&ouml;kleri, g&ouml;rebileceğiniz s&uuml;tunlar olmaksızın y&uuml;kseltti.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İnceleme ve Eleştiri</strong></p>\n\n<p>\n	Taber&icirc;&rsquo;nin, irabın, ayetlerin m&acirc;nasına etkisini g&ouml;z&ouml;n&uuml;nde bulundurması ve ayetlerin m&acirc;na ve maksadını ortaya &ccedil;ıkaracak kadarıyla edeb&icirc; bahislerle yetinmeyi gerekli g&ouml;rmesi, tefsirinin kuvvetli yanlarından sayılabilir. Fakat bazı edeb&icirc; konulardaki a&ccedil;ıklamaları &ccedil;&uuml;r&uuml;k ve temelsizdir. &Ouml;rnek vermek gerekirse:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى</span> <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a>&rdquo; ayetinin tefsirinde ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">اللَّاتَ</span> kelimesi <span dir=\"RTL\">اللّٰه</span>&rsquo;tan t&uuml;retilmiş ve dişilik <span dir=\"RTL\">تا</span>&rsquo;sı il&acirc;ve edilerek m&uuml;ennes yapılmıştır. Tıpkı eril <span dir=\"RTL\">عمرو</span> ve dişil <span dir=\"RTL\">عَمْره</span> ya da eril <span dir=\"RTL\">عباس</span> ve dişil <span dir=\"RTL\">عباسه</span> denmesi gibi. M&uuml;şrikler putlarını Allah&rsquo;ın isimleriyle adlandırırlardı. Onları Allah&rsquo;ın kızları farzettiklerinden putları i&ccedil;in <span dir=\"RTL\">اللّٰه</span> yerine <span dir=\"RTL\">اللَّاتَ</span> ve <span dir=\"RTL\">العزیز</span> yerine <span dir=\"RTL\">العزّی</span>&rsquo;yı kullanırlardı.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Bu a&ccedil;ıklamanın &ccedil;&uuml;r&uuml;kl&uuml;ğ&uuml; kimseye gizli değildir. &Ccedil;&uuml;nk&uuml;, birincisi, &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo;ın &ldquo;<span dir=\"RTL\">اللّٰه</span>&rdquo;tan t&uuml;retildiğinin hi&ccedil;bir şahidi ve delili yoktur. İkincisi, &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo;taki &ldquo;<span dir=\"RTL\">تا</span>&rdquo;nın dişilik i&ccedil;in olduğuna bir delil ve şahit yoktur. Belki de bazılarının s&ouml;ylediği gibi &ldquo;<span dir=\"RTL\">تا</span>&rdquo; harfi, &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo; kelimesinin asl&icirc; harflerinden ve onun &ldquo;l&acirc;mu&rsquo;l-fiil&rdquo;idir.<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a> &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, putların &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo; olarak adlandırılmasının, onları Allah&rsquo;ın kızları kabul ettikleri i&ccedil;in olduğu belli değildir. Belki de M&uuml;cahid&rsquo;den rivayet edildiği gibi, &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo; m&uuml;şrikler i&ccedil;in sevik (kavut) pişiren ve &ouml;ld&uuml;kten sonra (ihtiram ve saygı niyetiyle) kabrinin başında &ccedil;ok&ccedil;a durulup bağlılık g&ouml;sterilen bir adamdı ve giderek &ldquo;<span dir=\"RTL\">اللَّاتَ</span>&rdquo; adında bir put ortaya &ccedil;ıktı.</p>\n\n<p>\n	Bazı yerlerde &ccedil;eşitli g&ouml;r&uuml;şleri naklettikten sonra se&ccedil;tiği veya tercih ettiği g&ouml;r&uuml;ş&uuml; g&ouml;r&uuml;ş&uuml; belirtmiştir. Mesela &ldquo;<span dir=\"RTL\">لَّكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ</span>&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a> ayetinin tefsirinde &ldquo;<span dir=\"RTL\">المقیمین</span>&rdquo;in irabına ilişkin farklı g&ouml;r&uuml;şleri zikrettikten sonra onun &ldquo;<span dir=\"RTL\">مَا أُنزِلَ إِلَيكَ</span>&rdquo;ye atıf olduğunu savunan ve &ldquo;<span dir=\"RTL\">الْمُقِيمِينَ الصَّلاَةَ</span>&rdquo;ye tespih ve istiğfarları nedeniyle melekler m&acirc;nası veren g&ouml;r&uuml;ş&uuml; doğruya en yakın kabul etmiş ve ş&ouml;yle demiştir: &ldquo;O halde bu s&ouml;z&uuml;n tevili (ayetin bu c&uuml;mlesinin tefsiri) ş&ouml;yle olur: Onlardan m&uuml;minler, ey Muhammed (s.a.a) sana indirilen kitaptakine ve senden &ouml;nceki kitaplarda indirilenlere ve namazı ikame eden (Allah&rsquo;ı tespih eden ve yery&uuml;z&uuml;ndekiler i&ccedil;in istiğfarda bulunan) meleklere iman ederler.&rdquo; Sonra [s&ouml;z] ilimde derinleşenler sıfatına d&ouml;ner. &ldquo;O halde [buna g&ouml;re bu ayetin m&acirc;nasına ilişkin] deriz ki: Fakat onlardan ilimde derinleşenler, kitaplara iman eden, zek&acirc;tı veren, Allah&rsquo;a ve kıyamet g&uuml;n&uuml;ne m&uuml;min olanlar...&rdquo;<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	Onun tercih ettiği g&ouml;r&uuml;ş&uuml;n tercihe şayan olduğu ve bunu esas alarak &ldquo;<span dir=\"RTL\">الْمُقِيمِينَ الصَّلاَةَ</span>&rdquo; i&ccedil;in ve ayetin tamamıyla ilgili beyan ettiği m&acirc;na gayet a&ccedil;ıktır, ayrıca şerh ve izaha muhta&ccedil; değildir.<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Kural: &ldquo;S&ouml;z&uuml;n Karinelerini Dikkate Almak&rdquo;</strong></p>\n\n<p>\n	Metinleri anlamada rol&uuml; bulunan noktalar arasında s&ouml;yleyenin, &ouml;rfe uygun diyaloglarda o esasa g&ouml;re s&ouml;z s&ouml;ylediği ve muhatapların da konuşanın muradını anlamada g&ouml;z&ouml;n&uuml;nde bulundurduğu karineleri dikkate almak da vardır. Bu bakımdan Kur&rsquo;&acirc;n tefsirinde de onlar hesaba katılmalıdır. Bu karinelerin &ccedil;eşitleri vardır ve &ldquo;lafz&icirc;&rdquo;, &ldquo;gayri lafz&icirc;&rdquo;, &ldquo;muttasıl&rdquo; ve &ldquo;munfasıl&rdquo; şeklinde gruplara ayrılır. Taber&icirc; bunlardan bazılarını dikkate almış, diğer bazılarını ise ihmal etmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Siyak</strong></p>\n\n<p>\n	Taber&icirc;&rsquo;nin hesaba kattığı ve yararlandığı karinelerden biri siyaktır. &ldquo;<span dir=\"RTL\">وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ</span>&rdquo;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a> (Ehl-i kitaptan, onun -veya İsa&rsquo;nın [aleyhisselam]- &ouml;l&uuml;m&uuml;nden &ouml;nce ona inanmayacak hi&ccedil;kimse yoktur.) ayetinin tefsirinde ihtilaf vardır. Bazıları &ldquo;<span dir=\"RTL\">بِهِ</span>&rdquo; ve &ldquo;<span dir=\"RTL\">مَوْتِهِ</span>&rdquo; zamirinin merciini Hazret-i İsa (a.s) kabul etmiş ve ayete ş&ouml;yle m&acirc;na vermiştir: &ldquo;Ehl-i kitabın tamamı Hazret-i İsa&rsquo;nın (a.s) &ouml;l&uuml;m&uuml;nden &ouml;nce o Hazret&rsquo;e iman edecektir.&rdquo; Başkaları ise &ldquo;<span dir=\"RTL\">بِهِ</span>&rdquo; zamirinin merciinin Hazret-i İsa (aleyhisselam), &ldquo;<span dir=\"RTL\">مَوْتِهِ</span>&rdquo; zamirinin merciinin de ehl-i kitap olduğunu d&uuml;ş&uuml;nm&uuml;ş ve ayete ş&ouml;yle m&acirc;na vermiştir: &ldquo;Her ehl-i kitap, &ouml;l&uuml;m&uuml;nden &ouml;nce Hazret-i İsa&rsquo;ya (a.s) iman edecektir.&rdquo; Kimileri de &ldquo;<span dir=\"RTL\">بِهِ</span>&rdquo; zamirinin merciini Hazret-i Muhammed (s.a.a) ve &ldquo;<span dir=\"RTL\">مَوْتِهِ</span>&rdquo; zamirinin merciini de ehl-i kitap kabul etmiş ve ayete ş&ouml;yle m&acirc;na vermiştir: &ldquo;Her ehl-i kitap, &ouml;l&uuml;m&uuml;nden &ouml;nce Hazret-i Muhammed&rsquo;e (s.a.a) iman edecektir.&rdquo;</p>\n\n<p>\n	Taber&icirc; bu ayetin tefsirinde birinci g&ouml;r&uuml;ş&uuml; doğruya en yakın kabul etmiş ve ikinci g&ouml;r&uuml;ş&uuml;n yanlışlığına delil zikrettikten sonra &uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş&uuml; iptal etmeye koyulmuştur. Bu g&ouml;r&uuml;ş&uuml; iptal ederken ikinci g&ouml;r&uuml;ş&uuml;n yanlışlığı i&ccedil;in zikrettiği delile il&acirc;veten ayetin siyakıyla da istidlal yapmıştır. Siyakın bu g&ouml;r&uuml;ş&uuml; &ccedil;&uuml;r&uuml;tt&uuml;ğ&uuml;ne delaletini a&ccedil;ıklarken ş&ouml;yle demiştir: &ldquo;Bundan &ouml;nceki ayetler Hazret-i Muhammed&rsquo;den (s.a.a) bahsetmemiştir. <span dir=\"RTL\">لَيُؤْمِنَنَّ بِهِ</span> c&uuml;mlesi siyakta İsa (a.s) ve annesi ile Yahudileri zikretmektedir. &Ouml;yleyse, kabul edilmesi vacip olan Kur&rsquo;&acirc;n&rsquo;ın z&acirc;hirinden bir delil veya onun aracılığıyla h&uuml;ccetin sağlamlaşacağı Peygamber&rsquo;den bir rivayet bulunmadık&ccedil;a s&ouml;z&uuml;n, siyakında ge&ccedil;en şeyden başkasına atfedilmesi caiz değildir.&rdquo;<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>N&uuml;zul Sebebi</strong></p>\n\n<p>\n	Ayetlerin m&acirc;nası &uuml;zerinde etkili diğer karineler arasında n&uuml;zul sebebi de vardır. &Ccedil;&uuml;nk&uuml; bazen ayetin &ouml;rneğini tayin, sadece onun n&uuml;zul sebebi dikkate alınarak anlaşılır. Mesela &ldquo;<span dir=\"RTL\">إِنَّمَا وَلِيُّكُمُ اللّٰهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ</span>&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a><br />\n	(Hi&ccedil; kuşku yok sizin veliniz Allah, onun Peygamberi ve iman edenlerdir. Onlar namazı ikame eder ve r&uuml;k&ucirc;dayken zek&acirc;tı verirler.) ayet-i şerifesinin n&uuml;zul sebebi, Hazret-i Ali&rsquo;nin (a.s) r&uuml;k&ucirc; halindeyken infakta bulunması ve m&uuml;stehap zek&acirc;tı vermesiydi. Ayetin n&uuml;zul zamanında hazır bulunmayanların ayetin maksadını anlaması, n&uuml;zul sebebini bilmeksizin ve onu dikkate almaksızın m&uuml;mk&uuml;n değildir. Taber&icirc; de zikredilen n&uuml;zul sebebinin bazı rivayetlerine yer vermiştir. Ger&ccedil;i bunun Hazret-i Ali&rsquo;ye (a.s) &ouml;zg&uuml; olduğunu vurgulamamakta ve Ali&rsquo;nin de (namazdayken &ouml;yle yapan) m&uuml;minlerden olduğunu s&ouml;yleyen bazılarının s&ouml;z&uuml;n&uuml; kendi g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklamadan ve tartışıp incelemeden nakletmiştir.<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>S&ouml;z&uuml;n Mevzusunun &Ouml;zellikleri</strong></p>\n\n<p>\n	Bu karinelerden biri de, tefsirde dikkate alınması gereken s&ouml;z&uuml;n mevzusunun &ouml;zellikleridir. Taber&icirc; bazı yerlerde bu karineden yararlanmıştır. Bazı yerlerde de onu ihmal etmiştir.</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ رَبِّكَ</span>&rdquo;<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a> (O iki kişiden kurtulacağını anladığı kimseye dedi ki: Efendinin yanında beni an.) Katade &ldquo;<span dir=\"RTL\">ظَنَّ</span>&rdquo;ı tahmin m&acirc;nasında almıştır. Ama Taber&icirc;, ayetin mevzusunun Hazret-i Yusuf (a.s) olduğu karinesiyle onu kesin bilgi m&acirc;nasında kabul etmiş ve izah ederken ş&ouml;yle demiştir: &ldquo;Eğer peygamberler, kesin bilmedikleri bir konuyu beyan eder ve sonra s&ouml;ylediklerinin hilafına bir durum ortaya &ccedil;ıkarsa insanların onlara g&uuml;veni sarsılır ve davetlerinin esası ortadan kalkar.&rdquo;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Fakat &ldquo;<span dir=\"RTL\">وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ</span>&rdquo;<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a> (Kendimi g&uuml;nahsız saymıyorum. &Ccedil;&uuml;nk&uuml; [insandaki] nefis, rabbimin merhameti g&ouml;sterdiği dışında o kadar &ccedil;ok k&ouml;t&uuml;l&uuml;ğ&uuml; ve g&uuml;nahı emreder ki. ) ayetinin tefsirinde birka&ccedil; noktayı a&ccedil;ıklamıştır:</p>\n\n<p>\n	1. Bu c&uuml;mle, Yusuf&rsquo;un (a.s) &ldquo;<span dir=\"RTL\">ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ</span>&rdquo;<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a> (Bu [zindandan &ccedil;ıkmayışım], kendisine gizli saklı ihanet etmediğimi [azizin] bilmesi i&ccedil;indir) dediğini işittiğinde duraksamaksızın Yusuf&rsquo;a &ldquo;<span dir=\"RTL\">و لا یوم هممت بها فحللت سراویلک</span>&rdquo; diyen meleğe cevap verilirken s&ouml;ylenmiştir.</p>\n\n<p>\n	2. Bu c&uuml;mle [Yusuf&rsquo;un], &ldquo;<span dir=\"RTL\">یا یوسف و لا یوم حللت راویلک</span>&rdquo; diyen Mısır azizinin karısına cevaptır.</p>\n\n<p>\n	3. Hi&ccedil;kimse bir şey s&ouml;ylemeden Yusuf o sahneyi hatırlayıp ş&ouml;yle dedi:<br />\n	&ldquo;... <span dir=\"RTL\">وَمَا أُبَرِّئُ نَفْسِي</span>&rdquo;<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p>\n	Taber&icirc;, bu izahların yanlışlığı veya zayıflığı konusunda sessiz kalmıştır. Halbuki bu izahların hi&ccedil;biri ayetin mevzusunun (Hazret-i Yusuf, aleyhisselam) &ouml;zelliğiyle tutarlı değildir. &Ouml;yleyse Taber&icirc; eğer Hazret-i Yusuf&rsquo;un (a.s) Allah&rsquo;ın b&uuml;y&uuml;k bir peygamberi olduğunu ve bu t&uuml;r şeylerin onun masumluğu ve kudsiyet alanıyla bağdaşmayacağını hesaba katsaydı ya o izahların hi&ccedil;birini bir ihtimal olarak bile zikretmezdi ya da zikrettikten sonra onların yanlışlığına işaret ederdi.<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Akl&icirc; Malumat</strong></p>\n\n<p>\n	G&ouml;z&ouml;n&uuml;nde bulundurulması gereken ama Taber&icirc;&rsquo;nin ihmal ettiği veya kelam mezhebi (yani Eş&rsquo;ar&icirc; olması) onu dikkate almaktan alıkoyduğu karinelerden bir diğeri de apa&ccedil;ık bilgiler ve akl&icirc; kanıtlardır. Mesela &ldquo;<span dir=\"RTL\">إِلَى رَبِّهَا نَاظِرَةٌ</span>&rdquo;<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> ayetinin tefsirinde Hasan ve İkrime&rsquo;nin g&ouml;r&uuml;ş&uuml;n&uuml; tercih etmiş ve ş&ouml;yle demiştir: &ldquo;G&ouml;zler (kıyamet g&uuml;n&uuml;) Allah&rsquo;a bakacak ve onu g&ouml;receklerdir.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a> Nitekim tefsirinin başka bir yerinde bir rivayet nakletmiştir (onu kabul ettiği anlaşılmaktadır). Bu rivayete g&ouml;re Allah Te&acirc;l&acirc; [kıyamet g&uuml;n&uuml;] kendisini m&uuml;minlere g&ouml;sterecektir. Onu g&ouml;rd&uuml;klerinde ise ş&ouml;yle diyeceklerdir: &ldquo;<span dir=\"RTL\">اللّٰهم انت السلام و منک السلام</span>&rdquo;<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a> Oysa akl&icirc; kanıtın, Allah&rsquo;ın cisim olması ve cisim olarak g&ouml;r&uuml;lmesini reddettiğine delaleti &ccedil;ok a&ccedil;ıktır. &ldquo;<span dir=\"RTL\">لاَّ تُدْرِكُهُ الأَبْصَارُ</span>&rdquo;<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a> ayetinin de Allah Te&acirc;l&acirc;&rsquo;nın g&ouml;r&uuml;lemeyeceğine aşik&acirc;r delaleti vardır.</p>\n\n<p>\n	Hatırlatılması gereken nokta şudur ki, Taber&icirc;, aklı tefsirin kaynaklarından ve ayetlerin karinelerinden biri olarak kabul etmiş ve bazı ayetlerin tefsirinde aklın ve akl&icirc; kanıtın, ayetlerin genelliği karşısında h&uuml;ccet olduğunu belirtmiştir. Mesela &ldquo;<span dir=\"RTL\">وَوَالِدٍ وَمَا وَلَدَ</span>&rdquo;<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a> (yemin olsun babaya ve doğana) ayetinin tefsirinde başkalarının s&ouml;zlerini naklettikten sonra ş&ouml;yle yazmıştır:</p>\n\n<p dir=\"RTL\">\n	و الصواب من القول فی ذلک ما قاله الذین قالوا ان اللّٰه اقسم بکل والد و ولده لان اللّٰه عمّ کل والد و ما ولد و غیر جائز ان یصّ ذلک الا بحجّة یجب التسلیم لها من خبر او عقل و لا خبر بخصوص ذلک و لا برهان یجب التسلیم له بخصوص فهو علی عمومه کما عمّه<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\"><span dir=\"LTR\">[124]</span></a></p>\n\n<p>\n	Bu konudaki sahih s&ouml;z şudur ki, Allah&rsquo;ın b&uuml;t&uuml;n baba ve evlatlara yemin ettiği s&ouml;ylenmiştir. &Ccedil;&uuml;nk&uuml; Allah mutlak m&acirc;nada baba ve evlada yemin etmiştir. Uymanın gerekli olduğu rivayet delili veya akl&icirc; delil bulunmadık&ccedil;a onun [&ouml;zel olarak bir baba ve oğula] tahsis edilmesi caiz değildir. Bu hususta uyulması gereken ne bir rivayet, ne de akl&icirc; kanıt vardır. Dolayısıyla ayet, Allah&rsquo;ın umum olarak buyurduğu gibi genel haliyle kalmaktadır.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kur&rsquo;&acirc;n&rsquo;ın Diğer Ayetleri</strong></p>\n\n<p>\n	Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da a&ccedil;ıkladığımız<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a> gibi, munfasıl karinelerden biri, Kur&rsquo;&acirc;n&rsquo;ın diğer ayetleridir. Bu nedenle her ayetin tefsirinde Allah Te&acirc;l&acirc;&rsquo;nın muradını keşfetmek i&ccedil;in o ayetin mevzusuyla irtibatlı diğer ayetlere de bakılmalı ve onlar dikkate alınarak ayetin m&acirc;na ve maksadına ulaşılmalıdır. Taber&icirc; de bu noktaya odaklanmış ve bazı yerlerde ayetin şerhi ve tefsiri i&ccedil;in diğer ayetlerden yararlanmıştır. Bunlar arasında &ldquo;<span dir=\"RTL\">وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ</span> &rdquo;<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a> (Allah&rsquo;ın bağlanmasını emrettiğini keserler.) ayeti vardır. Ş&ouml;yle demiştir: &ldquo;Allah&rsquo;ın bağ kurmayı teşvik ettiği ve bu ayette kesilmesi kınanmış olan şey, Allah&rsquo;ın başka bir ayette a&ccedil;ıkladığı akrabalıktır: <span dir=\"RTL\">فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ</span><a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a> (O halde [ey m&uuml;nafıklar] eğer [insanların başına] veli olursanız [iktidarı ele ge&ccedil;irirseniz] yery&uuml;z&uuml;nde fesat &ccedil;ıkarmak ve akrabalarınızı kesmekten başka umduğunuz şey yok mu?)<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a></p>\n\n<p>\n	Fakat bazı yerlerde bu karineyi pek dikkate almamıştır. &Ouml;rnek vermek gerekirse, &ldquo;<span dir=\"RTL\">وَقَالُوا يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ</span> &rdquo;<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a> (Dediler ki: Ey sihirbaz, rabbini bizim i&ccedil;in &ccedil;ağır.) ayetinin tefsirinde ş&ouml;yle demiştir: &ldquo;Bir kimse, ondan (Hazret-i Musa, aleyhisselam) &uuml;zerlerindeki azabı kaldırmasını Rabbinden istemesini talep etmelerine rağmen <span dir=\"RTL\">يَا أَيُّهَا السَّاحِرُ</span> hitabının sebenin ne olduğunu sorsa cevap olarak denebilir ki, sihirbaz onların nezdinde &acirc;lim m&acirc;nasına geliyordu ve sihir k&ouml;t&uuml; g&ouml;r&uuml;len bir şey değildi.&rdquo; Sonra ge&ccedil;mişteki m&uuml;fessirlerin s&ouml;z&uuml;n&uuml; bu g&ouml;r&uuml;ş&uuml; teyit etmek etmek i&ccedil;in aktarmıştır.<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a> Halbuki &ldquo;<span dir=\"RTL\">كَذَلِكَ مَا أَتَى الَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ</span>&rdquo;<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a> (İşte b&ouml;yle. Bunlardan -Mekke k&acirc;firleri- &ouml;nce olanlara da, sihirbaz veya deli denmemiş hi&ccedil;bir peygamber gelmedi.) gibi ayetlere dikkat etseydi b&ouml;yle bir tefsir ve s&ouml;z&uuml; kabul etmezdi. &Ccedil;&uuml;nk&uuml; bu ayete g&ouml;re peygamberlerin &ouml;nceki &uuml;mmetlerde sihirbaz olarak adlandırılması, halkın onlara inanmasını &ouml;nlemek i&ccedil;in onlara karşı verilmiş bir m&uuml;cadeleydi. S&ouml;zkonusu ayette de siyaktan anlaşılmaktadır ki, konuşanlar, t&ouml;hmet ve alay i&ccedil;in b&ouml;yle bir hitapta bulunmuş ve o isteği ortaya atmışlardır.</p>\n\n<p>\n	&Ccedil;ağdaş m&uuml;fessirlerden biri de Taber&icirc;&rsquo;nin Kur&rsquo;&acirc;n tefsirinde ayetleri kullanması hakkında ş&ouml;yle yazmıştır:</p>\n\n<p>\n	Taber&icirc; bazı g&ouml;r&uuml;şleri tercih ederken veya yeni bir g&ouml;r&uuml;ş ortaya koyarken Kur&rsquo;&acirc;n ayetlerinin metninden yararlanmıştır. Bu konuda ş&ouml;yle demektedir: &ldquo;<span dir=\"RTL\">کتاب اللّٰه یُصدِّقُ بَعْضَهُ بَعْضاً</span>&rdquo; Lakin muhkem ayetleri m&uuml;teşabihlerden ayırıp m&uuml;teşabihleri muhkemlere irca etmek ve b&ouml;ylece onun ışığında g&uuml;&ccedil;l&uuml;kleri ve sorunları halletmek i&ccedil;in doğru yolu katetmemiştir. Bazen muhkemi m&uuml;teşabihe irca etmiş, aslı ve fer&rsquo;i tanımada y&ouml;netimi hadise bırakmıştır.<a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a></p>\n\n<p>\n	Bahsi ge&ccedil;en m&uuml;fessir, sonraki fasılda, Taber&icirc;&rsquo;nin &ldquo;<span dir=\"RTL\">لاَّ تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ</span> &rdquo;<a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a> ayetinin zeylinde naklettiği g&ouml;r&uuml;şleri zikretmekte; Taber&icirc;&rsquo;nin, m&uuml;minlerin kıyamet g&uuml;n&uuml; Allah&rsquo;ı g&ouml;receği ama k&acirc;firlerin &ouml;n&uuml;nde perde &ccedil;ekileceğine dair g&ouml;r&uuml;ş&uuml;ne ve Kıyamet suresi 23. ayetin zeylinde dile getirdiği &ldquo;<span dir=\"RTL\">اولی القولین فی ذلک عندنا بالصواب ان معنی ذلک تنظر الی خالقها</span>&rdquo; ifadesine değinmekte ve onu eleştirirken ş&ouml;yle demektedir: &ldquo;Hem akl&icirc; bilgiler konusunda g&uuml;&ccedil;l&uuml; bir konuşmacı, hem de nakl&icirc; m&acirc;nalar konusunda kuvvetli bir dinleyici olan aklın g&ouml;r&uuml;şlerini a&ccedil;ıklarken pek o kadar m&uuml;dahalesi yoktur. Aksi olsaydı muhkem m&uuml;teşabihe ve m&uuml;teşabih muhkeme d&ouml;n&uuml;şmez ve <span dir=\"RTL\">لاَّ تُدْرِكُهُ الأَبْصَارُ</span> ayeti, <span dir=\"RTL\">وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ</span> ayetine mahkum olmazdı.<a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Rivayetler</strong></p>\n\n<p>\n	S&ouml;zden ayrık karineler arasında, Peygamber ve Masum İmamlar&rsquo;dan (a.s) gelmiş rivayetler de vardır. Taber&icirc;, ayetlerin tefsirinde senedi sahih Nebev&icirc; (s.a.a) rivayetin rol&uuml;n&uuml; defalarca vurgulamış ve onun h&uuml;ccet olduğunda ısrar etmiştir.<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a> Tefsir okulunu a&ccedil;ıklarken değindiğimiz gibi, Kur&rsquo;&acirc;n&rsquo;ın bir b&ouml;l&uuml;m&uuml;n&uuml;n tefsirini sadece bu yoldan m&uuml;mk&uuml;n g&ouml;rerek bazı yerlerde Nebev&icirc; rivayeti edebiyat&ccedil;ıların s&ouml;z&uuml;ne tercih etmiştir.<a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a> Taber&icirc; rivayetlerden fazlasıyla yararlanmıştır ve tefsirinin b&uuml;y&uuml;k kısmını rivayetler oluşturmaktadır. Bu sebeple onun tefsiri, rivayet tefsirlerin en meşhurlarından biri sayılmaktadır.<a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a> Biz de onun tefsirini rivayetle tefsirin, i&ccedil;tihad okuluna ait tefsirler arasında zikrettik. Fakat hatırlatmak gerekir ki, Taber&icirc;, &ccedil;ok az yer hari&ccedil; Peygamber&rsquo;in (s.a.a) Ehl-i Beyt&rsquo;inden gelen rivayetlere ilgi g&ouml;stermemiştir. Hatta bazen Nebev&icirc; rivayeti bile ihmal etmiş<a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a> ama sahabe, tabi&icirc;n ve sonraki m&uuml;fessirlerin s&ouml;zlerine &ccedil;ok&ccedil;a yer vermiştir. Tabii ki sahabe g&ouml;r&uuml;ş&uuml;, selef ulema &uuml;zerinde ittifak etmedik&ccedil;e Taber&icirc; nezdinde Nebev&icirc; rivayet değerinde değildir.<a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a> Bu nedenle bazen eskilerden değişik s&ouml;zler zikretmiş ama hi&ccedil;birini h&uuml;ccet kabul etmemiştir. Fakat eskilerin icması da Peygamber&rsquo;in (s.a.a) ve ondan sonra da Masumlar&rsquo;ın (a.s) g&ouml;r&uuml;ş&uuml;n&uuml; keşfediyor veya aktarıyorsa h&uuml;ccettir ve b&ouml;yle bir icma Taber&icirc;&rsquo;nin c&uuml;mlelerinde mevcut değildir. Taber&icirc;&rsquo;nin naklettiği icma, kelimenin ger&ccedil;ek anlamıyla icma değildir. &Ccedil;&uuml;nk&uuml; o, sahabe, tabi&icirc;n ve Ehl-i S&uuml;nnet ulemasının g&ouml;r&uuml;şlerini dikkate almış, Ehl-i Beyt&rsquo;in (a.s) ve bu mektebin ulemasının tefsir g&ouml;r&uuml;şlerini g&ouml;zardı etmiştir. Kesin olan şu ki, Ehl-i Beyt&rsquo;in (a.s) g&ouml;r&uuml;şleri &ccedil;ok yerde &Acirc;mme&rsquo;nin g&ouml;r&uuml;şlerinden farklıdır. Bu sebeple onun iddia ettiği icmalar muteber değildir ve ona muhalefet etmenin, &ouml;zellikle de aksine karine veya delil bulunduğunda, hi&ccedil; mahzuru yoktur.</p>\n\n<p>\n	<strong>Bazı &ccedil;ağdaş m&uuml;fessirler ş&ouml;yle der:</strong></p>\n\n<p>\n	Taber&icirc;, y&ouml;netimi hadise bırakmıştır. Oysa hadisin muteber olup olmaması, ister &ccedil;atışan rivayet bulunsun, ister bulunmasın Kur&rsquo;&acirc;n-ı Kerim&rsquo;e arzettikten sonradır. O hadisin h&uuml;ccet olabilmesi de Kur&rsquo;&acirc;n&rsquo;a aykırılık ve terslik bulunmadığının kesinleşmesinden sonra gelir. Onun kabul&uuml;n&uuml;n eksenini ise hi&ccedil; kuşku yok rivayet oluşturmaktadır. &Uuml;stelik de muttasıl veya munfasıl şifahi tahsis veya takyidi asla g&ouml;zden uzak tutmayan, akıl ve şeriatı, biri i&ccedil;eriden, diğeri dışarıdan iki değerli İl&acirc;h&icirc; peyk kabul eden dirayet ehlinden yardım alarak değil, rivayet ehlinin istinbatıyladır. <a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a></p>\n\n<p>\n	Bir&ccedil;ok yerde rivayetin sahihlik veya zayıflığına h&uuml;kmetmemiştir ve bu işi uzmanına bıraktığı da s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml; bu tefsir, eğitimli olmayan kimselerin eline de ge&ccedil;ecektir. Bazıları, Taber&icirc;&rsquo;nin muradının bu rivayetlerle istidlal olmadığını, bilakis yalnızca lafzın m&acirc;nasını incelemek istediğini veya ibarenin siyakını tefsir etmek değil, a&ccedil;ıklamak olduğunu s&ouml;ylemiştir. Fakat bu s&ouml;z doğru değildir. &Ccedil;&uuml;nk&uuml; ayetin zeylinde rivayet zikretmek, ayetin belirtilen m&acirc;nasına delil ve şahit g&ouml;stermek demektir.</p>\n\n<p>\n	<strong>Beşinci Kural: &ldquo;Tefsir Dayanaklarının İlim veya İlm&icirc; Olması&rdquo;</strong></p>\n\n<p>\n	Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da, ayetler i&ccedil;in beyan veya tercih edilmiş tefsir ve m&acirc;nanın dayanağının ilim (kesin delil) veya ilm&icirc; (muteber zann&icirc; delil) olması gerektiği a&ccedil;ıklanmıştı.<a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a> Bu kural, tefsirde istinat edilen rivayetlerin sened bakımından ve s&acirc;dır olduğuna delalet eden karineler a&ccedil;ısından incelenmesini; kesin karinelerin s&acirc;dır olduğuna delalet ettiği veya muteber senede sahip her rivayete delil olarak istinat edilmesini, aksi takdirde ondan ancak destekleyici seviyede yararlanılmasını gerektirir. Taber&icirc;, tefsirinin mukaddimesinde her ne kadar Allah Resul&uuml;&rsquo;nden (s.a.a) s&acirc;dır olduğu m&uuml;stefiz nakille veya &acirc;dil ve titiz kişilerin aktarmasıyla ya da sahih olduğuna delalet eden karineler yoluyla sabit olmuş rivayetleri a&ccedil;ık delil kabul etmişse de ve bazen de zikrettiği rivayetin sıhhatine değinmiş<a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a> olsa da &ccedil;oğu yerde bu kurala uymadığı g&ouml;r&uuml;lmektedir. Bu nedenle, se&ccedil;tiği m&acirc;nayı tercihe şayan bulduğu ve dayanak yaptığı durumlar ve rivayetlerin ilminden ve ilm&icirc; olması konusundan bahsetmemiştir. Bunun sonucu olarak da bir&ccedil;ok zayıf ve b&acirc;tıl konu bu tefsire sızabilmiştir. Yine Taber&icirc;, g&uuml;&ccedil;l&uuml; bir tarih&ccedil;i olması ve İslam&rsquo;dan &ouml;nceki ve sonraki tarihi bilmesi itibariyle ayetlerin tefsirinde başkalarından daha fazla kendi tarih&icirc; malumatından yardım almış ama aktarılan tarih&icirc; konuların &ccedil;oğuna hi&ccedil;bir tahkik ve tahlile gitmeksizin tefsirinde yer vermiştir. Bunun neticesi ise b&acirc;tıl tarihsel konuların onun tefsirine girmiş olmasıdır. &Ouml;yle ki, İslam d&uuml;şmanları, Peygamber (s.a.a) ve İslam k&uuml;lt&uuml;r&uuml; aleyhindeki propagandalarında Taber&icirc; Tefsiri&rsquo;ndeki bazı tarihsel mevzulara dayanmışlardır. Bu tefsirin &ouml;nemli zaaflarından biri işte budur.<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a></p>\n\n<p>\n	Taber&icirc;&rsquo;nin, eleştiri ve incelemeye tabi tutmaksızın ayetlerin zeylinde tarihsel olayları naklettiği yerler arasında, b&acirc;tıl olduğuna delil g&ouml;stermeye ihtiya&ccedil; duyurmayan noktalar barındıran, Bakara suresi 102. ayetin tefsirinde zikrettiği ve konular vardır. Mesela:</p>\n\n<p>\n	1. Şeytanın Hazret-i S&uuml;leyman&rsquo;ın (a.s) kılığına b&uuml;r&uuml;nmesi ve S&uuml;leyman&rsquo;ın y&uuml;z&uuml;ğ&uuml;n&uuml; eşinin elinden alması.</p>\n\n<p>\n	2. Harut ve Marut&rsquo;un (Allah&rsquo;ın iki meleği) bir g&uuml;nde &ccedil;ok sayıda g&uuml;nah işlemesi.</p>\n\n<p>\n	3. Bir kadının başkalaşıp Z&uuml;hre<a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a> yıldızına d&ouml;n&uuml;şmesi.</p>\n\n<p>\n	&Ccedil;ağdaş Kur&rsquo;&acirc;n araştırmacılarından biri, Taber&icirc;&rsquo;nin, tefsirinde tarihsel konuları kullanması bahsinde ş&ouml;yle demiştir:</p>\n\n<p>\n	Taber&icirc;&rsquo;nin tefsirinde tarihsel rivayetler &ccedil;ok&ccedil;a ge&ccedil;mektedir ve ciddi bir eleştiri ve incelemeye muhta&ccedil;tır. İ&ccedil;lerinden bazıları ge&ccedil;miş &uuml;mmetler ve peygamberler hakkındadır. Bazıları ise Kur&rsquo;&acirc;n&rsquo;ın n&uuml;zul&uuml;yle al&acirc;kalı İsl&acirc;m&rsquo;ın Asr-ı Saadet&rsquo;indeki olaylara dairdir. Taber&icirc;&rsquo;nin tarihsel olaylardaki bariz hatalarından biri &ldquo;<span dir=\"RTL\">وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّٰهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا</span>&rdquo;<a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a> (Mescidlerde Allah&rsquo;ın adının anılmasını meneden ve onları tahribe &ccedil;alışandan daha zalim kim vardır?) ayetinin zeylinde tercih ettiği s&ouml;zd&uuml;r. Ş&ouml;yle demiştir: &ldquo;En doğru g&ouml;r&uuml;ş, bunlardan muradın, Buhtunnasır&rsquo;ın yardımıyla Beytulmakdis&rsquo;i tahrip eden Hıristiyanlar olduğunu s&ouml;yleyendir.&rdquo; Oysa Buhtunnasır Mesih&rsquo;in doğumundan yaklaşık yedi y&uuml;zyıl &ouml;nce yaşamıştı ve o sırada Hıristiyanlık diye bir şey yoktu.<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a></p>\n\n<p>\n	<strong>Altıncı Kural: &ldquo;Delaletlerin &Ccedil;eşitlerini Dikkate Almak&rdquo;</strong></p>\n\n<p>\n	Taber&icirc; tefsirinde, iktiza, tenbih, ima ve işaret kabilinden gayri mutabık delaletlerin kullanıldığı<a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a> d&uuml;ş&uuml;n&uuml;len yerler incelendiğinde, hamileliğin en kısa s&uuml;resinin altı ay olabileceği anlaşılan &ldquo;<span dir=\"RTL\">وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا</span>&rdquo;<a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a> ayeti<a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a> ve &ldquo;<span dir=\"RTL\">وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ</span>&rdquo;<a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a> ayetinin zeylinde İbn Abbas&rsquo;tan nakledilmiş rivayet hari&ccedil;, gayri mutabık delaletlere işaret edilen bir yere rastlamadık. Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n&rsquo;da a&ccedil;ıklandığı<a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a> gibi bu konu, bu iki ayetin işar&icirc; medlul&uuml;d&uuml;r. Dolayısıyla denebilir ki, bu tefsirde delaletlerin &ccedil;eşitlerinin dikkate alındığı yer azdır. Belki de bunun sebebi, bu tefsirin rivayetle i&ccedil;tihad arasında bir tefsir olması ve m&uuml;ellifin, daha ziyade ayetlerin rivayetlerde işaret edilmiş m&acirc;nasına odaklanmasıdır.</p>\n\n<p>\n	<strong>Yedinci Kural: &ldquo;B&acirc;tınları Zikretmekten Ka&ccedil;ınmak&rdquo;</strong></p>\n\n<p>\n	Taber&icirc;, tefsirinin mukaddimesinde, Allah Resul&uuml;&rsquo;nden (s.a.a) , Kur&rsquo;&acirc;n&rsquo;ın her bir harfinin bir z&acirc;hiri, bir de b&acirc;tını bulunduğuna ilişkin bir rivayet zikretmiş<a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a> ve onu naklettikten sonra ş&ouml;yle demiştir: &ldquo;<span dir=\"RTL\">فظهره الظاهر فی التلاوة و بطنه ما بطن من تأویله</span>&rdquo;<a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a> (Kur&rsquo;&acirc;n&rsquo;ın z&acirc;hiri, til&acirc;vet sırasında aşik&acirc;r olandır. B&acirc;tını ise gizli olan tevilinden (tefsirinden) anlaşılandır.&rdquo;</p>\n\n<p>\n	Bu c&uuml;mlede a&ccedil;ıklanan m&acirc;nasıyla b&acirc;tın, her ne kadar Kur&rsquo;&acirc;n&rsquo;ın til&acirc;vet sırasında aşik&acirc;r olmayan ve anlaşılması i&ccedil;in tefsire ihtiya&ccedil; duyuran ama edeb&icirc; kurallar ve s&ouml;yleşmenin rasyonel ilkeleri &ccedil;er&ccedil;evesinde anlaşılabilir ve yorumlanabilir olan m&acirc;na ve maarifine uygunsa da ona &ouml;zg&uuml; değildir ve &ouml;rf&uuml; aşan b&acirc;tın&icirc; anlamları da kapsamına almaktadır. Bu sebeple onun b&acirc;tınının m&acirc;nasına ilişkin a&ccedil;ıklaması, bizim bazı makalelerde Kur&rsquo;&acirc;n-ı Kerim&rsquo;deki b&acirc;tın i&ccedil;in g&ouml;sterdiğimiz tarife aykırı değildir. Tabii ki onun, Kur&rsquo;&acirc;n&rsquo;daki b&acirc;tınının &ouml;rf&uuml; aşan m&acirc;naları kapsadığına dair izahı, bizim tarifimiz gibi net değildir ve ayetlerin &ouml;rf&uuml; aşan b&acirc;tın&icirc; m&acirc;nalarına değinilmediği dikkate alınırsa, onun Kur&rsquo;&acirc;n&rsquo;da &ouml;rf&uuml; aşan b&acirc;tın&icirc; m&acirc;nalara inancında teredd&uuml;d&uuml; olduğu bellidir. Fakat her hal&uuml;k&acirc;rda mukaddimede bu rivayetin nakledilmesinden ve onun b&acirc;tınının m&acirc;nasına dair izahından anlaşılmaktadır ki, o, Kur&rsquo;&acirc;n&rsquo;ın b&acirc;tını bulunduğuna inanıyordu ama tefsirde b&acirc;tın&icirc; ve irfan&icirc; eğilimi yoktu. Ayetler i&ccedil;in, edebiyatın kurallarına ve rasyonel ilkelere g&ouml;re anlaşılabilir olmayan, ayrıca hakkında bir rivayet de ulaşmamış m&acirc;nayı beyan etmemekteydi. Bu, tefsirin g&uuml;&ccedil;l&uuml; yanlarındandır. Bazı yerlerde bu t&uuml;r m&acirc;naları sahabilerden veya tabi&icirc;nden nakletmiş olsa da.<a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Buraya kadar anlatılanlardan &ccedil;ıkan sonu&ccedil; şudur ki, Tefsir-i Taber&icirc; (C&acirc;miu&rsquo;l-Bey&acirc;n an Te&rsquo;vili &Acirc;yi&rsquo;l-Kur&rsquo;&acirc;n), kendi zamanında eşsizdi ve Ehl-i S&uuml;nnet arasında y&uuml;ksek bir yere sahipti. Tefsirin m&uuml;ellifi Muhammed b. Cerir Taber&icirc; (vefatı Hicr&icirc; Kamer&icirc; 310, 923 Milad&icirc;); Eş&rsquo;ar&icirc;, Şafi&icirc;, &ccedil;alışkan ve &ccedil;ok sayıda telifi bulunan bir &acirc;limdi. Tefsir okulu, rivayetle tefsirin i&ccedil;tihad ekol&uuml;d&uuml;r. Bu tefsirin mukaddimesinde Kur&rsquo;&acirc;n&rsquo;ın dili, onun mutlak Arap&ccedil;a oluşu, Arap&ccedil;a lugatı (leh&ccedil;esi), Kur&rsquo;&acirc;n&rsquo;ın yedi harf &uuml;zerine indiğine dair rivayetler, Kur&rsquo;&acirc;n&rsquo;ın cennetin yedi kapısından nazil olduğu ve kıraatlar, tefsir yolları, reyle tefsir, Kur&rsquo;&acirc;n tefsirini teşvik eden rivayetler, sahabi m&uuml;fessirler, tefsir muhaliflerinin rivayatlerle istidlali, selefin m&uuml;fessirler hakkındaki g&ouml;r&uuml;ş&uuml;, Kur&rsquo;&acirc;n&rsquo;ın adları, sureler ve ayetlerden bahsedilmiştir.</p>\n\n<p>\n	Tefsir bahsinde &ouml;nce bir ayeti zikretmekte, kendi tefsir g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklamakta ve bunu destekleyen rivayetleri zikretmektedir. Ayetlerin tefsirinde g&ouml;r&uuml;ş ihtilaflarının bulunduğu yerlerde de her g&ouml;r&uuml;ş&uuml; a&ccedil;ıkladıktan sonra onunla ilgili rivayetleri senediyle belirtmekte ve bazen tercihte bulunmaksızın ge&ccedil;mekte, bazen de bazı g&ouml;r&uuml;şleri neden tercih ettiğini anlatmaktadır. Bu tefsirin kuvvetli yanları arasında ayetlerin kelimeleri ve irablarını ele alınması, edeb&icirc; bahislerde aşırıya ka&ccedil;ılmaması, rivayet ve haberlerin senedinin nakledilmesi, siyakın g&ouml;z&ouml;n&uuml;nde bulundurulması, bazı ayetleri tefsir ederken diğer ayetlere istinat edilmesi, bazı ayetlerin tefsirinde s&ouml;z&uuml;n konusunun &ouml;zelliklerine bakılması ve rivayetlere dayanmaksızın &ouml;rf&uuml; aşan b&acirc;tın&icirc; m&acirc;naların zikredilmesinden ka&ccedil;ınılması sayılabilir.</p>\n\n<p>\n	Kelimeleri a&ccedil;ıklama ve edeb&icirc; kuralları dikkate almada tefsirin eksiklikleri ise bazı ayetlerin tefsirinde herhangi bir dayanak g&ouml;stermeksizin m&acirc;na belirtilmesi, incelemeksizin &acirc;limlerin g&ouml;r&uuml;ş&uuml;ne dayanarak m&acirc;na a&ccedil;ıklanması, hakiki m&acirc;na ile kullanılan anlamın birbirine karıştırılması, m&uuml;şterek m&acirc;nanın karine olmaksızın &ouml;rneklerden birine hamledilmesi, bazı kelimelerin t&uuml;retildiğini a&ccedil;ıklarken şahit ve delil g&ouml;sterilmemesi, ayetlerin irabında cerhedilmiş bazı g&ouml;r&uuml;şlerin tercih edilmesidir.</p>\n\n<p>\n	Bazı ayetlerin tefsirinde s&ouml;z&uuml;n konusunun &ouml;zelliklerine dikkat edilmemesi, bazı ayetlerin tefsirinde apa&ccedil;ık bilgilerin ve akl&icirc; burhanların g&ouml;rmezden gelinmesi, Kur&rsquo;&acirc;n&rsquo;ı Kur&rsquo;&acirc;n&rsquo;la tefsir metodundan az yararlanılması, ayetlerin tefsirinde Peygamber&rsquo;in (s.a.a) Ehl-i Beyt&rsquo;inin rivayetlerinden istifade edilmemesi, rivayet ve haberlerin senedi, sahihlik ve sağlamlığının incelenmemesi, bir&ccedil;ok ayetin tefsirinde ilim ve ilm&icirc; olmaya dayanma kuralına dikkat edilmemesi, tarihsel konuların tahkik ve tahlil etmeksizin nakledilmesi, ayetlerin mutabık olmayan delillerine pek &ouml;nem verilmesi de bu tefsirin, tefsir metodunu incelerken a&ccedil;ıkladığımız diğer eksikliklerindendir. Taber&icirc;, ayetlerin muhtelif kıraatlarını a&ccedil;ıklama ve incelemeye dair Kitabu&rsquo;l-Kıraat adında bağımsız bir telif kaleme almış ve bazı kıraatları tercih etme nedenini o kitapta izah etmiştir. Bu tefsirde ise o kitabın bahislerine g&uuml;venip dayanmıştır. Bununla birlikte bu tefsirde, daha fasih ve daha meşhur olma, &ouml;nceki ve sonraki ayetlerle lafz&icirc; ahenk, m&acirc;nanın siyaka uygunluğu, kıraatın m&uuml;stefiz olması ve icmaya dayanması, anlamın &uuml;st&uuml;nl&uuml;ğ&uuml;, fıkh&icirc; icma ve Arap edebiyatına uygunluk kriterleriyle bazı kıraatları tercih etmiştir. Ama sorun şu ki, her yerde bu kriterlerle ayetlerin ger&ccedil;ek kıraatına ulaşılamaz ve zann&icirc; tercih, ayetlerin sahih kıraatının belirleyicisi değildir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn-i Nedim, el-Fihrist, s. 37.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hatib-i Bağdad&icirc;, Tarih-i Bağdad, c. 2, s. 163.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;bk&icirc;, Tabakatu&rsquo;ş-Şafiiyyeti&rsquo;l-K&uuml;bra, c. 3, s. 121.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Suyut&icirc;, el-İtkan fi Ul&ucirc;mi&rsquo;l-Kur&rsquo;&acirc;n, c. 2, s. 1237.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Davud&icirc;, Tabakatu&rsquo;l-M&uuml;fessir&icirc;n, c. 2, s. 109. Bu tefsir hakkındaki diğer s&ouml;zleri g&ouml;rmek i&ccedil;in bkz: Hacı Halife, Keşfu&rsquo;z-Z&uuml;nun, c. 1, s. 437; İbn-i Hallikan, Vefeyatu&rsquo;l-A&rsquo;yan, c. 4, s. 191.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Taber&icirc;, Tarihu&rsquo;l-&Uuml;mem ve&rsquo;l-M&uuml;luk, c. 1, s. 89. İfadesi ş&ouml;yledir:</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>قد حکینا منها جملاً فی کتابنا المسمّی جامع البیان عن تأویل آی القرآن&rdquo;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hamev&icirc;, Mu&rsquo;cemu&rsquo;l-Udeba, c. 18, s. 44 ve 61.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n&rsquo;ı yazmaktaki motivasyonunu, insanların ilmi ihtiya&ccedil;larına cevap verecek ve onları başka kitaplara muhta&ccedil; olmaktan kurtaracak kapsamlı ve d&ouml;rt başı mamur bir tefsir ortaya &ccedil;ıkarmak şeklinde izah eder. Taber&icirc;, tefsirde &uuml;mmetin &uuml;zerinde ittifak ettiği delilleri Bey&acirc;n etmek ve yanlış g&ouml;r&uuml;şleri eleştirmek niyetindedir. Ona sahih g&ouml;r&uuml;neni detaylandırmalı ama aynı zamanda m&uuml;mk&uuml;n mertebe hatalardan ka&ccedil;ınmalı ve icaza, yani s&ouml;z&uuml; uzatmadan ifade etmeye riayet etmelidir. (Bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 3 ve 4).</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: a.g.e., 4-36.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İbn-i Nedim, el-Fihrist, s. 37; Davud&icirc;, Tabakatu&rsquo;l-M&uuml;fessir&icirc;n, c. 2, s. 109; Hacı Halife, Keşfu&rsquo;z-Z&uuml;nun, c. 1, s. 437; Zirikli, el-A&rsquo;lam, c. 6, s. 69.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zeheb&icirc;, Tezkiretu&rsquo;l-Huffaz, c. 2, s. 101-102.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Hacer Askalan&icirc;, Lis&acirc;nu&rsquo;l-M&icirc;z&acirc;n, c. 5, s. 117.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hatib-i Bağdad&icirc;, Tarih-i Bağdad, c. 2, s. 162.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: S&uuml;bk&icirc;, Tabakatu&rsquo;ş-Şafiiyyeti&rsquo;l-K&uuml;bra, c. 3, s. 121; İbn-i Nedim ve Suyut&icirc; de bazı teliflerini başlıklardaki k&uuml;&ccedil;&uuml;k farklarla bildirmişlerdir. (Bkz: İbn-i Nedim, el-Fihrist, s. 291-292; Suyut&icirc;, Tabakatu&rsquo;l-M&uuml;fessir&icirc;n, s. 96. Onun diğer bazı teliflerini g&ouml;rmek i&ccedil;in bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 11-12). Muhaddis Kumm&icirc; onun teliflerini sıralarken ş&ouml;yle demiştir:</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>کتاب طرق حدیث الغدیر المسمی بکتاب الولایة الذی قال الذهبی انّی وقفت علیه فاندهشت لکثرة طرقه و قال اسماعیل بن عمر الشافعی فی ترجمته: انّی رأیت کتاباً جمع فیه احادیث غدیر خم فی مجلدین ضخمین و کتاباً جمع فیه طرق حدیث الطیر&rdquo;</p>\n\n		<p>\n			(Kumm&icirc;, El-K&uuml;ni ve Elkab, c. 1, s. 241).</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: S&uuml;bk&icirc;, a.g.e., s. 121 ve 126; İbn-i Hallikan, Vefeyatu&rsquo;l-A&rsquo;yan, c. 4, s. 192.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Hacer Askalan&icirc;, Lis&acirc;nu&rsquo;l-M&icirc;z&acirc;n, c. 5, s. 117.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&uuml;bk&icirc;, Tabakatu&rsquo;ş-Şafiiyyeti&rsquo;l-K&uuml;bra, c. 3, s. 123.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Hallikan, Vefayatu&rsquo;l-A&rsquo;yan, c. 4, s. 191. Suyut&icirc; de ş&ouml;yle demiştir:</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>و کان اوّلاً شافعیاً ثم انفرد بمذهب مستقل و اقاویل و اختیارات و له اتباع و مقلّدون&rdquo;</p>\n\n		<p>\n			(Tabakatu&rsquo;l-M&uuml;fessir&icirc;n, s. 96).</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zeheb&icirc;, M&icirc;z&acirc;nu&rsquo;l-İ&rsquo;tidal, c. 3, s. 498-499. Askalan&icirc;, Taber&icirc;&rsquo;nin mezhebini a&ccedil;ıklarken Ebu Hayyan End&uuml;l&uuml;s&icirc;&rsquo;yi, neden Hamd suresinin tefsirinde &ldquo;sırat&rdquo; kelimesinin zeylinde Taber&icirc;&rsquo;den bir mesele aktardığı sırada onu Şia&rsquo;nın &ouml;nderlerini tanıtma yolundan dolayı eleştiri yağmuruna tutar. Oysa Ebu Hayyan Taber&icirc;&rsquo;den bir s&ouml;z nakletmiş değildir ve ona b&ouml;yle bir şeyi de nispet etmemiştir. Bilakis Ebu Cafer Tus&icirc;&rsquo;den -Tıbyan tefsirinden- bir konu nakletmiş ve onun İmamiyye&rsquo;nin &ouml;nderlerinden olduğunu belirtmiştir. (Bkz: İbn-i Hacer Askalan&icirc;, Lis&acirc;nu&rsquo;l-M&icirc;z&acirc;n, c. 5, s. 115; Ebu Hayyan, el-Bahru&rsquo;l-Muhit, c. 1, s. 25).</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Hacer Askalan&icirc;, aynı yer.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Musev&icirc; Hansar&icirc;, Ravdatu&rsquo;l-Cenn&acirc;t, c. 7, s. 295.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Davud&icirc; ş&ouml;yle demektedir: &ldquo;Anlatıldığına g&ouml;re Taber&icirc;, Ebibekr b. Ebi Davud Sicistani&rsquo;nin Gadir Hum hadisi hakkında (uygunsuz) konuştuğunu işittiğinde Fezail kitabını yazmış ve d&ouml;rt halifenin faziletlerini a&ccedil;ıkladıktan sonra Gadir Hum hadisini tashihe koyulmuş ve Ali b. Ebi Talib&rsquo;in (aleyhisselam) faziletlerini beyan etmiştir. Fakat kitabı eksik kalmıştır.&rdquo; (Bkz: Davud&icirc;, Tabakatu&rsquo;l-M&uuml;fessir&icirc;n, c. 2, s. 113).</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kumm&icirc;, El-K&uuml;ni ve Elkab, c. 1, s. 241.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Caferiy&acirc;n, &ldquo;Şahsiyyet-i İlm&icirc; ve Ferheng&icirc;-yi Taber&icirc;&rdquo;, Keyhan-i Endişe, sayı 25, s. 12-18. Sıraladığı şahitler &ouml;zetle ş&ouml;yledir: 1) S&uuml;nn&icirc; rical &acirc;limlerine g&ouml;re Rafız&icirc;lerden olan Ebubekir Harzem&icirc;, Muhammed b. Cerir Taber&icirc;&rsquo;nin kızkardeşinin oğluydu. Bir şiirinde rafzı, dayısına nispet etmişti. 2) Hanbel&icirc;ler&rsquo;in Taber&icirc;&rsquo;ye &ouml;fkesi. 3) Gadir hadisinin tariklerini a&ccedil;ıklamak &uuml;zere bir kitap yazması ve &ldquo;tayr-i m&uuml;şevva&rdquo; hadisi &uuml;zerine bir kitap kaleme alması. 4) S&uuml;nn&icirc; bilinmesinin nedeni tefsir ve tarih kitapları nedeniyledir. Belki sonradan Şi&icirc; olmuştur. 5) Fikir bağımsızlığı ve Gadir hadisine odaklanması belki onu yol g&ouml;stermiştir. 6) Amul şehrindendir ve orada Şi&icirc;ler &ccedil;oğunluktaydı.</p>\n\n		<p>\n			Bu şahitlerin hi&ccedil;biri k&acirc;fi değildir ve kastedileni doğrulamaz. &Ccedil;&uuml;nk&uuml;: 1) Muhammed b. Cerir Taber&icirc;, başka birka&ccedil; kişinin de ortak adıydı. Belm&icirc; Harzem&icirc;, İmam&icirc; olan Taber&icirc;&rsquo;nin yeğeniydi. Ayrıca Yakut Hamev&icirc; bu akrabalığı tekzip etmiştir. (Mu&rsquo;cemu&rsquo;l-Buld&acirc;n, c. 1, s. 57). 2) Bazıları Harzem&icirc;&rsquo;ye ait şiiri başka t&uuml;rl&uuml; rivayet etmiştir:</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span>فها انا رافضی عن تراث و غیری رافضی عن کلاله&rdquo;.</p>\n\n		<p>\n			Bu durumda onun Şi&icirc;liğine delalet etmemektedir. 3) Daha &ouml;nce s&ouml;ylediğimiz gibi, Taber&icirc;, Ahmed b. Hanbel&rsquo;i fakih kabul etmiyordu. Hanbel&icirc;ler bu y&uuml;zden ona &ouml;fkeliydiler. 4) Gadir hadisinin tariklerine dair kitabı elde mevcut olmadığından onun hakkında h&uuml;k&uuml;m veremeyiz. Ayrıca s&ouml;ylendiği gibiyse kitapta &uuml;&ccedil; halifenin faziletlerine de yer verilmiştir. 5) Taber&icirc;&rsquo;nin S&uuml;nn&icirc; olduğu kesindir ve bu, eserlerinde ortadadır. Ama Şi&icirc; olduğu bir ihtimaldir. 6) Amul halkının Şi&icirc; olması onun da Şi&icirc; olduğuna delil kabul edilemez. Buna il&acirc;veten, anlatıldığına g&ouml;re Amul&rsquo;e geri d&ouml;nd&uuml;ğ&uuml;nde halkın Şi&icirc; olduğunu g&ouml;rd&uuml; ve insanların sahabelere uygunsuz s&ouml;zler sarfettiği işitince buna itiraz eden bir kitap yazdı. Bunun &uuml;zerine y&ouml;neticiler onu tutuklamak i&ccedil;in harekete ge&ccedil;ti. Bu sebeple onların saldırısından amanda kalabilmek i&ccedil;in &ccedil;areyi oradan ka&ccedil;makta buldu. (Hamev&icirc;, Mu&rsquo;cemu&rsquo;l-Udeba, c. 18, s. 85 ve 86.)</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Cenn&acirc;t&icirc;, &ldquo;Bu&rsquo;d-i Fıkh&icirc; ve İctihad&icirc;-yi Taber&icirc;&rdquo;, Keyhan-i Endişe, sayı 25, s. 84.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: &Uuml;stad&icirc;, &Acirc;şin&acirc;-yi b&acirc; Tefasir-i Kur&rsquo;&acirc;n-i Mec&icirc;d ve M&uuml;fessir&acirc;n, s. 194; Ma&rsquo;rifet, et-Tefsir ve&rsquo;l-M&uuml;fessir&ucirc;ne f&icirc; Sevbihi&rsquo;l-Kaşib, c. 2, s. 319.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suyut&icirc;, el-İtkan f&icirc; Ul&ucirc;mi&rsquo;l-Kur&rsquo;&acirc;n, c. 2, s. 1237 ve 1235.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hatib-i Bağdad&icirc;, Tarihu Bağdad, c. 2, s. 163 ve 164.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Hacı Halife, Keşfu&rsquo;z-Z&uuml;nun, c. 1, s. 437.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Taber&icirc;&rsquo;nin terc&uuml;mesinin varolduğu ama şimdi ortadan kaybolduğu s&ouml;yleniyorsa o başkadır.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;ten fazla kişinin naklettiği ama tevat&uuml;r seviyesine ulaşmayan rivayet. (Lugatn&acirc;me-i Dehhoda, &Ccedil;ev.).</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, s. 30 ve 31.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 25-26.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara 124.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., s. 414-417. Kureyş suresinin zeylinde de 58 satır rivayet nakletmiş ve kendi a&ccedil;ıklamasını 44 satırda dile getirmiştir. (Bkz: a.g.e., c. 30, s. 197-200).</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 263.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Baba&icirc;, Mek&acirc;tib-i Tefsir&icirc;, c. 1, s. 34-36.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burada &uuml;sluptan kasıt, m&uuml;fessirin ayetlerin tefsirine giriş ve &ccedil;ıkışta izlediği metod, tefsir mevzularının nasıl a&ccedil;ıklandığı ve d&uuml;zene konup derendiğidir.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Baba&icirc; ve diğerleri, Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n, s. 64-67.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;&rsquo;min&ucirc;n suresi: 44. (Sonra el&ccedil;ilerimizi birbiri ardınca g&ouml;nderdik).</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 18, s. 18.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Naziat suresi: 11 (&Ccedil;&uuml;r&uuml;m&uuml;ş kemik olduğumuzda mı?).</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 30, s. 23.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d suresi: 4.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;ten fazla kişinin naklettiği ama tevat&uuml;r seviyesine ulaşmayan rivayet. (Lugatn&acirc;me-i Dehhoda, &Ccedil;ev.).</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 13, s. 68.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., c. 28, s. 27.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., c. 3, s. 109.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi: 36 (Allah onun [Meryem&rsquo;in annesi] ne doğurduğunu daha iyi bilir).</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 3, s. 159. Aynı şekilde s. 153&rsquo;te de m&uuml;stefiz nakle dayanarak bir kıraatı tercih etmiştir.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamd (Fatiha) suresi: 4 (D&icirc;n &ndash;karşılığının verilmesi- g&uuml;n&uuml;n&uuml;n h&acirc;kimi ve rabbı).</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamd suresi: 2 ve 3 (Hamd ve &ouml;vg&uuml; &acirc;lemlerin rabbınadır. O, bağışlayandır, merhametlidir).</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 50.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 222.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu icma, Ehl-i S&uuml;nnet &acirc;limlerinin icmasıdır.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 2, s. 227.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nebe suresi: 23.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., c. 30, s. 7.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf suresi: 33.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 12, s. 125.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nebe suresi: 12.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e, c. 30, s. 4.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d suresi: 31.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e, c. 13, s. 103.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Beled suresi: 4.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haşr suresi: 3.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e, c. 28, s. 21.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran suresi: 18.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e, c. 3, s. 140.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; İnsan suresi: 1.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., c. 59, s. 125.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mearic suresi: 19.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., c. 29, s. 49.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İbn-i Faris, Tertibu Mekayisi&rsquo;l-Luga; Feyyum&icirc;, el-Misbahu&rsquo;l-M&uuml;nir; Cevher&icirc;, el-Sıhah vs. &ldquo;r&uuml;k&ucirc;&rdquo; kelimesi.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı yerler.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf suresi: 31.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 12, s. 122.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 43.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., c. 1, s. 203.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 425; c. 3, s. 182.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi: 125.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide suresi: 56.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., c. 6, s. 187.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ferahid&icirc; (Halil b. Ahmed), el-Ayn, c. 1, s. 375, &ldquo;hizb&rdquo; kelimesi.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rum suresi: 32.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Faris, Tertibu Mekayisi&rsquo;l-Luga, s. 223.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide suresi: 55.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 6, s. 186. Bu ayetten &ouml;nce ve sonra da &ldquo;<span dir=\"RTL\">ولیّ</span>&rdquo; kelimesine yardımcı, destek&ccedil;i, h&acirc;mi anlamları vermiş ve bunun i&ccedil;in herangi bir dayanak g&ouml;stermemiştir.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haşr suresi: 9, Tegab&uuml;n suresi: 16.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taber&icirc;, a.g.e., c. 28, s. 29.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Baba&icirc; ve diğerleri, Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n, s. 105-107.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamd suresi: 7.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;<span dir=\"RTL\">و انما اعترضنا فی ذلک من بیان وجوه اعرابه... لما فی اختلاف وجوه اعراب ذلک من اختلاف وجوه تأویله فاضطرتنا الحاجة الی کشف وجوه اعرابه لتنکشف لطالب تأویله وجوه تأویله&rdquo; </span>(Taer&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 61).</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d suresi: 31.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ra&rsquo;d suresi: 30.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Taber&icirc;, a.g.e., c. 13, s. 102.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf suresi: 24.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, c. 12, s. 110.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Ra&rsquo;d suresi: 2.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., s. 64. &ldquo;<span dir=\"RTL\">تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ &rdquo; </span>(Allah&rsquo;a yemin olsun ki, sen s&uuml;rekli Yusuf&rsquo;u anıyorsun) (Yusuf 85) ayetinde nefy harfinin hazfedilmesi hakkında da bkz: a.g.e., s. 28.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; Necm suresi: 19.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, a.g.e., c. 11, c&uuml;z 27, s. 34.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; Bkz: Ebu Hayyan, el-Bahru&rsquo;l-Muhit, c. 10, s. 15.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; Nisa suresi: 162.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., c. 4, c&uuml;z 6, s. 19.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; Taber&icirc;&rsquo;nin bu ayetin tefsirinde yaptığı tercihin eleştirisi ve edeb&icirc; bahislerle ilgili diğer yerlerin eleştirisi hakkında daha fazla bilgi i&ccedil;in bkz: İsmail, Muhammed Bekr, İbn-i Cerir el-Taber&icirc; ve Menhecehu f&icirc;&rsquo;t-Tefs&icirc;r, s. 79, 87, 99-100.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; Nisa suresi: 159.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 5, s. 17.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; Maide suresi: 55.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., c. 6, s. 186.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Yusuf suresi: 42.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., c. 12, s. 132.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; Yusuf suresi: 53.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; Yusuf suresi: 52.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., c. 13, s. 2-3.</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Taber&icirc;&rsquo;nin s&ouml;z&uuml;n mevzusunun &ouml;zelliklerini hesaba katmadığı diğer &ouml;rnekleri g&ouml;rmek i&ccedil;in bkz: Taber&icirc;, a.g.e., c. 3, c&uuml;z 3, s. 175-176</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; Kıyamet suresi: 23.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, a.g.e., c. 29, s. 120.</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; Taber&icirc;, a.g.e., c. 13, s. 100.</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; En&rsquo;am suresi: 103.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; Beled suresi: 3.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, a.g.e., c. 30, s. 125.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; Aklın delil olduğuna değinilerinin ge&ccedil;tiği diğer bir &ouml;rnek i&ccedil;in bkz: a.g.e., c. 6, s. 87: &ldquo;<span dir=\"RTL\">اذا کان لا دلالة علی خصوصه من خبرا و عقل&rdquo;.</span></p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sup><sup>[126]</sup></sup></a>&nbsp; Bkz: Baba&icirc; ve diğerleri, Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n, s. 192-196. (Terc&uuml;me: Kur&rsquo;&acirc;n Tefsiri Metodolojisi.)</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sup><sup>[127]</sup></sup></a>&nbsp; Bakara suresi: 27.</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sup><sup>[128]</sup></sup></a>&nbsp; Muhammed suresi: 22.</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sup><sup>[129]</sup></sup></a>&nbsp; Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 144. Bu tefsirde Kur&rsquo;&acirc;n&rsquo;ı Kur&rsquo;&acirc;n&rsquo;la tefsirin diğer &ouml;rneklerini g&ouml;rmek i&ccedil;in bkz: a.g.e., s. 129, 418; c. 29, s. 123; c. 30,s. 9.</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sup><sup>[130]</sup></sup></a>&nbsp; Zuhruf suresi: 49.</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sup><sup>[131]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, a.g.e., c. 25, s. 48.</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sup><sup>[132]</sup></sup></a>&nbsp; Zariyat suresi: 52.</p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p>\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sup><sup>[133]</sup></sup></a>&nbsp; Cevad Amul&icirc;, &ldquo;Edeb-i Nakd&rdquo;, Y&acirc;dn&acirc;me-i Taber&icirc;, s. 108.</p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p>\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sup><sup>[134]</sup></sup></a>&nbsp; En&rsquo;am suresi: 103.</p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p>\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sup><sup>[135]</sup></sup></a>&nbsp; Bkz: Cevad Amul&icirc;, a.g.e., s. 110-113.</p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p>\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sup><sup>[136]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 263, 266; c. 6, s. 81; c. 16, s. 109 ve c. 29, s. 90.</p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p>\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sup><sup>[137]</sup></sup></a>&nbsp; Bkz: a.g.e., c. 13, s. 101, &ldquo;<span dir=\"RTL\">طُوبَى لَهُمْ وَحُسْنُ مَآبٍ&rdquo; (</span>Ra&rsquo;d suresi: 29) ayetinin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p>\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sup><sup>[138]</sup></sup></a>&nbsp; Bkz: Zeheb&icirc;, el-Tefsir ve&rsquo;l-M&uuml;fessir&ucirc;n, c. 1, s. 204; Ma&rsquo;rifet, et-Tefsir ve&rsquo;l-M&uuml;fessirun f&icirc; Sevbihi&rsquo;l-Kaşib, c. 2, s. 312.</p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p>\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sup><sup>[139]</sup></sup></a>&nbsp; &Ouml;rnek olarak &ldquo;<span dir=\"RTL\">وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ &rdquo; </span>(İsra 97) ayetinin tefsirinde Allah Rasul&uuml;&rsquo;nden (sallallahu aleyhi ve &acirc;lihi) bir rivayet Ehl-i S&uuml;nnet kaynaklarında ge&ccedil;mektedir (Bkz: İbn-i Kesir, Tefsiru&rsquo;l-Kur&rsquo;&acirc;ni&rsquo;l-Azim, c. 3, s. 69) ama Taber&icirc; o rivayeti bu ayetin tefsirinde zikretmemiştir. (Bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 15, s. 112).</p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p>\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sup><sup>[140]</sup></sup></a>&nbsp; Bkz: Taber&icirc;, a.g.e., c. 12, s. 110 ve 138.</p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p>\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sup><sup>[141]</sup></sup></a>&nbsp; Cevad Amul&icirc;, &ldquo;Edeb-i Nakd&rdquo;, Y&acirc;dn&acirc;me-i Taber&icirc;, s. 108.</p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p>\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sup><sup>[142]</sup></sup></a>&nbsp; Bkz: Baba&icirc; ve diğerleri, Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n, s. 215-219. (Terc&uuml;me: Kur&rsquo;&acirc;n Tefsiri Metodolojisi.)</p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p>\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sup><sup>[143]</sup></sup></a>&nbsp; Bkz: a.g.e., c. 28, s. 95.</p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p>\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sup><sup>[144]</sup></sup></a>&nbsp; Bunun &ouml;rneği, Taber&icirc;&rsquo;nin &ldquo;<span dir=\"RTL\">أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى&rdquo; </span>ayetinin zeylinde (C&acirc;miu&rsquo;l-Bey&acirc;n, c. 11, s. 34) zikrettiği Garanik &ouml;yk&uuml;s&uuml;d&uuml;r.</p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p>\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sup><sup>[145]</sup></sup></a>&nbsp; Ven&uuml;s (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p>\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sup><sup>[146]</sup></sup></a>&nbsp; Bakara suresi: 114.</p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p>\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sup><sup>[147]</sup></sup></a>&nbsp; Bkz: H&uuml;cceti, &ldquo;Medheli ber Ahval ve Asar-i Taber&icirc;&rdquo;, Yadname-i Taber&icirc;, s. 75-76.</p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p>\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sup><sup>[148]</sup></sup></a>&nbsp; Bu tefsirin bazı b&ouml;l&uuml;mlerinin incelenmesine il&acirc;veten, gayri mutabık delaletlerin dikkate alındığı tahmin edilen Hamd suresi 2. ayetin (<span dir=\"RTL\">الْحَمْدُ للّٰهِ رَبِّ الْعَالَمِينَ) </span>ve Bakara suresi 186, 233, 236. ayetlerinin tefsirine de bakılmalıdır.</p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p>\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sup><sup>[149]</sup></sup></a>&nbsp; Ahk&acirc;f suresi: 15.</p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p>\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sup><sup>[150]</sup></sup></a>&nbsp; Ahk&acirc;f suresi 15. ayetin zeylinde Ebu Ubeyde&rsquo;den ş&ouml;yle rivayet edilmiştir: &ldquo;<span dir=\"RTL\">رفع الی عثمان امرأة ولدت لستة اشهر فقال انّها رفعت لا اراها الا قد جائت بشرّ او نحو هذا ولدت لستة اشهر. فقال ابن عباس اذا اتمت الرضاع کان الحمل لستة اشهر قال و تلا ابن عباس وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا فاذا اتمت الرضاع کان الحمل لستة اشهر فخلّی عثمان سبیلها&rdquo; </span>(Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 2, s. 302).</p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p>\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sup><sup>[151]</sup></sup></a>&nbsp; Bakara suresi: 233.</p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p>\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sup><sup>[152]</sup></sup></a>&nbsp; Bkz: Baba&icirc;, Reveşşin&acirc;s&icirc;-yi Tefsir-i Kur&rsquo;&acirc;n, s. 247-248. (Terc&uuml;me: Kur&rsquo;&acirc;n Tefsiri Metodolojisi.)</p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p>\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sup><sup>[153]</sup></sup></a>&nbsp; &ldquo;... <span dir=\"RTL\">عن عبدالله بن مسعود قال: رسول الله صلی الله علیه و آله انزل القرآن علی سبعة احرف لکل حرف منها ظهر و بطن و لکلّ حرف حد و لکلّ حد مطلع&rdquo; </span>(Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 1, s. 9).</p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p>\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sup><sup>[154]</sup></sup></a>&nbsp; a.g.e., s. 25.</p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p>\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sup><sup>[155]</sup></sup></a>&nbsp; &Ouml;rnek i&ccedil;in bkz: Taber&icirc;, C&acirc;miu&rsquo;l-Bey&acirc;n, c. 30, s. 217.</p>\n	</div>\n</div>','Taberî’nin Tefsiri ve Tefsir Metodu','','publish','closed','open','','taberinin-tefsiri-ve-tefsir-metodu','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3011',0,'post','',0),(3012,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>Soru 1:</strong> Kızım m&uuml;kellef olmuştur. Fakat; b&uuml;nyesi zayıf olduğundan Ramazan ayının orucunu tutamıyor. Gelecek Ramazan ayına kadar da orucunun kazasını yerine getiremeyecektir; bu durumda ne yapması gerekir?</p>\n\n<p>\n	<strong>Cevap: </strong>Sırf zaaf ve g&uuml;&ccedil;s&uuml;zl&uuml;kten dolayı oru&ccedil; ve kazasından aciz olması orucun kazasının ondan kalkmasına sebep olmaz; tutmadığı Ramazan oru&ccedil;larının kazasını yerine getirmesi farzdır.</p>\n\n<p>\n	<strong>Soru 2: </strong>Yeni bul&ucirc;ğ &ccedil;ağına erdikleri i&ccedil;in oru&ccedil; tutmaları zor olan kızların h&uuml;km&uuml; nedir? Acaba kızların bul&ucirc;ğ yaşı, dokuz yaşını doldurmaları mıdır?</p>\n\n<p>\n	<strong>Cevap:</strong> Kızlar i&ccedil;in şer&#39;&icirc; erginlik yaşı, meşhur kavle g&ouml;re kameri yıl hesabıyla dokuz yaşını doldurmalarıdır. Dokuz yaşını doldurduktan sonra onlara oru&ccedil; farz olur; sırf bazı mazeretlerden dolayı oru&ccedil; tutmayı terk etmeleri caiz değildir. Fakat; g&uuml;n esnasında oru&ccedil; zararlı olursa veya oru&ccedil; tutmaları ağır bir meşakkat ve g&uuml;&ccedil;l&uuml;ğe sebep olursa, bu durumda oru&ccedil;larını yemeleri caiz olur.</p>\n\n<p>\n	<strong>Soru 3:</strong> Ben kesin olarak ne zaman m&uuml;kellefiyet &ccedil;ağına erdiğimi bilmiyorum. Sizden ricam, oru&ccedil; ve namazımın kazasının ne zamandan itibaren bana farz olduğunu a&ccedil;ıklamanızdır. O d&ouml;nemde meselenin h&uuml;km&uuml;n&uuml; bilmediğim dikkate alınarak; acaba, yediğim oru&ccedil;ların kaffareti de farz olur mu, yoksa sadece kazalarını yerine getirmem yeterli midir?</p>\n\n<p>\n	<strong>Cevap:</strong> Size farz olan, sadece kesin m&uuml;kellefiyet &ccedil;ağına erdikten sonra, kaza olduğunu kesin bildiğiniz oru&ccedil; ve namazlarınızın kazasıdır. Elbette m&uuml;kellefiyet &ccedil;ağına erdiğinizi kesin olarak bildikten sonra, bilerek yediğiniz oru&ccedil;ların kazası dışında &uuml;zerinize keffaret de farz olur.</p>\n\n<p>\n	<strong>Soru 4:</strong> Kızım dokuz yaşında olduğu i&ccedil;in oru&ccedil; &uuml;zerine farzdır. Ancak; oru&ccedil; tutması &ccedil;ok meşakkatli olduğu i&ccedil;in yemiştir. Bu durumda orucun kazası ona farz mıdır?</p>\n\n<p>\n	<strong>Cevap:</strong> Ramazan ayında yediği orucu kaza etmesi farzdır.</p>\n\n<p>\n	<strong>Soru 5:</strong> İnsan &ouml;nemli bir mazereti g&ouml;z &ouml;n&uuml;nde bulundurup orucun kendisine farz olmadığına dair y&uuml;zde ellinin &uuml;zerinde bir ihtimale dayanarak oru&ccedil; tutmaz da daha sonra orucun kendisine farz olduğunun farkına varırsa, kaza ve keffaret hususunda vazifesi nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Sırf orucun kendisine farz olmadığı ihtimaliyle Ramazan ayının orucunu yemiş olursa, bu durumda; kaza dışında keffaret de farz olur. Eğer kendisine bir zarar ulaşmasından korkarak orucunu yemişse ve korkusu insanların nezdinde makbul olan ge&ccedil;erli bir sebebe dayanırsa, keffaret farz olmaz, ama kazasını tutması farzdır.</p>\n\n<p>\n	<strong>Soru 6: </strong>G&ouml;rev b&ouml;lgesinde sefer&icirc; olmasından dolayı ge&ccedil;en Ramazan ayının orucunu tutmayan bir asker bu yıl yine g&ouml;rev b&ouml;lgesinde olduğu i&ccedil;in b&uuml;y&uuml;k bir ihtimalle orucunu tutamayacaktır. Askerliğini tamamladıktan sonra, bu iki yılın orucunu kaza etmek istediğinde &uuml;zerine keffaret de farz olur mu?</p>\n\n<p>\n	<strong>Cevap:</strong> Ramazan ayının orucu, seferde olması mazeretiyle kaza olur ve bu mazeret sonraki Ramazan ayına kadar devam ederse, bu durumda sadece oru&ccedil;ları kaza etmesi farzdır; keffaret vermesi farz değildir.</p>\n\n<p>\n	<strong>Soru 7:</strong> Oru&ccedil;lu kimse c&uuml;n&uuml;p olur ve &ouml;ğleden &ouml;nce de bunun farkına varmaz; farkına varınca irtimas&icirc; gus&uuml;l ederse,* orucu batıl olur mu? Guslettikten sonra bunu fark ederse orucun kazası farz olur mu?</p>\n\n<p>\n	<strong>Cevap: </strong>İrtimas&icirc; gus&uuml;l alması unutkanlık ve gaflet y&uuml;z&uuml;nden olursa gus&uuml;l ve orucu sahihtir; orucun kazası farz değildir.</p>\n\n<p>\n	<strong>Soru 8: </strong>&Ouml;ğleden &ouml;nce ikamet edeceği yere ulaşmak niyetiyle hareket eden sefer&icirc; bir şahıs yolda karşılaştığı bir olay y&uuml;z&uuml;nden o vakitte ikamet edeceği yere ulaşamazsa, orucu sakıncalı mıdır? Acaba b&ouml;yle birisine o g&uuml;n&uuml;n orucunun keffareti de farz mıdır, yoksa sadece kaza etmesi yeterli midir?</p>\n\n<p>\n	<strong>Cevap:</strong> Seferde tuttuğu oru&ccedil; sahih değildir, ikamet edeceği yere ulaşamadığı i&ccedil;in o g&uuml;n&uuml;n orucunu kaza etmesi farzdır. Bu durumda keffaret farz olmaz.</p>\n\n<p>\n	<strong>Soru 9:</strong> Ramazan ayında u&ccedil;ak iki bu&ccedil;uk-&uuml;&ccedil; saat s&uuml;recek uzak bir noktaya gitmek i&ccedil;in y&uuml;ksek bir noktadan u&ccedil;uş yapmak ister, hostes ve pilot kendi dengelerini iyi korumak i&ccedil;in, her yirmi dakikada bir su i&ccedil;meye ihtiya&ccedil; duyarlarsa, bu durumda kaza dışında keffaret de farz olur mu?</p>\n\n<p>\n	<strong>Cevap:</strong> Oru&ccedil; zararlı olursa, yemeleri caizdir. O g&uuml;n&uuml;n orucunu da kaza etmelidirler. Bu durumda keffaret farz olmaz.</p>\n\n<p>\n	<strong>Soru 10:</strong> Ramazan ayında akşam ezanına iki saat veya daha az bir s&uuml;re kala, hayız olan kadının orucu batıl olur mu?</p>\n\n<p>\n	<strong>Cevap:</strong> Evet, orucu batıl olur.</p>\n\n<p>\n	<strong>Soru 11:</strong> Bedeni ıslanmayacak şekilde &ouml;zel dalgı&ccedil; elbisesi ve benzeriyle suya dalan kimsenin orucunun h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Elbise başına yapışmış olursa, orucunun sahih olması sakıncalıdır; ihtiyaten farz olarak orucunu kaza etmelidir.</p>\n\n<p>\n	<strong>Soru 12:</strong> Ramazan ayında orucunu yiyerek, a&ccedil; kalma zahmetinden kurtulmak i&ccedil;in kasıtlı olarak yolculuk yapmak caiz midir? (&Ccedil;&uuml;nk&uuml; yolculuk yapınca sefer&icirc; olur ve dolayısıyla orucunu yemesi farz olur.)</p>\n\n<p>\n	<strong>Cevap:</strong> Bu yolculuğun sakıncası yoktur. Yolculuğu, orucun zorluğundan kurtulmak i&ccedil;in olsa bile orucu yemesi farzdır.</p>\n\n<p>\n	<strong>Soru 13:</strong> &Uuml;zerinde farz oru&ccedil; olan kimse bu oru&ccedil;larını tutmak ister, ancak; bir olay nedeniyle farz oru&ccedil; tutamazsa, s&uuml;nnet oruca niyet etmesi sahih midir? Mesela; s&uuml;nnet oru&ccedil; tutulması uygun olan bir g&uuml;nde g&uuml;neş doğduktan sonra yolculuğa &ccedil;ıkıp &ouml;ğleden sonra hi&ccedil;bir şey yemeden ve i&ccedil;meden d&ouml;nerse, niyet vaktinin ge&ccedil;mesi y&uuml;z&uuml;nden farz oruca niyet edemeyen b&ouml;yle bir kimse, s&uuml;nnet oruca niyet edebilir mi?</p>\n\n<p>\n	<strong>Cevap: </strong>&Uuml;zerine Ramazan ayının orucunun kazası farz olursa, farz oruca niyet etmenin zamanı ge&ccedil;se bile, m&uuml;stehap oruca niyet etmesi sahih değildir.</p>\n\n<p>\n	<strong>Soru 14:</strong> Ben sigara i&ccedil;meğe alışkınım. M&uuml;barek Ramazan ayında elimde olmadan (sigara i&ccedil;mediğim i&ccedil;in) sinirleniyorum. Bu h&acirc;lim ailemi huzursuz ediyor, ben de şahsen bu durumdan rahatsız oluyorum; bu durumda vazifem nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Ramazan ayının orucu &uuml;zerinize farzdır; oru&ccedil;luyken sigara i&ccedil;meniz veya hi&ccedil;bir haklı sebep yokken diğerlerine sert davranmanız caiz değildir. Sigarayı bırakmanın sinirlenmeyle de bir alakası yoktur.</p>\n\n<p>\n	__________________________________________________</p>\n\n<p>\n	* - İrtimas&icirc; gus&uuml;l, v&uuml;cudu temizledikten sonra gus&uuml;l niyetiyle suya dalmakla yapılan gusle denir.</p>','Oruç Hükümleri','','publish','closed','open','','oruc-hukumleri','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3012',0,'post','',0),(3013,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>1-</strong> Bildiğiniz gibi ayın sonunda (veya başında) hil&acirc;lin durumuyla ilgili &uuml;&ccedil; olasılık vardır:</p>\n\n<p>\n	a) Hil&acirc;lin batışı g&uuml;neşin batışından &ouml;nce olur.</p>\n\n<p>\n	b) Hil&acirc;lin batışı g&uuml;neşin batışıyla aynı zamanda olur.</p>\n\n<p>\n	c) Hil&acirc;lin batışı g&uuml;neşin batışından sonra olur.</p>\n\n<p>\n	Buna g&ouml;re şu soruları aydınlatmanızı rica ediyoruz:</p>\n\n<p>\n	Birincisi: Fıkh&icirc; a&ccedil;ıdan yukarıdaki &uuml;&ccedil; durumdan hangisi ayın ilk g&uuml;n&uuml; sayılır?</p>\n\n<p>\n	İkincisi: Bu &uuml;&ccedil; durumun hassas cihazlarla d&uuml;nyanın en uzak noktaları i&ccedil;in hesaplandığını varsayarsak, bu hesaplardan ayın ilk g&uuml;n&uuml;n&uuml; &ouml;nceden tespit etmek i&ccedil;in istifade edebilir miyiz, yoksa g&ouml;zle g&ouml;rmek mi şarttır?</p>\n\n<p>\n	<strong>C: </strong>Ayın ilk g&uuml;n&uuml;n&uuml;n tespitinde &ouml;l&ccedil;&uuml;, g&uuml;neşin batışından sonra batan veya g&uuml;neşin batışından &ouml;nce normal yolla g&ouml;r&uuml;lebilen hil&acirc;ldir.</p>\n\n<p>\n	<strong>2-</strong> Herhangi bir şehirde şevval ayının hil&acirc;li g&ouml;r&uuml;lmediği h&acirc;lde, radyo ve televizyondan şevval ayının girdiğinin il&acirc;n edilmesi yeterli midir, yoksa bunu araştırmak mı gerekir?</p>\n\n<p>\n	<strong>C:</strong> Hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml;ne veya veliyy-i fakih tarafından bayram olduğuna dair h&uuml;k&uuml;m verildiğine g&uuml;ven verirse, yeterlidir ve araştırmaya gerek yoktur.</p>\n\n<p>\n	<strong>3- </strong>Havanın bulutlu oluşu veya başka sebeplerden dolayı ayın ilk g&uuml;n&uuml;n&uuml;n hil&acirc;lini g&ouml;rmek m&uuml;mk&uuml;n olmaz, b&ouml;ylece ramazan ayının ilk g&uuml;n&uuml; veya m&uuml;barek Ramazan Bayramı tespit edilemezse, şaban veya ramazan ayı otuz g&uuml;n olarak tamamlanmadan Japonya&quot;da olan bizlerin İran&quot;ın ufkuna uyarak amel etmemiz caiz midir, yoksa takvime mi g&uuml;venmemiz gerekir? H&uuml;km&uuml;m&uuml;z&uuml; a&ccedil;ıklar mısınız?</p>\n\n<p>\n	<strong>C: </strong>Ufukları bir olan komşu şehirlerde bile ne hil&acirc;li g&ouml;rme yoluyla, ne iki adil şahidin tanıklık etmesi yoluyla ve ne de şer&quot;&icirc; h&acirc;kimin h&uuml;k&uuml;m vermesi yoluyla ayın ilk g&uuml;n&uuml; tespit edilmezse, ayın ilk g&uuml;n&uuml; olduğundan emin olmak i&ccedil;in ihtiyat etmek gerekir. Japonya&quot;nın batısında yer alan İran&quot;da hil&acirc;lin g&ouml;r&uuml;lmesi, Japonya&quot;da yaşayanlar i&ccedil;in ge&ccedil;erli değildir.</p>\n\n<p>\n	<strong>4-</strong> Hil&acirc;lin g&ouml;r&uuml;lmesi hususunda ufukların bir olması şart mıdır?</p>\n\n<p>\n	<strong>C</strong>: Ufukları bir olan veya yakın olan beldelerde veya doğuda yer alan beldelerde hil&acirc;lin g&ouml;r&uuml;lmesi yeterlidir.</p>\n\n<p>\n	<strong>5</strong>- Ufukların bir olmasından maksat nedir?</p>\n\n<p>\n	<strong>C:</strong> Maksat, aynı meridyen &ccedil;izgisinde yer alan şehirlerdir; aynı meridyende yer alan iki şehre, o iki şehrin ufukları birdir, denir.</p>\n\n<p>\n	<strong>6- </strong>Ayın 29&quot;unda Tahran ve Horasan&quot;da Ramazan Bayramı olursa, Tahran ve Horasan&quot;la ufukları bir olmayan mesela Buşehr&quot;de yaşayanların da bayram etmeleri caiz midir?</p>\n\n<p>\n	<strong>C:</strong> İki şehrin ufku arasındaki fark, birinde hil&acirc;l g&ouml;r&uuml;ld&uuml;ğ&uuml;nde &ouml;tekisinde g&ouml;r&uuml;lmeyecek kadar fazla olursa, batıda olan şehirlerde hil&acirc;lin g&ouml;r&uuml;lmesi, g&uuml;neşin batıda olan şehirlere oranla daha &ouml;nce battığı doğudaki şehirlerin ahalisi i&ccedil;in yeterli değildir; ama aksi olursa, yeterlidir.</p>\n\n<p>\n	<strong>7-</strong> Bir şehrin &acirc;limleri arasında hil&acirc;lin sabit olup olmadığı konusunda ihtil&acirc;f olur ve m&uuml;kellef onların hepsini adil olarak tanır ve her birinin araştırmasında hassas olduğundan emin olursa, bu durumda m&uuml;kellefin vazifesi nedir?</p>\n\n<p>\n	<strong>C:</strong> Eğer aralarındaki ihtil&acirc;f ret ve ispatta olursa, yani bazıları hil&acirc;lin g&ouml;r&uuml;nd&uuml;ğ&uuml;n&uuml;n ve bazıları ise g&ouml;r&uuml;nmediğinin sabit olduğunu iddia ederlerse, bu; iki şahadetin &ccedil;elişmesi h&uuml;km&uuml;ne girer. Bu durumda, m&uuml;kellef her iki g&ouml;r&uuml;ş&uuml; bırakıp, (amel&icirc;) ilkenin (istishabın) gerektirdiğine g&ouml;re amel etmelidir. Ancak eğer aralarındaki ihtil&acirc;f hil&acirc;lin g&ouml;r&uuml;l&uuml;p g&ouml;r&uuml;lmediğinde olursa, yani bazıları hil&acirc;li g&ouml;rd&uuml;klerini iddia eder ve bazıları ise hil&acirc;li g&ouml;rmediklerini s&ouml;ylerlerse, en az iki adil olmaları h&acirc;linde, hil&acirc;li g&ouml;rd&uuml;klerini iddia edenlerin s&ouml;zleri m&uuml;kellef i&ccedil;in şer&quot;&icirc; h&uuml;ccettir ve ona uyması gerekir. Aynı şekilde şer&quot;&icirc; h&acirc;kim hil&acirc;lin sabit olduğuna h&uuml;kmederse, b&uuml;t&uuml;n m&uuml;kellefler i&ccedil;in h&uuml;km&uuml; şer&quot;&icirc; h&uuml;ccettir ve ona uymaları gerekir.</p>\n\n<p>\n	<strong>8-</strong> Bir adam hil&acirc;li g&ouml;r&uuml;r ve h&acirc;kimin bulunduğu şehirde herhangi bir sebepten dolayı hil&acirc;li g&ouml;rmesinin m&uuml;mk&uuml;n olmadığını bilirse, hil&acirc;li g&ouml;rd&uuml;ğ&uuml;n&uuml; h&acirc;kime bildirmekle y&uuml;k&uuml;ml&uuml; m&uuml;d&uuml;r?</p>\n\n<p>\n	<strong>C: </strong>Bildirmesi farz değildir. Ancak bildirmediği takdirde şer&quot;&icirc; a&ccedil;ıdan k&ouml;t&uuml; bir sonu&ccedil; (mefsede) ortaya &ccedil;ıkacaksa, bildirmelidir.</p>\n\n<p>\n	<strong>9-</strong> Bildiğiniz gibi b&uuml;y&uuml;k fakihlerin &ccedil;oğu ilmih&acirc;llerinde şevval ayının ilk g&uuml;n&uuml;n&uuml;n sabit olmasını beş yolla sınırlandırmış, ama şer&quot;&icirc; h&acirc;kimin yanında sabit oluşunu o yollardan biri olarak saymamışlardır. Bu durumda, sırf şevval ayının ilk g&uuml;n&uuml;n&uuml;n bazı taklit mercilerinin yanında sabit oluşuyla m&uuml;minlerin &ccedil;oğu nasıl bayram edebilirler? Bu yolla hil&acirc;lin sabit oluşuna g&uuml;venmeyen bir kimsenin vazifesi nedir?</p>\n\n<p>\n	<strong>C: </strong>Şer&quot;&icirc; h&acirc;kim, hil&acirc;lin sabit olduğuna h&uuml;kmetmedik&ccedil;e, sırf onun yanında sabit olması başkalarının kendisine uyması i&ccedil;in yeterli değildir. Ancak bununla hil&acirc;lin sabit olduğuna dair bir kimsede g&uuml;ven hasıl olursa, yeterlidir.</p>\n\n<p>\n	<strong>10- </strong>M&uuml;sl&uuml;manların veliyy-i emri, &ouml;rneğin yarının Ramazan Bayramı olduğuna h&uuml;kmederse ve radyo-televizyon falan fil&acirc;n şehirlerde hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml;n&uuml; bildirirse, bayram b&uuml;t&uuml;n beldeler i&ccedil;in mi sabit olur, yoksa sadece o şehirlerde ve o şehirlerle ufukları bir olan şehirlerde mi sabit olur?</p>\n\n<p>\n	<strong>C: </strong>H&acirc;kimin h&uuml;km&uuml; b&uuml;t&uuml;n beldeleri kapsarsa, h&uuml;km&uuml; t&uuml;m beldelerin şehirlerinde ge&ccedil;erlidir.</p>\n\n<p>\n	<strong>11-</strong> Hil&acirc;lin k&uuml;&ccedil;&uuml;k, ince ve ayın ilk gecesinin hil&acirc;linin &ouml;zelliklerinde olması, &ouml;nceki gecenin ayın ilk gecesi olmadığına ve &ouml;nceki ayın otuzuncu gecesi olduğuna delil olabilir mi? Yine bir kişi yanında Ramazan Bayramı sabit olur, sonra bu yolla &ouml;nceki g&uuml;n&uuml;n bayram olmadığını anlarsa, ramazan ayının otuzuncu g&uuml;n&uuml;n&uuml;n kazasını ifa etmesi farz olur mu?</p>\n\n<p>\n	<strong>C:</strong> Sırf hil&acirc;lin k&uuml;&ccedil;&uuml;k ve al&ccedil;akta olması veya b&uuml;y&uuml;k ve y&uuml;ksekte olması, ince veya kalın olması, ayın birinci veya ikinci gecesinin hil&acirc;li oluşuna şer&quot;&icirc; bir delil değildir. Ancak m&uuml;kellef i&ccedil;in bundan bu hususta kesin bir kanaat h&acirc;sıl olursa, kanaatine g&ouml;re amel etmesi gerekir.</p>\n\n<p>\n	<strong>12-</strong> Ayın dolunay h&acirc;linde olduğu geceye (ayın on d&ouml;rd&uuml;nc&uuml; gecesine) istinaden ayın ilk g&uuml;n&uuml;n&uuml; hesaplayarak, &ouml;rneğin ş&uuml;pheli g&uuml;n&uuml;n ramazan ayının otuzuncu g&uuml;n&uuml; olduğuna h&uuml;kmedip, bir delil &uuml;zere o g&uuml;n oru&ccedil; tutmayan kimsenin ramazan ayının otuzuncu g&uuml;n&uuml;n&uuml;n kazasını tutması gerektiği ve ramazan ayının b&acirc;ki olduğunu istishap ederek oru&ccedil; tutan kimsenin de m&uuml;kellefiyetinin kalmadığı sonucuna varmak caiz midir?</p>\n\n<p>\n	<strong>C:</strong> S&ouml;z konusu durumlar, zikredilen hususlar i&ccedil;in şer&quot;&icirc; bir delil değildir. Ancak m&uuml;kellefte kesin bir kanaat oluşturursa, kanaatine g&ouml;re amel etmesi gerekir.</p>\n\n<p>\n	<strong>13-</strong> Kamer&icirc; ayların ilk gecelerinde ayı g&ouml;rmeye &ccedil;ıkmak farz-ı kif&acirc;ye midir, yoksa farz-ı ihtiyat mıdır?</p>\n\n<p>\n	<strong>C: </strong>Ayı g&ouml;rmeye &ccedil;ıkmak kendiliğinde şer&quot;&icirc; bir farz değildir.</p>\n\n<p>\n	<strong>14-</strong> Şaban ayı otuzla bitmese bile m&uuml;barek ramazan ayının ilk ve son g&uuml;n&uuml; hil&acirc;li g&ouml;rmekle mi tespit edilir, takvimle mi?</p>\n\n<p>\n	<strong>C:</strong> Ramazan ayının ilk g&uuml;n&uuml; şu yollarla tespit edilir:</p>\n\n<p>\n	a) M&uuml;kellefin şahsen hil&acirc;li g&ouml;rmesiyle.</p>\n\n<p>\n	b) İki adil kişinin şahadetiyle.</p>\n\n<p>\n	c) Halk arasında kesin kanaat getirecek derecede yaygınlaşmasıyla.</p>\n\n<p>\n	d) Şaban ayından otuz g&uuml;n ge&ccedil;mesiyle.</p>\n\n<p>\n	e) Şer&quot;&icirc; h&acirc;kimin h&uuml;km&uuml;yle.</p>\n\n<p>\n	<strong>15-</strong> Herhangi bir &uuml;lkenin hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml;ne dair ettiği il&acirc;na uymanın caiz olduğu ve bu il&acirc;nın hil&acirc;lin diğer beldelerde sabit olduğuna ilişkin ilm&icirc; bir &ouml;l&ccedil;&uuml; niteliğini taşıdığı durumlarda, bu &uuml;lkenin İsl&acirc;m&icirc; bir y&ouml;netime sahip olması şart mıdır? Yoksa zalim ve fasık bir y&ouml;netimi olsa bile buna uyulabilir mi?</p>\n\n<p>\n	<strong>C: </strong>Bu hususta &ouml;l&ccedil;&uuml;, (ufukların yakınlığı a&ccedil;ısından) m&uuml;kellefe g&ouml;re yeterli olan bir b&ouml;lgede hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml;ne dair g&uuml;ven h&acirc;sıl olmasıdır.</p>\n\n<p>\n	<strong>16-</strong> Eğer hil&acirc;l bir şehirde sabit olursa, &ouml;zellikle m&uuml;barek ramazan ayının hil&acirc;li konusunda, b&uuml;t&uuml;n şehirleri kapsar mı?</p>\n\n<p>\n	<strong>C:</strong> Hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml; şehre yakın olan şehirleri veya g&uuml;neşin kendisinden daha ge&ccedil; battığı şehirleri kapsar.</p>\n\n<p>\n	<strong>17- </strong>Eğer &ouml;ğleden &ouml;nce hil&acirc;l g&ouml;r&uuml;l&uuml;rse, hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n sonraki aya mı ait olur?</p>\n\n<p>\n	<strong>C: </strong>&Ouml;ğleden &ouml;nce olsa bile sırf hil&acirc;lin g&uuml;nd&uuml;z g&ouml;r&uuml;lmesi, o g&uuml;n&uuml;n sonraki aya ait olduğuna dair şer&quot;&icirc; bir h&uuml;ccet teşkil etmez. Ancak eğer bu durum hil&acirc;lin g&ouml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n&uuml;n sonraki aya ait olduğuna dair kesin bir kanaat oluşturursa, o g&uuml;ne sonraki ayın h&uuml;k&uuml;mleri uygulanır.</p>\n\n<p>\n	<strong>18-</strong> Acaba hil&acirc;lin &ccedil;ember şeklinde oluşu, iki gecelik olduğunu g&ouml;sterir mi?</p>\n\n<p>\n	<strong>C:</strong> Hil&acirc;lin &ccedil;ember şeklinde oluşu, iki gecelik olduğuna şer&quot;&icirc; bir h&uuml;ccet teşkil etmez.</p>\n\n<p>\n	<strong>19-</strong> M&uuml;barek ramazan ayının girdiğine dair bilgi edinemeyen mahpus ve esirin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C: </strong>Eğer ramazan ayının girdiğine dair zan edinebilirlerse, zanlarına uymaları gerekir; aksi durumda tuttukları orucun ramazan ayından &ouml;nce ger&ccedil;ekleşmiş olmadığından, aksine ya ramazan ayında veya ramazan ayı bittikten sonra ger&ccedil;ekleşmiş olduğundan emin oluncaya kadar orucu geciktirebilirler.</p>\n\n<p>\n	<strong>20-</strong> Hil&acirc;lin kayboluşu g&uuml;nbatımındaki kızıllıktan sonraya sarkarsa, bu durum, hil&acirc;lin iki gecelik olduğunu g&ouml;sterir mi?</p>\n\n<p>\n	<strong>C:</strong> Hil&acirc;lin g&uuml;nbatımındaki kızıllıktan sonra kayboluşu, iki gecelik olduğunu g&ouml;stermez.</p>\n\n<p>\n	<strong>21-</strong> M&uuml;kellef oru&ccedil; tutmaz, sonra şer&quot;an muteber olan yollardan biriyle hil&acirc;lin sabit olduğu ortaya &ccedil;ıkarsa, g&uuml;n&uuml;n geri kalan b&ouml;l&uuml;m&uuml;nde orucu bozan şeylerden sakınması gerekir mi?</p>\n\n<p>\n	<strong>C:</strong> Saygı i&ccedil;in g&uuml;n&uuml;n geri kalan b&ouml;l&uuml;m&uuml;nde orucu bozan şeylerden sakınması gerekir.</p>\n\n<p>\n	&nbsp;</p>','Hilali Görme Hükümleri','','publish','closed','open','','hilali-gorme-hukumleri','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3013',0,'post','',0),(3014,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>S</strong>.<strong>844:</strong> Belli bir g&uuml;nde oru&ccedil; tutmayı nezreden kadın oru&ccedil; halinde hayız olursa h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Hayız olursa, orucu batıl olur ve temizlendikten sonra kazası farzdır.</p>\n\n<p>\n	<strong>S.845:</strong> Deyyer limanında oturan bir kimse, Ramazan ayının birinden yirmiyedisine kadar oru&ccedil;lu olur ve yirmisekizinci g&uuml;n&uuml;n sabahı Dubaya yolculuk eder, ayın yirmidokuzunda oraya ulaşırsa ve o g&uuml;n orada Ramazan bayramı olduğu ilan edilirse vatanına d&ouml;nd&uuml;ğ&uuml;nde tutmadığı oru&ccedil;ların kazası farz mıdır? Eğer bir g&uuml;n&uuml; kaza ederse Ramazan ayında yirmisekiz g&uuml;n oru&ccedil; tutmuş olur ve eğer iki g&uuml;n&uuml; kaza etmek isterse 29&quot;uncu g&uuml;nde bulunduğu yerde Ramazan bayramı ilan edilmiş olmasıyla &ccedil;elişir. Bu şahsın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Yirmidokuzuncu g&uuml;nde o yerde bayram ilan edilmesi şer&quot;an sahih olan bir yolla olursa o g&uuml;n&uuml;n kazası farz değildir. Ancak; yirmidokuzuncu g&uuml;nde bayram ilan edilmesinden Ramazan ayının ilk g&uuml;n&uuml;nde orucu yerine getirmediği anlaşılır ve bu y&uuml;zden yerine getirmediğini kesin bildiği orucun kazasını tutması farzdır.</p>\n\n<p>\n	<strong>S.846</strong>: Akşam &uuml;zeri bir şehirde iftar eden ve sonra hen&uuml;z g&uuml;neşin batmadığı başka bir şehre yolculuk yapan bir kimsenin o g&uuml;nk&uuml; orucunun h&uuml;km&uuml; nedir? G&uuml;neş batmadan &ouml;nce orada yemek yiyebilir mi?</p>\n\n<p>\n	<strong>C:</strong> Orucu sahihtir ve daha &ouml;nce akşam olduktan sonra şehrinde iftar etmişse, ikinci şehirde g&uuml;neş batmadan &ouml;nce yemek yiyebilir.</p>\n\n<p>\n	<strong>S.847:</strong> Bir şehid, arkadaşlarından birine kendisi i&ccedil;in ihtiyaten bir miktar oru&ccedil; kaza edilmesini vasiyyet eder ve şehidin varisleri ise bu gibi hususlara &ouml;nem vermedikleri i&ccedil;in bu işi onlara bırakmak m&uuml;mk&uuml;n olmazsa, arkadaşına da bu iş &ccedil;etin olursa, bu sorunu halletmenin başka bir yolu var mı?</p>\n\n<p>\n	<strong>C:</strong> Arkadaşı ona kendisinin oru&ccedil; tutmasını vasiyet ederse bu durumda şehidin varislerinin bu hususta bir vazifesi yoktur; şehitten taraf nayip olarak oru&ccedil; tutmak arkadaşına zor olursa, oru&ccedil; onun da &uuml;zerinden kalkar.</p>\n\n<p>\n	<strong>S.848:</strong> Ben &ccedil;ok ş&uuml;phe eden bir kimseyim veya başka bir tabirle s&ouml;yleyecek olursam &ccedil;ok vesvese etmekteyim; dini meselelerde, &ouml;zellikle f&uuml;ru-u din ile ilgili konularda &ccedil;ok ş&uuml;phe etmekteyim. Ş&uuml;phelerimden birisi şudur: Ben ge&ccedil;en Ramazan ayında ağzıma yoğun tozun girdiğinde ve onu yutup yutmadığımda ş&uuml;phe ettim veya ağzıma aldığım suyu dışarı &ccedil;ıkarıp &ccedil;ıkarmadığımda da ş&uuml;phe ettim; acaba orucum sahih midir?</p>\n\n<p>\n	<strong>C: </strong>Sorudaki takdirde, orucunuz sahihtir ve bu gibi ş&uuml;phelere itina edilmez.</p>\n\n<p>\n	<strong>S.849:</strong> Hz. Fatıma&quot;dan (s.a) nakledilen Kisa hadis-i şerifesi muteber hadis midir? Acaba; oru&ccedil;lu iken bu hadis Hz. Fatıma&quot;ya (s.a) nispet verilebilir mi?</p>\n\n<p>\n	<strong>C:</strong> Nispet verme o konudaki kitaplardan nakletme yoluyla olursa sakıncası yoktur.</p>\n\n<p>\n	<strong>S.850:</strong> Bazı alimlerden ve diğerlerinden, m&uuml;stehap oru&ccedil; tutan kimse oru&ccedil;luyken yemeğe davet edilirse o yemekten yiyebileceğini, bunun orucunu batıl etmediğini ve sevabını aldığını duymaktayız. Bu hususta g&ouml;r&uuml;ş&uuml;n&uuml;z&uuml; a&ccedil;ıklar mısınız?</p>\n\n<p>\n	<strong>C:</strong> M&uuml;stehap oru&ccedil;luyken m&uuml;&rsquo;min bir kimsenin yemeğe davetini kabul etmek şer&quot;an iyi bir iştir ve m&uuml;&rsquo;min kardeşinin davetiyle yemek yemesi orucu batıl ediyorsa da, ancak; insan orucun&nbsp; sevap ve m&uuml;kafatından mahrum olmaz.</p>\n\n<p>\n	<strong>S.851:</strong> Ramazan ayında, birinci g&uuml;n&uuml;n duası, ikinci g&uuml;n&uuml;n duası şeklinde her g&uuml;n i&ccedil;in &ouml;zel dualar nakledilmiştir; bu duaların sıhhatinde ş&uuml;phe edilirse, onları okumanın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Herhaluk&acirc;rda, o dualar nakledilmiştir ve şer&rsquo;an beğenilen bir iş sayılacağı &uuml;midiyle okumanın sakıncası yoktur.</p>\n\n<p>\n	<strong>S.852:</strong> Oru&ccedil; tutmak isteyen kimse sahur i&ccedil;in uyanamaz ve bu y&uuml;zden oru&ccedil; tutamazsa; oru&ccedil; tutmayışının g&uuml;nahı kendi &uuml;zerine midir, yoksa onu uyandırmayan kimsenin &uuml;zerine mi? Ve eğer sahurda yemek yemeksizin oru&ccedil; tutarsa orucu sahih midir?</p>\n\n<p>\n	<strong>C:</strong> Sahurda bir şey yememek sebebiyle bile olsa oru&ccedil; tutmaktan aciz olduğu i&ccedil;in orucu yemek ma&quot;siyet ve g&uuml;nah değildir ve bu hususta diğerlerinin &uuml;zerine bir şey yoktur. Sahurda yemek yemeksizin oru&ccedil; tutmak da sahihtir.</p>\n\n<p>\n	<strong>S.853:</strong> Mescid-ul Haram&rsquo;da i&rsquo;tikaf g&uuml;nlerinin &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n&uuml;n orucunun h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Yolcu olur ve Mekke-i M&uuml;kerreme&quot;de on g&uuml;n kalmayı niyet ederse veya yolculukta oru&ccedil; tutmayı nezrederse iki g&uuml;n oru&ccedil; tuttuktan sonra &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n orucunu tutarak i&rsquo;tikafını tamamlaması farzdır. Ancak; on g&uuml;n kalmaya niyet etmezse ve yolculukta oru&ccedil; tutmayı da nezretmemişse, yolculukta oru&ccedil; tutması sahih değildir. Oru&ccedil; sahih olmazsa, i&rsquo;tikaf da sahih olmaz.</p>','Oruçla İlgili Bazı Hükümler','','publish','closed','open','','orucla-ilgili-bazi-hukumler','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3014',0,'post','',0),(3015,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>S.829:</strong> Ramazan ayında dini bir g&ouml;rev i&ccedil;in seferde olmam nedeniyle &uuml;zerimde 18 g&uuml;n kaza oru&ccedil; var, vazifem nedir? Acaba &uuml;zerime kaza farz olur mu?</p>\n\n<p>\n	<strong>C: </strong>Seferde olmanız y&uuml;z&uuml;nden tutmadığınız Ramazan ayının oru&ccedil;larını kaza etmeniz farzdır.</p>\n\n<p>\n	<strong>S.830:</strong> Ramazan ayının orucu i&ccedil;in ec&icirc;r olan (bedelle bir &ouml;l&uuml;den taraf oru&ccedil; tutmayı &uuml;zerine alan) kimse &ouml;ğleden sonra orucunu yerse, &uuml;zerine keffaret farz olur mu?</p>\n\n<p>\n	<strong>C:</strong> Keffaret farz değildir.</p>\n\n<p>\n	<strong>S.831:</strong> Ramazan ayında dini bir g&ouml;rev i&ccedil;in seferde olan ve bu y&uuml;zden oru&ccedil; tutamayan kimseler, &uuml;zerinden bir ka&ccedil; yıl ge&ccedil;tikten sonra tutmadıkları oru&ccedil;ları şimdi kaza etmek isterlerse keffaret vermeleri farz mıdır?</p>\n\n<p>\n	<strong>C:</strong> Ramazan ayının kazasını sonraki Ramazan&quot;a kadar geciktirmeleri, oru&ccedil; tutmalarına engel olan mazeretlerinin devam etmesi y&uuml;z&uuml;nden olursa, sadece tutmadıkları orucu kaza etmeleri yeterlidir ve her g&uuml;n i&ccedil;in bir mudd fidye vermeleri gerekmez. Ama; ihtiyaten m&uuml;stehap olarak fidye de vermeleri daha iyidir. Ancak; Ramazan ayının orucunun kazasını sonraki Ramazan&quot;a kadar geciktirmeleri bir mazeret olmaksızın &ouml;nemsemezlik y&uuml;z&uuml;nden olursa, hem kaza etmeleri ve hem de fidye vermeleri farzdır.</p>\n\n<p>\n	<strong>S.832:</strong> Cehaleti y&uuml;z&uuml;nden yaklaşık on yıl namaz kılmayan ve oru&ccedil; tutmayan bir kimse t&ouml;vbe ederek Allah&quot;a d&ouml;ner ve &uuml;zerine farz olduğu halde yerine getirmediği şeyleri yerine getirmeyi azmederse, ancak tutmadığı b&uuml;t&uuml;n oru&ccedil;ların kazasını edemez ve &uuml;zerine gelen keffareti verecek kadar malı da olmazsa sadece istiğfar etmesi yeterli midir?</p>\n\n<p>\n	<strong>C:</strong> Hi&ccedil; bir durumda tutmadığı oru&ccedil;ların kazası &uuml;zerinden kalkmaz. Ancak; keffaret olarak iki ay oru&ccedil; tutamaz ve altmış fakiri de doyuramazsa, m&uuml;mk&uuml;n olduğu kadar fakirlere sadaka vermesi farzdır.</p>\n\n<p>\n	<strong>S.833:</strong> Sonraki Ramazan ayından &ouml;nce tutmadığı oru&ccedil;ları kaza etmesinin farz olduğunu bilmeyerek oru&ccedil; tutmayan kimsenin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Farz olduğunu bilmeyerek kazayı sonraki Ramazan&quot;a kadar geciktirmesinin fidyesi &uuml;zerinden kalkmaz.</p>\n\n<p>\n	<strong>S.834:</strong> 120 g&uuml;n oru&ccedil; tutmayan bir kimse ne yapmalıdır; her g&uuml;n i&ccedil;in altmış g&uuml;n oru&ccedil; tutması mı gerekir? Ve acaba &uuml;zerine keffaret farz olur mu?</p>\n\n<p>\n	<strong>C:</strong> Tutmadığı Ramazan ayının oru&ccedil;larını kaza etmesi farzdır. Eğer, orucu şer&rsquo;&icirc; bir mazereti olmaksızın kasten yemişse, kaza dışında her g&uuml;n i&ccedil;in keffaret vermesi de farzdır. Keffaret ise, altmış g&uuml;n oru&ccedil; tutmak veya altmış fakiri doyurmak ya da her birine bir mudd olmak &uuml;zere altmış fakire taam vermektir.</p>\n\n<p>\n	<strong>S.835:</strong> &Uuml;zerimde farz oru&ccedil; varsa, farz oru&ccedil;larımın kazası olması niyetiyle ve eğer yoksa, mutlak kurbet kastıyla (Allah&rsquo;a yakın olmak niyetiyle) yaklaşık bir ay oru&ccedil; tuttum, bir ay boyunca tuttuğum bu oru&ccedil; &uuml;zerime farz olan kaza oru&ccedil;larımdan sayılır mı?</p>\n\n<p>\n	<strong>C:</strong> İster kaza orucu olsun, ister m&uuml;stehap, emredildiğiniz şeyi yerine getirme niyetiyle oru&ccedil; tutarsanız ve &uuml;zerinizde de kaza oru&ccedil; olursa, o oru&ccedil;larınız kaza oru&ccedil;larınızdan sayılır.</p>\n\n<p>\n	<strong>S.836:</strong> &Uuml;zerine ne kadar kaza orucun farz olduğunu bilmeyen kimse, &uuml;zerinde kaza oru&ccedil; olmadığı inancıyla m&uuml;stehap oru&ccedil; tutarsa, tuttuğu bu oru&ccedil;lar kaza oru&ccedil;larından sayılır mı?</p>\n\n<p>\n	<strong>C:</strong> M&uuml;stehap niyetiyle tuttuğu oru&ccedil;lar &uuml;zerindeki kaza oru&ccedil;larından sayılmazlar.</p>\n\n<p>\n	<strong>S.837:</strong> Şer&rsquo;i h&uuml;km&uuml; bilmeyerek a&ccedil;lık ve susuzluk y&uuml;z&uuml;nden kasıtlı olarak orucu yiyen kimse hakkında g&ouml;r&uuml;ş&uuml;n&uuml;z nedir? Bu kimsenin &uuml;zerine sadece kaza mı farzdır, yoksa keffaret vermesi de mi gerekir?</p>\n\n<p>\n	<strong>C:</strong> Şer&rsquo;i h&uuml;km&uuml; bilmez ve &ouml;ğrenme imkanı varken &ouml;ğrenmezse, kaza dışında ihtiyaten keffaret de vermesi farzdır.</p>\n\n<p>\n	<strong>S.838:</strong> Bul&ucirc;ğa eriştiği ilk yıllarda, zayıf ve g&uuml;&ccedil;s&uuml;z oluşundan oru&ccedil; tutamayan kimse, sadece onların kazasını mı tutmalıdır, yoksa kaza dışında keffaret de mi vermelidir?</p>\n\n<p>\n	<strong>C:</strong> Oru&ccedil; tutması zararlı değilmişse ve orucu kasıtlı olarak yemiş ise, kaza dışında keffaret de vermesi farzdır.</p>\n\n<p>\n	<strong>S.839:</strong> Ka&ccedil; g&uuml;n orucu bozduğunu ve ka&ccedil; g&uuml;n namaz kılmadığını bilmeyen kimsenin vazifesi nedir? Orucu kasıtlı mı, yoksa şer&rsquo;&icirc; bir mazeret y&uuml;z&uuml;nden mi bozduğunu bilmeyen kimsenin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>C:</strong> Yerine getirmediğini kesin olarak bildiği oru&ccedil; ve namazları yerine getirmekle yetinmesi c&acirc;izdir. Kasıtlı olarak orucu bozduğunda ş&uuml;phe ederse keffaret farz olmaz.</p>\n\n<p>\n	<strong>S.840:</strong> Ramazan ayında orucunu tutan bir kimse, yemek i&ccedil;in sahurda uyanmaz, dolayısıyla akşama kadar oru&ccedil; tutamazsa ve g&uuml;nd&uuml;z başına gelen bir olay y&uuml;z&uuml;nden de orucu bozarsa, &uuml;zerine bir keffaret mi, yoksa cem keffaret mi gelir?</p>\n\n<p>\n	<strong>C:</strong> A&ccedil;lık, susuzluk vs. gibi sebeplerle tahamm&uuml;l&uuml; &ccedil;etin olan duruma d&uuml;ş&uuml;nceye kadar orucuna devam eder ve sonra orucunu yerse, sadece kaza farz olur ve keffaret vermesi gerekmez.</p>\n\n<p>\n	<strong>S.841:</strong> &Uuml;zerime farz olan kaza orucunu yerine getirip getirmediğimde ş&uuml;phe edersem vazifem nedir?</p>\n\n<p>\n	<strong>C:</strong> Ge&ccedil;mişte &uuml;zerinize kaza orucunun farz olduğunu kesin bilirseniz, (oru&ccedil; tutarak) o kazayı yerine getirdiğinize d&acirc;ir kesin bilgi elde etmeniz farzdır.</p>\n\n<p>\n	<strong>S.842:</strong> Bul&ucirc;ğ &ccedil;ağına eriştiğinden bu yana ilk defasında Ramazan ayından 11 g&uuml;n&uuml;n&uuml; oru&ccedil; tutan, bir g&uuml;n&uuml;n&uuml; &ouml;ğle &uuml;zeri bozan ve 18 g&uuml;n oru&ccedil; tutmayan kimse 18 g&uuml;n i&ccedil;in &uuml;zerine keffaret geldiğini bilmezse vazifesi nedir?</p>\n\n<p>\n	<strong>C:</strong> Ramazan ayının orucunu kasıtlı olarak ve kendi isteğiyle tutmazsa, orucu bozduğunda ister keffaretin farz olduğunu bilsin, isterse bilmesin kazadan başka keffaret de &uuml;zerine farz olur.</p>\n\n<p>\n	<strong>S.843:</strong> Doktorun, orucun zararlı olduğunu s&ouml;ylemesi nedeniyle oru&ccedil; tutmayan hasta, bir ka&ccedil; yıl sonra orucun kendisine zararlı olmadığını ve doktorun kendisini oru&ccedil;tan men etmek hususunda yanıldığını anlarsa, &uuml;zerine kaza ve keffaret farz olur mu?</p>\n\n<p>\n	<strong>C:</strong> G&uuml;venilir ve uzman bir doktorun bildirmesi neticesinde veya halk arasında ge&ccedil;erli sayılan başka bir kaynaktan, kendisine bir zarar ulaşacağından korktuğu i&ccedil;in oru&ccedil; tutmazsa, sadece kaza farz olur.</p>','Orucun Kazası','','publish','closed','open','','orucun-kazasi','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3015',0,'post','',0),(3016,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>S.814:</strong> Genel toplantıla rda ve resm&icirc; oturumlarda orucu iftar etmenin vakti hususunda Ehl-i S&uuml;nnet&quot;e uymak c&acirc;iz midir? Bu hususta Ehl-i S&uuml;nnet&quot;e uymanın takiyye sayılmadığını ve bunu gerektiren başka bir neden de olmadığını g&ouml;r&uuml;rse m&uuml;kellefin vazifesi nedir?&nbsp;</p>\n\n<p>\n	<strong>&nbsp; C:</strong> İftar vaktinin girmesinde m&uuml;kellefin (ister Şia olsun ister Ehl-i S&uuml;nnet&quot;ten) başkalarına uyması c&acirc;iz değildir.</p>\n\n<p>\n	Akşamın girdiğini ve g&uuml;nd&uuml;z&uuml;n bittiğini bizzat kendisi veya şer&quot;&icirc; bir delille tesbit etmeden ihtiyari olarak iftar etmesi c&acirc;iz değildir.</p>\n\n<p>\n	<strong>&nbsp; S.815:</strong> Oru&ccedil;lu olur da, annem yemeye veya i&ccedil;meye zorlarsa bu orucumu batıl eder mi?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Başka birisinin davet ve ısrarıyla bile olsa bir şey yemek ve i&ccedil;mek orucu batıl eder.</p>\n\n<p>\n	<strong>&nbsp; S.816:</strong> Bir şeyi zorla oru&ccedil;lu kimsenin ağzına sokarlarsa veya oru&ccedil;lu kimsenin başını zorla suya daldırırlarsa orucu batıl olur mu? Orucunu batıl etmeye zorlarlarsa, mesela eğer yemezsen mal veya canına bir zarar verilecek derlerse ve oru&ccedil;lu kimse bu gibi zararları defetmek i&ccedil;in bir şey yerse orucu sahih olur mu?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Oru&ccedil;lu kimsenin elinde olmaksızın boğazına bir şey d&ouml;kerlerse veya başını zorla suya sokarlarsa orucu batıl olmaz. Ancak; başkasının zorlamasıyla kendisi bir şey yerse orucu batıl olur.</p>\n\n<p>\n	<strong>&nbsp; S.817:</strong> Yolculuk etmek isteyen oru&ccedil;lu kimse &ouml;ğle ezanından &ouml;nce ruhsat haddine ulaşmadan (bulunduğu yerin en son evlerinin g&ouml;r&uuml;lmeyeceği kadar uzaklaşmadan) &ouml;nce iftar etmenin c&acirc;iz olmadığını bilmez, bu h&uuml;kme vakıf olmazsa ve kendisini sefer&icirc; sayıp ruhsat haddinden &ouml;nce iftar ederse orucunun h&uuml;km&uuml; nedir; kaza etmesi farz mıdır, yoksa başka bir h&uuml;km&uuml; m&uuml; vardır?</p>\n\n<p>\n	<strong>&nbsp; C: </strong>Kasıtlı olarak orucunu yiyen kimse h&uuml;km&uuml;ndedir.</p>\n\n<p>\n	<strong>&nbsp; S.818:</strong> Nezle olur da ağzımda bir miktar nezle suyu toplanır ve dışarı &ccedil;ıkaracağıma onu yutarsam orucum batıl olur mu?Ramazan ayının bir ka&ccedil; g&uuml;n&uuml;n&uuml; akrabalarımdan birinin evinde ge&ccedil;irdim ve bu arada hem nezle olduğumdan ve hem de utancımdan farz gus&uuml;l (cenabet gusl&uuml;) yerine teyemm&uuml;m etmekle yetindim ve &ouml;ğleden &ouml;nce gusletmedim. Bu işi bir ka&ccedil; g&uuml;n tekrarladım; bu m&uuml;ddet i&ccedil;inde tuttuğum oru&ccedil;lar sahih midir? Eğer sahih değilse &uuml;zerime keffaret farz olur mu?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Oru&ccedil;luyken balgam ve nezle suyunu yutmakla boynunuza bir şey gelmez; eğer ağız boşluğuna ulaştıktan sonra yutmuşsanız ihtiyaten orucu kaza etmelisiniz. Ama oru&ccedil; tutmanız gereken sabahın fecrinden &ouml;nce gusl&uuml; terkedip yerine teyemm&uuml;m almanız şer&quot;&icirc; bir mazeret y&uuml;z&uuml;nden olursa veya teyemm&uuml;m&uuml; vaktin dar olduğu son zamanda alırsanız, teyemm&uuml;mle orucunuz sahihtir, aksi durumda bu m&uuml;ddet i&ccedil;indeki oru&ccedil;larınız batıldır.</p>\n\n<p>\n	<strong>&nbsp; S.819:</strong> Ben demir madeninde &ccedil;alışmaktayım ve işim gereği her g&uuml;n maden ocağına girerek &ccedil;alışmak zorundayım. Oradaki iş ara&ccedil;larını kullandığımda ağzıma toz ka&ccedil;ıyor; yılın diğer aylarında da durumum b&ouml;yledir, bu durumda vazifem nedir? Bu halde orucum sahih midir?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Oru&ccedil;luyken toz yutmak orucu batıl eder, dolayısıyla toz yutmaktan ka&ccedil;ınmak farzdır. Ancak; yutmaksızın sırf ağız ve buruna girmesi orucu batıl etmez.</p>\n\n<p>\n	<strong>&nbsp; S.820:</strong> Oru&ccedil;lu kimsenin, gıda verici ve vitamin taşıyan iğne yaptırmasının h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Oru&ccedil;lu kimse besleyici maddesi olan ve damardan yapılan iğneden ihtiyaten sakınmalıdır. Eğer; yaptırırsa ihtiyaten o g&uuml;n&uuml;n orucunu kaza etmelidir.</p>\n\n<p>\n	<strong>&nbsp; S.821: </strong>Bir adam Ramazan ayını oru&ccedil; tutar ve oru&ccedil;lu olduğu halde orucuna şer&quot;an zararlı olduğuna inandığı bir iş yapar, ancak Ramazan ayından sonra bu işin orucuna zararlı olmadığı anlaşılırsa orucunun h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>&nbsp; C:</strong> Orucu bozmayı kastetmez ve ger&ccedil;ekten orucu batıl eden bir iş de yapmazsa orucu sahihtir</p>','İftarla İlgili Bazı Hükümler','','publish','closed','open','','iftarla-ilgili-bazi-hukumler','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3016',0,'post','',0),(3017,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	&nbsp;1- Merhum Kuleyni el-K&acirc;f&icirc; kitabında senedini zikrederek Ebul Ferec&quot;in ş&ouml;yle dediğini nakleder: Eb&acirc;n İmam Sadık (a.s)&quot;dan Resulullah (s.a.a)&quot;in yaptığı belirli bir tavaf varmıydı? diye sordu. İmam (a.s) Resulullah (s.a.a) g&uuml;nd&uuml;z gece on defa ve her defasında yedi defa K&acirc;be&quot;yi tavaf ederdi: &Uuml;&ccedil; defa akşamın ilk saatlerinde, &uuml;&ccedil; defa akşamın son saatlerinde, iki defa sabah ve iki defa &ouml;ğleden sonra tavaf ederdi.[1]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 2- Yine K&acirc;f&icirc; kitabında İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Resulullah (s.a.a) vacip ve m&uuml;stehab tavafların hepsinde Hacer&uuml;&quot;l-Esved&quot;i elinin i&ccedil;iyle mesh ederdi.[2]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 3- Yine aynı kitapta senedi ile İmam Sadık (a.s) babası İmam Bakır (a.s)&quot;dan ş&ouml;yle buyurduğunu rivayet etmiştir: Resulullah (s.a.a) Hacer&uuml;&quot;l-Esved ve Yemani r&uuml;kunlarını eliyle meshederdi. Sonra onları &ouml;p&uuml;p m&uuml;barek y&uuml;z&uuml;n&uuml; onlara bırakırdı. Daha sonra hazret Babam da b&ouml;yle yapardı diye buyurdular.[3]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 4- Daaim kitabında İmam Bakır (a.s) Resulullah (s.a.a) Hacer&uuml;&quot;l-Esved ve Yemani r&uuml;kunlarını her tavafta meshederlerdi buyurdular.[4]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 5- Mehasin-i Bergi kitabında İmam Sadık (a.s) babası İmam Bakır (a.s)&quot;dan rivayet etmiştir: Resulullah (s.a.a) Medine&quot;de bulunduklarında, kendilerine zemzem suyu hediye getirilmesini izh&acirc;r ediyorlardı.[5]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 6- El-K&acirc;f&icirc; kitabında İmam Sadık (a.s) ş&ouml;yle buyurdular: Resulullah (s.a.a) Zil-Me&acirc;ric duasından &ccedil;ok istifade ederlerdi. Ne zaman bir binek g&ouml;rse, tepeden aşağı inse veya &ccedil;ıksa gecenin ge&ccedil; saatlerinde, namazların arkasından telbiye s&ouml;ylerdi.[6]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 7- Caferiyat kitabında İmam Sadık (a.s) babası İmam Bakır (a.s)&quot;ın ş&ouml;yle buyurduğunu rivayet etmiştir: Cabir b. Abdullah Resulullah (s.a.a)&quot;ın telbiyesinin şu şekil olduğunu s&ouml;yledi; Lebbeyk Allahumme Lebbeyk, La Şerike Leke Lebbeyk, İnnel Hamde ve-n Nimete Leke ve-l M&uuml;lk, La Şerike Lek[7]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 8- Tehzib kitabında Muhammed b. M&uuml;slim iki İmamdan birisinden -İmam Bakır veya İmam Sadık (a.s)&quot;dan- rivayet etmiştir: Resulullah (s.a.a) iki b&uuml;y&uuml;k ve boynuzlu ağzı ve g&ouml;zleri siyah olan ko&ccedil;u kurban keserdi.[8]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 9- el-K&acirc;f&icirc;&quot;de İmam Sadık (a.s)&quot;ın ş&ouml;yle buyurduğu rivayet edilmiştir: Resulullah (s.a.a) Kurban g&uuml;n&uuml; sa&ccedil;ını keser tırnaklarını, bıyıklarının ve m&uuml;barek sakalının etrafını kısaltırdı.[9]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 10- Mukanna kitabında ihram halinde tırnakları kesmek, bıyığı kısaltmak ve koltuk altı ve &uuml;st&uuml; t&uuml;ylerini almak s&uuml;nnettir.[10]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 11- Aynı kitapta zikredilmiştir: (Mekke dışındaki) şehirlerde İmam ve &ouml;nderleri olmadan yaşayan insanların &acirc;refe g&uuml;n&uuml; bir araya gelerek Allah&quot;a dua edip yalvarmaları m&uuml;stehaptır.[11]</p>\n\n<p>\n	______________________________________________________</p>\n\n<p>\n	[1]- el-K&acirc;f&icirc;, c.4, s.428; el-Fakih, s.256; el-His&acirc;l, onuncu bab, c.4; el-Bihar, c.16, s.274 ve c.99, s.200</p>\n\n<p>\n	[2]- el-K&acirc;f&icirc;, c.4, s. 404; el-Fakih, S</p>\n\n<p>\n	[3]- el-K&acirc;f&icirc;, c.4, s.408; et-Tehzib, el-İstibsar; el-K&acirc;mil&quot;de Ebu&quot;l Hasan (a.s)&quot;dan rivayet edilmiştir.</p>\n\n<p>\n	[4]- ed-Daaim, c.1, s.230; el-M&uuml;stedrek, c.2, s.150; et-Tehzib; Feyz&uuml;&quot;l-Kadir, c.5, s.185</p>\n\n<p>\n	[5]- el-Mehasin, s.471; el-Fakih, s.206; et-Tehzib, c.2, s.582</p>\n\n<p>\n	[6]- el-K&acirc;f&icirc;, c.4, s.260</p>\n\n<p>\n	[7]- s.64</p>\n\n<p>\n	[8]- et-Tehzib; ed-Daaim, c.1, s.334 ve c.2, s.183 ve Daaim, c.2, s.124, Ebset&quot;in son hadisi, Feyz&uuml;&quot;l-Kadir, c.5, s.227</p>\n\n<p>\n	[9]- c.4, s.502; el-Fakih, s.277</p>\n\n<p>\n	[10]- s.70</p>\n\n<p>\n	[11]- s.46</p>','Hz. Resulullah\'ın (s.a.a) Hacla İlgili Sünnet Ve Âdâbı','','publish','closed','open','','hz-resulullahin-s-a-a-hacla-ilgili-sunnet-ve-adabi','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3017',0,'post','',0),(3018,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<h3>\n	Umrenin M&uuml;stehapları</h3>\n\n<p>\n	<strong>İhramdan &Ouml;nce</strong></p>\n\n<p>\n	1- Zilkade ayının başından ve eğer yapamazsa Zilhicce ayının başından sa&ccedil; ve sakalını kısaltmamak.</p>\n\n<p>\n	2- İhrama girmeden &ouml;nce v&uuml;cudu temizlemek.</p>\n\n<p>\n	3- Tırnak ve bıyığı kısaltmak.</p>\n\n<p>\n	4- İhrama girmeden &ouml;nce, mikatta gus&uuml;l yapmak.</p>\n\n<p>\n	<strong>İhrama Girerken</strong></p>\n\n<p>\n	1- Eğer m&uuml;mk&uuml;nse &ouml;ğle namazından sonra ve eğer m&uuml;mk&uuml;n olmazsa başka bir farz namazdan sonra ihrama girmek ve eğer o da m&uuml;mk&uuml;n olmazsa altı[1] veya iki rekat m&uuml;stehap namazdan sonra ihrama girmek; bu namazın birinci rekatında Fatiha suresinden sonra İhlas suresini ve ikinci rekatta ise Kafirun suresini okumak; fakat altı rekat okumak daha faziletlidir.</p>\n\n<p>\n	2- Namazdan sonra, Allah&quot;a hamd ve ş&uuml;kretmek, Resulullah (s.a.a) ve Ehl-i Beytine (a.s) rahmet talebinde bulunmak.</p>\n\n<p>\n	3- İki ihram elbisesini giyerken şu duayı okumak:</p>\n\n<p>\n	Hamd Allah&quot;a mahsustur; O&quot;na ki ayıbımı &ouml;rtt&uuml;ğ&uuml;m, i&ccedil;inde farzımı yerine getirdiğim, onda Rabb&quot;ime ibadet ettiğim ve bana emrettiğini yaptığım şeyi bana rızıkta bulunmuştur; hamd, kendisini ama&ccedil;ladığımda bana ulaştıran, irade ettiğimde bana yardım eden ve beni kabul eden, benden kesmeyen ve &uuml;midimi kesmeyen ve&ccedil;hini talep ettiğimde bana teslim eden Allah&quot;a mahsustur. O benim sığınağım, kalem, kalkanım, desteğim . , &uuml;midim, sıkıntımda yardımcım ve kurtuluşumdur.</p>\n\n<p>\n	<strong>Telbiye (Lebbeyk deme)nin M&uuml;stehapları</strong></p>\n\n<p>\n	1- Telbiyenin farz miktarını s&ouml;yledikten sonra şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Lebbeyk ey sahibi, lebbeyk; lebbeyk ey selametlik yurduna davet eden lebbeyk; lebbeyk g&uuml;nahları bağışlayan lebbeyk; lebbeyk ey telbiye ehli lebbeyk; lebbeyk ey azamet ve y&uuml;celik sahibi lebbeyk; lebbeyk, doğuş ve d&ouml;n&uuml;ş sanadır lebbeyk; lebbeyk ey zengin olan ve kendisine muhta&ccedil; olunan lebbeyk; lebbeyk ey kendisine y&ouml;nelilen lebbeyk; lebbeyk ey hak ilah lebbeyk; lebbeyk ey g&uuml;zel nimet ve bağışların sahibi lebbeyk; lebbeyk ey b&uuml;y&uuml;k sıkıntıları gideren lebbeyk; lebbeyk, ben kulun ve kulunun oğluyum lebbeyk; lebbeyk ey c&ouml;mert lebbeyk.</p>\n\n<p>\n	Telbiyeler ihram halinde tekrarlanır; &ouml;zellikle aşağıdaki durumlarda:</p>\n\n<p>\n	<strong>* Uykudan uyanırken.</strong></p>\n\n<p>\n	* Her farz ve m&uuml;stehap namazdan sonra.</p>\n\n<p>\n	* Bine &uuml;zerindeki bir kişiye ulaşılınca.</p>\n\n<p>\n	* Tepeye &ccedil;ıkınca veya ininde.</p>\n\n<p>\n	* Binince veya inince.</p>\n\n<p>\n	* Gecenin son vaktinde.</p>\n\n<p>\n	* Sabah vaktinde.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Telbiye Ne Zaman Kesilir:</p>\n\n<p>\n	Temett&uuml; umresi i&ccedil;in ihrama giren kimse Mekke&quot;nin evleri g&ouml;r&uuml;n&uuml;nce farz ihtiyat gereği telbiyeyi kesmeli ve lebbeyk s&ouml;ylememelidir.</p>\n\n<p>\n	<strong>İhramın Mekruhları</strong></p>\n\n<p>\n	1- Siyah havluyla ihrama girmek; beyaz elbiseyle ihrama girmek daha iyidir.</p>\n\n<p>\n	2- Kirli havluyla ihrama girmek.</p>\n\n<p>\n	3- Banyo yapmak; ihramlı kişinin v&uuml;cudunu kese vb. şeylerle s&uuml;rtmemesi daha iyidir.</p>\n\n<p>\n	4- Kendisini &ccedil;ağıran kimsenin cevabında lebbeyk s&ouml;ylemek.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mescid-i Harama Girmenin Adabı</p>\n\n<p>\n	1- Mescid-i Harama girmek i&ccedil;in gus&uuml;l almak m&uuml;stehaptır.</p>\n\n<p>\n	2- Yalın ayakla ve vakarlı bir şekilde girmek m&uuml;stehaptır.</p>\n\n<p>\n	3- Mescid-i Harama Beni Şeybe[2] kapısından girilmelidir; bunun şimdiki Bab-us Selamın karşısında olduğu s&ouml;ylenmektedir.</p>\n\n<p>\n	4- Mescid-i Haramın kapısında durarak şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Selam olsun sana ey peygamber; Allah&quot;ın rahmet ve bereketleri senin &uuml;zerine olsun. Allah&quot;ın adıyla, Alla&quot;ın yardımıyla; Allah&quot;ın dilediği olur. Selam olsun Allah&quot;ın peygamberlerine ve el&ccedil;ilerine; selam olsun Resulullah&quot;a; selam olsun İbrahim Halilullah&quot;a; hamd alemlerin Rabb&quot;i Allah&quot;a mahsustur.</p>\n\n<p>\n	Daha sonra &uuml;&ccedil; defa:</p>\n\n<p>\n	Allah&quot;ım! Boynumu cehennem ateşinden kurtar</p>\n\n<p>\n	Sonra ş&ouml;yle devam edilir:</p>\n\n<p>\n	Helal ve tertemiz rızkını bana artır; cin ve insan şeytanlarının k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; ve yine arap ve acem fasıklarının k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; benden uzaklaştır.</p>\n\n<p>\n	Sonra Mescid-i Harama girilir ve Ka&quot;be&quot;ye doğru durup elleri kaldırarak şu dua okunur:</p>\n\n<p>\n	Allah&quot;ım! Bu makamımda ve amellerimin başında senden dileğim şudur: T&ouml;vbemi kabul et, hatalarımdan ge&ccedil;, &uuml;zerimden vebalimi al. Beni Beyt-i Haram&quot;ına ulaştıran Allah&quot;a hamdolsun.</p>\n\n<p>\n	Allah&quot;ım! Şehadet ederim ki bu senin Beyt-i Haram&quot;ındır; sen onu insanları i&ccedil;in . emniyet yeri, m&uuml;barek ve alemdekiler i&ccedil;in hidayet kıldın.</p>\n\n<p>\n	Allah&quot;ım! Ben senin kulunum, bu şehir senin şehrin, bu ev de senin evindir; rahmetini dileyerek ve itaatine girerek, emrine itaat ederek, kaza ve kaderine razı olarak geldim. Senin cezalandırmandan korkan muhta&ccedil; kimse gibi senden istiyorum.</p>\n\n<p>\n	Allah&quot;ım! Rahmet kapılarını benim &uuml;zerime a&ccedil; ve beni kendi itaat ve rızan doğrultusunda hareket ettir.</p>\n\n<p>\n	Sonra Ka&quot;be&quot;ye d&ouml;nerek ş&ouml;yle demeli:</p>\n\n<p>\n	Hamd seni y&uuml;celten, şereflendiren, değerlendiren ve insanların sığınağı, g&uuml;venli, m&uuml;barek ve alemdekilere hidayet kılan Allah&quot;a mahsustur.</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	Tavafın Adap ve M&uuml;stehapları</h3>\n\n<p>\n	Tavaf halinde ş&ouml;yle demek m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! D&uuml;z yerde y&uuml;r&uuml;nd&uuml;ğ&uuml; gibi su &uuml;zerinde y&uuml;r&uuml;meyi sağlayan ismin h&uuml;rmetine, arşının kendisi i&ccedil;in titrediği isminin h&uuml;rmetine, meleklerin kendisi i&ccedil;in ayakları titreyen ismin h&uuml;rmetine, Musa&quot;nın Tur dağı y&ouml;n&uuml;nden kendisiyle seni &ccedil;ağırıp da icabet ettiğin ve kendisiyle &uuml;zerine katından bir sevgi bıraktığın ismin h&uuml;rmetine ve kendisiyle Muhammed&quot;in (s.a.a) &ouml;nceki ve sonraki g&uuml;nahlarını bağışlayıp, ona olan nimetini tamamladığın ismin h&uuml;rmetine senden istiyorum.</p>\n\n<p>\n	Sonra hacetlerini iste.</p>\n\n<p>\n	Ve yine tavaf halinde şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Ben sana muhtacım; ben korkuyor ve sana sığınıyorum. O halde cismini d&ouml;n&uuml;şt&uuml;rme ve ismini değiştirme.</p>\n\n<p>\n	Sonra Muhammed ve Ehl-i Beyt&quot;ine salavat getir; &ouml;zellikle kapıya ulaşınca ve sonra da ş&ouml;yle de:</p>\n\n<p>\n	Allah&quot;ım! Sana muhta&ccedil; olan d&uuml;şk&uuml;n biri kapında durup rahmetini dilemektedir. O halde sadaka olarak cenneti ve ona. Allah&quot;ım! Ev sesin evin, harem senin haremin, kul da senin kulundur. Burası ise cehennem ateşinden sana sığınanların makamıdır. O halde beni, anne ve babamı, &ccedil;oluk &ccedil;ocuğumu ve m&uuml;min kardeşlerimi cehennem ateşinden azat eyle, ey bağışı bol olan Cevad ve ey Kerim!</p>\n\n<p>\n	Hicr-i İsmail&quot;e ulaşınca altın oluğa karşı başını kaldırarak ş&ouml;yle de:</p>\n\n<p>\n	Allah&quot;ım! Rahmetinle beni cennete sok, beni cehennemden kurtar, hastalıklarıma şifa ver, helal rızktan payımı bol et, insanlar ve cinlerin, Arap ve Acemin k&ouml;t&uuml;l&uuml;klerinden beni uzaklaştır.</p>\n\n<p>\n	Hicr-i İsmail&quot;den ge&ccedil;ip Ka&quot;be&quot;nin arkasına ulaşınca ş&ouml;yle s&ouml;yle:</p>\n\n<p>\n	Ey en b&uuml;y&uuml;k nimet sahibi; ey bol bağış ve kerem sahibi. Hi&ccedil; kuşkusuz amelim &ccedil;ok azdır. Onu kat kat artırarak benden kabul et. Hi&ccedil; ş&uuml;phesiz sen, duaları işitir, niyetleri bilirsin.</p>\n\n<p>\n	R&uuml;kn-i Yeman&icirc;&quot;ye ulaşınca elini a&ccedil; ve ş&ouml;yle dua et:</p>\n\n<p>\n	Allah&quot;ım! Ey afiyetin velisi, afiyetin yaratıcısı, afiyetin dağıtıcısı! Ey bana ve b&uuml;t&uuml;n mahluklarına afiyet nimetini veren, afiyet ile l&uuml;tufta bulunan! Ey d&uuml;nya ve ahirette Rahman ve Rahim olan! Muhammed ve Ehl-i Beyt&quot;ine salat eyle ve bize d&uuml;nya ve ahirette afiyet ger, hem de afiyetin tamamını; afiyete karşı ş&uuml;kretmeyi de bize nasip eyle, ey merhametlilerin en merhametlisi!</p>\n\n<p>\n	Sonra başını Ka&quot;be&quot;ye doğru kaldırarak ş&ouml;yle de:</p>\n\n<p>\n	Seni (Ka&quot;be&quot;yi) şerefli ve y&uuml;ce kılan Allah&quot;a hamdolsun. Muhammed&quot;i peygamber olarak g&ouml;nderen ve Ali&quot;yi imam kılan Allah&quot;a hamdolsun.</p>\n\n<p>\n	Allah&quot;ım! Ka&quot;be ziyaretini kullarının iyilerine nasip eyle; k&ouml;t&uuml; kullarını ondan uzaklaştır.</p>\n\n<p>\n	R&uuml;kn-i Yeman&icirc; ve Hacer-ul Esved&quot;in arasına ulaştığında ise ş&ouml;yle de:</p>\n\n<p>\n	Rabb&quot;imiz, bize d&uuml;nyada da iyilik ver, ahirette de ve bizi cehennem ateşindin azabından koru.</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	Tavaf Namazının M&uuml;stehapları</h3>\n\n<p>\n	Tavaf namazında Fatiha suresinden sonra birinci rekatta İhlas ve ikinci rekatta ise Kafirun suresini[3] okumak m&uuml;stehaptır. Namazdan sonra Allah&quot;a hamd ve sena edip Muhammed ve Ehl-i Beyt&quot;ine salat ve selam g&ouml;ndererek alemlerin Rabb&quot;inden kabul olması niyaz edilir ve sonra da şu dua okunur:</p>\n\n<p>\n	Allah&quot;ım! Benden kabul et ve bunu benim son ahdim etme; t&uuml;m nimetlerinden dolayı Allah&quot;a hamdolsun; &ouml;yle ki hamd&nbsp; onun sevdiği ve razı olduğu şeyle sonu&ccedil;lansın.</p>\n\n<p>\n	Allah&quot;ım! Muhammed ve Ehl-i Beyt&quot;ine rahmet eyle; benden kabul buyur, kalbimi temizle ve amelimi temizle.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Sa&quot;ydan &Ouml;nceki M&uuml;stehaplar</h3>\n\n<p>\n	Tavaf namazını kıldıktan sonra ve sa&quot;y yapmaya başlamadan &ouml;nce biraz Zemzem suyundan i&ccedil;ip, ondan başına ve &uuml;zerine d&ouml;kmek ve sonra da şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Bu suyu benim i&ccedil;in faydalı bir ilim, bol bir rızk ve her derde deva, her hastalığa şifa kıl</p>\n\n<p>\n	Sonra kalp huzuruyla, Safa tepesine &ccedil;ıkarak Ka&quot;be&quot;ye bakıp Hacer-ul Esved&quot;in bulunduğu r&uuml;kne y&ouml;nelip Allah&quot;a hamd ve sena etmek, Allah&quot;ın nimetlerini hatırlayıp şu zikirleri s&ouml;yler:</p>\n\n<p>\n	<strong>Yedi defa: Allah-u Ekber</strong></p>\n\n<p>\n	Yedi defa: el-Hamdulillah</p>\n\n<p>\n	Yedi defa: la ilahe illallah</p>\n\n<p>\n	&Uuml;&ccedil; defa. Allah&quot;tan başka ilah yoktur; tektir; ortağı yoktur; m&uuml;lk ve hamd ona hastır. Diriltir ve &ouml;ld&uuml;r&uuml;r, &ouml;ld&uuml;r&uuml;r ve diriltir; O, hi&ccedil; &ouml;lmeyen diridir. Hayır onun elindedir ve onun her şeye g&uuml;c&uuml; yeter.</p>\n\n<p>\n	Sonra Muhammed ve Ehl-i Beyt&quot;ine salat ve selam g&ouml;nderilir ve peşinden de şu zikirler s&ouml;ylenir:</p>\n\n<p>\n	Y&uuml;z defa: el-Hamdulillah</p>\n\n<p>\n	Y&uuml;z defa: Subhanallah</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Sa&quot;yın M&uuml;stehapları</h3>\n\n<p>\n	&nbsp; Yaya olarak sa&quot;y yapmak, Safa&quot;dan başlayıp orta minareye[4] kadar normal olarak y&uuml;r&uuml;mek, oradan Attarlar pazarına kadarki mesafeyi koşarcasına katetmeli, oradan da Merve&quot;ye kadar normal şekilde y&uuml;r&uuml;mek ve d&ouml;n&uuml;nce de ayı şekilde d&ouml;nmek, yeşil ışıklarla belirtilen b&ouml;l&uuml;m&uuml; koşarcasına katetmek ve diğer b&ouml;l&uuml;mleri normal y&uuml;r&uuml;mek m&uuml;stehaptır. Ancak kadınlar yeşil ışıklarla belirlenen b&ouml;l&uuml;m&uuml; de normal y&uuml;r&uuml;rler.</p>\n\n<p>\n	Safa&quot;dan gelince yeşil ışıklarla belirtilen yere ulaşınca şu dua okunur:</p>\n\n<p>\n	&nbsp; Allah&quot;ın adıyla, Allah&quot;ın yardımıyla; Allah vasfedilmeyecek kadar b&uuml;y&uuml;kt&uuml;r; Allah&quot;ın rahmeti Muhammed&quot;e ve Ehl-i Beyt&quot;inin &uuml;zerine olsun. Allah&quot;ım! Bağışla, merhamet et, bildiğin g&uuml;nahlarımdan ge&ccedil;. Doğrusu sen en y&uuml;ce ve bağışlayansın ve beni en sağlama hidayet et. Allah&quot;ım! Doğrusu benim amelim zayıftır; o halde onu benim i&ccedil;in artır ve benden kabul buyur. Allah&quot;ım! &Ccedil;abam sanadır, g&uuml;&ccedil; ve kuvvetim sendendir. Amelimi benden kabul eyle; ey sakınanların amelini kabul eden!</p>\n\n<p>\n	Yeşil ışıklarla belirtilen yerden ge&ccedil;tikten sonra şu dua okunur:</p>\n\n<p>\n	Ey minnet ve fazilet sahibi, ey kerem ve nimetler ve c&ouml;mertlik sahibi! Benim g&uuml;nahlarımı bağışla. Doğrusu senden başka kimse g&uuml;nahları bağışlamaz.</p>\n\n<p>\n	Merve&quot;ye ulaşınca &uuml;zerine &ccedil;ıkıp Safa&quot;da s&ouml;ylenenler yapılır ve a&ccedil;ıkladığımız sıra &uuml;zerine duaları okunur. Ve sonra ş&ouml;yle dua edilir:</p>\n\n<p>\n	Alah&quot;ım! Ey affetmeyi emreden, ey affı seven, en affa karşı m&uuml;kafat veren, ey affı &uuml;zere affeden, ey affın Rabb&quot;i! Affet, affet, affet.</p>\n\n<p>\n	Ağlamak i&ccedil;in &ccedil;aba harcamak, kendisini ağlamaya zorlamak, sa&quot;y ederken &ccedil;ok dua etmek ve şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Ben her durumda sana karşı g&uuml;zel zan beslemeyi ve sana tevekk&uuml;l etmede doğru bir niyete sahip olmayı diliyorum.</p>\n\n<div class=\"GImg\">\n	&nbsp;</div>\n\n<h3>\n	HACCIN ADAP VE M&Uuml;STEHAPLARI</h3>\n\n<p>\n	&nbsp; Umrenin ihram, tavaf, tavaf namazı ve sa&quot;yında m&uuml;stehap olan şeyler hacda da m&uuml;stehaptır.</p>\n\n<p>\n	<strong>Arafatta Vakfenin Bazı M&uuml;stehap Amelleri</strong></p>\n\n<p>\n	1- Vakfe yaparken taharetli (abdest ve gus&uuml;ll&uuml;) olmak.</p>\n\n<p>\n	2- Gusletmek; &ouml;ğleye yakın yapılması daha iyidir.</p>\n\n<p>\n	3- Şu duayı okumak:</p>\n\n<p>\n	Allah&quot;ım! Ey t&uuml;m şiarların Rabb&quot;i! Boynumu cehennem ateşinden kurtar, bana helal rızkını artır, fasık insan ve cinlerin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; benden uzaklaştır.</p>\n\n<p>\n	Allah&quot;ım! Bana hile yapma, beni aldatma ve beni sonu&ccedil;lara yaklaştırma; ey duyanların en iyisi, ey g&ouml;renlerin en iyisi, ey hızlı hesaba &ccedil;eken ve ey merhametlilerin en merhametlisi! Muhammed ve Ehl-i Beyt&quot;ine rahmet eyle ve benim g&uuml;nahlarımı bağışla.[5]</p>\n\n<p>\n	4- Sonra Allah Teala&quot;dan hacetlerini iste ve peşinden de ellerini g&ouml;ky&uuml;z&uuml;ne doğru kaldırarak ş&ouml;yle dua et:</p>\n\n<p>\n	Allah&quot;ım! Hacetlerimi sana y&ouml;nelttim; eğer benim hacetlerimi verecek olursan, benden engellediğin şey bana bir zarar vermez ve eğer onları benden engellersen bana verdiklerin bana bir yarar sağlamaz. Boynumun cehennem ateşinden kurtulmasını niyaz ediyorum.</p>\n\n<p>\n	Allah&quot;ım! Ben senin kulunum, kak&uuml;l&uuml;m senin elindedir, ecelim senin ilmindedir. Beni benden razı olacağın şeye muvaffak et ve halilin İbrahim&quot;e -selamın onun ve evlatlarının &uuml;zerine olsun- g&ouml;sterdiğin ve peygamberin Muhammed&quot;i -Allah&quot;ın selamı onu ve Ehl-i Beyt&quot;inin &uuml;zerine olsun- y&ouml;nlendirdiğin hac amellerini benden teslim al. Allah&quot;ım! Beni amelinden razı olduğun, &ouml;mr&uuml;n&uuml; uzattığın ve &ouml;l&uuml;mden sonra dirilttiğin kimselerden eyle.</p>\n\n<p>\n	5- Yine şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;tan başka ilah yoktur; tektir; ortağı yoktur. M&uuml;lk ve hamd O&quot;na hastır. Diriltir ve &ouml;ld&uuml;r&uuml;r ve O &ouml;lmez bir diridir; hayır O&quot;nun elindedir ve O&quot;nun her şeye g&uuml;c&uuml; yeter.</p>\n\n<p>\n	Allah&quot;ım! Bizim dediğimizden hayırlı olan kendi dediğin gibi ve s&ouml;yleyenlerin s&ouml;ylediğinden &uuml;st&uuml;n olan hamd sana mahsustur.</p>\n\n<p>\n	Allah&quot;ım! Namazım, amellerim, dirilişim, &ouml;l&uuml;m&uuml;m ve beraatım senin i&ccedil;indir; g&uuml;&ccedil; ve kuvvetim sendendir.</p>\n\n<p>\n	Allah&quot;ım! Fakirlikten, kalplerdeki vesveselerden, işimin dağınıklığından ve kabir azabından sana sığınıyorum.</p>\n\n<p>\n	Allah&quot;ım! Senden en hayırlı r&uuml;zgarları niyaz ediyorum, r&uuml;zgarların getirdiği k&ouml;t&uuml;l&uuml;kten sana sığınıyorum ve senden en hayırlı geceleri ve en hayırlı g&uuml;nd&uuml;zleri diliyorum.</p>\n\n<p>\n	Allah&quot;ım! Kalbime nur, kulağıma ve g&ouml;z&uuml;me nur ver; etime, kanıma, kemiğime, ciğerime, oturuşuma, kalkışıma, girişime, &ccedil;ıkışıma nur ver ve benim nurumu y&uuml;celt, ey kendisiyle m&uuml;lakat edilecek g&uuml;n&uuml;n Rabb&quot;i! Senin her şeye g&uuml;c&uuml;n yeter.</p>\n\n<p>\n	6- Sonra Ka&quot;be&quot;ye d&ouml;nerek şu zikirler s&ouml;ylenir:</p>\n\n<p>\n	Subhanallah</p>\n\n<p>\n	Allah-u Ekber</p>\n\n<p>\n	maşaallah ve la kuvvete illah billah</p>\n\n<p>\n	Allah m&uuml;nezzehtir</p>\n\n<p>\n	Allah vasfedilmeyecek kadar y&uuml;cedir.</p>\n\n<p>\n	Allah&quot;ın dilediği olur; O&quot;ndan başka g&uuml;&ccedil; sahibi yoktur.</p>\n\n<p>\n	Şehadet ederim ki Allah&quot;tan başka ilah yoktur; tektir; ortağı yoktur; m&uuml;lk ve hamd ona mahsustur; diriltir ve &ouml;ld&uuml;r&uuml;r, &ouml;ld&uuml;r&uuml;r ve diriltir; O hi&ccedil; &ouml;lmeyecek bir diridir. Hayır O&quot;nun elindedir ve O&quot;nun her şeye g&uuml;c&uuml; yeter.</p>\n\n<p>\n	7- Bu zikri m&uuml;mk&uuml;n olduğu kadar tekrarlamak:</p>\n\n<p>\n	Allah&quot;ım! Beni cehennem ateşinden kurtar.</p>\n\n<p>\n	8- Bu g&uuml;nde İmam H&uuml;seyin (a.s) ve İmam Zeyn&uuml;labidin&quot;in (a.s) dualarını (Arefe duası) okumak &ccedil;ok iyidir.</p>\n\n<p>\n	9- G&uuml;neş batana yakın şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Ben fakirlikten, işlerin dağılmasından, g&uuml;nd&uuml;z ve geceleyin meydana gelen olaylardan sana sığınıyorum. Affına sığınarak zulm&uuml;m&uuml; akşamlıyorum, g&uuml;venine sığınarak korkumu akşamlıyorum, bağışına sığınarak g&uuml;nahlarımı akşamlıyorum, y&uuml;celiğine sığınarak ayak s&uuml;r&ccedil;melerimi akşamlıyorum, b&acirc;ki ve&ccedil;hine sığınarak m&uuml;ptela olan fani ve&ccedil;himi akşamlıyorum. Ey kendisinden istenilen en iyi zat, ey bağışta bulunanların en c&ouml;merdi! Kendi rahmetlinle beni cilalandır; bana afiyet elbiseni giydir ve t&uuml;m yaratıklarının k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; benden gider.</p>\n\n<p>\n	10- G&uuml;neş battıktan sonra da şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Bunu benim bu yerdeki son ahdim etme; beni hayatta tuttuğun s&uuml;rece gelecekte de devamlı bunu bana rızık kıl. Bu g&uuml;n beni kurtuluşa ermiş, saadete kavuşmuş, duası icabet edilmiş, rahmetine kavuşmuş ve bağışlanmış olarak el&ccedil;ilerinden ve Beyt-ul Haram&quot;ının hacılarından birinin bug&uuml;n d&ouml;nd&uuml;ğ&uuml; şey olarak kabul et. Bug&uuml;n beni senin en kerim misafirlerinden kıl ve bana onlardan birine verdiğin en &uuml;st&uuml;n hayrı, bereketi, rahmeti, rıdvanı ve bağışlanmayı ver ve benim kendisine d&ouml;nd&uuml;ğ&uuml;m aileme, malıma, azına ve &ccedil;oğuna bereket ver ve onlara da bende bereket ver.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Meş&quot;ar&quot;da Vakfe Yapmanın M&uuml;stehapları</h3>\n\n<p>\n	Bu geceyi m&uuml;mk&uuml;n olduğu kadar ibadetle ge&ccedil;irmek, itaatle meşgul olmak ve şu duayı okumak m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Bu toplantıdır. Allah&quot;ım! Bu toplantıda bana en hayırlı toplantıları topla. Alah&quot;ım! Kalbimde toplamanı istediğim hayırlardan beni meyus etme. Bu menzilimde evliyalarına tanıttığın şeyleri tanıt bana ve beni t&uuml;m k&ouml;t&uuml;l&uuml;klerden koru.</p>\n\n<p>\n	Mina&quot;da yapacağı taşlama i&ccedil;in Meş&quot;ar&quot;dan &ccedil;akıl taşı toplamak m&uuml;stehaptır.</p>\n\n<p>\n	Sabah namazından sonra şu duayı okumak da m&uuml;stehaptır:</p>\n\n<p>\n	Allah&quot;ım! Ey Meş&quot;ar-ul Haram&quot;ın Rabb&quot;i! Beni cehennem ateşinden kurtar, bana helal rızkını artır, insan ve cinlerin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; benden uzaklaştır. Allah&quot;ım! Sen kendisinden istenilen en hayırlı varlık, &ccedil;ağırılan en &uuml;st&uuml;n zat ve en hayırlı talep edilensin. Her el&ccedil;inin bir m&uuml;kafatı var; benim bu konumumda m&uuml;kafatımı sıkıntımı gidermek, mazeretimi kabul etmek ve hatalarımdan ge&ccedil;mek kıl. Sonra takvayı d&uuml;nyadan aldığım azık kıl.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Cemreleri Taşlamanın M&uuml;stehapları:</h3>\n\n<p>\n	1- Cemreleri taşlarken abdestli olmak.</p>\n\n<p>\n	2- Her taşı atarken tekbir getirmek.</p>\n\n<p>\n	3- Son cemreyi taşlarken arkası kıbleye doğru olmak, ilk ve orta cemreyi taşlarken kıbleye doğru olmak.</p>\n\n<p>\n	4- Taşları elinde alıp taşlamaya hazırlandığında şu duayı okumak:</p>\n\n<p>\n	Allah&quot;ım! Bunlar benim taşlarımdır. O halde bunları benim i&ccedil;in koru ve amelimde bunları y&uuml;celt.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Kurban Kesmenin M&uuml;stehapları</h3>\n\n<p>\n	1- Kurbanın &ccedil;ok şişman olması</p>\n\n<p>\n	2- Kurbanlık sığır veya deve olursa dişi olması ve eğer koyun olursa erkek olması.</p>\n\n<p>\n	3- Kurbanı insanın kendisinin kesmesi ve eğer kesemezse elini kurbanı kesenin elinin &uuml;zerine bırakması.</p>\n\n<p>\n	4- Kurbanı keserken şu duayı okuması:</p>\n\n<p>\n	Ben y&uuml;z&uuml;m&uuml; tamamen g&ouml;kleri ve yeri yoktan var edene &ccedil;evirdim ve artık ben O(na) ortak koşanlardan değilim. Benim namazım, ibadetim, hayatım ve &ouml;l&uuml;m&uuml;m hep alemlerin Rabb&quot;i Allah i&ccedil;indir. O&quot;nun ortağı yoktur. Bana b&ouml;yle emrolundu ve ben M&uuml;sl&uuml;manlardanım. Allah&quot;ım! Senden ve senin i&ccedil;in, Allah&quot;ın adıyla ve Allah vasfedilmeyecek kadar y&uuml;cedir. Allah&quot;ım! Bunu benden kabul et.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Mina&quot;daki M&uuml;stehaplar</h3>\n\n<p>\n	Hacının, on birinci ve on ikinci g&uuml;nde Mina&quot;da kalması ve hatta m&uuml;stehap tavaf i&ccedil;in bile olsa Mina&quot;dan &ccedil;ıkmaması m&uuml;stehaptır.</p>\n\n<p>\n	Yine, namazlardan sonra tekbir s&ouml;ylemek de m&uuml;stehaptır; en g&uuml;zel şu şekilde tekbir s&ouml;ylenir:</p>\n\n<p>\n	Allah y&uuml;cedir, Allah y&uuml;cedir, Allah&quot;tan başka ilah yoktur, Allah y&uuml;cedir, Allah y&uuml;cedir, hamd Allah&quot;a mahsustur, Allah y&uuml;cedir bizi hidayet ettiği şeyde; Allah y&uuml;cedir bizi d&ouml;rt ayaklı hayvanlardan rızıklandırdığı şeyde; bizi . dolayı Allah&quot;a hamdolsun.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Mekke&quot;deki Diğer M&uuml;stehap Ameller</h3>\n\n<p>\n	Mekke&quot;nin diğer adabı ve m&uuml;stehap amelleri şunlardır:</p>\n\n<p>\n	1- Allah&quot;ı &ccedil;ok zikretmek ve Kur&quot;an okumak.</p>\n\n<p>\n	2- Kur&quot;an&quot;ı hatmetmek.</p>\n\n<p>\n	3- Zemzem suyundan i&ccedil;mek ve ondan sonra şu duayı okumak:</p>\n\n<p>\n	Alah&quot;ım! Bunu faydalı ilim, geniş rızık, b&uuml;t&uuml;n dertlere deva ve hastalıklara şifa kıl.</p>\n\n<p>\n	Ve yine Allah&quot;ın adıyla, Allah&quot;ın yardımıyla ve Allah&quot;a ş&uuml;k&uuml;rler olsun demek de m&uuml;stehaptır.</p>\n\n<p>\n	4- Ka&quot;be&quot;ye bakmak ve bunu m&uuml;mk&uuml;n olduk&ccedil;a tekrarlamak.</p>\n\n<p>\n	5- Her g&uuml;n on defa tavaf yapmak: &Uuml;&ccedil; tavaf akşamın başında, &uuml;&ccedil; tavaf gecenin sonunda, iki tavaf sabah olunca ve iki tavaf &ouml;ğleden sonra.</p>\n\n<p>\n	6- Mekke&quot;de kaldığı m&uuml;ddet i&ccedil;erisinde yılın g&uuml;nleri sayısında, yani &uuml;&ccedil; y&uuml;z altmış beş defa tavaf yapmak, eğer yapamazsa elli iki defa ve eğer bunu da yapamazsa yapabildiği kadar tavaf yapmak m&uuml;stehaptır.</p>\n\n<p>\n	Mescid-ul Haram ve Mescid&quot;un Nebi&quot;nin adaplarından olarak oralarda namaz kılmanın &ccedil;ok sevabı vardır. Bazı rivayetlerde, Mescid-ul Haram&quot;da kılınan bir rekat namazın sevabının başka bir yerde kılınan y&uuml;z bin rekat namaza ve Mescid&quot;un Nebi&quot;de kılınan namazın ise diğer yerde kılınan on bin rekat namaza eşit olduğu ge&ccedil;er.[6] Aziz ziyaret&ccedil;ilerin bu fırsattan en iyi şekilde yararlanarak &uuml;zerlerinde kaza namazı varsa bu kutlu yerde onları yerine getirmeleri ve b&ouml;ylece hem şer&icirc; vazifelerini yerine getirmeleri ve hem de onun bu kadar b&uuml;y&uuml;k m&uuml;kafatından yararlanmaları ne kadar uygun olur!</p>\n\n<p>\n	&nbsp;</p>\n\n<hr />\n<p>\n	&nbsp;</p>\n\n<p>\n	[1] - Bu namazlar, ihramdan &ouml;ncesinin namazları niyetiyle iki rekat halinde kılınır.</p>\n\n<p>\n	[2] - Rivayetlerde ş&ouml;yle ge&ccedil;er: Ka&quot;be ve etrafındaki putlar kırıldıktan sonra b&uuml;y&uuml;k Hubel putunu oraya defnettiler; dolayısıyla putperestlik ve şirkin timsali olan o putu ayaklar altına almak i&ccedil;in o kapıdan girmek m&uuml;sehaptır. Ger&ccedil;i Mescid-i Haramın genişletilmesi nedeniyle o kapı da şimdi yoktur; fakat onun Bab-us Selamın karşısında olduğu s&ouml;ylenmektedir.</p>\n\n<p>\n	[3] - Tavaf namazının doğru bir kıraatle kılınması gerektiği i&ccedil;in, bu sureyi doğru bir şekilde kıraat edemeyenlerin ikinci rekatta da İhlas suresini okumaları tavsiye edilir.</p>\n\n<p>\n	[4] - Şimdi orta minare ve Attarlar pazarı yoktur; fakat bu mesafe yeşil ışıkla belirtilmiştir.</p>\n\n<p>\n	[5] - G&uuml;nahlarımı bağışla c&uuml;mlesi yerine Allah Teala&quot;dan diğer hacetler de istenebilir.</p>\n\n<p>\n	[6] - Furu-u K&acirc;fi, c.4, s.526 ve 556.</p>','Umre ve Haccın Adap ve Müstehapları','','publish','closed','open','','umre-ve-haccin-adap-ve-mustehaplari','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3018',0,'post','',0),(3019,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	1- Ramazan orucunun keffareti &uuml;zerine farz olan kimse, bir k&ouml;le azat etmeli veya bir sonraki h&uuml;k&uuml;mde a&ccedil;ıklayacağımız şekilde iki ay oru&ccedil; tutmalı veya altmış fakiri ya doyuracak kadar yedirmeli yahut her birine bir m&uuml;d (yaklaşık 750 gr.) buğday, arpa ya da benzeri yiyecek maddelerini aynen vermelidir. Bunların hi&ccedil;birine g&uuml;c&uuml; yetmeyen kimse, g&uuml;c&uuml; yettiği miktar kadarıyla fakirleri doyurmalıdır. Eğer hi&ccedil;bir şekilde yiyecek maddesi vermeye g&uuml;c&uuml; yetmezse, en azından mesel&acirc; bir kere &quot;Estağfirullah&quot; diyerek, Allah-u Teal&acirc;&#39;dan mağfiret dilemelidir. Ancak farz ihtiyat gereği, istiğfar ettikten sonra keffareti &ouml;demeye g&uuml;&ccedil; kazanırsa, keffareti yerine getirmesi gerekir.</p>\n\n<p>\n	2- Ramazan orucunun keffaretini iki ay oru&ccedil; tutarak &ouml;demek isteyen kimse, onun otuz bir g&uuml;n&uuml;n&uuml; peş peşe tutmalıdır; ama geride kalan diğer g&uuml;nlerin peş peşe olmamasında herhangi bir sakınca yoktur.</p>\n\n<p>\n	3- Ramazan orucunun keffaretini iki ay oru&ccedil; tutmakla yerine getirmek isteyen kimsenin peş peşe tutacağı otuz bir g&uuml;n&uuml;n i&ccedil;inde, Kurban Bayramı gibi oru&ccedil; tutulması haram olan bir g&uuml;n&uuml;n bulunmaması gerekir [aksi takdirde keffaret orucuna başlayamaz].</p>\n\n<p>\n	4- Eğer peş peşe tutacağı otuz bir g&uuml;n dolmadan &ouml;z&uuml;rs&uuml;z olarak bir g&uuml;n oru&ccedil; tutmaz veya belirli bir adak g&uuml;n&uuml;n&uuml;n orucu gibi tutulması farz olan bir g&uuml;n araya girecek şekilde oruca başlamış olursa, keffaret orucuna yeniden başlaması gerekir.</p>\n\n<p>\n	5- Hayız, nifas, mecburi yolculuk gibi &ouml;z&uuml;rler sebebiyle peş peşe tuttuğu oru&ccedil;ları yarıda bırakan kişinin, keffaret orucuna yeniden başlaması gerekmez. B&ouml;yle bir kimse &ouml;zr&uuml; bertaraf olunca, orucuna kaldığı g&uuml;nden devam eder.</p>\n\n<p>\n	6- Oru&ccedil;lu kimse orucunu haram bir şeyle batıl edecek olursa, ister o şey şarap ve zina gibi aslen haram olsun, ister hayız h&acirc;lindeyken kendi hanımıyla cinsel ilişki kurmak gibi başka bir sebepten dolayı haram olsun, [farz] ihtiyat gereği &uuml;zerine cem keffareti gerekir. Yani bir k&ouml;le azat etmeli, iki ay oru&ccedil; tutmalı ve altmış f&acirc;kiri ya doyurmalı veya onlardan her birine bir m&uuml;d (=yaklaşık 750 gr.) buğday, arpa, ekmek veya benzeri bir şey vermelidir. Bunların &uuml;&ccedil;&uuml;n&uuml; birden yapmaktan &acirc;ciz olan kimse, hangisine g&uuml;c&uuml; yeterse onu yerine getirmelidir.</p>\n\n<p>\n	7- Allah&#39;a veya Peygamber&#39;e (s.a.a) yalan isnatta bulunan oru&ccedil;lu kimsenin &uuml;zerine, farz ihtiyat gereği &ouml;nceki h&uuml;k&uuml;mde a&ccedil;ıkladığımız cem keffareti farz olur.</p>\n\n<p>\n	8- Ramazan ayının aynı g&uuml;n&uuml;nde cinsel ilişki olayı bir ka&ccedil; kere tekrarlanırsa, ilişki kuran kimsenin &uuml;zerine tek bir keffaret [yani keffaret t&uuml;rlerinden sadece biri] farz olur. Fakat [zina gibi] aslen haram olan bir yol ile cinsel ilişkide bulunursa, &uuml;zerine cem keffareti [yani keffaret &ccedil;eşitlerinin &uuml;&ccedil;&uuml; de] farz olur.</p>\n\n<p>\n	9- Eğer aynı g&uuml;n i&ccedil;inde cinsel ilişki dışında oru&ccedil; bozma olayı bir ka&ccedil; kere tekrarlanırsa, bunlardan dolayı tek bir keffaret &ouml;demek yeterlidir.</p>\n\n<p>\n	10- &Ouml;nce haram yoldan cinsel ilişkide bulunup, sonra da kendi hel&acirc;liyle ilişki kuran oru&ccedil;lu kimse i&ccedil;in yalnız bir cem keffareti, [yani keffaret &ccedil;eşitlerinin &uuml;&ccedil;&uuml;n&uuml; de] &ouml;demek yeterlidir.</p>\n\n<p>\n	11- Su i&ccedil;mek gibi aslında hel&acirc;l olan ve orucu bozan bir şeyle orucunu bozduktan sonra yenilmesi haram olan bir yiyecek gibi aslında haram olan ve orucu batıl eden başka bir iş yapan kimse i&ccedil;in, tek bir keffaret &ouml;demek yeterlidir.</p>\n\n<p>\n	12- Oru&ccedil;lu kimse geğirmek vasıtasıyla ağzına gelen bir şeyi kasten yutarsa, orucu batıl olur ve &uuml;zerine hem kaza, hem de keffaret gerekir. Ancak geğirdiğinde, eğer kan veya yenilebilir olmaktan &ccedil;ıkmış yiyecek maddesi gibi yenmesi haram olan bir şey ağzına gelir ve kasten onu yutarsa, &uuml;zerine kaza gerektiği gibi ihtiyat gereği cem keffareti de farz olur.</p>\n\n<p>\n	13- Belli bir g&uuml;nde oru&ccedil; tutmayı nezreden kimse, eğer o g&uuml;n&uuml;n orucunu kasten bozarsa, bir k&ouml;le azat etmeli veya peş peşe iki ay oru&ccedil; tutmalı ya da altmış fakiri doyurmalıdır.</p>\n\n<p>\n	14- Başkasının akşam olduğunu haber vermesi &uuml;zerine iftar eden kimse, sonradan akşam olmadığını anlarsa, [haber veren adil olmadığı takdirde] &uuml;zerine hem kaza, hem de keffaret gerekir. Fakat haber veren adil kimse olursa, sadece kaza gerekir.</p>\n\n<p>\n	15- Orucunu bilerek bozan bir kimse, &ouml;ğleden sonra veya keffaret-ten kurtulmak amacıyla &ouml;ğleden &ouml;nce yolculuğa &ccedil;ıkarsa, &uuml;zerine farz o-lan keffaret d&uuml;şmez. Hatta b&ouml;yle birisi i&ccedil;in &ouml;ğleden &ouml;nce tesad&uuml;fen bir yolculuk s&ouml;z konusu olsa bile, ihtiyat gereği keffaret &ouml;demesi farzdır.</p>\n\n<p>\n	16- Orucunu bilerek bozduktan sonra hayız, nifas veya hastalık gibi bir &ouml;z&uuml;rle karşılaşan kimseye keffaret farz olmaz.</p>\n\n<p>\n	17- Ramazan ayının ilk g&uuml;n&uuml; olduğunu kesin olarak bildiği h&acirc;lde orucunu bilerek bozan kimse, eğer daha sonra o g&uuml;n&uuml;n şaban ayının son g&uuml;n&uuml; olduğunu anlarsa, &uuml;zerine keffaret gerekmez.</p>\n\n<p>\n	18- Ramazanın son g&uuml;n&uuml; m&uuml; yoksa şevval ayının ilk g&uuml;n&uuml; m&uuml; diye ş&uuml;phelendiği bir g&uuml;nde orucunu bilerek bozan kimse, daha sonra şevval ayının ilk g&uuml;n&uuml; olduğunu anlarsa, &uuml;zerine keffaret farz olmaz.</p>\n\n<p>\n	19- Oru&ccedil;lu kimse, ramazan ayında oru&ccedil;lu olan hanımıyla cinsel ilişkide bulununca, bakılır: Eğer hanımını bu işe mecbur etmişse, hem kendinin hem de hanımının keffaretini vermelidir. Fakat kadının kendisi de bu işe razı olmuş olursa, her birine birer keffaret farz olur.</p>\n\n<p>\n	20- Eğer bir kadın oru&ccedil;lu olan kocasını cinsel ilişkiye veya orucunu bozan başka bir işi yapmaya zorlarsa, &uuml;zerine kocasının keffareti farz olmaz.</p>\n\n<p>\n	21- Oru&ccedil;lu kimse, ramazan ayında oru&ccedil;lu hanımıyla cinsel ilişkide bulununca, bakılır: Eğer erkek karısını &ccedil;aresiz bırakacak bir şekilde bu işe zorlar, fakat daha sonra kadın ilişki esnasında bu işe razı olursa, erkek iki keffaret, kadın ise bir keffaret &ouml;demelidir. Ama eğer kadın mecbur bırakılmasına rağmen bu işi kendi irade ve ihtiyarı ile yapmış olursa, erkeğin hem kendi kefaretini, hem de karısının keffaretini &ouml;demesi gerekir.</p>\n\n<p>\n	22- Oru&ccedil;lu olan bir kadın ramazan ayında uyuduğu h&acirc;lde, oru&ccedil;lu olan kocası onunla cinsel ilişki kurarsa, kocasının &uuml;zerine tek bir keffaret farz olur; ama kadının orucu sahihtir ve bundan dolayı da keffaret gerekmez.</p>\n\n<p>\n	23- Eğer erkek, hanımını cinsel ilişki dışında orucu bozan başka bir işe zorlarsa, kadının keffaretini &ouml;demesi gerekmediği gibi kadının &uuml;zerine de keffaret farz olmaz.</p>\n\n<p>\n	24- Yolculuk veya hastalık gibi bir sebepten &ouml;t&uuml;r&uuml; oru&ccedil; tutmayan kimse, oru&ccedil;lu olan hanımını cinsel ilişkiye zorlayamaz; fakat zorladığı takdirde ihtiyat gereği kadının keffaretini &ouml;demesi gerekir.</p>\n\n<p>\n	25- İnsan, keffaretini yerine getirme hususunda ihmalk&acirc;r davranmamalıdır; ama hemen yerine getirmesi de gerekmez.</p>\n\n<p>\n	26- Farz olan keffaret borcu birka&ccedil; yıl &ouml;denmezse, &uuml;zerine bir şey eklenmez.</p>\n\n<p>\n	27- Keffaret borcunu altmış fakire yiyecek maddesi vererek &ouml;demesi gereken kimse, altmış fakirlere ulaşma imk&acirc;nı olduğu takdirde onların her birine yaklaşık 750 gr. miktarında olan bir m&uuml;dden fazla yiyecek maddesi vermemeli veya bir fakiri bir defadan fazla doyurmamalıdır. Fakat yiyecek maddelerini, nafakaları &uuml;zerine farz olan ailesinin fertlerine aynen vereceğinden veya onlara yedireceğinden emin olduğu bir fakire, ailesinin her biri i&ccedil;in yaşları k&uuml;&ccedil;&uuml;k olsa dahi birer m&uuml;d vermesinin sakıncası yoktur.</p>\n\n<p>\n	28- Ramazan orucunun kazasını tutmakta olan bir kimse, &ouml;ğleden sonra orucunu kasten bozarsa, on fakire birer m&uuml;d (yaklaşık 750 gr.) buğday ve benzeri yiyecek maddesi vermeli; bunu vermekten &acirc;ciz olursa da, farz ihtiyat gereği &uuml;&ccedil; g&uuml;n peş peşe oru&ccedil; tutmalıdır.</p>','Orucun Keffareti','','publish','closed','open','','orucun-keffareti','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3019',0,'post','',0),(3020,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	Soru: Hayvan kesiminde şer&#39;&icirc; usullere g&ouml;re hangi şartlar aranmaktadır? Ve kesilen hayvanın haram olmaması i&ccedil;in ne gibi kurallara dikkat etmek gerekir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>Hayvanın Şer&#39;&icirc; usullere uygun bi&ccedil;imde kesilmesinde en &ouml;nemli şart, kesen kimsenin M&uuml;sl&uuml;man olma şartıdır.</p>\n\n<p>\n	Bir başka şartı da, kesim aleti ve bı&ccedil;ağın demir t&uuml;r&uuml; metal olması gereğidir. Dolayısıyla saf &ccedil;elik, pirin&ccedil;, mis, altın, g&uuml;m&uuml;ş vs. gibi aletler ile (mecbur kalmadık&ccedil;a) kesim yapmak caiz değildir.</p>\n\n<p>\n	Kesilen hayvanın hel&acirc;llik şartlarından birisi de, onu boğazlarken y&uuml;z&uuml;n&uuml; kıbleye doğru &ccedil;evirmektir. Buna g&ouml;re; eğer insan bilerek ve kasten kıblenin tersi bir y&ouml;ne doğru kesim yaparsa, kesilen hayvan haram olur. Ama eğer unutarak veya kıble y&ouml;n&uuml;n&uuml;n tespitinde yanlış teşhis koyarak veyahut konu hakkında bilgisi olmadığından, hayvanı kıble y&ouml;n&uuml;n&uuml;n aksine bir y&ouml;ne keserse, kesilen hayvan haram olmaz.</p>\n\n<p>\n	Diğer bir &ouml;nemli şart ise, hayvanı keserken Allah&#39;ın ismini anmaktır. Allah&#39;ın isminin &quot;Allahu Ekber&quot;, &quot;Bismillah&quot; &quot;Elhamdulillah&quot;, &quot;La il&acirc;he illallah&quot; gibi &quot;Allah&quot; ismini i&ccedil;eren herhangi bir zikirle anılması k&acirc;fidir.</p>\n\n<p>\n	Bir başka şart ise, hayvanı keserken gırtlağın altından tamamen kesilmesidir; boğaz altında yer alan gırtlak &ccedil;ıkıntısı, kesilen başın &uuml;zerinde kalması gerekmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru: </strong><strong>Kesilen hayvanın hel&acirc;l ve temiz olması i&ccedil;in kesenin erkek veya belli yaşa sahip olma şartı aranmakta mıdır? Yani kadınlar da şer&#39;&icirc; usule g&ouml;re kesim yapabilir mi? Aynı şekilde &ccedil;ocukların kesim yapması bir sakınca doğurur mu?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap:</strong> Hayvan kesen kimsenin M&uuml;sl&uuml;man olması yeterlidir. İster erkek olsun, ister kadın, Allah&#39;a, Hz. Muhammed&#39;e (s.a.a) inanıyorsa, Ehlibeyt İmamları&#39;na karşı da d&uuml;şmanlık ve kin g&uuml;tm&uuml;yorsa, iyiyi-k&ouml;t&uuml;y&uuml; ayırt edecek yaşta &ccedil;ocuk olsa bile, yaptığı kesim hel&acirc;l ve temiz sayılır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru:</strong><strong> Kesimi yapan kimse unutarak veya dalgınlıktan dolayı Allah&#39;ın adını anmayı unutursa veyahut kıbleye &ccedil;evirmeden boğazlarsa, durum nedir?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>İster Allah&#39;ın ismini anmakta, ister kıbleye doğru y&ouml;nelmekte herhangi bir unutkanlık veya dalgınlık y&uuml;z&uuml;nden yanlışlık yaparsa, kesilen hayvanın eti haram olmaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru: </strong><strong>Kesilen hayvan o kadar b&uuml;y&uuml;k ki kıbleye y&ouml;neltilmesi &ccedil;ok meşakkatli veya imk&acirc;nsızdır. Bu durumda ne yapmalı?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>B&ouml;yle bir durumda hayvanın kıbleye y&ouml;neltilmesi şart değil.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru: </strong><strong>Kurban kesme ameli M&uuml;sl&uuml;manlar i&ccedil;in yerine getirilmesi farz olan bir amel mi? Yoksa s&uuml;nnet ve farz olmayan bir amel mi? Ayrıca kimler kurban kesmelidir? Ve kesilen kurban yenilmeli mi, yoksa taksim edilip dağıtılmalı mı?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>Kurban kesmek, Temett&uuml; Haccı&#39;nı yapmak &uuml;zere zilhiccenin 10. g&uuml;n&uuml; Mina&#39;da bulunan kimseler i&ccedil;in yapılması farz bir ameldir. Hacılar imk&acirc;n ve ihtiyar h&acirc;linde bu ameli yapmazlarsa, hacları batıl olur. Ama eğer kurban kesmeye g&uuml;&ccedil;leri yetmezse, 3 g&uuml;n orada, 7 g&uuml;n de d&ouml;nd&uuml;kten sonra memleketlerinde oru&ccedil; tutmalıdırlar.</p>\n\n<p>\n	Hacca gitmeyenler i&ccedil;in ise; kurban kesmek, s&uuml;nnet ve yapılması sık&ccedil;a istenilen faziletli bir ameldir. Bu ameli yerine getirmeyen birisi, farzı terk edip g&uuml;nah işlemiş sayılmaz. Ama madd&icirc; a&ccedil;ıdan zengin sayılan m&uuml;minler i&ccedil;in Kurban Bayramı g&uuml;zel bir fırsat doğurmaktadır. Bu fırsattan yararlanıp kurban kesme amelini bir sosyal dayanışma &ouml;rneği h&acirc;line getirerek fakir ve yoksullara it&#39;am ve ihsanda bulunabilirler.</p>\n\n<p>\n	Kesilen kurbanın eti &uuml;&ccedil;e taksim edilir. Bir kısmının fakirlere verilmesi, bir kısmının da konu komşu ve g&ouml;renlere hediye edilmesi, diğer bir kısmının da yenilmesi m&uuml;stehaptır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru:</strong><strong> Kurban kesilen bir hayvan hangi t&uuml;r ve cinsten olmalı ve kurbanlık bir hayvanda hangi şartlar aranmalıdır. </strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>Kurban olarak boğazlanan hayvan; deve, sığır, koyun veya ke&ccedil;i t&uuml;r&uuml;nden olmalıdır. Dolayısıyla, başka t&uuml;r hayvanların (&ouml;rneğin) tavuk vs.) kurban kesilmesi yeterli değildir. Zaten zikredilen t&uuml;rden hayvanları kurban kesmeye g&uuml;c&uuml; yetmeyenlerden bu amel sakıt olur. Kurbanlık hayvanlarda şu şartlara dikkat edilmelidir:</p>\n\n<p>\n	- Deve 5 yaşından, sığır 2 yaşından, koyun ise 1 yaşından k&uuml;&ccedil;&uuml;k olmamalıdır.</p>\n\n<p>\n	- Kurbanlık hayvan sıhhatli olmalı ve sakatlığı olmamalıdır. Mesel&acirc; k&ouml;r, topal, kuyruğunu yitirmiş, boynuzu kırık olmamalıdır.</p>\n\n<p>\n	- Aşırı derecede zayıf ve cılız olmamalıdır.</p>\n\n<p>\n	- Hayvan erkekse, kısırlaştırılmamış olmalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru: </strong><strong>Vek&acirc;let ve niyabet ile (başkasının yerine) kurban kesilir mi?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>Belirtilen şartlar g&ouml;zetilerek kurban kesmesi i&ccedil;in bir başkasına vek&acirc;let vermenin herhangi bir sakıncası yoktur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru:</strong><strong> Kurban Bayramı namazının vakti ne zaman başlar ve nasıl kılınır?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap: </strong>Kurban Bayramı namazının vakti, bayram g&uuml;n&uuml; g&uuml;neşin doğuşundan &ouml;ğleye kadardır. İki rek&acirc;ttır. Birinci rek&acirc;tta Fatiha ve bir sure okunduktan sonra beş defa tekbir alınır; her tekbirden sonra bir kunut okunur ve beşinci kunuttan sonra bir tekbir daha alınarak r&uuml;k&ucirc;ya gidilir. İkinci rek&acirc;tta ise Fatiha ve bir sure okunduktan sonra d&ouml;rt tekbir alınır, her tekbirden sonra bir kunut okunur, en son kunuttan sonra r&uuml;k&ucirc;ya gidilir; daha sonra secdeler yapılıp teşehh&uuml;t sel&acirc;mla namaz bitirilir.</p>\n\n<p>\n	Kunutlarda her t&uuml;rl&uuml; dua ve zikrin okunması yeterlidir. Ancak ilmih&acirc;llerde belirtilen &quot;Allahumme ehl&#39;el-kibriyai ve&#39;l-azame&quot; diye başlayan duanın okunması daha iyidir.</p>\n\n<p>\n	Yukarıda s&ouml;z&uuml; edilen duanın anlamı ş&ouml;yledir:</p>\n\n<p>\n	&quot;Allah&#39;ım! Ey ululuk ve azamet sahibi, ey c&ouml;mertlik ve ceberut sahibi, ey af ve rahmet sahibi! M&uuml;sl&uuml;manlar i&ccedil;in bayram ve Muhammed (Allah&#39;ın rahmeti ona ve Ehlibeyti&#39;ne olsun) i&ccedil;in birikim, şeref ve artış vesilesi kıldığın bug&uuml;n hakkına, senden Muhammed ve Ehlibeyti&#39;ne rahmet etmeni, Muhammed ve Ehlibeyti&#39;ni ulaştırdığın her hayra beni de ulaştırmanı ve Muhammed ve Ehlibeyti&#39;ni uzaklaştırdığın her k&ouml;t&uuml;l&uuml;kten beni de uzaklaştırmanı diliyorum.&quot;</p>\n\n<p>\n	&quot;Allah&#39;ım! Senden, iyi kullarının dilediği şeylerin en hayırlısını diliyorum ve iyi kullarının ka&ccedil;ıp sana sığındığı şeylerden sana sığınıyorum.&quot;</p>','Kurban Ve Bayram Hükümleri','','publish','closed','open','','kurban-ve-bayram-hukumleri','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3020',0,'post','',0),(3021,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<p>\n	<strong>Soru 1:</strong> Cuma namazının İsl&acirc;m&#39;a g&ouml;re h&uuml;km&uuml; nedir? Kimileri bu namazın farz olduğunu, kimileri de olmadığını s&ouml;yl&uuml;yorlar. Cuma namazından sonra &ouml;ğle namazının kılınması gerekir mi, yoksa cuma namazının kılınmasıyla insanın &uuml;zerinden kalkar mı?</p>\n\n<p>\n	<strong>Cevap 1:</strong> Yery&uuml;z&uuml;nde insanların arasında Allah tarafından g&ouml;nderilmiş bir el&ccedil;i veya onun yerine tayin edilmiş bir imamın (Peygamber ve Ehlibeyt İmamları gibi) bulunduğu zamanlarda cuma namazı, &ouml;zellikle kılınması farz olan toplumsal bir ibadettir ve cumanın kılınmasıyla &ouml;ğle namazı m&uuml;kelleften kalkmış olur. Ancak, &ccedil;ağımızda olduğu gibi, imamın (Hz. Mehdi -a.s-) gaybette olduğu zamanlarda farz olan, cuma ya da &ouml;ğle namazından birini kılmaktır ve bu ikisinden birinin kılınmasıyla diğerinin farziyeti kalkmış olur. Bununla birlikte, ihtiyat gereği cuma namazından sonra &ouml;ğle namazı da kılınmalıdır.</p>\n\n<p>\n	<strong>Soru 2:</strong> Cuma namazının şartları nelerdir?</p>\n\n<p>\n	<strong>Cevap 2:</strong> Cuma namazının doğruluk şartlar şunlardır:</p>\n\n<p>\n	<strong>Birincisi,</strong> namaz kılanların sayısının en az beş kişi olması.</p>\n\n<p>\n	<strong>İkincisi,</strong> cemaat namazında ge&ccedil;erli olan şartlar. Bu şartların hepsi cuma namazında da ge&ccedil;erlidir. &Ouml;rneğin; namaz kıldıran imamla iktida edenlerin arasında veya iktida edenlerin birbirleriyle aralarında duvar veya perde gibi bir engelin bulunmaması ve namaz kıldıran imamın kendisine uyanlardan daha y&uuml;ksek bir yerde (seviyede) durmaması gibi şartlar.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;,</strong> iki yerde kılınan cuma namazı arasında en az bir fersah (5.500 km) mesafe bulunması. Buna g&ouml;re, sıhhat şartlarına haiz iki cuma namazının arası bu mesafeden daha yakın olursa, zamanlama olarak daha &ouml;nce kılınan sahih, &ouml;tekiyse batıl olur.</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml;s&uuml; </strong>ise, cuma kıldıran imamın adil olması, iman vasfına sahip olması (Allah&#39;a, Peygamber&#39;e ve Ehlibeyt İmamlarına inanmış olması), akıllı ve hel&acirc;lzade olması, erkek ve bul&ucirc;ğ &ccedil;ağına ermiş olması, &ouml;zg&uuml;r ve h&uuml;r iradeye sahip olması.</p>\n\n<p>\n	<strong>Soru 3:</strong> Cuma namazının vakti ne zamandır? İ&ccedil;erisinde kılınması gereken belirlenmiş bir vakti var mıdır?</p>\n\n<p>\n	<strong>Cevap 3:</strong> Cuma namazının vakti &ouml;ğle vaktinin girmesiyle başlar ve &ouml;ğle namazının fazilet vakti sayılan s&uuml;reden daha fazla geciktirilmemesi gerekir. Cuma namazını kıldıran kimse namazın vakti ge&ccedil;ecek kadar hutbeleri uzatması caiz değildir. Aksi takdirde cuma namazı itibarını yitirmiş olur.</p>\n\n<p>\n	<strong>Soru 4:</strong> Cuma namazı ka&ccedil; rek&acirc;ttır ve nasıl kılınır? Diğer namazlara g&ouml;re ne gibi &ouml;zellikleri vardır?</p>\n\n<p>\n	<strong>Cevap 4:</strong> Cuma namazı iki rek&acirc;ttır ve keyfiyeti sabah namazı gibidir. Fatiha ve sonraki okunan surenin y&uuml;ksek sesle okunması ve birinci rek&acirc;tta Fatiha&#39;dan sonra Cuma Suresi ve ikinci rek&acirc;tta M&uuml;nafikun Suresi&#39;nin okunması m&uuml;stehaptır. Cuma namazının iki kunutu vardır. İlk kunut birinci rek&acirc;tın r&uuml;kusundan &ouml;nce, ikinci kunut ise ikinci rek&acirc;tın r&uuml;kusundan sonra okunur.</p>\n\n<p>\n	Cuma namazında, namazın kendisi gibi farz olan iki hutbesi vardır ve bu hutbeler namazı kıldıran imam tarafından okunması gerekir. Hutbeler okunmadan kılınan cuma namazı ge&ccedil;ersizdir.</p>\n\n<p>\n	<strong>Soru 5: </strong>Cuma namazına toplumsal boyut veren ve onu diğer namazlara g&ouml;re daha ehemmiyetli kılan şeylerden biri, namazda okunan hutbeler olduğu s&ouml;ylenmektedir. &Ouml;yleyse cuma imamı bu hutbelerde neleri ve nasıl konuşmalıdır?</p>\n\n<p>\n	<strong>Cevap 5: </strong>Cuma imamının birinci hutbede, Allah&#39;a hamd edip Peygamberi&#39;ni sal&acirc;t ve sel&acirc;mla anması, daha sonra insanları g&uuml;nah ve hatalardan sakındırması ve k&uuml;&ccedil;&uuml;k bir sure okuması gerekir.</p>\n\n<p>\n	İkinci hutbede de, birinci hutbedeki gibi, Allah&#39;a hamd ve sena edip, Resul-i Ekrem&#39;i sal&acirc;t ve sel&acirc;m ile andıktan sonra halkı takvaya davet edip k&uuml;&ccedil;&uuml;k bir sure okuması gerekir.</p>\n\n<p>\n	Ayrıca, hutbe okuyan imamın hutbelerde M&uuml;sl&uuml;manların din ve d&uuml;nyasını ilgilendiren konulardan s&ouml;z etmesinin, onlara d&uuml;nyev&icirc; ve uhrev&icirc; gereksinimlerini hatırlatmasının, M&uuml;sl&uuml;manların genel ve b&ouml;lgesel sorunlarını dile getirmesinin, halkı sıkıntıları aşabilmek amacıyla birlik ve beraberliğe davet etmesinin, M&uuml;sl&uuml;man halkların birbirleri hakkındaki gaflet ve bilgisizliklerini gidermesinin daha uygun olacağını s&ouml;ylemeliyiz.</p>\n\n<p>\n	<strong>Soru 6:</strong> Kimilerinin s&ouml;ylediğine g&ouml;re, &uuml;&ccedil; hafta peş peşe cuma namazına iştirak etmemek, insanın m&uuml;nafık sınıfına girmesine sebep olur. Sizce b&ouml;yle bir şey doğru mudur? Doğrusuysa anlamı nedir?</p>\n\n<p>\n	<strong>Cevap 6:</strong> Bu s&ouml;z, Hz. Peygamber ve Ehlibeyt İmamlarından nakledilen hadislere dayandığı i&ccedil;in doğruluğunda ş&uuml;phe edilemez. Ama unutmamalıyız ki bu ve benzeri tekit ve tenkitler, cuma namazının farziyet şartları oluştuğu bir d&ouml;nem i&ccedil;in s&ouml;ylenen s&ouml;zlerdir. Hz. Peygamber veya herhangi bir Ehlibeyt imamının h&acirc;kimiyeti d&ouml;neminde cuma namazının toplumsal boyutunu da g&ouml;z &ouml;n&uuml;nde bulundurursak, s&ouml;ylenen s&ouml;z&uuml;n ne kadar doğru ve haklı bir s&ouml;z olduğunu anlayabiliriz.</p>','Cuma Namazı Hükümleri','','publish','closed','open','','cuma-namazi-hukumleri','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3021',0,'post','',0),(3022,1,'2020-05-08 13:18:41','2020-05-08 10:18:41','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	<strong>Soru 1- Bir m&uuml;&ccedil;tehidi taklit etmenin İsl&acirc;m&#39;daki yeri ve anlamı nedir? İsl&acirc;m fıkhında i&ccedil;tihat ve taklidin h&uuml;k&uuml;m ve sınırları nedir?</strong></p>\n\n<p>\n	Cevap: İsl&acirc;m&#39;ın inan&ccedil; esaslarından sayılmayan amel&icirc; konularda insan iki yoldan birini izlemelidir: Ya din&icirc; h&uuml;k&uuml;mler konusunda i&ccedil;tihat/ihtisas derecesine sahip olmalı ve bizzat kendisi şer&#39;&icirc; h&uuml;k&uuml;mleri kavramakta ve algılamakta k&acirc;fi derecede ilim ve ehliyete sahip olmalıdır ya da mukallit olmalıdır; yani şer&#39;&icirc; meselelerde m&uuml;&ccedil;tehit/ihtisas sahibi olan birisine uyarak onu taklit etmelidir. Başka bir ifadeyle, din&icirc; h&uuml;k&uuml;m ve meselelerde uzman ve mutahassıs birine m&uuml;racaat etmelidir.</p>\n\n<p>\n	İsl&acirc;m&#39;da esas itibariyle m&uuml;kellefi ilgilendiren konular ikiye ayrılmaktadır:</p>\n\n<ol>\n	<li>\n		İtikat boyutunda m&uuml;kellefi ilgilendiren konular: Allah&#39;ın birliği, sıfatları, filleri; ahiret inancı, peygamberlere ve getirdikleri kitaplara iman, peygamberlerin vasilerine iman gibi.</li>\n	<li>\n		Amel boyutunda m&uuml;kellefi ilgilendiren konular: M&uuml;kellefin Rabbine, diğer insanlara ve &ccedil;evreye karşı olan sorumlulukları gibi.</li>\n</ol>\n\n<p>\n	Bu b&ouml;lmeye g&ouml;re, i&ccedil;tihat ve taklit ancak ikinci b&ouml;l&uuml;mde ge&ccedil;erlidir.</p>\n\n<p>\n	<strong>Soru 2-</strong> <strong>Taklit edeceğimiz m&uuml;&ccedil;tehit ve mercii nasıl tespit edebiliriz? Taklit edeceğimiz taklit merciinin belirtilen şartlara sahip olduğuna hangi y&ouml;ntemle kanaat getirebiliriz?</strong></p>\n\n<p>\n	Cevap: Taklit edilecek merciin m&uuml;&ccedil;tehit ve belirtilen şartlara sahip olduğu birka&ccedil; yolla tespit edilir:</p>\n\n<p>\n	a) Deneme ve tecr&uuml;be ile. Bu yol, ilim ehli olanlar i&ccedil;in ge&ccedil;erlidir.</p>\n\n<p>\n	b) Hakkında kesin bir bilgi edinmekle. Bu, o m&uuml;&ccedil;tehidin halk arasındaki ş&ouml;hretinden bile edinilebilir.</p>\n\n<p>\n	c) Kalben kanaat getirmekle.</p>\n\n<p>\n	d) İki adil ve bilirkişinin tanıklık etmesiyle.</p>\n\n<p>\n	<strong>Soru 3- Taklit ettiğimiz m&uuml;&ccedil;tehidin fetvalarını nasıl ve hangi yollarla elde edebiliriz?</strong></p>\n\n<p>\n	Cevap: Taklit ettiğimiz m&uuml;&ccedil;tehidin fetvasına birka&ccedil; yolla ulaşabiliriz:</p>\n\n<p>\n	a) Direkt kendisinden duymakla.</p>\n\n<p>\n	b) İki adil kişinin veya s&ouml;z&uuml;ne g&uuml;venilir bir kişinin nakletmesiyle.</p>\n\n<p>\n	c) M&uuml;&ccedil;tehidin fetvalarını i&ccedil;eren herhangi bir risale ve ilmih&acirc;l ile. Ancak bu risale ve ilmih&acirc;lin hatasız ve g&uuml;venilir olması gerekir.</p>\n\n<p>\n	<strong>Soru 4- Taklit edilecek m&uuml;&ccedil;tehit hangi şartlara sahip olmalıdır?</strong></p>\n\n<p>\n	Cevap:&nbsp; Taklit edilecek m&uuml;&ccedil;tehit;</p>\n\n<p style=\"margin-left:19.85pt;\">\n	1- Erkek olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	2- Baliğ olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	3- Akıllı olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	4- Adil olmalıdır; yani g&uuml;nahlardan uzak durmasını sağlayacak takvaya sahip olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	5- Hel&acirc;lzade olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	6- Hayatta olmalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	7- D&uuml;nya malı ve makamına d&uuml;şk&uuml;n olmamalıdır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	<strong>Soru 5- Taklit edilecek m&uuml;&ccedil;tehidin a&#39;lem/mevcut m&uuml;&ccedil;tehitlerin en bilgilisi olması gerekli midir?</strong></p>\n\n<p>\n	Cevap: Eğer a&#39;lem biriyle a&#39;lem olmayan bir m&uuml;&ccedil;tehidin belli bir konuda fetvaları değişirse, a&#39;lem/daha bilgin m&uuml;&ccedil;tehidi taklit etmek ihtiyata uygundur.</p>\n\n<p>\n	&nbsp;Allah&#39;ın h&uuml;k&uuml;mlerini anlamada, il&acirc;hi teklifleri kaynaklardan istinbat etmede/&ccedil;ıkarsamada diğer m&uuml;&ccedil;tehitlerden daha g&uuml;&ccedil;l&uuml; olmak, ayrıca şer&#39;&icirc; h&uuml;k&uuml;mlerin mevzuatını belirleme ve din&icirc; tekliflerle ilgili İsl&acirc;m&#39;ın fıkh&icirc; g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklama hususunda bire bir etkili olan zaman ve mek&acirc;nın şartlarını tanımak a&#39;lem olmasının &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r.&nbsp;</p>\n\n<p>\n	<strong>Soru 6- M&uuml;&ccedil;tehit ve taklit merciinde ge&ccedil;erli olan adalet vasfı cemaat imamında gerekli olan adalet vasfının aynısı mıdır?</strong></p>\n\n<p>\n	Cevap: İ&ccedil;tihat ve mercilik makamının &ouml;nemi ve hassasiyetine binaen, m&uuml;&ccedil;tehit ve taklit merciinin adil olması şartının yanında, nefsine h&acirc;kim olması ve d&uuml;nya malına d&uuml;şk&uuml;n olmaması da gereklidir.</p>\n\n<p>\n	<strong>Soru 7- Zikredilen şartların dışında m&uuml;&ccedil;tehitte olması gereken başka şartlar da var mıdır? &Ouml;rneğin ulaşılabilir olması, aynı şehirden veya aynı &uuml;lkeden olması gibi.</strong></p>\n\n<p>\n	Cevap: Şartları kendinde taşıyan m&uuml;&ccedil;tehitle şer&#39;&icirc; meselelerde onu taklit eden kimselerin aynı şehirde oturmaları gerekmez.</p>\n\n<p>\n	<strong>Soru 8- Amel etmek i&ccedil;in fetva risalesi/ilmih&acirc;li bulunmayan m&uuml;&ccedil;tehidi taklit etmek caiz midir?</strong></p>\n\n<p>\n	Cevap: Bir insan, taklit edeceği m&uuml;&ccedil;tehidin i&ccedil;tihat i&ccedil;in gerekli şartları taşıdığını kesin olarak bilirse, fetvalarını herhangi bir yolla elde etme kaydıyla, onu taklit edebilir.</p>\n\n<p>\n	<strong>Soru 9- İnsanın taklit ettiği m&uuml;&ccedil;tehidin fetvası, m&uuml;&ccedil;tehitlerden vel&acirc;yet-i fakih makamında olan m&uuml;&ccedil;tehidin fetvasıyla &ccedil;elişirse, ne yapmalıdır?</strong></p>\n\n<p>\n	Cevap: İsl&acirc;m toplumunu ilgilendiren ve M&uuml;sl&uuml;manların geneline ait meselelerde vel&acirc;yet-i fakih makamında olan m&uuml;&ccedil;tehidin g&ouml;r&uuml;şlerine uyulması gerekir. Taklit merciinin fetvasına, sadece ferd&icirc; ve kişisel konularda uyulabilir.</p>','Taklit Hükümleri','','publish','closed','open','','taklit-hukumleri','','','2020-05-08 13:18:41','2020-05-08 10:18:41','',0,'http://islamex.com/?p=3022',0,'post','',0),(3023,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;\n	<p>\n		İsl&acirc;m fıkhı a&ccedil;ısından insanın gerek bireysel, gerek sosyal davranışlarından her biri bir h&uuml;kme t&acirc;bidir. İnsanın hayatı boyunca karşılaşabileceği b&uuml;t&uuml;n h&acirc;l ve durumların ya da sergileyebileceği b&uuml;t&uuml;n tutum ve davranışların İsl&acirc;m fıkhında belli bir h&uuml;km&uuml; vardır ve h&uuml;km&uuml; belirlenmeyen tek bir h&acirc;l veya davranış s&ouml;z konusu değildir. Bu bağlamda diğer fıkıh okullarına kıyasla Ehl-i Beyt fıkhının belirgin bir zenginliği ve &uuml;st&uuml;nl&uuml;ğ&uuml; vardır. Bu kısa a&ccedil;ıklamadan sonra dergimizin bu sayısının fıkıh k&ouml;şesinde &ouml;zellikle Şehitler Serveri, Mazlumlar Efendisi Hz. H&uuml;seyin (a.s.) aşıklarını ilgilendiren bazı konuları fıkh&icirc; a&ccedil;ıdan değerlendirmeyi uygun bulduk. Bu konuları birka&ccedil; başlık altında işleyeceğiz:</p>\n</p>\n\n<h2>\n	1) İmam H&uuml;seyin (a.s.)&#39;ın M&uuml;barek İsmi</h2>\n\n<p>\n	Resul-i Ekrem (s.a.a.)&#39;in ş&ouml;yle buyurduğu rivayet edilir: &quot;Hasan ve H&uuml;seyin isimleri, cennet isimlerindendir ve İsl&acirc;m&#39;dan &ouml;nce kimse bu isimlerle adlandırılmamıştır.&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 1-</strong> Hz. H&uuml;seyin (a.s.)&#39;ın ismi, tıpkı Hz. Resulullah (s.a.a.), Hz. Fatıma&#39;t&uuml;z- Zehra (s.a.) ve diğer Ehl-i Beyt İmamları&#39;nın m&uuml;barek isimleri gibi, saygı g&ouml;sterilmesi gereken kutsal isimlerdendir; dolayısıyla ona karşı her t&uuml;rl&uuml; saygısızlık haramdır. &Ouml;rneğin; Hz. H&uuml;seyin (a.s.)&#39;ın m&uuml;barek isminin yazılı olduğu k&acirc;ğıdı yakmak, onu &ccedil;&ouml;pe atmak gibi saygısızlık sayılacak bir davranışta bulunmak, o m&uuml;barek ismi saygısızlık sayılacak bir şeyle veya bir şeye yazmak caiz değildir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 2-</strong> Gus&uuml;ls&uuml;z ve abdestsiz olarak Hz. İmam H&uuml;seyin (a.s.)&#39;ın m&uuml;barek ismine el s&uuml;rmek, dokunmak haramdır. Abdesti olmayan veya &uuml;zerine gus&uuml;l farz olan kimse, o m&uuml;barek isme el s&uuml;rmemelidir.</p>\n\n<h2>\n	2) Hz. İmam H&uuml;seyin (a.s.)&#39;ın Haremi</h2>\n\n<p>\n	<strong>H&uuml;k&uuml;m 1-</strong> Bilindiği gibi, geniş fıkıh kitaplarında a&ccedil;ıklanan şartların ger&ccedil;ekleşmesi h&acirc;linde, yolculukta g&uuml;nl&uuml;k d&ouml;rt rek&acirc;tlı farz namazların ikişer rek&acirc;t olarak kılınması gerekmektedir. Ancak d&ouml;rt yer var ki, yolcu isterse oralarda bu namazlarını tam olarak kılabilir. Bu d&ouml;rt yer şunlardır: 1- Mescid-i Haram 2- Mescid-i Nebi (s.a.a.) 3- Mescid-i K&ucirc;fe 4- İmam H&uuml;seyin (a.s.)&#39;ın Haremi.</p>\n\n<p>\n	İmam Cafer Sadık (a.s.) ş&ouml;yle buyurmuştur: &quot;D&ouml;rt yerde namaz tam kılınır: Mescid-i Haram, Mescid-i Nebi (s.a.a.), Mescid-i K&ucirc;fe ve İmam H&uuml;seyin (a.s.)&#39;ın Haremi.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu h&uuml;k&uuml;mde dikkat &ccedil;eken iki husus vardır:</p>\n\n<p>\n	1- İmam H&uuml;seyin (a.s.)&#39;in Haremi, Allah&#39;ın Haremi ve Resulullah (s.a.a.)&#39;in Haremiyle aynı sıraya konmuştur.</p>\n\n<p>\n	2- Yolcunun bu kutsal mek&acirc;nlarda namazlarını tam olarak kılabilmesinin sırrı şudur: Bu kutsal mek&acirc;nlarda kimse kendini garip ve yabancı hissetmemeli, oraları kendi evi ve vatanı olarak g&ouml;rmelidir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 2-</strong> Tahareti olmayan kimse (c&uuml;n&uuml;p veya hayız ve nifas h&acirc;linde olan kadın), farz ihtiyat gereği, İmam H&uuml;seyin (a.s.)&#39;ın Haremi&#39;nde tevakkuf etmemeli, durmamalıdır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 3-</strong> İmam H&uuml;seyin (a.s.)&#39;ın Haremi&#39;nde namaz kılmanın &ccedil;ok sevabı vardır. Hatta orada namaz kılmak, Mescid-i Haram ve Mescid-i Nebi (s.a.a.) dışında diğer camilerde namaz kılmaktan daha faziletlidir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 4-</strong> İmam H&uuml;seyin (a.s.)&#39;ın kabrini ziyaret etmenin &ccedil;ok sevabı vardır. Ehl-i Beyt İmamları&#39;nın hadislerinde bu konuya olduk&ccedil;a &ouml;nem verildiği g&ouml;zlemlenmektedir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 5-</strong> Hadislerde, yılın belirli gece ve g&uuml;nd&uuml;zlerinde Şehitler Efendisi Hz. H&uuml;seyin (a.s.)&#39;ın ziyareti &ouml;nemle tavsiye edilmiştir. Bunlardan bazıları ş&ouml;yledir: Aşura g&uuml;n&uuml;, Arefe gecesi ve g&uuml;nd&uuml;z&uuml;, Şaban ayının 15. g&uuml;n&uuml;, Ramazan ayının b&uuml;t&uuml;n g&uuml;nleri, &ouml;zellikle de ilk, orta ve son geceleri ve Fıtır Bayramı g&uuml;n&uuml;.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 6-</strong> İmam H&uuml;seyin (a.s.)&#39;ın Haremi&#39;ne gitmek i&ccedil;in abdest almak m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 7-</strong> İmam H&uuml;seyin (a.s.)&#39;ı ziyarete giderken gusletmek m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 8-</strong> Yolculuğa &ccedil;ıkarken, &ouml;zellikle de İmam H&uuml;seyin (a.s.)&#39;ı ziyaret etmek i&ccedil;in yolculuğa &ccedil;ıkarken gusletmek m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 9-</strong> Peygamber ve diğer Ehl-i Beyt İmamları&#39;nın Haremlerine giderken en temiz elbiseleri giyip g&uuml;zel koku s&uuml;r&uuml;nmek m&uuml;stehap iken, İmam H&uuml;seyin (a.s.)&#39;ın Haremi&#39;ne giderken g&uuml;zel koku s&uuml;r&uuml;nmemek tavsiye edilmiştir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 10-</strong> İmam H&uuml;seyin (a.s.)&#39;ı ziyaret ederken, Ehl-i Beyt İmamları&#39;ndan elimize ulaşan ziyaretnamelerden yaralanmak m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 11-</strong> Ziyaretten sonra iki rek&acirc;t namaz kılmak m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 12-</strong> Ziyaretten sonra dua etmek, Allah&#39;tan hacetini istemek ve Kur&#39;an okumak, ziyaretin adabından sayılmıştır.</p>\n\n<p>\n	<strong>Not:</strong> Ziyaretin adabı bu sayılanlarla sınırlı değildir. Ayrıca bu adap, Resul-i Ekrem (s.a.a.) ve diğer Ehl-i Beyt İmamları&#39;nı ziyarette de ge&ccedil;erlidir.</p>\n\n<h2>\n	3) İmam H&uuml;seyin (a.s.)&#39;ın Kabrinin Toprağı (Kerbel&acirc; Toprağı):</h2>\n\n<p>\n	Dinin ihyası uğruna İmam H&uuml;seyin (a.s.)&#39;ın bir avu&ccedil; yakınları ve y&acirc;r&acirc;nıyla birlikte Kerbel&acirc; &ccedil;&ouml;l&uuml;nde sergilediği yiğitlik ve fedak&acirc;rlık destanının anısını yaşatmak amacıyla, dinin &ouml;nderleri tarafından Kerbel&acirc; toprağı i&ccedil;in &ouml;zel bir saygınlık &ouml;ng&ouml;r&uuml;lm&uuml;ş, o kutsal toprak i&ccedil;in &ouml;zel bazı h&uuml;k&uuml;mler beyan edilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 1-</strong> Namazda Kerbel&acirc; toprağı &uuml;zerine secde etmek m&uuml;stehaptır ve namazın sevabının artmasına sebep olur.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 2-</strong> Kerbel&acirc; toprağıyla yapılmış olan tesbihle zikir &ccedil;ekmenin &ccedil;ok fazileti vardır. Hatta bazı hadislerde, zikir &ccedil;ekilmese dahi sırf o tesbihi elde bulundurmaya zikir sevabı verileceği ifade edilmiştir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 3-</strong> Her t&uuml;rl&uuml; toprağı yemek haram olmakla beraber şifa niyetiyle Kerbel&acirc; toprağından az bir miktar tatmak caizdir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 4-</strong> Fıtır Bayramı g&uuml;n&uuml;, Bayram Namazı&#39;ndan &ouml;nce hurma veya azıcık Kerbel&acirc; toprağıyla iftar etmek m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 5- </strong>Kerbel&acirc; toprağından yapılmış m&uuml;h&uuml;r (toprak par&ccedil;ası) veya tesbihe saygısızlık caiz değildir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 6-</strong> Yeni doğan bebeğin ağzını azıcık Kerbel&acirc; toprağıyla a&ccedil;mak m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 7-</strong> Cenazeyi defnederken yanına bir miktar Kerbel&acirc; toprağı koymak, hanutuna da Kerbel&acirc; toprağından karıştırmak m&uuml;stehaptır.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 8-</strong> İmam H&uuml;seyin (a.s.)&#39;ın kabrine ait toprağı (Kerbel&acirc; m&uuml;hr&uuml; ve tesbihini) &ouml;pmek, koklamak ve ona el s&uuml;rmek m&uuml;stehaptır.</p>\n\n<h2>\n	4) İmam H&uuml;seyin Adına Verilen Nezirler:</h2>\n\n<p>\n	İmam H&uuml;seyin (a.s.) adına verilen nezirler, nezredenlerin niyetleri doğrultusunda ve razı oldukları y&ouml;nde, İmam H&uuml;seyin (a.s.) i&ccedil;in yas merasimi d&uuml;zenlemek, ziyaret&ccedil;ilerini ağırlamak, mektebini yaymak gibi işlerde kullanılmalıdır.</p>\n\n<h2>\n	5) İmam H&uuml;seyin (a.s.) i&ccedil;in yas tutmak:</h2>\n\n<p>\n	<strong>H&uuml;k&uuml;m 1-</strong> &Ouml;zellikle de Muharrem ayında Mazlumlar Efendisi Hz. İmam H&uuml;seyin (a.s.) i&ccedil;in yas tutmak, yas merasimleri d&uuml;zenlemek, insanı Allah&#39;a yakınlaştıran en faziletli amellerdendir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 2-</strong> Krebel&acirc; faciasını canlandırmak amacıyla yapılan g&ouml;steriler, haram bir işi i&ccedil;ermemek şartıyla sakıncasız olmakla birlikte, onun yerine mersiye (ağıt) meclisleri d&uuml;zenlemek daha iyidir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 3-</strong> Bedene zarar vermemek şartıyla yas, matem ve h&uuml;z&uuml;n belirtisi olarak dizeler okuyup sine ve zincir vurmanın sakıncası yoktur.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 4-</strong> İmam H&uuml;seyin (a.s.) ve y&acirc;r&acirc;nının mazlumiyetine ağlamak, ağlatmak ve mahzun olmak, karşılığında cennet va&#39;dedilen faziletli amellerdendir.</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m 5-</strong> Aşura g&uuml;n&uuml;, İmam H&uuml;seyin (a.s.) ve Ehl-i Beyti ve y&acirc;r&acirc;nının mazlumiyeti ve susuzluğunu hatırlayarak s&uuml;rekli mahzun olmak fazla su i&ccedil;memek m&uuml;stehap olmakla birlikte, o g&uuml;n oru&ccedil; tutmak mekruhtur. Bu h&uuml;km&uuml;n gerek&ccedil;esi olarak İmam Cafer Sadık (a.s.) ş&ouml;yle buyuruyor: &quot;&Uuml;meyye Oğulları, İmam H&uuml;seyin (a.s.)&#39;ı &ouml;ld&uuml;rmeye muvaffak olurlarsa, onun şehit olduğu g&uuml;n&uuml; m&uuml;barek bir g&uuml;n addedip kutlamaya ve oru&ccedil; tutmaya nezrettiler. Dolayısıyla Aşura g&uuml;n&uuml; oru&ccedil; tutmak, &Uuml;meyye Oğulları&#39;nın bir geleneğidir.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Bu nedenle Ehl-i Beyt İmamları (a.s.) bu zalim ve bozguncu g&uuml;ruha muhalefet etmek amacıyla o g&uuml;n oru&ccedil; tutmayı hoş g&ouml;rmemişlerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Fıkıh k&ouml;şemizi burada noktalarken Kerbel&acirc; faciasının 1363. yıld&ouml;n&uuml;m&uuml;nde sesleniyoruz:</p>\n\n<p>\n	<strong>Sel&acirc;m olsun sana ey H&uuml;seyin! Ey h&uuml;r insanların &ouml;nderi! Sel&acirc;m olsun sana ve alemdarın Ebulfazl&#39;ıl-Abbas&#39;a! Sel&acirc;m olsun sana ve mazlumiyetinin tartışılmaz senedi altı aylık yavruna! Sel&acirc;m olsun sana ve seninle birlikte şehadet şerbetini i&ccedil;en o y&uuml;ce insanlara! Keşke biz de seninle birlikte olsaydık da b&uuml;y&uuml;k bir başarıya ulaşsa</strong></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- el-H&uuml;seyin, Simatuhu ve Siretuhu, s.14, Tarih-i Dimaşk, s.17&#39;den naklen.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Vesail&#39;&uuml;ş-Şia, c.5, s.546.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bihar&#39;ul-Envar, c.98, s.28 ve Sirac&#39;uş-Şia, s.234.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Bihar&#39;ul-Envar, c.98, s.133 ve 340.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Cevahir&#39;ul-Kelam, c.17, s.107.</p>\n	</div>\n</div>','Kerbela-Aşura','','publish','closed','open','','kerbela-asura','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3023',0,'post','',0),(3024,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<h2>\n	&nbsp;</h2>\n\n<p>\n	Soru: Hel&acirc;l m&uuml;ziği haram m&uuml;zikten ayıran şey nedir? Acaba kl&acirc;sik m&uuml;zik hel&acirc;l midir? Bu konuda bize bir &ouml;l&ccedil;&uuml; verebilir misiniz?</p>\n\n<p>\n	<strong>Cevap: </strong>&Ouml;rfe g&ouml;re g&uuml;nah ve eğlence meclislerine uygun olan eğlendirici ve coşturucu m&uuml;zik haramdır. Bu alanda kl&acirc;sik m&uuml;zikle diğer m&uuml;zikler arasında hi&ccedil;bir fark yoktur. Mevzuun teşhisi m&uuml;kellefin &ouml;rf&icirc; g&ouml;r&uuml;ş&uuml;ne bırakılmıştır. B&ouml;yle olmayan m&uuml;ziğin bir sakıncası yoktur.</p>\n\n<p>\n	Soru: Din&icirc; kurum ve m&uuml;esseselerce sakıncasız olduğu s&ouml;ylenen kasetleri dinlemenin h&uuml;km&uuml; nedir? Keman, viyola ve ney gibi m&uuml;zik aletlerini kullanmanın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>S&ouml;z konusu kasetleri dinlemenin caiz olması, m&uuml;kellefin kendi teşhisine bağlıdır; m&uuml;kellef eğer kasetin, eğlence meclislerine uygun neşelendirici m&uuml;zik i&ccedil;ermediği ve i&ccedil;inde batıl s&ouml;zler bulunmadığı sonucuna varırsa, onu dinlemesinin sakıncası yoktur. Dolayısıyla, sırf bir din&icirc; kurum ve m&uuml;essese tarafından sakıncasız olduğunun s&ouml;ylenmesi, onun mubah olması i&ccedil;in şer&#39;&icirc; bir delil teşkil etmez. M&uuml;zik aletlerini, eğlence ve g&uuml;nah meclislerine uygun olan coşturucu ve eğlendirici m&uuml;ziklerde kullanmak caiz değildir; ama bu aletlerden makul ama&ccedil;lar i&ccedil;in hel&acirc;l olarak yararlanmanın sakıncası yoktur. Bunun teşhisi ise m&uuml;kellefin kendisine bırakılmıştır.</p>\n\n<p>\n	Soru: Neşelendirici ve eğlendirici m&uuml;zikten maksat nedir? Neşelendirici ve eğlendirici m&uuml;ziklerle diğer m&uuml;zikleri ayırt etmenin yolu nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Neşelendirici ve eğlendirici m&uuml;zik, sahip olduğu &ouml;zellikleri nedeniyle insanı Allah Teala&#39;dan ve ahl&acirc;k&icirc; erdemlerden uzaklaştıran, l&acirc;ubal&icirc;liğe ve g&uuml;naha s&uuml;r&uuml;kleyen m&uuml;ziktir. Mevzuun teşhisinde &ouml;rfe başvurulması gerekir.</p>\n\n<p>\n	Soru: M&uuml;zik hakkında h&uuml;k&uuml;m verirken &ccedil;algıcın kişiliğinin, &ccedil;algı yerinin ve amacının etkisi var mıdır?</p>\n\n<p>\n	<strong>Cevap: </strong>Haram m&uuml;zik, eğlence ve g&uuml;nah meclislerine uygun olan, olumsuz y&ouml;nde insanı etkileyen, coşturan ve neşelendiren m&uuml;ziktir; bazen &ccedil;algıcın kişiliği veya &ccedil;algıyla s&ouml;ylenen s&ouml;z, &ccedil;algının &ccedil;alındığı yer ve diğer şartlar, m&uuml;ziğin, haram olan eğlendirici ve coşturucu m&uuml;ziğin veya b&ouml;yle ortamlarda işlenebilecek bir başka haramın kapsamına girmesinde etkili olabilir.</p>\n\n<p>\n	Soru: M&uuml;ziğin haram oluşundaki &ouml;l&ccedil;&uuml;, onun sadece coşturucu ve neşelendirici oluşu mudur, yoksa bunun yanında tahrik edici ve heyecanlandırıcı oluşunun da etkisi var mıdır? Eğer m&uuml;zik, dinleyenleri kederlendirir veya ağlatırsa h&uuml;k&uuml;m nedir? M&uuml;zik ve &ccedil;algı aletlerinin eşliğinde gazel okumanın ve dinlemenin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Bu konuda &ouml;l&ccedil;&uuml;, m&uuml;ziğin &ccedil;alınmasının niteliği ile birlikte onun b&uuml;t&uuml;n &ouml;zelliklerinin dikkate alınması, eğlence ve g&uuml;nah meclislerine uygun olan coşturucu ve eğlendirici m&uuml;ziklerden olup olmamasıdır. Bu durumda, tabiatı gereğince eğlendirici ve neşelendirici t&uuml;rden m&uuml;zik, ister heyecanlandırıcı olsun, ister olmasın, ister dinleyiciyi kederlendirsin, ister ağlatsın b&ouml;yle bir m&uuml;zik haramdır. M&uuml;zik aletleri eşliğinde gazel okumak, g&uuml;nah ve fesat meclislerine uygun olan m&uuml;zik h&acirc;lini alırsa, s&ouml;ylenmesi ve dinlenmesi haramdır.</p>\n\n<p>\n	Soru: İsl&acirc;m fıkhına g&ouml;re haram olan teganni nedir? Acaba sadece insan sesiyle sınırlı mıdır, yoksa m&uuml;zik aletlerinden &ccedil;ıkan sesleri de kapsıyor mu?</p>\n\n<p>\n	<strong>Cevap: </strong>Teganni; insanın, dalgalandırarak gırtlaktan &ccedil;ıkardığı, g&uuml;nah ve fesat meclislerine uygun coşturucu sesidir. Sesi bu şekilde gırtlakta dalgalandırarak &ccedil;ıkarmak ve onu dinlemek haramdır.</p>\n\n<p>\n	Soru: Kadınların, d&uuml;ğ&uuml;n t&ouml;renlerinde tef &ccedil;almasının h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlendirici ve neşelendirici makamlar &ccedil;almak amacıyla m&uuml;zik aletlerini kullanmak caiz değildir. Fakat d&uuml;ğ&uuml;n t&ouml;renlerinde kadınların kendi aralarında şarkı-t&uuml;rk&uuml; s&ouml;ylemelerinin caiz olması uzak bir ihtimal değildir.</p>\n\n<p>\n	Soru: Haram nitelikli teganni ile okunan m&uuml;ziği evde dinlemek caiz midir? Eğer insan bundan etkilenmezse h&uuml;k&uuml;m nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>İster evde yalnız başına olsun, ister başkalarının yanında olsun, ister etkilensin, ister etkilenmesin, bu t&uuml;r m&uuml;zikleri dinlemek her h&acirc;l&uuml;k&acirc;rda haramdır.</p>\n\n<p>\n	Soru: Fıkf&icirc; bir terim olarak &quot;m&uuml;zik ve teganni&quot;den maksat nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Teganni, eğlence meclislerine uygun olarak boğazda titretilerek &ccedil;ıkarılan insan sesidir. Bu, hem s&ouml;yleyene, hem de dinleyene haram olan bir g&uuml;nahtır. M&uuml;zik ise, m&uuml;zik aletleri &ccedil;almaktır. Bu da, eğer g&uuml;nah meclislerinde yaygın olduğu şekilde olursa, hem &ccedil;alana ve hem de dinleyene haramdır. Ama bu şekilde değilse, &ouml;z&uuml; itibariyle caizdir ve sakıncası yoktur.</p>\n\n<p>\n	Soru: Sahibi s&uuml;rekli m&uuml;zik kaseti dinleyen bir yerde &ccedil;alışıyorum ve dolayısıyla istemeden bunları dinlemek zorunda kalıyorum; acaba benim i&ccedil;in bu caiz midir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğer kasetler eğlence ve g&uuml;nah meclislerine uygun olan eğlendirici teganni ve m&uuml;zik par&ccedil;aları i&ccedil;eriyorsa, onları dinlemek caiz değildir. Fakat o iş yerinde bulunmak zorunda iseniz, oraya gidip &ccedil;alışmanızın sakıncası yoktur. Bununla beraber istemeyerek duymak zorunda olsanız bile, bu t&uuml;r m&uuml;zikleri dinlememeniz gerekir.</p>\n\n<p>\n	Soru: Bazen radyo ve televizyondan, bence eğlence ve g&uuml;nah meclislerine uygun olan m&uuml;zikler yayınlanmaktadır; acaba bunları dinlemekten ka&ccedil;ınmam ve diğerlerini de engellemem gerekir mi?</p>\n\n<p>\n	<strong>Cevap: </strong>Sizce o m&uuml;zikler, eğlence ve g&uuml;nah meclislerine uygun olan eğlendirici ve neşelendirici t&uuml;rdense, onları dinlemeniz caiz değildir. Fakat m&uuml;nkerden nehyetme a&ccedil;ısından diğerlerini sakındırmanız, onların da s&ouml;z konusu m&uuml;ziğin, haram m&uuml;zik t&uuml;r&uuml;nden olduğu hususunda sizinle aynı g&ouml;r&uuml;ş&uuml; paylaştıklarını bilmenize bağlıdır.</p>\n\n<p>\n	Soru: Batı &uuml;lkelerinde &uuml;retilen eğlendirici m&uuml;zik ve teganni kasetlerini dinlemenin ve dağıtmanın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlence ve g&uuml;nah meclislerine uygun olan eğlendirici ve neşelendirici m&uuml;ziğin &ccedil;alınması ve dinlenmesinin haram oluşunda, diller ve &uuml;retilen &uuml;lkeler arasında hi&ccedil;bir fark yoktur. Dolayısıyla eğer s&ouml;z konusu kasetler, g&uuml;nah nitelikli teganni veya haram m&uuml;zik i&ccedil;eriyorlarsa, onların dağıtımını yapmak, onları alıp satmak ve dinlemek caiz değildir.</p>\n\n<p>\n	Soru: Kadın ve erkeğin ister enstr&uuml;man eşliğinde olsun, ister olmasın, radyo veya kasetten şarkı-t&uuml;rk&uuml; s&ouml;ylemelerinin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlence meclislerine uygun olarak s&ouml;ylenen şarkı-t&uuml;rk&uuml; şer&#39;an haramdır. Dolayısıyla s&ouml;yleyen ister erkek olsun, ister kadın; ister canlı olsun, ister kasetten; ister m&uuml;zik aletleri eşliğinde olsun, ister olmasın; şarkı-t&uuml;rk&uuml; s&ouml;ylemek ve dinlemek caiz değildir.</p>\n\n<p>\n	Soru: Cami gibi mukaddes mek&acirc;nlarda makul ve hel&acirc;l hedef ve ama&ccedil;larla m&uuml;zik &ccedil;almanın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlence ve g&uuml;nah meclislerine uygun eğlendirici ve neşelendirici m&uuml;zik &ccedil;almak, caminin dışında da olsa ve makul hel&acirc;l ama&ccedil;lar taşısa da mutlak olarak caiz değildir. Fakat mukaddes yerlerde bazı m&uuml;nasebetler gereği m&uuml;zik nağmeleri eşliğinde inkıl&acirc;p marşları vb. okumak ve s&ouml;ylemek, o yerin saygınlığıyla &ccedil;elişmezse ve &ouml;rneğin cami gibi yerlerde namaz kılanları rahatsız etmezse, sakıncası yoktur.</p>\n\n<p>\n	Soru: Enstr&uuml;man ve &ouml;zellikle &quot;santur&quot; (kanuna benzer bir m&uuml;zik aleti) &ccedil;almayı &ouml;ğrenmenin bir sakıncası var mı? Diğerlerini buna teşvik etmenin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Fesat ve g&uuml;naha yol a&ccedil;madığı takdirde haram olmayan m&uuml;zik aletlerini makul ve mubah ama&ccedil;la inkıl&acirc;p marşlarında, din&icirc; marşlarda, yararlı k&uuml;lt&uuml;rel vb. programlar uygulamada kullanmanın sakıncası yoktur. Bu ama&ccedil;la bir enstr&uuml;manı &ccedil;almayı &ouml;ğrenmenin ve &ouml;ğretmenin &ouml;z&uuml; itibariyle bir sakıncası yoktur.</p>\n\n<p>\n	Soru: Kadının, teganni ile okuduğu şiiri veya başka s&ouml;zleri dinlemenin h&uuml;km&uuml; nedir? Bu konuda dinleyenin gen&ccedil; veya yaşlı, erkek veya kadın olması, h&uuml;km&uuml; değiştirir mi? Dinleyen kişi kadının mahremi olursa, h&uuml;k&uuml;m nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Kadının sesi, eğlence meclislerinde olduğu gibi teganniyle &ccedil;ıkmazsa, dinleyen de lezzet alma kastıyla dinlemezse ve herhangi bir fesada ve olumsuzluğa da yol a&ccedil;mazsa, onu dinlemenin sakıncası yoktur. Bu a&ccedil;ıdan yukarıdaki durumlar arasında da hi&ccedil;bir fark yoktur.</p>\n\n<p>\n	Soru: &Uuml;lkelerin mill&icirc; mirası olan geleneksel ve yerel m&uuml;zikler haram mıdır?</p>\n\n<p>\n	<strong>Cevap: </strong>&Ouml;rfte, halk arasında g&uuml;nah meclislerine uygun haram m&uuml;ziklerden sayılan her şey, mutlak suretle haramdır. Bu hususta &uuml;lkeler arasında ve geleneksel m&uuml;ziklerle diğerleri arasında hi&ccedil;bir fark yoktur.</p>\n\n<p>\n	Soru: Bazen Arap&ccedil;a yayın yapan radyolardan bazı m&uuml;zikler yayınlanmaktadır; Arap&ccedil;a&#39;yı dinleme şevkiyle bunlara kulak vermek caiz midir?</p>\n\n<p>\n	<strong>Cevap: </strong>G&uuml;nah ve eğlence meclislerine uygun m&uuml;zikleri dinlemek, mutlak suretle haramdır; sırf Arap&ccedil;a dinleme şevki, bunları dinlemeyi şer&#39;an hel&acirc;l kılmaz.</p>\n\n<p>\n	Soru: M&uuml;zik aletlerinin alım satımının h&uuml;km&uuml; nedir? Bunları kullanmanın sınırı nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlendirici olmayan m&uuml;zikler &ccedil;almak amacıyla, ortak ama&ccedil;lı (hem hel&acirc;l m&uuml;zikler ve hem de haram m&uuml;zikler i&ccedil;in) kullanılan m&uuml;zik aletlerinin alım satımının sakıncası yoktur.</p>\n\n<p>\n	Soru: Duayı, Kur&#39;&acirc;n&#39;ı ve ezanı m&uuml;zik par&ccedil;ası gibi teganniyle okumak caiz midir?</p>\n\n<p>\n	<strong>Cevap:</strong> Sesi g&uuml;nah ve eğlence meclislerine uygun şekilde teganniyle &ccedil;ıkarmak, mutlak olarak hatta dua, Kur&#39;&acirc;n, ezan, mersiye vs. okurken bile haramdır.</p>\n\n<p>\n	Soru: G&uuml;n&uuml;m&uuml;zde m&uuml;zik, &uuml;z&uuml;nt&uuml;, ıstırap, cinsel sorunlar ve kadınlardaki cinsel isteksizlik gibi bazı psikolojik hastalıkların tedavisinde kullanılmaktadır; bunun h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>G&uuml;venilir ve uzman bir doktorun, hastanın tedavisinin m&uuml;zikten yararlanmaya bağlı olduğuna dair kesin g&ouml;r&uuml;ş belirtmesi durumunda hastanın tedavisinin gerektirdiği miktarda m&uuml;zikten yararlanmasının sakıncası yoktur.</p>\n\n<p>\n	Soru: Eğlence meclislerine uygun olan m&uuml;ziği dinlemek, insanın eşine eğilimini artırırsa, h&uuml;k&uuml;m nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Sırf eşine eğiliminin artması amacını g&uuml;tmesi, bu nitelikteki m&uuml;ziği dinlemek i&ccedil;in şer&#39;&icirc; bir ruhsat olamaz.</p>\n\n<p>\n	Soru: Kadının, &ccedil;algı&ccedil;ların kadınlardan oluştuğu bir grup eşliğinde, kadınlar i&ccedil;in konser vermesinin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Konser vermek, teganniyle ve coşturucu nitelikte olmazsa ve ona eşlik eden m&uuml;zik de haram olan eğlendirici t&uuml;rden olmazsa, &ouml;z&uuml; itibariyle sakıncalı değildir.</p>\n\n<p>\n	Soru: Eğer m&uuml;ziğin haram oluşunda &ouml;l&ccedil;&uuml;, neşelendirici ve g&uuml;nah meclislerine uygun oluşu ise, bu durumda bazı insanları ve hatta m&uuml;meyyiz olmayan, yani iyiyle k&ouml;t&uuml;y&uuml; ayırt edemeyen &ccedil;ocukları coşturan marş ve m&uuml;ziklerin h&uuml;km&uuml; nedir? Acaba kadınların teganni ile okudukları m&uuml;ptezel, bayağı kasetler, coşturucu olmazsa, yine de haram mıdır? S&uuml;r&uuml;c&uuml;lerinin genellikle bu gibi kasetler kullandığı umum&icirc; taşıtlara binen yolcuların ne yapması gerekir?</p>\n\n<p>\n	<strong>Cevap:</strong> Teganniyle &ccedil;ıkarılan neşelendirici ses ve okunan m&uuml;zik, eğer nitelik veya i&ccedil;erik ya da &ccedil;algıcın &ccedil;algı aletlerini kullanırken veya şarkıcının okurken sergilediği &ouml;zel durum itibariyle eğlence ve g&uuml;nah meclislerine uygun m&uuml;zik t&uuml;r&uuml;nden olursa, bu, bunu dinlediğinde coşmayan kimse i&ccedil;in bile haramdır. Haram olan coşturucu m&uuml;zik okunduğunda ve &ccedil;alındığında, taşıtlardaki b&uuml;t&uuml;n yolcuların bunları dinlemekten sakınmaları ve diğerlerini bu m&uuml;nkerden sakındırmaları gerekir.</p>\n\n<p>\n	Soru: Erkeğin kendi hel&acirc;linden lezzet almak amacıyla yabancı bir kadının teganniyle s&ouml;ylediği haram m&uuml;ziği dinlemesi caiz midir? Acaba eşlerin birbirleri i&ccedil;in haram nitelikli m&uuml;zik s&ouml;ylemeleri caiz midir? Allah Teala&#39;nın m&uuml;ziği, g&uuml;nah ve eğlence meclisleriyle i&ccedil; i&ccedil;e olduğu ve bunların birbirlerinden ayrı tutulamayacağından dolayı haram kıldığı ve dolayısıyla tapınılmaktan başka bir amaca y&ouml;nelik olabileceği d&uuml;ş&uuml;n&uuml;lemeyen heykel yapıp satmanın haram oluşu gibi, m&uuml;ziğin de haram oluşu, g&uuml;nah ve eğlence meclislerinin haram olmasından kaynaklandığı s&ouml;ylenmektedir; bu g&ouml;r&uuml;ş doğru mudur? Buna binaen, acaba g&uuml;n&uuml;m&uuml;zde bu şart ve sebebin olmayışı haramın kalkmasını gerektirmez mi?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlence ve g&uuml;nah meclislerine uygun olarak teganniyle s&ouml;ylenen m&uuml;zik, mutlak olarak, hatta kadının kocası i&ccedil;in ve erkeğin eşi i&ccedil;in olsa bile haramdır. İnsanın eşinden lezzet almak istemesi, g&uuml;nah nitelikli m&uuml;ziği dinlemesini mubah kılmaz. Dinimizde teganni ile m&uuml;zik s&ouml;ylemenin, heykel yapmanın vb. şeylerin haram oluşu, şeriata taabb&uuml;tle sabittir ve Ehlibeyt fıkhındaki sabit h&uuml;k&uuml;mlerdendir. Bu gibi h&uuml;k&uuml;mler, varsayımlara dayanan &ouml;l&ccedil;&uuml;lere, psikolojik ve toplumsal etkileşimlere bağlı değildir. Dolayısıyla bu gibi şeyler, haram niteliğini koruduk&ccedil;a haramdırlar ve her h&acirc;l&uuml;k&acirc;rda onlardan ka&ccedil;ınmak gerekir.</p>\n\n<p>\n	Soru: Bazı spor dallarında antren&ouml;r ve uluslararası hakem vasfını taşıyan bir gen&ccedil;, meslek gereği haram m&uuml;zik &ccedil;alınan kl&uuml;plere girmek zorunda kalıyor; ge&ccedil;iminin bir b&ouml;l&uuml;m&uuml;n&uuml; bu yolla temin ettiği ve bulunduğu b&ouml;lgede iş sahalarının az olduğu g&ouml;z &ouml;n&uuml;nde bulundurulursa, acaba bu kişinin buralara girmesi caiz midir?</p>\n\n<p>\n	<strong>Cevap:</strong> S&ouml;z konusu m&uuml;ziği dinlemesi haram olmasına rağmen bu meslekte &ccedil;alışmasının sakıncası yoktur. Dinlemekten sakınma kaydıyla, &ccedil;aresizlik durumlarında haram m&uuml;zik meclislerine girmesi caizdir; bu durumda elinde olmaksızın bu m&uuml;zikleri duymasının sakıncası yoktur.</p>\n\n<p>\n	Soru: Acaba sadece m&uuml;ziği dinlemek mi haramdır, yoksa elinde olmaksızın onu duymak da mı haramdır?</p>\n\n<p>\n	<strong>Cevap: </strong>Eğlendirici ve neşelendirici haram m&uuml;ziği duymak, dinlemek h&uuml;km&uuml;nde değildir. Fakat bazı yerlerde &ouml;rfe g&ouml;re duymak da dinlemek sayılmaktadır.</p>\n\n<p>\n	Soru: G&uuml;nah ve eğlence meclislerinde yaygın olmayan aletlerle, bir m&uuml;zik enstr&uuml;manı eşliğinde Kur&#39;&acirc;n okumak caiz midir?</p>\n\n<p>\n	<strong>Cevap: </strong>Kur&#39;&acirc;n-ı Kerim&#39;in ayetlerini g&uuml;zel bir şekilde ve Kur&#39;&acirc;n&#39;ın şanına yakışır nağmelerle okumanın sakıncası yoktur; hatta haram olan teganni haddine ulaşmaması kaydıyla tercih edilir bir şeydir; fakat m&uuml;zik enstr&uuml;manı eşliğinde Kur&#39;&acirc;n okumak şer&#39;an doğru değildir.</p>\n\n<p>\n	Soru: Din &ouml;nderlerinin vel&acirc;det (doğum) g&uuml;nlerinde vb. t&ouml;renlerde darbuka &ccedil;almanın h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>M&uuml;zik ve &ccedil;algı aletlerini eğlence ve g&uuml;nah meclislerine uygun olan coşturucu ve neşelendirici nitelikte kullanmak, mutlak suretle haramdır.</p>\n\n<p>\n	Soru: &Ouml;ğrencilerin, Eğitim Bakanlığı&#39;nın marş ekipleri ve bando takımlarında kullandıkları m&uuml;zik aletlerinin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>&Ouml;rf a&ccedil;ısından hem hel&acirc;l, hem de haramda kullanılabilecek m&uuml;zik aletlerini eğlendirici olmamak kaydıyla hel&acirc;l ama&ccedil;larla kullanmak caizdir; fakat &ouml;rfen sadece haramda kullanılan ve eğlenceye has aletlerden sayılan m&uuml;zik aletlerini kullanmak caiz değildir.</p>\n\n<p>\n	Soru: Hangi aletler eğlendirici sayılır ve kullanılması hi&ccedil;bir durumda caiz değildir?</p>\n\n<p>\n	<strong>Cevap: </strong>Hel&acirc;l menfaati olmayan ve genelde eğlendirici, coşturucu ve fesada sevk edici alanlarda kullanılan aletler.</p>\n\n<p>\n	Soru: Haram i&ccedil;eren ses kasetlerini kopyalayarak &ccedil;oğaltma karşılığında &uuml;cret almak caiz midir?</p>\n\n<p>\n	<strong>Cevap: </strong>Dinlenmesi haram olan kasetlerin kopyalanması ve bunun karşılığında &uuml;cret alınması caiz değildir.</p>','Müzik Ve Teganni','','publish','closed','open','','muzik-ve-teganni','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3024',0,'post','',0),(3025,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<h2>\n	Erkeğe haram olan giysiler</h2>\n\n<p>\n	<strong>1-</strong> Erkeğin, halis ipekten yapılmış elbise giymesi haramdır. Hatta takke yada pantolonun k&ouml;pr&uuml;s&uuml; bile ipekten olsa, ister onu g&ouml;ren birisi olsun ister olmasın, onu giyinmek haramdır.</p>\n\n<p>\n	<strong>2-</strong> Eğer elbisenin astarının tamamı veya yarısı saf ipekten olursa, erkeğe onu giymek c&acirc;iz değildir</p>\n\n<p>\n	<strong>3-</strong> İpek elbise giyinmek erkeklere haramdır, hatta i&ccedil; &ccedil;amaşırı gibi g&ouml;r&uuml;nmese bile onu giyemezler.</p>\n\n<p>\n	<strong>4-</strong> İpek kaytanları yada ipek amblemi olan elbiseyi giyinmenin sakıncası yoktur.</p>\n\n<p>\n	<strong>5- </strong>İpek bir şeyi yanında bulundurmak, &ouml;rneğin cebinde ipek mendil taşımanın sakıncası yoktur.</p>\n\n<p>\n	<strong>6-</strong> Elbisenin cinsinde ipek karışımı varsa, eğer ona halis ipek denilmezse, onu giymenin sakıncası yoktur, ama ona halis ipek denilirse onu giyinmek c&acirc;iz olmaz.</p>\n\n<p>\n	<strong>7-</strong> Eğer insan, bir elbisenin ipek olup olmadığında ş&uuml;phe ederse, onu giyinmesinin sakıncası olmaz.</p>\n\n<p>\n	<strong>8-</strong> İpek iplikle dikilmiş elbiseyi giyinmenin sakıncası yoktur.</p>\n\n<p>\n	<strong>9- </strong>Erkeğin altınla s&uuml;slenmesi veya altın dokuma elbise giymesi, ister g&ouml;r&uuml;ns&uuml;n ister g&ouml;r&uuml;nmesin haramdır ve onunla namaz kılamaz. &nbsp;</p>\n\n<p>\n	<strong>10-</strong> Altın cinsinden olan her t&uuml;rl&uuml; ziyneti takmak, ister g&ouml;r&uuml;ns&uuml;n ister g&ouml;r&uuml;nmesin erkek i&ccedil;in c&acirc;iz değildir.</p>\n\n<p>\n	Dolayısıyla; Altın y&uuml;z&uuml;k veya zincir takmak elbisenin altından olsa ve g&ouml;r&uuml;nmese bile ve yine saat, g&ouml;mlek kolu d&uuml;ğmesi yada herhangi bir altın ziynet kullanmak erkeğe c&acirc;iz değildir.</p>\n\n<p>\n	<strong>11-</strong> Erkekler farz ihtiyat gereği, altın &ccedil;er&ccedil;eveli g&ouml;zl&uuml;k kullanamazlar.</p>\n\n<p>\n	<strong>12-</strong> Platin, sarı altın h&uuml;km&uuml;nde değildir; erkeklerin onu kullanmasının sakıncası yoktur. Ancak rengi değişmiş sarı altın olursa kullanımı erkeklere sakıncalıdır.</p>\n\n<p>\n	<strong>13-</strong> Altın kaplamalı bir şeye altın denilmezse, onu kullanmanın sakıncası olmaz.</p>\n\n<p>\n	<strong>14-</strong> Bir erkek, bir şeyin altın cinsinden olup olmadığına ş&uuml;phe ederse onu kullanmasında bir sakınca yoktur.</p>\n\n<p>\n	&nbsp;</p>','Erkeklerin Giyimi','','publish','closed','open','','erkeklerin-giyimi','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3025',0,'post','',0),(3026,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<h1>\n	&nbsp;</h1>\n\n<h1>\n	Hamileliği &Ouml;nlemek</h1>\n\n<p>\n	<strong>Soru</strong><strong>: a</strong>)<strong> Sağlığı yerinde olan bir kadının, d&ouml;llenmeyi engelleyen ara&ccedil; ve gere&ccedil;lerden yararlanarak ge&ccedil;ici olarak hamile olmaktan korunması caiz midir?</strong></p>\n\n<p>\n	<strong>b) D&ouml;llenmeyi engelleyen bir ara&ccedil; olarak bilinen, ancak şimdiye kadar hamileliği nasıl &ouml;nlediği anlaşılmayan bir aracın kullanılmasının h&uuml;km&uuml; nedir?</strong></p>\n\n<p>\n	<strong>c) Hamileliğin tehlikesinden korkan bir kadının daim&icirc; olarak hamileliği engellemesi caiz midir?</strong></p>\n\n<p>\n	<strong>d) Genetik psikolojik ve bedensel hastalık veya sakat bebekler doğurmaya m&uuml;sait olan kadınların daim&icirc; olarak hamileliklerini &ouml;nlemeleri caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>a) Kocasının rızasıyla olursa sakıncası yoktur.</p>\n\n<p>\n	b) N&uuml;tfenin rahme yerleşmesinden sonra d&uuml;şmesine sebep olur veya avret yerine haram bir bakışı ve dokunmayı gerektirirse caiz değildir.</p>\n\n<p>\n	c) Varsayılan durumda hamileliği engellemenin sakıncası yoktur; hatta hamilelik annenin hayatını tehlikeye sokarsa kendi isteğiyle dahi hamile olması caiz değildir.</p>\n\n<p>\n	d) İnsanlarca makul g&ouml;r&uuml;len bir ama&ccedil;la ve kocasının izniyle olur ve kayda değer bir zararı da olmazsa sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: N&uuml;fus artışını &ouml;nlemek i&ccedil;in erkeklerin sperm kanalını bağlamalarının h&uuml;km&uuml; nedir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Makul bir ama&ccedil;la olur ve kayda değer bir zararı da olmazsa, bunun haddizatında sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamile olması kendisi i&ccedil;in zararlı olmayan sağlıklı bir kadının spermi dışarı akıtarak veya diyafragam aleti veya ila&ccedil; kullanarak ya da d&ouml;l yatağı kanalını bağlayarak hamileliği &ouml;nlemesi caiz midir? Kocasının, spermi dışarı akıtmak dışında bu yollardan birini se&ccedil;mesi i&ccedil;in kadını zorlaması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Eşlerin rızasıyla meniyi dışarı akıtarak hamileliği &ouml;nlemenin esasen bir sakıncası yoktur. Ve yine makul bir ama&ccedil;la olur, kayda değer bir zarar s&ouml;z konusu olamaz, kocasının izniyle olur ve avret yerine haram olan dokunma ve bakışı da gerektirmezse başka y&ouml;ntemlere başvurmak da sakıncasızdır. Fakat kocası kadını buna zorlayamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Yumurta kanalını bağlatmak isteyen ha-mile kadının, ameliyat esnasında bu amacının da ger&ccedil;ekleşmesi i&ccedil;in doğumunu sezaryenle yapması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Yumurta veya d&ouml;l yatağı kanalını bağlatmanın h&uuml;km&uuml; &ouml;nceki h&uuml;k&uuml;mlerde ge&ccedil;ti. Ama sezaryen ameliyatına gelince, bunun caiz olması buna ihtiya&ccedil; duyulmasına veya hamile kadının talep etmesine bağlıdır. Her durumda, sezaryen ameliyatı ve yumurta kanalını bağlatma esnasında yabancı erkeğin kadına bakması ve dokunması, zaruret durumu m&uuml;stesna, haramdır.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kadının, kocasının izni olmadan hamileliği &ouml;nleyecek şeyleri kullanması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sakıncalıdır.</p>\n\n<p>\n	<strong>Soru</strong><strong>: D&ouml;rt &ccedil;ocuk sahibi bir erkek, sperm kanalını bağlamaya teşebb&uuml;s etmiştir. Eşi kocasının bu işine razı olmazsa erkek g&uuml;nahk&acirc;r sayılır mı?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Bu iş karısının rızasına bağlı değildir; erkeğin &uuml;zerine hi&ccedil;bir şey l&acirc;zım gelmez.</p>\n\n<h2>\n	d&uuml;ş&uuml;k yapmak (K&uuml;rtaj)</h2>\n\n<p>\n	<strong>Soru</strong><strong>: İktisad&icirc; </strong><strong>soru</strong><strong>nlar y&uuml;z&uuml;nden ana rahmindeki &ccedil;ocuğu d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sırf iktisad&icirc; sorunlar ve sıkıntılar nedeniyle &ccedil;ocuk d&uuml;ş&uuml;rmek caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamileliğin ilk aylarında doktor, kadını muayene ettikten sonra hamileliği devam edecek olursa annenin hayatının tehlikeye girebileceğini ve bebeğin d&uuml;nyaya sakat geleceğini s&ouml;yl&uuml;yor ve bu nedenle bebeği d&uuml;ş&uuml;rmesini &ouml;neriyor; acaba bu caiz midir? Ve acaba ruh bedene girmeden &ouml;nce bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Bebeğin sakat d&uuml;nyaya gelmesi ihtimali, ruh bedene girmeden &ouml;nce olsa bile bebeği d&uuml;ş&uuml;rmek i&ccedil;in şer&#39;&icirc; bir ruhsat teşkil etmez. Ama hamileliğin devam etmesi durumunda annenin hayatının tehlikeye girmesinden korkulur ve eğer bu korku da g&uuml;venilir bir uzman doktorun s&ouml;z&uuml;ne dayanırsa, ruh bedene girmeden &ouml;nce bebeği d&uuml;ş&uuml;rmenin sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Uzman doktorlar yeni metotlardan ve gelişmiş cihazlardan yararlanarak hamilelik esnasında bebeğin bir&ccedil;ok kusurlarını teşhis edebiliyorlar. Kusurlu bebeklerin d&uuml;nyaya geldikten sonra karşılaştıkları zorlukları g&ouml;z &ouml;n&uuml;nde bulundurarak, g&uuml;venilir uzman doktorun kusurlu olarak d&uuml;nyaya geleceğini bildirdiği bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Bebeğin sırf kusurlu olarak d&uuml;nyaya geleceği ve hayatında karşılaşacağı zorluklar nedeniyle bebeği d&uuml;ş&uuml;rmek hangi aşamada olursa olsun, caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Rahme yerleşen, alaka [kan pıhtısı] aşamasına ulaşmayan -alaka olması yaklaşık kırk g&uuml;n s&uuml;rer- n&uuml;tfeyi d&uuml;ş&uuml;rmek caiz midir? Esasen aşağıdaki merhalelerin hangisinde bebeği d&uuml;ş&uuml;rmek haramdır?</strong></p>\n\n<p>\n	<strong>a) N&uuml;tfe rahme yerleştikten sonra</strong></p>\n\n<p>\n	<strong>b) Alaka [embriyo] merhalesinde</strong></p>\n\n<p>\n	<strong>c) Mudğa [bir &ccedil;iğnem et] merhalesinde</strong></p>\n\n<p>\n	<strong>d) Kemik merhalesinde (ruh girmeden &ouml;nce)</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Rahme yerleştikten sonra n&uuml;tfeyi ve sonraki aşamalarının hi&ccedil;birinde cenini d&uuml;ş&uuml;rmek caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kan hastalıklarına tutulmuş eşlerden bazıları kusurlu genler taşımaktadırlar ve dolayısıyla bu genleri &ccedil;ocuklarına aktarmaktadırlar. Bu &ccedil;ocukların ağır hastalıklara tutulmaları ihtimali &ccedil;ok y&uuml;ksektir ve b&ouml;yle &ccedil;ocuklar doğdukları andan &ouml;l&uuml;nceye kadar daima meşakkatli, zor bir hayat s&uuml;rerler. &Ouml;rneğin, hemofili hastalarının s&uuml;rekli en k&uuml;&ccedil;&uuml;k bir darbeyle şiddetli kanama sonucu &ouml;lmeleri veya fel&ccedil; olmaları ihtimali var. Şimdi hamileliğin ilk haftalarında bu hastalığı teşhis etmek m&uuml;mk&uuml;nken, acaba b&ouml;yle durumlarda cenini d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Eğer ceninin hastalığına dair bırakılan teşhis kesin ise ve b&ouml;yle bir bebeğe sahip olmak ve bakımını &uuml;stlenmek katlanılmayacak derecede sıkıntı ve zorlukları gerektirirse, bu durumda bedene ruh verilmeden &ouml;nce bebeği d&uuml;ş&uuml;rmek caizdir; fakat ihtiyat gereği diyeti verilmelidir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Bebeği d&uuml;ş&uuml;rmenin &ouml;z&uuml; itibariyle h&uuml;km&uuml; nedir? Hamileliği s&uuml;rd&uuml;rmek annenin hayatını tehlikeye sokarsa h&uuml;k&uuml;m nedir? </strong></p>\n\n<p>\n	<strong>Cevap: </strong>Cenini d&uuml;ş&uuml;rmek şer&#39;an haramdır ve hamileliği s&uuml;rd&uuml;rmesi annenin hayatını tehlikeye d&uuml;ş&uuml;rmesi m&uuml;stesna, hi&ccedil;bir durumda bebeği d&uuml;ş&uuml;rmek caiz değildir. Sadece bu durumda ruhun bedene girmesinden &ouml;nce cenini d&uuml;ş&uuml;rmek caizdir. Fakat ruh bedene girdikten sonra annenin hayatı tehlikeye girse bile bebeği d&uuml;ş&uuml;rmek caiz değildir. Ancak d&uuml;ş&uuml;rmediği durumda hem annenin ve hem de bebeğin ikisinin de hayatı tehlikeye girer de hi&ccedil;bir şekilde bebeğin hayatını kurtarmak m&uuml;mk&uuml;n olmazsa ve cenini d&uuml;ş&uuml;rd&uuml;ğ&uuml; takdirde annenin hayatını kurtarmak m&uuml;mk&uuml;n olacaksa, bu durumda ruh bedene girse bile bebeği d&uuml;ş&uuml;rmek caiz olur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Zinadan meydana gelen yedi aylık bebeğini, babasının isteği &uuml;zerine d&uuml;ş&uuml;ren kadının diyet vermesi farz mıdır? Eğer farzsa annesine mi, yoksa babasına mı farzdır? Ve bu durumda sizce diyetin miktarı ne kadardır?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Zinadan olsa bile kadının bebeği d&uuml;ş&uuml;rmesi haramdır. Babasının &ccedil;ocuğu d&uuml;ş&uuml;rmesini istemesi, bebeği d&uuml;ş&uuml;rmesi i&ccedil;in ge&ccedil;erli bir gerek&ccedil;e teşkil etmez. Bebeği kadının kendisi d&uuml;ş&uuml;rm&uuml;şse veya d&uuml;şmesine yardımcı olmuşsa diyet annesinin &uuml;zerine farzdır. Sorudaki durumda diyetin miktarı teredd&uuml;tl&uuml;d&uuml;r. İhtiyat gereği musalaha etmek (anlaşmak) gerekir. Bu durumda diyet, miras&ccedil;ısı olmayan miras h&uuml;km&uuml;ndedir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kasıtlı olarak d&uuml;ş&uuml;r&uuml;len iki bu&ccedil;uk aylık ceninin diyeti ne kadardır? Ve bu diyeti kimin vermesi gerekir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Alaka [kan pıhtısı h&acirc;linde] olursa diyeti kırk dinardır. Mudğa [bir &ccedil;iğnem et] olursa diyeti altmış dinardır. Daha et bağlamamış kemik olursa diyeti seksen dinardır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Diyet miras basamakları g&ouml;zetilerek bebeğin miras&ccedil;ısına verilir. Fakat onun d&uuml;ş&uuml;r&uuml;lmesinde doğrudan rol&uuml; olan miras&ccedil;ı ondan pay alamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamile kadın diş etlerini ve dişlerini tedavi ettirmek zorunda kalır ve uzman doktorun teşhisine g&ouml;re ameliyata gerek duyulursa, uyuşturucu iğne ve film ışınları sebebiyle rahimdeki bebeğin sakat kalacağı g&ouml;z &ouml;n&uuml;nde bulundurularak bebeğin d&uuml;ş&uuml;r&uuml;lmesi caiz olur mu?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Mezkur sebep cenini d&uuml;ş&uuml;rmek i&ccedil;in ruhsat olamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Rahimdeki cenin kesin olarak &ouml;lmek &uuml;zere olursa ve o durumda rahimde kalması annesinin de hayatını tehlikeye d&uuml;ş&uuml;r&uuml;rse, bu durumda cenini d&uuml;ş&uuml;rmek caiz olur mu? Ve eğer kadının kocası b&ouml;yle bir bebeği d&uuml;ş&uuml;rmeyi caiz bilmeyen bir m&uuml;&ccedil;tehidi taklit ediyorsa, kadın ve akrabaları ise bu h&acirc;lde bebeği d&uuml;ş&uuml;rmeyi caiz bilen m&uuml;&ccedil;tehidi taklit ediyorlarsa, bu durumda erkeğin yapması gereken nedir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sorudaki durumda, bebeğin tek başına &ouml;l&uuml;m&uuml;yle bebek ve annesinin birlikte &ouml;l&uuml;m&uuml; s&ouml;z konusu olduğuna ve bu ikisi arasında bir se&ccedil;im yapılması gerektiğine g&ouml;re, bebeği d&uuml;ş&uuml;rerek hi&ccedil; olmazsa annesinin hayatını kurtarmaktan başka &ccedil;are yoktur. Bu takdirde kocası, eşinin bebeği d&uuml;ş&uuml;rmesini engelleyemez. Fakat imk&acirc;n dahilinde &ouml;yle hareket etmek gerekir ki bebeğin &ouml;l&uuml;m&uuml;nden hi&ccedil; kimse sorumlu olmasın.</p>\n\n<p>\n	<strong>Soru</strong><strong>: M&uuml;sl&uuml;man olmayan bir erkekle h&uuml;k&uuml;m veya mevzuu bilmeyerek yapılan cinsel ilişki (vaty-i ş&uuml;phe) veya zina sonucu meydana gelen bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Caiz değildir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- [Her bir dinar, bir şer&#39;&icirc; mıskaldır. Her bir şer&#39;&icirc; mıskal de 18 nohut yani 3.5154 gr. ağırlığında altındır. Dolayısıyla kırk dinar yaklaşık 140.616 gr. altına eşittir. Altmış dinar, yaklaşık 210.924 gr. altına eşittir. Seksen dinar ise, yaklaşık 281.232 gr. altına eşittir.]</p>\n	</div>\n</div>','Tıbbî Konular','','publish','closed','open','','tibbi-konular','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3026',0,'post','',0),(3027,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<h1>\n	&nbsp;</h1>\n\n<h1>\n	Hamileliği &Ouml;nlemek</h1>\n\n<p>\n	<strong>Soru</strong><strong>: a</strong>)<strong> Sağlığı yerinde olan bir kadının, d&ouml;llenmeyi engelleyen ara&ccedil; ve gere&ccedil;lerden yararlanarak ge&ccedil;ici olarak hamile olmaktan korunması caiz midir?</strong></p>\n\n<p>\n	<strong>b) D&ouml;llenmeyi engelleyen bir ara&ccedil; olarak bilinen, ancak şimdiye kadar hamileliği nasıl &ouml;nlediği anlaşılmayan bir aracın kullanılmasının h&uuml;km&uuml; nedir?</strong></p>\n\n<p>\n	<strong>c) Hamileliğin tehlikesinden korkan bir kadının daim&icirc; olarak hamileliği engellemesi caiz midir?</strong></p>\n\n<p>\n	<strong>d) Genetik psikolojik ve bedensel hastalık veya sakat bebekler doğurmaya m&uuml;sait olan kadınların daim&icirc; olarak hamileliklerini &ouml;nlemeleri caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>a) Kocasının rızasıyla olursa sakıncası yoktur.</p>\n\n<p>\n	b) N&uuml;tfenin rahme yerleşmesinden sonra d&uuml;şmesine sebep olur veya avret yerine haram bir bakışı ve dokunmayı gerektirirse caiz değildir.</p>\n\n<p>\n	c) Varsayılan durumda hamileliği engellemenin sakıncası yoktur; hatta hamilelik annenin hayatını tehlikeye sokarsa kendi isteğiyle dahi hamile olması caiz değildir.</p>\n\n<p>\n	d) İnsanlarca makul g&ouml;r&uuml;len bir ama&ccedil;la ve kocasının izniyle olur ve kayda değer bir zararı da olmazsa sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: N&uuml;fus artışını &ouml;nlemek i&ccedil;in erkeklerin sperm kanalını bağlamalarının h&uuml;km&uuml; nedir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Makul bir ama&ccedil;la olur ve kayda değer bir zararı da olmazsa, bunun haddizatında sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamile olması kendisi i&ccedil;in zararlı olmayan sağlıklı bir kadının spermi dışarı akıtarak veya diyafragam aleti veya ila&ccedil; kullanarak ya da d&ouml;l yatağı kanalını bağlayarak hamileliği &ouml;nlemesi caiz midir? Kocasının, spermi dışarı akıtmak dışında bu yollardan birini se&ccedil;mesi i&ccedil;in kadını zorlaması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Eşlerin rızasıyla meniyi dışarı akıtarak hamileliği &ouml;nlemenin esasen bir sakıncası yoktur. Ve yine makul bir ama&ccedil;la olur, kayda değer bir zarar s&ouml;z konusu olamaz, kocasının izniyle olur ve avret yerine haram olan dokunma ve bakışı da gerektirmezse başka y&ouml;ntemlere başvurmak da sakıncasızdır. Fakat kocası kadını buna zorlayamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Yumurta kanalını bağlatmak isteyen ha-mile kadının, ameliyat esnasında bu amacının da ger&ccedil;ekleşmesi i&ccedil;in doğumunu sezaryenle yapması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Yumurta veya d&ouml;l yatağı kanalını bağlatmanın h&uuml;km&uuml; &ouml;nceki h&uuml;k&uuml;mlerde ge&ccedil;ti. Ama sezaryen ameliyatına gelince, bunun caiz olması buna ihtiya&ccedil; duyulmasına veya hamile kadının talep etmesine bağlıdır. Her durumda, sezaryen ameliyatı ve yumurta kanalını bağlatma esnasında yabancı erkeğin kadına bakması ve dokunması, zaruret durumu m&uuml;stesna, haramdır.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kadının, kocasının izni olmadan hamileliği &ouml;nleyecek şeyleri kullanması caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sakıncalıdır.</p>\n\n<p>\n	<strong>Soru</strong><strong>: D&ouml;rt &ccedil;ocuk sahibi bir erkek, sperm kanalını bağlamaya teşebb&uuml;s etmiştir. Eşi kocasının bu işine razı olmazsa erkek g&uuml;nahk&acirc;r sayılır mı?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Bu iş karısının rızasına bağlı değildir; erkeğin &uuml;zerine hi&ccedil;bir şey l&acirc;zım gelmez.</p>\n\n<h2>\n	d&uuml;ş&uuml;k yapmak (K&uuml;rtaj)</h2>\n\n<p>\n	<strong>Soru</strong><strong>: İktisad&icirc; </strong><strong>soru</strong><strong>nlar y&uuml;z&uuml;nden ana rahmindeki &ccedil;ocuğu d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sırf iktisad&icirc; sorunlar ve sıkıntılar nedeniyle &ccedil;ocuk d&uuml;ş&uuml;rmek caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamileliğin ilk aylarında doktor, kadını muayene ettikten sonra hamileliği devam edecek olursa annenin hayatının tehlikeye girebileceğini ve bebeğin d&uuml;nyaya sakat geleceğini s&ouml;yl&uuml;yor ve bu nedenle bebeği d&uuml;ş&uuml;rmesini &ouml;neriyor; acaba bu caiz midir? Ve acaba ruh bedene girmeden &ouml;nce bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Bebeğin sakat d&uuml;nyaya gelmesi ihtimali, ruh bedene girmeden &ouml;nce olsa bile bebeği d&uuml;ş&uuml;rmek i&ccedil;in şer&#39;&icirc; bir ruhsat teşkil etmez. Ama hamileliğin devam etmesi durumunda annenin hayatının tehlikeye girmesinden korkulur ve eğer bu korku da g&uuml;venilir bir uzman doktorun s&ouml;z&uuml;ne dayanırsa, ruh bedene girmeden &ouml;nce bebeği d&uuml;ş&uuml;rmenin sakıncası yoktur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Uzman doktorlar yeni metotlardan ve gelişmiş cihazlardan yararlanarak hamilelik esnasında bebeğin bir&ccedil;ok kusurlarını teşhis edebiliyorlar. Kusurlu bebeklerin d&uuml;nyaya geldikten sonra karşılaştıkları zorlukları g&ouml;z &ouml;n&uuml;nde bulundurarak, g&uuml;venilir uzman doktorun kusurlu olarak d&uuml;nyaya geleceğini bildirdiği bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Bebeğin sırf kusurlu olarak d&uuml;nyaya geleceği ve hayatında karşılaşacağı zorluklar nedeniyle bebeği d&uuml;ş&uuml;rmek hangi aşamada olursa olsun, caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Rahme yerleşen, alaka [kan pıhtısı] aşamasına ulaşmayan -alaka olması yaklaşık kırk g&uuml;n s&uuml;rer- n&uuml;tfeyi d&uuml;ş&uuml;rmek caiz midir? Esasen aşağıdaki merhalelerin hangisinde bebeği d&uuml;ş&uuml;rmek haramdır?</strong></p>\n\n<p>\n	<strong>a) N&uuml;tfe rahme yerleştikten sonra</strong></p>\n\n<p>\n	<strong>b) Alaka [embriyo] merhalesinde</strong></p>\n\n<p>\n	<strong>c) Mudğa [bir &ccedil;iğnem et] merhalesinde</strong></p>\n\n<p>\n	<strong>d) Kemik merhalesinde (ruh girmeden &ouml;nce)</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Rahme yerleştikten sonra n&uuml;tfeyi ve sonraki aşamalarının hi&ccedil;birinde cenini d&uuml;ş&uuml;rmek caiz değildir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kan hastalıklarına tutulmuş eşlerden bazıları kusurlu genler taşımaktadırlar ve dolayısıyla bu genleri &ccedil;ocuklarına aktarmaktadırlar. Bu &ccedil;ocukların ağır hastalıklara tutulmaları ihtimali &ccedil;ok y&uuml;ksektir ve b&ouml;yle &ccedil;ocuklar doğdukları andan &ouml;l&uuml;nceye kadar daima meşakkatli, zor bir hayat s&uuml;rerler. &Ouml;rneğin, hemofili hastalarının s&uuml;rekli en k&uuml;&ccedil;&uuml;k bir darbeyle şiddetli kanama sonucu &ouml;lmeleri veya fel&ccedil; olmaları ihtimali var. Şimdi hamileliğin ilk haftalarında bu hastalığı teşhis etmek m&uuml;mk&uuml;nken, acaba b&ouml;yle durumlarda cenini d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Eğer ceninin hastalığına dair bırakılan teşhis kesin ise ve b&ouml;yle bir bebeğe sahip olmak ve bakımını &uuml;stlenmek katlanılmayacak derecede sıkıntı ve zorlukları gerektirirse, bu durumda bedene ruh verilmeden &ouml;nce bebeği d&uuml;ş&uuml;rmek caizdir; fakat ihtiyat gereği diyeti verilmelidir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Bebeği d&uuml;ş&uuml;rmenin &ouml;z&uuml; itibariyle h&uuml;km&uuml; nedir? Hamileliği s&uuml;rd&uuml;rmek annenin hayatını tehlikeye sokarsa h&uuml;k&uuml;m nedir? </strong></p>\n\n<p>\n	<strong>Cevap: </strong>Cenini d&uuml;ş&uuml;rmek şer&#39;an haramdır ve hamileliği s&uuml;rd&uuml;rmesi annenin hayatını tehlikeye d&uuml;ş&uuml;rmesi m&uuml;stesna, hi&ccedil;bir durumda bebeği d&uuml;ş&uuml;rmek caiz değildir. Sadece bu durumda ruhun bedene girmesinden &ouml;nce cenini d&uuml;ş&uuml;rmek caizdir. Fakat ruh bedene girdikten sonra annenin hayatı tehlikeye girse bile bebeği d&uuml;ş&uuml;rmek caiz değildir. Ancak d&uuml;ş&uuml;rmediği durumda hem annenin ve hem de bebeğin ikisinin de hayatı tehlikeye girer de hi&ccedil;bir şekilde bebeğin hayatını kurtarmak m&uuml;mk&uuml;n olmazsa ve cenini d&uuml;ş&uuml;rd&uuml;ğ&uuml; takdirde annenin hayatını kurtarmak m&uuml;mk&uuml;n olacaksa, bu durumda ruh bedene girse bile bebeği d&uuml;ş&uuml;rmek caiz olur.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Zinadan meydana gelen yedi aylık bebeğini, babasının isteği &uuml;zerine d&uuml;ş&uuml;ren kadının diyet vermesi farz mıdır? Eğer farzsa annesine mi, yoksa babasına mı farzdır? Ve bu durumda sizce diyetin miktarı ne kadardır?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Zinadan olsa bile kadının bebeği d&uuml;ş&uuml;rmesi haramdır. Babasının &ccedil;ocuğu d&uuml;ş&uuml;rmesini istemesi, bebeği d&uuml;ş&uuml;rmesi i&ccedil;in ge&ccedil;erli bir gerek&ccedil;e teşkil etmez. Bebeği kadının kendisi d&uuml;ş&uuml;rm&uuml;şse veya d&uuml;şmesine yardımcı olmuşsa diyet annesinin &uuml;zerine farzdır. Sorudaki durumda diyetin miktarı teredd&uuml;tl&uuml;d&uuml;r. İhtiyat gereği musalaha etmek (anlaşmak) gerekir. Bu durumda diyet, miras&ccedil;ısı olmayan miras h&uuml;km&uuml;ndedir.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Kasıtlı olarak d&uuml;ş&uuml;r&uuml;len iki bu&ccedil;uk aylık ceninin diyeti ne kadardır? Ve bu diyeti kimin vermesi gerekir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Alaka [kan pıhtısı h&acirc;linde] olursa diyeti kırk dinardır. Mudğa [bir &ccedil;iğnem et] olursa diyeti altmış dinardır. Daha et bağlamamış kemik olursa diyeti seksen dinardır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Diyet miras basamakları g&ouml;zetilerek bebeğin miras&ccedil;ısına verilir. Fakat onun d&uuml;ş&uuml;r&uuml;lmesinde doğrudan rol&uuml; olan miras&ccedil;ı ondan pay alamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Hamile kadın diş etlerini ve dişlerini tedavi ettirmek zorunda kalır ve uzman doktorun teşhisine g&ouml;re ameliyata gerek duyulursa, uyuşturucu iğne ve film ışınları sebebiyle rahimdeki bebeğin sakat kalacağı g&ouml;z &ouml;n&uuml;nde bulundurularak bebeğin d&uuml;ş&uuml;r&uuml;lmesi caiz olur mu?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Mezkur sebep cenini d&uuml;ş&uuml;rmek i&ccedil;in ruhsat olamaz.</p>\n\n<p>\n	<strong>Soru</strong><strong>: Rahimdeki cenin kesin olarak &ouml;lmek &uuml;zere olursa ve o durumda rahimde kalması annesinin de hayatını tehlikeye d&uuml;ş&uuml;r&uuml;rse, bu durumda cenini d&uuml;ş&uuml;rmek caiz olur mu? Ve eğer kadının kocası b&ouml;yle bir bebeği d&uuml;ş&uuml;rmeyi caiz bilmeyen bir m&uuml;&ccedil;tehidi taklit ediyorsa, kadın ve akrabaları ise bu h&acirc;lde bebeği d&uuml;ş&uuml;rmeyi caiz bilen m&uuml;&ccedil;tehidi taklit ediyorlarsa, bu durumda erkeğin yapması gereken nedir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Sorudaki durumda, bebeğin tek başına &ouml;l&uuml;m&uuml;yle bebek ve annesinin birlikte &ouml;l&uuml;m&uuml; s&ouml;z konusu olduğuna ve bu ikisi arasında bir se&ccedil;im yapılması gerektiğine g&ouml;re, bebeği d&uuml;ş&uuml;rerek hi&ccedil; olmazsa annesinin hayatını kurtarmaktan başka &ccedil;are yoktur. Bu takdirde kocası, eşinin bebeği d&uuml;ş&uuml;rmesini engelleyemez. Fakat imk&acirc;n dahilinde &ouml;yle hareket etmek gerekir ki bebeğin &ouml;l&uuml;m&uuml;nden hi&ccedil; kimse sorumlu olmasın.</p>\n\n<p>\n	<strong>Soru</strong><strong>: M&uuml;sl&uuml;man olmayan bir erkekle h&uuml;k&uuml;m veya mevzuu bilmeyerek yapılan cinsel ilişki (vaty-i ş&uuml;phe) veya zina sonucu meydana gelen bebeği d&uuml;ş&uuml;rmek caiz midir?</strong></p>\n\n<p>\n	<strong>Cevap: </strong>Caiz değildir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- [Her bir dinar, bir şer&#39;&icirc; mıskaldır. Her bir şer&#39;&icirc; mıskal de 18 nohut yani 3.5154 gr. ağırlığında altındır. Dolayısıyla kırk dinar yaklaşık 140.616 gr. altına eşittir. Altmış dinar, yaklaşık 210.924 gr. altına eşittir. Seksen dinar ise, yaklaşık 281.232 gr. altına eşittir.]</p>\n	</div>\n</div>','Tıbbî Konular','','publish','closed','open','','tibbi-konular-2','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3027',0,'post','',0),(3028,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;\n	<p>\n		1.NİYET EDİLİR : All&acirc;humm&acirc; inni neveyt&uuml; en etevaddau kurbeten leke.</p>\n</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali : Allahım, senin rızan i&ccedil;in abdest almaya niyet ettim.</p>\n\n<p>\n	2.&nbsp; ELLER : Eller, bileklere kadar parmak aralarını iyice oğuşturarak yıkanır :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; S&uuml;bh&acirc;nellezi ce&nbsp; alal m&acirc;e tahuren vel-Kur&acirc;n&#39;a nura.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali&nbsp; : Suyu temiz ve Kuran&#39;ı nur kılan Allah&#39;ı tesbih ederim.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 3.&nbsp; AĞIZ&nbsp; : Ağıza &uuml;&ccedil; defa su alınır&nbsp; ve ağız &ccedil;alkalanır :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; askini min nehr&#39;il Kevser l&acirc;&nbsp;&nbsp; azmehu ba&nbsp; dehu ebed&acirc;.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali&nbsp; : Allahım, bana Kevser havuzundan su i&ccedil;ir ki, ondan sonra ebediyyen susamıyayım.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 4.&nbsp;&nbsp; BURUN : Buruna sağ elle &uuml;&ccedil; defa su &ccedil;ekilir ve burun iyice temizlenir :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; eşmimni r&acirc;iheten min rev&acirc;ih&#39;el Cenneh.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Meali&nbsp; : Allahım, Cennet kokularından bana koku koklat.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 5.&nbsp; Y&Uuml;Z&nbsp; : İki avu&ccedil; su doldurarak yavaş&ccedil;a y&uuml;ze bırakılır. Ve &uuml;&ccedil; defa :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; bayyid vechi yevme tebyaddu v&uuml;cuh&uuml;n ve tesvedd&uuml; v&uuml;cuh.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Meali&nbsp; : Allahım, bir takım y&uuml;zlerin ağarıp, bazı y&uuml;zlerin kararacağı g&uuml;nde benim y&uuml;z&uuml;m&uuml; ağart.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 6.&nbsp;&nbsp; SAĞ KOL&nbsp; : Dirsek yukarısından parmak u&ccedil;larına kadar aşağıya doğru yıkanır :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; &acirc;tini kit&acirc;bi bi yemini ve h&acirc;sibni his&acirc;ben yesiyr&acirc;.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Meali&nbsp; : Allahım, kitabımı sağımdan ver ve beni hesaba kolay &ccedil;ek.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 7.&nbsp; SOL KOL&nbsp; : Dirsek yukarısından parmak u&ccedil;larına kadar aşağıya doğru yıkanır :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; l&acirc; tu&nbsp; tini kit&acirc;bi bişim&acirc;li vel&acirc; t&uuml;h&acirc;sibni his&acirc;ben yesiyr&acirc;.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali&nbsp; :&nbsp; Allahım, kitabımı solumdan verme ve beni zor bir hesapla sorgulama.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 8.&nbsp; BAŞ&nbsp; : Sağ elimizle başımızın &ouml;n kısmı arkadan &ouml;ne doğru meshedilir :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; harrim şe&nbsp; ri&nbsp;&nbsp; alann&acirc;r.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Meali&nbsp; : Allahım, sa&ccedil;larımı Cehenneme haram kıl.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; 9.&nbsp; KULAK&nbsp; :&nbsp; Her iki kulak ser&ccedil;e parmaklarla hafif&ccedil;e oğuşturulur :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; ec&nbsp; alni mimmen yestemi&nbsp; &uuml;nel kavle feyettebi&nbsp; &uuml;ne ahseneh.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali&nbsp; :&nbsp; Allahım, beni s&ouml;z&uuml; duyup, onun en g&uuml;zeline uyanlardan kıl.</p>\n\n<p>\n	&nbsp;&nbsp; 10.&nbsp; ENSE&nbsp; :&nbsp; Arkadan &ouml;ne doğru meshedilir :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; a&nbsp; tik rakbeti minen n&acirc;r.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali :&nbsp; Allahım, ensemi ateşten azad et.</p>\n\n<p>\n	&nbsp;&nbsp; 11.&nbsp; SAĞ AYAK&nbsp; :&nbsp; Sağ ayak sol elle topuklardan beş parmak &uuml;st&uuml;ne doğru meshedilir :</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; All&acirc;humm&acirc; sebbit kademeyyi&nbsp;&nbsp; alassır&acirc;t, yevme tezill&uuml; bihil akdem.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Meali&nbsp; :&nbsp; Allahım, birtakım ayakların kayacağı g&uuml;nde sırat &uuml;zerinde iki ayağımı sabit kıl.</p>\n\n<p>\n	&nbsp;&nbsp; 12.&nbsp; SOL AYAK&nbsp; :&nbsp; Sol elle topuklardan beş parmak &uuml;st&uuml;ne doğru meshedilir.(Aynı dua okunur)</p>\n\n<p>\n	&nbsp;&nbsp; 13.&nbsp; SON OLARAK :&nbsp; Eller bileklere kadar yıkanır ve abdest bu dua ile tamamlanır :&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp; All&acirc;hu ekber, eşhed&uuml; en l&acirc; il&acirc;he illall&acirc;h ve eşhed&uuml; enne Muhammeden abd&uuml;h&uuml; ve resul&uuml;h.</p>\n\n<p>\n	&nbsp;</p>','Câferi Mezhebine Göre  Duâlarıyla Abdest Alımı','','publish','closed','open','','caferi-mezhebine-gore-dualariyla-abdest-alimi','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3028',0,'post','',0),(3029,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;\n	<h5 align=\"right\">\n		Allame Şerefuddin</h5>\n</p>\n\n<p>\n	İslam alimlerinin, abdestte ayağı meshetme yahut yıkama hususunda g&ouml;r&uuml;ş farklılıkları vardır. Ehl-i S&uuml;nnet alimleri ve &ouml;zellikle Ehl-i S&uuml;nnet&rsquo;in d&ouml;rt mezhep imamı, abdestte ayağın yıkanmasını farz-ı ta&#39;yin&icirc; bilirler. Zeydiyye imamlarından Davud bin Ali ve Nasirulhak, abdestte ayağı hem yıkamayı, hem de meshetmeyi farz olarak kabul etmişlerdir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a><sup>[1]</sup> Ama Ehl-i S&uuml;nnet alimlerinden bazıları,<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a><sup>[2]</sup> bu ikisinden birinin yapılmasını yeterli g&ouml;r&uuml;yorlar. İmamiyye ise, Ehl-i Beyt İmamlarına uyarak, ayağı meshetmeyi farz-ı ta&#39;yini bilir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a><sup>[3]</sup></p>\n\n<p>\n	İmamiyye&rsquo;nin Delili:</p>\n\n<p>\n	İmamiyye&rsquo;nin delili, şu ayet-i kerimedir:</p>\n\n<p>\n	&nbsp;<strong>&quot; ...Ve meshedin başınızın bir kısmını ve ayaklarınızı da iki mafsalsa dek.&quot;</strong> (M&acirc;ide/6)</p>\n\n<p>\n	&nbsp;Fahr-i Razi ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Meshi farz bilenlerin delilleri, &quot;Erc&uuml;l&quot; kelimesindeki naklolan iki meşhur kıraata dayalıdır. Kıraat imamlarından İbn-i Kesir, Hamza, Ebu Amr ve Ebu Bekr&rsquo;in rivayetine g&ouml;re- Asım, lafzı esreyle, yani <em>&quot;Erc&uuml;likum&quot;</em> okumuşlar. Nafi&#39;, İbn-i Amr ve &ndash;Hafs&rsquo;ın rivayetine g&ouml;re- Asım &uuml;st&uuml;n (nasb) ile, yani <em>&quot;Erc&uuml;lekum&quot;</em> okumuşlardır.</p>\n\n<p>\n	Sonra ş&ouml;yle ekliyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Erc&uuml;l kelimesi esreyle, yani &quot;Erc&uuml;likum&quot; okunursa, o zaman Ruus&#39;a atfedilir. Yani başın meshedilmesinin farz olduğu gibi ayakların da meshedilmesi farz olur.&quot;</p>\n\n<p>\n	Fahr-i Razi sonra ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Eğer bir kimse: &quot;Erc&uuml;l kelimesinin esreli oluşu Ruus kelimesine matuf olduğundan değil, &quot;cerr-i civar&quot;dan dolayıdır. &Ouml;rneğin: <em>&quot;Cuhru zabbin haribin&quot;</em> c&uuml;mlesinde <em>&quot;harib&quot;</em> kelimesi <em>&quot;zabbin&quot;</em> kelimesiyle bir arada olduğundan dolayı esreli okunmuştur. Veya <em>&quot;Kebir-u unasin fi bicadin m&uuml;zemmelin&quot;</em> c&uuml;mlesindeki <em>&quot;m&uuml;zemmil&quot;</em> kelimesi <em>&quot;bicadin&quot;</em> kelimesiyle bir araya geldiğinden dolayı esreli olmuştur.&quot; derse cevabında deriz ki: &quot;şu bir ka&ccedil; delile g&ouml;re bu doğru değildir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	1- &quot;Cerr-i civar&quot; gerek&ccedil;esiyle kelimeyi esreli okumak dilbilgisi a&ccedil;ısından kural dışı bir uygulamadır ve ancak şiirlerde zaruret dolayısıyla bu t&uuml;r garip yollara başvurulabilir. Kur&#39;an-ı Mecid&#39;i b&ouml;yle kural dışı garip tabirlerden tenzih etmek gerekir.</p>\n\n<p>\n	2- &quot;Cuhru zabbin haribin&quot; gibi cerr-i civar y&ouml;ntemiyle okumak, ifade y&ouml;n&uuml;nden herhangi bir ş&uuml;phe ve karışıklığa yol a&ccedil;madığı taktirde uygulanabilir. &Ouml;rneğin, s&ouml;z konusu &ouml;rnekte herhangi bir yanlış anlama s&ouml;z konusu değildir. &Ccedil;&uuml;nk&uuml;, &quot;Harib&quot;, &quot;Zabb&quot;in sıfatı olamaz, sadece &quot;cuhr&quot;un haberi olabilir. Ama abdest ayetinde bu y&ouml;nteme başvurarak esreli okumak, mana y&ouml;n&uuml;nden belirsizliğe yol a&ccedil;tığı i&ccedil;in uygulanamaz. &quot;Cerr-i civar&quot; gereği esre, ancak harf-i atıf olmadığı yerde olur. (Abdest ayetinde ise harf-i atıf vardır). Harf-i atıfla birlikte &quot;cerr-i civar&quot; kuralının da gelmesini hi&ccedil; kimse s&ouml;ylememiştir.&quot;</p>\n\n<p>\n	Fahr-i Razi sonra ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Bir grup alimler, &quot;Erc&uuml;l&quot; kelimesinin nasb (&uuml;st&uuml;n) ile okunmasının da meshi gerektirdiğini s&ouml;ylemişlerdir. &Ccedil;&uuml;nk&uuml; &quot;erc&uuml;lekum&quot;, &quot;biruusikum&quot; yerine m&acirc;tuftur. Bu kelime, &quot;mef&#39;ul&uuml;n bih&quot; olduğundan dolayı mahallen mensuptur. Fakat lafzan ba-i carre ile mecrurdur. &quot;Erc&uuml;lekum&quot;un, &quot;Ruus&quot; kelimesinin mahalline atfedilip mensup okunması caiz olduğu gibi, &quot;ruus&quot; kelimesinin zahirine atfederek mecrur okunması da caizdir.&quot;</p>\n\n<p>\n	Fahr-i Razi daha sonra ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Binaenaleyh, &quot;Erc&uuml;l&quot;e de nasb veren amilin &quot;Vemsehu&quot; veya &quot;Feğsilu&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a><sup>[4]</sup> olduğunu diyebiliriz. Ama eğer iki amil bir ma&#39;mulda toplanırsa, en yakın amilin amel etmesi daha uygundur.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a><sup>[5]</sup> &Ouml;yleyse dediklerimize nazaran, Allah-u Teala&#39;nın s&ouml;z&uuml;ndeki &quot;Erc&uuml;lekum&quot; lafzına nasb (&uuml;st&uuml;n) veren amil &quot;Vemsehu&quot;dur.&quot;</p>\n\n<p>\n	Fahr-i Razi sonra s&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Buna g&ouml;re &quot;Erc&uuml;lekum&quot;un lamını nasb (&uuml;st&uuml;n) ile okumak da ayakların meshedilmesini gerektirmektedir.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Alimlerin, hadislere dayanarak ayağın meshedilmesi farz değildir, demeleri doğru değildir. &Ccedil;&uuml;nk&uuml; (bu konudaki) t&uuml;m hadisler, &quot;Ahbar-ı ahad&quot; babındandır. Kur&#39;an&#39;ı, haber-i &quot;vahid&quot; ile neshetmek ise caiz değildir.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a><sup>[6]</sup></p>\n\n<p>\n	B&uuml;t&uuml;n bu delillere değinmesine rağmen Fahr-i Razi g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Ayağı yıkamak hakkında &ccedil;ok hadis nakledilmiştir, yıkamak meshi de kapsamaktadır; ama bunun aksi &ouml;yle değildir. &Ccedil;&uuml;nk&uuml; yıkamak ihtiyata daha yakındır. Bundan dolayı yıkamak farzdır.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a><sup>[7]</sup> Demek ki, ayakları yıkamanın meshin yerine ge&ccedil;erli olduğu kesindir.&quot;</p>\n\n<p>\n	Yıkamakla ilgili hadisler hakkında Ehl-i Beyt İmamları ve onlara uyanların g&ouml;r&uuml;ş&uuml;ne yakında değineceğiz. Fahr-i Razi&#39;nin, &quot;yıkamak meshi de kapsamaktadır s&ouml;z&uuml;ne gelince; o apa&ccedil;ık bir yanılgıdır. &Ccedil;&uuml;nk&uuml; gasl (yıkamak) ve mesh, lugat, &ouml;rf ve şeriatta iki ayrı hakikattir. Binaenaleyh gasl, kesinlikle meshin yerini almaz. Ama ger&ccedil;ek olan şudur ki, Fahr-i Razi, iki mahzurun arasında kalmış; ya apa&ccedil;ık ayete muhalefet etmek veya onun g&ouml;r&uuml;ş&uuml;ne g&ouml;re sahih olan hadislere muhalefet etmek. Bu &ccedil;ıkmazdan kurtulmak i&ccedil;in, &quot;Gasl (yıkamak) meshi de kapsamaktadır; bu ihtiyata daha uygundur, meshin yerine de ge&ccedil;erlidir.&quot; diyerek zannınca ayetle hadisin arasını cem&#39;etmiştir.&quot;</p>\n\n<p>\n	Kim onun bu s&ouml;z ve m&uuml;dafaasına dikkatlice bakacak olursa, onun bir &ccedil;ıkmazda olduğunu a&ccedil;ık&ccedil;a g&ouml;recektir. Eğer ayet meshin farz olmasını a&ccedil;ık&ccedil;a bildirmeseydi o, gaslin (yıkamanın) meshin yerine ge&ccedil;erli olacağını s&ouml;ylemeye ihtiya&ccedil; bile duymazdı.</p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in, fıkıh ve Arap edebiyatı hakkında g&ouml;r&uuml;ş sahibi ve muhakkiklerinden bir grup Fahri Razi&rsquo;nin itiraf ettiği ger&ccedil;eği itiraf ederek bu ayetin meshetmenin farz olduğunu bildirdiğini a&ccedil;ıklamaktan kendilerini alamamışlardır. &Ouml;rneğin: Araştırmacı Şeyh İbrahim el-Haleb&icirc;, &quot;<em>Gunyet-ul M&uuml;temell&icirc; fi Şerh&icirc; Muniyet-il Musall&icirc; Ale&#39;l Mezheb-il Hanefi</em>&quot; kitabında abdestle ilgili ayet hakkında bahsederken ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	Abdest ayetinde ge&ccedil;en &quot;Erc&uuml;lekum&quot; kelimesi, Kurra-i Seb&#39;a (Yedi Kari) arasında hem esre, hem de &uuml;st&uuml;n ile okunmuştur. &Uuml;st&uuml;n ile okunması &quot;v&uuml;cuhekum&quot; yerine atfedildiğinden, esre ile okunması da cerr-i civardan dolayıdır. Ama doğru olan şu ki: &quot;Erc&uuml;l&quot; kelimesi her iki kıraatta &quot;Ruus&quot; yerine matuftur; &uuml;st&uuml;n ile okunduğu takdirde mahalline, esre ile okunduğu takdirde de lafzına matuftur.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Erc&uuml;lekum&quot;u, &quot;v&uuml;cuhekum&quot;a atfetmek caiz değildir. &Ccedil;&uuml;nk&uuml; matufla matufun aleyh arasında yabancı bir c&uuml;mle (yani, vemsehu biruusikum) vaki olarak onların arasına ayrılık d&uuml;ş&uuml;yor. Oysaki bu ikisinin arasında bir kelime dahi yer alamaz; nerede kaldı ki bir c&uuml;mle vaki olsun.&quot;</p>\n\n<p>\n	Merhum Şeyh İbrahim Haleb&icirc; sonra ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Fesahatlı hi&ccedil;bir kimsenin s&ouml;z&uuml;nde &quot;Zerebtu Zeyden ve merertu bi Bekrin ve Amren&quot; diyerek, Amr&#39;ı Zeydin yerine atfetmesini duymamışım. Cerr-i civara gelince, bu t&uuml;r tabir &ccedil;ok nadir olarak sıfatlarda kullanılmaktadır. &Ouml;rneğin bazıları ş&ouml;yle demiştir: &quot;Haza cuhru zabbin haribin&quot; Te&#39;kid&#39;de ise sadece bir şiirde ge&ccedil;miştir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Ya sahib,&quot; belliğ zeviz-zevecati kullihim: En leyse vaslun iz nhallet ure&#39;z-zenebi&quot; Ferra&#39;nın naklettiğine g&ouml;re &quot;kullihim&quot; cerr-i civardan dolayı esreyle okunmuştur.&quot;</p>\n\n<p>\n	Sonra şunu da s&ouml;z&uuml;ne ekliyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Ama atıf harflerinde cerr-i civar kuralını uygulamak kesinlikle caiz değildir. &Ccedil;&uuml;nk&uuml; atıf, cerr-i civarı menediyor.&quot;</p>\n\n<p>\n	İşte bunlar Şeyh İbrahim Haleb&icirc;&#39;nin s&ouml;zleridir.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a><sup>[8]</sup></p>\n\n<p>\n	Bu ger&ccedil;eği itiraf edenlerden biri de, Sind&icirc; ismiyle meşhur olan Ebu&#39;l Hasan Muhammed bin Abdulhadi&#39;dir. Sind&icirc;, İbn-i Mace&rsquo;nin s&uuml;nenine yazdığı haşiyede, -Kur&#39;an&#39;ın zahirinden meshin anlaşıldığına yakin ettiğini ifade ederek- ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Kur&#39;an&#39;ın zahiri, (abdest ayeti) meshi g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; esreyle, yani &quot;Erc&uuml;likum&quot; şeklinde okunduğunda, &quot;ruusikum&quot; yerine atfedilir; &uuml;st&uuml;nle yani &quot;Erc&uuml;lekum&quot; şeklinde okunduğunda da &quot;ruusikum&quot;un mahalline atfedilir. (Her iki durumda meshi gerektirir.)</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Erc&uuml;l&quot;&uuml;n &uuml;st&uuml;nle okunup &quot;ruus&quot;un mahalline atfedilmesi cerr-i civardan daha uygundur. Nitekim Nahv ilminin bilginleri de buna tasrih etmişlerdir.&quot; Yine diyor ki : &quot;Cerr-i civar Arap&ccedil;a&rsquo;da pek azdır, ama mahalline atfetmek yaygın ve &ccedil;oktur. Bu a&ccedil;ıklamayla, matuf ve matufun aleyh&#39;in birbirinden ayrı d&uuml;şmesinden de kurtulmuş oluruz. Bu beyana g&ouml;re, Kur&#39;an&#39;ın zahiri, meshe delalet etmektedir.&quot;<sup> <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup>[9]</sup></a>[9]</sup></p>\n\n<p>\n	Ama maalesef, o da diğerleri gibi ayağı yıkama babında Kur&#39;an yerine hadislere bakmıştır.</p>\n\n<p>\n	Zemahşeri, Tefsir-i Keşşaf&#39;da abdest ayetiyle ilgili olarak filozofluk taslayarak ş&ouml;yle demiştir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Yıkanan &uuml;&ccedil; uzuv arasında yer alan &quot;Erc&uuml;l&quot; (ayaklar) suyun onun &uuml;zerine d&ouml;k&uuml;lmesiyle yıkanıyor. Yıkanmasında, nehyedilen israfa yol a&ccedil;abileceğinden dolayı abdestte meshedilen &uuml;&ccedil;&uuml;nc&uuml; uzva (Ruus) atfedilmektedir. Bu atıf, onun meshedilmesi i&ccedil;in değildir, sadece suyun onun &uuml;zerine d&ouml;k&uuml;lmesinde iktisatlı davranmanın gerekli olduğu i&ccedil;indir.&quot;</p>\n\n<p>\n	Zemahşer&icirc; sonra ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Allah-u Teala, &quot;İle&#39;l-Ka&#39;beyn&quot; tabiriyle de, ayağın meshedilmesini zannedenin zannını gidermek i&ccedil;in onun nihayetini belirtmiştir. &Ccedil;&uuml;nk&uuml; meshin, İslam şeriatında nihayeti belirlenmemiştir.&quot;</p>\n\n<p>\n	Evet, o bu s&ouml;zleriyle &quot;Erc&uuml;l&quot;&uuml;n, &quot;Ruus&quot; yerine atfedilmesinde hikmeti keşfettiğini, &quot;ile&#39;l-Ka&#39;beyn&quot; tabirinin ayağı yıkamanın haddini belirlediğini iddia ediyor. Onun s&ouml;zleri, İslam&icirc; meseleleri, doğru y&ouml;ntemlere dayanarak istihra&ccedil; etme yerine, ayeti kendi mezhebine tatbik ve tevil etmenin a&ccedil;ık bir &ouml;rneğidir. Onun bu s&ouml;zleri tefsir değil, bir nevi kehanettir. Ayakların yıkanmasını kesin ve zaruri kabul eden kimseden başkası i&ccedil;in bu s&ouml;zler bir şey ifade etmez. Oysaki ayağı yıkamak ihtilaflı bir meseledir. Ama o, bunu nazara bile almamıştır. Oysaki kendi mezhebinin bilginleri bile, Kur&#39;an&#39;ın zahirinin, meshin farz olmasını g&ouml;sterdiğini itiraf etmektedirler. Kısacası bu konuda, &quot;Erc&uuml;&quot;l&uuml;n, &quot;Ruus&quot;a atfedilmesiyle ilgili Nahv kuralları bile tek başına bizim i&ccedil;in yeterlidir. İslam bilginleri, nass ve fetva a&ccedil;ısından bunda ittifak etmişlerdir.</p>\n\n<p>\n	Ayağı Yıkamakla İlgili Hadislere Bir Bakış</p>\n\n<p>\n	Ayağı yıkamakla ilgili hadisler iki kısımdır. Abdullah bin Amr bin As&#39;ın hadisi gibi bazı hadisler a&ccedil;ık&ccedil;a yıkamaya delalet etmemektedirler. M&uuml;slim ve Buhari&#39;de Abdullah&#39;tan tahri&ccedil; edilen hadiste ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Hz. Resulullah&#39;la birlikte yolculuktaydık; Resulullah (s.a.a) bizden geriye kaldı, (biraz bekledikten) sonra gelip bize ulaştı. İkindi namazının vakti de gelip &ccedil;atmıştı. Abdest alırken ayaklarımızı meshediyorduk. Resulullah (s.a.a); &quot;Vay topuklara ateşten!&quot; dediler.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a><sup>[10]</sup></p>\n\n<p>\n	Bu hadis sahih olduğu takdirde meshi gerektirir, yıkamayı değil. &Ccedil;&uuml;nk&uuml; Resul-i Ekrem, onları bu amelden nehyetmemiştir; hatta onların bu amelini te&#39;yit bile etmiştir. Sadece topuklarının kir ve necasetini kınamıştır. &Ccedil;&uuml;nk&uuml; onların arasında bir grup yalın ayaklı bedevi Araplar vardı, bunlar idrar ettiklerinde, &ouml;zellikle yolculukta idrarın ayaklara sı&ccedil;ramasından ka&ccedil;ınmıyorlardı. Bundan dolayı, necis ve kirli ayaklarla namaz kılmamaları i&ccedil;in Resulullah (s.a.a) onları ikaz etmiştir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a><sup>[11]</sup></p>\n\n<p>\n	Bazı rivayetler ise ayağın yıkanmasına delalet etmektedir. &Ouml;rneğin, Osman&#39;ın k&ouml;lesi Hamran&#39;ın naklettiği hadis:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	Hamran ş&ouml;yle diyor: &quot;Osman&#39;ı g&ouml;rd&uuml;m; su kabından ellerine su d&ouml;kt&uuml;, &uuml;&ccedil; kere ellerini yıkadı, sonra sağ elini kaba daldırdı; ağzına, burnuna su aldı.&quot; Sonra ş&ouml;yle devam ediyor: &quot;Daha sonra &uuml;&ccedil; defa ayaklarını yıkadı ve ş&ouml;yle dedi: Resulullah (s.a.a)&rsquo;ın benim abdest aldığım gibi abdest aldığını g&ouml;rd&uuml;m.&quot;<sup> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup>[12]</sup></a>[12]</sup></p>\n\n<p>\n	Veya Abdullah bin Zeyd bin Asım el-Ensar&icirc;&#39;nin hadisi:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	Abdullah&#39;a, &quot;Resulullah&#39;ın aldığı abdest gibi abdest al&quot; dediklerinde, bir kab su istedi, ondan ellerine d&ouml;kt&uuml;, sonunda topuklarını yıkadı ve ş&ouml;yle dedi: &quot;Hz. Resulullah&#39;ın abdesti b&ouml;yleydi&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a><sup>[13]</sup></p>\n\n<p>\n	Bu manada diğer hadisler de naklolunmuştur. Bu hadisler birka&ccedil; y&ouml;nden doğru değildir:</p>\n\n<p>\n	1- Bu &ccedil;eşit hadisler, Allah&#39;ın Kitabı ve Ehl-i Beyt İmamlarının icma ettiği şeye muhaliftir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a><sup>[14]</sup> Kur&#39;an ve Ehl-i Beyt, Resulullah&#39;ın (s.a.a), birbirinden ayrılmaz emanetleridir. &Uuml;mmet bunlara sarıldığı m&uuml;ddet&ccedil;e kesinlikle sapmaz. Bu ikisine muhalif olan her hadis ise duvara vurulmalıdır.</p>\n\n<p>\n	Ayakları yıkamakla ilgili hadislerin zayıf olduğunu a&ccedil;ık&ccedil;a g&ouml;steren bir şahit, &uuml;mmetin alimi, Kitap ve s&uuml;nnetin heybesi olarak tanınan Abdullah bin Abbas&#39;ın mesh i&ccedil;in ihticac ettiği şu s&ouml;zleridir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Allah-u Teala, abdestte iki yıkamayı, iki de meshi farzetti. G&ouml;rmez misin, teyemm&uuml;m&uuml; zikrederken, iki yıkama yerine iki meshi zikretmiş, iki meshi (başı ve ayakları meshetmeyi) ise terketmiştir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a><sup>[15]</sup></p>\n\n<p>\n	Yine İbn-i Abbas der ki; &quot;Abdest iki yıkama, iki meshetmedir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a><sup>[16]</sup> Abdullah bin Abbas&#39;a, &quot;Muavvız bin Afra&#39;nın kızı Rabia, Resulullah (s.a.a)&#39;ın onun yanında abdestte ayaklarını yıkadığını sanmaktadır&quot; dediklerinde, İbn-i Abbas, Rabia&#39;nın yanına gelip durumu ondan sordu ve onun s&ouml;z&uuml;n&uuml; kabul etmeyip, abdestte ayaklarını yıkayanlara şaştığını ve: &quot;Ben, Allah&#39;ın Kitabında meshten başka bir şey g&ouml;rm&uuml;yorum.&quot; dediğini vurgulamıştır.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a><sup>[17]</sup></p>\n\n<p>\n	2- Eğer ayakları yıkamakla ilgili hadisler doğru olsaydı tevat&uuml;rle nakledilmiş olurdu. &Ccedil;&uuml;nk&uuml; abdestte ayağın yıkanması, kadın, erkek, k&ouml;le, h&uuml;r herkesin &ouml;ğrenmeye ihtiya&ccedil; duyduğu bir konudur. Eğer yıkamak M&uuml;sl&uuml;manların arasında kesin olsaydı, b&uuml;t&uuml;n m&uuml;kellefler, Peygamber&#39;in zamanında ve ondan sonraki zamanlarda onu iyice &ouml;ğrenip ve her asır ve zamanda onu tevat&uuml;rle nakletmiş olurlardı ve hi&ccedil;bir kimse onu inkar veya reddetmeye kalkışmazdı. Durum b&ouml;yle olmadığından dolayı, bu &ccedil;eşit hadislerin zaaf ve yetersizlikleri bizim i&ccedil;in aşikar olmaktadır.</p>\n\n<p>\n	3- Ayakların taharetiyle (yıkamak veya meshetmekle) ilgili nakledilen hadisler birbirleriyle &ccedil;elişmektedir. Bazıları, daha &ouml;nce naklettiğimiz Hamran ve İbn-i Asım&#39;ın hadisleri gibi, yıkamayı emretmektedir. Bazı hadisler de, Buhari&#39;nin, Sahih&#39;inde tahri&ccedil; ettiği hadis gibi meshi g&ouml;stermektedir. Sahih-i Buhari&#39;nin bu hadisini Ahmed, İbn-i Eb&icirc; Şeybe, İbn-i Ebi &Ouml;mer, Beğev&icirc;, Tabarani ve Maverd&icirc; de nakletmektedir. Her birisi, bu hadisi, g&uuml;venilir bildikleri kişiler yoluyla Ebu Esved&#39;den, o da Abbad bin Temim&#39;den, o da babasından nakletmişlerdir. Hadis şudur:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Resulullah (s.a.a) abdest alırken abdestte ayaklarını meshettiğini g&ouml;rd&uuml;m.&quot;</p>\n\n<p>\n	Bu hadisin benzeri Ehl-i Beyt İmamlarından da nakledilmiştir.</p>\n\n<p>\n	Merhum Kuleyni&rsquo;nin nakline g&ouml;re, Zurare ve B&uuml;keyr, İmam Muhammed Bakır (a.s)&#39;ın Resulullah (s.a.a)&#39;ın nasıl abdest aldığını amelen g&ouml;sterirken abdestte, ellerinin ıslaklığıyla, yeniden elini suya dokundurmaksızın başını ve ayaklarının &uuml;stlerini meshettiklerini nakletmektedirler.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a><sup>[18]</sup></p>\n\n<p>\n	İbn-i Abbas&#39;dan Mecma-ul Beyan&#39;da nakledildiği &uuml;zere, Resulullah (s.a.a)&#39;ın nasıl abdest aldığını g&ouml;sterirken ayaklarının &uuml;zerini meshetmiştir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ehl-i S&uuml;nnet kaynaklarındaki bu konuyla ilgili hadisler &ccedil;elişkili olduğu i&ccedil;in bu kaynaklara itibar edenler, Kur&#39;an&rsquo;a d&ouml;nmelidirler; Kuran ise a&ccedil;ık&ccedil;a ayakları meshetmeyi emrediyor.</p>\n\n<p>\n	İstihsana Başvurarak Delil Aramak</p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri, ayakların yıkanması i&ccedil;in ş&ouml;yle istidlal etmişlerdir: &quot;Başı meshetmek onu yıkamaktan daha uygun olduğu gibi, ayakları yıkamak onları meshetmekten daha uygundur. &Ccedil;&uuml;nk&uuml; ayakların kiri genellikle yıkanmaksızın temiz olmaz, ama baş genellikle meshetmekle temiz olur.&quot;</p>\n\n<p>\n	Yine ş&ouml;yle demişlerdir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Makul maslahatlar, farz olan ibadetler i&ccedil;in sebep olabilirler. Hatta Allah Teala, onda her iki manayı, yani maslahat&icirc; ve ibad&icirc; y&ouml;n&uuml;n&uuml; birlikte kastedebilir. Maslahat&icirc; y&ouml;n&uuml;nden maksat hissedilen maddi faydalardır; ibad&icirc; y&ouml;n&uuml;nden maksat da nefsi arındırmaktır.&quot;</p>\n\n<p>\n	Bu s&ouml;z&uuml;n cevabı şudur ki; Biz de, Allah Teala&#39;nın emrettiği her şeyde bir maslahatın olduğunu, nehyettiği her şeyde de bir uhrevi zararın bulunduğunu kabul ediyoruz. Ama Allah-u Teala bu maslahat ve zararı, kulların g&ouml;r&uuml;ş&uuml;ne bağlı kılmamıştır. Yani, Allah&rsquo;ın emrinde bir maslahatın olduğuna inanıyoruz, ama bu maslahatın ne olduğunu kendi kafamızdan kestirip, &quot;Bu h&uuml;km&uuml;n gerek&ccedil;esi budur&quot; demeye hakkımız yoktur.</p>\n\n<p>\n	&nbsp;Kur&#39;an abdestte başın ve ayakların meshedilmesini emretmektedir. Bir m&uuml;min olarak bize d&uuml;şen bu emre boyun eğmektir, bu emirdeki maslahatı anlasak da anlamasak da.</p>\n\n<p>\n	Elbette abdestte ayakların necisten temiz olması gerektiğinin şart olduğunu bildiren delillerden dolayı,ayaklar eğer necis iseler, abdest almadan &ouml;nce yıkanıp temizlenmesi gerekir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a><sup>[19]</sup></p>\n\n<p>\n	Uyarı</p>\n\n<p>\n	İbn-i M&acirc;ce, S&uuml;nen&#39;inde &quot;Gasl&#39;&uuml;l-Kademeyn&quot; babında Ebu İshak yoluyla Ebu Hayye&#39;den ş&ouml;yle naklediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Ali&#39;yi abdest alırken g&ouml;rd&uuml;m; ayaklarını mafsala kadar yıkadı; sonra da size, Peygamber (s.a.a)&#39;in abdestini g&ouml;stermeyi istedim dedi.&quot;</p>\n\n<p>\n	Sindi, S&uuml;nen&#39;e yazdığı ta&#39;likatta: &quot;Bu, ayaklarını mesheden Şia&#39;ya tam anlamıyla bir reddir&quot; diyor. Daha sonra ş&ouml;yle ekliyor: &quot;İşte bundan dolayı Musannif, (İbn-i Mace) bu babda Ali&#39;nin rivayetini nakletmiş ve kitabın babına onun hadisiyle başlamıştır. O bu hadisi tahri&ccedil; etmekle g&uuml;zel bir iş sergilemiştir. Allah ona iyi m&uuml;kafat versin.&quot;</p>\n\n<p>\n	Sindi s&ouml;z&uuml;ne ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Kur&#39;an&#39;ın z&acirc;hiri meshi g&ouml;steriyor. Nitekim İbn-i Abbas&#39;ın hadisinde de mesh ge&ccedil;miştir. Ama onu yıkamaya hamletmek gerekiyor.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a><sup>[20]</sup></p>\n\n<p>\n	Bu, Sind&icirc;&#39;nin s&ouml;zlerinden ibaretti. Allah onu, İbn-i Mace&#39;yi ve diğer Ehl-i S&uuml;nnet alimlerini affetsin. Ş&uuml;phesiz onlar yukarıda Hz. Ali&rsquo;den nakledilen ayakların yıkanmasına dair hadisin senedinin birka&ccedil; y&ouml;nden zayıf olduğuna vakıftılar:</p>\n\n<p>\n	1- Hadisi rivayet eden Ebu Hayye, me&ccedil;hul birisidir. Zeheb&icirc;, &quot;Mizan&quot;ının k&uuml;nyeler b&ouml;l&uuml;m&uuml;nde; &quot;O, tanınmamış biridir&quot; diyor ve İbn-i Medyen&icirc; ve Ebu&#39;l-Velid-i Farz&icirc;&#39;nin, onun hakkında, &quot;Me&ccedil;huld&uuml;r&quot; dediklerini de s&ouml;zlerine ilave ediyor. Zeheb&icirc; daha sonra, &quot;Hadis uyduranların b&ouml;yle bir kişiyi de uydurmaları m&uuml;mk&uuml;nd&uuml;r&quot; diyerek, &quot;ben her ne kadar araştırma yaptıysam da bu adam hakkında hi&ccedil;bir bilgi edinemedim.&quot; diyor.</p>\n\n<p>\n	2- Bu hadis sadece Ebu İshak yoluyla nakledilmiştir.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a><sup>[21]</sup> Ebu İshak &ccedil;ok yaşlandığından ve hafızasını kaybettiğinden halk onu terketmiş<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a><sup>[22]</sup> ve Ebu Ahvas ve Z&uuml;heyr bin Muaviye el-Cu&#39;f&icirc;&#39;den başka kimse ondan hadis nakletmemiştir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a><sup>[23]</sup> Halk, Ebu İshak&#39;tan hadis naklettiklerinden dolayı o ikisini kınamıştır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a><sup>[24]</sup> Ş&uuml;phesiz, bir muhaddis hafızasını kaybederse, hafızasını kaybetmeden &ouml;nce mi, yoksa sonra mı naklolunduğu bilinmeyen t&uuml;m hadisleri itibardan d&uuml;şer. &Ccedil;&uuml;nk&uuml; ş&uuml;phe-i mahsuredeki icmal&icirc; ilim, hepsinden ka&ccedil;ınmayı gerektirmektedir. Bu kural, Usul-u Fıkıh da beyan edilmiştir.</p>\n\n<p>\n	3- Bu hadis, Emir-&uuml;l M&uuml;minin Ali ve onun, Peygamber&#39;in Ehl-i Beyt&#39;i olan değerli evlatlarından nakledilen sahih hadislerle &ccedil;elişmektedir ve daha &ouml;nemlisi Allah&#39;ın kitabı Kur&#39;an&#39;la da &ccedil;elişmektedir.</p>\n\n<p>\n	Ayakların Mafsala Dek Meshi</p>\n\n<p>\n	Zurare ve B&uuml;keyr&#39;in<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a><sup>[25]</sup> ve ayrıca Şeyh Saduk&#39;un<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a><sup>[26]</sup> İmam Muhammed Bakır (a.s)&#39;dan naklettikleri rivayete g&ouml;re, abdest ayetindeki &quot;Ka&#39;beyn&quot;, ayakla bacağın arasındaki mafsaldan (bilekten) ibarettir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a><sup>[27]</sup> Lugat alimleri, iki kemiğin arasındaki mafsala &quot;ka&#39;b&quot; demişlerdir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a><sup>[28]</sup></p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri ise ayağın iki tarafındaki kemiğe &quot;ka&#39;b&quot; diyorlar. Onlar ş&ouml;yle ihticac etmişlerdir:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	&quot;Eğer &quot;ka&#39;b&quot;, ayakla bacağın arasındaki mafsal olsaydı o zaman her ayakta bir &quot;ka&#39;b&quot; olduğundan Kur&#39;an&#39;ın &quot;ka&#39;beyn&quot; yerine &quot;Ve Erc&uuml;lekum ile&#39;l-Ki&acirc;b&quot; demesi gerekirdi. Nitekim, her kolda bir &quot;mirfak&quot; (dirsek) olduğundan Kur&#39;an &quot;Ve eydiyekum ile&#39;l-merafik&quot; buyurmuştur.&quot;</p>\n\n<p>\n	Bu s&ouml;z&uuml;n cevabı şudur ki: Eğer Allah-u Teala &quot;merafık&quot; yerine &quot;mirfekayn&quot; de buyurmuş olsaydı, ş&uuml;phesiz yine de doğru olurdu. Bu durumda ayetin manası ş&ouml;yle olurdu: &quot;Y&uuml;z&uuml;n&uuml;z&uuml; ve iki dirseklere kadar ellerinizi yıkayın, başınızı ve iki mafsala kadar ayaklarınızı meshedin.&quot; Bir ayette bu iki kelimenin ikiyi bildiren kipte olması, veya &ccedil;oğul bildiren kipte olması veyahut bu y&ouml;nden birinin diğerinden farklı olması tabirin doğruluğu a&ccedil;ısından aynıdır. Evet, tabirin daha g&uuml;zel olması i&ccedil;in b&ouml;yle ifade olunmuştur denilebilir.</p>\n\n<p>\n	Kaldı ki cerrah doktorlar, &quot;ka&#39;b&quot; denilen ayakla bacağın arasındaki mafsalın i&ccedil;inde, inekle koyunun bacağının alt kısmında olduğu gibi yuvarlak kemiğin olduğunda ittifak etmişlerdir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a><sup>[29]</sup> Buna g&ouml;re her ayağın meshi, iki &quot;ka&#39;b&quot;a ulaşmaktadır: Biri mafsalın kendisi, diğeri ise mafsalın altındaki yuvarlak kemik. Ayette, &quot;ka&#39;b&quot;ın tesniye olup merafıkın tesniye olmaması cerrahların bilip kabul ettikleri hususa işaret olabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>[1]- Fahr-i Razi, Tefsir-i Kebir&#39;de abdestle ilgili ayet hakkında bahsederken bu ikisinin g&ouml;r&uuml;ş&uuml;ne yer vermiştir. Bunlar ayetlerle hadisler arasında uyumsuzluk olduğunu sanarak, abdestte ayakların hem meshedilip hem de yıkanmasını gerekli g&ouml;rm&uuml;şlerdir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>[2]- Fahr-i Razi ve diğerlerinin naklettiğine g&ouml;re, Hasan-ı Basr&icirc; ve Muhammed bin Cerir-i Taberi gibi alimler, kitap ve s&uuml;nneti hak bildiklerinden abdestte ayağı mesh yahut yıkamayı farz-ı muhayyer bilmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>[3]- Yine Fahr-i Razi, Tefsir-i Kebir&#39;inde bu g&ouml;r&uuml;ş&uuml;n İbn-i Abbas, Enes bin Malik, İkrime, Şa&#39;b&icirc; ve İmam Muhammed Bakır&#39;ın g&ouml;r&uuml;ş&uuml; olduğunu nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>[4]- Feğsilu&#39;nun &quot;Erc&uuml;lekum&quot;un amili olması kesinlikle caiz değildir. &Ccedil;&uuml;nk&uuml; o zaman &quot;Erc&uuml;lekum&quot;un, &quot;Vucuhekum&quot;un yerine atfedilmesi gerekir. Bu da l&uuml;gat alimlerinin ittifakıyla doğru değildir. &Ccedil;&uuml;nk&uuml; atifle matufun arasında bir c&uuml;mlenin fasıla olması dil kuralları y&ouml;n&uuml;nden caiz değildir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>[5]- &Ouml;nceden a&ccedil;ıkladığımız gibi, &quot;Erc&uuml;lekum&quot;un birden fazla amili olamaz; o amil de &quot;Vemsehu&quot;dur.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>[6]- Tefsir-i Kebir, c. 3, s. 370. (M&acirc;ide suresindeki abdest ayetiyle ilgili bahis).</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>[7]- &quot;Abdestte ayağı yıkamak meshi de kapsamaktadır&quot; s&ouml;z&uuml; kesinlikle doğru değildir. &Ccedil;&uuml;nk&uuml; yıkamakla meshetmek iki ayrı kavramdır. Gaslın ger&ccedil;ekleşmesi i&ccedil;in suyun az da olsa abdest uzuvlarında akması gerekir. Ama meshin ger&ccedil;ekleşmesi i&ccedil;in suyun abdest uzuvlarında akmaması ve sadece elin ayağın &uuml;zerine &ccedil;ekilmesi şarttır.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>[8]- Guniyet-ul M&uuml;temelli-il Kebir, s. 16 (Şeyh İbrahim Haleb&icirc;).</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>[9]- Şerh-i S&uuml;nen-i İbn-i M&acirc;ce, c. 1, s. 88, (Gasl&#39;&uuml;l-Kadameyn konusu). Fahr-i Razi, Haleb&icirc; ve Sind&#39;nin s&ouml;z&uuml;n&uuml; te&#39;yid ve tasrih eden bilginler olduk&ccedil;a &ccedil;oktur.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>[10]- Bu hadis, Amr, Aişe ve Ebu Hureyre&#39;nin hadisinde ge&ccedil;miş, Buhar&icirc; ve M&uuml;slim&#39;in şartına g&ouml;re de sahihtir.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>[11]- Hz. Resulullah&#39;la yolculuk yapan ashabın hepsinin, yanlışlıkla ayaklarını meshetmeleri aklen muhaldir. Bu hadis ayakların meshedilmesinin farz olduğuna delil olarak yeterlidir. Eğer ayakları meshetmek farz olmasaydı o zaman neden b&uuml;t&uuml;n ashap ayaklarını yıkamayıp da meshettiler. (M&uuml;t.)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>[12]- Bu hadisi Buhar&icirc;, Sahih&#39;inde tahri&ccedil; etmiştir.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>[13]- Bu hadisi de M&uuml;slim, Sahih&#39;inde tahri&ccedil; etmiştir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>[14]- Ehl-i Beyt İmamları, ayakların meshedilmesinin farz olmasına icma etmişlerdir. Bu konuda, Vesail&#39;uş-Şia ve diğer fıkıh ve hadis kitaplarına bakabilirsiniz.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>[15]- Kenz-&uuml;l Ummal, c. 5, hadis: 2213.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>[16]- Kenz-&uuml;l Ummal, c. 5, hadis: 2211. Şia&rsquo;nın b&uuml;y&uuml;k şahsiyetlerinden olan Bahr-ul Ulum, Fıkh&icirc; Menzumes&#39;inde (D&uuml;rret&#39;&uuml;n Necef) ş&ouml;yle der:</p>\n\n		<p>\n			İnne&#39;l-vuzue gasletani indena</p>\n\n		<p>\n			Ve meshatani ve&#39;l-Kitabu maana</p>\n\n		<p>\n			Fe&#39;l-ğaslu li&#39;l-vechi ve li&#39;l-yedeyn</p>\n\n		<p>\n			Ve&#39;l-meshu li&#39;r- re&#39;si ve lil ricleyn</p>\n\n		<p>\n			&quot;Abdest bizim yanımızda iki yıkayış ve iki meshediştir; Kur&#39;an da bizim g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; teyit etmektedir. İki yıkayış y&uuml;z ve kollardır, iki mesh de baş ve ayaklardır.&quot;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>[17]- İbn-i Mace ve diğerleri, M&uuml;snedlerinde bu hadisi nakletmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>[18]- Furu&#39;ul-Kafi, c. 1, s. 8-9 (İran baskısı).</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>[19]- Bundan dolayı, ziraat vb. işlerde yalın ayak &ccedil;alışan Şia mezhebine bağlı iş&ccedil;i ve &ccedil;ift&ccedil;iler, abdest almak isterken &ouml;nce ayaklarını yıkayıp temizlerler. Daha sonra y&uuml;z ve kollarını yıkayıp kuru ve temiz ayaklarının &uuml;zerini elin ıslaklığıyla meshederler.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>[20]- Mezhebini Kur&#39;an&#39;dan istinbat edeceğine, Kur&#39;an&#39;ı yorumlayıp mezhebine tatbik ediyor!</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>[21]- Zehebi, &quot;Mizan&quot;ının K&uuml;nye babında, sadece Ebu İshak&#39;ın Ebu Hayye&#39;den, &quot;Ali (a.s) abdestte başını meshetti ve ayaklarını mafsala kadar &uuml;&ccedil; defa yıkadı&quot; diye naklettiğini zikretmektedir.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>[22]- Mizan-ul İ&#39;tidal ve diğer teracim kitaplarında, Ebu İshak&#39;ın ismi, Amr bin Abdullah-i Seb&icirc;&icirc; diye zikredilmiştir. Bu s&ouml;z, onun hal terc&uuml;mesinde mezkurdur.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>[23]- Zehebi, Mizan-ul İ&#39;tidal&#39;da bunu a&ccedil;ıklamıştır.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>[24]- Hatta Ahmet bin Hanbel ş&ouml;yle demiştir: &quot;Z&uuml;heyr bin Muaviye&#39;nin, Ebu İshak&#39;ın &ouml;mr&uuml;n&uuml;n sonlarında ondan naklettiği hadisler zayıftır, onun dışındaki şeyhlerinden naklettiği hadisler sağlamdır.&quot; Ebu Zer&#39;a da ş&ouml;yle demiştir: &quot;Z&uuml;heyr bin Muaviye sıkadır; sadece sorunu şudur ki, Ebu İshak&rsquo;ın hafızası karıştıktan sonra ondan hadis nakletmiştir. Zeheb&icirc;, Ahmed ve Ebu Zer&#39;a&#39;dan bu s&ouml;zleri naklettikten sonra ş&ouml;yle diyor: &quot;Ebu İshak&#39;ın hadisleri, kendi şahsından dolayı zayıftır, ondan (Z&uuml;heyr bin Muaviye&#39;den) dolayı değil.&quot;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>[25]- Şeyh Saduk, sahih senedle A&#39;yen&#39;in oğullarından naklettiği hadiste onlar İmam&#39;a: Ka&#39;beyn neresidir? diye sorduklarında, İmam (a.s) bacakla ayağın arasındaki mafsala işaret ederek işte burasıdır buyurmuştur.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>[26]- Şeyh Saduk, İmam Bakır&#39;dan ş&ouml;yle rivayet etmiştir: İmam Bakır (a.s), Hz. Resulullah&#39;ın nasıl abdest aldığını naklederken, &quot;Başının &ouml;n kısmını ve ayaklarının &uuml;st&uuml;n&uuml; bacağın mafsalına dek meshediyorlardı.&quot; buyurdu.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>[27]- Bazıları&nbsp; ayağın &uuml;zerindeki kabarmış kemiğe k&#39;ab demişlerdir. Ama ayakla bacağın arasındaki mafsalın k&#39;ab olması, daha g&uuml;&ccedil;l&uuml; ve ihtiyata daha uygundur.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>[28]- Lugat s&ouml;zl&uuml;kleri, bunu a&ccedil;ık&ccedil;a bildirmektedir. İsteyen, s&ouml;zl&uuml;klere bakabilir.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>[29]- Muhammed bin Hasan eş-Şeyban&icirc; ve Esma&icirc;; &quot;Abdest ayetindeki &quot;ka&#39;b&quot; bacağın alt kısmındaki yuvarlak kemikten ibarettir&quot; diyorlar. Asma&icirc; şunu da s&ouml;z&uuml;ne ekliyor: &quot;Ayağın iki tarafındaki &ccedil;ıkan kemiğe Araplar &quot;mincemeyn&quot; diyorlar.&quot;</p>\n\n		<p>\n			Fahr-i Razi, bunların g&ouml;r&uuml;ş&uuml;n&uuml;n, İmamiyye&rsquo;nin g&ouml;r&uuml;ş&uuml; olduğunu zannetmiş ve onların reddinde ş&ouml;yle demiştir: &quot;Eğer ayetteki &quot;ka&#39;b&quot; bacağın alt kısmındaki yuvarlak kemik olursa, bu gizli bir şeydir, onu ancak cerrahlar bilebilir. Ama ayağın iki tarafındaki iki &ccedil;ıkıntı herkes i&ccedil;in malumdur. Şer&#39;&icirc; h&uuml;km&uuml;n mevzusu ise a&ccedil;ık olmalıdır, gizli değil.&quot;</p>\n\n		<p>\n			Cevap: Fahr-i Razi, İmamiyye&rsquo;nin mafsala dek ayaklarını meshettiğini g&ouml;rd&uuml;ğ&uuml;nden, Şeyban&icirc; ve Esma&icirc;&#39;nin g&ouml;r&uuml;ş&uuml;n&uuml; İmamiyyenin g&ouml;r&uuml;ş&uuml; olarak zannetmiştir. Ama &quot;ka&#39;b&quot; kelimesinin İmamiyye&rsquo;nin yanında, herkes i&ccedil;in malum olan mafsalın kendisi olduğunu anlayamamıştır.</p>\n	</div>\n</div>','Abdestte Ayaklari Meshetmek Mi  Gerekir, Yoksa Yıkamak Mı?','','publish','closed','open','','abdestte-ayaklari-meshetmek-mi-gerekir-yoksa-yikamak-mi','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3029',0,'post','',0),(3030,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Uykudan uyandıktan sonra vakit kaybetmeden gece tehecc&uuml;d&uuml; i&ccedil;in hazırlanılmalıdır. Bunun i&ccedil;in ise, işe abdest almayla başlanmalı ve &ouml;nce aşağıda a&ccedil;ıklandığı şekilde, tuvalet ihtiyacı giderilmelidir. Ardından ise s&uuml;nnetlerine uyularak abdest veya gerekli ise, gus&uuml;l alınarak taharetli olma hali sağlanmalıdır.</p>\n\n<p>\n	Tuvalet ihtiyacı giderilirken şu hususlara dikkat edilmesi s&uuml;nnettir:</p>\n\n<p>\n	1- Tuvalete girmeden &ouml;nce varsa parmaktaki y&uuml;z&uuml;ğ&uuml;n &ccedil;ıkarılması.</p>\n\n<p>\n	2- Şayet varsa yanda taşınan, Kur&#39;an-i Kerim veya Allah Te&acirc;l&acirc;&#39;nın, Allah Resul&uuml;n&uuml;n ve Ehlibeyt İmamları&#39;nın isimlerinin yazılı olduğu dua ve benzeri şeylerin tuvalete g&ouml;t&uuml;r&uuml;lmeyip dışarıda bir yere bırakılması.</p>\n\n<p>\n	Saygısızlık olmasa dahi, bunların tuvalete g&ouml;t&uuml;r&uuml;lmesi mekruhtur. Saygısızlık sayılacağı durumlarda ise haramdır. Saygısızlık amacıyla b&ouml;yle bir işin yapılması ise, yapan kimsenin dinden &ccedil;ıkmasına yol a&ccedil;ar.</p>\n\n<p>\n	3- Tuvalete girerken, sol ayakla girilmesi ve şu duanın okunması:</p>\n\n<p dir=\"RTL\">\n	بِسْمِ اللَّهِ وَبِاللَّهِ، أَعُوذُ بِاللَّهِ مِنَ الرِّجْسِ النِّجْسِ، الْخَبِيثِ الْمُخْبِثِ، الشَّيْطَانِ الرَّجِيم.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ın adıyla ve Allah&#39;tan yardım dileyerek, kirli, kirletici, k&ouml;t&uuml; ve k&ouml;t&uuml;l&uuml;k bulaştırıcı olan kovulmuş şeytandan Allah&#39;a sığınıyorum.</p>\n\n<p>\n	4- K&uuml;&ccedil;&uuml;k abdest olsa dahi tuvalet ihtiyacının oturduk halde giderilmesi ve bu esnada v&uuml;cut ağırlığının daha fazla sol ayak &uuml;zerine salınması.</p>\n\n<p>\n	5- Tuvalette bulunulduğu s&uuml;re i&ccedil;inde Allah&#39;ı zikretmek, duyulan ezan c&uuml;mlelerini tekrarlamak ve zorunlu konuşmalar dışında, konuşulmaması.</p>\n\n<p>\n	6- İhtiya&ccedil; giderildikten sonra temizliğin, su ile ve sol el kullanılarak yapılması ve temizlik esnasında şu duanın okunması:</p>\n\n<p dir=\"RTL\">\n	الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْمَاءَ طَهُوراً، وَلَمْ يَجْعَلْهُ نَجِساً، اللهُمَّ حَصِّنْ فَرْجِي وَأَعِفَّهُ، وَاسْتُرْ عَوْرَتِي، وَحَرِّمْنِي عَلَى النَّار.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	B&uuml;t&uuml;n &ouml;vg&uuml;ler, suyu temiz ve temizleyici kılıp necis kılmayan Allah&#39;a aittir. Allah&#39;ım, avretimi koru, temiz eyle, ayıbımı &ouml;rt ve beni ateşten sakındır.</p>\n\n<p>\n	7- Tuvaletten &ccedil;ıktıktan sonra ise şu duanın okunması:</p>\n\n<p dir=\"RTL\">\n	الْحَمْدُ لِلَّهِ الَّذِي أَمَاطَ عَنِّي الْأَذَى وَهَنَّأَنِي طَعَامِي وَشَرَابِي وَعَافَانِي مِنَ الْبَلْوَى</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	B&uuml;t&uuml;n &ouml;vg&uuml;ler, sıkıntıyı benden uzaklaştıran, yemeğimi ve i&ccedil;eceğimi bana afiyetli kılan ve acıdan beni muaf tutan Allah&#39;a aittir.</p>\n\n<p>\n	Ardından abdest alınmaya başlanır. Ancak abdeste başlamadan &ouml;nce (&ouml;zellikle de gece tehecc&uuml;d&uuml; i&ccedil;in alınan abdestten &ouml;nce) dişlerin misvakla (fır&ccedil;a ve benzeriyle) yıkanması, m&uuml;sl&uuml;man bir kimsenin asla ihmal etmemesi gereken &ouml;nemli s&uuml;nnetlerdendir. &Ouml;yle ki, Allah Resul&uuml; (s.a.a) aldığı her abdestten &ouml;nce mutlaka dişlerini misvakla yıkar ve bu işin &ouml;nemine işaretle; <em>&quot;Eğer &uuml;mmetime ağır gelmeseydi, onlara her namaz i&ccedil;in abdest aldıklarında dişlerini misvakla yıkamalarını emrederdim&quot; </em>buyuruyorlardı.<sup>27</sup></p>\n\n<p>\n	Hz. İmam Cafer Sadık (a.s) ise bu konuda ş&ouml;yle buyurmuşlardır: <em>&quot;Dişlerin misvakla (fır&ccedil;a ve benzeriyle) yıkanmasının on iki yararı vardır. Her şeyden &ouml;nce bu iş s&uuml;nnete uymaktır. Ağzı temizler, g&ouml;z ışığını artırır, Rahman olan Allah&#39;ın rızasını kazandırır, dişlerin beyazlaşmasını sağlar, dişlerin &ccedil;&uuml;r&uuml;mesini &ouml;nler, diş etlerini g&uuml;&ccedil;lendirir, iştahı a&ccedil;ar, balgamı giderir, hafızayı artırır, sevabı katlandırır ve melekleri rahatlatır.</em><em><sup>28</sup></em></p>\n\n<p>\n	Dişleri misvakla yıkadıktan sonra, sıra Allah Resul&uuml; (s.a.a) ve Ehlibeyt İmamları (a.s)&#39;dan nakledilen s&uuml;nnete uygun abdest almaya gelir. S&uuml;nnete uygun bir abdest almak i&ccedil;in ise, abdest almaya, ağza ve burna su alınarak, ağzı ve burnu yıkamakla başlanılır. Dolayısıyla &ouml;nce &uuml;&ccedil; defa ağza su alınarak, ağız abdestin s&uuml;nneti niyetiyle yıkanır, ardından aynı niyetle buruna &uuml;&ccedil; defa su alınarak burun yıkanır. Sonra da abdest niyetiyle y&uuml;z, alnın &uuml;st kısmından &ccedil;ene altına kadar ve kollar, dirseklerden parmak u&ccedil;larına kadar, birincisi farz ikincisi ise s&uuml;nnet olmak &uuml;zere, iki defa bol suyla yukarıdan aşağıya doğru Allah rızası niyetiyle yıkanır. Y&uuml;z&uuml; yıkarken g&ouml;zlerin a&ccedil;ık tutulması da abdestin s&uuml;nnetlerindendir. Ayrıca bu uzuvların her birisini yıkarken, Allah Resul&uuml; (s.a.a) ve Ehlibeyt İmamları (a.s)&#39;dan nakledilen aşağıda yer vereceğimiz duaların okunması da abdestin ihmal edilmemesi gereken s&uuml;nnetlerindendir.</p>\n\n<p>\n	Abdest alma esnasında Allah Resul&uuml; (s.a.a) ve Ehlibeyt İmamları (s.a.a) tarafından okunması tavsiye edilen dualar ş&ouml;yledir:</p>\n\n<p>\n	Abdest almak i&ccedil;in kullanılacak su g&ouml;r&uuml;ld&uuml;ğ&uuml;nde ş&ouml;yle denir:</p>\n\n<p dir=\"RTL\">\n	الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْمَاءَ طَهُوراً، وَلَمْ يَجْعَلْهُ نَجِساً.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	B&uuml;t&uuml;n &ouml;vg&uuml;ler, suyu temiz ve temizleyici kılıp necis kılmayan Allah&#39;a aittir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Avu&ccedil; i&ccedil;ine su alındığında ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım beni t&ouml;vbe edenlerden ve temizlenenlerden kıl.</p>\n\n<p>\n	Ağza su alındığında ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ لَقِّنِّي حُجَّتِي يَوْمَ أَلْقَاكَ وَأَطْلِقْ لِسَانِي بِذِكْرِكَ</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım huzuruna varacağım g&uuml;nde s&ouml;ylemem gereken delilimi bana telkin eyle ve dilimi seni anmak i&ccedil;in serbest kıl.</p>\n\n<p>\n	Burna su alındığında ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ لَا تُحَرِّمْ عَلَيَّ رِيحَ الْجَنَّةِ، وَاجْعَلْنِي مِمَّنْ يَشَمُّ رِيحَهَا وَرَوْحَهَا وَطِيبَهَا.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım cennetin kokusunu bana yasaklama ve beni cennetin kokusunu, tazeliğini ve g&uuml;zelliğini koklayan kullarından kıl.</p>\n\n<p>\n	Y&uuml;z yıkanırken ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ بَيِّضْ وَجْهِي يَوْمَ تَسْوَدُّ فِيهِ الْوُجُوهُ، وَلَا تُسَوِّدْ وَجْهِي يَوْمَ تَبْيَضُّ فِيهِ الْوُجُوهُ.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı: </strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım y&uuml;zlerin karardığı g&uuml;nde benim y&uuml;z&uuml;m&uuml; ak eyle ve y&uuml;zlerin beyazlaştığı g&uuml;nde benim y&uuml;z&uuml;m&uuml; karartma.</p>\n\n<p>\n	Sağ kol yıkanırken ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي، وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِي، وَحَاسِبْنِي حِسَاباً يَسِيراً.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı: </strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım amel defterimi sağ elime ve cennette ebedi kalma beratımı da sol elime ver ve hesabımı kolaylaştır.</p>\n\n<p>\n	Sol kol yıkanırken ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ لَا تُعْطِنِي كِتَابِي بِشِمَالِي، وَلَا مِنْ وَرَاءِ ظَهْرِي، وَلَا تَجْعَلْهَا مَغْلُولَةً إِلَى عُنُقِي، وَأَعُوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرَانِ.&rlm;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım amel defterimi sol tarafımdan ve arkamdan bana verme, ellerimi boynuma da bağlama ve cehennem ateşinin par&ccedil;alarından sana sığınıyorum.</p>\n\n<p>\n	Başa mesh edilirken ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ غَشِّنِي بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı:</strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım, beni rahmetin, bereketin ve affınla kuşat.</p>\n\n<p>\n	Ayaklara mesh edildiğinde ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	اللهُمَّ ثَبِّتْ قَدَمَيَّ عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الْأَقْدَامُ، وَاجْعَلْ سَعْيِي فِيمَا يُرْضِيكَ عَنِّي، يَا أَرْحَمَ الرَّاحِمِينَ.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı: </strong></p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;ım, ayakların s&uuml;r&ccedil;t&uuml;ğ&uuml; g&uuml;nde sırat k&ouml;pr&uuml;s&uuml;nde ayaklarımı sabit kıl ve senin rızanı kazandıracak yolda hareket etmemi sağla, ey esirgeyenlerin en merhametlisi.</p>\n\n<p>\n	Abdest sonrasında ise ş&ouml;yle dua edilir:</p>\n\n<p dir=\"RTL\">\n	أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ اللهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	<strong>Anlamı</strong>:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Tanıklık ederim ki<span dir=\"RTL\">, </span>Allah&#39;tan başka bir mabut yoktur<span dir=\"RTL\">. </span>Allah&#39;ım beni t&ouml;vbe eden ve temizlenen kimselerden kıl<span dir=\"RTL\">. </span>Kuşkusuz b&uuml;t&uuml;n &ouml;vg&uuml;ler &acirc;lemlerin Rabbi olan Allah&#39;a aittir<span dir=\"RTL\">.</span></p>\n\n<p>\n	Yukarıda naklettiğimiz bu abdest adabı ve duaları<span dir=\"RTL\">,</span> bir hadis<span dir=\"RTL\">-</span>i şerifte Hz<span dir=\"RTL\">. </span>İmam Ali (a<span dir=\"RTL\">.</span>s)&#39;dan nakledilmiştir. Hadiste yer aldığı &uuml;zere Hz<span dir=\"RTL\">.</span> İmam Ali (a<span dir=\"RTL\">.</span>s), oğlu Muhammed<span dir=\"RTL\">-</span>i Hanefiyye&#39;den su isteyip onun yanında yukarıdaki şekilde abdest almış ve ardından da ş&ouml;yle buyurmuşlardır<span dir=\"RTL\">:</span><em>&quot;Ey Muhammed, kim benim gibi abdest alır ve benim s&ouml;ylediğim s&ouml;zlerin benzerini abdest esnasında s&ouml;ylerse, Allah onun abdest suyunun her damlasından bir melek yaratır ve o melekler Allah&#39;ı takdis, tesbih edip tekbir getirirler; bu meleklerin kıyamet g&uuml;n&uuml;ne kadar yapacakları bu amelden oluşan sevap ise bu insana yazılır.&quot;</em><em><sup>29</sup></em> O halde Allah Te&acirc;l&acirc;&#39;nın kendilerine gece tehecc&uuml;d&uuml;ne kalkma tevfiki inayet ettiği m&uuml;min kimselerin abdest konusundaki bu adap ve s&uuml;nene riayet etmeği ihmal etmeyecekleri a&ccedil;ıktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Abdest almanın sünnetleri','','publish','closed','open','','abdest-almanin-sunnetleri','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3030',0,'post','',0),(3031,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz İslam Fıkhında hayvanın yenilebilmesi i&ccedil;in; kesimin &ouml;zel bir şekilde olması ve bir takım şartlara riayet edilmesi gerekir. Ehl-i Beyt Mektebinin fıkhına g&ouml;re, hayvan kesme şu şekilde olmalıdır: Hayvanın boğazındaki d&ouml;rt b&uuml;y&uuml;k damarı boğazdaki &ccedil;ıkığın (gırtlağın) altından kesmek gerekir; ve keserken şu şartlara da riayet edilmelidir.</p>\n\n<p>\n	1- Hayvanı kesen adam m&uuml;sl&uuml;man olmalıdır ve Peygamberi&#39;nin (s.a.a) Ehl-i Beyti ile a&ccedil;ık&ccedil;a d&uuml;şmanlık edenlerden olmamalıdır.</p>\n\n<p>\n	2- Hayvanın başını demir&#39;den olan bir kesiciyle kesmelidir.</p>\n\n<p>\n	3- Keserken hayvanın g&ouml;vdesinin &ouml;n tarafı kıbleye taraf olmalıdır.</p>\n\n<p>\n	4- Hayvanın başını kesmek istediğinde veya bı&ccedil;ağı boğazına bıraktığında Allah&#39;ın ismini s&ouml;ylemelidir, mesela bismillah demelidir.</p>\n\n<p>\n	5- Hayvan kesildikten sonra hareket etmelidir.</p>\n\n<p>\n	Bu şartlara riayet ederek yapılan zıbh (hayvan kesme) eti yeyilen hayvanın helal olmasına sebep olur.</p>\n\n<p>\n	Bilindiği &uuml;zere g&uuml;n&uuml;m&uuml;zde hayvanı kesme işinde makine g&uuml;c&uuml;nden yararlanmak sağladığı kalaylık ve sur&#39;attan dolayı yeni hayat şartların doğurduğu bir ihtiya&ccedil; haline gelmiştir. Onun i&ccedil;in bu mekalede yukarıda zikredilen şartlar riayet edilmek kaydıyla şartlar riayet edilmek kaydıyla yeni ara&ccedil;ların yardımıyla hayvan kesmenin doğru olup olmadığı başka bir ifadeyle b&ouml;yle kesilmiş olan bir hayvanın etinden yemenin caiz olup olmadığını şia fıkhındaki ictihadi metofla ele alınıp incelenmiştir. Ve netice de muhterem yazarın şia fıkhında şart bilinen (yukarıdaki zikredilen) şartların g&ouml;zetildiği takdirde hayvan kesmede gelişmiş ara&ccedil;lardan yararlanmaya y&ouml;neltilen eleştirileri cevaplandırdığını g&ouml;receğiz.</p>\n\n<p>\n	Bu hayvanın acaba gelişmiş ara&ccedil;lardan yaralanarak kesilen hayvanda helallık şartlarının riayet edilmesi m&uuml;mk&uuml;n m&uuml;d&uuml;r? Bazı g&ouml;r&uuml;ş sahipleri bu şekilde kesilmiş hayvanın helal oluşunu mezkur şartları haiz olmadığı i&ccedil;in eleştiri konussu etmişlerdir. Bu y&uuml;zden bu eleştirileri teferruatıyla incelemk gerekir:</p>\n\n<p>\n	Birinci Eleştiri: Kesemenin İnsan Vasıtasıyla olmasının gerekliliği.</p>\n\n<p>\n	Eleştirinin a&ccedil;ıklaması:</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz kesilen hayvanın helal oluşu kesme işinin insan vasıtasıyla ger&ccedil;ekleştiği takdirdedir; konuyla ilgili ayet ve rivayetler bu hususa a&ccedil;ıklıyorlar.</p>\n\n<p>\n	Allah Teala Kur&#39;an&#39;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;&Ouml;l&uuml; eti, kan, domuz eti, Allah&#39;dan başkası adına kesilen, boğulmuş, vurulmuş, y&uuml;ksek bir yerden d&uuml;şm&uuml;ş, boynuzlanmış, yırtıcı hayvan tarafından yenmiş, .... (hen&uuml;z canlıyken yetişip) kestikleriniz hari&ccedil;, dikili taşlar &uuml;zerine boğazlanan (hayvanlar) ve fal oklarıyla kısmet aramanız size haram kılındı.&quot; (Maide/3)</p>\n\n<p>\n	Ayetin sonunda yeralaln &quot;Kestikleriniz hari&ccedil;&quot; diye zikrolan istisna ister b&uuml;t&uuml;n &ouml;nde ge&ccedil;en b&ouml;l&uuml;mlere ait olsun ister sonuncu b&ouml;l&uuml;me ait olsun, kendiliğinden vuku bulan hayvanın &ouml;l&uuml;m&uuml; (murdar oluşu)nun &ccedil;eşitlerine muteakip zikroluşundan kesimin insan vasıtasıyla olması gerektiğini ifade ediyor.</p>\n\n<p>\n	Eğer istisna yalnız son b&ouml;l&uuml;me ait olursa ayetin anlamı ş&ouml;yle olur;</p>\n\n<p>\n	Her halu karda ayetten kesmenin insan tarafından ger&ccedil;ekleştiği takdirde kesilen hayvanın helal olacağı anlaşılıyor şayet.</p>\n\n<p>\n	&quot;Avcı hayvanlarının sizin i&ccedil;in tuttuklarından da -&uuml;zerilerine Allah&#39;ın adına anarak- yeyin.&quot;(Maide/4) ayetinden de aynı şey kastediliyor. Yani av k&ouml;pekleri eğitildikleri i&ccedil;in avı sahipleri i&ccedil;in yakalarlar; bu y&uuml;zden de yine avlamak işi insan tarafındn ger&ccedil;ekleşmiş sayılır. B&ouml;ylece hem hayvanı kesmenin ve hem de avın insan tarafından ger&ccedil;ekleşmesi şarttır.</p>\n\n<p>\n	Bir &ccedil;ok rivayetten de aynı konu anlaşılmaktadır; bu rivayetlerden bazılarının senedi sahihtir.(*)</p>\n\n<p>\n	Bu rivayetlerden anlaşılan şudur:</p>\n\n<p>\n	Eğer kendiliğinden veya diğer bir hayvanın vasıtasıyla hayvanın ruhu bedeninden ayrılırsa bu yeterli değildir; ancak &ouml;l&uuml;mden &ouml;nce bir insan ona diri iken ulaşır ve onu zibh ederse o zaman kafidir.</p>\n\n<p>\n	Buna g&ouml;re, hayvanı kesme olayının insan tarafından ger&ccedil;ekleşmesinin şart olduğunda bir ş&uuml;phe yoktur. &Ouml;te yandan makine ve gelişmiş ara&ccedil;lar vasıtasıyla yapılna kesme olayının insan değil s&ouml;zkonusu makine veya ara&ccedil; vasıtasıyla yapıldığında ş&uuml;phe olmadığına g&ouml;re bu t&uuml;r kesmeler ayette ge&ccedil;en &quot;...Munkanike (boğulmuş)...&quot; ve &quot;...Mutereddiye (y&uuml;ksek bir yerden d&uuml;şm&uuml;ş)...&quot; gibi haram olan hayvanlardan sayılır.</p>\n\n<p>\n	Cevap: Yukarıdaki ş&uuml;phe, şurdan kaynaklanıyor ki, insanın bu ara&ccedil;lardan yararalanması, kesme eyleminin insan tarafından değil ara&ccedil; tarafından ger&ccedil;ekleştiğinin s&ouml;ylenmesine o sebep oluyor; ama bu doğru değildir. Bir eylemin muhtar olan bir fail (kişi) tarafından ger&ccedil;ekleştiğinin s&ouml;ylenebilmesi i&ccedil;in ger&ccedil;ekleşen işin onun iradesine bağlı olup onunla iradesi arasında başka bir irade ve ihtiyarın girmemesi yeterlidir, sonucun ona maledilmesinde iradi işiyle sonu&ccedil; arasındaki s&uuml;renin az veya &ccedil;okluğu etkisizdir. Nitekim tekvini vasıtaların bulunuşu da bunda bir şeyi değiştirmez. Bu y&uuml;zden eğer bir şahıs en gelişmiş ara&ccedil;larla birini &ouml;ld&uuml;r&uuml;rse yine de o şahıs katil sayılır, bı&ccedil;ak ve han&ccedil;er gibi en ilkel ara&ccedil;larla birini &ouml;ld&uuml;ren şahısta olduğu gibi katl olmayı o ara&ccedil; kullanan şahıs tarafından ger&ccedil;ekleşmesinde ş&uuml;phe edilemez.</p>\n\n<p>\n	Katl ile hayvan kesmenin birbirine benzetilmesinin doğru olmadığını s&ouml;ylemek ve katilde her hangi ara&ccedil; vasıtasıyla olursa olsun ve aracı kullanan tarafından meydana geldiğini s&ouml;ylemenin &ouml;zel bir bi&ccedil;ak veya han&ccedil;er ile hayvanın boğazına koyup damarları kesme olayı olan &quot;zebhin&quot;de ara&ccedil;lardan yararlanmada aynı durumu taşıdığını gerektirmez. Zebhide insanın direkt mudahelesi şarttır demek doğru değildir. &Ccedil;&uuml;nk&uuml; &quot;zebh&quot; hayvanın boğaz damarlarını kesmek yoluyla ruhunun bedeninden ayrılmasından başka bir şey değildir; İster bu ameliye bı&ccedil;ak ve hancer gibi basit ara&ccedil;larla ger&ccedil;ekleşsin isterse de gelişmiş ara&ccedil;alrla, &ouml;nemli olan bunun insanın iradesine dayanmasıdır.</p>\n\n<p>\n	Eğer hadis ve ayetlerde ge&ccedil;en zebh kelimesi her hangi bir a&ccedil;ıklama ve kayıtla birlikte ge&ccedil;mediğinden ve mutlak bir şekilde kullanıldığından (hadislerin s&ouml;ylendiği d&ouml;nemde) yaygın olan zebh &ccedil;eşidini ifade eder o da gelişmiş ara&ccedil;lardan yararlanmanın s&ouml;zkonusu olmadığı zebhdir. &Ccedil;&uuml;nk&uuml; bu delillerin ortaya &ccedil;ıktığı d&ouml;nemde gelişmiş ara&ccedil;lardan yararlanma diye bir şey s&ouml;zkonusu değildri demenin veya, insan elinin her hangi bir ara&ccedil; olmadan bu işi yapmasının şart olacağı ihtimali aradayken temelde delillerde ge&ccedil;en zebh&#39;in mutlak olduğu s&ouml;ylenebilmez ve b&ouml;ylece delil bu y&ouml;nden belirsiz (m&uuml;cmel) olur demek doğru değildir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; birinci eleştirinin cevabı bir mıstakın (elle olan zebh gibi zebhin &ouml;zel bir &ccedil;eşidinin) &ccedil;okluğu (yaygın oluşu) delillrdeki mutlak ge&ccedil;en bir lafzın (zebhın) o &ccedil;eşidi ifade ettiğini s&ouml;ylemeye sebep olmaz, kelimenin mutlak kullanışına itibar edilir ve her &ccedil;eşidi kapsadığı s&ouml;ylenir.</p>\n\n<p>\n	İkinci eleştirinin cevabı ise, bir ihtimalın varlığı hadislerde ge&ccedil;en zebhi el ile kesmeye sınırlamaya delil olmaz. &Ouml;zellikle, zebh veya m&uuml;sl&uuml;manın zebıhası h&uuml;km&uuml;n mevzusu olan rivayetlerdeki h&uuml;km&uuml; sınırlandırmaya bir delil olabilmez.</p>\n\n<p>\n	İkinci Eleştiri</p>\n\n<p>\n	Zebh&#39;de (fıkıhta belirlenen şartlara g&ouml;re hayvan kesmede) hayvanın helal olabilmesi i&ccedil;in Allah&#39;ın ismini anmanın gerektiğine g&ouml;re, gelişmiş ara&ccedil;larla hayvan kesmenin doğru olmayacağı s&ouml;ylenebilir &ccedil;&uuml;nk&uuml;, bu ara&ccedil;larla hayvan kesmekde karşılaşılan bir sorun Allah&#39;ın ismini anmakla hayvanın boyunundaki d&ouml;rt damarı kesmek arasında ge&ccedil;en uzun s&uuml;redir zira hayvanı araca bağlamak ve onu &ccedil;alıştırmakla onun boynunun damarlarını kesmek arasında bir s&uuml;re ge&ccedil;mektedir. B&ouml;ylece hayvanı araca bağlamak anında veya aracı &ccedil;alıştırmak anında Allah&#39;ın ismini anmak yeterli olamaz.</p>\n\n<p>\n	Bu mevzuyla ilgili diğer bir eleştiri de insanın hayvanın boynundaki mezkur damarları kesmediği i&ccedil;in onun aracın yanında durup Allah&#39;ın ismini anması hayvanı kesen birinin yanında duran birisinin Allah&#39;ın ismini anmasına benzer ve bu ise hi&ccedil; ş&uuml;phesiz yeterli değildir.</p>\n\n<p>\n	Cevap: Hi&ccedil; ş&uuml;phesiz hayvanı zibh eden zibh anında Allah&#39;ın ismini s&ouml;ylemelidir. Bunun delili ise</p>\n\n<p>\n	&quot;...(Kesilirken) &uuml;zerine Allah&#39;ın adı anılan hayvanlardan yeyin&quot; (En&#39;am/118) ayetinin zahir olan ifadesinde başka bir &ccedil;ok rivayette de bu konuya delalet etmektedir.</p>\n\n<p>\n	Bu rivayetlerden bir ksımı şunlardır:</p>\n\n<p>\n	Muhammed ibn-i Muslim vasıtasıyla nakledilen sahıh hadis S&uuml;leyman ibn-i Halıt vasıtasıyla nakledilen sahih hadis ibn-i Kays vasıtasıyla nakledilen muvassak hadis Halebi vasıtasıyla nakledilen muvassak hadis muhammed ibn-i Muslim&#39;e vasıtasıyla nakledilen diğr bir sahih hadisin fehvası.</p>\n\n<p>\n	Bu arada hayvanı zibh edenin yerine başka birisinin s&ouml;ylemesi ise asla kabul edilemez.</p>\n\n<p>\n	Ama tezgahı kullanan işci tarafından Allah&#39;ın isminin s&ouml;ylenemesini zibhedenin yanındaki şahsın Allah&#39;ın ismini s&ouml;ylemesine benzetmek ve bunları bir saymak asla doğru değildir. &Ccedil;&uuml;nk&uuml; aracın &ccedil;alıştırıp hayvanı o ara&ccedil;la kesen ger&ccedil;ekte o hayvanı zibheden kişi sayılır aracın &ccedil;ok gelişmiş ve modern oluşu bunu değiştirmez. Ayet-i Kerimde&#39;de &quot;Allah&#39;ın ismi anılan hayvandan yeyin&quot; ayetinin itlakından (genel ifadesinden) başka, işaret olunana rivayetlerde tezgahla kesilen hayvanları i&ccedil;ermektedir; ama Allah&#39;ın ismini s&ouml;ylemekle hayvanı tezhagla kesmenin arasında bir miktar s&uuml;renin ge&ccedil;mesine gelince bir ka&ccedil; yoldan cevaplandırılabiliriz:</p>\n\n<p>\n	1- Hayvanı kesen adam Allah&#39;ın adını kesme işinin sonuna kadar tekrarlayabilir.</p>\n\n<p>\n	2- Halkın nezdinde birbirine bağlı bir zaman dilimi (kısa bir s&uuml;re)nin ge&ccedil;mesi.</p>\n\n<p>\n	3- Halkın nezdinde bir şey sayılan kısa bir s&uuml;renişn ge&ccedil;mesi mezkur ayet-i kerime&#39;de ve hadislerde ge&ccedil;en genel ifadenin kapsamına girmektedir.</p>\n\n<p>\n	4- Hayvanı kesme vakti, kullanılan araca g&ouml;re değişir; &ouml;rnein eğer eliyle kesecek olursa kesme vakti, bı&ccedil;ağı hayvanın boynunun damarlarına bıraktığı zamandır; ama tezgahla olursa kesme zamanı tezgahı &ccedil;alıştırıp kesme olayından &ouml;nce hazır duruma getirlildiği vakittir.</p>\n\n<p>\n	5- Ara&ccedil;la yapılan b&uuml;t&uuml;n işlerde aracı &ccedil;alıştırmakla işin neticesi arasında bir s&uuml;re ge&ccedil;se de aracın &ccedil;alıştırıldığı zamandan beri iş o tezgahı &ccedil;alıştırana atfedilir. Buna g&ouml;re tezgahı &ccedil;alıştırırken Allah&#39;ın adını anmak ger&ccedil;ekte hayvan kesme anında Allah&#39;ı anmak denir.</p>\n\n<p>\n	&Uuml;steklik Allah&#39;ın ismini anmayı şart kılan delillerden anlaşıldığına g&ouml;re bu anmanın kesmenin veya bu kesmekle ilgili en son ihtiyarı işin yapıldığı zaman olmasıdır. Nitekim rivaytlerin zahirinden anlaşıldığı &uuml;zere, av k&ouml;peklerini g&ouml;nderirken veya oku atarken Allah&#39;ın ismini s&ouml;ylemek gerekir ger&ccedil;i av k&ouml;peğini g&ouml;ndermek ve oku atmakla k&ouml;peğin avı yakalaması ve okun hedefe ulaşması arasında bir s&uuml;rede ge&ccedil;miş olsun Allah&#39;ın ismini s&ouml;ylemeği avda s&ouml;ylenilen vakitten bilerek geciktirmek rivayetilerin zahirine ters t&uuml;şt&uuml;ğ&uuml;nden c&acirc;iz değildir.</p>\n\n<p>\n	Muhammed ibn-i Muslim&#39;in İmam-ı Cafer Sadık&#39;tan (a.s) rivayet ettiği senedi sahih bir hadiste ş&ouml;yle denilmektedir:</p>\n\n<p>\n	&quot;Ebu Abdullah (İmam Cafer Sadık)tan Mecusi bir şahsa ait bir av k&ouml;peğini ms&uuml;l&uuml;man bir şahıs alıp onu ava g&ouml;nderirken Allah&#39;ın ismini s&ouml;ylemesinin h&uuml;km&uuml;n&uuml; sordum acaba o k&ouml;peğin yakaladığı hayvanın eti yenebilir mi?</p>\n\n<p>\n	İmam &quot;Evet&quot; dedi, &ccedil;&uuml;nk&uuml; av k&ouml;peği vasıtasıyla av ge&ccedil;ekleşmiştir; ve Allah&#39;ın ismi de ona s&ouml;ylenmiştir.&quot;</p>\n\n<p>\n	Veya Halebi&#39;nin rivayet ettiği Muvassake hadiste ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	İmam Cafer Sadık (a.s)&#39;dan, Allah&#39;ın ismini s&ouml;yleyip bir ok atarda ok ava yan olarak değer ve okun ucu değmez ise o avın (yenilip yenilemeyeceği) hakkın sordum.</p>\n\n<p>\n	İmam Sadık (a.s); &quot;Eğer ona değen ok onu &ouml;ld&uuml;rm&uuml;şse o da bunu g&ouml;rm&uuml;şse onun etinden yeyebilir&quot; dedi.</p>\n\n<p>\n	Bu iki rivayette ger&ccedil;i Allah&#39;ın ismini s&ouml;ylemenin zamanı av k&ouml;peğini g&ouml;nderirken veya oku atırken olması gerektiği İmam&#39;ın dilinde değil su&acirc;l edenin sorusunda yer almıştır, ama İmam&#39;ın verdiği cevaplardan İmam&#39;ın (a.s) buna mezkur iki zamanda gerekli bildiği anlaşılmaktadır.</p>\n\n<p>\n	Elbette Haleb&#39;ye ait diğer bir Muvassak hadiste bu konu daha a&ccedil;ık şekilde zikredilmiştir; &ccedil;&uuml;nk&uuml; İmam soranın cevabında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Eğer ondan başka olmaz ve o da atarken Allah&#39;ın ismini s&ouml;ylemişse ondan yiyebilir.&quot;</p>\n\n<p>\n	Buna g&ouml;re Allah&#39;ın ismini s&ouml;ylemekle zibh&#39;ın arasında bir s&uuml;renin ge&ccedil;mesinin sakıncası yoktur. Meselenin başka bir ka&ccedil; şıkki da olabilir bunların h&uuml;km&uuml; de ş&ouml;yle:</p>\n\n<p>\n	Hayvanı kesme tezagahının iş&ccedil;ileri birden fazla olursa onlardan hangisine Allah&#39;ın ismini s&ouml;ylemek gerekli olur?</p>\n\n<p>\n	Bu gibi durumlarda ger&ccedil;ekte hayvanı kesen işin en son b&ouml;l&uuml;m&uuml;n&uuml; boynuna alan kimsedir.</p>\n\n<p>\n	1- &Ouml;rneğin eğer tezgah &ccedil;alışıyorsa ve iş&ccedil;iler hayvanları tutup tezgaha bağlıyor ve sonrada otomatik şekilde zibhı ger&ccedil;ekleşiyorsa hayvanı zibh eden hayvanı bağlamada son aşamayı &uuml;stlenen kimsedir; bu hayvanı bu şahsın kestiği s&ouml;ylenebilir ve bu y&uuml;zden Allah&#39;ın ismini s&ouml;ylemek de bu şahısa farz olur.</p>\n\n<p>\n	Ama eğer hayvanları hazırladıktan sonra tezgah bir duğmeyi başlamakla &ccedil;alıştırılıyorsa &ouml;rneğin tavuk kesiminde kullanılan tezgahta ilk &ouml;nce tavukları uzun ve daire şeklinde olan bir şerite bağlanıyor sonra bu şerit tezgaha bağlanıyor b&ouml;ylece şeritin d&ouml;nmesiyle hepsi kesiliyor bu gibi durumlarda tezgahı &ccedil;alıştımak veya s&ouml;zkonusu şeriti tezgaha bağlamak i&ccedil;in en son b&ouml;l&uuml;m&uuml;n&uuml; oluşturur; ve bu durumda işin en son b&ouml;l&uuml;m&uuml;n&uuml; boynuna alan hayvanı kesen sayılır; ve onun Allah&#39;ın ismini s&ouml;ylemesi gerekir.</p>\n\n<p>\n	2- Eğer işin en son b&ouml;l&uuml;m&uuml;de yardımlaşa bir ka&ccedil; kişi tarafından ger&ccedil;ekleşiyorsa onlardan biri tarafından Allah&#39;ın isminin s&ouml;ylenmesi yeterlidir. &Ccedil;&uuml;nk&uuml; bu durumda onların hepsi hayvanı kesmekde işbirliği yaptıklarından aralarında birinin Allah&#39;ın ismini s&ouml;ylemesiyle hayvanı zibh ederekn Allah&#39;ın ismini s&ouml;ylemek şartı ger&ccedil;ekleşmiş olur; ve b&ouml;ylece ayette ge&ccedil;en &quot;Allah&#39;ın ismi anılan hayvan&#39;ın etinden yeyin&quot; ayetinin h&uuml;km&uuml;me dahil olur.</p>\n\n<p>\n	Buna g&ouml;re Allah&#39;ın ismi kesme işinin en son b&ouml;l&uuml;m&uuml; yapılırken s&ouml;ylenmelidir; ve bunu &uuml;stlenen şahıs bunu yamaklıdır.</p>\n\n<p>\n	3- Yukarıdaki a&ccedil;ıklamadan anlaşıldığına g&ouml;re Allah&#39;ın ismini mezkur makineyle hazırlamakla ilgi yaptığı son işten sonraya erteleyelerek onu hayvanın boynunun damarlarının makine aracılığıyla kesildiği vakit s&ouml;ylemek yeterli olmaz. Hayvan avlarken de Allah&#39;ın ismini anmak b&ouml;yledir. &Ccedil;&uuml;nk&uuml; bu adamın hayvan kesmek hususundaki işi makineyle &ccedil;alıştırıken yaptığı en son işiyle bitmektedir; ondan sonra bu adam hayvanın zibhiyle ilgili yaptığı bir iş yoktur; ve Allah&#39;ın ismini s&ouml;ylemesi hayvan keserken Allah&#39;ın ismini s&ouml;ylemek sayılmaz, evet sadece makine &ccedil;alışıyor; ve işini g&ouml;r&uuml;yor.</p>\n\n<p>\n	Elbette bu dediğimzi makineyle ilgili yapılan son işi (&ouml;rneğin makinenin &ccedil;alıştırmak veya hayvanı ona bağlamak) hayvanın kesilmesine yol a&ccedil;acağı kesin olduğu ve av i&ccedil;in atılan ok giib artık zibh (kesme) işini durdurmanın m&uuml;mk&uuml;n olmadığı takdirdedir ama, eğer bu son mudaheleden sonra bile makineyi durdurarak kesme işini &ouml;nlemek m&uuml;mk&uuml;n olursa bu takdirde Allah&#39;ın ismini işin en son b&ouml;l&uuml;m&uuml;nde s&ouml;ylemek makinenin sonradan durduramadığı ve keza ihtiyaen s&uuml;renin uzadığı akdirde Allah&#39;ın imsini tekrar s&ouml;ylemek gerekir.</p>\n\n<p>\n	Bu takdride kesmenin ger&ccedil;ekleşmesine kadar Allah&#39;ın ismini s&ouml;ylemeyi tekrarlarsa hi&ccedil; bir sakınca kalmaz.</p>\n\n<p>\n	4- Acaba birden &ccedil;ok hayvanı birden keserken bir defa Allah&#39;ın ismini s&ouml;ylemek yeterli midir? &Ouml;rneğin makineyi &ccedil;alıştırdığında makinenin şeriti &uuml;zerinde bulunan tavukların hepsi i&ccedil;in bir defa Allah&#39;ın ismini s&ouml;ylemek yeterli midir? Veaya şerit &uuml;zerinde bulunan tavukların sayısınca Allah&#39;ın ismini s&ouml;yllemeyi tekrarlamak gerekir mi?</p>\n\n<p>\n	Bir defa Allah&#39;ın ismini s&ouml;ylemenin yeterli olacağı isbatlamak i&ccedil;in denebilir ki, makineyi &ccedil;alıştırmak o makineye bağlı b&uuml;t&uuml;n hayvanların kesimine başlamak sayıldığından kesen adam (makineyi &ccedil;alıştıran son i&ccedil;ci) makineye bağlı b&uuml;t&uuml;n tavukların kesmini niyet ederek Allah&#39;ın ismini s&ouml;ylerse, ger&ccedil;ekten onların t&uuml;m&uuml; i&ccedil;in Allah&#39;ın ismini anmıştır; ve Allah &quot;Allah&#39;ın ismini anılan&quot; ve &quot;Allah i&ccedil;in kesilen&quot; hayvanlardan sayılır. Ger&ccedil;i bu arada tavukların kesilmesi tedricen ve bir biri ardınca ger&ccedil;ekleşir. Nitekim av k&ouml;peğinin av i&ccedil;in g&ouml;nderirken Allah&#39;ın ismini bir defa s&ouml;ylemek bir ka&ccedil; avı bir defa da avlasa bile yeterlidir. &Ccedil;&uuml;nk&uuml; kesici olan adamın kesmekle ilgili en son işi makineyi &ccedil;alıştırmakla ger&ccedil;ekleşiyor Allah&#39;ın ismini de işte bu zaman s&ouml;ylemesi gerekir.</p>\n\n<p>\n	Elbette &ouml;nceki, şıktada da ge&ccedil;tiği &uuml;zere bu hususta ihtiyata uyulmalıdır.</p>\n\n<p>\n	5- Makine&#39;nin &uuml;zerine Allah&#39;ın ismini yazmak veya bir teyiple bunu yayınlamak yeterli değildir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; hayvanı kesen şahısın Allah&#39;ın simini s&ouml;ylemesi gerekir o da bilerek ve kast ederek; bu yapılmadığı takdirde kesilen hayvanın eti haram our &ccedil;&uuml;nk&uuml; &uuml;zerine Allah&#39;ın adı s&ouml;ylenilen hayvan sayılmaz. Demek ki, hi&ccedil; ş&uuml;phesiz Allah&#39;ın isminin makinenin &uuml;zerine yazılması veya teyip aracılığıyla s&ouml;ylenmesi asla yeterli değildir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; Eleştiri</p>\n\n<p>\n	Kıbleye Y&ouml;neltmenin Gerekli Oluşu</p>\n\n<p>\n	Makineyle hayvan kesme hususunda karşılan bir eleştiri de hayvanı keserken kıbleye y&ouml;neltmenin şart oluşu y&ouml;n&uuml;ndendir.</p>\n\n<p>\n	Bazı hadislere ve fakihlerin fetvalarına g&ouml;re hayvanı keserken hayvanın &ouml;n tarafı (karın tarafı) kıbleye doğru &ccedil;evrilmiş olmalı ve hayvanın sağ veya sol tarafı &uuml;zere yere yatırılması gerekir; oysa bilindiği &uuml;zere yeni makinelerle hayvan kesmede bu şarta riayet edilmiyor.</p>\n\n<p>\n	Cevap: Bu eleştirinin cevabında ilk &ouml;nce b&ouml;yle bir şartın olup olmadığını inceleyeceğiz ve sonra onun yeni hayvan kesme makineleri hususnda nasıl uygulanacağı hususuna ge&ccedil;eceğiz.</p>\n\n<p>\n	Hayvanı Keserken Kıbleye Y&ouml;neltilmesinin Şart Olup Olmadığı</p>\n\n<p>\n	Bu şartı isbatlamak i&ccedil;in iki delil zikretmişlerdir:</p>\n\n<p>\n	1- İcma</p>\n\n<p>\n	2- Rivayetler (Hadisler)</p>\n\n<p>\n	Bu iki delili incelemeden &ouml;nce &uuml;zeinde durulması gereken bir nokta şudur ki: Eğer bu iki delil yukarıda zikredilen şartı isbatlamaya yeterli gelmezse acaba başvurulması gereken kaideler keserken kıbleye y&ouml;neltilmemiş olan hayvanın helal olmasını mı gerektirir veya haramladığını mı?</p>\n\n<p>\n	Seyyit Murteza gibi bazı eski Şia fakihlerine g&ouml;re: b&ouml;yle bir hayvanı helal saymak i&ccedil;in yeterli delil bulmadığımız takdirde onu helel bilemeyiz demişlerdir onlara g&ouml;re:</p>\n\n<p>\n	&quot;Kesilmiş bir hayvanın temiz ve helal oluşu bir şeri h&uuml;k&uuml;md&uuml;r; eğer hayvan kesilirken kıbleye dorğu y&ouml;neltilir ve Allah&#39;ın ismi s&ouml;ylenirse b&uuml;t&uuml;n fakihlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re temiz ve helal olur; ama b&ouml;yle yapılmadığı takdirde onun helal oluşuna yakinimiz olmaz. Buna g&ouml;re keserken hayvanı kıbleye y&ouml;neltmek ve Allah&#39;ın ismini s&ouml;ylemek gerekir.&quot; Fakihlerden bir kısmı Seyyit M&uuml;rteza&#39;nın bu delilini kabul etmişler; bunlara g&ouml;re, birinci kaideler grereğince kıbleye doğru kesilmeyen hayvanın eti haramdır.</p>\n\n<p>\n	Ama bize g&ouml;re doğru g&ouml;r&uuml;ş, kıbleye y&ouml;neltmek hususunda zikredilen deliller yetersiz olduğundan kıbleye y&ouml;neltilmedne kesilen hayvan helaldır; ger&ccedil;i kesilen bir hayvanın helal olup olmadığından ş&uuml;phe ettiğimizde baş vurulması gereken asl-ı ameli (delil bulunmadığı zaman başvurulan kaide) kesilen hayvanın tezkiye olmadığını istishyab (&ouml;nceki h&uuml;km&uuml;n&uuml;n kaldığını s&ouml;ylemek onu şimdi de var olduğunu h&uuml;k&uuml;m) etmektir. Ama Kur&#39;an-ı Kerim ve ma&#39;sumların hadislerinde yer alan genel ifadeli delillerden anlaşılan şu ki, kıbleye y&ouml;neltmek dışında b&uuml;t&uuml;n şartların g&ouml;zetilerek kesilen hayvanın helal oluşudur.</p>\n\n<p>\n	Bu gibi ictihadi deliller ayet ve hadislerde bizzat bu konuyla ilgili (genel ifadeler) var iken delil olmadığında başvruulan bir ilke olan istishaba başvurulamaz.</p>\n\n<p>\n	Konunun a&ccedil;ılık kazanması i&ccedil;in konuyla ilgili genle ifadelerini i&ccedil;eren ayet-i kerimeler! zikredeceğiz:</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de Yer Alan Genel İfadeler</p>\n\n<p>\n	1- Kıbleye y&ouml;neltmek dışında keserken b&uuml;t&uuml;n şartların riayet edilerek kesilen hayvanın helal olduğunu bildiren ayetlerden biri aşağıdaki ayeti kerime&#39;dir:</p>\n\n<p>\n	&quot;Eğer O&#39;nun ayetlerine inanıyorsanız, artık &uuml;zerinde yalnızca Allah&#39;ın ismi anılanlardan yiyin. Size ne oluyor da Allah&#39;ın adı anılarak kesilenleri yemiyorsunuz? Halbuki zorda kaldığınız zamanlar hari&ccedil;, size haram edilenleri ayırd etmişti, Ş&uuml;phe yok ki halkın &ccedil;oğu, bilmeden kendi istekleriyle sapık gider. Ş&uuml;phe yok ki rabbin haddini aşanları bilir.&quot; (En&#39;am/118,119)</p>\n\n<p>\n	Ayet-i Kerim&#39;de ge&ccedil;en yemeye emir, hayvanın m&uuml;bah oluşuna veya tezkiye edilip etinin helal olduğuna delildir. &Ccedil;&uuml;nk&uuml; ayetteki yemeye emir; onun haram olduğu d&uuml;ş&uuml;ncesini ortadan kaldırmak i&ccedil;in gelmiştir, yoksa kesilen hayvanın etinden yemek bir m&uuml;kellefiyet olduğu kesinlikle s&ouml;ylenemez.</p>\n\n<p>\n	İkinci ayetde bu emirin m&uuml;kellefiyet getirici değil kesereken Allah&#39;ın ismi anılan hayvanın etinin m&uuml;bah ve helal olduğuna irşattır (bildirir).</p>\n\n<p>\n	Bu ayet-i kerimede h&uuml;km&uuml;n mutlak oluşu (başka bir kayıt zikredilmeyişi kesilen hayvanın helal olması i&ccedil;in kesmenin aşrtı olarak Allah&#39;ın ismini s&ouml;ylemenin yeterli olduğuna hayvanı keserken kıbleye y&ouml;neltmek kesenin abdestli olması gibi başka bir şartının olmadığını ifade eder.</p>\n\n<p>\n	İkinci ayet yani; &quot;Ne oluyor size &uuml;zerinde Allah&#39;ın ismi anılan şeyleri yemiyorsunuz&quot; ayeti, ve ayetin sonunda yeralan; &quot;O size haram kıldıklarını ayrı ayrı a&ccedil;ıklamıştır&quot; buyurmasının karınesiyle genel bir h&uuml;km&uuml; ifade etmekte sarihtir. Bu ayetten anlaşılıyor ki, dieğr ayetlerde haram oldukları a&ccedil;ıklanan &quot;murdar&quot; boğulmuş hayvan, y&uuml;ksekten atılarak &ouml;lm&uuml;ş (d&uuml;şm&uuml;ş) hayvan, kesilirken Allah&#39;ın ismi s&ouml;ylenemeyen ve putlara kesilmiş hayvanlardan başkası helaldır.</p>\n\n<p>\n	Mezkur ayet mutlak değildir (itlakı yoktur). &Ccedil;&uuml;nk&uuml; ayet sadece Allah&#39;ın ismini s&ouml;ylemek şartını a&ccedil;ıklamak &uuml;zere değildir. (Sadece h&uuml;k&uuml;m bu y&ouml;n&uuml;ne değinmek &uuml;zere gelmiştir, ayetteki ifadelerden anlaşıldığı &uuml;zere değinmek istememektedir) Bu ayet sadece Allah&#39;ın ismi s&ouml;ylenmeden kesilen hayvan haramdır demek isityor sonraki ayette de bu konuya te&#39;dit edilerek ş&ouml;yle buyuruyor: &quot;Allah&#39;ın ismi s&ouml;ylenmeyen hayvanı yemeyin, &ccedil;&uuml;nk&uuml; bu haddini aşmaktır...&quot; (En&#39;am/121)</p>\n\n<p>\n	Buna g&ouml;re, mezkur ayetten diğer şartlarının olmadığı istifade edilmez. Bu y&uuml;zden diğer şartlardan s&ouml;z edilmemiştir. Hatta bizzat zibhden hayvanın başını (kesmeden) bile s&ouml;z eilmemiştir. Oysa kesilmeden &ouml;len &ouml;rneğin y&uuml;ksek bir yerden d&uuml;ş&uuml;p &ouml;len hayvan (muterdiyye) veya domuz gibi zibhe (kesilerek temzilenmeye) &ccedil;ıkarı olmayan hayvan Allah&#39;ın ismii anılsa bile haramdır.</p>\n\n<p>\n	Demek aye utlak ifadeli değildir; bu y&uuml;zden istinat edip keserken hayvanı kıbleye y&ouml;neltmenin şart olmadığını s&ouml;yleyemeyiz.</p>\n\n<p>\n	Cevap: S&ouml;zkonusu olan ayet yani &quot;Allah&#39;ın ismi anılan hayvan&#39;ın etinden yeyin&quot; ile &quot;Allah&#39;ın ismi s&ouml;ylenmeyen hayvanı yemeyin, &ccedil;&uuml;nk&uuml; bu haddini aşmaktır...&quot; arasında a&ccedil;ık bir fark vardır. &Ccedil;&uuml;nk&uuml; ikinci ayette Allah&#39;ın ismi s&ouml;ylenmeyen şeyden yemeyin denilerek sadece hayvan keserken Allah&#39;ın ismini s&ouml;ylemenin şart olduğu a&ccedil;ıklanmıştır; oysa ki, birinci ayette ifade ş&ouml;yledir: &quot;Allah&#39;ın ismi s&ouml;ylenilen hayvan etinden yeyin&quot; bunun zahır ifadesinden Allah&#39;ın ismi s&ouml;ylenilerek kesilen herhayvanın etinin helal oludğu anlaşılır; b&ouml;ylece bu ayette ifade mutlaktır bu mutlak ifadeye istinat ederek hayvan kesmenin diğer şartlarının da olduğu ihtimalı reddedilir. &Ouml;zellikle ayetin devamında yer alan &quot;Haram olanlar size a&ccedil;ık&ccedil;a beyan edilmiştir.&quot; ayet buna karinedir.</p>\n\n<p>\n	&Uuml;stelik, bu ayetten sonra yeralan &quot;Allah&#39;ın ismi s&ouml;ylenmeyen hayvanı yemeyin, &ccedil;&uuml;nk&uuml; bu haddini aşmaktır...&quot; ayeti hayvan kesmede Allah&#39;ın ismini s&ouml;ylemenin şart olduğunu a&ccedil;ıklıyor bu ise &ouml;nceki ayette ge&ccedil;en h&uuml;km&uuml;n Allah ismi s&ouml;ylenen her hayvanın helal olduğudur; sadece Allah ismini s&ouml;ylemenin hayvan kesmede şart olduğunu a&ccedil;ıklamak değil aksi taktirde, bu iki yaetteki h&uuml;k&uuml;m tam bir tekrar olur.</p>\n\n<p>\n	Elbette bu ayet-i kerime kesilmemiş ve nehr edilmiş hayvanları i&ccedil;erecek şekilde mutlak değildir, &ccedil;&uuml;nk&uuml; &quot;Allah&#39;ın ismi&quot; anılan tabiri sadece kesme ve nehri ifade eder (ilmi tabirle s&ouml;zkonsuu tabir kesme ve nehre insıraf eder (kayar) &ccedil;&uuml;nk&uuml; bu tabir m&uuml;şriklerin kendi putları i&ccedil;in kestikleri hayvanlara karşı zikredilmiştir, b&ouml;ylece m&uuml;fessirlerin dediği &uuml;zere hayvanın zibhedildiği burada varsayılmıştır. &Ouml;te yandan Allah&#39;ın ismini s&ouml;ylemek sadece zıbhide s&ouml;zkonusu olabilir bir hayvanın boynuzlaması y&uuml;z&uuml;nden &ouml;len (Natıha) veya y&uuml;ksek bir yerden d&uuml;şerek &ouml;len veya tabii olarak kesilmeden kendiliğinden &ouml;len bir hayvan i&ccedil;in asla olabilmez; demek ki, mezkur ayet bu y&ouml;nden mutlak ifadeli değildir. &Uuml;stelik &ccedil;eşitleriyle yani kesilmemiş murdar olmuş hayvan diğer ayetlerde haramlardan sayılmışt ve haram oldukları a&ccedil;ık&ccedil;a bildirilmiştir demek ayette mutlak ifadede olsa b&ouml;yle bir a&ccedil;ıklamanın bulunusu o mutlak ifadeyi kayıtlı kılar. Sonraki ayette &quot;Haram olanlar size a&ccedil;ık&ccedil;a beyan edilmiştir.&quot; diye buyrularak kesilmemiş hayvanlar helal olan hayvanların &ccedil;er&ccedil;evesinden &ccedil;ıkarılmıştır.</p>\n\n<p>\n	Yine mezkur ayet hayvanların tezkiye kabiliyeti olup olmayacağı y&ouml;n&uuml;nden de mutlak bir ifadesi yoktur. Buna g&ouml;re eğer bir &ouml;rneği yırtıcılardan olan veya necaset yiyen bir hayvanın mezkur şartlarla kesmekle helal olup olmayacağında yanı tezkiyeye kabiliyetinin olup olmadığında ş&uuml;pheye d&uuml;şsek keserken Allah&#39;ın ismini s&ouml;ylemekle bu ayet istinaden o hayvanın helal olduğu isbatlanamaz; &Ccedil;&uuml;nk&uuml; bu ayet hayvanların zatında helal veya haram olduğunu beyan etmek makamında değildir. Sadece bu ayet-i kerimde&#39;den maksat zibh&#39;den meydana gelen haramlık veya hellallıktır. Yani zaten helal olan hayvanın nasıl kesileceğini beyna ediyor. Evet:</p>\n\n<p>\n	&quot;...Ve size okunan şeyler m&uuml;stesna, &ouml;k&uuml;z, inek, koyun ve deve helal edilmiştir.&quot; (Hac/30) ayeti hayvanların zaten helal veya haram olduğunu a&ccedil;ıklamak makamındadır. Buna g&ouml;re s&ouml;zkonusu ayette (........................) hem zıbhedildiği (şartlara riayet edilerek hayvanın başını kesildiği) ve hem de zıbh kabiliyetinin olduğu farzedilmiştir. Demek ki, zıbh olmaıdğı taktirde veya hayvanın zibhe kabiliyetinin olup olmaıdğında ş&uuml;phe edildiğinde mekzur ayetin mutlak ifadesine istinat edilemez. Hatta bu ayette zıbhın kendisinin ger&ccedil;ekleşmesi i&ccedil;in gerekli olan muhtemel şartlarda bile ş&uuml;phe etsek bile bu şartları reddetmek i&ccedil;in ayette itlak olduğu s&ouml;ylenemez; &ouml;rneğin kesici alet veya kesme yeri gibi hususlarda. &Ccedil;&uuml;nk&uuml; ayete zıbh&#39;ın kendisi b&uuml;t&uuml;n şartlarıyla birlikte ger&ccedil;ekleşmiş olduğu farzedilmiştir. Ayette sadece Allah&#39;ın ismini anmak gibi zıbhın amanvi aşrtları &uuml;zerinde durulmak istenmiştir. Elbette bazı fakihler kendi eserelrinde ayet-i kerime&#39;nin her iki y&ouml;nden mutlak ifadesinin olduğu g&ouml;r&uuml;ş&uuml;n&uuml; savunmuşlardır; &ouml;rneğin Sahıb-i Cevahır (r.a) keserken bilerek başı g&ouml;vdesinden ayrılan hayvanın helal oluşunu isbatlamak i&ccedil;in mezkur ayeitn itlakına istinat ederek ş&ouml;yle demişler:</p>\n\n<p>\n	&quot;Zahır olan şu ki, hayvan bu işle haram olmaz; &ccedil;&uuml;nk&uuml; Kur&#39;an ve hadislerdeki deliller mutlaktırlar.&quot; Buna benzer yerlerde de aynı y&ouml;nteme başvurmuştur.</p>\n\n<p>\n	Ama herhalukarda, bizim iddia ettiğimiz hsuusla ilgili olarak ayette istinat edilmesi m&uuml;mk&uuml;n bir itlak (mutlak ifade mevcuttur; yanı ayetin sadece Allah&#39;ın ismini s&ouml;ylmenin şart olduğunu a&ccedil;ıklamak istediğini ve yemeğe emretmekten maksadın diğer şartların kendiliğinden mevcut olduğu yerlerdir dmek doğru değildir; Zira bu s&ouml;z&uuml;n neticesi yemeğe emretmenin hayvanın kesme y&ouml;n&uuml;nden fiilen helal olduğuna irşat olduğun (helal olduğunu bildirdiğini) inkar etmektir; oysa bu ayetin zahirine ters d&uuml;şmektedir. Hatta kendiliğinde de doğru bir ihtimal değildir. &Ccedil;&uuml;nk&uuml; buradaki yemeğe olan emirin teklifi (m&uuml;kellefiyet getirici) bir emir olduğu s&ouml;ylenemez demek ayetteki, emir, zıhb y&ouml;n&uuml;nden hayvanın helal olduğuna irşat olmalıdır. B&ouml;yle olduğunda ie ayet, kesilmiş hayvanın bilfiil helal olduğunu beyan etmek makamında olur ve b&ouml;yle olduğunda diğer m&uuml;htemel şartları yok saymak i&ccedil;in ayetin itlakına başvurmak m&uuml;mk&uuml;n olur.</p>\n\n<p>\n	Evet ayette ş&ouml;yle bir tabir olsaydı &quot;Allah&#39;ın ismini anmak helal olmanın şartıdır.&quot; O zaman buna istinaden asla diğer şartların olmadığını yok saymak m&uuml;mk&uuml;n olmazdı. Ayette zikrolan Allah&#39;ın ismi s&ouml;ylenerek kesilen hayvanın helal olduğundan kinayedir; b&ouml;yle olduğu i&ccedil;in de bu itlaka başvurarak hayvan kesmede diğer şartların olduğunu reddedilebilir.</p>\n\n<p>\n	Av k&ouml;peğiyle yakalanan avın h&uuml;km&uuml;n&uuml; bildiren ayet gibi: &quot;Sizin i&ccedil;in yakaladıklarından yeyin&quot; Bu ayeitn itlakına istinat ederek av k&ouml;peğinin yakaladığı ve Allah&#39;ın ismi s&ouml;ylenilmiş olan avın helal olduğunu isbatlamak m&uuml;mk&uuml;nd&uuml;r. Bu itlak vasıtasıyla varlığında ş&uuml;phe ettiğimiz şartlar yok sayabiliriz. Nitekim Cemil ibn-i Derrac yoluyla nakledilen rivayette bu hadisin itlakına istinat edilmiştir. Mezkur rivayet ş&ouml;yledir:</p>\n\n<p>\n	&quot;İmam Cafer Sadık&#39;dan (a.s) k&ouml;peğini avlamak i&ccedil;in salıveren bir adam hakkında sordum ki, &quot;eğer yanında avı kesmesi i&ccedil;in bir bı&ccedil;ak olmazsa acaba k&ouml;peğin onu &ouml;ldr&uuml;mesine musade versin mi ve bundan yeyebilirmi? İmam: &quot;Sakıncası yoktur&quot; dedi. &quot;Allah Teala sizin i&ccedil;in yakaladıkları hayvanlardan yeyin diye buyurmuştur.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn1\">[1]</a></p>\n\n<p>\n	Bu ayeitn itlakına istinat etmenin doğruluğunu isbatlayan bir delil de İmam Muhammed Bakır&#39;ın (a.s) bu ayet-i kerime&#39;nin itlakına istinat etmesidir.</p>\n\n<p>\n	Vird ibn-i Zeyd İmam Bakır&#39;dan (a.s) soruyor ki: &quot;Allah&#39;ın ismini s&ouml;yleyerek hayvanı kesen bir mecusi hakkında ne s&ouml;yl&uuml;yorsun.&quot; İmam; &quot;Ye! ded&quot; Ben; &quot;bir m&uuml;sl&uuml;man Allah&#39;ın simini s&ouml;ylemeden keserse nasıl?&quot; İmam &quot;Yeme&quot; dedi. Allah Teala buyuruyor ki &quot;Allah&#39;ın ismi s&ouml;ylenilen hayvanın etinden yeyin ve Allah&#39;ın ismi s&ouml;ylenemeyen hayvanın etinden yemeyin&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn2\">[2]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi İmam kesenin m&uuml;sl&uuml;man olmasının şart olduğunu reddetmek i&ccedil;in ayetin itlakına istinat buyuruyor.</p>\n\n<p>\n	Yine Şeyh Mufit Muknia kitabında Ehl-i kitabın Allah&#39;ın ismini s&ouml;yleyerek kestiği hayvanın oluşunu isbatlamak i&ccedil;in mezkur ayetin islakına istinat etmiştir.</p>\n\n<p>\n	Şeyh Tusi &ouml;nceden de işaret ettiğimiz gibi Hilaf adlı kitabında kesilirken başı g&ouml;vdesinden ayrılan hayvanın helal olduğunu isbatlamak i&ccedil;in bu itlakak istinat etmiştir. Yine Allame Hilli m&uuml;htelef adlı eserinde, kabul ettiği &uuml;zere İbn-i İdris de g&ouml;vdesi soyunmadan hatta &ouml;lmeden derisi soyulan hayvanın helal oluduğuna delil olarak buna istinat etmiştir.</p>\n\n<p>\n	Yine fakihlere ait diğer s&ouml;zlerde bu ayette itlakın olduğu g&ouml;stermektedir.</p>\n\n<p>\n	2- Hayvanı keserken Kıbleye y&ouml;neltmenin şart olduğunu ikame edilen delillerin yeterliliğin de ş&uuml;phe ederse k kıbleye y&ouml;neltilmeden kesilen hayvanın helal olduğunu isbatlayan ayetlerden biri de şu ayettir: &quot;Sizin i&ccedil;in tuttuklarını yeyin ve avlanır, avı tutup keserken Allah adını anın ve Allah&#39;tan sakının, ş&uuml;phe yok ki Allah pek tez hesap g&ouml;r&uuml;r.&quot; (Maide/4)</p>\n\n<p>\n	Bu ayetin evveli kesme hakkında av ve bilindiği &uuml;zere avda kıbleye y&ouml;neltmenin şart olmadığında ş&uuml;phe yoktur. Ama ayetin sonunda yeralan:</p>\n\n<p>\n	&quot;Allah&#39;ın ismini zikredin&quot; s&ouml;z&uuml; ister avcı ulaştığında &ouml;lm&uuml;ş olan ve iterse diri olan ve avcı tarafından kesilmesi gereken avı i&ccedil;ine aldığı gibi, kesilmek istenen evcil hayvanı de i&ccedil;inde alır.</p>\n\n<p>\n	&Ouml;nceki ayette haram olan yerler sayıldıktan sonra tezkiye olmuş hayvan bu h&uuml;k&uuml;mden &ccedil;ıkarılıyor; ister tezkiye kesme yoluyla ger&ccedil;ekleşsin ve isterse av yoluyla. Sonra ayetin sonunda mustakıl bir bir h&uuml;k&uuml;m olarak ş&ouml;yle deniyor: &quot;Allah&#39;ın ismini s&ouml;yleyin&quot; Bunun anlamı Allah&#39;ın ismini s&ouml;ylemenin tezkiyeyle bir arada olmasının gerekli olduğunu bildirmektir. Ayetin bu b&ouml;l&uuml;m&uuml;n&uuml;n sona bırakılması ayetin mutlak oluşuna bir delilldir. eğer yalnızca av avlarken Allah&#39;ın isminin s&ouml;ylenmesi gerektiği a&ccedil;ıklanmak istenseydi, avın yakalanmasından &ouml;nce yanı av k&ouml;peğini g&ouml;nderilmesine işaret edilerek bu farzın hatırlatılması daha uygun olurdu.</p>\n\n<p>\n	Buna g&ouml;re ayetin sonunda yeralan &quot;Allah&#39;ın ismini s&ouml;yleyin&quot; c&uuml;mlesi her iki ayette ge&ccedil;en h&uuml;kme işarettir ve kesilen ve avlanan hayvanın helal olmasını Allah&#39;ın ismini s&ouml;ylemeğe bağlı biliyor.</p>\n\n<p>\n	Ayette yeralan Allah&#39;ın ismi s&ouml;ylendiğinde hayvanın helal olacağına dair mutlak ifadeli h&uuml;kme dayanarak kıbleye y&ouml;neltmenin farz oluşunun şart olduğunu reddedebiliriz.</p>\n\n<p>\n	3- Hayvanı keserken kıbleye y&ouml;neltmenin farz olduğu şartına delil olmadığı taktirde b&ouml;yle bir şarıtn olmadığını ve kesilen hayvanın helal olduğunu isbatlayan delillerden biri de şu ayettir.</p>\n\n<p>\n	&quot;Ey inananlar, size rızık olarak verdiğimiz temiz şeyleri yeyin ve ancak ona tapıyorsanız karşılık olarak ş&uuml;kredin. S&ouml;z budur ancak; O, size &ouml;l&uuml; hayvan etini, kanı, domuz etini, Allah&#39;tan başkası i&ccedil;in kesilen hayvanı haram etmiştir. Fakat zorda kalan, başkasının hakkında el uzatmamak ve zaruret miktarını da aşmamak &uuml;zere yerse g&uuml;nah etmiş olmaz. &Ccedil;&uuml;nk&uuml; Allah, su&ccedil;ları &ouml;rten rahimdir.&quot; (Bakara/172,173)</p>\n\n<p>\n	Ger&ccedil;i bu ayet delaleti mutabıkısı (direkt ifadesi) Allah&#39;ın ismi s&ouml;ylenmeden kesilen hayvanların haram oluşudur; ama bu konu anlatılırken kullanılan &quot;sadece&quot; gibi sınırlamayı bildiren bağla&ccedil;ların kullanılması, ayeitn akışı ve hell ve temiz şeyleri yemeğe emir edilmesi b&uuml;t&uuml;n bunlar ayette haram olduğu bildirilen şeylerden başkasının helal olduğunu g&ouml;sterir. Bu da kesilirken Allah&#39;ın isminin s&ouml;yleyip kıbleye y&ouml;neltilmeyen hayvanı da i&ccedil;erir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir hayvan ne murdardır, ne domuzdur ve ne de Allah&#39;tan başasının ismi anılandır. Allah&#39;tan başkası i&ccedil;in kesilenden maksat Allah&#39;ın ismi anılmayan hayvnadır. &Ccedil;&uuml;nk&uuml; Allahı2n ismi anılmadan Allah&#39;tan gayrisi i&ccedil;in kesilmiş sayılır; &ccedil;&uuml;nk&uuml; diğer bir ayette ş&ouml;yle denilmektedir: &quot;Allah&#39;ın ismi anılmayarak kesilen hayvan fısk (azgınlıktır).</p>\n\n<p>\n	Ayetin haramları sınırlamayı ifade etmediğini s&ouml;ylmeek aksı taktirde bu sınırlamanın dışında kalaln haram olan bir &ccedil;ok hususların tahsis yoluyla tekrar haramların i&ccedil;erisine dahil edilmesi gerektiğini bunun ise tahsis-i ekser-i gerektirdiği i&ccedil;in doğru konuşmak kurallarına aykırı d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemek doğru değildri. &Ccedil;&uuml;nk&uuml;, haram olan hayvanlar, yırtıcılar vb. genel unvanlarlala bir arada diğer hayvnaların helal olduğunu bildiren itlakındn &ccedil;ıkarılması m&uuml;mk&uuml;nd&uuml;r, b&ouml;ylece tahsis-i ekser de gerekmez; &ouml;te yandan bu ayetin nazıl olduğu d&ouml;nemde bir &ccedil;ok hayvanın haram olmadığı sonradan inen ayetlerle ve Peygamber&#39;in (s.a.a) hadisleriyle haram olan hayvanlar bir bir a&ccedil;ıklanmıştır deyebiliriz. Buna g&ouml;re de tahsıs-ı ekser s&ouml;zkonusu olmaz.</p>\n\n<p>\n	Evet bu ayet-i kerime&#39;de &ouml;nceki ayetlerde a&ccedil;ıklandığı &uuml;zere zibhin gerektiği şekilde ger&ccedil;ekleştiği farzedildiğinden bu y&ouml;nden itlakı yoktur. Sadece zibhin kendisinden başka şartlaırnın olmaısna karşı ayette itlak vardır.</p>\n\n<p>\n	4- Kıbleye y&ouml;neltmenin şart olup olmadığında ş&uuml;phe ettiğimizde başvurulabilecke mutlak ifadeli delillerden biri aşağıda zikredeceğimiz ayettir:</p>\n\n<p>\n	&quot;Gelsinler de kendilerine aid olan menfaatleri elde etsinler ve kendilerine rızık olarak verilen d&ouml;rt ayaklı hayvanları, muayyen g&uuml;nlerde Allah&#39;ın adını anarak kessinler. Yeyin artık onlardan ve yok-yoksul fakiri de doyurun.&quot; (Hac/28)</p>\n\n<p>\n	5- Yukarıdaki ayetten dhaha a&ccedil;ık bir şekilde bizim iddia ettiğimiz şeyi isbatlayan bir ayette şudur:</p>\n\n<p>\n	&quot;B&uuml;y&uuml;k develeri de Allah&#39;ın size meşr&uuml; kıldığı kurbanlık hayvanlar olarak yarattık, onlarda hayır ve menfaat var size. Artık onlar, ayaktayken onları boğazlayın ve Allah&#39;ın adını anın, Yan&uuml;st&uuml; d&uuml;şt&uuml;rkleri zaman da hem siz yeyin ondan, hem de yoksulluğunu bildirip istiyen ve gizleyip istemiyen yoksulları doyurun; siz ş&uuml;kredesiniz diye b&ouml;ylece onları da ram ettik size.&quot; (Hac/36)</p>\n\n<p>\n	Bu iki ayet hayvan keserken Allah&#39;ın ismini s&ouml;ylemenin şart olduğunu bildrimenin yanısıra, a&ccedil;ık&ccedil;a yeyip yedirmeği bu şartı riayet etmeğe bağlı bilmiş ve kibleye y&ouml;neltilmesinin gerektiğine işaret edilmemiştir.</p>\n\n<p>\n	Bu iki ayetin mutlak ifadesi, hayvan kesiminde Allah&#39;ın ismini s&ouml;yleminin yeterli olduğunu ve başka bir şartın gerekli olmadğını bildirir.</p>\n\n<p>\n	Eleştiriler:</p>\n\n<p>\n	Bu iki ayette istinat etmemize m&uuml;şterek ve &ouml;zel olmak &uuml;zere bazı eleştiriler zikredilmiştir.</p>\n\n<p>\n	Birinci ayetle ilgili olarak, ayette ge&ccedil;en &ouml;zel g&uuml;nlerde Allah&#39;ın ismini anmadan maksadın, Allah&#39;ın hacı adaylarına verdiği nimetler karşılğında Allah&#39;ın ismini anmak olması ayetin zahırırdır (ayetten anlaşılandır) veya en azından maksadın bu olması m&uuml;htemeldir. Buna g&ouml;re hayvan keserken Allah&#39;ın ismini anmak değildir; b&ouml;ylece de mutlak olup olmaması s&ouml;zkonusu edilemez.</p>\n\n<p>\n	Cevap: Bu anlayış ayetin zahiriyle muhalıftır, bu y&uuml;zden m&uuml;fessirlerden bir &ccedil;oğu bu ihtimale işaret bile etmemişlerdir ve kesin bir g&ouml;r&uuml;ş olarak maksadın hayvan keserken Allah&#39;ın ismini anmak olarak tefsir etmişlerdir.</p>\n\n<p>\n	Bunun delili ise a&ccedil;ıktır, &ccedil;&uuml;nk&uuml; Allah&#39;ın ismini anmakala Allah&#39;ı anmak biribirinden farlıdır, ayette ge&ccedil;en Allah&#39;ın ismini anmaktır Allah&#39;ın anmak değil; Allah&#39;ı anmağa tavsiye edilmek istenseydi &quot;Allah&#39;ın ismini anın&quot; demenin yerine &quot;Babalarınızı andığınız gibi, hatta ondan da &uuml;s&uuml;tn bir surette Allah&#39;ı anın&quot; (Bakara/200) ayeti gibi Allahı anın denirdi. Birde Allah&#39;ın ismini anmak bir işe başlamaya işaret sayılır; insana verilen bir şey karşılığıında Allah&#39;ın ismini s&ouml;ylemeğe emir yerine Allah&#39;a ş&uuml;kretmeğe emredilmesi uygun d&uuml;şerdi. Bu ve sonraki ayetlerin yapısı yani:</p>\n\n<p>\n	&quot;Her &uuml;mmete kurban kesmeyi meşr&uuml; kıldık davarlardan onlara rızık olarak verdiklerimizi keserlerken Allah&#39;ın adını anmaları şartıyle.&quot; (Hac/34)</p>\n\n<p>\n	ve ikinci ayet Allah&#39;ın ismini anın ayetinden maksadın hayvan keserken Allah&#39;ın ismini olduğuna kesin karinedir.</p>\n\n<p>\n	Ama bu iki ayete istinat etmeye y&ouml;nelen m&uuml;şterek eleştiriler:</p>\n\n<p>\n	1. Eleştiri</p>\n\n<p>\n	Meşhur edebiyat&ccedil;ı ve mufessir olan Zimehşeri&#39;nin ayette ge&ccedil;en &quot;Allah&#39;ın ismini s&ouml;yleyin&quot;den maksadı hayvanı keserek fakirlere yedirmektir. Bu ihtimale g&ouml;re, ayetler hayvanı keserken Allah&#39;ın ismini s&ouml;ylemenin ve benzeri hususların şart olduğunu a&ccedil;ıklamakla bir ilişkisi kalmıyor.</p>\n\n<p>\n	Cevap: Bu ayetlerde a&ccedil;ık&ccedil;a Allah&#39;ın ismini s&ouml;ylemek &uuml;zerinde te&#39;kit edilmiştir ve kesmek değil bu hsuus bizzat &uuml;stelenmiştir; eğer Zimehşeri&#39;ye isnat edilen s&ouml;z doğru olsaydı o zaman s&ouml;z&uuml;n ağrılığı kesmeyi anlatmaya y&ouml;nelik olurdu, Allah&#39;ın ismini s&ouml;ylemeye değil. Evet Allah&#39;ın ismini s&ouml;ylemeye olan emireden kesmeye de emir edildiği anlaşılabilir. Ama bu s&ouml;zkonusu emirin kendisinin kastedilmeyip başka bir şeyi ifade etmek i&ccedil;in kinaye olduğu anlamına gelmez. Zimehşeri&#39;nin de maksadı bu olsa gerek.</p>\n\n<p>\n	2. Eleştiri</p>\n\n<p>\n	Bu ayetler hayvan kesmede, Allah ismini s&ouml;ylemenin şart olduğunu a&ccedil;ıklamak istemesine rağmen bu ayetlerden asıl hedef m&uuml;sl&uuml;manların hac mevsiminde Mina&#39;da uymaları gereken merasimleri a&ccedil;ıklamak olduğunda hayvan kesmede Allah&#39;ın ismini zikretmek şartına değinmekde bu y&uuml;zdendir; yoksa bu ayet hayvan kesmede şart olan diğer şartlardan basedilmek istemiyor. Velhasıl Allah&#39;ın isminin gerekli olduğu iltizami delalet yoluyla anlaşılmaktadır; ama bu ayetin mutlak ifadesinden başka bir şartın olmadığı anlaşılmaz.</p>\n\n<p>\n	Cevap:</p>\n\n<p>\n	Bu eleştiriyi birinci ayetle ilgili olarak ge&ccedil;erli bilsek de ikinci ayete hususunda ge&ccedil;erli bilinemez. &Ccedil;&uuml;nk&uuml; bu ayette kesilen hayvanın etinin ne zaman yenilebileceğinden s&ouml;z edilerek bunun şartları a&ccedil;ıklanmıştır. Ş&ouml;yle ki, develer ayaktaiken Allah&#39;ın ismini onları kesmede s&ouml;yleyin ve yanları &uuml;zere d&uuml;şt&uuml;lerimi onların etinden yeyebilirsiniz denilerek kesmede sıraısyla g&ouml;zetilen hususlar a&ccedil;ıklanmıştır; bu t&uuml;r anlatım etin yenilmesinin caiz kılan şartları bu ayette a&ccedil;ıklanmak istendiğini g&ouml;sterir; bu durumda Allah&#39;ın ismini s&ouml;ylemekten başka bir şeyden bahsedilmemiş olması yalnız bunun şart olduğunu g&ouml;sterir.</p>\n\n<p>\n	&Uuml;stelik, eğer yalnız kıbleye y&ouml;neltmek de şart olsaydı onun da m&uuml;sl&uuml;manara ait bir ain ve merasım olarak zikredilmesi uygun olurdu.</p>\n\n<p>\n	Muhtemelen ayetin evvelinde &quot;B&uuml;y&uuml;k develeri de Allah&#39;ın size meşr&uuml; kıldığı kurbanlık hayvanlar olarak yarattık....&quot; (Hac/36) denilmesiyle hacda develerin kesmenin m&uuml;sl&uuml;manlara ait bir merasım olduğu a&ccedil;ıklanmıştır; ayetin devamında yeralan diğer hususlar ise hayvanın yenmesinin ait genel şartlardır. Bu ayeti kerimede olduğu gibi:</p>\n\n<p>\n	&quot;İşte budur hac ve Allah&#39;ın, h&uuml;rmeti emrettiği şeylere tazim eden kişiye bu hareketi, rabbi katında hayırlıdır ve size, okunan şeyler m&uuml;stesna, &ouml;k&uuml;z inek, koyun, deve helal edilmiştir...&quot; (Hac/30)</p>\n\n<p>\n	3. Eleştiri:</p>\n\n<p>\n	Ayetin hac aslında hac merasimlerine ait olduğu ve hayvan kesmenin şartlarına zimni (ikincil) olarak değinildiği &ccedil;in artık ayetin bu hususta mutlak ifadesinin olduğu isbatlanamaz ve ve hikmet mukaddimeler (mutlak ifadenin bir c&uuml;mle veya kelime bulunduğunu isbatlamak i&ccedil;in &quot;mukaddimatı hikmet&quot;) diye bilinen şartlarına mevcut olmamış olmasıdır. B&ouml;yle bir durum da diğer şartlardan s&ouml;z edilmediği i&ccedil;in &ouml;yle şartların olmadığı isbatlanamaz.</p>\n\n<p>\n	Cevap:</p>\n\n<p>\n	Bir konu hakkında mutlak ifdeyi isbatlamak i&ccedil;in gerekli olna mukaddimatı hikmetin (konuşanın o konu hakkında bilgi vermek istemesi ve s&ouml;z&uuml;nde herhagi bir kayıt&#39;ın ve karınenin bulunmaması gibi mutlak ifadenin bir konuşmada olduğunu isbatlamak i&ccedil;in usul-ı fıkıh alimlerince gerekli bilinen şartlar) bulunduğunu belirlemek i&ccedil;in bir konunun konuşmada s&ouml;zkonusu edilmesi yeterlidir; ister o konunun tek başına s&ouml;zkonusu edilişi veya zimni olarak s&ouml;zkonusu olması bun değiştirmez.</p>\n\n<p>\n	&Ouml;rneğin bazen bir a&ccedil;ıklamada bir&#39;den fazla h&uuml;k&uuml;m a&ccedil;ıklanır; (bu ise onların her birine ait bir mutlak ifadenin olmadığını g&ouml;stermez. Başak bir deyişle bu iki ayette yer alan &quot;... Allah&#39;ın adını anın, yan&uuml;st&uuml; d&uuml;şt&uuml;kleri zaman hem siz yeyin ondan...&quot; c&uuml;mlesi kesilen hayvanın etinin helal olmasını a&ccedil;ıklamak istiyor; ve diğer c&uuml;mleler ise haccın nus&uuml;k ve ibadetlerini beyan ediyor. Bu iki konu biribirinden ayrı konulardır; birarada zikrolunuşları ise hacı adaylarının bu iki h&uuml;kme hac mevsiminde bu iki h&uuml;kme karşılaştıkları i&ccedil;indir.</p>\n\n<p>\n	4. Eleştiri:</p>\n\n<p>\n	Bu ayetler sadece hayvan keserken Allah&#39;ın ismini s&ouml;ylemenin şart oldğunu a&ccedil;ıklamak istemektedir; diğer şartlar hususunda ise ayet bir şey a&ccedil;ıklamak istemiyor.</p>\n\n<p>\n	Cevap:</p>\n\n<p>\n	&Ouml;nceden de kısaca cevaplandırdığımız bu eleştiri yalnız bu ayete mahsus değil diğer ayetlerde de s&ouml;zkonusu olabildiği i&ccedil;in bu ayetle ilgili olarak daha geniş bir şekilde bu eleştiyi ele alıp cevaplandıralım;</p>\n\n<p>\n	Eğer ayeti kerimdede Allah&#39;ın ismini s&ouml;ylemek kesilen hayvanın helal olması i&ccedil;in gereklidir veya Alah&#39;ın ismi s&ouml;ylenmeden kesilen hayvanın etinden yenilmez gibi ifadeler yer alsaydı o zaman sonradan onlaraca hatta binlerce diğer şartlarının olmasıyla bir uyumsuzluk s&ouml;zkonusu olmazdı (yani bu ifadeden daha başka şartlarının olup olmadığı anlaşılmazdı) ama ayette yeralan &ouml;yle değildir; ayet-i kerime Allah&#39;ın ismi s&ouml;ylenilerek kesilen hayvanın etinden yenilmesine emredilmiştir. B&ouml;yle bir ifade ya irşad veya mulazemet y&ouml;n&uuml;nden helal olduğuna delil sayılır; b&ouml;yle bir ifadeyi bu şart olmadığında yemenin haram olduğuna veya b&ouml;yle bir şartın olduğunu sadece bildirdiğini s&ouml;ylemek ayette yeralan &quot;yeyin&quot;emrinden anlaşılan zahiri anlama ters d&uuml;şer.</p>\n\n<p>\n	Yemek ve yedirmeğe emir a&ccedil;ık&ccedil;a kesilen hayvanın bilfiil helal olduğuna delil sayılırve bunu ifade eder; şimdi bu emir Allah&#39;ın ismini anmaya bağlı olarak d&uuml;ş&uuml;n&uuml;rsek bunun anlamı &quot;kesilen hayvana Allah&#39;ın ismi anıldı mı artık helal olur&quot; diye bir anlam ifade eder; b&ouml;yle oldumu da ayetin mutlak ifadesinden (başka bir şartın zikredilmeyişinden9 diğer hi&ccedil; bir kayıt ve şartının olmadığı anlaşılır.</p>\n\n<p>\n	Başka bir şartın olması bu iki şeyden birini gerektirir; oysa bunların her ikisi de anlatımın zahiriyle &ccedil;elişmektedir.</p>\n\n<p>\n	1- Ayette ge&ccedil;en helal olmanın ve yeyip yedirmenin mutlak oluşunu sınırlayıp Allah&#39;ın ismini s&ouml;ylemekten başka şartlarının da olduğunu iddia etmek gerekir.</p>\n\n<p>\n	2- Yemeğe ve yedirmeğe olan emiri hakiki ve bilfiil bir h&uuml;k&uuml;m değil bir y&ouml;nden verilen h&uuml;k&uuml;m olarak kabul etmemiz gerekir.</p>\n\n<p>\n	Birinci ihtimal yemenin Allah&#39;ın ismini s&ouml;ylemeğe bir sonu&ccedil; olarak ilişkili zikredilmesine ters d&uuml;şer; ve ikinci ihtimal ise yemeğe olan emirin zahirine muhaliftir. &Ccedil;&uuml;nk&uuml; h&uuml;km&uuml; a&ccedil;ıklayan birinci c&uuml;mle tek bir y&ouml;ne nazaran verildiğini değil bilfiil ve hakiki olmasını gerektirir. Bu h&uuml;k&uuml;m sadece Allah&#39;ın ismini s&ouml;ylemenin gerekliliğni a&ccedil;ıklamak y&ouml;n&uuml;nden verilmemiş; her y&ouml;n&uuml;yle bilfiil ge&ccedil;erli olan h&uuml;k&uuml;md&uuml;r; aksi taktirde bu h&uuml;k&uuml;m ne inşa edilmede ve ne de oluşumunda bilfiil ge&ccedil;erli olan hakiki bir h&uuml;k&uuml;m olamaz. Zira h&uuml;k&uuml;m mevzusunun kayıt ve şartlarının &ccedil;oğalmasıyla &ccedil;oğalmaz; ve tek bir h&uuml;k&uuml;m olmaktan &ccedil;ıkmaz.</p>\n\n<p>\n	Evet iki mevzu ve unvanla ilgili olan iki &ccedil;eşit helallık s&ouml;zkonusu olursa, &ouml;rneğin kesilme y&ouml;n&uuml;nden hayvanın etinin helal olmasıyla temiz olması y&ouml;n&uuml;nden s&ouml;zkonusu olan helallık bu durumda birinin mutlak ifadeli oluşundan diğerinin yok olduğu anlaşılmaz.</p>\n\n<p>\n	B&ouml;ylece bizim s&ouml;zkonusu ettiğimiz konu kendi yerinde a&ccedil;ıklanan &quot;onların yakaldıklarından yeyin&quot; ayetindeki mutlak ifadenin av k&ouml;peğinin yakaladığı avın necis olması &ccedil;elişmediği yanı k&ouml;peğin ağzının değdiği kısımların necis olmasıyla bir &ccedil;elişkisinin olmadığı farklı konulardır. &Ccedil;&uuml;nk&uuml; necis olmamak helel olmak ayrı ayrı h&uuml;k&uuml;mlerdir; birindeki mutlak ifadeyle diğeri isbatlanamz.</p>\n\n<p>\n	6- Delil olarak g&ouml;sterilebilecek ayetlerden biri de şu ayettir:</p>\n\n<p>\n	&quot;De ki: Bana vahyedilenler arasında &ouml;lm&uuml;ş hayvan etinden, d&ouml;k&uuml;lm&uuml;ş kandan, yaut da domuz etinden başka, yeyene haram edilen birşey bulamıyorum ben. Ş&uuml;phe yok ki domuz, pistir ve birde Allah&#39;tan başkası i&ccedil;in kesilen hayvan haramdır ki bu da pek k&ouml;t&uuml; bir şeydir. Ancak zorda kalana, isyan etmeyi kurmamak ve ihtiya&ccedil;tan fazla da yememek şartiyle helaldır bunlar ve hi&ccedil; ş&uuml;phe yoktur ki rabbin, su&ccedil;ları &ouml;rter, rahimdir.&quot; (An&#39;am/145)</p>\n\n<p>\n	7- Aynı manayı ifade eden diğer bir ayeti kerime&#39;de ş&ouml;yledir:</p>\n\n<p>\n	&quot;Ancak ona kulluk ediyoruz Allah&#39;ın size verdiği helal ve temiz rızıkları yeyin ve Allah&#39;ın nimetine s&uuml;kredin. Allah size ancak &ouml;l&uuml;y&uuml;, kanı, domuz etini ve Allah&#39;tan başkası i&ccedil;in kesilmiş hayvanı haram etmişti.r zorda kalan, isyna etmek niyetini g&uuml;tmeden ve fazla olmamak şartıyla yiyebilir, ş&uuml;phe yok ki Allah, su&ccedil;ları &ouml;rter, rahimdir.&quot; (Nahl/114,115)</p>\n\n<p>\n	Bu iki ayet ve &ouml;nceden Bakara suresinden naklettiğimiz ayet aynı muhtevayı hattı aynı kavram ve kelimeleri i&ccedil;eren ve haramların ziredilenlerle sınırlı olduğunu bildiren ayetlerdir. &Ouml;zellikle En&#39;am suresinde yeralan ayeti kerime &quot;...........................................................&quot; Peygamber&#39;in (s.a.a) kendisine vahyedilenlerin i&ccedil;erisinde bu saylanlardan başaksını bulmaması bunlardan bşaka bir haramın olmayışıyla &ouml;zdeştir; bilindiği &uuml;zere bu ayetlerde zikredilenmeyenler arasına kibleye y&ouml;nheltilmeden ama Allah&#39;ın ismi s&ouml;ylenerek kesilen hayvanda girir ve b&ouml;ylece helal olduğu anlaşılır. Haram bu ayette zikrolunanlarla sınırlamanın (konuşma kurallarına aykırı olan) tahsis-i ekseri gerektirir diye eleştirlirse bunun cevabı &ouml;nceden ge&ccedil;ti.</p>\n\n<p>\n	&Uuml;stelik fakihler, bu ayetlerde ge&ccedil;en sınırlamalara istinaden bir &ccedil;ok yiyeceklerin helal olduğunu isbatlamaya kalkışmışlardır. Hatta bazı muteber hadislerde de bu ayetlerdeki sınırlamaya istinat edildiği g&ouml;r&uuml;lmektedir. &Ouml;rneğin az bir farkla ileluş Şerayi ve Tehzib kitaplarında Muhammed ibn-i Muslim yoluyla nakledilen hadis bunun bir n&uuml;m&uuml;nesidir.</p>\n\n<p>\n	Hatta baız hadislerden anlaşılıyor ki, bu ayette haram olduğu a&ccedil;ıklanmayan bazı haramlar sonraları Peygamber (s.a.a) tarafından nehyedilen ve haram oluşu peygamberin teşriiyle ger&ccedil;ekleşen hususlardır (Teşri Şeri kanunları koyma yetkisinin yalnız Allah Teala&#39;ya mı mahsus olduğu veya bazı namazın rekatlarının sayısı gibi bazı ikinci mertebede yeralan konular hususunda Resulullah&#39;ın (s.a.a) da kanun koyma yetkisine sahip olup olmadığı ulema arasında tartışılan bir konudur.) (m&uuml;tercim)</p>\n\n<p>\n	Bunun ise ayette yeralan sınırlamayla bir &ccedil;elikisi yoktur; &ccedil;&uuml;nk&uuml; Peygamberin belirlediği haramlar bu ayetler vasıtasıyla a&ccedil;ıklanan bir kısım yiyecekleirnin helal oluşunu nesh etme konumunu taşır. Buna g&ouml;re eğer bir yiyeceğin haram olduğuna bir nas bulunmakdık&ccedil;a bu ayetlerde var olan mutlak ifade ge&ccedil;erli sayılır ve o şeyin helal olduğu isbatlanır.</p>\n\n<p>\n	Rivayetler (Hadisler) hayvan kesmede kıbleye y&ouml;neltmenin şart olmadığı hususunda bir &ccedil;ok rivayetin mutlak ifadesine istinat edilebilir. Bu rivayetlerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Muhammed ibn-i Kays&#39;ın İmam Muhammed Bakır vasıtasıyla Hz. Ali&#39;den (a.s) naklettiği m&uuml;teber hadis:</p>\n\n<p>\n	&quot;İslam&#39;a inanan; namaz kılan ve oru&ccedil; tutan şahsın kestiği (hayvan) Allah&#39;ın ismini (keserken) ona s&ouml;ylerse size helaldır.&quot;</p>\n\n<p>\n	Bu hadise g&ouml;re Hz. Emir-ul M&uuml;minin (a.s) kesilen hayvanın helal olması i&ccedil;in kesen şahısın m&uuml;sl&uuml;man olmasından ve keserken Allah&#39;ın ismini s&ouml;ylmesinden başka bir şarttan s&ouml;z etmemiştir. Eğer her zaman i&ccedil;in veya en azında farkında olduğu vakit kıbleye y&ouml;neltmek şart olsaydı bu hadiste s&ouml;ylenirdi. İmam kesilen hayvanın helal olma şartlarını beyan etme durumunda olduğuna ve bu şart hakkında sustuğuna g&ouml;re demek b&ouml;yle bir şart yoktur.</p>\n\n<p>\n	Bu hadisin diğer şartları değil sadece kesenin m&uuml;sl&uuml;man oluşunu a&ccedil;ıklamak durumunda olduğunu s&ouml;ylmek ve b&ouml;ylece hadiste diğer şartların olduğunu bir mutlak ifadenin bulunmadığını s&ouml;ylemek doğru değildir. &Ccedil;&uuml;nk&uuml; Allah&#39;ın isminin s&ouml;ylenmesi şartına değinilmesinden de anlaşılacağı &uuml;zere, bu hadis hayvan kesmede genel bir kaide&#39;yi a&ccedil;ıklamak istiyor. Sanki bu hadiste ş&ouml;yle deniyor:</p>\n\n<p>\n	&quot;Hayvanı zibheden adam m&uuml;sl&uuml;man olur ve Allah&#39;ın ismini kestiği hayvana s&ouml;ylerse o hayvan helal olur.&quot; B&ouml;yle bir c&uuml;mle de hi&ccedil; ş&uuml;phesiz kıbleye y&ouml;nlendirmek giib m&uuml;htemel şartları reddetmek i&ccedil;in, başvurulacka bir mutlak ifadeye sahiptir. Elbette &ouml;nceden de değindiğmiz &uuml;zere bu hadiste, zibh&#39;in kendisi ve zibh&#39;in ger&ccedil;ekleşmesi i&ccedil;in gerekli olan şartların (riayet edilmesi) farzedilmiştir; (yani eğer zihb tam manasıyla ger&ccedil;ekleşirse o zaman hayvanın helal olması i&ccedil;in gerekli şart kesenin m&uuml;sl&uuml;man olup keserken Allah&#39;ın ismini s&ouml;ylemesidir.) Hadis Allah&#39;ın ismini s&ouml;ylemek kesenin m&uuml;sl&uuml;man olması, ve hayvanın kibleye y&ouml;nlendirilmesi gibi şartlar hakkındadır.</p>\n\n<p>\n	2- Kadınların ve &ccedil;ocukalrın kestikleri hayvanların helal olduğunu a&ccedil;ıklayan hadisler: S&uuml;leyman ibn-i Halid&#39;in naklettiği şu sahih hadis gibi:</p>\n\n<p>\n	&quot;S&uuml;leyman ibn-i Halid diyor ki; İmam Cafer Sadık&#39;tan (a.s) oğlan &ccedil;ocuğu ve haımın kestiği hayvanın yenip yenmeyeceğinden sordum.</p>\n\n<p>\n	İmam ş&ouml;yle buyurdu: Kadın m&uuml;sl&uuml;man olur ve Allah&#39;ın ismini kestiği hayvana s&ouml;ylerse kestiği helal olur; oğlan &ccedil;ocuğu eğer kesmeye g&uuml;c&uuml; yeter ve Allah&#39;ın ismini ona s&ouml;ylerse b&ouml;yledir. Bu kesilen hayvanın &ouml;l&uuml;m&uuml;nden korkulup kesmek i&ccedil;in bunlardan başkası bulunmadığı zamandır.&quot;</p>\n\n<p>\n	&Ouml;mer ibn-i Uzeyne&#39;nin İmam Muhammed Bakır ve İmam Cafer Sadık&#39;tan (a.s) naklettiği sahih hadis keza Muhammed ibn-i Muslim&#39;in İmam Sadık&#39;tan (a.s) naklettiği sahih hadis ve keza Mes&#39;adet ibn-i Sadıka&#39;nın ve Abdullah ibn-i Sinan&#39;ın İmam Sadık&#39;tan (a.s) naklettiği hadislerde aynı manayı ifade etmekteler.</p>\n\n<p>\n	Bu rivayetlerde, kesilen hayvanda erkeklik ve buluğ şartları hususundaki soruları ihtiva eder; ama İmam&#39;ın (a.s) cevabı hayvan kesiminde ge&ccedil;erli olan genel</p>\n\n<p>\n	Kıblenin Şart Olduğunu Bildiren Rivayetler</p>\n\n<p>\n	Kıblenin şart olduğuna dair getirilebilecek rivayetler &uuml;&ccedil; gruba ayrılmaktadırlar:</p>\n\n<p>\n	1- Hi&ccedil; bir kayıt ve şartı olmadan hayvanı boğazlamada kıbleye doğru olmayı şart bilen rivayetler:</p>\n\n<p>\n	Muhammed b. M&uuml;slim Sahih&#39;inde İmam B&acirc;kır&#39;dan (a.s) ş&ouml;yle rivayet eder: &quot;Boğazlayacağın hayvanı kıbleye &ccedil;evir.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn3\">[3]</a></p>\n\n<p>\n	Hemu diyor ki: &quot;Hayvan boğazlamak istediğinde boğazlayacağın hayvanı kıbleye &ccedil;evir.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn4\">[4]</a></p>\n\n<p>\n	Bu hususta iki muteber rivayet daha vardır. Biri Halebi&#39;nin sahih rivayeti ve diğeri ise Ammar&#39;ın muvassak rivayetidir.<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn5\">[5]</a></p>\n\n<p>\n	Bu iki rivayet hac kurbanlığı hakkında olup kurban kesmenin adab veya şartlarından olama ihtimali vardır.</p>\n\n<p>\n	2- Kıbleye &ccedil;evirmeyi kasıtlı olduğunda şart bilen ve kıbleye doğru boğazlanmayan hayvanın etini yemeyi kasıtlı olmadığı takdirde sakıncasız bilen rivayetlerdir. Mesela:</p>\n\n<p>\n	Muhammed b. M&uuml;slim&#39;in sahih rivayeti:</p>\n\n<p>\n	İmam Sadık&#39;tan kıbleye doğru boğazlanmayan hayvan hakkında sorduğumda buyurdu ki: &quot;Yiyin, kasıtlı olmazsa bunun sakıncası yoktur.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn6\">[6]</a></p>\n\n<p>\n	Halebi&#39;nin sahih rivayeti ve Ali b. Cafer&#39;in kitabından nakledilen rivayet de bu mazmundadır.<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn7\">[7]</a></p>\n\n<p>\n	3- Kıbleye doğru boğazlanmayan hayvanın etinin yenilmesine hem izin veren ve hem de nehyeden rivayetler. Mesela:</p>\n\n<p>\n	Muhammed b. M&uuml;slim&#39;in sahih rivayeti:</p>\n\n<p>\n	İmam B&acirc;kır&#39;dan (a.s), boğazlanacak hayvanın kıbleye &ccedil;evrilmesi gerektiğini bilmeyerek boğazlayan kimsenin hakkında sorduğumda buyurdu ki: &quot;Ye ondan.&quot; Ben, kıbleye &ccedil;evrilmemiştir diyince buyurdu ki: &quot;Ondan yeme ve Allah&#39;ın ismi anılmayarak boğazlanan hayvanın etinden de yeme.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn8\">[8]</a></p>\n\n<p>\n	Meşhur, mutlak olan brinci gruptaki rivayetleri mukayyed etmiş, &uuml;&ccedil;&uuml;nc&uuml; gruptaki rivayetteki nehyi kasıtlı olarak kıbleye &ccedil;evirmenin g&ouml;zetilmediği zamana ait olduğunu ve yenilmesini kıbleye &ccedil;evirmenin gerektiğini bilinmediği duruma ait bilmiştir. Soruyu soran kimse de b&ouml;yle sanmıştı.</p>\n\n<p>\n	Sonu&ccedil;ta, kıbleye &ccedil;evirme sadece bilin&ccedil;li ve imkan dahilinde şarttır. Ancak hayvanı boğazlayan kimse kıbleyi veya kıbleye &ccedil;evirnemin şart olduğunu bilmezse veya hayvanı kıbleye &ccedil;evirmeye g&uuml;c&uuml; yetmez ve hayvanın &ouml;lmesinden korkarsa sakıncası yoktur. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu hususların hi&ccedil; birinde kasıtlı değildir.</p>\n\n<p>\n	Merhum Muhakkik Neraki bu rivayetlerle kıbleye &ccedil;evirmenin şart olduğu &uuml;zerinde bahsetmiş ve bu rivayetlerin kıblenin şart olduğunu ispatlamadıkları kanısına varmıştır. O diyor ki: Kıbleye &ccedil;evirmeyi emreden &quot;Boğazlamak istediğin hayvanı kıbleye &ccedil;evir&quot; veya kasıtlı olmadığı durumda sakıncası olmadığını bildiren &quot;kasıtlı olmazsa sakıncası yoktur.&quot; gibi c&uuml;mleler nefsi farzla uyuşmaktadır; yani boğazlama esnasında kıbleye &ccedil;evirmenin farz oluşu, bu farzın olmayışıyla boğazlanacak hayvanın haram olmasına sebep olmaz.</p>\n\n<p>\n	Ve Muhammed b. M&uuml;slim&#39;in sahih rivayeti: Kasıtlı olmazsa boğazladığın hayvanın etinin yemenin sakıncası yoktur.&quot; boğazlanan hayvanın mı, yoksa boğazlamanın mı haram olduğunda a&ccedil;ık değildir. C&uuml;mledeki işaret boğazlanan hayvana değil de boğazlanmanın kıbleye doğru olmayışına ait olursa bu durumda bu c&uuml;mleden anlaşılan şudur: &quot;Vazife a&ccedil;ısından kasıtlı olunmazsa sakıncası yoktur. Ancak kıbleye doğru boğazlanmayış kasıtlı olursa sakıncalıdır.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn9\">[9]</a></p>\n\n<p>\n	Merhum Neraki&#39;ye Tankit</p>\n\n<p>\n	Merhum Neraki&#39;nin itirazıyla ilişkin olarak bir ka&ccedil; şekilde tartışılabilir:</p>\n\n<p>\n	Birincisi; Bu gibi yerlerde emir nefsi farz değil, şart oluşa irşat etmek i&ccedil;indir. Bu gibi rivayetlerde nefsi vazifenin beyanı &ouml;rf ve m&uuml;teşerri a&ccedil;ısından anlaşılmamaktadır. Bu rivayetlerde ilk atapta insanın dikkatini &ccedil;eken şey boğazlanan hayvanın etini yemenin h&uuml;km&uuml; ve onun p&acirc;k oluşudur. Bir şeyin yapılması emredilirse, o şey olmaksızın bunun ger&ccedil;ekleşmeyeceği demektir. Ve bu ise nefsi farz değil, şart olmadır. Mesela, bir veya iki kere yıkamaya emretmek aksi durumda tathirin ger&ccedil;ekleşemdiğini bildirmektedir. Yıkamanın kendi kendiliğinden farz oluşunu ve aksi durumda tathire zarar dokundurmadığını beyan etmiyor.</p>\n\n<p>\n	Elbette bu tartışma bahsedilen konunun vazifenin h&uuml;km&uuml;yle ilişkisi olmadığı durumda tamam olur; gus&uuml;l almaya emredilmek gibi. Ancak Hayvanları boğazlama gibi durumlarda vazifenin h&uuml;km&uuml;yle de bir ilişkisi vardır; &ccedil;&uuml;nk&uuml; hayvanı boğazlamak bazı durumlarda vazife a&ccedil;ısından haram veya mekruh olabilir; hayvanı zayi olmasına sebep olacak boğazlama gibi. Dolayısıyla, boğazlama adabında hayvanın keskin bir aletle boğazlanması şart bilinmiştir.</p>\n\n<p>\n	İkincisi; bu rivayetlerde boğazlama h&uuml;km&uuml;n&uuml; değil boğazlanacak hayvanın h&uuml;km&uuml;n&uuml; a&ccedil;ıklayan bazı belirtiler vardır. Mesela:</p>\n\n<p>\n	1- Bu rivayetlerin bir &ccedil;oğunda &quot;kıbleye doğru boğazlanmayan hayvan hakkında sordum&quot; şeklinde boğazlanan hayvan hakkında sorulmaktadır. Bu gibi c&uuml;mleler soruyu soran adamın boğazlamanın değil, boğazlanan hayvanın h&uuml;km&uuml;n&uuml; sorduğa delalet etmektedir.</p>\n\n<p>\n	2- Bu soruların cevabında İmam&#39;ın (a.s) boğazlanan hayvanın yiyilmesine emretmesi kıbleye &ccedil;evirmenin farz oluşu h&uuml;km&uuml;n&uuml; değil, boğazlanan hayvanın helal olduğu h&uuml;km&uuml;n&uuml; a&ccedil;ıklamaktadır. Merhum Neraki&#39;nin, c&uuml;mledeki işaretin boğazlanan hayvana değil boğazlamanın kendisine ait olduğunu s&ouml;ylemesi s&ouml;z&uuml;n zahirine aykırıdır. &Ccedil;&uuml;nk&uuml; bu durumda İmam&#39;ın (a.s) buyruğunun baş tarafıyla sonunun birbiriyel ilişkisi olmamasını gerektiriyor. Ş&ouml;yle ki: Yemeye emretmekten maksat boğazlanan hayvanın helal ve &quot;sakıncası yoktur...&quot; s&ouml;z&uuml;n&uuml;n ise kıbleye &ccedil;evirmemenin sakıncası yoktur. B&ouml;yle bir şeyi &ouml;rf kabul etmemektedir. &Ccedil;&uuml;nk&uuml; &ouml;fr, İmam&#39;ın buyruğundaki &quot;ye&quot; ve &quot;sakıncası yoktur&quot; c&uuml;mlelerinin birbirinden ayrı iki şeyi değil, bir tek şeyi anlattığını ve ikinci c&uuml;mlenin birinci c&uuml;mlenin sebebini a&ccedil;ıkladığını anlamaktadır. Ali b. Cafer&#39;in sahih rivayetinde sakıncası olmadığını s&ouml;yledikten sonra yemeye emredilmek bu iki c&uuml;mle arasındaki ilişkiye apa&ccedil;ık bir delildir.</p>\n\n<p>\n	Veya Mumammed b. M&uuml;slim&#39;in sahih rivayetinde a&ccedil;ık&ccedil;a yemeden nehyedilmiştir ki, bu da vazife a&ccedil;ısında helal olmayışa değil, vazi haramı g&ouml;stermektedir.</p>\n\n<p>\n	3- İmam&#39;ın (a.s) buyruğundaki &quot;Kasıtlı olmazsa&quot; tabiri boğazlamanın h&uuml;km&uuml;n&uuml; a&ccedil;ıklamayıp boğazlanan hayvanın h&uuml;km&uuml;n&uuml; a&ccedil;ıklamaktadır. &Ccedil;&uuml;nk&uuml; bu rivayet kıbleye doğru boğazlamamayı ve yapılan işin vazife a&ccedil;ısından h&uuml;km&uuml; a&ccedil;ıklamak isteseydi nihayet kasıtlı olmadığı durumda mazur olurdu; dolayısıyla &quot;kasıtlı olmazsa sakıncası yoktur&quot; tabiri m&uuml;nasip değildir.</p>\n\n<p>\n	Başka bir deyişle, &quot;kasıtlı olmazsa&quot; c&uuml;mlesi yapılan bir işin h&uuml;km&uuml;n&uuml;n a&ccedil;ıklaması değil, işi izleyen vazi sonu&ccedil;larıyla m&uuml;nasiptir.</p>\n\n<p>\n	Elbette b&uuml;t&uuml;n bu noktalar boğazlanan hayvanı yemekten nehyedilme hayvanı boğazlayan kimseyi cezalandırmak i&ccedil;in olmadığı durumda kabul edilebilir. Aksi durumda merhum Neraki&#39;nin ihtimali iyi bir ihtimal olur.</p>\n\n<p>\n	Meşhura Y&ouml;nelik Bir Konuşma</p>\n\n<p>\n	Bu rivayetlerden meşhurun, &quot;kasıtlı&quot; oluşu yanlışlık ve bilin&ccedil;siz, hatta kusurlu olsa bile h&uuml;kme karşı bilin&ccedil;sizlik olarak kabul edişi hem zahirle &ccedil;elişmektedir, hem de diğer fıkıh bablarında izlenilen gidişata aykırıdır; &ccedil;&uuml;nk&uuml; &quot;kasıtlı&quot; olmanın anlamı kararlı olmaktır.</p>\n\n<p>\n	Kasıtlı olma &uuml;nvanının ger&ccedil;ekleşmesinde h&uuml;km&uuml; bilme veya bilmemenin dehaleti yoktur; işte bu y&uuml;zden yemeye kararlı ister haram olduğunu bilsin, ister bilmesin, kasıtlı olarak iftar etmiş sayılır. Hayvanı kıbelye doğru boğazlamayan kimse de ister kıbleye &ccedil;evirmenin şart olduğunu bilsin, ister bilmesin kasıtlıdır. Evet; mevzuyu ve işin &uuml;nvanını bilmeyen kimse kasıtlı değildir. &Ccedil;&uuml;nk&uuml; bu durumda karar ger&ccedil;ekleşmemiştir. Zira bir işe karar almak o işe bilin&ccedil;li olma veya en azından ihtimal vermeye bağlıdır.</p>\n\n<p>\n	Yine &quot;kasıtlı olma&quot; &uuml;nvanı s&uuml;nnete uymama ve g&uuml;nah sayılsaydı bu durumda bilin&ccedil;li olma &quot;kasıtlı olma&quot; &uuml;nvanında dehalet ederdi; &ccedil;&uuml;nk&uuml; s&uuml;nnete muhalefet etme ve kasıtlı olarak g&uuml;nah işleme &uuml;nvanı doğru olmaz ve ger&ccedil;ekte mevzuyu bilmemek &uuml;nvanına girerdi. Ancak bu rivayetlerde &quot;kasıtlı olma&quot; boğazlamanın kendisine nispet verilmiştir.</p>\n\n<p>\n	Sadece Deaim-ul İslam kitabındaki rivayetlerde s&uuml;nnete muhalefet etme &uuml;nvanı gelmiştir.</p>\n\n<p>\n	Buna binaen, &quot;kasıtlı olma&quot;yı (sırf bir işi yapmaya karar alma) iyi tefsir edebilmek i&ccedil;in fenni kurallara g&ouml;re kıbleye doğru boğazlanmamayı mutlaka sakıncalı bilen birinci gruptaki rivayetleri &quot;kasıtlı&quot; olduğu durumda sakıncalı bilen ikinci gruptaki rivayetlerde sınırlandırmalıyız. Bu durumda ş&ouml;yle bir sonu&ccedil; alırız: kıbleye doğru boğazlamamaya karar vermek ister şartı (kıbleye &ccedil;evirme) bilmesin, ister bilsin boğazlamak i&ccedil;in sakıncalıdır. Bu ise şii olmayan m&uuml;sl&uuml;manın boğazladığı hayvanı &quot;kasıtlı&quot; olma &uuml;nvanı onun hakkında doğru olmasına rağmen helal bilen kesin fıkhi meseleye muhaliftir; &ccedil;&uuml;nk&uuml; h&uuml;km&uuml; bilmemek kasıtlı olmanın &uuml;nvanının doğruluğunda dehaleti yoktur. Ancak h&uuml;km&uuml; bilmeyiş durumunu siret ve fıkhi tesalimle başka bir delille mutlak nehiyden &ccedil;ıkarırsak bu durumda dehalet edebilir.</p>\n\n<p>\n	Muhammed b. M&uuml;slim&#39;in, &quot;Kıbleye &ccedil;evirmenin şart olduğunu bilmezse...&quot; şeklindeki sahih rivayetiyle ilişkin olarak, bilmemekten maksat mevzuyu değil h&uuml;km&uuml; bilmemektir. &Ccedil;&uuml;nk&uuml; &quot;kıbleyi bilmezse&quot; dememiştir; ancak meşhur i&ccedil;in bu itiraz yerinde bir itiraz değildir. &Ccedil;&uuml;nk&uuml; ge&ccedil;miş zaman olarak gelen bu c&uuml;mle genel bir h&uuml;k&uuml;m hakkında cahil ve bilgisiz olmak değil, gaflet ve unutkanlıkla m&uuml;savik olan cehaletin ortaya &ccedil;ıkması ve sonradan gelmesidir. Ama meşhurun &quot;ye&quot; şeklindeki rivayetin baş tarafını kasıtlı olmama durumuna ve &quot;yeme&quot; şeklinde olan rivayetin aşağı tarafını kasıtlı olma durumuna hamletmelerini kabul etmiyoruz. &Ccedil;&uuml;nk&uuml; rivayetin zahiri, rivayetin baş kısmıyla son kısmındaki soru farzı iki şey değil bir şey olduğunu a&ccedil;ıklamaktadır. Buna binaen, rivayetin aşağı kısmının yemekten haber vermediğini, aksine nehyettiğini kabul edecek olursak bu durumda nehiyden maksadın mekruh olduğunu s&ouml;ylemek zorundayız. &Ccedil;&uuml;nk&uuml; rivayetin baş tarafı yemenin helal olduğuna tasrih etmektedir ve nehiy ise zahiren yemenin haram olduğunu bildirmektedir. rivayetin serahetini zahirinden anlaşılan şeyden &ouml;ne ge&ccedil;irmenin sonucu nehyi kerahete hamletmektir. Ancak nehiy tarhisten sonra olursa b&ouml;yle bir haml uzak bir ihtimaldir; neticede rivayet mucmel olacaktır.</p>\n\n<p>\n	Fakat kıbleye &ccedil;evirmeye emreden birinci ve ikinci gruptaki rivayetleri ya h&uuml;km&uuml;n bilindiği duruma ait bilmeliyiz ya m&uuml;stehabba ya da boğazlamanın vazife a&ccedil;ısından h&uuml;km&uuml;ne hamletmek zorundayız. Birinci ihtimalin uzak bir iihtimal olduğunu s&ouml;ylemezsek en azından her &uuml;&ccedil; ihtimal &ouml;rf a&ccedil;ısından birdir ve hi&ccedil; biri diğerine tercih verilemez; bunun da sonucu icmal ve ibhamdır.</p>\n\n<p>\n	Rivayetlerin Tevcihihde Diğer Kaynaklar</p>\n\n<p>\n	Kasıtlı olarak kıbleye doğru boğazlamamak &uuml;nvanının kıble dışında bir y&ouml;ne boğazlamaya girişmeyle eşit olduğu s&ouml;ylenebilir. Ş&ouml;yle ki: Kasıtlı olarak kıble dışında bir y&ouml;ne boğazlama ger&ccedil;ekte boğazlamada kıbleden uzaklaşmaya karar vermektir. Bir m&uuml;mini &ouml;ld&uuml;ren kimsenin ebedi olarak cehennemde kalacağı gibi. &quot;kasıtlı olarak bir m&uuml;mini &ouml;ld&uuml;ren kimse...&quot; ayetindeki kimseden maksat m&uuml;mini imanı y&uuml;z&uuml;nden &ouml;ld&uuml;ren kimsedir. Burada da kasıtlı olarak kıbleyi terketmek kıblenin haysiyetinin saygısızlığa uğradığı bir yerdir.</p>\n\n<p>\n	Başka bir deyişle, kasıtlı olmak &uuml;nvanı bazen mukayyidin kendisine aittir ve bazen de mukayyid olması a&ccedil;ısından mukayyidin kendisine; yani mukayyid olma haysiyetine. Elbette onun teşhisi belirti ve m&uuml;nasibetlere bağlıdır. Bizim bahsimizde ikinci &ccedil;eşit nazara gelmektedir. Buna binaen, maksat kasıtlı olmayı kıbleye doğru olmayan boğazlamanın kendisine nispet vermek değildir; maksat kasıtlı olarak y&uuml;z&uuml;n&uuml; kıbleden &ccedil;eviren ve hayvanı kıbleye doğru değil, kıbe dışında bir y&ouml;ne doğru boğazlamak isteyen kimsedir. Ve b&ouml;yle bir şeyi de kafir ve m&uuml;nafıklardan başka hi&ccedil; bir kimse yapmaz.</p>\n\n<p>\n	Sonu&ccedil;ta, rivayetlerde (kıbleye doğru olmayı şart bilmeyen) şii olmayan bir m&uuml;sl&uuml;man tarafından boğazlanan hayvanların kasıtlı olma &uuml;nvanından &ccedil;ıkması hayvanı kıbleye &ccedil;evirmenin şart olduğunu bilmedikleri i&ccedil;in değildir. Dolayısıyla, kasıtlı olma &uuml;nvanında h&uuml;km&uuml; bilmemenin dehaleti yoktur s&ouml;ylenemez. Aksine, onların kıbleden y&uuml;z &ccedil;evirmek ve kıblenin haysiyetine saygısızlık etmek istemedikleri i&ccedil;indir; &ccedil;&uuml;nk&uuml; m&uuml;sl&uuml;man olan bir kimse bu işi yapmaz. M&uuml;sl&uuml;man bir kimse hayvanı kıble dışında bir y&ouml;ne boğazlarsa maksadı kıbleden uzaklaşmak değildir.</p>\n\n<p>\n	Kasıtlı olmanın bu şekilde tefsir edilmesine g&ouml;re bu rivayetler boğazlamada kıblenin şart olduğunu bildirmemektedirler. Aksine, insanın kasıtlı olarak kıbleden y&uuml;z &ccedil;evirmemesi gerektiğine, b&ouml;yle bir işi kesinlikle insanın iman etmemesinin ve m&uuml;sl&uuml;man olmadığının nişanesi olduğuna delalet etmektedir.</p>\n\n<p>\n	Ger&ccedil;ekte, bu rivayetler hayvanı boğazlayan kimsenin m&uuml;sl&uuml;man ve iman etmiş olması dışında bir şartı beyan etmemektedirler.</p>\n\n<p>\n	Bu s&ouml;z&uuml;m&uuml;z&uuml; teyid i&ccedil;in Muhammed b. M&uuml;slim&#39;in sahih rivayetinin baş kısmını şahid olarak g&ouml;sterebiliriz. Bu rivayette İmam (a.s) yemekten nehyettikten sonra buyuruyor ki: &quot;Allah&#39;ın ismi anılmayarak boğazlanan hayvanın etinden yeme&quot;</p>\n\n<p>\n	Hakkında sorulmadığı halde bu genel kuralın bu nehyin sır ve sebebini a&ccedil;ıklamak i&ccedil;in olabileceği s&ouml;ylenmiştir. Yani kasıtlı olarak (kasıtlı olmanın anlamını daha &ouml;nce s&ouml;ylemiştik) hayvanı kıbleye &ccedil;evirmeyen bir kimsenin inan&ccedil; ve m&uuml;sl&uuml;man olduklarında ş&uuml;phe edildiği i&ccedil;in Allah&#39;ın adını anmalarında ve Allah&#39;ın adıyla boğazlamalarında da ş&uuml;phe edilmektedir.</p>\n\n<p>\n	Yukarda s&ouml;ylediğimiz şeylere dayanarak şu noktaya da delil getirebiliriz veya en azından yakınlaşabiliriz: Bu şart Kur&#39;an ve s&uuml;nnetin umumlarından hi&ccedil; birinde, hatta erkek &ccedil;ocuğunun boğazlaması veya hayvanın omiriliği kesmek ve v&uuml;cudu soğumadan boyunu kırmak gibi boğazlamanın adab ve ayrıntılarını a&ccedil;ıklayan ayet ve hadislerde bile gelmemiştir. Kıbleye &ccedil;evirmek şart olsaydı buna değinilmesi gerekirdi. Bu umumların mukayyed edilebilecek de olsalar, ancak b&uuml;t&uuml;n bunlarda, &ouml;zellikle m&uuml;stahap adabları ve boğazlanan hayvanın haram olmasına sebep olmayan şeyleri a&ccedil;ıklayan kısmında bu şartın gelmeyişi kıbleye &ccedil;evirmenin şart olmadığına dair g&uuml;&ccedil;l&uuml; bir delildir.</p>\n\n<p>\n	Bu gibi yerlerde mukayyed etmek i&ccedil;in, kıbleye &ccedil;evirmeyi emreden rivayetleri m&uuml;stehap oluşa ve kıbleye &ccedil;evirmenin s&uuml;nnet ve İslami adabdab oluşuna hamletmekten daha fazla &ccedil;abaya gerek vardır. Deaim-il İslam&#39;daki rivayetlerde buna a&ccedil;ık&ccedil;a değinilmiştir. İmam B&acirc;kır&#39;dan (a.s) ve babası Ali b. H&uuml;seyin&#39;den (a.s) nakledilen rivayette ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&quot;Bu iki imam, hayvanı kıbleye doğru boğazlamayan kimse hakkında ş&ouml;yle buyurmuşlardır: Hata eder, unutur veya bilmezse &uuml;zerine bir şey gelmez ve o hayvanın etinden yiyebilir ve eğer kasıtlı olursa k&ouml;t&uuml; bir iş işlemiştir ve kasıtlı olarak s&uuml;nnete aykırı davranarak boğazladığı hayvanın etinden yemek doğru değildir.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn10\">[10]</a></p>\n\n<p>\n	Bu rivayetin zahirinden kıbleye &ccedil;evirmenin farz olmadığı anlaşılmaktadır; &ccedil;&uuml;nk&uuml; ondan s&uuml;nnet diye tabir etmiştir ve s&uuml;nnet ise m&uuml;stehaba denmektedir. Ve yine bu rivayet kasıtlı olmayı sadece boğazlamak olan amele değil de s&uuml;nnetten y&uuml;z &ccedil;evirmeye nispet vermiştir.</p>\n\n<p>\n	Ayrıca, ilim ve bilince bağlı olan ve kusurlu olarak olsa bile bilmemezlik durumunda şart olmayan b&ouml;yle bir şart sadece şart olduğunu bilen şiiler i&ccedil;in gerekli olması akla sığmıyor. B&ouml;yle bir şey vazi h&uuml;k&uuml;mlere oranla vazife h&uuml;k&uuml;mleri ve boğazlama adabıyla uyuşmaktadır. Helal olmak ve tezkiye gibi. Bu uzlaşmanın kendisi rivayetlerin anlamını (kıblenin gerekliliği) boğazlama esnasında nefsi farz ve o hayvanın etinden yemekten nehyedilmeyi o amele karşı bir cezalandırma bilmemiz i&ccedil;in bir delildir. Hayvanın haram ve murdar olmuş değildir; veya dediğimiz gibi: M&uuml;stakil bir şart değil, boğazlayanın m&uuml;sl&uuml;man olduğu ve boğazlama esnasında Allah&#39;ın adını anmayı keşfetmektedir.</p>\n\n<p>\n	Kıbleye &Ccedil;evirme Şartını Yerine Getirme &Uuml;slubu</p>\n\n<p>\n	Kıbleye &ccedil;evirmeyi şart bilmemiz farzı &uuml;zerine şimdi bu şartın nasıl yapılması gerektiği &uuml;zerinde konuşalım. Acaba sadece hayvanı boğazlayan kimse mi y&uuml;z&uuml;n&uuml; kıbleye &ccedil;evirmelidir, hayvanı mı kıbleye &ccedil;evirmelidir veya her ikisi mi kıbleye doğru olmalıdırlar. Meşhur kavle g&ouml;re hayvanı kıbleye &ccedil;evirmek yeterlidir. Meşhur iddialarına ş&ouml;yle delil getirmişlerdir:</p>\n\n<p>\n	&quot;Boğazlayacağın hayvanı kıbleye &ccedil;evir&quot; arap&ccedil;asında ge&ccedil;en &quot;ba&quot; harfi fiili muteaddi etmek i&ccedil;indir. O halde bu c&uuml;mlenin zahirinden anlaşılan hayvanı kıbleye &ccedil;evirmektir.</p>\n\n<p>\n	Deaim-ul İslam adlı kitapta İmam Sadık&#39;tan (a.s) ş&ouml;yle nakledilmektedir: &quot;Hayvanı boğazlamak istediğinde ona eziyet etme. bı&ccedil;ağı bile ve kıbleye &ccedil;evir.&quot;<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn11\">[11]</a></p>\n\n<p>\n	Bu hadis m&uuml;rsel olması dışında daha &ouml;nce s&ouml;ylediğimiz şeylerde &ccedil;elişmemektedir; &ccedil;&uuml;nk&uuml; hayvanı kıbleye &ccedil;evirme ihtimali &quot;kıbleye &ccedil;evir&quot; c&uuml;mlesinde de vardır.<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftn12\">[12]</a></p>\n\n<p>\n	Ancak &quot;ba&quot; harfinin fiili muteaddi etmesi failin fiille ilişkisini kesmek demek değildir; aksine, muteaddi olmak faille birlikte olmayı da kapsamına almaktadır. &Ouml;rneğin &quot;zehebtu bi Zeydin&quot; c&uuml;mlesinin anlamı şudur: &quot;Kendimle birlikte Zeyd&#39;i de g&ouml;t&uuml;rd&uuml;m.&quot; Dolayısıyla boğazlayacağın hayvanı kıbleye &ccedil;evir&quot; c&uuml;mlesinin arap&ccedil;asında &quot;ba&quot; harfi vardır ve fiil &quot;ba&quot; harfiyle muteaddi olmuştur. Bu durumda c&uuml;mlenin anlamı ş&ouml;yle olur: &quot;Kendin kıbleye d&ouml;n ve boğazlayacağın hayvanı da kıbleye &ccedil;evir.&quot;</p>\n\n<p>\n	Bu c&uuml;mleye dayanarak sadece hayvanı kıbleye &ccedil;evirmekle yetinemeyiz. Ancak bu c&uuml;mleden, &quot;kıbleye doğru &ccedil;evirilmeyen&quot; veya &quot;kıbleye doğru boğazlanmayan&quot;gibi diğer rivayetlerden anlaşılan sadece hayvanı kıbleye &ccedil;evirmekten el &ccedil;ekebiliriz.</p>\n\n<p>\n	Hayvanın Boynunu Kıbleye &Ccedil;evirmenin Yeterli Olması</p>\n\n<p>\n	Bu &uuml;nvanların zahirinden anlaşıldığı &uuml;zere hayvanın boynunun kıbleye doğru olması yeterlidir; &ccedil;&uuml;nk&uuml; bu işe kıbleye doğru boğazlama s&ouml;yleyebiliriz ve hayvanın b&uuml;t&uuml;n &ouml;n kısmını kıbleye &ccedil;evirmek gerekli değildir; haliyle hayvanı sağ veya sol tarafa yatırmak gerekli değildir, kıbleye doğru boğazlamanın mutlak oluşu bu gibi şeyleri reddetmektedir. &quot;Boğazlayacağın hayvanı kıbleye &ccedil;evir&quot; c&uuml;mlesinin zahirinden hayvanın b&uuml;t&uuml;n bedeninin kıbleye &ccedil;evirilmesi gerektiği anlaşıldığı s&ouml;ylenirse deriz ki:</p>\n\n<p>\n	Bu c&uuml;mlenin zahirinden anlaşılan hayvanın boğazlanacağı a&ccedil;ıdan kıbleye &ccedil;evirilmesidir. Boğazlama esnasında hayvanın y&uuml;z&uuml; kıbleye doğru olamaz; o halde kıbleye doğru olmak boğazlama yeri a&ccedil;ısındandır ve boğazlama yeri de hayvanın boğazıdır.</p>\n\n<p>\n	Hayvanın bedeninin &ouml;n kısmının kıbleye doğru olmasını gerekli bilsek bile ş&uuml;phesiz hayvanı yatırmanın şart olduğunu s&ouml;yleyemeyiz. Buna g&ouml;re hayvan ayakta olarak kıbleye doğru boğazlansa kıble şartına riayet edilmiş olur ve bu a&ccedil;ıdan sakıncası yoktur. Gelişmiş makinelerle tavuğu ayağından asarak kesmeleri gibi. Esasen hayvanı gelişmiş ara&ccedil;larla boğazlamda kıbleyi şart bilmeyen diğer mezheplerden olan m&uuml;sl&uuml;man bir kişiyi boğazlamak i&ccedil;in g&ouml;revlendiremekle kıbleye doğru olmak sorunundan kurtulabiliriz. Sonu&ccedil;ta hayvan helal olacaktı; &ccedil;&uuml;nk&uuml; daha &ouml;nce de dediğimiz gibi m&uuml;sl&uuml;manın boğazladığı hayvan kıbleye doğru boğazlanmamış bile olsa bizim i&ccedil;in helaldir.</p>\n\n<p>\n	Muhammed b. M&uuml;slim&#39;in sahih rivayetinden bunu elde ettik, meşhur da bunu kasıtlı olmama rivayetlerinden elde etmiştir.</p>\n\n<p>\n	Buna binaen, hayvanı gelişmiş ara&ccedil;larla boğazlamanın bu a&ccedil;ıcan da sakıncası yoktur.</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref1\">[1]</a>- Vesail-uş Şia, c.16, s.218, 8. bab. hadis:1. Baskı: Beyrut</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref2\">[2]</a>- Vesail-uş Şia, c.16, s.289, 37.bab, hadis:37. Baskı: Beyrut</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref3\">[3]</a>- Vesail-uş Şia, c.16, s.324, bab: 4, hadis:1</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref4\">[4]</a>- Aynı kaynak, Hadis: 2.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref5\">[5]</a>- Aynı kaynak, c.10, s.136 ve 137, bab: 36-37, hadis:1.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref6\">[6]</a>- Aynı kaynak, s.325, bab: 14, hadis: 4.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref7\">[7]</a>- Aynı kaynak, hadis:3 ve 5.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref8\">[8]</a>- Aynı kaynak, hadis:2.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref9\">[9]</a>- Aynı kaynak, Hadis:3 ve 5.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref10\">[10]</a>- M&uuml;stedrek-ul Vesail, c.16, s.128, bab:12, hadis: 19398.</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref11\">[11]</a>- M&uuml;stedrek-ul Vesail, c.16, 132, bab: 2, hadis: 19370;</p>\n\n<p>\n	<a href=\"http://www.caferilik.com/makaleler/muhtelif-hayvan.html#_ftnref12\">[12]</a>- Cevahir-ul Kelam, c.36, s.112.</p>\n\n<p>\n	&nbsp;</p>','Gelişmiş Araçlarla Hayvan Kesmenin Hükmü','','publish','closed','open','','gelismis-araclarla-hayvan-kesmenin-hukmu','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3031',0,'post','',0),(3032,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p align=\"center\" dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	Kara hayvanları iki kısma ayrılır. Evcil kara hayvanları ve evcil olmayan kara hayvanları.</p>\n\n<p dir=\"LTR\">\n	Evcil hayvanlardan, koyun, ke&ccedil;i, sığır ve deve &ccedil;eşitlerinin tamamı helaldir. At, katır ve eşek t&uuml;r&uuml; hayvanların da tamamı şiddetli mekruhtur. K&ouml;pek ve kedi cinslerinin tamamı ise haramdır.</p>\n\n<p dir=\"LTR\">\n	Evcil olmayan hayvanlardan ise, yırtıcı olanlarının keskin dişi ve pen&ccedil;esi olanlarının, ister aslan ve kurt gibi g&uuml;&ccedil;l&uuml; olsun, ister de tilki gibi zayıf olsun, tamımı haramdır. Keza evcil hayvan sınıfına girmeyen tavşan da yırtıcı hayvanlar sınıfına girmemesine rağmen yine de ehlibeyt fıkhında haramdır. Keza, fil, ayı ve maymun da haramdır. &Ccedil;&ouml;l sığırı, &ccedil;&ouml;l koyun ve ge&ccedil;isi, geyik ve &ccedil;&ouml;l eşeği gibi yırtıcı olmayanları ise helaldir.</p>\n\n<p dir=\"LTR\">\n	Kuşlardan ise şahin gibi pen&ccedil;esi olan yırtıcı kuşların tamamı haramdır. Keza karga &ccedil;eşitleri de haramdır. H&uuml;dh&uuml;d (&ccedil;avuş kuşu) ile kırlangıcın etini yemek ise mekruhtur. U&ccedil;tuğu zaman kanat &ccedil;ırpması, &ccedil;ırpmamasından fazla olan, kursağı veya taşlığı olan ve ayağının arkasında tırnağı olan kuşlar ise hel&acirc;ldir.</p>\n\n<p dir=\"LTR\">\n	Deniz hayvanlarından ise, &uuml;zerinde pul bulunan balık &ccedil;eşitleri dışında kalan b&uuml;t&uuml;n hayvan &ccedil;eşitleri, haramdır.&nbsp;</p>\n\n<p dir=\"LTR\">\n	Bu arada eti yenen hayvandan olsa dahi, canlı bir koyundan koparılan kuyruk veya et par&ccedil;ası gibi, canlı bir hayvandan koparılan ruhu olan bir par&ccedil;a da hem necis hem de haramdır.</p>\n\n<p dir=\"LTR\">\n	Eti yenen hayvanlardan aşağıda sayılan on beş par&ccedil;asını yemek de haramdır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong> Kan.</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong> Dışkı.</p>\n\n<p dir=\"LTR\">\n	<strong>3-</strong> Erkeklik organı.</p>\n\n<p dir=\"LTR\">\n	<strong>4-</strong> Dişilik organı.</p>\n\n<p dir=\"LTR\">\n	<strong>5-</strong> Yavruluk.</p>\n\n<p dir=\"LTR\">\n	<strong>6-</strong> Ur (t&uuml;m&ouml;r) denilen v&uuml;cuttaki şişkinlikler.</p>\n\n<p dir=\"LTR\">\n	<strong>7-</strong> Erkeklik yumurtaları.</p>\n\n<p dir=\"LTR\">\n	<strong>8-</strong> Beyinde bulunan nohut şeklindeki hipotez bezi.</p>\n\n<p dir=\"LTR\">\n	<strong>9-</strong> Omurilik.</p>\n\n<p dir=\"LTR\">\n	<strong>10-</strong> Bel kemiğinin iki tarafında bulunan sarı renkli iki sinir.</p>\n\n<p dir=\"LTR\">\n	<strong>11-</strong> Safra kesesi.</p>\n\n<p dir=\"LTR\">\n	<strong>12-</strong> Dalak.</p>\n\n<p dir=\"LTR\">\n	<strong>13-</strong> Mesane.</p>\n\n<p dir=\"LTR\">\n	<strong>14-</strong> G&ouml;z bebeği.</p>\n\n<p dir=\"LTR\">\n	<strong>15-</strong> Hayvanların tırnakları arasında olup zat&uuml;&rsquo;l-eşaci&rsquo; denilen (parmak diplerinin bulunduğu yer)</p>\n\n<p dir=\"LTR\">\n	Keza helal hayvanların dışkısı, sidiği, s&uuml;m&uuml;ğ&uuml; ve insan tabiatının tiksindiği başka her t&uuml;rl&uuml; par&ccedil;ası da haramdır.</p>\n\n<p dir=\"LTR\">\n	İnsanın cinsel temasta bulunduğu sığır, koyun ve deve gibi eti yenen hayvanların dışkısı ve idrarı necistir, insanın beden veya elbisesine temas ederse, onu yıkamalıdır. B&ouml;yle bir hayvanın eti ve s&uuml;t&uuml; de haram olur. B&ouml;yle bir hayvanın geciktirilmeden &ouml;ld&uuml;r&uuml;l&uuml;p, yakılması icap eder. O hayvan başka birinin malı ise, onunla cinsel temasta bulunan kimse, onun bedelini sahibine &ouml;demelidir.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>','Hayvanlardan Helal ve Haram Olanlar','','publish','closed','open','','hayvanlardan-helal-ve-haram-olanlar','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3032',0,'post','',0),(3033,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p align=\"center\">\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	<em><u>H&uuml;seyin ŞEREFİ</u></em></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsan, d&uuml;ş&uuml;nme ve se&ccedil;me g&uuml;c&uuml;ne sahiptir. Sağlıklı bir toplum, bir fikri ve iradeyi empoze etmeksizin, baskı yapmaksızın insanlar i&ccedil;in &ouml;zg&uuml;r bir şekilde d&uuml;ş&uuml;nme imkanı hazırlayan toplumdur.</p>\n\n<p>\n	Her insan se&ccedil;me hakkına sahiptir; tabii ki, bilin&ccedil;li bir se&ccedil;me.</p>\n\n<p>\n	Dini konularda ve İslam&icirc; k&uuml;lt&uuml;rde, birinci ilke her m&uuml;sl&uuml;manın dini &ouml;ğrenmesi ve serbest olarak d&uuml;ş&uuml;nmesi ve bilin&ccedil;li olarak se&ccedil;mesidir. Herkes dini kaynaklarda araştırma yaparak kendi anlayışını ortaya koymakta serbesttir</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de ve masumların buyruklarında yer alan ilim &ouml;ğrenmenin değeriyle ilgili s&ouml;zler İslam&#39;ın bilin&ccedil;li olmaya verdiği &ouml;nemi yansıtıyor.</p>\n\n<p>\n	<strong><em>&quot;Hi&ccedil; bilenlerle bilmeyenler bir olur mu?&quot;</em></strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong><em>&quot;İlim talep etmek her m&uuml;sl&uuml;mana farzdır.&quot;</em></strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong><em>&quot;Dini hakkıyla anlamaya &ccedil;alışın.&quot;</em></strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Kur&#39;an-ı Kerim a&ccedil;ık&ccedil;a insanlara ilim &ccedil;er&ccedil;evesinden dışarı &ccedil;ıkmamayı, ş&uuml;pheye uymamalarını, duydukları, g&ouml;rd&uuml;kleri veya akıllarından ge&ccedil;en her şeyi d&uuml;ş&uuml;nmeden kabul etmemelerini emrediyor, aksi takdirde sorumlu olacaklarını vurguluyor:</p>\n\n<p>\n	<strong><em>&quot;Hakkında bilgin olmayan şeyin ardına d&uuml;şme; &ccedil;&uuml;nk&uuml; kulak, g&ouml;z ve kalb, bunların hepsi ondan sorumludur.&quot;</em></strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bunun benzeri onlarca diğer ayet ve rivayetler insanı cehalet zulmetinden kurtararak bilginin nuruna &ccedil;ıkarmak istiyorlar, t&acirc; ki ahbar ve ruhban&#39;ı, aba ve ecdadlarını ve... taklid etmesinler; d&uuml;ş&uuml;nce ve fikirlerden uzak kalmayarak, araştırma sonucu elde ettikleri bilgilere dayansınlar. İnsan birinci derecede kendi elde ettiği bilgisine dayanmalıdır, yani ehliyeti varsa kendisi i&ccedil;tihada ulaşmaya &ccedil;alışmalıdır.</p>\n\n<p>\n	İ&ccedil;tihad, b&uuml;t&uuml;n m&uuml;sl&uuml;man, m&uuml;min ve tevhid ehlinin zirvesine &ccedil;ıkması gereken y&uuml;ksek bir makamdır. Ancak eğer bu zirveye &ccedil;ıkamazlarsa, buna ulaşmaya g&uuml;&ccedil;leri yetmezse, bu ilm&icirc; g&uuml;ce ulaşmış olan bir kişiye uyabilirler, yani taklid edebilirler.</p>\n\n<p>\n	İslami konularda yeterli bilgisi olmayan bazı kimseler, fıkıhta olan taklidin k&ouml;r&uuml;k&ouml;r&uuml;ne bir nevi itaat olduğunu sanırlar.</p>\n\n<p>\n	Dini konularda taklitten maksat kesinlikle bilin&ccedil;siz olarak k&ouml;r&uuml;k&ouml;r&uuml;ne birine uymak değildir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir şey İslam&#39;ın ilm&icirc; ruhuyla bağdaşmamaktadır. İslami konuların esası, araştırma ve bilince bağlıdır. İslam&#39;da araştırma ve d&uuml;ş&uuml;nme amellerin en &uuml;st&uuml;n&uuml;, eğitim ve &ouml;ğretim amellerin en kutsalı sayılmaktadır.</p>\n\n<p>\n	Ayrıca kişinin i&ccedil;tihad dercesine ulaşması m&uuml;mk&uuml;n olmaz ve bir m&uuml;&ccedil;tehitten taklit etmesi s&ouml;z konus olursa yine de m&uuml;&ccedil;tehidin g&ouml;r&uuml;ş&uuml;ne k&ouml;r&uuml;k&ouml;r&uuml;ne uyulmasının gerektiğini ve araştırmanın yasak olduğunu iddia eden yok. B&uuml;t&uuml;n fakihler, mukallid taklid ettiği kimsenin fetvasında yanıldığına yakin ettiği durumda taklide dayanarak o fetvaya uyamayacağı, g&ouml;z ve kulaklarını kapayarak amel edemeyeceği konusunda ittifak etmişlerdir.</p>\n\n<p>\n	Birisi sadece fetva verecek ve diğeri de k&ouml;r&uuml;k&ouml;r&uuml;ne itaat edecek diye bir şey yok İslam&#39;da. Fıkıh tarihi boyunca hi&ccedil; bir zaman fakihlerle halkın ilişkileri sadece taklid eden ve taklid edilenin yalın ilişkisi olmamıştır. Fakihler daima ilim ve bilgi ocakları olup halk arasında yaşamışlar, halkın ş&uuml;phe ve sorularına cevap vermişlerdir.</p>\n\n<p>\n	Buna binaen Kur&#39;an ve s&uuml;nnetten şer&icirc; h&uuml;k&uuml;mleri &ccedil;ıkaramayanlar i&ccedil;in taklid şer&icirc; h&uuml;kme ulaşabilmenin diğer bir yoludur; k&ouml;r&uuml;k&ouml;r&uuml;ne&nbsp; ve bilin&ccedil;siz bir hareket değildir; bilakis bilin&ccedil;li ve &ouml;&ccedil;&uuml;ler dahilinde, g&ouml;r&uuml;ş sahiplerinin rey ve fetvalarına g&uuml;venden ibarettir. Burada ş&ouml;yle bir soruyla karşılaşıyoruz ki: Acaba taklid b&uuml;t&uuml;n din&icirc; konularda olmalımıdır? yoksa sadece Fıkhi h&uuml;k&uuml;mlerde mi, olması gerekir?</p>\n\n<p>\n	Bu sorunun cevabı şu ki; dini konularda taklid &ccedil;ok sınırlıdır. Taklid sadece fıkh&icirc; h&uuml;k&uuml;mlerde, o da sadece, furuda m&uuml;sade edilmiştir. Dinin temellerinde ve dinin zaruriyatından sayılan h&uuml;k&uuml;mlerde taklid caiz değildir. &Ouml;rneğin namazın, haccın, orucun vb. farz ve zaruri oluşuna inanmakta taklidin yeri yoktur. Bu h&uuml;k&uuml;mleri her m&uuml;sl&uuml;man bilin&ccedil;li olarak kabul etmelidir. Ancak bu h&uuml;k&uuml;mlerin ayrıntılarında o da bir takım şartlar altında liyakati ve g&uuml;venilir bir m&uuml;&ccedil;tehide m&uuml;racaat ederek onun g&ouml;r&uuml;ş&uuml;ne uyabilir.</p>\n\n<p>\n	Ulema kendilerine m&uuml;rid toplamak bir yana dursun diğerlerini hatta onların g&ouml;r&uuml;şlerini kabul etmeye bile davet etmemişlerdir.</p>\n\n<p>\n	Ulema ve taklid mercilerinin metodu m&uuml;mk&uuml;n olduğu kadar merci olma sorumluluğunu kabullenmekten ka&ccedil;ınmaktır. Ancak halk, onların ilmi g&uuml;&ccedil;lerine ve takva a&ccedil;ısından liyakatlerine dair edindikleri g&uuml;venle onların fıkhi konularda verdikleri fetvaya uyarlar.</p>\n\n<p>\n	Burada meselenin daha fazla a&ccedil;ıklığa kavuşması i&ccedil;in taklid konusunda s&ouml;zkonusu olan ş&uuml;phe ve soruları g&uuml;ndeme getirerek kısa olarak onlara cevap vermeyi gerekli g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Soru: itikat ve inan&ccedil;la ilgili konularda (usul-ı dinde) taklid caiz olmadığı gibi ahkamda da (furu-u dinde) caiz olmamalıdır.</p>\n\n<p>\n	Cevap: Her şeyden &ouml;nce şeri deliller furu-u dinde taklid etmeye m&uuml;saade edilmiştir ancak usul-u dinde taklide m&uuml;saade eden herhangi bir delil yoktur. Ayrıca usul-u dinde kolayca ilim tahsil edilebilir; &ccedil;&uuml;nk&uuml; her m&uuml;sl&uuml;man i&ccedil;in onu ikna edecek, iman ve yakin etmesine sebep olacak derecede bilin&ccedil;li olmak yeterlidir. İtikadi bahisleri bu kadar zorlaştıran ve bu konuda gereğinden fazla dakik olan kelamcılardır;&nbsp; yoksa usul-u din insanın fıtr&icirc; meseleleridir. Her insan biraz dikkatle ve &ccedil;ok az bir bilin&ccedil;le usul-u din, meselelerini tasdik eder; ancak pek &ccedil;ok geniş teferruatı olan fıkhı h&uuml;k&uuml;mlerde bunu yapmak kolay değildir. Ayrıca, fıkıhta az bilin&ccedil; de yeterli değildir. &Ccedil;&uuml;nk&uuml; şeri h&uuml;k&uuml;mlerinin her birini tek tek ve fıkhi ilkelere dayanan delil ve burhanlarla tahsil etmek zorundadır. Buna g&ouml;re, m&uuml;&ccedil;tehid olmayan bir kimsenin b&uuml;t&uuml;n h&uuml;k&uuml;mler i&ccedil;in delile dayanarak ve i&ccedil;tihad ederek ilim tahsil etmesi imkansızdır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Bu konuda merhum Muhammed Kazım Horasani ş&ouml;yle demektedir:</p>\n\n<p>\n	&quot;İtikadi (usul-u dine ait) konular, sayılmayacak kadar &ccedil;ok olan fıkhi h&uuml;k&uuml;mlere nazaran &ccedil;ok sınırlıdır. Şeri h&uuml;k&uuml;mlerin hepsinde i&ccedil;tihad etmeye ancak sayılı kişiler muvaffak olur; bu i&ccedil;tihat de ancak K&uuml;lliyatı kapsamına alabilir.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Soru: Kur&#39;an-ı Kerim&#39;de taklid nehyedilmiştir ve&nbsp; Allah Teala&#39;nın ayetlerine inanmayıp Resulullah&#39;ın (s.a.a) davetine uymayarak babalarının inan&ccedil;larına tabi olan kafirler kınanmıştır:</p>\n\n<p>\n	<strong><em>&quot;Ne zaman onlara: &ldquo;Allah&#39;ın indirdiklerine uyun&rdquo; denilse, onlar: &ldquo;Hayır, biz, atalarımızı &uuml;zerinde bulduğumuz şeye uyarız&rdquo; derler. Ya atalarının aklı bir şeye ermez ve doğru yolu da bulmamış idiyseler?&quot;</em></strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Onun peşinden ise ş&ouml;yle gelmektedir:</p>\n\n<p>\n	<strong><em>&quot;K&uuml;fre sapanların &ouml;rneği &ccedil;ağırma ve bağırmadan başkabir şeyi duymayan (duyduğu şeyin anlamını bilmeyen hayvan)a haykıranın &ouml;rneği gibidir. Onlar, sağırdırlar, dilsizdirler, k&ouml;rd&uuml;rler; bundan dolayı akıl erdiremezler.&quot;</em></strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Diğer bir ayette de ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	<strong><em>&quot;Onlara: &ldquo;Allah&#39;ın indirdiğine ve peygambere gelin&rdquo; denildiğide, &ldquo;Atalarımızı &uuml;zerinde bulduğumuz şey bize yeter&rdquo; derler. Ya ataları bir şey bilmiyor ve hidayete ermiyor idiyse?&quot;</em></strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu ayetler taklidi nehyetmektedirler. Taklid ise bazen baba ve atalara ve bazen de diğerlerinin g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelerine olur. Binaenaleyh, taklid reddedilmiştir.</p>\n\n<p>\n	Cevap: Bu t&uuml;r ayetlerde, k&ouml;r&uuml;k&ouml;r&uuml;ne, bilin&ccedil;siz ve delil olmaksızın, bazen cahilane taassuplardan kaynaklanan, temelsiz mantıklara dayanan taklit kınanmıştır, şeri h&uuml;k&uuml;mleri elde etmek i&ccedil;in bilin&ccedil;li ve delile dayanan taklit değil.</p>\n\n<p>\n	Kafirler, babalarını, bilin&ccedil;siz, cahil ve putperest olmalarına rağmen hurafi bir mantıkla ve cahilane taklidle izliyorlardı. B&ouml;yle bir taklid &quot;cahilin cahilden taklidi&quot;nin bariz bir &ouml;rneğiydi ve Kur&#39;an-ı Kerim de bunu reddetmiştir.</p>\n\n<p>\n	Kafirler bir takım hurafi &ouml;rf ve adatleri atalarına ait olduğu i&ccedil;in savunuyor ve onları korumaya &ccedil;alışıyorlardı. Bu davranış, hi&ccedil; bir insanın akıl ve mantığıyla bağdaşmayan hurafelerin bir nesilden diğer bir nesile ge&ccedil;mesine sebep oluyordu. Ama şeri h&uuml;k&uuml;mlerde bir m&uuml;&ccedil;tehidi taklid etmek cahilin uzman olan din bilginine m&uuml;racaat etmesidir. Bu ise Kur&#39;an&#39;ın bizzat emrettiği bir şeydir; &ccedil;&uuml;nk&uuml; Allah Teala ş&ouml;yle buyuruyor: <strong><em>&quot;Zikir ehlinden sorun eğer bilmiyorsanız.&quot;</em></strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">*</a></p>\n\n<p>\n	Şimdi, i&ccedil;tihad ve taklid meselesinin a&ccedil;ıklığa kavuşması i&ccedil;in dini h&uuml;k&uuml;mlerde taklidin caiz olduğunu isbatlayan delillerinden bazılarına değiniyoruz:</p>\n\n<h2>\n	akıl sahiplerinin sireti (metodu)</h2>\n\n<p>\n	Fakihlerin taklidin caiz oluşuna dair zikrettikleri &ouml;nemli delillerden biri taklidin belirli &ouml;l&ccedil;&uuml;ler altında akıl sahibi insanların siretine uygun oluşudur. Merhum Horasani bu konuda ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Taklidin dinin zaruretinden olduğu, dolayısıyla caiz olduğu iddia edilmiştir; ancak aklın zaruriyatından olduğunu s&ouml;ylersek daha iyidir. Yine bazıları bu konuda dindar kimselerin sireti olduğu iddia edilmiştir, ancak burda da akıl sahiplerinin&nbsp; sireti diye tabir edilirse daha iyidir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[10]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle gelmiştir: Taklid (bilmeyenlerin bir uzmana ve bir bilene başvurması) akıl sahibi insanların siretidir. İnsanların sireti her meslek ve sanat dalında, d&uuml;nyevi ve uhrevi her bir işte bilmeyenin bilene m&uuml;racaat etmesidir; Bu m&uuml;racaatın delili ise onun bilgili ve uzman oluşudur.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[11]</a></p>\n\n<p>\n	Merhum Hekim de taklidin caiz oluşu i&ccedil;in insanların siretini temel delillerden saymaktadır.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[12]</a></p>\n\n<p>\n	Buna g&ouml;re genel olarak, her meslek ve sanatta, hatta b&uuml;t&uuml;n hayat alanlarında mutahassıs olmayanın mutahassısa, uzman olmayanın uzmana&nbsp; m&uuml;racaat etmesi bir toplumsal olgu olarak b&uuml;t&uuml;n &uuml;mmetler, b&uuml;t&uuml;n mezhepler ve b&uuml;t&uuml;n d&ouml;nemlerde var olagelmiştir. Esasen hayat d&uuml;zeni bu metod olmaksızın d&uuml;ş&uuml;n&uuml;lemez; uzmanlığı gerektiren t&uuml;m şeylerde b&uuml;t&uuml;n fertleri uzman olan bir topluma rastlanamaz. A&ccedil;ıktır ki, bu metod eskiden beri vardır ve masum imamların zamanında da b&ouml;yleydi.</p>\n\n<p>\n	Şu noktayı da hatırlatalım ki, akıl sahibi insanların siretinin h&uuml;ccet olabilmesi i&ccedil;in &uuml;&ccedil; şeyin olması şarttır:</p>\n\n<p>\n	1- B&ouml;yle bir siretin olduğu ispatlanmalıdır.</p>\n\n<p>\n	2- Bu siretin yeni oluşmadığı bilakis, Resulullah&#39;ın (s.a.a) ve masum imamların zamanında da olup o d&ouml;nemde de yapıldığı ispatlanmalıdır.</p>\n\n<p>\n	3- Resulullah (s.a.a) ve masum imamların bu sireti reddetmedikleri ispatlanmalıdır.</p>\n\n<p>\n	Resulullah ve Masum imamların insanların t&uuml;m&uuml;ne ait olan bu metodu reddetmek bir yana dursun hatta bunu emretmiş ve teyid etmişlerdir. Resulullah&#39;ın (s.a.a) ve masum imamların ashaplarının da metodu b&ouml;yleydi, bazıları diğer bazılarının fetvasına uyuyorlardı ve masum imamlar da bu işi reddetmiyorlardı. Masum imamların zamanında da i&ccedil;tihad vardı; yani teferruatla ilgili h&uuml;k&uuml;mler temel ilkelerden &ccedil;ıkarılıyor, birbirleriyle &ccedil;elişen rivayetler mukayese ediliyor ve biri tercih ediliyordu. Nitekim İmam Ca&#39;fer SAdık ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong><em>&quot;Ahkamın kural ve usullerini biz beyan ederiz, ahkamın furu ve ayrıntılarını onlardan &ccedil;ıkarmak da sizin g&ouml;revinizdir..&quot;</em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[13]</a></p>\n\n<h2>\n	Bir başka y&ouml;ntem</h2>\n\n<p>\n	Her m&uuml;sl&uuml;man, &uuml;zerine d&uuml;şen bir takım şeri h&uuml;k&uuml;m ve g&ouml;revleri olduğunu, hi&ccedil; bir sorumluluk olmaksızın canı istediğini yapmak ve istemediğini de yapmamak gibi başı boş bırakılmadığını bilir. &Ouml;yleyse, bu sorumluluğun sınır ve boyutlarını &ouml;ğrenmelidir; vazife ve h&uuml;k&uuml;mleri &ouml;ğrenmek i&ccedil;in ise m&uuml;sl&uuml;manların ancak &uuml;&ccedil; yolu vardır. Bunlardan birine başvurmalı ve o doğrultuda hareket etmelidir.</p>\n\n<p>\n	<strong>1- İ&ccedil;tihad:</strong> Yeterli ilmi yeteneğe sahip olduktan sonra bir m&uuml;sl&uuml;man İslam&icirc; kaynaklara m&uuml;racaat ederek bizzat kendi vazifesini i&ccedil;tihat yoluyla yani başka birinin fetva ve g&ouml;r&uuml;ş&uuml;ne uymaya ihtiya&ccedil; duymadan &ouml;ğrenmeye &ccedil;alışması. İ&ccedil;tihad kapısının a&ccedil;ık olması ve onu yasaklayan herhangi bir delilin olmadığına g&ouml;re, ilmi yeteneğe sahib olan bir şahıs, bu işi yapabilir.</p>\n\n<p>\n	Ama herkesin bu işi yapamayacağı a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; i&ccedil;tihad y&uuml;ksek bir ilmi tahassustur. Ve bu işe başlamadan &ouml;nce bir takım merhaleleri geride bırakmak gerekir. Başka bir deyişle, fıkıh ilminin bu kadar geniş olması, ayet ve rivayetlerin bu kadar &ccedil;ok ve &ccedil;eşitli olması, fıkıh ve usul kurallarının, yine i&ccedil;tihad i&ccedil;in gerekli olan ilimlerin &ccedil;okluğu herkesin i&ccedil;tihad edebilmesine engel olur. Bundan dolayı, bazıları bu alanda &ccedil;alışıp, g&ouml;r&uuml;ş sahibi olmalı ve diğerleri de ondan yararlanmalıdır.</p>\n\n<p>\n	<strong>2- İhtiyat:</strong> G&ouml;revini yerine getirdiğine yakin edeceği fetva ve ihtimallere uymak.</p>\n\n<p>\n	&Ouml;rneğin: M&uuml;&ccedil;tehidlerden bir grubu bir işi haram bilir, ancak diğer bir grubu ise aynı işi caiz bilirse bu durumda o işi terketmeli. Veya bazıları bir ameli farz ve diğerleri de s&uuml;nnet bilirse onu farz kabul ederek yerine getirmelidir.</p>\n\n<p>\n	İhtiyata g&ouml;re amel etmek de herkes i&ccedil;in imkansızdır. &Ccedil;&uuml;nk&uuml; ihtiyat yerlerini, teşhis etmek de i&ccedil;tihaddan az değildir. Bu iş halka y&uuml;klendiği takdirde, &ccedil;oğunluğa zorluk &ccedil;ıkaracaktır.</p>\n\n<p>\n	<strong><em>&quot;İhtiyata g&ouml;re amel etmek iseyen kimse ihtiyat yerlerini tanımalı, ancak -ihtiyat yerlerini- &ccedil;ok az insan tanıyabilir. &Ccedil;&uuml;nk&uuml; ihtiyat yerlerini tanımak &ccedil;ok zordur, ihtiyat yerlerini tanımayan kimsenin taklit etmeksizin ona uyması ameleri batıleder.&quot;</em></strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[14]</a></p>\n\n<p>\n	<strong>3- Taklid:</strong> Yanı dini huk&uuml;mler konusunda en y&uuml;ksek ihtısas sahibi olan m&uuml;ctehide uymak. İ&ccedil;tihad ve ihtiyat konusunda s&ouml;ylediklerimiziden normal halkın taklid etmekten başka bir &ccedil;arelerinin olmadığı anlaşılıyor. Yani normal bir insan, kendi g&ouml;revini yerine getirebilmek i&ccedil;in liyakatli bir m&uuml;&ccedil;tehide m&uuml;racaat etmelidir.</p>\n\n<p>\n	B&uuml;y&uuml;k Alim Merhum Horasan&icirc; taklidin caiz oluşunu a&ccedil;ık, zati ve fıtri bir şey olduğunu ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&quot;Sıradan halkın, şer&icirc; vazifesini yerine getirmek i&ccedil;in kendi araştırması sonucu ulaştığı delile uyması imkansızdır; &ccedil;&uuml;nk&uuml; sıradan herkes Kitap ve s&uuml;nnetten delile dayanarak vazifesini teşhis edemez.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[15]</a></p>\n\n<p>\n	Yukarda s&ouml;ylediklerimizden şu sonuca varıyoruz ki, akıl sahibi insanların sireti ve akli delil a&ccedil;ık&ccedil;a taklidin caiz ve hatta farz olduğuna delalet etmektedir. Taklid doğru bir şekilde ve kendine has şartlarıyla yerine getirilecek olursa insan kesinlikle m&uuml;&ccedil;tehidin g&ouml;r&uuml;ş&uuml;ne g&uuml;ven duyar, edindiği bilin&ccedil; ve g&uuml;venle o g&ouml;r&uuml;şe uyar, bilin&ccedil;li ve delile dayanarak onu se&ccedil;er.</p>\n\n<p>\n	Taklid fıtri bir şey olduğundan her insan onun caiz ve farz oluşunu kolayca anlar. Taklidin gerekli oluşunda da bir başkasını taklid etmeye gerek yoktur.</p>\n\n<p>\n	Taklidin caiz olduğuna dair delil olarak akıl sahiplerinin sireti ve akli delilin dışında bir &ccedil;ok ayet ve rivayetler de vardır. Aşağıda bunlardan bazılarını inceleyeceğiz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kur&#39;an Ayetleri</strong></p>\n\n<p>\n	Akıl sahiplerinin sireti ve akıl, taklidin caiz olduğunu bildirdiği gibi Kur&#39;an-ı Kerim de bunu a&ccedil;ıklamaktadır. Bu ayetlerden taklidin caiz oluşu anlaşıldığı gibi Kur&#39;an-ı Kerim a&ccedil;ısından &quot;taklid&quot; teriminin mafhumu a&ccedil;ıklık kazanır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. Ayet:</strong><strong><em> &quot;M&uuml;minlerin t&uuml;m&uuml;n&uuml;n g&ouml;&ccedil; etmeleri gerekmez. &Ouml;yleyse onlardan her bir topluluktan bir grup, g&ouml;&ccedil; etsin ve dinde derin bir kavrayış edinerek (tafakkuhta bulunarak) kavimlerine geri d&ouml;nd&uuml;klerinde onları uyarıp-korkutsunlar. Umulur ki onlar da ka&ccedil;ınıp sakınırlar.&quot;</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[16]</a></p>\n\n<p>\n	Ayetten bir grubun ilim &ouml;ğrenmek i&ccedil;in g&ouml;&ccedil; etmelerinin farz olduğu anlaşılıyor. &Ccedil;ıkma farz olduğuna g&ouml;re &ccedil;ıkmanın hedefini teşkil eden tafakkuh ve korkutma da farzlar dairesine girmektedir.</p>\n\n<p>\n	Tafakkuh ve korkutma bizzat kendileri i&ccedil;in gerekli değil, bilakis ka&ccedil;ınma ve bilin&ccedil;lenme i&ccedil;in gereklidir. Bu durumda korkutmadan sonra, g&uuml;nahtan ka&ccedil;ınmak da farz olur.</p>\n\n<p>\n	Yani fakih korkutunca korkma ve ka&ccedil;ınma ger&ccedil;ekleşmelidir. Ka&ccedil;ınma sadece bir korku ve i&ccedil;te oluşan bir etki değildir; bilakis korkutma sonucu insanın hareket ve tavırlarında g&ouml;r&uuml;len bir ameldir. Dolayısıyla, fakihin korkutmasıyla ka&ccedil;ınma gerektiği zaman başka birinin s&ouml;z ve fetvasına uyma ve taklid de ortaya &ccedil;ıkıyor.</p>\n\n<p>\n	Korkutmanın en bariz &ouml;rneklerinden biri de Allah Teala&#39;nın h&uuml;k&uuml;mlerini, helal ve haramları beyan etmektir. Fakih cezalandırılmaya sebep olacak h&uuml;k&uuml;mleri halka ulaştırmak ve halkın da cezaya &ccedil;arptırılmamak i&ccedil;in onlara uyması farzdır.</p>\n\n<p>\n	Korkutmayı fakihin vazifesi ve halkın ka&ccedil;ınmasını da onun etkilerinden bilince fakihin sadece bir rivayet eden, nakleden ve bir haberi bildiren olmadığı, bilakis Allah Teala&#39;nın h&uuml;km&uuml;n&uuml;n delilini anlayan, h&uuml;k&uuml;mleri elde etmede g&ouml;r&uuml;ş sahibi olan olduğu a&ccedil;ıklığa kavuşur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2. Ayet</strong></p>\n\n<p>\n	<strong><em>&quot;...Eğer bilmiyorsanız zikir ehline sorun&quot;</em></strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[17]</a></p>\n\n<p>\n	Maksat bilgilenmeye sebep olacak sormadır. Bilmek ve ona uymak i&ccedil;in sorun. Sormanın kendisi hedef değildir, bilakis sormadan hedef ona amel etmektir. Sorulan şeye amel olmazsa sorma ve cevaplama boşuna olacaktır.</p>\n\n<p>\n	Başka bir deyişle, bu t&uuml;rden olan emirler avam halkın yanında insanın bilmediği vazifeyi beyan etmek i&ccedil;indir. Ona uymak i&ccedil;in sormak zorundadır. Amel bilin&ccedil;lenmeden sonra vuku bulur. &quot;Eğer doktor değilsen bir doktora m&uuml;racaat et&quot; dememiz gibi. Avam halk bu c&uuml;mleden, &quot;bilmek i&ccedil;in doktora m&uuml;racaat et&quot; anlamını &ccedil;ıkarmıyorlar, bilakis halk şunu anlıyor: &quot;Eğer doktor değilsen tedavi g&ouml;rmek i&ccedil;in doktora m&uuml;racaat et ve onun tavsiyelerine uy.&quot;</p>\n\n<p>\n	Bazıları, ayet-i kerimede ge&ccedil;en zikir ehlinden maksadın kitap ehli veya masum imamların olduğu g&ouml;r&uuml;ş&uuml;n&uuml; ileri s&uuml;rm&uuml;ş ve dolayısıyla bu ayetten taklidin caiz olduğunu ispatlanamayacağını s&ouml;ylemişlerdir.</p>\n\n<p>\n	Oysa ki, Ayet-i kerime mutlak olarak nazil olmuştur, dolayısıyla n&uuml;zul sebebi, yeri ve misdakı ayetin kapsamının sınırlandırılışına sebep olmaz. Bu ayet genel h&uuml;km&uuml; a&ccedil;ıklamaktadır. Bu h&uuml;k&uuml;m hem kitap ehline, hem masum imamlarla, hem de alim ve fakihlere şamil olur. Her soru i&ccedil;in ehline m&uuml;racaat edilir.</p>\n\n<p>\n	<strong>3. Ayet</strong></p>\n\n<p>\n	<strong><em>&quot;Ger&ccedil;ek, apa&ccedil;ık belgelerden indirdiklerimizi ve insanlar i&ccedil;in Kitap&#39;ta a&ccedil;ıkladığımız hidayeti gizlemekte olanlar; işte onlara, hem Allah lanet eder, hem de lanet ediciler lanet eder.&quot;</em></strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[18]</a></p>\n\n<p>\n	Gizlemek sadece n&uuml;b&uuml;vvet ve peygamberlik belirtilerini gizlemekle sınırlı değildir, insanların hidayet ve mutluluğa ulaşabilmesine sebep olan her şeyi gizlemek haramdır ve kınanmıştır.</p>\n\n<p>\n	O halde, eğer ilim ve bilgiyi gizlemek haram olup onu a&ccedil;ıklamak farz ise, bilgi a&ccedil;ıklandıktan sonra onu kabul etmek de farz olmalıdır; aksi takdirde ilmi a&ccedil;ıklamanın farz oluşu yersiz olacaktır. Gizlemenin en bariz ve en m&uuml;kemmel &ouml;rneği; şeri h&uuml;k&uuml;mleri halka ulaştırmamaktır. Yani şeri yollarla Allah Teala&#39;nın h&uuml;k&uuml;mlerini elde etmeye g&uuml;c&uuml; yeten kimse, bunu yapmazsa veya bu işi yapar da ancak halka ulaştırmazsa hakkı gizlemiş ve Allah Teala&#39;nın h&uuml;k&uuml;mlerini halka ulaştırmamış olur. Buna g&ouml;re, M&uuml;&ccedil;tehidin i&ccedil;tihad ederek g&ouml;r&uuml;ş&uuml;n&uuml; s&ouml;ylemesi ve diğerlerinin de ona uyması farzdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Rivayetler</strong></p>\n\n<p>\n	Taklidin caiz olduğuna delalet eden rivayetlerin sayısı olduk&ccedil;a &ccedil;oktur. Farklı tabirlerde olan bu rivayetler, hemen hemen tevat&uuml;r haddine ulaşmaktadır.</p>\n\n<p>\n	Bu rivayetleri incelemek i&ccedil;in bir ka&ccedil; gruba ayırıyoruz:</p>\n\n<p>\n	1- Masum imamların, (a.s) belli kişileri tayin veya şartlara haiz olan m&uuml;&ccedil;tehidlerin &ouml;zelliklerini bildiren rivayetler:</p>\n\n<p>\n	Bu rivayetlerden, liyakatli kişilerin fetvalarına amel etmek caiz ve b&ouml;yle bir durumun s&ouml;z konusu olduğu her zamanda m&uuml;sl&uuml;manların vazifelerinin bu olduğu ve buna uyabilecekleri anlaşılmaktadır.</p>\n\n<p>\n	Ahmed. b. İshak, İmam Ali Naki (a.s) dan ihtiya&ccedil; duyduğu meseleleri kime sorması ve kimin s&ouml;z&uuml;n&uuml; kabul etmesi gerektiğini sorduğunda İmam Ali Naki (a.s), şu cevabı veriyor:</p>\n\n<p>\n	<strong><em>&quot;-Osman b. Said- Amri kendisine g&uuml;ven duyduğum şahıslardandır; benim tarafımdan sana ulaştırdığı her şey bendendir. Benim dilimden sana s&ouml;ylediği her şey benim s&ouml;z&uuml;md&uuml;r. Onun s&ouml;z&uuml;n&uuml; dinle ve ona itaat et; o, benim g&uuml;vendiğim bir şahıstır.</em></strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[19]</a></p>\n\n<p>\n	Yukardaki hadiste ge&ccedil;en, &quot;kiminle muamele edeyim&quot; ve &quot;kime sorumu sorayım&quot; c&uuml;mleleri soru konusunun umumi olduğuna ve sadece hadis nakletmeye has olmadığına, m&uuml;&ccedil;tehidin fetvasını da kapsadığına delalet etmektedir.</p>\n\n<p>\n	Abdullah b. ebi Ya&#39;fur der ki, -bir g&uuml;n İmam Sadık&#39;a (a.s). &quot;Ben, her zaman huzurunuza gelerek ihtiya&ccedil; duyduğum meseleleri sizden soramıyorum, oysa ashabımdan birisi gelerek benden bir soru sorduğunda ben cevap veremiyorum -bu durumda ne yapayım-&quot; diye arzedince İmam ş&ouml;yle cevap verdi:</p>\n\n<p>\n	<strong><em>&quot;Ni&ccedil;in Muhammed b. M&uuml;slim&#39;e sormuyorsun? -ondan sor- O babamdan ilim &ouml;ğrenmiştir, babamın yanında g&uuml;venilir bir kişidir.&quot;</em></strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[20]</a></p>\n\n<p>\n	Burada Ebi Ya&#39;fur&#39;u Muhammed b. M&uuml;slim&#39;e g&ouml;ndermekten İmam&#39;ın maksadı ondan kitap ve s&uuml;nnet ışığında kendi vazifelerini &ouml;ğrenmelerini&nbsp; belirtmektedir. İmam bu hadiste insanları din uzmanına g&ouml;nderiyor, hadis nakleden bir raviye değil.</p>\n\n<p>\n	Bunların dışında hadis &ouml;ğrenmek ve fetva almak i&ccedil;in İmam&#39;ın kendilerine g&ouml;nderdiği diğer kimseler de vardır. Zekeriya b. Adem-i Kummi,<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[21]</a> Yunus b. Abdurrahman,<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[22]</a> Bureyd b. Muaviye el- İcli,<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[23]</a> Ebu Basir,<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[24]</a> Zurare,<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[25]</a> Eban b. Tağlib.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[26]</a></p>\n\n<p>\n	Yukarda aktardığımız bu hadisler senet a&ccedil;ısından sağlamdır. Bu konuda diğer bir &ccedil;ok hadis de vardır ki biz burada s&ouml;z&uuml; uzatmamak i&ccedil;in onları zikretmekten sakınıyoruz. B&uuml;t&uuml;n bu hadislerde m&uuml;sl&uuml;manların ihtiya&ccedil; duyduğu şeri meselelerin h&uuml;km&uuml;n&uuml; kaynaklardan &ccedil;ıkarabilen bir kimseye başvurmak s&ouml;z konusu edilmektedir. Bu hadislerde irca mutlak olarak verilmiştir. Halkın meselelerine cevap verecek olan kimse vereceği cevaba ister birbirleriyle &ccedil;elişen hadisleri bir araya toplayarak hepsinden ortak bir kanıya varsın, ister mutlak hadisleri, mukayyed hadislere hamlederek ve ister ş&uuml;phe durumunda umum hadislere dayanarak veya sınırlandırıp hadisin kapsamını daraltarak ve ister başka bir yolla bu sonuca varsın.</p>\n\n<p>\n	Bu t&uuml;r hadislerde Resulullah ve masum imamlar m&uuml;sl&uuml;manların belli kişilere başvurmalarını istemişlerdir. Bazı hadislerde de bunun sebebi o kişilerin fakih ve g&uuml;venilir olduğu olarak a&ccedil;ıklanmıştır. Buna g&ouml;re mezkur &ouml;l&ccedil;&uuml;lere sahip olan kimseye m&uuml;sl&uuml;manlar m&uuml;racaat edip dinin ahkamını &ouml;ğrenebilirler.</p>\n\n<p>\n	2- İlim ve ulamayla ilgili olarak nakledilen hadisler ulemaya taklit etmenin gerekliliğini a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Resulullah (s.a.a) &uuml;&ccedil; defa <strong><em>&quot;Ya Rabbi halifelerime merhamet et.&quot;</em></strong> diye buyurmaları &uuml;zerine &quot;Ya Resulullah; sizin halifeniz kimdir?&quot; diye soruldu. Resul-i Ekrem (s.a.a): <strong><em>&quot;Onlar benden sonra gelecek, hadis ve s&uuml;nnetimi rivayet edecek ve benden sonra onları halka &ouml;ğretecek olanlardır.</em></strong> <strong><em>Onlar hadis ve s&uuml;nnetimi tebliğ eder, onları &uuml;mmetime &ouml;ğretirler.</em></strong><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[27]</a><strong><em> Onlar s&uuml;nnetimi ihya eder ve Allah kullarına &ouml;ğretirler.&quot;</em></strong><a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[28]</a> buyurdular.</p>\n\n<p>\n	Bu hadisler farklı kaynaklarda &ccedil;eşitli şekillerde rivayet edilmiştir. Hadislerin farklı kimseler tarafından nakledilmesi bu hadislerin doğru olarak masum imamlardan nakledildiğine dair g&uuml;veni daha da artırmaktadır.</p>\n\n<p>\n	Peygamberlerin en &ouml;nemli g&ouml;revlerinden biri de Allah Tealanın ayetlerini ve şeri h&uuml;k&uuml;mleri a&ccedil;ıklamaktır. Yani peygamber halkın vazifelerini ve tekliflerini beyan etmelidir. Ş&uuml;phesiz bu vazife peygamberden sonra onun halifelerine, ilmi ve İslami meselelerde onun yerine oturacak olan imamlara d&uuml;şer. H&uuml;k&uuml;m ve velayet makamı Peygamber&#39;den sonra ehline ulaşması gerektiği gibi bu makam da sahipsiz bırakılamaz. Hadiste, s&uuml;nnet ve rivayetimi ihya etmek, s&uuml;nnet ve rivayetlerimi &ouml;ğretmek, onları tebliğ etmek gibi muhtelif tabirlerin kullanılması g&ouml;steriyor ki, sadece hadis nakletmek değil. İslam ahkamını anlamak i&ccedil;in araştırma yapıp neticeye ulaşmak kastedilmiştir. Fakih ve alim olmaksızın sadece hadislerin lafızlarını ezberleyerek nakleden bir kimseye Resulullah&#39;ın (s.a.a) hadis ve s&uuml;nnetini tebliğ ettiği, halka &ouml;ğrettiği ve ihya ettiği s&ouml;ylenilemez.</p>\n\n<p>\n	Rivayet nakletmeye talim ve ihya denilmez. Bunun yanında dini araştırma ve anlama İslami h&uuml;k&uuml;mleri elde edebilmek te şarttır.</p>\n\n<p>\n	Abdullah b. Salih-i Herevi İmam Rıza&#39;dan (a.s) ş&ouml;yle duyduğunu nakleder: <strong><em>&quot;Allah bizim imametimizi ihya edene merhamet etsin&quot;</em></strong> Abdullah b. Salih der ki, ben İmam&#39;dan &quot;sizin imametiniz nasıl ihya olur&quot; diye sorunca İmam buyurdular ki: <strong><em>&quot;Bizim hadislerimizi &ouml;ğrenir onları halka &ouml;ğretirler; eğer halk bizim s&ouml;zlerimizi bilseler hi&ccedil; ş&uuml;phesiz bize uyarlar...&quot;</em></strong><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[29]</a></p>\n\n<p>\n	Bu hadisten de taklidin caiz olduğu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; masum imamların buyruklarının g&uuml;zellik ve derinliklerini anlamak ve halka &ouml;ğretmek i&ccedil;in bu konuda uzman olmak şarttır.</p>\n\n<p>\n	3- Bazı hadisler fetva vermeyi emrediyor ve liyakatli kişileri buna teşvik ediyorlar: &Ouml;rneğim İmam B&acirc;kır (a.s) Eban b. Tağlib&#39;e ş&ouml;yle buyuruyor: <strong><em>&quot;Medine mescidinde oturarak halka fetva ver, &ccedil;&uuml;nk&uuml; ben senin gibilerini şiilerim arasında g&ouml;rmeği severim.&quot;</em></strong><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[30]</a></p>\n\n<p>\n	Fetva vermek diğerlerinin ona uymasıyla anlam kazanır. Aksi takdirde fetva vermeyi emretmek ve buna teşvik etmek anlamsız olur.</p>\n\n<p>\n	Hz. Ali (a.s) Mekke&#39;deki adamlarından olan Kasım b. Abbas&#39;a fetva vermesini emrediyor.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[31]</a></p>\n\n<p>\n	4- Bazı hadisler de ilmi olmaksızın fetva vermeyi nehyetmektedirler. Bu hadislerden anlaşılıyor ki, fetva ilim ve bilim &uuml;zere verilirse doğru olur ve ancak bu durumda o fetvaya amel etmek caizdir.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) buyuruyor ki: <strong><em>&quot;İlmi olmaksızın ve Allah tarafından hidayete erişmeden halka fetva verirse rahmet ve azap melekleri ona lanet ederler; o fetvayla amel edenin de g&uuml;nahı ona d&ouml;ner.</em></strong><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[32]</a></p>\n\n<p>\n	Başka bir hadiste de ş&ouml;yle buyuruyor: <strong><em>&quot;...Fetva veren herkes -verdiği fetvadan- sorumludur.</em></strong><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[33]</a> Delil ve şeri burhana dayanarak fetva verirse mazurdur; aksi takdirde sorumludur. Bunlardan anlaşıldığı gibi, fetva ancak sahih şeri delil yoluyla elde edilirse doğrudur.</p>\n\n<p>\n	Bu konuda, başka hadisler de vardır<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[34]</a>, ancak biz burada bu kadarıyla yetiniyoruz.</p>\n\n<p>\n	Fetva verme ve taklidin caiz olduğunu, fakihin fetva ve h&uuml;km&uuml;ne itaat etmenin caiz olduğunu bildiren bazı hadisler de ulamadan olan fakihlere başvurmalarını emrediyor. Hakimin de h&uuml;k&uuml;m ve fetva verebilmesi i&ccedil;in m&uuml;&ccedil;tehid olması şarttır.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurur: <strong><em>&quot;Sizlerden hadis nakledebilen, helal ve haramımızda g&ouml;r&uuml;ş verebilen, -İslam h&uuml;k&uuml;mlerini- elde edebilen, h&uuml;k&uuml;mlerimizi bileninizi size hakim kıldım, onun h&uuml;km&uuml;ne razı olun. O bizim h&uuml;km&uuml;m&uuml;zle h&uuml;kmeder ancak siz kabul etmezseniz Allah&#39;ın h&uuml;km&uuml;n&uuml; hafife almış, bizi reddetmiş olursunuz. Bizi reddetmek ise Allah&#39;ı reddetmektir; bu iş ise Allah&#39;a ortak koşma gibidir.&quot;</em></strong><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[35]</a></p>\n\n<p>\n	Hadiste ge&ccedil;en hakimden maksat hadis ve dini kaynaklardan şer-i h&uuml;k&uuml;mleri &ccedil;ıkarma g&uuml;c&uuml;ne sahip olan, fıkhi kaynaklara m&uuml;racaat ederek fetva (h&uuml;k&uuml;m) verebilen kimsedir.</p>\n\n<p>\n	İmam Sadık (a.s) yine buyuruyor ki: <strong><em>&quot;... Bizim helal ve haramımızı tanıyan bir kimseyi kendi aranızda hakim kılın, &ccedil;&uuml;nk&uuml; ben onu sizin aranızda hakim kıldım...&quot;</em></strong><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[36]</a></p>\n\n<p>\n	Buna g&ouml;re, yukardaki a&ccedil;ıklamalardan bu hadisin de fetva verme ve taklidin caiz olduğuna delalet ettiği a&ccedil;ıklık kazanmaktadır; &Ccedil;&uuml;nk&uuml; h&uuml;k&uuml;m verme de helal ve haramları hakkıyla bilen bir m&uuml;&ccedil;tehidin verdiği bir &ccedil;eşit fetvadır.</p>\n\n<p>\n	Makale de din alanında taklidin yeri konulu bu değerlendirmeden şu sonu&ccedil;ları alıyoruz:</p>\n\n<p>\n	1- Uzman ve mutahassıs bir kişinin g&ouml;r&uuml;ş&uuml;ne uymak yeni ve m&uuml;sl&uuml;manlara has bir konu değildir; ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zdeki b&uuml;t&uuml;n insanların yaşamlarının bir &ccedil;ok boyutlarında&nbsp; uygulanan bir metottur.</p>\n\n<p>\n	2- Taklid, hi&ccedil; bir zaman k&ouml;r&uuml; k&ouml;r&uuml;ne itaat etmek demek olmayıp bilakis bilin&ccedil;li, ilmi ve akli &ouml;l&ccedil;&uuml;lere dayanan bir davranıştır.</p>\n\n<p>\n	3- Bazılarının sandığının tam aksine b&uuml;t&uuml;n İslami konularda taklid s&ouml;zkonusu olmaz sadece İslami konuların bir b&ouml;l&uuml;m&uuml;nde o da c&uuml;z-i fıkhi h&uuml;k&uuml;mlerde belli bir takım şartlarla olur; sapık algılamalarla veya diğer hayat boyutlarıyla hi&ccedil; bir ilgisi yoktur.</p>\n\n<p>\n	4- İ&ccedil;tihad taklid bilimsel olduğu gibi eğiticidir de; eğer doğru bir şekilde ayet ve hadislere değinilip uygulanırsa ilmi ve fikri ilerlemeye engel olmayacağı gibi halkın şaşkınlık ve ihmalkarlıktan kurtularak mantıklı bir şekilde kendi vazifelerine amel etmelerine yardım eder.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Z&uuml;mer/9.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Usul-u K&acirc;fi, c.1, s.30.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Usul-u K&acirc;fi, c.1, s.30.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- &Yacute;sr&acirc;/36.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- ez-Zeriat-u ala usul-u&thorn; &THORN;eriat, (Seyyid Murtaza) c2, s.796.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Kifayet-ul Usul, s.474.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Bakara/170.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Bakara/171.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Maide/104.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">*</a> - Bu ayetin anlam&yacute;, bilmeyenlerin bilenlere m&uuml;racaat etmesi ve dini onlardan &ouml;&eth;renmesidir.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[10]</a>- Kifayet-ul Usul, c.472.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[11]</a>- et-Tenkih-u fi &THORN;erh-i Urvet-ul Vuska, c.1, s.183.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[12]</a>- Hakaik-uk Usul, c.2, s.610.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a>- Vesail-u&thorn; &THORN;i&acirc;, c.18, s.41.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[14]</a>-&nbsp; Tahrir-ul Vesile, -&Yacute;mam Humeyni- c.1, s.5.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[15]</a>- Kifayet-ul Usul, s.472.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a>- Tevbe/122.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a>- Nahl/43; Enbiya/ 7.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a>- Bakara/159.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[19]</a>- Usul-u K&acirc;fi, c.1, s.330.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[20]</a>- Rical-i Ke&thorn;&thorn;i, -&THORN;eyh Tusi- s.161.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[21]</a>- Vesail-u&thorn; &THORN;ia, c.18, s.106.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[22]</a>- Ayn&yacute; kaynak, s.107.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[23]</a>- Ayn&yacute; kaynak, s.104.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[24]</a>- Ayn&yacute; kaynak.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[25]</a>- Ayn&yacute; kaynak.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[26]</a>- Fehrest-i &THORN;eyh Tusi, s.17.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[27]</a>- Ayn&yacute; kaynak, s.89.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[28]</a>- Munyet-ul M&uuml;rid -&THORN;ehid-i Sani- s.101.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[29]</a>- Meani-ul Ahbar -&THORN;eyh Seduk-, s.180, Beyrut bas&yacute;m&yacute;.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[30]</a>- el- Fihrest -&THORN;eyh Tusi-, s.17.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[31]</a>- Nehc-&uuml;l Bela&eth;a, -Feyz-ul &Yacute;slam-\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[32]</a>- Furu-u K&acirc;fi, c.7, s.409.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[33]</a>- Ayn&yacute; kaynak.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[34]</a>- Vesail-u&thorn; &THORN;i&acirc;, c.18, s.10-102.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[35]</a>- Usul-u K&acirc;fi, c.1,, s.67.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[36]</a>- Tahzib-ul Ahkam -&THORN;eyh Tusi-c.6, s.303 Beyrut bas&yacute;m&yacute;.</p>\n	</div>\n</div>','Şer\'i Hükümlerde Taklit','','publish','closed','open','','seri-hukumlerde-taklit','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3033',0,'post','',0),(3034,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p style=\"text-align: right;\">\n	<strong>Muhammed Rıza Yusufi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu makalenin hedefi, fakihlerin fakirlikle m&uuml;cadele şekillerine, &ouml;zellikle mutlak fakirlik hakkındaki g&ouml;r&uuml;şlerine ulaşmaktır. Bu y&uuml;zden, fakirlikle m&uuml;cadele h&uuml;km&uuml;, zenginlerin ve devletin fakirlik karşısındaki vazifeleri, bu sorumluluğun sınırı, mutlak fakirliğin diğer fakirlik katmanlarına oranla, &ouml;ncelikte tutulması veya tutulmaması gibi soruların cevabı, bu makalenin hedefleri arasındadır.</p>\n\n<p>\n	<strong>Konunun Zeminesi</strong></p>\n\n<p>\n	Toplumlar her zaman fakirlik olgusundan sıkıntıya d&uuml;şm&uuml;şlerdir. End&uuml;striyel devrimden sonra, beşerin yetenekleri g&ouml;r&uuml;lmemiş bir şekilde artmıştır. Ama iş&ccedil;iler, bir&ccedil;ok mahsul&uuml; pazara &ccedil;ıkarmak i&ccedil;in ağır işlerde &ccedil;alışarak fabrikanın &ccedil;arkını &ccedil;evirirken, kendileri hatta en d&uuml;ş&uuml;k imk&acirc;nlardan bile mahrumlardı. Bu şartlarda fakirlik, daha fazla acı ve daha fazla sıkıntılarla i&ccedil; i&ccedil;e ge&ccedil;miştir. O asrın faciaları, muhalif fikirlerin meydana &ccedil;ıkmasına sebep oldu. Marksizm d&uuml;ş&uuml;ncesi b&ouml;yle bir atmosferin en temel ve en geniş sonucuydu.</p>\n\n<p>\n	Diğer taraftan iş&ccedil;iler ve mahrumlar, bitmez t&uuml;kenmez bir gayretle kendi insani haklarına ulaşmak i&ccedil;in &ccedil;aba sarf ettiler. G&uuml;n&uuml;m&uuml;zde kapitalist d&uuml;zen, bir&ccedil;ok iniş &ccedil;ıkıştan sonra, sosyal g&uuml;venlik d&uuml;zenini şekillendirerek, b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de toplumun mahrumlarının dert ve sıkıntılarını azaltmada başarılı olmuştur.</p>\n\n<p>\n	Kapitalist d&uuml;zenin bu başarısı, rakip ekolleri şu soruya y&ouml;nlendirdi, kendilerinin fakirliğe karşı d&uuml;ş&uuml;ncesi nasıldı ve bu fenomenin yok olması i&ccedil;in hangi ara&ccedil;ları tasarlamıştı. M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rler, &ouml;zel ilgi ve alakayla bu sorunun -fakirlik ve geri kalmışlık sorgusunun- peşinden gitmişlerdir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n M&uuml;sl&uuml;man toplumlar, gelişmemiş &uuml;lkeler kategorisindedirler. Fakirlik ve geri kalmışlık bu &uuml;lke halklarına sıkıntı vermektedir. Bu y&uuml;zden bazıları tarafından İslam su&ccedil;lanmış ve bu toplumların fakirlik sebebini, onların inan&ccedil;larının sonucu bilmişlerdir.</p>\n\n<p>\n	Bunun i&ccedil;in İslam ve M&uuml;sl&uuml;manların bu olay hakkındaki bakış acısının incelenmesi zorunludur. İslam tarihinde fakihler, din &acirc;limlerinin en karakteristik şahısları olmuştur. İslam ahk&acirc;mının keşfedilmesi ve a&ccedil;ıklanması sorumluluğunu &uuml;zerlerine almışlardır. Onlar, İslam ve halkın irtibat halkası sayılmışlardır. Zaman i&ccedil;erisinde, dini telakkilerin oluşmasında &ouml;nemli rol oynamışlardır.</p>\n\n<p>\n	Bu y&uuml;zden onların, fakirlik olgusuna bakış a&ccedil;ıları ve m&uuml;cadele şekillerini araştırmak, &ouml;nem arz eder. Bu makalede fakihlerin, fakirliğe bakış a&ccedil;ıları ve aşağıdaki sorular hakkındaki g&ouml;r&uuml;şlerini ortaya &ccedil;ıkarmak i&ccedil;in &ccedil;aba sarf edilmiştir. Fertlerin ve toplumdaki grupların sahip olduğu şartlar nelerdir ve fakirlik ve mahrumiyete du&ccedil;ar olma sebepleriyle m&uuml;cadelede, nasıl bir h&uuml;kme sahiptir? Acaba fakirlikle, &ouml;zellikle fakirliğin haşin &ccedil;ehresiyle (mutlak fakirlik) m&uuml;cadeleyi zorunlu bilerek, &ouml;zel bir hassasiyetle takip etmişler midir veya onu, m&uuml;stehap işler z&uuml;mresinden mi bilmişlerdir?</p>\n\n<p>\n	Fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, acaba bu g&ouml;rev, fakirliği yok etmek i&ccedil;in elindeki imk&acirc;nları değerlendirmesi gereken devlete mi aittir, yoksa herkesin, b&uuml;t&uuml;n zenginlerin de vazifesi midir? Yine fakirliğin ortadan kaldırılmasını zorunlu bilmeleri halinde, devletler, fakirliği yok etmeyi &ouml;ncelikli siyasetleri olarak g&ouml;rmez veya bunu başaramazlarsa, fakirlikle m&uuml;cadelenin sınırı nereye kadardır olacaktır? Acaba devlet, belirli vergiler fakirler i&ccedil;in yeterli olmadığı takdirde, koyulan yeni vergilerle m&uuml;cadele yolunu se&ccedil;ebilir mi veya milli kaynaklardan yaptığı kesintilerle, fakirlikle m&uuml;cadele edebilir mi? Aynı şekilde zenginlerin verdikleri vergiler yeterli olmadığı zaman, bu sorunun &ccedil;&ouml;z&uuml;lmesi i&ccedil;in kendi varlıklarından mı vermek zorundadırlar?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Fakirlikle M&uuml;cadelenin Aşamaları</strong></p>\n\n<p>\n	Fakirlikle ilgili her bakış a&ccedil;ısı, &uuml;&ccedil; aşamada ele alınabilir:</p>\n\n<p>\n	<strong>1- Zenginlik Kaynaklarının Birleşimi ve Temel Varlıkların Paylaşımı</strong></p>\n\n<p>\n	Zenginlik kaynaklarının ele ge&ccedil;irilmesi ve temel varlıkların paylaşımı, fakirlik olgusunun şekillenmesinde &ouml;nemli bir role sahiptir. Zenginlik kaynakları, halktan &ouml;zel bir grubun eline ge&ccedil;ecek şekilde paylaştırılırsa, neticesi fakirlik ve yoksulluk olacaktır. Bu y&uuml;zden Myrdal<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>, Griffin<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>, Enrigue<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> ve Todaro<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> gibi gelişimci ekonomistlerden bir gruba g&ouml;re fakirliği ortadan kaldıran ve temel ihtiya&ccedil;ların giderilmesini hedef edinen stratejiler, zenginlik kaynakları ve mal varlıklarını kendi programlarının merkezinde bulundurmalıdırlar.</p>\n\n<p>\n	<strong>2- &Uuml;retim Fakt&ouml;rlerinin Payı</strong></p>\n\n<p>\n	Fakirliğin şekillenmesinde, &uuml;retim fakt&ouml;rlerinin payı &ouml;nem arz eder. Ekonomik faaliyetlerin mekanizması ve ekonomik &ouml;zg&uuml;rl&uuml;ğ&uuml;n dairesi, &uuml;retim fakt&ouml;rleri payını, sermaye ve iş g&uuml;c&uuml; gibi iki pazarda belirleyicidir. &Ouml;rneğin, 18 ve 19. asrın end&uuml;striyel toplumları, kapitalistlerin sınırsız ve mutlak devri olarak adlandırılabilir. S&ouml;zleşme &ouml;zg&uuml;rl&uuml;ğ&uuml;, onların şartlarını iş&ccedil;ilere y&uuml;kl&uuml;yordu. Sonu&ccedil; olarak iş&ccedil;ilerin emekleri en d&uuml;ş&uuml;k seviyede belirleniyordu. &Ouml;yle ki o asrın yazarlarından biri ş&ouml;yle yazıyor: &ldquo;Eğer yiyecek bir şey bulmak isteseler, ekmekten daha başka tatsız fakat bedeni 48 saat ayakta tutacak başka bir yiyecek yoktu. Halk, iki g&uuml;nde bir yemek yemek zorunda kalıyordu.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bir&ccedil;ok iş&ccedil;iden k&ouml;t&uuml; niyetle istifade edilip, hakları gasp ve ihlal ediliyordu. Bu konu farklı şekillerde o devrin yazarları tarafından tasvir edilmiştir. Her yaşta &ccedil;ocukların sağlıksız şartlarda, kadın ve erkeklerin uzun s&uuml;reli zor işlerde d&uuml;ş&uuml;k &uuml;cretlerle &ccedil;alıştırılması ve k&ouml;t&uuml; iş koşullarından kaynaklanan hastalık ve zorlukların hepsi, yapılan s&ouml;zleşmelerdeki kuralsız &ouml;zg&uuml;rl&uuml;ğ&uuml;n sonu&ccedil;larındandır.</p>\n\n<p>\n	Jan Baptiste Say, klasik Fransız ekonomist, İngiltere&rsquo;yi ziyaretinde (miladi 1815) iş&ccedil;ilerin sahip oldukları zor şartları ş&ouml;yle anlatıyor: &ldquo;Bir iş&ccedil;i, &ouml;vg&uuml;ye değer olan b&uuml;t&uuml;n zahmetleri g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, kendisinin ve aile fertlerinin zorunlu ihtiya&ccedil;larının d&ouml;rtte &uuml;&ccedil;&uuml;n&uuml; ve bazen de yarısından fazlasını temin edememektedir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Pazarın işleyiş tarzı, o pazardaki arz-talep esasına dayalı olarak denge noktasını g&ouml;sterir. Fakat bu denge noktasının, asgari ge&ccedil;imle uyumlu olup olmadığı bu işleyiş tarzının g&ouml;revi değildir. Buna g&ouml;re pazarın işleyiş tarzı, ekonomik &ouml;zg&uuml;rl&uuml;ğ&uuml;n sınırı ve devletin ekonomik alandaki varlığı, fakirlik olgusunda etkilidir.</p>\n\n<p>\n	<strong>3- Yeni Baştan Paylaşım</strong></p>\n\n<p>\n	İktisat &ccedil;arkı hareket ettiği ve iktisadi faaliyetler şekillendiği zaman, &uuml;retim sebeplerinden her biri, toplumun iktisat mekanizmasıyla uyumlu olan b&ouml;l&uuml;m&uuml; kendine ayırarak, gelir sahibi olur. Bununla kimsesizler, &ouml;z&uuml;rl&uuml; ve aciz aile reisleri veya bu &ccedil;arka d&acirc;hil olmadıkları i&ccedil;in iş arayan sağlıklı ama işsiz fertlerin, iktisadi faaliyetlerde payları yoktur. Bir grup da, iktisadi faaliyete d&acirc;hil olmalarına rağmen bazı sebeplerden dolayı, na&ccedil;iz bir pay alabilirler ki g&uuml;nl&uuml;k ge&ccedil;imleri i&ccedil;in bile yeterli değildir.</p>\n\n<p>\n	Sonu&ccedil;ta mezk&ucirc;r gruplar, fakir ve yoksulluğa du&ccedil;ar oluyorlar. Bu aşamada gelir dağılımı ve verimli i&ccedil;timai gelir temin d&uuml;zeninin şekillenmesinin zarureti ortaya &ccedil;ıkıyor. Her &ccedil;eşit ekonomik d&uuml;zen, kendi ekonomik şartları ve bakış a&ccedil;ısına dayanarak, meydana gelen sorunla m&uuml;cadele i&ccedil;in verimlilik a&ccedil;ısından farklı şekillerde &ouml;zel y&ouml;ntemler geliştirir.</p>\n\n<p>\n	Adı ge&ccedil;en &uuml;&ccedil; aşama i&ccedil;erisinden, &uuml;retim payı ve temel varlıkların bir elde toplanması aşamaları, fakirliğin ortaya &ccedil;ıkmasıyla ilişkilidir. &Uuml;&ccedil;&uuml;nc&uuml; aşama da toplum i&ccedil;inde şekillendikten sonra fakirlikle m&uuml;cadeleden bahseder. Bu y&uuml;zden fakirlik olgusuna karşı bir ekol veya mecmuanın g&ouml;r&uuml;şlerine b&uuml;t&uuml;n&uuml;yle ulaşmak, her &uuml;&ccedil; aşamanın da incelenmesine muhta&ccedil;tır.</p>\n\n<p>\n	Bu makalede &uuml;&ccedil;&uuml;nc&uuml; aşamadan bahsedilir. Bu y&uuml;zden araştırma konusu, fakihler a&ccedil;ısından fakirliğin ortadan kaldırılmasıdır. Bu araştırma, iki başlıkta d&uuml;zenlenmiştir. Birinci başlıkta, &ouml;zel bir fakirliğe vurgu yapmadan fakihlerin genel anlamda fakirliği ortadan kaldırmakla ilgili g&ouml;r&uuml;şleri incelenmiştir. İkinci başlık, mutlak fakirliğe odaklanmıştır. Birinci başlık incelendikten sonra akla ş&ouml;yle bir soru gelebilir; acaba fakihler, fakirlikle m&uuml;cadelede, &ouml;nceliği fakirliğin en haşin &ccedil;ehresi olan mutlak fakirliğe vermişler midir?</p>\n\n<p>\n	<strong>Fakihler A&ccedil;ısından Fakirlikle M&uuml;cadele</strong></p>\n\n<p>\n	Fıkhın &ccedil;eşitli konuları incelendiğinde g&ouml;r&uuml;l&uuml;r ki, fakihler a&ccedil;ısından fakirlikle m&uuml;cadele, zenginlerin ve din devletinin vazifeleri olarak iki alanda s&ouml;z konusu edilir. Bu y&uuml;zden fakihlerin g&ouml;r&uuml;şlerini elde edebilmek i&ccedil;in iki alanın d&uuml;zenlemesini yapıyoruz.</p>\n\n<p>\n	1- Zenginlerin Fakirlere Karşı G&ouml;revleri</p>\n\n<p>\n	Zenginlerin vazifesi, ihtiyari/isteğe bağlı ve ilzami/zorunlu vazifeler diye ikiye ayrılabilir. İhtiyari vazifelerden maksat, dinin, fakirler ve mahrumlara yardım i&ccedil;in beyan ettiği m&uuml;stehap h&uuml;k&uuml;mlerdir. Onları yapan i&ccedil;in uhrevi sevaplar karar kılınmıştır. Bor&ccedil;, vakıf, sadaka, miras bunlardandır. İhtiyari vazifelerin bir diğer t&uuml;r&uuml; de M&uuml;sl&uuml;manların kendi istekleriyle kendilerine gerekli g&ouml;rd&uuml;kleri vazifelerdir; bir insanın kendi hacetlerinden birine ulaşmak i&ccedil;in yoksulu doyurmak (veya diğer ihtiya&ccedil; sahiplerine yardım t&uuml;rleri) gibi adak adaması buna bir &ouml;rnektir.</p>\n\n<p>\n	Adak, adandıktan sonra her ne kadar yerine getirilmesi farz olsa da, aslı isteğe bağlı olduğu i&ccedil;in ihtiyari vazifelerden sayılır.</p>\n\n<p>\n	İlzami vazifelerden maksat, mukaddes şeriatın, zenginlere farz kıldığı vazifelerdir. Zek&acirc;t, humus, mali kefaretler bu c&uuml;mledendir.</p>\n\n<p>\n	<strong>a) Zenginlerin Mali Vazifeleri</strong></p>\n\n<p>\n	Zek&acirc;t, M&uuml;sl&uuml;manların en meşhur mali farzlarındandır. Onun kaynakları ve dairesinden sarf-ı nazarla &ouml;zellikle fakir ve yoksullar, sekiz kullanım yerinden sayılırlar. Humus da mali farzlardan olup harcama yerlerinin yarısı fakir seyyitler i&ccedil;indir. Ramazan ayının fitre zek&acirc;tı da mali farzlardan olup onun da harcama yerleri fakirlere &ouml;zeldir. Fitre zek&acirc;tının verilme &ouml;l&ccedil;&uuml;s&uuml;, şehir halkının genel yiyeceğidir.</p>\n\n<p>\n	İslam, bazı g&uuml;nahlar ve hatalar i&ccedil;in kefaret denilen mali cezalar belirlemiştir. Fakir ve muhta&ccedil;ları yedirmek veya giydirmek, bir&ccedil;ok g&uuml;nahın kefaretidir. Kefaret d&ouml;rt &ccedil;eşittir. Birincisi, mertebe kefaretidir. Mertebe kefaretinden maksat şudur; belirtilen ilk ceza yerine getirilmelidir, bu ceza yerine getirilemezse yine belirtilen ikinci ceza yerine getirilmelidir. Mertebe kefareti &uuml;&ccedil; yere şamil olur; zihar ve kasıtsız katlin cezası, bir k&ouml;le azat etmek, buna g&uuml;c&uuml; olmazsa ara vermeden iki ay oru&ccedil;, buna da g&uuml;c&uuml; olmazsa altmış fakiri doyurmaktır. Ramazan ayında, &ouml;ğlenden sonra orucunu bozan şahsın cezası, on fakiri doyurmaktır. Eğer bu m&uuml;mk&uuml;n olmazsa &uuml;&ccedil; g&uuml;n oru&ccedil; tutmalıdır.</p>\n\n<p>\n	Kefaretin ikinci &ccedil;eşidi, muhayyere&rsquo;dir (se&ccedil;mekte serbest olmak). Muhayyere kefaretinden maksat, hata yapan şahsın cezalar arasında se&ccedil;im yapabilmesidir. Ramazan ayında orucunu yiyen, adağını yerine getirmeyen veya s&ouml;z&uuml;nde durmayan ve matemde sa&ccedil;larını yolan şahıslar, k&ouml;le azat etmeli veya iki ay oru&ccedil; tutmalı ya da altmış fakiri doyurmalıdır.</p>\n\n<p>\n	Kefaretin &uuml;&ccedil;&uuml;nc&uuml; &ccedil;eşidi, muhayyere ve m&uuml;rettebe kefaretidir. Yeminin bozan veya matemde sa&ccedil;ını yolan ve tırnaklarıyla y&uuml;z&uuml;n&uuml; yaralayan kadın veya &ccedil;ocuğunun ya da eşinin yasında elbisesini par&ccedil;alayan kişi &ouml;ncelikle bir k&ouml;le azat etmeli veya on fakiri doyurmalı, giydirmelidir. Bunlardan hi&ccedil;biri m&uuml;mk&uuml;n olmazsa &uuml;&ccedil; g&uuml;n oru&ccedil; tutmalıdır.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; &ccedil;eşit, cem kefaretidir. Bir şahsın, bir m&uuml;mini kasıtlı ve bilerek &ouml;ld&uuml;rd&uuml;ğ&uuml; zamandır. Aynı şekilde ramazan ayında haram yolla orucunu bozan şahıs, bir k&ouml;le azat etmeli, iki ay oru&ccedil; tutmalı ve altmış fakiri doyurmalıdır.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; &ccedil;eşit kefaret, fakirlerin sahip oldukları &ouml;zel konumu g&ouml;sterir. M&uuml;rettebe ve muhayyere kefaretinde yaygın olan, fakirleri doyurmaktır. Başka bir farz ve vazife de şudur ki, eğer bir şahıs, yemek yemek zorunda kalırsa, onu doyuracak şahıs i&ccedil;in, onu bu zorunlu durumdan kurtarmanın farz olmasıdır.</p>\n\n<p>\n	<strong>b) Zenginlerin G&ouml;n&uuml;ll&uuml; Olarak Yaptıkları Yardımlar</strong></p>\n\n<p>\n	Mahrum ve muhta&ccedil;lara yardım, vurgu yapılan m&uuml;stehaplardan ve y&uuml;ce dini değerlerden olup, fıkıh ilminde bu y&ouml;nde &ccedil;alışan kurumların h&uuml;k&uuml;mlerini beyan i&ccedil;in kitaplar ve bablar mevcuttur. Bor&ccedil;, bu kurumlardan bir tanesidir. Sahib-i Cevahir&rsquo;in s&ouml;ylediği gibi, bor&ccedil; vermenin fazileti hakkında m&uuml;tevatir dini h&uuml;k&uuml;mler gelmiştir. Bu b&uuml;y&uuml;k fazilet ve sevap, ihtiya&ccedil; sahiplerine yardım ve onların sorunlarını halletmek sebebiyledir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Vakıf da temel dini s&uuml;nnetlerdendir, hayırların ve yardımların b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; bu yolla ger&ccedil;ekleşir. Vakfın &ccedil;eşitleri ve h&uuml;k&uuml;mleri, fıkıhta beyan edilmiştir. Onlardan bir tanesi, genel olarak kamu maslahatına olan vakıf ve &ouml;zel olarak fakirler i&ccedil;in yapılan vakıftır.</p>\n\n<p>\n	Sadaka da, M&uuml;sl&uuml;man toplumlarda sabit kurumlardandır. Sahib-i Cevahir, onu ş&ouml;yle anlatıyor: &ldquo;Onun vurgulanan m&uuml;stehaplardan olması tevat&uuml;r haddindedir. &Ouml;yle ki sadakanın m&uuml;ekked m&uuml;stehaplığı Şia mezhebinden ziyade, İslam dininin zaruriyatından sayılabilir. Bir&ccedil;ok rivayette, Allah katındaki değerine vurgu yapılmış ve verilen sadakanın fakirin eline ulaşmadan Allah&rsquo;ın eline ulaşacağı s&ouml;ylenmiştir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Zenginler i&ccedil;in miraslarının &uuml;&ccedil;te birini vasiyet etmek m&uuml;stehaptır. Miras, hem kamu maslahatı hem de fakirler i&ccedil;in kullanılır. Adak her ne kadar farzlardan olsa da, aslı ihtiyari olduğu i&ccedil;in farz olması kişinin kendi ihtiyarıyla, kendini zorunlu kılmasıyladır. Bu y&uuml;zden ihtiyari emirler grubunda zikredilmiştir. Adak, meşru yerler i&ccedil;in ge&ccedil;erli olduğundan adak edilmesinden dolayı yapılan iş, caiz ve m&uuml;stehaptır.</p>\n\n<p>\n	Fakir ve yoksulları doyurmak, sahipsiz aile kızlarının &ccedil;eyizlerini temin etmek, zorda kalanların borcunu &ouml;demek vs. adağın ger&ccedil;ekleştiği yerlerdir.</p>\n\n<p>\n	Belirli hak, başlıca m&uuml;stehaplardandır. Kuran-ı Kerim, doğru ve iyi insanları ş&ouml;yle anlatıyor:</p>\n\n<p>\n	&ldquo;Ve &ouml;yle kişilerdir onlar ki mallarında mal&ucirc;m bir hak var. İsteyene ve mahr&ucirc;m olana.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Belirli hak şunu temsil eder, insan, her ay, her hafta veya her g&uuml;n mali g&uuml;c&uuml;ne g&ouml;re malum bir miktarı kendine zorunlu kılmalı ve bu yolla s&uuml;rekli bir şekilde ihtiya&ccedil; sahiplerine yardım etmelidir.</p>\n\n<p>\n	Belirli hakkın fazileti hakkında bir&ccedil;ok hadis rivayet edilmiştir. &Ouml;yle ki bazılarına g&ouml;re merhum Saduk (r.a) belirli hakkın farz olduğunu kabul etmiştir. Fakat merhum Saduk&rsquo;un dışındaki fakihler arasında belirli hakkın m&uuml;stehap oluşunda ihtilaf yoktur.</p>\n\n<p>\n	Cevahir&rsquo;in sahibine g&ouml;re, belirli hakkın nasslarına m&uuml;racaat ettikten sonra bu hadislerden farz ihtimali &ccedil;ıkaran bir şahıs, ger&ccedil;ekte o hadisleri tam anlayamamıştır ve fetva yetkisine de sahip değildir.</p>\n\n<p>\n	Saduk&rsquo;a atfedilen nispet, doğru değildir. &Ccedil;&uuml;nk&uuml; merhum Saduk, sadece hadislerin i&ccedil;eriğini nakletmiştir. O, belirli hak ayetini beyan ettikten sonra ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Belirli hak, zek&acirc;ttan farklıdır. O, insanın mali g&uuml;c&uuml;ne g&ouml;re kendini vermeye zorunlu kıldığı bir miktar maldır. Sonu&ccedil; olarak merhum Saduk&rsquo;un s&ouml;z&uuml; hi&ccedil;bir şekilde ona nispet edilen şeyle uyumlu değildir.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	M&uuml;stehaplardan bir diğeri de hasat hakkıdır. Kuran ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&rdquo;&hellip;Meyve verince meyvelerinden yiyin, devşirme g&uuml;n&uuml; hakkını da isr&acirc;f etmemek şartıyla verin.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bazılarına g&ouml;re bu hak, farz olan zek&acirc;tın kendisidir. Ama bir&ccedil;ok hadiste bu hak, zek&acirc;tın dışında tanıtılmıştır. Maksat, ihtiya&ccedil; sahipleri varken toplanan meyve veya ele gelen mahsulden ona verilmesidir. Belirli ve sabit bir miktarı yoktur.</p>\n\n<p>\n	Bazılarına g&ouml;re hasat hakkı, zek&acirc;t M&uuml;sl&uuml;manlara farz kılınana kadar farz h&uuml;kme sahipti ama zek&acirc;t ayeti nazil olduktan sonra onun h&uuml;km&uuml; kaldırıldı.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Merhum Şeyh Saduk, Hilaf kitabında hasat hakkının farz olduğunu kabul etmiştir. Merhum Seyyid Murtaza da İntisar&rsquo;da, m&uuml;stehap oluşuna h&uuml;kmettikten sonra, farz ihtimalini de uzak g&ouml;rmemiştir. Ama Hadaik&rsquo;te m&uuml;stehap oluşu i&ccedil;in ş&ouml;hret iddiasını nakletmiştir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Şeyh Ensari de mezhebin istikrarı iddiasında bulunmuştur.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Cevahir&rsquo;in sahibi ise, sire-i kat&rsquo;iye kaidesiyle m&uuml;stehap olduğu iddiasında bulunmuştur.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	<strong>2- Fakirliğe Karşı Devletin G&ouml;revi</strong></p>\n\n<p>\n	Fıkhi kaynaklarda devletin mali kaynaklarını iki başlık altında toplayabiliriz. Birincisi, &ouml;zel ve belirli harcama yeri olan kaynaklardır ki, şer&rsquo;&icirc; h&acirc;kim onları bu harcama yerlerinde kullanmalıdır. Zek&acirc;t, devletin en &ouml;nemli kaynaklarından bir tanesidir. Fakirler ve yoksullar, zek&acirc;tın harcanabileceği yerlerden biridir. Humus da mali kaynaklardan olup belirli harcama yerlerine sahiptir. Harcama yerleri imam hakkı ve fakir seyyidlerin hakkı olarak ayrılır. Fakihler bu konunun d&uuml;zenlenmesiyle ilgilenmişlerdir.</p>\n\n<p>\n	Seyyid hakkı, ihtiya&ccedil;ları gidermediği takdirde h&acirc;kim, yanında bulunan mallardan bunu telafi etmelidir. Şeyh, Mabsut kitabında<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> İbn Berrac, Muhazzeb kitabında<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a>, Muhakkik, Şera&rsquo;i kitabında<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>, Sihreşti, Esbahu&rsquo;ş-Şia kitabında<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a>, Yahya b. Said, el-Cami-u li&rsquo;ş-Şera&rsquo;i kitabında<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a>, Şehid-i Evvel, Beyan<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> ve Durus kitabında<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> ve Allame, İrşadu&rsquo;l-Ezhan kitabında<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> bu g&ouml;r&uuml;ş&uuml; desteklemişlerdir. Ger&ccedil;i Allame, el-Kavaid<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> ve Telhisu&rsquo;l-Meram<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> kitabında bu g&ouml;r&uuml;ş hakkında &ldquo;Ala re&rsquo;y&rdquo; tabirini kullanmışlardır ki onun zayıflığına işaret eder. İbn İdris bu g&ouml;r&uuml;ş&uuml;n tek aşik&acirc;r muhalifidir. O, mutlak olarak bu g&ouml;r&uuml;ş&uuml; reddetmiştir. Ona g&ouml;re, fakir seyyidlerin hakkı, humsun yarısıdır ve bu miktar onların ihtiya&ccedil;larından az veya &ccedil;ok olsun, fakir seyyidler i&ccedil;in harcanır. Seyyid hakkı, onların ihtiya&ccedil;larını gideremeyecek &ouml;l&ccedil;&uuml;de olursa h&acirc;kimin, onların ihtiya&ccedil;ları karşısında hi&ccedil;bir sorumluluğu yoktur.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Buna g&ouml;re fakihlerin meşhur g&ouml;r&uuml;ş&uuml; olan beyt&uuml;lmalın fakir seyyitlerin ihtiya&ccedil;larını gidermek i&ccedil;in harcanması g&ouml;r&uuml;ş&uuml;n&uuml;n kabul&uuml;nde ş&ouml;yle bir soruyla karşılaşılır, fakir seyyidlerin ihtiya&ccedil;ları i&ccedil;in hangi mallar harcanmalıdır? Bazılarına g&ouml;re sadece fey gibi fakir ve yoksullar i&ccedil;in belirlenen mallar bu y&ouml;nde kullanılmalıdır. Bazılarına g&ouml;re ise belirli harcama yerleri olmayan diğer mallar da bu y&ouml;nde kullanılabilir. Meşhur fakihler son g&ouml;r&uuml;ş&uuml; desteklemektedir.</p>\n\n<p>\n	Devletinin mali kaynaklarının ikincisi, belirli harcama yerleri olmayan kaynaklardır. H&acirc;kim, M&uuml;sl&uuml;manların-vatandaşın maslahatı i&ccedil;in kullanabilir. Doğal olarak fakirliği ortadan kaldırmak, umumi maslahatlardan bir tanesidir. Ganimet, devlete ait mal varlıklarındandır. Ganimete ait en &ouml;nemli yerlerden bir tanesi madendir. Savaş yoluyla devletin eline ge&ccedil;en topraklar olup devletin-halkın m&uuml;lk&uuml;d&uuml;r.</p>\n\n<p>\n	Bu topraklar h&acirc;kimin kontrol&uuml;nde olup k&ouml;pr&uuml;ler, camiler, memurlar ve askeri giderler gibi umumi maslahatlar i&ccedil;in harcanır. Fey-ganimet de devletin ihtiyarında olan mallardandır. Hara&ccedil; da feyin &ouml;rneklerindendir. Şeyh Mabsut&rsquo;ta, Muhakkik Şerai&rsquo;de, Allame Tezkire ve Muntaha&rsquo;da haracın harcama yerlerini halkın-M&uuml;sl&uuml;manların maslahatı olarak bilir. A&ccedil;ıktır ki fakir ve yoksullar, İslam toplumunun başlıca maslahatlarındandır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	M&uuml;fit Mugni&rsquo;de, İbn İdris Şerai&rsquo;de, harcama yerinin M&uuml;sl&uuml;manların maslahatı olduğundan fakir ve yoksulların ihtiyacını gidermek i&ccedil;in kullanılması gerektiğini kabul eder. Vakıflar ve sadakalar genel olarak halkın yaptığı yardımlar, ihtiya&ccedil;ları gidermek ve devlet hazinesinin temini i&ccedil;in b&uuml;y&uuml;k bir kaynaktır. Devlet salahiyete ve gerekli işleve sahip olduğunda, halk ve devlet arasında g&uuml;ven meydana gelecek, bunun sonucunda ise devlet, halkın yardımlarıyla kendi vazifesini yerine getirmede daha &ccedil;ok &ccedil;aba sarf edecektir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	<strong>Mutlak Fakirlikle M&uuml;cadelede Fakihlerin G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Fakihlere g&ouml;re fakirlere yardım &ouml;l&ccedil;&uuml;s&uuml;, gınadır (yeterincedir-yeterliliktir). Ger&ccedil;ekte yeterlilik, m&uuml;stehak olan fakirlere yardım sınırıdır. Ğına fıkıhta, şahsın kendisinin ve bakmakla y&uuml;k&uuml;ml&uuml; olduğu fertlerin standart ve m&uuml;nasip harcamalarını temin edebilecek gelire sahip olması anlamına gelir. Fakihlere g&ouml;re standart ve orantılı harcamalar, ailenin konum<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> ve şanıyla mutabık harcamalardır. Bu y&uuml;zden herhangi bir sebepten dolayı şahsın geliri, şanına mutabık harcamalarını karşılamaması durumunda fakir sayılır.</p>\n\n<p>\n	Bazı fakihler de ğına kavramı hakkında başka bir unsur ileri s&uuml;rerler, onlara g&ouml;re halkın geneline g&ouml;re normal bir gelire sahip olmak ğına i&ccedil;in yeterlidir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Hadiste de beyan edildiği gibi zek&acirc;t verme sınırı, bireyin genel itibariyle halkın seviyesine ulaşmasıdır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	İki unsurdan birisinin yokluğu, harcamalar i&ccedil;in belirlenen gelirin d&uuml;şmesine sebep olacaktır. Bu surette fert, fakir sayılacağından zek&acirc;t almaya m&uuml;stehak olacaktır. Bu y&uuml;zden zek&acirc;t alan şahısların sayısı &ccedil;oğalmıştır. Belirli bir g&uuml;ce sahip olup, yaşantıları halkın geneli seviyesinde olmayan kimseler ve kendi şan ve konumlarına g&ouml;re yeterli gelire sahip olmayanlar yerine, yaşamlarının temel ihtiya&ccedil;larının en azını temin edemeyenlerden başlanılmalıdır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde odaklanmamız gereken soru şudur; Acaba fakihler, yaşam standartları a&ccedil;ısından daha &ccedil;ok sıkıntı ve zorluk i&ccedil;erisinde olan ev, giyim ve yemek gibi en d&uuml;ş&uuml;k imk&acirc;natı dahi temin edemeyen, başka bir tabirle mutlak fakirlik altında kıvrananlara &ouml;ncelik tanımışlar mıdır?</p>\n\n<p>\n	Yukarıdaki soruya cevap vermek i&ccedil;in, &ouml;ncelikle kavramların doğru bir şekilde a&ccedil;ıklanması gerekir. Zira fakirlik ve yoksulluk kavramlarıyla, mutlak fakirlik kavramı, mukayese edilmelidir. Mutlak fakirlik, yaşam gelirinin en d&uuml;ş&uuml;k seviyesini teminden aciz olmaktır. &Ccedil;&uuml;nk&uuml; yaşayabilmek i&ccedil;in asli &uuml;&ccedil; ihtiya&ccedil; olan yemek, giyim ve meskenin temini zorunludur. Mutlak fakirlik buna işaret eder. Bu kavram, ekonomistler tarafından miladi 1970&rsquo;lerde tanımlanmıştır. Fakirlik ve yoksulluk kelimeleri &ouml;zellikle fıkıhta, zek&acirc;tın harcama yerleri başlığında konu edilmiştir.</p>\n\n<p>\n	Bu iki kelime, gelirin iki aşamasına işaret eder. Birinci aşama, hi&ccedil;bir geliri olmayan ve yemek, giyim gibi temel ihtiya&ccedil;ların temininden aciz olan muhta&ccedil;lardır. Bu y&uuml;zden kendisinin ve ailesinin karnını doyurmak i&ccedil;in başkalarından yardım ister. İkinci aşama, geliri olan bir ferde işaret eder. Ama geliri onun ve bakmakla y&uuml;k&uuml;ml&uuml; olduğu fertlerin standart harcamalarını karşılamaz; yani geliri giderinden daha azdır. Buna g&ouml;re ş&ouml;yle bir netice alınabilir. Birinci aşama, mutlak fakirlik kavramını &ccedil;ağrıştırdığından temel ihtiya&ccedil;ların en d&uuml;ş&uuml;ğ&uuml;n&uuml;n yokluğu, her iki kavram i&ccedil;in de tatbik edilir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Yukarıdaki denge ve birleşmeye dayanarak, fıkıh tarihinde mutlak fakirliğin adını zikretmeden bu olaya karşı fakihlerin m&uuml;cadele şekilleri ve bakış a&ccedil;ıları incelenebilir ve bu yolla fıkhın, dolu i&ccedil;eriğine konu eklenebilir. Bu b&ouml;l&uuml;mde mutlak fakirliğe karşı, fakihlerin m&uuml;cadele şekli ve bakış a&ccedil;ıları elde edilmeye &ccedil;alışılmıştır. Birinci başlıkta ge&ccedil;tiği gibi fıkıh kitaplarında, fakirliğin ortadan kaldırılması i&ccedil;in aynı derecede olmayan bazı kaynaklar zikredilmiştir.</p>\n\n<p>\n	Bu y&uuml;zden, &ccedil;alışmalar kaynak itibariyle bir ka&ccedil; gruba ayrılır. Birinci grup, geniş bir daireye şamil olan kaynaklardır. B&uuml;t&uuml;n umumi maslahatları i&ccedil;ine alır. Ganimetler bu grubun en &ouml;nemlilerinden olup cizye, fey ve bir g&ouml;r&uuml;şe g&ouml;re hara&ccedil; da bunlardandır. Bundan dolayı bu kaynaklar, umumi maslahatlar adı altında mutlak fakirliği ortadan kaldırabilecek kabiliyete sahiptir. Fakihler, mezk&ucirc;r kaynakların kullanımında, umumi maslahatlar i&ccedil;in olan harcamaları zikretmişlerdir. Fakat mutlak fakirliğin ortadan kaldırılma &ouml;nceliği konusunda, diğer maslahatlara değinmemişlerdir. Onlara g&ouml;re, maslahatlar şartlara g&ouml;re değişir, &ccedil;&uuml;nk&uuml; &ouml;nemli maslahatların teşhisini h&acirc;kimin sorumluluğuna bırakmışlardır.</p>\n\n<p>\n	Vakıf ve miras da geniş bir daireye sahiptir. Burada vakfeden ve vasiyet eden şahıs, kendi mal varlığını herhangi bir maslahat yolunda harcayabilir. Ger&ccedil;ekte maslahatların belirlenmesi, vakıf ve vasiyet edenin idrak ve teşhisine bırakılmıştır.</p>\n\n<p>\n	İkinci grup, bor&ccedil;lanma ile ilgili kaynaklardır. Bor&ccedil;ta şahıs, ihtiyacı olana bir m&uuml;ddet sonra geri vermesi şartıyla mal bor&ccedil; verir. Bor&ccedil;, hem zengine ve hem de fakire verilebilir. Bor&ccedil;ta, malın geri verilmesi şart koşulduğu i&ccedil;in, bu malı geri verebilecek fakirlere geri &ouml;deme &uuml;midiyle bor&ccedil; verilir. &Ouml;rneğin, kudretleri olduğu halde iş gere&ccedil;lerine sahip olmayan fakirler, bor&ccedil; alarak iş ara&ccedil; ve gere&ccedil;leri temin edebilir veya &ccedil;alışmak i&ccedil;in az bir sermayeye ihtiyacı olan fakirler, mezk&ucirc;r şartlarda bor&ccedil; alıp &ccedil;alışarak fakirlikten kurtulabilir. Bu y&uuml;zden bor&ccedil;, &ccedil;alışmak i&ccedil;in iş arayan fakirlerin, &ccedil;alışabilmeleri i&ccedil;in fırsat doğuran g&uuml;&ccedil;l&uuml; bir ara&ccedil;tır.</p>\n\n<p>\n	Fakat şunu dikkate almak konunun &ouml;nemi gereği &ouml;nemlidir, &ccedil;alışma g&uuml;c&uuml; olmayan fakirler i&ccedil;in malın geri &ouml;demesi s&ouml;z konusu olmadığı i&ccedil;in bor&ccedil; manasızdır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup, mutlak fakirliğe tam anlamıyla odaklı olan kaynaklardır. Hasat hakkı, belirli hak, humus, fitre zek&acirc;tı ve kefaretler bu kabildendir. Hasat vaktinde bir grup fakirin mahsul toplanacağı zaman tarla başına geldikleri mek&acirc;nda ger&ccedil;ekleşir. Onlar genellikle, fakirliğin şiddetinden en &ccedil;ok etkilenenlerdir. Verilen mahsul&uuml;n &ouml;l&ccedil;&uuml;s&uuml; de fazla değildir. Bu y&uuml;zden şahıslar, mutlak fakirliktedirler. Belirli haktaki genel y&ouml;n, mutlak fakirlikte olanlara y&ouml;neliktir. Sadaka da genel olarak mutlak fakirlere y&ouml;neliktir. Zikredilen &uuml;&ccedil; kaynak m&uuml;stehap işlerdendir.</p>\n\n<p>\n	Humus, mali farzlardandır. Daha &ouml;nce de s&ouml;ylenildiği gibi seyyid hakkı fakirliği ortadan kaldırmazsa şer&icirc; h&acirc;kim elinde bulunan diğer kaynakları fakir seyyidlere yardım i&ccedil;in kullanabilir. Bu y&uuml;zden g&ouml;r&uuml;n&uuml;şe g&ouml;re genel olarak humusta hedeflenen şey, fakirliği ortadan kaldırmaktır. Fitre zek&acirc;tı ve kefaretlerde g&ouml;z &ouml;n&uuml;nde bulundurulan &ouml;l&ccedil;&uuml;ler, fakirleri doyurmak ve onları giydirmektir.</p>\n\n<p>\n	Ger&ccedil;ekte g&ouml;z &ouml;n&uuml;nde bulundurulan şahıs, yiyecek ve giyeceğe ihtiyacı olandır. Bu y&uuml;zden bu iki farzda, mutlak fakirlik hedef alınmıştır. Ger&ccedil;i fıkıh kitaplarında, fitre zek&acirc;tının kullanım yeri olan fakirle, beden zek&acirc;tındakinin aynı olması bu konuyu belirsizleştirmiştir. Bu y&uuml;zden birinci grupta aslında umumi maslahatlar g&ouml;z &ouml;n&uuml;nde bulundurulmuş ve fakirliğin ortadan kaldırılması i&ccedil;in &ouml;ncelik beyan edilmemiştir. İkinci grupta bor&ccedil;, iş ara&ccedil;ları ve sermayeye ihtiyacı olan fakirlere verilebilir. Ama fakirlik durumunun en şiddetlisi, bor&ccedil; dairesi i&ccedil;inde değildir. İlave olarak bor&ccedil;, m&uuml;stehap işlerdendir. &Uuml;&ccedil;&uuml;nc&uuml; grupta hasat hakkı, belirli hak ve sadaka, mutlak fakirliği ortadan kaldırmak i&ccedil;in d&uuml;zenlenmiştir. Ama bunlar da m&uuml;stehap işlerdendir. Humus da mutlak fakirliği ortadan kaldırmayı hedef edinse de y&uuml;ksek oranda fakir seyyidleri kapsamaktadır. Fitre zek&acirc;tı ve kefaretin hedefi mutlak fakirliği ortadan kaldırmak olmasına rağmen bu iş i&ccedil;in geniş bir kaynak sayılmaz. Buna g&ouml;re &ouml;nemli bir hedefe sahip olan m&uuml;stehap işler dışında mali farzlar, mutlak fakirliğin ortadan kaldırılması i&ccedil;in bu y&ouml;nlendirmeye sahip değildir denebilir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; grup, en meşhur mali farzlardan olan zek&acirc;ttır. Bundan dolayı geniş bir şekilde bu konuya değinilmelidir.</p>\n\n<p>\n	<strong>1- Zek&acirc;tın Kullanımı</strong></p>\n\n<p>\n	Kuran-ı Kerim fakir ve yoksulu, zek&acirc;tın verileceği sekiz yerden saymıştır.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> Bu iki kavram, yeterlilik haddine ulaşmadan iki gelir merhalesine delalet eder. Birinci merhalesi mutlak fakirliğe tatbik edilebilir. Soru şudur: Acaba fakihler, zek&acirc;tın kullanılacağı yerde yaşam standartları a&ccedil;ısından daha fazla zorluk &ccedil;eken, yemek, giyim ve mesken gibi en temel ihtiya&ccedil;ların temininden aciz olan kimseler i&ccedil;in -başka bir tabirle, mutlak fakirlikten dolayı sıkıntı &ccedil;ekenler i&ccedil;in- ikinci merhaleye nispetle &ouml;ncelik hakkını kabul ediyorlar mıdır? Deliller, onların bu fertlerin &ouml;nceliğini kabul etmediklerini g&ouml;steriyor. Bu deliller, en az &uuml;&ccedil; başlık olarak zikredilebilir: &ldquo;Zek&acirc;tın m&uuml;stehak olanlara verilme &ouml;nceliği&rdquo;, &ldquo;zek&acirc;tın paylaşım gerekliliğinin kabul edilmemesi&rdquo; ve &ldquo;zek&acirc;tın fakirlere yardım i&ccedil;in yeterli olmama varsayımının d&uuml;zenlenmemesi&rdquo;.</p>\n\n<p>\n	<strong>a) Zek&acirc;tın M&uuml;stehak Olanlara Verilme &Ouml;nceliği</strong></p>\n\n<p>\n	Fakihlerin geneli, zek&acirc;tın paylaşımı ve kullanılacağı yerler konusunda, bazı &ouml;ncelikler zikretmişlerdir. Ama bu &ouml;ncelikler genel olarak zek&acirc;ta m&uuml;stehak olanların, yaşam standartlarına d&ouml;ner. Bir&ccedil;ok fakih, zek&acirc;t almaya m&uuml;stehak olan şahısta adalet<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> vasfını şartlardan bir tanesi olarak zikretmiştir.</p>\n\n<p>\n	Cevahir&rsquo;in yazarı, adalet şartına değinerek ş&ouml;yle buyuruyor: &ldquo;Adil olmayan bir şahıs, yemeğe muhta&ccedil; olacak kadar k&ouml;t&uuml; ekonomik şartlara sahip olduğu zaman ona zek&acirc;t vermenin sakıncası yoktur.&rdquo; O, bu h&uuml;km&uuml; &ldquo;G&uuml;nahk&acirc;ra yeterli &ouml;l&ccedil;&uuml;de verilir.&rdquo; rivayetinden istifade ederek verir. &Ccedil;&uuml;nk&uuml; &ldquo;kadar&rdquo; kelimesi, belirtisiz tenvine sahiptir. Bu, g&uuml;nahk&acirc;r fakire verilen en azın &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. Yani yemek ve giyim gibi m&uuml;mk&uuml;n olan en az ihtiya&ccedil;lardır. Ona g&ouml;re zek&acirc;ttan faydalanacak g&uuml;nahk&acirc;rın durumu, adil bir şahsınki gibi değildir.</p>\n\n<p>\n	&Ouml;nceki konuyu beyan ettikten sonra Cevahir&rsquo;in yazarı şu noktaya vurgu yapıyor: &ldquo;B&uuml;t&uuml;n bunlara rağmen, ihtiyat edilmeli ve zek&acirc;t, g&uuml;nahk&acirc;r birine verilmemelidir. &Ccedil;&uuml;nk&uuml; iştigal-i yakini, beraat-ı yakini gerektirir, uğraşın varlığı, kabul&uuml; de ger&ccedil;ek kılar. Burada asıl vazife olan zek&acirc;tın verilmesidir ve bu vazife yakinidir. G&uuml;nahk&acirc;r şahsa zek&acirc;t verilmesinin, delillerin umumiyet ve mutlaklığına d&acirc;hil olup olmadığı bilinmediği ve zek&acirc;t verenin (beriu&rsquo;z-zimme olduğu) sorumlu olduğu farzı eda edip etmediği kesinleşmediği i&ccedil;in ihtiyat, (beraat-ı zimme&rsquo;ye) sorumlu olduğu farzı eda ettiğine yakin h&acirc;sıl olması i&ccedil;in adil şahsa verilmesidir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Bu y&uuml;zden Cevahir&rsquo;in yazarı, s&ouml;z&uuml;n&uuml;n başında yiyecek temini i&ccedil;in adil olmayan şahsa ve ailesine zek&acirc;t verilmesine izin verse de, birka&ccedil; satır sonra ihtiyatı, onun terkedilmesinde g&ouml;r&uuml;r. Adalet şartı hakkında son d&ouml;nemde yaşayan fakihlerin geneli, şart olmadığını kabul ederler.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Fakihler, zek&acirc;ta m&uuml;stehak olan bazı kimseleri, ortaya koydukları birka&ccedil; delile binaen diğer bazılarına g&ouml;re &ouml;ncelemenin m&uuml;stehaplığı hakkında g&ouml;r&uuml;ş bildirmişlerdir. &Ouml;rneğin, Hadaik yazarı ş&ouml;yle buyuruyor: &ldquo;&Acirc;limler, birka&ccedil; delile g&ouml;re bazı m&uuml;stehakların diğer bazılarına tercih edilmesinin m&uuml;stehap olduğunu a&ccedil;ık&ccedil;a zikretmişlerdir. Birinin &ouml;tekinden daha faziletli olması gibi şeyler delildir. Birisi zor şartlarda dahi başkalarından birşey istemeyecek kadar hay&acirc;lıdır. M&uuml;stehak olanın akraba ya da aileden olması tercih sebeplerinden birka&ccedil;ıdır.&rdquo; O, daha sonra Allame vasıtasıyla Muhtelef kitabında Şeyh Mufid&rsquo;ten ş&ouml;yle naklediyor: &ldquo;M&uuml;stehak olan bazılarının &ouml;ncelenmesi farzdır.&rdquo;</p>\n\n<p>\n	Şeyh Mufid&rsquo;e g&ouml;re ihtiya&ccedil; sahipleri fakirlik, basiret, paklık ve dindarlık &ouml;l&ccedil;&uuml;lerine g&ouml;re değerlendirilirler.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Bu y&uuml;zden Şeyh Mufid&rsquo;e g&ouml;re takadd&uuml;m-&ouml;ne almak i&ccedil;in gerekliliklerde, ihtiyacın şiddet ve derecesinin yeri yoktur. Ama Hadaik yazarının tabiriyle &acirc;limlerin a&ccedil;ık&ccedil;a zikrettiği ihtiya&ccedil; sahibi şahıs m&uuml;stehap &ouml;ncelikler c&uuml;mlesindendir. &Ccedil;ok fazla ihtiyacı olmasına rağmen hay&acirc;sından dolayı başkasından istememiş ve başkasına el a&ccedil;mamıştır. Bu durumda dahi şiddetli ihtiyacın tercih sebeplerinden biri olduğunu a&ccedil;ık&ccedil;a s&ouml;ylemiyorlar. Merhum Allame Hilli, Tezkire kitabında bu noktaya a&ccedil;ıklık getirerek ş&ouml;yle buyuruyor: &ldquo;En &ccedil;ok ihtiyacı olan şahıslara &ouml;ncelik vermemiz m&uuml;stehaptır.&rdquo; Allame Hilli, aynı şekilde fazilet ehli şahısların da &ouml;ncelikte tutulmasını m&uuml;stehap bilir. Başkalarından bir şey istememeyi de başlıca tercihler arasında zikreder. &Ccedil;&uuml;nk&uuml; bu şahıslar, genelde bu ruh haline sahip olduklarından daha &ccedil;ok sıkıntı &ccedil;ekerler.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	B&uuml;y&uuml;k fakih merhum Seyyid Muhammed Kazım Yezdi, Urvetu&rsquo;l-Vuska&rsquo;da, adalet ve faziletten sonra ihtiya&ccedil; derecesini de başlıca m&uuml;stehap tercihlerden kabul eder. O ş&ouml;yle buyuruyor: &ldquo;Zek&acirc;t verilirken en adil, en faziletli ve en &ccedil;ok ihtiya&ccedil; sahibinin g&ouml;zetilmesinin &uuml;st&uuml;nl&uuml;ğ&uuml; vardır. Zikredilen vasıflar arasında &ccedil;elişki meydana gelirse, &ouml;rneğin, birisi faziletli diğeri daha adaletli veya birisi daha adaletli diğer daha muhta&ccedil; olduğunda, konumları araştırılmalı ve birisi, konumunun gerekliliğine g&ouml;re se&ccedil;melidir.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Ayetullah Muntezeri bu konunun devamında, tercih edilebileceklerin i&ccedil;inden birinin tercih edilmesine (tercih-i m&uuml;reccehat) delalet eden rivayetleri zikrettikten sonra adalet ve faziletin tercihini beyan eden rivayetlerle, şiddetli ihtiyaca &ouml;ncelik veren rivayetler arasında, zek&acirc;tın şer&rsquo;&icirc; yasalaşma hikmetiyle uyumlu olsa da &ccedil;elişki olduğunu kabul eder.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Bu y&uuml;zden zek&acirc;tın kullanım yeri tercihlerinde, şiddetli fakirlik yaşayan; yemek, giyim ve mesken gibi bedensel temel ihtiya&ccedil;ların en azını temin etmekten aciz olanların tercih edilmeleri zorunlu değildir. Ger&ccedil;i Allame Hilli ve merhum Yezdi gibi fakihler, m&uuml;stehap tercihlerden biri olarak şiddetli ihtiyacı, adalet ve faziletle beraber zikretmişlerse de nihayetinde hi&ccedil; kimse şiddetli ihtiya&ccedil; tercihinin zorunluluğunu kabul etmemiştir.</p>\n\n<p>\n	<strong>b) Zek&acirc;tın Paylaşım Gerekliliğinde Adalet G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Zek&acirc;tın kullanılacağı yerler hakkında beyan edilen konulardan bir tanesi de zek&acirc;tın, paylaşımı veya paylaşılmamasıdır. Ger&ccedil;ekte soru şudur, zek&acirc;t almaya m&uuml;stehak olanlar sekiz kısım olduğundan, acaba zek&acirc;t b&uuml;t&uuml;n bu gruplar arasında b&ouml;l&uuml;nmeli mi veya bu gruplardan sadece bazılarına verilebilir mi?</p>\n\n<p>\n	Şia fakihlerine g&ouml;re zek&acirc;tın verileceği yerler sekiz grup olsa da onlar arasında zek&acirc;tın paylaşımı farz değildir.</p>\n\n<p>\n	Bu y&uuml;zden, maruf olan şudur: Fakirlik ve yoksulluk kelimeleri yanyana kullanıldıkları zaman iki farklı kavrama delalet ettiği i&ccedil;in paylaşım farz olmadığından bu iki kavram arasındaki farkın idrakı araştırma konumuz değildir.</p>\n\n<p>\n	Merhum Hansari bu konu hakkında ş&ouml;yle buyuruyor: &ldquo;Kuran-ı Kerim ve bazı hadisler, zek&acirc;tın kullanılacağı yerleri beyan etmiştir. Eğer bu guruplar arasında zek&acirc;t paylaşımı gerekli olsaydı, fakirlik ve miskinlik kavramlarının farkının ortaya &ccedil;ıkması i&ccedil;in araştırma yapmaya gerek olurdu ve bu iki lafızdan hangisinin zek&acirc;t verildiğinde vecibenin yerine getirilmesi hakkında bir sorunla karşılaşmamak i&ccedil;in en k&ouml;t&uuml; yaşam şartlarına delalet ettiğinin araştırılması gerekirdi. Ama zek&acirc;t paylaşımı gerekli değilse, bu durumda kavramlar arasında araştırma ve bu kavramları birbirinden ayırmanın &ouml;nemli bir sonu&ccedil; ve faydası olmayacaktır. &Ccedil;&uuml;nk&uuml; &ouml;nemli olan zek&acirc;t verilebilmesi i&ccedil;in cevaz oluşturacak bir tanımdır. G&ouml;r&uuml;n&uuml;şe g&ouml;re cevaz haddinin her iki kavram i&ccedil;in ge&ccedil;erli olan Gani-fazla olunmaması olduğu hakkında ihtilaf yoktur.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Allame Hilli Tezkiretu&rsquo;l-Fukaha&rsquo;da ş&ouml;yle buyuruyor: &ldquo;T&uuml;m Şia &acirc;limlerine g&ouml;re paylaşım farz değildir. Ehl-i s&uuml;nnetin &ccedil;oğunluğu da bu inan&ccedil;tadır. Hasan Basri, Suri, Ebu Hanife, Ahmed, aynı şekilde &Ouml;mer, Huzeyfe, İbn Abbas, Said b. Cubeyr, Tuhei, Eta ve Ebu Ubeyd de bu g&ouml;r&uuml;şe sahiptirler. Fakat Malik&rsquo;e g&ouml;re paylaşım farz olmasa da, ihtiyacı en &ccedil;ok olan &ouml;ncelikte tutulmalıdır.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Her hal&uuml;karda fakirliğin farklı katmanları g&ouml;z &ouml;n&uuml;nde bulundurulmalı. Mahrumiyet ve yokluktan yeterlilik merhalesine ulaşana kadar, hatta muhta&ccedil; kimse şanına uygun en temel yaşam ihtiya&ccedil;larından yoksun olduğu halde, paylaşımın gerekliliğini kabul etmemek ve mezk&ucirc;r gruplardan her birine verileni yeterli g&ouml;rmek, fakirliğin en haşin &ccedil;ehresi olan, mutlak fakirlikle m&uuml;cadele i&ccedil;in, &ouml;zel bir başlığın olmadığını g&ouml;sterir.</p>\n\n<p>\n	<strong>c) Fakirlere Yardım İ&ccedil;in Zek&acirc;tın Yeterli Olmadığı Varsayımı</strong></p>\n\n<p>\n	Fakihler humus babında ş&ouml;yle bir konuya değinirler: Seyyid hakkı, fakir seyyidlerin ihtiya&ccedil;larını gidermeyip onları hala fakir bıraktığı zaman, h&acirc;kim beyt&uuml;lmaldan vereceği mallarla bunu telafi etmelidir. Ger&ccedil;i fakihler humus konusundaki seyyid hakkının yeterli olmama imk&acirc;nına değinseler de zek&acirc;t konusunda, Mabsut<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> kitabında Şeyh Tusi&rsquo;den başka hi&ccedil;kimse bu konuya değinmemiştir. Verilen zek&acirc;tlar, ihtiya&ccedil; sahiplerinin yaşamları i&ccedil;in yeterli olmazsa ne yapılmalıdır?</p>\n\n<p>\n	Merhum Şeyh, humus konusunda izhar ettiği gibi zek&acirc;tın muhta&ccedil;lar i&ccedil;in yeterli olmaması durumunda beyt&uuml;lmaldan istifade edilmelidir. Burada ş&ouml;yle bir sorunun yeri vardır: Fakihler, neden zek&acirc;tın yeterli olmama varsayımına değinmişlerdir? G&ouml;r&uuml;n&uuml;şe g&ouml;re bu sorunun cevabında iki delil zikredilebilir. Birincisi, fakihler ş&ouml;yle tasavvur etmiş ve şu kanıya varmış olabilirler; zek&acirc;t mallarının verilmesiyle fakirlerin ihtiya&ccedil;ları tamamen giderilebilir. Bu y&uuml;zden onların fakirliklerinin giderilmesi i&ccedil;in diğer mallara ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Bu y&uuml;zden Mabsut kitabında Şeyh Tusi&rsquo;den başka hi&ccedil; kimse yetersizlik ihtimalini vermemiş ve bu konudan bahsetmemiştir. G&ouml;r&uuml;n&uuml;şe g&ouml;re fakihlerin genelinin bu inan&ccedil; ve tasavvurunun kaynağı olan zek&acirc;tın, fakirlerin ihtiyacına yeterli olduğu g&ouml;r&uuml;ş&uuml;, rivayetlerdedir. &Ccedil;&uuml;nk&uuml; bazı rivayetlerde bu noktaya işaret edilmiştir; toplumdaki zenginler, zek&acirc;tlarını verdikleri takdirde bu mallar, onların ihtiya&ccedil;larını giderecek ve hi&ccedil;bir fakir kalmayacaktır.</p>\n\n<p>\n	Abdullah b. Senan sahih bir hadiste İmam Sadık&rsquo;tan (a.s) ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Allah-u Te&acirc;la namazı farz kıldığı gibi zek&acirc;tı da farz kılmıştır. Ve zenginlerin mallarından fakirlere yetecek &ouml;l&ccedil;&uuml;de farz kılmıştır. Eğer Allah, farz edilen &ouml;l&ccedil;&uuml;n&uuml;n onlar i&ccedil;in yeterli olmayacağını bilseydi kesinlikle daha fazlasını farz kılardı. O halde fakirlerin fakirliği, zenginlerin, fakirlerin hakkını &ouml;demekten imtina etmesi sebebiyledir. İlahi h&uuml;km&uuml;n eksikliğinden değildir.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Aynı manaya, Muhammed b. M&uuml;slim&rsquo;in sahihi ve İmam Sadık&rsquo;tan nakledilen (a.s) muteber rivayet de delalet eder.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> Bundan dolayı Allah, zek&acirc;tı fakirlerin ihtiya&ccedil;larını tamamen giderecek şekilde teşrii etmiş olduğundan, bu h&uuml;k&uuml;m icra edildiğinde fakirlerin hakları &ouml;denecektir. Sorun, bazı zenginlerin bu vazifeye amel etmeyip farz olan mali hakları yani zek&acirc;tı vermemelerindedir.</p>\n\n<p>\n	Yukarıdaki mananın kabul&uuml;, beyan edilen noktanın devamlı ve b&uuml;t&uuml;n şartlarla mutabık olması, zek&acirc;tın yetersizlik varsayımının beyan edilmemesine sebep olmuş olabilir, bu ihtimali vardır. G&ouml;r&uuml;n&uuml;şe g&ouml;re zek&acirc;tın yetersizliği varsayımının beyan edilmemesi i&ccedil;in başka bir sebep mevcuttur.</p>\n\n<p>\n	Fakihler bu sebepten dolayı bu konuya değinmemiş olabilirler. Zek&acirc;t, fakirlerin ihtiya&ccedil;larını gidersin ya da gidermesin, fakihler onlar i&ccedil;in farz haklardan başka bir hakkı kabul etmiyorlar. &Ccedil;&uuml;nk&uuml; zenginlerin mallarından alınması gereken farz haklar alınmıştır. Farz olan zek&acirc;ta yapılacak eklemenin delile ihtiyacı vardır ki b&ouml;yle bir şey de mevcut değildir. Zek&acirc;tın dokuz yerin dışında herhangi bir hakka sahip olmadığını s&ouml;yleyen hadislere istinaden b&ouml;yle bir yorum &ccedil;ıkarılabilir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Sonu&ccedil; olarak mezk&ucirc;r delillerden ş&ouml;yle bir netice alınabilir: Fakihlerin g&ouml;r&uuml;şlerinde ve fıkhın zek&acirc;t babında fakirliğin en haşin &ccedil;ehresi olan yemek, giyim, mesken gibi temel ihtiya&ccedil;ların temini i&ccedil;in en d&uuml;ş&uuml;k imk&acirc;natın yokluğu ile m&uuml;cadeleden bahsedilmiş, fakat &ccedil;ok &ouml;nem verilmemiştir.</p>\n\n<p>\n	Bunun sebebi onların, fakirliğin ortadan kaldırılmasını zek&acirc;t, humus, fey ve bazı malların halkın genel maslahatlarında kullanım yerleri &ccedil;er&ccedil;evesinde caiz g&ouml;rmelerinden kaynaklanır. Bu vazife, zek&acirc;t, humus ve diğer mali kefaretler gibi mali farzların &ccedil;er&ccedil;evesinde, zenginlerin sorumluluğundadır. Ve bu kaynakların toplanarak, genel maslahatlar ve Allah yolunda kullanılması, devletin sorumluluğundadır. Bundan dışında, fakirlikle m&uuml;cadelede zenginlerin hi&ccedil;bir sorumluluğu yoktur. Bu durum, bazı hadislerin gerektirdiği gibi zenginler g&ouml;revlerini ger&ccedil;ekleştirmeleri ya fakirliği ortadan kaldırmak i&ccedil;in yeterlidir veya zenginlerin bundan fazlasıyla sorumlu tutulmadıklarındandır.</p>\n\n<p>\n	Bu s&ouml;z devlet i&ccedil;inde ge&ccedil;erli olabilir. Zikredilen kaynaklar, fakirliğin ortadan kaldırılması i&ccedil;in yeterli olmazsa, devlet, fakirliği ortadan kaldırmak i&ccedil;in diğer kaynaklardan faydalanmak ve yeni vergiler koymakla sorumlu değildir.</p>\n\n<p>\n	Fakirlik ve yoksulluğun varlığının s&uuml;rmesi devletin y&ouml;netimini zorlaştırır ve fakihlerin bu konuda g&ouml;revlerini eksik yaptığı olgusunun zamanla oluşumu &ouml;nlenemez hal alır.</p>\n\n<p>\n	<strong>2- Yemek Zorunluluğu</strong></p>\n\n<p>\n	Şehid-i Sani değerli Lum&rsquo;e şerhi kitabında zorunlu yerleri ş&ouml;yle sayıyor:</p>\n\n<p>\n	1-Bir şahıs, yemek yemediği zaman &ouml;lme ihtimali ile karşı karşıya kalabilir.</p>\n\n<p>\n	2- Bir şahsa g&ouml;re yemek yememek hastalanmasına veya hastalığının şiddetlenmesine yol a&ccedil;abilir.</p>\n\n<p>\n	3- Yemek yememek, şahsın şiddetli bir şekilde zayıf kalmasına ve eğer yolculukta ise kervandan geri kalarak zorluk ve sıkıntıya d&uuml;şmesine sebep olabilir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Zikredilen şıklar, &ouml;zel bir haleti g&ouml;sterse de fakihlerin &ouml;zel ama yeterliliğe karşı tavırları bize, neticeye varmada yardımcı olur. Bir şahıs, aşırı a&ccedil;lıktan korkar, yemek yememek onun &ouml;lmesine veya hastalanmasına veya hastalığının şiddetlenmesine sebep olursa, b&ouml;yle bir durumda başkasından yemek alamadığı zaman, zorunluluk miktarınca leş ve eti haram olan hayvanın etinden yiyebilir. Fakat bir başkasının yanında yiyecek bulunması durumunda iki yol ortaya &ccedil;ıkar; ya yiyeceğe ihtiyacı olan şahsın, o yemeği almak i&ccedil;in parası vardır ve yemek karşılığında &ouml;deme yapmalıdır veya o yemeği alacak parası yoktur.</p>\n\n<p>\n	Parası olduğu takdirde yiyecek sahibi, yiyeceği o şahsa vermek zorundadır. &Ccedil;&uuml;nk&uuml; zorunlu olan şahıs &ouml;lmek gibi bir tehlikeyle karşı karşıyadır ve muhterem bir canı kurtarmak farzdır; hastalık veya hastalığın şiddetlenmesine maruz kalmıştır ki bu, itina edilmesi gereken bir zarardır.</p>\n\n<p>\n	Bu y&uuml;zden yiyecek sahibi şahıs, &ldquo;zarara uğratmamak&rdquo; kuralı gereği malını vermek zorundadır. Diğer taraftan zor durumda olan şahsın, yiyecek mukabilinde vereceği parası ya da malı olduğunda malını vermesi farzdır. &Ccedil;&uuml;nk&uuml; yiyeceği parası varken karşılıksız vermek yiyecek sahibine zarar vermektir. Burada da &ldquo;zarara uğratmamak&rdquo; kuralı tekrar uygulanır.</p>\n\n<p>\n	O halde parası ya da malı olan zor durumdaki şahıs, yiyecek sahibinin karşılık istememesi dışında alacağı yiyecek karşılığında para vermelidir. Fakat yiyecek sahibi zorunlu durumu g&ouml;rerek yiyeceği, normalin &uuml;st&uuml;nde bir fiyata satmak isterse bu durumda Şeyh Tusi, Mabsut kitabında &ouml;zel bir g&ouml;r&uuml;şe sahiptir. Ona g&ouml;re yukarıdaki durumda zor durumda olan şahıs malı, yiyecek sahibinden kaba kuvvetle alabilir. Bunu yapmalıdır &ccedil;&uuml;nk&uuml; şer&rsquo;i a&ccedil;ıdan o, yiyeceğe m&uuml;stahaktır ve yiyecek, &ouml;demeyi engelleyen başka birinin elindedir.</p>\n\n<p>\n	Kaba kuvvete g&uuml;c&uuml; yetmeyen şahıs, almak istediği malın bedeli karşılığında başka bir şey &ouml;demeyecek şekilde ge&ccedil;ersiz bir alış-veriş hilesine başvurarak yiyeceği alabilir.</p>\n\n<p>\n	Eğer sahih bir alış-verişten başka bir yol bulunmazsa &ouml;demeyi kabul etmeli ve yiyeceği normalin &uuml;st&uuml;nde bir fiyatla satın almalıdır.</p>\n\n<p>\n	O, normalinden daha fazla bir değere alınan mal ve alış-verişte belirlenen fiyatın, zor durumda olan şahsın aldığı mala sahip olup olmaması hakkında ihtilaf olduğunu s&ouml;yleyerek ş&ouml;yle buyuruyor: &ldquo;Bazıları zor durumda olan şahsın aldığı malın sahibi olduğunu kabul etmişlerdir. Fakat bazıları da, bu durumda da sadece &ouml;dediği karşılık miktarınca sahip olduğunu s&ouml;ylemişlerdir. &Ccedil;&uuml;nk&uuml; zor durumda olan şahsın durumu, mecbur edenin durumu gibidir. Sonu&ccedil;ta ise Şeyh, Mabsut kitabında son g&ouml;r&uuml;ş&uuml; kabul eder.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Allame Muhtelef&rsquo;te<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a>, Muhakkik Şerai&rsquo;de ve Cevahir yazarı kitabında<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> eğer malın karşılığından fazlası zor durumda olan şahsın &ouml;deyebileceği bir miktar ise, ancak o miktara sahip olacaktır. Buna g&ouml;re zor durumda olan şahıs sadece verebileceği fiyattan fazlasına sahip olamaz. Şimdi şu soruya dikkat edelim: zor durumda olan şahsın yiyecek karşılığında verebileceği mal ya da parası olmaması halinde, acaba yiyecek sahibinin bu yiyeceği vermesi farz mıdır?</p>\n\n<p>\n	Şeyh Hilaf&rsquo;ta ve İbn İdris Şerai&rsquo;de yiyecek sahibinin hi&ccedil;bir zorunluluğu olmadığı g&ouml;r&uuml;ş&uuml;n&uuml; kabul ediyorlar. Kendi g&ouml;r&uuml;şlerine bazı deliller sunmuşlardır. &Ouml;ncelikle telefe yardımın &ouml;rneklerinden olmadığı i&ccedil;in yiyecek vermemek haram değildir. İkincisi muhterem bir canı korumak farzdır lakin bunun delili icmadır ve icma, şer&rsquo;i h&uuml;k&uuml;mlerin lafzi olmayan delili olduğundan onun yakin edilen miktarıyla yetinilir.</p>\n\n<p>\n	Bu y&uuml;zden muhterem bir canı kurtarmak i&ccedil;in bir malı bağışlamanın farz olması, belli değildir. Aksine farz olmadığı kesindir. &Ccedil;&uuml;nk&uuml; şeri kurallara uygun davrananların devamlı yapageldikleri tam tersidir (h&acirc;lbuki m&uuml;stemir sire-i m&uuml;teşerri bunun hilafınadır). &Ouml;rneğin para &ouml;deyerek kurtarabilecekleri halde &ouml;denmediğinden dolayı &ouml;len şahıslar veya tedavi i&ccedil;in paraya ihtiyacı olan hastalar, eğer muhterem canı kurtarmak farz olsaydı, zikredilen yerlerde para &ouml;demek farz olurdu. Ve bu g&ouml;steriyor ki, muhterem canı korumak mutlak surette farz değildir. Bu şu demek, fıkıh &acirc;limleri ve takva sahipleri, kendileri hesabına para &ouml;denmese de ihtiya&ccedil; sahibini rahatlatırlar.</p>\n\n<p>\n	Şeyh&rsquo;in Hilaf&rsquo;ta ve İbn İdris&rsquo;in Şerai&rsquo;de istisnai g&ouml;r&uuml;şleri karşısında diğer fakihler zor durumda olan şahsa yiyecek vermeyi, İbn Ebu Umeyr&rsquo;in İmam Sadık&rsquo;tan (a.s) naklettiği bir&ccedil;ok muteber rivayete dayanarak farz bilirler. İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bir tek kelimesiyle bir m&uuml;minin &ouml;ld&uuml;r&uuml;lmesine sebep olan şahsın kıyamet g&uuml;n&uuml; alnına, Allah&rsquo;ın rahmetinden &uuml;midini kesmiştir, yazılır.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Allah&rsquo;tan &uuml;midin kesilmesi, şahsın m&uuml;ekked haramları yaptığı zamandır. Burada da şahsın &ldquo;yiyeceği vermiyorum&rdquo; demesi veya fiili olarak vermemesiyle zor durumda olan şahsın &ouml;l&uuml;m&uuml;ne sebep olur. Aynı şekilde Cevahir yazarı ş&ouml;yle buyuruyor: &ldquo;Muhterem bir canı koruma gerekliliği, delile ihtiyacı olmayan aşik&acirc;r şeylerdendir.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Fakihlerin, yiyecek verilmesinin farz olması hakkındaki meşhur g&ouml;r&uuml;ş&uuml;n&uuml; kabul ettikten sonra şu soru beyan edilir: Veren şahsa hangi &ouml;l&ccedil;&uuml;de vermesi farzdır? Acaba zor durumda olan şahsı, &ouml;l&uuml;mden kurtarıp hayatına devam edebileceği miktarda mı vermelidir yoksa onu doyuracak &ouml;l&ccedil;&uuml;de mi vermesi gerekir?</p>\n\n<p>\n	Şehit Sani, her bir g&ouml;r&uuml;ş i&ccedil;in bir takım sebepler zikrettiği iki ihtimal veriyor.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> Cevahir yazarı, doyuracak &ouml;l&ccedil;&uuml;de verilmesinin gerekliliği g&ouml;r&uuml;ş&uuml;n&uuml;n aşik&acirc;r bir zayıflığa sahip olduğuna inanıyor. &Ccedil;&uuml;nk&uuml; &ldquo;zaruret, kendi miktarınca belirlenir&rdquo; ve burada daha fazla zorunluluk iktiza etmediği s&uuml;rece &ouml;l&ccedil;&uuml;, sedd-i ramaktır (en az miktardır).<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Ger&ccedil;ekte zorda olana yiyecek vermenin gerekliliği ve onun &ouml;l&ccedil;&uuml;s&uuml; konusunda, bir taraftan muhterem bir canı korumak, diğer taraftan &ldquo;insanlar kendi mallarının sahibidirler&rdquo; kuralıyla &ccedil;elişir.</p>\n\n<p>\n	Muhterem canın korunmasıyla, m&uuml;lkiyetin korunması kendi &ouml;l&ccedil;&uuml;tlerinden dolayı birbirleriyle &ccedil;elişir. Elbette muhterem canın korunması, muhterem canı korumaya sıdk ettiği s&uuml;rece &ouml;ncelik sahibidir. Fakat muhterem canı korumak, ondan fazlasına sıdk etmemiştir. M&uuml;lkiyet hakkını korumak, gerekliliğin kaldırılmasını zorunlu kılar. &Ccedil;&uuml;nk&uuml; sedd-i ramaktan fazlasını kabul etmek, gerekliliğin olmamasını kabullenmektir ve ihtiya&ccedil;tan fazlasının yapılması halinde yardım ve ihsan etmiş sayılır. Şahıs, &ccedil;aresizlik haddine ulaşır ve yiyecek sahiplerinin sayısı da &ccedil;ok olursa herhangi bir &ccedil;elişkiye d&uuml;ş&uuml;lmeden şahıs kurtarabilir.</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Bu makalenin hedefi fakihlerin, fakirlik olgusuna ve mutlak fakirliğe karşı bakış a&ccedil;ılarına ulaşmaktır. Bu y&uuml;zden fakirlikle m&uuml;cadele, zenginlerin ve devletin fakirlik karşısındaki vazifesi, bu vazifenin sınırı, mutlak fakirlikle m&uuml;cadelenin diğer fakirlik katmanlarına nispetle &ouml;ncelik tanınarak tercih edilmesi veya edilmemesi hakkındaki g&ouml;r&uuml;şlerin ortaya konulması, bu makalenin hedeflerindendir. Bu araştırmadan ele ge&ccedil;en sonu&ccedil;ları şu şekilde beyan etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Şahıs &ccedil;aresizlik haddine ulaştığında g&uuml;c&uuml; yeten herkesin onu kurtarması farzdır. Eğer tek bir kişi varsa ve kurtarmaya g&uuml;c&uuml; yetiyorsa, ona vacib-i ayni olur. Eğer birden fazla olursa, vacib-i kifaidir. &Ccedil;&uuml;nk&uuml; muhterem canı korumak farzdır. Sadece &ccedil;aresizliği ortadan kaldıracak &ouml;l&ccedil;&uuml;de vermek farzdır. Bu y&uuml;zden zaruret daha fazlasını gerektirmediği s&uuml;rece seddi ramak miktarınca vermek gereklidir.</p>\n\n<p>\n	2- &Ccedil;aresizlik aşamasından sonra fakirlere karşı zenginlerin vazifesini iki b&ouml;l&uuml;me ayırabiliriz. Birinci b&ouml;l&uuml;m zek&acirc;t, humus, fitre zek&acirc;tı, kefaret, belirli hak, hasat hakkı ve hatta adak gibi mali farzlardır. İkinci b&ouml;l&uuml;m, zenginlerin g&ouml;n&uuml;ll&uuml; olarak yaptıkları bor&ccedil;, vakıf, miras ve sadaka gibi yardımlardır. İnan&ccedil;lı zengin, Allah rızası ve uhrevi sevaplar i&ccedil;in g&ouml;n&uuml;ll&uuml; olarak zikredilen yardımları yapar.</p>\n\n<p>\n	3- Fakihlere g&ouml;re devletin de fakirlere karşı vazifeleri vardır. Devletin elinde bulunan kaynaklardan bazıları fakir ve yoksullar i&ccedil;in kullanılır ve diğer bazılarının belirli kullanım yerleri olmadığından M&uuml;sl&uuml;manların maslahatı ve İslam toplumu i&ccedil;in kullanılır. Bu kaynakların, fakirliği ortadan kaldırmak i&ccedil;in kullanılması, devletin teşhisine ve fakirliğin h&acirc;kim a&ccedil;ısından diğer maslahatlara nispetle &ouml;nemine bağlıdır.</p>\n\n<p>\n	4- Fakirliğin ortadan kaldırılması i&ccedil;in ihtisas edilen kaynakların bazıları, mutlak fakirliği ortadan kaldırmak i&ccedil;indir. Bor&ccedil; verme kurumu, m&uuml;stahak olanın bor&ccedil; alarak k&uuml;&ccedil;&uuml;k sermayelerle veya ara&ccedil;larla &ccedil;alışmasına yardımcı olarak fakirlikten ve hatta mutlak fakirlikten kurtulabilecek fakirlere yardım eden bir kurumdur. Ger&ccedil;i borcu geri &ouml;deme &uuml;midi olmayan fakirler i&ccedil;in borcun manası yoktur. Sadakalar, hasat hakkı, belirli hak, mutlak fakirliği ortadan kaldırmaya y&ouml;nelik belirli m&uuml;stehaplardandır. Fitre zek&acirc;tı ve kefaretler de mutlak fakirliği ortadan kaldırmaya y&ouml;nelik farzlardandır.</p>\n\n<p>\n	5- Zek&acirc;t, fakirliği ortadan kaldıran en &ouml;nemli farz kaynaklardan sayılır. G&ouml;r&uuml;n&uuml;şe g&ouml;re fakihler, bu kaynak ile mutlak fakirliği ortadan kaldırma &ouml;nceliği g&ouml;r&uuml;ş&uuml;n&uuml; benimsememişlerdir. &Ccedil;&uuml;nk&uuml; birinci olarak Şia fakihlerinden ve Ehlis&uuml;nnetin meşhur &acirc;limlerinden hi&ccedil; birisi, zek&acirc;tın m&uuml;stehak sınıflar arasında paylaşımının gerekliliğine benimsememişlerdir. Bu y&uuml;zden zek&acirc;t mallarının mutlak fakirlere g&ouml;re daha iyi durumda olan şahıslar i&ccedil;in kullanılması yeterlidir. İkincisi, Mebsut&rsquo;ta Şeyh Tusi&rsquo;den başka hi&ccedil;bir fakih, zek&acirc;tın, fakirlerin ihtiya&ccedil;larını gidermek i&ccedil;in yetersiz olduğu varsayımına değinmemiştir. (Şehit Sadr&rsquo;ın İktisadımız kitabı istisnalardan sayılabilir.) Bu varsayımın konu edilmemesi zihne şu g&ouml;r&uuml;ş&uuml; getirebilir; fakihler, devlet ve zenginlerin vazifesi &ccedil;er&ccedil;evesinde bundan fazlasını benimsememişlerdir.</p>\n\n<p>\n	6- &Ouml;nceki b&ouml;l&uuml;m&uuml;n genelinden anlaşılan şu ki, fakihler, mutlak fakirlikle m&uuml;cadelenin &ouml;nceliği olduğunu kabul etmemektedirler. &Ccedil;&uuml;nk&uuml; hadislere dayanarak zek&acirc;tı, fakirlerin ihtiya&ccedil;larının temini i&ccedil;in yeterli g&ouml;r&uuml;yorlar. Yetersizliği hakkında ise bir delil olmadığını kabul ediyorlar. B&uuml;t&uuml;n herkes zek&acirc;t vererek vazifesine amel ettiğinde fakir kalmayacaktır. Fakirin varlığı zek&acirc;tın yetersizliğinden değil, bazı zenginlerin sorumluluklarını yerine getirmemesindendir.</p>\n\n<p>\n	7- Bu delilin doğru kabul edilmesi, hem zek&acirc;tın yetersizliği varsayımının d&uuml;zenlen-memesinin ve hem de zek&acirc;ta m&uuml;stahak guruplar arasında zek&acirc;tın paylaşımının farz olmasını kabul etmemenin beyanıdır. &Ccedil;&uuml;nk&uuml; her ne kadar zek&acirc;tın m&uuml;stahak guruplar arasında paylaşılmasının farz olmadığına inanılsa da zek&acirc;t, b&uuml;t&uuml;n sınıfların ihtiya&ccedil;larını gidermek i&ccedil;in yeterlidir.</p>\n\n<p>\n	Fakirlerin ihtiyacının giderilmesi i&ccedil;in zek&acirc;tın yetersizliği varsayımının d&uuml;zenlen-memesinin delili, fakihlerin belirli farz haklardan başka bir mali farzı resmi olarak tanı-mamalarından kaynaklanabilir. İster zek&acirc;t, fakirliğin tamamen ortadan kalkmasına sebep olsun ister olmasın, her iki surette zenginler, kendi vazifelerine amel etmişlerdir. Bu &ccedil;ıkarımda, bazı hadislere istinat edilmiştir. Elbette muhalif deliller de mevcuttur.</p>\n\n<p>\n	8- &Ouml;nceki maddelere istinaden şu netice alınabilir; fakihlere g&ouml;re fakirlikle m&uuml;cadele zorunluluğu zek&acirc;t, humus, kefaret, fitre zek&acirc;tı gibi belirli mali farzlar, zenginler i&ccedil;in zorunludur. Bu zorunluluk, kullanımı sadece fakirler i&ccedil;in olan devlete ait kaynaklar i&ccedil;in de ge&ccedil;erlidir. Eğer yapılan yardımlara rağmen hala mahrum şahıslar mevcutsa, zenginlerin mallarından, başka bir mali farz belirlemek i&ccedil;in delil yoktur. Ama manevi y&ouml;nlere, ilahi hedeflere ve uhrevi sevaplara dayanarak yardımlaşmaya, kardeşlik hakkına ve mali m&uuml;stehaplara bir&ccedil;ok vurgu yapılmıştır. G&ouml;n&uuml;ll&uuml; yapılan yardımlarla mahrumların elinden tutmak toplum arasındaki bağı g&uuml;&ccedil;lendirir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gunnar Myrdal, Tarhi Barai Mubareze ba Fakr-i Cihani, Babek Kahramani terc&uuml;mesi, Emir Kebir, 1355, s. 57.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Keith Griffin ve Jeffrey James, İntikal be Tovsiei Adilane, Muhammed Rıza Re&rsquo;feti terc&uuml;mesi, Vezaret-i Umur-i Harici, 1368, s. 12.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Luis Enrigue, age.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Michael Todaro, Tovsiei İktisadi der Cihan-i Sevvom c. 1, Gulamali Fercadi terc&uuml;mesi, Sazman-i Bername ve Bud&ccedil;e, 1358, s. 250-251.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Scharl Jill ve Scharyl Reest, Tarih-i Akaid-i İktisadi, Kerim Sencabi terc&uuml;mesi, Danışgah-i Tahran, 13, s. 245-246.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, s. 270-271</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Seyyit Ruhullah Humeyni, Tahriru&rsquo;l-Vesile, c. 2, s. 125-126.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru&rsquo;l-Kelam, c. 25, Daru&rsquo;l-Kutubi&rsquo;l-İslamiye, 1. baskı, s. 1-4.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age, c. 28, s. 122.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mearic, 24-25.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, c. 15, s. 10.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam, 141.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nasır Mekarim Şirazi ve yardımcıları, Tefsir-i Numune, c. 6, Daru&rsquo;l-Kitabi&rsquo;l-İslamiyye, 7. baskı, 1361, s. 56.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf Behrani, el-Hadaiku&rsquo;n-Nazire, c. 12, M&uuml;essese-i Neşr-i İslami, s. 12.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Murtaza Ensari, kitab-ı taharet, c. 2.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, Cevahiru&rsquo;l-Kelam, c. 15, s. 8.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muessese-i Fıkhiyi Şia, Silsiletu&rsquo;l-Yenabiu&rsquo;l-Mevedde, ed-Daru&rsquo;l-İslamiyye, miladi 1993, c. 29, s. 208.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, miladi 1990, c. 5, s. 181.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 372.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 276.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 411.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 343.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 280.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 232.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 434.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 29, s. 247.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 5, s. 330-331.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, Velayet-i Fakih, c. 3, Daru&rsquo;l-Fikr, Kum 1411 h. k, 1. baskı, s. 495-498.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, s. 37.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ger&ccedil;i bu mefhumun algılanmasında sapmalar olmuşsa da şan ve konum, olumlu y&ouml;nlere de sahiptir. Bunun tahlili i&ccedil;in başka bir fırsat gerklidir.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Bakır Sadr, İktisaduna, Mektebu&rsquo;l-E&rsquo;lami&rsquo;l-İslami, 1. baskı, 1417 hk, s. 465 ve 475 ve 476.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. Hasan el-Hurru Amuli, Vesailu&rsquo;ş-Şia, c. 6, bab 8 ez abvab-ı m&uuml;stehakkini zek&acirc;t, hadis 4, s. 159.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in, Muhammed Rıza Yusufi, Mecellename-i Mufid, sayı 16, Mukayese-i Mefahim-i Fakr ve Meskenet Ba Du Mefhumi Fakr-ı Mutlak ve Nisbi.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;S&ouml;z budur ancak; sadakalar (zek&acirc;tlar), yoksulların, hi&ccedil;bir şeyi bulunmayanların, o malı toplayıp devşirmeye memur olanların, g&ouml;n&uuml;lleri M&uuml;sl&uuml;manlıkla uzlaştırılmak istenen kişilerin, k&ouml;lelerle tutsakların, bor&ccedil;luların, Allah yolunda savaşanların ve yolda kalmışların hakkıdır, Allah&rsquo;ın h&uuml;km&uuml;d&uuml;r bu ve Allah her şeyi bilir, h&uuml;k&uuml;m ve hikmet s&acirc;hibidir.&rdquo; Tevbe, 60.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Merhum Ayetullah Yezdi Tabatabai, Urvetu&rsquo;l-Vuska&rsquo;da, c. 1, taklit konusunun 23. meselesinde adaleti ş&ouml;yle tanımlıyor: &ldquo;Adalet, farzları yerine getirme ve haramları terketme alışkanlığıdır. Zanni ve yakini olarak keşfedilen h&uuml;sn-&uuml; zahirle veya bilgi olarak fayda sağlayan yaygınlıkla sabit olur. M&uuml;&ccedil;tehitlerin herbirisi tanımın i&ccedil;eriğine dipnot yazmışlardır. Her hal&uuml;karda g&uuml;nah, farzları terkedip haramları yapmaktır. G&uuml;nahk&acirc;r iki &ccedil;eşittir, yapılan yardımları, birincisi i&ccedil;ki i&ccedil;mek gibi haram yollarda harcayan, ikincisi namaz ehli olmayan şahıs gibidir. S&ouml;z konusu g&uuml;nahk&acirc;r, zek&acirc;t malını haram yolda kullanandır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan Necefi, age, c. 15, s. 394.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmed Hansari, Camiu&rsquo;l-Medarik, c. 2, s. 77, M&uuml;essese-i İsmailiyan, 2. baskı, 1364.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf el-Bahrani, el-Hadaiku&rsquo;n-Nazire, age, c. 12, s. 226-228.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf Hilli, Tezkiretu&rsquo;l-Fukaha, c. 5, s. 338-339, M&uuml;essese-i Alu&rsquo;l-Beyt, 1. baskı, 1414 h.k.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Muhammed Kazım Yezdi, Urvetu&rsquo;l-Vuska, c. 2, mesele 9, zek&acirc;t m&uuml;stahaklarının sıfatları babı.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Huseyin Ali Muntezeri, ez-Zek&acirc;t, c. 3, s. 252, Neşr-i Tefekk&uuml;r, 1. baskı, 1413 h.k.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Ahmet Hansari, age, s. 58.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, age, s. 336-338.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muessese, Fıkh-ı Şia, age, c. 29, s. 201-202.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, babu evvel min ebvabi ma tecibu fihi&rsquo;z-zek&acirc;t, hadis 3.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, hadis 2 ve 6.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, bab 8 min ebvabi ma tecibu fihi zek&acirc;t.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Şerhu Lum&rsquo;eti&rsquo;l-Dimeşkiyye, c. 7, s. 348, İntişarat ve &Ccedil;aphane-i İlmiyye-i Kum, 2. Baskı, 1396 h.k.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Tusi, el-Mabsut, c. 6, s. 285-286, el-Mektebetu&rsquo;l-Murtezeviyye.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasan b. Yusuf el-Hilli, el-Muhtelef, c. 687, Mektebetu&rsquo;n-Neyneva el-Hadise.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, c. 36, s. 438.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. el-Hasan el-Hurr-i Amuli, age, c. 19, 2. Bab, min ebvabi&rsquo;l-kısas fi&rsquo;n-nefs, hadis 4, s. 9.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 432-433.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zeynuddin b. Ali el-Amuli, Mesaliku&rsquo;l-Efham fi Şerhi Şeraii&rsquo;l-Ahk&acirc;m, c. 2, s. 250, Mektebetu Basiret, Kum.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Hasan el-Necefi, age, s. 434.</p>\n	</div>\n</div>','Fakihler Açısından Fakirlikle Mücadele','','publish','closed','open','','fakihler-acisindan-fakirlikle-mucadele','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3034',0,'post','',0),(3035,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	Sefinet&uuml;l Bihar kitabında ş&ouml;yle nakledilmektedir:<br />\n	Allah Resul&uuml; (s.a.a) Medine yakınlarında yaşayan Yahudilerden bir guruba ait olan Beni Kurayza kalesini muhasara altına aldı. &Ccedil;&uuml;nk&uuml; onlar sık sık Allah Resul&uuml;&quot;ne ve M&uuml;sl&uuml;manlara eziyet ediyor, bir t&uuml;rl&uuml; uslanmıyorlardı. Bilahare Allah Resul&uuml; tek &ccedil;areyi onlarla savaşıp şerlerini ortadan kaldırmakta g&ouml;rd&uuml;; onlar durumu fark edince Allah Resul&uuml;&quot;ne bir el&ccedil;i g&ouml;ndererek &ouml;nceden kendileriyle tanışıklığı olan Ebu L&uuml;babeyi istişare i&ccedil;in onlara g&ouml;ndermesini istediler. Allah Resul&uuml; de Ebu L&uuml;babeyi onların yanına g&ouml;nderdi. Onlar Ebu L&uuml;babeye &quot;&quot;Bizim maslahatımızı nede g&ouml;r&uuml;yorsun? Acaba (Hz.) Muhammed&quot;in bizim hakkımızda vereceği h&uuml;km&uuml; kabul edelim mi?&quot;&quot; Ebu L&uuml;babe cevaplarında &quot;&quot;Evet&quot;&quot; dedi, &quot;&quot;Kabul edin&quot;&quot; ve boğazına işaret ederek Allah Resul&uuml;&quot;n&uuml;n onları &ouml;ld&uuml;rmek istediğini ima etti. Fakat bunu yapar yapmaz yaptığına şiddetle pişman oldu ve &quot;Ne yaptım ben; Allah&quot;a ve Resul&uuml;&quot;ne hiyanet edip Resulullah&quot;ın sırrını aşikar ettim!&quot; dedi ve kaleden dışarıya &ccedil;ıktı. Mahcubiyetinden artık Resulullah&quot;ın yanına bile uğramadan, doğrudan mescide gitti. Bir ipi boynuna bağlıyarak kendisini mescidin s&uuml;tunlarından birisine bağladı. (Şu anda o s&uuml;tunun yeri Allah Resul&uuml;&quot;n&uuml;n mezarının yanı başında t&ouml;vbe s&uuml;tunu diye meşhur olan ikinci s&uuml;tundur.) Evet kendisini bağladı ve &quot;Ya t&ouml;vbemin kabul olması veya &ouml;l&uuml;nceye kadar bu s&uuml;tundan kendimi a&ccedil;mayacağım.&quot;<br />\n	Olay Resulullah&quot;a haber verilince ş&ouml;yle buyurdu: &quot;&quot;Eğer benim yanıma gelmiş olsaydı, ben Allah&quot;tan onun i&ccedil;in mağfiret dilerdim; fakat madem direk olarak Allah&quot;a y&ouml;nelmiştir, Allah ona ne yapacağını daha iyi biliyor.&quot;&quot;<br />\n	Ebu L&uuml;babe g&uuml;nd&uuml;zleri oru&ccedil; tutuyordu; gece olunca kızı yiyip de &ouml;lmeyeceği kadar biraz yiyecek getiriyordu. İhtiya&ccedil; gidermesi gerektiği zaman onu direkten a&ccedil;ıyor, tekrar bağlıyordu. Bir m&uuml;ddet b&ouml;yle ge&ccedil;ti. Bir g&uuml;n Allah Resul&uuml; &Uuml;mm&uuml; Seleme annemizin odasındayken Ebu L&uuml;babe&quot;nin t&ouml;vbesinin kabul&uuml;ne dair kendisine vahiy indi. Resulullah Hz.&Uuml;mm&uuml; Seleme&quot;ye durumu haber verince, o, Allah Resul&uuml;&quot;nden bu m&uuml;jdeyi kendisinin Ebu L&uuml;babe&quot;ye iletmesi i&ccedil;in izin istedi. Allah Resul&uuml; de izin verdi. Hz. &Uuml;mm&uuml; Seleme başını odasının mescide bakan penceresinden &ccedil;ıkararak kendisini m&uuml;jdeledi.<br />\n	Ebu L&uuml;babe &quot;Elhamdulillah&quot; diyerek ş&uuml;kr&uuml;n&uuml; belirtti. M&uuml;sl&uuml;manlar onu s&uuml;tundan a&ccedil;maya kalkıştılar; ama buna izin vermedi ve &quot;&quot;Allah&quot;a andolsun ki sadece Resulullah&quot;ın beni buradan a&ccedil;masına razı olurum&quot;&quot; dedi. Resul-i Ekrem (s.a.a) teşrif ederek kendi elleriyle onu a&ccedil;tı ve ş&ouml;yle buyurdu: &quot;&quot;Allah seni bağışladı ve yeni anadan doğmuş gibi temizlendin.&quot;&quot;<br />\n	Ebu L&uuml;babe &quot;Ya Resulallah&quot; dedi, &quot;İzin verin t&ouml;vbemin kabul&uuml;n&uuml;n ş&uuml;kr&uuml; i&ccedil;in b&uuml;t&uuml;n varlığımı Allah yolunda sadaka vereyim.&quot; Allah Resul&uuml; &quot;hayır&quot; buyurdu. &quot;O halde &uuml;&ccedil;te ikisini vermeme izin verin.&quot; dedi. Allah Resul&uuml; yine &quot;hayır&quot; buyurdu. Bu sefer &uuml;&ccedil;te birisine izin isteyince izin verip inen şu ayetleri okudular:<br />\n	Diğerleri de g&uuml;nahlarını itiraf ettiler; onlar salih bir ameli, bir başka k&ouml;t&uuml;yle karıştırmışlardı. Umulur ki Allah t&ouml;vbelerini kabul eder; hi&ccedil; ş&uuml;phesiz Allah bağışlayandır, esirgeyendir. * Onların mallarından sadaka al; bununla onları temizlemiş, arındırmış olursun. Onlara dua et. Doğrusu senin duan, onlar i&ccedil;in bir s&uuml;kunet ve huzurdur. Allah işitendir, bilendir. * Onlar bilmiyorlar mı ki, ger&ccedil;ekten Allah kullarından t&ouml;vbeleri kabul eder ve sadakaları da alır. Ş&uuml;phesiz t&ouml;vbeleri kabul eden, esirgeyen odur. (Tevbe, 102-103-104)<br />\n	Bu &ouml;yk&uuml;n&uuml;n bize verdiği ders şudur ki t&ouml;vbe eden kimse, evvela g&uuml;nahlar g&ouml;z&uuml;nde hep b&uuml;y&uuml;k durmalı ve onların mahcubiyet eziklik ve ıstırabını b&uuml;t&uuml;n v&uuml;cuduyla hissetmeli ve Allah-u Teala&quot;nın rahmet ve mağfiretini en b&uuml;y&uuml;k nimet olarak g&ouml;rmeli ve buna ulaşmak i&ccedil;in b&uuml;t&uuml;n gayretlerini harcamalıdır. Saniyen t&ouml;vbesinin kabul&uuml;ne ve g&uuml;nahtan temizlenmesine yakin edinceye kadar ağlayıp sızlamaktan ve Allah&quot;a sığınıp ondan mağfiret dilemekten geri durmamalıdır. Genellikle de bu yakin &ouml;l&uuml;m anı gelip &ccedil;atmayıncaya kadar kesinlik kazanmaz. Bu y&uuml;zden de o zamana kadar hi&ccedil;bir zaman t&ouml;vbe, mağfiret dileme, ağlama, dua etme ve Rabbulaleminin rahmetine sığınmaktan el &ccedil;ekmemeliyiz.&nbsp;</p>','Hatalar Tövbe İle Düzelir','','publish','closed','open','','hatalar-tovbe-ile-duzelir','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3035',0,'post','',0),(3036,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	Kibir &uuml;&ccedil; kısımdan ibarettir:<br />\n	<strong>a) Allah&quot;a karşı kibirli olmak:&nbsp;</strong><br />\n	Allah&quot;a karşı kibirlenmek, O&quot;na karşı durmak, Allah&quot;lık iddiasında bulunmak veya ona isyan &nbsp;ve azgınlık ruhuyla karşı gelmek, emir ve nehiylerini reddetmektir. Firavunlar, Nemrutlar, Şeddatlar gibi.<br />\n	Evet Allah&quot;a karşı tekebb&uuml;r, ya ilahlık iddiası yapmak, ya O&quot;nun ibadet ve itaatinden, b&uuml;y&uuml;klenerek &nbsp;&ccedil;ekinmek, hatta tekebb&uuml;r ve b&uuml;y&uuml;kl&uuml;k taslayarak Allah&quot;a dua edip O&quot;ndan hacet dilemeye dahi tenezz&uuml;l etmemek, hatta bunu hurafe ve akılsızlık olarak nitelemek, Allah&quot;a karşı tekebb&uuml;rd&uuml;r ve insanın k&uuml;fr&uuml;ne yol a&ccedil;ar.<br />\n	Evet en k&ouml;t&uuml; ve korkun&ccedil; tekebb&uuml;r Allah&quot;a karşı olan tekebb&uuml;rd&uuml;r. Bu konuda bir ayetin mealini vererek ge&ccedil;eceğiz; Mu&quot;min suresinin 60. ayetinde ş&ouml;yle buyuruyor:Rabbimiz dedi ki: Bana dua edin, size &nbsp;ic&acirc;bet edeyim. Doğrusu bana ibadet etmekten b&uuml;y&uuml;klenen (M&uuml;stekbirler) cehenneme boyun b&uuml;km&uuml;ş kimseler olarak gireceklerdir.</p>\n\n<p>\n	<br />\n	<strong>b) Peygamberler ve İmamlar&quot;a Karşı kibirlenmek:</strong><br />\n	Peygamberler ve İmamlar&quot;a karşı kibirlenmek, kendini onlardan &uuml;st&uuml;n veya onların haddinde g&ouml;rmek ve onların s&ouml;z, emir ve nehiylerine boyun eğmemek, itaat etmemekten ibarettir. Peygamberler&quot;e itaat etmeyen kafirler ve m&uuml;şrikler, Onlar da bizim gibi beşer ve insandırlar &nbsp;ve bize bir &uuml;st&uuml;nl&uuml;kleri yoktur, biz neden onlara iman edelim itaat edelim? diyorlardı. &nbsp;Bazıları ise biz onlardan daha &uuml;st&uuml;n&uuml;z bize neden melek nazil olmuyor? diyorlardı.<br />\n	Bu g&uuml;n de &nbsp;g&uuml;ya &ccedil;ağdaş ge&ccedil;inen, kendilerini medeni bilen zavallılar da Allah&quot;ın dinin karşısına dikilip Allah&quot;ın ahkamını ve Resulullah&quot;ın buyruklarını &ccedil;ağdışı ve gericilik olarak nitelendiriyorlar. Bunların eski m&uuml;şriklerle tek farkı, modern m&uuml;şrikler oluşlarıdır.<br />\n	Burada hatırlanması gereken bir nokta da şudur ki, gaybet zamanında imamların emriyle bizim, m&uuml;ctehid ve din mutahassısı &acirc;limlere m&uuml;racaat edip onlara taklit etmemiz ve dinimizin ahkamını onlardan &ouml;ğrenmemiz gerekir. O halde m&uuml;ctehidlerin &nbsp;fetvalarına da karşı gelmek Allah ve Resul&uuml;&quot;ne karşı gelmek ve onlara tekebb&uuml;r etmek gibi olur. Allah c&uuml;mlemizi Şeytan&quot;ın vesveselerinden korusun. M&uuml;tekebbirlerin kafirliğinden ve ebedi olarak cehennemde kalacağından bahseden bazı ayet ve hadislerde de işte bu iki kısım kastedilmektedir. Ama sonra bahsedeceğimiz kısım, yani kullara karşı kibirlenmek b&uuml;y&uuml;k g&uuml;nah olmasına rağmen insanın k&uuml;fr&uuml;ne ve ebedi olarak cehennemde kalmasına sebep olmaz.</p>\n\n<p>\n	<br />\n	<strong>c) Allah&quot;ın Kullarına Karşı Kibirlenmek:</strong><br />\n	Kullara karşı kibirlenmek, hem kalpte, hem dilde, hem de amelde kendini &uuml;st&uuml;n sayıp onları k&uuml;&ccedil;&uuml;msemek, onlarla eşit sayılmaktan hoşlanmamak, y&uuml;r&uuml;rken her kesin &ouml;n&uuml;nde gitmek, meclislerde başta oturmayı sevmek, herkesten selam ve tevazu beklemek, birisinden bir nasihat dinlediğinde bozulmak ve bir t&uuml;rl&uuml; kabul etmemek, konuştuğu batıl ve yanlış bir s&ouml;ze itiraz edildiğinde &ouml;fkelenmek, birisine bir şey &ouml;ğrettiğinde minnet etmek, başkalarından hizmet beklemek, cemaat namazında bile fakir ve aşağı sınıf insanlarla oturmamak, bilip bilmediği her konuda g&ouml;r&uuml;ş bildirmeğe kalkışıp kendini g&ouml;stermeye &ccedil;alışmak &nbsp;vb. hareketlerle ger&ccedil;ekleşir. Bu kısım kullara karşı yapılan en k&ouml;t&uuml; tekebb&uuml;rd&uuml;r.<br />\n	Bazen ise kalpte ve amelde kibirli olması ve davranmasına rağmen bunu dilinde belirtmez. &nbsp;Bu kısım biraz daha hafiftir, fakat yine de k&ouml;t&uuml; ve tehlikelidir. Bir başka kısım ise, kalbinde kibirli olmasına ve kendini &uuml;st&uuml;n g&ouml;rmesine rağmen, bunu dile getirmeyip amelde de başkalarına karşı m&uuml;tevazı davranmaya &ccedil;alışmaktır. Bu kısım da yine kibir kavramına girmesine rağmen, &ouml;ncekiler kadar k&ouml;t&uuml; ve tehlikeli değil ve tedavisi daha kolaydır.</p>','Kibir ve Kısımları','','publish','closed','open','','kibir-ve-kisimlari','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3036',0,'post','',0),(3037,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;Kibir ve b&uuml;y&uuml;kl&uuml;k taslamak b&uuml;y&uuml;k g&uuml;nahlar listesinde yer alan en &ouml;nemi g&uuml;nahlardan birisidir. &nbsp;Bu konu bir &ccedil;ok toplumsal ve ferdi yaralara sebep olmaktadır ve adaletsizlikler,zul&uuml;mler, haksızlıklarıda arkasında getirmektedir.Umarız a&ccedil;ıklamalarımız bu hastalığın tehlikesinin anlaşılmasında yardımcı olur.&nbsp;<br />\n	&nbsp; &nbsp;Kibirin anlamı ve b&uuml;y&uuml;k g&uuml;nah oluşu<br />\n	&nbsp;Kibir insanın kendisinden başkasından &uuml;st&uuml;n g&ouml;rmesi veya &nbsp;başkalarına &uuml;st&uuml;nl&uuml;k taslaması demektir. İnsanın i&ccedil;inde bulunan bu hisse kibir ve bunu pratiğe d&ouml;k&uuml;lmesi ve amelen insanın başkalarına &ccedil;eşitli vesilelerle &uuml;st&uuml;nl&uuml;k taslamasına tekebb&uuml;r (Kibirlenme) denir.<br />\n	Kibirin kendini beğenmişlik ve gururla farkı şudur ki kendini beğenmek sadece insanın kendisi ile alakalı olan bir şeydir. Başka birisi s&ouml;z konusu olmasa dahi kendini beğenip bununla gururlanmıyor. Ancak kibir kendini beğenmenin yanı sıra başkasından da kendini b&uuml;y&uuml;k ve &uuml;st&uuml;n g&ouml;rmek veya &ouml;yle taslamaktır.<br />\n	&nbsp; Kibir ve kibirlenme insanoğlunun sahibi olabileceği &nbsp;en k&ouml;t&uuml; ve korkun&ccedil; sıfatlardan birisidir. Zira kibir ancak Allah-u Teala&quot;ya yakışan bir sıfatlardan birisidir ve başka hi&ccedil;bir varlığa b&ouml;yle bir şey yakışmaz; &ccedil;&uuml;nk&uuml; diğer varlıkların hepsi her neye sahipler ise hepsini Allah-u Teala&quot;dan almışlardır.<br />\n	Kendileri ise muhta&ccedil; na&ccedil;iz ve aciz bir yaratıktan ibarettir.<br />\n	Bu sıfatın k&ouml;t&uuml;l&uuml;ğ&uuml; ve b&uuml;y&uuml;k bir g&uuml;nah oluşu bir &ccedil;ok ayet ve hadislerden anlamak m&uuml;mk&uuml;nd&uuml;r; ki burada birka&ccedil; &ouml;rnek vermekle yetineceğiz:<br />\n	Zumer suresi ayet 60 da ş&ouml;yle buyuruyor: .B&uuml;y&uuml;klenen, kibirlenenler i&ccedil;in cehennemde bir yer mi yok?!<br />\n	Yine aynı surenin 72. ayetinde ş&ouml;yle buyuruyor: İ&ccedil;inde ebedi kalıcılar olarak cehennemin kapılarından i&ccedil;eri girin. B&uuml;y&uuml;kl&uuml;k taslayanların yeri ne de k&ouml;t&uuml;d&uuml;r!<br />\n	Mu&quot;min suresinde ise ş&ouml;yle buyurmaktadır: İşte Allah her m&uuml;tekebbir zorbanın kalbini b&ouml;yle damgalar.<br />\n	Yani m&uuml;tekebbir olan kimsenin Allah&quot;ın l&uuml;tuf ve inayetinden mahrum kalır ve ne olduğu her kez tarafından anlaşılıp tanınır.<br />\n	Kibirin ne kadar k&ouml;t&uuml; iğren&ccedil; olduğunu anlamak i&ccedil;in onun Şeytan&quot;ın sıfatlarından olduğunu ve Şeytan&quot;ın Allah&quot;ın dergahından kovulup ve ebediyen lanetlenmesine vesile olduğunu bilmemiz yeterlidir. Kur&quot;an-ı Kerim bu konuda ş&ouml;yle buyurmaktadır: Ve Meleklere: Adem&quot;e secde edin dedik de iblisten başka (Hepsi) secde ettiler; o ise dayattı ve kafirlerden oldu.<br />\n	Resulullah (s.a.a)&quot;den nakledilen bir hadiste ş&ouml;yle buyuruyor: Kalbinde bir hardal tanesi kadar kibir olan bir kimse, cennete giremez. Kim b&uuml;y&uuml;klenir ve yol y&uuml;r&uuml;rken tekebb&uuml;r ederse, Allah kendisine gazaplandığı halde onun huzuruna varır (mahşur olur). &nbsp;<br />\n	Hz. Emir-&uuml;l Mu&quot;minin Ali (a.s) ise ş&ouml;yle buyuruyor: Kibirden ka&ccedil;ın zira o g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; ve kınanmaya en layık kusurdur. Kibir İblis&quot;in (Şeytan&quot;ın) ziynetidir.<br />\n	Birisi İmam Sadık (a.s)&quot;a İlhad (hak yolundan sapmanın) en aşağı derecesi nedir? diye sorulunca, İmam (a.s) ş&ouml;yle buyurdu: İlhadın en aşağı derecesi kibirdir.<br />\n	Yine ş&ouml;yle buyurmaktadır: M&uuml;tekebbir insanlar kıyamet g&uuml;n&uuml;nde ufak karıncalar halinde harş edilecekler ve Allah-u Teala mahlukatın hesabını bitirinceye kadar insanlar onların &uuml;zerinde y&uuml;r&uuml;yeceklerdir.<br />\n	Hz. Ali (a.s)&quot;dan ş&ouml;yle rivayet edilmiştir: Kibirden ka&ccedil;ın; zira kibir azgınlığın başı ve Rahman&quot;a isyandır.<br />\n	Yine Ş&ouml;yle buyurmuştur: D&uuml;n (bir damla) n&uuml;tfe olan, yarın ise bir leş olacak m&uuml;tekebbire (kibirlenen kimseye) şaşarım!<br />\n	&nbsp;Resul-i Ekrem (s.a.a) ş&ouml;yle buyurmaktadır: Kıymet g&uuml;n&uuml; benden en uzak olanınız, serserilerdir; onlar ise b&uuml;y&uuml;klenen kimselerdir.</p>','Azgınlığın Başı Kibir','','publish','closed','open','','azginligin-basi-kibir','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3037',0,'post','',0),(3038,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	Şirkler iki kısma ayrılır:<br />\n	<strong>a)- A&ccedil;ık Şirk<br />\n	b)- Gizli Şirk</strong><br />\n	Yani bir kısım şirkler vardır ki a&ccedil;ıktır ve onların şirk olduğunu herkes anlar; mesela putlara tapmak, başka bir varlığın, mesela bir insanın karşısında secdeye kapanmak, bir başka varlığı &acirc;lemin idaresinde Allah&#39;a ortak koşmak gibi.<br />\n	Fakat bazı şirkler vardır ki zahiri şirk değildir. Ama i&ccedil; y&uuml;z&uuml; şirktir. Yani mesela birisi dış g&ouml;r&uuml;n&uuml;şte namaz kılıyor, ama batında o namazı Allah rızası i&ccedil;in değil de g&ouml;steriş i&ccedil;in desinlere kılıyor. İşte bu da bir nevi şirktir. Sadece yapan kimse bunun farkındadır. Bazen Allah korusun, ameli yapanın kendisi dahi bunun farkında değildir. Allah i&ccedil;in yaptığını zanneder, ama biraz derin d&uuml;ş&uuml;nd&uuml;ğ&uuml;nde başka ama&ccedil;ların da kalbinde yer ettiğini g&ouml;r&uuml;r. İşte bunların ismine gizli şirk denir.<br />\n	Riya, g&ouml;steriş ve desinler i&ccedil;in yapılan bir amel, Allah katında kabul olmayacağı gibi insanı Allah&quot;tan uzaklaştırır ve yapılan iş b&uuml;y&uuml;k bir vebal olarak insanın defterine işlenir. Zira insan b&uuml;t&uuml;n amellerini ibadet ve itaatlerini sadece ve sadece Allah&quot;ın rızası ve O&quot;nun emirlerini yerine getirmek ve O&quot;na itaat olsun diye yapmalıdır. Yani ihlaslı bir niyetle yerine getirmelidir. &Ouml;nceden de dediğimiz gibi, riya ibadette şirkin bir par&ccedil;asıdır ki ayet ve hadislere dayanarak k&ouml;t&uuml; ve ne kadar tehlikeli bir g&uuml;nah olduğunu ve riyanın &ccedil;eşitli kısımlarını, ihlaslı olmanın &ouml;nemini ve riya hastalığının tedavi yollarını kısaca a&ccedil;ıklamaya &ccedil;alışacağız inşaallah.<br />\n	Kur&#39;an-ı Kerim&quot;de bu mevzuya muhtelif &acirc;yetlerde değinilmiştir ve riya edenlerin durumu a&ccedil;ık&ccedil;a beyan edilmiş ve bir &ccedil;ok ayette de insanın dininde ve ibadetinde ihlaslı olması gerektiği ve ihlassız &acirc;melin kabul edilmeyeceği vurgulanmıştır.<br />\n	Nisa suresinin 142. ayetinde riya ve g&ouml;sterişi, m&uuml;nafıkların bir sıfatı olarak beyan etmiş ve ş&ouml;yle buyurmuştur:<br />\n	&quot;M&uuml;nafıklar (g&uuml;ya) Allah&quot;ı aldatmağa &ccedil;alışırlar; oysa O, onları aldatır (hilelerini kendilerine &ccedil;evirir). Onlar namaza kalktıklarında da &uuml;şene &uuml;şene kalkarlar. İnsanlara g&ouml;steriş yaparlar. &quot;<br />\n	Bakara suresinin 264. ayetinde ise ş&ouml;yle buyurmaktadır: &quot;Ey iman edenler, insanlara g&ouml;steriş i&ccedil;in malını infak edip Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne inanmayan adam gibi, başa kalkmak ve eziyet etmekle sadakalarınızı boşa &ccedil;ıkarmayın. &quot;<br />\n	Nisa suresinin 38. ayetinde ise ş&ouml;yle buyuruluyor: &quot;Mallarını insanlara g&ouml;steriş i&ccedil;in verenler ve Allah&#39;a ve &acirc;hiret g&uuml;n&uuml;ne inanmayanlar (var ya, Şeytan onların arkadaşıdır); kimin arkadaşı şeytan olursa, arkadaş bakımından hali &ccedil;ok yamandır.&quot;<br />\n	Enfal suresinin 47. ayetinde ise mu&quot;minleri riyakarlar gibi olmaktan ş&ouml;yle sakındırmaktadır: &quot;Yurtlarından &ccedil;alım satarak, insanlara g&ouml;steriş yaparak &ccedil;ıkan ve Allah yolunda men edenler gibi olmayın. Allah onları b&uuml;t&uuml;n yaptıklarını &ccedil;epe&ccedil;evre kuşatmıştır. &quot;<br />\n	Maun suresinin 4, 5 ve 6.ayetlerinde riyakar ib&acirc;det edenlerden şu şekilde s&ouml;z ediyor:&quot;Şu namaz kılanların vay haline! Onlar ki namazlarından gafildirler ve ona ehemmiyet vermiyorlar. Onlar ibadetlerinde g&ouml;steriş yaparlar.&quot;<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Allah-u Teala bu ayetlerde, g&ouml;steriş i&ccedil;in yapılan amelleri ve ibadetleri (infak, cihad, namaz gibi) şiddetle kınamakta ve bunu m&uuml;nafıkların sıfatlarından saymaktadır.<br />\n	Hadislere gelince, hadislerde de bu konuda &ccedil;ok ağır ifadeler kullanılmıştır ve bu işin k&ouml;t&uuml; akıbeti g&ouml;zler &ouml;n&uuml;ne serilmiştir.<br />\n	Allah Resul&uuml;&quot;nden (s.a.a) ş&ouml;yle rivayet edilmiştir: &quot;Sizin i&ccedil;in en &ccedil;ok korktuğum şey, k&uuml;&ccedil;&uuml;k şirktir.&quot; &quot;K&uuml;&ccedil;&uuml;k şirk nedir?&quot; diye sorulunca riyadır buyurdu ve ş&ouml;yle devam etti:&quot; Kıyamet g&uuml;n&uuml; Allah-u Teala kullarının m&uuml;kafatını verdiğinde, riya ehline ş&ouml;yle buyurur: Gidin m&uuml;kafatlarınızı amelleri kendileri i&ccedil;in yaptığınız kimselerden alın.&quot;<br />\n	&nbsp;Ashaptan birisi diyor ki: &quot;Resul&uuml;-i Ekrem&quot;i (s.a.a) ağlarken g&ouml;rd&uuml;m ve &quot;Ya Resulullah, nedir seni ağlatan?&quot; diye sordum. Buyurdu: Ben &uuml;mmetim i&ccedil;in şirke d&uuml;şmelerinden korktum. Yanlış anlamayın onlar puta g&uuml;neşe veya aya tapmazlar. Onlar amelleriyle riya ve g&ouml;steriş yaparlar.<br />\n	Yine ş&ouml;yle buyurmuştur: &quot;İ&ccedil;erisinde zerre kadar g&ouml;steriş ve riya olan hi&ccedil;bir ameli Allah-u Teala kabul buyurmaz.&quot;<br />\n	Yine şu hadis, Resul-i Ekrem&quot;den (s.a.a) nakledilmiştir: &quot;Kıyamet g&uuml;n&uuml; olduğunda riyakar insana şu şekilde hitap edilir: Ey facir, ey hilekar, ey g&ouml;sterişci, amelin boşa gitti, m&uuml;kafatın yok oldu. Git de m&uuml;kafatını kendisi i&ccedil;in amel ettiğin kimselerden al.&quot;<br />\n	Allah Resul&uuml;&quot;n&uuml;n (s.a.a) şu hadisi de dehşet vericidir; buyuruyor ki:<br />\n	&#39;allah katında en &ccedil;ok buğzedilen kimse, elbisesi amelinden iyi olan kimsedir; elbisesi peygamberler elbisesi olduğu halde, ameli zalimlerin ameli gibi olan kimse.&quot;<br />\n	Şu hadisi daha da korkun&ccedil; buluyoruz; buyuruyor: &quot;Kıyamet g&uuml;n&uuml;nde azabı en şiddetli olan, o kimsedir ki (g&ouml;r&uuml;n&uuml;şte) insanlar onda hayır g&ouml;r&uuml;r (onu hayır ehli ve iyi sanır); halbuki onda bir hayır yoktur.&quot;<br />\n	İmam Bakır (a.s) ise ş&ouml;yle buyurmaktadır: &quot;Dış g&ouml;r&uuml;n&uuml;ş&uuml; i&ccedil;inden daha iyi olan kimsenin amel terazisi hafif olur.&quot;<br />\n	İmam Sadık (a.s)&quot;dan ş&ouml;yle rivayet edilmiştir: &quot;Kıyamet g&uuml;n&uuml; namaz kılan birisini hesaba getirdiklerinde: Ya Rabbi, senin i&ccedil;in namaz kıldım. dediğinde şu cevabı alır: Hayır, sen Filan adamın namazı ne g&uuml;zeldir! desinler diye namaz kıldın: G&ouml;t&uuml;r&uuml;n şunu cehenneme.&quot;</p>','Gizli Şirk Riya','','publish','closed','open','','gizli-sirk-riya','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3038',0,'post','',0),(3039,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;İmam Cafer-i Sadık (a.s)&#39;dan ş&ouml;yle nakledilmiştir: Beni İsrail i&ccedil;erisinde bir adam vardı ki asla d&uuml;nyaya kendini bulaştırmamıştı. Bir g&uuml;n Şeytan kendi avenesini yanına &ccedil;ağırarak ş&ouml;yle dedi: İ&ccedil;inizden kim bu adamı aldatabilir? Birisi Sen bu işi bana bırak. dedi . Şeytan sordu: Onu nasıl aldatmayı d&uuml;ş&uuml;n&uuml;yorsun? O da Kadınlar yoluyla. dedi. &nbsp;Şeytan Hayır sen bu işi beceremezsin. Zira o kadınlarla haşir neşir olmadığı i&ccedil;in bu hile onu kandıramaz. dedi. Bir diğeri Ben onu şarap ve ayyaşlık yoluyla kandırabilirim. dedi. Şeytan yine Hayır dedi. Zira o bu t&uuml;r şeylere meyleden birisi değildir. &nbsp;Başka birisi Ben onu hayır ameller yoluyla kandırabilirim. deyince, Şeytan İşte sen bu işi becerebilirsin. dedi. &nbsp;Ardından onun ibadet ettiği yere geldi. Karşısına ge&ccedil;ip namaza durdu. Abid olan şahıs uyuduğu zamanlarda dahi o uyumuyor ve zahirde ibadete devam ediyordu. O adam ibadetten yorulup istirahat ettiğinde dahi, o şeytan askeri &nbsp;yine ibadete devam ediyordu. Bunu g&ouml;ren abid kendisini onun yanında olduk&ccedil;a değersiz g&ouml;rmeye başladı ve bilahare yanına gidip ona sordu: Ey Allah&#39;ın kulu, ne yaptın ki ibadet etmeğe b&ouml;ylesine g&uuml;&ccedil; kazandın? &nbsp;Şeytan askeri cevabını vermedi tekrar sordu yine cevabını vermedi. &Uuml;&ccedil;&uuml;nc&uuml; defa yine sorunca, şu cevabı verdi: Ey Allah&#39;ın kulu ben bir g&uuml;nah yaptım; sonra ondan tevbe ettim. Şimdi ne zaman o g&uuml;nahı hatırlıyorsam, ibadet yapmaya daha &ccedil;ok g&uuml;&ccedil; kazanıyorum. &nbsp;Bunu duyan abid &nbsp;Hangi g&uuml;nahı işledin, s&ouml;yle de ben de yapayım ve namazıma ibadete daha bir g&uuml;&ccedil; kazanayım. Şeytan, dedi ki kalk ve şehre git; filan meşhur fahişeyi sor ve ona giderek iki dirhem ver ve onunla zinada bulun. Adam ben iki dirhemi nereden bulayım dedi. Ben dirhemin ne olduğunu bile bilmiyorum. Şeytan ona iki dirhem verdi; o da &uuml;zerindeki abayı başına &ccedil;ekerek şehre geldi. Kadının evini halka sordu. İnsanlar da herhalde kadına &ouml;ğ&uuml;t vermek istiyor zannıyla kadının evini kendisine g&ouml;sterdiler. Eve gidince iki dirhemi verip isteğini iletti. Kadın da hazırlanmaya başladı. Bu arada adamın durumu dikkatini &ccedil;ekti ve Şu ana kadar senin durumunda olan biri benim yanıma gelmemişti. Kendinden biraz bana bahseder misin? dedi. O da bu işten hedefini kendisine anlattı. Kadın Ey Allah&#39;ın kulu dedi, g&uuml;nahı terk etmek, tevbe etmekten daha kolaydır. Herhalde sana bu telkinde bulunan şeytanmış. İnsan şekline girerek seni kandırmak istemiş. Şimdi yerine d&ouml;nersen onu yerinde bulamazsın. Abid kadının bu &ouml;ğ&uuml;d&uuml; &uuml;zerine geri d&ouml;nd&uuml;. Kadın ise, aynı gece vefat etti. Sabah olduğunda kapısına şu c&uuml;mlenin yazıldığını g&ouml;rd&uuml;ler: Filanın cenazesine hazır olun; zira o cennet ehlidir. İnsanlar ş&uuml;pheye kapılıp &uuml;&ccedil; g&uuml;n cenazesini kaldırmaktan &ccedil;ekindiler. Allah-u Teala zamanın Peygamberi Hz. Musa&#39;ya vahiy indirerek, Filan kadının cenazesine hazır ol ve ona namaz kıldır. İnsanlara da ona namaz kıldırmalarını s&ouml;yle. Zira ben, filan kulumu g&uuml;nahtan koruduğu i&ccedil;in onu bağışladım ve cenneti ona farz kıldım.</p>','Şeytanın Vesveseleri','','publish','closed','open','','seytanin-vesveseleri','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3039',0,'post','',0),(3040,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	&nbsp;Tefsir-i Safide nakledildiğine g&ouml;re bir g&uuml;n Resulullah&#39;ın ashabından olan Muaz b. Cebel ağlar bir şekilde Resulullah&#39;ın yanına geldi. Allah Resul&uuml;&#39;ne selam verdi. Resulullah cevabını verdi ve Nedir seni ağlatan? diye sordu. Arzetti;&#39;Ya Resulallah, dışarıda hoş sima bir gen&ccedil; &ccedil;ocuğu &ouml;lm&uuml;ş bir ana gibi kendi gen&ccedil;liğine ağlamakta ve sizinle g&ouml;r&uuml;şmek istiyor. &nbsp;Allah Resul&uuml; &#39;Onu yanıma getir.&#39; buyurdu. Muaz gidip onu Resulullah&#39;ın yanına getirdi. Adam selam verdi. Allah Resul&uuml; de cevabını verdikten sonra aralarında şu konuşma cereyan etti:<br />\n	- Ey gen&ccedil;, nedir seni ağlatan?<br />\n	- Nasıl ağlamayayım ben; nice b&uuml;y&uuml;k g&uuml;nahlar işlemişim ki eğer Allah onlardan sadece bazısı i&ccedil;in beni cezalandırsa, beni cehennem ateşinde yakacaktır! Biliyorum ki onlardan dolayı beni cezalandıracak ve affetmeyecektir.<br />\n	- Acaba Allah&#39;a şirk mi koştun?<br />\n	- Allah&#39;a sığınırım ona şirk koşmaktan.<br />\n	- O zaman haksız yere birisini mi &ouml;ld&uuml;rd&uuml;n?<br />\n	- Hayır&nbsp;<br />\n	- O zaman Allah g&uuml;nahlarını muhkem dağlar kadar b&uuml;y&uuml;k bile olsa bağışlar!<br />\n	- Benim g&uuml;nahlarım sağlam dağlardan da b&uuml;y&uuml;kt&uuml;r!<br />\n	- G&uuml;nahların, yedi yer, denizler, kumlar, ağa&ccedil;lar ve onlarda olan mahlukat kadar da ağır olsa yine de Allah bağışlar!<br />\n	- Benim g&uuml;nahlarım b&uuml;t&uuml;n &nbsp;bunlardan da b&uuml;y&uuml;kt&uuml;r!<br />\n	- Eğer g&uuml;nahların g&ouml;kler, yıldızlar, Arş ve K&uuml;rsi kadar da b&uuml;y&uuml;k olsa yine Allah bağışlar!<br />\n	- Bunlardan da b&uuml;y&uuml;kt&uuml;r benim g&uuml;nahlarım!<br />\n	Bu cevabın ardından Allah Resul&uuml; (s.a.a) &ouml;fkeli bir şekilde ona baktı ve ş&ouml;yle buyurdu:<br />\n	- Yazıklar olsun sana, senin g&uuml;nahların mı daha b&uuml;y&uuml;kt&uuml;r yoksa Rabbin mi?<br />\n	Gen&ccedil; secdeye kapanarak ş&ouml;yle dedi:<br />\n	- M&uuml;nezzehtir benin Rabbim, &nbsp;hi&ccedil;bir şey Rabbimden daha b&uuml;y&uuml;k olamaz. Benim Rabbim her şeyden daha b&uuml;y&uuml;kt&uuml;r!&nbsp;<br />\n	Bunun &uuml;zerine Allah Resul&uuml; ş&ouml;yle buyurdu:<br />\n	- B&uuml;y&uuml;k g&uuml;nahları Allah&#39;tan başak bir kimse bağışlayabilir mi?<br />\n	Gen&ccedil; Allah&#39;a and olsun ki hayır ya Resulallah! dedi ve sustu.<br />\n	Allah Resul&uuml; ş&ouml;yle devam etti: &#39;Yazıklar olsun sana ey gen&ccedil;, g&uuml;nahlarından bir tanesini bana s&ouml;yler misin acaba?&#39; Gen&ccedil; &#39;Evet&#39; dedi, &#39;Ya Resulallah, ben yedi yıl boyunca mezarları yarıp &ouml;l&uuml;lerin kefenlerini soyarak satıyordum. Bilahare Ensardan gen&ccedil; bir kız vefat etti. Onu defnettikten sonra, ben geceleyin onun da kabrini yararak kefenini soydum. &Ccedil;ıkıp gideceğim sırada Şeytan beni aldattı ve onun &ccedil;ıplak bedenini g&ouml;z&uuml;mde cilvelendirdi ve bilahare onunla zina yaptım. Tam oradan ayrılıp gideceğim sırada, arkamdan bir feryat duydum ş&ouml;yle diyordu: &#39;Yazıklar olsun sana ey gen&ccedil;, Kıyamet g&uuml;n&uuml;n cezasından! Beni soyduğun yetmedi bir de beni c&uuml;n&uuml;p yaptın. Allah&#39;ın ateşinden yazıklar olsun sana!<br />\n	Sonra ş&ouml;yle devam etti: &#39;Ya Resulallah, artık cennetin kokusunu bile alacağımı zannetmiyorum; siz benim durumumu nasıl g&ouml;r&uuml;yorsunuz?<br />\n	Resulullah ş&ouml;yle buyurdu: &#39;Uzaklaş benden ey fasık, senin ateşinle ben de yanarım diye korkarım. Ne kadar da yakınsın ateşe!!&#39; Bu c&uuml;mleyi o gen&ccedil; oradan ayrılıncaya kadar tekrar etti. Adam oradan ayrıldıktan sonra, yanına bir miktar azık alıp Medine&#39;nin dağlarına doğru hareket etti. Ellerini boynuna bağlayıp feryat-u figan etmeğe başladı. Ş&ouml;yle yalvarıyordu Allah&#39;a: &#39;Allah&#39;ım, senin zelil bir kulunum; g&uuml;nahkarım ve yaptıklarıma pişmanım. Peygamberinin yanına gittim. Beni yanından uzaklaştırdı ve korkumu artırdı. Seni, y&uuml;celiğin and veriyorum, beni reddetme ve rahmetinden mahrum bırakma!&#39; Bu haliyle kırk gece g&uuml;nd&uuml;z yalvardı durdu. &Ouml;yle ki hayvanlar bile haline ağlar oldular. Kırk g&uuml;n ge&ccedil;tikten sonra ş&ouml;yle arzetti Rabbine: &#39;Allah&#39;ım, bana ne yaptın acaba? Eğer beni bağışladıysan Resul&uuml;ne bunu haber ver. Eğer bağışlamadıysan ve beni azap etmek istiyorsan, bir an evvel beni ateşinde yak veya başka bir belaya m&uuml;ptela et ve beni kıyametin rezilliğinden kurtar!&#39;<br />\n	Bilahare Allah-u Teala Resul&uuml;&#39;ne şu ayetleri indirdi:<br />\n	&#39;Onlar ki, &ccedil;irkin bir hayasızlık işlediklerinde yada nefislerine zulmettikleri zaman, Allah&#39;ı hatırlayıp hemen g&uuml;nahlarından dolayı bağışlanma isterler. Allah&#39;tan başka g&uuml;nahları bağışlayan kimdir? Bir de onlar yaptıkları &uuml;zerinde bildikleri halde ısrarla durmayanlardır. &nbsp;İşte onların m&uuml;kafatları, Rablerinden bağışlanma ve i&ccedil;inde ebedi kalacakları, altından ırmaklar akan cennetlerdir. Ve ne g&uuml;zeldir amel edenlerin m&uuml;kafatı&#39; (Al-i İmran, 135-136)<br />\n	Ayet nazil olduktan sonra Allah Resul&uuml; evden dışarı &ccedil;ıktı. M&uuml;barek y&uuml;z&uuml; g&uuml;ld&uuml;ğ&uuml; halde s&uuml;rekli bu ayeti tekrarlayıp duruyordu. Ashaba buyurdu ki, &#39;Kim o gencin yerini bana haber verecek? Filan dağda bulunuyor Ya Resulallah!&#39; dediler. Bunun &uuml;zerine Allah Resul&uuml;, ashapla birlikte oraya teşrif ettiler. Genci iki taşın arasına sıkışmış, ellerini boynuna bağlı ve ağlamaktan kirpikleri d&ouml;k&uuml;lm&uuml;ş bir vaziyette g&ouml;rd&uuml;ler ki ş&ouml;yle yalvarıyordu: &#39;Allah&#39;ım, sen bana &ccedil;ok nimet verdin, ihsanda bulundun. &nbsp;Keşke beni bilahare cennete mi, yoksa cehenneme mi g&ouml;t&uuml;receğini bir bilseydim! Allah&#39;ım, g&uuml;nahım g&ouml;klerden, yerlerden, Arş ve K&uuml;rsiden daha b&uuml;y&uuml;kt&uuml;r. Keşke bir bilseydim, beni bağışlayacak mısın, yoksa Kıyamet g&uuml;n&uuml; rezil-r&uuml;sva mı edeceksin?&#39; İşte bu c&uuml;mleleri tekrarlayıp ağlıyor ve başına topraklar savuruyordu. Etrafındaki hayvanlar ve başında u&ccedil;an kuşlar haline acıyor, feryat ediyorlardı.&nbsp;<br />\n	Allah Resul&uuml; gence yaklaştı. Boynundan zinciri a&ccedil;tı. Başından toprakları temizledi ve buyurdu: &#39;M&uuml;jdeler olsun sana, Allah seni bağışladı.&#39; Sonra ashaba y&uuml;z&uuml;n&uuml; d&ouml;nd&uuml;rerek, ş&ouml;yle buyurdu: &#39;İşte bu gencin yaptığı gibi g&uuml;nahlarınızı telafi edin.&#39; Daha sonra da &nbsp;inen ayetleri ona okudu ve kendisini cennetle m&uuml;jdeledi.<br />\n	Burada şunu hatırlatmamız gerekir ki Allah Resul&uuml;&#39;n&uuml;n bu olayda ayetler inmeden &ouml;nceki tavrı &nbsp;belki de şunun i&ccedil;indir ki &ccedil;ok b&uuml;y&uuml;k g&uuml;nahları vardı ve bu vesileyle korkusunun artmasını, g&uuml;nahlarının k&ouml;kten yanıp yok olmasını ve g&ouml;z yaşlarıyla &nbsp;g&uuml;nahların isini pasını temizlemesini ve bu vesileyle Allah-u Teala&#39;nın &nbsp;rahmetini kazanmasını ama&ccedil;lıyordu. Zira g&uuml;nahtan dolayı duyulan pişmanlık ve ıstırap ne kadar şiddetli olursa, o kadar insan Allah-u Teala&#39;nın rahmet ve mağfiretine &nbsp;yakınlaşmış olur. Nitekim de &ouml;yle oldu. Kısacası Allah Resul&uuml;&#39;n&uuml;n o genci o şekilde kendinden uzaklaştırması, onun hakkında sonu&ccedil; olarak bir l&uuml;tuftu.</p>','Allah\'ın Rahmetinden Ümitsiz Olmayın','','publish','closed','open','','allahin-rahmetinden-umitsiz-olmayin','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3040',0,'post','',0),(3041,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:&nbsp;<br />\n	Allah&#39;ın İblis&#39;e (Şeytan&#39;a) yaptığından ibret alın. Zira onun uzun amelini ve şiddeti &ccedil;abasını &nbsp;(Allah&#39;a itaatini) yok etti. Şeytan Allah&#39;a altı bin yıl ibadet etti ki (bu sayının) d&uuml;nya yılı hesabıyla mı yoksa &acirc;hiret yılı hesabıyla mı olduğu da belli değildir. B&uuml;t&uuml;n bunlar bir saat kibir ve (Adem&#39;e) &uuml;st&uuml;nl&uuml;k taslamasından başına geldi. (Nehc-&uuml;l Belağa, Hutbe: 192)<br />\n	1- İmam Sadık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir: İblis (Şeytan) ş&ouml;yle demiştir: Beş kişiye benim yapabileceğim bir şey yoktur; onların dışında kalanlar ise benim elimdedirler: Sadık bir niyetle Allah&#39;a sarılan ve b&uuml;t&uuml;n işlerinde ona &nbsp;g&uuml;venen, tevekk&uuml;l eden kimse; gece ve g&uuml;nd&uuml;z&uuml;nde Allah&#39;ı &ccedil;ok tesbih (zikir) eden (O&#39;nu s&uuml;rekli hatırlayan, unutmayan) kimse, kendisi i&ccedil;in istediğini m&uuml;min kardeşi i&ccedil;in de isteyen kimse; karşılaştığı musibet ve belalar karşısında kendini kaybetmeyen (sabırlı olan) kimse; Allah&#39;ın kendisine kısmet ettiği rızka razı olan ve rızık endişesine kapılmayan kimse. (Bihar-&uuml;l Envar, C.69, S.378)<br />\n	2- Şeytan&#39;ın Hz. Nuh&#39;a (a.s) itirafları: &#39;&#39;Ey Nuh &uuml;&ccedil; yerde beni hatırla; zira o &uuml;&ccedil; yer, benim insana en yakın olduğum yerlerdir; (bil ki ben o &uuml;&ccedil; yerde insanı aldatabilirim): &nbsp; Gazaplandığın zaman beni hatırla; iki kişi arasında h&uuml;k&uuml;m vermek istediğin zaman beni hatırla; yalnız bir yerde (yabancı namahrem) bir kadınla yalnız başına kaldığın zaman beni hatırla.&#39;&#39; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;<br />\n	3- Şeytan&#39;ın Hz. Musa&#39;ya (a.s) itirafı: &#39;&#39;Bir sadaka vermek istediğin zaman, onu (hemen) yerine getir. Zira bir kul sadaka vermek istediği zaman ben onun yanına takılır, onu vazge&ccedil;irinceye kadar uğraşırım.&#39;&#39;<br />\n	4- Şeytan&#39;ın Resul-i Ekrem Hz. Muhammed&#39;e (s.a.a) itirafları: Bir g&uuml;n Şeytan ile Resulullah arasında ge&ccedil;en uzun bir konuşmadan sonra Allah Resul&uuml; Şeytan&#39;dan ashabına &ouml;ğ&uuml;t vermesini istedi; Şeytan da Resulullah&#39;ın şefaatini umarak Resulullah&#39;ın ashabına şu nasihatlerde bulundu: Ey Peygamber&#39;in ashabı, saadete kavuşmak istiyorsanız, &ouml;ğ&uuml;tlerimi dinleyin ve beni unutmayın:<br />\n	1. Namaz vakti geldiğinde, namaz i&ccedil;in acele edin, yoksa ben size vesvese edip bir işe meşgul &nbsp;ederim ve b&ouml;ylece namazdan mahrum olursunuz.<br />\n	2. Namahrem kadınlara bakmayın; yoksa saparsınız.<br />\n	3- (Erkekleri ilgilendiren konularda) kadınların dediğine kulak asmayın; yoksa dininiz bozulur.<br />\n	3. Hayrat yapmak istediğiniz zaman, acele edin; yoksa ben hemen yetişir engel olmaya &ccedil;alışırım.<br />\n	4. Misafire değer verin; zira misafir Allah&#39;ın bir hediyesidir.<br />\n	5. Allah&#39;ın kelamını (Kur&#39;an-ı) &ccedil;ok okuyun ve dinleyin; zira Kur&#39;an&#39;ı okuyan da sevap alır, dinleyen de.<br />\n	6. Alimler, zahidler ve salihlerle &ccedil;ok oturup kalkın; zira bu itaatlerin en &uuml;st&uuml;n&uuml;d&uuml;r.</p>','Şeytanın İtirafları','','publish','closed','open','','seytanin-itiraflari','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3041',0,'post','',0),(3042,1,'2020-05-08 13:18:44','2020-05-08 10:18:44','<p>\n	Kur&#39;an-ı Kerim&#39;in ayetlerinden, Resul-i Ekrem&#39;in (s.a.a) ve Ehl-i Beyti&#39;nin hadislerinden anlaşıldığı gibi insanın kurtuluşuna vesile olacak şey &#39;takva&#39;dır. Takva l&uuml;gatta korunmak ve sakınmak anlamına gelir. Şer&#39;i a&ccedil;ıdan takva bir insanın ahiretine zarar veren her şeyden sakınması ve Allah-u Teala&#39;dan korkarak onun emir ve &nbsp;nehiylerine karşı gelmekten &ccedil;ekinmesidir. İmam Cafer-i Sadık (a.s) takvanın anlamı sorulunca ş&ouml;yle buyurdu: Takva Allah&#39;ın emir ettiği her yerde hazır olman ve nehyetiği yerden uzak durmandır. (Sefinet-&uuml;l Bihar, c.2, s.678)<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi takvanın iki y&ouml;n&uuml; vardır. Birinci y&ouml;n&uuml; Allah-u Teala&#39;nın b&uuml;t&uuml;n emirlerini yerine getirmektir. İkinci y&ouml;n&uuml; ise Allah-u Teala&#39;nın haram kıldığı her şeyden ka&ccedil;ınmaktır.<br />\n	Kur&#39;anı Kerim takva hakkında ş&ouml;yle buyurmaktadır:<br />\n	Takvalı olanları kurtuluşa erdiririz.(Meryem, 72)<br />\n	İman edip takvalı olanlara d&uuml;nya ve ahirette m&uuml;jde vardır. (Yunus, 63-64)<br />\n	Allah takvalı olanlarla birliktedir. (Nahl, 128)<br />\n	Allah sadece takvalı olanların amellerini kabul eder. (Maide, 27)<br />\n	Allah takvalı olanları sever. (Al-i İmran, 76)<br />\n	Sizin Allah katında en değerli olanınız, en &ccedil;ok takvalı olanınızdır. (Hucurat, 13).&nbsp;<br />\n	Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle nakledilmiştir: Kendi akrabalarına buyurdu ki Demeyin ki Muhammed bizdendir, Allah onun sebebine bizi bağışlar; Allah&#39;a andolsun ki benim dostlarım sizin ve başkalarının i&ccedil;erisinden ancak takvalı olanlardır.<br />\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur: Takva dinde doğruluğun ve sağlamlığın anahtarıdır. Ahiret i&ccedil;in birikimdir. Her k&ouml;t&uuml; huydan ve her felaketten uzaklaşmanın vesilesidir.<br />\n	İşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi takva bu kadar &ouml;nemlidir.<br />\n	Evet takva iki b&ouml;l&uuml;mden oluşmuştur. Farzları yerine getirmek ve g&uuml;nahlardan uzak durmak takvanın ikinci b&ouml;l&uuml;m&uuml; birinci b&ouml;l&uuml;m&uuml;nden &ouml;nce gelir. Zira g&uuml;nahlarla yapılan hayır ameller insanları manevi y&ouml;nde ilerletmez. Zira Allah takvalılardan ve Allah&#39;tan korkup g&uuml;nahlardan sakınanlardan amellerini kabul buyurur. Eğer g&uuml;nah olmazsa az ameller insana faydalı olur; onu manevi a&ccedil;ıdan y&uuml;celtir, ilerletir. Ama g&uuml;nahla birlikte &ccedil;ok amelin bile faydası yoktur.<br />\n	&Ouml;te yandan bir &ccedil;ok b&uuml;y&uuml;k g&uuml;nahlar, insanın yaptığı hayırları batıl ve yok eder.<br />\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: &nbsp;Haram bir lokmayı yemekten sakınmak iki bin s&uuml;nnet namaz kılmaktan daha sevimlidir Allah katında.<br />\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &nbsp;Bir dirhemi kendi sahibine geri &ccedil;evirip onun rızası olmadan yememek, Allah katında yetmiş kabul olmuş hacca eşittir.<br />\n	Bir diğer hadiste ise ş&ouml;yle buyurmuştur: Haset etmek, aynı ateş odunu yakıp k&uuml;l ettiği gibi imanı yakıp k&uuml;l eder.<br />\n	Resul-i Ekrem (s.a.a) buyurdu: Kim Subhanallah zikrini s&ouml;ylerse, Allah cennette onun i&ccedil;in ağa&ccedil; diker. Kureyş&#39;ten birisi Ya Resulallah dedi, o zaman bizim cennette ağacımız bol olur. Cevabında Resul-i Ekrem buyurdu ki: &nbsp;Fakat kendi elinizle bu d&uuml;nyadan bir ateş g&ouml;nderip de onları yakmaya &ccedil;alışmayın. Yani yaptığımız g&uuml;nahlar, cennette kazandıklarınızı kaybetmemize sebep olur.<br />\n	Yine Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle nakledilmiştir: Allah&#39;ın bir meleği her gece Beyt-&uuml;l Mukaddes&#39;in &uuml;zerinde ş&ouml;yle seslenir: Kim haram yerse, Allah farz ve m&uuml;stehap hi&ccedil;bir amelini kabul etmez.<br />\n	Yine ş&ouml;yle buyuruyor: Eğer zayıflıktan yere &ccedil;akılmış kazıklar gibi oluncaya dek namaz kılıp yontulmuş &ccedil;ubuklar şekline d&ouml;n&uuml;ş&uuml;nceye kadar oru&ccedil; tutsanız, sizi g&uuml;nahtan alıkoyacak takvaya sahip olmadığınız m&uuml;ddet&ccedil;e Allah sizden kabul buyurmaz.<br />\n	Yine buyurmuştur ki: Dinin aslı g&uuml;nahtan ka&ccedil;ınmaktır; g&uuml;nahtan ka&ccedil;ının, o zaman insanların en abidi sayılırsınız.</p>','Takva ve Büyük Günahlar','','publish','closed','open','','takva-ve-buyuk-gunahlar','','','2020-05-08 13:18:44','2020-05-08 10:18:44','',0,'http://islamex.com/?p=3042',0,'post','',0),(3043,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	Nefsine karşı savaşan ve kalplerini k&ouml;t&uuml;l&uuml;klerden arındırmaya &ccedil;alışan bazı salih ve takvalı kardeşler, ahlak ilmini &ouml;ğrenmeye &ccedil;alışmanın gerekliliği hakkında yanılgıya d&uuml;şm&uuml;şlerdir. Hz. Muhammed&#39;in (s.a.a), en faziletli cihad olarak nitelediği nefse karşı cihad etmeye koyulduklarını g&ouml;r&uuml;nce Şeytan, b&uuml;y&uuml;k bir ş&uuml;pheyi onların kalbine sokarak onları aldatmak istemiştir. Ş&ouml;yle ki: &laquo;Biz nefsimize karşı &ccedil;ıkıp onu yenemiyorsak ve bildiklerimizle amel etmeyerek yanlış hareketlere başvuruyorsak, o halde ahlak ilminin temel unsuru olan nasihatleri dinlemenin, bu gibi şeylerden haberdar olmanın ve bu konularda ger&ccedil;eği aramamızın ne gereği vardır? &Ccedil;&uuml;nk&uuml;, bunun halimize bir faydası olmadığı gibi zararı da vardır. Bu konuda her ne kadar bilgimiz fazla olursa, g&uuml;nahımız ve su&ccedil;umuz da bir o kadar artar; ilimden sonra gaflet g&ouml;stermemiz su&ccedil;umuzu daha da ağırlaştırır. &Ccedil;&uuml;nk&uuml;; alimin g&uuml;nahı, cahilin g&uuml;nahıyla eşit değildir. O halde insanın bilgisi ne kadar az olursa, o kadar az sorguya &ccedil;ekilir ve de mazeretli g&ouml;r&uuml;l&uuml;r!!&raquo;<br />\n	Bu s&ouml;zleri ben onlardan duyduğumda bunun, lanetli Şeytan&#39;ın bir hilesi olduğunun farkına varıp, onlara Şeyh H&uuml;rr&#39;&uuml;n, el-Cevahir-&uuml;s Seniyye adlı kitabında rivayet ettiği şu hadis-i kudsiyi hatırlattım:<br />\n	&Ouml;ğrenip de sonra amel etmemekten korkuyoruz, demeyiniz; &ouml;ğreniyoruz sonra da amel etmek &uuml;midimiz vardır, deyiniz. Ben size her ne verdimse, amacım, onlarla size rahmet etmektir.<br />\n	Bu ilahi hitap, bahsi ge&ccedil;en ş&uuml;pheyi k&ouml;k&uuml;nden kesip atmak i&ccedil;in yeterlidir. Ger&ccedil;i Şeytan&#39;ın hilesi olmasaydı herhangi bir yanılgı s&ouml;z konusu olmazdı. Neticede bu a&ccedil;ıklamaya da gerek kalmazdı. Konunun daha bir a&ccedil;ıklığa kavuşması, ahlak ilminin ilim ve amelde ne kadar gerekli ve yararlı olduğunun bilinmesi i&ccedil;in konuyla ilgili şu a&ccedil;ıklamaya da dikkat edelim.<br />\n	Şurası a&ccedil;ıktır ki, amelsiz ilmin bir faydası olmadığı gibi, ilimsiz amelin de bir faydası yoktur. Bizler, bunların her ikisini de kazanmakla g&ouml;revliyiz. Bunların her biri sahibini takviye edip, g&uuml;&ccedil;lendirir.<br />\n	&Ouml;yleyse kim; halka karşı b&ouml;b&uuml;rlenmek ve ilmin g&uuml;zellikleri ve halk arasındaki y&uuml;ce değeriyle kendi &ccedil;irkin ahlak ve amellerini &ouml;rtmek i&ccedil;in ilim &ouml;ğrenirse, ş&uuml;phe yok ki, b&ouml;yle bir adam Şeytan&#39;ın arkadaşı olur ve ilmi de onun i&ccedil;in bir vebal olur. Hatta cehennem ehli bu gibi alimlerin azabından eziyet &ccedil;ekerler.<br />\n	&laquo;Ş&uuml;phesiz onlar kendi y&uuml;kleriyle birlikte diğerleri-nin de y&uuml;klerini (g&uuml;nahlarını) y&uuml;klenen kimselerdendir.&raquo;<br />\n	Ger&ccedil;ekte onlar insan suretinde olan birer şeytandırlar. B&ouml;yle olmaktan Allah&#39;a sığınırız.<br />\n	Yine kim ilmi, bir adet olarak alır, riya ve g&ouml;steriş i&ccedil;in &ouml;ğrenirse, bu da &ouml;nceki gruba dahil olup, y&uuml;k&uuml; kitap olan bir merkepten farkı olmaz. Ger&ccedil;i bunun kullara olan zararı &ouml;ncekine oranla daha azdır.<br />\n	Akıllı ve bilin&ccedil;li olup, ilimden kendi salahını ve her iki d&uuml;nyanın saadetini isteyen kimse ise Allah&#39;a y&ouml;nelip, O&#39;nun katında olan şeylere rağbet eder.<br />\n	Ahlak ilmindeki hitaplar da b&ouml;yle bir kimseye y&ouml;nelik olup, istenilen doğrultuda onu terbiye eder ve ilerlemesini sağlar. B&ouml;yle bir kimse bilmelidir ki, ona ilimden bir kapı a&ccedil;ıldığında amel etmesi kolaylaşacak, neşe ve rağbetini de &ccedil;oğaltacaktır. &Ouml;ğrendiği ilimle amel ettiğinde de bu, ona bilmediği yeni bilgilerin verilmesine sebep olacaktır. Nitekim Ehl-i Beyt İmamları da (Allah&#39;ın selamı onlara olsun) bu hususa işaret ederek ş&ouml;yle buyurmuşlardır:<br />\n	&laquo;Kim bildiği ilimle amel ederse, bilmediği şeyin ilmi de ona verilir.&raquo;<br />\n	Yani insanın ameli ger&ccedil;ekte, onun i&ccedil;in bir nevi talim olur. Zira amel, ilmin &ccedil;oğalmasına sebep olmakta ve ilim doğurmaktadır. B&ouml;ylece ilmin fazileti ve methi i&ccedil;in gelen sağlam hadisler, ilim &ouml;ğrenmeyi de i&ccedil;ine alır. İşte burada, amele sebep olan ilim ve ilimden kaynaklanan amel sebebiyle insan ger&ccedil;ek saadete ulaşır. &Ccedil;&uuml;nk&uuml; saadet, ilim ve amelin bir arada olmalarının &uuml;r&uuml;n&uuml;d&uuml;r. Ancak, bu ikisinden, Allah katında en faziletli olanı ilimdir. Evliya arasındaki dereceler bununla belirlenir. Hz. Ali (a.s) buyurmuştur ki:<br />\n	&laquo;Birazcık marifet (ilim), amelin &ccedil;oğundan daha hayırlıdır. İlim ile amel, aynen niyetle amele veya ruhla bedene benzer; ki &uuml;st&uuml;nl&uuml;k niyet ve ruhundur.&raquo;</p>','Ahlak İmi ve Öğrenimi','','publish','closed','open','','ahlak-imi-ve-ogrenimi','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3043',0,'post','',0),(3044,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	&nbsp;Gıybetin b&uuml;y&uuml;k g&uuml;nahlardan olduğunda hi&ccedil;bir ş&uuml;phe yoktur; muhtelif hadislerde bu g&uuml;nahı yapanlara azap vaadi verilmiştir. Ve bir &ccedil;ok hadis ve ayetlerdeki a&ccedil;ıklamalardan bu g&uuml;nahın ne kadar k&ouml;t&uuml; bir g&uuml;nah olduğu ortaya &ccedil;ıkmaktadır. Biz Kur&quot;an ve hadis-i şeriflerden istifade ederek bu konuyu şu başlıklar altında işlemeye &ccedil;alışacağız:<br />\n	<strong>1- Gıybetin &ouml;nemi ve ne kadar b&uuml;y&uuml;k g&uuml;nah olduğu,<br />\n	2- Gıybetin anlamı,<br />\n	3- Gıybetin &ccedil;eşitli t&uuml;rleri,<br />\n	4- Gıybete yol a&ccedil;an sebepler,<br />\n	5- Gıybet edenlerin karşısındaki vazifemiz,<br />\n	6- Gıybetin t&ouml;vbesi ve keffareti,<br />\n	7- Gıybetin caiz olduğu yerler,</strong></p>\n\n<p>\n	<br />\n	<strong>1- Gıybetin &Ouml;nemi ve B&uuml;y&uuml;kl&uuml;ğ&uuml;:</strong><br />\n	Allah-u Teala Nur suresinin 19. Ayetinde ş&ouml;yle buyuruyor: İman edenler i&ccedil;inde &ccedil;irkin utanmazlıkların yaygınlaşmasından hoşlananlara d&uuml;nyada da ahirette de azap vardır.<br />\n	Bu ayetin tefsirinde İmam Sadık (a.s) ş&ouml;yle buyuruyor: Bir m&uuml;min i&ccedil;in kulaklarının duyduğunu, g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;n&uuml; başkalarına s&ouml;yleyen kişi, Allah-u Teala haklarında ş&ouml;yle buyurduğu kimselerdendir: İman edenler i&ccedil;inde &ccedil;irkin utanmazlıkların yaygınlaşmasından hoşlananlara d&uuml;nyada da ahirette de azap vardır.<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bir m&uuml;minin k&ouml;t&uuml;l&uuml;klerinin yayılmasından hoşlanan, yani buna vesile olan veya vesile olan kimselerden hoşlanan adamlara Allah azap vaadi vermiştir. İşte gıybet de bunlardan birisidir.<br />\n	Yine Hak Teala Hucurat suresinin 12. Ayetinde ş&ouml;yle buyuruyor: Ey İman edenler bazınız bazınızın arkasından &ccedil;ekiştirmesin, gıybet etmesin; sizden biriniz &ouml;lm&uuml;ş kardeşinin etini yemeyi sever mi? İşte bundan iğrendiniz. O halde Allah&quot;tan korkun.<br />\n	Bu ayeti kerimede Allah-u Teala bir m&uuml;minin arkasından gıybet etmeyi onun &ouml;l&uuml; olduğu halde etini yemesine benzetmektedir.<br />\n	Resul-i Ekrem (s.a.a)&quot;den nakledildiğine g&ouml;re o hazret ş&ouml;yle buyuruyor: Mira&ccedil; gecesinde bir gurubu cehennem ateşinde mundar ve leş yedikleri halde g&ouml;rd&uuml;m. Cebrail&quot;e Bunlar kimlerdir? diye sordum; o da Bunlar d&uuml;nyada halkın etini yiyen, yani gıybet eden kimselerdir. diye cevap verdi.<br />\n	(M&uuml;stedrek-&uuml;l Vesail, Hac Kitabı, bab: 132)<br />\n	Evet insanların d&uuml;nyada yaptıkları ameller kıyamet g&uuml;n&uuml; karşılarına &ccedil;ıkacak ve ona uygun bir şekilde cezalandırılacaklardır.<br />\n	Kur&quot;an-ı Kerim&quot;in bu benzetmelerinde bazı n&uuml;kteler vardır ki onlara da değinmekte fayda vardır. Bir &ouml;l&uuml; kendisini savunamadığı gibi gıybet edilen kimsede hazır bulunamadığı i&ccedil;in kendisini savunamayıp mağdur durumda kalıyor. &Ouml;l&uuml; birisinin eti kesildiğinde yeri dolduramadığı gibi gıybet edilen kişinin kaybolan haysiyet ve şerefinin yerinin dolması da gayri m&uuml;mk&uuml;n veya &ccedil;ok zordur. Bir mundarın eti kesilip organları s&ouml;k&uuml;ld&uuml;ğ&uuml;nde, kokusu etrafı sardığı gibi gıybet vesilesiyle de k&ouml;t&uuml;l&uuml;kler, d&uuml;şmanlıklar, kinler ve g&uuml;nahlar her tarafa yayılır ve kimsede huzur kalmaz; kimsede samimiyet kalmaz. Mundar ve leş eti insanları hastalandırabildiği gibi gıybet de insanın ruhunda ve toplumda nice rahatsızlıklar ve hastalıklar meydana getirir.<br />\n	Muhtelif senetlerle sevgili Peygamber&quot;imizden (s.a.a) ş&ouml;yle rivayet edilmiştir: Gıybet, zinadan daha şiddetlidir. Nasıl olur diye sorulduğunda ş&ouml;yle buyurdu: Zira adam zina ederse, sonra da t&ouml;vbe ederse, Allah onu affeder. Ama gıybet eden kimse, gıybet edilen kimse tarafından affedilmediği m&uuml;ddet&ccedil;e bağışlanmaz.<br />\n	(Bihar-&uuml;l Envar, c.77, s.89)<br />\n	Hz. Ali (a.s):<br />\n	Gıybetten ka&ccedil;ın; zira gıybet cehennem k&ouml;peklerinin yemeğidir.<br />\n	(Bihar-&uuml;l Envar, c.75, s.248)<br />\n	Resul-i Ekrem (s.a.a): Kim bir M&uuml;sl&uuml;man erkeğin ve kadının gıybetini ederse, kırk g&uuml;n ve gece Allah onun namaz ve orucunu kabul etmez. Gıybet ettiği kişi affederse o başka.<br />\n	İmam Sadık (a.s): Gıybet etmek, her M&uuml;sl&uuml;mana haramdır ve hi&ccedil; ş&uuml;phesiz gıybet iyilikleri yer; aynı ateş odunu yakıp k&uuml;l ettiği gibi.<br />\n	(Usul-i Kafi)<br />\n	Resul-i Ekrem (s.a.a): Kıyamet g&uuml;n&uuml; birisini Allah&quot;ın huzuruna getirip durdururlar ve amel kitabı kendisine verilir. Baktığında g&ouml;r&uuml;r ki yaptığı iyilikler orada yoktur. Der ki: Ya İlahi bu benim kitabım değildir; ben yaptığım itaatları onda g&ouml;remiyorum? Ona ş&ouml;yle cevap verilir: Senin Rabbin, ne hata yapar nede unutur; senin amelin halkın gıybetini yaptığın i&ccedil;in yoktur. Sonra bir başkasını getirirler ona da amel kitabını verdiklerinde yapmadığı bir &ccedil;ok iyilikleri g&ouml;r&uuml;r; arz eder: Ya İlahi, bu benim kitabım değildir; zira ben bu amelleri yapmamışımdır. Ş&ouml;yle denir cevabında: Filan adam senin gıybetini yaptığı i&ccedil;in, sana onun iyilikleri verildi.<br />\n	Bir başka hadiste ş&ouml;yle der: Gıybet eden kimse, t&ouml;vbe ederse cennete giren en son kişi olur; ve t&ouml;vbesiz &ouml;l&uuml;rse cehenneme giren ilk kişi olur.<br />\n	Şunu da hatırlatmak gerekir ki gıybet sadece b&uuml;y&uuml;klere ait değildir. İyiyi k&ouml;t&uuml;den ayırt eden ve duyduğunda rahatsız olan &ccedil;ocukların gıybeti de haramdır.</p>\n\n<p>\n	<br />\n	<strong>2- Gıybetin Anlamı:</strong><br />\n	Resul-i Ekrem (s.a.a) gıybeti ş&ouml;yle a&ccedil;ıklamaktadır: Gıybet, m&uuml;min kardeşleri hakkında hoşlanmadığı bir şeyi s&ouml;ylemektir.<br />\n	(Bihar-&uuml;l Envar, c.77, s.89)<br />\n	İmam Sadık (a.s) ise gıybeti şu şekil de a&ccedil;ıklıyor:<br />\n	Gıybet m&uuml;min kardeşinin hakkında Allah-u Teala&quot;nın &uuml;zerini &ouml;rtt&uuml;ğ&uuml; bir kusuru, başkaları yanında a&ccedil;ıp s&ouml;ylemeleridir.<br />\n	(Bihar-&uuml;l Envar, c.75, s.245)<br />\n	Ehl-i Beyt İmamları&quot;nın yedincisi İmam Musa Kazım (a.s) ise ş&ouml;yle değerlendiriyor: Bir kişinin arkasından, onda olan ve halkın bildiği bir kusuru s&ouml;ylerse, gıybet olmaz; ama onda olup da halkın bilmediği kusuru a&ccedil;ıklarsa, onun gıybetini yapmış olur.<br />\n	(Bihar-&uuml;l Envar, c.75, s.245)<br />\n	Kısacası bir m&uuml;minin arkasında s&ouml;ylenen şeyler &uuml;&ccedil; kısımdan birisidir.<br />\n	a)- Bazıları kesinkes gıybettir ve haramdır. O da dine g&ouml;re veya insana g&ouml;re kusur ve eksiklik sayılan ve başkaları tarafından bilinmeyen ve a&ccedil;ıklandığında gıybet edilen kimseyi rahatsız eden ve ayıplama ve aşağılama niyetiyle s&ouml;ylenen şeylerdir. Evet bu, kesinlikle gıybettir ve kebire (b&uuml;y&uuml;k) g&uuml;nahlardandır.<br />\n	b)- Başkasının bilinmeyen ayıbını, onu aşağılamak ve k&uuml;&ccedil;&uuml;ltmek maksadıyla değil de başka maksatla s&ouml;ylemek; &ouml;rneğin sohbet olsun diye veya &ouml;rnek g&ouml;stermek i&ccedil;in veya bu işten rahatsızlığını belirtmek i&ccedil;in vb. bir sebeple s&ouml;ylemek. Bu kısmın k&ouml;t&uuml;l&uuml;ğ&uuml;, birinci kısım kadar olmasa da yine de haramdır ve bu maksatlarla da olsa m&uuml;minin kusurlarının s&ouml;ylenmemesi gerekir.<br />\n	c)- Başkasının bilinen bir ayıbını başkaları yanında s&ouml;ylemek; bu da birka&ccedil; t&uuml;rl&uuml;d&uuml;r: Eğer o adamı k&ouml;t&uuml;lemek ve kınama maksadıyla s&ouml;ylerse, bu da gıybet sayılmasa dahi haramdır. Zira bunu yapmak m&uuml;mine eziyet ve hakaret &uuml;nvanı altına girer ve kesinlikle haramdır.<br />\n	Eğer bilinen bir şeyi s&ouml;yler ve k&ouml;t&uuml;leme ve hakaret etme maksadı taşımaz ama onun s&ouml;ylenmesi kendiliğinden o kişinin ayıplanmasına vesile olursa, bu da gıybet olmasa dahi haramdır. Zira başkalarına k&ouml;t&uuml; lakap takma &uuml;nvanı altına girer ve Kur&quot;an&quot;da neyh edilmiştir.<br />\n	Ama eğer bilinen bir şeyi s&ouml;yler, k&ouml;t&uuml;leme maksadı olmaz, kendiliğinden de onun ayıplanması ve aşağılanmasına yol a&ccedil;mazsa, o zaman s&ouml;ylenmesinde zahiren sakınca yoktur. Ama yine de ihtiyaten bunu da s&ouml;ylememek iyidir.</p>\n\n<p>\n	<br />\n	<strong>3- Gıybetin &Ccedil;eşitli T&uuml;rleri:</strong><br />\n	Gıybet &ccedil;eşitli şekillerde ger&ccedil;ekleşebilir:<br />\n	a)- İnsanın bedeni ile ilgili kusurları s&ouml;ylemek: Mesela k&ouml;r, şaşı, kel, siyah, sarı, kısa, uzun gibi lakaplar ki adam duyduğunda rahatsız olursa s&ouml;ylenmesi gıybet ve haramdır.<br />\n	b)- İnsanın soyu sopuyla ilgili kusurları s&ouml;ylemek: Mesela falan adamın babası k&ouml;t&uuml; bir ailedendir vb. şeyleri s&ouml;ylemek haramdır ve gıybettir.<br />\n	c)- Ahlakıyla ilgili kusurları s&ouml;ylemek: Filan adam k&ouml;t&uuml; ahlaklıdır, korkaktır, riyakardır vb. gibi<br />\n	d)- Dini ile ilgili kusurları s&ouml;ylemek: Filan adam yalancıdır, zekat vermiyor, namaza &ouml;nem vermiyor vb. şeyleri s&ouml;ylemek.<br />\n	e)- D&uuml;nyası ile ilgili kusurları s&ouml;ylemek: Filan adam edepsizdir, &ccedil;ok gevezedir, boğazına d&uuml;şk&uuml;nd&uuml;r, &ccedil;ok uyuyor, hak bilmez birisidir vb. şeyler gibi<br />\n	f)- Veya ona ait olan herhangi bir kusuru s&ouml;ylemek: Elbisesi kirlidir, eskidir, uzundur, kısadır, ş&ouml;yledir, b&ouml;yledir. Elbette bunlardan hangisi daha b&uuml;y&uuml;k olursa g&uuml;nahı, vebali de daha b&uuml;y&uuml;k olur.<br />\n	Şunu da hatırlatmak gerekir ki gıybet, birisinin ayıbını başkasına s&ouml;ylemektir ve bildirmektir. Bu, bazen s&ouml;zle, bazen fiille, bazen işaretle yada yazıyla ger&ccedil;ekleşebilir. Yani &ouml;nemli olan birisinin kusurunu a&ccedil;ıklamak, hangi vesileyle olursa olsun haram ve gıybettir.<br />\n	Hatırlatılması gereken bir başka husus ise karşı tarafın gıybet edilen kimseyi tanıyacak şekilde ondan bahsetmesi haramdır. Ama tanınmayacak şekilde bahsetmek sakıncasızdır. Sınırlı şahıslardan da bahsetmek haramdır. Mesela filan adamın &ccedil;ocuklarından birisi ş&ouml;yle b&ouml;yledir; b&uuml;t&uuml;n &ccedil;ocuklar zan altında kaldıkları i&ccedil;in haramdır.<br />\n	Eğer sayıları geniş bir kitle arasına katarak bahsederse sakıncasızdır. Mesela Kırıkkalelilerden birisi ş&ouml;yle yapıyordu, bunun sakıncası yoktur. Yine eğer b&uuml;y&uuml;k bir topluluğun hepsini k&ouml;t&uuml;ler ve su&ccedil;larsa bu da haramdır. Mesela Ankaralılar ş&ouml;yledir, Iğdırlılar b&ouml;yledir şeklinde s&ouml;ylerse haramdır ve b&uuml;t&uuml;n o şehrin gıybetini etmiş olur. Veya filan şehrin &ccedil;oğu b&ouml;yledir derse de bu da ihtiyaten haramdır.</p>\n\n<p>\n	<br />\n	<strong>4- Gıybete yol a&ccedil;an sebepler:</strong><br />\n	1- Gazap ve &ouml;fke: Bazen birisine olan gazap ve &ouml;fkemiz, bizi onun ayıplarını ortaya &ccedil;ıkarmaya itebilir.<br />\n	2- Kin beslemek: Bazen &ouml;nceden olan kinimiz birisinin gıybetini yapmamıza, onu k&ouml;t&uuml;lememize yol a&ccedil;abilir.<br />\n	3- Hased ve &ccedil;ekemezlik: Bazen de bu k&ouml;t&uuml; huy insanın gıybet etmesini ve hased ettiği kimsenin kusurlarını a&ccedil;ığa &ccedil;ıkarmaya ve b&ouml;ylece hasedini dindirmeye &ccedil;alışmasına vesile olur.<br />\n	4- Kibir ve &uuml;st&uuml;nl&uuml;k taslamak: &Ccedil;oğu kişiler kendilerini &uuml;st&uuml;n g&ouml;stermek i&ccedil;in başkalarını k&ouml;t&uuml;lemeye ve kusurlarını ortaya &ccedil;ıkarmaya &ccedil;alışır.<br />\n	5- Acıma duygusu: Bazen de şeytan bu yoldan insanları kandırır ve ona acıdığı i&ccedil;in ve yaptığı k&ouml;t&uuml;l&uuml;kten duyduğu &uuml;z&uuml;nt&uuml;y&uuml; bildirmek i&ccedil;in, onun yaptığını başkasına anlatır.<br />\n	6- Kendini temize &ccedil;ıkarmak: Bazen kendisini temize &ccedil;ıkarmak i&ccedil;in k&ouml;t&uuml; ameli başkasına isnad eder ve b&ouml;ylece kendisini o amelden ve su&ccedil;tan kurtarmaya &ccedil;alışır. Bu da g&uuml;nahtır hatta o adam yapmış olsa dahi; o sadece kendisinden o k&ouml;t&uuml;l&uuml;ğ&uuml; nefyetme hakkına sabittir. Yani ben yapmamışımdır diyebilir, ama başkasına isnad edemez.</p>\n\n<p>\n	<br />\n	<strong>5- Gıybet Edenler Karşısında Vazifemiz:</strong><br />\n	Gıybet edenler karşısında ilk vazifemiz uygun bir dille gıybet edeni emr-i bil-maruf ve nehyi anil-m&uuml;nker etmek ve o ameli yapmaktan sakındırmaktır. Sonra da gıybeti yapılan kimseyi savunmak ve ona isnad edilen şeyi reddetmek ve onu bu isnattan tenzih etmek ve ona yardımcı olmaktır. Eğer bunu yapamazsa ve gıybet edeni yaptığı işten vazge&ccedil;iremezse, o meclisten kalkmalı ve orayı terk etmelidir. Yoksa eğer oturup dinler ve s&ouml;ylenenlerden hoşlanırsa veya en azından itiraz etmezse, o da gıybet g&uuml;nahına ortak olmuş olur. Bu konuda aşağıdaki hadislere dikkatinizi &ccedil;ekmek istiyoruz:<br />\n	Hz. Ali (a.s): Gıybeti dinleyen kimse, gıybet eden gibidir.<br />\n	(Mizan-&uuml;l Hikme, c.7, s.352)<br />\n	İmam Zeyn-&uuml;l Abidin (a.s) ş&ouml;yle buyuruyor: Kulağın senin &uuml;zerindeki hakkı, onu gıybet ve helal olmayan şeyleri dinlemekten uzak tutmaktır.<br />\n	Resul-i Ekrem (s.a.a):<br />\n	M&uuml;sl&uuml;man kardeşi yanında gıybet edilip de ona yardım edebileceği halde (onun gıybetini &ouml;nleyebileceği halde) ona yardımcı olmayan kimseyi, Allah d&uuml;nya ve ahiretde yardımsız bırakır.<br />\n	Yine Efendimiz (s.a.a) ş&ouml;yle buyurmaktadır: Kim bir mecliste kardeşine duyduğu bir gıybeti reddederek ona iyilikte bulunursa, Allah-u Teala d&uuml;nya ve ahiret hayatında bin k&ouml;t&uuml;l&uuml;k kapısını ondan reddeder (uzaklaştırır).<br />\n	Yine ş&ouml;yle buyurduğu rivayet ediliyor: Kim m&uuml;min kardeşi hakkında yapılan gıybet konusunda, kardeşinin haysiyetini savunursa, onu cehennem ateşinden kurtarmak Allah&quot;ın &uuml;zerine bir hak olur.<br />\n	(Mizan-&uuml;l Hikme, c.7, s.353)<br />\n	Bazı rivayetlerden de anlaşıldığına g&ouml;re m&uuml;min kardeşini savunabilecek durumda olan ve onun hakkında yapılan gıybeti &ouml;nleme imkanına sahip olan birisi, bunu yapmazsa g&uuml;nahı gıybet edenden yetmiş kat daha fazladır.<br />\n	Belki de sebebi şudur ki gıybeti dinleyen olamazsa veya &ouml;nlenirse gıybet eden de bir daha gıybet etmeye cesaret edemez. Ama gıybeti dinlemek, ona itirazda bulunmamak insanları bu g&uuml;naha daha fazla c&uuml;retkar kılıyor.<br />\n	Hatırlatılması gereken bir başka husus ise şudur ki, bir başka insan bir başkasının arkasından gıybet edip &ccedil;ekiştirir, ama y&uuml;z&uuml;ne gelip onu methedip yağcılık yaparsa, b&ouml;yle birisinin g&uuml;nahı başkasınınkinin iki katıdır. Zira bu bir nifaktır ve hadislerde iki dilli, bizim aramızda ise iki y&uuml;zl&uuml; olarak tarif edilir.<br />\n	Bir hadiste ş&ouml;yle deniyor: Kıyamet g&uuml;n&uuml; iki dilli insan ateşten iki dile sahip olduğu halde mahşere gelir.<br />\n	(Mekasip kitabı, Gıybet Babı)<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi gıybetin &ccedil;eşitli durumları onun vebalinin de artmasına veya azalmasına vesile olur. Zaman ve mekanlar da gıybetin ve g&uuml;nahların vebalini etkiler. Mesela Ramazan ayında yapılan bir gıybet ile başka zamanda yapılan bir gıybet aynı değildir. Mesela bir camide yapılan gıybet ve g&uuml;nahla başka yerde yapılan aynı değildir. M&uuml;minin de derecesine g&ouml;re gıybetlerinde vebali değişebilir.</p>\n\n<p>\n	<br />\n	<strong>6- Gıybetin T&ouml;vbesi ve Keffareti:</strong><br />\n	Evet gıybet b&uuml;y&uuml;k g&uuml;nahlardan olduğu i&ccedil;in, Allah etmesin bu g&uuml;naha m&uuml;btela olursa, hemen pişman olup t&ouml;vbe etmesi ve bir daha tekrarlamamaya karar alması, kalbiyle birlikte dille de Allah&quot;tan mağfiret dilemesi farzdır. Sonra da m&uuml;mk&uuml;n mertebe gıybet ettiği kimseden helallik almalı ve onu kendinden razı etmelidir. Eğer gıybet ettiği kişi &ouml;lm&uuml;şse veya ona bir t&uuml;rl&uuml; ulaşamıyorsa yahut gıybet konusundan haberdar değildir ve kendisine s&ouml;ylendiği vakit buna daha &ccedil;ok rahatsız olacaksa, helallik almanın yerine onun hakkında dua ve istiğfar etmeli ve onun hakkında iyilikte bulunmalıdır. Bu konuda da bir &ccedil;ok hadisler nakledilmiştir ki s&ouml;z&uuml;n fazla uzamaması i&ccedil;in onlardan vazge&ccedil;iyoruz.<br />\n	Gıybeti edilen kişinin helal etmesi iyidir; zira bu vesileyle sevaba ulaşır ve başkalarının da onu bağışlamasına vesile olur. Eğer Allah&quot;ın mağfiretini bekliyorsak bizim de başkalarını affetmemiz gerekir.<br />\n	Şu noktayı da bilmemiz gerekir ki gıybet etmemekle insan, şer&quot;i vazifesini yapıp kendisini b&uuml;y&uuml;k bir vebalden kurtardığı gibi Allah katında da b&uuml;y&uuml;k sevaplara nail olur.<br />\n	Resul-i Ekrem&quot;den ş&ouml;yle rivayet edilmiştir: Gıybet etmeyi terk etmek, Allah (Azze ve Celle) katında on bin rekat s&uuml;nnet namaz kılmaktan daha sevimlidir.</p>\n\n<p>\n	<br />\n	<strong>7- Gıybetin Caiz Olduğu Yerler:</strong><br />\n	Gıybetin bazı yerlerde caiz olduğuna h&uuml;kmedilmiştir ki aşağıda kısaca bunlara değinmeye &ccedil;alışacağız:<br />\n	1- G&uuml;nahı a&ccedil;ık bir şekilde insanların g&ouml;z&uuml; &ouml;n&uuml;nde yapan kimsenin gıybeti caizdir. Mesela halkın g&ouml;z&uuml; &ouml;n&uuml;nde şarap kadehi kaldıran, &ccedil;ekinmeden i&ccedil;en birisi gibi.<br />\n	Burada bazı alimler sadece a&ccedil;ıkta yaptığı o g&uuml;nahı s&ouml;ylemek caizdir. Ama gizlide yaptığı g&uuml;nahlar varsa onları a&ccedil;ığa &ccedil;ıkarmak caiz değildir, diyorlar. En azından ihtiyat gereği o g&uuml;nahları s&ouml;ylememek iyidir. Bir de g&uuml;nah yapan kimse yaptığı g&uuml;nahın g&uuml;nahlığını kabul ederse, caizdir; ama eğer bazı mazeretler &ouml;ne s&uuml;r&uuml;yorsa, &ouml;rneğin Ramazan g&uuml;n&uuml; orucunu yiyor, ama hasta olduğunu ve yolcu olduğunu iddia ediyorsa, bu t&uuml;r durumlarda da ihtiyaten gıybet etmemek gerekir.<br />\n	2- Kendisine haksızlık ve zul&uuml;m yapan birisi olur ve kendisi hi&ccedil;bir yolla onun zul&uuml;m ve haksızlığını &ouml;nleyemiyorsa, eğer bunu &ouml;nleyebilecek başka birisi varsa, o zaman onun yaptığı zulm&uuml; başkasına şikayet edip ondan yardım dileyebilir.<br />\n	Allah-u Teala Nisa suresinin 148. ayetinde ş&ouml;yle buyuruyor: Allah k&ouml;t&uuml; s&ouml;z&uuml;n a&ccedil;ık&ccedil;a s&ouml;ylenmesini sevmez; zulme uğrayanlar hari&ccedil; .<br />\n	3- Eğer bir insan ticaret yapacağı veya evlilik bağı kuracağı birisi hakkında insanla istişare ederse, ger&ccedil;eği s&ouml;ylemediği taktirde &ouml;nemli fesat ve k&ouml;t&uuml;l&uuml;ğ&uuml;n veya zararın meydana geleceğinden korkarsa, o zaman doğruyu s&ouml;yleyebilir. Elbette eğer kusurunu s&ouml;ylemeden onu bu işten vazge&ccedil;irebilirse &ouml;yle yapmalıdır; ama eğer başka bir yolla unu bu işten vazge&ccedil;iremezse, o zaman doğruyu s&ouml;yleyebilir. Şunu da dikkate almak lazımdır ki, eğer o mu&quot;minin haysiyetinin zedelenmesi, o adama değecek zarardan daha &ouml;nemli olursa, o zaman doğruyu s&ouml;ylememesi gerekir<br />\n	4- Allah&quot;ın dininde bid&quot;at koyan ve yanlışlarıyla insanları saptıran kimseye insanlar kanmasın diye onun gıybetinin yapılması caizdir.<br />\n	5- Yalan bir hadis uydurup Peygamber&quot;e isnad eden kimselerin gıybeti caizdir ki insanlar ona kanmasınlar. Yine yalan yare birisinin aleyhine şahitlik yaparsa, onun yalanını ortaya &ccedil;ıkarmak caizdir.<br />\n	6- Eğer birisi bir lakapla meşhur olmuş ve onu s&ouml;ylemeden tanımıyorlar veya karıştırıyorlarsa, iki şartla bu lakabı s&ouml;ylemek caizdir: Birincisi onu aşağılamak niyetiyle s&ouml;ylemezse, ikincisi o adam o lakabın s&ouml;ylenmesinden rahatsız olmuyorsa, s&ouml;ylemenin sakıncası yoktur. Ama eğer rahatsız oluyorsa onunla onu tanıtmak caiz değildir.<br />\n	7- Eğer yalan yere bir soya kendisini isnat ederse, mesela yalan yere seyyit olduğunu iddia ederse, yalanını bilen kimse bunu başkalarına s&ouml;yleyebilir. Zira neseblerin karışmaması &ouml;nemlidir.<br />\n	8- Kısacası eğer bir yerde doğruyu s&ouml;ylemek bir m&uuml;minin haysiyetini korumaktan daha &ouml;nemli olursa, o zaman doğruyu s&ouml;ylemek caizdir. Mesela bir haksızlığın yapıldığı bir yerde, doğruyu bilen kimsenin şahitlik yapıp hakkı ezilen kimseye yardımcı olması gibi.<br />\n	Ya Rabbi, b&uuml;t&uuml;n g&uuml;nahlardan korunmada eğer sen bize yardımcı olmazsan, biz bundan aciziz. B&uuml;t&uuml;n enbiya ve evliya h&uuml;rmetine l&uuml;tuf ve yardımlarını bizden esirgeme. Amin!</p>','Gıybet','','publish','closed','open','','giybet','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3044',0,'post','',0),(3045,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	&nbsp;İnsan g&ouml;nl&uuml;n&uuml;n idrak edip varabileceği en y&uuml;ce ve kutsal duygu Allah sevgisidir. İyilik g&uuml;zellik ve kemali sevmek insanın fıtratına koyulan bir şeydir. Sonsuz g&uuml;zellik ve kemal ise Hak Teala&#39;ya mahsustur. O&#39;nda hi&ccedil; bir kusur ve eksiklik mevcut değildir. O iyiliklerin kemal ve g&uuml;zelliklerin kaynağıdır; herkesin sahip olduğu her t&uuml;rl&uuml; iyilik ve g&uuml;zellik O&#39;ndadır. İnsanın kalbinde iman nuru tecelli edip Hak Teala&#39;nın, b&uuml;t&uuml;n kemallerin, g&uuml;zelliklerin ve iyiliklerin kaynağı olduğuna yakin ederse, onu her şeyden daha &ccedil;ok sever. Bu yakin ne kadar g&uuml;&ccedil;l&uuml; ve şiddetli olursa Allah sevgisi ve aşkı da o kadar g&uuml;&ccedil;l&uuml; olur. Nitekim Peygamberler, İmamlar ve Allah&#39;ın velileri yakinleri herkesten daha fazla olduğu i&ccedil;in herkesten daha &ccedil;ok Allah&#39;a aşıktırlar ve O&#39;nun yolunda her t&uuml;rl&uuml; &ccedil;ileye katlanmaya razı olurlar. Evet ger&ccedil;ek m&uuml;minler, Allah&#39;ı her şeye tercih edip O&#39;nun rızasını kazanmayı en b&uuml;y&uuml;k hedef olarak se&ccedil;erler. Kur&#39;an-ı Kerim ş&ouml;yle buyurmaktadır:<br />\n	&#39;&#39;İnsanlar i&ccedil;inde, Allah&#39;tan başkasını &#39;eş ve ortak&#39; tutanlar vardır ki, onlar (bu eş ve ortakları) Allah&#39;ı sever gibi severler. İman edenlerin Allah&#39;a olan sevgisi ise, daha g&uuml;&ccedil;l&uuml;d&uuml;r.&#39;&#39; (Bakara, 165)<br />\n	Yine Tevbe suresinde Allah-u Teala ş&ouml;yle buyurmuşlardır:<br />\n	&#39;&#39;(Ey Resul&uuml;m), deki: Eğer babalarınız &ccedil;ocuklarınız, eşleriniz, akrabalarınız, kazandığınız mallar, az kar getireceğinden korktuğunuz ticaret ve hoşunuza giden evler, sizlere Allah&#39;tan, O&#39;nun Resul&uuml;nden ve onun yolunda cihat etmekten size daha sevimli ise, artık Allah&#39;ın emri gelinceye kadar bekleye durun Allah fasıkları hidayet etmez.&#39;&#39; (Tevbe, 24)<br />\n	Evet Allah sevgisi Resulullah&#39;ın şu m&uuml;barek s&ouml;z&uuml;nde en g&uuml;zel şekilde tecelli etmiştir: &#39;&#39;Allah-u Teala benim g&ouml;z nurumu namazda koymuştur. Allah a&ccedil; olan birisine yemeği, susuz olan birisine de suyu sevdirdiği gibi namazı da bana sevdirmiştir: ne var ki a&ccedil;, yemeği yediği zaman yemeğe, susuz, suyu i&ccedil;tiği zaman suya doyar, ama ben namaza hi&ccedil;bir zaman doymam!&#39;&#39;<br />\n	Yine bir başka Allah aşığı olan Hz. Emir-&uuml;l Mu&#39;minin Ali (a.s)&#39;nin Kumeyl duasındaki şu c&uuml;mlesine dikkat edin: &#39;&#39;Rabbim eğer beni cehenneme g&ouml;t&uuml;r&uuml;rsen, azap ateşinin hararetine dayansam bile, senden ayrılmaya nasıl dayanırım?!&#39;&#39;<br />\n	Veya secde edenlerin seyidi ve ibadet edenlerin ziyneti olan İmam Zeynelabidin (a.s) şu m&uuml;nacatına kulak verin: &#39;&#39;İlahi, senin muhabbetinin tadını tadan birisi başkasını nasıl isteyebilir ve senin yakınlığına &uuml;nsiyet kuran-alışan, senden nasıl ayrılabilir?!&#39;&#39;<br />\n	&#39;&#39;Ey isteyen kalplerin temennisi ve ay sevenlerin en b&uuml;y&uuml;k arzusu, senden muhabbetini ve seni sevenlerin muhabbetini diliyorum.&#39;&#39;<br />\n	İmam Sadık (a.s) ise ş&ouml;yle m&uuml;nacat ediyor Rabbiyle: &#39;&#39;Ey benim efendim, ben senin sevgine a&ccedil;ım, doyamam. Ah, ne kadar arzuluyorum ben g&ouml;rmediğim halde beni g&ouml;ren Rabbimi!&#39;&#39;<br />\n	Yine bir hadisinde ş&ouml;yle buyuruyor İmam Sadık (a.s): &#39;&#39;Kalp Allah&#39;ın haremidir, Allah&#39;ın haremine Allah&#39;tan gayrısını yerleştirme!&#39;&#39;<br />\n	Evet ger&ccedil;ek bir m&uuml;min, Allah sevgisine hi&ccedil;bir şeyi tercih edemez. Başka sevgiler eğer bu sevgi doğrultusunda olur veya en azından bu sevgiye mani olmazsa sakıncasızdır. Onun i&ccedil;in biz Resulullah&#39;ı, Ehl-i Beyti&#39;ni, imamları, Allah&#39;ın velilerini seviyoruz. Zira Allah da onları seviyor; onları sevmek Allah&#39;ı sevmektir. &Ccedil;oluk &ccedil;ocuk sevgisi, mal m&uuml;lk sevgisi de eğer Allah&#39;ın rızası doğrultusunda olursa, yani Allah sevgisine engel olmaz veya Allah&#39;ın emirlerine engel olmazsa, makul bir derecede sakıncasızdır ve tabidir. Fakat gerektiğinde diğer b&uuml;t&uuml;n sevgiler Allah sevgisine ve onun rızasına feda edilmelidir.</p>\n\n<p>\n	<br />\n	<strong>ALLAH SEVGİSİNİN &Ouml;L&Ccedil;&Uuml;S&Uuml;</strong><br />\n	Allah-u Teala, kendi sevgisinin &ouml;l&ccedil;&uuml; ve alametinin Resulullah&#39;a uymak onun emirlerine itaat etmek olarak belirlemiştir.<br />\n	&#39;&#39;Deki (ey M&uuml;sl&uuml;man&#39;lar), eğer Allah&#39;ı seviyorsanız bana uyun ve itaat edin ki Allah ta sizi sevsin ve g&uuml;nahlarınızı affetsin.&#39;&#39; (Ali İmran, 31)<br />\n	Resulullah&#39;ın zamanında ona itaat etmek, Allah sevgisinin alameti ise, Resulullah&#39;tan sonra da onun ger&ccedil;ek halifeleri olan Ehl-i Beyti&#39;ne uymak ve onlara itaat etmek, Allah sevgisinin ger&ccedil;ek &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r. Bunu da Resulullah (s.a.a) muhtelif hadislerinde beyan etmiştir ki, bunların en &ouml;nemlisi &#39;Sekalayn&#39; hadisidir ki Resulullah &ouml;l&uuml;m&uuml; yaklaştığında ş&ouml;yle buyurmuştur:<br />\n	&#39;&#39;Ben, sizin aranızda iki ağır emanet bırakıp gidiyorum; biri Allah&#39;ın kitabı diğeri itretim olan Ehl-i Beytim&#39;dir. Onlara sarıldığınız m&uuml;ddet&ccedil;e asla sapıklığa d&uuml;şmezsiniz. Bu ikisi Kevser havuzu başında bana varıncaya kadar birbirinden asla ayrılmazlar. Bakın g&ouml;r&uuml;n onlara nasıl davranacaksınız.&#39;&#39;<br />\n	Bu hadis Şia kaynaklarının yanı sıra bir &ccedil;ok Ehl-i S&uuml;nnet kaynaklarında da nakledilmiştir.<br />\n	Yine buyurmuştur:&#39;&#39;Her şeyin bir temeli vardır, İslam&#39;ın temeli de ben ve Ehl-i Beytim&#39;i sevmektir.&#39;&#39;</p>','Allah Sevgisi','','publish','closed','open','','allah-sevgisi','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3045',0,'post','',0),(3046,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	<strong>Vazifeyi Yapmak Mutluluk Sermayesidir</strong><br />\n	Vazifeyi yapmak, insanı canı g&ouml;n&uuml;lden koruyan ve onu mutluluk yoluna &ccedil;ıkaran şefkatli bir anne gibidir. Filozoflar ş&ouml;yle diyor: Vazifeyi yapmak bir kapıdan &ccedil;ıkarsa, bedbahtlık diğer kapıdan i&ccedil;eri girer.<br />\n	Resulullah (s.a.a) buyuruyor ki:<br />\n	&nbsp;&ldquo;Fırsatlar bulutlar gibi (gelip) ge&ccedil;mektedir; onları ganimet bilin, vazifeyi yapmada tembellik etmeyin, bug&uuml;n&uuml;n işini yarına bırakmayın.&rdquo;<br />\n	Eğer bug&uuml;n vazifeyi yapmaz iseniz, yarın pişman olursunuz ve bu pişmanlığın size bir faydası olmaz.<br />\n	Hz. Ali (a.s) da ş&ouml;yle buyuruyor:<br />\n	&ldquo;Kalk fırsatı ganimet say, onu değerlendir; aksi takdirde ge&ccedil;mişin hasreti ve geleceğin arzusunun hi&ccedil; faydası olmayacaktır. Zira ge&ccedil;mişler ge&ccedil;miştir, gelecek de gelmemiştir; bu iki vaktin arasındaki fırsatı, mutluluğa erişebilmek i&ccedil;in ganimet bilip vazifeyi yapmalısın.&rdquo;</p>\n\n<p>\n	<br />\n	<strong>Vazifeyi Tanımak</strong><br />\n	Her m&uuml;sl&uuml;manın vazifesi, İslam&rsquo;ın y&uuml;ce &ouml;ğretim d&uuml;sturlarını Kur&rsquo;&acirc;n-ı Kerim&rsquo;den alıp Peygamber-i Ekrem (s.a.a)&rsquo;in nassıyla tayin olan ilahi evliyaların beyanı ile kendi vazifesini teşhis etmesi ve vazifesini yapma yolunda adım atmasıdır. Zira Resulullah (s.a.a) buyurmuştur ki:<br />\n	&ldquo;Ben aranızdan ayrılıyorum, ama iki değerli sermaye (Kur&rsquo;an ve Ehl-i Beyt) aranızda bırakıyorum, onlara sarıldığınız m&uuml;ddet&ccedil;e kesinlikle sapıklığa d&uuml;şmezsiniz.&rdquo;&nbsp;<br />\n	Her m&uuml;sl&uuml;manın vazifesi ile ilgili bir araya toplanmış olan değerli risalelerden biri de İmam Zeyn&rsquo;ul- Abidin (a.s)&rsquo;ın &ldquo;Hukuk Risalesi&rdquo;dir. İlahi ilmin kaynağından ilham alınmış olan bu kitapta her ferdin diğerlerine karşı vazifesi kamil bir şekilde a&ccedil;ıklanmıştır. Onu &ouml;zet olarak &uuml;&ccedil; b&ouml;l&uuml;me ayırabiliriz:<br />\n	1- İnsanın Allah&rsquo;a karşı vazifesi.<br />\n	2- İnsanın kendisine nispet vazifesi.<br />\n	3- İnsanın diğerlerine karşı vazifesi.</p>\n\n<p>\n	<br />\n	<strong>İnsanın &nbsp;Allah&rsquo;a Karşı Vazifesi</strong><br />\n	Mutluluğun ilk şartı Allah&rsquo;ı tanımaktır. Zira varlık alemini bu azametle yaratan Allah&rsquo;tır ve bu alemdeki b&uuml;t&uuml;n g&uuml;zellikler ve kemaller O&rsquo;ndandır. Binaenaleyh ilk &ouml;nce bu varlık alemini yaratanı tanımalı ve daha sonra O&rsquo;nun dergahına tazimde bulunmalıyız. &Ccedil;&uuml;nk&uuml; Ku&rsquo;an-ı Kerim&rsquo;in nassıyla, cin ve insanların yaratılışının illeti gaisi tek olan Allah&rsquo;ı tanımak ve O&rsquo;na ibadet etmektir. (1) &Ouml;yleyse sadece Allah&rsquo;ın emirlerine uymak, O&rsquo;nun rızasını elde etmek ve d&uuml;sturlarından &ccedil;ıkmamak gerekir.</p>\n\n<p>\n	<br />\n	<strong>Kendini Tanıma</strong><br />\n	İnsan Allah&rsquo;ı tanıdıktan sonra kendisini tanımalıdır, kedisini tanımadık&ccedil;a ve kendi ger&ccedil;ek değerini idrak etmedik&ccedil;e kendi kadir ve kıymetini bilmez. Ey insan şunu bilmelisin ki yer ve g&ouml;k varlıklarından hi&ccedil;birisi senden &uuml;st&uuml;n değildir, bunlar senin i&ccedil;in musahhar kılınmıştır, fakat sen kendi kadrini bilmeyerekten kendini bedava olarak ona buna satmışsın, eğer kendi değerinin bilincinde olursunsa kendini ucuz satmazsın; sen Allah Teala&rsquo;nın seni kendi halifesi olarak se&ccedil;tiği bir yaratıksın. (2)<br />\n	Allah sadece seni yaratmakla &ouml;v&uuml;nm&uuml;ş ve iftihar etmiştir. (3)<br />\n	Varlıklar arasında keramet ve şerafet tacını senin başına koymuştur (4)<br />\n	Hadisi kudside de ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Ey insan b&uuml;t&uuml;n varlık d&uuml;nyasını senin i&ccedil;in ve seni de kendim i&ccedil;in yaratmışım.&rdquo;<br />\n	&Ouml;yleyse kendi kadrini bil ve Allah&rsquo;dan gayrisi i&ccedil;in kendini satma; aksi taktirde zararlı &ccedil;ıkarsın.<br />\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:<br />\n	&ldquo;Ey insan kendi değerini bil, sen k&uuml;&ccedil;&uuml;k bir cisim olduğunu mu sanıyorsun oysa ki daha b&uuml;y&uuml;k bir alem sende &ouml;zetlenip d&uuml;r&uuml;lm&uuml;şt&uuml;r.&rdquo;<br />\n	O halde kendi kadrini bil ve &ouml;mr&uuml;n&uuml; Allah&rsquo;ın rızası dışında sarfetme.<br />\n	Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle gelmiştir:<br />\n	&ldquo;G&ouml;rm&uuml;yor musunuz ki, ş&uuml;phesiz Allah, g&ouml;klerde ve yerde olanları emrinize amade kılmış, a&ccedil;ık ve gizli sizin &uuml;zerinizdeki nimetlerini genişletip tamamlamıştır.&rdquo; (5)<br />\n	&Ouml;yleyse mutluluk yolunda bunca değerli sermayelerden faydalan ve vazifeyi yapmakla mutluluğa kavuş.</p>\n\n<p>\n	<br />\n	<strong>İnsanın Kendisine Nispet Olan Vazifesi</strong><br />\n	İnsan iki tezat ve muhtelif g&uuml;&ccedil;ten yaratılmıştır; biri melekut&icirc;, diğeri ise şeytan&icirc;. Melekut&icirc; g&uuml;&ccedil; onu iyiliğe, şeytan&icirc; g&uuml;&ccedil; ise onu k&ouml;t&uuml;l&uuml;ğe doğru &ccedil;ekmektedir. Bu iki m&uuml;tezad g&uuml;&ccedil; daima birbirlerini mağlup etmek i&ccedil;in &ccedil;aba sarfediyorlar, insanın kalbini kendilerine savaş alanı yapıyorlar; bu savaş alanından muzaffer olarak dışarı &ccedil;ıkan yani melekuti g&uuml;c&uuml; şeytani g&uuml;c&uuml;ne galip olan kimse en mutlu kimsedir.<br />\n	Ama heva ve heveslerine esir d&uuml;şen, fazilet ve takva meleğini şeytan&icirc; isteklerle bağlayın ve bu dahil&icirc; d&uuml;şmanı kendi akıl ve ruhuna musallat kılan kimse ne de bedbaht ve zavallı kimsedir.<br />\n	Hz. Ali (a.s) buyurmuştur ki:<br />\n	&ldquo;Sizin batini olan en katı d&uuml;şmanınız nefsi isteğinizdir.&rdquo;&nbsp;<br />\n	Zira hi&ccedil;bir d&uuml;şmanın zararı bu dahili d&uuml;şman kadar insana yetişmemektedir En b&uuml;y&uuml;k cihat nefse karşı yapılan cihattır. Hz. Resulullah&rsquo;ın ashabı savaştan d&ouml;nd&uuml;klerinde Hazret onlara ş&ouml;yle buyurdu:<br />\n	&ldquo;Şimdi siz k&uuml;&ccedil;&uuml;k cihattan d&ouml;nd&uuml;n&uuml;z ama b&uuml;y&uuml;k cihadınız duruyor,o b&uuml;y&uuml;k cihat ise nefse karşı cihattır.&rdquo;&nbsp;<br />\n	Hz. Ali de ş&ouml;yle buyuruyor:<br />\n	&ldquo;Eğer şecaat ve yiğitliğinizi denmek istiyorsanız nefsi istekler karşısında direnişinize bakın; kim nefsi isteklerine galip olursa o daha şecaatlidir.&rdquo;&nbsp;<br />\n	G&uuml;reşte bir kahramanı alt etmek yiğitlik değildir; yiğitlik savaş vakti nefs-i emmareyi yenen kimsedir.</p>\n\n<p>\n	<br />\n	<strong>Kendini Koruma</strong><br />\n	Herkesin şahsiyeti ve değeri, nefsan&icirc; isteklerin karşısında kendini koruma derecesine bağlıdır; aksi takdirde denizde fırtınaya uğrayan bir kayık gibi daima sarsıntı ve ıztırap halinde olacaktır. Kendisine hakim olmayan kimse hi&ccedil;bir zaman mutluluk y&uuml;z&uuml; g&ouml;rmeyecektir. Bir sivrisinek gibi fırtınalar karşısında ıztırap ve zorluklara d&uuml;şecektir. Ama kendi nefsan&icirc; isteklerine hakim olan kimse, kendi v&uuml;cudunun gemisini zamanın tehlikeli okyanuslarında şecaat ve ustalıkla ileri g&ouml;t&uuml;r&uuml;p gidebilen bir kaptana benzer. Zorluk fırtınaları ona y&ouml;neldiğinde y&uuml;ce hedefine ve mutlu hayatına doğru ileri gider.</p>\n\n<p>\n	<br />\n	<strong>Yaratılıştan Hedef</strong><br />\n	Biz seyir, tekam&uuml;l ve insaniyetin kutsal hedefine ulaşmak i&ccedil;in d&uuml;nyaya gelmişiz. Allah tarafından Peygamberlerin ve onların hayat bağışlayıcı d&uuml;sturlarının gelmesi bizi, sonsuz mutlu bir hayat i&ccedil;in davet etmiştir. (1) Zira İlah&icirc; el&ccedil;ilerin gelmesi insaniyeti diriltmek, istidatları filizlendirmek ve insanların değerli cevherlerini istihra&ccedil; etmek i&ccedil;indir. Zira insanlar altın ve g&uuml;m&uuml;ş. Madenleri gibi madenlerdir.<br />\n	Bu y&uuml;zden Resul&uuml; Ekrem ş&ouml;yle buyurmuştur:<br />\n	&nbsp;&ldquo;G&uuml;zel ahlakları sizde tamamlamam i&ccedil;in peygamberliğe se&ccedil;ildim (size doğru g&ouml;nderildim.)&rdquo;</p>\n\n<p>\n	<br />\n	<strong>Kemale Doğru</strong><br />\n	Bizim hareket &ccedil;izgimiz bellidir, hepimiz insanlığın nihayet derecesi ve Hakka yaklaşmak olan mutlak Kemale doğru hareket etmekteyiz (6) &nbsp;<br />\n	Hakka yaklaşmak ve mutlak kemale erişmek i&ccedil;in İlahi sıfatları v&uuml;cudumuzda bulundurmalıyız; aksi takdirde tabiatın yaratıcısına muhalif olarak gerileme seyir i&ccedil;erisinde kalırız. &Ouml;rneğin: Bir ağa&ccedil; gelişip filizlenmekten geri kalırsa kurur, kuruyunca da k&ouml;yl&uuml;n&uuml;n keseri onu par&ccedil;alar ve sonu&ccedil;ta yakılıp k&uuml;l olur.<br />\n	&Ouml;n&uuml;m&uuml;zde engeller olsa da yavaş yavaş hedefe doğru ilerlemeliyiz ve &uuml;mitsizliğe kapılmamalıyız. Su&ccedil; olursa kendimizdedir; hi&ccedil; kimse su&ccedil;umuzun sorumlusu değildir.</p>\n\n<p>\n	<br />\n	<strong>Direniş ve Sabır</strong><br />\n	Hayatın bu tehlikeli yolculuğunda &ccedil;alışıp &ccedil;aba sarf etmemiz ve direnişli olmamız gerekir. İlk &ouml;nce hedefimizi -ki en y&uuml;ce hedef de Allah&rsquo;tır- belirlemeliyiz. Sonra Allah&rsquo;ın rızasını tanımak yolu olan hedefe ulaşmak yolunu teşhis etmeliyiz.<br />\n	&ldquo;Ş&uuml;phesiz; &lsquo;Bizim Rabbimiz Allah&rsquo;tır&rsquo; deyip sonra dosdoğru bir istikamet tutturanlar (yok mu); onların &uuml;zerine melekler iner (ve der ki:) Korkmayın ve h&uuml;zne kapılmayın, size vaat olunan cennetle sevinin.&rdquo; (7)</p>\n\n<p>\n	<br />\n	<strong>Mutluluğun İki B&uuml;y&uuml;k Amili</strong><br />\n	Kur&rsquo;an-ı Kerim&rsquo;de insanın mutluluk ve saadetinin defalarca şu iki etkene bağlı olduğu vurgulanmıştır:<br />\n	1) Allah&rsquo;a iman etmek<br />\n	2) Salih amel yapmak.<br />\n	O ayetlerden biri şudur:<br />\n	&ldquo;Erkek olsun, bir m&uuml;min olarak kim salih bir amelde bulunursa, hi&ccedil; ş&uuml;phesiz biz onu g&uuml;zel bir hayatla yaşatırız ve onların karşılığını, yaptıklarının en g&uuml;zeliyle mutlaka veririz.&rdquo; (8)</p>\n\n<p>\n	<br />\n	<strong>Başarının Sırrı</strong><br />\n	Başarının sırrı ilk &ouml;nce Allah&rsquo;a ger&ccedil;ek olarak iman etmektir. Zira ıztırap ve &uuml;z&uuml;nt&uuml;ler saldırdığında sığınacağımız en iyi yer bizi koruyan Allah&rsquo;ın sonsuz lutfuna iltica etmektir. Bildiğimiz gibi yaşantı fırtınalı bir denize benzer daima halden hale değişmektedir. &Ouml;yleyse kendimiz i&ccedil;in bir sığınak yeri bulmalıyız; mihnet ve &uuml;z&uuml;nt&uuml;den kurtulup vazifemizi yapmaya koyulmalıyız. Allah&rsquo;ı anmaktan başka hi&ccedil;bir şey ruhumuzun rahatlığına sebep olamaz. Nitekim Allah Teala ş&ouml;yle buyuruyor:<br />\n	&ldquo;Bunlar, iman edenler ve kalpleri Allah&rsquo;ın zikriyle mutmain olanlardır; kalpler yalnızca Allah&rsquo;ın zikriyle mutmain olur.&rdquo; (9)<br />\n	&ldquo;Haberiniz olsun; Allah&rsquo;ın velileri, onlar i&ccedil;in korku yoktur, onlar mahzun olacak değildirler.&rdquo; (10)<br />\n	&Ccedil;&uuml;nk&uuml; bunlar, Allah&rsquo;ın her anda g&uuml;c&uuml;n&uuml;n nihayeti olmayacağını ve onları koruyacağını &ccedil;ok iyi bilmekteler.<br />\n	Nitekim Hz. Sadık (a.s) ş&ouml;yle buyurmaktadır:<br />\n	&ldquo;M&uuml;minler sağlam bir dağ gibidirler, fırtınalar onları yerlerinden oynatamaz.&rdquo;<br />\n	İnsan &ouml;yle bir yere ulaşır ki Allah&rsquo;dan başka bir şey g&ouml;rmez. &Ouml;yleyse bak-g&ouml;r insanın makamı ne kadara y&uuml;cedir.</p>\n\n<p>\n	<br />\n	<strong>Bedbahtlığın İki B&uuml;y&uuml;k Amili</strong><br />\n	Şeytan&icirc; iki b&uuml;y&uuml;k amil olan gazap ve şehvet insanın bedbahtlık ve helaketine sebep olmaktadır. Zira akıl ve şeriatın buyurduğu şekilde olmaksızın kayıtsız şartsız onlara uymak insanı, insaniyetin y&uuml;ce makamından aşağı d&uuml;ş&uuml;r&uuml;r; hayvanlık alemine hatta Kur&rsquo;an&rsquo;ın nassına g&ouml;re daha aşağıya bile d&uuml;ş&uuml;r&uuml;r. (11)</p>\n\n<p>\n	<br />\n	<strong>Şehvetin Tehlikeleri</strong><br />\n	Bazı akılsızlar kendi şahsiyet ve insan&icirc; değerinden o kadar gafiller ki ellerinde olan maddi ve manevi sermayelerini şehvete (nefsani isteklere) uyarak boşu boşuna elden veriyorlar; bir an hevese uymakla &ouml;m&uuml;r boyu pişmanlık duymak mecburiyetinde kalıyorlar.<br />\n	Heva ve heves peşice gitmek, bug&uuml;n gen&ccedil; nesli k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;ren b&uuml;y&uuml;k bir tehlikedir. Onları cinsi garizeler altına sokmuştur. Hayatlarının baharı olan gen&ccedil;lik g&uuml;nlerini heva ve heveslerle ge&ccedil;irirler, ihtiyarlık d&ouml;neminde ise &ouml;mr&uuml;n&uuml;n sermayesini nasıl boşu boşuna elden verdiklerini anlar ve teess&uuml;f etmeğe başlarlar; bunun da artık onlar i&ccedil;in hi&ccedil; bir neticesi olmaz.<br />\n	Ey gen&ccedil; itaat yolunu bu g&uuml;n tut.<br />\n	Artık yarın ihtiyarlıktan gen&ccedil;lik doğmaz.<br />\n	Yaşantıda uzak g&ouml;r&uuml;şl&uuml; ve tedbirli davranmak ve beklenmedik olaylara karşı m&uuml;cadele vermek i&ccedil;in kuşanmak gerekir. Hayat m&uuml;cadelesi alanında muzaffer olan kimseler, yıllar boyunca &ccedil;ile ve &uuml;z&uuml;nt&uuml;ler &ccedil;ekmiş ve m&uuml;cadele i&ccedil;in kendilerini hazırlamışlardır.<br />\n	Allah Teala buyuruyor ki:<br />\n	&ldquo;Doğrusu insana kendi (emek ve) &ccedil;abasından başkası yoktur. Ş&uuml;phesiz kendi (emek ve) &ccedil;abası da g&ouml;r&uuml;lecektir.&rdquo; (12)<br />\n	Bu iki dahili asi g&uuml;&ccedil; olan şehvet ve gazap, akla tabi olmalıdır. &Ouml;nemli olan insanın yaşam sahnesinde hem dahili d&uuml;şmana ve hem de harici d&uuml;şmana karşı savaşmasıdır. Ama daha &ouml;nemli m&uuml;cadele, iman evinde yerleşen hırsıza karşı m&uuml;cadele vermektir. Zira bu d&uuml;şman, daima vesvese ederek gazap ve şehvetin iktiza ettiği k&ouml;t&uuml; işe ve insanlığa aykırı olan şeylere doğru bizi s&uuml;r&uuml;klemektedir. Biz daima uyanık olmalıyız; bu ocak s&ouml;nd&uuml;r&uuml;c&uuml; d&uuml;şmana karşı savaşmalıyız; aksi takdirde yakamızdan asılıp bizi bedbaht eder.</p>\n\n<p>\n	<br />\n	<strong>Gazabın Tehlikeleri</strong><br />\n	&nbsp;Sinir, gazap, &ouml;fke vs. insanın huzurunu bozan ve sahibini bedbahtlığa s&uuml;r&uuml;kleyen amillerdendir. Bunlar kimin yakasından asılırsa artık onda rahatlık ve huzur diye bir şey bırakmaz.<br />\n	Eğer ilk g&uuml;nden beri bu tehlikeli d&uuml;şmanın bize musallat olmasına titizlikle mani olsaydık, kendi rahatlığımıza ve diğerlerinin rahatlığına b&uuml;y&uuml;k bir katkımız olurdu. Bir adama sinirlenmek istediğiniz zaman bir an durup d&uuml;ş&uuml;n&uuml;n, bir an sinirlenmekle ne kadara &uuml;z&uuml;nt&uuml;lere du&ccedil;ar olacağınızı ve ne kadar maddi ve manevi zarar g&ouml;receğinizi hatırlayın.<br />\n	Eğer serkeş nefsin yularını elinizde bulundurur ve sinirinize hakim olsaydınız, o &uuml;z&uuml;nt&uuml;l&uuml; ve gamlı g&uuml;nler, rahatlık ve huzurla ge&ccedil;miş olacaktı. Eğer kendinize acıyorsanız, siniri kendinizden uzaklaştırın, uzaklaştırdığınızda sinirinizin ateşi s&ouml;ner ve bu ocak s&ouml;nd&uuml;r&uuml;c&uuml; beladan kurtulmuş olursunuz. Bir ka&ccedil; g&uuml;n ge&ccedil;tikten sonra sinirlenmek i&ccedil;in bir bahane bulamadığınızda rahatlık ve huzurun tadını o zaman anlarsınız. Bir m&uuml;ddetten sonra sabır ve vakarlılığın ne miktarda sevin&ccedil; verici olduğunun farkına varırsınız. Gazap g&uuml;c&uuml; olan bu nefs heyulasının elinden kurtulmuş ulusanız kendinizi mutlu g&ouml;rmelisiniz. &Ccedil;&uuml;nk&uuml; fesat etkenlerinden birini ayak altına alıp insanlığın kemaline doğru bir basamak yukarı &ccedil;ıkmışsınız. Bu y&uuml;zden Allah Teala da bu vasıflara sahip m&uuml;minler hakkında ş&ouml;yle buyuruyor:<br />\n	&ldquo;Onlar, &ouml;fkelerini yenenler ve insanlardan bağışlama ile vazge&ccedil;enlerdir. Allah iyilik yapanları sever.&rdquo; (13) &nbsp;&nbsp;</p>\n\n<p>\n	<br />\n	<strong>Makalenin &Ouml;zeti</strong><br />\n	Vazifeyi yapmak insanı mutluluğa doğru g&ouml;t&uuml;r&uuml;r. Vakti ganimet bilip ge&ccedil;ici fırsatlardan yararlanmamız gerekir. Bug&uuml;n&uuml;n işini yarına bırakılmamalıyız. Zira ge&ccedil;mişin hasretinin faydası olmaz. Zamanı elden vermeden gereken vazifeyi &ccedil;aba sarfederek tamamıyla m&uuml;kemmel bir şekilde yapmalıyız Elbette vazifeyi yapmanın şartı vazifeyi bilmektir. D&uuml;nyanın ve v&uuml;cudumuzun yaratılışından hedefin ne olduğunu bilmemiz gerekir.<br />\n	Daha sonra bu kutsal hedefe ulaşmak i&ccedil;in yaşantı programımızı iyice bilmeli ve bunları bildikten sonra, mutluluk ve saadete erişmemiz i&ccedil;in istikamet ve sabırsa hedefe doğru etkili adımlar atmalıyız. Bu kutsal hedefe ulaşmak, şu &uuml;&ccedil; vazifeyi bilmeksizin m&uuml;mk&uuml;n değildir: 1-)İnsanın Allah&rsquo;a karşı vazifesi.2- İnsanın kendisine Nispet vazifesi 3-) İnsanın diğerlerine karşı vazifesi.<br />\n	Peygamberlerin ne i&ccedil;in g&ouml;nderildiklerini de insanın bilmesi gerekir. Onlar insanları, tahrip edici heva ve heves g&uuml;&ccedil;lerinin pen&ccedil;esinden kurtarmak, Allah&rsquo;ın insanlarda emanet bıraktığı insan&icirc; sıfat ve faziletleri diriltmek ve bu istidatlarla insanı insaniyet kamaline ve kurb- u Hakk&rsquo;a ulaştırmak ve ruhu, kuds- i ilah&icirc; melekut alemini seyredeceği bir makama eriştirmek i&ccedil;in gelmişlerdir. Bu en son tekam&uuml;l seyri iki b&uuml;y&uuml;k amil (Allah&rsquo;a iman etmek ve salih amel) olmaksızın insan i&ccedil;in m&uuml;mk&uuml;n değildir. Kur&rsquo;an- ı Kerim&rsquo;de de insanın saadet ve kemalinin bu iki amile bağlı olduğu apa&ccedil;ık bildirilmektedir.<br />\n	İlk &ouml;nce Şia&rsquo;nın usul- i akaidine istidlal ve burhanla itikat etmek, Allah&rsquo;ı hazır ve nazır bilmek ve daima O&rsquo;nu anmak, saadet ve mutluluğun şartlarındandır. Bu iman ruhu ve ihlasla, din&icirc; vazifeleri ve ilah&icirc; d&uuml;sturları m&uuml;mk&uuml;n olduğu kadar yapmamız gerekir.<br />\n	Bu iki b&uuml;y&uuml;k g&uuml;&ccedil;le (Allah&rsquo;a iman ve salih amelle) bedbahtlığa sebep olan iki amilin (şehvet ve gazabın) &ouml;n&uuml;n&uuml; almak, kayıtsız şartsız bunlara teslim olmamak ve onları, nefsin heva ve heveslerine değil akıla uymaya mecbur kılmak gerekir. Mutlak kemale ermek saadet ve mutluluğa kavuşmak ve bu d&uuml;nyada huzurlu ve tatlı bir hayat yaşamak, ahirette ise Allah&rsquo;ın sonsuz nimetlerinden yararlanmak i&ccedil;in tam g&uuml;c&uuml;m&uuml;zle &ccedil;alışıp gayret etmeliyiz.<br />\n	Allah c&uuml;mlemizi. Allah&rsquo;a inanan, Muhammed ve Ehl- i Beyt&rsquo;ine canı g&ouml;n&uuml;lden bağlanan kimselerden kılsın. Amin amin ya Rabb&rsquo;el- alemin.<br />\n	KAYNAKLAR:<br />\n	1- Zariyat/56.<br />\n	2- Bakara/30.<br />\n	3- Muminun/14.<br />\n	4- Fecr/70.<br />\n	5- Lokman/20.<br />\n	6- &ldquo;Elbette son varış, Rabbine olacaktır.&rdquo; (Necm/42)<br />\n	7- Fussilet/30.<br />\n	8- Nahl/97.<br />\n	9- R&rsquo;ad/28.<br />\n	10- Yunus/62.<br />\n	11- &ldquo;Onlar hayvanlar gibidir, hatta daha aşağılıktırlar.&rdquo; (A&rsquo;raf/179).<br />\n	12- Necm/39).<br />\n	13- &Acirc;l-i İmran/134</p>','Mutluluk Anahtarı','','publish','closed','open','','mutluluk-anahtari','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3046',0,'post','',0),(3047,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	&nbsp;İslam&quot;da birtakım ameller vardır ki, g&ouml;r&uuml;n&uuml;şte insana &ccedil;ok kolay gelir. Kolay oldukları i&ccedil;in de bir&ccedil;okları bu amellerin &ouml;nemine v&acirc;kıf olmadıklarından onları yapmaya muvaffak olmazlar. Zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nen bu ameller, ger&ccedil;ekte olduk&ccedil;a b&uuml;y&uuml;kt&uuml;r. &Ccedil;&uuml;nk&uuml; bu amelleri yapmaya gayret g&ouml;steren ve muvaffak olanlar, b&uuml;y&uuml;k amelleri de yapmaya muvaffak olurlar. Ama zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nen bu amelleri &ouml;nemsemeyen, onları yapmakta ihmalk&acirc;rlık eden kimseler, b&uuml;y&uuml;k amelleri yapmaktan da &acirc;ciz kalırlar.<br />\n	Burada zahirde basit g&ouml;r&uuml;nen, fakat ger&ccedil;ekte &ccedil;ok da b&uuml;y&uuml;k olan amellerden birka&ccedil; tanesini sizlere aktaracağız. Umulur ki, din kardeşlerimiz onları yapmaya gayret eder ve ahiretleri i&ccedil;in azık toplamaya &ccedil;alışırlar inşallah.<br />\n	Her G&uuml;n Oru&ccedil; Tutmak, Geceleri İbadetleGe&ccedil;irmek ve Her G&uuml;n Kur&quot;an Hatmetmek<br />\n	İmam Sadık (a.s)&quot;dan ş&ouml;yle nakledilmiştir:<br />\n	Bir g&uuml;n Resulullah (s.a.a) ashabına: Hanginiz b&uuml;t&uuml;n g&uuml;nleri oru&ccedil; tutuyorsunuz? diye sordular.<br />\n	Selman: Ben, ya Resulullah! dedi.<br />\n	Resulullah (s.a.a): Hanginiz b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;iriyorsunuz? diye sordular.<br />\n	Selman yine: Ben, ya Resulullah! dedi.<br />\n	Resulullah (s.a.a): Hanginiz her g&uuml;n Kur&quot;an&quot;ı hatmediyorsunuz? diye sordular.<br />\n	Selman yine: Ben, ya Resulullah! dedi.<br />\n	Ashaptan biri, Selman&quot;ın bu şekil cevap vermesine tahamm&uuml;l edemeyip ş&ouml;yle dedi: Ya Resulullah! Selman Fars kavmindendir ve biz Kureyşlilere &uuml;st&uuml;nl&uuml;k taslamak istiyor. Siz; Hanginiz b&uuml;t&uuml;n g&uuml;nleri oru&ccedil; tutuyorsunuz? diye sordunuz, Selman; Ben. dedi. Oysa biz, onun &ccedil;oğu g&uuml;nler yemek yediğine şahit oluyoruz. Siz; Hanginiz b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;iriyorsunuz? diye sordunuz, Selman; Ben. dedi. Oysa o gecenin &ccedil;oğunu uyumakla ge&ccedil;iriyor. Siz; Hanginiz her g&uuml;n Kur&quot;an&quot;ı hatmediyorsunuz? diye sordunuz, Selman yine; Ben. dedi. Oysa o, g&uuml;n&uuml;n&uuml;n &ccedil;oğunu Kur&quot;an okumadan ve hatta susarak ge&ccedil;iriyor.<br />\n	Resulullah (s.a.a) onun bu s&ouml;zleri &uuml;zerine ş&ouml;yle buyurdular: Bu laflardan vazge&ccedil; ve onun kendisinden sor, seni aydınlatır.<br />\n	O adam Selman&quot;a ş&ouml;yle dedi: Sen b&uuml;t&uuml;n g&uuml;nleri oru&ccedil;lu ge&ccedil;irdiğini mi sanıyorsun?<br />\n	Selman: Evet. dedi.<br />\n	O adam: Oysa ben senin &ccedil;oğu g&uuml;nler yemek yediğini g&ouml;rmekteyim. dedi.<br />\n	Selman ş&ouml;yle dedi: Sandığın gibi değildir; ben her ay &uuml;&ccedil; g&uuml;n oru&ccedil; tutuyorum, Allah-u Teala buyurmuştur ki: Kim iyilik getirirse, ona onun on katı vardır. (En&quot;&acirc;m/160) Ayrıca ben Şaban ayının orucunu Ramazan ayına katıyorum. Bu da, &ouml;m&uuml;r boyu oru&ccedil; tutmak kadar değerlidir.<br />\n	Daha sonra o adam ş&ouml;yle dedi: Sen b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;irdiğini s&ouml;yledin.<br />\n	Selman: Evet. dedi.<br />\n	O adam: Oysa sen gecenin &ccedil;oğunu uyuyorsun. dedi.<br />\n	Selman ş&ouml;yle cevap verdi: Senin d&uuml;ş&uuml;nd&uuml;ğ&uuml;n gibi değildir; ben Habibim Resulullah (s.a.a)&quot;in ş&ouml;yle buyurduğunu duydum: Kim abdestli uyursa, b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;irmiş gibidir. Buna g&ouml;re ben daima abdestli uyuyorum.(1)<br />\n	Sonra o adam: Peki sen her g&uuml;n Kur&quot;an&quot;ı hatmettiğini s&ouml;yledin. dedi.<br />\n	Selman ş&ouml;yle dedi: Evet; ben habibim Resulullah (s.a.a)&quot;den Hz. Ali&quot;ye ş&ouml;yle buyurduklarını duydum: Ey Ebu&quot;l-Hasan! &Uuml;mmetim arasında senin meselin, Kul huve&quot;llahu ehad (İhl&acirc;s Suresi) gibidir. Kim onu bir defa okursa, Kur&quot;an&quot;ın &uuml;&ccedil;te birini okumuş gibidir; kim onu iki defa okursa, Kur&quot;an&quot;nın &uuml;&ccedil;te ikisini okumuş gibidir; kim onu &uuml;&ccedil; defa okursa, Kur&quot;an&quot;ı hatmetmiş gibidir.<br />\n	Sonra Resulullah (s.a.a) ş&ouml;yle buyurdular: Ya Ali! Kim seni diliyle severse, imanının &uuml;&ccedil;te biri k&acirc;mil olur. Kim seni dili ve kalbiyle sever, eliyle de sana yardım ederse, imanı k&acirc;mil olur.<br />\n	Resulullah (s.a.a) daha sonra s&ouml;zlerinin devamında ş&ouml;yle buyurdular: Ya Ali! Beni hak olarak mebus kılan (peygamber se&ccedil;en) Allah&quot;a andolsun ki, eğer yery&uuml;z&uuml;n&uuml;n ehli seni g&ouml;ky&uuml;z&uuml;n&uuml;n ehli gibi sevseydi, kesinlikle hi&ccedil;bir kimse cehennem ateşiyle azap edilmezdi.<br />\n	Daha sonra Selman: Ben her g&uuml;n Kul huve&quot;llahu ehad (İhl&acirc;s) suresini &uuml;&ccedil; defa okuyorum. dedi.<br />\n	O adamın artık s&ouml;yleyeceği bir lafı kalmayınca kalkıp gitti.(2)<br />\n	Bu hadisten şu birka&ccedil; sonu&ccedil; elde edilmektedir:<br />\n	1- Bazı ameller, zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nseler de, Allah katında olduk&ccedil;a b&uuml;y&uuml;k ve değerlidirler.<br />\n	2- İman, ancak Hz. Ali (a.s)&quot;ı sevmek ve onun takip&ccedil;isi olmakla k&acirc;mil olur. Allah Teala da, bu meseleye Kur&quot;an-ı Kerim&quot;de değinmiş ve Gadir-i Hum&quot;da dinin ikmali ve nimetin tamamlanması unvanıyla şu ayet-i şerifeyi Resulullah (s.a.a.)&quot;e nazil etmiştir: Bug&uuml;n dininizi size ikmal ettim, nimetimi size tamamladım ve din olarak size İslam&quot;ı se&ccedil;ip beğendim. (3)<br />\n	Her Gece Kur&quot;an Hatmetmek, B&uuml;t&uuml;n Peygamberleri Şefaat&ccedil;i Kılmak, M&uuml;minleri Razı Etmek, Hac ve Umre Yapmak<br />\n	Hz. Fatıma (a.s)&quot;dan ş&ouml;yle nakledilmiştir:<br />\n	Bir g&uuml;n Resulullah (s.a.a), uyumak i&ccedil;in yatağı sermiş olduğum halde yanıma geldi ve ş&ouml;yle buyurdu: Ey Fatıma, şu d&ouml;rt şeyi yapmadık&ccedil;a uyuma: Kur&quot;an&quot;ı hatmetmek, Peygamberleri kendine şefaat&ccedil;i kılmak, m&uuml;minleri razı etmek, hac ve umre yapmak.<br />\n	Resulullah (s.a.a) bunları buyurup namaza başladı. Namazını bitirene kadar sabrettim. Ya Resulullah! D&ouml;rt şey yapmamı emrettin, oysa ben onları yapmaya kadir değilim. dedim. Resulullah (s.a.a) g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:<br />\n	Kul huve&quot;llah (İhl&acirc;s) suresini &uuml;&ccedil; defa okursan, Kur&quot;an&quot;ı hatmetmiş gibi olursun; bana ve benden &ouml;nceki peygamberlere salavat getirirsen, kıyamet g&uuml;n&uuml; senin şefaat&ccedil;in oluruz; m&uuml;minlere mağfiret dilersen, senden razı olurlar; Subhanellahi velhamdu lillahi vela ilahe illellahu vellahu ekber dersen, hac ve umre yapmış (gibi) olursun. (4)<br />\n	Salavat Getirmek<br />\n	Zahmeti az olup faydası &ccedil;ok olan amellerden biri de Peygamber ve Ehl-i Beyti&quot;ne salavat getirmektir. Ahzab suresinin 56. ayetinde, Allah Teala&quot;nın ve meleklerinin Peygamber&quot;e ve onun Ehl-i Beyti&quot;ne salat ettikleri bildirilmekte, m&uuml;minlere de bu ameli yapmaları emredilmektedir. Hadislerde de bu amelin &ouml;nemine daha geniş bir şekilde yer verilmiştir. Burada o hadislerden ikisini aktarmakla yetiniyoruz:<br />\n	1- Salavat Getirmek, G&uuml;nahların Affedilmesine Sebep Olur<br />\n	İmam Rıza (a.s) bu konuda ş&ouml;yle buyurmuştur: G&uuml;nahların kefaretine g&uuml;c&uuml; yetmeyen kimse, Muhammed ve &Acirc;l-i Muhammed&quot;e &ccedil;ok salavat getirsin. &Ccedil;&uuml;nk&uuml; salavat g&uuml;nahları yok eder. (5)<br />\n	2- Salavat, Duanın İcabete Erişmesi İ&ccedil;in Engellerin Kalkmasına Sebep Olur<br />\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur:<br />\n	Muhammed ve &Acirc;l-i Muhammed&quot;e salavat getirilmeden edilen her dua, g&ouml;ğe y&uuml;kselmez (icabete erişmez). (6)<br />\n	Ehl-i Beyt&quot;e Sevgi<br />\n	Peygamber (s.a.a) uzun bir hadiste ş&ouml;yle buyurmuştur:<br />\n	Bilin ki, kim Ali&quot;yi severse, beni sevmiştir; kim beni severse, Allah Teala ondan razı olur; Allah Teala kimden razı olursa, onu cennete g&ouml;t&uuml;r&uuml;r. Bilin ki, kim Ali&quot;yi severse, Kevser&quot;den su i&ccedil;medik&ccedil;e, T&ucirc;ba ağacından meyve yemedik&ccedil;e ve cennetteki yerini g&ouml;rmedik&ccedil;e d&uuml;nyadan ayrılmaz. Bilin ki, kim Ali&quot;yi severse, cennetin sekiz kapısı onun y&uuml;z&uuml;ne a&ccedil;ılır ve sorgu sualsiz istediği kapıdan cennete girer. Kim Ali&quot;yi severse, Allah Teala amel defterini onun sağ eline verir ve peygamberlerin hesabı gibi onu hesaba &ccedil;eker. Bilin ki, kim Ali&quot;yi severse, Allah Teala &ouml;l&uuml;m can &ccedil;ekişmesini ona kolaylaştırır ve kabrini cennet bah&ccedil;elerinden biri kılar. Bilin ki, kim Ali&quot;yi severse, Allah Teala, &ouml;l&uuml;m meleğini peygamberlere g&ouml;nderdiği gibi ona g&ouml;nderir, Nekir ve M&uuml;nkir&quot;in korkusunu ondan giderir, y&uuml;z&uuml;n&uuml; ak eder ve o, şehitler efendisi Hamza ile beraber olur. Bilin ki, kim Ali&quot;yi severse, kıyamet g&uuml;n&uuml; padişahlık tacı başına koyulur ve keramet elbisesi ona giydirilir. Bilin ki, kim &Acirc;l-i Muhammed (s.a.a) sevgisi &uuml;zerine &ouml;l&uuml;rse, cennette peygamberlerle beraber olması i&ccedil;in onun kefili olurum. Bilin ki, kim &Acirc;l-i Muhammed&quot;in buğzu (d&uuml;şmanlığı) &uuml;zere &ouml;l&uuml;rse, cennet kokusunu duymayacaktır. (7)<br />\n	A&ccedil;ıktır ki, ger&ccedil;ek anlamda bir sevginin etkileri insanın b&uuml;t&uuml;n hayatında g&ouml;r&uuml;l&uuml;r, b&uuml;t&uuml;n hareketleriyle sevdiği şeye daha bir yaklaşmaya &ccedil;alışır ve ondan uzak olmasına vesile olan tutum ve davranışlardan uzak durur. Buna g&ouml;re, Hz. Ali (a.s)&quot;ı seven bir kimse, onun b&uuml;t&uuml;n hayatı boyunca uğruna m&uuml;cadele ettiği değer ve inan&ccedil;lara ters d&uuml;şen işlerden uzak durması gerekir. Allah Teala&quot;ya olan iman ve sevgi de b&ouml;yledir.<br />\n	Allah Teala buyuruyor ki:<br />\n	(Ey Muhammed!) De ki: Eğer Allah&quot;ı seviyorsanız, bana uyun. (8)<br />\n	İmam Muhammed B&acirc;kır (a.s): Allah&quot;a isyan eden, O&quot;nu tanımamıştır. buyurup şu manzumeyi okumuşladır:<br />\n	Sevdiğini s&ouml;yler, isyan edersin O&quot;na<br />\n	Acayip bir iştir bu, andolsun ki canına<br />\n	Sevgi ger&ccedil;ek olsaydı, itaat ederdin O&quot;na<br />\n	&Ccedil;&uuml;nk&uuml; aşık maşukun, s&ouml;z&uuml;nden &ccedil;ıkmaz asla (9)<br />\n	Şunu da ekleyelim ki, Ehl-i Beyt&quot;e sevgi duymak, a&ccedil;ıklandığı &uuml;zere ger&ccedil;ek anlamdaki sevginin &ouml;zelliklerini taşımasa da, mutlaka insana faydası vardır. Fakat bu fayda fark etmektedir. Bu konuda şu rivayeti nakletmekle yetiniyoruz:<br />\n	Yusuf isminde bir Hıristiyan, İmam Ali Naki (a.s)&quot;dan bir&ccedil;ok keramet g&ouml;r&uuml;yor. İmam (a.s): Ey Yusuf! İslam&quot;ı se&ccedil;men i&ccedil;in yeterli miktarda delil g&ouml;rmedin mi? diye soruyor.<br />\n	Yusuf: Yeterince delil g&ouml;rd&uuml;m. diyor.<br />\n	İmam (a.s) onun bu s&ouml;z&uuml; &uuml;zerine ş&ouml;yle buyuruyorlar:<br />\n	Hayır! Asla sen M&uuml;sl&uuml;man olmayacaksın; ama senin oğlun İshak M&uuml;sl&uuml;man ve Şii olacaktır. Ey Yusuf! Halk zannediyor ki, sizin bize karşı olan sevgi ve dostluğunuzun bir faydası yoktur. Allah&quot;a andolsun ki, onların zannettikleri gibi değildir. Kimin bize karşı sevgisi olursa, ister M&uuml;sl&uuml;man olsun, ister gayr-i M&uuml;sl&uuml;man faydasını mutlaka g&ouml;recektir. (10)</p>\n\n<p>\n	______________________________________________________<br />\n	1- Resulullah (s.a.a) buyurmuştur ki: Kim abdestli uyur, &ouml;l&uuml;m de o gece ona ulaşırsa, Allah katında şehittir. Bkz. Bihar&quot;ul-Envar, c. 76, s. 183.<br />\n	2- Bihar&quot;ul-Envar, c. 76, s. 181.<br />\n	3- M&acirc;ide/3.<br />\n	4- Fatımat&quot;uz-Zehra Behcet-u Kalb&quot;il-Mustafa, c.1, s. 304.<br />\n	5- Sefinet&quot;&uuml;l-Bihar, c. 2, s. 49.<br />\n	6- Sefinet&quot;&uuml;l-Bihar, c. 1, s. 446.<br />\n	7- Bihar&quot;ul-Envar c. 7, s. 221 ve c. 39, s. 277; Fezail&quot;uş-Şia, Saduk, s. 3, h. 1.<br />\n	8- &Acirc;l-i İmran/31.<br />\n	10- Tuhaf&quot;ul-Ukul, s. 601.<br />\n	9- Bihar&quot;ul-Envar, c. 50, s. 144.</p>','Bazı Amellerin Değeri','','publish','closed','open','','bazi-amellerin-degeri','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3047',0,'post','',0),(3048,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h2>\n	1- HZ. PEYGAMBER (S.A.A)&quot;İN G&Uuml;L&Uuml;MSEMESİ</h2>\n\n<p>\n	<br />\n	Bir g&uuml;n Resulullah (s.a.a) g&uuml;l&uuml;mseyerek g&ouml;ğe bakıyordu, bir adam Hazretin g&uuml;lmesinin sebebini sorunca Resulullah (s.a.a) ş&ouml;yle buyurdular: Evet g&ouml;ğe bakıyordum, iki melek, kendi yerinde ibadetle meşgul olan m&uuml;min bir kulun gece g&uuml;nd&uuml;z yaptığı ibadetlerinin m&uuml;kafatını yazmaları i&ccedil;in yery&uuml;z&uuml;ne indiler, fakat onu, hasta olduğundan dolayı ibadetgahında bulamayınca g&ouml;ğe &ccedil;ıkıp Hak Teala&quot;ya ş&ouml;yle arz ettiler: Ey Rabbimiz! Biz o m&uuml;min kulun ibadetini yazmak i&ccedil;in her zamanki gibi onun ibadetgahına gittik, fakat onu orada bulamadık, hasta yatağına d&uuml;şm&uuml;şt&uuml;.<br />\n	Allah-u Teala, o meleklerin cevabında ş&ouml;yle buyurdu: O m&uuml;min kul, hasta yatağında olduğu s&uuml;rece, her g&uuml;n ibadetgahında olduğu zaman ona yazdığınız her g&uuml;n&uuml;n sevabı miktarınca ona sevap yazın. Hasta yatağında olduğu m&uuml;ddet&ccedil;e onun hayır amellerinin m&uuml;kafatı bana aittir; onun m&uuml;kafatını ben vereceğim.[1]</p>\n\n<h2>\n	<br />\n	2- SIRAYA RİAYET EDİN</h2>\n\n<p>\n	<br />\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor: Bir g&uuml;n Resulullah (s.a.a) istirahat halinde idi. Oğlu İmam Hasan su istedi. Resulullah (s.a.a) de bir kaba biraz s&uuml;t sağıp onu Hasan&quot;a (a.s) verdi. H&uuml;seyin (a.s) bu durumu g&ouml;r&uuml;nce s&uuml;t&uuml; almak i&ccedil;in yerinden kalktı. Ama Resulullah (s.a.a) ona mani olup s&uuml;t&uuml; Hasan&quot;a verdi. Bu durumu g&ouml;r&uuml;nce ş&ouml;yle dedim: Ya Resulullah! G&uuml;ya Hasan&quot;ı daha &ccedil;ok seviyorsun Resulullah cevaben buyurdular ki: Hayır &ouml;yle değildir. Benim Hasan&quot;ı savunmamın sebebi, &ouml;ncelik onun hakkı olduğu i&ccedil;indir. &Ccedil;&uuml;nk&uuml; O, daha &ouml;nce su istemişti, sıraya riayet etmek gerekir.[2]</p>\n\n<h2>\n	<br />\n	3- RESULULLAH (S.A.A)&quot;İN AĞLAMASI</h2>\n\n<p>\n	<br />\n	Resulullah (s.a.a) bir gece zevcesi &Uuml;mm&uuml; Seleme&quot;nin evinde idi. Gece yarısı uykudan kalkıp evin karanlık bir k&ouml;şesinde dua ve ağlamakla (Allah&quot;a yalvarıp yakarmakla) meşgul oldu. &Uuml;mm&uuml; Seleme, Resulullah (s.a.a)&quot;ı yatağında g&ouml;rmeyince kalkıp onu aramaya koyuldu. Bir de baktı ki Resulullah (s.a.a) evin karanlık bir k&ouml;şesinde durup ellerini g&ouml;ğe kaldırmış, ağlayarak Allah&quot;a ş&ouml;yle yalvarıp yakarıyor:<br />\n	Allah&quot;ım! Bağışladığın nimetleri benden esirgeme. Beni, d&uuml;şmanların bana g&uuml;lme vesilesi kılma, kıskan&ccedil;ları bana musallat etme.<br />\n	Allah&quot;ım! Beni kurtardığın k&ouml;t&uuml;l&uuml;k ve &ccedil;irkinliklere geri &ccedil;evirme.<br />\n	Allah&quot;ım! Beni hi&ccedil;bir zaman ve hi&ccedil;bir an kendi başıma bırakma; kendin beni her şeyden ve her afetten (beladan) koru.<br />\n	&Uuml;mm&uuml; Seleme Resulullah (s.a.a)&quot;in bu durumunu g&ouml;r&uuml;nce ağlayarak kendi yerine d&ouml;nd&uuml;. Resulullah (s.a.a) &Uuml;mm&uuml; Seleme&quot;nin ağlama sesini duyunca, ona doğru gidip ağlamasının sebebini sordu.<br />\n	&Uuml;mm&uuml; Seleme ş&ouml;yle dedi:<br />\n	Ya Resulullah! Senin ağlaman beni ağlattı. Sen neden ağlıyorsun? Siz Allah katında olan onca b&uuml;y&uuml;k makam ve yakınlığınıza rağmen Allah&quot;tan b&ouml;yle korkuyorsunuz, Allah&quot;tan bir an bile sizi kendi başınıza bırakmamasını istiyorsunuz, o halde vay bizim halimize!<br />\n	Resulullah (s.a.a) onun s&ouml;z&uuml;ne karşılık ş&ouml;yle buyurdular:<br />\n	Nasıl korkmayayım, nasıl ağlamayayım, nasıl kendi akıbetimden korkmayayım, nasıl kendi makam ve mevkime g&uuml;veneyim! Oysa ki Allah Teala, Hz. Yunus&quot;u[3] bir an kendi haline bıraktı ve onun başına gelmemesi gereken şey geldi![4]</p>\n\n<h2>\n	<br />\n	4- &Acirc;MANIN YANINDA HİCABI KORUMAK!</h2>\n\n<p>\n	<br />\n	&Uuml;mm&uuml; Seleme ş&ouml;yle diyor:<br />\n	Peygamber (s.a.a)&quot;in huzurunda idik. Meymune isminde olan hanımlarından birisi de orada idi. Bu esnada &acirc;ma (k&ouml;r) olan İbn-i &Uuml;mm&uuml; Mektum Resulullah&quot;ın huzuruna geldi. Resulullah (s.a.a) bana ve Meymune&quot;ye; İbn-i &Uuml;mm&uuml; Mektum&quot;un karşısında hicabınızı (kendinizi) koruyun.<br />\n	Ya Resulullah o &acirc;ma değil midir, hicaplı olmamızın ne anlamı vardır? dediğimizde de ş&ouml;yle buyurdular:<br />\n	Siz de mi k&ouml;rs&uuml;n&uuml;z? Siz onu g&ouml;rm&uuml;yor musunuz?[5]</p>\n\n<h2>\n	<br />\n	5- K&Ouml;T&Uuml; AHLAKLILIK KABİR AZABINA SEBEP OLUR</h2>\n\n<p>\n	<br />\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor:<br />\n	Sa&quot;d bin Muaz&quot;ın &ouml;l&uuml;m haberini Resulullah (s.a.a)&quot;e verdiklerinde, Hazret kalkıp ashabıyla birlikte onun evine gittiler. Resulullah&quot;ın emri ile Sa&quot;d&quot;a gus&uuml;l verdiler. Gus&uuml;l ve kefenleme işleminden sonra onu bir tabuta bırakıp defnetmek i&ccedil;in kabristana g&ouml;t&uuml;rd&uuml;ler.<br />\n	Cenazeyi teşyi ederken Resulullah (s.a.a) yalın ayak ve abasız hareket ediyordu, kabrin yakınına ulaşana dek bazen tabutun sağ bazen de sol tarafını tutuyordu. Resulullah (s.a.a)&quot;in bizzat kendisi kabrin i&ccedil;ine girip cenazeyi kabre bıraktı; taş, tuğla ve diğer şeylerin getirilmesini emretti. Daha sonra m&uuml;barek elleriyle cenazenin &uuml;zerini kapatıp onun &uuml;zerine toprak d&ouml;kt&uuml;ler.<br />\n	Bu esnada Sa&quot;d&quot;ın annesi kabrin kenarına gelerek ş&ouml;yle dedi: Ey Sa&quot;d ! Cennet sana kutlu olsun.<br />\n	Resulullah (s.a.a) bu s&ouml;z&uuml; ondan duyar duymaz ş&ouml;yle buyurdular: Ey Sa&quot;d&quot;ın annesi !Sus! Allah adına bu kadar kesin ve yakin ile konuşma. Şimdi Sa&quot;d kabir azabına du&ccedil;ar olmuştur ve bundan dolayı eziyet g&ouml;r&uuml;r.<br />\n	Daha sonra kabristandan geri d&ouml;nd&uuml;ler. Hz. Peygamber&quot;le birlikte olan halk ş&ouml;yle dediler: Ya Resulullah ! Sa&quot;d i&ccedil;in yaptığın işleri şimdiye kadar hi&ccedil; kimse hakkında yapmamışsınız. Ayak yalın, abasız onun cenazesini teşyi ettiniz; tabutun bazen sağ bazen de sol tarafından tutuyordunuz !<br />\n	Resulullah (s.a.a) onların cevabında ş&ouml;yle buyurdular:<br />\n	Melekler de abasız ve ayakkabısız idiler; ben de onlara uydum, elim Cebrail&quot;in elinde olduğundan dolayı o tabutun neresinden tutuyorduysa ben de o tarafından tutuyordum.<br />\n	Halk bu s&ouml;zleri duyunca ş&ouml;yle dediler:<br />\n	Ya Resulullah ! Sa&quot;d&quot;ın cenazesine namaz kıldınız, m&uuml;barek ellerinizle onu kabre bıraktınız, kabri kendi elinizle d&uuml;zelttiniz, yine de kabir Sa&quot;d&quot;ı sıktı mı diyorsunuz?<br />\n	Resulullah (s.a.a) cevaben: Evet, kabir azabına du&ccedil;ar oldu. &Ccedil;&uuml;nk&uuml; o, evinde k&ouml;t&uuml; ahlaklı idi, kabir azabı bundan dolayı idi.[6]</p>\n\n<h2>\n	<br />\n	6- BEREKETLİ ON DİRHEM</h2>\n\n<p>\n	<br />\n	Hz. Ali (a.s), Hz. Peygamber-i Ekrem (s.a.a) tarafından O&quot;na bir g&ouml;mlek almak i&ccedil;in Pazara gitmekle g&ouml;revlendi. Hz. Ali (a.s) da pazara gidip oniki dirheme bir g&ouml;mlek alarak eve d&ouml;nd&uuml;.<br />\n	Resulullah (s.a.a)- Bu g&ouml;mleği ka&ccedil;a aldın?<br />\n	Hz. Ali- Oniki dirheme.<br />\n	Resulullah (s.a.a) - Bu g&ouml;mleği &ouml;yle sevmiyorum, bundan daha ucuzunu istiyorum. Acaba satıcı bunu geri almaya hazır olur mu?dedi<br />\n	Hz. Ali (a.s) ş&ouml;yle diyor: G&ouml;mleği alıp &ccedil;arşıya d&ouml;nd&uuml;m, Peygamber&quot;in isteğini satıcıya ilettim, satıcı da kabul etti. Parayı alıp Peygamber (s.a.a)&quot;in yanına d&ouml;nd&uuml;m. Bir g&ouml;mlek almak i&ccedil;in Resulullah (s.a.a) ile birlikte Pazara doğru hareket ettik. Yolun yarısında Resulullah (s.a.a)&quot;ın g&ouml;z&uuml;, ağlayan bir cariyeye ilişti. Resulullah (s.a.a) onun yanına gidip; Neden ağlıyorsun? diye sordu. Cariye cevaben ş&ouml;yle dedi. Ev sahibi bana d&ouml;rt dirhem verdi, bir şeyler almak i&ccedil;in beni &ccedil;arşıya g&ouml;nderdi. Fakat ben parayı nasıl kaybettiğimi bilemiyorum, şimdi eve d&ouml;nmekten korkuyorum.<br />\n	Resulullah (s.a.a) on iki dirhemden d&ouml;rt dirhemi cariyeye verdi ve İstediğin şeyleri al ve eve d&ouml;n diye buyurdular.<br />\n	Resulullah (s.a.a) Allah&quot;a ş&uuml;kredip pazara doğru hareket etti, pazardan d&ouml;rt dirheme bir g&ouml;mlek alıp giydi. Eve d&ouml;nd&uuml;ğ&uuml;nde, yol &uuml;zerinde bir &ccedil;ıplağı g&ouml;r&uuml;nce g&ouml;mleğini &ccedil;ıkarıp ona verdi. Kendisi tekrar &ccedil;arşıya geri d&ouml;nd&uuml;, yine d&ouml;rt dirheme bir g&ouml;mlek alıp giydi ve eve doğru hareket etti. Yolun yarısında yine aynı cariyeyi &uuml;z&uuml;nt&uuml;l&uuml; ve şaşkın bir halde g&ouml;rd&uuml;. Bunun &uuml;zerine; Neden evinize gitmedin? diye sordu.<br />\n	Cariye- Ya Resulullah, gecikmişim, beni d&ouml;vmelerinden korkuyorum.<br />\n	Resulullah- Gel birlikte gidelim, evinizi bana g&ouml;ster ben affetmeleri i&ccedil;in aracı olurum.dedi.<br />\n	Resulullah (s.a.a) o cariye ile birlikte yola koyuldu. Evlerine yetiştiklerinde cariye; İşte bu bizim evdir dedi.<br />\n	Resulullah (s.a.a) kapının arkasından y&uuml;ksek bir sesle; Ey ev sahibi! Selam&quot;un- aleykum dedi. Bir cevap gelmedi. Tekrar ikinci kez selam verdi, yine bir cevap duyulmadı. &Uuml;&ccedil;&uuml;nc&uuml; kez bir daha selam verdiğinde, Aleyke&quot;s- selam ya Resulullah ve rahmetullahi ve berekatuh diye cevap verdiler.<br />\n	Resulullah (s.a.a), Neden ilk defa cevap vermediniz? Acaba benim sesimi duymadınız mı?diye sordu.<br />\n	Ev Sahibi, İlk defasında duyduk, senin olduğunu bile anladık.dedi.<br />\n	Resulullah (s.a.a), &nbsp;&Ouml;yleyse neden ge&ccedil; cevap verdiniz? diye sordu.<br />\n	Ev sahibi, Senin sesini bir ka&ccedil; defa duymak istedik.dedi.<br />\n	Resulullah (s.a.a)- Sizin bu cariyeniz gecikmiştir, onu muahaza etmemeniz (cezalandırmamanız) i&ccedil;in size ricaya geldim.dedi.<br />\n	Ev sahibi, Ya Resulullah! Sizin m&uuml;barek ayağınızın h&uuml;rmetine bu cariye artık şimdiden azattır (h&uuml;rd&uuml;r).dedi.<br />\n	Daha sonra Resulullah (s.a.a) kendi kendisine ş&ouml;yle dedi: Allah&quot;a ş&uuml;k&uuml;r, ne de bereketli on iki dirhemdi! İki &ccedil;ıplağı &ouml;rtt&uuml;, bir k&ouml;leyi ise azat etti.[7]</p>\n\n<h2>\n	<br />\n	7- YA RESULALLAH! BANA TAVSİYE ET!</h2>\n\n<p>\n	<br />\n	Hz. Ali (a.s) ş&ouml;yle diyor:<br />\n	Bir şahıs Resulullah (s.a.a)&quot;in huzuruna gelerek Hazretin kendisine tavsiye etmesini istedi. Resulullah (s.a.a) ona ş&ouml;yle tavsiye ettiler:<br />\n	Benim sana tavsiyem şudur ki; par&ccedil;alansan, ateşe atılıp yakılsan bile Allah&quot;a şirk koşma.<br />\n	Annene ve babana eziyet etme; eğer d&uuml;nyadan g&ouml;&ccedil;meni bile emretseler &ouml;yle yap.<br />\n	İhtiyacından fazla kalan malını dini kardeşinin ihtiyarına bırak.<br />\n	M&uuml;sl&uuml;man kardeşinle karşılaştığında a&ccedil;ık y&uuml;zl&uuml; ol.<br />\n	Halka ihanet etme.<br />\n	G&ouml;rd&uuml;ğ&uuml;n her M&uuml;sl&uuml;man&quot;a selam ver.<br />\n	İnsanları İslam&quot;a doğru davet et.<br />\n	Bil ki, her sorunu &ccedil;&ouml;zmenin (sıkıntısı olanın sıkıntısını gidermenin), Hz. Yakub&quot;un oğullarından bir k&ouml;leyi azat etmek kadar sevabı vardır.<br />\n	Bil ki, şarap ve her sarhoş edici şey de haramdır.[8]</p>\n\n<h2>\n	<br />\n	8- YETİMLER İ&Ccedil;İN AĞLAMAK</h2>\n\n<p>\n	<br />\n	Uhud savaşında İslam savaş&ccedil;ılarından &ccedil;oğu şahadete erişti, Hz. Hamza da o savaşta şehit d&uuml;şt&uuml;, hatta Hz. Peygamber (s.a.a)&quot;in şehit olduğu haberi bile yayıldı.<br />\n	Savaş sona erdikten sonra, Medine kadınları Uhud&quot;a doğru hareket edip Peygamber (s.a.a)&quot;in istikbaline koştular; herkes kendi şehitlerini bırakıp, Peygamber&quot;i sorup arıyorlardı.<br />\n	Bu arada Cehş&quot;in kızı Zeynep Peygamber (s.a.a) ile karşılaştı.<br />\n	Hz. Peygamber, Sabırlı ve tahamm&uuml;ll&uuml; ol!dedi.<br />\n	Zeynep, Ni&ccedil;in?diye sordu.<br />\n	Hz. Peygamber, Kardeşin Abdullah&quot;ın şahadetinden dolayı.diye buyurdu.<br />\n	Zeynep, Şahadet onun i&ccedil;in kutlu ve m&uuml;barek olsun!dedi.<br />\n	Hz. Peygamber, Sabret!dedi.<br />\n	Zeynep- Ne i&ccedil;in?<br />\n	Hz. Peygamber, Dayın Hamza&quot;nın şahadetinden dolayı.diye buyurdu.<br />\n	Zeynep, Biz hepimiz Allah&quot;tanız ve hepimiz O&quot;na doğru d&ouml;neceğiz, şahadet makamı ona m&uuml;barek olsun!dedi.<br />\n	Resulullah (s.a.a) biraz durduktan sonra Zeyneb&quot;e d&ouml;nerek ş&ouml;yle buyurdu:<br />\n	- Sabırlı ol!<br />\n	Zeynep, Şimdi ni&ccedil;in?diye sordu.<br />\n	Resulullah,Eşin Mus&quot;ab bin Umeyr&quot;in şahadetinden dolayı.diye buyurdu.<br />\n	Zeynep, bu s&ouml;z&uuml; duyunca y&uuml;ksek bir sesle ağladı ve can yakıcı bir şekilde sızladı. Zeyneb&quot;e; Neden kocan i&ccedil;in b&ouml;yle ağlıyorsun? diyenlere ş&ouml;yle cevap verirdi: Ağlamam kocam i&ccedil;in değildir. &Ccedil;&uuml;nk&uuml; o Peygamber (s.a.a)&quot;in yanında şahadet makamına erişmiştir. Benim ağlamam onun yetimleri i&ccedil;indir. Zira eğer &ccedil;ocuklar babalarını benden sorarlarsa onlara ne cevap vereyim?[9]</p>\n\n<h2>\n	<br />\n	9- DOSTLARLA M&Uuml;DARA</h2>\n\n<p>\n	<br />\n	Ebu Hureyre ş&ouml;yle diyor:<br />\n	Resulullah (s.a.a) (bir g&uuml;n) oturdukları halde birden dişleri g&ouml;r&uuml;l&uuml;r bir şekilde g&uuml;ld&uuml;ler. G&uuml;lmesinin sebebini sorduğumuzda ş&ouml;yle buyurdular:<br />\n	&Uuml;mmetimden iki kişi gelip Allah Teala&quot;nın huzurunda duracaklar; onlardan biri diyecek ki: Allah&quot;ım! benim hakkımı ondan al! Allah Teala buyuracak ki: Kardeşinin hakkını ver! Bor&ccedil;lu adam arz edecek ki: Allah&quot;ım! Benim iyi amellerimden bir şey kalmamıştır (ona verecek d&uuml;nyevi bir malım da yoktur). Hak sahibi de diyecek ki: Ey Rabbim! &Ouml;yleyse benim g&uuml;nahlarımdan y&uuml;klensin!<br />\n	Sonra Resulullah (s.a.a)&quot;in g&ouml;zlerinde yaşlar boşanarak ş&ouml;yle buyurdular:<br />\n	O g&uuml;n (kıyamet g&uuml;n&uuml;) &ouml;yle bir g&uuml;nd&uuml;r ki insanlar, g&uuml;nahlarının başka bir kimseye y&uuml;klenmesine ihtiya&ccedil; duyarlar. Allah Teala hakkını isteyen kimseye ş&ouml;yle buyurur: G&ouml;zlerini &ccedil;evir, cennete doğru bir bak, ne g&ouml;r&uuml;yorsun? O zaman başını kaldırıp g&uuml;zel nimetleri g&ouml;r&uuml;nce hayretle; Allah&quot;ım! Bunlar kimin i&ccedil;indir? diyecektir.<br />\n	Allah Teala, O hakkın değerini bana veren kimse i&ccedil;indir.buyurur.<br />\n	Hak sahibi, O hakkın değerini kim sana &ouml;deyebilir?diye sorar.<br />\n	Allah Teala, Sen.diye cevap verir.<br />\n	Hak sahibi, Ben nasıl &ouml;deyebilirim?diye sorar.<br />\n	Allah Teala, Ondan ge&ccedil;menle (hakkını bağışlamanla).diye cevap verir.<br />\n	Hak sahibi, Allah&quot;ım! Ondan ge&ccedil;tim.der.<br />\n	Daha sonra Allah Teala buyuracak ki: Dini kardeşinin elini tut, birlikte cennete gidin !<br />\n	Bu esnada Resulullah (s.a.a) buyurdular ki: Takvalı olun, birbirinizin arasını bulun![10]</p>\n\n<h2>\n	<br />\n	10- &Ccedil;ABA VEYA ZENGİN OLMAK YOLU</h2>\n\n<p>\n	<br />\n	Bir adam bir şey istemek i&ccedil;in Hz. Peygamber&quot;in yanına gitti. Oraya ulaştığında Resulullah (s.a.a)&quot;in ş&ouml;yle buyurduğunu duydu:<br />\n	Kim bizden bir şey isterse veririz, kim ihtiya&ccedil;sız olmaya &ccedil;alışırsa Allah onu ihtiya&ccedil;sız kılar.<br />\n	Adamcağız Resulullah (s.a.a)&quot;in bu s&ouml;z&uuml;n&uuml; duyunca Hazretten bir şey istemeden huzurlarından ayrıldılar. İkinci kez yine Resulullah&quot;ın yanına gelip bir şey istemeksizin evine geri d&ouml;nd&uuml;.<br />\n	&Uuml;&ccedil;&uuml;nc&uuml; kez yine Resulullah&quot;tan aynı s&ouml;z&uuml; duyunca bir şey istemeksizin evine geri d&ouml;nd&uuml;. Sonra komşusundan bir balta emanet alıp &ccedil;&ouml;le &ccedil;ıktı, bir miktar odun toplayıp pazara g&ouml;t&uuml;rerek bir bu&ccedil;uk kilo arpaya odunları sattı. Elde ettiği arpayı, ekmek yaparak ailesiyle birlikte yediler. Adam yılmadan bu işine devam etti, ilk &ouml;nce bir balta satın aldı, daha sonra elde ettiği kazan&ccedil;tan iki gen&ccedil; deve ve bir k&ouml;le aldı, b&ouml;ylece durumu d&uuml;zelip zenginleşti. Daha sonra Resulullah&quot;ın yanına giderek macerayı Hazrete anlattı. Resulullah (s.a.a) onun s&ouml;z&uuml;n&uuml; dinledikten sonra ş&ouml;yle buyurdular:<br />\n	Demedim mi kim bizden bir şey isterse ona veririz, ihtiya&ccedil;sız olmaya &ccedil;alışırsa Allah onu ihtiya&ccedil;sız kılar?! [11]</p>\n\n<h2>\n	<br />\n	11- HZ. ALİ (A.S) ADALETTEN S&Ouml;Z EDİYOR</h2>\n\n<p>\n	<br />\n	Hz. Ali (a.s) Beyt&quot;&uuml;l- Malı b&ouml;lerken fark koymaksızın onu halk arasında eşit olarak b&ouml;l&uuml;yordu. Hz. Ali&quot;nin bu tutumu bazı kimseleri rahatsız etmişti, bundan dolayı bir &ccedil;okları da Muaviye&quot;nin yanında yer almışlardı.<br />\n	Hz. Ali&quot;nin dostlarından bazıları Hazretin huzuruna varıp ş&ouml;yle dediler: Eğer siyaset&ccedil;i kimseleri iş başına getirir ve onları başkalarına tercih etmiş olursan, işlerin ilerlemesi i&ccedil;in daha uygun olur.<br />\n	Hz. Ali (a.s) onların bu &ouml;nerisinden sinirlenip ş&ouml;yle buyurdular:<br />\n	Acaba h&uuml;k&uuml;metim altındaki insanlara zulmederek bu vesileyle kendi &ccedil;evremde dostlar toplamamı mı bana &ouml;neriyorsunuz? Allah&quot;a ant olsun ki yer ve g&ouml;k var olduğu m&uuml;ddet&ccedil;e bu işi yapmayacağım. Eğer mal kendimin olsaydı onu eşit olarak b&ouml;lerdim, nerede kaldı ki mal Allah&quot;ın malıdır !<br />\n	Daha sonra ş&ouml;yle buyurdular:<br />\n	Eğer bir kimse, iyi bir işi yerinde yapmazsa, bir ka&ccedil; g&uuml;n g&ouml;nl&uuml; karanlık kimselerin yanında &ouml;v&uuml;lebilir, onların kalbinde sevgi oluşturabilir. Fakat k&ouml;t&uuml; bir hadiseyle karşılaşınca ve onların yardımına muhta&ccedil; olduğu zaman d&uuml;nya malı ve makamı i&ccedil;in sana sevgi duyan kimseler, seni en fazla kınayan ve sana karşı en k&ouml;t&uuml; dostlardan olurlar.[12]</p>\n\n<h2>\n	<br />\n	12- YABİS VADİSİNDE NE GE&Ccedil;Tİ ?</h2>\n\n<p>\n	<br />\n	Ebu Besir diyor ki, Hz. Sadık (a.s)&quot;a; Adiyat suresindeki ge&ccedil;en Yabis (Kumsal &ccedil;&ouml;l) Vadisinin macerası ve Hicri 8. Yılda (o mekanda) İslam ordusunun kahramanlıklarıyla ilgili olayın hakikati nedir? dediğimde İmam Sadık (a.s) ş&ouml;yle buyurdular:<br />\n	Yabis &ccedil;&ouml;l&uuml;n&uuml;n halkı on iki bin s&uuml;vari nizam idi, &ouml;l&uuml;m anına kadar Hz. Muhammed (s.a.a) ve Hz. Ali (a.s)&quot;a karşı savaşacaklarına dair ahdedip, el ele verdiler.<br />\n	Cebrail onların bu antlaşmasını Resulullah&quot;a haber verdi. Resullullah (s.a.a) de Ebu Bekir&quot;i, daha sonra &Ouml;mer&quot;i bir orduyla onlara doğru g&ouml;nderdi. Bunlar bir netice elde etmeksizin geri d&ouml;nd&uuml;ler.<br />\n	Peygamber (s.a.a) bu kez Hz. Ali&quot;yi, muhacir ve ensardan oluşan d&ouml;rt bin kişiyle Yabis Vadisine doğru g&ouml;nderdi. Hz. Ali (a.s), ordusuyla birlikte Yabis Vadisi&quot;ne doğru hareket etti. İslam ordusunun Hz. Ali&quot;nin komutasında onlara doğru y&uuml;r&uuml;d&uuml;ğ&uuml; d&uuml;şmana bildirildi. D&uuml;şman silah&ccedil;ılarından iki y&uuml;z kişi savaş alanına doğru koştular. Hz. Ali (a.s) da bir grup ashabıyla birlikte onlara doğru y&uuml;r&uuml;d&uuml;. D&uuml;şmana ulaştıklarında, Siz kimsiniz, nereden gelmişsiniz, ne yapmak istiyorsunuz ? diye sordular.<br />\n	Hz. Ali (a.s) onların cevabında ş&ouml;yle buyurdu:<br />\n	Ben Resulullah&quot;ın amcasının oğlu, Onun kardeşi ve el&ccedil;isi Ebu Talip oğlu Ali&quot;yim, sizi, Allah&quot;ın birliğine ve Hz. Muhammed&quot;in peygamberliğine iman etmenizi davet ediyorum, eğer iman ederseniz yorar ve zararda M&uuml;sl&uuml;manlarla ortak olursunuz.<br />\n	Onlar Hz. Ali&quot;nin s&ouml;z&uuml;ne karşılık ş&ouml;yle dediler:<br />\n	Senin s&ouml;z&uuml;n&uuml; işittik, savaşa hazır ol ve bil ki, biz seni ve ashabını &ouml;ld&uuml;receğiz! Bizim vaadimiz yarın sabahtır.<br />\n	Hz. Ali (a.s) da onlara &nbsp;ş&ouml;yle buyurdu:<br />\n	Yazıklar olsun size, beni ordunuzun &ccedil;ok olmasıyla mı tehdit ediyorsunuz? Bilin ki, biz Allah&quot;tan, meleklerden ve M&uuml;sl&uuml;manlardan sizin aleyhinize yardım alacağız. Y&uuml;ce Allah&quot;ın g&uuml;c&uuml;nden başka bir g&uuml;&ccedil; ve kudret yoktur.<br />\n	D&uuml;şman kendi yerine d&ouml;n&uuml;p mevzisini pekinleştirdi. Hz. Ali (a.s) da ordusuna d&ouml;n&uuml;p savaşa hazırlanmaya koyuldu. Hz. Ali (a.s) M&uuml;sl&uuml;manlara, gece vakti bineklerinin cihazlarını hazırlamalarını, kuşanmalarını ve sabah erkenden d&uuml;şmana saldırmak i&ccedil;in hazır bir vaziyette olmalarını emretti.<br />\n	Sabah şafak s&ouml;kt&uuml;ğ&uuml;nde Ali (a.s) ordusuyla birlikte namaz kılıp d&uuml;şmana saldırdı. D&uuml;şman &ouml;yle gafil avlandı ki, M&uuml;sl&uuml;manların onlara nereden saldırdığını anlayamadı. İslam ordusunun geride kalanı hen&uuml;z yetişmemişken onlardan &ccedil;oğu &ouml;ld&uuml;r&uuml;l&uuml;p neticede bir &ccedil;okları da esir alındı ve malları ise M&uuml;sl&uuml;manların eline ge&ccedil;ti.<br />\n	Cebrail-i Emin, Hz. Ali ve İslam ordusunun muzaffer olduğunu Hz. Peygambere haber verdi. Resulullah (s.a.a) minbere &ccedil;ıkıp Allah&quot;a hamd ettikten sonra M&uuml;sl&uuml;manların d&uuml;şmana galip olduğunu ve İslam ordusundan sadece iki kişinin şahadete eriştiğini halka duyurdu.<br />\n	Daha sonra Peygamber (s.a.a) ve ashabı Medine&quot;den &ccedil;ıkıp Hz. Ali&quot;yi istikbal etmeye koştular. Medine&quot;nin bir fersahl uzaklığında Hz. Ali&quot;nin ordusuyla karşılaşıp onlara hoş geldiniz! dediler. Hz. Ali (a.s) Peygamber (s.a.a)&quot;i g&ouml;r&uuml;nce bineğinden aşağı indi, Peygamber (s.a.a) de bineğinden aşağı inip Hz. Ali&quot;nin alnından &ouml;pt&uuml;. İslam ordusunun istikbaline gelen M&uuml;sl&uuml;manlar da Hz. Peygamber gibi Hz. Ali&quot;yi kutlayıp bu fethi tebrik ettiler, d&uuml;şmandan elde edilen bolca ganimeti ve esirleri g&ouml;rerek daha &ccedil;ok sevindiler.<br />\n	Bu esnada Cebrail-i Emin g&ouml;k y&uuml;z&uuml;ne inerek ve bu zaferden dolayı &Acirc;diy&acirc;t suresini Resulullah&quot;a getirdi:<br />\n	Soluk soluğa koşan atlara ant olsun, (tırnaklarıyla) ateş &ccedil;akıp sa&ccedil;anlara, sabah vakti baskın yapanlara, derken orada tozu dumana katanlara, bununla bir (d&uuml;şman) topluluğun orta yerine kadar dalanlara.<br />\n	Peygamber (s.a.a)&quot;in g&ouml;zlerinden sevin&ccedil; yaşları boşandı, işte burada o meşhur s&ouml;z&uuml; Hz. Ali&quot;ye buyurdular:<br />\n	Eğer &uuml;mmetimden bir grubun, Hıristiyanların Hz. İsa hakkında dedikleri s&ouml;z gibi senin hakkında s&ouml;ylemesinden korkmasaydım, senin hakkında &ouml;yle bir s&ouml;z s&ouml;ylerdim ki, her nereden ge&ccedil;seydin ayağının altındaki toprağı g&ouml;t&uuml;r&uuml;r, onunla teberr&uuml;k ederlerdi![13]</p>\n\n<h2>\n	<br />\n	13- KANUN &Ccedil;İĞNEYEN GEN&Ccedil;</h2>\n\n<p>\n	<br />\n	Bir g&uuml;n Hz. Ali (a.s) bir iş i&ccedil;in &ccedil;ok sıcak bir havada evden dışarıya &ccedil;ıkmıştı. Kays&quot;ın oğlu Sa&quot;d Hazreti g&ouml;r&uuml;p ş&ouml;yle dedi:<br />\n	Ey Emir&quot;ul m&uuml;&quot;minin! Bu sıcak havada neden evden dışarı &ccedil;ıktınız?<br />\n	Hz. Ali (a.s): Bir mazluma yardım etmek veya kalbi yanık birisine sığınak vermek i&ccedil;in &ccedil;ıktım.<br />\n	Bu sırada korku ve istırap i&ccedil;inde olan bir kjadın gelerek İmam (a.s)&quot;ın karşısında durdu ve ş&ouml;yle dedi:<br />\n	Ey Emir&quot;ul M&uuml;&quot;minin? Kocam bana z&uuml;l&uuml;m ediyor ve beni d&ouml;veceğine dair de yemin etmiştir.<br />\n	Hz. Ali (a.s) bu s&ouml;z&uuml; duyunca başını &ouml;n&uuml;ne eğdi ve biraz d&uuml;ş&uuml;nd&uuml;, sonra başını kaldırıp ş&ouml;yle buyurdu:<br />\n	Hayır! Allah&quot;a and olsun ki, gecikmeksizin mazlumun hakkı alınmalıdır.<br />\n	Bu s&ouml;z&uuml; buyurduktan sonra: Evin nerededir? diye sordu kadın evini g&ouml;sterdikten sonra Hazret kadınla birlikte onların evine doğru hareket etti. Hz. Ali (a.s) kapının &ouml;n&uuml;nde durarak y&uuml;ksek bir sesle ev sahibine selam verdi. Renkli elbise giymiş bir gen&ccedil; evden dışarı &ccedil;ıktı. Hz. Ali (a.s) onu g&ouml;r&uuml;nce ş&ouml;yle buyurdular:<br />\n	Allah&quot;tan kork! Sen hanımını korkutmuşsun, (bununla da yetinmeyip) onu evden dışarı atmışsın!<br />\n	Gen&ccedil; adam edepsizce sinirli bir şekilde ş&ouml;yle dedi:<br />\n	Hanımıma ait olan bir işi seninle ne ilişkisi vardır? Allah&quot;a and olsun ki, senin bu s&ouml;z&uuml;nden dolayı onu ateşle yakacağım!<br />\n	Hz. Ali (a.s), bu edepsiz ve kanunu &ccedil;iğneyen gencin s&ouml;zlerinden dolayı &ccedil;ok sinirlendi, bu y&uuml;zden kılıcını kınından sıyırarak ş&ouml;yle buyurdular:<br />\n	Ben sana iyiliği emrediyor, k&ouml;t&uuml;l&uuml;kten sakındırıyorum. Allah&quot;ın emrini sana bildiriyorum; şimdi bana isyan edip Allah&quot;ın emrinden mi &ccedil;ıkıyorsun? &Ccedil;abuk t&ouml;vbe et, yoksa seni &ouml;ld&uuml;r&uuml;r&uuml;m.<br />\n	Hz. Ali (a.s) o gen&ccedil;le konuştuğu sırada oradan ge&ccedil;en bazı kimseler, İmama yaklaşarak Emir&quot;ul M&uuml;&quot;minin lakabıyla o hazrete selam verip o genci affetmesini istediler.<br />\n	O ana kadar Hz. Ali (a.s)&quot;ı tanımayan gen&ccedil;, halkın hazrete saygı g&ouml;stermesinden, kendisini M&uuml;sl&uuml;manların lideri karşısındaki k&uuml;stahlığını anlamış oldu. Kendisine gelerek utan&ccedil;la başını &ouml;n&uuml;ne eğdi ve ş&ouml;yle dedi:<br />\n	Ey Emir&quot;ul M&uuml;&quot;minin! Benim hatamı affet, emrine uyacağım, eşime m&uuml;mk&uuml;n olduğu kadar şefkatli davranmaya &ccedil;alışacağım.<br />\n	Hz. Ali (a.s), o gencin bu &ccedil;eşit s&ouml;zlerinden dolayı kılıcını kınına bıraktı gencin kusurunu affederek evine girmesini emretti; kadına da, bu gibi şeylerin tekrarlanmaması i&ccedil;in kocasına karşı iyi davranmasını tavsiye etti.[14]</p>\n\n<h2>\n	<br />\n	14- HZ. ALİ (A.S) VE BEYT&quot;UL- MAL</h2>\n\n<p>\n	<br />\n	Zazan ş&ouml;yle naklediyor:<br />\n	Hz. Ali (a.s)&quot;ın hilafeti d&ouml;neminde Beyt&quot;ul Mal&quot;a ait bir &ccedil;ok mallar Kufe&quot;ye geliyordu. Hz. Ali (a.s)&quot;ın hizmet&ccedil;isi Kanber, Beyt&quot;ul-Mal&quot;dan bir ka&ccedil; altın ve g&uuml;m&uuml;ş kap alıp İmam (a.s)&quot;ın huzuruna getirdi ve ş&ouml;yle dedi:<br />\n	B&uuml;t&uuml;n ganimetleri taksim ettin, ama onlardan kendin i&ccedil;in hi&ccedil;bir şey g&ouml;t&uuml;rmedin! Bundan dolayı ben bu kabaları senin i&ccedil;in ayırdım.<br />\n	İmam Ali (a.s) bu s&ouml;z&uuml; ondan duyunca kılıcını &ccedil;ekip ş&ouml;yle buyurdu: Vay haline! Evime ateş getirmek mi istiyorsun!<br />\n	Daha sonra İmam (a.s) o kapları par&ccedil;a-par&ccedil;a etti ve şehrin y&ouml;neticilerini &ccedil;ağırtıp halkın arasında adaletle b&ouml;lmeleri i&ccedil;in o par&ccedil;alanmış kapları onlara verdi.[15]</p>\n\n<h2>\n	<br />\n	15- HZ. ALİ VE &Ouml;KS&Uuml;ZLER</h2>\n\n<p>\n	<br />\n	Bir g&uuml;n Hz. Ali (a.s), su kırbasını omzuna alıp giden bir kadını g&ouml;rd&uuml;. Ona acıdığından yanına vardı, su kırbasını alıp onun evine g&ouml;t&uuml;rd&uuml;. Sonra durumunun nasıl olduğunu sordu. Kadın ş&ouml;yle dedi: Ali bin Ebi Talib, eşimi memuriyete g&ouml;nderdi, o da o memuriyette &ouml;ld&uuml;r&uuml;ld&uuml;, şimdi bir ka&ccedil; yetim &ccedil;ocuk bana kalmıştır, onları ge&ccedil;indirmeye de g&uuml;c&uuml;m yoktur. İhtiya&ccedil;tan dolayı halka hizmet etmek mecburiyetindeyim.<br />\n	Hz. Ali (a.s) bu s&ouml;zleri dinledikten sonra evine d&ouml;nd&uuml; ve o geceyi sabaha kadar rahatsız bir şekilde ge&ccedil;irdi. Sabahleyin, i&ccedil;i yiyecekle dolu olan bir sepet g&ouml;t&uuml;r&uuml;p o kadının evine doğru hareket etti. Yolun yarısında bazıları Hz. Ali (a.s)&quot;a; Sepeti verin biz g&ouml;t&uuml;relim. diyorlardı. Ama Hz. Ali (a.s) onlara cevaben; Kıyamet g&uuml;n&uuml; benim amellerimi kim omuzlayacaktır? diye buyuruyordu.<br />\n	Nihayet o kadının evine yetişti, kapıyı &ccedil;aldı.<br />\n	Kadın, Kim o ?diye seslendi.<br />\n	Hz. Ali, D&uuml;n sana yardım edip su kırbasını evinize getiren kimseyim, &ccedil;ocuklarına yiyecek getirmişim, kapıyı a&ccedil;!dedi.<br />\n	Kadın kapıyı a&ccedil;ıp ş&ouml;yle dedi:<br />\n	Allah senden razı olsun, benimle Ali bin Ebu Talib arasında Allah h&uuml;kmetsin.<br />\n	Hz. Ali (a.s) i&ccedil;eri girip kadına ş&ouml;yle dedi:<br />\n	- Ekmek mi yapıyorsun yoksa &ccedil;ocuklara mı bakıyorsun?<br />\n	Kadın, Ben ekmeği daha g&uuml;zel yaparım, sen &ccedil;ocuklara bak!<br />\n	Kadın unu hamur yaptı, Hz. Ali (a.s) da kendisiyle birlikte getirdiği eti kebap yapıp hurmayla &ccedil;ocukların ağzına bırakıyordu. Sevgi ve şefkatle babasıymış&ccedil;asına lokmayı &ccedil;ocukların ağzına bırakırken her defasında; Evlatlarım! Eğer Ali sizin hakkınızda kusur etmişse onu helal edin buyuruyordu.<br />\n	Hamur hazır olunca Hz. Ali (a.s) tandırı yakıp y&uuml;z&uuml;n&uuml; onun ateşine yaklaştırarak ş&ouml;yle diyordu: Ey Ali! Ateşin tadını (yakıcılığını) tat! İşte bu, &ouml;ks&uuml;z &ccedil;ocuk ve dul kadınların durumundan habersiz olan kimsenin cezasıdır.<br />\n	Komşunun hanımı tesad&uuml;fen Hz. Ali&quot;yi g&ouml;r&uuml;p tanıdı, işte bundan dolayı aceleyle ev sahibi kadının yanına gidip ş&ouml;yle dedi: Yazıklar olsun sana! Bu şahıs, M&uuml;sl&uuml;manların &ouml;nderi ve bu &uuml;lkenin y&ouml;neticisi Ali bin Ebu Taliptir.<br />\n	Kadıncağız dediği s&ouml;zlerden utan&ccedil; duyduğu halde aceleyle Hazreti Ali&quot;nin yanına gelip; &quot;Ey Emir&quot;el-Muminin! Senden utan&ccedil; duyuyorum, beni affet dedi.<br />\n	Hz. Ali (a.s) da cevaben; Senin ve &ccedil;ocuklarının hakkında kusur yaptığımdan dolayı ben senden utan&ccedil; duyuyorum! buyurdular.</p>','İbretli Öyküler','','publish','closed','open','','ibretli-oykuler','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3048',0,'post','',0),(3049,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h2>\n	RUHİ ARINDIRMANIN İLİM VE MARİFETTEKİ ROL&Uuml;&nbsp;</h2>\n\n<p>\n	İlim ve &ouml;ğrenim uğruna yapılan &ccedil;abayı, İslam mektebi devamlı teşvik etmiş, Kur&#39;an-ı Kerim ve hadisler ilmi, değer ve &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olarak s&ouml;z konusu etmişlerdir. Kur&#39;an-ı Kerim, ilmin &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olduğunu şu şekilde beyan ediyor:&nbsp;</p>\n\n<p>\n	De ki: Bilenlerle bilmeyenler bir olur mu? Hi&ccedil; ş&uuml;phesiz akıl sahipleri &ouml;ğ&uuml;t alıp d&uuml;ş&uuml;nmektedir.(1) Ve diğer bir yerde insanın her iki alemde y&uuml;ce insani derecelere erişmesinin ilmin nuruyla ger&ccedil;ekleşeceğini ş&ouml;yle a&ccedil;ıklamıştır:&nbsp;</p>\n\n<p>\n	.Allah, sizden iman etmekte olanları ve kendilerine ilim verilenleri derecelerle y&uuml;kseltir. Allah, sizin yaptıklarınızdan haberdardır.(2)</p>\n\n<p>\n	İslam dininde ilmin değeri ve &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; oluşu, şu iki &ouml;zelliğe sahip olmasına bağlıdır.</p>\n\n<p>\n	<strong>a) İlim sahibi g&uuml;zel ahlak sahibi de olmalıdır.</strong></p>\n\n<p>\n	<strong>b) İlim y&uuml;ce insani değerler doğrultusunda kullanılmalıdır.</strong></p>\n\n<p>\n	Bu ikisinden her birinin olmayışıyla ilim, bataklığa d&ouml;k&uuml;len tatlı ve berrak suya benzer ki, bir nevi en g&uuml;zel yaratılış zirvesinden aşağıların aşağısına(3) doğru &ccedil;&ouml;k&uuml;şt&uuml;r. İşte bu y&uuml;zden ilahi maariflerin hazinesi olan Kur&#39;&acirc;n-ı Kerim, Resul-i Ekrem&#39;in (s.a.a) peygamberliğe g&ouml;nderilişinin hedefini a&ccedil;ıklarken, ilim ve tezkiyeyi (ruhu pisliklerden arındırmayı) bir arada ve yan-yana zikretmiştir.(4) Bu ger&ccedil;eğe Resulullah&#39;ın (s.a.a) buyruklarında da rast&shy;lanmaktadır. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) Ben &ouml;ğretmek i&ccedil;in g&ouml;nderildim(5) diye ilan ediyorsa, Ben ahlaki erdemleri tamamlamak i&ccedil;in g&ouml;nderildim(6) diye de buyurmuştur; ve yine Rabbim bana ilim &ouml;ğretti; ne de g&uuml;zel ilim şeklinde buyuruyorsa bununla birlikte Rabbim beni terbiye etti; ne de g&uuml;zel terbiye(7) s&ouml;z&uuml;n&uuml; de dile getirmiştir.</p>\n\n<p>\n	Dolayısıyla ilim, ahlak&icirc; değerlerle ve insani hedeflerle birlikte olursa değer kazanır ve İslam&#39;da olan &uuml;st&uuml;n değerlerin kapsamına giriverir; yine alimin makam ve değeri, ilim ve bilgi edinmeye &ccedil;aba harcamanın yanısıra kendi nefsini temizlemeye daha fazla &ouml;nem g&ouml;stermesine bağlıdır.</p>\n\n<p>\n	Bahsimize Unvan-i Basriden rivayet edilen bir hadisle başlıyoruz:</p>\n\n<p>\n	Şemsuddin Muhammed b. Mekki, Ahmed Ferahani&#39;den (r.a) ve o da Unvan-i Basri&#39;den * ş&ouml;yle dediğini rivayet ediyor:</p>\n\n<p>\n	Yıllardı ilim edinmek i&ccedil;in Malik b. Enes&#39;in dersine gidiyordum. Medine&#39;de İmam Sadık&#39;ın (a.s) huzuruna gittim, Malik&#39;ten edindiğim gibi imam Cafer Sadık&#39;tan (a.s) da ilim edinmek istiyordum. İmam Sadık (a.s) bana ş&ouml;yle buyurdu: Ben g&ouml;zaltındayım; ayrıca gece g&uuml;nd&uuml;z dua ve zikirle meşgul&uuml;m. Beni işimden alıkoyma; &ouml;nceki gibi Malik&#39;e giderek ondan istifade et.</p>\n\n<p>\n	Unvan der ki: İmam Sadık&#39;tan (a.s) duyduğum bu s&ouml;ze &ccedil;ok &uuml;z&uuml;ld&uuml;m. Huzurundan &ccedil;ıkarak kendi kendime: Eğer bende bir hayır olsaydı İmam beni yanına gidip gelmekten ve kendisinden feyz almaktan alıkoymazdı, dedim.</p>\n\n<p>\n	Daha sonra Mescid-i Nebi&#39;ye giderek Resulullah&#39;a (s.a.a) selam verdim. İki rek&#39;at namaz kıldıktan sonra ellerimi dua i&ccedil;in kaldırarak ş&ouml;yle dedim: Ey Allah! Ey Allah! İmam Sadık&#39;ın (a.s) kalbini bana karşı şefkatli kıl ve onun ilminden bana nasib eyle! ki senin doğru yoluna hidayet olayım.</p>\n\n<p>\n	Sonra &uuml;zg&uuml;n bir halde eve d&ouml;nd&uuml;m. Kalbim İmam Sadık&#39;ın (a.s) muhab&shy;betiyle dolduğu i&ccedil;in artık Malik&#39;in yanına da gitmedim; zaruri ihtiya&ccedil;larım dışında evden dışarı &ccedil;ıkmadım. Nihayet sabrım t&uuml;kendi. Bir g&uuml;n ikindi namazından sonra İmam&#39;ın evine gitmek &uuml;zere dışarı &ccedil;ıktım. İmam&#39;ın evine varınca i&ccedil;eri girmek i&ccedil;in izin istedim. İmam&#39;ın hizmet&ccedil;isi dışarı &ccedil;ıkarak: Ne istiyorsun? dedi. İmam&#39;a selam vermek istiyorum dedim. Hizmet&ccedil;i: İmam namaz halindedir dedi ve geri d&ouml;nd&uuml;; ben kapının arkasında oturdum; hen&uuml;z &ccedil;ok ge&ccedil;memişti ki hizmet&ccedil;i gelerek: Allah&#39;ın bereketiyle gir dedi. İ&ccedil;eri girerek selam verdim. İmam Sadık (a.s) selamımı aldıktan sonra Otur; Allah affetsin seni diye buyurdular. Oturdum. İmam bir m&uuml;ddet başını aşağı eyerek &ouml;ylece sessiz kaldı. Sonra başını doğrultarak: K&uuml;nyen nedir? diye buyurdu. Eba Abdullah&#39;tır dedim. İmam Allah bu k&uuml;nyeyi sende sabit kılsın ve seni muvaffak etsin. Ey Eba Abdullah, benden isteğin nedir? buyurdu. Ben kendi kendime dedim ki: İmam&#39;ı ziyaretimin, bu duasından başka bir faydası olmasa da, bu duasındaki hayır yeter bana. İmam ikinci kere ne istiyorsun? buyur&shy;du. Ben, Allah Teala&#39;dan sizin kalbinizi bana karşı yumuşatmasını ve şefkatli kılmasını, sizin ilminizden beni faydalandırmasını istedim. İnşaallah Allah ka&shy;bul etmiştir. dedim.</p>\n\n<p>\n	İmam o zaman ş&ouml;yle buyurdu: Ey Eba Abdullah, ilim, &ouml;ğrenmekle edinil&shy;mez. İlim ancak bir nurdur ki, Allah Teala onu hidayet etmek iste&shy;diği kimsenin kalbine yerleştirir. O halde, eğer ilim istiyorsan ilk &ouml;nce kulluğun hakikatini kendi nefsinde ara! İlimi kullanarak (amel ederek) edin ve Allah Teala&#39;dan idrak etmeyi iste; o seni bilgin eder.(8)</p>\n\n<p>\n	Şimdi bu hadisin ışığında ilmin hakikatını ve ona ulaşmanın şartlarını beyan etmeğe &ccedil;alışalım.</p>\n\n<h2>\n	İlmin Hakikatı</h2>\n\n<p>\n	İlim, &ouml;ğrenme yoluyla edinilmez; ilim ancak bir nurdur ki, Allah Teala onu hidayet etmek istediği kişinin kalbine yerleştirir.</p>\n\n<p>\n	Bu s&ouml;ze dikkat ettiğimizde bu ilmin, medrese veya okullarda tahsil edilerek elde edilen ilimlerden veya ders olarak, kitap okuyarak ve bilginlerin eserlerini arşatırarak edinilen ilimden farklı olduğu a&ccedil;ıklığa kavuşmaktadır. &Ccedil;&uuml;nk&uuml; okul ve medreselerde olan ilim sadece anlama ve anlatma i&ccedil;in kullanılan s&ouml;zc&uuml;k ve terimlere dayalıdır; ancak hakiki ilim bunların dışında bir şeydir. Ama bu s&ouml;z, bu iki t&uuml;r ilmin arasında bir irtibatın olmadığı anlamına değildir; &ccedil;&uuml;nk&uuml; ke&shy;lime ve terimlere dayalı olan ilim ilmin hakikatı dediğimiz nura kavuşmak i&ccedil;in gerekli olan ortamı hazırlamaktadır.&nbsp;</p>\n\n<p>\n	Alim, ilmin hakikatı ışığında a&ccedil;ık&ccedil;a hakikatı bulur, hidayete kavuşur. İmam Cafer-i Sadık&#39;ın (a.s) tabiriyle nur olan bu ilmin iki &ouml;zelliği vardır:&nbsp;</p>\n\n<p>\n	a) Nurda me&ccedil;hul bir nokta yoktur. Yine ilim, şek ve ş&uuml;phe olması bir yana, ancak yakin haddine ulaştığı zaman hakikat olur.</p>\n\n<p>\n	b) Nur aydınlatıcıdır. Hakiki ilim de hakikatleri batıl şeylerden ayırt ettire&shy;cek derecede aydınlatıcı olmalıdır. İnsanın sapmasına ve helak olmasına sebep olan fikri karanlıkları yok etmeli, inan&ccedil; temellerini gevşeten şek ve ş&uuml;pheyi alimden uzaklaştırmalıdır; o alime ilim ve fikir sebatı vermelidir. Ve yine hi&shy;dayet yolunu ona aydınlatıp onu hak ve hakikatlere doğru y&ouml;nlendirmeli(9) ve sonucu kurtuluş olan insani kemale ulaştırmalıdır.(10)</p>\n\n<p>\n	Dolayısıyla hadislerde, hidayet ilmin ayrılmaz &ouml;zelliği olarak tanıtılmıştır ve hidayetin ancak ilmin ışığı altında ger&ccedil;ekleşebileceği bildirilmiş(11) ve ilimden mahrum olan kimse hidayet yolundan uzak olarak tanıtılmıştır.(12)</p>\n\n<p>\n	Ger&ccedil;ekten ilim, bu iki &ouml;zelliğiyle Allah Teala&#39;nın, doğru yolu, kemal yolu&shy;nu bulup toplumu cehalet ve delaletten kurtarmaları i&ccedil;in liyaketli kimselere bağışladığı bir nurdur.&nbsp;<br />\n	İlmin Hakikatine Ulaşmanın Şartları:&nbsp;<br />\n	&Ouml;nceden zikrettiğimiz hadisin ilk b&ouml;l&uuml;m&uuml;n&uuml;n ışığında ilmin hakikatıyla tanıştık. Şimdi ilmin hakikatına ulaşmanın yollarını bize &ouml;ğreten ikinci b&ouml;l&uuml;me dikkatinizi &ccedil;ekiyoruz. İmam Sadık bu hususta ubudiyet ve kulluk mese&shy;lesini beyan edip, aynı zamanda fiiliyette ilimden yararlanma ve Allah Teala&#39;dan yardım istemeye işaret etmektedir. Şimdi biz bu iki olgu &uuml;zerinde duralım:&nbsp;<br />\n	<strong>a) Ubudiyet ve Kulluk&nbsp;</strong></p>\n\n<h2>\n	İlk &ouml;nce kendinde kulluğun hakikatını ara</h2>\n\n<p>\n	Ş&uuml;phesiz hakikatleri ş&uuml;phelerden arınmış bir şekilde alime g&ouml;steren, karan&shy;lık ve z&uuml;lmetlerde yolları aydınlatan ilim; d&uuml;nya hayatını kemal yatağı ve ahiret yurdunu doğruluk ve kurtuluş mekanı kılan ilim ve mezkur hadisin tabirince kendisi nur olan ve nura hidayet eden ilim, s&ouml;zc&uuml;klerde biten nakli ve akli &ouml;ğrenimlerden kaynaklanamaz; bu &ouml;zellikteki bir ilim kitapları mutalaa etme ve araştırma yoluyla edinilemez. B&ouml;yle bir ilim Allah tarafından liyaketli kulların kalbine indirilen bir nurdur. Dolayısıyla, İmam Sadık&#39;ın (a.s) buyruğundan ilham alarak şu neticeye varıyoruz ki, bu ilme sahip olmak, kulluğun hakikatine ulaşmaya bağlıdır. Yani ilim edinmek isteyen kimsenin kelime ve ıstılahları &ouml;ğrenirken aynı zamanda yaratıcısına kulluk etmesine ve kulluğun y&uuml;ce makamına erişmesine bağlıdır. &Ouml;yle bir makam ki, ilahi ol&shy;mayan b&uuml;t&uuml;n bağlardan koparır, i&ccedil; ve dış hayatında Allah&#39;ın hakimiyetini tesbit eder. B&ouml;yle bir insan b&uuml;t&uuml;n değerlerin, ana değer olan kulluk ok&shy;yanusuna bağlı olmasıyla değer kazandığına inanır ve onları bu mihver ekse&shy;nin&shy;de arar. B&ouml;yle olunca da Allah&#39;ın nurundan yaralanmak i&ccedil;in illet-i tamme olan kulluk eşliğindeki &ouml;ğrenim ger&ccedil;ekleşir ve insan ilmin hakikatine kavuşur.</p>\n\n<p>\n	Bu konuda, ilmin hakikatine ulaşanlardan olan b&uuml;y&uuml;k alim Seyyid Haydar &Acirc;muli (r.a) ş&ouml;yle yazmaktadır:</p>\n\n<p>\n	Mekke yolculuğundan d&ouml;nd&uuml;kten sonra Necef şehrinde ikamet ettim, ve imkan dahilinde olan en &ccedil;ok, en zor ve en y&uuml;ce bir riyazet ve ibadete koyul&shy;dum. Dolayısıyla o zor şartlardaki riyazet ve ibadetin peşinden, bu m&uuml;ddet zarfında Allah tarafından a&ccedil;ıklanması m&uuml;mk&uuml;n olmayan bir takım maarif, hakikat ve dakik noktalar kalbime aktı.(13)</p>\n\n<p>\n	Bir &ccedil;ok ayet ve hadislerde muhtelif tabirlerle ilmin Allah&#39;a kulluk sayesinde elde edileceğine işare edilmiştir. İlim nuruna kavuşmak i&ccedil;in bazı ayet ve hadislerde takva, bazılarında ihlas ve bazılarında da Allah&#39;ın ahlakıyla ahlaklanmak şart bilinmiştir. Fakat ger&ccedil;ekte bunların her biri Unvan-ı Basri&#39;nin hadisinde kulluğun hakikatı olarak ifade edilen ger&ccedil;eğin cil&shy;veleridir. Bunun a&ccedil;ıklığa kavuşması i&ccedil;in ubudiyet ve kulluğun bu cilvelerini şart bilen bazı ayet ve hadisleri zikrediyoruz:</p>\n\n<h2>\n	Kulluğun Takva Cilvesi</h2>\n\n<p>\n	Bir &ccedil;ok ayet-i kerime, Allah Teala&#39;nın, takvalılara ger&ccedil;ek ve hakikatleri id&shy;rak edebilecekleri bir g&uuml;&ccedil; verdiğini bildirmektedir. &Ouml;rneğin, Allah Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Ey iman edenler, Allah&#39;tan korkup sakınırsanız (takvalı olursanız),</p>\n\n<p>\n	size doğruyu yanlıştan ayıran (bir nur ve anlayış) verir(14)</p>\n\n<p>\n	İnsan kemala erişmek i&ccedil;in sarfettiği &ccedil;aba, hareket ve davranışlarında ilah&icirc; bir hidayet meş&#39;alesine muhta&ccedil;tır. Doğrular ve yanlışlar &ccedil;oğu kez normal d&uuml;ş&uuml;nceyle ayırt edilemez. İnsan, hak d&uuml;ş&uuml;nceli olmak i&ccedil;in de Allah&#39;ın hidayet edici g&uuml;c&uuml;ne muhta&ccedil;tır. Mezkur ayetten ve diğer ayetlerden(15) anlaşılıyor ki, bu g&uuml;&ccedil; takva ve Allah&#39;a kulluk etmenin sayesinde kazanılır. Hadisler de bu konuyu a&ccedil;ık&ccedil;a beyan etmektedirler. Hz. Hızır&#39;ın, Hz. Musa&#39;ya (a.s) hikmetli buyruklarında şunları g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Ey Musa . kendini sabır i&ccedil;in hazırla ki ilim edinesin, kalbini takva i&ccedil;in şuurlandır ki, ilmin hakikatine erişesin.(16)</p>\n\n<h2>\n	Kulluğun İhlas Cilvesi</h2>\n\n<p>\n	Bir &ccedil;ok hadisde, ilim ve hikmetin ihlas sayesinde elde edilebileceğine işaret edilmektedir. Başka bir tabirle ihlas, ilmin (hikmetin) hakikatine ulaşmanın şartı bilinmiştir. Şimdi bu hadislerden iki &ouml;rnek zikredelim:</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurur:</p>\n\n<p>\n	Her kim kırk g&uuml;n kendini Allah i&ccedil;in halis ve muhlis ederse, Allah Teala hikmet &ccedil;eşmelerini onun kalbinden diline akıtır.(17)</p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	Her kim kırk g&uuml;n Allah&#39;a olan imanını halis ederse Allah Teala onu d&uuml;nyaya nispet zahid eder, d&uuml;nyanın dert ve dermanını ona g&ouml;sterir, kal&shy;bine hikmet yerleştirir ve dilini hikmetle konuşturur.(18)</p>\n\n<h2>\n	Kulluk ve Ahlak</h2>\n\n<p>\n	İlmin hakikatının yeri, d&uuml;ş&uuml;nce ve akıl değildir. Bilakis onun yeri, doğru bir ahlaki metodla cilalanmış, zulmet ve &ccedil;irkinliklerin pasının giderilmiş olduğu tertemiz kalplerdir (insan varlığının &ouml;z&uuml; olan ruhudur). Dolayısıyla ilmin hakikatını elde etmek i&ccedil;in ahlaki değerlere dikkat etmek baş rol&uuml; oynamaktadır. &Ccedil;&uuml;nk&uuml; nefsi temiz tutmak ve kalbe yakışmayan şeytani sıfatlardan temiz&shy;le&shy;mekle, kalp ilahi nuru kabullenmeye hazır olur ve b&ouml;ylece insan bu nura kavuşma liyakatini kazanır. Bu konuda İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	İlim g&ouml;ky&uuml;z&uuml;nde değildir ki, sizin i&ccedil;in iniversin ve yerde de saklanmış değil ki sizin i&ccedil;in &ccedil;ıkıversin; bilakis ilim sizin kalplerinizde gizlidir. İlmin size zahir olması i&ccedil;in ruhani (manevi) kişilerin edebiyle edeplenin.(19)&nbsp;</p>\n\n<p>\n	Bu hadiste edepten maksat ahlaki değer ve faziletlerle kuşanmaktır. Bu konuda merhum Tureyhi ş&ouml;yle yazmıştır: Bu hadisle Hz. Ali (a.s) ashabını eğitmek ve ahlaki değer ve faziletleri &ouml;ğretmek istiyor.(20) Ve ruhaniler (manevi kişiler)den maksat da Allah&#39;ın melekleridir. Binaenaleyh, bu hadiste Hz. Ali (a.s), Allah&#39;ın meleklerinin ahlak ve edebiyle kuşanın buyuruyor. Melekler&shy;in yaratılışlarında şu sıfatlar vardır:</p>\n\n<p>\n	1- Şehvetin tuğyan etmesinden, istek ve heveslere uymaktan uzaktırlar.</p>\n\n<p>\n	2- Allah&#39;ın emretmediği bir ameli yapmazlar.</p>\n\n<p>\n	3- Sadece Allah Teala&#39;nın kutlu zatına teslim olarak, O&#39;na itaat ve halis olarak kulluk ederler.</p>\n\n<p>\n	Dolayısıyla, hakiki ilmi isteyen bir kimse, İlah&icirc; nurun kalbinde parlaması ve Allah&#39;ın ilminin tecellig&acirc;hı olması i&ccedil;in bu sıfatları nefsine yerleştirmelidir. Bu takdirde, onun ilmi Allah&#39;ın bağışı olacak ve o kimse, dinde sebatlı olan b&uuml;y&uuml;k alimlerin safında yeralacaktır. Zira din alimi, ilim ve maarif tahsil et&shy;mek yolunda &ccedil;aba g&ouml;stermesi ile birlikte ilah&icirc; sıfatlarla kuşanıp, ilmin hakikatını Rabbinden alır.</p>\n\n<p>\n	Bu hakikatin tadını alan merhum Şehid-i San&icirc; Kitab-ul K&acirc;za&#39;da i&ccedil;tihadın tanımını yaparken ş&ouml;yle yazıyor:</p>\n\n<p>\n	Evet b&uuml;t&uuml;n bunlarla birlikte fakih, f&uuml;ruun (ahkamın), hangi temel ilkelerin kapsamına girdiğini anlayabilecek ve temel ilkelere dayanarak f&uuml;ruu (ahkamı) ispat edebilecek bir g&uuml;ce sahip olmalıdır. Bu konuda &ouml;nemli olan da ve idrak g&uuml;c&uuml;d&uuml;r. Yoksa g&uuml;n&uuml;m&uuml;zde şeyleri edinmek kolaydır. &Ccedil;&uuml;nk&uuml; alim ve fakihler&shy;in bu mukaddimeler ve bunlardan yararlanma tarzı hakkındaki tahkikleri olduk&ccedil;a &ccedil;oktur. Fakat bu g&uuml;&ccedil; ve kuvvet Allah&#39;ın elindedir ve Allah Teala onu kendi hikmetiyle liyakatli kimselere bağışlar. Elbette &ouml;ğrenim ve &ouml;ğretim uğruna &ccedil;aba harcayanların &ccedil;aba ve gayretlerinin bu g&uuml;c&uuml; elde etmede &ouml;nemli rol&uuml; vardır.(21)</p>\n\n<p>\n	Bizim uğrumuzda cihad edenlere ş&uuml;phesiz biz onlara yollarımızı g&ouml;steririz; Ger&ccedil;ek şu ki Allah, ihsan edenlerle beraberdir.(22)</p>\n\n<p>\n	Evet muhtelif ilim dallarında, bahs ve tartışmalarla &ouml;m&uuml;r &ccedil;&uuml;r&uuml;ten ancak ruh&icirc; arınma i&ccedil;in &ccedil;aba g&ouml;stermeyen alimlere baktığımızda onların d&uuml;ş&uuml;nceleri&shy;nin ger&ccedil;ek ve hakikattan uzak olduğunu g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Şimdi sen, kendi hevesini kendine tanrı edinen ve bu y&uuml;zden bilerek Allah, kendisini saptırdığı, kulağı ve kalbi &uuml;zerine damga vurduğu ve g&ouml;z&uuml; &uuml;st&uuml;ne de bir perde &ccedil;ektiği kimseyi g&ouml;rd&uuml;n m&uuml;? Artık Allah&#39;tan sonra ona kim hidayet verecektir? Siz yine de &ouml;ğ&uuml;t alıp-d&uuml;ş&uuml;nm&uuml;yor musunuz?(23)</p>\n\n<p>\n	Bu ayete g&ouml;re, kulluğun hakikatından yoksun bir bilgin iki t&uuml;r bedbahtlığa d&uuml;&ccedil;ar olabilir.</p>\n\n<p>\n	1- Saadet ve kurtuluş yolunu bulmaya vesile olması gereken ilmi, hayvani arzulara ve insaniyetle &ccedil;elişen hedeflere kavuşma vesilesi olur ve nihayet b&ouml;yle bir ilim onu kurtuluşa değil &ccedil;&ouml;k&uuml;şe g&ouml;t&uuml;r&uuml;r. Bu konuda Hz. Ali (a.s) ş&ouml;yle buyuruyor: Bir &ccedil;ok alimler vardır ki, cehaletleri onları &ouml;ld&uuml;rm&uuml;şt&uuml;r, ve ilimlerinin onlara bir faydası olmaz.(24)</p>\n\n<p>\n	Sadece kendisi bu girdapta boğulmakla kalmaz, hatta bazen bir toplumu da kendisiyle birlikte &ccedil;&ouml;k&uuml;şe s&uuml;r&uuml;kler. &Ouml;yle ki, bu konuda Hz. Ali (a.s) ş&ouml;yle buyurur. Alimin ayağının kayması d&uuml;nyayı bozar.(25)</p>\n\n<p>\n	2- Duyu organları ve bilincin kaynağı olan kalbi m&uuml;h&uuml;rlenir ve hakikatları bulmak i&ccedil;in temel şart olan ilahi nurdan mahrum kalır. Ama kitapları araştırma yoluyla edinilen zihni bilgiler g&uuml;ven verici ve yakini olmaz; bilakis &ccedil;oğu zaman serap gibi insanı aldatır ve bir nevi cehl-i m&uuml;rekkebe sokar.</p>\n\n<p>\n	<strong>b) İlimden Yararlanma</strong></p>\n\n<p>\n	İlimden yararlanmak i&ccedil;in &ouml;ğrenin Bir işin değeri, o işin bilin&ccedil;li olmasına bağlı olduğu gibi bilincin de değeri pratikte kendini g&ouml;sterir.(26) &Ccedil;&uuml;nk&uuml; hakiki ilim arkasından ameli de getiren ilimdir. Ve değer de, b&ouml;yle bir ilim i&ccedil;in s&ouml;z konusudur.(27) Zira insan bir şey hakkında ilim edinince ve ona yakin edince, bu yakin onu ilmine uygun amele zorlar. Dolayısıyla beraberinde amel ol&shy;mayan bir ilim, hakiki bir ilim sayılmaz.(28) Bilakis, o ilim insanın ş&uuml;phe ve teredd&uuml;de d&uuml;şmesine ve amele girişmekten &ccedil;ekinmesine sebep olan bir d&uuml;ş&uuml;ncedir. Hakiki ilim, beraberinde ameli de getirdiği gibi, amel de ilimi doğurur ve onu artırır. &Ccedil;&uuml;nk&uuml; insan amel doğrultusunda her ne kadar adım atarsa o miktar da Allah Teala onun ilim ve bilgisini artırır. Bu konuda Resulul&shy;lah (s.a.a) ş&ouml;yle buyurur: Her kim bildiğiyle (ilmiyle) amel ederse Allah Teala ona bilmediği şeylerin ilmini verir(29)</p>\n\n<p>\n	<strong>c) Allah&#39;tan İstemek (Dua)</strong></p>\n\n<h2>\n	Allah&#39;tan bilin&ccedil; iste, sana anlama g&uuml;c&uuml; versin</h2>\n\n<p>\n	İlmin hakikatına kavuşmak i&ccedil;in şart bilinen diğer bir etken de dua ve Allah&#39;tan istemektir. Bu konu ubudiyetin bir tecellisi olmasına rağmen mez&shy;kur hadiste &ouml;zel olarak zikredilmiştir.</p>\n\n<p>\n	İnsan ilmin nurunu elde etme liyakatini kazanmak i&ccedil;in lafız ve ıstılahları &ouml;ğrenmenin yanında ellerini b&uuml;t&uuml;n sır ve hakikatlardan haberdar olan Allah&#39;a a&ccedil;arak o hakiki ilme kavuşmayı O&#39;ndan istemelidir. B&uuml;y&uuml;k şahsiyetler bu konuya &ccedil;ok &ouml;nem vermiş ve bu vesileyle bir &ccedil;ok hakikatleri idrak etmişlerdir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlarla birlikte, ilim ve maarif edinme, kalb ve ruh temizliğini gerektirdiği gibi, onu &ouml;ğrenme i&ccedil;in gayret ve ciddiyeti de gerektirdiği unutul&shy;mamalıdır. Dolayısıyla ilim peşinde koşan bir şahıs maneviyata &ouml;nem vermesi yanında &ouml;ğrenim ve benzeri ilmi meşguliyetler i&ccedil;in de b&uuml;t&uuml;n gayretini sarfet&shy;melidir. B&uuml;y&uuml;k alimlerin her birinin ilmi hayatlarına bir g&ouml;z attığımızda bu ger&ccedil;eği tastik etmemiz kolaylaşır. &Ccedil;&uuml;nk&uuml; onlar nefislerini temizlemede ve Allah&#39;a yaklaşma yolunda b&uuml;t&uuml;n gayretleriyle birlikte araştırma ve mutalaaya da b&uuml;y&uuml;k &ouml;nem vermiş ve bu yolda bir &ccedil;ok ıstırap ve zorluklara katlan&shy;mışlardır. Gece g&uuml;nd&uuml;z demeden ilmin nuruna kavuşmak i&ccedil;in &ouml;m&uuml;rlerini aramayla ge&ccedil;irmişlerdir. Yine ilim ve bilgi edinmek hakkındaki rivayetlere de g&ouml;z atacak olursak bu ger&ccedil;eği a&ccedil;ık&ccedil;a g&ouml;r&uuml;r&uuml;z. Zira, hadisler bizleri, ibadet ve takvaya vs. davet ettiği gibi ilim edinmek i&ccedil;in &ccedil;aba ve gayret g&ouml;stermeğe de teşvik etmektedir. İmam Sadık (a.s) bu konuda ş&ouml;yle buyurmaktadır: Derin okyanuslara dalmakla ve kendinizi zorluklara atmakla da olsa ilim &ouml;ğrenin.(30) Hz. Ali de ş&ouml;yle buyurur: İlim rahatlık i&ccedil;inde olmakla &ouml;ğrenilmez.(31)</p>\n\n<p>\n	İlim taleb edenlerin bu hakikatlere dikkat edip ilmin hakikat ve nurundan yararlanarak kendilerini ve toplumu hidayet ve kemale doğru sevketmeleri umuduyla.</p>\n\n<p>\n	_________________________________________</p>\n\n<p>\n	1- Z&uuml;mer/9.&nbsp;<br />\n	2- M&uuml;cadele/11.&nbsp;<br />\n	3- Tin/4 ve 5.&nbsp;</p>\n\n<p>\n	4- Bakara/129 ve 152, Al-i İmran/164, Cuma/2.&nbsp;<br />\n	5- el Hayat, c.1, s.35.&nbsp;<br />\n	6- Mişkat-ul Envar, s.243 (Necef baskısı.)&nbsp;<br />\n	7- Nur-us Sekaleyn, c.5, s.392.&nbsp;<br />\n	8- Bihar, c.1, s.224.&nbsp;<br />\n	9- Gurer-ul Hikem, c.2, s.7, (&uuml;niversite baskısı)&nbsp;<br />\n	10- Gurer-ul Hikem, c.2, s.63.&nbsp;<br />\n	11-Kenz-ul Ummal, H:2883, Gurer-ul Hikem, c.1, s.188, 212 ve c.3, s.210.&nbsp;<br />\n	12- Nehc-&uuml;l Belağa (Feyz-u Kaşani), Hikmetli s&ouml;zler/280, Gurer-ul Hikem, c.2, s.125, c.4, s.624, c.6, s.403 ve Tuhef-ul Ukul/266.&nbsp;<br />\n	13- Esrar-uş Şeriat ve Etvar-ut Tarikat/18.&nbsp;<br />\n	14- Enfal/29.&nbsp;<br />\n	15- Talak/2; Enkebut/69; Kehf/65.&nbsp;<br />\n	16- Bihar, c.1, s.226.&nbsp;<br />\n	17- Uddet-ud D&acirc;i, s.218.&nbsp;<br />\n	18- Kafi, c.2, s.16. Diğer rivayetler i&ccedil;in Uyun-u Ahbar-ir Rıza, 258&#39;e, Hakaik-&uuml;l Feyz, s.438&#39;e ve İhya-ul Ulum, s.191&#39;e m&uuml;racaat edilsin.&nbsp;<br />\n	19- Hakaik-ul Feyz, 439, Beyrut baskısı.&nbsp;<br />\n	20- Mecma-ul Bahreyn, c.2, s.5.&nbsp;<br />\n	21- L&uuml;met-&uuml;l Dimeşkiyye, c.3, s.66.&nbsp;<br />\n	22- Gurer-ul Hikem. c.4, s.77.&nbsp;<br />\n	23- Casiye/23.&nbsp;<br />\n	24- Nehc-&uuml;l Belaga (Feyz-ul Kaşani), Hikmetli s&ouml;zler, 107.&nbsp;<br />\n	25- Gurer-ul Hikem, c.4, s.109.&nbsp;<br />\n	26- Gurer-ul Hikem, c.2, s.422.&nbsp;<br />\n	27- Gurer-ul Hikem, c.6, s.117.&nbsp;<br />\n	28- Gurer-ul Hikem, c.4, s.582.&nbsp;<br />\n	29- el Hayat, c.1, s.284.&nbsp;<br />\n	30- el Hayat, c.1, s.40.&nbsp;<br />\n	31- Gurer-ul Hikem, c.6, s.387.&nbsp;<br />\n	* - Unvan-i Basri ilim &ouml;ğrenmeğe &ccedil;alışan doksan d&ouml;rt yaşında bir adamdı&nbsp;</p>','Ahlakın Öğrenimdeki Rolü','','publish','closed','open','','ahlakin-ogrenimdeki-rolu','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3049',0,'post','',0),(3050,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	&nbsp; Şiaların d&ouml;rd&uuml;nc&uuml; &ouml;nderi olan İmam Zeyn-el Abidin(as)&quot;den nakledilen &ldquo;hukuk risalesi&rdquo; kitabında m&uuml;sl&uuml;manların bir birlerine olan haklarını beyan etmiştir. O haklardan bazıları şunlardır &ldquo;din kardeşinin hakkı,komşu hakkı,akraba hakkı,&ouml;ğrenci ve &ouml;ğretmen hakkı, k&ouml;le ve sahip hakkı, dost arkadaş ve ortak hakkı, h&uuml;kumet eden ve ona uyanların hakkı,istişare eden ve edilenin hakkı ve.<br />\n	&nbsp; &nbsp; &nbsp; Burada m&uuml;sl&uuml;manların birbirlerine karşı olan bazı haklarını beyan edeceğiz<br />\n	&nbsp; &nbsp; &nbsp;1)Bir m&uuml;sl&uuml;man kendisi i&ccedil;in istediği ber şeyi din kardeşi i&ccedil;inde istemelidir ve kendisi i&ccedil;in istemediği bir şeyi onuni&ccedil;inde istememeli ve ona layık g&ouml;rmemlidir.<br />\n	&nbsp; &nbsp; 2)Bir m&uuml;sliman diğer bir m&uuml;sl&uuml;manı eli ve dili ile rencide etmemelidir.<br />\n	&nbsp; &nbsp; &nbsp;3)M&uuml;sl&uuml;man diğer bir m&uuml;sl&uuml;man karşısında m&uuml;tevazi olmalı ve tekebb&uuml;rken ka&ccedil;ınmalıdır.<br />\n	&nbsp; 4)M&uuml;sl&uuml;man kardeşi aleyhinde s&ouml;ylenen şeyleri kabul etmemeli,arabozucuların s&ouml;zlerini dinlememeli,hata ve kusurlar peşinde olmamalı ve eğer birinin ayıbını g&ouml;r&uuml;r veya anlarsa onu yayıpta kardeşini rusva etmemelidir.&uuml;<br />\n	&nbsp; &nbsp;5)K&uuml;smekten ve irtibatını kesmekten ka&ccedil;ınmalıdır ve eğer dargınlık veya k&uuml;sk&uuml;nl&uuml;k doğarsa onu &uuml;&ccedil; g&uuml;nden fazla uzatmamalıdır.Fazilet ve &uuml;st&uuml;nl&uuml;k,barışmak ve anlaşmak i&ccedil;in ilk adımı atan kimsenindir.Unutulmamalıdırki bu dargınlık arttık&ccedil;a Şeytanda sevinecektir.<br />\n	&nbsp; &nbsp; 6)İzinsiz ve habersiz olarak m&uuml;min kardeşinin evine girmemeli ve eğer m&uuml;min kardeşinin evine,odasına veya iş yerine girmek isterse &ouml;nce izin almalıdır.<br />\n	&nbsp; &nbsp;7)Başkaları ile g&ouml;r&uuml;şmede g&uuml;lery&uuml;zle tatsızlığı, d&uuml;şmanlığı ortadan kardıracak şekilde yani kardeşinin kalbindeki h&uuml;z&uuml;n ile kederin yerini &nbsp;sevin&ccedil; ile neşeye bırakacak bir şekilde davranmalıdır.Zira bunun Allahu Teala yanında b&uuml;y&uuml;k m&uuml;kafatı vardır.<br />\n	&nbsp; &nbsp;8)Ahdine vefa etmeli verdiği s&ouml;z&uuml; yerine getirmeli ve yalan vaaden ka&ccedil;ınmalıdır.<br />\n	&nbsp; &nbsp; 9)M&uuml;sl&uuml;manlara karşı insaflı olmalı yani kendisine davranılmasını istediği gibi başkalarına davranmalıdır.<br />\n	&nbsp; &nbsp;10)B&uuml;y&uuml;klerine saygılı olmalı ve kendinden k&uuml;&ccedil;&uuml;klere karşı sevgi ve muhabbet g&ouml;stermelidir.<br />\n	&nbsp; &nbsp;11)Birbirine dargın olan m&uuml;sl&uuml;manların arasını bulmalı ve onları barıştırmalıdır.<br />\n	&nbsp; 12)M&uuml;sl&uuml;manların ayıbını &ouml;rtmeli ve onların haysiyetini korumalıdır.<br />\n	&nbsp; &nbsp;13)M&uuml;sl&uuml;manların ona karşı k&ouml;t&uuml; zanda bulunacakları ortamlardan ka&ccedil;ınmalıdır.<br />\n	&nbsp; &nbsp;14)M&uuml;sl&uuml;manların ihtiya&ccedil;larını gidermeli ve sorunlarını halletmek i&ccedil;in &ccedil;alışmalıdır.<br />\n	&nbsp; &nbsp;15)Bir m&uuml;sl&uuml;manın arkasından haysiyetini ve şerefini korumalı ve eğer biri herhangi bir m&uuml;sl&uuml;mana iftira atarsa o m&uuml;sl&uuml;manı savunmalı ve elinden geldik&ccedil;e o iftirayı ondan uzaklaştırmalıdır.<br />\n	&nbsp; 16)M&uuml;sl&uuml;man kardeşine selam vermeli ve onunla tokalaşıp g&ouml;r&uuml;şmelidir.<br />\n	&nbsp; &nbsp;17)Ziyaret, g&ouml;r&uuml;şme (vefatından sonra)cenaze merasimi, kabrini ziyaret,ailesine başsağlığı ve dua etmek gibi şeyler de bir m&uuml;sl&uuml;manın diğer bir m&uuml;sl&uuml;mana karşı g&ouml;revlerindendir.</p>','Müslüman Hakları','','publish','closed','open','','musluman-haklari','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3050',0,'post','',0),(3051,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	&nbsp;</p>\n\n<p>\n	1- Resulullah (s.a.a) ş&ouml;yle buyurmaktadır</p>\n\n<p>\n	&quot;Ger&ccedil;ekten ben, ahl&acirc;k&icirc; g&uuml;zellikleri tamamlamak i&ccedil;in g&ouml;nderildim.&quot;</p>\n\n<p>\n	(M&uuml;stedrek&uuml;&#39;l-Vesail, c.11, s.187)</p>\n\n<p>\n	2- Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Size m&uuml;mini haber vereyim mi? M&uuml;min, m&uuml;minlerin nefisleri ve malları hususunda kendisinden &acirc;m&acirc;nda oldukları kimsedir. Size M&uuml;sl&uuml;manın kim olduğunu haber vereyim mi? M&uuml;sl&uuml;man, M&uuml;sl&uuml;manların elinden ve dilinden &acirc;m&acirc;nda oldukları kimsedir. Muhacir ise k&ouml;t&uuml;l&uuml;kleri kenara itip Allah&#39;ın haramlarını terk eden kimsedir. M&uuml;minin m&uuml;mine zul&uuml;m etmesi, onu yardımsız bırakması, gıybetini etmesi veya onu kendinden uzaklaştırması/kovması haramdır.&quot;</p>\n\n<p>\n	(el-K&acirc;fi, c.2, s.235)</p>\n\n<p>\n	3- Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;M&uuml;minin şerefi gece (ibadet i&ccedil;in) kıyam etmesidir. M&uuml;minin izzeti ise insanlardan m&uuml;stağni ve ihtiya&ccedil;sız olmasıdır.&quot;</p>\n\n<p>\n	(Biharu&#39;l-Envar, c.77, s.20)</p>\n\n<p>\n	4- Emir&uuml;&#39;l-M&uuml;minin İmam Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Adamın birisi Resulullah&#39;ın (s.a.a) yanına gelerek ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Bana, (yaptığım takdirde) Allah ve kullarının beni seveceği, Allah&#39;ın malımı &ccedil;oğaltacağı, bedenimi salim / sağlıklı kılacağı, &ouml;mr&uuml;m&uuml; uzatacağı ve beni seninle haşr edeceği bir ameli &ouml;ğret.&quot;</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Bu dediğin amelin altı hasleti vardır ki bu altı haslet de diğer altı haslete muhta&ccedil;tır: Allah&#39;ın seni sevmesini istiyorsan ondan kork ve sakın, insanların seni sevmesini istiyorsan, onlara iyilik et ve ellerinde olan şeyleri kendilerine ver (onlardan alma). Allah&#39;ın malını &ccedil;oğaltmasını istiyorsan zek&acirc;t ver, Allah&#39;ın bedenini sağlıklı kılmasını istiyorsan &ccedil;ok sadaka ver, Allah&#39;ın &ouml;mr&uuml;n&uuml; uzatmasını istiyorsan, sıla-i rahimde bulun. Allah&#39;ın seni benimle haşr etmesini istiyorsan Vahit ve Kahhar olan Allah karşısında uzun secdelerde bulun.&quot;</p>\n\n<p>\n	(Sefinetu&#39;l-Bihar, c.1, s.599)</p>\n\n<p>\n	5- Emir&uuml;&#39;l-M&uuml;minin İmam Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Fitneye karşı iki yaşındaki deve gibi ol; onun ne binilecek sırtı, ne de sağılacak memesi vardır.&quot;</p>\n\n<p>\n	(Nehc&uuml;&#39;l-Bel&acirc;ğa, Hikmetli S&ouml;zler, 1)</p>\n\n<p>\n	6- Hz. Hasan (a.s), annesi Fatıma&#39;yı (a.s) s&uuml;rekli komşuları ve diğerleri hakkında dua ederken g&ouml;rd&uuml;ğ&uuml;nde, &quot;Anneciğim, neden kendine dua etmiyorsun?&quot; diye sordu.</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Fatıma (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;&Ouml;nce komşu, sonra ev&quot;</p>\n\n<p>\n	(Keşfu&#39;l-Gumme, c.2, s.25 ve Biharu&#39;l-Envar, c.77, s.20)</p>\n\n<p>\n	5- İmam Ali b. H&uuml;seyin&#39;e, &quot;Nasıl sabahladın, Ey Resulullah&#39;ın oğlu?&quot; diye sorulunca ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Benden şu yedi sıfat talep edilir bir h&acirc;lde sabahladım: Allah-u Te&acirc;l&acirc; benden farzları talep etti, Hz. Peygamber (s.a.a) s&uuml;nnetini talep etti, ailem rızk ve yiyecek talep etti, nefsim şehveti talep etti, şeytan g&uuml;nahları talep etti, amellerin koruyucusu olan iki melek amelin doğruluğunu talep etti, &ouml;l&uuml;m meleği ruhu talep etti, kabir bedenimi talep etti ve ben, benden istenilen bu yedi sıfat arasında kalmış bir h&acirc;lde sabahladım.&quot;</p>\n\n<p>\n	(Biharu&#39;l-Envar, c.76, s.15)</p>\n\n<p>\n	6- İmam Cafer Sadık (a.s) ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Ş&uuml;phesiz ki her şey m&uuml;minden korkar, zira m&uuml;min Allah&#39;ın dininde aziz ve g&uuml;&ccedil;l&uuml;d&uuml;r. Aynı zamanda m&uuml;min hi&ccedil; bir şeyden korkmaz. Bu her m&uuml;minin g&ouml;stergesidir.&quot;</p>\n\n<p>\n	(Biharu&#39;l-Envar, c.67, s.305)</p>\n\n<p>\n	7- İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Değiştirmeye g&uuml;c&uuml; yetmediği h&acirc;lde Allah&#39;a is-yan edilen bir toplantıya katılması m&uuml;mine yakışmaz.&quot;</p>\n\n<p>\n	(el-K&acirc;fi, c.2, s.374)</p>\n\n<p>\n	8- İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Kıyamet g&uuml;n&uuml; olunca insanların bir kısmı kalkıp cennetin kapısına gelir ve kapıyı &ccedil;almaya başlarlar. Onlara, &quot;Siz kimsiniz&rdquo;&zwnj; denir. Onlar, &quot;Biz sabır ehliyiz&quot; derler. Kendilerine, &quot;Neye sabrettiniz?&quot; diye sorulur. Onlar, &quot;Biz Allah&#39;a itaat ve isyan hususunda sabrettik.&quot; derler.</p>\n\n<p>\n	Allah azze ve celle ş&ouml;yle der: &quot;Doğru s&ouml;yl&uuml;yorlar, onları cennete koyun.&quot; Bu da Allah azze ve celle&#39;nin şu s&ouml;z&uuml;n&uuml;n işaret buyurduğu şeydir: &quot;Sabredenlere ecirleri, hesapsız olarak &ouml;denir.&quot;</p>\n\n<p>\n	(el-K&acirc;fi, c.2, s.75)</p>\n\n<p>\n	9- Haris b. Dilhas, İmam Rıza&#39;nın (a.s) ş&ouml;yle buyurduğunu nakletmektedir:</p>\n\n<p>\n	&quot;M&uuml;min şu &uuml;&ccedil; sıfata sahip olmadık&ccedil;a asla m&uuml;min olamaz: Rabbinden bir s&uuml;nnet, Hz. Peygamber&#39;den bir s&uuml;nnet ve imamından bir s&uuml;nnet &uuml;ze-re... Rabbinden bir s&uuml;nneti, Allah&#39;ın sırlarını gizlemesidir. Nitekim Allah-u Te&acirc;la ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;G&ouml;r&uuml;lmeyeni bilen Allah, g&ouml;r&uuml;lmeyene kimseyi muttali kılmaz. Ancak Peygamberlerden, bildirmek istediği bunun dışındadır.&quot; [Cin, 26- 27]</p>\n\n<p>\n	Hz. Peygamber&#39;inden bir s&uuml;nneti insanlarla iyi ge&ccedil;inmektir. Ş&uuml;phesiz Allah azze ve celle Hz. Peygamberine insanlar ile iyi ge&ccedil;inmeyi emretmiş ve ş&ouml;yle buyurmuştur: Sen af yolunu tut, bağışla, uygun olanı emret, bilgisizlere aldırış etme.&quot; [Maide, 199]</p>\n\n<p>\n	İmam ve velisinden bir s&uuml;nnet ise fakirlik ve hastalık durumlarında sabretmesidir. Nitekim Allah-u Teala ş&ouml;yle buyurmuştur: &quot;Lakin iyilik...zorda, darda ve savaş alanında sabredenlerdir.&quot; [Bakara, 177]</p>\n\n<p>\n	(Uyun-u Ahbari&#39;r-Rıza, c.1, s.256)</p>\n\n<p>\n	10- İmam Cevad (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;M&uuml;min insan şu &uuml;&ccedil; haslete muhta&ccedil;tır: Allah&#39;tan bir başarı, kendinden bir &ouml;ğ&uuml;t&ccedil;&uuml; ve kendisine nasihat edenlerin nasihatini kabul etmek.&quot;</p>\n\n<p>\n	(Munteha&#39;l-Amal, c.2 s.554)</p>','Hadislerde Güzel Ahlâk','','publish','closed','open','','hadislerde-guzel-ahlak','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3051',0,'post','',0),(3052,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p>\n	Ahlak, &lsquo;huluk&rsquo; ve &lsquo;hulk&rsquo; kelimelerinin &ccedil;oğuludur. Bu ikisi, insanın nefsinde &lsquo;meleke&rsquo; haline gelen sıfat manasına gelmektedir. Meleke ise, insanın ruhunda n&uuml;fuz eden &ouml;yle bir sıfattır ki, o sıfata uygun amel ve davranışlar kendiliğinden yapılır. &Ouml;rneğin tevazu sıfatı bir insanda meleke haline gelse insan yeri geldiğinde kendiliğinden ve otomatik olarak tevazu eder. Hulk, iyi olursa fazilet, k&ouml;t&uuml; olursa rezalettir.</p>\n\n<p>\n	Dolayısıyla ahlak, insanda meleke haline gelen iyi (fazilet) ve k&ouml;t&uuml; (rezalet) sıfatların t&uuml;m&uuml;ne denir.[1]</p>\n\n<p>\n	Hulk ve ahlak nefsani bir halet olup amel kategorisinden değildir. Zira ahlak, iyi ve k&ouml;t&uuml; davranışların doğurduğu insanın i&ccedil;indeki halet ve kudrettir; davranışlar ahlakın kendisi değil onun sonucudur. Bu y&uuml;zden birinin c&ouml;mertlik melekesi olsa ama fakirlik veya başka bir engelden dolayı bağışta bulunma imkanı olmazsa yine de c&ouml;mert sayılır. Ama biri c&ouml;mert olmazsa ve riyakarlık vb. ama&ccedil;larla bağışta bulunursa ona c&ouml;mert denmez.</p>\n\n<p>\n	Ger&ccedil;ekte insanın tesad&uuml;fi olarak yaptığı iyi ya da k&ouml;t&uuml; haletlere hulk denmez. Ruhta n&uuml;fuz eden ve insandaki sabit hallere hulk denir.[2]</p>\n\n<h2>\n	Tevekk&uuml;l&uuml;n Tanımı</h2>\n\n<p>\n	Tevekk&uuml;l, nefsani sıfata y&ouml;nelik ve insanla Allah arasındaki ilişkiyi belirleyen İslam ahlakının genel kavramlarından biridir. Tevekk&uuml;l Allah&rsquo;a y&uuml;r&uuml;yen saliklerin menzillerinden, muvahhidlerin makamalarından biri ve yakin ehlinin en y&uuml;ksek derecelerindendir.[3]</p>\n\n<p>\n	Tevekk&uuml;l, kulun b&uuml;t&uuml;n işlerinde Allah&rsquo;a g&uuml;venmesi, işlerini Ona havale etmesi, ilahi g&uuml;&ccedil; ve kudrete dayanmak demektir.[4]</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) buyuruyor:</p>\n\n<p>\n	&lsquo;Cebrail&rsquo;den &lsquo;Tevekk&uuml;l nedir?&rsquo; diye sorduğumda ş&ouml;yle cevap verdi: &lsquo;Yaratılmışların, zarar veremeyeceğini, bağışta bulunamayacağını ve engel olamayacağını bilmektir. G&ouml;z&uuml;n&uuml; insanların eline dikmemektir. Kul b&ouml;yle olunca Allah&rsquo;tan başkasına iş yapmaz ve Ondan başkasına &uuml;midini bağlamaz. B&uuml;t&uuml;n bunlar tevekk&uuml;l&uuml;n ger&ccedil;eği ve sınırlarıdır.&rsquo;[5]Bu &ouml;nemli sıfat, insanın varlık aleminde ger&ccedil;ekleşen b&uuml;t&uuml;n işlerin Allah&rsquo;tan olduğunu bildiği, Onunla birlikte hi&ccedil;bir g&uuml;c&uuml; kabul etmediği ve Onun dışında kudretin olmadığına inandığı zaman ger&ccedil;ekleşir. Tam manasıyla b&ouml;yle bir inanca sahip olan kimse, kalbinde Allah&rsquo;a g&uuml;venecek ve Ona dayanacaktır.[6]</p>\n\n<p>\n	Ancak bu tevekk&uuml;l&uuml;n en y&uuml;ksek mertebesidir. Tevekk&uuml;l&uuml;n mertebeleri şunlardır:</p>\n\n<p>\n	a) Tevekk&uuml;l&uuml;n en d&uuml;ş&uuml;k mertebesi, insanın Allah&rsquo;a olan g&uuml;veni avukatlara olan g&uuml;veni gibi olan mertebedir. Bu mertebede daha &ccedil;ok işin halledilmesi ama&ccedil;lanmaktadır.</p>\n\n<p>\n	b) Orta mertebe: Allah&rsquo;tan başkasını tanımamak ve Ondan başkasına sığınmamak. Bu mertebe &ccedil;ocuğun anneye bağlı olması gibidir.</p>\n\n<p>\n	c) Tevekk&uuml;l&uuml;n en &uuml;st mertebesi, insanın y&uuml;zde y&uuml;z Allah&rsquo;a bağlanmasıdır. Tıpkı &ouml;l&uuml;n&uuml;n, &ouml;l&uuml; yıkayıcıya bağlı olması gibi.[7]</p>\n\n<p>\n	Burada dikkat edilmesi gereken nokta şudur: Allah&rsquo;a tevekk&uuml;l etmek, tevess&uuml;l etmeye engel değildir. Zira maddi alem sebep ve sonu&ccedil;lar &uuml;zerine kuruludur. Olan ve olmayan herşey maddi sebeplerin varlık ve yokluğuna bağlıdır. Ama b&uuml;t&uuml;n bu sebepler ilk sebebe d&ouml;nmekteler. Ve b&uuml;t&uuml;n sebepler O&rsquo;nun istek ve iradesiyle g&ouml;revlerini yerine getiriler.</p>\n\n<p>\n	Tevhid konusunun b&ouml;l&uuml;mlerinden biri, fiillerde tevhid&rsquo;dir; onun manası şudur: Muvahhid insan, varlık aleminin t&uuml;m&uuml;nde bağımsız tek bir sebebe inanır. O sebepte Allah&rsquo;tır. Diğer sebeplerin hepsi O&rsquo;na bağımlıdır.</p>\n\n<p>\n	Allah&rsquo;a tevekk&uuml;l ve O&rsquo;ndan yardım dilemek fiilde tevhidin dallarından biri olup tevek&uuml;l eden her makam ve mekanda ger&ccedil;ek sebebin Allah olduğunu bilir.</p>\n\n<p>\n	Tevekk&uuml;l, beğenilen bir &ouml;zellik olarak ayet ve rivayetlerde gelmiştir. Aşağıda onlardan birka&ccedil;ını &ouml;rnek olarak getiriyoruz:</p>\n\n<p>\n	&lsquo;İmanınız varsa Allah&rsquo;a tevekk&uuml;l edin.&rsquo;[8]</p>\n\n<p>\n	&lsquo;Allah tevekk&uuml;l edenleri sever.&rsquo;[9]</p>\n\n<p>\n	&lsquo;Kim Allah&rsquo;a tevekk&uuml;l ederse Allah ona yeter.&rsquo;[10]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&lsquo;Kim Allah&rsquo;a tevekk&uuml;l ederse yenilmez ve kim ona sığınırsa kaybetmez.&rsquo;[11]Hz. Ali (a.s)&rsquo;da buyuruyor: &lsquo;Allah&rsquo;a tevekk&uuml;l etmek, her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;kten kurtulmanın ve her t&uuml;rl&uuml; d&uuml;şmandan korunmanın kaynağıdır.&rsquo;[12]</p>\n\n<p>\n	Yukarıda anlatılanlardan anlaşıldı ki, tevekk&uuml;l ahlaki faziletlerden ve onun mısdaklarından biridir. Tevekk&uuml;lle ahlak arasındaki ilişki budur.</p>\n\n<p>\n	--------------------------------------------------------</p>\n\n<p>\n	[1] -Muhsin Garaviyan, Felsefe-i Ahlak Ez Didgah İslam, s.11, M&uuml;essese-i Ferhengi-i Yemin, 2. Baskı, h.ş.1380</p>\n\n<p>\n	[2] -Mehdi Nilipuri, Beheşt-i Ahlak, c.1, s.28, İntişarat-ı M&uuml;essese-i Tahkikati-i Hazreti Veliyy-i Asr, &Ccedil;aphane-i Şeriat, Kum, h.ş.1385.</p>\n\n<p>\n	[3] -Mehdi Nilipuri, a.g.e. c.1, s.28 ve c.2, s.701.</p>\n\n<p>\n	[4] -Molla Ahmed Neraki, Mirac-us Saadet, s.758, İntişarat-ı Hicret, 8. Baskı, h.ş.1381.</p>\n\n<p>\n	[5] -99. Dizin (Site: 2385), Kısa Cevap.</p>\n\n<p>\n	[6] -Molla Ahmed Neraki, a.g.e. az bir değişiklikle.</p>\n\n<p>\n	[7] -Molla Ahmed Neraki, a.g.e. s.764-765.</p>\n\n<p>\n	[8] -Maide/23</p>\n\n<p>\n	[9] -Al-i İmran/159.</p>\n\n<p>\n	[10] -Talak/3.</p>\n\n<p>\n	[11] -Mirza H&uuml;seyin Nuri, M&uuml;stedrek-ul Vesail, c.2, s.288, M&uuml;esseset-u Al-il Beyt Li İhya-it Teras, 1. Baskı, h.k.1408.</p>\n\n<p>\n	[12] -M&uuml;ntahab-ı Mizan-ul Hikme, Derleyen: Seyid Hamid H&uuml;seyni, Bab-ı Tevekk&uuml;l, M&uuml;essese-i İlmi ve Ferhengi-i Dar-ul Hadis, h.ş.1385.</p>','Ahlak ve tevekkül ilişkisi','','publish','closed','open','','ahlak-ve-tevekkul-iliskisi','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3052',0,'post','',0),(3053,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h6 style=\"text-align: right;\">\n	Cafer Emin/Ehl-i Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	Tarih incelendiğinde, Ehli Beyt&rsquo;in her amelden daha &ccedil;ok namaza &ouml;nem verdikleri anlaşılır. Konunun a&ccedil;ıklık kazanması i&ccedil;in bazı &ouml;rneklere işaret edeceğiz:</p>\n\n<p>\n	&nbsp;Hz. Ali ile Muaviye arasında ger&ccedil;ekleşen <em>Sıffin </em>savaşının en &ccedil;etin muharebe gecelerinden birinde <em>Leylet&rsquo;ul-Harır</em>&rsquo;de, savaşın, amansız şekilde s&uuml;rmesine ve bizzat Hz. Ali <em>aleyhisselam</em>&rsquo;ın da savaşa katılmasına ve şiddetle &ccedil;atışmasına rağmen tehecc&uuml;t namazını bile terk etmedi ve meydanda gece namazını kıldı..<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine Sıffin savaşında bir başka g&uuml;n, İbn-i Abbas, Hz. Ali <em>aleyhisselam</em>&rsquo;ın meydanın ortasında bir yandan savaşırken ara sıra g&ouml;ğe baktığını g&ouml;rd&uuml;; İmam&rsquo;a yaklaşarak ne yapıyorsunuz? dedi. İmam &lsquo;g&uuml;neşe bakıyorum ki, &ouml;ğle olduysa namaz kılayım&rsquo; dedi. İbn-i Abbas şaşkınlıkla &ldquo;Acaba savaşın bu kızgın zamanı namaz kılmak olur mu?! Muharebe, namaz kılmamıza engeldir&rdquo; dedi. Ama İmam Ali <em>(Allah&rsquo;ın selamı ona olsun) </em>&ldquo;Biz sadece namaz i&ccedil;in onlarla savaşıyoruz&rdquo; dedi...&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Kerbela&rsquo;da Hz. H&uuml;seyin <em>(Allah&rsquo;ın selamı ona olsun) </em>ile Yezid&rsquo;in ordusu karşı karşıya gelmişti; Aşura g&uuml;n&uuml;n&uuml;n &ouml;ğle vaktiydi. O g&uuml;n sabah erkenden Kerbela kahramanları, d&uuml;şmanın kalabalık ordusuna ve kendi sayılarının az oluşuna bakmayarak, en zor şartlarda bile m&uuml;min kimsenin hak ve İslam yolunda her t&uuml;rl&uuml; fedakarlığa hazır olması ve Allah yolunda her şeyini vermekten &ccedil;ekinmemesi gerektiğini g&ouml;stermek i&ccedil;in eşsiz bir yiğitlik destanı sergiliyorlardı. Bazıları şahadet şerbetini i&ccedil;miş ve geri kalanlar da Hz. H&uuml;seyin ile birlikte t&uuml;m varlıklarıyla d&uuml;şmana karşı savaşmaktaydılar. İmam&rsquo;ın ordusundan olan Ebu Semame Seydavi Hz. H&uuml;seyin&rsquo;e yaklaşarak ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Canım sana feda olsun! D&uuml;şmanlar bize yaklaşmış bulunuyorlar; ama ben şehit olmadan onlar sana dokunamazlar; seni şehit edemezler. Allah&rsquo;a kavuşmadan &ouml;nce &ouml;ğle namazımı seninle kılmak istiyorum&rdquo; dedi.</p>\n\n<p>\n	İmam, başını kaldırıp g&ouml;ğe baktı ve &ldquo;Namazı hatırlattın; Allah seni namaz kılanlardan etsin. Evet, şimdi namaz vaktidir; d&uuml;şmandan namaz i&ccedil;in muharebeye ara verilmesini isteyin&rdquo; dedi.</p>\n\n<p>\n	D&uuml;şman bu isteği kabul etmedi. Buna rağmen, İmam <em>(Allah&rsquo;ın selamı ona olsun) </em>hen&uuml;z şehit d&uuml;şmemiş olan ashabıyla İslam&rsquo;da muharebe vakti i&ccedil;in&nbsp; belirlenen şekilde namazlarını kılmaya başladılar. Bu halde İmamı korumak i&ccedil;in ashaptan bir grup, d&uuml;şmanın &ouml;n&uuml;nde durup kendi canlarını siper ettiler. İmam ve ashabı namazlarını bitirdiklerinde &ouml;nde durup canlarını siper eden vefalı ashaptan bazıları aldıkları ok yaralarıyla yere serilip şehadete erişmişlerdi.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Zalim Abbasi Halifesi Me&rsquo;mun bir plan &ccedil;er&ccedil;evesinde birka&ccedil; defa İslam aleminde o g&uuml;ne kadar eşine rastlanmayan toplantılar d&uuml;zenlemiş ve bir&ccedil;ok mezhep ve dinlerin b&uuml;y&uuml;k bilginlerini bir araya getirerek İmam Rıza <em>aleyhisselam</em> ile tartışmalarını kararlaştırmıştı; onun gayesi bu yolla İmam&rsquo;da ilim y&ouml;n&uuml;nden bir eksiklik yakalayıp İmam&rsquo;ın manevi ve ilmi makamına g&ouml;lge d&uuml;ş&uuml;rmekti. Ama İmam Rıza <em>(Allah&rsquo;ın selamı ona olsun) </em>Allah&rsquo;ın verdiği vehbi ilimle o&nbsp; toplantıya davet edilen bilginlerin t&uuml;m sorularına cevap vererek hepsini delillerle ikna edip susturmuştur.</p>\n\n<p>\n	Tarihte nakledildiğine g&ouml;re, bu toplantılardan biri esnasında, İmam Rıza <em>(Allah&rsquo;ın selamı ona olsun) </em>namaz vakti olunca Memun&rsquo;a y&ouml;nelerek &lsquo;Namaz vakti olmuştur&rsquo; dedi ve namaz i&ccedil;in toplantıya ara verilmesini istedi; bu sırada b&uuml;y&uuml;k bir bilgin olan İmran, İmam ile konuşmaktaydı. İmran, İmam&rsquo;a &ldquo;benim cevabımı yarıda bırakma; kalbim yumuşamıştır ve senin s&ouml;zlerini kabul etmeye hazırlıklıyım&rdquo; diyerek ricada bulundu, ama İmam bu isteği kabul etmedi ve namaz kılıp geri d&ouml;nerim&rdquo; diye karşılık verdi ve sonra namaz i&ccedil;in ayağa kalktı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	İmam Sadık, d&ouml;rt g&uuml;n sabahtan &ouml;ğleye kadar &ouml;ğrencilerinden biri olan Mufazzal&rsquo;e tevhit hakkında &ouml;zel olarak ders veriyordu.&nbsp; Ama namaz vakti olur olmaz derse ara veriyor ve namaz kılıyordu.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam Cafer Sadık <em>(Allah&rsquo;ın selamı ona olsun) </em>vefat zamanı yaklaşınca t&uuml;m akraba ve yakınlarını &ccedil;ağırarak onlara ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Bizim şefaatimiz, (Biz Ehli Beyt&rsquo;in şefaati) namaza &ouml;nem vermeyen kimseye ulaşmaz.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Yine buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Hesap anında her şeyden &ouml;nce, kul namaz y&ouml;n&uuml;nden hesaba &ccedil;ekilir; eğer namazı kabul olursa, diğer amalleri de kabul olur; eğer namazı reddedilirse, diğer amelleri de reddedilir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hz. Ali <em>(Allah&rsquo;ın selamı ona olsun)</em> okuduğu bir duada ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım ben sana cehennemin azabının korkusundan veya cennete olan &ouml;zentiden ibadet etmiyorum. Seni kulluk edilmeye ve ibadet olunmaya layık bulmuşum; sana bu y&uuml;zden ibadet ediyorum.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Şimdi burada ş&ouml;yle bir soru ile karşılaşıyoruz: Acaba Ehli Beyt neden namaza bu kadar &ouml;nem vermiş; ve kendi dostlarını namaza her şeyden daha &ccedil;ok &ouml;nem vermeye teşvik etmişler. Namazın insan hayatındaki yeri nedir? Namaz insanın hangi sorununu &ccedil;&ouml;z&uuml;yor? Ve esasen namaz kılmanın felsefesi nedir? Şimdi bu sorulara kısaca cevap vermeye &ccedil;alışalım.</p>\n\n<h2>\n	Namazın Hikmeti</h2>\n\n<h4>\n	1. Istıraplardan Kurtulmak</h4>\n\n<p>\n	Her insan, hayatın coşkun denizinde, &ouml;zellikle zorluk ve sıkıntı anlarında, kendi ıstırap ve kaygılarını yatıştırmak i&ccedil;in sağlam bir manevi sığınağa ihtiya&ccedil; duymaktadır. Bu sığınak ise, Allah&rsquo;ı anmaktan başka bir şey olamaz.</p>\n\n<p>\n	Namaz, kul ile Y&uuml;ce Allah arasında s&uuml;rekli bir irtibat vesilesidir. Hayatın zorluklarında şaşkınlığa uğramış insan, sadece Allah&rsquo;a y&ouml;nelmekle huzura kavuşabilir ve namaz insanın Allah&rsquo;a y&ouml;nelmesini, O&rsquo;na bağlanmasını sağlar. Zayıf ve g&uuml;&ccedil;s&uuml;z insanın, g&uuml;&ccedil;l&uuml; ve kadir olan Allah Teala ile bu manevi ilişkisi, hayatın inişli &ccedil;ıkışlı yolunda, &ccedil;eşitli zorluklar karşısında insana g&uuml;&ccedil; verir ve onu ıstıraplardan kurtarır.</p>\n\n<p>\n	Allah Teala ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;...Bilin ki, ancak Allah&rsquo;ı anmakla kalpler g&uuml;vene kavuşur.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın bizim ibadetimize hi&ccedil;bir ihtiyacı yoktur; ama bizler, Allah&rsquo;a ve onunla ilişki vesilesi olan ibadet ve namaza muhtacız.</p>\n\n<p>\n	Namaz kılan bir m&uuml;min, her gece ve g&uuml;nd&uuml;z, beş defa b&uuml;t&uuml;n varlığıyla Allah&rsquo;a y&ouml;nelmekte ve O&rsquo;nu anmaktadır.</p>\n\n<h4>\n	2. İlahi Muhabbet</h4>\n\n<p>\n	Bir pusulanın denizdeki gemiyi, hedefe doğru kılavuzluk etmesi gibi namaz da m&uuml;mini, s&uuml;rekli olarak, en y&uuml;ce hedef olan Allah&rsquo;a kavuşmaya doğru kılavuzluk etmekte ve onu yanlış yollara sapmaktan korumaktadır.</p>\n\n<p>\n	Resulullah&nbsp; <em>(Allah&rsquo;ın salat ve selamı ona ve Ehli Beyt&rsquo;in&rsquo;e olsun)</em> ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;M&uuml;min namaza başladığında, Allah Teala, namazı bitirinceye kadar l&uuml;tuf ve merhamet ile ona bakar ve o ilahi merhamet g&ouml;lgesinde yer alır; onun etrafını g&ouml;ğ&uuml;n ufuklarına kadar melekler sarar ve Y&uuml;ce Allah bir meleği onun baş ucunda durup ş&ouml;yle demekle g&ouml;revlendirir: Ey namaz kılan! Eğer kimin sana baktığını ve kiminle raz-u niyaz ettiğini bilseydin, asla bu yerinden ayrılmazdın ve başka bir şeye ilgi g&ouml;stermezdin.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Cafer Sadık&rsquo;a <em>(Allah&rsquo;ın selamı ona olsun) </em>Y&uuml;ce Allah&rsquo;a en g&uuml;zel yakınlaşmak vesilesi nedir diye sorulunca &ldquo;Allah&rsquo;ı tanımaktan sonra Allah&rsquo;a yakın olmak i&ccedil;in namazdan daha &ouml;nemli bir şey olduğunu bilmiyorum&rdquo; demiştir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<h4>\n	3. K&ouml;t&uuml;l&uuml;klerden Uzak Kalmak</h4>\n\n<p>\n	Namazın en &ouml;nemli sonu&ccedil;larından biri, insanı k&ouml;t&uuml;l&uuml;klerden korumasıdır. Allah Teala buyuruyor ki</p>\n\n<p>\n	&ldquo;...Namazı hakkınca kılın. Ger&ccedil;ekten namaz (insanı) k&ouml;t&uuml;l&uuml;klerden sakındırır...&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Namaz doğru şekilde kılınırsa, insana ruhi y&ouml;nden &ouml;yle bir aydınlık ve g&uuml;&ccedil; kazandırır ki, insan kendi iradesiyle iyi işlere daha fazla &ouml;nem vermeye başlar ve k&ouml;t&uuml;l&uuml;klerden ka&ccedil;ınır. Ama namaz kılmayan bir kimsede b&ouml;yle bir ruhi hazırlık ve g&uuml;&ccedil; bulunmaz. Bu y&uuml;zden namaz kılmayan birisinin k&ouml;t&uuml;l&uuml;klerden kendi iradesini kullanarak kopması ve iyiliklere y&ouml;nelmesi kolay değildir.</p>\n\n<p>\n	Namaz m&uuml;min kimsenin doğruluk ve takvasının artmasına sebep olur. Namazı kılmamak ise kişinin kalbinin kararmasına&nbsp; ve daha fazla g&uuml;naha y&ouml;nelmesine ve nihayet kurtuluş yollarının y&uuml;z&uuml;ne kapanarak cehennemlik olmasına sebep olur. Elbette namazın insanı k&ouml;t&uuml;l&uuml;klerden korumasının değişik aşamaları vardır ve bu namaz kılanın iman derecesine, namazda ger&ccedil;ek manada Allah&rsquo;a y&ouml;nelişine bağlı olarak değişmektedir.</p>\n\n<p>\n	Namazı, kural ve adabını riayet ederek tam olarak yerine getirmek, insanın y&uuml;ce ilahi makamlara ve insani erdemlere erişmesinde b&uuml;y&uuml;k bir rol oynar; birey ve toplum olarak insanın sağlıklı bir hayata kavuşmasına yardımcı olur.</p>\n\n<p>\n	Namaz kılan kimse, gasp olan bir elbiseyle ve gasp olan bir yerde namazın ge&ccedil;ersiz ve batıl olduğunu bildiği i&ccedil;in, hatta abdest ve gus&uuml;l almak i&ccedil;in kullanılan suyun bile temiz ve helal olmasının şart olduğunu g&ouml;z &ouml;n&uuml;ne alarak başkalarının hakkına riayet etmeye, onların malına el uzatmamaya ve s&uuml;rekli olarak gasp olan bir şeyden sakınmaya dini bir g&ouml;rev olarak &ouml;zen g&ouml;sterir.</p>\n\n<p>\n	Namazları belirlenen vakitlerinde ve şartlarını emir olunduğu gibi yerine getirmek, namaz kılanı s&uuml;rekli olarak d&uuml;zenli olmaya ve işlerinde ihmalkarlık ve başıboşluktan uzak olmaya alıştırır.</p>\n\n<p>\n	&nbsp;Y&uuml;ce Allah huzurunda boyun eğme ve onun verdiği nimetleri anmak gayesini taşıyan namaz, kişinin m&uuml;tevazı ve başkalarının iyiliği karşısında duyarlı olmasına ve tekebb&uuml;r, &ccedil;ekemezlik, bencillik ve diğer k&ouml;t&uuml; huylardan uzak olmasına sebep olur.</p>\n\n<p>\n	Hz. Fatıma <em>(Allah&rsquo;ın selamı ona olsun) </em>ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah, imanı sizler i&ccedil;in şirkten temizlenme ve namazı kibirden korunma vesilesi kılmıştır.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Namaz kılan bir kimse, namazının Allah katında kabul olması i&ccedil;in diğer davranışlarını da d&uuml;zeltmeye &ccedil;alışır. &Ccedil;&uuml;nk&uuml; namazının kabul olmadığı takdirde -Hz. Ali&rsquo;nin <em>(Allah&rsquo;ın selamı ona olsun) </em>buyurduğu gibi- insanın diğer amellerinin de bir değeri kalmaz.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Peygamber <em>(Allah&rsquo;ın salat ve selamı ona ve Ehli Beyt&rsquo;in&rsquo;e olsun)</em>&nbsp; bir g&uuml;n ashabına:</p>\n\n<p>\n	&ldquo;Eğer sizlerden birinin evinin &ouml;n&uuml;nden bir nehir ge&ccedil;er ve o adam g&uuml;nde beş defa o nehirde yıkanırsa, acaba onun bedeninde kir kalır mı?&rdquo; diye sordular. Onlar: &ldquo;Hayır&rdquo; dediler. Peygamber <em>(Allah&rsquo;ın salat ve selamı ona ve Ehli Beyt&rsquo;in&rsquo;e olsun)</em>: &ldquo;Namaz da, s&uuml;rekli akan bir nehir gibidir; insan namaz kıldık&ccedil;a, namaz onu g&uuml;nahlardan temizler&rdquo; diye buyurdular.</p>\n\n<p>\n	Sekizinci İmamımız Rıza <em>(Allah&rsquo;ın selamı ona olsun) </em>namazın farz oluş hikmetini a&ccedil;ıklarken ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Namaz, kulun kendi Mevla ve yaratıcısını unutmayarak kendi haddini aşmaması i&ccedil;in gece-g&uuml;nd&uuml;z Allah Teala&rsquo;yı anmasını sağlar. Allah&rsquo;ı hatırlamak ve O&rsquo;nun huzurunda ibadet i&ccedil;in kalkmak, insanın g&uuml;naha d&uuml;şmesine engel olur ve &ccedil;eşitli fesatlardan uzaklaşmasını sağlar.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<h4>\n	4. Yaratıcıya Teşekk&uuml;r</h4>\n\n<p>\n	Namaz, Y&uuml;ce Allah&rsquo;a karşı ş&uuml;k&uuml;r etmektir. Allah&rsquo;ın bize verdiği nimetleri saymak m&uuml;mk&uuml;n değildir; bu nimetler karşısında namaz k&uuml;&ccedil;&uuml;k bir teşekk&uuml;r mesabesindedir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; Masum İmam Zeyn&rsquo;ul Abidin (Allah&rsquo;ın selamı ona olsun) ş&ouml;yle naklediyor<em>:</em></p>\n\n<p>\n	&ldquo;B&uuml;y&uuml;kbabam Resulullah <em>(Allah&rsquo;ın salat ve selamı ona ve Ehli Beyt&rsquo;in&rsquo;e olsun)</em>, &ccedil;ok ibadet eder ve namaz kılardı; namaz i&ccedil;in ayakta durmaktan ayakları şişmişti. Kendisine; &ldquo;Senin ge&ccedil;miş ve gelecek t&uuml;m g&uuml;nahlarını Allah Teala, bağışlamış olmasına rağmen<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> neden bu kadar kendini zorluğa d&uuml;ş&uuml;r&uuml;yorsun?&rdquo; denilince, Resulullah; &ldquo;Acaba ben ş&uuml;k&uuml;r eden bir kul olmayayım mı?&rdquo; diye cevap verdi.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp; Allah ibadet ve kulluğa layıktır.</p>\n\n<h4>\n	5. Namaz ve Sağlık</h4>\n\n<p>\n	Elbette namazdaki asıl gaye, insanın ruh temizliğini sağlamaktır. Fakat bu manevi temizliğin yanı sıra namazın abdest, gus&uuml;l, v&uuml;cut ve elbisenin temiz olması gibi şartlarına baktığımızda namazın insanın dış temizliğinde de &ouml;nemli bir etkisi olduğu ve b&ouml;ylece insanın sağlığını korumada da &ouml;nemli derece de rol oynadığı ortaya &ccedil;ıkar.</p>\n\n<h4>\n	6. Namazın İradeli ve &Ccedil;alışkan İnsan Yetiştirmedeki Rol&uuml;</h4>\n\n<p>\n	G&uuml;nde beş defa, Allah&rsquo;ın huzurunda durarak O&rsquo;ndan başka her mabuttan y&uuml;z &ccedil;eviren, İslam ve tevhit inancının doğuş yeri olan Ka&rsquo;be&rsquo;ye y&ouml;nelen, ruhunu doğru niyetle temizleyen, mabuduna hitaben ilk s&ouml;z&uuml; tekbir getirmek olan, b&ouml;ylece Allah&rsquo;ın her nitelendirmeden daha &uuml;st&uuml;n olduğunu her namazın başında tekrarlayan, en azından g&uuml;nde on defa Fatiha suresini okuyarak Allah&rsquo;ı &ouml;vg&uuml;yle anan ve ger&ccedil;ek &ouml;vg&uuml;n&uuml;n O&rsquo;na layık olduğunu ifade eden bir kimsenin nazarında artık maddi g&uuml;&ccedil;lerin bir değer ve ağırlık taşıması m&uuml;mk&uuml;n olamaz. Bu şekilde namaz kılan kimse artık ilahi ve insani hedefler uğruna &ccedil;aba g&ouml;sterirken hi&ccedil;bir g&uuml;&ccedil; ve engelden de korkmaz. İşlerini sadece Allah i&ccedil;in yapar ve her t&uuml;rl&uuml; şirk ve yağcılıktan uzak olur.</p>\n\n<p>\n	İşte bu gibi sebepler y&uuml;z&uuml;nden namaz kılmaya Ehli Beyt &ccedil;ok &ouml;nem vermiş, kendi Şia ve dostlarına yaptıkları tavsiyeleri arasında &ouml;zellikle namaza dikkat etmelerini&nbsp; hatırlatmışlardır.</p>\n\n<p>\n	Bu y&uuml;zden de namazı terk etmek b&uuml;y&uuml;k bir g&uuml;nahtır, insanın dinden uzaklaşmasına ve cehennem azabına du&ccedil;ar olmasına sebep olur.</p>\n\n<p>\n	Allah Teala, Kuran-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: Ahirette bazı su&ccedil;lulara ş&ouml;yle sorarlar:&nbsp; <strong>&ldquo;Sizi cehenneme d&uuml;ş&uuml;ren nedir? Onlar ş&ouml;yle derler: &lsquo;Biz namaz kılanlardan değildik...&rdquo;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -Meclisi&nbsp; <em>Bihar&rsquo;ul-Envar </em>c. 41, s. 147.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> -Meclisi&nbsp; <em>Bihar&rsquo;ul-Envar</em> c. 83, s. 23.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> <em>- Bihar&rsquo;ul-Envar</em> c. 45, s. 21.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar&rsquo;ul-Envar</em> c. 10, s. 313.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Bihar&rsquo;ul-Envar</em> c. 3, s. 89.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Cami-ul Ahadis</em>. c. 2, s. 25.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Cami-ul Ahadis</em>. c. 2, s. 4.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> -Seyyid Muhammed Kazim Yezdi <em>El-Urvet&rsquo;ul-Vuska</em> Fasil: 21 (Niyet B&ouml;l&uuml;m&uuml;).</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Ra&rsquo;d Suresi: 28.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Cami&rsquo;ul Ahadis c. 2, s. 5.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Cami-ul Ahadis. c. 2, s. 2.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> -Ankebut Suresi: 45.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Belagat&rsquo;un-Nisa s. 12.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nehc&rsquo;ul-Belaga s.879.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Cami-ul Ahadis. c. 2, s. 13.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Fetih Suresindeki bu manayı ifade eden ayete işarettir.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Kuhl&rsquo;ul-Basar s.78.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> -Muddessir Suresi: 40-43.</p>\n	</div>\n</div>','Ehli Beyt ve Namaz','','publish','closed','open','','ehli-beyt-ve-namaz','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3053',0,'post','',0),(3054,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<div>\n	<h5 style=\"text-align: right;\">\n		Abdullah Erdem/Ehli Beyt &Ouml;ğretisi 4</h5>\n\n	<p>\n		Sen varsın ve &ouml;lmeyeceksin. &Ouml;lecek olan şu bedenindir. Sen s&uuml;rekli yaşayacaksın. Ahiret yaşantısı i&ccedil;in bir hazırlık g&ouml;rd&uuml;n m&uuml;? Kendi hesabını yap! Kalıcı olmadığını bildiğin iki-&uuml;&ccedil; g&uuml;nl&uuml;k bu d&uuml;nya i&ccedil;in ne kadar &ccedil;abalıyorsun bir bak. Varlık ve hayat insanda yerleştirilen fıtri eğilimler ve &ouml;z oluşumu&nbsp; gereğince ebedi olan &ldquo;orası&rdquo; i&ccedil;in hangi &ccedil;abayı g&ouml;sterdin, ne hazırladın? Orada yaşayış tek başınadır ihtiya&ccedil;larını da yalnız başına g&ouml;rmelisin. Bor&ccedil; ve &ouml;d&uuml;n&ccedil; alma imkanı da yoktur. Aslında oraya hazırlık yapmak i&ccedil;in buraya gelmiş bulunuyorsun.</p>\n\n	<p>\n		Masum İmam (a.s.) ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		&ldquo;D&uuml;nya hayatı iki kere değildir.&rdquo; (ki birinde tecr&uuml;be kazanasın diğerinde ise tecr&uuml;belerinden yararlanarak m&uuml;kemmel bir şekilde yaşamaya &ccedil;alışasın).</p>\n\n	<p>\n		İşini iradeyle (azimle) d&uuml;zeltmelisin. İradeni kullanarak Ahiret hayatına y&ouml;n vermelisin. Orası akıl, nefis ve duyularla kazandıklarının sonucudur. Yani aklın hak maarif ve sahih inan&ccedil;la, kalp olan nefsin g&uuml;zel ahlakla ve duyguların sahih ve salih amellerle nurlanmalıdır.</p>\n\n	<p>\n		Berzah ve ondan sonraki alemin &ouml;nemli hedeflerine ulaşmada &ouml;l&ccedil;&uuml; peygamber-i Ekrem (s.a.a.) ve hidayet İmamları (a.s.)&rsquo;ın mukaddes şahsiyetleridir.</p>\n\n	<p>\n		Doğru inan&ccedil;, Hz. Peygamber (s.a.a.)&rsquo;in inancıyla uygun olduğu zaman doğru, g&uuml;zel ahlak O&rsquo;nun ahlakına benzediği zaman g&uuml;zel ve salih ameller yine Onun amelleriyle uyum sağladığı zaman salihtir.</p>\n\n	<p>\n		Burada ne yaptıysan orada onu bulacaksın.</p>\n\n	<p>\n		Berzah alemi bu ilke &uuml;zerine kurulmuştur. Nitekim Kur&rsquo;an-ı Kerim ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		<strong>&ldquo;Her insanın yaptığı işleri boynuna astık, kıyamet&nbsp; g&uuml;n&uuml;nde apa&ccedil;ık yazılmış bir kitap olarak meydana &ccedil;ıkaracağız onları, herkes ne yapmışsa hepsini o kitapta yazılmış bulacak.&rdquo;</strong> (İsra/13)</p>\n\n	<p>\n		Bu aşamada (berzahta) duyulara hakim olan &ldquo;&ccedil;aba meleki (Devran meleği) h&uuml;k&uuml;m s&uuml;recek, Duyularla yapılan her iş onun berzahtaki suretiyle karşısına &ccedil;ıkacaktır. D&uuml;nyada namahreme bakmışsa, g&ouml;zle, g&ouml;rd&uuml;ğ&uuml; &ccedil;ehre arasındaki mesafe ışık doludur; orada ise ateşle dolacaktır. Burada kavuşmayı istediğin y&uuml;zler berzahta o kadar &ccedil;irkin olarak karşına &ccedil;ıkar ki diyeceksin ki:</p>\n\n	<p>\n		<strong>&ldquo;Keşke seninle benimle aramda doğuyla batı kadar bir uzaklık olsaydı.&rdquo;</strong> (Zuhru/38.</p>\n\n	<p>\n		Burada pili&ccedil; kızartıp haram yedin ve duyularınla ondan zevk aldın, orada kızartılmış pili&ccedil;, ateş olarak ortaya &ccedil;ıkar ve b&uuml;t&uuml;n duyuların azap i&ccedil;inde kalır.</p>\n\n	<p>\n		Bu y&uuml;zden Hatem-ul Enbiya (s.a.a.)&rsquo;in insanın kurtuluşu i&ccedil;in yaptığı şu keşif:(1)</p>\n\n	<p>\n		<strong>&ldquo;Yetimlerin mallarını zul&uuml;mle yiyenler, ancak ateş yerler, o mallar karınlarında ateştir adeta ve onlar alevli ateşe atılacaklardır.&rdquo;</strong> (Nisa/10) bir &ouml;rnektir. &Ccedil;&uuml;nk&uuml; bu (yani amellerin berzahta başka şekilde g&ouml;r&uuml;lmesi) genel bir şeydir; yalnız yetimin malıyla sınırlı değildir.</p>\n\n	<p>\n		Burada zahmet ve zorluklar var. Hakka tapınmak i&ccedil;in; soğukta abdes almak, sıcakta oru&ccedil; tutmak ve maldan vazge&ccedil;mek var. Berzahta bunlar hakkın rızasının suretini g&ouml;rmek ve ilahi nimetlerle nimetlenmek olarak ortaya &ccedil;ıkar.</p>\n\n	<p>\n		&nbsp;&nbsp;&nbsp; Kısaca ahiret yaşayışı; ister ameli, ister kalbi, ister duyusal olsun ilim ve edeple temin olur ancak. Kurtuluş iman ve amele bağlıdır.</p>\n\n	<p>\n		&ldquo;Ey iman edenler&rdquo; yani tapınma mertebesinde mabuttan başkasını g&ouml;rmeyin.</p>\n\n	<p>\n		Oradaki h&uuml;rriyet, buradaki Allah&rsquo;a kulluğun neticesidir. Ger&ccedil;ek anlamda Allah&rsquo;a kul olan bir kimse ne kendisini g&ouml;r&uuml;r, ne de ibadetini. Onun i&ccedil;in <strong>&ldquo;yalnızca sana tapıyorum&rdquo;</strong> der. Bu, velayetin aşağı mertebelerinden&nbsp; biri, mabudun cilvesi, Rabliğin tecellisi, hakkın azameti, aşk fıtratının&nbsp; sıcaklığıdır ki tapınmaya, mabutta fenaya ve ibadetin kavranmamasına neden olur.</p>\n\n	<p>\n		Berzah aleminin sultanlarından biri de, Fettan adındaki imtihan ve deneme meleğidir.</p>\n\n	<p>\n		&nbsp;Kalp&nbsp; amellerini imtihan eder s&uuml;rekli bunları sınayarak ger&ccedil;eğini ortaya koyar. Bu sınavla insanın boş yada dolu olduğunu g&ouml;sterirler. D&uuml;nyada sabır melekesini taşıyor muydu?&nbsp; Haya ve iffet melekesine sahip miydi. adalet melekesi var mıydı? Yoksa bu meleke ve sıfatlardan yoksun muydu? Eğer bunlara sahip biri olduğu belirlenirse ağır ve değerlidir. Değilse boş ve hafif olduğu ortaya &ccedil;ıkar.</p>\n\n	<p>\n		Berzah sultanlarından bir diğeri ve ger&ccedil;ekte en b&uuml;y&uuml;ğ&uuml; &ldquo;akıl meleğidir.&rdquo; O, sahih hak inancı ve ilahi maarifi olan m&uuml;minle y&uuml;z y&uuml;ze geldiğinde m&uuml;jdeci, batıl bozuk inancı olan m&uuml;nafık ve kafirle y&uuml;zleştiğinde Nekir ve M&uuml;nkir olarak g&ouml;z&uuml;k&uuml;r.</p>\n\n	<p>\n		&Ouml;zetle, alemin kutsal batını olan berzah aleminin mertebelerinden biri, akıl sultanı olan m&uuml;beşşir ve beşir (m&uuml;jdeci) meleğidir.</p>\n\n	<p>\n		Demek ki berzah alemini duyu, nefis ve akıl sultanları&nbsp; (melekleri) oluşturmaktadır. Bunlar duyu, nefis ve aklın elde ettiklerini denetlemekle g&ouml;revlidirler.</p>\n\n	<p>\n		Alemlerin Rabbi, insana ger&ccedil;ekleri anlama idraki vermiştir. İnsan bununla, alemin başlangıcını anlıyor, d&ouml;n&uuml;ş&uuml;n&uuml;n ve varlıkların yaratıcısının kim olduğunu biliyor. B&uuml;t&uuml;n bu ger&ccedil;ekleri keşfetmek, g&ouml;k alemi, ehediyyetin sıfatları ve gaybın gizliliklerinden haberi olması i&ccedil;in insana verilen g&uuml;&ccedil; akıldır.</p>\n\n	<p>\n		Bu y&uuml;zden, berzah aleminde b&uuml;y&uuml;k bir sultan, akılları imtihan etmek i&ccedil;indir. D&uuml;nya okulunda yirmi, kırk, yetmiş sene yada daha &ccedil;ok kalarak, ne elde ettin? Bu s&uuml;re i&ccedil;inde ne idin, ne oldun ne kadar maarif &ouml;ğrendin diye akıl imtihan edilir.</p>\n\n	<p>\n		D&uuml;nya bir okuldur; bu okulun &ouml;ğretmenleri Peygamberler ve alimlerdir. Semavi kitaplar &ouml;zellikle bu kitapların en &uuml;st&uuml;n&uuml; olan Kur&rsquo;an-ı Kerim bu okulun ders kitaplarıdır. Bu y&uuml;zden b&ouml;ylesi imkanlarla ne yaptın, diye soracaklar. Bu akıl denetleyicisi m&uuml;minlere m&uuml;jdeci, m&uuml;nafıklara korkutucudur. &Ccedil;ok korkun&ccedil; ve&nbsp; vahşete d&uuml;ş&uuml;r&uuml;c&uuml;d&uuml;r. Hz. Ali (a.s)&rsquo;ın validesi Fatıma Binti Esed (a.s.)&rsquo;ı kabre koydukları zaman vilayet makamının cevabında m&uuml;barek dilinde pelteklik meydana geldi. İnancı olmadığından değil, aksine şiddetli korku veya utancından dolayı idi. Onun i&ccedil;in Resul-u Ekrem (s.a.a.) ona ş&ouml;yle telkin etti: &ldquo;Ne Caferdir ne Akil&rdquo; Kabrinin kenarında durandır; yani &ldquo;Velayet-i Mutlakan&rsquo;nin sahibi Ali&rsquo;dir.&rdquo;</p>\n\n	<p>\n		Telkin &ouml;ğretmek amacıyla yapılmamaktadır. &Ccedil;&uuml;nk&uuml; kabir &ouml;ğrenmek yeri değildir artık, telkin ise sadece bir hatırlatmadır.</p>\n\n	<p>\n		Hz. Peygamber (s.a.a.) &ldquo;Oğlun, Oğlun&rdquo; diye buyuruyordu.</p>\n\n	<p>\n		Berzah kalmak alemi de değildir. Orası amel, ahlak ve inan&ccedil;ların arıtıldığı, tasfiye edildiği alemdir. Sonra insan kıyamete gidecektir. Zat, sıfat ve fiili tevhidi tamamlayarak, takva libasını giyecek ve hakka doğru s&uuml;ratle gidişinden dolayı &ouml;yle bir makama sahip olacak ki başkaları ona hasret edecekler. &Ccedil;&uuml;nk&uuml; ibadet edenin hamt ve tapınmasının değeri ilminin &ouml;l&ccedil;&uuml;s&uuml;ne g&ouml;redir.</p>\n\n	<p>\n		G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, berzah aleminde muhta&ccedil; olduğumuz şey salih ve iyi ameller ve doğru inan&ccedil;tır. Orada onların doğru ve yanlışlığı ortaya koyulacaktır. Ama ubudiyet, sena, hakka yakınlık ve ibadetlerdeki maarif meselelerinin azametli ve kutsal y&uuml;z&uuml; b&uuml;y&uuml;k kıyamette ortaya &ccedil;ıkacaktır.</p>\n\n	<p>\n		Alimlerden biri, Allame (r.a.)&rsquo;i r&uuml;yasında &ccedil;ok y&uuml;ce ve b&uuml;y&uuml;k bir mertebede g&ouml;rd&uuml;. Ondan, &ldquo;Başından neler ge&ccedil;ti?&rdquo; diye sordu Allame (r.a.) ş&ouml;yle cevap verdi:</p>\n\n	<p>\n		Benden, bize ne hediye getirdin? diye sordular. Ben de, &ldquo;Bihar-ul Envar&rdquo; kitabını diye cevap verdim. Sustular, sonra ş&ouml;yle dediler: &ldquo;Yanımızda bir şeyin (amelin) var. O da Yahudi bir &ccedil;ocuğa bizim rızamız i&ccedil;in verdiğin elmadır.&rdquo;</p>\n\n	<p>\n		R&uuml;yayı g&ouml;ren, <em>Bihar-ul Envar&rsquo;</em>ın reddedildiğini zannetmiştir. Ama yanılıyordu. &Ccedil;&uuml;nk&uuml; bu konuda sessiz kalınmıştı. Yani Bihar, ilim olduğundan dolayı, berzah onun m&uuml;kafatının tecellisinin yeri değildir. Elma, &ccedil;ocuğa bir lezzet, bir tat verdiği i&ccedil;in berzahta ortaya &ccedil;ıkmıştır.</p>\n\n	<p>\n		Enbiya (a.s.)&rsquo;ın alemine baktığında bu y&uuml;z yirmi d&ouml;rt bin peygamber (a.s.)&rsquo;ın maksat ve hedefinin ne olduğunu g&ouml;receksin. Onlar (a.s)&rsquo;ın hepsi insanları Allah&rsquo;a &ccedil;ağırıyorlardı; insanları hakla tanıştırmak i&ccedil;in Allah&rsquo;a davet ederlerdi. Bunun dışında hi&ccedil;bir ama&ccedil;ları yoktu. Ancak maarifi yaymakta, bilin&ccedil;lerin fark ettiği g&ouml;r&uuml;lmektedir. Kimi kendisinden sorumludur, diğeri maarifi ailesine tebliğ etmekle, &ouml;tekisi bu maksatta biraz daha a&ccedil;ılarak mahallesiyle, kimisi ise bir memleketle ilgileniyor. Ve bazıları &ouml;yle bir yere geliyor ki, bilinci daha nurlu, fikri daha a&ccedil;ık ruhu geniş olduğundan, alemi nurlandırabiliyor; ve neticede herkes O&rsquo;na itaatla m&uuml;kellef olur. &Ouml;yle ki Emir-ul m&uuml;&rsquo;min Ali (a.s.) gibi biri &ldquo;Ben Muhamedin (s.a.a)&rsquo;in k&ouml;lelerinden bir k&ouml;leyim&rdquo; diye buyuruyor. Ve O (s.a.a) baş &ouml;ğretmen, enbiya ve mursel peygamberlerin t&uuml;m&uuml;n&uuml;n &uuml;stadıdır.</p>\n\n	<p>\n		Ama t&uuml;m insanlığı idare eden bu y&uuml;ce insanın insanlık alemini idaresi, onun vahyi olan nefsiyle yani Ali bin Abi Talip (a.s) vasıtasıyladır. Bu y&ouml;ntem İmam Hasan Askeri (a.s)&rsquo;a kadar devam etmiştir. Onların hepsi bu alemde maarif ve hakikatleri yayıyorlar. Bu vazife, İmam Hasan Askeri (a.s)&rsquo;dan sonra, onun oğluna aittir. Sırlar ve ger&ccedil;ekler onun vesilesi ve onun zamanında ortaya &ccedil;ıkacaktır. Nitekim Emir&rsquo;ul-M&uuml;minin Ali a.s Kumey&rsquo;le ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		Benim a&ccedil;madığım ilim yoktur. Ve Kaim olan Mehdi&rsquo;nin m&uuml;h&uuml;rlemeyeceği sonu&ccedil;landırmayacağı sır yoktur. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;</p>\n\n	<p>\n		Hz. Mehdi (a.s)&rsquo;dan başka kim bu makamı iddia ederse rezil olacaktır. Nasıl ki, iddia ettiler ve rezil oldular; cehaletlerini ortaya koydular.</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Thef&rsquo;ul-Ukul s 114.</p>\n	</div>\n</div>','Büyük Arif Ayetullah Şahabadi’den Bir Tavsiye','','publish','closed','open','','buyuk-arif-ayetullah-sahabadiden-bir-tavsiye','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3054',0,'post','',0),(3055,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p style=\"text-align: right;\">\n	Erenler 2</p>\n\n<p>\n	Esirgeyen ve bağışlayan Allah&rsquo;ın adıyla</p>\n\n<p>\n	Allah&rsquo;ın sel&acirc;mı, nebilerin, peygamberlerin, velilerin, şehitlerin, ş&uuml;hedaların, erenlerin ve m&uuml;minlerin &uuml;zerine olsun. Ey sevgili Ehlibeyt muhipleri! Y&uuml;ce Allah, &ldquo;Dininizi kemalete erdirdim, size din olarak İsl&acirc;m&rsquo;ı se&ccedil;tim.&rdquo; ayetiyle, İsl&acirc;m&rsquo;ı yaşama &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n kemalet (tamlık) olduğunu beyan etmiştir. Bu beyanata g&ouml;re, tek&acirc;m&uuml;l&uuml; kemalet derecesine y&uuml;kselmeyenin İsl&acirc;m&rsquo;la ve insaniyetle yakından ve uzaktan al&acirc;kası yoktur. O kişiler dil ile M&uuml;sl&uuml;man ve fizik&icirc; yapısı ile insandırlar. İnsanlar biyolojide memeli hayvan sınıfından sayılır. Bu, madde olarak ele alındığında doğrudur. Ama maneviyatta insanın insan sıfatıyla anılmasının &ouml;l&ccedil;&uuml;s&uuml; tamlıktır; yani kemalettir. Kemalet ise idraktir ve idrak edilenin hayata d&ouml;n&uuml;şt&uuml;r&uuml;lmesidir. K&acirc;mil insan İsl&acirc;m&rsquo;dır, İsl&acirc;m da odur. İsl&acirc;m onunla y&uuml;celir, o da İsl&acirc;m&rsquo;la. O, iman edendir ve iman edilendir. Hani ayet-i kerimede: &ldquo;Ey s&uuml;k&ucirc;na kavuşmuş nefis! D&ouml;n Rabb&rsquo;ine, razı etmiş ve razı edilmiş olarak.&rdquo; (Fecr/27-28) buyruluyor. K&acirc;mil insan s&uuml;k&ucirc;nu bulmuş ve aslına d&ouml;n&uuml;ş yapmış olan k&uuml;ll&icirc; ruhtur. O, hem aşıktır, hem aşktır; hem sevilendir, hem sevendir; hem razı edilendir ve hem de razı edendir. K&acirc;mil insan, m&uuml;lk ve melekut &acirc;lemlerindeki b&uuml;t&uuml;n mahlukların kendisinden bir şey istediklerini g&ouml;r&uuml;r, ama onların dilediklerini yerine getirmekten &acirc;cizdir. &Ccedil;&uuml;nk&uuml;: &ldquo;O dilemedik&ccedil;e, siz dileyemezsiniz; O&rsquo;nun izni olmadan kimse şefaat edemez.&rdquo; ayetinden dolayı aczini bilir ve hep ağlar. Bu demek oluyor ki, insan-ı k&acirc;mil Allah&rsquo;ın bazı sıfatlarına mazhar olmakla birlikte tanrılığı temsil etmiyor. &Ccedil;&uuml;nk&uuml; insan yery&uuml;z&uuml;n&uuml;n halifesidir ve Tanrı&rsquo;nın suretidir. Hacı Bayram-ı Veli (H. 833, M. 1429) Hazretleri, k&acirc;mil insanı ş&ouml;yle tanımlar: &ldquo;Yaratıcı, berzah (vasıta) sırrını benliğinde taşıyan k&acirc;mil insanı iki y&uuml;zl&uuml; olarak yarattı. Onun bir y&uuml;z&uuml; zahir, bir y&uuml;z&uuml; de batındır. Batın y&uuml;z&uuml; zata mazhar olup, isimler ve sıfatlara kaynaktır. Zahir y&uuml;z&uuml;, &acirc;lemde ve &acirc;lemin şekillerinde ortaya &ccedil;ıkan il&acirc;h&icirc; isimlere form olmaktadır.&rdquo; Yani, batını vahdet olan Hak, zahiri de kesret olan halktır. Varlık sayfasında oluş harflerinden bir harf yoktur ki, k&acirc;mil insanla ilişkisi olmasın...</p>\n\n<p>\n	Tanrısal kişilik onun kişiliğinde k&uuml;ll&icirc; bir bi&ccedil;imde zuhur ve tecelli etmiştir. İl&acirc;h&icirc; şahsiyetin g&uuml;neşi ve gaib&icirc; sırların ortaya &ccedil;ıkışı onunla ger&ccedil;ekleşmiştir... K&acirc;mil insan Hakk&rsquo;ın g&ouml;z&uuml;d&uuml;r. Hak, &acirc;leme onunla bakarak rahmetini ulaştırır. O, varlığın ruhudur; bedenin ruhsuz ayakta durmadığı gibi, &acirc;lem de bir nefes k&acirc;mil insansız olmaz... K&acirc;mil insan hem Hakk&rsquo;ın ve hem de halkın kıblesidir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n eşyanın y&ouml;neliş noktası odur. Zira Allah, madd&icirc; zuhur alanları dışında ne m&uuml;şahede edilebilir, ne de idrak edilebilir. Aşığın buyurduğu gibi:</p>\n\n<p>\n	&ldquo;G&ouml;z gezdirdim d&ouml;rt k&ouml;şeyi aradım</p>\n\n<p>\n	Ne sen var, ne ben, bir tane Gaffar</p>\n\n<p>\n	İstersen d&uuml;nyayı gez adım adım</p>\n\n<p>\n	Ne sen var, ne ben, bir tane Gaffar.&rdquo;</p>\n\n<p>\n	K&acirc;mil insana ulaşmak, Hakk&rsquo;a ulaşmaktır. Onu g&ouml;rmek Hakk&rsquo;ı g&ouml;rmektir ve onu sevmek Hakk&rsquo;ı sevmektir. Ona itaat Hakk&rsquo;a itaattir ve onun reddettiği Hak tarafından da reddedilmiştir. Ona acı veren Hakk&rsquo;a acı vermiştir. Onun ilmi Hakk&rsquo;ın ilmine aynadır. Kısacası onun zatı Hakk&rsquo;ın zatı, v&uuml;cudu Hakk&rsquo;ın v&uuml;cudu, ilmi ise Hakk&rsquo;ın ilmidir. Hz. Resulullah (s.a.a.) hadis-i şerifinde; &ldquo;Beni g&ouml;ren, Hakk&rsquo;ı g&ouml;rm&uuml;şt&uuml;r.&rdquo; s&ouml;z&uuml;n&uuml; bundan dolayı s&ouml;ylemiştir. Ayet-i kerimede, &ldquo;O (peygamber) kendiliğinden bir şey s&ouml;ylemez, onun s&ouml;z&uuml; bizim s&ouml;z&uuml;m&uuml;zd&uuml;r.&rdquo; İfadesi, Peygamberin kemalet mertebesini ortaya koymaktadır ve k&acirc;mil insanın her eyleminin Hak olduğunu beyan eylemiştir. Ona acı veren, Allah&rsquo;a acı verir demiştik. Ahzap Suresi&rsquo;nin 57. ayeti ş&ouml;yle buyurur: &ldquo;Allah ve Resul&uuml;&rsquo;n&uuml; incitenleri Allah d&uuml;nyada da, ahirette de l&acirc;netlemiştir. Onlar i&ccedil;in, al&ccedil;altıcı bir azap hazırlanmıştır.&rdquo; Bu ayette Hz. Resulullah&rsquo;ın farklı bir mertebeye sahip oluşundan dolayı, yani kemalet h&acirc;liyle Hakk&rsquo;ı temsil ettiğinden, şahsına bu ifade kullanılmıştır. Hz. Resulullah da; &ldquo;Ehlibeyt&rsquo;imi inciten beni incitmiştir.&rdquo; hadisiyle onların da o y&uuml;celik mevkisi olan kemalet mertebesine sahip olduklarını bu hadisi ile kanıtlamış oluyor.</p>\n\n<p>\n	Ey tamlık yolunun adayı! Dert sende, derman sende; nefis sende, Rahman sende; g&uuml;l sende, b&uuml;lb&uuml;l sende; yaz sende, kış sende; mamur sende, viran sende; cennet sende, cehennem sende; gece sende, g&uuml;nd&uuml;z sende; her şey sende; seni sende ara, sende bul...</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; senden gayrı Hakk&rsquo;a varış kapısı yoktur. Hakk&rsquo;a giden yol senin kalbinden ge&ccedil;er ve Hak, b&uuml;t&uuml;n isim, sıfat ve tecellileriyle, senin kalbine yerleşmiştir... O h&acirc;lde Hakk&rsquo;ı istiyorsan, kendine d&ouml;n ki b&uuml;t&uuml;n m&uuml;şk&uuml;llerin &ccedil;&ouml;z&uuml;ls&uuml;n ve d&uuml;nyadan dolayı duyduğun acıların dinsin... Senin i&ccedil;in, dışının Rabb&rsquo;idir. Sen Hakk&rsquo;ın sureti, Hak da&nbsp; senin ruhundur, &ldquo;Ben Adem&rsquo;i kendi suretimde halk ettim.&rdquo; hadisi buna misaldir. Sen hem halkı ve hem de Hakk&rsquo;ı temsil ediyorsun. Ama aklının mahremi, akılsızlığından başkası değildir. Dilin m&uuml;şterisi, kulak olursa, Hak işitilir.</p>\n\n<p>\n	Hz. H&uuml;nk&acirc;r&rsquo;ın buyurduğu gibi, &ldquo;Ara bul.&rdquo; Yani: Kendini ara, eksiğini ara, Hakk&rsquo;ı ara, g&uuml;zel olanı ara, aranmadan bulunmaz, bulunmadan bilinmez, bilinmeden sevilmez, sevilmeden varılmaz, varılmadan da g&ouml;r&uuml;lmez. Hz. Resulullah (s.a.a.) &ldquo;Men arefe nefsehu fekad arefe Rabbehu&rdquo; s&ouml;z&uuml;n&uuml; h&acirc;ş&acirc; boş yere s&ouml;ylememiştir. Kendini bilmeden O&rsquo;nu bilemezsin, kendini bulmadan O&rsquo;nu bulamazsın ve kendini g&ouml;rmeden O&rsquo;nu g&ouml;remezsin... Hz. Resulullah insan fıtratının devamındaki tek$am&uuml;l olgunluğunu &uuml;&ccedil; aşamada ifade eder ve bu &uuml;&ccedil; aşamayı toprakla ş&ouml;yle kıyaslar: &ldquo;Yağmur yağarken, hi&ccedil;bir varlığı diğerinden ayırmaksızın hepsine eşit şekilde yağar. Eğer bu yağmur kayaların &uuml;st&uuml;ne rast gelirse, &uuml;st&uuml;nden akar gider. &Ccedil;&uuml;nk&uuml; kayaların istidadı suyu emmek değil, &uuml;st&uuml;nden akıtmaktır. Bazı topraklar da vardır ki, yağmur suyunu muhafaza eder (havuz ve kuyu misali), halk ondan istifade eder. Bazı topraklar da vardır ki, suyu emer, nice nebatın yetişmesine vesile olur. İşte insanlar da buna misal olarak fıtratlarına g&ouml;re yetişirler.&rdquo; <em>&ldquo;Hepsi fıtratlarına g&ouml;re davranışta bulunurlar.&rdquo; </em>(İsra/84) ayeti buna işarettir. Yani bir insan, yaradılışından itibaren kendine en uygun tecelliler &uuml;zere beslenir, b&uuml;y&uuml;r ve eğitilir. Ta ki yaradılışındaki ger&ccedil;ek gayeye uygun hizmet edene kadar. O tecellilerin zuhuru, ta ki onda sona erene kadar. O an tek&acirc;m&uuml;l&uuml;n de zirvesidir. Artık onun rızkı da sona ermiş olur ve tekrar aslına r&uuml;cu eder. Kader de budur. Yani doğa kanunlarına uygun şekilde oluşum meydana gelir ve o ahengin ritmiyle hilkatına uygun bir şekilde doğar, yaşar ve tekrar aslına r&uuml;cu eder. &ldquo;Ş&uuml;phesiz her şeyi kaderiyle halk ettik.&rdquo; (Kamer/49) ayeti de buna işarettir. Ama bazı insanlar da fıtratlarına g&ouml;re tek&acirc;m&uuml;l olgunluğunda &ccedil;eşit &ccedil;eşittirler. Kiminin y&uuml;reğinde Allah&rsquo;a dair hi&ccedil;bir şey kalmamış, kaya misali yaratanın o eşsiz rahmetinden nasiplenmez, kimi de ondan sadece kendisini yeşertecek kadar nasiplenir, kimi de ondan nasiplendiği ve faydalandığı gibi pek &ccedil;ok kişiyi de faydalandırır. İnsanın dışında kalan diğer varlıkların tek&acirc;m&uuml;l&uuml; tevhidin iradesiyledir. Yani, bir ağacın yeşermesi, &ccedil;i&ccedil;ek a&ccedil;ması ve meyve vermesi, tamamen Allah&rsquo;ın iradesine bağlı olduğundan eylemlerinden sorumlu tutulmamıştır. Fakat insan d&uuml;ş&uuml;nen bir varlık olarak eylemlerinden sorumlu tutulmuş ve tek&acirc;m&uuml;l aşamasında da &ouml;zg&uuml;r bırakılmıştır. Bu &ouml;zg&uuml;rl&uuml;k sonucu meydana gelen k&ouml;t&uuml; eylemlerinden yargılanmaya ve sorgulanmaya t&acirc;bi tutulmuştur. Ama kalbi m&uuml;h&uuml;rl&uuml; olanlar; O&rsquo;nu idrak edemezler, O&rsquo;nu işitemezler ve O&rsquo;nu g&ouml;remezler. &ldquo;Burada k&ouml;r olan ahirette de k&ouml;rd&uuml;r.&rdquo; Ayeti, bunlar i&ccedil;indir. Burada Hak ile hak olmayanların, ahirette bir şey bulmaları m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	İnsan d&uuml;ş&uuml;nen, arayan ve bulan varlıktır. Bundan dolayı İsl&acirc;m tasavvufunda tasnif, &uuml;&ccedil;e b&ouml;l&uuml;nm&uuml;şt&uuml;r. Ş&ouml;yle ki: 1. Avam, hen&uuml;z karanlıkta bulunan, ger&ccedil;ekleri bilmeyen, hatta b&ouml;yle bir konunun olduğunu idrak etmeyen insanlar topluluğu. 2. Havas, ger&ccedil;eği arama yoluna girmiş olanlar ve se&ccedil;kinler. 3. Hass&rsquo;&uuml;l-Havas, insan-ı k&acirc;mil, ger&ccedil;eği bulmuş olanlar. Se&ccedil;ilmişlerin se&ccedil;kini işte bu noktadaki insan, melekten de &uuml;st&uuml;nd&uuml;r. İnsan-ı k&acirc;mil; il&acirc;h&icirc; kitaptır, Rahman&icirc; bir n&uuml;shadır.</p>\n\n<p>\n	İki kitap vardır: Biri kitab-ı v&uuml;cud-u hakik&icirc;, diğeri de kitab-ı v&uuml;cud-u zill&icirc;&rsquo;dir. K&acirc;mil insan, bir k&uuml;ll&icirc; ruhtur. Her şeyden &ouml;nce o, normal insana g&ouml;re daha &uuml;st bir toplayıcı ortamdır. K&acirc;mil insan, insanları benliğinde toplar. O, bir ruh-i azamdır. K&uuml;ll&icirc; ruh oluşunun bir uzantısı da şudur ki; k&acirc;mil insan, diğer velilerde par&ccedil;alar h&acirc;linde bulunan hikmetleri kendinde birleştirir. İnsan, hayvanla insan&uuml;st&uuml; arasına gerilmiş u&ccedil;urum &uuml;st&uuml;nde bir iptir. Bu ipte en d&uuml;ş&uuml;k ile en y&uuml;ksek nokta arasında sayısız dereceler var. İnsanı zirvede temsil eden tipe tasavvufta k&acirc;mil insan derler. Bu kemalet mertebesi bir&ccedil;ok isimle zikredilmektedir.</p>\n\n<p>\n	&Ouml;rneğin; İngilizce&rsquo;de ideal man, m&uuml;kemmel insan; &uuml;niversal man, genel, b&uuml;t&uuml;n insanlığa mal olmuş ve b&uuml;t&uuml;n insanları i&ccedil;ine almış insan; perfect man, kusursuz, eksiksiz, m&uuml;kemmel adam; suf&icirc; literat&uuml;r&uuml;nde ise, merd-i Hak (Hak adamı), merd-i H&uuml;da (Allah adamı), ehl&uuml;llah, ehl-i Hak deyimleri de kullanılmıştır. Mesel&acirc;; El-Fergan&icirc; (H. 720, M. 1320), insan-ı k&acirc;mil yerine insan-ı kebir (b&uuml;y&uuml;k insan), sıradan insan yerine de insan-ı sag&icirc;r (k&uuml;&ccedil;&uuml;k insan) deyimlerini kullanmaktadır. Hak eri Hak&rsquo;tan başka hi&ccedil; bir renk ve koku dilemez. &Ccedil;&uuml;nk&uuml; onun renk ve kokusu Hak&rsquo;tan alınmıştır. Onun bedeninde insan-ı k&acirc;mil olmak Allah&rsquo;ın boyası ile boyanmak arzusu vardır. O, tıpkı yaratıcısı gibi her an yeni bir iş ve oluştadır.</p>\n\n<p>\n	İnsanın zatı olan batın&icirc; y&ouml;n&uuml; nasıl bilinmiyorsa, Hakk&rsquo;ın da zatı (&ouml;z benliği) bilinmez. Hak nasıl zahir&icirc; sıfatlarıyla biliniyorsa, insan da zahir&icirc; y&ouml;n&uuml;yle bilinebilir. Hani Cenab-ı Allah Adem&rsquo;i yaratmayı isterken, meleklerin; &ldquo;İnsan dediğin varlık yery&uuml;z&uuml;nde kan d&ouml;k&uuml;p bozgunculuk yapacak&rdquo; itirazları, insanın zahir&icirc; y&ouml;n&uuml;ne bakılarak s&ouml;ylenmiştir.</p>\n\n<p>\n	İnsanın y&uuml;celiğini Muhammed İkbal ş&ouml;yle ifade etmiştir. &ldquo;İnsana sığabilene &acirc;lem, &acirc;leme sığmayana da insan denir.&rdquo; Evet, insan yoksa, varlığın anlamı da yoktur. Nitekim Allah&rsquo;ın varlığını tasdik eden insan, Allah varlığının şahididir. Edip Harab&icirc;&rsquo;nin buyurduğu gibi:</p>\n\n<p>\n	&ldquo;Daha Allah ile cihan yok iken&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Biz anı var edip Zişan eyledik</p>\n\n<p>\n	İsmi ş&ouml;yle dursun cismi yok iken&nbsp;&nbsp;</p>\n\n<p>\n	Hanemize alıp mihman eyledik.&rdquo;</p>\n\n<p>\n	K&acirc;inatta var olan her eser, k&acirc;mil insanın sanatıdır. Arifin buyurduğu gibi, &ldquo;Suret suretsizlikten v&uuml;cuda geldi.&rdquo; Evet, varlık peteğini &ouml;ren arıdır, arıyı v&uuml;cuda getiren mum ve petek değildir mi? Arı, m&uuml;rşid-i k&acirc;mildir; m&uuml;rşid-i k&acirc;mil, Hakk&rsquo;ın zatıdır; şekil ve &ccedil;okluk onun imal ettiği mumdur. O h&acirc;lde şekil ve cisim ondan meydana geldi, O şekil ve cisimden meydana gelmedi. Şarap (aşk) ondan sarhoş oldu, O şaraptan değil. Bu demektir ki, hakikat temelde madde değil, ruhtur. Ruh ve şuur, materyalist yaklaşımda olduğu gibi araz (belirti) değildir. &Ccedil;&uuml;nk&uuml; araz k&acirc;inattır, yani maddedir, insan ise cevherdir. Yaratıcı eserini insanla seyreder; zira insan Hakk&rsquo;ın g&ouml;z&uuml; ve eseridir. &ldquo;M&uuml;min m&uuml;minin aynasıdır&rdquo; s&ouml;z&uuml;, bundan ibarettir. &Ccedil;&uuml;nk&uuml; Cenab-ı Hakk&rsquo;ın bir ismi de El-M&uuml;min&rsquo;dir. İman eden kula da m&uuml;min denir. Yani, &ldquo;M&uuml;min m&uuml;minin aynasıdır&rdquo; demek, &ldquo;Tanrı onda, o aynada tecelli etti&rdquo; demektir.</p>\n\n<p>\n	Hz. Mevlana&rsquo;nın buyurduğu gibi: &ldquo;G&ouml;z&uuml;m&uuml;ze bak da Hakk&rsquo;ın cemalini g&ouml;r. Bu ger&ccedil;eğin ve katıksız bilginin ışığıdır. Hak da kendi g&uuml;zelliğini bizde seyreder. Sakın bu sırrı a&ccedil;ıklama, kanını yere d&ouml;kerler.&rdquo; Ey Hak yolun yolcuları! Murat insandır ama yine de oraya buraya koşuyor. Hz. H&uuml;nk&acirc;r Hacı Bektaş-ı Veli (k.s.)&rsquo;nin buyurduğu gibi: &ldquo;Ey Tanrı kitabının &ouml;rneği insanoğlu, ey şahlık g&uuml;zelliğinin aynası mutlu varlık, her şey sensin. &Acirc;lemde ne varsa senden dışarı da değil. Sen her ne ararsan kendinde ara, &ccedil;&uuml;nk&uuml; aradığın her varlık sende.&rdquo; Hz. Ali (a.s)&rsquo;ın &ldquo;Ene&rsquo;l-Kuran&rsquo;un-natık&rdquo; (Ben, Hak kitabının canlısıyım) s&ouml;z&uuml; yukarıdaki manaya işarettir.</p>\n\n<p>\n	Ey Tanrı sırrının keşif&ccedil;ileri! Bize verilen bu şeref bedava değildir. Bu şerefin beraberinde getirdiği sorumluluk vardır, ıstırap ve g&ouml;zyaşı vardır. &Ccedil;&uuml;nk&uuml; insanın kudret ve şerefinin temelinde Tanrı&rsquo;dan &ccedil;ilesi vardır, kavuşma &ouml;zlemi vardır ve aşkın g&ouml;zyaşları vardır. &Ccedil;&uuml;nk&uuml; yaratıcı ile aynı olan &ouml;z, yaratılan bir kalbin i&ccedil;ine konmuş ve ana rahminden bu &acirc;leme atılmış. Fakat &ouml;z &ccedil;ırpınmakta ve aslına kavuşma <u>hasreti i&ccedil;erisinde inlenmektedir. Hani b&uuml;lb&uuml;l&uuml; altın kafese koymuşlar da o yine vah vatanım, vah vatanım deyip &ouml;z&uuml;n hasretinden yanmış tutuşmuş ya, işte insan ruhu da nefsinden kurtulup aslına kavuşma hasreti ve ıstırabı i&ccedil;erisindedir. Bu acıyı dindirmenin &ccedil;aresi, &ouml;z&uuml; nefsin boyunduruğundan kurtarıp &ouml;zg&uuml;rl&uuml;ğ&uuml;ne kavuşturmaktır. Hayat ser&uuml;veni, &ouml;l&uuml;ms&uuml;z olan &ouml;z&uuml;n &ouml;l&uuml;ml&uuml; binek (beden) &uuml;zerinden </u>ger&ccedil;ekleşen bir yolculuktur. &Ccedil;&uuml;nk&uuml; &ouml;z&uuml;n bineği maddeden meydana geldiği i&ccedil;in &ouml;l&uuml;ml&uuml;d&uuml;r. Ama &ouml;z Tanrısaldır ve &ouml;l&uuml;ms&uuml;zd&uuml;r. Yer y&uuml;z&uuml;nde var olan her şey Tanrının perdelenmiş suretidir. Y&uuml;ce Allah her şeye perdeli tecelli ettiği i&ccedil;in yer y&uuml;z&uuml; envay-ı t&uuml;rl&uuml; g&uuml;zellikle kendisini nakşediyor. Eğer Allah yery&uuml;z&uuml;ne perdesiz tecelli etseydi, her şey yanar helak olurdu. İnsandaki tecelliyat da perdelidir ve bu perde &ouml;z&uuml; gizleyen bedendir.</p>\n\n<p>\n	Hani cenabı Allah Musa (a.s)&rsquo;ın ısrarıyla dağa tecelli etmiş de dağ param par&ccedil;a olmuş ya, işte o hal perdesiz tecelli hali idi.</p>\n\n<p>\n	Ey aşkı dileyen! Allah ile insan sadece birbirinin uzağına d&uuml;şm&uuml;şt&uuml;r. Bu ikisinin arasına perde olan berzah ise nefistir. İnsan sorumluklarının bilincine ererse o berzah perdesi ortadan kalkacaktır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; ahdi olmayanın imanı olmaz. Hak yoluna giriş hizmet iledir. Bu hizmette bulunan kişi nefsine tolerans tanımaz. &Ccedil;&uuml;nk&uuml; nefsin meyli leşedir, aşkı ise et ve kan hoşnutluğudur. D&uuml;nya iğreti nicelerini nefsin kazığına bağladı da gıdaları arpa ve saman oldu. Senin gıdan Hakkın muhabbeti olsun. &Ccedil;&uuml;nk&uuml; o muhabbet seni ebedi kılar, &ouml;l&uuml;ms&uuml;zleştirir. Bir beden nasıl ki, topraktan aldığı gıdalarla yaşamını s&uuml;rd&uuml;r&uuml;yorsa, ruhumuz da Hakkın muhabbetiyle diri kalır. Aksi takdirde sırf nefsiyle diri kalan &ouml;l&uuml; sayılır ve hayvan mesafesindedir. Sen temizliğe evvela kendinden başla. Başkasıyla uğraşmak i&ccedil;in heba ettiğin zamanı kendinle uğraşmaya heba etseydin, kendi v&uuml;cut astronomisinin uzmanı olurdun ve kendini keşfederdin ki, &ldquo;Men aref&rsquo;e nefsehu fakat araf&rsquo;e Rabbe&rsquo;hu&rdquo; sırrına agah olurdun. Hz. İsa (a.s)&rsquo;ın buyurduğu gibi; &ldquo;M&uuml;railer gibi &ccedil;anağın (v&uuml;cudunun) dışını temiz tutuyorsun ama &ccedil;anağın i&ccedil;ini pis tutuyorsun&rdquo; G&ouml;n&uuml;l temizlenmemişse ve ibadet bedenden g&ouml;n&uuml;le inmemişse, o beden lağım &ccedil;ukuruna benzer. &Ccedil;&uuml;nk&uuml; o &ccedil;ukurun dışı s&uuml;sl&uuml; taşlardan gayet g&uuml;zel &ouml;r&uuml;lm&uuml;ş bir kuyu, ama i&ccedil;i pislik dolu.</p>\n\n<p>\n	Zalim ve obur olan Padişahın biri, bir g&uuml;n camiye namaz kılmaya giderken Hint kumaşlarından en g&uuml;zel giysiler giyerek caminin yolunu tutar. Halk, padişahı selamlayarak camiye kadar olan ge&ccedil;işinde eşlik eder. Fakat bu ge&ccedil;iş esnasında, yolun &uuml;st&uuml;nde hi&ccedil; istifini bozmadan duvarın dibinde oturan bir ihtiyar padişahın dikkatini &ccedil;eker ve ihtiyarın huzuruna varır; &ldquo;Ey ihtiyar! Sana bir şey sorsam cevaplar mısın?&rdquo; der. İhtiyar ise: &ldquo;Soracağınız soruya bağlı&rdquo; der. Padişah: &ldquo;Bu değerli kumaşlardan giydiğim elbiselerle namaz kılmam caiz midir&rdquo; der. İhtiyar ise: &ldquo;K&ouml;pek işerken, idrarı sı&ccedil;rarsa ne olur sı&ccedil;ramazsa ne olur?&rdquo; der. Bu s&ouml;z padişaha &ccedil;ok ağır gelir, tacı ve tahtı bırakarak kendi v&uuml;cudunun padişahı olmaya &ccedil;alışır.</p>\n\n<p>\n	Ey at misali nefsinin kazığına bağlanmış zavallı! Nefsin arpa &ccedil;uvalını başına ge&ccedil;irmiş ve sen o &ccedil;uvalın i&ccedil;indeki yemden başka bir şey g&ouml;remez hale gelmişsin. G&ouml;k y&uuml;z&uuml;nden her an şaşılacak bir ses geliyor da, fakat sen onu duyamıyorsun. &Ccedil;&uuml;nk&uuml; boynunda illeti olanların g&uuml;neşe başını kaldırması m&uuml;mk&uuml;n değil. Dindar, din ile hallenen ve onunla hem dem olandır, adıyla avunan değil. Nefsin tarlasında işkembesini doldurmakla meşgul olanlar şeytanın palanını sırtına vurmuş ve onun binekliğini yapan hiziplerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nefis ateşine b&uuml;r&uuml;nd&uuml;m</p>\n\n<p align=\"center\">\n	Belli kan bir hale geldim</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir &ccedil;ok g&uuml;nahlar işlerdim</p>\n\n<p align=\"center\">\n	Haramı bilmez dişlerdim</p>\n\n<p align=\"center\">\n	Hep g&uuml;zelleri d&uuml;şlerdim</p>\n\n<p align=\"center\">\n	Gafletten uyana geldim</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Vardım M&uuml;rşide ben oldum</p>\n\n<p align=\"center\">\n	Sandım ki yeniden doğdum</p>\n\n<p align=\"center\">\n	Sefil bir g&uuml;nahkar oldum</p>\n\n<div>\n	<p align=\"center\">\n		Yaramı sarmaya geldim</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n</div>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir dilberin sevdasına yanarım</p>\n\n<p align=\"center\">\n	D&ouml;kerim g&ouml;z yaşımı gizli gizli</p>\n\n<p align=\"center\">\n	Viran idi yeşerdi g&ouml;n&uuml;l bağım</p>\n\n<p align=\"center\">\n	Ağlarım tenhalardan gizli gizli</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&Ccedil;ar anasır şeş cihetten var etti</p>\n\n<p align=\"center\">\n	Direkler &uuml;st&uuml;nden bir bina yaptı</p>\n\n<p align=\"center\">\n	Y&uuml;z on d&ouml;rt sureden bir nur halk etti</p>\n\n<p align=\"center\">\n	Gezindi benimle hep gizli gizli</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h4>\n	G&uuml;nahkarım bana benden olur yar</h4>\n\n<p align=\"center\">\n	Ara bul tabibi yaraları sar</p>\n\n<p align=\"center\">\n	Harabe yerlerde etme intizar</p>\n\n<p align=\"center\">\n	Hakkın K&acirc;besine gir gizli gizli</p>\n\n<div>\n	<p align=\"center\">\n		&nbsp;</p>\n</div>\n\n<p align=\"center\">\n	G&ouml;n&uuml;l K&acirc;besine secde kılmayan</p>\n\n<p align=\"center\">\n	Menzilini g&ouml;rmez amaya benzer</p>\n\n<p align=\"center\">\n	&Acirc;lem bir hayaldir anı bilmeyen</p>\n\n<p align=\"center\">\n	Gaflet uykusunda kalmışa benzer</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Arifler dediğin abı hayattır</p>\n\n<p align=\"center\">\n	M&uuml;nkirler i&ccedil;emez ondan ıraktır</p>\n\n<p align=\"center\">\n	Hakkın emri m&uuml;minlere sırattır</p>\n\n<p align=\"center\">\n	Kıldan ince kılı&ccedil;tan keskine benzer</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	İlim bir deryadır anı bilmeli</p>\n\n<p align=\"center\">\n	Varıp aşkın deryasına dalmalı</p>\n\n<p align=\"center\">\n	Ol bahirde ince mercan bulmalı</p>\n\n<p align=\"center\">\n	Bulmayan k&ouml;r zelil kalmışa benzer</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	G&uuml;nahk&acirc;r bu sırrı eyleme beyan</p>\n\n<p align=\"center\">\n	Daha &ccedil;iğsin aşkın ateşine yan</p>\n\n<p align=\"center\">\n	Muhammed Ali&rsquo;ye bu canı kurban</p>\n\n<p align=\"center\">\n	Vermeyenler haktan c&uuml;daya benzer</p>\n\n<div>\n	<p align=\"center\">\n		&nbsp;</p>\n</div>\n\n<p align=\"center\">\n	Ey zahit olmadan evvel bu cihan</p>\n\n<p align=\"center\">\n	Belli best eyledik ol Hakka heman</p>\n\n<p align=\"center\">\n	&Ccedil;ilesin &ccedil;ekmeyen bulur mu derman</p>\n\n<p align=\"center\">\n	Dermanım beklerim S&uuml;phan elinden</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	G&acirc;h ağlarım akan pınarlar gibi</p>\n\n<p align=\"center\">\n	G&acirc;hi estim feryat eden yel gibi</p>\n\n<p align=\"center\">\n	Başımı taşlara vurdum sel gibi</p>\n\n<p align=\"center\">\n	Sardırsam yaramı Lokman elinden</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	G&acirc;hi Mecnun gibi &ccedil;&ouml;l ettin beni</p>\n\n<p align=\"center\">\n	G&acirc;hi Kerem gibi k&uuml;l ettin beni</p>\n\n<p align=\"center\">\n	G&acirc;hi Şirin i&ccedil;in yol ettin beni</p>\n\n<p align=\"center\">\n	Ben Kamberim i&ccedil;tim Ali meyinden</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	G&acirc;hi vahdetinde saldı misale</p>\n\n<p align=\"center\">\n	G&acirc;hi ten giydirip koydu bu hale</p>\n\n<p align=\"center\">\n	Mehdini etmeye getirdi dile</p>\n\n<p align=\"center\">\n	B&uuml;lb&uuml;l&uuml;m zardayım g&uuml;l&uuml;n elinden</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	G&uuml;nahkarım aşkı eyledim beyan</p>\n\n<p align=\"center\">\n	Hak kendini kulda eylemiş pinhan</p>\n\n<p align=\"center\">\n	Aşık olanlara gerekmez burhan</p>\n\n<p align=\"center\">\n	Sevdam delilimdir sazın telinden</p>\n\n<p>\n	&nbsp;</p>','Kemalet Ve İslâm','','publish','closed','open','','kemalet-ve-islam','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3055',0,'post','',0),(3056,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h3 style=\"text-align: right;\">\n	Mehdi G&Uuml;REL/Erenler 4-5</h3>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;De ki: Eğer babalarınız, oğullarınız, kardeşleriniz, eşleriniz, aşiretleriniz, kazandığınız mallar, az k&acirc;r getireceğinden korktuğunuz ticaret ve hoşunuza giden evler sizlere Allah&#39;tan, Resul&uuml;nden ve Onun yolunda cihad etmekten daha sevimli ise, artık Allah&#39;ın emri gelinceye kadar bekleyedurun. Allah fasık kavmi (topluluğu) hidayet etmez.&quot;</strong> (Tevbe suresi, ayet:24)</p>\n\n<h2>\n	ALLAH&#39;LA İRTİBAT</h2>\n\n<p>\n	Kalp yoluyla Allah&#39;la irtibat kurabilmek, O&#39;nunla hemsohbet olabilmek i&ccedil;in birbiriyle uyum i&ccedil;erisinde olan &ccedil;ok sayıda unsurun bir arada insanda bulunması gerekir. Ancak bu unsurların bir araya gelmesiyle Allah&#39;a y&ouml;nelmenin O&rsquo;na kavuşmanın doğru yolu tanınmış olur. Kur&#39;an-ı Kerim ve s&uuml;nnet, yalnızca Allah&#39;dan korkmak, O&#39;na umut ve sevgi beslemek veya O&rsquo;na karşı huşu i&ccedil;erisinde olmak gibi g&uuml;zel unsurlardan yalnız biriyle Allah&#39;a kavuşmayı reddederek bunu uyum ve sağlamlıktan yoksun bir y&ouml;neliş olarak değerlendirmektedir. Allah-u Teala&#39;ya y&ouml;nelişe vesile olan unsurlar &ccedil;ok geniş bir perspektifi oluşturmaktadır. Onlara tafsilatıyla Kur&#39;an-ı Kerim, hadis ve dualarda işaret edilmiştir &Ouml;rnek olarak; &uuml;mit, korku, yalvarış, huşu, sevgi, iştiyak, &uuml;ns, pişmanlık, tevbe etmek, mağfiret, yardım dilmek, merhamet beklemek, ayrı şeylerden kopup sadece Allah&#39;a y&ouml;nelmek, Allah&#39;ın azametini ikrar etmek, Allah&#39;ı &ouml;vmek, Allah&#39;a rağbet etmek, itaat etmek, O&#39;na kulluk etmek, zikir, fakirliğine itiraf etmek ve Allah&#39;a sığınmak gibi unsurları zikredebiliriz.</p>\n\n<p>\n	Hz. İmam Zeyn&#39;&uuml;l Abidin Ali ibn-i H&uuml;seyin&#39;den (a.s) gelen bir duada şu c&uuml;mleler yer almaktadır: <strong><em>&quot;Ey Allah&#39;ım, senden g&ouml;nl&uuml;m&uuml; kendi sevgin, kendi azamet ve haşyetin, sana olan inan&ccedil; ve iman ve sana olan iştiyakla doldurmanı istiyorum.&quot;</em></strong> (Bihar-&uuml;l Envar, c.98,s.92)</p>\n\n<p>\n	İşte bu farklı unsurların bir araya gelmesi, Allah-u Teala&#39;ya y&ouml;nelmek i&ccedil;in verimli bir atmosferi oluşturmakta ve bu unsurlardan her biri ger&ccedil;ekte Allah&#39;ın rahmet kapılarından biri i&ccedil;in bir anahtar sayılmaktadır ve neticede O&#39;nun tanınması i&ccedil;in birer vesile olmaktadırlar.</p>\n\n<p>\n	&Ouml;rneğin, rahmet dilemek Allah&#39;ın rahmetinin bir anahtarı olurken, mağfiret dilemek de O&#39;nun bağış ve affı i&ccedil;in bir anahtardır. Aynı zamanda bu unsurlardan her biri kendiliğinden Allah&#39;a y&ouml;nelmek i&ccedil;in bir yol sayılmaktadır. Yine insanın Allah&#39;a olan iştiyak, sevgi ve &uuml;ns&#39;&uuml; Allah&#39;a doğru uzanan bir yoldur; Allah&#39;tan korku ve sakınma da O&#39;na giden diğer bir yoldur; keza huşu, Allah&#39;a olan &uuml;mit ve dua da Allah&#39;a kavuşmak i&ccedil;in bir vesiledir.</p>\n\n<p>\n	Bu arada insana d&uuml;şen, sadece bir yolla değil &ccedil;eşitli yollardan Allah&#39;a doğru hareket etmek ve O&rsquo;na y&ouml;nelmektir. Zira her yol ve her s&uuml;lukun insanın Allah&#39;a doğru hareket etmesinde kendine has bir tat ve &uuml;r&uuml;n&uuml; vardır, ki &ouml;teki yollarda o bulunmamaktadır.</p>\n\n<p>\n	Bu esas gereğince mukaddes İslam dini, Allah&#39;la irtibat kurmak sahasında &ccedil;eşitli unsurları bir arada bulundurmayı emretmiştir.</p>\n\n<h2>\n	ALLAH&#39;A OLAN SEVGİ</h2>\n\n<p>\n	İnsanla Allah-u Teala arasındaki bağı g&uuml;&ccedil;lendirmek hususunda, her unsurdan daha &uuml;st&uuml;n, daha g&uuml;&ccedil;l&uuml; ve daha &ccedil;abuk hedefe ulaştıran unsur, kalpte yeşeren ve yerleşen Allah sevgisidir. Allah&#39;a y&ouml;nelmenin &ccedil;eşitli vesileleri arasında, kul ile Allah ilişkisini g&uuml;&ccedil;lendirmek hususunda, Allah sevgisinden daha g&uuml;&ccedil;l&uuml; ve daha &ccedil;abuk hedefe ulaştıran bir unsur bulunmamaktadır.</p>\n\n<p>\n	Allah&#39;a y&ouml;nelmeyi kolaylaştıran, kulun O&rsquo;na bağlanmasını sağlayan unsurların birbirleriyle mukayeseli değerlendirilmesi bir&ccedil;ok hadislerde yer almıştır.</p>\n\n<p>\n	Bir hadiste şunlar yer almaktadır:</p>\n\n<p>\n	<strong><em>&quot;Allah-u Teala Hz. Davud Peygambere hitap ederek ş&ouml;yle buyurdu: &quot;Ey Davud! Benim zikrim, beni zikredenler, cennetim, bana itaat edenler, sevgim de, bana aşık olanlar i&ccedil;indir; ama ben beni sevenler i&ccedil;inim.&quot;</em></strong> (Bihar-&uuml;l Envar, c. 98, s. 226)</p>\n\n<p>\n	Hz. İmam Sadık (a.s)&rsquo;ın da ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&quot;Sevgi korkudan daha &uuml;st&uuml;nd&uuml;r.&quot;</em></strong> (Bihar-&uuml;l Envar, c.78, s. 226)</p>\n\n<p>\n	Merhum Kuleyni de Hz. İmam Sadık&#39;ın (a.s) ş&ouml;yle buyurduğunu naklediyor: <strong><em>&quot;Abidler &uuml;&ccedil; kısımdır: Bır kısım korkudan Allah&#39;a ibadet eder, bu k&ouml;lelerin ibadetidir. Bir kısım sevaba nail olmak (bir karşılık elde etmek) i&ccedil;in Allah&#39;a ibadet eder, bu da tacirlerin ibadetidir. Bir kısım da Allah&#39;a sevgiden dolayı ibadet eder, bu da h&uuml;r (&ouml;zg&uuml;r) insanların ibadetidir; en &uuml;st&uuml;n ibadet de budur.&quot;</em></strong> (Usul-u Kafi, c.2, s. 84)</p>\n\n<p>\n	Yine Kuleyni, Hz. Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu naklediyor: <strong><em>&quot;İnsanların en &uuml;st&uuml;n&uuml; ibadete aşık olup ona sarılan, kalbiyle onu seven, (t&uuml;m) v&uuml;cuduyla onu yapmaya koyulan ve dikkatini sadece ona y&ouml;nelten kimsedir. B&ouml;yle bir insan, d&uuml;nyada ister darlık, ister bolluk i&ccedil;erisinde olsun, bu onun fikrini meşgul etmez.&quot;</em></strong> (Usul-i Kafi, c.2, s.83)</p>\n\n<p>\n	Hz. İmam Sadık&#39;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&quot;Ariflerin Allah&#39;a yalvarıp yakarmaları &uuml;&ccedil; temele dayalıdır: Korku, &uuml;mit, sevgi. Korku, ilmin; &uuml;mit, yakinin; sevgi de marifetin &uuml;r&uuml;n&uuml;d&uuml;r. Korkunun nişanesi (g&uuml;nahtan) ka&ccedil;ıştır; &uuml;midin nişanesi talep etmektir, sevginin nişanesi ise sevileni diğer şeylere tercih etmektir. Kalbinde ilim yerleşen insan korkar; doğru korku meydana geldi mi de (azaba sebep olan şeylerden) ka&ccedil;ar; ka&ccedil;tığında ise kurtulur. Yakin nuru kalbi aydınlattığında insan faziletleri g&ouml;r&uuml;r, fazileti g&ouml;rebilen ise o faziletleri &uuml;mit eder, &uuml;midin lezzetini tattığında ise insan aramaya koyulur; aramaya muvaffak olan ise sonunda aradığını bulur. Marifet ışığı kalpte tecelli ettiğinde, muhabbet r&uuml;zgarı esmeğe başlar, muhabbet r&uuml;zgarı esmeğe başladığında, mahbubun g&ouml;lgesiyle &uuml;ns eder ve onu (mahbubu) diğer şeylere tercih ederek emirlerini yapmaya koyulur.</em></strong></p>\n\n<p>\n	<strong><em>Bu &uuml;&ccedil; ilkenin misali, Harem, Mescid&#39;&uuml;l Haram ve Ka&#39;be gibidir. Kim Hareme girerse g&uuml;vende olur, kim Mescid-&uuml;l Haram&#39;a girerse, organları, isyanda kullanılmaktan g&uuml;vencede olur ve kim de Ka&#39;be&#39;ye girerse, kalbi, Allah&#39;dan gayrisinin zikriyle meşgul olmaktan ber&icirc; olur.&quot;</em></strong> (Misbah-uş Şeriat, s. 2-3)</p>\n\n<p>\n	Hz. Resulullah&#39;ın da (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: <strong><em>&ldquo;Hz. Şuayb (a.s) Allah&#39;ın aşkından o kadar ağladı ki, sonunda g&ouml;zleri k&ouml;r oldu... Allah-u Teala ona vahiy ederek ş&ouml;yle buyurdu: &quot;Ey Şuayb, eğer bu ağlaman ateşten korkmandan dolayı ise m&uuml;kafat olarak seni ateşten koruyacağım ve eğer cennete olan iştiyak (istek) den dolayı ise onu sana m&uuml;bah (helal) kıldım&quot;. Hz. Şuayb cevaben ş&ouml;yle dedi: &quot;Ey Rabbim, ey Efendim! Sen biliyorsun ki, ben ne senin ateşinden korkarak ağladım ve ne de cennetine olan isteğimden; ağlamam, senin aşkın kalbimde yerleştiğindendir. Bunun &uuml;zerine Allah-u Teala ona vahiy ederek ş&ouml;yle buyurdu: Eğer ağlaman bunun i&ccedil;inse, buna karşılık olarak kelim&#39;im (benimle konuşan) Musa ibn-i İmaran&#39;ı sana hizmet&ccedil;i kılacağım.&quot;</em></strong> (Bihar-&uuml;l Envar, c.12, s.380)</p>\n\n<p>\n	Hz. İdris&#39;in (a.s) kitabında şunlar yazılıdır: <strong><em>&quot;Ne mutlu sevgiden dolayı bana ibadet eden ve beni kendileri i&ccedil;in ilah ve rab edinen topluluğa. Onlar bir korku, beklenti, ateş ve cennet s&ouml;z konusu olmaksızın yalnızca benim rızam i&ccedil;im doğru bir sevgi, kararlı bir irade ile her şeyden kopup bana y&ouml;nelerek geceleri uykusuz kalır, g&uuml;nd&uuml;zleri &ccedil;aba harcarlar.&quot;</em></strong></p>\n\n<p>\n	Hz. İmam H&uuml;seyn&#39;in (a.s) Arefe g&uuml;n&uuml; Arafat&rsquo;ta okuduğu duasında şu c&uuml;mleler yer almıştır: <strong><em>&quot;K&ouml;rd&uuml;r seni kendisine g&ouml;zetleyici g&ouml;rmeyen g&ouml;z, h&uuml;srana uğramıştır alış-verişlerinde sevgine yer vermeyen kulun alış verişi, ziyana uğramıştır kalbinde senin sevgine yer vermeyen kulun ticareti.&quot;</em></strong> (Bihar-&uuml;l Envar c.98, s.226)</p>\n\n<h2>\n	İMAN VE SEVGİ</h2>\n\n<p>\n	Hadislerde ş&ouml;yle nakledilmiştir: <strong><em>&quot;İman sevgiden ibarettir.&quot; </em></strong></p>\n\n<p>\n	Hz. İmam B&acirc;kır (a.s) da: <strong><em>&quot;İman, sevgi ve buğzdan ibarettir.&quot;</em></strong> diye buyurmuştur. (Bihar-&uuml;l Envar, c.78, s.175)</p>\n\n<p>\n	Fuzeyl İbn-i Yesar, kendisinden nakledilen bir rivayette ş&ouml;yle diyor: &quot;Ben Hz. İmam Sadık&#39;a: Sevgi ve buğz imandan mıdır? diye sorduğumda ş&ouml;yle buyurdular: <strong><em>&quot;İman, sevgi ve buğzdan başka bir şey midir?!&quot;</em></strong> (Usul-i Kafi, c.2, s. 125)</p>\n\n<p>\n	Hz. İmam Sadık (a.s): <strong><em>&quot;Din sevgiden başka bir şey midir? Allah-u Teala ş&ouml;yle buyuruyor:</em></strong> <strong>&quot;De ki, eğer Allah&#39;ı seviyorsanız bana uyun da Allah sizi sevsin.&quot;</strong> <strong><em>diye buyurmuştur.&rdquo; </em></strong>(Bihar-&uuml;l Envar, c.69, s.237)</p>\n\n<p>\n	Hz. İmam Muhammed B&acirc;kır (a.s) da ş&ouml;yle buyurmuşlardır: <strong><em>&quot;Din sevgiden ibarettir, sevgi de dinden ibarettir.&quot;</em></strong> (Nur-&uuml;s Sakaleyn, c.5, s.285)</p>\n\n<h2>\n	SEVGİNİN TADI</h2>\n\n<p>\n	İbadet; aşk, sevgi ve &ouml;zlemle olursa, hi&ccedil; bir lezzet ve tat ondan daha &uuml;st&uuml;n olamaz.</p>\n\n<p>\n	İlahi sevgi ve zikrin lezzetini tadanların en parlak siması İmam Zeyn-&uuml;l Abdin (a.s) Allah&#39;a yalvarıp yakarırken ş&ouml;yle diyor: <strong><em>&quot;Senin sevginin tadı ne de g&uuml;zledir; ve sana yakın olmanın şerbeti ne de tatlıdır.&quot; </em></strong>(Bihar-&uuml;l Envar, c.98, s. 26)</p>\n\n<p>\n	Bu tat ve lezzet Allah&#39;ın velilerinin kalplerinde yerleşmiş olan bir tat ve lezzettir. Bazen var olup bazen yok olan ge&ccedil;ici bir tat ve lezzet değildir. Allah sevgisinin lezzeti bir kulun kalbinde yerleşti mi, artık o kalp Allah aşkıyla aşina olur. Allah-u Teala, kendi sevgisiyle aşina kıldığı ve kendi sevgisinin lezzetini yerleştirdiği kalbi ise azaplandırmaz.</p>\n\n<p>\n	Emir-&uuml;l M&uuml;minin Ali (a.s) bir m&uuml;nacatında ş&ouml;yle diyor: <strong><em>&quot;İlahi, and olsun senin izzet ve celaline seni &ouml;yle bir aşkla seviyorum ki, onun tadı artık kalbimde yerleşmiştir; vahdaniyyetine inananların g&ouml;n&uuml;lleri, seni sevenlerin senin tarafından sevilmediklerine nasıl inanabilir?&quot;</em></strong> (M&uuml;nacat-ı Ehl-i Beyt, s.96-97)</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) da bir duasında bu t&uuml;r k&ouml;kleşmiş sabit ilahi aşkı şu şekilde dile getiriyor: <strong><em>&quot;Ey Efendim! senin izzetine yemin ederim ki, beni kovsan da senin kapından ayrılmam ve sana yalvarmaktan vazge&ccedil;mem; ben senin c&ouml;mert ve kerem sahibi olduğunu biliyorum.&quot;</em></strong> (Bihar-&uuml;l Envar, c.98, s.89)</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin&#39;in (a.s) bu s&ouml;zleri, kalpteki ilahi aşkın derinlik ve sabitliğini belirten en a&ccedil;ık tabirlerdendir. &Ouml;yle bir ilahi aşk ki, mevlası (Allah-u Teala) onu kendi katından kovup uzaklaştırsa da bu aşk kulunun kalbinden zail olmaz.</p>\n\n<p>\n	İnsan, Allah aşkının tadını anlayıp Allah&#39;la hemdem, hemsohbet olmanın tadını alınca, artık hi&ccedil; bir şeyi Allah&#39;a tercih etmez. Hz. İmam Zeyn-&uuml;l Abidin bir duasında ş&ouml;yle diyor: <strong><em>&quot;Kimdir, senin aşkının lezzetini tattıktan sonra senden başkasını arayan?! Ve kimdir seninle hemsohbet olduktan sonra senden y&uuml;z &ccedil;evirmek isteyen?!&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.145)</p>\n\n<p>\n	İnsanlar &ccedil;eşitli grup ve mezheplere b&ouml;l&uuml;n&uuml;p değişik yollara gidiyorlarsa, bu onların Allah sevgisinin tadından mahrum kaldıkları i&ccedil;indir. Ama Allah sevgisinin lezzetini tadan kimseler, artık hayatlarında ondan başka bir şey aramazlar.</p>\n\n<p>\n	Hz. İmam H&uuml;seyn (a.s) Arafat &ccedil;&ouml;l&uuml;nde okuduğu Arefe duasında ş&ouml;yle diyor: <strong><em>&quot;Allah&#39;ım! Seni kaybeden ne bulmuş ve seni bulan ne kaybetmiş?&quot;</em></strong> (Bihar-&uuml;l Envar, c.98, s.226)</p>\n\n<p>\n	İşte bunun i&ccedil;indir ki, Hz. İmam Zeyn-&uuml;l Abidin (a.s) Allah sevgisinden doğan lezzetten başka her t&uuml;rl&uuml; lezzetten, Allah&#39;ın zikrinden başka her t&uuml;rl&uuml; meşguliyetten ve Allah&#39;a yakın olmak sevincinden başka her t&uuml;rl&uuml; sevin&ccedil;ten dolayı, Allah&#39;tan af dilemektedir. Bu af dilemek, Allah-u Teala&#39;nın bunları kullarına haram kıldığından dolayı değildir. Hayır, sadece şunun i&ccedil;indir ki, kalbi bu t&uuml;r meşguliyetlerle meşgul etmek kısa bir s&uuml;re i&ccedil;in bile olsa, kalbin Allah&#39;tan gayrisine y&ouml;nelmesine sebep olur. Allah&#39;ın sevgisinin lezzetini tadan ve tanıyan bir kalp ise Allah&#39;tan gayrisine y&ouml;nelmek istemez.</p>\n\n<p>\n	Evliyaullah&#39;ın (Allah&#39;ın velilerinin) hayatında olan her şey ve her t&uuml;rl&uuml; &ccedil;aba ancak Allah sevgisi, Allah&#39;ın zikri ve Allah&#39;ın itaati doğrultusundadır. Bunun dışında her şey, Allah&#39;tan gayrisine y&ouml;nelmektir ve Allah&#39;ın velisi ondan dolayı Allah&#39;tan bağış diler. Hz. İmam Zeyn-&uuml;l Abidin (a.s) şu şekilde dua ediyor: <strong><em>&quot;Allah&#39;ım! zikrinden gayri her t&uuml;rl&uuml; lezzetten, &uuml;ns&uuml;nden başka her t&uuml;rl&uuml; rahatlıktan, yakınlığın dışında her t&uuml;rl&uuml; sevin&ccedil;ten ve itaatinden başka her t&uuml;rl&uuml; meşguliyetten dolayı senden af dilerim.&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.151)</p>\n\n<h2>\n	SEVGİ, AMELİN EKSİKLİĞİNİ TELAFİ EDER</h2>\n\n<p>\n	Sevgi amelden ayrılmaz. Sevenin sevgisinin delil ve belirtisi, onun amel, hareket ve &ccedil;abasıdır. Fakat sevgi amelin eksikliğini telafi eder ve amel sahibinin ameli eksik olduğunda, ona şefaatte bulunur (yardımcı olur). Zira sevgi, Allah katında şefaati kabul olunan bir şefaat&ccedil;ıdir.</p>\n\n<p>\n	En g&uuml;zel dualardan biri, Ebu Hamza-i S&uuml;mal&icirc;&#39;nin Hz. İmam Zeyn-&uuml;l Abidin&#39;den (a.s) naklettiği Seher duasıdır . İmam Zeyn-&uuml;l Abidin (a.s) o duada Allah&#39;la ş&ouml;yle m&uuml;nacat ediyor: <strong><em>&quot;Ey Mevlam! Sana olan marifetim, Sana ulaştıran rehberimdir.; sana olan sevgim, senin yanında şefaat&ccedil;imdir. Fakat ben, kendi delilimden (kılavuzluğumdan) daha &ccedil;ok, senin kılavuzluğuna ve şefaat&ccedil;imden daha, &ccedil;ok senin şefaatine g&uuml;venim vardır.&quot;</em></strong> (Bihar-&uuml;l Envar, c.98, s.82)</p>\n\n<p>\n	Marifet ve sevgi ne de g&uuml;zel delil (kılavuz) ve şefaat&ccedil;idir. Kulun Allah&#39;a y&ouml;nelmek i&ccedil;in kılavuzu &laquo;marifet&raquo; olursa yolundan sapmaz; ve Allah nezdinde şefaat&ccedil;isi &quot;sevgi&quot; olursa amacına varmaktan geri kalmaz.</p>\n\n<p>\n	Yine Hz. İmam zeyn-&uuml;l Abidin (a.s) ş&ouml;yle dua ediyor: <strong><em>&quot;İlah&icirc; sen biliyorsun ki, sana olan itaatim kesintisiz ve s&uuml;rekli olmamışsa da, sana sevgim ve itaatine olan azmim sabit ve s&uuml;rekli olmuştur.&quot;</em></strong></p>\n\n<p>\n	Bazen insanın ameli kusurlu olur ve insan Allah&#39;a olan itaatlerine g&uuml;venmeyebilir. Fakat Allah aşkı kalplerinde yerleşenlerin, Allah&#39;a kesin inan&ccedil; ve yakinlerinde ve Allah&#39;a olan sevgi ve itaatlerindeki azimlerinde, hi&ccedil; bir teredd&uuml;t meydana gelmez ve kalbinde Allah sevgisini hisseden bir kul, artık bunda ş&uuml;pheye d&uuml;şmez. Hatta bazen b&ouml;yle bir kul, bir itaat konusunda kusurlu davranır ve Allah&#39;ın sevmediği bir ameli de yapabilir, ama itaat konusunda kusurlu olup g&uuml;naha d&uuml;şen bu kulun Allah&#39;a itaat etmekten hoşlanmayıp isyan etmeği sevmesi m&uuml;mk&uuml;n değildir. Zira bazen insanın organları g&uuml;nahlara meyleder ve netice de şeytan, heva ve heves, onları g&uuml;naha da s&uuml;r&uuml;kleyebilir. Bazen de insanın organları Allah&#39;a itaat etmekte kusurlu davranabilir. Ama Allah&#39;ın salih kulları itaatte kusur etse ve g&uuml;naha d&uuml;şseler de onların itaati sevmeyip g&uuml;nahı&nbsp; sevmeleri m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bir duada şu tabirler yer almıştır: <strong><em>&quot;İlahi! İtaatinde kusur yapmış olsam da yine itaatini seviyorum, g&uuml;naha du&ccedil;ar olsam da onu sevmiyorum. O halde kendi fazlın ile cennetini bana nasip eyle.&quot;</em></strong> (Bihar-&uuml;l Envar c.94, s.101)</p>\n\n<p>\n	Kalp ile organlar arasındaki fark işte burada ortaya &ccedil;ıkıyor. Zira organlar bazen kalbin ulaştığı aşamaya ulaşmaktan aciz kalırlar; ama kalp, tek başına tam manasıyla ilah&icirc; aşkın emrinde kalmaya &ccedil;alışır. Fakat şu da bilinmelidir ki, kalp, halis olup temizlenince organlar, ona itaat edip boyun eğmek ve kalbin onlardan istediği şeyleri kabul etmek zorunda kalırlar. B&ouml;ylece de kalbin halis olması sonucu kalp ile organlar arasındaki bu ayrılık yok olup gider.</p>\n\n<h2>\n	SEVGİ İNSANI AZAPTAN KORUR</h2>\n\n<p>\n	Eğer g&uuml;nahlar insanı Allah&#39;ın g&ouml;z&uuml;nden d&uuml;ş&uuml;r&uuml;r ve İlahi azaba uğramasına sebep olursa, ilahi aşk insanı Allah&#39;ın azabından korur.</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) bir duasında ş&ouml;yle m&uuml;nacatta bulunuyor: <strong><em>&quot;İlahi! G&uuml;nahlarım beni korkutuyor, sana olan sevgim ise bana &uuml;mit veriyor.&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.99)</p>\n\n<h2>\n	SEVGİNİN DERECELERİ VE AŞAMALARI</h2>\n\n<p>\n	İnsanların kalplerinde zuhur eden sevginin bir takım derece ve aşamaları vardır.</p>\n\n<p>\n	Bazı sevgiler vardır ki, sahibinin bile hissetmeyeceği kadar y&uuml;zeysel ve zayıftır.</p>\n\n<p>\n	Bazı sevgiler de vardır ki, kulun kalbini tamamıyla doldurmakta ve insanları Allah zikrinden alıkoyan şeyler i&ccedil;in boş bir yer bırakmamaktadır.</p>\n\n<p>\n	Bir kısım sevgiler de vardır ki, bir kulun kalbine yerleşti mi kul, Allah&#39;ın zikrinden ve O&#39;nun huzurunda olup O&#39;na m&uuml;nacat etmekten doymaz ve her ne kadar &ccedil;ok uzun s&uuml;rse bile, Allah&#39;ı zikretmekten, dua etmekten ve O&#39;nun yolunda namaz ve diğer hayır amelleri yapmaktan asla usanmaz ve kalbinin ateşi s&ouml;nmez.</p>\n\n<p>\n	Hz. İmam Sadık&#39;dan (a.s) gelen bir duada şu c&uuml;mleler yer almaktadır: <strong><em>&quot;Ey Efendim! Benim sana &ouml;yle bir muhabbetim vardır ki, asla doymak ve kanmak nedir bilmiyorum. Ne de &ccedil;ok sevgim var O&#39;na ki, O beni g&ouml;rmektedir ama ben O&#39;nu g&ouml;remiyorum.&quot;</em></strong></p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) da şu ibaretlerle dua ediyor: &quot;<strong><em>Ey Rabbim! Susamışlığımı sana varmaktan başka bir şey gideremez ve sevgimin alevini sana kavuşmaktan başka bir şey s&ouml;nd&uuml;remez ve &ouml;zlemimi, sana bakmaktan başka bir şey sakinleştirmez.&quot;</em></strong> (Bihar-&uuml;l Envar c.94, s.149)</p>\n\n<p>\n	Şaşkınlık ve hayranlık da Allah&#39;a olan sevgiden kaynaklanır. &quot;Eminulllah&quot; ziyaretinde şu tabirin yer aldığını g&ouml;r&uuml;yoruz: <strong><em>&quot;Ey Allah&#39;ım! Sana huşu ederek itaat edenlerin kalpleri sana hayrandır.&quot; </em></strong>(Mefatih-&uuml;l Cinan Ebu Hamza-i S&uuml;mali&#39;nin Seher Duası).</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin, (a.s) bir duasında ş&ouml;yle m&uuml;nacat ediyor: &quot;<strong><em>İlahi! Şaşkın kalpler senin aşkınla yanıp tutuşmaktadır. Bu kalpler ancak senin zikrinle g&uuml;ven bulur ve bu nefisler ancak seni g&ouml;rd&uuml;klerinde s&uuml;kunete kavuşur.&quot; </em></strong>(Bihar-&uuml;l Envar, c.94, s.151)</p>\n\n<p>\n	İşte bu aşk, Allah&rsquo;a hayran olan kalplerin &ouml;zelliğidir.</p>\n\n<p>\n	İlahi aşkın en m&uuml;kemmel ve en g&uuml;zel &ouml;rneğini Kumeyl duası diye meşhur olan Hz. Emir-&uuml;l M&uuml;minin Ali&#39;nin (a.s) Kumeyl ibn-i Ziyad-i Neha&icirc;&rsquo;ye &ouml;ğrettiği duadaki s&ouml;zlerinde g&ouml;rmekteyiz. Şu ibaretlere dikkat ediniz:</p>\n\n<p>\n	<strong><em>&quot;Ey Allah&#39;ım! ey Efendim! ey Mevlam! Farzet ki cehennemde Senin azabına sabretsem, senin ayrılığını nasıl tahamm&uuml;l ederim. Farz et ki senin ateşinin sıcaklığına (yakmasına) tahamm&uuml;l etsem, senin kerametine nazar etmekten mahrum kalmaya nasıl sabrederim? Senin bağışına &uuml;midim varken, ateşine nasıl gireyim?&quot; </em></strong>(Mefatih-&uuml;l Cinan, Kumeyl duası)</p>\n\n<p>\n	İşte bu tabirler, sevginin en g&uuml;zelini dile getirmektedir. Bir kul mevlasının azabına sabretse de, ondan uzak ve ayrı kalmaya sabredemez.</p>\n\n<p>\n	Zira mevlasını seven kul, mevlasının cezalandırmasına tahamm&uuml;l edebilir, ama onun rahmetinden ayrı d&uuml;şmeye ve onun ayrılığına sabredemez. Şiddetli cezalardan olan ateşe tahamm&uuml;l eder, ama mevlasının ayrılık ve uzaklığına tahamm&uuml;l edemez. B&ouml;yle bir kul cehennem ateşi i&ccedil;inde nasıl kalabilir? Oysa o, Mevlasının ona rahmedip onu oradan kurtarmasını &uuml;mit etmektedir!</p>\n\n<p>\n	O, Cehennem ateşinde yansa da, kalbindeki muhabbet s&ouml;nmez ve sevgi ve &uuml;midini dile getirmeye &ccedil;alışır.</p>\n\n<p>\n	Mevlasının nimet ve ihsanına dalmış bir kulun, mevlasını sevmesi elbette gerekli olduğu gibi normaldir de; fakat mevlasının azabına du&ccedil;ar olduğu halde yine de kalbinde ona karşı sevgi ve muhabbet beslemesi, eşine rastlanmayan t&uuml;rden bir muhabbettir.</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) Ebu Hamza-i S&uuml;mali&#39;ye &ouml;ğrettiği Seher Duası&#39;nda ş&ouml;yle diyor: <strong><em>&quot;Allah&#39;ım! And olsun senin izzetine, beni kovsan da kapından ayrılmam ve sana yalvarmaktan vazge&ccedil;mem. Zira ki, senin kerem ve rahmetinin genişliğine dair marifet, kalbime yerleşmiştir. Kul, başka kimin kapısına gider? Yaratık Yaratanın&#39;dan başka kime sığınabilir? Ey Allah&#39;ım! Eğer beni zincirlerle bağlasan ve halk arasında sadece beni bahşişinden mahrum bıraksan, benim ayıplarımı kullarının g&ouml;z&uuml; &ouml;n&uuml;ne sersen, ateşe doğru g&ouml;t&uuml;r&uuml;lmeme emretsen ve beni iyi kulların arasından ayırsan, yine de &uuml;midimi senden kesmem, affına olan arzumdan vazge&ccedil;mem ve senin sevgin ve aşkın kalbimden zail olmaz.&quot;</em></strong> (Mefatih-&uuml;l Cinan, Ebu Hamza-i S&uuml;mali&#39;nin Seher Duası.)</p>\n\n<p>\n	Sevgilerin en halisi, en doğrusu, en temizi olan ilahi aşk, bir kulun kalbinde yerleşirse, mevlası onu bahşişinden mahrum bıraksa ve kulları arasında ayıplarını a&ccedil;arak onu zincirlere bağlayıp, b&uuml;t&uuml;n halk i&ccedil;erisinden yalnızca onu rezil r&uuml;sva etse de, yine ilahi sevgi onun kalbinden &ccedil;ıkmaz ve zayıflamaz.</p>\n\n<p>\n	Kumeyl duasında yer alan aşağıdaki c&uuml;mlelerde Emir-&uuml;l M&uuml;&#39;minin Hz. Ali (a.s) ilahi aşk ve &uuml;midin &ouml;zelliklerinden bir kısmını a&ccedil;ıklamıştır: <strong><em>&ldquo;İzzetin hakkına ey Seyyidim ve ey Mevlam, ger&ccedil;ekten yemin ediyorum ki eğer (cehenneme atıldıktan sonra bile) konuşmama izin verirsen, cehennem ehli arasında &uuml;mitliler gibi s&uuml;rekli derg&acirc;hına y&ouml;nelip inlerim; medet dileyenler gibi feryat edip yardım dilerim ve bir şeyini kaybedenler gibi ağlayıp sızlarım ve &quot;Nerdesin ey</em></strong> <strong><em>m&uuml;m&uuml;nlerin velisi!&quot; diyerek seni &ccedil;ağırırım. Ey ariflerin en y&uuml;ce arzusu! Ey medet dileyenlerin imdadına koşan, ey sadık kalplerin dostu! Ve ey alemlerin ilahı! (Neredesin?) Ey mabudum! Sen k&ouml;t&uuml;l&uuml;klerden m&uuml;nezzehsin ve ben sana hamt ediyorum. Olacak şey mi, sana karşı gelmesi y&uuml;z&uuml;nden cehenneme atılan ve g&uuml;nahından &ouml;t&uuml;r&uuml; cehennemin azabını tadan ve onun alevleri arasında işlediği su&ccedil; ve cinayetten dolayı hapsedilen m&uuml;sl&uuml;man bir kulun sesini duyasın da affetmeyesin, oysa o kul rahmetine g&ouml;z diken biri gibi yalvarmakta ve vahdaniyetine inanan tevhit ehlinin diliyle seni &ccedil;ağırmakta ve rububiyet makamını vasıta ederek sana el a&ccedil;makta. Ey mevlam! O (kulun) senin &ouml;nceden ona ettiğin merhametini umduğu halde, nasıl azapta kalır? Ve senin ihsan ve rahmetini &uuml;mit ettiği halde, ateş onu nasıl yakabilir? Sen onun zaaf ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; bildiğin halde, cehennem ateşi onu nasıl kuşatabilir? Yine sen onun sadakat ve doğruluğunu bildiğin halde, cehennemin tabakaları arasında nasıl kıvranıp kalır? O, seni &quot;ey Rabbim&quot; diye &ccedil;ağırırken cehennemin azap melekleri nasıl ona eziyet edebilir? Cehennemden kurtulmak i&ccedil;in senin ihsan ve keremini dilediği halde onu nasıl orada bırakırsın? Hayır, sana olan</em></strong> <strong><em>zan b&ouml;yle değil ve senin ihsanın b&ouml;yle tanınmış değil. Muvahhit insanlara yaptığın ihsan ve iyiliklere de benzemiyor bunlar. Ben yakinen biliyorum ki, eğer seni inkar edenlere azap vereceğini h&uuml;kmetmeseydin ve sana d&uuml;şmanlık edenleri ebedi azaba du&ccedil;ar etmeyi kararlaştırmasaydın, ateşi tamamıyla soğuk ve esen kılardın ve hi&ccedil; kimse orda yer almazdı.&quot;</em></strong> (Mefatih-&uuml;l Cinan Dua-i Kumeyl)</p>\n\n<p>\n	Alimlerden biri ş&ouml;yle diyordu: Kahramanlık ve şecaat hasleti Hz. Ali&#39;nin (a.s) ruhuna k&ouml;k salmış bir haslettir; hatta dua ederken bile bu ondan ayrılmıyor. Kumeyl ibn-i Ziyad&#39;a &ouml;ğrettiği duada su&ccedil;lu bir kulu farz ediyor ki, ateş onu her taraftan sarmış, o ise ateş i&ccedil;erisinde susmuyor, azaba teslim olmuyor ve cehennemde Hak Tealayı &ccedil;ağırıyor. G&ouml;rm&uuml;yor musun kulun bu halini şu c&uuml;mleleriyle nasıl canlandırıyor?: <strong><em>&quot;İzzetin hakkına ey seyyidim ve mevlam, sadakatle yemin ediyorum ki: Eğer konuşmama izin verirsen, cehennem ehli arasındaki &uuml;mitliler gibi s&uuml;rekli dergahına y&ouml;nelip inlerim; medet dileyenler gibi feryat edip yardım dilerim; ve bir şeyini kaybedenler gibi ağlayıp sızlarım ve neredesin ey m&uuml;minlerin velisi diyerek seni &ccedil;ağırırım&quot;.</em></strong></p>\n\n<p>\n	Ben ona dedim ki: Eğer Hz. Ali senin dediğin bir haleti canlandırsaydı, s&ouml;z&uuml;n&uuml;n başlangıcında &ldquo;Eğer konuşmama izin verirsen&rdquo; demezdi. Ben zannediyorum Hz. Ali (a.s) Allah&#39;ın huzurunda bu c&uuml;mleleri s&ouml;ylerken kendisini, aynen annesinin şefkat sevgi ve merhametinden başka bir şey tanımayan, ondan başka bir sığınağı olmayan &ccedil;ocuğun haletinde hissetmektedir. O &ccedil;ocuk bir tehlikeyle karşılaşsa veya &ccedil;etin bir durumda kalsa annesine sığınır, ondan yardım ister, her hangi bir su&ccedil; işleyip, annesinin cezasından koruyacak bir sığınak aradığında da annesinden başka bir sığınak bulamaz; bir yabancıdan her hangi bir eziyet geldiğinde annesine sığındığı gibi kabahati y&uuml;z&uuml;nden annesinden korktuğu zaman yine annesine sığınır.</p>\n\n<p>\n	Bu duada da Hz. Ali, (Allah&#39;ın selamı ona olsun) b&uuml;y&uuml;k kalp ve geniş kavrayış ufkuyla yalnızca Allah-u Teala&#39;ya sığınmanın gerektiğini ve O&rsquo;ndan gayrı bir sığınak ve yardımcı aramanın yanlış olduğunu ifade etmektedir.</p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) tanıdığı tek sığınak Allah-u Teala&#39;dır, O&#39;ndan gayri bir sığınak tanımamaktadır. Bunun i&ccedil;in de Allah-u Teala tarafından bir azap onu kapsadığını hissettiğinde de (Biz burada Hz. Emir-&uuml;l M&uuml;minin&#39;in kendi s&ouml;zlerini kinaye ediyoruz. O Hazretin kendisi bu s&ouml;zleri s&ouml;ylemeseydi, biz onunla Allah-u Teala arasındaki irtibat konusunda b&ouml;yle konuşmağa c&uuml;ret edemezdik.) bir an bile Allah-u Teala&#39;ya sığınmakta teredd&uuml;de d&uuml;şm&uuml;yor ve O&#39;na sığınarak kurtuluşu i&ccedil;in O&#39;ndan yardım diliyor.</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) m&uuml;nacat ederken, bu hali ş&ouml;yle dile getiriyor: <strong><em>&quot;Ey Allah&#39;ım, eğer beni kapından kovsan kime sığınayım? Eğer beni dergahından uzaklaştırsan kimden yardım dileyeyim? Ey Allah&#39;ım, firar eden k&ouml;le mevlasından gayri kime d&ouml;nebilir? Mevlasının gazabından onu mevlasından başka kim kurtarabilir?&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.142)</p>\n\n<p>\n	Yine imam Zeyn-&uuml;l Abidin (a.s) Ebu Hamza-i S&uuml;mali&#39;ye &ouml;ğrettiği duada ş&ouml;yle diyor: <strong><em>&quot;Ey efendim! Ben senin fazlına sığınıyorum ve senden sana ka&ccedil;ıyorum&quot;</em></strong> (Bihar-&uuml;l Envar, c.98, s.84)</p>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin (a.s) aynı duanın devamında da ş&ouml;yle diyor: <strong><em>&quot;Kul mevlasından ve yaratık da yaratanından başka kimin kapısına gidebilir?&quot;</em></strong> (Bihar-&uuml;l Envar, c.98, s.88)</p>\n\n<p>\n	Allah&#39;ın korkusundan yine Allah&#39;ın kendisine sığınmak, kul ile Allah arasında bulunan irtibat konusunda en ince ve derin fikirlerin ifadesidir; bu sığınma Allah ile kul arasındaki sevgi ve &uuml;midin en ince ve en doğru sembollerindendir.</p>\n\n<p>\n	Hz. Ali (a.s) bu g&uuml;zel dua tablosunu işlerken bir şair ve ya bir ressam gibi hayal g&uuml;c&uuml;nden yardım almamaktadır. Allah-u Teala huzurunda duygu ve hislerini tam bir sadakatle dile getirmektedir.</p>\n\n<p>\n	Bu y&uuml;zden de bu tabloyu (kulun Rabbinden yardım dileme tablosunu) &ccedil;izdikten sonra Allah&#39;ın, kulunun yardımına koşmasını a&ccedil;ıklamaya koyuluyor.</p>\n\n<p>\n	A&ccedil;ıktır ki, m&uuml;&#39;min kulların tanıdığı sonsuz fazl ve rahmete sahip Allah-u Teala&#39;nın b&ouml;yle doğru, saf ve temiz duyguyu g&ouml;rmezlikten gelmesi, kulunun sevgi ve &uuml;midini kırması onun sevgisini reddetmesi ve &uuml;midini boşa &ccedil;ıkarması m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Hz. Ali (a.s) bu ger&ccedil;eğe işaret ederek ş&ouml;yle diyor: <strong><em>&quot;Ey mevlam! O, senin &ouml;nceden yaptığın merhametini umduğu halde nasıl azapta kalabilir? Ya senin fazl ve rahmetini &uuml;mit ettiği halde ateş onu nasıl yakabilir? Sen onun sesini işittiğin ve yerini g&ouml;rd&uuml;ğ&uuml;n halde ateş onu nasıl yakabilir? Sen onun zaaf ve g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; bildiğin halde cehennemin alevleri onu nasıl kuşatabilir? Sen onun sadakat ve doğruluğunu bildiğin halde cehennemin tabakaları arasında nasıl kalır? O seni &quot;Ey Rabbim&quot; diye &ccedil;ağırırken cehennem&#39;in azap melekleri nasıl ona eziyet edebilir?&quot;</em></strong></p>\n\n<p>\n	Acaba azap meleklerinin b&ouml;yle bir kulu cehennem ateşine s&uuml;r&uuml;p işkence vermeleri m&uuml;mk&uuml;n m&uuml;d&uuml;r? Oysa o Allah-u Teala&#39;yı &ccedil;ağırmakta, O&#39;na yalvarmakta ve tevhit ehli diliyle O&#39;na sığınmaktadır. Allah-u Teala&#39;nın hayatımızda g&ouml;r&uuml;nen hilim ve ihsanı kesin olarak b&ouml;yle bir şeyin olmayacağını kanıtlıyor. Hz. İmam Ali (a.s) da Allah&#39;ın ge&ccedil;mişteki hilim ve ihsanının onun gelecekteki, ihsanının nişanesi sayarak ş&ouml;yle diyor: <strong><em>&quot;Oysa o senin ge&ccedil;mişte olan hilmini ummaktadır.&quot; </em></strong>B&ouml;ylece Hz. İmam Ali (a.s) kulun Allah&#39;a olan muhabbetinden, Allah&#39;ın ona karşı muhabbetini keşfediyor.</p>\n\n<p>\n	B&ouml;ylece cehennem ateşi i&ccedil;erisinde bile Allah&#39;a aşk &uuml;midinin kalbinden ayrılmayacağına O&#39;ndan gayri bir sığınacak aramayacağına inandığı gibi, Allah-u Teala&#39;nın da kalbinde b&ouml;yle bir sevgiyi taşıyan kulunu hayal kırıklığına uğratmayacağına kesin olarak emindir.</p>\n\n<p>\n	Hz. İmam Ali&#39;nin bu halis bağlılık, bu g&uuml;venini ifade eden şu s&ouml;zleri &uuml;zerinde bir defa yine d&uuml;ş&uuml;nelim: <strong><em>&quot;Hayır asla asla b&ouml;yle olmaz, senden b&ouml;yle bir şey beklenmemektedir, senin fazlından bilinen de bu değildir. B&ouml;yle bir şey senin kendi fazl ve ihsanınla Tevhit ehli kullarına yaptığın muamelelere de benzememektedir. Ben kuşkusuz olarak biliyorum ki, eğer inkar edenlerini azaplandıracağına ve d&uuml;şmanlarını ebedi olarak cehennemde tutacağına h&uuml;kmetmeseydin, cehennem ateşini soğuk ve esenlik kılardın ve hi&ccedil; bir kimseyi oraya bırakmazdın.&quot;</em></strong> (Mefatih-&uuml;l Cinan Kumeyl Duası)</p>\n\n<p>\n	Mevlasını sevmekte olan, mevlasıyla olan kulun ilişkisinde bu karşılıklı g&uuml;ven ve bağlılık ortamını Hz. İmam Ali&#39;nin (a.s) diğer s&ouml;zlerinde de g&ouml;rmekteyiz. Mesela, Hazret, meşhur m&uuml;nacatında Allah-u Teala&#39;ya şu s&ouml;zlerle hitap ediyor: <strong><em>&quot;Andolsun senin izzet ve celaline, seni &ouml;yle seviyorum ki, onun tadı artık kalbimde yerleşmiştir. Vahdaniyetine inananların g&ouml;n&uuml;lleri, seni sevenlerin senin tarafından sevilmediklerine nasıl inanabilir?!&quot;</em></strong> (M&uuml;nacat-i Ehl-i Beyt, s.96-97)</p>\n\n<p>\n	Ve Hz. İmam Zeyn-&uuml;l Abidin&#39;in duasında da şu c&uuml;mlelerin yer aldığını g&ouml;r&uuml;yoruz<strong><em>: &quot;Ey Allah&#39;ım, vahdaniyetine ikrar etmekle izzet verdiğin bir nefsi, nasıl kendi hicranınla al&ccedil;altırsın? Ve sevgin ile dolmuş olan bir kalbi, nasıl ateşinin hararetiyle yakarsın?&quot; </em></strong>(Bihar-&uuml;l Envar, c.94, s.145)</p>\n\n<p>\n	Yine O Hazret Ebu Hamza-i S&uuml;mali&#39;ye &ouml;ğrettiği m&uuml;barek Ramazan ayının seherlerinde okunan duada da Allah-u Teala&#39;ya ş&ouml;yle sesleniyor: <strong><em>&quot;Ey Rabbim, acaba sana olan h&uuml;sn&uuml; zannımızı hi&ccedil;e mi &ccedil;ıkaracaksın?! Ya da &uuml;mitlerimizi boşa &ccedil;ıkararak bizi hayal kırıklığına mı uğratacaksın? Asla! Ey Kerim olan Allah, senin hakkındaki d&uuml;ş&uuml;ncemiz b&ouml;yle değildir, Senden umduğumuz da bu değildir. Ey Rabbim, bizim senden beklenti ve arzumuz &ccedil;oktur. Sana olan &uuml;midimiz ise b&uuml;y&uuml;kt&uuml;r.&quot;</em></strong> (Mefatih-&uuml;l Cinan, Ebu Hamza-i S&uuml;mali Duası)</p>\n\n<h2>\n	SEVGİDE OLAN İŞTİYAK &laquo;&Ouml;ZLEM&raquo; VE &Uuml;NS HALLERİ</h2>\n\n<p>\n	Sevginin iki g&ouml;r&uuml;nt&uuml;s&uuml; vardır. Sevgi, bazen iştiyak (&ouml;zlem) şeklinde ortaya &ccedil;ıkar, bazen de &uuml;ns şeklinde. Her iki hal de sevgiyi g&ouml;stermektedir. Ancak iştiyak (&ouml;zlem) halinin daha &ccedil;ok, seven kimsenin sevdiği kimseden uzak olduğu durumuyla; &uuml;ns halinin ise daha &ccedil;ok, seven kimsenin mahbubunun huzurunda bulunduğu haliyle uyumu vardır.</p>\n\n<p>\n	Bu iki hal, birbiri ardınca Allah&#39;a karşı kulun kalbinde zuhur etmektedir. Zira Allah-u Teala&#39;nın iki &ccedil;eşit tecellisi vardır. Bazen kuluna yakından, bazen de uzaktan tecelli eder. <strong><em>&quot;O Allah ki, uzaklaştı, g&ouml;r&uuml;nmez oldu ve yaklaştı, fısıltıları duydu.&quot;</em></strong> (Mefatih-&uuml;l Cinan, İftitah Duası.)</p>\n\n<p>\n	Allah-u Teala, kuluna uzaktan tecelli ettiğinde, kulunu &ouml;zlem haleti b&uuml;r&uuml;r. Yakından tecelli edip kulu mevlasının huzurunu hissettiği zaman ise, kulda &uuml;ns haleti zuhur eder<strong>.&quot;O, nerede olsanız sizinle beraberdir&quot;</strong> (Hadid/4) <strong>&quot;Biz, ona şahdamarından daha yakınız&quot;</strong> (Kaf/16) <strong>&quot;Kullarım sana beni sorarlarsa, de ki: Ger&ccedil;ekten de ben yakınım, &ccedil;ağıranın &ccedil;ağrısına, &ccedil;ağırdığı zaman cevap veririm&quot;</strong> (Bakara/186)</p>\n\n<p>\n	Hz. İmam Mehdi&#39;den (Allah onun zuhurunu yakın eylesin) nakledilen İftitah duasında bu iki halet &ccedil;ok g&uuml;zel şekilde a&ccedil;ıklanmıştır<strong><em>: &quot;Hamd (b&uuml;t&uuml;n &ouml;vg&uuml;ler) Allah&#39;a mahsustur ki, hicabı kaldırılamaz ve kapısı da kapatılamaz.&quot;</em></strong>(Mefatih-&uuml;l Cinan, İftitah Duası)</p>\n\n<p>\n	Kuşkusuz, hicabı kaldırılamayan, kapısı bağlanamayanın bizzat kendisidir. Fakat Allah-u Teala&#39;nın, bu anlayış ve d&uuml;ş&uuml;nceyle zikredilmesiyle o anlayış ve kavrayışla zikredilmesi arasında ne de b&uuml;y&uuml;k bir fark vardır!</p>\n\n<p>\n	Hicap (perde) iki kısımdır:</p>\n\n<p>\n	a) Zulmet (karanlık) hicabı.</p>\n\n<p>\n	b) Nur hicabı.</p>\n\n<p>\n	İnsanın g&ouml;rmesini &ouml;nleyen, bazen karanlığın yoğunluğu ve zulmet hicaplarıdır. Buna zulmet hicabı denir. Bazen de insanın g&ouml;rmesini &ouml;nleyen nur ışınlarının yoğunluğudur. G&uuml;neşin normal g&ouml;zle g&ouml;r&uuml;lmesini engelleyen, arada bir perde ve engelin olması değil, g&uuml;neşin nurunun şiddetli oluşudur. Buna ise nur hicabı denir.</p>\n\n<p>\n	Allah-u Teala ile kulları arasındaki zulmet hicabı, d&uuml;nya sevgisi, g&uuml;nah ve genel anlamda kalbin kararmasına yol a&ccedil;an her t&uuml;rl&uuml; pisliklerdir.</p>\n\n<p>\n	Ama Allah ile kulları arasındaki nur hicabı ise, daha değişik bir şeydir. Kaldırılamayan hicap da işte bu hicaptır. Nitekim Hz. İmam Mehdi (Allah onun zuhurunu yakın eylesin) mezkur duasında buna işaret etmişti.</p>\n\n<p>\n	Nur hicabı, kulların kalplerindeki &ouml;zlem ve sevginin daha da &ccedil;oğalmasına ve uyanmasına sebep olur. Hz. İmam Zeyn-&uuml;l Abidin (a.s) Allah-u Teala&#39;ya olan bu &ouml;zlem ve sevgiyi kendi m&uuml;nacatında ş&ouml;yle dile getiriyor: <strong><em>&quot;Susamışlık ateşimi, sana kavuşmaktan başka bir şey soğutamaz. Aşk yangınımı, senin likana erişmekten başka bir şey s&ouml;nd&uuml;remez. Sana olan &ouml;zlemimi, senin y&uuml;z&uuml;ne bakmaktan başka bir şey yok edemez. Kararsızlığımı, sana yaklaşmaktan başka bir şey gidermez. Y&uuml;reğimin yanmasını, senin rahmetinden başka bir şey bertaraf edemez. Hastalığıma, senin tıbbından başka bir şey şifa veremez. &Uuml;z&uuml;nt&uuml;m&uuml;, sana yakın olmaktan başka bir şey zail edemez. Yaramı, senin bağışından başka bir şey iyileştiremez. Kalbimin pasını, senin affından başka bir şey yıkayıp parlatamaz... Ey arzu edenlerin en son arzusu, ey dilek dileyenlerin en son dileği, ey arayanların en son maksadı, ey &ouml;zlemi olanların en y&uuml;ce &ouml;zlemi, ey salih kulların velisi, ey korkanların emanı, ey zorda kalanların davetini icabet eden, ey yoksulların sermayesi, ey miskinlerin hazinesi,...&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.150)</p>\n\n<p>\n	Bu tecellinin karşısında başka bir tecelli &ccedil;eşidi de vardır ki, O da Allah-u Teala&#39;nın kendisiyle kulları arasında hicap bulunmadan tecelli etmesidir. <strong>&quot;Onların gizli fısıltılarını işitir.&quot;</strong> <strong>&ldquo;O, onlara şahdamarlarından bile yakındır.&quot; &quot;Kişi ile kalbi arasına girer.&quot;</strong> Kullarının kalplerinden ge&ccedil;en hi&ccedil; bir şey ona gizli kalmaz. Bu halde kul, mevlasının huzurunda olduğunu hisseder. Dolayısıyla ona muhalefet etmekten &ccedil;ekinir, onu zikretmekle &uuml;ns bulur, onunla raz-u niyaz etmeğe ve dua etmeğe alışır. B&ouml;ylece de m&uuml;nacatını, zikrini, duasını ve Allah-u Teala&#39;nın huzurundaki halini uzatır.</p>\n\n<p>\n	Kudsi hadiste Allah-u Teala, ortalık sakinleşip herkes uykuya teslim olduktan sonra, gecenin karanlığında, bu kulların nasıl O&rsquo;nun huzurunda durup O&rsquo;nu zikrettiklerini bazı peygamberlerine ş&ouml;yle tarif ediyor: <strong><em>&quot;Eğer onları gecenin karanlığında kıyam halinde g&ouml;rsen, sanırsın ki, ben onların g&ouml;z&uuml; &ouml;n&uuml;nde temess&uuml;l bulmuşum, onlar da bana hitap ediyorlar; oysa ben, g&ouml;r&uuml;lmekten m&uuml;nezzehim. Onlar benimle konuşuyorlar, oysa ben, hazırda olmaktan daha y&uuml;ceyim.&quot; </em></strong>(Kitab-ı Likaullah, s.101)</p>\n\n<p>\n	B&ouml;yle bir halde artık kul, Allah&#39;ın huzurunda durmaktan usanmaz ve asla zamanın ge&ccedil;tiğinin farkında bile olmaz. G&ouml;rm&uuml;yor musun, insan &ccedil;ok sevdiği bir dostunun huzurunda olduğu zaman hi&ccedil; usanır mı? Hi&ccedil; vaktin ge&ccedil;tiğinin farkında olur mu? O halde eğer bir insan, Allah-u Teala&#39;nın huzurunda olduğunun farkında olur, her s&ouml;ylediğini O&#39;nun duyduğunu bilir ve kendisini g&ouml;rd&uuml;ğ&uuml;nden haberdar olursa, o zaman hi&ccedil; usanır mı? B&ouml;yle olunca da Allah-u Teala&#39;nın zikriyle &uuml;ns bulur, kalbinde g&uuml;ven meydana gelir. <strong>&quot;Bilin ki Allah&#39;ın zikriyle kalpler g&uuml;ven bulur.&quot; </strong>(Ra&#39;d/28)</p>\n\n<p>\n	Hz. İmam Mehdi (Allah onun zuhurunu yakın eylesin) İftitah Duası olarak bilinen duasında Allah-u Teala&#39;ya ş&ouml;yle hitap ediyor: <strong><em>&quot;Artık seni korkarak değil, tam bir emniyet i&ccedil;erisinde &ccedil;ağırıyor, &uuml;ns haliyle sana yalvarıyor ve dileklerimi nazla a&ccedil;ıklıyorum.&quot;</em></strong></p>\n\n<p>\n	Ş&uuml;phe yok ki, bu &ccedil;eşit Allah-u Teala&#39;ya &uuml;ns bulmak, Allah&#39;a g&uuml;venmek, Allah&#39;ın huzurunda emniyet hissetmek, Allah-u Teala&#39;nın hazır olduğuna inanmak ve O&#39;nun yakınlığını hissetmekten kaynaklanır. Bu hal, kulun Allah&#39;a karşı olan en g&uuml;zel hallerinden biridir, ama yine de insanın Allah&#39;la olan irtibatının tamamını g&ouml;stermemektedir. Aksine, bu hal &ouml;zlem haliyle birlikte olmalıdır ki, kemal noktasına ersin ve uyum ve d&uuml;zen i&ccedil;erisine girmiş olsun.</p>\n\n<p>\n	Bu iki hal, Allah&#39;ın velilerinin ve sal&icirc;h kullarının ibadetlerinde ve Allah&#39;la olan irtibatlarında a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. Bazen &ouml;zlem ve sevgi hali onların ibadetlerine ve Allah&#39;la olan irtibatlarına hakim olur; bazen de &uuml;ns, g&uuml;ven ve s&uuml;kunet hali, bazen de her iki hal birlikte bulunur. &Ouml;zlem ve sevgi, &uuml;ns ve g&uuml;ven hallerinin birlikte olduğu bu bileşik hal en faziletli, en sağlam, ve Allah&#39;la olan irtibat y&ouml;n&uuml;nden dengeli ve uyumlu olmaya en yakın haldir.</p>\n\n<p>\n	Hammad ibn-i Habib El-Attar El-Kufi diyor: &quot;Geceleyin Z&uuml;bale&#39;den hacca doğru yola &ccedil;ıktık. Yolun yarısında siyah bir fırtına kalktı ve b&ouml;lgeyi karanlığa boğdu. Kafiledekiler birbirlerinden ayrı d&uuml;şt&uuml;ler. Ben de o &ccedil;&ouml;llerde yolumu kaybettim ve nihayet bir derede buldum kendimi. Gece tam manasıyla kararınca b&uuml;y&uuml;k bir ağaca sığındım; o anda beyaz elbise giymiş, kendisinden misk kokusu gelen bir gencin bana doğru geldiğini g&ouml;rd&uuml;m. Kendi kendime; bu adam, dedim, Allah&#39;ın velilerinden birisi olsa gerek, eğer benim burada bulunduğumun farkına varırsa buradan gider ve yapmak istediği amelleri yapmaz. Bunun i&ccedil;in elimden geldiği kadar saklanmaya &ccedil;alıştım. Yaklaşınca baktım ki, namaza hazırlandı. Sonra da ayakta durarak şu s&ouml;zleri demeğe başladı: <strong><em>&quot;Ey kendi g&uuml;&ccedil; ve kudretiyle her şeye hakimiyet kuran ve her şeye kahir olan Allah, kalbime sana y&ouml;nelme neşesini indir ve beni, sana itaat edenlere kavuştur.&quot;</em></strong> Hammad diyor: Daha sonra namaza başladı ve hava ağarmaya başlarken ayakta olduğu halde şu c&uuml;mleleri s&ouml;ylemeye başladı: <strong><em>&quot;Ey arayanların kast edip hidayet edici olarak buldukları kimse, ey korkanların y&ouml;nelip, ihsan sahibi olarak g&ouml;rd&uuml;kleri Allah, ey abitlerin sığınıp bahşiş edici olarak buldukları zat, v&uuml;cudunu senden başkasının hizmetine adayan kimse ne zaman rahatlık bulur? Senden gayrisine y&ouml;nelen kimse, ne zaman neşe bulabilir? Ey Allah&#39;ım, karanlık par&ccedil;alandı, fakat ben, sana ibadet etmekten arzumu alamadım ve sana m&uuml;nacat etmeğe doymadım. Sen</em></strong> <strong><em>Muhammed ve onun Ehl-i Beyt&#39;ine rahmetini g&ouml;nder ve bana senin nazarında iki işten en iyisini nasip eyle, ey rahmedenlerin en merhametlisi!&quot;</em></strong></p>\n\n<p>\n	Hammad diyor: Onu g&ouml;zden kaybedeceğimden korkarak hemen ona sarılarak ş&ouml;yle dedim: &quot;Senden yorgunluk usanmışlığını giderip sana korku lezzetinin &ouml;zlemini veren Rabbinin aşkına kim olduğunu s&ouml;yler misin?&quot;</p>\n\n<p>\n	Buyurdular ki: <strong><em>&quot;Allah aşkına dediğin i&ccedil;in kendimi tanıtıyorum; ben, Ali ibn-i H&uuml;seyin ibn-i Ali İbn-i Ebi Talib&#39;im.&quot;</em></strong> (Bihar-&uuml;l Envar, c.47, s.77-78)</p>\n\n<p>\n	Asmei diyor: Bir gece K&acirc;be&#39;yi tavaf ediyordum. Bu sırada g&uuml;zel y&uuml;zl&uuml; ve uzun sa&ccedil;lı bir gencin K&acirc;be&#39;nin perdesinden asılarak şunları dediğini g&ouml;rd&uuml;m: <strong><em>&quot;Ey Allah&#39;ım, g&ouml;zler uyudu, yıldızlar y&uuml;kseldi, sen de Hayy ve Kayyum olan bir padişahsın, padişahlar kapılarını kapattılar ve &ouml;nlerine bek&ccedil;i diktiler, ama senin kapın sailler i&ccedil;in a&ccedil;ıktır, ben de sana, rahmet g&ouml;z&uuml;yle bana bakman i&ccedil;in geldim; ey rahmedenlerin en merhametlisi&quot;.</em></strong></p>\n\n<p>\n	Sonra da&nbsp; şu beyitleri okumaya başladı:</p>\n\n<p>\n	<strong><em>&ldquo;Ey karanlıklarda darda kalanların dualarına icabet eden!</em></strong></p>\n\n<p>\n	<strong><em>Ey hastalık zamanı zarar ve belayı gideren!</em></strong></p>\n\n<p>\n	<strong><em>Senin ziyaret&ccedil;ilerin evinin etrafında hep uyudular, </em></strong></p>\n\n<p>\n	<strong><em>Ama yalnız sen uyumazsın, ey Kayyum! </em></strong></p>\n\n<p>\n	<strong><em>Ey Rabbim, sana dua ediyorum, emrettiğin dua ile, </em></strong></p>\n\n<p>\n	<strong><em>K&acirc;be evi ve Beyt-ul Haram&#39;ın h&uuml;rmetine benim ağlamama rahmeyle.</em></strong></p>\n\n<p>\n	<strong><em>Eğer haddini aşıp isyan eden, senin affını &uuml;mit edemezse,</em></strong></p>\n\n<p>\n	<strong><em>Artık kim isyan edenlere nimetlerle bahşişte bulunur?&rdquo;</em></strong></p>\n\n<p>\n	Asmei daha sonra: &quot;Onu takip ettim ve Onun Zeyn-&uuml;l Abidin olduğunu g&ouml;rd&uuml;m.&quot; diyor.&quot; (Bihar-&uuml;l Envar, c.46, s.818)</p>\n\n<p>\n	Tavus-&uuml;l Fakih diyor: &quot;Onun (İmam Zeyn-&uuml;l Abidin&#39;in) yatsı namazından seher vaktine kadar K&acirc;be&#39;nin etrafında tavaf edip ibadetle meşgul olduğuna şahit oldum. Bu arada bir kimseyi (etrafında) g&ouml;rmeyince g&ouml;zlerini g&ouml;ğe dikerek ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Ey Allah&#39;ım, g&ouml;klerinin yıldızları g&ouml;r&uuml;nmeye başladı, mahlukatının g&ouml;zleri uyudu. Ama senin kapıların sailler i&ccedil;in a&ccedil;ıktır. Ben de sana geldim ki, beni bağışlayasın, bana rahmedesin ve kıyamet sahasında ceddim Muhammed&#39;in y&uuml;z&uuml;n&uuml; bana g&ouml;steresin.&quot;</p>\n\n<p>\n	Sonra da ağlayıp ş&ouml;yle dedi: <strong><em>&quot;Andolsun senin izzet ve celaline, ben isyan etmemle sana karşı &ccedil;ıkmak istemedim. Sana isyan ederken senin varlığından ş&uuml;phe ediyordum diye de isyan etmedim. Veya senin azabına cahil olduğumdan ya da cezana aldırmadığımdan dolayı da isyan etmedim. Hayır, nefsim bana k&ouml;t&uuml; işleri kolay ve g&uuml;zel g&ouml;sterdi, ayıplarımı &ouml;rtmek i&ccedil;in &uuml;zerime attığın perde de bu konuda nefsime yardımcı oldu. Fakat şimdi senin azabından beni kim kurtarır? Eğer sen benden kendi ipini kesersen kimin ipine tutunabilirim? Ne de k&ouml;t&uuml; olacak yarın, y&uuml;k&uuml; (su&ccedil;u) az olanlara &quot;Ge&ccedil;in&quot; ve y&uuml;k&uuml; ağır olanlara &quot;Durun&quot;, dendiğinde senin huzurunda durmak. Acaba y&uuml;k&uuml; hafif olanlarla mı, yoksa y&uuml;k&uuml; ağır olanlarla mı bekleyeceğim? Vay benim halime, &ouml;mr&uuml;m ge&ccedil;tik&ccedil;e hatalarım &ccedil;oğalıyor ve ben t&ouml;vbe etmiyorum. Fakat artık Rabbimden utanacağım vakit gelmiştir.&quot;</em></strong></p>\n\n<p>\n	Sonra da ağlayıp şu şiirleri s&ouml;yledi:</p>\n\n<p>\n	<strong><em>&ldquo;Beni ateşte mi yakacaksın ey en son ama&ccedil;!</em></strong></p>\n\n<p>\n	<strong><em>O halde &uuml;midim nerede kalacak, sonra nerede sevgim?</em></strong></p>\n\n<p>\n	<strong><em>K&ouml;t&uuml; ve utandırıcı işlerimle geldim sana.</em></strong></p>\n\n<p>\n	<strong><em>Yaratıklar i&ccedil;erisinde hi&ccedil; bir kimse benim kadar su&ccedil; işlememiştir.&rdquo;</em></strong></p>\n\n<p>\n	Sonra ağladı ve ş&ouml;yle dedi: <strong><em>&quot;Ey her eksiklikten m&uuml;nezzeh olan Allah, sana sanki g&ouml;rm&uuml;yorsun gibi isyan ediliyor, ama sen, sanki sana isyan edilmemiş gibi hilimle davranıyorsun, ve sanki senin onlara ihtiyacın varmış gibi g&uuml;zel bahşişlerle yaratıklarına muhabbet ediyorsun. Oysa ey Efendim, senin onlara hi&ccedil; ihtiyacın yoktur.&quot;</em></strong></p>\n\n<p>\n	Sonra secdeye kapandı. Tavus-&uuml;l Fakih diyor: Bu arada ben o Hazret&rsquo;e yaklaşıp başını alıp dizimin &uuml;st&uuml;ne koydum ve ağlamaya başladım, &ouml;yle ki, g&ouml;z yaşlarım y&uuml;z&uuml;ne damladı. Hz. Zeyn-&uuml;l Abidin kalkıp oturdu ve <strong><em>&quot;Beni Rabbimin zikrinden alıkoyan kimdir?&quot;</em></strong> diye sordu. Dedim: &quot;Benim, Tavus; ey Rsulullah&#39;ın oğlu, bu denli telaşlanma ve korku ni&ccedil;in b&ouml;yle? Aslında isyan edip g&uuml;nah işleyen bizler b&ouml;yle yapmalıyız. Oysa senin baban H&uuml;seyin ibn-i Ali&#39;dir, annen Fatımat-&uuml;z Zehra&#39;dır, ceddin Resullah&#39;tır, sen ni&ccedil;in b&ouml;yle ağlıyorsun. Hz. Zeyn-&uuml;l Abidin bana y&ouml;nelerek buyurdu: <strong><em>&quot;Heyhat, heyhat ey Tavus, babamdan, annemden, ve ceddimden s&ouml;z etme, Allah-u Teala Habeşe k&ouml;lelerinden bile olsa, cenneti g&uuml;zel itaat edenler i&ccedil;in yaratmıştır, cehennemi ise Kureyş oğullarından bile olsa, isyan edenler i&ccedil;in yaratmıştır. Acaba şu ayeti kerimeyi duymamış mısın ki, Allah-u Teala ş&ouml;yle buyuruyor: &quot;Sura &uuml;f&uuml;r&uuml;l&uuml;nce artık o g&uuml;nde onlar arasında soy sop kalmayacak ve birbirlerini soramayacaklardır. Andolsun Allah&#39;a ki, yarın &ouml;nceden g&ouml;ndermiş olduğun hayır amelden gayri bir şeyin sana yararı olmayacaktır.&quot;</em></strong> (Bihar-&uuml;l Envar, c.46, s.81-82)</p>\n\n<p>\n	Ehl-i Beyt&#39;ten (Allah&#39;ın selamı onlara olsun) gelen &uuml;ns ve &ouml;zlem hallerine işaret eden dua ve m&uuml;nacatlar b&ouml;yle canlı &ouml;rneklerle doludur. &Ouml;zellikle de Allame Meclisi&#39;nin Bihar-&uuml;l Envar kitabında Hz. İmam Zeyn-&uuml;l Abidin&#39;den (Allah&#39;ın selamı ona olsun) naklettiği M&uuml;nac&acirc;t&#39;ı Hamse Aşere de &uuml;ns ve &ouml;zlem haletleri has bir şekilde yer almıştır.</p>\n\n<p>\n	Ehl-i Beyt&#39;ten gelen k&uuml;lt&uuml;rel miras b&ouml;ylece y&uuml;ce anlam bakımından zengin bir hazineyi teşkil ederken, diğerlerinin nezdinde bunlara &ccedil;ok az rastlanmaktadır.</p>\n\n<p>\n	Burada bu bahsi sona erdirmeden &ouml;nce, bu t&uuml;r y&uuml;ce kavramları i&ccedil;eren Ehl-i Beyt dualarından yine bazı &ouml;rnekleri zikretmekte yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	<strong><em>&quot;Ey Allah&#39;ım kimdir ki, senin muhabbetinin lezzetini tatmış olup da senin yerine başkasına y&ouml;nelsin? Ve kimdir ki, sana yakın olmaya &uuml;ns bulduktan sonra senden y&uuml;z &ccedil;evirmeyi d&uuml;ş&uuml;ns&uuml;n?</em></strong></p>\n\n<p>\n	Ey Allah&#39;ım! bizi, kendi yakınlığın ve velayetin i&ccedil;in se&ccedil;tiklerinden, halis aşk ve sevgini nasip eylediklerinden, senin likanın &ouml;zlemini verdiklerinden, senin kaza ve kaderine razı ettiklerinden, senin y&uuml;z&uuml;ne nazar etmek bahşişinde bulunduklarından, senin rızanı se&ccedil;meği kendilerine ihsan ettiklerinden, senin ayrılığından ve y&uuml;z &ccedil;evirmenden koruduklarından, kendi katında kendilerine doğruluk makamını hazırladıklarından, seni tanımaya mahsus kıldıklarından, sana ibadet eylemeğe ehil kıldıklarından, seni istemek aşkını kalplerine yerleştirdiklerinden, seni m&uuml;şahede etmeğe se&ccedil;tiklerinden, yalnızca sana y&ouml;nelmeği nasip ettiklerinden, kalplerini yalnızca senin aşkın i&ccedil;in boşalttıklarından, senin katında olanlara ulaşmaya iştiyak verdiklerinden, seni zikretmeği ilham ettiklerinden, sana ş&uuml;kretmeği eta ettiklerinden, sana itaat etmekle uğraştırdıklarından, salih kullarından kıldıklarından, seninle m&uuml;nacat etmek i&ccedil;in se&ccedil;tiklerinden ve senden alıkoyan her şeyden kopardıklarından karar kıl!&quot;</p>\n\n<p>\n	<strong><em>&quot;Ey Allah&#39;ım! bizleri, seninle hoşnut olan, sana meyletmek tabiatlarında yer alan, g&uuml;nleri sana ağlayıp sızlamakla ge&ccedil;en, alınları senin azametine secde eden, g&ouml;zleri sana ibadet etmek i&ccedil;in uykusuz kalan, senin haşyetinden g&ouml;zyaşları akan, kalpleri senin sevgine asılmış, y&uuml;rekleri senin heybetinden kopar hale gelenlerden eyle!&quot;</em></strong></p>\n\n<p>\n	<strong><em>&quot;Ey Zat-i Akdes&#39;inin nuru, sevenlerinin g&ouml;zlerinin aydınlığı, ey y&uuml;z&uuml;n&uuml;n subuhatı (parlaklığı) ariflerinin kalplerinin &ouml;zlemi, ey &ouml;zleyenlerin kalplerinin arzusu, ey sevenlerin arzularının en sonu, senden senin sevgini, seni sevenlerin sevgisini ve sana yaklaştıran her ameli sevmeyi bana lutuf eylemeni istiyorum ve yine senden kendini bana başkalarından daha sevimli kılmanı, sana olan sevgimi&quot; senin rızana bir delilim ve sana olan &ouml;zlemimi, sana isyan etmekten &ouml;nleyicim kılmanı istiyorum. Sana nazar etmeği bana nasip etmekle, bana minnet eyle, bana sevgi ve rahmet g&ouml;z&uuml;yle bak ve benden y&uuml;z&uuml;n&uuml; &ccedil;evirme.&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.148)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere yukarıdaki dua, sevgi, &ouml;zlem ve &uuml;ns ile doludur. Artık bu konuda bir şey s&ouml;ylemek de gerekmez. Zira ki, ne duanın kendi c&uuml;mlelerinde bulunan g&uuml;zelliğe daha fazla bir g&uuml;zellik verilebilir ve ne de onlarda bulunan a&ccedil;ıklığa daha bir a&ccedil;ıklık getirilebilir? Fakat yukarıdaki duada her şeyden daha &ouml;nce şu c&uuml;mleler insanın dikkatini &ccedil;ekmektedir:</p>\n\n<p>\n	&quot;Ey &ouml;zleyenlerin kalplerinin arzusu, ey sevenlerin arzularının sonu...&quot;</p>\n\n<p>\n	&quot;Ey Zat-ı Akdes&#39;inin nuru, sevenlerinin g&ouml;zlerinin aydınlığı. Ey y&uuml;z&uuml;n&uuml;n Subuhatı (parlakığı) ariflerinin kalplerinin &ouml;zlemi.&quot;</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin&#39;in (a.s) bu duada &uuml;&ccedil; isteği vardır, ki kulun Allah-u Teala&#39;dan istediği en b&uuml;y&uuml;k isteklerindendir:</p>\n\n<p>\n	O her şeyden &ouml;nce Allah-u Teala&#39;dan onu kendisi i&ccedil;in kul olarak se&ccedil;mesini, kalbinde kendi sevgisini karar kılmasını, t&uuml;m ilgisinin yalnızca ona y&ouml;nelmesini sağlamasını, onu kendi katındaki nimetlere meyillendirmesini, kalbini kendi sevgisi i&ccedil;in ayrı şeylerden boşaltmasını, ona kendi zikrini ilham etmesini, onu kendisinden koparan her şeyden koparmasını istemektedir.</p>\n\n<p>\n	İmamın Allah-u Teala&#39;dan en son isteği olan Allah-u Teala&#39;nın vechine bakmak i&ccedil;in yukarıda sıralanan istekler bir başlangı&ccedil; gibidir. Bu başlangı&ccedil; olmaksızın insanın, b&uuml;t&uuml;n peygamberlerin ve sıddıkların gayesi olan Allah-u Teala&#39;nın likasına nail olarak O&rsquo;nun kerim vechine nazar etmek zirvesine ulaşmak m&uuml;mk&uuml;n olamaz.</p>\n\n<p>\n	Allah-u Teala&#39;nın vechine nazar etmek Allah&#39;ın se&ccedil;kin kullarına nasip eylediği bir nimet olduğuna g&ouml;re, kulun bunu, Allah&#39;tan kendine has yollardan ona nasip eylemesini talep etmesi gerekir. Zira Allah-u Teala kullarından birisine bir rızkı l&uuml;tuf ettiğinde, ona o rızkı, &ouml;zel yollardan ve ona has vesilelerle nasip eder.</p>\n\n<p>\n	Allah-u Teala&#39;dan kendine has yol ve vesileler dışında, onlara bir rızk vermesini isteyenler, Allah-u Teala&#39;nın kendi kulları i&ccedil;in tayin ettiği s&uuml;nnet ve kanunlara aykırı olarak onlara bir şey vermesini istemekteler...</p>\n\n<p>\n	İnsanı Allah-u Teala&#39;nın likası zirvesine y&uuml;kseltip O&#39;nun kerim vechini m&uuml;şahede etmeğe g&ouml;t&uuml;ren kapılar şunlardan ibarettir:</p>\n\n<p>\n	a) Kalbi d&uuml;nyayla ilgili her t&uuml;rl&uuml; pislik, bağlılık ve ilgiden boşaltmak gerekir. Bu işe ulama <strong>(Tahliye)</strong> derler yani, kalbi Allah&#39;dan gayrisine olan her t&uuml;rl&uuml; ilgi ve bağlılıktan temizlemek. İmam buna işaret ederek diyor:</p>\n\n<p>\n	&quot;Bizi kendi sevgin i&ccedil;in halis kıldığın, y&uuml;zlerini yalnız kendine y&ouml;nelttiğin, kalplerini yalnız kendi sevgin i&ccedil;in boşalttığın ve senden alıkoyan her şeyden kopardığın kimselerden kıl.&quot;</p>\n\n<p>\n	Bu, başlangı&ccedil;ta gerekli olan birinci noktadır ve olumsuz bir nitelik taşır.</p>\n\n<p>\n	Başlangı&ccedil;ta gerekli olan ikinci nokta ise s&uuml;slenme anlamına gelen <strong>(Tahliye)</strong> dedikleri şeydir ve olumlu nitelik taşır. İmam Zeyn-&uuml;l Abidin buna işaretle s&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Ey Allah&#39;ım! Beni kendi h&uuml;k&uuml;mlerine razı kıldıklarından, senin rızana bağladıklarından, kendi marifetine mahsus kıldıklarından, sana ibadet etmek liyakatini verdiklerinden, senin katında olanı istemeği l&uuml;tuf ettiklerinden, zikrini ilham ettiklerinden, sana ş&uuml;kretmeği nasip ettiklerinden, kendi itaatine meşgul ettiklerinden, mahlukatının salihlerinden, kendinle m&uuml;nacat etmeğe se&ccedil;tiklerinden kıl.&quot;</p>\n\n<p>\n	&quot;Ey Allah&#39;ım! Bizi alınları senin azametin karşında secdeye kapananlardan, g&ouml;zleri senin hizmetinde uykusuz kalanlardan, senin korkundan g&ouml;z yaşları akanlardan ve senin heybetinden y&uuml;rekleri kopanlardan kıl&quot;.</p>\n\n<p>\n	Her iki noktasıyla birlikte bu başlangı&ccedil; merhalesi, Allah&#39;a y&ouml;nelmenin anahtarı olup insanı likaullaha ulaştırır, onun cemal ve celalini m&uuml;şahede etmeğe muvaffak kılar.</p>\n\n<p>\n	2 &ndash; Bu, Allah&#39;a doğru hareketin orta merhalesidir. Bu sağlanmadık&ccedil;a insanın Allah&#39;a doğru hareket edip onun civarına ulaşması ve bilahare <strong>&quot;muktedir padişah&#39;ın katında doğru bir makamda&quot; </strong>(Kamer/54) yer alması m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	B&uuml;t&uuml;n peygamber, imam ve sıddıkların arzuladığı, insanı bu amaca ulaştıran binek Allah&#39;a olan &ouml;zlem, sevgi ve &uuml;nst&uuml;r. Sevgi, &ouml;zlem ve &uuml;ns olmaksızın insanın, Allah&#39;ın likasına y&uuml;kselmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ş&uuml;phesiz sevgi, &ouml;zlem ve &uuml;ns Allah-u Teala&#39;nın se&ccedil;tiği kullarına l&uuml;tuf ettiği bir ilahi rızktır. Fakat İmam Zeyn-&uuml;l Abidin&#39;in bu duada zikrettiği birtakım &ouml;n şartların temin edilmesinden sonra verilen bir rızktır.</p>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin bu isteğine kavuşmak i&ccedil;in ısrar edip, &ccedil;eşitli ara&ccedil; ve tabirlerle onu Allah-u Teala&#39;dan istemektedir. O, şu g&uuml;zel deyim ve tabirlerle Allah&#39;a seslenip O&rsquo;nu &ccedil;ağırmaktadır: <strong><em>&quot;Ey &ouml;zleyenlerin kalplerinin &ouml;zlemi&quot;</em></strong> ve <strong><em>&quot;Ey aşıkların en son arzusu!&quot;</em></strong></p>\n\n<p>\n	Sonra da İmam Zeyn-&uuml;l Abidin Allah-u Teala&#39;dan sevgiyi, O&rsquo;nu sevenleri sevmesini ve O&#39;nun yakınlığına ulaştıran her ameli sevmeği kendisine vermesini istiyor.</p>\n\n<p>\n	Şimdi İmam&#39;ın s&ouml;zlerini g&ouml;zden ge&ccedil;irelim. Zira yorum yapmak bizi, İmam&#39;ın bu duada a&ccedil;tığı sevgi ufuklarına direkt olarak bakmak fırsatından alıkoyuyor: <strong><em>&quot;Ey Allah&#39;ım, senden senin sevgini ve seni sevenleri sevmeği ve sana ulaştıracak her ameli sevmeği bana vermeni istiyorum. Yine senden istiyorum ki, kendini bana başkalarından daha sevimli kılasın, sana olan sevgimi senin rıdvanına olan &ouml;nderim ve sana olan &ouml;zlemimi sana isyan etmeğe bir engel kılasın. Sana nazar eylemek minnetini bana inayet eyle, bana sevgi ve şefkat g&ouml;z&uuml;yle bak ve y&uuml;z&uuml;n&uuml; benden &ccedil;evirme.&quot;</em></strong></p>\n\n<p>\n	Yine İmam Zeyn-el Abidin (a.s) ş&ouml;yle diyor: <strong><em>&quot;Ey Allah&#39;ım, bizi senin likanı &ouml;zleyenlerden, senden uzak ve ayrı kalmaktan koruduklarından ve seni istemek i&ccedil;in kalplerini şaşkına uğrattıklarından kıl.&quot;</em></strong></p>\n\n<p>\n	Sonra ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&quot;Allah&#39;ım, bizleri s&uuml;rekli olarak seninle g&uuml;ven bulup sana meyledenlerden, g&uuml;nleri sana ağlayıp sızlamakla ge&ccedil;enlerden, kalpleri senin sevgine bağlananlardan ve y&uuml;rekleri senin korkunla dolanlardan eyle.&quot;</p>\n\n<p>\n	Kısacası, bu aşamadaki istekleri şu d&ouml;rt noktada &ouml;zetleyebiliriz:</p>\n\n<p>\n	1 - Allah-u Teala&#39;nın bizleri kendisinden uzaklaştırmaması.</p>\n\n<p>\n	2 - Kendi sevgi ve aşkını nasip eylemesi.</p>\n\n<p>\n	3 - Kendisine &uuml;ns bulmayı eta eylemesi.</p>\n\n<p>\n	4 - Kendi lika &ouml;zlemini vermesi.</p>\n\n<p>\n	İmam Zeyn-el Abidin (a.s) şu parlak c&uuml;mlede &uuml;ns ve &ouml;zlemi ş&ouml;yle dile getiriyor: <strong><em>&quot;Bizleri s&uuml;rekli olarak seninle g&uuml;ven bulanlardan ve sana meyledenlerden kıl.&quot;</em></strong></p>\n\n<p>\n	Allah&#39;la g&uuml;ven bulmak ve ona meyletmek ayrı ayrı şeylerdir. İmam onların her ikisini de talep etmektedir. Ancak g&uuml;ven bulmak likadan doğan &uuml;nsten ibarettir. İştiyak ise lika etmeye y&ouml;nelişten doğan &ouml;zlemden ibarettir.</p>\n\n<p>\n	3 - Bu y&uuml;ce duada Allah&#39;a y&uuml;celiş yolculuğunda s&ouml;z konusu edilen &uuml;&ccedil;&uuml;nc&uuml; aşama ise, enbiya ve sıddıkların arzulayıp gaye edindikleri Allah&#39;ın y&uuml;ce vechine ve g&uuml;zel cemaline nazar eylemeyi istemektir. Bu ama&ccedil; &ouml;yle bir ama&ccedil;tır ki, ona ancak Allah&#39;ın kendi civarı ve yakınlığı i&ccedil;in se&ccedil;tiği kimselerin en se&ccedil;kinleri ulaşabilirler.</p>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin (a.s) ş&ouml;yle dua ediyor:</p>\n\n<p>\n	&quot;Allah&#39;ım, bizi sana ulaştıracak yolların yolcusu eyle ve sana vardıran yolların en yakınından g&ouml;t&uuml;r. Uzağı bize yaklaştır. Zorlukları bize kolaylaştır. Bizleri sana varmak i&ccedil;in yarışan, s&uuml;rekli kapını &ccedil;alan, gece g&uuml;nd&uuml;z sana kulluk eden, heybetinden korkuya kapılan kullarına kavuştur. Onlara ki, yolları onlar i&ccedil;in d&uuml;md&uuml;z kılmışsın, arzularına kavuşturmuşsun, isteklerinde muvaffak kılmışsın, kendi ihsanınla dileklerini ger&ccedil;ekleştirmişsin, kalplerini kendi sevginle doldurmuşsun?&quot;</p>\n\n<p>\n	<strong><em>&quot;Ey O&rsquo;na y&ouml;nelenlere y&ouml;nelip kendi ihsanıyla kerem eden, O&rsquo;ndan gafil olanlara ise rahmedip rafet g&ouml;steren ve onları kendi kapısına cezb etmek i&ccedil;in sevgi ve şefkatini esirgemeyen (Allah), senden en fazla nasip alan, senin katında en y&uuml;ce makamı olan, senin sevginden en fazlasını kalbinde taşıyan ve senin marifetinden en &uuml;st&uuml;n payı alan insanlardan kılmanı istiyorum beni. B&uuml;t&uuml;n gayretimi yalnız sana adadım, arzumu yalnız sana y&ouml;nelttim. Başkası değil, yalnız sensin muradım. Başkası i&ccedil;in değil, yalnız senin i&ccedil;indir uykusuz kalmam. Senin likan g&ouml;z&uuml;m&uuml;n nuru, sana m&uuml;nacat etmektedir benim neşem ve senin yanındadır rahatlığım, derdimin &ccedil;aresi, yangınımın şifası, kederimin kalkması. &Ouml;yleyse sen ol benim yalnızlığımı gideren, s&uuml;r&ccedil;melerimi affeden, t&ouml;vbemi kabul eden, duama icabet eden, g&uuml;nahtan korunmamı &uuml;stlenen, ihtiyacımı gideren! Ve ey benim nimetim ve cennetim, d&uuml;nyam ve ahiretim, beni kendinden koparma ve kendinden uzaklaştırma.&quot;</em></strong> (Bihar-&uuml;l Envar, c.94, s.148)</p>\n\n<p>\n	Bu, Allah&#39;ın aşkıyla dolup taşıp, kalpten coşan raz-u niyazlardan ve y&uuml;ce m&uuml;nacatlardan kısa bir &ouml;rnektir. Bu gibi m&uuml;nacatlar, ancak Allah&#39;ın se&ccedil;kin kıldığı kullarından, yani peygamberlerin vasileri olan Ehl-i Beyt İmamlarından bize ulaşmıştır.</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s) bu m&uuml;barek du&acirc;da, Allah-u Teala&#39;dan tek bir yola değil, kendisine vardıran b&uuml;t&uuml;n yollara muvaffak kılmasını diliyor. Zira eğer insan tek bir yol değil, &ccedil;eşitli yollardan Allah&#39;a hareket ederse, daha &ccedil;abuk maksada varır ve yakınlığı Allah&#39;a daha g&uuml;&ccedil;l&uuml; olur.</p>\n\n<p>\n	Elbette bu yolların hepsi sırat-ı mustakimde yer alan Kur&#39;an-ı Kerim&#39;in tabiriyle sub&uuml;l-&uuml;s selam, yani esenlik yolu olmalıdır.</p>\n\n<p>\n	Sonra İmam Zeyn-el Abidin (a.s) Allah-u Teala&#39;dan onu, gece ve g&uuml;nd&uuml;zlerini Allah&#39;ın kulluk ve ibadetinde ge&ccedil;irip O&#39;na varmak i&ccedil;in yarışa giren salih kullarından kılmasını istiyor.</p>\n\n<p>\n	Elbette Allah&#39;a varan yol &ccedil;ok zor ve &ccedil;etindir. Niceleri azimle bu yolda y&uuml;r&uuml;meye başlamış, ama yolun yarısında d&uuml;şm&uuml;şt&uuml;r.</p>\n\n<p>\n	Hz. İmam Zeyn-&uuml;l Abidin (a.s), Allah-u Teala&#39;dan bu &ccedil;etin yolculukta ona uzağı yakınlaştırıp zorlukları kolaylaştırmasını ve kendisi salih kulların &ouml;nderi olduğu halde, kendisinden &ouml;nde giden salihlere kavuşturmasını diliyor. Zira zorluklarla dolu olan bir yolda salih dostların olması onların kalplerine g&uuml;&ccedil; verip ve yolu kat etmek azimlerini daha da artırır.</p>\n\n<p>\n	Allah&#39;a doğru gitmek &ccedil;ok &ccedil;etindir. O halde eğer salihlerden oluşan bir topluluk birlikte bu yolu kat ederlerse birbirlerine destek olup hakka ve sabra tavsiye ve davet ederler. B&ouml;yle olunca da bu zorluklu yolu kat etmek onlara kolay olur.</p>\n\n<p>\n	Evet bu zorluklarla dolu &ccedil;etin ve uzun yolculukta Hz. İmam Zeyn-&uuml;l Abidin yakınlık, kolaylık ve salihlere kavuşmayı talep ederek ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Bizi sana varan en yakın yollardan gitmeye muvaffak kıl, bizim i&ccedil;in uzağı yakınlaştır, zorlukları kolaylaştır ve bizi sana varmak i&ccedil;in yarışa giren, devamlı kapını &ccedil;alan, gece ve g&uuml;nd&uuml;z sana kulluk eden kullarına kavuştur.&quot;</p>\n\n<h2>\n	KALBİN SEZGİLERİ</h2>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin (a.s) Allah-u Teala&#39;dan kavuşmasını dilediği salih insanları şu y&uuml;ce sıfatlarla tanıtıyor:</p>\n\n<p>\n	&quot;Onlara ki, yolları onlar i&ccedil;in d&uuml;md&uuml;z kıldın, dileklerine kavuşturdun,... kalplerini kendi aşkınla doldurdun,...ve onları kendi duru i&ccedil;eceğinden i&ccedil;irdin...&quot;</p>\n\n<p>\n	Burada şu soru ortaya &ccedil;ıkıyor:</p>\n\n<p>\n	Allah-u Teala&#39;nın d&uuml;nya hayatında iken onlara i&ccedil;irdiği bu duru ve temizleyici i&ccedil;ecek, nasıl bir i&ccedil;ecektir? Ve Allah&#39;ın kendi aşkıyla doldurduğu bu kap nasıl bir kaptır?</p>\n\n<p>\n	Cevap şudur ki, mezkur duru i&ccedil;ecek aşk, yakin, ihlas ve marifet i&ccedil;eceğidir. Bunların yerleştiği kap ise kalptir.</p>\n\n<p>\n	Allah-u Teala marifet, yakin ve sevgi i&ccedil;in bir&ccedil;ok kaplar eta eylemiştir; fakat kalp bunların en b&uuml;y&uuml;ğ&uuml; ve en sağlamıdır.</p>\n\n<p>\n	Eğer Allah bir kulunun kalbini ve i&ccedil;tiği nesneyi temizler ve ona duru ve temizleyici olan i&ccedil;ecekten i&ccedil;irirse, onun kalbinde yer alan o i&ccedil;ecek gibi, amelleri ve s&ouml;zleri de duru ve temiz olur. Zira kalbe girenlerle kalpten &ccedil;ıkanlar arasında tam bir benzerlik ve ayniyet mevcuttur. Kalbin ithalatı temiz ve tatlı sudan olursa kalpten &ccedil;ıkan &uuml;r&uuml;nler de ona benzer olur. Dolayısıyla kulun ameli, s&ouml;z&uuml;, g&ouml;r&uuml;ş&uuml;, ahlakı, tutumu da duru ve tatlı olur. Ama kalbe girenler pislik olur veya şeytanların kendi dostlarına ilham ettiği pislikle karışık şeylerden olursa, b&ouml;yle bir kalpten &ccedil;ıkanlar, yalan, iki y&uuml;zl&uuml;l&uuml;k, cimrilik ve Allah ve Resul&uuml;nden y&uuml;z &ccedil;evirmek gibi onlara benzer şeyler olacaktır.</p>\n\n<p>\n	Bir hadiste Hz. Resulullah (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong><em>&quot;Kalbe iki &ccedil;eşit ilham olur. Birisi melektendir, hayrı vaat edip Hakk&#39;a inanmaya &ccedil;ağırır. Diğeri ise &quot;d&uuml;şmanımız&quot; şeytandandır, şer ile korkutup Hakk&#39;ı yalanlamaya &ccedil;ağırır. Birincisini kendinde bulan, onun Allah&#39;tan olduğunu bilmelidir. &Ouml;tekisini kendisinde bulan kimse ise, şeytandan Allah&#39;a sığınmalıdır.&quot;</em></strong> Sonra Resulullah (s.a.a) şu ayeti okudu: <strong>&quot;Şeytan sizi yoksulluk ile korkutur ve fuhuşu (k&ouml;t&uuml; işleri) emreder. Allah ise size kendi bağış ve geniş fazlını vaat ediyor.&quot;</strong> (Bakara / 268)</p>\n\n<p>\n	Arıyı g&ouml;rm&uuml;yor musun? Gıdasını temiz &ccedil;i&ccedil;ek &ouml;zlerinden alırsa, insanlara şifa veren lezzetli ve tatlı balı onlara &uuml;r&uuml;n verir; ama yiyeceğini k&ouml;t&uuml; ve pis kaynaklardan alırsa verimi de &ouml;yle olur.</p>\n\n<p>\n	Allah-u Teala dost ve el&ccedil;isi olan Hz. İbrahim, İshak ve Yakub (a.s) hakkında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Ve g&uuml;&ccedil; ve basiret sahipleri olan kullarımız İbrahim, İshak ve Yakub&#39;u an; biz onlara halis ahireti anmak hasletini verdik ve kuşkusuz onlar katımızda se&ccedil;ilmiş hayırlı kişilerdendir.&quot;</strong> (Sad/45-47)</p>\n\n<p>\n	İşte bu b&uuml;y&uuml;k peygamberlerin bir verimi olarak Allah-u Teala&#39;nın tavsif ettiği şu y&uuml;ce sıfatlar, yani g&uuml;&ccedil; ve basiret sahibi olmak Allah-u Teala&#39;nın onlara verdiği halis i&ccedil;eceğin bir mahsul&uuml;d&uuml;r ki, buna işareten buyuruyor:</p>\n\n<p>\n	<strong>&quot;...Biz onlara halis ahireti anma hasletini verdik...&quot;</strong></p>\n\n<p>\n	Eğer Allah onlara yalnız ahireti anma &ouml;zelliğini vermeseydi, onlardan g&uuml;&ccedil; ve basiret &uuml;r&uuml;n&uuml; zuhur etmezdi. <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> O halde insanın amelinin temiz ve halis olabilmesi i&ccedil;in kalbi temiz olmalıdır. &Ccedil;&uuml;nk&uuml; kalp ancak aldığı şeyi geri verir.</p>\n\n<h2>\n	İHTİYAR (SE&Ccedil;ME) İLKESİ</h2>\n\n<p>\n	Kalbin ithalatı ile kalpten &ccedil;ıkan &uuml;r&uuml;nler arasında bir bağlantı, benzerlik ve ayniyet olduğunu a&ccedil;ıkladıktan sonra şunu belirtmeliyiz ki bu konu, bir&ccedil;ok Kur&#39;ani kavramların temeli olan ihtiyar (insanın h&uuml;r olduğu) ilkesiyle bir &ccedil;elişkisi yoktur. Yani kalp, kendisinden hi&ccedil; bir şeye sahip olmayan ve ancak i&ccedil;erisine konulan hayır ve şerri yansıtan boş bir kaptan ibaret değildir. Aksine kalp şuurlu bir kaptır; i&ccedil;erisine konulan şeyleri iyice kavrar ve onların hakkını batılından ve hayrını şerrinden ayrıt eder ve kavrar.</p>\n\n<p>\n	İşte bu ilke, yani kalbin bilin&ccedil;li olduğu ve ihtiyar ilkesi, İslam&icirc; d&uuml;ş&uuml;nce ilkelerinden biridir ve bir &ccedil;ok diğer İslam&icirc; ilke ve meseleler bu ilkeye dayalıdır.</p>\n\n<p>\n	Kalbin se&ccedil;ebilme ve hakkı batıldan ayırt edebilme &ouml;zelliğinin insan hayatı &uuml;zerindeki rol&uuml;ne İslam&icirc; naslarda (hadis ve ayetlerde) &ccedil;ok tekid edilmiştir.</p>\n\n<p>\n	Bir hadiste ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong><em>&quot;Davut Peygamber Rabbiyle m&uuml;nacat ederken dedi: &quot;Ey Rabbim her padişahın bir hazinesi vardır. Senin hazinen nerededir?&quot; Allah-u Teala buyurdu: Benim &ouml;yle bir hazinem var ki, Arş&#39;tan daha b&uuml;y&uuml;k K&uuml;rs&uuml;&#39;den daha geniş, Cennet&#39;ten daha g&uuml;zel ve Melekut&#39;tan daha &ccedil;ok s&uuml;sl&uuml;d&uuml;r. Onun yeri marifet, g&ouml;ğ&uuml; iman, g&uuml;neşi &ouml;zlem, ayı sevgi, yıldızları ilhamlar, bulutu akıl, yağmuru rahmet, ağacı itaat ve &uuml;r&uuml;n&uuml; hikmettir. Onun d&ouml;rt direği vardır; tevekk&uuml;l, d&uuml;ş&uuml;nme, &uuml;ns ve anmak ve d&ouml;rt kapısı vardır; ilim, hikmet, sabır ve rızadan ibarettir... O hazinem kalptir.&quot;</em></strong> (Bihar-&uuml;l Envar, c.15, s.39)</p>\n\n<p>\n	A&ccedil;ıktır ki, soru ve cevap şeklinde olan bu hadiste sembolik bir dilden yararlanılmıştır. Bu t&uuml;r anlatım, İsl&acirc;m&icirc; naslarda &ccedil;ok rastlanan bir &uuml;sluptur.</p>\n\n<p>\n	Ayrı bir hadiste de ş&ouml;yle buyrulmuştur:</p>\n\n<p>\n	<strong><em>&quot;Allah-u Teala, Musa Peygamber&#39;e (a.s) hitap ederek buyurdu: &quot;Ey Musa, kalbini yalnızca benim sevgim i&ccedil;in ayır. Ben kalbini kendi sevgim i&ccedil;in hazırladım, kalbinde marifetimden bir yer yaptım, &ouml;zlemimden bir g&uuml;neş yarattım, sevgimden bir ay hareket ettirdim, tefekk&uuml;rden bir &ccedil;eşme coşturdum, tevfikimden bir r&uuml;zgar estirdim, fazlımdan bir yağmur yağdırdım,</em></strong> <strong><em>doğruluğumdan bir ekin ektim, itaatimden ağa&ccedil;lar yeşerttim ve yakinimden dağlar diktim.&quot;</em></strong> (Aynı kaynak.)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu hadiste de sembolik bir dil kullanılmıştır ve her iki hadiste de kalbin bilin&ccedil;li olduğu ve hakkı batıldan ve hidayeti dalaletten ayırt etme kabiliyetine sahip olduğu a&ccedil;ıklanmaktadır.</p>\n\n<h2>\n	M&Uuml;NACATA D&Ouml;N&Uuml;Ş</h2>\n\n<p>\n	Sonra İmam Zeyn-&uuml;l Abidin (a.s) Allah&#39;a şu dillerle m&uuml;nacat ediyor:</p>\n\n<p>\n	&quot;Ey kendisine y&ouml;nelenlere y&ouml;nelip, rahmet ve fazlıyla onlara ihsanda bulunan, ey gafil olana rahm edip esirgeyen ve onları kendi kapısına y&ouml;neltmek i&ccedil;in sevgi g&ouml;sterip l&uuml;tufta bulunan.&quot;</p>\n\n<p>\n	İmam&#39;ın bu duası iki noktayı i&ccedil;ermektedir:</p>\n\n<p>\n	a) Allah-u Teala O&#39;na y&ouml;nelenlere y&ouml;nelir ve kendi fazlıyla onlara destek olur.</p>\n\n<p>\n	b) O&#39;ndan gafil olanlara rahm eder ve ilahi cezbelerle onlardan gaflet uykusunu giderir.</p>\n\n<p>\n	Bu başlangı&ccedil;tan sonra Hz. İmam Zeyn-&uuml;l Abidin (a.s) Allah-u Teala&#39;dan onu salihler i&ccedil;erisinde Allah&#39;ın rahmetinden en fazla pay alanlardan, en y&uuml;ce makama sahip olanlardan kılmasını diliyor ve ş&ouml;yle diyor:</p>\n\n<p>\n	<strong><em>&quot;Ey Rabbim, beni onların senden en &ccedil;ok pay alanlarından, senin katında en y&uuml;ksek makama sahip olanlarından, senin sevginden en &ccedil;ok pay elde edenlerinden ve senin marifetinden en &uuml;st&uuml;n nasibi alanlarından kılmanı istiyorum&quot;.</em></strong></p>\n\n<p>\n	Duanın bu b&ouml;l&uuml;m&uuml; şu soruya yol a&ccedil;ıyor: Salih kullarına ulaştırmakla Allah-u Teala&#39;dan onu, onların en &ccedil;ok pay alanı ve en &uuml;st&uuml;n makama sahip olanı kılmasını istemek arasında nasıl bir uyum kurulabilir?</p>\n\n<p>\n	Bu sorunun cevabı şudur:</p>\n\n<p>\n	Allah-u Teala&#39;nın kendisi, dua ederken isteğin k&uuml;&ccedil;&uuml;k olmamasını ve duada cimrilik yapmamayı bize &ouml;ğretmiştir; &ccedil;&uuml;nk&uuml; &ccedil;ağrılan Mevla c&ouml;merttir.</p>\n\n<p>\n	Allah-u Teala&#39;nın rahmet hazinelerinin bir sınırı ve bitişi olmayışı ve bahşişinin &ccedil;okluğu, bahşişlerinin daha da &ccedil;oğalmasına yol a&ccedil;an sonsuz derecede kerim bir Mevla olduğu nazara alınırsa, ondan dilenen isteklerde cimrilik yapmanın ne de k&ouml;t&uuml; olduğu ortaya &ccedil;ıkar.</p>\n\n<p>\n	İşte bu y&uuml;zdendir ki, masum Ehl-i Beyt imamlarından gelen dualarda şu c&uuml;mlenin yer aldığına &ccedil;ok rastlıyoruz:</p>\n\n<p>\n	&quot;Beni se&ccedil; ve ayrısını bana tercih etme.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Kalbe gelen varidatla kalpten &ccedil;ıkan &uuml;r&uuml;nler arasında bir bağlantı vardır. Yani eğer kalbin varidatı g&uuml;zel olursa kalpten &ccedil;ıkan &uuml;r&uuml;nleri de g&uuml;zel olur. Bunun aksi de doğrudur. Yani insanın yaptıkları g&uuml;zel olursa, Allah ona halis ahireti anma hasletini inayet eder, ama işleri k&ouml;t&uuml; olursa, Allah ona saf i&ccedil;imi yasaklar ve onu kendi başına terk eder. B&ouml;yle bir insanın i&ccedil;tiği de elbette halkın şeytan, heva ve heves sofrasından i&ccedil;tikleri heva ve hevesten kaynaklanan ve şeytani vesveselerden ibaret olacaktır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Ehl-i Beyt Dualarında İlahi Aşk','','publish','closed','open','','ehl-i-beyt-dualarinda-ilahi-ask','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3056',0,'post','',0),(3057,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p style=\"text-align: right;\">\n	<strong>Abdullah Turan/Erenler 4-5</strong></p>\n\n<p>\n	İrfan k&ouml;şesi başlığı altında dizi h&acirc;linde okuyacağınız bu makaleler dizisinde herkesin &ccedil;ok ilgi duyduğu İslam&icirc; irfan ve tasavvufu ele alacağız. Her ilmin, doğru bir şekilde kavranıp hakkında doğru kanaate varılması i&ccedil;in, o ilmin tarihinin, ge&ccedil;irdiği gelişim d&ouml;nemlerinin, o ilimde bahsedilen temel konuların, o ilme ait ana kitapların ve o ilmi ilk olarak ortaya atan ve onu temsil eden b&uuml;y&uuml;k ilm&icirc; şahsiyetlerin tanınıp bilinmesi zorunludur. İşte bu makaleler dizisinde b&uuml;t&uuml;n bu konuların cevaplarını bulabileceksiniz. Burada ilk olarak karşımıza &ccedil;ıkan soru, İslam&icirc; irfan ve tasavvufun menşei konusudur. Ş&ouml;yle ki, acaba İslam&icirc; irfan denilen ilim, aynen fıkıh, tefsir, hadis ve usul ilimleri gibi, temel ilkelerini İslam dininin kendinden alıp ilm&icirc; &uuml;sl&ucirc;pla geliştirmiş olan bir ilim midir? Yoksa irfan ve tasavvuf ilmi, tıp ve matematik t&uuml;r&uuml;nden bir ilim olup, İslam d&uuml;nyasının dışından İslam &acirc;lemine giren ve İslam d&uuml;nyasında gelişip tek&acirc;m&uuml;le eren bir ilim midir? Ya da başka bir varsayım mı s&ouml;z konusudur?</p>\n\n<p>\n	İslam ariflerinin kendileri, birinci g&ouml;r&uuml;ş&uuml; kabul ederek irfan ilimlerinin İslam d&uuml;nyası dışından İslam &acirc;lemine girmesi ihtimalini kesinlikle reddediyorlar. Buna karşılık bazı m&uuml;steşrikler ve onların İslam d&uuml;nyasındaki takip&ccedil;ileri, irfan&icirc; kavramların, aynen matematik ve tıp ilimlerinde olduğu gibi, İslam d&uuml;nyası dışından İslam &acirc;lemine girdiği, İslam ariflerinin ise, sadece bu kavramlara İslam&icirc; bir kimlik kazandırmak ve onları ilm&icirc; bir metotla geliştirip tek&acirc;m&uuml;le erdirmekten başka bir şey yapmadıkları g&ouml;r&uuml;ş&uuml; &uuml;zerinde ısrarla duruyorlar.</p>\n\n<p>\n	Onlar, bazen irfan ilminin Hıristiyanlıktan İslam d&uuml;nyasına girdiğini ve M&uuml;sl&uuml;manların bu kavramları Hıristiyan rahiplerinden &ouml;ğrendiklerini ileri s&uuml;r&uuml;yorlar; bazen de, irfanın İranlıların İslam dini ve Araplara karşı bir aks&uuml;lamelleri olduğunu ortaya atıyorlar; bazen de onun, Aristo, Platon, Puthagoras ve İskenderiye okullarıyla, Yahudi ve Hıristiyan d&uuml;ş&uuml;ncelerinin karışımından oluşan yeni Platonculuk felsefesinin bir &uuml;r&uuml;n&uuml; olduğu &uuml;zerinde duruyorlar.</p>\n\n<p>\n	Bir başka grup da irfan ilimlerinin doğu &uuml;lkelerinden, &ouml;rneğin Hindistan Budizm&rsquo;inden veya Şamanizm inancından İslam d&uuml;nyasına sokulduğunu iddia ediyorlar.</p>\n\n<p>\n	Nitekim İslam alimlerinden irfan ilmi ve urefaya karşı olanları da, irfan ilminin t&uuml;m&uuml;yle İslam dinine yabancı bir şey olduğunu ispatlamak i&ccedil;in ellerinden gelen her t&uuml;rl&uuml; &ccedil;abayı esirgememektedirler.</p>\n\n<p>\n	Burada s&ouml;z konusu olan bir başka g&ouml;r&uuml;ş de şudur ki; irfan alimleri, ister irfanın nazarı boyutunda olsun, ister ameli boyutunda olsun, irfanın temel ilkelerini İslam dininin kendinden almışlardır. Ancak, İslam dinin kendinde bulunan bu ilkeleri, bilimsel bir &uuml;slup ve dil ile kanunlar h&acirc;linde a&ccedil;ıklamış ve geliştirerek, tekam&uuml;le erdirmişlerdir. Fakat kelam-i ve felsefi d&uuml;ş&uuml;ncelerin, &ouml;zellikle de İşrak felsefesinin etkisi altında kalmış ve bir takım ilkeleri de onlardan almışlardır.</p>\n\n<p>\n	Ancak, acaba arifler bu İslam-i ilkeleri doğru olarak a&ccedil;ıklayabilmişler midir? Onların muvaffakiyet oranları ne derecede olmuştur? Onlar da fıkıh, hadis ve tefsir alimleri kadar muvaffak olabilmişler midir? Acaba onlar bu ilkeleri bilimsel kanunlar h&acirc;line getirirken, İslam&rsquo;ın &ouml;z&uuml;ne bağlı kalabilmişler mi? Dış fikirsel akımların İslam-i irfanın &uuml;zerindeki etki oranı ne derecede olmuştur? Acaba İslam-i irfan, o ilkeleri kendinde hazmederek, onlara kendi rengini mi vermiş, yoksa durum aksine gelişmiş ve dış fikirsel akımlar İslam irfanını kendi doğrultusunda mı y&ouml;nlendirmiştir?</p>\n\n<p>\n	B&uuml;t&uuml;n bu sorular, ayrıca ele alınıp, incelenmesi gereken konulardır. İşte bu yazı dizisinde b&uuml;t&uuml;n bu soruların cevabını da bulabileceksiniz.</p>\n\n<p>\n	&nbsp;İrfanın dış &acirc;lemden İslam d&uuml;nyasına girdiğini ve keza İslam irfanının dış fikirsel akımların etkisi altında kaldığını savunanlar, İslam dininin irfanda s&ouml;z konusu edilen bir &ccedil;ok kavramlara menşe olamayacağına bir gerek&ccedil;e olarak, kendi deyimleriyle, İslam dininin sadece basit ve sade kavramları i&ccedil;eren bir din oluşunu &ouml;ne s&uuml;r&uuml;yorlar.</p>\n\n<p>\n	Onlara g&ouml;re, İslam dini, herkes tarafından kolayca anlaşılır basit kavramları i&ccedil;eren &ccedil;ok sade&nbsp; bir dindir. İslam dininde, irfanda s&ouml;z konusu olan anlaşılması zor kavramlardan bir haber olmadığı gibi, irfanda var olan tarikat, marifet ve hakikatten da s&ouml;z edilmemektedir.</p>\n\n<p>\n	Onlar diyorlar ki; İslam dininin &ouml;ğretilerini; inan&ccedil;, ahlak ve fıkıh b&ouml;l&uuml;m&uuml; olmak &uuml;zere &uuml;&ccedil; ana başlık altında toplamak m&uuml;mk&uuml;nd&uuml;r. Her &uuml;&ccedil; b&ouml;l&uuml;mdeki &ouml;ğretileri de, irfanda bahis konusu olan tarikat, marifet ve hakikate ait &ouml;ğretilere tekab&uuml;l etmemektedir.</p>\n\n<p>\n	Zira, İslam&rsquo;ın inan&ccedil; b&ouml;l&uuml;m&uuml;ndeki temel &ouml;ğretisi tevhitten ibarettir. Bunun da anlamı şudur ki:&nbsp; Nitekim, &ouml;rneğin bir binanın varlık ve sıfatları a&ccedil;ısından ondan farklı olan bir bina edip yapanı varsa, bu evrenin de kendi dışında olan ve varlık ve sıfat a&ccedil;ısından ondan farklı olan bir yaratıcısı vardır.</p>\n\n<p>\n	Oysa, ariflerin &ouml;ğretilerinde s&ouml;z konusu olan tevhidin İslam dininin ortaya attığı tevhit ile bir benzerliği yoktur. Zira, ariflerin tevhidi vahdet-i v&uuml;cut&nbsp; anlamını taşır. Yani,&nbsp; arifler, Allah&rsquo;u Te&acirc;la ile onun sıfat-i ulyası ve esma-&uuml;l h&uuml;snası ve onun tecelli ve şuun&rsquo;undan gayri bir şeyin ger&ccedil;ekte var olmadığına inanıyorlar.</p>\n\n<p>\n	İslam dininin tevhidinden maksat ise, &ouml;nce de işaret ettiğimiz gibi, ger&ccedil;ekten var olduğu kabul edilen bu evrenin kendi varlığı dışında varlık ve sıfat a&ccedil;ısından ondan ayrı olan bir yaratanı olduğudur. Bu iki &ouml;ğreti arasında bir benzerlik yoktur.</p>\n\n<p>\n	İslam dininin ahlak b&ouml;l&uuml;m&uuml;ndeki &ouml;ğretisinin temeli ise, z&uuml;htten ibarettir. Z&uuml;ht ise, insanın, kalıcı ve daha &uuml;st&uuml;n olan ahiret nimetlerine ulaşması&nbsp; maksadıyla fani ve ge&ccedil;ici olan bu d&uuml;nya nimetlerine karşın ilgisiz kalıp, onlardan el &ccedil;ekmesidir. Bunun ariflerin bahsettiği seyr-i s&uuml;luk ile bir alakası yoktur.</p>\n\n<p>\n	Zira, irfan-i seyr-i s&uuml;lukte, insan nefsinin b&uuml;t&uuml;n k&ouml;t&uuml; sıfatlardan arındırılması ve onun yerine g&uuml;zel ilahi sıfatlarla vasıflandırılması, ilahi aşk, Allah&rsquo;ta fani olmak ve Allah&rsquo;ın arifin kalbine tecelli etmesi gibi, y&uuml;ce kavramlar s&ouml;z konusudur ki, bunların hi&ccedil; biri, yalnızca d&uuml;nya metalarından el &ccedil;ekmekten&nbsp; ibaret olan z&uuml;htte yoktur.</p>\n\n<p>\n	Fıkıh kitaplarında bahsedilen şeriatın da, irfanın tarikatından bir benzerliği yoktur. Zira, tarikatta da bir takım adap ve usul vardır ki, yalnızca bir takım sade bireysel y&uuml;k&uuml;ml&uuml;l&uuml;klerden ibaret olan şeriatta onlara rastlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bu arada onlar, İslam ariflerinin kendilerine &ouml;nder olarak kabul edip kendilerini m&uuml;ntesip kıldıkları Hz. Resulullah (s.a.a)&rsquo;ın &ouml;nde gelen temiz ashaplarının da yalnızca sade bir z&uuml;ht hayatı s&uuml;rd&uuml;ren zahit insanlardan ibaret olduklarını kaydediyorlar.</p>\n\n<p>\n	Onlara g&ouml;re,, Hz. Resulullah (s.a.a)&rsquo;ın ashabı irfan-i seyr-i s&uuml;luk ve tevhitten habersizdi. Bunun yerine, onların ruhuna &uuml;mit ve korkudan ibaret olan iki unsur hakim idi. Kısacası Peygamber-i Ekrem&rsquo;in ashabını harekete ge&ccedil;irip, onlara z&uuml;ht hayatını yaşatan, cennet nimetlerine olan iştiyak ve cehennem azabından olan korku idi. Yoksa, onlar i&ccedil;in ne ilahi aşk s&ouml;z konusu idi, ne de kalplerine doğacak olan ilahi tecelli.</p>\n\n<p>\n	Oysa bunlar, irfanın vazge&ccedil;ilmez temel ilkeleridir. O h&acirc;lde irfan ve tasavvufun İslam diniyle bir ilgisi yoktur ve bunlar, insanların kendi &ccedil;abalarıyla kazandıkları beşeri kavramlardır.</p>\n\n<p>\n	Hakikat şudur ki, bu gibi insanların, İslam dini hakkındaki bilgisizliklerinden veya kasıtlı olarak, ortaya attıkları bu g&ouml;r&uuml;şlerini onaylamak asla m&uuml;mk&uuml;n değildir. Zira ne İslam dini, onların iddia ettikleri kadar sade &ouml;ğretileri i&ccedil;eren basit bir dindir, ne de İslam dininin tevhit anlayışı, onların ileri s&uuml;rd&uuml;kleri kadar i&ccedil;eriksiz bir tevhit anlayışıdır ve ne de İslam&rsquo;ın ahlak &ouml;ğretisi kuru bir z&uuml;htten ibarettir. İslam dininin şeriatını da bir takım sade bireysel y&uuml;k&uuml;ml&uuml;l&uuml;klerle sınırlandırmak m&uuml;mk&uuml;n değildir. Peygamber-i Ekrem (s.a.a)&rsquo;in &ouml;nde gelen temiz ashapları da, onların iddia ettikleri&nbsp; şekilde manevi hayattan yoksun zahit insanlar değillerdi.</p>\n\n<p>\n	Biz bu makalemizde bu gibi insanların ne kadar b&uuml;y&uuml;k bir yanılgı i&ccedil;erisinde olduklarını ve İslam dininin temel &ouml;ğretilerinin, ister nazari boyutunda olsun, ister ameli boyutunda irfanın derin ve y&uuml;ce kavramlarına menşe olabilme enginliğine sahip&nbsp; olduğunu g&ouml;stermek gayesiyle, İslam dininin y&uuml;ce &ouml;ğretilerinden &ouml;zet olarak bazı &ouml;rnekler vereceğiz</p>\n\n<p>\n	İslam dini tevhit dalında&nbsp; Allah&rsquo;u Teala ve yaratılış olayını, asla onların iddia ettikleri şekilde, bir bina ve onu yapana teşbih etmiyor. Aksine, Kur&rsquo;an-ı Kerim, Allah&rsquo;u Teala&rsquo;yı evrenin yaratıcısı olarak tanıtıyor ve aynı zamanda Hak Teala&rsquo;nın her yerde ve her şeyle beraber olduğunu da belirtiyor: <strong>&ldquo;O, yaratan, var eden, şekil veren Allah&rsquo;tır. En g&uuml;zel isimler onundur. G&ouml;klerde ve yerde ne varsa ona tespih eder. O,</strong> <strong>galiptir ve hikmet sahibidir.&rdquo;</strong> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> <strong>&ldquo;Allah, her şeyin yaratıcısıdır ve o her şeye vekildir.&rdquo;</strong> <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> <strong>&ldquo;De ki; Allah her şeyi yaratandır. Ve O, birdir, karşı durulamaz g&uuml;ce sahiptir.&rdquo;</strong> <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> <strong>&ldquo;Doğu da Allah&rsquo;ındır batı da. Nereye d&ouml;nseniz, orası Allah&rsquo;ın y&uuml;z&uuml;d&uuml;r. Ş&uuml;phesiz Allah geniştir ve her şeyi bilendir.&rdquo;</strong> <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> <strong>&ldquo;O, ilktir, sondur, zahirdir, batindir ve O, her şeyi bilendir.&rdquo;</strong> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> <strong>&ldquo;Allah g&ouml;klerin ve yerin nurudur. Onun nurunun temsili, i&ccedil;inde lamba bulunan bir kandillik gibidir. O lamba kristal bir fanus i&ccedil;indedir, o fanus da sanki inciye benzer bir yıldız gibidir ki, doğuya da batıya da nispet edilmeyen m&uuml;barek bir zeytin ağacından tutuşturulur. Onun yağı, kendisine ateş değmeden bile ışık verecek gibidir. Nur &uuml;st&uuml;ne nurdur. Allah dilediği kimseyi nuruna eriştirir. Allah insanlara b&ouml;yle temsiller getirir. Allah her şeyi bilendir.&rdquo;</strong> <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> <strong>&ldquo;Andolsun ki, insanı biz yarattık ve nefsinin kendisine fısıldadıklarını biliriz ve biz ona şah damarından daha yakınız.&rdquo; </strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> <strong>&ldquo;G&ouml;kte de yerde de ilah O&rsquo;dur ve O hekimdir ve her şeyi bilendir.&rdquo; </strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a><strong> &ldquo;Kullarım sana, beni sorduğunda( onlara de ki, ş&uuml;phesiz ben &ccedil;ok yakınım. Bana dua ettiği vakit dua edenin dilediğine karşılık veririm. O h&acirc;lde benim davetime icabet etsinler ve bana inansınlar ki, r&uuml;şte erebilsinler.&rdquo; </strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> <strong>&ldquo; O, g&ouml;kleri ve yeri altı g&uuml;nde yarattı, sonra da Arşa istiva etti. Yere gireni ve ondan &ccedil;ıkanı, g&ouml;kten ineni ve ona y&uuml;kseleni bilir. Nerede olsanız, O sizinle beraberdir. Allah yaptıklarınızı g&ouml;r&uuml;r.&rdquo; </strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a><strong> &ldquo; Onlar, Rablarıyla lika etmek konusunda ş&uuml;phe i&ccedil;erisindedirler. Bilesiniz ki, O, her şeyi kuşatmıştır.&rdquo; </strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a><strong> &ldquo;Yedi</strong> <strong>g&ouml;k, yer ve bunlarda bulunan her kes O&rsquo;nu tespih eder. O&rsquo;nu &ouml;vg&uuml;yle tespih etmeyen hi&ccedil;bir şey yoktur. Ne var ki, siz, onların tespihini anlamıyorsunuz. O, halimdir, bağışlayıcıdır.&rdquo; </strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> <strong>&ldquo;G&ouml;klerde ve yerde bulunan herkes O&rsquo;ndan ister. O her an yaratma h&acirc;lindedir.&rdquo; </strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>&nbsp;</p>\n\n<p>\n	A&ccedil;ıktır ki, bu ve benzeri ayetler insanları avam halkın inandığı tevhitten daha derin ve daha &uuml;st&uuml;n olan bir tevhit anlayışına davet etmektedir ve tevhit hakkında derin d&uuml;ş&uuml;nenler i&ccedil;in en sağlam bir ilham kaynağı olma &ouml;zelliğine sahiptir.</p>\n\n<p>\n	Ehl-i Beyt (a.s) kanalından gelen hadisleri i&ccedil;eren el-Kafi kitabındaki bir hadis-i şerifte ş&ouml;yle ge&ccedil;iyor: Asim bin Hamit&rsquo;ten dedi ki; Hz. İmam Ali bin H&uuml;seyin&rsquo;den tevhit hakkında sorulunca; İmam (a.s.) ş&ouml;yle cevap verdi: <em>&ldquo;Allah Ezze ve Celle ahir-&uuml;z zamanda &ccedil;ok derin d&uuml;ş&uuml;nen bir topluluğun var olacağını bildiğinden, İhlas suresiyle Hadid suresinin &ldquo;O, kalplerin &ouml;z&uuml;n&uuml; bilir&rdquo; ayetine kadar olan ayetlerini nazil etmiştir. Bunun &ouml;tesini kasteden helak olur.&rdquo;</em>&nbsp;&nbsp; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Hz. Resulullah (s.a.a) ve Ehl-i Beyt İmamlarından gelen hadisler de, bu a&ccedil;ıdan y&uuml;ce maariflerle doludur. Hz. Resulullah (s.a.a) bir hutbesinde ş&ouml;yle buyuruyor: <em>&ldquo;&Ouml;vg&uuml;, ilkliğinde tek olan, ezeliyetinde ilahlıkla azamet bulan,</em> <em>kibriya ve ceberuduyla b&uuml;y&uuml;klenen Allah&rsquo;a aittir. Yarattığı şeyleri yaratıklarından bir &ouml;rnek olmaksızın başlatıp yarattı. Rabbimiz hem rub&uuml;biyyeti ve hem ilmi a&ccedil;ısından kadimdir..... O, ilk ve ebedi varlıktır... Her y&uuml;ce olandan da aşağı olandan da y&uuml;ce O&rsquo;dur. G&ouml;r&uuml;lmeksizin yaratıklarına tecelli etmiş ve en y&uuml;ce g&ouml;zetme O&rsquo;nundur...&rdquo;</em>&nbsp; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Yine İslam ariflerinin kendilerine ilk m&uuml;rşit olarak kabullenip intisap etmekle &ouml;v&uuml;nd&uuml;kleri Hz. Emir-&uuml;l M&uuml;minin Ali (a.s)&rsquo;nin buyrukları en y&uuml;ce maariflerle doludur. Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) bir hutbesinde ş&ouml;yle buyuruyor: <em>&ldquo; ...Dinin evveli O&rsquo;nu tanımaktır. Tanımanın kemali ise, O&rsquo;nu tastık etmektir. Tastık etmenin kemali ise, O&rsquo;nu bir bilmektir. Bir bilmeğin kemali ise, O&rsquo;na karşın ihlaslı olmaktır. İhlaslı olmağın kemali ise, O&rsquo;nu sıfatlardan tenzih etmektir. &Ccedil;&uuml;nk&uuml; her sıfat tanıklık eder ki, vasıflandırılandan gayridir. Her vasıflandırılan da tanıklık eder ki, sıfattan gayridir. O h&acirc;lde kim Allah S&uuml;bhane&rsquo;yi vasıflandırırsa, O&rsquo;nu diğerine eş eder. Kim de O&rsquo;na diğerini eş ederse, O&rsquo;nu iki kılar. Kim de O&rsquo;nu iki kılarsa, O&rsquo;nu par&ccedil;alara b&ouml;lm&uuml;ş olur. Kim de O&rsquo;nu par&ccedil;alara b&ouml;lerse, ger&ccedil;ekte O&rsquo;nu tanımamıştır... Kim O nerededir derse, O&rsquo;nu mekanda bilir. Kim O neyin &uuml;zerindedir derse, başka yeri O&rsquo;ndan boş sanır. Vardır, hadis olmaksızın. Mevcuttur, yokluktan var olmaksızın. Her şeyle beraberdir, beraberlik olmaksızın. Her şeyden ayrıdır, ondan kopuk olmaksızın....&rdquo;&nbsp; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><strong>[16]</strong></a></em></p>\n\n<p>\n	Yine Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) Rabbini neyle tanımışsın? sorusunun cevabında:&nbsp; <em>&ldquo;Rabbimi kendisinin tanıtmasıyla tanımışım&rdquo;</em> cevabını verir. Bunun &uuml;zerine İmam&rsquo;a&nbsp; &ldquo;O, kendisini sana nasıl tanıtmıştır?&rdquo; sorulunca da ş&ouml;yle karşılık verir: <em>&ldquo;O&rsquo;na ne bir şekil benzer ne de O duyularla hissedilir, ve ne de O halka teşbih edilir. O, uzak olduğu h&acirc;lde yakındır; yakın olduğu h&acirc;lde uzaktır. Her şeyden &uuml;st&uuml;nd&uuml;r, O&rsquo;ndan &uuml;st&uuml;n biri olduğu s&ouml;ylenemez. Her şeyin karşısındadır, O&rsquo;nun &ouml;n&uuml; olduğu s&ouml;ylenemez. Her şeyin i&ccedil;indedir ama bir şeyin bir şeyin i&ccedil;erisinde olması gibi değil. Her şeyin dışındadır ama bir şeyin bir şeyin dışında olması gibi değil. B&ouml;yle olan Rabbim eksikliklerden m&uuml;nezzehtir ve ondan gayri hi&ccedil;bir şey b&ouml;yle değildir.&rdquo;</em>&nbsp; <a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Yine bir hadisi şerifte ş&ouml;yle ge&ccedil;iyor: &ldquo;Camel savaşı esnasında bir bedevi Arap Hz. Emir-&uuml;l M&uuml;minin &ouml;n&uuml;nde dikilerek İmama: &ldquo;Ey Emir-&uuml;l M&uuml;minin, sen Allah&rsquo;ın tek olduğunu mu s&ouml;yl&uuml;yorsun?&rdquo; şeklinde soru y&ouml;neltti. Bunun &uuml;zerine, orada bulunanlar: &ldquo;Ey bedevi Arap, sen Emir-&uuml;l M&uuml;minin fikrinin ne kadar dağınık olduğunu&nbsp; g&ouml;rm&uuml;yor musun?&rdquo; diyerek onun &uuml;zerine y&uuml;r&uuml;d&uuml;ler. Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) onlara; <em>&ldquo;Bırakın onu, zaten biz bu kavimle bu bedevi Arab&#39;ın bizden &ouml;ğrenmek istediği şey i&ccedil;in&nbsp; savaşıyoruz&rdquo;</em> dedi ve sonra da ş&ouml;yle buyurdu: <em>&ldquo;Ey Arap, Allah birdir demek d&ouml;rt şekilde olur. Bunlardan ikisini Allah&rsquo;a isnat etmek doğru değildir, ikisi ise Allah&rsquo;a sabittir. Allah&rsquo;a isnat edilmesi doğru olmayanlara gelince, onlardan biri,&nbsp; birisinin rakamlarla ilgili birliği kastederek, Allah birdir demesidir. Bu Allah hakkında caiz değildir. &Ccedil;&uuml;nk&uuml; ikincisi olmayan bir varlık rakamlar b&ouml;l&uuml;m&uuml;ne girmez. G&ouml;rm&uuml;yor musun?(Kur&rsquo;an-ı Kerimde) Allah &uuml;&ccedil;&uuml;n &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r s&ouml;yleyenler kafir sayılmışlardır. &Ouml;tekisi ise, birinin cinsten bir t&uuml;r&uuml; kastederek, Allah birdir demesidir. Bu da Allah hakkında caiz değildir. Zira bu teşbih olur. Rabbimiz bundan da m&uuml;nezzeh ve y&uuml;cedir. Allah&rsquo;a sabit olan birliğe gelince,</em> <em>birinin, O&rsquo;nun hi&ccedil;bir şeye benzerliği olmadığını kastederek, Allah birdir demesidir. İşte Rabbimiz b&ouml;yledir. Keza birinin, Allah&rsquo;ın, ne varlık a&ccedil;ısından, ne akılda, ne de hayalde&nbsp; b&ouml;l&uuml;nmezliğini kastederek, Allah Celle ve Ala&rsquo;nın mana birliğine sahip olduğunu s&ouml;ylemesidir. İşte Aziz ve Y&uuml;ce olan Rabbimiz b&ouml;yledir.&rdquo;&nbsp; </em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bir &ouml;rnek de Hz. İmam Rıza (a.s)&rsquo;dan verelim. Hz. İmam Rıza (a.s) kendisine tevhit hakkında soru soran&nbsp; Fatih bin Yezidi C&uuml;rcani&rsquo;ye yazılı olarak ş&ouml;yle cevap vermiştir: <em>&ldquo;...Dinin başlangıcı Allah&rsquo;ı tanımaktır. Marifetin kemali ise, O&rsquo;nu bir bilmektir. Tevhidin kemali ise, O&rsquo;ndan sıfatları tenzih etmektir. &Ccedil;&uuml;nk&uuml; her sıfat tanıklık eder ki, vasıflandırılandan gayridir. Her vasıflandırılan da tanıklık eder ki, sıfattan gayridir. Bunların her ikisi de kendilerine beyyine ile tanıklık ederler ki, ezeli olamazlar. O h&acirc;lde kim Allah&rsquo;ı vasıflandırırsa, O&rsquo;nu sınırlandırmış olur. Kim de O&rsquo;nu sınırlandırmış olursa, O&rsquo;nu sayıya tabi tutar. Kim de O&rsquo;nu sayıya tabi tutarsa, O&rsquo;nun ezeliyetini batıl etmiş olur. Kim, O nasıldır? derse, O&rsquo;na vasıf kail olur. Kim, O neyin &uuml;zerindedir? derse, O&rsquo;nu bir şeye y&uuml;klemiş olur. Kim, O nerededir? derse, O&rsquo;ndan bazı mekanları boş kabul etmiş olur. Kim, ne zamana kadardır? derse, O&rsquo;na vakit bi&ccedil;miş olur. O, bir bilinen olmaksızın alim idi. O, bir yaratık olmaksızın yaratıcı idi. O, bir terbiye edilen olmaksızın Rab idi. O, bir me&#39;luh olmaksızın ilah idi. İşte Rabbimiz b&ouml;yle vasıflandırılır ve O vasıflandıranların vasfının &uuml;st&uuml;ndedir.&rdquo;</em> <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	İşaret ettiğimiz bu ayet ve &nbsp;hadisler, İslam dininin tevhit anlayışını ortaya koyan y&uuml;zlerce ayet ve hadislerden sadece birka&ccedil; &ouml;rnekti. Bu ayetler ve Allah Resul&uuml; ve Pak Ehl-i Beyt&rsquo;inden naklettiğimiz bu hadisler, İslam dininde s&ouml;z konusu olan tevhidin onların sandıkları kadar basit bir tevhit anlayışı olmadığını, aksine irfanda s&ouml;z konusu olan tevhitten daha engin bir tevhit anlayışı olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir. Durum b&ouml;yle iken acaba İslam ariflerinin yanı başında tevhit hakkında bunca derin maarif deryaları varken irfanda s&ouml;z konusu olan tevhit anlayışı i&ccedil;in ayrı kaynaklar aramak abes olmaz mı? &nbsp;Diğer irfani kavramlar da b&ouml;yledir. İnşaallah sonraki yazılarımızda İslam dininin her a&ccedil;ıdan m&uuml;kemmel ve &ccedil;ok engin kavramları i&ccedil;eren bir din olduğunu ve İslam ariflerinin hi&ccedil;bir konuda dış ekollere ihtiya&ccedil; duymadıklarını a&ccedil;ık&ccedil;a g&ouml;receğiz.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Haşir suresi: 24.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Ra&rsquo;d suresi: 16.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Z&uuml;mmer suresi: 62.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bakara suresi: 115.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Hadid suresi: 3.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p align=\"left\">\n			&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; [6] - Nur suresi: 35.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Kaf suresi: 16.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Z&uuml;hruf suresi: 84</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Bakara suresi: 186</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Hadid suresi: 4</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Fussilet suresi: 54</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - İsra suresi: 44</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p style=\"margin-left:11.35pt;\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Rahman suresi: 13</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Usul-u Kafi C. 1 S. 91</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Tevhid-i Saduk S. 44</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nehc-&uuml;l Belağa 1.hutbe</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Usul-u Kafi C. S. 86</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Tevhid-i Saduk S. 83</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Tevhid-i Saduk S. 34</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İslam İrfanının Kökeni','','publish','closed','open','','islam-irfaninin-kokeni','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3057',0,'post','',0),(3058,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h5 align=\"right\">\n	Necat KARAKUŞ/Erenler 4-5</h5>\n\n<h2>\n	Vazifeyi Yapmak Mutluluk Sermayesidir</h2>\n\n<p>\n	Vazifeyi yapmak, insanı canı g&ouml;n&uuml;lden koruyan ve onu mutluluk yoluna &ccedil;ıkaran şefkatli bir anne gibidir. Filozoflar ş&ouml;yle diyor: Vazifeyi yapmak bir kapıdan &ccedil;ıkarsa, bedbahtlık diğer kapıdan i&ccedil;eri girer.</p>\n\n<p>\n	Resulullah (s.a.a) buyuruyor ki:</p>\n\n<p>\n	&ldquo;Fırsatlar bulutlar gibi (gelip) ge&ccedil;mektedir; onları ganimet bilin, vazifeyi yapmakta tembellik etmeyin, bug&uuml;n&uuml;n işini yarına bırakmayın.&rdquo;</p>\n\n<p>\n	Eğer bug&uuml;n vazifeyi yapmaz iseniz, yarın pişman olursunuz ve bu pişmanlığın size bir faydası olmaz.</p>\n\n<p>\n	Hz. Ali (a.s) da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kalk, fırsatı ganimet say, onu değerlendir! Aksi takdirde ge&ccedil;mişin hasreti ve geleceğin arzusunun hi&ccedil;bir faydası olmayacaktır. Zira ge&ccedil;miş ge&ccedil;miştir, gelecek de gelmemiştir; bu iki vaktin arasındaki fırsatı, mutluluğa erişebilmek i&ccedil;in ganimet bilip vazifeyi yapmalısın.&rdquo;</p>\n\n<h2>\n	Vazifeyi Bilmek</h2>\n\n<p>\n	Her M&uuml;sl&uuml;man, İsl&acirc;m&rsquo;ın y&uuml;ce &ouml;ğretilerini Kur&rsquo;&acirc;n-ı Kerim&rsquo;den alıp Peygamber-i Ekrem (s.a.a)&rsquo;in ve onun belirlediği il&acirc;h&icirc; evliyanın beyanlarına m&uuml;racaatla vazifesini teşhis etmeli ve onu yapmaya gayret g&ouml;stermelidir. Zira Resulullah (s.a.a) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Ben aranızdan ayrılıyorum, ama aranızda iki değerli sermaye (Kur&rsquo;&acirc;n ve Ehl-i Beyt) bırakıyorum; onlara sarıldığınız m&uuml;ddet&ccedil;e kesinlikle sapıklığa d&uuml;şmezsiniz.&rdquo;</p>\n\n<p>\n	Her M&uuml;sl&uuml;man&rsquo;ın vazifesi ile ilgili bir araya toplanmış olan değerli risalelerden biri de İmam Zeynelabidin (a.s)&rsquo;ın &ldquo;Hukuk Risalesi&rdquo;dir. İl&acirc;h&icirc; ilmin kaynağından ilham alınmış olan bu kitapta her ferdin diğerlerine karşı vazifesi k&acirc;mil bir şekilde a&ccedil;ıklanmıştır. Onu &ouml;zet olarak &uuml;&ccedil; b&ouml;l&uuml;me ayırabiliriz:</p>\n\n<p>\n	1- İnsanın Allah&rsquo;a karşı vazifesi.</p>\n\n<p>\n	2- İnsanın kendisine karşı vazifesi.</p>\n\n<p>\n	3- İnsanın diğerlerine karşı vazifesi.</p>\n\n<h2>\n	İnsanın Allah&rsquo;a Karşı Vazifesi</h2>\n\n<p>\n	Mutluluğun ilk şartı Allah&rsquo;ı tanımaktır. Zira varlık &acirc;lemini bu azametle yaratan Allah&rsquo;tır ve bu &acirc;lemdeki b&uuml;t&uuml;n g&uuml;zellikler ve kemaller O&rsquo;ndandır. Binaenaleyh ilk &ouml;nce varlık &acirc;lemini yaratanı tanımalı ve daha sonra O&rsquo;nun derg&acirc;hına tazimde bulunmalıyız. &Ccedil;&uuml;nk&uuml; Kur&rsquo;&acirc;n-ı Kerim&rsquo;in nassıyla, cin ve insanların yaratılışının illet-i ga&icirc;si (gayesi) tek olan Allah&rsquo;ı tanımak ve O&rsquo;na ibadet etmektir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> &Ouml;yleyse sadece Allah&rsquo;ın emirlerine uymak, O&rsquo;nun rızasını elde etmek ve emirlerinden &ccedil;ıkmamak gerekir.</p>\n\n<h2>\n	Kendini Tanıma</h2>\n\n<p>\n	İnsan Allah&rsquo;ı tanıdıktan sonra kendisini tanımalıdır. Kedisini tanımadık&ccedil;a ve kendi ger&ccedil;ek değerini idrak etmedik&ccedil;e kendi kadir ve kıymetini bilmez. Ey insan, şunu bilmelisin ki yer ve g&ouml;k varlıklarından hi&ccedil;birisi senden &uuml;st&uuml;n değildir. Bunlar senin i&ccedil;in ram edilmiştir, fakat sen kendi kadrini bilmeyerekten kendini bedava olarak ona buna satmışsın. Eğer kendi değerinin bilincinde olursan, kendini ucuza satmazsın. Sen, Allah Teala&rsquo;nın seni kendi halifesi olarak se&ccedil;tiği bir yaratıksın.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a>&nbsp;</p>\n\n<p>\n	Allah, sadece seni yaratmakla &ouml;v&uuml;nm&uuml;ş ve iftihar etmiştir.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Varlıklar arasında keramet ve şerafet tacını senin başına koymuştur. <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a>&nbsp;</p>\n\n<p>\n	Y&uuml;ce Allah, bir hadis-i kuds&icirc;de de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey insan, b&uuml;t&uuml;n varlık d&uuml;nyasını senin i&ccedil;in ve seni de kendim i&ccedil;in yaratmışım.&rdquo;</p>\n\n<p>\n	&Ouml;yleyse kendi kadrini bil ve kendini Allah&rsquo;tan başkasına satma; aksi takdirde zararlı &ccedil;ıkarsın.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey insan, kendi değerini bil! Sen, k&uuml;&ccedil;&uuml;k bir cisim olduğunu mu sanıyorsun? Oysaki b&uuml;y&uuml;k bir &acirc;lem sende &ouml;zetlenip d&uuml;r&uuml;lm&uuml;şt&uuml;r.&rdquo;</p>\n\n<p>\n	O h&acirc;lde, kendi kadrini bil ve &ouml;mr&uuml;n&uuml; Allah&rsquo;ın rızası dışında sarf etme.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;G&ouml;rm&uuml;yor musunuz ki Allah, g&ouml;klerde ve yerde olanları emrinize amade kılmış, a&ccedil;ık ve gizli nimetlerini sizin i&ccedil;in genişletip tamamlamıştır.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	&Ouml;yleyse mutluluk yolunda bunca değerli sermayelerden faydalan ve vazifeyi yapmakla mutluluğa kavuş.</p>\n\n<h2>\n	İnsanın Kendisine Karşı Vazifesi</h2>\n\n<p>\n	İnsan iki zıt ve muhtelif g&uuml;&ccedil;ten yaratılmıştır; biri melekut&icirc;, diğeri ise şeytan&icirc;. Melekut&icirc; g&uuml;&ccedil; onu iyiliğe, şeytan&icirc; g&uuml;&ccedil; ise onu k&ouml;t&uuml;l&uuml;ğe doğru &ccedil;ekmektedir. Bu iki zıt ve &ccedil;elişik g&uuml;&ccedil; daima birbirlerini mağlup etmek i&ccedil;in &ccedil;aba sarf ederler, insanın kalbini kendilerine savaş alanı yaparlar. Bu savaş alanından muzaffer olarak dışarı &ccedil;ıkan, yani melekut&icirc; g&uuml;c&uuml; şeytan&icirc; g&uuml;c&uuml;ne galip olan kimse en mutlu kimsedir.</p>\n\n<p>\n	Ama heva ve heveslerine esir d&uuml;şen, fazilet ve takva meleğini şeytan&icirc; isteklerle bağlayan ve bu dahil&icirc; d&uuml;şmanı kendi akıl ve ruhuna musallat kılan kimse, ne de bedbaht ve zavallı kimsedir.</p>\n\n<p>\n	Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&ldquo;Sizin en katı dahil&icirc; d&uuml;şmanınız, nefs&icirc; isteğinizdir.&rdquo;</p>\n\n<p>\n	Zira hi&ccedil;bir d&uuml;şman bu dahil&icirc; d&uuml;şman kadar insana zarar vermez. En b&uuml;y&uuml;k cihat, nefse karşı yapılan cihattır. Hz. Resulullah&rsquo;ın ashabı savaştan d&ouml;nd&uuml;klerinde onlara ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Şimdi siz k&uuml;&ccedil;&uuml;k cihattan d&ouml;nd&uuml;n&uuml;z ama b&uuml;y&uuml;k cihadınız duruyor. O b&uuml;y&uuml;k cihat, nefse karşı cihattır.&rdquo;</p>\n\n<p>\n	Hz. Ali de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Eğer şecaat ve yiğitliğinizi denemek istiyorsanız, nefs&icirc; istekler karşısında direnişinize bakın; kim nefs&icirc; isteklerine galip gelirse, daha şecaatlidir.&rdquo;</p>\n\n<p>\n	G&uuml;reşte bir kahramanı alt etmek yiğitlik değildir; yiğitlik, savaş vakti nefs-i emmaresini yenen kimsedir.</p>\n\n<h2>\n	Kendini Koruma</h2>\n\n<p>\n	Herkesin şahsiyeti ve değeri, nefs&icirc; isteklerin karşısında kendini koruma derecesine bağlıdır; aksi takdirde denizde fırtınaya yakalanan bir kayık gibi daima sarsıntı ve ıztırap h&acirc;linde olacaktır. Kendisine h&acirc;kim olmayan kimse, hi&ccedil;bir zaman mutluluk y&uuml;z&uuml; g&ouml;rmeyecektir, bir sivrisinek gibi fırtınalar karşısında savrulacaktır. Ama nefs&icirc; isteklerine h&acirc;kim olan kimse, kendi v&uuml;cut gemisini zamanın tehlikeli okyanuslarında şecaat ve ustalıkla ileri g&ouml;t&uuml;rebilen bir kaptana benzer; zorlu fırtınalar onu y&uuml;ce hedefine ve mutlu hayatına doğru ilerlemekten alıkoymaz.</p>\n\n<h2>\n	Yaratılışın Hedefi</h2>\n\n<p>\n	Biz seyir, tek&acirc;m&uuml;l ve insaniyetin kutsal hedefine ulaşmak i&ccedil;in d&uuml;nyaya gelmişiz. Allah tarafından peygamberlerin ve onların hayat bağışlayıcı emirlerinin gelmesi, bizi sonsuz mutlu bir hayata kavuşturmak i&ccedil;indir. Zira İlah&icirc; el&ccedil;ilerin gelmesi; insaniyeti diriltmek, istidatları filizlendirmek ve insanların değerli cevherlerini ortaya &ccedil;ıkarmak i&ccedil;indir. Zira insanlar altın ve g&uuml;m&uuml;ş madenleri gibi madenlerdir.</p>\n\n<p>\n	Bu y&uuml;zden Resul-i Ekrem ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ben g&uuml;zel ahl&acirc;kı tamamlamam i&ccedil;in peygamberliğe se&ccedil;ildim&rdquo;</p>\n\n<h2>\n	Kem&acirc;le Doğru</h2>\n\n<p>\n	Bizim hareket &ccedil;izgimiz bellidir; hepimiz insanlığın nihayet derecesi ve Hakk&rsquo;a yaklaşmak olan mutlak kem&acirc;le doğru hareket etmekteyiz.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a>&nbsp;</p>\n\n<p>\n	Hakk&rsquo;a yaklaşmak ve mutlak kem&acirc;le erişmek i&ccedil;in il&acirc;h&icirc; sıfatları v&uuml;cudumuzda bulundurmalıyız; aksi takdirde tabiatın yaratıcısına muhalif olarak gerileme seyri i&ccedil;erisinde kalırız. &Ouml;rneğin; bir ağa&ccedil; gelişip filizlenmekten geri kalırsa, kurur; kuruyunca da kesilir ve sonu&ccedil;ta yakılıp k&uuml;l olur.</p>\n\n<p>\n	&Ouml;n&uuml;m&uuml;zde engeller olsa da yavaş yavaş hedefe doğru ilerlemeliyiz ve &uuml;mitsizliğe kapılmamalıyız. Su&ccedil; olursa, kendimizdedir; hi&ccedil; kimse su&ccedil;umuzun sorumlusu değildir.</p>\n\n<h2>\n	Direniş ve Sabır</h2>\n\n<p>\n	Hayatın bu tehlikeli yolculuğunda &ccedil;alışıp &ccedil;aba sarf etmemiz ve direnişli olmamız gerekir. İlk &ouml;nce hedefimizi -ki en y&uuml;ce hedef de Allah&rsquo;tır- belirlemeliyiz. Sonra Allah&rsquo;ın rızasını kazanmaktan ibaret olan hedefe ulaşma yolunu teşhis etmeliyiz.</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz, &lsquo;Bizim Rabb&rsquo;imiz Allah&rsquo;tır&rsquo; deyip de dosdoğru bir istikamet tutturanlar (yok mu), onların &uuml;zerine, &lsquo;Korkmayın ve h&uuml;zne kapılmayın, size vadedilen cennetle sevinin.&rsquo; diye melekler iner.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a>&nbsp;</p>\n\n<h2>\n	Mutluluğun İki B&uuml;y&uuml;k Sebebi</h2>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de defalarca insanın mutluluk ve saadetinin şu iki etkene bağlı olduğu vurgulanmıştır:</p>\n\n<p>\n	1) Allah&rsquo;a iman etmek.</p>\n\n<p>\n	2) Salih amel yapmak.</p>\n\n<p>\n	O ayetlerden biri şudur:</p>\n\n<p>\n	&ldquo;Erkek olsun, kadın olsun m&uuml;min olarak kim salih bir amelde bulunursa, hi&ccedil; ş&uuml;phesiz, biz onu g&uuml;zel bir hayatla yaşatırız ve onların karşılığını, yaptıklarının en g&uuml;zeliyle mutlaka veririz.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a>&nbsp;</p>\n\n<h2>\n	Başarının Sırrı</h2>\n\n<p>\n	Başarının sırrı, ilk &ouml;nce Allah&rsquo;a ger&ccedil;ek olarak iman etmektir. Zira ıztırap ve &uuml;z&uuml;nt&uuml;ler saldırdığında sığınacağımız en iyi yer, bizi koruyan Allah&rsquo;ın sonsuz l&uuml;tfuna iltica etmektir. Bildiğimiz gibi yaşantı fırtınalı bir denize benzer daima h&acirc;lden h&acirc;le değişmektedir. &Ouml;yleyse kendimiz i&ccedil;in bir sığınak yeri bulmalıyız; mihnet ve &uuml;z&uuml;nt&uuml;den kurtulup vazifemizi yapmaya koyulmalıyız. Allah&rsquo;ı anmaktan başka hi&ccedil;bir şey ruhumuzun rahatlığına sebep olamaz. Nitekim Allah Teala ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bunlar, iman edenler ve kalpleri Allah&rsquo;ın zikriyle mutmain olanlardır; kalpler yalnızca Allah&rsquo;ın zikriyle mutmain olur.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a>&nbsp;</p>\n\n<p>\n	&ldquo;Bilin ki Allah&rsquo;ın velileri i&ccedil;in bir korku yoktur ve onlar mahzun da olmazlar.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; onlar, Allah&rsquo;ın her anda g&uuml;c&uuml;n&uuml;n nihayetinin olmayacağını ve onları koruyacağını &ccedil;ok iyi bilmekteler.</p>\n\n<p>\n	Nitekim Hz. Sadık (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;M&uuml;minler sağlam bir dağ gibidirler, fırtınalar onları yerlerinden oynatamaz.&rdquo;</p>\n\n<p>\n	İnsan &ouml;yle bir yere ulaşır ki Allah&rsquo;tan başka bir şey g&ouml;rmez. &Ouml;yleyse bak g&ouml;r, insanın makamı ne kadar y&uuml;cedir.</p>\n\n<h2>\n	Bedbahtlığın İki B&uuml;y&uuml;k Sebebi</h2>\n\n<p>\n	Şeytan&icirc; iki b&uuml;y&uuml;k etken olan gazap ve şehvet, insanın bedbahtlık ve hel&acirc;ketine sebep olmaktadır. Zira akıl ve dinin buyurduğu şekilde olmaksızın kayıtsız şartsız onlara uymak insanı, y&uuml;ce insaniyet makamından aşağı d&uuml;ş&uuml;r&uuml;r; hayvanlık derecesine kadar, hatta Kur&rsquo;&acirc;n&rsquo;ın nassıyla daha aşağıya bile d&uuml;ş&uuml;r&uuml;r.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h2>\n	Şehvetin Tehlikeleri</h2>\n\n<p>\n	Bazı akılsızlar kendi şahsiyet ve insan&icirc; değerinden o kadar gafiller ki ellerinde olan madd&icirc; ve manev&icirc; sermayelerini şehvete (nefs&icirc; isteklere) uyarak boşu boşuna elden verirler; bir an hevese uymakla &ouml;m&uuml;r boyu pişmanlık duymak mecburiyetinde kalırlar.</p>\n\n<p>\n	Heva ve heves peşinde koşmak, bug&uuml;n gen&ccedil; nesli k&ouml;t&uuml; bir duruma d&uuml;ş&uuml;ren b&uuml;y&uuml;k bir tehlikedir. Hayatlarının baharı olan gen&ccedil;lik g&uuml;nlerini heva ve heveslere uyarak ge&ccedil;irirler, ihtiyarlık d&ouml;neminde ise &ouml;m&uuml;r sermayelerini nasıl boşu boşuna heder ettiklerini anlar ve teess&uuml;f etmeye başlarlar; bunun da artık onlar i&ccedil;in hi&ccedil;bir neticesi olmaz.</p>\n\n<p>\n	Ey gen&ccedil;, itaat yolunu bug&uuml;n tut.</p>\n\n<p>\n	Artık yarın ihtiyarlıktan gen&ccedil;lik doğmaz.</p>\n\n<p>\n	Yaşantıda uzak g&ouml;r&uuml;şl&uuml; ve tedbirli davranmak ve beklenmedik olaylara karşı m&uuml;cadele vermek i&ccedil;in kuşanmak gerekir. Hayat m&uuml;cadelesi alanında muzaffer olan kimseler, yıllar boyunca &ccedil;ile ve &uuml;z&uuml;nt&uuml;ler &ccedil;ekmiş ve m&uuml;cadele i&ccedil;in kendilerini hazırlamışlardır.</p>\n\n<p>\n	Allah Teala buyuruyor ki:</p>\n\n<p>\n	&ldquo;Doğrusu insana kendi (emek ve) &ccedil;abasından başkası yoktur. Ş&uuml;phesiz kendi (emek ve) &ccedil;abası da g&ouml;r&uuml;lecektir.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a>&nbsp;</p>\n\n<p>\n	Bu iki dahil&icirc; as&icirc; g&uuml;&ccedil; (şehvet ve gazap), akla t&acirc;bi olmalıdır. &Ouml;nemli olan insanın yaşam sahnesinde hem dahil&icirc; d&uuml;şmana ve hem de haric&icirc; d&uuml;şmana karşı savaşmasıdır. Ama daha &ouml;nemli m&uuml;cadele, iman evinde yerleşen hırsıza karşı m&uuml;cadele vermektir. Zira bu d&uuml;şman, daima vesvese ederek gazap ve şehvetin iktiza ettiği k&ouml;t&uuml; işlere ve insanlığa aykırı olan şeylere doğru bizi s&uuml;r&uuml;klemektedir. Daima uyanık olmalıyız ve bu ocak s&ouml;nd&uuml;r&uuml;c&uuml; d&uuml;şmana karşı savaşmalıyız; aksi takdirde bu dahil&icirc; d&uuml;şman bizi bedbaht eder.</p>\n\n<h2>\n	Gazabın Tehlikeleri</h2>\n\n<p>\n	Sinir, gazap, &ouml;fke vs. insanın huzurunu bozan ve sahibini bedbahtlığa s&uuml;r&uuml;kleyen etkenlerdendir. Bu etkenlere du&ccedil;ar olanlarda rahatlık ve huzur diye bir şey bırakmaz.</p>\n\n<p>\n	Eğer ilk g&uuml;nden beri bu tehlikeli d&uuml;şmanın bize musallat olmasına titizlikle mani olsaydık, kendi rahatlığımıza ve diğerlerinin rahatlığına b&uuml;y&uuml;k bir katkımız olurdu. Bir adama sinirlenmek istediğiniz zaman bir an durup d&uuml;ş&uuml;n&uuml;n. Ge&ccedil;mişte bir an sinirlenmekle ne kadara &uuml;z&uuml;nt&uuml;lere du&ccedil;ar olduğunuzu ve ne kadar madd&icirc; ve manev&icirc; zarar g&ouml;rd&uuml;ğ&uuml;n&uuml;z&uuml; hatırlayın. Eğer bir an serkeş nefsin yularını elinizde bulundurmuş ve sinirlerinize h&acirc;kim olmuş olsaydınız, o &uuml;z&uuml;nt&uuml;l&uuml; ve gamlı g&uuml;nler rahatlık ve huzurla ge&ccedil;miş olacaktı.</p>\n\n<p>\n	Eğer kendinize acıyorsanız, siniri kendinizden uzaklaştırın. Uzaklaştırdığınızda sinirinizin ateşi s&ouml;ner ve bu ocak s&ouml;nd&uuml;r&uuml;c&uuml; bel&acirc;dan kurtulmuş olursunuz. Birka&ccedil; g&uuml;n ge&ccedil;tikten sonra sinirlenmek i&ccedil;in bir bahane bulamadığınızda rahatlık ve huzurun tadını o zaman anlarsınız. Bir m&uuml;ddetten sonra sabır ve vakarın ne miktarda sevin&ccedil; verici olduğunun farkına varırsınız. Gazap g&uuml;c&uuml; olan bu nefis heyulasının elinden kurtulmuşsanız, kendinizi mutlu g&ouml;rmelisiniz. &Ccedil;&uuml;nk&uuml; fesat etkenlerinden birini ayak altına alıp insanlığın kemaline doğru bir basamak yukarı &ccedil;ıkmışsınız. Bu y&uuml;zden Allah Teala da bu vasıflara sahip m&uuml;minler hakkında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Onlar, &ouml;fkelerini yenenler ve insanlardan bağışlama ile vazge&ccedil;enlerdir. Allah iyilik yapanları sever.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a>&nbsp;</p>\n\n<h2>\n	Makalenin &Ouml;zeti</h2>\n\n<p>\n	Vazifeyi yapmak, insanı mutluluğa doğru g&ouml;t&uuml;r&uuml;r. Vakti ganimet bilip ge&ccedil;ici fırsatlardan yararlanmamız gerekir. Bug&uuml;n&uuml;n işini yarına bırakmamalıyız. Zira ge&ccedil;mişin hasretinin faydası olmaz. Zamanı kaybetmeden gereken vazifeyi &ccedil;aba sarf ederek tamamıyla m&uuml;kemmel bir şekilde yapmalıyız. Elbette vazifeyi yapmanın şartı, vazifeyi bilmektir. D&uuml;nyanın ve v&uuml;cudumuzun yaratılışından hedefin ne olduğunu bilmemiz gerekir.</p>\n\n<p>\n	Daha sonra bu kutsal hedefe ulaşmak i&ccedil;in yaşantı programımızı iyice bilmeli ve bunları bildikten sonra, mutluluk ve saadete erişmemiz i&ccedil;in sabır ve havsalayla hedefe doğru etkili adımlar atmalıyız... Bu kutsal hedefe ulaşmak, şu &uuml;&ccedil; vazifeyi bilmeksizin m&uuml;mk&uuml;n değildir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- İnsanın Allah&rsquo;a karşı vazifesi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- İnsanın kendisine karşı vazifesi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	3- İnsanın diğerlerine karşı vazifesi.</p>\n\n<p>\n	Peygamberlerin ne i&ccedil;in g&ouml;nderildiklerini de insanın bilmesi gerekir. Onlar; insanları, tahrip edici heva ve heves g&uuml;&ccedil;lerinin pen&ccedil;esinden kurtarmak, Allah&rsquo;ın insanlarda emanet bıraktığı insan&icirc; sıfat ve faziletleri diriltmek ve bu istidatlarla insanı insaniyet kamaline ulaştırmak, Allah&rsquo;a yakınlaştırmak ve melekut &acirc;lemini seyredeceği bir makama eriştirmek i&ccedil;in gelmişlerdir. Bu en son tek&acirc;m&uuml;l seyri, iki b&uuml;y&uuml;k amil (Allah&rsquo;a iman etmek ve salih amel) olmaksızın insan i&ccedil;in m&uuml;mk&uuml;n değildir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;de de insanın saadet ve kemalinin bu iki amile bağlı olduğu apa&ccedil;ık bildirilmektedir.</p>\n\n<p>\n	İlk &ouml;nce temel din&icirc; inan&ccedil;lara istidl&acirc;l ve burhanla itikat etmek, Allah&rsquo;ı hazır ve nazır bilmek ve daima O&rsquo;nu anmak, saadet ve mutluluğun şartlarındandır. Bu iman ruhu ve ihl&acirc;sla, din&icirc; vazifeleri ve il&acirc;h&icirc; emirleri m&uuml;mk&uuml;n olduğu kadar yapmamız gerekir.</p>\n\n<p>\n	Bu iki b&uuml;y&uuml;k g&uuml;&ccedil;le (Allah&rsquo;a iman ve salih amelle) bedbahtlığa sebep olan iki amilin (şehvet ve gazabın) &ouml;n&uuml;n&uuml; almak, kayıtsız şartsız bunlara teslim olmamak ve onları nefsin heva ve heveslerine değil, akla uymaya mecbur kılmak gerekir. Mutlak kemale ermek, saadet ve mutluluğa kavuşmak ve bu d&uuml;nyada huzurlu ve tatlı bir hayat yaşamak, ahirette ise Allah&rsquo;ın sonsuz nimetlerinden yararlanmak i&ccedil;in tam g&uuml;c&uuml;m&uuml;zle &ccedil;alışıp gayret etmeliyiz.</p>\n\n<p>\n	Allah c&uuml;mlemizi Allah&rsquo;a inanan, Muhammed ve Ehl-i Beyt&rsquo;ine canı g&ouml;n&uuml;lden bağlanan kimselerden kılsın. &Acirc;min ya Rabb&rsquo;el-&acirc;lem&icirc;n.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> KAYNAKLAR:</p>\n\n		<p>\n			1- Zariyat/56.</p>\n\n		<p>\n			2- Bakara/30.</p>\n\n		<p>\n			3- M&uuml;&rsquo;minun/14.</p>\n\n		<p>\n			4- Fecr/70.</p>\n\n		<p>\n			5- Lokman/20.</p>\n\n		<p>\n			6- &ldquo;Elbette son varış, Rabb&rsquo;ine olacaktır.&rdquo; (Necm/42)</p>\n\n		<p>\n			7- Fussilet/30.</p>\n\n		<p>\n			8- Nahl/97.</p>\n\n		<p>\n			9- R&rsquo;ad/28.</p>\n\n		<p>\n			10- Yunus/62.</p>\n\n		<p>\n			11- &ldquo;Onlar hayvanlar gibidir, hatta daha aşağılıktırlar.&rdquo; (A&rsquo;r&acirc;f/179).</p>\n\n		<p>\n			12- Necm/39).</p>\n\n		<p>\n			13- &Acirc;l-i İmr&acirc;n/134).</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a></p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a></p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a></p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a></p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a></p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a></p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a></p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a></p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a></p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a></p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a></p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a></p>\n	</div>\n</div>','Mutluluk Anahtarı','','publish','closed','open','','mutluluk-anahtari-2','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3058',0,'post','',0),(3059,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<p style=\"text-align: center;\">\n	<strong>2. B&Ouml;L&Uuml;M</strong></p>\n\n<p align=\"right\">\n	<strong>Abdullah Turan</strong></p>\n\n<p>\n	İsl&acirc;m&icirc; irfanın k&ouml;keni başlığı altında yayınladığımız makalenin birinci b&ouml;l&uuml;m&uuml;nde, İsl&acirc;m Dini&rsquo;nin irfan mekteplerinde s&ouml;z konusu olan y&uuml;ce maarif ve kavramlara menşe olabilme a&ccedil;ısından en zengin, en derin ve en y&uuml;ce maarife s&acirc;hip olduğunu &ouml;rnekleriyle g&ouml;rm&uuml;şt&uuml;k. Makalemizin bu b&ouml;l&uuml;m&uuml;nde ise, İsl&acirc;m Dini&rsquo;nin insanın nefsan&icirc; kem&acirc;l derecelerine y&ouml;nelik &ouml;ğretilerine kısaca bir g&ouml;z atarak,&nbsp; İsl&acirc;m Dini&rsquo;nin bu y&ouml;ndeki &ouml;ğretisiyle irfan mekteplerindeki &ouml;ğreti arasında kısaca bir mukayese yapacağız.</p>\n\n<p>\n	Bu a&ccedil;ıdan irfan ilimlerine g&ouml;z attığımızda, irfanda s&ouml;z konusu olan kavramlardan bir diğerinin de seyr-u s&uuml;luk, kurb-u ilah&icirc; ve keşf-u ş&uuml;hud makamları olduğunu g&ouml;rmekteyiz. Bu makamlar i&ccedil;in de İsl&acirc;m Dini&rsquo;nden daha zengin bir kaynak bulmak m&uuml;mk&uuml;n değil. Bu konuyu anlamak i&ccedil;in, İsl&acirc;m Dini&rsquo;nde varolan likaullah, rizvanullah makamlarından bahseden ayetlerle, Allah-u Te&acirc;la tarafından peygamber olmadıkları h&acirc;lde, Hz. Hızır ve Hz. Meryem gibi m&uuml;barek zatlara olan ilhamları, vahiyleri ve meleklerin bu m&uuml;barek zatlarla yaptıkları sohbetleri i&ccedil;eren ayetleri, &ouml;zellikle de Hz. Resulullah (s.a.a)&rsquo;ın miracını a&ccedil;ıklayan ayetleri incelemek yeterlidir.</p>\n\n<p>\n	&Ouml;rneğin, Kur&rsquo;an-ı Kerim&rsquo;de&nbsp; Hz. Meryem ile ilgili olarak şu ayetleri g&ouml;r&uuml;yoruz: <strong>&ldquo;Hani melekler demişlerdi: &lsquo;Ey Meryem! Allah seni se&ccedil;ti; seni tertemiz yarattı; ve seni b&uuml;t&uuml;n d&uuml;nya kadınlarına tercih etti. Ey Meryem! Rabb&rsquo;ine ibadet et; secdeye kapan; ve r&uuml;ku edenlerle beraber sen de r&uuml;ku et.&rsquo; Hani melekler demişlerdi ki: &lsquo;Ey Meryem! Allah sana kendisinden bir kelimeyi m&uuml;jdeliyor. Adı, Meryem oğlu İsa&rsquo;dır; Mesih&rsquo;tir. D&uuml;nyada da, kıyamette de itibarlı ve Allah&rsquo;ın kendisine yakın kıldıklarındandır. O, Salihlerden olarak beşikte iken ve yetişkinlik h&acirc;linde insanlara konuşacaktır.&rsquo; Meryem: &lsquo;Rabb&rsquo;im! Dedi; bana bir erkek eli değmediği h&acirc;lde nasıl &ccedil;ocuğum olur?&rsquo; Allah ş&ouml;yle buyurdu: &lsquo;İşte b&ouml;yledir; Allah dilediğini yapar. Bir işe h&uuml;kmedince ona sadece ol der, o da oluverir. Allah ona Kitabı, hikmeti, Tevrat&rsquo;ı ve İncil&rsquo;i &ouml;ğretecek. O, İsrail Oğulları&rsquo;na el&ccedil;i olarak, onlara diyecek ki; size Rabb&rsquo;inizden bir mucize getirdim. Size &ccedil;amurdan bir kuş sureti yapar,</strong> <strong>ona &uuml;flerim ve Allah&rsquo;ın izniyle o kuş oluverir. Yine Allah&rsquo;ın izniyle k&ouml;r&uuml; ve alacalıyı iyileştirir, &ouml;l&uuml;leri diriltirim. Evlerinizde ne yediğinizi ve ne biriktirdiğinizi size haber veririm. Eğer inanan kimseler iseniz, bunda sizin i&ccedil;in bir ayet vardır. Ben, benden &ouml;nce inen Tevrat&rsquo;ı doğrulayıcı olarak ve size haram kılınan bazı şeyleri de helal kılmam i&ccedil;in g&ouml;nderildim. Size Rabb&rsquo;inizden bir mucize getirdim. O h&acirc;lde Allah&rsquo;tan korkun ve bana itaat edin. Allah, benim de Rabb&rsquo;im, sizin de Rabb&rsquo;inizdir. &Ouml;yle ise O&rsquo;na itaat edin. İşte doğru yol budur.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	Allah Teala bu ayetlerde meleklerin bir kutsal kadın olan Hz. Meryem ile sohbet etmelerinden ve ona gelecekle ilgili bilgiler verildiğinden bahsetmiştir. Acaba bu ayetler irfanda s&ouml;z konusu olan insanın keşif ve ş&uuml;hut h&acirc;llerine a&ccedil;ıklık getirmek a&ccedil;ısından yeterli bir kaynak teşkil etmiyorlar mı?</p>\n\n<p>\n	İrfanda s&ouml;z konusu olan kavramlardan bir diğeri de velayet kavramıdır. Velayet, Allah&rsquo;ın velisi olan bir kulun ilah&icirc; ilimler ve g&uuml;&ccedil;lerle donatıldığı anlamına gelir. Bunun da en g&uuml;zel &ouml;rneğini yine Kur&rsquo;an-ı Kerim&rsquo;de bulmaktayız. Hz. Hızır ile Hz. Musa arasında ge&ccedil;en olaylara bakın. Kur&rsquo;an-ı Kerim bu olayları ş&ouml;yle anlatıyor: <strong>&ldquo;Musa: İşte aradığımız o idi, dedi. Hemen izlerinin &uuml;zerine geri d&ouml;nd&uuml;ler. Derken, kullarımızdan bir kul buldular ki, ona katımızdan bir rahmet vermiş, yine tarafımızdan bir ilim &ouml;ğretmiştik. Musa ona: Sana &ouml;ğretilen r&uuml;ştten bana da</strong> <strong>&ouml;ğretmen i&ccedil;in sana tabi olayım mı? dedi. O, dedi ki: Doğrusu sen benimle sabredemezsin. Tam manasıyla kavramadığın bir şeye nasıl sabredersin? Musa dedi: İnşallah, sen beni sabreden biri olarak bulacaksın. Senin emrine de karşı gelmem. O: Eğer bana tabi oldunsa, sana o konuda bilgi verene kadar hi&ccedil;bir şey hakkında bana soru sorma !dedi. Bunun &uuml;zerine y&uuml;r&uuml;d&uuml;ler. Nihayet gemiye bindikleri zaman O, o gemiyi deldi. Musa ona: Halkını boğmak i&ccedil;in mi onu deldin? Ger&ccedil;ekten sen &ccedil;ok hatalı bir iş yaptın !dedi. O: Ben sana, benimle beraberliğe sabredemezsin, demedim mi? dedi. Musa: Unuttuğum şeyden dolayı beni muaheze etme; işimde bana zorluk &ccedil;ıkarma, dedi. Yine y&uuml;r&uuml;d&uuml;ler. Nihayet bir erkek &ccedil;ocuğa rastladıklarında (Hızır) hemen onu &ouml;ld&uuml;rd&uuml;. Musa dedi ki: Tertemiz bir canı, bir can karşılığı olmaksızın katlettin ha! Ger&ccedil;ekten sen fena bir şey yaptın. Hızır: Ben sana, benimle beraberliğe sen sabredemezsin, demedim mi? dedi.&nbsp; Musa dedi: Eğer bundan sonra sana bir şey sorarsam, artık bana arkadaşlık etme. Hakikaten benim tarafımdan mazeretin sonuna ulaştın. Yine y&uuml;r&uuml;d&uuml;ler. Nihayet bir k&ouml;y halkına varıp onlardan yiyecek istediler. Ancak k&ouml;y halkı onları misafir etmekten ka&ccedil;ındılar. Derken orada yıkılmak &uuml;zere bulunan bir duvarla karşılaştılar.</strong> <strong>(Hızır) hemen onu doğrulttu. Musa: Dileseydin elbet buna karşılık bir &uuml;cret alırdın, dedi. Bunun &uuml;zerine (Hızır) ş&ouml;yle dedi: İşte bu benimle senin ayrılmamızdır. Şimdi sana, sabredemediğin şeylerin i&ccedil;y&uuml;z&uuml;n&uuml; haber vereyim. Gemi var ya, o, denizde &ccedil;alışan yoksul kimselerindi. Onu kusurlu kılmak istedim, &ccedil;&uuml;nk&uuml; onların arkasında her (sağlam) gemiyi gasbetmekte olan bir kral vardı. Erkek &ccedil;ocuğa gelince, onun ana babası m&uuml;min kimselerdi. &Ccedil;ocuğun onları azgınlık ve nank&ouml;rl&uuml;kle boğmasından korktuk ve istedik ki; Rab&rsquo;leri onun yerine kendilerine, daha temiz ve daha merhametlisini versin. Duvara gelince, şehirdeki iki yetim &ccedil;ocuğun idi; altında da onlara ait bir hazine vardı, babaları ise, iyi bir kimse idi. Rabb&rsquo;in istedi ki, o iki &ccedil;ocuk g&uuml;&ccedil;l&uuml; &ccedil;ağlarına erişsinler ve Rablerinden bir rahmet olarak hazinelerini &ccedil;ıkarsınlar. Ben bunu da kendiliğimden yapmadım. İşte hakkında sabredemediğin şeylerin i&ccedil;y&uuml;z&uuml; budur.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Bu ayetler velayet konusunu en g&uuml;zeliyle ortaya koymaktadır. Bu gibi engin kaynaklara rağmen ayrı kaynaklar aramak tevcih edilebilir mi?</p>\n\n<p>\n	Likaullah ve fena fillah konusuna gelelim, bunun da en g&uuml;zel &ouml;rneğini Hz. Resulullah (s.a.a)&rsquo;ın miracını anlatan ayetlerde buluyoruz. Bu b&uuml;y&uuml;k hadise İsra suresinde ş&ouml;yle anlatılıyor: <strong>&ldquo;Bir gece, kendisine ayetlerimizden bir kısmını g&ouml;sterelim diye kulunu (Muhammed&rsquo;i) Mescid-i Haram&rsquo;dan, &ccedil;evresini m&uuml;barek kıldığımız Mescid-i Aksa&rsquo;ya g&ouml;t&uuml;ren Allah noksan sıfatlardan m&uuml;nezzehtir ve O, ger&ccedil;ekten her şeyi g&ouml;ren ve işitendir.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong> Necm suresinde de ş&ouml;yle buyuruyor: <strong>&ldquo; Sonra yaklaştı. Derken daha da yaklaştı o kadar ki, (birleştirilmiş) iki yay arası kadar, hatta daha da yakın oldu. Bunun &uuml;zerine kuluna vahyini bildirdi ve Muhammed&rsquo;in g&ouml;rd&uuml;ğ&uuml;n&uuml; kalbi yalanlamadı.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong></p>\n\n<p>\n	Bu ayet-i kerimeler likaullahın en y&uuml;ksek derecesinin Hz. Resulullah (s.a.a) i&ccedil;in ger&ccedil;ekleştiğini belirtmektedir. O h&acirc;lde irfandaki likaullah kavramını tevcih etmek i&ccedil;in ayrı kaynaklar peşinde olmaya ne gerek vardır?</p>\n\n<p>\n	Ayrıca bu ayet-i kerimeler, yine irfanda s&ouml;z konusu olan tayy-&uuml;l arz olayının da o Hazret i&ccedil;in ger&ccedil;ekleştiğini bildirmektedir. Bu kavram i&ccedil;in de ayrı bir menşe peşinde olmak anlamsızdır. Bunun bir ayrı &ouml;rneğini de bir g&ouml;z kırpma zamanı s&uuml;resinde Belkıs&rsquo;ın tahtının Yemen&rsquo;den Kud&uuml;s&rsquo;e getirildiği&nbsp; Hz. S&uuml;leyman ile Belkıs&rsquo;ın hikayesinde g&ouml;rmekteyiz.</p>\n\n<p>\n	Ayrıca Kur&rsquo;an-ı Kerim&rsquo;de nefs-i emmare, nefs-i levvame, nefs-i m&uuml;lheme ve nefs-i m&uuml;tmainneden s&ouml;z edilmiş;<strong> &ldquo;Ger&ccedil;ekten onu temiz tutan saadete kavuşmuş ve onu kirleten de h&uuml;srana uğramıştır&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong> buyrularak tek saadet yolunun nefsin tezkiye edilmesi y&ouml;ntemi olduğu bildirilmiştir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de Allah tarafından evliyalara verilen ilm-i led&uuml;nni denilen ilim ile yapılan m&uuml;cahedetler sonucu kazanılan ilah&icirc; hidayetin ger&ccedil;ek olduğu vurgulanmıştır. <strong>&ldquo;Bizim yolumuzda m&uuml;cahedet edenleri elbet biz kendi yollarımıza hidayet edeceğiz&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de defalarca ilah&icirc; aşkın b&uuml;t&uuml;n aşk ve sevgilerden daha &uuml;st&uuml;n olduğuna tekit edilmiş, evrenin b&uuml;t&uuml;n zerrelerinin devamlı olarak Allah-u Teala&rsquo;ya tespih ve takdis etmekle meşgul oldukları vurgulanarak bizlerin de eğer, basiret g&ouml;z&uuml;m&uuml;z a&ccedil;ık olursa, onları g&ouml;r&uuml;p duyabileceğimiz belirtilmiştir. <strong>&ldquo;Yedi g&ouml;k, yer ve bunlarda bulunan her kes O&rsquo;nu tespih eder. O&rsquo;na &ouml;vg&uuml;yle tespih etmeyen hi&ccedil;bir şey yoktur. Ne var ki, siz onların tespihini anlamıyorsunuz. O, halimdir, bağışlayıcıdır.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong> <strong>&ldquo;B&ouml;ylece bunu S&uuml;leyman&rsquo;a biz anlattık. Biz onların her birine h&uuml;k&uuml;m ve ilim verdik. Dağları da kuşları da Davut ile birlikte tespih etmeğe biz boyun eğdirdik. İşte bunları biz yapıyoruz.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Yine Kur&rsquo;an-ı Kerim insanın yaratılış hikayesinde ilah&icirc; nefhadan s&ouml;z ediyor. <strong>&ldquo;Ona şekil vermeği tamamlayıp, i&ccedil;ine de ruhumdan &uuml;f&uuml;rd&uuml;ğ&uuml;m zaman, derhal ona secdeye kapılın.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	Yine Kur&rsquo;an-ı Kerim&rsquo;de insanın b&uuml;t&uuml;n ilah&icirc; isimleri kendinde g&ouml;stererek Allah&rsquo;ın yer y&uuml;z&uuml;ndeki halifesi olabileceği bildiriliyor. Bundan dolayıdır ki, hadis-i şerifte de; insanın Allah&rsquo;ın suretinde yaratıldığı<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> belirtilerek, insana &ldquo;Allah&rsquo;ın ahlakıyla ahlak edinin&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> emri veriliyor. Zaten insanı meleklerden daha &uuml;st&uuml;n yapan da bu &ouml;zelliğidir. Bakara suresinin ilk ayetlerinde beyan edilen Adem&rsquo;in yaratılışı ve meleklerin ona secde etme hikayesi bunun a&ccedil;ık &ouml;rneğidir. İşte bu ve benzeri ayetler, ariflere, Allah, evren ve insan hakkında, &ouml;zellikle de insan ile Allah arasındaki ilişki a&ccedil;ısından b&uuml;y&uuml;k bir maneviyat kapısını a&ccedil;maktadır.</p>\n\n<p>\n	Bunun dışında, Hz. Resulullah (s.a.a) ve onun P&acirc;k Ehl-i Beyti&rsquo;nden bize ulaşan hadisler, dualar ve yaşantı kıssaları ince irfan&icirc; n&uuml;ktelerle doludur. Hz. Resulullah (s.a.a)&rsquo;ın ashapları da onların iddia ettiği gibi kuru bir z&uuml;ht hayatına s&acirc;hip değillerdi. Onların i&ccedil;erisinde Selman ve Ebuzer gibi basiret g&ouml;zleri a&ccedil;ık olan y&uuml;ce maneviyat s&acirc;hibi şahsiyetler de vardı. Bakınız; Ehl-i Beyt (a.s) kanalından gelen hadisleri ihtiva eden Kafi kitabının 2. cildinin 53. sayfasında bir hadiste ne yazıyor: &ldquo;Hz. Resulullah (s.a.a) bir g&uuml;n, sabah namazını kıldıktan sonra, rengi sararmış, g&ouml;zleri &ccedil;ukura inmiş, bedeni incelmiş olup, g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;nden ayakta duramayacak bir durumda olan bir genci g&ouml;rd&uuml;. Hz. Resulullah (s.a.a) ona: &ldquo;Ey filani, nasıl sabahladın?&rdquo; diye sordu. O gen&ccedil;: &ldquo;Ey Resulullah (s.a.a), y&acirc;kin h&acirc;linde sabahladım&rdquo; cevabını verdi. Hz. Resulullah onun bu s&ouml;z&uuml;ne taacc&uuml;p ederek, &ldquo;Her y&acirc;kinin bir alameti vardır, senin y&acirc;kininin alameti nedir?&rdquo; diye sordu. O gen&ccedil; şu cevabı verdi: &ldquo;Ey Resulullah, beni &uuml;z&uuml;nt&uuml;ye b&uuml;r&uuml;nd&uuml;ren, geceleri ibadetle uykudan alıveren, sıcak g&uuml;nlerde oru&ccedil; ile susuz bırakan işte bu y&acirc;kinimdir. Bunun i&ccedil;indir ki, kendimi d&uuml;nyadan ve d&uuml;nyada olan şeylerden kopardım. &Ouml;yle bir durumdayım ki, sanki Rabb&rsquo;imin Arşı&rsquo;na bakıyorum. Sanki hesaba &ccedil;ekilme d&uuml;zeni kurulmuş, insanlar hesaba &ccedil;ekilmek &uuml;zere mahşere getirilmiş ve ben de onların arasındayım. Sanki cennet ehlini ve onların cennet nimetleriyle nimetlenmiş olup, yastıklara yaslanarak birbirleriyle sohbet ettiklerini g&ouml;r&uuml;r gibiyim. Yine cehennem ehlini ve onların cehennem azaplarıyla cezalandırılmış olup &ccedil;ığlık attıklarını g&ouml;r&uuml;r, duyar gibiyim. Şimdi bu anda bile cehennem ateşinin hareketinin sesini&nbsp; bu kulaklarımla duyar gibiyim.&rdquo; Bunun &uuml;zerine Hz. Resulullah (s.a.a) kendi ashabına d&ouml;nerek; &ldquo;İşte bu, Allah kalbini iman nuruyla nurlandırdığı bir kuldur&rdquo; dedi. Sonra da ona: &ldquo;Bu durumunu koru&rdquo; buyurdu. O gen&ccedil;: &ldquo;Ey Allah Resul&uuml;, dua et Allah bana şahadet nasip etsin&rdquo;dedi. Bunun &uuml;zerine Hz. Resulullah (s.a.a) ona dua etti ve &ccedil;ok bir zaman ge&ccedil;meden Hz. Resulullah ile birlikte gittiği bir savaşta şahadet makamına ulaşan onuncu kişi oldu.&rdquo;</p>\n\n<p>\n	Kısacası Kur&rsquo;an-ı Kerim, hadis-i şerifler, Hz. Resulullah ve onun P&acirc;k Ehl-i Beyti&rsquo;yle temiz ashabının yaşantıları irfan&icirc; inceliklerle doludur. Bu zengin kaynağa rağmen irfan-i kavramları tevcih etmek i&ccedil;in ayrı kaynaklar aramayı, a&ccedil;ık bir art niyetlilikten gayri telakki etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	H&uuml;sn&uuml; hitam olarak makalemizi, Hz. Emir-&uuml;l M&uuml;minin Ali (a.s)&rsquo;nin ger&ccedil;ek arifleri ve irfan&icirc; makamları anlatan birka&ccedil; s&ouml;z&uuml;yle bitirelim.</p>\n\n<p>\n	Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;O, (salik) aklını ihya etmiş, nefsini &ouml;ld&uuml;rm&uuml;şt&uuml;r. &Ouml;yle ki, onun zorluğu zayıf d&uuml;şm&uuml;ş, kabası da ince ve latif olmuştur. Onun i&ccedil;in &ccedil;ok parlak bir ışık doğarak yolunu aydınlatmıştır. O da bu ışıkla yolunu kat etmiştir. Kapılar, onu selamet kapısına ve istikrar evine itmiştir. Onun ayakları g&uuml;venle emniyet ve rahatlık evinde istikrar bulmuştur. Zira o kalbini doğru kullanmış ve Rabb&rsquo;ini razı etmiştir.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine Hz. Emir-&uuml;l M&uuml;minin Ali (a.s) <strong>&ldquo;O evlerde, sabah ve akşam &ouml;yle erkekler O&rsquo;na tespih ederler ki, ne ticaret ne de alış veriş onları Allah&rsquo;ın zikrinden alıkoymaz&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong> ayetini tilavet ederken ş&ouml;yle buyurmuştur: &ldquo;Allah zikretmeği kalplere bir cila kılmıştır. Kalp, sağırlıktan sonra onunla duyar. K&ouml;rl&uuml;kten sonra onunla basirete kavuşur. İsyandan sonra onunla m&uuml;nkad olur. Devamlı olarak, zaman s&uuml;reci i&ccedil;erisinde d&ouml;nemden d&ouml;neme Allah&rsquo;ın d&uuml;ş&uuml;ncelerinde kendilerine fısıldayıp akıllarının &ouml;z&uuml;nde kendileriyle sohbet ettiği kulları ola gelmiştir. Dolayısıyla onların g&ouml;zlerine, kulaklarına ve kalplerine uyanıklık nuru eşlik etmektedir. Onlar, diğerlerine Allah&rsquo;ın g&uuml;nlerini hatırlatıp, Allah&rsquo;ın azametiyle onları korkutmaktadırlar. Onlar, kuru &ccedil;&ouml;llerdeki yol g&ouml;stericilere benzerler. Kim, yolunu doğru giderse, ona yolunun g&uuml;zelliğini bildirip, kurtuluşla m&uuml;jdelerler. Kim de sağ veya solu tutarsa, yolunun k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; ona bildirerek helak olmaktan sakındırırlar. B&ouml;ylece onlar bu karanlıkların aydınlatıcı meşalesi ve bu ş&uuml;phelerin de delilleri olagelmekteler. Ş&uuml;phesiz zikrin de bir ehli vardır ki, onlar d&uuml;nya yerine zikri tercih etmişlerdir. Dolayısıyla, ne ticaret ne de alış veriş onları zikirden alıkoymaz. Onlar, zikirle yaşıyor, Allah&rsquo;ın haramlarından dolayı gafillerin kulaklarını acı akıbet haykırışlarıyla &ccedil;ınlandırıyorlar. İnsanları ad&acirc;lete emreder, kendileri de onu uygularlar. İnsanları k&ouml;t&uuml;l&uuml;klerden sakındırır, kendileri de ondan sakınırlar. Onlar sanki d&uuml;nyayı kat edip Ahrete varmış, kendileri de orada bulunmakta ve d&uuml;nya &ouml;tesini g&ouml;rmekteler. Onlar, sanki berzah ehlinin gayb&icirc; h&acirc;llerinden ve oradaki uzun bekleyişlerinden haberdar olmuşlar. Sanki kıyamet onlar i&ccedil;in vadelerini ger&ccedil;ekleştirmiş, onlar da onun perdesini d&uuml;nya ehli i&ccedil;in a&ccedil;ıyorlar. &Ouml;yle ki, onlar insanların g&ouml;remediği şeyleri&nbsp; g&ouml;r&uuml;yor ve onların duyamadığı şeyleri duyuyorlar. Keşke! bir de sen, onların &ouml;vg&uuml;ye değer bu makamlarını ve g&ouml;r&uuml;lmeğe değer bu konumlarını kendi aklında canlandırabilseydin,...... kesin olarak hidayet bayraklarını ve kara karanlıkların aydınlatıcı meşalelerini g&ouml;r&uuml;verirdin ki, melekler onların etrafını sarmış, onlara s&uuml;kunet inmiş, g&ouml;ğ&uuml;n kapıları onlara a&ccedil;ılmış ve Allah&rsquo;ın kendilerine bildirdiği yerde, keramet makamları onlar i&ccedil;in hazırlanmıştır. Allah onların &ccedil;abalarından razı olmuş ve bulundukları konumu &ouml;vm&uuml;şt&uuml;r....&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Aziz okurlar, işte bu a&ccedil;ıklamalarımızdan anlaşılıyor ki, bunca y&uuml;ce maarifle dolu engin bir dine rağmen, ariflerin s&ouml;z konusu ettikleri birka&ccedil; kavram i&ccedil;in menşe olarak doğu veya batı felsefi d&uuml;ş&uuml;ncelerini adres olarak g&ouml;sterenler, &ccedil;ok b&uuml;y&uuml;k bir yanılgı i&ccedil;erisindeler. Acaba bu gibi insanların h&acirc;li, b&uuml;y&uuml;k bir okyanus veya &ccedil;ağlayarak akan nehir kenarında elinde bir bardak su bulunduran bir insanın elindeki bu bir bardak suya&nbsp; kaynak olarak ayrı su kaynakları arayan kimsenin h&acirc;line benzemez mi?</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>-&nbsp; Al-i İmran: 42-51</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>-&nbsp; Kehf: 64-82</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>-&nbsp; İsra: 1</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>-&nbsp; Necm: 8-11</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>-&nbsp; Şems: 9-10</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>-&nbsp; Ankebut: 69</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>-&nbsp; İsra: 44</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>-&nbsp; Enbiya: 79</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>-&nbsp; Hicr: 29</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- M&uuml;sned-i Ahmet bin Hambel: 7021, 7113 ve 9231 numaralı hadisler</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bihar-ul Envar: C. 61 S. 11</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Nehc-&uuml;l Belağa: 220. Hutbe</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Nur: 37</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Nehc-&uuml;l Belağa: 222. Hutbe</p>\n	</div>\n</div>','İslami İrfanın Kökeni - 2','','publish','closed','open','','islami-irfanin-kokeni-2','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3059',0,'post','',0),(3060,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h5 style=\"text-align: right;\">\n	KADİR AKARAS</h5>\n\n<p>\n	D&uuml;nyada var olan t&uuml;m inan&ccedil; ve dinlerin kendine &ouml;zg&uuml; ilkeleri ve r&uuml;k&uuml;nleri olduğu gibi, İsl&acirc;m dininin de kendine has r&uuml;k&uuml;nleri vardır.</p>\n\n<p>\n	İsl&acirc;m, bu unsurlarla var olmuş ve varlığını da bunlarla korumaktadır. Bu temel unsurlardan biri de &quot;Hac&quot;dır.</p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;İsl&acirc;m dini beş unsur &uuml;zerine kurulmuştur: Namaz, Oru&ccedil;, Zekat, Hac ve Vel&acirc;yet.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a></p>\n\n<p>\n	Buna g&ouml;re, kasıtlı ve bilin&ccedil;li olarak haccı terk eden kimse, dininin r&uuml;k&uuml;nlerinden birini yok etmiş sayılır.</p>\n\n<p>\n	Y&uuml;ce Yaratıcı da Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&ldquo;Kim k&uuml;fran ederse, muhakkak ki Allah t&uuml;m &acirc;lemlerden m&uuml;stağnidir.&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<p>\n	Bu ayette haccın bilin&ccedil;li terk edilişi, k&uuml;f&uuml;r olarak nitelendirilmiştir. Haccın terk edilmesi, her ne kadar akidev&icirc; k&uuml;fre yol a&ccedil;masa da, amel&icirc; k&uuml;fre sebep olur.</p>\n\n<p>\n	İsl&acirc;m&#39;ın r&uuml;k&uuml;nlerinden sayıldığı i&ccedil;in hac ile ilgili t&uuml;m &ouml;zellikler, hac ameline yansımalı ki ger&ccedil;ek manasına ulaşabilsin ve s&ouml;z konusu r&uuml;k&uuml;nlerin mazharı ve simgesi olabilsin.</p>\n\n<p>\n	Hac bir b&uuml;t&uuml;n olan İsl&acirc;m dininin bir par&ccedil;ası olması hasebiyle de b&uuml;t&uuml;n&uuml;n vasıf ve &ouml;zelliklerini taşımalıdır, t&uuml;m k&acirc;inatta olduğu gibi.</p>\n\n<p>\n	Binaenaleyh, b&uuml;t&uuml;n&uuml;n genel &ouml;zellik ve vasıflarını da tanımak zorundayız ki par&ccedil;alara yansıtabilelim. İsl&acirc;m dininin en &ouml;nemli vasfı ve onu diğer inanış ve mekteplerden m&uuml;temayiz kılan iki belirgin &ouml;zelliği vardır:</p>\n\n<p>\n	1- Zaman ve mek&acirc;n sınırlarına hapsedilemeyen, dil, ırk ve cinsiyet farkı g&ouml;zetmeyen kapsayıcılığı.</p>\n\n<p>\n	2- Kıyamete kadar h&uuml;k&uuml;mleri devam edecek bir din olması gereği de kalıcılık ve s&uuml;rekliliği.</p>\n\n<p>\n	İsl&acirc;m dininin bu iki &ouml;zelliği, İsl&acirc;m&rsquo;ın emrettiği t&uuml;m ibadetlerde a&ccedil;ık&ccedil;a g&ouml;r&uuml;lebilir. Bu iki vasfın, hac ibadetine yansıması ise aşağıda a&ccedil;ıklanacağı bi&ccedil;imdedir:</p>\n\n<h2>\n	1- Hac, Tevhidin Simgesi</h2>\n\n<p>\n	T&uuml;m ibadetler, insanı tevhide y&ouml;neltip şirkten uzak tutmaya y&ouml;nelik teşri edilmiştir. Ancak bazı ibadetler, tevhid şuurunu daha belirgin bir şekilde yansıtmaktadır. İşte bunlardan birisi, seyr-i ilellah olan hac ibadetidir.</p>\n\n<p>\n	Yukarıdaki ayette hac, &ouml;z&uuml; ve teşrii itibariyle imanın ta kendisi, terk edilişi ise amel&icirc; k&uuml;fr&uuml;n ta kendisi sayılmıştır.</p>\n\n<p>\n	T&uuml;m tutsaklık ve esaretlerden soyutlanıp ulv&icirc; makamlara erişme aşkıyla başlar hac yolculuğu. Maddeden kurtulduk&ccedil;a yakınlaşma başlar ve Allah&#39;ın simgesel &quot;Beyt&quot;inin etrafına d&ouml;nd&uuml;k&ccedil;e y&uuml;celişe ge&ccedil;ilir ve devam eder bu y&uuml;celiş. &Ouml;yle ki:</p>\n\n<p>\n	&ldquo;Senin adınla geldim, senin adınla gideceğim; senin yolunda olacağım; sana kulum; senin i&ccedil;indir kulluğum.&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> (İmam Cafer Sadık -a.s-) diyerek has tevhid inancına ve her t&uuml;rl&uuml; şirki reddediş makamına kavuşulur.</p>\n\n<h2>\n	2- Hac, Vahyin Tecess&uuml;m&uuml;</h2>\n\n<p>\n	Hac, tevhidin simgesi olmakla birlikte vahyin de tecess&uuml;m&uuml;d&uuml;r. Nasıl ki makbul hac, Arş-ı İl&acirc;h&icirc;&#39;ye y&uuml;celdik&ccedil;e amel olmaktan &ccedil;ıkıp, bir inan&ccedil; h&acirc;line d&ouml;n&uuml;şerek tevhid oluyorsa, tevhid makamından inen kel&acirc;m (vahiy) da, bize ulaştık&ccedil;a m&uuml;cessemleşir ve kel&acirc;mda kalmaz.</p>\n\n<p>\n	Oru&ccedil; ve benzeri ibadetlerin, vahiyde a&ccedil;ıklanırken &ldquo;farz kılındı&rdquo;, &ldquo;yazıldı&rdquo; gibi tabirlerle izah edilmesine karşın, hac konusunda &ldquo;g&ouml;stermek&rdquo;ten s&ouml;z ediyor il&acirc;h kel&acirc;m: <strong>&quot;Bize ibadetlerimizi (hac amellerini) g&ouml;ster.&quot;</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a></p>\n\n<p>\n	Haccın t&uuml;m amelleri s&ouml;zle değil, g&ouml;sterilerek insanlara bildirilmiştir. İbrahim ve İsmail&rsquo;e haccetmeleri i&ccedil;in emir verildiğinde, Em&icirc;n-i Vahy Hz. Cebrail onlara eşlik ederek, t&uuml;m amelleri bir bir yaparak, hac amellerini onlara g&ouml;stermiştir. (İmam Cafer Sadık -a.s-)<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<p>\n	Buna g&ouml;re, hacca emredilenler bilmeliler ki hac yaparken K&acirc;be&rsquo;yi seyretmenin hikmeti, K&acirc;be&rsquo;nin manasını hissetmek ve yaşamaktır. &Ccedil;&uuml;nk&uuml; vahiy ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;İnsanlar i&ccedil;inde haccı duyur; gerek yaya, gerekse uzak yollardan gelen zayıf develer &uuml;zerinde sana gelsinler. Kendileri i&ccedil;in birtakım yararlara şahit olsunlar ve kendilerine rızk olarak verdiği (kurbanlık) hayvanlara belli g&uuml;nlerde (Kurban g&uuml;nlerinde) Allah&#39;ın ismini zikretsinler. Artık bunlardan yiyin ve zorluk &ccedil;eken fakiri de doyurun.&quot;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayette Hz. İbrahim&#39;e hitap edilerek &quot;sana gelsinler&quot; deniyor.</p>\n\n<p>\n	Nasıl ki İbrahim&rsquo;e hac, hem şekil olarak, hem i&ccedil;erik ve hikmet olarak g&ouml;sterildi, ona gidenler de en az ona g&ouml;sterilenlerin bir kısmını g&ouml;rebilmelidir. İbrahim&rsquo;e y&ouml;nelmek de onun gibi sorumluluk &uuml;stlenmekle olur.</p>\n\n<p>\n	<strong>&ldquo;Onu (İbrahim&#39;i) yakın ve il&acirc;hlarınıza yardım edin.&quot;</strong><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> diyen despot ve diktat&ouml;rlere; <strong>&ldquo;Yuh olsun size ve il&acirc;hlarınıza.&rdquo;</strong><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a><strong>, &ldquo;Ben sizin taptıklarınızdan uzağım.&rdquo;</strong><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a> diyebilmekle ger&ccedil;ekleşir. B&ouml;ylece şirkten uzaklaşmayı ve <strong>&ldquo;Tertemiz (bir g&ouml;n&uuml;lle), g&ouml;kleri ve yeri Yaratan&#39;a y&ouml;neldim.&rdquo;</strong><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a> diyerek İbrahim&rsquo;e ittiba etmeyi ger&ccedil;ekleştirmiş olur.</p>\n\n<p>\n	O İbrahim ki tek başına bir &uuml;mmetti; &uuml;mmet ise kapsayıcılığı temsil eder. Evet, <strong>&ldquo;Halk i&ccedil;in yer y&uuml;z&uuml;nde kurulan ilk ev, Mekke&rsquo;deki m&uuml;barek evdir, &acirc;lemlere hidayet olsun diye.&rdquo;</strong><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a> ayeti, işte bu kapsayıcılık ve evrenselliği insanlara &ouml;ğ&uuml;tlemektedir.</p>\n\n<h2>\n	3- Hac, Meadın Tecess&uuml;m&uuml;</h2>\n\n<p>\n	Nasıl ki ge&ccedil;miş ve gelecek nesiller, m&uuml;stesnası olmadan t&uuml;m d&uuml;nyev&icirc; taalukat ve bağımlılıklardan el &ccedil;ektirilerek yalnız başlarına y&uuml;ce divana &ccedil;ıkacaklarsa, d&uuml;nyadaki t&uuml;m g&uuml;zelliklerden, makam ve mevkilerini belirten elbiselerden soyunup herkes tek renk ve yalın bir kefen giyerek Rabb&#39;in huzuruna &ccedil;ıkacaksa ve yine haşr g&uuml;n&uuml;nde kimsenin kimseden yardım dileme ve yardım etme şansı olmayacak ve dostluklar kalkıp akrabalık bağları bitecekse, aynı şekilde hacca giden bir insan, t&uuml;m bağlardan kopacak ve tek başına ihram elbisesini giyerek kefeni hatırlayacak. Kimse kimseye zenginliğiyle &ouml;v&uuml;nemeyecek, kimsede; &ldquo;Keşke benim de onun kadar mal ve m&uuml;lk&uuml;m olsaydı!&rdquo; deme durumu olmayacak.</p>\n\n<p>\n	Arafat ve Meş&rsquo;ar&#39;de vukuf ederken mahşeri yaşayacak, yalnız başına, kimsesiz, mahşerin sıkıntılarını an be an g&ouml;rerek anlayacak ki o g&uuml;nde hi&ccedil; kimse ona yardım edemeyecek. (Allah&rsquo;ın izin verdikleri hari&ccedil;.)</p>\n\n<p>\n	Mina&#39;da kurban keserken t&uuml;m malından ge&ccedil;ebilme şuuruna varacak; sa&ccedil;larını tıraş ederken d&uuml;nya ziynetlerini &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olarak g&ouml;rmekten arınacaktır.</p>\n\n<p>\n	Cemeratı remyederken (şeytanları taşlarken) nefsan&icirc; arzuları ve ger&ccedil;ek şeytanları taşlama metodunu ve defalarca bu ameli yapmakla nefisle m&uuml;cadelenin devamlı oluşunu &ouml;ğrenecektir.</p>\n\n<p>\n	B&uuml;y&uuml;k, orta ve k&uuml;&ccedil;&uuml;k şeytan, ona, d&uuml;nya hayatında sapkınlığı aşılayan g&uuml;&ccedil;, para ve sahte dindarlar gibi d&uuml;şmanlarının varlığını hatırlatacaktır. B&uuml;t&uuml;n bunları ve daha nice aşamaları ger&ccedil;ekleştirdikten sonra eve (K&acirc;be&rsquo;ye) d&ouml;nme hakkı kazanacaktır. K&acirc;be&#39;de işler yine bitmiyor.</p>\n\n<p>\n	K&acirc;be&#39;yi kıble (hedef) etmek, onu korumak vardır g&uuml;nl&uuml;k hayatında ve yine Safa ve Merve arasında defalarca sa&rsquo;y (&ccedil;aba) etmek, yaşamın &ccedil;alışmak ve &ccedil;aba olduğunu, &ccedil;alışmadan, yorulmadan, ter d&ouml;k&uuml;p koşturmadan zemzeme ulaşamayacağını g&ouml;steren &ldquo;amelsiz cennet olmaz&rdquo; denilecek g&uuml;n&uuml; hatırlatan m&uuml;cessem &quot;Mead&quot;dır.</p>\n\n<p>\n	<strong>&ldquo;O &ouml;yle bir g&uuml;nd&uuml;r ki onda b&uuml;t&uuml;n insanlar bir araya toplanacaktır ve o g&ouml;zlemlenebilen bir g&uuml;nd&uuml;r.&quot;</strong><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	4- Hac Y&uuml;ce Ahl&acirc;kın Somut &Ouml;rneği</h2>\n\n<p>\n	B&uuml;y&uuml;k &uuml;statların ifadelerinde &ldquo;Kur&rsquo;an&rsquo;ın t&uuml;m&uuml; diyemezsek de en az &uuml;&ccedil;te ikisi ahl&acirc;k konusunu işlemektedir&rdquo; c&uuml;mlesinin ne kadar ger&ccedil;ek bir ifade olduğunu hacda g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Buna g&ouml;re &quot;İsl&acirc;m dini g&uuml;zel ahl&acirc;k ve davranış dinidir&quot; dersek m&uuml;balağa etmiş sayılmayız. Efendimiz Hz. Peygamber (s.a.a); <strong>&ldquo;Ben y&uuml;ce ahl&acirc;kı tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;</strong> buyurmuyor mu?</p>\n\n<p>\n	İsl&acirc;m dininin g&uuml;zel ahl&acirc;k prensipleri, hac amelinin t&uuml;m merhalelerine h&acirc;kimdir. Haccetmeye niyetlenen bir insanın niyetinden başlar bu ahl&acirc;k&icirc; emirler. Yolculuğa &ccedil;ıkmadan kırdığı, incittiği insanlardan hel&acirc;llik alır ve toplumla barışık olur artık; haksızlık etmemeye karar verir. Malını ve m&uuml;lk&uuml;n&uuml; hak sahiplerinin hakkını vererek temizler. Diğer detayları da buna eklemiş olursak, hacı adayı daha bu yolculuğa başlamadan &ouml;nce &ldquo;Lebbeyk&rdquo; diyerek yaratıcıyla ahitleşir.</p>\n\n<p>\n	&nbsp;Nasıl ki İbrahim ve İsmail&rsquo;e; <strong>&ldquo;Evimi (şirk ve g&uuml;nah sembollerinden, putlardan) temizleyin.&rdquo;</strong><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a> emri verildiyse, aynı emir t&uuml;m M&uuml;sl&uuml;manlar ve &ouml;zellikle hacılar i&ccedil;in de verilmiştir. Kuts&icirc; hadiste; <strong>&ldquo;Ben yere ve g&ouml;klere sığmam, ancak mu&#39;min kulumun kalbi beni sığdırır kendine.&rdquo;</strong> diyor y&uuml;ce Mevl&acirc;. Anlamamız gereken şu ki kalp evini ve kıble evini t&uuml;m k&ouml;t&uuml;l&uuml;klerden arındırmamız ve sahibinin istediği h&acirc;le getirmemiz gerekir. Hac amelleri sırasında harem b&ouml;lgesinde herhangi bir hayvana ve bitkiye zarar vermek g&uuml;nah sayılıyorsa, bu olay insanlara &ccedil;evreyle barışık olma prensibini aşılamak i&ccedil;indir.</p>\n\n<p>\n	Dil, ırk ve cinsiyet farklılıkları hacda nasıl ortadan kaldırılıyorsa, bu d&uuml;stur M&uuml;sl&uuml;manın sosyal hayatında insan haklarını korumak ve kollamak y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml; pratiğe taşımak emridir.</p>\n\n<p>\n	Tartışma ve cidalin haram oluşu insanlara kardeşlik ve hoşg&ouml;r&uuml;den başka bir şey mi aşılamaktadır?</p>\n\n<p>\n	Kısacası hac ibadeti, g&uuml;nd&uuml;z&uuml; ve gecesiyle insanlığın ahl&acirc;k konusunda eğitim merkezidir; ancak İsl&acirc;m dinini sadece kimlik olarak taşıyan, İsl&acirc;m&rsquo;ın s&ouml;z konusu ettiğimiz &ouml;zelliklerinden yoksun kalan toplumlar, bu eğitimi ne d&uuml;nyalarına yansıtabilirler ne de ahiretlerine. Namaz tesbihleri &Ccedil;in ve Japonya yapımı, takke ve elbiseleri Kore ve Tayvan malı, gidip geldikleri ara&ccedil;lar Batı imali olan bir toplum i&ccedil;in; &quot;İsl&acirc;m&rsquo;ın ruhunu ve &ouml;z&uuml;n&uuml; anlamış ve ona g&ouml;re yaşıyor&quot; dememiz b&uuml;y&uuml;k bir yanılgı olmaz mı?</p>\n\n<p>\n	&quot;İsl&acirc;m&rsquo;ın emrettiği ibadetler, sadece kuru bir şekilcilikten ibaret değil, t&uuml;m bunların bir ruhu ve &ouml;z&uuml; vardır; o da insanı ahl&acirc;klı ve bilin&ccedil;li yetiştirmektir.&quot; dediğimizde kuru şekilciler bizleri batın&icirc;cilik ve şirkle itham edebiliyorlar maalesef. B&ouml;ylece farklılıkları kin ve nefrete d&ouml;n&uuml;şt&uuml;rerek hoş g&ouml;r&uuml; ortamını yok edip M&uuml;sl&uuml;manları i&ccedil; &ccedil;ekişmelere itiyorlar. Sonu&ccedil;ta gelişmenin ve g&uuml;zelliklerin &ouml;n&uuml; tıkanıyor. Sundukları din algılayışında, hikmeti nasıl a&ccedil;ıklıyorlar? İsl&acirc;m toplumunda a&ccedil;ılan yaraların sebebini nasıl izah edecekler? Bunları da batın&icirc;ler ve farklı mezheplere mi yıkacaklar?</p>\n\n<p>\n	Kaldı ki batın&icirc;likle su&ccedil;ladıkları Ehl-i Beytin nurlu yolunun izcileri onların kastettiği batın&icirc;cilikle uzaktan yakından al&acirc;kadar değiller. Keşke Allah&rsquo;ın hacda emrettiği hoşg&ouml;r&uuml; ve kardeşliği hacda &ouml;ğrenebilsek ve &uuml;lkelerimize taşıyabilsek. Keşke y&uuml;ce ve aziz Peygamberimizin veda hutbesindeki &ccedil;ok boyutlu emirlerini algılayabilseydik! Yine ge&ccedil; değil, zararın neresinden d&ouml;n&uuml;l&uuml;rse k&acirc;rdır. Hac ibadetinin neler kazandırabileceğini aşağıdaki ayet ne g&uuml;zel a&ccedil;ıklıyor:</p>\n\n<p>\n	<strong>&quot;Hac ibadetlerinizi bitirdiğinizde, artık atalarınızı andığınız gibi, hatta ondan da kuvvetli bir anma ile Allah&#39;ı anın. İnsanlardan &ouml;ylesi vardır ki; &#39;Rabbim, bize d&uuml;nyada ver.&#39; der; onun ahirette nasibi yoktur. Onlardan &ouml;ylesi de vardır ki; &#39;Rabbimiz bize d&uuml;nyada da iyilik ver, ahirette de iyilik (ver) ve bizi ateşin azabından koru.&#39; der. İşte bunların kazandıklarına karşılık nasipleri</strong></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Cami-u Ehad&#39;is-Şia, c.1, s.127.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- Al-i İmran, 97</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Vesail&#39;&uuml;ş-Şia, c.8, s.279.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- Bakara, 128</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Vesail&#39;&uuml;ş-Şia, c.8, s.163.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- Hacc, 27-28</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Enbiya, 68</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- Enbiya, 67</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Zuhruf, 26</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- En&rsquo;am, 79</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- Al-i İmran, 96</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- Hud, 103</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- Hac, 26</p>\n	</div>\n</div>','Aşk Zemzeminden Bir Yudum','','publish','closed','open','','ask-zemzeminden-bir-yudum','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3060',0,'post','',0),(3061,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h5 style=\"text-align: right;\">\n	MUSA G&Uuml;NEŞ</h5>\n\n<p>\n	İnanan, ama inandığı gibi yaşayamayan kimsenin psikolojik sorunlarının, ruh&icirc; rahatsızlıklarının, tedirginliklerinin ve sıkıntılarının hi&ccedil; inanmamış kimseden daha fazla olduğunu sanıyorum. &Ccedil;&uuml;nk&uuml; inanan biri, bir g&uuml;nah işlediğinde, yasak bir iş yaptığının, Yaratıcısına karşı geldiğinin ve sonunda bu yaptığından dolayı cezalandırılacağının bilincindedir.... Bu da bu insanın ruh&icirc; bunalımlara girmesine neden olur.</p>\n\n<p>\n	B&ouml;yle bir insan, toplumda her zaman i&ccedil;ine kapanık, morali bozuk, dalgın, ezilmiş, yıpranmış ve stresli bir h&acirc;lde ortaya &ccedil;ıkar. Ve eğer kendini d&uuml;zeltmeye koyulmaz ve tuttuğu yolu &ouml;yle devam ederse, nifak ve iki y&uuml;zl&uuml;l&uuml;k t&uuml;m v&uuml;cudunu sarar; gizlide bir iş, a&ccedil;ıkta başka bir iş... ve hayatını hi&ccedil;bir zaman tek renk &uuml;zere, gizlisi ve a&ccedil;ığı aynı h&acirc;lde s&uuml;rd&uuml;remez.</p>\n\n<p>\n	Ama eğer Allah&#39;ın, sevdiği kulu i&ccedil;in kendi l&uuml;tf&uuml;yle a&ccedil;mış olduğu &quot;t&ouml;vbe&quot; kapısından rahmet evine girerse, bağışlanmanın tadını g&ouml;r&uuml;r g&ouml;rmez kalbi sevin&ccedil;, ferah, s&uuml;k&ucirc;net, huzur, g&uuml;ven ve itminanla dolar, daha bir azimle kulluk yoluna devam eder. Bu insan i&ccedil;in artık ne dert vardır, ne keder; d&uuml;nyayı i&ccedil;ine sığdıracak kadar kalbi genişlemiştir artık.</p>\n\n<p>\n	Evet, g&uuml;nah işleyen inanmış bir insanın yapabileceği tek şey t&ouml;vbedir... T&ouml;vbe, yaptığın g&uuml;nah hususunda pişmanlık duymaktan ibarettir.</p>\n\n<p>\n	T&ouml;vbe; zulmetlerin ve karanlıkların i&ccedil;erisinde kaybolan kendini bulmak, onu gece karanlıklarında d&ouml;kt&uuml;ğ&uuml;n g&ouml;z yaşlarıyla, pisliklerden ve g&uuml;nahın kirlerinden temizlemen ve iyi ameller yaparak tertemiz bir h&acirc;lde Rabbine kavuşman demektir.</p>\n\n<p>\n	T&ouml;vbe; inanmış ama hataya d&uuml;şm&uuml;ş, d&uuml;nyanın ge&ccedil;ici zevkine aldanmış ve şeytana uymuş kimse i&ccedil;in huzur, &uuml;mit, canlılık, azim ve Dost&#39;a doğru hareket kaynağıdır.</p>\n\n<p>\n	Hatta t&ouml;vbe; sadece g&uuml;nah işleyenlerin umut kapısı değil, g&uuml;nlerinin veya hayatlarının az bir kısmını bile Mevl&acirc;&#39;dan ve ger&ccedil;ek Dost&#39;tan ayrı ge&ccedil;irenlerin de y&ouml;neliş kapısıdır.</p>\n\n<p>\n	Ger&ccedil;ekte t&ouml;vbe, insanın hangi derece ve makamda olursa olsun, Mahbub&#39;una doğru y&ouml;nelme ve O&#39;na doğru y&uuml;kselme aracıdır. B&ouml;ylece pişmanlıkla başlayan bu duygu, artık bir azme d&ouml;n&uuml;şerek insanın g&uuml;&ccedil;lenmesine, her t&uuml;rl&uuml; zorluğun &uuml;stesinden gelmesine ve mutlu bir yaşam s&uuml;rd&uuml;rmesine vesiledir.</p>\n\n<p>\n	Evet, t&ouml;vbe; nefsi eğitmek, k&ouml;t&uuml;l&uuml;ğe ve k&ouml;t&uuml;lere karşı donatmaktır.</p>\n\n<p>\n	T&ouml;vbe; nefsi tanımak, nefisle konuşmak, dertleşmek demektir.</p>\n\n<p>\n	O nedenle kendinden nefsini asla ayırmayacaksın, ondan gaflette olmayacaksın, ıslahıyla uğraşıp ona hep tavsiyelerde bulanacaksın, umut vereceksin, sa&ccedil;malasa da temiz duygular aşılayacaksın ona; bir yerde yereceksin, başka bir yerde azmine azim katacaksın...</p>\n\n<p>\n	Eğer azarsa nefsin, elini başına &ccedil;ekecek: &quot;Ey sa&ccedil;ma sapan vesveselerle dolu nefsim!&quot; diyerek ş&ouml;yle &ouml;ğ&uuml;tleyeceksin asi nefsini:</p>\n\n<p>\n	&quot;Ne zamana kadar vesveseler i&ccedil;inde kalacaksın? Dost&ccedil;a sana birka&ccedil; şey s&ouml;yleyeyim, dinle... Kulak ver bana. Y&uuml;z binlerce yıldır d&uuml;nya vardı. Senden yoktu ne bir isim, ne bir iz... Şu hızla d&ouml;nen felek senden sonra da neler getirecek? Bu arada ne olacak senin &ouml;mr&uuml;n? Farz et ki yoksun sen... &Ouml;yleyse b&ouml;b&uuml;rlenmen neyedir, b&uuml;y&uuml;kl&uuml;k taslaman kimedir?&quot;</p>\n\n<p>\n	&quot;Ne zamana kadar geleceğin kaygısını &ccedil;ekeceksin? Biliyorsun ki ge&ccedil;miş-gelecek diye bir şey yoktur... Ge&ccedil;miş ge&ccedil;miştir ve geri d&ouml;nd&uuml;r&uuml;lemez; gelecek de gelmemiştir, kaygısını taşımak yersizdir; &ouml;nemli olan i&ccedil;inde bulunduğun şimdiki zamandır; onu değerlendirmen gerek....&quot;</p>\n\n<p>\n	Sonra onu hayata karşı umutlandırmaya, bir arada yaşadığı insanlarla nasıl ge&ccedil;inmesi gerektiğini &ouml;ğretmeye &ccedil;alışacaksın:</p>\n\n<p>\n	&quot;Taş değilsin, niye b&ouml;yle donuk duruyorsun?!.. Biraz hızlı, canlı y&uuml;r&uuml;!.. Yoksa topal mısın?... &Uuml;zerindeki tozları silk... Bu tozlu ke&ccedil;eyi biraz tekmele... Felek gibi raks ederek y&uuml;r&uuml;... İsterse yol dikenli olsun. Attan in, yaya y&uuml;r&uuml;; tokat yesen dahi yine neşeni kaybetme... Elinden gelirse herkesin y&uuml;k&uuml;n&uuml; sen taşı... Başkalarını y&uuml;kten kurtarmak, ne g&uuml;zel bir şeydir!.. Sen &acirc;ciz d&uuml;şt&uuml;ğ&uuml;n zaman da, herkes senin y&uuml;k&uuml;n&uuml; taşır... Bu şaşı g&ouml;zle kendine bakma; biri iki g&ouml;r&uuml;rs&uuml;n, gurura kapılırsın...&quot;</p>\n\n<p>\n	Daha sonra insanlarla diyalogun &ouml;nemini hatırlatacak, toplumda yaşamayı, iyi arkadaşlar ve samimi dostlar bulmayı, ekiple &ccedil;alışmayı ona &ouml;ğreteceksin: &quot;Bilmiyor musun; bal yapan arılar, birbirleriyle iyi arkadaşlık ettikleri i&ccedil;in b&ouml;yle tatlı bir mahs&ucirc;l v&uuml;cuda getirip mesut olurlar... İpek b&ouml;ceğinin ipek k&uuml;l&acirc;hlı olması, yol arkadaşlarının kendisine y&acirc;r olmalarındandır... Karınca, arkadaşlarıyla beraber &ccedil;alışmanın neşe ve heyecanı i&ccedil;inde kendinden daha ağır şeyleri &ccedil;eker g&ouml;t&uuml;r&uuml;r... Onun i&ccedil;in bu yolda arkadaşlık ettiğin insanlarla daima uyum i&ccedil;inde ol...&quot;</p>\n\n<p>\n	Sonra, uzun arzulara kapılarak &ouml;mr&uuml;n&uuml; heba ede nefsi dizginleyebilmek i&ccedil;in ona &ouml;l&uuml;m&uuml; hatırlatacaksın: &quot;Bu kutlu sarayın mumu da olsan, yokluk fırtınasıyla s&ouml;neceksin... G&uuml;l bah&ccedil;esinde yeni a&ccedil;mış bir &ccedil;i&ccedil;ek de olsan, g&uuml;l gibi g&uuml;le&ccedil; de olsan, yine de &ouml;l&uuml;m fırtınası &ouml;m&uuml;r yapraklarını d&ouml;kecektir... Ne olursan ol, yine de eninde sonunda &ouml;leceksin, bu hayata veda edeceksin...&quot;</p>\n\n<p>\n	Bunun i&ccedil;in de ara sıra canlılar yurdunu terk edip &ouml;l&uuml;ler diyarını ziyarete gideceksin... Mezarlığa girdiğinde, diri &ouml;l&uuml;lerin girerken korktukları, &uuml;rperdikleri gibi korkmayacak, dehşete kapılmayacaksın... Ve orada ger&ccedil;ek dirilerin onlar olduğunu g&ouml;receksin... Onların, lisan-ı h&acirc;lleriyle seninle konuştuğunu, zamanın ve ehlinin cefasından, dostların vefasızlıklarından, yakınlarının kendileri i&ccedil;in hi&ccedil;bir şey yapamadıklarından, her şeyin, ama her şeyin yalan ve fani olduğundan s&ouml;z ettiklerini duyacaksın... Duyacak ve &ouml;lmek i&ccedil;in yaratıldığını hatırlayarak daldığın gaflet uykusundan uyanacaksın, d&uuml;nyanın aldatıcı cazibelerine kapılmayacaksın...</p>\n\n<p>\n	Sonra &ouml;lmeden &ouml;nce &ouml;lerek <em>&quot;Varış O&#39;nadır; O&#39;ndan gelmişiz ve O&#39;na gidicileriz.&quot;</em>in sırrına varacak, nefsini &ouml;ld&uuml;rmekle &ouml;l&uuml;ms&uuml;zl&uuml;ğ&uuml;n sırrını &ccedil;&ouml;zecek, beden kafesinden kurtulup O&#39;na gitmeyi arzulayacaksın. O g&ouml;r&uuml;lmeyen, ama yaşayan ve yaşatan Sevgili&#39;ye... Hem de korkarak değil; severek ve sevilerek...</p>\n\n<p>\n	B&uuml;t&uuml;n bu &ouml;ğ&uuml;tlerden sonra hatip (sen) ve muhatap (nefsin) birleşerek, &quot;ben&quot; diye tabir ettiğin kendinle baş başa kalmaya başlayacak, kendi &acirc;leminde tefekk&uuml;re dalacaksın. Bu tefekk&uuml;r esnasında t&uuml;m &acirc;lemi kendinde topladığını, ama buna rağmen yine de yalnız olduğunu ve bu yalnızlığında, hatta kendinin bile kendine yabancı geldiğini anlayacaksın; şayet i&ccedil; &acirc;lem seyrinde, s&uuml;l&ucirc;k yolunda mesafe kat etmiş bir saliksen, başkalarından arındığını, ama bir t&uuml;rl&uuml; kendinden arınamadığını g&ouml;receksin; seninle Mahbup arasındaki asıl hicap ve perdenin kendin olduğunu m&uuml;şahede edeceksin!</p>\n\n<p>\n	B&ouml;yle bir durumda, Sevgili&#39;ye kavuşmak, O&#39;nun cemal ve celal sıfatlarına mazhar olmak ve O&#39;nun nurunda fani olmaktan başka bir &ccedil;are yoktur. İşte o zaman kendinden ge&ccedil;ecek, &quot;kendi&quot; diye bir şeyin ortada kalmadığını g&ouml;receksin; O&#39;ndan başka bir şeyin olmadığını, var olan tek şeyin O olduğunu m&uuml;şahede edeceksin. Artık g&ouml;rd&uuml;ğ&uuml;n her şeyde, &ouml;nce, sonra ve o anda &quot;O&#39;nu&quot; g&ouml;receksin, O&#39;na aşık olacaksın... Ve işte o zaman vuslatın tadını tadarak ş&ouml;yle diyeceksin:</p>\n\n<p>\n	Seni bulan ya Rab, şu canı neylesin?!</p>\n\n<p>\n	Evi, barkı, evl&acirc;dı, unvanı neylesin?!</p>\n\n<p>\n	Deli edip verirsin iki cihanı ona</p>\n\n<p>\n	Vurgun olan sana, iki cihanı neylesin?!</p>','Hasbıhâl','','publish','closed','open','','hasbihal','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3061',0,'post','',0),(3062,1,'2020-05-08 13:18:45','2020-05-08 10:18:45','<h5 style=\"text-align: right;\">\n	S. SECCAD KARAKUŞ</h5>\n\n<p>\n	Tek bir c&uuml;mle ile Şi&icirc;, Ehlibeyt mektebinin t&uuml;m hedeflerinin b&uuml;t&uuml;n boyutlarıyla varlığında tecelli ettiği k&acirc;mil bir insan demektir. Şi&icirc;lik; doğru d&uuml;ş&uuml;nmek, temizlik ve iyi davranmaktır. Bu da din &ouml;nderlerinin peşinde oldukları hedefin bizzat kendisidir. Ehlibeyt İmamları, t&uuml;m g&uuml;&ccedil;leriyle kendi taraftarlarını k&ouml;t&uuml;l&uuml;klerden uzak tutmaya ve iyi terbiye etmeye &ccedil;alışmışlardır. Onlar, b&uuml;t&uuml;n g&uuml;&ccedil;leriyle g&uuml;venilir ve emin dostlarına şer&rsquo;&icirc; h&uuml;k&uuml;mleri ve il&acirc;h&icirc; &ouml;ğretileri &ouml;ğretmeye gayret etmişlerdir. O b&uuml;y&uuml;k insanlar, asla vasıfsız ve niteliksiz taraftarlar toplamak peşinde olmamışlardır. Onlar, s&uuml;rekli kendi dostlarına, &uuml;st&uuml;n ve il&acirc;h&icirc; erdemlerde t&uuml;m insanlardan &ouml;nde olmaya &ccedil;alışmalarını tavsiye ediyorlardı. Onlara, &quot;Davranışlarınızla insanları Ehlibeyt mektebine &ccedil;ağıranlardan olun.&quot; buyuruyorlardı.</p>\n\n<p>\n	&Ouml;zetle; Ehlibeyt İmamları, kendilerine karşı samimiyetle sevgi ve muhabbet besleyen, ger&ccedil;ek manada her konuda onlara bağlı olan Şi&icirc;lerine karşı en &uuml;st&uuml;n şefkati g&ouml;stererek onları eğitmeye &ccedil;alışırken yalan olarak Ehlibeyt&rsquo;i sevdiklerini iddia edip bu mektebi kendi hevesleri doğrultusunda yorumlamaya kalkışanları da kendilerinden itmişlerdir.</p>\n\n<p>\n	İbn-i Hacer es-Savaik&rsquo;ul-Muhrika adlı kitabında ş&ouml;yle rivayet etmektedir: &ldquo;Hz. Ali (a.s) bir grubun yanından ge&ccedil;iyordu; onlar Hz. Ali&rsquo;yi g&ouml;r&uuml;nce hemen ayağa kalktılar. Hz. Ali, &ldquo;Bunlar kimdir?&rdquo; diye sordu. &ldquo;Bunlar senin Şi&icirc;lerinden bir gruptur.&rdquo; diye cevap verilince, Hz. Ali onlara ş&ouml;yle buyurdu: &ldquo;G&uuml;zel de, neden dostlarımızın ziynetini ve Şi&icirc;lerin nişanesini sizlerde g&ouml;remiyorum?&rdquo; Onlar başlarını aşağı salıp sessiz kaldılar. Bu sırada Hz. Ali ile birlikte olanlardan biri; &ldquo;Ya Ali, siz Ehlibeyt&rsquo;i saygın kılan ve bir&ccedil;ok &ouml;zellikler veren Allah aşkına l&uuml;tfen Şi&icirc;lerinizin niteliklerini beyan eder misiniz?&rdquo; diye arz etti. Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Bizim Şi&icirc;lerimiz Allah&rsquo;ı tanıyanlar ve Allah&rsquo;ın emriyle amel edenlerdir.&rdquo;<a href=\"#_ftn1\">[1]</a></p>\n\n<p>\n	Bazı insanlar g&uuml;nah ve şehvet bataklığında y&uuml;zd&uuml;kleri h&acirc;lde Allah&rsquo;ın emirlerine ve buyruklarına isyan noktasında Ehlibeyt&rsquo;in muhabbetini kendilerine bir &ouml;z&uuml;r ve bahane olarak ileri s&uuml;r&uuml;rlerdi. Oysa Ehlibeyt İmamları, bu sevgi ve dostluğu sadece salih amel, doğruluk, emanet, takva ve z&uuml;ht olduğu takdirde makbul g&ouml;r&uuml;rlerdi. Nitekim İmam Sadık (a.s) ashabından birine hitap ederek ş&ouml;yle buyurmuştur: &ldquo;Ey Huzeyme, onlara şu mesajımızı ilet ki bizim salih ameller dışında hi&ccedil;bir hususta Allah&rsquo;tan kendilerine bir kifayetimiz ve yeterliliğimiz olmayacaktır. Onlar takva ve z&uuml;ht dışında hi&ccedil;bir şeyle vel&acirc;yetimize erişemezler. Kıyamet g&uuml;n&uuml;nde de hasret &ccedil;ekenlerin en şiddetlisi, adalet &uuml;zere konuşan, ama amelleriyle adalete muhalif davranan kimsedir.&rdquo;<a href=\"#_ftn2\">[2]</a></p>\n\n<p>\n	Ehlibeyt İmamlarına g&ouml;re ger&ccedil;ek Şi&icirc;ler, tıpkı kendileri gibi tabiat ve davranışlarında, din&icirc; ve insan&icirc; kemal ve değerler ile donanmış &ouml;rnek kimselerdir. Nitekim İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;İnsanları dillerinizle değil, amellerinizle (İsl&acirc;m&#39;a, doğruluğa) davet edin; &ouml;yle ki insanlar sizden sadece &ccedil;aba, doğruluk ve takva g&ouml;rs&uuml;nler.&rdquo;<a href=\"#_ftn3\">[3]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) Cabir-i Cu&rsquo;f&icirc; ile yaptığı konuşmasında ş&ouml;yle buyurmuştur: &ldquo;Ey Cabir, bizim Şi&icirc;miz olduğunu iddia edenlerin sadece Ehlibeyt&rsquo;in muhipleri (sevenleri) olduğunu s&ouml;ylemesi yeterli midir? Allah&rsquo;a andolsun ki bizim Şi&icirc;lerimiz sadece Allah&rsquo;tan sakınanlar ve Allah&rsquo;a itaat edenlerdir.&rdquo;<a href=\"#_ftn4\">[4]</a></p>\n\n<p>\n	Başka bir yerde ise ş&ouml;yle buyurmuştur: &ldquo;Şi&icirc;lerimiz sadece tevazu, huşu, emanete riayet, Allah&rsquo;ı &ccedil;ok anma, namaz, oru&ccedil;, anne - babaya iyilik; fakir komşularına, yetimlere ve bor&ccedil;lulara karşı sorumluluk taşıma, Kur&rsquo;an til&acirc;vet etme, insanları sadece hayırla anma, akrabalar ve tanıdıklar arasında g&uuml;venilir olma nitelikleriyle tanınırlar.&rdquo;</p>\n\n<p>\n	Devamında ise ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;tan korkun ve bilin ki Allah katında olanlar i&ccedil;in Allah ile insanlardan hi&ccedil; kimse arasında bir yakınlık yoktur. Allah Azze ve Celle&#39;ye kullarından en sevimli olanı, en takvalı olanı ve itaatine en &ccedil;ok koşanıdır.&rdquo;<a href=\"#_ftn5\">[5]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Ey Cabir, Allah&rsquo;a andolsun ki Allah Tebarek ve Teal&acirc;&#39;ya sadece itaati ile yaklaşmak m&uuml;mk&uuml;nd&uuml;r. Bizim elimizde ateşten beraat yoktur. Allah &uuml;zerinde hi&ccedil;bir kul i&ccedil;in h&uuml;ccet s&ouml;z konusu değildir. Kim Allah&rsquo;a itaat ederse, o bizim dostumuzdur. Her kim de Allah&rsquo;a isyan ederse, o bizim d&uuml;şmanımızdır. Bizim vel&acirc;yetimize sadece amel ve takvayla nail olmak m&uuml;mk&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn6\">[6]</a></p>\n\n<p>\n	İmam Sadık (a.s) da Ebu&rsquo;s-Sal&acirc;h Kenan&icirc; ile yaptığı konuşmasında taraftarlık iddiasında bulunan yalancılar hakkında ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a andolsun ki aranızda Ca&rsquo;fer&rsquo;e (bana) uyanlar &ccedil;ok azdır. Benim ashabım, takvalı olup Allah i&ccedil;in amel eden ve Allah&#39;ın sevabını &uuml;mit eden kimselerdir. Evet, benim ashabım sadece bunlardır.&quot;</p>\n\n<p>\n	Ger&ccedil;ek Ehlibeyt takip&ccedil;ilerinin en &ouml;nemli g&ouml;revlerinden biri de, insanların sorunlarıyla ilgilenmek ve haklarına riayet etmektir. En acı mesele de bu konuda bir hataya d&uuml;şmektir.</p>\n\n<p>\n	İmam Sadık (a.s) kendisine kardeş haklarını soran Mualla b. Hneys&#39;e şu yedi &ouml;nemli ilkeyi beyan etmiştir:</p>\n\n<p>\n	1- Kendin i&ccedil;in istediğini kardeşin i&ccedil;in de isteyecek ve kendin i&ccedil;in istemediğini onun i&ccedil;in de istemeyeceksin.</p>\n\n<p>\n	2- Onun gazabına uğramayacak, hoşnutluğunu talep edecek ve emirlerine itaat edeceksin...</p>\n\n<p>\n	3- Canın, malın, dilin, ellerin ve ayaklarınla onun yardıma koşacaksın.</p>\n\n<p>\n	4- S&uuml;rekli onun i&ccedil;in bir kılavuz ve ayna olacaksın.</p>\n\n<p>\n	5- O a&ccedil; iken sen karnını doyurmayacaksın, o susuz iken sen suya kanmayacaksın, o &ccedil;ıplak iken sen giyinmeyeceksin.</p>\n\n<p>\n	6- Eğer hizmet&ccedil;in varsa, elbiselerini yıkaması, yemeklerini pişirmesi ve yatağını sermesi i&ccedil;in ona g&ouml;ndereceksin.</p>\n\n<p>\n	7- Yeminine sadık kalacak, davetine icabet edecek, hastasını ziyaret edecek, cenazesinde hazır bulunacak ve bir ihtiyacı olduğunu anladığında, o senden bir şey istemeden ihtiyacını gidereceksin.&rdquo;<a href=\"#_ftn7\">[7]</a></p>\n\n<p>\n	Bazıları buradaki kardeşlerden maksadın sadece Ehlibeyt Şi&icirc;leri olduğunu sanabilirler. Ama diğer rivayetlere de m&uuml;racaat edildiğinde bu d&uuml;ş&uuml;ncenin yanlış olduğu ortaya &ccedil;ıkmaktadır ve Ehlibeyt&rsquo;in l&uuml;tuf, merhamet ve şefkatinin b&uuml;t&uuml;n din kardeşlerini ve hatta b&uuml;t&uuml;n insanları kapsadığı g&ouml;r&uuml;lmektedir.&rdquo;<a href=\"#_ftn8\">[8]</a></p>\n\n<p>\n	Evet, Ehlibeyt Şi&icirc;si; dostluk, kardeşlik, insanların haklarına riayet, iman, fazilet, hak yolda &ccedil;aba, fedak&acirc;rlık ve diğer bir&ccedil;ok erdem ve y&uuml;celiklerin b&uuml;t&uuml;n&uuml; demektir. Beceriksiz ve vasıfsız iddiacıların kendilerini aldatması ve b&uuml;t&uuml;n insanlar arasında Firdevs cennetlerinin varisi olduğunu zannetmesi bu ger&ccedil;eği asla değiştiremez.</p>\n\n<p>\n	<img height=\"3\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"208\" />&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"#_ftnref1\">[1]</a>- es-Savaik&rsquo;ul-Muhrika/161.</p>\n\n<p>\n	<a href=\"#_ftnref2\">[2]</a>- Usul-i K&acirc;fi, Kitab&rsquo;ul-İman, Bab-u Ziyaret&rsquo;il-İhvan.</p>\n\n<p>\n	<a href=\"#_ftnref3\">[3]</a>- a.g.e. Bab&rsquo;ul-Vera&rsquo;.</p>\n\n<p>\n	<a href=\"#_ftnref4\">[4]</a>- a.g.e. Bab&rsquo;ut-Taati ve&rsquo;t-Takva.</p>\n\n<p>\n	<a href=\"#_ftnref5\">[5]</a>- a.g.e.</p>\n\n<p>\n	<a href=\"#_ftnref6\">[6]</a> -a.g.e.</p>\n\n<p>\n	<a href=\"#_ftnref7\">[7]</a>- a.g.e. Bab-u Ziyaret&rsquo;il-İhvan</p>\n\n<p>\n	<a href=\"#_ftnref8\">[8]</a>- Bu hususta Usul-i K&acirc;fi, Kitab&rsquo;ul-İşeret, 1. Bab&rsquo;daki rivayetlere m&uuml;racaat ediniz.</p>','Ehlibeyt Şiası','','publish','closed','open','','ehlibeyt-siasi','','','2020-05-08 13:18:45','2020-05-08 10:18:45','',0,'http://islamex.com/?p=3062',0,'post','',0),(3063,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	B&uuml;y&uuml;k Arif Şahabad&icirc;</h5>\n\n<p>\n	Ey kardeşim, sen varsın ve &ouml;lmeyeceksin. &Ouml;lecek olan, şu bedenindir. Sen s&uuml;rekli yaşayacaksın. Ahiret hayatı i&ccedil;in bir hazırlık g&ouml;rd&uuml;n m&uuml;? Kalıcı olmadığını bildiğin şu &uuml;&ccedil; g&uuml;nl&uuml;k d&uuml;nya i&ccedil;in ne kadar &ccedil;abalıyorsun, bir bak! Kalıcı ve ebed&icirc; olan &quot;orası&quot; i&ccedil;in hangi &ccedil;abayı g&ouml;sterdin, ne hazırladın?! Orada yaşayış tek başınadır, ihtiya&ccedil;larını da yalnız başına g&ouml;rmelisin. Bor&ccedil; ve &ouml;d&uuml;n&ccedil; alma imk&acirc;nı da yoktur. Aslında oraya hazırlık yapmak i&ccedil;in buraya gelmiş bulunuyorsun.</p>\n\n<p>\n	Masum İmam (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;D&uuml;nya hayatı iki kere değildir (ki birinde tecr&uuml;be kazanasın, diğerinde ise tecr&uuml;belerinden yararlanarak m&uuml;kemmel bir yaşam s&uuml;rd&uuml;resin).&quot;</p>\n\n<p>\n	İşini azim ve iradeyle d&uuml;zeltmelisin. İradeni kullanarak ahiret hayatına y&ouml;n vermelisin. Orası aklın, nefsin ve duyularınla kazandıklarının sonucudur. Yani, aklın hak maarif ve sahih inan&ccedil;la, nefsin g&uuml;zel ahl&acirc;kla ve duyuların sahih ve salih amellerle aydınlanmalıdır.</p>\n\n<p>\n	Berzah ve ondan sonraki &acirc;lemin &ouml;nemli hedeflerine ulaşmada &ouml;l&ccedil;&uuml;, Peygamber-i Ekrem (s.a.a) ve Hidayet İmamları&#39;nın (a.s) mukaddes şahsiyetleridir.</p>\n\n<p>\n	Doğru inan&ccedil;, Hz. Peygamber&#39;in (s.a.a) inancına uyduğu zaman doğru, g&uuml;zel ahl&acirc;k onun ahl&acirc;kına benzediği zaman g&uuml;zel ve salih ameller onun amelleriyle &ouml;rt&uuml;şt&uuml;ğ&uuml; zaman salihtir.</p>\n\n<p>\n	Burada ne yaptıysan, orada onu bulacaksın.</p>\n\n<p>\n	Berzah &acirc;lemi bu ilke &uuml;zerine kurulmuştur. Nitekim Hak Teala Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Her insanın yaptığı işleri boynuna astık ve kıyamet g&uuml;n&uuml;nde onun &ouml;n&uuml;ne bir kitap &ccedil;ıkaracağız, herkes ne yapmışsa hepsini o kitapta yazılmış bulacak.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Berzahta, insanın duyu organlarıyla yaptığı her iş, berzahtaki suretiyle karşısına &ccedil;ıkacaktır. D&uuml;nyada namahreme bakmışsa, burada g&ouml;z ile g&ouml;rd&uuml;ğ&uuml; y&uuml;z arasındaki mesafe ışık dolu olduğu gibi, orada ateşle dolacak. Burada kavuşmak istediği y&uuml;zler berzahta o kadar &ccedil;irkin olarak karşısına &ccedil;ıkacak ki, <strong>&quot;Keşke seninle benim aramda doğuyla batı kadar bir uzaklık olsaydı!&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> diyecek.</p>\n\n<p>\n	Burada haram kazan&ccedil;la pili&ccedil; kızartıp yemiş ve duyularıyla ondan zevk almışsa, orada kızartılmış pili&ccedil; ateş olarak ortaya &ccedil;ıkacak ve b&uuml;t&uuml;n duyuları azap g&ouml;recektir.</p>\n\n<p>\n	Hatem&#39;&uuml;l-Enbiya Hazretleri&#39;nin (s.a.a) insanın kurtuluşu i&ccedil;in yaptığı, <strong>&quot;Yetimlerin mallarını zul&uuml;mle yiyenler, ancak ateş yerler; o mallar onların karınlarında ateştir &acirc;deta ve onlar alevli ateşe atılacaklardır.&quot;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> şeklindeki keşfi bunun bir &ouml;rneğidir sadece. &Ccedil;&uuml;nk&uuml; bu, genel bir şeydir; yalnız yetimin malını yemekle sınırlı değildir.</p>\n\n<p>\n	Burada zahmet ve zorluklar var. Hak Teala&#39;ya kulluk sunmak amacıyla soğukta abdest almak, sıcakta oru&ccedil; tutmak ve mal harcamak var. Berzahta bunlar, Hakk&#39;ın rızasının suretini g&ouml;rmek ve il&acirc;h&icirc; nimetlerle m&uuml;k&acirc;fatlandırılmak olarak ortaya &ccedil;ıkacak.</p>\n\n<p>\n	Kısaca ahiret hayatı, ilim ve edeple elde edilir ancak. Kurtuluş, iman ve amele bağlıdır.</p>\n\n<p>\n	<strong>&quot;Ey iman edenler&quot;</strong> hitabı, kulluk mertebesinde Hak Teala&#39;dan başkasını g&ouml;rmeyenlere y&ouml;nelik bir hitaptır.</p>\n\n<p>\n	Oradaki h&uuml;rriyet, buradaki Allah&#39;a kulluğun neticesidir. Ger&ccedil;ek anlamda Allah&#39;a kul olan bir kimse, ne kendisini g&ouml;r&uuml;r, ne de ibadetini. Onun i&ccedil;in <strong>&quot;Yalnızca sana tapıyorum.&quot;</strong> der.</p>\n\n<p>\n	Yine berzahta, kalbin kazandıkları da ortaya &ccedil;ıkacak, insanın boş ya da dolu olduğu belli olacak. D&uuml;nyada sabır melekesini taşıyor muydu? Hay&acirc; ve iffet melekesine sahip miydi? Adalet melekesi var mıydı? Yoksa bu meleke ve sıfatlardan yoksun muydu? B&uuml;t&uuml;n bunlar bir bir ortaya &ccedil;ıkacak. Bunlara sahip olana değer verilecek, olmayana itina edilmeyecek.</p>\n\n<p>\n	Yine berzahta, aklın neyi kabul, neyi reddettiği, neye inanıp neye inanmadığı da araştırılacak. Kabul ettiği ve inandığı şeyler, sahih, hak ve il&acirc;h&icirc; &ouml;ğretiler ise, cennet ve ebed&icirc; saadetle m&uuml;jdelenecek; batıl, bozuk ve şeytan&icirc; inan&ccedil;lar ise, ateş ve ebed&icirc; şekavetin kendisini beklediği bildirilecek.</p>\n\n<p>\n	&Acirc;lemlerin Rabbi, insana ger&ccedil;ekleri anlama idraki vermiştir. İnsan bununla, &acirc;lemin başlangıcını, sonunu ve yaratıcısının kim olduğunu anlar. B&uuml;t&uuml;n bu ger&ccedil;ekleri keşfetmek, gaybin gizliliklerinden haberdar olabilmek i&ccedil;in, insana &quot;akıl&quot; verilmiştir.</p>\n\n<p>\n	Bu y&uuml;zden berzah &acirc;leminde akıl sorguya &ccedil;ekilir: &quot;D&uuml;nya okulunda yirmi, kırk, yetmiş sene ya da daha &ccedil;ok kaldın; bu s&uuml;re i&ccedil;inde neler elde ettin? Ne idin, ne oldun ve ne kadar bilgi edindin?&quot; diye.</p>\n\n<p>\n	D&uuml;nya bir okuldur; bu okulun &ouml;ğretmenleri peygamberler ve alimlerdir. Semav&icirc; kitaplar, &ouml;zellikle de bu kitapların en &uuml;st&uuml;n&uuml; olan Kur&#39;&acirc;n-ı Kerim, bu okulun ders kitaplarıdır. Bu y&uuml;zden &quot;Bu imk&acirc;nlarla ne yaptın?&quot; diye soracaklar.</p>\n\n<p>\n	Bu nedenle de cenaze mezara konunca hak inan&ccedil;lar ve ger&ccedil;ek bilgiler ona telkin edilir. Ancak telkin, &ouml;ğretmek amacıyla yapılmamaktadır. &Ccedil;&uuml;nk&uuml; mezar &ouml;ğrenmek yeri değildir. Telkin, sadece bir hatırlatmadır.</p>\n\n<p>\n	Berzah, s&uuml;rekli kalınacak &acirc;lem de değildir. Orası amel, ahl&acirc;k ve inan&ccedil;ların arıtıldığı, tasfiye edildiği &acirc;lemdir. Berzah &acirc;leminde muhta&ccedil; olduğumuz şey, salih ve iyi ameller ve doğru inan&ccedil;lardır. Orada onların doğru ve yanlışlığı ortaya koyulacaktır. Bu salih ameller ve doğru inan&ccedil;ların ger&ccedil;ek ve kutsal i&ccedil;y&uuml;zleri ise b&uuml;y&uuml;k kıyamette ortaya &ccedil;ıkacaktır.</p>\n\n<p>\n	Alimlerden biri, Merhum All&acirc;me Meclis&icirc;&#39;yi (r.a) r&uuml;yasında &ccedil;ok y&uuml;ce ve b&uuml;y&uuml;k bir mertebede g&ouml;rd&uuml;. Ondan, &quot;Başından neler ge&ccedil;ti?&quot; diye sordu. All&acirc;me (r.a) ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&quot;Benden; &#39;Bize ne hediye getirdin?&#39; diye sordular. Ben de; &#39;<em>Bihar&#39;ul-Envar</em> kitabını.&#39; diye cevap verdim. Sustular, sonra; &#39;Yanımızda bir şeyin (amelin) var. O da Yahudi bir &ccedil;ocuğa bizim rızamız i&ccedil;in verdiğin elmadır.&#39; dediler.&quot;</p>\n\n<p>\n	R&uuml;yayı g&ouml;ren, <em>Bihar&#39;ul-Envar&#39;</em>ın reddedildiğini zannetmiştir. Ama yanılmıştır. &Ccedil;&uuml;nk&uuml; bu konuda sessiz kalınmıştı. <em>Bihar&#39;ul-Envar</em> gibi değerli bir eseri meydana getirmek, ilm&icirc; bir &ccedil;alışmanın &uuml;r&uuml;n&uuml; olduğundan dolayı, berzah, onun m&uuml;k&acirc;fatının tecelli edeceği yer değildir. Ancak elma, &ccedil;ocuğa bir lezzet, bir tat verdiği i&ccedil;in berzahta ortaya &ccedil;ıkmıştır.</p>\n\n<p>\n	Enbiya (a.s) silsilesine bakıldığında da, y&uuml;z yirmi d&ouml;rt bin peygamberin (a.s) hepsinin hedef ve maksadı aynı olduğu h&acirc;lde, maarifi yaymakta bilin&ccedil; ve şuurlarının fark ettiği g&ouml;r&uuml;lmektedir. Kimi sadece kendisinden sorumludur; kimi bu maarifi sadece ailesine tebliğ etmekle y&uuml;k&uuml;ml&uuml;d&uuml;r; kimisi bu maksatta biraz daha a&ccedil;ılarak mahallesiyle, kimisi ise bir memleketle ilgileniyor. Ve bazıları &ouml;yle bir yere ulaşıyor ki, bilinci daha nurlu, fikri daha a&ccedil;ık, ruhu daha geniş olduğundan, &acirc;lemi aydınlatıyor, b&uuml;t&uuml;n nebi ve resullerin &uuml;stadı, baş&ouml;ğretmeni oluyor. Ve neticede herkes ona itaatle m&uuml;kellef oluyor. &Ouml;yle ki Emir&#39;&uuml;l-M&uuml;&#39;minin Ali (a.s) gibi biri; <em>&quot;Ben, Muhammed&#39;in (s.a.a) k&ouml;lelerinden bir k&ouml;leyim.&quot;</em> diye buyuruyor.</p>\n\n<p>\n	Fahr-i K&acirc;inat Hazretleri&#39;nin (s.a.a) sahip olduğu bu makam, kendisinden sonra da, il&acirc;h&icirc; vahiyde onun nefsi sayılan Ali bin Eb&icirc; Talip&#39;te (a.s) tecelli etmiş ve İmam Hasan Asker&icirc;&#39;ye (a.s) kadar Ehlibeyt İmamları&#39;nda (a.s) devam etmiştir. Bu makam, İmam Hasan Asker&icirc;&#39;den (a.s) sonra da onun oğlu Hz. Mehdi&#39;ye (a.s) aittir. Sırlar ve ger&ccedil;ekler onun vasıtası ve onun zamanında ortaya &ccedil;ıkacaktır. Nitekim Emir&#39;&uuml;l-M&uuml;minin Ali (a.s) Kumey&#39;le ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&quot;Benim a&ccedil;madığım ilim, Kaim olan Mehdi&#39;nin de m&uuml;h&uuml;rlemeyeceği, sonu&ccedil;landırmayacağı sır yoktur.&quot;</em> <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Hz. Mehdi&#39;den (a.s) başka kim bu makamı iddia ederse, rezil olacaktır. Nasıl ki iddia ettiler ve rezil oldular, cehaletlerini ortaya koydular.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İsr&acirc;, 13.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Zuhruf, 38.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Nis&acirc;, 10.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Thef&#39;ul-Uk&ucirc;l, s.114.</p>\n	</div>\n</div>','Gönülden Gönüllere...','','publish','closed','open','','gonulden-gonullere','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3063',0,'post','',0),(3064,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<p>\n	Y&uuml;ce ruhların il&acirc;h&icirc; ziyafetidir Aşura, asırların akışında.</p>\n\n<p>\n	B&uuml;y&uuml;k vicdanın tezah&uuml;r&uuml;d&uuml;r, zamanın mahkemesinde.</p>\n\n<p>\n	İnsan&icirc; cesaret ve yiğitliğin yenilmezliğidir, imanın tecelli ettiği yerde.</p>\n\n<p>\n	Kanın tavafıdır, feryadın ihramında.</p>\n\n<p>\n	K&acirc;be&rsquo;nin tecellisidir, kan m&icirc;katında.</p>\n\n<p>\n	Aşura; Tevrat&rsquo;ın, İncil&rsquo;in ve Zebur&rsquo;un yeniden ve yepyeni bir okunuşudur, hareket m&acirc;bedinde.</p>\n\n<p>\n	Kur&rsquo;&acirc;n ayetlerinin tertilidir, ebediyet levhalarında.</p>\n\n<p>\n	Tenzil damarlarında akan, Allah&rsquo;ın kanıdır Aşura.</p>\n\n<p>\n	Hira&rsquo;nın kanlı boğazıdır, tebliğin zirvesinde.</p>\n\n<p>\n	Aşura; Ben&icirc; &Uuml;meyye cahiliyeti ve Kureyş&rsquo;in şirkiyle yeniden savaşıdır, Muhammed&rsquo;in (s.a.a).</p>\n\n<p>\n	Bedir ve Huneyn recezlerinin yeniden yankılanışıdır, Aşura.</p>\n\n<p>\n	Namazın şehadette ve şehadetin namazda patlayışıdır.</p>\n\n<p>\n	Hakkın ebed&icirc; ihtişamıdır, batılın yok oluş diyarında.</p>\n\n<p>\n	H&uuml;seyn&icirc;yelerin kanlı uyarısıdır, kavimler ge&ccedil;idinde.</p>\n\n<p>\n	Mazlumların adalet feryadıdır, b&uuml;t&uuml;n tarihte.</p>\n\n<p>\n	Sığınaksızların başına &ccedil;ekilen insanlığın şefkat elidir, Aşura.</p>\n\n<p>\n	Yiğitliğin ve hamasetin kızıl revakıdır, zul&uuml;m ve siyahlığın karanlığında.</p>\n\n<p>\n	Hak ve adaleti arayanların atan kalbidir, beşeriyet mahkemesinde.</p>\n\n<p>\n	Zaferin, sonu gelmez yankısıdır, tarihin kulaklarında.</p>\n\n<p>\n	Deryalar doğuran susuzluktur, hayatın okyanusunda.</p>\n\n<p>\n	B&uuml;y&uuml;k bir &ldquo;risalet&rdquo;tir, kurtuluş veren &ldquo;esaret&rdquo;in omuzlarında.</p>\n\n<p>\n	Namaz ehlinin haysiyet ve şerefi, M&uuml;sl&uuml;manların izzetidir Aşura.</p>\n\n<p>\n	K&acirc;be&rsquo;nin r&uuml;kn&uuml;, Kıble&rsquo;nin temeli, &uuml;mmetin direği, Kur&rsquo;&acirc;n&rsquo;ın hayatı, namazın ruhu, haccın bekası, Safa ve Merve&rsquo;in sefası, Meş&rsquo;ar ve Mina&rsquo;nın canıdır, Aşura.</p>\n\n<p>\n	Ve&hellip; İsl&acirc;m&rsquo;ın en b&uuml;y&uuml;k hediyesidir, insanlığa ve tarihe&hellip;</p>\n\n<h5 align=\"right\">\n	MUSA AYDIN</h5>','Aşura: Yiğitliğin Yenilmezliği...','','publish','closed','open','','asura-yigitligin-yenilmezligi','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3064',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3065,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 align=\"center\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	Musa G&Uuml;NEŞ</h5>\n\n<p align=\"center\">\n	<em>&quot;Nefse ve onu yaratana, ardından ona (birtakım kabiliyetler verip de) iyilik ve k&ouml;t&uuml;l&uuml;klerini ilham edene andolsun ki, nefsini k&ouml;t&uuml;l&uuml;klerden arındıran kurtuluşa ermiş, onu k&ouml;t&uuml;l&uuml;klere g&ouml;men de ziyan etmiştir.&quot; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></em></p>\n\n<p>\n	Hayata lezzet veren pek &ccedil;ok duygu vardır: Sevgi, arkadaşlık, dostluk, paylaşma, yardımseverlik, fedak&acirc;rlık, Allah&#39;ın emrettiklerini yerine getirme ve iyilik/g&uuml;zellik diye nitelediğimiz daha nice duygular... Ne var ki, her g&uuml;zel duygunun yanı başında, onu bozmak ve tadını ka&ccedil;ırmak &uuml;zere pusu kurup bekleyen olumsuz ve k&ouml;t&uuml;l&uuml;k/&ccedil;irkinlik diye tanımladığımız d&uuml;rt&uuml;ler de eksik değildir: Kıskan&ccedil;lık, bencillik, &ccedil;ıkarcılık, kendini beğenmişlik, ara bozuculuk ve Allah&#39;ın emirlerine karşı gelme, yasakladıklarını yapmakla g&uuml;nah işleme gibi... <strong>İnsan nefsi</strong> dediğimiz varlık, bunların t&uuml;m&uuml;n&uuml; i&ccedil;inde barındırmakta, her birine eğilim g&ouml;stermek i&ccedil;in gerekli kabiliyete sahip bulunmaktadır. Nitekim yukarıdaki ayetten bunu a&ccedil;ık şekilde anlıyoruz.</p>\n\n<p>\n	Ancak yapılan her iyiliğin sonucunda insan nefsinde <strong>nur ve aydınlık</strong>, işlenen her k&ouml;t&uuml;l&uuml;ğ&uuml;n sonucunda da <strong>zulmet ve karanlık</strong> dediğimiz olguların belirmesi de ka&ccedil;ınılmazdır. Ş&ouml;yle ki: Allah&#39;a iman etmiş, Resulullah&#39;ı (s.a.a) ve Ehlibeyti&#39;ni (a.s) kendisine &ouml;rnek edinmiş, namaz ehli, Kur&#39;&acirc;n okuyan M&uuml;sl&uuml;man bir kimsenin kalbi ve nefsi ibadet ve itaatler sonucu aydınlanmakta ve il&acirc;h&icirc; nur membaına muttasıl olmakta, doğrularla birlikte hep doğruyu g&ouml;rmekte, doğruyu yapmaktadır. Ama g&uuml;nah işleyen, kendini k&ouml;t&uuml;l&uuml;klere g&ouml;men kimsenin kalbi kararmaya y&uuml;z tutar ve g&uuml;nahların &ccedil;oğalmasıyla da tamamen katılaşır. &Ouml;yle ki ne hakkı g&ouml;r&uuml;r, ne doğruyu; hep batılla uğraşır, daima yanlış yapar.</p>\n\n<p>\n	Burada hemen herkesin aklına bir soru gelebilir. O da şu ki: İyi işler sonucu kalbi nurla dolan m&uuml;min biri, sonra nasıl olabiliyor da bu nurun etkisinden kurtulup Allah&#39;a karşı gelmeye y&ouml;nelebiliyor?! Hen&uuml;z camiden &ccedil;ıktığı, yeni namaz kılmaktan geldiği h&acirc;lde g&uuml;nah işlemeye atılabiliyor?! Neden ve nasıl bu b&ouml;yle oluyor acaba?! Geceleri ibadet i&ccedil;in kalkıyor, ağlıyor, namaz kılarken kalbi duracakmış gibi Allah&#39;ı ile m&uuml;nacat ediyor; ardından başka bir zaman sanki o ibadetleri yapan bu adam değilmiş gibi tam tersine g&uuml;naha y&ouml;neliyor!.. H&acirc;lbuki sevap işlediği zaman kalbinde bir nur oluşuyor, g&uuml;nah işlediğinde de kalbi zulmet ve karanlıkla doluyor. İnsanın nefsi, nasıl bir şeydir ki iki zıt olgu olan nur ve karanlık onda bir arada toplanabiliyor?! Oysa nurun bulunduğu yerde karanlık olmamalı, karanlığın olduğu yerde de nur bulunmamalıdır. O h&acirc;lde, birbirine zıt bu iki olgunun bir yerde toplanması nasıl yorumlanabilir?</p>\n\n<p>\n	Bu soruya cevap verebilmek i&ccedil;in &ouml;nce ayetler ve hadisler ışığında konuyu etraflıca ele almalıyız:</p>\n\n<p>\n	Ayetler ve hadislerden anlaşıldığı kadarıyla, insanın kalbi ilk başta sefa, nuraniyet, şefkat ve &ouml;zel bir rahmete sahiptir. Kendi t&uuml;r&uuml;nden olan diğer insanların ve hatta hayvanların bile ıstırap ve rahatsızlığından rahatsız olur. Kendi t&uuml;r&uuml;nden olan diğer insanların da mutlu ve rahat yaşamalarını ister ve diğerlerine bağışta bulunmaktan zevk alır. Kendi pak fıtratıyla Allah&#39;a y&ouml;nelir; ibadet ve duadan, hayır işler yapmaktan zevk alır; g&uuml;nah işleyince de &ccedil;abucak pişman olur.</p>\n\n<p>\n	Eğer fıtratın davetini kabul eder ve ona uygun bir şekilde davranırsa, g&uuml;nden g&uuml;ne daha sefalı, daha nurlu, daha şefkatli ve daha merhametli olur. İbadet ve dua vasıtasıyla g&uuml;nden g&uuml;ne ibadete, duaya ve Allah&#39;a yakınlaşmaya daha fazla al&acirc;ka duyar. Ancak eğer i&ccedil;ten gelen duygularını g&ouml;rmezlikten gelir ve onların aksine hareket ederse, bu duygular tedricen zayıflamaya başlar, yavaş yavaş tamamen s&ouml;n&uuml;p gider. Eğer başkalarının karşılaştığı acı manzaraları ve başlarına gelen olayları g&ouml;r&uuml;r de bir tepki g&ouml;stermezse, tedricen bu h&acirc;lete alışır ve artık bu manzaraları g&ouml;rmekten zerrece etkilenmez; hatta onların fakirliğinden, a&ccedil;lığından, g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;nden, hapsedilip işkence g&ouml;rmesinden ve &ouml;ld&uuml;r&uuml;lmesinden zevk alıp sevinecek kadar al&ccedil;alabilir.</p>\n\n<p>\n	İman sahibi bir insan da ilk başlarda g&uuml;nah işlemekten rahatsız olur, işledikten sonra da pişmanlık duyar. Ancak bir kere g&uuml;nah işleyince, ikinci defa g&uuml;nah işlemesi kolay olur; ikinci kere g&uuml;nah işleyince, &uuml;&ccedil;&uuml;nc&uuml; defa g&uuml;nah işlemesi &ccedil;ok daha kolay olur. Ve b&ouml;ylece g&uuml;nah işlemeye devam ederse, artık g&uuml;nah işlemekten pişmanlık duymak ş&ouml;yle dursun, g&uuml;nah işlemeyi bir başarı bilir, ondan zevk alır. Bu s&uuml;re&ccedil;te kalbi siyahlaşmaya başlar, Kur&#39;&acirc;n-ı Kerim&#39;in ve hadislerin ifadesiyle katılaşır. Alışkanlık h&acirc;line getirdiği g&uuml;nahlar sonucunda şeytan kalbine musallat olur, kurtuluş kapıları y&uuml;z&uuml;ne kapanır, t&ouml;vbe edip d&ouml;nmeye bir t&uuml;rl&uuml; muvaffak olmaz.</p>\n\n<p>\n	Allah-u Teal&acirc;, Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyurmaktadır<strong>: &quot;Onlara, zorlu azabımız geldiği zaman yalvarmaları gerekmez miydi? Ama onların kalpleri katılaştı ve şeytan onlara yapmakta olduklarını &ccedil;ekici (s&uuml;sl&uuml;) g&ouml;sterdi.&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Başka bir yerde de ş&ouml;yle buyuruyor: <strong>&quot;Fakat Allah&#39;ın zikrinden (yana) kalpleri katılaşmış olanların vay h&acirc;llerine! İşte onlar apa&ccedil;ık bir sapıklık i&ccedil;indedirler.&quot;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor: <em>&quot;Her m&uuml;minin kalbinde beyaz bir nokta vardır. Eğer g&uuml;nah işler ve o g&uuml;nahı ikinci kez tekrarlarsa, onda siyah bir nokta oluşur. G&uuml;nah işlemeye &ouml;ylece devam ederse, o siyah nokta yavaş yavaş b&uuml;y&uuml;r ve kalbin beyazlığını tamamen &ouml;rter. Bu durumda b&ouml;yle bir kalbin sahibi, asla Allah&#39;a doğru y&ouml;nelmez. Allah-u Teal&acirc;&#39;nın Kur&#39;&acirc;n-ı Kerim&#39;deki; <strong>&#39;Hayır! Onların kazanmakta oldukları, kalpleri &uuml;zerinde pas tutmuştur.&#39;</strong> şeklindeki s&ouml;z&uuml;nden kastedilen budur.&quot; </em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur: <em>&quot;İnsanın g&ouml;z&uuml;n&uuml;n yaşının kurumasının tek sebebi kalbinin katılaşmasıdır. Kalbinin katılaşmasının tek sebebi ise, fazla g&uuml;nah işlemesidir.&quot; </em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Resulullah efendimiz (s.a.a) de ş&ouml;yle buyurmuştur: <em>&quot;D&ouml;rt şey insanın bedbahtlığının nişanelerindendir: G&ouml;z yaşının kuruması, kalbinin katılaşması, rızkını kazanmak i&ccedil;in fazla hırslı olması ve g&uuml;nah işlemeye ısrar ve devam etmesi.&quot; </em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	İşte bu nedenle Masum İmamlarımızın (a.s), daima dualarında kalbin katılaşmasından Allah&#39;a sığındıklarını g&ouml;r&uuml;yoruz: &Ouml;rneğin, İmam Zeynelabidin (a.s) bir duasında ş&ouml;yle yakarıyor Rabbine:</p>\n\n<p>\n	<em>&quot;Allah&#39;ım! Katılaşmış kalbi sana şik&acirc;yet ediyorum. Vesveseler vasıtasıyla devamlı değişmekte olan, g&uuml;nah ve &ccedil;irkin huya b&uuml;r&uuml;nen kalbi ve senin korkundan ağlamayan, kendisini sevindiren şeye tamah eden g&ouml;z&uuml; sana şik&acirc;yet ediyorum.&quot; </em><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Bu y&uuml;zden, kalbinin sağlığına ve kendi saadetine ilgi duyan bir kimse, g&uuml;nah işlemekten cidden sakınmalı ve iyi işleri alışkanlık h&acirc;line getirmelidir ki, i&ccedil;indeki nur ve sefa ortaya &ccedil;ıkıp m&uuml;kemmelleşsin, kalbi Allah&#39;ın meleklerinin mek&acirc;nı olsun.</p>\n\n<p>\n	Şu bilinen bir ger&ccedil;ektir ki, biz insanlar d&uuml;nyaya geldiğimizde, bilgi denen hi&ccedil;bir şeyi yanımızda getirmiyoruz. O andaki sahip olduğumuz tek şey, hayvanlarda da varolan yeme, i&ccedil;me vb. i&ccedil;g&uuml;d&uuml;lerdir. Doğduğumuz g&uuml;n, ne konuşabiliyorduk, ne yazabiliyorduk, ne okuyabiliyorduk, ne de bir inan&ccedil; ve d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahiptik...</p>\n\n<p>\n	Ancak zaman ge&ccedil;tik&ccedil;e ve b&uuml;y&uuml;d&uuml;k&ccedil;e, yavaş yavaş bireysellikten &ccedil;ıkıp toplumsallaşmaya başladık. Bu s&uuml;re&ccedil;te bir&ccedil;ok şeyi &ouml;ğrenmeye ve yapmaya eğilim g&ouml;sterdik; eğilim g&ouml;sterdiğimiz şeyleri yapmaya y&ouml;neldik ve sonu&ccedil;ta &ouml;ğrenerek ve yaparak bu nefsan&icirc; eğilimleri alışkanlık ve meleke h&acirc;line getirdik.</p>\n\n<p>\n	Bu nefsan&icirc; eğilimler, alışkanlık ve meleke h&acirc;line gelip insanın bilinci altına yerleştikten sonra, insan hi&ccedil; teredd&uuml;t etmeden onların gereğini yerine getirmeğe &ccedil;alışır. Ruhta ve nefiste oluşan bu alışkanlık ve meleke, etkisini insanın b&uuml;t&uuml;n h&acirc;l ve hareketinde ve hatta d&uuml;ş&uuml;ncesinde bile g&ouml;sterir.</p>\n\n<p>\n	Dinimizde <strong>iyi ve k&ouml;t&uuml;</strong> diye ikiye ayrılan <strong>sıfatlar</strong> da aynı konumdadır. Bir m&uuml;min, tekrarlama sonucu iyi bir sıfatı alışkanlık ve meleke h&acirc;line getirebileceği gibi, k&ouml;t&uuml; bir sıfatı da aynı şekilde alışkanlık h&acirc;line getirebilir. <strong>Bu nedenle alışkanlık, olumlu ve olumsuz olmak &uuml;zere ikiye ayrılır.</strong></p>\n\n<p>\n	Burada konumuzla yakından al&acirc;kalı olan ve yazımızın başlarında&nbsp; s&ouml;z konusu ettiğimiz soru ile benzeri bir&ccedil;ok konunun aydınlanmasına altyapı oluşturan <strong>All&acirc;me Tabataba&icirc;</strong>&#39;nin &ccedil;ok değerli s&ouml;zlerine yer vermek istiyorum. Merhum All&acirc;me, <strong>&quot;el-M&icirc;z&acirc;n F&icirc; Tefs&icirc;r&#39;il-Kur&rsquo;&acirc;n&quot;</strong> adlı tefsirinde, Gazal&icirc;&#39;nin &quot;İhya&#39;ul-Ulum&quot; adlı eserindeki nefsin nurlu ve y&uuml;ce h&acirc;lleri ile karanlık ve al&ccedil;ak h&acirc;lleri hakkında yaptığı a&ccedil;ıklamayı eleştirirken, m&uuml;min bir kimsenin nefsinde iki zıt olgunun bir yerde toplanması olayını, psikolojik a&ccedil;ıdan da ele alarak ş&ouml;yle izah etmektedir:</p>\n\n<p>\n	&quot;Bu iki h&acirc;l, &ccedil;oğu zaman birbiriyle &ccedil;atışsa ve biri diğerini ortadan kaldırmak istese de, bu her zaman ve genel olarak b&ouml;yle değildir. &Ccedil;&uuml;nk&uuml; kimi zaman fazilet ile rezillik, her ikisi de kendi yerlerinde kalır ve bu kalıcılıkta uzlaşmaları olur. O zaman insan nefsi, sanki bir b&ouml;l&uuml;m&uuml; <strong>fazilet</strong>e ait ve &ouml;b&uuml;r b&ouml;l&uuml;m&uuml; <strong>rezilliğ</strong>e ait olmak &uuml;zere ikiye ayrılır. Bir bakarsın ki, bir M&uuml;sl&uuml;man faiz yer, başkalarının malını yutmaktan geri kalmaz, malını yediği mazlumun yardım isteğine kulak vermez; fakat farz namazları kılmakta gayretli olur, huşu konusunda titizlik g&ouml;sterir. Veya başka bir M&uuml;sl&uuml;man da kan d&ouml;kmekten, onun bunun saygınlığını &ccedil;iğnemekten &ccedil;ekinmez, toplumun huzurunu bozmaktan geri durmaz; fakat ibadetler ve sadakalar konusuna tam bir ihl&acirc;sla sarılır.&quot;</p>\n\n<p>\n	&quot;G&uuml;n&uuml;m&uuml;z&uuml;n psikologları bu duruma, &#39;<strong>Kişiliklerin Eşleşmesi (&Ccedil;ifte Kişilik)</strong>&#39; adını veririler. Bu durum, birden &ccedil;ok kişiliğin ortaya &ccedil;ıkıp birbiri ile &ccedil;atışmasından sonra g&ouml;r&uuml;l&uuml;r. Bu da ş&ouml;yle olur: İnsandaki farklı nefsan&icirc; eğilimler, ilk başta daima birbirleri ile &ccedil;atışırlar, zıtlaşma ve &ccedil;ekişme yolu ile birbirlerine karşı başkaldırırlar. İnsan bu y&uuml;zden s&uuml;rekli i&ccedil; sıkıntı &ccedil;eker. Fakat sonunda bu zıt eğilimler, tekrarlanma sonucu meleke h&acirc;line gelirler ve b&ouml;ylece insanın nefsine yerleşirler.&quot;</p>\n\n<p>\n	&quot;Durum b&ouml;yle olunca artık aralarında <strong>zıtlaşma</strong> ve <strong>&ccedil;atışma</strong> s&ouml;z konusu olmaz, sonu&ccedil;ta birbirleriyle uzlaşır, eşleşir ve uyuma ge&ccedil;erler. O zaman insanda oluşan bu iki şahsiyetten biri ortaya &ccedil;ıkınca, &ouml;b&uuml;r&uuml; saklanır ve ortaya &ccedil;ıkan eğilimin ayaklanarak avının &uuml;zerine &ccedil;ullanmasına g&ouml;z yumar. Az &ouml;nce verdiğimiz &ouml;rneklerde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi.&quot; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	<strong>Şimdi bu &ccedil;ok değerli s&ouml;zleri biraz a&ccedil;alım:</strong></p>\n\n<p>\n	Alışkanlığın bir insanın nefsinde oluşması, psikologların da a&ccedil;ıkladığı gibi, &uuml;&ccedil; olguya bağlıdır: <strong>1-</strong> Eğilim <strong>2-</strong> İrade ve istek <strong>3-</strong> Tekrarlama. İlk iki aşamada inanan bir insan, haram olan şeyleri &ccedil;ekinerek, istemeyerek ve kendisini zorlayarak yapar. Fakat tekrar tekrar yapma sonucu, bu haram işi <strong>alışkanlık</strong> h&acirc;line getirir ve ondan sonra artık yapmada değil, yapmamakta zorlanır; alışkanlık h&acirc;line getirdiği bu meleke, elinde olmaksızın onu bu haram işi yapmaya zorlar ve gitgide bu haram iş, onun i&ccedil;in normal ve hel&acirc;l bir iş h&acirc;line gelir. B&ouml;ylece o insanın nefsinde, alıştığı işe uygun bir <strong>kişilik</strong> ve şahsiyet oluşur ki, o insanı her zaman o k&ouml;t&uuml; işe y&ouml;neltir, onu yapmaya iter.</p>\n\n<p>\n	Bu k&ouml;t&uuml; işleri yapma alışkanlığının yanında, bu inanan insanın, doğal olarak bir de iyi ve salih ameller yapma alışkanlığı vardır. Namaz kılma, fakirlere yardım etme, hayır işler yapma, cemaat namazlarında ilk safta oturma, oru&ccedil; tutma vb. gibi. Bu iyi işleri yapma sonucunda da bu insanın nefsinde, onu alıştığı iyiliklere y&ouml;nlendiren bir kişilik ve şahsiyet oluşur. B&ouml;ylece bir insanda <strong>iki zıt kişilik</strong> doğmuş oluyor. Biri <strong>nur</strong>, diğeri <strong>zulmet</strong>; biri yapıcı, diğeri yıkıcı; biri melek menşeli, diğeri şeytan kaynaklı... İki zıt şeyin de bir arada toplanması m&uuml;mk&uuml;n olmadığından ve h&acirc;kimiyeti ill&acirc; da ikisinden birinin ele ge&ccedil;irmesi gerektiğinden, bu iki zıt kişilik arasında insanın v&uuml;cudunun h&acirc;kimiyetini ele ge&ccedil;irme hususunda <strong>&ccedil;atışma</strong> &ccedil;ıkar ve bu &ccedil;atışma sonucu hangisi galip gelirse, o, kendine uygun olan y&ouml;nde insanı etkisi altına alır. Eğer iyi ameller sonucu oluşan kişilik galip gelirse, insanı s&uuml;rekli iyiliğe doğru y&ouml;neltir. Ama eğer k&ouml;t&uuml; ameller sonucu meydana gelen kişilik h&acirc;kimiyeti ele ge&ccedil;irirse, insanı nerede son bulacağı bilinmeyen bir u&ccedil;uruma s&uuml;r&uuml;kler.</p>\n\n<p>\n	Fakat bazen bu iki kişilikten hi&ccedil;biri diğerine galip gelemez. Bu durumda, bu &ccedil;atışmayı ilelebet s&uuml;rd&uuml;remeyeceklerine g&ouml;re, aralarında bir <strong>sulh</strong> ve <strong>uzlaşma</strong> sağlarlar. Nitekim mezkur m&uuml;fessir de ş&ouml;yle demişti: <em>&quot;İnsandaki farklı nefsan&icirc; eğilimler ilk başta daima birbirleri ile &ccedil;atışırlar, zıtlaşma ve &ccedil;ekişme yolu ile birbirlerine karşı başkaldırırlar. İnsan bu y&uuml;zden s&uuml;rekli i&ccedil; sıkıntı &ccedil;eker. Fakat sonunda bu zıt eğilimler, tekrarlanma sonucu meleke h&acirc;line gelirler ve b&ouml;ylece insanın nefsine yerleşirler. Durum b&ouml;yle olunca da artık aralarında zıtlaşma ve &ccedil;atışma s&ouml;z konusu olmaz, sonu&ccedil;ta birbirleriyle uzlaşır, eşleşir ve uyuma ge&ccedil;erler.&quot;</em></p>\n\n<p>\n	Ş&ouml;yle ki, ortak bir h&acirc;kimiyete razı olarak, bazı alanlarda birinin, diğer bazı alanlarda da &ouml;tekinin kişinin v&uuml;cuduna, azasına, d&uuml;ş&uuml;ncesine, bakış a&ccedil;ısına, h&acirc;l ve hareketine h&acirc;kim olmasına m&uuml;saade ederler. <em>&quot;O zaman insanda oluşan bu iki şahsiyetten biri ortaya &ccedil;ıkınca &ouml;b&uuml;r&uuml; saklanır ve ortaya &ccedil;ıkan eğilimin ayaklanarak avının &uuml;zerine &ccedil;ullanmasına g&ouml;z yumar.&quot;</em> Bir bakarsın ki namaz vaktinde, <strong>fazilet kişiliği</strong>, onu namaz kılmaya g&ouml;t&uuml;r&uuml;yor; fakat namazdan sonra <strong>rezilet kişiliği</strong> ortaya &ccedil;ıkarak onu g&uuml;naha s&uuml;r&uuml;kl&uuml;yor... Artık ne namazı onu k&ouml;t&uuml;l&uuml;kten alıkoyuyor, ne de g&uuml;nahı sevap işler yapmasına engel oluyor...</p>\n\n<p>\n	Bu duruma d&uuml;şmemek veya bu durumdan kurtulabilmek i&ccedil;in insanın, &ouml;zellikle de inanan bir kimsenin, her işten &ouml;nce <strong>aklına m&uuml;racaat ederek iyice d&uuml;ş&uuml;nmesi</strong> gerekmektedir. Hayvanlar gibi i&ccedil;g&uuml;d&uuml;leri ve nefsan&icirc; isteklerinin d&uuml;rt&uuml;s&uuml;yle d&uuml;ş&uuml;nmeden hareket etmemelidir. Akıl sahibi bir varlık olduğunu, işlerini d&uuml;ş&uuml;nerek ve ileriyi g&ouml;rerek yapması gerektiğini unutmamalıdır. <strong>G&uuml;d&uuml;leri ve d&uuml;rt&uuml;leriyle değil, aklıyla hareket etmeyi alışkanlık h&acirc;line getirmelidir.</strong> &Ccedil;&uuml;nk&uuml; <strong>akıl</strong>, insanın yararına ve zararına olan şeyi idrak edebilecek, hayvan&icirc; istek ve eğilimleri arasında denge kurabilecek ve onu insan&icirc; kemaline kılavuzlayabilecek g&uuml;ce ve kapasiteye sahiptir. Yeter ki onu g&uuml;&ccedil;lendirelim, beden &uuml;lkesinde h&acirc;kimiyetini sağlayalım. İşte bu y&uuml;zden Kur&#39;&acirc;n&#39;da ve hadislerde &quot;tefekk&uuml;r etme, d&uuml;ş&uuml;nme, inceleme ve araştırma&quot; &ccedil;ok tavsiye edilmiştir. &Ccedil;&uuml;nk&uuml; insanın insaniyetinin bağlı olduğu akıl, ancak d&uuml;ş&uuml;nme ve tefekk&uuml;r etme sayesinde g&uuml;&ccedil;lenir, hayvan&icirc; eğilimleri bu yolla eğitilir.</p>\n\n<p>\n	Buradan hareketle, peygamber veya imamın masum oluşunun, hata ve yanılgıya d&uuml;şmemesinin, daima doğruyu yapmasının ve ger&ccedil;eği s&ouml;ylemesinin sırrı da anlaşılmış oluyor. &Ccedil;&uuml;nk&uuml; masum bir insanın v&uuml;cut &acirc;lemine, iyilik kişiliğinden ve il&acirc;h&icirc; ilimle desteklenen akıldan başka bir şey h&acirc;kim değildir. Yine buradan hareketle, ilim ve irfanda bazı makamlara sahip olan kimselerin de doğrularının yanında ara sıra ilm&icirc; ve amel&icirc; hata yapmalarının sebebi de a&ccedil;ıklık kazanmış oluyor.</p>\n\n<p>\n	Burada, s&ouml;zlerimizin hul&acirc;sası ve neticesi mahiyetinde olan rahmetli İmam Humeyn&icirc;&#39;nin s&ouml;zlerine &ouml;zetle yer vermeden de ge&ccedil;emeyeceğim. O ger&ccedil;ek Allah kulu y&uuml;ce arif ş&ouml;yle diyor, insanın melekeleri, alışkanlıkları ve doğurdukları sonu&ccedil; hakkında:</p>\n\n<p>\n	&quot;Y&uuml;ce Allah&#39;ın niha&icirc; bir g&uuml;zellik, zarafet ve harika bir terkiple yarattığı [&acirc;lemdeki madd&icirc;-manev&icirc; b&uuml;t&uuml;n varlıkların &ouml;zelliklerini <strong>bilkuvve</strong> taşıyıp <strong>bilfiil</strong> ger&ccedil;ekleştirebilecek olan] insan, iki ayrı [s&ucirc;ret,] neş&#39;et ve &acirc;leme sahip ilgin&ccedil; bir varlıktır: <strong>1-</strong> Onun bedeninden ibaret olan zahir&icirc;, m&uuml;lk&icirc; ve d&uuml;nyev&icirc; neş&#39;eti. <strong>2-</strong> Başka bir &acirc;leme ait olan batın&icirc;, gayb&icirc; ve melekut&icirc; neş&#39;eti. Yani, insanın bir m&uuml;lk&icirc; ve d&uuml;nyev&icirc; s&ucirc;reti vardır ki, bu, y&uuml;ce Allah&#39;ın insana d&uuml;nyada bahşettiği, boy, pos, cemal, g&uuml;zel g&ouml;r&uuml;n&uuml;m ve onu diğer varlıklardan ayıran &ouml;zellikler b&uuml;t&uuml;n&uuml;d&uuml;r. Bir de, melekut&icirc; ve gayb&icirc; s&ucirc;ret ve şekli vardır ki bu da, &ouml;l&uuml;mden sonraki &acirc;lemde nefsin melekeleri ile batın&icirc; huylarına t&acirc;bidir. Gayb ve melekut &acirc;lemine ait olan ve ayette işaret edilen iyiliklerle k&ouml;t&uuml;l&uuml;kleri i&ccedil;inde barındıran nefis, bir&ccedil;ok makam ve derecelere sahiptir. Bu makam ve derecelerden her biri i&ccedil;in, nefsi en y&uuml;ce melekut &acirc;lemine ve saadete &ccedil;ağıran ve cezbeden <strong>Rahman&icirc;</strong> ve <strong>akl&acirc;n&icirc;</strong> <strong>ordular</strong> var olduğu gibi, onu en al&ccedil;ak melekut &acirc;lemine ve şekavete &ccedil;ağıran ve cezbeden <strong>şeytan&icirc;</strong> ve <strong>cehl&acirc;n&icirc; ordular</strong> da vardır. Bu iki ordu arasında daima cid&acirc;l ve niza vardır. İnsan, bu iki taifenin savaş meydanı konumundadır. Eğer Rahman&icirc; ve akl&acirc;n&icirc; ordular galip gelirse, insan saadet ve rahmet ehli olur, melekler safında yer alır; enbiya, evliya ve salihler z&uuml;mresine katılır ve onlarla mahşur olur. Ama eğer şeytan&icirc; ve cehl&acirc;n&icirc; ordular galip gelirse, gazap ve şekavet ehli olur ve şeytanlar, k&acirc;firler ve Allah&#39;ın rahmetinden mahrum olanlar z&uuml;mresiyle haşrolur.&quot;</p>\n\n<p>\n	&quot;İnsanın batın&icirc; huyu ve derun&icirc; melekesi insan&icirc; olursa, melekut&icirc; s&ucirc;reti de insan&icirc; bir s&ucirc;ret olacaktır. Ama eğer melekeleri insan&icirc; olmazsa, [melekut&icirc; s&ucirc;reti de] insan&icirc; olmaz ve derun&icirc; melekeye t&acirc;bi olur. Mesel&acirc; eğer insan, batın&icirc; şehvet ve hayvanlık melekesine mağlup d&uuml;şerse, batın memleketinin h&uuml;km&uuml; de hayvan&icirc; bir h&uuml;k&uuml;m h&acirc;line gelir; melekut&icirc; s&ucirc;reti de huyuyla m&uuml;nasip bir hayvan şekline b&uuml;r&uuml;n&uuml;r. Eğer batınına gazap ve yırtıcılık melekesi galebe &ccedil;alarsa, batın memleketinin h&uuml;km&uuml; yırtıcılık h&uuml;km&uuml; olur ve gayb&icirc;-melekut&icirc; s&ucirc;reti de yırtıcı hayvanlardan biri h&acirc;line gelir. Eğer vehim ve şeytanlık onda meleke h&acirc;line gelir, batını şeytan&icirc; melekelere sahip olur ve derunu hile, sahtek&acirc;rlık, koğuculuk ve gıybet kabilinden şeytan&icirc; melekeleri haiz bulunursa, o zaman gayb&icirc; ve melekut&icirc; s&ucirc;reti de onunla m&uuml;nasip şeytanlardan biri s&ucirc;retine b&uuml;r&uuml;n&uuml;r. Bazen de iki veya birka&ccedil; melekenin terkibi, melekut&icirc; s&ucirc;retin menşei olabilir. O zaman artık mana &acirc;leminde hi&ccedil;bir hayvanın şekline b&uuml;r&uuml;nmez; tam tersine olduk&ccedil;a garip bir s&ucirc;rete b&uuml;r&uuml;n&uuml;r ki, bu &acirc;lemde ondan daha korkun&ccedil; ve vahşetli bir s&ucirc;ret bulabilmek m&uuml;mk&uuml;n olmaz. Nitekim Peygamber efendimiz (s.a.a) bir hadisinde ş&ouml;yle buyuruyor: <em>&quot;Bazı insanlar kıyamet g&uuml;n&uuml;nde maymun ve şempanzeden daha &ccedil;irkin bir s&ucirc;rette haşrolacaktır.&quot;</em> Ya da m&uuml;mk&uuml;nd&uuml;r ki, bir insan i&ccedil;in o &acirc;lemde birka&ccedil; s&ucirc;ret ortaya &ccedil;ıksın. Zira o &acirc;lem, her şeyin sadece bir s&ucirc;rette g&ouml;r&uuml;nd&uuml;ğ&uuml; bu &acirc;lem gibi değildir. Kısaca; insan nefsi, bedenden &ccedil;ıktığı zaman d&uuml;nyadan hangi melekeyle ayrılmışsa, ahiretteki s&ucirc;reti de o melekeye g&ouml;re şekillenecektir. Bu şekli, melekut&icirc;-berzah&icirc; g&ouml;zle g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.&quot; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Evet; melekelerimiz ve alışkanlıklarımızdır ki, biz insanoğullarını tamamen etkisi altına almış ve her zaman bizi y&ouml;nlendirmekte, bize ger&ccedil;ek şekil ve s&ucirc;retimizi vermektedir. O nedenle, olumsuz alışkanlıkları zamanı ge&ccedil;meden, kalp katılaşmadan bir an &ouml;nce tedavi etmek gerekir. Bunun i&ccedil;in en uygun zamanın da gen&ccedil;lik d&ouml;nemi olduğunu unutmamak gerekir. &Ccedil;&uuml;nk&uuml; bu k&ouml;t&uuml; alışkanlıkları sadece bu yaşta zail etmek ve iyi alışkanlıklara d&ouml;n&uuml;şt&uuml;rmek m&uuml;mk&uuml;nd&uuml;r. Fakat yaş ilerledik&ccedil;e, nefiste k&ouml;kleşen bu t&uuml;r alışkanlıkları değiştirmek, silip atmak, muhal denecek kadar zor olur. Bakın ne kadar da g&uuml;zel s&ouml;ylemiş Hint d&uuml;ş&uuml;n&uuml;r&uuml; Gandi:</p>\n\n<p>\n	&quot;S&ouml;ylediklerinize dikkat edin, d&uuml;ş&uuml;ncelerinize d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	D&uuml;ş&uuml;ncelerinize dikkat edin, duygularınıza d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Duygularınıza dikkat edin, davranışlarınıza d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Davranışlarınıza dikkat edin, alışkanlıklarınıza d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Alışkanlıklarınıza dikkat edin, değerlerinize d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Değerlerinize dikkat edin, karakterinize d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Karakterinize dikkat edin, kaderinize d&ouml;n&uuml;ş&uuml;r...&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Şems, 7-10</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- En&#39;&acirc;m, 43</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Z&uuml;mer, 22</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar&#39;ul-Envar, c. 73, s. 361</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bihar&#39;ul-Envar, c. 73, s. 354</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar&#39;ul-Envar, c. 73, s. 349</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Mefatih&#39;ul-Cinan, İmam Zeynelabidin&#39;den (a.s) nakledilen ikinci m&uuml;nacat.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- el-M&icirc;z&acirc;n F&icirc; Tefs&icirc;r&#39;il-Kur&#39;&acirc;n, c. 4, Nis&acirc; S&ucirc;resi, 31. ayetin tefsiri, s. 472 (T&uuml;rk&ccedil;e Terc&uuml;mesi &ndash; Kevser Yayınları)</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kırk Hadis Şerhi, c. 1, 1. hadisin a&ccedil;ıklaması</p>\n	</div>\n</div>','Nefsani Melekeler','','publish','closed','open','','nefsani-melekeler','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3065',0,'post','',0),(3066,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	KADİR AKARAS</h5>\n\n<p>\n	Oru&ccedil; tutmak; i&ccedil;sel savaşı verip, zorlu dış savaşlara hazırlanmaktır.</p>\n\n<p>\n	Ramazan ise; &ouml;ğrenmek i&ccedil;in bir sınıf.</p>\n\n<p>\n	Toplumun kalbinde bir sınıf...</p>\n\n<p>\n	&Ouml;ğretmenleri, t&uuml;m peygamberler.</p>\n\n<p>\n	&Ouml;ğrencileri ise, t&uuml;m insanlar.</p>\n\n<p>\n	Kitabı, Kur&#39;&acirc;n&#39;dır bu sınıfın.</p>\n\n<p>\n	Yaratıcının s&ouml;z&uuml; ve onun emriyle kurulan bir sınıf.</p>\n\n<p>\n	Cehalet pen&ccedil;esinden kurtulmanın yollarını &ouml;ğrenmeli &ouml;ğrenciler.</p>\n\n<p>\n	Hayal d&uuml;nyasından &ccedil;ıkıp, r&uuml;yalar gafletinden ayrılıp, ger&ccedil;ek kurtuluş yoluna erişmenin yollarını kat etmeli insanlar.</p>\n\n<p>\n	Acımasız zalimlerin s&ouml;m&uuml;r&uuml; zincirlerini kırıp, insanlığın &ouml;zg&uuml;r d&uuml;nyasına ulaşmalı &ouml;ğrenciler.</p>\n\n<p>\n	Bu savaşın askerleri, halk kitlesi.</p>\n\n<p>\n	Komutanları ise, insanlığın yiğit erleri...</p>\n\n<p>\n	Ramazan vahiy ayıdır.</p>\n\n<p>\n	Halkın aydınlık baharıdır Ramazan.</p>\n\n<p>\n	&Ouml;zg&uuml;r d&uuml;ş&uuml;ncenin nevruzudur, yeni g&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	Bayramı ise, bir devrimdir.</p>\n\n<p>\n	Baharın toprağı canlandırıp kuru dallardan &ccedil;i&ccedil;ek yeşertip &ouml;l&uuml; toprağa hayat verdiği gibi,</p>\n\n<p>\n	Ramazan da &ouml;l&uuml; kalpleri diriltip kurak beyinlerden fikir &ccedil;i&ccedil;ekleri filizlendiren devrimin adıdır.</p>\n\n<p>\n	Vahiy g&uuml;neşinin soğuk gecelerde karanlık mezarlıklara doğuşudur Ramazan.</p>\n\n<p>\n	İbrahim&#39;in d&ouml;n&uuml;ş&uuml;, Musa&#39;nın dirilişi, Muhammed&#39;in g&ouml;nderilişidir; insanın &ouml;ze d&ouml;n&uuml;ş&uuml;d&uuml;r Ramazan.</p>\n\n<p>\n	Bu sınıfın &ouml;ğrencisi; yapay nefis benliğini, d&uuml;nyev&icirc; sınıf kimliğini ve &ouml;z&uuml; olmayan kişiliğini kıran, bunların esaretinden kurtulan ve ger&ccedil;ek &ouml;z&uuml;yle tanışan bir &ouml;ğretmen olur sonu&ccedil;ta.</p>\n\n<p>\n	Şimdi bu sınıfa &ouml;ğrenci olarak gelen sen!</p>\n\n<p>\n	Yemek felsefesini ink&acirc;r et!</p>\n\n<p>\n	Et ki, istemek ve olmak felsefesine girebilesin!</p>\n\n<p>\n	Gaflet uykusundan uyan ki, etrafını g&ouml;rebilesin!</p>\n\n<p>\n	G&ouml;zlerini a&ccedil;, yol azığını omuzla, y&uuml;r&uuml;meğe hazır ol!</p>\n\n<p>\n	Yatağını terk et, ayakkabını giy, nefes tazele!</p>\n\n<p>\n	Sabit kıl ayaklarını yere ve y&uuml;r&uuml;meğe başla!</p>\n\n<p>\n	&Ouml;zg&uuml;rce y&uuml;r&uuml;!</p>\n\n<p>\n	U&ccedil;suz bucaksız &ccedil;&ouml;ller gibi, her niyazdan azat.</p>\n\n<p>\n	Engelleri aşmış, karanlıkları yırtmış g&uuml;neş gibi, g&uuml;&ccedil;l&uuml; ve dinamik.</p>\n\n<p>\n	Yanmak ama yakmamak, y&uuml;r&uuml;mek ama teslim olmamak &ouml;devindir.</p>\n\n<p>\n	Bir şehit kanı gibi &ouml;zg&uuml;r!</p>\n\n<p>\n	Coşkun ve lirik!</p>\n\n<p>\n	Kırılmış bir han&ccedil;er gibi!</p>\n\n<p>\n	Denizde bir dalga gibi!</p>\n\n<p>\n	Hayalden y&uuml;ce, hayattan daha ger&ccedil;ek&ccedil;i!</p>\n\n<p>\n	Bir deniz gibi, bir okyanus gibi!</p>\n\n<p>\n	Ki Ramazan okulunun diplomasıdır Muharrem...</p>\n\n<p>\n	Bu sınıfın &ouml;ğrencisi olmayan, Muharrem diplomasını alamaz.</p>\n\n<p>\n	H&uuml;seyn&#39;i yalnız bırakanlar, bu sınıfı hi&ccedil; g&ouml;rmediler ki.</p>\n\n<p>\n	H&uuml;seyn&#39;le olanlar ise, bu sınıfın se&ccedil;ilmişleriydiler.</p>\n\n<p>\n	Bu sınıfta derslerine iyi &ccedil;alış ki, H&uuml;seyn&#39;i tanıyabilesin!</p>\n\n<p>\n	Muharremde &ouml;ğrenme fırsatın azdır &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Ramazan otuz g&uuml;nd&uuml;r; Aşura bir g&uuml;n.</p>\n\n<p>\n	Otuz g&uuml;nde &ccedil;ok &ccedil;alış ki, o bir g&uuml;nde y&uuml;r&uuml;me takatin olsun; tanıma fırsatın, zorluklara g&ouml;ğ&uuml;s germe azmin ve diploma alma liyakatin olsun...</p>\n\n<p>\n	Ramazan sınıfında iyi &ccedil;alışmazsan, Yezid&#39;e isyan edecekken, H&uuml;seyn&#39;e karşı gelirsin.</p>\n\n<p>\n	Hakkı tanımalısın, hakkı t&uuml;m ruhunla &ouml;z&uuml;msemelisin ki, o g&uuml;n bu se&ccedil;imi yapabilesin.</p>\n\n<p>\n	Ben sana ekmek verdim, başkaları yağmaladı.</p>\n\n<p>\n	Sen onları tanı ve kes ellerini ki yağmalamasınlar!</p>\n\n<p>\n	Oturup a&ccedil;lık &ccedil;ekersen, beni ona sebep g&ouml;rme!</p>\n\n<p>\n	Kendinde, g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;nde, korkularında ara sebebini!</p>\n\n<p>\n	Yaratıcı&#39;nın azabı, doğanın gazabı olarak g&ouml;rme!</p>\n\n<p>\n	Yery&uuml;z&uuml; il&acirc;hlarında ve kendi k&ouml;leliğinde ara sebepleri!</p>\n\n<p>\n	Kurtuluş ve saadet i&ccedil;in sen &ccedil;alışmalı, ben yardım etmeliyim.</p>\n\n<p>\n	Bir mucize bekleme!</p>\n\n<p>\n	Yağmacıların l&uuml;tuf ve merhametine inanma!</p>\n\n<p>\n	Sen kendi ellerinle, halkla el ele &ccedil;alışmalısın ki, doğanın kuralları ve benim yardımımla amacına ulaşabilesin.</p>\n\n<p>\n	Bunun i&ccedil;in kendine musallat olamasın ki, d&uuml;şmanına sulta kurabilesin.</p>\n\n<p>\n	Gecenin yarısı uykunun ağırlığını kır!</p>\n\n<p>\n	Uyan, tembellik ve gevşekliği uzaklaştır kendinden!</p>\n\n<p>\n	Uyan! Yeter artık uyuduğun!</p>\n\n<p>\n	Yatağından kurtul! &Ouml;l&uuml;m d&ouml;şeğini bırak ki, &ouml;l&uuml;m zilletinden kurtulasın!</p>\n\n<p>\n	Uykunun derinliğini gecenin derinliğinde kır!</p>\n\n<p>\n	A&ccedil; g&ouml;zlerini ve &uuml;zerine serpilmiş &ouml;l&uuml; toprağından silkin ve arın!</p>\n\n<p>\n	Ramazanda gece uyanmalısın!</p>\n\n<p>\n	O vakit ki d&uuml;nyayı karanlığa g&ouml;mm&uuml;şler, herkesi uyutmuşlar, işte o zaman uyanmalısın!</p>\n\n<p>\n	Karanlığı yırtmalı ve geceyi kırmalısın!</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml;n karanlığa g&ouml;m&uuml;lmesini engellemelisin!</p>\n\n<p>\n	Karanlığı aydınlatmalısın!</p>\n\n<p>\n	Her evde bir mum yakılmalı, herkes uyanmalı!</p>\n\n<p>\n	Halk evinde, m&uuml;ezzin minarede geceyi &ouml;ld&uuml;rmeli!</p>\n\n<p>\n	&Ouml;l&uuml;mc&uuml;l sessizliğin &ccedil;&ouml;kt&uuml;ğ&uuml; sırada, y&uuml;ksek sesle, en y&uuml;ksek yerde feryat etmeli, okumalı ezanı!</p>\n\n<p>\n	Yaratıcı&#39;nın tekliğini, insanların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;, şeytanın yok oluşunu haykırmalı, kınamalı ve kırmalı yery&uuml;z&uuml;n&uuml;n il&acirc;hlarını.</p>\n\n<p>\n	Ancak m&uuml;ezzin Bil&acirc;l olmalı!</p>\n\n<p>\n	O olmazsa, sabah olmaz, g&uuml;neş doğmaz.</p>\n\n<p>\n	O okursa ezanı, umutsuzluğa kapılma!..</p>\n\n<p>\n	Bak! Her evde bir mum yanıyor!</p>\n\n<p>\n	Bir can, bir kalp yanıyor!</p>\n\n<p>\n	G&ouml;k taşı gibi yırtarcasına karanlığı!</p>\n\n<p>\n	Hem aydınlatıyor, hem yanıyor!</p>\n\n<p>\n	Evet, Ramazan yanmayı &ouml;ğrenmektir...</p>\n\n<p>\n	D&uuml;ş&uuml;nebilmeyi &ouml;ğrenmektir.</p>\n\n<p>\n	Hataları d&uuml;zeltmek, yanlış d&uuml;ş&uuml;ncelerden uzaklaşmaktır.</p>\n\n<p>\n	Hedefi ve kıbleyi tanımaktır...</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; bilin&ccedil;siz ve hedefsiz y&uuml;r&uuml;mek, yorgunluktan başka bir şey kazandırmaz insana.</p>\n\n<p>\n	Bilin&ccedil; gerek, yol alabilmek i&ccedil;in.</p>\n\n<p>\n	Mektebi ve kuralları bilmek gerek.</p>\n\n<p>\n	Oyunları anlayıp bozmak, zamanın şartları ve gereksinimlerini bilmek, d&uuml;şmanı tanımak, &ccedil;ağın getirdiklerini kavramak gerek.</p>\n\n<p>\n	Zamana ayak uydurabilmek, &ccedil;ağın gerisinde kalmamak gerek.</p>\n\n<p>\n	İsl&acirc;m&#39;ın bir hedefi olduğunu, bunun sadece iş ve aş değil, bunlarla birlikte insan&icirc; erdemler a&ccedil;ısından olgunlaşma olduğunu anlamak gerek.</p>\n\n<p>\n	D&uuml;nyaya sahip olamadan ahirete sahip olabileceğini d&uuml;ş&uuml;nme!</p>\n\n<p>\n	D&uuml;nya, ahiretin tarlasıdır.</p>\n\n<p>\n	D&uuml;nyaya sahip olmakla birlikte İl&acirc;h&icirc; ahl&acirc;ka sahip olmalısın!</p>\n\n<p>\n	İnsan gibi insan olmalısın!</p>\n\n<p>\n	Bunun i&ccedil;in Kur&#39;&acirc;n&#39;ı dikkatle oku!</p>\n\n<p>\n	Resul ve Ehlibeyt&#39;in yolunu tanı!</p>\n\n<p>\n	Tanı ki, &ccedil;evrenle, milletinle ve &uuml;lkenle uyum i&ccedil;inde yaşayabilesin!</p>\n\n<p>\n	Duymadın mı bu ayda bir ayet okumak, diğer aylarda bin ayet okumaya denktir.</p>\n\n<p>\n	D&uuml;nyaya a&ccedil;ılan pencerene, yani g&ouml;z&uuml;ne sahip ol!</p>\n\n<p>\n	Hedefsiz bakma!</p>\n\n<p>\n	Bakışların manalar ifade etsin.</p>\n\n<p>\n	Y&uuml;celtsin seni, tabiat manzarasını anlama zirvesine.</p>\n\n<p>\n	A&ccedil;ık, aydın ve keskin olsun bakışların.</p>\n\n<p>\n	Binlerce maske altında saklanan y&uuml;zleri g&ouml;rebilsin g&ouml;zlerin.</p>\n\n<p>\n	Hayat felsefesini kavrayıp, abıhayat sunabilsin bakışların.</p>\n\n<p>\n	Doğa kitabını okuyup anlayabilen bir g&ouml;z&uuml;n olsun.</p>\n\n<p>\n	Zaman sınırlarını aşıp, ge&ccedil;mişi ve geleceği bug&uuml;n gibi g&ouml;rs&uuml;n g&ouml;zlerin...</p>\n\n<p>\n	Kulağın a&ccedil;ık olmalı, kuzu postundaki kurdun sesini tanımalı.</p>\n\n<p>\n	İblis&#39;in sesini İdris&#39;in sesinden ayırabilmeli.</p>\n\n<p>\n	A&ccedil; ve sefillerin acı ve yanık seslerini duyabilmeli kulakların.</p>\n\n<p>\n	Ve doğanın musikisindeki ayet ve mesajları algılayabilmeli...</p>\n\n<p>\n	Dilin, hakkı s&ouml;ylemen gereken yerde konuşabilmeli.</p>\n\n<p>\n	Ve &ouml;ğrenmeli gereken yerde susmayı.</p>\n\n<p>\n	Yalan ve acı konuşmaktan ka&ccedil;ınmalı.</p>\n\n<p>\n	Halka hizmet ve halkı uyarmak i&ccedil;in s&ouml;ylemeli şiirlerini...</p>\n\n<p>\n	Ellerin ger&ccedil;ekleri yazmalı.</p>\n\n<p>\n	K&ouml;t&uuml;l&uuml;klere karşı yumruk, &ouml;ks&uuml;zleri okşamak i&ccedil;in yumuşacık olmalı...</p>\n\n<p>\n	Şimdi anladın mı oru&ccedil; tutmanın sadece yememek ve i&ccedil;memek olmadığı?</p>\n\n<p>\n	Bakmamak, konuşmamak ve dinlememek de yerine g&ouml;re oru&ccedil; tutmaktır. T&uuml;m kayıt ve zincirlerden kurtulmaktır oru&ccedil; tutmak ve Ramazan.</p>\n\n<p>\n	Bunlara g&uuml;c&uuml;n yetiyorsa, oru&ccedil; tutmuş sayılırsın.</p>\n\n<p>\n	Ve oru&ccedil; tutabilmişsen, bayram edebilirsin.</p>\n\n<p>\n	Ne tuhaf bir s&ouml;zc&uuml;kt&uuml;r &quot;bayram&quot;!</p>\n\n<p>\n	Sahi nedir &quot;bayram&quot;? Hi&ccedil; d&uuml;ş&uuml;nd&uuml;n m&uuml;?</p>\n\n<p>\n	Bayram; diğer g&uuml;nler gibi bir g&uuml;n değildir.</p>\n\n<p>\n	Bayram; sevin&ccedil; g&uuml;n&uuml;, tebess&uuml;m g&uuml;n&uuml;, halk g&uuml;n&uuml; ve doğruluk g&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	Bir olaydır, bir harekettir halkın lehine.</p>\n\n<p>\n	Bir kıvılcım, bir değişim ve bir devrimdir bayram.</p>\n\n<p>\n	Bayramlarda doğar hayat ve abıhayat olur &ouml;l&uuml; ve baygın g&ouml;n&uuml;llere.</p>\n\n<p>\n	Bir g&uuml;neş doğuşudur bayram, donuk d&uuml;ş&uuml;ncelere.</p>\n\n<p>\n	Ve bayramla başlar yeni hayatlar.</p>\n\n<p>\n	Bayramı olmayan milletlerin tarihi de olmaz, hareket ve tek&acirc;m&uuml;l&uuml; de...</p>\n\n<p>\n	Ve her bayram, u&ccedil;urum ve yıkılışın eşiğine gelindiğinde yaşanır.</p>\n\n<p>\n	İnsanlık yok olmaya y&uuml;z tutarken İbrahim&#39;ler, Musa&#39;lar, İsa&#39;lar, Muhammed&#39;ler ve Ali&#39;ler doğar.</p>\n\n<p>\n	Ve bu doğuşlar, bayram olur, hayat olur halk i&ccedil;in, insan i&ccedil;in...</p>\n\n<p>\n	Ramazanın bitişi de bir bayramdır.</p>\n\n<p>\n	Bencillik girdabında debelenirken, nefsan&icirc; arzuların esaretinde kıvranırken, halkın ve hakkın değerlerinden koparken insan, Ramazan doğuverir &ouml;l&uuml;me y&uuml;z tutan insanların g&ouml;ky&uuml;z&uuml;ne.</p>\n\n<p>\n	Ve kurtarır seni t&uuml;m esaretlerden.</p>\n\n<p>\n	Ve Ramazanın bitişi kurtuluş g&uuml;n&uuml; olur, bayram g&uuml;n&uuml; olur...</p>\n\n<p>\n	Geceler uyumadın, g&uuml;nd&uuml;zler yemedin, g&ouml;zlerin ihanet batağından kurtuldu, kulakların hakkı duydu, dilin hakkı s&ouml;yledi, sana bi&ccedil;ilen rolden sıyrılıp hurafeler ve efsaneleri yıktın.</p>\n\n<p>\n	Artık bir kıblenin y&ouml;r&uuml;ngesindesin.</p>\n\n<p>\n	Olduğun h&acirc;lden kurtulup, olman gereken h&acirc;le geldin.</p>\n\n<p>\n	İ&ccedil;indeki yapay benliği silip, y&uuml;ce insan şahsiyetine kavuştun.</p>\n\n<p>\n	Eskisi kadar uyumuyorsun, israf edercesine yemiyorsun, taklit&ccedil;i ve korkak değilsin, aldanmıyor ve aldatmıyorsun artık.</p>\n\n<p>\n	&Ccedil;alışmayı ve fedak&acirc;rlığı seviyorsun; halka aşıksın, &ouml;zg&uuml;rl&uuml;k ve adaletten yanasın, zul&uuml;m ve zorbalığa karşısın.</p>\n\n<p>\n	İbrahim ile putlar kırıyor, Musa ile isyan ediyorsun; Muhammed&#39;in &ouml;zg&uuml;r yoluna inanmış, Ali&#39;nin sabrını kuşanmışsın.</p>\n\n<p>\n	Sen artık oyuncak bir bebek değilsin.</p>\n\n<p>\n	Evinden sessizce ayrılıp, sokaklarda başı aşağı gezen Nemrut ve Firavun&#39;a dokunmayan muhterem(!) bir zat değil, kor bir ateşsin.</p>\n\n<p>\n	Bir feryat, bir şimşek, bir g&ouml;ktaşı, bir fırtına ve coşkun bir denizsin. Baltasıyla İbrahim, asasıyla Musa, nefesiyle İsa, mantığıyla Muhammed ve Z&uuml;lfik&acirc;r&#39;ıyla bir Ali&#39;sin sen.</p>\n\n<p>\n	Bu kadar y&uuml;celmişken insanlık zirvesine, dikkatli ol ki, şeytan h&acirc;l&acirc; yaşıyor, nice tuzaklar kurmuş yoluna ve pusuda bekliyor.</p>\n\n<p>\n	Ya Ramazan kampında &ccedil;alış, ya da Muharrem meydanında ol!</p>\n\n<p>\n	Yoksa halka ve hakka karşı olan cephede, Yezid yanında yer alırsın!</p>\n\n<p>\n	Unutma şu duayı, d&uuml;ş&uuml;rme dilinden:</p>\n\n<p>\n	Rabb&#39;im hakka ve ger&ccedil;eklere hidayet ettikten sonra saptırma bizi...</p>\n\n<p>\n	T&uuml;m bunları alabilirsen, evine gidebilirsin.</p>\n\n<p>\n	Yolun a&ccedil;ık, bayramın kutlu olsun.</p>','Aydınlık Baharı','','publish','closed','open','','aydinlik-bahari','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3066',0,'post','',0),(3067,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	<strong>MUSA G&Uuml;NEŞ</strong></h5>\n\n<p>\n	Allah&#39;a doğru &ccedil;ıkılan il&acirc;h&icirc; yolculukta (s&uuml;l&ucirc;kta), &ccedil;eşitli tehlikelerle dolu uzun seferde, muhtelif menzil ve merhalelerinde nefsan&icirc; ve şeytan&icirc; tuzak ve tehlikelerin &ccedil;eşitli şekillerde insanı tehdit ettiği kıldan ince, kılı&ccedil;tan keskin <strong>sırat-ı m&uuml;stak&icirc;m</strong> yolculuğunda, nefsi ve &ouml;zelliklerini bilmek, onu k&ouml;t&uuml; huy ve sıfatlardan tezkiye etmek, temizlemek zorunludur. &Ccedil;&uuml;nk&uuml; insan ancak bu sayede y&uuml;ce Allah&#39;ın vel&acirc;yeti altına girebilir; tehlikelerden, bel&acirc;lardan, h&uuml;srana uğramaktan ve &uuml;mitsizliğe d&uuml;şmekten korunabilir; zaman zaman kaymalar olsa bile, daha b&uuml;y&uuml;k şeytan&icirc; ve nefsan&icirc; aldatmalara ve tuzaklara d&uuml;şmekten kurtulabilir; il&acirc;h&icirc; inayetlere mazhar olabilir.</p>\n\n<p>\n	Bu nedenle s&acirc;lik, her şeyden &ouml;nce ayet ve rivayetlerde işaret edilen k&ouml;t&uuml; ahl&acirc;k, huy ve sıfatlardan kendini arındırmak i&ccedil;in m&uuml;cahede etmeli, bunları kendi varlığından uzaklaştırmalı, kendini bunlardan temizleyip arındırmalı ve bu konuda asla gevşek davranmamalı, bunlara sahip olduğu s&uuml;rece y&uuml;ce Allah&#39;a doğru &ccedil;ıktığı il&acirc;h&icirc; yolculukta asla başarılı olamayacağını bilmelidir.</p>\n\n<p>\n	Bizler genel olarak k&ouml;t&uuml; huyları, nefsan&icirc; ve ahl&acirc;k&icirc; hastalıkları tanımakta ve onların &ccedil;irkinliğini bilmekteyiz. Ancak biz insanoğullarında ş&ouml;yle bir kusur da var ki, diğerlerinde k&ouml;t&uuml; bir ahl&acirc;k veya &ccedil;irkin bir davranış g&ouml;rd&uuml;ğ&uuml;m&uuml;zde onun &ccedil;irkinliğini idrak ediyoruz; ama o &ccedil;irkin &ouml;zellik, hatta ondan daha k&ouml;t&uuml;s&uuml; kendimizde olduğunda ondan gaflet ediyoruz. Hatta &ccedil;oğu zaman yaptığımız k&ouml;t&uuml; bir işi kesinlikle k&ouml;t&uuml; bilmiyor, onu kendimiz i&ccedil;in ahl&acirc;k&icirc; bir değer olarak da g&ouml;rebiliyoruz. B&ouml;yle bir &ouml;zelliğe sahip olduğumuz i&ccedil;in de hi&ccedil;bir zaman kendimizi ısl&acirc;h etmeyi aklımızdan ge&ccedil;irmiyoruz. Zira hasta olan bir kimse, hasta olduğunun farkında olmazsa, kendini tedavi etmeyi aklından bile ge&ccedil;irmez. Biz de kendimizi hasta bilmediğimiz i&ccedil;in onu tedavi etmeyi de d&uuml;ş&uuml;nm&uuml;yor olabiliriz. İşte asıl problemimiz de budur zaten. Dolayısıyla, eğer kendi saadetimizi d&uuml;ş&uuml;n&uuml;yorsak, bu problemimizi halletmek i&ccedil;in &ccedil;aba harcamalı ve m&uuml;mk&uuml;n olan her vesileyle nefsan&icirc; hastalıklarımızın &ccedil;eşitlerini tanımak ve teşhis etmek i&ccedil;in gayret g&ouml;stermeliyiz. Şimdi bu bağlamda, &Uuml;stad Emin&icirc;&#39;nin s&ouml;zlerinden de yararlanarak faydalı olabilecek bazı hususlara değinmek istiyoruz:</p>\n\n<h2>\n	1- Aklı G&uuml;&ccedil;lendirmek</h2>\n\n<p>\n	Akıl, insanı diğer mahlukattan ayıran, onun ulv&icirc; ve melekut&icirc; mertebesi ve varlığının en m&uuml;kemmel noktasıdır.</p>\n\n<p>\n	Akıl, Kur&#39;&acirc;n ve hadislerde &ouml;zel bir yere sahip olup, hadislerde varlıkların en şereflisi; sorumluluğun, sevap ve cezanın kaynağı olarak tanıtılmıştır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	İnsan, aklı vasıtasıyla d&uuml;ş&uuml;n&uuml;r ve ger&ccedil;ekleri idrak eder, iyi ve k&ouml;t&uuml;y&uuml;, yararlı ve zararlıyı ayırt eder. Allah&#39;ı ve kendini akıl vasıtasıyla tanır, vazifelerini onunla teşhis eder. Eğer insanın aklı olmasaydı, onunla hayvanlar arasında bir fark kalmazdı. Bundan dolayı da Allah-u Teal&acirc;, Kur&#39;&acirc;n-ı Kerim&#39;de d&uuml;ş&uuml;nme, tefekk&uuml;r etme ve araştırma yapma &uuml;zerinde &ouml;nemle durmuş ve insandan aklını kullanmasını istemiştir.</p>\n\n<p>\n	İnsanın g&uuml;zellikleri aklından kaynaklanır. İnsan aklı vasıtasıyla Allah&#39;ı tanır, O&#39;na&nbsp; ibadet eder, ahirete iman eder ve onun i&ccedil;in hazırlanır; peygamberleri kabul eder, onları dinler; ahl&acirc;k&icirc; değerleri ve erdemleri tanır, onları kazanmaya &ccedil;alışır; rezaletleri ve erdemsizlikleri tanır, onlardan ka&ccedil;ınmaya gayret g&ouml;sterir.</p>\n\n<p>\n	İmam Cafer Sadık (a.s); &quot;Akıl nedir?&quot; diye soran birine şu cevabı verir: <em>&quot;Akıl, o g&uuml;&ccedil; ve yetenektir ki onunla Rahman&#39;a kulluk edilir ve cennetler kazanılır.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><sup><strong><sup>[2]</sup></strong></sup></a></em></p>\n\n<p>\n	Bir başka hadiste de ş&ouml;yle buyurur: <em>&quot;İnsanlar i&ccedil;inde aklen en olgun olanı, ahl&acirc;ken en g&uuml;zel olanıdır.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Musa K&acirc;zım (a.s) da Hişam b. Hakem&#39;e yaptığı uzun tavsiyenin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle buyurur: <em>&quot;Malsız zenginlik, kıskan&ccedil;lıktan kurtulmuş huzurlu kalp, dinde esenlik ve sağlamlık isteyen kimse, kendisine olgun ve eksiksiz bir akıl vermesi i&ccedil;in Allah-u Teal&acirc;&#39;ya yalvarıp yakarmalıdır. &Ccedil;&uuml;nk&uuml; akleden insan, kendisine yetene kanaat eder. Kendisine yeterli olana kanaat eden de, kendisini başkasına muhta&ccedil; g&ouml;rmez. Ama kendisine yeterli olana kanaat etmeyen, ebediyen zenginlik bulamaz.&quot;</em></p>\n\n<p>\n	<em>&quot;Ey Hişam! Emir&#39;&uuml;l-M&uuml;minin (Ali b. Ebu Talip aleyhissel&acirc;m) ş&ouml;yle derdi: &#39;Allah&#39;a akıldan daha &uuml;st&uuml;n bir şeyle ibadet edilmiş değildir.&#39; Şu hasletlere sahip olmadık&ccedil;a, bir insanın aklı tamamlanmış olmaz: K&uuml;f&uuml;r ve k&ouml;t&uuml;l&uuml;kten yana ondan emin olunur. Ondan hayır ve doğruluk umulur. Malının fazlasını dağıtır. S&ouml;z&uuml;n&uuml;n fazlasını i&ccedil;inde tutar. D&uuml;nyadan payı ise sadece beslenmektir. Yaşamı boyunca kesinlikle ilme doymaz. Allah ile beraberken zelil olmak, onun i&ccedil;in başkalarının yanında aziz olmaktan daha iyidir. Tevazu, ona g&ouml;re şereften daha iyidir. Başkasının sergilediği az miktardaki iyilikleri &ccedil;ok g&ouml;r&uuml;r, kendisinin sergilediği &ccedil;ok miktardaki iyilikleri ise azımsar. B&uuml;t&uuml;n insanları kendisinden daha iyi g&ouml;r&uuml;r. Kendi yanında kendini, insanların en k&ouml;t&uuml;s&uuml; olarak d&uuml;ş&uuml;n&uuml;r&hellip; İşte bu, dinin &ouml;z&uuml;d&uuml;r.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Yine İmam Sadık&#39;tan (a.s) ş&ouml;yle nakledilir: <em>&quot;İnsan kişiliğinin dayanağı akıldır. Anlayış, kavrayış, hafıza ve bilgi, akıldan kaynaklanır. İnsan, akıl ile olgunlaşır. Akıl, insanın kılavuzudur; insan onunla g&ouml;r&uuml;r. Her işin anahtarı akıldır. İnsanın aklı nur ile desteklenince, anlayışlı ve kavrayışlı olur; onun sayesinde &quot;nasılı&quot;, &quot;ni&ccedil;ini&quot;, &quot;neredeyi&quot; bilir.</em></p>\n\n<p>\n	<em>&nbsp;Kendine &ouml;ğ&uuml;t vereni ve k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; isteyeni birbirinden ayırt edebilir. Tekliği Allah&#39;a &ouml;zg&uuml; kılar, Allah&#39;a itaati benimser&hellip;&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></em></p>\n\n<p>\n	Bu hadislerden, aklın değerini ve onun marifet ve bilgi edinmede, Allah&#39;a tapınmada, ahl&acirc;k&icirc; değerlerden yararlanmada, g&uuml;nah ve rezaletlerden ka&ccedil;ınmadaki &ouml;nemli rol&uuml; anlaşılmaktadır. Burada şu noktayı hemen belirtmek gerekir ki, bu hedeflere ulaşmak i&ccedil;in sırf aklın varlığı yeterli değildir; buna il&acirc;ve olarak aklı kullanmak ve ondan yararlanmak da şarttır. Akıl v&uuml;cut &acirc;leminde, adil ve işinin ehli bir h&acirc;kim gibidir. Ancak akıl, kendisi i&ccedil;in emniyetli bir ortam hazırlanıp h&acirc;kimiyeti kabul edildiği durumda h&acirc;kimliğini iyi bir şekilde yapabilir. O, bilgili, g&uuml;&ccedil;l&uuml;, tedbirli ve iyiliksever bir h&acirc;kim gibidir, ancak onun h&acirc;kimiyetinin g&uuml;&ccedil;lendirilip teyit edilmesi de şarttır. O, kendisiyle meşveret edilen bilgili, g&uuml;venilir ve iyiliksever bir kimse gibidir; ancak kendisiyle meşveret edilmesi ve s&ouml;zlerinin dinlenilmesi de gerekir...</p>\n\n<p>\n	Akıl v&uuml;cuda h&acirc;kim olur da nefsan&icirc; g&uuml;d&uuml; ve eğilimleri kontrol&uuml;ne ge&ccedil;irirse, &uuml;lkesini (v&uuml;cudu) en g&uuml;zel şekilde idare eder. Eğilimlerle diğer g&uuml;&ccedil; ve kuvvetler arasında denge kurarak, insanı Allah&#39;a doğru hareket ettirir. Ama ne var ki hayvan&icirc; eğilim ve istekler, o kadar kolay bir şekilde aklın h&acirc;kimiyetini kabul edip onun emirleri karşısında teslim olmazlar. Nefsan&icirc; eğilimler, aklı saf dışı etmek i&ccedil;in ellerinden geldiği kadar bozgunculuk yapar, fitne &ccedil;ıkarırlar. Bunun tek kurtuluş yolu ise, aklı g&uuml;&ccedil;lendirmektir. Zira akıl ne kadar g&uuml;&ccedil;l&uuml; ve etkili olursa, i&ccedil; d&uuml;şmanlarını o kadar iyi tanır, onları dizginlemekte daha başarılı olur. O h&acirc;lde, aklımızı g&uuml;&ccedil;lendirip sağlamlaştırmak i&ccedil;in &ccedil;aba harcamak da bize d&uuml;şer.</p>\n\n<p>\n	2- Bir İşe Girişmeden &Ouml;nce Etraflıca D&uuml;ş&uuml;nmek</p>\n\n<p>\n	Aklı g&uuml;&ccedil;lendirmek i&ccedil;in, bir işi yapmadan &ouml;nce onun hakkında etraflıca d&uuml;ş&uuml;nmek, d&uuml;nyev&icirc; ve uhrev&icirc; sonu&ccedil; ve etkilerini iyice incelemek gerekir. Tedric&icirc; ve aşamalı d&uuml;ş&uuml;nmeye ve ileriyi g&ouml;rmeye alışmak i&ccedil;in de bir işin sonunu etraflıca d&uuml;ş&uuml;nmeden hi&ccedil;bir zaman o işi yapmaya karar vermemeliyiz. İsl&acirc;m bizi tefekk&uuml;r etmeye ve ileriyi g&ouml;rmeye davet etmektedir. Hz. Ali (a.s) ş&ouml;yle buyurur: <em>&quot;Tefekk&uuml;r (d&uuml;ş&uuml;nmek) basiretli kalbin hayatıdır&hellip;&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></em></p>\n\n<p>\n	Yine o Hazret&#39;ten ş&ouml;yle nakledilir: <em>&quot;Bir işe girişmeden &ouml;nce o işin sonucunu d&uuml;ş&uuml;nmek, seni pişman olmaktan sakındırır.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></em></p>\n\n<p>\n	Bir kişi Resulullah (s.a.a)&rsquo;in huzuruna giderek: &quot;Ya Resulullah! bana bir tavsiyede bulun.&quot; der. Resulullah (s.a.a); <em>&quot;Benim tavsiyeme uyacak mısın?&quot;</em> buyurur. O adam; &quot;Evet, ya Resulullah.&quot; cevabını verince, Resulullah (s.a.a) şu tavsiyede bulunur:<em> &quot;Bir işe girişmek istediğin zaman ilk &ouml;nce onun sonucunu d&uuml;ş&uuml;nmeni, eğer iyiyse yapmanı ve eğer k&ouml;t&uuml;yse onu yapmaktan ka&ccedil;ınmanı tavsiye ediyorum (sana).&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><sup><strong><sup>[8]</sup></strong></sup></a></em></p>\n\n<p>\n	Yine Resulullah&#39;tan (s.a.a) ş&ouml;yle nakledilir: <em>&quot;İşlerde acele etmek, halkı hel&acirc;k etti. Eğer insanlar işlerini d&uuml;ş&uuml;nerek yapsalardı, hi&ccedil; kimse hel&acirc;k olmazdı.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></em></p>\n\n<p>\n	Başka bir yerde ise ş&ouml;yle buyurur: <em>&quot;Sabırlı olmak ve ileriyi d&uuml;ş&uuml;nmek Rahman&icirc;; acele etmek ise şeytan&icirc;dir.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><sup><strong><sup>[10]</sup></strong></sup></a></em></p>\n\n<p>\n	Masum İmamlardan (a.s) gelen bir hadiste ş&ouml;yle denir: <em>&quot;Tefekk&uuml;r, senin iyi ve k&ouml;t&uuml; y&ouml;nlerini g&ouml;steren bir ayna gibidir.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><sup><strong><sup>[11]</sup></strong></sup></a></em></p>\n\n<p>\n	Mevl&acirc;na da bu hususta ş&ouml;yle der Mesnev&icirc;&#39;sinde:</p>\n\n<p>\n	&quot;Ey kardeş! Sen ancak bir d&uuml;ş&uuml;nceden ibaretsin. / Bundan başka neyin varsa kemiktir, ettir.</p>\n\n<p>\n	Eğer d&uuml;ş&uuml;ncen g&uuml;l ise, sen de g&uuml;l bah&ccedil;esisin. / Diken ise, k&uuml;lhana atılacak odun gibisin.&quot;</p>\n\n<p>\n	Hayvanlar, eylemlerinde i&ccedil;g&uuml;d&uuml;lerine ve nefsan&icirc; isteklerine bağlı olduklarından d&uuml;ş&uuml;nerek hareket etmezler. Ancak insan, akıl nimetine sahip olduğu i&ccedil;in işlerinde d&uuml;ş&uuml;nmeli ve ilerisini g&ouml;rmelidir. İnsan da aynı g&uuml;d&uuml;ler ve hayvan&icirc; eğilimlere sahiptir. Bu nedenle hayvan&icirc; bir istekle karşılaşır karşılaşmaz, bu g&uuml;d&uuml;ler hemen tahrik olur ve aklın harekete ge&ccedil;ip &ouml;nlem almasına engel olmaya &ccedil;alışırlar. Fakat eğer biz bir işe girişmeden &ouml;nce kendimizi iyice d&uuml;ş&uuml;nmeye alıştırırsak, aklın yolunu a&ccedil;mış, harekete ge&ccedil;mesi i&ccedil;in ona fırsat vermiş oluruz.</p>\n\n<p>\n	Eğer akıl d&uuml;ş&uuml;nmeye ve tefekk&uuml;r etmeye alıştırılarak g&uuml;&ccedil;lendirilirse, ger&ccedil;ek yarar ve zararlarımızı idrak eder, hayvan&icirc; istek ve eğilimler arasında denge kurar ve bizi insan&icirc; tek&acirc;m&uuml;l&uuml;n doğru yoluna hidayet eder. Akıl g&uuml;&ccedil;lenir de beden &uuml;lkesinde h&acirc;kimiyet kurarsa, insaniyetin i&ccedil; d&uuml;şmanlarını ve kendi i&ccedil;indeki nefsan&icirc; hastalıkları tanıyarak onları tedavi ve bertaraf eder. İşte bu nedenle Kur&#39;&acirc;n-ı Kerim&#39;de ve hadislerde tefekk&uuml;r etme, d&uuml;ş&uuml;nme, inceleme ve araştırma hakkında bir&ccedil;ok tavsiye varit olmuş ve konunun &ouml;nemi vurgulanmıştır. Zira insanın insaniyetinin bağlı olduğu akıl bu vesileyle g&uuml;&ccedil;lenir, hayvan&icirc; eğilimler bu yolla eğitilir.</p>\n\n<h2>\n	3- Nefse Karşı K&ouml;t&uuml;mser Olmak</h2>\n\n<p>\n	İnsan kendi batınına iyi bir şekilde bakacak olur da nefsan&icirc; &ouml;zelliklerini insaflı bir şekilde incelerse, kendisinin nefsan&icirc; kusur ve hastalıklarının farkına varabilir; zira insan kendi nefsini herkesten daha iyi tanır.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	Ancak bizim asıl problemimiz, hakemlik sırasında tarafsız olmayıp genellikle kendi nefsimize karşı iyimser olmamızdır. Kendimizi, &ouml;zelliklerimizi, fiillerimizi ve s&ouml;zlerimizi iyi ve kusursuz bilmekteyiz. Nefs-i emmare (k&ouml;t&uuml;l&uuml;kleri emreden nefis), şeytan&icirc; işleri bizim i&ccedil;in &ouml;yle s&uuml;slemiştir ki, hatta k&ouml;t&uuml; işleri bile iyi g&ouml;rmekteyiz.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	Bu y&uuml;zden de kusurlarımızı ısl&acirc;h edemiyoruz. Bunun tek &ccedil;aresi, kendi nefsimize karşı devamlı k&ouml;t&uuml;mser olmak, suizanda bulunmak, k&ouml;t&uuml;l&uuml;klerimiz ve nefsan&icirc; hastalıklarımızın olduk&ccedil;a &ccedil;ok olduğuna ihtimal vermek, hatta buna inanmak ve bu bakış a&ccedil;ısıyla kendi nefsimizi incelemektir.</p>\n\n<p>\n	Emir&#39;&uuml;l-M&uuml;minin Hz. Ali (a.s) ş&ouml;yle buyurur: <em>&quot;M&uuml;min, kendi nefsine karşı suizanda bulunur; daima onda kusur arar ve ondan iyi işleri ister.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><sup><strong><sup>[14]</sup></strong></sup></a></em></p>\n\n<p>\n	Başka bir yerde ise takvalı insanları ş&ouml;yle tanıtır &nbsp;M&uuml;takilerin Emiri: <em>&quot;Onlar kendilerini itham altında tutar, nefislerine karşı suizanda bulunurlar; amellerinden korkarlar. Onlardan birini, birisi &uuml;st&uuml;n g&ouml;r&uuml;r, temiz sayarsa, s&ouml;ylenen s&ouml;zden korkar da der ki: Ben kendimi, başkalarından daha iyi bilirim, Rabb&#39;imse beni benden daha iyi bilir.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><sup><strong><sup>[15]</sup></strong></sup></a></em></p>\n\n<p>\n	İnsanın kendi nefsinin kusur ve hastalıklarını bulup ısl&acirc;h etmesine m&uuml;saade etmeyen b&uuml;y&uuml;k engellerden biri, onun kendi nefsine karşı iyimser oluşudur. Bir&ccedil;ok insan şeytanın aldatmalarına kanmakla birlikte, aynı zamanda kendisini doğru yolda olanlardan ve kurtuluşa erenlerden sanmaktadır.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> Bu ise Hak yolcusunun &quot;<strong>sırat-ı m&uuml;stak&icirc;m</strong>&quot;den sapmasının başlıca belirtilerindendir. Eğer bu engeli giderecek olur da nefsinin kusurlu oluşuna ihtimal vererek onu inceleyecek olursa, kesinlikle onun hastalıklarını tanıyıp ısl&acirc;h edebilir.</p>\n\n<h2>\n	4- Ruh Tabibine M&uuml;racaat Etmek</h2>\n\n<p>\n	Sırat-ı m&uuml;stak&icirc;m diye adlandırılan doğru yolu anlama konusunda ger&ccedil;ekte yanlış bir y&ouml;ntem izleyen, ayetlerden ve rivayetlerden sonu&ccedil; &ccedil;ıkarma konusunda doğru y&ouml;ntemlerden sapan insanlar, ge&ccedil;mişte olduğu gibi g&uuml;n&uuml;m&uuml;zde de vardır ve gelecekte de olacaktır. Aynı şekilde Allah&#39;a doğru &ccedil;ıktığı il&acirc;h&icirc; yolculukta doğru yol &uuml;zerinde y&uuml;r&uuml;me konusunda başarılı olamamış ve daha yolun ortasında iken şeytan tarafından aldatılmış, nefsin hilelerine kanmış, şeytanın ve nefsin tuzağına d&uuml;şm&uuml;ş bir&ccedil;ok insan ge&ccedil;mişte var olduğu gibi g&uuml;n&uuml;m&uuml;zde de vardır.</p>\n\n<p>\n	Bu nedenle ahl&acirc;k &acirc;limleri, doğru yolu anlayabilmesi, doğru yol &uuml;zerinde hi&ccedil;bir y&ouml;ne sapmadan hareketine devam edebilmesi, şeytanın ve nefsin hile ve tuzaklarından korunabilmesi i&ccedil;in s&acirc;likin, s&uuml;l&ucirc;kun başından sonun kadar yetkin birisinin yol g&ouml;stericiliğinden ve kılavuzluğundan faydalanmasının gerekli olduğunu s&ouml;ylemişlerdir.</p>\n\n<p>\n	Ş&ouml;yle ki insan, kendi kusurlarını tanımak i&ccedil;in, hem amel, hem de ilim bakımından m&uuml;cahede sahibi olan, Peygamber&#39;i (s.a.a) ve temizlik timsali olan Ehlibeyt&#39;i &ouml;rnek alan ve onları izleyen yetkin bir kılavuzu se&ccedil;mesi, kendi nefsini ısl&acirc;h etmiş olan ihl&acirc;slı ve ilim sahibi ahl&acirc;k &acirc;limlerinden birine m&uuml;racaat ederek kendi nefsindeki &ouml;zellikleri tamamen ona a&ccedil;ıklayıp ondan, nefsinin kusurlarını ve &ccedil;irkin &ouml;zeliklerini kendisine hatırlatmasını istemesi gerekir. &Ccedil;&uuml;nk&uuml;, İsl&acirc;m&icirc; bir psikolog ve ahl&acirc;k hocası olan, aynı zamanda amel ehli ve ahl&acirc;k&icirc; değerlerin aynası olan bir ruh doktoru, nefsi ısl&acirc;h etme, Allah&#39;a doğru seyr ve s&uuml;l&ucirc;k etme doğrultusunda &ccedil;ok etkili olabilir. Mevlan&acirc; da bu konuda ş&ouml;yle demektedir:</p>\n\n<p>\n	&quot;Ey Hak yolunun yolcusu, kendine bir p&icirc;r se&ccedil;; &ccedil;&uuml;nk&uuml; bu yolculukta p&icirc;rsiz olursan, pek b&uuml;y&uuml;k afetler, korkular, tehlikeler vardır.</p>\n\n<p>\n	Sen bir&ccedil;ok defalar gelip ge&ccedil;tiğin bu yolda bile kılavuzsuz gidersen, şaşırıp kalırsın.</p>\n\n<p>\n	Ya hi&ccedil; g&ouml;rmediğin bir yolda ne olursun? &Ouml;yleyse aklını başına al da, kılavuzsuz olarak yola d&uuml;şme.&quot;</p>\n\n<h2>\n	5- Bilgili ve İyiliksever Bir Arkadaşa M&uuml;racaat Etmek</h2>\n\n<p>\n	İyi, bilgili ve hayırsever arkadaş, nefsi ısl&acirc;h etme ve &ccedil;irkin sıfatları tanıma doğrultusunda, insana yardım edebilecek Allah&#39;ın b&uuml;y&uuml;k nimetlerinden biridir. Ancak onun bilgili olup, iyi ve k&ouml;t&uuml; sıfatları tanıyan birisi olması şarttır. Ayrıca iyiliksever ve g&uuml;venilir de olmalıdır. Zira eğer iyi ve k&ouml;t&uuml; sıfatları tanımazsa, bu konuda insana yardımcı olamaz, hatta tam aksine iyiyi k&ouml;t&uuml; ve k&ouml;t&uuml;y&uuml; de iyi g&ouml;sterebilir. G&uuml;venilir ve iyiliksever biri olmadığı takdirde de, kendi aklınca arkadaşlığını korumak ve arkadaşını &uuml;zmemek i&ccedil;in onun kusurunu kendisinden gizleyebilir, hatta onun hoşlanması i&ccedil;in k&ouml;t&uuml; y&ouml;nlerini iyi g&ouml;stererek onu &ouml;v&uuml;p, y&uuml;celtebilir.</p>\n\n<p>\n	İnsan b&ouml;yle bir arkadaş bulabilirse, g&ouml;rd&uuml;ğ&uuml; her t&uuml;rl&uuml; kusur ve noksanlığı kendisine hatırlatmasını istemeli ve uyarılarından dolayı ona teşekk&uuml;r etmeli, kendi nefsini ısl&acirc;h etmek i&ccedil;in onlardan yararlanmalıdır. Onun uyarılarından dolayı rahatsız olmak bir yana dursun, hatta buna sevindiğini bile dile getirmelidir.</p>\n\n<p>\n	Kendisinden g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklaması istenen b&ouml;yle bir arkadaş, ihl&acirc;s ve sadakatinin derecesini bilfiil ispatlamalıdır. İnsaflı bir şekilde, sevgi ve d&uuml;şmanlıktan uzak olarak arkadaşının &ouml;zelliklerini dikkatle incelemeli, onda g&ouml;rd&uuml;ğ&uuml; her kusuru arkadaş&ccedil;a ve hayrını ister bir dille ona a&ccedil;ıklamalıdır. M&uuml;mk&uuml;n olduğu kadar da bunu gizli bir şekilde yapmalı ve başkalarının yanında onun kusurlarını a&ccedil;ıklamaktan cidden ka&ccedil;ınmalıdır. Hedefi, ger&ccedil;eği s&ouml;ylemek olmalı ve kusurları b&uuml;y&uuml;tmekten sakınmalıdır. Zira m&uuml;min, m&uuml;min kardeşine karşı insanın g&uuml;zellik ve &ccedil;irkinliklerini b&uuml;y&uuml;t&uuml;p k&uuml;&ccedil;&uuml;ltmeden, eksiltip &ccedil;oğaltmadan g&ouml;steren ayna gibidir.</p>\n\n<p>\n	Tabi&icirc; insanı kusurlarını ısl&acirc;h etmek maksadıyla uyaran b&ouml;yle şefkatli arkadaşlar da azdır; ancak b&ouml;yle bir arkadaş bulan kimse, b&uuml;y&uuml;k bir saadete nail olmuş demektir. Bunun kadrini bilmelidir, uyarılarına sevinmeli, teşekk&uuml;r ederek kadirşinaslığını dile getirmelidir. İmam Cafer Sadık (a.s) bu konuda ş&ouml;yle buyurur:</p>\n\n<p>\n	<em>&quot;Kardeşlerimden en &ccedil;ok sevdiğim kimse, kusur ve ayıplarımı bana hediye eden kimsedir.&quot;</em></p>\n\n<h2>\n	6- Başkalarının Kusurundan İbret Almak</h2>\n\n<p>\n	İnsan genellikle kendi kusurundan gafildir; ancak diğerlerinin kusurunu g&ouml;r&uuml;r, onların &ccedil;irkinliğini iyi idrak eder ve meşhur deyimle; &quot;Başkalarının g&ouml;z&uuml;ndeki samanı g&ouml;r&uuml;r, onu dağ g&ouml;sterir; ancak kendi g&ouml;z&uuml;ndeki dağı g&ouml;rmez.&quot;</p>\n\n<p>\n	Bundan dolayı nefsan&icirc; kusurları tanımanın yollarından biri de, kendi kusurlarını başkalarının kusurlarıyla karşılaştırmaktır. İnsan başka birinde bir kusur g&ouml;r&uuml;nce, onu eleştirmeye kalkmadan &ouml;nce, kendinde bu kusuru aramalı ve bu maksatla kendi nefsini incelemelidir. Aynı kusuru kendi nefsinde de bulursa, onu ısl&acirc;h etmeye &ccedil;alışmalıdır. İşte bu durumda başkalarının kusurunu g&ouml;rmekten ibret alıp kendi nefsini ısl&acirc;h etmek i&ccedil;in &ccedil;aba harcar.</p>\n\n<p>\n	Nitekim Resulullah (s.a.a) ş&ouml;yle buyurur: <em>&quot;Mutlu ve saadetli kimse, başkalarından ibret alandır&quot;.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><sup><strong><sup>[17]</sup></strong></sup></a></em></p>\n\n<h2>\n	7- Eleştiriden Ders Almak</h2>\n\n<p>\n	İnsanın arkadaşları, genellikle onun kusurlarını kendisine s&ouml;ylemekten sakınırlar; d&uuml;şmanları ise tam tersine onun her işini eleştirirler. Elbette d&uuml;şmanların eleştirileri &ccedil;oğu zaman takva ve ihl&acirc;s &uuml;zerine değildir; bil&acirc;kis kin, haset ve intikam hırsı gibi duygular, onları tenkit etmeye sevk etmektedir. Ancak insan onların tenkitlerinden kendi lehine yararlanabilir.</p>\n\n<p>\n	İnsan d&uuml;şmanların tenkitlerine karşı iki &ccedil;eşit tavır alabilir:</p>\n\n<p>\n	1) Savunmaya ge&ccedil;ip; &quot;Bu eleştiri d&uuml;şmandandır, onun maksadı da hayır değildir.&quot; diyerek eleştiriyi dikkate almayabilir. B&ouml;yle birisi, kendi kusurunu ısl&acirc;h etmek yerine &ccedil;oğu zaman başkalarında var olan yanlışlıkları da yapar.&nbsp;</p>\n\n<p>\n	2) D&uuml;şmanların tenkitlerini iyice dinleyip, hakikati &ouml;ğrenmek i&ccedil;in kendi nefsine m&uuml;racaat eder ve insaflı bir şekilde onu inceler. D&uuml;şmanın eleştirilerinin yerinde olup, nefsinin kusurlu olduğunu g&ouml;r&uuml;rse, derh&acirc;l kendini ısl&acirc;h etmeye &ccedil;alışır. Hatta uygun g&ouml;r&uuml;rse, kusurunu s&ouml;yleyerek nefsini ısl&acirc;h etmesine sebep olan b&ouml;yle bir d&uuml;şmana teşekk&uuml;r bile edebilir. Bu a&ccedil;ıdan bir d&uuml;şman, insanın kusurlarını &ouml;rten, onu metheden, ona karşı dalkavukluk yapan cahil ve bilgisiz bir dosttan kesinlikle daha iyi ve faydalıdır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 1 ve 26</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 3</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 17</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 12</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 23</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Usul-u K&acirc;fi, c.1, Akıl ve Cehalet Kitabı, h: 34</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bihar&#39;ul-Envar, c.71, s.338</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bihar&#39;ul-Envar, c.71, s.339</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Bihar&#39;ul-Envar, c.71, s.340</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bihar&#39;ul-Envar, s.71, s.340</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bihar&#39;ul-Envar, c.71, s.325</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Kıyamet, 14-15</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- F&acirc;tır, 8</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, Hutbe: 176</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, Hutbe: 193</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kehf, 103-104</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bihar&#39;ul-Envar, c.71, s.324</p>\n	</div>\n</div>','Nefsin Hastalıklarının Teşhis Etmenin Yolları','','publish','closed','open','','nefsin-hastaliklarinin-teshis-etmenin-yollari','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3067',0,'post','',0),(3068,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	Ayetullah İBRAHİM EMİN&Icirc;</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kemal yolunu katetmek ve y&uuml;ksek makamlara erişmek kolay bir iş değildir. Bu yolda bir takım engeller vardır ki, kemale erişip y&uuml;ksek makamlara ulaşmak isteyen insan onları bertaraf etmek i&ccedil;in cihat etmelidir, aksi takdirde hedefine ulaşamaz.</p>\n\n<h2>\n	Birinci Engel: LİYAKATSİZLİK</h2>\n\n<p>\n	Allah&#39;a doğru seyr ve s&uuml;luk edip Allah&#39;a yakınlık makamına ulaşmanın en b&uuml;y&uuml;k engeli bu makamı isteyen nefsin liyakatsizliğidir. G&uuml;nah işleme sonucu bulanmış ve karanlık olan bir kalp il&acirc;h&icirc; nurların parlayış merkezi olamaz. İnsanın kalbi g&uuml;nah sonucu Allah&#39;tan uzaklaşırken kurb ve yakınlık makamına nasıl ulaşabilir?! B&ouml;yle bir kalp şeytanın komut verdiği yerdir. &Ouml;yleyse Allah&#39;ın yakın melekleri ona nasıl inebilirler?!</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: <em>&quot;İnsan g&uuml;nah işlediği zaman kalbinde siyah bir nokta oluşur, g&uuml;nahından t&ouml;vbe edecek olursa o siyah nokta kaybolur ve eğer g&uuml;nah işlemeğe devam edecek olursa siyah nokta b&uuml;t&uuml;n kalbi kaplayıncaya kadar yavaş yavaş b&uuml;y&uuml;r. Bu durumda o adam hi&ccedil;bir zaman kurtuluşa erişemez.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><sup><strong><sup>[1]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Sadık (a.s) babası İmam Muhammed B&acirc;kır&#39;dan (a.s) ş&ouml;yle naklediyor: <em>&quot;İnsanın kalbi i&ccedil;in g&uuml;nahtan daha k&ouml;t&uuml; bir şey yoktur; &ccedil;&uuml;nk&uuml; g&uuml;nah kalbe galip gelinceye kadar onunla savaşır ve neticede kalp terse d&ouml;ner.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><sup><strong><sup>[2]</sup></strong></sup></a></em></p>\n\n<p>\n	G&uuml;nahk&acirc;r insanın kalbi terse d&ouml;n&uuml;k olup aksi y&ouml;nde hareket eder. B&ouml;yle bir kalp yakınlık (kurb) makamına doğru hareket edip Allah&#39;ın nur ve parıltılarını nasıl kabullenebilir?! Bu bakımdan iradesi olan insanın her şeyden &ouml;nce nefsini g&uuml;nahlardan tezkiye edip temizlemesi, riyazet ve zikre ondan sonra başvurması farzdır. Aksi takdirde zikir ve ibadet etmeye &ccedil;aba ve gayret g&ouml;stermesi onu Allah&#39;a yakınlaştırmaz.</p>\n\n<h2>\n	İkinci Engel: D&Uuml;NYEV&Icirc; BAĞLAR</h2>\n\n<p>\n	Bu yoldaki engellerden biri de maddi bağlardır. Mal, servet, &ccedil;oluk-&ccedil;ocuk, anne ve baba, kardeş, ilim ve hatta bilgi sevgisi bile insanı hareket, hicret ve s&uuml;luktan alıkor.</p>\n\n<p>\n	Hiss&icirc; (madd&icirc;) şeylerle &uuml;lfet kurup onlara g&ouml;n&uuml;l kaptıran bir kalp, onlardan el etek &ccedil;ekerek y&uuml;ce aleme doğru nasıl seyredip y&uuml;kselebilir? D&uuml;nyev&icirc; ve madd&icirc; işlerin yeri olan bir kalp il&acirc;h&icirc; nurların parlayış yeri olabilir mi? Ayrıca hadislerden anlaşıldığı kadarıyla d&uuml;nya sevgisi b&uuml;t&uuml;n g&uuml;nahların kaynağıdır ve g&uuml;nahk&acirc;r insan Allah&#39;ın kurb makamına y&uuml;kselemez.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: <em>&quot;B&uuml;t&uuml;n g&uuml;nahların kaynağı, d&uuml;nya sevgisidir.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></em></p>\n\n<p>\n	<em>Hz. Resulullah&#39;tan (s.a.a) ş&ouml;yle naklediliyor: &quot;Allah&#39;a karşı işlenen g&uuml;nahlar altı şeyden kaynaklanır: D&uuml;nya sevgisi, makama d&uuml;şk&uuml;nl&uuml;k, kadına d&uuml;şk&uuml;nl&uuml;k, yemeğe d&uuml;şk&uuml;nl&uuml;k, uykuya d&uuml;şk&uuml;nl&uuml;k ve rahatlığa d&uuml;şk&uuml;nl&uuml;k.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) ş&ouml;yle naklediliyor: <em>&quot;Kulun Allah&#39;tan en uzak olduğu halleri, karnını doyurmaktan ve şehvetinin isteklerini temin etmekten başka bir hedefi olmadığı zamanlardır.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><sup><strong><sup>[5]</sup></strong></sup></a></em></p>\n\n<p>\n	Cabir ş&ouml;yle naklediyor: İmam B&acirc;kır&#39;ın (a.s) huzuruna gittiğimde bana hitaben: <em>&quot;Ey Cabir! Vallahi ben h&uuml;z&uuml;nl&uuml;y&uuml;m ve kalbimle uğraşıyorum.&quot;</em> buyurdu. &quot;Canım size feda olsun, neden h&uuml;z&uuml;nl&uuml;s&uuml;n&uuml;z ve ni&ccedil;in kalbinizle uğraşıyorsunuz?&quot; dedim. Hazret ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&quot;Her kimin kalbine Allah&#39;ın saf ve halis dini girerse, kalp Allah&#39;tan gayrisinden boşalır. Ey Cabir! D&uuml;nya nedir ve ne değeri vardır? İnsanın yediği bir lokmadan, giydiği bir elbiseden veya evlendiği bir kadından başka bir şey midir? Ey Cabir! M&uuml;minler, d&uuml;nyaya ve d&uuml;nya hayatına itimat etmez ve ahiret alemine gitmekten kendilerini amanda g&ouml;rmezler (ahirete iman ederler). Ey Cabir! Ahiret ebedi bir yurttur; d&uuml;nya ise &ouml;l&uuml;m yeri ve ge&ccedil;ici bir yurttur. Ancak d&uuml;nya ehli bundan gafildir. D&uuml;ş&uuml;nen, tefekk&uuml;r eden ve ibret alanlar m&uuml;minlerdir. Kulaklarına ulaşan şey onları Allah&#39;ın zikrinden alıkoymaz d&uuml;nya ziynetlerini g&ouml;rmek onları Allah&#39;ın zikrinden gafil etmez. O halde bildikleri ahiret m&uuml;kafatına kavuşurlar.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></em></p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyuruyor: <em>&quot;İnsan yediği şeye itina edip, &ouml;nemsedik&ccedil;e imanın tadını tadamaz.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></em></p>\n\n<p>\n	S&acirc;lik (s&uuml;luk eden kimse), y&uuml;ce makama doğru hicret ve hareket edebilmesi i&ccedil;in bu d&uuml;şk&uuml;nl&uuml;kleri kalbinden &ccedil;ıkarmalıdır. D&uuml;nya d&uuml;şk&uuml;nl&uuml;klerinin fikir ve zikirlerini kalbinden &ccedil;ıkarmalıdır ki, onların yerini Allah&#39;ın zikri alsın.</p>\n\n<p>\n	Şunu da hatırlatalım ki, &ccedil;irkin olup kınanan şey, d&uuml;nyevi şeylere tutkun olmak ve onlara g&ouml;n&uuml;l vermektir; onların kendisi değil. Salik hayatını s&uuml;rd&uuml;rebilmesi i&ccedil;in diğer insanlar gibi yemeğe, elbiseye, eve ve evlenmeye ihtiyacı olup onları temin etmek i&ccedil;in &ccedil;alışmak zorundadır. Neslinin devamı i&ccedil;in evlenmek zorundadır. Sosyal hayatını idare etmek i&ccedil;in sosyal bir sorumluluk &uuml;stlenmelidir; dolayısıyla kutlu İsl&acirc;m dininde bunların hi&ccedil;biri k&ouml;t&uuml;lenmemiş, yerilmemiştir; tersine kurbet ve Allah&#39;a yakınlık kastıyla olduğu takdirde bunların hepsi ibadet sayılıp, insanı Allah&#39;a yaklaştırabilirler. Bunların kendileri de harekete, seyr ve s&uuml;luka, Allah&#39;ı anmaya engel değillerdir, hareket ve zikre engel olan şey bunlara d&uuml;şk&uuml;nl&uuml;k ve g&ouml;n&uuml;l vermektir. Bunlar, insan hayatının hedefi olur da onun fikir ve zikrini meşgul edecek olursa, Allah&#39;tan gaflet etmeye sebep olur. Paraya tapmak, kadınperestlik, makamperestlik ve ilme tapmak k&ouml;t&uuml;lenmiş ve kınanmış olup insanı seyr ve s&uuml;luk etmekten alıkor; yoksa bizzat paranın, kadının, makam ve ilmin kendisi yerilmemiştir.</p>\n\n<p>\n	Hz. Resulullah (s.a.a), Hz. Ali (a.s), İmam Zeyn-&uuml;l Abidin (a.s) ve diğer İmamlar da &ccedil;alışıp Allah&#39;ın nimetlerinden istifade ediyorlardı. İsl&acirc;m&#39;ın d&uuml;nya ve ahiret i&ccedil;in, d&uuml;nyev&icirc; ve uhrev&icirc; işler i&ccedil;in bir sınır tanımayışı onun meziyet ve &uuml;st&uuml;nl&uuml;klerinden biridir.</p>\n\n<h2>\n	&Uuml;&ccedil;&uuml;nc&uuml; Engel: NEFSİN İSTEKLERİNE UYMAK</h2>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; engel, nefsan&icirc; eğilimler ve hevesleri izlemektir. Nefsan&icirc; eğilimler koyu dumanlar gibi g&ouml;n&uuml;l evini siyah ve karanlık ederler ve b&ouml;yle bir kalbin il&acirc;h&icirc; nurların parlamasına layık bir makam olmadığı ortadadır. Heves ve istekler devamlı kalbi sağa sola &ccedil;eker ve Rabbiyle halvet edip dost olması i&ccedil;in ona fırsat vermezler. Gece g&uuml;nd&uuml;z nefsan&icirc; istekleri doyurmaya ve onları tatmin etmeye &ccedil;alışan bir nefis d&uuml;nyadan hicret ederek Allah&#39;ın kutlu kapısına y&uuml;kselebilir mi?</p>\n\n<p>\n	Allah-u Teal&acirc; Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor: <strong>&quot;İstek ve tutkulara (hevaya) uyma; sonra seni&nbsp; Allah&#39;ın&nbsp; yolundan saptırır.&quot;</strong><a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor: <em>&quot;Halkın en cesuru, nefsinin isteklerine galip gelenidir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></em></p>\n\n<h2>\n	D&ouml;rd&uuml;nc&uuml; Engel: &Ccedil;OK YEMEK</h2>\n\n<p>\n	Zikir ve Allah&#39;ı anmanın engellerinden biri de aşırı yemek ve boğazına d&uuml;şk&uuml;n olmaktır. G&uuml;zel ve lezzetli yemekler hazırlamak ve karnını t&uuml;rl&uuml; yemeklerle doldurmak i&ccedil;in gece g&uuml;nd&uuml;z &ccedil;aba harcayan bir kimse Rabbiyle nasıl halvet edebilir ve onunla nasıl dostluk kurup ona raz-u niyaz edip yakarabilir?!</p>\n\n<p>\n	İnsan yemekle dolu mideyle ibadet ve dua i&ccedil;in manevi bir hal nasıl bulabilir? Zevki yemek ve i&ccedil;mekte bulan kimse dua, Allah&#39;a yakarma ve m&uuml;nacatın tadını nasıl alabilir? Evet, İsl&acirc;m fazla yemek yemeyi yermiştir.</p>\n\n<p>\n	Hz. Ali (a.s), Ebu Basir&#39;e ş&ouml;yle buyurmuştur: <em>&quot;&Ccedil;ok yemek ve oburluk sonucu miden isyan eder. İnsanın Allah&#39;a en yakın hali midesinin boş olduğu zamandır ve onun Allah&#39;tan uzak olduğu en k&ouml;t&uuml; hali ise midesi dolu olduğu zamandır.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><sup><strong><sup>[10]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: <em>&quot;Allah-u Teal&acirc; oburluğu yermiştir.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><sup><strong><sup>[11]</sup></strong></sup></a></em></p>\n\n<p>\n	Resulullah (s.a.a)&#39;den ş&ouml;yle naklediliyor: <em>&quot;Oburluk etmeyin, aksi takdirde kalbinizden marifet nuru s&ouml;ner.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><sup><strong><sup>[12]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: <em>&quot;M&uuml;minin kalbi i&ccedil;in (manevi durumu i&ccedil;in) aşırı yemekten daha zararlı bir şey yoktur. Aşırı yemek kalp kasavetine (katılaşmasına) ve şehveti tahrik etmeye sebep olur; a&ccedil;lık ise m&uuml;minin coşkusu, ruhun gıdası, kalbin yemeği ve v&uuml;cudun sağılığıdır.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><sup><strong><sup>[13]</sup></strong></sup></a></em></p>\n\n<p>\n	Hz. Ali (a.s) buyuruyor ki: <em>&quot;Allah-u Teal&acirc; kulunun sal&acirc;h ve hayrını istediği zaman ona az konuşmayı, az yemeyi ve az uyumayı ilham eder.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><sup><strong><sup>[14]</sup></strong></sup></a></em></p>\n\n<p>\n	Yine Hz. Ali&#39;den (a.s) ş&ouml;yle naklediliyor: <em>&quot;A&ccedil;lık, nefsi kontrol etmek ve onun alışkanlıklarını bertaraf etmek i&ccedil;in en iyi yardımcıdır.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><sup><strong><sup>[15]</sup></strong></sup></a></em></p>\n\n<p>\n	Hz. Ali (a.s) Mira&ccedil; Gecesi&#39;nde Allah-u Teal&acirc;&#39;nın Resulullah&#39;a (s.a.a) ş&ouml;yle buyurduğunu nakleder: <strong>&quot;Ey Ahmed! Keşke a&ccedil;lık, s&uuml;kut ve halvetin tadını ve bunların sonu&ccedil;larını tatsaydın!&quot; </strong>Hz. Resulullah (s.a.a) <em>&quot;Rabbim! A&ccedil;lığın faydası nedir?&quot;</em> dedi. Allah-u Teal&acirc; ş&ouml;yle buyurdu:<strong> &quot;Hikmet, kalbi koruma, bana yaklaşma, devamlı h&uuml;z&uuml;n, aşırı harcamamak, hak s&ouml;z, iyi ve dar g&uuml;nden korkmamaktır.&quot;</strong><a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	Evet, s&acirc;likin de diğer insanlar gibi hayatını s&uuml;rd&uuml;rmek ve ibadet g&uuml;c&uuml;ne sahip olmak i&ccedil;in yemeye ihtiyacı vardır. Ancak s&acirc;lik v&uuml;cudunun ihtiya&ccedil;larını giderecek miktarda yemek yemeli ve aşırı yemekten ger&ccedil;ekten sakınmalıdır. &Ccedil;&uuml;nk&uuml; aşırı yemek ve oburluk uyuşukluğa, gevşekliğe, ibadete meyilsizliğe, kalbin katılaşmasına ve Allah&#39;ı anmaktan gaflete sebep olur. Tam aksine az yemek ve a&ccedil;lık hafifliğe, ibadet ve Allah&#39;a tevecc&uuml;h etmeye hazırlıklı olmaya sebep olur. İnsan a&ccedil; olduğu zaman dolu mideyle sahip olamayacağı ruh sefasına, nuraniyete ve iyi bir hale sahip olur. Dolayısıyla s&acirc;likin, v&uuml;cudunun ihtiya&ccedil; duyduğu kadarıyla yemek yemesi gerekmektedir; bilhassa zikir, dua ve ibadet ettiği zamanlar a&ccedil; olmalıdır.</p>\n\n<h2>\n	Beşinci Engel: GEREKSİZ KONUŞMALAR</h2>\n\n<p>\n	S&acirc;liki hareket etmekten ve hedefine ulaşmaktan alıkoyan, tevecc&uuml;h ve kalp huzuruna engel olan şeylerden biri de faydasız ve gereksiz konuşmalardır. Allah-u Teal&acirc; insana ihtiyacını gidersin diye konuşma g&uuml;c&uuml; vermiştir. Gereği kadar konuştuğu taktirde bu b&uuml;y&uuml;k nimetten doğru yararlanmış olur. Ancak boş ve gereksiz şeyler konuşursa bu b&uuml;y&uuml;k il&acirc;h&icirc; nimeti zayi etmiş olur. Ayrıca aşırı derecede fazla ve dağınık şeyler konuşursa zihni ve d&uuml;ş&uuml;nceleri dağılır, perişan olur ve Allah-u Teal&acirc;&#39;ya kamilen tevecc&uuml;h edemez, kalp huzuru bulamaz. Dolayısıyla hadislerde faydasız ve gereğinden fazla konuşmak yerilmiştir. İşte bir ka&ccedil; &ouml;rnek:</p>\n\n<p>\n	Hz. Resulullah (s.a.a) ş&ouml;yle buyuruyor: <em>&quot;Allah&#39;ın zikri dışında aşırı derecede fazla konuşmaktan sakınınız. Zira &ccedil;ok konuşmak Allah&#39;ın zikri dışında kalbin katılaşmasına sebep olur ve Allah&#39;tan en uzak olan kimse ise kalbi katılaşmış olandır.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><sup><strong><sup>[17]</sup></strong></sup></a></em></p>\n\n<p>\n	Hz. Ali&#39;den (a.s) ş&ouml;yle naklediliyor: <em>&quot;Dilini koru ve s&ouml;zlerini say ki, hayır işler dışında s&ouml;zlerin azalsın.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><sup><strong><sup>[18]</sup></strong></sup></a></em></p>\n\n<p>\n	Resulullah (s.a.a) buyuruyor ki: <em>&quot;S&ouml;z, yararlı, sağlıklı ve şahib olmak &uuml;zere &uuml;&ccedil;e ayrılır. Yararlı s&ouml;z ibadettir, sağlıklı s&ouml;z Allah&#39;ın sevdiği ve hoşnut olduğu s&ouml;zd&uuml;r. Şahib ise halk hakkında boş yere konuşan kimsedir.&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><sup><strong><sup>[19]</sup></strong></sup></a></em></p>\n\n<p>\n	Resulullah (s.a.a) yine s&ouml;yle buyuruyor: <em>&quot;Dilini koru; zira bu, nefsin i&ccedil;in en iyi hediyedir. İnsan, imanın hakikatine dilini koruma dışında hi&ccedil;bir şeyle ulaşamaz.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><sup><strong><sup>[20]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Rıza (a.s) ş&ouml;yle buyurmaktadır: <em>&quot;&Uuml;&ccedil; şey d&uuml;ş&uuml;nce ve anlayışın nişanelerindendir: Sabır, ilim ve s&uuml;kut. S&uuml;kut hikmet kapılarından bir kapıdır. S&uuml;kut etmek muhabbete sebep olup her hayrın rehberidir.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><sup><strong><sup>[21]</sup></strong></sup></a></em></p>\n\n<p>\n	Hz. Ali (a.s) buyuruyor ki: <em>&quot;Akıl kemale ulaşınca konuşma azalır.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><sup><strong><sup>[22]</sup></strong></sup></a></em></p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) ş&ouml;yle naklediliyor: <em>&quot;Hi&ccedil;bir ibadet s&uuml;kut etmekten ve yaya olarak Beytullah&#39;a gitmekten daha faziletli değildir.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><sup><strong><sup>[23]</sup></strong></sup></a></em></p>\n\n<p>\n	Resulullah (s.a.a) Ebuzer&#39;e ş&ouml;yle buyurmuştur: <em>&quot;Sana uzun uzun s&uuml;kut etmeyi tavsiye ediyorum. Zira bu vasıtayla şeytan senden uzaklaşır; doğrusu s&uuml;kut dini korumak i&ccedil;in iyi bir yardımcıdır.&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><sup><strong><sup>[24]</sup></strong></sup></a></em></p>\n\n<p>\n	Her h&acirc;l&uuml;karda s&acirc;likin dilini kamilen koruması ve &ouml;l&ccedil;&uuml;l&uuml; konuşması gerekmektedir, laubali olmaktan ve &ccedil;ok konuşmaktan ka&ccedil;ınmalıdır. D&uuml;nya işleri hakkında gereğinden fazla konuşmayıp onun yerine dilini zikirle, duayla, ilmi ve faydalı sosyal meselelerle meşgul etmelidir.</p>\n\n<p>\n	B&uuml;y&uuml;k &uuml;stad ve y&uuml;ce arif All&acirc;me Tabataba&icirc; ş&ouml;yle buyururdu: &quot;Ben s&uuml;kut etmekten değerli sonu&ccedil;lar aldım, sefa ve nuraniyet bulmak i&ccedil;in kırk g&uuml;n S&uuml;kut edin, gerekmedik&ccedil;e konuşmayın, d&uuml;ş&uuml;n&uuml;n ve zikirle meşgul olun.&quot;</p>\n\n<h2>\n	Altıncı Engel: BENCİLLİK</h2>\n\n<p>\n	S&acirc;lik, b&uuml;t&uuml;n engelleri bertaraf edip, b&uuml;t&uuml;n merhalelerden ge&ccedil;tikten sonra &quot;bencillik&quot; adlı daha b&uuml;y&uuml;k bir engelle karşılaşır. B&uuml;t&uuml;n amelleri, hareketleri ve hatta ibadetlerinin bile bencillikten kaynaklandığını yeni yeni anlamaya başlar. İbadet, zikir, dua, namaz ve orucu nefsini m&uuml;kemmelleştirmek ve uhrev&icirc; m&uuml;kafat i&ccedil;indir ki bunun da sonucu kendi nefsine d&ouml;nmektedir. B&ouml;yle ibadetler insanı cennete ve uhrev&icirc; m&uuml;kafata kavuştursa bile y&uuml;ce zikir, şuhud ve yakınlık makamına ulaştırmazlar. S&acirc;lik bencillik ve egoistlik makamından inmedik&ccedil;e Allah&#39;ın nuru kalbinde tecelli etmez; bencillik ve egoistlik makamından hicret etmedik&ccedil;e Allah&#39;ın kutlu kapısına ulaşamaz. Kendi nefsini ve şahsiyetini bırakmadık&ccedil;a Allah-u Teal&acirc;&#39;nın eşsiz cemalini g&ouml;remez. B&uuml;t&uuml;n perdeleri hatta nefis perdesini bile yırtmadık&ccedil;a kalbinde il&acirc;h&icirc; nurların parlaması i&ccedil;in liyakat bulamaz.</p>\n\n<p>\n	Bundan dolayı s&acirc;likin riyazet ve cihat vasıtasıyla kendini bencillik &ccedil;er&ccedil;evesinden &ccedil;ıkarması, kendi nefsini sevmeyi &quot;Allah&#39;ı sevme&quot;ye d&ouml;n&uuml;şt&uuml;rmesi ve b&uuml;t&uuml;n işlerini sadece Allah&#39;ın rızası i&ccedil;in yapması gerekmektedir. Yemek yiyorsa Allah-u Teal&acirc; kendisinden hayatını s&uuml;rd&uuml;rmesini istediği i&ccedil;in yemeli, ibadet ediyorsa Allah&#39;ı ibadete ve tapınmaya layık g&ouml;rd&uuml;ğ&uuml; i&ccedil;in ibadet etmeli. B&ouml;yle bir kişi ne d&uuml;nyayı ister ve ne de ahireti, bil&acirc;kis sadece Allah&#39;ı ister, hatta keşf ve kerameti bile istemez. Ger&ccedil;ek mabuttan başka istediği yoktur artık. Bu zor merhaleden de ge&ccedil;erse ve hatta kendi şahsiyet ve h&uuml;viyetini de kaybederse tevhit meydanına ayak basarak y&uuml;ce Allah&rsquo;a yakınlık ve şuhud makamına y&uuml;kselip <strong>&quot;olduk&ccedil;a kudretli, m&uuml;lk&uuml;n&uuml;n sonu olmayan (Allah)ın yanında doğruluk makamındadırlar.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong>[25]</strong></a></strong> ayetinin kapsamına girebilirler.</p>\n\n<h2>\n	Yedinci Engel: İRADE ZAAFI</h2>\n\n<p>\n	Bu yolun b&uuml;y&uuml;k ve en &ouml;nemli engellerinden biri de irade zaafı ve karar verme g&uuml;c&uuml;n&uuml;n olmayışıdır. Bu engel insanı amelden alıkor. Şeytan ve nefs-i emmare (k&ouml;t&uuml;l&uuml;ğe emreden nefis) ilk &ouml;nce riyazet, seyr ve s&uuml;luk konusunu k&uuml;&ccedil;&uuml;k ve gereksiz g&ouml;stermeye &ccedil;alışır. İnsanı, tevecc&uuml;h ve kalp huzuru olmaksızın zahiri vazifeleri yapmayla ikna etmeye &ccedil;alışarak. Ş&ouml;yle derler: &quot;senin bu ibadetleri yapmaktan başka bir vazifen yok; kalp huzuru, tevecc&uuml;h ve zikirle ne işin var?!&quot; Ve eğer bir ara kalp huzuru edinmek, tevecc&uuml;h ve zikir yapmayı irade ederse y&uuml;zlerce hile ve dalavereyle onu d&uuml;ş&uuml;ncesinden vazge&ccedil;tirir ve bazen onu meyus ve &uuml;mitsiz edecek kadar konuyu onun g&ouml;z&uuml;nde zor g&ouml;sterir.</p>\n\n<p>\n	Ancak irade sahibi olan insan şeytan ve nefs-i emmarenin vesveselerinin &ouml;n&uuml;n&uuml; almalı, ayetlere, hadislere, marifet ve ahlak kitaplarına m&uuml;racaat ederek seyr ve s&uuml;lukun, kalp huzuru edinmenin, zikir ve şuhudun değer ve gerekliliğine vakıf olmalıdır. Onun değerinin farkına varıp, ebedi saadetini onda g&ouml;r&uuml;nce ciddi bir şekilde işe girişmeli, &uuml;mitsizliğe m&uuml;saade etmemeli ve kendi nefsine hitaben: &quot;Zor olsa da gelecek saadetim ona bağlı olduğu i&ccedil;in bu işe girişmek zorundayım.&quot; demelidir. Zira Allah-u Teal&acirc; buyuruyor ki: <strong>&quot;Bizim uğrumuzda cihad edenlere, biz ş&uuml;phesiz onlara yollarımızı g&ouml;steririz.&quot;</strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- <em>Bihar-ul Envar</em>, c. 73, s. 327.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- <em>Bihar-ul Envar</em>, c. 73, s. 312.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- <em>Bihar-ul Envar</em>, c. 73, s. 90.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- <em>Bihar-ul Envar</em>, c. 73, s. 94.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- <em>Bihar-ul Envar</em>, c. 73, s. 18.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bihar-ul Envar, c. 73, s. 36.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- <em>Bihar-ul Envar</em>, c .73, s. 49.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- S&acirc;d/26.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- <em>Bihar-ul Envar</em>, c. 70, s. 76.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- <em>Vesail-uş Şia</em>, c. 16, s. 496.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- <em>Vesail-uş Şia</em>, c. 16, s. 497.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- <em>M&uuml;stedrek-ul Vesail</em>, c. 3, s. 81.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- <em>M&uuml;stedrek-ul Vesail</em>, c. 3, s. 80.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- <em>M&uuml;stedrek-ul Vesail</em>, c. 3, s. 81.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- <em>M&uuml;stedrek-ul Vesail</em>, c. 3, s. 81.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- <em>M&uuml;stedrek-ul Vesail</em>, c. 3, s. 82.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 281.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 281.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 289.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 298.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 294.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 290.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 278.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- <em>Bihar-ul Envar</em>, c. 71, s. 279.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- <em>Kamer/55</em></p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Ankebut/69.</p>\n	</div>\n</div>','Kemali Elde Etmenin Engelleri','','publish','closed','open','','kemali-elde-etmenin-engelleri','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3068',0,'post','',0),(3069,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	MUSA G&Uuml;NEŞ</h5>\n\n<h5>\n	Nefsi tanımada ve manev&icirc; seyirde dikkat edilmesi gereken &ouml;nemli hususlardan biri de, nefse ve tezvirlerine, şeytana ve siyasetlerine karşı tam bir murakabe i&ccedil;erisinde olmaktır. Her şeyden &ouml;nce şu bilinmelidir ki: Kemal yolunda adım adım, aşama aşama ve kademe kademe ilerlendiği gibi, şeytanın vesveseleri, siyasetleri de adım adımdır, kademe kademedir. Şeytanın ilk adımı, insanı g&uuml;naha s&uuml;r&uuml;klemekle başlar. G&uuml;naha s&uuml;r&uuml;kledikten sonra ise yapacağı &ccedil;ok şey vardır. Mesel&acirc;:</h5>\n\n<h5>\n	1- G&uuml;nahı normal h&acirc;le getirmek, insanın g&ouml;z&uuml;ndeki b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; kırmak.</h5>\n\n<h5>\n	2- İnsanı gaflet uykusuna daldırmak, ona g&uuml;nahı unutturmak.</h5>\n\n<h5>\n	3- T&ouml;vbeyi geciktirmek.</h5>\n\n<h5>\n	4- İşlenen g&uuml;naha karşı insanın taşıdığı pişmanlık duygusunu yok etmek.</h5>\n\n<h5>\n	5- Bazen de tam tersine, işlenen g&uuml;nahı b&uuml;y&uuml;k g&ouml;stermek, asla bağışlanmayacağını telkin ederek insanı &uuml;mitsizliğe d&uuml;ş&uuml;rmek.</h5>\n\n<h5>\n	6- Diğer g&uuml;nahları işlemenin kapısını yavaş yavaş a&ccedil;mak.</h5>\n\n<h5>\n	7- G&uuml;nahk&acirc;r olduğuna vurgu yaparak ibadet yapmasının da boşuna olduğu vesvesesinde bulunarak, ibadetleri terk ettirmek.</h5>\n\n<h5>\n	8- İrade ve azmi zayıflatmak.</h5>\n\n<h5>\n	9- Aklı g&uuml;&ccedil;s&uuml;z ve işlevsiz h&acirc;le getirmek. Ve...</h5>\n\n<h5>\n	&Ouml;yleyse artık herkes tedbirini buna g&ouml;re almalı ve b&ouml;ylece en az kayıp ve zararla g&uuml;nahtan ve sonu&ccedil;larından kurtulmalıdır.</h5>\n\n<h5>\n	Dolayısıyla, nefsi ve &ouml;zelliklerini tanımak bir zaruret olduğu gibi, onu ısl&acirc;h etmek, k&ouml;t&uuml; huy ve sıfatlardan tezkiye edip temizlemek de bir zorunluluktur. Bedenle ilgili tababet ikiye ayrıldığı gibi, nefisle ilgili tababet de ikiye ayrılmaktadır. Ş&ouml;yle ki:</h5>\n\n<h5>\n	1- Bedenin mevcut sağlığının korunması.</h5>\n\n<h5>\n	2- Bedenin bozulan sağlık durumunun tedavisi.</h5>\n\n<h5>\n	Aynı b&ouml;l&uuml;mlenmeyi nefisle ilgili tababet i&ccedil;in de yapmamız gerekir. &Ouml;nce nefsin mevcut olan sağlığını korumalıyız; faziletlerle donanmalı, iyi insanlarla d&uuml;ş&uuml;p kalkmalıyız, bu yolun &ouml;nderlerinin amellerini ve s&ouml;zlerini kendimize &ouml;rnek edinmeliyiz. Bunun yanında da yazılanlar ve s&ouml;ylenenler doğrultusunda nefsin bozulan y&ouml;nlerini, nazar&icirc; alanda olduğu gibi, amel&icirc; alanda da bir disipline t&acirc;bi tutarak onarmalı, pisliklerden temizlemeliyiz. B&ouml;ylece karşımıza &ccedil;ıkacak bir rehberin yol g&ouml;stermesiyle insanlığın kemal bah&ccedil;esine ermeye hak kazanmalıyız. &Ccedil;&uuml;nk&uuml; rehber bulmak i&ccedil;in arayış i&ccedil;inde olmak, her ne kadar gerekli şart ise de, kendini eğitme ve kalbini temizleme gayreti i&ccedil;inde olan, hakikatlerin kalbine akıtılmasına ehliyet kazanan birini, eninde sonunda elbet bir rehber bulacak, ummadığı biri karşısına rehber olarak &ccedil;ıkacaktır.</h5>\n\n<h5>\n	Evet, hi&ccedil;birimiz masum değiliz. Her birimizin işlediği a&ccedil;ık veya gizli bir g&uuml;nahı vardır. İşte şeytanın bu adım adım ve kademeli siyasetlerini dikkate alarak durumumuzun daha da k&ouml;t&uuml;ye s&uuml;r&uuml;klenmemesi i&ccedil;in &ccedil;ok dikkatli olmalıyız. Ama ne var ki, insanın tek başına birilerinden yardım almaksızın yapacağı murakabe ve s&uuml;l&ucirc;k başlı başına istenilen sonucu vermeyebilir. O nedenle maksada varana kadar, hatta vardıktan sonra bile yolu bilen birilerine daima muhta&ccedil; olacaktır. Nitekim derginin ge&ccedil;miş sayılarından birinde ş&ouml;yle bir yazıya yer vermiştim:</h5>\n\n<h5>\n	&quot;Sırat-ı m&uuml;stak&icirc;m diye adlandırılan doğru yolu anlama konusunda ger&ccedil;ekte yanlış bir y&ouml;ntem izleyen, ayetlerden ve rivayetlerden sonu&ccedil; &ccedil;ıkarma konusunda doğru y&ouml;ntemlerden sapan insanlar, ge&ccedil;mişte olduğu gibi g&uuml;n&uuml;m&uuml;zde de vardır ve gelecekte de olacaktır. Aynı şekilde Allah&#39;a doğru &ccedil;ıktığı İl&acirc;h&icirc; yolculukta doğru yol &uuml;zerinde y&uuml;r&uuml;me konusunda başarılı olamamış ve daha yolun ortasında iken şeytan tarafından aldatılmış, nefsin hilelerine kanmış, şeytanın ve nefsin tuzağına d&uuml;şm&uuml;ş bir&ccedil;ok insan ge&ccedil;mişte var olduğu gibi g&uuml;n&uuml;m&uuml;zde de vardır. Bu nedenle ahl&acirc;k &acirc;limleri, doğru yolu anlayabilmesi, doğru yol &uuml;zerinde hi&ccedil;bir y&ouml;ne sapmadan hareketine devam edebilmesi, şeytanın ve nefsin hile ve tuzaklarından korunabilmesi i&ccedil;in s&acirc;likin, s&uuml;l&ucirc;kun başından sonuna kadar yetkin birisinin yol g&ouml;stericiliğinden ve kılavuzluğundan faydalanmasının gerekli olduğunu s&ouml;ylemişlerdir. Ş&ouml;yle ki insan, kendi kusurlarını tanımak i&ccedil;in, hem amel, hem de ilim bakımından m&uuml;cahede sahibi olan, Peygamber&#39;i (s.a.a) ve temizlik timsali olan Ehlibeyt&#39;i &ouml;rnek alan ve onları izleyen yetkin bir kılavuzu se&ccedil;mesi, kendi nefsini ısl&acirc;h etmiş olan ihl&acirc;slı ve ilim sahibi ahl&acirc;k &acirc;limlerinden birine m&uuml;racaat ederek kendi nefsindeki &ouml;zellikleri tamamen ona a&ccedil;ıklayıp ondan, nefsinin kusurlarını ve &ccedil;irkin &ouml;zeliklerini kendisine hatırlatmasını istemesi gerekir. &Ccedil;&uuml;nk&uuml;, İsl&acirc;m&icirc; bir psikolog ve ahl&acirc;k hocası olan, aynı zamanda amel ehli ve ahl&acirc;k&icirc; değerlerin aynası olan bir ruh doktoru, nefsi ısl&acirc;h etme, Allah&#39;a doğru seyr ve s&uuml;l&ucirc;k etme doğrultusunda &ccedil;ok etkili olabilir.&quot;</h5>\n\n<p>\n	Evet, kendini bulma ve bilme bağlamında sırat-ı m&uuml;stakimi doğru şekilde kat edebilmek i&ccedil;in bu yolu daha &ouml;nce kat eden ve Allah&#39;a doğru &ccedil;ıkılan bu yolculuğu ve İl&acirc;h&icirc; s&uuml;l&ucirc;ku başarıyla tamamlayan, bu yolun akabelerinden, sarp ge&ccedil;itlerinden, tehlikelerinden, zorluklarından ve afetlerinden haberdar olan birine kesinlikle muhta&ccedil;tır insan; hem alken, hem de şer&#39;an.</p>\n\n<p>\n	Dolayısıyla manev&icirc; seyirde bir kılavuz, bir rehber bulma &ouml;zlemi i&ccedil;erisinde olmak, ger&ccedil;ekten &ccedil;ok doğru, isabetli, g&uuml;zel ve de takdire şayan bir duygu olmanın yanında gereklidir de. Ama ne var ki, sadece &ouml;zlemini &ccedil;ekmekle olmaz bu iş; arayış i&ccedil;inde olmak da gerekir. &Ouml;yle ki, el-Mizan Tefsiri&#39;nin m&uuml;ellifi All&acirc;me Tabataba&icirc;&#39;nin de buyurduğu gibi insan, &ouml;mr&uuml;n&uuml;n yarısını b&ouml;yle bir rehberi ve &uuml;stadı bulma uğrunda harcasa bile, zarar etmemiştir. &Ccedil;&uuml;nk&uuml; konunun &ouml;nemine, rehberin gerekliliğine Kur&#39;&acirc;n ve hadisler vurgu yapmaktadır. Mevl&acirc;na&#39;nın da dediği gibi:</p>\n\n<p>\n	&quot;Ey Hak yolunun yolcusu, kendine bir p&icirc;r se&ccedil;; &ccedil;&uuml;nk&uuml; bu yolculukta p&icirc;rsiz olursan, pek b&uuml;y&uuml;k afetler, korkular, tehlikeler vardır./Sen bir&ccedil;ok defalar gelip ge&ccedil;tiğin bu yolda bile kılavuzsuz gidersen, şaşırıp kalırsın./Ya hi&ccedil; g&ouml;rmediğin bir yolda ne olursun? &Ouml;yleyse aklını başına al da, kılavuzsuz olarak yola d&uuml;şme.&quot;</p>\n\n<p>\n	Ayrıca şurası da ş&uuml;phe g&ouml;t&uuml;rmeyen ve ink&acirc;r edilmesi g&uuml;&ccedil; olan bir ger&ccedil;ektir ki Y&uuml;ce Allah, kendi yolunun yolcularını hi&ccedil;bir zaman rehbersiz bırakmaz. &Ccedil;&uuml;nk&uuml; bu, İl&acirc;h&icirc; adalete aykırıdır. Y&uuml;ce Allah, şeraitte insana kılavuz verdiği gibi, şeriatın &ouml;z&uuml; ve mayası olan manev&icirc; s&uuml;l&ucirc;kta da rehber verir. Nitekim ayette de ş&ouml;yle ge&ccedil;er: <em>&quot;Bizim uğrumuzda cihat edenleri, biz muhakkak kendi yollarımıza hidayet edeceğiz.&quot; </em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Nefisle cihat en b&uuml;y&uuml;k cihat olduğuna g&ouml;re, nefsinin ısl&acirc;hıyla uğraşan kimsenin, Allah tarafından İl&acirc;h&icirc; yollara iletilmesi, hidayet edilmesi ka&ccedil;ınılmazdır, İl&acirc;h&icirc; vaat gereği. O nedenle nefsi tezkiye etme, eğitme g&ouml;revi, ilk başta bu yolun yolcuları olmamız hasebiyle bizim kendi vazifemizdir. Kendi &ccedil;abamızla kendimizi bir yere kadar eğitir, gereken liyakati elde edersek, bir kılavuzun, bir rehberin karşımıza &ccedil;ıkacağı kesindir. Yeter ki bu yolda sebat g&ouml;sterelim. Sebat g&ouml;sterenlere Kur&#39;&acirc;n ayetleri gereğince rahmet meleklerinin İl&acirc;h&icirc; m&uuml;jdelerle ineceğinden ş&uuml;phemiz yoktur. Kısacası, marifet i&ccedil;in gerekli donanıma sahip olmak i&ccedil;in gerekli hazırlıkların bizim kendi tarafımızdan başlatılması, ilim ve amel boyutunda d&uuml;zenli bir &ccedil;alışma gayreti i&ccedil;inde olunması, bir program &uuml;zere hareket edilmesi gerekir. Bu yolda da her g&uuml;n nefsi hesaba &ccedil;ekmenin etkinliği ink&acirc;r edilemez bir ger&ccedil;ektir.</p>\n\n<p>\n	Hatırlatmada yarar g&ouml;rd&uuml;ğ&uuml;m bir diğer &ouml;nemli konu da şundan ibarettir: Bu yolun yolcusu olduğumuz s&uuml;rece, bulduklarımızı asla ger&ccedil;ek aradığımız ve varma &ouml;zlemi taşıdığımız asıl menzil sanmamalıyız. Ya varılması gereken kemal menzillerinden biri bilmeli ya da bir menzilin basamakları olarak g&ouml;rmeliyiz. Ondan istifade edebileceğimiz miktarda istifade etmeli, ama onda ve onunla kalmaya asla niyetlenmemeliyiz. &Ccedil;&uuml;nk&uuml; b&ouml;yle yapmak, tek&acirc;m&uuml;l&uuml;n ve ilerlemenin engellerinden olabilir. Dolayısıyla her bulunan, son buluş ve ger&ccedil;ek ama&ccedil; değil, asıl niha&icirc; menzile varmak i&ccedil;in birer vesile, basamak olarak g&ouml;r&uuml;lmelidir. &Ccedil;&uuml;nk&uuml; varılacak kemal noktası, b&icirc;-nihayet (sonsuz) olduğu gibi, tek&acirc;m&uuml;l yolları da sonsuzdur. Nitekim İmam Zeynelabidin (a.s) ş&ouml;yle buyurmaktadır: <em>&quot;Allah&#39;a olan yollar, yaratıkların alıp verdiği nefesler sayısı kadardır.&quot;</em></p>\n\n<p>\n	O nedenle, eğer bir g&uuml;n rehber olarak g&ouml;rd&uuml;ğ&uuml;m&uuml;z birine bağlanma ve onun kaldığı menzilde onunla kalma gibi bir duygu yaşadığımızı g&ouml;r&uuml;rsek, bilmeliyiz ki bu, başlattığımız kemale varma yolculuğunun başlıca engellerinden biridir. G&uuml;n&uuml;m&uuml;zde yaygın olan, &ouml;zellikle Ehlis&uuml;nnet&#39;in tasavvuf tarikatlarında g&ouml;r&uuml;ld&uuml;ğ&uuml; şekliyle herhangi bir şeyhe bağlanma olayı gibi. Tersine tıpkı ayna gibi ve ayna mesabesinde g&ouml;rmeliyiz her g&ouml;rd&uuml;ğ&uuml;m&uuml;z&uuml;, her karşılaştığımızı ve hatta rehber olarak se&ccedil;tiğimiz kimseleri. İnsan aynaya ayna i&ccedil;in, aynayı g&ouml;rmek i&ccedil;in bakmaz genelde. Hatta aynaya baktığında &ccedil;oğu kez aynayı g&ouml;rmez, tersine aynada kendini g&ouml;r&uuml;r. Yani aynayı g&ouml;rmek i&ccedil;in bakmaz, kendini aynada g&ouml;rmek i&ccedil;in bakar aynaya. O nedenle de asla aynaya takılıp kalmaz, onun g&ouml;sterdiklerini alıp kendi yoluna devam eder, gerekenleri yapmaya koyulur... Ta ki, beşeriyetin tek&acirc;m&uuml;l menzillerinin her birine varmada kendilerine ve yol g&ouml;stermelerine muhta&ccedil; olduğu, y&uuml;ce Allah&#39;ın t&uuml;m insanlığa kılavuz ve rehber olarak sunduğu masum peygamberler ve imamların irşatlarına uyarak onların yardımıyla onların daha &ouml;nce kat ettikleri menzillere ulaşıncaya ve kendi niha&icirc; kemal noktasına varıncaya kadar.</p>\n\n<p>\n	&Ouml;yle inanıyorum ki, istemeyerek uzun bir s&uuml;re herhangi bir g&uuml;nahı işleme zorunda kalan bir kimse, bu hususları dikkate alır ve yapılması gerekenleri yaparsa, alınması gereken &ouml;nlemleri alırsa, maneviyattan ve manev&icirc; duygulardan uzak kalmadığı s&uuml;rece zararı ve kaybı en aza indirgeyecektir.</p>\n\n<p>\n	Bizler, hikmetin manalarını başkalarına anlatan, ama kendisi bu manalardan hi&ccedil; yararlanmayan yazılar, kitaplar ve dergiler gibi olmamalıyız. Aksine, Ay&#39;ı aydınlatan G&uuml;neş gibi olmalıyız. Eğer G&uuml;neş gibi de olamıyorsak, en azından Ay gibi olmalıyız. G&uuml;neş, Ay&#39;ı her aydınlatışında, Ay ondan daha az ışık verse bile, onu tamamıyla kendisine benzetir. İşte bizim durumumuz da başkalarına fazilet kaynağı olma bakımından b&ouml;yle olmalıdır. Yani bizler yaptıklarımızı, ideallerini ve inan&ccedil;larını savunduğumuz y&uuml;ce şahsiyetlerin g&uuml;zellikleriyle m&uuml;zeyyen ederek kendimizi tamamen onlara benzetmeliyiz ve bu benzeşme sonucu onların g&uuml;zelliğini diğer insanlara yansıtmalıyız. Nitekim bir hadiste ş&ouml;yle ge&ccedil;er: <em>&quot;İnsanları, dilinizden başkasıyla (amelinizle) hakka &ccedil;ağıranlar olun.&quot;</em></p>\n\n<p>\n	Burada insanlığın kemal bah&ccedil;esinin &ouml;nderlerinden İmam Cafer Sadık&#39;ın (a.s) &quot;Unvan-ı Basr&icirc; Rivayeti&quot; diye bilinen buyruğu ile Ehlibeyt mektebinin se&ccedil;kin talebelerinden olup b&uuml;y&uuml;k arifler z&uuml;mresinde yer alan Molla H&uuml;seyinkulu Hemedan&icirc;&#39;nin bizlere kılavuzluk niteliği taşıyan bir mektubuyla yazımıza son veriyoruz:</p>\n\n<h1>\n	UNVAN-I BASR&Icirc; RİVAYETİ:</h1>\n\n<p>\n	All&acirc;me Meclis&icirc;, Biharu&#39;l-Envar adlı eserinde bu hadisi rivayet ettiği sırada 94 yaşında olan Unvan-i Basr&icirc;&#39;nin ş&ouml;yle dediğini nakleder:</p>\n\n<p>\n	Ben, ilim &ouml;ğrenmek i&ccedil;in Malik b. Enes&#39;e giderdim. Cafer b. Muhammed (İmam Sadık -a.s-) bizim olduğumuz şehre gelince, onun huzuruna gitmeye başladım. &Ccedil;&uuml;nk&uuml; ondan da ilim &ouml;ğrenmek istiyordum. Bir g&uuml;n o hazret bana dedi ki: &ldquo;Ben g&ouml;zaltındayım. Ayrıca gece g&uuml;nd&uuml;z her saatte edeceğim dua ve zikirler var. Sen beni dua ve zikirlerimden alıkoyma ve ilim &ouml;ğrenmek i&ccedil;in &ouml;nceki gibi Malik b. Enes&#39;in yanına git.&rdquo; Ben bu s&ouml;zden dolayı &uuml;z&uuml;lerek onun huzurundan dışarı &ccedil;ıktım ve kendi kendime dedim ki: &ldquo;Bende bir hayır bulsaydı, beni kendisini g&ouml;rmekten mahrum etmezdi.&rdquo; Sonra Resulullah&#39;ın (s.a.a) mescidine gittim ve ona sel&acirc;m verdim. Ertesi g&uuml;n yine Hz. Resulullah&#39;ın (s.a.a) mezarının başına gittim; iki rek&acirc;t namaz kılarak dua i&ccedil;in ellerimi a&ccedil;arak ş&ouml;yle dedim: &ldquo;Allah&#39;ım! Cafer&#39;in (İmam Sadık&#39;ın -a.s-) kalbini (bana karşı) yumuşat, onun ilmiyle beni rızıklandır ki, onun vesilesiyle senin doğru yoluna hidayet olayım.&rdquo; Ondan sonra h&uuml;z&uuml;n ve kederle eve d&ouml;nd&uuml;m ve Malik b. Enes&#39;in yanına da gitmedim. &Ccedil;&uuml;nk&uuml; Cafer b. Muhammed&#39;e karşı kalbimde bir aşk ve muhabbet doğmuştu. Uzun bir zaman farz namazlarımı eda dışında evden dışarı &ccedil;ıkmıyordum. Nihayet sabrım t&uuml;kendi.</p>\n\n<p>\n	Bir g&uuml;n onun (İmam Sadık&#39;ın -a.s-) evinin kapısına giderek i&ccedil;eri girmek i&ccedil;in izin istedim. Bir hizmet&ccedil;i dışarı &ccedil;ıkarak: &ldquo;Ne işin var?&rdquo; dedi. İmam&#39;ın huzuruna giderek ona sel&acirc;m vermek istediğimi s&ouml;yledim. Hizmet&ccedil;i: &ldquo;Hazret namazla meşguld&uuml;r.&rdquo; dedi ve eve geri d&ouml;nd&uuml;. Ben de kapının &ouml;n&uuml;nde &ouml;ylece oturdum. &Ccedil;ok ge&ccedil;meden gelerek: &ldquo;Buyurun i&ccedil;eri.&rdquo; dedi. İ&ccedil;eri girerek ona sel&acirc;m verdim. Hazret sel&acirc;mımı alarak: &ldquo;Otur, Allah seni affetsin.&rdquo; buyurdu. Huzurunda oturdum. M&uuml;barek başını yere eğdi ve uzun bir m&uuml;ddet sonra başını kaldırarak: &ldquo;K&uuml;nyen nedir?&rdquo; &ldquo;Ebu Abdullah&#39;tır (Allah&#39;ın kulunun babası).&rdquo; dedim. Hazret buyurdu ki: &ldquo;Allah seni bu k&uuml;nyede sabit kılsın ve sana tevfik versin. Ne istiyorsun?&rdquo; Ben kendi kendime dedim ki: &ldquo;İmam&#39;la bu g&ouml;r&uuml;şmemde bu duadan başka bir fayda olmasa bile, bu kadarı da &ccedil;ok değerlidir.&rdquo; Hazret tekrar: &ldquo;İsteğin nedir?&rdquo; buyurunca arz ettim ki: &ldquo;Allah&#39;tan senin kalbini bana karşı şefkatli kılmasını ve ilminden beni faydalandırmasını istedim, Allah Teal&acirc;&#39;nın duamı kabul ettiğini umut ederim.&rdquo;</p>\n\n<p>\n	Hazret buyurdu ki: <strong>&ldquo;Ey Ebu Abdullah! İlim, &ouml;ğrenmekle elde edilmez; ilim, Allah&#39;ın hidayet etmek istediği kişinin kalbinde parlayan bir nurdur. &Ouml;yleyse eğer ilim istiyorsan, ilk &ouml;nce kulluğun hakikatini kalbinde oluştur ve ilmi, amel ederek talep et ve sana anlama vermesi i&ccedil;in Allah-u Teal&acirc;&#39;dan yardım iste.&rdquo;</strong></p>\n\n<p>\n	Dedim ki: &ldquo;Ey şerefli zat!&rdquo; O hazret: &ldquo;Bana &#39;Ebu Abdullah&#39; diye hitap et.&rdquo; buyurdu. (Bunun &uuml;zerine) dedim ki: &ldquo;Ya Eba Abdullah! Kulluğun hakikati nedir?&rdquo; Hazret ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&ldquo;Kulluğun hakikati &uuml;&ccedil; şeydedir: Birincisi; kul, kendisini Allah&#39;ın kendisine verdiği şeylerin maliki bilmemeli. Zira kullar bir şeye malik olmazlar, malı Allah&#39;ın malı bilirler ve O&rsquo;nun buyurduğu yolda harcarlar. İkincisi; kul, işlerin tedbirinde (d&uuml;zenlemesinde) kendini g&uuml;&ccedil;s&uuml;z ve &acirc;ciz bilmelidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; kul, kendini Allah&#39;ın emir ve yasaklarını yerine getirmekle meşgul etmelidir. Buna g&ouml;re: Kul, kendini malların maliki bilmezse, malları Allah yolunda harcamak onun i&ccedil;in kolay olur. İşlerinin tedbirini, m&uuml;debbir olan Allah&#39;a bırakırsa, d&uuml;nya musibetlerine tahamm&uuml;l etmek onun i&ccedil;in kolaylaşır. Allah&#39;ın emir ve yasaklarını yerine getirmekle meşgul olursa, değerli vakitlerini kavga ve &ouml;v&uuml;nmeyle zayi etmez. Allah-u Teal&acirc; bir kulunu bu &uuml;&ccedil; şeyle aziz kılarsa d&uuml;nya, şeytanlar ve mahlukat artık ona kolay gelir. Bu durumda malını &ccedil;oğaltmak ve &ouml;v&uuml;nmek i&ccedil;in mal talep etmez, halkın yanında izzet ve &uuml;st&uuml;nl&uuml;k vasıtası sayılan şeyi istemez ve değerli vakitlerini boşuna ge&ccedil;irmez. Bu takvanın ilk derecesidir. Zira Allah-u Teal&acirc; Kur&#39;an&#39;da buyurmuştur ki: <em>İşte ahiret yurdu; biz onu, yery&uuml;z&uuml;nde b&uuml;y&uuml;klenmeyen ve bozgunculuk yapmak istemeyenlere (armağan) kılarız. (G&uuml;zel) akıbet de, takva sahiplerinindir.</em>&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&ldquo;Ya Eba Abdullah! Bana bir destur ver.&rdquo; diye arz edince, ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&ldquo;Sana dokuz şeyi tavsiye ediyorum ve bu dokuz şey, hak yolu kat etmek isteyen herkese benim tavsiyemdir. Allah-u Teal&acirc;&#39;dan seni (bu şeylere) amel etmeye muvaffak kılmasını dilerim: &Uuml;&ccedil; destur nefsin riyazeti hakkında, &uuml;&ccedil;&uuml; sabır ve tahamm&uuml;l hakkında ve &uuml;&ccedil;&uuml; de ilim hakkındadır. Sen bunları ezberle ve sakın bunlar hakkında ihmalk&acirc;rlık etme!&rdquo;</strong></p>\n\n<p>\n	Unvan-ı Basr&icirc; der ki: Onun s&ouml;zlerine dikkat kesildim. O hazret ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>Riyazet konusundaki &uuml;&ccedil; tavsiyem şunlardan ibarettir:</strong></p>\n\n<p>\n	1- İştahın olmadığı bir şeyi yememeğe dikkat et; &ccedil;&uuml;nk&uuml; ahmaklık ve cahilliğe sebep olur.</p>\n\n<p>\n	2- A&ccedil; olmadığın zaman yemek yeme.</p>\n\n<p>\n	3- Yemek yediğin zaman hel&acirc;l yemek ye ve yemekten &ouml;nce &quot;Bismillah&quot; de. (Zira) Resulullah (s.a.a) buyurmuştur ki: <strong>&ldquo;Hi&ccedil;bir şey, midenin tıka basa doldurulması kadar &ccedil;irkin değildir; yemeğe ihtiyacı varsa, midenin &uuml;&ccedil;te birini yemek i&ccedil;in, &uuml;&ccedil;te birini su i&ccedil;in ve diğer &uuml;&ccedil;te birini de nefes almak i&ccedil;in ayırmalıdır.&rdquo;</strong></p>\n\n<p>\n	<strong>Sabır hakkındaki &uuml;&ccedil; tavsiyem de şunlardan ibarettir:</strong></p>\n\n<p>\n	1- Her kim sana: <em>&ldquo;Bana s&ouml;ylediğin her kelime karşılığında on kelime s&ouml;ylerim.&rdquo;</em> derse, karşılığında de ki: <em>&ldquo;Bana on kelime s&ouml;ylersen, karşılığında benden bir kelime bile duymayacaksın.&rdquo;</em></p>\n\n<p>\n	2- Her kim sana k&ouml;t&uuml; bir s&ouml;z s&ouml;ylerse, cevabında ona de ki: <em>&ldquo;S&ouml;ylediğin doğruysa, Allah beni affetsin; yalansa, Allah seni affetsin.&rdquo;</em></p>\n\n<p>\n	3- Seni k&uuml;f&uuml;rle tehdit eden kimseye sen nasihat ve dua vaat et.</p>\n\n<p>\n	<strong>İlim hakkındaki tavsiyelerim de şunlardır:</strong></p>\n\n<p>\n	1- Bilmediğin her şeyi &acirc;limlerden sor; ancak dikkat et soruların onları denemek ve onlara eziyet etmek i&ccedil;in olmasın.</p>\n\n<p>\n	2- Dikkat et, kendi g&ouml;r&uuml;ş ve reyine g&ouml;re amel etmeyesin ve m&uuml;mk&uuml;n olduğu kadar ihtiyatlı ol.</p>\n\n<p>\n	3- Kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re (şer&#39;&icirc; bir delilin olmaksızın) fetva vermekten, yırtıcı aslandan ka&ccedil;ar gibi ka&ccedil; ve kendi boynunu diğerlerine k&ouml;pr&uuml; yapma.</p>\n\n<p>\n	Ey Ebu Abdullah! Şimdi gidebilirsin artık. Sana yeteri kadar nasihat ettim; benim zikir ve dualarımı engelleme; &ccedil;&uuml;nk&uuml; ben kendi nefsime değer veriyorum. Vessel&acirc;mu al&acirc; men ittebe&#39;ad-dua (davete t&acirc;bi olanlara sel&acirc;m olsun).<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h1>\n	MOLLA H&Uuml;SEYİNKULU HEMEDAN&Icirc;&rsquo;NİN MEKTUBU:</h1>\n\n<p>\n	İl&acirc;h&icirc; &acirc;lim ve takvalı arif rahmetli Molla H&uuml;seyinkulu Hemedan&icirc;, Tebriz &acirc;limlerinden birine g&ouml;nderdiği mektubunda ş&ouml;yle yazıyor:</p>\n\n<p>\n	Bismillahirrahmanirrahim. Hamd &acirc;lemlerin Rabbi olan Allah&#39;a mahsustur. Sal&acirc;t ve sel&acirc;m Muhammed&#39;e (s.a.a) ve onun pak Ehlibeyti&#39;ne ve Allah&#39;ın l&acirc;neti onların d&uuml;şmanlarına olsun.</p>\n\n<p>\n	B&uuml;t&uuml;n hareketlerde, s&uuml;k&ucirc;nlarda, s&ouml;zlerde, anlarda vs. y&uuml;ce şeriata teslim olmaktan başka padişahların padişahı Hazret-i Allah&#39;a (c.c) yaklaşmanın bir yolu olmadığı... bilinmelidir. Hatta pak İmamların (a.s) masumiyetlerine iman etmiş olsa bile, cahillerle sofuların -Allah onları muvaffak etmesin- yaptığı gibi, zikir konusunda masum İmamlardan bize ulaşmadığı bir şekilde (hadislerin aksine) amel edecek olursa, Hazret-i Allah&#39;tan uzaklaştığını bilmelidir. Bundan dolayı, y&uuml;ce şeriatı &ouml;ne ge&ccedil;irmeli ve sadece şeraitte &ouml;nem verilen şeye &ouml;nem vermelidir.</p>\n\n<p>\n	Bu hakirin akıl ve nakilden (Kitap ve S&uuml;nnet&#39;ten) istifade edip anladığı şey şudur ki: Allah&#39;a yakınlığı isteyen kimse i&ccedil;in en &ouml;nemli şey, g&uuml;nahı terkte ciddiyet ve gayret g&ouml;stermektir. Bu hizmeti yapmadık&ccedil;a, ne zikrinin, ne de fikrinin kalbin h&acirc;line bir faydası olmaz. Zira bir sultan ve padişaha isyan eden bir kimsenin ona hizmet etmesi faydasızdır. Hangi sultan şanı en y&uuml;ce sultandan (Allah) daha y&uuml;cedir ve hangi isyan O&#39;na isyan etmekten daha k&ouml;t&uuml;d&uuml;r?! Buna &ccedil;ok dikkat etmek gerekir!</p>\n\n<p>\n	Zikrettiğin şeylerden, g&uuml;nah işlediğin h&acirc;lde İl&acirc;h&icirc; muhabbeti istemen, ger&ccedil;ekten &ccedil;&uuml;r&uuml;k ve yanlış bir şeydir. G&uuml;nahın nefrete sebep olduğunu ve nefretin de muhabbetle bağdaşmadığını nasıl bilmezsin?! G&uuml;nahı terk etmenin dinin başı ve sonu, zahiri ve batını olduğunu kesin bildikten sonra, uykudan uyandığın ilk anlardan itibaren tekrar uyuyuncaya kadar b&uuml;t&uuml;n anlarında cidd&icirc; bir şekilde nefsini kontrole gayret g&ouml;ster. Ve O&#39;nun huzurunda edep kurallarına uy. Bil ki, v&uuml;cudunun zerre zerre b&uuml;t&uuml;n par&ccedil;aları O&#39;nun kudretinin esiridir, O&#39;nun şerefli huzurunun h&uuml;rmetini &ccedil;iğnemekten kork ve O&#39;na O&#39;nu g&ouml;r&uuml;yormuş gibi ibadet et; zira sen O&#39;nu g&ouml;rmesen de, O seni g&ouml;r&uuml;r. Devamlı O&#39;nun azametine ve kendinin hakirliğine, O&#39;nun y&uuml;celiğine ve kendinin al&ccedil;aklığına, O&#39;nun izzetine ve kendinin zilletine, O&#39;nun ihtiya&ccedil;sızlığına ve kendinin ihtiya&ccedil; ve fakirliğine dikkat et. O sana devamlı tevecc&uuml;h ettiği h&acirc;lde, sen O&#39;ndan k&ouml;t&uuml; bir şekilde gaflet etme. O&#39;nun &ouml;n&uuml;nde zayıf ve zelil bir kul gibi dur. Ve O&#39;nun ayakları altında zayıf bir varlık gibi tevazu et ve teslim ol. G&uuml;nahlar pisliğinin necis ettiği pis dilinle kendisinin y&uuml;ce ismini zikretmene izin vermesi, sana şeref ve &ouml;v&uuml;nmen i&ccedil;in yetmez mi?!</p>\n\n<p>\n	&Ouml;yleyse ey aziz! Bu kerem ve merhamet sahibi, senin dilini nur dağının, yani zikrinin mahzeni kıldığı i&ccedil;in, sultanın mahzenini necasetlerle, pisliklerle, gıybet, yalan, k&uuml;f&uuml;r, eziyet ve diğer g&uuml;nahlarla bulaştırmak hay&acirc;sızlıktır. Sultanın mahzeni g&uuml;zel koku ve g&uuml;l suyuyla dolmalıdır; pisliklerle, necislerle değil. Ş&uuml;phesiz murakabe etmeye dikkat etmediğin i&ccedil;in yedi organınla, yani kulak, dil, g&ouml;z, el, ayak, mide ve cinsel organınla hangi g&uuml;nahları işlediğini, hangi ateşleri yaktığını, dininde hangi fesatları &ccedil;ıkardığını, dil kılıcın ve dişlerinle kendi kalbine hangi m&uuml;nker yaraları vurduğunu bilmiyorsun; eğer onu &ouml;ld&uuml;rmediysen &ccedil;ok iyi. Bu fesatları şerh etmek ve a&ccedil;ıklamak istersem, kitaba sığmaz. Birka&ccedil; sayfayla ne kadar anlatılabilir ki? Sen v&uuml;cudunun organlarını g&uuml;nahlardan temizlemediğin m&uuml;ddet&ccedil;e, kalbin h&acirc;lleri şerhinde sana bir şey yazmamı nasıl bekleyebilirsin?! &Ouml;yleyse, ger&ccedil;ek t&ouml;vbe etmeye koş! Ciddiyet, nefsini g&ouml;zetme ve kontrol etmede acele et!</p>\n\n<p>\n	Velhasıl, g&ouml;zetme ve kontrol etmeye gayret g&ouml;sterdikten sonra kurb ve Allah&#39;a yakın olmayı isteyen kimse, seher vakitleri (gecenin sonları) (gece namazı i&ccedil;in) uyanık kalmayı unutmamalıdır. Gece namazını kendine has adabıyla ve kalp huzuruyla kılmalı, vakti fazla olursa zikir, fikir ve m&uuml;nacatla meşgul olmalı, ancak gecenin belli bir miktarını kalp huzuruyla zikrederek ge&ccedil;irmeli, her h&acirc;linde h&uuml;z&uuml;nl&uuml; olmalı, eğer h&uuml;z&uuml;nl&uuml; değilse birtakım yollarla buna ulaşmalı, ondan sonra da cennet hanımlarının efendisi Hz. Zehra&#39;nın (s.a) tesbihini, on iki kere İhl&acirc;s Suresi&#39;ni... y&uuml;z defa &ldquo;l&acirc; il&acirc;he illallah&rdquo; ve yetmiş defa t&ouml;vbe ve istiğfar zikrini okumalı, biraz Kur&#39;&acirc;n til&acirc;vet edip meşhur Sabah Duası&#39;nı okumalı, devamlı abdestli olmalıdır. Her abdestten sonra iki rek&acirc;t namaz kılması da &ccedil;ok iyidir. Başkalarına zararı dokunmamasına &ccedil;ok dikkat etmelidir. M&uuml;sl&uuml;manların ihtiya&ccedil;larını gidermeye... &ccedil;ok gayret g&ouml;stermeli, g&uuml;nah işleme ihtimali olan her meclisten kesinlikle ka&ccedil;ınmalıdır. Hatta gafil kimselerle zorunlu olmadığı takdirde aynı meclislerde bulunması, g&uuml;nah işlenmese de zararlıdır. Mubah işlerle haddinden fazla uğraşmak, &ccedil;ok&ccedil;a şakalaşmak, boş şeyler konuşmak ve beyhude s&ouml;zlere kulak asmak kalbi &ouml;ld&uuml;r&uuml;r.</p>\n\n<p>\n	Murakabe (nefsi kontrol ve terbiye) etmeksizin zikir etmek ve d&uuml;ş&uuml;nmek, insana bir s&uuml;re hoş bir duygu verse de faydasızdır. Zira bu g&uuml;zel h&acirc;l, uzun s&uuml;re devam etmez. Nefsi denetlemeden zikrin doğuracağı ge&ccedil;ici hoş duyguya aldanmamalıdır.</p>\n\n<p>\n	Hepinizin &ccedil;ok&ccedil;a dualarını beklerim. G&uuml;nah ve hataları &ccedil;ok olan bu hakiri unutmayın. Her perşembe akşamları ve cuma g&uuml;n&uuml; ikindi vakitleri y&uuml;z defa Kadr Suresi&#39;ni okumayı ihmal etmeyin.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Ankebut, 69</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Kasas, 83</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- <em>Keşk&uuml;l</em>, (Şeyh Baha&icirc;&#39;nin eseri), c. 2, s. 184; <em>Bihar&#39;ul-Envar</em>, c. 1, s. 224</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- <em>Tezkiret&#39;ul-Muttakin</em>, s. 207</p>\n	</div>\n</div>','Sülukta Yol Göstericinin Önemi','','publish','closed','open','','sulukta-yol-gostericinin-onemi','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3069',0,'post','',0),(3070,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	İnsanın b&uuml;t&uuml;n fiil, hareket, s&ouml;z, iyilik ve k&ouml;t&uuml;l&uuml;klerinin kaynağı nefisdir. Eğer nefis ısl&acirc;h olursa, insanın d&uuml;nya ve ahireti sigorta edilmiş olur. Ama eğer nefis fesada y&ouml;nelirse, k&ouml;t&uuml;l&uuml;klerin kaynağı olur, d&uuml;nyev&icirc; ve uhrev&icirc; hel&acirc;kete yol a&ccedil;ar. Eğer insaniyet yolunda hareket edecek olursa, Allah&rsquo;ın yakın meleklerinden bile daha &uuml;st&uuml;n makamlara y&uuml;kselebilir. Ama eğer insaniyetin değerli cevherini g&ouml;rmezlikten gelir de hayvaniyet doğrultusunda hareket edecek olursa, hayvanlardan daha aşağılık olup al&ccedil;ak şeytanlık makamına d&uuml;şer. Bu iki yoldan her birinde hareket etmenin ara&ccedil;ları insanın i&ccedil;inde saklıdır. İnsan, hem akla sahip olup fıtratı icabı insan&icirc; fazilet ve değerleri istemektedir, hem de hayvan&icirc; boyutuyla hayvan&icirc; eğilim ve i&ccedil;g&uuml;d&uuml;lere sahiptir. Ancak hayvan&icirc; eğilim, istek ve i&ccedil;g&uuml;d&uuml;ler, ka&ccedil;ınılmaz olarak insanı sapıklığa d&uuml;ş&uuml;recek batıl ve zararlı şeyler değillerdir.&nbsp;Tersine, onların varlığı, insan hayatı i&ccedil;in gereklidir ve doğru istifade edildiği takdirde insanın tek&acirc;m&uuml;l&uuml; ve Allah&rsquo;a doğru seyr ve s&uuml;l&ucirc;k etmesi doğrultusunda vazifedar olabilirler.</p>\n\n<p>\n	Asıl sorun, hayvan&icirc; eğilim ve isteklerin belli bir sınırda durmaması ve diğerlerini g&ouml;zetmemesidir. Ki bu durumda ne insan&icirc; eğilimlere &ouml;nem verir, ne de diğer g&uuml;d&uuml;leri g&ouml;zetirler. Tamamen tatmin olmaktan başka bir hedefleri olmaz. &Ouml;rneğin cinsel i&ccedil;g&uuml;d&uuml;, tamemen tatmin olmayı, hedefine ulaşmayı ister ve bundan başka bir hedefi olmaz. Yiyecek ve i&ccedil;ecekten zevk alma, makam, mevki, ş&ouml;hretperestlik, mal, servet, ev ve yaşam g&uuml;zelliklerine al&acirc;ka g&ouml;sterme gibi diğer hayvan&icirc; g&uuml;d&uuml;ler ve aynı şekilde &ouml;fke, gazab, intikam hırsı ve bundan kaynaklanan b&uuml;t&uuml;n sıfatlar da, belli bir sınırda durmazlar. Bil&acirc;kis bunlardan her biri, m&uuml;kemmel bir şekilde tatmin olmak isterler. Dolayısıyla, bunlardan biri diğerine galip gelip nefsi kendine tutsak edinceye kadar, insan nefsi, devamlı kavga, m&uuml;nakaşa ve cedellere sahne olup hi&ccedil;bir zaman s&uuml;k&ucirc;n bulmaz.</p>\n\n<p>\n	Bu arada akıl, &ccedil;ok &ouml;nemli bir g&uuml;&ccedil; ve konuma sahiptir. Şeriatın yol g&ouml;stermelerinden yararlanarak nefsan&icirc; eğilim, i&ccedil;g&uuml;d&uuml; ve temay&uuml;llerini kontrol edip onların arasında denge kurarak ifrat ve tefritin &ouml;n&uuml;n&uuml; alabilir. Yine h&acirc;kimiyet makamını ele ge&ccedil;irip i&ccedil;g&uuml;d&uuml;lerin istekleri arasında denge kurarak, nefıs &uuml;lkesini kargaşa, huzursuzluk ve aşırılıktan kurtarıp insaniyetin ve Allah&rsquo;a doğru seyr ve s&uuml;l&ucirc;k etmenin doğru yoluna hidayet edebilir.</p>\n\n<p>\n	Ancak aklın h&acirc;kimiyet kurması da kolay bir iş değildir tabi&icirc;. Zira &ccedil;ok g&uuml;&ccedil;l&uuml; ve hileci bir d&uuml;şmanla karşı karşıyadır. Nefs-i emmare adındaki bu gaddar d&uuml;şmanın onu savunan pek &ccedil;ok yardımcıları vardır.</p>\n\n<p>\n	Allah&#39;u Te&acirc;l&acirc;, Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: <strong>&ldquo;Ger&ccedil;ekten nefis, Rabbimin kendisini esirgediği dışında, var g&uuml;c&uuml;yle k&ouml;t&uuml;l&uuml;ğ&uuml; emredendir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn30#_ftn30\" title=\"\"><sup>[30]</sup></a></p>\n\n<p>\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor: <strong>&ldquo;Senin en b&uuml;y&uuml;k d&uuml;şmanın, kendi nefsindir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn31#_ftn31\" title=\"\"><sup>[31]</sup></a></p>\n\n<p>\n	Hz. Ali&rsquo;den (a.s) ş&ouml;yle naklediliyor: <strong>&ldquo;Akıl ile şehvet birbirleriyle zıt iki şeydir. İlim, aklı savunur; heva ve heves ise,&nbsp; şehveti destekler. Nefıs de, bu iki g&uuml;c&uuml;n m&uuml;nakaşa ve şavaş meydanıdır. Bunlardan her biri diğerine galip gelirse, o nefsi sultası altına alıverir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn32#_ftn32\" title=\"\"><sup>[32]</sup></a></p>\n\n<p>\n	Yine Hz. Ali (a.s) ş&ouml;yle buyurmaktadır: <strong>&ldquo;Şer ve k&ouml;t&uuml;l&uuml;k, b&uuml;t&uuml;n nefislerden saklıdır. Nefsin sahibi ona galip gelirse, &ouml;ylece saklı kalır; mağlup olursa, o k&ouml;t&uuml;l&uuml;k a&ccedil;ığa &ccedil;ıkar.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn33#_ftn33\" title=\"\"><sup>[33]</sup></a></p>\n\n<p>\n	Akıl, iyi bir h&acirc;kimdir, ancak yardımlaşma ve dayanışmaya muhta&ccedil;tır. Bu kavgada aklın tarafını tutarak nefsan&icirc; isteklerimize, şehvet ve heveslerimize karşı koyup beden &uuml;lkesinin idaresini akla teslim edecek olursak, &ccedil;ok b&uuml;y&uuml;k bir zafere ulaşmış oluruz. Bu ise, din &ouml;nderlerinin, şeriat, tarikat ve hakikat rehberlerinin bizlerden istedikleri ve &uuml;zerinde olduk&ccedil;a fazla durdukları bir konudur. &Ouml;rneğin, Hz. Ali (a.s) ş&ouml;yle buyuruyor: <strong>&ldquo;Şehvetlerin kalbinize galip gelmemesine dikkat edin. Zira ilk &ouml;nce sizi kendine k&ouml;le eder ve nihayette de hel&acirc;kete d&uuml;ş&uuml;r&uuml;r.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn34#_ftn34\" title=\"\"><sup>[34]</sup></a></p>\n\n<p>\n	Diğer bir yerde Hz. Ali&rsquo;den (a.s) s&ouml;yle naklediliyor: <strong>&ldquo;Her kim nefsinin istek ve şehvetlerini kendi m&uuml;lkiyetine (emri altına) ge&ccedil;irmezse, aklına da sahip olamaz.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn35#_ftn35\" title=\"\"><sup>[35]</sup></a></p>\n\n<p>\n	Yine Hz. Ali&rsquo;den (a.s) ş&ouml;yle naklediliyor: <strong>&ldquo;Nefsan&icirc; heveslerin insana galebe etmesi, en b&uuml;y&uuml;k hel&acirc;kettir ve galip gelip onları tutsak etmek ise, en g&uuml;zel malikiyettir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn36#_ftn36\" title=\"\"><sup>[36]</sup></a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: <strong>&ldquo;Her kim, g&ouml;nl&uuml; bir şeyi dilediğinde, korktuğunda, bir şeyi arzuladığında, hoşnut olduğunda ve gazab ettiğinde kendi nefsini kentrol ederse, Allah-u Te&acirc;l&acirc; onun bedenini cehennem ateşine haram kılar.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn37#_ftn37\" title=\"\"><sup>[37]</sup></a></p>\n\n<p>\n	Hz. Ali&rsquo;den (a.s) ş&ouml;yle naklediliyor: <strong>&ldquo;G&uuml;nahları terketmek &uuml;zere nefsinize musallat olun ve onu yenin (kontrol edin) ki onu kendi emrinize almanız kolay olsun.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn38#_ftn38\" title=\"\"><sup>[38]</sup></a></p>\n\n<p>\n	Bu bakımdan, nefse musallat olmak, nefsan&icirc; istek ve hevesleri kontrol etmek; nefsi arındırmak ve tezkiye etmek a&ccedil;ısından zarur&icirc; ve hayat&icirc; bir şey sayılmaktadır. Nefsi tezkiye etmek, bunun dışında imk&acirc;nsızdır. İnsanın nefsi serkeş ve inat&ccedil;ı bir at gibidir; eğer onu terbiye ederek ehilleştirir ve dizginlerini ellerinize alıp sırtına binecek olursanız, ondan yararlanabilirsiniz; ama eğer ehlileşmez de kendi istediği tarafa giderse, sizi u&ccedil;urumlara d&uuml;ş&uuml;r&uuml;verir. Ancak serkeş nefsi ehlileştirmek &ccedil;ok zor bir iştir. O, ilk &ouml;nce sizin karşınızda m&uuml;cadele verecek; ancak siz de ona l&acirc;yıkıyla direnecek olursanız, nihayet teslim olur.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:<strong> &ldquo;Eğer nefsin, senin karşında zorluk &ccedil;ıkarır da teslim olmazsa, sen de, karşında zelil ve uysal olması i&ccedil;in ona zorluk &ccedil;ıkar (sıkı tut) ve onu itaate zorlamak i&ccedil;in &ccedil;areler ara.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn39#_ftn39\" title=\"\"><sup>[39]</sup></a></p>\n\n<p>\n	Ayırca ş&ouml;yle buyurmaktadır: <strong>&ldquo;... Nefsan&icirc; şehvet ve istekler, &ouml;ld&uuml;r&uuml;c&uuml; hastalıklardır. En iyi il&acirc;cı ise, onların karşısında sabırlı olmak ve direnmektir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn40#_ftn40\" title=\"\"><sup>[40]</sup></a></p>\n\n<h2>\n	NEFİSLE CİHAD (M&Uuml;CADELE)</h2>\n\n<p>\n	Nefıs, bizim en b&uuml;y&uuml;k d&uuml;şmanımızdır. Akılla devamlı savaş h&acirc;lindedir. Şeytan&icirc; vesveselerden ilham alarak askerleriyle aklı inzivaya &ccedil;ektirip s&ouml;nd&uuml;rmek ve beden meydanının yegane kahramanı olmak i&ccedil;in ona saldırıverir. Hedefi, melekleri nefis &uuml;lkesinden kovmak ve onu tamamen şeytanın işgaline ge&ccedil;irmektir. Bu gaddar d&uuml;şmanı alt etmek kolay bir iş değildir tabi&icirc; ki. Kararlılık, direniş, sebat ve hatta cihada ihtiya&ccedil; vardır. O da bir iki defa, bir iki g&uuml;n veya bir iki yıl değil; &ouml;mr&uuml;n sonuna kadar devam eden bir cihada; zorlu, cidd&icirc; ve birbirini izleyen savaşlara gerek vardır. Nefsi dizginlemek ve i&ccedil;g&uuml;d&uuml;leri kontrol etmek i&ccedil;in zorlu bir savaş yapmalıyız. Resulullah&#39;ın (s.a.a) ve Masum İmamlar&#39;ın (a.s) buyruklarından ilham alarak aklın ve aklın askerlerinin yardımına koşmalıyız; nefsin cinayetlerinin &ouml;n&uuml;ne ge&ccedil;meli, askerlerini &ccedil;evirmeli ve k&ouml;k&uuml;n&uuml; kurutmalıyız; t&acirc; ki akıl, v&uuml;cut &uuml;lkesine h&acirc;kimiyet kurabilsin ve şeriatın buyruklarından ilham alarak bizi insan&icirc; m&uuml;kemmellik ve Allah&rsquo;a doğru seyr ve s&uuml;l&ucirc;k yoluna hidayet etsin. Nefis ile barış ve uzlaşma sağlanamaz. Dolayısıyla da o mağlup olarak kendi yerinde oturup suikastlarından el &ccedil;ekinceye kadar onunla savaşılmalıdır. Saadete ulaşmak i&ccedil;in bundan başka bir yol yoktur. Bu y&uuml;zden nefisle savaşmaya, hadislerde cihad ismi verilmiştir. &Ouml;rnek olarak Hz. Ali&rsquo;nin (a.s) s&ouml;zlerinden birka&ccedil;ını naklediyoruz:</p>\n\n<p>\n	<strong>&ldquo;Her zaman cihad ederek kendi nefsinize musallat olun (onu kontrol edin).&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn41#_ftn41\" title=\"\"><sup>[41]</sup></a></p>\n\n<p>\n	<strong>&ldquo;Nefsin istek ve heveslerine galip gelin ve onlarla savaşın; zira eğer nefıs sizi bağlarsa, hel&acirc;ketin en al&ccedil;ak derecesine d&uuml;şersiniz.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn42#_ftn42\" title=\"\"><sup>[42]</sup></a></p>\n\n<p>\n	<strong>&ldquo;Bilin ki, (nefisle) cihad etmekle cennet satın alınır. Her kim nefsiyle cihad edecek olursa, ona musallat olur. Cennet de, kadrini bilen i&ccedil;in Allah&rsquo;ın en g&uuml;zel m&uuml;k&acirc;fatıdır.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn43#_ftn43\" title=\"\"><sup>[43]</sup></a></p>\n\n<p>\n	<strong>&ldquo;İki d&uuml;şmanın birbiriyle savaştığı gibi nefisle savaş; cihad ederek onu Allah&rsquo;a itaat etmeye zorla ve birbiriyle zıt olan iki şeyden birinin diğerine &uuml;st&uuml;n geldiği gibi nefse galip gel; zira insanın en g&uuml;&ccedil;l&uuml;s&uuml;, nefsine galip gelenidir.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn44#_ftn44\" title=\"\"><sup>[44]</sup></a></p>\n\n<p>\n	<strong>&ldquo;Akıllı kimse nefsiyle cihad eden, onu ısl&acirc;h eden, heves ve zevk peşinde olmaktan sakındıran ve bu vasıtayla onu dizginleyip kendi kontrol&uuml;ne ge&ccedil;iren kimsedir. Doğrusu akıllı insan, nefsini ısl&acirc;h etmekle &ouml;yle bir meşgul olur ki, d&uuml;nyaya, d&uuml;nyada olan şeylere ve d&uuml;nya ehline &ouml;nem vermez.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn45#_ftn45\" title=\"\"><sup>[45]</sup></a></p>\n\n<p>\n	///Nefisle cihad etmek &ouml;nemli ve hayati bir savaştır. &Ouml;yle bir savaş ki, d&uuml;nya ve ahirette nasıl yaşayacağımız, nasıl ve hatta ne olacağımız ona bağlıdır. Eğer biz cihad ederek nefsimizi mağlub etmez ve onu dizginlemezsek o bizi mağlub eder ve istediği her tarafa &ccedil;eker. Eğer biz onu kendimize tutsak etmezsek, o bizi kendine tutsak ve k&ouml;le eder. Biz onu g&uuml;zel ahl&acirc;k ve g&uuml;zel amele zorlamazsak, o bizi &ccedil;irkin ahl&acirc;ka ve k&ouml;t&uuml; amellere zorlayacaktır. Dolayısıyla nefisle cihad, Allah&rsquo;a doğru hereket edenlerin omuzlarına bırakılmış olan en &ouml;nemli ve en zor vazifedir, bu yolda her ne kadar g&uuml;&ccedil; sarfedilirse ger&ccedil;ekten değer.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	CİHAD-I EKBER</p>\n\n<p>\n	Nefisle cihad o kadar &ouml;nemli bir meseledir ki Resul-i Ekrem (s.a.a) onu cihad-ı ekber, yani b&uuml;y&uuml;k cihad diye tanıtmıştır. O kadar ehemmiyettlidir ki hatta silahlı savaştan bile &uuml;st&uuml;n bilinmiştir.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle naklediyor: Resulullah (s.a.a) d&uuml;şmanla savaşmaları i&ccedil;in bir ordu g&ouml;nderdi. İslam ordusu savaştan d&ouml;n&uuml;nce onlara: <strong>&ldquo;Aferin cihad-ı asgarı (k&uuml;&ccedil;&uuml;k cihadı) yapanlara! Ancak cihad-ı ekber (b&uuml;y&uuml;k cihad) onlar i&ccedil;in farz olarak kalmıştır&rdquo;</strong> buyurdular. (Ashaptan bazıları) &quot;Ya Resulallah! Cihad-ı Ekber nedir?&quot; deyince hazret: <strong>&ldquo;Nefisle cihaddır.&rdquo;</strong> buyurdular.<a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn46#_ftn46\" title=\"\"><sup>[46]</sup></a></p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor: <strong>&ldquo;Cihadlardan en &uuml;st&uuml;n&uuml; iki tarafının arasında yer alan nefsiyle cihad eden kimsenin cihadıdır.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn47#_ftn47\" title=\"\"><sup>[47]</sup></a></p>\n\n<p>\n	Resulullah Hz. Ali&rsquo;ye (a.s) vasiyetinde ş&ouml;yle buyurmuşlardır: <strong>&ldquo;Ey Akıl! cihadların en &uuml;st&uuml;n&uuml; hi&ccedil; kimseye zulmetme kastı olmaksızın sabahlayan kimsenin cihadıdır.&rdquo;</strong><a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn48#_ftn48\" title=\"\"><sup>[48]</sup></a></p>\n\n<p>\n	Bu hadislerde nefisle cihad, cihad-ı ekber (en b&uuml;y&uuml;k cihad) ve en faziletli cihad olarak tanıtılmıştır. &Ouml;yle bir cihad ki hatta Allah yolunda yapılan silahlı cihaddan bile daha faziletli ve daha &uuml;st&uuml;nd&uuml;r. Allah yolunda yapılan cihadın &uuml;st&uuml;n değerine ve onun en &uuml;st&uuml;n ibadetlerden sayıldığına dikkat edilecek olursa nefisle cihadın burda değer ve &ouml;nemi a&ccedil;ıklığa kavuşur. Nefisle cihadın &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; izah ederken &uuml;&ccedil; noktayı beyan edebiliriz:</p>\n\n<p>\n	<strong>1-</strong> Her ibadet, hatta silahlı cihad, iki a&ccedil;ıdan nefisle cihadı gerektirmektedir:</p>\n\n<p>\n	a) İbadetleri b&uuml;t&uuml;n şartlarıyla tam olarak yerine getirmek nefisle cihada bağlıdır. Acaba cihad edip &ccedil;aba harcamaksızın namazı, kalp huzuruyla ve m&uuml;minin miracı olacak, fehşadan ve m&uuml;nkerden nehyedecek olan b&uuml;t&uuml;n şartlara riayet ederek eda etmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?!</p>\n\n<p>\n	Acaba cihad etmeksizin Cehennem&#39;e kalkan olacak orucu kamil olarak eda etmek m&uuml;mk&uuml;n olabilir mi? M&uuml;cahid biri nefsiyle cihad etmeksizin canını ayağının altına alarak savaş meydanında hazır olup İslam d&uuml;şmanlarıyla yiğit&ccedil;e savaşabilir mi?</p>\n\n<p>\n	b) Her ibadet, ancak sırf Allah&rsquo;ın rızası i&ccedil;in yapılan her t&uuml;rl&uuml; şirk, riya, bencillik ve nefsan&icirc; garazlardan arı ve temiz olmak şartıyla Allahu Te&acirc;l&acirc;&rsquo;nın indinde makbul olup Allah&rsquo;a yakınlaşmaya sebep olur ve b&ouml;yle bir şey ise nefisle cihad etme dışında m&uuml;mk&uuml;n değildir. Hatta silahlı cihad ve şehadet de ancak Allah&rsquo;ın rızası ve Tevhid kelimesini y&uuml;celtmek i&ccedil;in olunca değer kazanıp tek&acirc;m&uuml;l ve Allah&rsquo;a yakınlığa sebep olur. Bu b&uuml;y&uuml;k ibadet bile ş&ouml;hret, d&uuml;şmandan intikam alma, adın tarihe ge&ccedil;mesi, riya ve g&ouml;steriş, makam ve mal, hayat sorunlarından ka&ccedil;mak veya buna benzer diğer nefsan&icirc; hedefler olursa manev&icirc; değerini yetirir, insanı Allah&rsquo;a yakınlık ve kurb makamına y&uuml;kseltmez. Binaenaleyh, nefisle cihad etmek b&uuml;t&uuml;n ibadet ve hayır amellerden ve hatta Allah yolunda silahlı cihad etmekten bile &uuml;st&uuml;nd&uuml;r; zira onların hepsinin doğruluk ve m&uuml;kemmelliği nefisle cihada bağlıdır. İşte bu y&uuml;zdendir ki, nefisle cihad, cihad-ı ekber (b&uuml;y&uuml;k cihad) olarak adlandırılmıştır.</p>\n\n<p>\n	<strong>2-</strong> Silahlı savaş belli bir zamanda ve &ouml;zel şartlarla farz olur. Ayrıca farz-ı ayn&icirc; değil farz-ı kifa-&icirc;dir. Bazı kimseleri bağlamaz. Bazı zamanlarda cihad kesinlikle farz değildir; farz olduğu yerlerde ise farz-ı kifay&icirc; olup yeterince savaş&ccedil;ı iştirak ederse bu farz diğerlerinden kalkar. Ayrıca kadınlara, yaşlılara, acizlere, g&uuml;&ccedil;s&uuml;zlere ve hastalara da farz değildir. Fakat tam aksine nefisle cihad, herkese her zaman, her durumda ve her halde ve b&uuml;t&uuml;n şartlar altında farz-ı ayn&icirc;dir ve insanın b&uuml;t&uuml;n hayatı boyunca her an yapması gereken bir cihaddır. Masum İmamlar dışında hi&ccedil; kimse hi&ccedil; bir zamanda ondan gani (ihtiya&ccedil;sız) değildir.</p>\n\n<p>\n	<strong>3-</strong> Nefisle cihad, b&uuml;t&uuml;n ibadetlerden, hatta m&uuml;cahidin canından ge&ccedil;erek şehadetle karşı karşıya geldiği silahlı cihaddan daha zordur. Zira hakka tamamen teslim olmak, bir &ouml;m&uuml;r boyu nefsan&icirc; istek ve heveslerle m&uuml;cadele etmek ve tek&acirc;m&uuml;l&uuml;n doğru yolunda ilerlemek, bir m&uuml;cahidin bir ka&ccedil; sabah savaş meydanında İslam d&uuml;şmanlarıyla savaşmasından ve nihayet şehadet makamına erişmesinden &ccedil;ok daha zordur. Nefisle m&uuml;cadele etmek ve savaşmak o kadar zordur ki, s&uuml;rekli ve amansız bir cihad, bir &ccedil;ok ızdıraba tahamm&uuml;l etme ve il&acirc;h&icirc; teyidlerin olması dışında imkansızdır. Dolayısıyla namazlarda devamlı: <strong>&ldquo;Bizi doğru yola hidayet et&rdquo;</strong> diyoruz. Tek&acirc;m&uuml;l&uuml;n doğru yolunda ilerlemek o kadar zordur ki, kutlu İslam Peygamberi, Allahu Te&acirc;l&acirc;&rsquo;ya! <strong>&ldquo;Allahım! bir g&ouml;z a&ccedil;ıp kapayıncaya kadar beni kendi nefsime bırakma&rdquo;</strong> diye dua etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	CİHAD VE İL&Acirc;H&Icirc; YARDIMLAR</p>\n\n<p>\n	Ger&ccedil;i nefisle cihad etmek &ccedil;ok zor olup onun i&ccedil;in mukavemet, sebat, uyanık olma ve murakabeye gerek varsa da; her haluk&acirc;rda imkansız olmayıp insanın saadeti i&ccedil;in olduk&ccedil;a zaruridir. Eğer nefsimizle savaşmaya karar verir de bu işe başlarsak bu amelimiz Allah tarafından yardım g&ouml;r&uuml;r.</p>\n\n<p>\n	Allah-u Te&acirc;l&acirc; Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır: &ldquo;Bizim yolumuzda cihad edenlere ş&uuml;phesiz onları yollarımıza hidayet ederiz.&rdquo;<a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn49#_ftn49\" title=\"\"><sup>[49]</sup></a></p>\n\n<p>\n	Allah&rsquo;ın rızasını kazanmak i&ccedil;in kendi nefsi ve istekleriyle savaşan kimseye ne mutlu! Her kim nefsan&icirc; heveslerin ordusunu altederse Allah&rsquo;ın rızasını kazanmıştır ve her kim cihad ve Allah&rsquo;ın karşısında huzu ve huşu etmek vasıtasıyla aklını nefs-i emmaresine komşu ederse b&uuml;y&uuml;k bir saadete ulaşır. Allah ile O&rsquo;nun kulu arasında nefs-i emmare ve nefsi isteklerden daha karanlık ve daha korkun&ccedil; bir &ouml;rt&uuml; yoktur; onların k&ouml;k&uuml;n&uuml; kurutmak i&ccedil;in ise Allah&rsquo;a muhta&ccedil; olma duygusu, huzu-huşu, a&ccedil;lık ve susuzluk (oru&ccedil;lu olmak) tehecc&uuml;d ve geceleyin ibadet i&ccedil;in uyanık kalmaktan daha iyi bir silah yoktur. B&ouml;yle birisi &ouml;l&uuml;rse şehittir ve kalırsa nihayet b&uuml;y&uuml;k rızvana ulaşıverir. Allahu Te&acirc;l&acirc; Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyuruyor: <strong>&ldquo;Bizim uğrumuzda cihad edenlere, biz ş&uuml;phesiz yollarımızı g&ouml;steririz.&rdquo;</strong> Kendi nefsini ıslah etmek i&ccedil;in senden daha fazla &ccedil;alışan bir m&uuml;cahidi g&ouml;rd&uuml;ğ&uuml;nde kendi nefsini azarla, kına ve onu daha fazla murakabeye teşvik et. Allah&rsquo;ın emir ve nehiyleriyle kendi nefsin i&ccedil;in bir dizgin yap. Yaramaz, tecr&uuml;besiz egitilmemiş bir k&ouml;leyi terbiye eden kimse gibi kendi nefsini iyliklere doğru y&ouml;nlendir. Resulullah (s.a.a) o kadar namaz kılardı ki m&uuml;barek ayakları şişerdi ve itiraz edenlerin cevabında ise: <strong>&ldquo;Allah&rsquo;a ş&uuml;kreden bir kul olmayayım mı?&rdquo;</strong> buyuruyordu. Resulullah (s.a.a) ibadete ciddiyet ve ehemmiyet vermekle &uuml;mmetine ders verirdi. &Ouml;yleyse hi&ccedil;bir zaman &ccedil;aba harcamaktan, ibadet ve riyazetten gafil olmayınız. Biliniz ki eğer ibadetin tadını ve bereketlerini g&ouml;r&uuml;r de kalbinizi ibadetin nurlarıyla nurlandırırsanız sizi par&ccedil;a par&ccedil;a etseler bile yine de ondan bir saat olsun el &ccedil;ekemezsiniz. O halde ibadetten y&uuml;z &ccedil;evirmenin, g&uuml;nahtan sakınma ve ilahi muvaffakiyetlere y&ouml;nelme yarışmasının faydalarından mahrum olmaktan başka bir sonucu olmayacaktır.&rdquo;<a href=\"http://www.ehli-beyt.com/keskul_ahlak.htm#_ftn50#_ftn50\" title=\"\"><sup>[50]</sup></a></p>\n\n<p>\n	Nefisle cihad, aynen silahlı cihad gibidir. D&uuml;şmana her ne kadar darbe inerse ve askerler tarafından her ne kadar d&uuml;şman mevzisi fethedilirse d&uuml;şman o kadar zayıflar, askerler g&uuml;&ccedil;lenir ve ilerdeki darbeler ve fetihler i&ccedil;in daha hazırlıklı olurlar. Allahu Te&acirc;l&acirc;&rsquo;nın buyurduğu ilahi s&uuml;nnet de budur: <strong>&ldquo;Allah&rsquo;ın dinine yardım edecek olursanız o da size yardım eder ve adımlarınızı sağlamlaştırır.&rdquo;</strong> Nefisle cihad da da b&ouml;yledir. Nefs-i emmare&rsquo;ye her ne kadar darbe iner ve onun meşru olmayan istek ve hevesleriyle muhalefet edilirse nefıs o kadar zayıf d&uuml;şer, siz ise daha bir g&uuml;&ccedil;lenir ve sonraki fetihler i&ccedil;in daha hazırlıklı olursunuz. Aksine, her ne kadar uyuşuk ve gevşek davranır ve nefsin isteklerine teslim olursanız siz zayıflarsınız, o ise g&uuml;&ccedil;lenir ve sonraki fetihler i&ccedil;in daha hazırlıklı olur.</p>\n\n<p>\n	Ancak nefsinizi tezkiye etmeğe &ccedil;alışırsanız; Allah tarafından teyid olursunuz-yardım g&ouml;r&uuml;rs&uuml;n&uuml;z ve her ge&ccedil;en g&uuml;n nefs-i emmare&rsquo;ye daha fazla musallat olur ve onu daha iyi kontrol edersiniz. Ama nefsin istekleri ve askerleri karşısında meydanı boşaltacak olursanız onlar daha g&uuml;&ccedil;lenir ve daha fazla musallat olurlar size.</p>','Nefse Galip Gelme Ve Onu Kontrol Etme','','publish','closed','open','','nefse-galip-gelme-ve-onu-kontrol-etme','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3070',0,'post','',0),(3071,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	G&uuml;nahların d&uuml;nyada ve ahirette akla, kalbe ve bedene verdiği d&uuml;nyev&icirc; ve uhrev&icirc; zararlar, insan psikolojisi ve kişiliğinin oluşumu &uuml;zerinde olumsuz y&ouml;nde bıraktığı etkiler, ink&acirc;r edilemez bir ger&ccedil;ektir. Bunların o kadar k&ouml;t&uuml; ve &ccedil;irkin etkileri, sonu&ccedil;ları var ki onları ancak Allah bilir. İşte bu makalenin konusu, onlardan bazılarına işaret etmektir. Ancak g&uuml;nahların etkilerinin beyanına ge&ccedil;meden &ouml;nce burada, g&uuml;nah sonucu yaptığı k&ouml;t&uuml; işleri tevil etme, yorumlama bel&acirc;sına du&ccedil;ar olan kimseler gibi bazı insanların hata yaptığı ince bir hususa dikkat &ccedil;ekmede yarar vardır. O da şu ki:</p>\n\n<p>\n	İnsanlar bazen g&uuml;nahın tesirini o anda g&ouml;rmezler. &Ouml;zellikle hen&uuml;z meleke h&acirc;line gelmemiş, kalbin katılaşmadığı gen&ccedil;liğin ilk d&ouml;nemlerinde işlenen il&acirc;h&icirc; yasaklar ve g&uuml;nahlar hakkında bu durum daha belirgindir. &Ccedil;&uuml;nk&uuml; bazen g&uuml;nahın tesiri ileride ortaya &ccedil;ıkar, ama kişi onu unutmuş olur. Etkisini o anda g&ouml;rmeyince, yaptığından dolayı Allah&#39;ın ona memnuniyetsizliğinin olmadığını sanır ve cezanın gecikmesinin, aslında t&ouml;vbe etmesi i&ccedil;in İl&acirc;h&icirc; tarafından kendisine verilen bir m&uuml;hletten kaynaklandığını unutur. Oysa tertemiz bir sayfadan ibaret olan kalpte g&uuml;nah sonucu oluşan siyah noktanın b&uuml;y&uuml;mesiyle nice insanlar hel&acirc;k oldu, nice nimetler yok oldu, nice ferd&icirc; ve i&ccedil;tima&icirc; bel&acirc;lara davetiye &ccedil;ıkarıldı. Bırakın cahilleri, buna aldanan nice &acirc;limler ve erdemli insanlar bile var!</p>\n\n<p>\n	Ama şunu da hatırlatalım ki, g&uuml;nahın cezasının bir kısmı peşindir. Zira kişi gizlice veya a&ccedil;ıktan g&uuml;nah işler ve onun zilleti hemen &uuml;zerine &ccedil;&ouml;ker; organları veya ruhu, psikolojisi &uuml;zerindeki doğal etkisini anında g&ouml;sterir. &Ccedil;&uuml;nk&uuml; masiyet sahibine, mutlaka zillet ve hakirlik vardır. İzzetin t&uuml;m&uuml; ise Allah&#39;a itaattedir. <strong>&quot;Her kim izzet istiyorsa, izzetin hepsi Allah&#39;ındır.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	Ancak bazen g&uuml;nahların etkisi, defalarca işlendikten ve nefse yerleşip meleke h&acirc;line geldikten sonra aşamalı olarak ortaya &ccedil;ıkmakta ve kişiyi kendine m&uuml;nasip y&ouml;nde etkilemekte, y&ouml;nlendirmektedir. Meleke h&acirc;line gelmiş g&uuml;nahların insan nefsi &uuml;zerindeki olumlu ve olumsuz etkisini, &quot;<strong>Nefsan&icirc; Melekeler</strong>&quot; başlığıyla dergimizin d&ouml;rd&uuml;nc&uuml; sayısında işlemiştik ki, değerli okuyucular oraya da m&uuml;racaat edebilirler.</p>\n\n<p align=\"center\">\n	<strong>G&Uuml;NAHIN ZARARLARI</strong></p>\n\n<p>\n	Bunlardan biri ilimden mahrum kalmaktır. &Ccedil;&uuml;nk&uuml; ilim Allah&#39;ın kalplere attığı bir nurdur. G&uuml;nah ise bu nuru s&ouml;nd&uuml;r&uuml;r. Hatta bazı hadislerde, işlenen g&uuml;nahların, kişinin hikmeti ve kazandığı ilimleri unutmasına yol a&ccedil;tığı ifade edilmektedir.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ayrıca g&uuml;nahlar aklın noksanlaşmasında etkili olup onu ifsat eder. &Ccedil;&uuml;nk&uuml; aklın bir nuru vardır, masiyet ise bunu ka&ccedil;ınılmaz olarak s&ouml;nd&uuml;r&uuml;r. Nur s&ouml;n&uuml;nce de akıl zayıflar, eksilir. Oysa g&uuml;nahların etkisini izale etmede, nefis ve şeytanla m&uuml;cadele vermede yegane g&uuml;&ccedil;, akıldır. Beden &uuml;lkesinde de aklın işlevsiz h&acirc;le gelmesi, &uuml;lkenin d&uuml;şmanlar tarafından kuşatılması ve t&uuml;m iyilik duygularının yok edilmesi demektir.</p>\n\n<p>\n	Ahl&acirc;k &acirc;limleri, &quot;<strong>Aklı yardımına koşan hi&ccedil; kimse, g&uuml;nah işlemez.</strong>&quot; derler. &Ccedil;&uuml;nk&uuml; nefsi g&uuml;naha &ccedil;ağırdığında, aklı onu masiyetten kesinlikle men eder. Zira beden memleketine aklı h&acirc;kim olan kimse, kendisini y&uuml;ce Rabb&#39;in avucunda, huzurunda ve h&uuml;k&uuml;mranlığı altında g&ouml;rmekte, onun evinde ve sergisinin &uuml;zerinde olduğunu bilmektedir. Y&uuml;ce Allah&#39;ın ve meleklerinin, s&uuml;rekli kendisini g&ouml;rmekte olup yaptıklarını şahit olduklarına m&uuml;şahede etmektedir. Kur&#39;&acirc;n&#39;ın kendisini g&uuml;nahtan nehyettiğini, &ouml;l&uuml;m&uuml; hatırlamasının kendisini g&uuml;nahtan engellediğini, masiyet sebebiyle elinden ka&ccedil;ırdığı d&uuml;nya ve ahiret nimetlerinin, g&uuml;nah sonucu elde ettiği sevin&ccedil; ve lezzetin kat kat fazlası olduğunu bilmektedir. H&acirc;l b&ouml;yle iken, sağlıkı bir akla sahip hi&ccedil; kimse t&uuml;m bunları nasıl g&ouml;z ardı edebilir?! Ama eğer g&uuml;nahlar neticesinde akıl kendi sağlığını kaybeder, g&uuml;&ccedil;s&uuml;z bırakılırsa, bu durumda hel&acirc;ke s&uuml;r&uuml;klenmek, u&ccedil;urumlara yuvarlanmak ka&ccedil;ınılmaz olur.</p>\n\n<p>\n	G&uuml;nahların bir başka sonucu da rızktan mahrumiyettir.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> Nitekim bir hadiste Resulullah (s.a.a), <em>&quot;Hakikaten bir kul yaptığı bir g&uuml;nahtan dolayı rızktan mahrum edilir.&quot;</em> buyurmuştur. &Ccedil;&uuml;nk&uuml; takva, rızkı celp ettiği gibi, takvayı terk de fakirliği celp eder. Rızkı &ccedil;ekmede g&uuml;nahları terk etmekten daha etkili bir şey yoktur.</p>\n\n<p>\n	Ayrıca g&uuml;nah &quot;tahamm&uuml;l edilemeyecek bel&acirc;ya, insanı &ouml;l&uuml;me kadar s&uuml;r&uuml;kleyecek sorunlarla karşılaşmaya ve d&uuml;şmanları sevindirecek keder&quot;e yol a&ccedil;an g&uuml;&ccedil;l&uuml; sebeplerdendir. Yine g&uuml;nahlar Allah&#39;ın nimetinin zevaline, akıbetinin bel&acirc;ya d&ouml;n&uuml;şmesine ve Allah&#39;ın t&uuml;m gazabının celbine en b&uuml;y&uuml;k sebeplerdendir. Nitekim İmam Hasan (a.s) ş&ouml;yle buyurmaktadır: <em>&quot;Nimet bir sınavdır, sıkıntıdır. Eğer ş&uuml;kredersen hazine, yok eğer nank&ouml;rl&uuml;k edersen ceza olur.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></em></p>\n\n<p>\n	Kısacası, g&uuml;nahlar nimetlerin yok olup yerine bel&acirc;ların gelmesine yol a&ccedil;ar. Kuldan bir nimet ancak bir g&uuml;nahtan dolayı gider ve ona bir bel&acirc; ancak bir g&uuml;nah sebebiyle gelir. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur: <em>&quot;Her bel&acirc; ancak bir g&uuml;nah sebebiyle gelir ve ancak t&ouml;vbeyle ortadan kalkar.&quot;</em> Y&uuml;ce Allah da, <strong>&quot;Başınıza hangi musibet gelmişse, o kendi ellerinizin kazandığındandır. Allah &ccedil;oğunu da affeder.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong> buyurmaktadır.</p>\n\n<p>\n	G&uuml;nahların yol a&ccedil;tığı sonu&ccedil;lardan biri de &ouml;mr&uuml;n bereketini, rızkın bereketini, ilmin bereketini, amelin bereketini, ibadet ve itaatin bereketini silmesidir. &Ouml;zetle g&uuml;nah dinin ve d&uuml;nyanın bereketini g&ouml;t&uuml;r&uuml;r. Nitekim y&uuml;ce Allah, <strong>&quot;Şayet kasabalılar iman edip Allah&#39;tan sakınsalardı, onlara g&ouml;kten ve yerden bereket kapıları a&ccedil;ardık.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong> buyuruyor. Takva &ouml;mr&uuml; uzattığı gibi, g&uuml;nahlar da &ouml;mr&uuml; kısaltır, bereketini g&ouml;t&uuml;r&uuml;r.</p>\n\n<p>\n	Ahl&acirc;k &acirc;limleri g&uuml;nah sonucu &ouml;mr&uuml;n kısalmasının yorumunda farklı g&ouml;r&uuml;şlere sahiptirler. Bazı &acirc;limler ger&ccedil;ekten &ouml;mr&uuml;n kısalmasından s&ouml;z ederek, &quot;Rızklar, eceller, mutluluk ile mutsuzluk, sıhhat ile hastalık, zenginlik ile fakirlik gibi olgular Y&uuml;ce Rabb&#39;in kaderinde birtakım sebeplerle ilintili olarak azalıp &ccedil;oğaldığı gibi, &ouml;mr&uuml;n de belli sebeplerden dolayı eksilmesi, belli sebeplerden dolayı uzaması imk&acirc;nsız değildir.&quot; derken, bazıları; &quot;&Ouml;mr&uuml;n kısalması, bereketinin gitmesi demektir.&quot; demişlerdir.</p>\n\n<p>\n	Bazı &acirc;limler de ş&ouml;yle demişlerdir: &quot;G&uuml;nahların &ouml;mr&uuml; kısaltmasından maksat, kalplerin &ouml;mr&uuml;n&uuml; kısaltmasıdır. &Ccedil;&uuml;nk&uuml; hakik&icirc; hayat kalbin hayatıdır. O y&uuml;zden y&uuml;ce Allah k&acirc;firi diri değil, &ouml;l&uuml; saymıştır. O, <strong>&#39;Onlar &ouml;l&uuml;d&uuml;rler, diri değildirler.&#39;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong> buyurur. &Ouml;yleyse, hakikatte hayat kalbin hayatıdır. İnsanın yaşadığı s&uuml;re i&ccedil;indeki &ouml;mr&uuml; sadece, Allah ile birlikte hayat bulduğu anlarıdır. Onun &ouml;mr&uuml; sadece o vakitlerdir. &Ouml;yle olunca, yapılan her iyilik, takva, itaat ve ibadet vs. hakik&icirc; &ouml;m&uuml;r olan bu anları artırmış olur. Onun dışındaki anlara &ouml;m&uuml;r denmez.&quot;</p>\n\n<p>\n	&quot;&Ouml;zetle... Kul Allah&#39;tan y&uuml;z &ccedil;evirip g&uuml;nahlarla iştigal ettiğinde hakik&icirc;/kalb&icirc; hayatının g&uuml;nlerini zayi etmiş olur ve bunun acısını, <strong>&#39;&Acirc;h, keşke hayatım i&ccedil;in bir şeyler yapsaydım!&#39;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong> dediği g&uuml;n hisseder. G&uuml;nahla iştigal eden kişi ya bununla birlikte din&icirc; ve d&uuml;nyev&icirc; bazı faydalar i&ccedil;in gayret g&ouml;steriyordur ya da g&ouml;stermiyordur. Eğer hi&ccedil; g&ouml;stermemişse, &ouml;mr&uuml;n&uuml;n t&uuml;m&uuml;n&uuml; zayi etmiş, hayatını tamamen boşa harcamış olur. Şayet o yolda az-bu&ccedil;uk gayreti varsa, bu engellerden dolayı yolu uzar, o yolun aksi istikametindeki iştigali oranında hayır yolları, ona zorlaşır. Bu ise, &ouml;mr&uuml;nde hakik&icirc; bir kısalma demektir. Dolayısıyla insanın &ouml;mr&uuml;, yaşadığı s&uuml;redir. Yaşaması ise ancak Rabbine y&ouml;nelme, Peygamber&#39;ini sevme, Allah&#39;ı zikretme ve rızasını tercih etme yoluyla İl&acirc;h&icirc;&#39;nin nimetlerinden istifade etmesidir.&quot;</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanın yaşamı, kalp ve ruhunun yaşamı iledir. Kalbinin yaşamı ve hayatı ise ancak kendisini Yaratanı tanımakla, sevmekle, sırf O&#39;na kulluk etmekle, O&#39;na y&ouml;nelmekle, t&ouml;vbe etmekle, O&#39;nun zikriyle tatmin olup s&uuml;k&ucirc;nete ermek ve rahatlamakla, O&#39;na yakınlık neticesinde &uuml;nsiyet bulmakla olur. İşte bu hayatı kaybeden, hayrın t&uuml;m&uuml;n&uuml; kaybetmiştir. Kul, elden ka&ccedil;ırdığı her şeyin yerini doldurabilir; ama Allah&#39;ı kaybettiğinde, O&#39;nun yerini tutacak hi&ccedil;bir şey kesinlikle yoktur.</p>\n\n<p>\n	<em>&quot;Kaybettiğinde her şeyin vardır yerini tutacak.</em></p>\n\n<p>\n	<em>Allah&#39;ı kaybettiğinde ise O&#39;nun yoktur&nbsp; yerini tutacak.&quot;</em></p>\n\n<p>\n	Aynı şekilde Allah kendisi dışındaki her şeyin yerini doldurur; ancak O&#39;nun kaybı hi&ccedil;bir şeyle doldurulamaz. O, kişiyi her şeyden m&uuml;stağni (ihtiya&ccedil;sız) kılar, ama hi&ccedil;bir şey insanı O&#39;ndan m&uuml;stağni kılamaz. O her şeyi tel&acirc;fi-tedarik eder, ama O&#39;nun tel&acirc;fisi hi&ccedil;bir şeyle m&uuml;mk&uuml;n değildir. H&acirc;l b&ouml;yle iken, kul b&ouml;ylesi bir zata bir an olsun kulluktan nasıl m&uuml;stağni olabilir?! Nasıl O&#39;nu anmayı unutur, emirlerini zayi eder, b&ouml;ylece kendini unutarak-kaybederek nefsine en b&uuml;y&uuml;k zulm&uuml; yapar ve zarar-ziyana uğrar?!</p>\n\n<p>\n	O nedenle nefsine uyup şeytanın yolunu tutanlar, Allah&#39;ın ve dostlarının dostluğunu bırakıp ger&ccedil;ekte şeytanla arkadaş olurlar. Şeytan ise kendisiyle arkadaşlık kuran kulun &uuml;zerinde h&acirc;kimiyet kurunca, onun &ouml;mr&uuml;nden, amelinden, s&ouml;z&uuml;nden ve rızkından bereket alınır. &Ccedil;&uuml;nk&uuml; şeytana itaat edilen her yer ve mek&acirc;ndan bereket s&ouml;k&uuml;l&uuml;p alınmıştır. Yine, şeytanın yurdu cehennem olduğundan, onda rahmetten ve bereketten eser yoktur.</p>\n\n<p>\n	Kul, ihsan/iyilik ve takva dairesinin dışına &ccedil;ıkınca, Allah&#39;ın &ouml;zel dostlarıyla arkadaşlıktan, bereketli hayattan, m&uuml;kemmel nimetlerden ve Kur&#39;&acirc;n&#39;da imanın sonucu olarak belirtilen t&uuml;m hayırlardan mahrum kalır.</p>\n\n<p>\n	B&ouml;ylece g&uuml;nahlar kişiyle başka insanlar, &ouml;zellikle salih kimseler ve Allah erleriyle &acirc;limler arasında soğukluk, kopukluk meydana getirir. Bu soğukluk ne kadar g&uuml;&ccedil;lenirse, onlardan ve onlarla oturup kalkmaktan o kadar uzaklaşır, b&ouml;ylece onlardan istifade bereketinden mahrum kalır. Kişi <strong>Rahman</strong> taraftarlarına uzak kaldığı oranda, <strong>Şeytan</strong> taraftarlarına yaklaşır. Bu soğukluk o kadar g&uuml;&ccedil;lenir ki sonunda nefsine iyice yerleşir ve onunla hanımı, &ccedil;ocukları, akrabaları arasında, hatta onunla kendi nefsi arasında da g&ouml;r&uuml;nmeye başlar. &Ouml;yle ki artık onu kendisine dahi yabancı g&ouml;r&uuml;rs&uuml;n.</p>\n\n<p>\n	Bu y&uuml;zden g&uuml;nahlar, kul ile Rabbin arasındaki ilişkinin kopmasına yol a&ccedil;ar. Aralarındaki bağ kopunca da, kuldan her t&uuml;rl&uuml; hayır vesilesi kesilir, her t&uuml;rl&uuml; şer bağlantıları onunla ilişkiye ge&ccedil;er. B&ouml;ylece en b&uuml;y&uuml;k d&uuml;şmanıyla (şeytan) arası d&uuml;zelmiş, d&uuml;şmanı kendisine dost olup asıl dostundan uzaklaşmış olur. Y&uuml;ce Allah ş&ouml;yle buyuruyor: <strong>&quot;Kim Rahman&#39;ın zikrini g&ouml;rmezlikten gelirse, ona bir şeytan sardırırız; artık o, onun arkadaşı olur. O şeytanlar bunları yoldan &ccedil;ıkardıkları h&acirc;lde bunlar doğru yolda olduklarını sanırılar. Nihayet </strong>(zikrimize karşı k&ouml;rl&uuml;k edip yoldan &ccedil;ıkan o adam)<strong> bize geldiği zaman </strong>(k&ouml;t&uuml; arkadaşına)<strong> ş&ouml;yle der: Keşke benimle senin aranda iki doğu </strong>(doğu ile batı)<strong> arası kadar uzaklık olsaydı </strong>(seni hi&ccedil; g&ouml;rmeseydim)<strong>! Meğer ne k&ouml;t&uuml; arkadaşmışsın sen!&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi g&uuml;nah; kulu, yaratıkların kendisine en yararlısı, onu ve hayrını en &ccedil;ok d&uuml;ş&uuml;neni, mutluluğu ona yakınlıkta olan kimseden, yani melekten uzaklaştırıp d&uuml;şmanına, onu en &ccedil;ok aldatana ve mutsuzluğa d&uuml;ş&uuml;rene yani şeytana yaklaştırır. &Ccedil;&uuml;nk&uuml; kul g&uuml;nah işlediğinde, melek, g&uuml;nahın b&uuml;y&uuml;kl&uuml;ğ&uuml; oranında kuldan uzaklaşır. Oysa kulun arkadaşı melek olursa, ona yaratıkların en nasihat&ccedil;isi, en faydalısı ve en iyisi arkadaş olmuş demektir. Artık ona sebat verir, hikmeti &ouml;ğretir, y&uuml;reğini g&uuml;&ccedil;lendirir ve g&ouml;ğs&uuml;n&uuml; genişletir. Kul i&ccedil;in meleğin onunla arkadaşlığından daha faydalı bir şey yoktur. Uyanıkken, uyurken, hayatında, &ouml;l&uuml;m esnasında, kabirde ve her yerde onun arkadaşıdır. Issızlığında şenliği, yalnızlığında dostu ve sırdaşıdır. D&uuml;şmanına karşı savaşır, ondan korur, ona karşı yardım eder. Melek kula yaklaştığında, kul artık onun diliyle konuşmaya başlar; diline hep doğru ve g&uuml;zel s&ouml;zler konulur. Fakat kul melekten uzaklaşıp şeytana yaklaştığında, bu defa da onun diliyle konuşmaya başlar; diline iftira, s&ouml;vme gibi k&ouml;t&uuml; ve yakışıksız s&ouml;zler konulur.</p>\n\n<p>\n	Allah&#39;ın, meleklerinin ve Allah dostlarının dostluğundan mahrum kalan g&uuml;nahk&acirc;r kimse de, daima şeytanın esaretinde ve şehvetinin hapsinde kalır, hev&acirc;-hevesinin tutsağı olur. En azılı d&uuml;şman olan nefsinin elinde esir kimseden de daha k&ouml;t&uuml; h&acirc;lde kimse yoktur. &Ccedil;&uuml;nk&uuml; hev&acirc; zindanından daha dar bir zindan, şehvet bağından daha zor bir bağ yoktur. Kalp nefsan&icirc; arzulara bağlandığında ise, afetler d&ouml;rt bir yanından &uuml;zerine &uuml;ş&uuml;ş&uuml;rler. Kalp de kuş gibidir; ne kadar y&uuml;kselirse afetlerden o kadar uzak olur, ne kadar al&ccedil;alırsa afetler o miktarda &uuml;zerine &uuml;ş&uuml;ş&uuml;r, etrafını kuşatırlar.</p>\n\n<p>\n	G&uuml;nah işleyen kişi kalbinde ve kendisiyle Rabbi arasında, hi&ccedil;bir lezzetle kıyas edilmeyecek kadar b&uuml;y&uuml;k soğukluk ve yalnızlık duyar. D&uuml;nyanın t&uuml;m lezzetleri onda toplansa bile, bu yalnızlığı ve soğukluğu gideremez. Bunu da ancak kalbinde bir par&ccedil;a hayat bulunan kişi hisseder. &Ccedil;&uuml;nk&uuml; &quot;<strong>&ouml;l&uuml;ye hi&ccedil;bir yara acı vermez.</strong>&quot; G&uuml;nahlar sadece bu soğukluk ve mutsuzluk h&acirc;line d&uuml;şmemek maksadıyla terk edilse bile, bunu yapmak akıllıca bir davranıştır.</p>\n\n<p>\n	Adamın biri &acirc;rif bir z&acirc;ta i&ccedil;inde hissettiği yalnızlık hissinden dert yandı. &Acirc;rif ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Seni g&uuml;nahlar yalnız ve mutsuz yaptığına g&ouml;re, bundan kurtulmak istiyorsan terk et onları ve &uuml;nsiyet bul. Kalp i&ccedil;in, g&uuml;nah &uuml;st&uuml;ne g&uuml;nahın getirdiği mutsuzluk ve yalnızlık hissi kadar acı verici bir şey yoktur.&quot;</p>\n\n<p>\n	Kısacası, g&uuml;nahlar kalpte b&uuml;y&uuml;k yalnızlık bırakır ve g&uuml;nahk&acirc;r kendisini yapayalnız hisseder. Bu yalnızlık ve soğukluk hem kendisiyle Rabbi arasında, hem de insanlarla kendisi arasında olur. G&uuml;nahlar &ccedil;oğaldığı oranda bu his de artar. En acı yaşam yalnızların ve korku i&ccedil;inde olanların yaşamı, en hoş yaşamsa cana yakınların, insanlarla g&uuml;zel ilişki i&ccedil;inde olanların yaşamıdır.</p>\n\n<p>\n	G&uuml;nahların bir cezası da, kula kendisini unutturmasıdır. Kendi unutulunca da nefsini ihmal eder, ifsat eder ve hel&acirc;ke s&uuml;r&uuml;kler. O nedenle, g&uuml;nahın sonu&ccedil;larının en k&ouml;t&uuml;s&uuml; ve verilen cezaların en b&uuml;y&uuml;ğ&uuml;, kulun kendisini unutması, ihmal etmesi, Allah&#39;tan haz ve nasibini ka&ccedil;ırması, bunu aldanarak zararına ve &ccedil;ok d&uuml;ş&uuml;k değere satmasıdır.</p>\n\n<p>\n	Ayrıca g&uuml;nahlar, Allah&#39;ın kulunu unutmasına, terk etmesine, onunla nefsini ve şeytanını baş başa bırakmasına yol a&ccedil;ar. Kurtulma &uuml;midinin kalmadığı hel&acirc;k da zaten ordadır. Y&uuml;ce Allah, <strong>&quot;Ey iman edenler! Allah&#39;tan korkun ve her nefis yarın i&ccedil;in ne sunduğuna baksın. Allah&#39;tan sakının; Allah yapmakta olduklarınızdan haberdardır. Allah&#39;ı unutan, b&ouml;ylece Allah&#39;ın onlara kendilerini unutturduğu kimseler gibi olmayın.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></strong> buyurmuştur. Y&uuml;ce Allah&#39;ın kulu unutması, onu terk etmesi ve bitirmesidir. Kula kendini unutturması ise, ona y&uuml;ksek zevk ve hazlarını; mutluluğunun, kurtuluşunun ve sel&acirc;metinin sebep ve yollarını unutturmasıdır. Ayrıca ona nefislerinin ayıplarını, kusurlarını ve fel&acirc;ketlerini unutturur. B&ouml;ylece onları ortadan kaldırmak aklının ucundan ge&ccedil;mez. Yine ona nefsinin ve kalbinin hastalıklarını ve acılarını unutturur da onları tedavi etmek ve kendini fesada ve hel&acirc;ke s&uuml;r&uuml;kleyecek bu hastalıkları ve illetleri ortadan kaldırmak aklına gelmez.</p>\n\n<p>\n	Y&uuml;ce Allah bu ayette kendisinden sakınmayı emretmiş, m&uuml;min kullarını takvayı terk ederek Allah&#39;ı unutanlar gibi olmaktan nehyetmiştir. Takvayı terk edeni; ona kendi kendisini unutturmak suretiyle, yani ona faydasına olacak ve azaptan kurtaracak şeyleri, ebed&icirc; hayatı kazanmasına, o hayatın zevk, sevin&ccedil;, mutluluk ve nimetlerini elde etmesine yol a&ccedil;acak şeyleri unutturmak suretiyle cezalandıracağını, t&uuml;m bunları Allah&#39;a saygıyı, sevgiyi, korkuyu ve O&#39;nun emrini yerine getirmeyi unutması sebebiyle yaptığını haber vermiştir.</p>\n\n<p>\n	Asinin, s&uuml;rekli kendi yararına olan şeyleri ihmal ve zayi ettiği, onu hatırlamaktan gafil kalıp hev&acirc; ve hevesine uyduğu, her işinde ifrat&ccedil;ı veya tefrit&ccedil;i davrandığı a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. D&uuml;nyev&icirc; ve uhrev&icirc; işleri &uuml;zerine yığılmıştır. Her iş ona zor gelir. Hangi işi yapmaya kalksa, onun kapısının kendisine kapandığını veya zorlaştığını g&ouml;r&uuml;r. &Ccedil;&uuml;nk&uuml; her kim Allah&#39;tan sakınırsa, Allah işlerini ona kolaylaştırır. Sakınmayı terk ettiğinde de işlerini zorlaştırır. B&ouml;ylece ebed&icirc; mutluluk i&ccedil;in yavaş davranmakta, onu en basit zevke değişmektedir. Oysa o zevkler yaz bulutundan veya gelip ge&ccedil;en bir hayalden başka bir şey değildir aslında.</p>\n\n<p>\n	G&uuml;nahların bir başka etkisi de benzerlerini ekmeleri, birbirlerini doğurmalarıdır. &Ouml;yle ki sonunda onları terk etmek ve sıyrılmak kul i&ccedil;in &ccedil;ok g&uuml;&ccedil; h&acirc;le gelir. &Ccedil;&uuml;nk&uuml; tekrar tekrar yapmak suretiyle sonunda itaatler ve g&uuml;nahlar kişide yerleşik h&acirc;ller, ayrılmaz nitelikler ve sabit melekeler h&acirc;line d&ouml;n&uuml;ş&uuml;r. &Ouml;yle ki iyi bir insan itaat yapmaktan &acirc;ciz kalsa, g&ouml;ğs&uuml; daralır, kendini sudan ayrılmış balık gibi hisseder. Bu durumdan ancak ona tekrar d&ouml;nd&uuml;ğ&uuml;nde kurtulur, rahatlar, huzur bulur, sevinir. M&uuml;crim de g&uuml;nahı bırakıp itaate y&ouml;neldiğinde sıkılır, g&ouml;ğs&uuml; daralır ve g&uuml;naha tekrar d&ouml;nene kadar eli kolu bağlı gibi olur. Hatta &ccedil;oğu fasıklar hi&ccedil;bir zevk almadıkları ve i&ccedil;lerinde ona karşı d&uuml;rt&uuml; bulunmadığı h&acirc;lde, sırf g&uuml;nahtan ayrı kalmanın verdiği elemle g&uuml;naha dalarlar.</p>\n\n<p>\n	<em>&quot;Kadehin biri zevkine i&ccedil;tiğim. </em></p>\n\n<p>\n	<em>Diğeri ondan hicranımı teskin i&ccedil;in.&quot;</em></p>\n\n<p>\n	Kul bir s&uuml;re kendini ibadete zorladıktan sonra ona alışır, sever ve onu başka şeylere tercih eder. Sonunda Allah, rahmetiyle ona melekler g&ouml;nderir. Melekler onu itaate d&uuml;rt&uuml;kler, teşvik eder, yattığı ve oturduğu yerden kaldırıp ibadete ve g&uuml;zel işlere y&ouml;neltirler.</p>\n\n<p>\n	Masiyet ehli kimse de g&uuml;nahlara alışır, kalbi onlara ısınır. Sonunda Allah ona, s&uuml;rekli g&uuml;naha d&uuml;rt&uuml;kleyici şeytanlar g&ouml;nderir.</p>\n\n<p>\n	Birinci kulda, itaat askerleri Allah&#39;ın verdiği yardımla g&uuml;&ccedil;lenirler ve onun en b&uuml;y&uuml;k yardımcıları olurlar. İkinci kulda ise, masiyet askerleri verilen desteklerle g&uuml;&ccedil;lenirler ve onun yardımcıları olurlar.</p>\n\n<p>\n	G&uuml;nahın bir diğer sonucu da kulun ibadetten mahrum kalmasıdır. G&uuml;nahın tek cezası bu olsaydı, ceza olarak yeterdi! G&uuml;nah kişiyi, onu işlemediği takdirde yapacak olduğu ibadet ve itaatten men eder, başka bir ibadetin yolunu keser. B&ouml;ylece yaptığı g&uuml;nahtan dolayı diğer hayırların yolu kesilir. Yaptığı bir g&uuml;nahtan dolayı her biri d&uuml;nyadan ve d&uuml;nyadakilerden daha hayırlı bir&ccedil;ok ibadet ve hayır yolunun &ouml;n&uuml; o kişiye kesilir. Bu, yediği bir lokmadan dolayı hastalanan, b&ouml;ylece ondan daha hoş bir&ccedil;ok lokmadan mahrum kalan kişinin h&acirc;line benzer.</p>\n\n<p>\n	G&uuml;nahların bir başka cezası da, insanda mevcut bulunan <strong>hamiyet</strong> duygusunu yok etmesi ve <strong>gayret</strong> manasındaki <strong>kıskan&ccedil;lık</strong> ateşini s&ouml;nd&uuml;rmesidir. Bir hadiste Resulullah (s.a.a) ş&ouml;yle buyurmuştur: <em>&quot;Allah gay&ucirc;rdur (kıskan&ccedil;tır), gay&ucirc;ru da sever. Bu y&uuml;zden a&ccedil;ık-gizli t&uuml;m &ccedil;irkinlikleri haram kılmıştır...&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	Burada s&ouml;z konusu ettiğimiz kıskan&ccedil;lıktan maksat, peygamberlerin ve onlara uyanların; g&uuml;nah girdabına yakalananları, Allah&#39;ın haramlarını &ccedil;iğneyen ve emirlerine aykırı hareket edenleri harama d&uuml;şmekten kıskanmaları, kendileri g&uuml;nah işlemeye y&ouml;nelmediği gibi başkalarının da g&uuml;naha d&uuml;şmelerine rıza g&ouml;stermemeleridir. O h&acirc;lde iyiliği emerden, k&ouml;t&uuml;l&uuml;kten sakındıran peygamberler ve imamlar en kıskan&ccedil; insanlardır. Y&uuml;ce Allah ise herkesten daha kıskan&ccedil;tır. Nitekim Resul-i Ekrem (s.a.a) bir hadisinde ş&ouml;yle buyurmuştur: <em>&quot;Allah&#39;ın, erkek veya kadın bir kulun zina etmesini kıskanması, herkesin kıskan&ccedil;lığından fazladır.&quot;</em></p>\n\n<p>\n	Bu duygu, g&uuml;nahın zilletine bulaşmayan ve itaat sonucu izzet sahibi olan kimselerde ancak g&ouml;r&uuml;l&uuml;r. G&uuml;nah işlemek ise, bu duyguyu zamanla yok eder. Dolayısıyla kişi g&uuml;nahlarla tamamen i&ccedil;li dışlı olursa, kendisi, ailesi ve t&uuml;m insanlar i&ccedil;in kalbinde bulunan kıskan&ccedil;lık duygusu tamamen yok olur veya &ccedil;ok zayıflar. &Ouml;yle ki, artık o &ccedil;irkin şeyi kendisi i&ccedil;in de, başkası i&ccedil;in de &ccedil;irkin g&ouml;rmemeye başlar. Dahası, bazıları &ccedil;irkin işleri &ccedil;irkin bulmamakla kalmayıp &ccedil;irkinlikleri ve g&uuml;nahları başkalarına g&uuml;zel ve s&uuml;sl&uuml; bile g&ouml;sterir, bunlara &ccedil;ağırır, teşvik eder. Bu noktaya vardığında da artık hel&acirc;k kapısından giriş yapmış demektir.</p>\n\n<p>\n	G&uuml;nahların bir cezası da, kişinin Allah katındaki ve insanlar yanındaki şan, değer ve makamını d&uuml;ş&uuml;rmesidir. Zira kulların Allah katındaki en değerlileri en takvalılarıdır. Kul Allah&#39;a ne kadar itaat ederse, nezdindeki değeri o kadar da &ccedil;ok olur. Asi olup emrine karşı gelirse, Allah&#39;ın g&ouml;z&uuml;nden d&uuml;şt&uuml;ğ&uuml; gibi kullarının da kalplerinden d&uuml;şer. Y&uuml;ce Allah&#39;ın kula en b&uuml;y&uuml;k nimetlerinden biri, onun kıymetini y&uuml;celtmesi, sevgisini insanların kalbine yerleştirmesidir. Ama ne var ki, masiyet kulun Allah nezdinde değersizleşmesine, g&ouml;z&uuml;nden d&uuml;şmesine sebeptir. Kul Allah nezdinde değersizleşince de ona hi&ccedil; kimse değer vermez. Nitekim y&uuml;ce Allah, <strong>&quot;Allah her kimi hakir ve değersiz yapmışsa, ona değer verecek hi&ccedil; kimse yoktur.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></strong> buyurmuştur. İnsanlar muhta&ccedil; olduklarından veya şerrinden korktuklarından o g&uuml;nahk&acirc;ra saygı g&ouml;sterseler de, o kaderinde en hakir, en d&uuml;ş&uuml;k şeydir. Nitekim bir hadiste ş&ouml;yle ge&ccedil;er: <em>&quot;İnsanların en k&ouml;t&uuml;s&uuml;, şerrinden korkularak kendisine saygı g&ouml;sterilen kimsedir.&quot;</em></p>\n\n<p>\n	B&ouml;ylece g&uuml;nahlar nefsi k&uuml;&ccedil;&uuml;lt&uuml;r, basitleştirir, zayıflatır ve yeteneklerini &ouml;ld&uuml;r&uuml;r. &Ouml;yle ki sonunda kişi k&uuml;&ccedil;&uuml;k ve basit şey oluverir. Bunun gibi itaat de onu geliştirir, b&uuml;y&uuml;lt&uuml;r ve y&uuml;celtir. <strong>&quot;Andolsun&hellip; onu (nefsini) arındırıp temizleyen ifl&acirc;h olmuştur, onu (isyanla, g&uuml;nahla, bozulmalarla) &ouml;rt&uuml;p saran da ziyana uğramıştır.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong></p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; asi kişi kendini masiyete g&ouml;mer, yerini gizler ve yaptığı k&ouml;t&uuml; şeylerden dolayı insanlardan gizlenmeye &ccedil;alışır. Kendini nefsinin, Allah&#39;ın ve insanların yanında zelil g&ouml;r&uuml;r, insanların arasına i&ccedil;ine kapanık biri olarak &ccedil;ıkar. Aksine itaat ve takva kişiyi y&uuml;celtir, aziz kılar. Bununla birlikte kişi nefsini Allah katında en zelil, en hakir ve en basit g&ouml;r&uuml;r. Zaten nefis izzetine, şerefine ve olgunluğuna bu il&acirc;h&icirc; zilletle ulaşmıştır. İşte nefisleri masiyet gibi hi&ccedil;bir şey b&ouml;yle k&uuml;&ccedil;&uuml;lt&uuml;p basitleştirmemiş, Allah&#39;a itaat kadar da hi&ccedil;bir şey aziz kılıp y&uuml;kseltmemiştir.</p>\n\n<p>\n	Dolayısıyla g&uuml;nahların bir etkisi de, sahibini y&uuml;ksek dereceli (illiyy&icirc;n) olmaya yatkın olduğu h&acirc;lde al&ccedil;ak dereceli (esfel-i s&acirc;fil&icirc;n) yapmasıdır.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> Kul her masiyet işleyişinde bir d&uuml;ş&uuml;k dereceye iner. Bu iniş kulun her masiyetinde devam eder ve kişi sonunda en alt tabakaya varır. Nitekim kul Allah&#39;ın emir ve yasaklarına uygun hareket ettiğinde de derecesi y&uuml;kselir. Bu y&uuml;kselme en y&uuml;kseğe &ccedil;ıkana kadar devam eder.</p>\n\n<p>\n	G&uuml;nahların bir cezası da, y&uuml;ce Allah&#39;ın g&uuml;nahk&acirc;rların kalbine koyduğu korku ve dehşettir. Onlar hep korku ve kaygı i&ccedil;erisinde g&ouml;r&uuml;l&uuml;rler. Zira itaat Allah&#39;ın en b&uuml;y&uuml;k kalesidir, ona giren d&uuml;nya ve ahiret cezalarından g&uuml;vencede olur; ondan &ccedil;ıkanı ise d&ouml;rt bir yandan korkular kuşatır. &Ouml;yle olunca, her kim Allah&#39;a itaat yolunu se&ccedil;erse, kendisi hakkındaki korkuları g&uuml;vene; her kim de O&#39;na asilik ve masiyet yolunu tutarsa, g&uuml;ven hissi korkulara d&ouml;n&uuml;ş&uuml;r. &Ouml;yle ki her &ccedil;ığlığın kendisine yapıldığını, her k&ouml;t&uuml;l&uuml;ğ&uuml;n kendisine doğru geldiğini sanır.</p>\n\n<p>\n	<em>Allah&#39;tan korkan kişiyi O her şeyden g&uuml;vende kılar.</em></p>\n\n<p>\n	<em>Allah&#39;tan korkmayanı Allah her şeyden korkutur.</em></p>\n\n<p>\n	<em>Yaratıldıklarından beri b&ouml;yle h&uuml;kmetti, Allah insanlar hakkında.</em></p>\n\n<p>\n	<em>Korkular ve g&uuml;nahlar arkadaştırlar daima.</em></p>\n\n<p>\n	G&uuml;nahların bir sonucu da, Allah&#39;ın insanların kalbinden, g&uuml;nahk&acirc;rın heybetini kaldırması ve insanların onu &ouml;nemsememeleri, k&uuml;&ccedil;&uuml;msemeleridir. Netice itibariyle kul, Allah&#39;ın ne kadar seviyorsa, insanlar onu o kadar sever; Allah&#39;tan ne kadar korkuyorsa, insanlar ondan o kadar korkar; Allah&#39;a ve haramlarına ne derece saygı g&ouml;steriyorsa, ona o derece saygılı davranırlar.</p>\n\n<p align=\"center\">\n	<strong>G&Uuml;NAHIN KALP &Uuml;ZERİNDEKİ ETKİSİ</strong></p>\n\n<p>\n	G&uuml;nahların doğurduğu k&ouml;t&uuml; sonu&ccedil;lardan biri de, m&uuml;minin ferasetini yok etmesi, basiretini zayıflatması, kalp g&ouml;z&uuml;n&uuml; k&ouml;rleştirmesi, nurunu s&ouml;nd&uuml;rmesi, ilim yollarını tıkaması, hidayete g&ouml;t&uuml;ren şeyleri perdelemesidir. Yapılan g&uuml;nahlar sonucu kalpteki nur zayıflar, s&ouml;n&uuml;kleşir, sonunda kalp zifiri gece karanlığı gibi olur.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Sonra bu karanlıklar g&uuml;&ccedil;lenir ve kalpten organlara taşar. &Ouml;yle ki, y&uuml;z&uuml; bir siyahlıkla kaplanır. Eğer kişi t&ouml;vbe etmeden &ouml;l&uuml;r ve bu karanlığı nura tebdil etmezse, berzah &acirc;leminde de ortaya &ccedil;ıkar ve kabir onunla dolar. Yine kıyamet g&uuml;n&uuml; gelip kullar mahşer yerine getirildiklerinde, bu karanlık sahibinin y&uuml;z&uuml;n&uuml; kaplar ve onu herkes apa&ccedil;ık bi&ccedil;imde g&ouml;r&uuml;r. <strong>&quot;Bazı y&uuml;zlerin ağaracağı, bazı y&uuml;zlerin de kararacağı g&uuml;n&hellip; Y&uuml;zleri kararanlara, &#39;İmanınızdan sonra ink&acirc;r ettiniz, &ouml;yle mi? &Ouml;yleyse ink&acirc;r etmenize karşılık olarak azabı tadın!&#39; </strong>(denilir)<strong>.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></strong></p>\n\n<p>\n	Bu kararma &ouml;yle bir hadde ulaşır ki kişi bu karanlığı kalbinde, g&ouml;zleriyle, gecenin zifiri karanlığını hissettiği gibi, hakik&icirc; olarak hisseder. G&ouml;z&uuml; i&ccedil;in karanlık ne ise, kalbi i&ccedil;in g&uuml;nahın karanlığı odur. &Ccedil;&uuml;nk&uuml; itaat nur, masiyet karanlıktır. Bu karanlık ne kadar artarsa, kişinin şaşkınlığı o kadar artar. Sonunda farkına varmadan bidatlere, sapıklıklara ve hel&acirc;k edici şeylere d&uuml;şer. &Ccedil;&uuml;nk&uuml; o, gecenin karanlığında tek başına y&uuml;r&uuml;yen bir k&ouml;r gibidir. Kalpteki karanlık &ouml;ylesine g&uuml;&ccedil;lenir ki, bu, g&ouml;zde belli olur; sonra daha da g&uuml;&ccedil;lenir ve y&uuml;ze yansır. Y&uuml;zde, basiret ehli herkesin g&ouml;rd&uuml;ğ&uuml; bir karartı h&acirc;line d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	İbn-i Abbas (r.a) ş&ouml;yle rivayet eder: <em>&quot;İyi amel y&uuml;ze parlaklık, kalbe nur, rızka bolluk-bereket, bedene g&uuml;&ccedil;, insanların kalbine muhabbet verir. G&uuml;nah ise y&uuml;zde siyahlık, kalpte karanlık, bedende zayıflık, rızkta kıtlık ve insanların kalbinde nefret yaratır.&quot;</em></p>\n\n<p>\n	Masiyetlerin kul i&ccedil;in en tehlikeli etkilerinden biri de, kalbin hayır yapma iradesini zayıflatıp, g&uuml;nah işleme iradesini g&uuml;&ccedil;lendirmesi; t&ouml;vbe irade ve isteğini kalbinden tamamen &ccedil;ıkarıncaya kadar yavaş yavaş zayıflatmasıdır. O, ancak canının yarısı &ccedil;ıkınca t&ouml;vbe eder. O vakit diliyle yalancıların t&ouml;vbe ve istiğfarlarını s&ouml;yler durur. Ama kalbi h&acirc;l&acirc; g&uuml;nahlara bağlı, onda ısrarlıdır; g&uuml;&ccedil; yetirdiğinde hemen yapmaya kararlıdır. Bu t&uuml;r insanlar bir t&uuml;rl&uuml; iyileşmezler. Bunlara genelde, t&ouml;vbe kapısı kapanır, t&ouml;vbe yolu tıkanır.</p>\n\n<p>\n	Bir s&uuml;re sonra kişinin kalbinden g&uuml;nahların &ccedil;irkinliği kaybolur ve g&uuml;nahlar onun &acirc;deti h&acirc;line gelir. Artık insanların onu g&ouml;rmesini ve hakkında konuşmalarını yadırgamaz, rahatsız olmaz.</p>\n\n<p>\n	Bu, fasıklar i&ccedil;in arsızlığın zirvesi, zevkin kem&acirc;lidir. &Ouml;yle ki bunlar yaptıkları g&uuml;nahlarla &ouml;v&uuml;n&uuml;r, onu bilmeyenlere anlatır ve &quot;Ey filan! Ben ş&ouml;yle ş&ouml;yle yaptım.&quot; derler.</p>\n\n<p>\n	Sonu&ccedil;ta kul g&uuml;nahları işleye işleye onları basit g&ouml;rmeye, kalbinde k&uuml;&ccedil;&uuml;msemeye başlar. Bu ise hel&acirc;k al&acirc;metidir. &Ccedil;&uuml;nk&uuml; g&uuml;nah, kulun g&ouml;z&uuml;nde ne kadar k&uuml;&ccedil;&uuml;l&uuml;rse, Allah katında o kadar b&uuml;y&uuml;r. Usul-i K&acirc;fi&#39;de İmam Sadık&#39;tan (a.s) ş&ouml;yle rivayet edilir:</p>\n\n<p>\n	<em>&quot;G&uuml;nahı k&uuml;&ccedil;&uuml;msemeyin; &ccedil;&uuml;nk&uuml; &ccedil;ok k&uuml;&ccedil;&uuml;k bir g&uuml;nahın bile Allah&#39;ın &ouml;fkelenmesine ve gazaba gelmesine sebep olması ve g&uuml;nahı k&uuml;&ccedil;&uuml;msemeyen bir insana, &#39;İyilik, l&uuml;tuf ve ihsan elimi senden &ccedil;ektim.&#39; diye hitap edilmesi m&uuml;mk&uuml;nd&uuml;r. Aynı şekilde sevapları da k&uuml;&ccedil;&uuml;k g&ouml;rmeyin; &ccedil;&uuml;nk&uuml; k&uuml;&ccedil;&uuml;k g&ouml;rd&uuml;ğ&uuml;n&uuml;z bir sevap sayesinde bir insanın g&ouml;nl&uuml;n&uuml; kazanabilirsiniz. Sizin &ouml;nem vermediğiniz ve k&uuml;&ccedil;&uuml;mseyip ge&ccedil;tiğiniz bir davranışınız sayesinde y&uuml;ce Allah&#39;ın rahmet denizinin coşması ve size &#39;Ey kulum! Ben seni bağışladım. Sen bu davranışın sayesinde benim affıma mahzar oldun ve artık bundan b&ouml;yle benim iyilik, l&uuml;tuf ve ihsan elim daima senin başının &uuml;zerindedir!&#39; şeklinde hitap edilmesi m&uuml;mk&uuml;nd&uuml;r.&quot;</em></p>\n\n<p>\n	G&uuml;nahlar &ccedil;oğaldığında da, sahibinin kalbini m&uuml;h&uuml;rler ve kişiyi gafillerden eder. <strong>&quot;Onların işleyip kazandıkları şeyler, kalplerinin &uuml;zerine pas olmuştur.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></strong> Bu, g&uuml;nah &uuml;zerine g&uuml;nah işlemektir, sonunda ise kalp k&ouml;r olur. Ş&ouml;yle ki: Kalp, masiyet sebebiyle paslanır. Masiyetler &ccedil;oğaldık&ccedil;a pas da &ccedil;oğalır ve sonunda ayette &quot;r&acirc;n=kalın pas tabakası&quot; diye ifade edilen h&acirc;le d&ouml;n&uuml;ş&uuml;r. Daha sonra kalp m&uuml;h&uuml;rlenir, damgalanır ve kilitlenir. B&ouml;ylece kalp bir &ouml;rt&uuml; ve dış tabaka altında kalır. Bu durum, hidayet ve basiret h&acirc;linden sonra olursa, her şey alt &uuml;st olur. &Ouml;ncekinin aksine d&ouml;ner.</p>\n\n<p>\n	G&uuml;nahın insan &uuml;zerinde bıraktığı olumsuz etkilerden biri de, kalbinin hayatının ana maddesi olan &quot;<strong>hay&acirc;</strong>&quot;yı yok etmesidir. Hay&acirc; ise her hayrın aslıdır, onun yok olması b&uuml;t&uuml;n hayırların yok olması anlamına gelir. &Ccedil;&uuml;nk&uuml; Allah&#39;tan utanmayan, kulundan hay&acirc; etmeyen kişi istediği &ccedil;irkinlikleri hi&ccedil; &ccedil;ekinmeden yapar.</p>\n\n<p>\n	Evet; g&uuml;nahlar, kuldaki hay&acirc; ve utanga&ccedil;lık duygularını zayıflatır. Bazen hay&acirc; ondan tamamen sıyrılır ve kişinin, insanların onun k&ouml;t&uuml; h&acirc;lini bilmelerinden, haberdar olmalarından rahatsızlık duymadığı g&ouml;r&uuml;l&uuml;r. Hatta h&acirc;lini ve yaptığı pislikleri &ouml;v&uuml;nerek anlattığı olur. Bir kul bu noktaya gelmişse, artık onun d&uuml;zelmesi &uuml;midi kalmamıştır.</p>\n\n<p>\n	G&uuml;nahlar, istese de, istemese de, kulun kalbindeki Allah saygısını ve h&uuml;rmetini zayıflatır. Zaten Allah saygısı ve Allah&#39;ın b&uuml;y&uuml;kl&uuml;ğ&uuml; kalpte yerleşmiş olsaydı, kişi g&uuml;nah işlemeye cesaret etmezdi. Asi bir kula ceza olarak, kalbinden Allah&#39;a ve haramlarına saygının silinmesi ve Allah&#39;ın hak-hukukunun onun g&ouml;z&uuml;nde basitleşmesi yeter. B&ouml;yle olunca da, zahiren yaptığı ibadetlerden hi&ccedil;bir tat, lezzet almaz. Bir hadiste ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&quot;Bir g&uuml;n Hz. Musa (a.s) Rabbiyle m&uuml;nacat etmek i&ccedil;in Tur Dağı&#39;na giderken yolda biriyle karşılaştı. Hz. Musa&#39;nın, Rabbiyle g&ouml;r&uuml;şmeye gittiğini &ouml;ğrenen gen&ccedil; adam (kendinden emin bir eda ile) ş&ouml;yle dedi: &#39;Ben Allah&#39;ın asi bir kuluyum. Oysa yaptığım g&uuml;nahlar sonucu y&uuml;ce Allah beni bu d&uuml;nyada cezalandırmıyor, azaba t&acirc;bi tutmuyor. Bunun nedenini Rabbinden &ouml;ğrenip, bana da bildirir misin?&#39; Y&uuml;ce Allah, Hz. Musa ile konuşmasının sonunda o asi kula ş&ouml;yle demesini emretti: Git ona s&ouml;yle ki, ben onu cezaların en k&ouml;t&uuml;s&uuml;yle cezalandırmışım ama haberi yok. O bana ibadet ediyor, fakat ibadetinden hi&ccedil;bir tat ve zevk alamıyor.&quot;</p>\n\n<p>\n	G&uuml;nahlar, kalbin Allah&#39;a ve ahiret yurduna doğru seyrini yavaşlatır veya tamamen durdurur. Bir adım dahi atmasına izin vermezler, &uuml;stelik geri de d&ouml;nd&uuml;r&uuml;rler.</p>\n\n<p>\n	Kalp, Allah&#39;a doğru ancak kendi g&uuml;c&uuml;yle yol alır ve <strong>&quot;ancak selim bir kalp ile Allah&#39;a gidenler kurtuluşa erir.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong> G&uuml;nahlarla hastalanınca ise, kendisini y&uuml;r&uuml;ten bu g&uuml;&ccedil; zayıflar. B&ouml;ylece işlenen g&uuml;nahlar neticesinde bu g&uuml;&ccedil; tamamen yok oluncaya kadar Allah&#39;tan, tel&acirc;fisi imk&acirc;nsız şekilde uzaklaşır.</p>\n\n<p>\n	G&uuml;nah, kalbi sağlığından ve d&uuml;zg&uuml;n yolundan ayırıp hastalığa ve sapmaya g&ouml;t&uuml;r&uuml;r. Artık kalp daima hasta ve sakattır, hayatını ve sağlığını sağlayan gıdalardan hi&ccedil;bir fayda g&ouml;rmez. &Ccedil;&uuml;nk&uuml; g&uuml;nahların kalplere etkisi, hastalıkların bedenlere etkisi gibidir. Allah&#39;a doğru seyir ve s&uuml;l&ucirc;k etmiş herkes şunda ittifak etmiştir: Kalpler Mevl&acirc;larına ulaşmadık&ccedil;a huzur bulmazlar (<strong>&quot;Kalpler yalnızca Allah&#39;ın zikriyle mutmain olur.&quot; </strong>-Ra&#39;d, 28-), sağlıklı ve d&uuml;zg&uuml;n olmadık&ccedil;a Mevl&acirc;larına ulaşmazlar, hastalığı il&acirc;ca d&ouml;n&uuml;şt&uuml;rmedik&ccedil;e de sağlıklı ve d&uuml;zg&uuml;n olmazlar. Bu da ancak hev&acirc; ve hevese muhalefetle, şeytana uymamakla olur.</p>\n\n<p>\n	Evet; g&uuml;nah ya kalbi &ouml;ld&uuml;r&uuml;r, ya korkun&ccedil; bir hastalığa yakalatır ya da kuvvetini zayıflatır. Zayıflığı sonunda da Resulullah&#39;ın (s.a.a) onlardan Allah&#39;a sığındığı sekiz şeye kadar varır: <em>&quot;Tasa (geleceğe y&ouml;nelik) ve h&uuml;z&uuml;n (ge&ccedil;mişe y&ouml;nelik), &acirc;cizlik ve tembellik, korkaklı ve cimrilik, bor&ccedil; altında kalmak ve zillet.&quot;</em></p>\n\n<p>\n	G&uuml;nahların bir cezası da, kalbi k&ouml;rleştirmesidir. K&ouml;rletmese bile mutlaka basiretini zayıflatır. İnsan&icirc; m&uuml;kemmelliğin esası şu iki şeydir: <strong>Hakkı batıldan ayırt etmek</strong> ve <strong>hakkı batıla tercih etmek</strong>. Kulların d&uuml;nya ve ahirette Allah nezdindeki değerleri, bu iki husustaki durumlarına g&ouml;redir. G&uuml;nahlar ve masiyetler kalbi k&ouml;r edince, basiretini giderir, b&ouml;ylece kalp hakkı gereği/olduğu gibi g&ouml;remez. G&uuml;c&uuml;n&uuml; ve azmini zayıflatır, b&ouml;ylece hak &uuml;zere sebat edemez. Bu da onun yaşantısına yansır ve onu Allah&#39;a, ahiret yurduna doğru yolculuğundan alıp d&uuml;nya hayatına razı ve onunla mutlu, Allah&#39;tan ve ayetlerinden gafil olan, Allah&#39;la buluşmaya hazırlığı bırakıp k&ouml;t&uuml; nefislerin yurduna doğru yolculuğa y&ouml;nlendirir. Aksine itaat kalbi nurlandırır, kuvvetlendirir, sabitleştirir ve sonunda silinmiş-temizlenmiş ayna gibi saf ve berrak h&acirc;le gelir, nurla dolar.</p>\n\n<p>\n	G&uuml;nahın vahim sonu&ccedil;larından biri de, nefsine ve sahip olduğu g&uuml;&ccedil;lere en &ccedil;ok ihtiya&ccedil; duyduğu vakitte kulu y&uuml;z &uuml;st&uuml; bırakmasıdır. Ş&ouml;yle ki: Kul bir sıkıntı veya bel&acirc;ya du&ccedil;ar olduğunda kalbi, dili ve sair azaları onun i&ccedil;in en faydalı şeyleri yapmayıp onu y&uuml;z s&uuml;t&uuml; bırakırlar. Kalbi onun Allah&#39;a tevekk&uuml;le, t&ouml;vbeye, O&#39;na y&ouml;nelmeye, yalvarıp yakarmaya &ccedil;ekmez. Hatta &ouml;l&uuml;m ve Allah&#39;a yolculuk anında kalbi ve dili yardımcısı olmaz, onu y&uuml;z &uuml;st&uuml; bırakırlar. &Ouml;yle ki bir&ccedil;oğunda g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, can vermek &uuml;zere olan kişi kendisine telkin edilen şahadet kelimesini s&ouml;ylemeye g&uuml;&ccedil; yetiremez veya sa&ccedil;ma şeyler konuşmaya başlar.</p>\n\n<p>\n	<strong>Sonu&ccedil; olarak:</strong></p>\n\n<p>\n	Y&uuml;ce Allah insanı vahyi ve kel&acirc;mıyla desteklemiş, ona peygamberlerini g&ouml;ndermiş, kitabını indirmiş, yanlışı ve doğruyu g&ouml;stermiştir. B&ouml;ylece g&uuml;c&uuml;ne g&uuml;&ccedil;, yardımına yardım, te&ccedil;hizatına te&ccedil;hizat katmıştır. Bununla birlikte onu; veziri ve yardımcısı olarak akılla, nasihat edicisi ve irşat edicisi olarak marifetle/Allah&#39;ı bilmekle, sebat ettiricisi ve destekleyicisi olarak imanla, ona her şeyin hakikatinin perdesini a&ccedil;ıcı olarak yakinle desteklemiştir. &Ouml;yle ki o, Allah&#39;ın, d&uuml;şmanlarıyla cihat karşılığında dostlarına ve taraftarlarına vaat ettiği şeyleri g&ouml;z&uuml;yle g&ouml;r&uuml;r, m&uuml;şahede eder gibi olmuştur.</p>\n\n<p>\n	Akıl, insanın ordusunu d&uuml;zene koyar; marifet savaş işlerini, ara&ccedil;larını ve bunların konulacakları uygun yerleri belirler; iman ona sabır ve sebat verir, onu g&uuml;&ccedil;lendirir; yakin ise onu d&uuml;şmana y&ouml;neltip ciddi saldırılar yapmasını sağlar. Y&uuml;ce Allah daha sonra bu savaşı yapanları, g&ouml;r&uuml;l&uuml;r ve g&ouml;r&uuml;lmez g&ouml;zlerle desteklemiştir; g&ouml;z&uuml; g&ouml;zc&uuml;s&uuml;, kulağı haber alıcısı, dili terc&uuml;manı, elleri ve ayakları yardımcıları yapmıştır. Bunların yanında melekleri ve Arş&#39;ını taşıyanları ona mağfiret dilemeleri, k&ouml;t&uuml;l&uuml;klerden korunması ve cennetine koyulması i&ccedil;in na dua etmeleri i&ccedil;in dikmiştir.</p>\n\n<p>\n	İşte <strong>insan</strong> denen bu &ccedil;ok boyutlu varlık, Allah vergisi <strong>akıl</strong> ve <strong>askerleri</strong> sayesinde <strong>hayvan&icirc; eğilimler</strong>ini kontrol altına almalı, nefsini il&acirc;h&icirc; takva ile dizginlemeli, g&uuml;nah &uuml;st&uuml;ne g&uuml;nah eklenmesi sonucu benliğinde oluşacak olan ahl&acirc;k&icirc; ve amel&icirc; bozukluğun itikad&icirc; bozukluğa yol a&ccedil;masının ka&ccedil;ınılmaz olduğunu hi&ccedil;bir surette unutmamalıdır.</p>\n\n<p>\n	Unutmayalım ki, bizler kendi durumumuzu değiştirmedik&ccedil;e, y&uuml;ce Allah bizim h&acirc;limizi değiştirecek değildir. Bir kuds&icirc; hadiste Allah-u Teal&acirc; ş&ouml;yle buyurur: <em>&quot;İzzetime ve cel&acirc;lime andolsun ki, kullarımdan biri sevdiğim h&acirc;lden sevmediğim h&acirc;le ge&ccedil;tiğinde, mutlaka ben onunla muamelemde sevdiği h&acirc;lden hoşlanmadığı h&acirc;le ge&ccedil;erim. Kullarımdan herhangi biri hoşlanmadığım h&acirc;l &uuml;zereyken hoşlandığım h&acirc;le ge&ccedil;erse, mutlaka ben de onunla ilişkimde hoşlanmadığı h&acirc;lden hoşlanacağı h&acirc;le ge&ccedil;erim.&quot;</em></p>\n\n<p>\n	Bakın, &Uuml;stat Hasanzade Amul&icirc;&#39;nin bu beyanı ne kadar d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Duyu organları ve aklının faaliyetleri hakkında d&uuml;ş&uuml;nen insan, onların, insanın beka ve muhafazası i&ccedil;in birer bek&ccedil;i olduklarını g&ouml;r&uuml;r. Mesela, insan yemek yerken g&ouml;z bir n&ouml;bet&ccedil;i gibi yemeği diğer şeylerden ayırt eder ve g&ouml;z izin verince yemeğe el uzatır; ama bu defa dokunma duyusu izin vermez, zira yemek sıcaktır; &ccedil;ok sıcak değilse bu defa burun devreye girer ve ağzına kadar g&ouml;t&uuml;rd&uuml;ğ&uuml; yemeğin kokusunu denetler; eğer k&ouml;t&uuml; kokuyor ise yemesine izin vermez, g&uuml;zel kokuyorsa m&uuml;saade eder; bu defa tatma duyusu olan dil, devreye girerek yemeği denetler; tadı hoş ise yemesine izin verir. B&ouml;ylece her yemek d&ouml;rt bek&ccedil;inin kontrol&uuml;nden ge&ccedil;tikten sonra yenilmeye hazır vaziyete gelir. Bu kontrollerden sonra, insan dışındaki canlılar (hayvanlar) i&ccedil;in bir bekleme s&ouml;z konusu olmaz. Ama yemeği yemek isteyen insan ise, gayb&icirc; bir bek&ccedil;i olan akıl, ona ş&ouml;yle seslenir: O duyuların hepsi doğru s&ouml;ylediler. Bu yemek senin bedenin i&ccedil;in iyidir. Ama sen insansın. Senin ger&ccedil;eğin ruh adındaki bir hakikattir; bu beden ise onun bir g&ouml;lgesi, duyular da onun hizmet&ccedil;ileridir. Bu yemek ş&uuml;phelidir, haramdır, yetim malıdır; sakın yeme! Ruhun i&ccedil;in zararlıdır. Bu gibi yemeklerin ruha olan zararı, zehirli bir yemeğin bedene olan zararından &ccedil;ok daha fazladır.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- F&acirc;tır, 10</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Bihar&#39;ul-Envar, c.73, s.377</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bihar&#39;ul-Envar, c.73, s.349</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- A&#39;l&acirc;m&#39;ul-Hidaye, c.4, s.209</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Ş&ucirc;r&acirc;, 30</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- A&#39;r&acirc;f, 96</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Nahl, 21</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Fecr, 24</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Zuhruf, 36-39</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Haşr, 18-19</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Vesail&#39;uş-Şia, c.14, s.107, F&uuml;ru-u K&acirc;fi, c.5, s.536</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Hac, 18</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Şems, 9-10</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- T&icirc;n, 4-6</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Bihar&#39;ul-Envar, c.73, s.327, 332</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- &Acirc;l-i İmr&acirc;n, 106</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Mutaffif&icirc;n, 14</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Şuar&acirc;, 89</p>\n	</div>\n</div>','Günahın İnsan Üzerindeki Etkileri','','publish','closed','open','','gunahin-insan-uzerindeki-etkileri','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3071',0,'post','',0),(3072,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	Musa AYDIN</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	<strong>Soru 1:</strong> En iyi Kalp hangisidir?</p>\n\n<p>\n	<strong>Cevap:</strong> Hz. Emir&rsquo;&uuml;l-M&uuml;minin (a.s): &ldquo;Bilin ki hi&ccedil; ş&uuml;phesiz, Allah Subhanehu ve Teal&acirc; kalplerin i&ccedil;inden ancak hikmeti daha &ccedil;ok i&ccedil;ine alanını, insanların da ancak hakkı daha &ccedil;abuk icabet (kabul) edenini methetmiştir.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Şu kalpler kaplar gibidir; en iyisi en kapsayıcı olanıdır.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 2: </strong>Kalplerin i&rsquo;rab ve harekeleri nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kalplerin i&rsquo;rabı d&ouml;rtt&uuml;r: Ref&rsquo;, feth, cerr ve vakf. Kalbin ref&rsquo;i (y&uuml;celmesi), Allah&rsquo;ın zikrindedir. Kalbin fethi (a&ccedil;ılması), Allah&rsquo;ın rızasına razı olmaktadır. Kalbin cerri (inişi), Allah&rsquo;tan gayrisiyle meşgul olmaktadır. Kalbin vakfı (durgunluğu) ise, Allah&rsquo;tan gafil olmaktadır.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 3: </strong>Allah&rsquo;ın en &ccedil;ok sevdiği kalpler hangileridir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Yery&uuml;z&uuml;nde Allah&rsquo;ın kapları vardır ki bu kapların Allah&rsquo;a en sevimli olanı; berrak, yumuşak ve sağlam olanıdır; bu da kalplerde olur. Yumuşak olan kalp, kardeşlere yumuşak olandır. Sağlam olan kalp, kişinin hakkı s&ouml;yleyip Allah yolunda hi&ccedil;bir kınayanın kınamasından korkmayandır. Berrak ve temiz olanı ise, g&uuml;nahlardan temiz olandır.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 4:</strong> Allah hangi kalplere nazar eder?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Hi&ccedil; ş&uuml;phesiz Allah Tebareke ve Teal&acirc; sizin şekillerinize ve mallarınıza bakmaz; ancak kalplerinize ve amellerinize bakar.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kulların temiz kalpleri, Allah Subhanehu ve Teal&acirc;&rsquo;nın nazar ettiği yerlerdir. Kimin kalbi temiz olursa, Allah o kalbe (l&uuml;tuf g&ouml;z&uuml;yle) bakar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 5: </strong>Sağlam ve sel&acirc;metli kalp hangi kalptir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem&rsquo;e (s.a.a) sel&acirc;metli kalp sorulunca ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz ve nefsan&icirc; heveslere dayanmayan bir din, riya ve g&ouml;sterişsiz bir amel.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 6: </strong>Kalpler nasıl sel&acirc;mete kavuşur?</p>\n\n<p>\n	<strong>Cevap:</strong> Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kalbin ancak o zaman sel&acirc;mete kavuşur ki, kendin i&ccedil;in sevdiğini m&uuml;minler i&ccedil;in de sevesin.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 7: </strong>Allah bir kula hayrı dilerse ne olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Her kulun bir y&uuml;z&uuml;nde iki g&ouml;z&uuml; vardır ki onlarla d&uuml;nyev&icirc; olan şeyleri g&ouml;r&uuml;r. Bir de kalbinde iki g&ouml;z&uuml; vardır ki onlarla uhrev&icirc; (manev&icirc;) olan şeyleri g&ouml;r&uuml;r. Eğer Allah bir kula hayrı dilerse, kalbinde olan g&ouml;zlerini a&ccedil;ar; onlarla o kuluna gayben vaat ettiği şeyleri g&ouml;r&uuml;r. O zaman gayb&icirc; olan şeyle (kalp g&ouml;zleriyle), gayb&icirc; olan şeye iman eder.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 8: </strong>Allah bir kulu severse ne olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Hz. Emir&rsquo;&uuml;l-M&uuml;minin ali (a.s): &ldquo;Allah bir kulu severse, ona sel&acirc;metli bir kalp ve oturaklı bir ahl&acirc;k nasip eder.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 9: </strong>Kalplerin kilitlenmesi nasıl olur?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz senin bir kalbin ve (bu kalbin) kulakları vardır. Ve Allah bir kulu hidayet etmek isterse, kalbinin kulaklarını a&ccedil;ar. Ama hidayetini istemezse, kalbinin kulaklarını m&uuml;h&uuml;rler; artık asla ısl&acirc;h olmaz. Allah (Azze ve Celle), <strong>&lsquo;Yoksa kilitlenmiş kalpleri mi vardır?&rsquo;</strong> ayetinde de bunu buyurmak istiyor.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> (Tabi Allah-u Teal&acirc;&rsquo;nın isteyip istememesi de insanda hidayeti kabul etmek i&ccedil;in kabiliyet ve m&uuml;sait zeminin olup olmamasına bağlıdır.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 10: </strong>Bir m&uuml;minin kalbinde sevgimizin olup olmadığını nasıl anlayabiliriz?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;(M&uuml;min) kardeşinin kalbinde (sana karşı) sevgi olup olmadığını &ouml;ğrenmek istiyorsan, kendi kalbinde ona karşı (beslediğin hislerden) anla.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kim başkalarının gizli ayıplarını &ouml;ğrenmeye &ccedil;alışırsa, Allah onu kalplerin sevgisinden mahrum bırakır.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 11: </strong>Kalpleri nelerden temizlemeliyiz?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kalplerinizi g&uuml;nah pisliklerinden temizleyin ki haseneleriniz (iyi amerler) &ccedil;oğalsın.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Kalbinizi kinden temizleyin; zira kin, (insanı k&ouml;t&uuml;l&uuml;klere) susatan bir hastalıktır.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 12: </strong>Kalbin genişlemesi nasıl olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Allah Resul&uuml; (s.a.a), <strong>&ldquo;Allah, kimin kalbini genişletirse, o, Rabbinden bir nur &uuml;zeredir.&rdquo;</strong> ayetinin tefsirinde ş&ouml;yle buyurmuştur: &ldquo;Nur, kalbe yerleştiğinde, o kalp a&ccedil;ılır genişler.&rdquo; Bazıları, &ldquo;Ya Resulallah, bunun bir al&acirc;met ve nişanesi yok mu?&rdquo; diye sorunca, &ldquo;Evet.&rdquo; buyurdu. &ldquo;O al&acirc;metler şunlardır: Gurur evinden (d&uuml;nyadan) uzaklaşmak ve ebediyet yurduna y&ouml;nelmek, &ouml;l&uuml;m zamanı gelip &ccedil;atmadan &ouml;l&uuml;me hazırlanmak. O h&acirc;lde kim bu d&uuml;nyada zahit olursa, (d&uuml;nyev&icirc;) arzuları kısalır ve d&uuml;nyayı ehline bırakır.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 13: </strong>Kalp nasıl m&uuml;h&uuml;rlenir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Tamah (d&uuml;nya hırsı) ehli olmaktan sakının; zira tamah kalbe şiddetli ihtirası bulaştırır ve kalpleri d&uuml;nya sevgisi m&uuml;hr&uuml;yle damgalar. (İnsan hidayet ve ısl&acirc;h kabiliyetini kaybeder.)&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 14: </strong>Perdelenmiş kalpler hangileridir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Musa K&acirc;zım (a.s): &ldquo;Allah-u Teal&acirc; Hz. Davud&rsquo;a ş&ouml;yle vahyetti: Ey Davud, ashabını nefsan&icirc; şehvet ve arzuları sevmekten sakındır ve korkut. Zira hi&ccedil; ş&uuml;phesiz kalpleri d&uuml;nya şehvetlerine bağlanmış kimselerin kalpleri bana karşı perdelenmiştir (il&acirc;h&icirc; tecellilere kapanmıştır).&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 15: </strong>Kalplerin de bedenler gibi cezası var mıdır?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;Allah&rsquo;ın hem kalplerde, hem de bedenlerde cezaları vardır: Ge&ccedil;im darlığı ve ibadette gevşeklik (bunlardandır; ancak) kul, kalbin taşlaşmasından daha b&uuml;y&uuml;k bir cezaya &ccedil;arptırılmamıştır.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 16: </strong>G&ouml;zyaşlarını kurutan nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;G&ouml;z yaşları ancak kalplerin katılaşmasından kurur. Kalplerin katılaşması ise, ancak g&uuml;nahların &ccedil;okluğundan kaynaklanır.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 17: </strong>Kalpleri katılaştıran sebepler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;&Uuml;&ccedil; şey kalbi katılaştırır: Boş ve (nefsan&icirc; eğilimlerini okşayan) şeyleri dinlemek (haram m&uuml;zik ve film gibi), (zevk i&ccedil;in ve ihtiyacı olmadığı h&acirc;lde) ava &ccedil;ıkmak, sultanın (g&uuml;&ccedil; sahiplerinin) kapılarında dolaşmak (onların d&uuml;nyalarından nasiplenmek i&ccedil;in s&uuml;rekli onlarla haşir neşir olmak).&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Mal ve servetin &ccedil;okluğu dini bozar, kalpleri katılaştırır.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Cimri kimsenin y&uuml;z&uuml;ne bakmak, insanın kalbini katılaştırır.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 18: </strong>Kalpleri hastalandıran şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Cedelleşmeden ve (m&uuml;min kimselere karşı) husumet ve d&uuml;şmanlık beslemekten ka&ccedil;ının. Zira bu ikisi (m&uuml;min) kardeşlere karşı kalpleri hastalıklı h&acirc;le getirir ve m&uuml;nafıklığa yol a&ccedil;ar.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 19: </strong>Kalplerdeki hastalıkların il&acirc;cı nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz Allah&rsquo;tan sakınmak ve takva ehli olmak, kalplerinizin hastalığının devası, g&ouml;n&uuml;llerinizin k&ouml;rl&uuml;ğ&uuml;n&uuml;n basireti, bedenlerinizin hastalığının şifası, g&ouml;ğ&uuml;slerinizin bozulmasının ısl&acirc;hı, nefislerinizdeki pisliğin temizliği ve g&ouml;zlerin pasının cil&acirc;sıdır.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 20: </strong>Kalp nasıl &ouml;l&uuml;r?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kim (d&uuml;nyev&icirc;) bir şeye aşık olursa, o şey onun g&ouml;z&uuml;n&uuml; karartır ve kalbini hastalandırır; o zaman da sağlıksız bir g&ouml;zle bakar, sağlıksız bir kulakla duyar; (nefsan&icirc;) arzular aklını başından alır ve d&uuml;nya kalbini &ouml;ld&uuml;r&uuml;r.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 21: </strong>Kalbi &ouml;ld&uuml;ren diğer sebepler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;D&ouml;rt şey kalbi &ouml;ld&uuml;r&uuml;r: G&uuml;nah &uuml;zerine g&uuml;nah yapmak (g&uuml;nah yapmakta ısrarcı davranmak) Kadınlarla &ccedil;ok m&uuml;nakaşa etmek. Ahmak kimseyle tartışmak; sen s&ouml;ylersin o s&ouml;yler ve bir t&uuml;rl&uuml; hayra d&ouml;nmez. &Ouml;l&uuml;lerle oturup kalkmak.&rdquo; &ldquo;Ya Resulallah, &ouml;l&uuml;ler nedir?&rdquo; diye sorulunca, ş&ouml;yle buyurdu:&rdquo;Her azgın, şımarık zengindir.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ok g&uuml;lmekten sakın; zira bu, kalbi &ouml;ld&uuml;r&uuml;r.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 22:</strong> Kalbi dirilten şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;D&uuml;ş&uuml;nmeyi terk etmeyin, zira bu basiretli kalbin dirilişi ve hikmet kapılarının anahtarıdır.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Fazilet sahipleriyle arkadaşlık yapmak, kalplerin dirilişidir.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 23:</strong> Kalpleri yumuşatan şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap:</strong> Resul-i Ekrem (s.a.a): &ldquo;Kalplerinizi yumuşaklığa alıştırın, &ccedil;ok tefekk&uuml;r edin ve Allah&rsquo;ın korkusundan &ccedil;ok ağlayın.&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Adamın birisi bir g&uuml;n Resulullah&rsquo;a gelerek kalbinin katılaşmasını şik&acirc;yet etti. Allah Resul&uuml; (s.a.a) ona ş&ouml;yle buyurdu: &ldquo;Kalbinin yumuşamasını istiyorsan, fakire yemek ver ve yetimin başına elini s&uuml;r (ona merhamet ve şefkat g&ouml;ster).&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s): &ldquo;Halvet (gizli) yerlerde &ccedil;ok zikrederek kalbi yumuşatmaya &ccedil;alış.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 24:</strong> Kalplerin cil&acirc;sı nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Resul-i Ekrem (s.a.a): &ldquo;Demir suya temas ettiğinde paslandığı gibi şu kalpler de paslanır.&rdquo; &ldquo;O h&acirc;lde cil&acirc;sı nedir?&rdquo; diye sorulunca, ş&ouml;yle buyurdu: &ldquo;&Ouml;l&uuml;m&uuml; &ccedil;ok hatırlamak ve Kur&rsquo;&acirc;n okumak.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Bu kalplerin cil&acirc;sı Allah&rsquo;ın zikri ve Kur&rsquo;&acirc;n okumaktır.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz bakır paslandığı gibi kalpler de paslanır; o h&acirc;lde onu istiğfar ile parlatın.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 25: </strong>Kalpler ka&ccedil; kısımdır?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Kalpler d&ouml;rt kısımdır: İ&ccedil;inde iman olup da Kur&rsquo;&acirc;n olmayan. İ&ccedil;inde hem iman olan, hem de Kur&rsquo;&acirc;n. İ&ccedil;inde Kur&rsquo;&acirc;n olup da iman olmayan. İ&ccedil;inde ne Kur&rsquo;&acirc;n olan, ne de iman. Birinci kısım hurmaya benzer; tadı g&uuml;zeldir, ama kokusu yoktur. İkincisi miske torbasına benzer; ağzını a&ccedil;san da kokar, kapatsan da. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, &ccedil;&ouml;ğen (bir t&uuml;r bitki) gibidir; kokusu g&uuml;zeldir, ama tadı pistir. D&ouml;rd&uuml;nc&uuml;s&uuml; Ebu Cehil karpuzu gibidir; hem tadı k&ouml;t&uuml;d&uuml;r, hem de kokusu.&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 26: </strong>M&uuml;minin g&uuml;c&uuml; bedeninde midir, kalbinde mi?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz m&uuml;minin g&uuml;c&uuml; kalbindedir. G&ouml;rmez misiniz o (m&uuml;min), bedeni zayıf ve cismi nahif olduğu h&acirc;lde geceleri ibadetle ve g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir!&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Dağları yerinden oynatmak, (m&uuml;min) bir kalbi yerinden oynatmaktan daha kolaydır.&rdquo;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine buyurmuştur: &ldquo;M&uuml;min dağdan daha sağlamdır. Zira dağlar (&ccedil;eşitli hadisler sonucunda) hacmi k&uuml;&ccedil;&uuml;l&uuml;r (dağılır); ama m&uuml;minin imanından (hangi hadiseyle karşılaşırsa karşılaşsın) bir şey eksilmez.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 27: </strong>M&uuml;minin kalb&icirc; &ouml;zellikleri nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;M&uuml;min zeki ve akıllı olur. Sevinci y&uuml;z&uuml;nde ve h&uuml;zn&uuml; kalbinde olur. (Hakikatleri kapsama ve zorluklar karşısında tahamm&uuml;l a&ccedil;ısından) en geniş g&ouml;ğse ve (nefsini hor g&ouml;rme ve m&uuml;minlere tevazu g&ouml;sterme a&ccedil;ısından da) en zelil nefse sahip olur.&rdquo;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 28:</strong> Nefsi bozan ve fesada uğratan şey nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Kalbi hata ve g&uuml;nahlardan daha &ccedil;ok bozan bir şey yoktur. Hi&ccedil; ş&uuml;phesiz kalp (g&uuml;nah işlendiğinde) g&uuml;nahla uğraşıp durur ve (terk edilmediği ve devam edildiği takdirde) kalbe galebe eder; o zamanda kalbin &uuml;st&uuml;n&uuml; altına &ccedil;evirir.&rdquo;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 29: </strong>Kalp ne zaman sakıt olur (işlerliğini kaybeder)?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;İ&ccedil;inde şirk veya ş&uuml;phe bulunan kalp sakıttır.&rdquo;<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 30: </strong>Kalbi ısl&acirc;h eden ve g&uuml;&ccedil;lendiren nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;&Ouml;l&uuml;m&uuml; hatırlamak, nefsan&icirc; şehvetleri (arzuları) &ouml;ld&uuml;r&uuml;r, gafletin k&ouml;klerini kurutur, Allah-u Teal&acirc;&rsquo;nın verdiği vaatleri (insana hatırlatarak) kalbi g&uuml;&ccedil;lendirir, mizacı yumuşatır, hev&acirc; ve heves nişanelerini kırar, ihtiras ve tamah ateşini s&ouml;nd&uuml;r&uuml;r ve d&uuml;nyayı (insanın g&ouml;z&uuml;nde) k&uuml;&ccedil;&uuml;lt&uuml;r-değersizleştirir.&rdquo;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 31: </strong>Kalbin d&uuml;nya sevgisine bağlanmasının zararları nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kimin kalbi d&uuml;nya sevgisine bağlanırsa, &uuml;&ccedil; zarara uğraması ka&ccedil;ınılmaz olur: T&uuml;kenmeyen bir &uuml;z&uuml;nt&uuml;, ulaşılmaz bir arzu ve elde edilmez bir &uuml;mit.&rdquo;<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 32:</strong> Hikmet i&ccedil;eren kalbin (hikmetini) yok eden nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Gazap ve &ouml;fke, hikmetli kalbin (hikmetini) yok eder. Gazabına h&acirc;kim olmayan kimse, aklına da sahip olamaz.&rdquo;<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 33:</strong> Ahmağın kalbi ile hikmet sahibinin kalbi arasındaki fark nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Hasan Asker&icirc; (a.s): &ldquo;Ahmağın kalbi ağzındadır (d&uuml;ş&uuml;nmeden konuşur). Ama hikmet sahibinin dili kalbindedir (&ouml;nce d&uuml;ş&uuml;n&uuml;r, sonra uygun olursa konuşur).&rdquo;<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 34:</strong> Kalpte şehvet tohumunu eken şey nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;(Namahreme ) bakmaktan sakının; zira bu kalplere şehvet (tohumunu) eker ve sahibine fitne ve fesat olarak yeter. Ne mutlu g&ouml;z&uuml;n&uuml; kalbinde saklayan ve kalbini g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;ne koymayan kimseye!&rdquo;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 35: </strong>Gafil olmayan ve uyanık bir kalbe nasıl sahip olunur?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kim kalbini gafletten, nefsini şehvetten (nefsan&icirc; arzulardan) ve aklını cehaletten korursa, uyanıkların divanına yazılır (gafillerin değil).&rdquo;<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 36: </strong>Kalbi rahatlatmanın yolu nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Musa K&acirc;zım (a.s): &ldquo;Kim malsız-m&uuml;lks&uuml;z bir zenginlik istiyor, kalbinin hasetten rahatlamasını arzuluyor ve dininin sel&acirc;mette kalmasını diliyorsa, yalvararak Allah&rsquo;tan aklının kamilleşmesini istesin. Zira akleden kimse, kendisine yetene kanaat eder ve kim kendisine yeten şeye kanaat ederse, başkalarına muhta&ccedil; olmaz. Ama kim kendine yetene kanaat etmezse, hi&ccedil;bir zaman muhta&ccedil;lıktan kurtulamaz.&rdquo;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 37: </strong>Kalbi dağınıklıktan kurtarmanın, yumuşatmanın ve nurlandırmanın yolu nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;Beden rahatlığını, kalbini dağınıklıktan kurtarmakla sağlamaya &ccedil;alış; kalbin dağınıklığını, g&uuml;nah ve hataları azaltarak gider. Halvet yerlerde Allah&rsquo;ı &ccedil;ok&ccedil;a anarak kalbini yumuşat. H&uuml;z&uuml;n h&acirc;linin devamıyla kalbini nurlandır.&rdquo; (Maksat d&uuml;nyev&icirc; şeylere değil, Allah ve dostlarından ayrı kalmanın, ona l&acirc;yıkıyla kulluk edememenin, yapılan g&uuml;nah ve hataların h&uuml;zn&uuml; vs. gibi manev&icirc; kaygı ve h&uuml;z&uuml;nlerdir.)<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 38: </strong>Kalbimiz bazen şevkli, bazen ise h&acirc;lsiz-şevksiz oluyor; her iki durumda da ne yapmalıyız?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Musa K&acirc;zım (a.s): &ldquo;Kalpler bazen ikbal h&acirc;linde (istekli) olur, bazen idbar (şevksiz ve k&uuml;sk&uuml;n); bazen şevkli, bazen tembel. İkbal h&acirc;linde olduğunda basiret ve idrak sahibi olur. Şevksiz ve k&uuml;sk&uuml;n olduğunda ise &acirc;ciz ve tembel. İkbal ve şevk h&acirc;linde olduğunda, onda (iyi ameller i&ccedil;in) yararlanın; h&acirc;lsiz ve k&uuml;sk&uuml;n olduğunda ise onu kendi h&acirc;line bırakın (zorlamayın).&rdquo;<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 39:</strong> Kalbimizi hastalık ve afetlerden nasıl koruyabiliriz?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Ş&uuml;phesiz m&uuml;min, bir g&uuml;nah işlediğinde, kalbinde siyah bir nokta meydana gelir. Eğer t&ouml;vbe edip g&uuml;nahtan el &ccedil;eker ve mağfiret dilerse, kalbi o siyah noktadan temizlenir; ama g&uuml;nahı &ccedil;oğaltırsa, o siyah noktalar da &ccedil;oğalır. Allah-u Teal&acirc; da kitabında aynı şeyi beyan etmektedir: <strong>&lsquo;Asla, hayır; onların kazanmakta oldukları (k&ouml;t&uuml; ameller-g&uuml;nahlar), onların kalplerini paslandırmış-kirlendirmiştir.&rsquo;</strong>&rdquo;<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s): &ldquo;(İşlerin) akıbetini d&uuml;ş&uuml;nmek, kalbe (iyilikleri) aşılar.&rdquo;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 40:</strong> Kalplerimiz ne zaman s&uuml;k&ucirc;net ve itminana kavuşur ve hikmetin kapları h&acirc;line gelir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Allah&rsquo;ı zikretmek (onu unutmamak), g&ouml;ğ&uuml;slerin cil&acirc;sı ve kalbin s&uuml;k&ucirc;net ve itminan vesilesidir.&rdquo;<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	Hz. İsa (a.s): &ldquo;Eğer kalpleri şehvetler (nefsan&icirc; arzular) ahmaklaştırmazsa veya tamah ve d&uuml;nya hırsı onları pislemezse yahut nimetler onları katılaştırmazsa, (b&ouml;yle kalpler) hikmet kapları h&acirc;line gelir.&rdquo;<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Miz&acirc;n&rsquo;&uuml;l-Hikme, c.8, s.220.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Sefinet&rsquo;&uuml;l-Bih&acirc;r, c.6, s.358.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.70, s.55.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.7,s.60.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.88.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Hikmet-i İlah&icirc;, s.384.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- M&uuml;stedrek&rsquo;&uuml;l-Ves&acirc;il, c.1, s.12.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.8.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kenz&rsquo;&uuml;l-Umm&acirc;l, Hadis: 3043.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 4112.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.5, s.203.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.304.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 683.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 6021.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 6017.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.93.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.182.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.313.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.164.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.70, s.55.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.75, s.370.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- M&uuml;stedrek&rsquo;&uuml;l-Ves&acirc;il, c.2, s.341.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.53.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.73, s.399.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 198.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 109.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 73, s. 349</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 77, s. 59</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78, s. 115</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- A&rsquo;lam&rsquo;&uuml;d-Din s.297</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 83, s. 351</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Mişkat&rsquo;&uuml;l-Envar, s.167</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78,s.164</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Kenz&rsquo;&uuml;l-Ummal, Hadis: 42130</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Tenbih&rsquo;&uuml;l-Hav&acirc;tir, c. 2, s. 122</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Uddet&rsquo;&uuml;d-D&acirc;i, s.249</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- En-Nev&acirc;dir (R&acirc;vend&icirc;), s.4.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Men L&acirc; Yahzuruh&rsquo;ul-Fak&icirc;h, c.3, s.365.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78,s.24.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- el-K&acirc;f&icirc;, c.2, s.241.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- el-K&acirc;f&icirc;, c.3, s.343.</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- el-K&acirc;f&icirc;, c.3, s.397.</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- Ves&acirc;il&rsquo;&uuml;ş-Şia, c.1, s.44.</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.6, s.133.</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- Tuhef&rsquo;ul-Ukul (Arap&ccedil;a Metin), s.386.</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.391.</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.519.</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.84.</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.408.</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.408.</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.293.</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.354.</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- N&ucirc;r&rsquo;&uuml;s-Sekaleyn Tefsiri, c.5, s.532. / Mutaffif&icirc;n Suresi, ayet: 14.</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.197.</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- Gurer&rsquo;&uuml;l-Hikem</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.14, s.327.</p>\n	</div>\n</div>','Kalp Hakkında Kırk Sorunun Hadislerle Cevabı','','publish','closed','open','','kalp-hakkinda-kirk-sorunun-hadislerle-cevabi','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3072',0,'post','',0),(3073,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	Musa AYDIN</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	<strong>Soru 1:</strong> En iyi Kalp hangisidir?</p>\n\n<p>\n	<strong>Cevap:</strong> Hz. Emir&rsquo;&uuml;l-M&uuml;minin (a.s): &ldquo;Bilin ki hi&ccedil; ş&uuml;phesiz, Allah Subhanehu ve Teal&acirc; kalplerin i&ccedil;inden ancak hikmeti daha &ccedil;ok i&ccedil;ine alanını, insanların da ancak hakkı daha &ccedil;abuk icabet (kabul) edenini methetmiştir.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Şu kalpler kaplar gibidir; en iyisi en kapsayıcı olanıdır.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 2: </strong>Kalplerin i&rsquo;rab ve harekeleri nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kalplerin i&rsquo;rabı d&ouml;rtt&uuml;r: Ref&rsquo;, feth, cerr ve vakf. Kalbin ref&rsquo;i (y&uuml;celmesi), Allah&rsquo;ın zikrindedir. Kalbin fethi (a&ccedil;ılması), Allah&rsquo;ın rızasına razı olmaktadır. Kalbin cerri (inişi), Allah&rsquo;tan gayrisiyle meşgul olmaktadır. Kalbin vakfı (durgunluğu) ise, Allah&rsquo;tan gafil olmaktadır.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 3: </strong>Allah&rsquo;ın en &ccedil;ok sevdiği kalpler hangileridir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Yery&uuml;z&uuml;nde Allah&rsquo;ın kapları vardır ki bu kapların Allah&rsquo;a en sevimli olanı; berrak, yumuşak ve sağlam olanıdır; bu da kalplerde olur. Yumuşak olan kalp, kardeşlere yumuşak olandır. Sağlam olan kalp, kişinin hakkı s&ouml;yleyip Allah yolunda hi&ccedil;bir kınayanın kınamasından korkmayandır. Berrak ve temiz olanı ise, g&uuml;nahlardan temiz olandır.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 4:</strong> Allah hangi kalplere nazar eder?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Hi&ccedil; ş&uuml;phesiz Allah Tebareke ve Teal&acirc; sizin şekillerinize ve mallarınıza bakmaz; ancak kalplerinize ve amellerinize bakar.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kulların temiz kalpleri, Allah Subhanehu ve Teal&acirc;&rsquo;nın nazar ettiği yerlerdir. Kimin kalbi temiz olursa, Allah o kalbe (l&uuml;tuf g&ouml;z&uuml;yle) bakar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 5: </strong>Sağlam ve sel&acirc;metli kalp hangi kalptir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem&rsquo;e (s.a.a) sel&acirc;metli kalp sorulunca ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz ve nefsan&icirc; heveslere dayanmayan bir din, riya ve g&ouml;sterişsiz bir amel.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 6: </strong>Kalpler nasıl sel&acirc;mete kavuşur?</p>\n\n<p>\n	<strong>Cevap:</strong> Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kalbin ancak o zaman sel&acirc;mete kavuşur ki, kendin i&ccedil;in sevdiğini m&uuml;minler i&ccedil;in de sevesin.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 7: </strong>Allah bir kula hayrı dilerse ne olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Her kulun bir y&uuml;z&uuml;nde iki g&ouml;z&uuml; vardır ki onlarla d&uuml;nyev&icirc; olan şeyleri g&ouml;r&uuml;r. Bir de kalbinde iki g&ouml;z&uuml; vardır ki onlarla uhrev&icirc; (manev&icirc;) olan şeyleri g&ouml;r&uuml;r. Eğer Allah bir kula hayrı dilerse, kalbinde olan g&ouml;zlerini a&ccedil;ar; onlarla o kuluna gayben vaat ettiği şeyleri g&ouml;r&uuml;r. O zaman gayb&icirc; olan şeyle (kalp g&ouml;zleriyle), gayb&icirc; olan şeye iman eder.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 8: </strong>Allah bir kulu severse ne olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Hz. Emir&rsquo;&uuml;l-M&uuml;minin ali (a.s): &ldquo;Allah bir kulu severse, ona sel&acirc;metli bir kalp ve oturaklı bir ahl&acirc;k nasip eder.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 9: </strong>Kalplerin kilitlenmesi nasıl olur?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz senin bir kalbin ve (bu kalbin) kulakları vardır. Ve Allah bir kulu hidayet etmek isterse, kalbinin kulaklarını a&ccedil;ar. Ama hidayetini istemezse, kalbinin kulaklarını m&uuml;h&uuml;rler; artık asla ısl&acirc;h olmaz. Allah (Azze ve Celle), <strong>&lsquo;Yoksa kilitlenmiş kalpleri mi vardır?&rsquo;</strong> ayetinde de bunu buyurmak istiyor.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> (Tabi Allah-u Teal&acirc;&rsquo;nın isteyip istememesi de insanda hidayeti kabul etmek i&ccedil;in kabiliyet ve m&uuml;sait zeminin olup olmamasına bağlıdır.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 10: </strong>Bir m&uuml;minin kalbinde sevgimizin olup olmadığını nasıl anlayabiliriz?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;(M&uuml;min) kardeşinin kalbinde (sana karşı) sevgi olup olmadığını &ouml;ğrenmek istiyorsan, kendi kalbinde ona karşı (beslediğin hislerden) anla.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kim başkalarının gizli ayıplarını &ouml;ğrenmeye &ccedil;alışırsa, Allah onu kalplerin sevgisinden mahrum bırakır.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 11: </strong>Kalpleri nelerden temizlemeliyiz?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kalplerinizi g&uuml;nah pisliklerinden temizleyin ki haseneleriniz (iyi amerler) &ccedil;oğalsın.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Kalbinizi kinden temizleyin; zira kin, (insanı k&ouml;t&uuml;l&uuml;klere) susatan bir hastalıktır.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 12: </strong>Kalbin genişlemesi nasıl olur?</p>\n\n<p>\n	<strong>Cevap: </strong>Allah Resul&uuml; (s.a.a), <strong>&ldquo;Allah, kimin kalbini genişletirse, o, Rabbinden bir nur &uuml;zeredir.&rdquo;</strong> ayetinin tefsirinde ş&ouml;yle buyurmuştur: &ldquo;Nur, kalbe yerleştiğinde, o kalp a&ccedil;ılır genişler.&rdquo; Bazıları, &ldquo;Ya Resulallah, bunun bir al&acirc;met ve nişanesi yok mu?&rdquo; diye sorunca, &ldquo;Evet.&rdquo; buyurdu. &ldquo;O al&acirc;metler şunlardır: Gurur evinden (d&uuml;nyadan) uzaklaşmak ve ebediyet yurduna y&ouml;nelmek, &ouml;l&uuml;m zamanı gelip &ccedil;atmadan &ouml;l&uuml;me hazırlanmak. O h&acirc;lde kim bu d&uuml;nyada zahit olursa, (d&uuml;nyev&icirc;) arzuları kısalır ve d&uuml;nyayı ehline bırakır.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 13: </strong>Kalp nasıl m&uuml;h&uuml;rlenir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Tamah (d&uuml;nya hırsı) ehli olmaktan sakının; zira tamah kalbe şiddetli ihtirası bulaştırır ve kalpleri d&uuml;nya sevgisi m&uuml;hr&uuml;yle damgalar. (İnsan hidayet ve ısl&acirc;h kabiliyetini kaybeder.)&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 14: </strong>Perdelenmiş kalpler hangileridir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Musa K&acirc;zım (a.s): &ldquo;Allah-u Teal&acirc; Hz. Davud&rsquo;a ş&ouml;yle vahyetti: Ey Davud, ashabını nefsan&icirc; şehvet ve arzuları sevmekten sakındır ve korkut. Zira hi&ccedil; ş&uuml;phesiz kalpleri d&uuml;nya şehvetlerine bağlanmış kimselerin kalpleri bana karşı perdelenmiştir (il&acirc;h&icirc; tecellilere kapanmıştır).&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 15: </strong>Kalplerin de bedenler gibi cezası var mıdır?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;Allah&rsquo;ın hem kalplerde, hem de bedenlerde cezaları vardır: Ge&ccedil;im darlığı ve ibadette gevşeklik (bunlardandır; ancak) kul, kalbin taşlaşmasından daha b&uuml;y&uuml;k bir cezaya &ccedil;arptırılmamıştır.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 16: </strong>G&ouml;zyaşlarını kurutan nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;G&ouml;z yaşları ancak kalplerin katılaşmasından kurur. Kalplerin katılaşması ise, ancak g&uuml;nahların &ccedil;okluğundan kaynaklanır.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 17: </strong>Kalpleri katılaştıran sebepler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;&Uuml;&ccedil; şey kalbi katılaştırır: Boş ve (nefsan&icirc; eğilimlerini okşayan) şeyleri dinlemek (haram m&uuml;zik ve film gibi), (zevk i&ccedil;in ve ihtiyacı olmadığı h&acirc;lde) ava &ccedil;ıkmak, sultanın (g&uuml;&ccedil; sahiplerinin) kapılarında dolaşmak (onların d&uuml;nyalarından nasiplenmek i&ccedil;in s&uuml;rekli onlarla haşir neşir olmak).&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Mal ve servetin &ccedil;okluğu dini bozar, kalpleri katılaştırır.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Cimri kimsenin y&uuml;z&uuml;ne bakmak, insanın kalbini katılaştırır.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 18: </strong>Kalpleri hastalandıran şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Cedelleşmeden ve (m&uuml;min kimselere karşı) husumet ve d&uuml;şmanlık beslemekten ka&ccedil;ının. Zira bu ikisi (m&uuml;min) kardeşlere karşı kalpleri hastalıklı h&acirc;le getirir ve m&uuml;nafıklığa yol a&ccedil;ar.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 19: </strong>Kalplerdeki hastalıkların il&acirc;cı nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz Allah&rsquo;tan sakınmak ve takva ehli olmak, kalplerinizin hastalığının devası, g&ouml;n&uuml;llerinizin k&ouml;rl&uuml;ğ&uuml;n&uuml;n basireti, bedenlerinizin hastalığının şifası, g&ouml;ğ&uuml;slerinizin bozulmasının ısl&acirc;hı, nefislerinizdeki pisliğin temizliği ve g&ouml;zlerin pasının cil&acirc;sıdır.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 20: </strong>Kalp nasıl &ouml;l&uuml;r?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Kim (d&uuml;nyev&icirc;) bir şeye aşık olursa, o şey onun g&ouml;z&uuml;n&uuml; karartır ve kalbini hastalandırır; o zaman da sağlıksız bir g&ouml;zle bakar, sağlıksız bir kulakla duyar; (nefsan&icirc;) arzular aklını başından alır ve d&uuml;nya kalbini &ouml;ld&uuml;r&uuml;r.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 21: </strong>Kalbi &ouml;ld&uuml;ren diğer sebepler nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;D&ouml;rt şey kalbi &ouml;ld&uuml;r&uuml;r: G&uuml;nah &uuml;zerine g&uuml;nah yapmak (g&uuml;nah yapmakta ısrarcı davranmak) Kadınlarla &ccedil;ok m&uuml;nakaşa etmek. Ahmak kimseyle tartışmak; sen s&ouml;ylersin o s&ouml;yler ve bir t&uuml;rl&uuml; hayra d&ouml;nmez. &Ouml;l&uuml;lerle oturup kalkmak.&rdquo; &ldquo;Ya Resulallah, &ouml;l&uuml;ler nedir?&rdquo; diye sorulunca, ş&ouml;yle buyurdu:&rdquo;Her azgın, şımarık zengindir.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;&Ccedil;ok g&uuml;lmekten sakın; zira bu, kalbi &ouml;ld&uuml;r&uuml;r.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 22:</strong> Kalbi dirilten şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;D&uuml;ş&uuml;nmeyi terk etmeyin, zira bu basiretli kalbin dirilişi ve hikmet kapılarının anahtarıdır.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Fazilet sahipleriyle arkadaşlık yapmak, kalplerin dirilişidir.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 23:</strong> Kalpleri yumuşatan şeyler nelerdir?</p>\n\n<p>\n	<strong>Cevap:</strong> Resul-i Ekrem (s.a.a): &ldquo;Kalplerinizi yumuşaklığa alıştırın, &ccedil;ok tefekk&uuml;r edin ve Allah&rsquo;ın korkusundan &ccedil;ok ağlayın.&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Adamın birisi bir g&uuml;n Resulullah&rsquo;a gelerek kalbinin katılaşmasını şik&acirc;yet etti. Allah Resul&uuml; (s.a.a) ona ş&ouml;yle buyurdu: &ldquo;Kalbinin yumuşamasını istiyorsan, fakire yemek ver ve yetimin başına elini s&uuml;r (ona merhamet ve şefkat g&ouml;ster).&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s): &ldquo;Halvet (gizli) yerlerde &ccedil;ok zikrederek kalbi yumuşatmaya &ccedil;alış.&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 24:</strong> Kalplerin cil&acirc;sı nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Resul-i Ekrem (s.a.a): &ldquo;Demir suya temas ettiğinde paslandığı gibi şu kalpler de paslanır.&rdquo; &ldquo;O h&acirc;lde cil&acirc;sı nedir?&rdquo; diye sorulunca, ş&ouml;yle buyurdu: &ldquo;&Ouml;l&uuml;m&uuml; &ccedil;ok hatırlamak ve Kur&rsquo;&acirc;n okumak.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Bu kalplerin cil&acirc;sı Allah&rsquo;ın zikri ve Kur&rsquo;&acirc;n okumaktır.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz bakır paslandığı gibi kalpler de paslanır; o h&acirc;lde onu istiğfar ile parlatın.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 25: </strong>Kalpler ka&ccedil; kısımdır?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Kalpler d&ouml;rt kısımdır: İ&ccedil;inde iman olup da Kur&rsquo;&acirc;n olmayan. İ&ccedil;inde hem iman olan, hem de Kur&rsquo;&acirc;n. İ&ccedil;inde Kur&rsquo;&acirc;n olup da iman olmayan. İ&ccedil;inde ne Kur&rsquo;&acirc;n olan, ne de iman. Birinci kısım hurmaya benzer; tadı g&uuml;zeldir, ama kokusu yoktur. İkincisi miske torbasına benzer; ağzını a&ccedil;san da kokar, kapatsan da. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, &ccedil;&ouml;ğen (bir t&uuml;r bitki) gibidir; kokusu g&uuml;zeldir, ama tadı pistir. D&ouml;rd&uuml;nc&uuml;s&uuml; Ebu Cehil karpuzu gibidir; hem tadı k&ouml;t&uuml;d&uuml;r, hem de kokusu.&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 26: </strong>M&uuml;minin g&uuml;c&uuml; bedeninde midir, kalbinde mi?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Hi&ccedil; ş&uuml;phesiz m&uuml;minin g&uuml;c&uuml; kalbindedir. G&ouml;rmez misiniz o (m&uuml;min), bedeni zayıf ve cismi nahif olduğu h&acirc;lde geceleri ibadetle ve g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irir!&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Dağları yerinden oynatmak, (m&uuml;min) bir kalbi yerinden oynatmaktan daha kolaydır.&rdquo;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	Yine buyurmuştur: &ldquo;M&uuml;min dağdan daha sağlamdır. Zira dağlar (&ccedil;eşitli hadisler sonucunda) hacmi k&uuml;&ccedil;&uuml;l&uuml;r (dağılır); ama m&uuml;minin imanından (hangi hadiseyle karşılaşırsa karşılaşsın) bir şey eksilmez.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 27: </strong>M&uuml;minin kalb&icirc; &ouml;zellikleri nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;M&uuml;min zeki ve akıllı olur. Sevinci y&uuml;z&uuml;nde ve h&uuml;zn&uuml; kalbinde olur. (Hakikatleri kapsama ve zorluklar karşısında tahamm&uuml;l a&ccedil;ısından) en geniş g&ouml;ğse ve (nefsini hor g&ouml;rme ve m&uuml;minlere tevazu g&ouml;sterme a&ccedil;ısından da) en zelil nefse sahip olur.&rdquo;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 28:</strong> Nefsi bozan ve fesada uğratan şey nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Kalbi hata ve g&uuml;nahlardan daha &ccedil;ok bozan bir şey yoktur. Hi&ccedil; ş&uuml;phesiz kalp (g&uuml;nah işlendiğinde) g&uuml;nahla uğraşıp durur ve (terk edilmediği ve devam edildiği takdirde) kalbe galebe eder; o zamanda kalbin &uuml;st&uuml;n&uuml; altına &ccedil;evirir.&rdquo;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 29: </strong>Kalp ne zaman sakıt olur (işlerliğini kaybeder)?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;İ&ccedil;inde şirk veya ş&uuml;phe bulunan kalp sakıttır.&rdquo;<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 30: </strong>Kalbi ısl&acirc;h eden ve g&uuml;&ccedil;lendiren nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;&Ouml;l&uuml;m&uuml; hatırlamak, nefsan&icirc; şehvetleri (arzuları) &ouml;ld&uuml;r&uuml;r, gafletin k&ouml;klerini kurutur, Allah-u Teal&acirc;&rsquo;nın verdiği vaatleri (insana hatırlatarak) kalbi g&uuml;&ccedil;lendirir, mizacı yumuşatır, hev&acirc; ve heves nişanelerini kırar, ihtiras ve tamah ateşini s&ouml;nd&uuml;r&uuml;r ve d&uuml;nyayı (insanın g&ouml;z&uuml;nde) k&uuml;&ccedil;&uuml;lt&uuml;r-değersizleştirir.&rdquo;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 31: </strong>Kalbin d&uuml;nya sevgisine bağlanmasının zararları nelerdir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kimin kalbi d&uuml;nya sevgisine bağlanırsa, &uuml;&ccedil; zarara uğraması ka&ccedil;ınılmaz olur: T&uuml;kenmeyen bir &uuml;z&uuml;nt&uuml;, ulaşılmaz bir arzu ve elde edilmez bir &uuml;mit.&rdquo;<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 32:</strong> Hikmet i&ccedil;eren kalbin (hikmetini) yok eden nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;Gazap ve &ouml;fke, hikmetli kalbin (hikmetini) yok eder. Gazabına h&acirc;kim olmayan kimse, aklına da sahip olamaz.&rdquo;<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 33:</strong> Ahmağın kalbi ile hikmet sahibinin kalbi arasındaki fark nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Hasan Asker&icirc; (a.s): &ldquo;Ahmağın kalbi ağzındadır (d&uuml;ş&uuml;nmeden konuşur). Ama hikmet sahibinin dili kalbindedir (&ouml;nce d&uuml;ş&uuml;n&uuml;r, sonra uygun olursa konuşur).&rdquo;<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 34:</strong> Kalpte şehvet tohumunu eken şey nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Cafer Sadık (a.s): &ldquo;(Namahreme ) bakmaktan sakının; zira bu kalplere şehvet (tohumunu) eker ve sahibine fitne ve fesat olarak yeter. Ne mutlu g&ouml;z&uuml;n&uuml; kalbinde saklayan ve kalbini g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;ne koymayan kimseye!&rdquo;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 35: </strong>Gafil olmayan ve uyanık bir kalbe nasıl sahip olunur?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Cafer Sadık (a.s): &ldquo;Kim kalbini gafletten, nefsini şehvetten (nefsan&icirc; arzulardan) ve aklını cehaletten korursa, uyanıkların divanına yazılır (gafillerin değil).&rdquo;<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 36: </strong>Kalbi rahatlatmanın yolu nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Musa K&acirc;zım (a.s): &ldquo;Kim malsız-m&uuml;lks&uuml;z bir zenginlik istiyor, kalbinin hasetten rahatlamasını arzuluyor ve dininin sel&acirc;mette kalmasını diliyorsa, yalvararak Allah&rsquo;tan aklının kamilleşmesini istesin. Zira akleden kimse, kendisine yetene kanaat eder ve kim kendisine yeten şeye kanaat ederse, başkalarına muhta&ccedil; olmaz. Ama kim kendine yetene kanaat etmezse, hi&ccedil;bir zaman muhta&ccedil;lıktan kurtulamaz.&rdquo;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 37: </strong>Kalbi dağınıklıktan kurtarmanın, yumuşatmanın ve nurlandırmanın yolu nedir?</p>\n\n<p>\n	<strong>Cevap: </strong>İmam Muhammed B&acirc;kır (a.s): &ldquo;Beden rahatlığını, kalbini dağınıklıktan kurtarmakla sağlamaya &ccedil;alış; kalbin dağınıklığını, g&uuml;nah ve hataları azaltarak gider. Halvet yerlerde Allah&rsquo;ı &ccedil;ok&ccedil;a anarak kalbini yumuşat. H&uuml;z&uuml;n h&acirc;linin devamıyla kalbini nurlandır.&rdquo; (Maksat d&uuml;nyev&icirc; şeylere değil, Allah ve dostlarından ayrı kalmanın, ona l&acirc;yıkıyla kulluk edememenin, yapılan g&uuml;nah ve hataların h&uuml;zn&uuml; vs. gibi manev&icirc; kaygı ve h&uuml;z&uuml;nlerdir.)<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 38: </strong>Kalbimiz bazen şevkli, bazen ise h&acirc;lsiz-şevksiz oluyor; her iki durumda da ne yapmalıyız?</p>\n\n<p>\n	<strong>Cevap:</strong> İmam Musa K&acirc;zım (a.s): &ldquo;Kalpler bazen ikbal h&acirc;linde (istekli) olur, bazen idbar (şevksiz ve k&uuml;sk&uuml;n); bazen şevkli, bazen tembel. İkbal h&acirc;linde olduğunda basiret ve idrak sahibi olur. Şevksiz ve k&uuml;sk&uuml;n olduğunda ise &acirc;ciz ve tembel. İkbal ve şevk h&acirc;linde olduğunda, onda (iyi ameller i&ccedil;in) yararlanın; h&acirc;lsiz ve k&uuml;sk&uuml;n olduğunda ise onu kendi h&acirc;line bırakın (zorlamayın).&rdquo;<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 39:</strong> Kalbimizi hastalık ve afetlerden nasıl koruyabiliriz?</p>\n\n<p>\n	<strong>Cevap: </strong>Resul-i Ekrem (s.a.a): &ldquo;Ş&uuml;phesiz m&uuml;min, bir g&uuml;nah işlediğinde, kalbinde siyah bir nokta meydana gelir. Eğer t&ouml;vbe edip g&uuml;nahtan el &ccedil;eker ve mağfiret dilerse, kalbi o siyah noktadan temizlenir; ama g&uuml;nahı &ccedil;oğaltırsa, o siyah noktalar da &ccedil;oğalır. Allah-u Teal&acirc; da kitabında aynı şeyi beyan etmektedir: <strong>&lsquo;Asla, hayır; onların kazanmakta oldukları (k&ouml;t&uuml; ameller-g&uuml;nahlar), onların kalplerini paslandırmış-kirlendirmiştir.&rsquo;</strong>&rdquo;<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s): &ldquo;(İşlerin) akıbetini d&uuml;ş&uuml;nmek, kalbe (iyilikleri) aşılar.&rdquo;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Soru 40:</strong> Kalplerimiz ne zaman s&uuml;k&ucirc;net ve itminana kavuşur ve hikmetin kapları h&acirc;line gelir?</p>\n\n<p>\n	<strong>Cevap:</strong> Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s): &ldquo;Allah&rsquo;ı zikretmek (onu unutmamak), g&ouml;ğ&uuml;slerin cil&acirc;sı ve kalbin s&uuml;k&ucirc;net ve itminan vesilesidir.&rdquo;<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	Hz. İsa (a.s): &ldquo;Eğer kalpleri şehvetler (nefsan&icirc; arzular) ahmaklaştırmazsa veya tamah ve d&uuml;nya hırsı onları pislemezse yahut nimetler onları katılaştırmazsa, (b&ouml;yle kalpler) hikmet kapları h&acirc;line gelir.&rdquo;<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Miz&acirc;n&rsquo;&uuml;l-Hikme, c.8, s.220.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Sefinet&rsquo;&uuml;l-Bih&acirc;r, c.6, s.358.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.70, s.55.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.7,s.60.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.88.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Hikmet-i İlah&icirc;, s.384.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- M&uuml;stedrek&rsquo;&uuml;l-Ves&acirc;il, c.1, s.12.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.8.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Kenz&rsquo;&uuml;l-Umm&acirc;l, Hadis: 3043.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 4112.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.5, s.203.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.304.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 683.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 6021.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Gurer&rsquo;&uuml;l-Hikem, Hadis: 6017.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.93.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.77, s.182.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.313.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.164.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.70, s.55.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.75, s.370.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- M&uuml;stedrek&rsquo;&uuml;l-Ves&acirc;il, c.2, s.341.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.53.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.73, s.399.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 198.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 109.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 73, s. 349</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 77, s. 59</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78, s. 115</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- A&rsquo;lam&rsquo;&uuml;d-Din s.297</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 83, s. 351</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Mişkat&rsquo;&uuml;l-Envar, s.167</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78,s.164</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Kenz&rsquo;&uuml;l-Ummal, Hadis: 42130</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Tenbih&rsquo;&uuml;l-Hav&acirc;tir, c. 2, s. 122</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Uddet&rsquo;&uuml;d-D&acirc;i, s.249</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- En-Nev&acirc;dir (R&acirc;vend&icirc;), s.4.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Men L&acirc; Yahzuruh&rsquo;ul-Fak&icirc;h, c.3, s.365.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c. 78,s.24.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- el-K&acirc;f&icirc;, c.2, s.241.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- el-K&acirc;f&icirc;, c.3, s.343.</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- el-K&acirc;f&icirc;, c.3, s.397.</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- Ves&acirc;il&rsquo;&uuml;ş-Şia, c.1, s.44.</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.6, s.133.</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- Tuhef&rsquo;ul-Ukul (Arap&ccedil;a Metin), s.386.</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.391.</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.519.</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.84.</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.408.</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.408.</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- Tuhef&rsquo;ul-Uk&ucirc;l (Arap&ccedil;a Metin), s.293.</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.354.</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- N&ucirc;r&rsquo;&uuml;s-Sekaleyn Tefsiri, c.5, s.532. / Mutaffif&icirc;n Suresi, ayet: 14.</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.78, s.197.</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- Gurer&rsquo;&uuml;l-Hikem</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- Bih&acirc;r&rsquo;&uuml;l-Env&acirc;r, c.14, s.327.</p>\n	</div>\n</div>','Kalp Hakkında Kırk Sorunun Hadislerle Cevabı','','publish','closed','open','','kalp-hakkinda-kirk-sorunun-hadislerle-cevabi-2','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3073',0,'post','',0),(3074,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	<strong>Ayatullah Cevad&icirc; Amul&icirc;</strong></h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	İnsanın kemali, onun irad&icirc; amellerinin sayesinde ger&ccedil;ekleşir; yapmayı irade ettiği ameller de muhabbetinin mahsul&uuml;d&uuml;r. İnsanın bir şeye muhabbeti yoksa onu irade edemez, irade etmezse eylem ve hareketi de yapamaz. Aynı şekilde bir şeye nefret duymuyorsa, onu terk etmesi de s&ouml;z konusu olamaz. Vel&acirc;yet ve beraet, muhabbet ve adavetten kaynaklandığı i&ccedil;in tevelli ve tebberi, dinin esaslarından sayılmıştır. İnsanın sevdiğine tevellisi, buğz ettiğinden de teberrisi vardır. Muhabbetin ve adavetin &ouml;l&ccedil;&uuml;s&uuml; a&ccedil;ıklanmadığı m&uuml;ddet&ccedil;e, tevelli ve teberri me&ccedil;hul kalacak ve anlaşılamayacaktır.</p>\n\n<p>\n	Bir &ouml;nceki makalede tevelli ve teberrinin, iradet ve kerahet, muhabbet ve adavet ile olan ilişkisini ve aynı şekilde şehvet ve gazap, cezp ve def&rsquo; ile olan bağını a&ccedil;ıklamaya &ccedil;alıştık. İnsandaki bu duygunun, en alt seviyesinin &ldquo;cezp ve def&rsquo;&rdquo;, en y&uuml;ksek ve y&uuml;ce derecesinin ise &ldquo;tevelli ve teberri&rdquo; olduğunu beyan ettik. Bu iki makam arasında &ccedil;eşitli merhale ve aşamalar da mevcuttur. Yine &ouml;nceki makalede a&ccedil;ıkladık ki, muhabbetin merkezi ve yeri insanın kalbidir ve insanın birden fazla kalbi yoktur. Hakka muhabbet, batılı sevmekle bağdaşmaz ve bir yerde toplanamazlar. Bu konuyla ilgili ayetleri de delil olarak aktardık.</p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor:&rdquo; <em>İman, h&uuml;bb ve buğzdan (sevgi ve nefretten) başka bir şey değildir.&rdquo;</em> Dinin &ouml;z&uuml; muhabbettir, insan t&uuml;m eylem ve hareketlerini muhabbet esası &uuml;zerine yapar.</p>\n\n<p>\n	Hz. İbrahim (a.s), kendisine melekut &acirc;lemi g&ouml;sterilmesiyle birlikte, tevhide delil ikame ederken muhabbet yolunu se&ccedil;iyor: <strong>&ldquo;Ben batanları sevmem.&rdquo;</strong> (A&rsquo;r&acirc;f / 6) Yok olacak bir şeyin mahbup olmaya liyakati yoktur. İnsan eğer kendisine veya tabiat &acirc;lemindeki varlıklardan birisine muhabbet beslerse, bir batışla yok olan bir şeye g&ouml;n&uuml;l bağlamış olacaktır. Mahbup yok olunca, mahbubu ile arasında bağ olan muhabbet de yok olup kendisine zarar verecektir. Muhabbet ve mahbup daim&icirc; ve ebed&icirc; olursa, insana fayda sağlayacaktır. Mahbup fani olursa, ona beslenen muhabbet, insanı derde salacağı gibi onun yok olmasıyla da yok olacaktır. &Ccedil;&uuml;nk&uuml; mahbupsuz muhabbet devamlı azap verir insana.</p>\n\n<p>\n	Allah&rsquo;tan başkasına muhabbet beslemek, sapma olduğu gibi, bu muhabbetin kendisi de zarar vericidir. Bunun i&ccedil;in Hz. İbrahim (a.s) ibadet ve kulluğa l&acirc;yık olanın mahbup olması gerektiğini s&ouml;yl&uuml;yor. Y&uuml;ce Allah da m&uuml;minleri, Hz. İbrahim&rsquo;in (a.s) gittiği yolu ihya etmeye davet ediyor. Hz. İbrahim (a.s ), <strong>&ldquo;Ben batanları sevmem.&rdquo;</strong> s&ouml;z&uuml;yle, Allah&rsquo;ı sevdiğini belirtiyor; Allah da, O&rsquo;nu kendisine dost edindiğini beyan ediyor, <strong>&ldquo;Allah İbrahim&rsquo;i kendisine halil se&ccedil;ti.&rdquo;</strong> s&ouml;z&uuml;yle, m&uuml;minlere hitaben buyuruyor ki: <strong>&ldquo;İbrahim&rsquo;e ger&ccedil;ekten de en yakın olanlar, ona t&acirc;bi olanlarla bu Peygamber&rsquo;dir.&rdquo; </strong>(&Acirc;l-i İmr&acirc;n / 68) M&uuml;minler ve Peygamber, Hz. İbrahim&rsquo;e t&acirc;bi olarak onun mantığını ihya etmeye herkesten daha evl&acirc;dırlar.</p>\n\n<p>\n	Melekut &acirc;leminin sırlarını g&ouml;rmekten kaynaklanan mantık şudur: Yok olan ve fani olan, mahbup olamaz. Bu mantık, Ehlibeyt İmamları&rsquo;nın ibadet felsefesinde de g&ouml;r&uuml;lmektedir. Buyuruyorlar: &ldquo;<em>Biz, Allah&rsquo;a O&rsquo;nu sevdiğimizden dolayı kulluk ve ibadet ediyoruz; cennet arzusuyla ibadet eden t&uuml;ccarlar gibi ve cehennem korkusuyla ibadet eden k&ouml;leler gibi değildir bizim ibadetimiz.</em>&rdquo; İmamlar&rsquo;ın ibadeti bu asla ve mantığa g&ouml;redir. &Ccedil;&uuml;nk&uuml; &ouml;l&uuml;ms&uuml;z ve hay olana, muhabbet ebed&icirc; olabilir; nefs&icirc; istek, arzu ve ge&ccedil;ici lezzetlerin hi&ccedil;birisi bu mantıkta yer alamaz.</p>\n\n<p>\n	Unutulmaması gerekiyor ki, muhabbet tarikattır, muhabbet yoldur, muhabbet şeriattır. Muhabbet insanın kafasında bir şeyi hayal edip, onu seviyorum, demesi değildir.</p>\n\n<p>\n	&Acirc;l-i İmr&acirc;n Suresi&rsquo;nde belirtildiği gibi: <strong>&ldquo;De ki Allah&rsquo;ı seviyorsanız bana uyun.&rdquo;</strong> Sevmek, Resulullah&rsquo;a (s.a.a) t&acirc;bi olmak, ona uymaktır. Eğer birisi Allah&rsquo;ı sevdiğini iddia eder, Resulullah&rsquo;ı takip etmezse, bilmelidir ki onun iddiası mesnetsiz ve yalandır.</p>\n\n<p>\n	Y&uuml;ce Allah N&ucirc;r Suresi&rsquo;nde (62) m&uuml;minlerin, Resulullah&rsquo;ı yalnız bırakmayacaklarını ve &ouml;nemli işlerde devamlı yanında olacaklarını beyan ediyor: <strong>&ldquo;M&uuml;minler, ancak Allah&rsquo;a ve Resul&rsquo;&uuml;ne inanırlar ve onunla beraber, topluluğu gerektiren bir işte bulunurlarsa, izin almadan bırakıp gitmezler.&rdquo;</strong> İtikad&icirc; olarak Allah&rsquo;a ve Resul&rsquo;&uuml;ne (s.a.a) iman ederler, toplumsal alanda &uuml;mmetin birlikte yapması gereken işlerde rehber ve &ouml;nder olan Peygamber&rsquo;i yalnız bırakmazlar. Kendi şahs&icirc; işleri olsa dahi, Peygamber&rsquo;den izin almadan, onunla istişare etmeden ayrılmazlar. B&uuml;t&uuml;n din&icirc; meselelerde Peygamber lider ve rehber olduğundan, &ouml;nde gider ve il&acirc;h&icirc; h&uuml;k&uuml;mleri uygular; Allah&rsquo;ın muhabbetini kalbinde taşıyan m&uuml;minler de arkasından hareket ederler.</p>\n\n<p>\n	Muhabbet, sessiz kalmak ve oturmakla bağdaşmaz. &Ouml;nceki makalede kimlerin Allah&rsquo;ın mahbubu olduğunu ve bu makama nasıl ulaşılması gerektiğini ayetler ışığında a&ccedil;ıkladık.</p>\n\n<p>\n	Rivayetlerimizde Allah&rsquo;ın mahbupları arasında kimin daha y&uuml;ksek makama sahip olduğu da beyan edilmiştir. İmam buyuruyor: &ldquo;<em>İnsanların en &uuml;st&uuml;n&uuml;, ibadete aşık olandır</em>...&rdquo; Aşk, muhabbetin k&acirc;mil merhalesidir. Aşk, var olanı koruyan ve sahip olmadığını talep etme şevkidir. İnsan, şevkle ibadet eder, ibadet aşkına ulaşmak i&ccedil;in. &Ccedil;&uuml;nk&uuml; İmam buyuruyor ki: &ldquo;<em>İnsanların en &uuml;st&uuml;n&uuml;, ibadete aşık olandır</em>...&rdquo; İbadetin kendisi de mabuda aşık olmaya g&ouml;t&uuml;ren bir yoldur.</p>\n\n<p>\n	İbadet; aşık olmanın başlangıcıdır, yolun yarısında olmaktır, ibadete aşık olan hen&uuml;z hedefe ulaşmamıştır. Kimin maşuku, mabut olan Allah olursa o hedefe ulaşmıştır. Sadece ibadete aşık olmak yetmez. Rivayette belirtilen &ldquo;<em>İnsanların en &uuml;st&uuml;n&uuml;, ibadete aşık olandır</em>....&rdquo; s&ouml;z&uuml;nden maksat, ibadeti sadece ilah&icirc; g&ouml;rev olarak yerine getiren, ibadetten lezzet alan ve ibadeti seven değildir; bunların yanı sıra muhabbetin en y&uuml;ksek derecesi olan &ldquo;aşk&rdquo; derecesine ulaşandır maksat.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın iftiharlarından olan Seyyid İbn Tavus (r.a), &ccedil;ocuğunun buluğ &ccedil;ağına erdiği g&uuml;n&uuml; bayram olarak kutluyor ve ş&ouml;yle diyor: &ldquo;Allah&rsquo;a ş&uuml;kret ki, &ouml;lmedin ve Allah&rsquo;ın emirlerinin muhatabı oldun. Şimdiye kadar Allah seninle konuşmuyor, seni muhatap almıyordu ve senden bir şey istemiyordu; ama artık sen, Allah&rsquo;ın, &ldquo;<strong>Ey iman edenler</strong>!&rdquo; s&ouml;z&uuml;n&uuml;n muhatabı oldun. Allah&rsquo;ın bu s&ouml;z&uuml;yle konuştuğu kimselerden biri oldun. Bu hitap, il&acirc;h&icirc; emirleri yerine getirmek i&ccedil;in seni m&uuml;kellef kılmıyor, il&acirc;h&icirc; emirleri yapmak ile şereflendiriyor. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın emirlerini yerine getirmek zahmet ve k&uuml;lfet değil, şereftir.&rdquo;</p>\n\n<p>\n	İşte bu s&ouml;zler o ger&ccedil;ek muhabbetin &uuml;r&uuml;n&uuml;d&uuml;r. &ldquo;<em>İnsanların en &uuml;st&uuml;n&uuml;, ibadete aşık olandır</em>...&rdquo; rivayetinin sırrı da budur. İnsan, bu dereceye ulaştığında anlar ki, yalan aşk, maşukun yok olmasıyla dert verir, azap verir. Mahbubun yok olmasıyla verdiği dert ve azabı herkes anlayamaz, yalnız ger&ccedil;ek muhip anlar. İnsanların en &uuml;st&uuml;n&uuml; &ldquo;<strong>&Ouml;l&uuml;ms&uuml;z Hay</strong>&rdquo; olana aşık olanlardır. Mahbup ebed&icirc; olduğundan, muhabbetin son derecesi olan aşk da ger&ccedil;ek olacaktır. Aşk, maşukun eserlerini aşık olanda ihya eder, yaşatır.</p>\n\n<p>\n	Aşk kelimesi Arap&ccedil;a&rsquo;da &ldquo;aşaka&rdquo; kelimesinden alınmıştır. &ldquo;Aşaka&rdquo; sarmaşığa benzer bir bitkidir. Ağa&ccedil;ların g&ouml;vdesine sarılır ve ağacın nefes almasını engelleyerek yapraklarının sararmasına sebep olur ve ağacın vaktinden erken solmasını sağlar. Aşığın, sararmış g&ouml;r&uuml;nmesinin sebebi, aşkın onun nefes almasını engellemesinden, aşk ve şevkin, insanın hayvan&icirc; boyutunun gelişmesine mani olmasındandır. Aşk, İnsanın bedensel ve cism&icirc; olarak gelişmesini engeller ve her şeyden &uuml;st&uuml;n olan kendi gelişmesinin peşindedir. &ldquo;<em>İbadete aşık olan insanların en &uuml;st&uuml;n&uuml;d&uuml;r.</em>&rdquo; s&ouml;z&uuml;, yani ibadetin insanı tamamen &ccedil;epe&ccedil;evre sarması b&uuml;t&uuml;n varlığıyla ibadeti hissetmesidir.</p>\n\n<p>\n	Namaz kılarken edilen niyet, fikh&icirc; olarak niyet sayılır; ama m&acirc;na ehlinin yanında bunun kendisi gaflettir. Bir kimse namaz kılarken, &ldquo;&Ouml;ğle namazını kılıyorum kurbeten ilellah&rdquo; c&uuml;mlesini aklından ge&ccedil;irirse, bu fıkh&icirc; olarak niyet sayılır; ama irfan ehlinin nezdinde niyet değil, gaflettir. &Ccedil;&uuml;nk&uuml; niyet, tabiat &acirc;leminden kopup Allah&rsquo;a y&ouml;nelme, mahbuba koşmadır.</p>\n\n<p>\n	Namazın başından sonuna kadar d&uuml;nya işlerini d&uuml;ş&uuml;nen ve aklı insanlar arasında olan kimsenin, namazın sonunda &ldquo;Esselamu aleykum ve rahmetullahi ve berekatuh&rdquo; demesi, nasıl doğru olabilir?! &Ccedil;&uuml;nk&uuml; dışarıda olan biri i&ccedil;eri girdiği zaman, insanların arasında olmayan biri onların yanına geldiği zaman sel&acirc;m verir, insanların arasında olan sel&acirc;m vermez ki!</p>\n\n<p>\n	Namazda aklı tamamen d&uuml;nyada ve insanlarda olan birisi, insanlardan ayrılmamış ki bitince &ldquo;Esselamu aleykum...&rdquo; desin. Ama namazını, &ldquo;<em>Namaz, m&uuml;minin miracıdır.</em>&rdquo; hadisine g&ouml;re kılan, &ldquo;<em>Namaz kılan, kiminle m&uuml;nacat ettiğini bilse, asla namazı bitirmez.</em>&rdquo; hadisini anlayarak Rabb&uuml;&rsquo;l-&Acirc;lemin ile m&uuml;nacat eden ve &ldquo;<em>Namaz, her muttaki insanın (Allah&rsquo;a) yaklaşma vesilesidir.</em>&rdquo; hadisine tevecc&uuml;h ederek namazını kılan insan, niyetiyle tabiat &acirc;leminden u&ccedil;muş, d&uuml;nya ve insanlardan kopmuş ve kimseyi aklından ge&ccedil;irmemiş, sadece kendisi ve mabudu vardır namazında ve namazı sona erince mira&ccedil;tan iniyor, Allah ile m&uuml;nacattan bitiyor ve insanların arasına d&ouml;n&uuml;yor, bundan dolayı &ldquo;Esselamu aleykum ve rahmetullahi ve berekatuh&rdquo; diyor. Tekbiret&uuml;&rsquo;l-İhram&rsquo;ı ( Allah-u Ekber) ihram bağlamak olan; Lailaheillellah&rsquo;ı Allah&rsquo;a teslim olmak olan ve Sel&acirc;m&rsquo;ı bitiş olan namazdan sonra verilen sel&acirc;m ger&ccedil;ek sel&acirc;mdır.</p>\n\n<p>\n	&ldquo;<em>İnsanların en &uuml;st&uuml;n&uuml;, ibadete aşık olandır</em>...&rdquo; hadisi her t&uuml;rl&uuml; ibadete aşık olmayı i&ccedil;eriyor; madd&icirc;, manev&icirc;, batin&icirc; ve zahir&icirc; her t&uuml;rl&uuml; ibadete aşık olmayı, onunla sarmaş dolaş olmayı ve b&uuml;t&uuml;n varlığıyla onu hissetmeyi beyan ediyor.</p>\n\n<p>\n	İnsanın bu makama ulaşmasını engelleyen, y&uuml;kselmesine mani olan, d&uuml;nya sevgisidir. &ldquo;<em>D&uuml;nyayı sevmek, b&uuml;t&uuml;n hataların başıdır.</em>&rdquo; hadis-i şerifi, b&uuml;t&uuml;n g&uuml;nahların ve hataların sebebinin, insanın d&uuml;nyaya g&ouml;n&uuml;l vermesi ve sevmesi olarak belirtiyor.</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yle buyuruyor: &ldquo;<em>&Ccedil;obansız bir koyun s&uuml;r&uuml;s&uuml;ne, her iki taraftan kurtların saldırıp verdiği zarar-ziyan, d&uuml;nyayı seven ve makam peşinde olan M&uuml;sl&uuml;man kimsenin dinine verdiği zarardan daha fazla değildir.</em>&rdquo; Yalan ve ge&ccedil;ici muhabbetin, d&uuml;nyaya alaka bağlamanın, makam ve mevki peşinde olmanın insanın dinine vurduğu darbe ve verdiği zarar, kurtların koyun s&uuml;r&uuml;s&uuml;ne verdiği zararla mukayese edilemez. &Ccedil;&uuml;nk&uuml; kurt s&uuml;r&uuml;ye saldırdı mı yırtıcılığı oranında par&ccedil;alar, yalnız yiyebileceği miktarda par&ccedil;alamaz, gazap ateşini s&ouml;nd&uuml;rene kadar par&ccedil;alar ve onun par&ccedil;alama duygusu asla doymaz. D&uuml;nya muhabbeti kalbinde olan insan, bu &ouml;zelliğe sahip kurttan daha tehlikelidir. Bu gibi hadisler hakkında İsl&acirc;m &acirc;limleri bir&ccedil;ok makaleler yazmışlardır.</p>\n\n<p>\n	Allah&rsquo;a muhabbetin, b&uuml;t&uuml;n hayır, fazilet ve doğruluğun kaynağı, d&uuml;nya sevgisinin ise her g&uuml;nah ve hatanın başlangıcı olduğu rivayetlerin ışığında anlaşılmaktadır. Allah&rsquo;a muhabbetin faydası ve meyvesi hakkında &ouml;nceki yazımızda Kur&rsquo;&acirc;n ayetleri ışığında geniş bilgiler vermiştik. Ama &ldquo;d&uuml;nyanın her hata ve g&uuml;nahın başı olduğu ise&rdquo;, Nahl / 106&rsquo;da farklı tabirle beyan ediliyor. <strong>&ldquo;Fakat kim kalbini k&acirc;firliğe a&ccedil;arsa, işte Allah&rsquo;ın gazabı bunlaradır.&rdquo;</strong> Kalp ve canlarını k&uuml;f&uuml;r ile dolduran, g&uuml;nah ve ink&acirc;r ile kalplerini genişleten kimse, isyan ve tuğyanlarının neticesinde kendi sonunu hazırlamıştır. İl&acirc;h&icirc; gazabı hak eden, kendi sonunu hazırlamıştır. Kalbini, il&acirc;h&icirc; maarif i&ccedil;in a&ccedil;ması gerekirken d&uuml;nyaya meyletmesi sonucu g&uuml;nah ve isyanla, k&uuml;f&uuml;r ve tuğyanla doldurmaktadır. Kalp, Allah&rsquo;ın muhabbetinin yeri olması gerekirken, d&uuml;nya muhabbetinin ve k&uuml;fr&uuml;n sahnesine d&ouml;nm&uuml;şt&uuml;r. İlah&icirc; gazabı hak eden, kendi sonunu hazırlamıştır.</p>\n\n<p>\n	<strong>&ldquo;Sizi rızıklandırdığımız tertemiz şeyleri yiyin ve bu hususta taşkınlık etmeyin, sonra size gazabım vacip olur ve kime gazabım vacip olursa u&ccedil;uruma yuvarlanır, hel&acirc;k olur.&rdquo;</strong> (T&acirc;h&acirc; / 81) Ayetin dediği gibi, insan tuğyan ederse, Allah&rsquo;ın gazabını hak eder; gazabı hak eden, hel&acirc;k olur; hel&acirc;k olan ise, artık tek&acirc;m&uuml;l yoluna giremez.</p>\n\n<p>\n	Nahl Suresi&rsquo;nin devamında b&uuml;t&uuml;n bunların sebebi d&uuml;nya sevgisi olarak belirtiliyor: <strong>&ldquo;Bu da d&uuml;nya yaşayışını sevip ahiretten &uuml;st&uuml;n tutmalarındandır.&rdquo;</strong> (Nahl / 107) Onlar d&uuml;nyayı kendilerine mahbup olarak se&ccedil;ip ahirete tercih ettiler. İnsanı, Allah&rsquo;a yaklaştıran ahirettir. Ahiret sevgisinin &ouml;teki d&uuml;nyada karşılığı vardır; ama d&uuml;nya sevgisi, insanı bu d&uuml;nyada Allah&rsquo;tan uzaklaştırdığı gibi ahirette de azap g&ouml;rmesine sebep olacaktır. İl&acirc;h&icirc; intikamların hepsinin kaynağı d&uuml;nyayı sevmek ve onu mahbup edinmektir. Batıl sevgisini tercih eden, hedefe ulaşamaz: <strong>&ldquo;Ş&uuml;phe yok ki, Allah, k&acirc;fir olan topluluğu doğru yola sevk etmez.&rdquo;</strong> K&acirc;fir olan, hak yoldan saptığı gibi aklı da devre dışı bırakmış, yanlış yola sapmıştır. <strong>&ldquo;Onlar, &ouml;yle kimselerdir ki Allah, onların kalplerini, g&ouml;zlerini, kulaklarını m&uuml;h&uuml;rlemiştir ve onlardır gaflet edenlerin ta kendisi.&rdquo;</strong> Onlar gafildirler, kalpleri m&uuml;h&uuml;rl&uuml; olduğundan anlamaları gereken il&acirc;h&icirc; maarifi anlamazlar, kulakları m&uuml;h&uuml;rl&uuml; olduğundan duymaları gereken hakkı duyamazlar, g&ouml;zleri m&uuml;h&uuml;rl&uuml; olduğundan batin&icirc; g&ouml;zle g&ouml;rmeleri gereken şeyleri g&ouml;remezler. Ş&uuml;phesiz gafildirler, gaflette olan da h&uuml;srana uğramıştır. <strong>&ldquo;Ş&uuml;phe yok ki onlar, ahirette h&uuml;srana uğrayanlardır.&rdquo;</strong> Gafletten aklı k&ouml;relmiş ve idrak edemeyen insana ise evham h&acirc;kim olur; akıl ve vahiyden mahrum kalan insan, hayal tuzağına d&uuml;şm&uuml;şt&uuml;r. Hayalperest biri asla muhabbet yolunda gidemez, b&ouml;yle olunca da Allah&rsquo;ın mahbubu olamaz, Allah&rsquo;ın sevdiklerinin arasında yer alamaz.</p>\n\n<p>\n	<strong>&ldquo;...ve Allah &ouml;v&uuml;n&uuml;p kibirlenen hi&ccedil; kimseyi sevmez.&rdquo;</strong> (Had&icirc;d / 23) Ayette ge&ccedil;en &ldquo;muhtal&rdquo; kelimesi, hayalperest, hayal ile hareket eden, tahayyulatın (hayallerin) esiri olmuş, kendisini evhama kaptırmış, hayal &uuml;r&uuml;n&uuml;ne dayanan ve hayalin değer verdiği unvanlara sığınan kimseye denir. Allah&rsquo;tan başka her şey itibar&icirc;dir (ge&ccedil;ici ve mecazdır). Bir kimse hayal &uuml;r&uuml;nlerine sığınıp ona değer verirse, o insana muhtal denir. Muhtal kimse kibirlenir. Kibir de batıl olduğu i&ccedil;in muhtal kimse Allah&rsquo;ın mahbubu olamaz. &Ccedil;&uuml;nk&uuml; muhabbetin yolu aklın yoludur vehim ve hayalin değil.</p>\n\n<p>\n	Bir kimse Allah&rsquo;ın mahbubu olmak istiyorsa, akıl ve vahyin yolunda gitmelidir. Bir insan sahip olduğu makam ile kibirlenir ve b&ouml;b&uuml;rlenirse, bilmelidir ki, muhabbet yolundan sapmış ve asla Allah&rsquo;ın sevdiği kimselerden olamayacak ve dinden de uzaklaşacaktır.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) buyuruyor ki: <em>&ldquo;Din, h&uuml;bb ve buğzdan (sevgi ve nefretten) başka bir şey değildir.&rdquo; </em>Dinin &ccedil;abası, insanın aklını idare etmesini vahyin g&ouml;lgesinde sağlamaktır.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) da ş&ouml;yle buyuruyor: <em>&ldquo;D&uuml;nyaperest, d&uuml;nyaya aldanan insan, ipekb&ouml;ceği gibidir; &ccedil;abaladık&ccedil;a kendi etrafında d&ouml;ner, d&ouml;nd&uuml;k&ccedil;e daha fazla &uuml;retir ve &uuml;rettiği kendi emeği kendisini boğar, arada kalıp &ouml;l&uuml;r.&rdquo;</em></p>\n\n<p>\n	D&uuml;nyayı sevmek, insanın Allah&rsquo;a ulaşmasını engeller. Bu insan, ipekb&ouml;ceği gibi &ccedil;alışıp &ccedil;abalar; sonunda kendi &ccedil;abası ve emeği kendisini &ouml;ld&uuml;r&uuml;r. D&uuml;nya, eğitim ve &ouml;ğretim &acirc;lemi olarak g&ouml;r&uuml;l&uuml;rse, dut yaprağı ipeğe &ccedil;evrilir; insan doğru yolu kat ederse, melek sıfatlı olur ve kanatlanıp mahbuba u&ccedil;ar, ipekb&ouml;ceği gibi yolun yarısında kendi mahsul&uuml;nde boğulmaz. Rivayetlerde Allah&rsquo;tan başka her şey d&uuml;nya olarak belirtiliyor ve ona g&ouml;n&uuml;l bağlamak her g&uuml;nahın kaynağı olarak tanıtılıyor. <strong>&ldquo;Bu da d&uuml;nya yaşayışını sevip ahiretten &uuml;st&uuml;n tutmalarındandır.&rdquo;</strong> ayet-i celilesi buna işaret etmektedir.</p>\n\n<p>\n	Kalbi d&uuml;nya muhabbetiyle dolan insan gafildir. Allah muhabbeti de yalnız kalp ile elde edileceğinden, d&uuml;nyayı seven insan Allah muhabbetinden mahrum kalacaktır. Resulullah&rsquo;a (s.a.a) kalbi gaflet ile dolan insan ile ilişkisini kesmesi emrediliyor: <strong>&ldquo;Sabah, akşam rızasını dileyerek Rablerine dua edenlerle beraber sabret ve d&uuml;nya yaşayışının ziynetini dileyenlere uyup ayırma g&ouml;zlerini onlardan ve bizi anmamaları i&ccedil;in g&ouml;n&uuml;llerine gaflet verdiğimiz hev&acirc; ve heveslerine uymuş ve işi hadden aşıp taşmış kişiye itaat etme.&rdquo;</strong> (Kehf / 28)</p>\n\n<p>\n	Ayet, Resulullah&rsquo;a (s.a.a) kiminle beraber olması gerektiğini ve kimlerden uzak durması gerektiğini beyan ediyor. Allah&rsquo;ı devamlı yad eden mustazaf ve fakir tabaka ile beraber ol, diyor. D&uuml;nya ziynetine g&ouml;n&uuml;l verenler, Resulullah&rsquo;a &ldquo;şu fakir, fukarayı terk et de, biz senin yanında yer alalım, onlarla beraber olmak bize ağır geliyor.&rdquo; diye teklif ettiklerinde Allah buyuruyor ki: <strong>&ldquo;ve d&uuml;nya yaşayışının ziynetini dileyenlere uyma.&rdquo;</strong> Yani, mustazaflardan ve fakirlerden g&ouml;z&uuml;n&uuml; ayırma. D&uuml;nya muhabbeti kalbine dolmuş insanlar Allah&rsquo;ı zikir etmekten gaflettedirler, en b&uuml;y&uuml;k nimet olan Allah&rsquo;ı, yad etmekten mahrumdurlar, onların canları Allah&rsquo;ın muhabbetine l&acirc;yık değildir, sakın onlarla beraber olma.</p>\n\n<p>\n	Allah, kendisini yad etmeyen, Peygamber&rsquo;e t&acirc;bi olmayan, Allah&rsquo;ın kitabı Kur&rsquo;&acirc;n&rsquo;ı terk eden kimselerin kalbinden Allah&rsquo;ı zikir etme ve kıyameti hatırlama tevfikini alır. Kıyameti yad etmek &ouml;zel bir nimettir ve Allah, onu herkese nasip etmez, yalnızca &ouml;zel kullarına verir: <strong>&ldquo;Biz onları daima yurtları olan ahireti anma huyuyla yarattık da &ouml;zleri temiz, ihl&acirc;s sahibi kullar kıldık.&rdquo;</strong> (S&acirc;d / 46)</p>\n\n<p>\n	Bu nimet, l&acirc;yık olmayanlara verilmez: <strong>&ldquo;Yery&uuml;z&uuml;nde haksız yere ululuk taslayanlara, ayetlerimizi idrak ettirmeyeceğiz...&rdquo;</strong> (A&rsquo;r&acirc;f / 146) <strong>&ldquo;Allah g&ouml;n&uuml;llerini d&ouml;nd&uuml;rm&uuml;şt&uuml;r onların, &ccedil;&uuml;nk&uuml; onlar anlamaz bir topluluktur.&rdquo;</strong> (Tevbe / 127) Onlar din yolunu terk edip haktan ayrıldılar mı, Allah, onların hakkı anlama yeteneklerini alır ve onları bu nimetten mahrum bırakır.</p>\n\n<p>\n	<strong>Netice olarak şu noktalar a&ccedil;ıklanmış oluyor:</strong></p>\n\n<p>\n	1.- Tevelli ve teberrinin temelini, muhabbet ve adavet oluşturur.</p>\n\n<p>\n	2- Muhabbetin merkezi kalptir ve insanın sadece bir kalbi vardır.</p>\n\n<p>\n	3- Kur&rsquo;&acirc;n&rsquo;da muhabbet ve adavet konusu incelenmediği m&uuml;ddet&ccedil;e, tevelli ve teberri anlaşılamaz.</p>\n\n<p>\n	4- Allah muhabbeti ve d&uuml;nya muhabbeti bir kalpte birleşmez</p>\n\n<p>\n	5- Tevellinin &ouml;z&uuml;n&uuml;, Allah muhabbeti oluşturur.</p>\n\n<p>\n	6- Tevelliyi engelleyen en b&uuml;y&uuml;k engel, d&uuml;nya sevgisidir.</p>\n\n<p>\n	7- Tevelli ve teberri makamına ancak Peygamber&rsquo;e t&acirc;bi olmak ile ulaşılır.</p>\n\n<p>\n	8- Tevelli ve teberri insanın hayatının her alanında tecelli etmeli, ibadet ve dua vs.</p>\n\n<p>\n	9- Tevelli ve teberri Allah&rsquo;a ger&ccedil;ek kulluğun temelini oluşturur.</p>\n\n<p>\n	10- Dinin &ouml;z&uuml; tevelli ve teberriden başka bir şey değildir.</p>','Tevelli Ve Teberri','','publish','closed','open','','tevelli-ve-teberri','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3074',0,'post','',0),(3075,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 style=\"text-align: right;\">\n	Himmet SOHRAPPUR</h5>\n\n<p>\n	&nbsp;\n	<p>\n		Bu b&ouml;l&uuml;mde Allah&rsquo;ın l&uuml;tf&uuml;yle il&acirc;h&icirc; aşkın manev&icirc; etkilerine değineceğiz. Hepimiz biliyoruz ki aşk, sevginin zirvesi, y&uuml;ksek ve heyecanlı derecesidir. Aynı zamanda ender bulunan bir kimya (iksir) konumunda olup al&ccedil;ak bir varlıktan y&uuml;ce bir kişilik yarattığı, insanın bakır varlığını altın kemaline d&ouml;n&uuml;şt&uuml;rd&uuml;ğ&uuml; i&ccedil;in &ccedil;ok olumlu etkileri vardır. Bu etkiler ise başlıca şunlardan ibarettir:</p>\n</p>\n\n<h3>\n	1- Ruhta Zarafet ve İncelik</h3>\n\n<p>\n	İl&acirc;h&icirc; aşkın ışıldamasıyla insanın ruhu katılık zulmetinden kurtulur ve ruh bahar gibi zarifleşir. İnsanın kalbinde safa, samimiyet ve tek renkli olmak g&uuml;lleri biter ve şefkat tozu kalplerin boşluğuna dağılır; g&uuml;zellikler seher vakitleri esen hafif r&uuml;zgar gibi ruhunun sahrasında esmeye başlar. &Ccedil;&uuml;nk&uuml; bu durumda ruhunun sedefi, il&acirc;h&icirc; aşk cevherinden boş olan kimsenin tam aksine il&acirc;h&icirc; bir renk bulur ve ruhunda il&acirc;h&icirc; sevgi meşalesi yanar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Her kimde olmazsa aşktan eser</p>\n\n<p>\n	Nur bağışından umudun keser</p>\n\n<p>\n	Par&ccedil;alar t&uuml;mlere y&ouml;nelirler</p>\n\n<p>\n	B&uuml;lb&uuml;llerse g&uuml;le aşk beslerler</p>\n\n<p>\n	Hakk&rsquo;ın aşkının havasında raks ederler</p>\n\n<p>\n	Dolunay gibi eksiksiz cilve ederler</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Damla, damladır; fakat denize ulaştığında y&uuml;celik kazanır ve artık damla olmaktan &ccedil;ıkar ve denizde fani oluverir. İnsanın y&uuml;ce ruhu da, il&acirc;h&icirc; aşk okyanusuna ulaşınca, y&uuml;celiverir ve varlığının zerresi aşk g&uuml;neşine ulaşınca, aleme ışıldayan bir ay gibi y&uuml;celik kazanır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Zerreden d&uuml;ş&uuml;k değilsin; al&ccedil;alma; sevgi besle</p>\n\n<p>\n	Ta ki g&uuml;neşin halvetg&acirc;hına ulaşasın d&ouml;nerek</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	2- Esrarı İdrak Etmek</h3>\n\n<p>\n	İl&acirc;h&icirc; aşk nuru, salikin kalbine ışıldayıp Hakk&rsquo;ın aşkının cazibesi kalp aynasını parlattığı zaman, insanın ruhu il&acirc;h&icirc; sırlara ve rabban&icirc; ger&ccedil;eklere vakıf olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hak kadehi i&ccedil;en arifler</p>\n\n<p>\n	Sırları bilip gizlediler</p>\n\n<p>\n	&Ouml;ğrenenler Hakk&rsquo;ın sırlarını</p>\n\n<p>\n	M&uuml;h&uuml;rleyip diktiler ağızlarını</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet, maarif ve esrar &ccedil;eşmesi yalnız aşıkların g&ouml;nl&uuml;nden kaynar; ilham ve işrak sahiline ise ancak il&acirc;h&icirc; sevgi deryası yoluyla ulaşmak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kalp g&ouml;z&uuml;n&uuml; a&ccedil; ki canı g&ouml;resin</p>\n\n<p>\n	&Acirc;lemde g&ouml;r&uuml;lmez şeyleri g&ouml;resin</p>\n\n<p>\n	Y&ouml;nel aşk iklimine ki</p>\n\n<p>\n	T&uuml;m afakı g&uuml;listan g&ouml;resin</p>\n\n<p>\n	Neyin varsa aşka verirsen</p>\n\n<p>\n	K&acirc;firim eğer ziyan g&ouml;resin</p>\n\n<p>\n	Can ver ki aşk ateşine</p>\n\n<p>\n	Aşkı canın kimyası g&ouml;resin.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ariflerden olan İzzeddin Nesef&icirc;, il&acirc;h&icirc; aşkla hakikatleri idrak etmek hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Salik aşk mertebesine ulaşıp aşk ateşiyle yanacak olursa tertemiz, saf ve sade olur; son derece sade olan ceberut ehliyle bağlantı kurar. Salikin g&ouml;n&uuml;l aynası ceberut ehliyle m&uuml;nasebet sağlarsa, ceberut &acirc;leminden haberdar olur, b&ouml;ylece ceberut &acirc;leminden bu &acirc;lem i&ccedil;in gelen her şeyden bu &acirc;leme ulaşmadan &ouml;nce haberdar olur; bu durumda diğerlerinin uykuda g&ouml;rd&uuml;ğ&uuml; şeyi o uyanıkken g&ouml;r&uuml;r.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Varsa yar aşkından sende bir haber</p>\n\n<p>\n	Can ver de cananı g&ouml;r&uuml;ver</p>\n\n<p>\n	Aşk, dalgası g&ouml;r&uuml;nmeyen bir deryadır</p>\n\n<p>\n	Deryanın suyu ateş ve dalgası cevher</p>\n\n<p>\n	Cevheri esrar ve onun her tarafı</p>\n\n<p>\n	Saliki manaya doğru g&ouml;t&uuml;r&uuml;verir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk olmadık&ccedil;a varlık &acirc;leminin b&uuml;lb&uuml;l&uuml;n&uuml;n dilber şarkısına tanık olunamaz ve sırlar g&uuml;neşinin nurları sadece aşkla ışıldar ve insan anlaması gerekeni anlar ve g&ouml;rmesi gerekeni g&ouml;r&uuml;verir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sonunda &ccedil;ekişmeler arasında beni</p>\n\n<p>\n	Aşkının cezbesi &ccedil;ekti kendine</p>\n\n<p>\n	Işıldadı aşkın nurları kalbime</p>\n\n<p>\n	Oldu vakıf ruhuma, aşkın sırları ayan</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yine g&ouml;rd&uuml;m aşk ve zevkin kemalinden</p>\n\n<p>\n	D&uuml;nyanın t&uuml;m zerreleri yukarıdan, aşağıdan</p>\n\n<p>\n	Kemalden dolayı s&ouml;yler Mensur gibi</p>\n\n<p>\n	A&ccedil;ık&ccedil;a Ene&rsquo;l-Hak feryadını her biri</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	B&uuml;y&uuml;k arif, Attar Nişabur&icirc;, Makamatu&rsquo;t-Tuyur adlı eserinde y&uuml;rekleri yakan aşkın, hakikatleri idrak edebileceğine ve il&acirc;h&icirc; sırları anlayabileceğine inanmaktadır. B&uuml;lb&uuml;l&uuml;n kıssasında, kendisine bir mahrem ve bir aşina g&ouml;remediği i&ccedil;in sırlarını a&ccedil;mayan, hi&ccedil; kimseye sırlarını s&ouml;ylemeyen Attar, aşkı olağan &uuml;st&uuml; bir g&uuml;&ccedil; bilmekte ve onu ş&ouml;yle tavsif etmektedir.:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Geldi mest mest b&uuml;lb&uuml;l-i şeyda</p>\n\n<p>\n	Aşkın kemalinden ne yoktur, ne h&uuml;veyda.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Vardı her bin şarkıda bir manası</p>\n\n<p>\n	Her anlamda da &acirc;lem dolusu sırları.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Dedi ki: Bende son buldu aşkın esrarı</p>\n\n<p>\n	Her gece s&ouml;ylediğim aşkın tekrarı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Davut gibi işler ters d&uuml;şmemiş ey yar</p>\n\n<p>\n	Ta ki aşk Zebur&rsquo;un okuyayım zar zar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Neyde ki sır ve h&uuml;z&uuml;n s&ouml;z&uuml;md&uuml;r benim</p>\n\n<p>\n	Pen&ccedil;esindeki sırrımın n&acirc;lesidir benim.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&uuml;listandaki heyecan bendendir</p>\n\n<p>\n	Aşıkların kalbindeki tufan bendendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Zorlar ise aşk benim ruhumu</p>\n\n<p>\n	Derya gibi dalgalandırır ruhumu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kim g&ouml;rd&uuml;yse nurumu aklı kayboldu</p>\n\n<p>\n	Her ne kadar uyanık geldiyse de mest oldu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Uzun yıl boyunca g&ouml;rmeyince bir mahrem</p>\n\n<p>\n	Kapanırım i&ccedil;ime, kimseye sır s&ouml;ylemem her dem</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet, marifet ve manalar meclisinde, aşk tatlı bir şaraptır ve aşkın nuruyla aydınlanan bir ruh, d&uuml;nyayı g&ouml;steren keşifler kadehi olur ve soyut &acirc;lemden gelen her şeyin resmi aşık olan arifin kalbine yansır.</p>\n\n<h3>\n	3- Hakk&rsquo;ın Cilvelerine Sevgi Duymak</h3>\n\n<p>\n	İl&acirc;h&icirc; aşkın etkilerinden biri de, sevgi besleyen kişi Allah Teala&rsquo;nın t&uuml;m mazhar ve cilvelerine ilgi duyar ve sevgilinin b&uuml;t&uuml;n nişanelerine sevgi besler. Mecnun&rsquo;un, Leyla&rsquo;nın mahallesinde bir k&ouml;peği g&ouml;r&uuml;nce onun etrafında d&ouml;n&uuml;p onu seyrettiği meşhurdur.</p>\n\n<p>\n	Arif ve aşık-ı şeyda da her şeyi Hakk&rsquo;ın cilvesi olarak bilmekte ve b&uuml;t&uuml;n varlıklarda maşukunun cemalini g&ouml;rmektedir. &Ccedil;&uuml;nk&uuml; Hak Teala&rsquo;nın zatı her şeye tecelli etmiştir ve varlık nurlarının ışınları onun zatının g&uuml;neşinden kaynaklanmış ve mahiyetlerin dalgaları O&rsquo;nun varlık deryasından harekete ge&ccedil;miştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ay y&uuml;zl&uuml; g&uuml;zellerin y&uuml;z&uuml;nde senin nurunu g&ouml;rd&uuml;m</p>\n\n<p>\n	Cevherin dudağında senin s&ouml;z&uuml;n&uuml;n yağmurunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mescitte, meyhanede seni ararım</p>\n\n<p>\n	K&acirc;be&rsquo;de, puthanede senin nurunu g&ouml;rd&uuml;m.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nereye gidersem inlerim b&uuml;lb&uuml;l-&uuml; şeyda gibi</p>\n\n<p>\n	Baştanbaşa &acirc;lemi senin g&uuml;lzarın g&ouml;rd&uuml;m.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşık insanın d&uuml;nyev&icirc; hayatı da neşe ve sevin&ccedil; i&ccedil;inde ge&ccedil;er; &ccedil;&uuml;nk&uuml; d&uuml;nyayı Sevgili&rsquo;nin cilvesi g&ouml;r&uuml;r ve h&acirc;l diliyle:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Neşeliyim ben bu d&uuml;nyada, &ccedil;&uuml;nk&uuml; d&uuml;nya neşelidir O&rsquo;ndan</p>\n\n<p>\n	Aşığım b&uuml;t&uuml;n d&uuml;nyaya, &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n d&uuml;nya O&rsquo;ndandır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Seherlerde ganimet bil ey yar İsa nefesini</p>\n\n<p>\n	Ki &ccedil;&uuml;nk&uuml; &ouml;l&uuml; kalbi diriltecek bu nefes O&rsquo;ndandır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;n&uuml;l evinde il&acirc;h&icirc; aşk alevi y&uuml;kselen, il&acirc;h&icirc; aşk bulutu ruhunun zeminine g&ouml;lge salan ve ruhunun şeceresinde Allah Teala&rsquo;nın sevgi meyvesi yeşeren kimse, &acirc;lemi Hak Teala&rsquo;nın cemalinin mazharı g&ouml;r&uuml;r ve b&ouml;ylece tabiata, varlık sistemine, Allah&rsquo;ın velilerine ve temiz kişilere karşı aşk besler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hayal &acirc;leminin nakşını g&ouml;r&uuml;yorum</p>\n\n<p>\n	Hayalimde o cemali g&ouml;r&uuml;yorum</p>\n\n<p>\n	B&uuml;t&uuml;n &acirc;lem aşkın mazharı olduğundan</p>\n\n<p>\n	Her şeyi kemale ermiş g&ouml;r&uuml;yorum.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ben divaneliği ve aşık olmayı</p>\n\n<p>\n	G&ouml;nl&uuml;mden &ccedil;ıkarmayı muhal g&ouml;r&uuml;yorum</p>\n\n<p>\n	Bakınca Allah&rsquo;ın nimetlerine</p>\n\n<p>\n	Zu&rsquo;l-Celal&rsquo;in cemalini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet; il&acirc;h&icirc; aşk kaynağına ulaşan ve onun berrak suyundan bir kadeh i&ccedil;en bir kişi vahdet-i ş&uuml;huda ulaşır ve kesretin/&ccedil;oğulluğun m&uuml;stakil olduğunu haykıran davulun i&ccedil;ini boş g&ouml;r&uuml;verir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk g&ouml;sterirse a&ccedil;ık&ccedil;a &ccedil;ehresini</p>\n\n<p>\n	Cihanın aynasında g&ouml;sterir kendisini</p>\n\n<p>\n	Bu ayna, hakikatin &ccedil;ehresini</p>\n\n<p>\n	Her zaman bedava g&ouml;sterir sana.</p>\n\n<h3>\n	4- Zorlukların Kolaylaşması</h3>\n\n<p>\n	Allah&rsquo;ın y&uuml;ce kurb/yakınlık makamının zirvesine ulaşmanın sırrı, d&ouml;neme&ccedil;lerden ge&ccedil;mek, baskı ve zorluklara tahamm&uuml;l etmek ve tatsızlıklar karşısında sabretmektir. Buna ise b&uuml;t&uuml;n zorlukları kolaylaştıran şevk ve istek olmaksızın ulaşılmaz. Hazret-i Hakk&rsquo;ın sevdalılarının, zorlukların &uuml;zerine gitmesine ve esasen sıkıntıları hissetmemelerine neden olan, işte bu il&acirc;h&icirc; aşk ateşidir. İnsanın kendi &ccedil;ocuğunu kurban etmeye rıza g&ouml;stermesi, kolay bir şey değildir; fakat bu iş, kalbi il&acirc;h&icirc; aşkla dolan Halilu&rsquo;r-Rahman i&ccedil;in kolaydır. Nitekim candan ge&ccedil;mek de kolay bir şey değildir; fakat şehitler i&ccedil;in bu iş baldan tatlıdır. İşte bu, ancak il&acirc;h&icirc; aşkın yoğunluğundan kaynaklanmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Senin derdin bana derman gibidir</p>\n\n<p>\n	Senin i&ccedil;in gam &ccedil;ekmek merhem gibidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşkın kadehinden mest olduğumdan</p>\n\n<p>\n	Hicranın da bana vuslat gibidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk bel&acirc;sına g&ouml;n&uuml;l kaptırdığımdan beri</p>\n\n<p>\n	B&uuml;t&uuml;n zorluklar da bana kolaylık gibidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mevl&acirc;na diyor ki: Aşıklar ister gamlı olsunlar, ister mutlu, her durumda O&rsquo;nu g&ouml;r&uuml;rler. G&ouml;z&uuml;nde maşuktan başkası olan bir aşığın aşkına aşk s&ouml;ylenemez; onun bu aşkı ancak herca&icirc; bir sevdadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşıklara mutluluk ve gamdır o</p>\n\n<p>\n	Hizmetin &uuml;creti ve &ouml;d&uuml;l&uuml;d&uuml;r o.</p>\n\n<p>\n	Maşuktan başkası seyredilirse</p>\n\n<p>\n	Aşk değil, boş bir sevdadır o.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk, aşığın kalbindeki gam tufanını huzur ve mutluluğa d&ouml;n&uuml;şt&uuml;ren bir iksirdir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ab-ı hayattır sevgilimin mahallesinin toprağı bana</p>\n\n<p>\n	D&uuml;nya mutluysa eğer, ben ve yare olan sevdanın y&uuml;z&uuml;ndendir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Icirc;lah&icirc; aşk g&uuml;c&uuml;yle dağ gibi hadiseler ufalanır ve yıkılmaz gibi g&ouml;r&uuml;nenler t&uuml;m azametlerine rağmen aşkın karşısında dize gelirler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk kaynatır denizi kazan gibi</p>\n\n<p>\n	Aşk ufalar dağları, yapar kum gibi</p>\n\n<p>\n	Aşk yarar &acirc;lemde y&uuml;zlerce yarık</p>\n\n<p>\n	Aşk titretir yery&uuml;z&uuml;n&uuml; bir deprem gibi.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşkın bereketiyle &ldquo;zorluklar&rdquo; s&ouml;zc&uuml;ğ&uuml;, aşığın s&ouml;zl&uuml;ğ&uuml;nden silinir ve sıkıntılardan şik&acirc;yet edilmez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk oyuncak değil, hik&acirc;ye değil</p>\n\n<p>\n	Aşık olma yolunda şik&acirc;yet reva değil</p>\n\n<p>\n	Kimin ruhunda, kalbinde yoksa bir aşk</p>\n\n<p>\n	Kalbinde, ruhunda hidayet mevcut değil</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	O h&acirc;lde salik, d&ouml;neme&ccedil;lerden ve maksudunun K&acirc;be&rsquo;si yolunda deve dikenlerinden ge&ccedil;mek istiyorsa, ruhunda il&acirc;h&icirc; aşk ateşini m&uuml;mk&uuml;n olduk&ccedil;a fazla alevlendirmelidir.</p>\n\n<h3>\n	5- Likaullah Şevki</h3>\n\n<p>\n	İl&acirc;h&icirc; aşk ve sevginin etkilerinden biri de, likaullaha/Allah ile g&ouml;r&uuml;şmeye, O&rsquo;nu g&ouml;rmeye iştiyak duymaktır. Sevgili ve aşığın maşuk ve mahbubunu g&ouml;rmeyi isteyişi, kesin bir ilkedir. Likaullaha kavuşmak i&ccedil;in &ouml;l&uuml;mden başka bir yol olmadığına g&ouml;re, insan sadece &ouml;l&uuml;m merdiveniyle likaullah derecesine ulaşabileceğinden aşık olan kişi Hazret-i Hakk&rsquo;ı m&uuml;lakat etmek i&ccedil;in &ouml;lmeyi diler. İşte bu nedenle Kur&rsquo;&acirc;n-ı Kerim yalan yere Allah Teala&rsquo;yı sevdiklerini iddia eden Yahudilere buyuruyor ki:</p>\n\n<p>\n	<strong>&ldquo;Eğer siz, insanlardan ayrı olarak yalnızca sizlerin ger&ccedil;ekten Allah&rsquo;ın velileri olduğunuzu &ouml;ne s&uuml;r&uuml;yorsanız, şu h&acirc;lde &ouml;l&uuml;m&uuml; temenni edin; eğer doğru s&ouml;zl&uuml; iseniz.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşığın ruhundan gam t&uuml;kenmez</p>\n\n<p>\n	Canı olduk&ccedil;a candan acısı gitmez</p>\n\n<p>\n	Aşıkta cıva &ouml;zelliği var</p>\n\n<p>\n	&Ouml;ld&uuml;r&uuml;lmedik&ccedil;e aşıkın ıstırabı bitmez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;minlerin emiri Hz. Ali (a.s) sabırsızca likaullahı dileyen takva sahiplerinin vasfında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;<em>Allah&rsquo;ın kendilerine yazmış olduğu ecel olmasaydı, bir an bile ruhları bedenlerinde kalmazdı.</em>&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;z&uuml;mde uyku yerine su var benim</p>\n\n<p>\n	Seni g&ouml;rmeye ziyade şevkim var benim</p>\n\n<p>\n	Derler ki, uyu ki uykuda g&ouml;resin yari</p>\n\n<p>\n	Ey gafiller, neyime uyku benim?!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Azrail, Hz. İbrahim&rsquo;in (a.s) canını almaya geldiği zaman Hz. İbrahim (a.s) ona dedi ki: &ldquo;Bir dostun, dostun canını aldığını g&ouml;rd&uuml;n m&uuml; hi&ccedil;?&rdquo; O sırada Allah Teala&rsquo;dan ş&ouml;yle hitap edildi ona: &ldquo;<em>Bir sevgilinin, sevgilisini m&uuml;lakat etmekten &ccedil;ekindiğini g&ouml;rd&uuml;n m&uuml; hi&ccedil;?</em>&rdquo; Bunun &uuml;zerine Hz. İbrahim (a.s), &ldquo;Ey &ouml;l&uuml;m meleği! Şimdi canımı al benim!&rdquo; dedi.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Evet, aklı başından gitmiş aşığın h&acirc;l dili b&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sevgiliyi g&ouml;rme şevki canıma ateş saldı</p>\n\n<p>\n	Ey devem, acele et, artık sabrım t&uuml;kendi</p>\n\n<p>\n	Ey kafile başı, s&uuml;rekli bitiştiriver</p>\n\n<p>\n	Akşamı sabaha, sabahı akşama.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şunu da unutmamak gerekir ki, &ouml;l&uuml;mden ka&ccedil;ış; insanın mal, şehvet ve lezzetlere g&ouml;n&uuml;l verdiği i&ccedil;in likaullaha ulaşmayı istememesi nedeniyle kınanmıştır; yoksa &ouml;lmek istemeyen herkesin Allah&rsquo;ın sevgililerinden olmadığı s&ouml;ylenemez. &Ccedil;&uuml;nk&uuml;, bazen &ouml;l&uuml;mden ka&ccedil;manın diğer nedenleri de olabilir. &Ouml;rneğin Allah Teala&rsquo;yla m&uuml;lakat istidadını daha fazla artırmak i&ccedil;in olabilir; yani kendisini daha fazla temizlemek, kendini hazırlamak ve m&uuml;lakat vesilelerini oluşturmak i&ccedil;in d&uuml;nyada kalmayı isteyebilir.</p>\n\n<h3>\n	6- Allah&rsquo;ı Dilemek</h3>\n\n<p>\n	Allah i&ccedil;in Allah&rsquo;ı dilemek ve Allah&rsquo;ı sevmek, il&acirc;h&icirc; aşkın etkilerinden biridir. Eğer insan Allah Teala&rsquo;yı O&rsquo;nun ihsanı ve nimetleri i&ccedil;in isterse, ger&ccedil;ekte Allah&rsquo;ı değil, kendisine bahşedilen nimetleri istemiş olur ve b&ouml;ylece bencillik vadisine d&uuml;şm&uuml;ş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Dost edinmekten, dostun ihsanıysa hedefin</p>\n\n<p>\n	Sen dostun değil, kendinin tutsağısın.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah velileri ve Hz. Hakk&rsquo;ın dostları Allah&rsquo;ı Allah i&ccedil;in isterler, başka bir şey i&ccedil;in değil; bu durumda hatta maşuklarının kokusunu taşımayan cenneti bile talep etmez ve ş&ouml;yle derler:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey saki, ver bir kadeh o manev&icirc; şaraptan</p>\n\n<p>\n	Ta ki bir an kurtulayım bu cisman&icirc; hicaptan</p>\n\n<p>\n	Biz sevgiliden başkasını dilemeyiz maşuktan</p>\n\n<p>\n	Al huriler senin olsun, cennet de senin</p>\n\n<p>\n	Bayındırlaştır g&ouml;n&uuml;l evimizi kereminle</p>\n\n<p>\n	G&ouml;n&uuml;l evim virane olmaya y&ouml;nlenmeden.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşıkların cenneti maşukun rızasıdır ki, <strong>&ldquo;Allah&rsquo;ın rızası daha b&uuml;y&uuml;kt&uuml;r.&rdquo;</strong> Her ne kadar aşıkları cennetin y&uuml;ksek derecesine g&ouml;t&uuml;rseler de, aşkın tadını alan kimse cennet kendisinin olsa da cenneti d&uuml;ş&uuml;nmez. &Ccedil;&uuml;nk&uuml;, &ldquo;Y&uuml;z gelirse bize, doksana da sahibiz.&rdquo;</p>\n\n<p>\n	Merhum Feyz-i Kaşan&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Her kime gelirse aşkın lezzeti</p>\n\n<p>\n	Ayıptır cennetten bahsetmesi</p>\n\n<p>\n	G&uuml;listandır diğerlerinin cenneti</p>\n\n<p>\n	Bizim cennetimiz ise maşukun &ccedil;ehresi</p>\n\n<p>\n	Dumandır; ateştir gamsızların cehennemi</p>\n\n<p>\n	Yardan ayrılıktır aşıkların cehennemi</p>\n\n<p>\n	Canan&rsquo;ın aşkıdır Feyz&rsquo;in cenneti</p>\n\n<p>\n	G&ouml;zyaşından akar &ldquo;altından nehirleri&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet, yery&uuml;z&uuml;n&uuml;n servetlerini ve bu &acirc;lemin t&uuml;m nimetlerini ger&ccedil;ek aşığa verecek olsalar yine de o, Hak ve Hakk&rsquo;ın aşkından başka bir şeyi istemez; t&uuml;m bunları Hak i&ccedil;in ister; fakat Hakk&rsquo;ı bunlar i&ccedil;in istemez.</p>\n\n<h3>\n	7- Maşukla Halvet Etmek</h3>\n\n<p>\n	Maşukla halvet etmek, il&acirc;h&icirc; aşkın diğer manev&icirc; etkilerindendir. Maşukun sevgisi aşıkın ruhuna g&ouml;lge salınca ve aşıkın kalbinde aşk &ccedil;eşmesi kaynamaya başlayınca, en g&uuml;zel durum maşukuyla halvet etmesi, onunla konuşmasıdır. Onun i&ccedil;in bundan daha b&uuml;y&uuml;k bir lezzet yoktur. İşte bu nedenle maşukuyla halvet etmekten mutlu olmayan bir kimse, aşkında samimi ve sevgisinde halis değildir.</p>\n\n<p>\n	Attar Nişabur&icirc;, <em>Mantıku&rsquo;t-Tayr</em> adlı eserinde bu konuda şiir diliyle ş&ouml;yle bir hik&acirc;yeye yer vermektedir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir aşık, divaneydi aşırı aşktan</p>\n\n<p>\n	Bir mezarın &uuml;zerinde uyumuştu ağlamaktan</p>\n\n<p>\n	Gidip başının &uuml;zerinde durdu maşuku</p>\n\n<p>\n	Kendisinden ge&ccedil;mişti aşık, uyumuştu</p>\n\n<p>\n	Bir k&acirc;ğıda bir yazı yazıp durdu</p>\n\n<p>\n	Onu aşıkın koluna bağlayıp kayboldu</p>\n\n<p>\n	Aşık uyanınca uykudan</p>\n\n<p>\n	Yazıyı okuyup ağladı kan</p>\n\n<p>\n	Ş&ouml;yle yazmıştı: Ey sessiz adam!</p>\n\n<p>\n	Uyan, eğer iyi bir alıcıysan</p>\n\n<p>\n	Ama eğer zahit isen, gece uyan</p>\n\n<p>\n	Kulluk et sabaha kadar, kul ol.</p>\n\n<p>\n	Ama eğer ger&ccedil;ekten aşık isen utan</p>\n\n<p>\n	Ne işi var aşıkın g&ouml;zlerinde uykunun</p>\n\n<p>\n	Aşık adam r&uuml;zgarı izler g&uuml;nd&uuml;z</p>\n\n<p>\n	Geceyse yanarak mehtabı izler</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; ne &ldquo;bu&rdquo;sun ve ne de &ldquo;o&rdquo; ey nursuz!</p>\n\n<p>\n	Bahsetme yalan yere bizim aşkımızdan</p>\n\n<p>\n	Eğer uyumazsa aşık kefende</p>\n\n<p>\n	Aşık derim ona, fakat kendine</p>\n\n<p>\n	Sen aşk yurduna cehaletle geldin</p>\n\n<p>\n	İyi uykular sana, ehil olmadan geldin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşıklar geceleri uyumazlar ve gece boyu yanar, yakılırlar ve değerli &ouml;m&uuml;rlerini şehvetlerine, yiyip i&ccedil;meye harcamazlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşıklara geceleyin sabaha kadar oturmak yazıldı</p>\n\n<p>\n	Yemezler, uyumazlar, g&ouml;n&uuml;l eğlendirmezler.</p>\n\n<p>\n	Eğer şehvetin esiriysen sen, etme aşıklık iddiası</p>\n\n<p>\n	Halvete kapat kendini, şehvetini yok et</p>\n\n<p>\n	Aşık olmakla şehvet birleşir mi hi&ccedil;?</p>\n\n<p>\n	Y&uuml;ce kişiyle aşağılık hayvan bir arada yemek yer mi hi&ccedil;?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir hadiste Allah Teala&rsquo;nın ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;<em>Gecenin karanlığı kendisini kapsayınca uyuyup beni anmaktan gafil olan ve buna rağmen beni sevdiğini iddia eden kimse yalan s&ouml;yl&uuml;yor; acaba sevgili maşukuyla halvet etmeyi sevmez mi?!!</em>&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Gece kuşuna m&uuml;jdeler olsun aşk yolunda</p>\n\n<p>\n	Geceleri uyanık kalıp inleyenlerin sesi hoştur dosta.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde il&acirc;h&icirc; aşkın etkileri konusunda anlattıklarımız harmandan bir tane, denizden bir damladır. İl&acirc;h&icirc; aşkın kesinlikle &ccedil;ok sayıda diğer etkileri de vardır; fakat burada onlara değinmek istemiyoruz.</p>\n\n<p>\n	Burada, Fahrettin Irak&icirc;&rsquo;den il&acirc;h&icirc; aşkın rol ve etkilerini a&ccedil;ıklayan bir şiirle bu b&ouml;l&uuml;m&uuml; bitiriyoruz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aşk bir heyecan saldı i&ccedil;imize</p>\n\n<p>\n	Bıraktı canımızı sevda kafesine</p>\n\n<p>\n	Başladı dilberlerin hik&acirc;yesine</p>\n\n<p>\n	Bıraktı bir&ccedil;ok arzu, şeyda g&ouml;n&uuml;lde</p>\n\n<p>\n	İl&acirc;h&icirc; aşk kaynağından d&uuml;şt&uuml; bir yudum toprağa</p>\n\n<p>\n	Yarattı bir hareket Adem ve Havva&rsquo;da</p>\n\n<p>\n	Keşfetti badenin esrarından bir sır</p>\n\n<p>\n	D&ouml;kt&uuml; mestlerin b&uuml;t&uuml;n sırrını sahraya</p>\n\n<p>\n	Mecnun&rsquo;un aklını Leyla&rsquo;nın eline bıraktı</p>\n\n<p>\n	Vamak&rsquo;ın canını Azra&rsquo;nın lebine bıraktı</p>\n\n<p>\n	Sevdalıların kalbini ayaklandırmak i&ccedil;in</p>\n\n<p>\n	G&uuml;zelin y&uuml;z&uuml;ne fitne toprağı bıraktı</p>\n\n<p>\n	B&uuml;lb&uuml;llerin nağmesinin peşinden</p>\n\n<p>\n	G&uuml;zel g&uuml;le renk verdi, koku bıraktı.</p>\n\n<p>\n	Fitne &ccedil;ıkardı, kafasında heyecan yarattı</p>\n\n<p>\n	Şehrimize basınca ayak</p>\n\n<p>\n	G&uuml;r&uuml;lt&uuml; patırtıdan boş bir yer buldu</p>\n\n<p>\n	Heyecan &ccedil;ıkardı da gidip orada s&uuml;kunet buldu</p>\n\n<p>\n	Adımızı-şanımızı sildi, yok etti</p>\n\n<p>\n	Adımızı divane ve rezil bıraktı.</p>\n\n<p>\n	Irak&icirc;&rsquo;yi bu yolda ham bulunca</p>\n\n<p>\n	Canını sevdanın ateşine bıraktı.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<strong>Dipnotlar:</strong></p>\n\n		<p>\n			[1]- Hatif-i İsfahan&icirc;.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Nesef&icirc;, İnsan-i K&acirc;mil, s.173.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Şah Nimetullah Veli.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Sa&rsquo;di.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Mevl&acirc;na Celaluddin Rum&icirc;.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Cum&rsquo;a, 6.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Nehc&uuml;&rsquo;l-Bel&acirc;ğa, 193. hutbe.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Biharu&rsquo;l-Envar, c.6, s.127.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Şeyh Beha&icirc;.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Şeyh Beha&icirc;.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Mehaccetu&rsquo;l-Beyza, c.8, s. 72.</p>\n	</div>\n</div>','İlahî Aşkın Manevi Etkileri','','publish','closed','open','','ilahi-askin-manevi-etkileri','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3075',0,'post','',0),(3076,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 align=\"center\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	Abdullah TURAN</h5>\n\n<p>\n	Alemlere rahmet olarak g&ouml;nderilen Allah Resul&uuml; (s.a.a): <em>&quot;Ben y&uuml;ce ahl&acirc;kları tamamlayarak kamil kılmak i&ccedil;in g&ouml;nderildim.&quot; </em>diye buyurmuştur.</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n bu veciz buyruğu, y&uuml;ce ahl&acirc;kın her şeyin başı olduğunu ne g&uuml;zel de ifade etmiştir. Ger&ccedil;ekten de bir insanın ahl&acirc;ki yaşamı d&uuml;zene girmemişse, &ccedil;irkinliklerden arınmamışsa, ne onun d&uuml;nya yaşamı ve işleri bir d&uuml;zene girer, ne de ahiret yaşamı; hatta ahl&acirc;kı g&uuml;zel temeller &uuml;zerine oturtmadan, fazla hayır amel yapmanın bir yarar sağlayabileceğini sanmak da hatadır. Aksine, bala katılan sirke onu bozarak yok ettiği gibi, k&ouml;t&uuml; huy da aynen &ouml;yle hayır ameli bozup yok eder. Sonu bozukluk olan bir işin de ne gibi bir yararı olabilir ki?</p>\n\n<p>\n	Ahl&acirc;kı ıslah etmeden ilim s&acirc;hibi olmanın da bir yarar sağlayacağını sanmayınız. Kesinlikle g&uuml;zel ahlakla s&uuml;slenmeyen bir ilimden fayda gelmez. Bakınız, Ehl-i Beyt İmamları (a.s) ş&ouml;yle buyurmuşlardır: <em>&quot;B&ouml;b&uuml;rlenen, kibirli &acirc;limlerden olmayınız. Zira b&acirc;tıl y&ouml;n&uuml;n&uuml;z, hak y&ouml;n&uuml;n&uuml;z&uuml; de yok edip g&ouml;t&uuml;r&uuml;r.&quot;</em></p>\n\n<p>\n	K&ouml;t&uuml; ahl&acirc;k s&acirc;hibinin; baba-annesiyle, &ccedil;ocuklarıyla, eşiyle, dostlarıyla, komşusuyla, hocası ve &ouml;ğrencileriyle olan ilişkilerinden mutluluk duyabileceğini ve huzur i&ccedil;inde olacağını da sanmayınız. Aksine, sahip olduğu k&ouml;t&uuml; huy neticesinde kem&acirc;l ehli insanlar ondan nefret ederek etrafından uzaklaşırlar.&nbsp; B&ouml;ylece o insan bireyleri arasında b&ouml;l&uuml;nm&uuml;ş olan y&uuml;ce kem&acirc;llerden de yoksun kalır.</p>\n\n<p>\n	Ehl-i Beyt&#39;in (a.s) gidişatına dikkat edip, onlardan nakledilen davranış ve s&ouml;zleri inceleyen bir kimse, bu y&uuml;ce zatların, y&uuml;ce ahl&acirc;klarıyla halkı hidayet edip dine y&ouml;nelttiklerini g&ouml;r&uuml;r. Takip&ccedil;ilerine de aynı y&ouml;ntemi emretmiş ve buyurmuşlardır ki: <em>&quot;Dilinizle değil, davranışınızla (hakka) davet edenlerden olunuz.&quot;</em> Y&acirc;ni; y&uuml;ce ahl&acirc;kınız ve g&uuml;zel amellerinizle, diğerlerine &ouml;rnek olunuz, temeli olmayan i&ccedil;i boş iddialarınızla değil.</p>\n\n<p>\n	Demek ki, g&uuml;zel ahl&acirc;k olmadan ne d&uuml;nya işleri bir d&uuml;zene girebilir ne de ahiret işleri. G&ouml;rm&uuml;yor musun, b&uuml;t&uuml;n varlık &acirc;lemine rahmet olarak g&ouml;nderilen Allah Resul&uuml;, g&uuml;zel ahlakı kemale ulaştırmayı, ilahi risalete se&ccedil;ilişinin başlıca hedefi olarak ilan etmiştir. Buradan ahl&acirc;kı g&uuml;zelleştirmenin b&uuml;t&uuml;n farzlardan &ouml;nde geldiği ortaya &ccedil;ıkmaktadır. &Ouml;yle ki, her hayrın anahtarı, her g&uuml;zelliğin kaynağı, her yararın temeli ve başlangıcı da g&uuml;zel ahl&acirc;ktır. K&acirc;firlerin bile sahip oldukları g&uuml;zel ahl&acirc;k neticesinde b&uuml;y&uuml;k hayırlar elde ettiklerini bildiren hadisler vardır! &Ouml;rneğin, Resulullah&#39;ın (s.a.a) elinde esir olan c&ouml;mert bir m&uuml;şrik hakkında, vahiy meleği Cebrail nazil olarak onun c&ouml;mert biri olduğunu dolayısıyla da &ouml;ld&uuml;r&uuml;lmemesi gerektiğini Allah Resul&uuml;ne bildirdiğini g&ouml;rmekteyiz. Bu ise bahsi ge&ccedil;en şahsı d&uuml;nyada &ouml;l&uuml;mden kurtardığı gibi, iman etmesine vesile olarak ahirette de cennete nail olmasına yol a&ccedil;ıyor.</p>\n\n<p>\n	G&uuml;zel ahl&acirc;k hususunda herkesin tasdik ettiği bu &ouml;nbilgileri kavradıktan sonra bilmeliyiz ki, Ehl-i Beyt İmamlarının (a.s) ahl&acirc;k konusunda bir takım ilke ve kanunları vardır ki, bu ilke ve kanunları bilmek, g&uuml;zel ahl&acirc;k edinmeyi kolaylaştırır, bir zorlukla karşılaşmadan ona erişmeyi sağlar. <strong>&quot;Hak Te&acirc;la&#39;nın bize zorluk değil, kolaylık istediğini ve dinde bize bir zorluk &ccedil;ıkarmadığını&quot;</strong> bildiren Kur&rsquo;an ayetlerinden de anlaşıldığı &uuml;zere; Resulullah (s.a.a), şeriatın en kolayını bize getirdiği gibi, tarikatta da y&uuml;z&uuml;m&uuml;ze kolaylık kapılarını a&ccedil;mış; zorluk kapılarını ise kapatmıştır. O h&acirc;lde &quot;Bu iş zordur, nefisle cihat edip ağır riyazetlere katlanmak gerekir; b&ouml;yle zorluklara katlanabilir miyiz?&quot; gibi bahanelerle, Şeytan bizi ahl&acirc;k ilminden nasibimizi almaktan alıkoymasın. Bu arada bir&ccedil;ok zor riyazet s&acirc;hibi ve nefsiyle cihat edenler de vardır ki, Ehl-i Beyt&#39;in ahl&acirc;ki y&ouml;nteminden haberdar olmadıklarından, onca &ccedil;abalarına rağmen bir takım d&uuml;ş&uuml;k d&uuml;nyevi hedef ve makamlardan gayri bir şeye ulaşmamışlar ve ulaşamazlar da.</p>\n\n<p>\n	Hakikat şudur ki, Allah Te&acirc;la y&uuml;ce hikmeti ve g&uuml;zel yaratışı gereği, kullarını imtihana tabi tutarak onlardan b&uuml;y&uuml;k değerleri kazanmalarını istemiş, bunların anahtarını ise k&uuml;&ccedil;&uuml;k amellerde gizlemiştir. Dolayısıyla bu amelleri k&uuml;&ccedil;&uuml;k sayıp da, gevşeklik g&ouml;steren kimseler, istenilen amaca ulaşmaktan geri kalmakla birlikte, hedeften saparak bir takım &ccedil;irkefliliklere de bulaştıklarından b&uuml;y&uuml;k acılara d&uuml;şerler. Bu k&uuml;&ccedil;&uuml;k vasıtalara sarılan kimseler ise, zorlanmadan o b&uuml;y&uuml;k ama&ccedil;lara ulaşarak, eşi benzeri bulunmayan saadete kavuşurlar.</p>\n\n<p>\n	Bu a&ccedil;ık hikmetler &uuml;zerinde biraz tefekk&uuml;r edip de d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z zaman; Hak Te&acirc;la&#39;nın yaratıklarına nasıl da c&ouml;mert&ccedil;e a&ccedil;ık deliller ve sayısız nimetler ikram ettiğine şahit olmaktayız. Y&uuml;ce Allah&rsquo;ın ne de b&uuml;y&uuml;k kerem ve l&uuml;tuf sahibi olduğunu anlamaktayız ki, b&ouml;ylesi k&uuml;&ccedil;&uuml;k amellerle insanları o y&uuml;ce makamlara ulaştırmak istemektedir! Buna karşılık; bir de insanların ne kadar da nank&ouml;r olduklarına ve ne de kendilerini ucuza satarak, nasıl da ebediyen kalıcı olacak acı azaba atıldıklarına bir bak. Oysa, bazı k&uuml;&ccedil;&uuml;k amelleri yapmak onları kurtarabilirdi. Bu hikmeti, Ehl-i Beyt&#39;ten nakledilen <em>&quot;Rızkın azını azımsayan, &ccedil;oğundan da mahrum kalır.&quot;</em> hadisinden anlıyoruz. B&uuml;t&uuml;n belalar ve musibetlerin başlangıcı, k&uuml;&ccedil;&uuml;ğ&uuml; k&uuml;&ccedil;&uuml;msemek ve azı azımsamaktır. Buna karşılık hadisten de anlaşıldığı gibi, rızkın azını azımsamayan, &ccedil;oğundan da mahrum olmaz. Sonra, eğer bu manayı iyice d&uuml;ş&uuml;necek olursak, konuyu a&ccedil;ığa kavuşturan diğer misalleri de bulabiliriz. Ş&uuml;phesiz; sayısız Ehl-i Beyt hadisleri de buna şahittir. &Ouml;rneğin; Ehl-i Beyt İmamları buyurmuşlardır ki: <em>&quot;G&uuml;nahların k&uuml;&ccedil;&uuml;ğ&uuml;nden korkunuz.&quot;</em> Hakeza ş&ouml;yle buyurmuşlardır: <em>&quot;Hi&ccedil;bir itaati k&uuml;&ccedil;&uuml;msemeyin, belki Allah&#39;ın rızası onda olur; ve hi&ccedil;bir g&uuml;nahı k&uuml;&ccedil;&uuml;msemeyin, belki Allah&#39;ın gazabı onda olur.&quot;</em> Bu vb. bir&ccedil;ok hadisler hidayet talibi olanlara, şeriat-ı Muhammedi&#39;nin, Allah Te&acirc;la&#39;nın izniyle en y&uuml;ce ve sevilen ama&ccedil;lara ulaştıran k&uuml;&ccedil;&uuml;k ve kolay h&uuml;k&uuml;mler &uuml;zerine kurulmuş olduğunu a&ccedil;ıklamakta yeterlidir sanıyoruz. Hak Te&acirc;la&rsquo;nın bir hadis-i kutside: <em>&quot;Bana bir karış yaklaşana, ben bir adım yaklaşırım.&quot;</em> diye buyurması da konuyu daha bir a&ccedil;ıklığa kavuşturmaktadır. Hak Te&acirc;la, kendisine yaklaşana, yaklaştığına ve sırt &ccedil;evirene &ccedil;ağrıda bulunduğuna g&ouml;re; O&#39;na y&ouml;nelip kapısını &ccedil;alana nasıl davranır? Bu hususta Hz. İmam Zeyn-ul Abidin&#39;in (a.s) Seher duasındaki: <em>&quot;Sana kavuşmak i&ccedil;in hareket eden kimsenin yolu kısa mesafelidir. İnsanların d&uuml;nyevi arzuları (ya da &quot;k&ouml;t&uuml; amelleri&quot;) engel olmazsa, sen onlara gizli kalmazsın&quot; </em>pasajı pek anlamlıdır.</p>\n\n<p>\n	Kısacası, insanlardan istenilen, y&uuml;ce il&acirc;hi ahl&acirc;klarla s&uuml;slenmektir. Bu ahl&acirc;klar, taşıdıkları değer sebebiyle Allah&#39;a isnat edilerek il&acirc;hi ahl&acirc;k diye anılmaktadır. Bu y&uuml;zdendir ki; Ehl-i Beyt&#39;ten gelen hadislerde <em>&quot;Allah&#39;ın ahl&acirc;kıyla ahl&acirc;klanın.&quot;</em> diye buyrulduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu ahl&acirc;k; Hz. Muhammed&rsquo;in, onun p&acirc;k Ehl-i Beyti&rsquo;nin (Allah&#39;ın salat ve sel&acirc;mı onlara olsun) ve onlara uyanların ahl&acirc;kıdır.</p>\n\n<p>\n	Ey Allah&#39;a y&ouml;nelmek isteyen ve b&ouml;yle bir y&uuml;ce makama ulaşmayı arzulayan kardeş, Ehl-i Beyt&#39;ten ulaşan nurlu ger&ccedil;ekleri sana sunmak isteyen ve senin hayrını dileyen birisi olarak bu kardeşinin şu s&ouml;z&uuml;m&uuml; dinle:</p>\n\n<p>\n	Bu y&uuml;ce ahl&acirc;kı edinmenin yolu, s&uuml;rekli istikamet g&ouml;stermek, ifrat ve tefritten ka&ccedil;ınmaktır. O h&acirc;lde; elinden geldiği kadarıyla itaat etmek ve Allah&#39;ın sevmediği k&ouml;t&uuml; amellerden ka&ccedil;ınmakla, Allah Te&acirc;la&#39;ya yakın olmaya &ccedil;alış! K&uuml;&ccedil;&uuml;k veya b&uuml;y&uuml;k hi&ccedil;bir şeyde m&uuml;samaha etmeyip, işini ciddiyet temeli &uuml;zerine kur. Her ne kadar senin nazarında k&uuml;&ccedil;&uuml;k bile olsa, hayır bildiğin ve hayır olduğu malum olan her işi yapmayı kendine ama&ccedil; edin! Bunun aksine her ne kadar senin nazarında k&uuml;&ccedil;&uuml;k bile olsa, k&ouml;t&uuml; bildiğin her şeyi de terk edip, ondan ka&ccedil;ınmayı kendine bir vazife bil. K&uuml;&ccedil;&uuml;k olsun, b&uuml;y&uuml;k olsun, işlerinde asla gevşeklik ve m&uuml;samahaya yer verme! Aksine her zaman işini itina ve dikkat temeli &uuml;zerine kur. Asla &ccedil;ok amel yaparak işlerindeki ciddiyet ve sağlamlığı kenara atma! İstenildiği şekilde yapılan bir hayır amel, binlerce hayır amelin sonucunu verebilir; dikkatsizlikle yapılan binlerce hayır amel ise, gerektiği şekilde dikkatle yapılan tek bir amelin bile sonucunu veremez. Hatta; hikmet ve marifet s&acirc;hiplerinin yanında bunlar, asla birbiriyle mukayese bile edilemez.</p>\n\n<p>\n	Maksadım, k&uuml;&ccedil;&uuml;k bir hatanın bile vuku bulması değildir; ki bunun zorluğunu d&uuml;ş&uuml;nerek kendi kendinize: &quot;Ben bu h&acirc;limle b&ouml;yle ağır bir sorumluluğa nasıl katlanırım?&quot; diyesiniz. Maksadım, işinizi gevşeklik ve m&uuml;samahaya terk etmemeniz, m&uuml;samaha ve gevşeklik y&uuml;z&uuml;nden en k&uuml;&ccedil;&uuml;k bir hataya bile m&uuml;saade etmemenizdir. Ama eğer, hava ve hevesin galebesi veya şeytanın ve nefsin aldatması sonucu bir hata yaparsanız, bu ayrı bir şeydir. M&acirc;sum olmayan insanlarda bu olabilir.</p>\n\n<p>\n	Başka bir tabirle, maksadımız şeriatın c&uuml;z&#39;i sayılan işlerine bile &ouml;nem verip, nefsinizi m&uuml;samaha g&ouml;stermemeye alıştırmanızdır. Bu, y&uuml;ce makamlara ulaşmaya yol a&ccedil;ar. Allah Te&acirc;la kendi izniyle bunu, o y&uuml;ce makamlara ait hazinelerin anahtarı kılmıştır. Allah&#39;ın hazinelerinin anahtarını alan ise, gani olup b&uuml;y&uuml;k saadete ulaşır.</p>\n\n<h2>\n	Ahl&acirc;k İlmi &Ouml;ğrenmenin &Ouml;nemi Ve Yararları</h2>\n\n<p>\n	Nefsine karşı savaşan ve kalplerini k&ouml;t&uuml;l&uuml;klerden arındırmaya &ccedil;alışan bazı takvalı kardeşler, ahl&acirc;k ilmini &ouml;ğrenmeye &ccedil;alışmanın gerekliliği hususunda yanılgıya d&uuml;şm&uuml;şlerdir. Şeytan, onların Hz. Muhammed&rsquo;in (s.a.a) en b&uuml;y&uuml;k cihat olarak nitelediği nefse karşı cihat etmeye koyulduklarını g&ouml;r&uuml;nce, kalplerine b&uuml;y&uuml;k bir ş&uuml;pheyi sokarak onları aldatmak istemiştir. Ş&ouml;yle ki bu kardeşler;&nbsp; &laquo;Madam ki, biz nefsimize karşı koyamıyorsak ve bildiklerimizle amel etmeyerek yanlış hareketlere başvuruyorsak, bu halimizle ahl&acirc;k ilminin temel unsuru olan nasihatleri dinlemenin, bu gibi şeylerden haberdar olmanın ve bu konularda ger&ccedil;eği aramamızın ne gereği var? &Ccedil;&uuml;nk&uuml; bunun h&acirc;limize bir faydası olmadığı gibi zararı da vardır. Bu konuda her ne kadar bilgimiz fazla olursa, g&uuml;nahımız ve su&ccedil;umuz da bir o kadar artar; ilimden sonra gaflet g&ouml;stermemiz su&ccedil;umuzu daha da ağırlaştırır. &Ccedil;&uuml;nk&uuml;; &acirc;limin g&uuml;nahı, c&acirc;hilin g&uuml;nahıyla eşit değildir. O h&acirc;lde insanın bilgisi ne kadar az olursa, o kadar az sorguya &ccedil;ekilir ve de mazeretli&nbsp; g&ouml;r&uuml;l&uuml;r!!&raquo; gibi s&ouml;zlerle kendilerini avutuyorlar.</p>\n\n<p>\n	Oysa bu s&ouml;zler, lanetli Şeytan&rsquo;ın hile ve tuzağından başka bir şey değildir. Kanıtı da şu hadis-i kutsidir ki buyuruyor:</p>\n\n<p>\n	&quot;&Ouml;ğrenip de sonra amel etmemekten korkuyoruz, demeyiniz; &ouml;ğreniyoruz sonra da amel etmek &uuml;midimiz vardır, deyiniz. Ben size her ne verdimse, amacım, onlarla size rahmet etmektir.&quot;</p>\n\n<p>\n	Bu il&acirc;hi hitap, bahsi ge&ccedil;en ş&uuml;pheyi k&ouml;k&uuml;nden kesip atmak i&ccedil;in yeterlidir. İlaveten ahl&acirc;k ilminin ilim ve amelde ne kadar gerekli ve yararlı olduğunun bilinmesi i&ccedil;in konuyla ilgili şu a&ccedil;ıklamaya da dikkat edelim.</p>\n\n<p>\n	Şurası a&ccedil;ıktır ki, amelsiz ilmin bir faydası olmadığı gibi, ilimsiz amelin de bir faydası yoktur. Bizler, bunların her ikisini de kazanmakla g&ouml;revliyiz. Bunlar bir araya geldiklerinde &uuml;r&uuml;n veren &ccedil;iftler gibidirler. Hi&ccedil;birisi tek başına &uuml;r&uuml;n vermek imkanına sahip değildir.</p>\n\n<p>\n	&Ouml;yleyse, kim halka karşı b&ouml;b&uuml;rlenmek, ilmin g&uuml;zellikleri ve halk arasındaki y&uuml;ce değeriyle kendi &ccedil;irkin ahl&acirc;k ve amellerini &ouml;rtmek i&ccedil;in ilim &ouml;ğrenirse, ş&uuml;phe yok ki, b&ouml;yle bir adam Şeytan&rsquo;ın arkadaşı olur ve ilmi de onun i&ccedil;in bir vebale d&ouml;n&uuml;ş&uuml;r. Hatta cehennem ehli bu gibi &acirc;limlerin azabından eziyet &ccedil;ekerler.</p>\n\n<p>\n	<strong>&laquo;Ş&uuml;phesiz onlar kendi y&uuml;kleriyle birlikte diğerlerinin de y&uuml;klerini (g&uuml;nahlarını) y&uuml;klenen kimselerdendir.&raquo;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Ger&ccedil;ekte onlar insan suretinde olan birer şeytandırlar. B&ouml;yle olmaktan Allah&rsquo;a sığınırız.</p>\n\n<p>\n	Yine kim ilmi, bir &acirc;det olarak alır, riya ve g&ouml;steriş i&ccedil;in &ouml;ğrenirse, bu da &ouml;nceki gruba dahil olup, y&uuml;k&uuml; kitap olan bir merkepten farkı olmaz. Ger&ccedil;i bunun kullara olan zararı &ouml;ncekine oranla daha azdır.</p>\n\n<p>\n	Akıllı ve bilin&ccedil;li olup, ilimden kendi salahını ve her iki d&uuml;nyanın saadetini isteyen kimse ise, Allah&rsquo;a y&ouml;nelip, O&rsquo;nun katında olan şeylere rağbet eder.</p>\n\n<p>\n	Ahl&acirc;k ilmindeki hitaplar da b&ouml;yle bir kimseye y&ouml;nelik olup, istenilen doğrultuda onu terbiye eder ve ilerlemesini sağlar. B&ouml;yle bir kimse bilmelidir ki, ona ilimden bir kapı a&ccedil;ıldığında amel etmesi kolaylaşacak, neşe ve rağbetini de &ccedil;oğaltacaktır. &Ouml;ğrendiği ilimle amel ettiğinde de bu, ona bilmediği yeni bilgilerin verilmesine sebep olacaktır. Nitekim Ehl-i Beyt İmamları da (Allah&rsquo;ın sel&acirc;mı onlara olsun) bu hususa işaret ederek ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	<em>&laquo;Kim bildiği ilimle amel ederse, bilmediği şeyin ilmi de ona verilir.&raquo;</em></p>\n\n<p>\n	Y&acirc;ni insanın ameli ger&ccedil;ekte, onun i&ccedil;in bir nevi t&acirc;lim olur. Zira amel, ilmin &ccedil;oğalmasına sebep olmakta ve ilim doğurmaktadır. B&ouml;ylece ilmin fazileti ve methi i&ccedil;in gelen hadisler, ilim &ouml;ğrenmeyi de i&ccedil;ine alır. İşte burada, amele sebep olan ilim ve ilimden kaynaklanan amel sebebiyle insan ger&ccedil;ek saadete ulaşır. &Ccedil;&uuml;nk&uuml; saadet, ilim ve amelin bir arada olmalarının &uuml;r&uuml;n&uuml;d&uuml;r. Ancak, bu ikisinden, Allah katında en faziletli olanı ilimdir. Evliya arasındaki dereceler bununla belirlenir. Hz. Ali (a.s) buyurmuştur ki:</p>\n\n<p>\n	&laquo;Birazcık marifet (ilim), amelin &ccedil;oğundan daha hayırlıdır. İlim ile amel, aynen niyetle amele veya ruhla bedene benzer; ki &uuml;st&uuml;nl&uuml;k niyet ve ruhundur.&raquo;</p>\n\n<h2>\n	İnsan Ebedi Saadet İ&ccedil;in Yaratılmıştır</h2>\n\n<p>\n	İnsan, ebedi ve sonsuz olan ahiret yaşantısı i&ccedil;in yaratılmıştır. Allah Teala, d&uuml;nyayı ahiret i&ccedil;in bir tarla kılmış ve bu d&uuml;nyada yapılan iyi amellere karşılık olarak, ahiret m&uuml;kafatını hazırlamıştır. Kulların bu saadete layık olmaları da, ancak, amelleri vesilesiyle olur. Diğer taraftan insan, bu kısa &ouml;mr&uuml;n&uuml;n tamamını Allah&#39;a ibadet ve itaatle ge&ccedil;irse bile, yine de ahiretteki il&acirc;hi m&uuml;kafatın karşısında &ccedil;ok eksik kalır ve onunla mukayese edilemez. Bundan dolayı Allah Teala, kendi il&acirc;hi merhameti gereği, bağış kapılarını a&ccedil;ıp ebedi m&uuml;kafata ulaşmayı, insanlara aşağıda a&ccedil;ıklanacağı &uuml;zere m&uuml;mk&uuml;n mertebede kolaylaştırmıştır. Ger&ccedil;ekte Allah&#39;ın b&uuml;t&uuml;n nimetleri, insanlara bir l&uuml;tuftur. &Ouml;rneğin; Allah Teala&#39;nın insanlara olan l&uuml;tuflarından biri, onların &ouml;m&uuml;r ve yaşantılarının sona ermesiyle amel defterlerinin kapanmamasıdır. Y&acirc;ni insanların ameli, d&uuml;nyanın &ouml;mr&uuml;ne eşittir; yery&uuml;z&uuml;nde tek bir amel eden kişi var olduk&ccedil;a, insanın ameli devam edebilir. Zira Allah Teala, halkı hayra ve doğruya g&ouml;t&uuml;recek bir s&uuml;nnet (adet, gelenek, kanun, kuruluş vs.) koyan kimseye o s&uuml;nneti koymasının sevabının yanı sıra, kıyamete kadar onunla amel edenlerin sevabı miktarınca sevap vereceğini de vaat etmiştir. Nitekim, halkı yanlış ve sapıklığa g&ouml;t&uuml;ren bir gidişat koyan kimseye de, bu işinin g&uuml;nahına ilaveten, kıyamete kadar onunla amel edenlerin g&uuml;nahı miktarınca da g&uuml;nah yazılacağını s&ouml;ylemiştir. Aynı şekilde, &ccedil;ocukların var olmasında etkili nedenlerden oldukları i&ccedil;in, anne ve babayı &ccedil;ocuklarının yaptıkları hayırlı amellere de ortak etmiştir. Bu da kıyamete kadar devam edecek olan bir zincirdir. Yine amellere karşılık sevap verdiği gibi, bu ameller nedeniyle de bazı melekler yaratır ki, kıyamete kadar Allah&#39;a ibadet ederler ve bunların ibadetlerinin sevabı, o amelin s&acirc;hibine yazılır. Ayrıca, insanlara olan b&uuml;y&uuml;k l&uuml;tf&uuml;n nişanesi olarak, bir gecenin ibadetini, bin ayın ibadetine denk saymış ve hatta; ondan daha &uuml;st&uuml;n olduğunu bildirerek buyurmuştur ki: <strong>&quot;Kadir gecesi bin aydan daha hayırlıdır.&quot;</strong></p>\n\n<p>\n	Bir kısım rivayetlerde yer aldığı &uuml;zere; bir saat tefekk&uuml;r etmek, altmış sene ibadet etmekten daha &uuml;st&uuml;n kılınmıştır. Hz. Ali (a.s) da, bir gece uyanık kalmanın sevabını, yedi y&uuml;z sene ibadet etmenin sevabına eşit tutmuştur. B&ouml;ylece, m&uuml;min bir kimsenin ihtiyacını gidermenin karşılığı olarak; g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irilen bin yılın ve geceleri ibadetle ge&ccedil;irilen dokuz bin yılın sevabı vaat edilmiştir. Ayrıca her aydan &uuml;&ccedil; g&uuml;n oru&ccedil; tutmağa karşılık, b&uuml;t&uuml;n asırlar boyunca oru&ccedil; tutmanın sevabı vaat edilmiştir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Allah Teala&#39;nın, m&uuml;min kullarına olan l&uuml;tuf ve sevgisini g&ouml;sterir. Onlara, d&uuml;nyanın sonuna kadar ibadet etme imkanını vermesi, kendi kerem ve bahşişiyle bu değerli makama layık olma şevkini onlarda yarattığı i&ccedil;indir. &Ouml;te yandan, b&uuml;t&uuml;n bunlar Hak Teala&#39;nın, kullarının kulluk ve itaat makamına ehil olmalarını istemesi karşısında yeterli olmadığından dolayı, Allah Teala nimetini tamamlamak amacıyla, amelden daha hayırlı olan niyete g&ouml;re karşılık verme kapısını da kullarına a&ccedil;mıştır. Allah Teala, m&uuml;minlerin niyetlerine karşılık olarak da, cennette ebedi kalmayı onlara bağışlamıştır. &Ccedil;&uuml;nk&uuml; m&uuml;minler d&uuml;nyada ebedi kalacak olsalardı, ebedi olarak Allah&#39;a ibadet ve itaat edeceklerdi. B&ouml;ylece, k&acirc;firlerin niyetlerine karşılık olarak da, onların azapta ebedi kalmalarına karar vermiştir. &Ccedil;&uuml;nk&uuml;, k&acirc;firler d&uuml;nyada ebedi kalacak olsalardı, daima Allah&#39;a karşı isyan edeceklerdi.</p>\n\n<p>\n	&Ouml;yleyse, ey hidayet isteyen kardeş, şunu bil ki, amellerin sen &ouml;ld&uuml;kten sonra da devam edecektir; sen onu zahirde kesilmiş olarak g&ouml;rsen de ger&ccedil;ekte o kesilmemiştir. Bazı hadislerde ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&quot;&Ouml;l&uuml;m&uuml;yle g&uuml;nahları da &ouml;len (kesilen) kimse ne mutludur.&quot;</p>\n\n<p>\n	Bunun manası şudur ki; eğer bir kimsenin herhangi bir yanlış hareketi olur, fakat &ouml;l&uuml;mden sonra ona uyulmaz ve onunla amel edilmezse, bu onun saadetindendir. Ama ona uyularak bu yanlış yola devam edilirse, kıyamet g&uuml;n&uuml;ne kadar, o vesileyle yapılan g&uuml;nahların vebali o şahsa da ulaşacaktır. Bundan Allah&#39;a sığınırım. Meğer ki, Allah Teala o g&uuml;nahı yok edip gidermekle bir l&uuml;tufta bulunmuş olsun. &Ouml;yleyse ciddi bir şekilde titizlikle g&uuml;nahtan ka&ccedil;ının. &Ccedil;&uuml;nk&uuml; g&uuml;nah, nesilden nesle olumsuz etkilerini bırakır. Allah&#39;a itaat etmeğe y&ouml;nelin. Zira Allah i&ccedil;in olan amel, b&uuml;y&uuml;y&uuml;p gelişerek, insan &ouml;ld&uuml;kten sonra da kıyamete kadar nesilden nesle tesir etmektedir. &Ouml;yleyse uyan ve basiretli olmaya &ccedil;alış.</p>\n\n<h2>\n	Allah&#39;a Giden Bazı Yolların A&ccedil;ıklanması</h2>\n\n<p>\n	Allah&#39;a giden yollar, mahlukların nefesleri sayısıncadır. Her şahıs i&ccedil;in, b&uuml;t&uuml;n mahlukların&nbsp; nefesleri sayısı kadar Allah&#39;a giden yol vardır. G&uuml;nah bataklığına saplanmış insana ise kudretiyle her şeyi kaplayan Allah&#39;ın rahmeti sıkıcı gelir ve bu durum rahmet kapılarının &uuml;zerine kapanmasına sebep olur. Allah&#39;ın rahmetine karşı daima &uuml;mitli ve iyi niyetli olunması, insanı olgunluk derecesine en kısa yoldan ulaştırır. Allah Teala, m&uuml;min kulunun niyetine g&ouml;re takdir eder. Niyet hayır olursa, il&acirc;hi irade ve takdir hayra vardırır, aksi durumda insanın şerre varması &ouml;nlenemez.</p>\n\n<p>\n	İnsan, nefsin ve şeytanın ortaklaşa aldatması sonucu, &acirc;lemlerin Rabb&#39;ine karşı kendisini k&ouml;t&uuml; zanlı olmaya alıştırır. Yaratılışın hikmet ve felsefesi doğrultusunda imtihan gereği k&uuml;&ccedil;&uuml;k bir olayla karşılaştığında sıkıntıya d&uuml;şme korkusuyla &uuml;mitsizliğe kapılır, şeytana ve nefsine yenik d&uuml;şerek suizanda bulunmaya başlar, k&ouml;t&uuml;mser olur. Bu suizan ve k&ouml;t&uuml;mserlik de ka&ccedil;mak istediği belaya tutulmasına sebep olur. Allah&#39;a karşı k&ouml;t&uuml; zanlı olmaktan, yine O&#39;nun rahmetine sığınırız.</p>\n\n<p>\n	Allah-u Tebareke ve Teala affetmediği takdirde, insanın bu suizannı ve k&ouml;t&uuml;mserliği, Rabb&#39;inin karşısında gereği gibi muamele g&ouml;rmesine sebep olur.</p>\n\n<p>\n	Belki de bu y&uuml;zdendi ki, Resul-i Ekrem (s.a.a), olayları hayra yorar, k&ouml;t&uuml; yorumlardan ise hoşlanmazdı. Resul-i Ekrem (s.a.a), Ravzat-&uuml;l Kafi&#39;de yer alan bir hadiste ş&ouml;yle buyurur:</p>\n\n<p>\n	&quot;Bir şeyi uğursuz sanmak, insanın nazarına, g&ouml;r&uuml;ş&uuml;ne bağlıdır. Eğer hafif g&ouml;r&uuml;rse hafif olur, ağır g&ouml;r&uuml;rse ağır olur. Hi&ccedil;bir şey g&ouml;rmezse, hi&ccedil;bir şey olmaz.&quot;</p>\n\n<p>\n	O h&acirc;lde Resulullah&#39;ın (s.a.a) s&uuml;nnetine uymaya &ccedil;alışan bir m&uuml;min, nefsini Rabb&#39;ine karşı h&uuml;sn-&uuml; zanlı olmaya alıştırmalı ve az bir amelin karşılığında fazlasını beklemelidir. Zira kulun Hak Teala hakkındaki hayır beklentisi, her ne kadar fazla olursa olsun, mutlaka Allah&#39;ın l&uuml;tf&uuml;, keremi, onun &uuml;st&uuml;ndedir. İnsanın beklentisinin sonu vardır; ama O&#39;nun kereminin sonu yoktur. Hak Teala da ihsanının kulun h&uuml;sn-&uuml; zannı karşılığında olduğunu haber&nbsp; vermiştir. Bunun i&ccedil;indir ki, Hz. Ali (a.s)&rsquo;ın dua ederken Hak Teala&rsquo;ya <em>&quot;Sana h&uuml;sn-&uuml; zannı olanın zannını doğrula.&quot; </em>şeklinde yakardığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu hususta şu kadarı yeter ki, Hak Teala kullarından h&uuml;sn-&uuml; zan besleyenlerin zanlarını doğrulayıp ger&ccedil;ekleştirmelerini istemektedir. Bu durumda Hak Teala&#39;nın kendisi buna daha evladır. Hatta hadislerde Hak Teala&rsquo;nın bir şahsın herhangi bir şeye h&uuml;sn-&uuml; zannı olduğunda, onu doğrulayıp, işi onun g&uuml;zel zannı doğrultusunda takdir buyurduğu yer almaktadır. Bu durumda b&uuml;t&uuml;n hayırların Allah&#39;tan olduğunu bilip, h&uuml;sn-&uuml; niyetle hareket edersek, bu g&uuml;zel zanlarımızın, Allah Teala&#39;dan doğrulanmış olarak bizlere iade edildiğini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Sahih olan hadislerde duyurulduğuna g&ouml;re, eğer birisinin bir taşa bile hayır zannı olursa, Allah-u Teala o taşta hayır yaratır. Ravi, İmam&#39;dan; &quot;Taştan da mı?&quot; diye sorunca, İmam; <em>&quot;Hacer-&uuml;l Esved&#39;i g&ouml;rm&uuml;yor musunuz?&quot;</em> diye cevap vermiştir. Bu hadisten de Hak Teala&#39;nın, m&uuml;minlerin birbirleri hakkında olan iyi niyetlerini doğrulayıp ger&ccedil;ekleştirdiğini anlıyoruz.</p>\n\n<p>\n	Allah Teala&#39;nın m&uuml;minlerin, &ouml;len birisi hakkında ondan hayırdan başka bir şey bilmediklerine dair verdikleri şah&acirc;detlerini doğrulaması, h&uuml;sn-&uuml; zannın &ouml;nemini ortaya koyar. H&uuml;sn-&uuml; zannın, gereğinden başka bir şey s&ouml;ylememenin, insan i&ccedil;in ne denli etkili olduğuna g&uuml;zel bir &ouml;rnektir bu. Hak Teala bu şah&acirc;deti ge&ccedil;erli kılar. Hadise g&ouml;re, hakkında h&uuml;sn-&uuml; zan olan &ouml;l&uuml; konusunda &ouml;nemli bir engel olmadığı takdirde, Allah Teala, h&uuml;sn-&uuml; zannın gereğini, hem h&uuml;sn-&uuml; zan s&acirc;hibi ve hem de hakkında h&uuml;sn&uuml; zanda bulunulan şahıs hakkında ger&ccedil;ekleştirir. Ama hakkında h&uuml;sn-&uuml; zan olan şahısta bir engel s&ouml;z konusu olursa, onu yalnızca h&uuml;sn-&uuml; zan s&acirc;hibi hakkında ger&ccedil;ekleştirir. Aynı şekilde eğer birisi, diğer birisine, onu hayır ehlinden zannettiği i&ccedil;in saygı g&ouml;sterirse, Allah Teala&#39;nın, ger&ccedil;ekte ikram edilen şahsın cehennem ehli olduğunu bilmesine rağmen, h&uuml;sn-&uuml; zanda bulunan şahsı, cennete g&ouml;t&uuml;receği&nbsp; hadislerde ge&ccedil;mektedir.</p>\n\n<p>\n	Kısacası, m&uuml;min kardeşi hakkında ona emredilen h&uuml;sn-&uuml; zan vazifesini yerine getirirse bunun sevabı hem m&uuml;min kardeşine, hem de h&uuml;sn-&uuml; zanda bulunana yetişir. Allah Teala&#39;nın rahmetiyle, onun zannı doğrulanır, zannı gereğince iş y&uuml;r&uuml;r, ya da zannı yalnızca kendisi hakkında ger&ccedil;ekleşir. Zannedilen hakkında ger&ccedil;ekleşmemesi ise, zannedene bir zarar getirmez.</p>\n\n<p>\n	M&uuml;minlere karşı h&uuml;sn-&uuml; zan taşımak b&uuml;y&uuml;k bir rahmet kapısıdır. Belki de cemaat namazının b&uuml;y&uuml;k sevabı olduğuna dair hadisler de bu y&uuml;zdendir. Zira m&uuml;minler cemaat imamına olan h&uuml;sn-&uuml; zanları gereğince onun namazının kabul olduğunu zanneder ve onu kendileriyle Allah Teala arasında vasıta&nbsp; kabul ederler. Allah Teala da, bu h&uuml;sn-&uuml; zan sebebiyle hepsinin namazını kabul eder. Bu gibi &ouml;rnekler &ccedil;oktur. Bereket vesilesi sayarak m&uuml;minin artığından i&ccedil;mek de bu y&uuml;zdendir. Zemzem suyundan alınan fayda da ondan umulana g&ouml;redir. B&uuml;y&uuml;klerden bir&ccedil;oğu d&uuml;nyevi veya uhrevi maksatlar i&ccedil;in Zemzem suyundan i&ccedil;erek muratlarına erişmişlerdir.</p>\n\n<p>\n	Bazı dualarda istenmesi gereken&nbsp; en iyi rızk, kesin iman ve Allah&#39;a h&uuml;sn-&uuml; zan olarak belirlenmiştir. Hatta bazı hadisler konunun &ouml;nemini vurgulamak i&ccedil;in, Allah Teala&#39;nın, yersiz h&uuml;sn-&uuml; zan iddiasını bile doğruladığını haber veriyor. İmam Sadık&#39;tan (a.s) ulaşan bir hadiste ş&ouml;yle buyruluyor:</p>\n\n<p>\n	&quot;Kıyamet g&uuml;n&uuml;, bir kulun cehenneme g&ouml;t&uuml;r&uuml;lmesi emredildiğinde, o kul d&ouml;n&uuml;p geri bakar. Allah Teala, &quot;Kulumu geri &ccedil;evirin&quot; der. Geri getirilince Allah Teala ona; &quot;Neden d&ouml;n&uuml;p geri baktın&quot; diye buyurur. O ş&ouml;yle der: &quot;Rabb&#39;im, sana olan zannım bu değildi.&quot; O zaman Allah Teala, &quot;Zannın ne idi?&quot; diye sorar. O ise; &quot;Rabb&#39;im, sana olan zannım, beni affedip kendi rahmetinle bana cennette yer vermendi.&quot; der. O zaman Allah Teala ş&ouml;yle buyurur: &quot;Ey meleklerim, kendi izzetime, b&uuml;y&uuml;kl&uuml;ğ&uuml;me ve y&uuml;celiğime ant olsun ki, bu kulum bir saat bile bana h&uuml;sn-&uuml; zanda bulunmamıştır. Eğer, bir saat bile bana h&uuml;sn-&uuml; zanda bulunsaydı, onu ateşle korkutmazdım. Fakat yine onun bu yalanını doğrulayıp onu cennete g&ouml;t&uuml;r&uuml;n.&quot;</p>\n\n<p>\n	İşte bu ve benzeri il&acirc;hi m&uuml;kafat ve rahmetleri a&ccedil;ıklayan diğer hadislere dikkat ettiğimizde, kalbimizdeki il&acirc;hi m&uuml;kafatlara olan arzuların da Allah&#39;a olan h&uuml;sn-&uuml; zandan sayılması y&ouml;n&uuml; g&uuml;&ccedil;leniyor. &Ccedil;&uuml;nk&uuml; bu arzular eğer; ger&ccedil;ek h&uuml;sn-&uuml; zan olmasa da en azından buna aday olan niyetlerdir. Allah Teala kendi keremiyle bunları da ger&ccedil;ek h&uuml;sn-&uuml; zanlar gibi doğrulayıp ger&ccedil;ekleştirir. Allah Teala&#39;nın her iki d&uuml;nyada da h&uuml;km&uuml; birdir. <strong>&quot;Rahman (Allah)&#39;ın yaratışında bir farklılık g&ouml;remezsin.&quot;</strong></p>\n\n<p>\n	Fakat h&uuml;sn-&uuml; zan taşımak, h&uuml;sn-&uuml; zannı bahane ederek işi bırakıp rahata dalmak anlamında değildir. Aksine, bu şeytanın hilelerinden birisidir. Allah Teala, Muhammed (s.a.a) ve p&acirc;k Ehl-i Beyt&#39;i h&uuml;rmetine bizi ve b&uuml;t&uuml;n m&uuml;minleri şeytanın şerrinden korusun. Tam aksine h&uuml;sn-&uuml; zan, Allah katında olana, b&uuml;t&uuml;n bir v&uuml;cutla y&ouml;nelip, O&#39;nun bahşişlerine daha bir rağbetle bağlanmayı gerektirir. Zira, il&acirc;hi m&uuml;kafatlarla tanışıp ondan yararlananlar, buna daha istekli olur, buna ulaşma y&ouml;n&uuml;nde zorlukların kolaylaştığını g&ouml;r&uuml;rler. Ne istediğini ve istediğinin değerini bilen birisi i&ccedil;in karşılığında verdiği şey az gelir.</p>\n\n<p>\n	Hz. İmam Rıza&#39;dan (a.s) gelen bir hadiste ş&ouml;yle buyrulmaktadır: <em>&quot; Allah Teala, Hz. Davud&#39;a (a.s) ş&ouml;yle vahyetti: &quot;Kulum bir hayır iş yaparsa onu cennete g&ouml;t&uuml;r&uuml;r&uuml;m.&quot; Hz. Davud (a.s): &quot;O hayır nedir ya Rabb&rsquo;i?&quot; diye sordu. Allah Teala ş&ouml;yle buyurdu: &quot;Bir m&uuml;min kulumun &uuml;z&uuml;nt&uuml;s&uuml;n&uuml;, bir hurmanın yarısıyla bile olsa gidermektir.&quot; O zaman Hz. Davud (a.s): &quot;Allah&rsquo;ım, seni tanıyan kimse asla senden &uuml;midini kesmez.&quot; dedi.&quot;</em></p>\n\n<p>\n	&Ouml;yleyse yer ile g&ouml;k arası b&uuml;y&uuml;kl&uuml;ğ&uuml;nde, hi&ccedil;bir aklın d&uuml;ş&uuml;nemediği hi&ccedil;bir g&ouml;z&uuml;n g&ouml;rmediği, ger&ccedil;ek saadet yurdu olan cenneti, yarım hurma karşılığında l&uuml;tfeden Allah&#39;a, c&acirc;hillerden başka kim sırt &ccedil;evirir?!</p>\n\n<p>\n	B&ouml;yle kerem s&acirc;hibi&nbsp; birisiyle muamele yapmayı kim terk eder?! Terk ederse ne elde eder? Yerini neyle doldurabilir?! Bu bağlamda Hz. İmam H&uuml;seyin (a.s)&rsquo;ın Arafe &ccedil;&ouml;l&uuml;nde dillendirdiği duada Rabbine hitaben ge&ccedil;en: <em>&ldquo;Sen&rsquo;i kaybeden ne bulmuş, Sen&rsquo;i bulan da ne kaybetmiş?! Sen&rsquo;den gayri bir bedele razı olan ger&ccedil;ekten de &ccedil;ok zarar etmiştir.&rdquo; </em>c&uuml;mlesiyle, <em>&ldquo;Ne zaman gaip oldun ki, Sen&rsquo;i g&ouml;sterecek delile ihtiyacın olsun? Ve ne zaman uzak kaldın ki, eserler San&rsquo;a ulaştıracak vesileler olabilsin? Ger&ccedil;ekten de Sen&rsquo;i kendine g&ouml;zetleyici g&ouml;rmeyen g&ouml;z k&ouml;rd&uuml;r. Sen&rsquo;in sevginden bir nasip almayan kulun ticareti ise ger&ccedil;ekten de zarara uğramıştır.&rdquo; </em>c&uuml;mleleri ne de anlamlıdır. Evet, bir an i&ccedil;in bile olsa, Allah&#39;a y&ouml;nelmekte gaflet eden kimse, yerini hi&ccedil;bir şeyin dolduramayacağı b&uuml;y&uuml;k bir şey kaybetmiş ve b&uuml;y&uuml;k bir zarara uğramıştır!</p>\n\n<p>\n	Heyhat-heyhat! Bununla karşılığı olmayan bir fırsatı elden ka&ccedil;ırmış ve hi&ccedil; bir şeyin telafi edemeyeceği bir zarara d&uuml;şm&uuml;şt&uuml;r. İşte bunun i&ccedil;in ve Allah Teala&#39;nın kullarına olan b&uuml;y&uuml;k merhametinden dolayıdır ki, mukaddes İsl&acirc;m şeriatında; m&uuml;minlerin b&uuml;t&uuml;n hareket ve duruşlarına b&uuml;y&uuml;k sevaplar vaadi verilmiştir. Hatta Hz. İmam Zeyn&uuml;l Abidin, (a.s) Şialarına şu duayı okumalarını &ouml;ğretmiştir: <em>&quot;Ey Allah&#39;ım, kalplerimizin b&uuml;t&uuml;n fısıltılarını, organlarımızın b&uuml;t&uuml;n hareketlerini ve dillerimizin b&uuml;t&uuml;n konuştuklarını, senin m&uuml;kafatını kazanan şeylerden kıl.&quot;</em> Diğer bir duada da şu tabirin yer aldığını g&ouml;r&uuml;yoruz: <em>&quot;Ey Allah&#39;ım, senin zikrinden gayrı bir lezzetten, sana istiğfar ederim.&quot;</em> Allah Teala&#39;nın, m&uuml;min kullarından isteği, O&rsquo;nunla muamele etmekten gaflet ederek, telafisi olmayan bir zarara d&uuml;şmemeleridir. Bunun i&ccedil;in kendine giden yolları, mahlukatın nefesleri sayısınca karar kılmıştır. &ouml;yle ki, Ehl-i Beyt İmamları&rsquo;ndan gelen hadislerde: <em>&ldquo;Kim, su i&ccedil;tiğinde Hz. İmam H&uuml;seyin&#39;in, (a.s) susuz şehit edildiğini anıp, o Hazreti şehit edenlere lanet ederse, Allah Teala, ona y&uuml;z bin hayır yazıp, y&uuml;z bin g&uuml;nahı ondan giderir; onu y&uuml;z bin derece y&uuml;celtir. Y&uuml;z bin k&ouml;leyi azat etmiş gibi sevap kazanır ve kıyamet g&uuml;n&uuml; onu korkusuz olarak meb&#39;us kılar.&rdquo;</em> buyrulmuştur.</p>\n\n<p>\n	B&ouml;yle kerem ve m&uuml;kafat s&acirc;hibi sınırsız zenginliğe s&acirc;hip olan Allah&rsquo;ın, kendisine muhta&ccedil; olan kulunun bir nefesini bile zayi etmeye razı olacağını mı sanıyorsun? Asla! O, bu zavallı kulunun tam manasıyla O&rsquo;na y&ouml;nelmesini istiyor. Zira O&#39;na y&ouml;nelmekten başka bir şeref olmadığı gibi, O&rsquo;ndan gayri bir hayır kaynağı da yoktur. Kulu O&#39;na y&ouml;nelince, O da kuluna y&ouml;nelir. O kuluna y&ouml;nelince de, fazl ve keremince davranıp onu b&uuml;t&uuml;n d&uuml;ş&uuml;nceleriyle, hareketleriyle, duruşlarıyla, uykusu ve ayıklığıyla Rabb&#39;inin rızasını kazanmayı ama&ccedil;lamaya hidayet eder.</p>\n\n<p>\n	Hz. İmam Muhammed B&acirc;kır (Allah&#39;ın sel&acirc;mı ona olsun): <em>&quot;Allah Teala, Hz. Davud&#39;a vahy ederek: Kavmine bildir, onlardan herhangi birisi, ben emrettiğim takdirde bana itaat ederse; benim de ona itaat ederek, bana itaat etmesinde ona yardımcı olmam bana hak olur. Eğer benden bir şey isterse ona veririm, eğer beni &ccedil;ağırırsa ona icabet ederim. Eğer bana sığınırsa ona sığınak olurum. Eğer benden yardım dilerse ona yardımcı olurum. Ve eğer bana tevekk&uuml;l ederse onun a&ccedil;ık noktalarında ben koruyucu olurum, eğer b&uuml;t&uuml;n halk ona bir hile yapmağa koyulsalar bile, ben hepsinin &uuml;stesinden gelirim.&quot;</em> buyurmuştur.</p>\n\n<p>\n	Yine geniş rahmetinden dolayıdır ki, zavallı kuluna zararlı olanı bırakmasını emretmiş, hatta yararsız olan şeylerle meşgul olmaktan şiddetle men etmiştir. El-Cevahir-&uuml;s Seniyye kitabında şunlar yer almaktadır: <em>&quot;Ey Adem oğlu, eğer kalbinin kasavetli, cisminin hasta, malının noksan, rızkının yoksun olduğunu g&ouml;r&uuml;rsen, bilmelisin ki, bunlar konuştuğun faydasız s&ouml;zlerin y&uuml;z&uuml;ndendir.&quot;</em></p>\n\n<p>\n	Boş s&ouml;zlerin b&ouml;yle bir etkisi olduğuna g&ouml;re, haram s&ouml;zlerin nasıl bir etkisi olacağı kendiliğinden bellidir. Buna g&ouml;re boş s&ouml;z konuşmak sana zehirden daha zararlıdır. Zira zehir senin ancak cismini tahrip edebilir. Oysa boş s&ouml;zler kalbi katılaştırır, malı azaltır, rızktan mahrum eder, cismi de hasta eder.</p>\n\n<p>\n	Merhamet s&acirc;hibi y&uuml;ce Allah ise, kulunun b&ouml;yle bir b&uuml;y&uuml;k bedbahtlığa d&uuml;şmesine elbette ki razı olmaz. Hatta Allah Teala&#39;nın, kulunu&nbsp; faydasız s&ouml;zlerden dolayı hesaba tuttuğu gibi, faydasız bakışlardan dolayı da hesaba &ccedil;ekeceği, bazı hadislerde yer almıştır.</p>\n\n<p>\n	İşte kulunun, bir bakışının da boşa gitmesini istememesinden dolayıdır ki, &acirc;limin y&uuml;z&uuml;ne, Kabe&#39;ye, Resulullah&#39;ın (s.a.a) neslinden olan Seyyidlere ve ibret almak i&ccedil;in mahluklara bakmayı ibadet kılmıştır. Hatta, bir saat d&uuml;ş&uuml;nmeyi altmış sene ibadet etmeye eşit kılmıştır. <strong>&quot;Nereye d&ouml;nseniz orası Allah&#39;ın vechidir.&quot;</strong> İmam Sadık (a.s), babaları yoluyla Hz. Resulullah&#39;dan (s.a.a) rivayet ediyor ki:</p>\n\n<p>\n	&quot;Allah Teala, Davud peygambere (Allah&#39;ın sel&acirc;mı ona olsun) vahiy ederek ş&ouml;yle buyurdu: G&uuml;neşte oturana g&uuml;neş dar olmadığı gibi, rahmetime girene de rahmetim dar gelmez. K&ouml;t&uuml;mser d&uuml;ş&uuml;ncelere kapılmayana bir zarar gelmediği gibi, k&ouml;t&uuml;mser olanlar da fitneden kurtulamazlar.&quot;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu kutsi il&acirc;hi hitap, kurduğumuz bu ilkeye en b&uuml;y&uuml;k şahitlerden biridir ki, k&ouml;t&uuml;mser olan kimse, Allah Teala&#39;ya olan su-i zannı y&uuml;z&uuml;nden fitneden kurtulmayıp bedbahtlığa d&uuml;şer. K&ouml;t&uuml;mser olmayan kimse ise, Allah Tela&#39;ya olan iyi niyetinden dolayı k&ouml;t&uuml;mser şeylerin zarından emin olur. Hak Teala&#39;ya olan h&uuml;sn-&uuml; zannı h&uuml;rmetine belalardan uzak kalır.</p>\n\n<p>\n	Kendisini Ehl-i Beyt&#39;ten gelen hadislere adayarak onlara uyup, Allah&#39;ın rahmetine giren bir kimse i&ccedil;inse, asla darlık s&ouml;z konusu olamaz. Aksine her kapısından bin kapı a&ccedil;ılan kapılar onun y&uuml;z&uuml;ne a&ccedil;ılır, sonunda da ilim ve marifet nuruyla kalp ferahlığı makamına ulaşır. Bu makam ise, Hak Teala&#39;nın, peygamberi Hz. Muhammed (s.a.a) hakkında &ouml;vd&uuml;ğ&uuml; en faziletli makamdır. Allah Teala, Kur&#39;an&#39;da ş&ouml;yle buyuruyor: <strong>&quot;Senin sadrini (g&ouml;ğs&uuml;n&uuml;) a&ccedil;madık mı?&quot;</strong></p>\n\n<p>\n	Allah Teala bir kuluna minnet koyup bu makama ulaştırırsa, o artık d&uuml;nya ve ahiret belalarının ulaşmadığı kimselerden olur ve eğer herhangi bir bela da ona ulaşırsa bu ancak diğerinin ve halkın nazarında beladır; yoksa onun kendi nazarında Allah Teala&#39;nın ona g&ouml;sterdiği bu belaya sabretme sonucu ulaşacağı Allah&#39;ın rızası ve y&uuml;ce makamlara nazaran en b&uuml;y&uuml;k lezzetlerden ve en afiyetli bahşişlerdendir.</p>\n\n<p>\n	İşte bu y&uuml;zden Aşura g&uuml;n&uuml; İmam H&uuml;seyin &#39;in (a.s) bazı ashaplarına, belalar şiddetlendik&ccedil;e y&uuml;zleri daha da a&ccedil;ılır ve onları daha &ccedil;ok sevin&ccedil; alırdı.</p>\n\n<p>\n	Allah Teala size ve bize bu makamları bağışlasın.</p>\n\n<p>\n	D&uuml;nyaya d&uuml;şk&uuml;n insanlar b&ouml;yle lezzetlere ulaşabilirler mi?! Allah Teala bize yardımcı ve vekil olmakta yeterlidir.</p>\n\n<p>\n	Ne g&uuml;zel Mevla ve ne g&uuml;zel yardımcıdır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> Ankebut/13</p>\n	</div>\n</div>','Ahlâka Olan İhtiyaç, Faydası Ve Önemi','','publish','closed','open','','ahlaka-olan-ihtiyac-faydasi-ve-onemi','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3076',0,'post','',0),(3077,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 align=\"right\" dir=\"LTR\">\n	<strong>Hasan İrfan</strong></h5>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	&ldquo;İffet, taaffuf, afaf, isti&rsquo;faf&rdquo; gibi kavramlar, sırasıyla, &ouml;rtmek, sakınmak, namuslu olmak, z&uuml;hde b&uuml;r&uuml;nmek, tabiatı y&uuml;ce olmak gibi anlamlar elde edilmektedir. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p dir=\"LTR\">\n	İffetin &ccedil;eşitli cilveleri ve boyutları vardır. Bunların t&uuml;m&uuml;n&uuml; &uuml;&ccedil; b&ouml;l&uuml;m halinde d&uuml;ş&uuml;nmek m&uuml;mk&uuml;nd&uuml;r: <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p dir=\"LTR\">\n	1- D&uuml;ş&uuml;ncede İffet</p>\n\n<p dir=\"LTR\">\n	2- S&ouml;zde İffet</p>\n\n<p dir=\"LTR\">\n	3- Davranışta İffet<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>D&uuml;ş&uuml;ncede İffet</em></p>\n\n<p dir=\"LTR\">\n	&ldquo;G&uuml;nlerin ge&ccedil;mesini bir d&uuml;ş&uuml;n</p>\n\n<p dir=\"LTR\">\n	Adaletli Allah&rsquo;a tapmayı sanat edin.&rdquo;</p>\n\n<p align=\"right\" dir=\"LTR\">\n	Firdevsi</p>\n\n<p dir=\"LTR\">\n	İnsan tefekk&uuml;r eden ve d&uuml;ş&uuml;nen bir varlıktır. D&uuml;ş&uuml;nmek ise, bir ortam ister. Uygun olan veya olmayan her proje, olay ve mesele, tefekk&uuml;r konusu olabilir. Ş&uuml;phesiz d&uuml;zenleme bağlamında d&uuml;ş&uuml;nce, g&uuml;zel yankılar oluşturacaktır. Uygunsuz yerlerde d&uuml;ş&uuml;nce ise, uygunsuz neticeler doğuracaktır. D&uuml;ş&uuml;ncede iffet, d&uuml;ş&uuml;nceyi uygunsuz ortamlardan alıkoymak demektir. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;G&uuml;nahları &ccedil;ok d&uuml;ş&uuml;nen kimseyi, g&uuml;nahlar kendine &ccedil;ağırır.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İsa (a.s) ise havarilerine ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz Musa zina etmemenizi emretmiştir. Oysa ben, bırakın zina yapmayı, zina d&uuml;ş&uuml;ncesine dahi kapılmamanızı emrediyorum.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p dir=\"LTR\">\n	Hafız ise ş&ouml;yle diyor:</p>\n\n<p dir=\"LTR\">\n	&ldquo;İradeni aşk yoluna verdiysen adın k&ouml;t&uuml;ye &ccedil;ıkacak diye d&uuml;ş&uuml;nme. Şeyh-ı San&#39;an bile hırkasını meyhaneciye rehin vermişti.&rdquo;</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>S&ouml;zlerde İffet</em></p>\n\n<p dir=\"LTR\">\n	Hayat dersi veren İslam dini s&ouml;z ve konuşmalar hakkında da saadet verici bir &ccedil;er&ccedil;eve sunmuştur. Kur&rsquo;an-ı Kerim, farklı s&ouml;zler hakkında &ccedil;eşitli nitelikler beyan etmiştir. &Ouml;rneğin ma&rsquo;ruf<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> (uygun), h&uuml;sn<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> (g&uuml;zel), ehsen<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> (en g&uuml;zel), leyyin<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> (yumuşak), beliğ<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> (etkili/tesirli), sedid<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> (sağlam/dosdoğru), kerim<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> (değerli/y&uuml;ce)&hellip;</p>\n\n<p dir=\"LTR\">\n	S&ouml;zlerde iffet hususunda &uuml;&ccedil; konuyu incelemek gerekir. Ses tonu, telkin niteliği ve s&ouml;z&uuml;n i&ccedil;eriği.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>A- Ses Tonu</em></p>\n\n<p dir=\"LTR\">\n	İslami ahlak ve k&uuml;lt&uuml;rde sesin kısık veya y&uuml;ksek oluşuna b&uuml;y&uuml;k &ouml;nem verilmiştir. S&ouml;z&uuml;n iffet ve edebine riayet, İslami ahlakın se&ccedil;kin cilvelerinden biridir. Lokman Hekim al&ccedil;ak sesle konuşmak hakkında oğluna ş&ouml;yle demektedir: <strong>&ldquo;Y&uuml;r&uuml;y&uuml;ş&uuml;nde tabi&icirc; ol, sesini al&ccedil;alt. Unutma ki, seslerin en &ccedil;irkini merkeplerin sesidir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong>[13]</strong></a></strong></p>\n\n<p dir=\"LTR\">\n	Allah-u Teala ayrıca ş&ouml;yle buyurmuştur: <strong>&ldquo;Ey iman edenler, seslerinizi peygamberin sesi &uuml;st&uuml;nde y&uuml;kseltmeyin ve birbirinize bağırdığınız gibi, ona s&ouml;zle bağırıp s&ouml;ylemeyin; yoksa siz şuurunda değilken, amelleriniz boşa &ccedil;ıkar gider.&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p dir=\"LTR\">\n	Bir hadiste ise ş&ouml;yle yer almıştır: &ldquo;Sesinizi anne babanızın sesi &uuml;st&uuml;nde y&uuml;kseltmeyin.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p dir=\"LTR\">\n	İmam Seccad (a.s) ise bir duasında ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;ım! Sesimi anne babamın yanında al&ccedil;ak kıl.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p dir=\"LTR\">\n	Ş&uuml;phesiz feryat etmek, y&uuml;ksek sesle konuşmak ve &ccedil;ığlık atmak, konuşmada iffet cilvesine riayet etmemektir. Elbette bu konuda bir istisnaya da işaret etmek gerekir ki Kur&rsquo;an ş&ouml;yle buyurmaktadır: <strong>&ldquo;Allah, zulme uğrayan kimse dışında, k&ouml;t&uuml;l&uuml;ğ&uuml;n ifşa edilmesini sevmez. Allah ş&uuml;phesiz işiten ve bilendir.&rdquo;</strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p dir=\"LTR\">\n	Kaba insana l&uuml;tuf ve keremle konuşma</p>\n\n<p dir=\"LTR\">\n	Ki temiz eğe yumuşaklıkla paslanmaz.&rdquo;</p>\n\n<p align=\"right\" dir=\"LTR\">\n	Sa&rsquo;di</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>B- Telkin Niteliği</em></p>\n\n<p dir=\"LTR\">\n	S&ouml;z&uuml; telkin metodu da farklıdır. Bazen s&ouml;z yumuşaklık, bazen kaba, bazen şiddetli, bazen vakarlı, bazen işveli telkin edilebilir. Namahrem kimselerle işveli konuşmak ş&uuml;phesiz konuşmada iffetsizliğin g&ouml;stergelerinden biridir. Allah-u Teala Peygamber-i Ekrem&rsquo;in (s.a.a) eşlerine ş&ouml;yle buyurmuştur: &ldquo;<strong>Ey Peygamber hanımları! Siz, kadınlardan herhangi biri gibi değilsiniz. Eğer (Allah&#39;tan) korkuyorsanız, (yabancı erkeklere karşı) &ccedil;ekici bir eda ile konuşmayın; sonra kalbinde hastalık bulunan kimse &uuml;mide kapılır. G&uuml;zel s&ouml;z s&ouml;yleyin.&rdquo;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>C- S&ouml;z&uuml;n İ&ccedil;eriği</em></p>\n\n<p dir=\"LTR\">\n	Ses tonu ve ilka metodundan sonra şimdi de s&ouml;z&uuml;n muhtevasını ele almaya &ccedil;alışalım. Her kavram, bir anlamın g&ouml;stergesidir. Bazı anlamlar, g&uuml;zel, &ccedil;ekici, bazıları ise k&ouml;t&uuml; ve sıkıcıdır. Kavramların iffetini daha &ccedil;ok muhtevasıyla değerlendirmek m&uuml;mk&uuml;nd&uuml;r. D&uuml;nya edebiyatında ve İslami k&uuml;lt&uuml;rde &ccedil;oğu kinayelerin ortaya &ccedil;ıkışının felsefesi de edebi iffete riayet etmek olmuştur.</p>\n\n<p dir=\"LTR\">\n	Kur&rsquo;an-ı Kerim de konuşma iffetinin tecess&uuml;m&uuml; olduğu i&ccedil;in, hoş olmayan bir takım anlamlar i&ccedil;in kinaye yoluna başvurmuştur. <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> Bug&uuml;n d&uuml;nya k&uuml;lt&uuml;r&uuml;ndeki &ouml;nemli hareketlerden biri de d&uuml;nya edebiyatının bir b&ouml;l&uuml;m&uuml;n&uuml;n beyan iffetinden uzaklaşmış olmasıdır. Yazı alanında en utan&ccedil; verici kavramları kirletmiş bulunmaktadırlar. İslam&rsquo;ın y&uuml;ce ve temiz k&uuml;lt&uuml;r&uuml;, konuşma hususunda iffete riayet ederek iffete aykırı olan s&ouml;zlere karşı adeta savaş a&ccedil;mıştır. Şimdi de o &ouml;nemli &ouml;rneklerden bazısına bir bakalım.</p>\n\n<p dir=\"LTR\">\n	Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Herkim namahrem ile şaka yaparsa Allah d&uuml;nyada diliyle ifade ettiği her kavrama karşılık onu bin yıl zindana atar.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p dir=\"LTR\">\n	Bir rivayette ş&ouml;yle yer almıştır: &ldquo;Bir kadının g&uuml;zelliklerini başka bir erkeğe anlatarak onun aşık olmasına ve g&uuml;naha d&uuml;şmesine sebep olmak doğru değildir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p dir=\"LTR\">\n	Başka bir rivayette ise ş&ouml;yle yer almıştır: &ldquo;Kadın kendisi ile eşi arasındaki cinsel sırlarını başka bir kadın i&ccedil;in anlatmamalıdır.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p dir=\"LTR\">\n	Daha &ouml;nemli bir husus ise Kur&rsquo;an-ı Kerim&rsquo;in dilenerek nefis izzetini ve y&uuml;z suyunu d&ouml;kmeyen ve izzetini zenginlerin sadakasına kurban etmeyen fakirleri de iffet sembol&uuml; olarak adlandırmıştır. Onlar, fakirliğin acı yaralarına tahamm&uuml;l etmekte, asla insanlardan bir şey dilenmemektedirler. Bunlar, s&ouml;z iffetine sahip kimselerdir. Bu acizane istekler, onların iffet y&uuml;celiğini kirletememiştir.</p>\n\n<p dir=\"LTR\">\n	<strong>&ldquo;(Yapacağınız hayırlar, ) kendilerini Allah yoluna adamış, bu sebeple yery&uuml;z&uuml;nde kazan&ccedil; i&ccedil;in dolaşamayan fakirler i&ccedil;in olsun. Bilmeyen kimseler, iffetlerinden dolayı onları zengin zanneder. Sen onları simalarından tanırsın. &Ccedil;&uuml;nk&uuml; onlar y&uuml;zs&uuml;zl&uuml;k ederek istemezler. Yaptığınız her hayrı muhakkak Allah bilir.&rdquo;</strong><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p dir=\"LTR\">\n	M&uuml;minlerin Emiri Hz. Ali (a.s) ise ş&ouml;yle buyurmuştur: &ldquo;İffet fakirliğin s&uuml;s&uuml;d&uuml;r.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p dir=\"LTR\">\n	Fakirliğini dile getirmemek ve yoksulluk hikayesini anlatmamak, fakirliğin s&uuml;s&uuml;d&uuml;r ve bir t&uuml;r s&ouml;z iffetidir.</p>\n\n<p dir=\"LTR\">\n	İslami ahlakın ihanet, aşağılama, istihza, lakap takma, g&ouml;z ve kaşlarıyla alay edercesine işaret etme, s&ouml;vme, fesadı yayma ve benzeri k&ouml;t&uuml;l&uuml;klerle savaşması da s&ouml;z iffetini koruma amacını taşımaktadır. <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>Davranışta İffet</em></p>\n\n<p dir=\"LTR\">\n	Fiillerinde ve davranışlarında iffetli olmak da bireysel ve toplumsal &ccedil;eşitli alanları kapsamaktadır. &Ouml;rneğin &ouml;rt&uuml;de iffet, bunlardan biridir. Yani insanın giydiği elbise, dini kimliği, ahlaki uyumu, insani y&uuml;ce şahsiyeti ve toplumsal y&uuml;ce değerlerle uyum i&ccedil;inde olmalıdır. İnsan, ilişkilerini bedensel &ouml;zelliklerini sergileme ve moda &uuml;r&uuml;nlerini teşir etme sahnesine d&ouml;n&uuml;şt&uuml;rmemelidir. K&uuml;lt&uuml;rel, iktisadi ve siyasi alanlar, aklı ortadan kaldıran heva ve heves sahnesi haline gelmemelidir. Akıl, dindarlık, ahlak ve insanlık tecellisi yerine dizginlerini koparmış, hayvanlık isteklerini sergilememek gerekir.</p>\n\n<p dir=\"LTR\">\n	İslam dininde hicab meselesi de &ouml;rt&uuml;de iffettir. Davranışta iffet boyutlarından biri de cinsel iffettir. İslam k&uuml;lt&uuml;r&uuml;nde cinsel iffet, &ccedil;eşitli boyutlara sahiptir:</p>\n\n<p dir=\"LTR\">\n	1- G&uuml;nah olan bakışlardan sakınmak<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p dir=\"LTR\">\n	2- Namahremlerle ıssız bir yerde baş başa kalmamak. <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p dir=\"LTR\">\n	3- Bedensel temasa ge&ccedil;memek. <a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p dir=\"LTR\">\n	4- Mast&uuml;rbasyon ve meşru olmayan ilişkilerden ka&ccedil;ınmak. <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p dir=\"LTR\">\n	5- Topluluklar arasına tahrik edici bir şekilde &ccedil;ıkmamak. <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p dir=\"LTR\">\n	6- Fuhuş i&ccedil;in aracı olmamak. <a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p dir=\"LTR\">\n	7- Tahrik edici unsurlardan ka&ccedil;ınmak. <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p dir=\"LTR\">\n	B&uuml;t&uuml;n bu konulardan sakınmak, rivayetlerde cinsel iffet olarak yer almıştır.</p>\n\n<p dir=\"LTR\">\n	İslam k&uuml;lt&uuml;r&uuml;nde iffetin pratik cilvelerinden biri de rivayetlerde &ldquo;mide iffeti&rdquo; olarak adlandırılan iktisadi iffettir. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>Davranışsal İffet S&uuml;reci</em></p>\n\n<p dir=\"LTR\">\n	Bug&uuml;n batılı toplumlardaki gen&ccedil;ler, iffetsizlik faciası ile karşı karşıya gelmiştir. Bu &ccedil;ıplaklık k&uuml;lt&uuml;r&uuml; b&uuml;t&uuml;n değerleri adeta yutmakta ve b&uuml;t&uuml;n mutlulukları yok etmektedir. İffetsizlik ve &ccedil;ıplaklık k&uuml;lt&uuml;r&uuml; batılı hayatın d&ouml;rt alanına egemen olmuştur:</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>1- Edebi Alan</em></p>\n\n<p dir=\"LTR\">\n	R&ouml;nesans&rsquo;tan ve romancılığın yayılmasından sonra iffetsiz yazarların edebi korkusuzluğunu ortaya koyan cinsel romanlar, kitap pazarına girmiş ve birbiri ardınca yabancı dillere terc&uuml;me edilir olmuştur.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>2- Sanat Alanı</em></p>\n\n<p dir=\"LTR\">\n	G&ouml;rsel sanatlar, heykeltıraşlık ve diğer sanatlar; &ccedil;ıplaklık reklamı, festivaller ve sanat fuarları vasıtasıyla insani iffeti ayaklar altına almıştır. &Ouml;yle ki Hz. Meryem&rsquo;in (a.s) resmini bile g&ouml;ğs&uuml; a&ccedil;ık bir şekilde &ccedil;izmişlerdir. <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p dir=\"LTR\">\n	<em>3- Spor Alanı</em></p>\n\n<p dir=\"LTR\">\n	Bug&uuml;n d&uuml;nyada birka&ccedil; t&uuml;r spor yaygındır: Doğuya ait olan klasik sporlar ile batıya ait olan futbol, basketbol, jimnastik, batı g&uuml;reşi ve benzeri sporlar. Batılı sporların &ouml;zelliklerinden biri de, &ccedil;ıplaklık i&ccedil;inde olmasıdır. Beden uygunsuz bir şekilde teşir edilmekte ve iffet ayaklar altına alınmaktadır. Bu da batı k&uuml;lt&uuml;r&uuml;nde eleştirilmesi gereken boyutlardan biridir.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>4- Mimarlık Alanı</em></p>\n\n<p dir=\"LTR\">\n	Geleneksel mimarlıkta str&uuml;kt&uuml;rel &ouml;rt&uuml;ler olduk&ccedil;a fazla idi. İran&rsquo;ın bir &ccedil;ok geleneksel evlerinde i&ccedil; ve dış b&ouml;l&uuml;m ayırımına gidilmişti. Dış b&ouml;l&uuml;m, yabancı ve misafirlerin geliş gidişine g&ouml;re ayarlanmıştı. İ&ccedil; b&ouml;l&uuml;m ise ev halkına ve mahremlere ayrılmıştı. Evlerin kapısında iki tokmak bulunuyordu. Bu tokmaklardan biri erkeklere, diğeri ise kadınlara &ouml;zg&uuml; idi. Her tokmağın &ouml;zel bir sesi vardı. O tokmak vasıtasıyla gelen misafirin kadın veya erkek olduğu anlaşılıyordu. Ev sahibi gelenin kadın veya erkek olduğunu biliyor, bu esas &uuml;zere kapıyı kadın veya erkek a&ccedil;ıyordu. Ama edebiyatta &ccedil;ıplaklık k&uuml;lt&uuml;r&uuml;n&uuml;n yaygınlaşmasından sonra batılı sanat, spor ve mimarlık alanları da iffetsizlik sahnesi haline d&ouml;n&uuml;şt&uuml;.</p>\n\n<p dir=\"LTR\">\n	Binaların &ouml;n&uuml;nde duvar yerine demir basamaklardan istifade etmektedirler. B&ouml;ylece &ccedil;ıplaklık mimarisi evin i&ccedil;ine de &ccedil;ekilmiş oldu. &Ouml;nce mutfaklardan kapı ve pencereler atılıp, Amerikan open mutfaklar, yaygınlaştırıldı. Sonra diğer odaların duvarları ortadan kaldırıldı. Esasen ortak koridorlara, asans&ouml;rlere, birbirine bakan pencerelere ve karışımı &ouml;ng&ouml;ren yapıya sahip apartmanlar, fesat nedenidir. <a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>İffetin Getirileri</em></p>\n\n<p dir=\"LTR\">\n	İffet, hayatta &ccedil;ok olumlu etkilere sahiptir. Toplumsal konuları inceleyen araştırmacılar, bu konuya daha &ccedil;ok &ouml;nem vermelidirler.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>A- Ruhsal Huzur</em></p>\n\n<p dir=\"LTR\">\n	Ruh hastalıklarının sebeplerinden biri de meşru olmayan bakışlar ve ilişkilerdir. Bu şehvet dolu bakışlar, bir yandan cinsel i&ccedil;g&uuml;d&uuml;leri tahrik etmekte ve bu i&ccedil; g&uuml;d&uuml;ler tahrik olunca da insanın ruhunda b&uuml;y&uuml;k bir fırtına kopmaktadır. İnsanın akıl nuru fırtınalara maruz kalmaktadır. B&ouml;yle bir insan artık ruhsal huzura sahip olamaz. Huzur ve s&uuml;kuneti ortadan kalkar. &Ouml;te yandan meşru olmayan ilişkiler, ona adım adım ocakları s&ouml;nd&uuml;ren g&uuml;nahlara s&uuml;r&uuml;kler. Rezalet korkusu cezalardan korkma, vicdan azabı b&ouml;yle bir kimsenin ruhunu alt&uuml;st eder ve insan bu y&uuml;zden streslere ve ıstıraplara d&uuml;şer.</p>\n\n<p dir=\"LTR\">\n	İffet ise, insanı b&uuml;t&uuml;n bu ıstırap ve streslerden kurtaran en &ouml;nemli etkendir. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Herkim, namahreme bakmaz ise kalbi huzura erer.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan bu g&uuml;nah olan bakışlar insanda bir takım istekler uyandırmaktadır. Bu g&uuml;nahlar sofrası serilince de &uuml;z&uuml;nt&uuml;ler, hasetler, intiharlar ve cinayetler ortaya &ccedil;ıkmaktadır. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Nice aşklar, bir tek bakıştan ortaya &ccedil;ıkar.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p dir=\"LTR\">\n	Hi&ccedil; unutamadığım bir hatırayı burada aktarmak istiyorum. Pehlevi zamanında yabancı bir artist, Tahran&rsquo;a davet edilmişti. Tahran&rsquo;a gelince, kadın ilk defa &ccedil;arşaflı birini g&ouml;rd&uuml;. Olduk&ccedil;a şaşırarak &ldquo;bu nedir?&rdquo; Diye sordu. Ona, &ldquo;&ccedil;arşaf, İran&rsquo;lı kadınların &ouml;rt&uuml;s&uuml;d&uuml;r.&rdquo; Diye cevap verdiler. Yanındakilere arabadan inerek o kadının yanında yer almak ve başını &ccedil;arşafla &ouml;rtmek istediğini belirtti. S&ouml;z konusu artist, ilk defa &ccedil;arşaf &ouml;rt&uuml;n&uuml;nce tıpkı İranlı kadınlar gibi kendini t&uuml;m&uuml;yle &ouml;rtt&uuml;. Basın mensuplarından biri bu fırsattan istifade ederek ona ş&ouml;yle sordu: &ldquo;Hanımefendi! Şu anda kendinizi nasıl hissediyorsunuz?&rdquo; O ş&ouml;yle cevap verdi: &ldquo;Huzur ve g&uuml;venlik hissediyorum.&rdquo; İşte bu sanat&ccedil;ı bir kadının b&uuml;t&uuml;n modacılara, aldanmışlara ve batıcılara vermiş olduğu tarihi bir cevaptır.</p>\n\n<p dir=\"LTR\">\n	Y&uuml;ce Allah ş&ouml;yle buyurmaktadır: &ldquo;<strong>Ey iman edenler! Siz, bir yemeğe &ccedil;ağırılmadık&ccedil;a, zamanını g&ouml;zetmeksizin, Peygamber&#39;in evlerine girmeyin. Ancak davet edildiğiniz vakit girin. Yemeği yediğinizde hemen dağılın, sohbete dalmayın. &Ccedil;&uuml;nk&uuml; bu hareketiniz Peygamber&#39;i &uuml;zmekte, fakat o (size bunu s&ouml;ylemekten) utanmaktadır. Ama Allah, hakkı s&ouml;ylemekten &ccedil;ekinmez. Peygamber&#39;in hanımlarından bir şey istediğiniz zaman perde arkasından isteyin. Bu, hem sizin kalpleriniz, hem de onların kalpleri i&ccedil;in daha temiz bir davranıştır. Sizin Allah&#39;ın Res&ucirc;l&uuml;n&uuml; &uuml;zmeniz ve kendisinden sonra onun hanımlarını nik&acirc;hlamanız asla caiz olamaz. &Ccedil;&uuml;nk&uuml; bu, Allah katında b&uuml;y&uuml;k (bir g&uuml;nah) tır.&rdquo;</strong><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>B- Bedensel Esenlik</em></p>\n\n<p dir=\"LTR\">\n	G&uuml;n&uuml;m&uuml;z insanı bir yere kadar sağlık ve gelişimine kavuşmuş bulunmaktadır. Yiyecek sağlığı, past&ouml;rize, sterilize ve mikropları ortadan kaldırma teknikleriyle bir yere kadar temin edilmiştir. Lakin utan&ccedil; i&ccedil;inde itiraf etmek gerekir ki hen&uuml;z ilmi esaslarca da bir mikrop yuvası sayılan domuz eti, d&uuml;nya halklarının yiyeceklerinin başında yer almaktadır. G&uuml;n&uuml;m&uuml;zde ke&ccedil;i, koyun, inek ve deve, adeta tecrit edilmiş en b&uuml;y&uuml;k protein kaynağı olan bu besin maddeleri, şehirlerin dışına s&uuml;r&uuml;lm&uuml;şt&uuml;r. Ama necis olan k&ouml;pekler, tıp bilginlerinin odalarına kadar girmiştir. Batıcı insanların her yeri bu mikrop &uuml;reten hayvanların salyası ile kirlenmiştir. Buna hava kirliliğini de eklemek gerekir. &Ouml;yle ki artık insan, &ldquo;i&ccedil;ine duman &ccedil;eken ve ah eden bir varlık&rdquo; diye tanınacak bir varlık haline gelmiştir.</p>\n\n<p dir=\"LTR\">\n	Cinsel sağlığa ise g&uuml;n&uuml;m&uuml;zde en alt d&uuml;zeyde riayet edilmektedir. Bu da bir &ccedil;ok afetleri ve tehlikeleri beraberinde getirmektedir. Her an cinsel hastalıklar artmaktadır. Frengi, belsoğukluğu ve AIDS gibi hastalıklar her g&uuml;n kurban almakta ve meşru olmayan lezzetler peşinde koşanları &ouml;l&uuml;m u&ccedil;urumuna yuvarlamaktadır.</p>\n\n<p dir=\"LTR\">\n	İffete riayet etmek, hi&ccedil; ş&uuml;phesiz kamil bir şekilde cinsel sağlığı temin etmektedir. Kur&rsquo;an-ı Kerim eşcinsellik gibi bir takım iffetsiz işleri insani g&uuml;&ccedil;lerin kaybı ve bir taşkınlık olarak değerlendirmektedir.&rdquo;<strong>&Ccedil;&uuml;nk&uuml; siz, şehveti tatmin i&ccedil;in kadınları bırakıp da şehvetle erkeklere yanaşıyorsunuz. Doğrusu siz taşkın bir milletsiniz.&rdquo;</strong><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>C- Ahlaki esenlik</em></p>\n\n<p dir=\"LTR\">\n	Ahlaki değerleri korumak takvayı ve iffetli olmayı gerektirir. İffet temelleri yıkıldığı takdirde ise ahlaki değerler de ortadan kalkar ve insan b&uuml;y&uuml;k bir kayba uğrar. Haram olan bakışlar insandaki ahlaki değerleri adım adım &ouml;ld&uuml;rmektedir. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: bakışları iffetli olan kimsenin sıfatları g&uuml;zel olur. <a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p dir=\"LTR\">\n	İffetli olmak ahlaki y&uuml;celişe ve y&uuml;kselişe neden olmaktadır. Nitekim bir rivayette ş&ouml;yle yer almıştır: &ldquo;G&ouml;z&uuml;n&uuml;z&uuml; namahremlerden sakınınız ki ilgin&ccedil;likleri g&ouml;rebilesiniz.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali ş&ouml;yle buyurmuştur: &ldquo;İffetli insan neredeyse meleklerden biri olacaktı.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>D- Soy esenliği </em></p>\n\n<p dir=\"LTR\">\n	Salim nesil ş&uuml;phesiz sağlıklı ve layık bir ailede v&uuml;cuda gelir. Salim nesil şu &ouml;zelliklere sahip olan nesildir:</p>\n\n<p dir=\"LTR\">\n	1- Ailenin sonsuz ve berrak sevgisi ile dolup taşmalıdır</p>\n\n<p dir=\"LTR\">\n	2- Meydana gelişi meşru olmalıdır ve kendisini isnad ederken utan&ccedil; duymamalıdır.</p>\n\n<p dir=\"LTR\">\n	3- Şefkatli terbiye ediciler ve &ouml;ğreticilere sahip olmalıdır.</p>\n\n<p dir=\"LTR\">\n	4- Maddi ihtiya&ccedil;ları temin edilmelidir.</p>\n\n<p dir=\"LTR\">\n	5- Fikirsel, ruhsal, inan&ccedil;sal ve terbiyevi ihtiya&ccedil;ları karşılanmalıdır.</p>\n\n<p dir=\"LTR\">\n	Ama cinsel &ouml;zg&uuml;rl&uuml;klerin yayılması ile olduk&ccedil;a problemli ve meşru olmayan nesil v&uuml;cuda gelmiştir. Bu nesil ailenin kutsal sevgisinden mahrumdur. Kendisini isnat ederken utan&ccedil; duymaktadır. Aşağılık kompleksi i&ccedil;inde &ccedil;ırpınmaktadır. Kendisini hi&ccedil; kimseye akraba kabul etmemektedir. Ne doğru d&uuml;r&uuml;st bir babası ne bir annesi ne de bir kardeşi vardır. Bu yalnızlık, gurbet, kopukluk ve irtibatsızlık ne kadar b&uuml;y&uuml;k bir faciadır. İşte b&ouml;yle bir nesil caddelerde yaşamaktadır. Serseri bir hayata s&uuml;r&uuml;klenmektedir. Yağma ve cinayetlere karışmaktadır. Sevgi g&ouml;rmediği i&ccedil;in sevgi g&ouml;stermemektedir</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>G&uuml;zelliğin devamlılığı </em></p>\n\n<p dir=\"LTR\">\n	Gen&ccedil;liğin g&uuml;zelliği iffetli olmakla korunur. Cinsel işlerde kayıtsızlık insanı erken yaşlandırmakta ve cinsel g&uuml;c&uuml;n&uuml; ortadan kaldırmaktadır. İffet ise gen&ccedil;liği ve g&uuml;zelliği kalıcı kılmaktadır. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kadının korunması hali i&ccedil;in daha g&uuml;zel ve g&uuml;zelliği i&ccedil;in daha kalıcıdır.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p dir=\"LTR\">\n	Bu esas &uuml;zere &ouml;rt&uuml; ve tesett&uuml;r kadınların korunma siperidir. Kadınların letafetini ve inceliğini korumakta kutsallığını dokunulmaz kılmaktadır. Bu aydın d&uuml;ş&uuml;nce ışığında anlamaktayız ki tesett&uuml;r bir esaret değil aksine bir azamet g&ouml;stergesidir. Sizler domates, pancar ve şalgam gibi sıradan şeylerin &ccedil;elik kasada veya James Bond &ccedil;antada korunduğunu g&ouml;rd&uuml;n&uuml;z m&uuml;? Oysa s&uuml;rekli olarak değerli eşyalar bu t&uuml;r korunmaktadır. İşte tesett&uuml;r ve hicapta da bu t&uuml;r bir korunma vardır. <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>Aileyi korumak </em></p>\n\n<p dir=\"LTR\">\n	Aileler toplumun k&uuml;&ccedil;&uuml;k birimleridir. İnsan bedeninin h&uuml;crelerine benzemektedir. Eğer h&uuml;creler zarar g&ouml;recek olursa insan hastalanır. Aileyi esenlik i&ccedil;inde tutmak bir &ccedil;ok bireysel ve toplumsal saadetlere neden olmaktadır. Aileyi ayakta tutmanın en &ouml;nemli esaslarından biri de iffettir.</p>\n\n<p dir=\"LTR\">\n	Birbirine karşı kayıtsız davranan eşler s&uuml;rekli olarak k&ouml;t&uuml;mser bir ruha sahiptir. İffetli olmayan eşler arasında kutsal evlilik aşkı hakim değildir. İffetsiz eşler bazen &ccedil;ocuklarına bile su- izanda bulunmakta tertemiz babalık duygusunu yitirmektedirler.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>Toplumsal G&uuml;venlik</em></p>\n\n<p dir=\"LTR\">\n	İffet toplumsal g&uuml;venliği sağlayan temel esaslardan biridir. Haram bakışlar, &ccedil;ıplaklık k&uuml;lt&uuml;r&uuml; ve cinsel hayasızlık toplumsal g&uuml;venliği b&uuml;y&uuml;k bir tehlikeye sokmaktadır. Bunun neticesi olarak da insanların hakkına tecav&uuml;z&uuml;n en utanmaz t&uuml;r&uuml; olan cinsel tecav&uuml;zler doruk noktasına ulaşmaktadır. B&ouml;ylece gen&ccedil; kızların ve kadınların ka&ccedil;ırılması yaygın bir hale gelmektedir. Artık hi&ccedil; kimse namusuna oranla g&uuml;ven i&ccedil;inde olmayacaktır. İffete riayet etmek toplumsal g&uuml;venliği sağlayan en sağlam bir ilkedir. <a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	<em>G&uuml;zel bir &uuml;ne sahip olmak </em></p>\n\n<p dir=\"LTR\">\n	Cinsel kayıtsızlıklar, rezalet ve r&uuml;svalığa neden olduğu gibi iffetli olmakta insanı g&uuml;zel bir &uuml;ne ve kalıcılığa kavuşturmaktadır. İnsanı adeta kutsallaştırmaktadır. Tarihteki b&uuml;y&uuml;k &uuml;nl&uuml;lerin hayatına bir bakınız. Tarihte Hz. Yusuf (a.s) İbn-i Şirin Şeyh Receb Ali Hayyat, Cafer M&uuml;ctehidi Fazile gibi bir &ccedil;ok kimseler birer yıldız gibi ışıldamaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"right\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Lisan&rsquo;ul Arab, c. 9, s. 253; Kamus-ı Kur&rsquo;an, c. 5, s. 18; Munteheb&rsquo;ul Lugat, s. 341; S&ouml;ylemek gerekir ki &ldquo;afaf&rdquo; bu anlamda kullanılmaktadır.&rdquo;ifaf&rdquo; şeklinde telaf&uuml;z edildiği zaman bu anlamı vermemektedir. Zira &ldquo;ifaf&rdquo; ila&ccedil; anlamındadır. (Munteheb&rsquo;ul Lugat, s. 359) Daha fazla araştırma i&ccedil;in bkz. el-Kafi, c. 3, s. 125- 126; Şerh-ı İbn-ı Ebi&rsquo;l- Hadid, c. 20, s. 241; Vesail&rsquo;uş- Şia, c. 11, s. 197; Ehlak-ı Nasıri, s. 74, el-Esfar, c. 2, s. 38</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> İffet sadece kadına ait değildir. Bu değer ve metot, daha kapsamlı bir anlam ifade etmektedir.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> İffet, kelimesinden t&uuml;remiş olan d&ouml;rt terim, Kur&rsquo;an-ı Kerim&rsquo;de yer almıştır. Bakara suresi, 273. ayet, Nisa suresi, 6. ayet, Nur suresi, 32 ve 60. ayetler</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Gurer&rsquo;ul Hikem, c. 5, s. 321</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Vesail&rsquo;uş- Şia, c. 14, s. 240; el-Kafi, c. 5, s. 542</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Bkz. Muhammed suresi, 21. ayet; Bakara suresi, 235. ayet; Nisa suresi, 5. ayet ve Ahzab suresi, 32. ayet</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Bkz. Nahl suresi, 125. ayet ve Ahzab suresi, 32. ayet</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Nahl suresi, 125. ayet</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Ta- Ha suresi, 44. ayet</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Nisa suresi, 63. ayet</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Nisa suresi, 9. ayet ve Ahzab suresi, 70. ayet</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> İsra suresi, 23. ayet</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Lokman suresi, 19. ayet</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Hucurat suresi, 2. ayet</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Bihar&rsquo;ul Envar, c. 74, s. 40</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Sahife-i Seccadiye, 24. dua</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Nisa suresi, 148. ayet</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Ahzab suresi, 32. ayet</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> el-İtkan fi Ulum&rsquo;il Kur&rsquo;an, c. 3, s. 159- 161</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Aşıkane mektupları ve uygunsuz telefon konuşmalarını da bu &ccedil;er&ccedil;evede değerlendirmek gerekir. Bu mektuplar, hayasızlığın kalıcı &ouml;rneklerinden biridir. Ne yazık ki g&uuml;n&uuml;m&uuml;zde bir &ccedil;ok gen&ccedil;ler, evlenmeden &ouml;nce veya sonra b&ouml;yle bir g&uuml;naha bulaşmaktadırlar. Dolayısıyla bir &ccedil;ok ailevi &ccedil;atışmalara, boşanmalara, k&ouml;t&uuml;mserliğe, &ccedil;ekişmelere ve rahatsızlıklara neden olmuşlardır.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Vesail&rsquo;uş- Şia, c. 14, s. 143</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> Emali, Seduk, s. 423, Bihar&rsquo;ul Envar, c. 74, s. 379 ve Yenabi&rsquo;ul Hikmet, c. 5, s. 125</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> Bakara suresi, 273. ayet</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> Nehc&rsquo;&uuml;l Belağa, 68. hikmet</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Vesail&rsquo;uş- Şia, c. 11, s. 327- 329</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> Nur suresi, 31. ayet</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> Hadis kitaplarında bu konuda başlı başına bir b&ouml;l&uuml;m teşkil edilmiştir. Bkz. Vesail&rsquo;uş- Şia, c. 14, s. 133, Furu-i Kafi, c. 2, s. 64 ve Mekarim&rsquo;ul Ahlak, s. 121</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Vesail&rsquo;uş- Şia, c. 14, s. 142, Kitab-u men La Yehzuruh&rsquo;ul Fakih, c. 2, s. 197</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Vesail&rsquo;uş- Şia, c. 14, s. 242</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> Vesail&rsquo;uş- Şia, c. 14, s. 134 ve Furu-ı Kafi, c. 2, s. 64 ve Nur suresi, 31. ayet</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Vesail&rsquo;uş- Şia, c. 14, s. 135 ve Furu-ı Kafi, c. 2, s. 64</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Vesail&rsquo;uş- Şia, c. 14 s. 173- 174. Tahrik unsurları &ouml;rneğin şunlardır: Kadınların tahrik edici seslerine kulak vermek, bir yatakta yatmak, gen&ccedil; kadınlara selam vermek&hellip;</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Vesail&rsquo;uş- Şia, c. 11, s. 197- 198</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Kur&rsquo;an-ı Kerim&rsquo;e g&ouml;re &ccedil;ıplaklık eski cahiliyye adetlerinden biridir. Nitekim Kur&rsquo;an ş&ouml;yle buyurmuştur: &ldquo;<strong>Ey peygamberin eşleri! Siz kadınlardan herhangi biri (gibi) değilsiniz; eğer sakınıyorsanız, artık s&ouml;z&uuml; &ccedil;ekicilikle s&ouml;ylemeyin de kalbinde bir hastalık bulunan kimse hevese kapılmasın. S&ouml;z&uuml; &ouml;l&ccedil;&uuml;l&uuml; s&ouml;yleyin.&rdquo;</strong> (Ahzab suresi, 33. ayet) İsmail Sebzevari&rsquo;nin dediği gibi d&ouml;rt kısım canlı &ccedil;ıplaklıktan utanmamaktadır:</p>\n\n		<p dir=\"LTR\">\n			1- Hayvanlar</p>\n\n		<p dir=\"LTR\">\n			2- &Ccedil;ocuklar</p>\n\n		<p dir=\"LTR\">\n			3- Cahil ve ilkel insanlar</p>\n\n		<p dir=\"LTR\">\n			4- İlericilik ve medeniyet iddiasında bulunan bazı insanlar. Meşhur sanat&ccedil;ı Charlie Chaplin kısına ş&ouml;yle yazmaktadır: &ldquo;&Ccedil;ıplaklık, asrımızın hastalığıdır. Ben yaşlıyım ve belki de g&uuml;l&uuml;n&ccedil; s&ouml;zler s&ouml;yl&uuml;yorum. Ama bana g&ouml;re, bedeninin &ccedil;ıplaklığı ruhunun &ccedil;ıplaklığını sevdiğin kimseye ait olmalıdır. Senin bu konudaki d&uuml;ş&uuml;ncen bundan on yıl &ouml;ncesine, yani &ouml;rt&uuml;nme d&ouml;nemine ait olması hi&ccedil; de k&ouml;t&uuml; bir şey değildir. Sakın korkma, bu on yıl seni yaşlandırmayacaktır. Velhasıl &ccedil;ıplaklık adasına tabi olan son kimse olmanı dilerim.&rdquo; (Mesele-i Hicab kitabına &Uuml;stat M&uuml;taharri&rsquo;nin yazdığı &ouml;ns&ouml;zden naklen)</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi hayatın bir &ccedil;ok alanını fesat kaplamıştır. Kur&rsquo;an-ı Kerim, yolda giderken dahi iffete riayet edilmesi gerektiğini beyan etmektedir. Eskiden kadınlar, ayaklarına halhal takarlardı. Halhal, bir s&uuml;s takısıydı. Bu halhallerin &ccedil;ıkardığı sesler vesvese ediciydi. Kur&rsquo;an-ı Kerim bu konuda ş&ouml;yle buyurmaktadır: &ldquo;<strong>M&uuml;min kadınlara da s&ouml;yle: &ldquo;G&ouml;zlerini (harama &ccedil;evirmekten) ka&ccedil;ındırsınlar ve ırzlarını korusunlar; s&uuml;slerini a&ccedil;ığa vurmasınlar, ancak kendiliğinden g&ouml;r&uuml;neni hari&ccedil;. Baş&ouml;rt&uuml;lerini, yakalarının &uuml;st&uuml;n&uuml; (kapatacak şekilde) koysunlar. S&uuml;slerini, kendi kocalarından ya da babalarından ya da kocalarının babalarından ya da oğullarından ya da kocalarının oğullarından ya da kendi kardeşlerinden ya da kardeşlerinin oğullarından ya da kız kardeşlerinin oğullarından ya da kendi (m&uuml;min) kadınlarından ya da sağ ellerinin altında bulunanlardan ya da kadına ihtiyacı olmayan beyinsiz (hizmet&ccedil;i) kimselerden ya da kadınların hen&uuml;z mahrem yerlerini hen&uuml;z anlamayan &ccedil;ocuklardan baş- kasına g&ouml;stermesinler. Gizledikleri s&uuml;sleri bilinsin diye ayaklarını ye- re vurmasınlar. Hep birlikte Allah&rsquo;a t&ouml;vbe edin ey m&uuml;minler! Umulur ki kurtuluşa erişirsiniz! &ldquo;</strong> (Nur suresi, 31. ayet) Hz. Şuayb&rsquo;ın (a.s) kızının iffetli y&uuml;r&uuml;y&uuml;ş&uuml; de Kur&rsquo;an&rsquo;da yer almıştır.&rdquo;<strong>&Ccedil;ok ge&ccedil;meden, o ikisinden biri, utanga&ccedil; bir tavırla y&uuml;r&uuml;yerek ona geldi. &ldquo;Babam, bizim i&ccedil;in s&uuml;r&uuml;leri sulamana karşılık olarak sana m&uuml;k&acirc;fat vermek &uuml;zere seni davet etmektedir&rdquo; dedi. Bunun &uuml;zerine ona gelip de olup bitenleri anlatınca o, &ldquo;Korkma&rdquo; dedi. &ldquo;Zalimler topluluğundan kurtulmuş oldun.&rdquo;</strong> (Kasas suresi, 25. ayet) (Bihar&rsquo;ul Envar, c. 13, s. 32)</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> M&uuml;stedrek&rsquo;&uuml;l- Vesail, c. 14, s. 271</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Başka bir hadiste ise ş&ouml;yle yer almıştır: &ldquo;Herkim bakışını serbest bırakırsa, hasreti &ccedil;oğalır.&rdquo; (Bihar&rsquo;ul Envar, c. 77, s. 286)</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> Ahzap suresi, 53. ayet; Meşhur Fransız sosyologu Frants Fanon&rsquo;un şu s&ouml;z&uuml; ne kadar g&uuml;zeldir: &ldquo;Dışarıyı g&ouml;ren ama kendisi g&ouml;r&uuml;lmeyen bir kadın, kendiliğinden s&ouml;m&uuml;rgecilere bir mahrumiyet y&uuml;klemektedir.&rdquo; (Mağzubin-ı Zemin - Yery&uuml;z&uuml;n&uuml;n lanetlileri- , s. 5) Bu a&ccedil;ıdan s&ouml;m&uuml;rgeciler, iffetsizliği her yere yaymaya &ccedil;alışmaktadırlar.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> A&rsquo;raf suresi, 81. ayet</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> Mizan&rsquo;ul Hikmet, c. 3, s. 2008</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> Bihar&rsquo;ul Envar, c. 104, s. 41</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> Nehc&rsquo;ul Belağa, 474. hikmet</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> Gurer&rsquo;ul Hikem, c. 4, s. 200</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> İffet manevi bir g&uuml;zelliktir. Akıl ve Allah&rsquo;ın beğendiği bir &ccedil;ekicilik olan iffet b&uuml;t&uuml;n zahiri s&uuml;slerden daha g&uuml;zeldir. &Ouml;te yandan kadınların hayadan yoksun bir şekilde toplumda gezinmesi kozmetik &uuml;r&uuml;nlerin hadsiz hesapsız t&uuml;ketilmesine neden olmaktadır. Bu da ekonomik bir y&uuml;k olmasına rağmen kadının daha &ccedil;abuk yıpranmasına ve yaşlanmasına neden olmaktadır.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır: &ldquo;<strong>Ey Peygamber! Eşlerine, kızlarına ve m&uuml;minlerin kadınlarına geniş elbiseleriyle &uuml;zerlerini t&uuml;m&uuml;yle &ouml;rtmelerini s&ouml;yle; onların (&ouml;zg&uuml;r ve iffetli) tanınmaları ve eziyet g&ouml;rmemeleri i&ccedil;in en uygun olan budur. Allah, &ccedil;ok bağışlayandır, &ccedil;ok esirgeyendir.&rdquo;</strong> (Ahzab suresi, 59. ayet) iffetli olmak korunmayı, &ccedil;ıplaklık ise saldırıya uğramayı beraberinde getirmektedir. Rivayetlerde de yer aldığına g&ouml;re başkalarının iffetine saldırıda bulunmak kendi iffetine saldırıyı getirir. Bkz. Bihar&rsquo;ul Envar, c. 71, s. 270 ve Vesail&rsquo;uş Şia, c. 20, s. 313</p>\n	</div>\n</div>','Düşünce, Söz ve Davranışta İffet','','publish','closed','open','','dusunce-soz-ve-davranista-iffet','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3077',0,'post','',0),(3078,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h1>\n	&nbsp;</h1>\n\n<p>\n	<strong>------------------------</strong></p>\n\n<p>\n	Ey Rabbim; senin. kılavuz olmadığın kimselere yollar ne kadar da dardır. Hedefine hidayet ettiğin kimsenin yanında ise hak ne kadar da aşikardır.</p>\n\n<p>\n	Allah&#39;ım; bizi sana varacak yollara hidayet eyle, bizi sana kavuşturacak en yakın yolda hareket ettir. Uzağı bize yakınlaştır, zor ve &ccedil;etini bize kolaylaştır, bizleri sana doğru koşan, gelip kapını &ccedil;alan, gece-g&uuml;nd&uuml;z yalnız sana tapan ve azametinden korkan kullarından kıl. Kendileri i&ccedil;in kaynakları arındırdığın, arzularına ulaştırdığın; maksatlarına kavuşturduğun, kendi fazlından ihtiya&ccedil;larını giderip kalplerini sevginle doldurduğun; saf i&ccedil;eceklerinden kendilerini doyurduğun; -kullarından eyle- onlar ki Sen&#39;inle m&uuml;nacatın lezzetine ulaştılar; en uzak ama&ccedil;larını Sen&#39;den aldılar.</p>\n\n<p>\n	Ey kendisine y&ouml;nelenlere y&ouml;nelerek, onlara l&uuml;t&uuml;f ve ihsan eden; zikrinden gafil olanlara merhametli ve şefkatli olan; kendi dergahına cezbetmek i&ccedil;in onlara muhabbetli davranan! Beni Sen&#39;den en fazla pay alan, senin katında en y&uuml;ce olan, senin sevginden en &ccedil;ok hisse alan ve marifetinden en &uuml;st&uuml;n nasibi olan kullarından&nbsp; kıl.</p>\n\n<p>\n	Doğrusu b&uuml;t&uuml;n &ccedil;abam sana y&ouml;nelmiştir. Gayem yalnız Sen&#39;sin; Sen&#39;sin benim maksadım, başkası değil. Uyumam ve uyanmam yalnız Sen&#39;in i&ccedil;indir; Sen&#39;den başkası i&ccedil;in değildir. Beni ferahlatacak olan senin likana erişmektir, g&ouml;nl&uuml;m&uuml;n arzusu San&#39;a varmaktır; iştiyakım San&#39;a kavuşmaktır; şaşkınlığım Sen&#39;in muhabbetinden dolayıdır. Aşkım Sen&#39;in muhabbetindir. Rızan benim arzumdur; hacetim Sen&#39;i g&ouml;rmektir; talebim (isteğim) San&#39;a yakın olmaktır. San&#39;a yakın olmak nihai isteğimdir, Sen&#39;inle m&uuml;nacat etmek sevin&ccedil; ve huzurumdur. Hastalığıma ila&ccedil;, susuzluğuma şif&acirc;, aşk ateşime s&ouml;nd&uuml;r&uuml;c&uuml; ve &uuml;z&uuml;nt&uuml;m&uuml; giderici (şey) Sen&#39;in indindedir.</p>\n\n<p>\n	&Ouml;yleyse yalnızlığıma acıyıp beni bağışlayan, hatalarımı affeden, tevbemi kabul eden, duama icabet eden, temizliğimi koruyan ve ihtiyacımı gideren Sen ol. Beni kendinden koparma, uzaklaştırma; ey benim nimet ve cennetim; ey benim d&uuml;nya ve ahiretim (ey merhametlilerin en merhametlisi!)</p>','Müridlerin Münacatı','','publish','closed','open','','muridlerin-munacati','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3078',0,'post','',0),(3079,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<table align=\"left\" cellpadding=\"0\" cellspacing=\"0\" hspace=\"0\" vspace=\"0\" width=\"580\">\n	<tbody>\n		<tr>\n			<td align=\"left\">\n				<div>\n					<p>\n						Ahlak&nbsp;</p>\n				</div>\n			</td>\n		</tr>\n	</tbody>\n</table>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;<em style=\"line-height: 1.6em;\"><u>Şeyh H&uuml;seyin BEHRANİ</u></em></h5>\n\n<p>\n	Her şey ne kadar da b&uuml;y&uuml;k olsa kendisinden daha b&uuml;y&uuml;k olana oranla k&uuml;&ccedil;&uuml;l&uuml;r. Her&nbsp; zorluk&nbsp; kendisinden daha zor ve &ccedil;etin olan bir şey karşısında kolaylaşır; ve asla nazara gelmez. &Ouml;rneğin, ayağına bir diken batan kimseyi akrep sokarsa ş&uuml;phesiz ayağına diken battığını t&uuml;m&uuml;yle unutup aklından &ccedil;ıkarır. Bundan şu sonu&ccedil; elde edilmektedir ki, Hak Teala her şeyi, daha &uuml;st&uuml;n&nbsp; ve y&uuml;ce birine musahhar kılar .</p>\n\n<p>\n	Azamet, g&uuml;&ccedil; ve kemalde nihai dereceye uluşan Hz. İmam Ali&#39;ye bakıver. Hz. Muhammed (Allah&#39;ın rahmet ve selamı onlara olsun) anılınca nasıl kendini k&uuml;&ccedil;&uuml;k g&ouml;rerek <strong><em>&quot;Ben Muhammed&#39;in (s.a.a) k&ouml;lelerinden bir k&ouml;leyim&quot;</em></strong> diyordu. Bu diğer mahluklarda da rastlanan bir husustur. O halde eğer d&uuml;nya belalarının sana kolay gelmesini istersen ondan daha zor ve ağır olana bak. İ&ccedil;inde bulunduğun zorluğa, ondan daha zor olan diğer bir zorluk eklenirse ne yapabileceğini d&uuml;ş&uuml;n. O zaman i&ccedil;inde bulunduğun zorluk, kendisinden daha ağır olana oranla kolay gelecek ve bunu kendin i&ccedil;in bir nimet olarak g&ouml;receksin o zaman, &quot;bana daha ağır bir zorluk y&uuml;klemeyen Allah&#39;a hamd olsun, isteseydi ban daha ağır zorluk y&uuml;kleyebilirdi&quot; dersin.</p>\n\n<p>\n	Eğer yaptığın bir hayır ameli b&uuml;y&uuml;k g&ouml;rmekden kurtulup kendini beğenmeye yol a&ccedil;an sevince kapılmakdan kurtulmak istersen, amelini senden &uuml;st&uuml;n olanların amelleriyle karşılaştır, mukayese et. Veya şimdi bulunduğun makamdan daha &uuml;st makama &ccedil;ıktığını farzet; o zaman bu hayır amelle sevinip &ouml;v&uuml;nmek bir kenara dursun, onu &ouml;z&uuml;r dilenmesi gereken bir su&ccedil; ve g&uuml;nah olarak g&ouml;recek ve onu kendine mal etmekten &ccedil;ekineceksin.</p>\n\n<p>\n	Eğer bu halini Allah&#39;ın izniyle kendine bir alışkanlık edinirsen s&uuml;rekli olarak Hakk&#39;a doğru hareket edersin. Zira onun muhabbetinin sonu yoktur. İhlas ve amelde hangi b&uuml;y&uuml;k makama ulaşırsan, ondan daha iyi ve g&uuml;zelini g&ouml;r&uuml;rs&uuml;n. Eğer bu yolda durmak i&ccedil;in bir nihayet ararsan bil ki, bu yolun sonu yoktur. Fakat bir engelle karşılama bir yerde durmak istersen bu da doğru değildir. Zira Hak Teala seni l&uuml;tuf&nbsp; ve keremiyle kendisine yakınlaşmaya &ccedil;ağırmaktadır. Ondan gayri neye y&ouml;nelip, neye razı olabilirsin ki? Ey Allahım; Sen&#39;den başkasına razı olup Sen&#39;den başkasını gaye edinen ger&ccedil;ekten de zarara uğramıştır.</p>\n\n<p>\n	Buraya kadar yapılan a&ccedil;ıklamadan a&ccedil;ık&ccedil;a anlaşılıyor ki, devamlı Allah Teala&#39;ya itaat yolunu katederek, O&#39;na&nbsp; doğru hareket etmek gerekir. Bu ise itaatin bir y&ouml;n&uuml;nden ayrılırken itaatın diğer y&ouml;n&uuml;ne y&ouml;nelmekle olur. &Ccedil;&uuml;nk&uuml; Allah-u Teala farzlara uyulmasını sevdiği gibi ruhsatlarına da uyulmasını sever. Allah-u Teala&#39;nın sevgisini isteyen birisine, m&uuml;stahap amelleri&nbsp; yapmak&nbsp; O&#39;nun sevgisini kazanmak i&ccedil;in tabii bir vesile olduğu gibi beşeri tabiatın gereği nefsinde itaat etmeye karşı bir yorgunluk ve dolayısıyla nefret korkusu s&ouml;zkonusu olan birisine de o ameli terk etmesi ruhsat verilmiştir. Allah Teala b&ouml;yle hallerde&nbsp; ruhsatına uyulmasını sevdiği i&ccedil;in o bunuda kendi muhabbetini kazanmak i&ccedil;in bir vesile kılar. Buna g&ouml;re bir şahıs bazen bir ameli yaparken, bazen de aynı ameli terketmekle Allah Teala&#39;nın muhabbetini kazanır. İşte bu b&uuml;y&uuml;k bir feyizdir.</p>\n\n<p>\n	Hz. İmam Ali (a.s) ve Hz. İmam Hasan&#39;dan (a.s) nakledilen bu iki hadis arasındaki farktan da bunu anlamak m&uuml;mk&uuml;nd&uuml;r. Hz. İmam Ali&#39;den (a.s) nakledilen hadisde: <strong><em>&quot;Eğer Allah&#39;ın rızası olan iki şeyle karşılaşırsam nefsime en zor olanını se&ccedil;erim&quot;</em></strong> diye buyuruyor. Hz. İmam Hasan da (Allah&#39;ın selamı ona olsun): <strong><em>&quot;Ben nefsime en kolay olanını se&ccedil;erim&quot;</em></strong> diye buyuruyor. Hz. İmam Hasan&#39;ın buyruğu işte Allah&nbsp; Teala&#39;nın ruhsatlarına da uyulmasını sevdiği ve ibadette aza iktifa etmenin tercihi y&uuml;z&uuml;ndendir. Bir hadisde: <strong><em>&quot;Bu din &ccedil;ok sağlam ve&nbsp; ince bir dindir, yumuşaklıkla ona dalın ve Allah&#39;ın kullarına O&#39;nun itaatini zorlaştırmayın&quot;</em></strong> buyrulmaktadır. Bunun dışında ruhsatı tercih etmek, nefiste diğer bir ibadete hazırlık meydana getirmek i&ccedil;indir. Ama Hz. İmam Ali (Allah&#39;ın selamı ona olsun) davranışı nefse karşı koymak y&ouml;n&uuml;ndedir. Bu ise b&uuml;t&uuml;n hayırların anahtarı sayılır. Bu s&ouml;zlerin her ikisi de insanları davet ve irşad etmek i&ccedil;indir. Yoksa onların Allah nezdindeki&nbsp; makamları, akılların aciz kalıp erişemiyeceği bir makamdır.</p>\n\n<p>\n	Ayrıca bir işin gerektiği şekilde ve halis niyetle yapılabilmesi i&ccedil;in o amel &uuml;zerinde d&uuml;ş&uuml;nmek şarttır. Bu ise genellikle belli bir s&uuml;renin ge&ccedil;mesini&nbsp; gerektirir. &Ouml;te yandan ertelenen her şeyde şeytanın bir rol&uuml; olup, ertelemede fırsatın ka&ccedil;ırılma korkusu bulunduğuna da dikkat edilmelidir.</p>\n\n<p>\n	O halde bu iki durumla karşı karşıya kaldığın takdirde yani ertelemede fırsatı ka&ccedil;ırmak korkusu olur ve d&uuml;ş&uuml;nmeden aceleyle başlamakta da işin halis olmaması ve ger&ccedil;ekte nefsani bir ama&ccedil;la yapılması, şeytan hileyle ibadet şeklinde g&ouml;sterdiği işin aslında bir &ccedil;eşit g&uuml;nah olma korkusu olursa bilmelisin ki şeytanın etkili olduğu erteleme acizlik, tembellik ve malın elinde kalmasını sevip onun harcanma korkusundan kaynaklanmaktadır. İşte bu, alimi helak eden ertelemedir. Bundan kurtulmak i&ccedil;in nefisle m&uuml;cadele edip onu altetmek lazımdır.</p>\n\n<p>\n	İşin sağlamlığı i&ccedil;in yapılan ertelme ise Allah Teala tarafından istenilip, emredilmiştir. Bu ise sonunda pişmanlığa sebep olmaz. Zira bu halde Allah&nbsp; Teala&#39;nın emrine itaat edip, iyilikte bulunan birisi olmuş olursun <strong><em>&quot;Muhsinlere (iyilikte bulunanlara) ise bir sorun yoktur&quot;</em></strong> (Tevbe/91)</p>\n\n<p>\n	Usul&uuml; Kaf&icirc;&#39;de Cabir&#39;den gelen bir rivayette diyor ki: &quot;Bir g&uuml;n İmam Muhammed Bakır&#39;ın (Allah&#39;ın selamı ona olsun) huzuruna vardığımda bana ş&ouml;yle buyurdu: <strong><em>&quot;Ey Cabir Vallahi ben &ccedil;ok &uuml;z&uuml;nt&uuml;l&uuml;y&uuml;m, kalbim meşakkatlidir&quot;</em></strong></p>\n\n<p>\n	Fedanız olayım; ni&ccedil;in &uuml;z&uuml;nt&uuml;l&uuml;s&uuml;n&uuml;z ve kalbinizi meşgul eden nedir diye arzettim. İmam: <strong><em>&quot;Ey Cabir! Allah&#39;ın halis dininin girdiği bir kalp Allah&#39;dan başkasından arı kalır.&quot; </em></strong>buyurdular. Yine Hz. İmam Ali (Allah&#39;ın selamı ona olsun) ashabından bazılarına yazdığı mektuplarında ş&ouml;yle buyurmaktadır: <strong><em>&quot;Allah-u Teala&#39;dan korkan bir kimse aziz olur, doyar, kanar&nbsp; ve aklı d&uuml;nya ehlinden arı kalır. Bedeni d&uuml;nya ehliyledir ama kalbi ve aklı ahirete y&ouml;nelmiştir.&quot; </em></strong></p>\n\n<p>\n	O halde eğer bir m&uuml;min Hak Teala&#39;nın l&uuml;tfuyla &uuml;ns bulup Allah-u Teala&#39;yı zikretmenin hazzını&nbsp; tattığı takdirde bu hali kaybetme korkusu onu saracak ve ondan ayrılmaya razı olmayacaktır.</p>\n\n<p>\n	Allah-u Teala bir kuluna inayet etmek isterse kalbine huzur verir ve onu kendisine bağlı kılar. Ama aynı zamanda ikinci derecede bilarez olarak kendisinden aşağıda olanlara da iltifat etmeği m&uuml;mk&uuml;n kılar. Bu kul ise devamlı olarak bir korku i&ccedil;erisinde olup yanlızca asaleten ve bizzat istenmekte olan asıl maksadına y&ouml;nelmeği ister. Fakat bu korku devamlı olarak kalbinde olur dışarı &ccedil;ıkmaz. Zaten Hz. İmam Ali (Allah&#39;ın selamı ona oslun) m&uuml;minleri <strong><em>&quot;&Uuml;z&uuml;nt&uuml;s&uuml; kalbinde sevinci ise y&uuml;zlerinde.&quot;</em></strong> diye tanıtmıştır. Ama yine maslahat gerektirdiğinde Hz. İmam Muhammed B&acirc;kır&#39;dan (a.s) Cabir&#39;in naklettiği hadiste olduğu gibi bazen de onu a&ccedil;ıklıyarak dışarı vurur.</p>\n\n<p>\n	İşte m&uuml;minin en g&uuml;venilir kardeşlerinden ka&ccedil;masının anlamı budur. Buna g&ouml;re Allah-u Teala&#39;yla y&ouml;nelerek diğerlerinden beri olmazsa halkla haşr-u neşri Hak Teala&#39;ya yaklaşmak i&ccedil;in ara&ccedil; kılma. &Ccedil;&uuml;nk&uuml; sen hen&uuml;z tabii istek ve nefsin beşer cinsi ile &uuml;ns kurma sevgisi elinde esirsin. Bu y&ouml;ne y&ouml;neldiğin takdirde nefse kul olursun; nefis i&ccedil;in razı ve onun&nbsp; i&ccedil;in gazap edersin. B&ouml;ylece de Hak Teala&#39;ya kul olmak şerefinden &ccedil;ıkarsın, oysa Hak Teala Kuran-ı Kerim&#39;de, <strong><em>&quot;Cin ve insanları sadece bana kulluk etsinler diye yarattım&quot;</em></strong> buyurmuştur.</p>\n\n<p>\n	Bununla birlikte işini sağlamlaştırmak i&ccedil;in ertelediğinde, zamanı geldiğinde seni o işe muvaffak kılması i&ccedil;in Allah Teala&#39;ya tevekk&uuml;l edin. Tembellik ve ihtiras&nbsp; y&uuml;z&uuml;nden meydana gelen gecikmeden kurtulmak i&ccedil;in işini &ouml;ne ge&ccedil;irerek hulus-u niyyetle ve Allah Teala&#39;nın rızası gereğince yapabilmen i&ccedil;in yine o&#39;na tevekk&uuml;l et. Bir işi hemen yapmak veya ertelemek hususunda Allah Tealaya tevek&uuml;l ederek doğru bir sebebe dayanan bir şahıs&nbsp; muhsindir, muhsinlere de bir korku yoktur. B&ouml;yle bir şahıs her iki durumda da Allah Teala&#39;nın rızasını kazanabilir.</p>\n\n<p>\n	Hem amel etme ve hem de ameli terketmeyle Allah Teala&#39;nın rızasını kazanan bir kul ise s&uuml;rekli olarak Allah Teala&#39;ya doğru hareket etmektedir. Allah Teala&#39;nın ise kapısına gelen, O&#39;na y&ouml;nelen birisini kendisinden uzaklaştıracağını d&uuml;ş&uuml;nmek dahi yersizdir; b&ouml;yle bir şey O&#39;nun şanına yakışmaz.</p>\n\n<p>\n	Şunu da belirtmeliyiz ki bir &ccedil;ok m&uuml;min kardeşlerimizin sandığı&nbsp; gibi Hak Teala&#39;ya yaklaşmanın yolu; sadece namaz kılmak, oru&ccedil;&nbsp; tutmak, Kur&#39;an okumak-&ouml;ğrenmek ve dua edip ziyaretlere gitmek gibi bilinen belli - başlı ibadetlerle meşgul olmak ve bunun dışındaki her şeyin faydasız olup &ouml;mr&uuml; zayi etmek olduğu d&uuml;ş&uuml;ncesi darg&ouml;r&uuml;şl&uuml;l&uuml;k ve yanılgıya kapılmaktan başka bir şey değildir.</p>\n\n<p>\n	Bilmelisin ki, şeriatın asıl maksadı m&uuml;kelleflerin basiretini takviye edip onların tam bir basiret ve marifetle itaat etmelerini sağlamaktır. O halde basireti g&uuml;&ccedil;lendirip, bilinci &ccedil;oğaltan her şey şeriatın amacına dahil olup olumlu&nbsp; bir iştir. Saydığımız ibadetlerle iktifa edip, onlardan &ouml;teye ge&ccedil;memek insanın darg&ouml;r&uuml;şl&uuml; olmasına sebep olabilir; bilin&ccedil;leri vakit, kıble ve benzeri şer&#39;i konulardan &ouml;teye ge&ccedil;mez. Bu y&uuml;zden de din konusunda onu aldatmak isteyen ins-u cin şeytanları kolaylıkla onu aldatabilirler. Bu da şeriatın hedefleriyle &ccedil;elişmektedir.</p>\n\n<p>\n	Aksine alış-veriş gibi işlerle topluma katılarak soru, cevap, konuşma tarzı gibi &ccedil;eşitli hususlarla ilgili adabı ve ince noktaları da &ouml;ğrenerek bunları da ibadet ve zikirlerine ekleyen bir kimse, ger&ccedil;ek ve kamil bir kişiliğe sahiptir. Vicdan ve tecr&uuml;be de&nbsp; buna en b&uuml;y&uuml;k şahittir.</p>\n\n<p>\n	Doğal&nbsp; bilimler sınıfına giren her bir mesleği&nbsp; &ouml;ğrenmek insana akl&icirc; konuları kavramakta yeni kapılar a&ccedil;ar. Bu da Allah Teala&#39;nın akli bilgileri hissi bilgilere; uhrev&icirc; işleri d&uuml;nyevi işlere bağlantılı kılmasından kaynaklanır. O halde uhrev&icirc; işlere d&uuml;nyevi işler olmaksızın ulaşmak isteyen kimse bu hedefe ulaşamaz. &Ccedil;&uuml;nk&uuml; Allah Teala uhrevi işlerin kamil olmasını d&uuml;nyevi işlere bağlı kılmış, ahirete ulaşmak i&ccedil;in ama&ccedil;lanan d&uuml;nyayı da ahiretin bir par&ccedil;ası saymıştır. O halde d&uuml;nya hakkında gelen kınamalar buna şamil olmaz. Bu y&uuml;zdendir ki hadisi şerifte <strong><em>&quot;Ahiretini d&uuml;nyası i&ccedil;in terk eden kimse lanetlenmiştir;&quot;</em></strong> denildiği gibi <strong><em>&quot;D&uuml;nyasını ahireti i&ccedil;in terkeden de lanetlenmiştir.&quot;</em></strong> diye nakledilmiştir.</p>\n\n<p>\n	A&ccedil;ıktır ki, terkedeni lanetlenen d&uuml;nya, ahirete ulaşmaya vesile olan d&uuml;nyadır. Bu ise ger&ccedil;ekte ahiretten sayılır ve onu terkeden ger&ccedil;ekte ahireti terketmiş sayılır. Ama kınanan d&uuml;nya ise ahirete ulaşmaya vesile olmayan boş d&uuml;nyadır.</p>\n\n<p>\n	O halde ilk bahsi ge&ccedil;en d&uuml;nya, ahirete ulaşmak i&ccedil;in gereklidir. İnsanı Allah&#39;a yakınlaştıran d&uuml;nya işleriyle uğraşmak bilinci arttırıp basireti g&uuml;&ccedil;lendirmektedir. İşte ticaret konusunda ge&ccedil;en <strong><em>&quot;ticaretin aklın yarısıdır&quot;</em></strong> şeklindeki hadisin manası budur. Yine ayrı bir hadiste; <strong><em>&quot;İbadet on kısımdır, bunların dokuzu ticarette biri ise diğer itaatlerde karar kılınmıştır.&quot;</em></strong> denildiğine rastlıyoruz. Bunu Peygamberimizin (s.a.a) bisetten &ouml;nce Şam&#39;a ticaret i&ccedil;in gitmesi veya diğer peygamberlerin (Allah&#39;ın selamı onlara olsun) ticaretle meşgul olmaları da bunu teyit ediyor. İnsan b&uuml;t&uuml;n kemallerden yoksun olduğu i&ccedil;in bu kemallerin hepsine muhta&ccedil;tır. Her şeyin bir konuda menfaatı vardır. Hepsi de birlikte aklın kemaline, bilin&ccedil; ve basiretin &ccedil;oğalmasına yardımcı olur. Her bir şahıs kendi nasibine ulaşabilmesi i&ccedil;in ilahi hikmet gereği bu kemallerin t&uuml;m alemde dağınık olup, bunların bir &ccedil;oğunun ise halkın dilinde dolaşıp yaygın olmasını gerektirmiştir.</p>\n\n<p>\n	Bu y&uuml;zden hikmetli s&ouml;z&uuml;n, s&ouml;yleyenin kim olduğuna bakmaksızın alınması emredilmiş ve hatta Ehl-i Beyt (Allah&#39;ın selamı onlara olsun) <strong><em>&quot;Hikmeti m&uuml;nafıktan bile alın veya ilmi b&uuml;y&uuml;klerin dilinden &ouml;ğrenin&quot; </em></strong>diye buyurmuşlardır. Hikmete dayalı olan şeriatın hedefi her bir kulun hikmet ve marifette kemale ermesi olduğundan dolayı Allah Teala hikmete ulaşmanın kolay olması i&ccedil;in onu t&uuml;m alemde yaygınlaştırmış ve aktarıcısına bakmadan &ouml;ğrenilmesini emretmiştir</p>\n\n<p>\n	Ehl-i Beyt&#39;in (Allah&#39;ın selamı onlara olsun) kendi şiilerine; <strong><em>&quot;İnsanları hak ile tanıyın, hakkı insanlarla değil&quot;</em></strong> şeklindeki buyrukları da bu doğrultudadır. Yine <strong><em>&quot;S&ouml;ylenene bakın, s&ouml;yleyene değil&quot;</em></strong> veya; <strong><em>&quot;İki garip vardır: Biri sefihin ağzından &ccedil;ıkan hikmetli s&ouml;z, onu kabul edin; diğeri hekim olan birisinin s&ouml;ylediği yersiz s&ouml;z onu ise affedin&quot;</em></strong> diye buyurmuşlardır. O halde tam kemale ermek s&ouml;zlerden, işlerden muamele ve tecr&uuml;belerden yararlanmaya bağlıdır. Hatta Ehl-i Beyt (a.s): <strong><em>&quot;Akıl tecr&uuml;beleri hıfzetmektir ve tecr&uuml;belerin en hayırlısı ise sana &ouml;ğ&uuml;t olanıdır. Ve tecr&uuml;be kazanılan bir ilimdir&quot;</em></strong> diye buyurmuşlardır.</p>\n\n<p>\n	Ge&ccedil;miş asırlardakiler hakkında yaptığımız araştırmalar ve edindiğimiz tecr&uuml;beler g&ouml;steriyor ki, bazı kardeşlerin tavsiyelerine uyup sadece bilinen bazı ibadetlerle yetinmek genellikle dar g&ouml;r&uuml;şl&uuml;l&uuml;k ve bilin&ccedil;sizliğe yol a&ccedil;ıyor, sonu&ccedil;ta ise sahibinin ilerleyip y&uuml;ksek makamlara ulaşmasına engel oluyor. Bu y&uuml;zden bunun da insanların y&uuml;ksek makamlara ulaşmasına engel olmak i&ccedil;in şeytan&#39;ın hazırladığı diğer bir tuzağı olduğunu s&ouml;ylemekte yarar vardır.</p>\n\n<p>\n	&Ouml;nce a&ccedil;ıkladığımız <strong><em>&quot;her şey kendisinden daha zor olan başka bir şeye oranla kolaydır&quot;</em></strong> ilkesinin yararlı olduğu bir diğer yer de d&uuml;nya ve d&uuml;nyevi hal ve olayların kıyamet olay ve hallerine g&ouml;re &ccedil;ok k&uuml;&ccedil;&uuml;k olması konusudur. Allah&#39;a y&ouml;nelen bir kimse d&uuml;nya gamlarını kalbinden &ccedil;ıkarmalıdır. Ne d&uuml;nyayla ilgili olan bir şeyin ona gelmesiyle sevinmeli ve ne de d&uuml;nyevi bir şeyi kaybetmekle &uuml;z&uuml;lmelidir. Kendi kendine d&uuml;nyanın fani olup zayil olduğu ve &ccedil;abucak değiştiğini, bir halde kalmadığını d&uuml;ş&uuml;n&uuml;p akıllı birisinin bunlara g&ouml;n&uuml;l veremiyeceğini ve hatta bunların hi&ccedil; bir değer taşımayan boş şeylerden ibaret olduklarını bilmelidir.</p>\n\n<p>\n	Ayrıca eğer d&uuml;nyanın kendiliğinden bir şey olduğunu bile farz etsek -ki zaten Şeyta&#39;nın da insanları bu vesileyle aldatır- fakat bu Allah-u Teala&#39;nın kendi velileri i&ccedil;in se&ccedil;tiği daha g&uuml;zel uhrevi lezzetlere oranla hi&ccedil; bir şey sayılıp onunla mukayese bile edilemez. Buna g&ouml;re d&uuml;nyanın eğer bir g&uuml;zelliği olduğunu farzetsek bile, ancak kıyametteki g&uuml;zellikle karşılaştırıldığında k&uuml;&ccedil;&uuml;l&uuml;p, yok olup gidecektir.</p>\n\n<p>\n	Eğer doğru bir şekilde d&uuml;ş&uuml;nmeye devam edecek olursanız d&uuml;nyaya, ahirete ulaşmak i&ccedil;in değil fakat d&uuml;nyanın kendisi i&ccedil;in y&ouml;nelen bir kimsenin ger&ccedil;ekte sırf yokluğa ve zail olup giden batıl bir şeye y&ouml;nelmiş olduğunu anlarsın.</p>\n\n<p>\n	Ey kardeş, şunu bilmelisin ki Ehl-i Beyt&#39;in (Allah&#39;ın selamı onlara olsun) g&ouml;z&uuml;nde d&uuml;nya bir hi&ccedil;tir. Ama eğer senin nazarında d&uuml;nya bir şey olur fakat onu ondan daha iyi olan diğer bir şeye ulaşmak i&ccedil;in terk edecek olursan hen&uuml;z Ehl-i Beyt&#39;in yoluna hidayet olmuşdeğilsin. O halde fikrini toparlayıp Hak Teala&#39;ya yalvarın d&uuml;nya&#39;yı Ehl-i Beyt&#39;in nazarında olduğu gibi sana da tanıtmasını iste, belki sen de onların yolunu tutup onların s&ouml;zleriyle amel edenlerden olasın aksi takdirde biz bir vadi de, onlar ise ayrı bir vadide olurlar. Doğru ve sabit bir fikir olarak d&uuml;nyanın bir şey olmadığı belli olunca zorunlu olarak nazarını ve amacını ilah&icirc; şeylele sınırlaman gerekecektir. Bu durumda eğer tabiatının gereği veya nefsinin heva ve hevesi veya şeytanın aldatması sonucu senden Allah Teala&#39;nın rızası olmadığı bazı hareketlerin vuku bulduğu g&ouml;r&uuml;l&uuml;rse bunlar senin kendi irade, kast ve azmin dışında olup daha &ccedil;ok bilmeksizin veya diğerinin hilesi sonucu veya unutkanlık y&uuml;z&uuml;nden iraden dışı veya yanlışlıkla konuştuğun s&ouml;ze benzer. İşte bu takdirde &quot;Camia ziyaretin&quot;de olduğu gibi senin de Ehl-i Beyt&#39;e hitaben &quot;ben size mutiim&quot; demen doğru olur. &Ccedil;&uuml;nk&uuml; bilin&ccedil;li olarak iradenle onlardan gayrisine itaat etmiyor onların d&uuml;şmanlarını itaate layık g&ouml;rm&uuml;yorsun. Bunun dışındaki bazı hareketlerinse hata veya aldatılma sonucu kendi ama&ccedil; ve iraden dışı olan hareketlerindir. O halde sen doğru olarak tevbe edip, doğru olarak af dileyebilirsin. &Ccedil;&uuml;nk&uuml; sen devamlı olarak itaate devam edip, g&uuml;naha d&ouml;nmemek amacındasın o halde hadisi şerifteki <strong><em>&quot;G&uuml;naha devam ederek istiğfar eden kimse Hak Teala&#39;yı alay eden gibidir&quot;</em></strong> kimselerden de olmazsın. Hz. İmam H&uuml;seyin (Allah&#39;ın selamı ona olsun) &quot;Arefe duasın&quot;da işte bu manayı kastetmiştir, denebilir; <strong><em>&quot;Ey Allah&#39;ım, Sen biliyorsun ki her ne kadar sana itaat etmekte amel ve karar bakımından devamlı olmamış isem de, niyyet ve muhabbet bakımından devamlı olmuşum.&quot;</em></strong> B&uuml;t&uuml;n bunlar d&uuml;nya muhabbetinin kalbinden &ccedil;ıkmasına bağlıdır. Hi&ccedil; olmazsa dediğimiz anlamda karar ve azmin y&ouml;n&uuml;nden d&uuml;nyayı nefsin i&ccedil;in istememen gereklidir. D&uuml;nya bu bakımdan akıllı kimsenin amacı olamaz aksi takdirde kendinin akıllı insanların safında olmayıp sefih insanlar safına dahil olduğunu bilmelisin. İşte bunu kendi nefsinde iyice sabitleştirdiğinde s&ouml;ylediğimiz amaca tamamen ulaşmış olursun bunu ganimet say ve gafillerden olma.</p>','Ahlak Dersleri','','publish','closed','open','','ahlak-dersleri','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3079',0,'post','',0),(3080,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<p align=\"center\">\n	<br />\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey rabbim; bağışının peşpeşe aralıksız olması sana ş&uuml;kretmeyi unutturmuş ve kendime dalmışım; ihsanının s&uuml;rekli bana yağması senalarını sayıp bitirmekten beni aciz bırakmıştır; nimetlerinin birbirini takip etmesi &ouml;vg&uuml;lerini anmaktan beni alıkoymuştur, kerem ve iyiliklerinin ard-arda oluşu bunları a&ccedil;ıp s&ouml;ylemekten beni aciz etmiştir. Ben, senin bol nimetlerine karşılık kusurlu olduğunu itiraf eden, o nimetlerde ihmalkarlık yapmasından ve onları zayi etmesinden dolayı kendisi aleyhine tanıklık eden kimsenin halindeyim.</p>\n\n<p>\n	Allah&#39;ım; sen Rauf (şefkatli), Rahim, İhsan sahibi ve Kerim&#39;sin; &ouml;yle ki sana y&ouml;nelenleri ye&#39;se d&uuml;ş&uuml;rmez ve keremine &uuml;midi olanları nezdinden kovmazsın. &Uuml;mid edenlerin y&uuml;k&uuml; senin dergahına indirilir, yardım dileyenlerin arzuları senin kapında durur; &ouml;yleyse arzularımızı mahrumiyet ve &uuml;mitsizlikle karşılaştırma ve &uuml;mitsizlik elbisesini bize giydirme.</p>\n\n<p>\n	İlahi; b&uuml;y&uuml;k nimetlerin karşısında benim ş&uuml;kr&uuml;m k&uuml;&ccedil;&uuml;k kalır, ikramın karşısında benim hamd-u senam na&ccedil;iz g&ouml;r&uuml;n&uuml;r. İman nurlarından olan nimetlerin beni s&uuml;slemiş, izzetinden olan zarif ihsanların beni kaplamıştır, minnetlerin a&ccedil;ılmayacak gerdanlıklar ve kırılmayacak tesmalar boynuma takmıştır. Nimetlerinin &ccedil;okluğundan onları sayıp bitirmekten dilim aciz kalmış ve onları kuşatmak bir yana, idrak etmekten bile fikrim yetersiz olmuştur. O halde nasıl ş&uuml;krederim? Oysaki sana ş&uuml;kretmek i&ccedil;in de bir ş&uuml;k&uuml;r gerekir, ne zaman sana hamdetsem bu hamdım i&ccedil;in de tekrar sana hamdetmem gerekir.</p>\n\n<p>\n	İlahi; l&uuml;tfunla rızıklandırdığın ve ihsanınla eğittiğin gibi bol&nbsp; bize nimetlerini tamamla, azabın &ccedil;etinlik ve belalarını bizden uzaklaştır, her iki cihanın en y&uuml;ce ve en b&uuml;y&uuml;k payından bu d&uuml;nyada ve ahirette bize nasip eyle. G&uuml;zel imtihanlarına ve bol nimetlerine karşılık, rızana uygun, bol bağış ve ihsanına sebep olacak bir şekilde sana hamdediyorum; ey azamet ve kerem sahibi, rahmetin h&uuml;rmetine -duamı kabul eyle- ey rahmedenlerin en merhametlisi!</p>','Şükredenlerin Münacatı','','publish','closed','open','','sukredenlerin-munacati','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3080',0,'post','',0),(3081,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h5 align=\"right\">\n	<em style=\"line-height: 1.6em;\">Şeyh H&uuml;seyin BEHRANİ</em></h5>\n\n<p>\n	<strong>Hakka Giden Yol Nasıl Katedilir?</strong></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Hakka giden yolun salikinin şu bir ka&ccedil; noktaya riayet etmesi gerekir. Bu yolun rehberleri olan Ehl-i Beyt&#39;in (Allah&#39;ın selamı onlara olsun) a&ccedil;ıklamış olduğu bu noktaları bilmek ve amel etmek sayesinde bu yolu katetmek kolaylaşır. Bunları g&ouml;zardı etmek ise insanı yoldan alıkoyar.</p>\n\n<p>\n	Bu noktalar şunlardan ibarettir:</p>\n\n<p>\n	1- B&uuml;t&uuml;n hayırlar Hak Teala&#39;nın nezdinde olduğunun bilinci i&ccedil;erisinde olup ondan gayrisinden hayır talep etmemelisin. Halkdan muaşiret edip d&uuml;ş&uuml;p kalkmada da Hak Teala&#39;nın nezdinde olan hayrı ve onun rızasını kazanmayı ama&ccedil; edinmelisin. Mesela amacın sadece halka ihsanda bulunup onlara hayır ve yarar ulaştırmak olmalıdır. Zira Ehl-i Beyt&#39;ten gelen hadislerde olduğu gibi halk Allah Teala&#39;nın sofrasından ge&ccedil;inen bir aile olarak nitelendirilmiştir. Hak Teala&#39;nın nezdinde ise en sevimli kimse O&#39;ndan ge&ccedil;inen bir aileye hizmet eden kimsedir. O halde hadis-i şerifteki Allah Teala&#39;ya en sevimli kimse olmak şerefine ulaşmak istersen bu hususa &ouml;nem ver ve bil ki, halktan bu yol ile kazandığın şey onlara ulaştırdığın yarardan daha fazladır. Zira sen onların aracılığıyla Hak Teala&#39;ya en sevimli olmak makamına ulaşmaktasın; (bu da sana yeter). Halktan bunun dışında bir karşılık ve yarar bekleme. Hak Teala&#39;nın dışında kalan herşeyden &uuml;mit ve beklentini kes.</p>\n\n<p>\n	Muaşeretteki prensibin insanlara iyilik yapmak ise, bunun ilk aşaması olarak kendini onlardan gelebilecek k&ouml;t&uuml;l&uuml;klere tahamm&uuml;l etmeğe ve k&ouml;t&uuml;l&uuml;ğe k&ouml;t&uuml;l&uuml;kle karşılık vermemeğe hazırlamalısın. Bu senin onlara yapabileceğin ilk ihsandır. Bu işi yaptıktan sonra yani kendini onlardan gelen k&ouml;t&uuml;l&uuml;klere karşılık vermemeğe hazırladıktan sonra bununla da yetinmemelisin, zira sen Ehl-i Beyt&#39;e uymak istiyorsun; Ehl-i Beyt&#39;in ahlakı ise kendilerine k&ouml;t&uuml;l&uuml;k yapana iyilikle karşılık vermek, ihsan etmek, kendilerine karşı zul&uuml;m ve haksızlıkda bulunanı affetmek, kendileriyle ilişkiyi kesen kimseyle ilişki kurmak ve kendilerine esirgeyene bağışta bulunmaktır. Ehl-i Beyt&#39;e (a.s) uymak istediğine g&ouml;re onlar gibi sen de halkın k&ouml;t&uuml;l&uuml;ğ&uuml; karşısında onlara iyilikte bulunma&nbsp; makamına erişmek i&ccedil;in kendi nefsini b&ouml;yle bir sahnenin vuku bulmasını arzulayan biri olarak hazırlamalısın ki, bu sebeple k&ouml;t&uuml;l&uuml;k yapana iyilikle karşılık verme faziletine erişebilesin, &Ccedil;&uuml;nk&uuml; Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&#39;inin (Allah&#39;ın selamı onlara olsun) ahlak ve sireti de budur zaten. Hazreti Ali, (Allah&#39;ın selamı ona olsun) <strong>&quot;Allah Teala yanında en sevimli kul, peygamberine uyan kimsedir.&quot;</strong> buyurmuşlardır. İşte sen de diğerinin k&ouml;t&uuml;l&uuml;ğ&uuml;ne iyilikle karşılık verirsen herşeyden &ouml;nce bu y&uuml;ce makama ulaşırsın; ayrıca kendi acizliğine rağmen k&ouml;t&uuml;l&uuml;k yapana iyilikle karşılık verdin mi y&uuml;ce kerem ve mutlak zenginlik sahibi Allah Teala&#39;nın senin k&ouml;t&uuml; amellerine ihsan ile karşılık vermesine layık olursun. Dolayısıyle, bu davranışından &ouml;t&uuml;r&uuml; Hak Teala da sana b&ouml;yle karşılık verir.</p>\n\n<p>\n	Allah Teala&#39;nın, k&ouml;t&uuml;l&uuml;ğe iyilikle karşılık vermeyi emretmesi, sana kendisinin b&ouml;yle davranmağa daha evla olduğunu bildirerek b&ouml;yle bir muameleye senin daha fazla muhta&ccedil; olduğunu belirtmek i&ccedil;indir. Bu y&uuml;zden insanlara b&ouml;yle davranmayı emretmiştir. B&ouml;ylece bu davranışından dolayı sana ulaşan menfaat, senin ihsanda bulunarak başka birine ulaştırdığın menfaattan daha fazladır. Dolayısıyla, basiretin olursa k&ouml;t&uuml;l&uuml;ğe k&ouml;t&uuml;l&uuml;kle karşılık vermek bir yana dursun onun sana yaptığı k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;, ger&ccedil;ekte seni b&ouml;yle makamlara ulaştırdığı i&ccedil;in teşekk&uuml;r&uuml; gerektiren birer ihsan olarak g&ouml;r&uuml;rs&uuml;n.</p>\n\n<p>\n	Elbette b&uuml;t&uuml;n bunlar bir insandan ger&ccedil;ekten de sana bir k&ouml;t&uuml;l&uuml;k dokunduğu takdirdedir. Ama sen diğerine haksızlık yaptığın halde -genelde olduğu &uuml;zere- sonra kendini haksızlığa uğramış olarak g&ouml;sterdiğin durumlarda ise bu vebaldan kurtulmak i&ccedil;in ne yapman gerektiği apa&ccedil;ık bellidir. Zira biz, haksızlığa uğradığını ileri s&uuml;rerek şikayette bulunmayan bir insan g&ouml;rmedik. İster k&ouml;t&uuml;, ister iyi insan olsun şimdiye kadar g&ouml;rd&uuml;ğ&uuml;m&uuml;z her iki hasımdan hi&ccedil; birisi diğerine karşı zul&uuml;m ve haksızlık yaptığını itiraf etmiş değil. Tekvalı ve salih insanlar bile, birbirleriyle kavga ettiklerinde her ikisi de diğeri tarafından haksızlığa uğradığını, kendisinin diğerine iyilik yaptığını ve onu k&ouml;t&uuml;l&uuml;klerine tahamm&uuml;l ettiğini iddia ettiklerini g&ouml;rm&uuml;ş&uuml;zd&uuml;r. Oysa onların hi&ccedil;birisi bile bile yalan konuşmaz, yalana teşebb&uuml;s etmeye c&uuml;ret edemezler. O halde, bunun da k&ouml;t&uuml;l&uuml;ğe emreden nefsin, batıla hak elbisesi giydirerek sahibini yanıltmak i&ccedil;in yaptığı hilelerinden diğer birisi olduğunu d&uuml;ş&uuml;nmelisin.</p>\n\n<p>\n	İşte bunun i&ccedil;indir ki, Allah Teala mahkemede adilin adaletine itimad edilerek onun kendi lehine verdiği şehadetinin kabul edilmesine izin vermemiştir. O halde biraz insaflı olan kimse, kendisi hakkında d&uuml;ş&uuml;ncesini su&ccedil;lamalı ve kendi lehine olan şehadetini Allah Teala&#39;nın kabul etmediği gibi kendisi de kabul etmemelidir.</p>\n\n<p>\n	Ayrıca, ilişkinin temelini diğerlerinden yararlanmak değil, onlara yardım ulaştırmak esası &uuml;zerine kurduğun takdirde halkdan menfaat beklememekle kalbini rahatlatmış olursun. Bu da nefis zenginliğidir. Nefis zenginliği ise b&uuml;y&uuml;k bir zenginliktir. Elbette insanlara ilk iyiliğin onları rahatsız etmemen ve onları incitecek hareketlerden ka&ccedil;ınmandır. Daha sonra, nefsini onlardan gelebilecek acılara tahamm&uuml;l etmeye hazırlamalısın. Sonra da tek &ccedil;aban ve amacın onlara ihsanda bulunmak olmalıdır.</p>\n\n<p>\n	Nefsini buna hazırladığın takdirde, onlardan sana bir iyilik ulaşırsa bu iyiliği onlardan beklemediğin i&ccedil;in daha bir zevkli olur. Onların sana sundukları hediyeden ger&ccedil;ekten g&ouml;zlerini kesip iyiliklerini kabul etmeni beklediklerini sezersen onu kabul et. Zira onu kabul etmen de, her ne kadar ona ihtiyacın olmasa bile onlar i&ccedil;in bir ayrı ihsandır. B&ouml;yle bir hedyeyi geri &ccedil;evirmen onların kalbini incitir. Bu da onların hakkında k&ouml;t&uuml;l&uuml;k sayılır. Oysa sen onlara k&ouml;t&uuml;l&uuml;k yapmamaya karar vermiş ve buna da emredilmişsindir. Ama onların sana sundukları hediye yalnızca bir &ouml;rf ve adet icabı olur ve kalben onu kendilerine geri iade etmeni beklediklerini hissedersen, o hedyeyi onlardan kabul et ve sonra senin onlara hediyen olarak tekrar onlara geri iade et. Ama onlar bunu kendilerinden kabul edip sonra ondan daha fazla ve daha değerli bir şeyle karşılık vermeni beklerlerse, imkan dahilinde o ihsanı onlardan kabul et ve sonra daha fazlasıyla karşılık ver. Bu onlara bir ihsandır. Fakat bunu yaparken onların, bu ihsandan karşılık beklediklerinin farkına vardığını belirtme ve işi zahirde oluğu gibi y&uuml;r&uuml;t. Bu senin onlara bir ihsanındır. Kısacası; ey kardeş, Allah-u Teala adalet ve ihsana emrediyor ve bil ki, diğerlerine davrandığın gibi sana davranılacaktır.</p>\n\n<p>\n	Bunu da bilmelisin ki halka ihsanda bulunmak &ccedil;ok mal harcamakla olmaz. Bir &ccedil;ok mal harcayan iyilik ve ihsan etmek makamına erişemezler. Nasıl iyilik yapacaklarını bilmediklerinden mal harcamaları kalp kırmak ve incitme vesilesi olur; maksatları iyilik yapmak iken nihayette yaptıkları tahkir edici bir sadaka olur. B&uuml;t&uuml;n bunlar da Ehl-i Beyt&#39;ten gelen emirlerin ihmal edilip onların gidişatına dikkat edilmediği i&ccedil;indir. M&uuml;min bir kardeşinin ihtiyacını gidermek istersen bilmelisin ki Ehl-i Beyt, insanlara yardım etmek ve diğerlerinin ihtiyacını gidermek hususunda şu bir ka&ccedil; şeyi g&ouml;z &ouml;n&uuml;nde bulundurmayı şart bilmişlerdir:</p>\n\n<p>\n	1- Diğerinin ihtiyacını gidermek i&ccedil;in yaptığın işin &ouml;nemi kendiliğinden anlaşılıncaya dek o işi k&uuml;&ccedil;&uuml;msemek.</p>\n\n<p>\n	2- Geciktirmeden hemen yapmak;</p>\n\n<p>\n	3- Kendiliğinden bilininceye dek onu gizlemek.</p>\n\n<p>\n	Bunların hepsine riayet etmedik&ccedil;e birisinin ihtiyacını hakkıyla gidermiş sayılmazsın; yaptığın iş kusurlu olur, hatta bazen bu hareketinle ihsan yerine onu incitmiş olursun.</p>\n\n<p>\n	Halk genellikle birisinin ihtiyacını gidermek istediklerinde bu kurallara uymadıklarından amelleri gereğince kabul olmaz. Yani mal harcamanın acısını tatmalarına rağmen m&uuml;mini sevindirmek olan semeresine ulaşamazlar. Birisinin ihtiyacını giderirken &ouml;nce vaad verir, daha sonra onu askıda bırakıp geciktirir; onun s&ouml;z&uuml;nde durmasını bekleyen muhta&ccedil; adam &ouml;l&uuml;mden daha ağır olan bekleme acısını yudumlayıp kıvranıverir, daha sonra bu bekleyişler &uuml;mitsizliğe d&ouml;n&uuml;ş&uuml;r; yani beklemenin yanısıra bir de &uuml;mitsizlik acısını yaşar. Ağız a&ccedil;mak, utanmak, beklemek ve &uuml;mitsizliğe kapılmak gibi bir &ccedil;ok acıya katlandıktan sonra bu adamın ihtiyacı giderilse bile artık bunun ne faydası var?! Bu durumda bu işin g&uuml;nahı sevabından &ccedil;ok olur.</p>\n\n<p>\n	Bazı rivayetlerde olduğu gibi, Ka&#39;be&#39;nin saygısından daha b&uuml;y&uuml;k olan m&uuml;minin saygısı karşısında &quot;bu k&uuml;&ccedil;&uuml;k bir şeydir&quot; deyip de yaptıkları iyilikleri k&uuml;&ccedil;&uuml;mseyecekleri yerde &quot;biz sana b&uuml;y&uuml;k bir iyilik yaptık&quot; gibi s&ouml;zlerle adeta karşıdakini Allah-u Teala&#39;nın kulluğundan &ccedil;ıkıp kendilerine kul olmasını beklerler. Yine ihsanlarının daha halis niyetle olup riyadan uzak olması i&ccedil;in halkdan gizleyecekleri yerde onu t&uuml;m halka a&ccedil;arak Hak Teala&#39;nın bu hadisdeki <strong>&quot;Sen gizlemeğe &ccedil;alış ben aşikar etmeğe &ccedil;alışacağım&quot;</strong> s&ouml;z&uuml;n&uuml; g&ouml;rmemezlikten gelirler. Fıtratları bozulmuş olan halkın huyu işte b&ouml;yledir.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan anlaşılıyor ki: İyilik yapmanın temeli mal harcamak değil yukarıda saydığımız&nbsp; hususlara dikkat etmektir.</p>\n\n<p>\n	Birisine iyilik yapmak, işi onun isteği gereğince y&uuml;r&uuml;t&uuml;p onun kalbini incitmekten ka&ccedil;ınmaktır. O halde eğer birisi verdiği hediyeyi kab&uuml;l etmeni isterse, senin ona iyiliğin onu kabul etmendir. Eğer, iyilik hususunda ondan &ouml;ne ge&ccedil;meyi istiyorsan daha iyi bir karşılıkla veya en azından onun misli olan bir şeyle karşılık vermelisin ona. Ehl-i Beyt&#39;in (Allah&#39;ın selamı onlara olsun) tavsiye ve ahlakını inceleyip takip edenlere bu ve benzeri n&uuml;kteler gizli değildir.</p>\n\n<p>\n	Halkla muaşiretin, onlara yarar sağlamak, onlara bir menfaat ulaştırmak esasına dayalı olur ve asla onlardan bir şey ummazsan, insanlardan bir şey umacağına, hi&ccedil; bir zaman kimseyi boş &ccedil;evirmeyen ve hi&ccedil; bir vakit cimrilik etmeyen Allah Teala&#39;dan umarsan, O&#39;ndan istersen o zaman, (halka hizmet bahanesiyle) b&uuml;t&uuml;n vaktini halka uğraşmakla, onlar i&ccedil;in koşup durmakla ge&ccedil;irmemelisin. Zira Ehl-i Beyt&#39;ten sana <strong>&quot;tanışlarını azalt ve tanıdığını da unut&quot; </strong>emri gelmiştir. Bu emrin hikmeti ise hi&ccedil;bir şeyin seni, yaratıcın Allah&#39;a y&ouml;nelmekten alı koymamasıdır. &Ccedil;&uuml;nk&uuml; kalbi Allah&#39;a y&ouml;nelmekten alıkoyan b&uuml;t&uuml;n uğraşılardan arındırarak ibadete koyulmakla kazanılan maneviyat halkla haşir naşir olmakla kazanılmaz.</p>\n\n<p>\n	Bunun i&ccedil;in imamlardan birine (Allah&#39;ın selamı onlara olsun): &quot;Akik &ccedil;&ouml;l&uuml;nden ayrıldın ve yalnızlığa koştun&quot; denildiğinde <strong>&quot;Eğer sen yalnızlığın tadını tatsaydın kendinden bile ka&ccedil;ardın.&quot;</strong> diye buyurmuşlardır. Buna g&ouml;re, halkla muaşiretle ilgili a&ccedil;ıklamalardan, onlarla muaşirete ihtiya&ccedil; duyduğunda davranışın anlattığımız şekilde olması gerekir demek istiyoruz. Maksat, halkın maslahatlarıyla uğraşmayı yegane iş edinmen değildir. O halde vaktini b&ouml;l&uuml;p ayırman gerekir. Vaktinin bir b&ouml;l&uuml;m&uuml;n&uuml; Allah-u Teala&#39;ya dua edip yalvarmaya, diğer bir b&ouml;l&uuml;m&uuml;n&uuml; ise Allah&#39;ın rızasını kazanacak şekilde halkla muaşirete ayırmalısın; fakat Hak Teala&#39;ya ibadete raz-u niyaz etmeye ve ona yalvarmaya daha &ccedil;ok ehemmiyet verip onu kendin i&ccedil;in bir ama&ccedil; edinmelisin. Zira asıl senden istenen de budur. B&ouml;yle yaptığın takdirde, ikinci iş i&ccedil;in ayırdığın vakit de birinciye d&ouml;necektir. Aksi takdirde, nefsin zevke y&ouml;nelecek bu da senin i&ccedil;in bir vebal olacak; bu durumda ne d&uuml;nya ve ne de ahiret sevabına erişemezsin. İnsanların hep m&uuml;ptela olduğu zul&uuml;m, mazlumiyet ve arkadaşlarından şikayet acısını sen de tadacaksın zaten onlar da devamlı olarak senden şikayet etmektedirler. O halde onların rızasını asla elde edemezsin. Kısacası; Allah&#39;a y&ouml;nelip yalnızca O&#39;na d&ouml;nmekten gayri bir hayır ve rahatlık yoktur. Ahiret ve d&uuml;nya zorluk ve &uuml;z&uuml;nt&uuml;leri de bununla kolaylaşır. Aksine b&uuml;t&uuml;n zorluk, acı ve gamlar Allah-u Teala&#39;dan gaflet edip ondan y&uuml;z &ccedil;evirmekten kaynaklanıyor. Bunlar Allah yolunu hakkıyla katetmek&nbsp; isteyen kimselerin riayet etmesi gereken noktalardan sadece ilkidir.</p>\n\n<p>\n	Bir Ehl-i Beyt dostu, Allah-u Teala&#39;nın rızasını kazanmak i&ccedil;in insanların hakkını g&ouml;zetmek zorundadır. Zira Allah-u Teala&#39;nın rızası i&ccedil;in halkın haklarını g&ouml;zetmek Allah-u Teala&#39;nın hakkını g&ouml;zetmek demektir. Halkın haklarını g&ouml;rmezlikten gelmek de Allah&#39;ın hakkını g&ouml;rmezlikten gelmek sayılır. Bunu g&ouml;zetmek istersen Hak Teala&#39;nın onlar i&ccedil;in farz kıldığı haklara cahil kalmaman ve onların senin &uuml;zerinde bir &ccedil;ok hakları olduğunu bilmen gerekir. Bu hakların ne olduğunun farkında mısın?! Allah-u Teala&#39;dan onları yerine getirmen i&ccedil;in yardım dilemelisin. Bunları yapmaktan aciz olsan aciz olduğuna itiraf etmen yeterlidir.</p>\n\n<p>\n	İlk olarak, onlar Ehl-i Beyt mektebine bağlı insanlar iseler &quot;Hz. Ali&#39;nin Allah&#39;ın velisi&quot; olduğuna inanıyorlarsa şunu bilmelisin ki bu inancı taşıyan birsinin senin boynundaki haklarını yerine getirmeği bırak, hatta ne haklara sahip olduğunu tasavvur bile edemezsin. Bu asla m&uuml;mk&uuml;n değildir. Zira, Hz. Ali&#39;nin (a.s) Allah&#39;ın velisi olduğuna inanan kimsenin hakkı, mensup olduğu kimsenin hakkına tabidir. Hz. Ali&#39;nin hakkı ise Resulullah&#39;ın (Allah&#39;ın selamı ona ve Ehl-i Beyt&#39;ine olsun) hakkına tabidir. Resulullah&#39;ın (Allah&#39;ın selam ve rahmeti ona ve Ehl-i Beyt&#39;ine olsun) hakkı da Allah-u Teala&#39;nın hakkına tabidir. Allah-u Teala&#39;nın hakkını g&ouml;zetip yerine getirmek de m&uuml;mk&uuml;n değildir. Oysa Resulullah (Allah&#39;ın selam ve rahmeti ona ve Ehl-i Beyt&#39;ine olsun) Ebuzer&#39;e buyurmuştur ki:</p>\n\n<p>\n	<strong>&quot;İnsanlar Allah Teala&#39;nın haklarını yerine getiremezler. Allah Teala&#39;nın nimetlerini halk sayamaz. Ama siz akşam ve sabahleyin devamlı olarak tevbe edin.&quot;</strong></p>\n\n<p>\n	Yine Resulullah (Allah&#39;ın selam ve rahmeti ona ve Ehl-i Beyt&#39;ine olsun) Hz. Ali&#39;ye işaret ederek bazı sahabilire buyurmuştur ki:</p>\n\n<p>\n	<strong>&quot;Bunun dostuyla dost olun ger&ccedil;i babanız ve &ccedil;ocuklarınızın katili olsa bile; bunun d&uuml;şmanıyla da d&uuml;şman olun babanız ve &ccedil;ocuklarınız olsa bile.&quot;</strong></p>\n\n<p>\n	Dikkat et! birisinin Hz. Ali&#39;ye mensub olması ve onu sevmesi, hatta kendi baban ve &ccedil;ocuklarını &ouml;ld&uuml;rmek konusunda bile ona m&uuml;samahalı davranıp onu af etmeni farz kıldığına g&ouml;re bundan k&uuml;&ccedil;&uuml;k olan kusurları affetmenin gerektiği a&ccedil;ıktır.</p>\n\n<p>\n	Hayır! Sadece m&uuml;samaha ve affetmekle yetinmemeli, bilakis onu sevip ona saygı duyman da farz kılınmıştır. &Ccedil;&uuml;nk&uuml; onunla dost ol demiştir; dost olmak ise bunları gerektirir. Hz. Ali&#39;ye (Allah&#39;ın selamı ona olsun) mensub olan kimseye kendini bile feda etsen bu onun hakkı yanında azdır. Şair&#39;in deyişiyle:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Bu diyarın sevgisi g&ouml;nl&uuml;m&uuml; &ccedil;almış değil.</p>\n\n<p>\n	Bu diyarda bulunan mahbubun sevgisi deli etmiştir beni.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sen Hz. Ali&#39;yi (a.s) sevene m&uuml;samaha g&ouml;sterip onu affedersen Hak Teala da Hz. Ali&#39;ye (Allah&#39;ın selamı ona olsun) olan sevgin hatırına sana m&uuml;samahayla davranıp g&uuml;nahlarını affetmeğe daha layıktır. &Ccedil;&uuml;nk&uuml; Allah-u Teala&#39;nın Hz. Ali&#39;ye (Allah&#39;ın selamı ona olsun) olan muhabbeti senin muhabbetinden daha fazladır. &Ouml;zellikle eğer o şahıs Hz. Emir-&uuml;l M&uuml;minin Ali&#39;nin (Allah&#39;ın selamı ona olsun) emirlerine itaat etmede kusurlu olursa ve sen sadece Hz. Ali&#39;ye (Allah&#39;ın selamı ona olsun) bağlılığı ve muhabbeti hatırına ona saygı g&ouml;sterirsen bu senin Hz. Ali&#39;ye olan saygının daha &ccedil;ok olduğunu g&ouml;sterir. &Ccedil;&uuml;nk&uuml; şahsiyeti itibarıyla saygıya layık olan birisine g&ouml;sterilen saygı onun kendisi i&ccedil;in de g&ouml;sterilmiş olması s&ouml;zkonusudur; ama b&ouml;yle bir kabiliyet ve liyakatı olmayan şahsa sırf Hz. Ali&#39;ye (a.s) intisap ettiğin i&ccedil;in iyilik yapman senin Hz. Ali&#39;ye (a.s) saygının daha fazla olduğunu g&ouml;sterir.</p>\n\n<p>\n	İşte bu, &uuml;stlenmekten aciz olduğun gerekli haklardan sadece birisidir. Bunun yanısıra o adam Hz. Ali&#39;nin (Alalh&#39;ın selamı ona olsun) kendi evladı, mezarının ziyaretcisi, mezarının komşusu, mezarının hizmetcisi, o İmam&#39;ın kendi veya evlatlarından birisinin ismini taşımak gibi bir intisabı da olursa onun hakkı daha fazla olur. Ama akrabalık, komşuluk, arkadaşlık, dua etmek, Kur&#39;an &ouml;ğretmek veya bir ilim veya bir kemal &ouml;ğretmek hakkı veya senden yaş bakımından b&uuml;y&uuml;k olması veya namazda iktida ettiğin imam veya m&uuml;&ccedil;tehidin olursa, sana veya akrabalarından birisine ihsanda bulunur, senden bir şey ister veya sana karşı iyi niyetli olursa ve Hz. İmam Zeyn-&uuml;l Abidin&#39;in (Allah&#39;ın selamı ona olsun) hukuk risalesinde a&ccedil;ıklanan kıyamet g&uuml;n&uuml; sorulacak olan bu ve benzeri b&uuml;y&uuml;k haklara gelince onların &uuml;stesinden gelip bu haklar karşısında kendine bir mazeret bulamazsın.</p>\n\n<p>\n	Bir hadiste: <strong>&quot;&Uuml;&ccedil; şey kıyamet g&uuml;n&uuml; şikayette bulunacaklar: Terk edilip i&ccedil;inde namaz kılınmayan mescid, evde bir k&ouml;şeye konup okunmayan, &uuml;zerine toz konan Kur&#39;an ve s&ouml;z&uuml; dinlenmeyen alim.&quot;</strong> diye buyrulmuştur.</p>\n\n<p>\n	Burada, kıyamet g&uuml;n&uuml; hesap i&ccedil;in getirildiğinde adil ve hakim olan Hak Teala&#39;nın huzurunda hem Beytullah ve hem Kur&#39;an-ı Kerim ve hem de Allah&#39;ın velisinin insandan şikayet etmek i&ccedil;in geldiğinde onun durumunun ne olacağını d&uuml;ş&uuml;nebiliyormusunuz?! Acaba bunlardan hangisinin şikayeti dinlenmez veya hangisinin hak ve Allah Teala&#39;nın nezdinde olan h&uuml;rmeti inkar edilebilir?! İşte bunların hepsi, kıyamet g&uuml;n&uuml; yerine getirmediğin i&ccedil;in bir mazeret g&ouml;steremeyeceğin b&uuml;y&uuml;k haklardır.</p>\n\n<p>\n	Ayrı bir hadisde, <strong>&quot;Eğer birisi diğerinin yanında hapşırırsa yanındaki ona &quot;Allah sana rahmet etsin&quot; demezse kıyamet g&uuml;n&uuml; hapşıran adam ondan hakkını isteyip alacaktır.&quot;</strong> denmektedir.</p>\n\n<p>\n	O halde, ey kemale ermek isteyen kardeş; Hak Teala&#39;nın sana emanet bıraktığı akıl g&ouml;z&uuml;yle baksan kusuruna itiraf edip boynuna gelen haklardan kurtulmağa &ccedil;alışırsın. Şunu bilmelisin ki, m&uuml;minler senden her ne kadar hak talebinde bulunurlarsa yine de onlar senin boynunda taleb etmedikleri bir &ccedil;ok hakları kalır. Bu y&uuml;zden Allah&#39;ın seni affetmesi ve onları senden razı etmesi i&ccedil;in onlardan &ouml;z&uuml;r dilemeye ve elinden geldiği kadar onlara iyilik yapmağa &ccedil;alışmalısın; Eğer bu g&ouml;zle halka bakacak olursan o zaman Allah&#39;ın yolunu katetmeğe muvaffak olabilirsin.</p>\n\n<p>\n	<strong>3. Nokta: </strong>Allah&#39;a y&ouml;nelip insanlara g&uuml;venmemek, onlardan &ccedil;ekinmektir. Akıl sahibi insan kendi halini d&uuml;ş&uuml;n&uuml;p, kendi işiyle meşgul olan, dilini koruyup, yaşadığı d&ouml;neminin insanlarını tanıyan kimsedir. B&ouml;yle birisi hakkında Hz. Ali dua ederek: <strong>&quot;Allah b&ouml;yle olan kimsenin temellerini sağlamlaştırsın ve kıyamet g&uuml;n&uuml; ona eman versin.&quot;</strong> buyurmuştur. <em>Usul-u Kafi</em>&#39;de yeralan bir hadiste Cabir&#39;den ş&ouml;yle rivayet edilmiştir. Ben İmam Muhammed B&acirc;kır&#39;ın (a.s) huzuruna geldim. İmam, <strong>&quot;Ey Cabir, vallahi ben mahzunum, kalbim meşguldur&quot;</strong> buyurdu. Ben, &quot;fedanız olayım, sizi &uuml;zen nedir?&quot; dedim. İmam, <strong>&quot;Ey Cabir&quot;</strong> dedi <strong>&quot;Kalbine Allah&#39;ın halis dini giren kimsenin kalbi yalnız Allah&#39;la meşgul olur.&quot;</strong></p>\n\n<p>\n	Hz. Ali&#39;nin (a.s) ashabından bazılarına yazdığı mektupta şu c&uuml;mleler yer almıştır:</p>\n\n<p>\n	<strong>&quot;Kim Allah Azze ve Celle&#39;den &ccedil;ekinse (takvalı olsa) izzet kazanır, g&uuml;&ccedil;lenir, doyar ve kanar; ve artık d&uuml;nya ehlinden ayrılır. Bedeni d&uuml;nya ehliyledir, ama kalbi ve aklı ahiret barınağı olur.&quot;</strong></p>\n\n<p>\n	Allah&#39;ın l&uuml;tuflarına ısınan kimse, Allah&#39;ı zikretmenin tadını tadan bir insan bu halden &ccedil;ıkmaktan dehşet eder, korkar,&nbsp; bundan ayrılmağa razı olmaz; Allah bir kulunun kalbinde bu hali yerleştirir, onunla meşgul olmaya alıştırır ve bununla birlikte Allah&#39;tan gayrı şeylere ikinci mertebede tevecc&uuml;h etmesini sağlarsa, b&ouml;yle bir insanın asıl tevecc&uuml;h&uuml; Allah&#39;a y&ouml;nelmek, onun zikriyle uğraşmak olur ve ikinci mertebede olan uğraşıdan ka&ccedil;maya &ccedil;alışır ama onun Allah&#39;tan gayrı şeylerden &ccedil;ekinmesinin belirtileri uzuv ve hareketlerinde g&ouml;r&uuml;lmez. Hz. Ali (a.s) m&uuml;&#39;minleri vasfederken <strong>&quot;H&uuml;zn&uuml; kalbinde ve sevinci y&uuml;z&uuml;ndedir&quot;</strong> diye buyurmuştur.</p>\n\n<p>\n	Elbette bazen bu halini &quot;İmam Muhammed B&acirc;kır&#39;dan (a.s) nakledilen hadiste g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, a&ccedil;ığa vurması icabeder. Bu da insanın en yakın dostundan bile &ccedil;ekinmesi ve yalnız Allah&#39;a g&uuml;venmesi gerektiğini g&ouml;sterir. İnsan halkla haşır-neşir oluşunu Allah&#39;a yakın olmak i&ccedil;in vesile sayamaz; &ccedil;&uuml;nk&uuml; bunun en b&uuml;y&uuml;k etkisi tabii eğilim ve diğer insanlarla irtibat kurmakta aldığı zevktir.</p>\n\n<p>\n	Bu ise g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Allah&#39;a kulluk etmenin gerektirdiği bir davranış olmayıp nefsani bir davranıştır ve insanın kendi nefsinin kulu olmasına sebep olur; bu durumda insanı Allah&#39;a kul olmak şerefinden &ccedil;ıkarır; oysa ki, insanın yaratılışının gayesi Allah&#39;a kul olmaktır. Bu konuda Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmaktadır: <strong>&quot;İnsan ve cinleri yalnız bana ibadet etsinler diye yarattım.&quot;</strong></p>','Ahlak Dersleri','','publish','closed','open','','ahlak-dersleri-2','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3081',0,'post','',0),(3082,1,'2020-05-08 13:18:47','2020-05-08 10:18:47','<h1>\n	&nbsp;</h1>\n\n<h5 align=\"right\">\n	<em>Hace Nasruddin Muhammed Tusi</em></h5>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>Allame Hace Nasiruddin Tusi, Şia&rsquo;nın en b&uuml;y&uuml;k kelamcılarından ve İslam aleminin en tanınmış matematik&ccedil;ilerinde sayılır; onun kelamdaki &ldquo;Tecrid-ul İtikad&rdquo; adlı kitabı İslam aleminde ve &ouml;zellikle Şia camiasında itikatta ders kitabı olarak okutulan &ouml;nemli bir eserdir. Bu kitaba bir&ccedil;ok şerh yazılmıştır. Şia uleması arasında en &ouml;nemli şerh, Allame Hilli&rsquo;ye aittir ve Ehl-i S&uuml;nnet ulemasından da Kuşci&rsquo;nin şerhi meşhurdur. Matematik ve astronamiyle ilgili eserleriyle Avrupa&rsquo;da asırlar boyunca &uuml;n yapan bu b&uuml;y&uuml;k zatın matematikle ilgili bazı eserleri s&ouml;ylendiğine g&ouml;re İngiltere&rsquo;deki bazı &uuml;niversitelerde şimdi bile matematik dalında lisans &uuml;st&uuml; &ouml;ğrencilerine okutulmaktadır. Ehl-i Beyt mektebinin iftiharı sayılan bu b&uuml;y&uuml;k şahsiyetin Ehl-i Beyt mektebinin akaidinin delillerini m&uuml;kemmel bir şekilde ortaya koymayı hakkıyla başarmıştır; . Merhum Hace Nasiruddin, Bağdat&rsquo;a yaptığı seferde hastalanınca Bağdat&rsquo;ın yakınındaki Kazimeyn şehrinde bulunan Ehl-i Beyt imamlarının 7. ve 9.&rsquo;su olan İmam Musa Kazım ve İmam Muhammed Taki&rsquo;nin mezarlarının ayak ucunda defnedilmesini ve kabrinin &uuml;zerine <strong>&ldquo;ve onların k&ouml;pekleri &ouml;n ayaklarını kapının &ouml;n&uuml;ne uzatmış yatmada&rdquo;</strong></em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><em><strong>[1]</strong></em></strong></a><em> ayetinin yazılmasını vasiyet etti. </em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&ldquo;Evsaf-ul Eşraf&rdquo; risalesi onun irfan&icirc; uslupla yazmış olduğu k&uuml;&ccedil;&uuml;k hacimli ama engin i&ccedil;erikli bir eseridir. Bu eserin terc&uuml;mesini&nbsp; inşaallah iki b&ouml;l&uuml;mde sizlere sunacağız:</em></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	&Ouml;NS&Ouml;Z</h2>\n\n<p>\n	Hamd ve sena Allah&#39;a mahsustur; hi&ccedil; bir akıl O&rsquo;nun hakikatını kavrayamaz, hi&ccedil; bir fikir ve ilim onun marifetinin k&uuml;nh&uuml;ne eremez. O&rsquo;nun i&ccedil;in s&ouml;ylenen her s&ouml;z ve vasfında beyan edilen her c&uuml;mle eğer s&uuml;buti (olumlu, m&uuml;sbet) ise teşbihten arındırılamıyor ve eğer selbi ise Allah hakkında bir bilgi edinilemeyeceğini ifade eden &quot;tatil&quot;den koparılamıyor. Bu y&uuml;zden temizlerin &ouml;nderi, velilerin imamı ve nebilerin hatemi Muhammed Mustafa (s.a.a) ş&ouml;yle buyurmuştur: <strong>&quot;Ben seni (hakkıyla) &ouml;vemem, Sen kendini &ouml;vd&uuml;ğ&uuml;n gibisin. Ve Sen s&ouml;yleyenlerin s&ouml;z&uuml;nden &ccedil;ok daha y&uuml;cesin.&quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hakk&#39;ın hakkaniyeti h&uuml;rmetine binlerce selam Resulullah&#39;ın (s.a.a) mukaddes ruhuna ve onun soyundan gelenlere, &ouml;zellikle masum Ehl-i Beyt imamlarına ve se&ccedil;kin ashabına olsun.</p>\n\n<p>\n	G&uuml;zel ahlak ile beğenilmiş siyasetleri, filozofların tarikiyle beyan eden &quot;Ahlak-i Nasıri&quot; kitabını yazdıktan sonra evliyanın seyri ve g&ouml;r&uuml;ş sahiplerinin metodunu tarikat salikleri ile hakikat taliplerinin adeti &uuml;zere ussal ve duysal kanunlar ile teorik ve pratik incelikler ile dolu aynı zamanda da bu fen ve yolun &ouml;z&uuml; ve &ouml;zeti sayılacak şekilde biraz a&ccedil;ıklamada bulunmak isitiyordum. Ama sayısız meşguliyet ve faydasız engeller beni bu &ouml;nemli işimden alıkoyuyordu. Dolayısıyla, i&ccedil;imde olanları kuvveden fiile ge&ccedil;iremedim. Sonunda Muhammed b. Sahib-us Said-i Cuveyni&#39;nin teşvikiyle fırsat elverdiği ve durumumun m&uuml;sade ettiği kadarıyla bu konuda bir şeyler yazmaya koyuldum. Allah-u Teala ş&uuml;phesiz ki latif ve kullarına icabet edendir.</p>\n\n<p>\n	Ş&uuml;phesiz ki, kendisi ve fiilleri hakkında tefekk&uuml;r eden bir insan başkalarına muhta&ccedil; olduğunu g&ouml;r&uuml;r. &Ouml;te yandan başkasına muhta&ccedil; olan da eksiktir. Kendini eksik g&ouml;ren kimsede ise kemali taleb etmek konusunda bir şevk ve istek v&uuml;cuda gelir. Dolayısıyla da kemali taleb yolunda bir harekete ihtiya&ccedil; duyar. Tarikat ve irfan ehli buna seyr-u s&uuml;luk derler. Her kim bu harekete rağbet ederse onda şu altı şeyin olması şarttır:</p>\n\n<p>\n	1- Hareketin hidayeti, y&ouml;nlendirilmesi ve oluşmasında varlığı gerekli olan şeyler ki bu zahiri hareketlerde azık konumundadır.</p>\n\n<p>\n	2- İnsanı hareket ve s&uuml;luktan alıkoyan engellerin kaldırılması.</p>\n\n<p>\n	3- İnsanı mebde (hareket noktası)&#39;den maksada (varşı noktasına) ulaştıran bir hareket ki bu, seyr-u s&uuml;luk ile salikin seyr-u s&uuml;luktakı halleridir.</p>\n\n<p>\n	4- Mebde&#39;den maksada ulaşım hareketinde salik i&ccedil;in ge&ccedil;erli olan haller.</p>\n\n<p>\n	5- S&uuml;luktan sonra v&uuml;sul ehli i&ccedil;in ortaya &ccedil;ıkan haller.</p>\n\n<p>\n	6- Hareketin sonu, sonsuzluğu ve seyr-u s&uuml;luk&uuml;n kesilmesi ki burada &quot;tevhid&#39;de fena&quot; olarak adlandırılmaktadır.</p>\n\n<p>\n	Hareketin sonu dışında b&uuml;t&uuml;n bu manalardan her birinin de &ccedil;eşitli y&ouml;nleri vardır. Ama hareketin sonunda taadd&uuml;t (&ccedil;okluk) ve &ccedil;eşitlilik yoktur. Biz bu altı manayı altı ayrı b&ouml;l&uuml;mde ele alacağız. Fazlalık kabul etmeyen son b&ouml;l&uuml;m dışında diğer b&ouml;l&uuml;mlerin her birisi de altı fasıldan oluşmaktadır.</p>\n\n<p>\n	Bilmek gerekir ki, harekette son nokta hari&ccedil; her noktanın bir &ouml;ncesi ve bir sonrası olduğu gibi, bu altı halden de sonuncusu dışında hepsinin bir &ouml;ncesi ve bir sonrası vardır. Bu hallerden her biri eski yoksunluk ile sonradan erişmenin yakınlık arasında vasıtalardır. Ş&ouml;yle ki, &ouml;nceki yoksunluk halinde o hal taleb edilir, kavuşulduğunda ise kendinden ka&ccedil;ılır. O halde her halin husul&uuml;, oluşumu kendisinden &ouml;nceki herşeye kıyasla kemaldir. Kendisinden sonrasına tevecc&uuml;h etmek istenildiğinde de o halde durup kalmak noksanlıktır. Nitekim Resulullah (s.a.a) de ş&ouml;yle buyurmuştur: <strong>&quot;İki g&uuml;n&uuml; eşit olan ziyandadır.&quot;</strong></p>\n\n<p>\n	Bu y&uuml;zden <strong>&quot;İyilerin iyilikleri, Allah&rsquo;a yakınlaşmışların (mukarreblerin) k&ouml;t&uuml;l&uuml;kleridir.&quot;</strong> demişlerdir.</p>\n\n<p>\n	Bu &ouml;zet yazımızda bu mana a&ccedil;ıklık kazanacaktır.</p>\n\n<h3>\n	&nbsp;</h3>\n\n<h3>\n	1. B&ouml;l&uuml;m</h3>\n\n<p>\n	<strong>Hareketin Başlangıcı ve Oluşumunda Gerekli Olan Haller:</strong></p>\n\n<p>\n	Bu da altı şeyden oluşmaktadır, ki biz bunlardan herbirini bir ayrı fasılda ele almaya &ccedil;alışacağız.</p>\n\n<p>\n	1- İman</p>\n\n<p>\n	2- Sebat</p>\n\n<p>\n	3- Niyyet</p>\n\n<p>\n	4- Sıdk (doğruluk)</p>\n\n<p>\n	5- İnabet (y&ouml;nelip d&ouml;nmek)</p>\n\n<p>\n	6- İhlas</p>\n\n<h3>\n	1. FASIL</h3>\n\n<h3>\n	İMAN</h3>\n\n<p>\n	<strong>&quot;İman edenler ve imanlarına zul&uuml;m katmayanlar işte g&uuml;venlik onlar i&ccedil;indir ve onlar hidayete de ermişlerdir.&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong><strong>[3]</strong></strong></a></p>\n\n<p>\n	İman l&uuml;gatte tasdik manasınadır. Yani inanmak demektir. Araştırmacı ve muhakkiklerin nezdinde ise &ouml;zel bir tasdik manasınadır. Yani, insanın kesin bir şekilde bildiği ve Peygamber&rsquo;in (s.a.a) buyurduğu şeyleri tastik etmesi demektir. Peygamber&#39;i tanımak kadir, alim, hayy, m&uuml;drik, sem&#39;i, basir, m&uuml;rid ve m&uuml;tekellim olan Allah&#39;ı tanımaktan ayrı değildir. Allah-u Teala Peygamber&rsquo;i g&ouml;ndermiş, Kur&#39;an-ı Muhammed Mustafa (sallallahu aleyhi ve alihi)&#39;ya indirmiş ve farz, s&uuml;nnet, helal ve haramın h&uuml;k&uuml;mlerini t&uuml;m &uuml;mmetin icma edeceği bir şekilde beyan etmiştir.</p>\n\n<p>\n	O halde iman b&uuml;t&uuml;n bunlardan ibarettir. Bu kadarıyla iman eksilme ve &ccedil;oğalma kabul etmez. Zira, bundan azı iman değildir, bundan fazlası ise imanın kemalidir. İnanmanın nişanesi ise bilinecek, s&ouml;ylenecek ve yapılacak şeyleri bilmek, s&ouml;ylemek, yapmak ve sakınılması gerekenlerden sakınmaktır. Bunlar ise salih amel babından sayıldığı i&ccedil;in eksilme ve artış kaydedebilir ve de mezkur tasdikin bir lazımesi ve gereğidir.</p>\n\n<p>\n	Bu y&uuml;zden her yerde iman ile salih amel yanyana zikredilmiştir. <strong>&quot;İman edenler ve sahlih amellerde bulunanlar&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><strong><strong>[4]</strong></strong></a></p>\n\n<p>\n	Bilmek gerekir ki imanın bir takım mertebeleri vardır. En alt derecesi ise dil ile imandır.</p>\n\n<p>\n	<strong>&quot;Ey iman edenler Allah&#39;a Resul&uuml;ne ve Resul&uuml;ne indirdiği kitaba iman edin.&quot;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong><strong>[5]</strong></strong></a>&nbsp; ayeti de bu mertebeyi ifade etmektedir. Yine:</p>\n\n<p>\n	<strong>&quot;Bedeviler dedi ki: &quot;İman ettik.&quot;</strong></p>\n\n<p>\n	<strong>De ki: &quot;Siz iman etmediniz.; ancak &quot;İslam (m&uuml;sl&uuml;man veya teslim) olduk&quot; deyin. İman hen&uuml;z kalplerinize girmiş değildir.&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><strong><strong>[6]</strong></strong></a></p>\n\n<p>\n	Bundan bir &uuml;st mertebesi ise taklid &uuml;zere olan imandır. Bu ise tasdik edilmesi gereken şeyleri kesin bir şekilde tasdik etmektir. Elbette ki bunun zeval ve yok olması m&uuml;mk&uuml;nd&uuml;r. Kesin bir tasdik hasıl olduğunda ş&uuml;phesiz ki bu tasdik salih ameli gerektirir.</p>\n\n<p>\n	<strong>&quot;M&uuml;min olanlar ancak o kimselerdir ki onlar Allah&#39;a ve Resul&uuml;&#39;ne iman ettiler. Sonra hi&ccedil; bir kuşkuya kapılmadan Allah yolunda mallarıyla ve canlarıyla cihad ettiler. İşte onlar sadık olanların t&acirc; kendileridir.&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><strong><strong>[7]</strong></strong></a></p>\n\n<p>\n	Bunun bir &uuml;st mertebesi ise gaybe imandır. <strong>&quot;Onlar gaybe iman ederler&quot;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><strong><strong>[8]</strong></strong></a></p>\n\n<p>\n	Bu da batında iman&icirc; bir s&uuml;but gerektirir. Adeta bir perdenin gerisinde olduğundan daima gayb ile birliktelik i&ccedil;indedir.</p>\n\n<p>\n	Bundan daha kamil mertebesi ise şu ayette ifade edilen kimselerin iman mertebesidir:</p>\n\n<p>\n	<strong>&quot;M&uuml;minler ancak o kimselerdir ki, Allah anıldığı zaman y&uuml;rekleri &uuml;rperir, O&#39;nun ayetleri onlara okunduğunda imanlarını arttırır ve yalnızca Rablerine tevekk&uuml;l ederler.</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong><strong>[9]</strong></strong></a><strong> &ldquo;İşte ger&ccedil;ek m&uuml;minler bunlardır.&rdquo;</strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong><strong>[10]</strong></strong></a></p>\n\n<p>\n	Bu ise kamil iman mertebesidir.</p>\n\n<p>\n	Bu imanla muttasıl (birleşik) olan bir de yakin&icirc; iman vardır ki a&ccedil;ıklaması bundan sonra gelecektir. Seyr-u s&uuml;lukta olması gereken en d&uuml;ş&uuml;k iman mertebesi taklid &uuml;zere olan iman ile gaybe imandır. &Ccedil;&uuml;nk&uuml; dil ile iman tek başına imanın hakikati değildir. <strong>&quot;Onların &ccedil;oğu Allah&#39;a iman etmezler ancak şirk katıp-durmaktadırlar.&quot;</strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong><strong>[11]</strong></strong></a> ayeti de buna işaret etmektedir. Mutlak kamil&#39;e yani bir yaratıcının varlığına kesin bir şekilde inan&ccedil; hasıl olduğu taktirde nefsin de s&uuml;kunuyla seyr-u s&uuml;luk m&uuml;mk&uuml;n olur ve de &ccedil;ok kolay ve en az bir gayretle ger&ccedil;ekleşir.</p>\n\n<h3>\n	2. FASIL</h3>\n\n<h3>\n	SEBAT</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&quot;Allah, iman edenleri d&uuml;nya hayatında ve ahirette sapasağlam s&ouml;zle sebat i&ccedil;inde kılar.&quot;</strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><strong><strong>[12]</strong></strong></a></p>\n\n<p>\n	Sebat &ouml;yle bir haldir ki, iman ile birlikte olmadık&ccedil;a kemal talebinin şartı olan nefsani itminan asla hasıl olmaz. &Ccedil;&uuml;nk&uuml; inancında tezelz&uuml;l i&ccedil;inde olan kimse kemali asla taleb edemez. İmanın sebatı ise bir kemalin ve kemal sahibinin varlığına yakinle inanmaktır. Bu yakin olmadık&ccedil;a da kemali taleb etmek asla m&uuml;mk&uuml;n olmaz.</p>\n\n<p>\n	Kemali taleb azmi ve azimde sebat olmadık&ccedil;a da seyr-u s&uuml;luk m&uuml;mk&uuml;n olmaz. Sebatsız azim sahibi ise <strong>&quot;Şeytanların ayartarak yerde şaşkınca bıraktıkları&quot;</strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><strong><strong>[13]</strong></strong></a> kimseler durumuna gelir. Aslında şaşkın insanların azmi de yoktur. Belli bir y&ouml;n&uuml; kastetmedik&ccedil;e ve belli bir hedefe varmaya azmi olmadık&ccedil;a da seyr-u s&uuml;luk hasıl olmaz. Eğer bir hareket edecek olursa da hi&ccedil; bir faydası olmayan ısdırab ve teredd&uuml;de dayalı yavaş bir hareket olur.</p>\n\n<p>\n	Sebatın nedeni, batının inandığının hakikatine karşı basiretli olması, isabet lezzetini tatması ve yok olmayacak bir şekilde bu halinin, batın i&ccedil;in meleke haline gelmesidir. Bu sebeple, sebat ehlinin salih ameller işlemesi daimi ve zaruri sayılmıştır.</p>\n\n<h3>\n	3. FASIL</h3>\n\n<h3>\n	NİYYET</h3>\n\n<p>\n	<strong>&quot;De ki ş&uuml;phesiz benim namazım, ibadetlerim, dirimim ve &ouml;l&uuml;m&uuml;m alemlerin Rabbi olan Allah i&ccedil;indir.&quot;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><strong><strong>[14]</strong></strong></a></p>\n\n<p>\n	Niyyet, kasdetmek manasınadır. Kasd ise amel ve ilim arasında bir vasıtadır. &Ccedil;&uuml;nk&uuml; bir işin yapılabileceğini bilmedik&ccedil;e sebat i&ccedil;inde o işi yapmayı kastedemez. Bir işi kasdetmedik&ccedil;e de o işi yapmaz. Seyr-u s&uuml;lukun mebdesi kasıttır. Seyr-u s&uuml;lukta belirli bir maksadı kasdetmek gerekir. Maksad ise mutlak kamilden kemal elde edilmesidir. Dolayısıyla niyet mutlak kamil&#39;e yaklaşmayı taleb etmek olmalıdır.</p>\n\n<p>\n	B&ouml;yle olduğu takdirde ise tek başına d&uuml;ş&uuml;n&uuml;len niyet, tek başına olan amelden daha iyidir. <strong>&quot;M&uuml;minin niyeti amelinden daha hayırlıdır.&quot;</strong> &Ccedil;&uuml;nk&uuml;, niyet can ve ruh, amel ise beden mesabesindedir.&quot;</p>\n\n<p>\n	<strong>&quot;Ameller niyetler &uuml;zeredir.&quot;</strong> Yani bedenin hayatı can iledir.</p>\n\n<p>\n	<strong>&quot;Her insana niyet ettiği şey ulaşır.&quot;</strong> <strong>&quot;Allah ve Resul&uuml;ne hicret edenin hicreti, Allah ve Resul&rsquo;&uuml;nedir ve d&uuml;nyaya ulaşmak veya evlenmek i&ccedil;in d&uuml;nya ve kadına doğru hicret edenin hicreti de hicret ettiği şeye y&ouml;neliktir.&quot;</strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Herhangi bir hayır amel, yakınlık (kurbet) talebiyle birlikte olan bir niyetle olursa ş&uuml;phesiz ki kemalin husul&uuml;n&uuml; gerektirir. Nitekim Allah-u Teala ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Onların gizlice konuşmalarının &ccedil;oğunda hayır yoktur. Ancak, sadaka vermeyi, iyilikte bulunmayı ve insanların arasını d&uuml;zeltmeyi emredenlerinki başka. Kim Allah&#39;ın rızasını isteyerek b&ouml;yle yaparsa, artık ona b&uuml;y&uuml;k bir m&uuml;kafat vereceğiz.&quot;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><strong><strong>[16]</strong></strong></a></p>\n\n<h3>\n	4. FASIL</h3>\n\n<h3>\n	SIDK</h3>\n\n<p>\n	<strong>&quot;Ey iman edenler Allah&#39;tan sakının ve doğrularla birlikte olun.&quot;</strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><strong><strong>[17]</strong></strong></a></p>\n\n<p>\n	&ldquo;Sıdk&rdquo; l&uuml;gatte doğru konuşmak, va&#39;detmek ve va&#39;dini doğru bir şekilde yerine getirmektir. Ama burada sıdktan maksadımız s&ouml;z, niyet, azim ahde vefa ve kendisi i&ccedil;in ortaya &ccedil;ıkan t&uuml;m hallerde doğru ve sadakatli olmaktır.</p>\n\n<p>\n	&ldquo;Sıddık&rdquo; ise b&uuml;t&uuml;n bu durumlarda doğruluğu meleke edinen insandır. B&uuml;t&uuml;n bu hususlarda bunun aksi, ne aynısıyla ve ne de belirtisiyle onda g&ouml;r&uuml;lmemiş olmalıdır.</p>\n\n<p>\n	Alimlerin de dediği gibi b&ouml;yle olan birisinin r&uuml;yası hep doğru &ccedil;ıkar ve sadık r&uuml;yalardır.</p>\n\n<p>\n	<strong>&quot;M&uuml;minlerden &ouml;yle erkekler vardır ki &uuml;zerinde Allah ile yaptıkları ahide sadakat g&ouml;sterdiler&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><strong><strong>[18]</strong></strong></a> ayeti de bu kimseler hakkında nazil olmuştur. Sıddıkları peygamber ve şehitlerle bir arada zikredilmiştir.</p>\n\n<p>\n	<strong>&quot;... Onlar Allah&#39;ın kendilerine nimet verdiği peygamberler, doğrular, şehitler ve salihlerle beraberdir.&quot;</strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><strong><strong>[19]</strong></strong></a></p>\n\n<p>\n	Hz. İbrahim ve İdris gibi peygamberleri de sıddık olarak tavsif etmişlerdir. <strong>&quot;Ger&ccedil;ekten o, doğruyu s&ouml;yleyen bir peygamberdi.&quot;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><strong><strong>[20]</strong></strong></a></p>\n\n<p>\n	Diğerleri i&ccedil;in de <strong>&quot;Onlar i&ccedil;in y&uuml;ce bir doğruluk dili verdik.&quot;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><strong><strong>[21]</strong></strong></a></p>\n\n<p>\n	Maksada en yakın yol, &ldquo;doğru yol&rdquo;dur. &ldquo;Doğru yol&rdquo;da seyr-u s&uuml;luk eden kimse Allah&#39;ın izniyle maksada ulaşmaya en &uuml;mitli olan kimsedir.</p>\n\n<h3>\n	5. FASIL</h3>\n\n<h3>\n	İNABET</h3>\n\n<p>\n	<strong>&quot;Rabbinize y&ouml;nelip d&ouml;n&uuml;n ve O&#39;na teslim olun.&quot;</strong><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><strong><strong>[22]</strong></strong></a></p>\n\n<p>\n	İnabet Allah&#39;a y&ouml;nelip d&ouml;nmek ve O&#39;na tevecc&uuml;h etmektir. İnabet &uuml;&ccedil; &ccedil;eşittir:</p>\n\n<p>\n	1- İ&ccedil;te inabet: Daima Allah&#39;a tevecc&uuml;h etmek, fikir ve azimlerde O&#39;na yakın olmayı istemektir:</p>\n\n<p>\n	<strong>&quot;Ve i&ccedil;ten (Allah&#39;a) y&ouml;nelmiş bir kalb ile gelen i&ccedil;indir.&quot;</strong><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><strong><strong>[23]</strong></strong></a></p>\n\n<p>\n	2- S&ouml;zde inabet: Her zaman Allah&#39;ı, nimetlerini ve Allah&#39;a yakın olan kimseleri anmaktır.</p>\n\n<p>\n	<strong>&quot;İ&ccedil;ten (Allah&#39;a) y&ouml;nelip-d&ouml;nenden başkası hatırlatmayı kabul etmez; anmaz&rdquo;</strong><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong><strong>[24]</strong></strong></a></p>\n\n<p>\n	3- Zahiri amellerde inabet: İbadet ve itaatleri Allah&#39;a yakın olmak niyetiyle yerine getirmektir. &Ouml;rneğin, farz ve nafile namazları eda etmek, din b&uuml;y&uuml;klerinin tutumlarını bilmek ve onlar gibi davranmak, sadaka vermek, Allah&#39;ın kullarına hayır nedenlerini temin etmek ve onlardan zarar sebeplerini defetmekle iyilikte bulunmak, alış-verişte doğru olmak, kendisi ve ailesi hakkında diğerlerine karşı insafa riayet etmek, şer&rsquo;&icirc; h&uuml;k&uuml;mler bağlı kalmak ve b&uuml;t&uuml;n bunları Allah&#39;a yakınlaşmak ve O&rsquo;nun rızasını taleb etmek niyetiyle yapmaktır. Nitekim Allah-u Teala da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&quot;Cennet de muttakiler i&ccedil;in uzakta olmaksızın (o g&uuml;n) yakınlaştırılmıştır. Bu size vaadolunandır; (g&ouml;n&uuml;lden Allah&#39;a) y&ouml;nelip-d&ouml;nen, (İslam&#39;ın h&uuml;k&uuml;mlerini) koruyan, g&ouml;rmediği halde Rahman&#39;a karşı i&ccedil;i titreyerek korku duyan ve i&ccedil;ten Allah&#39;a y&ouml;nelmiş bir kalb ile gelen i&ccedil;indir. Ona esenlik ve barış (selam)la girin. Bu ebedilik g&uuml;n&uuml;d&uuml;r. Orda diledikleri her şey onlarındır; katımızda daha fazlası da var.&quot;</strong><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><strong><strong>[25]</strong></strong></a></p>\n\n<h3>\n	6. FASIL</h3>\n\n<h3>\n	İHLAS</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyurmaktadır: <strong>&ldquo;Oysa onlar ... sadece Allah&#39;a kulluk etmekten başkasıyla emrolunmadılar.&rdquo;</strong><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><strong><strong>[26]</strong></strong></a></p>\n\n<p>\n	İhlas, &ouml;zelleştirmek ve bir şeyi ona karışan diğer şeylerden ayıklamak, temizlemek anlamındadır. Ve burada ise ihlas, s&ouml;yledği s&ouml;z ve yaptığı her işin Allah&rsquo;a yakınlaşmak i&ccedil;in olması ve hi&ccedil;bir d&uuml;nyev&icirc; maksadı ona karıştırmaması anlamındadır: <strong>&ldquo;Bilin ki, &ouml;zden kulluk yalnız Allah&rsquo;a olur&rdquo;</strong><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><strong><strong>[27]</strong></strong></a></p>\n\n<p>\n	İhlasın karşıtı ise başka bir maksatın ona karışmasıdır; mal ve makamperestlik, isminin iyi anılmasını istemek, ahiret sevabına kavuşmayı arzulamak veya cehennem ateşinden kurtulmak gibi ki b&uuml;t&uuml;n bunlar bir nevi şirktir.</p>\n\n<p>\n	&nbsp;Ve şirk ise iki kısımdır: 1- Aşikar, 2- Gizli. Aşikar şirk, putperestliktir, diğer şirkler ise gizli şirktir.</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: <strong>&ldquo;&Uuml;mmetinde gizli şirk karanlık gecede, siyah bir taşın &uuml;zerindeki karıncanın ayak izinden (sesinden) daha gizlidir.&rdquo;</strong><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><strong><strong>[28]</strong></strong></a></p>\n\n<p>\n	Kemal talibine, şirk seyr-u s&uuml;lukta en yıkıcı engeldir: <strong>&ldquo;Artık rabbiyle buluşmayı uman iyi işlerde bulunsun ve rabbinin kulluğunda hi&ccedil; bir kimseyi eş tutmasın&rdquo;</strong><a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><strong><strong>[29]</strong></strong></a></p>\n\n<p>\n	Gizli şirk engeli giderildiğinde de seyr-u s&uuml;luk ve vusul kolay bir şekilde ger&ccedil;ekleşir: <strong>&ldquo;Her kim kırk g&uuml;n kendini Allah&rsquo;a halis ederse hikmet kaynakları kalbinden diline d&ouml;k&uuml;l&uuml;verir.&rdquo;</strong><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><strong><strong>[30]</strong></strong></a></p>\n\n<h3>\n	2. B&ouml;l&uuml;m</h3>\n\n<p>\n	<strong>Seyr-u S&uuml;lukun Engellerini Giderme</strong></p>\n\n<p>\n	Bu da altı fasıldan ibarettir:</p>\n\n<p>\n	1- T&ouml;vbe.</p>\n\n<p>\n	2- Z&uuml;hd.</p>\n\n<p>\n	3- Fakirlik.</p>\n\n<p>\n	4- Riyazet.</p>\n\n<p>\n	5- Muhasebe ve Murakebet.</p>\n\n<p>\n	6- Takva.</p>\n\n<h3>\n	1. fasıl</h3>\n\n<h3>\n	T&ouml;vbe</h3>\n\n<p>\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&ldquo;Ey inananlar; hepiniz Allah&rsquo;a t&ouml;vbe edin de kurtulun.&rdquo;</strong><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><strong><strong>[31]</strong></strong></a></p>\n\n<p>\n	T&ouml;vbenin manası g&uuml;nahtan d&ouml;nmektir. İlk&ouml;nce g&uuml;nahın ne olduğunu bilmek gerekir ki ondan d&ouml;nmek m&uuml;mk&uuml;n olsun. Hakeza bilmek gerekir ki kulların amelleri beş kısımdır:</p>\n\n<p>\n	1- Yapılması gerekli olup, terkedilmesi doğru olmayanlar (farzlar).</p>\n\n<p>\n	2- Yapılmaması gerekli olup, yapılması doğru olmayanlar (haramlar).</p>\n\n<p>\n	3- Yapılması yapılmamasından iyi olanlar (m&uuml;stehablar).</p>\n\n<p>\n	4- Yapılmaması yapılmasından iyi olanlar (mekruhlar).</p>\n\n<p>\n	5- Yapılması ve yapılmaması eşit olanlar (m&uuml;bahlar).</p>\n\n<p>\n	G&uuml;nah: Birinci kısımdan olan işleri yapmamak ve ikinci kısımdan olan işleri yapmaktır. B&uuml;t&uuml;n bu g&uuml;nahlardan t&ouml;vbe etmek t&uuml;m akıl sahipleri i&ccedil;in farzdır. Burada fiillerden maksadımız sadece zahiri organlarımızın fiilleri değildir, her akıllı insanın irade ve kudretine tabi&rsquo; olan t&uuml;m fikir, s&ouml;z ve fiilerdir.</p>\n\n<p>\n	Ama &uuml;&ccedil;&uuml;nc&uuml; kısımdan olan (m&uuml;stehab) bir fiili yapmamayı ve d&ouml;rd&uuml;nc&uuml; kısımdan olan (mekruh) bir fiili yapmayı terketmek daha iyi ve evladır. Masumların evlayı terketmesi iyi g&ouml;r&uuml;lmemiştir ve onlar evlayı terkettikleri i&ccedil;in tevbe ederler. Seyr-u s&uuml;luk ehli olanlar ise Allah&#39;tan gayrisine tevecc&uuml;h etmeyi g&uuml;nah bilirler. Bundan tevbe etmek gerekir. O halde tevbe &uuml;&ccedil; kısımdır:</p>\n\n<p>\n	1- Normal kulların t&ouml;vbesi.</p>\n\n<p>\n	2- Masumların t&ouml;vbesi.</p>\n\n<p>\n	3- Seyr-u s&uuml;luk ehlinin t&ouml;vbesi.</p>\n\n<p>\n	&Uuml;mmetin asilerinin t&ouml;vbesi birinci kısımdandır. Adem (a.s) ve diğer nebilerin t&ouml;vbesi ise ikinci kısımdandır. Resulullah&#39;ın <strong>&quot;Bazen kalbim tutulur ve ben g&uuml;nde yetmiş defa Allah&#39;dan bağışlanma dilerim.&quot;</strong><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> diye buyurduğu t&ouml;vbe (bağışlanma dilemek) ise &uuml;&ccedil;&uuml;nc&uuml; kısımdandır. Ama normal insanların t&ouml;vbesinin iki şartı vardır:</p>\n\n<p>\n	1- Amellerin &ccedil;eşit ve kısımlarını bilmesi gerekir. Yani hangi amellerin insanı kemale ulaştırdığını bilmelidir. Kemal ise insanlara g&ouml;re farklıdır. Bazılarının kemali azaptan kurtulmak, bazılarının sevaba ermek, bazılarının Allah&#39;ın rızasını elde etmek, bazlarının ise Allah&#39;ın kurbetine (yakınlığına) erişmektir.</p>\n\n<p>\n	Hakeza hangi amellerin insanı noksan bıraktığını da bilmelidir. Noksanlık da kemal karşıtı olduğu i&ccedil;in farklıdır: Ya cezayı gerektirmekte, ya sevaptan mahrumiyete sebeb olmakta, ya Allah&#39;ın gazabına neden olmakta, ya da O&#39;ndan uzak d&uuml;ş&uuml;rmektedir ki lanet de bundan ibarettir.</p>\n\n<p>\n	2- Allah&#39;ın rızası kemalinin elde edilmesinin faydası ile Allah&#39;ın gazabının noksanlığının husul&uuml;n&uuml;n zararlarını bilmek gerekir.</p>\n\n<p>\n	O halde bu iki şarta sahib olan her akıl sahibinin tevbe etmesi gerekir. Elbette ya g&uuml;nah işlememiş olmalı ya da g&uuml;nahını t&ouml;vbe ile telafi etmiş olmalıdır.</p>\n\n<p>\n	T&ouml;vbe &uuml;&ccedil; şeyi kapsamına alır:</p>\n\n<p>\n	1- Ge&ccedil;miş zaman ile ilgili;</p>\n\n<p>\n	2- Şimdiki zaman ile ilgili;</p>\n\n<p>\n	3- Gelecek zaman ile ilgili;</p>\n\n<p>\n	Ge&ccedil;miş zaman ile ilgili olan şey de iki kısımdır:</p>\n\n<p>\n	1- Ge&ccedil;mişte işlediği g&uuml;nahından pişmanlık duymak ve b&uuml;y&uuml;k bir &uuml;z&uuml;nt&uuml;ye kapılmak.</p>\n\n<p>\n	Bu kısım da sonraki kısmı gerektirir. Bu sebeble &quot;pişmanlık t&ouml;vbedir.&quot; demişlerdir.</p>\n\n<p>\n	2- Ge&ccedil;miş zamanda işlediği g&uuml;nahı telafi etmek. Bu da &uuml;&ccedil; kişiye oranla yapılmalıdır. Birincisi emrine isyan ettiği Allah&#39;a, ikincisi Allah&#39;ın gazabına d&uuml;&ccedil;ar kıldığı kendi nefsine, &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise s&ouml;z veya ameliyle zarar verdiği kimseye.</p>\n\n<p>\n	Zarar verdiği kimseye hakkını vermediği m&uuml;ddet&ccedil;e g&uuml;nahını telafi etmiş olmaz.</p>\n\n<p>\n	Hak sahibine hakkını vermek ise s&ouml;z makamında ya &ouml;z&uuml;r dilemekle olur, ya da hak sahibinin vereceği karşılığa teslim olmakla. Velhasıl, onun razı etmeye &ccedil;alışmaktadır. Fiil makamında ise hakkını veya hakkınn bedelini hak sahibine veya hak sahibinin yerinde olana vermelidir ve o g&uuml;nah i&ccedil;in tayin olunan cezaya da teslim olmalıdır. Eğer hak sahibi maktul ise yani &ouml;ld&uuml;r&uuml;lm&uuml;ş ise onun velilerinin rızasını elde etmek şarttır. Eğer velisinin rızasını elde etmek imkansız ise de t&ouml;vbenin diğer şartları hasıl olduğu taktirde, Allah&#39;ın ahirette onun adına hak sahibini razı edeceğini ve geniş rahmetine nail kılacağını &uuml;mit etmelidir. Ama canının hakkını ise hak sahibinin tayin ettiği d&uuml;nyevi cezasına veya farz olan dini cezaya tahamm&uuml;l ile telafi etmesi gerekir.</p>\n\n<p>\n	Ama Allah&#39;a karşı da yalvarıp yakarmalı, t&ouml;vbe etmeli, ibadet etmeli, ve riyazet &ccedil;ekmelidir. Bunlar hak sahibinin rızasını elde etmek ve kendi nefsinin hakkını eda ettikten sonra olursa Allah&#39;ın geniş rahmetine nail olması &uuml;mid edilir. T&ouml;vbenin şimdiki zamanla ilgili kapsamına aldığı iki şeyden biri, işlemek &uuml;zere olduğu g&uuml;nahı sırf Allah&#39;ın yakınlığına ermek i&ccedil;in terketmesi, diğeri ise hakkına tecav&uuml;z ettiği kimseyi kendisinden emin kılmak ve ona verdiği zararı telafi etmesidir.</p>\n\n<p>\n	T&ouml;vbenin gelecek zamanla ilgili şamil olduğu iki şeyden birisi işlediği g&uuml;naha d&ouml;nmemeyi kesin bir şekilde azmetmektir. &Ouml;yle ki onu &ouml;ld&uuml;rseler de, yaksalar da o g&uuml;nahın benzerini ne isteyerek ve ne de zorla yapmaya razı olmamalıdır. Diğeri ise o hususta sebat g&ouml;stermeye azmetmektir. Azmeden kimse kendine g&uuml;venmiyorsa adak, keffaret ve g&uuml;naha d&ouml;nmeyi engelleyen benzeri şeylerle azmini sabit kılmalıdır. Teredd&uuml;t ettiği ve niyetinde g&uuml;naha d&ouml;nme ihtimali olduğu m&uuml;ddet&ccedil;e de o sebat asla hasıl olmaz.</p>\n\n<p>\n	Bu işlerle Allah&#39;a yakınlaşmaya niyet etmeli ve sadece O&#39;nun emrine itaat kasdıyla hareket etmelidir ki <strong>&quot;G&uuml;nahtan t&ouml;vbe eden, hi&ccedil; g&uuml;nah işlememiş kimse gibidir.&quot;</strong> z&uuml;mresine girebilsin.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar normal insanların g&uuml;nahlardan t&ouml;vbe etmesi i&ccedil;in gerekli şartlardır. Bu z&uuml;mre hakkında Allah-u Teala ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Ey iman edenler, Allah&#39;a kesin bir tevbe ile tevbe edin. Olabilir ki Allah sizin k&ouml;t&uuml;l&uuml;klerinizi &ouml;rter.&quot;</strong><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><strong><strong>[33]</strong></strong></a></p>\n\n<p>\n	Ve yine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&quot;Allah&#39;ın (kabul&uuml;n&uuml;) &uuml;zerine aldığı tevbe, ancak cehalet nedeniyle kabahat işleyenler sonra da hemencecik tevbe edenler i&ccedil;indir...&quot;</strong><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><strong><strong>[34]</strong></strong></a></p>\n\n<p>\n	Evla olan şeyi terketmek sebebiyle masumların yaptıkları t&ouml;vbenin şartları da buradan anlaşılmaktadır. Bu hususta da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&ldquo;Andolsun Allah, Peygamber&rsquo;in, muhacirlerin ve ensarın &uuml;zerine tevbe ihsan etti ki onlar ona g&uuml;&ccedil;l&uuml;k saatinde tab&#39;i oldular.&rdquo;</strong><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><strong><strong>[35]</strong></strong></a></p>\n\n<p>\n	Seyr-u s&uuml;luk ehlinin &ouml;zel t&ouml;vbesi ise iki şeydendir. Birincisi salikin metlup&nbsp; (Allah)&#39;dan gayrisine iltifatından t&ouml;vbe etmesidir. Bu y&uuml;zden Hz. Ali (a.s) ş&ouml;yle buyurmuştur: <strong>&quot;Sağ ve sol saptırıcıdır.&quot;</strong> İkincisi ise, terakki etmesi gereken mertebeye d&ouml;nmek veya onda kalmaya razı olacak bir şekilde ona ilgi duymak veya o mertebede kalmaktan t&ouml;vbe etmesidir. Zira b&uuml;t&uuml;n bunlar onun i&ccedil;in g&uuml;nah sayılmaktadır. Bu y&uuml;zden <strong>&quot;İyilerin iyiliği Allah&rsquo;a mukarreb olan kullardan g&uuml;nah sayılır.&quot; </strong>denilmiştir. Bu g&uuml;nahtan t&ouml;vbe etmeli, g&uuml;nahlarda ısrar etmeyi terketmeli, Allah&#39;tan bağışlanma dilemeli, ge&ccedil;miş kusurları sebebiyle pişman olmalı ve Allah-u Teala&#39;nın dergahına yalvarıp yakarmalıdır.</p>\n\n<p>\n	Her kim t&ouml;vbe eder ve Allah&#39;a halis kalırsa <strong>&quot;Ş&uuml;phesiz Allah, tevbe edenleri ve temizlenenleri sever.&quot;</strong><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><strong><strong>[36]</strong></strong></a></p>\n\n<h3>\n	2. FASIL</h3>\n\n<h3>\n	Z&Uuml;HD</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Onlardan bazı gruplara kendilerini onunla denemek i&ccedil;in yararlandırdığımız d&uuml;nya hayatının s&uuml;s&uuml;ne g&ouml;z&uuml;n&uuml; dikme&quot;</strong><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><strong><strong>[37]</strong></strong></a></p>\n\n<p>\n	Z&uuml;hd, rağbet etmemek demektir. Zahid ise yiyecek, i&ccedil;ecek, giyecek, mesken, d&uuml;nyevi lezzetler, mal, makam adının anılmasına, sultanlara yakınlaşmaya, emir sahibi olmaya ve &ouml;l&uuml;mle ayrılacağı diğer d&uuml;nyevi şeylere rağbet etmeyen kimsedir. Elbette bu ilgisizlik, acizlik, cehalet ve belli bir garaz veya karşılık sebebiyle değil, Allah&rsquo;ın rızası i&ccedil;in olursa z&uuml;hd sayılır.</p>\n\n<p>\n	Ama ger&ccedil;ek zahid cehennem azabından kurtuluşa ve cennet sevabına da tamahı olmayan kimsedir. Nefsin zikredilen şeylerden y&uuml;z &ccedil;evirmesi, fayda ve etkilerini bildikten sonra onun i&ccedil;in meleke haline gelmiş olmalı, herhangi bir tamah, &uuml;mid ve d&uuml;nya veya ahiret garazlarından bir garazla karışık olmamalıdır.</p>\n\n<p>\n	Bu sıfatların nefs i&ccedil;in meleke olması, nefsi zor riyazetler ile isteklerinden alıkoymakla ve zor işleri yapmaya mecbur etmekle olur. B&ouml;yle olacak olursa nefsani garazları terketmek onda meleke haline gelip k&ouml;kleşebilir.</p>\n\n<p>\n	Nakledildiğine g&ouml;re zahitlerden birisi tam otuz yıl kelle-pa&ccedil;a ve palude<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> sattı ama bir defa olsun tadına bakmadı. Ona bu riyazetinin sebebini sorduklarında ş&ouml;yle dedi: Nefsim bu iki yiyeceği istediğinde riyazet &ccedil;ektim ki artık hi&ccedil; bir lezzete rağbet etmesin...</p>\n\n<p>\n	Hakikat yolunu katetmede z&uuml;hd&uuml;n faydası, saliklerin bir şeylerle meşgul olmadan hedefine varabilmesi i&ccedil;in her t&uuml;rl&uuml; meşguliyet ve oyalanmanın uzak olmasıdır.</p>\n\n<h3>\n	3. FASIL</h3>\n\n<h3>\n	fAKİRLİK</h3>\n\n<p>\n	<strong>&quot;...G&uuml;&ccedil;s&uuml;z zayıflara hastalara ve infak etmek i&ccedil;in bir şey bulamayanlara bir sorumluluk (g&uuml;nah) yoktur.&quot;</strong><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><strong><strong>[39]</strong></strong></a></p>\n\n<p>\n	Fakir, malı olmayan veya olsa da kendine yetmeyen kimseye denir. Burada ise eline mal ge&ccedil;se de mal ve d&uuml;nyevi şeylere &ouml;zen g&ouml;stermeyendir. Elbette bu ilgisizliği cehalet, acizlik, tiksinme, gaflet, başka lezzetler elde etmek, makam adının anılmasını sevmek, cehennem azabından korkmak veya ahiret sevabına ulaşmak maksadıyla değildir. Aksine, hakikat yoluna y&ouml;nelmenin gereği olan d&uuml;nyaya az ilgi duymaktan ve ilahi y&ouml;ne dikkatli şekilde kendini adamaktan dolayı olmalıdır. T&acirc; ki Allah&#39;tan gayrisi ona hicab (engel, perde) olmasın. Hakikatte bu fakirlik z&uuml;hd&uuml;n bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<p>\n	Nitekim Resulullah (s.a.a) de ş&ouml;yle buyurmuştur: <strong>&ldquo;Ey insanlar sizlere cennetin padişahlarını tanıtayım mı?&rdquo;</strong> Orada olanlar: &quot;Evet&quot; deyince Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&ldquo;Zayıf, mustaz&#39;af, soluk y&uuml;zl&uuml;, iki yıpranmış elbisesi olan ve kendisine itina edilmeyen kimselerdir. Bunlar, Allah&#39;a ant verirse Allah onların dediğini yerine getirir.&rdquo;</strong><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Resulullah&rsquo;a <strong>&quot;Eğer istiyorsan sana Mekke dolusu altın verelim.&quot; </strong>diye buyrulunca da ş&ouml;yle dedi: <strong>&ldquo;Hayır; ben birg&uuml;n a&ccedil; kalıp senden istemeyi ve bir g&uuml;n de doyup sana ş&uuml;kretmeyi istiyorum.&rdquo;</strong></p>\n\n<h3>\n	4. FASIL</h3>\n\n<h3>\n	RİYAZET</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&quot;Kim de Rabbinin makamından korkar ve nefsini de heva (istek ve tutkular) dan sakındırırsa artık hi&ccedil; ş&uuml;phesiz cennet, (onun i&ccedil;in)bir barınma yeridir.&quot;</strong><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Riyazet (l&uuml;gat a&ccedil;ısından), atları istenilmeyen hareketleri yapmaktan alıkoymak ve sahibinin istediği şekilde hareket etmesini melekesi haline getirmektir.</p>\n\n<p>\n	Burada riyazetten maksadımız ise hayvansal nefsi, şehevet ve gazap kuvveleri ile bu iki kuvveye bağlı şeylere itaatten alıkoymaktır. Ve yine nefs-i natıkayı (d&uuml;ş&uuml;nen nefsi) hayvan&icirc; kuvvelere, ahlak&icirc; ve amel&icirc; pisliklere teslim olmaktan uzak tutmaktır. &Ouml;rneğin mal toplama d&uuml;şk&uuml;nl&uuml;ğ&uuml; makam hırsı ve bunların gerektirdiği hile, hokkabazlık, gıybet, bağnazlık, gazab, d&uuml;şmanlık, kin, hased, fesad vb. k&ouml;t&uuml; sıfatlardan temizlemektir. Riyazet insan&icirc; nefsinin m&uuml;mk&uuml;n olan kemaline ulaştıracak itaat ve amelleri meleke haline getirmesidir.</p>\n\n<p>\n	Şehevi kuvveye tabi olan nefse, behimi (hayvansal) nefis derler. Gazabi kuvveye tabi olan nefse, sebui (yırtıcı) nefis derler. K&ouml;t&uuml; ahlakı meleke edinen nefse ise şeytan&icirc; nefis derler. Kur&#39;an&#39;da bunların t&uuml;m&uuml;ne, k&ouml;t&uuml;l&uuml;kleri sabit hale gelince nefs-i emmare, yani k&ouml;t&uuml;l&uuml;ğ&uuml; emreden nefis denilmektedir.</p>\n\n<p>\n	Ama eğer ahlak&icirc; k&ouml;t&uuml;l&uuml;kler sabit hale gelmez, bazen k&ouml;t&uuml;l&uuml;ğe, bazen de hayra meylederse, hayra meyledince şerden pişman olur ve kendini kınarsa bu nefse de nefs-i levvame derler.</p>\n\n<p>\n	Akla tabi&rsquo; olan ve hayrı taleb etmeyi meleke haline getiren nefse ise nefs-i mutmainne derler.</p>\n\n<p>\n	Riyazetten maksad &uuml;&ccedil; şeydir:</p>\n\n<p>\n	1- Hakka ulaşmaya engel olan zahir&icirc; ve batın&icirc; meşguliyetleri ortadan kaldırmak.</p>\n\n<p>\n	2- Kemale y&ouml;nelmeye sebeb olacak bir şekilde hayvan&icirc; nefsin amel&icirc; (kılgın) akla itaat etmesi.</p>\n\n<p>\n	3- İnsanın kendine m&uuml;mk&uuml;n olan kemale ulaşması i&ccedil;in Hakk Teala&#39;nın feyzini kabule hazırlayan şeyleri meleke haline getirmesi.</p>\n\n<h3>\n	5. FASIL</h3>\n\n<h3>\n	MUHASEBE VE M&Uuml;RAKABE</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;İ&ccedil;inizde olan a&ccedil;ığa vursanız da gizleseniz de Allah sizi onunla sorguya (muhasebeye) &ccedil;eker.&quot;</strong><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><strong><strong>[42]</strong></strong></a></p>\n\n<p>\n	Muhasebe, hesaplaşmak ve kontrol etmek demektir. Burada muhasebeden maksad insanın itaat ve g&uuml;nahlarından hangisinin daha &ccedil;ok olduğunu hesaplamasıdır. Eğer itaati fazla ise o zaman da itaatin g&uuml;nahlardan &ccedil;okluğunun, Allah&#39;ın kendisine ikram ettiği nimetlere karşı oranın ne olduğuna bakmalıdır. Evvela v&uuml;cuduna dikkat etmelidir. Organlarının yaratılışında o kadar hikmetler vardır ki anatomi bilginleri bu konuda akıllarının aldığı kadarıyla bir&ccedil;ok kitap yazmışlardır. Halbuki anladıkları şeyler deryadan bir damla mesabesindedir. Allah-u Teala ondaki nebat&icirc; ve hayvan&icirc; kuvvelerde sayısız faydalar yaratmıştır. İlim ve makulatı (anlakalırları) bizatih&icirc;, mahsusatı ise bigayrih&icirc; idare eden nefiste sayısızca incelikler yaratmıştır. Yaratılışının evvelinde rızkını takdir etmiş ve terbiye ve y&uuml;celmesi i&ccedil;in gerekli t&uuml;m sebebleri v&uuml;cuda getirmiştir.</p>\n\n<p>\n	O halde itaatinin &ccedil;okluğunu Allah&#39;ın sayılamayacak kadar &ccedil;ok olan nimetleriyle &ouml;l&ccedil;ecek olursa her haliyle acizliğini anlar. Nitekim Allah-u Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&quot;Eğer Allah&#39;ın nimetini saymaya kalkışırsanız onu sayıp-bitirmeye g&uuml;&ccedil; yetiremezsiniz.&quot;</strong><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><strong><strong>[43]</strong></strong></a></p>\n\n<p>\n	Ama eğer itaat ve g&uuml;nahları eşit olursa bilmelidir ki, bu nimetler karşısında hi&ccedil; bir kullukta bulunmamıştır. B&ouml;ylece kendi acizliğini a&ccedil;ık bir şekilde anlar.</p>\n\n<p>\n	Ama eğer g&uuml;nahları itaatinden daha &ccedil;ok ise eyvahlar olsun ona, eyvahlar!</p>\n\n<p>\n	O halde, kemal talibi nefsini b&ouml;yle muhasebe edecek olursa sadece itaati artar ve kendini baştan başa itaat ehli kılmadığı i&ccedil;in de su&ccedil;lu bulur. Bu y&uuml;zden ş&ouml;yle buyrulmuştur:</p>\n\n<p>\n	<strong>&quot;Hesaba &ccedil;ekilmeden &ouml;nce kendi nefsinizi hesaba &ccedil;ekin.&quot;</strong><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Ama eğer nefsini muhasebe etmez ve g&uuml;nahlara dalarsa <strong>&quot;Bir hardal tanesi bile olsa ona (teraziye) getiririz. Hesap g&ouml;r&uuml;c&uuml;ler olarak biz yeteriz.&quot;</strong><a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><strong><strong>[45]</strong></strong></a> anında onu hesaba &ccedil;ekerler. B&ouml;ylece elim bir azaba ve b&uuml;y&uuml;k bir h&uuml;srana uğrar. O g&uuml;n hi&ccedil; kimse adına bir şey &ouml;denmez, hi&ccedil; kimseden bir şefaat kabul edilmez, hi&ccedil; kimseden fidye alınmaz ve yardım g&ouml;r&uuml;lmez. Allah bizleri o g&uuml;nden korusun.</p>\n\n<p>\n	&nbsp;M&uuml;rakabe ise, iyiliklerini batıl edecek hi&ccedil; bir şey yapmaması i&ccedil;in daima zahir ve batınını korumasıdır. Yani, a&ccedil;ık vaya gizli bir g&uuml;nah işlememesi ve ister &ccedil;ok, ister az hak yolunu katetmekte kendisine hi&ccedil; bir şey engel olmaması i&ccedil;in b&uuml;t&uuml;n hallerini g&ouml;z&ouml;n&uuml;nde bulundurmalıdır. Daima <strong>&quot;Allah kalbinizden ge&ccedil;eni bilmektedir. Artık ondan ka&ccedil;ının.&quot;</strong><a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><strong><strong>[46]</strong></strong></a> ger&ccedil;eğini g&ouml;z&ouml;n&uuml;nde bulundurmalıdır. T&acirc; ki, Allah&#39;a vusul makamına ersin. Allah kullarından dilediğini başarıya erdirir. Ş&uuml;phesiz ki Allah Latif ve Habir&#39;dir.</p>\n\n<h3>\n	6. FASIL</h3>\n\n<h3>\n	TAKVA</h3>\n\n<p>\n	Allah-u Teala ş&ouml;yle buyurmaktadır: <strong>&quot;Hi&ccedil; ş&uuml;phesiz Allah katında sizin en &uuml;st&uuml;n (kerim) olanınız takvaca en ileri olanınızdır.&quot;</strong><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><strong><strong>[47]</strong></strong></a></p>\n\n<p>\n	Takva, Allah&#39;ın gazbından veya O&#39;ndan uzak d&uuml;şmekten korkarak g&uuml;nahlardan sakınmaktır. Nitekim iyileşmek isteyen hastayı da kendisine zararlı olan şeyleri yemekten ve hastalığını artıran teşebb&uuml;slerde bulunmaktan alıkoymak gerekir ki iyileşmesi m&uuml;mk&uuml;n olsun.</p>\n\n<p>\n	Bunun gibi kemal talibi olan nakıs insanlar da kemale aykırı olan veya kemalin kazanılmasına engel olan veya kemali taleb yolunda saliki seyr-u s&uuml;luk etmekten alıkoyan şeylerden sakındırmak gerekir ki vusul i&ccedil;in gerekli veya seyr-u s&uuml;lukta yardımcı olan şeyler etkili ve faydalı olsun.</p>\n\n<p>\n	<strong>&quot;Kim Allah&rsquo;tan korkarsa (takvalı olursa) onun i&ccedil;in kurtuluş yolu a&ccedil;ar ve onu hesaba katmadığı bir y&ouml;nden de rızıklandırır...&quot;</strong><a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><strong><strong>[48]</strong></strong></a></p>\n\n<p>\n	Takva &uuml;&ccedil; şeyin bir arada bulunmasıdır:</p>\n\n<p>\n	1- Korku.</p>\n\n<p>\n	2- G&uuml;nahlardan ka&ccedil;mak.</p>\n\n<p>\n	3- Allah&#39;a yakınlaşmayı taleb etmek.</p>\n\n<p>\n	Bunların her birisi de bu &ouml;zet risalede yeri gelince detaylıca beyan edilecektir. Kur&rsquo;an ve hadislerde bir &ccedil;ok yerde takva zikredilmiş ve muttakiler &ouml;v&uuml;lm&uuml;şt&uuml;r. Hedeflerin hedefi ise Allah-u Teala&#39;nın muhabbetidir:</p>\n\n<p>\n	<strong>&quot;Hayır; kim ahdine vefa eder ve sakınırsa kuşkusuz Allah muttaki olanları sever.&quot;</strong><a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><strong><strong>[49]</strong></strong></a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Kehf/19.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- S&uuml;nen-i &Yacute;bn-i Mace, c.2, s.1262, 3841. Hadis.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - En&#39;am/82.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bakara/25.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Nisa/136.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Hucurat/14.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Hucurat/15.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Bakara/3.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Enfal/2.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Enfal/4.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Yusuf/166.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - &Yacute;brahim/27.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - En&rsquo;am/ 71.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - En&#39;am/162.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - S&uuml;nen-i ibn-i Mace, c.2, s.1413, 26. bab, 4227. Hadis.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Nisa/114.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Tevbe/119.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Ahzab/23.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Nisa/69.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Meryem/41,56.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Meryem/50.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Z&uuml;mer/54.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - K&acirc;f/33.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - M&uuml;min/13.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - K&acirc;f/31-35.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - K&acirc;f/5.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Z&uuml;mer/3.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Bihar-ul Envar, c.69, s.93 (Beyrut bas&yacute;m&yacute;).</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Kehf/110.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Bihar-ul Envar, c.67, s. 242 (Beyrut bas&yacute;m&yacute;).</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - N&ucirc;r/31.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Sahih-i M&uuml;slim, c.4, s.275.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Tahrim/8.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - Nisa/17.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - Tevbe/117.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - Bakara/222.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - T&acirc;h&acirc;/131.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Ni&thorn;asta ve &thorn;ekerden yap&yacute;lan tel bi&ccedil;iminde olan bir tatl&yacute; (m&uuml;t).</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Tevbe/91.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- S&uuml;nen-i &Yacute;bn-i Mace, 2/1378.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - Naziat/40-41.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - Bakara/284.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - &Yacute;brahim/34.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Bihar-ul envar, 67/73.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - Enbiya/47.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - Bakara/235.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - Hucurat/13.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Talak/2-3.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - &Acirc;l-i &Yacute;mran/76.</p>\n	</div>\n</div>','Evsaf-Ul Eşrâf','','publish','closed','open','','evsaf-ul-esraf','','','2020-05-08 13:18:47','2020-05-08 10:18:47','',0,'http://islamex.com/?p=3082',0,'post','',0),(3083,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"right\">\n	<br />\n	<span style=\"line-height: 1.6em;\">M. Mehdi ASİFİ</span></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;a ashabından biri: &lsquo;Kur&rsquo;an-ı Kerim&rsquo;de te&rsquo;vilini bilmediğim iki ayet vardır&rsquo; dedi.</p>\n\n<p>\n	İmam: Hangi ayetlerdir? diye buyurdu.</p>\n\n<p>\n	-Biri, <strong>&ldquo;Beni &ccedil;ağırın (dua edin) size icabet edeyim&rdquo;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayetidir; oysa ben Allah&rsquo;ı &ccedil;ağırmama rağmen duam kabul olmuyor.</p>\n\n<p>\n	-Allah&rsquo;ın, vaadine aykırı davrandığını mı sanıyorsun?</p>\n\n<p>\n	-Hayır.</p>\n\n<p>\n	-&Ouml;yleyse ne demek istiyorsun?</p>\n\n<p>\n	-Bilmiyorum.</p>\n\n<p>\n	-Diğer ayet hangisidir?</p>\n\n<p>\n	-<strong>&ldquo;Siz Allah i&ccedil;in ne verseniz, Allah onun yerine başkasını verir.&rdquo;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayetidir.</p>\n\n<p>\n	-Allah&rsquo;ı vaadine sadık kalmadığını mı sanıyorsun?</p>\n\n<p>\n	-Hayır.</p>\n\n<p>\n	-&Ouml;yleyse ne demek istiyorsun?</p>\n\n<p>\n	-Bilmiyorum.</p>\n\n<p>\n	-İnşaallah bu konuyu sana a&ccedil;ıklayacağım. Eğer Allah&rsquo;ın emrettiği şeye itaat ettikten sonra O&rsquo;nu &ccedil;ağırsaydın sana icabet ederdi. Ama sen Allah&rsquo;a muhalefet ve isyan etmektesin, o da sana icabet etmiyor.</p>\n\n<p>\n	İnfak ettiğin şeyin yerini başka bir şeyin doldurmadığı s&ouml;z&uuml;ne gelince; eğer helal yolla kazanarak yerinde infak etmiş olsaydın bir dirhem olsaydı dahi Allah onun yerine bir başkasını verirdi.</p>\n\n<p>\n	Eğer O&rsquo;nu dua etmek i&ccedil;in gerekli olan y&ouml;ntemle &ccedil;ağırsaydın, g&uuml;nahk&acirc;r olsaydın da yine sana icabet ederdi.</p>\n\n<p>\n	-Dua y&ouml;ntemi nedir nedir?</p>\n\n<p>\n	-Farızayı ed&acirc; ettiğinde Allah&rsquo;ı ta&rsquo;zim edersin O&rsquo;nu &ouml;versin, Peygamber&rsquo;e (s.a.a) sal&acirc;t g&ouml;nderirsin, ona &ccedil;ok sal&acirc;t g&ouml;nderisin, risaletini tebliğ ettiğine şehadet edersin, hidayet İmamlarına sal&acirc;t g&ouml;nderirsin. Allah&rsquo;a hamd-u sena, Peygamber&rsquo;e sal&acirc;ttan sonra Allah&rsquo;ın sana iyiliklerini, g&uuml;zel ihsanıyla imtihanlarını, sana verdiği nimetlerini, sana yaptığı lut&uuml;f&uuml;n&uuml; hatırlayarak bunlara karşı Allah&rsquo;a hamd ve ş&uuml;kredersin. Daha sonra hatırladığı g&uuml;nahlarına bir bir, hatırlamadığın g&uuml;nahlarına ise genel olarak itiraf edersin. B&uuml;t&uuml;n g&uuml;nahlarından Allah&rsquo;a t&ouml;vbe ederek, tekrar g&uuml;naha d&ouml;nmeyeceğine karar verirsin. O g&uuml;nahlardan pişmanlık duyarak, doğru bir niyet, korku ve &uuml;mitle Allah&rsquo;tan bağışlanma diler ve şunları s&ouml;ylersin: &ldquo;Allah&rsquo;ım! Ben g&uuml;nahlarımdan dolayı senden bağışlanma diliyorum, sana t&ouml;vbe ediyorum. &Ouml;yleyse beni itaatine y&ouml;nelt, beni bana farz kıldığın, yani seni hoşnut eden her şeye muvaffak kıl. Ş&uuml;phesiz ben, kendisini nimetlendirmediğin halde sana hakkıyla muvaffak olan hi&ccedil; kimse g&ouml;rmedim. &Ouml;yleyse, bana &ouml;yle bir nimet ver ki, onunla rızana ve cennetine ulaşayım.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Daha sonra hacetlerini iste; &uuml;mit ederim ki Allah seni mahrum etmez inşaallah.</p>\n\n<h2>\n	Kısaca Duanın Şart ve Kuralları</h2>\n\n<h2>\n	1- Allah&rsquo;ı tanımak</h2>\n\n<p>\n	Duanın kabul olmasının en &ouml;nemli şartlarından biri Allah&rsquo;ı tanımak, O&rsquo;nun mutlak egemenlik ve kudretine iman etmektir. D&uuml;rr-&uuml;l Mensur kitabında, Muaz ibn-i Cebel Resulullah&rsquo;dan (s.a.a) ş&ouml;yle nakletmiştir: <em>&ldquo;Eğer Allah&rsquo;ı (c.c) hakkıyla tanısaydınız, duanız h&uuml;rmetine dağlar yerinden oynardı.&rdquo;</em></p>\n\n<p>\n	Ayyaşi kendi tefsirinde İmam Sadık (a.s)&rsquo;dan,: <em>&ldquo;&Ccedil;ağrıma cevap versinler ve bana iman etsinler...&rdquo;</em><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetinin tefsiriyle ilgili ş&ouml;yle rivayet etmiştir: <em>&ldquo;Bilsinler ki ben istedikleri şeyleri onlara vermeye k&acirc;dirim&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s): <em>&ldquo;Yoksa darda kalana dua ettiği zaman icabet eden...&rdquo;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ayetini okuduğunda oradakilerin; &ldquo;Ni&ccedil;in&nbsp; dualarımız icabete erişmiyor?&rdquo; diye sormaları &uuml;zerine ş&ouml;yle buyurdular: <em>&ldquo;&Ccedil;&uuml;nk&uuml; siz tanımadığınız birisini &ccedil;ağırıyorsunuz ve anlamadığınız bir şeyi istiyorsunuz.&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s) Resulullah&rsquo;tan (s.a.a) ş&ouml;yle rivayet eder: &ldquo;<em>Allah Teala buyurur ki: Kim yarar ve zarar vermenin benim elinde olduğunun farkında olarak benden bir şey isterse, isteğini kabul ederim</em>.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h2>\n	2- Allah&rsquo;a h&uuml;sn-&uuml; zan</h2>\n\n<p>\n	Allah&rsquo;a h&uuml;sn-&uuml; zan O&rsquo;nu tanımanın semerelerindendir. Allah Teala, kullarının kendisine olan h&uuml;sn-&uuml; zannı, rahmet ve kereminin genişliğine g&uuml;venleri miktarınca onlara bağışta bulunur.</p>\n\n<p>\n	Hadis-i kudsi&rsquo;de ş&ouml;yle ge&ccedil;iyor: <em>&ldquo;Ben kulumun bana olan zannına g&ouml;re ona davranırım o haldehayırdan başkabenden bir şey ummayın.&rdquo;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Resulullah&rsquo;dan (s.a.a) ş&ouml;yle naklolunmuştur: <em>&ldquo;Duanızın icabet edileceğine kesin g&uuml;veniniz olduğu halde Allah&rsquo;ı &ccedil;ağırın (dua edin).&rdquo;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Allah Teala Hz. Musa&rsquo;ya (a.s) ş&ouml;yle vahyetti:</p>\n\n<p>\n	<strong>&ldquo;</strong><em>Beni &ccedil;ağırdığın ve bana &uuml;mit ettiğin m&uuml;ddet&ccedil;e duanı duyarım (icabet ederim</em><strong>).&rdquo;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir: <em>&ldquo;Dua ettiğinde kalbinle (Allah&rsquo;a) y&ouml;nel ve istediğin şeyin kapının eşiğinde olduğunu d&uuml;ş&uuml;n.&rdquo;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: <em>&ldquo;Dua ettiğinde kalbinle (Allah&rsquo;a) y&ouml;nel, sonra duanın kabul olacağına inan.&rdquo;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Allah&rsquo;ın rahmetinden ve duanın icabetinden &uuml;midi kesmemek gerekir. Bazen insan dua eder, fakat Allah Teala bazı maslahatlardan dolayı o duanın icabetini geciktirir; insan kendi yaranın ne olduğunu bilmediği i&ccedil;in Allah&rsquo;a k&ouml;t&uuml; zanda bulunur ve Allah&rsquo;ın&nbsp; rahmetinden &uuml;midini keser, bu &uuml;mitsizlik onu Allah&rsquo;ın l&uuml;tuf ve rahmetinden uzaklaştırır.</p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle naklolunmuştur:</p>\n\n<p>\n	<em>&ldquo;Kul acele etmediği m&uuml;ddet&ccedil;e Allah&rsquo;dan daima bir hayır, ve rahmet i&ccedil;erisindedir. Acele ettiğinde ise &uuml;mitsizliğe kapılır ve duayı terkeder.&rdquo;</em></p>\n\n<p>\n	Nasıl acele edilir? diye sorduklarında İmam; <em>&ldquo;Filan zamandan beri dua ediyorum ama duama icabet edilmiyor&rdquo;</em> demesiyle buyurdular.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ahmed b. Muhammed b. Ebi Nasr ş&ouml;yle diyor: İmam Rıza&rsquo;ya (a.s): &ldquo;Canım sana feda olsun, ben filan seneden beridir Allah&rsquo;dan istemekte olduğum şeye icabet edilmediği i&ccedil;in kalbime ş&uuml;phe d&uuml;şt&uuml;.&rdquo; dedim</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Ya Ahmed; Sakın şeytan musallat olup da seni &uuml;mitsizliğe d&uuml;ş&uuml;rmesin! Eeğer sana bir s&ouml;z s&ouml;ylersem s&ouml;z&uuml;me g&uuml;venir misin?&rdquo;</p>\n\n<p>\n	Ben : &ldquo;Canım sana feda olsun, senin s&ouml;z&uuml;ne g&uuml;venmeyip de kimin s&ouml;z&uuml;ne g&uuml;veneyim; oysa ki sen Allah&rsquo;ın yaratıklarına h&uuml;ccetisin.&rdquo; dedim.</p>\n\n<p>\n	Bunun &uuml;zerine İmam (a.s) buyurdu ki: &ldquo;&Ouml;yleyse Allah&rsquo;a daha fazla g&uuml;venmelisin. Allah ş&ouml;yle bir vaad vermiştir: &ldquo;<strong>Kullarım beni sana soracak olursa, işte ben (onlara) pek yakınım. Bana dua ettiği zaman dua edenin duasına cevap veririm</strong>.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Yine buyurmuştur: &ldquo;<strong>Allah&rsquo;ın rahmetinden umut kesmeyin</strong>.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yine buyurmuş ki: &ldquo;<strong>Allah ise, size kendisinden bağışlama ve bol ihsan (fazl) vaadediyor</strong>.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kul hacetini isterken acele ettiğinde (yani dua etmek ve Allah&rsquo;ın huzurunda durup hacetini istemekten vazge&ccedil;tiğinde) Allah (c.c) ş&ouml;yle buyurur: &ldquo;Kulum benim hacetleri yerine getiren olduğumu bilmiyor mu?&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Hişam ibn-i Salim de İmam Sadık (a.s)&rsquo;dan ş&ouml;yle buyurduğunu naklediyor: &ldquo;İkinizin (Hz. Musa ve Hz. Harun&rsquo;a işarettir) duası kabul olundu&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> vaadiyle Firavun&rsquo;u cezalandırması arasında kırk yıllık bir zaman vardı.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İshak ibn-i Ammar ş&ouml;yle diyor: İmam Sadık (a.s)&rsquo;a: İnsanın duası kabul olduğu halde ertelenebilir mi? diye sorduğumda: &ldquo;Evet yirmi yıl ertelenebilir&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> buyurdular.</p>\n\n<h2>\n	3- muztar olmak</h2>\n\n<p>\n	Duada Allah&rsquo;dan başka bir sığınağı olmayan bir muztar (her yerden &uuml;midi kesilen, &ccedil;aresiz kul olarak) Allah&rsquo;a sığınmalıdır, ancak O&rsquo;na &uuml;mit etmelidir. İnsanın, Allah&rsquo;a &uuml;mit beslemesinin yanısıra kullara da &uuml;mit beslerse Allah&rsquo;a hakkıyla sığınamaz, O&rsquo;na sığınmaya tam ihtiya&ccedil; duymaz. Her şeyden &uuml;mid kesip Allah&rsquo;a y&ouml;nelmek duanın kabul olmasında temel şartlardandır.</p>\n\n<p>\n	Emir-ul Muminin Hz. Ali (a.s), oğlu Muhammed ibn-i Hanefiyye&rsquo;ye vasiyetinde ş&ouml;yle buyurmuştur: &ldquo; kurtuluş İhlasdadır, korku artınca ancak Allah&rsquo;a sığınılır.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&Ccedil;aresizlik halinde insanın &uuml;midi her şeyden kesilir, gerektiği şekilde Allah&rsquo;a sığınır ve sadece Allah&rsquo;a &uuml;mid besler.</p>\n\n<p>\n	Allah Teala Hz. İsa&rsquo;ya (a.s) ş&ouml;yle vahyetmiştir: &ldquo;(<em>Ey İs&acirc;!) Bir kurtarıcısı ve bir yardımcısı olmayıp da boğulmakta olan kimsenin duası gibi bana h&uuml;z&uuml;nl&uuml; bir halle dua edin. Ey İsa! Benden iste, gayrisinden isteme; g&uuml;zel dua senden olsun, icabet de benden</em>.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle rivayet etmişlerdir: &ldquo;<em>Rabbinden istediği şeyin mutlaka kendisine verilmesini isteyen kimse &uuml;midini b&uuml;t&uuml;n insanlardan kesmelidir, O&rsquo;ndan başka hi&ccedil; kimseye &uuml;mid beslememelidir. Allah Teala bu &uuml;midi onun kalbinde g&ouml;rd&uuml;ğ&uuml;nde, istediği şeyi mutlaka ona verir</em>.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<h2>\n	4- Allah&rsquo;ın emrettİğİ yoldan Ayrılmamak</h2>\n\n<p>\n	Bu hususta ş&ouml;yle bir rivayet nakledilmiştir:</p>\n\n<p>\n	İsrailoğulların&rsquo;dan olan bir kişi kırk gece Allah&rsquo;a ibadet ettikten sonra dua etti, fakat Allah Teala duasını icabet etmedi. Adam, bu burumdan İsa ibn-i Meryem&rsquo;e şikayet etti, bunun &uuml;zerine İsa ibn-i Meryem bunun sebebini sordu. Allah Teala cevabında ş&ouml;yle buyurdu: &ldquo;Ya İsa! Bana dua edince kalbinde senin hakkında ş&uuml;phesi vardı.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<h2>\n	5- kalbİn Allah&rsquo;a y&ouml;nelmesİ</h2>\n\n<p>\n	Kalbin Allah&rsquo;a y&ouml;nelmesi de duanın kabul olmasının en &ouml;nemli şartlarındandır. Duanın hakikatı kalbin Allah&rsquo;a y&ouml;nelmesidir. İnsanın kalbi Allah&rsquo;dan başkasıyla (d&uuml;nya işleriyle) meşgul olursa, insan hakkıyla dua edebilmez.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;<em>Allah Teala, gafil kalbin duasını kabul etmez</em>.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;<em>Dua ettiğinde kalbinle (Allah&rsquo;a) y&ouml;nel, sonra duanın kabul olacağına yakin et</em>.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bir Kudsi hadiste Allah Teala ş&ouml;yle buyuruyor: &ldquo;<em>Ey Musa! Temiz bir kalp ve doğru bir dille beni &ccedil;ağır</em>.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki: &ldquo;<em>Allah Teala, gafil kalbin duasını kabul etmez dua edince kalbinle Allah&rsquo;a y&ouml;nel ve duanın icabet edileceğine kesin bir şekilde inan</em>.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Duada, kalbin Allah&rsquo;a y&ouml;nelmesi, O&rsquo;na tevecc&uuml;h etmesi gerekir, gaflet ve katı kalplilik Allah&rsquo;a y&ouml;nelmeye mani olan engellerdendir. Rivayet edilen duları okurken onları yakarış şeklinde okumalıdır, kalbin dilden uzak olmasından, yani dil dua okurken kalbin d&uuml;nya işleriyle meşgul olmasından ka&ccedil;ınmalıdır.</p>\n\n<h2>\n	**********************6- huzu - huşu ve kalp yumuşaklığı</h2>\n\n<p>\n	Duasının icabete erişmesini isteyen kimse, i&ccedil;li ve duygulu olmalı ve kalbini yumuşatmaya gayret etmelidir. Kalp yumuşak ve i&ccedil;li olursa şeffaf olur, onunla Allah arasındaki olan engeller ortadan kalkar ve Allah&rsquo;a yakın olur. İsteme ve dua etme &uuml;slubunun kalbin yumuşamasında &ouml;nemli etkisi vardır. İsteme ve dua etme anında tazarru ile yalvarmak hususunda gelen hadisler, bu hedefi taşımaktadır.</p>\n\n<p>\n	Ahmed ibn-i Fehd el Hill&icirc;, &ldquo;Uddet-ud Da&icirc;&rdquo; kitabında ş&ouml;yle rivayet etmiştir: &ldquo;Resulullah (s.a.a), bir fakirin birisinden yiyecek birşey istemesi gibi Allah&rsquo;a dua edip yakarıyordu&rdquo;.</p>\n\n<p>\n	Yine aynı kitapta ş&ouml;yle nakl olmuştur: &ldquo;Allah Teala Hz. Musa&rsquo;ya (a.s) ş&ouml;yle vahyetti: Efendisini &ccedil;ağırdığında bir k&ouml;le nasıl davranıyorsa sen de benim huzurumda zelilane bir halde elini a&ccedil;; b&ouml;yle yaptığında acınırsın. Ben keremlilerin en k&acirc;diriyim.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Muhammed ibn-i M&uuml;slim ş&ouml;yle diyor: Eba Cafer (İmam B&acirc;kır) (a.s)&rsquo;dan: &ldquo;Rablerine boyun eğmediler ve yakarıp- yalvarmadılar.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> ayetinin ne demek istediğini sorduğumda ş&ouml;yle buyurdular: (Boyun eğmek) ise elleri kaldırarak yalvarmaktır.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bazıları dua &uuml;slubu hakkında, ni&ccedil;in elimizi g&ouml;ğe doğru kaldırıyoruz, Allah&rsquo;ın g&ouml;kte olduğundan dolayı mıdır? diye insanları ş&uuml;pheye d&uuml;ş&uuml;r&uuml;yorlardı. Ehl-i Beyt İmamları (a.s) da bu konuda halkı aydınlatıyor ve &ldquo;Allah her yerdedir, duadaki bu &uuml;sluptan (elleri g&ouml;ğe doğru kaldırmaktan) maksat Allah&rsquo;ın huzurunda huzu ve huşu i&ccedil;erisinde ve muhta&ccedil; olduğumuzu sadece dilde değil amelen de bildirmektir.&rdquo; buyuruyorlardı.</p>\n\n<p>\n	B&ouml;yle bir &uuml;slubun, kalbin yumuşamasında, katılığın giderilmesinde ve insanın Allah&rsquo;ın karşısında halis ve hazır olmasında b&uuml;y&uuml;k bir rol&uuml; vardır.</p>\n\n<p>\n	Tabers&icirc; &ldquo;İhticac&rdquo; kitabında ş&ouml;yle naklediyor: Ebu Kurre, İmam Rıza (a.s)&rsquo;a: &ldquo;Dua ettiğinizde ni&ccedil;in elinizi g&ouml;ğe doğru kaldırıyorsunuz&rdquo; diye arzetmesi &uuml;zerine İmam (a.s) ş&ouml;yle buyurdular: &ldquo;Allah Teala yaratığından &ccedil;eşitli ibadetler istemiştir... Dua, talep ve tazarru (yakarış) anlarında da elleri g&ouml;ğe doğru a&ccedil;makla yaratığının kul olmasını istemiştir. &Ccedil;&uuml;nk&uuml; yalvarış yakarış (huzu ve huşu i&ccedil;erisinde olmak) kulluk nişanesi ve Allah&rsquo;a boyun eğmektir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Kalbin yumuşak olduğu anlar rahmetin iniş anlarıdır. İnsan bu anları, Allah&rsquo;a tevecc&uuml;h etmekle ganimet saymalıdır, bu anlarda Allah&rsquo;ın rahmeti hadsiz hesapsız olarak inmektedir. Allah&rsquo;ın rahmetinin inmesinin &ouml;zel ve sınırlı bir vakti yoktur, ama bu rahmete y&ouml;nelmenin &ouml;zel ve sınırlı bir vakti vardır. Bu vakit de kalbin yumuşadığı ve i&ccedil;li olduğu vakittir. Ancak insanın kalbi yumuşadığında onun bu rahmete y&ouml;nelmesi m&uuml;mk&uuml;n olur.</p>\n\n<p>\n	Resulullah ş&ouml;yle buyurmuştur: &ldquo;Kalp yumuşadığında duayı ganimet bilin. &Ccedil;&uuml;nk&uuml; o (yumuşama) rahmettir.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyurmuştur: &ldquo;Kalbiniz yumuşadığında dua ediniz. &Ccedil;&uuml;nk&uuml; kalp halis olmadık&ccedil;a yumuşamaz.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir: &ldquo;Bedenin (Allah korkusundan) titrediğinde ve g&ouml;zlerden yaş aktığında Allah&rsquo;dan isteğini duayla al &ccedil;&uuml;nk&uuml; kastın dikkata alınmıştır.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Hadis &ccedil;ok dakiktir, duanın kabul olmasıyla dua edenin hali birbirine bağlı sayılmıştır. Kalp yumuşadığında duanın icabete en yakın olduğu zamandır, katılaştığında ise icabetten en uzak olduğu zamandır.</p>\n\n<p>\n	İslam&icirc; naslarda (hadis ve rivayetlerde), kalbin yumuşadığı anlardan yararlanmak ve bu d&uuml;nyada insana ulaşan bazı musibet ve &uuml;z&uuml;nt&uuml;lerin sırf dua ve yakarışla Allah&rsquo;a tevecc&uuml;h etmek (yaklaşmak) i&ccedil;in olduğu &ouml;nemle vurgulanmıştır.</p>\n\n<p>\n	Bu anlar insanı, Allah&rsquo;a y&ouml;nelmek ve O&rsquo;nun rahmetine y&uuml;z &ccedil;evirmek i&ccedil;in hazırlamaktadır. Kalp ancak ve ancak yumuşak olduğu hallerde bu y&ouml;nelişe muvaffak olabilir. Allah&rsquo;ın rızasını ve O&rsquo;na y&ouml;nelmeyi isteyen bir kimse, dua anında bu yumuşaklığı oluşturması gerekir.</p>\n\n<p>\n	İshak ibn-i Ammar&rsquo;dan ş&ouml;yle nakl olunmuştur: İmam Sadık (a.s)&rsquo;a :&rdquo;Dua ettiğimde ağlamak istediğim halde ağlıyamıyorum, ama; ailemizden &ouml;len birisini hatırladığımda kalbim yumuşuyor, ağlıyorum; acaba bu durum c&acirc;iz midir?&rdquo; diye sorduğumda İmam (a.s) cevaben ş&ouml;yle buyurdular: Evet c&acirc;izdir, kalbin yumuşadığında ağla ve Rabbine dua et (yalvar-yakar)&rdquo;.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Eğer kalbinin yumşaması i&ccedil;in ağlayamazsa, ağlar g&ouml;r&uuml;nmeye &ccedil;alışmalıdır. &Ccedil;&uuml;nk&uuml; ağlar g&ouml;r&uuml;nmeye &ccedil;alışmak insanı ağlamaya sevkeder, ağlamak da kalbin yumuşamasına sebeb olur, kalbin yumuşaması da Allah Teala&rsquo;ya a&ccedil;ılmasına yol a&ccedil;ar.&rdquo;</p>\n\n<p>\n	Sa&rsquo;d ibn-i Yesar ş&ouml;yle diyor: İmam Sadık (a.s)&rsquo;a: Ben duada ağlayamadığımdan ağlar g&ouml;r&uuml;nmeye &ccedil;alışıyorum, (acaba b&ouml;yle yapmam caiz midir?) diye arzettiğimde, İmam (a.s): &ldquo;Evet c&acirc;izdir&rdquo; buyurdular.</p>\n\n<p>\n	Ebu Hamza&rsquo;dan ş&ouml;yle nakledilmiştir: İmam Sadık (a.s) Ebu Besir&rsquo;e ş&ouml;yle buyurdular: &ldquo;Eğer bir işin olacağından korkar veya bir hacetin karşılanmasını dilersen Allah&rsquo;ın adıyla başla, O&rsquo;nu ulula, O&rsquo;na senada bulun, Peygamber&rsquo;e (s.a.a) salavat getir, (sonra) hacetini iste ve ağla... (Ve bu konuda) Babam ş&ouml;yle buyuruyordu: Kulun Rabbine en yakın olduğu an secde ettiği ve ağladığı andır.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<h2>\n	7- sıkıntı ve rahatlıkta s&ouml;reklİ dua etmek</h2>\n\n<p>\n	Sıkıntı ve rahatlıkta s&uuml;rekli dua etmek, rahatlıkta dua etmeyi sıkıntı halinde dua etmekten &ouml;ne ge&ccedil;irmek İslam&icirc; naslarda (hadislerde) &ouml;nemle vurgulanmıştır.</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Rahatlıkta Allah&rsquo;ı tanısan O da seni sıkıntı halinde tanır.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> <a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\" uage=\"JavaScript\">[NI1]</a>&nbsp;</p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyurmuştur: &ldquo;Kim duaya yaklaşırsa (s&uuml;rekli dua ederse) bela geldiğinde duası kabul olur (ve g&ouml;ky&uuml;z&uuml;nde onun sesi i&ccedil;in) tanış bir sestir denir ve o duanın g&ouml;ğe y&uuml;kselmesi engellenmez. Kim de duaya yaklaşmazsa, bela indiğinde artık duası kabul olmaz ve melekler: Bu sesi biz tanımıyoruz, derler.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s) ş&ouml;yle buyurmuşlardır: &ldquo;Sıkıntıya d&uuml;şmeden &ouml;nce dua etmek, bela anında duaların kabul olmasına sebeb olur.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Diğer bir hadiste İmam Sadık (a.s)&rsquo;dan ş&ouml;yle nakl olunmuştur: &ldquo;Sıkıntı anında duasının kabul olmasını isteyen sıkıntıya d&uuml;şmeden &ouml;nce &ccedil;ok dua etmelidir.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Bir hadiste de ş&ouml;yle buyurmuştur: &ldquo;Ceddim ş&ouml;yle buyuruyordu: &ldquo;Duaya koşun. &Ccedil;&uuml;nk&uuml; kul &ccedil;ok dua ederse başına bir bela geldiğinde dua eder ve &ldquo;bu tanış bir sestir&rdquo; denilir; ama &ccedil;ok dua eden olmazsa başına bir bela geldiğinde dua etmeğe kalkışınca: &ldquo;Daha &ouml;nce nerdeydin&rdquo; denilir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Bu hadisler &ccedil;ok dakik ve ince bir manaya işaret etmektir. Ş&uuml;phesiz dua Allah&rsquo;a y&ouml;neliştir. Duanın en etkili ve icabete en yakın olanı, en &ccedil;ok Allah&rsquo;a y&ouml;nelik olanıdır. Eğer kalp halis ve tam manasıyla Allah&rsquo;a y&ouml;nelmiş olursa artık hi&ccedil; bir şey duanın icabet edilmesine engel olmaz. Eğer y&ouml;neliş zayıf olursa, icabet de o mikdarda zayıf olur. Allah&rsquo;a tam manasıyla y&ouml;nelmek ise &ccedil;ok dua etmekle m&uuml;mk&uuml;n olur. İnsan duayı ne kadar &ccedil;oğaltırsa Allah&rsquo;a y&ouml;nelmesi de o mikdarda &ccedil;oğalır.</p>\n\n<p>\n	Fazl ibn-i Abbas ş&ouml;yle diyor: Resulullah (s.a.a) buyurdular ki: &ldquo;Sen Allah&rsquo;ı g&ouml;zet (g&ouml;z&ouml;n&uuml;nde bulundur) O seni g&ouml;zetir. Allah&rsquo;ı g&ouml;zetirsen O&rsquo;nu karşında bulursan, rahatlıkta kendini Allah&rsquo;a tanıt ki sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde O da seni tanısın.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Ali ibn-i H&uuml;seyn (a.s) ş&ouml;yle buyuruyor: &ldquo;Duaya (s&uuml;rekli) koşmak gibi (g&uuml;zel bir şey) g&ouml;rmedim. &Ccedil;&uuml;nk&uuml; kulun her saatta duası kabul olmaz.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s) da ş&ouml;yle buyurmuştur: &ldquo;M&uuml;minin rahatlık anındaki duası sıkıntıya d&uuml;şt&uuml;ğ&uuml;nde ettiği dua gibi olmalıdır. Bir şey verildiğinde gevşeklik yapmamalıdır. Dua etmekten usanmayın; &ccedil;&uuml;nk&uuml; duanın Allah indinde &ouml;zel bir yeri vardır.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<h2>\n	8- Allah&rsquo;ın ahdİne vef&acirc; etmek</h2>\n\n<p>\n	Tefsir-i Kumm&icirc;&rsquo;de ş&ouml;yle rivayet olunmuştur: İmam Sadık (a.s)&rsquo;a, &ldquo;Allah Teala: &ldquo;Beni &ccedil;ağırın size icabet edeyim&rdquo; buyuruyor, fakat biz &ccedil;ağırdığımız halde icabet olunmuyor&rdquo; dediklerinde ş&ouml;yle buyurdular: &ldquo;&Ccedil;&uuml;nk&uuml; siz Allah&rsquo;ın ahdine vef&acirc; g&ouml;stermiyorsunuz. Allah Teala buyuruyor ki: Vefa edin ahdime vef&acirc; edeyim ahdinize&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> Vallahi Allah&rsquo;a vefa etseydiniz, O size vefa ederdi.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<h2>\n	9- duanın amelle bİrlİkte olması</h2>\n\n<p>\n	Duanın kabul olmasının şartlarından biri de onun amel ile birlikte olmasıdır. Amelsiz duanın faydası olmadığı gibi duanın da amelsiz faydası yoktur.</p>\n\n<p>\n	Resulullah (s.a.a) Ebuzer&rsquo;e vasiyetlerinde ş&ouml;yle buyurdu: &ldquo;Ya Ebazer, amelsiz dua eden, bağsız yayla ok atan kimseye benzer.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Yine İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;&Uuml;&ccedil; kişinin duası kabul olmaz: (Onlardan biri) evinde oturup, ey Rabbim bana rızık ver, diyen kimsenin duasıdır. O zaman bu adama, rızık kazanmak i&ccedil;in sana bir yol karar kılmadım mı? diye hitap edilir.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: Aynı ameli yapan iki kişi cennete girecek onlardan biri arkadaşının makamını kendininkinden y&uuml;ksekte olduğunu g&ouml;r&uuml;nce Ey Rabbim, neden ona (bu makamı) bağışladın oysa ikimizin ameli de birdi? diyecek, bunun &uuml;zerine Allah Teala cevabında ş&ouml;yle buyuracak: O dua etti fakat sen dua etmedin&rdquo;. Resulullah (s.a.a) da daha sonra ş&ouml;yle buyurdular: &ldquo;Allah&rsquo;dan fazlını (l&uuml;tuf ve ihsanını) isteyin; b&uuml;y&uuml;k istekte bulunun. &Ccedil;&uuml;nk&uuml; hi&ccedil; bir şey O&rsquo;na b&uuml;y&uuml;k gelmez.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Yine Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Allah Teala&rsquo;nın &ouml;yle kulları vardır ki amel ederler, Allah da onlara bağışta bulunur; bazı kulları da vardır ki, doğru istekde bulunurlar, onlara da bağışta bulunur. Daha sonra cennette onları bir araya toplar.&rdquo; Bunun &uuml;zerine amel edenler ş&ouml;yle derler: &ldquo;Ey Rabbimiz, biz amel ettiğimiz i&ccedil;in bize bağışta bulundun, ama (amel etmedikleri halde ) onlara bağışta bulunmanın sebebi nedir?&rdquo;</p>\n\n<p>\n	Allah Teala cevaplarında ş&ouml;yle buyurur: &ldquo;Bunlar benim kullarımdır; sizin amelinizin karşılığını verdim, amellerinizden bir şey eksiltmedim. Bunlar ise benden istediler, ben de onlara bağışta bulundum. Onları m&uuml;stağni kıldım, o benim l&uuml;tuf ve ihsanımdır, onu istediğime veririm&rdquo;</p>\n\n<h2>\n	10- dua İilahİ s&uuml;nnetlerİn dahİlİnde olmalıdır</h2>\n\n<p>\n	Dua, tabiat, k&acirc;inat, toplum ve tarihdeki ilah&icirc; s&uuml;nnetleri yıkmak ve onlara aykırı bir şeyi istemek değildir. Allah&rsquo;ın s&uuml;nnetleri hi&ccedil;bir zaman değişmez. Duada toplum, tarih, tabiat ve k&acirc;inattaki ilah&icirc; s&uuml;nnetlerle veya Allah&rsquo;ın teşri&icirc; h&uuml;k&uuml;mleriyle muhalif olan şeyler istenilmemelidir.</p>\n\n<p>\n	Emir-ul Muminin Hz. Ali&rsquo;ye (a.s), &ldquo;Hangi dua icabete erişmez? diye sorduklarında: &ldquo;Olmayacak şeyi istemek&rdquo; buyurdular.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Yine Emir-ul Muminin Ali (a.s) dua eden kimseye hitaben ş&ouml;yle buyurmuştur: &ldquo;Olmayacak ve helal olmayan şeyleri isteme&rdquo;.</p>\n\n<p>\n	&ldquo;Olmayacak şeyler&rdquo;, toplum, tarih, tabiat ve k&acirc;inattaki ilah&icirc; s&uuml;nnetlerin değişmesini istemektir. &ldquo;Helal olmayaj şeyler&rdquo; de Allah Teala&rsquo;nın insan hayatındaki teşri&icirc; nizamına aykırı hareket etmektir.</p>\n\n<p>\n	Bu hususta Allah Teala ş&ouml;yle buyurur: &ldquo;Onlar i&ccedil;in yetmiş kere bağışlanma dilesen de Allah onları kesinlikle bağışlamaz.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<h2>\n	11- g&uuml;nahlardan ka&ccedil;ınmak</h2>\n\n<p>\n	Duanın icabete erişmesinin diğer bir şartı da g&uuml;nahdan ka&ccedil;ınmak ve t&ouml;vbe etmektir. Duanın hakikatı Allah&rsquo;a y&ouml;nelmektir. Allah&rsquo;a karşı g&uuml;nah işleyen, O&rsquo;nun emir ve nehyinden y&uuml;z &ccedil;eviren, Allah&rsquo;a t&ouml;vbe etmeyen... O&rsquo;na nasıl y&ouml;nelebilir?</p>\n\n<p>\n	Muhammed ibn-i M&uuml;slim, Ebu Cafer (İmam B&acirc;kır) (a.s)&rsquo;dan ş&ouml;yle nakledir: &ldquo;Bazen kul Allah&rsquo;dan bir şey ister, Allah&rsquo;ın rahmeti o isteğin kısa veya uzun bir zamanda yerine getirilmesini gerektirir. Ama, insan g&uuml;nah işleyince Allah meleğine; &ldquo;Onun hacetini karşılama, onu mahrum bırak. &Ccedil;&uuml;nk&uuml;; o benim gazabıma sebeb olan şeye y&ouml;neldi, (b&ouml;ylece) benden (duasına icabet etmemden) mahrum olmaya layık oldu.&rdquo; diye hitab eder.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Resulullah (s.a.a)&rsquo;den ş&ouml;yle nakl edilmiştir: &ldquo;Musa (a.s) secde halinde olan bir kişiye rastladı, adam biran duayı keserek Hz. Musa&rsquo;ya tevecc&uuml;h etti. Hz. Musa ona: &ldquo;Eğer hacetin benim elimde olsaydı onu sana verirdim&rdquo; dedi. Bu esnada Allah Teala Hz. Musa&rsquo;ya ş&ouml;yle vahyetti: Ya Musa, o adam boynu kopuncaya kadar secde etse de, sevmediğim şeyden el&ccedil;ekip sevdiğim şeye d&ouml;nmedik&ccedil;e duasını kabul etmem.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<h2>\n	12- dua İ&ccedil;İn toplanmak ve m&uuml;mİnlerden amİn demelerİnİ İstemek</h2>\n\n<p>\n	Dua hususunda &ouml;nemle vurgulanan bir nokta da m&uuml;minler topluluğunda dua etmektir. M&uuml;minlerin Allah&rsquo;ın huzurundaki toplanmaları Allah&rsquo;ın rahmet, l&uuml;tuf ve rızasına en yakın olan durumdur. İbn-i Halid İmam Sadık&rsquo;tan (a.s) ş&ouml;yle naklediyor: &ldquo;Kırk kişi bir araya toplanarak bir iş i&ccedil;in dua ederlerse Allah onların dualarını mutlaka kabul eder. Eğer kırk kişi olmazlarsa d&ouml;rt kişi toplanıp on defe Allah&rsquo;ı &ccedil;ağırırlarsa Allah dualarını kabul eder. Eğer d&ouml;rt kişi olmazsa bir kişi kırk defa dua ederse Aziz-ul Cebbar olan Allah onun duasını kabul eder.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Başka bir yerde İmam Sadık (a.s)&rsquo;dan ş&ouml;yle rivayet edilmiştir: &ldquo;Babam zor bir işle karşılaştığında b&uuml;t&uuml;n aile fertlerini (toplanmaları i&ccedil;in) &ccedil;ağırır, sonra dua ederdi, onlar da amin derlerdi.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<h2>\n	13- duada teennİ</h2>\n\n<p>\n	Dikkat edilmesi gereken noktalardan biri de teenni ile dua etmektir. Allah&rsquo;dan bir şey isterken acele etmemelidir, teenni haletini korumalıdır. &Ccedil;&uuml;nk&uuml;; duanın hakikati ve &ouml;z&uuml;, dua ve tazarru ile Allah&rsquo;a y&ouml;nelmektir. Hadislerde naklolunan duaları da teenni ile okumalıdır. Teenni ile dua okurken hi&ccedil; bir zoluk &ccedil;ekmeden i&ccedil;inde Allah&rsquo;a y&ouml;neliş hissi uyanır. İmamlardan bazen dua hakkında soru sorduklarında da aklınıza gelen şeyler i&ccedil;in zorlanmaksızın teenni ile dua edin buyuruyorlardı; illa da naklolunan duaları okuyunuz, buyurmuyorlardı. &Ccedil;&uuml;nk&uuml; duadan maksad Allah&rsquo;a y&ouml;nelmektir.</p>\n\n<p>\n	Zurare, İmam Sadık (a.s)&rsquo;a, bana dua &ouml;ğretir misiniz, diye arzetmesi &uuml;zerine İmam (a.s): &ldquo;En iyi dua diline d&ouml;k&uuml;leni istemektir.&rdquo;&nbsp; buyurdular.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Yine başka birisi, bana dua &ouml;ğret dediğinde: &ldquo;En g&uuml;zel dua diline d&ouml;k&uuml;leni s&ouml;ylemektir.&rdquo; buyurdular.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<h2>\n	14- Hamd, salat ve mağfİretle duaya hazırlanmak</h2>\n\n<p>\n	Dua Allah&rsquo;a y&ouml;neliştir, bu y&ouml;neliş i&ccedil;in hazırlanmak gerekir. İlk &ouml;nce Allah&rsquo;a hamd-u sena, nimetlerine karşı ş&uuml;kr, g&uuml;nahlardan dolayı mağfiret dilemek ve Resulullah ve Ehl-i Beyt&rsquo;ine s&acirc;l&acirc;t ve selam etmek gerekir. Duaya hazırlanmanın yolu budur. Bunlar; insanı Allah&rsquo;a y&ouml;nelmeye ve O&rsquo;ndan bir şey istemeye hazırlar. Nitekim &ccedil;oğu duaların girişinde hamd, sena, ş&uuml;k&uuml;r, mağfiret dileme, Resulullah ve Ehl-i Beyt&rsquo;ine salat ve selam etme zikredilmiştir.</p>\n\n<p>\n	Ays ibn-i Kasım, İmam Cafer-&uuml;s Sadık (a.s)&rsquo;dan ş&ouml;yle nakletmiştir: (Allah&rsquo;dan) hacetini isteyeniniz Rabbine hamd-u sena etsin... Hacetinizi istediğinizde Aziz-ul Cabbar olan Allah&rsquo;ı ululayın, O&rsquo;nu medhedin, O&rsquo;na sena edin ve ş&ouml;yle deyin: &ldquo;Ey bağışlayanların en c&ouml;merdi, ey kendisinden bir şey istenilenlerin en hayırlısı, ey kendisinden merhamet istenilenlerin en merhametlisi, ey ahad (tek), ey samed (ihtiya&ccedil;sız), ey doğurmaz ve doğmamış, ey istediğini yapan, ey irade ettiğini ve sevdiğini h&uuml;kmeden, ey insanla kalbi arasına giren,... ey benzeri olmayan, ey duyan, ey g&ouml;r&uuml;p g&ouml;zeten!&rdquo;</p>\n\n<p>\n	Allah&rsquo;ın isimlerinden &ccedil;ok s&ouml;yleyin, Muhammed ve &acirc;l-i Muhammed&rsquo;e salat ve selam g&ouml;nderin (sonra) ş&ouml;yle deyin. &ldquo;Allah&rsquo;ım, helal rızkından bana bol rızık ver ki onunla haysiyetimi koruyayım, emanetimi (vazifemi) ed&acirc; edeyim, sıla-ı rahimde bulunayım, hac ve umrede bana yardımcı olsun.&rdquo;</p>\n\n<p>\n	İmam (a.s)&nbsp; sonra ş&ouml;yle buyurdular: Bir adam camiye girip iki rekat namaz kıldı, sonra Allah&rsquo;dan bir istekte bulundu. Resulullah (s.a.a) bu durumu g&ouml;r&uuml;nce: &ldquo;Kul (duada) Rabbine acele etti&rdquo; buyurdular. Sonra diğer birisi geldi, iki rekat namaz kıldı, daha sonra Allah&rsquo;a hamd-u sena etti, Peygamber&rsquo;e (s.a.a) salat ve selam g&ouml;nderdi. Bunun &uuml;zerine Resulullah (s.a.a) ona: &ldquo;İşte; istediğin sana verilir.&rdquo; buyurdu.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Safvan-i Cemmal, İmam Sadık&rsquo;tan (a.s) ş&ouml;yle naklediyor: &ldquo;Allah&rsquo;a (c.c) edilen her duada, Muhammed ve &Acirc;li Muhammed&rsquo;e salat getirilmedik&ccedil;e o duanın g&ouml;ğe &ccedil;ıkması (icabete erişmesi) engellenir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<h2>\n	15- Allah&rsquo;ı Esma-i h&uuml;snasıyla &ccedil;ağırmak</h2>\n\n<p>\n	Allah Teala, kullarının kendisini Esma-i h&uuml;snasıyla &ccedil;ağırmasını sever. &ldquo;Deki: İster Allah adiyle dua edin, ister rahman adiyle, hangi adla dua ederseniz edin, ger&ccedil;ekten de b&uuml;t&uuml;n g&uuml;zel adlar, O&rsquo;nundur.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Allah&rsquo;ın isimlerinden her biri, Allah&rsquo;ın rahmet ve fazl (ihsan) kapılarından birinin anahtarıdır.</p>\n\n<p>\n	Hadislerde, Allah&rsquo;ı isimleriyle &ccedil;ağırmak &ouml;nemle vurgulanmıştır. Yine bir &ccedil;ok hadislerde ş&ouml;yle ge&ccedil;miştir: &ldquo;M&uuml;min Allah&rsquo;ı on defa g&uuml;zel isimleriyle &ccedil;ağırdığında Allah Teala ona cevap verir.&rdquo;</p>\n\n<p>\n	İmam Sadık&rsquo;dan (a.a) ş&ouml;yle nakledilmiştir: &ldquo;Kim on defa &ldquo;ya Allah, ya Allah&rdquo; derse, ona buyur; hacetin nedir?&rdquo; denilir.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Ebu Besir İmam Cafer Sadık&rsquo;tan (a.s) ş&ouml;yle nakl etmiştir: &ldquo;Kul secde halinde &uuml;&ccedil; defa: &ldquo;Ya Allah, ya Rebbah, ya Seyyidah&rdquo; derse, Allah Tebarek ve Teala, &ldquo;Buyur kulum, hacetini iste&rdquo; diye cevap verir.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<h2>\n	16- hacetlerİ Allah&rsquo;a a&ccedil;mak</h2>\n\n<p>\n	Ş&uuml;phesiz Allah Teala, bizim ne istediğimizi, neye ihtiya&ccedil; duyduğumuzu bilmektedir; fakat hacetlerimizi kendisine a&ccedil;ıp birer birer s&ouml;ylememizi seviyor, hatta hacetlerimizi O&rsquo;na a&ccedil;ıp s&ouml;ylememiz i&ccedil;in bazen bizi muhta&ccedil; ediyor. Bazen Allah Teala bir kula gazab ettiğinde O&rsquo;ndan bir şey istememesi ve ellerini O&rsquo;na a&ccedil;maması i&ccedil;in onu zengin ve m&uuml;stağni kılar.</p>\n\n<p>\n	İnsan hacetlerini Allah&rsquo;a a&ccedil;tığında, O&rsquo;na yaklaşır, O&rsquo;na bağlanır, O&rsquo;nunla &uuml;nsiyet bulur. O&rsquo;na muhta&ccedil; olduğunu hisseder; b&uuml;t&uuml;n bunların hepsi insanı Allah&rsquo;a sevdirir.</p>\n\n<p>\n	Allah Teala, işlerimiz hakkında dua ettiğimizde, duada &ccedil;ok istekte bulunmamızı, tafsilatlı s&ouml;ylememizi, kısadan ge&ccedil;mememizi ve tekil olarak istekte bulunmamızı sever.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah Teala, kul dua ettiğinde onun ne demek istediğini &ccedil;ok iyi bilir, fakat hacetlerini birer birer kendisine s&ouml;ylemesini sever. &Ouml;yleyse dua ettiğinde hacetlerini (bir-bir) s&ouml;yle&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<h2>\n	17- duada israr</h2>\n\n<p>\n	Duada ısrar, kulun Allah&rsquo;a olan &uuml;mit ve g&uuml;veninin, O&rsquo;na olan bağlılığının derinliğini g&ouml;stermektedir. İnsanın Allah Teala&rsquo;ya g&uuml;veni ne kadar artarsa duası ya haceti de bir o kadar artar. Bunun aksi de ge&ccedil;erlidir; insanın Allah&rsquo;a olan g&uuml;vencesi zayıfladığında, duasının icabete erişmediğini g&ouml;r&uuml;nce artık &uuml;midi kesilir duadan uzaklaşır. Duada ısrar etmek, Allah&rsquo;a olan g&uuml;ven ve bağlılığı g&ouml;sterdiği gibi Allah&rsquo;a olan &uuml;midi de derinleştirir. İnsan, her ne kadar Allah&rsquo;a &uuml;mit besler ve bağlı olursa O&rsquo;na (bir o kadar) yakın olur.</p>\n\n<p>\n	Hadislerde duada ısrar etmek ve icabete erişmesinden &uuml;midi kesmemek &ouml;nemle vurgulanmıştır. Hz. Resulullah&rsquo;dan (s.a.a) ş&ouml;yle nakledilmiştir: &ldquo;Allah Teala duada ısrar edenleri sever.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Hz. Ali&rsquo;den (a.s) da ş&ouml;yle nakletmişlerdir: &ldquo;Dua, m&uuml;minin kalkanıdır. Bir kapıyı &ccedil;ok &ccedil;alarsan o kapı y&uuml;z&uuml;ne a&ccedil;ılır.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	Bu konuda İmam Sadık (a.s) ise ş&ouml;yle buyurmuştur: &ldquo;İlahi kaza ve kader kesinleştikten sonra bile dua onu geri &ccedil;evirir.&rdquo; &Ouml;yleyse &ccedil;ok dau et. &Ccedil;&uuml;nk&uuml; o, her rahmetin anahtarı ve her hacetin kabul&uuml;n&uuml;n vesilesidir. Allah katında olana ancak duayla erişmek m&uuml;mk&uuml;nd&uuml;r. &Ccedil;ok &ccedil;alınan kapı &ccedil;abuk a&ccedil;ılır.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	İmam B&acirc;kır (a.s)&rsquo;dan da ş&ouml;yle nakl edilmiştir: &ldquo;Allah Teala, insanların birbirlerinden ısrarla birşey istemelerini sevmez, fakat kendisinden ısrarla bir şey istenmesini sever.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Bu hususta Hz. Ali&rsquo;den (a.s) ş&ouml;yle rivayet edilmiştir: (Allah&rsquo;dan) bir şey istediğinde rahmet kapılarını y&uuml;z&uuml;ne a&ccedil;ması i&ccedil;in ısrar et.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	Velid ibn-i Ukbe el-Hicri, İmam Sadık&rsquo;dan (a.s) ş&ouml;yle duydum diyor: &ldquo;Vallahi, Allah Teala, ısrarla dua eden m&uuml;mine hacetini verir.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Hacetini iste ve istemede de ısrar et. Doğrusu Allah Teala m&uuml;min kullarından ısrar edenlerin ısrar etmesini sever.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<h2>\n	18- M&uuml;mİnİn, m&uuml;mİn kardeşİ hakkında dua etmesİ</h2>\n\n<p>\n	İnsan, Allah&rsquo;ın huzurunda m&uuml;min kardeşleri hakkında dua ettiğinde ve aralarındaki kin ve nefreti giderdiğinde Allah, rahmet kapılarını onun y&uuml;z&uuml;ne a&ccedil;ar. M&uuml;minin m&uuml;mine dua etmesi ve aralarındaki muhabbet, sevgi ve şefkati derinleştirmesi Allah&rsquo;ın onlara rahmet anahtarlarındandır.</p>\n\n<p>\n	Muaviye ibn-i Ammar, İmam Sadık (a.s)&rsquo;dan ş&ouml;yle rivayet etmiştir: &ldquo;M&uuml;minin arkasında dua etmek, rızkı dua edene g&ouml;t&uuml;r&uuml;r, belayı ondan geri &ccedil;evirir ve melek, &ldquo;Allah duanı senin hakkında da kabul buyursun&rdquo;der.</p>\n\n<p>\n	İmam Sadık (a.s) buyurmuştur ki: Kişinin, m&uuml;min kardeşi arkasında dua etmesi rızkı &ccedil;oğalttığı gibi belayı da uzaklaştırır.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	İbn-i Halid el-Kammat, İmam Sadık (a.s)&rsquo;dan ş&ouml;yle naklediyor: &ldquo;İcabete en &ccedil;abuk erişen dua, insanın m&uuml;min kardeşi arkasında ettiği duadır. M&uuml;min, kardeşi hakkında dua etmeye başladığında o şahıs &uuml;zerine g&ouml;revlendirilmiş melek, &ldquo;Amin, Allah onun iki katını da senin hakkında ge&ccedil;erli kılsın&rdquo; der.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Yine ş&ouml;yle bir hadis nakledilmiştir:</p>\n\n<p>\n	&ldquo;Allah Teala, Musa ibn-i İmran&rsquo;a ş&ouml;yle buyurdu: (Ya Musa) Beni g&uuml;nah işlemediğin bir dille &ccedil;ağır. Hz. Musa: &ldquo;Ya Rabbi, bu benim i&ccedil;in nasıl m&uuml;mk&uuml;n olabilir&rdquo; dediğinde, Allah Teala: &ldquo;Beni başkasının diliyle &ccedil;ağır&rdquo; buyurdu.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<h2>\n	19- rahmetİn İnİş anında dua etmek</h2>\n\n<p>\n	Allah&rsquo;ın rahmeti duayla iner. Rahmetin indiği vakitler dua i&ccedil;in en uygun vakitlerdir. Bu vakitlerde insan Allah&rsquo;ın rahmetine yakın olur.</p>\n\n<p>\n	Rahmetin iniş vakitleri &ccedil;oktur; onlardan bazıları şunlardır: Kur&rsquo;an okunduğu vakit, ezan vakti, yağmur yağdığı vakit, iki safın (hakla batıl ordusunun) karşılaştıkları ve m&uuml;minlerin şehit d&uuml;şt&uuml;ğ&uuml; vakitler. Bunların arasında, m&uuml;minlerin şehid d&uuml;şt&uuml;ğ&uuml; vakitler diğer b&uuml;t&uuml;n vakitlerden daha faziletlidir;&nbsp; o anda Allah&rsquo;ın rahmet kapıları yery&uuml;z&uuml;ne a&ccedil;ılır.</p>\n\n<p>\n	Yine Emir-ul M&uuml;minin Ali (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir: &ldquo;Beş yerde duayı ganimet bilin: Kur&rsquo;an okunduğunda, ezan s&ouml;ylendiğinde, yağmur yağdığında, iki ordu savaştığında ve mazlum dua ettiğinde; mazlumun duasının arşa erişmesine hi&ccedil; bir engel yoktur.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Yine Emir-ul M&uuml;minin Ali (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kim Kuran&rsquo;dan y&uuml;z ayet okuduktan sonra yedi defa &ldquo;ya Allah&rdquo; derse, kayaya okusa dahi onu yerinden koparır&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: Babam (Allah&rsquo;dan) hacetini g&uuml;neş battığı sırada isterdi. Dua etmek istediğinde bir şey getirip sadaka verir, sonra g&uuml;zel koku kullanıp camiye giderek hacetinin karşılanması i&ccedil;in dua ederdi.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<h2>\n	20- gecenİn derİnlİklerİnde dua etmek</h2>\n\n<p>\n	G&ouml;n&uuml;llerin Allah&rsquo;a y&ouml;nelmesinde ve Allah&rsquo;ın rahmetinin insanı kapsamasında gecenin tenhalığının b&uuml;y&uuml;k bir rol&uuml; vardır. Allah&rsquo;ın rahmeti gecenin son vakitlerinde insanı daha &ccedil;ok b&uuml;r&uuml;r. Allah Teala, gecenin son saatlerinde, gece ve g&uuml;nd&uuml;z&uuml;n diğer saatlerinde kılmadığı bol rahmet ve bereketler kılmıştır.</p>\n\n<p>\n	Bazı vakitlerde Allah&rsquo;ın rahmet kapıları, daha &ccedil;ok a&ccedil;ıktır, bazı vakitlerde Allah&rsquo;ın rahmeti, daha &ccedil;oktur. Bu vakitlerin en &ouml;nemlisi ve Allah&rsquo;ın rahmetinden pay almak a&ccedil;ısından en uygunu gecenin yarısından sonraki saatlerdir.</p>\n\n<p>\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&ldquo;Ey elbisesine b&uuml;r&uuml;nen (peygamber) geceleyin kalk namaza, ama; gecenin az bir kısmında, gece yarısında, yahut ondan biraz da sonra, yahut biraz &ouml;nce ve oku Kur&rsquo;an&rsquo;ı yavaş-yavaş.&rdquo;</strong><a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Mufazzal ibn-i &Ouml;mer, İmam Sadık&rsquo;tan (a.s) ş&ouml;yle naklediyor: &ldquo;Allah Teala Musa ibn-i İmran&rsquo;a ş&ouml;yle buyurdu: Ey İmran oğlu! Gece uykuya dalıp da beni sevdiğini zanneden yalan s&ouml;yl&uuml;yor. Acaba dost dostunun yalnızlığını (onunla başbaşa kalmayı) sevmez mi? Ey İmran oğlu, ben dostlarımı tanıyorum. Gecenin karanlığı onları sardığında g&ouml;zleri (basiretleri) kalplerine d&ouml;ner, azabım g&ouml;zleri &ouml;n&uuml;ne sergilenir, beni, beni g&ouml;r&uuml;yormuş gibi nida eder, benimle, beni hazır g&ouml;rerek konuşurlar.</p>\n\n<p>\n	Ey İmran oğlu! Kalbinden huşuyu, bedeninden huzuyu ve g&ouml;zlerinden yaşları bana tahsis et; bana karanlıklarda dua et; o zaman beni yakın ve icabet eden g&ouml;r&uuml;rs&uuml;n.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	Gece olduğunda g&ouml;zleri (basiretleri) kalplerine d&ouml;ner, yani gece, Allah dostlarını kapsar, onları d&uuml;nyanın zahmet ve meşguliyetlerinden uzaklaştırır, Allah&rsquo;a ibadet etmek i&ccedil;in insana g&uuml;zel bir fırsat oluşturur. İmam Ali (a.s) bir hutbesinde muttakileri (Allah&rsquo;dan &ccedil;ekinenleri) tanıtırken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gece oldu mu, ayaklarına basarlar, saflar kurarlar, ibadete koyulurlar. Kur&rsquo;an ayetlerini, harfleri sayılacak kadar, ağır, anlamını d&uuml;ş&uuml;nerek okurlar; kendilerini bu suretle h&uuml;z&uuml;nlere atarlar; dertlerinin devasını Kur&rsquo;an&rsquo;da bulurlar: Kur&rsquo;an&rsquo;dan teşvike, sevaba, m&uuml;k&acirc;fata &acirc;it bir ayet okuyunca o sevabı elde etmeyi umarlar; g&ouml;n&uuml;llerini &ouml;zlemle ona verirler; sanırlar ki, o m&uuml;k&acirc;fat, g&ouml;zlerinin &ouml;n&uuml;ne gelmiş, serilmiştir. Korkutucu bir ayet ge&ccedil;ti mi, kulaklarını ona verirler; sanırlar ki cehennemin yalımlanması, alevi y&uuml;celirken &ccedil;ıkardığı ses, kulaklarına gelmektedir, onu işitmededirler. R&uuml;ku ederek iki kat olmuşlardır; alınlarını, ellerini, dizlerini, ayak parmaklarını yerlere d&ouml;şemişlerdir; secdeye kapanmışlardır; y&uuml;ce Allah&rsquo;dan, azaptan, zincirlere vurulmaktan kurtulmayı dilemeye koyulmuşlardır. G&uuml;nd&uuml;zlere gelince; yumuşak huyludur onlar; bilginlerdir, iyi kişilerdir, &ccedil;ekinenlerdir...&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Emir-ul M&uuml;minin Ali (a.s) Nevf-ul Beka&icirc;&rsquo;ye, gecenin vasfında ş&ouml;yle buyurdular: Ya Nevf! Davud (a.s) gecenin bu saatinde ibadet i&ccedil;in ayağa kalkıp da dedi ki kim bu saatte dua ederse duası kabul olur&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<h2>\n	21- Duadan sonra ellerİ y&uuml;z ve başa &ccedil;ekmek</h2>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	İnsan elini Aziz-ul Cabbar olan Allah&rsquo;a a&ccedil;arsa, Allah Teala kendi rahmetinin fazlından eline bir şey koymadık&ccedil;a onu boş olarak geri &ccedil;evirmekten &ccedil;ekinir. Biriniz dua ettiğinde elini y&uuml;z ve başına &ccedil;ekmedik&ccedil;e onu geri &ccedil;ekmesin.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- M&uuml;&rsquo;min/60.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Sebe&rsquo;/39.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Bihar-ul Envar, c.93, s.320, Felah-us S&acirc;il, s.38-39. Uddet-ud Da&icirc;, s.16.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Bakara/186. el Mizan, c.2, s.43.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Neml/62. Tefsir-us Safi, Bakara suresinin 86. ayetinin tefsirinde.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Sevab-ul A&rsquo;mal, s.84.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- el Mizan, c.2, s.37. Bihar-ul Envar, c.93, s.305.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- El Mizan, c.2, s.36. Vesail-uş Şia, c.4, s.1015, hadis: 8702.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Vesail-uş Şia, c.4, s.1105, hadis: 8703.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Usul-u Kafi, c.2, s.515. Vesail-uş Şia, c.4, s.1105, hadis: 8700.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Usul-u kafi, c.2, İkbal-un ala-d Dua babı , hadis:1.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Usul-u Kafi, c.2, s.527. Vesail-uş Şia, c.4, s.1107, hadis: 8711.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Bakara/186.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Z&uuml;mer/53.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>&nbsp;Bakara/286.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Vesail-uş Şia, c.4, s.1106, hadis: 8709.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Yunus/89.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Usul-u Kafi, c.2, s.562.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Usul-u Kafi, c.2, s.562.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Vesail-uş Şia, c.4, s.112, hadis: 8764.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Vesail-uş Şia, c.4, s.1194, hadis: 8958.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Vesail-uş Şia, c.4, s.1174, hadis: 8956. Usul-u Kafi, c.2, s.382.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Vesail-uş Şia, c.4, s.1174, hadis: 8956.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Usul-u Kafi, c.2, el- İkbal-u ala&rsquo;d Dua.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Usul-u Kafi, c.2, el- ikbal-u ala&rsquo;d Dua, hadis: 1.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Bihar-ul Envar, c.93, s.34.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- Vesail-uş Şia, c.4, s.1106, hadis: 8707.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Uddet-ud Da&icirc;, s.139. Mecalis-i Mufi, s.22.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- M&uuml;minun/76.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- Usul-u Kafi, c.2, s.348.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- Vesail-uş Şia, c.4, s.1101, hadis: 8687.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Bihar-ul Envar, c.93, s.313.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Vesail-uş Şia, c.4, s.1120, hadis: 8761.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- Vesail-uş Şia, c.4, s.1121, hadis: 8663.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- Vesail-uş Şia, c.4, s.1121, hadis: 8667.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- Vesail-uş Şia, c.4, s.1122, hadis: 8770.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Vesail-uş Şia, c.4, s.1097, hadis: 8672.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Vesail-uş Şia, c.4, s.1906, hadis: 8664.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- Vesail-uş Şia, c.4, s.1096, hadis: 8664.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- Vesail-uş Şia, c.4, s.1096, hadis: 8666.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- Vesail-uş Şia, c.4, s.1096, hadis: 8667.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- Men la yahzuruh-ul Fakih, c.2, s.358.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a>- İrşad-ı Mufid, s.277.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Vesail-uş Şia, c.4, s.1111, hadis: 8729.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- Bakara/40.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- Tefsir-i Saf&icirc;, Bakara suresinin 4. ayetinin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- Vesail-uş Şia, Kitab-us Salat, bab. 32, hadis: 3.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- Vesail-uş Şia, c.4, s.1195, hadis: 8965.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- Vesail-uş Şia, c.4, s. 1086, hadis: 8608.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Bihar-ul Envar, c.93, s.324.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- Tevbe/80.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a>- Usul-u Kaf&icirc;, c.2, s.440.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a>- Uddet-&uuml;d Da&icirc;, s.125.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a>- Usul-u Kafi, c.2, s.525.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a>- Vesail-uş Şia, c.4, s.1144, hadis: 8863.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a>- el Eman-u Min-el Ahtar (İbn-i Tusi), s.3.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- el Eman-u Min-el Ahtar (İbn-i Tusi), s.3.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- Vesail-uş Şia, c.4, s.1126, h: 8786.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a>- Vesail-uş Şia, c.4, s.1135, h: 8826.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a>- İsra/110.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Vesail-uş Şia, c.4, s.1130, h: 8798.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- Vesail-uş Şia, c.4, s.1131, h: 8802.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- Vesail-uş Şia, c.4, s.1091,8642.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- Bihar-ul Envar, c.93, s.300.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- Vesail-uş Şia, c.4, s.1085, h: 8612.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- Vesail-uş Şia, c.4, s.1086, h: 8616.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- Bihar-ul Envar, c.93, s.374.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Bihar-ul Envar, c.77, s.205.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Usul-u Kafi, c.2, s.520.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>&nbsp;Kurb-ul İsnad, c.93, s.387.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- Vesail-uş Şia, c.4, s.290. Bihar-ul Envar, c.93, s.387.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- Vesail-uş Şia, c.4, s.1145, h. 8867.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- Bihar-ul Envar, c.93, s.342. Uddet-ud Da&icirc;, s.128.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>- Vesail-uş Şia, c.4, s.1115, h.8742</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- Usul-u Kafi, c.2, s.521.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>&nbsp;- Sevab-ul A&rsquo;mal lis- Saduk, s.58.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>&nbsp;- M&uuml;zzemmil/1-5.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- Vesail-uş Şia, c.4, s.1125, h.8781.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- Nehc-ul Belaga, hutbe.193.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- Nehc-ul Belaga, kısa s&ouml;zler.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- Usul-u Kafi, c.2, s.342.</p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\" uage=\"JavaScript\">\n			<p>\n				&nbsp;<a href=\"#_msoanchor_1\">[NI1]</a></p>\n		</div>\n	</div>\n</div>','Duâ Âdabı','','publish','closed','open','','dua-adabi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3083',0,'post','',0),(3084,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<div>\n	<h2 align=\"center\">\n		&nbsp;</h2>\n\n	<h5 style=\"text-align: right;\">\n		Fahrettin G&Uuml;NG&Ouml;R</h5>\n\n	<p>\n		<strong>&ldquo;Andolsun ger&ccedil;ekten, bu Kur&rsquo;an&rsquo;da insanlar i&ccedil;in her &ouml;rnekten irat edip a&ccedil;ıkladık...&rdquo;</strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong>&ldquo;Andolsun ger&ccedil;ekten, bu Kur&rsquo;an&rsquo;da insanlara her &ouml;rnekten verdik. Belki onlar &ouml;ğ&uuml;t alırlar.&rdquo;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong>&ldquo;Şanım hakkı i&ccedil;in, ger&ccedil;ekten biz bu Kur&rsquo;an&rsquo;da insanlara ibret olacak her t&uuml;rl&uuml; misali a&ccedil;ıkladık...&rdquo;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>&ldquo;Size, a&ccedil;ıklayıcı ayetler, sizden &ouml;nce gelip ge&ccedil;enlerden &ouml;rnekler ve sakınanlara bir &ouml;ğ&uuml;t indirdik.&rdquo;</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2 align=\"center\">\n	Hainler</h2>\n\n<h3 align=\"left\">\n	Tanımı</h3>\n\n<p>\n	<em>&ldquo;Hain&rdquo;, &ldquo;hane&rdquo;</em> k&ouml;k&uuml;nden gelen <em>&ldquo;hıyanet&rsquo;in&rdquo;</em> mastarıdır. L&uuml;gatte; <em>&ldquo;s&ouml;z&uuml;nde durmamak, i&ccedil;i dışı farklı olmak, dıştan d&uuml;r&uuml;st g&ouml;r&uuml;n&uuml;rken i&ccedil;ten k&ouml;t&uuml; niyetli olmak, g&uuml;veni istismar etmek&rdquo;</em> gibi anlamlarına gelir. <em>&ldquo;Hıyanet&rdquo;</em> &ouml;zelliğini taşıyan kişiye <em>&ldquo;Hain&rdquo; </em>denir. <em>&ldquo;Hıyanet&rsquo;in&rdquo;</em> zıddı &ldquo;<em>emanet&rsquo;</em>tir&rdquo; ki <em>&ldquo;g&uuml;venirlilik&rdquo; </em>anlamına gelir ve &ldquo;<em>g&uuml;venilir kişiye&rdquo;</em> ; <em>&ldquo;emin&rdquo;</em> denir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3 align=\"left\">\n	Anlamı</h3>\n\n<h3>\n	&ldquo;Hain&rdquo;, &ldquo;G&uuml;nah ve İsyan&rdquo; manasında kullanılmıştır:</h3>\n\n<p>\n	&ldquo;Ey iman edenler! Allah&rsquo;a ve Peygambere hıyanet etmeyin ki, sonra siz bile-bile kendi emanetlerinize hıyanet etmiş olursunuz.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>&ldquo;G&ouml;zlerin haininizi (hain bakışını) ve sinelerin gizlemekte olduğunu bilir.&rdquo;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h3>\n	&ldquo;Hain&rdquo;, &ldquo;Ahdini Bozmak ve S&ouml;z&uuml;nde Durmamak&rdquo; anlamında kullanılmıştır:</h3>\n\n<p>\n	&ldquo;Eğer bir kavmin hıyanetinden korkarsan aranızdaki antlaşmayı bozduğunu doğrudan kendilerine bildir.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<h3>\n	&ldquo;Hain&rdquo;, &ldquo;Emanete Hıyanet Etmek&rdquo; anlamına gelir:</h3>\n\n<p>\n	&ldquo;Ger&ccedil;ekten biz sana kitabı insanlar arasında, Allah&rsquo;ın sana g&ouml;sterdiğiyle h&uuml;k&uuml;m veresin diye ger&ccedil;ekle indirdik. Hainler i&ccedil;in bir savunucu olma.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></p>\n\n<p>\n	&ldquo;Nefislerine hainlik yapa gelenler adına m&uuml;cadele etme. Cidden Allah pek haini, pek g&uuml;nahk&acirc;rı sevmez.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<h3>\n	&ldquo;Hain&rdquo;, &ldquo;Din Konusunda Ters D&uuml;şmek ve Muhalefet Etmek&rdquo; manalarında kullanılmıştır:</h3>\n\n<p>\n	<strong>&ldquo;Allah, k&uuml;freden kimseler i&ccedil;in Nuh&rsquo;un karısıyla L&ucirc;t&rsquo;un karısını &ouml;rnek verdi. O ikisi kullarımızdan iyi kulun (nik&acirc;hları) altındaydılar. Derken o ikisine hainlik yaptılar. Ama (hainlikleri) kendilerinden hi&ccedil;bir şeyi uzaklaştıramadı ve (kendilerine): &lsquo;(Ateşe) girenlerle birlikte ikinizde girin ateşe&rsquo; denildi.&rdquo;</strong><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<h3>\n	&ldquo;Hain&rdquo;, &ldquo;Zina&rdquo; manasına da gelmiştir:</h3>\n\n<p>\n	Hz. Yusuf peygamberin (a.s), Mısır&rsquo;daki vezirin hanımıyla yasak ilişkiye girmediği ortaya &ccedil;ıkınca s&ouml;ylediği s&ouml;zleri nakleden şu ayette <em>&ldquo;hıyanet&rdquo;</em>, <em>&ldquo;zina&rdquo;</em> anlamındadır.</p>\n\n<p>\n	<strong>&ldquo;Bu, benim ger&ccedil;ekten ona arkadan hainlik yapmadığımı bilmesi i&ccedil;indir. Kuşkusuz Allah hıyanet&ccedil;ilerin tuzağını başarıya erdirmez.&rdquo;</strong><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	<strong>&ldquo;Kuşkusuz Allah, iman edenleri savunur&hellip;&rdquo;</strong><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	&ldquo;Sonra verdikleri bu s&ouml;z&uuml; yalanladıkları i&ccedil;indir ki biz onları lanetledik ve kalplerini kaskatı ettik...&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2 align=\"center\">\n	Fasıklar</h2>\n\n<h3 align=\"left\">\n	Tanımı</h3>\n\n<p>\n	<em>&ldquo;Fasık&rdquo;</em>, kelimesi, <em>&ldquo;fısk&rdquo;</em> mastarının fail ismidir. <em>&ldquo;Fısk&rsquo;</em>ın<em>&rdquo;</em> &ccedil;oğulu <em>&ldquo;F&ucirc;s&ucirc;k&rdquo;</em> gelmektedir. <em>&ldquo;Fısk&rdquo;</em> l&uuml;gatte:&rdquo;<em>Herhangi bir şeyin dışına &ccedil;ıkmak&rsquo;</em> anlamına gelir. Kavram anlamı ise; <em>&ldquo;Allah&rsquo;ın emir ve yasaklarının dışına &ccedil;ıkmak, g&uuml;nah işlemek&rdquo;</em> demektir. <em>&ldquo;Fısk&rdquo;</em> fiilini işleyen g&uuml;nahkara <em>&ldquo;Fasık&rdquo;</em> denir. <em>&lsquo;Hayvanların, bilhassa farenin deliğinden &ccedil;ıkmasına, meyvenin filizlenmesine, tohumun a&ccedil;ılıp filizin dışarı &ccedil;ıkmasına da &ldquo;fısk&rdquo;</em> denilir. <em>&ldquo;Fısk&rdquo; </em>yasaklanmış fiillerden birini yapmak suretiyle İslam&rsquo;ın koyduğu sınırlar dışına &ccedil;ıkmaktır.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın yaratıkları hakkında koyduğu fıtrat ve hidayet &ccedil;izgisinden ayrılmaktır. Kur&rsquo;an-ı Kerim, M&uuml;sl&uuml;manlara bazı hayvanların etini haram kılmakta ve bazı davranışları yasaklamaktadır. Sonra da bu gibi şeylerin <em>&ldquo;fısk&rdquo;</em> olduğunu işaret etmektedir. M&uuml;sl&uuml;manlar, Y&uuml;ce Allah&rsquo;ın koymuş olduğu bu &ouml;l&ccedil;&uuml;lere uymazlarsa fısk&rsquo;a d&uuml;şerler. <em>&ldquo;Fısk&rdquo;</em>a d&uuml;şenlere de &nbsp;<em>&ldquo;fasık&rdquo;</em> denir.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın indirdiği ile h&uuml;kmetmeyenler, her konuda Y&uuml;ce Allah&rsquo;ın g&ouml;nderdiği h&uuml;k&uuml;mleri &ouml;l&ccedil;&uuml; almayanlar, &ouml;zellikle İnan&ccedil;, İbadet ve Sosyal d&uuml;zende Y&uuml;ce Allah&rsquo;ın ne buyurduğuna aldırmayanlar <em>&ldquo;fasık&rdquo;</em> kimselerdir.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a>&nbsp;</p>\n\n<p>\n	Kur&rsquo;&nbsp;&nbsp; an-ı Kerim&rsquo; de, <em>&ldquo;fasık&rdquo; </em>&nbsp;kavramı 2 yerde tekil ve 35 yerde &ccedil;oğul olarak ge&ccedil;miştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3 align=\"left\">\n	Anlamı</h3>\n\n<h3>\n	&ldquo;Fasık&rdquo;, &ldquo;K&uuml;f&uuml;r&rdquo; anlamında kullanılmıştır:</h3>\n\n<p>\n	&ldquo;M&uuml;min kimse, fasık gibi olur mu? Bunlar asla eşit olamazlar!&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	<strong>&ldquo;Ayetlerimize yalan diyenler fısk&rsquo;ı adet edindikleri i&ccedil;in kendilerine azap dokunacaktır!&rdquo;</strong><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	<strong>&ldquo;...Onlar Allah ve Resul&uuml;n&uuml; ink&acirc;r ettiler ve fasık olarak &ouml;ld&uuml;ler.&rdquo;</strong><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>&ldquo;...M&uuml;nafıklar var ya işte onlar fasıktırlar.&rdquo;</strong><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Fasık&rdquo;, &ldquo;G&uuml;nahk&acirc;r&rdquo; manasına da gelmiştir:</h3>\n\n<p>\n	&ldquo;Namuslu kadınlara zina isnat edip de, d&ouml;rt şahit getiremeyen kimselere de seksen değnek vurun ve asla bunların şahitliklerini kabul etmeyin!...&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3 align=\"left\">\n	&Ouml;zellikleri</h3>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Antlaşmalarını Bozarlar:</h3>\n\n<p>\n	&ldquo;Ki Onlar Allah&rsquo;ın ahdini, misak ile bağlandıktan sonra, bozarlar...&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Fesad (Bozgunculuk) &Ccedil;ıkarırlar:</h3>\n\n<p>\n	&ldquo;... Ve yery&uuml;z&uuml;nde fesad &ccedil;ıkarırlar. İşte bunlar h&uuml;srana d&uuml;şenlerin ta kendileridir!&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Birlik ve Beraberliği İstemezler:</h3>\n\n<p>\n	<strong>&ldquo;... Allah&rsquo;ın vaslını emrettiğini ayırırlar...&rdquo;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Kur&rsquo;an-ı Kerim&rsquo;i İnk&acirc;r Ederler:</h3>\n\n<p>\n	&ldquo;Andolsun, sana apa&ccedil;ık ayetler indirdik. Onları yoldan &ccedil;ıkmışlardan başkası inkar etmez!&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar,Allah&rsquo;ın İndirdiğiyle H&uuml;kmetmezler:</h3>\n\n<p>\n	&ldquo;...Ve kim Allah&rsquo;ın indirdiğiyle h&uuml;kmetmezse, işte onlar dinden &ccedil;ıkmış fasıklardır.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Haddi Aşanlar:</h3>\n\n<p>\n	<strong>&ldquo;Haddi aşarak Livat&rsquo;a ve Zina fiilini işlerler.&rdquo;</strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıkların, S&ouml;zlerine İtibar Edilmez:</h3>\n\n<p>\n	&ldquo;Ey iman edenler! Eğer bir fasık size haber getirirse, onu etraflıca araştırın. Yoksa cehalet sonucu(bilmeden), bir kavme(topluluğa) k&ouml;t&uuml;l&uuml;kte bulunursunuz da, sonra yaptığınıza pişman olursunuz.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp; Fasıklar, Hidayete Ermezler:</h3>\n\n<p>\n	Rabbi&rsquo;nin emrinden dışarı &ccedil;ıkan ilk yaratık &lsquo;İblistir. Kur&rsquo;an-ı Kerim, İblisin bu itaatsizliğini <em>&lsquo;fısk&rsquo;</em> kelimesinin fiiliyle anlatmaktadır.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a>&nbsp; İblis, bu tavrıyla k&acirc;firlerden olmuştur.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong><strong>[29]</strong></strong></a> Demek ki; Y&uuml;ce Allah&rsquo;ın emrini tanımayarak, dışarı &ccedil;ıkma <em>&lsquo;fısk&rsquo;</em>dır ve bu itaatsizliği şeytanın mantığı ile yapanlarda k&uuml;fre d&uuml;şerler.</p>\n\n<p>\n	&nbsp;&ldquo; ... Allah, yoldan &ccedil;ıkmış fasıkları hidayete(doğru yola) iletmez.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a> &nbsp;</p>\n\n<h2 align=\"center\">\n	M&uuml;nafıklar</h2>\n\n<h3 align=\"left\">\n	Tanımı</h3>\n\n<p>\n	&nbsp;&ldquo;Nefk&rdquo; k&ouml;k&uuml;nden gelen m&uuml;nafık kelimesi, l&uuml;gatte : <em>&ldquo;Bitmek, t&uuml;kenmek, yok olmak&rdquo;</em> anlamına gelir. Yeraltındaki yollara veya t&uuml;nellere <em>&ldquo;nefak&rdquo;</em> denir. <em>&ldquo;M&uuml;nafık&rdquo;, </em>&nbsp;<em>Yer altındaki gizli yolun bir ucundan girip diğer ucundan &ccedil;ıkana&rdquo;</em> demektir. <em>&ldquo;Kalben iman etmediği halde dıştan iman etmiş g&ouml;r&uuml;nen kimsedir.&rdquo;</em> M&uuml;nafığın bu ikiy&uuml;zl&uuml;l&uuml;ğ&uuml; ve gizli işler &ccedil;evirmeleri, yer altındaki gizli yola girip &ccedil;ıkmağa benzetilmiştir. M&uuml;nafıklık, insanlar arasında ikili bir pozisyonun, ikili oynamanın adıdır. Dış g&ouml;r&uuml;n&uuml;ş&uuml; ile başka, i&ccedil;inde-kalbinde başka olmanın inanmadığı halde inanmış gibi davranmanın bir sıfatıdır. Kur&rsquo;an-ı Kerim&rsquo;de, m&uuml;nafıklardan bahseden m&uuml;stakil bir <em>&ldquo;M&uuml;nafik&ucirc;n S&ucirc;resi&rdquo;</em>&nbsp;&nbsp;&nbsp; mevcuttur. Medine&rsquo;de nazil olmuştur. İndirilişte 103. ve Tertipte 63. sırada yer alır. 11 ayet, 180 kelime ve 776 harftir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3 align=\"left\">\n	&Ouml;zellikleri</h3>\n\n<p>\n	&ldquo;Allah&rsquo;ı ve m&uuml;minleri aldattıklarını zannederler&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a>, &ldquo;Kalplerinde manevi hastalıklar vardır&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a>, &ldquo;Yalan konuşurlar&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a>, &ldquo;Fesat &ccedil;ıkarırlar&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a>, &ldquo;S&ouml;zleri hoşa gider&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a>, &ldquo;Kalplerinde olmayanı dilleriyle s&ouml;ylerler&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a>, &ldquo;İbadetlerinde g&ouml;steriş yaparlar&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a>, &ldquo;Zek&acirc;t vermezler&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a>, &ldquo;G&uuml;nah işletmekte, d&uuml;şmanlık yapmakta, haram yemekte yarış i&ccedil;indeler&rdquo;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a>, &ldquo;Verdiklerini istemeyerek verirler&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a>, &ldquo;Rahatlarına &ccedil;ok d&uuml;şk&uuml;nd&uuml;rler&rdquo;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a>, &ldquo;Mal sevgisi ile doludurlar&rdquo;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a>, &ldquo;K&ouml;t&uuml;l&uuml;ğ&uuml; emreder, iyilikten alıkoymaya &ccedil;alışırlar&rdquo;<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a>, &ldquo;S&ouml;zlerinde durmazlar&rdquo;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a>, &ldquo;Yalan yere yemin ederler&rdquo;<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a>, &ldquo;Akraba bağlarını keserler&rdquo;<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a>, &ldquo;Nank&ouml;rd&uuml;rler&rdquo;<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a>, &ldquo;Kibirleri y&uuml;z&uuml;nden imandan ka&ccedil;ınırlar&rdquo;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a>, &ldquo;Doğruluğa karşılık sapıklığı satın almışlardır ve kalpleri m&uuml;h&uuml;rl&uuml;, kulakları sağır, g&ouml;zleri k&ouml;rd&uuml;r&rdquo;<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a>, &ldquo;M&uuml;nafıklar yaptıklarının cezası olarak ateşin / cehennemin en alt tabakasına atılacaklardır. Ve herhangi bir yardımcıları olmayacaktır&rdquo;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a>, &ldquo;İnsanlardan &ouml;yleleri de vardır ki, inanmadıkları halde &lsquo;Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inandık&rsquo; derler. Allah&rsquo;ı ve m&uuml;minleri aldatmağa &ccedil;alışırlar, h&acirc;lbuki yalnız kendilerini aldatırlar da farkında olmazlar. Kalplerinde bir hastalık vardır. Allah da hastalıklarını artırmıştır. Yalan s&ouml;ylemelerinden &ouml;t&uuml;r&uuml; onlara acı bir azap vardır. Onlara: &lsquo;Yery&uuml;z&uuml;nde bozgunculuk yapmayın&rsquo; dendiği zaman, &lsquo;Biz sadece, d&uuml;zelticileriz&rsquo; derler. İyi bilin ki/dikkat edin! ger&ccedil;ekten onlar bozgunculardır, fakat anlamazlar. Onlara: &lsquo;İnsanların inandıkları gibi siz de inanın&rsquo; dense, &lsquo;O beyinsizlerin inandığı gibi inanır mıyız?&rsquo; derler. İyi bilin ki asıl beyinsizler kendileridir, fakat bilmezler. İnanmış olanlara rastladıkları zaman; &lsquo;inandık&rsquo; derler. Fakat şeytanlarıyla yalnız kaldıkları zaman, &lsquo;Biz, sizinle beraberiz, biz sadece (onlarla) alay ediyoruz&rsquo; derler. Allah da kendileriyle alay eder ve onları taşkınlıkları i&ccedil;inde bırakır; bocalayıp dururlar. İşte bunlar doğruluğa bedel sapıklığı satın aldılar da ticaretleri kazan&ccedil; sağlamadı ve olmadılar doğru yolu tutanlar.&rdquo;<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	&ldquo;Onları g&ouml;rd&uuml;ğ&uuml;n zaman cisimleri hoşuna gider (&ccedil;&uuml;nk&uuml; g&ouml;sterişli adamlardır), konuşsalar s&ouml;zlerini dinlersin (s&ouml;zlerini allayıp pullayarak konuşurlar, dinletirler ama) onlar dayatılmış odunlar gibidirler. Her bağırtıyı kendi aleyhlerinde sanırlar. Onlar d&uuml;şmandır, onlardan sakın. Allah onları kahretsin, nasıl da (Haktan) d&ouml;nd&uuml;r&uuml;l&uuml;yorlar?&rdquo;<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	K&acirc;firler</h3>\n\n<h3 align=\"left\">\n	&nbsp;</h3>\n\n<h3 align=\"left\">\n	Tanımı</h3>\n\n<p>\n	<em>&ldquo;K&uuml;fr&rdquo;</em>, mastarından t&uuml;reyen <em>&lsquo;K&acirc;fir&rsquo;</em> kelimesi, l&uuml;gatte: <em>&ldquo;Bir şeyin &uuml;zerini &ouml;rten, nank&ouml;rl&uuml;k eden, imandan &ccedil;ıkan, m&uuml;rted olan, ink&acirc;r eden, gizleyen, &ccedil;ift&ccedil;ilik yapan, inanmayan, tasdik etmeyen, hi&ccedil;e sayan, (hakkını) &ccedil;iğneyen, iman hududunu aşan, ka&ccedil;ınan&rdquo;</em> anlamlarına gelmektedir. Bu bakımdan <em>&ldquo;eşyayı &ouml;rtt&uuml;ğ&uuml; i&ccedil;in geceye&rdquo;, &ldquo;tohumun &uuml;zerini &ouml;rtt&uuml;ğ&uuml; i&ccedil;in &ccedil;ift&ccedil;iye&rdquo;</em>, <em>&ldquo;k&acirc;fir&rdquo;</em> denir.</p>\n\n<p>\n	Yine aynı şekilde <em>&ldquo;meyve tomurcuğuna&rdquo;</em>, <em>&ldquo;kaf&ucirc;r&rdquo;</em>, <em>&ldquo;kal&ccedil;a etlerine&rdquo;</em>, <em>&ldquo;k&acirc;fire&rdquo;</em> denilir ki bunlarda <em>&ldquo;k&uuml;fr&rdquo;</em> kelimesinden t&uuml;remiştir.</p>\n\n<p>\n	Yine aynı k&ouml;kten gelen <em>&ldquo;k&uuml;fran&rdquo;</em> kavramı ise, <em>&ldquo;nimeti &ouml;rtmek, nank&ouml;rl&uuml;k yapmak&rdquo;</em> demektir. <em>&ldquo;G&uuml;nahları &ouml;rten bedele de&rdquo;</em>, <em>&ldquo;Kefaret&rdquo;</em> denilir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de, &ccedil;eşitli t&uuml;revleriyle <em>&ldquo;k&uuml;fr&rdquo;</em> kavramı, 425 defa zikredilmiştir. Ayrıca, <em>&ldquo;K&acirc;fir&rdquo;</em> kelimesinin &ccedil;oğulu olan <em>&ldquo;kafir&ucirc;n&rdquo;</em> 5 defa, <em>&ldquo;el-Kafir&ucirc;n&rdquo; </em>olarak 36 defa ve <em>&ldquo;el-K&acirc;firin&rdquo;</em> şekliyle 93 yerde ge&ccedil;miştir.</p>\n\n<p>\n	Yine, <em>&ldquo;Keferet&ucirc;n&rdquo;</em>, <em>&ldquo;kafiret&ucirc;n&rdquo;</em> ve&nbsp; <em>&ldquo;kevafir&rdquo;</em> şekilleriyle de 1 kez ge&ccedil;miştir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de, bazen m&uuml;şriklere, bazen ehl-i kitab dediği Hıristiyan ve Yahudilere, bazen ahireti ink&acirc;r edenlere, bazen Y&uuml;ce Allah&rsquo;ın rahmetinden &uuml;midini kesenlere, bazen de Y&uuml;ce Allah ve Sevgili Peygamberini ink&acirc;r edenlere <em>&lsquo;k&acirc;fir&rsquo;</em>&nbsp;&nbsp; demektedir.<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a>&nbsp;&nbsp;</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de, <em>&lsquo;k&acirc;fir&rsquo;</em> kavramının &ccedil;oğulu <em>&ldquo;el-Kafir&ucirc;n&rdquo;</em> isimli bir sure vardır. K&acirc;firlere hitap ile başladığından bu adı almıştır. Mekke&rsquo;de <em>&ldquo;el-Ma&ucirc;n&rdquo;</em> suresinden sonra ve <em>&ldquo;el-Fil&rdquo;</em> suresinden &ouml;nce nazil olmuştur. İndirilişte 18. ve Tertipte, 109. sırada yer alır ve 6 ayettir.</p>\n\n<p>\n	<strong>&ldquo;De ki: Ey k&acirc;firler! Tapmam tapmakta olduğunuza, siz de değilsiniz tapanlar tapıp durduğuma, siz de değilsiniz tapanlar tapıp durduğuma, size (olsun) dininiz, bana (kalsın) dinim.&rdquo;</strong><a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	<strong>&ldquo;Kuşkusuz k&uuml;fredenler ve k&acirc;fir oldukları halde &ouml;lenleri işte Allah&rsquo;ın, meleklerin ve t&uuml;m insanların laneti sırf onların &uuml;zerine. S&uuml;rekli o lanet i&ccedil;inde kalırlar, kendilerinden azap hafifletilmez, onların y&uuml;zlerine bakılacak da değiller.&rdquo;</strong><a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	<strong>&ldquo;Kendilerine: &lsquo;Allah&rsquo;ın indirdiğine uyun&rsquo; denildiği zaman derler: &lsquo;Hayır, biz atalarımızı &uuml;zerinde bulunduğumuza uyarız. Peki ya ataları bir şeye akıl erdiremiyor ve doğru yola ermiyor idiyseler? O k&uuml;fredenlerin durumu; &ccedil;ağırma ve bağırma dışındakileri işitmeyene haykıranın durumu gibidir. (Onlar) Sağırdırlar, dilsizdirler, k&ouml;rd&uuml;rler, artık akıl erdiremezler.&rdquo;</strong><a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	&ldquo;<strong>Kuşkusuz o k&uuml;fredenler var ya onlardan ne malları ne de &ccedil;ocukları Allah&rsquo;tan hi&ccedil;bir şeyi gidermez. İşte onlar o ateşin halkalarıdır. Onlar orada s&uuml;rekli kalıcılardır.&rdquo;</strong><a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3 align=\"left\">\n	&Ouml;zellikleri</h3>\n\n<p>\n	<strong>&ldquo;İnk&acirc;r edenlerin ise amelleri, engin bir &ccedil;&ouml;lde serap gibidir, susayan onu bir su zanneder, yanına vardığı vakit ise bir şey bulamaz. Orada Allah&rsquo;ı bulur! O da onun hesabını eksiksiz g&ouml;r&uuml;verir. Ş&uuml;phesiz ki; Allah hesabı &ccedil;abuk g&ouml;rendir! Yahut derin bir denizin karanlığı gibidir, peş-peşe dalgaların &ouml;rtt&uuml;ğ&uuml;, &uuml;st&uuml;nde de kara bulutların bulunduğu &ouml;yle bir karanlık ki, birbiri &uuml;st&uuml;ne yığılmış! Elini &ccedil;ıkardığı vakit onu bile g&ouml;rme ihtimali yok! Her kime de Allah bu nuru vermemişse, artık onun i&ccedil;in hi&ccedil;bir ışık yoktur.&rdquo;</strong><a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a></p>\n\n<p>\n	<strong>&ldquo;Onların kalpleri hakka karşı kapalıdır; &Ccedil;&uuml;nk&uuml; onu duymak, onu kabul etmek istemiyorlar.&rdquo;</strong><a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a>, <strong>&ldquo;Onlar hak ile s&uuml;rekli bir m&uuml;cadele i&ccedil;erisindedirler. Hakkın duyulması, İnsanların hakka yanaşmaması i&ccedil;in, Y&uuml;ce Allah hakkında, İslam hakkında s&uuml;rekli m&uuml;cadele eder, karşı koyarlar.&rdquo;<a href=\"#_edn60\" name=\"_ednref60\" title=\"\"><strong>[60]</strong></a>, &ldquo;Onlar şeytanın en iyi dostları ve askerleridir.&rdquo;<a href=\"#_edn61\" name=\"_ednref61\" title=\"\"><strong>[61]</strong></a>, &ldquo;Onlar, İslam&rsquo;la, onun İlkeleriyle ve M&uuml;sl&uuml;manlarla alay eder dururlar, M&uuml;sl&uuml;manları ve Dincileri eğlence yerlerine koyarlar.&rdquo;<a href=\"#_edn62\" name=\"_ednref62\" title=\"\"><strong>[62]</strong></a>, &ldquo;Onlar, İslam&rsquo;a ve Onun Y&uuml;ce değerlerine, prensiplerine karşı kibirli davranış g&ouml;sterirler, Y&uuml;ce Allah&rsquo;a karşı b&uuml;y&uuml;klenirler.&rdquo;</strong><a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a>,&nbsp; <strong>&ldquo;&Ouml;l&uuml;mden &ouml;tesine bakmazlar.&rdquo;</strong><a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[64]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - 17/İsra:89</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - 39/Z&ucirc;mer:27</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - 18/Kehf:54</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - 24 /N&ucirc;r:34</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - 8/Enfal:27</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - 40/M&uuml;min:19</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> - 8/Enfal:58</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> - 4/Nisa:104</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> - 4/Nisa:107</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - 66/Tahrim:10</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> - 12/Y&ucirc;suf:52</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - 22/Hacc:38</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> - 5/Maide:13</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> - 5/Maide:3,&nbsp; 6/Enam:121,&nbsp; 24/N&ucirc;r:4,&nbsp; 49/H&uuml;curat:7,11</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> - 5/Maide:47</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> - 32/Secde:18</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> - 6/Enam:49</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> - 9/Tevbe:84</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> - 9/Tevbe:67</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> - 24/Nur:4</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> - 2/Bakara:27</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> - 2/Bakara:27</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> - 2/Bakara:27</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> - 2/Bakara:99</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> - 5/Maide:47</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> - 21/Enbiya:74</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> - 49/H&uuml;curat:6</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a> - 18/Kehf:50</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a> - 2/Bakara:34,&nbsp; 38/Sad:71-83</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a> - 9/Tevbe:24</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a> - 2/Bakara:9,&nbsp; 4/Nisa:142, 11/H&ucirc;d:5</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a> - 2/Bakara:10, 4/Nisa:143, 5/Maide:52,&nbsp; 47/Muhammed:29</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a> - 2/Bakara:10,&nbsp; 5/Maide:41,&nbsp; 9/Tevbe:74,&nbsp; 24/N&ucirc;r:19</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a> - 2/Bakara:11-12,205, 4/Nisa:83, 9/Tevbe:107,&nbsp; 47/Muhammed:22</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a> - 2/Bakara:204,&nbsp; 63/M&uuml;nafik&ucirc;n:4</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a> - 48/Feth:11</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a> - 4/Nisa:142,&nbsp; 9/Tevbe:107</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a> - 107/Ma&ucirc;n:7</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a> - 5/Maide:62-63</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a> - 9/Tevbe:54</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a> - 9/Tevbe:69</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a> - 9/Tevbe:58-59,67,75-76,&nbsp; 48/Feth:15,&nbsp; 49/H&ucirc;curat:14,16,17</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a> - 9/Tevbe:67,&nbsp; 63/M&uuml;nafik&ucirc;n:7</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a> - 9/Tevbe:75-78</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a> - 9/Tevbe:74,96,107,&nbsp; 58/M&uuml;cadele:14,16,18</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a> - 47/Muhammed:22</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a> - 9/Tevbe:74</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a> - 2/Bakara:206,&nbsp; 63/M&uuml;nafik&ucirc;n:5-6</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a> - 2/Bakara:16, 47,&nbsp; Muhammed:16, 23-24,&nbsp; 63/M&uuml;nafik&ucirc;n:3</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a> - 4/Nisa:145</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a> - 2/Bakara:8-16</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a> - 63/M&uuml;nafik&ucirc;n:4</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a> - 25/Furkan:55,&nbsp; 5/Maide:17,52,73,&nbsp; 6/En&rsquo;am:150,&nbsp; 12/Y&ucirc;suf:87, 4/Nisa:150-151</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a> - 109/Kafir&ucirc;n:1-6</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a> - 2/Bakara:161-162</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a> - 2/Bakara:170-171</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a> - 3/Al-i İmran:116</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a> - 24/N&ucirc;r:39-40</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a> - 17/İsra:46</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a> - 31/Lokman:20,&nbsp; 22/Hacc:3</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[61]</a> - 16/Nahl:63</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[62]</a> - 7/A&rsquo;raf:51,&nbsp; 25/Furkan:41</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[63]</a> - 39/Z&uuml;mer:59-60,&nbsp; 71/N&ucirc;h:7,&nbsp; 41/Fussilet:15</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[64]</a> - 13/Ra&rsquo;d:5,23,&nbsp; 23/M&uuml;&rsquo;min&ucirc;n:35-37</p>\n	</div>\n</div>','Çeşitli İnsan Sıfatları ve Özellikleri','','publish','closed','open','','cesitli-insan-sifatlari-ve-ozellikleri','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3084',0,'post','',0),(3085,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p align=\"center\">\n	<span style=\"line-height: 1.6em;\">Yad-ı Yar ve Terk-i Ağyar</span></p>\n\n<p align=\"right\">\n	Cafer Bayar</p>\n\n<p>\n	Dinin pratik ahlak alanında tanıttığı değerlerden biri zikir olup, seyr-&uuml; s&uuml;luk bağlamında belirleyici bir rol ve konuma sahiptir. Kur&rsquo;an-ı Kerim, bir yandan cinn-&uuml; insin tek yaratılış nedenini y&uuml;ce Allah&rsquo;a kulluk<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> olarak bildirmiştir. A&ccedil;ıktır ki bu kulluk, ancak y&uuml;ce Allah&rsquo;ın zikrini zinde tutmaya d&ouml;n&uuml;kt&uuml;r. &Ouml;te yandan da Kur&rsquo;an a&ccedil;ısından insanın insanlığı y&uuml;ce Allah&rsquo;ın zikrine bağlıdır ve insanın y&uuml;ce Allah&rsquo;ı unutması, kendisine yabancılaşması ile ve insanlığını unutması ile eşit tutulmuştur.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ş&ouml;yle ki, insanın mebde, mead ve bunları birbirine bağlama y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nden gaflet etmesi bir yıkımdır. B&ouml;ylesi bir felakete uğrayan insan kendisini unutur, insan&icirc; konum ve kimliğine yabancılaşır.</p>\n\n<p>\n	Bundan dolayıdır ki Kur&rsquo;an-ı Kerim ve hadisler, zikir konusuna &ouml;zel bir ihtimam g&ouml;stermiş ve bunu s&uuml;rekli olarak insana telkinde bulunmuştur. Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;zikir&rdquo; kelimesi ve t&uuml;revleri 292 defa kullanılmıştır. Y&uuml;ce Peygamberimizin (s.a.a) ve Masum İmamların (a.s) konu hakkındaki nur buyruklarıyla da hadis kitaplarında ana başlıklar a&ccedil;ılmış ve zikir ile bağlantılı her noktaya dikkat &ccedil;ekilmiştir.</p>\n\n<p>\n	Y&uuml;ce Allah iman ehline hitapla ş&ouml;yle buyurmuştur: <strong>&ldquo;Ey iman edenler! Allah&rsquo;ı &ccedil;ok&ccedil;a zikredin. O&rsquo;nu sabah akşam tespih edin.&rdquo;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Y&uuml;ce Peygamberimizin (s.a.a) zikir hakkındaki bir buyruğu ş&ouml;yledir: <em>&ldquo;Gafiller arasında Allah&rsquo;ı zikreden, savaştan ka&ccedil;anların arasında savunan gibidir; gafiller arasında Allah&rsquo;ı zikreden, karanlık evi aydınlatan kandil gibidir; gafiller arasında Allah&rsquo;ı zikreden, soğuktan yaprakları d&ouml;k&uuml;len ağa&ccedil;lar arasında yemyeşil kalan ağa&ccedil; gibidir; Allah, gafiller arasında Allah&rsquo;ı zikreden kimseye cennetteki yerini g&ouml;sterir; Allah, gafiller arasında Allah&rsquo;ı zikreden kimseyi dilli ve dilsizler sayısınca affeder.&rdquo;</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de zikir, bazen gafletin ve bazen de nisyanın karşıtı bir anlam olarak ifade bulmuştur. Bu, aşağıdaki ayetlerden a&ccedil;ık&ccedil;a anlaşılmaktadır: <strong>&ldquo;Kalbini bizi anmaktan gafil kıldığımız, boş arzularına uymuş ve işi hep aşırılık olmuş kimselere boyun eğme.&rdquo;</strong><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> <strong>&ldquo;Unuttuğun zaman Rabbini an.&rdquo;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, zikir ve gaflet birbirinin karşıtı anlamlar taşımaktadır. &Ouml;yleyse zikrin de gafletin de bir takım etken ve sonu&ccedil;ları vardır. Bu yazıda, s&ouml;z&uuml; edilen etken ve sonu&ccedil;ları Kur&rsquo;an-ı Kerim ve hadisler ışığında ele alacak, bu doğrultuda zakir ve gafilleri tanıtmaya &ccedil;alışacağız.</p>\n\n<p>\n	Şimdi &ouml;ncelikle gafillerin kimler olduğunu, gafletin neden olduğu başlıca zararları, gaflet etkenlerini ve gafletin alametlerini kısaca hatırlatacak, daha sonra zikir konusuna eğileceğiz.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim gafilleri ş&ouml;yle tanıtmıştır: <strong>&ldquo;And olsun, biz cinler ve insanlardan bir&ccedil;oğunu cehennem i&ccedil;in yaratmışızdır. Onların kalpleri vardır, onlarla kavramazlar; g&ouml;zleri vardır, onlarla g&ouml;rmezler; kulakları vardır, onlarla işitmezler. İşte onlar hayvanlar gibidir; hatta daha da şaşkındırlar. İşte asıl gafiller onlardır.&rdquo;</strong><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Gafletin neden olduğu zararlar:</p>\n\n<p>\n	1-Sapkınlık:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Gaflet, canların sapkınlığı ve bahtsızlıkların alametidir.&rdquo;</em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	2-Yıkım:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Gaflet hali uzayan kimsenin yıkımı &ccedil;abuklaşır.&rdquo;</em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	3-Kalbin katılaşması:</p>\n\n<p>\n	İmam Muhammed Bakır (a.s): <em>&ldquo;Gafletten sakın, &ccedil;&uuml;nk&uuml; kalbin katılaşması onda saklıdır.&rdquo;</em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	4-Basiret kaybı:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Gafletin s&uuml;reğenliği basireti k&ouml;r eder.&rdquo;</em><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	5-Amellerin bozulması:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Gafletten ve (ilahi) m&uuml;hlete kanmaktan sakın, doğrusu gaflet amelleri bozar.&rdquo;</em><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	6-Nasihatten etkilenmeme:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Sizin ile &ouml;ğ&uuml;t arasında gaflet ve aldanmışlık perdesi vardır.&rdquo;</em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	7-Y&uuml;ce Allah&rsquo;tan uzaklaşma:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Allah&rsquo;ım! Eğer gaflet, seninle m&uuml;lakat yeteneğini benden alıp beni uyutmuşsa, nimetlerinin y&uuml;celiğini tanımak beni uyandırmıştır.&rdquo;</em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	8-Şeytanın egemenliğine giriş:</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim: <strong>&ldquo;Kim Rahm&acirc;n&#39;ı zikretmekten gafil olursa, yanından ayrılmayan bir şeytanı ona musallat ederiz.&rdquo;</strong><a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	9-Kalbin &ouml;l&uuml;m&uuml;:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Gaflete yenik d&uuml;şenin kalbi &ouml;l&uuml;r.&rdquo;</em><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Gaflete d&uuml;ş&uuml;ren etkenler</p>\n\n<p>\n	İnsanın gaflete d&uuml;şmesine neden olan bir takım etkenler vardır ve bunlar &ouml;zetle ş&ouml;yle sıralanabilir:</p>\n\n<p>\n	1-Bilgisizlik:</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın makamı hakkında bilgisizlik, kıyamet konusunu &ouml;nemsememe, d&uuml;nya mal ve men&acirc;linin &ouml;nemsizliğini bilmemek, şeytanın ve şeytan sıfatlıların vesveselerinden habersizlik gafletin en &ouml;nemli etmenlerindendir.</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;D&ouml;neminin durumunu (d&uuml;nyanın ge&ccedil;iciliğini ve &ouml;nemsizliğini) bilen kimse, (ahiret yolculuğuna) hazırlanmaktan gaflet etmez.&rdquo;</em><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	2-Gurur ve bencillik:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Kendisiyle gururlanan kimse, kendisini kınamalara teslim eder.&rdquo;</em><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	3-Nimet sarhoşluğu:</p>\n\n<p>\n	İmam Zeynelabidin (a.s): <em>&ldquo;Ş&uuml;phesiz ki fazla yemekten oluşan kasavet, dolu karnın sıkıntısı, doymanın sarhoşluğu ve m&uuml;lk&uuml;n gururu, insanı amel etmekten alıkoyar, Allah&rsquo;ı hatırlamayı unutturur ve ecelin yaklaşmasını akıldan &ccedil;ıkarır. D&uuml;nya sevgisine tutulan, şarap sarhoşluğundan aklını yitiren kimse gibidir.&rdquo;</em><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	4-Beden sağlığı:</p>\n\n<p>\n	Y&uuml;ce Allah Resul&uuml; (s.a.a), hasta yatağında yatan Selman-i Faris&icirc;&rsquo;yi (r.a) ziyarete gittiğinde ona ş&ouml;yle buyurmuştu: <em>&ldquo;Şimdi Allah&rsquo;ı anma halindesin (&ccedil;&uuml;nk&uuml; gaflet perdesi aralanmıştır ve bundan dolayı da) bu halindeki yaptığın dua kabul edilir.&rdquo;</em><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	5-Uzun arzular besleme:</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s): <em>&ldquo;Bilin, ey Allah&rsquo;ın kulları! Ş&uuml;phesiz ki arzu aklı zayi eder, kıyameti yalanlar, gaflete sevk eder ve hasret doğurur.&rdquo;</em><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Gafletin alametleri:</p>\n\n<p>\n	Hangi safta bulunduğunu, gaflet tuzağına d&uuml;ş&uuml;p d&uuml;şmediğini bilmek isteyen kimse, hayatın her alanında kendisini g&ouml;zetmeli ve sınamalıdır. Gafletin alametleri de, insanın s&uuml;rekli olarak g&ouml;z &ouml;n&uuml;nde bulundurması gereken &ouml;l&ccedil;&uuml;lerdendir.</p>\n\n<p>\n	Bahsi edilen bu alametler, Masumların (a.s) diliyle ş&ouml;yle ifade edilmiştir:</p>\n\n<p>\n	1-Y&uuml;ce Allah Resul&uuml; (s.a.a), gaflete m&uuml;ptela olan kimsenin alametlerine ş&ouml;yle dikkat &ccedil;ekmiştir: <em>&ldquo;Gafilin d&ouml;rt alameti vardır: (Ger&ccedil;eğe karşı) k&ouml;rl&uuml;k, hata, abesle iştigal ve nisyan.&rdquo;</em><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	2-İmam Hasan (a.s), ibadet yerlerini terk etmenin ve k&ouml;t&uuml; insanlarla arkadaşlığın gaflet alameti olduğuna ş&ouml;yle dikkat &ccedil;ekmiştir: <em>&ldquo;Gaflet, camiye gitmemen ve bozguncu (vasıflı) kişiye uymandır.&rdquo;</em><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	3-M&uuml;minler Emiri Ali (a.s), insanı ger&ccedil;eklerle buluşturacak uyarıcı etkenlerden ders &ccedil;ıkarmamayı gaflet alameti olarak ş&ouml;yle bildirmiştir: <em>&ldquo;</em><em>Sanki &ouml;l&uuml;m bizden başkasına yazılmış ve hak </em><em>(&ouml;l&uuml;m) bizden başkasına farz olmuştur! Sanki (her g&uuml;n i&ccedil;in) g&ouml;rd&uuml;ğ&uuml;m&uuml;z &ouml;l&uuml;ler, az bir zaman sonra bize d&ouml;n&uuml;p gelecek olan yolculardır! (Oysa) cesetlerini kabirlere bırakıyoruz, miraslarını yiyoruz. Sanki biz onlardan sonra ebedi kalacağız! Daha sonra her &ouml;ğ&uuml;t veren (&ouml;lm&uuml;ş) erkek ve kadını unutuyo&shy;ruz ve her musibet ve felakete du&ccedil;ar oluyoruz!</em><em>&rdquo;</em><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	4-İnsanın &ouml;m&uuml;r sermayesini ahireti i&ccedil;in faydalı olmayan şeylerde t&uuml;ketmesi.</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Kurtarıcı olmayan bir şeyle &ouml;mr&uuml; t&uuml;ketmek, kişinin gaflette olduğunun yeterli nedenidir.&rdquo;</em><a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Gafletten kurtulmanın yolları</p>\n\n<p>\n	1-Gafletin neden olduğu zarar ve yıkımları d&uuml;ş&uuml;nme:</p>\n\n<p>\n	&Ouml;ncelikle, ayet ve hadislerde dikkat &ccedil;ekilen gafletin zararları ve sebep olduğu yıkımlar hakkında etraflıca d&uuml;ş&uuml;n&uuml;p uyanış haline ge&ccedil;mek gerekir.</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s), oğlu İmam H&uuml;seyin&rsquo;e (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Oğulcuğum! D&uuml;ş&uuml;nce nur doğurur, gaflet ise karanlık.&rdquo;</em><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	2-Tarihten ibret alma:</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;İnsanların en gafili, d&uuml;nyanın halden hale d&ouml;n&uuml;ş&uuml;m&uuml;nden &ouml;ğ&uuml;t almayan kimsedir.&rdquo;</em><a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	3-Niyetlenme:</p>\n\n<p>\n	İnsanın hayır işler yapmaya ve k&ouml;t&uuml; işlerden sakınmaya niyetlenmesi, nitekim insanı iyiliklere y&ouml;nlendirebileceği gibi k&ouml;t&uuml;l&uuml;klerden de sakındırabilecektir. Y&uuml;ce Peygamberimiz (s.a.a), Ebuzer&rsquo;e (r.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Ey Ebuzer! İyiliğe niyetlen, onu ger&ccedil;ekleştiremesen bile. &Ccedil;&uuml;nk&uuml; iyiliğe niyetlenecek olsan, gafillerden yazılmazsın.&rdquo;</em><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	4-G&ouml;n&uuml;l birlikteliğinde namaz kılma:</p>\n\n<p>\n	Belirlenmiş vaktinde, g&ouml;n&uuml;l birlikteliğinde y&uuml;ce Allah ile m&uuml;nacata durmak insanın g&ouml;nl&uuml;n&uuml; gaflet kirinden arındırıp parlatır. D&uuml;nya hayatının kendisi gaflet doğurucu &ouml;zelliğe sahiptir. Bazen d&uuml;nya, insanı kendisiyle &ouml;yle meşgul eder ki, artık kendisi de d&acirc;hil olmak &uuml;zere her şeyi unutur. Namaz ise insanın kendisini yeniden yapılandırması, &ouml;z&uuml;n&uuml;n &ouml;z&uuml;n&uuml; bulması ve kendisini gaflet şeytanının pen&ccedil;esinden kurtarması i&ccedil;in eşsiz bir fırsattır.</p>\n\n<p>\n	İmam Muhammed Bakır (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Farz namazları koruyup vaktinde kılan bir m&uuml;min gafillerden olmaz.&rdquo;</em><a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	5-&Ccedil;evreyi değiştirme ve gaflet ortamından uzaklaşma:</p>\n\n<p>\n	Gafillerin ve abesle iştigal edenlerin meclisleri gibi bazı ortam ve muhitler, hatta bazı toplantılar ve şehirler vardır ki, insanı gaflete &ccedil;ağırmaktadır. Gafletten kurtulmak isteyen kimse, bu t&uuml;r meclislere katılmamalı ve hicret başlatmalıdır. Aksi takdirde gafletten kurtulmak g&uuml;&ccedil;leşecektir.</p>\n\n<p>\n	M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Gaflet ve zul&uuml;m konaklarından, Allah&rsquo;a itaate yardımcıların az olduğu yerlerden sakın!&rdquo;</em><a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	6-S&uuml;rekli olarak y&uuml;ce Allah&rsquo;ı anmak:</p>\n\n<p>\n	Ş&uuml;phesiz ki, s&uuml;reğen şekliyle y&uuml;ce Allah&rsquo;ı anmak g&ouml;nle uyanış, ruha sefa verir ve basiret g&uuml;z&uuml;n&uuml; a&ccedil;ar. Bunun ışığında insan, hakkı hak ve batılı batıl olarak g&ouml;r&uuml;r, mutluluğunun dost ve d&uuml;şmanını teşhis edebilecek bir g&uuml;&ccedil; kazanır.</p>\n\n<p>\n	Bundan dolayıdır ki, M&uuml;minler Emiri Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Devamlı zikir yardımıyla gaflet yok olur.&rdquo;</em><a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Z&acirc;riy&acirc;t, 56</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Haşr, 19</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Ahz&acirc;b, 41-42</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Nehcu&rsquo;l-Fesahat, c: 1, s: 363</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Kehf, 28</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Kehf, 24</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- A&rsquo;r&acirc;f, 179</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Guraru&rsquo;l-Hikem, gaflet maddesi</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Guraru&rsquo;l-Hikem, gaflet maddesi</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Biharu&rsquo;l-Envar, c: 78, s: 164</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Guraru&rsquo;l-Hikem, gaflet maddesi</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Age</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Age</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- M&uuml;nacat-ı Şabaniyye</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Zuhr&ucirc;f, 36</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Guraru&rsquo;l-Hikem, gaflet maddesi</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Mizanu&rsquo;l-Hikmet, c: 3, gaflet babı, 15189. hadis</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Guraru&rsquo;l-Hikem, gurur maddesi</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Tuhefu&rsquo;l-Uk&ucirc;l, s: 549</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Biharu&rsquo;l-Envar, c: 74, s: 60</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Age, c: 74, s: 293</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Hisal, Şeyh Saduk, s: 138</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Biharu&rsquo;l-Envar, c: 75, s: 115</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Nehc&rsquo;&uuml;l Belağa, hikmetli s&ouml;zler, 124. hadis</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Guraru&rsquo;l-Hikem, gaflet maddesi</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Biharu&rsquo;l-Envar, c: 74, s: 237</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Biharu&rsquo;l-Envar, c: 74, s: 112</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Mizanu&rsquo;l-Hikmet, c: 3, 15188. hadis</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Furu-u Kaf&icirc;, c: 3, s: 270</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Guraru&rsquo;l-Hikem, 2600. hadis</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Age, 4269</p>\n	</div>\n</div>','Zikir','','publish','closed','open','','zikir','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3085',0,'post','',0),(3086,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Hi&ccedil; bilmeyiz ve hi&ccedil; d&uuml;ş&uuml;nmeyiz; insan nadiren yaşar, nadiren yaşadığını da nadiren bilir. Acaba &ouml;l&uuml;m de nadiren yaşanılır mı? İnsan, yaşamında bazen &ouml;l&uuml;p sonra yine yaşar mı? Bilmem, ama &ouml;l&uuml;m&uuml;n kesin yaşanılacağı malumumuzdur.</p>\n\n<p>\n	&Ouml;l&uuml;m&uuml;n bir kenarı var, bir ucu bucağı, bir sesi, soğukluğu, başı, sonu, artısı eksisi ve &ouml;l&uuml;m&uuml;n bir nuru var yahut zulmeti&hellip; Tanıdığım bazıları &ouml;ld&uuml;ğ&uuml;nde y&uuml;zleri nurlandı, y&uuml;zlerindeki acı ve yaşlılık izleri gitti, yerini d&uuml;ğ&uuml;n arifesindeki gelinlerin temiz tebess&uuml;m&uuml; aldı&hellip;</p>\n\n<p>\n	Bazıları az yaşar, bazıları &ccedil;ok. Uzun bir &ouml;m&uuml;r veya kısa, ama bitiyor! Ne zaman, ka&ccedil; yaşında &ouml;l&uuml;m d&uuml;ş&uuml;n&uuml;lmeye başlanılır, bilmem; lakin d&uuml;ş&uuml;n&uuml;l&uuml;r, insan ka&ccedil;mak istese de ka&ccedil;amaz, bazen gelir akla. Bazense arzulanır; &ouml;l&uuml;m&uuml;n tadını, y&uuml;z&uuml;n&uuml; bilmeden insan ona kavuşmak ister.</p>\n\n<p>\n	Peki, &ouml;l&uuml;m neden istenilir? Bazıları Sevgiliye kavuşmak, ebed&icirc; olmak i&ccedil;in can atar &ouml;l&uuml;me. Yaşam onlar i&ccedil;in ayrılık diyarıdır; oysa &ouml;l&uuml;m, sevgilileri birleştiren en kısa ve en g&uuml;zel yol.</p>\n\n<p>\n	Hafıza! Şik&acirc;yeti hicran &ccedil;e mi-koniy?&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Der hicr vesl başed-o der zulmet-est nur</p>\n\n<p>\n	Hafız! Hicranda bunca sızlanma niye?&nbsp;&nbsp;</p>\n\n<p>\n	Ayrılıkta kavuşma var, karanlıktadır nur</p>\n\n<p>\n	Bazıları yaşamda acı &ccedil;ektikleri i&ccedil;in &ouml;l&uuml;m&uuml; ister, &ouml;l&uuml;m&uuml; yokluk bildikleri i&ccedil;in&hellip; &Ouml;l&uuml;m varlık &acirc;leminden, yani acılar diyarından tamamen kopup yokluk &acirc;leminde huzura kavuşmaktır&hellip; Peki ya &ouml;l&uuml;m sonrası yokluk değil de daha sonsuz, daha b&uuml;y&uuml;k ve daha elemli bir yaşam varsa?! &Ccedil;ocukluğumdan beri, bunların h&acirc;lini hep merak etmişimdir, bir ateistin duasını merak ettiğim gibi&hellip; Ne kadar korkun&ccedil; ve aynı zaman da g&uuml;l&uuml;n&ccedil;, insanın inanmadığı bir yere yolcu olması...</p>\n\n<p>\n	&Ouml;l&uuml;m bir yokluk (!). &Ouml;yle zannediyor inan&ccedil;sızlar ve korkuyorlar. Oysa &ouml;l&uuml;m kadar yeniden diriliş de sabit bir ger&ccedil;ek. Eşyanın perde &ouml;n&uuml;ne &ldquo;inan&ccedil;sız&rdquo; bir bakış a&ccedil;ısıyla bakınca, &ccedil;ok şey gibi kıyamet saati de korkun&ccedil;. Bilinmeyene karşı duyulan dehşet gibi. Fakat varlığa &ldquo;iman&rdquo; adesesinden nazar edince &ouml;l&uuml;m de, kıyamet sahneleri de bir başka harika, b&uuml;t&uuml;n h&acirc;diseler kadar harika. Manası derin, geniş, y&uuml;ksek ve b&uuml;y&uuml;k bir takdir-i il&acirc;h&icirc;dir o.</p>\n\n<p>\n	Evet, iman bir cennet; d&uuml;nyada da, ukbada da. K&uuml;f&uuml;rse malum... Şimdi semanın yerlilere son mesajından bir kitabe, bir hitabe ile tefekk&uuml;re ve muhasebeye &ccedil;ekilme zamanı: <em><strong>&ldquo;İnsanların hesaba &ccedil;ekilecekleri vakit &ccedil;ok yaklaştı; ama onlar h&acirc;l&acirc; koyu bir gaflet i&ccedil;inde haktan y&uuml;z &ccedil;evirmekteler.&rdquo;</strong></em> (Enbiy&acirc;, 21/1)</p>\n\n<p>\n	Genelde insan pek &ouml;l&uuml;m&uuml; istemez, hatta &ouml;l&uuml;m&uuml;n adı geldiğinde &ldquo;konuyu değiştir&rdquo; der. İnsan &ouml;l&uuml;m&uuml; istemez, zira arzularıyla d&uuml;nyaya bağlanmıştır. Bu kadar &ccedil;ok sevdiği d&uuml;nya ve mafihadan nasıl vazge&ccedil;sin, nasıl da bırakıp ukbaya hicret etsin? Ger&ccedil;ek hayatın i&ccedil;in ne g&ouml;nderdin ki şimdi de bu yolculuğa &ccedil;ıkmak isteyesin? Tek amacı d&uuml;nya olan insan &ouml;l&uuml;mden korkar, geceleri k&acirc;bus dolu r&uuml;yalardır &ouml;l&uuml;m onun i&ccedil;in. Fakat istese de, istemese de bu yolculuğa &ccedil;ıkmak zorunda. &Ccedil;&uuml;nk&uuml; &ouml;l&uuml;m insanların alınlarına vurulmuş bir damga gibidir, asla silemez ve asla temizlenmez.</p>\n\n<p>\n	&Ouml;l&uuml;m aslında korkun&ccedil; değil, &ouml;l&uuml;m&uuml; korkun&ccedil; yapan bizim amellerimizdir. Ger&ccedil;ekte &ouml;l&uuml;m insanın m&uuml;kemmelleşme yolunda gidişatının bir par&ccedil;asıdır, tek&acirc;m&uuml;le ait bir aşama. Allah insanı mutlak kemale ulaşması i&ccedil;in yarattı, hi&ccedil;bir şekilde bu mutlak kemale ulaşmak tam anlamıyla d&uuml;nyada m&uuml;mk&uuml;n olamaz, ne d&uuml;nya buna m&uuml;saittir ve ne de fiziksel &ldquo;ben&rdquo;imiz. Eşref-i mahl&ucirc;kat (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;İnsan uykudadır, &ouml;l&uuml;r ve uyanır.&rdquo;</em></p>\n\n<p>\n	İşte bu esnada namaz, nasıl uyanacağını ve nasıl &ccedil;ok bağlandığı bu d&uuml;nyadan kopacağını &ouml;ğretiyor insana. Aynı şekilde oru&ccedil; da bu g&uuml;c&uuml; insana vermektedir. İnsanın erken uyanmasını sağlayan bu iki etkenin aksine, insanın daha derin uykuya dalmasını sağlayan etken de, d&uuml;nyev&icirc; arzu ve isteklerdir. Bunu y&uuml;ce Allah Yahudileri muhatap kılarak bizlere ş&ouml;yle bildiriyor:</p>\n\n<p>\n	<strong>&ldquo;Yemin olsun ki, sen onları yaşamaya karşı insanların en d&uuml;şk&uuml;n&uuml; olarak bulursun. Her biri de arzular ki, bin sene yaşasın.&rdquo;</strong> (Bakara, 2/96)</p>\n\n<p>\n	Yahudilerin en belirgin &ouml;zelliği, &ouml;l&uuml;mden &ccedil;ok korkmalarıdır; zira &ccedil;ok yaşamak isterler. D&uuml;nyada uzun yıllar yaşamayı arzulamak, Kur&rsquo;&acirc;n k&uuml;lt&uuml;r&uuml;nde beğenilmeyen, k&ouml;t&uuml; &ouml;zelliklerden biridir. D&uuml;nyada &ccedil;ok yaşamak &ouml;nemli değil, &ouml;nemli olan nasıl yaşamaktır. Sınava girdiğimizde soruları on dakikada yahut altmış dakikada yapmanın hi&ccedil;bir farkı olmadığı gibi.</p>\n\n<p>\n	Evet, &ouml;l&uuml;m, bizim zihinlerimizde bir yıkılıştır, bir dağılıştır; tıpkı korkun&ccedil; bir deprem gibi, her şeyi yerle bir eden tufan gibi. Tabi ilk etapta hayale gelen g&ouml;r&uuml;nt&uuml;ler bunlar. Fakat aslında bir kuruluştur o, kusursuz bir kuruluşun ilk merhalesi. Yani fani d&uuml;nya malzemelerinden, baki bir &acirc;lem inşa etmek. Su bulanmadan durulmaz. Hamur yoğrulmadan ekmek olmaz. D&uuml;nyada birbirine karışık vaziyette bulunan hayır ve şer, hayırlılar ve şerliler de kıyametle tam halla&ccedil; olur ve sonra yeniden haşirle tamamen birbirlerinden ayrılırlar. Olaya bu asl&icirc; y&ouml;n&uuml;yle bakmak gerek. Ne muhteşem, ne m&uuml;kemmel bir icraat! Zira &ouml;l&uuml;m zorluklar ve acılar diyarından mutluluk diyarına ge&ccedil;iştir; kıyamet de adı &uuml;st&uuml;nde yeniden dirilme, ayağa kalkma, kurulma, bina edilme demek.</p>\n\n<p>\n	Kıyamet vakti deyince, hayalde beliren genel sahneler&hellip; &Ouml;nce y&uuml;rekleri yırtan bir sayha kopar! T&uuml;m varlık &acirc;lemi, canlı cansız her şey dehşete d&uuml;şer. Sonrasında mı? T&uuml;m &ccedil;ekimini kaybeden g&uuml;neş sistemi birbirine girer, her şey parampar&ccedil;a olur, d&uuml;zen, intizam bozulur, yerle g&ouml;k, arşla ferş darmadağın olur. Samanyoluları ipi kopan tesbih misali sa&ccedil;ılır, galaksiler, yıldızlar, g&uuml;neşin cazibesini kaybetmesiyle y&ouml;r&uuml;ngesinden &ccedil;ıkan gezegenler birbirleriyle &ccedil;arpışırlar ve par&ccedil;a par&ccedil;a olur aylar, d&uuml;nyalar&hellip; Ve derken her şeyi yerle bir eden ıslık ıslık kasırgalar, dağları s&ouml;k&uuml;p fırlatan tufanlar, karaları yutan deniz dalgaları, d&ouml;rt bir yandan fışkıran lavlar, cehennem gibi kaynayan magmalar, her yeri saran alev alev yangınlar, yery&uuml;z&uuml;n&uuml; yeraltına katıp karıştıran depremler... Ağrı dağı bile denizde boğulur. Sonrasında okyanuslar bir kazan misali kaynatılır. T&uuml;m bunlarla birlikte bir &ouml;m&uuml;r insanın uğruna kanlar akıttığı, gurur ve kibirle &ouml;v&uuml;nd&uuml;ğ&uuml; apartmanlar, saraylar, abideler tuz buz olur; ne kilise kalır, ne havra ve ne de cami. Enkazlar altında kalan canlar, şak şak yarılan yollar, ekinler gibi yanan ormanlar, bir anda silinip giden tarih&icirc; &uuml;mranlar, k&ouml;yler, kentler ve devletler...</p>\n\n<p>\n	Anneler &ccedil;ocuğunu d&uuml;ş&uuml;r&uuml;r, bebeler annesinin delirişini g&ouml;r&uuml;r, baba evladını &ouml;ylece koyup ka&ccedil;ar; fakat &ldquo;fe eyne tezhebun?&rdquo;, ne bir ka&ccedil;ış yeri ve ne de firar mahalli bırakılmıştır. &Ouml;d&uuml; kopar insanın, &ccedil;ığlıklar ser verir, biri d&uuml;şer, biri kalkar, biri karnını tutar, herkes şaşkın, herkes hezeyan, heyecan ve feveranlarla. Ne mal fayda verir, ne evlat, ne şu, ne bu. Hızır bile yetişemez &ldquo;Eyne&rsquo;l-Meferr?/Yok mu ka&ccedil;ıp sığınılacak bir yer, yok mu?&rdquo; &ccedil;ağrılarına. Herkes birbirinden ka&ccedil;ar. Yalnız bir Nebi (s.a.a) var; herkes kendi derdinde, O herkesin derdinde.</p>\n\n<p>\n	B&ouml;ylece herkes &ouml;l&uuml;r, mukarreb melekler bile. Yerler cansız insan cesetleriyle dolar. Bir saniye &ouml;nce şiddet-i zuhurundan g&ouml;remediği hakikatı, &acirc;y&acirc;n-bey&acirc;n m&uuml;şahede eder. Dağılan bedeniyle, bedenindeki g&ouml;z&uuml;yle değil, ruhuyla, yani kendisiyle. Muhteşem k&acirc;inat, muhteşem bir enkazdır artık&hellip;</p>\n\n<p>\n	Sonrasında mı? Ya sağ ehlindensin ya da sol. İnsanlar ve cinler bu iki ana gruptur. Her ikisinin de sağcıları ve solcuları vardır. Sağ ehli, yani cennetlikler, sol ehli yani cehennemlikler.</p>\n\n<p>\n	Sağ ehlinden bazıları sorgusuz sualsiz, bazıları u&ccedil;arak, bazıları y&uuml;r&uuml;yerek, bazıları yavaş yavaş, bazıları da y&uuml;z&uuml;st&uuml; s&uuml;r&uuml;nerek girer cennete. Sol ehli ise cehennem yolcusudur; kimileri sorgusuz sualsiz, kimileri yaka-pa&ccedil;a, kimileri elinde kelep&ccedil;e, ayağında pranga, kimileri s&uuml;r&uuml;nerek, kimileri herkesin &ouml;n&uuml;nde rezil r&uuml;sva edildikten sonra, kimileriyse ateşten zincirlere vurularak&hellip;</p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;ın ve Peygamber&rsquo;in s&ouml;z&uuml; aşik&acirc;r olur, b&ouml;ylece ger&ccedil;ek hayat başlar, ebediyen s&uuml;recek bir yaşam. Cennet ve cehennem kapıları bir daha a&ccedil;ılmamak &uuml;zere m&uuml;h&uuml;rlenir ve i&ccedil;indekiler sonsuz olurlar; ya ebed&icirc; saadet veya ebed&icirc; şekavet i&ccedil;inde. Ama herkesin (cennetliklerin de, cehennemliklerin de) dudağında aynı kelime: Keşke, ah keşke!</p>\n\n<p>\n	Keşke &ouml;tede hi&ccedil; &ldquo;keşke&rdquo; demeyeceklerden olabilsek! Şair ne hikmetli s&ouml;yler:</p>\n\n<p>\n	Y&acirc; men bi d&uuml;ny&acirc;hu&rsquo;şteğal / Kad ğarrah&ucirc; t&ucirc;lu&rsquo;l-emel</p>\n\n<p>\n	Eve lem yezel f&icirc; gafletin / Hatt&acirc; den&acirc; minh&uuml;&rsquo;l-ecel</p>\n\n<p>\n	el-Mevt&uuml; ye&rsquo;t&icirc; bağteten / Ve&rsquo;l-kabru sund&ucirc;ku&rsquo;l-amel</p>\n\n<p>\n	Isbir al&acirc; ehv&acirc;ih&acirc; / L&acirc; mevte ill&acirc; bi&rsquo;l-ecel.</p>\n\n<p>\n	Ey kendi d&uuml;nyasıyla meşgul olan kişi!</p>\n\n<p>\n	Tul-i emel aldattı senin gibilerini</p>\n\n<p>\n	&Ouml;yle gaflet i&ccedil;inde y&uuml;z&uuml;p gitmedi mi?</p>\n\n<p>\n	Ta ki eceli ona gizlice yaklaşıverdi</p>\n\n<p>\n	&Ouml;l&uuml;m zaten (şok gibi) apansızın gelir</p>\n\n<p>\n	Kabir ise amellerin sandığıdır</p>\n\n<p>\n	Kabrin korkularına g&ouml;ster sabır</p>\n\n<p>\n	Zira &ouml;l&uuml;m ancak ecel ile olur.</p>','Ölüm; Kum Saatinin Bittiği An','','publish','closed','open','','olum-kum-saatinin-bittigi-an','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3086',0,'post','',0),(3087,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h2 align=\"center\">\n	&nbsp;</h2>\n\n<p>\n	<strong>&quot;Ahl&acirc;k&quot;</strong> l&uuml;gatte; &quot;huy, miza&ccedil;, karakter ve tabiat&quot; anlamına gelen &quot;hulk&quot; kelimesinin &ccedil;oğuludur. İnsanın fizik&icirc; yapısına &quot;halk&quot; ve manev&icirc; yapısına &quot;hulk&quot; denilir. Terminoloji olarak &quot;ahl&acirc;k&quot;; bir kişinin iyi veya k&ouml;t&uuml; olarak nitelenmesine sebep olan manev&icirc; değerleri, huyları ve bunların tesiriyle ortaya koyduğu davranışlarının b&uuml;t&uuml;n&uuml;ne verilen addır.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;de, &quot;ahl&acirc;k&quot; kavramının tekili olan &quot;hulk&quot; s&ouml;zc&uuml;ğ&uuml;; bir yerde,<strong> &quot;Bu, eskilerin inan&ccedil;larından başka bir şey değil.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> (&quot;inan&ccedil;, &ouml;rf ve &acirc;det&quot; manasında), diğer yerde de, <strong>&quot;Muhakkak ki sen, en g&uuml;zel bir ahl&acirc;ka sahipsin!&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> (&quot;ahl&acirc;k&quot; anlamında) olmak &uuml;zere toplam iki yerde ge&ccedil;mektedir.</p>\n\n<p>\n	İnsanın mizacı, huyu, karakteri ve tabiatı iyi olabileceği gibi, k&ouml;t&uuml; de olabilir. İyi huy ve davranışlara; &quot;ahl&acirc;k-ı hasene=g&uuml;zel huylar&quot;, &quot;ahl&acirc;k-ı hamide=&ouml;v&uuml;lm&uuml;ş huylar&quot;, &quot;ahl&acirc;k-ı f&acirc;zıla=&uuml;st&uuml;n huylar&quot;, &quot;ahl&acirc;k-ı ker&icirc;me=kerim huylar&quot; adı verilmiş; k&ouml;t&uuml; huy ve davranışlara da, &quot;ahl&acirc;k-ı kabiha=&ccedil;irkin huylar&quot;, &quot;ahl&acirc;k-ı seyyie=k&ouml;t&uuml; huylar&quot;, &quot;ahl&acirc;k-ı zem&icirc;me=yerilmiş huylar&quot; denilmiştir.</p>\n\n<h2 align=\"center\">\n	&Ouml;v&uuml;len İnsanın Ahl&acirc;kı ve Davranışları</h2>\n\n<h3>\n	Allah&#39;a Karşı Saygılı Olmak ve O&#39;nun Azabından Sakınmak (Takva)</h3>\n\n<p>\n	<strong>&quot;Ey &Acirc;demoğulları! Size &ccedil;irkin yerlerinizi &ouml;rtecek bir elbise, ayrıca s&uuml;sleneceğiniz bir elbise indirdik. Takva elbisesi hepsinden hayırlıdır! İşte bu, Allah&#39;ın ayetlerindendir. Umulur ki d&uuml;ş&uuml;n&uuml;p ibret alırlar.&quot;</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Allah&#39;tan korkup &ccedil;ekinin ve doğru insanlarla beraber olun!&quot;</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h3>\n	Allah&#39;ı Sevmek ve O&#39;nu Anmak (Zikir)</h3>\n\n<p>\n	<strong>&quot;Sabah-akşam Rabbinin ismini zikret! Gecenin bir kısmında O&#39;na ibadet et ve gece uzun bir s&uuml;re O&#39;nu tesbih et!&quot;</strong><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>&quot;Ger&ccedil;ek m&uuml;minler, ancak o m&uuml;minlerdir ki, Allah anıldığı zaman y&uuml;rekleri &uuml;rperir, karşılarında ayetleri okunduğu zaman imanlarını artırır ve Rablerine tevekk&uuml;l ederler.&quot;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<h3>\n	Allah&#39;a İ&ccedil;ten Bağlılık (Samimiyet / İhl&acirc;s)</h3>\n\n<p>\n	<strong>&quot;De ki: &#39;Size o isteklerinizden daha hayırlısını haber vereyim mi? Korkup sakınan (halis) kullar i&ccedil;in Rablerinin yanında, altından ırmaklar akan ve ebed&icirc; olarak kalacakları cennetler vardır. Orada kendileri i&ccedil;in gayet temiz zevceler ile, Allah&#39;ın rızası vardır.&#39; Allah kullarını hakkıyla g&ouml;r&uuml;p g&ouml;zetir.&quot;</strong><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>&quot;Muhammed Allah&#39;ın peygamberidir. Onunla beraber olanlar, k&acirc;firlere karşı &ccedil;ok &ccedil;etin, kendi aralarında gayet merhametlidirler. Onları r&uuml;k&ucirc; ve secde edenler olarak g&ouml;r&uuml;rs&uuml;n. Allah&#39;tan l&uuml;tuf ve rızasını isterler. Belirtileri, secde izinde y&uuml;zlerindedir. Bu, onların Tevrat&#39;taki vasıflarıdır. İncil&#39;deki vasıfları da; filizini &ccedil;ıkarmış, onu kuvvetlendirmiş, sonra kalınlaşmış, dalları g&ouml;vdesi &uuml;zerinde doğrulmuş, &ccedil;ift&ccedil;ilerin hoşuna giden bir ekin gibidir. Bu misal, k&acirc;firleri &ouml;fkelendirmek i&ccedil;indir. Allah, iman edip de iyi işler yapanlar i&ccedil;in b&uuml;y&uuml;k bir m&uuml;k&acirc;fat vaat etmiştir! &quot;</strong><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<h3>\n	Allah&#39;a Karşı Minnettarlık (Ş&uuml;k&uuml;r)</h3>\n\n<p>\n	<strong>&quot;Şanım hakkı i&ccedil;in, Lokman&#39;a, &#39;Allah&#39;a ş&uuml;kret!&#39; diye hikmet verdik. Her kim ş&uuml;krederse, kendi lehine eder, her kim de nank&ouml;rl&uuml;k ederse, ş&uuml;phesiz ki Allah hi&ccedil;bir şeye muhta&ccedil; değildir ve &ouml;v&uuml;lmeye l&acirc;yıktır!&quot;</strong><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	<strong>&quot;Sabah ve akşam, i&ccedil;inden tazarru ile yalvararak, gizlice ve kendin işitecek kadar bir sesle Rabbini zikret de gafillerden olma!&quot;</strong><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>&quot;Cel&acirc;lim hakkı i&ccedil;in, siz &ouml;l&uuml;mle karşılaşmadan evvel onu temenni ediyordunuz; fakat işte onu g&ouml;rd&uuml;n&uuml;z, h&acirc;l&acirc; bakıp duruyorsunuz! Muhammed de ancak bir resuld&uuml;r; ondan evvel de resuller hep geldi ge&ccedil;ti. Şimdi o &ouml;l&uuml;r veya katledilirse, siz gerisin geriye mi d&ouml;neceksiniz? Her kim geriye d&ouml;nerse, elbette Allah&#39;a bir zarar verecek değildir; fakat Allah ş&uuml;kredenlere yarın m&uuml;k&acirc;fatını verecektir!&quot;</strong><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	<strong>&quot;Sonra belki ş&uuml;kredersiniz diye, &ouml;l&uuml;m&uuml;n&uuml;zden sonra size yeniden hayat verdik.&quot;</strong><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<h3>\n	Allah&#39;tan &Ouml;z&uuml;r ve Bağışlanma Dilemek (T&ouml;vbe ve İstiğfar)</h3>\n\n<p>\n	<strong>&quot;Hem Rabbinizin mağfiretini isteyin, sonra O&#39;na t&ouml;vbe edin ki sizi muayyen bir zamana kadar g&uuml;zel bir surette yaşatsın ve her fazl sahibine fazlını versin ve eğer y&uuml;z &ccedil;evirirseniz, haberiniz olsun ki ben sizin başınıza gelecek b&uuml;y&uuml;k bir g&uuml;n&uuml;n azabından korkarım!&quot;</strong><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	<strong>&quot;Bunlar; sabredenler, doğru olanlar, g&ouml;n&uuml;lden kul olanlar, iyilik yapanlar, seher vakitlerinde, &#39;Rabbimiz! Ş&uuml;phesiz biz inandık, g&uuml;nahlarımızı bağışla, bizi ateşin azabından koru!&#39; diye bağışlanma dileğinde bulunanlardır.&quot;</strong><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Allah&#39;a, ger&ccedil;ek bir pişmanlıkla t&ouml;vbe edin! Umulur ki Rabbiniz k&ouml;t&uuml;l&uuml;klerinizi &ouml;rter; Allah&#39;ın, Peygamber&#39;i ve onunla beraber iman edenleri utandırmayacağı g&uuml;nde; sizleri, altından ırmaklar akan cennetlere koyar. Nurları &ouml;nlerinden ve sağlarından koşarken, &#39;Ey Rabbimiz! Bizim nurumuzu tamamla ve bizleri bağışla! Ş&uuml;phesiz ki sen her şeye g&uuml;c&uuml; yetensin.&#39; diyecekler.&quot;</strong><a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<h3>\n	Allah&#39;ı Yardıma &Ccedil;ağırmak (Dua)</h3>\n\n<p>\n	<strong>&quot;Rabbimiz buyurdu: Bana dua edin, duanızı kabul edeyim. Bana kulluk etmeyi gururlarına yedirmeyenler, yarın hor ve hakir olarak cehenneme gireceklerdir.&quot;</strong><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	<strong>&quot;Biz İl&acirc;h ve Rab olarak; sadece seni tanıdık ve sana inandık. İndirdiğin kitaba iman ettik ve Resul&uuml;&#39;ne t&acirc;bi olduk. Yalnız sana ibadet ederiz ve sadece senden yardım dileriz. Bizi sırat-ı m&uuml;stakime eriştir.&quot;</strong><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	<strong>&quot;Ya Rab! Hesabın g&ouml;r&uuml;leceği g&uuml;n, bizi, anamızı-babamızı ve b&uuml;t&uuml;n m&uuml;minleri bağışla!&quot;</strong><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>&quot;Ya Rab! Bize hidayet verdikten sonra kalplerimizi eğriltme. Bize, tarafından bir rahmet bağışla.&quot;</strong><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	<strong>&quot;Ya Rab! B&uuml;t&uuml;n kullarının diriltilecekleri, mal ve evl&acirc;tların fayda vermeyeceği bir g&uuml;nde, bizi rezil ve r&uuml;sva eyleme!&quot;</strong><a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>&quot;Ya Rab! G&uuml;nahlarımızı ve davranışlarımızdaki aşırılıkları bağışla ve ayaklarımızı sabit kıl.&quot;</strong><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<h3>\n	Allah&#39;a G&uuml;venmek ve O&#39;na Dayanmak (Tevekk&uuml;l)</h3>\n\n<p>\n	<strong>&quot;O, doğunun ve batının Rabbidir; O&#39;ndan başka il&acirc;h yoktur, ancak O vardır! Sadece O&#39;nu vekil tut!&quot;</strong><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	<strong>&quot;Daima diri ve hi&ccedil; &ouml;lmeyecek olan Allah&#39;a tevekk&uuml;l et! O&#39;nu hamt ile tesbih eyle! Kullarının g&uuml;nahlarından O&#39;nun haberdar olması yeter!&quot;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<h3>\n	Kardeşlik ve Barış (Sulh)</h3>\n\n<p>\n	<strong>&quot;Hepiniz Allah&#39;ın ipine sımsıkı tutunun, birbirinizden ayrılmayın ve Allah&#39;ın &uuml;zerinizdeki nimetini d&uuml;ş&uuml;n&uuml;n!...&quot;</strong><a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Kendinizden olmayanları dost edinmeyin! Sizi şaşırtmakta kusur etmezler, sıkıntıya d&uuml;şmenizi arzu ederler...&quot;</strong><a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	<strong>&quot;Ey inananlar! M&uuml;minleri bırakıp da k&acirc;firleri dost edinmeyin! Allah i&ccedil;in aleyhinizde apa&ccedil;ık bir delil vermek ister misiniz?</strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	<strong>&quot;M&uuml;minler ancak kardeştirler. Onun i&ccedil;in iki kardeşiniz arasını d&uuml;zeltin ve Allah&#39;tan korkun ki, merhamet olunasınız!&quot;</strong><a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<h3>\n	Birlik ve Beraberlik (İttihat ve İttifak)</h3>\n\n<p>\n	&quot;Ve şu kendilerine a&ccedil;ık deliller geldikten sonra ayrılık &ccedil;ıkarıp ihtil&acirc;f edenler gibi olmayın! Onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır!&quot;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&quot;Allah&#39;a ve Resul&uuml;&#39;ne itaatten ayrılmayın ve birbirinizle &ccedil;ekişmeyin! Sonra i&ccedil;inize korku d&uuml;şer ve kuvvetiniz elden gider ve sabırlı olun; &ccedil;&uuml;nk&uuml; Allah sabredenlerle beraberdir!&quot;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	<strong>&quot;Ki onlar Allah&#39;ın ahdini, misak ile bağlandıktan sonra bozarlar. Allah&#39;ın vaslını emrettiğini ayırırlar ve yery&uuml;z&uuml;nde fesat &ccedil;ıkarırlar. İşte bunlar, h&uuml;srana d&uuml;şenlerin ta kendileridir!&quot;</strong><a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	<strong>&quot;Bir de sabır ile, sal&acirc;t ile Allah&#39;tan yardım isteyin. Ger&ccedil;i bu, nefislerinize ağır gelse de, Allah&#39;a saygılı kimselere ağır gelmez.&quot;</strong><a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<h3>\n	Ağırbaşlılık (Vakar)</h3>\n\n<p>\n	<strong>&quot;Rahman&#39;ın kulları, o kimselerdir ki yery&uuml;z&uuml;nde tevazuuyla y&uuml;r&uuml;rler ve cahiller kendilerine laf attığı vakit, &#39;Sel&acirc;metle!&#39; derler. Ve onlar gecelerini Rablerine secde ederek, ayakta durarak ge&ccedil;irirler. Ve onlar, &#39;Ey Rabbimiz! Cehennem azabını bizden uzak tut; cidden onun azabı aralıksız s&uuml;ren bir işkencedir!&#39; derler.&quot;</strong><a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	<strong>&quot;Ey Peygamber&#39;in hanımları! Siz kadınlardan herhangi biri değilsiniz. Allah&#39;tan korkuyorsanız, yabancı erkeklerle konuşurken &ccedil;ekici ve yumuşak bir eda ile konuşmayın ki, kalben k&ouml;t&uuml;l&uuml;ğe meyilli kimseler bir &uuml;mide kapılmasın! Fakat &ouml;rfe uygun bir şekilde konuşun! Evlerinizde vakarla oturun. Dışarı &ccedil;ıkarken de, cahiliyet d&ouml;nemindeki gibi, s&uuml;slenip &ccedil;ıkmayın. Namaz kılın, zek&acirc;t verin, Allah ve Resul&uuml;&#39;ne itaat edin!&quot;</strong><a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<h3>\n	Utanma (Hay&acirc;)</h3>\n\n<p>\n	<strong>&quot;O (Şeytan) size hep &ccedil;irkin ve murdar işleri emreder ve Allah&#39;a karşı, bilmediğiniz şeyleri s&ouml;ylemenizi ister.&quot;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong>[34]</strong></a></strong></p>\n\n<p>\n	<strong>&quot;M&uuml;min erkeklere s&ouml;yle; g&ouml;zlerini haramdan sakınsınlar, ırzlarını muhafaza etsinler. M&uuml;mine kadınlara da s&ouml;yle; g&ouml;zlerini haramdan sakınsınlar, ırzlarını muhafaza etsinler, ziynetlerini a&ccedil;masınlar; kendilerinden g&ouml;r&uuml;neni başka... Baş&ouml;rt&uuml;lerini g&ouml;ğ&uuml;slerine kadar salıversinler. Ziynetlerini başkalarına a&ccedil;masınlar...&quot;</strong><a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<h3>\n	Al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k (Tevazu)</h3>\n\n<p>\n	<strong>&quot;Sakın o k&acirc;firlerden bazılarına zevk aldırdığımız şeylerine bakma ve onlara karşı mahzun olma. M&uuml;minlere kanadını indir ve de ki:&nbsp; Haberiniz olsun ben, apa&ccedil;ık bir uyarıcıyım!&quot;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\"><strong>[36]</strong></a></strong></p>\n\n<p>\n	<strong>&quot;Sana t&acirc;bi olan m&uuml;minlere kanadını ger!&quot;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\"><strong>[37]</strong></a></strong></p>\n\n<p>\n	<strong>&quot;Rahman&#39;ın kulları o kimselerdir ki, yery&uuml;z&uuml;nde tevazuuyla y&uuml;r&uuml;rler ve cahiller laf attığı vakit &#39;Sel&acirc;metle!&#39; derler.&quot;</strong><a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<h3>\n	Dayanıklı Olma ve Direnme (Sabır)</h3>\n\n<p>\n	<strong>&quot;Ve sabırlı ol! Zira Allah iyilerin ecrini zayi etmez!&quot;</strong><a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	<strong>&quot;Sen sabret! Senin sabretmen de ancak Allah&#39;ın yardımı iledir. Onlara karşı mahzun olma, yaptıkları hile ve tuzaklardan dolayı da telaşlanma!...&quot;</strong><a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	<strong>&quot;Sabah-akşam Rablerine dua ederek, rızasını isteyen kullarla birlikte sen de sabret! ...&quot;</strong><a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	<strong>&quot;Andolsun sizi biraz korku, biraz a&ccedil;lık, biraz maldan, candan ve mahsullerden eksiklikle imtihan edeceğiz. Sabredenleri m&uuml;jdele!...&quot;</strong><a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	<strong>&quot;Onlar, Rablerinin rızasına ermek i&ccedil;in sabrederler, namazı dosdoğru kılarlar, kendilerine verdiğimiz rızklardan gizli-a&ccedil;ık infak ederler ve k&ouml;t&uuml;l&uuml;ğ&uuml; iyilik ile defederler! İşte d&uuml;nya yurdunun g&uuml;zel sonu bunlar i&ccedil;indir!&quot;</strong><a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<h3>\n	Kararlı Olmak (Sebat)</h3>\n\n<p>\n	<strong>&quot;M&uuml;minler ancak o kimselerdir ki, Allah&#39;a ve Resul&uuml;&#39;ne iman ettikten sonra ş&uuml;pheye d&uuml;şmeyip, Allah yolunda mallarıyla, canlarıyla m&uuml;cadele etmektedirler. İşte doğru ve samim&icirc; olanlar bunlardır!&quot;</strong><a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	<strong>&quot;O pislikten uzak dur ve Rabbin i&ccedil;in sabırlı ol!&quot;</strong><a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	<strong>&quot;Onun i&ccedil;in gevşeklik g&ouml;stermeyin ve &uuml;st&uuml;n olduğunuz h&acirc;lde barış i&ccedil;in yalvarmayın! Allah sizinledir ve &ccedil;alışmalarınızın g&uuml;c&uuml;n&uuml; asla eksiltmez!&quot;</strong><a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Bir d&uuml;şman k&uuml;mesiyle karşılaştığınız vakit sebat edin ve Allah&#39;ı &ccedil;ok anın ki kurtuluşa erebilesiniz!</strong><a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<h3>\n	Ana-Babaya İtaat (Valideyne İhsan)</h3>\n\n<p>\n	<strong>&quot;Rabbin, kendisinden başkasına kulluk etmeyin ve ana-babaya iyi davranın diye emretti. Onlardan birisi yahut ikisi yanında ihtiyarlık h&acirc;line gelirse, sakın onlara &#39;&ouml;f&#39; deme ve onları azarlama! İkisine de tatlı s&ouml;z s&ouml;yle. İkisine de merhamet kanadını a&ccedil; ve &#39;Rabbim! İkisine de, beni k&uuml;&ccedil;&uuml;kken terbiye ettikleri gibi, rahmet buyur!&#39; diye dua et.&quot;</strong><a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	<strong>&quot;İnsana, ana-babası hakkında g&uuml;zellik tavsiye ettik...&quot;</strong><a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	<strong>&quot;Biz insana, ana-babası hakkında iyilik tavsiye ettik. Anası onu zahmetle taşıdı ve zahmetle doğurdu. Taşınması ile s&uuml;t kesimi arası otuz aydır! Nihayet kemaline erdiği ve kırk yaşına girdiği zaman, &#39;Ey Rabbim! Anama ve babama ihsan buyurduğun nimetine ş&uuml;kretmemi ve razı olacağın g&uuml;zel bir iş yapmamı bana nasip et! Z&uuml;rriyetimden gelecek nesli de iyi kişiler eyle. &Ccedil;&uuml;nk&uuml; ben t&ouml;vbe ederek sadece sana y&ouml;neldim ve ben ger&ccedil;ek M&uuml;sl&uuml;manlardanım.&#39; diye dua eder.&quot;</strong><a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<h3>\n	Ahde Vefa Etmek (Vefa)</h3>\n\n<p>\n	<strong>&quot;Ey İsrailoğulları! Size ihsan ettiğim nimetimi hatırlayın ve ahdime vefa edin ki ahdinize vefa edeyim ve benden korkun!&quot;</strong><a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	<strong>&quot;Demek, o fasıklar hem bunları tanımayacaklar, hem de ne zaman bir ahit &uuml;zerine anlaşma yapsalar, her defasında mutlaka i&ccedil;lerinden bir g&uuml;ruh onu bozup atıverecek, &ouml;yle mi? Hatta az bir g&uuml;ruh değil, ekserisi ahit tanımaz imansızlar!&quot;</strong><a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	<strong>&quot;Onlar Allah&#39;a verdikleri s&ouml;ze sadık kalırlar ve misakı bozmazlar.&quot;</strong><a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a></p>\n\n<h3>\n	İyiliği Emredip, K&ouml;t&uuml;l&uuml;kten Nehyetmek</h3>\n\n<p>\n	<strong>&quot;Yavrucuğum! Namazı kıl, iyiliği emret ve k&ouml;t&uuml;l&uuml;kten sakındır. Başına gelene sabret. &Ccedil;&uuml;nk&uuml; bunlar &ccedil;ok &ouml;nemli işlerdendir.&quot;</strong><a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	<strong>&quot;Sen af yolunu tut, g&uuml;zellikle emret ve kendilerini bilmezlerden sarf-ı nazar eyle!&quot;</strong><a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	<strong>&quot;Onlar ki ellerindeki Tevrat ve İncil&#39;de yazılı bulacakları o resule, o &uuml;mm&icirc; peygambere t&acirc;bi olurlar. O onlara iyiliği emreder ve onları k&ouml;t&uuml;l&uuml;kten nehyeyler. Temiz ve hoş şeyleri onlara haram kılar. Sırtlarından ağır y&uuml;klerini ve &uuml;zerlerindeki bağları, zincirleri indirir atar! O vakit ona iman eden, ona kuvvet tazim eyleyen, ona yardımcı olan ve onun n&uuml;b&uuml;vvetiyle beraber indirilen nuru takip eyleyen kimseler yok mu, işte kurtuluşa erenler onlardır!&quot;</strong><a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	<strong>&quot;Sizden hayra davet eden, iyiliği emreden ve k&ouml;t&uuml;l&uuml;kten nehyeden bir &uuml;mmet olsun! İşte bunlar felahı bulanların ta kendileridir!&quot;</strong><a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a></p>\n\n<h3>\n	İyilerle Dost Olmak (Tevelli)</h3>\n\n<p>\n	<strong>&quot;Haksızlık yapanlardan yana olmayın. Yoksa size ateş dokunur, Allah&#39;tan başka hi&ccedil;bir dostunuz bulunmaz. Sonra yardım da g&ouml;remezsiniz.&quot;</strong><a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a></p>\n\n<p>\n	<strong>&quot;İnanıp hicret edenler, canlarıyla ve mallarıyla Allah yolunda cihat edenler ve onları barındırıp yardım edenler, işte bunlar birbirlerinin dostudurlar...&quot;</strong><a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a></p>\n\n<p>\n	<strong>&quot;Ey inananlar! Allah&#39;ın &ouml;fkesine uğramış bir toplumu dost edinmeyin. &Ccedil;&uuml;nk&uuml; onlar, ink&acirc;rcıların kabirde bulunan kimselerden umutlarını kestikleri gibi, ahiretten umutlarını kesmişlerdir.&quot;</strong><a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[60]</a></p>\n\n<h3>\n	Başkalarına Madd&icirc; Yardımda Bulunmak (İnfak)</h3>\n\n<p>\n	<strong>&quot;Vermeleri gerekeni, Rablerine d&ouml;necekleri i&ccedil;in kalpleri &uuml;rpererek verenler, işte onlar iyi işlerde yarış edenlerdir; onlar bu konuda ileri ge&ccedil;mişlerdir.&quot;</strong><a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[61]</a></p>\n\n<p>\n	<strong>&quot;Ellerindeki yiyeceklerini sevmelerine rağmen onu yoksula, yetime ve esire seve seve yedirirlerdi. &#39;Size ancak Allah rızası i&ccedil;in yediriyoruz, sizden ne bir karşılık isteriz, ne de bir teşekk&uuml;r! &Ccedil;&uuml;nk&uuml; biz Rabbimizden ve suratların ekşiyeceği kadar g&uuml;nden korkarız!&#39; (derlerdi.)&quot;</strong><a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[62]</a></p>\n\n<h3>\n	Namuslu Olmak (İffeti Korumak)</h3>\n\n<p>\n	<strong>&quot;Ey Peygamber! Eşlerine, kızlarına ve m&uuml;minlerin kadınlarına s&ouml;yle; dış elbiselerini &uuml;zerlerine alıp &ouml;rts&uuml;nler! Bu onların iffetli tanınmalarına, eza edilmemelerine en elverişli olanlardır. Allah &ccedil;ok bağışlayan ve merhamet edendir.&quot;</strong><a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a></p>\n\n<p>\n	<strong>&quot;K&ouml;t&uuml; kadınlar k&ouml;t&uuml; erkekler i&ccedil;in, k&ouml;t&uuml; erkekler k&ouml;t&uuml; kadınlar i&ccedil;indir. İyi kadınlar iyi erkekler i&ccedil;in, iyi erkekler de iyi kadınlar i&ccedil;indir... İnanan erkeklere s&ouml;yle, g&ouml;zlerini dikerek bakmasınlar&hellip; İnanan kadınlara da s&ouml;yle&hellip; &quot;</strong><a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[64]</a></p>\n\n<h2 align=\"center\">\n	Yerilen İnsanın Ahl&acirc;kı ve Davranışları</h2>\n\n<h3>\n	Allah&#39;a Karşı B&uuml;y&uuml;klenmek ve Kendini Yeterli G&ouml;rmek (Tekebb&uuml;r ve İstiğna)</h3>\n\n<p>\n	<strong>&quot;O, kendisine karşı kimsenin g&uuml;&ccedil; yetiremeyeceğini mi sanıyor?&quot;</strong><a href=\"#_edn65\" name=\"_ednref65\" title=\"\">[65]</a></p>\n\n<p>\n	<strong>&quot;İnsanlardan kimisi de vardır ki, ne bir ilme, ne bir rehbere, ne de aydınlatıcı bir kitaba istinat etmeksizin Allah hakkında m&uuml;nakaşa eder. Allah yolundan &ccedil;evirmek i&ccedil;in b&ouml;b&uuml;rlenerek m&uuml;cadele eder ki, d&uuml;nyada ona bir rezillik vardır, kıyamet g&uuml;n&uuml;de kendisine o yakıcı azabı tattıracağız.&quot;</strong><a href=\"#_edn66\" name=\"_ednref66\" title=\"\">[66]</a></p>\n\n<p>\n	<strong>&quot;B&ouml;b&uuml;rlenip kibirlenerek insanlardan y&uuml;z&uuml;n&uuml; &ccedil;evirme! Yery&uuml;z&uuml;nde &ccedil;alımla y&uuml;r&uuml;me! &Ccedil;&uuml;nk&uuml; Allah &ouml;v&uuml;nen, kurulup kasılan hi&ccedil; kimseyi sevmez.&quot;</strong><a href=\"#_edn67\" name=\"_ednref67\" title=\"\">[67]</a></p>\n\n<p>\n	<strong>&quot;Karşısında okunan Allah&#39;ın ayetlerini işitir de sonra kibrinden hi&ccedil; işitmemiş gibi davranır; işte onu gayet acıklı bir azap ile m&uuml;jdele!&quot;</strong><a href=\"#_edn68\" name=\"_ednref68\" title=\"\">[68]</a></p>\n\n<h3>\n	Allah&#39;a Karşı Nank&ouml;rl&uuml;k ve O&#39;na D&uuml;şmanlık (K&uuml;fr)</h3>\n\n<p>\n	<strong>&quot;Yine aldırmıyorlarsa, biz de seni onların &uuml;zerine g&ouml;zc&uuml; g&ouml;ndermedik ya! Sana d&uuml;şen ancak tebliğdir. Biz insana tarafımızdan bir nimet verdiğimiz vakit, onunla sevinir, yaptıklarına karşılık olarak başlarına bir fenalık gelirse, o vakit insan &ccedil;ok nank&ouml;r olur!&quot;</strong><a href=\"#_edn69\" name=\"_ednref69\" title=\"\">[69]</a></p>\n\n<p>\n	<strong>&quot;Kendisine dokunan bir sıkıntıdan sonra şayet tarafımızdan bir rahmet tattırırsak, o zaman da, &#39;Bu benim hakkım, kıyametin kopacağını da zannetmiyorum! Şayet Rabbime d&ouml;nd&uuml;r&uuml;lecek olursam, muhakkak benim i&ccedil;in O&#39;nun yanında daha g&uuml;zeli vardır.&#39; der. Fakat o vakit, ink&acirc;r edenlere neler yaptıklarını haber vereceğiz ve onlara muhakkak yoğun bir azap tattıracağız. Evet, insana nimet verdiğimiz vakit yan &ccedil;izer ve kendi bildiğine gider; kendisine şer dokununca da, artık uzun uzun duaya dalar.&quot;</strong><a href=\"#_edn70\" name=\"_ednref70\" title=\"\">[70]</a></p>\n\n<p>\n	<strong>&quot;Allah&#39;ı unutup da, Allah&#39;ın da kendilerine unutturduğu kimseler gibi olmayın! Onlar yoldan &ccedil;ıkmış kimselerdir.&quot;</strong><a href=\"#_edn71\" name=\"_ednref71\" title=\"\">[71]</a></p>\n\n<h3>\n	Yapılan İyiliği Başa Kakmak (Minnet)</h3>\n\n<p>\n	<strong>&quot;Onlar i&ccedil;leri &ccedil;ektiği h&acirc;lde, yiyeceği yoksula, &ouml;ks&uuml;ze ve esire yedirirler. &#39;Biz, sizi ancak Allah rızası i&ccedil;in doyuruyoruz, bir karşılık ve teşekk&uuml;r beklemiyoruz. Biz &ccedil;ok asık suratların bulunacağı bir g&uuml;nde Rabbimizden korkarız.&#39; derler.&quot;</strong><a href=\"#_edn72\" name=\"_ednref72\" title=\"\">[72]</a></p>\n\n<p>\n	<strong>&quot;Mallarını Allah yolunda veren ve başa kakıp incitmek i&ccedil;in, verdikleri şeyin ardına d&uuml;şmeyenlerin &ouml;d&uuml;lleri, Rablerinin katındadır. Onlara korku yoktur ve onlar &uuml;z&uuml;lmeyecektir.&quot;</strong><a href=\"#_edn73\" name=\"_ednref73\" title=\"\">[73]</a></p>\n\n<p>\n	<strong>&quot;Ey İnsanlar! Allah&#39;a ve ahiret g&uuml;n&uuml;ne inanmayan ve malını, insanlara g&ouml;steriş i&ccedil;in sarf eden kimse gibi iyiliklerinizi başa kakarak ve inciterek boşa &ccedil;ıkarmayın. B&ouml;yle olanın durumu, &uuml;zerinde biraz toprak bulunan yal&ccedil;ın kayaya benzer. &Uuml;zerine sağanak yağdığında, onu cascavlak/&ccedil;ırıl&ccedil;ıplak bırakır. B&ouml;ylece ellerinde, kazandıklarından bir şey kalmaz. Allah, ink&acirc;rcı toplumu doğru yola eriştirmez.&quot;</strong><a href=\"#_edn74\" name=\"_ednref74\" title=\"\">[74]</a></p>\n\n<p>\n	<strong>&quot;(Yaptığın iyiliği,) daha &ccedil;oğunu umarak başa kakma.&quot;</strong><a href=\"#_edn75\" name=\"_ednref75\" title=\"\">[75]</a></p>\n\n<h3>\n	Alay Etmek ve Lakap Takmak</h3>\n\n<p>\n	&quot;Ey inananlar! Bir topluluk diğer bir topluluğu alaya almasın, belki de onlar kendilerinden daha iyidirler. Kadınlar da başka kadınları alaya almasınlar, belki onlar daha iyidirler. Birbirinizle alay etmeyin, birbirinizi k&ouml;t&uuml; lakapla &ccedil;ağırmayın; inandıktan sonra yoldan &ccedil;ıkmakla nitelenmek ne k&ouml;t&uuml;d&uuml;r! T&ouml;vbe etmeyenler, işte onlar zalimlerdir.&quot;<a href=\"#_edn76\" name=\"_ednref76\" title=\"\">[76]</a></p>\n\n<p>\n	&quot;Diliyle &ccedil;ekiştirip, y&uuml;z&uuml;yle de alay eden kimsenin vay h&acirc;line!&quot;<a href=\"#_edn77\" name=\"_ednref77\" title=\"\">[77]</a></p>\n\n<h3>\n	İftira (B&uuml;htan)</h3>\n\n<p>\n	<strong>&quot;M&uuml;min erkeklere ve kadınlara, hi&ccedil;bir su&ccedil;ları olmadığı h&acirc;lde eza edenler de, iftira sorumluluğu ve b&uuml;y&uuml;k bir g&uuml;nah y&uuml;klenmişlerdir.&quot;</strong><a href=\"#_edn78\" name=\"_ednref78\" title=\"\">[78]</a></p>\n\n<p>\n	<strong>&quot;Kim bir yanılgıya d&uuml;şer veya g&uuml;nah işler de, sonra onu su&ccedil;suz birinin &uuml;zerine atarsa, apa&ccedil;ık bir iftira ve g&uuml;nah y&uuml;klenmiş olur.&quot;</strong><a href=\"#_edn79\" name=\"_ednref79\" title=\"\">[79]</a></p>\n\n<p>\n	<strong>&quot;İffetli, bir şeyden haberi olmayan, inanmış kadınlara zina isnat edenler, d&uuml;nya ve ahirette lanetlenmişlerdir...&quot; </strong><a href=\"#_edn80\" name=\"_ednref80\" title=\"\">[80]</a></p>\n\n<h3>\n	Başkalarını &Ccedil;ekiştirmek, Dedikodu (Gıybet)</h3>\n\n<p>\n	<strong>&quot;Kaş-g&ouml;z işareti ve dili ile alay ederek, insanları ayıplayan ve incitenlerin vay h&acirc;line!&quot; </strong><a href=\"#_edn81\" name=\"_ednref81\" title=\"\">[81]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Zannın bir&ccedil;oğundan &ccedil;ekinin. &Ccedil;&uuml;nk&uuml; zannın bazısı su&ccedil;tur. Merak da etmeyin; bazınız bazınızı gıybet de etmesin! Sizden biriniz &ouml;l&uuml; kardeşinin etini yemek ister mi? Ondan tiksinirsiniz! O h&acirc;lde Allah&#39;tan korkun. Ş&uuml;phesiz Allah t&ouml;vbeyi &ccedil;ok kabul edendir, &ccedil;ok merhametlidir.&quot; </strong><a href=\"#_edn82\" name=\"_ednref82\" title=\"\">[82]</a></p>\n\n<p>\n	<strong>&quot;Allah, fena s&ouml;z&uuml;n a&ccedil;ıklanmasını sevmez; zulme uğrayan başka! Ş&uuml;phesiz ki Allah her şeyi işiten ve l&acirc;yıkıyla bilendir.&quot;</strong><a href=\"#_edn83\" name=\"_ednref83\" title=\"\">[83]</a></p>\n\n<h3>\n	Bozgunculuk (İfsat)</h3>\n\n<p>\n	<strong>&quot;D&uuml;zeltilmesinden sonra, yery&uuml;z&uuml;nde bozgunculuk yapmayın. Korkarak ve umutla Allah&#39;a yalvarın. Allah&#39;ın rahmeti, iyi davrananlara yakındır.&quot;</strong><a href=\"#_edn84\" name=\"_ednref84\" title=\"\">[84]</a></p>\n\n<p>\n	<strong>&quot;(Kavmi, Karun&#39;a ş&ouml;yle dedi:) Allah&#39;ın sana verdiği şeylerde, ahiret yurdunu da g&ouml;zet, d&uuml;nyadaki payını da unutma. Allah&#39;ın sana yaptığı iyilik gibi sen de iyilik yap; yery&uuml;z&uuml;nde bozgunculuğu arzulama, &ccedil;&uuml;nk&uuml; Allah bozguncuları sevmez.&quot;</strong><a href=\"#_edn85\" name=\"_ednref85\" title=\"\">[85]</a></p>\n\n<p>\n	<strong>&quot;...&Ouml;yleyse, Allah&#39;ın nimetlerini anın ve orada bozgunculuk yaparak karşılık &ccedil;ıkarmayın.&quot;</strong><a href=\"#_edn86\" name=\"_ednref86\" title=\"\">[86]</a></p>\n\n<h3>\n	&Ccedil;ekemezlik, Kıskan&ccedil;lık (Haset)</h3>\n\n<p>\n	<strong>&quot;De ki: Ağaran sabahın Rabbine sığınırım; yarattıklarının şerrinden ve karanlığını yaydığında kapkara gecenin şerrinden ve d&uuml;ğ&uuml;mlere &uuml;fleyen &uuml;f&uuml;r&uuml;k&ccedil;&uuml;lerin şerrinden ve kıskan&ccedil;lık g&ouml;sterdiği zaman kıskan&ccedil; kişinin şerrinden!&quot;</strong><a href=\"#_edn87\" name=\"_ednref87\" title=\"\">[87]</a></p>\n\n<p>\n	<strong>&quot;Allah&#39;ın sizi birbirinizden &uuml;st&uuml;n kıldığı şeyleri arzu etmeyin. Erkeklere &ccedil;alıştıklarında bir pay vardır. Allah&#39;tan bolluğu dileyin. Doğrusu Allah her şeyi bilendir.&quot;</strong><a href=\"#_edn88\" name=\"_ednref88\" title=\"\">[88]</a></p>\n\n<h3>\n	Cimrilik ve Savurganlık</h3>\n\n<p>\n	<strong>&quot;Cimrilik eden, kendini yeterli g&ouml;ren ve en g&uuml;zel s&ouml;z&uuml; yalanlayan kimsenin de, g&uuml;&ccedil;l&uuml;klere uğramasını kolaylaştırırız. O aşağıya yuvarlandığı zaman, malı onu kurtarmaz.&quot;</strong><a href=\"#_edn89\" name=\"_ednref89\" title=\"\">[89]</a></p>\n\n<p>\n	<strong>&quot;O kimseler ki hem cimridirler, hem de herkese cimriliği tavsiye ederler ve Allah&#39;ın kendilerine fazlından verdiği şeyleri saklarlar. Biz de b&ouml;yle nank&ouml;rlere rezil edici bir azap hazırlamışızdır.&quot;<a href=\"#_edn90\" name=\"_ednref90\" title=\"\"><strong>[90]</strong></a> </strong></p>\n\n<p>\n	<strong>&quot;Size verdiğimiz rızkların temizlerinden yiyin; bunda aşırı gitmeyin ki, &ouml;fkemi hak etmeyesiniz. Benim &ouml;fkemi hak eden kimse muhakkak mahvolur.&quot; </strong><a href=\"#_edn91\" name=\"_ednref91\" title=\"\">[91]</a></p>\n\n<p>\n	<strong>&quot;Yakınlara, d&uuml;şk&uuml;ne ve yolcuya haklarını ver; ama sa&ccedil;ıp savurma. Doğrusu sa&ccedil;ıp savuranlar, şeytanların kardeşleridir. Şeytan ise, Rabbine karşı &ccedil;ok nank&ouml;rd&uuml;r.&quot;</strong><a href=\"#_edn92\" name=\"_ednref92\" title=\"\">[92]</a></p>\n\n<p>\n	<strong>&quot;Ne elini boynuna bağlayıp cimri kesil, ne de elini b&uuml;sb&uuml;t&uuml;n a&ccedil;ıp tutumsuz ol; yoksa pişman olur, a&ccedil;ıkta kalırsın.&quot;</strong><a href=\"#_edn93\" name=\"_ednref93\" title=\"\">[93]</a></p>\n\n<h3>\n	Adam &Ouml;ld&uuml;rmek (Katl)</h3>\n\n<p>\n	<strong>&quot;Yoksulluk korkusuyla &ccedil;ocuklarınızı &ouml;ld&uuml;rmeyin. Sizi de, onları da biz rızıklandırıyoruz. Doğrusu, onları &ouml;ld&uuml;rmek b&uuml;y&uuml;k g&uuml;nahtır.&quot;</strong><a href=\"#_edn94\" name=\"_ednref94\" title=\"\">[94]</a></p>\n\n<p>\n	<strong>&quot;Allah&#39;ın haram kıldığı cana haksız yere kıymayın...&quot;</strong><a href=\"#_edn95\" name=\"_ednref95\" title=\"\">[95]</a></p>\n\n<p>\n	<strong>&quot;Kim bir m&uuml;mini bile bile &ouml;ld&uuml;r&uuml;rse, onun cezası, i&ccedil;inde temelli kalacağı cehennemdir. Allah ona &ouml;fkelenmiş, onu lanetlemiş ve ona b&uuml;y&uuml;k bir azap hazırlamıştır.&quot;</strong><a href=\"#_edn96\" name=\"_ednref96\" title=\"\">[96]</a></p>\n\n<h3>\n	Yalan S&ouml;ylemek (Kizb)</h3>\n\n<p>\n	<strong>&quot;Ey inananlar! Yapmayacağınız şeyi ni&ccedil;in s&ouml;yl&uuml;yorsunuz? Yapmayacağınız şeyi s&ouml;ylemeniz, Allah katında b&uuml;y&uuml;k &ouml;fkeye sebep olur.&quot;</strong><a href=\"#_edn97\" name=\"_ednref97\" title=\"\">[97]</a></p>\n\n<p>\n	<strong>&quot;Emir budur! Her kim de Allah&#39;ın h&uuml;rmet edilmesini emrettiği şeylere karşı saygılı olursa, bu kendisi i&ccedil;in Rabbi indinde mutlaka hayırdır. Size ise, Kur&#39;&acirc;n&#39;da okunup bildirilenlerin dışında, b&uuml;t&uuml;n davarların eti hel&acirc;l kılındı. O h&acirc;lde o putlardan uzak durun ve yalan s&ouml;zden ka&ccedil;ının.&quot;</strong><a href=\"#_edn98\" name=\"_ednref98\" title=\"\">[98]</a></p>\n\n<p>\n	<strong>&quot;Yeminlerinizi aranızda hile ve fesada vesile yapmayın. Sonra, sağlam basmışken, bir ayağınız kayar ve Allah&#39;ın yolundan saptığınız i&ccedil;in acıyı tadarsınız. Ahirette de sizi &ccedil;ok b&uuml;y&uuml;k bir azap bekler.&quot;</strong><a href=\"#_edn99\" name=\"_ednref99\" title=\"\">[99]</a></p>\n\n<h3>\n	G&ouml;steriş Yapmak, İkiy&uuml;zl&uuml;l&uuml;k (Riya)</h3>\n\n<p>\n	<strong>&quot;Yurtlarından, b&ouml;b&uuml;rlenerek ve insanlara g&ouml;steriş i&ccedil;in &ccedil;ıkanlar ve Allah yolundan alıkoyanlar gibi olmayın! Allah onların yaptıklarını her y&ouml;n&uuml;yle bilmektedir.&quot;</strong><a href=\"#_edn100\" name=\"_ednref100\" title=\"\">[100]</a></p>\n\n<p>\n	<strong>&quot;Ey inananlar! Allah&#39;a ve ahiret g&uuml;n&uuml;ne inanmayan ve malını insanlara g&ouml;steriş i&ccedil;in sarf eden kimse gibi, iyiliklerinizi başa kakarak ve inciterek boşa &ccedil;ıkarmayın.&quot;</strong><a href=\"#_edn101\" name=\"_ednref101\" title=\"\">[101]</a></p>\n\n<p>\n	<strong>&quot;Vay o namaz kılanların h&acirc;line ki, namazlarını gereği gibi kılmıyorlar! Onlar sadece g&ouml;steriş yaparlar ve kimseye de en ufak bir yardım da bulunmazlar!&quot;</strong><a href=\"#_edn102\" name=\"_ednref102\" title=\"\">[102]</a></p>\n\n<h3>\n	Zina ve Fuhuş</h3>\n\n<p>\n	<strong>&quot;De ki: Gelin, size Rabbiniz neleri haram kıldı okuyayım: O&#39;na hi&ccedil; bir şeyi ortak koşmayın! Babanıza ve ananıza iyilik yapmaktan ayrılmayın! Yoksulluk y&uuml;z&uuml;nden evlatlarınızı &ouml;ld&uuml;rmeyin; sizin de, onların da rızkınıbiz veririz. Zinaya ve benzeri k&ouml;t&uuml;l&uuml;klere, a&ccedil;ıktan a&ccedil;ığa veya gizli de olsa, yanaşmayın! Allah&#39;ın muhterem kıldığı nefsi haksız &ouml;ld&uuml;rmeyin! İşte Allah size bunları ferman buyurdu, umulur ki akıl erdirirsiniz!&quot;</strong><a href=\"#_edn103\" name=\"_ednref103\" title=\"\">[103]</a></p>\n\n<p>\n	<strong>&quot;Haberiniz olsun ki; Allah size adaleti, iyilik yapmayı ve akrabaya ihsanda bulunmayı emrediyor. Ayrıca, her t&uuml;rl&uuml; &ccedil;irkinlikten, k&ouml;t&uuml;l&uuml;kten, azgınlık ve zul&uuml;mden nehyediyor; size dinleyip, anlayıp, tutmanız i&ccedil;in nasihat ediyor.&quot;</strong><a href=\"#_edn104\" name=\"_ednref104\" title=\"\">[104]</a></p>\n\n<p>\n	<strong>&quot;Zinaya da yaklaşmayın; &ccedil;&uuml;nk&uuml; o &ccedil;ok &ccedil;irkin olup, &ccedil;ok k&ouml;t&uuml; bir yoldur.&quot;</strong><a href=\"#_edn105\" name=\"_ednref105\" title=\"\">[105]</a></p>\n\n<h3>\n	Eşcinsellik</h3>\n\n<p>\n	<strong>&quot;Lut&#39;u da g&ouml;nderdik. Bir ara kavmine, &#39;Sizden evvel insanlardan hi&ccedil; kimsenin yapmadığı k&ouml;t&uuml;l&uuml;ğ&uuml; siz mi yapıyorsunuz? Hakikaten kadınlardan vazge&ccedil;ip de şehvetle erkeklere mi varıyorsunuz? Yok! Siz haddi &ccedil;ok aşmış bir kavimsiniz!&#39; dedi.&quot;</strong><a href=\"#_edn106\" name=\"_ednref106\" title=\"\">[106]</a></p>\n\n<p>\n	<strong>&quot;Lut&#39;a peygamberlik verdik. Kavmine, &#39;G&ouml;z g&ouml;re g&ouml;re bu rezaleti ni&ccedil;in yapıyorsunuz? Siz, kadınları bırakıp, şehvet i&ccedil;in mutlaka erkeklere mi yaklaşıyorsunuz? Doğrusu siz ne yaptığınızı bilmeyen bir kavimsiniz!&#39; dedi.&quot;</strong><a href=\"#_edn107\" name=\"_ednref107\" title=\"\">[107]</a></p>\n\n<p>\n	<strong>&quot;El&ccedil;ilerimiz Lut&#39;a gelince, onların y&uuml;z&uuml;nden fenalaştı, eli ayağı dolaştı; &#39;Bug&uuml;n &ccedil;ok zorlu bir g&uuml;n!&#39; dedi. Misafirleri g&ouml;renler ona koşa koşa gelmişlerdi. Bundan &ouml;nce de k&ouml;t&uuml; işler yapıyorlardı. Onlara, &#39;Ey kavmim! İşte şunlar kızlarım, onlar sizin i&ccedil;in daha temiz! Artık Allah&#39;tan korkun, beni misafirlerime rezil etmeyin! Hi&ccedil; i&ccedil;inizde aklı başında bir insan yok mu?&#39; dedi. Onlar, &#39;Muhakkak sen de biliyorsun ki, kızlarınla bizim bir işimiz yoktur ve bizim ne istediğimizi sen pek&acirc;l&acirc; biliyorsun.&#39; dediler. Lut, &#39;Ne olurdu, size karşı koyabilecek bir kuvvetim olsaydı veya &ccedil;ok sarp bir kaleye sığınabilseydim!&#39; dedi. Melekler, &#39;Ya Lut! Emin ol! Biz Rabbinin el&ccedil;ileriyiz, onların sana el uzatması m&uuml;mk&uuml;n değil. Sen hemen ailenle gece yola &ccedil;ık. İ&ccedil;inizden hi&ccedil;biri geri kalmasın; ancak karın m&uuml;stesna! &Ccedil;&uuml;nk&uuml; onlara gelen musibet ona da gelecek! Haberin olsun, uğrayacakları azabın zamanı sabah vaktidir! Sabah da olduk&ccedil;a yaklaştı.&#39; dediler.&quot;</strong><a href=\"#_edn108\" name=\"_ednref108\" title=\"\">[108]</a></p>\n\n<h3>\n	&Ouml;nyargılı Olmak (Su-i zan)</h3>\n\n<p>\n	<strong>&quot;Ey inananlar! Allah yolunda savaşa &ccedil;ıktığınız zaman iyice araştırın, (m&uuml;minle k&acirc;firi birbirinden) ayırt edin ve size sel&acirc;m verene, d&uuml;nya hayatının ge&ccedil;ici menfaatini (ganimeti) arzulayarak, &#39;Sen m&uuml;min değilsin.&#39; demeyin. &Ccedil;&uuml;nk&uuml; Allah katında &ccedil;ok ganimetler vardır. &Ouml;nceden siz de &ouml;yleydiniz (d&uuml;nya hayatının ge&ccedil;ici menfaatine g&ouml;z dikmiştiniz); ama Allah (sizi imana erdirdiği i&ccedil;in) size iyilikte bulundu. &Ouml;yleyse araştırıp (m&uuml;mini k&acirc;firden) ayırt etmede pek dikkatli olun. Ş&uuml;phesiz Allah yaptıklarınızdan haberdardır.&quot;</strong><a href=\"#_edn109\" name=\"_ednref109\" title=\"\">[109]</a></p>\n\n<p>\n	<strong>&quot;Ey inananlar! Zanda bulunmaktan &ccedil;ok&ccedil;a sakının; zira zannın bir kısmı g&uuml;nahtır. Birbirinizin su&ccedil;unu araştırmayın. Kimse kimseyi &ccedil;ekiştirmesin; hangi biriniz &ouml;l&uuml; kardeşinin etini yemekten hoşlanır? Ondan tiksinirsiniz. Allah&#39;a saygılı olun. Allah t&ouml;vbeleri daima kabul edendir, merhametlidir.&quot;</strong><a href=\"#_edn110\" name=\"_ednref110\" title=\"\">[110]</a></p>\n\n<h3>\n	Sarhoşluk, Kumar ve Hırsızlık</h3>\n\n<p>\n	<strong>&quot;Sana i&ccedil;kiden ve kumardan soruyorlar; de ki: &#39;Her ikisinde de hem b&uuml;y&uuml;k bir g&uuml;nah, hem de bazı faydalar vardır. Ama ikisinin de g&uuml;nahları faydalarından daha b&uuml;y&uuml;kt&uuml;r.&#39; Ve sana ne vereceklerini (infak edeceklerini) de soruyorlar; de ki: &#39;Artanı.&#39; D&uuml;nya ve ahiret hakkında d&uuml;ş&uuml;n&uuml;n diye, Allah size ayetlerini b&ouml;yle a&ccedil;ıklıyor.&quot;</strong><a href=\"#_edn111\" name=\"_ednref111\" title=\"\">[111]</a></p>\n\n<p>\n	<strong>&quot;Ey inananlar! İ&ccedil;ki, kumar, dikili taşlar ve fal okları, yalnızca şeytan işi birer pisliktir. Bundan ka&ccedil;ının ki, kurtulasınız. Şeytan, i&ccedil;ki ve kumar y&uuml;z&uuml;nden, yalnızca aranıza d&uuml;şmanlık ve kin sokmak, sizi Allah&#39;ı anmaktan ve namazdan alıkoymak ister. Artık vazge&ccedil;ecek misiniz?&quot;</strong><a href=\"#_edn112\" name=\"_ednref112\" title=\"\">[112]</a></p>\n\n<p>\n	<strong>&quot;Hırsız erkek ve hırsız kadının hırsızlıkları sabit olunca, ellerini kesin! &Ccedil;aldıkları mallara karşılık ve Allah&#39;tan ibret verici bir ceza olmak &uuml;zere, ellerini kesin! Ş&uuml;phesiz Allah g&uuml;&ccedil;l&uuml;d&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir! B&ouml;yle iken her kim de işlediği zulm&uuml;n arkasından t&ouml;vbe edip h&acirc;lini d&uuml;zeltirse, Allah elbette t&ouml;vbesini kabul buyurur. &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayıcı ve &ccedil;ok merhametlidir!&quot;</strong><a href=\"#_edn113\" name=\"_ednref113\" title=\"\">[113]</a></p>\n\n<h3>\n	Alkış, &Ouml;fke ve Kin</h3>\n\n<p>\n	<strong>&quot;Beyt&#39;in (K&acirc;be&#39;nin) huzurunda namazları ise, ıslık &ccedil;alıp, el &ccedil;ırpmaktan başka bir şey değil! O h&acirc;lde k&uuml;fr&uuml;n&uuml;zdeki inadınızdan dolayı tadın azabı!&quot;</strong><a href=\"#_edn114\" name=\"_ednref114\" title=\"\">[114]</a></p>\n\n<p>\n	<strong>&quot;O muttakiler ki, bollukta ve kıtlıkta infak ederler ve kızdıklarında &ouml;fkelerini yutarlar ve insanların kusurlarını affedicidirler. Allah da iyilik edenleri sever!&quot;</strong><a href=\"#_edn115\" name=\"_ednref115\" title=\"\">[115]</a></p>\n\n<p>\n	<strong>&quot;Ey iman edenler! Allah i&ccedil;in adaleti ayakta tutun, h&acirc;kimler ve adalet numunesi şahitler olun. Sakın bir kavme buğzunuz/kininiz sizi adaletsizliğe sevk etmesin! Adaletli olun, zira takvaya en yakın olan odur! Allah&#39;tan korkun, azabından sakının, muttaki olun! &Ccedil;&uuml;nk&uuml; Allah yaptığınız her şeyden haberdardır!&quot;</strong><a href=\"#_edn116\" name=\"_ednref116\" title=\"\">[116]</a></p>\n\n<h3>\n	Faiz Yiyenler (Riba)</h3>\n\n<p>\n	<strong>&quot;Ey iman edenler! &Ouml;yle kat kat katlayarak faiz yemeyin, Allah&#39;tan korkun ki felah bulasınız!&quot; </strong><a href=\"#_edn117\" name=\"_ednref117\" title=\"\">[117]</a></p>\n\n<p>\n	<strong>&quot;Menedildikleri h&acirc;lde faiz almaları ve halkın mallarını haksızlıkla yemeleri sebepleriyle (b&ouml;yle yaptık). Onlardan k&acirc;fir kalanlarına da gayet acıklı bir azap hazırladık!&quot;</strong><a href=\"#_edn118\" name=\"_ednref118\" title=\"\">[118]</a></p>\n\n<p>\n	<strong>&quot;İnsanların parası arasında artsın diye faizle verdiğiniz para, Allah katında artmaz; fakat Allah&#39;ın rızasını murat ederek zek&acirc;t verenler bunun karşılığını kat kat alırlar!&quot;</strong><a href=\"#_edn119\" name=\"_ednref119\" title=\"\">[119]</a></p>\n\n<p>\n	<strong>&quot;Faiz yiyen kimseler, şeytanın &ccedil;arptığı kimse nasıl kalkarsa (kabirlerinden) &ouml;yle kalkarlar. Bunun sebebi, onların, &#39;Alışveriş de tıpkı faiz gibidir.&#39; demeleridir. H&acirc;lbuki Allah alışverişi hel&acirc;l kıldı, faizi de haram! Bundan b&ouml;yle her kim, Rabbi tarafından kendine bir &ouml;ğ&uuml;t gelir de faizden vazge&ccedil;erse, artık ge&ccedil;mişi ona ve hakkındaki h&uuml;k&uuml;m de Allah&#39;a aittir. Her kim de d&ouml;ner yeniden alırsa, işte onlar cehennem ehlidirler ve orada ebed&icirc; olarak kalacaklardır! Allah faizi (eksilte eksilte) mahveder de, sadakaları nemalandırır; hem Allah k&uuml;fr&uuml;nde ısrar eden k&acirc;firlerin hi&ccedil;birini sevmez!&quot;</strong><a href=\"#_edn120\" name=\"_ednref120\" title=\"\">[120]</a></p>\n\n<h3>\n	Fitne</h3>\n\n<p>\n	<strong>&quot;Hem bir fitne kalmayıp, din yalnız Allah&#39;ın oluncaya kadar onlarla &ccedil;arpışın; vazge&ccedil;erlerse, artık husumet ancak zalimlere karşıdır!&quot;</strong><a href=\"#_edn121\" name=\"_ednref121\" title=\"\">[121]</a></p>\n\n<p>\n	<strong>&quot;Başlarına bir fitne kopmayacak sandılar da k&ouml;r ve sağır kesildiler, sonra Allah t&ouml;vbelerini kabul buyurdu. Sonra i&ccedil;lerinden bir&ccedil;oğu yine k&ouml;r ve sağır kesildi. Şimdi de Allah ne yaptıklarını g&ouml;r&uuml;yor.&quot;</strong><a href=\"#_edn122\" name=\"_ednref122\" title=\"\">[122]</a></p>\n\n<p>\n	<strong>&quot;Bunlardan bazılarının da hem sizden emin olmak, hem de kendi kavimlerinden emin olmak istediklerini g&ouml;receksiniz. Buna rağmen fitneye &ccedil;ağrıldığında da koşa koşa i&ccedil;ine balıklama atlarlar. Eğer bunlar sizden &ccedil;ekinmezler ve sulhu bozup taarruzdan ellerini &ccedil;ekmezlerse, kendilerini bulduğunuz yerde yakalayın ve &ouml;ld&uuml;r&uuml;n! İşte bunlar aleyhinde size a&ccedil;ık bir ferman verdik!&quot;</strong><a href=\"#_edn123\" name=\"_ednref123\" title=\"\">[123]</a></p>\n\n<p>\n	<strong>&quot;Ey El&ccedil;i! Ağızlarıyla &#39;İnandık&#39; dedikleri h&acirc;lde kalpleri inan<ins cite=\"mailto:Muhammed\" datetime=\"2000-08-10T12:49\">ma</ins>mış olan<ins cite=\"mailto:Muhammed\" datetime=\"2000-08-10T12:50\"> (munafık)</ins>lardan ve<del cite=\"mailto:Muhammed\" datetime=\"2000-08-21T17:22\">ya</del> Yahudilerden k&uuml;f&uuml;rde yarışanlar seni &uuml;zmesin. Onlar (Yahudiler), yalana kulak verenler, sana gelmemiş olan bir başka kavme kulak verenlerdir. O<del cite=\"mailto:Muhammed\" datetime=\"2000-08-10T12:50\">nlar</del><ins cite=\"mailto:Muhammed\" datetime=\"2000-08-10T12:50\"> kavim</ins>, kelimeleri yerlerine konulduktan sonra kaydırırlar; &#39;Eğer size bu verilirse alın<ins cite=\"mailto:Muhammed\" datetime=\"2000-08-10T12:50\">;</ins> eğer bu verilmezse sakının!&#39; derler. Allah kimi fitneye d&uuml;ş&uuml;rerek sınamak isterse, sen onun i&ccedil;in Allah&#39;tan hi&ccedil;bir şeye malik olamazsın...&quot;</strong><a href=\"#_edn124\" name=\"_ednref124\" title=\"\">[124]</a></p>\n\n<h3>\n	Hilek&acirc;rlık, Ş&uuml;phe / Kuşku</h3>\n\n<p>\n	<strong>&quot;Evet, onlardan evvelkiler de tuzak kurdular; fakat sonunda b&uuml;t&uuml;n tuzaklar Allah&#39;ındır! O, her nefsin neler kazandığını &ccedil;ok iyi bilir. Yarın k&acirc;firler de d&uuml;nyanın sonunun kimin olacağını anlayacaklardır.&quot;</strong><a href=\"#_edn125\" name=\"_ednref125\" title=\"\">[125]</a></p>\n\n<p>\n	<strong>&quot;K&ouml;t&uuml;l&uuml;k tuzakları kuranlar, Allah&#39;ın, kendilerini yere ge&ccedil;irmeyeceğinden veya kendilerine bilemeyecekleri bir yerden azabın gelmeyeceğinden veya onlar d&ouml;n&uuml;p dolaşırlarken Allah&#39;ın kendilerini yakalamayacağından emin mi oldular? Onlar (Allah&#39;ı) aciz bırakacak değillerdir.&quot;</strong><a href=\"#_edn126\" name=\"_ednref126\" title=\"\">[126]</a></p>\n\n<p>\n	<strong>&quot;Ger&ccedil;ek, Rabbindendir. Artık sakın ş&uuml;pheye d&uuml;şenlerden olma.&quot;</strong><a href=\"#_edn127\" name=\"_ednref127\" title=\"\">[127]</a></p>\n\n<p>\n	<strong>&quot;(Resul&uuml;m!) Eğer sana indirdiğimizden (bu anlattığımız olaylardan) kuşkuda isen, senden &ouml;nce Kitab&#39;ı (Tevrat&#39;ı) okuyanlara sor. Andolsun ki, Rabbinden sana hak gelmiştir. Sakın ş&uuml;phecilerden olma!&quot;</strong><a href=\"#_edn128\" name=\"_ednref128\" title=\"\">[128]</a></p>\n\n<p>\n	<strong>&quot;Telaşa d&uuml;şt&uuml;kleri vakit onları bir g&ouml;rsen, artık ka&ccedil;acak bir yerleri yoktur, yakın bir yerden yakalanmışlardır. Ve &#39;İman ettik O&#39;na.&#39; derler; ama artık fayda vermez. Zira d&uuml;nya mazi olup uzaklaşmıştır. H&acirc;lbuki daha &ouml;nce onu ink&acirc;r etmişlerdi, uzak yerden de gayba taş atıyorlardı. Artık kendileriyle arzularının arasına set &ccedil;ekilmiştir; tıpkı bundan evvel emsallerine yapıldığı gibi. &Ccedil;&uuml;nk&uuml; hepsi de &ccedil;ok ş&uuml;pheci idiler. &quot;</strong><a href=\"#_edn129\" name=\"_ednref129\" title=\"\">[129]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Şuar&acirc;: 137</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Kalem: 4</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- A&#39;r&acirc;f: 26</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Tevbe: 119</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Dehr: 25-26</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Enf&acirc;l: 2</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- &Acirc;l-i İmr&acirc;n: 15</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Fetih: 29</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Lokm&acirc;n: 12</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- A&#39;r&acirc;f: 206</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- &Acirc;l-i İmr&acirc;n: 143-144</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Bakara: 56</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- H&ucirc;d: 3</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- &Acirc;l-i İmr&acirc;n: 16-17</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Tahr&icirc;m: 8</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;&#39;min: 60</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- &Acirc;l-i İmr&acirc;n: 53, 1; F&acirc;tiha: 5-6</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- İbr&acirc;h&icirc;m: 41</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- &Acirc;l-i İmr&acirc;n: 8</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Şuar&acirc;: 87-88</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Acirc;l-i İmr&acirc;n: 147</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- M&uuml;zzemmil: 9</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Furk&acirc;n: 58</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- &Acirc;l-i İmr&acirc;n: 103</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- &Acirc;l-i İmr&acirc;n: 108</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Nis&acirc;: 144</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- H&uuml;cur&acirc;t: 10</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- &Acirc;l-i İmr&acirc;n: 105</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Enf&acirc;l: 46</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Bakara: 27</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Bakara: 45</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Furk&acirc;n: 63-65</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Ahz&acirc;b: 32-33</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Bakara: 169</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- N&ucirc;r: 30-31</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Hicr: 88-89</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Şuar&acirc;: 215</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Furk&acirc;n: 63</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- H&ucirc;d: 115</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- Nahl: 127</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- Kehf: 28</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- Bakara: 155</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- Ra&#39;d: 22</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- H&uuml;cur&acirc;t: 15</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- M&uuml;ddessir: 5,7</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- Muhammed: 35</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Enf&acirc;l: 45</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- İsr&acirc;: 23-24</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Ankeb&ucirc;t: 8</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Ahk&acirc;f: 15</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- Bakara: 40</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- Bakara: 100</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- Ra&#39;d: 20</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- Lokm&acirc;n: 17</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- A&#39;r&acirc;f: 199</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- A&#39;r&acirc;f: 157</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a>- &Acirc;l-i İmr&acirc;n: 104</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a>- H&ucirc;d: 113</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a>- Enf&acirc;l: 72</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a>- M&uuml;mtehine: 13</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[61]</a>- M&uuml;&#39;min&ucirc;n: 60-61</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[62]</a>- Dehr: 8-10</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[63]</a>- Ahz&acirc;b: 59</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[64]</a>- N&ucirc;r: 26,30,31</p>\n	</div>\n\n	<div id=\"edn65\">\n		<p>\n			<a href=\"#_ednref65\" name=\"_edn65\" title=\"\">[65]</a>- Beled: 5</p>\n	</div>\n\n	<div id=\"edn66\">\n		<p>\n			<a href=\"#_ednref66\" name=\"_edn66\" title=\"\">[66]</a>- Hacc: 8-9</p>\n	</div>\n\n	<div id=\"edn67\">\n		<p>\n			<a href=\"#_ednref67\" name=\"_edn67\" title=\"\">[67]</a>- Lokm&acirc;n: 18</p>\n	</div>\n\n	<div id=\"edn68\">\n		<p>\n			<a href=\"#_ednref68\" name=\"_edn68\" title=\"\">[68]</a>- C&acirc;siye: 8</p>\n	</div>\n\n	<div id=\"edn69\">\n		<p>\n			<a href=\"#_ednref69\" name=\"_edn69\" title=\"\">[69]</a>- Ş&acirc;r&acirc;: 48</p>\n	</div>\n\n	<div id=\"edn70\">\n		<p>\n			<a href=\"#_ednref70\" name=\"_edn70\" title=\"\">[70]</a>- Fussilet: 50-51</p>\n	</div>\n\n	<div id=\"edn71\">\n		<p>\n			<a href=\"#_ednref71\" name=\"_edn71\" title=\"\">[71]</a>- Haşr: 19</p>\n	</div>\n\n	<div id=\"edn72\">\n		<p>\n			<a href=\"#_ednref72\" name=\"_edn72\" title=\"\">[72]</a>- İns&acirc;n: 8-10</p>\n	</div>\n\n	<div id=\"edn73\">\n		<p>\n			<a href=\"#_ednref73\" name=\"_edn73\" title=\"\">[73]</a>- Bakara: 262</p>\n	</div>\n\n	<div id=\"edn74\">\n		<p>\n			<a href=\"#_ednref74\" name=\"_edn74\" title=\"\">[74]</a>- Bakara: 264</p>\n	</div>\n\n	<div id=\"edn75\">\n		<p>\n			<a href=\"#_ednref75\" name=\"_edn75\" title=\"\">[75]</a>- M&uuml;ddessir: 6</p>\n	</div>\n\n	<div id=\"edn76\">\n		<p>\n			<a href=\"#_ednref76\" name=\"_edn76\" title=\"\">[76]</a>- H&uuml;cur&acirc;t: 11</p>\n	</div>\n\n	<div id=\"edn77\">\n		<p>\n			<a href=\"#_ednref77\" name=\"_edn77\" title=\"\">[77]</a>- H&uuml;meze: 1</p>\n	</div>\n\n	<div id=\"edn78\">\n		<p>\n			<a href=\"#_ednref78\" name=\"_edn78\" title=\"\">[78]</a>- Ahz&acirc;b: 58</p>\n	</div>\n\n	<div id=\"edn79\">\n		<p>\n			<a href=\"#_ednref79\" name=\"_edn79\" title=\"\">[79]</a>- Nis&acirc;: 112</p>\n	</div>\n\n	<div id=\"edn80\">\n		<p>\n			<a href=\"#_ednref80\" name=\"_edn80\" title=\"\">[80]</a>- N&ucirc;r: 23-24</p>\n	</div>\n\n	<div id=\"edn81\">\n		<p>\n			<a href=\"#_ednref81\" name=\"_edn81\" title=\"\">[81]</a>- H&uuml;meze: 1</p>\n	</div>\n\n	<div id=\"edn82\">\n		<p>\n			<a href=\"#_ednref82\" name=\"_edn82\" title=\"\">[82]</a>- H&uuml;cur&acirc;t: 12</p>\n	</div>\n\n	<div id=\"edn83\">\n		<p>\n			<a href=\"#_ednref83\" name=\"_edn83\" title=\"\">[83]</a>- Nis&acirc;: 148</p>\n	</div>\n\n	<div id=\"edn84\">\n		<p>\n			<a href=\"#_ednref84\" name=\"_edn84\" title=\"\">[84]</a>- A&#39;r&acirc;f: 56</p>\n	</div>\n\n	<div id=\"edn85\">\n		<p>\n			<a href=\"#_ednref85\" name=\"_edn85\" title=\"\">[85]</a>- Kasas: 77</p>\n	</div>\n\n	<div id=\"edn86\">\n		<p>\n			<a href=\"#_ednref86\" name=\"_edn86\" title=\"\">[86]</a>- A&#39;r&acirc;f: 74</p>\n	</div>\n\n	<div id=\"edn87\">\n		<p>\n			<a href=\"#_ednref87\" name=\"_edn87\" title=\"\">[87]</a>- Felak: 1-5</p>\n	</div>\n\n	<div id=\"edn88\">\n		<p>\n			<a href=\"#_ednref88\" name=\"_edn88\" title=\"\">[88]</a>- Nis&acirc;: 32</p>\n	</div>\n\n	<div id=\"edn89\">\n		<p>\n			<a href=\"#_ednref89\" name=\"_edn89\" title=\"\">[89]</a>- Leyl: 8-10</p>\n	</div>\n\n	<div id=\"edn90\">\n		<p>\n			<a href=\"#_ednref90\" name=\"_edn90\" title=\"\">[90]</a>- Nis&acirc;: 37</p>\n	</div>\n\n	<div id=\"edn91\">\n		<p>\n			<a href=\"#_ednref91\" name=\"_edn91\" title=\"\">[91]</a>- T&acirc;h&acirc;: 81</p>\n	</div>\n\n	<div id=\"edn92\">\n		<p>\n			<a href=\"#_ednref92\" name=\"_edn92\" title=\"\">[92]</a>- İsr&acirc;: 26</p>\n	</div>\n\n	<div id=\"edn93\">\n		<p>\n			<a href=\"#_ednref93\" name=\"_edn93\" title=\"\">[93]</a>- İsr&acirc;: 29</p>\n	</div>\n\n	<div id=\"edn94\">\n		<p>\n			<a href=\"#_ednref94\" name=\"_edn94\" title=\"\">[94]</a>- İsr&acirc;: 31</p>\n	</div>\n\n	<div id=\"edn95\">\n		<p>\n			<a href=\"#_ednref95\" name=\"_edn95\" title=\"\">[95]</a>- İsr&acirc;: 33</p>\n	</div>\n\n	<div id=\"edn96\">\n		<p>\n			<a href=\"#_ednref96\" name=\"_edn96\" title=\"\">[96]</a>- Nis&acirc;: 93</p>\n	</div>\n\n	<div id=\"edn97\">\n		<p>\n			<a href=\"#_ednref97\" name=\"_edn97\" title=\"\">[97]</a>- Saff: 2-3</p>\n	</div>\n\n	<div id=\"edn98\">\n		<p>\n			<a href=\"#_ednref98\" name=\"_edn98\" title=\"\">[98]</a>- Hacc: 30</p>\n	</div>\n\n	<div id=\"edn99\">\n		<p>\n			<a href=\"#_ednref99\" name=\"_edn99\" title=\"\">[99]</a>- Nahl: 94</p>\n	</div>\n\n	<div id=\"edn100\">\n		<p>\n			<a href=\"#_ednref100\" name=\"_edn100\" title=\"\">[100]</a>- Enf&acirc;l: 47</p>\n	</div>\n\n	<div id=\"edn101\">\n		<p>\n			<a href=\"#_ednref101\" name=\"_edn101\" title=\"\">[101]</a>- Bakara: 264</p>\n	</div>\n\n	<div id=\"edn102\">\n		<p>\n			<a href=\"#_ednref102\" name=\"_edn102\" title=\"\">[102]</a>- M&acirc;&ucirc;n: 4-7</p>\n	</div>\n\n	<div id=\"edn103\">\n		<p>\n			<a href=\"#_ednref103\" name=\"_edn103\" title=\"\">[103]</a>- En&#39;&acirc;m: 151</p>\n	</div>\n\n	<div id=\"edn104\">\n		<p>\n			<a href=\"#_ednref104\" name=\"_edn104\" title=\"\">[104]</a>- Nahl: 90</p>\n	</div>\n\n	<div id=\"edn105\">\n		<p>\n			<a href=\"#_ednref105\" name=\"_edn105\" title=\"\">[105]</a>- İsr&acirc;: 32</p>\n	</div>\n\n	<div id=\"edn106\">\n		<p>\n			<a href=\"#_ednref106\" name=\"_edn106\" title=\"\">[106]</a>- A&#39;r&acirc;f: 80-81</p>\n	</div>\n\n	<div id=\"edn107\">\n		<p>\n			<a href=\"#_ednref107\" name=\"_edn107\" title=\"\">[107]</a>- Neml: 54-55</p>\n	</div>\n\n	<div id=\"edn108\">\n		<p>\n			<a href=\"#_ednref108\" name=\"_edn108\" title=\"\">[108]</a>- H&ucirc;d: 77-81</p>\n	</div>\n\n	<div id=\"edn109\">\n		<p>\n			<a href=\"#_ednref109\" name=\"_edn109\" title=\"\">[109]</a>- Nis&acirc;: 94</p>\n	</div>\n\n	<div id=\"edn110\">\n		<p>\n			<a href=\"#_ednref110\" name=\"_edn110\" title=\"\">[110]</a>- H&uuml;cur&acirc;t: 12</p>\n	</div>\n\n	<div id=\"edn111\">\n		<p>\n			<a href=\"#_ednref111\" name=\"_edn111\" title=\"\">[111]</a>- Bakara: 219</p>\n	</div>\n\n	<div id=\"edn112\">\n		<p>\n			<a href=\"#_ednref112\" name=\"_edn112\" title=\"\">[112]</a>- M&acirc;ide: 90-91</p>\n	</div>\n\n	<div id=\"edn113\">\n		<p>\n			<a href=\"#_ednref113\" name=\"_edn113\" title=\"\">[113]</a>- M&acirc;ide: 38-39</p>\n	</div>\n\n	<div id=\"edn114\">\n		<p>\n			<a href=\"#_ednref114\" name=\"_edn114\" title=\"\">[114]</a>- Enf&acirc;l: 35</p>\n	</div>\n\n	<div id=\"edn115\">\n		<p>\n			<a href=\"#_ednref115\" name=\"_edn115\" title=\"\">[115]</a>- &Acirc;l-i İmr&acirc;n: 134</p>\n	</div>\n\n	<div id=\"edn116\">\n		<p>\n			<a href=\"#_ednref116\" name=\"_edn116\" title=\"\">[116]</a>- M&acirc;ide: 8</p>\n	</div>\n\n	<div id=\"edn117\">\n		<p>\n			<a href=\"#_ednref117\" name=\"_edn117\" title=\"\">[117]</a>- &Acirc;l-i İmr&acirc;n: 130</p>\n	</div>\n\n	<div id=\"edn118\">\n		<p>\n			<a href=\"#_ednref118\" name=\"_edn118\" title=\"\">[118]</a>- Nis&acirc;: 161</p>\n	</div>\n\n	<div id=\"edn119\">\n		<p>\n			<a href=\"#_ednref119\" name=\"_edn119\" title=\"\">[119]</a>- R&ucirc;m: 39</p>\n	</div>\n\n	<div id=\"edn120\">\n		<p>\n			<a href=\"#_ednref120\" name=\"_edn120\" title=\"\">[120]</a>- Bakara: 275-276</p>\n	</div>\n\n	<div id=\"edn121\">\n		<p>\n			<a href=\"#_ednref121\" name=\"_edn121\" title=\"\">[121]</a>- Bakara: 193</p>\n	</div>\n\n	<div id=\"edn122\">\n		<p>\n			<a href=\"#_ednref122\" name=\"_edn122\" title=\"\">[122]</a>- M&acirc;ide: 71</p>\n	</div>\n\n	<div id=\"edn123\">\n		<p>\n			<a href=\"#_ednref123\" name=\"_edn123\" title=\"\">[123]</a>- Nis&acirc;: 91</p>\n	</div>\n\n	<div id=\"edn124\">\n		<p>\n			<a href=\"#_ednref124\" name=\"_edn124\" title=\"\">[124]</a>- M&acirc;ide: 41</p>\n	</div>\n\n	<div id=\"edn125\">\n		<p>\n			<a href=\"#_ednref125\" name=\"_edn125\" title=\"\">[125]</a>- Ra&#39;d: 42</p>\n	</div>\n\n	<div id=\"edn126\">\n		<p>\n			<a href=\"#_ednref126\" name=\"_edn126\" title=\"\">[126]</a>- Nahl: 45-46</p>\n	</div>\n\n	<div id=\"edn127\">\n		<p>\n			<a href=\"#_ednref127\" name=\"_edn127\" title=\"\">[127]</a>- Bakara: 147</p>\n	</div>\n\n	<div id=\"edn128\">\n		<p>\n			<a href=\"#_ednref128\" name=\"_edn128\" title=\"\">[128]</a>- Y&ucirc;nus: 94</p>\n	</div>\n\n	<div id=\"edn129\">\n		<p>\n			<a href=\"#_ednref129\" name=\"_edn129\" title=\"\">[129]</a>- Seb&#39;e: 51-54</p>\n	</div>\n</div>','İnsanın Ahlâkı','','publish','closed','open','','insanin-ahlaki','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3087',0,'post','',0),(3088,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"center\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	<strong>Yusuf TAZEG&Uuml;N</strong></h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Gen&ccedil;lik d&ouml;nemi, yaratılış gayesine ulaşma noktasında, insanın en hızlı şekilde ilerleyeceği bir d&ouml;nemdir. Gencin kalbi daha temiz, daha berrak, g&uuml;nah k&ouml;k salmamış, fıtrat aşik&acirc;r ve y&uuml;z Rabbe y&ouml;nelmiş durumdadır. &Ouml;yleyse gen&ccedil; neslin bu potansiyel g&uuml;&ccedil;lerinden en &uuml;st seviyede yararlanması gerekmez mi? Rabbe ulaşmak i&ccedil;in, onda bulunan g&uuml;zelliklere ulaşmak ve insan-ı k&acirc;mil konumuna ermek i&ccedil;in, dolayısıyla d&uuml;nya ve ukba saadetini yakalamak i&ccedil;in bu potansiyeli beslemek gerekir.</p>\n\n<p>\n	Oysa ahir zamanda m&uuml;min gen&ccedil; olmak ne kadar da zordur ve maalesef modernizm/batılılaşma hastalığıyla karşı karşıya kalan gen&ccedil;lik, Allah&#39;tan uzaklaşmakta, yani aslında kendi mutluluğundan uzaklaşmaktadır. Zaten &ccedil;ağımızda d&uuml;nyanın hi&ccedil;bir devresinde olmadığı kadar meyhane ve tımarhanelerin gen&ccedil;ler tarafından dolması bunun g&ouml;stergesi değil midir? Toplumlarda gittik&ccedil;e artış eğilimi g&ouml;steren intihar, yaralama, &ouml;ld&uuml;rme, cinayet, kapka&ccedil;, ter&ouml;r ve k&uuml;resel savaş tehlikesi gibi modern &ccedil;ağla birlikte azgınlaşan gen&ccedil;liğin durumu bunun emaresi değil midir?</p>\n\n<p>\n	Modernizm, b&uuml;y&uuml;k bir iddia ile &quot;mutluluğa g&ouml;t&uuml;r&uuml;yoruz&quot; derken, insanları ellerindeki g&ouml;sterişsiz mutluluktan etmiş, yerine g&ouml;rkemli mutsuzluk vermiştir. Satre&#39;nin yenilgisi, Albert Camus&#39;un boşluk felsefesi, Andre Gide&#39;nin abes fiilleri, Heideger&#39;in yabancılaşma ekol&uuml;&hellip; b&uuml;t&uuml;n bunlar ger&ccedil;eğin değişik t&uuml;rde deyimlenmesidir ve modern insanın bunalımının/mutsuzluğunun g&ouml;stergesidir. Velhasıl Modernizm kurucularını da, mensuplarını da mutlu edememiştir. Modern insan mutsuzdur. Modernizmin faturası mutsuzluktur. Bir tarafında mutsuz bezginler, diğer tarafında ise mutsuz canavarlar vardır.</p>\n\n<p>\n	Bunun farkına varan ve birazcık i&ccedil; d&uuml;nyasını dinleyen gen&ccedil;lerin g&uuml;ndemine, hem akademik, hem de pratik anlamda din ve ahl&acirc;k eğitimi girmiştir. &Ouml;zellikle İsl&acirc;miyet&#39;e ve manev&icirc; değerlere karşı b&uuml;y&uuml;k bir ilgi duyulmaya başlanılmıştır.</p>\n\n<p>\n	&Ouml;yleyse gen&ccedil;lik susuz bir h&acirc;lde İsl&acirc;m&icirc; değerlerin peşinde koşarken, d&uuml;nya g&uuml;nahlar i&ccedil;erisinde kavrulurken, insanlar Allah&#39;tan uzakken ve en &ouml;nemlisi en sevileni tanımadan yaşamlarını s&uuml;rd&uuml;r&uuml;rken Allah, Resul&uuml; ve Ehlibeyt bizleri &ccedil;ağırmakta. Peygamber (s.a.a), &quot;Dinime yardım edecek yok mu?&quot; H&uuml;seyin (a.s), &quot;Mesajımı t&uuml;m d&uuml;nya coğrafyasına ulaştıracak yok mu?&quot; diye bizleri &ccedil;ağırırken, vazifemiz bir kat daha artıyor.</p>\n\n<p>\n	&quot;Yepyeni bereketli bir nesil&quot; yetiştirme g&ouml;reviyle y&uuml;k&uuml;ml&uuml; Peygamberimiz (s.a.a) ve Ehlibeyt İmamları; zul&uuml;m, baskı, &ccedil;irkef bakımından g&uuml;n&uuml;m&uuml;z batı k&uuml;lt&uuml;r&uuml;n&uuml;n bir benzeri olan karanlık Orta &Ccedil;ağ&#39;da/Cahiliyet D&ouml;neminde bile, ger&ccedil;ekten g&uuml;l gibi tertemiz pırıl pırıl bir nesil yetiştirmişlerdi. Ehlibeyt İmamları&#39;nın hepsi hayatlarını gen&ccedil;lere adamışlardı. Onlar, rahmet insanları olarak gen&ccedil;lere sonsuz sevgi, şefkat ve hoşg&ouml;r&uuml; ile yaklaşıyorlardı.</p>\n\n<p>\n	Hidayet &ouml;nderlerinin bu g&ouml;revi aynı şekilde eğiticiler i&ccedil;in de ge&ccedil;erlidir. M&uuml;rebbiler/Eğiticiler, nesilleri mahir birer usta gibi inşa etmeliler. Psikolojik ve sosyolojik zemine m&uuml;nasip bir yapılanmaya gitmeliler. Ayakları yerden kesilmiş, his ve hevesleri birer fikir gibi algılayarak tatbik sahasına koymaya kalkışmamalılar. Gen&ccedil;lerde bazı eksiklikler ve kusurlar g&ouml;renler, bunun sorumlularının sadece gen&ccedil;ler olmadığını, bu konuda anne-baba, arkadaş, &ccedil;evre, okul, sistem ve y&ouml;netimin olumsuz katkısı olabileceğini de g&ouml;z &ouml;n&uuml;nde bulundurmalıdırlar. G&ouml;revimiz; sevgili Peygamberimiz ve İmamlarımız gibi gen&ccedil;liğe kucak a&ccedil;mak, gen&ccedil;lerin madd&icirc; ve manev&icirc; problemleriyle ilgilenmek, temel İsl&acirc;m&icirc; prensiplerden taviz vermeden gen&ccedil;liğe destek olmak, gen&ccedil;lerin cesaretiyle yaşlıların deneyimini birleştirebilmektir.</p>\n\n<p>\n	Gen&ccedil;lik zaten maneviyata susamış vaziyette. Eğer m&uuml;rebbiler ve &acirc;limler onlarla en g&uuml;zel İsl&acirc;m&icirc; metotlarla ilgilenecek olurlarsa, kesinlikle o tertemiz ve g&uuml;nahın yer edinmediği fıtratlarda kıpırdanmalar olacaktır. Kendisine gelip oturup y&uuml;reğinin sesini dinleyecek, y&uuml;reğini kendisine arş edinmiş Rabbiyle dertleşecek ve ş&ouml;yle diyecektir:</p>\n\n<p>\n	&quot;Ben de bir insanım, eninde sonunda herkes gibi ben de &ouml;leceğim. Ge&ccedil;en g&uuml;n dedem, sonra babam, bug&uuml;n yahut yarın ben de &ouml;leceğim. Demek ki bu boş ve ge&ccedil;ici d&uuml;nya i&ccedil;in, ge&ccedil;ici zevkler uğruna ebed&icirc; yaşamımı mahvetmemeliyim. Gelen gidiyor ve herkes kendine g&ouml;re bir gaye i&ccedil;in harcıyor hayat sermayesini. Kimi bir ev i&ccedil;in bir &ouml;m&uuml;r didinmekte, kimi bir kız aşkına kendisini paralamakta, bazısı bir emeklilik h&uuml;lyasında, bazısı parasına para katma tutkusunda, bazısı da yalan bir ş&ouml;hret yolunda harcayıp gidiyor &ouml;mr&uuml;n&uuml;&hellip; Bunların hi&ccedil;birisi asıl hedef olamaz; zaten mutlu da etmemekte, aksine &uuml;zmektedir insanları. Demek ki ben hi&ccedil;bir zaman yok olmayacak i&ccedil;in varım ve &ouml;ld&uuml;kten sonra ona ulaşamamanın acısıyla yanacağım. &quot;</p>\n\n<p>\n	Bu yakzeyle kendine gelen, yaşam gayesinin farkına varan, il&acirc;h&icirc; sevgi yolunda ilerlemek isteyen gen&ccedil; arkadaşım! &Ouml;yleyse iyi bir plan-program yapmalısın, Allah&#39;a doğru giden yolda y&uuml;r&uuml;meye başlamalısın, himmetleri y&uuml;ce tutarak madd&icirc;-manev&icirc; israflara girmemelisin, mutlaka ş&uuml;pheli isteklerden sakınarak, &acirc;limlere danışma suretiyle ahir zamanda m&uuml;min gen&ccedil; olma yolunda ilerlemelisin.</p>\n\n<p>\n	Her gencin Allah yolunda ilerlemesine ve il&acirc;h&icirc; rızayı kazanmasına vesile olacak hususların başında, O&#39;nun emirleri doğrultusunda hareket etmek ve yasakladığı şeylerden uzak durmak gelmektedir. Allah&#39;a ulaşmak sadece bu iki kelimede gizlidir: Farzları yap, haramlardan uzak dur. Peki, bunlar Allah&#39;ın hoşnutluğunu kazanmaya yeterli midir? Evet, yeterlidir; ama şu şartla ki Allah&#39;a karşı samimi olmak gerek, t&uuml;m yaptıklarımızı O&#39;nu kulluğa layık g&ouml;rd&uuml;ğ&uuml;m&uuml;z ve &ccedil;ok&ccedil;a sevdiğimiz i&ccedil;in yapmamız gerekir.</p>\n\n<p>\n	Bir de &ccedil;ok&ccedil;a dua etmek, asla kendi g&uuml;c&uuml;m&uuml;zle bir yerlere ulaşamayız O&#39;nun yardımı, l&uuml;tf&uuml; ve inayeti olmadık&ccedil;a. M&uuml;min gencin en &ouml;nemli dayanağı ve yolunda ona g&uuml;&ccedil; veren, s&uuml;rekli Rabbinin karşısında tazarru ve niyazda bulunmasıdır; O&#39;nun himayesine ve inayetine sığınmasıdır. Kuudlarında, kunutlarında, secdelerinde, her halinde: &quot;Ya mukallibel-kulub, sebbit kalb&icirc; ala dinik/Ey kalpleri evirip &ccedil;eviren (Allah&#39;ım)! Benim kalbimi de dininde sabitleyip per&ccedil;inle!&quot; duasını dilinden hi&ccedil; d&uuml;ş&uuml;rmemelidir.</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a), &ouml;zellikle ahir zaman gen&ccedil;liğinin bu duayı dillerinden d&uuml;ş&uuml;rmemelerini buyurmuştur. Dolayısıyla, Allah&#39;ın rızasına nail olmak, farzları yerine getirip haramlardan uzak durmanın yanı sıra, s&uuml;rekli Rahman ve Rahim Allah&#39;tan istemeye, karşısında aşkla dua etmeye bağlıdır. Bu itibarladır ki, imanın tadına ermiş ve ibadette-kullukta &ouml;zel makamlara ulaşmış &acirc;limlerimiz kesinlikle duada kusur etmezler, refah h&acirc;llerinde bile sanki b&uuml;y&uuml;k musibetlere yakalanmış gibi dua silahına sarılırlar. Onlar, ibadeti varlıklarının gayesi bildikleri gibi, duaya da &ccedil;ok &ouml;nem verirler. Dua ederken, &uuml;mit ruhiyesinin yanında, endişe de yaşarlar. Allah&#39;ın rahmet ve inayet kapılarının ardına kadar herkese a&ccedil;ık bulunduğunu d&uuml;ş&uuml;n&uuml;r ve gece-g&uuml;nd&uuml;z, y&uuml;ksek sesle ya da fısıltı h&acirc;linde, gizli ya da a&ccedil;ıktan dua edip yalvarırlar.</p>\n\n<p>\n	Bu iki şart, ahir zamanda m&uuml;min gen&ccedil; olmak ve m&uuml;min gen&ccedil; kalmak i&ccedil;in olmazsa olmazdır. Bunların yanı sıra gen&ccedil; insan, diğer bazı &ouml;zellikleri de kendisinde toplamalıdır ki, bazılarını ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	M&uuml;min gen&ccedil;; &ouml;ncelikle kendisini t&uuml;m ilim silahlarıyla kuşatmalıdır. Elde ettiği ilm&icirc; seviyenin yeterli olduğu kanaatine varmamalı, ilim yolunda hırslı, a&ccedil;g&ouml;zl&uuml; ve son derece gayretli olmalıdır. İlim adamının bu psikolojik &ouml;zelliği, hadiste işadamının psikolojik &ouml;zelliğiyle karşılaştırılarak anlatılmakta, adeta ilm&icirc; doyumsuzluk tavsiye edilmektedir: <em>&quot;İki a&ccedil;g&ouml;zl&uuml; kişi vardır ki doymak bilmez: Biri ilim talep eden, diğeri de mal ve servet talep eden.&quot;</em></p>\n\n<p>\n	M&uuml;min gencin ikinci &ouml;nemli &ouml;zelliği de takvadır. O kendisini g&uuml;nahlardan uzak tutar, s&uuml;rekli Allah&#39;ın rızasını kazanmak i&ccedil;in &ccedil;alışır, rıza-i il&acirc;h&icirc;ye yakın ve şeytan-ı l&acirc;inden uzak olur. Onun tek bir hedefi vardır; Allah&#39;a daha iyi bir kul olabilmek. Bunun i&ccedil;in de t&uuml;m haramlardan sakınır, t&uuml;m farzları da en g&uuml;zel şekilde yerine getirir.</p>\n\n<p>\n	M&uuml;min gen&ccedil;; s&uuml;k&ucirc;tu fikir, konuşması zikir, melekler kadar tevecc&uuml;h&uuml; derin-duru, her zaman y&uuml;ksek u&ccedil;maya hazır, g&ouml;zleri hep ufuk &ouml;tesinde, azmi dağları delecek kadar y&uuml;ce, hayatın ger&ccedil;ek ideali kabul ettiği inan&ccedil;larını t&uuml;m d&uuml;nyaya duyurma gayretinde, ihl&acirc;sın da farkında olan kusursuz bir basiret insanıdır. Kısacık &ouml;mr&uuml;nde ebed&icirc; ahiret i&ccedil;in azık toplamaya &ccedil;alışır, kendisine Rabbi tarafından bahşedilen nimetlerin en k&uuml;&ccedil;&uuml;ğ&uuml;n&uuml; dahi zayi etmez, d&uuml;nya ve ahiret adına bir şey vaat etmeyen boş şeylerle uğraşmaz.</p>\n\n<p>\n	M&uuml;min gen&ccedil;, nefsiyle s&uuml;rekli cihat h&acirc;lindedir. Ruhunda bulunan k&ouml;t&uuml; sıfatları temizleme ve yerine g&uuml;zel sıfatları yerleştirme cihadında, iyilikleri ve g&uuml;zellikleri temsilde, fenalıkları ve &ccedil;irkinlikleri aşmakta &ouml;ylesine ciddi, &ouml;ylesine azimli ve &ouml;ylesine kararlıdır ki, melekler onu semadan izledik&ccedil;e bir kez daha y&uuml;ce Allah&#39;a, <strong>&quot;Biz senin &ouml;ğrettiğinden başka bilmeyiz.&quot;</strong> derler. O, y&uuml;ce Allah&#39;ın kullarına vermiş olduğu nimetleri, sonraki nimetlerine ulaşmak i&ccedil;in birer vesile bilir ve bunlarla Allah&#39;a kulluğu, O&#39;na yakınlığı ve O&#39;nun hoşnutluğunu elde etmeye &ccedil;alışır.</p>\n\n<p>\n	M&uuml;min gen&ccedil;, herkesi ve her şeyi O&#39;ndan dolayı sever, her zaman sevgi soluklar ve &ccedil;evresinde sevgiden bir atmosfer oluşturur. O kendine, başkaları i&ccedil;in bir şey ifade etme durumuna g&ouml;re değer verir ve onun nazarında &quot;ben&quot; değil, her zaman &quot;biz&quot; s&ouml;z konusudur.</p>\n\n<p>\n	M&uuml;min gen&ccedil; uyanıktır, &ccedil;abuk kandırılmaz, siyasetle ilgilenir ve M&uuml;sl&uuml;manların sorunlarını kendisine dert edinerek &ccedil;&ouml;z&uuml;m i&ccedil;in &ccedil;abalar.</p>\n\n<p>\n	M&uuml;min gen&ccedil;, maneviyatın doruklarındadır. Allah&#39;ın sevgisi ve aşkına ulaşmak i&ccedil;in en b&uuml;y&uuml;k eğlencesi Rabbiyle m&uuml;nacattır. Geceleri herkes uyuduğu zaman o uyanır ve aşkının ispatı olan g&ouml;zyaşlarıyla sevdiğiyle konuşur. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&#39;ın Hz. Musa&#39;ya (a.s) buyurmuş olduğu bu hadis-i kutsiyi iyice kavramıştır: <em>&quot;Ey Musa! Beni sevdiğini s&ouml;yleyen ve sonra sabahlara kadar uyuyan ne kadar da yalancıdır! Seven sevdiğiyle olup onunla konuşmak istemez mi?&quot;</em></p>\n\n<p>\n	M&uuml;min gen&ccedil;, bir ayağı kabirde yaşlı bir insan edasıyla s&uuml;rekli &ouml;l&uuml;m&uuml; ve &ouml;l&uuml;m &ouml;tesini d&uuml;ş&uuml;nen, ahiretine azık tedarik etmek i&ccedil;in &ccedil;alışıp didinen, gen&ccedil;lik heveslerine esir olmayan ve gaflette boğulmayan kişidir. Yaş a&ccedil;ısından daha k&uuml;&ccedil;&uuml;c&uuml;k bir &ccedil;ocuk olan Ehlibeyt İmamlarımızdan birisi, bu bağlamda gen&ccedil;lerimiz i&ccedil;in en g&uuml;zel &ouml;rnektir. Rivayete g&ouml;re, yaşıtı olan &ccedil;ocuklar, &quot;Gel, sen de bize katıl; beraberce oynayalım!&quot; dedikleri zaman, <em>&quot;Ben, oyun i&ccedil;in yaratılmadım.&quot;</em> diye buyurmuştur o Masum İmam. Oynamak &ccedil;ocukların şiarı olmasına rağmen, kendisi daha o yaşta hilkatin gayesini kavramış, d&uuml;nyev&icirc; meşgalelerden m&uuml;mk&uuml;n olduğunca uzaklaşmış ve yaratılış hikmetine uygun bir gidişatı se&ccedil;miştir. Diğer ayağıyla da yaşadığı d&uuml;nyev&icirc; hayatı maneviyata ulaşmanın bir k&ouml;pr&uuml;s&uuml; g&ouml;rerek m&uuml;mk&uuml;n olduk&ccedil;a d&uuml;nyev&icirc; nimetlere ş&uuml;krederek kendisini inzivaya &ccedil;ekmeyen &ccedil;alışkan bir insandır.</p>\n\n<p>\n	Ayetullah Hamanei, Allah ve Resul&uuml;&#39;n&uuml;n (s.a.a) hizmetinde olmak, İsl&acirc;m ve insanlığa hizmet etmek isteyen gen&ccedil;lere şu nasihatte bulunmuştur:</p>\n\n<p>\n	&quot;İsl&acirc;m&#39;a faydalı olmak, insanlara hem d&uuml;nya, hem de ahiret saadetlerini kazandırmak ve daha &ouml;nemlisi İsl&acirc;m&#39;a zarar vermemek i&ccedil;in, her M&uuml;sl&uuml;man&#39;ın &ouml;zellikle de her ıslah&ccedil;ının kendisinde bulundurması gereken &uuml;&ccedil; &ouml;zellik bulunmalıdır; bilgi, takva ve &ccedil;ağı okuya bilme.&quot;</p>\n\n<p>\n	Son s&ouml;z olarak; İmam Humeyni (r.a) il&acirc;h&icirc; aşk yolunda ilerlemek isteyen ve rabban&icirc; insan olmak isteyen M&uuml;sl&uuml;man gen&ccedil;liğe şu nasihatlerde bulunmuştur:</p>\n\n<p>\n	&quot;G&uuml;ne başladığınızda muşarete (insanın kendisiyle neler yapacağına dair ahitleşmesi) yapın; g&uuml;n boyunca g&uuml;nah işlemeyeceğinize dair Allah&#39;a ve kendinize s&ouml;z verin ve her an bu s&ouml;z&uuml;n&uuml;z&uuml; hatırlayarak murakabe (kontrol) haleti i&ccedil;erisinde olun. Akşam olunca da bir g&uuml;n&uuml; nasıl ge&ccedil;irdiğinizin muhasebesini yapın, kendinizi hesaba &ccedil;ekin. Eğer Allah korusun g&uuml;nah işlemişseniz, hemen t&ouml;vbe edin; iyi bir amel yapmışsanız da, Allah&#39;a ş&uuml;kredin. Akt&uuml;alite ile ilgilenin, g&uuml;ncel haberleri &ouml;zellikle de M&uuml;sl&uuml;manları ilgilendiren haberleri takip edin. Madd&icirc; y&ouml;nden yoksullara, manev&icirc; y&ouml;nden de rabbani &acirc;limlere bakın ve &acirc;limlerle arkadaşlığı asla kesmeyin, s&uuml;rekli onların sohbetinde bulunun.&quot;</p>','Ahir zamanda Mümin Genç Olmak','','publish','closed','open','','ahir-zamanda-mumin-genc-olmak','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3088',0,'post','',0),(3089,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5>\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	<span style=\"line-height: 1.6em;\">Hasan KANAATLI</span></h5>\n\n<p>\n	<br />\n	İnsan&hellip; Yaratılmışların en şereflisi&hellip; En m&uuml;kemmeli&hellip; En y&uuml;cesi&hellip; En sorumlusu... Ve &ouml;z&uuml;nden koptuğunda ve sorumluluğunu unuttuğunda en korkun&ccedil; olanı!<br />\n	<br />\n	İşte bu yaratık (insan) hakkında her mektebin, her ideolojinin kendince bir yorumu ve bir tanımı olmuştur. Kimi ideolojiler bu yaratığı bir &uuml;retim-t&uuml;ketim makinesi şeklinde tanımlarken, kimileri aslının maymun olduğunu iddia etmişlerdir. Kimileri de ottan bir farkının olmadığını, d&uuml;nyayla sınırlı kaldığını &ouml;ne s&uuml;rm&uuml;şlerdir.<br />\n	<br />\n	Fakat dinler, &ouml;zellikle de y&uuml;ce İslam dini, insan denilen bu y&uuml;ce yaratığa bir başka tanım getirmiş, onu yery&uuml;z&uuml;nde Allah&rsquo;ın &ldquo;halifesi&rdquo; niteliğiyle nitelendirmiş, diğer mahl&ucirc;kattan farkının &ldquo;sorumluluk&rdquo; duygusu taşıması olduğunu belirtmiştir. Başka bir deyişle farklılıklarının da, evrene ve birbirlerine karşı taşımış oldukları sorumluluklarının b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;yle orantılı olduğunu s&ouml;ylemişlerdir. Ariflerin yorumu ise daha bir başka olmuştur. Daha doğrusu Arifler, sorumluluğun marifete (tanımaya-anlamaya) bağlı olduğunu, dolayısıyla da insanın başta kendisi olmak &uuml;zere, evreni ve Rabbini tanıdığı oranda sorumluluk hissinin bulunabileceğini iddia etmişlerdir. Bu haklı g&ouml;r&uuml;şlerini de Hz. Ali&#39;nin (a.s) &ccedil;ok &uuml;nl&uuml; olan şu hadisine istinat etmişlerdir: &ldquo;Men arefe nefsehu feqad arefe Rabbehu&rdquo; &ldquo;Kendini tanıyan ancak Rabbini tanır.&rdquo;<br />\n	&nbsp;</p>\n\n<p>\n	&Ccedil;ok derin anlamları olan bir hadis. &ldquo;Kendini bilen Rabbini bilir&rdquo; demiyor! &ldquo;Bilmek&rdquo;, &ldquo;tanımak&rdquo;tan &ccedil;ok farklıdır. Bir şeyi bilmek, o şeyi tanımaktan &ccedil;ok ayrıdır. Herkes Allah&rsquo;ı bilir, ama &ccedil;ok az insan O&rsquo;nu tanır. Herkes yanındaki insanları; komşularını, arkadaşlarını bilir, fakat &ccedil;oğu onları tanımaz ya da tanıyamaz. Bir şeyi tanımak, onun derinliğine inmek, sahip bulunduğu hasletleri, &ouml;zellikleri, karakteristik yapısını, duygusunu, arzusunu, d&uuml;ş&uuml;ncesini, hayat felsefesini, gaye ve hedeflerini bilmekle m&uuml;mk&uuml;n olur. Nice babalar vardır ki en yakınında bulunan, hatta kendi kanlarından olan &ouml;z evlatlarını tanımazlar, evlatlar da &ouml;yle. &Ouml;ğretmen-&ouml;ğrenci de buna d&acirc;hil edilebilir. Allah ile kul ilişkisi de b&ouml;yledir. Y&uuml;ce yaratıcı, yarattığı kulunu &ccedil;ok iyi bildiği i&ccedil;in, kendisinin kulu olduğunu tanıtmak amacıyla onu akıl, vicdan, g&ouml;n&uuml;l gibi bir takım idrak ara&ccedil;larıyla donatmış, bu yetmemiş, bir de ona kendinden el&ccedil;iler g&ouml;ndermiş, kitaplar indirmiştir. Şayet kulunun Rabbini tanıması i&ccedil;in fıtratının dışında g&ouml;ndermiş olduğu takviye g&uuml;&ccedil;ler (peygamberler ve kitaplar) olmasaydı, kim bilir milyonda ka&ccedil;ı Rabbini tanıyabilirdi ki?<br />\n	<br />\n	Arifler, yukarıda işaret ettiğimiz ariflerin imamı Hz. Ali&#39;den (a.s) nakledilen o hadisten yola &ccedil;ıkarak, insan denilen bu yaratığı ş&ouml;yle tanımlarlar:<br />\n	&nbsp;</p>\n\n<p>\n	İnsan denilen bu yaratık iki &acirc;leme ait ilgin&ccedil; bir varlıktır. Onun zahiri g&ouml;r&uuml;n&uuml;m&uuml; olan bedeni, m&uuml;lki ve d&uuml;nyevi boyutunu yansıtır. B&acirc;tınını teşkil eden y&ouml;n&uuml; ise, gayb&icirc; ve melekut&icirc; boyutunu yansıtır. Gayb&icirc; ve melekut&icirc; &acirc;lemine ait olan b&acirc;tını (ruhu-nefsi) bir&ccedil;ok makam ve derecelere sahiptir.<br />\n	<br />\n	Bu makam ve derecelerden her biri i&ccedil;in kendisini en y&uuml;ce melek&ucirc;t &acirc;lemine -saadete- davet eden rahman&icirc; ve aklan&icirc; g&uuml;&ccedil;ler olduğu gibi, onu en al&ccedil;ak s&uuml;fli &acirc;leme -şekavete- davet eden şeytani g&uuml;&ccedil;lerde vardır. Bu iki g&uuml;&ccedil; arasında &ouml;m&uuml;r boyu s&uuml;rekli bir &ccedil;ekişme ve savaşma s&ouml;z konusudur. İnsan denilen varlık, kendinde s&uuml;rekli var olan bu iki zıt g&uuml;c&uuml;n savaş meydanı konumundadır. Şayet ondaki rahman&icirc; ordular galip gelecek olursa, sonu&ccedil;ta insan saadet ve rahmet ehli olur. Meleklerin yolunda y&uuml;r&uuml;r. Nebilerin, velilerin ve salih kimselerin saflarına katılır. Sonu&ccedil;ta onlarla birlikte haşrolur. Fakat o insana, kendinde var olan şeytan ve cehalet ordusu galip gelirse, o takdirde şekavet ve mutsuzluk ehli olur. Şeytanın safına katılır. K&acirc;fir ve Allah&rsquo;ın rahmetinden mahrum kalanlarla haşrolur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Arifler insan denilen bu varlığın iki &acirc;lemi de yansıttığını bu şekilde izah ettikten sonra, onun gayb ve melek&ucirc;t &acirc;lemine ait batın&icirc; boyutunun (nefsinin) sahip olduğu makam ve derecelerin bir ka&ccedil; kısmı olduğunu ş&ouml;yle izah etmişlerdir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nefsin ilk makamı ve en d&uuml;ş&uuml;k menzili, m&uuml;lk, zahir ve d&uuml;nya menzilidir. Bu hissedilir bedene ve zahir&icirc; b&uuml;nyeye, nefsin g&acirc;yb&icirc; nurları ve ışıkları sa&ccedil;ılmış, bu da insana yersel bir hayat bağışlamış ve bu bedene ordular te&ccedil;hiz etmiştir. Nefsin savaş meydanı işte bu bedendir. Beden, nefsin varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml; bir muharebe alanıdır. Nefis, bu savaş alanı olan insan bedenindeki varlığını yedi tane g&uuml;&ccedil;-ordu ile s&uuml;rd&uuml;r&uuml;r. Nefsin varlığını ayakta tutan bu yedi ordu; kulak, g&ouml;z, dil, mide, tenas&uuml;l organı, el ve ayaklardır. Nefis, beden memleketindeki varlığını, işte bu orduları kullanarak devam ettirir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu yedi ordunun bir de başkomutanı vardır. Onun adı da &quot;Vehim/hayal&quot;dir. İnsanın sahip olduğu beden memleketinde nefsin varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml; o yedi tane ordunun başkomutanı vehimdir -hayaldir-. Hatta vehim, nefsin b&uuml;t&uuml;n zahir&icirc; ve batın&icirc; g&uuml;&ccedil;lerinin başkomutanıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	O halde, şayet başkomutan olan vehim -hayal-, şeytanın kontrol&uuml;ne girerek, o yedi g&uuml;c&uuml;n-ordunun- h&acirc;kimiyet kuracak olursa, o yedi ordu (yani kulak, g&ouml;z, dil, mide, tenas&uuml;l organı, el ve ayaklar) şeytanın orduları şekline d&ouml;n&uuml;ş&uuml;verir ve beden memleketi şeytanın h&acirc;kimiyeti altına girer. B&ouml;ylece o beden memleketinde bulunan akıl ve rahman&icirc; g&uuml;&ccedil;ler yenilgiye uğramış olur. İnsan denilen bu varlık, d&uuml;nya ve m&uuml;lk &acirc;leminden yenik olarak ayrılmış olur. Diğer bir ifadeyle; insanın insanlığına dair neyi varsa, o &ouml;zellikleri, t&uuml;m&uuml;yle beden memleketini terk eder. Yerini, nefse ait t&uuml;m al&ccedil;aklıklar işgal eder. Fakat şayet beden memleketinde bulunan o yedi ordunun başkomutanı olan vehim, akıl ve şeriatın kontrol&uuml;nde olursa ve o yedi orduyu akıl ve şeriatın disiplini altına sokarsa, o takdirde insanın sahip olduğu beden memleketi, rahman&icirc; ve aklan&icirc; bir memlekete d&ouml;n&uuml;ş&uuml;verir, bir defa şeytan mel&#39;un t&uuml;m ordularıyla birlikte beden memleketini terk edip gider. Sonu&ccedil;ta memleket ilah&icirc; ve aklan&icirc; g&uuml;&ccedil;lerin kontrol&uuml;ndeki bir memleket oluverir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İşte nefisle b&ouml;ylesine bir m&uuml;cadeleye giren biri, Allah yolunda cihat edip &ouml;ld&uuml;r&uuml;len bir şehitten daha y&uuml;ce bir makama sahiptir. Zira nefisle cihat edip onu yaratıcısının emir ve fermanı altına sokmak, beden memleketini şeytan g&uuml;&ccedil;lerinin ve ordularının pisliklerinden temizlemek, Allah yolunda k&acirc;fir ve m&uuml;şriklerle savaşıp, onları İslam&icirc; beldelerden s&ouml;k&uuml;p atmaktan daha zordur... Bundan dolayıdır ki, Hz Peygamber (s.a.a) m&uuml;şriklerle savaşmak &uuml;zere g&ouml;nderdiği bir İslam ordusuna; savaşı zaferle sonu&ccedil;landırıp geri d&ouml;nd&uuml;klerinde ş&ouml;yle buyurmuştur: &quot;Merhaba k&uuml;&ccedil;&uuml;k cihadı yerine getirip de (&uuml;zerinde) b&uuml;y&uuml;k cihadı baki kalanlara.&quot; Denildi ki:&quot;Ya Resulallah! B&uuml;y&uuml;k cihat da neyin nesi?&quot; Resulullah (s.a.a) &quot;Nefis ile cihat.&quot; buyurdu.(1)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Beden Memleketini Rahman&icirc; G&uuml;&ccedil;lere Teslim Etmenin Yolları</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsan ruhunun tabipleri olan Arifler, beden memleketinin şeytan&icirc; g&uuml;&ccedil;lerin eline ge&ccedil;mesini &ouml;nlemek ve Rahman&icirc; g&uuml;&ccedil;lerin h&acirc;kimiyetini sağlamak i&ccedil;in ş&ouml;yle &ouml;nerilerde bulunmuşlardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Tefekk&uuml;r</p>\n\n<p>\n	Arifler, nefisle m&uuml;cadelede ve Allah-u Teala&#39;ya doğru hareketin ger&ccedil;ekleşmesinde en etkili yollardan birisinin hatta ilk şartının &quot;tefekk&uuml;r&quot; olduğunu s&ouml;ylemişlerdir. Derinlemesine d&uuml;ş&uuml;nmek anlamında olan &quot;tefekk&uuml;r&quot;, insan denilen bu varlığın Hak Teala&#39;ya ulaşabilmesinin en &ouml;nemli ilk makamıdır. Bu makama ulaşabilen her insan, her gece ve g&uuml;nd&uuml;z, az da olsa bir miktar kendisini bu d&uuml;nyaya getiren, rahatlığı i&ccedil;in her t&uuml;rl&uuml; vesileyi hazırlayan, kendisine salim bir beden veren ve her biri herkesin aklını hayrete d&uuml;ş&uuml;r&uuml;c&uuml; bir&ccedil;ok faydaları haiz olunca kusursuz g&uuml;&ccedil;leri ihsan eden, bunca bol nimet ve rahmet sistemini genişleten bir taraftan da bunca peygamberler g&ouml;nderen, kitaplar nazil eden kılavuzluk yapan ve davetlerde bulunan Y&uuml;ce Yaratıcı karşısında ne gibi bir vazife ve sorumluluğu olduğunu d&uuml;ş&uuml;nmesi ve derince bir tefekk&uuml;rde bulunmasından ibarettir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aklı başında olan bir insan ş&ouml;yle d&uuml;ş&uuml;nmelidir: &quot;Acaba bizler i&ccedil;in var edilen b&uuml;t&uuml;n bu şeyler, t&uuml;m hayvanlarla ortak y&ouml;n&uuml;m&uuml;z olan bu şehvetin tatmini ve d&uuml;nyev&icirc; hayat i&ccedil;in mi &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r? Yoksa işin i&ccedil;inde başka bir maksat mı var? Acaba keremli nebilerin, muazzam velilerin, b&uuml;y&uuml;k hikmet sahiplerinin ve milleti akıl ve şeriat kanunlarına davet eden, onları hayvan&icirc; şehvetler ve bu fani d&uuml;nyadan sakındıran değerli &acirc;limlerin insanlara bir d&uuml;şmanlığı mı var? Yoksa onlar d&uuml;nya zevklerine dalmış biz zavallı insanların doğru yaşama yolunu bizler kadar bilmiyorlar mı?&quot; Şayet cevabınız hayırsa, o takdirde akıl sahibi bir insan biraz d&uuml;ş&uuml;nd&uuml;ğ&uuml;nde, b&uuml;t&uuml;n bunlardan maksadın başka bir şey olduğunu hemen anlayıverir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu yaratılıştan maksat, daha y&uuml;ce ve b&uuml;y&uuml;k bir &acirc;lemdir. Madd&icirc; &acirc;lem asıl maksat değildir. Akıllı insan kendini d&uuml;ş&uuml;nen insandır. &Ccedil;aresizliğine acıyan insandır. Ve kendisine şu hitapta bulunabilen insandır: Ey uzun yıllar boyunca fani d&uuml;nyanın aldatıcı zevkleri peşinde koşmakla &ouml;mr&uuml;n&uuml; t&uuml;keten utanmaz nefis! Şimdiye kadar eline boş &ouml;zlemden başka ne ge&ccedil;ti? Biraz da ebedi hayat ve daimi saadete sebep olacak asli maksat yolunda y&uuml;r&uuml;&hellip; Ey azgın nefis! Sonsuz saadeti, fani olan bir ka&ccedil; g&uuml;n&uuml;n aldatıcı lezzetiyle değiştirme. Ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde yaşayan ve yaşamakta olan d&uuml;nyaya dalanların halini d&uuml;ş&uuml;n! Seni d&uuml;nyaya doğru &ccedil;ağıran ve &quot;Madd&icirc; hayatımızı temin etmek ilk ve tek gayemiz olmalıdır&quot; diyen insanların hallerini g&ouml;z &ouml;n&uuml;nde bulundur! Onları kendi aklında bir sorguya &ccedil;ek. Bak bakalım, kendileri bu durumdan razı mıdırlar? Yoksa girdikleri &ccedil;ıkmazlara başkalarını da mı sokmak istiyorlar?!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İşte, m&uuml;cadele maksadıyla nefis ile yapılan bu tefekk&uuml;r, insan i&ccedil;in başka bir yolun a&ccedil;ılmasına ve b&ouml;ylece de Rabbiyle irtibata ge&ccedil;ebilmesi i&ccedil;in başka bir &uuml;st makama y&uuml;kselmesine ortam hazırlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Azim</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah ile irtibata ge&ccedil;mek isteyen bir kulun, tefekk&uuml;r makamından sonra varacağı ikinci makam &quot;azim&quot; menzilidir.</p>\n\n<p>\n	Azim, insanlığın cevheri olduğu gibi insanları birbirinden ayıran en b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;d&uuml;r de. İnsanın derece farklılığı, işte bu azim derecelerinin farklılığından kaynaklanmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Burada s&ouml;z konusu edilen azimden maksat, g&uuml;nahları terk etmek &uuml;zere karar almak, farzları yerine getirmek ve hayattayken vaktinde yerine getiremediği namaz, oru&ccedil;, humus ve zek&acirc;t gibi mali ve bedensel ibadetlerini kaza etmekten ibarettir. Neticede azim, insanın kendi g&ouml;r&uuml;n&uuml;m ve zahirini, akl&icirc; ve şer&#39;&icirc; bir insan şekline sokabilmesidir ki, şeriat ve akılda zahire h&uuml;kmederek bu şahsın bir insan olduğunu s&ouml;yleyebilsin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şer&#39;&icirc; insan, şeriatın istediği tarzda hareket eden, dış g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; Resulullah&#39;ın (s.a.a) dış g&ouml;r&uuml;n&uuml;m&uuml; gibi kılan, t&uuml;m hareket ve davranışlarında, t&uuml;m eylem ve s&ouml;ylemlerinde, Peygamber&#39;e (s.a.a) uyabilen şahıstır. Bu, herkes i&ccedil;in kolay bir şeydir. Zira dış g&ouml;r&uuml;n&uuml;m&uuml;m&uuml;z&uuml; Peygamber (s.a.a) gibi kılmak, Y&uuml;ce Allahın t&uuml;m kulları i&ccedil;in m&uuml;mk&uuml;n kıldığı bir şeydir. Herkesin buna ayak uydurması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şurası bir ger&ccedil;ek ki bir insan, ilk etapta şeriatın zahiriyle işe başlamadığı m&uuml;ddet&ccedil;e, ilahi marifet yolunda (Allah ile irtibat kurmada) bir tek adım olsun ileri gidemez. Şeriat adabıyla edeplenmediği m&uuml;ddet&ccedil;e, g&uuml;zel ahlaklardan hi&ccedil; birisine hakkıyla sahip olamaz. İlahi marifet onun kalbinde tecelli etmediği gibi, batın ilmini ve şeriat sırlarını kendisine keşfetmediği gibi, batın ilminin ve şeriat sırlarının kendisine keşfolunması da m&uuml;mk&uuml;n olmaz. &Ouml;yleyse bazılarının &quot;zahir terk edilirse, batın ilmi elde edilebilir&quot; veya &quot;batın ilmi elde edildikten sonra, artık zahiri edeplere riayete gerek yoktur&quot; diye iddia etmeleri yanlış ve batıl bir şeydir. B&ouml;ylesine bir iddia, sahibinin ibadet ve makamlarına ve insanlık derecelerine olan cehaletini g&ouml;sterir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;zetleyecek olursak azim, Allah ile irtibatını g&uuml;&ccedil;lendirmek isteyen bir insanın ciddi bir irade ve kararlılıkla, m&uuml;cadeleci olmasını gerektirir. Allah&#39;a sığınırım şayet bir insan bu d&uuml;nyadan azimsiz olarak g&ouml;&ccedil;ecek olursa, Ariflerin tabiriyle o, beyinsiz bir insan sayılır ve ahirette de insan şeklinde haşrolmaz! Zira ahiret &acirc;lemi keşif ve sırların zuhur etme mahallidir. G&uuml;nah işlemeye c&uuml;ret etmek ise insanı yavaş yavaş azimsizleştirir. Bu değerli cevheri insanın elinden &ccedil;ekip alır. Ariflerin tespitine g&ouml;re ise azmin en b&uuml;y&uuml;k afeti, insanın tağanniyata (caiz olmayan m&uuml;zik t&uuml;r&uuml;) kulak vermesidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Muşarete (şartlaşmak), Murakebe (dikkat etmek), Muhasebe (hesaba &ccedil;ekmek).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah ile irtibata ge&ccedil;mek isteyen bir kulun varacağı &uuml;&ccedil;&uuml;nc&uuml; makam muşarete, murakebe ve muhasebe makamıdır. Muşarete; insanın &ouml;rmeğin her g&uuml;n&uuml;n başlangıcında. &quot;Bug&uuml;n Allah-u Teala&#39;ya karşı asla muhalefet etmeyeceğine&quot; dair kendisiyle şartlaşması ve bu hususta ciddi bir karar alması demektir. Malumdur ki, insanın bir g&uuml;n de olsa Allah-u Teala&#39;ya muhalefet etmemesi, olduk&ccedil;a kolay bir şekilde uhdesinden gelebileceği bir iştir. İnsan azmeder ve kendisiyle şartlaşırsa, bunun ne kadar kolay bir şey olduğunu tecr&uuml;be etmiş olur. Şeytan, insanın g&ouml;z&uuml;nde bu işi b&uuml;y&uuml;tmeye &ccedil;alışabilir. Fakat bu, şeytanın bir hilesidir. Şayet insan kalben ger&ccedil;ek bir şekilde şeytana lanet eder ve batıl hayalleri kalbinden s&uuml;r&uuml;p dışarı atarsa, o zaman bu işin ne kadar kolay olduğunu kalben tasdik etmiş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ariflere g&ouml;re insan, muşareteden sonran murakebe menziline girmelidir. Murakebe: İnsanın kendisiyle şartlanmasından sonra, şartlaştığı m&uuml;ddet boyunca amel etmeye dikkat etmesi ve kendisini bu hususta y&uuml;k&uuml;ml&uuml; bilmesinden ibarettir. İnsan b&ouml;yle bir menzile ulaştıktan sonra, Allah korusun tekrar g&ouml;nl&uuml;nden Allah&#39;ın emrinin hilafına olan bir işe bulaşma fikrini ge&ccedil;irmiş olursa, &ccedil;ok iyi bilmelidir ki, bu d&uuml;ş&uuml;nce şeytandandır. Şeytan bu vesvesesiyle tekrar onu şartlaştığı şeyden saptırmak ister. B&ouml;yle bir takdirde insan ona derhal lanet etmeli ve şerrinden Allah&#39;a sığınmalıdır. Tekrardan nefsine ve şeytana ş&ouml;yle hitapta bulunmalıdır: &quot;Ben bug&uuml;n Allah-u Teala&#39;nın emrinin hilafına davranmayacağıma dair kendimle şartlaştım. Velinimetim uzun yıllardır bana nimet vermiş, sıhhat, selamet ve emniyet bağışlamış ve ebediyete kadar kendisine hizmet edecek bile olsam ş&uuml;kr&uuml;n&uuml;n uhdesinden gelemeyeceğim merhametler ihsan etmiştir. Benim de b&ouml;ylesine c&uuml;zi bir şart hususunda ahde vefa g&ouml;stermemem doğru değildir.&quot; B&ouml;yle yapıldığı takdirde &uuml;mit edilir ki Allah&#39;ın izniyle şeytan terk edilsin, el &ccedil;ektirilsin ve b&ouml;ylece de beden memleketine Rahman ordular egemen olsun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsan, o g&uuml;nk&uuml; muşaretesini akşama kadar murakebe ettikten sonra, yani kendisiyle şartlaştığını akşama kadar takip altında tuttuktan sonra, artık akşam muhasebe vaktidir. Muhasebe, kulun Allah ile şartlaştığı hususlara riayet edip etmediğine dair nefsini hesaba &ccedil;ekmesinden ibarettir. Eğer ger&ccedil;ek bir şekilde ahdine vefa etmişse, Rabbinin kendisini başarılı kılmasından dolayı O&#39;na ş&uuml;kretmeli ve bir adım ilerlediğini anlamalı, ilahi kontrol altında olduğunu idrak etmelidir. Artık Allah-u Teala d&uuml;nya ve ahiret işlerinin ilerlemesi i&ccedil;in ona kılavuzluk edecek b&ouml;ylece yarın ki işi daha bir kolaylaşacaktır. İnsan artık bir m&uuml;ddet bu hal &uuml;zere kalmalıdır. &Uuml;mit edilir ki, bu eylem bundan sonra onun i&ccedil;in bir meleke/huy halini alsın ve olduk&ccedil;a rahat ve kolay bir iş haline gelsin. İşte o zaman artık insan lezzet almaya başlar. Burası m&uuml;k&acirc;fat ve ceza evi olmamakla birlikte yine de kul &ouml;yle bir lezzet alır ki, ilahi m&uuml;k&acirc;fatlar o insanı adeta lezzetlere boğar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şurası &ccedil;ok iyi bilinmelidir ki, Allah-u Teala hi&ccedil; bir zaman insana ağır sorumluluklar y&uuml;klememiştir. İnsanın altından &ccedil;ıkamayacağı ve g&uuml;&ccedil; yetiremeyeceği şeyleri ona y&uuml;klememiştir. Fakat şeytan ve orduları bu işi insanın g&ouml;z&uuml;nde olduk&ccedil;a b&uuml;y&uuml;tmekte ve zor bir şeymiş gibi g&ouml;stermektedir. Allah korusun insan muhasebe esnasında kendisiyle şartlaştığı hususlarda bir gevşeklik ve zaaf g&ouml;sterecek olursa, Allah-u Teala&#39;dan &ouml;z&uuml;r dilemeli ve tekrardan yarın i&ccedil;in şartlaştığı &uuml;zere amel edeceğine dair yeniden s&ouml;z vermelidir. Bu hal &uuml;zere kalmalıdır ki, Allah-u Teala tevfik ve saadet kapılarını onun y&uuml;z&uuml;ne a&ccedil;sın ve insanlığın doğru yoluna ulaştırmış olsun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Tezekk&uuml;r</p>\n\n<p>\n	Beden memleketini Rahman&icirc; g&uuml;&ccedil;lere teslim etmek i&ccedil;in başkomutan olan vehim g&uuml;c&uuml;n&uuml; Allah&#39;ın ve Şeriatın h&uuml;k&uuml;mranlığı altına alan g&uuml;&ccedil;lerden bir değeri &quot;tezekk&uuml;r&quot;d&uuml;r. Bu makamda tezekk&uuml;r, insanın daima Allah-u Teala&#39;yı y&acirc;d etmesi ve kendisine merhamet buyurduğu nimetleri hatırlamasıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ccedil;ok iyi bilinmektedir ki, insanın ihsan sahibi birine karşı saygı g&ouml;stermesi, yaratılıştan gelen bir &ouml;zelliktir. Kendi yaratılış kitabını iyice m&uuml;talaa eden herkes, orada insanın kendisine her hangi bir nimet ihsan eden kimseye karşı ihtiram ve saygı g&ouml;stermesi gerektiğinin yazıldığını g&ouml;r&uuml;r. Malumdur ki, ihsan edilen nimet ne kadar b&uuml;y&uuml;k olur ve ihsan sahibi kimsenin de bunda herhangi bir art niyeti olmazsa, fıtrat gereği b&ouml;yle bir kimseye ihtiramın fazla olması gerektiğine h&uuml;kmedilir. Mesela eğer bir doktor sizi k&ouml;rl&uuml;kten kurtaracak olsa, fıtrat gereği hemen onsa saygı g&ouml;sterirsiniz. Eğer sizi &ouml;l&uuml;mden kurtaracak olsa, daha fazla saygı g&ouml;sterirsiniz. Ama gel g&ouml;r ki her şeyimiz kendisinden olan Y&uuml;ce Yaratıcının bunca zahir&icirc; ve batın&icirc; nimetlerinin karşısında saygı g&ouml;stermekten gafil kalmışızdır. &Ouml;rneğin gece g&uuml;nd&uuml;z teneff&uuml;s ettiğimiz şu havayı d&uuml;ş&uuml;nelim. D&uuml;nyadaki t&uuml;m yaratıkların hayatı bu havaya bağlıdır. Eğer bu hava 15 dakika kadar kısa bir s&uuml;re olmayacak olsa, hi&ccedil; bir canlı hayatta kalamaz. Bu (hava) o kadar b&uuml;y&uuml;k bir nimettir ki, b&uuml;t&uuml;n cin ve insanlar onun bir benzerini bizlere vermeye kalkışsalar, kuşkusuz ki acze d&uuml;şerler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	V&uuml;cudumuzla ilgili g&ouml;z, kulak, tatma, dokunma gibi bedenin sahip olduğu zahir&icirc; kuvvetler ve yine hayal, vehim ve sayısız faydaları bulunan duygular gibi bedene ait diğer batın&icirc; g&uuml;&ccedil;ler; B&uuml;t&uuml;n bu nimetleri Allah-u Teala bizler istemeden ve &uuml;zerimize hi&ccedil; bir minnet de koymadan bizlere inayet etmiştir. Hi&ccedil; bir itaat ve ibadetimize ihtiyacı yokken ve kendisi i&ccedil;in bizlerin itaat ve isyanını da hi&ccedil; mi hi&ccedil; fark etmezken, yine de verdiği bunca nimetlerle yetinmemiş, bizlere enbiya ve peygamberler g&ouml;ndermiş, kitaplar nazil buyurmuş, mutluluk yuvası olan cennet ve mutsuzluk yuvası olan cehennem yolunu g&ouml;stermiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	D&uuml;nya ve ahiret i&ccedil;in ihtiya&ccedil; duyduğumuz şeylerin t&uuml;m&uuml;n&uuml; bizlere inayet etmiş ve yalnızca bizim yararımıza olan bir takım emir ve yasaklarda bulunmuştur. Detaylar ş&ouml;yle dursun, genel olarak bile saymaktan t&uuml;m insanlığın aciz kaldığı bu nimetleri ve diğer binlerce nimeti zikrettikten sonra acaba sizin fıtrat ve vicdanınız b&ouml;yle bir ikram sahibine ihtiram ve saygı g&ouml;stermek gerektiğine h&uuml;kmetmiyor mu? Acaba b&ouml;yle bir velinimete ihanete bulunmanın akla g&ouml;re h&uuml;km&uuml; nedir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	B&uuml;y&uuml;k ve azamet sahibi şahıslara saygı g&ouml;sterilmesi hadisesi de fıtrat kitaplarında sabit ve yazılı olan bir şeydir. Halkın, d&uuml;nya ve servet ehli sultanlara ve b&uuml;y&uuml;k şahsiyetlere karşı duydukları saygı da onlar b&uuml;y&uuml;k ve y&uuml;ce olarak nitelendirdikleri i&ccedil;indir. Acaba b&uuml;t&uuml;n kainatın sahibi olan y&uuml;ce Allah&#39;ın azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml;nden daha &uuml;st&uuml;n bir azamet d&uuml;ş&uuml;n&uuml;lebilir mi? Onun değersiz ve en al&ccedil;ak yaratığı olan şu d&uuml;nya bile en k&uuml;&ccedil;&uuml;k bir &acirc;lem ve en dar bir alan olmasına rağmen şimdiye kadar hi&ccedil; bir mevcudun aklı ona ermemiş, hakikatine ulaşamamıştır. Diğer g&uuml;neş sistemlerinden daha k&uuml;&ccedil;&uuml;k ve &ouml;b&uuml;r g&uuml;neşlere nispeten hissedilir bir değere sahip olmayan şu bizim g&uuml;neş sistemi karşısında bile d&uuml;nyanın en b&uuml;y&uuml;k k&acirc;şifleri hi&ccedil; bir şey s&ouml;yleyememiş ve şimdiye kadar da hakikati konusunda yeterli bir bilgi edinememişlerdir. Acaba bir tek işaretle b&uuml;t&uuml;n bu &acirc;lemleri ve diğer binlerce gayb &acirc;lemlerini yaratan azim ve azamet sahibi bir kudrete saygı g&ouml;stermek akıl ve fıtrat nazarında gerekli ve l&uuml;zumlu bir şey değil midir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hatta insanın huzurunda hazır bulunan bir kimseye saygı g&ouml;stermek de fıtrat kitabında yer alan bir husustur. &Ouml;rneğin insan birisinin gıyabında k&ouml;t&uuml; laflar etse de huzurunda kendisine fıtrat gereği ihtiram g&ouml;stermekte ve karşısında susmaktadır. Malumdur ki Allah Tebarek ve Teala her yerde hazır ve nazırdır ve t&uuml;m varlıklar &acirc;lemi onun g&ouml;zetimi altında sevk ve idare olmaktadır. O halde, bizim gibi bir kulun karşısında ona ihtiram g&ouml;steren bizler, b&ouml;yle azametli ve b&uuml;y&uuml;k bir zatın her yerde hazır ve nazır olduğuna inanmamıza rağmen, bizzat kendisinin bizlere ihsan etmiş olduğu nimetler olan şu sahip olduğumuz organ ve g&uuml;&ccedil;ler ile ona karşı g&uuml;nah işlemekten daha b&uuml;y&uuml;k bir zul&uuml;m ve su&ccedil; d&uuml;ş&uuml;n&uuml;lebilir mi? Acaba zerre kadar hay&acirc;mız olsa, onun huzurunda su&ccedil; işlerken eriyip yok olmamız gerekmez mi?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;yleyse y&uuml;ce yaratıcının azametini hi&ccedil;bir zaman hatırımızdan &ccedil;ıkarmamalıyız. Onun nimet ve merhametini her zaman ve mek&acirc;nda anlamalıyız. O&#39;nun her zaman g&ouml;zetimi altında tutulduğumuzu akıldan &ccedil;ıkarmamalıyız. O&#39;na karşı g&uuml;nah işlemeyi ve isyank&acirc;rlığı terk etmeliyiz. Bu b&uuml;y&uuml;k savaşta nefse galip gelmeliyiz. Kendi beden memleketimizi Rahman&icirc; ve Hakkan&icirc; bir memleket kılmalıyız. Kendi memleketimiz olan bedenimizi, şeytan&icirc; orduların değil, Rahman&icirc; orduların kararg&acirc;hı haline getirmeliyiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&ouml;z&uuml;n sonunda şunu da hatırlatalım ki, insan hi&ccedil; bir zaman kendi kendine &uuml;mit bağlamamalıdır. Zira Y&uuml;ce Allah&#39;tan başka hi&ccedil; kimsenin elinden bir şey gelmez. Tam tersine ağlayıp yakararak bizzat Allah-u Teala&#39;dan bu m&uuml;cadelede (nefsi ıslah etmede) bizi başarıya ulaştırmasını dilemeliyiz. B&ouml;ylece nefsimize galip gelmiş oluruz inşaallah.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah&rsquo;ım! Muhammed ve tertemiz Ehlibeyti (Allah&rsquo;ın selamı hepsinin &uuml;zerine olsun) aşkına g&ouml;n&uuml;l aynamıza ihl&acirc;s nuruyla aydınlık bağışla. G&ouml;n&uuml;l levhasından şirk ve eş koşma pasını gider. Bu dalalet ve hayret &ccedil;&ouml;l&uuml;n&uuml;n &ccedil;aresizlerine, mutluluk ve kurtuluşun ana yolunu g&ouml;ster. Bizleri y&uuml;ce ahlak ile ahlaklandır. Derg&acirc;hının velilerine mahsus kıldığın o has tecelli ve esintilerini bizlere de nasip et. Cehalet ve şeytan ordusunu kalpler memleketinden dışarı &ccedil;ıkar ve onların yerine ilim, hikmet ve rahman ordularını yerleştir. Bizleri bu d&uuml;nyadan kendinin ve derg&acirc;hına has kullarının sevgisiyle al. &Ouml;l&uuml;m anında ve ondan sonra bizlere rahmetinle davran. İşlerimizin sonunu saadetle eş kıl! &Acirc;min, Ya Rabbel&acirc;lemin&hellip;</p>','Ariflerin Dilinde İnsan Tanımı','','publish','closed','open','','ariflerin-dilinde-insan-tanimi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3089',0,'post','',0),(3090,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"center\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	Mehdi BİRDAL</h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>T&ouml;vbe edip iman eden ve iyi işler yapan kimse başka. Allah, onların k&ouml;t&uuml;l&uuml;klerini iyiliğe &ccedil;evirir ve Allah &ccedil;ok bağışlayan ve s&uuml;rekli merhamet edendir.</strong> (Furkan Suresi 70.ayet)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Namaz, oru&ccedil;, zek&acirc;t&hellip; gibi ibadetlerin vacip olduğu her M&uuml;sl&uuml;man tarafından bilinen ve aşik&acirc;r olan h&uuml;k&uuml;mlerdir. Bu gibi ibadetler yerine getirildiğinde karşılık olarak sevap ve bu ibadetlerin terk edilmesi durumunda da cezası ve yaptırımı vardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; T&ouml;vbenin s&ouml;zl&uuml;k anlamı, g&uuml;nahtan geri d&ouml;nmektir. T&ouml;vbe, haram bir iş karşılığında samimi ve kalpten Y&uuml;ce Allah&rsquo;tan mağfiret ve istiğfar dilemektir. Ve t&ouml;vbe eden kişi o işi bir daha yapmama ve de zail olan bir hak var ise onu iade etme fikrini de taşımalıdır. Bu haram iş, insana vacip olan bir ameli terk etmek ya da insanın yapmaması gereken ve men edilen işleri yapması şeklinde tezah&uuml;r edebilir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; T&ouml;vbe bazen insana bazen de Allah&rsquo;a nispet edilir. İnsana nispet edildiğinde, isyandan, ibadette gereğini yerine getirmemeden dolayı pişman bir şekilde Allah&rsquo;tan onun g&uuml;nahlarını g&ouml;rmemesini ve bağışlamasını istemesidir. T&ouml;vbenin, Allah&rsquo;a nispet edilmesi ise, kuluna y&uuml;z&uuml;n&uuml; d&ouml;nmesi ona nazar etmesi, l&uuml;tufta bulunması ve g&uuml;nahlarını bağışlaması anlamındadır. T&ouml;vbe her iki şekliyle de Kur&rsquo;an ı Kerim de zikredilmiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	En&rsquo;am Suresi 54. ayet: &ldquo;&hellip;ş&uuml;phe yok ki i&ccedil;inizden biri, bilgisizlik y&uuml;z&uuml;nden bir k&ouml;t&uuml;l&uuml;k yapar da sonradan t&ouml;vbe eder, halini d&uuml;zene koyarsa muhakkak ki Allah su&ccedil;ları &ouml;rter, yargılar, rahimdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hucurat Suresi 11. ayet: &ldquo;&hellip;kim t&ouml;vbe etmezse artık onlar, zulmedenlerin ta kendileridir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Maide Suresi 39.ayet: &ldquo;Ettiği zul&uuml;mden sonra t&ouml;vbe eden ve d&uuml;zg&uuml;n bir hale gelenin t&ouml;vbesini Allah kabul eder. Ş&uuml;phe yok ki Allah, su&ccedil;ları &ouml;rter, rahimdir.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nisa Suresi 27. ayet: &ldquo;Ve Allah, t&ouml;vbenizi kabul etmeyi diler&hellip;&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>T&ouml;vbenin Şartları:</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Tam anlamı ile t&ouml;vbenin kabul olmasının iki asıl şartı bulunmaktadır. Eğer bu iki şart yerine getirilmez ise tam anlamıyla t&ouml;vbe edilmiş sayılmaz. Biz burada bu konuya kısa ve &ouml;z olarak değinmek ile yetiniyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Binincisi; </strong>pişmanlık ve nedamettir. İnsan yaptığı hata ve g&uuml;nahlardan dolayı ger&ccedil;ek anlamda pişman olmalı ve tabir yerinde ise kendini kahretmelidir. Kendisini kınayıp y&uuml;ce yaradandan &ouml;z&uuml;r dilemelidir. Ondan kendisini bağışlamasını ve g&uuml;nahlarının &uuml;st&uuml;n&uuml; &ouml;rtmesini istemelidir. İnsan bir g&uuml;nah işleyip sadece dili ile t&ouml;vbe etse t&ouml;vbesi ger&ccedil;ek anlamda değildir. Ger&ccedil;ek anlamda k&acirc;mil olan bir t&ouml;vbe kalpten olan ve pişmanlık ile beraber olan t&ouml;vbedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İkincisi,</strong> o g&uuml;naha d&ouml;nmemekteki azimdir. Bir daha o hatayı ve g&uuml;nahı yapmamadaki azim. Azim her işte olması gerektiği gibi, t&ouml;vbe konusunda da esas rol&uuml; oynamaktadır. Farzları yerine getirmekteki azim ya da men edildiği şeyleri yapmama konusundaki azim. T&ouml;vbenin kabul&uuml; i&ccedil;in ikinci kanat azimdir. Bir daha isyan etmeme konusunda, g&uuml;nah işlememe konusunda azim. Sonu&ccedil; olarak ger&ccedil;ek t&ouml;vbede sadece &ldquo;esteğfirullah&rdquo; kelimesini dile getirmenin bir manası yoktur. Bu kelime pişmanlık ile ve kalpten &ccedil;ıkmışsa ancak ger&ccedil;ek bir t&ouml;vbedir ve ger&ccedil;ek bir istiğfar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İslam dininde t&ouml;vbenin &ouml;nemi vurgulanmasına rağmen hala g&uuml;n&uuml;m&uuml;zde bu &ouml;nem yeterince kavranmamıştır. İran İslam İnkıl&acirc;bı&rsquo;nın &ouml;nderi İmam Humeyni, Tahriru&#39;l-Vesile adlı eserinde t&ouml;vbe konusunu ayrıntılı bir şekilde beyan etmişlerdir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;G&uuml;nahtan t&ouml;vbe etmek vaciptir. G&uuml;nah işleyen ya da vacip olan bir ameli terk eden birinin hemen t&ouml;vbe etmesi vaciptir. Eğer t&ouml;vbe ettiği anlaşılmazsa ya da bilinmezse, insanlar iyiliği emretme vazifesi olarak onu uyarmalıdırlar.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Humeyni &ldquo;Kırk Hadis Şerhi&rdquo; adlı eserinde bu konuyu detaylı bir şekilde ele almıştır ve t&ouml;vbenin hemen ve derhal olması konusunu işlemiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Vacibi Terk Etmenin ve Haram Olan İşleri Yapmanın Neticesi:</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsana vacip olan bir ameli terk etmek ya da haram edilmiş bir işi yapmak y&uuml;ce yaratıcıya isyandır. İslam dininde her amelin karşılığı ve de aynı şekilde m&uuml;k&acirc;fatının olduğu Kur&rsquo;an ı Kerim de ve Masumlardan gelen hadislerde zikredilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nisa Suresinin 14. ayetinde Allah-u Teala ş&ouml;yle buyurmaktadır: &quot;Ve her kim Allah&rsquo;a ve Resul&uuml;&rsquo;ne isyan eder ve sınırları aşarsa onu, daimi kalmak &uuml;zere, ateşe atar ve onadır horlayıcı, aşağılık bir hale getirici azap.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ve yine Cin Suresinin 23. ayetinde ş&ouml;yle buyrulmaktadır: &quot;&hellip;ve kim, Allah&rsquo;a ve Peygamberine karşı gelirse artık onun hakkıdır cehennem ateşi, ebedi olarak da kalır orada.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Ali (a.s) buyuruyor ki: &quot;Farzlar, farzlar. Onları Allah&rsquo;a ulaştırın ki onlar (farzlar) da sizi cennete ulaştırsınlar.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;nahın Etkileri</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&uuml;nahın etkisi sadece ahiretimiz ile ilgili değildir. Peygamber ve Ehl-i Beyt&rsquo;den gelen bir&ccedil;ok hadis de bu konuya değinilmiştir. G&uuml;nahın etkisi ahiretimizi olduğu kadar d&uuml;nyamızı da etkiler. Biz burada g&uuml;nahın etkilerine değinmek istiyoruz. Daha geniş olarak okuyucularımız Kevser yayınlarından &ccedil;ıkmış olan &ldquo;Ana hatları ile G&uuml;nah ve Etkileri&rdquo; adlı esere başvurabilirler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;nah&rsquo;ın Genel Etkileri:</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>-</strong>Nimetlerin elden gitmesi ve zail olması</p>\n\n<p>\n	-D&uuml;nyada edilen duaların kabul olmaması ve hacetlerin giderilmemesi</p>\n\n<p>\n	-Rızkın azalması ve bereketinin olmaması</p>\n\n<p>\n	-&Ccedil;eşitli belalara ve musibetlere du&ccedil;ar olmak</p>\n\n<p>\n	-Zorbaların ve inan&ccedil;sız insanların sultasına girmesi</p>\n\n<p>\n	Bu saydıklarımız genel olarak g&uuml;nah işleyenler i&ccedil;indir. Yani hangi g&uuml;nahı işlerse işlesin bunlar başına gelir. Bir de bazı g&uuml;nahlar vardır ki insan eğer onları işlerse başına daha değişik belalar gelir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;naha G&ouml;re Etkiler:</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	-Ansızın &ouml;l&uuml;m&uuml;n gelmesi</p>\n\n<p>\n	-Kuraklık olması</p>\n\n<p>\n	-D&uuml;şmanların o topluluğa galip gelmesi ve sultaları altına almaları</p>\n\n<p>\n	-Eldeki malın bir şekilde zorla alınması</p>\n\n<p>\n	-Duaların kabul olmaması</p>\n\n<p>\n	-Daha &ouml;nce g&ouml;r&uuml;lmemiş yeni belaların gelmesi</p>\n\n<p>\n	-Amellerin kabul olmaması</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yeri gelmişken T&ouml;vbe ile ilgili bir hik&acirc;ye nakledelim:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Yolcu ve Haydut</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir grup eşkıya insanların yolculuk ettikleri g&uuml;zerg&acirc;hlarda, gelen gidenin eşya ve mallarını gasp ve &ccedil;almak amacıyla pusu kurmuşlardı. O sırada tek başına yolculuk eden birini g&ouml;rd&uuml;ler ve hemen &ouml;n&uuml;n&uuml; kestiler. Sert bir dille; &ldquo;Elinde ne varsa hepsini bize ver&rdquo; dediler. Garip yolcu da; &ldquo;Benim varım yoğum 80 dinardır. Bu 80 dinarın 40 dinarını bor&ccedil; almıştım ve geri &ouml;demek i&ccedil;in bu yolculuğa &ccedil;ıktım. Ve geri kalan miktar ise ancak beni geri g&ouml;t&uuml;r&uuml;r&rdquo; diye cevap verdi. Eşkıyaların başında bulunan iri yarı adam &ldquo;Bırakın gitsin, halinden de bellidir doğru s&ouml;ylediği. &Uuml;st&uuml;nde fazla bir şeyi olduğunu sanmıyorum.&rdquo; dedi ve gitmesine izin verdiler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aradan birka&ccedil; g&uuml;n ge&ccedil;ti. Eşkıyalar yine pusu kurmuş, avını bekleyen bir avcı gibi gelip ge&ccedil;enleri bekliyorlardı. Bu sırada o garip yolcu geri d&ouml;n&uuml;ş yolundaydı ve eşkıyalar yine &ouml;n&uuml;n&uuml; kestiler. Yine sert bir dille ona hitaben; &ldquo;Neyin var neyin yok ver yoksa seni &ouml;ld&uuml;receğiz.&rdquo; dediler. Garip yolcu &ldquo;80 dinarım var idi. 40 dinarını bor&ccedil; almıştım ve borcumu &ouml;dedim. Geriye kalanın ise bir kısmını g&uuml;nl&uuml;k ihtiyacıma harcadım ve kalan az miktarla vatanıma d&ouml;nmeye &ccedil;alışıyorum.&rdquo; diye cevap verdi. Eşkıyaların başı olan adam, &ldquo;&Uuml;st&uuml;n&uuml; iyice arayın.&rdquo; diye emir verdi. Eşkıyalar iyice aradılar ve baktılar ki az miktarda para kalmış ve kalan miktar ise onu ancak vatanına ulaştırır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Eşkıyaların reisi dayanamayıp garip yolcuya sorar; &ldquo;Bu işin hakikatini anlat. Nasıl olur da bu kadar tehlikeli olaylar başına gelmesine rağmen sen doğruyu s&ouml;yleyebiliyorsun ve bizi kandırmaya &ccedil;alışmıyorsun?&rdquo; Garip yolcu cevabında &ldquo;Ben k&uuml;&ccedil;&uuml;kl&uuml;kten anneme asla yalan konuşmayacağıma ve her ne olursa olsu doğru konuşacağıma dair s&ouml;z vermiştim.&rdquo; der. Eşkıyalar kahkahalarla g&uuml;lmeye başladılar. Onların başında bulunan adam ise g&uuml;lm&uuml;yordu ve derinden bir &ldquo;ah&rdquo; &ccedil;ekerek &quot;Şaşılacak şey doğrusu! Annene, yalan s&ouml;ylemeyeceğine dair s&ouml;z verdin ve verdiğin s&ouml;ze de ne olursa olsun sadık kalıyorsun. Nasıl olurda Allah benden g&uuml;nah işlememem konusunda s&ouml;z alır ve ben umursamaz bir tavırla itina etmem ve s&uuml;rekli g&uuml;nah işlerim!&quot; dedi. S&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Allah&rsquo;ım sana s&ouml;z veriyorum ki bundan sonra hi&ccedil;bir g&uuml;nahta bulunup kendime ve etrafımdakilere zul&uuml;m etmeyeceğim. T&ouml;vbe. T&ouml;vbe.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Ali (a.s) buyuruyor ki: &quot;<strong>G&uuml;nahı terk etmek zordur ama ondan daha zor olan Cenneti terk etmektir.&quot;</strong></p>\n\n<p>\n	&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;</p>','Günah ve Tövbe','','publish','closed','open','','gunah-ve-tovbe','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3090',0,'post','',0),(3091,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"right\">\n	&nbsp;</h5>\n\n<h5 align=\"right\">\n	Hasan BEDEL</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hen&uuml;z ne varlık vardı ne de yokluk, ne o parlak g&ouml;ky&uuml;z&uuml; ne de o kara toprak. Ne gece vardı ne g&uuml;nd&uuml;z, ne &ouml;l&uuml;m ne de hayat. Acaba neydi bunca şeyi kendinde pinhan eden? Neydi acaba?!.</p>\n\n<p>\n	&Ouml;l&uuml;m yoktu hen&uuml;z ve madem &ouml;l&uuml;m yok, peki nerede &ouml;l&uuml;ms&uuml;zl&uuml;k? Demek o da yoktu!</p>\n\n<p>\n	Yalnız ve yalnızca O vardı. O ki; her şeyin başlangıcı. O ki; her şeyin yaratıcısı. O vardı ve başka hi&ccedil; birşey yoktu hen&uuml;z. Derin bir karanlık ve aslında herşey onda kayıp. Hayat tohumları gizli bir perdenin ardında saklıydı.</p>\n\n<p>\n	&ldquo;İnsanları bir kelime bir araya getirir, bir kelime de dağıtır.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong><u><strong><u>[2]</u></strong></u></strong></a> demiştir L&uuml;bnanlı yazar Mihail Nuayme ve Allah, &ldquo;Ol!&rdquo; der; olur ve &ldquo;Bit!&rdquo; der son bulur ne varsa varlığa dair.</p>\n\n<p>\n	M&uuml;minlerin Emiri Hazreti Ali (as) zamanın İslam h&uuml;k&uuml;met merkezi olarak se&ccedil;tiği Kufe şehrinde, b&ouml;lge halkı ve sahabelere yaptığı bir konuşmasında Y&uuml;ce Allah&rsquo;ın varlığı konusunda şunları buyurmuştur;</p>\n\n<p>\n	&ldquo;O, sonradan olmaksızın vardır; Yokluğu tatmaksızın da mevcuttur. Her şey iledir; ama eşleşmeksizin. Her şeyden baş&shy;kadır; lakin ayrılmaksızın. İşler yapar, hareket ve alet olmaksızın. Basir&#39;dir (g&ouml;rendir); yarattıklarından hen&uuml;z g&ouml;r&uuml;len yokken. Tek&shy;tir; bir varlığa muhta&ccedil; bulunmadan ve yokluğunda dehşete kapılacağı birisi olmaksızın.</p>\n\n<p>\n	Yaratmaya koyuldu ve yarattı. &Ouml;nceden d&uuml;ş&uuml;n&uuml;p, planlayıp kurmadan, hi&ccedil; bir tecr&uuml;beden istifade etmeden, harekete girişmeden ve mecbur olduğu bir amacı olmadan varetti.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong><u><strong><u>[3]</u></strong></u></strong></a> Her şeyi vaktinde yarattı, birbi&shy;rinden aykırı ve farklı şeyleri yakınlaştırdı/uzlaştırdı. Her şeyde bir kabiliyet ve tabiat yarattı. Her şeyin maddesini ona g&ouml;re d&uuml;zd&uuml;-koştu. O, her şeyi hen&uuml;z olmadan bilendir. Eşyayı sınırları ve sonlarıyla t&uuml;m&uuml;yle kuşatandır. O, her şeyin gizli, a&ccedil;ık, her yanını bilendir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong><u><strong><u>[4]</u></strong></u></strong></a></p>\n\n<p>\n	Sonra m&uuml;nezzeh olan Allah g&ouml;kleri ayırdı, kenarlarını yardı ve hava katmalarını oluşturdu. Sonra ondan dalgalı ve y&uuml;ksek birikintisi olan bir su akıttı. Sonra o suyu her şeyi yerinden s&ouml;k&uuml;p koparan, şiddetli bir r&uuml;zg&acirc;ra y&uuml;kledi ve ona; bu suyu iade etmeyi emretti. R&uuml;zg&acirc;rı suya musallat ve suyun sınırlarına yakın kıldı.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong><u><strong><u>[5]</u></strong></u></strong></a></p>\n\n<p>\n	Sonra Y&uuml;ce Allah g&ouml;kleri kazıyan bir r&uuml;zg&acirc;r yaratmış, devamlılığını sağlamış, cereyan ettirmiş, durgunluktan uzak kılmıştır. R&uuml;zg&acirc;ra, &ccedil;ağıldayan suyu alt&shy;&uuml;st etmesini ve denizleri dalgalandırmasını emretmiştir. B&ouml;ylece r&uuml;zg&acirc;r suyu bardakta &ccedil;alkalanırcasına &ccedil;alkalayıp g&ouml;ğe fırlatmıştır. Başı sonuna geldi, durgunu harekete ge&ccedil;ti. Sonunda b&ouml;ylesine evire &ccedil;evire su kabardı ve biri&shy;kintisi k&ouml;p&uuml;k verdi. Bunu yarıkları olan ve a&ccedil;ık-geniş bir havanın i&ccedil;ine kaldırdı. B&ouml;ylece yedi kat g&ouml;k oluştu.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong><u><strong><u>[6]</u></strong></u></strong></a></p>\n\n<p>\n	Alt tabakasını durgun bir dalga, &uuml;st tabakasını dayan&shy;dığı bir direk ve d&uuml;zg&uuml;n durmasını sağlayan &ccedil;iviler olmak&shy;sızın sağlam-korunmuş ve y&uuml;ksek bir tavan kıldı. Sonra onu gezegenlerle ve ışıldayan yıldızlarla s&uuml;sledi. Bunlar arasında ışıldayan bir kandili ve nurlu bir ayı; d&ouml;ne-gelen bir mecrada, hareketli bir tavanda ve hedefli bir &ccedil;izgide hareket ettirdi.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong><u><strong><u>[7]</u></strong></u></strong></a></p>\n\n<p>\n	Sonra m&uuml;nezzeh Allah yerin sarpından ve yumuşağın&shy;dan, tatlısından ve tuzlusundan toprakları bir araya top&shy;ladı, suyla karıştırıp halis bir kıvama getirdi. Nemlendire&shy;rek yapışkan bir hal aldırdı. Bundan y&ouml;nleri, ilişik yerleri, organları ve b&ouml;l&uuml;mleri olan bir suret (beti) yarattı. Pekinleşinceye kadar kurutmuş, belli ve sınırlı bir s&uuml;re sıkılaştırmış&shy;tır. Sonra O&#39;na ruhundan &uuml;fleyince kendini idare edecek zihni, tasarrufta bulunduğu fikirleri, hizmetinde kullandığı organları, evirip-&ccedil;evirdiği ara&ccedil;ları; hak ile batılı, tatları, kokuları, renkleri ve t&uuml;rleri ayıran bilgisi olan bir insan oluverdi.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong><u><strong><u>[8]</u></strong></u></strong></a></p>\n\n<p>\n	&Acirc;dem yaratılmıştı artık. O idi bunca şeyin yaratılış esası, o idi AŞK ile yaratılan tek canlı. Bak ne diyor b&uuml;y&uuml;k şair Şirazlı bilge Hafız;</p>\n\n<p align=\"center\">\n	<span dir=\"RTL\">جلوهء کرد رخش ديد ملک عشق نداشت</span></p>\n\n<p align=\"center\">\n	&ldquo;Baktı ve varlık &acirc;leminde Aşkı bulamadı</p>\n\n<p align=\"center\">\n	<span dir=\"RTL\">عين آتش شد از اين غيرت و بر آدم زد</span></p>\n\n<p align=\"center\">\n	Ateş oldu bir anda, gayrete geldi &Acirc;dem&rsquo;i yarattı!&rdquo;</p>\n\n<p>\n	Hafız Şirazi; her ne kadar değişik teşbihlerde bulunsa da bu şiirinde, İnsanın AŞK ile yaratılmış olmasını ancak b&ouml;yle k&acirc;ğıda d&ouml;k&uuml;vermişti.</p>\n\n<p>\n	Hani ş&ouml;yle ge&ccedil;er ya Hadis-i Kutsi&rsquo;de;</p>\n\n<p align=\"center\">\n	(<span dir=\"RTL\">كنت كنزا مخفيا فأحببت أن أعرف فخلقت الخلق لكي أعرف</span>)</p>\n\n<p align=\"center\">\n	&ldquo;Ben gizli bir hazineydim ve bilinmeyi sevdim, yarattım ve bilindim.&rdquo;</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın silsile mertebelerle ilk yarattığı &ldquo;Nur-u Muhammedi&rsquo;dir ki sonra yaratılıvermiştir ne varsa k&acirc;inata dair. Aslında &Acirc;dem de Muhammed idi Nuh da, İbrahim de, Musa da, İsa da, Ali de. O idi herkesle bir olan, Allah AŞK&rsquo;ı ile yanıp kavrulan.</p>\n\n<p>\n	&Uuml;stat İskender PALA &ldquo;Mir&rsquo;at&rdquo; adlı kitabının &ldquo;AŞK Evveldir&rdquo; b&ouml;l&uuml;m&uuml;nde şunları yazar;</p>\n\n<p>\n	Mevlana, &ldquo;Yaratıldı yaratılalı g&ouml;klerin d&ouml;n&uuml;ş&uuml;n&uuml; AŞK dalgasından bil. AŞK olmasaydı d&uuml;nya donar kalırdı sen yalnız bunu bil.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong><u><strong><u>[9]</u></strong></u></strong></a> der. Her şeyden evvel AŞK&rsquo;ın var olduğunu, yaratılışın AŞK ile ger&ccedil;ekleştiğini, d&uuml;nyanın AŞK esası &uuml;zerine kurulu bir d&uuml;zen i&ccedil;inde d&ouml;nd&uuml;ğ&uuml;n&uuml; a&ccedil;ıklıyor bu beyit.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong><u><strong><u>[10]</u></strong></u></strong></a></p>\n\n<p>\n	İsterseniz bahsimize İranlı d&uuml;ş&uuml;n&uuml;r Şehit Dr. Mustafa &Ccedil;emran ile nokta koyalım.</p>\n\n<p>\n	&ldquo;&hellip;Allah insana ş&ouml;yle hitap etmiştir;</p>\n\n<p>\n	Ey İnsan! Yalnızca sen g&uuml;zelliği algılayabilirsin. Cemal, Celal ve Kemal yalnızca senin ilgini &ccedil;eker. Yalnızca sensin Y&uuml;ce&rsquo;ye AŞK ile (melekler gibi mecburi değil) tapınan. Yalnızca sensin bir başına Y&uuml;ce&rsquo;nin temsilcisi olan.</p>\n\n<p>\n	Ey İnsan! Yaratılış evresi seninle kemale erdi, kelime seninle v&uuml;cuda geldi, g&uuml;zellik senin g&uuml;zel g&ouml;ren g&ouml;zlerin sayesinde aşik&acirc;r oldu, AŞK senin varlığınla manaya kavuştu ve Allah, seni halifesi olarak k&acirc;inata koydu.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong><u><strong><u>[11]</u></strong></u></strong></a></p>\n\n<p>\n	Ey İnsan! Sen beni seviyorsun ben de seni, sen bendensin ve bana d&ouml;neceksin.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong><u><strong><u>[12]</u></strong></u></strong></a><strong>/</strong><a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong><u><strong><u>[13]</u></strong></u></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	En evvel AŞK idi; h&acirc;l&acirc; ki AŞK&rsquo;tır&hellip;</p>\n\n<p align=\"center\">\n	AŞK ki yaratılmıştır; geriye ne kalır?<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong><u><strong><u>[14]</u></strong></u></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\"><strong><u><strong><u>[1]</u></strong></u></strong></a> <span dir=\"RTL\">أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ</span> &nbsp;&ldquo;Ol der ve olur!&rdquo; <span dir=\"RTL\">&nbsp;إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ</span>&ldquo;O birşeyi istediğinde, buyruğu sadece şunu s&ouml;ylemektir: &quot;Ol!&quot; Artık o, oluverir.&rdquo; (Yasin/82)</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\"><strong><u><strong><u>[2]</u></strong></u></strong></a> Tanrıya D&ouml;n&uuml;ş Azığı/Mihail Nuayme, s. 82, Babil Yayınları, İstanbul 2003.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\"><strong><u><strong><u>[3]</u></strong></u></strong></a> <span dir=\"RTL\">بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ </span>&ldquo;G&ouml;kleri ve yeri (bir &ouml;rnek edinmeksizin) yaratandır. O, bir işin olmasına karar verirse, ona yalnızca &laquo;Ol&raquo; der, o da hemen oluverir.&rdquo; (Bakara/117)</p>\n\n		<p>\n			*Bir işe koyulan, &ouml;nce o işi d&uuml;ş&uuml;n&uuml;r, kurar, bilgiden, tecr&uuml;beden faydalanır. Yaparken hareket halindedir, ister istemez bir enerji sarfeder ve sonunda yorulur. Bu d&ouml;rt unsur olmadan hi&ccedil; bir iş yapılamaz. Ama Y&uuml;ce Allah ise bunlardan m&uuml;stağnidir, m&uuml;nezzehtir. İlmi; bir şeyi yaratmadan &ouml;nce onu kapsar ve sonunu da bilir.</p>\n\n		<p>\n			Y&uuml;ce, varlığı yaratıp onu harekete ge&ccedil;irmeden &ouml;nce; biz insanlar gibi yapacağı işte tecr&uuml;be ve deneyime gereksinim duymadığını, yıllar hatta asırlar s&uuml;ren deneyler ve &ccedil;etrefilli problemler ile kafa yorup &ldquo;İdeal&rdquo; olanı bulma gibi bir gereksinimi olmadığı bu konuşmadan anlıyoruz.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\"><strong><u><strong><u>[4]</u></strong></u></strong></a> <span dir=\"RTL\">وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا</span> &nbsp;&ldquo;Allah, her şeyi en iyi bi&ccedil;imde bilendir.&rdquo;(Bakara/282)</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\"><strong><u><strong><u>[5]</u></strong></u></strong></a> <span dir=\"RTL\">أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ</span>&nbsp; &ldquo;&hellip;G&ouml;kler ve yer bitişik idi, biz onları ayırdık. Her canlı şeyi sudan oluşturduk.&rdquo; (Enbiya/30)</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\"><strong><u><strong><u>[6]</u></strong></u></strong></a> <span dir=\"RTL\">فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا </span>&ldquo;B&ouml;ylece onları, iki g&uuml;nde yedi g&ouml;k yaptı ve her g&ouml;ğe emrini (kanunlarını) vahyetti.&rdquo; (Fussilet/12)</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\"><strong><u><strong><u>[7]</u></strong></u></strong></a> <span dir=\"RTL\">وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ </span>&ldquo;G&ouml;ğe gelince, onu biz ellerimizle kurduk.&rdquo; (Zariyat/47)</p>\n\n		<p>\n			<span dir=\"RTL\">اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا </span>&ldquo;Allah odur ki, g&ouml;kleri direksiz y&uuml;kseltmiştir&rdquo; (Rad/2)</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\"><strong><u><strong><u>[8]</u></strong></u></strong></a> Nehcu&rsquo;l-Belağa Tefsir ve Terc&uuml;mesi, Seyyid Razi, Alleme Caferi, c. 2, s.12-13, II. Hutbe, İslami K&uuml;lt&uuml;r Yay. Tahran 1999.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\"><strong><u><strong><u>[9]</u></strong></u></strong></a> Mesnevi, Celalettin Rumi, c. 5, s.3853, M.E.B. Ankara 1989.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\"><strong><u><strong><u>[10]</u></strong></u></strong></a> Mir&rsquo;at, İskender PALA, s. 3, Kapı Yayınları, İstanbul 2007.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\"><strong><u><strong><u>[11]</u></strong></u></strong></a> (<span dir=\"RTL\">إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً</span>) &ldquo;Hani Rabbin meleklere, ben yery&uuml;z&uuml;nde mutlaka bir halife yaratacağım demişti.&rdquo; (Bakara/30)</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\"><strong><u><strong><u>[12]</u></strong></u></strong></a> (<span dir=\"RTL\">إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ</span>) &ldquo;Biz Allah i&ccedil;iniz ve sonunda O&#39;na d&ouml;neceğiz.&rdquo; (Bakara/156)&nbsp;</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\"><strong><u><strong><u>[13]</u></strong></u></strong></a> Dr. Mustafa &Ccedil;AMRAN, O Vardı ve Başka Hi&ccedil;bir Şey Yoktu, s. 63, Tahran, 2002 (Terc&uuml;me: H. BEDEL)</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\"><strong><u><strong><u>[14]</u></strong></u></strong></a> Mir&rsquo;at, İskender PALA, s. 5, Kapı Yayınları, İstanbul 2007.</p>\n	</div>\n</div>','Kûn Fe Yekûn','','publish','closed','open','','kun-fe-yekun','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3091',0,'post','',0),(3092,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"center\" style=\"margin-left: 18pt;\">\n	&nbsp;</h5>\n\n<h5 align=\"right\">\n	Hasan KANAATLI</h5>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	Hz. İmam Cafer Sadık (a.s) ş&ouml;yle buyurmaktadır: &quot;Riya&#39;nın her t&uuml;rl&uuml;s&uuml; şirktir. Ş&uuml;phesiz ki insanlar i&ccedil;in amel eden kimsenin sevabı insanların &uuml;zerine, Allah i&ccedil;in amel eden kimsenin sevabı insanların &uuml;zerine, Allah i&ccedil;in amel eden kimsenin sevabı da Allah&#39;ın &uuml;zerinedir.&quot;(Usul-&uuml; K&acirc;fi, c.2, s.293, Kitabu&#39;l-İman ve&#39;l-K&uuml;fr, Riya babı, 3.hadis.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Riya&#39;nın Tarifi:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hi&ccedil;bir il&acirc;hi maksat g&ouml;zetmeksizin başkalarının kalbinde bir makam edinmek ya da iyilik, doğruluk, emanet ve diyanet ehli bir kimse olarak başkalarının nezdinde ş&ouml;hret kazanmak i&ccedil;in iyi bir amelini veya beğenilmiş herhangi bir hasletini ya da hak inancını diğerlerine g&ouml;stermeye veya g&ouml;steriş yapmaya &quot;riya&quot; denir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Demek oluyor ki, itikatta, haslette ve de amelde olmak &uuml;zere riya, kendini &uuml;&ccedil; makamda g&ouml;sterir.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h2>\n	1 - İTİKATTA RİYA</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu konumda tahakkuk eden riyanın, iki derecesi vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	a-) İnsanın dindar bir şahıs olarak ş&ouml;hret kazanmak ya da diğerlerinin kalplerinde makam edinmek maksadıyla kendi inandığı hak inancını bizzat izhar etmek suretiyle yapmış olduğu riya. &Ouml;rneğin birisi kalkıp da s&ouml;zl&uuml; olarak ger&ccedil;ek olan şu inancını Allah&#39;ın rızasını g&ouml;zetmeksizin ve yukarıda işaret ettiğimiz kazanımları g&ouml;z &ouml;n&uuml;ne alarak ş&ouml;yle s&ouml;yleyebilir: &quot;Ben varlık &acirc;leminde Allah&#39;tan başka hi&ccedil; bir şeyi m&uuml;essir (etki sahibi) olarak kabul etmiyorum.&quot; Diğer bir ifadeyle &quot;Her şey Allah&#39;tandır.&quot; Ya da ş&ouml;yle s&ouml;yleyebilir: &quot;Ben Allah&#39;tan başka hi&ccedil; kimseye tevekk&uuml;l etmiyorum (g&uuml;venmiyorum).&quot; Bu t&uuml;r inan&ccedil;lar her ne kadar doğru ve yerinde bir inan&ccedil;sa da, bunun itiraf&ccedil;ısı Allah rızasını g&ouml;zetmeksizin ve bir takım nefsi maslahat ve menfaatlere binaen s&ouml;ylemiş olursa, riyaya girmiş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	b-) Bu konumda ikinci bir t&uuml;r riya daha vardır. Maalesef (Allah&#39;a sığınırım) halk i&ccedil;erisinde de en yaygın riya t&uuml;rlerinden biridir. Bu t&uuml;rden riya, bizzat şahsın itirafıyla/s&ouml;ylemiyle yapılan riya değildir. Kinaye/işaret yoluyla yaptığı riyadır. &Ouml;rneğin herhangi bir topluluk i&ccedil;erisinde Allah&#39;a tevekk&uuml;l/g&uuml;ven ile ilgili bir konu a&ccedil;ılsa, ya da Allah&#39;tan gelen kaza ve kaderden s&ouml;z edilse, riyak&acirc;r insan kendisinin de kalbi derinlikleri ile Allah&#39;a g&uuml;vendiğini ya da kaza ve kadere teslim olduğunu karşısındakilere g&ouml;stermek i&ccedil;in, s&ouml;z ile m&uuml;dahale etmez de, derin bir ah &ccedil;ekerek ve kafasını da sallayarak ima yoluyla anlatmaya &ccedil;alışır. İşte bu da riya t&uuml;rlerinden bir t&uuml;rd&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	2 - HASLETTE (HUYLARDA) RİYA</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Haslet, insanın sahip olduğu g&uuml;zel ya da &ccedil;irkin huylar demektir. S&ouml;z konusu bu huylarıyla da insan riyaya d&uuml;şm&uuml;ş olur. Haslet ile riyaya d&uuml;şmenin iki boyutu vardır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	a-) İnsanın sahip olduğu &ouml;v&uuml;lm&uuml;ş ve faziletli hasletlere sahip bulunduğundan s&ouml;z etmesi şeklinde. (&Ouml;rneğin şecaat/yiğitlik, merhamet ve sahavet/c&ouml;mertlik gibi sıfatlarının olduğundan bahsetmesi gibi.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	b-) Yerilmiş haslet ve k&ouml;t&uuml; huylardan beri/uzak olduğunu s&ouml;yleyerek, nefsini tezkiye edilmiş olarak g&ouml;stermesi şeklinde.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İşte bir insan bu gibi iyi ya da k&ouml;t&uuml; huylarından bahsederken, eğer Allah&#39;ın rızası dışında toplumun sevgisini kazanmak ya da ş&ouml;hret elde etmek niyetiyle bunu yapmış olursa, riyaya d&uuml;şm&uuml;ş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	3 - AMELDE (FIKIHTA) RİYA</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Amelde riya, genelde halk &ouml;zelde ise fakihler arasında akla gelen ilk riya t&uuml;r&uuml;d&uuml;r. Oysaki itikatta (inan&ccedil;ta) ve haslette (huylarda) yapılan riya, amelde yapılan riyadan hem daha korkun&ccedil; hem de daha sonra da a&ccedil;ıklayacağımız gibi daha tehlikeli olan riyadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Amelde yapılan riyanın da diğerlerinde olduğu gibi iki boyutu vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	a-) İnsanın şer&#39;i ibadet ve amelleri ya da akl&icirc; &uuml;st&uuml;nl&uuml;klerini sırf halka g&ouml;stermek ve insanların kalplerini kendisine celp etmek maksadıyla izharda bulunması şekliyle yapılan riya.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	b-) İnsanın haram bir işi ya da k&ouml;t&uuml; bir d&uuml;ş&uuml;nceyi yine halka g&ouml;stermek ve insanların kalplerini kendisine celp etmek maksadıyla terk etmesi şeklinde yapılan riya. Dolayısıyla her iki surette de eğer Allah&#39;ın rızası g&ouml;zetilmez ve ama&ccedil; yalnızca halka g&ouml;stermek ve g&ouml;sterişte bulunmak olursa, o şahıs riyaya d&uuml;şm&uuml;ş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	RİYANIN EN TEHLİKELİ OLANI</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yukarıda izah ettiğimiz &uuml;&ccedil; t&uuml;rl&uuml; riyaların i&ccedil;erisinde en tehlikeli olanı, en zoru, akıbeti hepsinden daha k&ouml;t&uuml; ve zulmeti t&uuml;m riyalardan daha fazla ve daha b&uuml;y&uuml;k sayılanı, elbette ki itikatta/inan&ccedil;ta yapılan riyadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu t&uuml;rden bir riyanın sahibi, ger&ccedil;ekte a&ccedil;ığa vurduğu inan&ccedil;lara bizzat kendisi inanmadığı i&ccedil;in, ebedi olarak cehennemde kalacak m&uuml;nafıklar c&uuml;mlesinden sayılır. Bundan dolayı da ebedi olarak helake uğrar ve azabı da diğer azapların en şiddetlisi olur. Fakat a&ccedil;ıkladığı inancına/itikadına iman eder de, bununla birlikte halkın kalbinde de mevki ve makam kazanmak i&ccedil;in izharda bulunursa, bu takdirde m&uuml;nafıklar c&uuml;mlesinden sayılmaz. Yine de bu şekilde bir riya da iman nurunun kalbinden &ccedil;ıkmasına ve yerine k&uuml;f&uuml;r zulmetinin (karanlığının) yerleşmesine sebep olur. Zira b&ouml;ylesine bir şahıs, inanmadığı bir inancı halka karşı onların kalbinde yer edinmek i&ccedil;in a&ccedil;ıklarsa, bu aşamada da gizli şirk sebebiyle m&uuml;şrik olur. &Ccedil;&uuml;nk&uuml; sahibi bizzat Hak Teala olan ve yalnızca Allah&#39;a halis kılınması gereken ilah&icirc; marifetleri (hak inan&ccedil;ları) insanlara teslim etmiş ve başkalarını buna ortak kılmıştır. Diğer bir ifadeyle, şeytana onda tasarruf hakkı tanımıştır. Dolayısıyla artık bu kalbin Allah i&ccedil;in olmadığı g&uuml;n gibi aşik&acirc;rdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ariflerin de beyan ettikleri gibi iman, başlangıcı ilim olmakla birlikte kalbi amellerden ibarettir. Diğer bir ifadeyle iman, aklın elde ettiği bilgiyi kalbin onaylamasıdır. Salt ilim değildir, kalbin o ilmi tasdik ettikten sonra eyleme d&ouml;n&uuml;şt&uuml;rmesidir (bedene havale etmesidir). &Ouml;yle ki, &quot;Riya&#39;nın her &ccedil;eşidi şirktir.&quot; diye buyuran hadis-i şerif de bu hakikati ifade etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Riya denilen bu helak edici facia, kalp evinin Allah&#39;tan başkalarına mahsus bir hale gelmesine ve bu zifiri karanlığın yavaş yavaş sahibinin bu d&uuml;nyadan imansız gitmesine sebep olmaktadır. Kişinin sahip olduğu bu &quot;hayali iman&quot;, anlamsız bir resim, ruhsuz bir ceset ve akılsız bir kafa konumundadır. Bundan dolayı da Allah katında asla kabul g&ouml;rmez... Nitekim konunun başında da naklettiğimiz hadiste, İmam Cafer Sadık (a.s) ş&ouml;yle s&ouml;ylemiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Allah-u Teala ş&ouml;yle buyuruyor: Ben en hayırlı şerikim (ortağım). Her kim yaptığı herhangi bir amelde bana başkasını şerik (ortak) kılacak olursa, ben sadece sırf halisane benim i&ccedil;in olanını kabul ederim.&quot; (el-Kafi, c.2, Kitabu&#39;l-İman ve&#39;lK&uuml;fr, Riya Babı, 9. Hadis.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Hadisten de anlaşıldığı &uuml;zere kalbi ameller halis olmadığı takdirde Hak Teala tarafından kabul g&ouml;rmemekte ve itina edilmemektedir. Y&uuml;ce Allah sırf kendi i&ccedil;in olmayan amelleri, g&ouml;steriş olsun diye amel eden şahsın kendisine iade etmektedir. Bir t&uuml;r: &quot;Ben amelde ortaklığı kabul etmiyorum, bana ayırdığın hissemi de bana ortak ettiğin ş&acirc;hısa devrediyorum, git karşılığını ondan al, &ccedil;&uuml;nk&uuml; bana ortak yaptığın o kimsenin de benim gibi birisi olması gerekir. Benim dışımdaki her şey benim k&ucirc;fv&uuml;m (emsalim) olmayacağına g&ouml;re, sen ki o kimseyi benim seviyeme &ccedil;ıkarıp bana ortak ettin, şirk koştun, o halde ben bu ameli senden kabul etmiyor ve hissemi bana ortak koştuğun kimseye veriyorum.&quot; demektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Belki de denilebilir ki b&ouml;ylesine bir şahıs, artık m&uuml;nafıklar z&uuml;mresine katılmıştır. Zira b&ouml;ylesine kimselerin şirki gizli olduğu gibi nifakı da gizlidir. Zavallı şahıs kendisini m&uuml;min zannetmiş ama hakikatte ilk &ouml;nce m&uuml;şrik sonra da m&uuml;nafık olmuştur. Dolayısıyla m&uuml;nafıkların azabını da tatmalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Rabbim t&uuml;m&uuml;m&uuml;z&uuml; bu t&uuml;r nifaktan korunmuşlardan eylesin... Amin...</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	RİYAZETTE RİYA</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Ariflerin dilince riya t&uuml;rlerinden biri de &quot;Riyazet&#39;te Riya&quot;dır. Nefsi arındırmak -ıslah etmek- anlamından olan Riyazet, Ariflere g&ouml;re iki kısımdır;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	a-) Şer-&icirc; Riyazet (yani şeriat esaslarına g&ouml;re yapılan Sahih Riyazet)</p>\n\n<p>\n	b-) Batıl Riyazet (yani şeriat esaslarına dayanmayan ve enaniyet/bencillik esasına dayanan Riyazet)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yine ariflere g&ouml;re Şer-&icirc; Riyazet ile batıl Riyazetin arasındaki &ouml;l&ccedil;&uuml;, nefs adımı ile hak adımıdır. Şayet riyazete giren -s&uuml;luk eden- şahıs nefs adımıyla riyazete girer ve bu işi nefsinin kuvvet, kudret ve h&uuml;k&uuml;mranlığının zuhuru i&ccedil;in yaparsa, bu t&uuml;rden riyazet &quot;batıl riyazet&quot; olduğu gibi, s&uuml;l&ucirc;ku da k&ouml;t&uuml; bir akıbetle sonu&ccedil;lanmış olacaktır. İnsanlar arasındaki batıl iddialar, genellikle bu t&uuml;r şahıslardan ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şayet Salik (riyazete giren şahıs) hak adımıyla s&uuml;l&ucirc;k eder ve Allah&#39;ı ararsa, riyazeti hak/şer&#39;&icirc; ve varacağı yer de hayır olacaktır...</p>\n\n<p>\n	&quot;Bizim yolumuzda m&uuml;cahede eden (nefsiyle savaşan) kimseleri ş&uuml;phesiz ki kendi yollarımıza hidayet ederiz.&quot; (Ankebut: 69)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bilindiği &uuml;zere kendi g&uuml;zel ahlakı ile nefsinin &uuml;st&uuml;n melekelerini (huylarını) halka g&ouml;steriş yapan bir kimsenin adımı, nefs adımıdır. O şahıs da bencil, egosit ve nefsine tapan bir kimsedir. Allah&#39;ı isteme ile Allah&#39;ı g&ouml;rmenin bencillikle bir arada olabileceğini d&uuml;ş&uuml;nmek boş ve yersiz bir hayal, batıl ve imk&acirc;nsız olan bir şeydir. Bir kimsenin v&uuml;cut memleketinde nefs sevgisi, makam, celal, ş&ouml;hret ve Allah&#39;ın kullarına h&uuml;kmetme arzusu h&acirc;kim olduğu m&uuml;ddet&ccedil;e, o insanın melekelerinin &uuml;st&uuml;n ve ahlakının da ilah&icirc; bir ahlak olduğu s&ouml;ylenemez. &Ouml;yle bir kimsenin v&uuml;cut memleketinde &ccedil;alışan şeytandır. Onun meleke ve batını insan suretinde değildir. Berzah ve melekuti g&ouml;z&uuml;n&uuml; a&ccedil;tığında, kendisinin insan olmadığını, &ouml;rneğin şeytanlardan biri suretinde olduğunu g&ouml;recektir. Dolayısıyla ilah&icirc; marifetler ile sahih bir tevhidin, şeytanın yuvalandığı b&ouml;yle bir kalpte yer etmesi muhaldir. Melek&ucirc;tumuz (mana &acirc;lemimiz) insani olmadığı ve kalbimiz bu s&uuml;r&ccedil;me ve sapıklıklardan temizlenmediği m&uuml;ddet&ccedil;e, Allah&#39;ın evi haline gelemez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;ce Allah bir hadis-i kuds&icirc;&#39;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- &quot; Yer ve g&ouml;k beni alamaz, ama m&uuml;min kulumun kalbi beni alır.&quot;(Biharu&#39;l Envar, c.55, s.39)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;minin kalbinin dışında hi&ccedil;bir mevcut sevgili, Allah&#39;ın cemal aynası olamaz. M&uuml;minin kalbinde tasarrufta bulunan, nefs değil Hak&#39;tır. Onun v&uuml;cudunda, sevgili Allah h&acirc;kimdir, s&ouml;z sahibidir... M&uuml;minin kalbi başıboş ve kendi başına buyruk değildir. Boş ve faydasız işlerle uğraşmaz... M&uuml;minin kalbi Rahman&#39;ın iki parmağı arasındadır, onu istediği şekilde değiştirir.&quot; (Biharu&#39;l Envar, c.72, s.48)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;minin kalp memleketinde Hak&#39;kın eli h&acirc;kimdir. Kalbinin değiştirilmesi ve değişmesi Hak Teala&#39;nın elindedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse bu hadislerden yola &ccedil;ıkarak gaflet uykusundan uyanıp kendimize gelmeliyiz... Zira Allah-u Teala&#39;nın kendi ifadesi &uuml;zere bizleri kendisi i&ccedil;in yaratmıştır... Nitekim diğer bir hadis-i kudsi&#39;de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- &quot; Ey &Acirc;demoğlu (insan), t&uuml;m k&acirc;inatı senin i&ccedil;in yarattım ve seni ise kendim i&ccedil;in yarattım.&quot; (İlmu&#39;l Yakin, c.1, s.381)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&#39;u Teala insanın kalbini kendine menzil/yuva edinmiştir. İnsan ve kalbi, ilah&icirc; namuslardan (dokunulmazlığı olanlardan) biri sayılmaktadır. Y&uuml;ce Allah, kendi namusuna karşı &ccedil;ok gayretlidir. İnsan&#39;ın o ilah&icirc; namusa karşı hay&acirc;sızlık yapmaması gerekir, terbiyesizce ona el uzatmaması gerekir... Y&uuml;ce Allah&#39;ın gayretinden korkmak lazım... Şayet bir insanı rezil edecek olursa artık ne yapsanız onu d&uuml;zeltemez ve ıslah edemezsiniz... B&ouml;ylesine bir insan kendi melek&ucirc;tunda (mana &acirc;leminde) ve m&uuml;kerrem melekler ile b&uuml;y&uuml;k peygamberlerin huzurunda, ilah&icirc; değer ve namusu &ccedil;iğnemektedir. Evliyaullahın, Hakka benzemekte vasıta edindiği &uuml;st&uuml;n ve faziletli ahlakı, Hak Teala&#39;dan gayrisine teslim etmemek lazım...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Riyak&acirc;r bir insan, kalbini Hak&#39;kın d&uuml;şmanına teslim eden insandır ve melek&ucirc;t batınında Allah&#39;a şirk koşandır... Her an i&ccedil;in Allah-u Teala&#39;nın &ouml;yle birini rezil-r&uuml;sva etmesi m&uuml;mk&uuml;nd&uuml;r... İsmet perdesinin (g&uuml;nahtan korunma zırhının) artık yamanmayacak bir şekilde yırtılmasından korkulmalıdır...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Y&uuml;ce Allah, Settar (ayıpları &ouml;rten) olduğu gibi Gayyur&#39;dur (gayret sahibi) da. Merhametlilerin en merhametlisi olduğu gibi cezalandıranların da en şiddetlisidir. Haddi aşmadığımız s&uuml;rece, g&uuml;nahlarımızı &quot;Settar&quot; sıfatıyla setretmekte (&ouml;rtmekte)&#39;dir. Ama Allah korusun bir b&uuml;y&uuml;k iş ve bir uygunsuz rezaletimiz gayyurluğunun (gayretliliğinin) Settarlığına (rezillikleri &ouml;rtmesine) &uuml;st&uuml;n gelmesine sebep olabilir...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Ouml;yleyse biraz kendimize gelmeli ve Allah&#39;a d&ouml;nmeliyiz. O&#39;na y&ouml;nelmeliyiz... Allah&#39;u Teala Rahim&#39;dir ve birine rahmet etmek i&ccedil;in adeta bahane aramakta ve fırsat kollamaktadır. Eğer Gufranı&#39;na (affına) d&ouml;necek olursak, eski ayıplarımızı &ouml;rter... Hi&ccedil; kimsenin bizim g&uuml;nahlarımızdan haberdar olmasına izin vermez ve bizleri fazilet sahibi kılar... Kerim ahlakını bizde tecelli ettirir... Bizi kendi sıfatlarının aynası kılar... B&uuml;t&uuml;n &acirc;lemlerde kendi iradesi nafiz ve ge&ccedil;erli olduğu gibi, bizim irademizi de o &acirc;lemde nafiz ve ge&ccedil;erli kılar... Nitekim hadis-i şerifte yer aldığı şekliyle:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Cennet ehli kendi yerlerine yerleştiklerinde Allah-u Teala tarafından şu i&ccedil;erikte bir mektup gelir: &quot;Hayy ve Kayyum olan Allah&#39;tan &ouml;lmeyen ebedi yaratığa. Ben v&uuml;cuda gelmesini istediğim her şeye ol derim, o da oluverir. Bug&uuml;n ise senin istediğin herşeyin v&uuml;cuda gelmesini kararlaştırdım. &Ouml;yleyse emret, v&uuml;cuda gelsin.&quot; (İlmu&#39;l Yakin, c.2, s.1061)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; O halde, bencil olmamak lazım. Kendi irademizi Hakka teslim etmemiz gerekir ki, Hak Teala&#39;da bizi kendi iradesinin mazharı haline getirsin</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	RİYA;</p>\n\n<p align=\"center\">\n	G&Uuml;ZEL AMELLER YOLUYLA İNSANI CEHENNEME G&Ouml;T&Uuml;REN YOL</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Genelde inananlar &ouml;zelde ise biz M&uuml;sl&uuml;manlar, haram ve &ccedil;irkin ameller yoluyla insanın cehennemlik olduğunu ve Allah&#39;ın azabına yakalanılacağını kabul etmişizdir, oysaki İslam arifleri riya olduğu takdirde insanın g&uuml;zel amelleriyle de cehennemlik olabileceğinden s&ouml;z etmişlerdir!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Diğer bir ifadeyle arifler insanoğlunu ş&ouml;yle tasnif ederler: İnsanlar iki sınıftırlar:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; a-) İnanan İnsanlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; b-) İnanmayan İnsanlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İnanmayanların k&acirc;fir oldukları i&ccedil;in uhrevi h&uuml;k&uuml;mleri malumdur! Yapmış oldukları iyi ve g&uuml;zel (insani) amellerinin karşılığını da d&uuml;nya hayatında almaktadırlar. İnananlar da iki sınıftırlar:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; a-) (İnandıkları dinin y&uuml;k&uuml;ml&uuml;l&uuml;klerine) Amel edenler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; b-) Amel etmeyenler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Amel etmeyenlerin durumları bilinmekle birlikte amel edenler de iki sınıfa b&ouml;l&uuml;nm&uuml;şlerdir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; a-) İhl&acirc;s ile (yalnızca) Allah i&ccedil;in amel edenler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; b-) Riya ile amel edenler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Riya ile amel edenler de, g&ouml;r&uuml;n&uuml;rde ihl&acirc;s ile amel edenler gibi her t&uuml;rl&uuml; g&uuml;zel amelleri işlerler, fakat işlemiş oldukları bu g&uuml;zel ameller riya olduğu i&ccedil;in cehennemlik oluverirler!</p>\n\n<p>\n	&nbsp;</p>\n\n<h2 align=\"center\">\n	RİYA HER ZAMAN KENDİNİ G&Uuml;ZEL AMEL G&Ouml;R&Uuml;N&Uuml;M&Uuml;NDE ARZ EDER!</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Riya, &ccedil;ok sinsi bir vir&uuml;s gibidir. Bu pis k&ouml;t&uuml;l&uuml;k bazen o kadar gizlidir ki, bizzat insanın kendisi bile bundan habersizdir. Batınında (g&ouml;r&uuml;nmeyen boyutunda) riya ehli olduğu halde zahirindeki (g&ouml;r&uuml;n&uuml;r boyutundaki) amelin halis olduğunu zanneder. Ger&ccedil;ekte hasta olup da, hastalığından habersiz olan insan misali, riyak&acirc;r insan da &ccedil;oğu zaman riyak&acirc;r olduğundan haberdar olmaz! Tıp ilmi, kimi sinsi hastalıkların varlığından haberdar etmek i&ccedil;in nasıl ki onların birtakım belirtilerinden haber vermişse, batın ehli arifler de, insanın kendi batınından haberdar olması ve tedavisine bir &ccedil;are araması i&ccedil;in riya konusunda bazı alametler (belirtiler) zikretmişlerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Riyanın Belirtileri:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şeyh Saduk (r.) kendi senediyle Ebu Abdullah&#39;dan (a.s) naklen Hz. Ali&#39;nin (a.s) ş&ouml;yle buyurduğunu rivayet etmiştir:</p>\n\n<p>\n	&quot;Riyak&acirc;r kimsenin &uuml;&ccedil; alameti vardır; İnsanlar kendisini g&ouml;rd&uuml;ğ&uuml; s&uuml;rece neş&#39;et ve sevin&ccedil; i&ccedil;inde olur. Tek başına kalınca uyuşuk davranır ve t&uuml;m işlerinde &ouml;v&uuml;lmeyi ve takdir edilmeyi sever.&quot; (Usul-i Kafi, c.2, s.295, Kitabu&#39;l-İman ve&#39;l K&uuml;fr, Babu^r-Riya, 8. hadis)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hadisin s&ouml;ylemek istediği şu olabilir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Genellikle insan tek başına olduğunda itaat ve ibadete pek de istekli olmadığını g&ouml;r&uuml;r. Bin bir zahmet ve alışkanlık sebebiyle ibadet edecek olursa da bunu hal ile ve tam bir g&ouml;n&uuml;l rahatlığı i&ccedil;inde yerine getirmemektedir. Tam tersine yaptığı amelinin -tabiri caiz ise- el ve ayaklarını kırmakta ve olması gerektiği gibi teslim etmemektedir. Fakat aynı adam cami ve cemaatlerde hazır bulunur ve umumun huzurunda bir ibadetle meşgul olacak olursa o ibadetini tam bir sevin&ccedil;, kalp huzuru ve i&ccedil;tenlikle eda eder, r&ucirc;ku ve secdelerini uzatmaya, m&uuml;stehaplarını g&uuml;zel bir şekilde yerine getirmeye, c&uuml;zlerini ve şartlarını doğru bir şekilde eda etmeye meyleder!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eğer insan biraz dikkatli olur da nefsini bunun illet ve sebebini soracak olursa, nefsi hemen mukaddes bir yol &uuml;zerine tuzak kurar ve insanı k&ouml;r ve basiretsiz kılarak &ouml;rneğin ona ş&ouml;yle der: &quot;Camide ibadetin sevabı daha &ccedil;ok veya cemaat ş&ouml;yle b&ouml;yle olduğundan dolayı neşat i&ccedil;erisindesin (i&ccedil;tenlik ve sevin&ccedil;le yapıyorsun)&quot; Eğer cami ve cemaatin dışında bir yer ise, o zamanda ş&ouml;yle der: &quot; Başkalarına &ouml;rnek olmak ve onlara dini sevdirebilmek i&ccedil;in halkın &ouml;n&uuml;nde ibadetlerini g&uuml;zel bir suretle eda etmek sevaptır.&quot; B&ouml;ylece riyak&acirc;r nefis, insanı m&uuml;mk&uuml;n olan her vesileyle kandırmakta, aldatmaktadır. H&acirc;lbuki bu neş&#39;at ve sevin&ccedil;, &ccedil;aresiz ve zavallı insanın du&ccedil;ar olduğu o kalb&icirc; hastalıklardan kaynaklanmıştır. Fakat o kendini sağlam ve afiyette bildiğinden tedavi olmayı aklından bile ge&ccedil;irmemektedir. Kendisini sağlam bilen bir hastanın iyileşmesi elbette &uuml;mit edilemez. Zavallı kendi batın&icirc; ve kalb&icirc; amellerini insanlara g&ouml;stermek istemektedir de bundan haberi bile yoktur. İşte bu &quot;riya&quot; denilen sinsi ve pis hastalıktır. Bu pis hastalık g&uuml;nahı ibadet suretinde g&ouml;stermekte ve g&ouml;steriş yapmayı dini yayma kalıbında sunmaktadır. Diğer bir ifadeyle; &quot;riya&#39;nın g&uuml;zel amellerde bi&ccedil;imlenmiş şeklidir! &quot; M&uuml;stehap ibadetleri gizlice kılmak ve a&ccedil;ıkta onu eda etmek istemektedir? Topluluk i&ccedil;inde Allah korkusundan tam bir i&ccedil;tenlik ve sevin&ccedil; i&ccedil;inde ağlamaktadır; Ama gizlice ve halvet k&ouml;şelerinde her ne kadar zorlanıyorsa da bir t&uuml;rl&uuml; g&ouml;zleri yaşarmamaktadır. Allah korkusuna ne oldu ki sadece cemaatlerde ortaya &ccedil;ıkıyor? Kadir gecelerinde de &ouml;yle! Onlarca insan i&ccedil;erisinde y&uuml;z rek&acirc;t s&uuml;nnet namazı kılan, birka&ccedil; c&uuml;z Kur&#39;an okuyan, ağlayıp sızlayan, ah-vah eden aynı insan, yalnız başına kadir gecesini ihya ettiğinde, on rek&acirc;t namaz kıldığında beli ağrımakta ve hali m&uuml;sait olmamaktadır!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eğer insanın amelleri sadece Allah rızası, rahmet kazanma vesilesi veya cennet şevki ve cehennem korkusundan ise, ni&ccedil;in yaptığı her işinde insanların kendisini &ouml;vmesini istemektedir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kulağı halkın dilinde ve g&ouml;nl&uuml; onların yanında olup ne zaman kendisini &ouml;veceklerini beklemektedir: &quot;Beyefendi ne kadar da dindar, namazlarını vaktinde kılan ve s&uuml;nnetlerine &ouml;zen g&ouml;steren bir kimsedir&quot; demeleri veya &quot;Beyefendi ne kadar da d&uuml;r&uuml;st ve doğru bir kimsedir! İşlerinden ş&ouml;yle veya b&ouml;yledir.&quot; diye kendisini &ouml;vmelerini arzulamaktadır. Eğer maksat Allah&#39;ın rızası ise o zaman bu aşırı sevgi de neyin nesi? Dikkat etmek lazım ki bu t&uuml;rden bir sevgi, pis riya ağacından kaynaklanmaktadır. Elden geldiği &ouml;l&ccedil;&uuml;de insan bu t&uuml;rden arzuları ıslah etmeli ve yine m&uuml;mk&uuml;n olduğu &ouml;l&ccedil;&uuml;de kendini bu gibi nefsi sevgilerden halis kılmaya &ouml;zen g&ouml;stermelidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Burada bir meseleye a&ccedil;ıklık getirmekte yarar vardır ş&ouml;yle ki: İster iyi, ister k&ouml;t&uuml; t&uuml;m melekelerin (huyların) bir&ccedil;ok dereceleri vardır. Bazen iyi melekelerin bazı dereceleriyle nitelenmiş olmak ve k&ouml;t&uuml; melekelerin de bazı (en k&uuml;&ccedil;&uuml;k) derecelerinden m&uuml;nezzeh olmak Evliyanın veya ilah&icirc; ariflerin &ouml;zelliklerinden sayılır. Sahip bulundukları makam mucibince birinci grup i&ccedil;in (Evliya) bir eksiklik sayılan o sıfatlar, normal insanlar i&ccedil;in bir eksiklik değildir. Belki bir bakıma kemaldir de! Veya bir grup i&ccedil;in g&uuml;zel olan kimi sıfatlar diğer bir grup i&ccedil;in k&ouml;t&uuml;l&uuml;k sayılabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bunlardan biri de şu anda bahsetmekte olduğumuz riyadır. Riyanın t&uuml;m derecelerinden halis olmak evliyanın &ouml;zelliklerindendir ve diğer insanlar bu hususta evliyaya ortak olamazlar! &Ouml;rneğin, halkın genelinin riyadan yalnızca bir makamı ile nitelenmiş olmaları, sahip bulundukları konum itibariyle bir eksiklik ve noksanlık sayılmaz. Onların iman ve ihl&acirc;slarına da bir zararı olmaz. Mesela halkın geneli fıtratları gereği yaptıkları iyiliklerinin ve hayırlarının başkaları tarafından bilinmesini isterler. Hayırları a&ccedil;ığa &ccedil;ıksın niyetiyle yapmasalar da nefisleri fıtraten bu sevgiyi beslemektedir. Bu, amelin batıl olmasını veya k&uuml;f&uuml;r, şirk ve nifakı gerektirmez. Fakat bu mesele evliya i&ccedil;in bir eksikliktir, onların nazarında şirk ve nifaktır. Şirkin t&uuml;m makamlarından m&uuml;nezzeh ve beri olmak evliyanın makamlarından ilkidir. Onlar i&ccedil;in burada zikredemeyeceğimiz diğer makamlar da vardır. Hatta Ehl-i Beyt İmamları (a.s): &quot;Bizim ibadetlerimiz h&uuml;rlerin ibadetidir. Yani sadece Allah sevgisi i&ccedil;indir, cennet ihtirası ve cehennem korkusu sebebiyle değildir.&quot; (İmam ş&ouml;yle buyurmuştur: &quot;İbadet &uuml;&ccedil; kısımdır: Bir kısmı, aziz ve celil olan Allah&#39;a korkudan ibadet eder; bu k&ouml;lenin ibadetidir. Bir kısmı da Allah&#39;a Tebarek ve Teala&#39;dan sevap &uuml;mit ederek, ibadet eder. Bu da iş&ccedil;ilerin ibadetidir. Bir kısmı da aziz ve celil olan Allah&#39;a sevgiden dolayı ibadet ederler. Bu da h&uuml;rlerin ibadetleridir ve bu en &uuml;st&uuml;n ibadettir.&quot; Usul-u Kafi, c.3, s.131, Kitabu&#39;l-İman ve&#39;l-K&uuml;fr, Babu&#39;l-İbadet, 5. hadis) diye buyurmuşlardır. Bu onların sıradan makamları ve velayetin ilk derecesidir. Onlar i&ccedil;in ibadetlerinde bizlerin idrakine sığmayan, aklımızın almadığı nice ibadet ve haller vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Yapılan bu izahattan sonra ş&ouml;yle bir sonuca varabiliriz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şeyh Saduk&#39;un Emire&#39;l-M&uuml;minin vasıtasıyla Resulullah&#39;tan (s.a.a) naklettiği &quot;Riyak&acirc;r kimsenin &uuml;&ccedil; alameti vardır; İnsanlar kendisini g&ouml;rd&uuml;ğ&uuml; s&uuml;rece neş&#39;et ve sevin&ccedil; i&ccedil;inde olur: Tek başına kalınca uyuşuk davranır ve t&uuml;m işlerinde &ouml;v&uuml;lmeyi, takdir edilmeyi sever.&quot; hadisi ile Zurare&#39;nin Ebi Cafer&#39;den naklettiği hadisinin arasını birleştirmek de m&uuml;mk&uuml;nd&uuml;r. O hadiste yer aldığına g&ouml;re Zurare ş&ouml;yle diyor: &quot;Hz. İmam Bakır&#39;a, &quot;Adamın biri hayırlı bir iş yapıyor ve yaptığı o hayırlı işi herhangi bir insan g&ouml;r&uuml;nce de &ccedil;ok seviniyor&quot; diye arz edince İmam ş&ouml;yle buyurdu: &quot;Bu hayrı insanlar i&ccedil;in yapmadığı takdirde hi&ccedil;bir sakıncası yoktur. Zira herkes halk i&ccedil;inde kendisi i&ccedil;in bir hayrın zahir olmasını sever.&quot;(Usul-u Kafi, c.2, s.297, Kitabu&#39;l-İman ve&#39;l-K&uuml;fr, Riya Babı 18. Hadis)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hadisten anlaşıldığı kadarıyla Riya ile Sum bir bakıma ayrı şeyler olmasıyla birlikte bir a&ccedil;ıdan da aynı şeydirler. &quot;Sum&quot;, yapılan bir şeyin duyulması anlamını taşır. Bu da iki derecedir. 1-) Bir ameli yalnızca insanların kalbini kazanmak ve kendi iyilik ve hasletlerini insanlara duyurmak (sum&#39;) maksadıyla yapmak. Bu t&uuml;rden bir amel habis riya ağacındandır ve riyanın ta kendisidir. 2-) Bir ameli Allah rızası i&ccedil;in yapmakla birlikte o yaptığı hayırlı işi herhangi bir insanın g&ouml;rd&uuml;ğ&uuml;nde sevinmek. İşte İmam Bakır&#39;ın (a.s) &quot;herhangi bir sakıncası yoktur&quot; diye buyurduğu &quot;sum&#39;&quot; (duyulan) amel bu olsa gerek. Bu t&uuml;rden bir amel normal insanlar i&ccedil;in sakıncasızken, evliya ve ilahi arifler i&ccedil;in yine de bir kusur ve eksiklik sayılmaktadır.</p>','Gizli Şirk Riya','','publish','closed','open','','gizli-sirk-riya-2','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3092',0,'post','',0),(3093,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<h5 align=\"right\">\n	<br />\n	Mir Kasım ERDEM</h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<strong><span dir=\"RTL\">لاَ يَيْأَسُ مِن رَّوْحِ اللّهِ إِلاَّ الْقَوْمُ الْكَافِرُون<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><span dir=\"LTR\"><strong>[1]</strong></span></a></span></strong></p>\n\n<p align=\"center\">\n	<strong>&ldquo;Allah&rsquo;tan &uuml;midini k&acirc;firlerden başka kimse kesmez.&rdquo;</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah&rsquo;tan &uuml;midi kesmek b&uuml;y&uuml;k g&uuml;nahlardan biridir. İnsan, d&uuml;nya hayatında bazı maddi veya manevi zorluklarla karşılaşabilir, şahıs bazen &ouml;yle bir duruma gelir ki artık b&uuml;t&uuml;n &ccedil;ıkış kapılarının kapanmış olduğunu hisseder. Tam bu sırada insan her şeyden elini &ccedil;eker ve sonunu bekler. Bazen de sonunu kendisi getirerek yaşamına son verir. İşte bu durum, yani &uuml;mitsizliğe kapılmak; artık &ccedil;ıkış yolunun olmadığını d&uuml;ş&uuml;nmek b&uuml;y&uuml;k g&uuml;nahtır. &Ccedil;&uuml;nk&uuml; &uuml;mitsizlik i&ccedil;erisinde unutulan bir şey vardır o da Allah&#39;tır.</p>\n\n<p>\n	Allah ki her şeye g&uuml;c&uuml; yeter. O, nice zor durumda kalanları zorluktan &ccedil;ıkarmıştır. O her şeyi yoktan var etmiştir, onun bir şeyi yaratması i&ccedil;in herhangi bir sebebe ihtiyacı yoktur. Dolayısıyla her şeyden &uuml;mit kesilse de Allah&#39;tan &uuml;mit kesilmez.</p>\n\n<p>\n	G&uuml;nahlar, b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k g&uuml;nahlar diye ikiye ayrılır. B&uuml;y&uuml;k g&uuml;nahların t&ouml;vbe edilmedik&ccedil;e affı yoktur. Zina etmek, kumar oynamak, hırsızlık yapmak, gasp etmek vb. g&uuml;nahlar b&uuml;y&uuml;k g&uuml;nahlar arasında yer alır. Allah bu gibi g&uuml;nahlara azap vaat etmiştir. Affı ancak t&ouml;vbe ile m&uuml;mk&uuml;nd&uuml;r. K&uuml;&ccedil;&uuml;k g&uuml;nahlarda ise Allah&rsquo;ın affetme ihtimali vardır. Tabi ki k&uuml;&ccedil;&uuml;k g&uuml;nahları işlemekte ısrar edilirse bu da b&uuml;y&uuml;k g&uuml;nah sınıfına girer.</p>\n\n<p>\n	Ehl-i Beyt İmamlarından gelen hadislerde <em>&quot;Allah&#39;tan &uuml;midi kesmek&quot; </em>b&uuml;y&uuml;k g&uuml;nahlardan sayılmıştır.</p>\n\n<p>\n	Allah&#39;tan &uuml;midi kesmek neden b&uuml;y&uuml;k g&uuml;nahlardan sayılmıştır? Bu sorunun cevabı yazının başındaki ayet dikkatli okunur ve &uuml;zerinde d&uuml;ş&uuml;n&uuml;l&uuml;rse ortaya &ccedil;ıkacaktır. Allah&#39;tan &uuml;midini kesen bir insan ya Allah&rsquo;ın varlığına inanmamıştır veya Allah&rsquo;ı iyi tanıyamamış, Allah&rsquo;ın her şeye g&uuml;c&uuml;n&uuml;n yeteceğini bilmemiştir. Ayette Allah ş&ouml;yle buyuruyor <strong>&ldquo;Allah&rsquo;tan &uuml;midini k&acirc;firlerden başka kimse kesmez.&rdquo;</strong> Dikkat edilirse Allah, &uuml;midini yitireni k&acirc;fir olarak g&ouml;r&uuml;yor. &nbsp;K&acirc;fir kime denilir? Allah&rsquo;ın varlığına inanmayana denir. Aynı zamanda &uuml;midini yitiren de Allah&rsquo;ın varlığına inanmıyor demektir. &Uuml;midini yitiren kişi dilde Allah&rsquo;a inandığını s&ouml;ylese dahi, o s&ouml;ylediğine kalben inanmamıştır. Allah&rsquo;ın varlığına inanan biri onun g&uuml;c&uuml;ne inanarak, kendisini i&ccedil;inde bulunduğu k&ouml;t&uuml; durumdan kurtaracağını bilmelidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Allah&rsquo;ın Sebebe İhtiyacı Yoktur</strong></p>\n\n<p>\n	Allah bir şeyi yapacağı veya yaratacağı zaman bir sebebe ihtiya&ccedil; duymaz. Fakat biz insanlar &ouml;yle değiliz. Bir şey yapacağımız zaman o şeyin olması i&ccedil;in sebebe ihtiyacımız vardır. &Ouml;rneğin yemek pişirmek i&ccedil;in yemek malzemesine, ateşe, kap kacağa ihtiyacımız vardır. Bunlar olmadan bizler yemek pişiremeyiz. Ama Allah bunların hi&ccedil; birisine ihtiyacı olmadan yemeyi hazır eder. O yemeye ol der ve yemek oluverir. Bir &ccedil;ocuğun d&uuml;nyaya gelebilmesi i&ccedil;in uygun şartlara haiz bir erkek ve bir kadına ihtiya&ccedil; vardır. Ama Allah birini yaratmak istedi mi annesiz ve babasız onu yaratır. Nitekim buna Kur&#39;an&#39;da nice &ouml;rnekler vardır. Allah, Hz. İsa&#39;nın (a.s) &uuml;mmeti i&ccedil;in hazır sofra anlamına gelen Maide indirmiştir. O hazır sofrada yiyecekler vardı. Allah, o yemeyin hazır olması i&ccedil;in hi&ccedil;bir &ouml;n hazırlık yapmamıştır. Ne yemek malzemesi, ne kap, ne de yemeğin pişmesi i&ccedil;in ateşe ihtiya&ccedil; duymamıştır. Yemeğe ol demiştir, yemek de olmuştur. Allah, Hz. &Acirc;dem&#39;i (a.s) yaratacağı zaman ne anneye ne babaya ihtiya&ccedil; duymadan onu yaratmıştır. Aynı şekilde Hz. İsa&#39;yı (a.s) babasız yaratmıştır. Bunlar normal şartlarda insanın yapamayacağı şeylerdir. Ama Allah i&ccedil;in bunlar hi&ccedil; sorun değildir.</p>\n\n<p>\n	Bir şeyin olması i&ccedil;in gerekli ortamın ve ara&ccedil;ların olması gerekiyor. Fakat bu kural Allah i&ccedil;in ge&ccedil;erli değildir. Allah bir şey yapmak i&ccedil;in bir şeye ihtiya&ccedil; duymaz. Aynı şekilde bir şeyin olması i&ccedil;in yeterli sebep varsa onun olmaması da m&uuml;mk&uuml;n değildir. Ama bu kuralda Allah i&ccedil;in ge&ccedil;erli bir kural değildir.</p>\n\n<p>\n	&Ouml;rneğin ateş bir şeye değerse onu mutlaka yakar. Ama bakıyoruz ki Nemrut Hz. İbrahim&#39;i (a.s) ateşe attırıyor ve ateş normalde onu yakması gerekirken Allah ateşe yakmamasını s&ouml;yl&uuml;yor ve ateş de onu yakmıyor. Ateş bir şeyin yanması i&ccedil;in sebeptir ama Allah bu sebepleri ya ortadan kaldırıyor ya da bizim bilmediğimiz başka sebepleri baskın sebep olarak devreye sokuyor.</p>\n\n<p>\n	Firavun, Hz. Musa&#39;nın (a.s) d&uuml;nyaya gelmemesi i&ccedil;in t&uuml;m imk&acirc;nları seferber etti ama Allah t&uuml;m olumsuzluklara rağmen Hz. Musa&#39;yı (a.s) d&uuml;nyaya getirdi. Bı&ccedil;ak normalde keser bı&ccedil;ak kesmek i&ccedil;in sebep ve vesiledir. Ama Hz. İsmail&#39;i (a.s) kesemedi. Sebep ve vesileler biz kullar i&ccedil;in ge&ccedil;erlidir ama Allah i&ccedil;in ge&ccedil;erli değildir.</p>\n\n<p>\n	Dolayısıyla hangi y&ouml;nden insan zorluğa d&uuml;şerse d&uuml;şs&uuml;n, Allah&rsquo;tan &uuml;midini keserse Allah bundan hoşnut olmaz. &Ccedil;&uuml;nk&uuml; kul, onun g&uuml;c&uuml;n&uuml; ve kudretini tanımamış demektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanların bu d&uuml;nyada &uuml;mitsizliğe d&uuml;şt&uuml;kleri zorlukların bazıları şunlardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Maddi Zorluklar Nedeniyle &Uuml;mitsizliğe D&uuml;şmek:</strong></p>\n\n<p>\n	İnsan d&uuml;nyada olduğu m&uuml;ddet&ccedil;e daima imtihandadır. Bu imtihanlar yeri gelir sağlıkla olur yeri gelir makam ve mevki ile olur yeri gelir ge&ccedil;im sıkıntısıyla olur.</p>\n\n<p>\n	Allah bazen insana maddi sıkıntı verir ve o sıkıntı karşısında nasıl davranacağına bakar. O sıkıntıyı hatalara d&uuml;şerek mi atlatacak, yoksa Allah&rsquo;ın kendisine haram ettiği şeylere dikkat ederek mi sıkıntısını giderecek? Eğer sıkıntılarını atlatmak i&ccedil;in haram yollara başvuracak olursa o zaman imtihanı ge&ccedil;emeyecektir. Ama eğer sıkıntılar karşısında sabırla doğru yoldan ayrılmadan problemleri &ccedil;&ouml;zmeye &ccedil;alışırsa imtihanını ge&ccedil;ebilecektir.</p>\n\n<p>\n	Sabır, insanın sıkıntıları hata yapmadan doğru yoldan &ccedil;ıkmadan &ccedil;&ouml;zmesine denilir.</p>\n\n<p>\n	Sıkıntılarını aşmak i&ccedil;in insan t&uuml;m meşru yollara başvurmasına rağmen sıkıntılarını yine de aşamıyorsa artık yapacak bir şey kalmamışsa, imtihan tam da burada başlar. Yani insanın kendisinin veya başkalarının yapacak bir şeyleri kalmamışsa, problemi atlatacak bir sebep kalmamışsa, insan bunu bilmelidir ki Allah&rsquo;ın g&uuml;c&uuml; her şeye yeter. Allah bir şeyi yapmak istedi mi bir sebebe ihtiyacı yoktur.</p>\n\n<p>\n	&Uuml;mit ile &uuml;mitsizliği ayıran ince &ccedil;izgi, &uuml;mitsizliğe kapılan insan sorununu atlatacak bir vesilenin ve aracın olmadığını g&ouml;r&uuml;r ve &uuml;mitsizliğe kapılır. &Uuml;mitli insan ise sorununu &ccedil;&ouml;zecek bir imk&acirc;nın kendisinde veya başkasında olmadığını ama Allah&rsquo;ın isterse sorununu hi&ccedil;bir şeye muhta&ccedil; olmadan &ccedil;&ouml;zeceğini bilir. Dolayısıyla &uuml;midini yitirmez; Allah&rsquo;a y&uuml;z&uuml;n&uuml; d&ouml;ner ve Allah&rsquo;tan bu sıkıntıların &ccedil;&ouml;z&uuml;lmesini ister. Fakat &uuml;mitsizliğe kapılan insan Allah&rsquo;a y&uuml;z&uuml;n&uuml; d&ouml;nmez &ccedil;&uuml;nk&uuml; Allah&rsquo;ın da bunu &ccedil;&ouml;zemeyeceğini zanneder. Allah&rsquo;ın g&uuml;c&uuml;ne inanmaz, o sorununun &ccedil;&ouml;z&uuml;lmesinin sadece maddi veya manevi imk&acirc;nlara bağlı olduğunu zanneder. İşte bu da zaten Allah&rsquo;ı iyi tanımadığının g&ouml;stergesidir. Dolayısıyla Allah Kur&#39;an&rsquo;da <strong>&ldquo;Allah&rsquo;tan &uuml;midini k&acirc;firlerden başka kimse kesmez.&rdquo; </strong>diyor. &Ccedil;&uuml;nk&uuml; k&acirc;fir, Allah&rsquo;a inanmadığı i&ccedil;in onun g&uuml;c&uuml;ne de inanmıyordur.</p>\n\n<p>\n	Şimdi gelelim maddi sıkıntılar &ccedil;eken insana; gerek tarihte gerekse g&uuml;n&uuml;m&uuml;zde maddi sıkıntı &ccedil;ekip &uuml;midini yitirmeden &ccedil;aba g&ouml;steren ve sonunda rahatlığa kavuşan bir&ccedil;ok insana şahit olmuşuz. Biz buna &ouml;rnek olsun diye biri Kur&#39;an&rsquo;dan biri de tarihten iki &ouml;rnek vereceğiz.</p>\n\n<p>\n	Kur&#39;an&rsquo;da Hz. Ey&uuml;p&#39;&uuml;n (a.s) hayat hik&acirc;yesinden bir kesit sunulmaktadır. Bu kesitte Hz. Ey&uuml;p&#39;&uuml;n (a.s) bir zamanlar &ccedil;ok zengin olduğu, &ccedil;ocuklarının ve kendisinin de sağlıklı olduğu anlatılır. Hz. Ey&uuml;p Peygamberin devamlı Allah&rsquo;a ş&uuml;k&uuml;r ettiği bu refah halinden dolayı gaflete d&uuml;şmeyip devamlı fakirleri g&ouml;zettiğini, onlara devamlı yardım ettiğinin altı &ccedil;izilir. Allah&rsquo;ın Hz. Ey&uuml;p&#39;&uuml;n (a.s) makamını y&uuml;kseltmek i&ccedil;in onu zor bir imtihandan ge&ccedil;irdiği anlatılır. Allah, Hz. Ey&uuml;p&#39;&uuml; (a.s) imtihan etmek i&ccedil;in onun maddi varlığını elinden alır. Hz. Ey&uuml;p (a.s) ş&uuml;kr&uuml;ne devam ederek &ldquo;<em>veren de sendin, alan da sensin</em>&rdquo; der. Allah &ccedil;ocuklarını elinden alır, Hz. Ey&uuml;p yine &ldquo;<em>veren de sendin alan da sensin</em>&rdquo; diye ş&uuml;k&uuml;r eder. Allah sağlığını elinden alır, Hz. Ey&uuml;p (a.s) yine &ldquo;<em>veren de sendin alan da sensin</em>&rdquo; diye ş&uuml;k&uuml;r eder. Hz. Ey&uuml;p hi&ccedil;bir zaman ne malına, ne evlatlarına, ne kendi sağlık ve zek&acirc;sına sırtını dayamamıştı. O, her zaman bunların ge&ccedil;ici olduğunu bunların da sahibinin Allah olduğunu biliyordu. O, Allah&rsquo;a sırtını dayamıştı. Dolayısıyla da elinde ki imk&acirc;nların bir bir gittiğini g&ouml;rmesine rağmen hi&ccedil; &uuml;z&uuml;lm&uuml;yordu. &Ccedil;&uuml;nk&uuml; o, elinde ki imk&acirc;nlara değil Allah&rsquo;a g&uuml;veniyordu.</p>\n\n<p>\n	Hz. Ey&uuml;p&#39;&uuml;n (a.s) imtihanları ge&ccedil;tiğini g&ouml;ren Allah, Hz. Ey&uuml;p&#39;ten (a.s) aldığı her şeyi kendisine geri verdi Hz. Ey&uuml;p (a.s) tekrar eski sağlığına kavuştu.</p>\n\n<p>\n	Buradan bizim anlamamız gereken şudur. Hayatımızda Allah bazen imtihan etmek i&ccedil;in bizlere maddi sıkıntılar verebilir. Bu sıkıntıları sabırla yanlışlara d&uuml;şmeden m&uuml;cadele ederek aşmaya &ccedil;alışmamız gerekir ve Allah&rsquo;ın g&uuml;c&uuml;n&uuml; unutmadan devamlı ondan yardım dilemek gerekir.</p>\n\n<p>\n	Zamanın birinde zengin bir t&uuml;ccar hacca gider. Hac yolunda tuvalet ihtiyacını gidermek i&ccedil;in kafileden biraz uzaklaşır ve ihtiyacını giderdikten sonra tekrar kafileye yetişir. Bir m&uuml;ddet yol gittikten sonra para kesesini ihtiya&ccedil; giderdiği yerde d&uuml;ş&uuml;rd&uuml;ğ&uuml;n&uuml;n farkına varır. Ama adam &ccedil;ok zengin olduğundan geriye d&ouml;n&uuml;p o keseyi almaz. Yoluna devam eder. Şehrine geldikten bir m&uuml;ddet sonra bu adamın git gide işleri bozulur ve maddi durumu &ccedil;ok sarsılır. &Ouml;yle ki artık o şehirde kalamaz hale gelir. Hamile karısı ve &ccedil;ocuklarını da alarak yaşadığı şehri terk eder. Bir k&ouml;y&uuml;n yakınlarında eski bir handa konaklamak zorunda kalır. Hamile karısı o handa doğum yapar ama g&uuml;nlerdir doğru d&uuml;r&uuml;st bir şey yememiştir. Kadın kocasına &quot;bana g&uuml;&ccedil; verecek bir şeyler getir&quot; der. Kocası gece karanlığında yağmur altında k&ouml;ye gider kapalı bir bakkal bulur yalvar yakar bakkalı sahibine a&ccedil;tırır ve elinde olan son paraya biraz pekmez alır. Pekmezi karısına getirirken ayağı kayar ve elinde ki son yiyeceği de yere d&ouml;k&uuml;l&uuml;r. Adam durumu g&ouml;r&uuml;nce artık dayanamaz ve bağırarak durumuna ağlamaya başlar. O yakınlarda bulunan bir evden biri &ccedil;ıkarak &ldquo;Be adam gecenin bu saatinde niye b&ouml;yle bağırıyorsun&rdquo; der. Adam da başından ge&ccedil;enleri anlatır. K&ouml;yl&uuml; &ldquo;T&uuml;m ağlaman bir tas pekmez i&ccedil;in mi?&rdquo; der. Adam &ldquo;Ben bir hac yolunda b&ouml;yle b&ouml;yle bir kese kayıp ettim ki i&ccedil;inde bu kadar para vardı. Onun kaybolması umurumda bile olmadı ama şimdi &ccedil;ocuklarımın ve hanımımın yiyeceğe ihtiyacı var, yoksa pekmez umurumda değil.&rdquo; deyince k&ouml;yl&uuml; irkilerek &ldquo;Nasıl bir kese idi? Ne kadar para vardı?&rdquo; diye sorunca zavallı adam &ldquo;Be adam kesenin nasıl olduğunun zamanı mı? Ben ne haldeyim senin sorduğun soruya bak&#39; Sen kafayı kayıp bir kesenin nasıl olduğuna mı taktın?&rdquo; K&ouml;yl&uuml; ısrar ederek &ldquo;Ne olur o kesenin nasıl olduğunu bir daha s&ouml;yle&rdquo; der. Adam da kayıp olan kesesinin nasıl olduğunu bir daha s&ouml;yler. K&ouml;yl&uuml;, zavallı adamı evine alır, uşaklarını g&ouml;ndererek adamın karısı ve &ccedil;ocuklarını da evine getirtir. Onların karınlarını doyurup sıcak bir yer verir. Sabah olunca k&ouml;yl&uuml; &ldquo;Birka&ccedil; g&uuml;n burada kalın, karın iyice kendisini toparlasın daha sonra gidersiniz.&rdquo; der. Adam da kabul eder. K&ouml;yl&uuml;, adama biraz sermaye vererek &ldquo;Nasılsa ticareti biliyorsun, git bu parayla ticaret yap.&rdquo; Der. Adam da o parayla ticaret yaparak k&acirc;r eder. Aradan bir m&uuml;ddet ge&ccedil;er adamın karısı iyice iyileşir, adam ev sahibinden izin isteyerek &ldquo;Artık karım iyileşti benim de biraz sermayem oldu, izin verirsen artık biz zahmet vermeyelim.&rdquo; der. &nbsp;Ev sahibi kalkıp dolabından bir kese getirir. Adam keseyi g&ouml;r&uuml;nce şaşırır. &Ccedil;&uuml;nk&uuml; o kese hac yolunda kaybettiği kesedir. Adam &ldquo;Bu keseyi nereden buldun?&rdquo; Deyince k&ouml;yl&uuml; &ldquo;Bunu hac yolunda bulmuştum ve sahibini bulmak i&ccedil;in bekletiyordum. O yağmurlu gecede sen olayı anlatınca bu kesenin sana ait olduğunu anladım. Ama eğer o anda bunu sana verseydim sen heyecandan &ouml;lebilirdin.&rdquo; der. Adam bir daha k&ouml;yl&uuml;ye teşekk&uuml;r ederek hanımını da alıp zengin olarak yoluna koyulur.</p>\n\n<p>\n	Daha nice yaşanmış olaylar vardır ki insanlar &ccedil;ok zor durumlardan kurtularak rahata kavuşmuşlardır. Burada &uuml;zerinde durduğumuz nokta şudur; insanın karşısına ne kadar zorluklar &ccedil;ıkarsa &ccedil;ıksın, insanın Allah&rsquo;tan &uuml;midini kesmemesi &ccedil;alışıp gayret etmeye devam etmesi gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sağlık Sorunlarından Dolayı &Uuml;mitsizliğe D&uuml;şmek:</strong></p>\n\n<p>\n	İnsan bazen sağlığını kaybedebilir. G&ouml;z&uuml; k&ouml;r olur, fel&ccedil;lik ge&ccedil;irir, kanser veya sakat olabilir. &Ouml;yle ki artık tıp bu hastalığının &ccedil;aresinin olmadığını s&ouml;yleyebilir. İnsan kendisine yardım edebilecek kimselerin olmamasından dolayı &uuml;mitsizliğe kapılabilir. Ama tecr&uuml;beler ve Kur&#39;an bizlere bunun b&ouml;yle olmadığını nice &ccedil;aresi bulunmayan hastalıkların iyileştiğini, &ouml;l&uuml;m&uuml; i&ccedil;in tarih bile belirlenen hastaların dahi sağlığına kavuşarak yıllarca yaşadığını g&ouml;stermiştir.</p>\n\n<p>\n	Kur&#39;an ve tarih ise bizlere bu konu hakkında &ouml;rnekler vermektedir. &Ouml;rneğin Hz. İsa&#39;nın (a.s) anneden doğma k&ouml;rleri iyileştirdiğini ki, anneden doğma k&ouml;r&uuml;n iyileşmesinin m&uuml;mk&uuml;n olmadığını tıp halen s&ouml;ylemektedir. &Ouml;l&uuml;lerin dirilmesi ki bu tıbbın aciz kaldığı bir noktadır. Hz. İsa&#39;nın (a.s) &ouml;l&uuml;leri dirilttiğini gerek Kur&#39;an&#39;da, gerekse hadislerde bizler g&ouml;rmekteyiz.</p>\n\n<p>\n	Sonu&ccedil; olarak insan ne kadar b&uuml;y&uuml;k hastalıklara yakalanırlarsa yakalansın, o hastalığın iyileşmesi i&ccedil;in herhangi bir sebep ve vesile kalmamış olsa dahi Allah&rsquo;ın bir işi yapması i&ccedil;in bir sebebe ihtiya&ccedil; duymadığı bilinmeli ve Allah&#39;tan &uuml;mit kesilmemelidir. Allah&rsquo;ın nice &ccedil;aresiz hastaları iyi ettiğini d&uuml;ş&uuml;nmelidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ccedil;ocuk Olmamasından Dolayı &Uuml;mitsizliğe D&uuml;şmek:</strong></p>\n\n<p>\n	Evliliğin asıl gayesi neslin devamını sağlamaktır. İnsan evlendiği zaman ilk başlarda neslin devamlılığını geri plana atsa da evliliğin ilerleyen yıllarında bu gaye kendisini ortaya &ccedil;ıkarır. Bunun &uuml;zerine &ccedil;iftler yuvalarının daha sıcak, sağlam ve kendilerinden sonra adlarını s&uuml;rd&uuml;rmesi, nesillerin devam etmesi i&ccedil;in &ccedil;ocuk yaparlar.</p>\n\n<p>\n	Bazen sağlık veya başka sorunlar nedeniyle &ccedil;iftlerin &ccedil;ocuğu olmaz. &Ccedil;ocuğun olmaması bu &ccedil;iftler arasında &ccedil;ocuk arzusunu daha da tetikler. &Ccedil;ocuk arzusuyla yanıp tutuşan &ccedil;iftlerde bazı psikolojik rahatsızlıkların ortaya &ccedil;ıkmasına sebep olur. Bu rahatsızlıklardan en b&uuml;y&uuml;ğ&uuml; ve en &ouml;nemlisi &ccedil;iftlerin yaşama sevincini yitirmesidir. Bazen de yaşantılarında bir boşluğa d&uuml;şerler.</p>\n\n<p>\n	&Ccedil;ocuğun olmamasının nedeni, bazen &ccedil;iftlerden herhangi birinin sağlık sorunu olabilir. Yani sorun erkekte olabilir ve erkeğin spermi &ccedil;ocuk yapmaya uygun olmayabilir. Bazen de sorun kadında olabilir ve kadının yumurtaları &ccedil;ocuk yapmaya m&uuml;sait olmayabilir. Tıp d&uuml;nyası ise onların &ccedil;ocuklarının olmasının imk&acirc;nın bulunmadığını kendilerine s&ouml;yleyebilir. &Ccedil;iftlerde &ccedil;ocuklarının olacağına dair &uuml;mitlerini yitirebilirler.</p>\n\n<p>\n	Ama dinimiz bu alanda da Allah&rsquo;tan &uuml;midin kesilmemesi gerektiğini s&ouml;ylemektedir. Buna &ouml;rnek olarak da Kur&#39;an&#39;da bizlere Hz. İbrahim (a.s) ve hanımını &ouml;rnek vermektedir. Hz. İbrahim (a.s) ve hanımı Sara yaşlanmıştır Hz. İbrahim (a.s) yaklaşık 120, hanımı ise 95 yaşlarındadır. Normal şartlarda bu yaşta insanların &ccedil;ocukları olmaz Hz. İbrahim (a.s) ve hanımı &ccedil;ocuk arzusuyla yaşarlar. Bir g&uuml;n Cebrail, Hz. İbrahim&#39;e (a.s) gelerek ona İshak adında bir &ccedil;ocuk bağışlanacağını s&ouml;yler. Hanımı Cebrail&rsquo;in bu s&ouml;z&uuml;n&uuml; duyunca &ldquo;Ben kısır bir kadınım, İbrahim ise yaşlanmıştır bizim mi &ccedil;ocuğumuz olacak?&rdquo; diyince Cebrail meleği ona &ldquo;Allah&rsquo;ın g&uuml;c&uuml; her şeye yeter.&rdquo; der. Yani &ccedil;ocuğun olması i&ccedil;in hi&ccedil;bir uygun ortam olmasa bile Allah istediğinde olur. Allah o yaşta Hz. İbrahim&#39;e (a.s) iki tane &ccedil;ocuk vermiştir.</p>\n\n<p>\n	Bu gibi bir&ccedil;ok olay vardır. Normalde &ccedil;ocuğu olmayacak insanların &ccedil;ocukları olmuştur. &Ccedil;ocuğu olmayan insanların buna dikkat etmeleri gerekir. Allah d&uuml;nya da bir d&uuml;zen yaratmıştır ve bir şeyin oluşması i&ccedil;in de uygun şartların oluşması gerektiğini s&ouml;ylemiştir. Ama bu kural her zaman ge&ccedil;erli değildir. Allah bir&ccedil;ok defa uygun şartlar olmadan da bir şeyler yapmıştır.</p>\n\n<p>\n	Normalde tıbbın &ldquo;sizin &ccedil;ocuğunuz olmaz&rdquo; dediği durumlarda, Allah&rsquo;tan istenmesi gerektiğini, Allah&rsquo;ın da uygun g&ouml;rd&uuml;ğ&uuml; takdirde hi&ccedil;bir şeye ihtiya&ccedil; duymaksızın onlara &ccedil;ocuk verebileceği bilinmelidir. Yeter ki şahıs &uuml;midini kesmeden Allah&rsquo;tan istesin.</p>\n\n<p>\n	Şunu da bilmek &ouml;nemlidir: Allah&rsquo;tan bir şey isterken hayırlısını istemek gerekir. Bazen bizim hayırlı g&ouml;rd&uuml;ğ&uuml;m&uuml;z şeyleri Allah hayırlı g&ouml;rmeyebilir. Bizler de hayırlısını istediğimizden dolayı Allah onu bizlere vermeyebilir. Bazen de Allah verecektir ama bizim sabrımızı g&ouml;rmek ister. Sonu&ccedil; olarak bizler Allah&rsquo;ın verdiklerine boyun eğip daha k&ouml;t&uuml;s&uuml;nden bizi korumasını isteyeceğiz tabii ki istediğimiz şeyi de dile getirerek Allah&rsquo;tan hayırlısını isteyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;nahların &Ccedil;okluğundan Dolayı &Uuml;mitsizliğe D&uuml;şmek</strong></p>\n\n<p>\n	İslam dininin bazı kuralları vardır ve M&uuml;sl&uuml;manlar o kurallara uymak zorundadır. Uymadıkları takdirde azaplandırılacağı bildirilmiştir. Bazen insan nefsine h&acirc;kim olamayarak &ouml;yle k&ouml;t&uuml; işler yapar ki kendi insanlığından utanır. Bunun yanında kıyamet g&uuml;n&uuml; de azap g&ouml;receği korkusuna kapılır ve kendi kendine &ldquo;ben &ccedil;ok b&uuml;y&uuml;k g&uuml;nahlar işledim benim affım kesinlikle yoktur.&rdquo; der ve &ouml;b&uuml;r d&uuml;nyada cennete gitmekten &uuml;midini keser.</p>\n\n<p>\n	Allah, bu gibi durumda da &uuml;mitsizliğe kapılmamak gerektiğini s&ouml;yler. İnsanın g&uuml;nahı ne kadar &ccedil;ok olursa olsun onun af edilmeyeceğine dair Allah hi&ccedil;bir şey s&ouml;ylememiştir. Şeytan bu insanı aldatarak onun cennetten &uuml;midini kesmesini sağlamak ister ve &ldquo;nasıl olsa cehennemde yanacaksın o zaman hi&ccedil; olmasa bu d&uuml;nya da istediğini yap&rdquo; der. O insan da bu defa hata &uuml;st&uuml;ne hata işler ve daha k&ouml;t&uuml; durumlara d&uuml;şer. Ama &uuml;midini yitirmeyen biri kesinlikle hata işlese bile bu hatasının af edilebileceğini bildiği i&ccedil;in hem hatasını telafi etmeye &ccedil;alışır, başkasına verdiği zararı karşılar, hem de hata &uuml;st&uuml;ne hata yapmaktan vazge&ccedil;er. Bu durumda hem toplum, hem de şahıs hayata daha iyi bağlanır.</p>\n\n<p>\n	Tarihten bir &ouml;rnek vererek konuyu noktalayalım. H&uuml;r b. Yezid-i Riyahi Kerbela da Hz. H&uuml;seyin&#39;in (a.s) &ouml;n&uuml;n&uuml; kesen, onun orada şehit olmasına sebep olanlardan biridir. H&uuml;r Aşura g&uuml;n&uuml; Hz. H&uuml;seyin&#39;in (a.s) hak ve doğru yolda olduğunu g&ouml;r&uuml;r ve Yezit&rsquo;in saflarından ayrılarak Hz. H&uuml;seyin&#39;in (a.s) yanına gelir. Kendisine bu durumu yaşattığı i&ccedil;in Hz. H&uuml;seyin&#39;den (a.s) af diler ve Hz. H&uuml;seyin&#39;e (a.s) yardım etmek i&ccedil;in kendisine izin vermesini ister. Hz. H&uuml;seyin (a.s) H&uuml;r&rsquo;&uuml; affeder. H&uuml;r de Hz. H&uuml;seyin&#39;den (a.s) izin alarak meydana gider ve Kerbela&rsquo;nın ilk şehidi olma iftiharına erişir. Dikkat edilirse H&uuml;r Hz. H&uuml;seyin&#39;in (a.s), kardeşlerinin ve ehlibeytinin &ouml;l&uuml;mlerine sebep olmuştur. Bundan daha b&uuml;y&uuml;k g&uuml;nah olabilir mi? Ama Hz. H&uuml;seyin (a.s) H&uuml;r&rsquo;&uuml; affediyor. Allah da onu affediyor ve şehit olma şerefine nail oluyor.</p>\n\n<p>\n	Evet, insanın ne kadar b&uuml;y&uuml;k g&uuml;nahları olursa olsun, affedileceğine dair Allah&rsquo;tan &uuml;midini kesmemelidir. En b&uuml;y&uuml;k g&uuml;nah Allah&rsquo;tan &uuml;midi kesmektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İnsan Kendisinden Emin Olmamalıdır.</strong></p>\n\n<p>\n	&Uuml;mitsizliğin g&uuml;nah olması kadar, insanın kendisinin iyi bir insan olduğuna &ccedil;ok emin olması da tehlikelidir. &Ccedil;&uuml;nk&uuml; bu his, insana bir rahatlık verir ve insanı bazı g&uuml;zellikleri yapmaktan geri koyabilir. B&ouml;yle bir insan &ldquo;ben nasılsa cennetliğim bu kadar iyi işler yaptım&rdquo; der ve bu rahatlık ona k&ouml;t&uuml;l&uuml;kler yaptırır da, yaptığı k&ouml;t&uuml;l&uuml;ğ&uuml; umursamaz. Tarihte nice insanlar vardır ki manevi olarak b&uuml;y&uuml;k makamlara ulaşmıştır fakat kendilerini &ouml;ylesine kayıp etmişlerdir ki &ccedil;ok k&ouml;t&uuml; işler yapmada hi&ccedil;bir sakınca g&ouml;rmemişlerdir. İnsan ne kadar b&uuml;y&uuml;k makamlara da erse, şeytanın kendisini her an aldatıp yapmış olduğu t&uuml;m g&uuml;zellikleri sildirebileceğini unutmamalıdır.</p>\n\n<p>\n	Hz. Musa&#39;nın (a.s) d&ouml;neminde Belam b. Baura denilen bir abid yaşamaktaydı. Bu abid insanlardan uzakta ıssız bir mağarada yaşıyordu. Yapmış olduğu ibadetler sonucu &ouml;yle bir makama ulaşmıştı ki ettiği t&uuml;m duaları kabul oluyordu.</p>\n\n<p>\n	Hz. Musa (a.s) İsrail oğullarını firavun&rsquo;un elinden kurtardığı zaman, Firavun Hz. Musa&#39;yı (a.s) yakalamak i&ccedil;in askerlerini g&ouml;nderir. Firavun bu abidin duasının kabul olduğunu bildiği i&ccedil;in birka&ccedil; asker de bu abidin yanına g&ouml;nderir ve Hz. Musa&#39;nın (a.s) yakalanması i&ccedil;in dua etmesini ister. Askerler abidin yanına gelerek firavunun isteğini s&ouml;ylerler, abid ilk &ouml;nce karşı &ccedil;ıkarak &ldquo;O bir peygamberdir ben onun k&ouml;t&uuml;l&uuml;ğ&uuml; i&ccedil;in nasıl dua ederim&rdquo; der. Askerler, eğer dua ederse Firavun&#39;un kendisine b&uuml;y&uuml;k makamlar vereceğini s&ouml;yleyince abid Hz. Musa&#39;nın (a.s) yakalanması i&ccedil;in dua edeceğini belirtir. Abid dua etmek i&ccedil;in eşeğine binip y&uuml;ksek bir yere &ccedil;ıkmak ister ama eşeği bir t&uuml;rl&uuml; hareket etmez. Eşeğin y&uuml;r&uuml;mesi i&ccedil;in birka&ccedil; defa kam&ccedil;ıyla vurunca eşek dile gelerek &ldquo;Ey Belam, Allah peygamberine k&ouml;t&uuml;l&uuml;k yapmak i&ccedil;in mi gidiyorsun? Ben buna razı olup, senin g&uuml;nahına ortak olmam&rdquo; der. Belam kendisinin bu eşek kadar akıllı olmadığını g&ouml;r&uuml;nce sinirinden eşeği d&ouml;verek &ouml;ld&uuml;r&uuml;r.</p>\n\n<p>\n	Evet, Belam &ouml;yle bir makama gelmişti ki ettiği dualar kabul oluyordu. Kendinden &ouml;yle emin olmuştu ki bir peygambere beddua edebilecek duruma geldiğini sanıyordu. Ama şeytan onu &ouml;yle bir aldattı ki bir eşek bile Allah&rsquo;a Belam&rsquo;dan daha yakın oldu ve ona akıl verdi. Kimse, i&ccedil;inde olduğu şu anki makam, mevki ve durumuna bakmasın. Gelecekte ne olabileceğini bilemez, ne kadar k&ouml;t&uuml; durumlara d&uuml;şebileceğini kestiremez.</p>\n\n<p>\n	Dolayısıyla insan, sahip olduğu imk&acirc;n ve konumu her zaman iyi şeyler i&ccedil;in kullanmayı alışkanlık edinmeli ve elindeki fırsatları iyi bir insan olmak i&ccedil;in değerlendirmelidir. Durumun her zaman iyi gitmeyebileceğini bilmelidir.</p>\n\n<p>\n	Allah&#39;tan &uuml;midi kesmek ve hayatta &uuml;mitsizliğe d&uuml;şmek, b&uuml;y&uuml;k hata ve g&uuml;nahtır. İnsan ne kadar k&ouml;t&uuml; durumlara d&uuml;şerse d&uuml;şs&uuml;n, unutmasın ki her şeyin d&uuml;zelmesi ve tekrar g&uuml;zel şeylerin olması m&uuml;mk&uuml;nd&uuml;r. Yeter ki insan azimle yapmak istediği şeyin &uuml;zerine gitsin ve Allah&rsquo;ın g&uuml;c&uuml;n&uuml;n her şeye yetebileceğini unutmadan ondan yardım istesin.</p>\n\n<p>\n	<strong>En b&uuml;y&uuml;k g&uuml;nah Allah&rsquo;tan &uuml;midi kesmektir.</strong></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> -Yusuf/87.</p>\n	</div>\n</div>','Ümitsizlik','','publish','closed','open','','umitsizlik','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3093',0,'post','',0),(3094,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	Dr. Muhammed Davudi</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki eğitimin nihai hedefi, kendi ahlaki vazifesini &ccedil;eşitli şekillerde, m&uuml;stakil olarak veya muteber mercilere başvurarak teşhis edebilecek, i&ccedil; ve dış etkilerin tesiri altında kalmadan kendi g&ouml;revleriyle amel edebilecek &ouml;ğrencilerin eğitilmesidir.</p>\n\n<p>\n	Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetine dikkat edilecek ve bazı beşeri ahlaki eğitim ekolleriyle kıyaslanacak olursa Peygamber&rsquo;in (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki eğitim hedefi, ne aklı ve d&uuml;ş&uuml;nceyi tamamen kenara atmakta, ne de gereğinden fazla b&uuml;y&uuml;tmektedir. Aksine beşeri aklı ger&ccedil;ek haddi ve &ouml;l&ccedil;&uuml;s&uuml;nde olduğu gibi g&ouml;rmektedir. Diğer taraftan onların s&uuml;nnetinde vahyin y&uuml;ce bir yeri olmasına rağmen hi&ccedil;bir zaman beşeri aklın ve anlayışın yerine ge&ccedil;memiştir. Diğer bir deyişle Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki eğitimin hedefi ger&ccedil;ek&ccedil;i bir bakış a&ccedil;ısıyla hem aklın hakkını vermekte hem de vahyin. Yani hi&ccedil;biri bir diğeri bahane edilerek uzaklaştırılmamaktadır.</p>\n\n<h2>\n	Ahlaki Eğitimin &Ouml;nemi</h2>\n\n<p>\n	M&uuml;sl&uuml;man &acirc;limlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re ahlak ilmi en y&uuml;ce ilimdir. İbni Miskeveyh bu hususta ş&ouml;yle s&ouml;ylemektedir: &ldquo;Bu ilim diğer t&uuml;m ilimlerden daha iyidir. İnsanın davranışını, insan olduğu i&ccedil;in iyileştirmeye &ccedil;alışmaktadır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	Bu y&uuml;zden İslam &acirc;limleri M&uuml;sl&uuml;man talebelere b&uuml;t&uuml;n ilimlerden &ouml;nce ahlak ilmini &ouml;ğrenmeyi ve nefis tezkiyesi yapmayı tavsiye ederler.</p>\n\n<p>\n	Ahlak ve ahlak eğitiminin &ouml;neminin sırrı, insan ruhunun da bedeni gibi sağlıklı ve hastalıklı olabilmesinde gizlidir. Bu y&uuml;zden Allah Te&acirc;la m&uuml;nafıkların ruhunu hasta olarak nitelendirmekte ve haklarında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Onların kalplerinde hastalık vardır. Allah da hastalıklarını arttırmıştır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Ruhi hastalıkların en &ouml;nemlisi insanda rezil ahlaki sıfatların varlığıdır. Bu hastalığın varlığı k&ouml;t&uuml; etkiler bırakır. &Ouml;ncelikle bu hastalığa sahip olanların iyiyi k&ouml;t&uuml;den, g&uuml;zeli &ccedil;irkinden, hakkı batıldan ayırma kudreti zayıflamaktadır. Meşhur atas&ouml;z&uuml;nde sağlam kafa sağlam v&uuml;cutta bulunur denmektedir. Bu atas&ouml;z&uuml; bedenin sağlığı i&ccedil;in aklın salim olması gerektiğine dair &ouml;nemli bir ger&ccedil;eğe işaret etmektedir. Yani hakkın derk edilebilmesi ve iyinin k&ouml;t&uuml;den, hakkın batıldan ayırt edilebilmesi i&ccedil;in akıl sağlığı şarttır. Ama Kuran&rsquo;ın bakış a&ccedil;ısına g&ouml;re insanın hakkı derk edebilmesi, iyiyi k&ouml;t&uuml;den, g&uuml;zeli &ccedil;irkinden, hakkı batıldan ayırt etme g&uuml;c&uuml;ne sahip olması i&ccedil;in beden sağlığının yerinde olmasının yanı sıra ruh sağlığına da sahip olması gerekmektedir. Mutaffifin suresinde ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Ona ayetlerimiz okunduğu zaman eskilerin masalları der. Hayır, doğrusu onların işleyip kazandıkları şeyler kalplerinin &uuml;zerine pas olmuştur. Hayır, doğrusu onlar o g&uuml;n rablerinden perdelenmişlerdir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Ruhi hastalıklara m&uuml;ptela olanlar, huzurdan da mahrumdurlar. Kıskan&ccedil;lık, kendini b&uuml;y&uuml;k g&ouml;rme, kin tutma, &ouml;fke gibi hastalıklar insan ruhunda huzur ve s&uuml;k&ucirc;net bırakmamakta, yaşantıyı &ccedil;ekilmez hale getirmektedir. Aynı mide rahatsızlıkları, ayak ağrısı, elin kırılması gibi bedensel hastalıkların insanın huzurunu ka&ccedil;ırması ve yaşamını alt&uuml;st etmesi gibi&hellip; Ruhi hastalıkların, bedensel hastalıkların dışa vurmasına sebep olması da m&uuml;mk&uuml;nd&uuml;r. G&uuml;n&uuml;m&uuml;zde psikologlar insanın bazı bedensel hastalıklarının, ruhsal hastalıklarıyla bağlantılı olduğunu ispat etmişlerdir. &Ouml;rnek olarak; ruhsal bir hastalık olan depresyon, sindirim sisteminde sorun yaratarak bazı &ouml;zel sindirim hastalıklarına sebep olabilmektedir. Elbette ruhi hastalıklar, şahıs &uuml;zerindeki hoş olmayan etkilerinin yanı sıra, toplumu da etkilemekte ve toplumun neşe, huzur ve emniyetini yok etmektedir. Netice olarak b&ouml;yle bir toplum, değişik alanlarda istediği hedeflere ulaşamayacaktır.</p>\n\n<p>\n	Diğer taraftan bedenin sağlığını korumak i&ccedil;in, sağlıklı bedenin &ouml;zelliklerini, bedensel hastalıkları, hastalıkların sebeplerini ve tedavi yollarını bilmenin bir zaruret olması gibi, ruh sağlığını koruyabilmek i&ccedil;in de sağlıklı ruhun &ouml;zelliklerini, ruhi hastalıkları, hastalıkların sebeplerini ve tedavi yollarını bilmek bir zarurettir. Beğenilen ve beğenilmeyen davranışların &ouml;zelliklerini bilen, beğenilmeyen &ouml;zelliklerden kurtulmanın yolunu g&ouml;steren ilim, ahlak ilmi ve ahlak eğitimidir.</p>\n\n<p>\n	Bununla beraber insanın kişisel ve toplumsal saadeti, nefsin kirlerden arınıp temizlenmesine ve ahlaki faziletlerle s&uuml;slenmesine bağlıdır. Allah Kuran-ı Kerim&rsquo;de sonuncusu insanın nefsine edilen on yeminin ardından ve yapılması- yapılmaması, doğru olanı- olmayanı insanın nefsine ilham ettikten sonra ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;(Allah&rsquo;tan başkasına tapmayarak) Nefsini y&uuml;celten kazanmış, (yaratıklara taparak) onu al&ccedil;altan da ziyana uğramıştır.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	Belki de bu y&uuml;zden Allah Te&acirc;la, İslam Peygamberinin (s.a.a) risaletinin temel hedeflerinden birinin insanların nefislerinin tezkiyesi ve arındırılması olduğunu beyan ederek ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;O&rsquo;dur ki &uuml;mmiler i&ccedil;inde, kendilerinden olan ve onlara Allah&rsquo;ın ayetlerini okuyan, onları y&uuml;celten, onlara Kitabı ve hikmeti &ouml;ğreten bir el&ccedil;i g&ouml;nderdi. Oysa onlar &ouml;nceden a&ccedil;ık bir sapıklık i&ccedil;indeydiler.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	Peygamberimiz de (s.a.a) risaletinin hedefi g&uuml;zel ahlaki &ouml;zellikleri kemale ulaştırmak olarak a&ccedil;ıklamış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ben g&uuml;zel ahlakı tamamlamak &uuml;zere g&ouml;nderildim.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></p>\n\n<p>\n	Ahlak ve ahlak eğitiminin &ouml;nemi, İslam ve İslam toplumlarına mahsus değildir. Edinilen tecr&uuml;beler insanın, dindar olsun olmasın her zaman, hatta modern d&ouml;nemde ya da modern d&ouml;nem &ouml;ncesinde, ahlak ve ahlak eğitimine muhta&ccedil; olduğunu g&ouml;stermektedir. &Ccedil;ağımızda batılı &uuml;lkeler deneysel bilim alanında ilerlemeler kaydettik&ccedil;e ahlaki usullere, fazilete, ahlaki eğitime ilgiyi azalttılar ve bazı durumlarda ahlak ve ahlaki faziletlere karşı savaş a&ccedil;tılar. Ama yenilerde bu y&ouml;nden kişi ve toplumun sağlığı ciddi zararlara uğradığı i&ccedil;in, ahlak ve ahlaki faziletlere ve ardından ahlaki eğitime y&ouml;neliş, şaşırtıcı derecede artış g&ouml;stermiştir.</p>\n\n<p>\n	Lickona<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a> bu konuda ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Ger&ccedil;ekten bize ne oluyor? Yeni doğanlar &ccedil;&ouml;pl&uuml;klerde, her yıl bir bu&ccedil;uk milyon ceninin k&uuml;rtajı, &ccedil;ocuk istismarının her yıl daha da artması, &ccedil;ocukların d&ouml;rtte birinin fakirlik i&ccedil;inde yaşaması. Gelecek nesiller, elli ya da y&uuml;z yıl sonra bu durumu nasıl g&ouml;recekler? Birbiri ardına yapılan anketler, Amerika halkının b&uuml;y&uuml;k &ccedil;oğunluğunun, &uuml;lkenin manevi ve ahlaki &ccedil;&ouml;k&uuml;ş i&ccedil;erisinde olduğunu d&uuml;ş&uuml;nd&uuml;klerini g&ouml;stermektedir. Okulların, ailelerin, kiliselerin, enc&uuml;menlerin ve gurupların &ndash;ki tarih boyunca gen&ccedil;lere ahlaki mirasın aktarılmasından sorumluydular- bir araya gelip elbirliğiyle &ccedil;ocukların ahlaki yapılarını ve bilahare k&uuml;lt&uuml;r&uuml;m&uuml;z&uuml; d&uuml;zeltmeleri gerektiği d&uuml;ş&uuml;ncesi r&uuml;şt etmiştir. Okullar iyi huyların eğitilmesi alanında kendi paylarına d&uuml;şen, yapabilecekleri şeyler olduğunun farkına vardılar. Onlar, huyları eğitmenin &ouml;nceliğini kabul etmekle işe başlamalıdırlar. Zira bu hedef, okulun diğer işlerinin temelidir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	S&uuml;nnette Ahlaki Eğitimin Hedefi</p>\n\n<p>\n	S&uuml;nnette ahlaki eğitimin hedeflerini sıralamadan &ouml;nce hedefin tanımını yaparak ,hedef belirlemenin gerekliliği ve zarureti hakkında kısa bilgi verelim:</p>\n\n<h2>\n	Hedefin Anlamı</h2>\n\n<p>\n	Hedef l&uuml;gatte y&uuml;ksek olan şeyler (bina, kum tepesi vb.), isabet tahtası, insanın ulaşmak i&ccedil;in &ccedil;abaladığı şeyler (makam, mal m&uuml;lk gibi) t&uuml;r&uuml;nden ama&ccedil; ve gayeler olarak tanımlanmıştır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a> Ancak eğitim ve &ouml;ğretimde hedef, faydalı olduğu belli olan, ulaşılmak istenen son durum anlamındadır ve buna ulaşmak i&ccedil;in uygun eğitim faaliyetlerinde bulunulması şarttır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<h2>\n	Hedef Belirleme Zarureti</h2>\n\n<p>\n	Eğitim ve &ouml;ğretimin bir par&ccedil;ası olan eğitim hedeflerinin d&ouml;rt temel rol&uuml; vardır:</p>\n\n<p>\n	1- Eğitim hedefleri, eğitim faaliyetlerine rehberlik ederek yol g&ouml;sterir. Bu y&uuml;zden belirli bir hedef olmazsa, eğitim faaliyetleri yolu da belirsiz olacaktır.</p>\n\n<p>\n	2- Eğitim hedefleri, &ouml;zellikle de orta d&uuml;zeyli hedefler, eğitim &ouml;ğretim &ccedil;alışanlarına ama&ccedil; sunarak hedefe ulaşmak i&ccedil;in harekete ge&ccedil;melerini sağlamaktadır.</p>\n\n<p>\n	3- Eğitim faaliyetleri ve başarı-başarısızlık seviyeleri, eğer bir hedef belirlenmişse tespit edilebilir. Hedef belirlemek suretiyle eğitim faaliyetlerini değerlendirebilir, kuvvetli ve zayıf noktalarını tanıyabilir ve nihayetinde ıslah edebiliriz.</p>\n\n<p>\n	4- Eğitim hedeflerinin belirlenmesi, muhtelif eğitim ve &ouml;ğretim alanlarında &ccedil;alışanların birbirleriyle uyumlu olmalarını sağlar, aynı ya da zıt işlerin yapılmasını engeller.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> S&ouml;ylediklerimizden ahlaki eğitimde eğitim hedeflerini belirlemenin zaruri olduğu, hedef olmadan bu alanda başarıya ulaşmayı beklememek gerektiği a&ccedil;ık&ccedil;a anlaşılmaktadır.</p>\n\n<h2>\n	Ahlaki Eğitimin Hedefleri</h2>\n\n<p>\n	Masumların (as) s&uuml;nnetinde, ahlaki eğitimin hedefinin basit değil, par&ccedil;a ve unsurlardan m&uuml;teşekkil birleşik bir emir olduğu g&ouml;r&uuml;lmektedir. Bu par&ccedil;a ve unsurlardan biri erdemlerin eğitimi ve aşağılıkların ortadan kaldırılması, diğeri ise ahlaki anlayış ve akletme eğitimidir.</p>\n\n<p>\n	Erdemlerin Eğitimi ve Aşağılıkların Ortadan Kaldırılması (Ahlaki Değerlere Pratikte Bağlı Kalma G&uuml;c&uuml;n&uuml;n Eğitilmesi)</p>\n\n<p>\n	Masumların (as) s&uuml;nnetinde ahlaki eğitim hedefinin par&ccedil;a ve unsurlarından biri ahlaki erdemlerin eğitimidir. &Ccedil;&uuml;nk&uuml; onlar, kendi takip&ccedil;ilerini erdeme davet ediyor, aşağılıklardan alıkoyuyorlardı. Nitekim Peygamber (saa) risaletinin hedefleri arasında g&uuml;zel ahlakı kemale ulaştırmayı saymakta ve ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ben ancak g&uuml;zel ahlakı tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	Bir başka rivayette Hz. Ali&rsquo;ye (as) ş&ouml;yle nasihat etmektedir:</p>\n\n<p>\n	&ldquo;İyi ahlaki sıfatlara sahip ol ve amel et. K&ouml;t&uuml; ahlaki sıfatlardan uzak dur. Eğer b&ouml;yle yapmazsan kendini kına.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	İmam Ali (as) de bir başka rivayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Faziletlerle s&uuml;slen ve rezilliklerden uzaklaş.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	Bunlardan başka bir&ccedil;ok rivayet mevcuttur. Bu rivayetlerde Peygamber (saa) ve Ehl-i Beyt (as) halkı iyi adetler edinmeye &ccedil;ağırmış ve k&ouml;t&uuml; adetlerden sakındırmışlardır. Peygamber (saa) bir rivayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;&Ccedil;ok yemeye ve i&ccedil;meye alışan kimse katı kalpli olur.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	Diğer bir rivayette ise ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Nefsini sabra alıştır. &Ccedil;&uuml;nk&uuml; sabır iyi bir ahlaktır.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	İmam Bakır da (as) oğlu İmam Sadık&rsquo;a (as) ş&ouml;yle tavsiye ediyor:</p>\n\n<p>\n	&ldquo;Dilini iyi s&ouml;zlere alıştır ki ondan faydalanabilesin. &Ccedil;&uuml;nk&uuml; dilini neye alıştırırsan ona alışır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	Bu rivayetler a&ccedil;ık&ccedil;a Masumlara (as) g&ouml;re iyi alışkanlıkların -ki bunlar ahlaki erdemlerin ta kendisidir- beğenilen, k&ouml;t&uuml; alışkanlıkların ise &ndash;ki bunlar da ahlaki al&ccedil;aklıklardır- beğenilmeyen davranışlar olduğu a&ccedil;ık&ccedil;a anlaşılmaktadır. İşte bu y&uuml;zden insanları beğenilen davranışlara y&ouml;nlendirmiş ve beğenilmeyen davranışlardan alıkoymuşlardır.</p>\n\n<p>\n	Bununla birlikte Masumların (as) s&uuml;nnetindeki eğitim hedefinin bir par&ccedil;ası erdemlerin eğitimi ve al&ccedil;aklıkların uzaklaştırılmasıdır. Fakat dikkat edilmelidir ki erdemlerin eğitimi ve al&ccedil;aklıkların ortadan kaldırılması, eğitim alan kişinin beğenilen davranışları kolaylıkla yapması, k&ouml;t&uuml; davranışlardan uzak durmasını sağlamaktadır. Diğer bir deyişle eğitim g&ouml;ren şahsiyetin nefsini erdemlerle s&uuml;slemesi ve al&ccedil;aklıklardan arındırması, amelde ahlaki değerlere bağlı kalmasını sağlamakta, i&ccedil;sel ve dışsal etkenlerin de bu bağlılığı bozamaması g&uuml;c&uuml;n&uuml; vermektedir.</p>\n\n<p>\n	Şuna dikkat edilmelidir ki, Masumların (as) s&uuml;nnetinde iyi ahlaki sıfatlar tevhidi mahiyete sahiptir. Bu y&uuml;zden Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde sek&uuml;ler toplumların ahlak d&uuml;zeninde yer almayan ihl&acirc;s, yakin, tevekk&uuml;l, korku ve &uuml;mit, ş&uuml;k&uuml;r, Allah aşkı ve zikri gibi sıfatlar &uuml;zerinde durulmuştur. Aynı şekilde diğer ahlaki d&uuml;zenlerde Allah&rsquo;tan bağımsız d&uuml;ş&uuml;n&uuml;len ahlaki sıfatlar, Masumların (as) s&uuml;nnetinde Allah&rsquo;a imandan kaynaklanmaktadırlar. &Ouml;rneğin yoksulların elinden tutmak &ouml;rfi ahlak d&uuml;zeninde, insanların aynı t&uuml;rden olmaları hasebiyle, bunun toplumsal ahlaki vazifeleri olduğu inancına dayalıdır. Masumların (as) ahlaki d&uuml;zeninde ise bu dini bir vazifedir ve Allah&rsquo;a imandan neşet eder. M&uuml;minleri sevmek, mide ve tenas&uuml;l organının iffetini korumak da b&ouml;yledir. İmam Bakır (as) buyuruyor:</p>\n\n<p>\n	&ldquo;Peygamber (saa) buyurdu: İmanın en b&uuml;y&uuml;k kısımlarından biri Allah yolunda m&uuml;minin m&uuml;mini sevmesidir. Biliniz ki Allah i&ccedil;in seven, Allah i&ccedil;in d&uuml;şmanlık eden, Allah i&ccedil;in bağışlayan ve Allah i&ccedil;in men eden kimse Allah&rsquo;ın se&ccedil;ilmiş kullarındandır.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	Bu rivayete g&ouml;re m&uuml;minlerin birbirlerini sevmesinin k&ouml;k&uuml;nde Allah&rsquo;a iman vardır. Oysa &ouml;rf ahlakına dayanan d&uuml;zenlerde sevgiler d&uuml;nyevi maslahatlar ve menfaatler &ccedil;er&ccedil;evesinde olur ve sadece bu &ccedil;er&ccedil;evede değerlidir. Yine İmam Bakır (as) buyuruyor:</p>\n\n<p>\n	&ldquo;İbadetlerin en iyisi mide ve tenas&uuml;l&uuml;n iffetidir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	Masumların (as) s&uuml;nnetinde erdemlerin ve ahlaki iyi adetlerin eğitimine &ouml;nem verildiği g&ouml;r&uuml;l&uuml;yor. Ancak kabul ettikleri t&uuml;m ahlaki erdemlerin k&ouml;k&uuml;nde iman ve Allah&rsquo;a inan&ccedil; vardır ve bu hasletler d&uuml;nyevi maslahatların yanı sıra insanın uhrevi maslahatlarını da temin etmektedir.</p>\n\n<h2>\n	Ahlaki Anlayış ve Akletme Eğitimi</h2>\n\n<p>\n	Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki eğitim hedefinin ikinci unsuru ahlaki anlayış ve akletmedir. &Ccedil;&uuml;nk&uuml; onlar nezdinde erdemler ve beğenilen ahlaki adetlerin anlama, tanıma ve bilgi olmadan bir değeri yoktur. Peygamber (saa) buyuruyor:</p>\n\n<p>\n	&ldquo;Allah, kullarının arasında akıldan daha iyi bir şey taksim etmemiştir. Akıl sahibinin uykusu, cahilin geceyi uykusuz ge&ccedil;irmesinden iyidir. Akıl sahibinin yerinde kalması cahilin yolculuğundan daha iyidir. Allah hi&ccedil;bir resul&uuml; veya nebiyi aklını kemale erdirip, t&uuml;m &uuml;mmetten daha akıllı olmadan g&ouml;revlendirmemiştir. Peygamberin yapmayı d&uuml;ş&uuml;nd&uuml;ğ&uuml; (hen&uuml;z yapmadığı), t&uuml;m &ccedil;aba g&ouml;sterenlerin &ccedil;abasından daha &uuml;st&uuml;nd&uuml;r. Kul, Allah&rsquo;ı derk etmeden ilahi farzları eda etmiş sayılmaz. İbadet edenlerin hi&ccedil;birinin ibadeti fazilet olarak akıl sahiplerininkine ulaşmaz. Akıl sahiplerinden Allah Kuran-ı Kerim&rsquo;de ş&ouml;yle bahsetmektedir: Akıl sahiplerinden başkası zikretmez.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	İmam Kazım (as) buyuruyor:</p>\n\n<p>\n	&ldquo;Ey Hişam! Allah&rsquo;ın halka iki h&uuml;cceti vardır: Zahiri h&uuml;ccet ve batıni h&uuml;ccet. Zahiri h&uuml;ccetler resuller, peygamberler ve imamlardır ve batıni h&uuml;ccet ise halkın aklıdır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	İmam (as) devamında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey Hişam! Emir&uuml;&rsquo;l-M&uuml;minin (as) ş&ouml;yle buyuruyordu: Allah&rsquo;a akıldan daha iyi bir şeyle ibadet edilmemiştir.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	Bu rivayette a&ccedil;ıklıkla Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) nazarında din ve dindarlığın temel r&uuml;kn&uuml;n&uuml;n akıl olduğu g&ouml;r&uuml;lmektedir. &Ouml;yle ki n&uuml;b&uuml;vvetin gerek şartı Peygamberin aklının kemali ve diğerlerinin aklına olan &uuml;st&uuml;nl&uuml;ğ&uuml;d&uuml;r. Akıl sahibinin ibadetleri, amelleri ve davranışları, cahilin ibadetlerinden ve amellerinden &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Bu rivayetlerin genel olarak akletme ve tefekk&uuml;rle ilgili olduğu, ahlaki anlayış ve marifetle bir ilgisinin neden olmadığı sorusu akla gelebilir. Cevabında, bu rivayetlerin i&ccedil;eriğinin, akletme ve tefekk&uuml;r&uuml;n genel olarak dindarlığın bir r&uuml;kn&uuml; olduğunu ifade eden k&uuml;lli rivayetler olduklarını, İslami ahlak &ouml;ğretileri de, İslam&rsquo;ın bir par&ccedil;ası olduğu i&ccedil;in akıl ve anlayışın İslami ahlakla ahlaklanmanın esas r&uuml;k&uuml;nleri arasında yer aldıklarını s&ouml;yleyebiliriz.</p>\n\n<p>\n	Bu konuyu daha a&ccedil;ıklıkla beyan eden başka rivayetler de vardır:</p>\n\n<p>\n	&ldquo;Bir grup sahabe Allah Resul&uuml;&rsquo;n&uuml;n (saa) yanında bir adamı namazını, ibadetini ve iyi &ouml;zelliklerini sayarak &ouml;vd&uuml;ler ve bu konuda m&uuml;balağa ettiler. Peygamber (saa) buyurdu: &ldquo;Onun aklı nasıldır?&rdquo; cevabında &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Biz onun ibadet ve &ccedil;eşitli hayır işlerindeki &ccedil;abasını anlatıyoruz ama siz onun aklını mı soruyorsunuz?&rdquo; dediler. Peygamber (saa) buyurdu: Ahmak kişi ahmaklığı y&uuml;z&uuml;nden bedbahtlıklara yakalanır ve g&uuml;nahk&acirc;rlardan daha beter olur. Yarın (kıyamet g&uuml;n&uuml;nde) halk, aklı &ouml;l&ccedil;&uuml;s&uuml;nde kemal derecelerini ge&ccedil;erler ve Yaradanlarına ulaşırlar.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Peygamber&rsquo;in (saa) ashabı, bahsedilen kişinin namaz, oru&ccedil;, ibadet ve iyi &ouml;zelliklerini &ouml;v&uuml;yorlar ki bu sayılanların hepsi de iyi ahlaki sıfatlardır. Oysa Peygamber&rsquo;e (saa) g&ouml;re bir kimse ahlaki iyi işler yapsa ama ahlaki bilgi ve anlayışa sahip olmasa, davranışlarının bir değeri yoktur.</p>\n\n<p>\n	Başka bir rivayette İmam Sadık (as) Mufaddal&rsquo;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ey Mufaddal! Akletmeyen kimse kurtuluşa eremez ve ilmi olmayan kimse akledemez. Anlayış ehli olan kimse de &ccedil;ar&ccedil;abuk y&uuml;celir&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a>.</p>\n\n<p>\n	Dikkat edilirse bu rivayette İmam&rsquo;ın buyruğuna g&ouml;re akıl ve tefekk&uuml;r ehli olmayan kimse kurtuluşa eremeyecektir. Kurtuluşa ermenin şartlarından biri ahlaki değerlere bağlı kalmak olduğuna g&ouml;re İmam Sadık&rsquo;ın (as) nazarında akıl ve tefekk&uuml;r ehli olmayan kimsenin ahlaki davranışlarının bir değeri olmadığını s&ouml;yleyebiliriz. Bu rivayetten anlaşılıyor ki iyi ahlaki davranışların g&ouml;sterilmesi ancak akıl ve anlayışla birlikte olursa değerlidir ve Allah tarafından &ouml;d&uuml;llendirilir. &Ccedil;ok a&ccedil;ık ki bahsedilen akıl etme ve anlayış, ahlaki akıl ve anlayıştır, başka bir şey değil. Amel sahibinin akıl ve anlayışı ne kadar &ccedil;ok olursa değeri ve &ouml;d&uuml;l&uuml; o kadar fazla olacaktır. Bununla beraber beğenilen ahlaki davranışlar, iyi ahlaki adetler ve &ouml;zellikler ahlaki anlayış ve bilgi olmadan, tek başına bir değere sahip değildir.</p>\n\n<p>\n	S&ouml;ylediklerimizden Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki erdemlerin eğitiminin tek başına yeterli olmadığı anlaşılmaktadır. Bunların yanında ahlaki anlayış ve bilgi y&ouml;n&uuml; de eğitilmelidir. &Ccedil;&uuml;nk&uuml; bunlar eğitimcinin m&uuml;stakil olarak doğruyu yanlıştan ayırabilmesine ve muhtelif durumlarda kendi ahlaki vazifesini bilebilmesine yardımcı olursa değerlidir. Daha &ouml;nce beyan edildiği gibi ahlaki erdemlerin eğitimi de insanın &ccedil;eşitli durumlarda i&ccedil; ve dış engellere rağmen doğru davranışları g&ouml;stermesini kolaylaştırmaktadır. Bu y&uuml;zden ahlaki eğitimin hedefi, ahlaki erdemlerle birlikte ahlaki derk, anlayış ve bilgi eğitiminin verilmesidir diyebiliriz. B&ouml;ylece &ouml;ğrenci m&uuml;stakil olarak doğru ve yanlış ahlaki davranışları tanıyarak amel edebilecektir.</p>\n\n<p>\n	Sonu&ccedil; olarak Masumların (as) s&uuml;nnetinde ahlaki eğitim hedefi, ahlaki vazifeyi teşhis ve bunlara amel etme g&uuml;c&uuml;n&uuml;n eğitilmesidir. Burada iki noktaya dikkat edilmesi zaruridir:</p>\n\n<p>\n	Birinci nokta: Ahlaki vazifeyi teşhis g&uuml;c&uuml;n&uuml;n eğitilmesi &ouml;ğrencinin başkalarını taklit etmeden iyiyi k&ouml;t&uuml;den, g&uuml;zeli &ccedil;irkinden ayırt edebilme bilgisi ve akıl yetisine sahip olabilmesidir.</p>\n\n<p>\n	Ahlaki eğitim hedefinin bu boyutuyla ilgili şu noktaya dikkat edilmelidir: Ahlaki vazifeyi teşhis g&uuml;c&uuml;, kişinin sadece kendi aklına dayanarak, ilahi vahiyden yardım almadan iyi ve k&ouml;t&uuml; davranışları, hayrı ve şerri birbirinden ayırabileceği anlamına gelmemektedir. &Ouml;ğrencinin akla ve ilahi vahye dayanarak hayrı ve şerri, iyiyi ve k&ouml;t&uuml;y&uuml; birbirinden ayırabileceği manasındadır. &Ccedil;&uuml;nk&uuml; Masumlara (as) g&ouml;re insan aklı bir&ccedil;ok durumda hayrı şerden, iyiyi k&ouml;t&uuml;den ayıramaz ve kesin bir h&uuml;k&uuml;m veremez. Bu y&uuml;zden her zaman yaşamda doğru yolu bulmak i&ccedil;in vahye ve ilahi yol g&ouml;stericiliğe ihtiya&ccedil; duyar. Emir&uuml;&rsquo;l-M&uuml;minin Ali (as), oğlu İmam Hasan&rsquo;a (as) hitapla ş&ouml;yle yazmaktadır:</p>\n\n<p>\n	&ldquo;Eğer bu nasihatlerimin bir kısmının (derki ve kabul&uuml;n&uuml;n) senin i&ccedil;in zorluğu olursa bunu kendi bilgisizliğine ver. &Ccedil;&uuml;nk&uuml; sen başlangı&ccedil;ta bilgisiz yaratıldın ve sonra &acirc;lim oldun. Bilmediğin şeyler ne kadar da &ccedil;oktur ve haklarında ş&uuml;phe edersin. G&ouml;zlerin onlarla ilgili hataya d&uuml;şer, daha sonra onları g&ouml;r&uuml;r. &Ouml;yleyse seni yaratan, sana rızık veren ve seni kemale ulaştırana yapış. Kulluğunla ve y&ouml;nelişinle kendini ona tanıt ve ondan kork ve bil ki ey oğlum kimse Peygamber (saa) gibi Allah&rsquo;tan haber getirmemiştir. &Ouml;yleyse onun arkasından, onun rehberliğinde kurtuluşa ermekten hoşnut ol.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n<p>\n	Masumların (as) s&uuml;nneti esasınca insan aklı tek başına t&uuml;m iyi ve k&ouml;t&uuml; davranışları derk edip birbirinden ayıramayacak kadar zayıftır. Bu y&uuml;zden beşerin ilahi hidayete tevess&uuml;l edip sıkıca sarılmasından başka &ccedil;aresi yoktur. Bir davranışın ilahi h&uuml;km&uuml; hakkında ş&uuml;pheye d&uuml;şt&uuml;ğ&uuml;nde ise ilahi g&uuml;nah tuzağına d&uuml;şmemek ve yoldan &ccedil;ıkmamak i&ccedil;in ihtiyat etmelidir. İmam Sadık (as) &Ouml;mer bin Hanzala&rsquo;ya ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Meseleler şu &uuml;&ccedil;&uuml;n&uuml;n dışında değildir. Doğruluğu a&ccedil;ık olan ve amel edilen, yanlışlığı a&ccedil;ık olan ve kendisinden ka&ccedil;ınılan ve doğruluk ya da yanlışlığının teşhisi m&uuml;şk&uuml;l olan ve bilgisi Allah ve Peygamberinin (saa) yanında olan. Allah Resul&uuml; (saa) buyurdu: Helal a&ccedil;ıktır, haram da a&ccedil;ıktır ama bazı işler helal ve haram arasında ş&uuml;phelidir. Ş&uuml;pheleri terk eden ilahi haramlardan kurtulur, ş&uuml;phelere amel eden harama d&uuml;şer ve bilmeden helak olur.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<p>\n	Ahlaki vazifelerin akla ve vahye dayanarak teşhis edilmesi g&uuml;c&uuml; y&uuml;ce bir hedeftir ancak herkesin ulaşabileceği bir hedef değildir, denmesi m&uuml;mk&uuml;nd&uuml;r. Acaba bu g&uuml;ce sahip olamayanlar ahlaki eğitimden mahrum mu kalmalıdır? Cevabında ş&ouml;yle s&ouml;ylememiz gerekir. Peygamber (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nneti esasınca eğer bir kimse şahsen bir davranışın iyi veya k&ouml;t&uuml; olduğuna dair karar veremezse, doğruyu yanlıştan, hayrı şerden ayırabilen g&uuml;venilir bir şahsın g&ouml;r&uuml;ş&uuml;ne g&ouml;re amel edebilir. İmam Hasan Askeri (as) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Nefsini (pislikten) arındıran, dinini koruyan, nefsinin isteklerine muhalefet eden ve Mevlasının (Allah&rsquo;ın) emirlerine itaat eden bir fakihi, halkın geneli taklit etmelidir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n<p>\n	Bu rivayetten de a&ccedil;ık&ccedil;a anlaşılmaktadır ki her ne kadar Masumlar (as) başkasını k&ouml;r&uuml; k&ouml;r&uuml;ne taklit etmeye, taklit edilme vasıflarına sahip olmayanların ve g&uuml;ven telkin etmeyenlerin taklit edilmesine şiddetle karşı iseler de gerekli ilme ve takvaya sahip kimselere başvurulmasını uygun g&ouml;r&uuml;yor ve Şiilerini onları izlemeye teşvik ediyorlar. Bu konu elbette akla uygundur. &Ccedil;&uuml;nk&uuml; insan aklı da kişinin kendisinin doğru bir karar veremediği bir konuyla ilgili, o konuda uzmanlaşmış, maharet sahibi ve g&uuml;venilir kimselere m&uuml;racaat ve onların g&ouml;r&uuml;ş&uuml;ne g&ouml;re amel etmesine h&uuml;kmetmektedir.</p>\n\n<p>\n	Bu rivayetlerin ahlaki meselelerle ilgili olmadığının s&ouml;ylenmesi de m&uuml;mk&uuml;nd&uuml;r. Bunlar dini konularla alakalıdırlar, denilebilir. Ancak İslami ahlak, İslam dininin bir par&ccedil;ası olduğundan, İmam&rsquo;ın (as) Şiilerine &ldquo;dini vazifelerini teşhis etmek i&ccedil;in fakihlere m&uuml;racaat edin&rdquo; buyruğu ahlakı da kapsayacaktır. Bu duruma g&ouml;re uzman olmayan halkın, ahlaki vazifelerini teşhis i&ccedil;in İslami ahlak konusunda g&uuml;venilir uzmanlara m&uuml;racaat etmesi l&uuml;zumludur.</p>\n\n<p>\n	İkinci nokta: Erdemlerin eğitimi, k&ouml;t&uuml; huyların ortadan kaldırılması veya ahlaki ilimlere amel etmek demek, kişinin kendi vazifesini teşhis ettikten sonra buna uygun amel etmesi, i&ccedil; ve dış engellerin etkisinde kalmaması demektir. İ&ccedil;sel engeller genel olarak doğru ahlaki davranışlarla tezat halinde olan nefsin meyilleridir. Dış engeller ise genellikle doğru davranış karşısında &ccedil;eşitli sebeplerden kaynaklanan toplumsal muhalefettir.</p>\n\n<p>\n	Masumlar (as) bir&ccedil;ok rivayette m&uuml;minin zerre kadar dahi meşru olmayan nefsani meyillerine tabi olmaması gerektiği &uuml;zerinde durmuşlardır. Emir&uuml;&rsquo;l- M&uuml;minin Ali (as) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Size nefsinizin eğilimlerinden uzak durmanızı tavsiye ediyorum. Nefsani eğilimler insanı k&ouml;rl&uuml;ğe yani d&uuml;nya ve ahirette yanlış yola g&ouml;t&uuml;r&uuml;r.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<p>\n	Diğer bir rivayette ise ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Sizin hakkınızda iki şeyden korkuyorum. Nefsinizin meyillerine uymanız ve uzun s&uuml;ren arzularda bulunmanız. Nefsin isteklerine uymak insanı haktan uzaklaştırır, uzun s&uuml;reli arzular ise insanı ahiretten gafil kılar.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<p>\n	Aynı şekilde Masumlar (as) bir&ccedil;ok rivayette amelin doğruluğu teşhis edildikten sonra, halkın &ccedil;oğunluğu karşı olsa bile, yapılması hususunda ş&uuml;phe edilmemesi gerektiğini hatırlatmışlardır. Cafer b. İsa ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	&ldquo;Biz İmam Rıza&rsquo;nın (as) huzurundaydık. Yunus b. Abdurrahman da oradaydı. Bu sırada bir grup Basralı i&ccedil;eri girmek i&ccedil;in izin istediler. İmam (as), Yunus&rsquo;a &uuml;zerinde perde ve &ouml;rt&uuml; olan harabe bir odaya girmesini işaret etti ve ona &ldquo;Ben izin vermeden hareket etme&rdquo; buyurdu. Basralılar girdiler ve Yunus hakkında &ccedil;ok k&ouml;t&uuml; konuştular. İmam Rıza (as) başını &ouml;n&uuml;ne eğmişti ve bir şey s&ouml;ylemiyordu. Basralılar kalkıp gittiler. İmam (as) Yunus&rsquo;a dışarı &ccedil;ıkması i&ccedil;in izin verdi. O ağlayarak dışarı &ccedil;ıktı ve dedi ki &ldquo;Sana feda olayım, ben senin imametini savunurken ashabın yanında b&ouml;yle bir durumda mıyım?&rdquo; İmam (as) ş&ouml;yle buyurdu: &ldquo;Ey Yunus! İmamın senden razı iken ashabın bu t&uuml;r konuşmalarının sana bir zararı yoktur&hellip; Ey Yunus! Eğer sağ elinde inci olsa ve halk onun deve pisliği olduğunu s&ouml;ylese veya elinde deve pisliği olsa ama halk onun inci olduğunu s&ouml;ylese senin durumunda bir değişiklik olur mu?&rdquo; Hayır, diye cevapladı. İmam (as) devamla buyurdu: &ldquo;Sizin durumunuz da b&ouml;yledir. Eğer doğru yoldaysanız ve imamınız sizden razıysa halkın s&ouml;ylediklerinin size bir zararı dokunmaz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a></p>\n\n<p>\n	İmamlar (as) bir&ccedil;ok rivayette takip&ccedil;ilerine Allah&rsquo;ın emirlerini yerine getirirken kimsenin kınamasından korkmamalarını tavsiye etmişlerdir. İmam Bakır (as) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah yolunda kınayıcıların kınamasından korkmayınız.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	Bu şekilde Peygamber&rsquo;in (saa) ve Ehl-i Beyt&rsquo;in (as) s&uuml;nnetinde ahlaki eğitimin hedefinin, ahlaki erdemlerin &ouml;ğretiminin yanı sıra, bu y&ouml;nde akletme ve anlayış eğitiminin verilmesi olduğu a&ccedil;ıklığa kavuştu. Bunu yaparken &ouml;ğrenci, akla ve vahye veya g&uuml;venilir ve salahiyet sahibi kişilere başvurarak kendi ahlaki vazifesini belirlemeli, i&ccedil; ve dış engellere takılmadan vazifesiyle amel etmelidir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbni Miskeveyh, Tehzibu&rsquo;l-Ahlak ve Tathiru&rsquo;l-A&rsquo;rak, s. 55.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara suresi, 10. ayet.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mutaffifin Suresi, 13-15. ayetler.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şems Suresi, 9- 10. ayetler.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Cuma Suresi, 2. Ayet.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tabers&icirc;, Mekarimu&rsquo;l-Ahlak, s. 8.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lickona, Thomas.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lickona, &ldquo;Teacher&rsquo;s Role in Character Education&rdquo; in Journal of Education, vol.179, issue 2, p.1.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muin, Ferheng-i Fars&icirc;, &ldquo;Hedef &ldquo;maddesi.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsl&acirc;m&rsquo;a G&ouml;re Eğitimin Hedefleri, Havza ve &Uuml;niversite İşbirliği Kurumu, s. 5.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda daha fazla bilgi i&ccedil;in bkz: Havza ve &Uuml;niversite İşbirliği Kurumu, İsl&acirc;m&rsquo;a G&ouml;re Eğitim Hedefleri, s. 6 ve Şeriatmedari, Toplum ve Eğitim ve &Ouml;ğretim, 8. Baskı, Tahran, Emirkebir, 1367, s. 178.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, M&uuml;stedrek&uuml;&rsquo;l-Vesail, c. 11, s. 187.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Kafi, c. 8, s. 79.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amedi, Gureru&rsquo;l- Hikem ve Durru&rsquo;l- Kelem, s. 318.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, M&uuml;stedreku&rsquo;l-Vesail, c. 1, s. 213.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tusi, c. 4, s. 384.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saduk, Hisal, c. 1, s.169.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Kafi, c. 2, s. 125.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age., c. 2, s. 79.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, c. 1, s. 12.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age., c. 1, s. 15.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age., s. 17.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Ebil Hadid, Şerhu Nehci&rsquo;l-Belağa, c. 20, s. 4.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, c. 1, s. 26. Bu konudaki diğer bir rivayet i&ccedil;in bkz: Kuleyni, age., c. 1 s. 11.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hz. Ali, Nehc&uuml;&rsquo;l-Belağa, 31. Mektup.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, c. 1, s. 67.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&uuml;r b. Amili, Vesailu&rsquo;ş Şia, c. 27, s. 131.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhaddis Nuri, M&uuml;stedreku&rsquo;l-Vesail, c. 12, s. 113.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, c. 2, s. 235.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Biharu&rsquo;l-Envar, c. 2, s. 65.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, c. 5, s. 55.</p>\n	</div>\n</div>','Peygamber ve Ehl-i Beyt’in Sünnetinde Ahlaki Eğitimin Hedefi','','publish','closed','open','','peygamber-ve-ehl-i-beytin-sunnetinde-ahlaki-egitimin-hedefi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3094',0,'post','',0),(3095,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<div>\n	<p style=\"text-align: right;\">\n		Do&ccedil;. Dr. Ekber Rahnema</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>&Ouml;zet</strong></p>\n\n	<p>\n		Bu makale, Immannuel Kant ve Hace Nasiruddin Tus&icirc;&rsquo;nin ahlak&icirc; eğitim hakkındaki g&ouml;r&uuml;şlerini karşılaştırmaktadır. Bu makalenin kaleme almasında ki ama&ccedil;, batı d&uuml;nyasının tanınmış filozofu unvanıyla Kant&rsquo;ın ve İslam d&uuml;nyasının d&uuml;ş&uuml;n&uuml;r&uuml; unvanıyla Hace Nasiruddin Tus&icirc;&rsquo;nin g&ouml;r&uuml;şlerinin karşılaştırmalı araştırması yapılarak ahlak&icirc; eğitimde strateji geliştirmek ve pratiğe d&ouml;n&uuml;k &ccedil;&ouml;z&uuml;mler &uuml;retmektir.</p>\n\n	<p>\n		Bu makalede, sırasıyla bu iki şahsın tanıtılması ve onların kendi yazılı eserlerindeki ahlakın mahiyeti, ahlak&icirc; eğitimin hedefleri ve ahlak&icirc; eğitimin temel y&ouml;ntemleri hakkındaki g&ouml;r&uuml;şlerinin karşılaştırmasına yer verilmiş ve sonunda da genel bir sonu&ccedil; beyan edilmiştir.</p>\n\n	<p>\n		<strong>Giriş</strong></p>\n\n	<p>\n		&ldquo;Ahlak&rdquo; eskiden beri beşer&icirc; yaşamın temellerinden birisi ve insanın diğer varlıklara &uuml;st&uuml;nl&uuml;k sebebi sayılmıştır. Buna g&ouml;re insan, ahlak&icirc; konuların değerini derk edebilmiş, bireysel ve toplumsal yaşamda eyleme d&ouml;kebilmiştir.</p>\n\n	<p>\n		&ldquo;Ahlak&icirc; Eğitim&rdquo; de asıl hedefi &ouml;ğrencilerin ahlak&icirc; a&ccedil;ıdan gelişmeleri ve &ldquo;iyi&rdquo; bireyler şeklinde yetişmeleri olan, eğitim ve &ouml;ğretimin y&uuml;ce cilvelerinden biri unvanıyla da eğitimcilerin ve &ouml;ğretmenlerin doğrudan veya dolaylı olarak uymak zorunda oldukları bir olgudur.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n	<p>\n		Ahlak&icirc; eğitim alanında dikkat edilmesi gereken nokta, her d&uuml;ş&uuml;n&uuml;r&uuml;n veya her filozofun ahlak&icirc; konuların mahiyeti ve kaynağı hakkındaki anlayış tarzlarının, ahlak&icirc; eğitimde &ouml;zel sonu&ccedil;lar doğuracağıdır.</p>\n\n	<p>\n		Bu makalede asıl ama&ccedil;, ahlak&icirc; eğitim alanında iki g&ouml;r&uuml;ş&uuml;n karşılaştırmasını yapmaktır. Biri batının felsefe tarihine derin etkileri olan ve diğer taraftan ahlaka &ouml;zel bir konum atfeden Immannuel Kant&rsquo;ın g&ouml;r&uuml;ş&uuml; ve diğeri ise İslam d&uuml;nyasının &ouml;nemli d&uuml;ş&uuml;n&uuml;rlerinden, ahlak ve ahlak&icirc; eğitim konularını &ouml;nemle araştırmış olan Hace Nasiruddin Tus&icirc;&rsquo;nin g&ouml;r&uuml;ş&uuml;d&uuml;r.</p>\n\n	<p>\n		Makalenin sonunda da bu iki g&ouml;r&uuml;ş&uuml;n farkları ve benzerliklerine yer verilecek ve eğitim noktasında delilleri beyan edilecektir.</p>\n\n	<p>\n		<strong>Ahlakın Mahiyeti</strong></p>\n\n	<p>\n		Kant, &ldquo;Pratik Usun Eleştirisi&rdquo;, &ldquo;Ahlak Metafiziğinin Temellendirilmesi&rdquo; ve &ldquo;Eğitim &Uuml;zerine&rdquo; kitaplarında ahlakın mahiyetini beyan etmiştir. Araştırmanın temel amacının ahlak olduğuna işaret etmiş ve insanın doğası gereği ka&ccedil;ınılmaz ahlak&icirc; yargılarında değişik hallerine a&ccedil;ıklama getirmeye &ccedil;alışmıştır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n	<p>\n		Kant, &ldquo;Tabi&icirc; (g&uuml;d&uuml;sel) Felsefe&rdquo; ile &ldquo;Ahlak Felsefesi&rdquo; arasına fark koymaktadır. G&uuml;d&uuml;sel felsefede tabiat kuralları bulunmaktadır, h&acirc;lbuki ahlak&icirc; felsefede &ouml;zg&uuml;rl&uuml;k kuralları h&acirc;kimdir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> Tabi&icirc; kuralların deneysel ortamda uygulanması m&uuml;mk&uuml;nd&uuml;r; her şey kesinlikle bunlara g&ouml;re ger&ccedil;ekleşir. H&acirc;lbuki ahlak&icirc; kurallar, insanın &ouml;zg&uuml;r se&ccedil;im alanıyla ilgilidir; bunda her şey aynı ahlak&icirc; kurallar &ccedil;er&ccedil;evesinde ger&ccedil;ekleşir. Daha sade bir anlatımla, tabi&icirc; kurallara uymada se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml; yoktur, lakin ahlak&icirc; davranışlarda insanın iradesi m&uuml;dahildir ve se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml; vardır.</p>\n\n	<p>\n		Kant&rsquo;ın g&ouml;r&uuml;ş&uuml;ne g&ouml;re, ahlak felsefesinin hem tecr&uuml;be edilebilir bir yanı ve hem de (salt) akl&icirc; yanı vardır. Tecr&uuml;be edilebilir b&ouml;l&uuml;m&uuml;nde, ahlak felsefesi insan iradesinin kurallarını, tabiattan etkilendiği alana kadar belirlemelidir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n	<p>\n		&ldquo;İyi irade&rdquo; ve &ldquo;ahlak&icirc; g&ouml;rev&rdquo; kavramları, Kant&rsquo;ın ahlak&icirc; g&ouml;r&uuml;ş&uuml;n&uuml; oluşturan temel kavramlardandır ve onun &ouml;zel ahlak&icirc; kurallar g&ouml;r&uuml;ş&uuml; bu kalıpta beyan edilmektedir. Kant&rsquo;ın g&ouml;r&uuml;ş&uuml;ne g&ouml;re, &ldquo;iyi irade&rdquo; veya &ldquo;iyi niyet&rdquo; ahlak şartının en &ouml;nemli temellerindendir. Kant diyor ki: &ldquo;Bir&ccedil;ok davranış ve g&ouml;r&uuml;ş, iyi ve faydalı olabilir, ancak onlarla birlikte iyi niyet de olmazsa ahlak ismiyle isimlendirilmeye layık değildir.&rdquo;</p>\n\n	<p>\n		İnsanın uyanık vicdanından kaynaklanan ahlak&icirc; g&ouml;rev, insanı mutlak anlamda o iyi eyleme y&ouml;nelmeye davet etmekte hatta emretmektedir. Bu emrin &ccedil;ıkış kaynağı insanın tabiatı/doğası veya dış etkenlerin h&acirc;kim olması değildir; &ouml;nceki şekilde arı aklın kavramlarında bulunmasıdır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n	<p>\n		Bu şekilde Kant&rsquo;a g&ouml;re &ldquo;arı akıl&rdquo; veya mutlak akıl hem de &ouml;nceki şekle g&ouml;re, ahlak&icirc; davranışların temel kaynağıdır. Kant&rsquo;ın ahlak&icirc; g&ouml;r&uuml;ş&uuml;, normatif kuramlar dengindedir ki bu ve benzeri kuramlar, ahlak&icirc; konuların temelleri hakkında bir anlayış vermeye &ccedil;alışmakta ve onu oluşturan par&ccedil;aları ayırmaya &ccedil;abalamaktadır. Belki de Kant&rsquo;ın ahlak g&ouml;r&uuml;ş&uuml;, bu g&ouml;r&uuml;şlerin en yaygın olanıdır.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n	<p>\n		Kant &ldquo;ahlak&icirc; kuralları&rdquo; beyan ederken kendisi doğru olanı doğru olmayan şeylerden ayırarak &ldquo;mutlak emre&rdquo; işaret etmekte ve onu &ldquo;zihinsel kural&rdquo; şeklinde a&ccedil;ıklamaktadır. &ldquo;Ben, istediğim her zaman d&uuml;ş&uuml;nsel kural davranışlarım kanuna d&ouml;n&uuml;ş&uuml;nceye kadar hi&ccedil;bir zaman &ouml;zel bir davranış sergilemeyeceğim.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n	<p>\n		Kant&rsquo;a g&ouml;re ahlak&icirc; g&ouml;revi eyleme d&ouml;n&uuml;şt&uuml;rme gerekliliği, ahlak&icirc; kurala saygıdan dolayıdır. O ahlak&icirc; kuralları emir telakki etmekte ve o kurallara uymamayı uyanık bir vicdanın kabullenemeyeceğini s&ouml;ylemektedir. Kant bu kuralları uygulamanın, insanın tabiatından kaynaklanmadığını ve sadece ahlak&icirc; kurallara saygıdan dolayı eyleme d&ouml;k&uuml;ld&uuml;ğ&uuml;n&uuml; kabul etmektedir.</p>\n\n	<p>\n		Holmes&rsquo;un (1998) &ccedil;ıkardığı sonu&ccedil; şudur: Kant&rsquo;ın ahlaka bu tarz y&ouml;nelişi, bir t&uuml;r batın&icirc; y&ouml;neliştir; neticeye d&ouml;n&uuml;k ahlak bulgularına y&ouml;nelik olan sonu&ccedil; odaklı yaklaşımlarla karşılaştırınca, ahlak&icirc; davranışlarda niyete &ouml;nem vermektedir. Holmes&rsquo;a g&ouml;re, Kant odaklı y&ouml;nelişte, ahlak&icirc; kuralları belirlemede duygulara ve hatta başka bir merkeze &ndash;ister insan olsun ister Allah- &ouml;zel bir &ouml;nem verilmemektedir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n	<p>\n		Norman (1998), Kant&rsquo;ın ahlakını bir t&uuml;r &ldquo;şahıslara saygı&rdquo; ahlakı g&ouml;rmekte ve onu Kant zamanının Hristiyan ahlak ortamına itiraz kabul etmektedir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n	<p>\n		Hace Nasiruddin Tus&icirc;, bazılarının ahlak ilmi konusunda Fars&ccedil;a yazılmış en kapsamlı eser olarak g&ouml;rd&uuml;kleri &ldquo;Ahlak-ı Nasır&icirc;&rdquo; kitabında, ahlakın mahiyeti hakkında kendi g&ouml;r&uuml;şlerini beyan etmektedir.</p>\n\n	<p>\n		&ldquo;Bu t&uuml;r bir ilim, onda başlangı&ccedil; olduğundan ilimdir. Bil ki insan nefsinin ahlakı ne şekilde iktisap ettiği onun iradesiyle ger&ccedil;ekleşen g&uuml;zel ve &ouml;v&uuml;lm&uuml;ş amellere bağlıdır. O halde, bu ilmin konusu insan nefsidir. Bundan dolayı ondan sadır olacak amellerin g&uuml;zelliği ve &ouml;v&uuml;lm&uuml;şl&uuml;ğ&uuml; veya &ccedil;irkinliği ve yerilmişliği insanın iradesine bağlıdır. B&ouml;yle olduğu i&ccedil;in, ilk &ouml;nce insan nefsinin ne olduğu, onun ama&ccedil; ve kemalinin neyde olduğu ve onun kuvvetlerinin neler olduğu bilinmelidir. Zira bunlarla amel edecektir ve kemali ve isteği bunlarla ger&ccedil;ekleşecektir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n	<p>\n		B&ouml;ylece anlaşılıyor ki, insan nefsi, beğenilen veya beğenilmeyen davranışlar kendisinden sadır olması hasebiyle ahlak ilminin konusudur. Beğenilen bir hareketin, insanın natıka (akıl) kuvvetinden kaynaklandığı a&ccedil;ıktır. Şeyh Tus&icirc;&rsquo;ye g&ouml;re her ne kadar ahlak ilminin kaynağının &ccedil;oğu insan tabiatından kaynaklansa da, birinci olarak bu ilmin &ccedil;ok geniş olması, ikinci olarak da insanların durumuna faydası olması nedeniyle kaynağının t&uuml;m&uuml;n&uuml; tabiat ilminde aramak m&uuml;mk&uuml;n değildir.</p>\n\n	<p>\n		Şeyh Tus&icirc; ardından, daha &ouml;nce &ldquo;Eflatun&rsquo;un Cumhuriyeti&rdquo; kitabında nefsan&icirc; kuvvetler unvanıyla tanımlanan &ldquo;şeheviyye/şehvet&rdquo;, &ldquo;gazabiyye/gazap&rdquo; ve &ldquo;natıkiyye/akıl&rdquo; kuvvetlerine işaret ederek, bu &uuml;&ccedil; kuvveti insanda ahlak&icirc; davranışların ve eserlerin kaynağı bilmekte, şeheviyye ve gazabiyye kuvvetlerinin insan ve hayvanın ortak kuvvetleri olduğunu ve sadece natıkiyye kuvvetinin insana &ouml;zg&uuml; bir kuvvet olduğunu beyan etmektedir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> Şeyh Tus&icirc; insanın terbiye edilebilme &ouml;zelliğine de inanmaktadır. İnsan fıtratında kemale ve aşağılığa y&ouml;nelme birlikte bulunmaktadır ve bireyin aşağılık olmaya y&ouml;nelmesini engelleyen g&uuml;&ccedil; bu eğitim g&uuml;c&uuml;d&uuml;r; eğitim g&uuml;c&uuml; insanı kemale ve saadete doğru rehberlik etmektedir.</p>\n\n	<p>\n		Şeyh Tus&icirc; ahlakı, değişebilen bir meleke<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> kabul etmekte ve değişim nedeninin de eğitim olduğunu s&ouml;ylemektedir. Ona g&ouml;re alışkanlık, ikinci bir tabiat gibi &ccedil;alışmaktadır. Yani bireyin ilk tabiatının ikinci tabiata d&ouml;n&uuml;şmesidir. Ahlakın nefsani melekesinin varlık sebebini iki şey kabul etmektedir; ilki tabiat, diğeri alışkanlık. Alışkanlığı da ahlakın şekillenmesinde &ccedil;ok &ouml;nemli bir etken olarak g&ouml;rmektedir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n	<p>\n		Şeyh Tus&icirc; ahlakın mahiyeti hakkındaki farklı g&ouml;r&uuml;şleri beyan ederken, ahlakı tabi&icirc; bir oluşum g&ouml;rmeyenlerin ve ahlakın alışkanlık nedeniyle değişebileceğini &ouml;ne s&uuml;renlerin g&ouml;r&uuml;şlerini kabul ettiğini beyan etmektedir. Bu noktayı doğrulayan beyanı ş&ouml;yledir: &ldquo;O halde eğer ahlak tabi&icirc; olsaydı, bu durumda akl&icirc; olarak &ccedil;ocukların eğitilmeleriyle, gen&ccedil;lerin temizlenmeleriyle, onların ahlak ve alışkanlıklarıyla ilgili program belirlenmezdi ve bunun i&ccedil;in girişimlerde bulunulmazdı.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n	<p>\n		Şeyh Tus&icirc;&rsquo;ye g&ouml;re, eğitim ilmi (ahlak&icirc; eğitim), insan tabiatını kemale ulaştırma konusunda s&ouml;z konusu edilen beşeri sanatların bir par&ccedil;asıdır. O tabiatı, Y&uuml;ce Allah&rsquo;ın bir işi olarak g&ouml;rmekte ve İlah&icirc; meşieti gereği tabiatı kendi kontrol&uuml;ne aldığına inanmaktadır. Şeyh Tus&icirc;, insanın tabiattan alacağı ilhamla ve tedbir ve d&uuml;ş&uuml;nce g&uuml;c&uuml;nden faydalanarak kendinde ikinci tabiatı (tabiat-ı insan&icirc;) oluşturabileceğine de inanmaktadır.</p>\n\n	<p>\n		<strong>Ahlak&icirc; Eğitimin Hedefleri</strong></p>\n\n	<p>\n		Kant&rsquo;a g&ouml;re ahlak&icirc; eğitimin ilk ve en temel hedefi, (insan) tabiatının oluşması ve şekillenmesidir. Bu konuda kendi s&ouml;z&uuml; ş&ouml;yledir: &ldquo;Ahlak&icirc; eğitimde ilk &ccedil;aba, tabiatı şekillendirmektir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n	<p>\n		Kant&rsquo;ın tanımlamasına g&ouml;re insan tabiatı, kendi karşılaştırmalı aklının yardımıyla oluşan temellere iradenin ciddi y&ouml;nelişidir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n	<p>\n		Kant&rsquo;a g&ouml;re insan tabiatı itaat, sadakat ve toplumsal yetkinlik olmak &uuml;zere &uuml;&ccedil; temel bileşene sahiptir ki bunların &ccedil;ocukların ve gen&ccedil;lerin doğasına yerleşmesi ahlak&icirc; eğitimin en &ouml;nemli ama&ccedil;larından sayılmaktadır. Başka bir tabirle, insan tabiatı, &ccedil;ocukların o yolda y&ouml;nlendirilmesi gereken i&ccedil;sel disiplindir. Kant sadakati tanımlarken ş&ouml;yle demektedir: &ldquo;Sadakat, insanın kendisiyle s&ouml;zleşmesidir; yani adam olmak.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n	<p>\n		Bundan dolayı &ccedil;ocuklarda ve gen&ccedil;lerde sadakatin oluşturulması, tabiatın şekillendirilmesinin en temel g&ouml;stergesidir. Sosyal yetkinlik veya insanlarla iyi ilişkiler, tabiatın şekillendirilmesinde diğer bir hedeftir. Bunda &ldquo;bireyin başkalarına ilgisi&rdquo; g&ouml;z &ouml;n&uuml;nde bulundurulmaktadır. Kant&rsquo;ın &uuml;zerinde durduğu &ldquo;başkalarıyla derin dostlukların inşası&rdquo; bu tabiat ile mana kazanmaktadır.</p>\n\n	<p>\n		Kant&rsquo;a g&ouml;re &ldquo;insanın kendi g&ouml;r&uuml;şlerine uyması&rdquo; ahlak&icirc; değişimin bir merhalesidir ve bunu ahlaki eğitimde &ldquo;ahlak&icirc; bağımsızlık&rdquo; başlığı altında zikretmektedir. Kant&rsquo;a g&ouml;re bu sadece insan varlığına veya her akıllı varlığa aittir. Kant ş&ouml;yle demektedir: &ldquo;Ahlak&icirc; eğitimin en y&uuml;ksek derecesi olan &ouml;zg&uuml;r insan yetiştirilmesi ve insanın &ldquo;kendi g&ouml;r&uuml;şlerine uyması&rdquo;na y&ouml;nlendirilmesi, tabiatının şekillendirilmesine bağlıdır. Ahlak&icirc; eğitim ancak, &ouml;zg&uuml;r insan yetiştirirse bir eğitimdir.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n	<p>\n		Vicdanın, g&uuml;zel davranışların ve aynı şekilde usul&uuml;nce şekillenmiş insan tabiatının g&uuml;&ccedil;lendirilmesi de, Kant&rsquo;a g&ouml;re ahlak&icirc; eğitimin ama&ccedil;larından sayılmaktadır.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n	<p>\n		Kant&rsquo;a g&ouml;re ahlak&icirc; eğitimin diğer ama&ccedil;ları da şunlardır: &Ouml;zg&uuml;r, mantıklı, bağımsız bireylerin yetiştirilmesi, tanı g&uuml;c&uuml; elde edilmesi, ahlak&icirc; eylem usullerinin derk edilmesi, insanların bir eşya olarak değil insan olarak g&ouml;r&uuml;lmesi, diğer insanların alaka duydukları şeylere ilgi g&ouml;stermek, kendisini ve başkasını hi&ccedil;bir durumda ara&ccedil; olarak g&ouml;rmemek, başkalarının saadete ulaşmasına yardımcı olmak ve &ccedil;ektikleri eziyetleri azaltmaya &ccedil;alışmak.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n	<p>\n		Hace Nasuriddin Tus&icirc; a&ccedil;ısından ahlak&icirc; eğitimin temel amacı bireyi saadete ulaştırmaktır ki bu nefsani kuvvetlerin (şeheviyye, gazabiyye ve natıkiyye) arınması ve bunlar arasında dengenin kurulması sonucu ger&ccedil;ekleşir. Şeyh Tus&icirc;&rsquo;ye g&ouml;re Eflatun ve Aristo tarafından beyan edilen, bireyde d&ouml;rt erdemin (iffet, cesaret, ilim ve adalet) oluşturulması, ahlak&icirc; eğitimin temel hedefidir.</p>\n\n	<p>\n		Şeyh Tus&icirc;, beyan edilen nihai hedeflere ilaveten, ara hedeflere ve daha k&uuml;&ccedil;&uuml;k hedeflere de işaret etmekte ve bunları a&ccedil;ıklamaktadır. Ona g&ouml;re &ccedil;ocukta oluşturulması i&ccedil;in &ccedil;abalanması gereken ilk kuvvet, iffet kuvvetidir: &ldquo;&hellip;&Ccedil;ocukta oluşması gereken, ayrım yapabildiğinin g&ouml;stergesi de olan ilk kuvvet iffet kuvvetidir&hellip; &hellip;Eğer b&ouml;yle olursa, &ccedil;ocuğun terbiye edilmesine ilgi ve g&uuml;zel eğitilmesine dikkat fazlalaşır ve o &ccedil;ocuk ihmal ve terk edilmez.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a> Şeyh Tus&icirc; daha sonra &ccedil;ocukta oluşan ilk kuvvetin şehvet kuvveti olduğunu s&ouml;ylemekte ve başlangı&ccedil; olarak da &ccedil;ocuğa yemek adap ve amacının &ouml;ğretilmesine işaret etmektedir. Ş&ouml;yle yazmaktadır: &ldquo;Yemek yemenin amacının lezzet almak değil, sıhhatli olmak olduğu ve yemeğin hayat kaynağı olduğu &ouml;ğretilmelidir. &Ccedil;ocuk bu a&ccedil;ıdan karşılaşabileceği zorluklarla da tanışmalıdır.&rdquo;</p>\n\n	<p>\n		Şeyh Tus&icirc;&rsquo;ye g&ouml;re &ccedil;ocuğun yalan s&ouml;ylemekten sakındırılması da ahlak&icirc; eğitimin diğer ama&ccedil;larından sayılmaktadır. Bu konuda ş&ouml;yle demektedir: &ldquo;&hellip;yalan s&ouml;ylemekten sakındırılmalıdır ve yalan i&ccedil;in de olsa doğru i&ccedil;in de olsa yemin etmesine izin verilmemelidir. Kaldı ki yemin herkes i&ccedil;in k&ouml;t&uuml;d&uuml;r. Her ne kadar b&uuml;y&uuml;kler bazen yemin etmek zorunda kalıyorlarsa da &ccedil;ocuklar i&ccedil;in b&ouml;yle bir zorunluluk yoktur.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n	<p>\n		Baba, anne ve eğitmene itaat, onlara saygı, başka ilimlerden &ouml;nce ahlak ilminin &ouml;ğretilmesi ve &ouml;ğrenilmesi, &ccedil;ocuğun zorluklara alışması, konuşma adabı, hareketleri, oturup kalkması, yemek ve i&ccedil;mek ve ebeveyn haklarına riayet etmek de Şeyh Tus&icirc;&rsquo;ye g&ouml;re ahlak&icirc; eğitimin hedeflerindendir ve bunların &ccedil;ocuklara ve gen&ccedil;lere &ouml;ğretilmesi gerekir.</p>\n\n	<p>\n		<strong>Ahlak&icirc; Eğitim Y&ouml;ntemleri</strong></p>\n\n	<p>\n		F. Haynes (1998), ahlak&icirc; eğitimin genel &uuml;&ccedil; y&ouml;nelişini tanıtmakta ve onlardan biri olan &ldquo;zihinsel mutabakata y&ouml;neliş&rdquo; g&ouml;r&uuml;ş&uuml;n&uuml; Kant&rsquo;a ve taraftarları olan Piaget&rsquo;ye ve Kohlberg&rsquo;e atfetmektedir. Bu g&ouml;r&uuml;şte ahlakın i&ccedil;sel temellerine vurgu vardır. Yani ahlak&icirc; eğitim, ahlaki eğitimde işlevi olmayan disiplin temelli alıştırma &uuml;zerine değil algılama ve bakış oluşturan temel ilkeler &uuml;zerine kuruludur.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n	<p>\n		Bug&uuml;nlerde Kohlberg&rsquo;in ahlak&icirc; &ouml;yk&uuml; ve bulmacalarında biraz daha değişmiş şekliyle g&ouml;rd&uuml;ğ&uuml;m&uuml;z &ldquo;ahlak&icirc; bulmacalar projesi&rdquo; y&ouml;ntemi, Kant&rsquo;ın normal ahlak&icirc; eğitim y&ouml;ntemidir. O, bu t&uuml;r basit y&ouml;ntemlerin g&uuml;nl&uuml;k hayatta karşılaşılan konuların doğruluğunu veya yanlışlığını g&ouml;sterebileceğini hatırlatmaktadır. &Ouml;rnek olarak; bir kimsenin borcu vardır ve borcunu &ouml;demesi gereken g&uuml;n gelmiştir. Borcunu &ouml;demek i&ccedil;in giderken elindeki meblağa ger&ccedil;ekten şiddetle muhta&ccedil; olan bir insanı g&ouml;r&uuml;r ve merhametinden dolayı parayı ona verir. Acaba bu şahsın yapmış olduğu davranış doğru mudur yoksa yanlış mıdır?<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n	<p>\n		Kant, ahlaki eğitimde temel y&ouml;neliş olan &ouml;d&uuml;llendirme ve cezaya karşı olsa da &ccedil;ocuğun iyi ve k&ouml;t&uuml; davranışları &ouml;ğrenmesinin fayda sağlama ve zararı uzaklaştırma algısına bağlı olduğuna inandığından, eğitimin ilk merhalesi olan &ccedil;ocuğun disiplini &ouml;ğrenmesinde bunları kullanmanın m&uuml;mk&uuml;n olduğunu s&ouml;ylemektedir. Kant&rsquo;a g&ouml;re, &ccedil;ocuğu utandırmak ve izzet-i nefsini aşağılamak ahlak&icirc; cezada kullanılan y&ouml;ntemlerdendir.</p>\n\n	<p>\n		Kant, ahlak&icirc; eğitimde &ouml;rnek g&ouml;stermeyi kabul etmemekte ve delilini ş&ouml;yle beyan etmektedir: &ldquo;Asıl olanlar &ouml;rneklerle &ouml;l&ccedil;&uuml;lmemeli, &ouml;rnekler asıllarla &ouml;l&ccedil;&uuml;lmelidir. &Ouml;rnek g&ouml;stermenin &ouml;nemi, &ccedil;ocukların ve gen&ccedil;lerin harekete ge&ccedil;irilmesinde ve eğitimin m&uuml;mk&uuml;n olduğunu g&ouml;stermede asılların kullanılmasındadır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n	<p>\n		Bu anlamda Kant&rsquo;a g&ouml;re, eğitimde her şey doğru asılların oluşturulmasına ve &ccedil;ocuğun o asılları anlamasına ve kabullenmesine bağlıdır.</p>\n\n	<p>\n		Kant a&ccedil;ısından &ouml;zel bir fikrin telkin edilmesi ret edilmektedir. Aksine ona g&ouml;re ahlak&icirc; eğitimde demokratik yetiştirme y&ouml;ntemleri kullanılmalıdır ve &ouml;zg&uuml;rl&uuml;ğe y&ouml;nelmeleri i&ccedil;in &ouml;ğrenciler &ccedil;ok&ccedil;a teşvik edilmelidir.</p>\n\n	<p>\n		Kant a&ccedil;ısından ahlak&icirc; eğitimde duygu, doğal olarak akıldan kaynaklanmalıdır. Ona g&ouml;re aşk, duygu ve insan eğilimlerinin hi&ccedil; birisi ahlak&icirc; bir değere sahip değildir. H&acirc;lbuki ahlak&icirc; eğitim, akla &ouml;ncelikli duyguların kontrol&uuml;ne dayalıdır. Bu nokta Kant ile işlerinin temelini kontrol ve ilgiye odaklayan diğer ahlak&icirc; eğitim konusundaki teorisyenlerin arasındaki en temel farktır.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n	<p>\n		Hace Nasuriddin Tus&icirc;, bir&ccedil;ok İsl&acirc;m d&uuml;ş&uuml;n&uuml;rleri gibi ahlak&icirc; eğitimdeki en temel yolun &ouml;zellikle &ccedil;ocuğun hen&uuml;z k&uuml;&ccedil;&uuml;kken &ldquo;iyi şeylere alıştırılmasına&rdquo; bağlı olduğuna inanmaktadır. Şeyh Tus&icirc;&rsquo;nin ahlak&icirc; eğitim y&ouml;ntemlerini daha iyi anlamak i&ccedil;in, onun ahlak&icirc; eğitimde kullandığı merhalelere dikkat etmek &ouml;nemlidir. Zira ahlak&icirc; eğitimde kullanılan her eğitim y&ouml;ntemi, kendine &ouml;zg&uuml; merhale i&ccedil;in uygundur.</p>\n\n	<p>\n		Şeyh Tus&icirc;&rsquo;nin eserlerine istinaden, eğitme, &ouml;ğretme ve anlamayı sağlama adı altında &uuml;&ccedil; merhale, genel olarak eğitim merhaleleri sayılabilir. &Ccedil;ocukluk d&ouml;neminin ilk zamanlarına &ouml;zel olan eğitme merhalesinde, alıştırma, &ouml;d&uuml;l ve ceza, teşvik, salih insanlarla birliktelik vs. ahlak&icirc; eğitimin en uygun y&ouml;ntemleridir. &Ouml;ğretme merhalesinde, gelenekler, din&icirc; vecibeler, şiir, ahlak ilmi ve nazar&icirc; hikmetle alakalı diğer ilimler &ouml;ğretilir ki bunlar ahlak&icirc; eğitimin en temel y&ouml;ntemleridir.</p>\n\n	<p>\n		&Uuml;&ccedil;&uuml;nc&uuml; aşamanın a&ccedil;ıklaması ise ş&ouml;yledir: Ahlak&icirc; eğitim, idrak ve anlama &uuml;zerine kurulmuştur. &Ccedil;ocuk &ouml;nceki iki merhaleyi ge&ccedil;miş olmalı ve ahlak&icirc; bir bakışa sahip olmalıdır. Şeyh Tus&icirc; bu konuda ş&ouml;yle yazmaktadır:</p>\n\n	<p>\n		&ldquo;Eğer bir &ccedil;ocuk bu merhaleleri ge&ccedil;er ve insanların dediklerini derk etmeye başlarsa, ona servet kazanmanın, şatafatlı hayatın, hizmet&ccedil;ilerin, atların vs. nihai amacının insan bedeninin refahı ve sıhhatinin korunması i&ccedil;in olduğu anlatılmalıdır. B&ouml;ylelikle &ccedil;ocuğun mizacı dengelenir ve manevi hastalık ve afetlere du&ccedil;ar olmasının &ouml;n&uuml;ne ge&ccedil;ilir ve sonunda beka yurdunu yapılandırma becerisi gelişir&hellip; &Ccedil;ocuğun ilk başlarda taklitle yapmaya başladığı davranışların delili ona anlatılmış olur, istem dışı yapmaya başladığı hareketler adet haline gelince onun ş&uuml;krettiği ve sevindiği bir rızka d&ouml;n&uuml;ş&uuml;r.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n	<p>\n		Şeyh Tus&icirc;&rsquo;ye g&ouml;re alıştırmak daha &ccedil;ok alt merhaleler ve &ouml;zellikle &ccedil;ocukluk d&ouml;nemi i&ccedil;in ge&ccedil;erlidir. Ancak &ccedil;ocukların ve gen&ccedil;lerin idraklerinin g&uuml;&ccedil;lenmesiyle orantılı şekilde aşamalı olarak akl&icirc; y&ouml;ntemlerden de istifade edilmelidir.</p>\n\n	<p>\n		Son ve &ouml;nemli nokta, Şeyh Tus&icirc;&rsquo;nin ahlak&icirc; eğitimde bireysel farklılıklara inanmasıdır. Şeyh Tus&icirc; bu ilkeye dikkatle, herkesin kendi becerisine ve g&uuml;c&uuml;ne g&ouml;re eğitime tabii tutulması gerektiğine inanmaktadır:</p>\n\n	<p>\n		&ldquo;Bir kimsenin bir becerisi varsa, onun meyvesini &ccedil;abuk alabilmesi i&ccedil;in ona bu becerisi anlatılmalı, gelişmesi sağlanmalı ve bir h&uuml;nere d&ouml;n&uuml;şt&uuml;r&uuml;lmelidir. Aksi halde o beceriyi zayi etmesine ve &ouml;mr&uuml;n&uuml; boşa ge&ccedil;irmesine neden olur.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n	<p>\n		<strong>Sonu&ccedil;</strong></p>\n\n	<p>\n		Elinizdeki makalede, Immannuel Kant ve Hace Nasiruddin Tus&icirc; a&ccedil;ısından ahlak&icirc; eğitimde &uuml;&ccedil; eksen (ahlakın mahiyeti, ahlak&icirc; eğitimin hedefleri ve ahlak&icirc; eğitimin temel y&ouml;ntemleri) karşılaştırılmıştır. Şimdi bu iki d&uuml;ş&uuml;n&uuml;r&uuml;n g&ouml;r&uuml;ş farklılıklarını ve benzerliklerini beyan edeceğiz.</p>\n\n	<p>\n		Kant ahlakın mahiyeti hakkında, onun pratik akıldan veya insan&icirc; vicdandan kaynaklandığını, b&ouml;ylelikle ahlakın sesinin g&ouml;rev şeklinde bizim zihnimizde ve i&ccedil;imizde yankılandığını ve ona uymaktan başka bir &ccedil;aremizin olmadığını beyan etmektedir. Ancak Hace Nasiruddin Tus&icirc;, ahlakın kaynağını insanın akl&icirc; benliği (nefs-i natıkiyyeyi insan) olduğunu ve bununla hayrı ve şerri veya iyiyi ve k&ouml;t&uuml;y&uuml; ayırt edebildiğini s&ouml;ylemektedir. Şeyh Tus&icirc;, natıkiyye kuvvetinin, şeheviyye ve gazabiyye kuvvetlerine gem vurabildiğine ve onların uygunsuz isteklerini iyileştirebildiğine ve onlara mantıklı bir denge verebildiğine inanmaktadır. Ahlak&icirc; konularda kaynağın irade olduğu ve ahlak&icirc; davranışlar sergilemede, insan iradesinin etkili olduğu, bu iki d&uuml;ş&uuml;n&uuml;r&uuml;n ortak g&ouml;r&uuml;ş&uuml;d&uuml;r. Ancak Kant, aklın kurallarının &ouml;nceden belirlendiğine ve bu kuralların mutlak olarak insan&icirc; tabiatın, g&uuml;d&uuml;lerin ve eğilimlerin etkisinde kalmadığını &ouml;nemle vurgularken, bu konu Şeyh Tus&icirc;&rsquo;nin g&ouml;r&uuml;şleri arasında yer almamaktadır. Şeyh Tus&icirc;&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re akıl benliği (natıkiyye kuvveti), şeheviyye ve gazabiyye kuvvetlerinin istek ve arzularına gem vurarak insanda ahlak&icirc; oluşuma yardımcı olmaktadır.</p>\n\n	<p>\n		Ahlak&icirc; eğitimin hedefleri hakkında, Kant i&ccedil;in bireye teşhis yetisini kazandırmak ve ahlak&icirc; g&ouml;rev inancını idrak etmesini sağlamak, ahlak&icirc; eğitimin en b&uuml;y&uuml;k hedefidir. Birey bu şekilde &ouml;zg&uuml;rce ve bilin&ccedil;li olarak manevi değerlere y&ouml;nelecektir. Elbette Kant&rsquo;a g&ouml;re bireyin disipline edilmesi ve gelenekleri kabullenmesi de ahlak&icirc; eğitimin giriş merhalelerinden sayılmaktadır.</p>\n\n	<p>\n		Şeyh Tus&icirc;, ahlak&icirc; eğitimin en y&uuml;ce mertebesinin insan saadeti olduğunu kabul etmektedir. Şeyh Tus&icirc;&rsquo;nin g&ouml;r&uuml;ş&uuml; bu noktada Kant&rsquo;ın ahlak&icirc; eğitimdeki nihai amacıyla farklıdır. Kant, bireyin saadetinin ve hatta diğer insanların saadetinin kaynağının duygu ve eğilimler olduğunu kabul etmektedir. Hatta saadetin, ahlak&icirc; eğitimin nihai hedefi olması durumunda metafizik bir olgu olan ahlakın temelinin yıkılacağını s&ouml;ylemektedir. Şeyh Tus&icirc; bir adım daha ileri giderek, saadetin en y&uuml;ce mertebelerini beyan ederken, onu Rubub&icirc; yakınlığa nail olmayla ilişkilendirmekte ve saadeti ilah&icirc; bir hediye olarak g&ouml;rmektedir. Şeyh Tus&icirc;&rsquo;nin bu g&ouml;r&uuml;ş&uuml;, her şeyi insan aklına ve becerisine bağlayan ve insanın her şeyi yapabileceğine inanan Kant&rsquo;ın g&ouml;r&uuml;ş&uuml;yle temelde ayrışmaktadır.</p>\n\n	<p>\n		Ahlak&icirc; eğitim y&ouml;ntemleri hakkında ise, Kant ahlak&icirc; eğitimin anlayış ve bakış oluşturan temelleri &uuml;zerine vurgu yapmaktadır. &Ouml;d&uuml;l ve cezaya olumlu baksa da bunları sadece eğitimin alt merhalelerinde, yani &ccedil;ocuğa disiplini kabullendirme merhalesinde etkili g&ouml;rmektedir. Kant &ouml;d&uuml;l ve ceza y&ouml;nteminin aksine, &ccedil;ocukları ve gen&ccedil;leri ahlak&icirc; yeterliliğe ulaştırabilen ahlak&icirc; bulmacalar gibi bireysel &ouml;zg&uuml;rl&uuml;kleri &ouml;n plana &ccedil;ıkaran y&ouml;ntemleri kabul etmektedir.</p>\n\n	<p>\n		Hace Nasiruddin Tus&icirc; ise eğitme merhalesinde alıştırma y&ouml;ntemini ve &ouml;d&uuml;l ve ceza y&ouml;ntemini kullanmayı, ahlak&icirc; eğitimin en temel y&ouml;ntemlerinden kabul etmektedir. Şeyh Tus&icirc;&rsquo;nin bu g&ouml;r&uuml;ş&uuml; ile Kant&rsquo;ın g&ouml;r&uuml;ş&uuml; arasında benzerlik s&ouml;z konusudur. Bununla birlikte Şeyh Tus&icirc;&rsquo;nin alıştırma y&ouml;ntemine g&ouml;sterdiği &ouml;nemi, Kant&rsquo;ta g&ouml;rememekteyiz.</p>\n\n	<p>\n		Kant&rsquo;ın ve Hace Nasiruddin Tus&icirc;&rsquo;nin ahlak&icirc; eğitimin &uuml;st merhalelerinde idrak ve anlayış kuvvetlerine vurgu yapmaları, bu iki g&ouml;r&uuml;ş&uuml;n arasında y&ouml;ntemsel bir benzerliğin olduğunu g&ouml;stermektedir.</p>\n\n	<p>\n		Genel olarak şu netice &ccedil;ıkarılabilir: Bu iki d&uuml;ş&uuml;n&uuml;r&uuml;n ahlak konusundaki g&ouml;r&uuml;şlerinin karşılaştırması, bizleri doğru ahlak&icirc; eğitim yolunun ortaya &ccedil;ıkarılmasına ulaştırabilir ve b&ouml;ylelikle &ouml;ğretmenler, eğitimciler ve eğitim ve &ouml;ğretim alanında &ccedil;alışanlar i&ccedil;in faydalı olabilir.</p>\n\n	<p>\n		<strong>Kaynaklar</strong></p>\n\n	<p>\n		D. R. Norman, The Moral Rhilosophers. 1998</p>\n\n	<p>\n		F. Haynes, Ethical School, Routledge Company, 1998</p>\n\n	<p>\n		J. Snary, Moral Education, Encyclopedia of Educational Research (sixth edition), Edited by Marwin Coalkin, Volume 3, 1992</p>\n\n	<p>\n		Kant, Immannuel, Bonyad-ı Ma Ba&rsquo;d-ı Tabiat-ı Ahlak, Hamid İnayet ve Ali Kayser&icirc; Fars&ccedil;a Terc&uuml;mesi, İran, 1369</p>\n\n	<p>\n		Kant, Immannuel, Talim ve Terbiyet, Gulam H&uuml;seyin Şekuh&icirc; fars&ccedil;a Terc&uuml;mesi, Tahran &Uuml;niversitesi Yayınları. Tahran, 1372</p>\n\n	<p>\n		Nakibzade, Mir Abdulhuseyn, Nigah-i be Felsefeyi Amuzeş ve perveriş, Kitabhaneyi Tahur&icirc;, İran, 1374</p>\n\n	<p>\n		T. K. Abbott, Kant&rsquo;s Critique of Practical Reason and Other the Works on Theory of Ethics, 1959</p>\n\n	<p>\n		Tus&icirc;, Hace Nasiruddin, Ahlak-ı Nasır&icirc;, Mucteba Meynev&icirc; ve Ali Rıza Haydar&icirc; tashih ve a&ccedil;ıklamalı, Harezm&icirc; Yayınları, İran, 1369</p>\n\n	<p>\n		R. L. Holmes, Basic Moral Philosophy, 1998</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Snary, 1992, s. 856.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kant, 1369, s. 2.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Abbott, 1959, s. 7.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Abbott, 1959, s. 1 ve 2.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Abbott, 1959. S. 4.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Abbott, 1959, s. 23.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; a.g.e.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Holmes, 1998, s. 113.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Norman, 1998, s. 87.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 40.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 48.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nefse yerleşmiş sıfat.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 64 ve 65.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 70.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nakibzade, 1374, s. 138.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kant, 1372, s. 132.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nakibzade, 1374, s. 138.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Holmes, 1998, s. 125 ve 126.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Norman, 1998, s. 88.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Snary, 1992, s. 222.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haynes, 1998.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kant, 1372, s. 136.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nakibzade, 1374, s. 14.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haynes, 1998.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 46.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tus&icirc;, 1369, s. 71.</p>\n	</div>\n</div>','Kant ve Hace Tusî’nin Ahlakî Eğitim Görüşlerinin Karşılaştırması','','publish','closed','open','','kant-ve-hace-tusinin-ahlaki-egitim-goruslerinin-karsilastirmasi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3095',0,'post','',0),(3096,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>S. Abdullah Şubber</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Ezan</h3>\n\n<p>\n	Ebu Hamid<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ş&ouml;yle diyor: Ezan sesini duyarak kıyamet g&uuml;n&uuml;nde &ccedil;ağrılacağın g&uuml;n&uuml; anıp b&uuml;t&uuml;n kalbin ve v&uuml;cudunla bu &ccedil;ağrıya yanıt vermek i&ccedil;in koşmaya başla. Kuşkusuz koşarak bu &ccedil;ağrıya yanıt verenler, kıyamet g&uuml;n&uuml;nde ilahi l&uuml;tfa mazhar olan insanlardır. Bu &ccedil;ağrının kalbinde yarattığı duyguya dikkat et. Ezan sesiyle birlikte kalbine sevin&ccedil; ve aydınlık doğuyorsa bil ki kıyamet g&uuml;n&uuml;nde de gelen beşaret ve m&uuml;jdelerle sevineceksin. Peygamber efendimizin (s.a.a) &ldquo;Rahatlat bizi ey Bilal&rdquo; şeklinde buyurmasının sebebi de budur zaten. Yani bizi g&ouml;z&uuml;m&uuml;n aydınlığı olan namaza davet ederek rahatlat.</p>\n\n<p>\n	Şehid-i Sani ş&ouml;yle buyuruyor: Ezanın her bir kelimesine d&uuml;ş&uuml;nce g&ouml;z&uuml;yle bak, Allah&rsquo;ın adıyla başlayıp Allah&rsquo;ın adıyla sonlandığına dikkat et ve bunun &uuml;zerinde d&uuml;ş&uuml;n. Allah&rsquo;ın evvel ve ahır olduğunu<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>, zahir ve batın olduğunu an. Tekbir sesini duyduğunda Kalbini Allah&rsquo;ın y&uuml;celiği i&ccedil;in hazırla. D&uuml;nya ve i&ccedil;indekileri k&uuml;&ccedil;&uuml;k g&ouml;rerek tekbir s&ouml;ylerken yalan s&ouml;ylemekten uzak dur. &ldquo;La İlahe İllallah&rdquo; derken Allah dışındaki t&uuml;m mabutları aklından &ccedil;ıkar. Hz Muhammedin (s.a.a) peygamberliğine şehadet ederken kendini Peygamber efendimizin (s.a.a) huzurunda bil, edepli bir duruşla onun peygamberliğine inandığını dile getir ve ona salat eyle. Namaza &ccedil;ağrıldığını duyduğunda, saadet ve kurtuluşa &ccedil;ağrıldığında, amellerin en faziletlisine &ccedil;ağrıldığını duyduğunda harekete ge&ccedil; ve tekbir getirerek onunla olan ahdini yenile. Sonunda ise başladığın şekilde onun adıyla ibadetine son ver. Ondan hayat bulduğunu, onunla hayata devam ettiğini ve ona d&ouml;neceğini g&ouml;z &ouml;n&uuml;nde bulundur. Yalnızca onun g&uuml;&ccedil; ve kuvvetine g&uuml;ven. Kuşkusuz Y&uuml;ce Allah&rsquo;tan başka hi&ccedil;bir g&uuml;&ccedil; veya kudret sahibi yoktur.</p>\n\n<h3>\n	Namaz Vakti</h3>\n\n<p>\n	Şehid-i Sani ş&ouml;yle buyuruyor: Y&uuml;ce Allah namaz vaktini onun huzuruna &ccedil;ıkıp kendisiyle buluşman i&ccedil;in bir buluşma vakti olarak belirlemiştir, ona dileklerini g&ouml;t&uuml;rebildiğin bir vakit olarak. Namaz vakti girdiğinde bu vakte bu g&ouml;zle bakmalısın ve bu vakitte Allah&rsquo;a yakınlık fırsatını yakalayabildiğin i&ccedil;in sevin&ccedil;li ve heyecanlı olmalısın. Allah&rsquo;ın huzuruna &ccedil;ıkmak i&ccedil;in temizlik yapıp bu buluşmaya yakışır g&uuml;zel giysilerini giymelisin. D&uuml;nyada g&uuml;&ccedil; ve iktidar sahibi olan bir insanın makamına &ccedil;ıktığında kendini hazırladığın gibi, onun yanında iken ağırbaşlı ve sakin g&ouml;r&uuml;nmeye &ccedil;alışırken aslında hem korku hem de heyecan ve sevin&ccedil; yaşadığın gibi Allah&rsquo;ın huzurunda da Allah&rsquo;ın y&uuml;celiğini anıp kendi eksikliğini g&ouml;z &ouml;n&uuml;nde bulundurmalısın.</p>\n\n<p>\n	Peygamber efendimizin (s.a.a) eşlerinden ş&ouml;yle nakledilmiştir: Resulullah (s.a.a) bizimle konuşurdu biz de onunla konuşurduk ancak namaz vakti girdiğinde Allah&rsquo;a &ouml;yle bir y&ouml;nelirdi ki bizi tanımazdı ve biz de onu tanımazdık.</p>\n\n<p>\n	Namaz vakti girdiğinde İmam Ali (a.s) titrek bir halde kendi etrafında d&ouml;nerdi. Bunun nedeni sorulduğunda ise ş&ouml;yle buyururdu: Allah&rsquo;ın g&ouml;klere ve yere sunup da taşımak istemedikleri emanetin geri verilme zamanı geldi.</p>\n\n<p>\n	Namaz vakti girdiğinde İmam Zeynel Abidin&rsquo;in (a.s) y&uuml;z&uuml; sararırdı.</p>\n\n<h3>\n	Namaz İ&ccedil;in Giyilen Giysi</h3>\n\n<p>\n	Ebu Hamid<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> ş&ouml;yle diyor: Mahrem yerlerin &ouml;rt&uuml;lmesine gelince bu b&ouml;lgelerin &ouml;rt&uuml;lmesi v&uuml;cudun ayıp yerlerinin &ouml;rt&uuml;l&uuml; kalması ve insanlara g&ouml;r&uuml;lmemesi i&ccedil;indir. İnsanın dış g&ouml;r&uuml;nt&uuml;s&uuml;n&uuml; diğer insanlar g&ouml;rebilirler. Ancak insanın i&ccedil; g&ouml;r&uuml;n&uuml;m&uuml; yalnızca Allah&rsquo;a a&ccedil;ıktır ve insanın i&ccedil; şeklini yalnızca Allah biliyor. Dolayısıyla insan, i&ccedil; g&ouml;r&uuml;n&uuml;m&uuml;yle ilgili &ccedil;irkinlikleri ve k&ouml;t&uuml; g&ouml;r&uuml;nt&uuml;y&uuml; g&ouml;z&uuml; &ouml;n&uuml;nde canlandırıp bir şekilde bu &ccedil;irkin g&ouml;r&uuml;n&uuml;m&uuml;n giderilmesi i&ccedil;in elinden gelen gayreti g&ouml;stermelidir. İnsan şunu bilmelidir ki bu g&ouml;r&uuml;nt&uuml;y&uuml; hi&ccedil; kimse Allah&rsquo;tan gizli tutamaz ve bu g&ouml;r&uuml;nt&uuml;n&uuml;n &ccedil;irkinliğini ancak pişmanlık, hay&acirc; ve Allah korkusu giderebilir. Bu bilin&ccedil; kişideki Allah korkusu ve hay&acirc;yı uyandırıp kendisini Allah karşısında k&uuml;&ccedil;&uuml;k g&ouml;rmesine ve &ccedil;ekingen bir kalple ona yaklaşmasına vesile oluyor.</p>\n\n<p>\n	Bunun sonucunda insan, Allah&rsquo;ın karşısında su&ccedil;larından dolayı pişmanlık duyup da utan&ccedil; i&ccedil;inde Mevla&rsquo;sına d&ouml;nen bir kul gibi duruyor ve utan&ccedil; ve korkunun verdiği hisle başını bile kaldıramıyor.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: M&uuml;min kula en &ccedil;ok yakışan giysi takva giysisidir ve kendisine verilebilecek en g&uuml;zel giysi iman giysisidir.</p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Takva giysisi en hayırlısıdır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Dış giysiye gelince, bu giysi, mahrem yerlerini &ouml;rts&uuml;nler diye Allah&rsquo;ın insanoğluna bahşetmiş olduğu bir nimettir. Bu, Allah&rsquo;ın hayvanlardan sakınıp &Acirc;dem&rsquo;in evlatlarına vermiş olduğu bir ayrıcalıktır ve m&uuml;minler i&ccedil;in, Allah&rsquo;ın farzlarını yerine getirebilmeleri i&ccedil;in kullandıkları bir ara&ccedil;tır.</p>\n\n<p>\n	En g&uuml;zel giysi, insanı Allah&rsquo;tan alıkoymayan giysidir. En hayırlı giysi insanı Allah&rsquo;a ş&uuml;kretmeğe, onu anıp onun yolunda gitmeğe sevk eden giysidir. En iyi giysi insanı kendini beğenmek, riya, &uuml;st&uuml;nl&uuml;k taslamak ve kibir y&ouml;n&uuml;ne sevk etmeyen giysidir. Kuşkusuz bu duygular insanın inancını zedeleyen etkenlerdir ve insanın kalbini karartıyor. Giysilerini giydiğinde Allah&rsquo;ın nasıl da kendi rahmetiyle senin g&uuml;nahlarını diğer insanlara &ouml;rtt&uuml;ğ&uuml;n&uuml; anmalısın.</p>\n\n<p>\n	Dış g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; giysilerle &ouml;rtt&uuml;ğ&uuml;n gibi i&ccedil; g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; de sadakat ile &ouml;rtmelisin. Ama her zaman i&ccedil;in i&ccedil; g&ouml;r&uuml;n&uuml;m&uuml;n Allah korkusu giysisiyle &ouml;rt&uuml;l&uuml; olmalıdır dış g&ouml;r&uuml;n&uuml;m&uuml;n ise Allah&rsquo;a itaat giysisiyle. Y&uuml;ce Allah insanlara dış g&ouml;r&uuml;n&uuml;mlerini &ouml;rtebilmeleri i&ccedil;in giysi vermiştir ve i&ccedil; g&ouml;r&uuml;n&uuml;mlerini g&uuml;nahlar ve k&ouml;t&uuml; ahlakın vermiş olduğu &ccedil;irkin g&ouml;r&uuml;n&uuml;m&uuml;nden kurtarabilmeleri i&ccedil;in t&ouml;vbe ve pişmanlık kapısını a&ccedil;mıştır. Bundan kendin i&ccedil;in ders &ccedil;ıkarmalısın.</p>\n\n<p>\n	Hi&ccedil; kimsenin ayıbını diğer insanlara a&ccedil;mamalısın. Zira Allah&rsquo;ın seninle ilgili &ouml;rtm&uuml;ş olduğu &ccedil;irkinlikler a&ccedil;mak istediğin kusurdan daha b&uuml;y&uuml;kt&uuml;r. Kendi kusurlarına odaklan ve seni ilgilendirmeyen şeyler ve kişilerle uğraşma.</p>\n\n<p>\n	&Ouml;m&uuml;r sermayeni başka insanların yaptıklarıyla uğraşmakla boşa harcama. Bu sermayeyi başkalarıyla uğraşmak yolunda harcayıp kendini felakete s&uuml;r&uuml;kleme. Kuşkusuz kendi g&uuml;nahlarından gafil olmak y&uuml;ce Allah&rsquo;ın verebileceği en b&uuml;y&uuml;k d&uuml;nyevi ve uhrevi azaplardan biridir. İnsan, kendi kusurlarına odaklanıp inancıyla ilgili kusurları gidermeğe &ccedil;alıştığı s&uuml;rece Allah&rsquo;ın rahmet denizine dalan bir kul misalidir ve bu s&uuml;re boyunca hikmet ve beyan cevherlerinden faydalanacaktır.<br />\n	Ancak kendi g&uuml;nahlarını unutup kusurlarına vakıf olmadığı s&uuml;rece kendi haline bırakılmış bir insan misalidir ve bu insan hi&ccedil;bir zaman felaha eremez.</p>\n\n<h3>\n	Namaz Kılınan Mek&acirc;n</h3>\n\n<p>\n	Şehid-i Sani ş&ouml;yle diyor: Namaz kılacağın mek&acirc;nda dururken kendini sultanların sultanı huzurunda bilmelisin, ona seslenip, ona yalvarıp rahmet g&ouml;z&uuml;yle sana bakması i&ccedil;in dua etmelisin. Bu amacın ger&ccedil;ekleşmesi i&ccedil;in ise m&uuml;mk&uuml;n olduk&ccedil;a Cami ve kutsal mek&acirc;nlar gibi bu iş i&ccedil;in en uygun olan yerleri se&ccedil;melisin. Kuşkusuz y&uuml;ce Allah bu mek&acirc;nları duaları kabul ettiği, rahmetiyle kucak a&ccedil;tığı, mağfiret ve rızasının bol olduğu yerler olarak kılmıştır. Dolayısıyla bu mek&acirc;nlara s&uuml;k&ucirc;net ve vakar i&ccedil;inde girmelisin ve kalbinin huşu ve inkisar i&ccedil;inde olmasına dikkat etmelisin. Allah&rsquo;ın, seni, halis kullarından kılması i&ccedil;in ve ge&ccedil;mişteki ihlaslı kullara kavuşturması i&ccedil;in dua etmelisin.</p>\n\n<p>\n	Şu anda sırat k&ouml;pr&uuml;s&uuml;n&uuml;n &uuml;zerinden ge&ccedil;iyormuşsun gibi hal ve hareketlerinde Allah&rsquo;ı g&ouml;z &ouml;n&uuml;nde bulundurmalısın. Her zaman i&ccedil;in korku ve &uuml;mit i&ccedil;inde olmalısın. Bu halde iken kalbin huşu i&ccedil;inde olacaktır, ilahi rahmeti kazanmak y&ouml;n&uuml;nde gerekli hazırlığa sahip olacaksın ve Allah&rsquo;ın l&uuml;tuf ve inayetini kazanma kabiliyetine sahip olacaksın.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Caminin kapısına geldiğinde, ancak temiz insanların girebildiği bir Sultan&rsquo;ın derg&acirc;hına geldiğini d&uuml;ş&uuml;nmelisin, ancak temiz insanların kendisiyle oturup konuşabileceği bir sultanın yanına gittiğini d&uuml;ş&uuml;nmelisin ve bu sultanın huzurunda gaflete kapılıp yanlış davranışlarda bulunmaktan sakınıp korkmalısın. Şunu bilmelisin ki o sana karşı adaletle yaklaşabileceği gibi fazl ve ihsanıyla da yaklaşabilir. Dilerse sana acıyıp fazl ve rahmetiyle senin kendisine sunduğun az miktardaki ibadetini kabul edip karşılığında sana b&uuml;y&uuml;k m&uuml;k&acirc;fatlar verebilir. Dilerse adaletiyle sana y&ouml;nelip senden gerekli sadakat ve ihlas talebinde bulunabilir ve yapmış olduğun &ccedil;ok miktardaki ibadetlerini geri &ccedil;evirebilir.</p>\n\n<p>\n	&ldquo;Kuşkusuz o dilediğini yapandır&rdquo;.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Onun karşısındaki yoksulluğunu, kusurlarını ve ezikliğini dile getirmelisin. Ona ibadet etmek i&ccedil;in ona y&ouml;nelmişsin ve ona yakınlaşmak i&ccedil;in burada durmuşsun. B&uuml;t&uuml;n sırlarını ona a&ccedil;malısın ve şunu bilmelisin ki hi&ccedil; kimsenin sırları ona saklı değildir. Onun karşısında durduğunda, en yoksul kulu gibi durmalısın.</p>\n\n<p>\n	Seni Allah&rsquo;tan alıkoyan her şeyi kalbinden &ccedil;ıkarmalısın. Y&uuml;ce Allah, ancak en temiz olanları ve en şaibesiz olanları kabul eder. İsminin hangi divanda yazıldığına bak. Onunla birlikte olup onunla konuşmaktan haz alıyorsan, onun rahmet ve keramet kadehini yudumluyorsan, onun sana baktığını ve seninle konuştuğunu hissedebiliyorsan giriş izni sana verilmiştir ve g&uuml;venle onun huzuruna &ccedil;ıkabilirsin. Aksi takdirde dur ve b&uuml;t&uuml;n &ccedil;areleri t&uuml;kenmiş, b&uuml;t&uuml;n arzularını yitirmiş &ccedil;aresiz bir kul gibi ona yalvar. Y&uuml;ce Allah sendeki sadakati g&ouml;rd&uuml;ğ&uuml;nde rahmet ve şefkat g&ouml;z&uuml;yle sana bakacaktır ve seni dilediğin mevkie ulaştıracaktır. Kuşkusuz Allah, mutlak c&ouml;mertlik sahibidir ve rızasını kazanmak i&ccedil;in kapısına gelen &ccedil;aresiz kullarına ikramda bulunmayı seviyor. Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;(Onlar mı hayırlı) yoksa darda kalana kendine yalvardığı zaman karşılık veren ve (başındaki) sıkıntıyı gideren mi?&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h3>\n	Kıbleye Y&ouml;nelmek</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Kıbleye y&ouml;nelmek, v&uuml;cudun diğer şeylere sırt &ccedil;evirip de K&acirc;be&rsquo;ye y&ouml;nelmesi anlamındadır. Acaba yalnızca bununla yetinip de, kalbin diğer şeylere sırt &ccedil;evirip Allah&rsquo;a y&ouml;nelmesinden gafil olmak ne kadar doğru olabilir? Kesinlikle hayır! Bizden asıl istenilen şey budur zaten.</p>\n\n<p>\n	Bizden yapmamızı istedikleri bu g&ouml;r&uuml;n&uuml;rdeki işler tamamen kalbin harekete ge&ccedil;mesi i&ccedil;indir, v&uuml;cudumuzun sakin bir şekilde belirli bir y&ouml;nde durmasıyla kalbe karşı itaatk&acirc;r olmaları i&ccedil;indir. Zira v&uuml;cudumuz kalbin dediği y&ouml;nde durup onun komutlarıyla hareket etmeyecek olursa kalp yenilgiye uğrayacaktır ve Allah&rsquo;a y&ouml;nelemeyecektir. Dolayısıyla kalbin de v&uuml;cudunla birlikte aynı y&ouml;nde hareket etmelidir.</p>\n\n<p>\n	Şunu bilmelisin ki v&uuml;cut ancak diğer şeylere sırt &ccedil;evirerek K&acirc;be&rsquo;ye y&ouml;neldiği gibi kalp de ancak Allah dışındaki t&uuml;m varlıklardan soyutlanarak ona y&ouml;nelebilir. Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: B&uuml;t&uuml;n kalbiyle Allah&rsquo;a y&ouml;nelerek namaza duran kişi, annesinden yeni doğmuş gibi g&uuml;nahsız olarak namazını bitirecektir.</p>\n\n<p>\n	Peygamber efendimizin (s.a.a) ş&ouml;yle buyurduğu rivayet edilmiştir: Acaba namaz esnasında y&uuml;z&uuml;n&uuml; diğer y&ouml;nlere &ccedil;eviren kişi Y&uuml;ce Allah&rsquo;ın onun y&uuml;z&uuml;n&uuml; bir eşek y&uuml;z&uuml;ne d&ouml;nd&uuml;rmesinden korkmuyor mu?</p>\n\n<p>\n	Peygamber efendimizin (s.a.a) bu buyruğu aslında namaz esnasında y&uuml;ce Allah&rsquo;ın y&uuml;celiğini g&ouml;z &ouml;n&uuml;nde bulundurup ondan başkasına itina etmemenin &ouml;nemini anlatmak i&ccedil;indir. Dikkatini sağına soluna veren kişi bu halde Allah&rsquo;a y&ouml;nelmiş olamaz, bu halde onun y&uuml;celiğini algılayamaz ve bu durumun uzun s&uuml;re devam etmesi halinde kalbinin bir merkep gibi d&uuml;ş&uuml;ncesiz ve akılsız bir hale gelmesi uzak bir ihtimal değildir.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	Kıbleye doğru durduğunda kalbini t&uuml;m d&uuml;nya, i&ccedil;indekiler ve b&uuml;t&uuml;n insanlardan soyutla. Seni Allah&rsquo;tan uzaklaştıran t&uuml;m d&uuml;ş&uuml;nceleri aklından &ccedil;ıkar ve b&uuml;t&uuml;n kalbinle yalnızca Allah&rsquo;ın azametine bak. Y&uuml;ce Allah&rsquo;ın Kuranı Kerim&rsquo;de buyurduğu g&uuml;n&uuml; hatırla:</p>\n\n<p>\n	&ldquo;Orada herkes ge&ccedil;mişte yaptıklarının ne olduğunu anlar. Artık onlar ger&ccedil;ek sahipleri olan Allah&rsquo;a d&ouml;nd&uuml;r&uuml;lm&uuml;şlerdir. Uydurmakta oldukları şeyler (b&acirc;tıl tanrıları) da onları terk edip kaybolmuştur&rdquo;.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Onun karşısında duracağın bu g&uuml;n&uuml; hatırla ve korku ve &uuml;mit i&ccedil;inde ona y&ouml;nel.</p>\n\n<h3>\n	Namaz Esnasında Ayakta Durmak</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Namaz i&ccedil;in dengeli bir şekilde ayakta durmak, insanın, b&uuml;t&uuml;n kalbi ve v&uuml;cuduyla Allah&rsquo;ın huzuruna &ccedil;ıkması anlamındadır. Dolayısıyla bu halde iken insanın en &uuml;stteki organı yani başı, eğik ve aşağıya doğru olmalıdır. Başın bu şekilde eğilmesi, kalbin huşu i&ccedil;inde olmasına ve kibirden arınıp eziklik i&ccedil;inde rabbine y&ouml;nelmesine vesile olacaktır. İnsan bu halde iken hesap g&uuml;n&uuml;ndeki rabbinin karşısındaki duruşunu anıp bu duyguyla Allah&rsquo;a y&ouml;nelmelidir.</p>\n\n<p>\n	İnsan bu halde iken, Y&uuml;ce Allah&rsquo;ın huzurunda durduğunu ve Y&uuml;ce Allah&rsquo;ın onun yapmış olduğu b&uuml;t&uuml;n işlerden haberdar olduğu bilinciyle onun karşısında durmalıdır. Dolayısıyla onun y&uuml;celiğini anlamaktan aciz olsak bile en azından b&uuml;y&uuml;k bir h&uuml;k&uuml;mdarın karşısında sergilediğimiz saygılı duruşla onun karşısında durmalıyız.</p>\n\n<p>\n	İbadet ederken &ccedil;ok sevdiğimiz iyi bir insan veya iyi g&ouml;r&uuml;nmek istediğimiz bir insan bizi izliyor d&uuml;ş&uuml;ncesiyle ibadet edecek olursak, bu insan nezdindeki değerimizi yitirmemek i&ccedil;in ibadetteki hal ve hareketlerimiz &ccedil;ok temkinli, istikrarlı, iyi g&ouml;r&uuml;n&uuml;ml&uuml; ve huşu i&ccedil;inde olacaktır. Aciz bir insanın g&ouml;z&uuml;nde değerli g&ouml;r&uuml;nmek bizi bunca temkinli davranmaya itebiliyorsa kendimizden utanıp ş&ouml;yle demeliyiz: &ldquo;acaba neden insanlardan &ccedil;ekindiğim kadar Allah&rsquo;tan &ccedil;ekinmiyorum? Acaba ilahi muhabbet ve sevgi benim i&ccedil;in &ouml;nemli değil mi? Acaba insanlar mı &ccedil;ekinmeği daha &ccedil;ok hak ediyorlar Allah mı?&rdquo;</p>\n\n<p>\n	Peygamber efendimize (s.a.a) &ldquo;Allah&rsquo;tan hay&acirc; etmek ne demektir&rdquo; diye sorulduğunda ş&ouml;yle buyurdular: Ailendeki iyi bir insandan hay&acirc; ettiğin gibi ondan da aynı şekilde hay&acirc; etmelisin.</p>\n\n<h3>\n	Allah&rsquo;a Y&ouml;nelmek</h3>\n\n<p>\n	Şehid-i Sani ş&ouml;yle buyuruyor: Tekbir getirip Allah&rsquo;a y&ouml;neldiğinde Allah&rsquo;ın y&uuml;celiğini g&ouml;z &ouml;n&uuml;nde bulundur ve kendi k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;n&uuml; d&uuml;ş&uuml;n. Onun y&uuml;celiği karşısında yaptığın ibadetin ne denli değersiz olduğunu, ne yaparsan yap ger&ccedil;ek anlamda onun hakkını &ouml;deyemediğini ve hi&ccedil;bir şekilde hakkıyla ona kulluk edemeyeceğini d&uuml;ş&uuml;n.</p>\n\n<p>\n	&ldquo;Allahumme entel-melikul-hakkul-mubin&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> dediğinde onun m&uuml;lk&uuml;n&uuml;n b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;, kudretinin genişliğini ve b&uuml;t&uuml;n &acirc;lemleri kapsadığını d&uuml;ş&uuml;n. Ardından inkisar ve huşu ile kendine d&ouml;n, g&uuml;nahlarını dile getirip onlardan &ouml;t&uuml;r&uuml; mağfiret dile ve ş&ouml;yle dua et: Allah&rsquo;ım yapmış olduğum k&ouml;t&uuml;l&uuml;klerimi biliyorsun. Kendime zulmettim. G&uuml;nahlarımı affet. Kuşkusuz ancak sen g&uuml;nahları affedebilirsin.</p>\n\n<p>\n	&ldquo;Lebbeyk ve s&acirc;&rsquo;deyk vel-hayru bi-yedeyk&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> dediğinde onun sana y&ouml;neltmiş olduğu bu daveti g&ouml;z &ouml;n&uuml;nde bulundurmalısın. Allah&rsquo;ın karşısındaki duruşunu g&ouml;z &ouml;n&uuml;nde canlandırmalısın. Allah&rsquo;ın, kullarına yakın olduğunu, dua edenlerin duasını kabul ettiğini, d&uuml;nya ve ahiret hayrının yalnızca onun elinde olduğunu d&uuml;ş&uuml;n&uuml;p onu b&uuml;t&uuml;n eksiklikler ve k&ouml;t&uuml;l&uuml;klerden uzak g&ouml;rmelisin.</p>\n\n<p>\n	&ldquo;Şer senden değildir ve ger&ccedil;ek hidayet ancak senin verdiğin hidayettir&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> diyerek yalnızca onun hidayet kaynağı olduğunu dile getir. &ldquo;Abduke vebnu abidike, minke ve bike ve leke ve ileyk&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> diyerek yalnızca ona kulluk ettiğini, var olduğun her an i&ccedil;in ondan hayat aldığını ve ona d&ouml;neceğini dile getirmelisin. Bu duayı okuyarak ondan varlık bulduğunu, var olmakta ona bağlı olduğunu, ona ait olduğunu ve ona d&ouml;neceğini dile getirmiş olursun.</p>\n\n<p>\n	&ldquo;Yaratmaya başlayan, sonra onu tekrarlayan O&rsquo;dur ki bu, O&rsquo;nun i&ccedil;in pek kolaydır. G&ouml;klerde ve yerde (tecelli eden) en y&uuml;ce sıfat O&rsquo;nundur. O, mutlak g&uuml;&ccedil; ve hikmet sahibidir&rdquo;.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bu ger&ccedil;ekleri d&uuml;ş&uuml;nerek y&uuml;ce &acirc;lemden sana a&ccedil;ılan kapıya y&ouml;nel ve bu y&uuml;ce &acirc;lemden sana y&ouml;neltilen saklı ve ince ger&ccedil;eklere kucak a&ccedil;.</p>\n\n<h3>\n	Niyet</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Niyet&rsquo;e gelince, Allah&rsquo;ın namaz konusundaki emrini g&uuml;zel bir şekilde yerine getirmek y&ouml;n&uuml;nde azimli olmalısın. Namazı bozan veya değerini d&uuml;ş&uuml;ren işlerden uzak durmak y&ouml;n&uuml;nde azimli olmalısın. B&uuml;t&uuml;n bunları yalnızca ve yalnızca Allah i&ccedil;in yapmalısın, onun m&uuml;k&acirc;fatını elde etmek i&ccedil;in, onun azabından korunmak i&ccedil;in ve onun rızasına ulaşabilmek i&ccedil;in. Bunca g&uuml;nah ve kusuruna rağmen sana namaz kılma başarısı veren Allah&rsquo;a minnettar olduğunu g&ouml;z &ouml;n&uuml;nde bulundurmalısın.</p>\n\n<p>\n	Onunla konuşmanın ne denli değerli olduğunu, kiminle, nasıl ve neden konuştuğunu unutmamalısın. İşte bu halde iken insanın ter d&ouml;k&uuml;p Allah&rsquo;ın heybeti karşısında titremeye başlaması ve korkudan y&uuml;z&uuml;n&uuml;n sararması elde değil.</p>\n\n<h3>\n	Tekbir Getirmek</h3>\n\n<p>\n	Tekbir&rsquo;in anlamı şudur: Allah her şeyden b&uuml;y&uuml;kt&uuml;r veya vasfedilmekten y&uuml;cedir veya duyularla algılanmaktan y&uuml;cedir veya diğer varlıklarla kıyaslanmaktan y&uuml;cedir.</p>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Dilinle tekbir getirdiğinde kalbinle bunu yalanlamamalısın. Şayet Allah&rsquo;tan daha y&uuml;ce bir şeyin varlığına kalbinde inanıyorsan, her ne kadar tekbir getirerek doğru bir s&ouml;z sile getiriyor olsan da Y&uuml;ce Allah senin yalancı olduğuna şehadet edecektir. Aynen &ldquo;Sen Allah&rsquo;ın Resul&uuml;s&uuml;n&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> diyerek peygamber efendimizin peygamberliğine inandıklarını dile getiren m&uuml;nafıkların yalancı olduğuna tanıklık ettiği gibi.</p>\n\n<p>\n	Şayet nefsani isteklerin sana galip gelmişse ve bu istekleri ilahi emirlere tercih edip daha &ccedil;ok onların istediği y&ouml;nde hareket ediyorsan, işte bu durumda ger&ccedil;ekte bu isteklerini ilah edinmişsin ve tekbir getirdiğinde dille s&ouml;ylenen birka&ccedil; kelime dışında bir şey yapmamışsın. Kalbin onaylamadığı birka&ccedil; kelime. Acaba t&ouml;vbe ve istiğfar kapısı a&ccedil;ık olmasaydı bunu yapmaktan daha tehlikeli bir iş olabilir miydi? Allah&rsquo;ın c&ouml;mertliği ve affı olmasaydı bundan daha korkun&ccedil; bir davranış olabilir miydi?</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Tekbir getirdiğinde Allah&rsquo;ın y&uuml;celiği hari&ccedil;, yerle g&ouml;k arasında var olan t&uuml;m varlıkları k&uuml;&ccedil;&uuml;k g&ouml;rmelisin. Kuşkusuz y&uuml;ce Allah, Dille s&ouml;ylenip de kalben yalanlanan bir tekbir sesi duyduğunda bu kişiye ş&ouml;yle sesleniyor: Ey yalancı, beni mi kandırmak istiyorsun? İzzetime ve y&uuml;celiğime yemin ederim ki beni anmanın hazzını senden sakınacağım, bana yaklaşmana izin vermeyeceğim ve benimle konuşmanın sevincini sana yaşatmayacağım.</p>\n\n<p>\n	&Ouml;yleyse namaz kılarken kalbini denetlemelisin. İbadetin hazzını sevincini ve g&uuml;zel tadını alıyorsan, onunla konuşmak seni sevindiriyorsa ve onun huzurunda olmak sana haz veriyorsa dile getirmiş olduğun tekbir ger&ccedil;ek bir tekbirdir. Aksi halde onunla konuşmanın hazzını yaşayamıyorsan ve ibadetin g&uuml;zel tadını alamıyorsan, bu, s&ouml;ylemiş olduğun tekbirin Allah tarafından yalanlandığı, onun kapısından kovulduğun g&ouml;steriyor.</p>\n\n<h3>\n	Namazdan &Ouml;nce Okunan Dua</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Namaza başlamadan &ouml;nce okunan duanın başlangıcında ş&ouml;yle diyoruz: &ldquo;Veccehtu vechi lillezi feteres-semavati vel-erz hanifen muslima&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>. Buradaki &ldquo;Vech&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> kelimesi, v&uuml;cudumuzdaki y&uuml;z anlamında değildir. Zira namaz esnasında bu y&uuml;z&uuml;m&uuml;z&uuml; kıbleye d&ouml;n&uuml;yoruz ve Y&uuml;ce Allah elle g&ouml;sterilen bir y&ouml;nde sınırlandırmaktan beridir. Allah&rsquo;a y&ouml;nelen y&uuml;z ancak, g&ouml;kleri ve yeri yaratan Allah&rsquo;a y&ouml;nelen kalbimizin y&uuml;z&uuml; olabilir. &Ouml;yleyse bunu s&ouml;ylerken kalbinin y&uuml;z&uuml;ne bakmalısın. Acaba evde, &ccedil;arşıda, peşinde olduğu isteklerinin yanında mıdır? Nefsani isteklerin peşinde midir? Yoksa g&ouml;kleri ve yeri yaratan Allah&rsquo;ın yanında mıdır?</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz onunla konuşmaya başlarken yalan konuşmakla başlamak &ccedil;ok b&uuml;y&uuml;k bir haksızlıktır. İnsanın kalp y&uuml;z&uuml; ancak diğer şeylere sırtını &ccedil;evirdikten sonra Allah&rsquo;a y&ouml;nelebilir. &Ouml;yleyse b&uuml;t&uuml;n hallerinde bunu koruyamıyor olsan da yalancı olmamak i&ccedil;in en azından bu duayı dile getirdiğin sırada kalbini diğer şeylerden koparmaya &ccedil;alışmalısın.</p>\n\n<p>\n	&ldquo;Hanifen muslima&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> dediğinde ise şunun bilincinde olmalısın ki ger&ccedil;ek M&uuml;sl&uuml;man, insanların, onun dilinden ve elinden şik&acirc;yet&ccedil;i olmadığı kişidir. &Ouml;yleyse bunu dile getirirken ger&ccedil;ekte b&ouml;yle bir kişiliğe sahip değil isen, bu duayı okuyarak yalan s&ouml;yl&uuml;yorsun ve bu halinden kurtulabilmek i&ccedil;in b&uuml;t&uuml;n gayretini g&ouml;stermelisin, şimdiye kadar yapmış olduğun yanlışlıklardan d&ouml;n&uuml;p bu yanlışlıkların telafisi i&ccedil;in elinden geleni yapmalısın.</p>\n\n<p>\n	&ldquo;ve ma ene minel-m&uuml;şrikin&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> dediğinde ise gizli şirki d&uuml;ş&uuml;nmelisin. Y&uuml;ce Allah ş&ouml;yle buyuruyor: Artık Rabbiyle buluşmayı uman iyi işlerde bulunsun ve Rabbinin kulluğunda hi&ccedil;bir kimseyi eş tutmasın.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Bu ayet, ibadetlerinde Allah&rsquo;ın rızasını insanların rızasıyla birlikte kasteden insanlarla ilgilidir. Bu t&uuml;r bir şirkten uzak durmaya &ccedil;alış. B&ouml;yle bir şirke sahip olmana rağmen &ldquo;ben m&uuml;şriklerden değilim&rdquo; derken kendinden utanmalısın. Şirkin azı da &ccedil;oğu da &ccedil;ok &ccedil;irkindir.</p>\n\n<p>\n	Duanın &ldquo;Mehyaye ve memati lillah&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> b&ouml;l&uuml;m&uuml;n&uuml; okurken bu s&ouml;z&uuml;n, kendisi i&ccedil;in değil de mevlası i&ccedil;in yaşayan bir kulun s&ouml;z&uuml; olduğunun bilincinde olmalısın. Dolayısıyla oturup kalkması, g&uuml;lmesi ve &ouml;fkelenmesi ve kısaca hayatı boyunca yaptıkları veya yapmadıkları d&uuml;nya iştiyakından kaynaklanan bir insan kesinlikle bu s&ouml;zle uyum i&ccedil;inde değildir.</p>\n\n<h3>\n	İstiaze<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: &ldquo;E&rsquo;uzu billahi mineş-şeytanir-recim&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> dediğinde şunun bilincinde olmalısın ki şeytan senin d&uuml;şmanındır, yerine getirmediği bir secdeden &ouml;t&uuml;r&uuml; Allah&rsquo;ın lanetini kazanmıştır ve senin Allah&rsquo;a yaptığın secdeleri, onunla olan m&uuml;nacatını kıskandığı i&ccedil;in senin kalbini Allah&rsquo;tan d&ouml;nd&uuml;rmek istiyor.</p>\n\n<p>\n	Ayrıca şunu bilmelisin ki ger&ccedil;ek anlamda Allah&rsquo;a sığınmak &ldquo;Allah&rsquo;ım sana sığınıyorum&rdquo; demekle değil de yaptıklarınla, yani onun sevdiği işleri yapıp onun sevmediği işlerden uzak durmakla m&uuml;mk&uuml;n olabilir. Nitekim bir d&uuml;şman veya yırtıcı bir hayvanın saldırısına maruz kalan kişi &ldquo;senden bana zarar gelmemesi i&ccedil;in bu kaleye sığınıyorum&rdquo; demekle bu kişi veya hayvanın vereceği zarardan kurtulamaz ve ancak orayı terk edip g&uuml;venilir bir yere sığınarak bu durumdan kurtulabilir. Aynı şekilde şeytanın &ccedil;ok hoşlandığı ancak Allah&rsquo;ın buğzettiği nefsani isteklerin esiri olup da yalnızca dille Allah&rsquo;a sığınmak kişiye bir yarar sağlamayacaktır.</p>\n\n<p>\n	İnsan, dille s&ouml;ylediği bu s&ouml;z&uuml; yaptıklarıyla desteklemelidir ve yaptıklarıyla Allah&rsquo;ın kalesine sığınarak şeytanın şerrinden korunmalıdır. Allah&rsquo;ın kalesi ise La ilahe illallah&rsquo;tır.</p>\n\n<p>\n	Peygamber efendimiz (s.a.a) Y&uuml;ce Allah&rsquo;ın ş&ouml;yle buyurduğunu nakletmiştir: La ilahe illallah benim kalemdir. Bu kaleye ancak Allah&rsquo;tan başka ilah edinmeyenler sığınabilir. &ldquo;Nefsani isteklerini ilah edinenler&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> ise Allah&rsquo;ın kalesinde değil de şeytanın tuzağındadırlar.</p>\n\n<p>\n	Ayrıca şunu bilmelisin ki şeytanın tuzaklarından biri, namaz esnasında s&ouml;ylediğin zikir ve duaların anlamına y&ouml;nelmemen i&ccedil;in seni ahiret ve iyi işler planlamak gibi d&uuml;ş&uuml;ncelerle meşgul etmektir. Bunu bilmelisin ki namazda okuduğun kuranın anlamından seni alıkoyan b&uuml;t&uuml;n d&uuml;ş&uuml;nceler şeytandandır. Kuşkusuz namaz esnasında bizden istenen şey dilimizi hareket ettirmek değildir. Bizden istenen şey okuduğumuz şeylerin anlamını d&uuml;ş&uuml;nerek okumaktır.</p>\n\n<p>\n	İnsanlar namazdaki kıraatlerini yerine getirirken &uuml;&ccedil; grup halindedirler. Bazıları ne dediklerinin farkında olmadan yalnızca dillerini hareket ettiriyorlar. Bazıları sadece dillerini hareket ettirmiyorlar, aynı zamanda kalpleriyle de ne dediklerini d&uuml;ş&uuml;n&uuml;yorlar ve aynen başka bir insanın dediklerini duyar gibi s&ouml;yledikleri s&ouml;zc&uuml;klerin anlamına dikkat ediyorlar. Bu, Ashabul-Yemin&rsquo;in<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> bir &ouml;zelliğidir. Bazıları ise dillerini kullanmadan &ouml;nce dile getirecekleri s&ouml;zc&uuml;klerin anlamını d&uuml;ş&uuml;n&uuml;p daha sonra dillerini hareket ettiriyorlar.</p>\n\n<p>\n	Dil, kalbin terc&uuml;manı olabildiği gibi kalbin &ouml;ğretmeni de olabilir. Bu ikisi &ccedil;ok farklıdır. Mukarreb kullarda ise dil, kalbin terc&uuml;manıdır.</p>\n\n<p>\n	&Ouml;yleyse namaz esnasında huşu i&ccedil;inde olmaya &ouml;zen g&ouml;sterdiğin gibi kalbinin de uyanık olmasına dikkat etmelisin.</p>\n\n<h3>\n	Huşu ve Kalp Uyanıklığı</h3>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Onlar ki, namazlarında huş&ucirc; i&ccedil;indedirler.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Diğer bir yerde ise ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Vay olsun o namaz kılanlara ki namazlarından gafildirler.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Y&uuml;ce Allah bu insanları, namaz kılmadıkları i&ccedil;in değil, namaz kıldıkları halde namazdan gafil oldukları i&ccedil;in kınamıştır.</p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Sarhoşken, ne s&ouml;ylediğinizi bilinceye dek namaza yaklaşmayın.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu ayeti kerimede d&uuml;nya sarhoşluğuna işaret edilmiştir. Zira h&uuml;km&uuml;n sebebi a&ccedil;ık&ccedil;a ifade edilmiştir.</p>\n\n<p>\n	Diğer bir yerde ise ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Gafillerden olma.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p style=\"margin-left:14.15pt;\">\n	Beni anmak i&ccedil;in namaz kıl.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: D&uuml;nya d&uuml;ş&uuml;ncesine kapılmadan iki rek&acirc;t namaz kılabilen kişinin t&uuml;m ge&ccedil;miş g&uuml;nahları bağışlanıyor.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: Farz namazını kılmak istediğinde bu namazı vaktinde kılmaya &ouml;zen g&ouml;ster ve bir daha namaz kılamayacakmış gibi hayatının son namazını kılarmış&ccedil;asına bu namazını yerine getir.</p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Namaz kılarken v&uuml;cuduyla beraber kalbiyle de namaz kılmayan kişinin namazına Y&uuml;ce Allah itina g&ouml;stermez.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: Y&uuml;ce Allah yalnızca bir namazını kabul etmiş olduğu kulunu azap etmez. Y&uuml;ce Allah yalnızca bir iyiliğini kabul etmiş olduğu kulunu azap etmez.</p>\n\n<p>\n	Hz İbrahim (a.s) namaz kılarken, ağlama sesi bir mil &ouml;teden duyulabiliyordu ve namaz esnasında kaynayan bir kazan gibi olduğu rivayet edilmiştir.</p>\n\n<p>\n	İmam Hasan (a.s) abdest alınca y&uuml;z&uuml;n&uuml;n rengi değişirdi. &ldquo;neden b&ouml;ylesin?&rdquo; diye sorulduğunda ise ş&ouml;yle buyuruyordu: Y&uuml;ce arş sahibinin karşısına &ccedil;ıkacak olan birisinin rengi değişmelidir. Aynı durum İmam Zeynel Abidin (a.s) ile ilgili de nakledilmiştir.</p>\n\n<p>\n	İmam Zeynel Abidin (a.s) abdest alınca y&uuml;z&uuml;n&uuml;n rengi sararırdı ve ailesi &ldquo;her namazda neden bu hale geliyorsunuz?&rdquo; diye sorduğunda ise ş&ouml;yle buyuruyorlardı: Acaba kimin karşısına &ccedil;ıkacağımı biliyor musunuz?</p>\n\n<p>\n	İmam Zeynel Abidin (a.s) namaz kılarken sırtındaki aba yere d&uuml;şt&uuml; ancak İmam (a.s) bunu d&uuml;zeltmek i&ccedil;in hi&ccedil;bir şey yapmayınca bunu g&ouml;ren bir şahıs İmam&rsquo;a (a.s) bunun sebebini sordu ve İmam Zeynel Abidin (a.s) ş&ouml;yle buyurdular: Kimin karşısında olduğumu bilmiyor musun? Y&uuml;ce Allah ancak bilin&ccedil;li bir şekilde kılınan namazı kabul ediyor. Soruyu soran şahıs &ldquo;&ouml;yleyse helak olduk&rdquo; deyince İmam Zeynel Abidin (a.s) ş&ouml;yle buyurdular: Hayır, y&uuml;ce Allah bu eksikliklerimizi kıldığımız s&uuml;nnet namazlarla kapatıyor.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: İmam Zeynel Abidin (a.s) namaza durduğunda y&uuml;z&uuml;n&uuml;n rengi değişirdi ve secdeden kalktığında y&uuml;z&uuml;nden başından ter damlaları d&ouml;k&uuml;l&uuml;rd&uuml;.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: Babam İmam Muhammed Bakır (a.s) ş&ouml;yle buyururdu: İmam Zeynel Abidin namaza durduğunda, r&uuml;zg&acirc;rın ancak yapraklarını hareket ettirebildiği bir ağa&ccedil; gibi hareketsizce dururdu.</p>\n\n<p>\n	Ebu Hamid ve diğer ahlak &acirc;limleri namazı eksiksiz kılan &ouml;zelliklerin altı &ouml;zellikten ibaret olduğunu s&ouml;ylemişlerdir; Kalbin Allah&rsquo;a y&ouml;nelmesi, onunla konuşması, Allah&rsquo;ın y&uuml;celiğini anmak ve onun karşısında kendini k&uuml;&ccedil;&uuml;k g&ouml;rmek, Allah&rsquo;ın fazlına g&ouml;z dikmek ve Allah&rsquo;tan hay&acirc; etmek.</p>\n\n<p>\n	Birinci &ouml;zellik: Kalbin Allah&rsquo;a y&ouml;nelmesi.</p>\n\n<p>\n	Namaz esnasında insan ancak bu halde yaptığı ve dile getirdiği şeylerin dışındaki her şeyi kalbinden &ccedil;ıkarabilirse ger&ccedil;ek anlamda kalbiyle Allah&rsquo;a y&ouml;nelmiştir. Bunu yapabilirse bildiklerine amel giysisi giydirmeği başarmıştır ve Allah dışındaki varlıklara sırtını d&ouml;nm&uuml;şt&uuml;r. Bu haldeki bir insan ger&ccedil;ek anlamda Allah&rsquo;a y&ouml;nelmiştir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İkinci &ouml;zellik: Allah&rsquo;la konuşmak.</p>\n\n<p>\n	Bu &ouml;zellik, Kalbin Allah&rsquo;a y&ouml;nelmesinin &ouml;tesinde bir &ouml;zelliktir. Kalp, kelimelerle Allah&rsquo;a y&ouml;neliyor olduğu halde kelimelerin anlamıyla Allah&rsquo;a y&ouml;nelmemiş olabilir. Allah ile konuşmak &ouml;zelliğinin anlamı, s&ouml;ylenen s&ouml;zlerin anlamlarını bilerek ve bu anlamları d&uuml;ş&uuml;nerek s&ouml;ylemektir. B&ouml;yle olunca insanların bu aşamadaki konum ve makamları &ccedil;ok farklılık kazanabilir. Zira insanların Kur&rsquo;an ayetleri ve namazda s&ouml;ylenen zikir ve dualar konusundaki bilgisi &ccedil;ok farklı olabilir. İnsanın namaz dışında d&uuml;ş&uuml;nerek elde edemediği bir&ccedil;ok incelik, namaz esnasında kalbine ilham edilebilir. Namazın insanı k&ouml;t&uuml;l&uuml;klerden sakındırması ancak bu &ouml;zellik sayesinde ger&ccedil;ekleşebilir. İnsanın namaz esnasında anladığı kavramlar onu k&ouml;t&uuml;l&uuml;klerden uzaklaştırıyor.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik: Allah&rsquo;ın y&uuml;celiğini anmak.</p>\n\n<p>\n	Allah&rsquo;ın y&uuml;celiğini anmak, Allah&rsquo;a y&ouml;nelmek ve onunla konuşmanın &ouml;tesinde bir aşamadır. Zira insan bilin&ccedil;li ve farkında olarak birisiyle konuşup da onun y&uuml;celiğini anmayabilir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; &ouml;zellik: Allah&rsquo;ın y&uuml;celiği karşısında eziklik hissi.</p>\n\n<p>\n	Allah&rsquo;ın y&uuml;celiği karşısında eziklik hissi yaşamak, Allah&rsquo;ın y&uuml;celiğini anmanın &ouml;tesinde bir aşamadır. Zira bu duygu, Allah&rsquo;ın y&uuml;celiğini anmaktan sonra gelişen bir duygudur ve ilahi korku taşımayan bir insanda meydana gelemez. Ayrıca her korku t&uuml;r&uuml; de bu sonucu doğuramaz ve yalnızca Allah&rsquo;ın y&uuml;celiğini anıp da korkuya kapılan bir insan bu duyguya sahip olabilir.</p>\n\n<p>\n	Beşinci &ouml;zellik: Allah&rsquo;ın rahmetine g&ouml;z dikmek.</p>\n\n<p>\n	Kul, her zaman i&ccedil;in, kıldığı namazla Allah&rsquo;ın rahmetini kazanabilmeği ummalıdır ve aynı zamanda yapmış olduğu g&uuml;nahlardan &ouml;t&uuml;r&uuml; Allah&rsquo;ın gazabına uğramaktan korkmalıdır.</p>\n\n<p>\n	Beşinci &ouml;zellik: Allah&rsquo;tan hay&acirc; etmek:</p>\n\n<p>\n	Bu duygunun kaynağı ise kulun, ge&ccedil;mişte yapmış olduğu g&uuml;nah ve kusurları anmaktır.</p>\n\n<p>\n	Bu altı aşamanın kaynağı olarak bir&ccedil;ok sebep ve etken zikredilmiştir. Allah&rsquo;a y&ouml;nelmek i&ccedil;in &ldquo;&ouml;nemsemek&rdquo; etkeni &uuml;zerinde durulmuştur. Kuşkusuz insan ancak &ouml;nemli g&ouml;rd&uuml;ğ&uuml; şeylere y&ouml;neliyor ve insan istese de istemese de &ouml;nemli g&ouml;rd&uuml;ğ&uuml; şeylere y&ouml;neliyor. Dolayısıyla bu &ouml;zelliğin insanın fıtratında yer aldığını ve bu &ouml;zellikle birlikte d&uuml;nyaya geldiğini s&ouml;yleyebiliriz. Namaz esnasındaki bir insanın kalbi, Allah&rsquo;a y&ouml;nelmiş değil ise, bu, o kalbin duruk bir halde olduğu anlamına gelmez. Aksine bu kişinin kalbi d&uuml;nyevi işlerinin yanındadır ve bu kalbi Allah&rsquo;a d&ouml;nd&uuml;rmek fazladan bir &ccedil;aba ve gayrete ihtiya&ccedil; duyacaktır. Bu durumdaki bir insan ise ancak Allah&rsquo;a y&ouml;nelerek amacına ulaşabileceğini kavradıktan sonra bu gayreti g&ouml;sterebilir. Bu ger&ccedil;eği kavramak da iman etmek, ahiretin hayatının kalıcı hayat olduğuna inanmak ve namazın insanı bu amaca ulaştırabileceğine inanmakla m&uuml;mk&uuml;n olabilir. Bu bilgi, d&uuml;nyanın değersizliği bilincine eklenince bu birliktelikten Allah&rsquo;a y&ouml;nelmek sonucu doğacaktır.</p>\n\n<p>\n	Allah&rsquo;la konuşmaya gelince bu aşama Allah&rsquo;a y&ouml;nelmekten sonra gelişen bir &ouml;zelliktir ve dille s&ouml;ylenen s&ouml;zleri bilin&ccedil;li bir şekilde s&ouml;ylemek anlamındadır. Bu &ouml;zelliği elde etmek i&ccedil;in ise Allah&rsquo;a y&ouml;nelmek &ouml;zelliğinin gerek duyduğu şeylere ilaveten d&uuml;ş&uuml;nce &uuml;zerine odaklanmak ve farklı şeylere y&ouml;nelmesini engellemek unsuruna ihtiya&ccedil; duyulmaktadır.</p>\n\n<p>\n	İnsanın aklını meşgul eden d&uuml;ş&uuml;ncelerden kurtulmanın yolu ise bu d&uuml;ş&uuml;ncelerin kaynağını bulup k&ouml;k&uuml;n&uuml; kurutmaktır. Bu k&ouml;klere inilmediği s&uuml;rece bu d&uuml;ş&uuml;ncelerin ardı arkası kesilmeyecektir ve insanın d&uuml;ş&uuml;ncesi her zaman dağınık olacaktır. Kuşkusuz bir şeyi seven kişi onu anmaktan hoşlanır ve sevgilisini &ccedil;ok&ccedil;a anmaktan haz duyar. Bu nedenle Allah dışındaki varlıklara g&ouml;n&uuml;l bağlayan insanların, d&uuml;ş&uuml;ncelerden uzak, yalnızca Allah&rsquo;ın anıldığı bir namaz kılmaları beklenemez.</p>\n\n<p>\n	Allah&rsquo;ın y&uuml;celiğini anmak konusuna gelince bu &ouml;zellik ancak iki t&uuml;r bilginin var olduğu bir kalpte meydana gelebilir.</p>\n\n<p>\n	Birincisi Allah&rsquo;ın &uuml;st&uuml;nl&uuml;ğ&uuml; ve y&uuml;celiğini anmaktır. Bu, imanın ana direklerindendir. Kuşkusuz Allah&rsquo;ın y&uuml;celiğine inanmayan kişi kendisini onun y&uuml;celiğine teslim edemez.</p>\n\n<p>\n	İkincisi ise kendi k&uuml;&ccedil;&uuml;kl&uuml;k ve değersizliğine, başka birisi tarafından y&ouml;netilen k&uuml;&ccedil;&uuml;k bir kul olduğuna inanmaktır. Bu iki bilgi bir araya gelince kişide Allah karşısında huşu sahibi olmak &ouml;zelliği doğuyor. Bu &ouml;zelliğin diğer bir adı ise &ldquo;tazim&rdquo; ve Allah&rsquo;ın y&uuml;celiğine inanmaktır. İnsan, kendi k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;p bu bilgiyi Allah&rsquo;ın y&uuml;celiği bilgisiyle birleştirmediği s&uuml;rece kişide &ldquo;tazim&rdquo; halinin oluşması imk&acirc;nsızdır.</p>\n\n<p>\n	Allah korkusu ise Allah&rsquo;ın sonsuz g&uuml;c&uuml;yle tanıştıktan sonra, bu g&uuml;c&uuml;n genişliğini kavradıktan sonra ve insanoğlunun bu sonsuz g&uuml;&ccedil; sahibi karşısında ne denli pervasız davrandığını g&ouml;rd&uuml;kten sonra meydana geliyor. Hi&ccedil; kuşkusuz y&uuml;ce Allah, var olan ve var olacak olan t&uuml;m varlıkları yok edecek olursa onun m&uuml;lk&uuml;nde zerre kadar bir eksiklik meydana gelmez. Peygamberler ve onların vasilerinin hayatına baktığımızda, bir dua ile i&ccedil;inde bulundukları sıkıntılardan kurtulabildikleri halde sıkıntılara sabretmeği tercih etmeleri, onların taşıdıkları Allah korkusunu anlamak i&ccedil;in yeterlidir. Kısaca insanın Allah ile ilgili bilgisi arttık&ccedil;a ona karşı haşyet ve korkusu da artıyor.</p>\n\n<p>\n	Allah&rsquo;a &uuml;mit bağlamak konusuna gelince bu &uuml;midin kaynağı Allah&rsquo;ın engin rahmeti, geniş l&uuml;tfu ve cennetle ilgili vaadinde sadık olduğuna y&ouml;nelik bilgidir. İnsan, Allah&rsquo;ın, vaatlerine kesinlikle uyduğuna ve geniş l&uuml;tuf sahibi olduğuna kalben inandığı s&uuml;rece elinde olmadan onun l&uuml;tfuna &uuml;mit bağlayacaktır.</p>\n\n<p>\n	Allah&rsquo;tan hay&acirc; etmek duygusu ise kişinin ibadetlerini kusurlu g&ouml;rmesi ve hi&ccedil;bir zaman ger&ccedil;ek anlamda hakkıyla Allah&rsquo;a ibadet edemediğini anlaması sonucu meydana gelecektir. Bu bilgi ise kişinin kendine bakıp kusurlarını g&ouml;rmesi, i&ccedil; kirliliğine vakıf olması, ne denli d&uuml;ş&uuml;k bir ihlasa sahip olduğunu anlaması, d&uuml;nya isteklerine koşar adım gittiği halde Allah&rsquo;a giden yolda ne denli yavaş ilerlediğini anlaması sonucunda ve Allah&rsquo;ın gizli saklı b&uuml;t&uuml;n niyet ve d&uuml;ş&uuml;ncelere vakıf olduğunu bilmesi sonucunda daha da g&uuml;&ccedil; kazanacaktır. İşte bu bilgiler bir araya geldiğinde ister istemez kişide hay&acirc; olarak adlandırdığımız duygu doğacaktır.</p>\n\n<h3>\n	Kıraat</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: &ldquo;Bismilla&shy;hirrahmanirrahim&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> dediğinde Allah&rsquo;ın adıyla başlamanın getirdiği bereketle başlamak niyetiyle kıraate başla, b&uuml;t&uuml;n işlerin Allahtan olduğu bilincinde ol ve bil ki buradaki isimden kasıt m&uuml;semmadır.</p>\n\n<p>\n	B&uuml;t&uuml;n işler Allahtan ise &ouml;yleyse &ldquo;Elhamd&uuml; lillah&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a>. Zira b&uuml;t&uuml;n nimetler ondandır. Herhangi bir nimetin Allah&rsquo;tan değil de başkasından olduğuna inanan bir insan veya Allah dışındaki bir varlığa Allah&rsquo;ın kulu olduğu i&ccedil;in değil de kendisi i&ccedil;in teşekk&uuml;r eden bir insan bu inancında ve teşekk&uuml;r&uuml;nde Allah dışında bir varlığa y&ouml;neldiği oranda eksiklik ve kusur i&ccedil;indedir.</p>\n\n<p>\n	&ldquo;Er-Rahman Er-Rahim&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> dediğinde ise Allah&rsquo;ın sana a&ccedil;tığı t&uuml;rl&uuml; l&uuml;tuf ve rahmet kapılarını d&uuml;ş&uuml;nerek ona olan &uuml;midini pekiştir ve &ldquo;Malik&rsquo;i yevmid-din&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> diyerek kalbini onun y&uuml;celiği karşısında haşyetle doldur. Onu b&uuml;y&uuml;k g&ouml;rmek i&ccedil;in her şeyin maliki olması yeterlidir, ondan korkup sakınmak i&ccedil;in korkun&ccedil; hesap g&uuml;n&uuml;n&uuml;n sahibi olması yeterlidir. &ldquo;iyyake ne&rsquo;budu&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> diyerek ihlasını yenile. Ardından &ldquo;ve iyyake nestein&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> diyerek yetersizliğini ve ona olan ihtiyacını dile getirdiğin gibi onun dışındaki g&uuml;&ccedil;lerden beri olduğunu dile getir.</p>\n\n<p>\n	Şunu bil ki ancak onun yardımıyla ona kulluk edebiliyorsun, dolayısıyla bu nimet i&ccedil;in ona ş&uuml;kretmelisin.</p>\n\n<p>\n	Bunu bil ki o, kendisiyle konuşma şerefini sana vermeseydi ve seni nasipsizlerden kılacak olsaydı şimdi sen de şeytanın yanında kovulanların safında yer almış olurdun.</p>\n\n<p>\n	&ldquo;İyyake ne&rsquo;budu ve iyyake nestein&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> ayetinde fert değil de toplu ifadesinin kullanılması, kişinin kendisini g&ouml;rmediğini ve yaptığı ibadetler ve yardımların Allah&rsquo;ın adalet mahkemesinde &ouml;nemli bir değer taşımayacağını ifade etmesi i&ccedil;in olduğu s&ouml;ylenmiştir. Bu nedenle diğer insanların ibadetini de kendi ibadetine eklemek ihtiyacı duymuştur. Zira ibadetlerin tamamı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda mutlaka bu ibadetler i&ccedil;inde Allah katında kabul edilen bir ibadet olduğu kolaylıkla s&ouml;ylenebilir. Bu durumda bu şahsın ibadeti, par&ccedil;alanamayan, yani tamamıyla ge&ccedil;erli veya ge&ccedil;ersiz olabilen bir alışveriş gibidir. Y&uuml;ce Allah bu ibadetlerin tamamını reddetmeyecek kadar b&uuml;y&uuml;kt&uuml;r. Dolayısıyla tamamını kabul edecektir. Vaktinin başında ve cemaatle birlikte namaz kılmanın bir faydası da budur.</p>\n\n<p>\n	Duaya, Peygamber (s.a.a) ve aline salat ederek başlamak ve duayı aynı salatla bitirmek de bu duanın kabul edilmesi y&ouml;n&uuml;nde olduk&ccedil;a etkilidir zira y&uuml;ce Allah, duanın başını ve sonunu kabul edip de ortasını reddetmekten y&uuml;cedir.</p>\n\n<p>\n	&ldquo;Bismillah&rdquo; diyerek ona sığındıktan sonra, hamd ve ş&uuml;k&uuml;r ifadelerini yerine getirdikten sonra ve onun kesintisiz yardımına ihtiya&ccedil; duyduğunu ifade ettikten sonra en &ouml;nemli dileğini se&ccedil;ip ona sunmalısın. Yani &ldquo;ihdinessiratel-mustakim&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> diyerek onun yakınlığını ve onun rızasını talep etmelisin. Ardından bu dileğini biraz a&ccedil;ıp seni de kendilerine hidayet nimeti vermiş olduğu kimselerden kılması i&ccedil;in ısrarla dua etmelisin. Yani peygamberler, Sıddıklar, şahitler ve salihler i&ccedil;in ihsanda bulunduğu gibi sana da ihsanda bulunması i&ccedil;in dua etmelisin ve sana k&acirc;firler, m&uuml;nafıklar ve yanlış inan&ccedil;taki insanlara yaklaştığı gazapla yaklaşmaması i&ccedil;in ona yalvarmalısın.</p>\n\n<p>\n	Fatiha suresini işte b&ouml;yle okursan Peygamber efendimizin (s.a.a) buyruğundaki insanlara mazhar olman umulur.</p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Y&uuml;ce Allah ş&ouml;yle buyuruyor: Namaz ben ve kulum arasında b&ouml;l&uuml;nm&uuml;şt&uuml;r. Yarısı benimdir ve diğer yarısı kulumundur. Kul, &ldquo;Elhamdu lillah&rsquo;i rebbil &acirc;lemin&rdquo; diyor. Bunun &uuml;zerine Y&uuml;ce Allah ş&ouml;yle buyuruyor: Kulum bana hamd ediyor ve benim &ouml;vg&uuml;m&uuml; dile getiriyor. &ldquo;Semi&rsquo;Allahu limen hamideh&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> s&ouml;zc&uuml;ğ&uuml;n&uuml;n anlamı ise işte budur.</p>\n\n<p>\n	Kıldığın bu namazla elde ettiğin şey yalnızca Allah&rsquo;ın y&uuml;celiği ve celalini anmak olsa bile bu senin i&ccedil;in yeterlidir. Oysa buna ilaveten onun fazlı ve ihsanını da umuyorsun.</p>\n\n<p>\n	Kur&rsquo;an okumak b&ouml;l&uuml;m&uuml;nde detaylarıyla a&ccedil;ıklanacağı &uuml;zere aynı zamanda okuduğun Kur&rsquo;an ayetlerinin anlamını da bilmelisin. Yani Y&uuml;ce Allah&rsquo;ın kurandaki emirlerini, sakındırmalarını, vaatlerini, yol g&ouml;stermelerini, peygamberlerle ilgili anlattığı &ouml;yk&uuml;leri ve fazlı ve ihsanıyla ilgili bilgileri anlamını d&uuml;ş&uuml;nerek okumalısın. Zira bunların her biri bizim &uuml;zerimizde hak sahibidir.</p>\n\n<p>\n	Vaatlerin hakkı, &uuml;mit beslemektir. Korkutmaların hakkı korkup sakınmaktır. Harekete ge&ccedil;mek ve sakınmak ise emirler ve sakındırmaların hakkıdır. Dinleyip uymak, yol g&ouml;stermelerin hakkıdır. Ş&uuml;kretmek nimetleri anmanın hakkıdır. İbret almak peygamberlerin &ouml;yk&uuml;lerinin hakkıdır. Herkes kendi d&uuml;ş&uuml;ncesi kapasitesince bu kavramlara ulaşabilir ve kişideki kapasite ise kişinin bilgisi ve kalp temizliğine g&ouml;re değişiklik g&ouml;sterebilir. Aşama konusunda ise herhangi bir kısıtlama s&ouml;z konusu değildir.</p>\n\n<p>\n	Namaz kalplerin anahtarıdır. Namazda kelimelerdeki sırlar a&ccedil;ığa &ccedil;ıkıyor.</p>\n\n<p>\n	Namazda okuduğumuz kıraatin bizim &uuml;zerimizdeki hakkı budur işte, zikirler de aynı konumdadır. Kıraat konusunda uyman gereken diğer bir konu ise kıraatin şeklidir. Yani acele etmeden ve kelimeleri teker teker s&ouml;yleyerek okumalısın. Bu durumda kelimeler &uuml;zerinde daha kolay d&uuml;ş&uuml;nebilirsin.</p>\n\n<h3>\n	Kıyamın Devamı</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Kıyam s&uuml;resinin uzun olması kalbin aynı şekilde ve s&uuml;rekli olarak Allah&rsquo;a y&ouml;nelmesi i&ccedil;indir. Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Namaz kılan şahıs namazda olduğu s&uuml;re i&ccedil;inde Y&uuml;ce Allah ona y&ouml;neliyor.</p>\n\n<p>\n	Namaz esnasında başımızı g&ouml;z&uuml;m&uuml;z&uuml; koruyup sağa sola y&ouml;nelmesini &ouml;nlediğimiz gibi kalbimizi de korumalıyız ve namaz dışına &ccedil;ıkmasını &ouml;nlemeliyiz. Kalbimizde herhangi bir dışa meyil g&ouml;rd&uuml;ğ&uuml;m&uuml;zde ise kendimize d&ouml;n&uuml;p bu durumdan Allah&rsquo;ın haberdar olduğunu kendimize hatırlatmalıyız, birisiyle konuşurken aklımızın başka bir yerde olmasının ne kadar &ccedil;irkin olabileceğini kendimize hatırlatmalıyız.</p>\n\n<p>\n	Kalbini her zaman huşu i&ccedil;inde tut. Zira v&uuml;cut ve kalbin diğer şeylere meyletmesini engellemek, huşunun sana kazandıracağı bir yarardır ve insanın kalbi huşu i&ccedil;inde olduğu s&uuml;rece v&uuml;cudu da huşu i&ccedil;inde olacaktır. Peygamber efendimiz (s.a.a), namaz kılarken sakalıyla oynayan birisini g&ouml;rd&uuml; ve ş&ouml;yle buyurdu: Bu adamın kalbi huşu i&ccedil;inde olsaydı v&uuml;cudu da huşu i&ccedil;inde olurdu. Zira halk, baştaki y&ouml;neticinin idare şekline uygun hareket ediyor. Bu nedenle dualarımızda ş&ouml;yle diyoruz: Allah&rsquo;ım halkımızı ve y&ouml;neticileri doğruya y&ouml;nelt. Bizim v&uuml;cudumuzun y&ouml;neticisi ise kalptir halk ise diğer organlarımızdır. Bu dediklerimizi, b&uuml;y&uuml;k saydığımız insanlarla karşılaştığımızda uygulamak gerekirken, kalbiyle Allah&rsquo;ı tanıyan birisi, sultanların sultanı y&uuml;ce Allah&rsquo;la karşı karşıya geldiğinde nasıl huşu i&ccedil;inde olmayabilir?</p>\n\n<p>\n	İnsanlara huşu ile yaklaşıp da Allah karşısında elini kolunu s&uuml;k&ucirc;net i&ccedil;inde tutamayan birisi Y&uuml;ce Allah&rsquo;ı tanımadığı i&ccedil;in, onun her şeyi bildiğine inanmadığı i&ccedil;in ve &ldquo;O ki (namaza) durduğunda seni g&ouml;r&uuml;r ve secde edenler arasında dolaşmanı da&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> ayetinin anlamını anlamadığı i&ccedil;in b&ouml;yle bir davranış sergiliyor.</p>\n\n<h3>\n	R&uuml;k&ucirc;</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: R&uuml;k&ucirc;a inmeden &ouml;nce yeniden Allah&rsquo;ın y&uuml;celiğini anıp onun azabından kendisine sığınmalısın ve peygamberin s&uuml;nnetine uygun olarak elini kulaklarına kadar kaldırıp tekbir getirdikten sonra r&uuml;k&ucirc;a inmelisin. R&uuml;k&ucirc;a inerek ona olan huşu ve eziklik halini yenilemelisin. Bu halde iken kalbindeki huşuyu biraz daha artırıp kalbini yumuşatmaya &ccedil;alışmalısın.</p>\n\n<p>\n	Bu halde iken r&uuml;k&ucirc;a devam et ve rabbinin y&uuml;celiğini anıp bu halin korunması i&ccedil;in dilinden yardım alıp Allah&rsquo;ın y&uuml;celiğini dilinle anmalısın, onun b&uuml;t&uuml;n b&uuml;y&uuml;klerden daha b&uuml;y&uuml;k olduğunu anmalısın ve bunu tekrarlayarak kalbinde yer etmesini sağlamalısın.</p>\n\n<p>\n	Ardından Allah&rsquo;ın rahmetini &uuml;mit ederek başını r&uuml;k&ucirc;dan kaldırmalısın ve bu &uuml;midi pekiştirmek i&ccedil;in &ldquo;Semi&rsquo;allahu limen hamideh&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> zikrini dile getirmelisin. Yani &ldquo;Allah, kendisine ş&uuml;kredenlere karşılık veriyor&rdquo;. Ardından nimetlerin bollaşmasını sağlayan ş&uuml;k&uuml;rle Allah&rsquo;a ş&uuml;kret ve ş&ouml;yle s&ouml;yle: &ldquo;El-Hamdu lillah&rsquo;i rabbil &acirc;lemin&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a>.</p>\n\n<p>\n	Ardından &ldquo;Ehlel kibriya&rsquo;i vel azeme vel-cud&rsquo;i vel ceberut&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> diyerek Allah karşısındaki huşu halini arttır.</p>\n\n<p>\n	Merhum Seduk ş&ouml;yle rivayet ediyor: R&uuml;k&ucirc; halinde boynun &ccedil;ekik halde durması gerektiğinin hikmeti İmam Ali&rsquo;ye (a.s) sorulduğunda ş&ouml;yle buyurdular: Anlamı şudur: Boynumu vuracak olsan bile sana iman etmekten vazge&ccedil;mem.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Ger&ccedil;ek anlamıyla Allah&rsquo;a r&uuml;k&ucirc; eden kişiyi Y&uuml;ce Allah kendi aydın nuruyla nurlandırıp, kendi y&uuml;celik g&ouml;lgesi altına alıp ona se&ccedil;kinlik giysisi giydirir.</p>\n\n<p>\n	R&uuml;k&ucirc; birinci aşamadır, secde ise ikinci aşama. Dolayısıyla ancak birinci aşamayı yerine getirenler ikinci aşamaya ge&ccedil;ebilirler. R&uuml;k&ucirc; ile saygı yerine getirilirken secde ile Allah&rsquo;a yakınlık kazanılır. Dolayısıyla ancak r&uuml;k&ucirc;u adabıyla yerine getirenler secde ile Allah&rsquo;a yakınlık kazanmak şerefine varabilirler. &Ouml;yleyse kalbiyle huşu i&ccedil;inde olan bir kul gibi, Allah&rsquo;ın &ouml;n&uuml;nde eğil ve bunu yaparak onun sultasındaki bu d&uuml;nyadaki değerini arttır. B&uuml;t&uuml;n v&uuml;cudunla onun &ouml;n&uuml;nde eğil, Allah&rsquo;ın &ouml;n&uuml;nde eğilenlerin elde edip de senin kaybetmiş olduğun bu nimet i&ccedil;in &uuml;z&uuml;l&uuml;rcesine onun &ouml;n&uuml;nde eğil.</p>\n\n<h3>\n	Secde</h3>\n\n<p>\n	Ebu Hamid ş&ouml;yle diyor: Rabbinin karşısında eğildikten sonra secdeye inmelisin ve v&uuml;cudunun en g&ouml;zde par&ccedil;asını yani y&uuml;z&uuml;n&uuml; en değersiz şey, yani toprağın &uuml;zerine koymalısın, y&uuml;z&uuml;nle toprak arasında bir engel olmaması m&uuml;mk&uuml;nse, y&uuml;z&uuml;n&uuml; toprağa koy. Zira bu, ilahi rızayı kazanmak y&ouml;n&uuml;nde daha etkilidir.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Secde esnasında nefsini d&uuml;ş&uuml;kl&uuml;k makamına oturttuğun anda şunu bilmelisin ki onu olabilecek en uygun yerde oturtmuşsun ve bir ayrıntıyı aslına d&ouml;nd&uuml;rm&uuml;şs&uuml;n. Zira sen topraktansın ve toprağa d&ouml;neceksin. İşte bu anda Allah&rsquo;ın y&uuml;celiğini kalbinde yeniden hisset ve şu zikri s&ouml;yle: &ldquo;Subhane rabbiyel &acirc;l&acirc; ve bihemdih&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a>. Bu zikri tekrarla ve bu şekilde etkisini &ccedil;oğalt. Zira bir defanın etkisi azdır. Kalbin iyice yumuşadığında ve niyetindeki kirlilikler kaybolduğunda Allah&rsquo;ın rahmetine olan dileğin ger&ccedil;eklik kazanacaktır. Zira Allah&rsquo;ın rahmeti kibirlenip başkaldıranları değil, onun karşısında huşu ile &uuml;mitle bekleyenleri kapsayacaktır. Başını secdeden kaldırırken Allah&rsquo;ın y&uuml;celiğini tekbirle anıp dileklerini kalbinde isteyerek secdeden ayrılmalısın. Ardından onun karşısındaki d&uuml;ş&uuml;kl&uuml;ğ&uuml;n&uuml; daha da belirginleştirmek i&ccedil;in bu işlemi tekrarlamalısın ve ikinci defa secdeye d&ouml;nmelisin.</p>\n\n<p>\n	Merhum Seduk ş&ouml;yle rivayet ediyor: İmam Ali&rsquo;ye (a.s) birinci secdenin ger&ccedil;ekteki hikmeti ve anlamı sorulduğunda ş&ouml;yle buyurdular: Anlamı şudur: Allah&rsquo;ım sen bizi ondan yarattın, yani topraktan. Başını birinci secdeden kaldırmanın anlamı şudur: Ondan bizi &ccedil;ıkardın. İkinci secdenin anlamı şudur: Bizi ona d&ouml;nd&uuml;receksin. İkinci secdeden ayrılmanın anlamı şudur: İkinci bir defa bizi yeniden ondan &ccedil;ıkaracaksın.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: T&uuml;m hayatı boyunca yalnızca bir defa ger&ccedil;ek anlamıyla Allah&rsquo;a secde eden kul, zarar etmemiştir. Secde halinde iken Allah&rsquo;ın, kendisine secde eden kullara verdiği d&uuml;nyevi ve uhrevi benzersiz nimetleri unutup da kendisini kandırmaya &ccedil;alıştığı gibi Allah&rsquo;ı kandırmaya &ccedil;alışan kul ise felaha eremez. Secdelerini g&uuml;zelleştiren kul ise Allah&rsquo;tan uzak olamaz. Secde halinde iken secdenin adabına uymayarak kalbini başkasına veren kul ise Allah&rsquo;a yakın olamaz. &Ouml;yleyse insanların ayağının altındaki topraktan yaratıldığını bilen bir kul gibi, insanların iğrendiği bir sudan yaratıldığını bilen bir kul gibi tevazu i&ccedil;inde Allah&rsquo;a secde et.</p>\n\n<p>\n	Y&uuml;ce Allah secdeyi kullarının kendisine kalpleriyle, ruhlarıyla ve b&uuml;t&uuml;n varlıklarıyla yaklaşmaları i&ccedil;in bir vesile kılmıştır. Bu aracı kullanarak ona yakınlık kazananlar ise başkalarından uzaklaşacaklardır. V&uuml;cudumuzla yaptığımız bu zahiri secdeyi bile ancak diğer şeylerden y&uuml;z &ccedil;evirerek yapabildiğimizi g&ouml;rm&uuml;yor musun? Kalp konusu da aynen b&ouml;yledir. Namaz esnasında kalbini Allah dışındaki herhangi bir şeyle meşgul eden kul ger&ccedil;ekte o şeye yakındır ve Allah&rsquo;ın namaz aracılığıyla kuluna kazandırmak istediği şeyden uzaktır. Y&uuml;ce Allah ş&ouml;yle buyuruyor: Allah bir kişiye iki kalp vermemiştir.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Y&uuml;ce Allah ş&ouml;yle buyuruyor: Kulumun kalbine bakıp ondaki ihlası g&ouml;rd&uuml;ğ&uuml;mde onun ge&ccedil;imini ve davranış tarzını &uuml;stlenirim. Namazda iken başka bir şeyle uğraşan kişi ise kendisiyle alay etmiştir ve onun ismi h&uuml;srana uğrayanların listesinde yazılacaktır.</p>\n\n<h3>\n	Teşehh&uuml;t</h3>\n\n<p>\n	Şehid-i Sani ş&ouml;yle buyuruyor: Bunca &ouml;nemli, tehlikeli ve dakik amellerden sonra teşehh&uuml;t i&ccedil;in oturduğunda, eksiksiz bir huşu, korku ve hay&acirc; i&ccedil;inde oturmalısın. Buraya kadar yapmış olduğun amellerin gerektiği gibi yapılmamış olmasından korkarak, yapmış olduğun bu amelin şartlarına uygun yapılmış olmadığından endişe duyarak ve kabul edilen ameller listesinde yer almamasından korkarak oturmalısın. Elini bu nimetlerden yoksunmuş&ccedil;asına yanına koymalısın ve bu kusurlu amelinin Allah katında kabul g&ouml;rmesi i&ccedil;in dua etmelisin. Tevhid kelimesini dile getirerek yeniden bir başlangı&ccedil; yap ve dinin &ouml;z&uuml;ne d&ouml;n. Allah&rsquo;ın g&uuml;ven dolu kalesi olan kelimeyi tevhid&rsquo;e sarıl, hi&ccedil; kuşkusuz ondan başka hi&ccedil; kimse senin elini tutup kurtaramaz.</p>\n\n<p>\n	Onun birliğini dile getir ve insanlara g&ouml;ndermiş olduğu son peygamberi anıp onun peygamberliğine inandığını dile getir. Peygamber efendimize (s.a.a) ve onun pak ehlibeytine (a.s) salat ederek Allah&rsquo;la olan ahdini yenile ve kelimeyi şehadet getir. Kuşkusuz peygamber efendimiz (s.a.a) ve onun ehlibeyti (a.s) insanları Allah&rsquo;a ulaştıran ilk ara&ccedil;lardır, b&uuml;t&uuml;n faziletlerin ana kaynağıdırlar ve b&uuml;t&uuml;n faziletlerin buluştuğu noktadırlar. Ona salat ederken, kendisine bir salat edene on defa salat etmesini umarak salat etmelisin. &Ouml;yle bir salat ki sadece birisi sana ulaşacak olursa, bu, ebedi felaha ermen i&ccedil;in yeterlidir.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Teşehh&uuml;t, Allah&rsquo;ın &ouml;vg&uuml;s&uuml;n&uuml; dile getirmektir. &Ouml;yleyse gizli hallerinde de Allah&rsquo;ın kulu ol ve s&ouml;zlerinle ifade ettiğin gibi yaptıklarınla da onun karşısında huşu i&ccedil;inde olduğunu g&ouml;ster. S&ouml;zlerindeki doğruluğu kalbindeki temizlikle birleştir. Zira Y&uuml;ce Allah seni bir kul olarak yaratmıştır ve kendisine kalbinle, dilinle ve v&uuml;cudunla kulluk etmeni senden istemiştir. Senin ona karşı olan kulluk sıfatını kendisinin sana yapacağı ilahlık sıfatıyla ortaya &ccedil;ıkarmayı irade etmiştir. B&uuml;t&uuml;n insanların kaderinin onun elinde olduğunu bilmeni istemiştir. İnsanların alıp verdiği her bir nefes onun iradesine tabidir, t&uuml;m anları onun iradesine tabidir. İnsanlar en ufak bir şeyi bile onun izni ve iradesi olmadan yapamazlar.</p>\n\n<p>\n	Ardından İmam Cafer Sadık (a.s) ş&ouml;yle buyurdular: Onun takdirine rıza g&ouml;stererek ona kulluk et, onun emirlerini yerine getirerek ona kulluk et. Peygamberine salat etmeni istemiştir. &Ouml;yleyse onun salatını peygamberin salatıyla birleştir, onun itaatini peygamberin itaatiyle birleştir ve onun şahitliğini peygamberinin şahitliğiyle birleştir. Peygamberin (s.a.a) makamını anlamakla elde edebileceğin nimetlerden yoksun kalmamaya &ouml;zen g&ouml;ster ve ona salat etmekten yoksun kalma.</p>\n\n<h3>\n	Selam</h3>\n\n<p>\n	Şehid-i Sani ş&ouml;yle buyuruyor: Teşehh&uuml;t bittikten sonra Peygamber efendimiz (s.a.a), mukarreb melekler, diğer peygamberler, imamlarımız ve seni korumak ve yaptıklarını kaydetmekle y&uuml;k&uuml;ml&uuml; meleklerin karşısında olduğunu d&uuml;ş&uuml;n, tamamını g&ouml;z&uuml;nde canlandır ve ş&ouml;yle s&ouml;yle: &ldquo;Esselamu aleykum ve rahmetullah&rsquo;i ve berekatuh&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a>. Konuştuğun kişiyi aklında canlandırmadan karşında duran birisiyle konuşurmuş&ccedil;asına s&ouml;zc&uuml;kler kullanmaktan sakın. Zira bu durumda alaylı ve boş konuşan bir insan durumuna d&uuml;şersin. Y&uuml;ce Allah kendi fazlıyla bu ameli kabul edecek olmasaydı, herhangi birisi kastedilmeden s&ouml;ylenen bu s&ouml;zc&uuml;kler, kabul edilmekten &ccedil;ok uzak olan bu değersiz amel, nasıl bir farz amel i&ccedil;in yeterli olabilirdi.</p>\n\n<p>\n	Şayet imam olarak namaz kılıyorsan, daha &ouml;nce değindiğimiz aklında canlandırman gereken kişilere ilaveten imamı olduğun cemaati de g&ouml;z &ouml;n&uuml;nde bulundurmalısın. Onlar da selam verirken seni g&ouml;z &ouml;n&uuml;nde bulundurmalıdırlar ve senin kastetmiş olduğun kişileri ikinci bir selamla selamlamalıdırlar. Bunu yerine getirdiğinizde ise bir M&uuml;sl&uuml;man olarak dini vecibenizi yerine getirmişsinizdir ve ilahi m&uuml;k&acirc;fatı hak ettiğiniz s&ouml;ylenebilir.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Her namazın sonunda selam s&ouml;ylenmesinin anlamı emniyet ve g&uuml;vendir. Yani Allah&rsquo;ın emrini ve peygamberin s&uuml;nnetini yalnızca Allah i&ccedil;in huşu i&ccedil;inde yerine getiren kul d&uuml;nya belaları ve ahiret azabından emandadır. &ldquo;selam&rdquo; ise y&uuml;ce Allah&rsquo;ın isimlerindendir. Y&uuml;ce Allah bu ismini insanlara emanet olarak vermiştir ve onu insanların ger&ccedil;ekleştirdiği t&uuml;m alışverişlerde, emanet alıp vermelerde, birbirleriyle olan t&uuml;m ilişkilerinde g&ouml;rmek istiyor.</p>\n\n<p>\n	Ger&ccedil;ek bir selam yerine getirmek istiyorsan ve tam anlamıyla bu g&ouml;revini yerine getirdiğinden emin olmak istiyorsan takvalı olmaya &ouml;zen g&ouml;ster. İnancını, kalbini ve aklını g&uuml;nah karanlığıyla karartma. Seni korumak ve amellerini yazmakla y&uuml;k&uuml;ml&uuml; olan melekleri bıktırıp korkulara d&uuml;ş&uuml;rme. Arkadaşlarını ve ardından d&uuml;şmanlarını kendi şerrinden koru. Kendisine yakın olan insanlar kişinin şerrinden emanda değil iseler uzak olanların durumu daha da k&ouml;t&uuml;d&uuml;r. Bunları yaparak selamı yerine getirmeyen bir insan, ger&ccedil;ek bir M&uuml;sl&uuml;man değildir ve Allah&rsquo;a teslim olduğu s&ouml;ylenemez. B&ouml;yle bir insan diğer insanlara selam g&ouml;sterisinde bulunsa bile yalancıdır.</p>\n\n<h3>\n	Kur&#39;an Okumak</h3>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ı tane tane oku.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	İma Ali (a.s) ş&ouml;yle buyuruyor: Yani Kur&rsquo;an&rsquo;ı a&ccedil;ık bir şekilde oku, şiir okur gibi aceleyle değil, kum tanelerinin serpilmesi gibi belirsiz bir &uuml;slupla değil. Kuranla, katılaşan kalplerinizi d&ouml;v&uuml;n ve surenin bitmesi i&ccedil;in sabırsızlanmayın.</p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Bu Kur&rsquo;an&rsquo;ı, bir dağın &uuml;st&uuml;ne indirseydik elbette g&ouml;r&uuml;rd&uuml;n ki dağ, Allah korkusundan eğilip &ccedil;atlamış ve parampar&ccedil;a olmuş.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Kendimize d&ouml;n&uuml;p bir baktığımızda Kur&rsquo;an okuyup da kalpleri etkilenmeyen insanlar g&ouml;r&uuml;yoruz. Bu durumda &ldquo;sonra kalpleriniz katılaştı&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> ayetinin birer &ouml;rneğiyiz ve Y&uuml;ce Allah bu &ouml;zelliklere sahip bir topluluk i&ccedil;in ş&ouml;yle buyuruyor: Artık kalpleriniz taş gibi yahut daha katıdır.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: Kur&rsquo;an, h&uuml;z&uuml;nle indirildi &ouml;yleyse onu h&uuml;z&uuml;nl&uuml; bir ahenkle okuyun.</p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Kur&rsquo;an okuyun ve ağlayın, ağlayamıyor iseniz ağlar gibi yapın.</p>\n\n<p>\n	Misbahuş-Şeria kitabında İmam Cafer Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Kur&rsquo;an okuyup da Kur&rsquo;an&rsquo;a gerekli saygıyı g&ouml;stermeyen kişi, Kur&rsquo;an okuyup da kalbi yumuşamayan kişi, Kur&rsquo;an okuyup da kalbinde bir h&uuml;z&uuml;n veya korku hissetmeyen kişi, Allah&rsquo;ın y&uuml;celiğine saygısızlık yapmıştır ve &ccedil;ok b&uuml;y&uuml;k bir h&uuml;srana d&uuml;şm&uuml;şt&uuml;r.</p>\n\n<p>\n	&Ouml;yleyse Kur&rsquo;an okuyan kişi &uuml;&ccedil; şeye ihtiya&ccedil; duyar; huşu dolusu bir kalp, diğer işlerden bağlantısını kesen bir v&uuml;cut ve sessiz sakin bir yer.</p>\n\n<p>\n	M&uuml;min kulun kalbi huşu ve korku ile Allah&rsquo;ın karşısında durduğu zaman şeytan bu kalpten olabildiğince uzak duracaktır, bu şahsın v&uuml;cudu diğer işlerle uğraşmadığında ise kalbi Kur&rsquo;an okumak i&ccedil;in gerekli hazırlığa ulaşabilecektir ve bunun sonucunda onu Kur&rsquo;an&rsquo;ın nurundan uzaklaştıracak engellerden kurtulacaktır. Bu iki aşamadan sonra insanlardan uzak sessiz sakin bir mek&acirc;nda oturduğunda b&uuml;t&uuml;n ruhu ve varlığıyla Allah&rsquo;la konuşma fırsatını yakalayacaktır ve salih kulların Allah&rsquo;la konuşurken tattıkları derin hazzı tatma fırsatını yakalayacaktır. İşte bu anlarda Allah&rsquo;ın bu kullarına olan l&uuml;tuflarıyla yakından tanışabilir ve onlara bahşettiği hediyelerin ne olduğunu anlayabilir.</p>\n\n<p>\n	M&uuml;min kul bu kadehi bir defa yudumladığında artık hi&ccedil;bir halini bu halin bir anıyla bile değiştirmeyecektir, hi&ccedil;bir anını bu anıyla değiştirmeyecektir. Zira bu halde hi&ccedil;bir aracı olmadan rabbiyle konuşma hazzını tadacaktır.</p>\n\n<p>\n	Rabbinin kitabını nasıl okuduğuna dikkat et, onun emirleri ve yasaklarına ne kadar uyduğuna dikkat et, onun sınırlarına ne kadar riayet ettiğine dikkat et. Bu, eşsiz benzersiz bir kitaptır.</p>\n\n<p>\n	&ldquo;Ona &ouml;n&uuml;nden de ardından da b&acirc;tıl gelemez. O, hikmet sahibi, &ccedil;ok &ouml;v&uuml;len Allah&rsquo;tan indirilmiştir&rdquo;.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Kuranı tane tane oku, ayetlerin i&ccedil;eriğine dikkat et, Kuran&rsquo;daki &ouml;rnekler ve nasihatler &uuml;zerinde d&uuml;ş&uuml;n ve ne dediğini anlayıp da Kuran&rsquo;ın sınırlarını ayaklarının altına alan kişilerden olmaktan sakın.</p>\n\n<p>\n	Ebu Hamid&rsquo;in bu konuda s&ouml;ylediklerinin kısaltılmışı şudur: Kur&rsquo;an okuyan kişi birka&ccedil; &ouml;n hazırlığı kendi i&ccedil;inde ger&ccedil;ekleştirmelidir.</p>\n\n<p>\n	1- Okuduğu bu s&ouml;zlerin y&uuml;celiği ve eşsiz değerini d&uuml;ş&uuml;nmelidir.</p>\n\n<p>\n	Allah&rsquo;ın, bu s&ouml;zleri insanların anlamasına sunarak onlara yaptığı b&uuml;y&uuml;k l&uuml;tfu d&uuml;ş&uuml;nmelidir.</p>\n\n<p>\n	2- Konuşan makamın, yani Allah&rsquo;ın y&uuml;celiğini d&uuml;ş&uuml;nmelidir.</p>\n\n<p>\n	Kur&rsquo;an okuyan şahıs her şeyden &ouml;nce okuduğu bu s&ouml;zlerin kime ait olduğunu d&uuml;ş&uuml;nmelidir. Bu s&ouml;zlerin bir insana ait olmadığını d&uuml;ş&uuml;nmelidir. Kur&rsquo;an okumanın değerini ve &ouml;nemini d&uuml;ş&uuml;nmelidir. Y&uuml;ce Allah ş&ouml;yle buyuruyor: Ona, temiz olanlardan başkaları dokunamaz.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Temiz olmayan ellerin Kurana dokunmasına m&uuml;saade edilmediği gibi temiz olmayan kalplerin de Kuranın i&ccedil;eriğine ulaşmasına m&uuml;saade edilmemiştir. Ancak Allah&rsquo;ın y&uuml;celik nuruyla aydınlanıp şeref kazanan kalpler bu i&ccedil;eriğe dokunabilir. Gerekli temizliğe sahip olmayan ellerin Kur&rsquo;an&rsquo;a dokunmasına m&uuml;saade edilmediği gibi gerekli temizliğe sahip olmayan kalplerin de Kur&rsquo;an&rsquo;ın i&ccedil;eriğine yaklaşmasına m&uuml;saade edilmemiştir. Kur&rsquo;an okuyan şahıs bu ger&ccedil;ekleri g&ouml;z &ouml;n&uuml;nde bulundurmalıdır.</p>\n\n<p>\n	3- Kalbin Allah&rsquo;a y&ouml;nelmesi ve d&uuml;nya ile olan bağını olabildiğince azaltması.</p>\n\n<p>\n	Bu ise ancak Allah&rsquo;ın y&uuml;celiğini fark etmekle m&uuml;mk&uuml;n olabilir. Okuduğu s&ouml;zc&uuml;klerin ger&ccedil;ek anlamını ve y&uuml;celiğini bilerek okuyan kişi, bu kitaptaki m&uuml;jdelerle kalbini sevin&ccedil;le dolduran şahıs, nasıl gaflet halinde bu kitabı okuyabilir ki? Kur&rsquo;an okuyan şahıs, gerekli manevi makama sahip ise bu kitaptaki cevherler onun g&ouml;z&uuml;n&uuml; doldurmak i&ccedil;in yeterlidir. Dolayısıyla Kur&rsquo;an okuduğu halde başka şeyler d&uuml;ş&uuml;nmesi olanaksızdır.</p>\n\n<p>\n	4- Kur&rsquo;an ayetleri &uuml;zerinde d&uuml;ş&uuml;nmek.</p>\n\n<p>\n	Bu ise kalbin başka şeylere y&ouml;nelmesinin &ouml;tesinde bir şeydir. Kalbini başka şeylere y&ouml;nelmekten alıkoyan şahıs yalnızca Kur&rsquo;an dinlemekle yetinip Kur&rsquo;an &uuml;zerinde d&uuml;ş&uuml;nmeyebilir. Oysa Kur&rsquo;an okumanın asıl amacı Kur&rsquo;an &uuml;zerinde d&uuml;ş&uuml;nmektir. Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Ne diye Kur&rsquo;an&rsquo;ı, bir iyice d&uuml;ş&uuml;n&uuml;p taşınmazlar, yoksa g&ouml;n&uuml;llerinde kilitler mi var?&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Bu sebeple Kuranı tane tane okumak s&uuml;nnet olarak kabul edilmiştir. Zira Kuranı tane tane okuyan şahıs ayetlerin anlamında d&uuml;ş&uuml;nme fırsatına sahiptir. Hz Ali (a.s) ş&ouml;yle buyuruyor: d&uuml;ş&uuml;nceden yoksun bir ibadet veya Kur&rsquo;an tilavetinde yarar yoktur. &Ouml;yleyse ancak tekrarlamak suretiyle ayetlerin anlamı &uuml;zerinde d&uuml;ş&uuml;nebiliyorsan bunu yapmalısın.</p>\n\n<p>\n	5- Her ayetin anlatmak istediği kendine &ouml;zg&uuml; kavramı elde etmek.</p>\n\n<p>\n	Zira Kur&rsquo;an-ı Kerim&rsquo;de Allah&rsquo;ın sıfatları, fiilleri, peygamberlerinin &ouml;yk&uuml;leri, peygamberlere direnenlerin durumu, Allah&rsquo;ın emirleri ve sakındırmaları, cennet ve cehennemin &ouml;zellikleri farklı ayetlerde anlatılmıştır.</p>\n\n<p>\n	6- Kur&rsquo;an ayetlerinin anlaşılmasını insanlar i&ccedil;in imk&acirc;nsız kılan manevi engellerden kurtulmak.</p>\n\n<p>\n	İnsanların b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; şeytanın onların kalpleri &uuml;zerine &ouml;rtm&uuml;ş olduğu engeller sebebiyle Kuranı anlayamıyorlar ve bu sebeple Kuran&rsquo;daki değerli cevherlerden yoksun kalmışlardır.</p>\n\n<p>\n	Peygamber efendimiz (s.a.a) ş&ouml;yle buyuruyor: Şeytanlar insanların kalplerini &ccedil;evrelemiş olmasaydı hi&ccedil; kuşkusuz Melek&ucirc;t &acirc;lemini g&ouml;rebilirlerdi. Kur&rsquo;an ayetlerinin anlamı ise melek&ucirc;t &acirc;leminin bir par&ccedil;asıdır. Zira duyularla değil de ancak basiret g&ouml;z&uuml;yle g&ouml;r&uuml;lebilir.</p>\n\n<p>\n	Kuran&rsquo;ın anlaşılır olmasının &ouml;n&uuml;n&uuml; alan engeller ş&ouml;yle sıralanabilir:</p>\n\n<p>\n	Bir: B&uuml;t&uuml;n &ccedil;abanın harfleri doğru eda etmek y&ouml;n&uuml;nde harcanması: Bu y&ouml;nde yoğunlaşan şahıs, b&uuml;t&uuml;n dikkatini doğru bir Arap&ccedil;a okumak y&ouml;n&uuml;nde sarf ettiği i&ccedil;in Kuranın anlamına y&ouml;nelemiyor. Bu, şeytanın bir tuzağıdır.</p>\n\n<p>\n	İki: Belirli bir g&ouml;r&uuml;ş&uuml;n taklit &uuml;zere benimsenmesi:Bu durumdaki bir şahıs, kendi d&uuml;ş&uuml;ncesini bir kenara bırakarak duyduğu bir g&ouml;r&uuml;şe taassupla sarıldığı i&ccedil;in Kurandaki kavramlara d&uuml;ş&uuml;nce ile yaklaşamaz.</p>\n\n<p>\n	&Uuml;&ccedil;: Israrla bir g&uuml;nahın tekrarlanması ve d&uuml;nyevi heveslerin peşinden gidilmesi: Kuşkusuz her bir g&uuml;nah, aynanın &uuml;zerini kapatan kara bir leke gibidir ve insanın akıl ve g&ouml;nl&uuml;n&uuml; karartıp Kurandaki y&uuml;ce kavramlara ulaşmasını engelliyor.</p>\n\n<p>\n	D&ouml;rt: Belirli bir meal veya tefsir okuyup da başka meal ve tefsirleri yanlış olmakla su&ccedil;layarak ancak bu a&ccedil;ıklamanın doğru olabileceğini d&uuml;ş&uuml;nmek:Kuşkusuz Kur&rsquo;an ayetleri birden fazla batın ve anlama sahip olabilir.</p>\n\n<p>\n	7- Kur&rsquo;an ayetlerindeki b&uuml;t&uuml;n hitapları kendi &uuml;zerine almak.</p>\n\n<p>\n	Bu bakışla Kur&rsquo;an okuyan şahıs, Kuran&rsquo;daki bir emir veya sakındırmayla karşılaştığında Allah&rsquo;ın bizzat ona hitap ettiğini d&uuml;ş&uuml;nerek bu emir ve sakındırmanın gereğini yerine getirecektir. Kuran&rsquo;daki bir ilahi vaat ile karşılaştığında, Kurandaki bir benzetme ve &ouml;rnekle karşılaştığında, bir nasihat ve &ouml;ğ&uuml;tle karşılaştığında bunları dikkate alacaktır ve gereğini g&uuml;nl&uuml;k hayatında uygulamaya &ccedil;alışacaktır.</p>\n\n<p>\n	8- Kur&rsquo;an ayetlerindeki ifadelerin değişmesiyle kişinin halden hale girmesi.</p>\n\n<p>\n	Yani rahmet ayetiyle karşılaştığında sevinmesi ve azap ayetiyle karşılaştığında h&uuml;z&uuml;n ve korkuya kapılması.</p>\n\n<p>\n	9- Y&uuml;celmek.</p>\n\n<p>\n	Yani Kur&rsquo;an ayetlerini bizzat Allah&rsquo;tan duyarcasına Kur&rsquo;an&rsquo;a kapılmak.Kur&rsquo;an okumak &uuml;&ccedil; sıralı aşamaya sahiptir:</p>\n\n<p>\n	Birinci ve en d&uuml;ş&uuml;k aşama: Kur&rsquo;an okuyan şahıs kendisini Allah&rsquo;ın huzurunda g&ouml;rerek Kur&rsquo;an okurken Allah&rsquo;ın ona baktığını ve s&ouml;ylediklerini duyduğunu d&uuml;ş&uuml;nerek Kur&rsquo;an okuması.Bu bilin&ccedil;le Kur&rsquo;an okuyan şahıs ister istemez dua ve yalvarma hainde olacaktır.</p>\n\n<p>\n	İkinci aşama: Kur&rsquo;an okurken kalbiyle Allah&rsquo;ın onunla konuştuğunu g&ouml;rd&uuml;ğ&uuml; aşama. Bu aşamadaki bir kul, hay&acirc; ile Allah&rsquo;ın y&uuml;celiğini anıp onun s&ouml;zlerine dikkatle bakacaktır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; aşama: S&ouml;zlere bakıp konuşanı g&ouml;rmek aşaması, kelimelere bakıp bu kelimelerin kaynağındaki sıfatları g&ouml;rmek aşaması. Bu aşamadaki şahıs, artık kendisini, kıraatini veya kendisine ulaşan nimetleri g&ouml;rm&uuml;yor. Aksine konuşan kişiden başkasını g&ouml;rm&uuml;yormuş&ccedil;asına t&uuml;m dikkatini konuşan makama veriyor. İşte bu aşama mukarreb kulların aşamasıdır. &Ouml;nceki aşama ise eshabul-yemin aşamasıdır. Birinci aşama ise gafil kulların aşamasıdır.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) bu &uuml;&ccedil;&uuml;nc&uuml; aşamaya değinerek ş&ouml;yle buyuruyor: Allah, kelamında kulları i&ccedil;in tecelli etmiştir ancak onlar onu g&ouml;rm&uuml;yorlar.</p>\n\n<p>\n	10- Uzaklaşmak.</p>\n\n<p>\n	Yani kendisine, kendi g&uuml;c&uuml; ve yeteneklerine memnuniyet g&ouml;z&uuml;yle bakmaktan uzak durmak. Allah&rsquo;ın salih kullarına hitaben buyurmuş olduğu m&uuml;jde i&ccedil;erikli ayetlerini okuduğunda ise kendisini bu kişilerden birisi olarak g&ouml;rmek yerine Allah&rsquo;ın salih ve doğru kullarına bakmalıdır. Bu insanlardan birisi olmayı arzulayıp bunun i&ccedil;in dua etmelidir. Gazap i&ccedil;erikli ve isyank&acirc;r kulları kınayan ayetleri okuduğunda ise kendisini bu ayetin muhataplarından birisi olarak g&ouml;rmelidir.</p>\n\n<p>\n	Hz Ali (a.s) ger&ccedil;ek takva sahibi olan kulların &ouml;zelliklerini anlattığı &ldquo;Hammam&rdquo; adlı hutbesinde ş&ouml;yle buyuruyor: Azap i&ccedil;erikli bir ayete vardıklarında ise kalp kulaklarını sonuna kadar a&ccedil;ıp cehennemin korkun&ccedil; sesini kulaklarında hissederler.</p>\n\n<p>\n	Kur&rsquo;an okurken kendisini kusurlu bir kul olarak g&ouml;ren kişinin bu bakış tarzı Allah&rsquo;a daha da yaklaşmasına vesile oluyor ve zamanla bu kul Allah&rsquo;ın m&uuml;jdeleyici ayetleriyle karşılaştığında kendi g&ouml;zleriyle cenneti g&ouml;r&uuml;yormuş&ccedil;asına sevince boğuluyor. Azap i&ccedil;erikli bir ayetle karşılaştığında ise cehennem ve t&uuml;rl&uuml; azaplarını g&ouml;r&uuml;yormuş&ccedil;asına korku ve h&uuml;z&uuml;n yaşıyor. Aynı şekilde diğer t&uuml;rl&uuml; ayetlerde de farklı duygular yaşıyor.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;ccetul-İslam Tusi olarak bilinen Ebu Hamid Muhammed Bin Muhammed bin Ahmed, Şafii mezhebinin b&uuml;y&uuml;k &acirc;limlerindendir. Yıl 505 hicride vefat etmiştir. Başta inan&ccedil; ve hadis &uuml;zerine yazmış olduğu &ldquo;İhyaul-Ulum&rdquo; kitabı olmak &uuml;zere bir&ccedil;ok yazılı esere sahiptir. B&uuml;y&uuml;k Şii Kuran m&uuml;fessiri Merhum Feyz Kaşani, bu kitaptaki zayıf hadisleri m&uuml;sned bir hale getirip &ldquo;Muhaccetul-Beyza Fi Tahzibil-İhya&rdquo; adıyla ilgililerin istifadesine sunmuştur.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; B&uuml;t&uuml;n varlıklardan &ouml;nce var olan ve b&uuml;t&uuml;n varlıklardan sonra var olmaya devam eden varlık.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; H&uuml;ccet&uuml;l-İslam Tusi olarak bilinen Ebu Hamid Muhammed Bin Muhammed bin Ahmed, 505 hicri yılında vefat eden Şafii mezhebinin b&uuml;y&uuml;k &acirc;limlerindendir. &ldquo;İhyaul-Ulum&rdquo; adlı kitap bu &acirc;limin geride bıraktığı eserlerden biridir.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A&rsquo;raf suresi 26.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Buruc suresi 16.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Neml suresi 62.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Yunus 30.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Anlamı: Allah&rsquo;ım yalnızca sen hakiki ve a&ccedil;ık padişahsın. Bu dua fecir vaktinde okunması tavsiye edilen duanın bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bakınız Şeyh Bahai&rsquo;nin &ldquo;Miftah&rsquo;ul Felah&rdquo; kitabı, fecir vaktinin amelleri b&ouml;l&uuml;m&uuml;.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Anlamı: Emrindeyim Allah&rsquo;ım, hayrın tamamı senin elindedir. Bakınız: El-Kafi kitabı, Namaz b&ouml;l&uuml;m&uuml;, Namaza başlamak b&ouml;l&uuml;m&uuml;, 7. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Arap&ccedil;a okunuşu: Veşşerru leyse ileyke velmehdiyyu men hedeyt.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Bu karşında duran senin kulundur, senin k&uuml;&ccedil;&uuml;k bir kulunun oğludur, sendendir, seninledir, sana aittir ve sana d&ouml;necektir.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rum suresi 27.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Munafikun suresi 1. Ayete işarettir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Teslimiyet i&ccedil;inde M&uuml;sl&uuml;man olarak y&uuml;z&uuml;m&uuml; Allah&rsquo;a &ccedil;eviriyorum.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Arap&ccedil;a yazılışı &ldquo;<span dir=\"RTL\">وَجه</span>&rdquo; olan bu kelime T&uuml;rk&ccedil;ede &ldquo;Y&uuml;z&rdquo; anlamını ifade ediyor.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">حنیفاً مُسلِما</span></p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam suresi 79. Anlamı: Ben m&uuml;şriklerden değilim.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kehf suresi 110.</p>\n\n		<p dir=\"RTL\">\n			<span dir=\"LTR\">&ldquo;</span> فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهٖ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهٖ اَحَدًا <span dir=\"LTR\">&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: B&uuml;t&uuml;n hayatım ve &ouml;l&uuml;m&uuml;m Allah i&ccedil;indir. &ldquo; <span dir=\"RTL\">محياى و مماتى لله </span>&rdquo;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allah&rsquo;a sığınmak.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Kovulmuş olan Şeytan&rsquo;dan Allah&rsquo;a sığınırım. &ldquo;<span dir=\"RTL\">اعوذ بالله من الشيطان الرجيم &rlm; </span>&rdquo;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Furkan suresi 43.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vakıa suresi 27. Ayete işarettir. Y&uuml;ce Allah ş&ouml;yle buyuruyor: Sağdakiler, ne mutlu o sağdakilere.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muminun suresi 2.</p>\n\n		<p align=\"center\" dir=\"RTL\">\n			&ldquo;اَلَّذٖينَ هُمْ فٖى صَلَاتِهِمْ خَاشِعُونَ&rdquo;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maun suresi 4 ve 5.</p>\n\n		<p dir=\"RTL\">\n			&ldquo;فَوَيْلٌ لِلْمُصَلّٖينَ - اَلَّذٖينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ&rdquo;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa suresi 43.</p>\n\n		<p dir=\"RTL\">\n			&ldquo;لَا تَقْرَبُوا الصَّلٰوةَ وَاَنْتُمْ سُكَارٰى حَتّٰى تَعْلَمُوا مَا تَقُولُونَ&rdquo;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf suresi 205. <span dir=\"RTL\">&ldquo;وَلَا تَكُنْ مِنَ الْغَافِلٖينَ&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taha suresi 14. &ldquo;<span dir=\"RTL\">وَاَقِمِ الصَّلٰوةَ لِذِكْرٖى</span>&rdquo;</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Rahman ve Rahim olan Allah&rsquo;ın adıyla. <span dir=\"RTL\">&ldquo;بسم الله الرحمن الرحیم&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: B&uuml;t&uuml;n &ouml;vg&uuml;ler Allah&rsquo;a &ouml;zg&uuml;d&uuml;r.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;الحمد لله&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Rahman ve Rahimdir o.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;الرحمن الرحیم&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Hesap g&uuml;n&uuml;n&uuml;n sahibidir o.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;مالک یوم الدین&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Yalnız sana kulluk ederiz.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;ایّاک نعبد&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Ve yalnız senden yardım dileriz.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;و ایّاک نستعین&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Yalnız sana kulluk ediyoruz ve yalnız senden yardım diliyoruz.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;ایّاک نعبد و ایّاک نستعین&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Bizi doğru yola hidayet et.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;اهدنا الصراط المستقیم&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Y&uuml;ce Allah kendisini hamd edeni duyar.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;سمع الله لمن حمده&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şuara suresi 218 ve 219 ayetleri.</p>\n\n		<p dir=\"RTL\">\n			&ldquo;الّذی يراک حين تقوم و تقلّبک فی الساجدين&rdquo;</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Allah, kendisini hamd edenleri duyar. <span dir=\"RTL\">&ldquo;سمع الله لمن حمده&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: &Acirc;lemlerin rabbi olan Allah&rsquo;a hamdolsun.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;الحمد لله رب العالمین&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Ey y&uuml;celik ve saltanat sahibi olan Allah. <span dir=\"RTL\">&ldquo;اهل الکبریاء والعظمة و الجود والجبروت&rdquo;</span>. R&uuml;k&ucirc; sonrasında okunması tavsiye edilen zikrin tamamı ş&ouml;yledir: Semiallahu limen hamideh, elhamdu lillah rebbil &acirc;lemin ehlel kibriya&rsquo;i vel azeme vel cud&rsquo;i vel ceberut.</p>\n\n		<p dir=\"RTL\">\n			&ldquo;سمع الله لمن حمده الحمد لله رب العالمین اهل الکبریاء و العظمة والجود والجبروت&rdquo;</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu hamid bu konuyu kendi fıkhi inancına uygun olarak a&ccedil;ıklamıştır. Şia inancında secde esnasında alın b&ouml;lgesinin toprak veya topraktan elde edilip de yemek veya giysi i&ccedil;in kullanılmayan şeylerle temas etmesi farz olarak kabul edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Benim rabbim b&uuml;t&uuml;n eksikliklerden beridir ve onu hamd ediyorum.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;سبحان ربی الاعلی و بحمده&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab suresi 4.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Anlamı: Allah&rsquo;ın selamı, Rahmeti ve bereketi sizin &uuml;zerinize olsun.</p>\n\n		<p>\n			<span dir=\"RTL\">&ldquo;السّلام عليکم و رحمة الله و برکاته&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muzzemmil suresi 4.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haşir suresi 21.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi 74.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi 74.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fussilet suresi 42.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vakia suresi 79.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed suresi 24.</p>\n	</div>\n</div>','İbadetlerin Hikmeti-Namaz','','publish','closed','open','','ibadetlerin-hikmeti-namaz','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3096',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3097,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>Do&ccedil;. Dr. Muhammed Rıza Kaim&icirc; Mukaddem</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	D&uuml;nyada her varlığın bir ismi vardır ve onunla tanınır. İsim, her varlığın hakikatini diğer canlıya a&ccedil;ıklayan bir alamet ve adrestir. İnsan da bu kaideden istisna değildir. Tanınmak i&ccedil;in bir isme muhta&ccedil;tır. İsim koymak, toplumsal bir gelenektir. &Ccedil;ocuk Hakları S&ouml;zleşmesi&rsquo;nin 7. Maddesine g&ouml;re, her &ccedil;ocuğun doğduktan sonra isim alma hakkı vardır. Bu kanun ile t&uuml;m &uuml;lkeler, bebek doğduktan sonra onun kaydının yapılması, ona isim koyulması ve vatandaşlığa ge&ccedil;irilmesiyle sorumludurlar.</p>\n\n<p>\n	Hedefi insanları doğruya iletmek, eğitmek ve &Acirc;lemlerin Rabbine yakınlaştırmaktan başka bir şey olmayan Y&uuml;ce İsl&acirc;m dini, bundan 1400 yıl &ouml;nce buna vurgu yapmış ve bu hakkı &ccedil;ocuğun ebeveyni &uuml;zerindeki haklarından biri olarak &ouml;n plana &ccedil;ıkarmıştır. İsl&acirc;m a&ccedil;ısından isim koymak o kadar &ouml;nemlidir ki hatta &ccedil;ocuk doğmadan evvel isminin koyulması y&ouml;n&uuml;nde &ouml;neride bulunmuştur. İmam Cafer Sadık&rsquo;ın (a.s) ceddi Emir&uuml;lm&uuml;minin İmam Ali&rsquo;den (a.s) nakille ş&ouml;yle bir hadisi vardır:</p>\n\n<p>\n	&ldquo;Evlatlarınızın isimlerini doğmadan &ouml;nce koyun. Eğer erkek mi kız mı bilmiyorsanız, o zaman hem erkek &ccedil;ocuğuna hem de kız &ccedil;ocuğuna verilebilecek ortak isimlerden bir isim se&ccedil;in. Zira eğer doğumdan &ouml;nce bebek d&uuml;şerse ve onlara bir isim koymamışsanız, kıyamet g&uuml;n&uuml;nde size &lsquo;Bana neden bir isim koymadınız? H&acirc;lbuki Allah Resul&uuml; doğumundan &ouml;nce Muhsin&rsquo;in ismini koymuştur.&rsquo; diyecekler.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Allah Resul&uuml;&rsquo;nden de (s.a.a) aynı manada bir hadis zikredilmiştir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bunca tekit ve tavsiye ş&uuml;phesiz ismin hukuksal ve eğitsel a&ccedil;ıdan &ouml;nemine ve bunun ferdin toplumsal ve ruhsal benliğine etkisine işaret etmektedir. İsim, hukuksal a&ccedil;ıdan ferdin hakikatini, aslını ve nesebini belirlemekte ve ona toplumsal kişilik kazandırmaktadır. İsim, eğitsel a&ccedil;ıdan da (ister pozitif, ister negatif olsun) onun mana ve mefhumu dikkate alındığında ferdin ruhsal kişiliğini etkilemektedir. Zira o bir &ouml;m&uuml;r boyu o isim ve lakapla yaşayacak ve her yerde o isim ve lakapla kendisine seslenilecektir. &Ouml;m&uuml;r boyu birlikte yaşadığı biri gibi ona devamlı etki edecektir.</p>\n\n<p>\n	İsl&acirc;m, iyi insanlarla birlikte olmaya vurgu yapıp k&ouml;t&uuml; insanlarla birlikte olmaktan sakındırdığı gibi &ccedil;ocuklara g&uuml;zel bir isim se&ccedil;me konusunda da vurgu yapmakta ve &ccedil;ok ciddi tavsiyelerde bulunmaktadır; inananları başka insanlara k&ouml;t&uuml; isimle seslenmekten ve uygunsuz lakaplar takmaktan da ciddi bir şekilde sakındırmaktadır. Şimdi İsl&acirc;m&rsquo;ın bu konu hakkındaki nehiylerini ve bu nehiylere uyulmadığı takdirde bunların k&ouml;t&uuml; sonu&ccedil;larını araştıralım.</p>\n\n<h3>\n	1- Uygunsuz İsim Koymaktan Sakındırmak</h3>\n\n<p>\n	İsl&acirc;m&rsquo;ın birka&ccedil; nedenden dolayı &ccedil;ocuklara ve başka insanlara uygun olmayan isimler vermekten ve k&ouml;t&uuml; lakaplar takmaktan sakındırdığını s&ouml;yleyebiliriz:</p>\n\n<p>\n	<strong>1-1&nbsp; G&uuml;zel Bir İsim Koyulması &Ccedil;ocuğun Hakkıdır</strong></p>\n\n<p>\n	Değişik hadislerde &ccedil;ocuğun ebeveyn &uuml;zerindeki haklarından biri olarak ve hatta baba &uuml;zerindeki ilk hakkı olarak ona g&uuml;zel bir isim se&ccedil;ip vermek olduğu nakledilmiştir. İsl&acirc;m&rsquo;ın sevgili Peygamberi Hz. Muhammed&rsquo;in (s.a.a) Emir&uuml;lm&uuml;minin Ali&rsquo;ye (a.s) tavsiyelerinde şunu g&ouml;rmekteyiz:</p>\n\n<p>\n	&ldquo;Ya Ali! &Ccedil;ocuğun babası &uuml;zerindeki hakkı, ona g&uuml;zel bir isim vermesi, onu g&uuml;zel bir şekilde eğitmesi ve doğru d&uuml;zg&uuml;n bir yere (işe) yerleştirmesidir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Başka bir rivayette bu g&ouml;rev, babanın evladına yapacağı ilk iyilik olarak tavsif edilmiştir.</p>\n\n<p>\n	&ldquo;Bir şahsın evladına yapacağı ilk iyilik ona g&uuml;zel bir isim se&ccedil;mesidir. O halde hepiniz evlatlarınıza g&uuml;zel bir isim koyun.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Eğer &ccedil;ocuğumuza g&uuml;zel bir isim koymanın onun şer&icirc; bir hakkı olduğunu kabul edersek, ş&uuml;phesiz bunu yerine getirmemek de kanun koyucunun rızası dışında olacaktır. Zira kanun koyucu, hi&ccedil; kimsenin hakkının zayi edilmesine razı olmaz. K&ouml;t&uuml; isim koymak, aslında ferdin g&uuml;zel bir isme sahip olmasından mahrum kalmasıdır. Başka bir tabirle; onun hakkının zayi edilmesidir.</p>\n\n<p>\n	<strong>1-2&nbsp; Peygamber&rsquo;in Uygulamasında K&ouml;t&uuml; İsimlerin Değiştirilmesi</strong></p>\n\n<p>\n	İmam Cafer Sadık&rsquo;tan (a.s) nakledilen bir hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Allah Resul&uuml; insanların ve şehirlerin k&ouml;t&uuml; olan isimlerini değiştirirdi.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hadisin orijinalinde ge&ccedil;en &ldquo;Kane yuğayyiru&rdquo; ibaresi, Peygamber&rsquo;in o işi eskiden devamlı yaptığını beyan eden &ldquo;maziyi istimrari&rdquo; kipidir. Bu isim değiştirme, devamlı uygulanan bir gelenek şeklinde Peygamber tarafından uygulanmıştır. Bundan da kanun koyucunun insan ve şehirlere verilen k&ouml;t&uuml; isimleri sevmediği anlaşılmaktadır. Ne zaman bir eylem Peygamberin s&uuml;nneti olarak belirlense, bu artık t&uuml;m M&uuml;sl&uuml;manlar i&ccedil;in h&uuml;ccettir ve o eylemin uygulanması gerekir.</p>\n\n<p>\n	Peygamberin bu s&uuml;nneti, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) o d&ouml;nemdeki cahil Arap toplumunun geleneklerinde ger&ccedil;ekleştirmiş olduğu bir devrimdi. Cahiliyet d&ouml;neminde Arap geleneği &ccedil;ocuklarının isimlerini s&ouml;ylediklerinde d&uuml;şmanlarının kalbine korku salması i&ccedil;in vahşi ve yırtıcı hayvan isimlerini koymaktı.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Ancak insanlığı kurtarmak ve yaratılmışların en şereflisinin unutmuş olduğu fazilet ve erdemleri onlara geri vermek i&ccedil;in gelmiş olan sevgili Peygamberimiz (s.a.a), insanı vahşi hayvanların isimleriyle isimlenmekten daha y&uuml;ce ve daha değerli g&ouml;rmekteydi. Bundan dolayı bu k&ouml;t&uuml; gelenekle savaşmak i&ccedil;in kıyam etti. Hem insanları &ccedil;ocuklarına iyi ve g&uuml;zel isimleri koymaları i&ccedil;in ikna ve teşvik ediyordu hem de nerede b&ouml;yle k&ouml;t&uuml; bir isimle karşılaşsa o ismi değiştiriyordu. Şimdi Peygamberin bu davranışlarını anlatan birka&ccedil; &ouml;rneği aşağıda zikredeceğiz:</p>\n\n<p>\n	- &ldquo;Peygamberin yanına ne zaman ismini beğenmediği biri gelse, onun ismini değiştirirdi.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	- Kesir b. Samit&rsquo;in ismi &ldquo;Galil&rdquo; yani &ldquo;az&rdquo; idi. Peygamberimiz onun ismini &ldquo;Kesir&rdquo; yani &ldquo;&Ccedil;ok&rdquo; olarak değiştirdi. Muti b. Esved&rsquo;in ismi &ldquo;Asi&rdquo; idi ve Peygamberimiz onun ismini de &ldquo;Muti&rdquo; yani &ldquo;itaatk&acirc;r&rdquo; olarak değiştirdi. &Uuml;mm&uuml; Asım&rsquo;in ismi de &ldquo;Asiye&rdquo; yani &ldquo;asi kadın&rdquo; idi ve onun ismini de &ldquo;Sehle&rdquo; yani &ldquo;k&uuml;lfetsiz kadın&rdquo; olarak değiştirdi.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	- Peygamberin yaranlarından birinin adı &ldquo;Esved&rdquo; yani &ldquo;siyah&rdquo; idi ve Peygamber onun ismini &ldquo;Ebyez&rdquo; yani &ldquo;beyaz&rdquo; olarak değiştirdi.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	- Rum padişahı Hıristiyan bir el&ccedil;i g&ouml;ndermişti. Peygamberimiz onun ismini sorduğunda isminin &ldquo;Abduşşems&rdquo; yani &ldquo;g&uuml;neşin kulu&rdquo; olduğunu s&ouml;yledi. Peygamberimiz ş&ouml;yle buyurdu: &ldquo;İsmini değiştir. Ben senin ismini &ldquo;Abdulvahhab&rdquo; yani &ldquo;karşılıksız iyilik yapanın kulu&rdquo; olarak değiştirdim.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Sonu&ccedil; olarak, Peygamberin bu s&uuml;nnetini ispatlamak i&ccedil;in delil getirilebilecek rivayetler olduk&ccedil;a fazladır. A&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir ki, Peygamberimiz ne zaman uygun olmayan bir isimle karşılaşsa onu değiştirirdi. Peygamberimiz &ldquo;Bağiz-Kindar&rdquo; ismini &ldquo;Habib-Sevgili&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ile, &ldquo;Ğavi b. Zalim-Zalimin oğlu Sapkın&rdquo; ismini &ldquo;Raşid b. Abdullah-Allah&rsquo;ın kulunun oğlu doğru yolu bulmuş&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ile, &ldquo;Asiye-Asi kadın&rdquo; ismini &ldquo;Cemile-G&uuml;zel kadın&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ile ve daha getirilebilecek nice &ouml;rneklerde g&ouml;r&uuml;leceği &uuml;zere değiştirmiştir. S&ouml;z&uuml;m&uuml;z daha fazla uzamasın diye burada birka&ccedil; &ouml;rnek zikrettik.</p>\n\n<p>\n	<strong>1-3&nbsp; Diğer Rivayetler</strong></p>\n\n<p>\n	Peygamberin s&uuml;nnetine ilave olarak masum İmamlar da kendilerinden nakledilen hadislerde uygun olmayan isimleri koymaktan men etmişlerdir. Bu hadislerde &ccedil;eşitli isimlerin kullanılmasından men ettiklerini g&ouml;rmekteyiz:</p>\n\n<p>\n	- Bazı hadislerde insanlara, Allah&rsquo;ın kendisine &ouml;zel olan isimlerin koyulması men edilmiştir. Hammad b. Osman&rsquo;ın İmam Cafer Sadık&rsquo;tan naklettiği hadis &ouml;rnek g&ouml;sterilebilir:</p>\n\n<p>\n	&ldquo;Allah Resul&uuml; &ouml;lmeden &ouml;nce bazı isimlerin insanlara verilmesini yasaklamak i&ccedil;in kalem ve k&acirc;ğıt istedi. Ancak ruhunu Allah&rsquo;a teslim etti ve o isimleri a&ccedil;ıklayamadı. Hakem, Hekim, Halid ve Malik o isimlerdendir. Bu isimler altı veya yedi tanedir ve bu isimleri insanlara koymak caiz değildir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu yasaklamanın nedeni belki de &acirc;lemlerin y&uuml;ce Rabbi&rsquo;nin kutsiyetini ve saygınlığını korumak ve bu isme sahip olan insanların kibir, gurur ve ilahlık tasavvuruna du&ccedil;ar olmalarını engellemek olabilir. Ancak bu isimlerin başına &ldquo;Abd-kul&rdquo; kelimesi eklendiğinde kullanılmalarının bir sakıncası yoktur ve hatta bu &ccedil;ok beğenilen bir uygulamadır. Abdulhekim ve Abdulhalid gibi.</p>\n\n<p>\n	- Bazı hadislerde de insanın kendisini m&uuml;nezzeh ve mukaddes olarak tanıtmasına sebep olduğundan dolayı ve bu isimler sebebiyle nefsini eksikliklerden masum ve uzak sanmasını engellemek i&ccedil;in bazı isimlerin kullanılması men edilmiştir. Bir hadiste ş&ouml;yle nakledilmiştir: Ebu Seleme&rsquo;nin kızı Zeyneb Muhammed b. &Ouml;mer&rsquo;e &ldquo;Kızının adını ne koydun?&rdquo; diye sordu. O da dedi ki: &ldquo;Birra-itaatk&acirc;r ve iyilik yapan kadın koydum.&rdquo; Zeyneb ş&ouml;yle dedi: &ldquo;Peygamber bu ismi koymayı yasaklamıştır. Benim ismimi Birra koymuşlardı, Peygamber ismimi duyunca ş&ouml;yle buyurdu: &lsquo;Bu isimlerle kendinizi masum ve iyilik yapan biri olarak g&ouml;stermeyin. Allah Birr-itaatk&acirc;r ve iyilik yapan kimseleri daha iyi bilendir.&rsquo; O zaman Peygamber&rsquo;e &lsquo;O halde ismini ne koyalım?&rsquo; diye sordular. Peygamber de &lsquo;Onun ismini Zeyneb-babasının ziyneti koyun.&rsquo; buyurdu.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	- Bazı hadisler de k&ouml;t&uuml; manaları ve negatif etkileri olan isimlerden men edilmiştir. Cabir, İmam Muhammed B&acirc;kır&rsquo;dan (a.s) ş&ouml;yle nakletmektedir: &ldquo;Allah Resul&rsquo;&uuml; (s.a.a) minberde ş&ouml;yle buyurmuştur: Bilin ki en hayırlı isimler şunlardır; Abdullah, Abdurrahman, Harise ve Hemmam. En k&ouml;t&uuml; isimler de şunlardır: Dırar, Murre, Harb ve Zalim.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu son d&ouml;rt ismi duyanların aklından zarar ve ziyan, zorluk ve aşırılık, savaş ve kan d&ouml;k&uuml;c&uuml;l&uuml;k ve zul&uuml;m ve zalimlikten başka bir şey ge&ccedil;mez. Bu manalar, insanların geneli i&ccedil;in sevilmeyen ve reddedilen manalardır ve duymak bile bir&ccedil;ok insanı rahatsız etmektedir.</p>\n\n<p>\n	- Bazı hadislerde de hayvanların isimlerini koymak da men edilmiştir. &ldquo;Allah Resul&uuml; (s.a.a), k&ouml;pek ve k&ouml;pek yavrusu isimlerini insanlara koymaktan sakındırmıştır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	- Putların ve Şeytanın isimlerinin koyulmasından da nehiy edilmiştir.</p>\n\n<p>\n	&ldquo;Ona Abduluzza ismini koymayın; Abdullah ismini koyun.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	&ldquo;Ona Hubab ismini koymayın. Hakikat şudur ki Hubab Şeytandır.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	&ldquo;Ona Ecde&rsquo; ismini koymayın. Hakikaten Ecde&rsquo; Şeytandır.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&ldquo;Ona Şeheb ismini koymayın. Hakikat şu ki, Şeheb Şeytan&rsquo;ın ismidir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu &uuml;&ccedil; hadisin manası şudur: &Ccedil;ocuğa Hubab, Ecde&rsquo; ve Şeheb isimlerini koymayın. Zira bunlar Şeytan&rsquo;ın isimleridir.</p>\n\n<p>\n	- Bazı hadislerde de nefret edilen ve hoşa gitmeyen isimlerin koyulması men edilmiştir. Yakub Serrac&rsquo;dan ş&ouml;yle nakledilmiştir: &ldquo;İmam Cafer Sadık&rsquo;ın (a.s) yanına gitmiştim. İmam Sadık, oğlu Musa&rsquo;nın beşiği başında durmuştu. Uzunca bir m&uuml;ddet ona bir şeyler fısıldadı. İmam, oğlu ile sessizce konuşmasını bitiresiye değin bir kenarda oturdum. Fısıldamayı bitirince İmam&rsquo;ın yanına gittim. Bana &lsquo;Mevlan Musa ibn Cafer&rsquo;in yanına git ve ona selam ver.&rsquo; diye buyurdu. Beşiğin yanına gittim ve ona selam verdim. O da fasih bir dille selamıma karşılık verdi ve bana ş&ouml;yle buyurdu: &lsquo;D&uuml;n kızına verdiğin ismi değiştir. Zira Allah o isimden nefret etmektedir.&rsquo; Ben hen&uuml;z daha d&uuml;n doğan kızıma Humeyra ismini vermiştim. İmam Sadık (a.s) o esnada ş&ouml;yle buyurdu: &lsquo;Onun sana verdiği desturu yerine getir. Senin kemale ermen ve hidayete tabi olman i&ccedil;in gereklidir bu.&rsquo; Ben de hemen o ismi değiştirdim.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	- Bazı rivayetlerde de &ccedil;ocuklara Ehl-i Beyt&rsquo;in (a.s) d&uuml;şmanlarının isimlerinin konulması men edilmiştir. Zira Şeytan onların isimlerini duyduk&ccedil;a sevinmektedir.</p>\n\n<p>\n	Cabir İmam Muhammed B&acirc;kır&rsquo;dan (a.s) ş&ouml;yle bir hadis nakletmektedir: &ldquo;İmam ufak bir &ccedil;ocuğa ismini sordu. O da isminin Muhammed olduğunu s&ouml;yledi. İmam ardından &ccedil;ocuğun k&uuml;nyesini de sordu. O da Ali olduğunu s&ouml;yledi. İmam da ona ş&ouml;yle buyurdu: &lsquo;Sen bu isim ve k&uuml;nyen sayesinde Şeytan&rsquo;ın sana zarar vermesinden kurtuldun. Zira Şeytan ne zaman bir kimsenin &lsquo;Ey Muhammed!&rsquo; ve &lsquo;Ey Ali!&rsquo; diye hitabını duysa kurşun gibi erir. Ne zaman da bizim d&uuml;şmanlarımızın ismiyle birine seslenildiğini duysa &ccedil;ok sevinir ve kendiyle &ouml;v&uuml;n&uuml;r.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Kenzu&rsquo;l-Ummal&rsquo;da &Ouml;mer ibn Hattab&rsquo;tan ş&ouml;yle bir rivayet nakledilir: Peygamberin hanımı &Uuml;mm&uuml; Seleme&rsquo;nin kardeşinin bir oğlu oldu ve adını Velid koydu. Allah Resul&uuml; (s.a.a) bu ismi duyduğunda ş&ouml;yle buyurdu: &ldquo;Ona kendi firavunlarınızdan birinin adını mı verdiniz? İsmini değiştirin ve ona Abdullah ismini koyun. Bilin ki bu &uuml;mmetten &ccedil;ok yakında Velid isimli biri &ccedil;ıkacaktır ve onun bu &uuml;mmete vereceği zarar, Firavun&rsquo;un kendi kavmine verdiği zarardan &ccedil;ok daha fazla olacaktır.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Hadislerde g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, genel olarak &ccedil;eşitli isimleri belirli nedenlerden dolayı koymak yasaklanmıştır. Bu t&uuml;r isimlerin tabii olarak isim sahibi veya diğer insanların &uuml;zerinde negatif etkisi vardır. Ş&uuml;phesiz bu negatif sonu&ccedil;lar olmasa, bu isimleri koymak yasaklanmazdı. Bundan dolayı İsl&acirc;m şeriatında sonu&ccedil;ları menfi olan isimleri insanları vermek yasaktır.</p>\n\n<h3>\n	2- Uygunsuz Lakap Koymaktan Sakındırmak</h3>\n\n<p>\n	Uygunsuz isimlere ilave olarak insana uygunsuz lakap ve k&uuml;nye koymak da İsl&acirc;m tarafından sakındırılmıştır. Lakap, bir insanın isminin yanına koyulan ve genelde &ouml;vg&uuml; veya yergi ama&ccedil;lı kullanılan isimdir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Bir insana lakap, genellikle onda bulunan ayırıcı bir ahl&acirc;k veya soy ya da g&ouml;r&uuml;n&uuml;ş &ouml;zelliği nedeniyle diğer insanlar tarafından koyulur. Lakap Fars&ccedil;a&rsquo;da genelde aile ismine veya soyadına denir. K&uuml;nye de insanı &ouml;vg&uuml; ve saygı nedeniyle koyulur. Genelde Eb, Umm, İbn ve Bint kelimeleri ile birlikte kullanılır. &ldquo;Ebu Abdillah&rdquo; gibi ki bu Arap&ccedil;a&rsquo;da en yaygın kullanılan k&uuml;nye şeklidir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Uygun olmayan lakapları koymak birka&ccedil; nedenden dolayı yasaktır:</p>\n\n<p>\n	<strong>2-1&nbsp; Kur&rsquo;&acirc;n-ı Kerim&rsquo;in A&ccedil;ık Ayeti</strong></p>\n\n<p>\n	Hucurat suresinin 11. ayetinde ş&ouml;yle buyurulmaktadır:</p>\n\n<p>\n	&ldquo;Ey inananlar, i&ccedil;inizden bir topluluk, başka bir toplulukla alay etmesin, olabilir ki alay edilenler, &ouml;b&uuml;rlerinden daha hayırlıdır ve kadınların bir kısmı da başka kadınlarla alay etmesin, olabilir ki alay edilen kadınlar, &ouml;b&uuml;rlerinden daha hayırlıdır ve birbirinizi kınamayın ve k&ouml;t&uuml; lakaplarla &ccedil;ağırmayın; iman ettikten sonra buyruktan &ccedil;ıkmışlara ait adlar(ı iman edenlere takmanız), ne de k&ouml;t&uuml;d&uuml;r ve kim t&ouml;vbe etmezse artık onlar, zulmedenlerin ta kendileridir.&rdquo;</p>\n\n<p>\n	Ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok insan, başkalarına k&ouml;t&uuml; lakaplar takmakta ısrar etmişlerdir ve hala da etmektedirler. Bu şekilde onları aşağılamayı ama&ccedil;lamakta ve şahsiyetlerini kırmaya &ccedil;alışmaktadırlar. D&uuml;ş&uuml;nceleri bazen bu şekilde intikam almak, bazen de eskiden k&ouml;t&uuml;l&uuml;k yapmış ancak daha sonra t&ouml;vbe ederek hatasından d&ouml;nm&uuml;ş insanları lakap takarak eskiden ne olduğunu etrafa anlatmaktır. İsl&acirc;m b&ouml;yle bir hareketi kesinlikle a&ccedil;ık&ccedil;a yasaklamış ve bir M&uuml;sl&uuml;manı en hafif tabirle de olsa aşağılamayı ama&ccedil;layan isim ve lakapları kullanmaktan men etmiştir. Zikredilen ayet, a&ccedil;ık olarak buna işaret etmektedir. Mecmeu&rsquo;l-Beyan Tefsiri&rsquo;nde İbn Abbas&rsquo;tan nakille bu ayetin iniş sebebi ş&ouml;yle anlatılmıştır:</p>\n\n<p>\n	&ldquo;Hayber&rsquo;in fethinden sonra Allah Resul&uuml; (s.a.a) ile evlenmiş olan Hayy ibn Ahtab isimli Yahudi&rsquo;nin kızı Safiye bir g&uuml;n ağlar bir halde Peygamber&rsquo;in yanına geldi. Hz. Peygamber ne olduğunu sordu. Safiye de olayı anlattı: &ldquo;Aişe beni &lsquo;Ey Yahudizade!&rsquo; diyerek su&ccedil;luyor.&rdquo; dedi. Hz. Peygamber de ş&ouml;yle buyurdu: &ldquo;Neden ona benim babam Harun&rsquo;dur, amcam Musa&rsquo;dır ve kocam da Muhammed&rsquo;dir demedin?&rdquo; Bu esnada bu ayet nazil oldu ve bundan dolayıdır ki ayette &ldquo;&hellip;iman ettikten sonra buyruktan &ccedil;ıkmışlara ait adlar(ı iman edenlere takmanız), ne de k&ouml;t&uuml;d&uuml;r&hellip;&rdquo; ibareleri yer aldı.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	<strong>2-2&nbsp; Nakledilen Hadisler</strong></p>\n\n<p>\n	Bu rivayetlerde de insanlara k&ouml;t&uuml; lakapların takılması men edilmiştir.</p>\n\n<p>\n	Muhammed ibn Yahya ibn Ebi İbad amcasından rivayet ediyor: Bir g&uuml;n sekizinci İmam Hz. Ali ibn Musa er-Rıza (a.s) bir şiirden &uuml;&ccedil; beyit okudu. İmam&rsquo;ın şiir okuduğu &ccedil;ok az g&ouml;r&uuml;lm&uuml;şt&uuml;r. İmam&rsquo;a ş&ouml;yle arz ettim: Okuduğunuz şiir kime aittir? Buyurdu ki &ldquo;Sizin Iraklılardan biridir.&rdquo; Bu şiir sapkın ve ahmak Ebu el-Etahiyye&rsquo;nin şiiridir ki kendisi hakkında okumuştur bunu. İmam ş&ouml;yle buyurdu: &ldquo;Onun ismini s&ouml;yle, ama bu lakapları s&ouml;yleme ve onu bu lakaplarla &ccedil;ağırma. Allah Teala kitabında ş&ouml;yle buyurmaktadır: &ldquo;&hellip;iman ettikten sonra buyruktan &ccedil;ıkmışlara ait adlar(ı iman edenlere takmanız), ne de k&ouml;t&uuml;d&uuml;r&hellip;&rdquo; Belki bu şahıs zikrettiğin bu lakapları sevmiyordur.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Başka bir hadisi de Ebu Basir&rsquo;den naklediyoruz. İmam Muhammed B&acirc;kır&rsquo;ın (a.s) ş&ouml;yle buyurduğunu duydum: &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) d&ouml;neminde Ebu Zerr bir g&uuml;n birisine &ldquo;Ey siyah derili kadının oğlu!&rdquo; diye hitap etti. Allah Resul&uuml; (s.a.a) Ebu Zerr&rsquo;e ş&ouml;yle buyurdu: &ldquo;Onu annesi y&uuml;z&uuml;nden aşağılıyor musun?&rdquo; Ebu Zerr, yaptığı hatadan ve Allah Resul&uuml;&rsquo;n&uuml;n bu tembihinden dolayı devamlı y&uuml;z&uuml;n&uuml; toprağa s&uuml;rt&uuml;yordu ve Allah&rsquo;tan bağışlanma diliyordu. Allah Resul&uuml; onu affedene kadar b&ouml;yle yapmaya devam etti ve sonun Peygamber ondan razı oldu.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Başka bir rivayette de ş&ouml;yle gelmiştir:</p>\n\n<p>\n	&ldquo;Kardeşlerinizi onların en g&uuml;zel isimleriyle &ccedil;ağırın ve onlara lakaplarıyla seslenmeyin.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu hadiste zikredilen lakaplardan kastın, k&ouml;t&uuml; ve beğenilmeyen lakaplar olduğunu ibaredeki nehiyden anlıyoruz.</p>\n\n<p>\n	Bazı rivayetlerde de &ccedil;ocuklara lakap takılmasını engellemek amacıyla, onlara k&uuml;&ccedil;&uuml;k yaşlarda k&uuml;nye takılmasının tavsiye edildiğini g&ouml;r&uuml;yoruz. Peygamberin bir hadisinde ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuklarınıza k&ouml;t&uuml; lakaplar takılmadan &ouml;nce k&uuml;nye se&ccedil;in ki onlarla tanınsınlar.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Başka bir hadiste de İmam Cafer Sadık&rsquo;tan (a.s) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Biz &ccedil;ocuklarımıza k&ouml;t&uuml; lakap takılmasından korktuğumuz i&ccedil;in k&uuml;nye se&ccedil;iyoruz.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Eğer bir &ccedil;ocuk k&uuml;&ccedil;&uuml;k yaşlarda onu y&uuml;celten ve saygın g&ouml;steren bir k&uuml;nye ile &ccedil;ağrılırsa, gelecekte ona yakıştırılan k&ouml;t&uuml; lakaplar etkisiz kalıp &ccedil;abucak unutulacaktır. Zira insanlar k&uuml;&ccedil;&uuml;k yaştan itibaren ona o g&uuml;zel k&uuml;nyelerle seslenmişlerdir ve onu o k&uuml;nye ile tanımışlardır.</p>\n\n<p>\n	İmam Ali (a.s) da Nehcu&rsquo;l-Belağa&rsquo;da Muttakilerin sıfatlarından birisi olarak onların başka insanları k&ouml;t&uuml; lakaplarla &ccedil;ağırmamasını zikretmektedir. Ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;(Muttaki kimseler başkalarını) k&ouml;t&uuml; lakaplarla &ccedil;ağırmazlar.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Başka bir rivayette de ş&ouml;yle nakledilmiştir: İmam Seccad&rsquo;ın (a.s) yardımcılarından birinin ismi Ebu Murre<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> idi. Ne zaman i&ccedil;eri girmek istese &ldquo;Ebu Murre kapıdadır.&rdquo; derdi. İmam Seccad (a.s) bir g&uuml;n ona bir daha geldiğinde &ldquo;Ebu Murre kapıdadır.&rdquo; dememesi i&ccedil;in yemin ettirdi.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> Bu hadis İmam&rsquo;ın bu t&uuml;r lakapları kullanmaktan rahatsız olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bu hadislerin genelinden anlaşılmaktadır ki, insanların birbirini aşağılama ve k&uuml;f&uuml;r kastı olsun ya da olmasın k&ouml;t&uuml; lakaplar takıp yakıştırması yasaktır ve bir M&uuml;sl&uuml;manın davranışlar listesinde b&ouml;yle bir eylem olmamalıdır. Bu buyruğa eğitim ve &ouml;ğretim alanında uymak &ouml;nemlidir. Ancak &ouml;zellikle eğitmen ve &ouml;ğrenci ilişkisinde uymak zaruridir. Olmazsa olmazlardandır. Zira bu ilişki yapıcı bir ilişkidir ve &ouml;ğrenci &uuml;zerinde pozitif etki bırakması i&ccedil;in uygulanmaktadır.</p>\n\n<p>\n	<strong>2-3&nbsp; M&uuml;sl&uuml;man&rsquo;ın Saygınlığı &Ccedil;iğnenemez</strong></p>\n\n<p>\n	M&uuml;sl&uuml;man insanların saygınlığını yok etmenin, onlara hakaretin ve aşağılamanın haram oluşundan, onlara k&ouml;t&uuml; isim ve lakaplar takmanın da yasak olduğu anlaşılmaktadır. Bu şu demektir; İsl&acirc;m, M&uuml;sl&uuml;man bir şahsın canı, malı, izzeti ve gururuna saygı g&ouml;stermektedir ve M&uuml;sl&uuml;man şahsın saygınlığını ortadan kaldırmayı, y&uuml;z&uuml;n&uuml;n suyunu d&ouml;kmeyi ve şahsiyetini aşağılamayı caiz bilmemektedir; başkalarının aşağılanması ve onurunun rencide edilmesi haramdır ve yasaktır. O halde M&uuml;sl&uuml;man birisine k&ouml;t&uuml; lakaplar takmak da &ldquo;M&uuml;sl&uuml;man bir şahsın aşağılanması ve onurunun rencide edilmesi&rdquo; anlamına geldiğinden ve bunun mısdaklarından biri olduğundan dolayı haramdır ve yasaktır.</p>\n\n<h3>\n	3- K&ouml;t&uuml; İsimler, Uygunsuz Lakaplar ve Sonu&ccedil;ları</h3>\n\n<p>\n	Kanun koyucunun emir ve nehiyleri, bir takım iyiliklere ve k&ouml;t&uuml;l&uuml;klere tabidir. Bunlara dikkat ederek, her konu i&ccedil;in emir ve nehiyler belirlemiştir. Bu emir ve nehiylerden bazıları insanlar i&ccedil;in anlaşılabilir olabilir ve bazıları da anlaşılır olmayabilir. Kanun koyucunun k&ouml;t&uuml; isim ve lakap takma konusundaki nehyi de bu kaide i&ccedil;inde değerlendirilmelidir. Ş&uuml;phesiz kanun koyucunun k&ouml;t&uuml; isim ve lakap takma konusundaki bunca vurgusu bir takım k&ouml;t&uuml;l&uuml;klere neden olacağı sebebiyledir. Bu k&ouml;t&uuml; sonu&ccedil;lar, sadece ferdin şahsına da zarar verebilir, toplumun geneline de zarar verebilir. Bu b&ouml;l&uuml;mde bu k&ouml;t&uuml; sonu&ccedil;lar &uuml;zerinde duracağız.</p>\n\n<p>\n	<strong>3-1&nbsp; K&ouml;t&uuml; İsim ve Kişisel Zararları</strong></p>\n\n<p>\n	K&ouml;t&uuml; ismin fert &uuml;zerindeki birinci ve en b&uuml;y&uuml;k etkisi, diğer insanların onu alaya alıp taciz etmesi ve onun da ruhsal a&ccedil;ıdan &uuml;zerindeki bu baskıdan dolayı rahatsızlıklara du&ccedil;ar olmasıdır. &Ouml;l&ccedil;&uuml;l&uuml; ve uyumlu olmayan ve s&ouml;ylenişi akıcı, sade ya da anlam a&ccedil;ısından pozitif bulunmayan isimler, genellikle ferdin alaya alınmasına ve aşağılanmasına sebep olmaktadır. L&uuml;gat anlamı a&ccedil;ısından pek de beğenilmeyen isimler olan &ldquo;Zalim&rdquo; veya &ldquo;Yaği-asi&rdquo; gibi isimler ve lakaplar ya da &ldquo;Muaviye, &ldquo;Yezid&rdquo;, &ldquo;Cengiz&rdquo; ve &ldquo;Timur&rdquo; gibi kan d&ouml;ken k&ouml;t&uuml; insanların isimleri veya &ldquo;K&ouml;pek&rdquo;, &ldquo;Sırtlan&rdquo;, &ldquo;Eşek&rdquo;, &ldquo;Fare&rdquo; ve &ldquo;&Ccedil;akal&rdquo; gibi hayvanlardan alınan isim ve lakaplar, insan ismi veya lakabı olarak kullanıldığında diğer insanların aşağılamasına ve alayına sebep olacaktır. İnsanlar isteyerek veya istemeyerek de olsa bu isim ve lakap sahiplerini alaya almaktadırlar. Bu alaya alma eylemi &ccedil;oğu zaman kendilerini eğlendirmek ve vakit ge&ccedil;irmek i&ccedil;in olacaktır. Ya da eğer arada d&uuml;şmanlık varsa bu defa da o isim sahiplerinden intikam almak amacıyla alay eylemine başvuracaklardır.</p>\n\n<p>\n	&Ouml;nemli olan nokta, aşağılama ve alaya alma eyleminin &ccedil;ok az ger&ccedil;ekleşmesi durumunda ferdin ruhsal a&ccedil;ıdan derin zararlar g&ouml;rmeyeceğidir. Ancak eğer ardı ardına ve her zaman ger&ccedil;ekleşmiş olursa, ferdi &ccedil;ok ciddi ve k&ouml;t&uuml; sonu&ccedil;lara s&uuml;r&uuml;kleyecektir. K&ouml;t&uuml; isim, b&ouml;yle bir ortamı hazırlamakta her zaman etkin bir role sahiptir. Zira k&ouml;t&uuml; isim, insanın s&uuml;rekli beraber olduğu dış g&ouml;r&uuml;n&uuml;ş&uuml; ve giydiği pis elbise gibidir, başkalarını aşağılamaya ve alaya davet eden bir tabloya benzer. Hatta k&ouml;t&uuml; ismin ferde zararı, dış g&ouml;r&uuml;n&uuml;ş&uuml;n zararından daha fazladır. Zira dış g&ouml;r&uuml;n&uuml;ş&uuml;n değiştirilmesi veya pis elbisenin &ccedil;ıkarılmasıyla alay ve aşağılama sebepleri ortadan kalkar; ancak k&ouml;t&uuml; isim b&ouml;yle değildir. Eğer insanlar bir ferdi o k&ouml;t&uuml; isim veya lakapla tanırlarsa ve o fert onunla meşhur olursa, isim veya lakap değiştirilse bile toplumun hafızasına o şekilde kazındığından dolayı alay ve aşağılama tamamen ortadan kalkmayacaktır. Zira insanlar o isim ve lakabı kullanarak o fert hakkında konuşacaklardır. Hatta ve hatta o ferdin toplumsal makamı y&uuml;kselip ve insanlar &uuml;zerinde n&uuml;fuzu artsa bile yine de o k&ouml;t&uuml; isim ve lakabın doğurduğu sonu&ccedil;lardan &acirc;m&acirc;nda olamayacaktır. O ferdin ulaştığı g&uuml;&ccedil; dahi insanların onun hakkında alaylı konuşmalarının &ouml;n&uuml;ne ge&ccedil;emeyecektir. Halifeler tarihinde bunun &ouml;rneği olduk&ccedil;a fazladır. Biz burada bu &ouml;rneklerden iki tanesini zikredeceğiz.</p>\n\n<p>\n	- Muaviye ve Cariye: Cariye, Şam kabilelerinden bir kabilenin reisinin ismidir ve bu isim &ccedil;ıngıraklı yılanın bir t&uuml;r&uuml; hakkında kullanılır. Cariye, g&uuml;&ccedil;l&uuml; ve a&ccedil;ık s&ouml;zl&uuml; biriydi ve Muaviye&rsquo;nin h&uuml;k&uuml;metine karşı &ccedil;ok ciddi nefret ve kin beslerdi. Muaviye onun kendisine karşı nefret ve kinini anladığında onunla toplum &ouml;n&uuml;nde alay etmek ve aşağılamak i&ccedil;in fırsat kollamaya başladı. Bir g&uuml;n bu fırsat oluştu ve toplumun i&ccedil;inde ona &ldquo;Sen kavmin yanında ne kadar aşağılık birisin ki adını Cariye koymuşlar?&rdquo; dedi. Cariye de derhal cevap verdi: &ldquo;Sen de kavminin yanında ne kadar aşağılıkmışsın ki sana da Muaviye-dişi k&ouml;pek ismini takmışlar?&rdquo;Dedi. Muaviye kendisine b&ouml;yle bir cevap verileceğini beklemiyordu ve &ccedil;ok rahatsız olup Cariye&rsquo;ye &ldquo;Kes sesini!&rdquo; diye haykırdı. Cariye buna karşılık olarak da birka&ccedil; s&ouml;z s&ouml;yleyince Muaviye dayanamayıp ona &ldquo;Allah senin gibileri toplumda &ccedil;oğaltmasın ey Cariye!&rdquo; diyerek beddua etti.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	- Muaviye ve Şerik ibn Eur: Şerik ibn Eur, Muaviye zamanında yaşamıştır. Kendi kabilesinin reisi ve aralarında en saygın olan kimseydi. &Acirc;lemlerin y&uuml;ce Rabbinin şeriki-ortağı yoktur ve bu İsl&acirc;m&icirc; inan&ccedil; sistemi i&ccedil;inde zaruri konulardan birisidir. Bundan dolayı bir &ccedil;ocuğa Şerik ismini vermek de beğenilmeyen bir şeydir. Eur ise bir g&ouml;z anlamındadır. Muaviye&rsquo;nin en g&uuml;&ccedil;l&uuml; olduğu g&uuml;nlerden bir g&uuml;nde, Şerik onun yanına gitti. Muaviye de onun ismiyle, babasının ismiyle ve y&uuml;z&uuml;n&uuml;n &ccedil;irkinliğiyle alay etmek i&ccedil;in ona &ldquo;Senin adın Şerik&rsquo;tir ve Allah i&ccedil;in şerik yoktur. Sen Eur&rsquo;un-tek g&ouml;zl&uuml;n&uuml;n oğlusun ve salim-sağlıklı, Eur&rsquo;dan-tek g&ouml;zl&uuml;den iyidir. &Ccedil;irkin ve iğren&ccedil; bir y&uuml;z&uuml;n var ve yakışıklılık &ccedil;irkinlikten daha iyidir. Bunca &ouml;zr&uuml;ne rağmen kavmin seni nasıl oldu da reisliğe se&ccedil;ti?&rdquo;Dedi. Şerik de ş&ouml;yle cevap verdi: &ldquo;Allah&rsquo;a yemin ederim ki sen Muaviye&rsquo;sin ve muaviye havlayan dişi k&ouml;pektir. O halde sen havladın ki adını Muaviye koydular. Sen Harb&rsquo;in-(savaşın) oğlusun ve sulh, Harb&rsquo;den-savaştan daha iyidir. Sen Sahr&rsquo;in-kayalığın oğlusun ve yumuşak toprak kayalıktan daha iyidir. Sen Umeyye&rsquo;nin evladısın ve umeyye aşağılık cariyenin ismidir. Bunca &ccedil;irkinliğin ve k&ouml;t&uuml;l&uuml;ğ&uuml;n i&ccedil;indeyken nasıl oldu da makam ve mevkie sahip oldun?&rdquo; Şerik&rsquo;in bu s&ouml;zleri Muaviye&rsquo;yi o kadar rahatsız etti ki yanından uzaklaşması i&ccedil;in Şerik&rsquo;e yemin verdirdi.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	G&ouml;r&uuml;l&uuml;yor ki, k&ouml;t&uuml; isim ve lakaplar ferdin aşağılanması ve alaya alınması i&ccedil;in ortam hazırlamaktadırlar ve bunun zaman ve mek&acirc;n sınırlaması yoktur. Her hal&uuml;k&acirc;rda ferdin buna benzer k&ouml;t&uuml; ş&ouml;hret oluşturacak bir isim veya lakabı olursa, toplumsal olarak &ccedil;irkin saldırılara hedef olması ka&ccedil;ınılmazdır.</p>\n\n<p>\n	Bu devamlı saygısızlık ve ardı ardına aşağılama, fert i&ccedil;in ister istemez bir rahatsızlığa ve zarara uğramaya neden olacaktır. Bundan dolayı fert, &ccedil;ok ciddi &ccedil;atışma ve uyumsuzluklarla karşı karşıya kalacaktır. Bu duygu, aşağılık duygusu ya da aşağılama kaynaklı ukdedir. Bunu: &ldquo;Kendini doğru olmayan şekilde &ouml;l&ccedil;&uuml;mleme veya kendini aşağılık ve eksik bilmek &rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> olarak tanımlamışlardır. Başka bir tabirle, &ldquo;Aşağılık kompleksi, y&uuml;ce bir makamda bulunmayışa, aciz oluşa ya da kendini b&ouml;yle bilmeye ve alaya alındığına dair i&ccedil;sel bir inan&ccedil;tır. Bu şahıslar i&ccedil;in başkalarının bakışı, yargılamak i&ccedil;in değil, alaya alan bir kimsenin bakışı gibidir.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Bu insana işkence edip benliğini bitiren duygu, devamlı alaya alınma ve aşağılanma sonucunda ortaya &ccedil;ıkmaktadır ve buna ortam hazırlayan da k&ouml;t&uuml; isim ve lakaplardır. Zararlı y&ouml;ntemleri ele alacağımız sekizinci b&ouml;l&uuml;mde, aşağılık kompleksi ve sonu&ccedil;ları hakkında daha fazla a&ccedil;ıklamamız olacaktır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	K&ouml;t&uuml; isim ve lakabın insana etkilerinden biri de, ismin veya lakabın mana ve anlamını şahsında ger&ccedil;eğe d&ouml;n&uuml;şt&uuml;rmesidir. Fert, kendi ismiyle meşhur olmuş şahısları benliğiyle &ouml;zdeşleştirir. Cengiz gibi bir şahsın ismini almış olan fert, kendisine bu isimle seslenildik&ccedil;e yavaş yavaş Cengiz Han&rsquo;ın kişiliğiyle kendi kişiliği arasında irtibat kurmaya ve onun kişiliğini kendi kişiliğinde canlandırmaya başlayacaktır. Bu duygunun devamlı olması sonucunda, kendisinden nefret edilen bu kan d&ouml;k&uuml;c&uuml; şahıs ile benliği arasında bir temay&uuml;l oluşturacaktır. En nihayetinde isteyerek veya istemeyerek onun bazı eylemlerini kendine &ouml;rnek alacaktır.</p>\n\n<p>\n	Başka bir şekilde a&ccedil;ıklamak gerekirse, toplum, b&ouml;yle bir fert i&ccedil;in başka bir isim veya lakap bilmediğinden dolayı bu isimle ona sesleneceklerdir. Bu ardı ardına seslenişler, yavaş yavaş onda &ldquo;Cengiz olma&rdquo; olgusunu harekete ge&ccedil;irecek ve sonunda kendisinin Cengiz olduğunu, ona benzediğini ve eylemlerinin uyuştuğunu ya da Cengiz olacağını, ona benzeyeceğini ve eylemlerinin uyuşacağını d&uuml;ş&uuml;nebilir. Eğer bu kopyalama ger&ccedil;ekleşecek olsa bu defa da davranışsal bozukluklar baş g&ouml;sterecektir. Zira fert, kişiliğindeki Cengiz olma kurgusunu ger&ccedil;ekleştirmeye &ccedil;alışacaktır ki bu da Cengiz Han&rsquo;ın yaptıklarını yapmaktan ve onun gibi davranmaktan ge&ccedil;mektedir.</p>\n\n<p>\n	<strong>3-2 K&ouml;t&uuml; İsim ve Toplumsal Zararları</strong></p>\n\n<p>\n	K&ouml;t&uuml; isim ve lakabın toplum &uuml;zerindeki ilk etkisi, toplum bireyleri i&ccedil;in g&uuml;nah ortamı hazırlamak olabilir. Bireylerin &ccedil;eşitli g&uuml;nahları, muhtelif sebeplerdendir. Bu sebeplerden birisi, ortamının g&uuml;nahı eyleme d&ouml;n&uuml;şt&uuml;rmeye uygun olmasıdır. K&ouml;t&uuml; isim ve uygunsuz lakaplar, dil ile yapılabilecek bir&ccedil;ok g&uuml;nahın eyleme d&ouml;n&uuml;şmesine ortam sağlayacaktır. Aşağılama, alay etme, gıybet, iğneleme ve k&uuml;f&uuml;r, ortam uygun olduğunda rahatlıkla işlenebilecek g&uuml;nahlardır. Elbette bu g&uuml;nahların değişik ortam ve sebepten kaynaklanması m&uuml;mk&uuml;nd&uuml;r. Ancak bu ortam ve sebeplerden birisi ş&uuml;phesiz k&ouml;t&uuml; isim ve uygunsuz lakaplardır. Fert bu k&ouml;t&uuml; isim ve uygunsuz lakaplardan biriyle ortaya &ccedil;ıkmadık&ccedil;a, en azından bu a&ccedil;ıdan aşağılanmayacak ve alaya alınmayacaktır. Bu konuyu başka bir şekilde ele alalım. Toplumdaki bireyler, mevzu bahis isim ve lakaplarla karşı karşıya kalmadık&ccedil;a, ahl&acirc;k a&ccedil;ısından sakıncalı olan eylemleri ger&ccedil;ekleştirmek i&ccedil;in bir mazeretleri olmayacaktır. K&ouml;t&uuml; isim ve uygunsuz lakapları kullanmayan bir toplum, durduk yerde en azından bu a&ccedil;ıdan insanları aşağılamayacak ve onlarla alay etmeyecektir.</p>\n\n<p>\n	- K&ouml;t&uuml; isim ve lakapların topluma verdiği zararlardan birisi de bireylerin arasını bozmak, bireyler arasındaki kardeşliğe, dayanışmaya ve toplumsal birliğe zarar vermektir. Eğer bir fert, k&ouml;t&uuml; isim ve lakap nedeniyle toplum, okul arkadaşları ve hatta akrabalar tarafından alaya alınırsa ve aşağılanırsa, ister istemez tepki g&ouml;sterecektir. Bu tepki ya toplumdan kopmasına ve m&uuml;nzevi olmasına ya da yapılan aşağılama ve alaylara misliyle karşılık vermesine neden olacaktır. Her iki halde de toplum arasındaki irtibat zamanla azalmaya ve yok olmaya başlayacaktır. Eğer bu etki ve tepkinin k&uuml;&ccedil;&uuml;k &ouml;l&ccedil;&uuml;lerde olduğunu d&uuml;ş&uuml;n&uuml;rsek (okul arkadaşlarının bir genci veya akrabaların bir ferdi aşağılayıp alaya alması gibi) her ne kadar k&uuml;&ccedil;&uuml;k de olsa topluma zararı olacaktır. Eğer bu etki ve tepkinin daha b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;lerde olduğunu d&uuml;ş&uuml;n&uuml;rsek (&ccedil;eşitli ırklardan oluşan toplumdaki bir ırkı lakap takarak aşağılama ve alaya alma gibi) toplumsal dayanışma ve birlik i&ccedil;in ciddi bir tehlike olacaktır.</p>\n\n<p>\n	- K&ouml;t&uuml; isim ve lakabın &uuml;&ccedil;&uuml;nc&uuml; zararı olarak da toplumsal k&uuml;lt&uuml;r&uuml;n bu y&ouml;nde şekillenerek bu k&ouml;t&uuml; isim ve lakapların manalarının unutularak yaygınlık kazanması ve sonu&ccedil;ta da toplumda k&ouml;t&uuml; ile iyiyi ayırt edememe gibi davranış bozukluklarına sebep olması sayılabilir. K&ouml;t&uuml; isim ve uygunsuz lakapların yaygınlaşmasıyla zaman i&ccedil;inde bu isim ve lakapların k&ouml;t&uuml; oluşları unutulacak ve bundan daha k&ouml;t&uuml;s&uuml;, artık genel k&uuml;lt&uuml;r olarak topluma yerleşecektir. Eğer bu ger&ccedil;ekleşirse, isim koyma eylemi, kendisinden nefret edilen şahısları y&uuml;celtme eylemine d&ouml;n&uuml;şecek, bu k&ouml;t&uuml; insanların hatıraları daima canlı tutulmuş olacak ve bu canlı tutma da, toplum bireylerinin k&ouml;t&uuml; insanların k&ouml;t&uuml; davranışlarını ger&ccedil;ekleştirmesiyle sonu&ccedil;lanacaktır.</p>\n\n<p>\n	- K&ouml;t&uuml; isim ve uygunsuz lakapların toplum &uuml;zerindeki etkilerinin sonuncusu olarak, bu isimlerin yaygınlaşması sonucu toplumun her zaman nefret ve korku i&ccedil;inde yaşamasını s&ouml;yleyebiliriz. Halk i&ccedil;inde bu isimlerin devamlı tekrarı, halkın bir b&ouml;l&uuml;m&uuml;nde toplumsal &ouml;fkenin ve bir b&ouml;l&uuml;m&uuml;nde de toplumsal korkunun oluşmasına sebep olacaktır. Konu başında dipnotta sekizinci İmam Ali Rıza&rsquo;dan (a.s) naklettiğimiz hadis de bu y&ouml;ndeydi:</p>\n\n<p>\n	&ldquo;İmam Ali Rıza&rsquo;ya (a.s) soru sordular: Araplar neden &ccedil;ocuklarına k&ouml;pek, panter ve bunlara benzer vahşi hayvanların isimlerini koymaktadırlar? İmam ş&ouml;yle cevap verdi: &Ccedil;&uuml;nk&uuml; Araplar savaş&ccedil;ı bir kavim idi. &Ccedil;ocuklarına seslendiklerinde d&uuml;şmanın kalbine korku salmak i&ccedil;in onlara bu isimleri verirlerdi.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Bu algı sonucu koyulacak isim ve lakaplar, toplumun ruhsal yapısını bozabilir ve toplumu ciddi bir tehlike ile karşı karşıya bırakabilir.</p>\n\n<h3>\n	4- İnsanları Etiketlemek ve Sonu&ccedil;ları</h3>\n\n<p>\n	Etiketlemek, k&ouml;t&uuml; lakap takmanın bilimsel tanımıdır. Sosyoloji dalında, sapmayı a&ccedil;ıklayan teorilerden biridir. Etiketleme teorisine g&ouml;re sapma, bir ferdin eyleminin niceliği değil, su&ccedil;lunun aleyhine diğer insanların uyguladığı kaideler topluluğunun sonucudur. O halde, sapma olduğu s&ouml;ylenen eylem, başkaları tarafından &ouml;yle olduğu belirtilen eylemdir. Bu teoriye g&ouml;re bir ferdin su&ccedil;lu kabul edilmesi ve bu fertten su&ccedil; beklentisi i&ccedil;inde olmak, o ferdi su&ccedil;a y&ouml;nlendirecektir. Ferdin karakteri, diğer insanların onun hakkındaki inancına g&ouml;re şekillenecektir.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Normal insanlar, kapasitelerinin azlığı nedeniyle genellikle kendilerine karşı ger&ccedil;ekleştirilen davranışlardaki negatif y&ouml;nlere daha &ccedil;ok dikkat etmektedirler. Bazen bir şahıstaki y&uuml;zlerce iyi &ouml;zelliği g&ouml;rmezden gelebilir, ancak k&uuml;&ccedil;&uuml;k bir eksikliği b&uuml;y&uuml;tebilirler. Bu eksiklik bazen k&ouml;rl&uuml;k, fel&ccedil; veya organ eksikliği şeklinde olabilir, bazen k&ouml;t&uuml; bir ailenin &uuml;yesi olma şeklinde olabilir, bazen de ge&ccedil;mişte gaflet &uuml;zere yapılmış bir davranış nedeniyle de olabilir. Bu negatif nokta, kapasitesi az olan insanlar tarafından negatif anlam y&uuml;kl&uuml; bir kelime olarak ortaya atılabilir. O negatif y&ouml;n&uuml; beyan eden bir kelime bazen bir lakap olarak ferde takılabilir. Bazen bir ferdin basit bir gafleti y&uuml;z&uuml;nden bir lakabı &ouml;m&uuml;r boyu &uuml;zerinde taşıdığı ve hayatını değiştirdiği g&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Aynı sınıfta okuyan iki arkadaşı ele alalım. Arkadaşlardan biri bir hesap makinesinin &ccedil;alışması hakkındaki &ouml;devini sırada bırakmıştır ve diğeri de sadece hesap makinesinin nasıl &ccedil;alıştığını anlayabilmek i&ccedil;in arkadaşına haber vermeden &ouml;devi okumak i&ccedil;in alır. Niyeti merakını giderdikten sonra arkadaşına iade etmektir. Arkadaşı &ouml;devini aldığını &ouml;ğrendiğinde onun hırsızlık yaptığını sanarak diğer arkadaşlarına olanları hırsız etiketini kullanarak anlatır. Olay kulaktan kulağa yayılır ve &ouml;devi alan &ouml;ğrenci i&ccedil;in hırsız kelimesi dilden dile dolaşmaya başlar ve bu sıfatla okulda tanınır.</p>\n\n<p>\n	İnsanları etiketlemenin &ccedil;ok k&ouml;t&uuml; sonu&ccedil;ları vardır. Şimdi bunlardan birka&ccedil; tanesini burada beyan edeceğiz.</p>\n\n<p>\n	<strong>4-1&nbsp; İzzet-i Nefis Zarar G&ouml;rebilir</strong></p>\n\n<p>\n	Ferdin izzet-i nefsi ve pozitif kimliği zarar g&ouml;r&uuml;r. Kendini k&ouml;t&uuml; bir kimlikle tanınır bulan bir ferdin gireceği ruh hali, onun yaşantısında k&ouml;kl&uuml; değişimlere ve davranışlarının değişmesine sebep olabilir.</p>\n\n<p>\n	<strong>4-2&nbsp; Toplum Dışlayabilir</strong></p>\n\n<p>\n	Bir &ccedil;eşit toplumsal ambargoyla karşılaşabilir. Etiketlenen iyi bir fert yıllardır birlikte olduğu arkadaşları tarafından bile dışlanabilir. Sonunda iyi ve sağlıklı bir toplumdan dışlanan fert, ister istemez kendisini kabul edecek k&ouml;t&uuml; ve sağlıksız bir topluma girecek ve onların değer yargılarını kabullenecektir.</p>\n\n<p>\n	<strong>4-3 Akrabaları Dışlayabilir</strong></p>\n\n<p>\n	Kendi ailesi ve akrabaları i&ccedil;inde de sorgulanacaktır. Yakınları ferdin k&ouml;t&uuml; bir eylemi yapıp yapmadığından emin olmasalar bile, etiketlenme y&uuml;z&uuml;nden kendilerinin haysiyetinin de zarar g&ouml;rmemesi i&ccedil;in ona karşı d&uuml;şmanca tavır takınacak ve hatta ondan uzaklaşacaklardır.</p>\n\n<p>\n	<strong>4-4 Sapkın Kimselere Y&ouml;nelebilir</strong></p>\n\n<p>\n	Sapkın insanlar bu t&uuml;r fertlere yakınlaşacak ve onu kendilerine &ccedil;ekeceklerdir. Sapkın kimseler daima kendi kafa yapılarındaki insanları kazanma ve onlarla birlikte olma d&uuml;ş&uuml;ncesindedirler. Etiketlenmiş bir kimseyle karşılaştıklarında, sanki yitiğini bulmuş kimse gibi sevinecek ve bu durumdaki ferdi kendi gruplarına katmak i&ccedil;in ellerinden geleni yapacaklardır. Diğer yandan, yakınları, arkadaşları, yaşıtları ve i&ccedil;inde bulunduğu toplum tarafından dışlanmış kimseler, yaşamış oldukları kırılganlıktan dolayı sapkın kimselere y&ouml;nelmeye daha m&uuml;sait bir hale geleceklerdir.</p>\n\n<p>\n	<strong>4-5 İyice Yoldan &Ccedil;ıkabilir</strong></p>\n\n<p>\n	Ferdin, etiketlenmekten kaynaklanan gurur kaybı neticesinde sapkın eylemler sergilemesi de m&uuml;mk&uuml;nd&uuml;r. Bu konumda olan bir fert, gururunu yitirdiğini ve y&uuml;z&uuml;n&uuml;n suyunun d&ouml;k&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;ğ&uuml;nde i&ccedil; d&uuml;nyasında şu kanaate varabilir: &ldquo;Mademki ben hak etmediğim halde k&ouml;t&uuml; ş&ouml;hrete sahip oldum, neden ger&ccedil;ekten &ouml;yle olmayayım ve sapkın eylemlerle g&ouml;nl&uuml;m&uuml; eğlendirmeyeyim? Neden hırsızlık yapmayayım? Neden&hellip;?&rdquo; Bu mantıkla hareket ederek emden sapkın eylemleri ger&ccedil;ekleştirmeye başlayabilir. Sonunda olmadığı halde k&ouml;t&uuml; bir insan olduğunu sanabilir ve ger&ccedil;ekten k&ouml;t&uuml; bir insana d&ouml;n&uuml;ş&uuml;p sapkın eylemleri ger&ccedil;ekleştirebilir. Eğer fertte b&ouml;yle bir inan&ccedil; oluşsa, değişimi &ccedil;ok zor olacaktır. Sapkın davranışlar fertte k&ouml;kleşecektir.</p>\n\n<p>\n	Etiketin insan &uuml;zerinde kalması ne kadar uzun s&uuml;rerse, bu inancın şekillenmesi o kadar hızlanıp sağlamlaşacak ve ne kadar sağlamlaşsa tedavisi ve değişimi o kadar zorlaşacaktır.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Zararları y&ouml;ntemlerin ilki, uygun olmayan isim ve lakapların koyulmasıdır. Bu kanun koyucu tarafından yasaklanmış bir davranıştır. Kanun koyucunun yasaklamasını, aşağıdaki a&ccedil;ıklamalardan anlamaktayız:</p>\n\n<p>\n	1- Bir&ccedil;ok hadise g&ouml;re g&uuml;zel isim, evladın ebeveyn &uuml;zerindeki ilk hakkıdır. Evladın hakkını ayaklar altına almak ve Allah&rsquo;ın emrini yerine getirmemek, kesinlikle kanun koyucunun razı olmadığı bir davranıştır.</p>\n\n<p>\n	2- Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) geleneği ve s&uuml;nneti, k&ouml;t&uuml; isimleri değiştirmek &uuml;zerinedir. Peygamber hayatı boyunca k&ouml;t&uuml; ve uygunsuz isimleri değiştirmiştir ve bunu defalarca ger&ccedil;ekleştirmiştir. Peygamberin bu hareketi de kanun koyucunun k&ouml;t&uuml; isimlere razı olmadığını g&ouml;stermektedir.</p>\n\n<p>\n	3- Bir&ccedil;ok hadiste, &ldquo;Şeytan&rdquo;, &ldquo;hayvanlar&rdquo;, &ldquo;putlar&rdquo; ve kendisinden nefret edilen insanların isimlerinin &ccedil;ocuklara verilmemesi &ouml;nemle vurgulanmıştır.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim de Hucurat suresinin 11. ayetinde &ldquo;&hellip;birbirinizi k&ouml;t&uuml; l&acirc;kaplarla &ccedil;ağırmayın&hellip;&rdquo; buyurarak k&ouml;t&uuml; lakapları kullanmaktan sakındırmıştır. Ayrıca, bir&ccedil;ok hadiste insanların birbirine k&ouml;t&uuml; lakaplarla seslenmesi de yasaklanmıştır. Bunun &ouml;n&uuml;ne ge&ccedil;ilmesi i&ccedil;in de &ccedil;ocuklara daha k&uuml;&ccedil;&uuml;kken g&uuml;zel k&uuml;nyeler se&ccedil;ilmesini tavsiye etmiştir. Bunların dışında bir M&uuml;sl&uuml;mana hakaret ve aşağılamanın haram oluşu g&ouml;z &ouml;n&uuml;ne alındığında, aynı şekilde M&uuml;sl&uuml;mana k&ouml;t&uuml; isim ve lakap takmanın da haram olduğu ortaya &ccedil;ıkacaktır.</p>\n\n<p>\n	K&ouml;t&uuml; isim ve uygunsuz lakap koymanın yasaklanması, ş&uuml;phesiz k&ouml;t&uuml; sonu&ccedil;larının engellenmesine y&ouml;neliktir. Zira bir fert k&ouml;t&uuml; bir isme veya lakaba sahip olursa, başka insanlar tarafından alaya alınma ve aşağılanma problemiyle karşı karşıya kalacaktır. Saygınlığa zarar verecek bir eylemin devamlı yapılması durumunda fert aşağılık kompleksi duygusuna du&ccedil;ar olabilecektir. Eğer bu duygu oluşursa fert i&ccedil;in, başka insanlarla irtibatın zayıflaması, kin ve d&uuml;şmanlığın ortaya &ccedil;ıkması ve kendisine yapılanlardan dolayı intikam alma gibi k&ouml;t&uuml; sonu&ccedil;lar doğuracaktır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 121, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 121, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 123, 4 ve 7. Hadis.&nbsp; Nehc&uuml;&rsquo;l-Belağa, 399. Hikmetli s&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 122, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 124, 6. Hadis.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bir rivayette ş&ouml;yle nakledilmiştir: &ldquo;İmam Rıza&rsquo;ya (a.s) soru sordular: Araplar neden &ccedil;ocuklarına k&ouml;pek, panter ve bunlara benzer vahşi hayvanların isimlerini koymaktadırlar? İmam ş&ouml;yle cevap verdi: &Ccedil;&uuml;nk&uuml; Araplar savaş&ccedil;ı bir kavim idi. &Ccedil;ocuklarına seslendiklerinde d&uuml;şmanın kalbine korku salmak i&ccedil;in onlara bu isimleri verirlerdi.&rdquo; Vesailu&rsquo;ş-Şia, c. 15, s. 123, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 591, 45974. Hadis.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 590, 45973. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 596, 45989. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stedreku&rsquo;l-Vesail, c. 15, s. 128, 7. Hadis (17747).</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usdu&rsquo;l-Gabe fi Ma&rsquo;rifeti&rsquo;s-Sahabe, c. 1, s. 202.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usdu&rsquo;l-Gabe fi Ma&rsquo;rifeti&rsquo;s-Sahabe, c. 2, s. 149.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usdu&rsquo;l-Gabe fi Ma&rsquo;rifeti&rsquo;s-Sahabe, c. 3, s. 76.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 130, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 596, 45993. Hadis.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 131, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 424, 43234. Hadis.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 430, 45274. Hadis.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 430, 45273. Hadis.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 430, 45237. Hadis.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 430, 45239. Hadis.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 123, 3. Hadis.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 126, 3. Hadis ve s. 130, 4. Hadis.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 593, 45977. Hadis.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Ekber Dehhoda, Lugatnameyi Dehhoda, Lakap kelimesi. El-Mu&rsquo;cemu&rsquo;l-Vesit, Lakap kelimesi.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Ekber Dehhoda, Lugatnameyi Dehhoda, K&uuml;nye kelimesi.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmeu&rsquo;l-Beyan, c. 5 (9 ve 10), s. 204.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 132, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 5, s. 133, 21. Bab, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 421, 45219. Hadis.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l-Ummal, c. 16, s. 419, 45202. Hadis.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 129.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, 193. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Murre, acılık anlamındadır. Ebu Murre ise, Şeytan&rsquo;ın k&uuml;nyelerindendir. Acılığın babası yani, t&uuml;m acı, h&uuml;z&uuml;n, gam ve kederin temeli ve aslı anlamındadır.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 131, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Tak&icirc; Felsef&icirc;, Et-Tıflu Beynu&rsquo;l-Veraseti ve&rsquo;t-Terbiye, c. 2, s. 203.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Tak&icirc; Felsef&icirc;, Et-Tıflu Beynu&rsquo;l-Veraseti ve&rsquo;t-Terbiye, c. 2, s. 204.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Ekber Şiar&icirc; Nejad, Ferheng-i Ulum-i Reftar&icirc;, s. 207.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Roger Mucchielli, Les Complexes Personnels-Ugdehayi Revan&icirc;, Terc&uuml;me: Muhammed Rıza Şuca Rezev&icirc;, s. 87.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mahmud Mansur, İhsas-ı Kehteri, 1. Başlık.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 15, s. 123, 5. Hadis.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dairetu&rsquo;l-Maarif-i Ulum-i İctima&icirc;, B&acirc;kır Saruhan&icirc;, s. 388.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in; Murtaza Mantık&icirc;, Revanşinasiyi Terbiyeti, s. 263 ila 300. Ferheng-i Hulakuy&icirc;, Camieyi İmruz, s. 216 ila 218. Ian Robertson, Society a Brief Introduction-Der Amedi Ber Camieyi Ruz, Terc&uuml;me, H&uuml;seyin Behrevan, s. 177, 178 ve 197.</p>\n	</div>\n</div>','Uygunsuz İsim ve  Lakap Koymak','','publish','closed','open','','uygunsuz-isim-ve-lakap-koymak','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3097',0,'post','',0),(3098,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. Muhammed Davudi</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	&Ouml;nceki sayımızda Peygamber&rsquo;in (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) siyerinde inan&ccedil; eğitiminden bahsettik. İnan&ccedil; eğitiminin semeresi Allah&rsquo;a, Resulullah&rsquo;a, Onun haleflerine ve meada imandır. Ancak makalenin mukaddimesinde de s&ouml;ylediğimiz gibi inan&ccedil; ve iman sadece dinin bir par&ccedil;asıdır. Bunun i&ccedil;in din&icirc; eğitimde sadece bununla yetinemeyiz.</p>\n\n<p>\n	İslami metinlere bakıldığında iman goncasının gelişen, meyve veren m&uuml;barek bir gonca olduğu, m&uuml;minin ve İslami toplumun da bu meyveden yararlandığı g&ouml;r&uuml;lmektedir. Rivayetlere g&ouml;re imanın semeresi salih ameldir:</p>\n\n<p>\n	&ldquo;İman, insanı iyi işlere y&ouml;nlendirir.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bir&ccedil;ok rivayette imanın amel ile birlikte olması gerektiği, amelsiz imanın anlamının olmadığı konusuna değinilmiştir:</p>\n\n<p>\n	&ldquo;İman, iddia etmekle ve istemekle değildir. İman kalpte halis bulunan, amel ve davranışla da tasdiklenen bir şeydir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	İnsanın davranışında ve s&ouml;z&uuml;nde tesir bırakmayan ve salih ameli işlemesini sağlamayan iman ya tesir edemeyecek kadar zayıftır ya da ortada bir iman yoktur.</p>\n\n<p>\n	Bu sebeple Peygamber (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Amelsiz iman kabul edilmez.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İmansız amel de kabul edilmemektedir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> İmam Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Eğer iman sadece s&ouml;zle olsaydı (Allah) namazı, orucu, helali ve haramı kararlaştırmazdı.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam Sadık (a.s) da bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;İmanın sadece s&ouml;zle olduğunu, amelin etkisi olmadığını s&ouml;yleyen kimse mel&rsquo;undur.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Rivayetlerden anlaşılana g&ouml;re ger&ccedil;ek iman kendiliğinden kişinin davranışlarına tesir etmekte ve onu iyi amele y&ouml;nlendirmektedir. Ancak bu irtibat tek taraflı değildir. İman salih ameli peşinden getirmekte, salih amel de imanı gerektirmekte ve takviye etmektedir. Emiru&rsquo;l-Muminin (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;İman, salih amele y&ouml;nlendirir ve salih amel imana.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Allah da Kuran-ı Kerim&rsquo;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kendilerine Onun ayetleri okunduğunda bu onların imanlarını artırır.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Yani iman salih ameli gerektir, salih amel de imanın semeresidir ve aynı zamanda salih amel imanı gerektirmekte ve takviye etmektedir.</p>\n\n<p>\n	Şimdi &ldquo;salih amel&rdquo;den kastın ne olduğunu g&ouml;relim. Rivayetlere bakıldığında salih amelden kastın Allah&rsquo;ın emirlerine uymak olduğu g&ouml;r&uuml;lmektedir. İmam Sadık&rsquo;ın (a.s) bir rivayetinde ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Kim Allah&rsquo;ın emirlerine uyarsa m&uuml;mindir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Hasan Asker&icirc;&rsquo;ye<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> (a.s) nispet edilen tefsirde de salih amel, vaciplerin yerine getirilmesi ve haramlardan uzak durmak olarak tefsir edilmiştir.</p>\n\n<p>\n	Allah&rsquo;ın emirlerine uymak, vacipleri yapmak ve haramları bırakmak, nitekim daha sonra ayrıntılı olarak işleyeceğiz, Allah&rsquo;a kulluk ve ibadetten başka bir şey değildir; elbette amelen kulluk ve ibadet. Din&icirc; eğitimde de beğenilen, amel babında kişinin Allah&rsquo;a kulluğa layık şekilde davranmasıdır.</p>\n\n<p>\n	S&ouml;ylediklerimizle şunlar ortaya &ccedil;ıktı: 1- İman ağacının semeresi salih ameldir ve meyvesi salih amel olmayan imanın bir değeri yoktur. 2- İman ve salih amelin irtibatı iki taraflıdır. Salih amel imanın semeresi ve neticesidir, iman da salih amelle gelişir ve kuvvetlenir. 3- Salih amel, Allah&rsquo;ın emirlerine itaattir, Allah&rsquo;ın emirlerine itaat de Ona ibadettir.</p>\n\n<p>\n	Buna g&ouml;re ibadet eğitiminin incelenmesinin birka&ccedil; a&ccedil;ıdan zaruri olduğunu s&ouml;yleyebiliriz:</p>\n\n<p>\n	1- İbadetler İslam dininin bir b&ouml;l&uuml;m&uuml;d&uuml;r ve ibadet eğitimi olmadan din&icirc; eğitim eksik kalacaktır.</p>\n\n<p>\n	2- İbadetler imanı geliştirir ve kuvvetlendirir. Başka bir deyişle iman ve inan&ccedil;ların tamamlayıcısıdırlar. Bu sebeple ibadet eğitimi ger&ccedil;ekte inan&ccedil; eğitiminin devamı ve tamamlayıcısıdır.</p>\n\n<p>\n	3- İnan&ccedil; eğitiminin ibadete ve ibadet eğitimine tevecc&uuml;h edilmediğinde bir değeri yoktur, aynı meyve ağacının meyve vermediğinde bir değerinin olmadığı gibi.</p>\n\n<p>\n	Şimdi ortaya &ccedil;ıkan soru şudur: İbadet nedir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İbadetin tanımı</strong></p>\n\n<p>\n	İbadet, &ldquo;abede&rdquo;den t&uuml;remiştir ve m&uuml;tevazı itaat anlamındadır. Her t&uuml;r itaat ve takip ibadet değildir, sadece tevazu ve teslimiyetle birlikte olan itaat ve takip ibadettir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> Bu esasa g&ouml;re Allah&rsquo;ın emirlerine tevazu ve teslimiyetle itaat etmek ve uymak niyetiyle yapılan her şey ibadettir. Eğer bir kimse ilahi rızayı elde etmek ve Onun emirlerini yerine getirmek i&ccedil;in ilim tahsiliyle uğraşırsa, yemek yerse, yolculuk ederse veya başka herhangi bir şeyi yaparsa bunların hepsi ibadettir. Zira Allah&rsquo;a itaat ve uyma sayılırlar.</p>\n\n<p>\n	İbadet başka bir anlamda da kullanılmaktadır. Bu anlamıyla ibadet, Allah&rsquo;a itaat ve uyma kastıyla yapılan her t&uuml;r işi kapsamamaktadır. Sadece kendi başına kulluğu anlatan işleri kapsamaktadır. Başka bir deyişle, ikinci anlamda ibadet sayılan işler, insanın Allah&rsquo;ın kulu olması a&ccedil;ısından yaptığı işlerdir. Ger&ccedil;ekte bu fiiller, &ldquo;kulluğun izharı ve Allah karşısında tevazu ve teslimiyetin doruğunda, Allah&rsquo;a yakınlaşma kastıyla yapılanlardır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bu şekilde ibadet, amellerden ve davranışlardan oluşan geniş bir alanı kapsamaktadır. Yeme ve i&ccedil;meden tutun; namaz, dua ve zikire kadar bu amellerden her biri Allah&rsquo;a itaat kastıyla yapılırlarsa ibadettirler. Bu y&uuml;zden rivayetlerde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;M&uuml;minin uykusu ibadettir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Tabi bu, t&uuml;m amellerin eşit değere sahip olduğu anlamında değildir. Aksine bu ameller birka&ccedil; a&ccedil;ıdan birbirlerinden farklıdır: 1- İbadet olması a&ccedil;ısından. &Ouml;rneğin yeme, i&ccedil;me ve uyuma, Allah&rsquo;a itaat kastıyla yapıldığında ibadet olsalar da, ibadet olma &ouml;l&ccedil;&uuml;leri namaz, zikir ve duayla kıyas kabul etmez. Yeme ve i&ccedil;me &ldquo;Allah&rsquo;a itaat kastıyla&rdquo; ibadet rengine b&uuml;r&uuml;nm&uuml;şlerdir ama namaz, oru&ccedil;, dua, zikir ve (ikinci anlamıyla ibadetlerin) benzerleri kulluğun bizzat kendisidir. 2- İkinci anlamıyla ibadet amelleri &ndash;birinci anlamıyla ibadetlere kıyasla- imanla daha g&uuml;&ccedil;l&uuml; ve daha yakın bir irtibata sahiptirler. İman ilk sırada Allah&rsquo;a ibadeti ve kulluğun izharını gerektirmektedir. Sonraki merhalede kişinin g&uuml;ndelik amellerini de Allah&rsquo;a itaat kastıyla yerine getirmesini gerektirmektedir. Bu y&uuml;zden cennetlikler, Allah&rsquo;ın azametini m&uuml;şahede ettiklerinde secdeye kapanıyorlar<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> ve Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;De ki: &ldquo;İster ona inanın, ister inanmayın; O, daha &ouml;nce kendilerine ilim verilenlere okunduğu zaman &ccedil;eneleri &uuml;st&uuml;ne kapanarak secde ederler.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	3- İkinci anlamıyla ibadetlerin &ndash;ilk manasıyla ibadetlere kıyasla- insanın Allah&rsquo;a yakınlaşmasında ve imanının gelişip kuvvetlenmesinde daha fazla tesiri vardır. Bu y&uuml;zden rivayetlerde namaz hakkında ş&ouml;yle s&ouml;ylenmiştir:</p>\n\n<p>\n	&ldquo;Namaz, t&uuml;m sakınanların Allah&rsquo;a yakınlaşma vesilesidir.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	&ldquo;Namaz, insanın Allah&rsquo;a doğru y&uuml;kselme vesilesidir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	veya Kuran hakkında ş&ouml;yle s&ouml;ylenmiştir:</p>\n\n<p>\n	&ldquo;Oku ve y&uuml;ksel.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yani Kuran tilaveti, insanın imanının artmasını sağlar.</p>\n\n<p>\n	4- İkinci anlamıyla ibadetler, ilk anlamıyla ibadetler ve iman arasındaki vasıtadır. İmanı olan ve ikinci anlamıyla ibadetleri yapan bir insan, diğer amellerini ve davranışlarını da Allah&rsquo;a itaat amacıyla yapma ortamına kavuşur. Bu y&uuml;zden i&ccedil;inde kişinin t&uuml;m amellerini ve davranışlarını Allah&rsquo;ın emirlerine itaat kastıyla yapmasını barındıran kulluğun bu merhalesi, imanın y&uuml;ce merhalelerinden sayılmaktadır ve herkes buna ulaşamamaktadır. Hz. Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın sevdiğini sevme, Allah&rsquo;ın d&uuml;şmanına d&uuml;şman olma merhalesine ulaşmadığı m&uuml;ddet&ccedil;e kulun imanı k&acirc;mil değildir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	S&ouml;z&uuml;n &ouml;zeti, ibadet iki anlamda kullanılır: İlk anlamıyla ibadet, insanın Allah&rsquo;ın emrine itaat kastıyla yaptığı t&uuml;m işlerdir. İkinci anlamıyla ibadet ise sadece kulluğun izharı i&ccedil;in yapılanları kapsamaktadır; namaz ve oru&ccedil; gibi. İbadetlerin arasında ikinci anlamıyla ibadetin, imanla daha g&uuml;&ccedil;l&uuml; bir bağı vardır. İnsanın Allah&rsquo;a yakınlaşması ve imanının kuvvetlenmesi &uuml;zerinde de daha fazla tesir bırakır. İbadet kelimesinin geniş anlamıyla tahakkuku &ndash;yani t&uuml;m işlerin Allah&rsquo;ın rızasını kazanmak kastıyla yapılması- i&ccedil;in de ortam hazırlar. Bu y&uuml;zden inan&ccedil; eğitiminden sonra &ndash;ikinci anlamıyla- ibadet eğitiminin, İslami eğitimin diğer b&ouml;l&uuml;mlerinden &ouml;nce tutularak işlenmesi zaruridir.</p>\n\n<p>\n	Bu kitapta &ldquo;ibadet&rdquo; denildiğinde kastedilen ikinci anlamdır. &ldquo;İbadet eğitimi&rdquo; denildiğinde kastedilen de &ndash;ikinci anlamıyla- ibadetlerin &ouml;ğrencilere &ouml;ğretimi ve onların ibadetleri yapmaya bağlılıklarını sağlamaktır.</p>\n\n<p>\n	En &ouml;nemli ibadetler şunlardır: Namaz, oru&ccedil;, humus, zek&acirc;t, sadaka (mal&icirc; ibadetler), Hac, zikir, dua ve Kuran tilaveti. Bu kısımda Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) eğitimsel siyerinde bu konuların eğitim ve &ouml;ğretimini işleyeceğiz. Ancak humus, zek&acirc;t, sadaka ve Hac gibi bazı ibadetlerde Masumların (a.s) eğitimsel siyerinde bulunan bir siyere ulaşamadığımız i&ccedil;in bu ibadetler arasında sadece namaz, oru&ccedil;, Kuran, zikir ve duayı işleyeceğiz. Hedefimiz şudur: Masumların (a.s) siyerinde Kuran &ouml;ğretiminin konumu nedir? Kuran&rsquo;ı nasıl &ouml;ğretiyorlardı? Başkalarını nasıl Kuran tilavetine bağlıyorlardı? Namazı nasıl &ouml;ğretiyorlardı? Namaz &ouml;ğretimine ka&ccedil; yaşında başlıyorlardı? Namaz &ouml;ğretiminde y&ouml;ntemleri neydi? Başkalarını nasıl namaz kılmaya bağlıyorlardı? Oru&ccedil; tutmayı başkalarına nasıl &ouml;ğretiyorlardı? Oru&ccedil; tutma &ouml;ğretimini ka&ccedil; yaşında başlatıyorlardı? Zikir ve duanın onların eğitimsel siyerindeki konumu nedir? Zikir ve duayı nasıl &ouml;ğretiyorlardı? Ve bu t&uuml;r meseleler.</p>\n\n<p>\n	Bu kısmın konuları d&ouml;rt b&ouml;l&uuml;mde sunulacaktır: 1- Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) siyerinde Kuran &ouml;ğretimi. 2- Namaz &ouml;ğretimi. 3- Oru&ccedil; tutma &ouml;ğretimi. 4- Zikir ve dua &ouml;ğretimi.</p>\n\n<p>\n	Namaz ve oru&ccedil;la ilgili konuların bir&ccedil;oğu Peygamber (s.a.a) ve Ehl-i Beyti&rsquo;nin (a.s) siyerinde yoktur, konuşmalarında anlatılmıştır. Bu y&uuml;zden bu konuları &ldquo;Namaz &ouml;ğretimi programı&rdquo; ve &ldquo;Oru&ccedil; &ouml;ğretimi programı&rdquo; başlıkları altında, bu kısma ek unvanıyla işleyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Birinci Konu<br />\n	Masumların (a.s) Siyerinde Kuran &Ouml;ğretimi</strong></p>\n\n<p>\n	Kuran, İslam&rsquo;ın ilahi kitabı unvanıyla y&uuml;ce bir konuma sahiptir. Zira en &ouml;nemli İslam ilimleri ondadır ve bu sebeple diğer İslami kaynaklarla kıyaslandığında daha &uuml;st&uuml;n bir konumdadır. Diğer bir deyişle, insanın hidayeti i&ccedil;in zaruri olan her şey bu kitapta vardır:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ki bu Kur&rsquo;an, en sağlam yola hidayet eder.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu sebeple Masumlar (a.s) Kuran &ouml;ğretimine &ouml;zel olarak &ouml;zen g&ouml;steriyorlardı. Bu b&ouml;l&uuml;mde Masumların (a.s) siyerini bu alanda inceleyeceğiz. Bu araştırmanın hedefi, Onların Kuran &ouml;ğretiminde kullandıkları noktalara ulaşabilmektir. Bu b&ouml;l&uuml;m&uuml;n konularını aşağıdaki başlıklar altında sunacağız:</p>\n\n<p>\n	1- Halkın geneline Kuran &ouml;ğretimi. 2- &Ccedil;ocuklara Kuran &ouml;ğretimi. 3- Dersin ilk maddesi Kuran. 4- &Ccedil;ocukları Kuran tilavetine alıştırmak.</p>\n\n<p>\n	<strong>1- Halkın geneline Kuran &ouml;ğretimi</strong></p>\n\n<p>\n	Masumlar (a.s) M&uuml;sl&uuml;manlara, &ouml;zellikle de gen&ccedil;lere ve ergenlere Kuran &ouml;ğretimine &ouml;nem veriyorlardı. &Ouml;rnek olarak Emiru&rsquo;l-Muminin&rsquo;in (a.s) siyerini burada naklediyoruz. İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Emiru&rsquo;l-Muminin (a.s) sabah namazını kıldıktan sonra g&uuml;neş doğana kadar namaz takibatını yapıyordu. G&uuml;neş doğarken yoksullar ve diğer halk Onun etrafında toplanıyordu ve İmam (a.s) onlara fıkıh ve Kuran &ouml;ğretiyordu.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	<strong>2- &Ccedil;ocuklara Kuran &ouml;ğretimi</strong></p>\n\n<p>\n	Masumlar (a.s) &ccedil;ocuklara Kuran okumayı &ouml;ğretiyorlardı. Ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Abdurrahman bin S&uuml;lem&icirc;, İmam H&uuml;seyin&rsquo;in (a.s) evladına Fatiha suresini &ouml;ğretti. İmamın evladı, Fatiha suresini İmam&rsquo;a okuduğunda, İmam, Abdurrahman&rsquo;a bin dinar, bin elbise hediye etti ve ağzını inciyle doldurdu.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Bu siyer a&ccedil;ık&ccedil;a İmam&rsquo;ın (a.s), evlatlarına Kuran &ouml;ğretimine g&ouml;sterdiği &ouml;zene işaret etmektedir. Emiru&rsquo;l-Muminin&rsquo;in (a.s) İmam Hasan&rsquo;a (a.s) mektubundan da Onun İmam Hasan&rsquo;a (a.s) Kuran&rsquo;ı &ccedil;ocukluğunda &ouml;ğrettiği anlaşılmaktadır. O mektupta şunları okuyoruz:</p>\n\n<p>\n	&ldquo;Senin &ouml;ğretimini Allah&rsquo;ın kitabıyla, onun tefsiriyle ve İslam şeriatıyla, ahk&acirc;mıyla, helali ve haramıyla başlattım.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Masumlar (a.s), ebeveynlere de &ccedil;ocuklarına Kuran &ouml;ğretmelerini tavsiye ediyorlardı. Peygamber&rsquo;den (s.a.a) ulaşan bir rivayette ş&ouml;yle ge&ccedil;iyor:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuğuna Kuran &ouml;ğreten kimse, on bin kere Haccetmiş gibidir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	<strong>3- İlk ders maddesi, Kuran &ouml;ğretimi</strong></p>\n\n<p>\n	Emiru&rsquo;l-Muminin&rsquo;in (a.s) İmam Hasan&rsquo;a (a.s) mektubunda s&ouml;ylediği, kendisinin ilk adımda Kuran&rsquo;ı ve din&icirc; h&uuml;k&uuml;mleri İmam Hasan&rsquo;a (a.s) &ouml;ğrettiğidir. Bu mektupta ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Oğlunun işlerine bakan şefkatli bir baba gibi senin işlerine baktım. &Ouml;ğretmen ve amel etmen i&ccedil;in senin i&ccedil;in edepten bir şeyler biriktirdim. &Ccedil;&uuml;nk&uuml; sen hen&uuml;z &ouml;mr&uuml;n&uuml;n baharındasın ve &ouml;n&uuml;nde uzun bir yol var, iyi niyetli, temiz, pak bir ruha sahipsin. Her şeyden &ouml;nce sana ilk olarak &uuml;st&uuml;n ve y&uuml;ce olan Allah&rsquo;ın kitabını tefsir ve tevili ile İslam&rsquo;ın şeriat ve ahk&acirc;mını, helal ve haramı ile &ouml;ğretmeyi kararlaştırdım. Başka şeylerle ilgilenmedim.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	<strong>4- &Ccedil;ocuğu Kuran okumaya alıştırmak</strong></p>\n\n<p>\n	Masumlar (a.s) sadece &ccedil;ocuklara Kuran &ouml;ğretmeyle yetinmiyorlardı. Ayrıca &ccedil;ocukları Kuran&rsquo;la aşina olmaları ve alışmaları i&ccedil;in Kuran okumaya zorluyorlardı. İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Babam bizi bir araya topluyordu ve g&uuml;neş doğana kadar zikir s&ouml;ylememizi emrediyordu. Okuyabilenlerin Kuran okumasını, okuyamayanların zikir s&ouml;ylemesini emrediyordu.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Elbette Kuran okumak &ccedil;ocuklara mahsus değildir. Rivayetlerde yetişkinlere de Kuran okumaları tavsiye edilmiştir. İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Kuran okumak &uuml;zerinizedir ki Cennet&rsquo;in dereceleri Kuran ayetleri sayısıncadır. Kıyamet koptuğunda Kuran k&acirc;risine ş&ouml;yle denir: Oku ve yukarı &ccedil;ık. O, her bir ayeti okuduk&ccedil;a bir derece yukarı &ccedil;ıkar.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Evlerinizi Kuran tilavetiyle aydınlatın&hellip; Ne zaman bir evde Kuran &ccedil;ok&ccedil;a tilavet edilirse hayrı &ccedil;ok olur, ev halkı bundan faydalanır ve bu ev g&ouml;k ehline parlar, yıldızların yery&uuml;z&uuml;ndekilere parladığı gibi.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Masumlar (a.s) &ccedil;ocukları Kuran okumaya alıştırmaya &ouml;zen g&ouml;steriyorlar ama onlara bu konuda zorluk &ccedil;ıkarmıyorlardı ve &ccedil;ocukların Kuran kıraati usullerinin bazılarına uymamalarına izin veriyorlardı. &Ouml;rneğin Kuran okumak isteyen &ccedil;ocuklara abdest almalarını zorunlu şart unvanıyla sunmuyorlardı.</p>\n\n<p>\n	&ldquo;Oğlu İsmail, İmam Sadık&rsquo;ın (a.s) yanındaydı. İmam ona ş&ouml;yle dedi: &ldquo;Oğlum! Kuran oku.&rdquo; İsmail &ldquo;Abdestim yok&rdquo; dedi. İmam ş&ouml;yle buyurdu: &ldquo;(Kuran oku ama) Yazılarına el s&uuml;rme, kenarlarından tut.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Şimdi şu sorular g&uuml;ndeme gelmektedir: Evvela neden Masumlar (a.s) &ccedil;ocukluk d&ouml;neminde Kuran &ouml;ğretimi &uuml;zerinde duruyorlardı? İkincisi neden Kuran ilk ders maddesi olarak &ouml;ğretiyorlardı? &Uuml;&ccedil;&uuml;nc&uuml;s&uuml; neden Kuran tilaveti &uuml;zerinde ısrar ediyorlardı? Ve acaba bunda &ouml;zel eğitimsel m&uuml;lahazalar g&ouml;zetilmiş midir?</p>\n\n<p>\n	İlk soru hakkında &ouml;ncelikle iki konuya değinilmelidir:</p>\n\n<p>\n	1- İnsan &ccedil;ocukluk ve ergenlik d&ouml;neminde hem konuları daha kolay &ouml;ğrenir ve hem de &ouml;ğrendikleri daha kalıcı ve daha sağlamdır. Peygamber&rsquo;den (s.a.a) bir rivayette ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Gen&ccedil;likte &ouml;ğrenenin &ouml;ğrendikleri taşa işlenmiş gibidir. Yetişkinlikte &ouml;ğrenenin &ouml;ğrendikleri ise su &uuml;st&uuml;ne yazılmış gibidir.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	2- Kuran &ouml;ğretiminin hedefi sadece Kuran okunması değildir. Kuran okumak, Kuran &ouml;ğretileri ve ilimleriyle aşina olmak ve bu &ouml;ğretilere g&ouml;re amel etmek i&ccedil;in bir mukaddimedir. Daha a&ccedil;ık bir ifadeyle Kuran &ouml;ğretiminin hedefi, kişinin şahsiyetinin Kuran&icirc; olması, amellerinin, davranışlarının ve s&ouml;zlerinin Kuran &ouml;l&ccedil;&uuml;leriyle uyumlu olmasıdır. Diğer taraftan insan, yaşamının başlarında fazlasıyla tesire a&ccedil;ık olma yeteneğine sahiptir ve bu yetenek &ouml;mr&uuml;n artmasıyla paralel şekilde, artık az ve &ouml;nemsiz derecesine gelene dek azalmaktadır. Bu y&uuml;zden İmam Ehvel&rsquo;e ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gen&ccedil;lere y&ouml;nel &ccedil;&uuml;nk&uuml; onlar (yetişkinlerden) daha hızlı iyiliklere y&ouml;nelirler.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	&Ccedil;ocuklukta Kuran &ouml;ğretiminin masrafı daha az, geri d&ouml;n&uuml;ş&uuml; daha fazladır. Kuran&rsquo;ın &ouml;ğretimi hedefiyle de daha uyumludur.</p>\n\n<p>\n	İkinci soru olan, Masumların (a.s) neden Kuran&rsquo;ı ilk ders maddesi olarak belirledikleriyle ilgili şu konuya değinmeliyiz: İnsanın tesire a&ccedil;ık olma kapasitesi, ruhsal yapısının ve şahsiyetinin şekillenmesi, yaşın ilerlemesiyle azalmaktadır ve yaşlanınca minimum d&uuml;zeye inmektedir. Eğitimcilerin tecr&uuml;beleri de bu iddiayı desteklemektedir.</p>\n\n<p>\n	&ldquo;İsmail bin AbdulHalık ş&ouml;yle diyor: İmam Sadık (a.s) Ehvel&rsquo;e ş&ouml;yle buyurdu: &ldquo;Basra&rsquo;ya gittin mi?&rdquo; Ehvel &ldquo;Evet&rdquo; dedi. İmam buyurdu: &ldquo;Halkın bu konuyu (imameti) karşılamaları ve kabulleri sence nasıldı?&rdquo; Ehvel dedi ki: &ldquo;Vallahi azdı, ilgilendiler ama olduk&ccedil;a az.&rdquo; İmam ş&ouml;yle buyurdu: &ldquo;Gen&ccedil;lerle ilgilen &ccedil;&uuml;nk&uuml; onlar başkalarından daha &ccedil;abuk iyiliklere y&ouml;nelirler.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Bu siyerden, Ehvel&rsquo;in Şia mektebinin m&uuml;belliğlerinden biri olduğu, Basra halkını davetinin de başarısız olduğu anlaşılmaktadır. İmam ona gen&ccedil;lerle ilgilenmesini tavsiye etmektedir. Bu tavsiyenin sırrının da onların yetişkinlerden daha hızlı şekilde hakkı kabul etmeleri olduğunu bildirmiştir. &Ccedil;&uuml;nk&uuml; hen&uuml;z gen&ccedil;lerin i&ccedil;yapıları ve şahsiyetleri tamamen şekillenmemiştir. Bu y&uuml;zden de yeni yapıları daha hızlı ve daha kolay kabul etmektedirler. Emiru&rsquo;l-Muminin&rsquo;in (a.s) İmam Hasan&rsquo;a (a.s) mektubunda ş&ouml;yle okuyoruz:</p>\n\n<p>\n	&ldquo;Gencin kalbi ekilmemiş tarlaya benzer, oraya ne eksen tutar, yeşerir. Kalbin katılaşmadan, &ouml;ğ&uuml;tleri reddetmeden ve aklın başka şeylere y&ouml;nelmeden sana edepten bir şeyler &ouml;ğretmek istedim.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu anlatımda İmam, insanın tesire a&ccedil;ık olma kapasitesini tarlaya benzetiyor. Bir şey ekilmemiş tarlaya hangi tohum ekilirse ekilsin kabul eder ve geliştirir. Ancak ekilmiş tarla yeni bir tohumu kabul etmez ve olması gerektiği gibi geliştirmez.</p>\n\n<p>\n	Başka bir rivayette İmam Sadık (a.s) Şialara, karşıtları kendi d&uuml;ş&uuml;ncelerini zerk etmeden &ouml;nce, olabildiğince erken evlatlarının &ouml;ğretimiyle ilgilenmelerini tavsiye ediyor:</p>\n\n<p>\n	&ldquo;M&uuml;rcie&rsquo;den &ouml;nce gen&ccedil;lerinize hadis &ouml;ğretiniz.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Eğer taze fidanlarımızın şahsiyetlerinin Kuran esasına g&ouml;re kolayca şekil almasını istiyorsak Kuran&rsquo;ın ilk ders maddesi olarak onlara &ouml;ğretilmesi lazımdır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; sorunun cevabında &ndash;Kuran okuma alışkanlığının oluşturulması- sadece &uuml;&ccedil; konuya değineceğiz:</p>\n\n<p>\n	1- Kuran&rsquo;ın &ouml;ğrenilmesi tekrarı gerektirir. Bir kez okumayla &ouml;ğrenme ger&ccedil;ekleşmez.</p>\n\n<p>\n	2- Kuran&rsquo;la beşerin yazdığı kitaplar arasında fark vardır. Sıradan kitapları bir kez okumayla t&uuml;m konusunu anlamak m&uuml;mk&uuml;n olabilir ama Kuran &ldquo;zahiri ve batını olan bir kitaptır. Zahiri h&uuml;k&uuml;m ve emir, batını ilim ve marifettir. Zahiri g&uuml;zel, batını derindir&hellip; Harikaları sayılamaz ve ilgin&ccedil;likleri eskimez. Hidayet meşaleleri ve hikmet alametleri ondadır.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Bununla beraber Kuran&rsquo;ın anlaşılması, okunmasını ve tekrarlanmasını gerektirir. Bu y&uuml;zden bir&ccedil;ok rivayetlerde M&uuml;sl&uuml;manlara Kuran tilaveti tavsiye edilmiştir. Peygamber (s.a.a) Kesir&rsquo;e ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Evladım! Kuran kıraatinden gaflet etme. &Ccedil;&uuml;nk&uuml; Kuran kalbi canlandırır ve k&ouml;t&uuml;l&uuml;klerden ve pisliklerden alıkoyar.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	3- İnsanın şahsiyetinin şekil almasında Kuran&rsquo;ın tesiri, s&uuml;rekli okunması şartına bağlıdır. Zira insanın şahsiyetinin şekil alması zamanla ger&ccedil;ekleşir.</p>\n\n<p>\n	Yukarıdaki &uuml;&ccedil; konuya tevecc&uuml;hle, Kuran&rsquo;ın s&uuml;rekli okunması, Kuran &ouml;ğretiminin hedefine ulaşmak i&ccedil;in zaruridir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	S&ouml;ylediklerimizle şunlar a&ccedil;ıklığa kavuştu:</p>\n\n<p>\n	<strong>1- Peygamber (s.a.a) ve Ehl-i Beyt (a.s) Kuran &ouml;ğretiminin &uuml;zerinde duruyorlardı.</strong></p>\n\n<p>\n	<strong>2- Kuran&rsquo;ı ilk ve en &ouml;nemli ders maddesi unvanıyla &ccedil;ocuklara ve yetişkinlere &ouml;ğretiyorlardı.</strong></p>\n\n<p>\n	<strong>3- Buna ilaveten &ccedil;ocuklara d&uuml;zenli olarak Kuran tilavetiyle meşgul olmalarını &ouml;ğretiyorlardı.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İkinci Konu<br />\n	Masumların (a.s) Siyerinde Namaz &Ouml;ğretimi</strong></p>\n\n<p>\n	Namaz, İslam&rsquo;ın &uuml;zerinde olduk&ccedil;a durulan r&uuml;k&uuml;nlerinden biridir. &Ouml;yle ki dinin direği ve İslam&rsquo;ın başı sayılmıştır.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> Bu y&uuml;zden Masumların (a.s) siyerinde de bunun &ouml;ğretimine fazlasıyla &ouml;zen g&ouml;sterilmiştir. Bu b&ouml;l&uuml;mde Masumların (a.s) eğitimsel siyerlerinde namaz &ouml;ğretimini inceleyeceğiz. Bu araştırmada onların namaz &ouml;ğretiminde kullandıkları noktaları keşfetme peşindeyiz.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları şu başlıklar altında sunulacaktır: 1- Namaz &ouml;ğretimi y&ouml;ntemi. 2- Hataların uyarılarak d&uuml;zeltilmesi. 3- Ebeveynlerin, evlatlarına namazı &ouml;ğretmekle vazifelendirilmesi. 4- T&uuml;m halkın cemaat namazlarına katılması i&ccedil;in ortam hazırlanması. 5- M&uuml;stehapların &ouml;ğretimine &ouml;zen g&ouml;stermek. 6- M&uuml;stehaplarda aşırılığın &ouml;nlenmesi. 7- Namaz &ouml;ğretiminin yaşı. 8- &Ccedil;ocukların namazlarında kolaylık.</p>\n\n<p>\n	Son iki başlık &ccedil;ocuklara namaz &ouml;ğretimiyle ilgilidir. Bu sebeple onları, &ldquo;&Ccedil;ocuklara namaz &ouml;ğretimi niteliği&rdquo; başlığı altında işleyeceğiz.</p>\n\n<p>\n	<strong>1- Namaz &ouml;ğretimi y&ouml;ntemi</strong></p>\n\n<p>\n	Namaz, &ccedil;eşitli boyutları olan bir ibadettir. Namazda hem zikir vardır, hem kıraat ve hem de amel. Bu y&uuml;zden &ouml;ğretimi i&ccedil;in de &ouml;zel bir y&ouml;nteme ihtiya&ccedil; vardır. Masumların (a.s) siyerinde namaz &ouml;ğretimi i&ccedil;in kullanılan esas y&ouml;ntem, amel&icirc; y&ouml;ntemdir. Şu anlamda ki namaz kılma şeklini s&ouml;zl&uuml; olarak a&ccedil;ıklamak ve anlatmak yerine, muhatabın &ouml;n&uuml;nde yapıyorlar ve onların da kendi kıldıkları şekilde namazlarını kılmalarını istiyorlardı. Peygamber&rsquo;in (s.a.a) namaz &ouml;ğretimi hakkında ş&ouml;yle buyurduğu rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Benim nasıl namaz kıldığımı g&ouml;rd&uuml;yseniz &ouml;yle namaz kılın.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bu y&ouml;ntemin, s&ouml;zl&uuml; anlatım y&ouml;ntemine kıyasla daha etkili ve daha az masraflı olduğu anlaşılmaktadır. Zira s&ouml;zl&uuml; anlatımda muhatabın, anlatanın kastını tam anlamıyla anlamaması veya eğitimcinin tam anlamıyla kastını anlatamaması m&uuml;mk&uuml;nd&uuml;r. Ancak amel&icirc; &ouml;ğretimde anlaşılamama &ouml;l&ccedil;&uuml;s&uuml; en alt d&uuml;zeydedir. İlaveten bu y&ouml;ntemde muhatap yorulup sıkılmamaktadır.</p>\n\n<p>\n	Elbette Masumların (a.s) siyerinde bu y&ouml;ntem namaz &ouml;ğretimine mahsus değildir, Hac ve diğer ibadetlerin &ouml;ğretiminde de kullanılmıştır. Peygamber (s.a.a) hicretin onuncu yılında Haccetmek kastıyla Mekke&rsquo;ye m&uuml;şerref oldu. Bu Hac, &ldquo;Veda Haccı&rdquo; olarak meşhur oldu. Bu Hac, Peygamber&rsquo;in (s.a.a) M&uuml;sl&uuml;manlarla beraber yaptığı ilk Hac olduğundan ve M&uuml;sl&uuml;manlar İslami Haccın nasıl olduğunu bilmediklerinden, onlara Haccın nasıl yapılacağını &ouml;ğretmesi gerekiyordu. Ancak Peygamber (s.a.a) Haccı &ouml;ğretmek i&ccedil;in ne bir kitap&ccedil;ık bastırdı ne de bir sınıf oluşturdu. Sadece Haccın nasıl yapılacağını benden &ouml;ğrenin diye bildirdi. M&uuml;sl&uuml;manlar da aynı Peygamber&rsquo;in (s.a.a) haccettiği gibi yaparak Hac merasimini yerine getirdiler. Veda Haccı&rsquo;nın yapılış şekliyle ilgili olarak ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Peygamber (s.a.a) d&ouml;rt dirhemlik eski ve yıpranmış havutu olan bir deve &uuml;zerinde tavaf ederek haccetti ki halk kendisini g&ouml;rebilsin ve ş&ouml;yle buyurdu: &ldquo;Hac amellerinizi benden &ouml;ğrenin.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Teyemm&uuml;m ve sadaka verme hususunda da Peygamber (s.a.a) ve Masumlar (a.s) bu y&ouml;ntemden istifade etmişlerdir. Rivayette ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	Bir tembel, İmam&rsquo;a (a.s) teyemm&uuml;m&uuml; sordu. İmam (iki) elini(n i&ccedil;ini) halıya vurdu, sonra ikisini y&uuml;z&uuml;ne &ccedil;ekti ve her bir elinin arkasını diğer eliyle meshetti.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Başka bir rivayet de ş&ouml;yledir:</p>\n\n<p>\n	İmam Sadık (a.s) oğlu Muhammed&rsquo;e ş&ouml;yle buyurdu: &ldquo;O miktardan geriye ne kadar kaldı?&rdquo; Muhammed &ldquo;40 dinar&rdquo; dedi. İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Git ve onu sadaka ver.&rdquo; Muhammed dedi ki: &ldquo;Ondan daha fazlası bana kalmadı.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Onu sadaka ver, &ccedil;&uuml;nk&uuml; Allah onun yerini doldurur.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	<strong>2- Hataların uyarılarak d&uuml;zeltilmesi</strong></p>\n\n<p>\n	İbadetlerin &ouml;ğretiminde amel&icirc; y&ouml;ntem, diğer y&ouml;ntemlere kıyasla daha fazla meziyete sahip olsa da, bazı muhatapların yanlış anlaması, eğitimcinin bazı amellerini yanlışlıkla o amelin m&uuml;stehaplarından sanması veya ibadetlerin bazı c&uuml;zlerini yapma şeklinde hata etmesi m&uuml;mk&uuml;nd&uuml;r. Ayrıca &ouml;zel durumlara mahsus ibadetlerin bazı &ouml;zelliklerinden bahsedilmemesi de m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Bu eksikliğin telafisi i&ccedil;in Masumlar (a.s) bir kişinin namaz kılışında hata yaptığını g&ouml;rd&uuml;klerinde onu uyarıyor ve doğru yapılışını anlatıyorlardı. Gereken durumlarda da s&ouml;ylenmemiş ayrıntıları anlatıyorlardı. &Ouml;rnek olarak bu siyerlerden birka&ccedil; &ouml;rneğe tevecc&uuml;h ediniz:</p>\n\n<p>\n	Ebu Abdullah Eş&rsquo;ar&icirc; ş&ouml;yle diyor: Peygamber (s.a.a) ashabıyla namaz kıldı. Sonra ashabından bir gurubun arasına oturdu. Bir adam geldi ve namaz kıldı. Ancak r&uuml;k&ucirc;ya gitmiyordu ve secdesi yeri gagalamak gibiydi. Peygamber (s.a.a) onu izliyordu. Ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;G&ouml;r&uuml;yor musunuz? Eğer bu adam &ouml;l&uuml;rse Muhammed&rsquo;in dini &uuml;zere &ouml;lmemiştir. Namazında yeri gagalıyor, aynı karganın kan yemek i&ccedil;in yeri gagalaması gibi. Namaz kılan ama r&uuml;k&ucirc;ya gitmeyen ve secdede yeri gagalayan kimsenin durumu, a&ccedil; olan ama a&ccedil;lığını gidermek i&ccedil;in bir-iki tane hurma yemeyen kimse gibidir. Abdesti tam alın, r&uuml;k&ucirc; ve secdeyi tam olarak yerine getirin.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bu siyerde Peygamber (s.a.a), namazın doğru olmadığı hakkında ashabını uyarmış ve doğru şeklini anlatmıştır.</p>\n\n<p>\n	Başka bir siyerde de Peygamber (s.a.a), secde izi olması i&ccedil;in alnını yaralayan adama itiraz ediyor ve onu bu işten men ediyor:</p>\n\n<p>\n	Peygamber (s.a.a), alnını yaralayan bir adam g&ouml;rd&uuml;. Ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Allah&rsquo;la yarışan mağlup olur, Allah&rsquo;tan uzaklaşmaya &ccedil;alışanı Allah r&uuml;sva eder ve Allah&rsquo;a hile yapana Allah hile yapar. Neden alnını sakince yere koymuyorsun?!&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Başka bir siyerde İmam K&acirc;zım (a.s), r&uuml;k&ucirc;da sırtını d&uuml;z tutmayan kimseyi uyarıyor ve bundan men ediyor:</p>\n\n<p>\n	Ali bin Ukbe ş&ouml;yle diyor: İmam K&acirc;zım (a.s) beni Medine&rsquo;de namaz kılarken g&ouml;rd&uuml;. Başım yukardaydı ve sırtım da d&uuml;z değildi. Yanıma birini yollayarak (b&ouml;yle) yapma dedi.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Başka bir &ouml;rnekte de Peygamber (s.a.a), namazında sorun olan bir kimseyi uyarıyor ve ona doğru namaz kılma şeklini &ouml;ğretiyor:</p>\n\n<p>\n	Refa&rsquo;e bin Raf&icirc; ş&ouml;yle diyor: Resulullah&rsquo;la (s.a.a) mescitte oturmuştum. Bir adam gelerek iki rekat namaz kıldı. Sonra geldi ve Peygamber&rsquo;e (s.a.a) selam verdi. Onun namazını izlemiş olan Peygamber (s.a.a) selamını aldı ve ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;D&ouml;n ve namazını kıl &ccedil;&uuml;nk&uuml; (doğru) namaz kılmadın.&rdquo; &Uuml;&ccedil; veya d&ouml;rt seferden sonra adam: &ldquo;Kuran&rsquo;ı sana indirene andolsun uğraştım, &ccedil;abaladım. Bana &ouml;ğret ve g&ouml;ster&rdquo; dedi. Peygamber (s.a.a) buyurdu: &ldquo;Namaz kılmak istediğinde&hellip;&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	<strong>3- Ebeveynlerin, &ccedil;ocuklarına namazı &ouml;ğretmekle vazifelendirilmesi</strong></p>\n\n<p>\n	Masumların (a.s) t&uuml;m M&uuml;sl&uuml;manlara namaz &ouml;ğretme imk&acirc;nları olmadığı i&ccedil;in namaz ve diğer ibadetleri &ouml;ğretmede başka ara&ccedil;lardan da faydalanıyorlardı. Bu ara&ccedil;lardan birisi de ailelere namaz &ouml;ğretiminde aile reislerinden faydalanmaktı. Şu siyere bakınız:</p>\n\n<p>\n	Malik bin Huveyris diyor ki: Biz aynı yaşta olan birka&ccedil; gen&ccedil;, Peygamber&rsquo;in (s.a.a) yanına gittik ve yirmi gece yanında kaldık. Peygamber (s.a.a) merhametli ve yumuşak huyluydu. Ailelerimizi &ouml;zlediğimizi anlayınca onları sordu, biz de cevapladık. Ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ailelerinizin yanına d&ouml;n&uuml;n, ailelerinizde namazınızı kılın, onlara da &ouml;ğretin ve onlara (namazı) emredin.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	<strong>4- T&uuml;m halkın cemaat namazına katılması i&ccedil;in ortam hazırlanması</strong></p>\n\n<p>\n	Namaz, ibad&icirc; bir ameldir ve İslam&rsquo;da M&uuml;sl&uuml;manlara beş vakit namazı cemaatle kılmaları tavsiye edilmiştir. Masumların (a.s) siyerinde cemaat namazının, herkesin katılabileceği şekilde kılınması &uuml;zerinde &ccedil;ok durulmuştur. Bu y&uuml;zden (s.a.a) Peygamber (s.a.a) cemaat namazını, muhtasar ve katılanların en zayıfının durumuna uygun şekilde kıldırıyordu ve cemaat namazını uzatmayı men ediyordu.</p>\n\n<p>\n	Bir adam Peygamber&rsquo;e (s.a.a) ş&ouml;yle dedi: &ldquo;Ey Resulullah! Falanca namazı o kadar uzatıyor ki, g&uuml;&ccedil;l&uuml;kle namazı kılıyorum.&rdquo; Peygamber (s.a.a) o g&uuml;ne dek g&ouml;r&uuml;lmemiş bir &ouml;fkeyle vaazında ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey insanlar! Siz artık insanları ka&ccedil;ırıyorsunuz! Kim insanlarla beraber namaz kılarsa muhtasar kılsın. &Ccedil;&uuml;nk&uuml; aralarında hasta, g&uuml;&ccedil;s&uuml;z veya bir işi olan kimseler vardır.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	<strong>5- M&uuml;stehap namazların ve namazın m&uuml;stehaplarının &ouml;ğretimine &ouml;zen g&ouml;sterilmesi</strong></p>\n\n<p>\n	Masumlar (a.s) vacip namazların &ouml;ğretimiyle yetinmiyorlardı. M&uuml;stehap namazları ve namazın usul&uuml;n&uuml; ve m&uuml;stehaplarını da yerine getiriyorlardı. Başkalarına da m&uuml;stehap namazları kılmayı tavsiye ediyorlardı. Z&uuml;rare ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Gen&ccedil;liğimde İmam Sadık&rsquo;ın (a.s) yanına gittim. İmam bana m&uuml;stehap namazları ve oru&ccedil;ları saydı.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Hemmad&rsquo;dan da ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Bir g&uuml;n İmam Sadık (a.s) bana d&ouml;nd&uuml; ve ş&ouml;yle buyurdu: &ldquo;Hemmad! G&uuml;zel namaz kılabiliyor musun?&rdquo; Cevabında &ldquo;Evet, ben Hariz&rsquo;in yazdığı namaz kitabını ezbere biliyorum&rdquo; dedim. İmam buyurdu ki: &ldquo;Kalk ve namaz kıl.&rdquo; Namaz kıldım, namazdan sonra İmam bana ş&ouml;yle buyurdu: &ldquo;Hemmad! G&uuml;zel namaz kılamıyorsun! Bir M&uuml;sl&uuml;manın 60-70 yıldan sonra namazını t&uuml;m &acirc;d&acirc;bına ve kurallarına uygun yerine getirememesi olduk&ccedil;a k&ouml;t&uuml;d&uuml;r.&rdquo; Hemmad diyor ki: Aşağılık duygusuna kapıldım ve namazı bana &ouml;ğret, dedim. İmam (a.s) tamamen &acirc;d&acirc;bına uygun bir namaz kıldı ve buyurdu ki: &ldquo;Hemmad! B&ouml;yle namaz kıl.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bu siyerde İmam&rsquo;ın (a.s) Hemmad&rsquo;a doğru namaz kılamadığını s&ouml;ylerken kastı, Hemmad&rsquo;ın namaz &acirc;d&acirc;bına tamamen riayet etmemesiydi. Bu siyerden İmam&rsquo;ın (a.s), 60 yılını İslam&rsquo;da ge&ccedil;iren Hemmad&rsquo;dan bu yaşta namazı t&uuml;m &acirc;d&acirc;bına riayet ederek kılmasını beklediği anlaşılmaktadır.</p>\n\n<p>\n	Bununla birlikte Masumlar (a.s) m&uuml;stehaplarda ifrat etmenin de &ouml;n&uuml;ne ge&ccedil;mişlerdir.</p>\n\n<p>\n	<strong>6- M&uuml;stehaplarda ifratın men edilmesi</strong></p>\n\n<p>\n	İslam kolaylık ve hoşg&ouml;r&uuml; dinidir, b&uuml;t&uuml;n durumlarda ifrat ve tefritten uzaktır. Emiru&rsquo;l-Muminin (a.s) ifrat ve tefriti cehaletin g&ouml;stergesi sayıyor ve ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Cahil ya ifrat eder, aşırıya gider veya tefrit eder, yetersiz kalır.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	İbadetler hakkında da İslam bu kurala riayet etmekte ve takip&ccedil;ilerini ifrattan sakındırmıştır. Peygamber&rsquo;in (s.a.a) ashabından biri ş&ouml;yle diyor:</p>\n\n<p>\n	Peygamber (s.a.a) benim g&uuml;nd&uuml;zleri oru&ccedil; tuttuğumu, geceleri de namaz kıldığımı haber aldı. Ya birini yolladı veya kendisiyle g&ouml;r&uuml;şt&uuml;m. Buyurdu ki:</p>\n\n<p>\n	&ldquo;Ben sana oru&ccedil; tutup iftar etmemeni ve namaz kılıp uyumamanı mı s&ouml;yledim? Bazı g&uuml;nler oru&ccedil; tut ve gecenin bir kısmında ibadet et. &Ccedil;&uuml;nk&uuml; g&ouml;z&uuml;n&uuml;n senin &uuml;zerinde bir hakkı vardır, nefsinin ve ailenin de senin &uuml;zerinde bir hakkı vardır.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	<strong>7- Masumların (a.s) siyerinde &ccedil;ocuklara ve ergenlere namaz &ouml;ğretiminin niteliği</strong></p>\n\n<p>\n	Şimdiye kadar s&ouml;ylediklerimiz daha &ccedil;ok yetişkinlere namaz &ouml;ğretimiyle ilgiliydi. Masumların (a.s) siyerinde &ccedil;ocuklara ve ergenlere namaz ve diğer ibadetlerin &ouml;ğretilmesiyle ilgili ilgin&ccedil; ve dikkate değer noktalar vardır. Bu b&ouml;l&uuml;mde Masumların (a.s) siyerinde &ccedil;ocuklara ve ergenlere namaz &ouml;ğretimiyle ilgili olan eğitimsel noktalardan ikisini anlatacağız.</p>\n\n<p>\n	<strong>1- &Ccedil;ocuklara namazı &ouml;ğretmeye başlama yaşı</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde &ccedil;ocuklara namaz &ouml;ğretimine &ccedil;ok &ouml;zen g&ouml;sterilmiştir. Masumların (a.s) siyerine g&ouml;re &ccedil;ocuklara namazı &ouml;ğretmeye başlama yaşı yedi yaştır. Rivayette ş&ouml;yle ge&ccedil;er:İmam Sadık (a.s), dostlarından birine ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Biz &ccedil;ocuklarımızı beş yaşında namaza başlatıyoruz. Siz &ccedil;ocuklarınızı yedi yaşında namaza başlatın.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	<strong>2- &Ccedil;ocuklara namazı &ouml;ğretirken kolaylık sağlama</strong></p>\n\n<p>\n	Masumlar (a.s) &ccedil;ocuklara namaz &ouml;ğretirken &ccedil;ocukların yeteneklerini ve kapasitelerini de g&ouml;z &ouml;n&uuml;nde bulunduruyorlardı. Bu y&uuml;zden &ccedil;ocuklara namazı &ouml;ğretirken ve namaza alıştırırken onları zorlamıyorlardı ve namazın bir&ccedil;ok m&uuml;stehabına ve &acirc;d&acirc;bına uymalarını onlardan istemiyorlardı. Bir&ccedil;ok rivayette İmamların (a.s) &ccedil;ocuklara &ouml;ğle ile ikindiyi ve akşam ile yatsıyı birlikte kılmalarını emrettikleri konusuna değinilmiştir. Oysa yetişkinler bu d&ouml;rt namazı d&ouml;rt vakitte kılıyorlardı. Fuzayl bin Yesar ş&ouml;yle diyor:Ali bin H&uuml;seyin &ccedil;ocuklara akşam ile yatsıyı birlikte kılmalarını emrederek ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Bu, uyumalarından ve yatsı namazlarının kaza olmasından iyidir.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Yine rivayet edilmiştir ki:İmam Zeyne&rsquo;l-Abidin (a.s) yanında olan &ccedil;ocukları &ouml;ğle ile ikindiyi ve akşam ile yatsıyı bir vakitte kılmaya zorluyordu. Ona itiraz ettiler ve O ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bu, onlar i&ccedil;in daha kolaydır ve daha &ccedil;ok yapmaya can atarlar. Namazı zayi etmezler, uyumazlar (b&ouml;ylece namazları kaza olmaz) ve başka bir işle meşgul olmazlar.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	S&ouml;ylediklerimizden, Masumların (a.s) namaz &ouml;ğretimi siyerlerinin aşağıdaki gibi olduğu ortaya &ccedil;ıkmaktadır:</p>\n\n<p>\n	<strong>1- Onların namaz &ouml;ğretimi y&ouml;ntemleri, amel&icirc; y&ouml;ntemdi. Yani diğerlerinin namaz kılma &uuml;slubunu &ouml;ğrenmeleri i&ccedil;in kendileri amelen kılıyorlardı. Ayrıntılar ve kişilerin olası hataları hakkında uygun fırsatlarda uyarıda bulunuyorlardı.</strong></p>\n\n<p>\n	<strong>2- &Ccedil;ocuklara namaz &ouml;ğretiminde, ebeveynleri namaz &ouml;ğretmekle vazifelendiriyorlardı.</strong></p>\n\n<p>\n	<strong>3- Namaz &ouml;ğretiminde onlara namazın m&uuml;stehaplarını ve m&uuml;stehap namazları da &ouml;ğretiyorlardı ama m&uuml;stehaplarda ifratın &ouml;n&uuml;ne ge&ccedil;iyorlardı.</strong></p>\n\n<p>\n	<strong>4- Herkesin katılabilmesi i&ccedil;in cemaat namazlarını muhtasar kıldırıyorlardı.</strong></p>\n\n<p>\n	<strong>&Ccedil;ocuklara namaz &ouml;ğretiminde ise siyerleri ş&ouml;yleydi:</strong></p>\n\n<p>\n	<strong>1- Namaz &ouml;ğretimine &ccedil;ocuklar m&uuml;kellef olmadan &ouml;nce, yedi yaşında başlıyorlardı.</strong></p>\n\n<p>\n	<strong>2- Zamanla namaz kılma alışkanlığı edinsinler diye namaz kılmada onlara zorluk &ccedil;ıkarmıyorlardı.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Konu<br />\n	Zikir ve Dua &Ouml;ğretimi</strong></p>\n\n<p>\n	İslami metinlerde dua ve zikir &uuml;zerinde &ccedil;ok durulmuştur. Allah, Kuran&rsquo;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	De ki: &ldquo;Sizin duanız olmasaydı, Rabbim size itina g&ouml;sterir miydi?&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Resulullah (s.a.a) da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Dua ibadetin beynidir.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Allah, Kuran&rsquo;da m&uuml;minleri &ccedil;ok&ccedil;a zikre &ccedil;ağırmaktadır:</p>\n\n<p>\n	&ldquo;Ey iman edenler! &Ccedil;ok&ccedil;a zikir ile Allah&rsquo;ı zikredin. Ve O&rsquo;nu sabah ve akşam tesbih edin.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Rivayetlerde de Allah&rsquo;ın zikri &uuml;zerinde durulmuştur. Emiru&rsquo;l-Muminin (a.s), İmam Hasan&rsquo;a (a.s) Allah&rsquo;ı anmasını tavsiye ederek ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Oğulcuğum! Sana takvayı, Allah&rsquo;ın emirlerine itaati ve Onu anarak kalbini &acirc;b&acirc;d etmeni tavsiye ediyorum.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Masumların (a.s) kendileri de zikreden ve dua eden kimselerdi. Emiru&rsquo;l-Muminin&rsquo;in (a.s) ve İmam Seccad&rsquo;ın (a.s) duaları meşhurdur. Bir rivayette İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Emiru&rsquo;l-Muminin &ccedil;ok dua eden biriydi.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) yirmi beş kez istiğfar etmeden &ndash;ne kadar kısa da olsa- bir toplantıdan ayrılmıyordu.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	İmam Sadık (a.s) da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Babam &ccedil;ok&ccedil;a zikrediyordu. Onunla y&uuml;r&uuml;rken Allah&rsquo;ı zikrediyordu. Onunla yemek yerken Allah&rsquo;ı anıyordu. İnsanlarla konuşuyordu ama bu, Onu Allah&rsquo;ın zikrinden alıkoymuyordu ve dili damağına yapışmış halde &ldquo;La ilahe illallah&rdquo; dediğini g&ouml;r&uuml;yordum.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Masumlar (a.s) zikir ve duaya verdikleri &ouml;nem sebebiyle, bunu başkalarına da &ouml;ğretiyorlardı. Bu b&ouml;l&uuml;mde, kullandıkları noktalara ulaşmak i&ccedil;in, zikir ve dua &ouml;ğretimiyle ilgili siyerlerini inceleyeceğiz. Bu b&ouml;l&uuml;m&uuml;n konuları şu başlıklar altında sunulacaktır: 1- İnsanlara zikir ve duayı tavsiye etmek. 2- Dua ve zikir ehli kimselerin teşvik edilmesi. 3- Diğerlerine bazı duaların ve zikirlerin &ouml;ğretimi. 4- &Ccedil;ocukları zikir ve duaya alıştırmak.</p>\n\n<p>\n	<strong>1- İnsanlara zikir ve duayı tavsiye etmek</strong></p>\n\n<p>\n	Masumlar (a.s) takip&ccedil;ilerine dua ve Allah&rsquo;ı zikretmeyi tavsiye ediyorlardı. İmam Rıza (a.s), dostlarına ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Enbiyanın silahını kuşanın.&rdquo; Dediler ki: &ldquo;Enbiyanın silahı nedir?&rdquo; İmam buyurdu: &ldquo;Dua.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Peygamber&rsquo;den (s.a.a) de ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Size en iyi ve en y&uuml;ksek dereceye sahip, Allah katında en temiz olan, sizin i&ccedil;in altın ve g&uuml;m&uuml;şten daha iyi olan ve yine d&uuml;şmanlarınızla savaşıp &ouml;lmenizden ve &ouml;ld&uuml;rmenizden daha iyi olan amelinizi s&ouml;yleyeyim mi?&rdquo; Evet, dediler. Peygamber (s.a.a) buyurdu ki: &ldquo;Allah Te&acirc;la&rsquo;nın &ccedil;ok&ccedil;a zikri.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Yine ş&ouml;yle rivayet edilmiştir:Peygamber (s.a.a), tarlasına ağa&ccedil; eken bir adamın yanından ge&ccedil;iyordu. Durdu ve ona ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Seni s&uuml;rekli olan, daha &ccedil;abuk &uuml;r&uuml;n veren, meyveleri daha lezzetli ve kalıcı olan ağa&ccedil;lara y&ouml;nlendirmemi ister misin?&rdquo; Adam &ldquo;Evet, beni y&ouml;nlendir&rdquo; dedi. Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Sabah ve akşam Subhanellahi ve&rsquo;l-hamdulillahi ve la ilahe illallahu vallahu ekber de. Eğer bu zikri s&ouml;ylersen her teşbihe karşılık meyveleri daimi olan &ccedil;eşitli ağa&ccedil;lardan on tanesi cennette sana verilecek.&rdquo; Adam dedi ki: &ldquo;Ey Resulullah! Bu tarlayı fakirlere vakfettiğime dair seni şahit tutuyorum.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	<strong>2- Zikir ve dua ehli kimselerin teşvik edilmesi</strong></p>\n\n<p>\n	Masumlar (a.s) bazen zikreden ve dua eden kişileri teşvik ediyorlardı. Sekun&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	Peygamber (s.a.a), namazında Allah&rsquo;ı anan, y&uuml;ce bir i&ccedil;erik ve derin ibarelerle Allah&rsquo;a yakınlaşmaya &ccedil;alışan bir Arap g&ouml;rd&uuml;. Sağlam kelimeleri ve ibarelerinin &uuml;slubu, onun bilgisini ve imanının ve kem&acirc;linin derecesini g&ouml;steriyordu. Peygamber (s.a.a), namazını tamamladıktan sonra onu alıp kendi yanına getirmesi i&ccedil;in birisini belirledi. Arap namazını bitirince Peygamber&rsquo;İn (s.a.a) yanına geldi. Peygamber (s.a.a) ona bir par&ccedil;a altın hediye etti&hellip; Sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Sana bu altını neden hediye ettiğimi anladın mı?&rdquo; Arap &ldquo;Akrabalık ve yakınlık sebebiyle&rdquo; dedi. Peygamber (s.a.a) buyurdu ki: &ldquo;Yakınlığın bir hakkı vardır ama ben bu altını sana, Allah Te&acirc;la&rsquo;ya g&uuml;zel hamdettiğin i&ccedil;in hediye ettim.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	<strong>3- Dua ve zikir &ouml;ğretimi</strong></p>\n\n<p>\n	Masumlar (a.s) bazı durumlarda kişilere &ouml;zel bir dua veya zikir &ouml;ğretiyorlardı ve onlardan yapmalarını istiyorlardı. &Ouml;rneğin İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	Babamın oğullarından birinin (rahatsızlık ve acıdan) şik&acirc;yeti vardı. Babam yanına gitti ve ş&ouml;yle buyurdu: &ldquo;On defa Ya Allah de. Bir m&uuml;min yoktur ki bunu desin ve Allah tebarek ve te&acirc;la ona &ldquo;Lebbeyk ey kulum! Hacetini iste&rdquo; demesin.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Yine İmam Rıza&rsquo;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Ş&uuml;k&uuml;r secdesinde bu duayı eden kimse, Peygamber&rsquo;in (s.a.a) yanında Bedir g&uuml;n&uuml; savaşmış gibidir.&rdquo; Dedik ki: &ldquo;Yazalım mı?&rdquo; İmam (a.s) &ldquo;Yazın&rdquo; buyurdu.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Sonra duayı s&ouml;yledi ve muhatapları da yazdılar.</p>\n\n<p>\n	<strong>4- &Ccedil;ocukları zikir ve duaya alıştırmak</strong></p>\n\n<p>\n	Masumlar (a.s), evlatlarını duaya ve Allah&rsquo;ı zikretmeye alıştırıyorlardı. İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilmektedir:</p>\n\n<p>\n	&ldquo;(Babam) Bizi bir araya topluyordu ve g&uuml;neş doğana kadar Allah&rsquo;ı zikretmemizi emrediyordu.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	İmam Zeynelabidin&rsquo;in (a.s) oğlu Zeyd de ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Zeynelabidin 15 Şaban gecesi hepimizi bir araya topluyordu ve geceyi &uuml;&ccedil;e b&ouml;l&uuml;yordu. Sonra ilk kısmında bizimle namaz kılıyordu; ardından dua ediyordu ve biz de &acirc;min diyorduk; sonra istiğfar ediyordu ve biz de istiğfar ediyor, Allah&rsquo;tan cenneti istiyorduk. B&ouml;ylece fecir doğuyordu.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	İmam Sadık (a.s), Ebu Harun&rsquo;a ş&ouml;yle buyurdu: &ldquo;Ey Ebu Harun! Biz &ccedil;ocuklarımıza, namazı emrettiğimiz gibi, Fatıma (a.s) tesbihatını da emrediyoruz. (Bu zikre) Bağlı ol &ccedil;&uuml;nk&uuml; bu zikri bırakıp da bedbaht olmamış hi&ccedil;bir kul yoktur.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde dua ve zikir &ouml;ğretimi ş&ouml;yleydi:</p>\n\n<p>\n	<strong>1- Diğerlerine zikir ve duayı tavsiye ediyorlardı.</strong></p>\n\n<p>\n	<strong>2- Dua edenleri ve zikredenleri teşvik ediyorlardı.</strong></p>\n\n<p>\n	<strong>3- Bazı zikirleri ve duaları diğerlerine &ouml;ğretiyorlardı.</strong></p>\n\n<p>\n	<strong>4- &Ccedil;ocukları zikire ve duaya alıştırıyorlardı.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Konu<br />\n	Oru&ccedil; &Ouml;ğretimi</strong></p>\n\n<p>\n	Oru&ccedil;, &ouml;nemli İslami ibadetlerden biridir ve İslami metinlerde &uuml;zerinde &ccedil;ok durulmuştur. Peygamber&rsquo;den (s.a.a) nakledilen bir rivayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Oru&ccedil; tutunuz &ccedil;&uuml;nk&uuml; ateşe karşı bir siperdir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Bu sebeple Masumlar (a.s) orucun ve oru&ccedil; tutma &ouml;ğretiminin &uuml;zerinde duruyorlardı. Bu b&ouml;l&uuml;mde Masumların (a.s) siyerinde oru&ccedil; tutma &ouml;ğretimini inceleyeceğiz. Bu araştırmada hedefimiz, onların oru&ccedil; tutma &ouml;ğretiminde kullandıkları noktalara ulaşmaktır. Bu b&ouml;l&uuml;m&uuml;n konuları şu başlıklar altında sunulacaktır: 1- İnsanları Ramazan ayına girmeye hazırlamak. 2- &Ccedil;ocuklarda oru&ccedil; tutma &ouml;ğretimine başlama yaşı. 3- Oru&ccedil; tutma &ouml;ğretimi y&ouml;ntemi.</p>\n\n<p>\n	<strong>1- İnsanları Ramazan ayına girmeye hazırlamak</strong></p>\n\n<p>\n	Masumlar (a.s) Ramazan ayı gelmeden &ouml;nce bu ayın &ouml;nemini insanlara anlatıyorlardı ve onlardan kendilerini Ramazan ayından faydalanabilmek i&ccedil;in hazırlamalarını istiyorlardı. İmam B&acirc;kır (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Peygamber (s.a.a) Ramazan&rsquo;a &uuml;&ccedil; g&uuml;n kala Bilal&rsquo;e ş&ouml;yle buyurdu: &ldquo;İnsanların arasında sel&acirc; oku.&rdquo; Sonra halk toplandı. Sonra Peygamber (s.a.a) minbere &ccedil;ıktı ve Allah&rsquo;a hamd ve sena etti. Sonra ş&ouml;yle buyurdu: &ldquo;Ey insanlar! Bu, Allah&rsquo;ın size mahsus kıldığı bir aydır ve t&uuml;m aylardan daha &uuml;st&uuml;nd&uuml;r. Onda, bin aydan daha hayırlı olan bir gece vardır. Bu ayda ateş kapıları kapalı ve cennet kapıları a&ccedil;ıktır. Bu ayı ge&ccedil;iren ama bağışlanmayan kimse Allah&rsquo;ın rahmetinden uzak olsun.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Yine bir başka rivayette ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Peygamber (s.a.a) (Ramazan ayından &ouml;nce) insanlara d&ouml;nerek ş&ouml;yle buyururdu: &ldquo;Ey insanlar! Ramazan ayı doğduğunda serkeş şeytanlar bağlanırlar ve g&ouml;ky&uuml;z&uuml; kapıları, cennet kapıları ve rahmet kapıları a&ccedil;ılırlar. Ateş kapıları kapanırlar. Bu ayda dualar m&uuml;stecaptır ve iftar sırasında Allah, bir gurubu cehennem ateşinden azat eder. Her gece bir m&uuml;nadi &ldquo;Bir isteği olan var mı? İstiğfar eden biri var mı?&rdquo; diye seslenir.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	İmamlar (a.s) da Peygamber&rsquo;i (s.a.a) izleyerek Ramazan ayından &ouml;nce evlatlarına gereken tavsiyeleri veriyorlar ve onları Ramazan ayına girmeye hazırlıyorlardı. Musme&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Sadık (a.s) Ramazan ayına girerken evlatlarını tembihliyor ve ş&ouml;yle buyuruyordu: &ldquo;Kendinizi zahmete sokun ve &ccedil;abalayın. Zira bu ayda rızıklar paylaştırılmakta, eceller belirlenmekte, Allah&rsquo;ın evine gidecek ziyaret&ccedil;iler tayin edilmektedir. Bu ayda bir gece vardır ki, o gecede yapılan ameller bin ayda yapılan amellerden daha &uuml;st&uuml;nd&uuml;r.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Bu tavsiyeler, insanların Ramazan ayına girmeye daha fazla hazırlıklı olmalarını ve bereketlerinden daha iyi faydalanmalarını sağlamaktadır.</p>\n\n<p>\n	<strong>2- Oru&ccedil; tutma &ouml;ğretimi yaşı</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde &ccedil;ocuklara oru&ccedil; tutma &ouml;ğretimi, &ccedil;ocuklar m&uuml;kellef olmadan &ouml;nce başlıyordu. İmam Sadık&rsquo;tan (a.s) nakledilen bir rivayette ş&ouml;yle okuyoruz:</p>\n\n<p>\n	&ldquo;Biz &ccedil;ocuklarımıza yedi yaşındayken g&uuml;&ccedil;lerinin yettiği &ouml;l&ccedil;&uuml;de, yarım g&uuml;ne kadar, ondan biraz daha az veya &ccedil;ok oru&ccedil; tutmalarını emrediyoruz. A&ccedil;lık ve susuzluğa yenik d&uuml;şt&uuml;klerinde iftar ederler. Oruca alışana ve oru&ccedil; tutma g&uuml;c&uuml;ne kavuşana kadar b&ouml;yle yaparlar. Siz, &ccedil;ocuklarınıza dokuz yaşında, g&uuml;&ccedil;lerinin yettiği &ouml;l&ccedil;&uuml;de oru&ccedil; tutmalarını emredin. Susuzluğa yenik d&uuml;şt&uuml;klerinde iftar etsinler.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	Bu siyere g&ouml;re ebeveynler, dokuz yaşından itibaren &ccedil;ocuklarına oru&ccedil; &ouml;ğretimine başlamakla vazifelidirler. Zira bu yaşta &ccedil;ocuklar, bu &ouml;ğretimi kabule hazırdırlar.</p>\n\n<p>\n	<strong>3- Oru&ccedil; tutma &ouml;ğretimi y&ouml;ntemi</strong></p>\n\n<p>\n	Masumlar (a.s) &ccedil;ocuklara oru&ccedil; tutmayı &ouml;ğretirken hangi y&ouml;ntemden faydalanıyorlardı? Onların eğitimsel siyerine baktığımızda, alıştırma y&ouml;ntemini kullandıklarını g&ouml;r&uuml;yoruz. Yani &ccedil;ocuklara, bu amele zamanla alışsınlar ve m&uuml;kellef olduklarında rahat&ccedil;a bu ameli yerine getirebilsinler diye, yedi veya dokuz yaşından itibaren oru&ccedil; tutmayı emrediyorlardı. Yukarda naklettiğimiz siyerde İmam Sadık (a.s) bu konuyu a&ccedil;ık&ccedil;a beyan etmiştir.</p>\n\n<p>\n	Bu siyerden başka bir sonu&ccedil; daha elde edilmektedir. O da oru&ccedil; tutmaya alıştırırken iki noktaya riayet edilmesi gerekliliğidir: Zaman ve kolaylık.</p>\n\n<p>\n	Oru&ccedil; &ouml;ğretiminde &ccedil;ocuğun iki veya birka&ccedil; g&uuml;n oru&ccedil; tutmayla bu amele alışması beklenmemelidir. Alışkanlığın oluşması uzun bir s&uuml;re&ccedil; gerektirir. Bu y&uuml;zden İmam, bu &ouml;ğretime başlama yaşını dokuz olarak belirlemiştir ve buluğ yaşına kadar altı yıl s&uuml;re vardır.</p>\n\n<p>\n	İlaveten oru&ccedil; &ouml;ğretiminde &ccedil;ocuğun fiziksel g&uuml;c&uuml; de dikkate alınmalıdır ve &ccedil;ocuktan oru&ccedil; tutmasına dair beklenti buna uygun olmalıdır. Bu y&uuml;zden İmam (a.s) ş&ouml;yle buyuruyor: Dayanabildikleri yere kadar oru&ccedil; tutsunlar ancak susuzluk veya a&ccedil;lığa yenik d&uuml;şt&uuml;klerinde iftar etsinler. Zamanla, &ccedil;ocukların g&uuml;c&uuml; arttık&ccedil;a, daha uzun s&uuml;reli oru&ccedil; tutarlar. Bu durum, birka&ccedil; yıl s&uuml;rer ve sonra rahat&ccedil;a t&uuml;m g&uuml;n oru&ccedil; tutabilirler.</p>\n\n<p>\n	Bu siyerden elde edilen bir başka konu da şudur: &Ccedil;ocuklar oru&ccedil; tutma alıştırmasıyla, oru&ccedil; tutma g&uuml;c&uuml;ne kavuşurlar. &ldquo;Alışana ve (oru&ccedil; tutma) g&uuml;c&uuml;ne kavuşana kadar&rdquo; ifadesinden, oru&ccedil; tutma g&uuml;c&uuml;n&uuml;n sadece fiziksel gelişime değil, alışkanlığa da bağlı olduğunu anlıyoruz. Kaldı ki fiziksel olarak g&uuml;&ccedil;l&uuml; ama oru&ccedil; tutmaya dayanamayan yetişkinler de vardır. &Ccedil;&uuml;nk&uuml; bunu alışkanlık edinmemişlerdir. Sad&icirc;, G&uuml;listan&rsquo;da bu iddiayı destekleyen bir hik&acirc;ye naklediyor:</p>\n\n<p>\n	&ldquo;Horasanlı iki derviş birbirlerine yol arkadaşı olarak sefere &ccedil;ıkmışlardı. Biri zayıftı ve iki gecede bir iftar ederdi, diğeri kuvvetliydi ve g&uuml;nde &uuml;&ccedil; kez yerdi. Kazara bir şehirde casusluk ithamıyla tutuldular. İkisini bir odaya koyup kapısına da duvar &ouml;rd&uuml;ler. İki hafta sonra g&uuml;nahsız oldukları anlaşıldı. Baktılar ki kuvvetli olan &ouml;lm&uuml;ş, zayıf olan sağ kalmış. Şaşırıp kaldılar. Bir bilge dedi ki: Bunun tersi şaşırtırdı. Biri &ccedil;ok yiyendi, zavallı dayanamadı ve sıkıntıyla hel&acirc;k oldu. Bu diğeriyse kendini tutandı, alıştığı &uuml;zere sabretti ve sağ kaldı.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Oru&ccedil; tutma &ouml;ğretiminde Masumların (a.s) siyeri ş&ouml;yleydi:</p>\n\n<p>\n	<strong>1- Ramazan ayı gelmeden &ouml;nce bu ayın &ouml;nemi hakkında insanları uyarıyorlardı ve gerekli tavsiyelerle onları Ramazan ayına girmeye hazırlıyorlardı.</strong></p>\n\n<p>\n	<strong>2- Evlatlarına oru&ccedil; tutma &ouml;ğretimine m&uuml;kellef olmadan &ouml;nce, yedi yaşında başlıyorlardı. Ancak diğerlerine, evlatlarına oru&ccedil; tutma &ouml;ğretimine dokuz yaşında başlamalarını tavsiye ediyorlardı.</strong></p>\n\n<p>\n	<strong>3- Oru&ccedil; tutma &ouml;ğretiminde y&ouml;ntemleri, oru&ccedil; tutma alışkanlığı edinebilsinler ve m&uuml;kellef olduklarında gerekli g&uuml;ce sahip olabilsinler diye &ccedil;ocuklara alıştırma yaptırma &uuml;zerineydi. Elbette bu alıştırmada &ccedil;ocuğun g&uuml;c&uuml;n&uuml; kesinlikle g&ouml;z &ouml;n&uuml;nde bulunduruyorlar ve yapabileceklerinin fazlasını onlardan beklemiyorlardı.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ek</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde namaz ve oru&ccedil; &ouml;ğretimiyle ilgili t&uuml;m konulara ulaşamıyoruz, bu konuların &ccedil;oğu onların s&ouml;zlerinde (rivayetlerde) ge&ccedil;mektedir. Bu y&uuml;zden bu kısımda namaz ve oru&ccedil; &ouml;ğretimi alanındaki Masumların (a.s) siyerini ve rivayetlerin genelini m&uuml;talaa edecek ve buna dayanarak namaz ve oru&ccedil; &ouml;ğretimi i&ccedil;in bir program sunacağız.</p>\n\n<p>\n	Buna g&ouml;re bu b&ouml;l&uuml;mde iki konuyu inceleyeceğiz:</p>\n\n<p>\n	<strong>1- Namaz &ouml;ğretimi programı</strong></p>\n\n<p>\n	<strong>2- Oru&ccedil; tutma &ouml;ğretimi programı</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Birinci ek:<br />\n	Masumların (a.s) siyerinde ve rivayetlerde namaz &ouml;ğretimi programı</strong></p>\n\n<p>\n	Namaz &ouml;ğretimi programını elde etmek i&ccedil;in ilk adım, Masumların (a.s) siyerine başvurmaktır. Bu sebeple &ouml;nce rivayetleri inceleyeceğiz, sonra namaz &ouml;ğretimi aşamalarını ve her aşamanın &ouml;ğretim i&ccedil;eriğini ve hedeflerini, en son da Masumların (a.s) siyerinde namaz &ouml;ğretimi programının &ouml;zelliklerini beyan edeceğiz.</p>\n\n<p>\n	<strong>1- Rivayetlerin incelenmesi</strong></p>\n\n<p>\n	&Ccedil;ocukların namazı hakkında Masumlardan (a.s) &ccedil;eşitli rivayetler vardır. Bunları &uuml;&ccedil; guruba ayırabiliriz:</p>\n\n<p>\n	<strong>1- İ&ccedil;inde &ldquo;vacip&rdquo; lafzı ge&ccedil;en rivayetler</strong></p>\n\n<p>\n	<strong>2- İ&ccedil;inde &ldquo;emir&rdquo;, &ldquo;uyarı&rdquo; ve &ldquo;&ouml;ğretim&rdquo; lafızları ge&ccedil;en rivayetler</strong></p>\n\n<p>\n	<strong>3- Namaz vazifesini yerine getirmeye zorlamak i&ccedil;in &ccedil;ocuklara fiziksel ceza izni veren rivayetler.</strong></p>\n\n<p>\n	Bu rivayetleri sırayla zikredecek ve sonra inceleyeceğiz.</p>\n\n<p>\n	Birinci gurup rivayetler</p>\n\n<p>\n	1- Ebu Abdullah (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuk altı yaşına geldiğinde namaz ona vaciptir ve oru&ccedil; tutma g&uuml;c&uuml;ne kavuştuğu zaman oru&ccedil; ona vacip olur.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	2- Ali bin Cafer, kardeşi Hz. Musa&rsquo;dan (a.s) ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;İmama ş&ouml;yle sordum: Oğlan &ccedil;ocuğa ne zaman namaz ve oru&ccedil; vacip olur? Buyurdu ki: Buluğ yaşına yaklaştığında ve namaz ve orucu anladığında.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	3- Muhammed bin M&uuml;slim diyor ki:</p>\n\n<p>\n	İmam B&acirc;kır veya Sadık&rsquo;a (a.s) ş&ouml;yle sordum: &ldquo;&Ccedil;ocuk ne zaman namaz kılsın?&rdquo; Buyurdu: &ldquo;Namazı anladığı zaman.&rdquo; Dedim ki: &ldquo;Ne zaman namazı anlar ve namaz ona vacip olur?&rdquo; Buyurdu: &ldquo;Altı yaşında.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Bu rivayetlerin zahirinden, namazın altı yaşında veya buluğ yaşına yakın yaşlarda &ccedil;ocuğa vacip olduğu anlaşılmaktadır. Ancak &ccedil;eşitli rivayetlere ve &ndash;Şia ve S&uuml;nni- t&uuml;m M&uuml;sl&uuml;manların icm&acirc;sına g&ouml;re buluğa ermeden &ouml;nce namaz &ccedil;ocuğa vacip değildir. Bu y&uuml;zden bu rivayetlerin zahirini alamayız.</p>\n\n<p>\n	&Ouml;yleyse bu rivayetlerde &ldquo;vacip&rdquo;ten kasıt nedir?</p>\n\n<p>\n	Şia&rsquo;nın b&uuml;y&uuml;k fakihlerinin uyardığı gibi, rivayetlerde vacip, m&uuml;stehap anlamındadır. Yani &ccedil;ocuk altı yaşına geldiğinde ve namazı anlayabildiğinde, kendisine vacip olmasa da namaz kılması iyidir. Bu sebeple fakihlerden hi&ccedil;biri buluğa ermemiş &ccedil;ocuğa namazın vacip olduğuyla ilgili fetva vermemiştir.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a> Bu m&uuml;stehabın hikmetini ve delilini daha sonra anlatacağız.</p>\n\n<p>\n	İkinci gurup rivayetler</p>\n\n<p>\n	Bu rivayetlerde &ldquo;emir&rdquo;, &ldquo;uyarı&rdquo; ve &ldquo;&ouml;ğretim&rdquo; lafızları kullanılmıştır.</p>\n\n<p>\n	4- Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Oğlan sağ elini sol elinden ayırabildiğinde, ona namazı emredin.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	5- Ebu Abdullah (a.s) ş&ouml;yle buyurdu: &ldquo;Biz evlatlarımıza beş yaşında namaz kılmalarını emrediyoruz. Siz evlatlarınıza yedi yaşında namaz kılmayı emredin.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	6- Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Evlatlarınıza on yaşına geldiklerinde namaz kılmayı emredin.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	7- Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Evlatlarınıza namaz &ouml;ğretin ve sekiz yaşında onları namaz hakkında uyarın.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	8- Muaviye bin Veheb diyor ki: Ebu Abdullah&rsquo;a (a.s) sordum ki &ldquo;&Ccedil;ocukları ka&ccedil; yaşında namaz kılmaları i&ccedil;in uyaralım?&rdquo; Buyurdu: &ldquo;Altı-yedi yaşları arasında.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	9- İmam Rıza (a.s) ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuk yedi yaşında namaz i&ccedil;in uyarılır.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Bu rivayetlerden ilk &uuml;&ccedil;&uuml;n&uuml;n i&ccedil;eriği &ccedil;ocuğa namazın emredilmesiyle ilgilidir ancak yaş konusunda ihtilaf vardır: İlk rivayette sağ el ile sol eli birbirinden ayırabildiği -ki bu beş-altı yaşlarıdır- zaman denilmektedir. Daha sonra bahsedeceğimiz başka bir rivayette bu konu a&ccedil;ık&ccedil;a ge&ccedil;mektedir. Diğer rivayet yedi yaşı, sonraki rivayet de on yaşı bunun i&ccedil;in belirlemiştir.</p>\n\n<p>\n	7, 8, ve 9. rivayetler de &ccedil;ocuğun namaz hakkında uyarılmasını istemiş ve bunun yaşını altı, yedi ve sekiz olarak beyan etmiştir. &Ouml;ğretim i&ccedil;in de bir rivayet bize ulaşmış ama bunun i&ccedil;in bir yaş a&ccedil;ıklanmamıştır.</p>\n\n<p>\n	&ldquo;Emir&rdquo; ve &ldquo;uyarı&rdquo; rivayetleri, emir ve uyarı yaşı hakkında ihtilaflıdır ama bu ihtilaf, &ldquo;mutlak h&uuml;km&uuml;n şartlı h&uuml;kme hamledilmesi&rdquo; ve &ldquo;şartların taadd&uuml;d&uuml; ve karşılığın vahdeti&rdquo; kaideleri esasınca ortadan kalkar. Elde edilen sonu&ccedil;, emir i&ccedil;in uygun zamanın 5 yaştan, uyarı i&ccedil;in ise 6-7 yaştan yukarısı olduğudur. Bununla beraber bu yaşlardan her birinde bu işe başlanabilir. Rivayetlerdeki yaş farklılıklarının sebebine daha sonra değineceğiz.</p>\n\n<p>\n	Bu rivayetlerde şu noktaya dikkat etmek gerekir: Emir, uyarıdan farklıdır zira emir, arkasından mutlaka uyarıyı gerektirmemektedir. Bu noktaya ve emir ve uyarı rivayetlerinin 6-7 yaş ve sonrasında m&uuml;şterek olmasına ama daha k&uuml;&ccedil;&uuml;k yaşlarda namazın sadece emredilmiş olmasına tevecc&uuml;hle, 6-7 yaşlarından k&uuml;&ccedil;&uuml;k olunduğunda bir uyarının s&ouml;z konusu olmadığı ve sadece &ccedil;ocuğa namaz kılmasının emredilebileceği anlaşılmaktadır.</p>\n\n<p>\n	&Ccedil;ocuğun yaşamının ilk yedi yılını oyun ve padişahlık<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> d&ouml;nemi olarak g&ouml;ren diğer rivayetlerde de bu anlamı taşımaktadır. Oyun d&ouml;neminde ciddi bir &ouml;ğretim verilemez ve &ccedil;ocuk namaz hakkında uyarılamaz. Ama bu yaştan sonrasında bazı rivayetlerde &ldquo;emir&rdquo;, bazılarında &ldquo;uyarı&rdquo; ge&ccedil;mektedir. Bazı rivayetlerde 6, 7 ve sonraki yaşlarda &ccedil;ocuğa namazın emredilmesi ve diğer bazılarında uyarı izninin verilmesi, rivayetlerin anlamıyla zıtlık oluşturmamaktadır. Zira bu rivayetler, usul&uuml;n &ldquo;&ccedil;eşitli rivayetlerde bir şartın ger&ccedil;ekleşmesi i&ccedil;in başka şartlar beyan edilirse, şartın ger&ccedil;ekleşmesi durumunda t&uuml;m diğer şartlar da ger&ccedil;ekleşir&rdquo; kaidesine uygundur. Buna g&ouml;re bu rivayetler hakkında, &ccedil;ocuk 6 veya 7 yaşına girdiğinde hem emir ve hem de uyarı caizdir, denmelidir.</p>\n\n<p>\n	&Ouml;ğretim de 5-6 yaşından buluğu ve ondan sonrasını kapsayan b&ouml;yle bir genişliğe sahiptir. Nihayetinde bazı yaşlarda &ouml;ğretim o kadar ciddi değildir ama bazı yaşlarda ciddi ve uyarıyla birliktedir. Bununla beraber uyarı rivayetlerinde şu konu hala belirsizdir: Bu uyarı sadece s&ouml;zel bir istek d&uuml;zeyinde midir, yoksa fiziksel uyarıyı da kapsamakta mıdır? Bu belirsizlik, Arap&ccedil;a&rsquo;da uyarının, fiziksel uyarı anlamını da i&ccedil;ermesinden kaynaklanmaktadır.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> Bu soru, &uuml;&ccedil;&uuml;nc&uuml; gurup rivayetler incelenirken cevabını bulacaktır.</p>\n\n<p>\n	İkinci gurup rivayetlerden şunlar &ccedil;ıkmaktadır:</p>\n\n<p>\n	1- Namazın doğrudan &ouml;ğretimi 5 ila 6 yaşlarında, &ccedil;ocuğun namazı anlayabileceği yaşlarda, başlar.</p>\n\n<p>\n	2- Bu aşamada &ouml;ğretim fazla ciddi değildir, uyarı s&ouml;z konusu değildir ve &ccedil;ocuk, oyunla beraber namazla aşina olur.</p>\n\n<p>\n	3- Namaz &ouml;ğretiminin ikinci aşaması yedi yaşında başlar. Ciddi aşamadır, işin i&ccedil;inde zorlama ve uyarı vardır. İkinci yedi yıl d&ouml;nemini edep verme, &ouml;ğretim ve itaat d&ouml;nemi olarak g&ouml;steren rivayetler de bu konuyu onaylamaktadır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; gurup rivayetler</p>\n\n<p>\n	Rivayetlerin bu gurubunda namaz &ouml;ğretimi amacıyla &ccedil;ocuğun fiziksel olarak cezalandırılmasına izin verilmiştir. Bu rivayetler ş&ouml;yledir:</p>\n\n<p>\n	10- Resulullah (s.a.a) buyurdu ki: &ldquo;Evlatlarınız yedi yaşına geldiklerinde namaz kılmalarını emredin. Dokuz yaşında namazı bıraktıklarında onlara vurun.&rdquo;<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	11- Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Ailenin k&uuml;&ccedil;&uuml;klerine dil ile namazı ve tahareti &ouml;ğret. On yaşına geldiklerinde onlara vur ama &uuml;&ccedil; defa sınırını aşma.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	12- Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuğa yedi yaşında namaz &ouml;ğretin ve on yaşında namaz i&ccedil;in (ona) vurun.&rdquo;<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	Bu gurup rivayetlerde 9 veya 10 yaşından itibaren &ccedil;ocukların namaz &ouml;ğretimi ve kılınması i&ccedil;in, gerektiğinde cezalandırılmalarına izin verilmiştir. Yani bu yaştan itibaren namaz &ouml;ğretimi daha ciddi bir aşamaya ge&ccedil;mekte ve s&ouml;zl&uuml; uyarının yanında ceza da verilebilmektedir. Cezanın başlaması i&ccedil;in ilk rivayette 9, ikinci rivayette 10 yaşın zikredilmiş olması, iki rivayetin &ccedil;eliştiğini g&ouml;stermemektedir. Zira daha &ouml;nce de s&ouml;ylediğimiz gibi bu iki rivayet bir araya geldiğinde &ccedil;ocuğun 9 veya 10 yaşına geldiğinde namaz i&ccedil;in cezalandırılabileceği ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	İlaveten bu rivayetlere g&ouml;re sadece 9 veya 10 yaşında &ccedil;ocuk cezalandırılabilir, ondan &ouml;nce cezalandırılamaz (&ouml;zellikle de 11. rivayette bu a&ccedil;ık&ccedil;a belirtilmektedir). İkinci gurup rivayetlerde &ldquo;uyarı&rdquo;dan kastın sadece s&ouml;zl&uuml; uyarı olduğu anlaşılmaktadır, bundan fazlası değil. &Ccedil;ocuklara nazik ve merhametli davranmayı ve onlarla &ccedil;ocuk dilinde konuşmayı tavsiye eden rivayetler de, 9-10 yaşından &ouml;nce &ccedil;ocuğun teşvik, sevdirme ve benzeri yollarla namaza y&ouml;nlendirilmesi gerektiğini teyit etmektedir.</p>\n\n<p>\n	On yaş i&ccedil;in 6. rivayet namaza emri, 11 ve 12. rivayetler fiziksel cezayı, ikinci gurup rivayetler de uyarıyı (&ouml;ncelik kavramıyla) tavsiye etmiştir. Bu yaşta her &uuml;&ccedil;&uuml; de kullanılabilir. Genel olarak &uuml;st aşamalardan her biri, altındaki aşamaları i&ccedil;inde barındırmaktadır. Mesela uyarının tavsiye edildiği yedi yaşta, namaz da emredilebilir.</p>\n\n<p>\n	Bu rivayetleri son olarak toparlarsak namaz &ouml;ğretiminin sırayla ge&ccedil;ilmesi gereken &uuml;&ccedil; aşaması olduğu neticesine ulaşırız. Bu &uuml;&ccedil; aşama şunlardır:</p>\n\n<p>\n	1- Başlangı&ccedil; aşaması. Bu aşama, &ccedil;ocuğun namazı genel olarak anlayıp idrak edebildiği 5-6 yaşlarında başlar ve 6-7 yaşlarında sona erer. Rivayetlerde bu aşamanın yıllarının belirlenmesiyle ilgili olan ihtilaf, &ccedil;ocukların kişisel farklılıklarından kaynaklanmaktadır. Bazı &ccedil;ocukların d&uuml;ş&uuml;nsel gelişimleri daha hızlı olmaktadır, bazılarının ise b&ouml;yle olmamaktadır. Bu aşamada işin i&ccedil;inde zorlamanın hi&ccedil;bir t&uuml;r&uuml; yoktur, &ccedil;ocuk sadece namazla tanıştırılmalıdır.</p>\n\n<p>\n	2- Orta aşama. Bu aşama 6-7 yaşlarında başlar, 9-10 yaşlarında biter. Bu d&ouml;nemin başlamasıyla ilgili rivayetlerdeki başlangı&ccedil; ve bitiş yaşlarının farklılığı yine &ccedil;ocukların zihinsel gelişiminin farklılığındandır.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a> Bu aşamada namaz &ouml;ğretimi biraz daha ciddi bir hal almakta, &ccedil;ocukların namazları g&ouml;zlemlenmekte ve bunun i&ccedil;in s&ouml;zl&uuml; uyarı da yapılabilmektedir.</p>\n\n<p>\n	3- Son aşama. Bu aşama 9 veya 10 yaşında başlayarak buluğa girildiğinde sona erer. Bu aşamada &ouml;ğretim olduk&ccedil;a ciddidir. &Ccedil;ocuk namazı bırakırsa, fiziksel ceza bile verilebilir. Bu aşamada &ccedil;ocuk namazla aşina olur, h&uuml;k&uuml;mlerini, faydalarını ve etkilerini &ouml;ğrenir ve g&uuml;nl&uuml;k namazlarını d&uuml;zenli kılar. Diğer bir deyişle namaz kılma alışkanlığı şekillenir ve kalıcı olur.</p>\n\n<p>\n	Bu rivayetler namaz &ouml;ğretimi aşamalarını şekillendirse de, &ouml;ğretimin i&ccedil;eriğiyle ve her aşamada uyulması gereken &ouml;zel noktalarla ilgili bilgi vermemektedir. Acaba 5 yaşındaki &ccedil;ocuktan, 12 yaşındaki ergenin kıldığı gibi bir namaz kılması mı beklenmelidir? Acaba &ccedil;ocuğa t&uuml;m namaz tek seferde mi yoksa zamanla par&ccedil;a par&ccedil;a mı &ouml;ğretilmelidir? Bunlar, İmam Sadık&rsquo;tan (a.s) nakledilen ayrıntılı bir rivayette cevabını bulabileceğimiz meselelerdir. Rivayet ş&ouml;yledir:</p>\n\n<p>\n	14- Abdullah bin Fuzale, İmam B&acirc;kır veya Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğunu naklediyor:</p>\n\n<p>\n	&ldquo;Oğlan &uuml;&ccedil; yaşına geldiğinde ona yedi kere La ilahe illallah demesi s&ouml;ylenir. 3 yaş 7 ay 20 g&uuml;nl&uuml;k olduğunda ona yedi kere Muhammeden Resulullah demesi s&ouml;ylenir. D&ouml;rt yaşına geldiğinde ona yedi kere Sallallahu al&acirc; Muhammed ve &acirc;l-i Muhammed demesi s&ouml;ylenir. Beş yaşını doldurduğunda ona sol elin hangisi ve sağ elin hangisi diye sorulur. Eğer doğru cevap verirse kıbleye doğru &ccedil;evrilir ve secde etmesi s&ouml;ylenir. Sonra altı yaşına kadar &ccedil;ocuk bırakılır. Altı yaşını doldurduğunda r&uuml;k&ucirc; ve secde &ouml;ğretilir ve namaz kılması s&ouml;ylenir. Yedi yaşına kadar b&ouml;yle devam eder. Yedi yaşını doldurduğunda elini y&uuml;z&uuml;n&uuml; yıkaması, sonra da namaz kılması s&ouml;ylenir. Dokuz yaşına kadar b&ouml;yle yapılır. Dokuz yaşında ona abdest &ouml;ğretilir ve abdest i&ccedil;in ona vurulabilir ve ona namaz &ouml;ğretilir ve namaz i&ccedil;in ona vurulabilir. Abdest ve namazı &ouml;ğrendiğinde Allah, ebeveynini kendi rahmetiyle kuşatır.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	Bu rivayette, her &uuml;&ccedil; aşamada yapılması gereken şeyler anlatılmıştır. Aynı zamanda bu rivayetten, namaz &ouml;ğretimine doğrudan başlamadan &ouml;nce, inan&ccedil; esasları olan tevhit ve İslam Peygamberi&rsquo;nin (s.a.a) n&uuml;b&uuml;vvetinin &ccedil;ocuklara telkin edilmesi gerektiğini anlıyoruz. Bu rivayete g&ouml;re namaz &ouml;ğretimine bir aşama daha eklenmektedir.</p>\n\n<p>\n	<strong>2- Namaz &ouml;ğretiminin aşamaları, hedefleri ve i&ccedil;erikleri</strong></p>\n\n<p>\n	Burada her aşamada yapılması gerekenlerin ayrıntısını anlatacağız:</p>\n\n<p>\n	<strong>1- Ortam oluşturma aşaması</strong></p>\n\n<p>\n	Bu aşamada kelime-i tevhid &ndash;La ilahe illallah- ve Peygamber&rsquo;in (s.a.a) risaleti &ndash;Muhammeden Resulullah- &ccedil;ocuğa d&ouml;rt yaşına kadar telkin edilmelidir.</p>\n\n<p>\n	<strong>2- Başlangı&ccedil; aşaması</strong></p>\n\n<p>\n	&Ccedil;ocuk, namazı anlama kudretini kazandığında -5 yaş- onu kıbleye doğru y&ouml;neltmeli ve ona secde etmek &ouml;ğretilmelidir. Yani &ccedil;ocuk bu yaşta ibadetin aslı ve kalbi olan, k&acirc;inatın yaratıcısı karşısında secde etmekle aşina olmalıdır.</p>\n\n<p>\n	<strong>3- Orta aşama</strong></p>\n\n<p>\n	Bu aşamada &ccedil;ocuk iki şeyi &ouml;ğrenmeli ve alıştırmasını yapmalıdır.</p>\n\n<p>\n	a) R&uuml;k&ucirc; ve secde &ouml;ğretimi. Bu, &ccedil;ocuğa 6 yaşında &ouml;ğretilir. Bu yaşta &ccedil;ocuktan sadece i&ccedil;inde r&uuml;k&ucirc; ve secde olan bir namaz istenmektedir. Diğer bir deyişle bu aşamada &ccedil;ocuğun namazı, sadece namazın bir g&ouml;r&uuml;n&uuml;m&uuml;d&uuml;r, k&acirc;mil bir namaz değildir. &Ccedil;&uuml;nk&uuml; ne abdest lazımdır, ne niyet ve hatta ne kıraat veya el-y&uuml;z yıkamak&hellip; &Ccedil;ocuk bu alıştırmayı bir yıl boyunca yapar ve yapmadığında da uyarılır.</p>\n\n<p>\n	b) &Ccedil;ocuk 7 yaşında olduğunda, &ouml;nceden kıldığı şekildeki namaza ilaveten ondan elini ve y&uuml;z&uuml;n&uuml; de yıkaması istenir. Elbette bu yıkama abdest değildir. Zira abdestte &ouml;zel bir sıra, elin dirsekten itibaren yıkanması ve baş ile ayağın meshi gereklidir. Oysa bu yaşta &ccedil;ocuktan sadece bileklerine kadar ellerini ve y&uuml;z&uuml;n&uuml; yıkaması istenmektedir. &Ccedil;ocuk bunu 9 yaşına kadar &ndash;yani iki yıl boyunca- yapar. Bunu yapmadığında da uyarılır ve bundan fazlası ondan beklenmez.</p>\n\n<p>\n	<strong>4- Son aşama</strong></p>\n\n<p>\n	Bu aşamada &ccedil;ocuk d&ouml;rt yıl boyunca namazın amellerini ve hareketlerini tekrarladığı i&ccedil;in namazın şekliyle ve vaktiyle k&acirc;milen aşina olduğundan ve bir noktaya kadar bunu huy edindiğinden abdest ve namaz b&uuml;t&uuml;n&uuml;yle ona &ouml;ğretilir. Bu konuda artık uyarılır ve l&uuml;zum halinde cezalandırılır. Buna da buluğ yaşına kadar devam edilir. Bu şekilde &ccedil;ocuk, yaklaşık d&ouml;rt yıl boyunca da doğru namaza alışır. Doğal olarak bu m&uuml;ddet boyunca &ccedil;ocuk namazla aşina olur, namaza alışır ve bu alışkanlık onda kalıcı olur.</p>\n\n<p>\n	Elbette &ccedil;ocuğun bu aşamada &ouml;ğrendiği namazın, doğruluk şartlarının asgari d&uuml;zeyine sahip olması gerekir. Namazı m&uuml;stehaplarına riayet etmesi ise gerekmez. Bu konuyu onaylayan rivayet, İmam Zeynelabidin&rsquo;in (a.s) &ccedil;ocuklara &ndash;m&uuml;stehap olarak ayrı ve bir saat kadar arayla kılınması gereken- akşam ve yatsı namazlarını birlikte kılmalarını buyurduğu rivayettir. Bunun sebebini de fazilet vakti dışında namaz kılmalarının, hi&ccedil; kılmamalarından daha iyi olduğu şeklinde a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Bu rivayetten başka bir konu da a&ccedil;ık&ccedil;a anlaşılmaktadır. İmamların (a.s) buluğdan &ouml;nce &ccedil;ocukların namaz kılmalarına dair ısrarlarının sırrı, &ccedil;ocukların namazla aşina olmaları, namaza alışmaları ve bu alışkanlığın onlarda yer etmesini istemeleridir. Zira bu rivayette &ccedil;ocuklardan istenen ve &ndash;zorla da olsa- yapmaları emredilen, namazın bir g&ouml;r&uuml;n&uuml;m&uuml;d&uuml;r, doğru şekliyle namaz değil. Bu y&uuml;zden Şia&rsquo;nın b&uuml;y&uuml;k fakihleri, &ccedil;ocukların buluğdan &ouml;nce namaza alıştırılmaları y&ouml;n&uuml;nde fetva vermişlerdir.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Masumların (a.s) siyerinde namaz &ouml;ğretiminin &ouml;zellikleri</strong></p>\n\n<p>\n	Şimdi, bu rivayetlerde bahsedilen konulardan bazıları hakkında a&ccedil;ıklamalar yapılması gerekmektedir:</p>\n\n<p>\n	1- Namaz, basit g&ouml;r&uuml;n&uuml;ş&uuml;n&uuml;n aksine İslam dininin k&acirc;mil tecess&uuml;m&uuml; ve de namaz kılanın dinidir. Acaba din, Allah Te&acirc;la&rsquo;yı tanımaktan ve namaz kılanın mutlak kudret sahibi, hek&icirc;m ve al&icirc;m olan Allah&rsquo;ın karşısında salt teslimiyetinden başka bir şey midir? Bununla birlikte ibadet g&ouml;r&uuml;nt&uuml;s&uuml;ndeki ameller ve hareketler ancak namaz kılan kişi Allah ve Resul&uuml;n&uuml; tanıdığında ger&ccedil;ekten ibadet ve kulluk olacaktır. &Ccedil;ocukların Allah hakkında &ndash;yetişkinlerin sahip olduğu t&uuml;rden- bir bilgiye sahip olamayacakları doğrudur ancak Allah hakkında sınırlı bir idrak g&uuml;c&uuml;ne sahiptirler. Bu y&uuml;zden namaz &ouml;ğretimine başlamadan &ouml;nce &ccedil;ocuk biraz Rabbiyle aşina olmalıdır (Ortam hazırlama aşaması).</p>\n\n<p>\n	2- Namaz alışkanlığının oluşturulması sadece &ccedil;ocuğun, namaz amellerini ve zikirlerini belli vakitlerde ve gereken şartlara uyarak &ouml;ğrenmesi ve bunu alışkanlık edinmesi demek olsaydı, namazın hedefi olan Allah&rsquo;ın hatırlanması ve kulluğun takviyesiyle ters d&uuml;şerdi. Zira b&ouml;yle bir kişi, bir makine gibi &ouml;zel vakitlerde iradesiz ve bilin&ccedil;sizce amelleri tekrarlamaktadır.&nbsp; &Ccedil;ocuğun, namazın sırlarını idrak edecek erişkinliğe sahip olmadığı doğrudur. &Ccedil;ocuktan bunu beklemek de makul değildir. Ancak bu da, &ccedil;ocukta namazın mekanik alışkanlığın oluşturulmasına cevaz vermez.</p>\n\n<p>\n	Bu zarardan korunmak i&ccedil;in rivayetlerde bir &ccedil;&ouml;z&uuml;m yolu sunulmuştur ve o da &ccedil;ocuğa, namaz hakkında genel bir anlayışı oluştuğunda namazın &ouml;ğretilmesidir. Sağ ve sol elini ayırt edebilen bir &ccedil;ocuk, belirsiz de olsa namazın esasının tek Yaratıcı karşısında huzu ve huşunun izharı olduğu tasavvuruna sahip olabilir. Bu y&uuml;zden &ccedil;ocuğun b&ouml;yle bir anlayışa sahip olduğu 5-6 yaşlarında namaz &ouml;ğretimine başlanılması tavsiye edilmiştir. Bu yaşta, &ccedil;ocuk sadece kulluğun ruhu ve namazın &ouml;z&uuml;yle &ndash;ki tek Allah&rsquo;ın karşısında secdedir- aşina olmaktadır ve bir yıl bu minval &uuml;zere amel ve alıştırma yapmaktadır. İlaveten namaz &ouml;ğretimi boyunca namazın faydaları, etkileri ve sırları da &ccedil;ocuğun anlayabileceği d&uuml;zeyde beyan edilir. Aynı, İmam Sadık&rsquo;ın (a.s) Ramazan ayı gelmeden &ouml;nce bu ay ve faziletleri hakkında evlatlarıyla konuşması gibi.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a> Bu şekilde namaz alıştırması ve alışkanlığı, namaz hakkında bilin&ccedil; ve anlayışla birlikte olur ve alışkanlık temeline kurulu eğitimin yan etkileri ortadan kalkar.</p>\n\n<p>\n	3- Ceza, alışkanlığın oluşturulmasında m&uuml;essir etkenlerden biridir. Bu ara&ccedil;, eğer ceza konusu kişi uygun bir idrak ve anlayış g&uuml;c&uuml;ne sahipse ve yanında bilgi de verilirse kişide bilin&ccedil;li alışkanlık oluşturur. Akdi takdirde oluşturulan alışkanlık mekaniksel ve Pavlov&rsquo;un şartlı refleksi d&uuml;zeyinde olacaktır. Bu y&uuml;zden Masumlar (a.s) namazın k&acirc;mil &ouml;ğretimine ve fiziksel cezaya ancak 9-10 yaşından sonra, o da diğer y&ouml;ntemlerin etkisiz kalması durumunda, izin vermişlerdir. &Ccedil;&uuml;nk&uuml; bu yaşlarda &ccedil;ocuğun anlayış g&uuml;c&uuml; dikkate değer oranda artmıştır.<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	4- Namaz, İslam&rsquo;ın &ouml;z&uuml; ve M&uuml;sl&uuml;manlığın tecess&uuml;m&uuml;d&uuml;r, Kuran&rsquo;da buyrulduğu gibi &ldquo;B&uuml;y&uuml;k bir iş&rdquo;tir.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a> Bu y&uuml;zden &ccedil;ocuğun bir g&uuml;nde veya bir yılda buna dayanmaya alışması beklenemez. Aksine zamanla &ouml;ğrenmeli, sırrına ermeli ve bunu kendine huy edinmelidir. Belki de bu sebeple Masumlar (a.s) 8 yaş civarını bu emre tahsis etmişler ve namaz &ouml;ğretimine secdeyle başlanılmasını ve zamanla k&acirc;mil namaza ulaşılmasını tavsiye etmişlerdir. Bu s&uuml;re&ccedil;te, &ccedil;ocuğun gelişim oranına g&ouml;re namaz &ouml;ğretimi daha ciddi ve daha k&acirc;mil olur ve 9-10 yaşında zirveye ulaşır. Zira bu yaşlar &ccedil;ocuğun şahsiyetinin şekil alma s&uuml;recinde olduk&ccedil;a &ouml;nemlidir ve bu yaşlarda -9&rsquo;dan 15&rsquo;e kadar- namaz alışkanlığı oluşmazsa başka alışkanlıklar onun yerini alacak ve namaz alışkanlığının oluşturulması giderek daha da zorlaşacaktır.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	T&uuml;m s&ouml;ylediklerimize bakarsak namaz &ouml;ğretimi aşamalarından her birindeki faaliyetler ve aşamalar şu şekildedir:</p>\n\n<p>\n	<strong>1- Ortam hazırlama aşaması. 3 yaşından 5 yaşına kadar s&uuml;rer. Bu aşamadaki faaliyetler şunlardır:</strong></p>\n\n<p>\n	<strong>&bull; 3 yaşında La ilahe illallah lafzının telkini.</strong></p>\n\n<p>\n	<strong>&bull; 3 yaş 7 ay 20 g&uuml;nl&uuml;kken Muhammeden Resulullah lafzının telkini.</strong></p>\n\n<p>\n	<strong>&bull; 4 yaşında Sallalllahu al&acirc; Muhammedin ve &acirc;lihi lafzının telkini.</strong></p>\n\n<p>\n	<strong>2- Başlangı&ccedil; aşaması. (5&rsquo;ten 6 yaşına veya 6&rsquo;dan 7 yaşına kadar) Bu aşamanın faaliyetleri şunlardır:</strong></p>\n\n<p>\n	<strong>&bull; &Ccedil;ocuğun kıbleyle aşina olması.</strong></p>\n\n<p>\n	<strong>&bull; &Ccedil;ocuğun secdeyle aşina olması. Bu aşamada zorlama olmadığı gibi uyarı da yoktur.</strong></p>\n\n<p>\n	<strong>3- Orta aşama. (6 veya 7 yaşından 9 veya 10 yaşına kadar) &Ouml;ğretim faaliyetleri şunlardır:</strong></p>\n\n<p>\n	<strong>&bull; 6 yaşında r&uuml;k&ucirc; ve secde &ouml;ğretilir.</strong></p>\n\n<p>\n	<strong>&bull; 7 yaşından 9 yaşına kadar namazdan &ouml;nce el ve y&uuml;z&uuml;n yıkanması, r&uuml;k&ucirc; ve secde edilmesi ve bunların alıştırması &ccedil;ocuğa &ouml;ğretilir.</strong></p>\n\n<p>\n	<strong>&bull; Zikredilen amellerin yapılmasını g&ouml;zlemlemek, takip etmek ve l&uuml;zum halinde s&ouml;zl&uuml; uyarıda bulunmak.</strong></p>\n\n<p>\n	<strong>4- Son aşama. 9 veya 10 yaşında başlar ve buluğda sona erer. Bu aşamanın faaliyetleri de şunlardır:</strong></p>\n\n<p>\n	<strong>&bull; Abdest ve namazın k&acirc;mil &ouml;ğretimi.</strong></p>\n\n<p>\n	<strong>&bull; Namaz farizasının yerine getirilmesini g&ouml;zlemlemek ve takip etmek ve gerektiğinde fiziksel ceza ve uyarı.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İkinci ek:<br />\n	Masumların (a.s) siyerinde ve rivayetlerde oru&ccedil; &ouml;ğretimi programı</strong></p>\n\n<p>\n	Oru&ccedil; ve &ccedil;ocuklar ve ergenlere &ouml;ğretimiyle ilgili bazı meseleler vardır. Mesela bu ibadet amelinin &ouml;ğretimi ka&ccedil; yaşında başlar? Acaba bu yaş kız ve erkek i&ccedil;in aynı mıdır? Bu &ouml;ğretimde hangi y&ouml;ntem kullanılmalıdır? Acaba ceza ve uyarı da s&ouml;z konusu mudur?</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde &ouml;nce &ccedil;ocuklara oru&ccedil; &ouml;ğretiminin zaruretine değineceğiz. Sonra bu konudaki Masumların (a.s) siyerini ve rivayetlerini işleyeceğiz ve bunlara dayanarak oru&ccedil; &ouml;ğretimi i&ccedil;in bir program sunmaya &ccedil;abalayacağız. Yine bu kalıba g&ouml;re, bu alandaki sorulara bir cevap vermeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n konuları ş&ouml;yledir: 1- Oru&ccedil; &ouml;ğretimi programı hazırlama zarureti. 2- Oru&ccedil; &ouml;ğretimi alanında Masumların (a.s) rivayetlerinin ve siyerlerinin incelenmesi. 3- Oru&ccedil; tutma &ouml;ğretimi y&ouml;ntemi. 4- Oru&ccedil; h&uuml;k&uuml;mleri &ouml;ğretimi. 5- Oru&ccedil; tutma ve ceza. 6- Kız &ccedil;ocuklarına oru&ccedil; tutma &ouml;ğretimi.</p>\n\n<p>\n	<strong>1- Oru&ccedil; &ouml;ğretimi programı hazırlama zarureti</strong></p>\n\n<p>\n	Oru&ccedil;, İslam&rsquo;ın &ouml;nemli ibadetlerinden biridir ve rivayetlerde İslam&rsquo;ın beş esasından biri sayılmıştır. Bize ulaşan &ccedil;eşitli rivayetlerin i&ccedil;eriği ş&ouml;yledir: &ldquo;İslam beş temel &uuml;zerine kuruludur: Namaz, oru&ccedil;, zekat, Hac ve İmamların (a.s) velayeti.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a> Bundan &ouml;te orucun &ouml;nemli eğitimsel ve manev&icirc; etkileri de vardır. Bu etkilerden biri, iradenin g&uuml;&ccedil;lendirilmesi ve kişinin heva ve heveslerine h&acirc;kimiyetidir.</p>\n\n<p>\n	Diğer taraftan &ccedil;ocuklar buluğ yaşına ulaştıklarında bir ay oru&ccedil; tutmakla m&uuml;kelleftirler. &Ouml;nceden bu ibadet amelinin &ccedil;ocuklara &ouml;ğretilmemesi ve &ccedil;ocukların bu farzı yerine getirmek i&ccedil;in lazım olan hazırlığa sahip olmamaları durumunda, buluğ yaşına geldiklerinde rahatlıkla oru&ccedil; tutabileceklerinden emin olunamaz. Bu y&uuml;zden &ccedil;ocuklar bu ameli yapmaya hazır olsunlar diye m&uuml;kellef olmadan &ouml;nce onlara bu amel &ouml;ğretilmelidir.</p>\n\n<p>\n	<strong>2- Masumların (a.s) siyerinin ve rivayetlerinin incelenmesi</strong></p>\n\n<p>\n	Masumların (a.s) siyerinde ve rivayetlerinde tevecc&uuml;h g&ouml;sterilmiş konulardan biri, alıştırma orucudur. &Ccedil;ocukların orucu hakkında &ccedil;eşitli rivayetler vardır. Bu rivayetleri sırasıyla zikrediyoruz.</p>\n\n<p>\n	Birinci gurup rivayetler</p>\n\n<p>\n	Bu rivayetlerde &ldquo;emir&rdquo; ve &ldquo;uyarı&rdquo; lafızları kullanılmıştır ve oruca emretme yaşı 9 olarak belirlenmiştir:</p>\n\n<p>\n	1- İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu rivayet edilmiştir: &ldquo;Biz evlatlarımıza yedi yaşındayken g&uuml;&ccedil;leri yettiğince, yarım g&uuml;n veya biraz eksiği ya da fazlası, oru&ccedil; tutmalarını emrediyoruz. A&ccedil;lık ve susuzluğa yenik d&uuml;şt&uuml;klerinde iftar ederler. B&ouml;ylece oruca alışırlar ve oru&ccedil; tutma g&uuml;c&uuml;ne kavuşurlar. Siz evlatlarınıza dokuz yaşındayken oru&ccedil; tutmalarını emredin. G&uuml;&ccedil;leri yettiğince oru&ccedil; tutsunlar ve susuzluğa yenik d&uuml;şt&uuml;klerinde iftar etsinler.&rdquo;<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	2- İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;&Ccedil;ocuk dokuz yaşına geldiğinde oru&ccedil; &uuml;zerine, dayanabildiği &ouml;l&ccedil;&uuml;ye g&ouml;re, uyarılır. &Ouml;ğlene veya &ouml;ğleden sonraya kadar oru&ccedil; tutmaya dayanabiliyorsa, o kadar zaman oru&ccedil; tutar. Susuzluk ve a&ccedil;lığa yenik d&uuml;şt&uuml;ğ&uuml;nde iftar eder.&rdquo;<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	Bu iki rivayetten anlaşılana g&ouml;re, &ccedil;ocuklarda oru&ccedil; &ouml;ğretimine başlama yaşı dokuzdur.</p>\n\n<p>\n	İkinci gurup rivayetler</p>\n\n<p>\n	Bu gurup rivayetlere g&ouml;re, &ccedil;ocuğun oruca başlama yaşı, &ccedil;ocuğun oru&ccedil; tutma g&uuml;c&uuml;ne sahip olduğu zamandır:</p>\n\n<p>\n	3- Semae ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) sordum ki: &ldquo;&Ccedil;ocuk ne zaman oru&ccedil; tutar?&rdquo; Buyurdu: &ldquo;Oru&ccedil; tutma g&uuml;c&uuml;n&uuml; bulduğunda.&rdquo;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	4- İmam B&acirc;kır&rsquo;a (a.s) ş&ouml;yle sordular: &ldquo;&Ccedil;ocuk ne zaman oru&ccedil; tutar?&rdquo; Buyurdu: &ldquo;Ne zaman oru&ccedil; tutma g&uuml;c&uuml; olursa.&rdquo;<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	5- İmam Ali&rsquo;nin (a.s) ş&ouml;yle buyurduğu rivayet edilmiştir: &ldquo;&Ccedil;ocuğa namaz, namazı idrak edebildiğinde; oru&ccedil;, oruca g&uuml;c&uuml; yettiğinde emredilir.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Şimdi ortaya &ccedil;ıkan soru şudur: &Ccedil;ocuklar hangi yaşta oru&ccedil; tutma g&uuml;c&uuml;ne sahip olurlar? G&ouml;r&uuml;n&uuml;şe g&ouml;re genellikle &ccedil;ocuklar buluğ yaşına yaklaştıkları ve &ouml;rfte onlara ergen denildiği zaman oru&ccedil; tutma g&uuml;c&uuml;ne kavuşmaktadırlar. Bazı rivayetlerde bu konu belirtilmiştir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; gurup rivayetler</p>\n\n<p>\n	Bu rivayetlerde &ccedil;ocukları oru&ccedil; tutma hakkında uyarma yaşı, ergenlik yaşı olarak belirlenmiştir.</p>\n\n<p>\n	6- İmam Zeynelabidin (a.s) ş&ouml;yle buyurdu: &ldquo;Ama alıştırma orucu, &ccedil;ocuk ergenliğe ge&ccedil;tiğinde &ouml;ğrenmesi i&ccedil;in oru&ccedil; tutmaya zorlanmasıdır. Elbette bu oru&ccedil; vacip değildir.&rdquo;<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p>\n	7- Ali bin Cafer ş&ouml;yle diyor: İmam Kazım&rsquo;a (a.s) sordum ki: &ldquo;Oğlan &ccedil;ocuğa namaz ve oru&ccedil; ne zaman vacip olur?&rdquo; Buyurdu: &ldquo;Ergenlik yaşına geldiği ve namaz ve orucu idrak ettiği zaman.&rdquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	Bu iki rivayette oru&ccedil; tutmaya başlama yaşı, buluğa yakın d&ouml;nem ve orucun idrak edildiği zaman olarak belirlenmiştir. Zikretmek gerekir ki yukardaki rivayetlerde ge&ccedil;en vacipler, şer&rsquo;i m&uuml;kellefiyet vacipleri değildir, eğitimsel vaciplerdir. Zira m&uuml;kellefiyet vaciplerinin &ouml;l&ccedil;&uuml;s&uuml; buluğdur, ergenlik değil. İlaveten bu gurup rivayetlerin i&ccedil;eriği, ikinci gurupla zıtlık i&ccedil;ermemektedir; aksine bu rivayetler ikinci gurup rivayetlerin tefsiri ve a&ccedil;ıklamasıdır. &Ccedil;ocuğun oru&ccedil; tutma g&uuml;c&uuml;ne kavuştuğu yaşın, ergenliğe girdiği yaş olduğunu a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Şimdi ortaya &ccedil;ıkan soru şudur: Ergenlik yaşı, yani &ccedil;ocuğun oru&ccedil; tutma g&uuml;c&uuml;ne kavuştuğu yaş hangi yaştır?</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; gurup rivayetler</p>\n\n<p>\n	Bu gurup rivayetlerde &ccedil;ocuğun oru&ccedil; tutması i&ccedil;in uyarılma zamanının 14-15 yaşları olduğu ge&ccedil;mektedir.</p>\n\n<p>\n	8- İmam Sadık&rsquo;a (a.s) sordum ki: &ldquo;&Ccedil;ocuk ka&ccedil; yaşında oru&ccedil; tutması i&ccedil;in uyarılır?&rdquo; Buyurdu: &ldquo;!4-15 yaşında ve eğer bundan &ouml;nce kendisi oru&ccedil; tutarsa onu kendi haline bırak.&rdquo; Oğlum bu yaştan &ouml;nce oru&ccedil; tuttu ve ben onu bıraktım.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	9- İmam Sadık (a.s) ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuk 15 yaşından 16 yaşına kadar oru&ccedil; tutma &uuml;zerine eğitilir.&rdquo;<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p>\n	10- Rivayet edilmiştir ki &ldquo;Erkek &ccedil;ocuk 14 yaş civarına (15-16&rsquo;ya) kadar oru&ccedil; tutması i&ccedil;in uyarılır, ancak bu yaştan &ouml;nce oru&ccedil; tutarsa bırakılır.&rdquo;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	Bu rivayetlerden, ergenlik yaşları yani &ccedil;ocukların oru&ccedil; tutma g&uuml;c&uuml;ne kavuştuğu ve oru&ccedil; tutmaları hususunda uyarılmaları gereken yaşlar, 14 yaş civarıdır. Yani bazı &ccedil;ocuklar 12-13 yaşlarında, bazıları 15-16 yaşlarında ergenliğe girmekte ve oru&ccedil; tutma g&uuml;c&uuml;ne sahip olmaktadırlar. Bu şekilde denilebilir ki ikinci, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; gurup rivayetler aynı anlama sahiptirler ki o da şudur: Ne zaman &ccedil;ocuk tamamen oru&ccedil; tutma g&uuml;c&uuml;ne kavuşursa, o zaman k&acirc;mil oru&ccedil; tutmaya zorlanmalı ve bu konuda uyarılmalıdır. Buna karşılık birinci gurup rivayetler farklı bir anlama sahiptir ki o da şudur: &Ccedil;ocuklara 9 yaşında oru&ccedil; tutmaları emredilmelidir ve bu konuda uyarı yapılmalıdır. Ancak k&acirc;mil oru&ccedil; değil, g&uuml;&ccedil;leri ne kadarına yetiyorsa ona; yarım g&uuml;n veya biraz eksiği ya da fazlası.</p>\n\n<p>\n	Şimdi bu rivayetlere g&ouml;re oru&ccedil; &ouml;ğretimine ve oru&ccedil; tutma alıştırmasına başlama yaşının 9 olduğu konusu aydınlanmaktadır. 9-13 yaşları arasında &ccedil;ocuklara, g&uuml;&ccedil;leri yettiğince oru&ccedil; tutmayı emretmek gerekir. 13-14 yaşlarına geldikten sonra onlara k&acirc;mil oru&ccedil; tutmaları emredilmeli ve yapmamaları durumunda uyarılmaları gerekmektedir.</p>\n\n<p>\n	Sonu&ccedil; olarak oru&ccedil; &ouml;ğretiminin iki aşaması vardır: İlk veya başlangı&ccedil; aşaması 9 yaşında başlar ve 13-14 yaşlarında sona erer. İkinci aşama ise 13-14 yaşlarında başlar ve buluğ &ccedil;ağında sona erer. Ek olarak eğitimcinin ilk aşamadaki beklentileri ve &ccedil;ocuğa karşı davranışları ile ikinci aşamadaki arasında &ccedil;ok fark vardır. İlk aşamada &ccedil;ocuktan yapabildiği kadar, yarım g&uuml;n veya biraz daha azı veya fazlası oru&ccedil; tutması istenir. Bu şekilde &ccedil;ocuğun t&uuml;m Ramazan ayında oru&ccedil; tutması bir yana, bir g&uuml;n bile tam oru&ccedil; tutmaması m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden bu yaşlarda &ccedil;ocuğun oru&ccedil; tutması, ger&ccedil;ek ve tam oru&ccedil; tutmaktan &ouml;te, daha &ccedil;ok oru&ccedil;la aşina olması a&ccedil;ısındandır. Ayrıca bu aşamada &ccedil;ocuğa sadece oru&ccedil; tutması emredilmektedir ve bu emir, istemek ve zorlamaktan &ccedil;ok tavsiye ve &ouml;ğ&uuml;t niteliğindedir. Ancak ikinci (son) aşamada oru&ccedil; tutma emri zorunluluk a&ccedil;ısına sahip olduğu gibi, emirdeki tavsiye y&ouml;n&uuml; olduk&ccedil;a soluk ve renksiz kalmaktadır. &Ccedil;ocuktan beklenen oru&ccedil;, orucun g&ouml;r&uuml;nt&uuml;s&uuml; değil, k&acirc;mil bir oru&ccedil;tur. Zira bu yaşta k&acirc;mil oru&ccedil; tutma g&uuml;c&uuml; vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet olarak ş&ouml;yle diyebiliriz:</strong></p>\n\n<p>\n	<strong>1- Oru&ccedil; tutma &ouml;ğretimine başlamak i&ccedil;in uygun yaş 9&rsquo;dur.</strong></p>\n\n<p>\n	<strong>2- Oru&ccedil; tutma &ouml;ğretiminin iki aşaması vardır:</strong></p>\n\n<p>\n	İlk veya başlangı&ccedil; aşaması: Bu aşama 9 yaşında başlayarak 13-14 yaşlarında son bulur. Hedef, &ccedil;ocuğun oru&ccedil;la aşina olmasıdır. Bu aşamada &ccedil;ocuk, g&uuml;c&uuml; yettiğince, yarım g&uuml;n veya biraz daha az ya da &ccedil;ok oru&ccedil; tutar. Orucu zorunlu olarak k&acirc;mil oru&ccedil; değildir.</p>\n\n<p>\n	İkinci veya son aşama: Bu aşama 13-14 yaşlarında başlayarak buluğ &ccedil;ağında sona erer. Hedefi &ccedil;ocuğun k&acirc;mil oruca alışması ve oru&ccedil; tutma g&uuml;c&uuml;ne kavuşmasıdır. Bu aşamada emir ve tavsiyenin yanında, eğitimcinin ciddi isteği ve zorlaması da s&ouml;z konusudur ve eğer &ccedil;ocuk bu emre riayet etmezse uyarılır.</p>\n\n<p>\n	<strong>3- Oru&ccedil; tutma &ouml;ğretimi y&ouml;ntemi</strong></p>\n\n<p>\n	Oru&ccedil; tutma &ouml;ğretimi programında temel y&ouml;ntem, oru&ccedil; tutma alışkanlığının oluşması i&ccedil;in alıştırma ve tekrardır. İmam Sadık&rsquo;ın (a.s) bir rivayetinde bu konu belirtilmiştir. İmam (a.s) bu rivayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Biz evlatlarımıza yedi yaşında oru&ccedil; tutmalarını emrediyoruz&hellip; Oru&ccedil; tutmaya alışsınlar ve (oru&ccedil; tutma) g&uuml;c&uuml;ne kavuşsunlar diye.&rdquo;<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Ancak bu rivayette tavsiye edilen alışkanlık temeline dayalı eğitimin, bilgi ve bilin&ccedil; temelli eğitimle uyumsuz olmadığı konusuna dikkat edilmelidir. &Ccedil;&uuml;nk&uuml; biz insanların g&uuml;nl&uuml;k hayatta yaptığımız işlerin &ccedil;oğu alışkanlık &uuml;zeredir. Y&uuml;r&uuml;mek, yemek, yazmak, okumaktan tutun da ders verme şekli, araştırma ve konuşma yapma gibi uzmanlık gerektiren konulara kadar t&uuml;m işler alışkanlık esasına g&ouml;re yapılmaktadırlar. &Ouml;nemli olan &ouml;zel, makul ve akla yatkın alışkanlıkların oluşturulabilmesi ve kişinin bilin&ccedil;lice bunları yapabilmesidir. Bu şekilde, alışkanlık temelli eğitim kınanmamakla kalmaz, beğenilir de.</p>\n\n<p>\n	Oru&ccedil; &ouml;ğretiminde de bu konuya dikkat ediliyordu: Evvela oru&ccedil; tutmanın kendisi, her M&uuml;sl&uuml;man ferdin zaruri ve gerekli vazifelerinden biridir ve oru&ccedil; tutma alışkanlığı bu vazifenin yerine getirilmesi i&ccedil;in zaruri şarttır. İkinci olarak &ccedil;ocukta bu alışkanlık, bunun zaruretini idrak edecek yetiye sahip olduğu zaman oluşturulmaya başlanacaktır. İmam Kazım (a.s) kendisine sorulan &ldquo;Oru&ccedil; ne zaman &ccedil;ocuğa gereklidir?&rdquo; sorusunun cevabında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Buluğa yaklaştığı ve namaz ve orucu tanıdığı zaman.&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	Bu rivayetten, oru&ccedil; &ouml;ğretiminin, &ccedil;ocuğun orucun ne olduğunu ve neden oru&ccedil; tutması gerektiğini bildiği zaman başladığını anlamaktayız. Bu sebeple fakihler de m&uuml;meyyiz &ccedil;ocuğun oru&ccedil; tutma alıştırması yapmasının m&uuml;stehap olduğuna dair fetva vermişlerdir. Bununla beraber oru&ccedil; &ouml;ğretiminde alışkanlık oluşturulması y&ouml;netiminden faydalanmak ne kınanmış bir iştir ve ne de bilgi ve bilin&ccedil;le uyumsuzdur.</p>\n\n<p>\n	<strong>4- Oru&ccedil; h&uuml;k&uuml;mleri &ouml;ğretimi</strong></p>\n\n<p>\n	Oru&ccedil; tutma alıştırmasına ve oru&ccedil; alışkanlığının oluşturulmasına ilaveten oru&ccedil; adabının ve h&uuml;k&uuml;mlerinin &ndash;en azından zaruri olanlarının- da &ccedil;ocuğa &ouml;ğretilmesi gerekir. Rivayetlerde de şer&rsquo;i adabın ve h&uuml;k&uuml;mlerin &ouml;ğrenilmesi &uuml;zerinde &ccedil;ok&ccedil;a durulmuştur. Bununla beraber Masumların (a.s) siyerinde &ccedil;ocuklara oru&ccedil; adabının ve h&uuml;k&uuml;mlerinin &ouml;ğretilmesi hususu ge&ccedil;memektedir. Bu belki de &ccedil;ocukların, anne, baba ve baliğ uzuvlarının oru&ccedil; adabıyla ve h&uuml;k&uuml;mleriyle aşina olan ve amelde de bunlara uyan M&uuml;sl&uuml;man ailelerde yaşıyor olmalarından kaynaklanmaktadır. Neticede &ccedil;ocuklar da kendiliğinden bu adap ve h&uuml;k&uuml;mlerle aşina oluyorlar.</p>\n\n<p>\n	<strong>5- Oru&ccedil; tutma ve ceza</strong></p>\n\n<p>\n	Acaba oru&ccedil; tutma &ouml;ğretiminde cezadan istifade edilebilir mi? Bunun hakkında da siyer ve rivayetlerde bir konu ge&ccedil;memektedir. Bununla beraber rivayetlerde, oru&ccedil; &ouml;ğretiminin ikinci aşamasında uyarıya değinilmiştir. Ancak uyarının, istek ve s&ouml;zl&uuml; zorlamanın yanında fiziksel cezayı da kapsadığı ş&uuml;phelidir ve bundan cezaya cevaz &ccedil;ıkarılamaz.</p>\n\n<p>\n	<strong>6- Kız &ccedil;ocuklarına oru&ccedil; tutma &ouml;ğretimi</strong></p>\n\n<p>\n	Oru&ccedil; &ouml;ğretimine başlama yaşı ve aşamaları hakkında s&ouml;ylediklerimiz kesinlikle erkek &ccedil;ocuklar ve onlara namaz &ouml;ğretimiyle ilgilidir. Şimdi şu soru ortaya &ccedil;ıkmaktadır: Masumların (a.s) siyerinde ve rivayetlerde ge&ccedil;en, kız &ccedil;ocuklarına namaz &ouml;ğretimine başlama yaşı ka&ccedil;tır?</p>\n\n<p>\n	Masumların (a.s) siyerinde a&ccedil;ık&ccedil;a bununla ilgili bir konu ge&ccedil;memektedir. Ancak Masumların (a.s) siyerindeki erkek &ccedil;ocukların orucu hakkında sunulan genel kaideye bakarak kız &ccedil;ocuklarına oru&ccedil; &ouml;ğretimi i&ccedil;in uygun yaşa ulaşabiliriz. Bu kaide şudur: &ldquo;Erkek &ccedil;ocuklar buluğ yaşına yaklaştıkları vakit, onlara oru&ccedil; tutmaları emredilmelidir.&rdquo;</p>\n\n<p>\n	Bu kaide erkek &ccedil;ocuklarına mahsus değildir, kız &ccedil;ocuklarını da kapsar. Bununla birlikte buluğ yaşına yaklaşan kız &ccedil;ocukları, oru&ccedil; tutma alıştırması yapmalıdırlar. Bu yaş, kızlarda 7&rsquo;dir. Bununla birlikte kız &ccedil;ocuklarına 7 yaşından itibaren g&uuml;&ccedil;leri &ouml;l&ccedil;&uuml;s&uuml;nde, bedensel gelişimlerine uygun olarak, yarım g&uuml;n veya bundan biraz az ya da fazla, oru&ccedil; tutmaları emredilmelidir. Zamanla k&acirc;mil oru&ccedil; emredilmeli ve bu konuda uyarılmalıdırlar.</p>\n\n<p>\n	Elbette şu noktanın zikredilmesi gerekir ki kız &ccedil;ocuklarına orucun emredilmesi ve bunun &uuml;zerine uyarılması, k&acirc;mil oru&ccedil; tutma g&uuml;c&uuml;ne sahip olmaları şartına bağlıdır. Eğer bir kız &ccedil;ocuğunun k&acirc;mil oru&ccedil; tutma g&uuml;c&uuml; yoksa ebeveynler g&uuml;c&uuml;n&uuml;n yettiği kadarını emretmeli ve fazlasını istememelidirler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	S&ouml;ylediklerimizin toplamından aşağıdaki sonu&ccedil;lara ulaştık:</p>\n\n<p>\n	<strong>1- Oru&ccedil; tutma &ouml;ğretimine başlama yaşı erkek &ccedil;ocuklarda 9, kız &ccedil;ocuklarda 7 yaş civarıdır.</strong></p>\n\n<p>\n	<strong>2- Oru&ccedil; tutma &ouml;ğretimi y&ouml;ntemi, oru&ccedil; tutma alıştırması ve tekrarıdır. Ancak oru&ccedil; tutma alıştırmasında &ccedil;ocuğun g&uuml;c&uuml; dikkate alınmalıdır.</strong></p>\n\n<p>\n	<strong>3- Oru&ccedil; tutma &ouml;ğretiminin iki aşaması vardır:</strong></p>\n\n<p style=\"margin-left:26.95pt;\">\n	<strong>İlk aşama 9 yaşında başlar ve 13-14 yaşlarında sona erer. Bu aşamada &ccedil;ocuk sadece oru&ccedil; tutma esasıyla aşina olur ve ondan k&acirc;mil ve doğru oru&ccedil; tutması beklenmez.</strong></p>\n\n<p style=\"margin-left:26.95pt;\">\n	<strong>İkinci aşama 13-14 yaşlarında başlar ve buluğla sona erer. Bu aşamada &ccedil;ocuğa k&acirc;mil oru&ccedil; tutması emredilir ve bu emir &uuml;zerine uyarılır.</strong></p>\n\n<p>\n	<strong>4- Oru&ccedil; tutmayla ilgili zaruri h&uuml;k&uuml;mler de ikinci aşamada &ccedil;ocuğa &ouml;ğretilir.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) ibadetlerin &ouml;ğretimi hakkındaki siyerlerinin toplamından şu sonu&ccedil;lara ulaşılabilir:</p>\n\n<p>\n	<strong>1- Kuran &ouml;ğretimi, gen&ccedil;lerin şahsiyetinin şekillenmesindeki derin tesirleri sebebiyle &ccedil;ok&ccedil;a &ouml;neme sahiptir ve ilk ders maddesi olarak gen&ccedil;lere &ouml;ğretilir.</strong></p>\n\n<p>\n	<strong>2- İbadetlerin &ouml;ğretiminde alışkanlık oluşturulmasının &ouml;nemli rol&uuml; vardır. Elbette alışkanlık oluşturulması bilginin g&uuml;c&uuml;n&uuml;n g&ouml;rmezden gelinmesi anlamında değil, ibadet eğitimi alanında bilginin tek başına yeterli olmadığı ve eğitim alan kişide ibadetleri yerine getirme alışkanlığının da oluşturulması gerektiği anlamındadır. Bu konu &ouml;zellikle namaz, oru&ccedil;, Kuran tilaveti, zikir ve dua i&ccedil;in ge&ccedil;erlidir.</strong></p>\n\n<p>\n	<strong>3- İbadet eğitiminde &ouml;zellikle &ccedil;ocuklarda; g&uuml;&ccedil;lerini, &ouml;zellikle de bedensel g&uuml;&ccedil;lerini g&ouml;z &ouml;n&uuml;nde bulundurmak olduk&ccedil;a &ouml;nemlidir. Zira bu noktaya riayet edilmemesi, eğitimsel &ccedil;abaların istenilen sonuca ulaşmamasına yol a&ccedil;ar.</strong></p>\n\n<p>\n	<strong>4- İbadet eğitimi zaman alan bir iştir ve bir hafta veya bir ay i&ccedil;erisinde bir kimsenin namaz veya oru&ccedil; ehli olması beklenemez. İbadetlerin &ouml;ğretimi, m&uuml;kellefiyet yaşından birka&ccedil; yıl &ouml;nce başlamalıdır ki &ccedil;ocuk zamanla namaz ve oru&ccedil; alışkanlığı edinsin ve m&uuml;kellef olduğunda bu vazifeleri yerine getirmeye tamamen hazır olsun.</strong></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 1, s. 299, 1251. rivayet.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 301, 1261. rivayet.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 306, 1290. rivayet.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 306, 1292. rivayet.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 306, 1293. rivayet.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 299, 1251. rivayet.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Enfal suresi, 2. ayet.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 301, 1258. rivayet.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Hasan Asker&icirc; (a.s), tefsir: s. 202.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zubeyd&icirc;, Tacu&rsquo;l-Arus, &ldquo;abede&rdquo; maddesinin a&ccedil;ıklamasında; El-Mucemu&rsquo;l-Ves&icirc;t, &ldquo;abede&rdquo; maddesinin a&ccedil;ıklamasında.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuds&icirc;, Ahmed, Envaru&rsquo;l-Usul, Takrirat-ı Ders-i Ayetullah Mekarim, c. 1, s. 280.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; En-Nec&rsquo;&icirc;, Hadi, Elef-i Hadis fi&rsquo;l-Mumin, s. 329.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 8, s. 126, 27. rivayet.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra suresi, 107. ayet.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 58, s. 367, 10237. rivayet.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nemaz&icirc;, Şeyh Ali, Mustedrek-i Sefinetu&rsquo;l-Bihar, c. 6, s. 343.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 2, s. 606, 10. rivayet.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 8, s. 314, 1330. rivayet.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra suresi, 9. ayet.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Nehcu&rsquo;l-Belağa, c. 4, s. 109.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 44, s. 191, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 1, s. 219, 48. rivayet.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 89, s. 188, 12. rivayet.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, s. 295, 31. mektup.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 2, s. 498.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 89, s. 197, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 200, 17. rivayet.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Tus&icirc;, El-İstibsar, c. 1, s. 113, 1376. rivayet.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 1, s. 222, 6. rivayet.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 23, s. 236, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 23, s. 236, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, s. 295, 31. Mektup.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 6, s. 47, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 8, s. 65, 16109. rivayet.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 8, s. 81, 16203. rivayet.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 5, s. 369, 10246. rivayet.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Evaliu&rsquo;l-&Acirc;li, c. 1, s. 198, 8. rivayet.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Evaliyu&rsquo;l-&Acirc;li, c. 4, s. 34, 118. rivayet.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 3, s. 62, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 4, s. 9, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, H&uuml;seyin, Mustedreku&rsquo;l-Vesail, c. 3, s. 39, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 1, s. 98, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 3, s. 321, 9. rivayet.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&uuml;nen-i Nesa&icirc;, c. 3, s. 60.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Buhar&icirc;, c. 8, s. 132.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Buhar&icirc;, c. 1, s. 31.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 3, s. 442, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 81, s. 185, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belağa, 70. Hikmet.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 19, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 19, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 3, s. 409, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, H&uuml;seyin, Mustedreku&rsquo;l-Vesail, c. 15, s. 160, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Furkan suresi, 77. ayet.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 3, s. 245, 5519. rivayet.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzap suresi, 41-42. ayetler.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 3, s. 417, 6392. rivayet.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 2, s. 467, 8. rivayet.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 504, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 499, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 468, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 498, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 2, s. 367, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hayatu&rsquo;l-Kulub, c. 2, s. 63.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 1132, 12. rivayet.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 5, s. 139, 13. rivayet.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 2, s. 498, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 80, s. 115, 32. rivayet.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 3, s. 343, 13. rivayet.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Hikme, c. 5, s. 467, 10624. rivayet.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 4, s. 67, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c. 4, s. 67, 6. rivayet.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 4, s. 66, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabataba&icirc;, Seyyid Muhammed H&uuml;seyin, S&uuml;nenu&rsquo;n-Neb&icirc;, s. 157, 158. rivayet.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&uuml;lliyat-ı Sad&icirc;, s. 135.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 19, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 18, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 18, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yezd&icirc;, Seyyid Muhammed K&acirc;zım, El-Urvetu&rsquo;l-Vuska, c. 1, s. 741, 35. konu ve c. 2, s. 217, 2. konu, s. 503, 1. konu.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tebes&icirc;, Hukuk-u Ferzendan der Mekteb-i Ehl-i Beyt (a.s), s. 233.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 19, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 3, s. 19, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 4, s. 20, 8. rivayet.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 4, s. 18, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 21, s. 460, 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 21, s. 472, 1 ve 2. rivayetler.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih&icirc;, Fahruddin, Mecmeu&rsquo;l-Bahreyn, Ehez maddesi.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 15, s. 160, 1. rivayet ve c. 3, s. 19, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tebes&icirc;, Muhammed Cevad, Hukuk-u Ferzandan der Mekteb-i Ehl-i Beyt (a.s), s. 221.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 222.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bostan&icirc;, Mahmud, El-İslam ve İlmu&rsquo;n-Nefs, s. 55.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 21, s. 474, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yezd&icirc;, Seyyid Muhammed Kazım, El-Urvetu&rsquo;l-Vuska, c. 1, s. 741, 35. konu ve c. 2, s. 217, 2. konu.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tebes&icirc;, Muhammed Cevad, Hukuk-u Ferzendan der Mekteb-i Ehl-i Beyt (a.s), s. 225.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bostan&icirc;, Mahmud, El-İslam ve İlmu&rsquo;n-Nefs, s. 80.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara suresi, 45. ayet.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhar&icirc;, Murtaza, İslam ve Talim ve Terbiyet, c. 2, s. 97.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 9, 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; A.g.e., c. 7, s. 169, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; A.g.e., 13. rivayet.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; A.g.e., 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; A.g.e., 5. rivayet.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Muhakkık Nuri Tabers&icirc;, Mustedreku&rsquo;l-Vesail, c. 7, s. 393, 2. rivayet.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 7, s. 169, 4. rivayet.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; A.g.e., 6. rivayet.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; A.g.e., 1. rivayet.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; A.g.e., 13. rivayet.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; A.g.e., 14. rivayet.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 7, s. 169, 3. rivayet.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; A.g.e., c. 7, s. 168, 6. rivayet.</p>\n	</div>\n</div>','Peygamber ve Ehlibeyt’in Siyresinde İbadet Eğitimi','','publish','closed','open','','peygamber-ve-ehlibeytin-siyresinde-ibadet-egitimi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3098',0,'post','',0),(3099,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>Dr. Resul Abdullahi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	İmam Humeyni&rsquo;nin en az bilinen &ouml;zelliklerinden biri ve onun asli y&ouml;n&uuml; irfan alanındaki uzmanlığıdır. İmam nazari irfanda ilk kitabı olan &ldquo;Şerh-i Duayi Seher&rdquo;i yirmi yedi yaşında yazdı. Sonraki yıllarda yine bu alanda bir&ccedil;ok kitabı kaleme aldı, onlardan bazıları şunlardır: Talikat alal Fusus&rsquo;ul Hikem, Misbah&rsquo;ul Uns ve Favidur Rezeviye, bu &uuml;&ccedil; kitabın dışında şaheseri olan Misbahul Hidaye kitabıdır. Ameli irfan alanında yazmış olduğu eserlerin başlıcaları ise; Akıl ve Cehalet Ordusu Hadisinin Şerhi, Kırk Hadis Şerhi, Namazın Adabı, Sırrı Salat kitaplarıdır. İnşallah bu kitaplardan faydalanar makalemizi itmama ulaştırmaya &ccedil;alışacağız.</p>\n\n<p>\n	Marifet ehli, kendi s&uuml;l&ucirc;kları s&uuml;resince edindikleri pratik tecr&uuml;beler ve fikr&icirc; prensiplere bağlı olarak &ldquo;irfan&icirc; s&uuml;l&ucirc;kun makamları&rdquo; ve menzillerini değişik y&ouml;ntemlerle kategorize etmişlerdir. İmam Humeyni de kendi sırası geldiğinde, s&acirc;liklerin makamlarını, bazı bakımlardan diğer ariflerin d&uuml;zenleyip ortaya koyduğu tasnife g&ouml;re daha farklı ve yeni sayılabilecek bi&ccedil;imde d&uuml;zenlemiştir. Bu &ccedil;alışmanın asli meselesi, İmam Humeyni&rsquo;nin irfan&icirc; s&uuml;l&ucirc;kun menzillerini nasıl aşamalandırdığı ve şematize ettiğini anlamaktır.</p>\n\n<p>\n	Bahsi ge&ccedil;en meseleye cevaben bu makalede İmam Humeyni&rsquo;nin g&ouml;r&uuml;şlerine dayanılarak, irfan yoluna d&uuml;şm&uuml;ş s&acirc;liklerin s&uuml;l&ucirc;kun başından nihayetine kadar katetmeleri gereken makamlar ele alınmış ve bu aşamaların nitelik ve &ouml;zellikleri tetkik edilip a&ccedil;ıklanmıştır. İmam Humeyni a&ccedil;ısından irfan&icirc; s&uuml;l&ucirc;k -ki nefis yurdundan Allah&rsquo;a ve Rasul&uuml;ne bir t&uuml;r b&acirc;tıni hicret, hareket ve yolculuktur- genel olarak &ldquo;d&ouml;rt makam&rdquo; veya menzil halinde tanzim edilebilir. Bunlar sırasıyla ş&ouml;yledir: İlim makamı, iman makamı, itminan makamı ve şuh&ucirc;d makamı. Şuh&ucirc;d menzili de &uuml;&ccedil; mertebede tahakkuk eder: Hakk&rsquo;ın z&acirc;t, sıfatlar ve fiil tecellilerinin m&uuml;şahedesi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	İrfan ehli arasında s&uuml;rekli g&uuml;ndemde olan &ouml;nemli meselelerden biri, s&acirc;liklerin Hakk&rsquo;a doğru seyir ve hareketlerinin niteliği ve aşamalandırılmasıdır. Esasen irfan&icirc; s&uuml;l&ucirc;kun kimliği -ahlak ilminin aksine- dikey harekete, tekam&uuml;l seyrine ve bu tarikin yolcularının menzil menzil yol katetmesine tabidir. Her &acirc;rif, kendine &ouml;zg&uuml; d&uuml;nyag&ouml;r&uuml;ş&uuml;ne, yaşadığı tecr&uuml;be ve b&acirc;tın&icirc; idrakine bağlı olarak insanın Hakk&rsquo;a doğru seyrinde bir dizi merhale ve manevi makamın bulunduğunu kabul etmiştir. &Ouml;yle ki s&acirc;likin başarı sağlaması ve işin &uuml;stesinden gelmesinin şartı, o merhale ve menzillerin muvaffakiyet i&ccedil;inde katedilmesiyle m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İrfani makam ve menzillerin sayısı hakkında &acirc;riflerin eserlerinde b&uuml;y&uuml;k g&ouml;r&uuml;ş ayrılıkları g&ouml;zlemlenmektedir. Şakik Belhi gibi kimileri s&uuml;l&ucirc;kun menzillerini d&ouml;rt aşamada &ouml;zetlemiştir (Dehb&acirc;şi ve Mirb&acirc;kır&icirc;ferd, 1384, c. 1: 207). Tirmizi gibi kimileri de bu menzilleri ikiy&uuml;zkırksekiz bin menzile kadar &ccedil;ıkarmıştır (Dehb&acirc;şi ve Mirb&acirc;kır&icirc;ferd, 1384, c.1: 211). Menazilu&rsquo;s-S&acirc;irin&rsquo;de Hace Abdullah Ensari gibi bazıları ise s&uuml;l&ucirc;kun makamlarını y&uuml;z menzil olarak şematize etmiştir.</p>\n\n<p>\n	Seyr&uuml; s&uuml;l&ucirc;k ve onun muhtelif aşamaları hakkında bazı g&ouml;r&uuml;şler ortaya atanların d&uuml;ş&uuml;nceleri, kişisel muamele ve algılarının g&uuml;&ccedil;l&uuml; etkisi altındadır. Yani her &acirc;rif, s&uuml;l&ucirc;k tarzına ve edindiği irfan&icirc; tecr&uuml;besine uygun olarak s&uuml;l&ucirc;k aşamalarını izah etmiştir. Dolayısıyla s&acirc;liklerin muameleleri değişik ve birbirinden farklı olduğundan onların s&uuml;l&ucirc;k merhaleleriyle ilgili anlayışları da farklı a&ccedil;ıklamıştır (Dehb&acirc;şi ve Mirb&acirc;kır&icirc;ferd, 1384, c.3: 219 ve 220).</p>\n\n<p>\n	Şimdi, yukarıdaki &ccedil;er&ccedil;eve dikkate alındığında makalenin &ldquo;asıl mesele&rdquo;si, İmam Humeyni&rsquo;ye g&ouml;re bir s&acirc;likin maksada -fenafillah (İmam Humeyni, 1382: 160)- vasıl olmak i&ccedil;in başlangı&ccedil;ta hangi aşamaya adım atması ve devamında hangi makamları katetmesi gerektiğini ortaya koymak olacaktır.</p>\n\n<p>\n	Buna binaen bu makalede s&uuml;l&ucirc;k menzillerinin sayısı ile her birinin nitelik ve &ouml;zelliği İmam Humeyni a&ccedil;ısından tahkik edilip incelenecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. İrfan&icirc; S&uuml;l&ucirc;kun Manası</strong></p>\n\n<p>\n	Marifet ehli, &ldquo;s&uuml;l&ucirc;k&rdquo;u, her biri bu azametli manevi hareketin boyutlarından birini ifade eden &ccedil;eşitli şekillerde tanımlamış ve yorumlamışlardır.</p>\n\n<p>\n	Azizuddin Nesefi, Z&uuml;bdetu&rsquo;l-Hakaik kitabında irfan ehli a&ccedil;ısından s&uuml;l&ucirc;ku ş&ouml;yle nakletmektedir: &ldquo;Ehl-i tasavvuf nezdinde s&uuml;l&ucirc;k, kendine mahsus bir y&uuml;r&uuml;y&uuml;şten ibarettir. Bu da seyr-i ilallah ve seyr-i fillah demektir.&rdquo; (Nesefi, 1381: 103). Başka bir yerde kelimeyi tanımlarken ş&ouml;yle demektedir: &ldquo;S&uuml;l&ucirc;k, k&ouml;t&uuml; kavillerden iyi kavillere, k&ouml;t&uuml; fillerden iyi fiillere, k&ouml;t&uuml; ahlaktan iyi ahlaka, kendi varlığından ilahi varlığa doğru y&uuml;r&uuml;y&uuml;şt&uuml;r.&rdquo; (Nesefi, 1381: 103; yine bkz: H&uuml;seyni Tehrani, 1431: 25). İmam Humeyni de, diğer irfan ehlininkine aşağı yukarı benzer bir yorumla ve;</p>\n\n<h6 dir=\"RTL\">\n	&ldquo;وَمَن يُهَاجِرْ فِي سَبِيلِ اللّٰهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّٰهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّٰهِ&rdquo;</h6>\n\n<p>\n	(Nisa 100) ayet-i şerifesinden ilhamla irfani s&uuml;l&ucirc;ku, nefis ve enaniyet menzilinden Hak Teala&rsquo;ya &ldquo;hicret&rdquo; anlamında kabul etmektedir.</p>\n\n<p>\n	İmam Humeyni&rsquo;nin s&uuml;l&ucirc;ku &ldquo;hicret&rdquo; manasında aldığı yaklaşımı destekleyen de Şerh-i Hadis-i C&uuml;n&ucirc;d-i Akl ve Cehl kitabındaki s&ouml;z&uuml;d&uuml;r:</p>\n\n<p>\n	O halde nefis evinden huru&ccedil; edip de enaniyetten &ccedil;ıkmadık&ccedil;a İlallah seferi ve O&rsquo;na doğru hicret tahakkuk etmez. Marifet ehli nezdinde b&uuml;t&uuml;n riyazetleri b&acirc;tıl riyazettir. Nefis yurdundan &ccedil;ıkış tahakkuk ettiğinde ise artık s&acirc;lik olmuş demektir.</p>\n\n<p>\n	...S&acirc;lik evden &ccedil;ıktıktan ve Allah&rsquo;a hicrete koyulduktan sonra b&uuml;t&uuml;n hareket ve s&uuml;kunet hallerinin Allah&rsquo;ın havli ve kuvvetiyle olduğunu, kendisinin hi&ccedil;bir şeye dahli olmadığını m&uuml;şahede edecektir (İmam Humeyni, 1381: 418).</p>\n\n<p>\n	Dolayısıyla denilebilir ki İmam Humeyni a&ccedil;ısından &ldquo;s&uuml;l&ucirc;k&rdquo; bir t&uuml;r &ldquo;hicret&rdquo;; nefsaniyet, mahdudiyet, kibir ve bencillik s&uuml;fliliğinden; tevazu, Allah&rsquo;ı talep ve mutlak olanı istemenin ulviliğine doğru manevi hareket ve huru&ccedil; demektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2. İrfan&icirc; S&uuml;l&ucirc;kun Makam ve Menzilleri</strong></p>\n\n<p>\n	S&uuml;l&ucirc;kun İmam Humeyni a&ccedil;ısından mana ve hakikati a&ccedil;ıklığa kavuştuktan sonra -bazı muhakkiklerin zannettiğinin tersine<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>- İmam Humeyni&rsquo;ye g&ouml;re s&acirc;likin, &ldquo;fena fillah&rdquo; ve &ldquo;beka billah&rdquo; olan gaye maksada ve nihai matluba ulaşmak i&ccedil;in &ouml;n&uuml;nde birbiri ardınca katetmesi lazım gelen &ldquo;d&ouml;rt menzil&rdquo; ve merhale daha bulunduğunu eklemek gerekmektedir. Bu aşamalar d&ouml;rt tanedir: 1. İlim makamı, 2. İman makamı, 3. İtminan makamı, 4. Şuh&ucirc;d makamı.</p>\n\n<p>\n	Hatırlatmak gerekir ki, bu makamların yukarıdaki d&ouml;rt merhaleye -&rdquo;kulun marifet mertebeleri&rdquo;ne (İmam Humeyni, 1381: 172) veya s&acirc;likin idrakindeki y&uuml;kselişin merhalelerine g&ouml;re tanzim edilmiştir- ayrılması diğer &acirc;riflerin kategorilendirmesinden tamamen farklı &ldquo;eşsiz&rdquo;dir.</p>\n\n<p>\n	İrfan&icirc; bakımdan menzil ve makam arasında n&uuml;ans farkı olduğu d&uuml;ş&uuml;n&uuml;lebilir. Fakat İmam Humeyni&rsquo;nin eserleri dikkatli incelendiğinde kendisinin menzil ve makam kavramlarını eşanlamlı kullandığı, iki kelime arasında farklılık ve ayrılık farzetmediği, bazı yerlerde d&ouml;rt makam ve menzili maksat, kadem (bkz: İmam Humeyni, 1384: 11), mertebe ve derece (bkz: İmam Humeyni, 1381: 170 ve 171) kelimeleriyle de ifade ettiği anlaşılacaktır. Buna g&ouml;re kastettiği, sadece, s&acirc;likin talep ettiğine ulaşmak i&ccedil;in d&ouml;rt merhale veya makam ya da menzil yahut dereceyi katetmesi gerektiğidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Birinci Makam: İlim Makamı (Akl&icirc; ve Felsef&icirc; B&uuml;rhan Ilmi)</strong></p>\n\n<p>\n	İmam Humeyni a&ccedil;ısından, s&acirc;likin s&uuml;l&ucirc;kunda d&ouml;rt merhalenin sonuncu aşaması sayılan &ldquo;şuh&ucirc;d menzili&rdquo;ne ulaşmak ve hakikatleri g&ouml;rmek<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> tesad&uuml;fi ve bir defada ortaya &ccedil;ıkacak bir şey değildir. Bilakis sahih ve dakik katedilmiş aşamalı ve dikey bir s&uuml;recin neticesinin s&acirc;lik i&ccedil;in hasıl olmasıdır.</p>\n\n<p>\n	S&acirc;likin s&uuml;l&ucirc;k vadisindeki ilk adımı ilim makamıdır ve bu makam da yeni seyyah ve mahbub s&acirc;likin, başlangı&ccedil;ta ilm&icirc; ve felsef&icirc; metodla hakikatleri akıl, ilm-i husuli ve b&uuml;rhan ilmi ile anlamasıdır. &Ccedil;&uuml;nk&uuml; bir şeye ulaşmak, mantıken, onu doğru tanımanın bir koludur. İnsan eğer &ldquo;nazar makamı&rdquo;nda bir şeyi doğru tanımaz ve anlamazsa &ldquo;amel makamı&rdquo;nda yıllarca hakiki ve harici karşılığı bulunmayan bir talebin peşinde koşup durmuş olacaktır.</p>\n\n<p>\n	İmam Humeyni&rsquo;nin s&uuml;l&ucirc;kun birinci merhalesini (ilim makamı) tarif ederken kullandığı ifade de aynen b&ouml;yledir:</p>\n\n<p>\n	Bil ki, s&uuml;l&ucirc;k ehlinin bu makamda ve sair makamlarda sayısız mertebe ve dereceleri vardır. Biz o mertebelerin bazılarını genel olarak zikredeceğiz... O mertebelerden biri, ilim mertebesidir. Bu mertebede ilm&icirc; s&uuml;l&ucirc;k ve felsef&icirc; b&uuml;rhanla ubudiyyetin zilleti ve rububiyyetin izzeti sabit olur. (İmam Humeyni, 1384: 10 ve 11).</p>\n\n<p>\n	Bu s&ouml;z dikkatlice incelendiği ve tahlil edildiğinde iki &ouml;nemli nokta istinbat edilecektir:</p>\n\n<p>\n	Birinci nokta: İmam Humeyni ehl-i s&uuml;l&ucirc;k i&ccedil;in birinci mertebeyi &ldquo;ilim merhalesi&rdquo; veya diğer bir ifadeyle hakikatlerin &ldquo;nazari ve b&uuml;rhana dayalı idrak&rdquo;i kabul etmektedir.</p>\n\n<p>\n	&ldquo;O mertebelerden biri&rdquo; derken muradı, Şerh-i Esfar&rsquo;da aynı mevzuyu ele aldığı bahsin karinesiyle, ilk mertebedir, daha yukarısı değil. Zira orada, &ldquo;b&uuml;rhana dayalı idrak&rdquo; kudretine sahip olmayan sıradan insanların bu hakikatleri sadece hayal d&uuml;zeyinde idrak edebileceklerini ifade buyurmaktadır (Bkz: İmam Humeyni, 1385, c. 3: 469 ve 470). Bu sebeple, y&uuml;ksek makamlara ulaşma kastı taşıyan irfan yolunun s&acirc;liki, işinin temeli ve seferinin başlangıcını vehim ve hayalin &ouml;tesine, yani &ldquo;b&uuml;rhana dayalı akıl&rdquo;a dayandırmalıdır. Bunun en alttaki taşı da işte o &ldquo;ilim&rdquo; mertebesidir, umum insanlar gibi daha yolun başında kendi d&uuml;nyag&ouml;r&uuml;ş&uuml;n&uuml; gevşek ve titrek muhayyile &uuml;zerine kurmak değildir. &Ccedil;&uuml;nk&uuml; Ayetullah Cevad Amuli&rsquo;nin ifadesiyle, &ldquo;Vehim veya hayali temel almış tanımaya dayalı bir iman asla sebat kazanamaz. Zeval tehlikesiyle y&uuml;zy&uuml;ze durumdaki vehim ve hayali temel alan tanımanın değişmesiyle o da değişecektir.&rdquo; (Cevad Amuli, 1384: 285). Buna ilaveten, bilgi edinmeden &ouml;nce, ilme ihtiya&ccedil; duyurmayan diğer mertebenin akılla kavranabilir olmadığı ve mana taşımadığı a&ccedil;ıktır. İşte bu nedenle &ldquo;s&acirc;lik insana s&uuml;l&ucirc;kun başında ilim lazımdır.&rdquo; (İmam Humeyni, 1384: 73).</p>\n\n<p>\n	Dolayısıyla İmam Humeyni&rsquo;nin beyanlarından, s&uuml;l&ucirc;kun başlangıcı ve tariki katetmenin ilk mertebesi ve en iyi halin, &ldquo;ilm&icirc; s&uuml;l&ucirc;k adımı ve fikr&icirc; seyir bineği&rdquo;yle hareket (İmam Humeyni, 1384: 11) olduğu anlaşılabilir.</p>\n\n<p>\n	İkinci nokta: Fikr&icirc; ve akl&icirc; inan&ccedil;ları, felsefi bahisler, &ouml;zellikle de &ldquo;hikmet-i m&uuml;tealiye&rdquo; (İmam Humeyni, 1384: 11), yani &ldquo;Molla Sadra&rsquo;nın felsefesi&rdquo; yardımıyla &ouml;ğrenmektir. Daha net bir ifadeyle, ilim makamı &ouml;ncelikle akl&icirc; ve hus&ucirc;l&icirc; tefekk&uuml;r yoluyla, ikincisi b&uuml;rhan ve felsefe y&ouml;ntemiyle kazanılacaktır. Zira dinin akaidine dair meseleleri &ouml;ğrenme alanına ayak basan ve bu uğurda da hi&ccedil;bir &ccedil;abayı esirgemeyen pek &ccedil;ok kişi, ya sadece &ldquo;kelam bahisleri&rdquo; yoluyla fikr&icirc; temellerini takviyeye girişmekte, ya &ldquo;Meşşai&rdquo; ve &ldquo;İşraki&rdquo; felsefe y&ouml;ntemiyle tarz geliştirmekte, ya da nakil ashabı, ehl-i hadis, ahbarilik ve tefrik&ccedil;ilik &uuml;slubuyla ilim edinmektedir.</p>\n\n<p>\n	Dolayısıyla s&acirc;lik mutlaka &ldquo;felsefe&rdquo; bilmek ve &ldquo;ilim makamı&rdquo;nı b&uuml;rhan ve felsefeye dayalı s&uuml;l&ucirc;kla kazanıp tespit etmek zorundadır. B&ouml;yle yapmadığı takdirde fikr&icirc; ve itikad&icirc; d&uuml;zeni, bazı durumlarda vehimler, hayaller, meşhurlar, kesinlikler, zanlar, temsiller ve gayrısı temelinde şekillenebilecektir. İşte bu y&uuml;zden İmam Humeyni, s&uuml;l&ucirc;kun başlangıcında felsefe bilmeyi &ouml;nemli ve zaruri icaplardan saymaktadır: &ldquo;Saadet mertebelerinin asgarisi, insanın bir d&ouml;nem felsefe okumasıdır.&rdquo; (İmam Humeyni, 1385, c. 3: 472).</p>\n\n<p>\n	İmam Humeyni, muhtelif konulara uygun olarak eserlerinde yer yer ve peyderpey bu meseleyi, yani akl&icirc; ve felsef&icirc; metoddan yararlanmanın zaruretini vurgulayıp ona dikkat &ccedil;ekerek ş&ouml;yle belirtmiştir:</p>\n\n<p>\n	Bil ki, kul i&ccedil;in hasıl olacak ilk mertebe, Hakk&rsquo;ın z&acirc;t, sıfat ve fiil bakımından cemil olduğunu -ilim ve hikmet b&uuml;rhan itibariyle- bilmektir. (İmam Humeyni, 1381: 170).</p>\n\n<p>\n	&ldquo;İlim ve hikmet b&uuml;rhanı itibariyle&rdquo; ilim edinmenin yalnızca &ldquo;Hakk&rsquo;ın cemil olduğu&rdquo;nu bilmeyle kısıtlı kalamayacağı, bilakis maarifin tamamını bu yoldan anlamak gerektiği a&ccedil;ıktır.</p>\n\n<p>\n	Şerh-i Esfar&rsquo;da da tevhid ve ilahiyat bahislerini &ouml;ğrenme tarzı hakkında ş&ouml;yle demiştir: &ldquo;B&acirc;tıl itikadlara yol vermemek gerekir. M&uuml;mk&uuml;n mertebe tevhid, mutlak kemal ve nurların nuruna delalet eden b&uuml;rhanlar akıl kuvvetinde sebat bulmalı ve tahkim edilmelidir.&rdquo; (İmam Humeyni, 1385, c. 3: 463). Şerh-i Dua-yi Seher&rsquo;de &ldquo;ikisi arasında bir şey&rdquo; ve &ldquo;teşbih ama aynı zamanda tenzih&rdquo; bahisleri ve akidenin diğer bir &ccedil;ok &ouml;nemli meseleleri hakkında sahih ve derinlikli anlayış i&ccedil;in muhataplarını Molla Sadra&rsquo;nın eserlerini m&uuml;talaa etmeye y&ouml;neltmiştir:</p>\n\n<h6 dir=\"RTL\">\n	من اراد ان یتضح له الأمر علی تفصیله فعلیه بالرجوع الی مسفورات أساطین الحکمة و اولیاء المعرفة. سیما السید المحقق البارع الداماد و تلمیذه العظیم صدر الحکماء المتألهین رضوان اللّٰه علیهما</h6>\n\n<p>\n	B&ouml;ylelikle yukarıdaki meselelerin tamamından, İmam Humeyni&rsquo;ye g&ouml;re başlangı&ccedil; seviyesindekiler ve sevgili s&acirc;likler i&ccedil;in Allah&rsquo;a doğru s&uuml;l&ucirc;k cihetinde ilk adım ve menzilin ilim makamı olduğu, yani akl&icirc; ve felsef&icirc; b&uuml;rhanlara dayalı d&uuml;nyag&ouml;r&uuml;ş&uuml;nden yararlanmak manasına geldiği s&uuml;buta ermiş olmaktadır.</p>\n\n<p>\n	Tabii ki bu, s&uuml;l&ucirc;k yolunun felsefe metoduyla sınırlı olduğu anlamına gelmemektedir. İmam Humeyni, akl&icirc; ve felsef&icirc; bahislere girme kabiliyeti bulunmayan, kendisinin ifadesiyle &ldquo;ıstılahların ehli&rdquo; olmayan kimselere kalple &ldquo;zikir&rdquo; yolunu ve i&ccedil;e y&ouml;nelmeyi tavsiye etmektedir: &ldquo;Eğer ıstılahların ehli değilse Z&acirc;t-ı Mukaddes&rsquo;i mahbub tezekk&uuml;rden ve kalp, hal iştigalinden netice hasıl edebilir.&rdquo; (İmam Humeyni, 1382: 457).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İkinci Makam: İman Makamı (Kalp ve Vicdan Bilgisi)</strong></p>\n\n<p>\n	İmam Humeyni a&ccedil;ısından ilim makamından (b&uuml;rhan ve felsefeye dayalı d&uuml;nyag&ouml;r&uuml;ş&uuml;r&uuml;) sonra s&acirc;likin adım atacağı ikinci mertebe &ldquo;iman makamı&rdquo;dır.</p>\n\n<p>\n	S&acirc;lik, felsefi ve ontolojik bahislerde -&ouml;zellikle de Hikmet-i M&uuml;tealiye yoluyla- giriştiği tahkik ve derinleşme sonucunda, akl&icirc; deliller ve b&uuml;rhanlardan yardım alarak bir dizi hakikat hakkında sahih, derinlikli ve ger&ccedil;eğe uygun -elbette beşeri g&uuml;c&uuml; oranında- bilgi edindikten sonra b&uuml;y&uuml;k bir ciddiyet ve ilimde derinleşme azmiyle &ldquo;akla m&uuml;teallik&rdquo; bu bilgisini, &ldquo;kalple irtibatlı&rdquo; imana d&ouml;n&uuml;şt&uuml;rmelidir.</p>\n\n<p>\n	Diğer taife, fikr&icirc; ve akl&icirc; adımla idrak ettikleri hakikatleri akıl kalemiyle kalp levhasına aktaranlardır. Onların kalbi de bu hakikatlere aşina olarak iman etmiştir. Zira kalbin iman mertebesi, aklın idrakinden &ccedil;ok farklıdır. İnsanın akılla idrak edip b&uuml;rhan ikame ettiği ama kalb&icirc; iman mertebesine ve itminan kemaline ulaşamamış, yani kalbin akılla yoldaş olmadığı nice şey vardır. (İmam Humeyni, 1388:19).</p>\n\n<p>\n	Akıl ve b&uuml;rhanın ilmi ve marifeti, kişinin bir meseleye &ouml;zg&uuml; bilgiye sahip olduğunda ona karşı imanı &ouml;nemsizleştirecek veya kendisini buna muhta&ccedil; hissettirmeyip m&uuml;stağni vehmettirecek şekilde kalb&icirc; imanın icabı veya ta kendisi değil, onun mukaddimesi ve &ouml;n ihtiyacıdır. &Ccedil;&uuml;nk&uuml; bir kimsenin bir şeyle ilgili edinilmiş nazari bilgisi bulunabilir ama aynı zamanda onu kalben kabul etmemiş ve pratikte de gereğini yerine getirmemiş ve ona sadakat g&ouml;stermemiş olabilir. Bu sebeple ahiret yolunun s&acirc;liki, &ldquo;akl&icirc; ve felsef&icirc; s&uuml;l&ucirc;k&rdquo;u boyunca, kazandığı ilimlerin aklından kalbine yol bulması gerektiğini daima g&ouml;z&ouml;n&uuml;nde bulundurmalıdır. Yani bir meseleyi b&uuml;rhanla ispatladığı ve aklıyla onu anladığında, b&uuml;rhan ve felsefeye dayalı s&ouml;zkonusu bilginin, faydalı ilmin dışavurumu olabilmesi, pratik ve davranışsal sonu&ccedil;lar ve bereketler doğurabilmesi i&ccedil;in kalben de ona inanmalı ve ruhunun derinliklerinde ona iman etmelidir. B&ouml;yle olmadığı takdirde o ilmin kendisi nesnel ve harici kemale ulaşmanın &ouml;n&uuml;ndeki &ldquo;hicab&rdquo;a d&ouml;n&uuml;şecektir. &ldquo;İman edilmeyen ilmi, hicab-ı ekber kabul ediyoruz.&rdquo; (İmam Humeyni, 1383: 457).</p>\n\n<p>\n	<strong>İmam Humeyni, &ldquo;iman makamı&rdquo;nı ş&ouml;yle izah etmektedir:</strong></p>\n\n<p>\n	B&uuml;rhan veya dinlerin zaruriyyatı sayesinde bir şey hakkında ilim elde eden kişi, kalbiyle de onlara teslim olmalıdır. M&uuml;min olabilmek i&ccedil;in bir teslimiyet ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k tarzı, kabullenme ve boyun eğme bi&ccedil;imi olan kalp ameli ger&ccedil;ekleşmelidir. (İmam Humeyni, 1382: 37-38).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İmanın Ne Olduğu ve Hakikatinin Tarifi</strong></p>\n\n<p>\n	İmam Humeyni, imanın, akıl ve kavramlar mertebesinden kalp sahasına ge&ccedil;iş yapan, &ouml;yle ki aklın tasdikine ilaveten insanın kalbinin de o ilm&icirc; &ccedil;er&ccedil;eveyi ve akl&icirc; inancı kabul ettiği ve onunla birlik oluşturduğu ger&ccedil;ekliğe uygun ve akılcı sahih bilgi olduğuna inanmaktadır: &ldquo;İman, akılcı bilginin kalp mertebesine n&uuml;zul&uuml;d&uuml;r.&rdquo; (İmam Humeyni, 1385, c. 3, 342).</p>\n\n<p>\n	Bu beyan dikkatlice incelendiğinde, &ouml;ncelikle imanın mukaddimesi ve &ouml;n ihtiyacı olan ilim, ondan &ldquo;sahih iman&rdquo; &ccedil;ıkarılabilmesi i&ccedil;in sahih, akl&icirc;, ger&ccedil;eklik ve b&uuml;rhana uygun bilgi olmalıdır:</p>\n\n<p>\n	Evvela o hakikatleri tefekk&uuml;r, akli riyazet, ayetler, akl&icirc; beyyineler ve b&uuml;rhanlar adımıyla idrak etmedik&ccedil;e ilahi maarif ve hak akaid usul&uuml;ne iman suret bulmaz. Bu merhale [ilim makamı olan birinci merhaleye işarettir] imanın mukaddimesi mesabesindedir. (İmam Humeyni, 1381: 89).</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; b&acirc;tıl ve ger&ccedil;ek dışı zanna inan&ccedil; ve iman, akıl ve fıtratın h&uuml;km&uuml;ne muhaliftir. Hurafe bilgilere itikad ile b&acirc;tıl ve sapkın akaidi kabul etmek de, onun ehli i&ccedil;in bir iman ortaya &ccedil;ıkarır ama m&uuml;şrikler ve putperestlerin mabudlarına olan iman, sevgi ve boyun eğmesi gibi b&acirc;tıl ve hakka aykırı bir imandır bu. İkincisi, &ldquo;b&uuml;rhana dayalı sahih ilim&rdquo; nazari aklın sınırında durmamalı, bilakis &ldquo;iman&rdquo; adını alabilmek i&ccedil;in aşağı inmeli, kalp mertebesine -ihsanın &ouml;z&uuml; ve hakikatidir- yakınlaşmalı ve orada yer tutmalıdır. B&ouml;ylelikle ondan &ldquo;huzur edebi&rdquo; ve kalp halleri ortaya &ccedil;ıkacak, bunun &uuml;zerine de nesnel ve pratik tezah&uuml;rler oturacaktır; tıpkı lisanla ikrar, uzuvlar ve erkan ile amel gibi.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Akıl, hazzını neticelendirdikten sonra ona kanaat etmemelidir. Zira bu kadarlık bir maarifin eseri &ccedil;ok azdır ve ondan edinilecek nuraniyetin hasılı da az olacaktır. &Ouml;yleyse Allah&rsquo;a doğru s&acirc;lik olan kimse kalp riyazetleriyle meşguliyet i&ccedil;inde bulunmalı ve her riyazetle oluşan bu hakikatleri, kalbin inanabilmesi i&ccedil;in kalbe iletmelidir. (İmam Humeyni, 1381: 89).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İlim ve Imana Aykırı Olanlara Bakma Zarureti</strong></p>\n\n<p>\n	İmanın mana ve hakikatiyle bağlantılı farzedilmesi gereken diğer bir mesele, &ldquo;ilim&rdquo; ve &ldquo;iman&rdquo;ın sahih ve dakik anlamı, tıpkı bu ikisinin birbirinden farkı ve birbirine aykırılığı gibi iyice anlaşılıp resmedilmedik&ccedil;e &ldquo;ilim merhalesi&rdquo;nden &ldquo;iman makamı&rdquo;na ge&ccedil;iş m&uuml;mk&uuml;n olmayacaktır. Bu sebeple, bahis konusu ettiğimiz ilim ve imanın ne olduğunu bilmeye ilaveten, esas itibariyle ilim ve iman arasında nasıl bir farklılık ve ayrılık bulunduğunu g&ouml;rmek gerekmektedir. Bu konuda, İmam Humeyni&rsquo;nin &ccedil;ok&ccedil;a vurguladığı ve muhtelif beyanlarla s&uuml;rekli g&uuml;ndeme getirip izah ettiği fevkalade &ouml;nemli meselelerden biri de, &ccedil;ok &ouml;nemli &ldquo;İlim, imandan başka bir şeydir.&rdquo; (İmam Humeyni, 1382: 37) noktasına dikkat &ccedil;ekilmesi ve ikaz edilmesidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İlim ve Imanın Ayrılık ve Aykırılığı Ile Kastedilen</strong></p>\n\n<p>\n	İlim ve imanın birbirine aykırılığı, sırf bir şeyin bilgisine sahip olmakla -ister akl&icirc; b&uuml;rhan, ister şer&rsquo;&icirc; ve nakl&icirc; deliller yoluyla olsun- zorunlu olarak ona imanın da ger&ccedil;ekleştiğini asla zannetmemek manasındadır.</p>\n\n<p>\n	Esasen başta ilim ve tahkik ehli olmak &uuml;zere bir&ccedil;ok insanın i&ccedil;ine s&uuml;r&uuml;klendiği en ince hatalardan ve en b&uuml;y&uuml;k t&ouml;kezlemelerden biri, ilim ve imanın dakik bi&ccedil;imde birbirinden ayıramamaları ve bunları &ldquo;aynı ve bir sanma&rdquo;larıdır. Bazı kişiler, tevhid, Allah Teala&rsquo;nın semi ve basir olması, Allah&rsquo;ın insanların amel ve davranışlarını bilmesi, b&uuml;t&uuml;n varlıkların Hakk&rsquo;ın huzurunda hazır bulunması, meleklerin varolması ve hazır bulunması, berzah halleri, mead, cehennem azapları, cennet nimetleri ve diğer şeyler gibi din&icirc; hakikatlerden bir hakikat hakkında &ldquo;ilim&rdquo; elde ettikleri ve bu meseleyi nazari akılla anladıklarında bilerek veya bilmeyerek, bu konularla ilgili bu zihinsel malumat ve fikr&icirc; bilginin maksada erişmek i&ccedil;in yeterli olduğunu zannedebilirler. Yani istese de, istemese de bir şeyle ilgili bilgiyi, ona imanla eşit ve aynı şey sanabilir, ikisini birbirine karıştırabilirler. Sonu&ccedil; itibariyle de birine sahip olduğunda kendisini diğerini de elde etmiş farzedebilirler. Halbuki bir şeyin bilgisi, ona imandan farklıdır.</p>\n\n<p>\n	İlim, bir meselede fikr&icirc; ve &ldquo;akl&icirc; tasdik&rdquo;tir. İman ise o şeyle ilgili inan&ccedil; ve &ldquo;kalb&icirc; teslimiyet&rdquo;tir:</p>\n\n<p>\n	Bil ki &ldquo;iman&rdquo;, Allah&rsquo;ı ve vahdeti bilmekten, s&uuml;but&icirc;, celal&icirc; ve selb&icirc; diğer kemal sıfatlardan, melekler, rasuller, kitaplar ve kıyamet g&uuml;n&uuml;nden haberdar olmaktan başka bir şeydir. Nicesi bu bilgiye sahiptir ama m&uuml;min değildir: Şeytan, bu mertebelerin tamamını benim ve sizin kadar bilir ama kafirdir. Bilakis iman, ger&ccedil;ekleşmedik&ccedil;e imanın olamayacağı bir kalp amelidir. (İmam Humeyni, 1382: 37).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Makam: İtminan Makamı</strong></p>\n\n<p>\n	<strong>İtminanın Manası</strong></p>\n\n<p>\n	S&acirc;lik, varlığın hakikatlerini &ldquo;akl&icirc; b&uuml;rhan&rdquo; ve &ldquo;felsef&icirc; s&uuml;l&ucirc;k&rdquo; yoluyla bilmeye niyet ettikten ve eşyayı -imkan nispetinde- sahih, ger&ccedil;ekliğe mutabık ve harici profiline uygun bi&ccedil;imde (İmam Humeyni, 1385, c. 3: 343) tanıdıktan (birinci makam) sonra; yine, akılla anladığını &ccedil;aba, gayret, alıştırma ve riyazetle kalbine ilettikten ve buna inanıp itikat ettikten (ikinci makam) sonra &uuml;&ccedil;&uuml;nc&uuml; menzil olan itminan makamına ayak basar.</p>\n\n<p>\n	İmam Humeyni bir&ccedil;ok telifinde itminanı a&ccedil;ıklama amacıyla bir dizi eşanlamlı ve aynı anlama gelen kelimeyi kullanmıştır. Bunların dikkatlice incelenmesi, onun a&ccedil;ısından itminanın ne manaya geldiğini anlamada bize yardımcı olacaktır. Mesela:</p>\n\n<p>\n	Tesebb&uuml;t (Bkz: İmam Humeyni, 1381: 362 ve 498)</p>\n\n<p>\n	Vusuk (Bkz: İmam Humeyni, 1381: 391; 1382: 225)</p>\n\n<p>\n	Arameş (Bkz: İmam Humeyni, 1381: 542)</p>\n\n<p>\n	S&uuml;kunet (Bkz: İmam Humeyni, 1381: 391)</p>\n\n<p>\n	Teenni ve karar (Bkz: İmam Humeyni, tarihsiz, c. 15: 149)</p>\n\n<p>\n	Yukarıdaki kelimelere bakılarak kısaca denebilir ki, itminandan maksat, s&uuml;kunet halinin zirvesi, istikrarın nihayeti ve hi&ccedil;bir değişiklik, kararsızlık ve sarsıntı meydana gelmeyecek bi&ccedil;imde kalp dinginliğidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kalp Itminanı: İmanın K&acirc;mil Mertebesi</strong></p>\n\n<p>\n	İmam Humeyni&rsquo;nin bu menzili tavsif ederken s&ouml;z&uuml; ş&ouml;yledir: &ldquo;&Uuml;&ccedil;&uuml;nc&uuml; makam, hakikatte imanın k&acirc;mil mertebesi olan nefsin itminan ve tatmin makamıdır.&rdquo; (İmam Humeyni, 1384: 12).</p>\n\n<p>\n	Bu s&ouml;zden anlaşılacağı gibi, kişinin imanı, ş&uuml;phe ve teredd&uuml;d&uuml;n o makamın y&uuml;kseliğine erişemeyeceği, zaaf ve değişimin vereceği zarar da onun s&uuml;tun ve temellerine halel getiremeyeceği boyutta nihayetine ve zirveye ulaştıysa &ldquo;nefsin itminan makamı&rdquo; vuku bulmuş demektir. Zımnen itminan, &ldquo;imanın kemali&rdquo; ve onun yoğunluğu sayıldığından, istikrar kazandığı ve nazil olduğu yerin de &ldquo;akıl&rdquo; ve zihin değil, tıpkı iman gibi insanı kalbi olduğu a&ccedil;ıklığa kavuşmaktadır. Buna g&ouml;re kalbin bir meseleye iman etmesi -talep edilen ve gerekli g&ouml;r&uuml;len de olsa- asla &ldquo;kafi&rdquo; gelmeyecektir. &Ouml;yleyse buna razı olunmamalı ve diğer seyir mertebelerinden ve kalbin m&uuml;teal y&uuml;r&uuml;y&uuml;ş&uuml;nden vazge&ccedil;ilmemelidir. Kalbin, bir hakikate iman ve inancına ilaveten, ona itminan da sağlaması i&ccedil;in &ccedil;ok sıkı &ccedil;alışılmalıdır.</p>\n\n<p>\n	Şerh-i Hadis-i C&uuml;n&ucirc;d-i Akl ve Cehl kitabında bu makamın tarif ve izahı ş&ouml;yle yapılmıştır: &ldquo;İman mertebesi tatmin ve itminan seviyesine ulaştığında sallantı ve kaygı tamamen sakıt olur, kalpte Hakk&rsquo;ın s&uuml;kuneti ve Hakk&rsquo;ın tasarrufu zuhur eder.&rdquo; (İmam Humeyni, 1381: 213).</p>\n\n<p>\n	Bu s&ouml;zden, kalpte itminanın varolduğunun eseri anlaşılabilmektedir. Şu anlamda ki, eğer insan kalbi, sahih imana ilave olarak itminan derecesine de nail olursa her t&uuml;rl&uuml; sallantı, kaygı, teredd&uuml;t ve istikrarsızlık kalpten temizlenir; buna mukabil s&uuml;kunet, dinginlik ve istikrar onun yerini alır.</p>\n\n<p>\n	Dolayısıyla itminanın kalbe girdiğinin belirtisi ve orada derinlik kazandığının nişanesi, mutlak olarak sarsıntının ortadan kalkması ve kaygının son bulmasıdır. S&ouml;z&uuml;n devamında ş&ouml;yle buyurmaktadır: &ldquo;İnsan bu hududa varıncaya dek kesret makamındadır ve Hakk dışındaki herşeyin tasarrufuna kaildir.&rdquo; (İmam Humeyni, 1381: 213).</p>\n\n<p>\n	Yukarıdaki ifadede &ldquo;Bu hudud&rdquo;la kastedilen, iman ile onun altındakiler arasındaki sınırdır. Yani insan iman makamına ulaşabilir, hatta bir&ccedil;ok hakikatlerle ilgili kalpte itikat da meydana gelebilir ama imanı hen&uuml;z kaygı, teredd&uuml;t ve sarsıntı afetinden masun değildir. Bilakis bu iman, m&uuml;mk&uuml;nd&uuml;r ki -g&uuml;c&uuml;ne ve zaafına bağlı olarak- kalpte teredd&uuml;t ve istikrarsızlık mertebesinde bulunabilir, hatta (gizli) şirk<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> taşıyor olabilir. (Bkz: Amuli, 1386: 595 ve 596). Belki de bu y&uuml;zden Kur&rsquo;an-ı Kerim, imanı bazı kişiler i&ccedil;in kesin saydığı ve onlara m&uuml;min diye hitap ettiği halde tekrar onları iman etmeye -&ouml;nceki imanın &uuml;st&uuml;nde ve ondan daha g&uuml;&ccedil;l&uuml; bir iman- &ccedil;ağırmakta ve bunu emretmektedir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> &Ccedil;&uuml;nk&uuml; iman mertebesi hen&uuml;z kuşku ve huzursuzluk tehdidi altındadır, havadis ve değişim tufanıyla başı d&ouml;nm&uuml;ş haldedir. Ta ki sebatsızlık ve değişimden bir alamet, teredd&uuml;t ve sarsıntıdan bir haber kalmayacak seviyeye &ccedil;ıkana dek. İşte bu muhkem makam, İbrahim halilullah gibi peygamberlerin haris oldukları itminan mertebesidir: &ldquo;<span dir=\"RTL\">وَلَكِن لِّيَطْمَئِنَّ قَلْبِي&rdquo; </span>(Bakara 260).</p>\n\n<p>\n	&Ouml;yleyse itminan makamının altı (yani ilim makamı ve iman makamı) kalbin değişkenlik ve kaygı mertebesine yakın ve bitişiktir. İşte bu nedenle m&uuml;minlerin &ccedil;oğu ilim ve iman l&uuml;tfundan yararlandıkları halde bazı durumlarda ş&uuml;phe ve (gizli) şirk belasına m&uuml;ptela olabilmekte<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>, korku ve sallantıya kapılabilmektedir.</p>\n\n<p>\n	İmam Humeyni, başka bir yerde itminanı ş&ouml;yle tavsif etmektedir: &ldquo;İtminan ve ayakları sağlam basmak, m&uuml;nafıklar ve ecanibin tavır ve ahlakının insanda gedik a&ccedil;masına izin vermez. İnsanın hadiselere kapılmasına m&uuml;saade etmez.&rdquo; (İmam Humeyni, 1381: 361). Yine bu konuda şunları s&ouml;ylemiştir:</p>\n\n<p>\n	İnsan, nefsin sebat ve itminan bulmasıyla tek başına millet haline d&ouml;n&uuml;ş&uuml;r. &Ccedil;irkin ahlak ve dinsizlik seli ahalinin tamamını silip s&uuml;p&uuml;rse de o, demirden dağ gibi herşeyin karşısında dimdik ayakta durur ve tek başına kalmaktan korkmaz. (İmam Humeyni, 1381: 361).</p>\n\n<p>\n	Buraya kadar s&ouml;ylenenlerin tamamından &ccedil;ıkarılabilecek sonu&ccedil; şudur ki, itminan, s&acirc;likin, ulaşması durumunda onda asla gedik a&ccedil;ılmayacak ve halel g&ouml;rmeyecek derinlikte ve k&ouml;kleşmiş bir imandan yararlanmasını sağlayacak akl&icirc; ilmin &ouml;tesi ve kalb&icirc; imanın fevkidir.</p>\n\n<p>\n	İtminan, kalpteki imanın g&uuml;c&uuml; ve kemalidir. O kadar ki, nefsi, m&uuml;kaşefenin serhaddine ve hakikatleri m&uuml;şahedenin doruklarına &ccedil;ıkartarak y&uuml;celtir. Başka bir deyişle, bu makam kazanılmakla dinin hakikatlerine ve ilahi maarife inan&ccedil; ve itikad &acirc;rifin ruhunu &ouml;ylesine sarıp sarmalar ve varlık memleketinin ve mevcudiyetinin her yanını &ouml;ylesine kuşatır ki kalbinde Allah&rsquo;tan başkasına nazardan en k&uuml;&ccedil;&uuml;k bir eser ve Allah&rsquo;a muhabbetin &ouml;tesinde bir tek zerre kalmaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Makam: Şuh&ucirc;d Makamı</strong></p>\n\n<p>\n	&ldquo;D&ouml;rd&uuml;nc&uuml; mertebe m&uuml;şahede makamıdır.&rdquo; (İmam Humeyni, 1381: 171). Allah&rsquo;a y&ouml;nelmiş s&acirc;lik, ilim makamını elde ettikten, iman menziline ulaştıktan ve itminan mertebesinden ge&ccedil;tikten sonra hakikatleri m&uuml;şahede makamına nail olur.</p>\n\n<p>\n	Şuh&ucirc;d makamının da kendi i&ccedil;inde &uuml;&ccedil; mertebe ve derecesi vardır: &ldquo;Fiillerin tecellisi&rdquo;ni m&uuml;şahede olan birinci derece; &ldquo;sıfatlar ve isimlerin tecellesi&rdquo; olan ikinci derece; Hakk&rsquo;ın &ldquo;z&acirc;tın tecellisi&rdquo;ni m&uuml;şahede olan &uuml;&ccedil;&uuml;nc&uuml; derece. (İmam Humeyni, 1381, 172). &Acirc;rifler m&uuml;şahede i&ccedil;in muhtelif tanımlar ortaya koymuşlardır. Nitekim İmam Humeyni de diğer &acirc;rifler gibi şuh&ucirc;du g&ouml;zle g&ouml;rme ve vicdanla eşanlamlı kabul etmiş ve genel olarak onu, hakikatin kalp tarafından vasıtasız, huzuri, ayni ve c&uuml;z&rsquo;i ru&rsquo;yeti ve idraki saymıştır: &ldquo;M&uuml;şahede, kalp g&ouml;z&uuml;yle g&ouml;rmek demektir.&rdquo; (İmam Humeyni, 1381: 58).</p>\n\n<p>\n	M&uuml;şahede Şerh-i Esfar&rsquo;da ş&ouml;yle tarif edilmiştir: &ldquo;M&uuml;şahede, insanın, şahit olunanın şahsi suretini hayal suretlerinde bulmasıdır.&rdquo; (İmam Humeyni, 1385, c. 3: 348). Şerh-i &Ccedil;ehil Hadis&rsquo;te de şuh&ucirc;du, tabii ki dışavurumlarından biri d&uuml;nyanın b&acirc;tınını g&ouml;rmek olan, b&acirc;tının suretini g&ouml;rmek şeklinde tanımlamıştır:</p>\n\n<p>\n	Eğer bu makamdan [ilim, iman ve itminan makamı] daha yukarı &ccedil;ıkar, şuh&ucirc;d ve vicdan makamına ulaşır ve bu &acirc;lemin b&acirc;tıni suretini [ve o &acirc;lemin b&acirc;tıni suretini] ve ona alakayı g&ouml;r&uuml;rse bu &acirc;lem onun i&ccedil;in g&uuml;&ccedil; ve imkansız hale gelir. (İmam Humeyni, 1382: 122).</p>\n\n<p>\n	Dolayısıyla denebilir ki &ldquo;Şuh&ucirc;dun manası, ger&ccedil;ekliği vasıtasız, olduğu gibi bulmaktır.&rdquo; (H&uuml;seyinzade, 1389: 260).</p>\n\n<p>\n	Şuh&ucirc;d makamı ile &ouml;nceki &uuml;&ccedil; menzil arasındaki en &ouml;nemli farklardan ve ayırt edici y&ouml;nlerden biri, bazı hakikatleri g&ouml;zle g&ouml;rme ve bizzat huzurda m&uuml;şahede etmektir. S&acirc;lik m&uuml;şahede menziline -ger&ccedil;ekte &ouml;nceki mertebelerin hasılı ve semeresidir- ulaşana dek hicaptan bir mertebede tutuklu bulunmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İrfani M&uuml;şahedelerin Mevzuu ve M&uuml;tealliki</strong></p>\n\n<p>\n	Burada ele alınması gereken diğer bir &ouml;nemli soru da, s&acirc;likin, m&uuml;şahede makamına ulaştığında hangi hakikat ve unsurları m&uuml;şahede edeceğidir. Diğer bir ifadeyle, şuh&ucirc;duna m&uuml;teallik olan mevzu ve unsurlar hangileridir?</p>\n\n<p>\n	Cevap olarak s&ouml;ylenmesi gereken şudur ki, &acirc;rifin m&uuml;şahedesine giren m&uuml;teallikler ve unsurlar, &ccedil;ok sayıda durum ve değişik dışavurumları kapsamaktadır. Bazıları ise şunlardır: D&uuml;nyanın b&acirc;tınını, berzah &acirc;lemini, misal mevcudatını, kıyamet ve bazı hallerini şuh&ucirc;d, ilahi isimleri m&uuml;şahede, insanların deruni ve b&acirc;tıni sırlarından haberdar olma, fakrın şuh&ucirc;du, kendi z&acirc;tının Hakk&rsquo;a tealluku (İmam Humeyni, 1380: 65), kaderin sırrıın m&uuml;şahede (bkz: İmam Humeyni, 1372: 32) ve diğerleri.</p>\n\n<p>\n	Bu arada İmam Humeyni, ilahi isimlerin şuh&ucirc;du i&ccedil;in s&uuml;l&ucirc;kun değişik mertebelerine &ouml;zel bir &ouml;nem vermiş ve irfani eserlerinde, hususen Şerh-i Dua-yi Seher, Misahu&rsquo;l-Hidaye, Ta&rsquo;likat ber Şerh-i Fususu&rsquo;l-Hikem ve Misbahu&rsquo;l-&Uuml;ns gibi eserlerinde Hakk&rsquo;ın sıfatlarını şuh&ucirc;dun keyfiyetini ve tecellilerin nasıl vuku bulduğunu ve bu &ccedil;er&ccedil;evedeki meseleleri epeyce tartışma ve tetkik konusu yapmıştır.</p>\n\n<p>\n	Hatırlatmak gerekir ki, &acirc;rif bakışın penceresinden varlık &acirc;leminin her yanında Hakk&rsquo;ın z&acirc;t ve sıfatlarından başka bir şeyin tahakkuku bulunmadığından (<span dir=\"RTL\">لیس فی الوجود الا هو مظاهره</span>, bkz: Amuli, 1386: 281) bir itibarla, irfani m&uuml;şahedelerin dışavurumları olarak zikredilen b&uuml;t&uuml;n durumların ilahi isimlerin m&uuml;şahede mertebelerinden sayıldığı s&ouml;ylenebilir: &ldquo;<span dir=\"RTL\">الذوق السائر فی السنتهم هو بمعنی وجدان السالک اسماٌ من اسمائه تعالی حتی یصیر مظهراً الذلک الإسم و تصرف به ما شاء باذن اللّٰه تعالی&rdquo; </span>&nbsp;(İbn T&uuml;rke, 1360: 7).</p>\n\n<p>\n	Buna g&ouml;re irfanın muhkem prensiplerine dayanarak ş&ouml;yle denebilir: İrfani şuh&ucirc;d, Allah&rsquo;ın esma-i h&uuml;snasının &ccedil;eşitli mertebelerinin hicabında Hakk&rsquo;ın z&acirc;tını m&uuml;şahedeye m&uuml;nhasırdır (bi&rsquo;l-veche, bi&rsquo;l-kunne değil). &Ccedil;&uuml;nk&uuml; &ldquo;min haysu hiye&rdquo; ve sıfatların hicabı olmaksızın z&acirc;tı, ne hakimin mefhumundadır, ne de &acirc;rifin meşhudunda. &ldquo;<span dir=\"RTL\">لا یتجلی الحق من حیث ذاته علی الموجودات إلا من وراء حجاب من الحجب الأسمائیة&rdquo; </span>&nbsp;(Bkz: Kayseri, 1386, c. 1:320).</p>\n\n<p>\n	İmam Humeyni bu konuda, yani şuh&ucirc;dun Allah&rsquo;ın isimlere tealluku meselesinde ş&ouml;yle buyurmaktadır: &ldquo;Sıddık&icirc;n, z&acirc;tı m&uuml;şahededen, esma ve sıfatları şuh&ucirc;d ederler. İsimler aynasında a&rsquo;yanı ve mez&acirc;hiri şuh&ucirc;da koyulurlar.&rdquo; (İmam Humeyni, 1382: 191). Bu sebepledir ki, İmam Humeyni, ehl-i marifetin m&uuml;şahedelerini daha ziyade &ldquo;ilah&icirc; z&acirc;t ve esma bahisleri&rdquo;ne yoğunlaştırarak devamını ş&ouml;yle getirmektedir: &ldquo;Şuh&ucirc;d makamının da &uuml;&ccedil; derecesi vardır: Birinci derece fiillerin tecellisini m&uuml;şahededir. İkinci derece, sıfat ve isimleri m&uuml;şahededir. &Uuml;&ccedil;&uuml;nc&uuml; derece, z&acirc;tın tecellesini m&uuml;şahededir.&rdquo; (İmam Humeyni, 1381: 172). İmam Humeyni&rsquo;nin irfani mektebinin bazı ş&acirc;rihleri de bu mesele ş&ouml;yle değinmiştir:</p>\n\n<p>\n	M&uuml;teal mebdeyi mevzu, Hakk&rsquo;ın fiil ve şe&rsquo;nini, ilahi isim ve sıfatları ilmin meseleleri olarak tarif eden nazari irfan, insanın keşif ve şuh&ucirc;dunu da o hakikatleri [ilahi isim ve sıfatlar] avlamanın ara&ccedil;ları kabul etmektedir. (Memduhi, 1389:273).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. Fiil Tecellileri</strong></p>\n\n<p>\n	Başlangı&ccedil;ta &ldquo;isim&rdquo;, &ldquo;tecelli&rdquo; ve &ldquo;fiilin isimler&rdquo;in manasına değinmek zaruridir.</p>\n\n<p>\n	&ldquo;Tecelli&rdquo; veya &ldquo;zuhur&rdquo;, sıfatlar kisvesinde z&acirc;tın vahdetinin aynısı ama mertebeyi koruyarak ve z&acirc;tın gaybu&rsquo;l-guyup makamını terketmeksizin tenezz&uuml;l, taayy&uuml;n ve Hakk&rsquo;ın mutlak z&acirc;tının kesretinden ibarettir. &ldquo;<span dir=\"RTL\">القول بالظهور هیهنا؛ یعنی به صیرورة المطلق متعیناً بشیءمن التعینات&rdquo; </span>(İbn T&uuml;rke, 1360: 158).</p>\n\n<p>\n	Diğer bir ifadeyle, &ldquo;Bu, b&uuml;t&uuml;n kemal&acirc;tın vasıtasıyla z&acirc;t makamında m&uuml;ndemi&ccedil; surette kendisini kesret vatanında &ccedil;eşitli tecellilerle z&acirc;hir eden Hak Teala&rsquo;nın mutlak ve yegane z&acirc;tıdır.&rdquo; (Yezdanpenah, 1388: 227).</p>\n\n<p>\n	&ldquo;İsim&rdquo;, z&acirc;tın, taayy&uuml;nlerden bir taayy&uuml;n veya vasıflardan bir vasıfla itibarından ibarettir. Kayseri ismi ş&ouml;yle tarif etmektedir: &ldquo;<span dir=\"RTL\">الإسم ذات مع صفة معینة&rdquo; </span>(Kayseri, 1386, c. 1: 264). İmam Humeyni de benzer bir tanımla ismi ş&ouml;yle tanımlamaktadır: &ldquo;<span dir=\"RTL\">الإسم عبارة عن الذّات متعیّنة بتعیّن&rdquo; </span>(İmam Humeyni, 1370: 152)</p>\n\n<p>\n	Marifet ehli, &ldquo;fiilin ismini&rdquo; de &ldquo;Fiilin tecellisinin onda z&acirc;hir olduğu, sıfat ve z&acirc;t tecellisinin ise b&acirc;tınında yeraldığı isim kabul edilir.&rdquo; (İmam Humeyni, 1388: 85).</p>\n\n<p>\n	Kayseri, Allah&rsquo;ın esma-i h&uuml;snasının bu &uuml;&ccedil; &ccedil;eşidini tarif ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;<span dir=\"RTL\">ینقسم بنوع من القسمة ایضاً إلی أسماء الصفات و أسماء الأفعال؛ و إن کان کلها أسماء الذات لکن باعتبار ظهور الذات فیها یسمی أسماء الذات و بظهور الصفات فیها تسمی أسماء الصفات و بظهور الأفعال فیها تسمی أسماء الأفعال&rdquo; </span>&nbsp;(Kayseri, 1386, c. 1: 69; yine bkz: İbn Fenari, 1388: 280).</p>\n\n<p>\n	Yukarıdaki irfani ıstılahların manası dikkate alındığında s&ouml;ylenmesi gereken şudur ki, irfan yolunun s&acirc;liki, itminan makamına ulaştıktan ve ihlasla, sağlam basarak bu menzili ifa ettikten sonra, ilkin ona fiilin isimler tecellisinin kapısı a&ccedil;ılır ve o da kalbiyle ve b&uuml;t&uuml;n bir varlığıyla Hakk&rsquo;ın cemal ve letafetini veya saltanat ve heybetini bazı fiil isimler kisvesinde &ldquo;m&uuml;şahede&rdquo; eder:</p>\n\n<p>\n	Eğer nazar &acirc;rifane olursa kalp kapılarının a&ccedil;ılması, s&uuml;l&ucirc;k adımı ve kalb&icirc; riyazat ile Hak Teala fiil, isim ve z&acirc;t tecellileriyle bazen kesret alametiyle, bazen de vahdet alametiyle onun ashabının kalplerinde tecelli eder. (İmam Humeyni, 1384: 242-243).</p>\n\n<p>\n	&Acirc;rif, Hakk&rsquo;ın fiil tecellilerinin ışığında -ona tecelli eden &ouml;zellikli isme bağlı olarak- m&uuml;şahede g&ouml;z&uuml;yle her fiili mutlak olarak ve m&uuml;nhasıran Hakk&rsquo;ın huzurunda g&ouml;r&uuml;r ve kesret onu, o fiilleri Hakk&rsquo;ın z&acirc;tına d&ouml;nd&uuml;rmesine ve Allah&rsquo;ın o fillerin tam faili olduğuna ilişkin bilgiye karşı perdeleyemeyecektir:</p>\n\n<p>\n	Riyazetler, m&uuml;cahedeler, devamlı tezekk&uuml;r, huzur, halvet ve tazarruya aşk ve tam bir inkıtadan sonra s&acirc;lik, itminan ve irfan mertebesinden şuh&ucirc;d ve ayan mertebesine ulaşır ve Hakk, kalbine m&uuml;nasip fiil tecellisiyle kalbinin sırrına tecelli eder. (İmam Humeyni, 1388: 22).</p>\n\n<p>\n	Hakk&rsquo;ın &acirc;rifin kalbine fiil tecellilerinin neticesi, &ldquo;fiil tevhidi&rdquo;nin şuh&ucirc;d idraki makamına vasıl olmasıdır. S&acirc;lik bu haldeyken fiillerin mutlakını, s&acirc;dır oldukları her kaynak ve masdardan sadece Hakk&rsquo;a ait olarak g&ouml;r&uuml;r. &ldquo;<span dir=\"RTL\">وَمَا رَمَيْتَ إِذْ رَمَيْتَ&rdquo; </span>(Enfal 17) hakikatinden bir k&ouml;şenin onun keşfine a&ccedil;ılması işte bu makamdadır:</p>\n\n<p>\n	<span dir=\"RTL\">فانه یری بعین البصیرة و التحقیق بلا غشاوة التقلید و حجاب العصبیة... الأفعال الحرکات و التأثیرات کلها منه فی مظاهر الخلق؛ فالحق فاعل بفعل العبد و قوة العبد</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> ظهور قوة الحق وَمَا رَمَيْتَ إِذْ رَمَيْتَ </span>(İmam Humeyni, 1386a: 104).</p>\n\n<p>\n	İmam Humeyni, Şerh-i Esfar&rsquo;da da bu meseleyi tabii ki daha k&uuml;&ccedil;&uuml;k &ccedil;apta ve daha somut olmak &uuml;zere ş&ouml;yle izah etmektedir:</p>\n\n<p>\n	Kalb&icirc; m&uuml;şahede, insanı azar azar z&acirc;t ve kalp olarak riyaset sevgisinden, makam ve celal sevgisinden, mal sevgisinden, lezzetli yiyecek sevgisinden, tabii mevcudata g&ouml;n&uuml;l vermekten ve onları eser sahibi g&ouml;rmekten ve bu t&uuml;r şeylerden kendini beri tutacak şekilde olmalı; bunları -tesirlerini fiillerinde g&ouml;recek, onlara tevekk&uuml;l edecek ve mefhum olarak bile olsa onlar i&ccedil;in istiklal d&uuml;ş&uuml;necek bi&ccedil;imde- dikkate almaya sırt &ccedil;evirmeli ve bunlarda istiklal bulunmadığını anlamalı ve bunları yavaş yavaş tevhid-i ef&rsquo;alin manası olan hakiki m&uuml;essire irca etmelidir. (İmam Humeyni, 1385, c. 3: 350).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2. Sıfat Tecellileri</strong></p>\n\n<p>\n	Eğer s&acirc;likin ayn-ı s&acirc;biti varlığın genişliğinden daha fazla istifade edebilseydi &ldquo;isimlerin tecellileri&rdquo;ni anlama kapasitesi olurdu. Bu durumda da Hakk&rsquo;ın z&acirc;tı, daha y&uuml;ksek bir varlık yoğunluğuyla s&acirc;likin kalbinde zuhur eder; el-hayy, el-al&icirc;m, el-birr, el-hak&icirc;m ve diğerleri gibi sıfatlarla (Kayseri, 1386, c. 1: 69 ve 70) &acirc;rifin sırrını okşar:</p>\n\n<p>\n	Eğer s&acirc;likin kalbi ezelde feyz-i akdesin ışığından bundan fazla kabiliyeti varsa &lsquo;saak&rsquo;tan<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> sonra kendine gelir, &uuml;ns hasıl olur, memleketine geri d&ouml;ner, isimlerin tecellisine muhatap olur, o mertebeleri katederek sıfatların fen&acirc;sına ulaşır ve ayn-ı sabitinin m&uuml;nasebetiyle ilahi isimlerden bir isimde fani olurdu. (İmam Humeyni, 1382: 435).</p>\n\n<p>\n	Allame H&uuml;seyni Tehrani, Hakk&rsquo;ın &ldquo;sıfat tecellileri&rdquo;ni izah ederken ş&ouml;yle buyurmaktadır: &ldquo;Sıfat tecellilerinden maksat, s&acirc;likin Allah&rsquo;ın sıfatını kendinde m&uuml;şahede etmesi, ilim veya kudret ve hayatını Allah&rsquo;ın hayatı, ilmi ve kudreti olarak g&ouml;rmesidir.&rdquo; (H&uuml;seyni Tehrani, 1431: 136).</p>\n\n<p>\n	S&acirc;likin kalbi Hakk&rsquo;ın isim tecellilerinin konusu olduğunda sıfatların tevhidi makamına nail olur. Şu anlamda ki, varlıklarda m&uuml;şahede ettiği her sıfatı, Hakk&rsquo;ın vasıflarında fani g&ouml;r&uuml;r ve hi&ccedil;bir vasfı bağımsız olarak kendine veya varlıklara nispet etmez.</p>\n\n<p>\n	Sıfatların tevhidi, &ldquo;isim tecellileri&rdquo;ni m&uuml;şahede sonucunda hasıl olmaktadır: &ldquo;Eğer bu vasıflar, ilimler, g&uuml;zellikler, izzetler ve kudretler mesela bir b&uuml;t&uuml;ne irca edilirse, yani hakikatte kesretler vahdete irca edilirse bu, sıfatların tevhididir.&rdquo; (İmam Humeyni, 1385, c. 3: 350).</p>\n\n<p>\n	İmam Humeyni, sıfatların tevhidini tarif ederken ş&ouml;yle demiştir:</p>\n\n<p>\n	<span dir=\"RTL\">التوحید الصفاتی</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> الستهلاک الصفات و الأسماء فی أسمائه و صفاته؛ والتنزیه فی ذلک المقام</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> عدم رؤیة صفته و اسم فی دار التحقق إلاّ أسمائه و صفته </span>(İmam Humeyni, 1372: 80).</p>\n\n<p>\n	<strong>3. Z&acirc;t Tecellileri</strong></p>\n\n<p>\n	&Acirc;rif, Hakk&rsquo;ın z&acirc;tını fiil ve sıfat isimlerinin hicabı aynasında m&uuml;şahedeye koyulduktan ve kendi kemale erme seyrini s&uuml;rd&uuml;rd&uuml;kten sonra Allah, el-Rab, el-Melik, el-Kudd&uuml;s gibi &ldquo;z&acirc;tın isimleri&rdquo;nin tecellileri kalbine yansır ve onu k&uuml;lli faniliğe, z&acirc;tının fakr şuh&ucirc;duna, varlık &acirc;leminin tamamına nail kılar:</p>\n\n<p>\n	Eğer feyz-i akdesin tecellisinden istidad bundan fazla &ouml;l&ccedil;ekteyse şuurunu kaybettikten ve fani olduktan sonra da &uuml;ns hasıl olur ve s&acirc;lik kendine gelir, z&acirc;tın fen&acirc;sı ve k&uuml;lli saak mertebesinin sonuna kadar seyrin tamamlanması i&ccedil;in z&acirc;t tecellilerine muhatap olur ve tam fen&acirc; hasıl olur. (İmam Humeyni, 1382: 436).</p>\n\n<p>\n	Z&acirc;t tevhidi de Hakk&rsquo;ın z&acirc;tına has isimlerin tecellilerinin &acirc;rifin kalbinde hasıl olmasıdır. İmam Humeyni Misbahu&rsquo;l-Hidaye&rsquo;de, z&acirc;t tevhidini ve onu gayrısından tenzih etmeyi ş&ouml;yle tanımlamaktadır:</p>\n\n<p>\n	<span dir=\"RTL\">التوحید الذات</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> اضمحلال الذوات لدی ذاته؛ و التنزیه فی ذلک المقام</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> عدم رؤیة إنّیّة و هویّة</span><span dir=\"RTL\">٬</span><span dir=\"RTL\"> سوی الهویّة الأحدیّة </span>(İmam Humeyni. 1372: 80).</p>\n\n<p>\n	&Acirc;rif, fiil ve sıfatların tevhidi makamına ulaştıktan, fiillerin tamamını ve t&uuml;m sıfatları bir tek merci ve masdara dayandırdıktan sonra varlığın her yanında, mevcudatın b&uuml;t&uuml;n esma ve a&rsquo;yanında, -vahdet ve sadeliğin ta kendisi olan- sonsuz hakikatin kesrete d&ouml;n&uuml;şt&uuml;ğ&uuml; ve tecelli ettiği bir tek mutlak z&acirc;t-ı vahid g&ouml;r&uuml;r yalnızca:</p>\n\n<p>\n	S&uuml;l&ucirc;k erbabının bazısı i&ccedil;in isim ve sıfatların nurdan hicabı da yanabilir, gayptaki z&acirc;ti tecellilere nail olabilir ve kendisini z&acirc;t-ı mukaddese m&uuml;teallik ve sarılmış g&ouml;r&uuml;r. Bu m&uuml;şahedede Hakk&rsquo;ın kayyum ihatasını ve kendi z&acirc;tının fen&acirc;sını şuh&ucirc;d eyler, ayan beyan kendi varlığını ve t&uuml;m varlık &acirc;lemini Hakk&rsquo;ın g&ouml;lgesi olarar g&ouml;r&uuml;r. (İmam Humeyni, 1382: 454).</p>\n\n<p>\n	Başlangı&ccedil;ta a&rsquo;yan ve tezah&uuml;rlerde isimleri tanımaya nail olan ve daha sonra sıfatlar yoluyla z&acirc;tın bilgisine ulaşan &acirc;rifler dışındakilerin tersine, &acirc;rif, z&acirc;tın tevhid makamında, sadece, &ccedil;eşitli isimler ve sıfatlar kisvesinde z&acirc;hir olan Hakk&rsquo;ın z&acirc;tını g&ouml;r&uuml;r. Z&acirc;tın aynasında esma ve a&rsquo;yanın tezah&uuml;r&uuml;n&uuml; m&uuml;şahede eder: &ldquo;Bu, &acirc;rifin orada mahv olduğu ve O&rsquo;nun zuhuru dışında hi&ccedil;bir şey g&ouml;rmediği z&acirc;tın tevhid makamıdır.&rdquo; (İmam Humeyni, 1385, c. 3: 67).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	İmam Humeyni, muasır se&ccedil;kin &acirc;riflerden biri olarak irfani s&uuml;l&ucirc;kun makam ve menzilerini -s&acirc;likin idrakindeki tekam&uuml;l ve y&uuml;celiş mertebeleri a&ccedil;ısından- d&ouml;rt merhaleye ayırmıştır: İlim menzili, iman menzili, itminan menzili ve m&uuml;şahede menzili. İlim makamı, felsefi kesin b&uuml;rhana dayalı -Hikmet-i M&uuml;tealiye prensipleri temelinde- bir d&uuml;nyag&ouml;r&uuml;ş&uuml;ne ulaşma y&ouml;n&uuml;nde &ccedil;aba g&ouml;stermektir. İman makamı, akl&icirc; ve fikr&icirc; doğrulara inan&ccedil;, kabullenme ve kalple teslimiyettir. İtminan makamı, kalb&icirc; imanın zirvesi ve nihayetidir; hakikatleri keşif ve m&uuml;şahedenin serhaddi mesabesindedir. &Acirc;rif s&acirc;likin, ulaştığı takdirde bazı hakikatleri hazır bulunarak ve hicapsız şekilde idrak edip g&ouml;receği son menzil m&uuml;şahede makamıdır. Şuh&ucirc;d menzili de kendi i&ccedil;inde Hakk&rsquo;ın fiil, sıfat ve z&acirc;t tecellilerini m&uuml;şahede olarak &uuml;&ccedil; derece veya mertebeye sahiptir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p>\n	- Amuli, Seyyid Haydar, (1386), Camiu&rsquo;l-Esrar ve Menbau&rsquo;l-Envar, d&ouml;rd&uuml;nc&uuml; baskı, Tahran: İntişarat-i İlmi ve Ferhengi.</p>\n\n<p>\n	- Cevadi Amuli, Abdullah, (1384), Ma&rsquo;rifetşinasi der Kur&rsquo;an, &uuml;&ccedil;&uuml;nc&uuml; baskı, Kum: İsra.</p>\n\n<p>\n	- Dehbaşi, Mehdi ve Ali Asgar Mirb&acirc;kır&icirc;ferd, (1384), Tarih-i Tasavvuf, Tehran: Simet.</p>\n\n<p>\n	- Ensari, Hace Abdullah, (1417), Menazilu&rsquo;s-S&acirc;irin, Tahran: Daru&rsquo;l-Ulum.</p>\n\n<p>\n	- Fenari, Hamza, (1388), Misbahu&rsquo;l-&Uuml;ns, &uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran: Mevla.</p>\n\n<p>\n	- H&uuml;seyinzade, Muhammed, (1389), Ma&rsquo;rifet-i Dini; Aklaniyyet ve Men&acirc;bi (Mecmua-i Ma&rsquo;rifetşinasi-yi Dini 2), Kum: M&uuml;essese-i Amuzeşi ve Pejuheşi-yi İmam Humeyni.</p>\n\n<p>\n	- H&uuml;seyni Tehrani, Muhammed H&uuml;seyin, (1431), Risale-i L&uuml;bb-i Elbab der Seyru S&uuml;l&ucirc;k-i Ulu&rsquo;l-Elbab, onyedinci baskı, Meşhed: Allame Tabatabai.</p>\n\n<p>\n	- İbn T&uuml;rke, (1360) Temhidu&rsquo;l-Kavaid, Tahran: Vezaret-i Ferheng ve Amuzeş-i &Acirc;li.</p>\n\n<p>\n	- İmam Humeyni, Ruhullah, (1370), Ta&rsquo;likat ala Şerhi Fususi&rsquo;l-Hikem ve Misbahu&rsquo;l-&Uuml;ns, ikinci baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	_________________________, (1386), Misbahu&rsquo;l-Hidaye ile&rsquo;l-Hilafe ve&rsquo;l-Velaye, altıncı baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	_________________________, (tarihsiz), Sahife-i İmam, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, (1375), el-Ta&rsquo;lika ale&rsquo;l-Fevaidi&rsquo;r-Radeviyye, Kum: M&uuml;essese-i Uruc.</p>\n\n<p>\n	________________________, (1378), Tefsir-i Sure-i Hamd, d&ouml;rd&uuml;nc&uuml; baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, (1381), Şerh-i Hadis-i C&uuml;n&ucirc;d-i Akl ve Cehl, altıncı baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, (1382), Şerh-i &Ccedil;ehil Hadis, yirmiyedinci baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, (1384), &Acirc;d&acirc;bu&rsquo;s-Salat, onikinci baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, (1385), Takrirat-i Felsefe-i İmam Humeyni, otuzsekizinci baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, Sırru&rsquo;s-Salat, on&uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	________________________, Şerh-i Dua-yi Seher, beşinci baskı, Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	- Kayseri, Davud, (1386), Şerh-i Fususu&rsquo;l-Hikem, tahkik Hasan Hasanzade Amuli, ikinci baskı, Kum: Bustan-i Kitab.</p>\n\n<p>\n	- Meclisi, Muhammedb&acirc;kır, (1375), Biharu&rsquo;l-Envar, ikinci baskı, Tahran: İslamiyye.</p>\n\n<p>\n	- Memduhi, Hasan, (1389), İrfan der Manzar-i Vahy ve B&uuml;rhan (İmam Humeyni&rsquo;nin Misbahu&rsquo;l-Hidaye&rsquo;sinin şerhi), Tahran: M&uuml;essese-i Tanzim ve Neşr-i &Acirc;s&acirc;r-i İmam Humeyni (ks).</p>\n\n<p>\n	- Muallimi, Hasan, (1388), İrfan-i Nazari, Kum: Hacer.</p>\n\n<p>\n	- Nesefi, Azizuddin, (1381), Zubdetu&rsquo;l-Hakaik, ikinci baskı, Tahran: Tahuri.</p>\n\n<p>\n	- Yezdanpenah, Yedullah, (1388), Mebani ve Us&uuml;l-i İrfan-i Nazari, Kum: M&uuml;essese-i Amuzeşi ve Pejuheşi-yi İmam Humeyni.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İrfan-i Nazari kitabının muhterem m&uuml;ellifi ş&ouml;yle demiştir: &ldquo;Kendisi [İmam Humeyni] kitabında [Şerh-i &Ccedil;ehil Hadis] seyr&uuml; s&uuml;l&ucirc;kun menzillerini ve ondan hasıl olan makamları ele almıştır.&rdquo; S&ouml;z&uuml;n devamında ise Şerh-i &Ccedil;ehil Hadis kitabında şerhlerine girilmiş kırk mevzuyu &ldquo;kırk menzil&rdquo; olarak zikretmiştir. Halbuki İmam Humeyni bu kitapta irfan&icirc; s&uuml;l&ucirc;kun menzil ve makamlarını beyan konumunda değildir. Bilakis sadece onların ahlak&icirc; ve irfan&icirc; şerhini yapmayı ama&ccedil;lamıştır. (Daha fazla bilgi i&ccedil;in bkz: Muallimi, 1388: 115-117).</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Metinde &ldquo;muayene&rdquo; (&ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hatırlatmak gerekir ki, İmam Humeyni&rsquo;nin Molla Sadra felsefesini &ouml;ğrenmeye ve onun ilkelerine dayanan bir d&uuml;nyag&ouml;r&uuml;ş&uuml; bina edilmesine yaptığı vurgu ve bu konudaki ısrarı, felsefe ve Hikmet-i M&uuml;tealiye&rsquo;yi sınırlandırdığı ve diğer felsefe okullarını reddettiği manasına gelmemektedir. İmam Humeyni aynı zamanda Meşşai ve İşrak felsefesinden de &ccedil;ok&ccedil;a yararlanmış ve onları da d&uuml;ş&uuml;nce geliştirmede faydalı ve gerekli g&ouml;rmektedir. Bununla birlikte Molla Sadra&rsquo;nın felsefesine &ouml;zel bir alakası ve minnettarlığı vardır.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;<span dir=\"RTL\">الایِمانُ هُوَ إقْراراً باللسانِ و عَقدٌ بِالقَلْبِ و عَمَلٌ بالارکان&rdquo; </span>(Meclisi 1375, c. 44: 73).</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;<span dir=\"RTL\">يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللّٰهِ وَرَسُولِهِ&rdquo; </span>(Nisa 136).</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;<span dir=\"RTL\">وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللّٰهِ إِلاَّ وَهُم مُّشْرِكُونَ&rdquo; </span>(Yusuf 106).</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sufilerin ıstılahında Hakk&rsquo;ta fen&acirc; mertebesi (&ccedil;ev.).</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İmam Humeyni Açısından Sülûkun Makam ve Menzilleri','','publish','closed','open','','imam-humeyni-acisindan-sulukun-makam-ve-menzilleri','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3099',0,'post','',0),(3100,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>Yusuf Tazeg&uuml;n</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde d&uuml;nya &ccedil;apında irfan, tasavvuf ve mistik akımlar bir hayli reva&ccedil;tadır. Zira insanlık maddiyat ile ger&ccedil;ek huzuru bulamayacağını anlamış ve kaybettiği hazinenin aslında yaratılış gayesi olan manevi huzur yahut mistik yaklaşımlar olduğunu anlamıştır.</p>\n\n<p>\n	Fak ne yazık ki hakikat peşinde koşan bir&ccedil;ok insan, bu konudaki bilgilerinin az olmasından dolayı menfaat peşinde koşan kimselerin tuzağına d&uuml;şmektedir. Bu insanlar, k&ouml;t&uuml; hedeflerine ulaşmak i&ccedil;in gen&ccedil;lerin temiz duygularıyla oynuyorlar. Dolaysıyla hakiki irfan ve tasavvufun &ouml;zelliklerini a&ccedil;ıklamak zaruri hale gelmiştir. Bu a&ccedil;ıklanmadığı takdirde irfanın yapıcı ve olumlu olması da, yıkıcı ve olumsuz olması da m&uuml;mk&uuml;nd&uuml;r. Yapıcı ve olumlu irfan, gelişim ve insan&icirc; erdemler y&ouml;n&uuml;ne doğru bir harekettir ve beşer&icirc; t&uuml;m boyutları, potansiyelleri ve istidatları kemale ulaştırır. Yıkıcı ve olumsuz irfan ise, hak yoldan uzaklaştıran, insanlık merdiveninden aşağı yuvarlayan ve ifrat haddinde m&uuml;nzevi yapan sapkın bir harekettir.</p>\n\n<p>\n	&Ouml;zellikle yaşadığımız bu &ccedil;ağda dini kullanarak, insanları s&ouml;zde irfana davet eden ama aslında kendi &ccedil;ıkarlarına &ccedil;ağıran insanların &ccedil;oğalmasıyla; hakiki irfanın ne olduğu ve nasıl bu &uuml;st&uuml;n makamlara ulaşıla bileceğine &ccedil;ok dikkat etmek gerekir. Bunun yolu ise, ilahi &ouml;ğretileri her şeyde olduğu gibi en saf ve temiz haliyle bizlere ulaştıran masumlar, bilhassa Peygamber Efendimiz (s.a.a) ve İmam Ali&rsquo;den (a.s) ge&ccedil;mektedir.</p>\n\n<p>\n	Bu makalemizde &ouml;ncelikle irfanın tanımını yapıp, yaratılış gayesi olduğunu ve herkesin bu yolda ilerlemesi gerektiği hususlarına değindikten sonra; her zaman bizlere ışık kaynağı olan masumlardan ilahi irfanın ve buna ulaşanların &ouml;zelliklerine &ouml;ğrenmeye &ccedil;alışacağız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İrfanın Tanımı</strong></p>\n\n<p>\n	İrfan l&uuml;gatte tanımak, bilmek, anlamak olarak beyan edilmiştir ve daha &ccedil;ok Hak Teala&rsquo;yı tanımak ve marifet sahibi olmak anlamında kullanılmaktadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ragıb İsfahan&icirc;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Mufredatu Elfaz-ı Kur&rsquo;an-ı Kerim adlı eserinde irfanı, bir şeyin d&uuml;ş&uuml;n&uuml;lerek idrakı ve onun eseri hakkında tedebb&uuml;r olarak tanımlar.</p>\n\n<p>\n	Istılahta ise irfan, nefis tezkiyesi ve tasfiyesi sonucu elde edilen &ouml;zel bir ilim ve idraktır. Yani seyr-i s&uuml;l&ucirc;k neticesinde salik bir takım m&uuml;kaşefelere ulaşacak ve bunun sonucunda varlık &acirc;leminin hakikatlerine erişecektir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Elbette irfan bazen de genel olarak, bir şeyin sırrına ermek (y&uuml;zeysel bilginin zıddı) anlamında kullanılmıştır.</p>\n\n<p>\n	Tanım i&ccedil;in İbn Turke Temhidul Kavaid kitabında biraz daha farklı yaklaşımda bulunmuştur. Ona g&ouml;re irfan, insanın &ouml;nceden bildiği fakat sonradan unuttuğu bilgisini yeniden kazanmasıdır, bir diğer tabirle nefis tezkiyesi ve tasfiyesi sonucu elde edilen &ouml;zel bir ilim ve idraktır. Yani seyr-i s&uuml;l&ucirc;k neticesinde salik bir takım m&uuml;kaşefelere ulaşacak ve bunun sonucunda varlık &acirc;leminin hakikatlerine erişecektir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Şeyh Bahai (r.a) Erbain kitabında bunu kabul ederek şunları yazmaktadır:</p>\n\n<p>\n	&ldquo;Birinci tanımadan sonra oluşan gafletin peşi sıra gelen son tanımaya ve bir varlığı derk etmeye marifet denir. Yani insan bir şeyi biliyor sonra ondan gafil oluyor ve bir s&uuml;re sonra aynı şeyi yeniden tanıyorsa, bu son tanıma ilk tanımayla aynıdır, buna ise &ldquo;marifet&rdquo; denir. İşte bundan dolayıdır ki hakikat ehline, irfan ehli denir.&rdquo;</p>\n\n<p>\n	Bedenler yaratılmadan &ouml;nce ruhlar yaratılmıştır, bu ruhlar bir&ccedil;ok i&ccedil;sel şuhut ve nurlara ulaşmıştı ve Allah&rsquo;ın yaratıcı olduğunun farkına varmışlardı. Lakin madde &acirc;lemine gelen ruhlar z&uuml;lmani cisim olan bu bedenlere alışmaya başladılar, kendilerini tamamen maddeye bağımlı hale getirdiler, b&ouml;ylelikle ilk tanıma ve bilgilerini unuttular. Kendi yaratıcıları hakkında gaflete d&uuml;şt&uuml;ler. Bir grup bir&ccedil;ok zorluğa, zahmete ve &ccedil;ileye tahamm&uuml;l ederek; ibadet, zikir ve nefis tezkiyesiyle kendilerini madde &acirc;leminin karanlık zindanlarından kurtarıp, ilk ahitleriyle yeniden buluşturdular. Sonu&ccedil;ta ikinci bir tanıma daha oluştu, ilk tanımadan sonra gelen daha nurlu bir tanıma. İkinci tanımaya d&uuml;nyada ulaşan hakikat ehline &ldquo;arif&rdquo; denir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	&Ccedil;ağımızın en b&uuml;y&uuml;k ariflerinden Merhum İmam Humeyni bu hususta ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;İrfani zevkin iktizası gereği Ahadiyyet, Vahidiyyet ve Tecelliyat mertebelerini konu edinen ve b&uuml;t&uuml;n k&acirc;inatı ve varlıklar silsilesini Cemil-i Mutlak ve Zat-ı Bari Te&acirc;l&acirc;&rsquo;nın bir cemali olduğu ve&ccedil;hiyle g&ouml;r&uuml;p bu &ccedil;er&ccedil;evede inceleyen ilim, İrfan İlmi diye isimlendirilir. Bu ilme vakıf bir kimseye ise Arif denir.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Başka bir yerde daha kapsamlı ve derin bir tanımlamada daha bulunur ki bu, aynı zamanda Kayseri&rsquo;ye y&ouml;neltilen bir eleştiridir:</p>\n\n<p>\n	&ldquo; Ehlullah&rsquo;ın dilinde Hikmet&rsquo;in manası, Şarih&rsquo;in (Kayseri&rsquo;nin) dile getirdiği anlama gelmez. Enbiya&rsquo;ya feyiz yoluyla gelen Hikmet, onun anlattığı anlamda değildir. Zira Hikmet; Allah ve O&rsquo;nun Zati şuununa marifet, Esmai ve Ef&rsquo;ali tecelliyatının Hazret-i İlmi ve Ayni&rsquo;de ki zuhurunu huzuri bir m&uuml;şahedeyle g&ouml;rmek ve Esma ve A&rsquo;yan hazretlerinde cereyan eden terkip ve tağyirlerin nasıl ger&ccedil;ekleştiğini İlm-i Huzuri ile bilmektir. Hikmet ile ilgili şunu da s&ouml;yleyebiliriz; Hikmet, Cila ve İsticla&rsquo;nın kemalini bilmektir. Zira Cila&rsquo;nın kemali, Hakkın tam ve k&acirc;mil bir aynada zuhuru ve İsticla&rsquo;nın kemali ise Hakkın kendi zatını o aynada m&uuml;şahedesidir. Anlamaya &ccedil;alış!&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Velhasıl irfan ilmiyle ilgili b&uuml;t&uuml;n farklı tanımların tek bir &ouml;zde birleştiklerini s&ouml;yleyebiliriz: İrfan, varlığın şahsi ve hakiki anlamda vahdet ve birliğine, hakiki anlamda varoluşun Hakk Te&acirc;la&rsquo;ya mahsus olduğuna ve Zat&rsquo;ın mazhar ve mecralardaki zuhur keyfiyetine dair bir ilimdir.</p>\n\n<p>\n	<strong>Bir hatırlatma:</strong></p>\n\n<p>\n	İslam&rsquo;ın ilk d&ouml;nemlerinde şimdiki ıstılahı manada kullandığımız şekliyle arif kavramına rastlamamaktayız. Şuanda bildiğimiz Rabbani ariflerin &ouml;zelliklerine sahip kimselere rivayetlerde daha &ccedil;ok zahit denilmekteydi. Ş&ouml;yle ki;</p>\n\n<p>\n	Ahlak ve irfan ilminde zahit şu şekilde tarif edilmiştir: Ahiret nimetlerine ulaşmak i&ccedil;in d&uuml;nya nimetlerini &ouml;nemsemeyen ve onları elde etmek i&ccedil;in uğraşmayan kimse. Zahitler d&uuml;nya ve d&uuml;nya işlerinden el etek &ccedil;ekerek, bir k&ouml;şeye &ccedil;ekilip ibadetle meşgul olurlar. Zahitten başka bir de abid vardır, abid ise; cennete girmek ve Allah&rsquo;ın m&uuml;k&acirc;fatına ulaşmak i&ccedil;in ibadet eden kimsedir. Hem ibadet y&ouml;n&uuml;nden ve hem de makam y&ouml;n&uuml;nden, zahit ve abidden daha &uuml;st&uuml;n olanlar ariflerdir. Arif; ne d&uuml;nyanın ve ne de ahiretin nimetlerine &ouml;nem vermez, onun kulluğu d&uuml;nya ve ahiret nimetlerine ulaşmak i&ccedil;in değildir, o sadece Allah&rsquo;a olan sevgisinden dolayı ibadet etmektedir.</p>\n\n<p>\n	Evet, a&ccedil;ıkladığımız şekildeki zahit, abid, arif kavramlarının tanımları ve aralarındaki fark yenidir, İslam&rsquo;ın ilk d&ouml;nemlerinde g&uuml;n&uuml;m&uuml;zdeki anlamlarda kullanılmamaktaydı. Bu y&uuml;zden rivayetlerdeki, zahit kavramı arifi de kapsamaktadır. Diğer bir tabirle; zahitler değişik derecelerde bulunmaktadır, zahitlerin en &uuml;st derecesinde bulunan kimse ariftir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İrfanın Konusu</strong></p>\n\n<p>\n	Ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze mantık, felsefe, fıkıh usul&uuml;, fıkıh ve benzeri ilimlerle ilgili kitaplara baktığımızda hep şu ibareye rastlarız: Her ilmin bir mevzuu vardır ve her ilimde o mevzua bizzat arız olan problemlerden s&ouml;z edilir. Tabi, Allame Tabatabai gibi bazı &acirc;limler, bu h&uuml;km&uuml;n sadece burhani ilimlerde s&ouml;z konusu olabileceğine inanırlar.</p>\n\n<p>\n	Buna g&ouml;re ilim erbapları teorik irfanın konusunu Y&uuml;ce Allah olduğunu s&ouml;ylemişlerdir;fakat teorik irfanın konusu ve bu ilimde tahkik edilen mevzu, asla Hakkın Zat-ı Mukaddesi değildir. Zira arifler, ne isim ve ne de resim isnat edilemeyecek olan Zat&rsquo;ın metni, batını ve hakikatinden s&ouml;z etmezler. Onların m&uuml;talaa ve m&uuml;kaşefe konusu Hakk tealanın taayy&uuml;nleri, zahiri ve batini tecelliyatıdır. Osmanlı d&ouml;neminin &ouml;nemli ariflerinden ve saygın ilim adamlarından İbn Fenari bu ger&ccedil;eği şu ifadelerle dile getirir:</p>\n\n<p>\n	&ldquo;&hellip; (İrfan ilminin) bir tek kendine mahsus konusu, iki irtibat ve&ccedil;hiyle Hakk s&uuml;bhanehu ve tealanın varlığıdır; O&rsquo;nun bizzat kendisi değil. &Ccedil;&uuml;nk&uuml; O, bu itibarla b&uuml;t&uuml;n &acirc;lemlerden m&uuml;stağnidir. O&rsquo;na ne aklın ne de vehmin işaret etmesi dahi olanaksızdır. Zira O&rsquo;nu anlatacak bir tabir bulunamaz. Bu b&ouml;yleyken nasıl O&rsquo;ndan ve ahvalinden bahsedilebilinir ki?&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Dolayısıyla g&ouml;n&uuml;l ehlinin nazarında irfan yolu marifetin en &ouml;nemli yollarından biridir. Onlar bu yolla elde edilen marifetin/tanımanın felsefi ve ilmi tanımadan daha &uuml;st&uuml;n olduğu g&ouml;r&uuml;ş&uuml;ndedirler. İrfan yoluyla elde edilen marifetin bir takım &ouml;nc&uuml;lleri ve şartları vardır. Bu marifet Allah&rsquo;ın inayetine bağlı olan sadece ilmi ve mantıksal &ccedil;abalarla elde edilecek bir marifet değildir. İrfani bilin&ccedil;lenmede zevk ve halin dahli vardır. Zevk ve halde olan da ilmi ve mantıksal kavramlarla ifade edilemez. B&uuml;t&uuml;n v&uuml;cuduyla a&ccedil;lığı veya susuzluğu tatmış olan birisi bu iki hali anlam olarak bilen kişiden farklıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İmam Ali&rsquo;ye G&ouml;re Ger&ccedil;ek İrfan</strong></p>\n\n<p>\n	Nehc&uuml;&rsquo;l Belağa sonsuz irfan denizidir. Bu b&uuml;y&uuml;k ve değerli kitap, hem teorik irfan ve hem de pratik irfanda k&acirc;mil arif ve ariflerin imamı olan insanı k&acirc;milin s&ouml;zlerinin bir kısmıdır. Ariflerin imamı Hz. Ali (a.s.) bu bağlamda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bizler peygamberlik ağacı, risaletin indiği mek&acirc;n ve meleklerin inip &ccedil;ıktığı yeriz; ilmin madeni, h&uuml;km&uuml;n kaynağıyız.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	İmam Ali (a.s) a&ccedil;ısından irfanın hedefi, bireyin tevhit ruhunun y&uuml;celmesinden başka bir şey değildir. İmam Ali (a.s), dinin temelinin Allah&rsquo;ı tanımak ve Hazreti Hakk&rsquo;ı tanımanın kemalinin de O&rsquo;nu tasdik ve birleme olduğunu buyurmaktadır. Bunun neticesinde de insan, yaşamının t&uuml;m boyutlarında ve yaptığı her işte ihl&acirc;slı olabilecektir:</p>\n\n<p>\n	&ldquo;Dinin evveli onu tanımaktır. Tanıyışın kemali, onu tasdik etmektir. Tasdik edişin kemali, onu bir bilmektir. Bir bilişin kemali, ona karşı &ouml;z doğruluğuna (ihl&acirc;sa) ermektir.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	O halde inan&ccedil;lı bir birey irfani makamlara ulaşa bilmek i&ccedil;in, tevhit bakışına sahip olabilmelidir, bunun i&ccedil;in de ilk &ouml;nce inancını kemale erdirmelidir ve Allah&rsquo;la birlikte hi&ccedil; kimseye veya hi&ccedil;bir şeye değer vermemelidir; sadece ger&ccedil;ek mabut ve maşukuna doğru hareket etmelidir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hz. Ali&rsquo;ye g&ouml;re arif olmuş m&uuml;min insanın, Y&uuml;ce Rabbe derin bir bakışı ve O&rsquo;nu tanıyışı vardır. Onu tanımış, onu rab bilmiş, dolayısıyla da &acirc;lemin t&uuml;m idare ve işleyişini onun yed-i kudretinde g&ouml;rm&uuml;şt&uuml;r. İşte bu temel bilince ulaştığından, nahoşluklar karşısında Allah&rsquo;ı itham etmez ve şik&acirc;yette bulunmaz. T&uuml;m malını ve nimetleri Allah&rsquo;ın bir hediyesi olarak g&ouml;r&uuml;r, onların ger&ccedil;ek sahibinin Allah olduğunu bilir ve k&acirc;inatta hi&ccedil;bir kudret ve etki edeni Allah&rsquo;ın şeriki addetmez. B&ouml;ylelikle ilah&icirc; emirlere itaat etmek onun i&ccedil;in kolaylaşır ve bunlardan ka&ccedil;mak i&ccedil;in bahane getirmez. Eğer ondan herhangi bir nimet veya makam alınırsa, bunu kendi &uuml;zerinden alınmış ilahi bir sorumluluk olarak g&ouml;r&uuml;r; rahatsız olmamakla birlikte ş&uuml;k&uuml;r eder. Mevla Emirel M&uuml;minin Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Biz Allah&rsquo;a karşı hi&ccedil;bir şeyin sahibi değiliz ve bir şeye sahip olmayız. O&rsquo;nun bize verdikleri m&uuml;stesna. Allah bize bir şey bağışladığında, bazı sorumlulukları da bize vermiştir. Bizden aldığında da sorumluluğu kaldırmıştır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	İnsan bu bilin&ccedil; ve tanımaya ulaştığında, sorgusuz sualsiz ilah&icirc; emirleri yerine getirecektir ve O&rsquo;nun sakındırdıklarından sakınacaktır. Bu tanıyış, sadece s&ouml;ze ve eyleme değil hatta bireyin kalbinin t&uuml;m hallerine n&uuml;fuz edecektir.</p>\n\n<p>\n	Dediğimiz gibi insanın kemali onun rabbini bilmesi yani irfana ulaşmasıdır. Peki, kul bu ama&ccedil; ve gayeye nasıl ulaşa bilir?</p>\n\n<p>\n	İmam Ali (a.s) a&ccedil;ısından, hidayet &ouml;nderlerinden birinin yol g&ouml;stericiliği ve yardımı olmadan irfanın doruğuna, insan&icirc; kemallere ve hakiki marifete ulaşmak imk&acirc;nsızıdır. Velayeti kabul etmeksizin kim de bu &uuml;st&uuml;n makamlara ulaştığını iddia ederse, mutlak yalancı yahut hakikati tevehh&uuml;mden ayırt edemeyen kimsedir. Bu kimse bir makama ulaşmadığı gibi aksine kendisine tabi olanları da doğru yoldan uzaklaştırıp, bir serabın peşinde s&uuml;r&uuml;kleyendir. Bunu Hazret ş&ouml;yle dile getirmek:</p>\n\n<p>\n	&ldquo;Hakikaten imamlar, Allah&rsquo;ın, kullarına h&uuml;ccetidirler. Onu kullarına tanıtacaktır. Onları tanımayan kimse cennete giremeyecektir. Onları ink&acirc;r edenler ve onların ink&acirc;r ettiği kimseler de cehenneme girecektir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	İmam Ali&rsquo;nin (a.s) Allah marifetine ulaşmak isteyenlere tavsiyesi şudur; irfan yolunun velayet olmaksızın kat edilmesi imk&acirc;nsızdır. Bu yoldan gayrisini kendisine yol edinenler helak olacaklardır ve başkalarını da helak edeceklerdir. O halde velayet odaklılık, irfanın en belirgin &ouml;zelliklerindendir ve onsuz, arif sapkınlıkta seyr-i s&uuml;l&ucirc;k yapmaktadır.</p>\n\n<p>\n	&ldquo;Peygamberinizin Ehl-i Beytine dikkat edin; onların yolundan ayrılmayın; onlara uyun. Onlar, sizi asla doğru yoldan &ccedil;ıkarmazlar; sapıklığa sevk etmezler. Onlar oturdular mı siz de oturun; onlar kalktılar mı siz de kalkın; onların &ouml;n&uuml;ne ge&ccedil;meyin. B&ouml;yle hareket etmezseniz yollarınızı yitirirsiniz; sersemleşir, sapıtır gidersiniz. Onlardan geride kalmayın, yoksa helak olur bitersiniz.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	&ldquo;Onlardadır (Ehl-i Beyt) Kur&rsquo;an&rsquo;ın y&uuml;celikleri; onlardır Rahman&rsquo;ın defineleri, hazineleri. S&ouml;ylerlerse doğru s&ouml;ylerler, ger&ccedil;eklenirler, susarlarsa kimse onları ge&ccedil;memelidir.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Acaba hakiki ilim ve ger&ccedil;ek sul&ucirc;k, Resul&uuml;n evinden olan ledunni ismete sahip bir Allah velisinden başka birisinin eliyle ger&ccedil;ekleşebilir mi? İmam Ali&rsquo;nin (a.s) neden ş&ouml;yle buyurduğu şimdi anlaşılmaktadır:</p>\n\n<p>\n	&ldquo;Ey insanlar! Bana sorun, zira ben g&ouml;klerin yollarını yery&uuml;z&uuml;n&uuml;n yollarından daha iyi bilirim.&rdquo;</p>\n\n<p>\n	Velayete bağlı olmama yahut masumların velayetini kabul etmeme, etkisini bu s&uuml;l&ucirc;kun ileriki aşamalarında kendisini etkin bir şekilde g&ouml;sterecektir ve o durum insan i&ccedil;in kaderdenk bir andır. Ş&ouml;yle ki; Ehlibeyt&rsquo;in rahleyi tedrisatından ge&ccedil;meyenler kendilerini bir yerlere ulaştıklarını sandıkları anda artık ibadeti bırakırlar, ibadetin yakine ulaşıncaya kadar gerekli olduğu ve yakine ulaştıkları i&ccedil;in de artık ibadet etmeleri gerekmediğini savunurlar. Bunlar kulluğu / ibadeti / şeriat kanunlarını y&uuml;zeysel olarak g&ouml;rmekte bu y&uuml;zden bir noktadan sonra bırakıp hakikat ve tarikata ulaştıklarını iddia etmektedirler. Kulluk, ibadet ve şeriatı daha yeni yolda ilerlemeye başlayanlar i&ccedil;in telakki ederler.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Zira bunlara g&ouml;re kurallar maneviyata ulaşmak i&ccedil;indir, maneviyata ulaşanların artık bu gibi kurallara ihtiyacı yoktur.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Fakat Ali b&ouml;yle mi? &Ouml;mr&uuml; boyunca bir an bile Allah&rsquo;a kullukta kusur etmedi, onun d&uuml;nyadaki en b&uuml;y&uuml;k sevinci rabbine karşı ilahi sorumlulukları yerine getirmekti. O sadece ve sadece bir muvahhitti ve tam anlamıyla bir kul idi. Allah&rsquo;ın ibadet evinde doğan Emirel M&uuml;minin yine Allah&rsquo;a ibadet esnasında Allahın ibadet evinde ligaullaha ulaştı. Zira o &ouml;zg&uuml;r insandı, ibadetleri cehennem ateşinden korktuğu yahut cennete tamah ettiği i&ccedil;in değildi, yalnızca rabbine olan aşkından dolayı idi. İmam farzlara dikkat ve ihtimam etme konusunda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Farzları eda etmek gibi bir ibadet yoktur.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Kulluğun amacını da Allah&rsquo;a itaat ve onun emirlerine boyun eğmek olarak beyan etmiştir:</p>\n\n<p>\n	&ldquo;İbadetin amacı, itaattir.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>Allah&rsquo;a Ulaşmak İsteyenler</strong></p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) bir rivayette ibadet edenlerin, Allah&rsquo;a ni&ccedil;in ibadet ettiklerini şu şekilde buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bazıları cehennem ateşinden korktukları i&ccedil;in Allah&rsquo;a ibadet etmektedirler, bunlar k&ouml;leler gibidir. Bazıları da sevap kazanıp, cennete girebilmek i&ccedil;in ibadet ederler, bunlarında ibadeti tacirlerin ibadeti gibidir. Ama diğer bir grup Allah&rsquo;a olan aşklarından dolayı ibadet ederler, işte bu &ouml;zg&uuml;r insanların ibadetidir ve en &uuml;st&uuml;n ibadet budur.&rdquo; <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu mana bir&ccedil;ok rivayette nakledilmiştir, &ouml;rneğin Hz. Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım azabından korktuğum veya cennetine olan tamahımdan dolayı sana ibadet etmiyorum, seni ibadete layık g&ouml;rd&uuml;ğ&uuml;m i&ccedil;in ibadet ediyorum.&rdquo; <a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Bu rivayetlerde Allah&rsquo;a ibadet edenleri &uuml;&ccedil; gruba ayrılmaktadır:</p>\n\n<p>\n	<strong>1- K&ouml;lelerin İbadeti</strong></p>\n\n<p>\n	Allah&rsquo;tan korktukları ve O&rsquo;nun emirlerini dinlemedikleri takdirde cehennem azabına du&ccedil;ar olacaklarını bildiklerinden dolayı ibadet edenlerdir. Bunların ibadet edişleri eski zamanlardaki k&ouml;lelerin efendileri i&ccedil;in &ccedil;alışmalarına benzer; zira k&ouml;le iyi &ccedil;alışmadığı zaman sahibi onu cezalandırmaktaydı, k&ouml;le de sırf dayak yememek i&ccedil;in g&ouml;n&uuml;ls&uuml;zce &ccedil;alışırdı.</p>\n\n<p>\n	<strong>2- Tacirlerin İbadeti</strong></p>\n\n<p>\n	İbadet ettikleri takdirde Allah tarafından b&uuml;y&uuml;k m&uuml;k&acirc;fatlar elde edeceklerini, cennete yerleşerek sonsuza kadar oranın nimetlerinden faydalanacaklarını duyan ve sadece bunlara ulaşmak i&ccedil;in ibadet edenlerdir. Bunların ibadeti de bir mal verip, karşılığında başka bir mal alan tacirlerin ibadetine benzer.</p>\n\n<p>\n	<strong>3- &Acirc;şıkların İbadeti</strong></p>\n\n<p>\n	Ne cehennem azabından korktuklarından ve ne de cennete olan tamahlarından dolayı Allah&rsquo;a ibadet ederler, bilakis onlar Allah&rsquo;ı &ccedil;ok sevdikleri i&ccedil;in ibadet ederler. Bunların ibadeti hi&ccedil;bir şeyin esiri olmayan &ouml;zg&uuml;r insanların ibadeti gibidir. En &uuml;st&uuml;n ve Allah katında en değerli ibadet bu &uuml;&ccedil;&uuml;nc&uuml; grubun ibadetidir.</p>\n\n<p>\n	İmam Sadık (a.s) başka bir rivayette de aynı şekilde ilk iki grubu belirttikten sonra: &ldquo;Ama ben Allah&rsquo;ı &ccedil;ok sevdiğim i&ccedil;in O&rsquo;na ibadet ederim&rdquo; diye buyurmaktadır. <a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	En &uuml;st&uuml;n ibadet; Allah&rsquo;ı ibadete layık g&ouml;r&uuml;p, ona itaat uğruna her t&uuml;rl&uuml; zorluk ve sıkıntılara katlanarak yapılan ibadettir. B&ouml;yle ibadet eden kul g&ouml;nl&uuml;n&uuml; sadece Allah&rsquo;a vermiştir, Allah&rsquo;ın yanına varmak, O&rsquo;nun rızasını kazanmak; bu kul i&ccedil;in cennet ve cennetin i&ccedil;indeki b&uuml;t&uuml;n nimetlerden daha değerlidir. D&uuml;nyada nasıl ki, insan birini sevdiği zaman bir an sevgilisine ulaşmak i&ccedil;in b&uuml;t&uuml;n zorluklara katlanıp, bir&ccedil;ok lezzetleri bırakır, sevdiğini bir defa dahi g&ouml;rmek i&ccedil;in soğuk sıcak dinlemez, sabahlara kadar uyanık kalır, aynı şekilde Allah&rsquo;ı sevenler de onunla bir an g&ouml;r&uuml;şmek i&ccedil;in ibadetin her t&uuml;rl&uuml; &ccedil;etinliğine katlanır.</p>\n\n<p>\n	Merhum Allame Tabatabai bu konuları geniş&ccedil;e a&ccedil;ıkladığı Risalet&rsquo;&uuml;l Vilaye adlı bir eser kaleme almıştır. Kitapta Y&uuml;ce Allah&rsquo;a ulaşmanın sadece peygamberler ve masum imamlar i&ccedil;in olmadığını diğer insanların da O&rsquo;na ulaşa bileceğini geniş&ccedil;e ispatlamakta ve şunları s&ouml;ylemektedir:</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ı şuhudun, her insan i&ccedil;in m&uuml;mk&uuml;n olduğunu ispatladıktan sonra, bu kemale hangi yollarla ulaşılacağını a&ccedil;ıklamaya &ccedil;alışalım:</p>\n\n<p>\n	Zahitler ve Abidler: Onlar d&uuml;nyanın fani olduğunun farkına varmışlardır, yalancı d&uuml;nyaya g&ouml;n&uuml;l bağlamayıp, Allah&rsquo;a ibadete y&ouml;nelmişlerdir. Başka insanları da ebedi olan azaptan korkutarak, Allah&rsquo;a ibadete davet etmektedirler. Allah korkusu kalplerini kaplamıştır, &ouml;l&uuml;m s&uuml;rekli g&ouml;zlerinin &ouml;n&uuml;ndedir, bu y&uuml;zden de d&uuml;nya i&ccedil;in &ccedil;abalama kalplerinden &ccedil;ıkmış, tek gayretleri ahiret i&ccedil;in &ccedil;abalama olmuştur. Tek bir amacı var, d&uuml;nyadan uzak durup Allah&rsquo;ın hoşnutluğunu kazanmak. Bunun i&ccedil;in de nefsini tezkiye eder, salih ameller yapar, g&uuml;nahtan uzak durup, takvalı olur. Ama b&uuml;t&uuml;n bunların hepsini, sadece cennetin g&uuml;zel nimetlerine ulaşıp, cehennemin elemli azabından kurtulmak i&ccedil;in yapmaktadır.</p>\n\n<p>\n	Bu iki grubu biraz dikkatlice incelersen, bunların aslında kendilerini &ccedil;ok sevdiklerinden ibadet ettiklerini g&ouml;receksin. Sadece cismani boyutu hedeflediğinden daha fazlada kemale doğru ilerleyemez, her ne kadar s&ouml;zde gaibe ulaştığını g&ouml;sterse de aslında madde &ouml;tesinden hi&ccedil;bir şey bilmemektedir. Ahirette bunlar i&ccedil;in yalnızca yapmış oldukları iyi amellerin karşılığı verilir.</p>\n\n<p>\n	Arifler, &Acirc;şıklar: Onların kalplerini sevgi kaplamıştır, b&uuml;y&uuml;k bir istekle ligaullaha ulaşma peşindedir, bu hedef g&ouml;nl&uuml;n&uuml; ateşlendirmiş, h&uuml;z&uuml;nl&uuml; kılmış, aklını almış, d&uuml;nyadan ve ahiret nimetlerinden soğutmuştur. Onun tek arzusunun mahbuba yani y&uuml;ce Allah&rsquo;a ulaşmak olduğunu g&ouml;r&uuml;rs&uuml;n. &Acirc;şık olduğu Allah d&uuml;nyayı sevmediği i&ccedil;in o da d&uuml;nyayı sevmez, eğer Allah d&uuml;nyayı &ouml;vecek olsaydı, her ne kadar fani olduğunu bilse bile o da d&uuml;nyayı &ouml;verdi. Allah, ahireti &ouml;vd&uuml;ğ&uuml; i&ccedil;in o da ahireti &ouml;ver ve eğer Allah ahireti yerseydi, her ne kadar g&uuml;zel olduğuna kesin inansa bile o da yererdi.</p>\n\n<p>\n	Seven i&ccedil;in en b&uuml;y&uuml;k azap sevgilisinden ayrı kalmaktır. Sevdiğinin ondan y&uuml;z &ccedil;evirmemesi ve ona ulaşma yolunun nefsi tanımak olduğunu bildikten sonra, hi&ccedil; bir şeye g&ouml;n&uuml;l bağlamaz. Nefsinde bulunan k&ouml;t&uuml; sıfatları temizleyip, yerine g&uuml;zel sıfatları yerleştirmeye başlar. Ama nefsini tezkiye etmeye &ccedil;alışması da Allah istediği i&ccedil;indir, cehennemden korktuğu veya cenneti istediği i&ccedil;in değil. B&uuml;t&uuml;n bunları hi&ccedil;bir karşılık beklemeden Allah i&ccedil;in yapar ve b&uuml;t&uuml;n bu aşamalarda nefsine g&uuml;venmek mi asla, aksine tek g&uuml;vendiği Allah&rsquo;tır.</p>\n\n<p>\n	Arifler &Acirc;şıklardır, İrfanın Hedefi ise İlah-i Aşktır</p>\n\n<p>\n	Allah aşkına ulaşma, varoluşun hikmeti ve felsefesidir, Allah&rsquo;ın evi olan kalbe yalnızca Allah&rsquo;ı yerleştirmek İslam irfanının yeg&acirc;ne gayesidir. Y&uuml;ce Allah, Kuran&rsquo;da insanları yaratmasındaki hikmeti ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;İnsanları ve cinleri bana ibadet etsinler diye yarattım.&rdquo;</p>\n\n<p>\n	Lakin ne bizim ibadetlerimizin yaratıcıya bir faydası var ve ne de g&uuml;nahlarımızın O&rsquo;na bir zararı, &ouml;yleyse yaratılışımızın niha-i nedeni olamaz bu. İmam Bakır (a.s) nihai nedeni ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Ey, li ye&rsquo;rifun-insanları ve cinleri bana ibadet etsinler diye yarattım ki, bu şekilde bana arif olsunlar / beni tanısınlar.&rdquo; Tanımak peşi sıra sevgiyi getirir. Demek ki sevmek i&ccedil;in yaratıldık ve Hak Te&acirc;l&acirc;&rsquo;nın bizi sevmesi i&ccedil;in. Duu&rsquo;l Lemeat risalesinde ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Sabah hadisinde ş&ouml;yle denmektedir: Davud Allahu Te&acirc;la&rsquo;ya sordu: &lsquo;Mahl&ucirc;katı neden yarattın?&rsquo; Allah ş&ouml;yle buyurdu: &lsquo;Ben gizli bir m&uuml;cevher idim, tanınmak istedim (sevdim) ve mahl&ucirc;katı yarattım ki tanınayım.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	İbn Turke&rsquo;ye g&ouml;re bu hadisten &ccedil;ıkan anlama g&ouml;re Allah tebareke ve teala varlığını izhar etmek i&ccedil;in ilk belirlediği ilişki sevgi ve aşktır. &Ccedil;&uuml;nk&uuml; tanınmayı sevdi. Bu sevgi temelinde yaratışını başlattı. Yani yaratılışın temeli aşk idi ve onun sonu da başlangıca d&ouml;n&uuml;şten başka bir şey değildir.</p>\n\n<p>\n	Eğer sevgiyle aşkı eş anlamlı kabul edersek ariflerin aşk babında beyan ettiklerinin k&ouml;k&uuml;n&uuml;n Kuran&rsquo;da olduğunu ve nefsin hevasıyla s&ouml;ylenmiş boş s&ouml;zler olmadığını kabul etmemiz gerekiyor. İbn T&uuml;rke-i İsfahani k&acirc;inattaki ilk belirginlik ve zuhur &acirc;lemindeki ilk zuhurun aşk olduğunu ispat etmek i&ccedil;in ayet ve rivayetlerden istifade ettiği gibi akli ilişkilerle de s&ouml;z&uuml;n&uuml; teyid ettiriyor. Ona g&ouml;re hakimler ve feylesofların kitaplarında ispat edilmiş her t&uuml;rl&uuml; hareketin bir kaynağı olması gerekir ki bu kaynak bir t&uuml;r eğilim olarak nitelendirilebilir. Sainuddin&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re harekete eğilim hareketten &ouml;nce olup hareketin kaynağıdır.</p>\n\n<p>\n	Şeyh Şehabuddin Suhreverdi&rsquo;ye g&ouml;re marifet makamı sevgi makamından &ouml;ncedir. Ona g&ouml;re aşk alemine ulaşmanın yolu marifet ve sevgi yoludur. &ldquo;Sevgi sona varınca ona aşk derler. Aşk sevgiden daha &ouml;zeldir. Zira her aşk sevgidir ama her sevgi aşk değildir. Sevgi marifetten daha &ouml;zeldir. &Ccedil;&uuml;nk&uuml; her sevgi marifettir ama her marifet sevgi değildir. Marifetten iki zıt şey doğar. Bunlar sevgi ve nefrettir. Zira marifet ya cismani bir şeyle ya da ruhani bir şeyle uyumlu olacaktır. Ki buna sırf hayır denir. Mutlak kemaldir. İnsan nefsi bunun talibidir. Kendisini oraya ulaştırıp kemal elde etmek ister. Ya da cismani olsun ruhani olsun kendisine uyumlu olmadığı sırf şerdir. Mutlak eksikliktir. İnsan nefsi daima s&uuml;rekli ondan ka&ccedil;ar ve ondan doğal bir nefreti vardır.</p>\n\n<p>\n	Birinciden sevgi doğar, ikinciden d&uuml;şmanlık/nefret. &Ouml;yleyse &ouml;nce marifet, ikinci sevgi &uuml;&ccedil;&uuml;nc&uuml;s&uuml; da aşk aşamasıdır. İki aşamayı yani marifet ve sevgi aşamasını merdiven yapmadık&ccedil;a hepsinin &uuml;st&uuml;nde olan aşk alemine ulaşamaz. &ldquo;Hutveteyn ve gad vasalat&rdquo;in manası budur. Aşk alemi marifet ve sevgi aleminin intihası olduğu gibi derin alimlerin ve ilahi hakimlerin de intihasıdır.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	M&uuml;şahede ettiğiniz gibi Suhreverdi&rsquo;nin nazarında aşk makamına varmak iki temel adımı yani marifet ve muhabbet adımlarını atmadan m&uuml;mk&uuml;n değildir. Başka bir deyişle denilebilir ki aşkın &ouml;ncesinde marifet yoksa a&ccedil;ıklanabilir bir anlamı yoktur ve bir nevi hayvani i&ccedil;g&uuml;d&uuml; haddindedir.</p>\n\n<p>\n	İbn Turke, İbn Arabi ve Suhreverdi&rsquo;nin dışında yine ariflerin &ccedil;oğu aşk hakkında konuşmuşlardır ve onun had ve tanımdan &ouml;tede olduğunu s&ouml;ylemişlerdir. Hace Abdullah Ensari, Muhabbetname risalesinin el-aşk babında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Eğer aşka bağlandıysan kurtuluş arama. Eğer aşkın maktul&uuml;ysen kısas arama. Aşk yakan bir ateştir. Sonsuz bir denizdir. Hem candır, hem de canın cananıdır. Sonsuz bir hikayedir. Dermansız bir derttir. Akıl onu anlamakta şaşkındır. Kalbin onu anlamaya g&uuml;c&uuml; yetmez. A&ccedil;ığı gizleyen, gizliyi a&ccedil;andır. Eğer suskunsa kalbi b&uuml;y&uuml;t&uuml;r. Kendisinin dışındakinden temizler. Aşk dert değildir ama dert getirir. Bela değildir ama başa bela getirir. Hayatın sebebi olduğu gibi &ouml;l&uuml;m&uuml;n de sebebidir. Rahatlığın mayası olduğu gibi afetin de pirayesidir. Sevgi sevgiyi yakar sevgiliyi değil. Aşk isteyeni yakar isteneni değil&hellip;&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Hicri beşinci y&uuml;zyılda yaşamış Rabia-i Adeviye irfan d&uuml;nyasında aşktan bahseden ilk arifelerdendir. O sadece d&uuml;nyadan ve onda ne varsa her şeyden el &ccedil;ekmekle kalmamış ahiretteki tek arzusu da Allah&rsquo;la buluşmaktan başka bir şey değildi.</p>\n\n<p>\n	Şeyh-i Attar bu coşkun arifin bazı m&uuml;nacatlarını zikretmiştir. Bu m&uuml;nacatlarda Allah&rsquo;a ş&ouml;yle arz ediyor:</p>\n\n<p>\n	&ldquo;İlahi bana d&uuml;nyadan verdiğin her şeyi d&uuml;şmanlarına ver. Ahiretten de ne kısmet ettirdiysen dostlarına ver. Bize sen yetersin.&rdquo; &ldquo;Allah&rsquo;ım eğer sana cehennem korkusundan ibadet ediyorsam beni cehennemde yak. Eğer cenneti umarak sana ibadet ediyorsam bana haram et onu. Eğer senin i&ccedil;in sana ibadet ediyorsam cemalini benden esirgeme&rdquo; &ldquo;İlahi eğer yarın beni cehenneme g&ouml;nderirsen feryad ederim: seni seviyordum sevenlere b&ouml;yle mi yapılır? İlahi d&uuml;nyadan benim işim ve arzum senin zikrindir. Ahiretteki arzum da senin likandır. Sen ne istersen &ouml;yle yap!&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Dolayısıyla aşk irfanın en &ouml;nemli konularından başlıcası ve aynı zamanda irfanın nihai gayelerinden biridir. B&uuml;y&uuml;k arif ve hakiki manada teorik irfanın kurucularından İbn Arabi, aşk ve muhabbeti dini, imanı olarak g&ouml;rmekte bu konuda şunları s&ouml;ylemekte:</p>\n\n<p>\n	&ldquo;Aşkı tarif eden, onu tanımamış demektir. Aşk kadehinden bir yudum almamış kişi onu tanımamıştır. Bu kadehten doyduğunu s&ouml;yleyen kimse de onu tanımamış demektir. &Ccedil;&uuml;nk&uuml; aşk, insanın asla doyamayacağı bir şaraptır.&rdquo;</p>\n\n<p>\n	Yine Fut&ucirc;hatu&rsquo;l-Mekkiye&rsquo;de ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Allah muhiblerinin kalbi yarıldı ve onlar Rablerinin celal ve azametini kalp nuruyla g&ouml;rd&uuml;ler. Bedenleri evrensel, ruhları melekuti ve akılları semavidir. Meleklerin safları arasında salınarak y&uuml;r&uuml;r ve O&rsquo;nu aynu&rsquo;l-yakin m&uuml;şahede ederler. G&uuml;&ccedil;leri yettiğince O&rsquo;na ibadet ederler. &Uuml;stelik de ne cennet tamahı, ne de cehennem korkusuyla. Sadece ve sadece O&rsquo;na olan muhabbetleriyle.&rdquo;</p>\n\n<p>\n	Dr. Kasım Gani, muhabbet bahsinde bir başka yerde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;&Acirc;rifin muhabbet ve aşk meselesindeki inancından ortaya &ccedil;ıkan şudur ki, aşk, ilah&icirc; bir g&uuml;d&uuml; ve semavi ilhamdır. Onun yardımıyla insan kendisini tanıyabilir ve alınyazısına vakıf olabilir. Ruh, Allah&rsquo;tan sadır olmuştur. D&uuml;nya yaratılmadan &ouml;nce ise Allah&rsquo;ın elindeydi. Bir bedene ait olduktan sonra evinden ve vatanından uzak, hep asli vatanı ve evini d&uuml;ş&uuml;nen bir gurbet&ccedil;i olarak sufi şairlerin aşk &ouml;yk&uuml;lerine konu olmuştur. Mevzu; Leyla ve Mecnun, Yusuf ve Z&uuml;leyha, Vamık ve Azra, Ferhat ve Şirin, Selaman ve Ebsal gibi hik&acirc;yelerde şairin edebi zevki, hali ve sanatına g&ouml;re &ccedil;eşitli şekillerde ve binlerce tabirle ifade edilmiştir; g&uuml;l ve b&uuml;lb&uuml;l, mum ve pervane vs. gibi. Allah&rsquo;tan sadır olan ruh bazen eşinden ayrı d&uuml;şm&uuml;ş g&uuml;vercine benzetilir. Kimi zaman da, kamışlıktan kesilmiş ve ayrılıklar vasıtasıyla h&uuml;z&uuml;nl&uuml; bir ses &ccedil;ıkartıp erkek ve kadınların inlemesine neden olan neye. Bazen d&uuml;nya tuzağına yakalanmış bir şahine benzetilir. Bazen de kafese kapatılmış bir papağana veya yuvada nasibine bir k&ouml;şe d&uuml;şen simurga. Yahut karaya vuran balığa ya da yoksullaşan şaha. B&uuml;t&uuml;n bu temsiller, Eflatun&rsquo;un işr&acirc;k hikmetinin ilkelerinden birini hik&acirc;ye ederler. Yani &ldquo;tek olanın bir tek olana doğru u&ccedil;uşu&rdquo;. Sufiler, her par&ccedil;acığın kendi cinsine ve aslına doğru hareket ettiğini s&ouml;yler. İnsan, sevdiği şeyden ibarettir. Mahbubun sıfatlarını ve hakiki maşuku, yani Allah&rsquo;ı elde et ki O&rsquo;nda yokolasın ve O olasın. &ldquo;İnsan, sevdiği şeyden ibarettir.&rdquo; ilkesi, Aziz Augustinus&rsquo;un s&ouml;z&uuml;ne &ccedil;ok benzemektedir: &ldquo;İnsan, sevdiği şeydir. İnsan eğer taşı severse kendisi de taş h&uuml;km&uuml;nde olur. Eğer insanı severse insan olur. Eğer Tanrıyı severse ne olacağını s&ouml;ylemeye c&uuml;ret edemeyiz. &Ccedil;&uuml;nk&uuml; kalkar &lsquo;Tanrı olur&rsquo; dersek bizi taşlarlar.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Evet, arifler i&ccedil;in varsa da yoksa da aşktır, onlar, her şeyden &ouml;nce Allah&rsquo;ı severler ve başkalarına karşı al&acirc;kayı da O&rsquo;nun sevgisine bağlarlar, sevgileri O&rsquo;ndan &ouml;t&uuml;r&uuml;d&uuml;r, zira ger&ccedil;ekten seven sevdiğinin sevdiğini de sever. Allah&rsquo;ı sevenin peygamberlerinden, imamlardan, m&uuml;minlerden birini sevmemesi m&uuml;mk&uuml;n m&uuml;d&uuml;r? İlah-i aşka ulaşan arifler , her şeyden &ouml;nce ve her şeyin &ouml;n&uuml;nde, mutlak Mahbub olarak Allah&rsquo;a g&ouml;n&uuml;l verir; sonra da O&rsquo;ndan &ouml;t&uuml;r&uuml;, başta Resul&uuml;n&uuml; ve imamları sonra Allah dostlarını sever. M&uuml;minler, nebileri ve imamları severken meseleyi Allah sevgisine bağladıkları gibi anne-baba, eş, arkadaş, &uuml;stad... gibi şeylere karşı sevgilerini de onların Allah&rsquo;la m&uuml;nasebetlerine bağlarlar. Hatta d&uuml;nyayı bile severler, &ccedil;&uuml;nk&uuml; bu d&uuml;nya Allahın ayeti, g&uuml;zel isimlerinin tecellig&acirc;hı ve &ouml;teki d&uuml;nyanın mazraasıdır.</p>\n\n<p>\n	Sevgi tanımaya bağlı olduğu i&ccedil;in, herkesin kendisine g&ouml;re bir sevgi mertebesi bulunmaktadır. İnsanların inan&ccedil; mertebelerine g&ouml;re sevgi mertebeleri vardır. Bir kul, ilmel yakinden aynel yakine, ondan sonra da hakkel yakine ge&ccedil;erek marifetini derinleştirebilir ve marifetinin derinliği nispetinde de Allah&rsquo;a olan aşkını derinleştirebilir, daha engin bir Allah sevgisine erişir. Yakzeyle uyanan bir kul, t&ouml;vbe ettikten sonra yakin koridoruna girer ve sonra sabırla Allah&rsquo;a kul olup bu şekilde tanımasını &ccedil;oğaltırsa bir s&uuml;re sonra aşk makamına ulaşabilir.</p>\n\n<p>\n	Bu makama yani irfanındaki en &uuml;st makama ulaşa bilmek i&ccedil;in insan &ouml;z&uuml;nden ge&ccedil;melidir. Yani benliği bir kenara bırakarak sadece Allah&rsquo;ı g&ouml;rmeli, onun i&ccedil;in var olmalı ve tevazu, huşu, huzu ile benliğinden, gururundan, kibrinden sıyrılmalıdır. Mesnevi&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Kimsin?&rdquo; diye seslenir kapısını &ccedil;alana. Aşka tutulan &acirc;şık &ldquo;benim&rdquo; der. Ve tekrar seslenir sevgili. &ldquo;Burada iki kişiye yer yok. G&ouml;nl&uuml;m teki arzular.&rdquo; Aradan yıllar ge&ccedil;er, seven yeniden sevdiğinin evine gelir, lakin bu sefer kapının tokmağına dokunan &acirc;şık, benlik libasından sıyrılmıştır. Vahdete adım atar, bırakır ikiliği, k&uuml;fr&uuml; bırakır, &ccedil;okluğu bırakır, sevdiğinde fani olur, aşkın bekasını bulur. &ldquo;Sen&rsquo;im&rdquo; der. Sonra sevdiğinin sesini duyar, &ldquo;şimdi oldu, gir i&ccedil;eri&rdquo; diye.</p>\n\n<p>\n	Kendilerini kendi &ouml;nlerinden itenler, Rablerini tanıyanlar, h&acirc;sılı kelam İlah-i aşka ulaşanlar artık cenneti de istemezler, zira ondan daha g&uuml;zeline ulaşmışlardır. B&ouml;yle bir şuur kazanan kul artık d&uuml;nyayı ne yapsın. İlahi inayetlerle pervane olmayı, yanmayı ve b&uuml;t&uuml;n varlığını sevgili yolunda feda etmeyi &ouml;ğrenir. Gecenin zifiri karanlığında onun tek sırdaşı Allah&rsquo;tır ve sadece yıldızlar g&ouml;zyaşlarını siler, isteklerini yalnız ıssız ovalar duyar ve seher kuşu onunla beraber figan eder.</p>\n\n<p>\n	&ldquo;Ey Ahmet! Ş&uuml;phesiz ahiret ehli Rablerini tanıdıktan sonra yemek onlara afiyet olmadı ve hatalarını anladıktan sonra hi&ccedil;bir musibet onları meşgul etmedi. Hatalarına ağlarlar, nefislerini kınar, onu sevindirmezler, ş&uuml;phesiz ahiret ehlinin rahatlığı &ouml;l&uuml;mledir. Ve ahiret, ariflerin rahatlığa kavuşmasıdır. G&ouml;zyaşları sırdaşları olmuştur. Oturup durdukları kimseler, sağlarında ve sollarlıda y&uuml;r&uuml;yen meleklerdir. Onların m&uuml;nacatı, arşların &uuml;zerindeki azamet sahibi Allah&rsquo;ladır. Ş&uuml;phesiz ahiret ehlinin kalpleri g&ouml;n&uuml;llerinde sıkılmıştır. Ş&ouml;yle derler, ne zaman fena evinden, beka evine kavuşacağız?&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	İnsanoğlu şu &ouml;l&uuml;ml&uuml; d&uuml;nyada her şeyini kaybetmeden &ouml;nce, Onun tarafından sevilmek, &ouml;l&uuml;m anında onun tarafından hoşnutlukla karşılanmak istiyorsa; Allah&rsquo;ı tanıması gerekir, Allah&rsquo;ı ya aklen, ya kalben ya da hissen hi&ccedil; unutmaması, daima hatırda tutması; her tarafta Onu arayıp, her yerde Onu anması gerekir.</p>\n\n<p>\n	Bu uğurda alınlarının terini, g&ouml;zlerinin yaşını akıtanlar, nice zorluklara tebess&uuml;mle &ldquo;hoş geldin&rdquo; diyenler ve bu uğurda bedel &ouml;deyenler elbet bir g&uuml;n en sevgiliyi kalp g&ouml;zleriyle g&ouml;receklerdir, ondan sonrada bir daha ondan başkasına temaşa etmeyeceklerdir. D&uuml;nyada ilahi aşkın ağır faturasını &ouml;deyenleri ukba&rsquo;da ise şunlar bekliyor:</p>\n\n<p>\n	&ldquo;İzzet ve celalime yeminler olsun ki, hi&ccedil; ş&uuml;phesiz O&rsquo;nu (d&uuml;nyada Allah&rsquo;ın aşkına ulaşan kimse) mutlu bir hayatla dirilteceğim. &Ouml;l&uuml;m anı geldiğinde canını almak i&ccedil;in Azrail&rsquo;i yahut başka bir meleği g&ouml;ndermem, benim kendim bizzat canını alınırım. Sonra g&ouml;klere, b&uuml;t&uuml;n kapılarını Onun i&ccedil;in a&ccedil;masını emrederim ve Onunla aramda olan b&uuml;t&uuml;n hicapları kaldırırım.</p>\n\n<p>\n	Cennete ve hurilere Onun i&ccedil;in s&uuml;slenmeyi, meleklere Onu karşılamak i&ccedil;in sıraya girip selamlamalarını, ağa&ccedil;lara meyvelerini vermeyi, meyvelere de Onun i&ccedil;in d&ouml;k&uuml;lmelerini emrederim.</p>\n\n<p>\n	Arşın altında olan r&uuml;zg&acirc;rlardan bir r&uuml;zg&acirc;ra emredeceğim ki, k&acirc;fur ve ezfer miskinden olan bir dağı y&uuml;kseltsinler ve ateşi olmayan bir odunla onu dumanlandırsınlar. Onunla kendi aramda bir engel olmaksızın, cennete yerleştirmelerini emrederim. Onun ruhunu aldığımdaysa ş&ouml;yle derim:</p>\n\n<p>\n	&mdash;Hoş geldin, derg&acirc;hımıza mutlulukla gir. Kendi l&uuml;tf&uuml;mle y&uuml;cel, sana rahmetimi ve s&uuml;rekli nimetler i&ccedil;erisinde sonsuza kadar kalacağın cennetleri m&uuml;jdeliyorum. Hi&ccedil; ş&uuml;phesiz en b&uuml;y&uuml;k m&uuml;k&acirc;fat yalnızca Allah&rsquo;ın yanındadır.</p>\n\n<p>\n	Ey Peygamberim! Keşke meleklerin nasılda bu m&uuml;min kulumun ruhunu bir birlerine verdiklerini g&ouml;rseydin. Keşke&hellip;&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ariflerin &Ouml;zellikleri</strong></p>\n\n<p>\n	&Ouml;nceden de belirttiğimiz gibi, İslam&rsquo;ın ilk d&ouml;nemlerinde ve rivayetlerde g&uuml;n&uuml;m&uuml;zde kullandığımız haliyle &ldquo;irfan&rdquo; kavramı kullanılmamaktaydı; bununla birlikte maksudumuz olan ariflerin &ouml;zellikleri bir&ccedil;ok ayet ve rivayette farklı nitelendirmelerle karşımıza &ccedil;ıkmaktadır. &Ouml;rneğin Kuran&rsquo;da &ldquo;İbadur Rahman&rdquo; olarak karşımıza &ccedil;ıkarken, Mira&ccedil; hadisinde &ldquo;Ahiret ehli&rdquo; olarak &ccedil;ıkmaktadır. Yine Hz. Ali Muttakiler&rdquo; buyurarak bu ariflerin &ouml;zelliklerini bildirirken, İmam Sadık da &ldquo;Evliyaullah&rdquo; diye bahsetmektedir.</p>\n\n<p>\n	Cerir-i, İmam Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğunu naklediyor: Allah Resul&uuml; (s.a.a) buyurdu ki:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı azametiyle tanıyan birisi diline h&acirc;kim olur, karnını haram maldan korur, oru&ccedil; tutar ve ibadet eder. Ş&ouml;yle soruldu: Ey Allah&rsquo;ın Resul&uuml;! Anamız babamız sana feda olsun, bunlar Allah dostlarını sıfatları değil mi? Hazret s&ouml;z&uuml;ne ş&ouml;yle devam etti: Allah&rsquo;ın dostları sustukları zaman tefekk&uuml;r ederler, baktıkları zaman bakışları ibrettir, konuştukları zaman s&ouml;zleri hikmet ve halkın arasında y&uuml;r&uuml;d&uuml;klerinde adımları bereketlidir. Eğer Allah onlar i&ccedil;in belirli bir vakit tayin etmeseydi; azaba olan korkularından ve sevaba olan iştiyaklarından ruhları bedenlerinde bir an bile kalmazdı.&rdquo;</p>\n\n<p>\n	Ş&ouml;yle bir sonu&ccedil; &ccedil;ıkara biliriz; bu hadis ariflerin şu en &ouml;nemli sıfat ve &ouml;zelliklerini a&ccedil;ıklıyor:</p>\n\n<p>\n	<strong>1- Susmak, 2- A&ccedil;lık, 3- Nefsi zahmete d&uuml;ş&uuml;rmek, 4- D&uuml;ş&uuml;nmek, 5- Allah&rsquo;ı anıp, O&rsquo;nu zikretmek, 6- İbret almak, 7- Hikmetli konuşmak, 8- İnsanlara bereket ve hayır ulaştırmak, 9- Korku, 10- &Uuml;mit.</strong></p>\n\n<p>\n	Y&uuml;ce Allah Mira&ccedil; hadisinde ise o &ccedil;ok sevdiği ve kendisine ulaşan arif kimselerden bahsederken onları d&uuml;nya ehli değil de ahiret ehli olarak adlandırmakta ve m&uuml;teakiben en belirgin &ouml;zelliklerini ş&ouml;yle sıralamaktadır:</p>\n\n<p>\n	<strong>1- Y&uuml;zleri İncedir</strong></p>\n\n<p>\n	<strong>2- Hay&acirc;ları &Ccedil;oktur</strong></p>\n\n<p>\n	<strong>3- Akılsızlıkları Azdır</strong></p>\n\n<p>\n	<strong>4- Faydaları &Ccedil;oktur</strong></p>\n\n<p>\n	<strong>5- Hileleri Azdır</strong></p>\n\n<p>\n	<strong>6- İnsanlar Onların Elinden Rahattadır</strong></p>\n\n<p>\n	<strong>7- &Ouml;l&ccedil;&uuml;l&uuml; Konuşurlar</strong></p>\n\n<p>\n	<strong>8- Muhasebe Yaparlar</strong></p>\n\n<p>\n	<strong>9- Nefislerini Hep Azarlarlar</strong></p>\n\n<p>\n	<strong>10- G&ouml;zleri Uyusa Bile G&ouml;n&uuml;lleri Uyumaz</strong></p>\n\n<p>\n	<strong>11- Her an Allah&rsquo;ı Anarlar</strong></p>\n\n<p>\n	<strong>12- Her zaman Hamd ve Ş&uuml;k&uuml;r Ederler</strong></p>\n\n<p>\n	<strong>13- Allah&rsquo;tan Gafil Olmazlar</strong></p>\n\n<p>\n	<strong>14- Aşırıya Gitmezler</strong></p>\n\n<p>\n	<strong>15- Onlar İ&ccedil;in Herkes &Ouml;l&uuml;, Yalnız Allah Diridir</strong></p>\n\n<p>\n	<strong>16- Bağışlayan Kimselerdir</strong></p>\n\n<p>\n	<strong>17- G&ouml;zlerinde D&uuml;nya ve Ahiret Birdir</strong></p>\n\n<p>\n	<strong>18- Nefisleriyle M&uuml;cadele Halindedirler</strong></p>\n\n<p>\n	<strong>19- İradeleri G&uuml;&ccedil;l&uuml;d&uuml;r</strong></p>\n\n<p>\n	<strong>20- Kalplerinde Yalnız Allah Vardır</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p>\n	1- Kur&rsquo;an-ı Kerim.</p>\n\n<p>\n	2- Nehcu&rsquo;l-Belağa</p>\n\n<p>\n	3- Beyat, Muhammed H&uuml;seyin, Mebaniyi İrfan ve Tasavvuf, Tahran, İntişarat-ı Allame Tabataba&icirc;.</p>\n\n<p>\n	4- Deşti, Muhammed, Ferheng-i Mevzuat-i Kulliyi Nehcu&rsquo;l-Belağa, Muesseseyi Tahkikatiyi Emirulmuminin.</p>\n\n<p>\n	5- Ragıb İsfahan&icirc;, Ebul K&acirc;sım el-H&uuml;seyin b. Muhammed, Mufredatu Elfazi&rsquo;l-Kur&rsquo;an, Daru&rsquo;l-Kalem.</p>\n\n<p>\n	6- Sadık&icirc; Erdekan&icirc;, Muhammed Emin, Amuzehayi İrfan&icirc; Ez Menzer-i İmam Ali (a.s), Kum, Muesseseyi Bustan-ı Kitab, İntişarat-ı Defter-i Tebliğat-ı İslamiyi Havzayi İlmiyyeyi Kum.</p>\n\n<p>\n	7- Kaşif&icirc;, Muhammed Rıza, İrfan ve Tasavvuf, Defter-i Neşr-i Ferheng Maarif.</p>\n\n<p>\n	8- Muhammed Reyşehr&icirc;, Muhammed, Mizanu&rsquo;l-Hikme, Hamid Rıza Şeyh&icirc; Terc&uuml;mesi, Daru&rsquo;l-Hadis.</p>\n\n<p>\n	9- Yesribi,Seyyid Yahya, İrfan Felsefesi, İnsan Yayınları.</p>\n\n<p>\n	10- Yesribi, Seyyid Yahya, İrfan-ı Ameli der İslam, Defter-i Neşr-i Ferheng Maarif.</p>\n\n<p>\n	11- Yesribi, Seyyid Yahya, Mebani-i İrfan İntişaratı Matbuatı Dini</p>\n\n<p>\n	12- Tabatabai, Muhammed H&uuml;seyin, &Ouml;z&uuml;n &Ouml;z&uuml;, İnsan Yayınları.</p>\n\n<p>\n	13- Yesribi, Seyyid Yahya, İrfanı Nazari, Muesseseyi Bustan-ı Kitab, İntişarat-ı Defter-i Tebliğat-ı İslamiyi Havzayi İlmiyyeyi Kum.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sadık&icirc; Erzekan&icirc;, Amuzehayi İrfan&icirc; ez Menzer-i İmam Ali (a.s), s. 21-22.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İsfahan&icirc;, Mufredatu Elfazi&rsquo;l-Kur&rsquo;an, s. 560.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sadık&icirc; Erzekan&icirc;, age., s. 22.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Amuzehayi İrfan&icirc; Ez Menzer-i İmam Ali (a.s), Sadık&icirc; Erdekan&icirc;, s. 22.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-Erbaun Hadis, Şeyh Bahai,s. 156.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tegriyratı Felsefei İmam Humeyni ,c 2,s 156</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Taligat Alel Şerhi Fususul Hikem s:55</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Rahiyanı Kuyu Dust,s:255.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Misbahul Uns,s:35-45</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&uuml;&rsquo;l Belaga, 109. hutbe.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&uuml;&rsquo;l-Belağa, 1. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Nehcu&rsquo;l-Belağa, Allame M. Taki Cafer&icirc;, c. 2, s. 53.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehc&uuml;&rsquo;l-Belağa, s. 404. Kısa s&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Nehcu&rsquo;l-Belağa, Allame Taki Cafer&icirc;, c. 1, s. 270.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Nehcu&rsquo;l-Belağa, Allame Taki Cafer&icirc;, 97. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Nehcu&rsquo;l-Belağa, Allame Taki Cafer&icirc;, 154. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; İrfan ve Tasavvuf, Kaşif&icirc;, s. 44-46.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Aineyi İrfan, Nazımzade Kum&icirc;, s. 95.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Aineyi İrfan, Nazımzade Kum&icirc;, s. 384.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ali Aineyi İrfan, Nazımzade Kum&icirc;, s. 386</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; 5- Bihar&rsquo;&uuml;l Envar, c: 70,s:236.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; 6- Bihar&rsquo;&uuml;l Envar, c: 41,s:14.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; 1- Bihar&rsquo;&uuml;l Envar, c: 70,s:198.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Risale-i Duu&rsquo;l Lemeat, Sainuddin T&uuml;rke&rsquo;nin ond&ouml;rt risale mecmuasından, Dr. Musevi Behbehani ve Seyyid İbrahim Dibaci&rsquo;nin tashihi, S.6</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmuay-i Musennefat-ı Suhreverdi, C.3, S.286-287</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Resail-i Cami,Hace Abdullah Ensari, Mecelle-i Armağan yayınları, S.125</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tezkiretu&rsquo;l Evliya, Şeyh-i Atar, S.69-70</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-i Tasavvuf der İslam,s:240-338.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; İrşad&rsquo;&uuml;l Kulub,c:1,s:199,Bab:54.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Bihar&rsquo;&uuml;l Envar, c:77,s:21.</p>\n	</div>\n</div>','Yaratılış Gayesi Olarak İrfanı Düşünmek','','publish','closed','open','','yaratilis-gayesi-olarak-irfani-dusunmek','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3100',0,'post','',0),(3101,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>Dr. Hamid Parsaniya, İsmail Avcı</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	İrfan&icirc; bakışın sunduğu insan ve evren tasavvuru, aynı zamanda tamamen kendine &ouml;zg&uuml; bir sosyal hayat tarzı ve siyasal d&uuml;ş&uuml;nceyi de gerektirir mi? Yoksa bu bakış a&ccedil;ısının insan hayatının bu boyutlarının şekillenmesinde hi&ccedil;bir rol&uuml; yok mudur?</p>\n\n<p>\n	Ariflerin siyaset sahnesine aktif katılımları ya da bu sahneden uzak durmaları, onların irfan&icirc; d&uuml;ş&uuml;ncelerinden mi, yoksa kişisel tercihleri, karakteristik &ouml;zellikleri ve diğer başka d&uuml;ş&uuml;nsel eğilimlerinden mi kaynaklanmaktadır?</p>\n\n<p>\n	İrfan&icirc; bakış a&ccedil;ısının siyas&icirc; bir d&uuml;ş&uuml;ncenin şekillenmesinde etkisi varsa eğer, bu etkinin mahiyeti nedir? Yani hangi sosyal-siyasal d&uuml;ş&uuml;nceyi onaylar ve savunur, hangisini reddeder ve yadsır?</p>\n\n<p>\n	Bu sorular bağlamında &ouml;zellikle son y&uuml;zyıl i&ccedil;erisinde &ccedil;ok farklı g&ouml;r&uuml;şler ortaya konmuştur. Bu g&ouml;r&uuml;şlerin ortak y&ouml;n&uuml;, hepsinin de a&ccedil;ık ve net ya da dolaylı olarak irfan&icirc; d&uuml;ş&uuml;ncenin bir şekilde siyaset sahnesini etkilediği y&ouml;n&uuml;ndedir. Ayrıştıkları y&ouml;n ise bu etkinin nasıllığı ve hangi boyutlarda olduğu noktasındadır.</p>\n\n<p>\n	Tarih boyunca İrfan ve tasavvuf, varlık ve insan &uuml;zerinde kendine &ouml;zg&uuml; bir maarifet sistemi olmanın yanı sıra, toplumsal ve k&uuml;lt&uuml;rel yaşamımızın bir par&ccedil;ası da olmuş, bu yaşamın şekillenmesinde aktif ve hassas bir rol &uuml;stlenmiştir. Dolayısıyla bu konuyu incelerken son y&uuml;zyıl i&ccedil;erisinde bu konuyla ilgili oluşturulmaya &ccedil;alışılan teorik &ccedil;er&ccedil;eveleri sırf teorik ve bilimsel niteliğiyle değil, aynı zamanda pratik ve sosyal boyut ve zeminleriyle de g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir. Zira farklı yapılar ve tarihsel arka planlara sahip sosyal-siyasal gruplar, salt teorik &ccedil;er&ccedil;evelerden değil, daha ziyade ait oldukları sosyal-k&uuml;lt&uuml;rel sınıfın ideolojik eğilim ve pratikleri zaviyesinden bu ger&ccedil;eklikle y&uuml;zleşirler. Bu ger&ccedil;eklik, toplumun inan&ccedil;, d&uuml;ş&uuml;nce, duygu ve en genel anlamıyla yazılı ve s&ouml;zl&uuml; k&uuml;lt&uuml;r&uuml;n&uuml;n derinliklerinde yattığına g&ouml;re; doğal olarak bu konuda yapılan analiz ve ileri s&uuml;r&uuml;len tezlerin &ccedil;oğu, bilimsel ve akademik saiklerden ziyade bu g&ouml;r&uuml;ş sahiplerinin bu ger&ccedil;eklikle y&uuml;zleşme zorunluluğu sonucunda ortaya konmuşlardır. Bu y&uuml;zdendir ki; bu analiz ve tezlerin b&uuml;y&uuml;k &ccedil;oğunluğu, irfanın kaynaklarına, temel metinlerine ve hatta terminolojisine aşina olmaksızın kaba ve y&uuml;zeysel bir g&ouml;zleme dayalı ve daha &ccedil;ok bu g&ouml;r&uuml;şleri ileri s&uuml;renlerin sosyal konum ve reflekslerinin bir sonucu olarak ortaya konmuş olup, bu ger&ccedil;ekliğin kritiği de bu d&uuml;zeyde yapılmıştır.</p>\n\n<p>\n	Bu doğrultuda ileri s&uuml;r&uuml;len g&ouml;r&uuml;şleri yedi başlık altında ele alıp incelemek m&uuml;mk&uuml;nd&uuml;r. Bunların bazıları, edebiyat ve delillerinin kaynakları ya da yapısal nitelikleri bakımından birbirilerinden farklılaşsalar da, tek bir saikın y&ouml;nlendirmesi ile ve ortak bir a&ccedil;ıdan konuya yaklaşmışlardır. Daha doğrusu hemen hepsi, sosyal ve tarihsel bir olgunun m&uuml;şterek bir zeminde tartışılması zorunluluğunun bir &uuml;r&uuml;n&uuml;d&uuml;rler.</p>\n\n<p>\n	1- İrfan-Fıkıh Karşıtlığı: Bu g&ouml;r&uuml;ş, ilk olarak İran&rsquo;da, Kacarlar d&ouml;neminde şekillenmeye başlamış ve Meşrutiyet&rsquo;in başlarında entellekt&uuml;el &ccedil;evreler tarafından savunulmuştur. G&ouml;r&uuml;n&uuml;şte irfana sıcak bakan ve onun tarihsel mirasını sahiplenen bu g&ouml;r&uuml;ş sahipleri, onu yeni bir mezhep hatta yeni bir din inşası i&ccedil;in uygun bir temel; daha doğrusu bir har&ccedil; addederek, Şia k&uuml;lt&uuml;r&uuml;n&uuml;n gitgide g&uuml;rb&uuml;zleşen ana g&ouml;vdesinin karşısında, alternatif bir mektep/mezhep formunda kullanmaya kalkışmışlardır. Bu g&ouml;r&uuml;ş, irfan&icirc; bakışa nispet ettiği siyas&icirc; d&uuml;ş&uuml;nceyi, fıkh&icirc; siyas&icirc; d&uuml;ş&uuml;ncenin tam karşısında konuşlandırır. Bu g&ouml;r&uuml;ş&uuml; İran&rsquo;da ilk g&uuml;ndeme getiren, Sir Jean Mulkum Han&rsquo;dır denilebilir. Bu yaklaşımın, pratik alandaki en &ouml;nemli sonucu, IX y&uuml;zyıldan sonra teorik altyapısını kaybetmeye başlayan ve g&uuml;nbeg&uuml;n yozlaşmaya y&uuml;z tutan tasavvuf&icirc; akımların, gitgide mason localarının n&uuml;fuzu altına girmeleri ve bazı durumlarda da Batılı &uuml;lkelerin casusluk şebekelerinin ağlarına takılmak tehlikesiyle y&uuml;z y&uuml;ze kalmalarıdır. Bu durum &ouml;yle bir d&uuml;zeye gelir ki, Safi Ali Şah&rsquo;ın derg&acirc;hı, uhuvvet/kardeşlik locasının merkezi haline gelir. Dahası bu t&uuml;r fırkasal ve siyas&icirc; &ccedil;abalar yeni bir takım din ve mezheplerin peydahlanmasına zemin oluşturur: B&acirc;bilik ve Baha&icirc;lik gibi. İrfan&icirc; eğilimlerin yaygınlaşmasından etkilenerek şekillenmeye ve gelişmeye başlayan Şeyhiyye fırkası da bu &ccedil;er&ccedil;evede incelenebilir. Bu fırka, ilkin Rus, daha sonra İngiliz casuslarının m&uuml;dahalesi ve bazı İranlı entellekt&uuml;ellerin yoğun katkılarıyla gitgide yeni bir din ve mektep formuna b&uuml;r&uuml;nm&uuml;şt&uuml;r.</p>\n\n<p>\n	2- İrfan-Felsefe Karşıtlığı: Bu g&ouml;r&uuml;şe g&ouml;re İsl&acirc;m toplumlarında siyasal d&uuml;ş&uuml;ncenin yokluğunun temel nedeni, irfan&icirc; eğilimlerin felsef&icirc; ve d&uuml;ş&uuml;nsel aktivitenin alanını daraltmasıdır. Bu g&ouml;r&uuml;ş&uuml; savunanlar, modernizm ve moderniteyi insanlık tarihinin ka&ccedil;ınılmaz kaderi ve insanlığın ulaşabileceği uygarlık ve k&uuml;lt&uuml;r&uuml;n en nihai zirvesi olarak g&ouml;ren Batıcı aydınlardır. Bu g&ouml;r&uuml;ş, bir anlamda Meşrutiyet&rsquo;in ilk d&ouml;nemlerinde ortaya &ccedil;ıkan ve g&uuml;n&uuml;m&uuml;ze kadar varlığını koruyan bu tip aydınların irfan&icirc; d&uuml;ş&uuml;nceye y&ouml;nelttikleri eleştiri ve su&ccedil;lamaları konu edinmektedir. Bu g&ouml;r&uuml;ş&uuml;n İran&rsquo;da &ouml;nde gelen ilk nesil savunucuları, Fethali Ahundzade ve Ahmed Kesrev&icirc; gibi Batıcı entellekt&uuml;ellerdir.</p>\n\n<p>\n	3- İrfan ve Uzlaşmacı Siyaset: Bu g&ouml;r&uuml;ş, moderniteyle birlikte g&uuml;ndeme gelen siyas&icirc; değerler karşısında karamsar, ş&uuml;pheci ve daha ziyade sol-devrimci bir tutum sergileyen &ccedil;evreler tarafından dillendirilir. Buna g&ouml;re tasavvuf &ccedil;evreleri, tarih boyunca siyas&icirc; iktidarlar karşısında hep uzlaşmacı bir tutum sergilemiştir. Bu g&ouml;r&uuml;ş, İrfanın siyas&icirc; d&uuml;ş&uuml;nce alanındaki etkisini olumlu bir g&ouml;zle değerlendirmez; İrfan&icirc; bakışı, siyas&icirc; d&uuml;ş&uuml;nce ve pratikle bir ilgisinin olmadığı anlamında değil, irfanın bu sahada menfi bir rol oynadığı y&ouml;n&uuml;nde değerlendirir. Bu g&ouml;r&uuml;şe daha &ccedil;ok Cel&acirc;l &Acirc;l-i Ahmed ve Ali Şeriat&icirc;&rsquo;nin bazı eserlerinde rastlamaktayız. Bu g&ouml;r&uuml;ş&uuml;n bir &ouml;nceki şıkta değindiğimiz g&ouml;r&uuml;şten ayrıldığı en &ouml;nemli nokta, referans aldığı değerler sistemi ve kıstaslardır. Modern d&uuml;nyada &uuml;retilen siyas&icirc; d&uuml;ş&uuml;nceyi, doğruluğun yeg&acirc;ne &ouml;l&ccedil;&uuml;t&uuml; g&ouml;ren ikinci g&ouml;r&uuml;ş, b&uuml;t&uuml;n tarihin er ya da ge&ccedil; ulaşacağı en nihai gayenin modern değerler olduğuna inanırken bu g&ouml;r&uuml;ş, Batılı siyasetin hem teorik hem de pratik y&ouml;n&uuml;n&uuml; reddeder.</p>\n\n<p>\n	Elbette Şeriat&icirc;, bu bağlamda modern d&uuml;nyadan &ccedil;ok, ikinci şıkta ele aldığımız g&ouml;r&uuml;ş&uuml; savunan yerli aydınlara y&ouml;nelik ciddi eleştirilerde bulunur. Batı&rsquo;yı hem bilimsel hem de pratik yaşamda vazge&ccedil;ilmez bir model olarak g&ouml;ren ve b&uuml;t&uuml;n ge&ccedil;mişlerini g&uuml;n&uuml;m&uuml;z Batı d&uuml;nyasının kıstaslarıyla değerlendiren bu tip aydınları keskin ve alaycı bir &uuml;slupla aşağılar. O s&ouml;z konusu g&ouml;r&uuml;ş&uuml;n temsilcilerini &ldquo;kendi kendilerini aşağılamaktan haz alan; din, millet ve ahl&acirc;k&icirc; değerlerle alay etmekten ve b&uuml;t&uuml;n kutsallarımızı ayaklar altına almaktan kıvan&ccedil; duyan, batıyı b&uuml;t&uuml;n yapıp etmelerinde, hatta ahl&acirc;k&icirc; değerleri hi&ccedil;e saymak hususunda taklit ederken hi&ccedil; gocunmayan aydın bozuntuları&rdquo; şeklinde tanımlar.</p>\n\n<p>\n	Şeriat&icirc;&rsquo;nin irfan&icirc; eğilimlerin siyas&icirc; sonu&ccedil;larıyla ilgili eleştirisi, irfanın siyasetle olan teorik ilişkisinden &ccedil;ok, ariflerin siyas&icirc; pratikleri ile ilgilidir. O, bu eleştirilerinde irfan&icirc; d&uuml;ş&uuml;nceyle herhangi bir siyas&icirc; d&uuml;ş&uuml;nce arasında kurulabilecek mantıksal bir bağdan asla bahsetmez. Ya da bu doğrultuda herhangi bir kanıt ileri s&uuml;rmez. Sadece tarihsel birtakım &ouml;rnekler &uuml;zerinde durur. Tabii ki, bu &ouml;rneklerde sergilenen tutarsız, pasif ya da uzlaşmacı tutumlar, bir ilm&icirc; disiplinin bu doğrultuda bir siyaset felsefesini gerektirdiği tezine kanıt olarak ileri s&uuml;r&uuml;lemez.</p>\n\n<p>\n	4- Devrimci İrfan: Bu g&ouml;r&uuml;ş, radikal Marksistler ve sol eğilimli İsl&acirc;mcılar&rsquo;ın irfan&icirc; d&uuml;ş&uuml;nceyi yeniden yorumlama &ccedil;abalarının bir &uuml;r&uuml;n&uuml;d&uuml;r. Bu g&ouml;r&uuml;ş&uuml; g&uuml;ndeme getiren &ccedil;evreler de, birinci g&ouml;r&uuml;ş&uuml;n teorisyenleri gibi irfan&icirc; miras ve k&uuml;lt&uuml;r&uuml; sahiplenme ve kendi tasarrufları altına alma eğilimi sergilerler.</p>\n\n<p>\n	İran&rsquo;da bu &ccedil;izgiyi ilk geliştiren d&uuml;ş&uuml;n&uuml;r, İhsan Taber&icirc;&rsquo;dir denilebilir. O Mevl&acirc;na&rsquo;nın şiirlerinden, Marksist felsefenin temel ilkelerini &ccedil;ıkarsamaya &ccedil;alışır. Bu &ccedil;izginin daha yaygın ama daha ham uzantıları Yetmişli Yıllarda ortaya &ccedil;ıkar. Bu yıllarda İrfandaki &lsquo;&lsquo;Vahdet-i V&uuml;cud&rsquo;&rsquo; d&uuml;ş&uuml;ncesi, Materyalist evren tasavvuruna uyarlanmaya &ccedil;alışılır. Diğer yandan bazı tasavvuf&icirc; fırkaların zaman zaman giriştikleri başkaldırı hareketleri, devrimci birer eylem şeklinde değerlendirilir. Bu yıllarda Hur&ucirc;fiyye Tarikatı ve devrimci edebiyatı bu kesimin ilgi alanına girer.</p>\n\n<p>\n	İrfan&icirc; bakışın M&uuml;sl&uuml;manların siyasete bakışlarını olumlu y&ouml;nde etkilediğini savunan d&uuml;ş&uuml;n&uuml;rlerden biri de M. İkbal Lahor&icirc;&rsquo;dir. İkbal, Batı&rsquo;daki reel politika ve siyaset felsefesine karşılık irfan&icirc; ilkelerden yola &ccedil;ıkarak M&uuml;sl&uuml;man camiaya &ouml;zg&uuml; bir siyaset tarzı ve felsefesinin temellerini oluşturmaya &ccedil;alışır. Bu a&ccedil;ıdan İranlı Marksistlerle yolu ayrışır. İranlı Marksistler, İrfanı materyalizme uyarlamaya &ccedil;alışıyor, aynı zamanda tasavvuf&icirc; hareketleri sol-devrimci bir yoruma tabi tutuyorlardı. İkbal, hem materyalist felsefeye hem de bu felsefenin &uuml;r&uuml;n&uuml; sosyo-politik tezlerine karşıydı. O, İsl&acirc;m irfanından &ccedil;ıkarsadığı sosyolojik tahlilleri &ldquo;&Ouml;z benlik Felsefesi&rdquo; adı altında kuramsallaştırmıştı. B&ouml;ylece İsl&acirc;m &uuml;lkelerinde yetkin bir siyas&icirc; d&uuml;ş&uuml;nce ve g&ouml;rkemli bir sosyal devrime zemin hazırlamak istiyordu. O, bu hareketiyle M&uuml;sl&uuml;manların bağımsızlık ve &ouml;zg&uuml;rl&uuml;k taleplerini motive edebileceğine ve neticede İsl&acirc;m d&uuml;nyasının yeniden eski g&uuml;&ccedil; ve iktidarına kavuşabileceğine inanıyordu.</p>\n\n<p>\n	Dr. Şeriat&icirc; de dolaylı bir şekilde İkbal&rsquo;in bu g&ouml;r&uuml;şlerine katılır. Onun Horasan &ldquo;Serbed&acirc;r&acirc;n&rdquo; hareketine bakışı ve bu hareketi takdirle karşılaması a&ccedil;ık bir dille olmasa da, İran tarihindeki bazı irfan&icirc; tarikatların siyas&icirc; eğilimlerini onayladığını g&ouml;sterir. &ldquo;Serbed&acirc;r&acirc;n&rdquo; kıyamının rehberi Şeyh Hasan C&ucirc;r&icirc;, bir tarikat şeyhiydi. Tabii Şeriat&icirc;, bu kıyamı takdir ederken işin bu boyutunu g&ouml;rmezlikten gelir.</p>\n\n<p>\n	Bu d&ouml;rt g&ouml;r&uuml;ş, daha ziyade son y&uuml;zyıl i&ccedil;erisinde İran k&uuml;lt&uuml;r ve siyaset tarihinde g&uuml;ndeme geldiğinden, yerel ve mahall&icirc; bir m&uuml;talaa alanı sayılabilir. Bu itibarla biz, aşağıda zikredeceğimiz diğer &uuml;&ccedil; g&ouml;r&uuml;ş&uuml; detaylı bir m&uuml;talaaya tabi tutacağız. Zira farklı edebiyat, yorum ve cemaatleşmeler/kurumsallaşmalar şeklinde de olsa her &uuml;&ccedil;&uuml;n&uuml;n de g&uuml;n&uuml;m&uuml;z İsl&acirc;m d&uuml;nyasının bir&ccedil;ok coğrafyasında bir şekilde bir zuhuru bulunmaktadır.</p>\n\n<p>\n	5- İrfan ve Liberalizm: Bu g&ouml;r&uuml;ş, aslında birinci g&ouml;r&uuml;ş&uuml;n g&uuml;n&uuml;m&uuml;ze uyarlanmış şeklinden ibarettir. Tek farkı, &ccedil;ağdaş İsl&acirc;m tarihinin bir ileri aşamasında yeni bir forma b&uuml;r&uuml;nerek ortaya &ccedil;ıkması ve irfan&icirc; d&uuml;ş&uuml;nceyi pl&uuml;ralist ve liberal bir yorumla yeniden inşaya y&ouml;nelmesidir.</p>\n\n<p>\n	6- İrfan ve Dinsel Tecr&uuml;be: Bu g&ouml;r&uuml;ş, sonu&ccedil;ları itibariyle birinci ve beşinci g&ouml;r&uuml;şlerden &ccedil;ok farklı olmamakla birlikte, felsef&icirc; Hermenutik ve dinsel tecr&uuml;be ile ilgili Hıristiyan teologlar ve Batılı din bilimcilerin ortaya koydukları tezleri referans almakla, yeni ve &ouml;zg&uuml;n bir &ccedil;er&ccedil;eveye oturmaktadır.</p>\n\n<p>\n	7- İrfan ve Şi&icirc; Siyaset Felsefesi: Tasavvufun ana &ouml;ğretilerinin kaynağı olan Şia mektebinin N&uuml;b&uuml;vvet, İmamet ve her ikisini de kuşatan anlamıyla Velayet makamının bir işi olarak g&ouml;rd&uuml;ğ&uuml; siyasete y&uuml;klediği anlam &ccedil;er&ccedil;evesinde şekillenen bu g&ouml;r&uuml;ş, İran İsl&acirc;m İnkıl&acirc;bı&rsquo;nın zaferi ile birlikte kurumsal bir boyut kazanan &lsquo;&lsquo;Velayet-i Fakih&rsquo;&rsquo; mefhumunun teorik altyapısını oluşturmaktadır.</p>\n\n<p>\n	Şimdi ise yukarıda değindiğimiz yedi g&ouml;r&uuml;şten sadece sonuncusunu incelemeye &ccedil;alışalım:</p>\n\n<p>\n	<strong>Tasavvuf ve Şi&icirc; Siyaset Felsefesi</strong></p>\n\n<p>\n	İsl&acirc;m irfanı, amel&icirc; (pratik) boyutuyla insan yaşamının her alanında takip edilebilecek bir seyr &uuml; s&uuml;luk programına ve kademe kademe ilerleyen, durum ve şartlara g&ouml;re değişim g&ouml;sterebilen bir esnekliğe sahiptir. Teorik boyutuyla İsl&acirc;m&icirc; ilimler i&ccedil;erisinde mevzuu bakımından en değerli, yapısal olarak ise en zor ve karmaşık ilim dalıdır. İrfanın bu boyutunu tahsil edebilmek i&ccedil;in İsl&acirc;m&icirc; ilimlerin b&uuml;y&uuml;k bir kısmını, bir mukaddime ve bu ilme bir giriş basamağı şeklinde okumuş olmak gerekir. Nazar&icirc; (teorik) irfan &uuml;stadları, bu ilme başlamak isteyenlerin gerekli ve yeterli d&uuml;zeyde kelam ve felsefe ilimlerine aşina olmalarını şart koşar ve &ouml;ğrencilerini bu ilimlere vakıf olanlar i&ccedil;erisinden se&ccedil;erler. Bazı irfan&icirc; metinlerin tahsili, normalde bir ka&ccedil; ders yılı boyunca devam eder.</p>\n\n<p>\n	İrfanın bug&uuml;ne kadar, M&uuml;sl&uuml;manların sosyal-siyasal yaşamlarında eşine az rastlanır bir etkinliği olmuş ve &ccedil;ok farklı şekillerde bu hayatın şekillenmesinde rol oynamıştır. İsl&acirc;m tarihi boyunca &acirc;riflerin siyasete yaklaşımları &ouml;ylesine &ccedil;ok &ccedil;eşitlilik sergiler ki, bazen g&ouml;r&uuml;n&uuml;şe bakarak tam bir &ccedil;elişkiler yumağı olduğu intibaı uyandırır. Bu d&uuml;zeyde ilgin&ccedil; ve derin aynı zamanda da geniş ve &ccedil;ok muhtelif g&ouml;r&uuml;n&uuml;mleri olan bir ilm&icirc; disiplin ve bilin&ccedil; okulunun sosyal hayat ve siyasetle olan ilişkisini, bu ilmin i&ccedil; &ouml;r&uuml;nt&uuml;lerini ve ana m&uuml;ellifelerini bilmeden ve sırf bir g&ouml;zlemci d&uuml;zeyinde kalarak tespit edebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Uzun tarihi boyunca irfan ilmi, olabildiğince dakik ama bir o kadar da ayrıntılı bir terminolojinin yanı sıra mecaz, kinaye ve istiarelerle donanmış şairane bir retorik ve edebiyat geliştirebilmiştir. Tabii ki, bu edebiyat, b&uuml;t&uuml;n g&uuml;zelliği ve cazibesine rağmen aynı zamanda her t&uuml;rl&uuml; yoruma a&ccedil;ık kalmış, bu maarifet pınarında susuzluklarını gidermek yerine kendi g&ouml;r&uuml;nt&uuml;lerini arayanların suistifadelerine (k&ouml;t&uuml; niyetle faydalanmalarına) de maruz kalmıştır. Biz, bu kısa ve &ouml;zl&uuml; &ccedil;alışmada İsl&acirc;m&icirc; irfanın nasıl bir sosyal-siyasal d&uuml;ş&uuml;nce ve felsefeyi gerektirdiği meselesini, bu mektebin kaynak metinleri ve temel prensiplerini g&ouml;z &ouml;n&uuml;nde bulundurarak &ccedil;&ouml;z&uuml;mlemeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>Nazar&icirc; İrfan &ndash; Amel&icirc; İrfan</strong></p>\n\n<p>\n	İlk adımda irfan, amel&icirc; ve nazar&icirc; irfan diye ikiye ayrılır. Nazar&icirc; irfan; varlık felsefesi ve insan bilimlerinin alanlarına giren teorik konuları inceler ve a&ccedil;ıklar. Ayrıca arifin amel&icirc; seyr-&uuml; s&uuml;luk aşamalarında eriştiği bilgileri ve ş&uuml;hud ettiği hakikatleri muhatapları i&ccedil;in kavramsallaştırır veya mantıksal &ccedil;ıkarsama y&ouml;ntemleriyle delillendirir ve burhan&icirc; bir i&ccedil;erik kazandırır.</p>\n\n<p>\n	Nazar&icirc; irfanda mevzu-i bahis olunan iki temel mesele, bu ilmin odak noktasını oluşturur:</p>\n\n<p>\n	<strong>1. Tevhid</strong></p>\n\n<p>\n	<strong>2. Muvahhid</strong></p>\n\n<p>\n	Tevhid meselesinde İl&acirc;h&icirc; esma ve sıfatlar; muvahhid meselesinde ise insan-ı k&acirc;mil ve onun Halifetullah makamının yanı sıra, insanın seyr-&uuml; s&uuml;luk aşamasında kat edebileceği diğer mertebe ve makamlar g&uuml;ndeme gelir.</p>\n\n<p>\n	Amel&icirc; irfan, &acirc;rifin seyr-&uuml; s&uuml;luk yolculuğunun asıl yatağı olup ondan ayrı bir şey değildir. İrfan&icirc; m&uuml;k&acirc;şefe, ş&uuml;hud, a&ccedil;ılım (: f&uuml;t&ucirc;h&acirc;t) ve hakikatin esrarına vukuf, nazar&icirc; irfanla elde edilemez. B&uuml;t&uuml;n bunlar amel&icirc; irfanın sonu&ccedil;larıdır. Nazar&icirc; irfan, amel&icirc; irfan &ccedil;er&ccedil;evesinde h&acirc;sıl olan maarifeti, m&uuml;mk&uuml;n mertebe ve olabildiğince muhatapları i&ccedil;in tebyin eder (a&ccedil;ıklar). Nazar&icirc; irfanda d&uuml;nya ve tabiat &acirc;lemi yaşamın ve varlığın zahir ve dış g&ouml;r&uuml;n&uuml;m&uuml;; ahiret &acirc;lemi ise varlığın batını, &ouml;z&uuml; ve &acirc;lemin gayb&icirc; boyutudur. Muvahhid, d&uuml;nya yaşamının zahir ve dış g&ouml;r&uuml;n&uuml;m&uuml;yle yetinmeyerek gayba inanır ve hayat programını, ger&ccedil;ek kurtuluş ve saadetin kaynağında, yani &acirc;lemin &ouml;z&uuml;nde, batınında ve Allah ile m&uuml;lakat edeceği o diyarda elde edebileceği bir şekilde hazırlar.</p>\n\n<p>\n	Amel&icirc; irfan sahasına ilk adımını atan bir &acirc;rif ve s&acirc;lik, b&uuml;t&uuml;n himmetleriyle zahir ve dış g&ouml;r&uuml;n&uuml;mleri aşarak &acirc;lemin hakikati ve &ouml;z&uuml;ne vasıl olmayı hedeflerler.</p>\n\n<p>\n	<strong>Zahir ve Batın</strong></p>\n\n<p>\n	Yukarıdaki a&ccedil;ıklama, irfanın ne nazar&icirc; ve amel&icirc; boyutlarında d&uuml;nya yaşamını &ouml;nemsediği ne de bu sebeple sosyal-siyasal d&uuml;ş&uuml;nce &uuml;zerinde hi&ccedil;bir etkisinin olamayacağı zannına yol a&ccedil;abilir. Dolayısıyla irfanın d&uuml;nya hayatını ikinci plana iterek ahiret hayatını &ouml;ncelediği, buna bağlı olarak z&uuml;hd, uzlet ve inziva k&uuml;lt&uuml;r&uuml;n&uuml; yaygınlaştırdığı iddia edilebilir. Bu, insanın aktif bir şekilde sosyal hayata katılmasının &ouml;n&uuml;n&uuml;n tıkandığı ve irfan&icirc; değerlerin h&acirc;kim olduğu toplumların m&uuml;nfail, pasif ve kırılgan bir &ccedil;izgiye s&uuml;r&uuml;klendiği anlamına gelir. Ancak bu zan, bir vehimden ibaret ve zahir-batın ilişkisinin niteliği hususunun anlaşılmamasından kaynaklanmaktadır. Zira &acirc;rif, her ne kadar b&uuml;t&uuml;n himmetiyle &acirc;lemin batınına y&ouml;nelmiş olsa da bu durum, onun k&acirc;inatın zahirinden y&uuml;z &ccedil;evirdiği ve g&ouml;rmezlikten geldiği anlamına gelmez. &Ccedil;&uuml;nk&uuml; zahir ve batın her ne kadar iki ayrı varlık d&uuml;zeyi olarak bilinse de birbirinden ayrılıp koparılacak iki şey gibi değildir.</p>\n\n<p>\n	&Acirc;rifin batına doğru yolculuğu, zahir yolundan ge&ccedil;er. Bu y&uuml;zden &acirc;rifin batın&icirc; yolculuğunda aradığı kurtuluş ve saadet, onun zahir&icirc; amel ve davranışlarından bağımsız ve ilgisiz d&uuml;ş&uuml;n&uuml;lemez. &Acirc;rifin zahir &acirc;leminde yapmış olduğu her amelin bir batını ve &ouml;z&uuml; vardır. Her amel, batını ile olan m&uuml;nasebeti &ccedil;er&ccedil;evesinde onun s&uuml;lukunu etkiler. Bu m&uuml;nasebetle &acirc;rif, bu yolculuğunda ka&ccedil;ınılmaz olarak zahir&icirc; amel ve davranışları hususunda kusursuz bir murakabe ve nefsi muhasebe ruhiyesiyle hareket etmek zorundadır.</p>\n\n<p>\n	Zahir ve batın ya da gayb ve şahadet &acirc;lemleri birbirlerine karşıt &acirc;lemler olsalardı eğer; birinin alanına girmek diğerinden &ccedil;ıkmak anlamına gelirdi. Bu durumda irfan, insanı batın &acirc;lemine y&ouml;nlendirmekle zahir &acirc;lemine tevecc&uuml;hten men etmiş olurdu. Ama zahir ve batın tek bir hakikatin iki ayrı mertebesi ve iki ayrı basamağı h&uuml;km&uuml;ndedirler. &Acirc;rif, insanın zahir&icirc; &acirc;leme takılıp kalmasına mani olmak, dikkatini bir &uuml;st makam ve mertebeye celb etmek ister. Yani onu tabiatın &ouml;z&uuml;ne ve yapmakta olduğu her işin batınına tevecc&uuml;h etmeye, başka bir tabirle İl&acirc;h&icirc; isim ve sıfatlara y&ouml;nelmeye davet eder. Binaenaleyh &acirc;rifin bu yaklaşımı, hi&ccedil;bir şekilde zahirden y&uuml;z &ccedil;evirmek anlamına gelmez. Aksine onun gayesi, zahirin derinliklerini keşfetmek ve &ouml;zlerin &ouml;z&uuml;ne ulaşmak &ccedil;abasıdır. Ki bu te&acirc;l&icirc; (y&uuml;ce) ve derinleşme yolculuğunda zahir, asla zeval bulmaz.</p>\n\n<p>\n	<strong>İrfan ve Sek&uuml;larizm</strong></p>\n\n<p>\n	Zahir ile batın arasındaki bu bağ ve ilişkiden yola &ccedil;ıkarak irfan&icirc; evren-insan tasavvurundan kaynaklanan siyas&icirc; d&uuml;ş&uuml;ncenin, insanın varlık ve yaşama alanını d&uuml;nya hayatı ile sınırlayan yaklaşımları asla benimseyemeyeceği sonucuna ulaşabiliriz. Daha a&ccedil;ık bir tabirle irfan&icirc; bakış, siyasete sek&uuml;ler ve d&uuml;nyev&icirc; yaklaşımları asla hoş g&ouml;rmez. &Ccedil;&uuml;nk&uuml; irfan, insanın sosyal-siyasal aktivitesinin bir i&ccedil;-batin&icirc; y&uuml;z&uuml; olduğuna ve b&uuml;t&uuml;n eylem ve davranışlarının varlığın batin&icirc; boyutları &uuml;zerinde etkili olduğuna inanır. Bu itibarla irfan, hayat sahnesi ve sosyal-siyasal yaşam alanının d&uuml;nyev&icirc; olduğu kadar uhrev&icirc; olduğuna da inanır. Bu alanın irfan&icirc; boyutlarının olduğunu da hatırlatır. Evet, zahir ve batın arasında bir mukayese yapmak gerektiğinde; insan yaşamının batın&icirc;, m&acirc;nev&icirc; ve semav&icirc; boyutunun daha bir y&uuml;ce ve değerli olduğunu savunur. M&uuml;sl&uuml;man ariflerin bu yaklaşımı, Kur&rsquo;&acirc;n ve İsl&acirc;m mektebinin onlara bir armağanıdır. Kur&rsquo;&acirc;n-ı Kerim, Allah yolunda savaşıp m&uuml;cadele edenleri ve dini camianın sınırlarını koruyanları Allah&rsquo;ın sevdiği kimseler olarak değerlendirir.</p>\n\n<p>\n	&ldquo;Allah, kendi yolunda kenetlenmiş bir yapı gibi saf bağlayarak savaşanları sever.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Resul-i Ekrem de (s.a.a.) kendi &uuml;mmeti i&ccedil;in &ldquo;ruhbaniyetin&rdquo; toplumsal hizmet ve faaliyet olduğunu buyurur.</p>\n\n<p>\n	&ldquo;&Uuml;mmetimin ruhbaniyeti Allah yolunda m&uuml;cahede etmektir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Aynı şekilde Resulullah, M&uuml;sl&uuml;manların sorunlarıyla ilgilenmeyi imanın bir g&ouml;stergesi olarak değerlendirir.</p>\n\n<p>\n	&ldquo;M&uuml;sl&uuml;manların sorunlarını dert edinmeden sabahlayan bir kimse, M&uuml;sl&uuml;man değildir.&rdquo;</p>\n\n<p>\n	Zulmetmek veya zulme boyun eğmek, sadece kınanması gereken d&uuml;nyev&icirc; bir k&ouml;t&uuml;l&uuml;k değildir. Belki m&acirc;nev&icirc; ve uhrev&icirc; sonu&ccedil;ları a&ccedil;ısından da &ccedil;irkin bir olaydır. Emir-i bey&acirc;n Ali (a.s.) mazlumun yardımına koşmayı bir vazife bildiği gibi zalime karşı d&uuml;şmanlık beslemeyi de vazife bilir. &ldquo;Zalime d&uuml;şman, mazluma yar olunuz.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>İrfan Terminolojisinde Siyaset</strong></p>\n\n<p>\n	İrfan&icirc; bakış, siyasete d&uuml;nyev&icirc; ve sek&uuml;ler yaklaşımı yadsımakla, aslında siyaset sahnesine doğrudan m&uuml;dahil olmakta, bu sahnedeki varlığına zemin hazırlamaktadır. &Ccedil;&uuml;nk&uuml; sosyal- siyasal davranış ve eylemler her biri kendine &ouml;zg&uuml; bir batın ve gayba sahip olduklarına g&ouml;re, arifin m&acirc;nev&icirc; hayatı &uuml;zerinde de etkin bir rol alırlar. Bu m&uuml;nasebetle m&acirc;nev&icirc; hayat ve saadetini &ouml;nemseyen bir arif, b&uuml;t&uuml;n siyas&icirc; tutum ve eylemlere aynı g&ouml;zle bakmaz. Bunun anlamı; &acirc;rifin m&acirc;nev&icirc; gaye ve idealleriyle uyumlu bir sosyal-siyasal d&uuml;zene muhta&ccedil; olduğudur. Bu ihtiya&ccedil;, ger&ccedil;ek anlamıyla bir seyr-&uuml; s&uuml;luka zemin hazırlayacak bir hidayet el&ccedil;isi ve kılavuzun varlığını gerektirir. Bu hidayet ise bakış alanını d&uuml;nyev&icirc; hayatın zahirine m&uuml;nhasır kılmayan, insanların b&uuml;t&uuml;n fiil ve eylemlerinin ger&ccedil;ek &ouml;z&uuml;n&uuml; &ouml;nemseyen ve varoluşun sır ve batınını g&ouml;zeten bir maarifetin &uuml;r&uuml;n&uuml; olabilir ancak. K&acirc;inatın hem zahir hem de batınına derin bir vukufun eseri olan bu maarifet, &ouml;z&uuml; itibariyle İrfan&icirc; ve ş&uuml;hud&icirc; bir mahiyete sahiptir. &Ccedil;&uuml;nk&uuml; k&acirc;inatın hakikati inkişaf edip ş&uuml;hud olunmadık&ccedil;a, bu hakikatle m&uuml;tenasip bir hidayet zuhur etmez. Başka bir tabirle kesret &acirc;leminde eşyanın zahir&icirc; formunu; vahdet &acirc;leminde ise onun batın&icirc; hakikatini g&ouml;r&uuml;p m&uuml;şahede edebilen bir insan ancak ve ancak bu nitelikte bir hidayetin aracısı olabilir. İlahi kanun ve şeriatı tebliğ ve vaaz eden ve s&acirc;liklerin yol g&uuml;zerg&acirc;hlarını tayin eden Peygamberler ve Evliyaullah, hakikatte vahdet ve kesret &acirc;lemini bir arada g&ouml;rebilen ve bu ikisi arasındaki ilişkiyi koruyabilen hakiki m&uuml;rşidlerdir. Buradan anlaşılan; irfan&icirc; bakışa g&ouml;re sağlam ve sağlıklı bir siyas&icirc; d&uuml;ş&uuml;nce, ka&ccedil;ınılmaz olarak din&icirc; ve aynı zamanda irfan&icirc; olmak zorundadır. &Ccedil;&uuml;nk&uuml; bu bakışa g&ouml;re peygamberler irfan&icirc; bilincin zirvesine ulaşmış ve İl&acirc;h&icirc; kelam ve hidayeti insanlığa ulaştırmakla g&ouml;revlendirilmişlerdir. Peygamberlerin vasileri konumunda olan Evliyaullah ise Allah&rsquo;ın insan topluluklarının irşadı ve &ouml;nc&uuml;l&uuml;ğ&uuml;yle g&ouml;revlendirdiği, aynı zamanda hem hidayet hem de siyaset vazifesini uhdelerine almış se&ccedil;kin kullarıdır. &ldquo;S&ouml;zleri nur, vasiyetleri takva, amelleri hayır ve iyiliktir onların&hellip;&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	<strong>Şeriat - Tarikat - Hakikat</strong></p>\n\n<p>\n	Peygamberlerin sosyal, siyasal hatta bireysel amel ve eylemler i&ccedil;in &ccedil;izmiş oldukları &ccedil;er&ccedil;eve, amellerin semav&icirc; ve batın&icirc; y&ouml;nleri g&ouml;z &ouml;n&uuml;ne alındığında birbirine paralel olmayan ve i&ccedil;lem-kaplam ilişkisi d&uuml;zleminde var olan &uuml;&ccedil; katman ve mertebe kapsamında incelenebilir: &Ouml;zetle bunlar şeriat, tarikat ve hakikatten ibarettir.</p>\n\n<p>\n	Şeriat, ahk&acirc;mın zahir&icirc; ve d&uuml;nyev&icirc; formudur. Tarikat, her bir bireyin kendi &ouml;znel ve sosyal konumuyla m&uuml;tenasip bir yol ve yordamla şeriattan hakikate giden yolu kat etmek &uuml;zere se&ccedil;miş olduğu prensipler b&uuml;t&uuml;n&uuml;d&uuml;r. Hakikat, Hakk&rsquo;a vasıl olduktan sonra h&acirc;sıl olan varlığın esrar ve gizemlerini ş&uuml;hud ve idrak aşamasıdır.</p>\n\n<p>\n	Merhum Seyyid Haydar Amul&icirc;; &ldquo;Şeriat, Tarikat ve Hakikat, tek bir şeyin &uuml;&ccedil; farklı şekilde adlandırılmasıdır&rdquo; der ve bu &uuml;&ccedil;&uuml; arasında herhangi bir ihtilaf g&ouml;rmez. Seyyid Haydar&rsquo;ın anlatmak istediği, bu &uuml;&ccedil;&uuml;n&uuml;n hakikat &acirc;lemindeki karşılığının tek bir şey olduğu ve bunların o tek hakikatin &uuml;&ccedil; ayrı mertebe ve boyutu g&ouml;zetilerek farklılaştığıdır. İnsan, bu hakikatin zahirine ve d&uuml;nyev&icirc; formuna baktığında &lsquo;&lsquo;Şeriatı&rsquo;&rsquo; g&ouml;r&uuml;r. Şeriat coğrafyasında te&acirc;li ve tek&acirc;m&uuml;l seyri i&ccedil;in gerekli olan seyr-&uuml; s&uuml;luk g&ouml;zetildiğinde &lsquo;&lsquo;Tarikatı&rsquo;&rsquo; g&ouml;r&uuml;r. Tarikatta kat edeceği yol ve seyr-&uuml; s&uuml;luk ile şeriatın ruhu ve &ouml;z&uuml;ne vakıf olduğu zaman &lsquo;&lsquo;Hakikati&rsquo;&rsquo; g&ouml;r&uuml;r.</p>\n\n<p>\n	Seyyid Haydar Amul&icirc; Şeriat, Tarikat ve Hakikatin tanımı ve bu &uuml;&ccedil;&uuml;n&uuml;n birlik ve ittihadlarının niteliğini a&ccedil;ıklarken ş&ouml;yle der: &ldquo;&hellip; Şeriat İl&acirc;h&icirc; yolların ortak adıdır. Bu yollar asl&icirc; ve fer&rsquo;&icirc; kollara ayrılır. Mubah, m&uuml;stehap, farz ya da iyi, g&uuml;zel ve en g&uuml;zel şeklinde sınıflandırılır. Tarikat bu yolların en yaraşırı, en g&uuml;zel ve en doğrusudur. İnsanın se&ccedil;ebileceği en g&uuml;zel ve en doğru yola Tarikat denir. Hakikate gelince, bir şeyin varlığını m&uuml;k&acirc;şefe ile idrak ve ruh-u can ile ya da h&acirc;l-u vicdan ile isbatlamaktır. &hellip; Şeriat, İl&acirc;h&icirc; emirleri ikame etmek, Tarikat, Hakk&rsquo;ın emriyle hareket etmek, Hakikat ise Hakk&rsquo;ın emriyle kaim olmaktır. Bu &uuml;&ccedil;&uuml;n&uuml;n tanımında zikredilenler Resul-i Ekrem&rsquo;in kelamıyla teyid olunmuştur; Buyurur ki Şeriat s&ouml;zlerim, Tarikat amellerim, Hakikat ahv&acirc;limdir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>Zeyd bin Harise (r.a.)</strong></p>\n\n<p>\n	Şeriat, Tarikat ve Hakikat &uuml;&ccedil;lemesi Resulullah (s.a.a.) ve Zeyd bin Harise arasında ge&ccedil;tiği s&ouml;ylenen bir konuşmada da teyid olunur.</p>\n\n<p>\n	Resulullah (s.a.a.) Zeyd b. Harise&rsquo;ye hitaben: &ldquo; Nasıl sabahladın?&rdquo; diye sorar.</p>\n\n<p>\n	Zeyd b. Harise cevabında: &ldquo;Ger&ccedil;ek iman ile!&rdquo; diye arz eder.</p>\n\n<p>\n	Resulullah: &ldquo;Her hakkın bir hakikati vardır; senin imanının hakikati nedir?&rdquo;</p>\n\n<p>\n	Zeyd b. Harise: &ldquo;Ben birbirleriyle g&ouml;r&uuml;şen cennet ehlini g&ouml;rebiliyorum. Cehennem ehlini m&uuml;şahede edebiliyorum. Rabbimin arşını seyredebiliyorum!&rdquo;</p>\n\n<p>\n	Resulullah: &ldquo;Maksada nail olmuşsun sen, muhafaza et onu!&rdquo;</p>\n\n<p>\n	Seyyid Haydar Amul&icirc;, bu rivayetten yola &ccedil;ıkarak şu değerlendirmeyi yapar: &ldquo; Harise oğlunun gayba olan imanı; Hakk&rsquo;a iman ve Şeriattır. Cennet, Cehennem ve İl&acirc;h&icirc; arşı m&uuml;şahedesi; Hakikattir. Ama O&rsquo;nu bu makama layık kılan hayat tarzı, z&uuml;hd&uuml; ve salih amelleri; Tarikattır. Hakikat ve Tarikat Şeriatın alanı i&ccedil;erisindedirler. Yani Şeriat her iki mertebeyi de i&ccedil;erir.&rdquo;</p>\n\n<p>\n	Seyyid Haydar, Şeriat-Tarikat-Hakikat arasındaki ilişkiyi a&ccedil;ıklarken şu misal/&ouml;rnekten faydalanır: &ldquo;&hellip; Şeriat olgunlaşmış bir cevize benzer; kabuğu, i&ccedil;i ve yağı olan bir ceviz tanesi d&uuml;ş&uuml;n&uuml;n. Cevizin b&uuml;t&uuml;n&uuml; Şeriata benzer. İ&ccedil;i Tarikat misalidir. &Ouml;z&uuml;n i&ccedil;indeki yağ Hakikatin timsalidir. Bu temsil namaza da tatbik olunmuştur:</p>\n\n<p>\n	Namaz Hizmet, Kurbet/Allah&rsquo;a yakınlık ve Vuslattan ibarettir. Hizmet Şeriattır. Kurbet; yani Allah&rsquo;a yakınlaşma yolu Tarikattır. Hakk&rsquo;a vasıl olmak ise Hakikattir. &Ouml;yleyse Namaz her &uuml;&ccedil; mertebeyi de i&ccedil;erir ve şamil gelir. Hakk Te&acirc;l&acirc; bu &uuml;&ccedil; mertebeye şu &uuml;&ccedil; tabirlerle işaret buyurur: İlmu&rsquo;l-Yak&icirc;n, Aynu&rsquo;l-Yak&icirc;n ve Hakku&rsquo;l-Yak&icirc;n...&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>İrfan, Fıkıh, Siyaset</strong></p>\n\n<p>\n	&lsquo;&Acirc;rifin asıl gayesi, Hakikate erişmektir. Bu maksada erişebilmek i&ccedil;in ka&ccedil;ınılmaz olarak Şeriat ve Tarikata ihtiya&ccedil; duyar. Şeriat ve Tarikatın her ikisi de Hakikat zemininde ve İl&acirc;h&icirc; bir ş&uuml;hud ve m&uuml;k&acirc;şefenin aydınlığında, tabiat &acirc;lemi sakinlerinin erişimine sunulan bir &ldquo;Urvet&uuml;&rsquo;l-Vuska&rdquo; bir kopmaz bağdır. Buradan yola &ccedil;ıkarak İrfan, Şeriatın &ouml;z&uuml;n&uuml; de kuşatacak geniş bir alanda varlık g&ouml;sterir diyebiliriz. Yani bir anlamda Şeriat da varlığını İrfana bor&ccedil;ludur. Binaenaleyh Şeriatın gerekleri doğrultusunda ortaya konan bir siyas&icirc; faaliyet, tarz ve y&ouml;ntem aynı zamanda irfan&icirc; bir yol ve s&uuml;luk olmak durumundadır.</p>\n\n<p>\n	İrfan sahibi, asıl maksat ve gayesinin Şeriat ve Tarikat ile tahakkuk bulacağına inanır. Bu sebeple yolunu bu ikisinden ayrı ve bağımsız bilmez. Ancak hem Şeriat hem tarikata şamil gelen boyutlarını aşan kendine &ouml;zg&uuml; bir alandan da s&ouml;z eder ve bu alanın sınırlarını yine kendisi belirler. Evet, Şeriat her şeyi &ldquo;zahir&icirc;&rdquo; boyutu ve dış g&ouml;r&uuml;n&uuml;m&uuml;yle m&uuml;talaa eder. Ancak bu, &ldquo;batın&rdquo;ın yadsınması ve varlığın &ouml;z&uuml;ne giden yolların nefyedilmesi anlamına gelmez.</p>\n\n<p>\n	<strong>Fıkıh, Ahlak, İrfan</strong></p>\n\n<p>\n	Şeriat, Tarikat ve Hakikatin farklılaştıkları ve birleştikleri zeminlerin m&uuml;talaası fıkıh, ahl&acirc;k ve irfanın da nerede buluşup nerede ayrıştıklarını a&ccedil;ıklığa kavuşturur. Fıkıh ilminin konusu Şeriattır. Ahl&acirc;k, tarikatın yol ve y&ouml;ntemlerini konu edinir. İrfan ise Hakikat ilmidir. Şeriat, Tarikat ve Hakikat nasıl tek bir Hakikatin &uuml;&ccedil; ayrı mertebe ve katmanı şeklinde ele alınabiliyorsa bu &uuml;&ccedil; ilm&icirc; disiplin de birbirleriyle b&ouml;yle bir irtibat i&ccedil;erisindedirler. Hi&ccedil;biri bir diğerinin yerini alamaz ve her biri kendisine mahsus konularla ilgilenir. Ama birbirlerini dışlamazlar da. Fıkıh ilmi, insan fiil ve davranışlarının zahir ve dış g&ouml;r&uuml;n&uuml;m&uuml;yle ilgilenir. Bu ilim, ilgi alanına giren b&uuml;t&uuml;n konu ve problemleri; bu c&uuml;mleden siyas&icirc;-ictima&icirc; meseleleri d&uuml;nya hayatı ve kesret &acirc;leminin kendine &ouml;zg&uuml; yasa ve prensipleri &ccedil;er&ccedil;evesinde m&uuml;talaa eder. Ahl&acirc;k ilmi, seyr-&uuml; s&uuml;lukun ilkelerini belirler. İrfan ilmi ise varlığın batın&icirc; esrar ve şifrelerini &ccedil;&ouml;zmeye &ccedil;alışır.</p>\n\n<p>\n	<strong>&Acirc;limin &Ccedil;ıkmazı ve İlmin A&ccedil;mazı</strong></p>\n\n<p>\n	B&acirc;tın&icirc; ve zahir&icirc; ilimlerin her birinin kendine &ouml;zg&uuml; problemleri aynı şekilde bu ilimlere v&acirc;kıf &acirc;limlerin giriftar olabilecekleri bazı &ccedil;ıkmazlar vardır. Olay ve olguların zahir&icirc; y&ouml;nleriyle ilgilenen bilim ve bilim adamlarının i&ccedil;ine d&uuml;şt&uuml;kleri &ccedil;ıkmaz, eşyanın batınına ve ger&ccedil;ek &ouml;z&uuml;ne dikkat etmemelerinden kaynaklanır. Bu gaflet ve y&uuml;zeysellik vahiyden kopuk bir &ccedil;er&ccedil;eveye oturduğunda sosyal-siyasal yaşamda d&uuml;nyev&icirc;-beşer&icirc; bir hukuk sistemini ve buna bağlı olarak sek&uuml;ler bir siyaset anlayışını beraberinde getirir. Bu gaflet, dinin kendi sahasında da s&ouml;z konusu olabilir. Dolayısıyla dini bir siyaset, sistemleşme aşamalarında semav&icirc; ve vahyi temel ilke ve değerleri referans almakla birlikte dinin &ouml;z&uuml;nden ve hakikatinden uzak kalabilir. Her ne kadar bu durumda ortaya &ccedil;ıkan problem, dinin yapısal boyutlarını etkilemese de en azından &ldquo;&acirc;lim&rdquo;i ve bu siyasete muhatap kitleyi etkisi altına alır. B&ouml;ylece batın &acirc;leminden ve &acirc;lemin hakikatinden gafil bir topluluk seyr-&uuml; s&uuml;luk ve Hakikate vasıl olma imk&acirc;nından mahrum kalır.</p>\n\n<p>\n	<strong>Sek&uuml;ler İlim ve Durağan İlim</strong></p>\n\n<p>\n	&Ccedil;ağdaş insan b&uuml;t&uuml;n bilimsel birikimine rağmen, Tevhid &acirc;lemine sırtını &ccedil;evirerek &acirc;lemin batın&icirc; boyutlarından tamamen gafil kalmış, sonu&ccedil;ta zahir&icirc; (pozitif) ilimlerde de yapısal birtakım a&ccedil;maz ve &ccedil;ıkmazlarla y&uuml;z y&uuml;ze gelmiştir. &Ccedil;&uuml;nk&uuml; &acirc;lemin batın&icirc; boyutu unutulduğunda tabii olarak onun zahiri ile ilgilenen bilimler bir temelsizlik ve ilkesizlik problemiyle karşılaşır. İlim, kutsal ve semav&icirc; k&ouml;kenlerinden kopunca d&uuml;nyev&icirc;leşir ve sek&uuml;ler bir forma b&uuml;r&uuml;n&uuml;r. Haliyle sek&uuml;ler bilimler i&ccedil;erisinde şeriat vb. ilimlere yer yoktur. İsl&acirc;m d&uuml;ş&uuml;nce tarihinde modern bilim kurumları şekilleninceye kadar batın&icirc; ilimler resmen ink&acirc;r edilmemiş, buna bağlı olarak da M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin i&ccedil;ine d&uuml;şebilecekleri &ccedil;ıkmaz ve a&ccedil;mazlar daha ziyade zahir&icirc; ilimlerle iştigal edenleri, &ouml;zellikle de şeriat &acirc;limlerini giriftar kılmış, onların şer&rsquo;&icirc; ahk&acirc;mın zahirine y&ouml;nelik dogmatik bir yaklaşım i&ccedil;erisine girmeleri şeklinde tezah&uuml;r etmiştir. Aslında fıkıh ilmi, vahye dayanır ve İl&acirc;h&icirc; nurun aydınlığında şekillenir. Tarikata ilk adımını atan bir s&acirc;lik, bu ilimden yola &ccedil;ıkarak seyr-&uuml; s&uuml;l&ucirc;k i&ccedil;in gerekli olan riyazet ve alıştırmaları tanzim eder. Fıkıh ilmine vakıf olan bir fakih ya da onunla sadece amel eden bir m&uuml;kellef, eğer insanın ulaşması gereken asıl gayeden gafil kalacak olur, sırf zahir&icirc; ahk&acirc;mın &ouml;ğrenimi ya da onunla amel etmekle iştigal eder ve seyr-&uuml; s&uuml;luk yoluna girmez ise tabii olarak dogmatizm ve durağanlığa du&ccedil;ar olur. Neticede de elde etmiş olduğu ilim ve birikim, ağır bir y&uuml;k misali omuzlarına &ccedil;&ouml;ker.</p>\n\n<p>\n	&ldquo;Tevrat&rsquo;la y&uuml;k&uuml;ml&uuml; tutulup da onunla amel etmeyenlerin durumu, ciltlerce kitap taşıyan merkebin durumu gibidir. Allah&rsquo;ın ayetlerini yalanlamış olan kavmin durumu ne k&ouml;t&uuml;d&uuml;r! Allah, zalimler topluluğunu doğru yola iletmez.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>B&acirc;tın&icirc; İlimlerin &Ccedil;ıkmazı</strong></p>\n\n<p>\n	Zahir&icirc; ilimler ve bu ilimlerle iştigal eden &acirc;limler, nasıl bir &ccedil;ıkmaz ve a&ccedil;maz ile y&uuml;z y&uuml;ze iseler batın&icirc; ilimler i&ccedil;in de bu durum s&ouml;z konusudur. Aslında ilim ve &acirc;limi birbirinden ayıramayız. Bu y&uuml;zden her ikisi bu problemi birlikte yaşarlar. Hakikate erişmek isteyen bir &acirc;rif, onunla m&uuml;tenasip bir yol ve y&ouml;ntemle hareket etmelidir. Bu yol ve y&ouml;ntem, zahiri &ouml;nemsemeden ve ona taalluk eden ahk&acirc;mı g&ouml;zetmeden s&ouml;z konusu hedefe eriştirmez. Ancak zahir&icirc; ilimlerde durum b&ouml;yle değildir. Yani bu ilimler &ndash;fıkhın muhtelif b&acirc;bları da d&acirc;hil- batın&icirc; ilimlere tevecc&uuml;h etmeksizin ve bu a&ccedil;ıdan tam bir gaflet i&ccedil;erisinde olunsa dahi &ouml;ğrenilebilir. Bu durumda b&ouml;yle bir ilim hatta şeriat ilmi olsa dahi &ndash;sırf zahir&icirc; ilim olduğu hasebiyle- batın&icirc; ilimlerin tahsili ve elde edilmesi &ouml;n&uuml;nde bir hicap ve engel fonksiyonu g&ouml;r&uuml;r. Ama batın&icirc; ilimleri zahir&icirc; ilimlerden gafil kalarak ve bu ilimlere tevecc&uuml;h etmeden doğru ve sağlıklı bir şekilde elde etmek olanaksızdır. &Ccedil;&uuml;nk&uuml; b&acirc;tının yolu zahirden ge&ccedil;er. Hayatının zahir&icirc; y&ouml;n&uuml;n&uuml; ve b&uuml;t&uuml;n hal ve hareketlerini olması gerektiği şekilde tanzim edemeyen, doğru ve sağlıklı y&ouml;ntemlerle yeterli d&uuml;zeyde riyazet ve alıştırma yapmayan bir s&acirc;lik, b&acirc;tına ve hakikate giden yolda dalalet ve zulmet vadilerine d&uuml;şer. Bu y&uuml;zden işin en başında dolaysız bir şekilde İl&acirc;h&icirc; cezbe ile kuşatılmayan; yani irfan&icirc; tabirle &ldquo;salik-i cazip&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> olan bir kimse b&uuml;t&uuml;n mertebe ve makamları yaya ve &ldquo;s&uuml;luk koşullarıyla&rdquo; kat etmek zorundadır. B&ouml;yle bir yolcu, ister istemez zahir&icirc; ilimlere tevecc&uuml;h etmek zorundadır. &Ccedil;&uuml;nk&uuml; bu yol, ancak bu ilimlerle amel etmek suretiyle kat edilebilir.</p>\n\n<p>\n	Zahir&icirc; ilimlerle amel zorunluluğu sadece s&uuml;luk aşamaları i&ccedil;in değil, maksada eriştikten sonra da ge&ccedil;erlidir. Vuslata erişmiş bir &acirc;rif bile kesret &acirc;leminde yaşadığı m&uuml;ddet&ccedil;e zahir&icirc; yaşamın gerekleriyle amel etmek ve &acirc;d&acirc;bıyla m&uuml;teeddib olmak zorundadır. &Acirc;rifin vuslat heng&acirc;mında bile zahir&icirc; &acirc;d&acirc;b ile sorumlu tutulması bir formalite gereği değildir. &Ccedil;&uuml;nk&uuml; zahir ve batın arasındaki bağ; tekvin&icirc;, hakiki ve varoluşsal bir bağdır. Bir &acirc;rif eğer ger&ccedil;ekten b&ouml;yle bir makama gelebilmişse, onun ger&ccedil;ek vuslatı zahir&icirc; ilimlerin kural ve ilkeleri kalıbında kendini g&ouml;sterir. &Ouml;yle ki hatta bu ilimlerin ahk&acirc;mı onun s&ouml;z, fiil, yol, yordam ve takriri temel alınarak istinbat edilir.</p>\n\n<p>\n	<strong>Nazar&icirc; İrfan ve Zahir&icirc; İlimler</strong></p>\n\n<p>\n	Maarifet ehlinin amel&icirc; s&uuml;luku ve zahir-batın arasındaki ilişkinin ger&ccedil;ek bağlamı hakkında s&ouml;ylenenlerden yola &ccedil;ıkarak nazar&icirc; irfanın b&uuml;t&uuml;n zahir&icirc; ilimler; bu c&uuml;mleden toplumsal d&uuml;ş&uuml;nce ve siyaset bilimiyle olan ilişkisi anlaşılmış olmalıdır. Nazar&icirc; irfan, İl&acirc;h&icirc; esma ve sıfatı tebyin ve insanın Allah&rsquo;a giden yolda kat etmesi gereken aşamalar ve erişmesi gereken h&acirc;l ve makamları izah eder. Bu ilim, konu ve problemleri itibariyle insanın bireysel ve toplumsal davranış ve fiillerini konu edinen ilimlerden ayrılır.</p>\n\n<p>\n	Nazar&icirc; irfanın insan ve k&acirc;inatla ilgili ortaya koymuş olduğu tasvir, sosyal-siyasal d&uuml;ş&uuml;ncelerin şekillenmeleri aşamasında etkin bir rol oynar, bu doğrultuda g&ouml;z &ouml;n&uuml;nde bulundurulması gereken ilke ve değerlerin temelini oluşturur. Sosyal ve siyasal bilimler her ne kadar, zahir&icirc; ilimlerden sayılıp insanın doğal eylem ve davranışlarıyla ilgili kural ve yasaları konu edinseler de, irfan&icirc; ilke ve temeller &uuml;zerine inşa olundukları zaman batın&icirc; bir boyut kazanırlar. Yani, Rabb&acirc;n&icirc; &acirc;limlerin amellerin batın&icirc; boyutu ile ilgili ulaşmış oldukları maarifet ve bu maarifetin mukaddes metin ve nasslar kalıbındaki ifadesi olan Şeriatın ş&uuml;mul&uuml;nde insanı hakikate hidayet eden bir tarikat olma payesine erişirler.</p>\n\n<p>\n	<strong>İsl&acirc;m&icirc; Siyas&icirc; D&uuml;ş&uuml;ncenin Fıkh&icirc;-İrfan&icirc; &Ouml;z&uuml;</strong></p>\n\n<p>\n	İnsan davranışlarının siyas&icirc; kural ve &ccedil;er&ccedil;evesini ve sosyal yaşamın temel prensiplerini belirlemek &uuml;zere irfan&icirc; usul ve ilkeleri de g&ouml;z &ouml;n&uuml;nde bulundurarak şekillenen ve vahy&icirc; referanslara bağlı bir ilim, -akl&icirc; kaynaklar ve beşer&icirc; tecr&uuml;belerden hangi d&uuml;zeyde faydalanmış olursa olsun- fıkıh ilminin kapsamı i&ccedil;erisine girer. Bu bağlamda ele aldığı konu ve problemler b&uuml;t&uuml;nsel bir &ccedil;er&ccedil;eve i&ccedil;erisinde siyas&icirc; fıkıh ( Fıkh-i Siyas&icirc;) başlığı altında m&uuml;talaa edilir. Binaenaleyh İsl&acirc;m irfanının bir anlamda Fıkh&icirc; bir siyas&icirc; d&uuml;ş&uuml;nceyi gerektirdiği ve semav&icirc; ilke ve yasalarla bağını koparan her t&uuml;r siyas&icirc; d&uuml;ş&uuml;nce ve pratiği nefyettiği s&ouml;ylenebilir. İrfan&icirc; bakış, Fıkh&icirc;-siyas&icirc; bir d&uuml;ş&uuml;nceyi gerektirir; ama bağnazlık, zahirperestlik ve dogmatizme kapılarak irfan&icirc; s&uuml;lukun batın&icirc; boyutlarını dikkate almayan her t&uuml;r pratik ve eğilimi fıkıh adı altında olsa bile reddeder. &Acirc;rif, d&uuml;stur edindiği tarikatı, şeriat ahk&acirc;mının kaynaklarına dayandırır. Yani y&uuml;r&uuml;yeceği yolun g&uuml;zerg&acirc;hını siyas&icirc; fıkıhtan faydalanarak belirler.</p>\n\n<p>\n	<strong>&Acirc;rif ve F&acirc;kih</strong></p>\n\n<p>\n	&Acirc;rif, Fıkh&icirc; d&uuml;ş&uuml;ncenin temel ilkelerine y&ouml;nelik b&uuml;t&uuml;n olumlu bakışına, tarikatın şekillenmesi ve hakikate erişmek yolunda fıkhın kural ve prensiplerini o kadar &ouml;nemsemesine rağmen, doğrudan fıkhın sahasına m&uuml;dahil olmaz. Bu, nazar&icirc; irfanın Fıkh&icirc; ahk&acirc;mı istinbat (&ccedil;ıkarsama) işlemini kendisine vazife bilmediği anlamına gelir. Bu ahk&acirc;m ancak Fıkh&icirc; usul ve &ouml;l&ccedil;&uuml;tlerle tanınabilir. İrfan zahir ile batın arasındaki bağın korunması, zahir&icirc; ahk&acirc;mın bilinmesi ve faydalanılması gerektiğini savunur. Fıkıh, şeriatın sınırlarını belirler. Şeriat ise d&uuml;nya hayatının geniş yaşama alanını alabildiğine yaygın bir hoşg&ouml;r&uuml; ve m&uuml;samaha mantığı ile İl&acirc;h&icirc; hudut ve ahk&acirc;m dairesine yerleştirir. &Acirc;rif kendi bakış zaviyesinden fıkhın sahasını muhterem bilir. Gideceği yol ve s&uuml;luku ahl&acirc;k&icirc; ilkeleri de g&ouml;zeterek şer&rsquo;&icirc; ahk&acirc;mın s&uuml;zgecinden ge&ccedil;irir. Daha sonraki aşamalarda daha b&uuml;y&uuml;k bir dikkatle ve ince eleyip sık dokuyarak şahs&icirc; b&uuml;t&uuml;n davranış ve hallerini ciddi bir &ouml;zeleştiri ve kritiğe tabi tutar. İrfanın bir salikin yaşamının itikad&icirc; ve amel&icirc; boyutlarıyla ilgili g&ouml;sterdiği dikkat ve incelik, b&uuml;t&uuml;n teorik ve pratik ilimler i&ccedil;erisinde eşine az rastlanır bir d&uuml;zeydedir.</p>\n\n<p>\n	M&uuml;sl&uuml;man &acirc;rifler, İsl&acirc;m d&uuml;ş&uuml;nce tarihi boyunca Fıkh&icirc; &ccedil;er&ccedil;eveyi korumaya b&uuml;y&uuml;k &ouml;zen g&ouml;stermiş bu saha ile ilişkisini hi&ccedil;bir şekilde kesmemiştir. Onlar irfandan soyutlanmış bir Fıkh&icirc; y&ouml;nelime sıcak bakmadıkları gibi, fıkıhsız bir irfanı da dalalet ve sapkınlık olarak değerlendirirler.</p>\n\n<p>\n	Felsef&icirc; problemleri irfan&icirc; d&uuml;zeye taşımak i&ccedil;in b&uuml;y&uuml;k &ccedil;abalar sarf eden Sadru&rsquo;l- M&uuml;tellihin (Molla Sadra) maarifet ehlinin &ldquo;d&ouml;rt yolculuk&rdquo; mefk&ucirc;resinden esinlenerek tasnif etmiş olduğu el-Esf&acirc;ru&rsquo;l-Erba&rsquo;a (D&ouml;rt Yolculuk) kitabının &ouml;ns&ouml;z&uuml;nde, Şeriatın irfan&icirc; boyutlarını g&ouml;rmezlikten gelen ve bu ilmin sırf zahir&icirc; &ccedil;er&ccedil;evesiyle ilgilenen fakihleri sert bir dille eleştirir. Aynı Molla Sadra, fıkhın sahasını muhterem bilmeyen ve şer&rsquo;&icirc; ahk&acirc;mı k&uuml;&ccedil;&uuml;mseyen s&ouml;zde arifler s&ouml;z konusu olunca da bir &ouml;ns&ouml;zle yetinmez ve bu tarz &acirc;rif g&ouml;r&uuml;n&uuml;ml&uuml; kişilerin eleştirisi i&ccedil;in &ouml;zel bir kitap yazar. Bu kitapta, cehalet veya sapkın birtakım garazların d&uuml;rt&uuml;s&uuml;yle kesret &acirc;lemine has ahk&acirc;mı g&ouml;rmezlikten gelen ya da ona riayet etmeyerek bir t&uuml;r eyyamcılığa y&ouml;nelen ve İl&acirc;h&icirc; hududu &ccedil;iğneyen bu zevatı şiddetle kınar.</p>\n\n<p>\n	<strong>İrfan ve Siyas&icirc; Fıkıh</strong></p>\n\n<p>\n	İrfan&icirc; bakış, m&uuml;şahhas bir siyas&icirc; eğilimi gerektirmez. Bu bakış, sadece siyasetin Fıkh&icirc; &ccedil;er&ccedil;evesini &ouml;nemser. Siyas&icirc; fıkıh ise kendine &ouml;zg&uuml; yasa ve prensipleri, Şeriatın &ouml;ng&ouml;rd&uuml;ğ&uuml; bir &ccedil;er&ccedil;eveye oturtur. Buna g&ouml;re, &acirc;riflerin siyas&icirc; d&uuml;ş&uuml;nce ve eğilimlerinde sergiledikleri farklı tutumlar, onların irfan&icirc; d&uuml;ş&uuml;ncelerinden kaynaklanmaz. Aslında onların Fıkh&icirc; eğilimlerinden kaynaklanır. Evet, İrfan ilkesel olarak şeriat ve fıkhı &ouml;nemser. İkisinden de yararlanılması gerektiğine vurguda bulunur. Dolayısıyla onların kendi aralarında ortaya &ccedil;ıkacak her t&uuml;rl&uuml; ihtilaf, mensubu bulundukları Fıkh&icirc; mezhep ve ekollerle al&acirc;kalıdır; irfan&icirc; eğilimleriyle değil. Tabii ki Fıkıh sahasında s&ouml;z konusu olan ihtilaflar, irfan &ccedil;er&ccedil;evesinde g&uuml;ndeme gelen ihtilaflarla aynı t&uuml;rden değildir. Tabiatıyla bu ihtilafların &ccedil;&ouml;z&uuml;m yolları da farklı farklıdır. Fıkh&icirc; bir araştırma ve derinlikli bir inceleme, bazı durumlarda kelam ilminden faydalanmayı da gerektirir. &Ccedil;&uuml;nk&uuml; bazı kelam&icirc; konular, fıkhın bazı ilkelerinin temellendirilmesi ve a&ccedil;ıklanmasında etkin bir rol oynarlar.</p>\n\n<p>\n	İrfanın hem nazar&icirc; hem de amel&icirc; boyutlarında, siyasetle ilgili olduğu ger&ccedil;eğini tarihsel &ouml;rneklerle de a&ccedil;ıklayabiliriz. Tarih boyunca hi&ccedil;bir d&ouml;nemde M&uuml;sl&uuml;man &acirc;rifler, irfan&icirc; bakışı fıkhın karşısında ve ona bir rakip olarak g&ouml;rmemişlerdir. Bilakis bazı &acirc;rifler, fıkıh sahasında da &ouml;nemli bir merci ve fetva makamı d&uuml;zeyine gelmişlerdir.</p>\n\n<p>\n	Evet, &acirc;rifler bireysel ve sosyal yaşamlarında takip ettikleri yol ve y&ouml;ntemi Fıkh&icirc; eğilimleri doğrultusunda şekillendirirler. Bu y&uuml;zden onların siyas&icirc; d&uuml;ş&uuml;nce ve pratiklerinin temel &ouml;zellikleri doğrudan, benimsemiş oldukları Fıkh&icirc; mezhep ve y&ouml;ntemlerle al&acirc;kalıdır. &Ouml;rneğin Ehl-i S&uuml;nnet siyas&icirc; fıkhının Emev&icirc;ler ve Abbas&icirc;ler karşısındaki pasif ve teslimiyet&ccedil;i tutumuna karşılık; Şi&icirc; siyas&icirc; fıkhının İsl&acirc;m d&uuml;nyasında sulta kurmuş g&uuml;&ccedil; odakları karşısında takındığı inkıl&acirc;b&icirc; tutum, hi&ccedil; ş&uuml;phesiz bu iki ekole mensup &acirc;riflerin siyas&icirc; d&uuml;ş&uuml;nce ve pratiklerini &ccedil;ok farklı şekillerde etkilemiştir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Saff suresi: 61/4</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 8, s. 170.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nehc&uuml;&rsquo;l-Belağa, 47. mektup.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ziy&acirc;ret-i C&acirc;mia-yı Keb&icirc;re</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz. Seyyid Haydar Amul&icirc;, Esr&acirc;ru&rsquo;ş-Şeria, s. 17-21.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Age. s 22-24</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Cuma suresi: 62/5.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Cezbe noktasında salikler iki durumdadır: a) Salik-i meczup: Derviş &ouml;nce cezbeye tutulur meczup olur, ardından da bir m&uuml;rşide kavuşur&hellip; b) Meczub-ı salik: Derviş &ouml;nce bir şeyhe bağlanır, yetişir, muhebbetullaha ulaşarak sonunda meczup olur&hellip; Burada ikinci durumda olan salikler murad olunmaktadır. (m&uuml;t.)</p>\n	</div>\n</div>','İrfan-Siyaset İlişkisi','','publish','closed','open','','irfan-siyaset-iliskisi','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3101',0,'post','',0),(3102,1,'2020-05-08 13:18:49','2020-05-08 10:18:49','<p style=\"text-align: right;\">\n	<strong>Allame S. Abdullah Şubber</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- T&ouml;vbenin Hakikati</strong></p>\n\n<p>\n	T&ouml;vbe, &uuml;&ccedil; farklı unsurun birbiri ardına oluşmasından doğar. Birinci unsur ilim ve bilgidir. İkinci unsur h&acirc;l ve duygudur. &Uuml;&ccedil;&uuml;nc&uuml; unsur ise ikinci unsurun bir &uuml;r&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	İlim ve bilgiden kastettiğimiz şey, g&uuml;nahların insana verdiği zararları tanımak, bu g&uuml;nahların insanın ebedi mutluluk ve saadetini hedef alan birer &ouml;ld&uuml;r&uuml;c&uuml; zehir olduğunu bilmek ve bu g&uuml;nahların insanı Y&uuml;ce Allah&rsquo;tan uzaklaştırdığı ger&ccedil;eğine vakıf olmaktır.</p>\n\n<p>\n	Bu bilgi ve bilin&ccedil; sonrasında insanda bir h&acirc;l ve duygu meydana gelir ve mahbubundan uzaklaştığı i&ccedil;in kalbinde bir ağrı hisseder. Kuşkusuz insan, sevgilisinden uzaklaştığını hissettiği zaman kalbi bir acı ve elem hisseder ve bu duygu sonrasında kişide &ldquo;azim&rdquo; ve &ldquo;gayret&rdquo; diye adlandırdığımız bir h&acirc;l doğar. Sevgilisinin ondan uzaklaşmasına sebep olan filleri bir kenara koymak y&ouml;n&uuml;nde bir azim, sonrası i&ccedil;in ise hayatının sonuna kadar bu t&uuml;r davranışlara yaklaşmamak y&ouml;n&uuml;nde bir gayret ve ge&ccedil;mişi telafi etmek y&ouml;n&uuml;nde bir şevk.</p>\n\n<p>\n	Bunca g&uuml;zelliğin doğmasına sebep olan etken ise baştaki bilgi ve bilin&ccedil;lenmektir. Yani g&uuml;nahları birer &ouml;ld&uuml;r&uuml;c&uuml; zehir olarak g&ouml;rmek. Bu bilincin yansımaları kalbe ışık tuttuğu zaman kişide oluşan pişmanlık duygusu onu ge&ccedil;mişteki hatalarını telafi etmeğe itecektir.&Ccedil;oğu zaman t&ouml;vbe ifadesi yalnızca bu pişmanlık duygusu i&ccedil;in kullanılır ve bu pişmanlık &ouml;ncesindeki bilin&ccedil;lenmeğe &ldquo;&ouml;n hazırlık&rdquo;, sonrasında oluşan g&uuml;nahlardan uzak dura haline ise &ldquo;t&ouml;vbenin meyvesi&rdquo; denilir.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmuştur: Pişmanlık t&ouml;vbedir.</p>\n\n<p>\n	Zira pişmanlık duygusu her zaman &ouml;ncesinde oluşan bir bilin&ccedil;lenmeğe m&uuml;teakip meydana gelir ve sonrasında ise bir azim ve gayret oluşmasına sebep olur.</p>\n\n<p>\n	<strong>2- T&ouml;vbenin Gerekliliği ve &Ouml;nemi</strong></p>\n\n<p>\n	Akıl ve din &ccedil;er&ccedil;evesinden baktığımız zaman v&uuml;cudumuza &ouml;nemli &ouml;l&ccedil;&uuml;de zarar veren ve bizim i&ccedil;in hayati tehlike oluşturan durumlardan uzak durmamız zorunlu ve ka&ccedil;ınılmaz g&ouml;r&uuml;n&uuml;r. Durum b&ouml;yle iken acaba insanın, ebedi ve sonsuz hayatını tehlikeye atan durumlardan uzak durması daha &ouml;nemli ve daha evla değil mi? Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Ey m&uuml;minler! Hep birlikte Allah&rsquo;a t&ouml;vbe ediniz ki kurtuluşa eresiniz.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Y&uuml;ce Allah diğer bir ayeti kerimede ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Ey iman edenler! Samimi bir t&ouml;vbe ile Allah&rsquo;a d&ouml;n&uuml;n. Umulur ki Rabbiniz sizin k&ouml;t&uuml;l&uuml;klerinizi &ouml;rter.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ayeti kerimede &ldquo;Nasuh t&ouml;vbe&rdquo; olarak ifade edilen t&ouml;vbe şekli, b&uuml;t&uuml;n şaibelerden uzak ve yalnızca Allah&rsquo;ın rızası y&ouml;n&uuml;nde yapılan t&ouml;vbedir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Kuşkusuz Allah t&ouml;vbe edenleri de sever, temizlenenleri de sever.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: T&ouml;vbe eden kişi Allah&rsquo;ın sevgili dostudur ve g&uuml;nahlarından d&ouml;nen kişi hi&ccedil; g&uuml;nah yapmayan kişi gibidir.</p>\n\n<p>\n	İmam Muhammed Bakır (a.s) ş&ouml;yle buyurmuştur: Y&uuml;ce Allah&rsquo;ın, t&ouml;vbe eden birisinin t&ouml;vbe anındaki sevinci, varını yoğunu gecenin bir karanlığında kaybedip de sonrasında bulan birisinin bu anki sevincinden daha fazladır.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: Y&uuml;ce Allah kaybettiği şeyi bulan birisinin sevinmesi gibi m&uuml;min kulunun t&ouml;vbesiyle sevinir.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) &ldquo;Nasuh bir t&ouml;vbe ile Allah&rsquo;a d&ouml;n&uuml;n&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> ayetinin a&ccedil;ıklaması y&ouml;n&uuml;nde ş&ouml;yle buyurmuştur: Buradaki t&ouml;vbe, bir daha asla tekrarlanmayan g&uuml;nah anlamındadır. &ldquo;Hangi birimiz yapmış olduğu g&uuml;naha tekrar d&ouml;nm&uuml;yor?&rdquo; diyen birisinin cevabında ise ş&ouml;yle buyurdular: Y&uuml;ce Allah &ccedil;ok hata yapıp da &ccedil;ok t&ouml;vbe eden kullarını sever.</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: Kul, samimi bir şekilde t&ouml;vbe ederse Y&uuml;ce Allah onu kendi sevgi &ccedil;emberine alır ve hatasını &ouml;rter. &ldquo;Onun hatasını nasıl &ouml;rt&uuml;yor?&rdquo; sorusu &uuml;zerine ise ş&ouml;yle buyurdular: Yaptıklarını yazmakla y&uuml;k&uuml;ml&uuml; olan iki meleğe bu g&uuml;nahı unutturur ve kulunun azasına ve yery&uuml;z&uuml;ne onun g&uuml;nahını &ouml;rtmelerini emreder. Bunun sonucunda bu kul Y&uuml;ce Allah&rsquo;ın karşısına &ccedil;ıktığı vakit, onun aleyhinde şahitlik yapacak hi&ccedil;bir şey olmayacaktır.</p>\n\n<p>\n	İmam Muhammed Bakır (a.s) ş&ouml;yle buyurmuştur: G&uuml;nahından d&ouml;nen kişi, hi&ccedil; g&uuml;nahı olmayan kişi gibidir; istiğfar ettiği halde g&uuml;nahından d&ouml;nmeyen kişi kendisiyle alay eden kişi gibidir.</p>\n\n<p>\n	<strong>3- T&ouml;vbeyi Geciktirmemek</strong></p>\n\n<p>\n	T&ouml;vbe konusunda zaman kaybına meydan vermemek &ccedil;ok &ouml;nemlidir. Zira g&uuml;nahların zararından korunmak i&ccedil;in zaman kaybına meydan vermemek ka&ccedil;ınılmazdır. Ayrıca t&ouml;vbenin temelini oluşturan unsur, g&uuml;nahların yıkıcı y&ouml;nlerini tanımaktır ve bu bilin&ccedil; kişinin imanından kaynaklanır. İman ise acil bir şekilde ve zaman kaybına m&uuml;saade etmeksizin elde edilmesi gereken bir nurdur. G&uuml;nahların yıkıcı y&ouml;nlerini bilmek ve bu y&ouml;nde bilin&ccedil;lenmek ise ancak ve ancak bu g&uuml;nahlardan uzak durulması i&ccedil;in insanlardan istenmiştir. Dolayısıyla g&uuml;nahlardan uzak durmayan kişiler imanın bu par&ccedil;asından yoksundurlar.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmuştur: Zina eden şahıs, zina ederken m&uuml;min değildir.</p>\n\n<p>\n	Bu hadisteki imandan kasıt, Allah&rsquo;a, sıfatlarına, kitaplarına, peygamberlerine ve meleklerine inanmak değildir. Hz. Peygamber (s.a.a) &ldquo;bu şahıs m&uuml;min değildir&rdquo; buyururken bu şahsın bu halde iken Y&uuml;ce Allah&rsquo;ın rahmetinden uzak olduğunu ve Y&uuml;ce Allah&rsquo;ın gazabına d&acirc;hil olduğunu buyurmaktadır. &Ouml;rneğin bir tabip hastasına &ldquo;bu bardağın i&ccedil;indeki zehri i&ccedil;me&rdquo; derse ve hasta buna rağmen doktorunu dinlemeyip bardağın i&ccedil;indeki zehri i&ccedil;erse bu durumda &ldquo;bu hasta tabibin varlığını kabul etmiyor&rdquo; diyemeyiz. Aksine tabibin varlığını kabul eder ancak bardağın i&ccedil;indeki sıvının zehir olduğuna inanmadığı i&ccedil;in bu sıvıyı i&ccedil;er. Zira aklı başında hi&ccedil; kimse bile bile zehir i&ccedil;mez. Dolayısıyla g&uuml;nahlara bulaşan insan kesinlikle iman eksikliği yaşar.</p>\n\n<p>\n	İman yalnızca bir kapıdan ibaret değildir ve yetmiş k&uuml;sur kapıya sahiptir. En y&uuml;ksek kapı Allah&rsquo;tan başka ilah olmadığına inanmaktır. En al&ccedil;ak kapı ise insanların ge&ccedil;tiği yoldaki engelleri kaldırmaktır. &Ouml;rneğin ş&ouml;yle demek gibi: İnsan yalnızca bir şeyden ibaret değildir, aksine yetmiş k&uuml;sur varlıktan ibarettir. Bu varlıkların i&ccedil;inde en &uuml;st&uuml;n varlık, kalp ve ruhtur. En d&uuml;ş&uuml;k varlık ise temizliktir. Yani hayvanlar gibi kir ve pislik i&ccedil;inde değil de temiz bir halde ve d&uuml;zg&uuml;n g&ouml;r&uuml;n&uuml;ml&uuml;d&uuml;r.</p>\n\n<p>\n	Bu benzetmeyle yola &ccedil;ıkacak olursak iman, bir insana benzer ve kelimeyi tevhitten toksun olmak tamamıyla bu değerden yoksun olmak anlamındadır. Aynen bir insanın ruhtan yoksun olması gibi. Aynı zamanda sadece kelimeyi şehadeti dile getirip de imanın diğer par&ccedil;alarından yoksun olan insan, v&uuml;cudu parampar&ccedil;a olan, g&ouml;z&uuml;n&uuml; kulağını kaybeden, bacaksız kolsuz, ancak hala ruhunu kaybetmeyen bir insana benzer. V&uuml;cudunun bir&ccedil;ok organını kaybeden bir insan &ouml;l&uuml;me ne kadar yakın ise aynı oranda iman olarak sadece kelimeyi şehadete sahip olan birisi imanını kaybetmeğe yakındır. &Ouml;l&uuml;m meleğinin yaklaşmasıyla esmeğe başlayan yıkıcı fırtınalara bu iman fidanı dayanamaz. İman fidanını g&uuml;zel amellerle sulamayanlar, bu imanın k&ouml;klenip ruhuna işlemesine yardımcı olmayanlar &ouml;l&uuml;m meleğinin yaklaşmasıyla esmeğe başlayan fırtınada acı sondan kurtulamazlar. Yalnızca hayatı boyunca g&uuml;zel amellerle bu fidanı sulayıp da b&uuml;y&uuml;mesine yardımcı olanlar, bu fidanın k&ouml;k salıp da sağlamlaşmasına yardımcı olanlar, mutlu sonun tadına varabilirler.</p>\n\n<p>\n	Ariflerin adeta tek d&uuml;ş&uuml;nd&uuml;ğ&uuml; şeyin &ouml;l&uuml;m anı ve bu andaki tehlikeler olduğunu s&ouml;ylersek, abes değildir. &Ouml;l&uuml;m anında ancak ger&ccedil;ek iman sahiplerinin kurtulduğu ger&ccedil;eği bu insanların her zamanki en b&uuml;y&uuml;k endişesi iken bu konuda bize d&uuml;şen g&ouml;rev t&ouml;vbe konusunda zaman kaybetmemek ve bir an &ouml;nce ge&ccedil;mişte yapmış olduğumuz yanlışlıklardan d&ouml;nmektir. G&uuml;nah zehri iyice ruhumuzu sarmadan &ouml;nce, artık ruh tabiplerinin yapacağı tedavinin bile yarar sağlamadığı aşamaya gelmeden &ouml;nce, nasihat edenlerin nasihatlerini duyamaz hale gelmeden &ouml;nce ve ismimiz, helak olanlar listesinde yer almadan &ouml;nce d&ouml;nmek gerek.</p>\n\n<p>\n	<strong>4- T&ouml;vbe Kapısı Herkese A&ccedil;ıktır</strong></p>\n\n<p>\n	T&ouml;vbe etmek ve yapılan yanlışlıklardan d&ouml;nmek b&uuml;t&uuml;n hallerde ve b&uuml;t&uuml;n insanlar i&ccedil;in farzdır ve hi&ccedil; kimse bu kuraldan m&uuml;stesna değildir.Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Ey m&uuml;minler! Hep birden Allah&rsquo;a t&ouml;vbe ediniz.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu ayeti kerimede b&uuml;t&uuml;n M&uuml;sl&uuml;manlar muhatap alınmıştır. Zira hepimiz mutlaka v&uuml;cudumuzla veya kalbimizle g&uuml;nah yapmamış değiliz. Bunu başarmış olsak bile mutlaka şeytanın aklımıza getirmiş olduğu vesveselerle uğraşıp vakit ge&ccedil;irirken Y&uuml;ce Allah&rsquo;ın zikrinden gafil olmamış değiliz. Bu konuda bile başarılı olsak Y&uuml;ce Allah&rsquo;ın zatı ve sıfatları konusundaki bilgisizliğimiz, gaflet ve eksikliklerimiz ink&acirc;r edilemez bir ger&ccedil;ektir. B&uuml;t&uuml;n bunlar birer eksikliktir ve her birinin kendine has tetikleyici bir etkeni var. Bu etkenlerden kurtulmanın yolu ise tam tersiyle iştigal etmektir. Yani tersini yaparak bu etkenlerden kurtulabiliriz.</p>\n\n<p>\n	T&ouml;vbe dediğimiz şey, d&ouml;nmektir. Bu bir ger&ccedil;ek ki hi&ccedil;bir insan eksiklikten beri değildir ve sadece eksikliğin miktarı insandan insana farklı olabilir. Eksikliğin kendisinde ise hepimiz ortağız. Yalnız şu bir ger&ccedil;ek ki peygamberler ve sonrasındaki vasilerinin g&uuml;nahları bizim g&uuml;nahlarımız gibi değil. Onların g&uuml;nah olarak g&ouml;rd&uuml;ğ&uuml; şey, her zaman i&ccedil;in ve her yerde Y&uuml;ce Allah&rsquo;ı y&acirc;d etmekten bir an i&ccedil;in bile gafil olmaktır. Onların g&uuml;nah saydığı şey, mubah işlere zaman harcamaktır. Dolayısıyla onların cezası da bizim cezalarımıza benzemez. Onların cezası yapmış oldukları bu g&uuml;nah diye adlandırdıkları iş sebebiyle bir sevabı elden ka&ccedil;ırmaktır. &ldquo;İyi insanların sevap işleri,Allah&rsquo;a yakın kulların g&uuml;nahlarıdır&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> s&ouml;z&uuml;n&uuml;n anlamı da budur.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: Hz. Peygamber (s.a.a) hi&ccedil;bir g&uuml;nah işlemediği halde her g&uuml;n ve her gece y&uuml;z defa t&ouml;vbe eder, Allah&rsquo;tan af dilerdi. Hi&ccedil;bir g&uuml;nah yapmadıkları halde ve sadece makamlarını y&uuml;kseltip sevaplarını &ccedil;oğaltmak i&ccedil;in Y&uuml;ce Allah sevdiği kullarına musibet ve bela g&ouml;nderir.</p>\n\n<p>\n	Her insanın g&uuml;nah şekli, Allah nezdindeki makamına g&ouml;re farklıdır. Buradan yola &ccedil;ıkarak &ccedil;ok ince konulara a&ccedil;ıklık getirebiliriz, peygamberler (a.s) ve imamlarımızın (a.s) g&uuml;nah itiraflarıyla dolu dualarına, Allah&rsquo;a yalvarıp yakarmalarına a&ccedil;ıklık getirebiliriz.</p>\n\n<p>\n	Burada bilinmesi gereken diğer &ouml;nemli konu ise g&uuml;nahların etkisinden kurtulmak i&ccedil;in t&ouml;vbe sonrasında yalnızca bu g&uuml;nahlara bulaşmamanın yeterli olmadığı ger&ccedil;eğidir. Ge&ccedil;mişte yapmış olduğu g&uuml;nahlarının etkisinden tamamen kurtulmak isteyenler, bu g&uuml;nahların kalpte bırakmış olduğu etkilerden tamamıyla arınmak isteyenler ancak ibadetle ve Allah&rsquo;ın istediği yolda onun rızası doğrultusunda hareket etmekle bunu eksiksiz bir şekilde başarabilirler.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: G&uuml;nahın etkisinden kurtulmak i&ccedil;in g&uuml;nah sonrasında sevap işler yap.</p>\n\n<p>\n	Ancak bunu başarabilmek i&ccedil;in yapılan iyilik ve sevap, işlenmiş olan g&uuml;naha uygun olmalıdır. &Ouml;rneğin Kur&rsquo;&acirc;n dinleyerek, dinlemiş olduğumuz lehiv i&ccedil;erikli seslerin etkisinden kurtulabiliriz. Y&uuml;ce Allah&rsquo;ın anıldığı, peygamberler ve onların vasilerinin anıldığı bir yerde oturup burada s&ouml;ylenenlere kulak vermekle kulakla yapılan diğer g&uuml;nahlardan arınmak m&uuml;mk&uuml;nd&uuml;r. Cenabet halinde camiye giren kişi temizlenerek camide ibadet yaparsa bu g&uuml;nahın etkisinden kurtulabilir. Yapılan g&uuml;nahla yapılan sevap arasındaki uyum her ne kadar kesin bir şekilde arınmak i&ccedil;in bir şart ve ka&ccedil;ınılmaz sebep g&ouml;r&uuml;nmese de olduk&ccedil;a etkili bir yardımcıdır.</p>\n\n<p>\n	Hadis kaynaklarımızda ş&ouml;yle bir olay nakledilmiştir: Bir kişi Resulullah&rsquo;ın (s.a.a) yanına geldi ve ş&ouml;yle dedi: Ey Allah&rsquo;ın el&ccedil;isi, kadının birisiyle ilişki yaşadım ve cima haricinde yapılabilen diğer t&uuml;m g&uuml;nahlara bulaştım. Allah&rsquo;ın h&uuml;km&uuml; neyse bana uygula. Hz. Peygamber (s.a.a) bu şahsa &ldquo;Bizimle birlikte namaz kıldın mı?&rdquo; diye orunca &ldquo;Evet, kıldım&rdquo; yanıtını aldı ve sonrasında ş&ouml;yle buyurdu: İyi işler k&ouml;t&uuml; işleri silip g&ouml;t&uuml;r&uuml;r.</p>\n\n<p>\n	Burada vurgulanması gereken diğer &ouml;nemli konu ise yapılan t&ouml;vbenin zaman kaybetmeden ve hatadan hemen sonra yapılmasıdır. G&uuml;naha bulaşan kişi, hemen g&uuml;nah sonrasında yapmış olduğu g&uuml;nahtan pişmanlık duyarsa ve bu g&uuml;nahın kara etkisi kalbine sinmeden g&uuml;nahından d&ouml;nerse &ccedil;ok daha &ccedil;abuk bir şekilde bu g&uuml;nahın etkisinden kurtulabilir. Aksi halde kalbi g&uuml;nahlarla karalan kişinin g&uuml;nahlarının etkisinden kurtulması imk&acirc;nsız bile olabilir. Y&uuml;ce Allah Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Allah&rsquo;ın kabul edeceği t&ouml;vbe, ancak bilmeden k&ouml;t&uuml;l&uuml;k edip de sonra tez elden t&ouml;vbe edenlerin t&ouml;vbesidir; işte Allah bunların t&ouml;vbesini kabul eder; Allah her şeyi bilendir, hikmet sahibidir. Yoksa k&ouml;t&uuml;l&uuml;kleri yapıp da i&ccedil;lerinden birine &ouml;l&uuml;m gelip &ccedil;atınca &ldquo;Ben şimdi t&ouml;vbe ettim&rdquo; diyenler ile k&acirc;fir olarak &ouml;lenler i&ccedil;in (kabul edilecek) t&ouml;vbe yoktur.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) bu ayetin a&ccedil;ıklaması y&ouml;n&uuml;nde ş&ouml;yle buyurmuştur: Yani, ahireti kendi g&ouml;z&uuml;yle g&ouml;recek aşamaya geldiği an.</p>\n\n<p>\n	Zira bu aşamadan &ouml;nce yapılan t&ouml;vbeler ve pişmanlıklar Y&uuml;ce Allah katında kabul g&ouml;r&uuml;r.</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: T&ouml;vbesini erteleyip de bir an evvel t&ouml;vbe yapmayan kişi, iki b&uuml;y&uuml;k tehlikeyle karşı karşıyadır. Birincisi g&uuml;nahların birbiri &uuml;st&uuml;ne birikip de kişinin kalbini karartması ve temizlenemez hale gelmesidir. İkincisi ise, hastalanmak veya &ouml;lmek tehlikesi ve g&uuml;nahlarından arınma fırsatını kaybetmesidir.</p>\n\n<p>\n	Hadiste ş&ouml;yle yazar: &ldquo;Cehennem ehlinin &ccedil;ığlıkları genellikle ertelemek ehli insanlara aittir&rdquo;.</p>\n\n<p>\n	Bu hadislerimiz burada a&ccedil;ıkladığımız tehlikeyi ifade etmek i&ccedil;in yeterlidir.</p>\n\n<p>\n	<strong>5- T&ouml;vbenin Allah Katında Kabul Edilmesi</strong></p>\n\n<p>\n	Ebu Hamid Gazali, İhya adlı kitabında ş&ouml;yle yazar: Şunu bil ki t&ouml;vbenin kabul edilmesinin anlamını bilecek olursan, doğru bir şekilde yapılan t&uuml;m t&ouml;vbelerin kabul edildiği konusunda kuşku duymayacaksın. Basiret g&ouml;z&uuml;yle bakıp da Kur&rsquo;&acirc;n ışığıyla yolunu aydınlatanlar b&uuml;t&uuml;n selim kalplerin Y&uuml;ce Allah derg&acirc;hında kabul g&ouml;rd&uuml;ğ&uuml;n&uuml; bilir, bu kalp sahiplerinin Y&uuml;ce Allah nezdindeki nimetlerden yararlandığını ve bu kalp g&ouml;z&uuml;yle Allah&rsquo;a bakabileceğini, bu bakışa sahip insanlar b&uuml;t&uuml;n kalplerin yaratılış itibariyle selim ve temiz olduğunu bilirler. Hi&ccedil; kuşkusuz b&uuml;t&uuml;n insanlar sağlıklı bir fıtratla g&ouml;zlerini d&uuml;nyaya a&ccedil;arlar. Ancak g&uuml;nahların karanlık y&uuml;z&uuml; ve kalpte bırakmış olduğu kirlilikleri bu fıtratın sağlığını silip g&ouml;t&uuml;r&uuml;r. Bu insanlar, pişmanlık ateşinin, kalpleri kaplayan bu kirlilikleri silip g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml;, iyiliklerin aydınlığının, nasıl da g&uuml;nahların zulmetini silip g&ouml;t&uuml;rd&uuml;ğ&uuml;n&uuml; iyi, g&uuml;nahların zulmet ve karanlık y&ouml;n&uuml;n&uuml;n, iyiliklerin aydınlık y&ouml;n&uuml; &ouml;n&uuml;nde ne denli dayanıksız ve aciz olduğunu da bilirler. Aynen gecenin karanlığı, g&uuml;nd&uuml;z&uuml;n gelmesiyle gitmeğe mahk&ucirc;m olduğu veya cilt &uuml;zerindeki kirliliklerin sabunlu suyla temizlenmesi gibi. Sultanlar kesinlikle kendilerine sunulan kirli bir giysiyi giymedikleri gibi Y&uuml;ce Allah da kesinlikle kirli bir kalbe komşu olmayı kabul etmez. İnsan, &uuml;zerindeki temiz beyaz giysiyle kirli işler yaparsa bu elbisesi kirlenecektir ancak sabun ve sıcak suyla yıkandığında yeniden temizlenecektir. İnsanın kalbi de aynı şekilde nefsan&icirc; isteklere dalarak kirleniyor ancak g&ouml;zyaşı ve pişmanlıkla yıkandığında bu kirliliklerden kurtulup tekrar temizlenir. Temiz olan b&uuml;t&uuml;n kalpler ise Y&uuml;ce Allah derg&acirc;hında kabul g&ouml;r&uuml;r. &Ouml;yleyse insana d&uuml;şen g&ouml;rev temizlenmektir ve Y&uuml;ce Allah bu kalbi geri &ccedil;evirmeyecektir. Ancak zamanla iyice elbisenin i&ccedil;ine işleyen kirlilikler, sabunla bile temizlenir. Aynı şekilde g&uuml;nahlar iyice biriktiği zaman, temizlenemez bir kir tabakası oluşturabiliyor ve durum b&ouml;ylesine vahim bir hale geldiğinde artık bu kalbin d&ouml;nmesi ve t&ouml;vbe etmesi beklenemez. Evet, yeri geldiğinde diliyle &ldquo;T&ouml;vbe ettim&rdquo; diyebilir ancak bu, aynen temizlik g&ouml;revlisinin sadece diliyle &ldquo;Elbiseleri yıkadım&rdquo; demesine benzer ve hi&ccedil;bir zaman kirliliği giderecek bir madde kullanılmadan sadece dille &ldquo;temizledim&rdquo; demekle elbise temizlenmez.Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	O, kullarının t&ouml;vbesini kabul edendir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Yine Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	G&uuml;nahı bağışlayan, t&ouml;vbeyi kabul eden.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	el-Kafi kitabında İmam Muhammed Bakır (a.s) veya İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Y&uuml;ce Allah, &Acirc;dem&rsquo;e (a.s) ş&ouml;yle buyurdu: Senin z&uuml;rriyetinden olan insanların k&ouml;t&uuml;l&uuml;k yaptıktan sonra istiğfar ederlerse, onları affedeceğimi irade ettim. Bunun &uuml;zerine &Acirc;dem (a.s) ş&ouml;yle dedi: Ya Rabbi daha fazlasını istiyorum. Y&uuml;ce Allah ş&ouml;yle buyurdu: Canları boğazlarına &ccedil;ıkıncaya dek t&ouml;vbe kapısını onlara a&ccedil;ık bıraktım. &Acirc;dem (a.s): &ldquo;Ya Rabbi bu bana yeter&rdquo; dedi.</p>\n\n<p>\n	İmam Muhammed Bakır&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Can, buraya dayanınca (bunu buyururken eliyle m&uuml;barek boğazını işaret etti) &acirc;limler t&ouml;vbe hakkını yitirirler ancak bilgisiz insanlar hala t&ouml;vbe etmek hakkına sahiptirler.</p>\n\n<p>\n	İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: &Ouml;l&uuml;m&uuml;nden bir yıl &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir. Sonra ş&ouml;yle buyurdular: Bir yıl fazladır, &ouml;l&uuml;m&uuml;nden bir ay &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir. Sonra ş&ouml;yle buyurdular: Bir ay fazladır, &ouml;l&uuml;m&uuml;nden bir Cuma &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir. Sonra ş&ouml;yle buyurdular: Bir Cuma fazladır, &ouml;l&uuml;m&uuml;nden bir g&uuml;n &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir. Sonra ş&ouml;yle buyurdular: Bir g&uuml;n fazladır, (&ouml;l&uuml;m&uuml;n hemen &ouml;ncesinde &ouml;teki &acirc;lemi) g&ouml;rmeden &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir.</p>\n\n<p>\n	Şeyh Saduk (r.a) bu hadisi bir fazlalıkla ş&ouml;yle nakleder: &Ouml;l&uuml;m&uuml;nden bir s&uuml;re &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir. Sonra ş&ouml;yle buyurdu: Bir s&uuml;re fazladır, (M&uuml;barek eliyle boğazını g&ouml;stererek) canı buraya gelmeden &ouml;nce t&ouml;vbe eden kişinin t&ouml;vbesini Y&uuml;ce Allah kabul edecektir.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Yaptığınız yanlışlıklar g&ouml;ky&uuml;z&uuml;ne &ccedil;ıkacak kadar fazla olsa bile bu yaptıklarınızdan pişmanlık duyarsanız, Y&uuml;ce Allah sizin t&ouml;vbenizi kabul edecektir.</p>\n\n<p>\n	İmam Muhammed Bakır (a.s), Muhammed bin M&uuml;slim&rsquo;e ş&ouml;yle buyurmuştur: M&uuml;min kul t&ouml;vbe ettiğinde ge&ccedil;mişteki g&uuml;nahları bağışlanacaktır. Dolayısıyla t&ouml;vbe ve bağışlanma sonrası i&ccedil;in &ccedil;aba harcamalıdır. Ancak bu, sadece iman ehli insanlara &ouml;zg&uuml;d&uuml;r. Ravi: &ldquo;T&ouml;vbe ve bağışlanma sonrasında tekrar g&uuml;naha d&ouml;nerse ve yeniden t&ouml;vbe ederse nasıl?&rdquo; deyince İmam (a.s) ş&ouml;yle buyurdular: M&uuml;min kul yapmış olduğu g&uuml;nahtan &ouml;t&uuml;r&uuml; pişmanlık duyarsa, Allah&rsquo;tan af dileyip t&ouml;vbe ederse sence Y&uuml;ce Allah onun t&ouml;vbesini kabul etmez mi? Ravi: &ldquo;bu kişi defalarca aynı şeyi yapıyor, g&uuml;nah işledikten sonra af diliyor ve t&ouml;vbe ediyor&rdquo; deyince İmam (a.s) ş&ouml;yle buyurdular: Kul, af kapısına gelip t&ouml;vbe dileğinde bulunduk&ccedil;a Y&uuml;ce Allah da affıyla ona yanıt verir, Y&uuml;ce Allah Gafur ve Rahimdir, t&ouml;vbeleri kabul eder ve k&ouml;t&uuml;l&uuml;kleri affeder.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: Kimi insan g&uuml;nah yapıyor ve bu g&uuml;nahı sonucunda Y&uuml;ce Allah onu cennete g&ouml;t&uuml;r&uuml;yor. Oradakilerden birisi &ldquo;Yapmış olduğu g&uuml;nahından &ouml;t&uuml;r&uuml; Y&uuml;ce Allah onu cennete mi g&ouml;t&uuml;r&uuml;yor?&rdquo; deyince İmam Cafer-i Sadık (a.s): &ldquo;Evet, yapmış olduğu g&uuml;nahtan &ouml;t&uuml;r&uuml; her zaman korku i&ccedil;inde olduğu i&ccedil;in ve her zaman bu su&ccedil;undan &ouml;t&uuml;r&uuml; kendini kınadığı i&ccedil;in Y&uuml;ce Allah onu affeder ve onu cennete g&ouml;t&uuml;r&uuml;r&rdquo; buyurdular.</p>\n\n<p>\n	<strong>6- Asla Yapılmaması Gereken G&uuml;nahlar</strong></p>\n\n<p>\n	İnsan, v&uuml;cudunda d&ouml;rt farklı tabiat taşıyor ve bu tabiatların her biri kendine &ouml;zg&uuml; davranış tarzı ve &ouml;zelliklere sahiptir. Buna benzer olarak b&uuml;t&uuml;n g&uuml;nahları da d&ouml;rt sıfat altında toplayabiliriz; Rububi sıfatlar, şeytani sıfatlar, hayvani sıfatlar ve yırtıcı sıfatlar.</p>\n\n<p>\n	Rububi g&uuml;nahlar &ouml;rneğin; kibir, &uuml;st&uuml;nl&uuml;k taslamak, zalimce davranışlar, &ouml;v&uuml;lmek şevki, y&uuml;celik şevki, sonsuzluk isteği, egemen olma arzusu ve benzeri istekler. Bu t&uuml;r g&uuml;nahlar insanı felakete s&uuml;r&uuml;kleyen ana g&uuml;nahlardır.</p>\n\n<p>\n	Şeytani g&uuml;nahlar, &ouml;rneğin; haset, hilek&acirc;rlık, k&ouml;t&uuml;l&uuml;ğe y&ouml;nlendirmek, insanlar arasına ikilik ve d&uuml;şmanlık yaratmak, insanları bidatler ve sapkınlığa d&uuml;ş&uuml;rmek ve benzeri g&uuml;nahlar.</p>\n\n<p>\n	Hayvani g&uuml;nahlar, &ouml;rneğin; aşırı hırs, zina, livat, hırsızlık, yetim malına el uzatmak ve benzeri g&uuml;nahlar.</p>\n\n<p>\n	Yırtıcı g&uuml;nahlar, &ouml;rneğin; &ouml;fkelenmek, kin beslemek, insanlara saldırmak, k&uuml;fretmek, &ouml;ld&uuml;rmek, insanların malına zarar vermek ve benzeri g&uuml;nahlar.</p>\n\n<p>\n	Bunlar ana g&uuml;nahlardır ve b&uuml;t&uuml;n g&uuml;nahların kaynağı h&uuml;km&uuml;ndedir. B&uuml;t&uuml;n g&uuml;nahlar bu g&uuml;nahlar aracılığıyla insanın farklı uzuvlarına yansır. Bu g&uuml;nahların bir b&ouml;l&uuml;m&uuml; sadece insanın kalbiyle ilgilidir. K&acirc;fir olmak, dinde bidatler &ccedil;ıkarmak, m&uuml;nafık olmak ve insanlara karşı k&ouml;t&uuml; niyetli olmak &ouml;rneğinde olduğu gibi. Diğer bir b&ouml;l&uuml;m&uuml;, g&ouml;z ve kulağı, bir b&ouml;l&uuml;m&uuml; insanın midesini ve cinsel hayatını, bir b&ouml;l&uuml;m&uuml; insanın kol ve bacağını ve diğer bir b&ouml;l&uuml;m&uuml; ise insanın t&uuml;m v&uuml;cudunu ilgilendirir.</p>\n\n<p>\n	<strong>İkinci bir b&ouml;lmeyle g&uuml;nahları farklı iki b&ouml;l&uuml;me ayırabiliriz.</strong></p>\n\n<p>\n	Birinci b&ouml;l&uuml;m: Sadece kul ve Allah arasında olan g&uuml;nahlar. Yani diğer insanları ilgilendirmeyen g&uuml;nahlar. &Ouml;rneğin namaz kılmamak, oru&ccedil; tutmamak ve benzeri g&uuml;nahlar.</p>\n\n<p>\n	İkinci b&ouml;l&uuml;m: Kul haklarıyla ilgili g&uuml;nahlar. &Ouml;rneğin zek&acirc;t vermemek, insan &ouml;ld&uuml;rmek, insanların malına el koymak, insanların haysiyetiyle oynamak ve benzeri g&uuml;nahlar.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; bir b&ouml;lmeyle ise g&uuml;nahları k&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k g&uuml;nahlara ayırabiliriz.</p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Eğer yasaklandığınız b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınırsanız, sizin k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı &ouml;rteriz.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Ufak tefek kusurları dışında, b&uuml;y&uuml;k g&uuml;nahlardan ve edepsizliklerden ka&ccedil;ınanlara gelince, bil ki Rabbin, affı bol olandır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	B&uuml;y&uuml;k g&uuml;nahların ne olduğu konusunda farklı g&ouml;r&uuml;şler ortaya atılmıştır ve farklı hadisler delil olarak g&ouml;sterilmiştir, ancak genel g&ouml;r&uuml;ş, azap vaat edilen g&uuml;nahların b&uuml;y&uuml;k g&uuml;nahlar olduğu y&ouml;n&uuml;ndedir.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) &ldquo;Eğer yasaklandığınız b&uuml;y&uuml;k g&uuml;nahlardan ka&ccedil;ınırsanız&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ayetiyle ilgili ş&ouml;yle buyurmuştur: B&uuml;y&uuml;k g&uuml;nahlar, Y&uuml;ce Allah&rsquo;ın azap vaat etmiş olduğu g&uuml;nahlardır.</p>\n\n<p>\n	Sahih senetli bir hadiste İmam Muhammed Taki&rsquo;nin (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Babamın ş&ouml;yle buyurduğunu duydum: Babam Musa bin Cafer ş&ouml;yle buyurdu: Amr bin Ubeyd, babam Cafer Sadık&rsquo;ın yanına geldi ve selam verip oturduktan sonra bu ayeti kerimeyi okudu: Ufak tefek kusurları dışında, b&uuml;y&uuml;k g&uuml;nahlardan ve edepsizliklerden ka&ccedil;ınanlara gelince.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> İmam (a.s) ayetin bu b&ouml;l&uuml;m&uuml;n&uuml; okuyup da sessiz kalan Amr&rsquo;a &ldquo;Neden devam etmedin?&rdquo; diye sorunca, Amr ş&ouml;yle dedi: Kur&rsquo;&acirc;n-ı Kerime bakarak b&uuml;y&uuml;k g&uuml;nahları &ouml;ğrenmek istiyorum. Bunun &uuml;zerine İmam (a.s) ş&ouml;yle buyurdu: Ey Amr, b&uuml;y&uuml;k g&uuml;nahların en b&uuml;y&uuml;ğ&uuml; Allah&rsquo;a şirk koşmaktır. Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Allah&rsquo;a kim şirk koşarsa Allah ona Cennetini haram etmiştir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Bu g&uuml;nah sonrasında en b&uuml;y&uuml;k g&uuml;nah Allah&rsquo;tan &uuml;mit kesmektir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Allah&rsquo;ın rahmetinden &uuml;mit kesmeyin. &Ccedil;&uuml;nk&uuml; k&acirc;firler topluluğundan başkası Allah&rsquo;ın rahmetinden &uuml;mit kesmez.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Bu g&uuml;nahın ardından en b&uuml;y&uuml;k g&uuml;nah kendini Allah&rsquo;ın mekrinden emanda bilmektir. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Oysa h&uuml;srana uğrayan toplum dışında hi&ccedil; kimse kendini Allah&rsquo;ın tuzağından emin sayamaz.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Bu g&uuml;nahlardan birisi ise anne ve babanın nefretini kazanmaktır. Zira Y&uuml;ce Allah anne ve babanın &ouml;fke ve nefretini b&uuml;y&uuml;k bir z&uuml;l&uuml;m ve haksızlık olarak tanımlıyor. Diğer b&uuml;y&uuml;k g&uuml;nah ise haksız yere bir insanın canına kıymaktır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Cezası, i&ccedil;inde ebediyen kalacağı cehennemdir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Diğer bir b&uuml;y&uuml;k g&uuml;nah, haksız yere temiz kadınlara kirlilik iftirasında bulunmaktır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Namuslu, k&ouml;t&uuml;l&uuml;klerden habersiz m&uuml;min kadınlara zina isnadında bulunanlar, d&uuml;nya ve ahirette l&acirc;netlenmişlerdir ve onlar i&ccedil;in &ccedil;ok b&uuml;y&uuml;k bir azap vardır.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Haksız yere yetim &ccedil;ocukların malını yemek diğer bir b&uuml;y&uuml;k g&uuml;nahtır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Haksızlıkla yetimlerin mallarını yiyenler ş&uuml;phesiz karınlarına ancak ateş tıkınmış olurlar; zaten onlar alevlenmiş ateşe gireceklerdir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> Savaş meydanından ka&ccedil;mak diğer bir b&uuml;y&uuml;k g&uuml;nahtır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Tekrar savaşmak i&ccedil;in bir tarafa &ccedil;ekilme veya diğer b&ouml;l&uuml;ğe ulaşıp mevzi tutma durumu dışında, kim &ouml;yle bir g&uuml;nde onlara arka &ccedil;evirirse muhakkak ki o, Allah&rsquo;ın gazabını hak etmiş olarak d&ouml;ner. Onun yeri de cehennemdir. Orası, varılacak ne k&ouml;t&uuml; yerdir.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> Faiz yemek ise diğer bir b&uuml;y&uuml;k g&uuml;nahtır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Faiz yiyenler ancak, şeytan &ccedil;arpan kimsenin kalktığı gibi kalkarlar.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> Sihir yapmak diğer bir b&uuml;y&uuml;k g&uuml;nahtır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Sihri satın alanların (ona inanıp para verenlerin) ahiretten nasibi olmadığını &ccedil;ok iyi bilmektedirler.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> Ayrıca zina yapmak. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Bunları yapan, g&uuml;nahı(nın cezasını) bulur. Kıyamet g&uuml;n&uuml; azabı kat kat arttırılır ve onda (azapta) al&ccedil;altılmış olarak devamlı kalır.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Yalan &uuml;zere yemin etmek diğer b&uuml;y&uuml;k bir g&uuml;nahtır. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Allah&rsquo;a karşı verdikleri s&ouml;z&uuml; ve yeminlerini az bir bedelle değiştirenlere gelince, işte bunların ahirette bir payı yoktur.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Ayrıca ihanet etmek. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Her kim hıyanet ederse o hıyanet ettiği şey ile Kıyamet g&uuml;n&uuml;nde gelir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Farz zekatı vermemek. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: (Bu paralar) cehennem ateşinde kızdırılıp bunlarla onların alınları, yanları ve sırtları dağlanacağı g&uuml;n.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> Yalan &uuml;zere şahitlik yapmak veya g&ouml;rd&uuml;ğ&uuml;n&uuml; ink&acirc;r etmek. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: Şahitliği, bildiklerinizi gizlemeyin. Kim onu gizlerse, bilsin ki onun kalbi g&uuml;nahk&acirc;rdır.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> İ&ccedil;ki i&ccedil;mek diğer b&uuml;y&uuml;k bir g&uuml;nahtır. Zira Y&uuml;ce Allah bunu aynen puta tapılmasını yasakladığı gibi yasaklamıştır. Diğer b&uuml;y&uuml;k bir g&uuml;nah bilerek namaz kılmamak veya herhangi bir farzı yerine getirmemektir. Zira Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Bilerek namaz kılmayan kişi Y&uuml;ce Allah ve peygamberinin himayesini kaybetmiştir. Verdiği s&ouml;zde durmamak ve akrabalık bağını koparmak. Zira Y&uuml;ce Allah ş&ouml;yle buyurmuştur: İşte l&acirc;net onlar i&ccedil;indir ve k&ouml;t&uuml; yurt (cehennem) onlarındır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Hadisin devamında İmam (a.s) ş&ouml;yle buyurdu: Bunları duyan Amr İmam&rsquo;ın yanından ayrılırken sesli ağlayıp ş&ouml;yle diyordu: Kendi g&ouml;r&uuml;ş&uuml; &uuml;zerine konuşup da faziletler ve ilimde sizinle yarışmaya kalkan kişi kendini helak etmiştir.</p>\n\n<p>\n	Peki, nasıl olur da b&uuml;y&uuml;k g&uuml;nahların tam olarak hadis kaynaklarımızda a&ccedil;ıklanmadığı ger&ccedil;eğiyle karşılaşıyoruz? Oysa bunca &ouml;nemli bir konunun tam olarak a&ccedil;ıklanması gerekmez miydi? Bu soruya ş&ouml;yle bir yanıt verebiliriz: Direkt bir şekilde insanların d&uuml;nyevi hayatını ilgilendirmeyen konuların saklı tutulması sakıncasızdır ve b&uuml;y&uuml;k g&uuml;nahlar genellikle insanların bu d&uuml;nyalarını direkt olarak ilgilendirmemektedir. Had uygulanması gereken g&uuml;nahlar, t&uuml;m detaylarıyla a&ccedil;ıklanmıştır. Bunun dışındaki g&uuml;nahlar ise insanların uhrevi hayatını etkiler. Geride kalan b&uuml;y&uuml;k g&uuml;nahlardan uzak durmanın etkisi, insanın yapmış olduğu k&uuml;&ccedil;&uuml;k g&uuml;nahların affedilmesine ve Allah katında bağışlanmasına sebep olmasıdır. Daha doğrusu b&uuml;y&uuml;k g&uuml;nahlardan uzak durmak iki namaz arasında işlenen muhtemel ufak g&uuml;nahların bu namaz vesilesiyle temizlenmesine sebep olur.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: B&uuml;y&uuml;k g&uuml;nahlardan uzak durulursa g&uuml;nl&uuml;k namazlar ve cuma namazı, iki namaz arasında işlenen g&uuml;nahları temizler.</p>\n\n<p>\n	Bu konu ise insanların ahiret hayatıyla ilişkilidir ve bu y&ouml;n&uuml;yle tam bir şekilde a&ccedil;ıklanmamış olması kesinlikle sakıncasızdır ve hatta a&ccedil;ıklanmamış olması daha iyidir. Zira bu durumda insanlar s&uuml;rekli korku i&ccedil;inde olacaklardır ve g&uuml;nl&uuml;k namazlarına g&uuml;venip de k&uuml;&ccedil;&uuml;k g&uuml;nahlara yaklaşmayacaklardır. Ayrıca b&uuml;y&uuml;k g&uuml;nahlardan uzak durmak sadece k&uuml;&ccedil;&uuml;k g&uuml;nahların silinmesi y&ouml;n&uuml;nde bir yardımcıdır ve insanlar bu ger&ccedil;eği g&ouml;z &ouml;n&uuml;nde bulundurarak b&uuml;y&uuml;k g&uuml;nahlardan uzak durmak y&ouml;n&uuml;nde daha dikkatli olacaklardır.</p>\n\n<p>\n	<strong>7- K&uuml;&ccedil;&uuml;k G&uuml;nahların B&uuml;y&uuml;k G&uuml;naha D&ouml;n&uuml;şmesi</strong></p>\n\n<p>\n	K&uuml;&ccedil;&uuml;k g&uuml;nahlar birka&ccedil; etken ile b&uuml;y&uuml;k g&uuml;nahlara d&ouml;n&uuml;şebilir;</p>\n\n<p>\n	<strong>Bir: Tekrarlamak ve s&uuml;reklilik.</strong></p>\n\n<p>\n	el-Kafi kitabında İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Israrla (tekrar tekrar) yapılan hi&ccedil;bir g&uuml;nah, k&uuml;&ccedil;&uuml;k değildir ve (peşince) istiğfar yapılan hi&ccedil;bir g&uuml;nah, b&uuml;y&uuml;k değildir.</p>\n\n<p>\n	İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Allah&rsquo;a yemin ederim ki Y&uuml;ce Allah, bir g&uuml;nahı ısrarla tekrarlayan kulunun hi&ccedil;bir ibadetini kabul etmez.</p>\n\n<p>\n	İmam Muhammed Bakır (a.s), &ldquo;Bir de onlar, işledikleri k&ouml;t&uuml;l&uuml;klerde, bile bile ısrar etmezler.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> ayetinin a&ccedil;ıklaması y&ouml;n&uuml;nde ş&ouml;yle buyurmuştur: Israr etmek, kulun, g&uuml;nah sonrasında istiğfar etmemesi ve t&ouml;vbe y&ouml;n&uuml;nde herhangi bir kaygı ve d&uuml;ş&uuml;nce taşımamasıdır. İşte bu, ısrar etmektir.</p>\n\n<p>\n	Bunu uzun yıllar boyunca bir taş &uuml;zerine damlayıp da zamanla taşı delen bir suya da benzetebiliriz. Oysa aynı miktardaki su bir defada aynı taşın &uuml;zerine d&ouml;k&uuml;lecek olursa kesinlikle bu etkiyi yaratmayacaktır.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmuştur: Amellerin en g&uuml;zeli, az olsa da s&uuml;rekli olandır.</p>\n\n<p>\n	Karşıtıyla tanımlama y&ouml;nteminden yola &ccedil;ıkarak &ldquo;az olsa da s&uuml;rekli olan iyilikler, en iyi iyilikler olduğuna g&ouml;re, az olsa da s&uuml;rekli olan k&ouml;t&uuml;l&uuml;kler de en vahim k&ouml;t&uuml;l&uuml;klerdir&rdquo; diyebiliriz. Zira devamlılık, g&uuml;nahın kalpteki etkisini s&uuml;rekli derinleştirir.</p>\n\n<p>\n	<strong>İki: G&uuml;nahı k&uuml;&ccedil;&uuml;k g&ouml;rmek.</strong></p>\n\n<p>\n	Kul, yapmış olduğu hatayı b&uuml;y&uuml;k g&ouml;r&uuml;nce bu hata Y&uuml;ce Allah nezdinde k&uuml;&ccedil;&uuml;lecektir ancak kul, yapmış olduğu hatayı k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nce bu hata Y&uuml;ce Allah nezdinde b&uuml;y&uuml;yecektir. Zira g&uuml;nahını b&uuml;y&uuml;k g&ouml;ren kul, kalben bu g&uuml;nahtan uzaklaşacak ve bu g&uuml;nahın kalbine bırakacağı etkiyi azaltacaktır. Buna mukabil g&uuml;nahını k&uuml;&ccedil;&uuml;k g&ouml;ren kul bu g&uuml;nahın &ouml;n&uuml;n&uuml; a&ccedil;acaktır ve kalbine işlemesine m&uuml;saade edecektir. Oysa kalbin ihtiya&ccedil; duyduğu hayati unsur ibadetlerle aydınlatılmasıdır ve kalbe zarar veren başlıca unsur g&uuml;nahların karanlık izleridir. Bu sebeple Y&uuml;ce Allah insanları bilmeksizin ve istemeyerek yapmış oldukları hatalardan &ouml;t&uuml;r&uuml; sorumlu tutmaz.</p>\n\n<p>\n	Bir hadiste ş&ouml;yle yazar: M&uuml;min kullar g&uuml;nahlarını, &uuml;zerlerine yıkılacak olan bir dağ gibi g&ouml;r&uuml;yorlar. Ancak m&uuml;nafıklar, g&uuml;nahlarına, bir işaretle u&ccedil;urabilecekleri burunlarına konmuş bir sivrisinek g&ouml;z&uuml;yle bakarlar.</p>\n\n<p>\n	İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: K&uuml;&ccedil;&uuml;k saydığınız g&uuml;nahlardan sakının. Hi&ccedil; ş&uuml;phesiz bu g&uuml;nahlar affedilmeyecektir. &ldquo;K&uuml;&ccedil;&uuml;k saydığımız g&uuml;nahlar nedir?&rdquo; diye sorulduğunda ise ş&ouml;yle buyurdular: İnsan g&uuml;nah yapar da sonrasında &ldquo;şu (ufak tefek) g&uuml;nahları saymayacak olursak benim bir eksikliğim yok&rdquo; derse, işte budur.</p>\n\n<p>\n	İmam Musa Kazım&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: B&uuml;y&uuml;k iyiliklerinizi b&uuml;y&uuml;k g&ouml;rmeyin ve k&uuml;&ccedil;&uuml;k g&uuml;nahlarınızı k&uuml;&ccedil;&uuml;k g&ouml;rmeyin. Zira k&uuml;&ccedil;&uuml;k g&uuml;nahlar birikince fazlalaşıyor. İnsafa uyabilmek i&ccedil;in tenha hallerinizde Allah&rsquo;tan sakının.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;: K&uuml;&ccedil;&uuml;k g&uuml;nahlara sevinmek ve bu g&uuml;nahlardan haz duymak.</strong></p>\n\n<p>\n	Bu g&ouml;zle k&uuml;&ccedil;&uuml;k g&uuml;nahlara bakan insanlar bu g&uuml;nahlara ulaşabilmeği bir ganimet ve fırsat olarak g&ouml;r&uuml;rler. Oysa bu g&uuml;nahlar kişinin bedbahtlığı i&ccedil;in yeterli sebeptir.</p>\n\n<p>\n	G&uuml;nahın hazzı ne kadar fazla ise aynı oranda g&uuml;nahın vebal ve sorumluluğu da fazladır ve kişinin kalbini karartmak y&ouml;n&uuml;yle bir o kadar etkilidir. Bazı durumlarda bu kişilerin, yapmış oldukları g&uuml;nahlarla &ouml;v&uuml;nd&uuml;kleri bile g&ouml;r&uuml;nm&uuml;şt&uuml;r. &Ouml;rneğin birisiyle tartıştıktan sonra; &ldquo;nasıl da adamı rezil ettim&rdquo; diyen insanlar gibi.</p>\n\n<p>\n	G&uuml;nahlar birer helak edici zehir misalidir ve bu g&uuml;nahlara bulaşan kişi, d&uuml;şmanına, yani şeytana yenik d&uuml;şt&uuml;ğ&uuml; i&ccedil;in her zaman h&uuml;z&uuml;n ve esef i&ccedil;inde olmalıdır. &ldquo;Artık bu acı ilacı i&ccedil;mek zorunda değilim&rdquo; d&uuml;ş&uuml;ncesiyle ila&ccedil; tabağının kırılmasına sevinen hastanın iyileşmesi beklenmez.</p>\n\n<p>\n	<strong>D&ouml;rt: G&uuml;nahlarının Y&uuml;ce Allah tarafından &ouml;rt&uuml;l&uuml; tutulmasıyla şımarmak.</strong></p>\n\n<p>\n	Y&uuml;ce Allah insanları d&uuml;nya hayatları boyunca serbest bırakmış ve bu s&uuml;re i&ccedil;in onlara serbestlik tanımıştır. Bu serbestliğe g&uuml;venip de g&uuml;nahlara bulaştığı halde kendisini Allah&rsquo;ın gazabından uzak g&ouml;ren insanlar bu serbestliğin aslında onların aleyhinde işlediğini unuturlar. Hatta bazıları daha da ileri gidip kendilerine bu g&uuml;nah fırsatını verdiği i&ccedil;in Y&uuml;ce Allah&rsquo;a teşekk&uuml;r etme k&uuml;stahlığında bile bulunurlar.</p>\n\n<p>\n	İnsanda bu t&uuml;r bir d&uuml;ş&uuml;ncenin oluşması genellikle kendisini Y&uuml;ce Allah&rsquo;ın mekrinden emanda hissetmesi veya kibirlenmenin tehlikelerinden habersiz olmasından kaynaklanır. Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Kendi i&ccedil;lerinden de: Bu s&ouml;ylediklerimiz y&uuml;z&uuml;nden Allah&rsquo;ın bize azap etmesi gerekmez miydi? derler. Cehennem onlara yeter. Oraya gireceklerdir. Ne k&ouml;t&uuml; d&ouml;n&uuml;ş yeridir orası.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	<strong>Beş: G&uuml;nah yaparken insanlardan &ccedil;ekinmemek ve a&ccedil;ık bir şekilde g&uuml;nah işlemek.</strong></p>\n\n<p>\n	İnsan, yapmış olduğu g&uuml;nahları diğer insanlara anlatırsa veya &ccedil;ekinmeden onların &ouml;n&uuml;nde g&uuml;nah yaparsa bu durumda Y&uuml;ce Allah&rsquo;ın kulları &uuml;zerine &ouml;rtm&uuml;ş olduğu perdeyi yırtmıştır ve diğer insanları g&uuml;naha doğru itmiştir. Bu iki su&ccedil; kişinin yapmış olduğu g&uuml;naha eklenince &ccedil;ok b&uuml;y&uuml;k bir vebal ve sorumluluk altına girmesine sebep oluyor ve g&uuml;nahının katlanarak &ccedil;oğalmasına yol a&ccedil;ıyor. Bunlara ilaveten kişinin su&ccedil;larına bir de diğer insanlar i&ccedil;in uygun g&uuml;nah ortamı hazırlamak g&uuml;nahı eklenirse, bu, d&ouml;rd&uuml;nc&uuml; bir g&uuml;nah olur ve kişinin su&ccedil;unu olduk&ccedil;a ağırlaştırıyor.</p>\n\n<p>\n	Y&uuml;ce Allah iyiliklerin a&ccedil;ığa &ccedil;ıkmasını seviyor ve kirliliklerin ifşa olmasına gazapla bakar. Bu durumda Allah&rsquo;ın bu kuralını hi&ccedil;e saymak Y&uuml;ce Allah&rsquo;a karşı yapılan bir haksızlıktır ve kişinin su&ccedil; oranını olduk&ccedil;a arttırır.</p>\n\n<p>\n	el-Kafi kitabında İmam Rıza&rsquo;nın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Saklı tutulan iyilik, yetmiş iyilik değerindedir, yapmış olduğu k&ouml;t&uuml;l&uuml;ğ&uuml; a&ccedil;ığa &ccedil;ıkaran kişi ise rezil r&uuml;sva olmaya mahk&ucirc;mdur, k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; insanlardan saklayan kişinin k&ouml;t&uuml;l&uuml;ğ&uuml; ise bağışlanmıştır.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: Din &ouml;ğretilerini &ouml;ğrenmek i&ccedil;in, Kur&rsquo;&acirc;n ve a&ccedil;ıklamasını &ouml;ğrenmek i&ccedil;in bize gelen kişinin &ouml;n&uuml;n&uuml; a&ccedil;ın ancak Y&uuml;ce Allah&rsquo;ın &ouml;rtm&uuml;ş olduğu bir gizli kusuru a&ccedil;mak &uuml;zere bize gelenin &ouml;n&uuml;n&uuml; kapatın.</p>\n\n<p>\n	<strong>Altı: G&uuml;nah işleyen kişinin &acirc;lim bir insan olması.</strong></p>\n\n<p>\n	İnsanların g&uuml;venip de kendisine uyduğu bir &acirc;lim, diğer insanların g&ouml;receği şekilde bir g&uuml;nah yaparsa bu durum bu g&uuml;nahın ağırlaşmasına sebep olur. &Ouml;rneğin bir &acirc;limin ipek giysi giymesi, altın takı kullanması, devlet y&ouml;neticilerinin nereden geldiği belli olmayan ş&uuml;pheli malını almaktan &ccedil;ekinmemesi, devlet y&ouml;neticilerinin yanına gidip gelmesi ve onlara sevgi duyması, onların yanlış davranışlarını g&ouml;rmezden gelerek onlara yardımda bulunması, insanların arkasında konuşması ve onların saygınlığını hi&ccedil;e sayıp şahsiyetlerini ayakaltına alması ve benzeri yanlış davranışlar. Bu g&uuml;nahlar her zaman bu &acirc;limin peşinde olacak, o &ouml;lse bile bu g&uuml;nahlar peşini bırakmayacaktır. İnsanlar bu g&uuml;nahlara teşebb&uuml;s ettiği s&uuml;rece bu g&uuml;nahın vebali &ouml;lm&uuml;ş olan bu &acirc;limin peşini bırakmayacaktır. &Ouml;yleyse ne mutlu g&uuml;nahları da kendisiyle birlikte g&ouml;m&uuml;len insanların haline.</p>\n\n<p>\n	Bir hadiste ş&ouml;yle yazar: Kendisinden sonra insanlar arasında k&ouml;t&uuml; bir alışkanlık bırakan kişi kendi g&uuml;nahına ilaveten, bu g&uuml;naha bulaşan kişilerin g&uuml;nahından bir şey eksilmeden, onların g&uuml;nahını da &uuml;stlenecektir.</p>\n\n<p>\n	Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Onların yaptıkları her işi, bıraktıkları her izi yazarız.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Buradaki izler, kişinin ameline m&uuml;teakip, amelinin bir etkisi olarak sonradan meydana gelen şeylerdir. Bu sebeple bir &acirc;limin doğru yoldan sapmasını bir geminin batmasına benzetirler; zira doğru yoldan ayrılan bir &acirc;lim kendisiyle beraber bir&ccedil;ok insanı da batırır.</p>\n\n<p>\n	<strong>8- Kısmi T&ouml;vbe</strong></p>\n\n<p>\n	Burada s&ouml;z&uuml; uzatmadan ş&ouml;yle diyebiliriz; kimi insan b&uuml;y&uuml;k g&uuml;nahları bir kenara bırakır; ancak k&uuml;&ccedil;&uuml;k g&uuml;nahlar konusunda d&ouml;n&uuml;ş yapamaz. Kimi insan k&uuml;&ccedil;&uuml;k g&uuml;nahları hayatından &ccedil;ıkarır ancak b&uuml;y&uuml;k g&uuml;nahlara yok diyemez. Kimi insan ise belirli b&uuml;y&uuml;k g&uuml;nahlardan uzak durur iken diğer bazı b&uuml;y&uuml;k g&uuml;nahları yapmaktan sakınmaz.</p>\n\n<p>\n	Birinci ihtimale gelince bu t&uuml;r bir kısmi t&ouml;vbe akli olarak sakıncasızdır. Zira b&uuml;y&uuml;k g&uuml;nahlar Y&uuml;ce Allah nezdinde daha &ouml;nemlidir ve O&rsquo;nun gazabını kazanmak a&ccedil;ısından daha etkilidir. Ancak k&uuml;&ccedil;&uuml;k g&uuml;nahlar bu y&ouml;n&uuml;yle daha hafif bir etkiye sahiptir ve &ccedil;ok daha fazla bir ihtimalle Y&uuml;ce Allah&rsquo;ın affına uğrama ihtimali taşır. Hi&ccedil; kuşkusuz bir&ccedil;ok insanın t&ouml;vbesi Y&uuml;ce Allah katında kabul g&ouml;rm&uuml;şt&uuml;r ve bu insanların hi&ccedil;biri masum insanlar değildir. &Ouml;yleyse t&ouml;vbenin kabul edilmesi i&ccedil;in kişinin illa da masum olması gerekmez. Kimi durumlarda tabipler hastalarına bal yemeği kesin bir şekilde yasaklarken şeker kullanmayı daha yumuşak bir şekilde yasaklar ve bu da ikisinin aynı etkiye sahip olmadığını g&ouml;sterir.</p>\n\n<p>\n	İkinci ihtimal yani b&uuml;y&uuml;k g&uuml;nahların bir b&ouml;l&uuml;m&uuml;nden uzak durup da diğer b&ouml;l&uuml;m&uuml; konusunda gevşek davranmak, aklın &ldquo;olabilir&rdquo; dediği bir durumdur. Zira kişi, bazı g&uuml;nahların etkisine vakıf olabilir; veya bazı g&uuml;nahların daha etkili, daha yıkıcı olduğuna ve Y&uuml;ce Allah katında daha b&uuml;y&uuml;k olduğuna inanabilir. &Ouml;rneğin insan, &ouml;ld&uuml;rmek, gasp, z&uuml;l&uuml;m ve benzeri kul haklarıyla ilgili g&uuml;nahlardan uzak dururken kul ile Allah arasında olan g&uuml;nahları bağışlanmaya daha yakın g&ouml;rd&uuml;ğ&uuml; i&ccedil;in bu g&uuml;nahlara sırtını d&ouml;nmeyebilir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; ihtimal yani k&uuml;&ccedil;&uuml;k bir g&uuml;naha karşı katı bir şekilde karşı dururken b&uuml;y&uuml;k bir g&uuml;naha karşı gevşek davranmak, yine aklın mahzurlu bakmadığı bir ihtimaldir. &Ouml;rneğin kesinlikle hi&ccedil; kimsenin arkasında konuşmayan, hi&ccedil; kimsenin namusuna k&ouml;t&uuml; g&ouml;zle bakmayan bir insan aynı zamanda i&ccedil;ki i&ccedil;mek konusunda ısrarcı olabilir ve bu konuda kendisine &ldquo;hayır&rdquo; demeyebilir. Kuşkusuz b&uuml;t&uuml;n m&uuml;min kullar yapmış oldukları g&uuml;nahlar nedeniyle korku ve pişmanlık hissediyorlar. Ancak bazı durumlarda, kişinin pişmanlık ve korku derecesi g&uuml;nahtan aldığı hazdan daha d&uuml;ş&uuml;k olur ve bu sebeple kalbindeki bu korku veya pişmanlığı bastırabilir. G&uuml;nah korkusunun kişide az olması ise kimi durumlarda kişinin bilgisizliğinden, kimi durumlarda gafletten kaynaklanır; kimi durumlarda nefsan&icirc; isteklerin aşırı serbest bırakılması kişiyi bu duruma s&uuml;r&uuml;klemiş olabilir. Bu durumlarda &ldquo;kişinin kalbinde pişmanlık yoktur&rdquo; diyemeyiz, ancak bu pişmanlık, kişide, g&uuml;nahı yenecek kadar bir azim yaratmak i&ccedil;in yeterli değildir.</p>\n\n<p>\n	Bu t&uuml;r insanlar kendi kendilerine ş&ouml;yle d&uuml;ş&uuml;n&uuml;rler: Y&uuml;ce Allah benim &uuml;zerimde iki hakka sahiptir ve bu hakların her ikisini yerine getirmezsem iki cezayı hak etmiş olurum. Ancak bu hakların birisi konusunda şeytanı alt edemiyorum ve birisini yerine getiremiyorum. Bu sebeple sadece birini yerine getiriyorum ve bu konuda g&ouml;stermiş olduğum &ccedil;aba hatırına Y&uuml;ce Allah&rsquo;ın beni affetmesini ve nefsime yenik d&uuml;şmemi mazur g&ouml;rmesini umuyorum. Bu, b&uuml;t&uuml;n M&uuml;sl&uuml;manların genel halidir.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: Pişmanlık, t&ouml;vbenin kendisidir.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bu hadisi şerifte b&uuml;t&uuml;n g&uuml;nahlardan t&ouml;vbe edilmesine değinmemiştir.</p>\n\n<p>\n	Emir&uuml;&rsquo;l-M&uuml;minin Hz. Ali (a.s) Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğunu nakleder: T&ouml;vbe eden kişi hi&ccedil; g&uuml;nah işlemeyen kişi gibidir.</p>\n\n<p>\n	<strong>9- İnsanların T&ouml;vbe Hakkında Farklı Tutumları</strong></p>\n\n<p>\n	T&ouml;vbe kapısını aralayan insanları birka&ccedil; b&ouml;l&uuml;me ayırabiliriz:</p>\n\n<p>\n	Birinci b&ouml;l&uuml;m: T&ouml;vbe ettikten sonra hayatının sonuna kadar g&uuml;zel bir hayat benimseyen, ge&ccedil;mişte yapmış oldukları hataları telafi eden ve bir daha asla aynı hataya d&uuml;şmeyen, genel olarak b&uuml;t&uuml;n insanların yapabileceği ufak hatalar dışında hi&ccedil; g&uuml;naha bulaşmayan insanlar. Bu t&uuml;r bir t&ouml;vbeye &ldquo;Nesuh t&ouml;vbe&rdquo; denilir.</p>\n\n<p>\n	İkinci b&ouml;l&uuml;m: İbadetlerini yerine getirmek ve b&uuml;y&uuml;k g&uuml;nahlardan uzak durmak konusunda olduk&ccedil;a azimli olan insanlar. Her ne kadar isteyerek de olmasa farkında olmadan herhangi bir g&uuml;naha d&uuml;şecek olurlarsa fark ettikleri anda bu hatadan d&ouml;nen ve telafi yolunu tutan kişilerdir. Bu gruptaki insanlar her ne kadar birinci gruptan daha aşağı bir aşamada yer alsalar da yine de &ccedil;ok b&uuml;y&uuml;k bir makama sahiptirler. Genel olarak hakiki bir t&ouml;vbeyle g&uuml;nahından d&ouml;nen insanlar bu grupta yer alır. Zira k&ouml;t&uuml;l&uuml;kler insanoğlunun varlığıyla b&uuml;t&uuml;nleşmiştir ve &ccedil;ok az insan tamamıyla bu y&ouml;n&uuml;n&uuml;n etkisinden kurtulabilmektedir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Ufak tefek kusurları dışında, b&uuml;y&uuml;k g&uuml;nahlardan ve edepsizliklerden ka&ccedil;ınanlara gelince, bil ki Rabbin, affı bol olandır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Yine Allah diğer bir ayeti kerimede ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Yine onlar ki, bir k&ouml;t&uuml;l&uuml;k yaptıklarında, ya da kendilerine zulmettiklerinde Allah&rsquo;ı hatırlayıp g&uuml;nahlarından dolayı hemen t&ouml;vbe-istiğfar ederler. Zaten g&uuml;nahları Allah&rsquo;tan başka kim bağışlayabilir ki! Bir de onlar, işledikleri k&ouml;t&uuml;l&uuml;klerde, bile bile ısrar etmezler.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bir hadiste ş&ouml;yle yazar: İ&ccedil;inizdeki en iyi insanlar, g&uuml;nah yaptıktan sonra t&ouml;vbe edenlerdir.</p>\n\n<p>\n	Diğer bir hadiste de ş&ouml;yle yazar: M&uuml;min, buğday başağına benzer. Zaman zaman eğilir, ancak tekrar doğrulur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m: T&ouml;vbe ettikten sonra bir s&uuml;re g&uuml;nahtan uzak durup da daha sonra yeniden nefsine yenik d&uuml;şen insanlar. Bu gruptaki insanlar genel olarak ibadetlerini yerine getirmek konusunda ve g&uuml;nahlardan uzak durmak konusunda ciddi bir tutum i&ccedil;inde olmalarına rağmen kimi zaman nefislerine yenik d&uuml;ş&uuml;p bilerek bir g&uuml;nah işlerler. Yani nefsan&icirc; istekleri onları t&uuml;rl&uuml; g&uuml;nahlara s&uuml;r&uuml;klemek istemesine rağmen bu isteklerine karşı koyar ve doğru yoldan sapmamaya &ccedil;alışırlar. Ancak sadece bir veya iki g&uuml;nah konusunda zaman zaman nefislerine yenik d&uuml;şerler. Buna rağmen bu insanların ana hedefi tamamıyla doğru bir hayat benimsemektir ve &ldquo;inşallah ileride b&ouml;yle bir hayat benimseyeceğim&rdquo; d&uuml;ş&uuml;ncesiyle t&ouml;vbe etmeği her g&uuml;n ertelerler. Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Diğerleri ise g&uuml;nahlarını itiraf ettiler, iyi bir ameli diğer k&ouml;t&uuml; bir amelle karıştırdılar. (T&ouml;vbe ederlerse) umulur ki Allah onların t&ouml;vbesini kabul eder.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Bu gruptaki insanlar t&ouml;vbe edecek olurlarsa, Y&uuml;ce Allah katında bu t&ouml;vbenin kabul edilmesi ve ge&ccedil;mişteki t&uuml;m g&uuml;nahlarının affedilmesi b&uuml;y&uuml;k bir olasıdır.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m: T&ouml;vbe sonrasında bir s&uuml;re azimli bir şekilde doğru yolda ilerledikten sonra ansızın hi&ccedil;bir şey olmamış gibi yeniden eski hayatlarına geri d&ouml;nen insanlar. Bu t&uuml;r bir t&ouml;vbe en değersiz t&ouml;vbedir ve bu insanların sonunun ne olacağı ise Allah&rsquo;ın iradesine bağlıdır.</p>\n\n<p>\n	<strong>10- T&ouml;vbe Nimetine Ulaşmanın Yolu</strong></p>\n\n<p>\n	T&ouml;vbe nimetine kavuşabilmek i&ccedil;in aşağıda anlatacağımız d&ouml;rt aşamalı yoldan ge&ccedil;mek olduk&ccedil;a yardımcı olacaktır.</p>\n\n<p>\n	Bir: İnsan, ayet ve hadislere bakıp Allah&rsquo;ın emirlerine karşı koyan g&uuml;nahk&acirc;r kulların ahiretteki halini ve bu ayet ve hadislerdeki azapları g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nde canlandırmalıdır.</p>\n\n<p>\n	Ehl-i S&uuml;nnet kaynaklarında yer alan bir hadisi şerifte Resulullah&rsquo;ın (s.a.a) ş&ouml;yle buyurduğu nakledilmiştir: G&uuml;neşin her doğuşunda ve her batışında iki melek sesli bir şekilde ş&ouml;yle konuşurlar: Biri: &ldquo;keşke bu varlıklar yaratılmasaydı&rdquo; der, diğeri: &ldquo;neyse ki yaratıldılar ama keşke neden yaratıldıklarını bilselerdi&rdquo; der, Birinci melek: &ldquo;neden yaratıldıklarını bilmemeleri neyse de keşke en azından bildiklerine uysalar&rdquo; der, ikinci melek: &ldquo;hadi bildiklerine uymuyorlar, keşke bilmedikleri şeylere dalıp durmasalar&rdquo; der.</p>\n\n<p>\n	Diğer bir nakilde son iki c&uuml;mle ş&ouml;yle nakledilmiştir: &ldquo;Keşke birlikte oturup da bildikleri şeyler &uuml;zerine konuşsalar&rdquo; ve &ldquo;bildiklerine uymasalar da keşke en azından şimdiye kadar yapmış olduklarından &ouml;t&uuml;r&uuml; t&ouml;vbe etseler&rdquo;.</p>\n\n<p>\n	Bir arif ş&ouml;yle der: Kul, Allah&rsquo;ına karşı gelip de g&uuml;nah işlediği zaman &uuml;zerinde bulunduğu yer onu i&ccedil;ine almak i&ccedil;in Y&uuml;ce Allah&rsquo;tan izin ister, onun &uuml;zerindeki g&ouml;k, onun &uuml;zerine yıkılmak i&ccedil;in Y&uuml;ce Allah&rsquo;tan izin ister. Ancak Y&uuml;ce Allah yery&uuml;z&uuml;ne ve g&ouml;ky&uuml;z&uuml;ne ş&ouml;yle buyurmuştur: Kulumu kendi haline bırakın. Siz onu yaratmadınız. Siz onu yaratmış olsaydınız kesinlikle ona rahmetle yaklaşırdınız. Belki de t&ouml;vbe edip bana d&ouml;necektir ve ben onu affedeceğim. Belki de salih bir insana d&ouml;n&uuml;şecektir ve ben onun k&ouml;t&uuml;l&uuml;klerini birer iyiliğe &ccedil;evireceğim. İşte bu şu ayeti kerimenin mealidir:</p>\n\n<p>\n	Ş&uuml;phesiz g&ouml;kleri ve yeri yok olmaktan koruyan, Y&uuml;ce Allah&rsquo;tır. Şayet onlar yıkılacak olursa onları Allah&rsquo;tan başka kimse tutamaz.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İki: Hayatının bir b&ouml;l&uuml;m&uuml;n&uuml; g&uuml;nahla ge&ccedil;irip de sonrasında t&ouml;vbe eden insanların hayat hik&acirc;yesini ve yapmış oldukları g&uuml;nahlar sebebiyle &ccedil;ektikleri &ccedil;ilelerin &ouml;yk&uuml;s&uuml;n&uuml; &ouml;ğrenmek.</p>\n\n<p>\n	&Uuml;&ccedil;: Y&uuml;ce Allah&rsquo;ın kıyamete kadar beklemeyebileceğini ve belki de bu d&uuml;nyada onun yapmış olduğu g&uuml;nahların cezasını ona &ccedil;ektireceğini, başına gelen sıkıntıların, aslında kendi yapmış olduğu g&uuml;nahların bir &uuml;r&uuml;n&uuml; ve d&uuml;nyevi etkisi olduğunu d&uuml;ş&uuml;nmek.Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Başınıza gelen herhangi bir musibet, kendi ellerinizle işledikleriniz y&uuml;z&uuml;ndendir. (Bununla beraber) Allah &ccedil;oğunu affeder.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) bu ayetin a&ccedil;ıklaması mahiyetinde ş&ouml;yle buyurmuştur: İnsanın v&uuml;cudunda oluşan burkulmalardan tutun da (yolda y&uuml;r&uuml;rken) ayağının değdiği taşa kadar, kayıp d&uuml;şmesinden v&uuml;cudunun &ccedil;izilmesine kadar başına gelenlerin hepsi g&uuml;nahlar sebebiyledir.</p>\n\n<p>\n	Diğer bir hadiste ş&ouml;yle yazar: Bunu bilin ki kesilen t&uuml;m damarlar, insanın başına gelen t&uuml;m olumsuzluklar, başını ağrıtan t&uuml;m olaylar ve t&uuml;m hastalıklar ancak g&uuml;nahların bir sonucudur. Bu ise bu ayeti kerimenin mealidir:</p>\n\n<p>\n	Başınıza gelen herhangi bir musibet, kendi ellerinizle işledikleriniz y&uuml;z&uuml;ndendir.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Hadisin devamı ş&ouml;yledir: Y&uuml;ce Allah&rsquo;ın affetmiş olduğu g&uuml;nahlar, cezayla karşılık verdiği g&uuml;nahlardan &ccedil;ok daha fazladır.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: Nice insanlar yapmış oldukları g&uuml;nahlardan &ouml;t&uuml;r&uuml; gece namazı nimetinden mahrum bırakılmıştır. K&ouml;t&uuml; işler, bı&ccedil;ağın ete saplanmasından daha hızlı bir şekilde bu işlere bulaşan insanlara saplanır.</p>\n\n<p>\n	D&ouml;rt: G&uuml;nahların birer birer ne t&uuml;r etkilere sahip olabileceği konusunda bilgi edinmek. &Ouml;rneğin i&ccedil;ki i&ccedil;mek, zina etmek, hırsızlık, insan &ouml;ld&uuml;rmek, başkalarının arkasından konuşmak, haset ve diğer g&uuml;nahların sayısız olumsuz etkisini &ouml;ğrenmek.</p>\n\n<p>\n	Kutsi bir hadiste Y&uuml;ce Allah&rsquo;ın ş&ouml;yle buyurduğu yazılır: Nefsan&icirc; isteklerini benim emirlerime tercih eden kuluma verdiğim en hafif ceza benimle konuşmanın hazzını ondan almaktır.</p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurmuştur: G&uuml;nah niyeti taşıyan kişiler kendilerini korusun ve g&uuml;naha yaklaşmasın. Zira g&uuml;nah anında, Y&uuml;ce Allah onları bu halde g&ouml;r&uuml;p de ş&ouml;yle buyurabilir: İzzetimin &uuml;zerine yemin ederim ki ebediyen seni affetmeyeceğim.</p>\n\n<p>\n	İmam Musa Kazık (a.s) ş&ouml;yle buyurmuştur: İ&ccedil;inde g&uuml;nah yapılan evin temizlenmek &uuml;zere g&uuml;neşe a&ccedil;ık hale getirilmesi, Y&uuml;ce Allah&rsquo;ın her zaman sahip olduğu bir haktır.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) ş&ouml;yle buyurmuştur: (Bağışlanmayan sadece) bir g&uuml;nahından &ouml;t&uuml;r&uuml; kimi kullar, cennetteki eşlerinin oradaki nimetlerden yararlandıklarını g&ouml;rd&uuml;kleri halde y&uuml;z yıl boyunca bekletilirler.</p>\n\n<p>\n	M&uuml;minleri efendisi Hz. Ali, &ldquo;Estağfurullah&rdquo; diyen birisine ş&ouml;yle buyurdu: İstiğfarın ne demek olduğunu biliyor musun? İstiğfar, y&uuml;ce mertebedeki insanların işidir. İstiğfar dokuz anlam taşır. Bir: ge&ccedil;mişte yapılanlardan &ouml;t&uuml;r&uuml; pişmanlık duymak. İki: bir daha d&ouml;nmemek &uuml;zere g&uuml;nahları bir kenara bırakmak. &Uuml;&ccedil;: t&uuml;m kul haklarından kurtulup da Y&uuml;ce Allah&rsquo;ın huzuruna hi&ccedil; kimsenin hakkını taşımayarak &ccedil;ıkmak. D&ouml;rt: doğru d&uuml;zg&uuml;n yerine getirmediğin t&uuml;m ibadetlerini hakkıyla yerine getirmek. Beş: haram mal ile v&uuml;cudunda meydana gelen etleri h&uuml;z&uuml;nlerle eritip de deriyi kemiğe vardırdıktan sonra helal mal ile meydana gelen yeni etlerle bu ikisinin arasını doldurmak. Altı: v&uuml;cuduna g&uuml;nahların hazzını yaşattığın gibi ona ibadetlerin sıkıntısını da yaşatmak. İşte bunları yaptıktan sonra &ldquo;estağfurullah&rdquo; diyebilirsin.</p>\n\n<p>\n	Misb&acirc;hu&rsquo;ş-Şer&icirc;a kitabında İmam Cafer-i Sadık&rsquo;ın (a.s) ş&ouml;yle buyurduğu nakledilmiştir: T&ouml;vbe insanların sarılıp da yardım aldığı, Allah&rsquo;a uzanan iptir. Kul, her zaman i&ccedil;in t&ouml;vbe halinde olmalıdır. Peygamberler bir an i&ccedil;in bile Allah&rsquo;tan gafil olmaktan, veli kullar akıllarına gelen d&uuml;ş&uuml;ncelerden, se&ccedil;kin kullar Allah&rsquo;ı y&acirc;d etmedikleri her bir nefesten, temiz saf kullar Allah dışında herhangi bir şeyle uğraşmaktan, &acirc;limler ise g&uuml;nahlardan t&ouml;vbe ederler.</p>\n\n<p>\n	Bu gruplarda yer alan t&uuml;m insanlar, yapmış oldukları t&ouml;vbenin hakikati ve i&ccedil;eriğini iyi bilirler. Ancak bu konuyu a&ccedil;mak ve detaylarıyla anlatmak bu kitaba sığmayacak kadar bilgi i&ccedil;erdiği i&ccedil;in burada bu konuya değinmeyeceğiz.</p>\n\n<p>\n	&Acirc;lim insanların t&ouml;vbesi pişmanlık suyuyla kalbini yıkamak, her zaman i&ccedil;in Y&uuml;ce Allah katında g&uuml;nahlara itiraf etmek, ge&ccedil;mişteki g&uuml;nahlar i&ccedil;in pişmanlık ve gelecek i&ccedil;in kaygı duymak, g&uuml;nahlarını k&uuml;&ccedil;&uuml;k g&ouml;rmemek ve bu sebeple ihmalk&acirc;rlığa s&uuml;r&uuml;klenmemektir. Elinden &ccedil;ıkan ibadetler i&ccedil;in g&ouml;zyaşı d&ouml;k&uuml;p derin esef duymak, nefsan&icirc; isteklerden uzak durmak, t&ouml;vbesine devam edebilmek i&ccedil;in Y&uuml;ce Allah&rsquo;tan yardım dilemek, tekrar g&uuml;nahlara d&ouml;nmemek i&ccedil;in Y&uuml;ce Allah&rsquo;tan yardım dilemek, ibadetler meydanında kendisini sıkıntılara sokmak, ka&ccedil;ırmış olduğu farzlarını yerine getirmek, kul haklarını kendilerine geri vermek, k&ouml;t&uuml; arkadaşlardan uzak durmak, geceler boyunca uykusuz kalıp ibadet etmek, g&uuml;nler boyunca oru&ccedil; tutmak, her zaman i&ccedil;in sonundan endişe etmek, iyi g&uuml;nde ve sıkıntılı g&uuml;nlerde her zaman i&ccedil;in Allah&rsquo;tan yardım dilemek, hakkıyla t&ouml;vbe edenlerden birisi olabilmek i&ccedil;in belalar ve sıkıntılarda sabırlı olmaktır. İşte bunlar kişiyi g&uuml;nahlarından arındırır, amellerine değer katır ve makamını y&uuml;kseltir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Elbette Allah, doğruları ortaya &ccedil;ıkaracak, yalancıları da mutlaka ortaya koyacaktır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nur , 31.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tahrim , 8.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara , 222.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tahrim , 8.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nur , 31.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">&ldquo;حسنات الأبرار سیّئات المقربين&rdquo;</span></p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa , 17 ve 18.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şura , 25.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gafir (Mumin) , 3.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa , 31.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm , 32.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa , 31.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm , 32.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide , 72.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf , 87.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;raf , 99.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa , 93.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur , 23.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur , 23.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enfal , 16.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara , 275.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara , 102.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Furkan , 68 ve 69.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n , 77.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n , 161.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur , 35.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara , 283.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rad , 25.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n , 135.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mucadele , 8.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yasin , 12.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Necm , 32.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n 135.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; T&ouml;vbe , 102.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatir , 41.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şura , 30.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şura , 30.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ankebut , 3.</p>\n	</div>\n</div>','Kendini Yetiştirmede İlk Adım; Tövbe','','publish','closed','open','','kendini-yetistirmede-ilk-adim-tovbe','','','2020-05-08 13:18:49','2020-05-08 10:18:49','',0,'http://islamex.com/?p=3102',0,'post','',0),(3103,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Yaşadığı &ccedil;ağda İslam &uuml;mmetini vahdete &ccedil;ağıran bir kimsenin tutum ve anlayışını tespit edip, tanımlamak, b&uuml;y&uuml;k &ouml;nem taşımaktadır. Nitekim İmam Humeyni İslam beldelerinden birinde bu temel ilke uyarınca ilahi bir d&uuml;zen kurup, bu yolun yolcularına g&uuml;venli bir &ccedil;ığır a&ccedil;tı.</p>\n\n<p>\n	Beşeriyetin ilahi fıtratı, tevhide dayalıdır. Ard niyetlere, Nefsaniyete ve şeytani eğilimlere yakalanmamış insanda b&uuml;t&uuml;n hayat devrelerinde aklı olarak bu ilahi fıtrat &uuml;zerine durum değerlendirmesi yapıp, ilerlemiştir. Nitekim sağlam ve fıtri insan daima &ccedil;ekişme ve &ccedil;atışmaları, tefrika ve dağınıklığı insan topluluklarını tehdit eden, kendi kendini gelişimden alıkoyan ve s&uuml;flileştiren bir kaynak olarak nitelendirmiştir. İlahi enbiya Ademden Hatem&quot;ul Enbiya sav&quot;a kadar b&uuml;t&uuml;n peygamberler daima insanları tevhide &ccedil;ağırıp, onları şirk, ikilim ve &uuml;&ccedil;leme nifak ve &ccedil;ekişmeden sakındırmışlardır.</p>\n\n<p>\n	Tevhid anlayışı, İslam&quot;la k&uuml;fr&quot;&uuml;n nihai sınırı sayılıyor. İslam&quot;ın b&uuml;t&uuml;n felsefi, irfani, ahlaki, kelami, terbiyevi ekol ve y&ouml;nelişlerinde varlık alemindeki vahdet&ccedil;i anlayışı vurgulayıp, Tevhid ve vahdet anlayışını kendi d&uuml;ş&uuml;nce yapılarının ayrılmaz par&ccedil;ası olarak nitelendirmiş bulunuyorlar. Alim ve bilginlerin de vurguladıkları gibi, beşeri toplumda hakiki vahdete y&ouml;neliş, Tevhid inancının cilveleri ve yansımalarından biridir. Buna karşılık, &ccedil;oğulcu anlayış, maddecilik ve şirk&quot;in bariz &ouml;zelliğidir. Kur&quot;an&quot;ı Kerim&quot;de &Uuml;mmeti-Vahideyi oluşturmak, Seyri İllallahın ger&ccedil;ek &ccedil;ığırında ilerleme anlamındadır. Ger&ccedil;ek şu ki; sizin bu &uuml;mmetiniz tek bir &uuml;mmettir. Ben de sizin Rabbinizim, &ouml;yleyse bana ibadet ediniz. (Enbiya-92)</p>\n\n<p>\n	Tarih boyunca b&uuml;t&uuml;n bi&ccedil;imleri ve d&uuml;zeyleriyle Hak ve Batıl daima Tevhid ile şirk anlayışı ve y&ouml;nelişi bi&ccedil;iminde kendini g&ouml;stermiştir. İmam Humeyni de buyuruyor ki;</p>\n\n<p>\n	Tefrika şeytan&quot;dan, birlik ve vahdet-i kelime Rahman&quot;dandır.</p>\n\n<p>\n	Uluslararası kuruluşlar, ger&ccedil;i kuruluş ilkesi ve ama&ccedil;larını milletlerle devletleri birliğe &ccedil;ağırma, gerginliği ve &ccedil;atışmayı azaltıp, engelleme olarak ilan ettikleri halde, bu felsefi anlayışlarını pratikte ger&ccedil;ekleştirememiş bulunuyorlar. &Ccedil;&uuml;nk&uuml;, bu uluslar arası kuruluşlar tefrika, savaş, kriz &ccedil;ıkaran s&uuml;per g&uuml;&ccedil;lerin hizmetine ge&ccedil;ip, onların maşasına d&ouml;n&uuml;şm&uuml;ş bulunuyorlar. Ge&ccedil;en on yıllarda &ccedil;eşitli g&uuml;&ccedil; odakları, y&uuml;zlerce birlik, pakt, işbirliği anlaşması, devletler birliği, ideolojik ve siyasi bloklar oluşturdular. Bunların propagandasını yaparak d&uuml;nya milletleri ve topluluklarda b&uuml;y&uuml;k beklentiler ve &uuml;mitler yarattılar. Fakat bu kurum ve kuruluşlarla paktlar hi&ccedil;bir etkinlik g&ouml;stermeden &ccedil;&ouml;k&uuml;p, gittiler ve de gerginliklerle krizleri de &ccedil;&ouml;zemediler. Uzun bir s&uuml;reden beri, İslam toplumlarında, İslam &uuml;lkeleri ve M&uuml;sl&uuml;manların vahdet ve birliğinden s&ouml;z ediliyor. İslam beldelerinde bir &ccedil;ok siyasi grup, parti veya şahıs, İslami birlik sloganıyla iktidar olup, h&uuml;k&uuml;m s&uuml;r&uuml;yor. Y&uuml;zlerce kitap ve makale İslami vahdet &uuml;zerine yazılıyor. Konuşmacılar, hatip ve bilginlerle yazarlar birlik ve vahdetten s&ouml;z ediyorlar. Fakat pratikte yapıcı, m&uuml;spet ve belirgin bir vahdet s&uuml;reci i&ccedil;in adım atılmıyor. Bana g&ouml;re, başarısızlık ve beceriksizliklerin k&ouml;kenine edilmek gerekir. &Ccedil;&uuml;nk&uuml; bu ilkeleri tespit etmeden b&uuml;t&uuml;n birlik &ccedil;ağrıları boşa &ccedil;ıkacaktır.</p>\n\n<p>\n	Bana g&ouml;re, bu kuruluşların asıl malzemesi olan y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;, vahdet anlayışıyla onun ayrılmaz fikri d&uuml;zenlerin d&uuml;nya g&ouml;r&uuml;ş&uuml;, akidevi ilkeleri, değerleri ve ahlaki ilkeleri tespit edip, birbiriyle b&uuml;t&uuml;nleştirmeleridir. Tevhidi d&uuml;ş&uuml;nceye sahip olup, tek bir Allah&quot;a tapmak, ilahi iradeyi varlık alemindeki her şeyi kapsayıp, kavradığına inanmak, buna karşılık pratikte Allah&quot;ın yarattığı halka ve başka insanların kaderine yabancı kalıp, ilgi duymamak m&uuml;mk&uuml;n m&uuml;d&uuml;r? Muvahhid olup, tefrika ashabı ordusunda yer almak m&uuml;mk&uuml;n m&uuml;? Nasıl oluyor da, asri saadette ve İslam&quot;ın doğuş anlarında Tevhid &ccedil;ağrısı, zul&uuml;m, şirk ve putperestliğin karanlık hakimiyetinden bıkıp usanan kimseleri kendine cezp edip, onları b&uuml;t&uuml;n cahili değer ve asabiyetlerden, b&uuml;y&uuml;kl&uuml;k ve &uuml;st&uuml;nl&uuml;k taslamaktan, kavmiyet&ccedil;ilikten, soy ve sopa iftihar etmek ve aşiret&ccedil;ilikten arınmalarına sebep oluyor. B&uuml;t&uuml;n tefrika ve ihtilaf kaynakları, soya veya akrabalığa dayalı ilişkiler ve b&ouml;b&uuml;rlenmeler tek bir Allah inancı ve ubudiyet nuru karşısında renk kaybedip, oluşan tevhidi toplum Hayır &Uuml;mmeti olarak nitelendiriliyor, siyah derili yalın ayak k&ouml;le ile Kureyş&quot;in etkin ve se&ccedil;kin rical ve ileri geleni eş değer ve konumda bir araya geliyor ve hatta k&ouml;le, sahipten daha &uuml;st&uuml;n ve değerli bir insan olarak addediliyor; oluşan b&ouml;yle bir g&ouml;rkemli medeniyet karşısında bile İran ve Roma&quot;nın tekelci ve g&uuml;&ccedil;l&uuml; imparatorları bile direniş g&uuml;c&uuml;n&uuml; kaybediyor, kısa bir s&uuml;re sonra &ccedil;eşitli coğrafik b&ouml;lgelerde yaşayan &ccedil;eşitli kavim ve milletler kendi coğrafik sınırlara, kavmi ve milli değer &ouml;l&ccedil;&uuml;leri ve taassuplara aldırmayıp, hakikat g&uuml;neşine doğru koşuşuyor da, ni&ccedil;in g&uuml;n&uuml;m&uuml;zde Kur&quot;an&quot;ı Kerim ve s&uuml;nneti Resul&quot;de &ouml;nemli &ouml;zenle vurgulanan &uuml;mmet kavramı g&ouml;z ardı edilip, &ouml;nemsiz kılınıyor, yeniden eski antik ge&ccedil;mişlere, coğrafik sınırlara ve benzer meselelere &ouml;zenti duyulup, M&uuml;sl&uuml;manların &uuml;mmet&ccedil;i menfaatleri milli menfaatler bi&ccedil;iminde ve birbirinden ayrı bir şekilde değerlendiriliyor. Aynı dine mensup kardeşlerin kaderi birbirinden ayrı bir şekilde tespit edilip tanımlanıyor?</p>\n\n<p>\n	Giriş b&ouml;l&uuml;m&uuml;nde İmam Humeyni&quot;den naklen belirtildiği gibi, tefrika şeytanın eseri ve vahdet Rahman&quot;ın kelimesi&quot;dir. Tarihin ispatladığı gibi, pratikte Tevhid inancına bağlılıklarını ispatlamış olan kimselerin hakiki vahdet &ccedil;ağrısına tevhidi fıtrata sahip kimseler olumlu cevap veriyorlar. &Ccedil;&uuml;nk&uuml; belirttiğim gibi, Vahdeti koruma, iktidarı pekiştirme ama&ccedil;lı siyasi bir hareket değildir. Vahdeti korumak ve tefrikadan sakınmak &acirc;yni bir vecibedir. Bu anlayış kainatın yaratıcısının vahdaniyetine inan&ccedil;tan kaynaklanıyor. Tefrika ashabı, şeytan ashabıdırlar. Vahdet tebliğcileri ve failleri Rahmanlıların &ccedil;ığırındadırlar. Hangi toplum b&ouml;yle bir inan&ccedil;la donatılırsa, hakiki vahdet bi&ccedil;imlenir. &Uuml;mmetin b&uuml;t&uuml;n kesimlerinin kaderi tefrika ve nifak karşısında ilgisiz kalmak, &uuml;mmeti vahidenim g&uuml;&ccedil;l&uuml; hareketi karşısında renk kaybeder. İşte bu ger&ccedil;eği, İslam inkılabı fiili olarak ispatladı. Tarihin unutmayacağı şey şudur ki, Allah inancı ve aşkıyla hareket eden biri g&ouml;r&uuml;n&uuml;şte maddi silahlardan yoksun olarak vahdet &ccedil;ağrısını y&uuml;kseltti. M&uuml;min insanlar da bu &ccedil;ağrıya cevap verip, kıyam ettiler. Buna karşılık gelişmiş &uuml;lkeler, bu tevhidi halk kıyamını bastırmaya &ccedil;alıştılar. Nitekim bu tevhidi kıyamın d&uuml;şmanlarına d&uuml;nyanın en g&uuml;&ccedil;l&uuml; silah &uuml;reticisi sahipleri resmen ve a&ccedil;ık bir destek verip, birleşik cephe kurmaya &ccedil;alıştılar. Fakat milletin s&ouml;z birliği ve vahdeti, maddi &ccedil;ıkarlar ashabının g&uuml;&ccedil;l&uuml; birliğini yenip, zafere ulaştı.</p>\n\n<p>\n	İslam inkılabı d&uuml;şmanla karşılaşıp, saltanat d&uuml;zeni ve devlet erkanını vurup, &ccedil;&ouml;kerttikten sonra filizlenen İslami halk d&uuml;zenine karşı isyan eden ve s&uuml;per g&uuml;&ccedil;lerce desteklenen &ccedil;ok sayıda grup ortaya &ccedil;ıktı. Nitekim bu sayısız isyancı grupları tespit edebilmek i&ccedil;in bir kitap yazmak gerekir. İmam Humeyni Kur&quot;an&quot;ı Kerim ve Arif-i Ekmel Hz. Muhammed Mustafa sav ve Ehl-i Beyt&quot;inin &ouml;ğretilerinden esinlenerek yaratılan hilkat alemiyle fiili alemin hakiki vahdetini kendi kendine &ccedil;&ouml;z&uuml;mleyip, &ouml;z&uuml;mseyerek kendi felsefi anlayış ve ekol&uuml;nde sadece vahdet-i v&uuml;cud&quot;dan değil, ehil olan &ouml;zel toplantılarda varlıkların hakiki vahdetinden bile s&ouml;z ediyordu. İmam Humeyni halk i&ccedil;in yazdığı Kırk Hadis Şerhi kitabında, Vahdeti kelime&quot;nin mahiyeti, ahlaki manası ve tarihi niteliği hakkında diyor ki; indirilen b&uuml;y&uuml;k şeriat ve enbiya sav&quot;ın hedeflerinden biri, bağımsız ve kendi temelinde hareket eden bir hedef olan şey, Medine&quot;yi fazıla -ideal toplum-nın oluşumunda b&uuml;y&uuml;k hedefe varışta en etkin bir katılımın ger&ccedil;ekleştirilmesinde en belirgin rol ifa eden fakt&ouml;r; Tevhid-i kelime ve Tevhid-i akide dir. Bu bağımsız, kendi ekseninde hareket eden, hem hedef ve hem maksat olan fakt&ouml;r, toplumsal işleri y&ouml;netmede, insanlığı fesada s&uuml;r&uuml;kleyen ve ideal toplumu bozan zalimlerin zulm&uuml;n&uuml; engellemede etkin ve belirleyici rol oynar.</p>\n\n<p>\n	İmam Humeyni ferdi ve toplumsal bir m&uuml;slih olarak bu hedef ve maksat birliği olan vahdeti , rahmet cinsinden ve bir başlangı&ccedil; mahsul&uuml; olarak nitelendiriyor ve bunlar olmaksızın vahdetin oluşamayacağını kaydediyor. İmam Humeyni&quot;nin buyurduğu gibi; rahmetle &ouml;zleşen bu olgunun devam etmesine &ccedil;alışmalıyız. Yapılan &ccedil;alışmadan maksat; ilkin ilahi olmamız, Allah yolunda hizmet etmemiz, Allah&quot;ın emrine itaati &ouml;z&uuml;msememiz, kendimizi ondan ve ona doğru bir varlık olarak bilebilmemiz gerekir. Bu mananın ikinci anlamı vahdet ve insicam &uuml;zerine ger&ccedil;ekleştirilir. &Ccedil;&uuml;nk&uuml; tefrika şeytandandır, Vahdet-i kelime ve ittihat ise Rahman&quot;dan kaynaklı bir olaydır.</p>\n\n<p>\n	İmam Humeyni İslam toplumlarındaki vahdetin kalıcı ve kutsal sayılabilmesi i&ccedil;in mutlaka p&uuml;r&uuml;zs&uuml;z ve şeffaf eksenler &uuml;zerine bina edilmiş vahdetin oluşması gerektiğini kaydediyordu. İmam Humeyni bu konuda şunları vurguluyor:</p>\n\n<p>\n	Kur&quot;an-ı Kerim&quot;in &ouml;ğretileri sayesinde İslami vahdet ekseninde birleşmeliyiz. &Ouml;nemli olan şey, herkesin belli bir iş ve olay &uuml;zerinde birleşmesi ve farklı eğilim g&ouml;stermemesinden ibaret değildir. Allah&quot;ın emri, Allah&quot;ın ipine sımsıkı sarılmak ve tefrika i&ccedil;inde olmamaktır. Enbiya ve peygamberler, ha&ccedil;lı belli iş ve olgular ekseninde birleştirmek i&ccedil;in değil, herkesi hak yolunda birleştirmek i&ccedil;in indirildiler.</p>\n\n<p>\n	İmam Humeyni, vahdeti ilahi bir y&uuml;k&uuml;ml&uuml;l&uuml;k, şerii bir farz ve halk kesimlerinin temel bir ihtiyacı olarak nitelendiriyor, alimler, bilginler, aydınlar ve İslam beldeleri y&ouml;neticileri ve h&uuml;k&uuml;mdarlarının katmerli bir y&uuml;k&uuml;ml&uuml;l&uuml;k ve sorumluluk taşıdıklarına inanıyordu.</p>\n\n<p>\n	Nitekim İmam Humeyni genel mesajlarında daima bu &ouml;nemli ve &ouml;zel noktayı vurgulardı. İmam Humeyni&quot;nin inancına g&ouml;re, vahdeti ger&ccedil;ekleştirmek ve pekiştirmek i&ccedil;in, gereken bedel &ouml;denmelidir. Nitekim bizzat kendisi bu yolda &ouml;nc&uuml;l&uuml;k yapardı. Elbette bu sınırlı s&uuml;re zarfında İmam Humeyni&quot;nin vahdeti - v&uuml;cudun boyut ve merhaleleri hakkındaki tanım ve yol g&ouml;sterilerini anlatmak m&uuml;mk&uuml;n değildi. İmam Humeyni, vahdet babında vahdetin oluşum ve korunması &ouml;nemi ve zaruretini vurguladığı gibi onun sağlanması malzeme ve şartlarının &ouml;nemini de g&ouml;zler &ouml;n&uuml;ne sererdi.</p>\n\n<p>\n	İmam Humeyni&quot;nin inancına g&ouml;re, vahdet, kendine &ouml;zg&uuml; şartları ve toplumsal stratejisi ger&ccedil;ekleştirilemezse kendiliğinden sağlanamaz, ger&ccedil;ekleştirilirse bile kalıcı olamaz. Evet İslam inkılabı ve onun getirileri, h&uuml;ccetin tamamlanmasına sebep olmuştur. İmam Humeyni&quot;yle İslam&quot;ın cihanş&uuml;mul ve evrensel hareketinin zaferi, tamamen nice az bir topluluk, daha &ccedil;ok olan bir topluluğa Allah&quot;ın izniyle galip gelmiştir; Allah sabredenlerle beraberdir. Bakara-249 ayeti şerifi &ccedil;ağrıştırıyor ve de ona mutabık sayılıyor. İmam Humeyni&quot;nin, defalarca zor şartlarda g&ouml;r&uuml;n&uuml;şte &uuml;mitsizlik dolu anlarda bizlere &ouml;ğretip, vurguladığı ger&ccedil;ek şu ki; Hakla batılın karşılaştığı alanda, zahiri ve maddi g&uuml;&ccedil;ler, istatistik bilgiler ve sayısal gelişimler belirleyici rol oynamamaktadır. Bu alanda en belirleyici fakt&ouml;r; uyanış, ihlas, duru hedef ve saik, y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; fiili olarak &uuml;stlenip, ger&ccedil;ekleştirme azmidir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z İslam toplumlarının doğru bir şekilde tespit ettikleri gibi, dertlerin dermanı ve tek bir kurtuluş yolu, geri kalmışlık, baskı ve &ccedil;ıkmazlardan kurtuluş yolu, &ouml;z İslami h&uuml;viyete geri d&ouml;n&uuml;ş, ger&ccedil;ek anlamda &Uuml;mmet-i Vahideyi yeniden canlandırma ve geliştirmedir. Bu y&uuml;zden korku ve &uuml;mitsizliğe kapılmaya hi&ccedil;bir gerek&ccedil;e uydurulamaz. Gelin dostlar, bu mukaddes cihadın &ouml;nc&uuml;leri olalım. Rahmet ve Vahdet peygamberine inanan, zengin kaynaklara, kalabalık ve yetkin insan g&uuml;c&uuml;ne &ouml;zel konum ve varlığa sahip olan biz M&uuml;sl&uuml;man insanların tefrika ve ihtilaf ateşi i&ccedil;inde kavrulması, Allah dini ve insanlık d&uuml;şmanlarının i&ccedil;inizdeki bu tefrikayı alaya alıp, g&uuml;lmeleri, ger&ccedil;ek medeniyet ve k&uuml;lt&uuml;r &ouml;nc&uuml;leri ve akıncıları olan &uuml;mmete &uuml;st&uuml;nl&uuml;k taslamaları ve de onların varlığını denetim altına alıp, yağmaları b&uuml;y&uuml;k bir haksızlık ve al&ccedil;aklıktır.</p>\n\n<p>\n	Allah&quot;ın kitabı Kur&quot;an&#39;ı Kerim&#39;in bir s&ouml;z&uuml; eksiksiz ve hi&ccedil; değişmeden İslami fırkaların arasında yaşıyor. Peygamber efendimizin s&uuml;nneti ve &ouml;ğretileri de bizim hidayet şartımız ve eylemlerimizin işaretleri olarak biliniyor. Kıblemiz bir, şiarımız bir, namaz ve menasıkimiz birdir. İslam&quot;ın y&uuml;zlerce ilke ve kuralı da b&uuml;t&uuml;n İslam mezheplerinin ortak ve temel inancını oluşturuyor. B&uuml;t&uuml;n bu nitelikle ve &ouml;zg&uuml;n ilke ve &ouml;ğretiler, &ouml;rnek ve birleşik &uuml;mmetin oluşumunda ebedi ve sağlam bir yapının malzemeleri ve de &ouml;z&uuml; sayılıyor.</p>\n\n<p>\n	Burada sorun ve noksanlık, halktan kaynaklanmıyor. &Ccedil;&uuml;nk&uuml; İslam &uuml;lkelerindeki alimler, bilginler, aydınlar ve y&ouml;neticiler bu hassas şartlarda kendi y&uuml;k&uuml;ml&uuml;l&uuml;klerini yerine getirip, halkın birlik duygu ve isteklerini ger&ccedil;ekleştirmelidirler. Amerika ve İsrail, İslami yok etme ve İslam beldelerine sulta kurup, M&uuml;sl&uuml;man milletleri k&ouml;leleştirmeden daha azına razı olamazlar. Gelin dostlar, Kud&uuml;s&quot;&uuml;n gasıbı g&uuml;&ccedil;lerle onların destek&ccedil;isi odakların &ccedil;ıkarlarını sağlama ve koruma amacıyla yapılan bu &ouml;r&uuml;mcek ağı ve gevşek paktlara karşı İslami kardeşlik &uuml;zerine bina edilecek sağlam ve sarsılmaz bir pakt ve ittifak kuralım, &uuml;mmeti vahidenim parlak mirasını yeniden canlandıralım.</p>\n\n<p>\n	Ben İmam Humeyni hazretlerine uyarak ve kendi payıma d&uuml;şecek bir şekilde ilan ediyorum ki, İran milleti ve İslam cumhuriyeti yetkilileri, Allah dininin d&uuml;şmanlarının rant ve &ccedil;ıkarlarını İslam &uuml;mmetinin menfaatlerine tercih etmeyen M&uuml;sl&uuml;man milletler ve devletlerle kardeşlik ve birlik ittifakı kurmaya bu yola &ouml;nc&uuml; olarak adım atmaya ve her t&uuml;rl&uuml; bedelini de &ouml;demeye hazırdır. S&ouml;z&uuml;n sonunda, kendi kendimize, sizlere b&uuml;t&uuml;n h&uuml;r ve şerefli insanlarla M&uuml;sl&uuml;manlara bir uyarım olacaktır. O da şu ki, İslam d&uuml;nyası &ccedil;ok hassas şartlarla karşılaşmaktadır. Bu y&uuml;zden şu ilahi kurtuluş&ccedil;u ilke ve şiarı hepinize hatırlatma zaruretini hissediyorum:</p>\n\n<p>\n	Allah&quot;ın ipine hepiniz sımsıkı sarılın. Dağılıp ayrılmayıp, ve Allah&quot;ın sizin &uuml;zerinizdeki nimetini hatırlayın. Hani siz d&uuml;şmanlar idiniz. O, kalplerinizin arasını uzlaştırıp, sındırdı ve siz onun nimetiyle kardeş olarak sabahladınız. Yine siz, tam bir ateş &ccedil;ukurunun kıyısındayken, oradan sizi kurtardı. Umulur ki hidayete erersiniz diye, Allah, size ayetlerini işte b&ouml;yle a&ccedil;ıklar. ( &Acirc;l-i İmran-103)</p>','İmam Humeyni ve Vahdet Kavramı','','publish','closed','open','','imam-humeyni-ve-vahdet-kavrami','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3103',0,'post','',0),(3104,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	İnsanın diğer yaratılmışlardan farkı &ouml;zg&uuml;r bir iradeye sahip olmasıdır. Bu tek&acirc;m&uuml;l etmiş irade her ne kadar insanda bulunan istek, eğilim ve duyguların sonucu olsa da ki bu y&uuml;zden bazı filozoflar ve psikologlar bunu salt isteme ve y&ouml;nelme olarak tasvir etmişlerdir.</p>\n\n<p>\n	Aynı zamanda neyin daha uygun olup olmadığıyla ilgili akli inan&ccedil;larla birlikte olduğu i&ccedil;in, hayvanlarda da bulunan benzeri istek ve duygulardan ayrılır. Başka bir deyişle bu hayvanlarda asla bulunmayan pratik akla karşılık gelmektedir. Dolayısıyla insan, salim ve d&uuml;zg&uuml;n iradesinin arkasında bulunan b&uuml;t&uuml;n istek, eğilim ve duygularla birlikte pratik aklın kontrol&uuml; altında hareket eder. Buna karşılık hayvanlarda bulunan irade ise tamamıyla i&ccedil;g&uuml;d&uuml;ler, şehvani istekler ve olgular karşısında m&uuml;nfail bir şekilde hareket eder. Dolayısıyla iradesi pratik aklın y&ouml;nlendirmesiyle ahlaken uygun olana y&ouml;nelmeyip, bunun yerine şehvet ve i&ccedil;g&uuml;d&uuml;lere tabi olarak hareket eden insan hayvandan dahi daha alt bir mertebeye d&uuml;şm&uuml;ş olur. Zira havyan pratik akla sahip olmadığı i&ccedil;in i&ccedil;g&uuml;d&uuml;ler ve şehvete tabi hareket etmek dışında başka bir se&ccedil;eneğe sahip değildir. Oysa insana Allah tarafında hakkı batıldan ayıran akıl nimeti bahşedilmiştir ve b&ouml;yle bir imk&acirc;nı varken onu kullanmayıp i&ccedil;g&uuml;d&uuml;, şehvet, heva ve hevesine tabi olan insan mertebe bakımından hayvandan bile daha aşağıya d&uuml;şm&uuml;ş demektir. Bu konuyla ilgili olarak Cenabı Allah ş&ouml;yle buyurmaktadır: &ldquo;And olsun ki, bir&ccedil;ok cini ve insanı cehennemlik olarak yarattık. , Onların kalpleri var. Fakat anlamazlar, g&ouml;zleri var, fakat g&ouml;rmezler, kulakları var, fakat işitmezler. Onlar hayvanlar gibidirler. Hatta hayvanlardan da sapıktırlar. Onlar gaflet i&ccedil;indedirler (A&rsquo;raf, 179).&rdquo;</p>\n\n<p>\n	Dolayısıyla hayvan her t&uuml;rl&uuml; akli y&ouml;nlendirmeden yoksundur ve kendi akli ve ahlaki potansiyelinden yararlanamayan insanın da bu durumda hayvandan bir farklı kalmamaktadır. Bu y&uuml;zden hayvanlarda ve hayvanlara benzeyen insanlar i&ccedil;in &ouml;zg&uuml;rl&uuml;k, başıboşluk, mutlak serbestlik, heva ve hevese tabi olmanın dışında başka bir anlama gelmemektedir. Bu y&uuml;zden gerek M&uuml;sl&uuml;man filozoflar ve gerekse de dini olmayan filozof ve d&uuml;ş&uuml;n&uuml;rlere g&ouml;re bireysel ve toplumsal a&ccedil;ıdan &ccedil;ok tahrip edici sonu&ccedil;lara yol a&ccedil;abilecek b&ouml;yle bir &ouml;zg&uuml;rl&uuml;ğ&uuml;n mutlaka kontrol edilmesi ve sınırlandırılması gerekmektedir. Ancak bu şekilde sadece g&ouml;r&uuml;n&uuml;şte insan olan ger&ccedil;ekte ise hayvandan hi&ccedil;bir farkı olmayan hatta &ccedil;oğunlukla hayvanlardan bile daha zararlı olabilen bu t&uuml;r insanların sebep olabileceği maddi ve manevi zararların &ouml;n&uuml;ne ge&ccedil;ilebilir.</p>\n\n<p>\n	B&uuml;y&uuml;k M&uuml;sl&uuml;man filozoflardan biri olan Molla Sadra bu konuyla ilgili olarak ş&ouml;yle demektedir: &ldquo; pratik akıl &ouml;yle bir g&uuml;&ccedil; ve potansiyeldir ki insanın g&uuml;nl&uuml;k hayatında yapması ve ka&ccedil;ınması gereken durumları birbirinden teşhis eder yani pratik alandaki hak ve batıl olanı belirler. Başka bir deyişle aklın dışında olup sadece şehvet ve i&ccedil;g&uuml;d&uuml;lere tabi olan k&uuml;vet ve g&uuml;&ccedil;lerin aksine pratik akıl ameli doğru ile yanlışı birbirinden ayırır ve insana yery&uuml;z&uuml;nde yaşamını devam ettirebilmesi i&ccedil;in gerekli olan rehberliği sağlar.&rdquo; Ve aynı şekilde b&uuml;y&uuml;k Alman filozoflarından biri olan Hegel de kendi zamanında yaygın olan &ouml;zg&uuml;rl&uuml;k tanımını yani: &ldquo;yapmak istediğimiz bir işi yapabilme g&uuml;c&uuml;&rdquo; şeklinde yapılan tanımını eleştirmekte ve bu tanımın fikri olarak r&uuml;şt edememekten kaynaklandığına inanmaktadır. &Ccedil;&uuml;nk&uuml; ona g&ouml;re bu tanımda ahlaki yaşama hakkından ve bu hakkın gerekli unsurlarından hi&ccedil; ama hi&ccedil; bahsedilmemiştir.&rdquo;</p>\n\n<p>\n	Tam bu noktada &Uuml;stad Murtaza Mutahari şunu hatırlatmaktadır: &ldquo;İnsan &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n asil ve saygın olmasının sebebi, onun insanlık ve insaniyet doğrultusunda karar alabilmesidir. Heva ve hevesine değil de bu doğrultuda hareket eden bir insan hatta insanlığın karşısında bir duruş sergilemiş olsa bile &ouml;zg&uuml;r olması gerekir.&rdquo; işte bu y&uuml;zden İslam&rsquo;ın M&uuml;sl&uuml;man olan insanı farklı y&ouml;ntem ve tarzları kullanarak hem toplumsal hem de bireysel olarak eğittiğini ve terbiye ettiğini g&ouml;rmekteyiz. Mesela; İslam temel inan&ccedil;ları olan tevhit, n&uuml;b&uuml;vvet ve meadı b&ouml;yle bir eğitim, terbiye ve akılcılığın y&ouml;nlendiricileri olarak g&ouml;sterir ve aşağıda sayacağımız genel kavramları bu y&ouml;ntemden elde edilmiş olarak insanların hizmetine sunar:</p>\n\n<p>\n	Varlık &acirc;leminde bulunan ama&ccedil;lılık ve gayelilik: &ldquo;Onlar ayakta, otururken ve yatarken Allah&#39;ı anarlar; g&ouml;klerin ve yery&uuml;z&uuml;n&uuml;n yaratılışı hakkında kafa yorarlar ve derler ki; &quot;Ey Rabbimiz, sen bu evreni boşuna yaratmadın, sen (b&ouml;yle bir anlamsızlıktan) m&uuml;nezzehsin, bizi Cehennem azabından koru! (&acirc;li İmran 191).&rdquo;</p>\n\n<p>\n	Sorumluluk bilinci: &ldquo;Durdurun onları, &ccedil;&uuml;nk&uuml; onlar sorguya &ccedil;ekileceklerdir.&rdquo; (saffat 24).</p>\n\n<p>\n	Bilin&ccedil;li &ouml;zg&uuml;rl&uuml;k: &ldquo;biz ona yolu g&ouml;sterdik. Artık ister ş&uuml;kreder isterse nank&ouml;r olur.&rdquo; (insan 3).</p>\n\n<p>\n	Sorgulama ve hesaba &ccedil;ekme: &ldquo;Yine onlar, Allah&#39;ın s&uuml;rd&uuml;r&uuml;lmesini emrettiği ilişkileri s&uuml;rd&uuml;r&uuml;rler. Rablerinden korkarlar ve k&ouml;t&uuml; hesaplaşmadan &uuml;rkerler. (Rad 21).&rdquo; Varlık &acirc;leminde bulunan denge ve varlığa karşı nasıl bir tavır ve duruş sergileneceğine dair: &ldquo;O, g&ouml;ğ&uuml; y&uuml;ksek yarattı ve tartı ilkesini koydu. Tartıda titiz olun diye.(Rahman 7 ve 8).&rdquo;</p>\n\n<p>\n	Ve her t&uuml;rl&uuml; z&uuml;l&uuml;m ve baskının yasaklanması: &ldquo;Yalnız iman edip iyi ameller işleyenler, sık sık Allah&#39;ı ananlar ve zulme uğradıklarında zalimlere karşı koyanlar b&ouml;yle değildirler. Zalimler ne acı bir akıbetle y&uuml;z y&uuml;ze geleceklerini yakında anlayacaklardır.(şuara 227).&rdquo; Aynı şekilde hakkı hak sahibine iade etmemek ve bir şey tartarken ya da satarken kusurlu ya da eksik vermek de zul&uuml;m olarak telakki edilmiştir. Bu anlamda cenabı Allah ş&ouml;yle buyurmaktadır: &ldquo;Medyen halkına da kardeşleri Şuayb&#39;ı peygamber olarak g&ouml;nderdik. Şuayb onlara dedi ki; `Ey soydaşlarım, Allah&#39;a kulluk ediniz, O&#39;ndan başka bir il&acirc;hınız yoktur. Rabbinizden size bir belge geldi. &Ouml;l&ccedil;&uuml;de ve tartıda d&uuml;r&uuml;st olunuz, insanların eşyalarını eksik vermeyiniz, yery&uuml;z&uuml;nde dirlik-d&uuml;zen sağlandıktan sonra bozgunculuk &ccedil;ıkarmayınız. Eğer m&uuml;min iseniz, sizin i&ccedil;in hayırlı olan tutum budur.(A&rsquo;raf 85).&rdquo; Ve aynı şekilde &ldquo;&Ouml;l&ccedil;&uuml; ve tartıda hile yapanların vay haline. (Mutaffifin 1).&rdquo;</p>\n\n<p>\n	İşte b&ouml;yle &ccedil;er&ccedil;eve ve y&ouml;nlendirmeler ışığında İslam M&uuml;sl&uuml;manların akılcılık, sağduyu ve duyarlılıklarını eğitmekte ve geliştirmektedir. Bu &ouml;l&ccedil;&uuml; ve kıstaslarla hareket eden bir M&uuml;sl&uuml;man d&uuml;nyevi ve uhrevi saadeti elde etmek i&ccedil;in gerekli olan bilgeliğe de ulaşmış olacaktır. B&ouml;ylece İslam M&uuml;sl&uuml;manların akıl melekelerini geliştirmeye ve doğru d&uuml;ş&uuml;nmenin &ouml;n&uuml;ndeki b&uuml;t&uuml;n engelleri ortadan kaldırmaya &ccedil;alışmaktadır. İnsanın fikri ve akli bakımdan tek&acirc;m&uuml;l edebilmesi ve gelişebilmesinin de kendine has bazı y&ouml;ntem ve uygulamaları bulunmaktadır. Bunları şu şekilde sıralayabiliriz:</p>\n\n<p>\n	Bir: Mantık ve ahlak kurallarına riayet ederek insani bir diyalog kapısının a&ccedil;ılmasının zorunluluğu. Tarafsız, diğerlerine saygı duymak, pratikte faydalı olabilecek konulara dikkat &ccedil;ekilmesi, daha uygun ve iyi y&ouml;ntem ve tarzların takip edilmesi ve bunlara tamamen uyulmasının gerekliliği.</p>\n\n<p>\n	İki: İnsanın olumlu ve yapıcı değişime a&ccedil;ık olması gerektiği noktasında teşvik edilmesi ve b&ouml;ylece verimsiz ve katı bir taassup ve donuklaşmanın &ouml;n&uuml;ne ge&ccedil;ilmeye &ccedil;alışılması. Bu anlamda cenabı Allah ş&ouml;yle buyurmaktadır: &ldquo;&nbsp; İnsanı &ouml;n&uuml;nden ve arkasından izleyen (melekler) vardır, onu Allah&#39;ın emri ile g&ouml;zetlerler. Herhangi bir toplum tutumunu değiştirmedik&ccedil;e Allah onun konumunu değiştirmez. Allah, bir toplumun herhangi bir k&ouml;t&uuml;l&uuml;ğe uğramasını dileyince, onu hi&ccedil; kimse &ouml;nleyemez. İnsanların Allah&#39;dan başka hi&ccedil;bir koruyucusu, kayırıcısı yoktur. (Rad 11).&rdquo; Bu değişim ve gelişmenin y&ouml;ntem ve &ouml;zellikleri de insanın sahip olduğu akli ve ahlaki potansiyelden elde edilecektir. Zira bu potansiyeller ancak insanın sahip olduğu akli ve ahlaki &ouml;zellikler kuvveden fiili hale getirilince gelişip serpilme imk&acirc;nı bulacaktır.</p>\n\n<p>\n	&Uuml;&ccedil;: İnsanın d&uuml;ş&uuml;nmeye, tedebbur etmeye ve ibret almaya y&ouml;nlendirilmesi ve teşvik edilmesi. Bu şekilde insan &ccedil;ok daha bilin&ccedil;li ve ag&acirc;h bir varlık haline gelebilecektir. Cenabı Allah bu minvalde ş&ouml;yle buyurmaktadır: &ldquo;Ey Muhammed! Bu Kur&#39;an &ccedil;ok m&uuml;barek bir kitaptır. Onu sana indirdik ki, ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve akıl sahipleri &ouml;ğ&uuml;t alsın.( Sad 29).&rdquo;&nbsp; Ve aynı şekilde; &ldquo;Senden &ouml;nce g&ouml;nderdiğimiz t&uuml;m peygamberler de, &ccedil;eşitli şehirlerin halklarından se&ccedil;erek kendilerine vahiy indirdiğimiz erkekler idi. Onlar yery&uuml;z&uuml;nde gezerek; kendilerinden &ouml;nceki ink&acirc;rcı milletlerin sonunun nasıl olduğunu g&ouml;rm&uuml;yorlar mı? K&ouml;t&uuml;l&uuml;kten ka&ccedil;ınanlar i&ccedil;in ahiret yurdu, d&uuml;nyadan daha hayırlıdır. Bunu d&uuml;ş&uuml;nemiyor musunuz?(Yusuf 109).&rdquo; Aynı şekilde Cenabı Allah buyurmaktadır ki: &ldquo;Hurma ağa&ccedil;larının meyveleri ile &uuml;z&uuml;mlerden i&ccedil;ki ve yararlı besin elde edersiniz. D&uuml;ş&uuml;nenler i&ccedil;in bunda ibret dersi vardır.(Nahl 67).&rdquo; Ve &ldquo;Ey inananlar! Size fasık (yoldan &ccedil;ıkmış) bir adam bir haber getirirse onun doğruluğunu araştırın. Yoksa bilmeyerek bir topluluğa karşı k&ouml;t&uuml;l&uuml;k edersiniz de sonra yaptığınıza pişman olursunuz. (Hucurat 6).&rdquo; Ve daha bunlar gibi pek &ccedil;ok ayette Cenabı Allah buna işaret buyurmaktadır.</p>\n\n<p>\n	D&ouml;rt: işbirliği ve yardımlaşmanın teşvik edilmesi; &ldquo;Rab&rsquo;lerinin &ccedil;ağrısına gelirler, namaz kılarlar. Onların işleri aralarında danışma (İstişare) iledir. Kendilerine verdiğimiz rızıktan hayır i&ccedil;in harcarlar. (Şura 38).&rdquo;</p>\n\n<p>\n	Aynı şekilde İslam doğru ve hak bir d&uuml;ş&uuml;n&uuml;ş&uuml;n &ouml;n&uuml;ndeki engelleri de ortadan kaldırmaya &ccedil;alışmıştır. İşte bu engellerden bazıları:</p>\n\n<p>\n	Bir: Vehmi olan nispi mutlaklar; &ldquo;Allah&#39;ı bir yana bırakarak taptığınız d&uuml;zmece ilahlar, ya sizin ya da atalarınızın taktığı birtakım boş, i&ccedil;eriksiz adlardan başka bir şey değildirler. Allah onlara hi&ccedil;bir g&uuml;&ccedil; vermiş değildir. Egemenlik sadece Allah&#39;ın tekelindedir. O yalnız kendisine kulluk sunmanızı emretmiştir. Dosdoğru din, işte budur. Fakat insanların &ccedil;oğu bu ger&ccedil;eği bilmiyor. (Yusuf 40).</p>\n\n<p>\n	İki: Hurafeler: &ldquo;Allah, Bahire, Saibe, Vesile ve Hami diye bir şey koymamıştır. Fakat k&acirc;firler Allah adına yalan uydururlar. Onların &ccedil;oğu d&uuml;ş&uuml;nme yeteneğinden yoksundur. (Maide 103).&rdquo;</p>\n\n<p>\n	&Uuml;&ccedil;: Başkalarını taklit etme: &ldquo;Onlara; &quot;Allah&#39;ın indirdiklerine uyun&quot; denilince; &quot;Hayır, biz atalarımızdan g&ouml;rd&uuml;klerimize uyarız&quot; derler. - Peki, ya onların ataları hi&ccedil;bir şeyi d&uuml;ş&uuml;nemeyen, doğru yolu bulamamış kimseler idiyse de mi &ouml;yle yapacaklar? (Bakara 103).&rdquo;</p>\n\n<p>\n	D&ouml;rt: Gaflet: &quot;Rabbinin adını yalvararak korkarak ve y&uuml;ksek olmayan bir sesle sabah-akşam an ve gafillerden olma.(A&rsquo;raf 205).&rdquo;</p>\n\n<p>\n	<strong>İslami mezheplerin bu akılcılığın g&ouml;lgesinde gelişmesi</strong></p>\n\n<p>\n	Hz. Peygamber d&ouml;neminde i&ccedil;tihada &ccedil;ok fazla ihtiya&ccedil; duyulmamış olması &ccedil;ok doğaldır ve bu noktanın herhangi bir a&ccedil;ıklama ve delile gereksinimi yoktur. &Ccedil;&uuml;nk&uuml; dini h&uuml;k&uuml;mler ve kavramlar ve bu konularla ilgili herhangi bir sorunun cevabı doğrudan hz. Peygamberden elde ediliyordu ve bu konuda M&uuml;sl&uuml;manlar arasında hi&ccedil;bir anlaşmazlık falanda meydana gelmiyordu. Bu anlamıyla hz. Peygamber ve n&uuml;b&uuml;vvetin epistemolojik b&uuml;t&uuml;n boşlukları doldurduğunu s&ouml;yleyebiliriz. Doğru bilgi direk kaynağından alınınca da ihtilaf ve &ccedil;atışmaya hi&ccedil;bir şekilde mahal kalmıyordu. Bu &ouml;nemli noktaya bazı sahabelerin hz. Peygamber tarafından onaylanan i&ccedil;tihatlar yaptıklarını da ekleyelim. Bu i&ccedil;tihatlar da hz. Peygamberin onayından ge&ccedil;tiği i&ccedil;in herhangi bir ihtilafa sebep olmuyordu. Hz. Peygamberin M&uuml;sl&uuml;manların arasında olduğu bu d&ouml;nemlerde g&ouml;r&uuml;ş ayrılıkları &ccedil;ok az ve olduk&ccedil;a sade idi ancak İslam yayıldık&ccedil;a ve M&uuml;sl&uuml;manların sayısı da &ccedil;oğaldık&ccedil;a tek bir g&ouml;r&uuml;ş&uuml;n bağlayıcı olduğuna dair şu ayeti kerime indi; &ldquo;M&uuml;minlerin hepsinin toptan sefere &ccedil;ıkmaları doğru değildir. Onların her kesiminden bir grup, dinde geniş bilgi elde etmek ve kavimleri savaştan d&ouml;nd&uuml;klerinde onları uyarmak i&ccedil;in geride kalmalıdır. Umulur ki sakınırlar.&nbsp; (T&ouml;vbe 122).&rdquo;</p>\n\n<p>\n	Doğal olarak hz. Peygamberin irtihalinden sonra M&uuml;sl&uuml;manlar arasında dini konularda i&ccedil;tihada olan ihtiyacın şiddeti zamanla artmaya başladı ve bu durum tabiin d&ouml;nemine kadar artarak devam etti. İşte bu d&ouml;nemdedir ki İslami mezhepler M&uuml;sl&uuml;manların g&uuml;n ge&ccedil;tik&ccedil;e artan bu ihtiyacına cevap verebilmek i&ccedil;in oluşmaya başladı. Yani dini konularda h&uuml;k&uuml;m verebilmek i&ccedil;in farklı i&ccedil;tihat y&ouml;ntemlerini benimsemiş olan fıkhi ve kelami mezhepler ortaya &ccedil;ıkmaya başladı. Bu konuyla ilgili araştırma yapanlara g&ouml;re; İslam d&uuml;nyası, ikinci hicri asrın başlarından hicri d&ouml;rd&uuml;nc&uuml; y&uuml;zyıla kadar farklı İslami mezheplerin şekillenmesine ve yayılmasına sahne oldu. &Ouml;yle ki o d&ouml;nemlerde hemen her M&uuml;sl&uuml;man şehirde oraya has olmak &uuml;zere en az bir mezhep bulunuyordu. Bazılarına g&ouml;re bu d&ouml;nemlerdeki İslami mezheplerin sayısı elliyi aşmaktadır.</p>\n\n<p>\n	Bazı araştırmacıların ve &acirc;limlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re tabiin neslinden sonra ortaya &ccedil;ıkan mezheplerin &ccedil;oğu, kişisel ve ferdi mezheplerdi ve doğal olarak bu mezhepler sahipleri ve kurucuları olan kişiler vefat edince ortadan kalkıyordu. Zira bu mezheplerin bunlardan başka herhangi bir takip&ccedil;isi ve benimseyeni bulunmuyordu. Bunlar dışındaki mezhepler ise az ya da &ccedil;ok taraftar buldular ve dolayısıyla da kurucularının vefatından sonra da bu takip&ccedil;ileri tarafından devam ettirildiler. Bunlardan bazıları milyonlarca insanın takip ettiği ve g&uuml;nl&uuml;k dini ibadetlerini onlara g&ouml;re d&uuml;zenlediği ve yerine getirdiği b&uuml;y&uuml;k fıkhi ekollere d&ouml;n&uuml;şt&uuml;ler. Kişisel ve ferdi olarak adlandırdığımız ve kurucularının vefatıyla kendileri de ortadan kalkan bu mezheplere şunları &ouml;rnek verebiliriz: 1. hicri ikinci y&uuml;zyılda yaşayan Hasan Basrinin mezhebi. 2. Aynı y&uuml;zyılda yaşayan İbn ebi leylanın mezhebi. 3. Hicri birinci y&uuml;zyılda yaşayan Evzainin mezhebi 4.ikinci y&uuml;zyılda yaşayan S&uuml;fyani Sevrinin mezhebi, 5. Hicri &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılda yaşayan İbrahim Bin Halid Elkelbinin mezhebi. 6. &Uuml;&ccedil;&uuml;nc&uuml; hicri y&uuml;zyılda yaşayan İbn Davud Bin Ali Elisfahani Ezzahirinin mezhebi. 7. Hicri &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılda yaşayan Muhammed Bin Cerir Ettaberinin mezhebi. 8. Hicri ikinci y&uuml;zyılda yaşayan S&uuml;leyman Bin Mihran Elaameşin mezhebi. 9. Hicri ikinci y&uuml;zyılda yaşayan ve Mısır fakihi olarak meşhur olan Elleys İbn Sadın mezhebi. Ve son olarak da 10. Hicri kameri ikinci y&uuml;zyılda yaşayan Amr Bin Şureyhbil Eşşaabinin mezhebi. Ve daha bunlar gibi sayısız mezhep kurucularının vefatıyla tarih sahnesinden &ccedil;ekilmiştir. Ne yazık ki elimizde bu mezheplerin isimlerinden ve kurucularının adından başka fazla bilgi bulunmamaktadır. Tabakat kitapları da bu mezheplerin usul ve y&ouml;ntemleri hakkında fazla bilgi i&ccedil;ermemektedir.</p>\n\n<p>\n	Bunlara karşılık g&uuml;n&uuml;m&uuml;ze kadar devam eden mezhepler ise şunlardır: 1. On iki iman mezhebi ki ehli beyt imamlarından olan imam Muhammed Bakır ve imam Caferi Sadık tarafından usul ve metodu belirlenmiş ve onların &ouml;ğrencileri tarafından da geliştirilmiştir. 2. Zeydiye mezhebi. 3. Hanefi mezhebi. 4. Şafii mezhebi. 5. Hanbel&icirc; mezhebi. 6. Maliki mezhebi ve 7. İbahi mezhebi. Doğal olarak burada bu mezheplerin ortaya &ccedil;ıkmasını sağlayan sosyal, siyasi ve k&uuml;lt&uuml;rel unsurların incelenmesine ve ortadan kalkan mezheplerinde hangi nedenlerden dolayı devam edemediklerini inceleme niyetimde değilim. Elbette b&uuml;t&uuml;n bu sebep ve unsurlar ilmi ve ayni olan olgulardır ve bu alanda işin erbabı tarafından tatmin edici yeterli araştırma ve kitap bulunmaktadır. &Ouml;rneğin İbn R&uuml;şt kıyasın delil olması konusunu incelemiş ve H&acirc;kim de istinbatın usul ve temelleri hakkındaki tartışmaları incelemiş ve bizde bu tartışmaya y&ouml;ntemlerdeki ayrılık ve ihtilafları ekleyebiliriz. Dolayısıyla bu konularda ayrıntılı bilgi elde etmek isteyenlerin bunlar ve benzeri eserlere başvurmaları yeterli olacaktır.</p>\n\n<p>\n	Farklı İslami mezheplerin ortaya &ccedil;ıkmasına sebep olan ilmi ve ayni unsurlara birde bilgisel ve epistemolojik nedenleri de ekleyebiliriz. Sahip olunan bilgi birikiminin yeterli olmaması ya da yeterli olması, psikolojik ve ruhi unsurlar, muhakeme ve istidlal g&uuml;c&uuml; gibi unsurlar da bu farklılığın oluşmasında az ya da &ccedil;ok etkili olmuştur. Aynı şekilde siyasi, tarihi, maslahatlar, sosyal ve benzeri etkenlerin rol&uuml;n&uuml; de g&ouml;rmezlikten gelmemek gerekir. Ama bizim bu konumuz a&ccedil;ısından en &ouml;nemli olan unsurlar aşağıda sayıldığı gibidir:</p>\n\n<p>\n	Bir: Farklı İslami mezheplerin ortaya &ccedil;ıkması İslami akılcılıkta meydana gelen temel bir değişikliğin bir sonucuydu. Hz. Peygamber vefat etmiş ve M&uuml;sl&uuml;manların dinle olan ilişkisinde b&uuml;y&uuml;k bir epistemolojik boşluk meydana gelmişti. Hz. Peygamberin irtihaliyle kesinleşen bir başka şey de vahyin sona ermiş olmasıydı. Dolayısıyla bu b&uuml;y&uuml;k boşluğun doldurulması gerekiyordu. Ve bu g&ouml;revi ortaya &ccedil;ıkan fıkhi mezhepler yerine getirmeye başladı. Geliştirdikleri usul ve y&ouml;ntemlerle asıllardan yani Kuran ve S&uuml;nnetten nasıl dini h&uuml;k&uuml;mler &ccedil;ıkarılacağını g&ouml;sterdiler. B&ouml;ylece &uuml;mmetin &ccedil;ok b&uuml;y&uuml;k bir ihtiyacına cevap verilmiş oluyordu. Aynı şekilde M&uuml;sl&uuml;man toplumun gelişmesi ve &ccedil;eşitlenmesi ve gittik&ccedil;e şehirleşen bu toplumun sosyal ve siyasi ihtiya&ccedil;larının g&uuml;n ge&ccedil;tik&ccedil;e artması ve daha da karmaşık hale gelmesi de fıkhi ekollerin ortaya &ccedil;ıkmasında &ccedil;ok &ouml;nemli bir rol oynamıştır.</p>\n\n<p>\n	İki: Bu mezheplerin kendileri İslam medeniyetinin ortaya &ccedil;ıkabilmesi ve kalıcı olabilmesi i&ccedil;in gerekli olan teorik ve pratik alt yapıyı sunmuşlardır. Ve M&uuml;sl&uuml;man y&ouml;netici ve aynı şekilde M&uuml;sl&uuml;man bireye de y&ouml;netim ve g&uuml;nl&uuml;k yaşamda en ideal ve en iyi tercihi ve y&ouml;ntemi uygulama imk&acirc;nı sunuyorlardı. Zira İslamdan hareketle ortaya atılan &ccedil;ok farklı g&ouml;r&uuml;şler resmen tanınmış ve bu ekoller sayesinde bu farklı g&ouml;r&uuml;şlerden en iyi ve işlevsel olanlarının se&ccedil;ilmesi sağlanmış oluyordu. &Ouml;zellikle i&ccedil;tihat y&ouml;ntemi tamamen İslami olma &ouml;zelliği taşıyordu ve M&uuml;sl&uuml;man birey ve y&ouml;neticiye farklı se&ccedil;enekler sunarak g&ouml;r&uuml;şlerden en iyisine tabi olmalarını sağlıyordu.</p>\n\n<p>\n	&Uuml;&ccedil;: Daha &ouml;nce de s&ouml;ylediğimiz gibi bu mezhepler zaten M&uuml;sl&uuml;man toplumun ihtiya&ccedil; duyduğu ve ona doğru y&ouml;neldiği ve elde etmek ve ulaşmak istediği matlup akılcılık ve sağduyuyu &uuml;retiyor ve teorik ve pratik bir k&uuml;lt&uuml;r&uuml;n oluşmasına zemin hazırlıyordu. Her y&ouml;n&uuml;yle bu mezheplerin İslam medeniyetinin b&uuml;t&uuml;n boyutlarının oluşmasında ve gelişmesinde pay sahibi olduklarını rahatlıkla s&ouml;yleyebiliriz. Ancak b&uuml;t&uuml;n bu olumlu &ouml;zellik ve y&ouml;nlete rağmen İslam tarihi a&ccedil;ısından bu doğal ve tabii olguyu olumsuz bir hal ve duruma tebdil eden şey bunların bir s&uuml;re sonra fırkacılık ve dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;n pen&ccedil;esine yakalanmış olmalarıdır. Bu y&uuml;zden başlarda İslami akılcılığın &uuml;retildiği ve geliştirildiği mahfiller olan bu mezhepler zaman i&ccedil;inde bu akılcılığın d&uuml;şmanları haline gelebilmişlerdir. Maalesef zaman i&ccedil;inde bu mezhepler Kuranın tavsiye ettiği akılcılıktan uzaklaştılar ve verimsiz ve gereksiz cedel ve tartışmaların kaynağı haline geldiler. İşte bu olduktan sonra bizler korkun&ccedil; ve vahşi bir s&uuml;rece tanıklık ediyoruz. Bu d&ouml;nemlerde İslami olmayan y&ouml;ntem, d&uuml;ş&uuml;nce ve hoşg&ouml;r&uuml;yle M&uuml;sl&uuml;manlar birbirlerinin canına kast etmeye başlamış ve Allame Yusuf Elkaradavinin tabiriyle İslami akılcılığın ve hoşg&ouml;r&uuml;n&uuml;n yerini birbirini tekfir etme ve fasık ilan etme almıştır. B&ouml;ylece &uuml;mmet b&uuml;y&uuml;k bir donukluk ve duraklama ile ve hatta gerileme ile karşı karşıya kalmış oluyordur. Bu sorunlu s&uuml;re&ccedil; y&uuml;z&uuml;nden İslami akılcılığın semereleri olan &ouml;zg&uuml;r i&ccedil;tihat, hayırda yarışma ve yardımlaşma, yapıcı değişimler, mantıki diyalog, konuşma ve tartışma gibi olgular ortadan kalkmıştır. Ve vehmi mutlaklar olan hak olan tek mezhep, diğerlerini tekfir etme ve kurtulmuş fırkanın &ouml;zellikleri gibi abes ve abes olduğu kadar da sa&ccedil;ma ve gereksiz olan başı sonu olmayan tartışma ve &ccedil;ekişmeler bunların yerini almıştır.</p>\n\n<p>\n	İşte tam bu nokta bizler yani &uuml;mmetin &acirc;lim ve sağduyulu olan insanları, arzu edilen İslami akılcılığı geliştirerek ve yaygınlaştırarak M&uuml;sl&uuml;manlar arasında yapıcı olan bir diyaloga ve bu diyalog aracılığıyla da mezheplerin ilk doğal hallerine yani karşılıklı anlayış ve hoşg&ouml;r&uuml;ye dayandıkları hallerine d&ouml;nmeye davet ediyoruz.</p>\n\n<p>\n	<strong>İslami mezheplerin yakınlaşması hareketi</strong></p>\n\n<p>\n	Son on yıllarda ortaya &ccedil;ıkan ve adına İslami mezheplerin yakınlaşması denen olgu ve olay kaynağını olduk&ccedil;a eski olan İslami d&ouml;nemlerden almaktadır. Yani bu olgulun k&ouml;kleri İslam&rsquo;ın ilk d&ouml;nemlerine kadar uzanmaktadır. Zira ki bu hareket ilmi ve kelami temellerini İslam şeriatının parlak ve ebedi hi&ccedil; s&ouml;nmeyen ışığından almaktadır. Bunun zorunluluğu da İslam ve M&uuml;sl&uuml;man toplumların daha iyi bir gelecek i&ccedil;in ona duydukları ihtiya&ccedil;tan kaynaklanmaktadır. Kısaca bu hareketin hem pratik hem de teorik temelleri &ccedil;ok sağlamdır. &Uuml;stelik b&ouml;yle bir &ccedil;abanın ve oluşumun i&ccedil;inde bulunmak ve var g&uuml;c&uuml;yle bu hayalin ger&ccedil;ekleşmesine yardımcı olmak İslam&rsquo;ın bizlere y&uuml;klediği dini bir vecibedir. &Ccedil;&uuml;nk&uuml; Kuran M&uuml;sl&uuml;manları hep birlikte Allahın ipine sımsıkı sarılmaya &ccedil;ağırmış ve ayrılıp birbirlerine d&uuml;şmemeleri konusunda onları sayısız defalar uyarmıştır.</p>\n\n<p>\n	B&uuml;y&uuml;k M&uuml;sl&uuml;man &acirc;lim ve şahsiyetler son kırk yılda bu ulvi ama&ccedil; ve hedefin ger&ccedil;ekleşmesi noktasında b&uuml;y&uuml;k &ccedil;abalar harcamış ve bu konuya hasr edilmiş sayısız makale ve kitaplar yazmışlardır. B&ouml;ylece bu yakınlaşma ve bir olmanın teorik ve pratik usul ve ilkeleri vaz edilmeye &ccedil;alışılmıştır. Bu &ccedil;alışmalar sayesinde mezhepler arası yakınlaşmanın dini ve kelami temelleri a&ccedil;ıklığa &ccedil;ıkarılmış ve bu sayede verimli &ccedil;alışmaların yapılabilmesinin zemini hazırlanmaya &ccedil;alışılmıştır. Bizler bug&uuml;n yıllar &ouml;nce toprağa samimi ve iyi niyetle ekilen bu tohumun yeşermesine ve serpilip b&uuml;y&uuml;mesine ve kocaman bir ağa&ccedil; haline gelmesine şahitlik etmenin b&uuml;y&uuml;k saadetini yaşıyoruz. &Ouml;yle bir ağa&ccedil; ki k&ouml;kleri yerin altında ve dalları g&ouml;ğe y&uuml;kselmiş ve verimli meyveleriyle bizleri &ccedil;oktan beslemeye başlamıştır bile. Bu baptan olmak &uuml;zere pek &ccedil;ok uluslar arası İslami kuruluş bu hareketi resmen tanımış ve katkılarda bulunmaya başlamışlardır. Bunlar arasında İslami fıkıh kurumu, bu İslami mezheplerin yakınlaşması &ccedil;alışmalarına resmen tanımış ve bu uğurda &ccedil;aba g&ouml;stermeyi ve ilim ve pratik katkılar sunmayı adeta varlık sebebi haline getirmiştir. Aynı şekilde pek &ccedil;ok M&uuml;sl&uuml;man lider, İslami mezheplerin yakınlaşması&rdquo; konusuyla ilgili olarak Mekke ve Medine&rsquo;de olağan&uuml;st&uuml; oturumlar ve &ccedil;alışmalar ger&ccedil;ekleştirmişlerdir. Hatta bazı &uuml;lkeler bu &ouml;nemli konuyu &uuml;lkelerinin dini eğitiminin bir par&ccedil;ası haline bile getirmişlerdir. Ve M&uuml;sl&uuml;man &acirc;limler de &ouml;zellikle Pakistan, Afganistan, ırak ve L&uuml;bnan&rsquo;da meydana gelen olaylardan sonra b&uuml;y&uuml;k bir iştiyak ve heyecanla bu konuya eğilmeye başlamışlardır. Her kesimden M&uuml;sl&uuml;manlar arasında b&ouml;yle bir dayanışma ve yardımlaşmanın olduğu bir konuda Allahın l&uuml;tf&uuml;n&uuml; beklemek i&ccedil;in yeterince sebebimiz var demektir. Bu y&uuml;zden bizler &uuml;mmetin geleceği a&ccedil;ısından olduk&ccedil;a &uuml;mitli bir durumda bulunmaktayız.</p>','Mezheplerin Yakınlaşması ve Arzu Edilen Akılcılık','','publish','closed','open','','mezheplerin-yakinlasmasi-ve-arzu-edilen-akilcilik','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3104',0,'post','',0),(3105,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	T&uuml;rkiye cumhuriyetinde yaşayan Ehlibeyt mensupları olarak her hafta, her ay yeni bir g&uuml;ndem ile karşı karşıya kalmaktayız. G&uuml;ndemler o kadar &ccedil;abuk değişmektedir ki, insan bazen zamanında takip edemiyor.</p>\n\n<p>\n	Bu g&uuml;ndemlerden bazıları mektep mensupları, bazıları ise mektep ehli olmayan insanlar tarafından oluşturulmaktadır. Mektep mensupları tarafından oluşturulan g&uuml;ndemler genelde mektebin lehi ve mektep ehli olmayanlar tarafından oluşturulan g&uuml;ndemler ise genelde mektebin aleyhi doğrultusunda olmuştur. Bug&uuml;ne kadar mektebin aleyhinde oluşturulan g&uuml;ndemleri, d&uuml;ş&uuml;nce ve eylemleri etkisiz kılmak i&ccedil;in bu mektebin g&uuml;zide alimleri, kanaat &ouml;nderleri, aydın simaları ve şuurlu gen&ccedil;liği hem seda olmayı başarabilmişlerdir. Mektep mensubu insanlar tarafından oluşturulan g&uuml;ndemler mektep insanlarının bilin&ccedil;lenmesi, ilerlemeleri, koşulların g&uuml;zelleşmesi ve hizmetlerin &ccedil;oğalması etrafında olmuştur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; D&uuml;nya hayatında rıza-ı ilahi i&ccedil;in hizmet bir maraton koşusuna benzer, bu koşuda t&uuml;m katılımcıların ger&ccedil;eklerle hareket etmeleri ve &uuml;sluplarına &ccedil;ok dikkat etmeleri gerekir. Aksi taktirde katılımcıların tansiyon y&uuml;ksekliği mektep mensuplarının kahır &ccedil;oğunluğuna da taşabilir. Bazıları mektep adına yaptıkları eylemler sonucundaki başarısızlıkları veya mektep adına başkaları tarafından yapılan ve başarısızlıkla sonu&ccedil;lanan olumsuzlukları bir diğerine fatura etmeye &ccedil;alışırlar. Bunu hemen hemen b&uuml;t&uuml;n kesimler bir biri aleyhine yapmaya &ccedil;alışır. Biri kendisini savunup başarısızlığın faturasını başkasına, o başkası da faturayı kendisinden bir başkasına keser. Başarının ve başarısızlığın ardında bir&ccedil;ok neden olacak. İhlas, iş bilirlilik, &ccedil;alışkanlık, hizmet aşkı, sabır, dikkat, azim, taktik, strateji, kalite, performans, diyalog, birlik, beraberlik, hemseda ve hemrenk olmak vb. etkenler başarıyı getiren sebepler olacak. Yerinde sayanlar veya ilerlemeyenler de bu etkenleri yerine getiremedikleri i&ccedil;in olumsuz sonu&ccedil;larla baş başa kalacaklardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ancak bu g&uuml;ne kadar ne olduysa, mektep uğruna canlarını feda eden Ehlibeyt imamları ve onların davaları uğrunda canlarından olan milyonlarca insan hatırına oldu bitti artık demek gerekir ve ge&ccedil;mişteki bir takım tatsızlıkları ge&ccedil;mişte bırakmak gerekir. Şuurlu, bilin&ccedil;li, mektebini, toplumunu ve ideal değerlerini d&uuml;ş&uuml;nen insanlar geriye bakmak ve ge&ccedil;mişi kaşımak ve tartışmak yerine geleceğin hesabını yapmak zorundadırlar. Aksine bu mektebin se&ccedil;kin ve g&uuml;zide insanları i&ccedil;inde bulunduğu kısır d&ouml;ng&uuml;den asla kurtulamayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; D&uuml;nyada ve İslam d&uuml;nyasında olaylar hızla değişmekte ve gelişmektedir. Bu değişim T&uuml;rkiye Cumhuriyetinde Ehli s&uuml;nnet ve Şia i&ccedil;erisinde de yaşanmaktadır... Ehlibeyt mektebi mensupları olarak bizlerin bu g&uuml;ndem değişimlerine seyirci kalmamız saflığın veya i&ccedil;ine kapanıklığın bir tezah&uuml;r&uuml; olur. İslam tarihinin her evresinde genelde İslami camia ve&nbsp; &ouml;zelde EHLİBEYT mektebi mensupları&nbsp; i&ccedil;in vahdet, birlik ve beraberlik &ouml;nem taşıdığı gibi, bu g&uuml;n hızla gelişen olaylar karşısında da birlik ve beraberlik kat kat fazla &ouml;nem arzetmektedir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İnsanın hayat mayası yemek, su, hava... olduğu gibi her hangi bir coğrafyada yaşayan inan&ccedil; mensuplarının da en &ouml;nemli hayat ve beka sebeplerinden bir tanesi birlik ve beraberlik olgusudur. Vahdet, birlik, beraberlik, yardımlaşma ve dayanışma noktasında insanın ilahi mesajlara g&ouml;re hareket etmesi ve bu konuda doğa kanunları ile i&ccedil; i&ccedil;e olması gerekir. Yaratanın varlık i&ccedil;erisinde dizayn ettiği vahdet+yardımlaşma ve dayanışma t&uuml;m doğaya ve varlığa hakimdir. Varlık varlığını vahdet ve dayanışma olgusu ile devam ettirmektedir. Toprağın verimli olması i&ccedil;in suya, g&uuml;neş enerjisine; suyun oluşması i&ccedil;in buluta, bulutun bir araya gelerek molek&uuml;lleşmesi i&ccedil;in r&uuml;zgara... ihtiya&ccedil; vardır. Bunlar bir araya gelerek, dayanışma i&ccedil;erisinde oldukları zaman verimli olurlar. Bu kavram tabiat alemindeki hayvanlar i&ccedil;in de s&ouml;z konusudur. Hayvanlar bile kendi hemcinsleri arasında birlik ve dayanışma ile varlıklarını s&uuml;rd&uuml;rmektedirler. Bu olguyu varlık i&ccedil;erisine yerleştiren bu varlıkları yaratandır. Varlığın k&uuml;nh&uuml;nde olan bu kavram tekvini bir kavramdır. Ancak Allah-u Teala tabiat i&ccedil;in kararlaştırdığı bu tekvini hakikati insan i&ccedil;in teşrii olarak kararlaştırmıştır. Toplumlar kendi iradeleri ile bu teşrii kavrama riayet ederlerse, bu onların ilerlemelerine ve g&uuml;&ccedil;lenmelerine sebep olacaktır, aksine h&uuml;sran getirecektir. Milli şairimiz Mehmet Akif Ersoy bir şiirinde ş&ouml;yle s&ouml;yl&uuml;yor:</p>\n\n<p>\n	Girmeden Tefrika bir millete, d&uuml;şman giremez.</p>\n\n<p>\n	Toplu attık&ccedil;a sineler, onu top sindiremez.</p>\n\n<p>\n	Fikri, şahsi, menfaate dayalı d&uuml;ş&uuml;nce ve eylemler, nefsi hesaplar ihtilaftan başka bir sonu&ccedil; vermeyecektir. Teşkil&acirc;tlarını, sivil toplum kuruluşlarını, ibadethanelerini, toplumunu, gen&ccedil;liğini bir arada tutmayı başarıp, sineleri toplu atanlar başarıya elbette ki ulaşacaktır. Davasına inanları trib&uuml;nde oturtup k&uuml;st&uuml;renler, k&uuml;&ccedil;&uuml;k pazarlıklar i&ccedil;erisine girenler, basit hesaplar yapanlar, hizipleşenler, didişenler ve dava arkadaşlarını yok sayanlar kaybedecektir elbet.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam Dininin &ouml;z&uuml;n&uuml; tevhid inancı oluşturur. Tevhid, her şeyden &ouml;nce Allah Te&acirc;l&acirc;&lsquo;yı zatında, sıfatlarında ve fiillerinde bir kabul edip, zatında, sıfatlarında ve fiillerinde O&lsquo;na bir başkasını denk, emsal ve ortak tutmamak anlamına gelir. Ferdin hem inan&ccedil; hayatında ve hem de d&uuml;ş&uuml;nce d&uuml;nyasında istenen alt yapıyı oluşturan tevhid, sağlıklı ve itikadi alanda dengeli toplumların varlığının da ilk şartıdır. Hayatın her alanında tevhide dayalı bir bakış a&ccedil;ısının net olarak belirmediği zihni yapıda ikilem ve par&ccedil;alanma oluşur. İslami literat&uuml;rde şirk adı verilen par&ccedil;alanmanın tarifi&nbsp; insanın Allah a, kendisine ve kader birliği ettiği toplumunun değerlerine yabancılaşmasını beraberinde getirir. Zihni ve ruhi hayatta meydana gelen bu par&ccedil;alanma&nbsp; fert bazında tek bir insanla da sınırlı kalmaz, sosyal hayatta insanın kan d&ouml;k&uuml;c&uuml;, ayrılık&ccedil;ı, fitneci ve &ccedil;ıkarıcı &ouml;zelliğini de &ouml;n plana &ccedil;ıkarır. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi par&ccedil;alanmış bir d&uuml;ş&uuml;nce yapısının faturası, kişinin kendi &ouml;zel hayatıyla sınırlı kalmayıp, cemiyeti ve hatta kişinin stat&uuml;s&uuml;ne bağlı olarak d&uuml;nyayı bile sarsacak bir sonuca gidebilir. İşte bu y&uuml;zden genelde İslam ve &ouml;zelde mektep mensuplarının hangi dile, hangi renge ve hangi b&ouml;lgeye ait olurlarsa olsunlar -ki ırklar ve renkler mozaiği Allah&lsquo;ın bir kanunudur- birlik ve beraberlik ruhu i&ccedil;erisinde olmalarını tevhidin bir gereği olarak g&ouml;r&uuml;r. Ger&ccedil;ek ve hakiki bir M&uuml;sl&uuml;man tevhidi bozucu t&uuml;m davranış ve hareketlerden ka&ccedil;ınması gerektiğini her hal&uuml;karda bilir. M&uuml;sl&uuml;manlar arasında &ccedil;eşitli ırklar ve mezheplerin, farklı d&uuml;ş&uuml;ncelerin varlığı bir hakikattır. Ama &ouml;nemli olan saygı, sevgi, dayanışma ilkelerini ihlal etmemek, makul &ccedil;er&ccedil;evelerde kırıcı olmadan, inatlaşmadan, kinleşmeden farklılıkları m&uuml;zakere etmek ve tarafların birbirlerinden saygı ve hoşg&ouml;r&uuml;y&uuml; esirgememesidir. Ancak komşuya dair vahdetten, birlik ve beraberlikten s&ouml;z edip de kardeşler arasında tefrika &ccedil;ıkarmak samimiyetsizliğin, &ccedil;ıkar ve menfaat&ccedil;iliğin ve nefse itaatin bir kanıtı olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tevhid inancı insana g&ouml;n&uuml;lde, dilde ve davranışlarda istikamet alışkanlığı kazandırır. Bu sebeple namazın her rek&acirc;tında okuduğumuz Fatiha suresinde: &quot;Bizi doğru yola ilet&quot; şeklinde ge&ccedil;en &acirc;yet insanın hakka, iyiye, birlik ve beraberliğe, g&uuml;zele y&ouml;nelmesinin ve her t&uuml;rl&uuml; sapıklıktan ve ayrışmadan uzak kalmayı isteme arzusunun bir yansımasıdır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kur&lsquo;an-ı Kerim&lsquo;de &quot;Allah ın yoluna uymayı, topluca O nun ipine sarılmayı, &ccedil;&ouml;z&uuml;l&uuml;p par&ccedil;alanmamayı, birlik ve beraberlik i&ccedil;inde yaşamayı&quot; korumamız gerektiği dile getirilir. Bu ayetlerden birka&ccedil;ı ş&ouml;yledir:</p>\n\n<p>\n	&quot;Hepiniz Allah ın ipine sımsıkı sarılın, par&ccedil;alanıp ayrılmayın.&quot;(Al-i İmran/103)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Allah&rsquo; a ve Ras&ucirc;l&uuml;ne itaat edin. Birbirinizle &ccedil;ekişmeyin, aksi taktirde zaafa d&uuml;şer, kuvvet ve devletinizi elden ka&ccedil;ırırsınız&quot;(Enfal/46)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah Teala, birinci ayette ge&ccedil;en ilahi uyarıya kulak vermemenin neticesini, a&ccedil;ık&ccedil;a ikinci ayette beyan eder. G&ouml;kten yere uzatılmış olan kurtuluş ipinin iki tarafı vardır. Bir tarafı g&ouml;kten yere uzanan Allah&rsquo;ın kitabı Kur&rsquo;an-ı Kerim diğer tarafı ise insanların hidayeti i&ccedil;in se&ccedil;ilen EHLİBEYT imamlarıdır. Yukarıdaki ayetler ve sahih hadisi şerifler bu ikisine beraberce sarılıp tutunmadığımız zaman İslam milletinin &ccedil;&ouml;z&uuml;l&uuml;p dağılacağını, kuvvet ve iktidardan olacağını vurgulamaktadır. Bu ikisine tutunulduğu halde tefrika varsa, orada nefsi &ccedil;ıkarlar vardır demektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tefrika bir milletin ecelinin gelişini g&ouml;sterir. Ecelden maksat fiziki yokluk değil, aksine değerlerden &ouml;d&uuml;n vererek kimliklerin değişmesidir. Demek ki bir toplumun birliğini, b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; bozucu, toplumun sosyal dokusunu par&ccedil;alayıcı en b&uuml;y&uuml;k unsur tefrikadır. Sosyoloji manada tefrika iki varlığı, bir toplumu birbirinden ayırmak ve par&ccedil;alamaktır. Bu doğrultudaki tefrikanın sonu rahmet değil, azap getirir. İnsanlar arasında fikri ihtilaf bazı sınırlar i&ccedil;inde doğal karşılanırsa da sosyal ayrılıklar toplumsal hayatın yapısını sarsacağı, M&uuml;sl&uuml;man topluluğu par&ccedil;alara ayırıp onların şevket ve kudretini zaafa uğratacağı i&ccedil;in haramdır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tefrikanın temelinde yatan nedenlerden birisi, zihin tekelciliğidir. Halbuki Kur&lsquo;&acirc;n caddesinde olmak şartıyla; y&uuml;r&uuml;y&uuml;ş&uuml;, metodu ve anlayışı ne olursa olsun, b&uuml;t&uuml;n m&uuml;minler birbirinin kardeşidir (Hucurat/10). Dolayısıyla aynı caddede her m&uuml;min y&uuml;r&uuml;me hakkına sahiptir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Tefrikaya d&uuml;şmenin bir diğer sebebi de bazılarının, kabul ettikleri kişileri hatasız g&ouml;rmeleridir. B&ouml;yle bir inan&ccedil; beraberinde tefrika ve hizipleşmeyi meydana getirir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;Elbette her hastalığın bir tedavi y&ouml;ntemi ve bir ilacı vardır. M&uuml;sl&uuml;manları&nbsp; zillete d&uuml;ş&uuml;ren, birlik ruhunu zaafa uğratan ve sosyal b&uuml;nyemizde derin yaraların a&ccedil;ılmasına kaynaklık edecek olan tefrika hastalığından kurtulmanın yegane yolu, M&uuml;sl&uuml;manların dinin asıllarında aynı&nbsp; inan&ccedil; esaslarını paylaştıklarını unutmamaları, toplumun aynı fertleri olduklarını unutmamaları, birbirlerini iman kardeşliğinin verdiği cesaretle i&ccedil;ten sevmeleri ve aralarında hoşg&ouml;r&uuml; erdemini birbirlerine karşı asla esirgememeleridir. Bu g&uuml;zide ve yegane hak olan mektebin duyarlı insanları, alimleri, kanaat &ouml;nderleri, aydınları ve şuurlu gen&ccedil;liği geleceğin hesaplarını yapmalı ve Allah ın şu ayetini &quot;İyilikte ve g&uuml;zellikte birbirinize yardımcı ve destek olun ama g&uuml;nah ve d&uuml;şmanlıkta birbirinize yardımcı olmayın&quot; ayetini kendilerine ilke ve prensip edinmelidirler. Bir araya gelip nelerde ve nerelerde yanlışlıklar yapıldığını konuşabilmeli ve ge&ccedil;mişi artık tarihin tozlu sayfalarında unutmalıdırlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir ka&ccedil; zaman &ouml;nce kaleme aldığım BARDAĞA DOLU TARAFINDAN BAKMAK isimli makalede ş&ouml;yle bir konuya dikkat &ccedil;ekmiştim:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Caferi-Şia mektebi bir tarikatlar, hizipler mektebi değildir. G&uuml;n&uuml;m&uuml;z d&uuml;nyasında aynı mezhepten olan toplumların i&ccedil;erisinde tarikat olgularına baktığımızda, aynı mezhebin mensubu olan tarikatlar ve mensupları&nbsp; bir diğerini kabul etmez ve bir diğerinin yaptıklarına uygulamalarına hak g&ouml;z&uuml; ile bakmazlar. Tarikatlar da genelde hakim olan durum şudur: Benim tarikatım yapmışsa doğruyu hakkı yapmıştır, benim şeyhim s&ouml;ylemişse doğruyu hakkı s&ouml;ylemiştir. Ne yazık ki &uuml;lkemizde Caferi-Şialar son yıllarda bu noktalara &ccedil;ekilmek istenmektedir. Bunu ise farkında olmadan bazı alimler ve mektep mensupları yapmaktadırlar. &Ouml;zellikle bu mektebin yetiştirdiği alimler bu konuda feraset ve basiretlerini ortaya koyarak bu konuda etraflarındaki cemaatlerine ve &ouml;zellikle de gen&ccedil;lere doğru cihetlenmeği ve olması gerekenleri anlatmalı, birlik ve beraberliğin bozulmasının sakıncalarını anlatmalıdırlar. Aksi taktirde maazallah beş- on yıl sonra T&uuml;rkiye Caferilerinin i&ccedil;ine de tarikat ruhu hakim olabilir. Tarikat ruhunun mektep mensuplarının bir b&ouml;l&uuml;m&uuml;ne hakim olmasının en b&uuml;y&uuml;k vebali de bu minvalde &ccedil;anak tutan alimlere,aydınlara,akademisyenlere ve bu zihniyete sahip olanlara yazılır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam b&uuml;t&uuml;nleştirici, birleştirici ve kardeşliği h&acirc;kim kılıcı y&uuml;ce bir dindir. Y&uuml;ce Allah, Kur&#39;an-ı Kerim&#39;inde b&uuml;t&uuml;n m&uuml;minleri kardeş ilan etmiştir. Bundan dolayı İman kardeşliği anlayışının h&acirc;kim olduğu ortamlarda hi&ccedil;bir zaman farklılıklar fitne ve tefrika vesilesi olmamıştır. İslam dinine g&ouml;re insanın &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; takvadır ve M&uuml;sl&uuml;manlar da bu &ouml;l&ccedil;&uuml;ye g&ouml;re bir birlerine bakmalıdırlar. İnsana değer kazandıran en &ouml;nemli &uuml;st&uuml;nl&uuml;k onun kendi tercihiyle kazanılabilen &uuml;st&uuml;nl&uuml;kt&uuml;r ve o da ALLAH korkusudur, ihlas, samimiyet, hizmet aşkı ve bir takım şeylere ehil olmaktır.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;sl&uuml;manların 1400 yıllık tarihine baktığımız zaman, hangi coğrafyada veya hangi şehir ve b&ouml;lgede başarı, ilerleme, s&uuml;kunet, emniyet olmuşsa bu vahdet, birlik, beraberlik ve kardeşlik neticesinde ger&ccedil;ekleşmiştir. Nerde ve ne zaman kavga, d&uuml;şmanlık, zaaf olmuşsa bu da tefrika ve ihtilaftan dolayı kaynaklanmıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Vahdet Kuran&rsquo;ın emrettiği bir olgudur. Kurana inanan insanlar bu kavramdan gaflet etmemelidirler. EHLİBEYT mektebi mensuplarının vahdeti, birlik ve beraberliği mektebe mensup olan insanlar i&ccedil;in sağlam bir kaledir. Bu vahdet eğer ciddi ve sağlam bir şekilde oluşturulursa kurt zihniyetli insanlar &uuml;mitsiz olur ve yarasalarda artık kol gezemezler.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Makalemizin son b&ouml;l&uuml;m&uuml;nde y&uuml;ce İslam dininin vahdet hakkındaki ameli desturlarını maddeler halinde sizlerle paylaşıyoruz.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1- Hz. Resul-&uuml; Ekrem (s.a.a) ş&ouml;yle buyuruyorlar; İnsanların arasını bulanın ve iki kişiyi barıştıranın m&uuml;k&acirc;fatı, Allah yolunda cihat eden m&uuml;cahidin sevabı kadardır.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 2- Alaycı olmamak: M&uuml;sl&uuml;manların bir birlerine karşı alaycı olması veya bir birlerinin mezhep b&uuml;y&uuml;klerine karşı alay etmeleri nefret ve d&uuml;şmanlığa sebep olur.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 3- Dil yarası ve hakaretlerden ka&ccedil;ınmak: Dil yarası kılı&ccedil;tan daha keskindir. Hz. Peygamber (s.a.a) ş&ouml;yle buyuruyorlar; &ldquo;M&uuml;sl&uuml;man, M&uuml;sl&uuml;manların elinden ve dilinden emanda olduğu kimsedir&rdquo;.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 4- Suizandan ka&ccedil;ınmak: Zira suizan Kur&rsquo;an&lsquo;a g&ouml;re b&uuml;y&uuml;k g&uuml;nahlardandır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 5- Kavim, soy ve ırk &uuml;st&uuml;nl&uuml;ğ&uuml; g&ouml;zetmekten sakınmak.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 6- M&uuml;sl&uuml;manların sorunlarına yoğunlaşmak ve bu uğurda &ccedil;alışmalar yapmak. Bunlarla birlikte samimi ve ihlaslı olmak, &ccedil;ıkarcı olmamak.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 7- Fasıkların, fitnecilerin, tefrikacıların şayialarına ve yalan haberlerine inanmamak ve haberleri araştırmak.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 8- Tefrika &ccedil;ıkaracak s&ouml;zlerden uzak durmak.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 9- Kendin i&ccedil;in sevdiğini kardeşin i&ccedil;in de sevmek.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &quot;Kendisini mazluma benzeten zalimden daha zalimini g&ouml;rmedim&quot; (Hz. İmam Ali a.s)</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; G&Uuml;ZEL BİR GELECEK DİLEĞİ&nbsp; İLE...</p>','Vahdet ve Önemi','','publish','closed','open','','vahdet-ve-onemi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3105',0,'post','',0),(3106,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	İmam Humeyni(ra): Tefrika şeytan&#39;dan, kelime-i vahdet (birlik) ve vahdet-i kelime (s&ouml;zbirliği) Rahman&#39;dandır.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir, yegane, tek, biricik anlamındaki Arap&ccedil;a &ldquo;ehed&rdquo;, &ldquo;vahid&rdquo; ve &ldquo;vehid&rdquo; k&ouml;k&uuml;nden gelen &ldquo; el vahde&rdquo; veya &ldquo;vahdet&rdquo; kelimesinin s&ouml;zc&uuml;k anlamı &ldquo;birlik&rdquo;, &ldquo;ittihad&rdquo; ve &ldquo;&ccedil;okluğun karşıtı&rdquo; demektir.</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;Vahdet&rdquo; kelimesi İslam literat&uuml;r&uuml;nde&nbsp; toplumsal ve siyasal alanlarda kullanıldığında s&ouml;zc&uuml;k anlamından pek farklılık g&ouml;stermez ve M&uuml;sl&uuml;manların ittihad ve birlik i&ccedil;erisinde bulunması, tefrika ve ayrılığa d&uuml;şmemesi anlamında kullanılır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Beşeri toplumda hakiki vahdete y&ouml;neliş, Tevhid inancının cilveleri ve yansımalarından biridir. Buna karşılık, &ccedil;oğulcu anlayış, maddecilik ve şirk&#39;in bariz &ouml;zelliğidir. Kur&#39;an&#39;ı Kerim&#39;de &Uuml;mmeti-Vahideyi oluşturmak, Seyri İllallahın ger&ccedil;ek &ccedil;ığırında ilerleme anlamındadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Tevhidi d&uuml;ş&uuml;nceye sahip olup, tek bir Allah&#39;a tapmak, ilahi iradenin varlık alemindeki her şeyi kapsayıp, kavradığına inanmak, buna karşılık pratikte Allah&#39;ın yarattığı halka ve başka insanların kaderine yabancı kalıp, ilgi duymamak m&uuml;mk&uuml;n değildir. Muvahhid olup, tefrika ashabı ordusunda yer almak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&nbsp;&nbsp; &Ccedil;eşitli İslam mezheblerine bağlı m&uuml;sl&uuml;manların vahdet i&ccedil;erisinde bulunmaları, d&uuml;şmanlıkla sonu&ccedil;lanabilecek tefrika ve ayrılığa d&uuml;şmemeleri başta Kur&rsquo;an-ı Kerim ayetleri ve Resulullah&rsquo;ın(s.a) hadisleri olmak &uuml;zere İslam b&uuml;y&uuml;klerinin s&ouml;z ve davranışlarında &uuml;zerinde sık&ccedil;a durdukları bir husustur.</p>\n\n<p>\n	&nbsp;&nbsp; İslam d&uuml;ş&uuml;n&uuml;rleri ve &ouml;nc&uuml; alimler zamanımızda da İslami vahdetin zarureti &uuml;zerinde ısrarla durmakta ve bu yolda zahmetlere katlanmaktadırlar.&nbsp; Bazı dar g&ouml;r&uuml;şl&uuml; kişi ve &ccedil;evreler ise vahdet denilince bunun farklı inan&ccedil;ların birleştirilmesi, insanların kendi inan&ccedil;larını terkederek yeni bir inan&ccedil; etrafında toplanmaları, ayrı bir ifadeyle mezhepsizlik veya mezhepler &uuml;st&uuml; yeni bir İslam anlayışının tesis edilmesi, yeni bir mezhebe girilmesi olarak algılamakta ve telkin etmektedirler.&nbsp; Halbuki bu anlayış İslam&rsquo;ın mantığına aykırı olduğu gibi m&uuml;mk&uuml;n de değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Siyasal, iktisadi, askeri, toplumsal ve siyasal alanların her birinde derin anlamlar taşıyan İslami vahdet kavramını kelam ve fıkıh mezhepleri sahasındaki farklı inan&ccedil; ve anlayışları ortadan kaldırmak, farklılıkları gidermek veya vahdet eksenli yeni bir mezhep oluşturmak olarak sınırlamak yanlıştır ve faydasından &ccedil;ok zararı vardır. İhtilafları, cehaletten, bilgisizlikten kaynaklanan d&uuml;şmanlıkları gidermek, birlikte hareket etmek, İslam ve insanlık d&uuml;şmanlarına karşı dayanışma i&ccedil;erisinde bulunmak davet ve mesajıyla kastedilen İslami vahdet insanların kendi mezheplerini terketmeleri veya başka bir mezhebe girmeleri anlamına gelmemektedir. Asıl hedef M&uuml;sl&uuml;manların hangi mezhep ve anlayışta olurlarsa olsunlar&nbsp; &ldquo;tevhid&rdquo;,&rdquo;n&uuml;buvvet&rdquo;, &ldquo;Kur&rsquo;an&rdquo;, &ldquo;mead(ahiret g&uuml;n&uuml;ne inan&ccedil;)&rdquo; , &ldquo;aynı kıble&rdquo;ye y&ouml;nelme ve aynı ibadetler gibi sayılamayacak kadar &ccedil;ok olan ortak inan&ccedil; ve değerleri &ouml;n plana &ccedil;ıkarıp aralarında dostluk, kardeşlik ve dayanışma kurmaları ve ihtilaflı konularda ise bir birbirlerine tahamm&uuml;l etmeleridir.</p>\n\n<p>\n	&nbsp; Daha &ccedil;ok ayrıntılarla ilgili olan ihtilaflı konuların incelenmesi ve &ccedil;&ouml;z&uuml;me kavuşturulması ise işin uzmanı alimlere, araştırmacılara bırakılmalıdır. Vahdet uğruna kimseden fıkıh ve kelam alanlarında araştırma yapmaması istenemeyeceği gibi kimseye de ecdadının mezhebine bağlı kalmaya mahkumsun denilemez. Yani, bilimsel araştırmalar, g&ouml;r&uuml;şler, eğilimler ve hatta kendi g&ouml;r&uuml;ş&uuml;n&uuml; tebliğ konusu vahdete aykırı değildir.&nbsp; Vahdete aykırı olan, g&ouml;r&uuml;ş ayrılıklarını d&uuml;şmanlığa d&ouml;n&uuml;şt&uuml;rmek, kendi g&ouml;r&uuml;ş&uuml;yle &ouml;rt&uuml;şmeyen inan&ccedil; ve davranışları k&uuml;f&uuml;r, şirk ve bid&rsquo;at olarak adlandırıp onlara karşı saldırıya ge&ccedil;mektir. Buna İslam&rsquo;ı yaymak değil de ancak bağnazlık,&nbsp; k&ouml;r taassup ve cehalet denilebilir.</p>\n\n<p>\n	&nbsp;&nbsp; İslami vahdet ilahi bir emirdir. M&uuml;minlerin, m&uuml;sl&uuml;manların ayrılıktan, d&uuml;şmanlıktan ka&ccedil;ınmaları; birbirlerinin kardeşleri oldukları; birbirlerine karşı merhametli olmaları; birbirleriyle yardımlaşmaları, dayanışma i&ccedil;erisinde bulunmalarına dair ayetlere ilaveten Resulullah&rsquo;ın(sa) hadislerinde, Ehli Beyt imamları ve diğer İslam b&uuml;y&uuml;klerinin s&ouml;zlerinde de M&uuml;sl&uuml;manlar arasındaki vahdetin zarureti, &ouml;nemi vurgulanmıştır.</p>\n\n<p>\n	&nbsp;&nbsp; Vahdeti tesis ve koruma, sadece m&uuml;sl&uuml;manların g&uuml;c&uuml;n&uuml;, iktidarını pekiştirme ama&ccedil;lı siyasi bir hareket değildir. Vahdeti korumak ve tefrikadan sakınmak M&uuml;sl&uuml;manlara farzdır. Bu anlayış kainatın yaratıcısının vahdaniyetine inan&ccedil;tan kaynaklanıyor.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İslam, M&uuml;sl&uuml;manların kardeş olmasını ve kardeş&ccedil;e davranmalarını istiyor. S&uuml;nniler veya Şiilerin, ya da başka bir mezhebe mensup olanların kendi dar &ccedil;er&ccedil;evelerinde kardeş olduklarını s&ouml;ylemiyor. İslam &ldquo;M&uuml;minler kardeştir&rdquo; diyor. Yani kim ki Kur&rsquo;an-ı Kerim&rsquo;e, İslam dinine, tek bir kıble K&acirc;be&rsquo;ye inanıyorsa m&uuml;min sayılır ve m&uuml;minler kardeştirler.</p>\n\n<p>\n	&nbsp;&nbsp; Nakli emirlere, tavsiyelere ilavaten akıl ve mantıkla da vahdetin zarureti sonucuna&nbsp; varılabilir. M&uuml;sl&uuml;manlar kendi aralarında birlik ve beraberlikle toplumsal hayatlarına kıvam kazandıracak, enerjilerini bir birleriyle uğraşma yerine toplumun kalkınması ve ilerlemesi y&ouml;n&uuml;nde kullanacakları gibi dışarıdan gelecek k&ouml;t&uuml; niyetli, d&uuml;şmanca saldırılara karşı da hazırlıklı ve dayanışma i&ccedil;erisinde bulunacaklardır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; G&uuml;n&uuml;m&uuml;z d&uuml;nyasında toplumlar, &uuml;lkeler ve bazen kıtalar arasında batıl ve&nbsp; d&uuml;nyevi &ccedil;ıkar eksenleri etrafında zoraki askeri paktlar, ekonomik&nbsp; ve siyasal birlikler kurulurken M&uuml;sl&uuml;manlar kendi aralarına her a&ccedil;ıdan vahdet tesis etmek i&ccedil;in en zengin arg&uuml;manlara, delillere ve imkanlara sahip bulunmaktadırlar. Emperyalist g&uuml;&ccedil;ler başka milletler &uuml;zerindeki sulta ve s&ouml;m&uuml;r&uuml;lerini s&uuml;rd&uuml;rmek i&ccedil;in birlikler oluştururken M&uuml;sl&uuml;manların b&uuml;t&uuml;n bir insanlığın d&uuml;nyevi ve uhrevi saadet ve mutluluğu i&ccedil;in kendi aralarında&nbsp; birlik olmalarından daha doğal ne olabilir ki?!</p>\n\n<p>\n	&nbsp;&nbsp; Batı emperyalizminin bir ka&ccedil; y&uuml;zyıldan beri İslam &uuml;lkeleri &uuml;zerinde devamedegelen siyasal, askeri, k&uuml;lt&uuml;rel ve ekonomik sultasına son vermek; başta M&uuml;sl&uuml;man halklar, mustazaflar ve b&uuml;t&uuml;n bir insanlığı İslam&rsquo;ın y&uuml;ce değerleriyle tanıştırmak, İslam uygarlığını yeniden kurmak,&nbsp; ilahi değerleri yer y&uuml;z&uuml;ne hakim kılmak, toplumlarda barış ve huzuru sağlamak gibi Kur&rsquo;ani hedefler doğrultusunda M&uuml;sl&uuml;manlar olarak birlik ve beraberlik i&ccedil;erisinde bulunmaktan başka &ccedil;aremiz yoktur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Başkaları i&ccedil;in birlikler oluşturmak taktiksel ve ge&ccedil;ici olsa da M&uuml;sl&uuml;manlar a&ccedil;ısından vahdet, daimi ve stratejiktir. M&uuml;sl&uuml;manlar vahdete, sadece m&uuml;stekbir g&uuml;&ccedil;lerin tehlike ve tehditlerine karşı koymak, kendilerini savunmak i&ccedil;in ge&ccedil;ici birlik ve beraberlikler olarak bakmazlar. Vahdet İslam&rsquo;ın temel ve daimi emirlerindendir. İslam uleması ve d&uuml;ş&uuml;n&uuml;rlerinin 19. y&uuml;zyılın sonu ve 20. y&uuml;zyılın başlarından beri belirgin bir bi&ccedil;imde yaptıkları vahdet &ccedil;ağrıları İran&rsquo;da İslam devriminin zaferinden hemen sonra temel bir İslami strateji olarak g&uuml;ndeme gelmiş bulunuyor. Rahmetli İmam Humeyni tarafından Resulullah&rsquo;ın(s.a) kutlu veladetlerine dair iki farklı rivayete dayalı, yani 12 ve 17 Rebiulevvel tarihleri arasının &ldquo;İslami Vahdet Haftası&rdquo; ilan edilmesi bazılarınca Şiilerin kendilerine y&ouml;nelik baskılardan kurtulmak i&ccedil;in bir taktiği olarak değerlendirilmesi yanlış ve vahdet &ccedil;ağrılarını etkisiz bırakmaya dair iftiralardır. &Ccedil;&uuml;nk&uuml; Şiiler vahdet &ccedil;ağrısını en g&uuml;&ccedil;l&uuml; oldukları bir d&ouml;nemde yapmakta, İslam d&uuml;şmanlarına karşı kurtuluş m&uuml;cadelesi veren direniş hareketlerini mezheplerine bakmadan desteklemektedir.</p>\n\n<p>\n	&nbsp; Yaklaşık 30 yıldır İran ve bir &ccedil;ok &uuml;lkede kutlanan &ldquo;vahdet haftası&rdquo; &uuml;lkemizde de &ldquo;kutlu doğum haftası&rdquo; adı altında yaygın bir şekilde kutlanmaya başlamıştır. İnşallah bu m&uuml;barek gelişme sadece şekilci merasimlerle sınırlı kalmaz ve i&ccedil;erik olarak da başta S&uuml;nnisiyle Şiisiyle &uuml;lkemiz M&uuml;sl&uuml;manları olmak &uuml;zere İslam d&uuml;nyasının t&uuml;m&uuml;nde ve b&uuml;t&uuml;n bir d&uuml;nyada hayırlara, bereketlere, huzur ve barışa vesile olur. Kuran-ı Kerim&rsquo;in haberini verdiği ilahi vaadin (Ve bizse yery&uuml;z&uuml;nde zayıf bir hale getirilmesi istenenlere lutfetmeyi ve onları, halka rehber kılmayı ve yery&uuml;z&uuml;ne onları miras&ccedil;ı bırakmayı dilemedeydik-Kasas/5) ger&ccedil;ekleşmesindeki &ouml;nemli fakt&ouml;rlerden biri hi&ccedil; kuşkusuz insanların vahdet, birlik-beraberlik ve dayanışma i&ccedil;erisinde bulunmalarıyla m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Rabbimizin o g&uuml;nleri bir an &ouml;nce g&ouml;stermesi umut ve dualarıyla...</p>','İslami Vahdet; Taktik mi? Strateji mi?','','publish','closed','open','','islami-vahdet-taktik-mi-strateji-mi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3106',0,'post','',0),(3107,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	M&uuml;sl&uuml;man &acirc;lim ve d&uuml;ş&uuml;n&uuml;rlerin mezheplerin yakınlaşması y&ouml;n&uuml;nde g&ouml;sterdikleri &ccedil;abalar ve bu s&uuml;re&ccedil;te ortaya koydukları diyalog dili bu alanda &ouml;nemli gelişme ve kazanımların elde edilmesini sağlamıştır.</p>\n\n<p>\n	Ger&ccedil;ekte b&ouml;yle bir sonucun elde edilmesini m&uuml;mk&uuml;n kılan şey İslam dinin temel metinleri ve &ouml;nderlerinin bu y&ouml;ndeki teşvik ve y&ouml;nlendirmeleri olmuştur. Biz g&ouml;sterilen &ccedil;abalar sonucu ulaşılan bu makul diyalog s&uuml;recini olumlu g&ouml;rmekle birlikte bununla yetinilmemesi gerektiğini d&uuml;ş&uuml;n&uuml;yoruz. &Ccedil;&uuml;nk&uuml; bu sadece &uuml;mmetin karşı karşıya olduğu temel bazı sorunların &ccedil;&ouml;z&uuml;lmesi i&ccedil;in gerekli olan bir &ccedil;aba ve y&ouml;ntem değil, aynı zamanda M&uuml;sl&uuml;manlar tarafında birbirleriyle olan ilişkilerinde benimsenmesi gereken en makul ilmi, psikolojik ve İslamı ilişki &ccedil;eşidini oluşturmaktadır. B&ouml;ylece &uuml;mmetin karşı karşıya bulunduğu &ouml;nemli sorunlarla daha kolay m&uuml;cadele edilmesinin &ouml;n&uuml; a&ccedil;ılmış olacaktır. Benimsenmiş olan bu y&ouml;ntemin yakınlaşma y&ouml;n&uuml;nde atılan adımları sonu&ccedil; alıcı kılması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İslami mezhepler arasında ger&ccedil;ek&ccedil;i ve makul bir yakınlaşmanın meydana gelebilmesi i&ccedil;in &ouml;ncelikle bu hedefin M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r ve &acirc;limler tarafından bir ideal olarak benimsenmesi daha sonra bu yakınlaşmayı kolaylaştıracak ve m&uuml;mk&uuml;n kılacak tarihi unsurların araştırılması ve g&uuml;n&uuml;m&uuml;zde yararlanılabilecek hale getirilmesi ve son olarak da M&uuml;sl&uuml;manların bu y&ouml;nde bilin&ccedil;lendirilmesi gerekmektedir. Zira bu yakınlaşma ve işbirliğinin &ccedil;ok sağlam tarihi temelleri bulunmaktadır ve bunların araştırılıp ortaya &ccedil;ıkarılması gerekmektedir. Bu sayede yakınlaşmanın ihtiya&ccedil; duyduğu kavramlar ve ilkeler elde edilebilecektir. Bu yapılabildiğinde İslami mezhepler arasındaki yakınlaşma meselesi sadece teorik bir konu olmaktan &ccedil;ıkıp sıradan M&uuml;sl&uuml;manın hayatında sonu&ccedil;ları olabilecek somut ve k&uuml;lt&uuml;rel bir unsura d&ouml;n&uuml;şm&uuml;ş olacaktı.</p>\n\n<p>\n	Bu konuyla ilgili olarak &ouml;zellikle vurgulamak istediğimiz noktalar şunlardır: İslami mezhepler arasında somut bir yakınlaşmanın meydana gelebilmesi i&ccedil;in siyasi, sosyal ve dini ama&ccedil; ve hedeflerden yararlanılması ve bu y&ouml;nde bir dil oluşturulabilmesi i&ccedil;in dini, sosyal ve siyasi kavramların oluşturulması. B&ouml;ylece birlik d&uuml;ş&uuml;ncesi hem teorik olarak hem de pratik olarak M&uuml;sl&uuml;manlar arasında k&ouml;kleşebilme imk&acirc;nı elde edecektir. Bunun i&ccedil;in M&uuml;sl&uuml;man &acirc;limlerin &ouml;zellikle mezhepler arasında bulunan ortak temel ve ilkeler &uuml;zerinde &ccedil;alışması ve insanların dikkatini daha &ccedil;ok bu ortak unsurlara &ccedil;ekmesi gerekir ki bunların olduk&ccedil;a geniş bir alanı bulunmaktadır. Başka bir deyişle İslami mezhepler arasında yakınlaşma konusunda atılması gereken ilk adım bu yakınlaşmanın teorik ve pratik zeminini oluşturmaktır. Bu yapıldıktan sonra ikinci olarak yapılması gereken &ouml;nemli şey bu yakınlaşma &ouml;n&uuml;nde bulunan engel ve zorlukların iyice tanınması ve ortaya &ccedil;ıkarılmasıdır. Bunlardan birincisi yani yakınlaşmanın &ouml;n&uuml;nde bulunan engeller &ccedil;ok &ouml;nemli olmasına rağmen ne yazık ki bizler buna gerekli &ouml;nemi verebilmiş değiliz. Ger&ccedil;i Kuran ve S&uuml;nnetin rehberliğinde makul y&ouml;ntemlerle bu engellerle m&uuml;cadele edilebilmesi m&uuml;mk&uuml;nd&uuml;r. Bu engel ve zorluklarla m&uuml;cadele edilebilmesi i&ccedil;in tıpkı İslam d&uuml;şmanların gibi aralarındaki b&uuml;t&uuml;n ayrılık ve zıtlıklara rağmen M&uuml;sl&uuml;manlarında bir vucud gibi tek ve bir olmaları gerekmektedir. Bu y&uuml;zden M&uuml;sl&uuml;manlar arasında makul ve mantıklı olan bir diyalogun başlatılması ve bunun derinleştirilmesi gerekmektedir. Bu a&ccedil;ıdan M&uuml;sl&uuml;manlar arasındaki birlik ve yakınlaşmanın ne gibi olumlu sonu&ccedil;ları olabileceğini aynı şekilde ayrılık ve tefrikanın da ne gibi olumsuz sonu&ccedil;ları olabileceğini M&uuml;sl&uuml;manlara iyice g&ouml;sterilmelidir. Başka bir deyişle somut bir yakınlaşma i&ccedil;in bu t&uuml;r pratik ve dokunulur şeylerden yardım almak gerekmektedir. Zira &ccedil;oğunlukla soyut ve kavramsal olan a&ccedil;ıklamalar avam i&ccedil;in herhangi bir anlam taşımamaktadır. &Ccedil;&uuml;nk&uuml; bunların sonu&ccedil; ve etkilerini kendi g&uuml;nl&uuml;k hayatlarını hissedemezler. Oysa bahsettiğimiz anlamıyla vahdet ve birliğin pratik sonu&ccedil;ları olumlu ve olumsuz yanlarıyla insanların hemen her g&uuml;n karşı karşıya oldukları şeylerdir. Bu y&uuml;zden de bunlar aracılığıyla herhangi bir d&uuml;ş&uuml;nceyi insanlara anlatma ve benimsemelerini sağlamak daha kolaydır.</p>\n\n<p>\n	Bizim burada asıl &uuml;zerinde durup a&ccedil;ıklayacağımız konu İslami mezhepler arasındaki yakınlaşmanın &ouml;n&uuml;nde bulunan engel ve zorluklardır. Diğer konularda &ccedil;ok ama &ccedil;ok &ouml;nemli olmasına rağmen vaktimizin kısalığı ve sınırlı olması hasebiyle bunlara burada değinme imk&acirc;nına sahip değiliz. &Ouml;ncelikle bu yakınlaşma &ouml;n&uuml;nde bulunan engellerin &ccedil;ok &ccedil;eşitli olduğunu s&ouml;ylememiz gerekir. Bunların bir kısmı İslam d&uuml;şmanlarından gelmekte diğer ise bizzat bizlerin i&ccedil;inden gelmektedir.&nbsp; Bunların en &ouml;nemlilerini ş&ouml;yle sıralayabiliriz: dışsal yani harici unsur ve engeller; İslam d&uuml;şmanlarının M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmek i&ccedil;in başından beri ellerinden geleni yaptıkları bilinmektedir. Bu konuda kimseyi ikna etmeye ihtiyacımız yoktur. &Ccedil;&uuml;nk&uuml; g&ouml;ky&uuml;z&uuml;ndeki g&uuml;neş gibi a&ccedil;ıktır ve kimseye gizli değildir. İslam ve M&uuml;sl&uuml;man d&uuml;şmanları &uuml;mmetin birliğini engelleyebilmek i&ccedil;in sosyal, siyasi ve k&uuml;lt&uuml;rel b&uuml;t&uuml;n unsurlardan yararlanmaktadırlar. Bu uğurda onları durduran herhangi insani, ahlaki, hukuki ve dini bir ilke de bulunmamaktadır. Yani bu d&uuml;şmanlığın makul ve kabul edilebilir herhangi bir sebebi bulunmamaktadır. Bu konuda s&ouml;ylenebilecek tek şey k&uuml;ffarın hak ve hakikat d&uuml;şmanı olduğu ve bu y&uuml;zden de İslam ve M&uuml;sl&uuml;manlara d&uuml;şmanlık besledikleridir. Bildiğimiz gibi İslamın zuhurundan beri İslam d&uuml;şmanları y&ouml;ntemlerini s&uuml;rekli değiştirerek ve geliştirerek bu &uuml;mmetle savaşmaktadırlar. Bunun son &ouml;rneği ge&ccedil;tiğimiz &ccedil;ağda son g&uuml;&ccedil;l&uuml; İslam devleti olan Osmanlının İslam d&uuml;şmanları tarafından &ccedil;&ouml;kertilmesi oldu. Malum olduğu &uuml;zere Osmanlı asırlarca batıya karşı İslamın bayraktarlığını yapmış ve Hıristiyanlığın varlığını tehdit etmiştir. B&ouml;yle amansız bir d&uuml;şmandan kurtulabilmek i&ccedil;in Avrupa y&uuml;zyıllardır bazı &ccedil;areler d&uuml;ş&uuml;nmekteydi. Sonunda bu amacına ulaştı ve Osmanlıyı tarih sahnesinden silmeyi başardı. Bundan sonra &uuml;&ccedil; farklı y&ouml;ntemle İslam d&uuml;şmanları İslam d&uuml;nyasına h&uuml;cum etmeye başladılar.</p>\n\n<p>\n	Bunlar &ouml;ncelikle M&uuml;sl&uuml;manların ilmi ve k&uuml;lt&uuml;rel olarak geri bırakılmasını sağlamaktı. Bunun i&ccedil;in gerekli olan her şey yapılmıştır. Mesele M&uuml;sl&uuml;manların ge&ccedil;mişlerine d&uuml;şman olmaları sağlanmış b&ouml;ylece parlak ve ihtişamlı medeniyet ge&ccedil;mişleriyle ilişki kurmaları engellenmeye &ccedil;alışılmıştır. Bu y&ouml;ntem ve stratejinin genel olarak işe yaradığı maalesef s&ouml;yleyebiliriz. &Ccedil;&uuml;nk&uuml; bug&uuml;n ge&ccedil;mişine tamamen yabancılaşmış bir M&uuml;sl&uuml;man gen&ccedil;likle karşı karşıya bulunmaktayız. Ve bu yarığın giderilebilmesi i&ccedil;in elimizden geleni yapmamış gerekmektedir. Zira &ouml;zelikle modern tarzda eğitim alan M&uuml;sl&uuml;man gen&ccedil;ler felsefe ve ilmi batıya has unsurlar olarak g&ouml;rmekte ve bu y&uuml;zden de aralarında bir batı taklit&ccedil;iliği ve hayranlığı meydana gelmektedir. K&uuml;lt&uuml;r emperyalizmi olarak adlandırılan bu olgu y&uuml;z&uuml;nden M&uuml;sl&uuml;manlar ilmi, ekonomik ve k&uuml;lt&uuml;rel y&ouml;nden tarihin b&uuml;t&uuml;n d&ouml;nemlerinde geri olduklarına inandırılmıştır. Ge&ccedil;mişi olmayanın geleceğinin de olmayacağını bilerek hareket eden İslam d&uuml;şmanları M&uuml;sl&uuml;manların tarihi s&uuml;reklilik duygusunu zedelemek i&ccedil;in ellerinden gelenleri yapmış ve yapmaktadırlar.</p>\n\n<p>\n	İkinci olarak ise İslam &uuml;lkelerinde ve M&uuml;sl&uuml;man toplumlarına h&acirc;kim olan İslami ruhu ve değerler sistemini yozlaştırabilmek ve sonu&ccedil;ta ortadan kaldırabilmek i&ccedil;in dinle &ccedil;atışmayı esas alan bir laiklik bir anlayışının İslam &uuml;lkelerinde yaygınlaştırılması. Bu projenin uygulanmaya konulmasıyla pek &ccedil;ok M&uuml;sl&uuml;man &uuml;lkede toplumun dini anlayışı ve dini k&uuml;lt&uuml;r&uuml;yle s&uuml;rekli &ccedil;atışan siyasi sistemler kuruldu ve halklarıyla amansız bir m&uuml;cadeleye girdiler. Bunun en g&uuml;zel &ouml;rneği Osmanlının yıkılmasından sonra T&uuml;rkiye de kurulan Fransız tarzı laiklik anlayışı olmuştur. Bu t&uuml;r uygulamaların hala İslam d&uuml;nyasında bulunduğunu s&ouml;yleyebiliriz. Dolayısıyla modern M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r&uuml;n en &ouml;nemli teorik mesaisi bu tarz modern d&uuml;ş&uuml;nce ve kavramla İslam arasında nasıl bir ilişki olduğunu ortaya koymalarıdır. Bu iş hen&uuml;z başarılamadığından M&uuml;sl&uuml;manlar &ccedil;ok ciddi psikolojik ve k&uuml;lt&uuml;rel sorunlarla boğuşmaktadırlar. &Uuml;&ccedil;&uuml;nc&uuml; olarak ise bol par&ccedil;ala ve yut olarak adlandırılan durumdur. İslam d&uuml;şmanları M&uuml;sl&uuml;manlar bir ve birlik oldukları s&uuml;rece onlarla baş edemeyeceklerini bildikleri i&ccedil;in tek &ccedil;are olarak M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rme ve bu şekilde onları zayıflatarak onlara galebe etmeye &ccedil;alışmaktadırlar. Bu y&ouml;nde kullanılan en etkili unsur etnik k&ouml;kenlerin kullanılarak yani milliyet&ccedil;ilik kullanılarak M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmeye &ccedil;alışmaktadırlar.</p>\n\n<p>\n	Fransız devriminden sonra ortaya &ccedil;ıkan milliyet&ccedil;ilik fikirlerini M&uuml;sl&uuml;manlara enjekte eden İslam d&uuml;şmanları bu temiz dimağlara bir zehir vererek bundan yararlanmaya &ccedil;alışmışlardır. Bu y&ouml;ndeki &ccedil;alışmalar birinci d&uuml;nya savaşından sonra sonu&ccedil; vermiş ve ortaya onlarca M&uuml;sl&uuml;man &uuml;lke &ccedil;ıkmıştır. Bunların hi&ccedil;birisi tek başına batıya ve İslam d&uuml;şmanlarına karşı koyamayacakları i&ccedil;in hepsi birer uydu haline gelmişlerdir. &Ouml;zellikle dini, dili, tarihi ve k&uuml;lt&uuml;r&uuml; aynı olan Arapların ka&ccedil; ayrı &uuml;lkeye ayrıldıklarına bakarsak durumun vahametinin ne olduğunu daha iyi anlayabiliriz. İşte birlik y&ouml;n&uuml;nde atılacak her adım d&uuml;şmanlarımızın bu y&ouml;ndeki &ccedil;alışmalarının h&uuml;sranla sonu&ccedil;lanmasını sağlayacaktır. Bu milliyet&ccedil;ilik akımlarının olumsuz bir başka sonucu ise M&uuml;sl&uuml;manların milli bilin&ccedil;lenme ve ulusal bir kimlik oluşturmak amacıyla İslam &ouml;ncesi k&ouml;k ve k&uuml;lt&uuml;rlerine geri d&ouml;nek istemeleri oldu. B&ouml;ylece İslam kardeşliği zayıfladı ve M&uuml;sl&uuml;manlar birbirleri yerine ırkdaşlarıyla yakınlaşmaya başladılar. Ki bu İslamın ruhuna tamamen aykırı olan bir durumdur. Bu eğilimlerin sonucunda aslında birer m&uuml;şrik ve zalim olan İslam &ouml;ncesi milli şahsiyetler ulusal kahraman olarak ilan edildiler. Daha bunun gibi İslamın ruhuna aykırı olan pek &ccedil;ok unsur M&uuml;sl&uuml;manların k&uuml;lt&uuml;r&uuml;ne d&acirc;hil edildi. B&uuml;t&uuml;n bunlar doğal olarak İslam kardeşliğine zarar verdi.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar arasında egemen olan İslami k&uuml;lt&uuml;r&uuml; zayıflatmak i&ccedil;in başvurulan y&ouml;ntemlerden biri de İslamın ve İslam peygamberinin savaş peygamberi olarak g&ouml;sterilmesidir. Yoğun propaganda altında ger&ccedil;ekleşen bu hareket İslami savaşı teşvik eden bir din olarak g&ouml;sterirken buna karşılık Hıristiyanlık barış ve rahmet dini olarak lanse edilmektedir. İslami kaynaklara biraz aşina olan insanlar bunun ne kadar temelsiz bir iddia olduğunu bilirler. Ancak İslam d&uuml;şmanları a&ccedil;ısından &ouml;nemli olan hi&ccedil;bir zaman hakikat olmamıştır. Onlar ama&ccedil;larına ulaşabilmek i&ccedil;in her y&ouml;ntemden yararlanmayı mubah olarak g&ouml;rmektedirler. İslam d&uuml;nyasını b&ouml;lmek ve M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmek i&ccedil;in girişilen hareketlerin en &ouml;nemlisi ha&ccedil;lı seferleri olmuştur. Tamamen batının zenginlik hırsını tatmin etmek i&ccedil;in dini gerek&ccedil;elerle yapılan bu savaşlar sonucu y&uuml;z binlerce M&uuml;sl&uuml;man katl edilmiştir. Aynı şekilde Moğol istilaları da M&uuml;sl&uuml;manların birliğine y&ouml;nelik ciddi tehditler oluşturmuşlardır.</p>\n\n<p>\n	Tabi ki İslam d&uuml;şmanlarının M&uuml;sl&uuml;manların birliğini bozmak ve onları par&ccedil;alamak i&ccedil;in yaptıkları şeyler bunlardan ibaret değildir. Ancak biz zamanımızın darılığı y&uuml;z&uuml;nden bu kadarıyla yetiniyoruz. Şimdi birde kısaca İslam mezheplerinin yakınlaşması &ouml;n&uuml;ndeki i&ccedil; engellerden yani biz M&uuml;sl&uuml;manlardan kaynaklanan engellerden bahsetmek istiyorum. Bunlardan en &ouml;nemlisi M&uuml;sl&uuml;manların dinleri ve mezhepleri hakkındaki bilgi yetersizliğinden kaynaklanmaktadır. Cehalet ile İslamın aynı c&uuml;mlede bile olsa bir araya gelmesi m&uuml;mk&uuml;n değildir ama ne yazık ki g&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manları dinleri ve mensubu oldukları mezhepleri hakkında yeterli bilgiye sahip değillerdir. Bu y&uuml;zden de İslam dininin meydana getirdiği makul diyalog ortamından uzaklaşmış ve d&uuml;şman yerine birbirleriyle uğraşmaya başlamışlardır.</p>\n\n<p>\n	İslamın temel ilkelerinin &ccedil;ok zahiri bir bakış a&ccedil;ısıyla anlaşılması sonucu bazı ifrati ve zahirici gruplar meydana gelmiştir. Bunların ilk &ouml;rneği İslamın ilk y&uuml;zyılında ortaya &ccedil;ıkan haricilerdir. Bildiğiniz gibi bunlar &ccedil;ok samimi insanlar olmalarına rağmen anlayışlarının kıtlığı y&uuml;z&uuml;nden hz. &Acirc;liyle savaşmış ve M&uuml;sl&uuml;manların pek &ccedil;ok acılar yaşamalarına sebep olmuşlardır. Bu zahiri anlayışın sebep olduğu olumsuz durumlardan biride M&uuml;sl&uuml;manlar arasında bazı tekfirci grupların meydana gelmiş olmasıdır. Bunların &ccedil;alışmaları işbirliği ve anlayışa dayalı olan İslam k&uuml;lt&uuml;r&uuml;n&uuml; zedelemiş ve sonu&ccedil;ta hi&ccedil;bir farklılığa din adına tahamm&uuml;l edemeyen tıplar zuhur etmiştir. Bu y&uuml;zden her mezhepten insanların bunlara karşı tam bir işbirliği i&ccedil;inde birlikte m&uuml;cadele etmeleri gerekmektedir. &Ccedil;&uuml;nk&uuml; İslamın b&uuml;t&uuml;n M&uuml;sl&uuml;manlara hayırda yarışın diye tavsiyede bulunduğunu hi&ccedil;bir zaman unutmamak gerekmektedir. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>','Mezhepler Arasi Yakınlaşmanın Önündeki Engeller','','publish','closed','open','','mezhepler-arasi-yakinlasmanin-onundeki-engeller','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3107',0,'post','',0),(3108,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Sanırım bu konuya başlamak i&ccedil;in en iyi yol meşhur &acirc;lim Muhammed H&uuml;seyin Kaşef el-Ğita&rsquo;nın İslam iki s&uuml;t&uuml;n &uuml;zerine y&uuml;kselir; tevhit kelimesi ve kelimenin tevhidi, s&ouml;z&uuml;yle olacaktır.</p>\n\n<p>\n	İslam M&uuml;sl&uuml;manların en az beş alanda vahdet ve birlik i&ccedil;erisinde olmalarını istemektedir. Bu beş alan tarih boyunca M&uuml;sl&uuml;manları diğerlerinden ayıran en &ouml;nemli ayırt edici &ouml;zellikler olmuştur. Bu beş alan ve &ouml;zellik şunlardır: inan&ccedil;ta birlik, şeriatta birlik, &uuml;mmet birliği, medeniyette birlik ve İslam coğrafyasında birlik. İşte İslam bu beş alan ve sahada M&uuml;sl&uuml;manlardan tam bir işbirliği i&ccedil;inde olmalarını istemektedir.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar hz. peygamber d&ouml;neminde aşağıdaki ayeti kerimenin belirttiği gibi tam bir vahdet ve birlik i&ccedil;erisinde bulunuyorlardı.</p>\n\n<p>\n	Ey m&uuml;minler, Allah&#39;tan gerektiği gibi korkunuz ve mutlaka M&uuml;sl&uuml;man olarak &ouml;l&uuml;n&uuml;z.</p>\n\n<p>\n	&nbsp;Hep birlikte Allah&#39;ın ipine sımsıkı sarılınız sakın ayrılığa d&uuml;şmeyiniz, Allah&#39;ın size bağışladığı nimeti hatırlayınız. Hani bir zamanlar d&uuml;şman olduğunuz halde O, kalplerinizi uzlaştırdı da O&#39;nun bu nimeti sayesinde kardeş oldunuz. Hani siz bir ateş kuyusunun tam kenarındayken O sizi oraya d&uuml;şmekten kurtardı. Allah size ayetlerini işte b&ouml;yle a&ccedil;ık a&ccedil;ık anlatır ki, doğru yolu bulasınız.</p>\n\n<p>\n	&nbsp;Sizden hayra &ccedil;ağıran, iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındıran bir &uuml;mmet olsun. İşte kurtuluşa erenler bunlardır.</p>\n\n<p>\n	&nbsp;Sakın kendilerine apa&ccedil;ık ayetler geldikten sonra par&ccedil;alanıp &ccedil;atışmaya d&uuml;şenler gibi olmayınız. B&ouml;yleleri i&ccedil;in b&uuml;y&uuml;k bir azap vardır (&acirc;li İmran 102-105).</p>\n\n<p>\n	Her ne kadar M&uuml;sl&uuml;manlar hz. peygamber zamanında da olduk&ccedil;a fazla ihtilaf ediyorlardı ama peygamber b&uuml;y&uuml;k bir hoşg&ouml;r&uuml; g&ouml;stererek onlar arasındaki ihtilafla &ccedil;&ouml;z&uuml;yor ve b&ouml;ylece onların birlik ve vahdetini sağlamış oluyordu. Hz. peygamberin rihlet&rsquo;inden sonrada bazı konularda ihtilaf etseler de bu t&uuml;r anlaşmazlıklardan nasıl kurtulacaklarını &ccedil;ok iyi bilmişlerdir. Bu y&uuml;zden ortaya &ccedil;ıkan siyasi ihtilaflar en kısa s&uuml;rede &ccedil;&ouml;z&uuml;lerek İslam d&uuml;şmanlarının &uuml;zerine y&uuml;r&uuml;m&uuml;şlerdir.</p>\n\n<p>\n	İslam daima farklılık ve &ccedil;eşitliliğin taraftarı olmuştur. &Ccedil;&uuml;nk&uuml; bu sayede M&uuml;sl&uuml;manlar arasında fikri hareketler meydana getirmeyi arzulamıştır. Ama belli konularda ihtilaf ve anlaşmazlığa d&uuml;şmelerinden dolayı M&uuml;sl&uuml;manların zarar g&ouml;rmesini engellemek i&ccedil;in bu durum i&ccedil;in bazı temel prensip ve kurallar koymaktan da geri durmamıştır. Dolayısıyla İslam M&uuml;sl&uuml;manların maddi ve manevi olarak tek&acirc;m&uuml;l etmelerini sağlayacak farklılıkları hoş g&ouml;rmelerini salık vermiş ve bu sayede yaratıcı bir akli etkinlik i&ccedil;erisinde bulunmalarını sağlamıştır. B&ouml;ylece iş silah &ccedil;ekip birbirlerine zarar vermekle sonu&ccedil;lanmadık&ccedil;a İslam M&uuml;sl&uuml;manların teorik ve ameli konularda ihtilaf etmelerini hoş g&ouml;rm&uuml;ş hatta bunu desteklemiştir. Bu a&ccedil;ında hakikatin fikirlerin &ccedil;atışmasından ortaya &ccedil;ıkacağı d&uuml;sturunu M&uuml;sl&uuml;man zihinlere bir temel ilke olarak yerleştirmiştir.</p>\n\n<p>\n	İşte M&uuml;sl&uuml;manlar tarih sahnesine &ccedil;ıkıp ilahi misyonunu yerine getirmeye başladıklarında tam da b&ouml;yle bir durum &uuml;zerinde bulunuyorlardı. Yani ilk M&uuml;sl&uuml;man nesil fikri ve ameli ihtilafları faydalı buluyor ve bu farklılıktan &uuml;mmet i&ccedil;in en hayırlı olan sonucu elde etmekte yararlanıyordu. Dolayısıyla ilk d&ouml;nemlerde M&uuml;sl&uuml;manların tam da Allahın istediği gibi tam bir vahdet ve birlik halinde bulunduklarını s&ouml;yleyebiliriz. Zaten insanlık tarihinde eşi g&ouml;r&uuml;lmemiş şekilde g&ouml;sterdikleri başarı bu durumu a&ccedil;ıklıkla ortaya koymaktadır. M&uuml;sl&uuml;manlar &ccedil;ok kısa bir s&uuml;rede o d&ouml;nemin s&uuml;per g&uuml;&ccedil;leri olan Bizans ve Sasaniye boyun eğdirmiş ve neredeyse bilinen d&uuml;nyanın yarısını fetih etmiştir. Ama asıl b&uuml;y&uuml;k başarı bu fetih edilen yerlerde kalıcı olmaları olmuştur.</p>\n\n<p>\n	Hep birlikte Allahın ipine sımsıkı sarılın&hellip; Ayetinde bulunan hep birlikte kelimesi nahivcilere g&ouml;re &ldquo;haldir&rdquo; ve buna g&ouml;re bu kelime M&uuml;sl&uuml;man toplumun i&ccedil;inde bulunması gereken durumu tasvir etmektedir. Buna g&ouml;re bu kelime M&uuml;sl&uuml;manlardan oluşan bir toplumun daima Allahın ipine yani Kuranı Kerim ve hz. peygamberin s&uuml;nnetine sımsıkı sarılması gerektiğini anlatmaktadır. Kuran M&uuml;sl&uuml;manlardan bir k&ouml;şeye &ccedil;ekilip sadece Allaha ibadet etmelerini istememektedir. Aynı şekilde Kuran M&uuml;sl&uuml;manların toplumun i&ccedil;inde bulunduğu duruma kayıtsız kalmalarını da istememektedir. İşte tam da bu anlama gelen ruhbanlık İslamda yasak ve haramdır. Zira İslam b&uuml;t&uuml;n boyutlarıyla hayat dinidir ve hayatın i&ccedil;inde bulunan her şeyle bir şekilde ilgilenmektedir. İslama g&ouml;re Allah insanların ibadetlerini ancak sosyal yaşamın i&ccedil;inde bulunarak başkalarına faydalı oldukları halde kabul edecektir. Bu a&ccedil;ıdan insanların en hayırlısı başkasına faydalı olandır denmiştir. İşte bu ilk d&ouml;nem M&uuml;sl&uuml;manları tarafından yaşamlarında &ouml;rnek alınan bir ilahi d&uuml;sturdur. Hz. peygamber d&ouml;nemi ve sonrasında da sahabe ve tabiin M&uuml;sl&uuml;manlarının bu ilahi prensiplere g&ouml;re yaşadıklarını rahatlıkla s&ouml;yleyebiliriz. Zaten &ouml;yle olmasaydı bu din bu g&uuml;n bizlere kadar ulaşamazdır.</p>\n\n<p>\n	Ama eğer ilk M&uuml;sl&uuml;manların durumuyla g&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manlarının i&ccedil;inde bulundukları karşılaştıracak olursak maalesef y&uuml;reklerimiz g&ouml;receğimiz manzaraya kolayca dayanamayacaktır. &Ccedil;&uuml;nk&uuml; bug&uuml;n M&uuml;sl&uuml;manlar g&ouml;r&uuml;n&uuml;şte bir ve beraber g&ouml;r&uuml;nseler de hakikat hi&ccedil; de bizlere g&ouml;r&uuml;nd&uuml;ğ&uuml; gibi değildir. İşin ehli olan herkes biliyor ki bug&uuml;n M&uuml;sl&uuml;manlar kavmiyet&ccedil;ilikten tutunda birbirinden farklı olan ideolojilere mensup olmalarından dolayı b&ouml;l&uuml;k p&ouml;r&ccedil;&uuml;k olmuşlardır. Bu durum tabi ki İslamın birleştirici yaşam ilkelerinin terk edilmesinden kaynaklanmaktadır. Kuranı kerim M&uuml;sl&uuml;manları birbirlerine karşı merhametli İslam d&uuml;şmanlarına karşı ise kılı&ccedil;tan daha keskin olarak tanıtmaktadır. İlk M&uuml;sl&uuml;man nesil bu ilkeye sımsıkı sarıldıkları i&ccedil;in başarıları bug&uuml;ne kadar devam etmiştir. Ama maalesef g&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manları bu ilahi rehberliğin ışığından olduk&ccedil;a uzaklaşmışlardır. Bunun sonucunda da İslam d&uuml;şmanlarıyla uğraşacaklarından durup birbirleriyle uğraşmaya başlamışlardır. Ve sonu&ccedil; tabi ki her alanda korkun&ccedil; bir geri kalmışlık ve yozlaşma olmuştur.</p>\n\n<p>\n	Elbette b&uuml;t&uuml;n bu ayrılık ve tefrikanın İslam d&uuml;şmanlarının &ccedil;alışmaları sonucu M&uuml;sl&uuml;manların arasında gittik&ccedil;e yayıldığını unutmamak gerekir. Bunlar &ouml;nce M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmek i&ccedil;in bin bir &ccedil;eşit hile ve tuzağa başvurur sonrada bu ihtilaf ve anlaşmazlıkları kullanarak İslam aleyhine propaganda yaparlar. Ellerine ge&ccedil;en b&uuml;t&uuml;n bahaneleri kullanarak ş&ouml;yle derler ve bir fısıltı halinde bunun M&uuml;sl&uuml;manların arasında yayılmasını sağlamaya &ccedil;alışırlar: nasıl oluyor da M&uuml;sl&uuml;manlar bu kadar geri kalmış ve hi&ccedil; durmadan s&uuml;rekli birbirlerini &ouml;ld&uuml;r&uuml;yorken ve &uuml;stelik d&uuml;nyanın en geri kalmış toplumları M&uuml;sl&uuml;manlardan oluşuyorken İslamın Allah tarafından g&ouml;nderilen bir din olduğuna nasıl inanılabilir. Eğer İslam ger&ccedil;ekten Allah tarafından g&ouml;nderilmiş olsaydı hi&ccedil; onun tabileri bu halde olurlar mıydı? İşte İslam d&uuml;şmanları bu t&uuml;r hile ve oyunlarla M&uuml;sl&uuml;manların g&ouml;nl&uuml;n&uuml; dinlerinden soğutmaya ve nihayetinde de bu yolla onları birbirine d&uuml;ş&uuml;rmeye &ccedil;alışmaktadırlar. &Ccedil;&uuml;nk&uuml; &ccedil;ok iyi biliyorlar ki M&uuml;sl&uuml;manlar birbirleriyle uğraştık&ccedil;a onlar g&uuml;vende olacaklardır. Bu durumdan kurtulmanın tek yolu hi&ccedil; ş&uuml;phesiz M&uuml;sl&uuml;manların hem kendi dinleri hakkında hem de birbirleri hakkında i&ccedil;inde bulundukları cehaletten bir an &ouml;nce kurtulmalarıyla m&uuml;mk&uuml;n olacaktır.</p>\n\n<p>\n	Burada İslami mezhepler arasındaki yakınlaşma &ouml;n&uuml;ndeki en &ouml;nemli engelleri a&ccedil;ıklayacak ve sonra da bunlara kendimizce &ccedil;&ouml;z&uuml;m yolları &ouml;nermeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>Kavmiyet&ccedil;ilik</strong></p>\n\n<p>\n	Kavmiyet&ccedil;ilik ya da nasyonalizm aynı ırktan gelen bir grup insanın doğal olarak oluşturdukları topluluğa verilen isimdir. Kavmiyet&ccedil;iliğin bir &ccedil;eşidi olan milliyet&ccedil;ilik daha &ccedil;ok Fransız devriminden sonra siyaset felsefesinin ilgi alanına girmiş ve ırk temelli bir sosyal &ouml;rg&uuml;tlenme anlamında kullanılmaya başlanmıştır. Burada din gibi &ouml;nemli bir sosyal ve ilahi unsur bu birliğin dışında bırakılarak sadece maddi bir unsur olan ırk, dil ve toprak ekseninde bir birlik oluşturulmaya başlanır. Yani burada insanlar artık aynı inan&ccedil;lara sahip oldukları i&ccedil;in birlikte değildirler. Ve bu y&uuml;zden de kavmiyet&ccedil;ilik fikri &uuml;mmet&ccedil;ilik fikrinin karşısında bulunur. Zira &uuml;mmet farklı ırk ve kavimlerden olsalar da aynı değerle ve inan&ccedil;lara sahip olan insanların oluşturduğu &ccedil;oğulcu bir sosyal &ouml;rg&uuml;tlenme modeline karşılık gelir. Oysa kavmiyet&ccedil;ilik bunun tam karşıtıdır. G&uuml;n&uuml;m&uuml;zde pek &ccedil;ok M&uuml;sl&uuml;manın bu vir&uuml;s&uuml; kalplerinde taşıdıklarını s&ouml;ylemek zorundayız. Bu y&uuml;zden de M&uuml;sl&uuml;manlar ge&ccedil;mişteki ihtişamlarını unutmuş ve b&ouml;l&uuml;k p&ouml;r&ccedil;&uuml;k olarak b&uuml;t&uuml;n azamet ve heybetlerini kaybetmişlerdir. Kavmiyet&ccedil;ilik fikrinin bir sonucu olarak toplumların birliği ve &uuml;st&uuml;nl&uuml;ğ&uuml; de ekonomik, sosyal ve siyasi gibi somut şeylerle a&ccedil;ıklanmaya başlanmıştır. Oysa ge&ccedil;mişte durum bunun tam tersineydi. M&uuml;sl&uuml;manların İslamın birleştirici &ccedil;ağrısına kulak vererek bir an &ouml;nce bu milliyet&ccedil;ilik d&uuml;ş&uuml;ncesinden kurtulmaları gerekmektedir. M&uuml;sl&uuml;manlar birbirinin kardeşidir ilkesini asla unutmamalı ve bunu pratikte uygulanır hale getirmelidirler. &Ccedil;&uuml;nk&uuml; İslamda kardeşli sadece dindedir başka herhangi bir şeyde değil.</p>\n\n<p>\n	<strong>İslam d&uuml;şmanlarını M&uuml;sl&uuml;manlara nispetle &ccedil;okluğu ve M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmek i&ccedil;in yaptıkları &ccedil;alışmalar</strong></p>\n\n<p>\n	Bildiğimiz gibi İslam dini kendisinden &ouml;nceki b&uuml;t&uuml;n dinleri nesih etmiş ve bir anlamıyla onların şerri h&uuml;k&uuml;mlerini miatları dolduğu gerek&ccedil;esiyle ortadan kaldırmıştır. İşte bu y&uuml;zden İslam geldikten sonra onun ilahi mesajını kabul etmek istemeyen &ouml;nceki dinlere mensup olan b&uuml;t&uuml;n insanlar İslam ve M&uuml;sl&uuml;manlara d&uuml;şman kesildiler. Buna bir de M&uuml;sl&uuml;manların &ccedil;ok kısa s&uuml;rede neredeyse d&uuml;nyanın yarısını fetih etmeleri ve gittikleri yerlerin hepsinde kalıcı olmaları ve oradaki yerli halkın sevgisini ve b&ouml;ylece de onların da M&uuml;sl&uuml;man olmalarına sebep olmaları eklenince İslam ve M&uuml;sl&uuml;manların d&uuml;şmanlarının sayısı daha da arttı. İşte İslam d&uuml;şmanları bu kinlerini İslam ve M&uuml;sl&uuml;manlara karşı kusabilmek i&ccedil;in ilk g&uuml;nden bu ayna &ccedil;eşitli hile ve tuzaklarla M&uuml;sl&uuml;manları birbirine d&uuml;ş&uuml;rmeye &ccedil;alışmaktadırlar. Tıpkı ilk M&uuml;sl&uuml;manların olduğu gibi g&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manlarının da İslam d&uuml;şmanlarının bu hile ve tuzaklarına karşı uyanık olmaları ve bunların &ouml;n&uuml;ne ge&ccedil;ilebilmesi i&ccedil;in tam bir işbirliği i&ccedil;inde &ccedil;alışmalıdırlar. Zira İslam d&uuml;şmanlarını hi&ccedil;bir şey M&uuml;sl&uuml;manların birliği kadar korkutamaz. Zaten Kuran da eğer bir ve birlik olursanız d&uuml;şmanlarınızın kalbine sizin korkunuzu yerleştiririz demiyor mu? Başka bir deyişle İslam d&uuml;şmanlarının oyun ve hilelerini bozmanın tek ve en etkili yolu M&uuml;sl&uuml;manların Allahın ipine yani Kurana sımsıkı sarılarak tam bir birlik ve vahdet i&ccedil;erisinde bulunmalarıdır.</p>\n\n<p>\n	Hz. peygamber d&ouml;neminde bile İslam d&uuml;şmanlarının var g&uuml;&ccedil;leriyle M&uuml;sl&uuml;manların zihnini bulandırmaya &ccedil;alıştıklarını biliyoruz. Hatta bu hile ve tuzaklardan bazılarına Kuranda bile işaret edilmiştir. Kuranın şahitliğiyle bizler o d&ouml;nemde bazı m&uuml;şrik ve m&uuml;nafıkların &ouml;nce g&ouml;stermelik olarak M&uuml;sl&uuml;manmış gibi g&ouml;r&uuml;nd&uuml;kleri akşam olmadan ise İslamda bir numara yokmuş diye s&ouml;ylenerek dinden &ccedil;ıkmışlardır. Bunlar b&ouml;ylece M&uuml;sl&uuml;manları inan&ccedil;ları konusunda ş&uuml;pheler i&ccedil;erisine sokmaya &ccedil;alışmışlardır. Bundan başka farklı dinlere mensup olan insanlar g&ouml;r&uuml;n&uuml;şte M&uuml;sl&uuml;man g&ouml;r&uuml;nerek İslamı i&ccedil;eriden yıkmaya &ccedil;alışmışlardır. Bunların en b&uuml;y&uuml;k silahları İslamdan &ouml;nce sahip oldukları inan&ccedil;ları bir şekilde İslama sokmaya &ccedil;alışmalarıydı. Neyse ki sahabe, tabiin ve onlardan sonra gelen b&uuml;y&uuml;k İslam &acirc;limleri ve imamlar bu t&uuml;r hilelere karşı uyanık olmuş ve &ccedil;ok b&uuml;y&uuml;k bir tahrifatın yaşanmasının &ouml;n&uuml;ne ge&ccedil;mişlerdir. Ge&ccedil;miş nesillerin bu başarısından dolayı Allaha ne kadar ş&uuml;k&uuml;r etsek sanırım azdır. &nbsp;</p>\n\n<p>\n	<strong>Fitnecilik</strong></p>\n\n<p>\n	Aşağıda M&uuml;sl&uuml;manlar arasında fitne &ccedil;ıkarmak i&ccedil;in başvurulan bazı y&ouml;ntemleri sayacağım: bunlardan biri fitne &ccedil;ıkarabilecek kitap ve yayınların M&uuml;sl&uuml;manlar arasında dağıtılmasıdır. Nerden ve kimler tarafından yazıldıkları &ccedil;oğunlukla bilinemeyen bu tarz yayınlar pek &ccedil;ok yanlış anlamaya sebep olmaktadır. Maalesef bazı vahabiler de bazen bu &ccedil;irkin işlere alet olmaktadırlar. M&uuml;sl&uuml;manlar arasında fitne ve f&uuml;cura sebep olan etkenlerden biri de bazı M&uuml;sl&uuml;manların kendi akıllarına haddinden fazla g&uuml;venerek yeterince hazırlık yapmadan dini konularda kendi g&ouml;r&uuml;şleriyle a&ccedil;ıklama yapmaları ve reylerinin doğru olduğunda haddinden fazla ısrarcı olmalarıdır. B&ouml;ylece &ccedil;ok &ouml;nemli olan dini konularda ehliyet sahibi olup olmadığına bakmadan herkes ileri geri konuşmaya başlamakta ve maalesef bazı cahil M&uuml;sl&uuml;manlarda bunların arkasından gitmektedirler. Bu da İslam k&uuml;lt&uuml;r&uuml;n&uuml;n b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; tehlikeye atmaktadır. Bunlar sanki İslamın hi&ccedil; muhkem ayet ve h&uuml;k&uuml;mleri yokmuş gibi dini her konuyu tam bir belirsizlik alanına &ccedil;ekmektedirler. Bunlara g&ouml;re her kes istediği gibi Kuran ve S&uuml;nneti yorumlayabilir ve bu yorumlar arasında herhangi birisi lehine hakemlik de yapılamaz. Yani bunların hepsi aynı oranda doğrudurlar.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar arasında fitne ve fesada sebep olan durumlardan biri de bazılarının apa&ccedil;ık hakikat karşısında mezhep&ccedil;ilikten kaynaklanan bir inat ve gurur i&ccedil;erisine girmeleridir. Maalesef bu durum M&uuml;sl&uuml;manlar arasında ve &ouml;zelliklede İslami mezhepler arasında sağlıklı ve makul bir diyalog meydana gelmesine engel olmaktadır. Bir an &ouml;nce bu inat ve gurur halinden uzaklaşarak tam bir tevazu i&ccedil;erisinde M&uuml;sl&uuml;manların birbirlerine karşı anlayışlı ve hoşg&ouml;r&uuml;l&uuml; davranmaları gerekmektedir. Bu a&ccedil;ıdan da ilk nesil M&uuml;sl&uuml;manlar arasında bizler i&ccedil;in yararlanılacak &ccedil;ok g&uuml;zel &ouml;rnekler bulunmaktadır. Bu y&uuml;zden bizler &ouml;zellikle ilk M&uuml;sl&uuml;manların aralarındaki ayrılık ve anlaşmazlıkları &ccedil;&ouml;zmek i&ccedil;in kullandıkları y&ouml;ntemleri &ouml;ğrenmemiz arından da aynı y&ouml;ntemleri kullanarak birbirimizle sağlıklı bir diyalog zemini oluşturmamız gerekir.</p>\n\n<p>\n	<strong>Kin ve &ccedil;ekememezlik</strong></p>\n\n<p>\n	Bazı din adamları kin ve nefretleri y&uuml;z&uuml;nden ateşe su d&ouml;keceklerine maalesef benzin d&ouml;kerek M&uuml;sl&uuml;manlar arasındaki ihtilafların daha da artmasına sebep olmaktadırlar. Buna &ouml;rnek olarak Kevserinin s&ouml;zlerini verebiliriz: farz ve &ccedil;evresindeki toprakla sefavilerden bu yana daima ğulat yani aşırı Şiilerle dolu olmuştur. Ve bunlar her zaman savaş ve şiddet yanlısı bir tavır i&ccedil;erisindedirler. Onlar ehlis&uuml;nneti o diyarlardan s&uuml;rd&uuml;ler ve orada onlarla birlikte yaşamalarına izin vermediler. Ve bu y&uuml;zden bu topraklarda ehlis&uuml;nnetten geriye pek bir şey kalmamıştır. Nadir şah m&uuml;nazara yoluyla bunlarla bir &ccedil;eşit birlikte yaşama ortamı oluşturmaya &ccedil;alıştı. Ama &ccedil;ok ge&ccedil;meden oluşmalarında siyasetin &ccedil;ok etkili olduğu mezhepler &uuml;zerinde ilmi tartışmaların hi&ccedil;bir etkisi olmadığı anlaşıldı. B&uuml;y&uuml;k &acirc;lim Kevserinin bu s&ouml;zlerine katılabilmek m&uuml;mk&uuml;n değildir. Ancak sanırım kendisi Emeviler ve Abbasiler d&ouml;neminde sistematik olarak Şiilerin nasıl imha edildiklerini &ccedil;ok iyi bilmektedir. Bu y&uuml;zden bu konuda daha fazla şey s&ouml;yleme gereği duymuyoruz.</p>\n\n<p>\n	<strong>Nefsan&icirc; heva ve heveslerin peşine takılmak</strong></p>\n\n<p>\n	Genel olarak İslam birliği ve &ouml;zel olarak da İslami mezhepler arasındaki yakınlaşmayı engelleyen unsurlardan biri de akıl ve sağduyu yerine insanların &ouml;zelliklede yetki makamında olanların heva ve heveslerine ve dahi kişisel &ccedil;ıkarları uğruna bu hayat bahşedici &ccedil;abaya karşı &ccedil;ıkmalarıdır. &Ccedil;&uuml;nk&uuml; insan heva ve heveslerine tabi olduğunda farkında olsun ya da olmasın akıl ve sağduyudan tedrici olarak uzaklaşır ve sonunda da niyetinin tam tersi bir yerde kendisini buluverir. Bu y&uuml;zden hikmet ve akla tabi olarak vahyin ışığında M&uuml;sl&uuml;manların birbirlerine yaklaşması gerekir. Bu etken kadar &ouml;nemli olan diğer bir sebepte M&uuml;sl&uuml;manlar arasında bulunan cehalet ve gaflettir. Maalesef M&uuml;sl&uuml;manlar neyin kendi &ccedil;ıkarlarına ve neyinde zararlarına olduğunun teşhisi noktasında &ccedil;ok i&ccedil; a&ccedil;ıcı bir durumda değiller. Burada iki boyutlu bir cehalet ve gafletle karşı karşıya bulunmaktayız. &Ouml;ncelikle M&uuml;sl&uuml;manlar nasıl bir dine tabi oldukları noktasında tam bir k&ouml;r cehaleti i&ccedil;erisinde bulunmaktadırlar. İkinci olarak da hem tabi oldukları mezhep hem de karşı oldukları İslami mezhep hakkında hemen hi&ccedil;bir şey bilmemektedirler. Sorulduğunda s&ouml;ylenebilecek şeyler kulaktan dolma birka&ccedil; hurafe ve sa&ccedil;malıktır hepsi bu. Ki bunlarda k&uuml;lt&uuml;rleri ve g&uuml;nl&uuml;k yaşamlarının bir par&ccedil;ası haline geldiği i&ccedil;in artık bunlardan kurtulabilmeleri &ccedil;ok ama &ccedil;ok zor olmaktadır. İlk emir oku olan bir kitaba mensup olan M&uuml;sl&uuml;manların b&ouml;yle bir durum i&ccedil;erisinde bulunmaları asla kabul edilemez. Vaktiyle d&uuml;nyaya b&uuml;y&uuml;k bir medeniyet kazandırmış insanların torunları olarak M&uuml;sl&uuml;manlar bir an &ouml;nce kendilerini toparlamalıdırlar.</p>\n\n<p>\n	Burada kısaca isimlendirip a&ccedil;ıkladığımız bu unsurlar ne yazık ki İslami mezheplerin yakınlaşması &ouml;n&uuml;nde bulunan engellerin tamamı değildir. Bunların tamamını saymak ne yazık ki bu sayfalara sığmaz. Mesele İslami mezhepler arasında bulunan ve pek &ccedil;ok soruna sebep olan yanlış anlaşılmalardan biri de şianın Kuranın tahrif edildiğine inandığına dair buluna ve kasıtlı olarak yaygınlaştırılan asılsız s&ouml;ylentidir. Bu t&uuml;r temelsiz iddialar y&uuml;z&uuml;nden defalarca sorularla karşı karşıya kalmaktayız. Aynı şekilde şialar arasında da ehlis&uuml;nnetle ilgili pek &ccedil;ok asılsız inan&ccedil; ve kanı bulunmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan kurtuluş yolu, İslamın ilk emrine yani kutsal kitabımız olan Kuranın ilk emir olan &ldquo;okuya&rdquo; geri d&ouml;nmektedir. M&uuml;sl&uuml;manlar vahyin ışığını kendilerine rehber edinerek her t&uuml;rl&uuml; ilmi alanda faaliyet g&ouml;stermekten ka&ccedil;ınmamalıdırlar. Vaktiyle d&uuml;nyaya ilim ve k&uuml;lt&uuml;r yaydıklarını unutmamalıdırlar. Ge&ccedil;mişleri hakkında sağlıklı bir bilgi &ccedil;ağımız M&uuml;sl&uuml;manında eksik olan &ouml;zg&uuml;ven sorunun aşılmasında b&uuml;y&uuml;k yardımı olacaktır. O y&uuml;zden M&uuml;sl&uuml;manların bir an &ouml;nce İslamın &ouml;ng&ouml;rd&uuml;ğ&uuml; makul diyalog zeminine geri d&ouml;n&uuml;p tarihi misyonlarını sahiplenmelidirler.</p>','Vahdetin Zorlukları ve Diyalog Yöntemi','','publish','closed','open','','vahdetin-zorluklari-ve-diyalog-yontemi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3108',0,'post','',0),(3109,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Bazılarına g&ouml;re, İslam&rsquo;ın ilk yıllarından bu yana olduk&ccedil;a fazla zaman ge&ccedil;tiğinden &ccedil;ağımızda mezhep ve imamet konusunda konuşmanın bir anlamı yoktur. Hatta zarar ve ziyan vericidir.</p>\n\n<p>\n	Zira bu konular y&uuml;zyıllar &ouml;nce yaşanmış ve kapanıp gitmiştir. Peygamberden sonra halife ve yerine ge&ccedil;ecek kişinin kim olduğu ve kim olmalıydı? Acaba Hz. Ali mi, yoksa Ebu Bekir mi? gibi konular &ccedil;ağımızda faydasız, hatta belki bu konular bu zamanda fitne, kavga, kin ve nefretin oluşmasına sebep olmaktadır. Başka bir ifadeyle mezhepler arası vahdet ve yakınlaşmaya ivedilikle ihtiya&ccedil; duyulan bu zamanda, neden ihtilaf yaratıcı b&ouml;yle konular g&uuml;ndeme getirilmektedir?</p>\n\n<p>\n	Biz, burada y&uuml;ce Allah&rsquo;ın l&uuml;tf&uuml; ile bu &ccedil;ağda imamet konusunun fayda ve eserlerine değineceğiz.&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	<strong>1- Vahdetin Hakikati</strong></p>\n\n<p>\n	Vahdet konusuna olduk&ccedil;a &ouml;nem verildiğinden &ouml;ncelikle bu kelimenin ger&ccedil;ek mefhumuna bir g&ouml;z atalım: bir birine feda edilemeyecek ve kendi yerlerinde &ouml;nem verilmesi gereken iki terim ve başlık olan şu iki noktaya dikkat etmemiz gerekmektedir: Birisi İslam &uuml;mmetinin vahdeti ve b&uuml;t&uuml;nl&uuml;ğ&uuml; &ouml;tekisi ise İslam&rsquo;ın &ouml;z&uuml;n&uuml;n korunmasıdır.</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz t&uuml;m M&uuml;sl&uuml;manların bu hanif dinin korunması ve onun yayılması i&ccedil;in &ccedil;aba sarf etme g&ouml;revi vardır. Dolayısıyla her kesin bu yolda ağır mesuliyeti vardır. &Ouml;te yandan İslam&rsquo;ın temellerini yıkmak ve ortadan kaldırmak i&ccedil;in &ccedil;alışan İslam d&uuml;şmanları M&uuml;sl&uuml;manların ortak d&uuml;şmanlarıdır. Dolayısıyla M&uuml;sl&uuml;manlar birlik olarak İslam ve M&uuml;sl&uuml;manların korunması i&ccedil;in &ccedil;aba sarf etmek zorundadırlar. Ancak bu o anlama gelmiyor ki &ouml;teki g&ouml;revlerimizden sarfı nazar edip, İslam&rsquo;ın tartışmasız hakikatlerini beyan etmekten el &ccedil;ekelim. Asla vahdet ve birlik konusunu ilke ve ama&ccedil; karar kılarak İslam&rsquo;ın hakikatlerini fer&rsquo;i sayıp, ona feda etmemeliyiz. Bilakis tam tersi, eğer İslam, M&uuml;sl&uuml;manlar arası birlik ve vahdeti vurgulamışsa dinin korunması ve muhafazası i&ccedil;in bunu emretmiştir. Hal b&ouml;yle iken &ldquo;vahdet&rdquo; konusuna olduk&ccedil;a fazla &ouml;nem verip din ve mezhebin bazı ilkelerinden el &ccedil;ekmek veya bu konuyu savunmak i&ccedil;in yersiz gerek&ccedil;eler &ouml;ne s&uuml;rmek m&uuml;mk&uuml;n olabilir mi?</p>\n\n<p>\n	Tarih ve Peygamber efendimizin (s.a.a) siyeri bu konunun en b&uuml;y&uuml;k şahidi ve teyit edicisidir. Peygamber efendimiz (s.a.a) &Uuml;meyye oğullarının Hz. Ali (a.s) ve Haşim oğullarıyla muhalif olduğunu ve bir grup insanın asla Hz. Ali&rsquo;nin vel&acirc;yeti ve sultası altına girmeyeceğini ve onun imametini asla kabul etmeyeceğini bilmesine rağmen, bu konuyu hak ve hakikatin beyan edilmesine feda etmemiş ve Hz. İmam Ali&rsquo;nin vel&acirc;yet ve imametini a&ccedil;ıklamıştır. Bil&acirc;kis 23 yıllık bi&rsquo;set d&ouml;neminde her nerede ve her ne şekilde m&uuml;mk&uuml;n olduğunda imam Ali&rsquo;nin (a.s) imamet ve vel&acirc;yetini insanlara a&ccedil;ıklamıştır. H&acirc;lbuki kesin olarak &ouml;l&uuml;m&uuml;nden sonra bu konuda ihtil&acirc;f edeceklerini biliyordu. Bil&acirc;kis bu ihtil&acirc;f imam Mehd&icirc;&rsquo;nin (Allah zuhurunu &ccedil;abuklaştırsın) zuhuruna kadar devam edecektir. Peygamber efendimiz (s.a.a) Hz. Ali&rsquo;nin imameti konusunda kıyamet g&uuml;n&uuml;ne kadar ihtil&acirc;f olacağını bilmesine rağmen neden bu kadar Hz. Ali&rsquo;nin vel&acirc;yeti konusuna vurgu yapmıştır? &Ouml;yle ki hatta Gadir-i Hum g&uuml;n&uuml; t&uuml;m ş&uuml;phe ve teredd&uuml;tlerin ortadan kaldırılması i&ccedil;in Hz. Ali&rsquo;nin elini kaldırarak herkese Hz. Ali&rsquo;nin vel&acirc;yetine verdiği &ouml;nemi g&ouml;stermiştir.</p>\n\n<p>\n	Burada net bir bi&ccedil;imde ortaya &ccedil;ıkmaktadır ki hak ve hakikatin a&ccedil;ıklanması asıldır ve hi&ccedil;bir durumda ondan sarfı nazar edilmemelidir. Hatta bu hakikatlerin a&ccedil;ıklanması M&uuml;sl&uuml;manlar arasında iki safın a&ccedil;ılmasına ve iki grubun oluşmasına sebep olsa bile. Ancak bu M&uuml;sl&uuml;manların bir birine canına d&uuml;şmesi ve bir birlerini ortadan kaldırmaları anlamında değildir. Bilakis kendi d&uuml;ş&uuml;ncelerini beyan ederek, bir birlerine tahamm&uuml;l etmeleri ve g&uuml;zel bir dille kendi d&uuml;ş&uuml;ncelerine tabi olmaları istenmelidir. Aynı zamanda ortak d&uuml;şmandan gaflet edilmemelidir. İmam H&uuml;seyin&rsquo;in (a.s) kıyamı da bizim iddiamıza g&uuml;zel bir delil ve şahittir. Zira Hz. H&uuml;seyin (a.s), kıyamının iki grup arasında niza ve tartışmalara sebep olacağını bilmesine rağmen asla M&uuml;sl&uuml;manların ittihadından dolayı emri bil maruf ve nehyi anil m&uuml;nker aslından &ouml;d&uuml;n vermemiştir.</p>\n\n<p>\n	İmam Ali&rsquo;nin (a.s) siyer ve y&ouml;ntemi de bu konuya şahitlik etmektedir. Zira bazılarına g&ouml;re Hz. Ali Talha, Z&uuml;beyr ve Muaviye&rsquo;ye yersiz bazı imtiyazlar vererek &ldquo;Cemel&rdquo; ve &ldquo;Sıffın&rdquo; savaşlarını engelleyebilirdi. Ve bununla M&uuml;sl&uuml;manlar arasında oluşabilecek ihtilafların &ouml;n&uuml; alınır ve binlerce kişi bu konuda &ouml;lmemiş olurdu. Ancak Hz. Ali (a.s) asla İslam&rsquo;ın asıllarından, hak, hakikat ve İslam şeriatından &ouml;d&uuml;n vermemiş ve bu hakikatlere g&ouml;z yummamıştır.</p>\n\n<p>\n	Dolayısıyla &ldquo;vahdet&rdquo; kavramının hakikati, daha doğru tabiriyle &ldquo;ittihad&rdquo;ın anlamı; kendi kesin ve kati inan&ccedil;larını koruyarak, ortak d&uuml;şmanların karşısında birlikte hareket ederek d&uuml;şmanlardan gaflet etmemek anlamındadır. Ayrıca bunun anlamı bilimsel ve taassuptan uzak m&uuml;nazara ve tartışmalardan uzak olmak anlamında değildir. Bunların t&uuml;m&uuml; ger&ccedil;ekte İslam şeriatının korunması anlamındadır.</p>\n\n<p>\n	Bundan dolayıdır ki imam Ali (a.s) Sıffın savaşının en şiddetli olduğu saatlerde namaz vaktinin girip girmediğini sormakta, ona cevaben savaşın ortasında ne namazı? Diyenlere verdiği cevapta ş&ouml;yle buyurmaktadır: &ldquo;Biz, namazın ikame edilmesi dışında mı savaşıyoruz? Dolayısıyla hi&ccedil;bir zaman hedefi vesileye feda etmemeliyiz.</p>\n\n<p>\n	El Ezher &Uuml;niversitesi rekt&ouml;r yardımcısı ve İslam mezhepleri arasında diyalog komitesi başkanı Şeyh Muhammed Aşur, bu konuda &ccedil;ok doğru a&ccedil;ıklamalarda bulunmuştur. Şeyh Aşur, ş&ouml;yle s&ouml;ylemektedir: &ldquo;İslam mezhepleri arasında takrip d&uuml;ş&uuml;ncesinden maksat, t&uuml;m mezheplerin bir yapılması ve kendi mezheplerinden el &ccedil;ekilmesi değildir. Bu takrip d&uuml;ş&uuml;ncesini boşluğa &ccedil;ekmekten başka bir şey değildir. Takrip, bilimsel bahis ve m&uuml;nazara payesinde olmalıdır. B&ouml;ylelikle bu bilimsel silahla hurafelerle m&uuml;cadele edilmeli ve her mezhebin bilim adamları bilimsel bahislerle bilgilerini bir birlerine sunmalı, b&ouml;ylelikle sakin bir ortamda m&uuml;nazaralar edilerek g&uuml;zel sonu&ccedil;lar alınmalıdır.&rdquo;[1]</p>\n\n<p>\n	&nbsp;Her mezhep ehli m&uuml;şterek noktalara bakışlarıyla evrensel bir toplumda yaşamak i&ccedil;in gereken birlikteliği sağlayacaktır. İhtil&acirc;flı noktalara bilimsel ve tahkik i&ccedil;erikli kalıplarda bakılırsa da, başkalarının d&uuml;ş&uuml;nce ve g&ouml;r&uuml;şlerine ulaşmak i&ccedil;in &ccedil;aba ve bilimsel araştırmaların yapılmasına sebep olunacaktır.</p>\n\n<p>\n	Taassupların nefyedilmesi hakikatlerden el &ccedil;ekmek anlamında değildir. Bilakis inan&ccedil; ilkelerinin bilimsel ve uzmanlık payesine oturtmak anlamındadır. Bu hem araştırma ve tahkik konusunda hem de diyalog ve s&ouml;yleşi konusunda ge&ccedil;erlidir. B&ouml;ylelikle bu d&uuml;ş&uuml;nsel d&uuml;zende mezhep taraftarlarının yolları, hoşg&ouml;r&uuml; ve huşunet ortamlarından uzak bir bi&ccedil;imde şekillenmiş olacaktır.</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	[1] &mdash; Takrip d&uuml;ş&uuml;ncesini okumak, İskenderi, s. 32</p>','İmamet ve İslâmî Vahdet  - 1','','publish','closed','open','','imamet-ve-islami-vahdet-1','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3109',0,'post','',0),(3110,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Vahdet her şeyi kapsar. Tevhit Arap&ccedil;ada&nbsp; وحد، یوحد، توحیداً kelimelerinin mastarı veya fiil ismi olup hareketten ari bir mahiyete sahiptir. Başka bir ifade ile tevhit; isim ve fiilden değişim olup ayrılık ve tefrikadan birliğe doğru giden yani hareketten sebata doğru bir yol izleyen bir s&uuml;re&ccedil;tir.</p>\n\n<p>\n	Arap ve İslam d&uuml;nyasında itici ve &ccedil;ekici bir&ccedil;ok etmen vardır. Eğer merkezi yapı g&uuml;&ccedil;l&uuml; olursa Afrika ve Asya&rsquo;daki haşiyeyi etrafında toplar. Keza eğer merkezi yapı zayıf olursa haşiye ve etraflar kendisinden uzaklaşıp başka bir merkezin &ccedil;ekim alanına girer. İ&ccedil;inde bulunduğumuz durumda İslam ve Arap halkları Arap, K&uuml;rt, T&uuml;rk, Berberi, Afrikalı&hellip; diye farklı ırka dayalı ya da Şii ve Sunni&hellip; diye mezhebi k&uuml;&ccedil;&uuml;k devletlere ayrılmıştır. İ&ccedil;inde bulunduğumuz bug&uuml;n&uuml;n d&uuml;nyasında k&uuml;lt&uuml;r&uuml;n &ccedil;are olması amacıyla birlik i&ccedil;in k&uuml;lt&uuml;rel &ccedil;er&ccedil;evede tarihi araştırmaların yapılması bir zorunluluktur. Bug&uuml;n&uuml;n d&uuml;nyasında sadece Avrupa gibi muhafazakar g&uuml;&ccedil;ler birlik olmamışlardır. Bilakis d&uuml;nya; k&uuml;reselleşme, d&uuml;nyanın k&uuml;&ccedil;&uuml;k bir k&ouml;ye d&ouml;n&uuml;şmesi, irtibatlar alanındaki devrim, tek kutuplu sistemin bitişi ve medeniyetler &ccedil;atışmasıyla bir t&uuml;r birlik oluşmuştur.</p>\n\n<p>\n	Her ne kadar Arap &Uuml;lkeleri Birliği ve buna bağlı kurumlar veya İslami İşbirliği Konferansı gibi b&ouml;lgesel işbirlikleri; iki taraflı muahedeler veya b&ouml;lgesel işbirliği şuraları ya da komşu &uuml;lkeler arasında işbirliği komisyonları ve hatta b&ouml;lgesel kurumlar arasındaki işbirlikleri &ouml;nemli olsa da bunların etkileri &ccedil;ok sınırlıdır. Zira bu etki sadece devletler ve h&uuml;k&uuml;metler ile sınırlı olup halklar bazında bir etkisi faydası g&ouml;r&uuml;nmemektedir.</p>\n\n<p>\n	Arap &uuml;lkelerine yolculuk yapması yasak olanların listesindeki isimler her g&uuml;n artmakta ve Arap &uuml;lkeleri diğer Arap &uuml;lkelerinin vatandaşlarına karşı davranışları her g&uuml;n biraz daha k&ouml;t&uuml; olmaktadır. Bu durum hatta ikili ilişkilerin bitmesine veya ortak sınırların kapatılmasına, iki &uuml;lke arasında &ccedil;atışmaların olmasına ve bir &uuml;lkenin komşusu olan diğer &uuml;lkenin i&ccedil; işlerine karışmasına kadar varmıştır. Bu ortamda Arap &Uuml;lkeleri Ortak Askeri Savunma Paktının hi&ccedil;bir değeri yoktur. İsrail&rsquo;in Filistin&rsquo;e saldırıları her g&uuml;n artmaktadır. Aynı şekilde Amerika&rsquo;nın Irak işgali yıllardır devam etmektedir.</p>\n\n<p>\n	G&ouml;r&uuml;n&uuml;şe g&ouml;re Siyasi, Ekonomik ve Askeri &ccedil;&ouml;z&uuml;mlerin bu oyundaki hisseleri &ccedil;ok azdır. Geriye sadece vicdan, tarih, k&uuml;lt&uuml;r ve gelecek hakkındaki ortak korku ve &uuml;mitler kalmaktadır. Bir millet askeri alanda yenilebilir veya siyasi ve ekonomik alanda yetersiz kalabilir ama k&uuml;lt&uuml;r ve edebiyat alanında ayakları &uuml;zerinde durup şiir, sanat ve hatta g&uuml;zel sanatlarda yeni şeyler &uuml;retebilir.</p>\n\n<p>\n	Eskiden beri Arap-İslam tarihinin vahdeti ile aşinayız. B&uuml;t&uuml;n Arap &uuml;lkelerinde ve İslam d&uuml;nyasında tarihi kaynaklar ve bunun teorik &ccedil;er&ccedil;evesi ile &ouml;l&ccedil;&uuml;t&uuml;n&uuml; bilmekteyiz. B&uuml;t&uuml;n bunlar İslam&rsquo;ın ortaya &ccedil;ıkıp yayılmasıyla başlamıştır. D&ouml;rt halife d&ouml;neminden sonra ortaya &ccedil;ıkan Emeviler, Abbasiler, Osmanlılar, Fatımiler, Eyubiler, Senhaciler ve Meriniler diye sınıflandırılan devletlerin kaynakları birdir. B&uuml;t&uuml;n bu devletlerin ve &uuml;lkelerin tarihi seyirleri ve tarihi d&ouml;nemleri aynıdır. İslam medeniyetinin altın &ccedil;ağından İbni Haldun&rsquo;a kadar olan d&ouml;nem, İbni Haldun&rsquo;dan sonra şerh ve &ouml;zetlerin yazıldığı d&ouml;nemden dini reformlar d&ouml;nemine kadar ve iki y&uuml;z yıl &ouml;nce ortaya &ccedil;ıkan Arap hareketlerinden &ouml;nce ve sonraki d&ouml;nemden bug&uuml;ne kadar olan d&ouml;nem b&uuml;t&uuml;n İslam d&uuml;nyasının yaşadığı ortak tarihi seyirlerdir. Şimdi tekrar dini reformlar i&ccedil;in faaliyetler başlamıştır ki bu da reform projelerinin tekrar ele alınması, &uuml;lkelerin ve halkların bağımsızlığı i&ccedil;in m&uuml;cadele, toplumsal adalet, halkın birliği ve gelişim i&ccedil;in milyonların harekete ge&ccedil;irilmesinden ibarettir.</p>\n\n<p>\n	Peygamberin sahabelerinden, doğunun fatih rehberlerinden, kuzeyli kahramanlardan, Şam&rsquo;da Halit bin Velit&rsquo;ten ve batıda Afrika&rsquo;yı ge&ccedil;ip Avrupa&rsquo;ya ulaşan Tarık bin Ziyad&rsquo;tan bug&uuml;n bile insanlar ilham almaktadırlar. İnsanlar g&uuml;&ccedil;s&uuml;zl&uuml;klerinde, zorluklarında ve zul&uuml;m karşısında mazlum olduklarında Selahattin Eyubi&rsquo;yi hatırlamaktadırlar.</p>\n\n<p>\n	Herkes Arap d&uuml;nyasının bug&uuml;n&uuml; ve yarını hakkında sorular sormaktadır. Cevap ise bug&uuml;n&uuml; ve geleceği tahlil etmekte değil, ge&ccedil;mişte yatmaktadır. Ge&ccedil;miş bug&uuml;nden daha &ccedil;ok hissedilmektedir. Gelecek de Allah&rsquo;ın elindedir ve halklarımız bunu bu şekilde kabul etmektedir. &ldquo;<strong>Zikri biz indirdik, onu koruyacak olan da biziz&rdquo;</strong> Bu &uuml;mmet risaletin kendileri i&ccedil;in tamamlandığı en iyi &uuml;mmettir ve n&uuml;b&uuml;vvet bu &uuml;mmet i&ccedil;inde son bulmuştur. Ortak tarihi sadece hatırlamakla ve ortak k&ouml;kler bulmakla canlandıramayız. Bilakis tecziye tehlikesine karşı kendisini koruyan ortak k&uuml;lt&uuml;r&uuml;n temel esaslarına tevecc&uuml;h etmemiz gerekir. İslami mezhepler her yerde vardır. Afrika&rsquo;da Sunni, Şii, Ebazi, D&uuml;rzi, Ahmedi ve Asya&rsquo;da Sunni, İmami ve İsmaili mezheplerinin bir&ccedil;ok taraftarı vardır. Batıda ise farklı isimler altında fıkhi mezhepler vardır. Batı Arap &uuml;lkelerinde Maliki, Mısır&rsquo;da Şafii, Irak&rsquo;ta Hanifi ve Sudan&rsquo;da Mehdeviye mezhepleri g&ouml;ze &ccedil;arpmaktadır. M&uuml;sl&uuml;man Alimler arasında hem Araplar hem de Acemler vardır. Kindi Arap&rsquo;tı, Farabi T&uuml;rk&rsquo;t&uuml;, İbni Sina ve Razi İranlıydılar.</p>\n\n<p>\n	Tasavvuf ve irfan İslam &uuml;mmetini birleştiren bir fakt&ouml;rd&uuml;r. Ebu&rsquo;l-Abbas el-Mersi ve Bedevi Mısır ile Mağrip. Abdulgani Nablusi Şam ile Mısır halkı, Nakşibendi T&uuml;rkiye ile Orta Asya halkları arasında birlik k&ouml;pr&uuml;s&uuml; oldu. Keza Mevlevilik İran ve Batı, Ticanilik ve Mehdeviyelik Sudan ve Afrika halklarını birleştirdi. &Uuml;mmetin dağılmasından ve halkların g&uuml;&ccedil;s&uuml;z d&uuml;şmesinden sonra zikir halkaları her yerde birlik ruhu meydana getirdi.</p>\n\n<p>\n	Kur&rsquo;an, hadis, siyer ve fıkıh gibi nakli ilimler dini k&uuml;lt&uuml;r mahlasıyla İslam d&uuml;nyasının b&uuml;t&uuml;n k&uuml;t&uuml;phanelerde ve mescitlerde ders programı olarak g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.&nbsp;</p>\n\n<p>\n	Akli ve tabii ilimler bug&uuml;n bile &uuml;mmetin iftiharı olarak kabul g&ouml;rmektedir. Razi, Harezmi ve İbni Hayam İran&rsquo;da, Hasan bin el-Heysem Mısır&rsquo;da, Afıki End&uuml;l&uuml;s&rsquo;te, el-Mirsad kitabının yazarı Uluğbek Semerkant&rsquo;ta g&ouml;ze &ccedil;arpan şahsiyetlerdir. Razi&rsquo;nin, İbni Sina&rsquo;nın, İbni R&uuml;şt&rsquo;&uuml;n ve İbni Bitar&rsquo;ın tıbbı ve atarı &uuml;mmetin ortak ilmidir. Nitekim tefrikalar artıp topraklar birbirinden ayrıldıktan sonra &uuml;mmet ortak tarihi, k&uuml;lt&uuml;rel ve ilmi yeniliklerine y&ouml;neldiler.</p>\n\n<p>\n	Ortak k&uuml;lt&uuml;r&uuml;n ilk kaynağı tevhittir ve tevhit de sadece bir itikat değildir. Bilakis İslam &uuml;mmetinin sloganıdır. Tevhit; b&uuml;t&uuml;n milletler, k&uuml;lt&uuml;rler, &uuml;lkeler ve fırkalar arasında bir inan&ccedil;tır. Tevhid&rsquo;in fertler, topluluklar, &uuml;lkeler, &uuml;mmetler ve b&uuml;t&uuml;n insanlık &uuml;zerinde etkisi vardır.</p>\n\n<p>\n	Tevhit bir d&uuml;nya g&ouml;r&uuml;ş&uuml;d&uuml;r. Alemin k&ouml;kleri birdir, bir y&ouml;ne doğru hareket etmektedir ve tek bir bitişi vardır. Vahdet her şeyi kapsamaktadır. Tevhit Arap&ccedil;ada&nbsp; وحد، یوحد، توحیداً kelimelerinin mastarı veya fiil ismi olup hareketten ari bir mahiyete sahiptir. Başka bir ifade ile tevhit; isim ve fiilden değişim olup ayrılık ve tefrikadan birliğe doğru giden yani hareketten sebata doğru bir yol izleyen bir s&uuml;re&ccedil;tir.</p>\n\n<p>\n	Kelam ilmi uzmanları ve arifler buna &ldquo;şuhutta vahdet&rdquo; demişlerdir. Yani insanın &ccedil;elişkili ve farklı &ouml;l&ccedil;&uuml;tler karşısında d&uuml;nyayı bir tek olarak g&ouml;rmesidir. Bu vahdette insanın insanla ve ge&ccedil;miş ile gelecek arasında birlik vardır. Siyah ile beyaz, zengin ile fakir, g&uuml;&ccedil;l&uuml; ile zayıf ve y&ouml;neten ile y&ouml;netilen birdir.</p>\n\n<p>\n	Tevhit; fertten başlar ve i&ccedil; ile dış yetilere birlik bağışlar. B&ouml;ylece insan korku ve &ccedil;ekinmeden kurtulup kendi i&ccedil; d&uuml;nyasını d&uuml;ş&uuml;nmeye başlar. Keza iki y&uuml;zl&uuml;l&uuml;kten ve d&uuml;nyevi bağlılıklardan kurtulur ve s&ouml;ylediklerini inanarak s&ouml;ylediği gibi inan&ccedil;larını yalan ve yalakalıktan uzak dile getirir. &ldquo;Hakikatleri dile getirmeyen suskun şeytandır&rdquo; şiarına binaen yapmadığı şeyi s&ouml;ylemez ve s&ouml;ylemediği şeyi yapmaz.</p>\n\n<p>\n	Ferdi vahdetten sonra toplumsal vahdet gelir. B&ouml;ylece toplumsal sınıflar ortadan kalkar. Zira Sudan&rsquo;ın batısında, g&uuml;neyinde ve kuzeyinde m&uuml;şahede edildiği &uuml;zere zengin ile fakir arasında toplumsal tabakaların olduğu yerlerde ayrılıklar vardır. Keza doğu ve batı Arap &uuml;lkeleri ile İslam d&uuml;nyasının her yerinde zenginler ile fakirler arasında bir u&ccedil;urum meydana gelmiştir. Fakirler a&ccedil;lıktan ve değişik hastalıklardan dolayı &ouml;lmektedirler. İslam &uuml;lkelerinde yaşayan halklar eşit hukuklara sahip olmadıkları gibi kanun &ouml;n&uuml;nde de eşit değillerdir.</p>\n\n<p>\n	Toplumsal vahdetten sonra b&uuml;t&uuml;n alanları kapsayan &uuml;mmet vahdeti gelir. Buna Arap &uuml;mmeti veya İslam &uuml;mmeti de denilmektedir ki bu ikisi arasında hi&ccedil;bir &ccedil;elişki yoktur. İslam &uuml;mmetinin vahdeti siyasi vahdet olmak zorunda değildir. Bilakis hedeflerde vahdet, ortak menfaatler, uyum, işbirliği ve d&uuml;nya d&uuml;zeninde bağımsızlık da bir t&uuml;r vahdettir.</p>\n\n<p>\n	&Uuml;mmetin vahdetinden sonra beşeriyetin vahdeti gelir. Zira ister M&uuml;sl&uuml;man olsun ister gayrı m&uuml;sl&uuml;m olsun b&uuml;t&uuml;n insanlar tek bir &uuml;mmettir. İslam Yahudiliği, Hıristiyanlığı ve b&uuml;t&uuml;n ibrahimi dinleri kendisinde toplayan son dindir. Nitekim dini metinler her millete bir peygamberin g&ouml;nderildiğini s&ouml;ylemektedir. Dinin hedefi insanların hayatlarını, erdemlerini, servetlerini ve haysiyetlerini korumaktır. Bunlar i&ccedil;in birinin M&uuml;sl&uuml;man olmasına veya gayrı m&uuml;sl&uuml;m olmasına bakılmaz. İslam &uuml;mmeti insanlığın dayanağı ve eşitlik &ouml;l&ccedil;&uuml;t&uuml;d&uuml;r.</p>\n\n<p>\n	Tevhit k&uuml;lt&uuml;r&uuml; sadece bir akide veya tarih değildir. Bilakis pratik bir kazanım, tarihin kanunu ve bir toplum hareketidir. Nitekim tevhit, &uuml;mmeti tecziye ve ayrılıkla tehdit eden etkenlere karşı koruyan tek olgudur.</p>','İslam Dünyasının Kültür Birliği','','publish','closed','open','','islam-dunyasinin-kultur-birligi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3110',0,'post','',0),(3111,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	&nbsp;İran İslam Cumhuriyetinin uzun s&uuml;reli hedeflerinden biri Allah Resul&uuml; (s.a.a)&rsquo;in emrine binaen İslam d&uuml;nyasının &ouml;nde gelen d&uuml;ş&uuml;n&uuml;r ve aydınlarının daima dile getirdikleri İslam d&uuml;nyasında İslami vahdetin ger&ccedil;ekleşmesidir.</p>\n\n<p>\n	Kuşkusuz İslami vahdet bayraktarları arasında Şehit Mutahari&rsquo;nin &ouml;zel bir yeri vardır. Bundan &ouml;t&uuml;r&uuml; bu yazımızda &Uuml;stat Mutahari&rsquo;nin İslami vahdet hakkındaki d&uuml;ş&uuml;ncelerini ela almaya &ccedil;alışacağız.</p>\n\n<h2>\n	Vahdet</h2>\n\n<p>\n	Vahdet ve ittihat genel bir şekilde d&uuml;ş&uuml;nce ve fikir birliği olup ayrılıklardan sakınma anlamını ifade etmektedir. İnsanların vahdet ve birliği Kur&rsquo;an&rsquo;ın defalarca dillendirdiği &ouml;nemli hedeflerden biridir. Nitekim Allah&rsquo;u Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	كَانَ النَّاسُ أُمَّةً وَاحِدَةً İnsanlar tek bir &uuml;mmetti.</p>\n\n<p>\n	وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً aranızda bir sevgi ve merhamet var etti</p>\n\n<p>\n	إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ M&uuml;&rsquo;minler ancak kardeştirler.</p>\n\n<p>\n	وَاعْتَصِمُوا بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُوا Hep birlikte Allah&rsquo;ın ipine (Kur&rsquo;an&rsquo;a) sımsıkı sarılın. Par&ccedil;alanıp b&ouml;l&uuml;nmeyin. &nbsp;</p>\n\n<p>\n	Rivayetlerde de bu &ouml;nemli konu defalarca dillendirilmiştir:</p>\n\n<p>\n	&ldquo;Kim M&uuml;sl&uuml;manların cemaatinden ayrılırsa cahiliye &uuml;zeri &ouml;l&uuml;r.&rdquo; (Nehcu&rsquo;l-Fusahe, h. 2855)</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın eli cemaatledir, tefrikaya d&uuml;şmekten sakının.&rdquo; (Nehcu&rsquo;l-Belağa, hutbe. 127)</p>\n\n<h3>\n	Vahdetin Gereksinimi</h3>\n\n<p>\n	Bug&uuml;n&uuml;n d&uuml;nyasında yaşadığımız şartlar i&ccedil;inde İslami vahdeti olumlu karşılamayan hi&ccedil;bir M&uuml;sl&uuml;man yoktur. &Ouml;zellikle bu asırda d&uuml;şmanların hile ve planları d&uuml;nya M&uuml;sl&uuml;manları i&ccedil;in bilinmeyen bir şey değildir. İmam Humeyni bu hususta ş&ouml;yle buyurmaktadır: &ldquo;Eğer M&uuml;sl&uuml;man milletler kardeş olurlarsa hi&ccedil; kimse onlara zarar veremez. Hi&ccedil;bir s&uuml;per g&uuml;&ccedil; M&uuml;sl&uuml;manlara saldırmaya cesaret edemez.&rdquo; (İslam Cumhuriyeti Gazetesi, 28/5/59)</p>\n\n<p>\n	&Uuml;stat Şehit Mutahari gibi diğer İslami d&uuml;ş&uuml;n&uuml;rler de bunun &ouml;nemini dillendirmiş ve bu hususta şunları s&ouml;ylemişlerdir: &ldquo;İslam M&uuml;sl&uuml;manların birliğini istemiştir&rdquo; (Mutahari, C. 7, 1382, s. 413)</p>\n\n<h3>\n	İslami Vahdetin Hedefi &nbsp;</h3>\n\n<p>\n	&Uuml;stat Şehit Mutahari bu hususta ş&ouml;yle demektedir: &ldquo;İslam M&uuml;sl&uuml;manların vahdetini istemiştir. &Ouml;ncelikle şuna bakmamız gerekir ki acaba bu vahdetten kasıt b&uuml;t&uuml;n M&uuml;sl&uuml;manların tek bir mezhebe tabi olmaları mıdır?&hellip;&nbsp; yoksa vahdete engel olan şey sadece yanlış anlaşılmalar mıdır? Bana g&ouml;re ikincisidir. Zira hepimiz tek bir olan Allah&rsquo;a inanmaktayız. Kıblemiz birdir. Ramazan ayı ve oru&ccedil;larımız birdir. Hepimiz bir şekilde namaz kılıyoruz. Bir şekilde zekat veriyoruz. (&Uuml;stat Şehit Mutahari, C. 7, 1382, s. 413)</p>\n\n<p>\n	&Uuml;stat Şehit Mutahari&rsquo;nin beyanlarından İslami vahdetten kastın; İslam ve İslam &uuml;mmetinin izzet ve onuru olduğu a&ccedil;ıktır.</p>\n\n<h3>\n	İslami Vahdetin &Ccedil;&ouml;z&uuml;mleri</h3>\n\n<p>\n	1- Kur&rsquo;an&rsquo;a D&ouml;n&uuml;ş: M&uuml;sl&uuml;manlar arasındaki ilişkileri sağlamlaştıran &uuml;&ccedil; şey vardır ki bunların en &ouml;nemlisi Kur&rsquo;an&rsquo;dır. Zira Kur&rsquo;an M&uuml;sl&uuml;manların nezdinde semavi kitap mahlasıyla İslami vahdetin &ouml;l&ccedil;&uuml;t&uuml;d&uuml;r. (&Uuml;stat Şehit Mutahari, C. 7, 1382, s. 413)</p>\n\n<p>\n	2- Allah Resul&uuml; (s.a.a) ve Masum İmamların Olgu Olarak Benimsenmeleri: M&uuml;sl&uuml;manlar arasında kardeşliğin sağlanması hususunda Allah Resul&uuml; (s.a.a) ve İmam Ali (a.s)&rsquo;ın hayatları en g&uuml;zel olgudur. (&Uuml;stat Şehit Mutahari, C. 7, 1382, s. 419)</p>\n\n<p>\n	Peygamberin hak varisleri ve n&uuml;b&uuml;vvet ağacının asılları olan Şia imamları da İslam&rsquo;ın korunması ve d&uuml;şmanların n&uuml;fuzlarının engellenmesi i&ccedil;in birlik ve ittihat tavsiyelerinde bulunmuşlardır. &Uuml;stat Şehit Mutahari bu hususta şunları s&ouml;ylemektedir: &ldquo;İmam Ali (a.s) bir&ccedil;ok hutbesinde M&uuml;sl&uuml;manların dağılmış g&uuml;&ccedil;lerini tekrar bir araya getirmek ve bunları m&uuml;ttehit kılmak istiyordu. (&Uuml;stat Şehit Mutahari, C. 7, 1382, s. 419)</p>\n\n<p>\n	3- K&uuml;lt&uuml;r İnşasının Devamı: İslami birliğin oluşması hususunda en &ouml;nemli mesele k&uuml;lt&uuml;r inşasıdır. &Uuml;stat Şehit Mutahari&rsquo;ye g&ouml;re Ayetullah Burucerdi k&uuml;lt&uuml;r inşası alanında g&ouml;zle g&ouml;r&uuml;n&uuml;r etkinliklerde bulunmuştur ve bu hususta bir&ccedil;ok İslam &uuml;lkesine m&uuml;belliğ g&ouml;ndermiştir. &Uuml;stat Mutahari bu konuda ş&ouml;yle demektedir: &ldquo;Ayetullah Burucerdi&rsquo;nin yaptığı en &ouml;nemli işlerden biri de yabancı &uuml;lkelere temsilciler g&ouml;ndermesiydi... O g&uuml;ne kadar Şia toplumunda b&ouml;ylesi bir girişim olmamıştı&hellip; Eğer bu durumu ge&ccedil;mişle kıyaslarsak ge&ccedil;mişte b&ouml;yle bir şeyin kimsenin aklına bile gelmediği g&ouml;r&uuml;lecektir. Bu y&uuml;zden Ayetullah Burucerdi&rsquo;nin bu girişimi &ccedil;ok &ouml;nemliydi.&rdquo; (Mutahari, C. 20, 1385, s. 156)</p>\n\n<p>\n	4- Vahdetin Oluşması Amacıyla Dini Merasimlere &Ouml;nem: Dini bayramlar, peygamberin doğumu ve diğer &ouml;nemli dini g&uuml;nler M&uuml;sl&uuml;manların birliğinin oluşmasında g&ouml;z &ouml;n&uuml;nde bulundurulması gereken &ouml;nemli fakt&ouml;rlerdir. &Ouml;rneğin her ırktan, kavimden ve mezhepten M&uuml;sl&uuml;manların gittikleri hacc ziyareti ve ziyaret sırasında g&ouml;ze &ccedil;arpan o &ccedil;ok renkli sahne vahdetin bir g&ouml;stergesidir. Bu hususta en &ouml;nemli İslami i&ccedil;tima kesinlikle hacc merasimidir ki bunun genel İslami kongre olarak adlandırılması &ccedil;ok yerindedir. G&uuml;c&uuml; olan herkesin bu b&uuml;y&uuml;k i&ccedil;timaa katılması gerekir ya da hayatında en az bir defa bu merasimde bulunması lazım. B&uuml;t&uuml;n M&uuml;sl&uuml;manlar belirli zamanlarda ve belirli g&uuml;nlerde belirli amelleri yapmaları gerekir. Hacc merasiminde herkesin tek bir renk elbise giymesi ve belli bazı s&ouml;zleri dile getirmesi gerekir. Allame Kaşifu&rsquo;l Ğita&rsquo;nın s&ouml;ylediği &ldquo;İslam iki şey &uuml;zerine bina edilmiştir. Birincisi tevhit kelimesi diğer de kelimenin tevhididir&rdquo; s&ouml;z&uuml; &ccedil;ok anlamlıdır. (Mutahari, C. 2, 1379, s. 211)</p>\n\n<p>\n	5- Karşılıklı Tanıma: M&uuml;sl&uuml;manlar arasında itikadi a&ccedil;ıdan bir&ccedil;ok fırka ve mezhepler ortaya &ccedil;ıkmakla beraber bu fırkalar arasında da g&ouml;zle g&ouml;r&uuml;nen yanlış algılamalar vardır. Yani itikadi ihtilafların &ouml;tesinde birbirleri hakkında yersiz kuruntulara da sahiptirler. Ge&ccedil;mişte olduğu gibi bug&uuml;n de M&uuml;sl&uuml;manları birbirlerine karşı karamsar kılabilmek i&ccedil;in &ccedil;abalayan bir&ccedil;ok kişi vardır. Yersiz yanlış algılamalar ve M&uuml;sl&uuml;manların birbirlerini iyi derk edememeleri mezhebi ihtilaflardan daha tehlikelidir. (Mutahari, C. 2, 1379, s. 204)</p>\n\n<p>\n	M&uuml;sl&uuml;manlar maalesef mezhebi ihtilaflar a&ccedil;ısından birbirlerini &ldquo;Ancak m&uuml;minler kardeştir&rdquo; ayetinin mısdakı kabul edecek seviyede değildirler. (Mutahari, C. 2, 1379, s. 204)</p>\n\n<h3>\n	İslam Cumhuriyetinin İslami Birliğin İlham Kaynağı Olması</h3>\n\n<p>\n	İmam Humeyni&rsquo;nin &ouml;nderliğinde kurulan İran İslam Cumhuriyeti bug&uuml;n ge&ccedil;en otuz yıldan sonra İslam d&uuml;nyasının birliğinin oluşması i&ccedil;in g&ouml;sterdiği &ccedil;abalardan ve bu hususta yaptığı &ouml;nc&uuml;l&uuml;kten dolayı &ouml;v&uuml;nmektedir.</p>\n\n<p>\n	İmam Humeyni daima ş&ouml;yle diyordu: &ldquo;Tefrika şeytandan ve ittihat rahmandandır.&rdquo; İmam Ali Hamanei de bu vahdeti daima dillendirmiş ve bu husustaki &ccedil;&ouml;z&uuml;mlerini M&uuml;sl&uuml;manlarla paylaşmıştır. İmam Seyyid Ali Hamanei&rsquo;nin beyanına g&ouml;re İslam nizamının d&uuml;ş&uuml;nsel binasının mimarı olan &Uuml;stat Mutahari İslami vahdetin &ouml;nde gelen bayraktarı olmakla beraber bu olguya g&uuml;&ccedil; kazandıran şahıslardan biridir. Şimdi İslam nizamının bu alandaki pratik &ccedil;&ouml;z&uuml;mlerinden bazılarını ele alacağız.</p>\n\n<p>\n	1- İslami Birlik T&uuml;z&uuml;ğ&uuml;n&uuml;n Yazılması: Hicri şemsi 1386&rsquo;da dini &ouml;nder Seyyid Ali Hamanei komisyon başkanlarına hitaben yaptığı konuşmada İslami birlik t&uuml;z&uuml;ğ&uuml;n&uuml;n hazırlanması hususundan şunları s&ouml;yledi: &ldquo;Bug&uuml;n İslam d&uuml;nyası i&ccedil;in gerekli olan asıl ila&ccedil; ittihat ilacıdır. Hepimizin birlik olması lazım. İslam alimleri ve aydınları oturup İslami birlik t&uuml;z&uuml;ğ&uuml; hazırlamalıdırlar.&rdquo; (18/1/86)</p>\n\n<p>\n	2- Uluslararası İslami Kurumların Tesisi: A)- İslami mezhepleri yakınlaştırma kurulu; bu kurul fakihlerin, m&uuml;tekellimlerin ve İslam alimlerinin &ccedil;abaları ile fıkhi ortak noktaları ortaya &ccedil;ıkarıp bunu taassuptan uzak a&ccedil;ık bir şekilde dile getirebilirler. Zira her mezhebin radikal taraftarlarının ihtilaflarının k&ouml;kleri birbirlerini tanımamalarıdır. Nitekim &Uuml;stat Mutahari defalarca bu konuyu dillendirmiş ve mezheplerin birbirlerini tanımaları i&ccedil;in her mezhebin ilmi meselelerinin ortaya konulmasının zorunluluğunu a&ccedil;ıklamıştır. (Mutahari, C. 2, 1379, s. 204) İslami mezhepleri yakınlaştırma kurulu bunu en iyi şekilde yapabilecek bir kuruldur.</p>\n\n<p>\n	B- Kur&rsquo;an tefsir kurulunun tesisi; Şia ve Sunni m&uuml;fessirler ve alimlerin işbirliği ile İslami mezheplerin ortak y&ouml;nlerini esas alan ve İslami fırkaların benimseyeceği muteber tefsirler yapan ilmi Kur&rsquo;an kurulları tesis edilmelidir.</p>\n\n<p>\n	C- Ortak ilmi medrese ve &uuml;niversitelerin tesisi; Bu d&uuml;ş&uuml;ncelerin &ouml;nde gelen şahsiyetleri şunlardır: 1- Seyyid Cemaleddin Afgani; bu b&uuml;y&uuml;k M&uuml;sl&uuml;man şahsiyete g&ouml;re M&uuml;sl&uuml;manların terakkileri İslami birliğe bağlıdır. Geri kalmalarının ve inhitatlarının nedeni de tefrikadır. 2- Ayetullah Burucerdi; &Uuml;stat Mutahari onun hakkında ş&ouml;yle demektedir: &ldquo;Ayetullah Burucerdi bu gibi konulara sadece ilgi g&ouml;stermiyordu bilakis bu o bu gibi meselelere aşık bir insandı. Daima g&ouml;n&uuml;l kuşu bu konular i&ccedil;in hareket halindeydi&hellip; &ouml;l&uuml;m&uuml;ne sebep olan hadisede birinci kalp durmasından sonra kendine geldiğinde g&uuml;ndeme getirdiği ilk mesele İslami birlik meselesiydi ve benim bu hususta derin arzularım vardır, dedi.&rdquo; (Mutahir, C. 20, 1385, s. 155). 3- İmam Humeyni; &uuml;mmet imamının en &ouml;nemli d&uuml;ş&uuml;ncesi b&uuml;t&uuml;n d&uuml;nyada M&uuml;sl&uuml;manların iktidarıydı. O bu hususta şunları s&ouml;yl&uuml;yordu: &ldquo;Her g&uuml;n biraz daha k&ouml;kleşen bu ihtilafların İslam&rsquo;a ne gibi zararlar verdiğini, &uuml;lkelerinize ne gibi zararları olduğunu ve Amerika&rsquo;ya ne gibi hizmetleri olduğunu biliyor musunuz? Sizin birlik olmanız gerekir.&rdquo; (İmam Humeyni, C. 13, 1378, s. 130). 4- İmam Seyyid Ali Hamanei; İslam devriminin &ouml;nderi de İmam Humeyni gibi M&uuml;sl&uuml;manların vahdetinin korunmasının gerekliliğini defalarca dillendirmiştir. O bu hassas şeraitte en mantıklı şeyin İslami birlik olduğuna inanmaktadırlar. Nitekim bu hususta şunları s&ouml;ylemektedir: &ldquo;M&uuml;sl&uuml;manların birliği meselesi &ccedil;ok ciddi bir meseledir. Bu konunun bu şekilde ele alınması gerekir. Bu konu her ne kadar ge&ccedil; ele alınırsa İslam d&uuml;nyası da o kadar zarar edecektir. Bu y&uuml;zden ge&ccedil; olmaması i&ccedil;in elimizden geleni yapalım.&rdquo; (24/5/74). 5- &Uuml;stat Mutahari; kalemi ve s&ouml;zleri İslami birliğin gelişimi i&ccedil;in etkili olan şahsiyetlerden biri de &Uuml;stat Mutahari idi. O, bir&ccedil;ok beyanında M&uuml;sl&uuml;manların terakkilerinde vahdetin &ouml;nemini dillendirmiş ve İslam&rsquo;ın gelişiminin M&uuml;sl&uuml;manların vahdetine bağlı olduğunu s&ouml;ylemiştir. Aynı şekilde o birliğin hayat g&ouml;stergesi bilmiş ve bu hususta şunları s&ouml;ylemiştir: &ldquo;&Ouml;l&uuml;m&uuml;n &ouml;zelliği azaların birbirinden ayrılmasıdır. Toplumsal hayatın &ouml;zelliği ise beden azalarının birbiriyle olan birlikteliğidir. Acaba bug&uuml;n İslam toplumu canlı bir toplum mudur? Yoksa &ouml;l&uuml; bir toplum mudur? Bug&uuml;n maalesef M&uuml;sl&uuml;manlar birbirinin canına d&uuml;şm&uuml;ş ve zamanlarının &ccedil;oğunu kendi aralarında savaşmakla ve i&ccedil; ihtilaflarla ge&ccedil;irmektedirler. Bundan da d&uuml;şmanlar su-i istifade etmektedirler. Bu y&uuml;zden İslami toplumlar &ouml;l&uuml; toplumlardır&hellip; Acaba İslam d&uuml;nyasının her hangi bir yerinde bir olay olursa bunun i&ccedil;in &uuml;z&uuml;l&uuml;yor veya bunu &ccedil;&ouml;zmek i&ccedil;in &ccedil;alışıyor muyuz?&rdquo; (Mutahari, 1376, s. 83)</p>','Üstat Mutahari’ye Göre İslami Vahdet’in Hedef ve Stratejileri','','publish','closed','open','','ustat-mutahariye-gore-islami-vahdetin-hedef-ve-stratejileri','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3111',0,'post','',0),(3112,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Dinle ilgili tanımlardan en g&uuml;zeli şudur; din k&acirc;inatın kaynağı olan bir varlığa &acirc;lemi yaratan ve meydana getirene inanmaktır. Bu yaratıcı &acirc;lim, kadir, gani, mutlak olarak adil ve b&uuml;t&uuml;n kemal sıfatlarına sahiptir.</p>\n\n<p>\n	O, her şeyi bilen ve her şeye kadir olandır. Zati olarak duyan, g&ouml;ren, daima canlı, muhtar ve irade edendir. O, kelam sahibi ve melekler ve peygamberlerle konuşandır.</p>\n\n<p>\n	Hep birlikte Allahın ipine sımsıkı sarılın ve dağılmayın&hellip;(&acirc;li İmran 103)&hellip; Ey insanlar sizi bir erkek ve dişiden yarattık ve sizleri milletlere ve kabilelere ayırdık ki tanışasınız&hellip;</p>\n\n<p>\n	Ey insanlar muhakkak ki rabbiniz birdir, babanız birdir, hepiniz &Acirc;demdensiniz ve &Acirc;dem de topraktandır. Arap&rsquo;ın acem olana ve acemin de Arap olana ve kırmızının beyaza ve beyazın da kırmızıya bir &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. &Uuml;st&uuml;nl&uuml;k ancak takva iledir. (hadisi şerif).</p>\n\n<p>\n	İşte b&uuml;t&uuml;n y&ouml;nleriyle &acirc;lem her şeyi yoktan yaratan ve b&uuml;t&uuml;n kemal sıfatlarının sahibi olan Allaha doğru hareket halindedir. Allah kendi l&uuml;tf&uuml;yle insanları hidayete erdirmek i&ccedil;in onlara kendi i&ccedil;inden peygamberler g&ouml;ndermiş ve bunlardan sonra da bunların varisleri olan &acirc;limler peygamberlerin misyonunu yerine getirmektedirler.</p>\n\n<p>\n	İlgin&ccedil; olan şudur ki bu &ouml;zellikleriyle tanımlanan din Kur&rsquo;an&rsquo;ı kerimde bulunan ve İslam olarak anlatılan dinin ta kendisidir. Kur&rsquo;an bu meyanda şunları s&ouml;ylemektedir. &ldquo;Allah indinde tek din İslam&rsquo;dır&rdquo; (&acirc;li İmran 19). Doğal olarak bu ayetin anlamı daha &ouml;nceki dinlerin de İslam olarak adlandırıldığı değildir. Bu ayetin s&ouml;ylemek istediği b&uuml;t&uuml;n peygamberlerin insanları aynı şeye yani insanları Allah karşısında teslim olmaya ve onları mutedil bir ilahiyat anlayışına, itikadi h&uuml;k&uuml;mlere, pratik, ahlaki, iktisadi, k&uuml;lt&uuml;rel ve sosyal ilkelere uymaya davet ettikleridir. Tıpkı Allahın dostu Hz. İbrahim&rsquo;in kendisine inanan insanları M&uuml;sl&uuml;man olarak adlandırması gibi ki o, &ldquo;o sizi &ouml;nceden M&uuml;sl&uuml;manlar olarak adlandırdı&rdquo; (hac 78) diye seslenmiştir. Şu halde M&uuml;sl&uuml;manlar daha ilk peygamberlerin g&ouml;nderildiği g&uuml;nden bu yana olgun ve mutedil toplumların oluşturan insanlar ve İslam&rsquo;da b&ouml;yle mutedil bir toplumu m&uuml;mk&uuml;n kılan maddi ve manevi ilkeler olarak kabul edilmiştir.</p>\n\n<p>\n	<strong>İslam Dinine Y&ouml;nelişin Asıl Sebepleri </strong></p>\n\n<p>\n	Bu sebepler iki ana başlık altında toplanabilir:</p>\n\n<p>\n	1- İnsanların baskı altında olması ve hem maddi ve hem de manevi olarak s&ouml;m&uuml;r&uuml;lmeleri ile hemen her alanda yaşanmakta olan inan&ccedil;sal ve ahlaki yozlaşmalar insanların zaman i&ccedil;inde bu yeni dine yani İslam&rsquo;a y&ouml;nelmelerine sebep olmuştur. Ayrıca o d&ouml;nemde Arap yarımadasında ve komşu b&ouml;lgelerde İran, Rum gibi b&ouml;lgelerde insanları maddi ve manevi olarak s&ouml;m&uuml;r&uuml;ye dayanan sosyal ve siyasi sistemlerle y&ouml;netiliyor olmaları İslam dininin bu insanlar tarafından kolaylıkla kabul edilmesine sebep olmuştur. Ger&ccedil;ekten de &ccedil;ok uzun s&uuml;ren savaşlar ve hi&ccedil;bir hukuk ve ahlaki kaide tanımayan kabilevi m&uuml;cadeleler insanların yeni arayışlar i&ccedil;erisine girmelerine neden olmuştur. İnsanlar birbirleriyle d&uuml;nyevi &ccedil;ıkarlar i&ccedil;in savaşıyor ve yine d&uuml;nyevi &ccedil;ıkarlar i&ccedil;in birbirlerini k&ouml;leleştiriyorlardı. Kadınların durumu ise bunların hepsinden dahi k&ouml;t&uuml;yd&uuml;. Hemen hemen b&uuml;t&uuml;n toplumlarda kadınlar insan bile sayılmıyor ve bir mal gibi alınıp satılabiliyordu. B&uuml;t&uuml;n bu amiller bir araya gelince insanlar bu yeni &ccedil;ağrıya yani İslam&rsquo;a b&uuml;y&uuml;k bir yakınlık g&ouml;sterip onu benimsediler. İslam&rsquo;ın girdiği b&uuml;t&uuml;n b&ouml;lgelerde kalıcı olması bu s&ouml;ylediğimizin en b&uuml;y&uuml;k delilidir.</p>\n\n<p>\n	2- İnsanların &uuml;&ccedil; farklı hakkını yani hayat, saygınlık ve makul bir &ouml;zg&uuml;rl&uuml;k hakkını tanıyan İslam insanların ilme ve hikmete teşvik eden unsurlarıyla kısa s&uuml;rede bir medeniyetin temelini atmaya yetecek fikri ve bilimsel &ccedil;alışmaların yapılmasına zemin hazırladı. İslam&rsquo;dan aldıkları bu teşvik ve şevkle M&uuml;sl&uuml;manlar kısa s&uuml;rede d&uuml;nyanın mevcut bilgi birikimini terc&uuml;me hareketi vasıtasıyla aldılar ve daha sonra edindikleri bilgileri de buna ekleyerek k&acirc;mil bir medeniyet meydan getirdiler. &Ouml;rneğin Yunan&rsquo;dan alınan farklı bilim dalları &ccedil;ok sınırlı olmasına rağmen M&uuml;sl&uuml;manlar bunların sayısını beş y&uuml;zden fazlaya &ccedil;ıkardılar. Yani beş y&uuml;zden fazla bilim dalı M&uuml;sl&uuml;manların elleriyle kurulup geliştirildi ki bu insanlık tarihinin g&ouml;rm&uuml;ş olduğu en şaşırtıcı felsefi ve bilimsel yapılanmadır. Bu &ouml;zelliğinden dolayı olsa gerek medeniyet tarih&ccedil;ileri İslam medeniyetinin bu başarısını mucize olarak adlandırmışlardır.</p>\n\n<p>\n	<strong>İslam Dininin Asli Unsurları </strong></p>\n\n<p>\n	Ş&uuml;phesiz kendisini en k&acirc;mil ve en kapsamlı din olarak ilan eden bu din maide suresinde de belirtildiği &uuml;zere iki temel unsurdan oluşmaktadır.</p>\n\n<p>\n	Bunlardan birisi i&ccedil;sel bir unsurdur ve bu sağlıklı bir akletme, tam bir d&uuml;ş&uuml;nce ve deruni bir vicdandır. &Ccedil;&uuml;nk&uuml; bu dinin hi&ccedil;bir ahk&acirc;m ve inancı insanın salim fıtratıyla ters ve zıt değildir. Bunun tersine bu dinin b&uuml;t&uuml;n h&uuml;k&uuml;m ve inan&ccedil;ları sağlıklı bir akılcılık ve d&uuml;ş&uuml;nmeyi teşvik etmekte ve hikmeti m&uuml;minin yitik malı olarak kabul etmektedir. Buna g&ouml;re M&uuml;sl&uuml;manlar bilim ve hikmeti &Ccedil;in&rsquo;de dahi olsa arayıp bulmakla g&ouml;revlendirilmişlerdir. B&uuml;t&uuml;n bunların yanında bu dinin ilk emrinin oku olması da ayrıca İslam&rsquo;ın hikmet ve bilime ne kadar &ouml;nem verdiğini g&ouml;stermektedir. Kur&rsquo;an&rsquo;ı kerimde yaklaşık &uuml;&ccedil; y&uuml;z defa insanlar akletmeye &ccedil;ağrılmış ve akletmenin insanın sahip olduğu en yetkin melekelerden biri olduğu vurgulanmıştır. Bunlardan daha &ouml;nemli olan iman etmenin akletmenin bir fiili olarak tanımlanması ve k&uuml;fr&uuml;n yani ink&acirc;rın ise cehalet ve akletmemenin sonucu olarak g&ouml;sterilmesidir. Yani İslam&rsquo;da k&uuml;f&uuml;r ve ink&acirc;r hi&ccedil;bir zaman akletmenin bir şekli olarak sunulmamıştır. Tam tersine ink&acirc;r edenler İslam&rsquo;a g&ouml;re akletmeyendir.</p>\n\n<p>\n	İslam dinin ikinci temel unsuru ise tarih boyunca peygamberler aracılığıyla insanlara bildirilen ve &ouml;ğretilen inan&ccedil;lardır. Bunlar İslam&rsquo;ın temel inan&ccedil; unsurlarını oluşturan ilkelerdir. Tek bir ilahin varlığına inanmak, n&uuml;b&uuml;vvet, mead, meleklerin varlığına inanmak, kitaplara inanmak ve benzeri inan&ccedil;lar İslam&rsquo;ın temel r&uuml;k&uuml;nlerinden diğerini oluşturmaktadır.</p>\n\n<p>\n	İşte b&uuml;t&uuml;n bu s&ouml;ylediklerimizden dolayı İslam birliğinin en temel dayanağı yine İslam dinidir ki kaynağını insanın sağlıklı fıtratından almaktadır. İslam&rsquo;ın insanın doğal fıtratına uygunluğu Kur&rsquo;an&rsquo;ın pek &ccedil;ok ayetinde vurgulanmış ve İslam&rsquo;a &ccedil;ağrının aslında insanların kendi &ouml;zlerine d&ouml;nme &ccedil;ağrısı olduğu vurgulanmıştır. Dolayısıyla peygamberler insanlardan iman etmelerini istediklerinde aslında onları kendi &ouml;zlerinde potansiyel olarak bulunan bir hakikati yani fıtratı tasdik etmeye &ccedil;ağırmışlardır. Başka bir deyişle İslam insanları aslında fıtratlarıyla aralarına giren b&uuml;t&uuml;n unsurlara y&uuml;z &ccedil;evirmeye ve kendi &ouml;zlerine d&ouml;nmeye davet etmekte ve esasında geliş sebebi de insanlarla fıtratları arasına giren b&uuml;t&uuml;n d&acirc;hili ve harici engelleri ortadan kaldırmaktır. Peygamberler gerek insanlara getirdikleri vahiylerle gerek ise bunları yaşayarak bizzat kendi yaşamlarıyla insanlara maddi ve manevi olarak nasıl tek&acirc;m&uuml;l edeceklerini &ouml;ğretmişlerdir. Bu y&uuml;zden insanların İslami h&uuml;k&uuml;mlere uymaları onları fıtratlarında olanları a&ccedil;ığa &ccedil;ıkaracağından İslam&rsquo;ın benimsenmesi değişik milletler tarafında hi&ccedil; de zor olmamıştır. İslam dışı dinlerin karmaşıklığı ve buna karşılık İslami &ouml;ğretilerin sadeliği bu ger&ccedil;eği b&uuml;t&uuml;n &ccedil;ıplaklığıyla ortaya koymaktadır. M&uuml;sl&uuml;manlar tarafında icra edilmesi gereken fıtri şeyler beş başlıktan yararlanılarak ispat edilebilir. Bunlar; Kur&rsquo;an&rsquo;ı Kerim, mead ve ebediyet, beşerin peygamberlere olan ihtiyacı, ibadetler ve sorumluluklar, ahlaki değerleri olan amellerin yerine getirilmesidir. İşte bu asıllar salim ve sağduyulu akıl tarafında kelami ve felsefi kitaplarda kabul edilebilir makul bir şekilde a&ccedil;ıklanmıştır. Bunlardan biri olmadan sağlıklı bir toplum oluşturulamaz. Şura s&uuml;resinin on &uuml;&ccedil;&uuml;nc&uuml; ayetinde Allah&rsquo;u Teala b&uuml;t&uuml;n peygamberlere g&ouml;nderdiği bu dinin &ouml;zelliklerini a&ccedil;ıklamıştır.</p>\n\n<p>\n	Bizler ihtilaf ve ayrılığın makul ve mantıki ile akıl dışı ve makul olmayan şekillerine sahip bulunmaktayız. Bunlardan makul ve mantıki olanlar insanların doğal eğilimlerinden kaynaklanmakta ve esasında bu t&uuml;r farklılıkların bulunması insanların ve gelişmenin yararınadır. Ayrıca insanların sahip olduğu farklı yetenekler de bu t&uuml;r farklılıkların ortaya &ccedil;ıkmasına sebep olabilir. Yani bu anlamıyla ihtilaf ve farklılıkların &ouml;n&uuml;ne ge&ccedil;ebilmek m&uuml;mk&uuml;n değildir. Zira bunlar insanların doğasından kaynaklanmaktadır ki bu da bunları zati itibariyle arzulanan ve olması gereken şeyler olduğunu g&ouml;sterir. Bu t&uuml;r ihtilaflar insanların varlık &acirc;lemi hakkındaki bilgiler hususundaki ihtilaflar keza teorik ve pratik felsefenin konuları hakkındaki ihtilaflar sayılabilir. &Ouml;z&uuml;nde ka&ccedil;ınılmaz olan bu ihtilaflar insanların maddi ve manevi olarak gelişmesine ve kalkınmasına katkıda bulunmaktadır ve hi&ccedil;bir sitem bu alanda bir birleştirme ve vahdetin peşinde olmamalıdır.</p>\n\n<p>\n	Akli ve gayri mantıki olan ihtilaflar ise heva ve heveste ve d&uuml;nyevi &ccedil;ıkarları elde etmekten insanlar arasında sorun yaratan meselelerdir. Doğal olarak bunların makul ve fıtri bir kaynağı olmadığı i&ccedil;in insanın maddi ve manevi gelişiminin &ouml;n&uuml;nde de birer engeldirler. Bu t&uuml;r ihtilaflar nihayetinde insanları birbirlerine karşı yabancılaştırır ve hatta aynı dine mensup olan insanları birbirlerini tekfir etmeye kadar vardırabilir. Arkasında bir hakikat arayışı olmadığı i&ccedil;in bu t&uuml;r ihtilaflar kolayca &ccedil;atışma ve savaşlara sebep olabilirler. Zira b&ouml;yle durumlarda asıl ama&ccedil; kişisel ya da nefsani &ccedil;ıkarlar elde etmek olduğundan aslında inanılmayan ve arzulanmayan şeyler bahane olarak ileri s&uuml;r&uuml;l&uuml;r. B&ouml;ylece sıradan insanlar ulvi ama&ccedil;lar i&ccedil;in &ccedil;alıştıklarına inandırılırlar. İslam&rsquo;ın b&ouml;yle ayrılık ve ihtilafları tervi&ccedil; etmediğini s&ouml;ylemeye bile gerek yoktur. Zira İslam M&uuml;sl&uuml;manları asla tek tip d&uuml;ş&uuml;nmeye &ccedil;ağırmamış ve d&uuml;ş&uuml;n&uuml;rleri b&ouml;yle bir şeye zorlamamıştır. Dolayısıyla İslam&rsquo;ın bu t&uuml;r ayrılık ve ihtilafların kaynağı olarak g&ouml;sterilmesi m&uuml;mk&uuml;n değildir. Aksine İslam insanların sahip olduğu b&uuml;t&uuml;n kavmi ve k&uuml;lt&uuml;rel ve coğrafi farklılıklara rağmen belirli ahlaki ve inan&ccedil; esasların etrafında bir araya gelip tam bir yardımlaşma i&ccedil;inde olabileceklerini s&ouml;ylemektedir. Ayrıca İslam insanların gerek ırklarından gerekse k&uuml;lt&uuml;rel farklılıklarının olumsuz şeyler değil, aksine insanların birbiriyle tanışmasına vesile olacak değerli birer ayet olduklarını defalarca vurgulamaktadır. İslam ancak fıtri ve doğal olan ve bu y&uuml;zden de insanların maddi ve manevi kalkınma ve gelişmesine katkıda bulunan farklılıkları &ouml;vm&uuml;ş ve bunları teşvik etmiştir. İslam&rsquo;ın dini metinlerinde bu iki farklılık ve ayrılık t&uuml;r&uuml;nden de bahsedilmiş ve bunlardan olumlu olanları teşvik edilirken insanların bu ikinci yani olumsuz ve yıpratıcı olan ayrılıklardan ka&ccedil;ınmaları vurgulanmış ve bu t&uuml;r nifak ve ihtilaflara karşı insanlar uyarılmış ve sebepleri a&ccedil;ıklanarak bunlardan nasıl korunacağı g&ouml;sterilmiştir. Bu y&uuml;zden aynı inan&ccedil; ve değerler etrafında birleşen M&uuml;sl&uuml;manları Kur&rsquo;an tek bir &uuml;mmet olarak adlandırmış ve ırksal ve k&uuml;lt&uuml;rel ayrılıklar bu birliğe bir engel olarak g&ouml;rmemiştir. Bilakis bu vahdet ve birliğin temel unsuru olarak kabul etmiştir.</p>\n\n<p>\n	<strong>Kur&rsquo;an&rsquo;da Vahdetin G&ouml;stergeleri </strong></p>\n\n<p>\n	Kur&rsquo;an&rsquo;da vahdetin en &ouml;nemli unsuru tevhit ve dini &ouml;ğretilerdir ki insanlar bunların etrafında bir araya gelerek bir &uuml;mmet olmanın hazzını ve faydalarını sonuna kadar yaşarlar. Bildiğimiz gibi tevhit İslam&rsquo;ın en temel inancı ve onu diğer dinlerden ayıran en temel &ouml;zelliğidir. Bu y&uuml;zden de Kur&rsquo;an&rsquo;ın pek &ccedil;ok ayetinde insanların tek bir ilaha inanmaları s&ouml;ylenmiş ve bağışlanmayacak tek g&uuml;nah olarak şirk sayılmıştır. Kur&rsquo;an&rsquo;ın vahdetin ger&ccedil;ekleşebilmesi i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; ikinci temel amil ise Allah, peygamber ve ulum emre itaat edilmesidir. Bu da M&uuml;sl&uuml;manların siyasi birliğinin temin edilmesi i&ccedil;indir. Bu şekilde M&uuml;sl&uuml;manlar meşru yollarla se&ccedil;ilen y&ouml;neticilere itaat ederek İslam toplumunun siyasi ve sosyal birliğini sağlarlar. &Uuml;&ccedil;&uuml;nc&uuml; unsur da adalettir. İslam toplumu adalet temelinde y&uuml;kselen bir toplumdur ve bir toplum olmanın diğer b&uuml;t&uuml;n kategorileri adalet kavramı ve bunların gereklerinden t&uuml;retilir. Bu y&uuml;zden adalet m&uuml;lk&uuml;n temelidir d&uuml;sturu b&uuml;t&uuml;n İslami toplumların temel şiarı haline gelmiştir. Adalet ekseninde yardımlaşma i&ccedil;erisine giren M&uuml;sl&uuml;manlar Allahın ipi olan İslami değerlere sımsıkı sarılarak bu birliklerini her t&uuml;rl&uuml; d&acirc;hili ve harici tehlikelere karşı korurlar ve b&ouml;ylece bir &uuml;mmet olmanın garantisi ve avantajı i&ccedil;erisinde b&uuml;t&uuml;n farklılıklarıyla bir b&uuml;t&uuml;nl&uuml;k oluştururlar.</p>\n\n<p>\n	<strong>Peygamberin S&uuml;nnetinde Vahdet </strong></p>\n\n<p>\n	Yaşamı Kur&rsquo;an&rsquo;ın pratize edilmesi olan Hz. peygamberin &ouml;ğretileri M&uuml;sl&uuml;manları ortak değer ve inan&ccedil;lar etrafında birleşmeye ve yardımlaşmaya &ccedil;ağırmaktadır. Konunun &ouml;neminden dolayı gerek yaşadığında gerekse s&ouml;zleriyle vefatından sonra M&uuml;sl&uuml;manları vahdete teşvik etmiş ve onları sosyal ve siyasi birliklerini bozacak amillerden sakınmaya &ccedil;ağırmıştır. Dolayısıyla İslam peygamberi sayısız hadisinde M&uuml;sl&uuml;manların birlik olmalarını istemiş ve ancak bu şekilde bir &uuml;mmet olabileceklerini vurgulamıştır. Bu minvalde olmak &uuml;zere cenabı Allah M&uuml;sl&uuml;manları Allah Resul&uuml; (s.a.a) onlara neyi verirse almalarını ve neyden sakındırırsa da ondan ka&ccedil;ınmalarını emretmiştir. B&ouml;ylece bizzat peygamberin varlığı ve kişiliği vahdet ve birliğin sembol&uuml; ve &ouml;rneği olmuştur.</p>','İslam Dini ve İslam Birliğinin Anlamı','','publish','closed','open','','islam-dini-ve-islam-birliginin-anlami','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3112',0,'post','',0),(3113,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Son g&uuml;nlerde Şii ve S&uuml;nni M&uuml;sl&uuml;manların Mekk-i Mukerreme&#39;deki g&ouml;rkemli Hac Menaseki-Merasimlerine katılması, Haccın ırklar ve cinsiyetler &uuml;st&uuml; eşitliği ve birlikle dayanışmayı ve İslam &uuml;mmetinin vahdetini tecelli ettirmektedir.</p>\n\n<p>\n	Hac Merasimi b&uuml;t&uuml;n İslam mezheplerine mensup İnsanların ortak y&ouml;nlerinin ihtilaf y&ouml;nlerinden kat kat daha fazla olduğu, M&uuml;sl&uuml;man cemaatlerin ortak y&ouml;nlerinin y&uuml;zde 95 oranında olduğunu ispatlıyor. Eğer d&uuml;nya M&uuml;sl&uuml;manları &ccedil;ekişme ve boş rekabetler yerine birlikte hareket ederlerse, İslam ve M&uuml;sl&uuml;manların azılı d&uuml;şmanları İslam &uuml;lkelerine saldıramaz, İslam değerlerini ve mukaddesatlarını yeremez ve &ccedil;iğneyemezler. Tarih boyunca M&uuml;sl&uuml;manlar i&ccedil; &ccedil;ekişmelerden dolayı b&uuml;y&uuml;k fırsatları kaybedip, İslam d&uuml;şmanlarının saldırı ve işgaline maruz kalmışlardır. İslam d&uuml;şmanları da s&uuml;rekli &ccedil;eşitli kavim ve mezhepler arasında ihtilaf ve savaş &ccedil;ıkarmaya &ouml;zen g&ouml;stermiş bulunuyorlar. Bu nedenle Hac Merasiminde M&uuml;stekbir ve m&uuml;şriklerden Beraat merasimi &ouml;zel bir &ouml;nem taşımaktadır. Hac ibadetinin siyasi, ekonomik, toplumsal ve ahlaki boyutları da vardır. Nitekim Hac Merasiminde M&uuml;sl&uuml;manlar M&uuml;şriklerden beraat ve İslami vahdetini vurguladılar. İslam inkılabı rehberi Ayetullah Hamenei de Hac Merasimi i&ccedil;in yayınladığı mesajında M&uuml;sl&uuml;man milletlerin b&uuml;y&uuml;k kongresinin y&uuml;ksek değerine değinerek, M&uuml;sl&uuml;manların &ccedil;ekişmelerden ka&ccedil;ınmasını ve İslam d&uuml;şmanlarının tefrikacı girişimlerine aldanmamalarını istedi. Ayetullah Hamenei Hac&#39;ın b&uuml;y&uuml;k gizem ve şifreleri bulunduğunu, bunları keşfetmek i&ccedil;in Hacıların &Ccedil;aba harcaması ve İslam &uuml;mmetinin sorunlarını gidermeleri ıslahat ve b&uuml;t&uuml;nleşme yolunu tespit etmeleri gerektiğini belirtip, s&ouml;m&uuml;rgeci ve m&uuml;stekbir g&uuml;&ccedil;lerle batılı g&uuml;&ccedil;lerin b&ouml;lgedeki halk devrimlerini yolundan saptırmaya, M&uuml;sl&uuml;manlar arasında haince tefrikaları yaratmaya, İslam karşıtı karalama kampanyasını s&uuml;rd&uuml;rmeye, M&uuml;sl&uuml;man &uuml;lkelerde i&ccedil; savaşlar &ccedil;ıkarmaya, bazı İslam &uuml;lkeleriyle M&uuml;sl&uuml;man milletleri m&uuml;stekbir g&uuml;&ccedil;lere karşı kıyamın sonu&ccedil;larından korkutup susturmaya &ccedil;alıştıklarını, fakat M&uuml;sl&uuml;manların ise bu olayları g&ouml;r&uuml;ş&uuml;p &ccedil;&ouml;z&uuml;m yollarını geliştirmeleri gerektiğini vurguladı. İslam inkıl&acirc;bı rehberi Ayetullah Hamenei Hac Menasekinde hacıların kardeşlik ve birlikle tek renklilik ile Takvayı &ouml;ğrenip alıştırma yapmaları gerektiğini, &ccedil;&uuml;nk&uuml; Hac merasiminin talim ve terbiye kampı olduğunu, &ccedil;eşitli renklerden İslam &uuml;mmetinin birliğini yansıttığını, Hac Merasiminin Şeytan ile Tağutlara karşı m&uuml;cadele ve kıyam yeri olduğunu, Mekke ve Kabe&#39;nin Hekim ve Gadir Allah&#39;ın m&uuml;minleri i&ccedil;in bir menfaat merkezi olarak kıldığını belirtti. Ayetullah Hamenei, İslam &uuml;lkelerindeki son olaylara değinerek, İslam &uuml;mmetinin kaderini belirleyecek gelişmelerden birinin Kuzey Afrika ve Ortadoğu b&ouml;lgesindeki devrimci halk kıyamlarından ibaret olduğunu, bu kıyamlar sonucu Amerika ve Siyonizm işbirlik&ccedil;isi fesat ve dikta rejimlerin &ccedil;&ouml;kt&uuml;ğ&uuml;n&uuml;, benzer diğer rejimleri de sarstığını, M&uuml;sl&uuml;manların bu b&uuml;y&uuml;k fırsatı kaybetmeleri ve İslam &uuml;mmetini ıslah yolunda ondan faydalanmamaları halinde b&uuml;y&uuml;n bir zarara uğrayacaklarını, saldırgan ve m&uuml;dahaleci m&uuml;stekbir g&uuml;&ccedil;lerinde bu g&ouml;rkemli İslami halk kıyamlarını yolundan saptırmaya &ccedil;alıştıklarını kaydetti. Siyasi ve ibadi Hac merasiminden birka&ccedil; g&uuml;n &ouml;nce İslam inkıl&acirc;bı rehberinin Mekke&#39;deki Hac temsilciği ile bazı İslam &uuml;lkelerinin Hac işleri organizasyonları, siyasi, dini ve toplumsal meseleleri g&uuml;ndeme getirip tartıştılar. Bu toplantılarda İslam &uuml;mmetinin birliği, &ccedil;eşitli mezheplere mensup M&uuml;sl&uuml;manların fikir teatisinde bulunmaları, İslam &uuml;lkeleri arasında işbirliğinin geliştirilmesi gereği vurgulandı. Bu toplantılardan biri &quot;Ehlibeyt mektebinde Resul&uuml; Ekrem ve M&uuml;sl&uuml;manların izzeti&quot; oturumuydu. Bu toplantıda Haz Muhammed Mutafa SAV ile İslam mukaddesatlarının &ccedil;eşitli &uuml;lkelerde ve &ouml;zellikle Amerika&#39;da saldırıya uğraması, İslam d&uuml;şmanlarının bu t&uuml;r saldırılarına karşı &ouml;nlemlerin alınması gereği vurgulandı. Pakistanlı d&uuml;ş&uuml;n&uuml;r Seyid Rıza Şahid, peygamber efendimize karşı yapılan &ccedil;irkin saldırı ardından İslam alemindeki M&uuml;sl&uuml;manların b&uuml;y&uuml;k bir infial g&ouml;sterdiklerini ve bu saldırıları lanetlediklerini belirtip, İslami uyanış dalgasının gelecek nesil M&uuml;sl&uuml;manlarında zirveye ulaşacağını s&ouml;yledi. Seyid Rıza Şahid Hac merasimi sırasında İslam alimleriyle M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin fikir teatisi yapmaları halinde İslam &uuml;lkelerindeki bir &ccedil;ok soruna &ccedil;&ouml;z&uuml;m yolunun bulunabileceğini, d&uuml;nya k&uuml;f&uuml;r g&uuml;&ccedil;lerine karşı İslami dayanışmanın sağlanabileceğini kaydedip, İslam aleminin tek bir lider etrafında birleşmedikleri halde d&uuml;nya M&uuml;sl&uuml;manlarının Haz. Muhammed sav&#39;ye karşı tahkir edici girişimlere karşı birlik i&ccedil;inde etkin bir m&uuml;cadele y&uuml;r&uuml;tt&uuml;klerini ve İslami uyanışa ulaştıklarını vurguladı. Nijerya İslam alimlerinden Hazar İdris&#39;de yaptığı konuşmada, Kuran&#39;ı kerim ayetleri uyarınca, Ehlibeyt Resulluh sav&#39;nin sevgisi ve itaatinden &ccedil;ıkanların İslam dairesinden &ccedil;ıktıklarını belirtip, Siyonizm&#39;in d&uuml;nya M&uuml;sl&uuml;manları arasında tefrika salan en şirret odaklardan biri olduğunu kaydetti. Ehlibeyt mektebinde Resul&uuml; Ekrem ve M&uuml;sl&uuml;manların izzeti&quot; konferansına konuşan Nijerya İslam alimleri birliğinin lideri Şeyh İdris ayrıca, Siyonistlerle batış g&uuml;&ccedil; odaklarının İslam d&uuml;nyasında tefrika &ccedil;ıkarmaya &ccedil;alıştıklarını, İslam peygamberine karşı yapılan &ccedil;irkef saldırının İslam d&uuml;nyasındaki insanları daha fazla birlik ve dayanışmaya sevk ettiğini, onları protesto saflarına &ccedil;ektiğini vurguladı. Hac merasimleri &ouml;ncesi İslam inkılabı rehberinin Mekke&#39;deki Temsilcilik b&uuml;rosu tarafından d&uuml;zenlenen diğer bir konferans, Peygamberi Erkemi savunma g&ouml;revimiz adlı oturumdu. Irak İslam alimlerinden Ayetullah şeyh Şubeyr Necefi&#39;nin oğlu Şeyh Ali Necefi, yaptığı konuşmada, İslam tarihi boyunca bu kutsal dine karşı darbe indirmeye &ccedil;alışanların K&uuml;ffar ile M&uuml;sl&uuml;man g&ouml;r&uuml;n&uuml;ml&uuml; m&uuml;nafıklar olduklarını belirtip, M&uuml;nafıkların kafirlerden daha beter olduklarını Kuran&#39;ı kerimin bile vurguladığını s&ouml;yledi. Şeyh Ali Necefi ayrıca, M&uuml;sl&uuml;man g&ouml;r&uuml;n&uuml;ml&uuml; m&uuml;nafıkların İslam zahirlerini koruduklarını, fakat İslam ile M&uuml;sl&uuml;manların aleyhine &ccedil;alıştıklarını, M&uuml;sl&uuml;manların ise birlik i&ccedil;inde hareket edip, saldırgan batılı g&uuml;&ccedil;lerin karşısında direnmeleri, Hz. Ali As&#39;nin d&uuml;şmanlara karşı izlediği politikaları y&uuml;r&uuml;rl&uuml;ğe koymaları gerektiğini belirtti. L&uuml;bnan İslami direniş hareketi Hizbullah&#39;ın meclis &uuml;yesi Neva Essahili de İmam Humeyni&#39;nin ruhuna Fatiha okutarak yaptığı konuşmada, İslam peygamberinin y&uuml;ce şahsiyetine saldırının, d&uuml;nya m&uuml;stekbirliği, emperyalist ve Siyonist g&uuml;&ccedil;lerin ortak sinsi planının bir par&ccedil;ası olduğunu, fakat M&uuml;sl&uuml;manların makul bir şekilde tepki g&ouml;sterip, d&uuml;şmanların suiistimallerini etkisiz hale getirmeleri gerektiğini, İslam alimleriyle M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin bu konuya m&uuml;dahale etmeleri ve medeni bir yol haritası hazırlayıp uygulamaları gerektiğini s&ouml;yledi. Londra İslami ilimler hocası H&uuml;ccet&uuml;lislam Ali Hekim de bu konferansta yaptığı konuşmada, tepkisel davranmak yerine harekete ge&ccedil;ip, İslam ve İslam peygamberini d&uuml;nya kamu oyuna tanıtmaya &ccedil;alışmamız gerektiğini belirtip, peygamber efendimize yapılan tahkir edici saldırıların insanlığı tahkir ve b&uuml;t&uuml;n kutsallıkların ayaklar altına alınması anlamında olduğunu, aydınların globalleşme ile ilgili olarak aktif davranmadıklarını ve g&uuml;n&uuml;m&uuml;z mantığına uygun bir mantıki y&ouml;ntemler geliştiremediklerini, bu konuda &uuml;niversite alanında ve kaynaklar a&ccedil;ısından yetersizlikler yaşadıklarını s&ouml;yledi. İbrahimi Haccın toplantılarından biri İslam Mezheplerini Takrib-yakınlaştırma toplantısıydı. L&uuml;bnan Hizbullah merkezi şurası &uuml;yesi Halil Zoreg yaptığı konuşmada, İran İslam cumhuriyetinin İslam mezheplerini yakınlaştırma &ccedil;alışmalarının takdire şayan olduğunu belirtip, sonuncu peygamber Hz. Muhammed Sav&#39;nın mukaddes hariminin korunmaması halinde hi&ccedil;bir şeyin M&uuml;sl&uuml;manları bir araya getiremeyeceğini belirtip, Hz. Muhammed&#39;in vefatı sonrası meydana gelen tefrika&#39;nın İslam dininden değil &uuml;mmetinden kaynaklandığını, İslam&#39;ın ise b&uuml;t&uuml;n M&uuml;sl&uuml;manları tek bir şeriat ve Kuran&#39;ı kerime bağlanmaya &ccedil;ağırdığını, b&uuml;t&uuml;n M&uuml;sl&uuml;manların tek bir Allah&#39;a ibadet ettiklerini s&ouml;yledi. Mezheplerin Takrib-yakınlaştırma toplantısında konuşan L&uuml;bnan Hizbullah merkezi şurası &uuml;yesi Halil Zoreg ayrıca; M&uuml;sl&uuml;manlar arasındaki vahdetle birlikte Tevhidi dinlere inanan insanlarında birlik i&ccedil;inde olmaları gerektiğini belirtip, hz. Muhammed sav&#39;nin sınıfsal bir toplumun yaratılmasına muhalif olduğunu, b&uuml;t&uuml;n M&uuml;sl&uuml;manları birlik ve b&uuml;t&uuml;nleşmeye &ccedil;ağırdığını kaydetti. M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerden Burikino Fasolu Şeyh Muhammed Teravi de bu konferansta yaptığı konuşmada, M&uuml;sl&uuml;man milletlerin İslam &uuml;mmeti i&ccedil;inde bir b&uuml;t&uuml;n olmaları gerektiğini, saflarını daha bir sıklaştırmalarının ka&ccedil;ınılmaz olduğunu, b&ouml;yle bir durumda hi&ccedil;bir g&uuml;c&uuml;n İslam ve M&uuml;sl&uuml;manlara saldırıda bulunma k&uuml;stahlığına c&uuml;ret edemeyeceğini vurguladı. Burikino Fasolu Şeyh Muhammed Teravi M&uuml;sl&uuml;manların hac merasimini fırsat bilerek vahdet saflarını geliştirmeleri gerektiğini kaydedip, Hac Felsefesinin yeniden tanımlanması gerektiğini vurguladı. Şeyh Muhammed Teravi b&uuml;t&uuml;n İslam mezheplerine mensup M&uuml;sl&uuml;manların birlikteliğiyle İslam ve M&uuml;sl&uuml;manların kutsal değerlerinin korunup geliştirileceğini ve yaygınlaştırılacağını s&ouml;zlerine ekledi.</p>','Hac Merasiminin Vahdet Özellikleri','','publish','closed','open','','hac-merasiminin-vahdet-ozellikleri','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3113',0,'post','',0),(3114,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Merhum Ayetullah el-Uzma Fazil Lenkerani, son yıllardaki Fatımiyye şiarlarının ihya edicilerinden biri olarak g&ouml;ze &ccedil;arpmıştır. &Ouml;zellikle bu konuda yayınladığı beş mesaj Peygamberin yadig&acirc;rının matem merasimlerinin zinde olmasında b&uuml;y&uuml;k bir rol oynamıştır.</p>\n\n<p>\n	Bir s&uuml;redir hakikatten uzak ve inattan kaynaklanan bazı s&ouml;zler s&ouml;ylenmekte veya yazılmaktadır. Bunlar insaflı t&uuml;m vicdanları sızlatan ve hakikat peşinde koşanları rahatsız etmektedir. Evet doğrudur İran İslam İnkılabının b&uuml;y&uuml;k mimarı vahdet konusuna &ccedil;ok &ouml;nem vermekteydi, ancak imam Humeyni&rsquo;nin maksadı Şia&rsquo;nın sağlam inan&ccedil; ilkelerinden el &ccedil;ekmesi değildi&hellip;</p>\n\n<p>\n	Bu yazıda merhum Ayetullah uzma Fazil Lenkerani&rsquo;nin &ldquo;Fatıma ve Fatımiye&rdquo; kitabında yayınlanan konuşma ve mesajlarından bir b&ouml;l&uuml;m&uuml;ne yer verilecektir.</p>\n\n<p>\n	<strong>Allah&rsquo;ın hoşnutluk ve &ouml;fkesinin mihveri</strong></p>\n\n<p>\n	Bu g&uuml;nler İslam d&uuml;nyasının en b&uuml;y&uuml;k hanımefendisi Hz. Fatımatu&rsquo;z Zehra&rsquo;nın (s.a) şehadet yıld&ouml;n&uuml;m&uuml; g&uuml;nlerine denk gelmektedir. Bu hakikatin v&uuml;cudunun &ccedil;eşitli boyutları şu ana kadar d&uuml;ş&uuml;nce ve basiret adamlarına doğru ve dakik bir şekilde a&ccedil;ıklanmamıştır. Ona Fatıma adını koymuşlardır, &ccedil;&uuml;nk&uuml; varlıklar onun marifet k&uuml;nh&uuml;nden mahrumdurlar. Peygamber ve hak Teala onun &ouml;fkelenmesiyle &ouml;fkelenir, onun hoşnutluğuyla hoşnut olurlar.</p>\n\n<p>\n	<strong>G&ouml;revlerimizi ihmal etmeyelim</strong></p>\n\n<p>\n	Mevcut koşullarda, bu değerli hanımefendi ve masum &ccedil;ocuklarının d&uuml;ş&uuml;nce, fikir ve emirleriyle daha fazla bilin&ccedil;lenelim. G&ouml;revlerimizi kesinlikle ihmal etmemeliyiz. Alimler ve hatipler g&ouml;rkemli matem ve yas meclislerinin yanı sıra Hz. Fatıma&rsquo;nın manevi ve ilmi y&ouml;nlerine de &ouml;zel &ouml;nem versinler. Allah&rsquo;a hamd olsun ki Şia mektebi istidlal, delil ve mantıkla doludur.</p>\n\n<p>\n	<strong>Kadınların g&ouml;revleri</strong></p>\n\n<p>\n	Allah&rsquo;ın, peygamberin ve ilahi enbiyaların katında b&ouml;yle bir saygınlığa sahip olan bir hanımın s&ouml;zleri, v&uuml;cudu, hareketi m&uuml;lk, melekut, d&uuml;nya ve ahrette bu kadar etkiliyse acaba bizler bu nursal hakikate her ne kadar &ccedil;ok kendimizi yaklaştırmamız gerekmez mi?</p>\n\n<p>\n	Acaba toplumumuza ve &ouml;zellikle muhterem bacılarımıza t&uuml;m alem ve insanlar i&ccedil;in olan hayrı kesir ve ilahi kevserden uzak durmak yakışır mı?!</p>\n\n<p>\n	<strong>İlk velayet şehidi</strong></p>\n\n<p>\n	Hz. Fatıma (s.a) iftiharlarla dolu velayet ve imamet yolundaki ilk şehidedir. İmamlar (a.s) onun evladı olmaktan onur duymaktaydılar. Hz. Fatıma (s.a) mazlumiyetin zirvesinde ve bir &ccedil;ok musibetle yoğrulmuş ve &ccedil;ok hassas koşullar altında sıradan insanların konuşmaktan bile aciz kaldıkları bir zamanda (Peygamber vefat etmiş, Hz. Ali&rsquo;ye ihanet edilmiş, fedek elinden alınmış, &ccedil;ocuğu d&uuml;ş&uuml;r&uuml;lm&uuml;ş, kocası ve taraftarlarından zorla biat alınmaya kalkılmış, d&ouml;v&uuml;lm&uuml;ş&hellip; b&ouml;yle bir d&ouml;nemde) &ouml;yle bir hutbe okumuştur ki hekimler, bilgeler ve akıl sahipleri onu anlamakta aciz kalmışlardır.</p>\n\n<p>\n	<strong>İnkar edilmez mazlumluk</strong></p>\n\n<p>\n	İnat&ccedil;ılar bilsinler ki eğer kendi hayallerinde Hz. Fatıma&rsquo;nın şehadeti konusunda ş&uuml;pheler atmaya kalksalar da Resulullah&rsquo;ın vefatından sonra ona yapılan zul&uuml;mleri ve mazlumluğu konusunda en k&uuml;&ccedil;&uuml;k bir tasavvur bile edemez ve asla olanları inkar edemezler. Hz. Fatıma&rsquo;nın kısa &ouml;mr&uuml;, Mescid-i Nebi&rsquo;de okuduğu baştan ayağa delil ve istidlalle dolu yakıcı hutbesi, gece g&uuml;nd&uuml;z akıttığı g&ouml;zyaşları, velayeti sağlam bir şekilde savunması&hellip; hepsi Hz. Fatıma&rsquo;nın mazlumluğunu g&ouml;stermektedir. Bundan dolayı İslam d&uuml;nyası onun ve kocasının mazlumluğu i&ccedil;in devamlı olarak yas ve matem halindedirler.&nbsp;</p>\n\n<p>\n	<strong>Tarihin tanıklığı</strong></p>\n\n<p>\n	Bizler hi&ccedil;bir zaman o musibetleri unutamayız. Tarih şahitlik etmektedir ki kısacık &ouml;mr&uuml;nde ne kadar zul&uuml;m ve sıkıntılar &ccedil;ekmiştir. Muvahhitlerin başı olan m&uuml;minlerin Emiri Hz. Ali (a.s) onun şehadetinden sonra ş&ouml;yle buyurmuştur: &ldquo;&Uuml;z&uuml;nt&uuml; ve kederim daimidir ve son bulmayacaktır.&rdquo; Acaba b&ouml;yle bir tabirden sonra Hz. Ali&rsquo;nin Şia&rsquo;sı ve peygamberin &uuml;mmeti bu &uuml;z&uuml;nt&uuml; ve kederden uzak durabilir mi?</p>\n\n<p>\n	<strong>İmam Humeyni&rsquo;nin vahdetten kastı</strong></p>\n\n<p>\n	Bir s&uuml;redir hakikatten uzak ve inattan kaynaklan bazı s&ouml;zler s&ouml;ylenmekte veya yazılmaktadır. Bunlar insaflı t&uuml;m vicdanları sızlatan ve hakikat peşinde koşanları rahatsız etmektedir. Evet doğrudur İran İslam İnkılabının b&uuml;y&uuml;k mimarı vahdet konusuna &ccedil;ok &ouml;nem vermekteydi, ancak imam Humeyni&rsquo;nin maksadı Şia&rsquo;nın sağlam inan&ccedil; ilkelerinden el &ccedil;ekerek yalanlara hatta Hz. Fatıma&rsquo;nın olayında bile yalanlara şahit olması değildir. Bilakis a&ccedil;ıktır ki imam Humeyni&rsquo;nin d&uuml;ş&uuml;ncesi M&uuml;sl&uuml;manların genel olarak İslam d&uuml;şmanları ve k&uuml;resel s&uuml;per g&uuml;&ccedil;ler karşısında birlik ve ittihat halinde hareket ederek, d&uuml;şmanların İslam&rsquo;ın hakikatlerinde ihlal oluşturmasını &ouml;nleyerek darbe vurmasına engel olmaktı.&nbsp;&nbsp;</p>','İmam Humeyni’nin İslami vahdetten kastı','','publish','closed','open','','imam-humeyninin-islami-vahdetten-kasti','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3114',0,'post','',0),(3115,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Kuşkusuz İslami mezhepleri yakınlaştırma hususunda en &ouml;nemli sorumluluk d&uuml;ş&uuml;n&uuml;rlere ve &acirc;limlere aittir.</p>\n\n<p align=\"justify\">\n	&nbsp;Zira bu grup bir tarafta Allah Resul&uuml; (s.a.a)&rsquo;in varisleri, risaletin tebliğcileri ve gelecek neslin yetiştiricileri olmakla beraber bir taraftan da İslami mezhepleri yakınlaştırma meselesini daha iyi bildikleri i&ccedil;in birliğin oluşması yolunda en &ouml;nemli etkiye sahip kimselerdir.</p>\n\n<p align=\"justify\">\n	D&uuml;ş&uuml;n&uuml;rlerin ve &acirc;limlerin aşağıdaki hususlarda rollerini ifa etmeleri gerekir.</p>\n\n<p align=\"justify\">\n	1- Yakınlaştırma hareketinin değer ve temelleri hususunda tefekk&uuml;r ederek bunları incelemelerinde ve yazılarında dile getirmeleri gerekir. Bundan da &ouml;nemlisi bunları g&ouml;z &ouml;n&uuml;nde bulundurarak fıkhi istinbatlarda bulunmaları ve yine bu &ccedil;er&ccedil;evede fıkıhtaki tezah&uuml;m kaidesine binaen İslami birliği diğer meselelerden &ouml;ncelikli bilmeleri gerekir. Biz bu y&uuml;zden bazı uluslar arası İslami mezhepleri yakınlaştırma konferanslarında fıkhi yakınlaşmayı savunarak d&uuml;ş&uuml;n&uuml;rlerin fıkhi g&ouml;r&uuml;şlerini birbirlerine yakınlaştırmaya davet ettik.</p>\n\n<p align=\"justify\">\n	Bazı fıkhi ihtilaflara dikkat edildiğinde bunların farklı g&ouml;r&uuml;şlerden kaynaklanan lafzi veya ıstılahi ihtilaflar olduğu g&ouml;r&uuml;lecektir. Kıyas ve istihsan gibi bazı usuli konularda da aynı lafzi ve ıstılahi ihtilaflarla karşılaşmaktayız. Bu konu Allame Şeyh Muhammed Rıza Muzaffer&rsquo;in ve Allame Seyyid Muhammed Taki Hekim&rsquo;in Usul-i Fıkıh kitaplarında hemen g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p align=\"justify\">\n	Burada ihtilafları b&uuml;y&uuml;k g&ouml;sterip bunu derinleştirerek okuyucuda karşılıklı algının imkansız olduğu ve bu ihtilafların b&uuml;t&uuml;n alanları kapsadığı d&uuml;ş&uuml;ncesini yerleştiren bir&ccedil;ok kitap ve yazıya değinmek zorundayız. Bu yazılar hakikate zulmederek kaynak, y&ouml;ntem, &ouml;l&ccedil;&uuml;t ve hedef birliğini tamamen g&ouml;rmezlikten gelmiştir.</p>\n\n<p align=\"justify\">\n	2- M&uuml;sl&uuml;manların b&uuml;t&uuml;n mezhebi farklılıklarına rağmen kardeş&ccedil;e ve ihlaslı bir şekilde birbirleriyle ilişki i&ccedil;inde olmasını sağlamak ve herkesin farklı mezheplerin etkinliklerini benimsemeleri i&ccedil;in d&uuml;ş&uuml;n&uuml;rlerin birbirleriyle uyum i&ccedil;inde yakınlaştırma faaliyetleri i&ccedil;ine girmeleri gerekir. B&ouml;ylece M&uuml;sl&uuml;man toplumlar arasında ge&ccedil;miş acı tarihi olayların da etkisi silinecektir. Şer&rsquo;i bir h&uuml;k&uuml;m konusunda ihtilafı veya tarihi bir olay hakkındaki farklı algıları ya da toplumsal davranış farklılıkları &ndash;i&ccedil;tihattan kaynaklanıp İslami genel &ccedil;er&ccedil;eve i&ccedil;inde kaldığı s&uuml;rece- kabul edilebileceği gibi tevcih de edilebilir. Eğer her hangi bir davranış ve algı b&uuml;t&uuml;n m&uuml;&ccedil;tehitler tarafından İslami &ccedil;er&ccedil;evenin dışında olduğu ifade edilirse bununla m&uuml;cadele edilmelidir.</p>\n\n<p align=\"justify\">\n	3- B&uuml;t&uuml;n &ouml;nemli olaylarda aynı mevzide yer almak i&ccedil;in ortak &ccedil;abaların yoğunlaştırılması gerekir. &Ouml;nemli olaylardan bazıları şunlardır:</p>\n\n<p align=\"justify\">\n	a- İslami h&uuml;k&uuml;mlerin y&uuml;r&uuml;rl&uuml;ğe konulması</p>\n\n<p align=\"justify\">\n	b- Dini &ccedil;er&ccedil;evede milli hakimiyetin tahakkuku</p>\n\n<p align=\"justify\">\n	c- D&uuml;şmanların İslam &uuml;mmetine darbe vurmak i&ccedil;in yaptıkları plan ve hileler karşısında durmak</p>\n\n<p align=\"justify\">\n	d- İslam &uuml;mmetinin birliğinin korunması ve tefrikanın reddedilmesi</p>\n\n<p align=\"justify\">\n	e- M&uuml;sl&uuml;manların genel menfaat ve maslahatlarının grupsal menfaat ve maslahatlardan &ouml;ncelikli bilinmesi</p>\n\n<p align=\"justify\">\n	4- İslami mezheplerin yakınlaşmasına vesile olacak kurumların tesis edilmesi ki bunlardan bazıları aşağıda zikredilmiştir.</p>\n\n<p align=\"justify\">\n	a- Farklı mezhep taraftarları arasında ortak i&ccedil;timai kul&uuml;pler</p>\n\n<p align=\"justify\">\n	b- Farklı konularda yakınlaştırıcı kamplar</p>\n\n<p align=\"justify\">\n	5- M&uuml;sl&uuml;manların oldukları yerlerde yakınlaştırıcı grupların oluşturulması</p>\n\n<p align=\"justify\">\n	İslami devletler ve merkezler de bu hususta &ouml;nemli roller ifa edebilirler. Bunlar yakınlaştırıcı hareketleri teşvik edebilir ve bu hususta konferanslar ve seminerler d&uuml;zenleyebilirler. Keza sorumlu bir şekilde bu misyonu y&uuml;klenip tefrika nedeni olabilecek sembollerden ka&ccedil;ınarak mezhebi hoşg&ouml;r&uuml; k&uuml;lt&uuml;r&uuml;n&uuml; yayabilirler.</p>','Mezhepleri Yakınlaştırmada Alimlerin ve Düşünürlerin Rolleri','','publish','closed','open','','mezhepleri-yakinlastirmada-alimlerin-ve-dusunurlerin-rolleri','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3115',0,'post','',0),(3116,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	İslami vahdet değişik inan&ccedil;lara sahip akımların, mezheplerin kendi hedef ve fikirleri doğrultusunda bir takım ortak ve m&uuml;şterek noktalarda beraber hareket edip aynı stratejiyi takip edebilmek i&ccedil;in g&ouml;r&uuml;ş alış verişinde bulunup dayanışma i&ccedil;inde olmasına denir.<br />\n	&nbsp;<strong>Vahdetin amacı bedenlerin bir araya gelmesi değil fikirlerin bir araya gelmesidir.</strong><br />\n	Kuran-ı Kerim&#39;de de &uuml;zerinde en fazla durulan konulardan birisi İslami vahdet olmuştur. Nitekim Allah&rsquo;u Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır: &ldquo;Hep birlikte Allah&rsquo;ın ipine (Kur&rsquo;an&rsquo;a) sımsıkı sarılın. Par&ccedil;alanıp b&ouml;l&uuml;nmeyin. Allah&rsquo;ın size olan nimetini hatırlayın. Hani sizler birbirinize d&uuml;şmanlar idiniz de O, kalplerinizi birleştirmişti. İşte O&rsquo;nun bu nimeti sayesinde kardeşler olmuştunuz. Yine siz, bir ateş &ccedil;ukurunun tam kenarında idiniz de O sizi oradan kurtarmıştı. İşte Allah size ayetlerini b&ouml;yle apa&ccedil;ık bildiriyor ki doğru yola eresiniz.&rdquo; (Ali İmran, 103.)<br />\n	Ayet b&uuml;t&uuml;n M&uuml;sl&uuml;manların birlik i&ccedil;inde hareket etmesini &ldquo;Allah&rsquo;ın ipine sımsıkı sarılın&rdquo; ibaresinden kasıtta ayrılıktan ka&ccedil;ınmaktır. Zira tefrika Allah&#39;ın ipine sarılmaktan ka&ccedil;ınmak olduğu gibi dışarıdan gelecek olan d&uuml;şmanların da rahat bir şekilde M&uuml;sl&uuml;man topluluğa etki etme ve zarar verme nedenidir. Başka bir ayette de &ldquo;b&ouml;l&uuml;k b&ouml;l&uuml;k olmayın&rdquo; diye buyurmaktadır. &Ccedil;&uuml;nk&uuml; tefrikanın gereksinimi par&ccedil;alanmadır ve par&ccedil;alanmanın gereksini zaaftır. Zayıf olan toplumların daha &ccedil;abuk başkalarının oyununa gelmesi muhtemeldir. İslam gibi bir dinin kesinlikle m&uuml;nafıklardan, m&uuml;şriklerden ve k&acirc;firlerden oluşan d&uuml;şmanları olacaktır. Bu ilahi sunnetullahtır. Allah&rsquo;u Te&acirc;l&acirc; da bunu defalarca bildirmiş ve hatta bunların hilelerinin şekillerini bile bazı yerlerde a&ccedil;ıklamıştır. G&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manlarının İslami vahdete sahip olamamalarının nedenlerinden biri birbirlerini tanımamaları ve &acirc;limler arasındaki diyalogun az olmasıdır.<br />\n	Diğer bir neden de d&uuml;şmanların M&uuml;sl&uuml;manları birbirlerinden ayırmak ve İslam topraklarını s&ouml;m&uuml;rmek i&ccedil;in sanal ihtilaflar yaratmalarıdır. &Acirc;limlerin olaya d&acirc;hil olmadığı ve cahillerin, batılıların oyunlarına geldikleri bir durumda İslami vahdetin oluşmasını beklemek ne kadar ger&ccedil;ek&ccedil;i olabilir? Her şeyden &ouml;nce M&uuml;sl&uuml;man toplumlara İslami vahdet anlatılmalı ve bunun getirileri ve zorunluluğu izah edilmelidir. Gerek siyasi, ekonomik, coğrafi ve gerekse sosyolojik a&ccedil;ıdan incelendiğinde d&uuml;nya M&uuml;sl&uuml;manlarının konumunun pek de i&ccedil; a&ccedil;ıcı olmadığı g&ouml;r&uuml;lecektir. Her şeyden &ouml;nemlisi bug&uuml;n İsrail ve Amerika gibi emperyalist g&uuml;&ccedil;ler d&uuml;nya M&uuml;sl&uuml;manları arasında kendi menfaatleri i&ccedil;in nifak sokarak s&ouml;zde bile olsa M&uuml;sl&uuml;manlar arasında var olan birlik ve beraberliği bozmaya &ccedil;alışmaktadırlar.<br />\n	Maalesef M&uuml;sl&uuml;manlar arasındaki bu ayrılık ve tefrika her ne kadar fazla ise emperyalist d&uuml;ş&uuml;nceye sahip k&acirc;fir, zalim, Siyonistler her zaman birlik ve beraberlik i&ccedil;indedirler. Tabii ki bu devlet ve sistemleri bir araya getiren maddi &ccedil;ıkarlardır ve bu &ccedil;ıkarlar devam ettik&ccedil;e bir arada kalacaklardır. Oysa M&uuml;sl&uuml;manları birbirine bağlayan bağlar maddi bağlardan daha sağlam inan&ccedil; bağıdır. Bu bağlara rağmen M&uuml;sl&uuml;manlar maalesef bir araya gelememektedirler. Oysa İslam d&uuml;nyasının bu vahim durumdan kurtulmak i&ccedil;in en mantıklı ve ilkeli kurtuluşu M&uuml;sl&uuml;manlar arasında g&ouml;n&uuml;l birliğinin sağlamlaştırılmasına bağlıdır. S&uuml;nni ve Şii M&uuml;sl&uuml;manların bir&ccedil;ok ortak değerleri vardır. Her şeyde tek bir Allah&rsquo;a inanırız, Allah Resul&uuml;ne ve onun Allah&rsquo;tan getirdiği Kuran-ı Kerim&rsquo;e inanırız. Kısacası itikadı anlamda M&uuml;sl&uuml;man olmanın gereksinimi olan Allah&rsquo;a, n&uuml;b&uuml;vvete ve kıyamet g&uuml;n&uuml;ne inanma hususunda hi&ccedil;bir ihtilafımız yoktur. Ahkam ile ilgili meselelerde de i&ccedil;tihatlardan kaynaklanan &ccedil;ok c&uuml;zi ihtilaflarımız vardır. Hac, namaz, zek&acirc;t, taharet&hellip; ve ahkamın diğer bir&ccedil;ok konusunda hemfikiriz ve sadece bunların misaklarından i&ccedil;tihattan dolayı sınırlı bazı farklılıklarımız vardır.<br />\n	B&uuml;t&uuml;n bu vahdet &ouml;ğelerine rağmen İslam d&uuml;şmanları &ouml;zellikle batılı emperyalist g&uuml;&ccedil;ler İslam &uuml;lkeleri ve İslam mezhepleri arasında nifak tohumları ekmeyi başarmaktadırlar. İslam d&uuml;şmanlarının bunu başarmalarının tek bir yolu vardır nitekim Allah&rsquo;u Te&acirc;l&acirc; bunu dillendirmiş ve gevşeyip g&uuml;c&uuml;m&uuml;z&uuml; elden vermemizin nedenini a&ccedil;ıklamıştır: &ldquo;Allah&rsquo;a ve Resul&rsquo;&uuml;ne itaat edin ve birbirinizle &ccedil;ekişmeyin. Sonra gevşersiniz ve g&uuml;c&uuml;n&uuml;z, devletiniz elden gider. Sabırlı olun. &Ccedil;&uuml;nk&uuml; Allah sabredenlerle beraberdir.&rdquo; (Enfal, 46).<br />\n	D&uuml;nya M&uuml;sl&uuml;manlarının ve Mustazaflarının Rehberi Seyyid İmam Ali Hamaney&rsquo;in Vahdet haftası dolayısıyla İran&rsquo;a gelen misafirlere hitaben yaptığı konuşmada da M&uuml;sl&uuml;manlar i&ccedil;in vahdetin ne kadar &ouml;nemli olduğunu şu s&ouml;zleri ile vurguladı: &ldquo;İslam d&uuml;nyasının birleşmesi ve M&uuml;sl&uuml;manlar arasında vahdet. Vahdet asli bir meseledir. Eğer M&uuml;sl&uuml;manlar arasındaki vahdet hakiki anlamıyla tahakkuk ederse M&uuml;sl&uuml;manların sorunlarının &ccedil;oğu da hallolacaktır. Hepimiz bu y&ouml;nde telaş g&ouml;stermeliyiz, taa ki inşallah kalpler birbirlerine yaklaşırlar. Sadece diller değil. Kalpler birbirine yaklaştığında eller ve ameller de birbirine yaklaşacaktır, buyurmuştur. Irak, Filistin, Bahreyn, Bosna Hersek ve bir &ccedil;ok M&uuml;sl&uuml;man &uuml;lkesinde insanların hayatını kaybettiğini, &ccedil;ocukların yetim kaldığını, vahşetin ve şiddetin doruğa tırmandığını g&ouml;ren d&uuml;nya M&uuml;sl&uuml;manları bu olanlardan bir ders almalıdır&hellip;&rdquo;<br />\n	Şu anda bile siz bu yazıyı okurken ka&ccedil; tane M&uuml;sl&uuml;manın yaşam savaşı i&ccedil;in m&uuml;cadele verdiğini unutmamalıyız. M&uuml;sl&uuml;man halkın haklarını ancak diğer M&uuml;sl&uuml;manlar koruyabilir. Eğer İslam d&uuml;şmanlarının yaptığı bu işgaller M&uuml;sl&uuml;manların vahdetine vesile olmuyorsa işgali baştan kabul etmişiz demektir. &Ccedil;&uuml;nk&uuml; toprak işgalinden daha &ouml;nemli olan akılların ve kalplerin işgalidir. Y&uuml;ce Rabbimiz bize M&uuml;sl&uuml;manların tam bir birlik ruhu i&ccedil;erisinde olmamızı emretmiş ve ş&ouml;yle buyurmuştur: &quot;sanki birbirlerine kenetlenmiş bir bina gibi&quot; (Saff Suresi, 4).<br />\n	Eğer d&uuml;nya M&uuml;sl&uuml;manları birbirine karşı hoşg&ouml;r&uuml;, merhamet anlayış ve toleranslı olur ve İslam&rsquo;ın ahlaki ilkelerine uygun davranırlarsa M&uuml;sl&uuml;man &uuml;lkelerine h&acirc;kim olmaya &ccedil;alışan emperyalistlerin de sonu gelmiş olur. İslami vahdet ekonomik a&ccedil;ıdan da İslam &uuml;lkelerinde b&uuml;y&uuml;k gelişmelere vesile olur. B&uuml;t&uuml;n bunları g&ouml;z &ouml;n&uuml;nde bulundurarak d&uuml;nya M&uuml;sl&uuml;manlarının kardeşlik ruhunu yeniden canlandıracak etkinlikler başlatılmalıdır. Bu hem M&uuml;sl&uuml;manlara hem de diğer dinlere mensup kimseler i&ccedil;in huzur, barış ve adalet getirecektir.&nbsp;</p>','İslami Vahdetin Müslümanlar İçin Önemi','','publish','closed','open','','islami-vahdetin-muslumanlar-icin-onemi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3116',0,'post','',0),(3117,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	Bir dosya niteliğindeki bu &ccedil;alışma &laquo;itret&raquo;, &laquo;&uuml;mmet&raquo; ve &laquo;vahdet&raquo; olmak &uuml;zere &uuml;&ccedil; ana konuyu barındırıyor.</p>\n\n<p>\n	Hamd b&uuml;t&uuml;n alemleri yaratan, nefislerdeki gizliyi dahi bilen, &laquo; hayy ve kayyum &raquo; olan Allah&rsquo;a mahsustur. Selat ve selam onun resul&uuml;, habibi, kullarının se&ccedil;kini, alemlere rahmet olan Hz. Muhammed (s.a.a)&rsquo;e ve onun pak ve pakize Ehl-i Beytine olsun. Ve yine selam hidayet ehline tabi olanlara olsun ki; onlar apa&ccedil;ık delillerle sapıklıktan uzaklaşıp hidayete erme aşk ve m&uuml;cadelesiyle yanıp tutuşmaktadırlar.</p>\n\n<p>\n	Bir dosya niteliğindeki bu &ccedil;alışma &laquo;itret&raquo;, &laquo;&uuml;mmet&raquo; ve &laquo;vahdet&raquo; olmak &uuml;zere &uuml;&ccedil; ana konuyu barındırıp, bir başlık altında toplamayı gaye edinmişse de; ger&ccedil;ekte fikri bir &ccedil;alışmanın &uuml;r&uuml;n&uuml; olmaktan &ouml;te, peygamber soyu olarak kabul edilen ve bu konuda kesinlikle (art niyetli kimi Adem evladı hari&ccedil;) &uuml;mmetin ittifak ettiği, pak ve pakize olarak anılan, ilmin&nbsp; şehri, Allahın sırlarının hamisi olanHatem-i nebi&rsquo;nin soyundan gelen ve iki değerli emanetin biri olan,&nbsp; &laquo; Al-i Muhammed&raquo;&rsquo;in adeta Kur&rsquo;anla birbirlerini tefsire dayanan beyanatlarıdır.</p>\n\n<p>\n	Biz bu dosyada &ouml;ncelik olarak g&uuml;lzarı İsmet-i Zehra, seyyidetin nisa-il alemin ve Ummi Ebi&rsquo;ha olarak nitelendirilen, Zehra-i pekize den &ldquo;Vahdet&rsquo;&rsquo;e dair&nbsp; h&uuml;cceti teşkil edecek izahatların da olduğu meşhur Hutbesinden alıntı paragraflarla yetineceğiz.</p>\n\n<p>\n	Yine vahdetin temel prensiplerini b&uuml;nyesinde barındıran, ancak &ldquo;itret ve &uuml;mmet&rsquo;&rsquo; farkını da beyan eden, Abbasi sultanlarındanHarun-er reşit&rsquo;in oğlu Memun tarafından d&uuml;zenlenen bir oturumda, Horasan alimleri ile İmam Rıza arasında ge&ccedil;en bir m&uuml;nazarada değinilen b&ouml;l&uuml;m&uuml; aktarmakla yetinmeye &ccedil;alışacağız. &Ouml;zellikle &Uuml;mmetin temel sorunlarından olan ve kişisel yorumlarla &ccedil;&ouml;z&uuml;mlenemeyecek derecede giriftleşen bir olgu haline geldiğinden &ouml;t&uuml;r&uuml;&hellip;</p>\n\n<p>\n	İslam dinin yetiştirdiği ve &uuml;mmetin iftihar-ı medar&rsquo;ı olan İmam Humeyni&rsquo;nin, Res&rsquo;ul-&uuml; Ekrem(s.a.a)&rsquo;in&nbsp; doğum tarihi hakkında iki değişik rivayetin arasındaki (12 Rebiu&rsquo;l Evvel ile 17&nbsp; Rebiu&rsquo;l Evvel arası) s&uuml;renin &uuml;mmet arasında ihtilaftan ziyade rahmete vesile olması dileği ile &rsquo;&rsquo;Vahdet haftası&rsquo;&rsquo; (nedense T&uuml;rkiyede&nbsp; kutlu doğum haftası diye adlandırıldı!) olarak t&uuml;m d&uuml;nya m&uuml;sl&uuml;manlarına değerli bir hediye sunmakla birlikte, d&uuml;nya m&uuml;sl&uuml;manları, sorumluluklarının bilincine ermesine vesile olabilecek diye değerlendir(il)mesi. Ve Allah&rsquo;ın se&ccedil;kin kullarının davet ve uyarılarına daha bir duyarlılık ile takip ve tahlil etme&nbsp; bilinci ile donanmak, ve yine bu t&uuml;r araştırmalarda sadakat ve ihlası en &ouml;n planda tutmak, olası tenkit ve kınamalara akl-ı selim&nbsp; bir tutum sergilemek,&nbsp; Allah&rsquo;tan başka bir mevlamızın olmadığını ve ondan yardım ve sabır dilediğimizi, Pak Resul&rsquo;&uuml;n&uuml;n h&uuml;rmetine ondan dileriz.</p>\n\n<p>\n	<strong>Hz. Fatima&rsquo;nın Mescid-i Nebevi deki Hutbesinden;</strong></p>\n\n<p>\n	&laquo; &hellip;Ey Allah&rsquo;ın kulları, sizler onun emir ve nehiylerinin muhatabı, dinin ve vahyin taşıyıcıları ve Allah&rsquo;ın kendi nefislerine emin kıldığı kimseler ve &uuml;mmetlere dinin tebliğcilerisiniz. Allah tarafından hak bir &ouml;nder (olan Kur&rsquo;an) sizin aranızdadır. O, Allah&rsquo;ın size sunmuş olduğu bir ahittir ve halef olarak bıraktığı bir emanettir. O, Allah&rsquo;ın natık kitabı, sadık Kur&rsquo;an-ı y&uuml;ce nuru, parlak ışığıdır. Basiretleri (hidayetleri) aşikardır. Sırları m&uuml;nkeşef a&ccedil;ıktır. Zahirleri aydındır. Ona uyanlara gıpta olunur. Kur&rsquo;an kendisine uyanı, Allah&rsquo;ın rızasına g&ouml;t&uuml;r&uuml;r, ona kulak vereni kurtuluşa erdirir. O Kur&rsquo;an vasıtasıyla Allah&rsquo;ın aydın h&uuml;ccetleri, a&ccedil;ıklanmış azimetlerine (farzlarına), sakındırılmış haramlarını, belli nişanelerine, yeterli burhanlarına, yapılması istenmiş faziletlerine ve kullara hibe edilen ruhsatlarına ve yazılı şeriatlarına ulaşılır&hellip;&rsquo;&rsquo;</p>\n\n<p>\n	Sonra Hz. Fatıma, Kur&rsquo;an-ı Kerim&rsquo;de yer alan şeriatı a&ccedil;ıklayarak ş&ouml;yle buyurdu.</p>\n\n<p>\n	&ldquo;&hellip;Allah, imanı sizler i&ccedil;in şirkten temizlenme vesilesi kıldı. Ve namazı, kibirden uzaklaşmanız ve zekatı, nefsin y&uuml;celmesi ve rizkin &ccedil;oğalması ve orucu, ihlası sabitleştirmek ve haccı, dinin temellerini sağlamlaştırmak ve adaleti, kalpleri birleştirmek ve bize itaati, dinin d&uuml;zelmesi ve nizamı i&ccedil;in farz kıldı. Ve imametimizi tefrikadan kurtulmak, cihadı İslam&rsquo;a izzet kazandırmak, sabrı, m&uuml;kafatı hakketmek, emr-i bil marufu t&uuml;m halkın maslahatını korumak ve valideyne (baba ve anneye) iyiliği, Allah&rsquo;ın gazabından kurtulmak i&ccedil;in farz kıldı. Ve sıla-i rahim yapmayı (akrabalarla iyi ilişkide bulunmayı) sayıların &ccedil;oğalmasına vesile eyledi. Ve kısası kanların d&ouml;k&uuml;lmesini &ouml;nlemek, nezre (adağa) vefa etmeyi, Allah&rsquo;ın bağışına ehil olmak ve tartı ve &ouml;l&ccedil;&uuml;leri eksiltmeyip hakkınca tutmayı, malların değerinin korunması i&ccedil;in farz kıldı. Ve şarap i&ccedil;meyi, (kullarını) pisliklerden temizlemek i&ccedil;in nehyetti ve başkalarına zina nisbetini vermekten ka&ccedil;ınmayı, lanetten korunmak ve hırsızlıktan uzak durmayı iffet kazanmak i&ccedil;in emretti. Ve şirki, onun rablığına olan inancın halis olması i&ccedil;in haram kıldı.</p>\n\n<p>\n	&ldquo;(Ey inananlar,) Allah&rsquo;tan hakkıyla korkun ve ancak m&uuml;sl&uuml;manlar olarak (Allah&rsquo;a teslim olduğunuz halde) &ouml;l&uuml;n!&ldquo; (Al-i İmran/102) &bdquo;Allah&rsquo;ın emir ve nehiylerine itaat eyleyin. Ger&ccedil;ekten Allah&rsquo;tan kulları i&ccedil;inden ancak alimler korkar.&ldquo; (Fatır/28)</p>\n\n<p>\n	Ey insanlar, bilin ki ben Fatima&rsquo;yım ve babam Muhammed&rsquo;dir (s.a.a). Bu s&ouml;z&uuml; ben tekrar tekrar sizlere s&ouml;yl&uuml;yorum. S&ouml;zlerim haktır ve yaptığım işte batıl bir y&ouml;n yoktur. (Allah Teala buyuruyor ki) &bdquo;Ger&ccedil;ekten size kendinizden olan &ouml;yle bir peygamber geldi ki, sizlerin uğradığınız &ccedil;etinlikler ona ağır gelir, o size pek d&uuml;şk&uuml;n ve m&uuml;&rsquo;minlere şefkatli ve merhametlidir.&ldquo; (Tevbe/128)</p>\n\n<p>\n	Eğer Muhammed&rsquo;i (s.a.a) tanısanız; onun, sizin hanımlarınızın babası değil, benim babam olduğunu ve sizin erkeklerinizin değil, benim kocamın (Hz. Ali&rsquo;nin) kardeşi olduğunu g&ouml;r&uuml;rs&uuml;n&uuml;z. Ona olan nisbet ve yakınlık ne g&uuml;zel bir nisbettir. O peygamberliği uhdesine alıp, halkı Allah&rsquo;ın azabından korkuttu. M&uuml;şriklerin yolundan y&uuml;z &ccedil;evirdi. Şirkin belini kırıp, onların nefsini kesti ve halkı hikmet ve g&uuml;zel nasihatle Rabb&rsquo;inin yoluna &ccedil;ağırdı, putları kırdı, k&uuml;fr&uuml;n &ouml;nderlerini y&uuml;z&uuml;st&uuml; yere serdi. Sonunda kafirler topluluğu bozguna uğrayarak ardlarına d&ouml;n&uuml;p ka&ccedil;tılar; gecelerin karanlığı, sabahın aydınlığı ile yarıldı ve hakkın &ouml;z&uuml; ortaya &ccedil;ıktı; dinin &ouml;nderi konuşmaya başladı; şeytan s&ouml;zc&uuml;lerinin sesi kesildi, nifakın tacı yere d&uuml;şt&uuml;, k&uuml;f&uuml;r ve azgınlığın d&uuml;ğ&uuml;mleri &ccedil;&ouml;z&uuml;ld&uuml;. Sizler de ibadetten, oru&ccedil;tan karınları a&ccedil;, y&uuml;zleri ak olanlarla beraber ihlas kelimesini s&ouml;yler oldunuz.</p>\n\n<p>\n	Sizler Hz. Resul-i Ekrem gelmeden &ouml;nce ateş dolu bir u&ccedil;urumun kenarında idiniz, (o halinizle) taşın dibinde kalan, hemen i&ccedil;ilip t&uuml;ketilecek olan bir yudum suydunuz ; a&ccedil; kişinin fırsat g&ouml;zetmeden kapıp yiyeceği bir lokmaydınız (d&uuml;şmanların) ayakları altına d&uuml;şm&uuml;ş bir toplumdunuz. İ&ccedil;tiğiniz deve sidiğiyle dolmuş ve hayvan pisliğiyle kokuşmuş &ccedil;&ouml;llerdeki &ccedil;ukur suyu idi. Yediğiniz dabaklanmamış deriyle hazırlanan yemekti. Aşağılık bir hale d&uuml;şm&uuml;şt&uuml;n&uuml;z, insanların saldırıp sizi yok etmesinden korkuyordunuz. B&uuml;t&uuml;n bunlardan ve g&uuml;&ccedil;l&uuml;lerin belasına uğradıktan, Arab&rsquo;ın kurtlarına lokma olduktan, kitap ehlinin azgınlarına tutsak d&uuml;şt&uuml;kten sonra sizleri Allah Tebareke ve Teala babam Muhammed (s.a.a) vasıtasıyla kurtardı. Bundan sonra ne zaman m&uuml;şrikler savaş ateşini yaktılarsa, Allah onu s&ouml;nd&uuml;rd&uuml; ve ne zaman şeytan kendi boynuzunu &ccedil;ıkardıysa ve m&uuml;şriklerden bir grubun ağzı a&ccedil;ıldıysa (Peygamber s.a.a) kardeşini (Hz. Ali&rsquo;yi) tehlikenin &ouml;n&uuml;ne &ccedil;ıkarıp m&uuml;şriklerin ağzını tıkadı. Hz. Ali de d&uuml;şmanların başını ezmedikce ve yakılan ateşin alevini kılıcıyla s&ouml;nd&uuml;rmedikce geri d&ouml;nmezdi. O Allah&rsquo;ın zatı i&ccedil;in zahmete katlanan, Allah&rsquo;ın emrinde ciddiyet g&ouml;steren, Resulullah&rsquo;ın yakını ve Allah&rsquo;ın velilerinin efendisidir. O hak yolunda kollarını sıvayarak, iyilik istiyor, ciddiyetle &ccedil;alışarak bu yolda zahmete katlanıyordu. Ama siz (o d&ouml;nemde) rahat bir yaşayış yolunu se&ccedil;ip asayiş ve emniyet i&ccedil;erisinde hayatınızı s&uuml;rd&uuml;r&uuml;yordunuz ve bizlerin başına gelen belaların sonucunu bekliyordunuz ; neticenin kimin yararına olacağını &ouml;ğrenmek istiyordunuz ; savaşlara katılsanız da d&uuml;şmanla karşılaştığınızda geriye d&ouml;n&uuml;p ka&ccedil;ıyordunuz&hellip;&rsquo;&rsquo;(Hz. Fatıma&rsquo;nın hutbesinden alıntı son buldu.)</p>\n\n<p>\n	Şimdi:</p>\n\n<p>\n	Memun&rsquo;un meclisinde ge&ccedil;en Horasan Alimleri ile Horasan g&uuml;neşi olan, İmam Ali er-Rıza&nbsp; arasında ki &ldquo;itret ve &uuml;mmet&rsquo;&rsquo; arasındaki farklara Kur&rsquo;an-i delillerle ilgili b&ouml;l&uuml;m.</p>\n\n<p>\n	(N&uuml;rnberg/Alm. Ferec yayınlarının 2001 b.yılı, Uyun-u Ahbar&rsquo;ir Rıza &ndash;İmam Rıza&rsquo;danHadis pınarı Kitabinın T&uuml;rk&ccedil;e tercemesinden aynen alıntıdır)</p>\n\n<p>\n	<strong>Rayyan bin Salt ş&ouml;yle diyor:</strong></p>\n\n<p>\n	İmam Rıza (a.s) Merv&rsquo;de Memun&rsquo;un meclisine hazır oldu. Mecliste Irak ve Horasan alimlerinden bir grup vardı. Memun mecliste bulunan alimlere; &ldquo;Sonra kitabı, kullarımdan se&ccedil;tiklerimize miras bıraktık.&ldquo; (F&acirc;tır/32) ayetinin anlamını bana s&ouml;yleyin, dedi.</p>\n\n<p>\n	Alimler: Allah-u Teala bu ayette b&uuml;t&uuml;n &uuml;mmeti kastetmiştir.</p>\n\n<p>\n	Memun: Ya Ebel Hasan! (imam Riza&rsquo;nin k&uuml;nyesi) Sizin g&ouml;r&uuml;ş&uuml;n&uuml;z nedir?</p>\n\n<p>\n	İmam (a.s): Onlarla aynı g&ouml;r&uuml;şte değilim. Bana g&ouml;re Allah-u Teala bu ayette Peygamber (s.a.a)&rsquo;in temiz itretini kastetmiştir.</p>\n\n<p>\n	Memun: Allah-u Teala nasıl &uuml;mmeti değil de sadece Peygamber (s.a.a)&rsquo;in itretini kastetmiştir?</p>\n\n<p>\n	İmam (a.s): Eğer &uuml;mmeti kastetmiş olsaydı, onların hepsinin cennet ehli olmaları gerekirdi. Zira Allah (&uuml;stteki ayetin devamında) ş&ouml;yle buyuruyor: &ldquo;Artık onlardan kimi kendi nefsine zulmeder, kimi orta bir yoldadır, kimi de Allah&rsquo;ın izniyle hayırlarda yarışır, &ouml;ne ge&ccedil;er. İşte bu, pek b&uuml;y&uuml;k bir l&uuml;tuf ve ihsandır.&ldquo; Daha sonra hepsini cennet ehli olarak ş&ouml;yle tanıtmıştır: &ldquo;Ebedi olan Adn cennetlerine girerler, orada altın bileziklerle s&uuml;slenirler.&ldquo; (F&acirc;tır/33) Bu nedenledir ki miras, tertemiz itrete mahsustur, başkalarına değil.</p>\n\n<p>\n	Memun: Tertemiz itret kimlerdir?</p>\n\n<p>\n	İmam (a.s): Onlar Allah-u Teala&rsquo;nın kendi kitabında şu şekilde vasfettiği kimselerdir: &ldquo;Ancak&nbsp; ve ancak Allah, siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit ricsi (g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&ldquo; (Ahzap/33)</p>\n\n<p>\n	Yine onlar, Resulullah (s.a.a)&rsquo;in haklarında şu şekilde buyurduğu kimselerdir: &ldquo;Ben aranızda iki ağır emanet bırakıyorum; Allah&rsquo;ın kitabı ve itretim olan Ehl-i Beyt&rsquo;imi. Bilesiniz ki bu ikisi, havuzun (Kevser) başında bana gelinceye dek birbirlerinden ayrılmazlar. &Ouml;yleyse benden sonra bu ikisi hakkında nasıl davranacağınıza dikkat edin. İnsanlar! Onlara bir şey &ouml;ğretmeye kalkışmayın. Zira onlar, sizden daha alimdirler.&rdquo;</p>\n\n<p>\n	Alimler: Ey Ebu&rsquo;l-Hasan! Acaba &ldquo;itret&rdquo; dediğin &ldquo;&Acirc;l&rdquo;in kendisi midir, yoksa diğer kimseleri de kapsıyor mu?</p>\n\n<p>\n	İmam (a.s): Onlar &ldquo;&Acirc;l&ldquo;in ta kendileridirler.</p>\n\n<p>\n	Alimler: Resulullah (s.a.a)&rsquo;den &ldquo;&Uuml;mmetim benim &Acirc;l&rsquo;imdir&ldquo; diye nakledilmektedir. Ashap da ink&acirc;r edilmeyecek m&uuml;stefiz (&ccedil;eşitli kanallardan naklolunmuş) rivayette &ldquo;Muhammed&rsquo;in &Acirc;l&rsquo;i, onun &uuml;mmetidir&ldquo; demişlerdir.</p>\n\n<p>\n	İmam (a.s): Bana s&ouml;yleyiniz; acaba sadaka (farz zek&acirc;t) &Acirc;l-i Muhammed&rsquo;e haram mıdır?</p>\n\n<p>\n	Alimler: Evet, haramdır.</p>\n\n<p>\n	İmam (a.s): Sadaka b&uuml;t&uuml;n &uuml;mmete de haram mıdır?</p>\n\n<p>\n	Alimler: Hayır.</p>\n\n<p>\n	İmam (a.s): İşte &ldquo;Al&ldquo; ve &ldquo;&uuml;mmet&ldquo; arasındaki fark budur. Yazık sizlere! Nereye g&ouml;t&uuml;r&uuml;l&uuml;yorsunuz? Kur&rsquo;an-dan y&uuml;z m&uuml; &ccedil;evirdiniz? Yoksa haddi aşan bir kavim misiniz? Acaba veraset ve taharetin (miras ve tathirin) hidayet bulmuş se&ccedil;kinler hakkında olup başkaları hakkında olmadığını biliyor musunuz?</p>\n\n<p>\n	Alimler: Ey Ebu&rsquo;l-Hasan! Bu konuyu neye dayanarak diyorsunuz?</p>\n\n<p>\n	İmam (a.s): Şu ayete: &ldquo;Ve andolsun ki biz, Nuh&rsquo;u ve İbrahim&rsquo;i g&ouml;nderdik, soylarına da peygamberlik ve kitap verdik, &ouml;yle iken onlardan doğru yolu bulanlar var ve &ccedil;oğuysa fasıktırlar.&rdquo; (Hadid/26) Sonu&ccedil;ta, n&uuml;buvvet ve kitap mirası fasıklara değil, hidayet olmuşlara mahsus oldu. Nuh&rsquo;un rabbinden ş&ouml;yle bir istekte bulunduğunu biliyor musunuz: &ldquo;De ki: Rabbim, ş&uuml;phe yok ki oğlum, ehlimdendir ve senin vaadin de doğrusu haktır. Sen de hakimlerin hakimisin.&rdquo; (Hud/45) Bu dileğin sebebi şuydu ki Allah (c.c) ona, kendisini ve ehlini (ailesini) kurtaracağına dair vaatte bulunmuştu. Rabbi de cevabında ş&ouml;yle buyurdu:&rdquo;Ey Nuh! O, kesin olarak senin ehlinden değil. &Ccedil;&uuml;nk&uuml; o, k&ouml;t&uuml; bir iş yapmıştır. Artık bilmediğin şeyi isteme benden. Ş&uuml;phe yok ki ben, cahillerden olmayasın diye sana &ouml;ğ&uuml;t vermedeyim.&ldquo; (Hud/46)</p>\n\n<p>\n	Memun: Acaba Allah (c.c), itreti diğer insanlardan &uuml;st&uuml;n m&uuml; kılmıştır?</p>\n\n<p>\n	İmam (a.s): Allah (c.c) itretin diğer insanlardan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; kitabında a&ccedil;ıklamıştır.</p>\n\n<p>\n	Memun: Kur&rsquo;an&rsquo;ın neresinde?</p>\n\n<p>\n	İmam (a.s): Şu ayette: &ldquo;Ş&uuml;phe yok ki Allah Adem&rsquo;i, Nuh&rsquo;u, İbrahim soyunu ve İmran soyunu se&ccedil;ti, alemlere &uuml;st&uuml;n etti. Birbirlerinden t&uuml;remiş bir soydur onlar ve Allah işiten ve bilendir.&ldquo; (&Acirc;l-i İmran/33-34) Bir başka ayette de ş&ouml;yle buyurmuştur: &bdquo;Yoksa Allah&rsquo;ın l&uuml;tfedip insanlara ihsan ettiği şeylere haset mi ediyorlar? Ger&ccedil;ekten de biz, İbrahim soyuna kitap ve hikmet verdik ve onlara b&uuml;y&uuml;k bir saltanat ihsan ettik.&ldquo; (Nisa/54) sonra bu ayetin ardından diğer m&uuml;minlere hitap ederek ş&ouml;yle buyurmuştur: &bdquo;Ey inananlar! Allah&rsquo;a, Peygamber&rsquo;e ve i&ccedil;inizden emir sahiplerine itaat edin&ldquo; (Nisa/59) Yani kitap ve hikmetle birleştirdiği (kitap ve hikmeti onlara miras olarak verdiği) kimselere itaat edin. İşte bu iki mirastan dolayı onlara haset edildi. &Ouml;yleyse şu ayetten: &ldquo;Yoksa Allah&rsquo;ın l&uuml;tfedip insanlara ihsan ettiği şeylere haset mi ediyorlar? Ger&ccedil;ekten de biz, İbrahim soyuna kitap ve hikmet verdik ve onlara b&uuml;y&uuml;k bir m&uuml;lk (saltanat) ihsan ettik&rdquo; maksat, tertemiz olan se&ccedil;kinlere itaat etmektir. Ayette m&uuml;lkten kasıt da onlara itaat etmektir.</p>\n\n<p>\n	Alimler: Anlatınız bize; Acaba Allah (c.c) se&ccedil;kinleri kitabında a&ccedil;ıklamış mıdır?</p>\n\n<p>\n	İmam (a.s): Allah-u Teala, b&acirc;tın hari&ccedil;, zahirde de Kur&rsquo;an&rsquo;ın on iki yerinde se&ccedil;kinleri a&ccedil;ık&ccedil;a beyan etmiştir. Bu, Kur&rsquo;an&rsquo;ın tefsirlerinin dışında kalan, b&acirc;tınında ve tevilinde olan miktardır.</p>\n\n<p>\n	<strong>Birinci ayet şudur:</strong></p>\n\n<p>\n	&#39;&#39;En yakın akrabalarını (ve ihlas sahibi yakınlarını) korkut.&ldquo; (Şuar&acirc;/214)</p>\n\n<p>\n	Bu ayet Ubey bin K&acirc;b&rsquo;ın kıraatinde b&ouml;yledir (yani &ldquo;ve ihlas sahibi yakınlarını&ldquo; c&uuml;mlesi de ilave edilmiştir). Bu, Abdullah bin Mesud&rsquo;un mushafında da sabittir. Allah-u Teala&rsquo;nın bu ayette Hz. Peygamber&rsquo;in &Acirc;l&rsquo;ini kaydetmesi ve onu peygamberine zikretmesi (onlar i&ccedil;in)y&uuml;ksek bir makam, b&uuml;y&uuml;k bir fazilet ve y&uuml;ce bir şereftir.</p>\n\n<p>\n	<strong>İkinci ayet de şudur:</strong></p>\n\n<p>\n	&#39;&#39;Ancak ve ancak Allah, siz Ehl-i Beyt&rsquo;ten ricsi (her &ccedil;eşit g&uuml;nah ve &ccedil;irkinliği) gidermek ve sizi tertemiz kılmak ister.&ldquo; (Ahzap/33)</p>\n\n<p>\n	Bu ayet de katı d&uuml;şmanın dışında kimsenin habersiz olmadığı ve ink&acirc;r etmediği bir fazilettir. &Ccedil;&uuml;nk&uuml; taharetten (tertemiz olmaktan) daha &uuml;st&uuml;n bir fazilet d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; ayet:</strong></p>\n\n<p>\n	Allah-u Teala yaratıklarından tertemiz olanları ayırdığında m&uuml;barek ayetinde peygamberine onlarla beraber m&uuml;bahele (l&acirc;netleşme) yapmaya gitmesini emrederek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&#39;&#39;Ey Muhammed! Artık sana gelen bunca ilimden sonra da gene bu hususta seninle &ccedil;ekişip tartışmalara girişirlerse de ki: Gelin oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, kendimizi ve kendinizi &ccedil;ağıralım,; sonra da dua edelim ve Allah&rsquo;ın l&acirc;netini yalancıların &uuml;st&uuml;ne kılalım.&ldquo; (&Acirc;l-i İmran/61)</p>\n\n<p>\n	Bu ilahi emirden sonra Resulullah (s.a.a) Ali, Hasan, H&uuml;seyin, ve F&acirc;tıma&rsquo;yı (Allah&rsquo;ın sal&acirc;tı ve selamı onlara olsun) dışarı &ccedil;ıkarıp onları kendi yanına aldı. Ayette ge&ccedil;en &ldquo;kendimiz&ldquo; ve &ldquo;kendiniz&ldquo; ibaretinin anlamını biliyor musunuz acaba?</p>\n\n<p>\n	Alimler: Allah-u Teala onunla Peygamber&rsquo;in kendisini kastetmiştir.</p>\n\n<p>\n	İmam (a.s): Yanıldınız; &ccedil;&uuml;nk&uuml; Allah-u Teala onunla Ali bin Ebu Talib (a.s)&rsquo;ı kastetmiştir. Bunun delillerinden birisi Resulullah (s.a.a)&rsquo;in şu s&ouml;z&uuml;d&uuml;r: &ldquo;Ya Vel&icirc;aoğulları bu işlerinden vazge&ccedil;ecekler, ya da kendim gibi birisini (onlara karşı koymak i&ccedil;in) g&ouml;ndereceğim.&ldquo;</p>\n\n<p>\n	Yani Ali bin Ebu Talib (a.s)&rsquo;ı.. Ayetteki &bdquo;oğullar&ldquo;dan kasıtsa Hasan ve H&uuml;seyin (a.s)dır. &bdquo;Kadınlar&ldquo; dan kasıt da F&acirc;tıma (s.a)&rsquo;dır. İşte bu, hi&ccedil; kimsenin o fazilette onlardan &ouml;ne ge&ccedil;emeyeceği bir &ouml;zelliktir. Hi&ccedil; kimsenin o &ouml;zellikte onlara ulaşamayacağı bir &uuml;st&uuml;nl&uuml;kt&uuml;r ve hi&ccedil;bir yaratığın o &uuml;st&uuml;nl&uuml;kte onları ge&ccedil;emeyeceğı bir şereftir. &Ccedil;&uuml;nk&uuml; Hz. Peygamber, Ali&rsquo;nin nefsini (kendisini) kendi nefsi saymıştır. Bu da &uuml;&ccedil;&uuml;nc&uuml; ayettir.</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; ayet:</strong></p>\n\n<p>\n	Peygamber (s.a.a) itretinin dışında herkesi camiden dışarı &ccedil;ıkardı. Bu duruma halk ve Abbas itiraz edip ş&ouml;yle dediler: &ldquo;Ey Allah&rsquo;ın resul&uuml;! Neden Ali&rsquo;yi bırakıp da bizi &ccedil;ıkardın?&ldquo; Resulullah (s.a.a) cevaben ş&ouml;yle buyurdular: &ldquo;Onu orada bırakıp sizi &ccedil;ıkaran ben değilim, bunu Allah (c.c) b&ouml;yle yapmıştır.&ldquo; İşte bu s&ouml;z, Peygamber (s.a.a)&rsquo;in Hz. Ali&rsquo;ye buyurduğu &ldquo;Ey Ali! Sen bana nispetle, H&acirc;run&rsquo;un M&ucirc;sa &lsquo;ya olan nispeti gibisin&rdquo; hadisini de aydınlatıyor.</p>\n\n<p>\n	Alimler: Bu mevzu Kur&rsquo;an&rsquo;ın neresinde ge&ccedil;iyor?</p>\n\n<p>\n	İmam (a.s): Bu konuda size Kur&rsquo;an&rsquo;dan delil getirip okuyacağım.</p>\n\n<p>\n	Alimler: Getirin!</p>\n\n<p>\n	İmam (a.s): Allah (c.c) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Musa&rsquo;ya ve kardeşine; Mısır&rsquo;da kavminiz i&ccedil;in evler hazırlayın ve evlerinizi kıble yapın (onları kıbleye y&ouml;neltin)&hellip;diye vahyettik.&rdquo; (Y&ucirc;nus/87)</p>\n\n<p>\n	Bu ayet, H&acirc;run&rsquo;un M&ucirc;sa&rsquo;nın yanındaki ve Hz. Ali&rsquo;nin de Peygamber (s.a.a)&rsquo;in nezdindeki makamını beyan etmektedir. Bununla beraber Peygamber (s.a.a)&rsquo;in şu s&ouml;z&uuml;nde de (Ehl-i Beyt&rsquo;inin &uuml;st&uuml;nl&uuml;ğ&uuml;ne dair) apa&ccedil;ık bir delil vardır: &ldquo;Bu mescide Muhammed ve &Acirc;l-i Muhammed hari&ccedil;, hi&ccedil; kimsenin c&uuml;n&uuml;p ve hayız olarak girmesi caiz değildir.&rdquo;</p>\n\n<p>\n	Alimler: Ey Ebu&rsquo;l-Hasan! Bu beyan siz Ehl-i Beyt&rsquo;ten başkası yanında bulunmaz.</p>\n\n<p>\n	İmam (a.s): Resulullah (s.a.a):&rdquo;Ben ilmin şehriyim, Ali de onun kapısıdır; ilim şehrini dileyen onun kapısından gelmelidir&rdquo; buyururken bizim bu mevkiimizi kim ink&acirc;r edebilir? A&ccedil;ıklayıp izah ettiğim s&ouml;zlerdeki (mevcut olan) fazilet, şeref, &uuml;st&uuml;nl&uuml;k, se&ccedil;kinlik ve temizliği inat&ccedil;ı d&uuml;şmanlardan başka hi&ccedil; kimse ink&acirc;r etmez. Bu makamdan dolayı Allah&rsquo;a ş&uuml;k&uuml;rler olsun. Bu da d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r.</p>\n\n<p>\n	<strong>Beşinci ayet:</strong></p>\n\n<p>\n	&nbsp;&#39;&#39;Akrabalarının hakkını ver&#39;&#39; (İsra/26)</p>\n\n<p>\n	Bu, aziz ve cebbar olan Allah&rsquo;ın Ehl-i Beyt&rsquo;e mahsus kıldığı bir &ouml;zelliktir. Allah-u Teala onları b&uuml;t&uuml;n &uuml;mmetten se&ccedil;kin kılmıştır. Bu ayet Resulullah&rsquo;a nazil olduğunda F&acirc;tıma (s.a)&rsquo;yı yanına &ccedil;ağırdılar. F&acirc;tıma (s.a) geldiğinde Resulullah (s.a.a): &ldquo;Ey F&acirc;tıma!&ldquo; diye buyurdu. F&acirc;tıma (s.a); &bdquo;Emredin ey Allah&rsquo;ın resul&uuml;! &ldquo; dedi. Resulullah buyurdular ki: &ldquo;Şu Fedek, savaşsız elde edilen ganimetler arasındadır. Bu y&uuml;zden (Allah&rsquo;ın h&uuml;km&uuml;ne g&ouml;re) bana aittir; başkalarının onda hakları yoktur. Şimdi Allah (c.c) emrettiği i&ccedil;in onu sana bağışladım. &Ouml;yleyse onu kendin ve evlatların i&ccedil;in al.&rdquo; Bu da beşincisidir.</p>\n\n<p>\n	<strong>Altıncı ayet:</strong></p>\n\n<p>\n	<strong>Allah-u Teala&rsquo;nın buyurmuş olduğu şu ayettir:</strong></p>\n\n<p>\n	&#39;&#39;De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum, istediğim ancak yakınlarıma sevgidir.&ldquo; (Ş&ucirc;ra/23)</p>\n\n<p>\n	Bu, kıyamet g&uuml;n&uuml;ne dek Peygamber (s.a.a)&rsquo;e, bir de onun &Acirc;l&rsquo;ine mahsus olan bir &ouml;zelliktir; diğer kimselere değil. &Ccedil;&uuml;nk&uuml; Allah-u Teala Kur&rsquo;an-da Nuh (a.s)&rsquo;dan ş&ouml;yle dediğini naklediyor: &ldquo;Ey kavmim, ben sizden buna karşılık bir mal istemiyorum; benim ecrim ancak Allah&rsquo;a aittir ve ben, inananları kovacak da değilim. Ş&uuml;phe yok ki onlar, rablerine kavuşacaklar. Fakat ben, sizi cahillik etmekte olan bir kavim g&ouml;r&uuml;yorum.&ldquo; (Hud/29) Allah-u Teala Hud&rsquo;dan da ş&ouml;yle naklediyor. &bdquo;De ki: Ey kavmim; ben buna karşılık sizden bir &uuml;cret istemiyorum; benim &uuml;cretim ancak beni yaratana ait, h&acirc;la akıl etmeyecek misiniz? (Hud/51) Ama Allah-u Teala Peygamberi Muhammed (s.a.a)&rsquo;e ş&ouml;yle buyurmuştur: &ldquo;De ki: Sizden tebliğime karşılık bir &uuml;cret istemiyorum, isteğim ancak yakınlarıma sevgidir.&ldquo; (Şura/23) Allah (c.c) onların kesinlikle dinden uzaklaşmayacaklarını ve hi&ccedil;bir zaman sapıklığa y&ouml;nelmeyeceklerini bildiğinden dolayı onların sevgisini ve dostluğunu farz kılmıştır. Onları sevmenin farz olmasının diğer delili de şu ki; olabilir ki bir insan, birisini sever ama, ailesinden bazıları onunla d&uuml;şman olduğu i&ccedil;in onu tam kalpten, ihlasla sevemez. Allah-u Teala da Resulullah&rsquo;ın kalbinde m&uuml;minlere karşı hi&ccedil;bir kırgınlık olmasını istemediği i&ccedil;in Resulullah (s.a.a)&rsquo;in akrabalarının sevgisini m&uuml;minlere farz kıldı. &Ouml;yleyse kim bu farza uyarak Resulullah (s.a.a)&rsquo;i ve onun Ehl-i Beyt&rsquo;ini severse Resulullah (s.a.a) artık ona kin beslemez; kim de bu vazifeyi terk edip ona amel etmez ve Peygamber&rsquo;in Ehl-i Beyt&rsquo;ine kin g&uuml;derse Resulullah (s.a.a)&rsquo; in de ona kin g&uuml;tmesi gerekli olur. &Ccedil;&uuml;nk&uuml; b&ouml;yle birisi, Allah&rsquo;ın farz kıldığı şeylerden birini terk etmiştir. Şimdi bundan daha &uuml;st&uuml;n veya bunun ayarında olabilecek herhangi bir fazilet ve şeref var mıdır?...</p>\n\n<p>\n	<strong>Yedinci ayet de şudur:</strong></p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki Allah ve melekleri, sal&acirc;t ederler Peygamber&rsquo;e. Ey inananlar! Siz de ona sal&acirc;t edin ve selam verin.&ldquo; (Ahzap/56)</p>\n\n<p>\n	Bu ayet nazil olduğunda halk; &bdquo;Ey Allah&rsquo;ın resul&uuml;! Sana selam vermeyi biliyoruz, fakat sana sal&acirc;t nasıl olur?&ldquo; diye sordular. Resulullah (s.a.a) buyurdular ki, ş&ouml;yle diyeceksiniz: &bdquo;Allahumme salli ala Muhammed ve &Acirc;l-i Muhammed, kema salleyte ala İbrahime ve ala &Acirc;l-i İbrahim, inneke hamidun mec&icirc;d&ldquo; (Allah&rsquo;ım! İbrahim&rsquo;e ve &Acirc;l&rsquo;ine sal&acirc;t ettiğin gibi, Muhammed ve &Acirc;l-i Muhammed&rsquo;e de sal&acirc;t eyle. Ş&uuml;phesiz sen hamit ve mecitsin.) Şimdi bu konuda ey cemaat, aranızda bu s&ouml;z hususunda bir ihtilaf var mıdır?&ldquo; Oradakiler hep birlikte &bdquo;Hayır&ldquo; dediler.</p>\n\n<p>\n	Memun: Andolsun ki, bu noktanın izah ve beyanının ancak n&uuml;b&uuml;vvet madeninde olabileceğini anlamış oldum.</p>\n\n<p>\n	<strong>İmam (a.s): Sekizinci ayet de şudur:</strong></p>\n\n<p>\n	&#39;&#39;Ve iyice bilin ki, ganimet olarak elde ettiğiniz şeyin beşte biri, muhakkak Allah&rsquo;ın, Peygamber&rsquo;in ve zilkurb&acirc;nın (yakınların)dır.&ldquo; (Enfal/41)</p>\n\n<p>\n	Allah-u Teala bu tarz beyanıyla yakınların (Peygamber (s.a.a)&rsquo;in yakınlarının payını, kendi payıyla Resulullah&rsquo;ın payına yanaştırmıştır. Bu da &ldquo;&Acirc;l&ldquo; ile &ldquo;&uuml;mmet&rsquo;&rsquo; arasında bir &ccedil;eşit farklılıktır. &Ccedil;&uuml;nk&uuml; Allah-u Teala &ldquo;&Acirc;l&rdquo;i (Ehl-i Beyt&rsquo;i) bir mevkide, diğer insanları da ondan aşağıdaki bir mevkide karar kılmıştır. Kendisi i&ccedil;in beğendiğini onlar i&ccedil;in de beğenmiştir ve bu konuda onları se&ccedil;miştir. İlk &ouml;nce kendisinden başlamış, sonra peygamberini ve ardından da Peygamber (s.a.a)&rsquo;in yakınlarını zikretmiştir. Fey, ganimet vs. şeylerden kendisi i&ccedil;in beğendiği şeyi onlar i&ccedil;in de beğenmiştir. Nitekim (humus ayetinde) ş&ouml;yle buyurmuştur: &ldquo;Ve bilesiniz ki, ganimet olarak elde ettiğiniz şeylerin beşte biri, mutlaka Allah&rsquo;ın, Peygamber&rsquo;in ve zilkurb&acirc;nın (yakınların)&rsquo;-dır.&rdquo; (Enfal/41) İşte bu ayet, Allah&rsquo;ın n&acirc;tık kitabında kıyamete kadar onlar i&ccedil;in b&acirc;ki kalacak vurgu-lanmış bir beyan ve eserdir.</p>\n\n<p>\n	O &ouml;yle bir kitaptır ki, &ldquo;B&acirc;tıl ona &ouml;n&uuml;nden de, arkasından da yaklaşamaz. (&Ccedil;&uuml;nk&uuml;) h&uuml;k&uuml;m ve hikmet sahibi olan ve &ccedil;ok &ouml;v&uuml;len (Allah) tarafından indirilmiştir.&rdquo; (Fussilet/42)</p>\n\n<p>\n	Ama ayetin devamında zikredilen &ldquo;yetimler ve yoksullar&rdquo; a gelince; (onların durumları yakınlardan farklıdır; &ccedil;&uuml;nk&uuml;) yetimin yetimliği ortadan kalkınca (baliğ olunca) ganimetler h&uuml;k&uuml;mden (humus sahipleri sırasından) &ccedil;ıkar ve onun i&ccedil;in bir pay olmaz. Yoksul da &ouml;yledir; o da zengin olduğunda ganimetlerden onun i&ccedil;in bir pay olmaz, ganimeti almak da onun i&ccedil;in helal değildir. Ama &ldquo;zilkurb&acirc;&rdquo;nın (yakınların) payı; ister zengin olsun, ister fakir, kıyamete dek onlar i&ccedil;in sabittir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;tan ve Resul&uuml;nden daha zengin olan bir kimse yoktur. Buna rağmen kendisi ve resul&uuml; i&ccedil;in bir pay ayırmıştır. Kendisine ve resul&uuml;ne beğendiği şeyi zilkurb&acirc; (yakınlar) i&ccedil;in de beğenmiştir.</p>\n\n<p>\n	B&ouml;ylece fey (savaşmaden elde edilen mal) hakkında da kendisi ve peygamberi i&ccedil;in isteyip razı olduğu şeyi zilkurb&acirc; i&ccedil;in de istemiştir. Nitekim, ganimette de onlar i&ccedil;in pay ayırmıştır. İlk olarak kendi hakkını, sonra resul&uuml;n&uuml;n hakkını, ardından da zilkurb&acirc;nın hakkını zikretmiştir. Onların payını Allah ve resul&uuml;n&uuml;n payı ile birlikte saymıştır.</p>\n\n<p>\n	İtaat konusunda da durum aynıdır. Allah-u Teala buyurmuştur ki: &ldquo;Ey inananlar! Allah&rsquo;a Peygamber&rsquo;e ve i&ccedil;inizden emir sahiplerine itaat ediniz.&ldquo; (Nisa/59) Allah (c.c) bu ayette de kendisiyle başlamış, sonra peygamberini ve ardından da onun Ehl-i Beyt&rsquo;ini zikretmiştir. Velayet ayetinde de durum aynıdır: &bdquo;Sizin veliniz (yetki sahibiniz) ancak Allah&rsquo;tır, onun resul&uuml;d&uuml;r, namaz kılan ve r&uuml;k&ucirc; halinde zek&acirc;t veren m&uuml;minlerdir.&ldquo; (Maide/55)</p>\n\n<p>\n	Allah-u Teala ganimet ve feyde, kendi payıyla Peygamber&rsquo;in payını, onların payı ile birlikte zikrettiği gibi, onların itaat ve velayetlerini de Peygamber ve kendisinin itaat ve velayetiyle yanaştırarak birlikte zikretmiştir. Allah-u Teala&rsquo;nın Ehli-i Beyt&rsquo;e olan bu nimeti ne kadar da b&uuml;y&uuml;kt&uuml;r.</p>\n\n<p>\n	Ama sadaka (zek&acirc;t) meselesi geldiğinde Allah-u Teala hem kendisini, hem resul&uuml;n&uuml;, hem de resul&uuml;n&uuml;n Ehl-i Beyt&rsquo;ini ondan m&uuml;nezzeh kıldı ve ş&ouml;yle buyurdu: &bdquo;Sadakalar, Allah&rsquo;tan bir farz olarak yalnızca fakirler, d&uuml;şk&uuml;nler, (zek&acirc;t) işinde g&ouml;revli olanlar, kalpleri (İslam&rsquo;a) ısındırılacaklar, k&ouml;leler, bor&ccedil;lular, Allah yolunda (olanlar) ve yolda kalmışlar i&ccedil;indir.&ldquo; (Tevbe/60)</p>\n\n<p>\n	Acaba bu s&ouml;ylenenler arasında Allah-u Teala&rsquo;nın kendisi, resul&uuml; ve zilkurb&acirc; (yakınlar) i&ccedil;in bir pay zikrettiğini bulabilir misiniz? Tenzih etme sırası geldiğinde kendisini, resul&uuml;n&uuml; ve resul&uuml;n&uuml;n Ehl-i Beyt&rsquo;ini sadaka (farz zek&acirc;t)&rsquo;dan m&uuml;nezzeh kıldı; hatta sadakayı onlara haram bile etti. &Ccedil;&uuml;nk&uuml; sadaka Muhammed (s.a.a)&rsquo;e ve onun Ehl-i Beyt&rsquo;ine haramdır. Sadaka (zek&acirc;t), ger&ccedil;ekte insanların (malının) kiri olduğu i&ccedil;in onlara helal değildir; zira onlar her &ccedil;eşit k&ouml;t&uuml;l&uuml;k ve kirden m&uuml;nezzeh kılınmışlardır. Allah-u Teala onları tertemiz kılıp se&ccedil;tiğinde, kendisine beğendiği bir şeyi onlar i&ccedil;in de beğendi ve kendisine beğenmediği bir şeyi onlar i&ccedil;in de beğenmedi.</p>\n\n<p>\n	<strong>Dokuzuncu ayet:</strong></p>\n\n<p>\n	Biz Kur&rsquo;an&rsquo;ın buyurduğu zikir ehliyiz. Zira Kur&rsquo;an ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&#39;&#39;Eğer bilmiyorsanız&nbsp; ZİKİR ehlinden sorun.&ldquo; (Nahl/43)</p>\n\n<p>\n	İşte zikir ehli bizleriz; o halde bilmiyorsanız bizden sorun.</p>\n\n<p>\n	Alimler: Allah bu ayetten Yahud&icirc; ve Hıristiyanları kastetmiştir.</p>\n\n<p>\n	İmam (a.s): S&uuml;phanallah! B&ouml;yle bir şey m&uuml;mk&uuml;n m&uuml;? Bu durumda onlar bizi kendi dinlerine &ccedil;ağirir ve &bdquo;Bizim dinimiz İslam dininden daha &uuml;st&uuml;nd&uuml;r&ldquo; derler.</p>\n\n<p>\n	Memun: Ey Ebu&rsquo;l Hasan! Onların dediklerinin aksini ispatlayacak bir a&ccedil;ıklamanız var mıdır?</p>\n\n<p>\n	İmam (a.s): Evet; zikir, Resulullah (s.a.a)&rsquo;dir ve biz de zikrin (onun) ehli (ailesi)&rsquo;yiz. Bu konu Talak suresinde apa&ccedil;ık gelmiştir. Allah orada ş&ouml;yle buyuruyor: &ldquo;Artık &ccedil;ekinin Allah&rsquo;tan ey aklı başında olanlar; ey iman edenler, andolsun ki Allah, size ZİKİR olan bir peygamberi g&ouml;ndermiştir ki, Allah&rsquo;ın apa&ccedil;ik ayetlerini okumaktadır size.&rdquo;</p>\n\n<p>\n	Bu ayetteki zikir, Resulullah (s.a.a)&rsquo;dir ve biz de onun ehli (ailesi)&rsquo;yiz. Bu da dokuzuncusudur.</p>\n\n<p>\n	<strong>Onuncu ayet:</strong></p>\n\n<p>\n	Nisa suresindeki şu tahrim ayetidir:</p>\n\n<p>\n	&ldquo;Anneleriniz, kızlarınız ve kızkardeşleriniz &hellip;&nbsp; Size haram kılındı.&rdquo; (Nisa/23)</p>\n\n<p>\n	Şimdi s&ouml;yleyiniz eğer şu an Resulullah (s.a.a) hayatta olmuş olsalardı, benim kızım ve oğlumun kızı yahut benim neslimden olan diğer kızlarla evlenmesi doğru olur muydu?</p>\n\n<p>\n	Alimler: Hayır, olmazdı.</p>\n\n<p>\n	İmam (a.s): S&ouml;yleyin bakalım, eğer Resulullah hayatta olsaydı sizin kızlarınızla evlenebilir miydi?</p>\n\n<p>\n	Alimler: Evet, evlenebilirdi.</p>\n\n<p>\n	İmam (a.s): İşte bunun kendisi, benim o hazretin &Acirc;l&rsquo;inden olduğuma bir delildir, sizin değil. Eğer siz onun &Acirc;l&rsquo;inden olsaydınız, benim kızlarımın o hazrete haram olduğu gibi sizin kızlarınız da ona haram olurdu. Demek ki ben, onun &Acirc;l&rsquo;indenim, siz ise onun &uuml;mmetindensiniz. .İşte bu, &Acirc;l ve &uuml;mmet arasındaki başka bir farktır. &Ccedil;&uuml;nk&uuml; &Acirc;l (Ehl-i Beyt) ondandır, fakat b&ouml;yle olmadığına g&ouml;re ondan değildir. Bu da onuncusudur.</p>\n\n<p>\n	<strong>On birinci ayet de M&uuml;min suresinde bulunan şu ayettir:</strong></p>\n\n<p>\n	&ldquo;Firavun ailesinden imanı gizlemekte olan m&uuml;min bir adam dedi ki: Siz, benim rabbim Allah&rsquo;tır diyen bir adamı &ouml;ld&uuml;r&uuml;yor musunuz? Oysa o, size rabbinizden apa&ccedil;ık belgelerle gelmiş bulunmaktadır.&rdquo; (M&uuml;min/28)</p>\n\n<p>\n	Bu adam Firavun&rsquo;un dayısının oğluydu. Allah (c.c) onu soyundan dolayı Firavun&rsquo;a nispet etmiştir, dininden dolayı değil. B&ouml;ylece biz de doğum y&ouml;n&uuml;nden Hz. Resulullah&rsquo;ın Ehl-i Beyt&rsquo;inden olduğumuzdan soy y&ouml;n&uuml;nden &ouml;zelleştirilmişiz, ama din y&ouml;n&uuml;nden b&uuml;t&uuml;n insanlar gibi sayılmışız. Bu da &Acirc;l ve &uuml;mmet arasındaki diğer bir farktır. Bu da on birncisidir.</p>\n\n<p>\n	<strong>On ikinci ayet de şudur :</strong></p>\n\n<p>\n	&rdquo;Ve ehline namazı emret ve kendin de ona (namaza) karşı sabırlı ol.&rdquo; (T&acirc;ha/132)</p>\n\n<p>\n	Allah-u Teala bizi bu &ouml;zellikle ayrıcalıklı saymıştır (&uuml;st&uuml;n kılmıştır). &Ccedil;&uuml;nk&uuml; (bir defasında bize &uuml;mmet ile beraber namazı emretmiş, daha sonra bize (Peygamberle birlikte namazı emrederek) &uuml;st&uuml;n kılmıştır, &uuml;mmeti değil. Resulullah (s.a.a) bu ayet nazil olduktan sonra dokuz ay boyunca her g&uuml;n beş defa namaz vakitlerinde Ali ve F&acirc;tima (s.a)&rsquo;nın kapısına gelerek ş&ouml;yle buyurdu: &ldquo;Haydin namaza! Allah size rahmet etsin!&ldquo; Allah-u Teala, peygamberlerin evlatlarından hi&ccedil; kiseye, bize ikram ettiği derecede ikram etmemiştir; peygamberler ailesinden sadece bizi has kılmıştır.</p>\n\n<p>\n	<strong>Memun ve alimler:</strong></p>\n\n<p>\n	Allah bu &uuml;mmet tarafından siz Ehl-i Beyt&rsquo;e hayır (m&uuml;k&acirc;fat) versin. Biz m&uuml;phem meselelerin gerekli a&ccedil;ıklama ve izahını ancak sizin nezdinizde bulabiliyoruz.(Alıntı burada bitti)</p>\n\n<p>\n	...Ve bu &ccedil;alışmanın, &uuml;mmetin yaklaşan&rsquo;&rsquo;Vahdet Haftası&rsquo;&rsquo;nın yıl d&ouml;n&uuml;m&uuml;nde Vahdete vesile olması temennimizdir.</p>','Itret, Ümmet ve Vahdet','','publish','closed','open','','itret-ummet-ve-vahdet','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3117',0,'post','',0),(3118,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	İslam&rsquo;ın en &ouml;nemli &ouml;zelliği m&uuml;spet anlamda ger&ccedil;ek&ccedil;i olmasıdır. Yani İslam insanın ontolojik ger&ccedil;eğini resmi bir şekilde tanıyıp tek&acirc;m&uuml;l&uuml; i&ccedil;in olası programları d&uuml;zenler.</p>\n\n<p>\n	<strong>İslami Realizm</strong></p>\n\n<p>\n	İslam&rsquo;ın en &ouml;nemli &ouml;zelliği m&uuml;spet anlamda ger&ccedil;ek&ccedil;i olmasıdır. Yani İslam insanın ontolojik ger&ccedil;eğini resmi bir şekilde tanıyıp tek&acirc;m&uuml;l&uuml; i&ccedil;in olası programları d&uuml;zenler. İlahi ilmin yol g&ouml;stericiliği ile ihtiya&ccedil; ve sorunlarını itidale riayet ederek &ccedil;&ouml;zmeye &ccedil;alışır ve b&uuml;t&uuml;n yeteneklerini ortaya &ccedil;ıkarır. Ger&ccedil;ek&ccedil;iliğin olumsuz anlamı ise mevcut duruma teslim olmak, bunu olduğu şekliyle kabul etmek ve ger&ccedil;eklikten uzak idealizmin hayalci idelerini benimsemektedir</p>\n\n<p>\n	İslam&rsquo;ın diğer umumi &ouml;zellikleri olan fıtri, dengeli, esnek, kapsayıcı, evrensel vs. olması bu ilkenin bir nevi tefsiridir.</p>\n\n<p>\n	İslam; dinlerin sonuncusu, bunların tekmil edicisi ve kıyamet g&uuml;n&uuml;ne kadar insanlık yolunun son programıdır. Bu y&uuml;zden İslam&rsquo;ın programı &uuml;mmet fertlerinin teorik ve pratik ilişkilerini tanzim etmektir.</p>\n\n<p>\n	Beşeri d&uuml;ş&uuml;ncenin tabiatı, fıtratın umumi &ccedil;er&ccedil;evesi ve bunun sabit ilkeleri ile kesin gereksinimleri dışında bilhassa insani d&uuml;ş&uuml;ncenin &ndash;istisnai bazı durumlar haricinde- tafsilatında ve c&uuml;z&rsquo;iyatında vahdet ve teklik ile belli bir uyumu yoktur. Bunun mukabilinde &uuml;mmetlerin esaslı konulardaki pratik tutumları hi&ccedil;bir şekilde zayıflık ve ayrılık kabul etmez. Bundan &ouml;t&uuml;r&uuml; İslam&rsquo;ın programları pratik zeminlerde reel vahdeti dillendirmektedir.</p>\n\n<p>\n	<strong>Vahdetin Temelleri</strong></p>\n\n<p>\n	Bu konuyu ele almadan &ouml;nce bu hususta etkili bir&ccedil;ok unsurun olduğu bilinmesi gerekir. Bu unsurlar şunlardır:</p>\n\n<p>\n	1- Teorik ilkeler ve yukarıda dillendirilen İslam&rsquo;ın umumi &ouml;zellikleri hususunda uyumluluk.</p>\n\n<p>\n	2- Kur&rsquo;an&rsquo;ın ve nebevi kelamın dile getirdiği vahdet, hi&ccedil;bir farklılık olmadan &uuml;mmetin b&uuml;t&uuml;n fertlerini kapsar.</p>\n\n<p>\n	3- Vahdet; i&ccedil;timai konuların idaresinde M&uuml;sl&uuml;manlar arasındaki ortak sorumluluktur.</p>\n\n<p>\n	4- Hayatın gereksinimleri ve kanunların birliği; İslam &uuml;mmetinin h&uuml;viyet birliğinin ihsası i&ccedil;in hukuki, iktisadi ve i&ccedil;timai tek&acirc;m&uuml;l hedef ve y&ouml;nelimler ile ibadet sloganlarında vahdet gibi gerekli programları kapsar.</p>\n\n<p>\n	5- Duygusal, ahlaki ve insani davranışlarda vahdet; g&ouml;n&uuml;llerin birbirlerine yakınlaşmasına, nefret duygularının ortadan kalkmasına, insanlar arasındaki itimadın artmasına, birbirlerinin haklarına riayet etmelerine, iman kardeşliğinin umumileşmesine, şahsi menfaatlerinin ikinci plana itilmesine, işbirliği ve fedak&acirc;rlık duygularının gelişmesine vesile olur.</p>\n\n<p>\n	6- Neticede &uuml;mmete, siperde bekleyen d&uuml;şman tehlikesi ve onların M&uuml;sl&uuml;manların h&uuml;viyetini yok edip mevcudiyetini ortadan kaldırmak i&ccedil;in fırsatlar peşinde olduğunu bu y&uuml;zden devamlı M&uuml;sl&uuml;manların hareketlerini kontrol ettiklerini hatırlatmaktadır. Bu d&uuml;şman hedeflerine ulaşmak i&ccedil;in hi&ccedil;bir ilke ve değere bağlı değildir. B&uuml;t&uuml;n i&ccedil; sorun ve ihtilaflarını bu kirli hedefe ulaşmak i&ccedil;in unutmuş ve İslam &uuml;mmetini yok etmek i&ccedil;in kutsiyetten uzak bir ittihada sarılmıştır. Eğer M&uuml;sl&uuml;manlar m&uuml;ttehit olmazlarsa b&uuml;y&uuml;k bir fitne ve komplo kendilerini beklemektedir.</p>\n\n<p>\n	<strong>Fikri İhtilaflar</strong></p>\n\n<p>\n	Fikir ve d&uuml;ş&uuml;nce alanında İslam farklı g&ouml;r&uuml;şleri k&ouml;t&uuml;lememiş ve bunların doğal şeyler olduğunu s&ouml;ylemiştir. Kur&rsquo;an peygamberler arasındaki fikri ihtilafları zikretmektedir:</p>\n\n<p>\n	<strong>وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَفَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ</strong></p>\n\n<p>\n	<strong>Davut ile S&uuml;leyman&rsquo;ı da hatırla. Hani bir ekin tarlası hakkında h&uuml;k&uuml;m veriyorlardı. &Ccedil;&uuml;nk&uuml; halkın koyunları o ekine girmişti. Biz de h&uuml;k&uuml;mlerine şahit olmuştuk. Biz h&uuml;k&uuml;m vermeyi S&uuml;leyman&rsquo;a kavratmıştık. Zaten her birine h&uuml;k&uuml;mranlık ve ilim vermiştik. Davut ile birlikte, Allah&rsquo;ı tespih etmeleri i&ccedil;in dağları ve kuşları onun emrine verdik. Bunları yapan bizdik.<a href=\"1#_edn1\" name=\"_ednref1\" title=\"_ednref1\"><sup><strong><sup>[1]</sup></strong></sup></a></strong></p>\n\n<p>\n	Bazen ilmi hakikatlerin keşfi Hz. Musa ile Salih kulun olayında olduğu gibi ihtilafla sonu&ccedil;lanabilir.</p>\n\n<p>\n	<strong>Caiz Olan Fikri İhtilaflar ve Bunun Kaideleri</strong></p>\n\n<p>\n	Caiz olan fikri ihtilafların kaide ve kuralları vardır. Bunlar aşağıda zikredilmiştir:</p>\n\n<p>\n	1- Sabit fıtri ilke ve temeller ile kesin delillerle ispatlanmış konulara zarar vermemesi gerekir. Zira verilmesi muhtemel s&ouml;z konusu zarar İslam&rsquo;ın aslından ş&uuml;pheye neden olur ve insanı İslam dairesinin dışına &ccedil;ıkarır.</p>\n\n<p>\n	2- Delil ve burhana dayalı olup lağvedilmekten ırak olmalıdır. Hakeza son d&ouml;nemlerde ortaya &ccedil;ıkan ve mukaddes İslam şeriatını nefsan&icirc; istekler, maddi arzular ve şahsi menfaatler doğrultusunda yorumlayan beyanlardan uzak olmalıdır.</p>\n\n<p>\n	3- İlkeli ve ilmi bir ortamda mantıklı ve sonu&ccedil; verici diyalog ekseninde olmalıdır. Diyalog tarafları her t&uuml;rl&uuml; hile, desise ve entrikadan uzak ilmi yeterliliğe sahip karşılıklı saygı esasına dayanarak konuşmalı ve aşağıdaki hususlara dikkat edilmelidir.</p>\n\n<p>\n	a- İlmi yeterliliği olmayanlar tartışmaya girmemelidirler.</p>\n\n<p>\n	b- Cedel, hile ve entrikadan sakınılmalıdır.</p>\n\n<p>\n	c- Diyalog ortamı itham, tehdit, tekfir ve su&ccedil;lamalardan ırak olmalıdır.</p>\n\n<p>\n	d- Fikri &ccedil;atışmayı reel hayata taşımamalıdırlar.</p>\n\n<p>\n	e- Sadece karşı tarafın dile getirdiği s&ouml;zleri ona nispet vermelidir. Ancak &ndash;her ne kadar bu gereksinimleri ink&acirc;r da etse- s&ouml;zlerinin gereksinimlerinden dolayı kendisinden cevap istenmemelidir.</p>\n\n<p>\n	f- Pratik semereleri olmayan sonu&ccedil;suz mevzulara girmemelidirler.</p>\n\n<p>\n	3- &Ouml;ncelikle diyalog tarafları arasındaki ortak noktalar dile getirilmeli ardından da ortak zeminlerin geliştirilmesine &ccedil;alışılmalıdır. Akabinde ortak noktaların icra ve tahakkuku i&ccedil;in işbirliği yapmalı ve sonunda da geri kalan ahlaki hususlar hakkında birbirlerinden &ouml;z&uuml;r dilemelidirler.</p>\n\n<p>\n	Bu diyalog s&uuml;recinin İslami dairenin &ouml;tesine ge&ccedil;ip diğer dinlerin taraftarlarını ve hatta daha geniş bir alanda insanlığın b&uuml;t&uuml;n medeniyet ve k&uuml;lt&uuml;rlerini kapsayacağı a&ccedil;ıktır.</p>\n\n<p>\n	<strong>Mezhebi İhtilaflar</strong></p>\n\n<p>\n	Yukarıda a&ccedil;ıklanan hususlar &ccedil;er&ccedil;evesinde mezhebi ihtilafları ele aldığımızda bunun &ccedil;ok doğal bir şey olduğu g&ouml;r&uuml;lecektir. Nitekim bir&ccedil;ok muhakkik de karmaşık ilmi araştırmalarında geniş bir şekilde bu konuyu ele almış ve aşağıdaki m&uuml;lahazalardan dolayı şeriatta i&ccedil;tihat ilkesinin daima devam etmesi gerektiğini belirtmişlerdir.</p>\n\n<p>\n	1- Dini h&uuml;k&uuml;mlerin temel taşı kitap ve s&uuml;nnettir. Lakin bu h&uuml;k&uuml;mler ve belki de b&uuml;t&uuml;n dini ilimler herkesin anlayacağı sadelikte beyan edilmemiştir. Bunların iyi bir şekilde anlaşılması ve sonucun &ouml;nc&uuml;llerden istinbat edilmesi i&ccedil;in uzun bir ilmi &ccedil;aba gerekmektedir.</p>\n\n<p>\n	2- Asr-ı Saadet d&ouml;neminden her ne kadar uzaklaşmış olsak da bu &ccedil;abalara o kadar ihtiya&ccedil; duyulduğunu g&ouml;r&uuml;r&uuml;z. Zira bir&ccedil;ok hadis ipham perdeleri ardında kalmakta veya dile getirildiği şartlar unutulmakta ya da kendisi ile birlikte olan karineler bize ulaşmamaktadır. Buna ilave olarak izah y&ouml;ntemi değişmekte ve bir&ccedil;ok hata ve yanıltıcı şeyler komplocular tarafından hadislere ilave edilmektedir.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	3- Yaşam tarzlarındaki değişiklikler, ihtiya&ccedil;lardaki karmaşıklıklar, insani m&uuml;nasebetler ve ilişkiler, nassın kendisine işaret etmediği sonradan &ccedil;ıkan meseleler&hellip; ve daha bir&ccedil;ok konunun insanı ş&uuml;pheden uzaklaştıracak temel veya ilmi kaideler &ccedil;er&ccedil;evesinde incelenmeye ve kendisine ait h&uuml;k&uuml;mlerin istinbat edilmesine ihtiya&ccedil; vardır.</p>\n\n<p>\n	4- B&uuml;t&uuml;n bunlara ilave olarak, İslam&rsquo;ın b&uuml;t&uuml;n boyutları g&ouml;z &ouml;n&uuml;nde bulundurulduğu zaman İslami y&ouml;netim, icra, akide, ahlak ve duyguların birbirleri ile uyum i&ccedil;inde olmalarını sağlamak amacıyla daima uzman ve yardım sever insanlara ihtiya&ccedil; vardır.&nbsp;</p>\n\n<p>\n	Bu insanlar, ahk&acirc;mın icrasının gereksinimi olan ameli m&uuml;nazaalarda hakem olma salahiyetine sahip olmalıdırlar.</p>\n\n<p>\n	&nbsp;Bundan dolayı M&uuml;sl&uuml;man &acirc;limlerin de belirttikleri gibi i&ccedil;tihat, daima hayatın gereksinimlerinden biridir. İslam d&uuml;şmanları bile İslam&rsquo;ın esnekliği ve &uuml;mmetin korunmasında i&ccedil;tihadın rol&uuml;n&uuml; derk etmişlerdir. Bu y&uuml;zden ulemanın toplum &uuml;zerindeki etkisiyle m&uuml;cadele etmektedirler.</p>\n\n<p>\n	<strong>M&uuml;&ccedil;tehidin İ&ccedil;tihat S&uuml;recinde Benimsediği &Ouml;nc&uuml;llerinin Zararları ve Bunu Engelleme Yolları</strong></p>\n\n<p>\n	İ&ccedil;tihat fiili daima m&uuml;&ccedil;tehidin zihni d&uuml;ş&uuml;ncelerinin etkisini benimsemesiyle paralel bir olgudur. M&uuml;&ccedil;tehidin g&ouml;r&uuml;şleri ve d&uuml;ş&uuml;nceleri, ilmi ge&ccedil;mişi, zevki ve ge&ccedil;miş inan&ccedil;ları ve d&uuml;ş&uuml;nceleri dini metinlerdeki &ccedil;ıkarımlarında etkilidir. Hatta iki m&uuml;&ccedil;tehidin ortak bir konuda ve şer&rsquo;i bir nasstan iki farklı ilmi sonucu &ccedil;ıkarması olasıdır. Her ne kadar şer&rsquo;i nasslar ilahi ilimde tek bir h&uuml;kme ve tek bir hakikate sahip olsa da bu, m&uuml;&ccedil;tehidin istinbatlarında şahsiyetinin etkisindendir. Buna rağmen m&uuml;&ccedil;tehitlerin elde ettikleri şeyler kendileri ve mukallitleri i&ccedil;in h&uuml;ccettir.</p>\n\n<p>\n	Buradan &ccedil;ıkarmamız gereken sonu&ccedil; şudur: M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin &ccedil;ıkarımlarının İslam&rsquo;ın kendisi olarak ve değiştirilmesi imkansız ilkeler şeklinde algılanmaması gerekir. Tabii şer&rsquo;i nassların senet ve delaletleri kesin olması bu beyanın dışında kalır. Zira bu hususlarda i&ccedil;tihat yapılamaz. İ&ccedil;tihat; zan ve ihtimalin olduğu yerde ge&ccedil;erlidir.</p>\n\n<p>\n	Ferdi ahk&acirc;mın istinbatı ile mukayese edildiğinde i&ccedil;tihat s&uuml;recinde m&uuml;&ccedil;tehidin ge&ccedil;miş ilmi birikimleri, iktisadi veya siyasi nizamlar gibi İslami mektep, d&uuml;zen veya sistemi keşfetme hususunda olduğu zaman tehlikesi daha a&ccedil;ık bir şekilde g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Ayetullah Şehit Muhammed Bakır Sadr bu olgunun k&ouml;klerini bulma hususunda bazı nedenlere işaret etmiştir. Bunların en &ouml;nemlileri şunlardır:</p>\n\n<p style=\"margin-left:32.2pt;\">\n	1-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;&ccedil;tehidin istemeden i&ccedil;inde yaşadığı şartları tevcih etmesi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	2-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Dini nassları belli bir &ccedil;er&ccedil;evede g&ouml;rmek ve anlamak</p>\n\n<p style=\"margin-left:32.2pt;\">\n	3-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şer&rsquo;i delilleri sadır olduğu zamanın şartlarından ve illetlerinden ayırması</p>\n\n<p style=\"margin-left:32.2pt;\">\n	4-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şer&rsquo;i delil hususunda &ouml;nceden h&uuml;k&uuml;mde bulunmak</p>\n\n<p>\n	İ&ccedil;tihada ve İslami d&uuml;ş&uuml;nceye muhalif bazı insanlar bu hakikatten, i&ccedil;tihada itiraz etmek ve m&uuml;&ccedil;tehidin rol&uuml;n&uuml; asgari seviyeye indirgemek amacıyla vesile olarak istifade etmişlerdir. Ama aslında &ndash;&ouml;nceden de belirttiğimiz gibi- biz, muhaliflerin hi&ccedil;bir halel getiremeyecekleri alanlara sahibiz. Bunlar da, suduru ve delaletleri kesin olan nasslar ile bunlardan alınmış h&uuml;k&uuml;mler ve kesin mefhumlardır. Aynı zamanda bunların h&uuml;ccet olduklarını belirten kesin delillere de sahibiz. Bunlar, itirazdan masun kalan geniş bir alanı kapsamaktadır. Buna ilave olarak i&ccedil;tihattan başka yolun olmadığı ve ihtimallerin h&acirc;kimiyeti altında olan sınırlarda bile &acirc;limler ge&ccedil;mişlerinden etkilenmemek i&ccedil;in m&uuml;mk&uuml;n olduğu oranda ihtiyata riayet etmektedirler. Bu, her kanun veya metnin tefsiri i&ccedil;in en doğal yoldur.</p>\n\n<p>\n	<strong>Usul İlminin G&ouml;revi</strong></p>\n\n<p>\n	Fıkıh Usul&uuml; ilmi sahip olduğu dakik kaideleriyle aşağıdaki yollarla i&ccedil;tihat fiilini tanzim eder.</p>\n\n<p>\n	a- &ldquo;Muhareze kanıtlar&rdquo; konusu, ger&ccedil;ek şer&rsquo;i h&uuml;k&uuml;mleri elde etmek i&ccedil;in başvurulan bir y&ouml;ntemdir. L&acirc;fz&icirc; şer&rsquo;i kanıt, konum hakkındaki geniş incelemeler, kelime &ccedil;ekimleri, delalet, zahirin h&uuml;ccet olması ve bunun mısdakları gibi konuları kapsamakla beraber akli delaletlerin incelenmesi, ahk&acirc;mlar ve konular arasındaki i&ccedil;sel nispet, aidiyet ve bunun &ouml;nc&uuml;llerini de ihata eder.</p>\n\n<p>\n	b- Muhareze kanıtların olmadığı yerde &ldquo;İstishab konusu&rdquo; gibi sorumluluk belirleyen kanıtların incelenmesi.</p>\n\n<p>\n	c- &Ouml;ne s&uuml;r&uuml;len deliller hakkındaki &ccedil;elişkilerin geniş bir şekilde incelenmesi.</p>\n\n<p>\n	Usul ilmine ilave olarak fıkıh ilminde de i&ccedil;tihadın d&uuml;zeni i&ccedil;in kural ve kaideler mevcuttur.</p>\n\n<p>\n	Bazı &acirc;limler de şeriatın hedeflerinden olduğu kesinleşen şeyleri i&ccedil;tihada sokmak i&ccedil;in &ldquo;şer&rsquo;i maksatlar&rdquo; meselesine olumlu yaklaşmışlardır.</p>\n\n<p>\n	Biz de İslam&rsquo;ın aşağıda belirtilen genel ve umumi &ouml;zelliklere tevecc&uuml;h&uuml;n&uuml; yukarıdaki kaideye ilave edebiliriz.</p>\n\n<p>\n	İslam; ger&ccedil;ek&ccedil;idir, insan fıtratı ile uyum i&ccedil;indedir, vasat yoldur, kapsayıcı ve ihata edicidir, ebedidir, m&uuml;kemmeldir, eczalar ve h&uuml;k&uuml;mler arasındaki karşılıklı ilişkiyi g&ouml;zetir, evrenseldir&hellip;</p>\n\n<p>\n	Bu &ouml;zelliklerden dolayı İslam şeriatını tanıma ve uygulamada i&ccedil;tihadın rol&uuml;n&uuml; asgariye indirmekten başka bir yol yoktur.</p>\n\n<p>\n	<strong>İslami Mezheplerin Ortaya &Ccedil;ıkması</strong></p>\n\n<p>\n	Hayatta olduğu d&ouml;nemlerde Allah Resul&uuml; (s.a.a)&rsquo;e ulaşmak rahattı ve insanlar ilahi ahk&acirc;mı ve İslami mefhumları bilmek i&ccedil;in doğrudan o hazrete m&uuml;racaat ediyorlardı. Her ne kadar bazı sahabeler ahk&acirc;mda istinbat girişiminde bulunmuş ve peygamber tarafından teyit edilmişse de o d&ouml;nemlerde i&ccedil;tihada ihtiya&ccedil; yoktu.<a href=\"1#_edn2\" name=\"_ednref2\" title=\"_ednref2\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	O d&ouml;nemlerde var olan ihtilaflar &ccedil;ok sade ve d&uuml;ş&uuml;k seviyelerdeki ihtilaflardı. Nihayet İslami h&acirc;kimiyetin sınırları genişledi ve &ldquo;نفر&rdquo; ayeti de nazil olunca i&ccedil;tihadın esası belirlendi ve vahit haberin h&uuml;ccet olmasının ilk temelleri atıldı. Allah&rsquo;u Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ</strong></p>\n\n<p>\n	<strong>(Ne var ki) m&uuml;minlerin hepsi toptan seferber olacak değillerdir. &Ouml;yleyse onların her kesiminden bir grup da, din konusunda k&ouml;kl&uuml; ve derin bilgi sahibi olmak ve d&ouml;nd&uuml;kleri zaman kavimlerini uyarmak i&ccedil;in geri kalsa ya! Umulur ki sakınırlar.<a href=\"1#_edn3\" name=\"_ednref3\" title=\"_ednref3\"><sup><strong><sup>[3]</sup></strong></sup></a></strong></p>\n\n<p>\n	Allah Resul&uuml; (s.a.a)&rsquo;in vefatından sonra doğal bir şekilde i&ccedil;tihat &ccedil;ok &ouml;nemli bir unsur olarak &ouml;n plana &ccedil;ıktı. Tabiin d&ouml;neminde &ouml;nemini koruyup devam ettirmekle beraber etkisini de artırdı. Nihayetinde İslami mezheplerin ortaya &ccedil;ıkmasına neden oldu.</p>\n\n<p>\n	&Uuml;stat Siyas, ikinci y&uuml;zyılın ilk yarısından d&ouml;rd&uuml;nc&uuml; y&uuml;zyılın ikinci yarısına kadar İslam d&uuml;nyasının 138 mektep ve fıkhi mezhebin tesisine şahit olduğunu hatta bazı şehirlerin kendilerine has mezhepleri bile olduğunu s&ouml;ylemektedir.<a href=\"1#_edn4\" name=\"_ednref4\" title=\"_ednref4\"><sup><sup>[4]</sup></sup></a> &Uuml;stat Esed Haydar ise o g&uuml;ne kadar İslami mezheplerin bazı a&ccedil;ıdan sayılarının elliden fazla olmadığını s&ouml;ylemektedir.<a href=\"1#_edn5\" name=\"_ednref5\" title=\"_ednref5\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	Bazı d&uuml;ş&uuml;n&uuml;rler tabiinden sonra tesis edilen mezhepleri iki gruba ayırmaktadırlar:</p>\n\n<p>\n	1- Başkaları tarafından benimsenmeyen ve ortadan kalkan ferdi mezhepler</p>\n\n<p>\n	2- Kurucuları ve taraftarlarının eserlerinin g&ouml;lgesinde gelişip ilerleyen mezhepler<a href=\"1#_edn6\" name=\"_ednref6\" title=\"_ednref6\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	<strong>Unutulmuş Mezhepler</strong></p>\n\n<p>\n	1- Hasan Basri&rsquo;nin mezhebi (h. 23&ndash;110)</p>\n\n<p>\n	2- İbni Ebi Leyla&rsquo;nın mezhebi (h. 74&ndash;148)</p>\n\n<p>\n	3- Uzai&rsquo;nin mezhebi (h. 88&ndash;157)</p>\n\n<p>\n	4- S&uuml;fyan Suri&rsquo;nin mezhebi (h. 97&ndash;161)</p>\n\n<p>\n	5- Leys bin Sa&rsquo;d&rsquo;ın mezhebi (&ouml;. h. 175)</p>\n\n<p>\n	6- Davut bin Ali İsfahani Zahiri&rsquo;nin mezhebi (h. 202&ndash;270)</p>\n\n<p>\n	7- İbrahim bin Halit Kelbi&rsquo;nin mezhebi (&ouml;. h. 240)</p>\n\n<p>\n	8- Muhammed bin Cerir Taberi&rsquo;nin mezhebi (h. 224&ndash;310)</p>\n\n<p>\n	9- S&uuml;leyman bin Mehran Ameş&rsquo;in mezhebi (&ouml;. h. 148)</p>\n\n<p>\n	10- Amir bin Şer Habil Şabi&rsquo;nin mezhebi (&ouml;. h. 105)</p>\n\n<p>\n	Ve diğer bir&ccedil;ok mezhep&hellip;</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;ze kadar varlıklarını s&uuml;rd&uuml;ren mezhepler ise şunlardır:</p>\n\n<p style=\"margin-left:32.2pt;\">\n	1-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; On iki imam Şiası</p>\n\n<p style=\"margin-left:32.2pt;\">\n	2-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Zeydi mezhebi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	3-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hanefi mezhebi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	4-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şafii mezhebi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	5-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Maliki mezhebi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	6-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hanbeli mezhebi</p>\n\n<p style=\"margin-left:32.2pt;\">\n	7-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ebazi mezhebi</p>\n\n<p>\n	Burada mezheplerin ortaya &ccedil;ıkış, yayılma ve yok oluş sebeplerini incelemeyeceğiz. Muhakkikler mezheplerin ihtilaf nedenleri konusunda yaptıkları ilmi araştırmalarında bu sebeplerin nedenlerine de değinmişlerdir.</p>\n\n<p>\n	&Ouml;rneğin İbni R&uuml;şt zahirin h&uuml;ccet olmasının mebnası keza kıyasın h&uuml;ccet olması hakkındaki araştırmasında bu konuya değinmiştir.<a href=\"1#_edn7\" name=\"_ednref7\" title=\"_ednref7\"><sup><sup>[7]</sup></sup></a> Seyyid Muhammed Taki Hekim de istinbatın usul ve temellerini buna ilave etmiştir.<a href=\"1#_edn8\" name=\"_ednref8\" title=\"_ednref8\"><sup><sup>[8]</sup></sup></a> Bize g&ouml;re istinbat y&ouml;ntemi ve merhalelerini de buna ilave etmek gerekir.&nbsp;</p>\n\n<p>\n	İlmi ve metodolojik amil ve illetlere ilave olarak, ilmi verilerin &ouml;l&ccedil;&uuml;s&uuml;, ferdin şahsiyeti, m&uuml;&ccedil;tehidin psikolojik durumu ve konuları tahlil etme yeterliliği gibi epistemolojik amillerin etkileri de g&ouml;z &ouml;n&uuml;nde bulundurulabilir. Tabii siyasi, tarihi, i&ccedil;timai amillerin rolleri ve m&uuml;&ccedil;tehidin maslahat&ccedil;ı yaklaşımlarından da gafil olunmamalıdır.</p>\n\n<p>\n	Konu hakkında g&ouml;zden ırak tutulmaması gereken &ouml;nemli noktalar şunlardır:</p>\n\n<p>\n	1- İslami mezheplerin ortaya &ccedil;ıkması; İslami bilgi ve rasyonelliğin değişim ve tek&acirc;m&uuml;l&uuml; ile peygamberin yokluğundan ve ilahi vahyin kesintisinden oluşan boşluğu doldurma isteğinin g&ouml;stergesidir. Bir taraftan ihtiya&ccedil;ların artması, olayların &ccedil;okluğu ve i&ccedil;timai m&uuml;nasebetlerin karmaşıklığı bir taraftan da fıkhi ilimlerin teksifi ve yeni konuların g&uuml;ndeme gelmesi bu değişim ve tekam&uuml;le neden olmuşlardır. Dolayısıyla bu s&uuml;re&ccedil; &ccedil;ok doğal, doğru ve medeni bir s&uuml;re&ccedil; sayılmaktadır.</p>\n\n<p>\n	2- İslami mezhepler, İslam medeniyetinin semeresi bol fikri serveti ve inkar edilemeyecek bir ger&ccedil;ekliği sayılmaktadır. Bu, İslami h&acirc;kime ve ahk&acirc;mın icrasında (taklidin farz olmadığına inanırsak) M&uuml;sl&uuml;manlara ferdi ve i&ccedil;timai alanda se&ccedil;me kudreti veren ve ilmi i&ccedil;tihat sonucunda hasıl olan her g&ouml;r&uuml;ş&uuml;n resmi ve İslam&rsquo;a nispet edilmesinin doğru olduğu kanısına izin veren bir fırsattır. Bu durum, İslami toplumun maslahat ve menfaatlerini temin etmek i&ccedil;in devlet başkanına geniş olanaklar ve daha iyiyi se&ccedil;mede kendisine farklı se&ccedil;enekler sunmaktadır.</p>\n\n<p>\n	Devlet başkanı bu doğrultuda toplumun maslahatını temin edecek İslam&rsquo;ın farklı d&uuml;zen ve mekteplerinden değişik fetva ve g&ouml;r&uuml;şleri se&ccedil;ip bunlardan bir terkip oluşturduktan sonra birbirleri ile uyum i&ccedil;inde olan tek bir g&ouml;r&uuml;ş&uuml; benimseyebilir. Bu, İslam&rsquo;ın esneklik hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n en iyi beyanıdır.</p>\n\n<p>\n	3- Bu mezheplerin -&ouml;nceden de belirttiğimiz gibi- İslami yaşam i&ccedil;in &ccedil;ok &ouml;nemli kazanımları vardır ve bunların ortaya &ccedil;ıkmamış olması temennisi ger&ccedil;eklikten uzak bir temennidir. Ancak bunları İslam tarihinde olumsuz olgulara d&ouml;n&uuml;şt&uuml;ren, dar g&ouml;r&uuml;şl&uuml; grup&ccedil;uluğa doğru y&ouml;nelmeleridir. Bu grup&ccedil;uluk halet-i ruhiyesi Kur&rsquo;an-ı Kerim&rsquo;in tavsiye ettiği yapıcı diyalog ilkesinden her g&uuml;n uzaklaşmalara ve İslam&rsquo;ın uzlaşı politikalarının unutulmasına neden olmuştur. Hatta bazen semeresiz, ahlak ilkelerinden ırak nefret nedeni cidallere sebep olmuştur. Nitekim tarihin uzun d&ouml;nemlerinde Şeyh Yusuf Kardavi&rsquo;nin tabiriyle M&uuml;sl&uuml;manlar arasında tekfir kapısını a&ccedil;mış ve hasılı kan, g&ouml;zyaşı ve tefrika olan i&ccedil; &ccedil;atışmalara neden olmuştur.<a href=\"1#_edn9\" name=\"_ednref9\" title=\"_ednref9\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	Biz bundan dolayı ciddi bir şekilde İslam&rsquo;ın uzlaşıcı diyalog ruhunu yaymakla mezhepleri doğal yapılarına geri getirmeye &ccedil;alışıyor ve b&uuml;t&uuml;n M&uuml;sl&uuml;manları ortak unsurları tanımaya davet ediyoruz. Bizler buna &ldquo;İslami Mezhepleri Yakınlaştırma Hareketi&rdquo; adını verdik.</p>\n\n<p>\n	<strong>İslam Mezhepleri Yakınlaştırma Hareketi</strong></p>\n\n<p>\n	Son d&ouml;nemlerde kendisine &ldquo;Yakınlaştırma Hareketi&rdquo; denilen hareketin k&ouml;kleri İslam&rsquo;ın en eski d&ouml;nemlerinde yatmaktadır. Bu hareket asalet ve yaşam sırrını İslam şeriatının derin ilkelerine bor&ccedil;ludur. S&ouml;z konusu hareketin k&ouml;kleri İslam medeniyetinde ne kadar fazla yayılırsa veya en azından İslam medeniyetinin ortaya &ccedil;ıkışında katılımı artarsa &ldquo;mezhepleri yakınlaştırmaya&rdquo; y&ouml;nelimin zarureti de herkes i&ccedil;in ayan olur.</p>\n\n<p>\n	Bu hareket son d&ouml;nemlerde etkili bir stratejiye d&ouml;n&uuml;şm&uuml;şt&uuml;r. M&uuml;sl&uuml;man &acirc;limler ve İslam d&uuml;nyasının &ouml;nc&uuml; şahsiyetleri bin dokuz y&uuml;z kırklı yılların sonlarında bu m&uuml;barek hareketin temellerini attılar ve bunun genel sınırlarını belirlemek i&ccedil;in bir&ccedil;ok zorluğa katlandılar. Onlar bu hareketin dini temellerini beyan etmek, gelişim zorunluluğunu a&ccedil;ıklayıp bunu k&ouml;kl&uuml; kılmak ve M&uuml;sl&uuml;manların vicdanlarında yer edinmesini sağlamak amacıyla bir&ccedil;ok eser neşrettiler.</p>\n\n<p>\n	Biz bu hareketin yeşeren fidanının s&uuml;rekli gelişim halinde olmasından ve Allah&rsquo;u Te&acirc;l&acirc;&rsquo;nın <strong>&ldquo;أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءتُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا&rdquo; &ldquo;k&ouml;k&uuml; sağlam, dalları g&ouml;ğe y&uuml;kselen bir ağa&ccedil; gibidir. Bu ağa&ccedil;, Rabbinin izniyle her zaman meyvesini verir&rdquo; </strong>ayetinde belirttiği şe&ccedil;ere-i teyyibeye doğru tekam&uuml;le halinde olduğunu g&ouml;rd&uuml;ğ&uuml;m&uuml;z i&ccedil;in mutluyuz.&nbsp;</p>\n\n<p>\n	<strong>İslami Mezhepleri Yakınlaştırmanın Temelleri</strong></p>\n\n<p>\n	Biz aşağıda belirtilen ilke ve usuller g&ouml;z &ouml;n&uuml;nde bulundurulduğunda istisnasız b&uuml;t&uuml;n İslami mezheplerin kabul ettiği vahdet d&uuml;ş&uuml;ncesinin &ccedil;ok mantıklı olduğuna inanıyoruz. Bu usul ve ilkeler şunlardır:</p>\n\n<p>\n	1- İslam&rsquo;ın itikadi usul&uuml;ne iman: Tevhit (zatta, sıfatta, fiilde ve ibadette), Hatem-ul Enbiya Muhammed Mustafa&rsquo;nın n&uuml;b&uuml;vveti, b&uuml;t&uuml;n mefhum ve i&ccedil;eriği ile Kur&rsquo;an-ı Kerim, mead ve kıyamet g&uuml;n&uuml;.</p>\n\n<p>\n	2- İslam&rsquo;ın b&uuml;t&uuml;n erkan ve gereksinimlerine riayet: namaz, zekat, oru&ccedil;, hac&hellip;</p>\n\n<p>\n	3- Kur&rsquo;an-ı Kerim ve s&uuml;nneti nebeviye riayet: farklı konularda dini maarifleri bilmek hususunda M&uuml;sl&uuml;manlar i&ccedil;in bu ikisi asıl kaynaktır. Varlık ve hayat mefhumları, insanın d&uuml;nyada d&uuml;n&uuml;, bug&uuml;n&uuml; ve yarını ile ahiret hayatı ve insanın ferdi ve i&ccedil;timai hayatını d&uuml;zene koyan kanun ve h&uuml;k&uuml;mler buna &ouml;rnektir. Lakin akıl, kıyas ve icma gibi diğer kaynakların hi&ccedil;bir bağlayıcılığı yoktur. Kur&rsquo;an veya s&uuml;nnette delilleri olması bundan istisnadır. Aslında diğer kaynaklar kaynak olma &ouml;zelliklerini kitap ve s&uuml;nnetten alırlar.</p>\n\n<p>\n	Eğer bir ilke veya teorinin bu iki kaynaktan delilleri olmadığı ispatlanırsa hi&ccedil;bir ge&ccedil;erliliği kalmaz. Bu ilke veya teorilerin s&ouml;z konusu kaynaklarla &ccedil;atışma halinde olmaları durumunda ise onlar kesinlikle tekzip edilir.</p>\n\n<p>\n	B&uuml;t&uuml;n İslami mezhep imamları a&ccedil;ık&ccedil;a bu kaynaktan yararlandıklarını dile getirmişlerdir.</p>\n\n<p>\n	Bu doğrultuda Ehl-i Beyt imamlarından bir&ccedil;ok rivayet nakledilmiştir. &Ouml;rneğin İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: &ldquo;B&uuml;t&uuml;n h&uuml;k&uuml;mler kitap ve s&uuml;nnet ile son bulur.&rdquo;<a href=\"1#_edn10\" name=\"_ednref10\" title=\"_ednref10\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	Malik bin Enes de ş&ouml;yle demektedir: &ldquo;Ben bazen doğru bazen de yanlış g&ouml;r&uuml;şlere sahip bir insanım. Dediklerimi Kur&rsquo;an ve s&uuml;nnet ile karşılaştırın.&rdquo;<a href=\"1#_edn11\" name=\"_ednref11\" title=\"_ednref11\"><sup><sup>[11]</sup></sup></a> İmam Şafii de buna benzer beyanlarda bulunmuştur.<a href=\"1#_edn12\" name=\"_ednref12\" title=\"_ednref12\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	4- İslam&rsquo;ın, i&ccedil;tihadı &ldquo;şer&rsquo;i h&uuml;k&uuml;mleri, kaynağından istinbat i&ccedil;in insani g&uuml;c&uuml;n kullanımı&rdquo; mahlasıyla ilahi dinin tanınması i&ccedil;in istifade edilmesine izin verdiğini benimsemek. İ&ccedil;tihat, İslam&rsquo;ın esnekliğini ayan kılıp belli başlı ilke ve kurallar &ccedil;er&ccedil;evesinde hayatın değişimlerini kapsayarak &ouml;nemli roller ifa eder. Başka bir ifade ile İslam ile insanın i&ccedil;tihat vesilesiyle ulaştığı farklı sonu&ccedil;lar arasında -her ne kadar bu sonu&ccedil;lar m&uuml;&ccedil;tehitlerin farklı algılamalarından kaynaklanan ihtilafları i&ccedil;inde barındırsa da- zaruri bir ilişki vardır. Bu konu dini metinlerin eğitiminde &ldquo;Esbab-ul Hilaf&rdquo; mahlasıyla incelemeye tabi tutulur.</p>\n\n<p>\n	Bize g&ouml;re İslam ger&ccedil;ek&ccedil;i ve fıtri bir din olduğu i&ccedil;in i&ccedil;tihat kapısını a&ccedil;ık bırakmıştır. Zira resul&uuml; d&uuml;nyadan g&ouml;&ccedil;en her şeriatın vahyi kesilir. Eğer bir şeriat asırlarca varlığını s&uuml;rd&uuml;rmek isterse -her ne kadar i&ccedil;tihadi istinbatlar bazen m&uuml;&ccedil;tehitlerin &ouml;n kabullerinden dolayı birbirlerine zıt g&ouml;r&uuml;şlerin doğmasına neden olsa da- i&ccedil;tihattan başka yolu yoktur.&nbsp;</p>\n\n<p>\n	İ&ccedil;tihat mantıklı bir y&ouml;ntem mahlasıyla kullanıldığı zaman b&uuml;t&uuml;n mefhumlar ve akide ile ilgili konularda istinbatı kapsar. (Mefhumlar; bir taraftan itikadi ilkelerle ilgili tasavvur iken bir taraftan da insanın yery&uuml;z&uuml;nde Allah&rsquo;ın halifesi olması gibi varlık aleminin ger&ccedil;ekliği ile doğrudan irtibat i&ccedil;indedir.) Bu, bazı ahk&acirc;mlar ve hatta İslam&rsquo;ın bazı tabi&rsquo;i kanunlar hakkındaki tutumu hususunda da ge&ccedil;erlidir.</p>\n\n<p>\n	5- İslami vahdet ilkesi: Bu, İslam &uuml;mmetinin &ccedil;ok bereketli ve &ouml;nemli &ouml;zelliklerinden biridir ve bu olmadan h&uuml;viyetin kemali iddiasında bulunulamaz.</p>\n\n<p>\n	İslam&rsquo;ın M&uuml;sl&uuml;manların vahdetinin tahakkuku i&ccedil;in Allah&rsquo;ın ipine sarılma ekseninde m&uuml;kemmel bir programı vardır. Allah&rsquo;ın ipinden kasıt; hatadan ber&icirc;, insanı Allah&rsquo;a ulaştıracak yoldur. İslam, insanın aslında vahdet, yaratılışta vahdet, hedefte vahdet, kanun ve şeriatta vahdet ve ilahi mesirde vahdet meselesine &ccedil;ok &ouml;nem vermiştir. İnsanı topluca Allah&rsquo;a teslim olmaya ve şeytana itaat etmekten ka&ccedil;ınmaya davet etmekte ve vahdetin bol semereli etkisini hatırlatmaktadır. Ahlak ile değeri olmayan ferdi ve grupsal menfaatlerden vazge&ccedil;me fidanını k&uuml;lli hedeflere ulaşmak i&ccedil;in insanın canına eker. Dil, ırk, vatan, kabile ve renk gibi tefrika nedeni b&uuml;t&uuml;n unsurları kendi değer dairesinden silmiş ve ilim, takva ve cihat gibi insani değerlere tekit etmiştir. İnsanları ortak noktaların ortaya &ccedil;ıkarılmasına, akl-ı selim ile hareket edilmesine ve mantık &ccedil;er&ccedil;evesinde ilkeli ve sakin bir diyaloga davet etmiştir.</p>\n\n<p>\n	Vahdet ilkesine imanın sonradan izah edeceğimiz bazı gereksinimleri vardır. Bu ilkeye inanmak yakınlaşma hareketinin &ouml;ncelikli ihtiya&ccedil;larından biridir.</p>\n\n<p>\n	6- İslami kardeşlik ilkesi yukarıda işaret ettiğimiz programın bir par&ccedil;asıdır. Lakin konunun &ouml;nemine binaen bu meseleyi geniş bir şekilde burada ele almayı tercih etmekteyiz. Zira kardeşlik İslam&rsquo;da b&uuml;t&uuml;n i&ccedil;timai ilişkileri d&uuml;zenler. Bize g&ouml;re bunun etkisi sadece ahlaki konularla sınırlı değildir. Kanun koyma alanında da etkili olduğu gibi i&ccedil;tihatta dini kardeşlik ilkesine ters d&uuml;şen h&uuml;k&uuml;mlerle karşı karşıya gelmeyi engellediği i&ccedil;in i&ccedil;tihat meselesi hususunda da &ouml;nemli etkilere sahiptir.</p>\n\n<p>\n	Bu ilkeler yakınlaşma hareketinin &uuml;zerine bina edildiği &ouml;nemli ilkelerdir. Mantık dairesinde bunlara inanmak yakınlaşma hareketine inanmayı getirir.</p>\n\n<p>\n	Bu y&uuml;zden yakınlaşma s&ouml;ylem ve ahlaki boyutlarla sınırlı olmadığı gibi yasama &ccedil;er&ccedil;evesi ile de sınırlı değildir. Yakınlaşma bunlardan &ouml;teye ge&ccedil;ip medeni ve fikri b&uuml;t&uuml;n alanları kapsar. Tam bir yaygınlık kazanması i&ccedil;in fıkıh ve d&uuml;ş&uuml;nce alanında &ccedil;alışmaları olan b&uuml;t&uuml;n &acirc;lim ve d&uuml;ş&uuml;n&uuml;rlerin katılımı zorunludur. Halkı yakınlaştırma k&uuml;lt&uuml;r&uuml; ile yetiştirmek lazım. Zira İslam yıkıcı olmayan farklı g&ouml;r&uuml;şleri doğal karşılamakla beraber tam bir esneklik i&ccedil;inde de bunları ele alır. Ancak hayati i&ccedil; ve dış ameli meselelerde M&uuml;sl&uuml;manların ihtilafları karşısında hi&ccedil;bir şekilde susmayı caiz g&ouml;rmemektedir. Bundan dolayı devlet başkanına (İslam &uuml;mmetine y&ouml;n verdiği i&ccedil;in) muhalefeti Allah&rsquo;a muhalefet ve ona itaati Allah&rsquo;a itaat ile eşit saymaktadır.</p>\n\n<p>\n	<strong>Yakınlaştırma Hareketi Taraftarlarının Bağlı Olması Gereken Değer ve İlkeler</strong></p>\n\n<p>\n	Yukarıda dillendirilen &ouml;nc&uuml;llerden sonra yakınlaştırma hareketinin m&uuml;nadi ve &acirc;limlerinin beyan ettikleri aşağıdaki değerleri, uyulması gereken genel sınırlar mahlasıyla izah edip yakınlaşma hareketinin hedeflerinin tahakkuku i&ccedil;in başkalarını da bunlara uymaya davet ediyoruz.</p>\n\n<p>\n	<strong>1. Ortak İlkelerde İşbirliği</strong></p>\n\n<p>\n	Farklı alanlardaki ortak noktalar &ccedil;ok fazladır. İslami mezhepler itikadi ilkelerde veya yasama alanında bir&ccedil;ok ortak zeminlere sahiptirler. Hatta bazı &acirc;limler yasama alanında ahk&acirc;mın % 90 ortak olduğunu s&ouml;ylemektedirler. Ahlak ve İslami mefhumlar bir b&uuml;t&uuml;n olarak İslami mezhepler tarafından b&uuml;t&uuml;n &ouml;zellikleriyle benimsenmiştir. Her ne kadar olayların değeri ve analizi hususunda ihtilaf varsa da tarih ve medeniyetin esaslı d&ouml;nemleri hakkında b&uuml;t&uuml;n mezhepler aynı g&ouml;r&uuml;şlere sahiptirler. Keza b&uuml;t&uuml;n M&uuml;sl&uuml;manlar ameli tutumlar hususunda diyalog vesilesiyle i&ccedil;timai birliktelik ve ortak karar alınmasının zorunluluğuna inanmaktadırlar. Kuşkusuz d&uuml;ş&uuml;nce bazındaki ortak noktalarda işbirliği toplumsal sağduyunun gelişmesine yardımcı olur. Bundan uzaklaşılması durumunda da bu sağduyu ortadan kalkar. Bu işin neticesi i&ccedil;timai hareketin genel s&uuml;recinde toplumsal sağduyunun derinleşmesidir.</p>\n\n<p>\n	Ferdi, i&ccedil;timai ve medeni alanlarda işbirliğinin gereksinimi a&ccedil;ıktır ve İslami ahk&acirc;mın icrası, namaz, oru&ccedil;, hac, zekat ve benzer ilahi s&ouml;ylemlerin y&uuml;celtilmesi ve İslam &uuml;mmetinin &ouml;zelliklerinin tahakkuku i&ccedil;in vahdet gibi insan hayatının farklı alanlarını kapsar.</p>\n\n<p>\n	Yakınlaştırma hareketi; ortak noktaları belirleme, halkın ve hatta toplumun &ouml;nde gelen d&uuml;ş&uuml;n&uuml;rlerin bilin&ccedil; seviyesini artırma hususunda b&uuml;t&uuml;n enerjisini ortaya koymalı ve bu ortak noktaların artırılması i&ccedil;in &uuml;st&uuml;ne d&uuml;şen g&ouml;revi yerine getirmelidir. &Ouml;rneğin ihtilafların zati olmayıp l&acirc;fz&icirc; olduğunu g&ouml;stermeli veya tarafların benimseyeceği &uuml;&ccedil;&uuml;nc&uuml; bir yolu &ouml;nermelidir.</p>\n\n<p>\n	<strong>2. İhtilaflı Konularda Birbirlerini Mazur G&ouml;rmeleri</strong></p>\n\n<p>\n	İ&ccedil;tihat kapısının doğal bir şekilde a&ccedil;ık olduğuna, bunun kapatılmasının m&uuml;mk&uuml;n olmadığına ve d&uuml;ş&uuml;nsel ihtilaf sebepleri ile i&ccedil;tihat mahsullerinin var olduğuna inandığımız g&uuml;ne kadar m&uuml;&ccedil;tehitlerin farklı fetva ve g&ouml;r&uuml;şlerini benimsemek zorundayız. İslam&rsquo;da g&ouml;r&uuml;şler arasındaki ihtilafları yasaklayan hi&ccedil;bir emir yoktur. Ameli kudreti yok edecek m&uuml;nazaralar, dinde tefrika ve buna neden olacak gruplaşmalar yasaklanmıştır. Bu, İslam&rsquo;ın ne kadar realist ve mantıklı olduğunun g&ouml;stergesidir.</p>\n\n<p>\n	Dolayısıyla &acirc;lim, &ouml;ğrenci, m&uuml;&ccedil;tehit ve mukallit b&uuml;t&uuml;n M&uuml;sl&uuml;manların farklı g&ouml;r&uuml;ş ve teorilere tahamm&uuml;l etmeleri ve korku, tehdit, iftira ve benzeri y&ouml;ntemlerden sakınmaları gerekir. B&ouml;ylece ihtilaflar dostluk ve rahmete d&ouml;n&uuml;ş&uuml;r ve samimiyetin ortadan kalkmasına neden olmaz.</p>\n\n<p>\n	İslam bir&ccedil;ok yerde bizim şu anda i&ccedil;inde bulunduğumuz durumumuzda etkili olabilecek sabrı M&uuml;sl&uuml;manlara emretmektedir. İmam Sadık (a.s)&rsquo;dan ş&ouml;yle bir hadis elimize ulaşmıştır. Ravi ş&ouml;yle demektedir: &ldquo;O hazretin huzurunda bir gruptan s&ouml;z a&ccedil;ıldı. Ben, biz onlardan bizarız. Zira onlar bizim sahip olduğumuz akideyi benimsemiyorlar, dedim. İmam buyurdu ki: Onlar da bizi seviyorlar. G&ouml;r&uuml;şleri sizin g&ouml;r&uuml;şleriniz gibi olmadığı i&ccedil;in onlardan bizar olduğunuzu s&ouml;ylemeniz mi gerekir? Ben: evet, dedim. İmam buyurdu: Sizin bilmediğiniz ve bizim bildiğimiz bazı ger&ccedil;ekler vardır. Dolayısıyla sizlerden bizar olduğumuzu s&ouml;ylememiz gerekir. İmam akabinde ş&ouml;yle buyurdu: siz onları sevin ve onlardan bizar olmayın. Bazı M&uuml;sl&uuml;manların imandan bir, bazılarının iki&hellip; payı vardır. Dolayısıyla iki pay sahibi M&uuml;sl&uuml;man&rsquo;ın kendi inan&ccedil;larını bir pay sahibi M&uuml;sl&uuml;man&rsquo;a tahmil etmesi doğru değildir.&rdquo;<a href=\"1#_edn13\" name=\"_ednref13\" title=\"_ednref13\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	Mezhep imamlarının birbirlerine karşı davranışları bu hakikat i&ccedil;in &ccedil;ok g&uuml;zel bir &ouml;rnektir. Eğer tarihteki bu g&uuml;zel davranışları ele almak istersek konumuz &ccedil;ok uzar.<a href=\"1#_edn14\" name=\"_ednref14\" title=\"_ednref14\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	Nitekim onlar başkalarına i&ccedil;tihat kapısını kapatmadıkları gibi başkalarının nezdinde g&ouml;r&uuml;şlerinin tersini ispatlayan deliller buldukları zaman halkı kendi g&ouml;r&uuml;şlerine uymamaya &ccedil;ağırmışlardır. Bu doğrultuda aşağıdaki birka&ccedil; beyanı zikretmekle yetineceğiz.</p>\n\n<p>\n	<strong>İmam Malik bin Enes</strong>: &ldquo;Ben bazen doğru bazen de yanlış g&ouml;r&uuml;şlere sahip bir insanım. Dediklerimi Kur&rsquo;an ve s&uuml;nnet ile karşılaştırın.&rdquo;</p>\n\n<p>\n	<strong>İmam Muhammed bin İdris Şafii</strong>: &ldquo;Beyanlarımın hilafına bir hadis bulduğunuz zaman beyanlarımı alıp duvara &ccedil;arpın.&rdquo;</p>\n\n<p>\n	<strong>İmam Ebu Hanife</strong>: &ldquo;Bu benim g&ouml;r&uuml;ş&uuml;md&uuml;r ve elde ettiğim en iyi şeydir. Kim daha iyi bir g&ouml;r&uuml;ş&uuml; &ouml;ne s&uuml;rerse onu kabul ederim. S&ouml;zlerimin delillerini g&ouml;rmeyip bu s&ouml;zlere g&ouml;re fetva vermek haramdır.&rdquo;</p>\n\n<p>\n	<strong>İmam Ahmet bin Hanbel</strong>: &ldquo;Başkalarını taklit etmek bilginin azlığının g&ouml;stergesidir.&rdquo;<a href=\"1#_edn15\" name=\"_ednref15\" title=\"_ednref15\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	Bu, b&uuml;y&uuml;k &acirc;limlerin bu imamlardan sonra kendisine &ccedil;ok &ouml;nem verdiği hakikattir.</p>\n\n<p>\n	<strong>3. Tekfirden ve Bidat İle İthamdan Sakınmak</strong></p>\n\n<p>\n	Biz tekfir konusunu tarihin du&ccedil;ar olduğu musibetlerden biri olarak kabul etmekteyiz. Bir taraftan bir&ccedil;ok hadis M&uuml;sl&uuml;man olmayı dakik bir şekilde tanımlarken bir taraftan da M&uuml;sl&uuml;manların tekfir edilmesini haram kılmıştır.<a href=\"1#_edn16\" name=\"_ednref16\" title=\"_ednref16\"><sup><sup>[16]</sup></sup></a> Her t&uuml;rl&uuml; yenilik kapısını insanın y&uuml;z&uuml;ne kapatan ve hi&ccedil;bir muhalefeti &ccedil;ekemeyen bu olgu M&uuml;sl&uuml;manlar arasında debi halindeydi. Bazı zamanlar bazı insanların bir kitap kaleme aldıklarına ve bu kitapta zikredilen her hangi bir c&uuml;mle ile muhalefeti k&uuml;f&uuml;rle eşit bildiklerine şahit olmaktayız. Bu hayret verici bir şeydir.<a href=\"1#_edn17\" name=\"_ednref17\" title=\"_ednref17\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	Bundan &ouml;t&uuml;r&uuml; biz konuları iman ve k&uuml;f&uuml;r dairesinden &ccedil;ıkarmalarını herkesten istemekteyiz. Bunları doğru ve yanlış dairenin i&ccedil;ine d&ouml;ks&uuml;nler ve bu hususta peygamberin kafirlerle m&uuml;nakaşasında bile mantıklı ve ilkeli diyaloga davet eden Kur&rsquo;an ahlakını benimsesinler. Allah&rsquo;u Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ</strong></p>\n\n<p>\n	<strong>(Resul&uuml;m!) De ki: G&ouml;klerden ve yerden size rızık veren kimdir? De ki: Allah! O halde biz veya siz, ikimizden biri, ya doğru yol &uuml;zerinde veya a&ccedil;ık bir sapıklık i&ccedil;indedir.<a href=\"1#_edn18\" name=\"_ednref18\" title=\"_ednref18\"><sup><strong><sup>[18]</sup></strong></sup></a></strong></p>\n\n<p>\n	<strong>4. Başkalarını G&ouml;r&uuml;şlerinden Dolayı Sorguya &Ccedil;ekmemek</strong></p>\n\n<p>\n	Herkesin g&ouml;r&uuml;ş&uuml;n&uuml;n kendisine nispet edilmesi ve bunların tam bir titizlikle incelenmesi &ccedil;ok mantıklıdır. Lakin bizler g&ouml;r&uuml;şlerin gereksinimlerine bağlı olan eleştirilere dikkat etmekteyiz. Neticede tekfir ve bidat ile itham etmeyi se&ccedil;iyoruz. H&acirc;lbuki bazı zamanlar g&ouml;r&uuml;ş sahibi s&ouml;z konusu g&ouml;r&uuml;ş&uuml;n&uuml;n gereksinimlerini kabul etmemektedir. &Ouml;rneğin iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n akıl ile derk edilebileceğini savunan kimseler bazen muhaliflerini peygamberin sadakatine iman kapısını kapatmakla itham etmişlerdir.</p>\n\n<p>\n	Bu s&ouml;zlerin benzerlerini Allah&rsquo;a itaat hususunda s&ouml;ylemektedirler. Bizi Allah&rsquo;a itaate teşvik eden aklın h&uuml;km&uuml;nden başka bir şey değildir. Bu doğrultuda başka bir grup da tevess&uuml;le inananları Allah&rsquo;tan başkasından yardım istedikleri d&uuml;ş&uuml;ncesiyle m&uuml;şrik bilmektedir. Zira şirkin bu inan&ccedil;ların gereksinimi olduğunu d&uuml;ş&uuml;n&uuml;yorlar&hellip;</p>\n\n<p>\n	İlmi eleştiri ve tahkik benimsenen bir y&ouml;ntemdir ve biz hi&ccedil;bir şekilde kelami tartışmalar kapısını kapatmak istemiyoruz. Bu mantık dışı bir iştir. Biz insanları mantıklı diyaloga davet etmekteyiz. Muhalifimiz kendi s&ouml;zlerinin gereksinimi ile başka bir s&ouml;ze inanmadığı s&uuml;rece onu mazur biliriz ve hi&ccedil;bir şeyi ona nispet etmeyiz. Bu y&ouml;ntemle tefrika nedeni bir&ccedil;ok ithamın da &ouml;n&uuml;n&uuml; almış oluruz.</p>\n\n<p>\n	<strong>5. Diyalogda Saygılı Tutum</strong></p>\n\n<p>\n	Sağlıklı ve mantıklı diyalogun, d&uuml;ş&uuml;nceleri başkalarına aktarmak i&ccedil;in en iyi yol olduğunu hepimiz &ccedil;ok iyi biliriz. Kur&rsquo;an-ı Kerim sağlıklı bir s&ouml;yleşi i&ccedil;in diyalogun mukaddimesini, diyalogun şartlarını, diyalogun hedeflerini ve diyalogun dilini ihtiva eden ilgin&ccedil; bir g&ouml;r&uuml;ş &ouml;ne s&uuml;rm&uuml;şt&uuml;r. Kur&rsquo;an&rsquo;ın bu g&ouml;r&uuml;ş&uuml; ger&ccedil;ekten eşsizdir.</p>\n\n<p>\n	Bu konuda Kur&rsquo;an&rsquo;ın dillendirdiği n&uuml;kteler; başkalarının ve iyiliğe tabi olanların s&ouml;zlerini dinlemek keza başkalarının şahsiyetlerine halel getirmemektir. Ayette ş&ouml;yle denilmektedir:</p>\n\n<p>\n	<strong>قُل لَّا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ De ki: &ldquo;Bizim işlediğimiz su&ccedil;lardan siz sorumlu tutulmazsınız. Sizin işlediklerinizden de biz sorumlu tutulmayız.&rdquo;<a href=\"1#_edn19\" name=\"_ednref19\" title=\"_ednref19\"><sup><strong><sup>[19]</sup></strong></sup></a></strong></p>\n\n<p>\n	Ayette istifade edilen şive, peygamberin, İslam&rsquo;a iman etmemiş gayrı M&uuml;slimlerle diyalogu hakkındadır. Aynı zamanda diyalogu eski kinlerden ve ithamlı ortamlardan uzak bir y&ouml;ne &ccedil;ekip tarafların diyalog mantığına tabi olmaları i&ccedil;in &ccedil;abalamaktadır. Ayet hatta istifade edilen tabirlere bile riayet etmektedir ve karşı tarafa saygı g&ouml;stermek a&ccedil;ısından her ne kadar i&ccedil;eriği bu anlama gelse de a&ccedil;ık&ccedil;a &ldquo;Biz g&uuml;nahlarınızdan sorumlu değiliz&rdquo; dememektedir.</p>\n\n<p>\n	Biz M&uuml;sl&uuml;manlar konu (yakınlaşmanın temelleri) hakkındaki ilkeler hususunda hemfikir olmamıza rağmen nereye ulaşmışız?! Hadiste ş&ouml;yle denilmektedir: &ldquo;Bir insanın M&uuml;sl&uuml;man kardeşini tahkir etmesi k&ouml;t&uuml; biri olması i&ccedil;in yeterlidir.&rdquo;<a href=\"1#_edn20\" name=\"_ednref20\" title=\"_ednref20\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	<strong>6. Başkalarının Mukaddesatına İhanet Etmekten Sakınmak</strong></p>\n\n<p>\n	Aslında bu ilke &ouml;nceki konunun devamı niteliğinde ve daha &ouml;nceliklidir. Zira diğerlerinin mukaddesatına ihanet aksi bir duygusal ortamın meydana gelmesine neden olur ve diyalog i&ccedil;in gerekli istikrarı yok eder. Kur&rsquo;an-ı Kerim insanları b&ouml;ylesi işlerden sakındırmıştır:</p>\n\n<p>\n	<strong>وَلاَ تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ فَيَسُبُّوا اللّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَى رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا يَعْمَلُونَ</strong></p>\n\n<p>\n	<strong>Onların, Allah&rsquo;ı bırakıp tapındıklarına s&ouml;vmeyin, sonra onlar da haddi aşarak, bilgisizce Allah&rsquo;a s&ouml;verler. B&ouml;ylece her &uuml;mmete yaptıklarını s&uuml;sl&uuml; g&ouml;sterdik. Sonra d&ouml;n&uuml;şleri ancak rablerinedir. O, yapmakta olduklarını kendilerine bildirecektir.<a href=\"1#_edn21\" name=\"_ednref21\" title=\"_ednref21\"><sup><strong><sup>[21]</sup></strong></sup></a></strong></p>\n\n<p>\n	Allah&rsquo;u Teala m&uuml;minlerin başkalarına karşı davranışlarını bu halet-i ruhiye &ccedil;er&ccedil;evesinde a&ccedil;ıklamakta ve g&ouml;r&uuml;şlerini m&uuml;şrik bile olsalar başkalarına zorla tahmil etmemeleri i&ccedil;in tebliğ g&ouml;revlerini anımsatmaktadır.</p>\n\n<p>\n	<strong>وَلَوْ شَاء اللّهُ مَا أَشْرَكُوا وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ Allah dileseydi ortak koşmazlardı. Biz seni onların başına bir bek&ccedil;i yapmadık. Sen onlara vekil (onlardan sorumlu) da değilsin.<a href=\"1#_edn22\" name=\"_ednref22\" title=\"_ednref22\"><sup><strong><sup>[22]</sup></strong></sup></a></strong></p>\n\n<p>\n	İslam&rsquo;ın lanet ve hakareti yasaklayan nassları herkes&ccedil;e bilinmektedir. Eğer bizim m&uuml;şriklere karşı vazifemiz bu ise ortak hedeflere, dertlere ve arzulara sahip din kardeşleri olan M&uuml;sl&uuml;manlara karşı vazifemiz nedir?!</p>\n\n<p>\n	Kesinlikle itham ihtimali de bilhassa karşı tarafın iman ettiği bazı mukaddesatı kapsıyorsa hi&ccedil;bir şekilde kabul edilmemektedir.</p>\n\n<p>\n	<strong>7. Mezhep Se&ccedil;iminde &Ouml;zg&uuml;rl&uuml;k</strong></p>\n\n<p>\n	Mezheplerin, İslam&rsquo;ın kabul ettiği i&ccedil;tihatların birer neticeleri olduğu kanısına vardıktan sonra bunları ilahi rızanın kazanılmasının bir yolu bilmeliyiz. Mezhepler artmaya başladığı zaman bir M&uuml;sl&uuml;man vazifesini eda etmek i&ccedil;in inandığı değerler doğrultusunda bunları inceledikten sonra en iyi olduğunu d&uuml;ş&uuml;nd&uuml;ğ&uuml; mezhebi se&ccedil;melidir. Bu durumda se&ccedil;imi her ne kadar başkaları i&ccedil;in makbul olmasa da hi&ccedil; kimse onu bu se&ccedil;iminden dolayı yeremez. Nitekim insanları bir mezhebe tabi olmaya zorlamanın hi&ccedil;bir anlamı yoktur. Zira iman; tabi olma, kalben kabul etme ve yakin olmadan ibarettir. Bu da ancak delil ve burhan ile elde edilebilir.</p>\n\n<p>\n	Her mezhebin başkalarına ithamda bulunmadan ve başkalarını tehdit etmeden kendi g&ouml;r&uuml;şlerini beyan etmesi ve bunları savunması en doğal hakları olduğunu burada belirtmeliyiz. Ancak akait, fıkıh veya tarih ilminin konuları hakkında mantıklı ve sağlıklı m&uuml;bahaselerin yapılmaması taraftarı değiliz. Belki her t&uuml;rl&uuml; fırsat&ccedil;ılığa, konumdan istifadeye, semeresiz cidallere ve g&ouml;r&uuml;ş&uuml;n başkalarına tahmil edilmesine karşıyız.</p>\n\n<p>\n	Tarihimizin uzun d&ouml;nemlerinde g&ouml;r&uuml;nen b&uuml;t&uuml;n tecav&uuml;zlerin diyalog kaidelerine bağlı olmamaktan kaynaklandığına inanıyoruz. Zira b&uuml;t&uuml;n mezheplerin sahip oldukları tasavvur doğrultusunda İslam kelimesini y&uuml;celtmek i&ccedil;in &ccedil;abaladıklarını unutmuşuz.</p>\n\n<p>\n	<strong>Yakınlaştırma S&uuml;recinde &Acirc;limlerin ve D&uuml;ş&uuml;n&uuml;rlerin Rolleri</strong></p>\n\n<p>\n	Kuşkusuz yakınlaştırma &ccedil;abalarında asıl y&uuml;k bu grubun uhdesindedir. Zira bunlar peygamberin varisleri, ilahi davetin hamilleri ve nesillerin terbiye edicisi olmakla beraber yakınlaştırmanın temellerinden haberdar, İslami safların vahdetinde etkili ve İslam &uuml;mmetinin &ouml;zelliklerinin tahakkukunda m&uuml;essir kimselerdir.</p>\n\n<p>\n	Eğer &ouml;zet bir şekilde &acirc;limlerin daha iyi rollerini ifa etmeleri i&ccedil;in bazı ilkeler &ouml;nermek istersek aşağıdaki noktaları dile getiririz.</p>\n\n<p>\n	1- Şeriat algısında orta yol ve itidalin derinleştirilmesi.</p>\n\n<p>\n	2- M&uuml;sl&uuml;manlar arasında diyalog mantığının kapsayıcı kılınması.</p>\n\n<p>\n	3- İstinbat fiilinde usul ilminin etkin rol&uuml;n&uuml; tekrar zinde kılmak.</p>\n\n<p>\n	4- İstinbat fiilinde bilhassa İslam fıkhının uygulanır kanunlara d&ouml;n&uuml;şt&uuml;rmede İslam&rsquo;ın genel &ouml;zelliklerine ve &ldquo;Şeriatın maksatlarına&rdquo; riayet etmek.</p>\n\n<p>\n	5- Karşılaştırmalı fıkhın canlandırılması.</p>\n\n<p>\n	6- İslami fıkıh mecmuası gibi grupsal i&ccedil;tihat teşekk&uuml;llerine gerekli &ouml;nemin verilmesi.</p>\n\n<p>\n	7- Hukuki, iktisadi ve i&ccedil;timai hayatın farklı alanlarında İslami d&uuml;zenlerin keşfi veya g&ouml;r&uuml;şlerinin fıkhi boyutuna &ouml;nem verilmesi. Bu fıkıh c&uuml;zi h&uuml;k&uuml;mlerin istinbatından farklıdır ve bizleri İslami g&ouml;r&uuml;şler ile vez&rsquo;i mekteplerin g&ouml;r&uuml;şleri arasındaki ihtilafları keşfetmemize yardımcı olur. Aynı zamanda devlet başkanına y&uuml;r&uuml;tme alanında en iyiyi se&ccedil;me hususunda farklı se&ccedil;enekler sunar.</p>\n\n<p>\n	8- Dini konularda &ldquo;uzmana m&uuml;racaat etme&rdquo; ilkesinin yerleşmesi i&ccedil;in &ccedil;alışmak ve bu hususlarda duygusallığın, şahsi istek ve arzuların ortadan kalkmasını sağlamak.</p>\n\n<p>\n	9- Yakınlaştırma hareketinin değerlerinin sağlıklı bir şekilde incelenmesini, M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerin vicdanında yer edinmesini ve bunların araştırma, m&uuml;talaa ve teliflerine yansımasını sağlama zorunluluğu. Bu değerlerin fıkhi istinbatlarda ve fikri istidlallerde &ouml;nemli maslahatsal ve a&ccedil;ık ilkeler gibi g&ouml;z &ouml;n&uuml;nde bulundurulması gerekir. Daha az &ouml;nemli olan her hangi bir ahk&acirc;mla &ccedil;elişmesi durumunda usul ilmindeki tezah&uuml;m kaidesinin gereksinimi olarak bunlardan mukaddem kılınmalıdır.</p>\n\n<p>\n	Bundan &ouml;t&uuml;r&uuml; bazı uluslararası konferanslarda d&uuml;ş&uuml;n&uuml;rleri fıkıhların ve farklı g&ouml;r&uuml;şlerin yakınlaştırılması i&ccedil;in gerekli &ccedil;alışmalar yapmaya davet ettik. Zira bazı fıkhi konular &uuml;zerinde d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde var olan ihtilafların ıstılah veya g&ouml;r&uuml;ş farklılığından kaynaklanan lafzi ihtilaflar olduğunu g&ouml;r&uuml;r&uuml;z. Nitekim bu konu kıyas ve istihsan gibi usul ilminin bazı konularında da g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Bu y&ouml;nelim Allame Şeyh Rıza Muzaffer ve Allame Seyyid Muhammed Taki Hekim&rsquo;in eserlerinde m&uuml;lahaza edilebilir.</p>\n\n<p>\n	Burada ihtilaflara ve bunun hayali boyutlarını artırma girişiminde olan bir&ccedil;ok kitaba değinmemiz gerekir. Bunlar b&uuml;t&uuml;n alanlarda k&ouml;kl&uuml; ihtilafların olduğunu ve yakınlaşma i&ccedil;in pratik hi&ccedil;bir yolun olmadığını ve hatta bunun imkansız olduğunu savunmaktadırlar. Bu kitapların hakikatten uzaklaştıklarını ve hedef, istidlal y&ouml;ntemleri ve bunun &ouml;l&ccedil;&uuml;tlerinde var olan vahdeti unuttuklarını d&uuml;ş&uuml;n&uuml;yorum.</p>\n\n<p>\n	10- Farklı mezheplere tabi olmalarına rağmen M&uuml;sl&uuml;manların kardeş&ccedil;e birlikte yaşamaları, işbirliği i&ccedil;inde olmaları, farklı mezhepleri ve yaşam tarzlarını anlayışla karşılamaları ve yıkıcı etkileri olan tarihsel kin ve d&uuml;şmanlıkları bir tarafa bırakmaları i&ccedil;in yakınlaştırma k&uuml;lt&uuml;r&uuml;n&uuml;n geniş alanlara intikalini sağlamak ve İslam &uuml;mmetine konu hakkında gerekli bilinci vermek i&ccedil;in &ccedil;abalamak gerekir. B&ouml;ylece şer&rsquo;i h&uuml;k&uuml;mlerde ihtilaf, tarihi olaylarda farklılık ve i&ccedil;timai y&ouml;ntemlerde temay&uuml;z İslam&rsquo;ın genel tefekk&uuml;r havzasında kaldığı s&uuml;rece i&ccedil;tihatta ihtilafın nedeni kabul edilip tahamm&uuml;l edilebilir. B&uuml;t&uuml;n m&uuml;&ccedil;tehitlerin İslam dışı olduğunu belirttiği g&ouml;r&uuml;şler gerekli şekilde inkar edilmelidir.</p>\n\n<p>\n	11- Aşağıda zikredilen hayati konuların her birinde ortak tutumun sergilenmesi ve bunun i&ccedil;in ortak &ccedil;abanın g&ouml;sterilmesi.</p>\n\n<p>\n	a- İslami ahk&acirc;mın icrası.</p>\n\n<p>\n	b- Din &ccedil;er&ccedil;evesinde milli h&acirc;kimiyetin tahakkuku.</p>\n\n<p>\n	c- D&uuml;şmanların İslam &uuml;mmetini yok etme ve M&uuml;sl&uuml;manların h&uuml;viyetlerini ellerinde alma planlarına karşı durmak.</p>\n\n<p>\n	d- &Uuml;mmetin vahdetini korumak ve İhtilaftan ka&ccedil;ınmak.</p>\n\n<p>\n	e- M&uuml;sl&uuml;manların genel menfaatlerinin şahsi ve sınıfsal menfaatlerden &ouml;ncelikli olması.</p>\n\n<p>\n	12- Aşağıda zikredilen yakınlaştırma kurullarını kurmaya teşvik etmek.</p>\n\n<p>\n	a- Karşılaştırmalı ilimlerin eğitim kurumları.</p>\n\n<p>\n	b- Ortak i&ccedil;timai birlikler.</p>\n\n<p>\n	c- Farklı alanlarda yakınlaştırma gezileri.</p>\n\n<p>\n	d- M&uuml;sl&uuml;manları yaşadıkları b&ouml;lgelerde yakınlaştırma cemaatlerinin kurulması.</p>\n\n<p>\n	İslami merkezler ve devletler de yakınlaştırma hareketlerini teşvik ederek, konferanslar d&uuml;zenleyerek, gerekli projeleri hayata ge&ccedil;irerek, propaganda ara&ccedil;larından yararlanarak, tefrikaya neden olacak unsurlardan ka&ccedil;ınarak ve mezheplerin esneklik k&uuml;lt&uuml;r&uuml;n&uuml; yayarak bu alanda &ouml;nemli roller ifa edebilirler.</p>\n\n<p>\n	Sedat Baran tarafından Fars&ccedil;adan terc&uuml;me edilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"1#_ednref1\" name=\"_edn1\" title=\"_edn1\">[1]</a> Enbiya, 78&ndash;79</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"1#_ednref2\" name=\"_edn2\" title=\"_edn2\">[2]</a> Bir hadiste şunlar zikredilmiştir: Allah Resul&uuml; (s..a.a), Muaz bin Cebel&rsquo;i Yemen&rsquo;e g&ouml;ndereceği zaman kendisine sordu: &lsquo;Bir konu hakkında Allah&rsquo;ın kitabından ve Resul&uuml;&rsquo;n&uuml;n s&uuml;nnetinden bir şey bulamadığın zaman nasıl h&uuml;k&uuml;m vereceksin?&rsquo; Muaz cevap verdi: &lsquo;i&ccedil;tihat edeceğim&rsquo; Tabii bazı &acirc;limler bu hadis hakkında m&uuml;nakaşa etmişlerdir (Bkz Usul-u Fıkhı Muzaffer, c. 3, s. 166)</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"1#_ednref3\" name=\"_edn3\" title=\"_edn3\">[3]</a> T&ouml;vbe, 122</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"1#_ednref4\" name=\"_edn4\" title=\"_edn4\">[4]</a> Tarih el-Fıkh el-İslami, s. 46</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"1#_ednref5\" name=\"_edn5\" title=\"_edn5\">[5]</a> El-İmam el-Sadık ve el-Mezheb el-Erbaa, c. 1, s. 160</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"1#_ednref6\" name=\"_edn6\" title=\"_edn6\">[6]</a> Tabakat&rsquo;ul-Fukaha, Mukaddime, s. 57</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"1#_ednref7\" name=\"_edn7\" title=\"_edn7\">[7]</a> Bidayet&rsquo;ul M&uuml;&ccedil;tehit ve Nihayet&rsquo;ul Muktesid, Mukaddime</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"1#_ednref8\" name=\"_edn8\" title=\"_edn8\">[8]</a> El-Usul el-Amme lil Fıkh&rsquo;il-Mukarin, s. 19</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"1#_ednref9\" name=\"_edn9\" title=\"_edn9\">[9]</a> Bkz, Kısset&rsquo;ul-Tevaif, Ensari, s. 155</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"1#_ednref10\" name=\"_edn10\" title=\"_edn10\">[10]</a> Vesail&rsquo;u Şia, c. 18, s. 79</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"1#_ednref11\" name=\"_edn11\" title=\"_edn11\">[11]</a> Celael Uyun, Elalusi, İbni Teymiye&rsquo;den nakledilmiştir, s. 117</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"1#_ednref12\" name=\"_edn12\" title=\"_edn12\">[12]</a> Age, s. 107</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"1#_ednref13\" name=\"_edn13\" title=\"_edn13\">[13]</a> Vesailu Şia, c. 16, s. 160</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"1#_ednref14\" name=\"_edn14\" title=\"_edn14\">[14]</a> &Uuml;stat Vaizzade Horasani&rsquo;nin Diraset ve Buhus adlı eserinin birinci cildinin 545 sayfasında bu meseleyi ele alan makalesine bakınız</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"1#_ednref15\" name=\"_edn15\" title=\"_edn15\">[15]</a> Buna benzer beyanlar &ccedil;ok fazladır ve bunlar farklı kitaplarda nakledilmiştir</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"1#_ednref16\" name=\"_edn16\" title=\"_edn16\">[16]</a> Bkz. Cami&rsquo;ul-Usul, İbni Esir Cezri, Birinci b&ouml;l&uuml;m</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"1#_ednref17\" name=\"_edn17\" title=\"_edn17\">[17]</a> Bu hususta elimizde bir&ccedil;ok belge vardır ancak bunları a&ccedil;ıklamak istemiyoruz</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"1#_ednref18\" name=\"_edn18\" title=\"_edn18\">[18]</a> Sebe, 24</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			[19] Sebe, 25</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			[20] Bu hadisi M&uuml;slim, Ebu Hureyre&rsquo;den nakletmiştir</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			[21] Enam, 108</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			[22] Enam, 107</p>\n	</div>\n</div>','İhtilaftan İtilafa İslami Mezhepler','','publish','closed','open','','ihtilaftan-itilafa-islami-mezhepler','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3118',0,'post','',0),(3119,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<div>\n	<p style=\"margin-left: 42.55pt; text-align: right;\">\n		Allame M. H&uuml;seyin FAZLULLAH</p>\n\n	<p style=\"margin-left:42.55pt;\">\n		&nbsp;</p>\n\n	<p style=\"margin-left: 42.55pt;\">\n		<em>Ge&ccedil;en sayımızda ilk b&ouml;l&uuml;m&uuml;n&uuml; yayınladığımız &quot;Ehl-i Beyt (a.s) İmamları ve İslami Vahdet&quot; konulu makalede genel bir girişten sonra Hz. Ali&#39;nin (a.s), kendisinin mihver olduğu ihtilaflarda kendi hak-kından ge&ccedil;ici olarak vazge&ccedil;erek İslam&#39;ın ve m&uuml;s-l&uuml;manların y&uuml;ce maslahatını &ouml;n plana aldığını, bu hususta pratik tavırlar ortaya koydu-ğunu, ona g&ouml;re; İslam&#39;ın bekası, varlığını s&uuml;rd&uuml;rmesi, maslahatı ve g&uuml;c&uuml;n&uuml; korumasının başka her maslahatın &uuml;zerinde olduğunu kaydettik. Bu sayımızda aynı makalenin ikinci b&ouml;l&uuml;m&uuml;n&uuml; yayınlıyoruz.</em></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Ali (a.s) bazı hutbe ve konuşmalarında, dini ve siyasal m&uuml;cadele meydanlarında kişisel kin ve gizli komplekslerin tahrik olmasıyla meydana gelen &ouml;fkelen-me durumlarında aşırı y&ouml;ntemlere başvurmaktan ka&ccedil;ınmayı &ouml;ğ&uuml;tle-mektedir. K&uuml;fretmek, lanetlemek ve avam edebiyatında sık&ccedil;a rast-lanan nefret duygularını a&ccedil;ığa vurma yolları bu aşırı y&ouml;ntemden olup İmam halkı k&uuml;frertmekten şiddetle menetmekte, ihtiram ve muhabbete dayalı olmayan olum-suz sıfatların savaş ve m&uuml;cadele meydanlarında etkili unsur olama-yacağını, zafer ve galibiyetle bite-cek bir sonuca g&ouml;t&uuml;remeyeceğini, tam aksine atmosferi daha da kar-maşık bir duruma sokarak, rakibin m&uuml;cadele azmini artıracağını, da-vaya siyasal boyut kazandıracağı yerde kişisel bir konuya d&ouml;n&uuml;ş-t&uuml;receğini vurgulamaktadır. &Ccedil;oğu defa bu y&ouml;ntem karşılıklı k&uuml;f&uuml;rleş-melere, lanetleşmeye ve y&uuml;ce he-deflere ulaşmaya herhangi bir yardımı dokunmayacak kelam ce-delleşmelerini beraberinde getire-cektir. Kur&#39;an-ı Kerim, En&#39;am su-resinin 18. ayetinde ş&ouml;yle buyu-ruyor:</p>\n\n<p>\n	<strong>&quot;Onların Allah&#39;tan başka &ccedil;a-ğırıp dua ettikleri şeylere s&ouml;vme-yin ki, sonra bilgisizlikle onlar da Allah&#39;a s&ouml;verler. İşte biz b&ouml;y-</strong></p>\n\n<p>\n	<strong>lece her topluluğa, yaptıklarını s&uuml;sleyip g&uuml;zel g&ouml;sterdik..&quot;</strong></p>\n\n<p>\n	M&uuml;&#39;minlerin, kafirlere s&ouml;vme-lerinin bu kadar &ouml;nem kazandığı, kafirlerin kutsal saydıkları değer-lere s&ouml;vmekten şiddetle menedil-diği dikkate alınırsa, başkalarının mukaddesatını hafife almanın on-ları ilahi değerlere dil uzatma c&uuml;-retinde bulunmaya sevkettiği du-rumuyla karşılaşılır. Kafirler ko-nusunda meselenin ehemmiyeti ortadayken m&uuml;sl&uuml;manların kendi aralarındaki meseleleri ilgilendiren hususlarda hangi boyutlarda dik-kat etmeleri gerektiğini kavramak g&uuml;&ccedil; değildir. M&uuml;sl&uuml;lanlar kendi aralarında b&ouml;yle davaranırlarsa a&ccedil;ıktır ki kutsal değerleri, sembol-leri saygısızlığa uğrayacaktır. Bu ise İslam&#39;ın maslahatı ve Allah&#39;ın (c.c), ilişkilerimizi kardeşlik ve yakınlık esasına g&ouml;re s&uuml;rd&uuml;rme-miz gereken mukaddes atmosferi oluşturmamıza dair emrine aykırı-lık teşkil eder.</p>\n\n<p>\n	İmam Ali (a.s) Sıffin savaşında ordusundaki bir grubun Şamlılara k&ouml;t&uuml; s&ouml;zler sarfettiklerini duyunca ş&ouml;yle buyurdu: <strong>&quot;Sizin s&ouml;vg&uuml;c&uuml;ler olmanızdan hoşlanmam. Onla-ra, yaptıklarını anlatıp davranış-larını dile getirmeniz s&ouml;vmeniz-den daha hayırlı ve yaptıkları g&uuml;nahtan pişman olup &ouml;z&uuml;r dilemeleri i&ccedil;in daha etkili olur. Bu s&ouml;zler yerine ş&ouml;yle demeniz daha iyidir: &quot;Allah&#39;ım! Bizim ve onların kanının d&ouml;k&uuml;lmesini &ouml;n-le, bizimle onlar arasında barış ve dostluğun yerleşmesini sağla, onları bulundukları sapıklıktan kurtar, hak ve doğru yolu tanı-mayan onlara hakkı tanıt, d&uuml;ş-manlık ve sapıklıkta direnen on-ları bundan alıkoy.&quot;</strong></p>\n\n<p>\n	İmamın (a.s) s&ouml;v&uuml;şle karışık y&ouml;ntemleri reddeden s&ouml;zlerinden &ccedil;ıkarılabilecek sonuclardan biri şu ki: Beyanda başkalarına karşı say-gısızlık, halk arasında olumsuz sonu&ccedil;lar bırakır, hi&ccedil;bir şekilde beklenilen sonuca varılmaz ve &ouml;zellikle m&uuml;sl&uuml;manların arasında-ki ihtilafların &ccedil;&ouml;z&uuml;m&uuml;ne yardım etmez, hatta dostluk ve kardeşliğe ortam hazırlayacak uygun bir ma-nevi atmosferin oluşturulmasına engel olur.</p>\n\n<p>\n	İmam bu tavrıyla kendi yaran-ları ve genelde b&uuml;t&uuml;n m&uuml;sl&uuml;man-lara olumsuz davranışlarında ısrar etmekten ka&ccedil;ınmalarını &ouml;ğ&uuml;tle-mektedir. &Ccedil;&uuml;nk&uuml; savaş meydanı-ndaki bu davranış bi&ccedil;imi ger&ccedil;ek&ccedil;i olmayabilir ve bazen d&uuml;şman hak-kındaki g&ouml;r&uuml;ş&uuml;n&uuml; beyan etmek suretiyle kendi davranışını başka-ları arasında tevil edebilir. Nite-kim İmam Ali (a.s) halk karşısın-da kendi karşıt yaklaşımını anlat-mada farklı bir y&ouml;nteme başvu-rarak onların i&ccedil; duygularına hitap etmeyi, Allah&#39;a olan ilişkilerini s&ouml;zkonusu etmeyi &ouml;ğ&uuml;tlemektedir.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar eğer bazı konula-rda ihtilafa d&uuml;şm&uuml;şse ve her grup bu durumu, &ouml;teki grubun inhirafı olarak algılıyorsa gruplardan her biri g&ouml;r&uuml;ş&uuml;n&uuml; kendi inan&ccedil;ları &ccedil;er-&ccedil;evesinde, doğru &ccedil;izgiden sapmış g&ouml;rd&uuml;ğ&uuml; grubun davranış ve amellerini ilgili mevzuda ilmi de-lilleriyle beyan etmek, a&ccedil;ıklamak, m&uuml;sl&uuml;man insanın durumuna ay-kırı, uygunsuz g&ouml;rd&uuml;ğ&uuml; hususu&nbsp; s&ouml;zkonusu etmek hakkına sahip-tir. B&ouml;ylece halk, tarafların g&ouml;r&uuml;ş-lerini duyarak, irdeliyerek doğru olanı idrak etsin, tarafların savaş ve barış anındaki tavırları halka aydınlanmış olsun. Bu y&ouml;ntem halkı kendi h&uuml;r iradesiyle tavrını belirlemeye, şu veya bu mevzuda davranış ve yaklaşım bi&ccedil;imini&nbsp; se&ccedil;meye sevkeder. Bu yolla olu-şacak atmosferde başkaları da&nbsp; ay-nı metodla&nbsp; bahislere teşebb&uuml;s e-der ve gerekliğine inandığını sa-vunmaya koyulur.</p>\n\n<p>\n	İnsan m&uuml;cadele alanlarında &ouml;-zellikle de kin, kızgınlık ve d&uuml;ş-manlığın artmaya y&uuml;z tuttuğu an-larda durumu şiddetlendirmekten ka&ccedil;ınmalı, İslam&#39;ın ruhuna, &ouml;z&uuml;ne d&ouml;nmeli, Allah&#39;tan birbirine muha-lif m&uuml;sl&uuml;man grupların birbirine rahmet, merhamet ve barış&ccedil;ı duy-gularla yaklaşmalarını sağlaması-nı, ihtilafları en aza indirgemek ve ortadan kaldırmak i&ccedil;in gerekli g&ouml;r&uuml;şme ve bahisleri başlatmaları-na yardım etmesini istemelidir. Umut edilir b&ouml;ylece Allah Teba-rek ve Teala, m&uuml;sl&uuml;manlar arasın-da barışı yerleştirir, k&uuml;f&uuml;r d&uuml;nya-sının amansız saldırıları karşısında İslam ve m&uuml;sl&uuml;manların genel maslahatı doğrultusunda onların ortak inan&ccedil;larını g&uuml;&ccedil;lendirir, yol-dan sapanları hidayet eder, hakka ulaşmaları i&ccedil;in hidayet yollarını g&ouml;sterir ve b&ouml;ylece akıl ve mantı-ğın hakim olduğu ortamda hakk tanınır, insanlar ger&ccedil;ekleri g&ouml;re-rek başkalarının inan&ccedil;larına y&ouml;ne-lik haksızca saldırılardan, d&uuml;ş-manlıklardan vazge&ccedil;erler. Nite-kim İmam Ali (a.s) kinin muhab-bete, d&uuml;şmanlığın kardeşliğe d&ouml;-n&uuml;şmesine ortam hazırlayacak konuşmalarının birinde ş&ouml;yle bu-yuruyor:</p>\n\n<p>\n	<strong>&quot;Şerr ve k&ouml;t&uuml;l&uuml;ğ&uuml; kendinden s&ouml;k&uuml;p atmak suretiyle onu baş-kalarından da uzaklaştır.&quot;</strong></p>\n\n<p>\n	Kalbini p&acirc;k olmayan duygu ve d&uuml;ş&uuml;ncelerden temizleyerek kendi iş ve teşebb&uuml;slerini hayır doğrul-tusunda d&uuml;zenlemesini başaran ki-şi, karşı tarafta da etki-tepki y&ouml;n-temiyle temiz duygu ve d&uuml;ş&uuml;nce-lerin yerleşmesine ortam hazırla-yabilir.</p>\n\n<p>\n	M&uuml;&#39;min m&uuml;sl&uuml;manın kişiliğinde a&ccedil;ık ruhun oluşturulmasını vurgu-layan ve kini kendinden uzaklaş-tırmayı &ouml;ğ&uuml;tleyen İmam Ali (a.s) aynı zamanda m&uuml;sl&uuml;manlar ara-sındaki ihtilafların unutulması, ih-tilaflar konusunda gaflete d&uuml;ş&uuml;l-mesi taraftarı da değildir. Fitneye sebep olur, cedelleşmeyi k&ouml;r&uuml;kler ve duyguları tahrik eder bahane-siyle ihtilafların g&ouml;rmezlikten ge-linmesi doğru olmayıp m&uuml;sl&uuml;man-ların kendi aralarındaki ihtilafa rağmen d&uuml;ş&uuml;nceleri ve i&ccedil; duygu-ları gizleyerek birbirlerine karşı g&ouml;r&uuml;n&uuml;şte g&uuml;zel ge&ccedil;inme y&ouml;ntemi uygulamaları, ger&ccedil;ekte değil de sologanda vahdet&ccedil;ilik yapmaları toplumsal nifaka yol a&ccedil;acaktır. Ona g&ouml;re; m&uuml;sl&uuml;manlar akaid, ah-kam, İslami g&ouml;r&uuml;ş ve tavırlarında İslam ve hakk karşısında ihlasa, samimiyete dayalı bir yaklaşım sergilemeli, hakikate ulaşma doğ-rultusunda aralarındaki ihtilafları, g&uuml;ndeme getirmeli, hikmet ve &ouml;-ğ&uuml;tle bahse oturmalı, ihtilafa d&uuml;ş-t&uuml;kleri konuda Allah&#39;a ve Pey-gamber&#39;e m&uuml;racaat ederek onların hakemliğine teslim olmalı, akidevi meseleleri kişisel duygulardan uzak bilimsel y&ouml;ntemlerle araştır-malı, m&uuml;cadeleyi grupsal ve hizip-sel taassuptan &ccedil;ıkararak fikri ve akidevi zemine oturtmalıdır. Ve inşallah ihtilaf unsuru konular m&uuml;şterek inan&ccedil; ve d&uuml;ş&uuml;ncelere d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	İmam&#39;ın (a.s) hutbeleri ve s&ouml;z-lerinde bu y&ouml;nteme sıkca rastlanır. Hilafet konusunda konuşurken kendi haklılığını g&ouml;stermek i&ccedil;in &ccedil;eşitli bilimsel ve mantıksal y&ouml;n-temler ileri s&uuml;rmekte her t&uuml;rl&uuml; gerginlik ve karışıklığa fırsat tanı-madan halka ger&ccedil;ekleri a&ccedil;ık bir dille beyan etmekte, onları mese-leleri derinlemesine d&uuml;ş&uuml;nmeye sevketmektedir. İmam Ali (a.s) m&uuml;sl&uuml;manların d&uuml;ş&uuml;nce ve inan&ccedil;-larında tabular oluşmasına her-hangi bir şekilde a&ccedil;ık kapı bırak-mamak kaydiyle b&uuml;t&uuml;n ş&uuml;pheli meseleleri aydınlığa kavuşturma yolunu se&ccedil;mektedir. D&uuml;ş&uuml;nce ve inan&ccedil;la ilgili meseleleri boykot etme hakkına sahip olmadığımıza g&ouml;re ilkeler genel olarak ve ayrın-tılarıyla bahis ve m&uuml;nazara ko-nusu edilmelidir. B&ouml;ylece mevcut delilleri inceledikten sonra birisi isterse doğru yolu kabul ederek hidayete erer, isterse kabul etme-yererk dalalete d&uuml;şer.</p>\n\n<p>\n	İmam (a.s) bu tutumunu, hila-fet meselesinin merhalelerini &ouml;zet-le g&uuml;ndeme getirdiği &quot;Şıkşıkıyye&quot; hutbesinde a&ccedil;ık&ccedil;a ortaya koyarak, hilafet meselesine bakış tarzını, kendi hakkının nasıl zayi edildi-ğini, mazlumun hakkını zalimden alma ilkesi ve Allah&#39;ın alimlerden bu konuda aldığı ahdi dikkate ala-rak sonunda h&uuml;kumeti kabul et-meye &uuml;mmet tarafından mecbur bırakıldığını, a&ccedil;ık se&ccedil;ik bir dille beyan etmektedir.</p>\n\n<p>\n	Aynı meseleyi, O Hazretin Allah&#39;a m&uuml;nacaat ederken duala-rında g&uuml;ndeme getirdiğini de g&ouml;r-mekteyiz. B&uuml;y&uuml;k meseleler karşı-sında sorumluluk &uuml;stlenmenin ger&ccedil;ekte kendisi istediği i&ccedil;in de-ğil, Allah tarafından kendisine y&uuml;klendiğini vurgulamak suretiyle halka meselenin şahsi değil, mek-tebi sorumluluktan kaynaklandığı-nı hatırlatmakta ve halktan mese-lenin ehemmiyetini anlayarak Allah&#39;ın rızasını dikkate almalarını istemektedir.</p>\n\n<p>\n	Nehc-&uuml;l Belağa&#39;da bu konuda ş&ouml;yle kaydedilir: <strong>&quot;Alah&#39;ım! Sen bilirsin ki biz saltanata ulaşmak i&ccedil;in savaşmadık, değersiz d&uuml;nya malı elde etmek i&ccedil;in değil, dinin kapatılmış yollarını a&ccedil;mak, ala-metlerini halka&nbsp; g&ouml;stermek, fe-sada s&uuml;r&uuml;klenmeye y&uuml;z tutmuş şehirleri ıslah etmek, zulme uğ-rayanları emniyete kavuşturmak ve unutulmuş ahkamı icra et-mek i&ccedil;in m&uuml;cadeleye koyulduk. Allah&#39;ım! Bilirsin ki, ben hakka y&ouml;nelen ve kabul edenlerin ilki-yim.&quot;</strong> <em>(Nehc-&uuml;l Belağa, Dr. Suphi Sa-lih n&uuml;shası, s.189.)</em></p>\n\n<p>\n	İmam Ali&#39;nin (a.s), sadece</p>\n\n<p>\n	Nehc-&uuml;l Belağa&#39;ya bakılsa bile, kendisiyle ilk &uuml;&ccedil; halife arasındaki, aynı şekilde Cemel, Sıffin ve Nehrivan&#39;daki muhaliflerin eleba-şılarıyla olan ihtilaflarını beyan edip halkı aydınlatmaktan &ccedil;ekin-mediği g&ouml;r&uuml;l&uuml;r. İmam&#39;ın (a.s) b&uuml;-t&uuml;n bu &ccedil;evrelerle olan m&uuml;cadelesi, akide &ccedil;izgisinden doğan ihtilaf-lardan değil, İslam&#39;ı himaye etme-ye, m&uuml;sl&uuml;manların dağılıp grupla-ra b&ouml;l&uuml;nmesini, karışıklıklara se-bep olunmasını &ouml;nlemeye y&ouml;nelik-ti. Bunun i&ccedil;indir ki, &ouml;mr&uuml;n&uuml;n son g&uuml;nlerinde Hariciler meselesine değinerek onlarla savaşılmamasını &ouml;ğ&uuml;tl&uuml;yordu. &Ccedil;&uuml;nk&uuml; onlarla olan savaşın onların inan&ccedil;larından do-layı değil, onların mukaddesat ve muharremata tecav&uuml;z etmelerin-den kaynaklanıyordu. Ona g&ouml;re, hakkın peşindeyken hataya d&uuml;-şenlerle mutlaka m&uuml;nazara edil-melidir. &Ccedil;&uuml;nk&uuml; onlar hakkı kabul-lenmeye, ikna olmaya, hakka eriş-meye temay&uuml;ll&uuml;d&uuml;rler; halbuki ba-tıl peşindeyken ona ulaşanlar artık ş&uuml;phesiz, teredd&uuml;ts&uuml;z sapmışlar-dır, hakla karşılaştıklarında inatla-rını ısrarla s&uuml;rd&uuml;r&uuml;r, var g&uuml;&ccedil;leriyle hakka karşı durmaktan &ccedil;ekinmez, ciddi m&uuml;nazaralara yaklaşmazlar. Bunlar hile ve yanıltma y&ouml;ntemine başvurur, kendi hedeflerine ulaş-mak i&ccedil;in hakk ve batılı dikkate almaksızın gerekli fırsatları kolla-maya koyulurlar. Halbuki m&uuml;sl&uuml;-manlar arası ihtilaflar s&ouml;zkonusu olunca bahis ve m&uuml;nazaranın mecra ve boyutları farklılık arze-der. İslam ve m&uuml;sl&uuml;manların genel maslahatını, kader belirleyici me-selelerini zedelemediği s&uuml;rece ih-tilafları gidermek doğrultusunda m&uuml;nazara ve tartışmanın ehli olanlar seviyesinde herhangi bir sakıncası yoktur ve bazen gerek-lidir de.</p>\n\n<p>\n	İmam Ali&#39;nin (a.s) hayatındaki bu değerli pratik y&ouml;ntemi &ouml;zetler-sek O Hazret m&uuml;sl&uuml;manların ve İslam&#39;ın genel maslahatını her şe-yin &uuml;zerinde g&ouml;r&uuml;yor, kader belir-leyici hususlar ve zaman dilim-lerinde kendini ilgilendiren mese-leleri ikinci plana atıyordu. Ancak yine İslam&#39;ın ve m&uuml;sl&uuml;manların maslahatı i&ccedil;in fikri bahisler ve ihtilaflı konuları g&uuml;ndeme getir-mekten korkmazdı. Hilafet mese-lesindeki ihtilafta hakikatleri halka a&ccedil;ıklamaktan, hakkın &ccedil;iğnendiğini ve bu y&uuml;zden m&uuml;sl&uuml;manların uğ-radığı ve uğrayacağı zararları be-yan etmekten &ccedil;ekinmez, ancak İslam&#39;ın maslahatını dikkate alarak bir&ccedil;ok durumlarda tavrını a&ccedil;ık-lamak yerine susmayı tercih eder-di. Onun vahdet konusundaki tav-rını şu s&ouml;z&uuml; a&ccedil;ık se&ccedil;ik bir şekilde ortaya koyar:</p>\n\n<p>\n	<strong>&quot;M&uuml;sl&uuml;manların y&uuml;ce men-faatleri karşısında teslim olun.&quot;</strong></p>\n\n<p>\n	&Uuml;mid edilir m&uuml;sl&uuml;manlar bu s&ouml;z&uuml; kendilerine şiar edinerek, kendi g&ouml;r&uuml;şlerinin haklılığına inandıkları halde, İslam ve m&uuml;s-l&uuml;manların menfaatlerini &ouml;n plana alır ve bu tavırlarıyla haklılığına inandıkları dosdoğru yoldan sap-mış olmayacaklarının şuuruna va-rırlar.</p>\n\n<p>\n	Ehl-i Beyt imamlarının (a.s) İs-lami vahdete verdikleri ehemmi-yeti, masum imamların d&ouml;rd&uuml;nc&uuml;-s&uuml; Ali b. H&uuml;seyin Zeyn-&uuml;l Abi-din&#39;in (a.s) hayatındaki tecr&uuml;be-lerde de m&uuml;şahede ediyoruz. İmam Zeyn-&uuml;l Abidin&#39;in (a.s) &uuml;mmetin en sıkıntılı, en hassas ve facialarla dolu bir d&ouml;nemde yaşa-dığı, sayısız musibetlere maruz bı-rakıldığı dikkate alındığında İsla-mi vahdet konusunda&nbsp; infiale, et-kilenmeye yer vermediğini, İsla-m&#39;ın genel maslahatlarını hi&ccedil;bir durumda ikinci plana atmadığını g&ouml;r&uuml;yoruz. İmam Zeyn-&uuml;l Abidin hazretleri bilindiği &uuml;zere babası Hz. H&uuml;seyin (a.s), kardeşleri ve Peygamber (s.a.a) hanedanının en se&ccedil;kin simalarıyla birlikte Kerbe-la&#39;da bulunmuş, o y&uuml;rekleri par&ccedil;a-layan, insan vicdanı ve duygula-rını derin h&uuml;z&uuml;n ve kedere boğan hadiselere, mazlumca şehadetlere bizzat şahit olmuş, Ehl-i Beyt ka-dın ve &ccedil;ocuklarının esaret kerva-nının şehir şehir, kasaba kasaba dolaştırılarak Şam&#39;a g&ouml;t&uuml;r&uuml;lmesin-de onlara eşlik etmiş ve &ouml;mr&uuml; bo-yunca zalim Emevi h&uuml;kumetinin aralıksız baskısına maruz kalmış olmasına rağmen İslam&#39;ın masla-hatı s&ouml;zkonusu olduğu zaman her durumda g&ouml;stermiş olduğu sabır, uzak g&ouml;r&uuml;şl&uuml;l&uuml;k, maneviyat ve pratik vahdet tecr&uuml;beleri b&uuml;t&uuml;n zamanlar i&ccedil;in m&uuml;sl&uuml;manlara &ouml;r-nek teşkil etmektedir. Varlıkları ilahi terbiyeyle yoğrulmuş masum imamların her birinin hayatı benzeri &ouml;rneklerle doludur. Hal-buki normal mantıkla değerlendi-rildiğinde bu tarihde benzeri ol-mayan facianın Emevi saltanatına karşı İmam &uuml;zerinde olumsuz et-kiler bırakması, İmam&#39;ın Eme-vilerle irtibatlı olarak &uuml;mmetin iş-lerine ilgisiz kalması d&uuml;ş&uuml;n&uuml;lebilir. Bu g&ouml;r&uuml;şe g&ouml;re gasıp ve zalim Emevi h&uuml;k&uuml;mdarlarının tahakk&uuml;-m&uuml; altında bulunan m&uuml;sl&uuml;manla-rın gayri m&uuml;slimlere karşı zafer ve yenilgileri karşısında kayıtsız kal-ması ve hatta Emevilere olan nefreti sebebiyle onların idare-sindeki her işi k&ouml;kten reddetmesi, işlerin sonucuna bakmadan olum-suz tavır takınması gerekirdi. &Ccedil;&uuml;nk&uuml; aynı konumdaki &ccedil;oğu se&ccedil;-kin insanlar bile i&ccedil;inde bulun-dukları şartlardan etkilenerek&nbsp; olumlu sonu&ccedil;ları da olumsuzmuş gibi yorumlarlar. Muhammedi İs-lam adına olmasa da m&uuml;sl&uuml;manlar tarafından m&uuml;şrikler karşısında&nbsp; kaydedilen zaferleri m&uuml;nharif &ccedil;iz-ginin ilerlemesi, Emevi sultasının zaferi şeklinde algılamak ister; ay-nı savaşlarda m&uuml;sl&uuml;manların ye-nilgisini Emevi despotizminin za-yıflamasına bir fakt&ouml;r olarak g&ouml;-r&uuml;rler.</p>\n\n<p>\n	Halbuki İmam Zeyn-&uuml;l Abidi-n&#39;in (a.s) bu konuda ortaya koy-duğu pratik tavrı farklıdır. O m&uuml;s-l&uuml;manların hayatında şer&#39;i hilafeti gasbeden Emevilerin, aynı zaman-da &uuml;mmetin hareket &ccedil;izgisini fiilen ellerinde bulundurduklarını, İslam adına tahakk&uuml;m ettiklerini, kafir-lerin m&uuml;sl&uuml;manlara y&ouml;nelik emel-lerine karşı durduklarını, kafirlerin planlarının ise Emevilerin m&uuml;sl&uuml;-man &uuml;mmete tahakk&uuml;m&uuml;n&uuml;n meş-ru olup olmadığına bakmaksızın İslam&#39;ın &ouml;z&uuml;n&uuml; ortadan kaldırma-ya y&ouml;nelik olduğunu g&ouml;r&uuml;yor ve tavrını ona g&ouml;re belirliyordu. Ni-tekim kafirler, gayri meşru h&uuml;ku-mete karşı s&uuml;rd&uuml;rd&uuml;kleri muamele ve planları meşru İslam h&uuml;kume-tine karşı da s&uuml;rd&uuml;receklerdi. Her iki durumda da hedefleri Allah&#39;ın dinine y&ouml;neliktir. Bunun i&ccedil;indir ki, İmam Zeyn-&uuml;l Abidin hazretle-ri o d&ouml;nemde devam eden savaşı, gasıp-zalim sultanları dikkate al-maksızın İslam-k&uuml;f&uuml;r, m&uuml;sl&uuml;man-larla kafirlerin savaşı telakki edi-yor, zafer halinde olumlu sonu&ccedil;la-rın ve yenilgi durumunda olumsuz sonu&ccedil;ların, İslam&#39;ın bir aile, bir b&uuml;t&uuml;n olarak m&uuml;sl&uuml;man &uuml;mmetin k&acirc;r ve zarar hanesine kaydedi-leceği şeklinde algılıyordu. &Ccedil;&uuml;nk&uuml; o zamandaki şartlar, etkin fak-t&ouml;rler, olaylar ve sonu&ccedil;ları ger-&ccedil;ek&ccedil;i g&ouml;r&uuml;şe g&ouml;re b&ouml;yle davran-mayı gerektiriyordu. Bu sebeple-dir ki, &uuml;lke sınırlarını koruyan as-kerleri d&uuml;ş&uuml;nd&uuml;ğ&uuml;nde İslam top-raklarının korunmasını en &ouml;nemli mesele bildiğinden onları İslam&#39;ın askerleri, hamileri olarak g&ouml;r&uuml;yor, İslam&#39;ın korunması, g&uuml;&ccedil;lenmesi ve yayılmasındaki rollerinden &ouml;t&uuml;r&uuml; onların selameti i&ccedil;in her fırsatta dua ederdi. İmam&#39;ın dua ve m&uuml;nacatlarının derlendiği &quot;Sahife-i Seccadiye&quot; adlı maruf kitapta &quot;Humat-us S&uuml;ğur&quot; (Sınır Bek&ccedil;i-leri) adlı uzunca dua bunun en a&ccedil;ık &ouml;rneğidir. (1)</p>\n\n<p>\n	1- Bu duanın giriş b&ouml;l&uuml;m&uuml; ş&ouml;y-ledir: <strong><em>&quot;Allahumme salli al&acirc; Mu-hammedin ve &Acirc;lihi (Allah&#39;ım, salat ve selamın Muhammede ve onun p&acirc;k Ehl-i Beyt&#39;ine olsun) Allah&#39;ım! İzzetin hakkı i&ccedil;in m&uuml;sl&uuml;manların sınırlarını k&ouml;t&uuml;-l&uuml;klerden koru, kendi kuvvetin ve g&uuml;c&uuml;nle sınırları koruyan bek&ccedil;ileri kuvvetlendir, sağlam-laştır onları. Kendi bahşişinle ihsanlarını kemalleştir ve kendi kamil ihsanınla armağanlarını artır onların.</em></strong></p>\n\n<p>\n	<strong><em>Allah&#39;ın, salat ve selamı Mu-hammed&#39;e ve onun p&acirc;k Ehl-i Beyt&#39;ine olsun. Sınırları koru-yan askerlerin sayılarını artır, silahlarını takviye et ve işler-liğini artır, egemenlik sahalarını muhafaza et, h&uuml;rmet ve saygın-lıklarını artır, birliklerini ye-nilgiye uğramaktan koru, bir-likleri arasında dostluk ve ir-tibatı g&uuml;&ccedil;lendir, işlerine d&uuml;zen ve istikrar ver. Yiyecek ihtiya&ccedil;-larını tadar&uuml;k ve aralıksız ulaştır onlara, silah ve muhimmat yapı-mında l&uuml;tfunu, zafere ulaşma-larında yardımını esirgeme, sabırlı ve mukavim kıl onları, savaş tekniği ve &ccedil;are yollarını bulup uygulamada kılavuzluk et onlara.</em></strong></p>\n\n<p>\n	<strong><em>Allah&#39;ım, salat ve selamın Muhammed&#39;e ve onun p&acirc;k Ehl-i Beyt&#39;i &uuml;zerine olsun. O sınır bek&ccedil;ilerini cahil oldukları şey-lerde aydınlat, bilmedikleri şey-leri onlara &ouml;ğret, g&ouml;rmedikleri, kestiremedikleri husularında ba-siretlerini artır.</em></strong></p>\n\n<p>\n	<strong><em>Allah&#39;ım, salat ve selamın Muhammed&#39;e ve onun p&acirc;k Ehl-i Beyt&#39;i &uuml;zerine olsun.&quot;</em></strong></p>\n\n<p>\n	İmam Zeyn-&uuml;l Abidin (a.s) m&uuml;sl&uuml;manlardan b&ouml;yle d&uuml;ş&uuml;nme-lerini, kafirlerin planlarına karşı İslami vahdetin tahakkuku i&ccedil;in fii-len hazırlıklı bulunabilmek y&ouml;n&uuml;n-de vicdanlarını buna hazırlamala-rını, g&uuml;venlik ve siyasal zorunlu-luk icabettiği takdirde ortak hareket ger&ccedil;ekleştirmelerini iste-mektedir. İslam&#39;ın &ouml;z&uuml;n&uuml;, birlik ve beraberliğe verdiği &ouml;nemi kavra-yan, m&uuml;sl&uuml;manların meseleleriyle dertlenen, bu sıkıntılar karşısında vicdanı sızlayan m&uuml;sl&uuml;manlar,&nbsp; mezhebi tutkuları ayrıntılarla ilgili m&uuml;lahazaları bir yana bıraktıkla-rında İslami vahdet ve ittihad kendiliğinden bi&ccedil;imlenecek, d&uuml;-ş&uuml;nce planındaki teferruat farklı-lıkları unutulacak, temel ihtilaflar ge&ccedil;ici olarak İslam ve m&uuml;sl&uuml;man-ların genel maslahatları i&ccedil;in arka plana atılacaktır.</p>\n\n<p>\n	İmam Ali b. H&uuml;seyin&#39;in (a.s) bu yaklaşımından &ccedil;ıkarılacak ayrı bir sonu&ccedil; şu ki: M&uuml;sl&uuml;man halkın fikri ve akidevi ihtilaflarına had-dinden fazla duyarlılık g&ouml;stermek ve pratik hayatta g&ouml;zlenen ortak hatalar &uuml;zerine parmak basmak, kimseyi istenen sonuca g&ouml;t&uuml;rme-yecektir. Halbuki ger&ccedil;ek&ccedil;i g&ouml;r&uuml;ş a&ccedil;ısından değerlendirildiğinde &uuml;mmet b&uuml;t&uuml;n&uuml;n&uuml;n izzet ve haysi-yeti tehlikeye girdiğinde yaygın olarak vicdanlarda oluşacak yargı mevcut kompleksleri aradan kal-dıracak, hakim muhalefet atmos-ferini dağıtacaktır. &Ccedil;&uuml;nk&uuml; mesele siyasal ve g&uuml;venlikle bağlantılı ol-duğundan uyanık vicdanlar duru-mun &ouml;nemini kavramakta gecik-meden d&uuml;şmanın amansız akımı-nın artık ortada ihtilaf edecek ko-nu bırakmaksızın her şeyi mahve-deceği idrakine varacaktır.</p>\n\n<p>\n	&Uuml;mmeti d&uuml;nyevi ve uhrevi işle-rinde, sultacıların zulm&uuml;ne ve dış d&uuml;şmanların komplolarına karşı aydınlatmada genellikle dua y&ouml;n-temini kullanan İmam hazretleri-nin İslam sınırlarının bek&ccedil;ileriyle ilgili duasındaki derin mana ve mesajlardan &ccedil;ıkarılacak sonu&ccedil;lar-dan biri de m&uuml;sl&uuml;manların, kafir-lerin muhtemel h&uuml;cumlarına,&nbsp; sa-vaşlarına hazırlıklı olabilmek i&ccedil;in siyasal, ekonomik, askeri, akidevi ve manevi seferberlik d&uuml;ş&uuml;ncesini aralarında g&uuml;&ccedil;lendirmeleri gerek-tiğidir. Bu seferberlik d&uuml;ş&uuml;nce ve durumu, m&uuml;sl&uuml;manlara araların-daki vahdetin karşılarındaki asıl tehlikeye karşı g&uuml;&ccedil;lenmesi imkanı sağlayacağı gibi, m&uuml;sl&uuml;manların zayıflaması, par&ccedil;alanması ve ihti-laflarının g&uuml;n&uuml;m&uuml;zde olduğu gibi galip g&uuml;&ccedil;lerce tahrik edilmesiyle sonu&ccedil;lanacak yenilgiden korun-muş olacaklardır. İslam d&uuml;nya-sında halihazırda cereyan eden acı durum, m&uuml;stekbir g&uuml;&ccedil;lerin m&uuml;sl&uuml;-maların &ouml;ze d&ouml;n&uuml;ş hareketlerini durdurmak i&ccedil;in radikalizm ve benzeri terimler kullanarak yıkıcı propagandalarını var g&uuml;&ccedil;leriyle&nbsp; s&uuml;rd&uuml;rmeleri, ger&ccedil;ekte m&uuml;sl&uuml;man-ların g&uuml;&ccedil;lenmesine ve aralarında vahdet, dayanışma ve yardım-laşma oluşturmalarına ortam ha-zırlayacak inkılap&ccedil;ı diriliş hareket-lerini karaladıklarını g&ouml;rd&uuml;k&ccedil;e in-san Ehl-i Beyt imamlarının d&ouml;r-d&uuml;nc&uuml;s&uuml; İmam Zeyn-&uuml;l Abidin&#39;in (a.s) maruz kaldığı onca zulme rağmen Emevi h&uuml;k&uuml;mdarlarının emrinde de olsalar, İslam&#39;ın ve m&uuml;sl&uuml;manların maslahatını dikka-te alarak İslam &uuml;lkesinin sınırlarını koruyan askerler i&ccedil;in ni&ccedil;in dua ettiğini daha iyi anlamaktadır.</p>','Ehl-i Beyt İmamları (a.s) ve İslami Vahdet','','publish','closed','open','','ehl-i-beyt-imamlari-a-s-ve-islami-vahdet','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3119',0,'post','',0),(3120,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p align=\"right\">\n	Yusuf Tazeg&uuml;n</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Kavramların Tanımı</h2>\n\n<h3>\n	1- Vasat / Denge</h3>\n\n<p>\n	Vst harflerinden t&uuml;reyen kelimelerde ortak olan anlam, kelimenin nispet edildiği her şeyin, adil, insaflı, dolayısıyla en hayırlı ve şerefli olması noktasında birleşmesidir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> Ragıp, vst harflerinden t&uuml;reyen on bir kelimeye yer vermiş, b&uuml;t&uuml;n&uuml;n&uuml;n, her tarafı eşit ve denk olmasından dolayı adil ve hayırlı anlamında kullanıldığını belirtmiştir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Her iyi ve g&uuml;zel davranışın, hoş olmayan iki aşırı ucu vardır. &Ouml;rneğin c&ouml;mertlik; cimrilik ve b&uuml;sb&uuml;t&uuml;n sa&ccedil;ıp-savurma olan aşırı savurganlık arasında g&uuml;zel ve olumlu olarak kabul edilen bir davranış tarzıdır. Yine aynı şekilde şecaat; korkaklık ile gereksiz hiddet arasında arzu edilen bir durumdur. Bundan dolayı vasat, iki tarafı olan şeyin ortasıdır.</p>\n\n<p>\n	Vasat, hayırlı anlamına da gelmektedir. Eğer bir kişiye, &ldquo;Evsat-u Kavmihi&rdquo; denilirse, bu ifade ile onun; kavminin en hayırlısı, en şereflisi ve soyca en asil olduğu anlatılmaktadır. Ayrıca vasat, her tarafı eşit ve dengeli olmasından dolayı adil olarak nitelenen durumdur. Vasat olan orta yolu takip eden yanlışlıktan korunmuştur. Her kim orta ve adil olan yoldan kayarsa, dosdoğru olandan sapkınlığa sevk eden zulme y&ouml;nelmiş demektir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Arap&ccedil;a&rsquo;da orta yol anlamında bir a&ccedil;ıdan da denge kavramını karşılamak &uuml;zere vasatiyye kelimesi kullanılmaktadır. Bununla kastedilen; birbirine zıt veya mukabil iki ayrı taraf arasında birinin diğerine herhangi bir etki ile dışarıda bırakılmasını sağlamayacak ve diğer tarafta karşısındakinin hakkından fazlasını almayacak ve b&ouml;ylece ona karşı azgınlık ve zul&uuml;m i&ccedil;inde bulunmayacak şekilde adil ve eşit davranılmasıdır. Bir başka tanıma g&ouml;re, herhangi bir şeyin, yaratılış veya hikmetin gerekli kıldığı miktardan daha fazla veya eksik olmamasıdır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	Dolayısıyla &ldquo;Vasat&rdquo; aynı zamanda dengelilik de demektir. &Ccedil;&uuml;nk&uuml; vasat, kenarların denge yeridir. Bir kenara &ouml;b&uuml;r&uuml;nden daha yakın değildir. Denge T&uuml;rk&ccedil;e bir kelimedir. S&ouml;zl&uuml;kler dengeyi, &ldquo;Karşılıklı iki kuvvetin denkliği hali, muvazene, &ccedil;eşitli uzuvlar ve unsurlar arasındaki uyum, kuvvet&shy;lerin eşit dağılması sonucu ortaya &ccedil;ıkan d&uuml;zenli hal, i&ccedil; huzuru, i&ccedil; d&uuml;zeni, bir nesnenin veya bir insanın devrilmeden durma hali, zihinsel ve duygusal uyum ve istikrar&rdquo; olarak tanımlamaktadırlar.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<h3>\n	2- İfrat/Aşırılık&ndash;Tefrit/Eksiklik</h3>\n\n<p>\n	&nbsp;Vasat ve dengenin mukabilinde ise ifrat-tefrit bulunmaktadır. Frt harflerinden teşekk&uuml;l eden kelimelerin ortak anlamı, herhangi bir şeyin kendine ait yerden uzaklaştırılması, yerinin değiştirilmesidir. İfrat, emrin tahakkukunda sınırın aşılmasıdır; &ccedil;&uuml;nk&uuml; bir şeyin kendi sınırının dışına &ccedil;ıkması, o şeyin asl&icirc; yerinden uzaklaşması, y&ouml;n değiştirmesi anlamına gelmektedir. Aynı k&ouml;kten gelen tefrit ise, ihmal etmek, gevşek davranmak, terk etmek demektir. Kuran-ı Kerim&rsquo;de &ccedil;eşitli forumlarıyla sekiz yerde ge&ccedil;en bu s&ouml;zc&uuml;k, ihmal etmekten dolayı zayi etmek<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a>,terk etmek, eksik bırakmak<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a>, kusur işlemek<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a>, ileri s&uuml;r&uuml;lmek, acele ile &ouml;ne s&uuml;r&uuml;lmek<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a>, aşırılık, zul&uuml;m ve haksızlık<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> anlamlarında kullanılmıştır. Bu kullanımların hangisini ele alırsak alalım, g&ouml;r&uuml;lecektir ki, dengenin bozulması, &ouml;l&ccedil;&uuml;lerin tahrip edilmesi, sınırların aşılması anlamına gelmektedir.</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz her konuda ifrat ve tefrit bir eksikliktir. Kemal dengededir. Dengenin &ouml;l&ccedil;&uuml;s&uuml; vahiy, masumların s&uuml;nneti ve akıldır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> Zira Allah var olan her şeye ger&ccedil;ek &ouml;z&uuml;n&uuml; ve bi&ccedil;imini vermiş (Halk) ve sonrada her şeyi kendi doğasının gerektirdiği yola y&ouml;neltmiştir (Hidayet).<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> Bunu Merhum Allame Tabatabai ş&ouml;yle a&ccedil;ıklamaktadır:</p>\n\n<p>\n	&ldquo;Allah, her şeyin şeklini vermiş, sonra onu alacağı son şekil ve haline y&ouml;neltmiştir. Bu varlıkta en son şeklinin &ouml;rneği, programı mevcuttur. İşte doğan yavruyu kendi t&uuml;r&uuml;nde olgun bir varlık olmaya y&ouml;nelten Allah&rsquo;ın cenine koyduğu y&ouml;netim g&uuml;c&uuml;, onun hidayetidir. Hayat, cenindeki bu g&uuml;c&uuml;n hidayet yolunda&shy;ki a&ccedil;ılımıdır. Allah&rsquo;ın her şeye yaratılışını kazandırıp, sonra da onun &ouml;z&uuml;ne uygun kabiliyetini yerleştirmiştir. İşte bundan dolayı Kuran, bi&ccedil;imlendirmek iste&shy;diği zihniyeti, insanın t&uuml;m hayatına, bu g&uuml;n&uuml;ne ve geleceğine, i&ccedil;inde yaşadığı evren ve t&uuml;m canlı varlıklara tek bir pencereden bakmaya ve t&uuml;m bunları tek bir varlık olarak g&ouml;r&uuml;p, hareketlerini buna g&ouml;re değerlendirmeye y&ouml;nlendirmektedir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a> İşte bizim de en genel anlamda dengeden kastettiğimiz bu anlayış ve yaklaşım tarzıdır.</p>\n\n<h3>\n	3- &Uuml;mmet</h3>\n\n<p>\n	Kuran&rsquo;da toplumu ifade eden terimlerden biri &uuml;mmet kavramıdır. &Uuml;mmet kelimesi, &uuml;mm k&ouml;k&uuml;nden gelir ve asıl, kaynak, cemaat, din, yol ve niyet gibi anlamları vardır. İnsanlığın ilk meydana gelişine vasıta olan kaynak olduğu i&ccedil;in Hz. Havva&rsquo;ya, annemiz veya insanlığın annesi denir. Bu a&ccedil;ıdan bakıldığında &uuml;mm, bir şeyin v&uuml;cut bulmasına, terbiyesine, ıslahına veya başlangıcına asillik eden k&ouml;k veya kaynak anlamına gelmektedir. Bir şeyin kendinden kaynaklanıp, kendisine nispet edilen temele, kaynağa &uuml;mm denir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a> Bir başka izaha g&ouml;re &uuml;mmet teriminin k&ouml;k&uuml;n&uuml; teşkil eden el-&Uuml;mm kelimesi y&ouml;nelmek anlamına geldiğine g&ouml;re, &uuml;mmeti, aynı maksada y&ouml;nelmiş topluluk şeklinde tanımlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Burada kardeşliği ifade eden uhuvvet ile &uuml;mmeti ifade eden el-Emmu kelimesinin l&uuml;gat olarak y&ouml;neliş ve talep anlamlarında birleşmeleri dikkat &ccedil;ekicidir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a> Bu y&uuml;zden &uuml;mmet, ortak bir inancı, ortak bir amacı paylaşan insanların ortak ama&ccedil;larına doğru birlikte y&uuml;r&uuml;mek niyetiyle, ahenkli bir bi&ccedil;imde bir araya geldikleri toplum,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a> emanet veya hakka davet eden kişi,<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a> aynı din veya aynı zaman veya mek&acirc;n gibi herhangi bir durumun bir araya getirdiği topluluk, terimin l&uuml;gat anlamları arasında yer alan hedef ve maksat &ouml;ğelerinden hareketle de; zaman, mek&acirc;n, belirli gelenek veya din gibi belirli bir objeyi yeg&acirc;ne gaye edinerek, onun etrafında toplanmış insan topluluğu,<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> fertlerinin gerek inan&ccedil; ve eylemleri ve gerekse takip ettikleri &uuml;lk&uuml; ve hedefleri a&ccedil;ısından birlik ve b&uuml;t&uuml;nl&uuml;k oluşturdukları toplum<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a> olarak, birbirine yakın tanımlarla tarif edilmiştir.</p>\n\n<p>\n	Terim m&uuml;fret ve &ccedil;oğul şekliyle Kuran-ı Kerim&rsquo;de altmış d&ouml;rt ayette ge&ccedil;mekte olup, Firuz&acirc;b&acirc;d&icirc;&rsquo;nin sunduğu listeye g&ouml;re genel olarak toplumun dini, cins, nevi, t&uuml;r, din bağıyla birbirine bağlanan cemaat, s&uuml;re, &ouml;nder, toplum anlamlarına geldiği gibi, halk, kavim, daha hususi bağlarla bir araya gelen k&uuml;&ccedil;&uuml;k cemaatler, kendilerine peygamber g&ouml;nderilen topluluklar anlamına da gelmektedir.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	Dengeli (Vasat) &Uuml;mmetin &Ouml;zellikleri</h2>\n\n<p>\n	&ldquo;B&ouml;ylece sizi vasat / dengeli bir &uuml;mmet kıldık&hellip;&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><strong><sup>[21]</sup></strong></sup></a></p>\n\n<p>\n	Ayetinde yer alan bu toplumun vasat olma niteliği, sadece en iyi yol değildir, aslında tek yoldur. &Ccedil;&uuml;nk&uuml; bir toplumun vasat hali, aynı zamanda Allah&rsquo;ın bir ve tek olan, K&acirc;be ile de temsil edilen dosdoğru yolu, sırat-ı m&uuml;stakim &uuml;zere bulunmayı ifade etmektedir.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a> İlk bakışta orta yolda olmak yenilik getirmeyen monoton bir hayat tarzı olduğu zannedilebilir. Fakat Kuran&rsquo;ın tarif ettiği orta, bu değildir. Kuran&rsquo;ın dikkat &ccedil;ektiği orta yol olumlu, yenilik getiren ve ahlak&icirc; b&uuml;t&uuml;nl&uuml;ğe sahip bir yapıdır. Bunun i&ccedil;indir ki orta yol, yarı otomatik değildir. Aksine orta yolun elde edilebilmesi i&ccedil;in insanın b&uuml;t&uuml;n dikkat ve g&uuml;c&uuml;n&uuml; bir araya topla&shy;ması gerekir. Orta yol, her iki aşırı tarafın en belirgin şekilde kayıp değil, hazır olduğu, par&ccedil;alandığı değil, b&uuml;t&uuml;nleştiği dengeleme anıdır.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Ayrıca dengeli &uuml;mmet hususunda değinilmesinde faydalı bir diğer konu ise, dengeli toplum dediğimiz zaman aslında bundan maksadın dengeli fertler olduğudur. &Ccedil;&uuml;nk&uuml; toplum, kendi başına oluşan, durağan bir mekanizma değildir. İnsanlardan ve onların oluşturduğu kurum ve m&uuml;esseselerden oluşmaktadır. Onun i&ccedil;in merkezde sorumlu ve olgun insan bulunmaktadır.</p>\n\n<p>\n	Demek oluyor ki, temelde Allah&rsquo;ın t&uuml;m varlığa yerleştirmiş olduğu ilahi dengeyi koruyacak olan da, onda kimi gedikler a&ccedil;acak olan da insandır. Ortada tek sorumlu olan birisi varsa bu o da insandır. O, kendi kişiliğinden, &acirc;lemin d&uuml;zeninden ve &uuml;mmetin vasat halde, dengede olmasından sorumludur.</p>\n\n<p>\n	İnsan yapısı itibariyle vasat ve dengeli, adalet ve ahlak temelleri &uuml;zerine dayalı bir toplum d&uuml;zenini kurabilecek niteliklere sahip bir varlıktır. Onu yery&uuml;z&uuml;nde halifesi olarak kılan ilahi irade, aynı zamanda onu bu g&ouml;revin gerekli kıldığı t&uuml;m donanımla te&ccedil;hiz etmiştir. G&ouml;revini yaparken istifade etsin ve yery&uuml;z&uuml;ndeki hilafetini ger&ccedil;ekleştirme yollarını kolayca bulsun ve b&ouml;ylece yery&uuml;z&uuml;nde Kuran&rsquo;ın kendisine y&uuml;klediği insan medeniyetini kursun diye bu sıfatları Allah insana vermek suretiyle ona en b&uuml;y&uuml;k nimetini vermiştir.</p>\n\n<p>\n	Bu sıfat ve &ouml;zellikleri şu şekilde sıralaya biliriz:</p>\n\n<h3>\n	1-Tevhid</h3>\n\n<p>\n	Tevhid, birlemek demektir. Yerde ve g&ouml;kte, fertte ve toplumda, b&uuml;t&uuml;n varlık &acirc;leminde y&uuml;r&uuml;rl&uuml;kte ve ge&ccedil;erli olan kanunların birliğini kabul etmek demektir. Tevhid, b&uuml;t&uuml;n k&acirc;inatı, bu d&uuml;nya, &ouml;teki d&uuml;nya, tabiat, tabiat&uuml;st&uuml;, madde, mana, ruh, beden diye b&ouml;lmeden vahdet halinde g&ouml;rmek demektir. Tevhid, b&uuml;t&uuml;n varlıkta evrensel bir vahdet olduğunu g&ouml;steren &ouml;zel bir d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml; temsil etmektedir. Tevhid&rsquo;e g&ouml;re, tarihte, &uuml;mmette, toplumda ve hatta insanda &ccedil;okluk ve dengesizlik yoktur.</p>\n\n<p>\n	Tevhid basit bir olgu değildir. Tek bir Allah olduğunun yargısıdır. Bu bir bağlanmadır; hayatımızın b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; esinleyen bir eylem ilkesidir. Her &ouml;zel hareket -en basit ve en g&uuml;ndelik hareket bile- Allah&rsquo;ın yery&uuml;z&uuml;ndeki şu tasarısını ger&ccedil;ekleştirme g&ouml;revi adına vardır:</p>\n\n<p>\n	D&uuml;nyayı &uuml;mmet-i vahide bi&ccedil;imine sokacak evrensel toplumu meydana getirmek!</p>\n\n<p>\n	Allah&rsquo;ın &ouml;nerdiği dengeli toplum her şeyden &ouml;nce tevhit temeline dayanan bir toplumdur. Zira şirk, ger&ccedil;ekten hem aklı ve hem de fıtratı tahrip ederek, orta yoldan sapmanın ve dengesizliğin birinci sebebidir. Eğer bir toplumda şirk temel bir anlayış olarak varsa o toplum, şirazesi kopmuş kitap sayfaları gibi darmadağın olmuş,</p>\n\n<p>\n	&nbsp;&ldquo;Sanki g&ouml;kten savrulup d&uuml;şen, kuşların didikleyip kapıştığı yahut r&uuml;zgarın uzak, ıssız bir yere savur&shy;duğu kimsenin&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><strong><sup>[24]</sup></strong></sup></a></p>\n\n<p>\n	Durumuna d&uuml;şm&uuml;şt&uuml;r. Bundan dolayı tek Allah inancı yerine başka varlıkların ilahlığına inanılmamalıdır. İtaat edilecek ve saygı g&ouml;sterilecek tek ilah O&rsquo;dur. Allah&rsquo;ı devre dışı bırakan veya O&rsquo;nunla beraber başka ilahları da razı etmeye &ccedil;alışan toplumlar, Allah&rsquo;ın b&uuml;t&uuml;n bereketlerinden ve orta yolu tutmadan mahrum kalırlar.</p>\n\n<p>\n	Buna g&ouml;re dengeli toplum kendi birliğini temin ederek en b&uuml;y&uuml;k bir&rsquo;le bağını kurmuş olmalıdır. Bundan dolayıdır ki, dengeli toplum oluşumu en b&uuml;y&uuml;k bir&rsquo;le sembolik bir bağ kurmak maksadıyla K&acirc;be ile irtibatlandırılmıştır. &Ccedil;&uuml;nk&uuml; Kuran&rsquo;ın ana eksenini oluşturan tevhidi davet, soyut ve somut d&uuml;zlemde K&acirc;be&rsquo;ye tevecc&uuml;hle neticelenmektedir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a> K&acirc;be, insan hayatı ve yaşamının ancak kendisiyle ayakta durduğu, sayesinde varoluşun istikrar ve d&uuml;zene kavuştuğu bir dayanak kılınmıştır. İnsanın fiilleri ve k&acirc;inatın nizamı, onun sessiz ve kelimesiz yol g&ouml;stermesiyle d&uuml;zelebilir; din ve d&uuml;nyaları ancak, onun sayesinde ıslah olabilir. &Ccedil;&uuml;nk&uuml; K&acirc;be kendisiyle insanın g&uuml;vene ulaştığı bir kaynak ve manevi bir sığınaktır. Şairin dediği gibi:</p>\n\n<p>\n	<em>Adımız K&acirc;be&rsquo;yle y&uuml;celdi ve yeniliğimiz onunla kıdemleşti.</em></p>\n\n<p>\n	<em>Bizim binimiz onun hesabında birdir. Benliğimiz vahdetle olgunlaştı.</em></p>\n\n<p>\n	<em>Sen K&acirc;be&rsquo;ye bağlandık&ccedil;a yaşarsın ve onun tavafıyla ebedileşirsin.</em></p>\n\n<p>\n	<em>Evrendeki &uuml;mmetlerin ruhu cemiyettir. K&acirc;be ise cemiyetin sırrıdır.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><strong><sup>[26]</sup></strong></sup></a> </em></p>\n\n<p>\n	Kuran bir&ccedil;ok ayetinde, İbrahim&rsquo;in dinine uymaya davet etmektedir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a> Kimi peygamberlerin dilinden de, onun dinine tabi oldukları vurgulanmaktadır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a> Zira İbrahim&rsquo;in dini, saf bir tevhit, İslam&rsquo;ın &ouml;z&uuml;nde olan Allah&rsquo;a karşı istenen bir ihlastan ibarettir!<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a> Zira İbrahim ısrarla hanif olarak nitelenmektedir.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a> Bir bakıma haniflik, İbrahim&rsquo;in temel niteliği, kendisine t&acirc;bi olunmasının da ana sebe&shy;bidir. Hanif; &ldquo;dosdoğru, m&uuml;stakim, Allah&rsquo;a teslim olmuş, ondan y&uuml;z &ccedil;evirmemiş, onunla barışık yaşayan&rdquo; demektedir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a> En sağlıklı iman, b&uuml;t&uuml;n benliğini Allah&rsquo;a teslim eden, daima iyilik yapan ve her t&uuml;rl&uuml; batıldan y&uuml;z &ccedil;eviren İbrahim&rsquo;in inan&ccedil; sistemine uyan kişinin imanıdır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a> &Ccedil;&uuml;nk&uuml; bu inan&ccedil; b&uuml;t&uuml;n&uuml;yle fıtrata bağlı ve fıtratla uyum i&ccedil;erisindedir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a>Hatta Allah&rsquo;ın İbrahim&rsquo;i samimi bir dost olarak se&ccedil;ip, onu sevgisiyle y&uuml;celtmesi de, batıl olan her şeyden uzak durarak, y&uuml;z&uuml;n&uuml; g&ouml;kleri ve yeri var edenin d&uuml;zenlediği temiz fıtrata ısrarla bağlılığını s&uuml;rd&uuml;rmesi sebebiyledir.</p>\n\n<p>\n	Bu hususta İmam Sadık (a.s), y&uuml;ce Allah&rsquo;ın, <strong>&ldquo;Siz en hayırlı &uuml;mmetsiniz.&rdquo;</strong> ayeti hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Yani İbrahim&rsquo;in davetinin kendilerine farz olduğu &uuml;mmettir. Onlar Allah&rsquo;ın kendi i&ccedil;lerinden, kendilerinden kendilerine Peygamber g&ouml;nderdiği bir &uuml;mmettir. Onlar orta (vasat) &uuml;mmettir. Onlar insanlar i&ccedil;in &ccedil;ıkarılmış en hayırlı &uuml;mmettir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n<h3>\n	2- Adalet</h3>\n\n<p>\n	Adalet, her şeyi mertebesine vazetmek, hakkı yerine koymak, bağyin, diğer bir tabirle zulm&uuml;n zıddıdır.</p>\n\n<p>\n	&nbsp;&ldquo;B&ouml;ylece sizi vasat / dengeli bir &uuml;mmet kıldık&hellip;&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><strong><sup>[35]</sup></strong></sup></a></p>\n\n<p>\n	Ayetinde yer alan bu toplumun vasat olma niteliği, hayırlı ve adil olmasıyla a&ccedil;ıklanmıştır. Toplumun hayırlılığı ise adil olmasındandır. &Ccedil;&uuml;nk&uuml; adalet b&uuml;t&uuml;n varlık katmanlarının kendilerine ait kılınan yerde durmasını, b&ouml;ylece bir başkasının hukukuna tecav&uuml;z ederek kargaşa ortamının doğmamasını sağlayan ana dinamiktir. Hi&ccedil; ş&uuml;phesiz ki, Kuran&rsquo;ın en temel hedeflerinden birisi de, yery&uuml;z&uuml;nde adil ve ahlaki temellere dayanan, yaşanılabilir bir toplumsal d&uuml;zen kurmaktır. Peygamber ve masumların &ouml;ncelikli olarak ilgilendiği husus, bireyin şahsiyetini geliştirmek onu, hem kendisi ve hem de dış d&uuml;nya ile barışık bir hayat s&uuml;receği hasletlerle donatmaktı. Birey &ouml;nce kendi i&ccedil;inde adil, iki aşırı u&ccedil;ta yer almayıp, dengeli bir hayat s&uuml;recek kimlik kazanmalıdır ki bu sonrasında vasat ve dengeli bir toplumu oluşturacaktır.</p>\n\n<p>\n	Herhangi bir konuda g&ouml;r&uuml;ş belirtildiğinde sonu&ccedil;ları kime y&ouml;nelik ve nasıl olursa olsun mutlaka adil davranmak, sadece ger&ccedil;eğin ve hakikatin tem&shy;silcisi ve takip&ccedil;isi olunmak, dengeli bir toplumun en temel niteliklerindendir. Bu hususlara &uuml;mmet ve toplum i&ccedil;erisinde riayet etmemek, &uuml;mmeti dengeli olmaktan &ccedil;ıkardığı gibi, uhrevi y&ouml;nden de ilahi azabın en başlıca amillerinden olacaktır.</p>\n\n<p>\n	Resulullah (s.a.a), Medine&rsquo;deki son hutbesinde, kendisine zalim y&ouml;neticinin yerini soran İmam Ali&rsquo;ye (a.s) cevap olarak ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Zalim y&ouml;netici kıyamet g&uuml;n&uuml; en şiddetli azabı olan d&ouml;rt kişiden d&ouml;rd&uuml;nc&uuml;s&uuml;d&uuml;r: İblis, Firavun, bir insanı &ouml;ld&uuml;ren katil ve d&ouml;rd&uuml;nc&uuml;leri zalim y&ouml;netici.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a>On kişiye y&ouml;netici olan kimse, onların arasında adaletle hareket etmezse kıyamet g&uuml;n&uuml; elleri, ayakları ve başı bir baltanın deliğine sıkıştırılmış halde getirilir.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n<p>\n	Buna g&ouml;re t&uuml;m niyet, eylem ve konuşmalarda adalet yeg&acirc;ne ve en &ouml;nemli bir değer olarak kabul edilmelidir. Şu da a&ccedil;ık ki, siyasetin dengesi, milletlerin sağlıklı idaresi, halkların mutlu&shy;luğu ancak adaletin egemen kılınması ile m&uuml;mk&uuml;nd&uuml;r. Ancak şurası da kesin ki, adaletin direği ve ruhu, iyiliği emretmek, k&ouml;t&uuml;l&uuml;kten sakındırmaktır. B&ouml;ylece zalimlerin zulm&uuml; engellenmiş, zayıfların hakları korunmuş ve &uuml;mmet hukukuna saygı g&ouml;sterilmiş olur.</p>\n\n<h3>\n	3- İyiliği Emredip K&ouml;t&uuml;l&uuml;kten Men Etmek</h3>\n\n<p>\n	&nbsp; Daha &ouml;nce de belirttiğimiz gibi bir toplumun vasat/dengeli olması, aynı zamanda hayırlı olması anlamına da gelmektedir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a> &Ouml;zellikle ideal bir toplum olması i&ccedil;in &ccedil;ıkarıldığı ifade edilen bu &uuml;mmetin hayırlılığı ise, t&uuml;m insanlık &uuml;zerine tanıklık etmesine bağlanmıştır. Tanıklığını ise, cereyan eden t&uuml;m gelişmelere seyirci kalması anlamında değil de, olaylara y&ouml;n vermesi şeklinde tezah&uuml;r eden iyiliği emretmesi, k&ouml;t&uuml;l&uuml;kten men etmesi ve b&uuml;t&uuml;n bunların Allah&rsquo;la bağlantılarını kurması olarak anlamak gerekmektedir. &Ccedil;&uuml;nk&uuml; bu &uuml;mmet, bunu insanlık adına ger&ccedil;ekleştirmek i&ccedil;in varlık alanına &ccedil;ıkarılmış bulunmaktadır.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a> Bundan dolayı dengeli toplum; hak ve ger&ccedil;ek doğrultusunda rehberlik etme, yol g&ouml;sterme ve ger&ccedil;ek adaleti s&uuml;rekli işleyen bir m&uuml;essese haline getirebilmek, iyiliği teşvik etmek ve k&ouml;t&uuml;l&uuml;ğ&uuml; &ouml;nlemek i&ccedil;in emri uygulama ve gerektiğinde ilahi hikmet ve adalet doğrul&shy;tusunda emredebilme kabiliyetine sahip olmalıdır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a></p>\n\n<p>\n	Emri bi&rsquo;l- maruf ve nehyi ani&rsquo;l- m&uuml;nkeri ş&ouml;yle tanımlamak m&uuml;mk&uuml;nd&uuml;r: Dinen ve aklen iyi ve g&uuml;zel olan, yerine getirildiğinde ferdin ve toplumun huzurunu sağlayan, ayrıca b&uuml;t&uuml;n insanların hayrına olacak hususları, onların faydaları doğrultusunda uygulayarak, d&uuml;nya ve ahiret saadetini kazandıracak t&uuml;m şeyler maruf, aksi davranışlar ise, m&uuml;nkerdir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a></p>\n\n<p>\n	Maruf kelimesi, bilmek anlamına gelen arafe kelimesinden t&uuml;remiştir. Bu suretle maruf olan, her y&ouml;nden tanınan, bilinen bir şeydir. M&uuml;nker, hi&ccedil; bir y&ouml;nden kabul edilemeyecek şey anlamına gelmektedir. Kuran, bu terimleri &ouml;zellikle kullanmaktadır; &ccedil;&uuml;nk&uuml; insanlar arasındaki farklılıklar ne olursa olsun, her y&ouml;nden iyi olarak bilinen ve aynı şekilde her y&ouml;nden k&ouml;t&uuml; olarak bilinen şeyler vardır. Mesela, t&uuml;m insanlar ger&ccedil;eği konuşmanın doğru, yalan konuşmanın yanlış olduğu &uuml;zerinde hem fikirdirler. Aynı şekilde namuslu&shy;luğun erdem, namussuzluğun ayıp olduğu hususunda da aynı kanaati taşırlar. Keza, ana-babaya itaatin, komşulara karşı m&uuml;şfik olmanın, fakirleri koru&shy;manın ve mazlumlara yardım etmenin iyi olduğu herkes tarafından paylaşılmaktadır. Bunlar temiz fıtrat sahibi hi&ccedil; kimsenin itiraz etmediği evrensel değerlerdir, onun i&ccedil;in de bunlar korunmalıdır. Bunun i&ccedil;in de ideal durum, cehaletin izale edilerek, ilmin ve sağlıklı bil&shy;ginin egemen kılınmasıdır.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n<p>\n	Toplumların dengeli ve huzurlu bir şekilde hayatlarını s&uuml;rd&uuml;re&shy;bilmeleri i&ccedil;in vazge&ccedil;emeyecekleri g&ouml;revlerinden birisi olarak kabul edilen emri bi&rsquo;l- maruf ve nehyi ani&rsquo;l- m&uuml;nker hakkında İmam Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten sakındırmak, peygamberlerin yolu ve iyilerin metodudur. Diğer farzların kendisiyle ayakta durduğu bir farzdır. Yollar onunla g&uuml;vene erer, kazan&ccedil;lar helal olur, zorla alınan haklar ve mallar sahiplerine geri d&ouml;nd&uuml;r&uuml;l&uuml;r, yery&uuml;z&uuml; bayındır olur, d&uuml;şmanlardan intikam alınır ve işler bir d&uuml;zene girer.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a></p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İsrailoğullarında meydana gelen ilk ayıp birisi diğer birisiyle karşılaştığında ona ş&ouml;yle demesiydi: &ldquo;Ey adam! Allah&rsquo;tan kork ve g&uuml;nah işleme! Bu sana asla helal değildir.&rdquo; Ama ertesi g&uuml;n onu aynı şekilde (g&uuml;nah ve su&ccedil; işlerken) m&uuml;şahede ettiği halde onunla aynı tabaktan yemek, aynı bardaktan i&ccedil;mek ve aynı yerde oturmak i&ccedil;in onu bu g&uuml;nahtan alıkoymamasındaydı. Onlar bu işi yapınca, Allah kalplerini birbirinin canlarına d&uuml;ş&uuml;rd&uuml; ve ş&ouml;yle buyurdu: &ldquo;İsrailoğullarından k&acirc;fir olanlar lanete uğramıştır...&rdquo; Daha sonra Resulullah ş&ouml;yle buyurdu: &ldquo;Evet, Allah&rsquo;a yemin olsun ki iyiliği emretmeli, k&ouml;t&uuml;l&uuml;kten sakındırmalı, zalimin elinden tutmalı ve onu zorla da olsa hakka doğru &ccedil;ekmelisiniz.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a> &ldquo;Yahudi din adamları ve Hıristiyan ruhbanlar, iyiliği emretmeyi ve k&ouml;t&uuml;l&uuml;kten sakındırmayı terk edince, Allah onlara Peygamberlerinin diliyle lanet etti ve b&ouml;ylece bela hepsini &ccedil;epe &ccedil;evre kuşattı.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a> &ldquo;Allah&rsquo;a yemin olsun ki ya iyiliği emreder, k&ouml;t&uuml;l&uuml;kten sakındırır, zalimin &ouml;n&uuml;n&uuml; alır ve onu zorla da olsa hak yola s&uuml;r&uuml;klersiniz veya Allah kalplerinizi birbirinizin canına d&uuml;ş&uuml;r&uuml;r ve b&ouml;ylece Yahudi din adamlarını ve Hıristiyan ruhbanları rahmetinden uzak kıldığı gibi, sizi de rahmetinden uzak d&uuml;ş&uuml;r&uuml;r.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a></p>\n\n<h3>\n	4- Emniyet</h3>\n\n<p>\n	&nbsp;Bir &uuml;mmetin dengeli ve orta yolda olması ayrıca refah ve kalkınması, &ouml;ncelikle kendi i&ccedil;indeki barış ve huzura, sonra da başkalarıyla iyi ilişkiler&shy;ine bağlıdır. İ&ccedil;inde e barışı ger&ccedil;ekleştirememiş, can ve mal g&uuml;venliğini sağlaya&shy;mamış bir &uuml;mmetin; ekonomisi gelişme g&ouml;stermez, aksine kısa zamanda &ccedil;&ouml;kmeye mahk&ucirc;m olur. Bunun gibi, gerek siyasi ve gerek ticari alanlarda başkaları ile iyi ilişkiler kuramamış olan bir &uuml;mmetin ekonomisi de s&uuml;rekli tehdit ve tehlike altında demektir. B&ouml;yle bir ekonominin kendinden beklenen gelişmeyi g&ouml;stermesi m&uuml;mk&uuml;n olmaz. Sağlam bir ekonomi, i&ccedil;te barış ve huzura, dışarıda d&uuml;zenli ve istikrarlı ilişkilere muhta&ccedil;tır.</p>\n\n<p>\n	Emn, emanet, emniyet, m&uuml;min, iman kavramları arasında var olan yakın alaka &ccedil;er&ccedil;evesinde emniyetin oluşmasının şartları bu bağlamda &ouml;nemlidir. İman bağının insanı Allah&rsquo;a, diğer insanlara ve evrene karşı bağımlı ve duyarlı hale getirmeden emniyetin meydana gelmesi d&uuml;ş&uuml;n&uuml;lebilir mi? Bundan dolayıdır ki, &ldquo;bu d&uuml;nyada, hi&ccedil;bir toplum, k&ouml;klerini, insanın Allah&rsquo;la olan bağlantısı ya da s&ouml;zleşmesi kavramında ahlaki ve toplum&shy;sal &ouml;l&ccedil;&uuml;lere dayandırmadık&ccedil;a, g&uuml;venlik ve refah i&ccedil;inde yaşamayı umamaz.&rdquo;</p>\n\n<p>\n	Emniyetin zıttı ise, hıyanettir. Havn l&uuml;gat itibariyle, eksiltmek, samimi olmamak anlamlarına gelmektedir. Kendisine emanet edilen şeylerin hakkında eksiltme yapmak, tam olarak vermemek, gayri samimi davranarak gerekli ihtimamı g&ouml;stermemektir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a>Bu a&ccedil;ıdan bakıldığında toplumların den&shy;gesinin, her şeyin yerli yerinde olmasını sağlayacak emanet anlayışının ege&shy;men kılınmasına bağlı olduğu g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Bu ortamın hazırlanması, bilhassa emniyet ve s&uuml;k&ucirc;nun ger&ccedil;ekleşmesinin yollarını tespitte, her konuda olduğu gibi ilahi rehberliğe olan ihtiya&ccedil; a&ccedil;ıktır. Allah&rsquo;ın mesajını iletmek &uuml;zere g&ouml;nderilen el&ccedil;iler vasıtasıyla ger&ccedil;ekleştirilen ilahi rehberlik, Allah&rsquo;ın toplumlar i&ccedil;in l&uuml;tfettiği manevi nimetlerindendir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a></p>\n\n<h3>\n	5-Ekonomik Eşitlik</h3>\n\n<p>\n	&nbsp;Diğer taraftan toplumların ayakta kalabilmeleri i&ccedil;in s&uuml;tun mesabesinde olan mal, ayrıca toplumların dengesi a&ccedil;ısından da dikkatle izlenmesi gereken bir konuma sahiptir. Toplumsal kavgalar, k&ouml;t&uuml;l&uuml;kler, zul&uuml;mler, cinayetler ya aşırı ihtiya&ccedil; sahiplerinin bir kısmının hırsızlık, gasp, dolandırıcılık gibi madd&icirc; olan şeylerden kaynaklanan olumsuz davranışlarından ya da aşırı servet sahibi olan kimilerinin t&uuml;ketim &ccedil;ılgınlıklarının ve buna bağlı olarak şehevi arzularının doğurduğu namus ve iffet ihlallerinden kaynaklanmaktadır.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a> İşte b&uuml;t&uuml;n bunların temelinde Kuran&rsquo;ın da şik&acirc;yet konusu yaparak dikkatimizi &ccedil;ektiği<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a> &ldquo;insanların mallarını haksızca yiyen&rdquo;, malların kul&shy;lanımında Hakk&rsquo;ın gerekli kıldığı &ccedil;izgide değil de, batıl yollar ihdas eden haham ve rahip adıyla anılan, ancak kimlikleri baki kalmak suretiyle isimleri toplumlara g&ouml;re değişecek &ccedil;etelerin varlığı yatmaktadır.</p>\n\n<p>\n	Dengeli bir &uuml;mmet d&uuml;zeninde, insanların d&uuml;nyevi y&ouml;nden ilerleyip, refah seviyelerinin y&uuml;kselmesi ve elde edilen gelirlerin toplumda b&uuml;y&uuml;k u&ccedil;urumlar yaratmayacak şekilde taksim edilmesi, vasat olmak i&ccedil;in en b&uuml;y&uuml;k amildir. Allame Tabatabai bu konu hakkında el-Mizan tefsirinde şunlara değinmektedir:&nbsp;</p>\n\n<p>\n	&ldquo;İslam şeriatı kazan&ccedil;lardan ve mali faydalardan toplum i&ccedil;in bir pay ayırmıştır. Tıpkı farz sadakalar, zek&acirc;t, ganimet humus ve benzeri hususlar gibi&hellip; İslam kanunları bu konuda yeni ve eşsiz değildir. İslam dini bu a&ccedil;ıdan diğer kanunlar ve şeriatlar ile farklılık i&ccedil;indedir. Bu ger&ccedil;ek hedefe ve bu şeriatın kanunları yasamadaki doğru g&ouml;r&uuml;ş&uuml;ne erişmek i&ccedil;in, bu farklılıkları da g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir. Bu farklılıklardan bazıları şunlardır:</p>\n\n<p>\n	1-İslam şeriatı bu t&uuml;r mali kanunları yasamada malikiyeti alma ve bu servetin meydana geliş şekliyle yetinmiş, bundan &ouml;teye ge&ccedil;memiştir.</p>\n\n<p>\n	2-İslam, topluma &ouml;zg&uuml; malları harcama hususunda da bireylerin halini toplumun hali &ouml;l&ccedil;&uuml;s&uuml;nce g&ouml;z &ouml;n&uuml;nde bulundurmuştur ve hatta İslam&rsquo;ın bakış a&ccedil;ısından da anlaşıldığı &uuml;zere bireylerin hali, toplumun haline tercih edilmiştir. Zira &ouml;rneğin bu zek&acirc;tı sekiz kısma ayırmaktadır, sadece bir payını Allah yoluna &ouml;zg&uuml; kılmış, diğer paylarını ise, fakirler, yoksullar, zek&acirc;t toplayıcıları, m&uuml;ellefet&rsquo;ul-kulup ve benzeri bireyler i&ccedil;in ayırmıştır. Humusu da altı paya ayırmıştır, sadece ondan bir payı Allah i&ccedil;in ayırmış, diğer payları ise, Peygambere, Peygamber&rsquo;in akrabalarına, yetimlere, fakirlere ve yolda kalanlara &ouml;zg&uuml; kılmıştır.</p>\n\n<p>\n	Bunun da sebebi şudur ki fert toplumu v&uuml;cuda getiren yeg&acirc;ne unsurdur ve İslam&rsquo;ın temel ilkelerinden biri olan sınıfsal farklılıkları ortadan kaldırmak, toplumun farklı g&uuml;&ccedil;leri arasında denge oluşturmak ve toplumun par&ccedil;aları ve erk&acirc;nının arasındaki itidali sabit kılmak, sadece bu par&ccedil;aların &ndash;yani bireylerin- durumunu ıslah etmek ve onların hayat şartlarını birbirine yakın kılmakla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	3-M&uuml;sl&uuml;man bir fert, boynuna olan farz bir malın haklarını, &ouml;rneğin zek&acirc;tı, şahsen fakir ve yoksul kimselere &ouml;deyebilir. Bu konuda hak sahibi kimselere harcaması i&ccedil;in veliyy-i emrin (M&uuml;sl&uuml;manların hakimi) veya temsilcisine vermesi gerekmemektedir. Bu da İslam&rsquo;ın toplum bireylerine tanıdığı &ouml;zg&uuml;rl&uuml;ğe bir t&uuml;r saygıdır.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[51]</sup></sup></a></p>\n\n<p>\n	Ayrıca para konusunda, israf ile b&uuml;sb&uuml;t&uuml;n sa&ccedil;ıp savurma arasında tutumlu ve &ouml;l&ccedil;&uuml;l&uuml; davranmak, orta yol &uuml;mmetinin en m&uuml;him unsurlarındandır. Servetin bir ka&ccedil; elde toplanmasına veya toprağa g&ouml;m&uuml;lmesine sebep olacak kadar cimri veya hem kendi, hem toplumun ekonomik ve mali durumunu sarsacak kadar savurgan olmak sosyal dengeyi bozucu bir tutumdur. Bundan dolayı, İslami anlayışta toplumun bireylerinde yapılması gereken harcamaları yapma ve yapılmaması gereken harcamalardan sakınma hissinin yaygınlaştırılması gerekmektedir. Bu c&uuml;mleden olarak, sonu&ccedil;ları itibariyle insanları zalim ve mazlum kategori&shy;lerine ayıran bir işlem olarak riba/faiz şiddetle yasaklamıştır. Denebilir ki, Kuran-ı Kerim&rsquo;de ifade edilen yasaklar i&ccedil;erisinde en sert &uuml;slup, faizin yasak&shy;landığını bildiren pasajlarda ge&ccedil;mektedir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a></p>\n\n<p>\n	Ger&ccedil;ekten faiz, ferdi ve toplumsal dengeleri bozan bir unsurdur. &Ouml;yle ki faiz&shy;den elde edilen nemaları yiyen kimseler, adeta akılları alınmış, d&uuml;nyadaki yaşamları akılları doğrultusunda değil de, ahmak&ccedil;a anlayışları istikametinde tanz&shy;im edilmiş gibidirler. Aklın nuru alındığı i&ccedil;in, &ldquo;alışveriş de bir t&uuml;r faizdir&rdquo; demektedirler. &Ccedil;&uuml;nk&uuml; doğruyu yanlıştan, g&uuml;zeli &ccedil;irkinden ayırt edecek fıtr&icirc; olan fark etme kabiliyetlerini kaybetmişlerdir. Bundan dolayı, iman ve emniyetle, faizi bir arada bulundurmak m&uuml;mk&uuml;n değildir.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a>Nihayetinde faizli muamelenin bir ucu inkara kadar varabilmektedir.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a> Nitekim Peygamber&rsquo;in de &uuml;mmeti hakkında en &ccedil;ok korktuğu şey, faize d&uuml;şerek orta yoldan sapmalarıdır, buyuruyor:</p>\n\n<p>\n	&ldquo;Benden sonra &uuml;mmetim hakkında korktuğum şeylerin en korkuncu şunlardır: Haram kazan&ccedil;lar, gizli şehvetler ve faiz.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a></p>\n\n<p>\n	Dikkat edilirse b&uuml;t&uuml;n bunlar, sosyal hayatın dengesini bozucu hususlardır. Karşılıksız vermek olan sadaka, ne oranda toplum fertlerini birbirine yaklaştırıcı, ferdin merhamet duygularını geliştirici ise, karşılıksız almak olan faiz de o nispette, fertlerde katılığı, toplumlarda par&ccedil;alanmışlığı doğurur. Bu nedenle faiz, toplumsal felahın &ouml;n&uuml;ndeki en &ouml;nemli engeldir.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><sup>[56]</sup></sup></a></p>\n\n<p>\n	Toplumsal yaşantıda işbirliği, yardımlaşma, sevgi, şefkat, saygı, hakkı bilme ve tanıma, herkesin hakkını tam olarak verme gibi erdemleri canlı tutma bu toplumun en temel niteliklerindendir. Bir akraba, başka bir akrabasına her t&uuml;rl&uuml; yardımı yaptığı gibi, muhta&ccedil; ve &ccedil;aresiz insanlar, toplumun kendilerine yardım edeceğinden, bir yolcu nereye giderse gitsin, herkesin kendisini ağırlayacağından veya hi&ccedil; olmazsa g&uuml;ler y&uuml;zl&uuml; davranacağından emindir. Dengeli bir toplumda insan hakları ve sorumlulukları &ouml;ylesine i&ccedil; i&ccedil;edir ki kimse hakkının yenmesinden veya kendisine haksızlık yapılmasından endişe duymamaktadır. İnsanlar birbirine yardım ederken, bunu bir l&uuml;tuf veya ihsan değil, bir vazife ve m&uuml;kellefiyet olarak kabul etmektedirler.</p>\n\n<h3>\n	6- Kardeşlik</h3>\n\n<p>\n	Dengeli toplum, fertlerinin birbirlerini kardeş olarak kabul ettiği ve ilişkilerini bu perspektiften temellendirdiği bir toplumdur. Bu ise ancak, Allah&rsquo;ın merkeze alınarak, O&rsquo;nun nimet olarak tanımladığı teklif ve tehdit&shy;lerini i&ccedil;ten gelen b&uuml;y&uuml;k bir sevgiyle kabullenmeye bağlıdır.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><sup>[57]</sup></sup></a> Toplumu oluşturan fertlerin kalpleri bu nimet sayesinde uzlaşacak, &ldquo;Kendi nefsi i&ccedil;in arzu ettiği şeyi, kardeşi i&ccedil;in de isteyecek&rdquo; seviyeyi yakalayacaktır. Kardeşlik ve sevgi olmaz ve bunlar ilahi bir emir sayılmazsa toplumdaki fertler, toplum&shy;sal bağlarını koparır ve ferd&icirc;leşirler. Bundan sonra ferde egoizm h&uuml;kmetmeye başlar. Egoizmden ayrılıklar doğar ve ayrılıkların sonucu savaşlar patlak verir.</p>\n\n<p>\n	Nitekim Resulullah (s.a.a) buyuruyor:</p>\n\n<p>\n	&ldquo;&Uuml;mmetim birbirini sevdik&ccedil;e, birbirine hıyanet etmedik&ccedil;e, emaneti (sahibine) eda ettik&ccedil;e, haramdan uzaklaştık&ccedil;a, misafire değer verdik&ccedil;e, namaz kıldık&ccedil;a ve zek&acirc;t verdik&ccedil;e s&uuml;rekli hayır &uuml;zere olacaktır. Bunu yapmadığı takdirde kıtlığa ve kuraklığa du&ccedil;ar olacaktır.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[58]</sup></sup></a></p>\n\n<p>\n	Kardeş anlamına gelen &icirc;hve kelimesi, s&ouml;zl&uuml;kte, talep, maksat anlam&shy;larına gelmektedir. Buna g&ouml;re kardeşliği, hedefleri aynı, gayeleri aynı olan, bir d&uuml;ş&uuml;nce etrafında toplanmış insan topluluğu olarak tanımlamak m&uuml;mk&uuml;nd&uuml;r. Bu manayı ifade eden diğer bir terim de sadık kelimesidir. Bu kelime, arkadaşlardan her biri diğerinin i&ccedil;inden ge&ccedil;en istek ve taleplerine kefil olup, kabul eden, kendi aralarında bu derece g&uuml;ven ve itimadın ger&ccedil;ek&shy;leştiği organik birlikteliktir. Bir toplum ancak bu derece birbirlerine kenetleyen bir bağla varlığını s&uuml;rd&uuml;rebilir ve tek bir beden ve canlı bir &uuml;mmet haline gelebilir.<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><sup>[59]</sup></sup></a> Bu hedef ve g&ouml;n&uuml;l birlikteliği Kuran-ı Kerim&rsquo;de değişik ifadelerle anlatılmıştır:</p>\n\n<p>\n	&ldquo;Siz ey imana ermiş olanlar! Eğer imanınızı kaybeder&shy;seniz, Allah zaman i&ccedil;inde sizin yerinize o&rsquo;nun sevdiği ve o&rsquo;nu seven insan&shy;lar ge&ccedil;irecektir; m&uuml;minlere karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml;, hakikati ink&acirc;r edenlere karşı onurlu; Allah yolunda &uuml;st&uuml;n &ccedil;aba g&ouml;steren ve kendilerini kınayabilecek kimselerin kınamasından korkmayan insanlar: Bu, Allah&rsquo;ın dilediğine bağışladığı l&uuml;tfudur. Allah l&uuml;tfunda sınırsızdır ve her şeyi bilendir.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><strong><sup>[60]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Muhammed Allah&rsquo;ın El&ccedil;isi&rsquo;dir ve sadakatle onun yanında olanlar, b&uuml;t&uuml;n hakikat ink&acirc;rcılarına karşı kararlı ve tavizsiz, ama birbirlerine karşı merhamet doludurlar.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><strong><sup>[61]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Ger&ccedil;ek şu ki Allah, yalnızca kendi davası uğrunda, sağlam ve yekpare bir bina gibi, kenetlenmiş saflar halinde savaşanları sever.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><strong><sup>[62]</sup></strong></sup></a></p>\n\n<h3>\n	7- S&ouml;z&uuml;nde Durmak</h3>\n\n<p>\n	Dengeli toplumda s&ouml;z; ister fert, ister b&uuml;t&uuml;n millet tarafından verilsin, başta Allah&rsquo;a karşı yapılmış taahh&uuml;tler ve diğer t&uuml;m s&ouml;zleşme, muahede, m&uuml;tareke ve anlaşmalara daima riayet edilen toplumdur. Zira b&ouml;yle bir toplum fertlerinin inancına g&ouml;re, verilen s&ouml;zlere riayet etmemek, Allah katında b&uuml;y&uuml;k bir azap sebebidir.</p>\n\n<p>\n	B&ouml;yle bir toplumda insanların, doğru veya uygun olduğunu bilmedik&shy;leri bir şey veya kişinin peşinden koşmadıkları, kendi fiil ve s&ouml;zlerine iyice dikkat ettikleri ve ona g&ouml;re kendilerine &ccedil;eki d&uuml;zen verdikleri g&ouml;r&uuml;lmektedir. &Ccedil;&uuml;nk&uuml; ahirette bu insanların kendi g&ouml;rd&uuml;kleri, duydukları ve g&ouml;n&uuml;llerinde taşıdıkları niyet, fikir ve kararları hakkında Allah&rsquo;a hesap vereceklerine dair bir inan&ccedil; bulunmaktadır. Bundan dolayı toplumun haber kaynakları dikkatlice tanzim ederler. &Ouml;zellikle herkesi ilgilendiren konularda haber kaynakları, fısk niteliği a&ccedil;ısından sıkıca tetkik edilmesi bir prensip olarak vardır.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n<h3>\n	8- Takva Ve Ahlaki Erdemlere Bağlılık</h3>\n\n<p>\n	Sosyal hayat, sahip olunan ahlak anlayışının pratiğe d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;ş şeklidir. Kişinin yaşadığı sosyal hayat, ahlakının tabii sonu&shy;cudur. Başka bir ifade ile insanlar bir arada, yan yana yaşamasalardı o en &uuml;st&uuml;n ahlaki kemallerden s&ouml;z edilemezdi; &ccedil;&uuml;nk&uuml; ahlak &ccedil;oğunlukla insanlar arasındaki ilişkilerin rengini belirginleştiren anlayışlar d&uuml;zenidir. Bundan dolayı temel ahlak anlayışını iki aşırı u&ccedil; olan ifrat ve tefrit arasında dengeli bir seviyeye &ccedil;eken Kuran-ı Kerim, b&ouml;ylece t&uuml;m beşeri m&uuml;nasebetleri de aynı kritere tabi tutmaktadır. Ahlaki bakımdan son derece &ccedil;irkin kabul edilen azgınlık/tuğyan ve her şeye tepeden bakma/kibir, sosyal hayatta dengenin korunması i&ccedil;in &ouml;zellikle dikkat &ccedil;ekilmesi gereken iki &ouml;nemli husustur.</p>\n\n<p>\n	Bundan dolayı da Hz. Lokman&rsquo;ın &uuml;nl&uuml; nasihatleri i&ccedil;erisinde konumuzla ilgili bilhassa şu tespiti dikkat &ccedil;ekicidir:</p>\n\n<p>\n	&ldquo;(Yersiz) bir gurura kapılarak insanlara &uuml;st&uuml;nl&uuml;k taslama ve yery&uuml;z&uuml;nde k&uuml;stah&ccedil;a gezip durma; unutma ki Allah, b&ouml;b&uuml;rlenerek k&uuml;s&shy;tahlık yapanları sevmez. Davranışlarında &ouml;l&ccedil;&uuml;l&uuml; ol, sesini y&uuml;kseltme; &ccedil;&uuml;nk&uuml; unut&shy;ma ki, seslerin en &ccedil;irkini eşeğin sesidir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><strong><sup>[64]</sup></strong></sup></a></p>\n\n<p>\n	Peygamber evrensel bir ahlak, &uuml;st&uuml;n bir hayat tarzına sahiptir.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[65]</sup></sup></a> &Ccedil;&uuml;nk&uuml; o arzu ve heveslerine g&ouml;re konuşmaz. Bundan dolayı da sapmış (d&acirc;l) ve aldatılmış (ğ&acirc;v&icirc;) değildir.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[66]</sup></sup></a> Zira kişi ancak aklını arzularının g&uuml;d&uuml;m&uuml;ne teslim ederse, sapıtır ve dengenin en g&uuml;zel ifadesi olan adaletten ayrılır. Bundan dolayı iman edenler hevaya uymaktan sakındırılmışlardır.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><sup>[67]</sup></sup></a> Ger&ccedil;ekten de arzu ve heveslere tabi olma, Allah&rsquo;la karşılıklı ilişki ve davranış tarzı anlamındaki hidayetin kalbe yerleşmesine ve kişinin davranışlarına yansıyan bir nitelik olmasına, tevhit nurunun kalbi aydınlat&shy;masına engel teşkil etmektedir.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><sup>[68]</sup></sup></a> Fertlerin dengede bulunmalarının en b&uuml;y&uuml;k dayanaklarından birisi olan hesap şuurunun unutulmasının perde arkasında da, arzu ve heveslere uyma fiili vardır.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[69]</sup></sup></a></p>\n\n<p>\n	Vasat &uuml;mmet asla hevasına g&ouml;re hareket etmez ve hi&ccedil;bir şekilde hevasına uymaz; zira hev&acirc; bir boşluktur. Kişinin her hangi bir i&ccedil; dayanağa sahip olmamasıdır. Bu durum ise, kişinin her t&uuml;rl&uuml; tesire a&ccedil;ık olmasını, r&uuml;zgarın esişine g&ouml;re vaziyet almasını doğurur. Şahsiyetsiz, hale getirir. İşte bu tablo, dengesizliğe iten en m&uuml;sait bir atmosferdir. Resulullah (s.a.a), m&uuml;barek yanağında izi kalan hasırın &uuml;zerinde yatarken yanına gelen Enes&rsquo;e ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Yanında başka biri var mı? Ben, &ldquo;Hayır&rdquo; deyince ş&ouml;yle buyurdu: &ldquo;Bil ki ecelim yaklaşmış; Allah&rsquo;ı g&ouml;rmeye ve benden &ouml;nceki peygamber kardeşlerimi g&ouml;rmeye olan iştiyakım &ccedil;oğalmıştır. Hi&ccedil; bir şeyi &ouml;l&uuml;m kadar sevmiyorum. M&uuml;min Allah&rsquo;ı g&ouml;rmekten başka bir şey ile huzur bulmaz.&rdquo; Daha sonra ağladı. Ben, &ldquo;Neden ağlıyorsun?&rdquo; deyince ş&ouml;yle buyurdu: &ldquo;Benden sonra &uuml;mmetimin başıma nelerin geleceğini bildiğim halde nasıl ağlamayayım!&rdquo; Ben, &ldquo;Ey Resulullah! Senden sonra &uuml;mmetinin başına neler gelecektir?&rdquo; diye sorunca ş&ouml;yle buyurdu: &ldquo;&Ccedil;eşit &ccedil;eşit istekler, akrabalık bağlarını kesmek; mal ve &uuml;st&uuml;nl&uuml;ğ&uuml; sevmek, bidat &ccedil;ıkarmak.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><sup>[70]</sup></sup></a> Nefsani heveslerden dolayı sapmak, mide ve tenas&uuml;l organının şehvetlerine uymak ve kendini beğenmek.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[71]</sup></sup></a></p>\n\n<p>\n	İşte bu &ouml;zelliklere sahip, şahsiyetsiz, d&uuml;nyevi istek ve arzulara dalmış bir fert ve onlardan oluşmuş toplumlar, her t&uuml;rl&uuml; zulm&uuml; işleyebilir, haksızlık yapabilir. Nitekim Kabil&rsquo;in, kardeşi Habil&rsquo;i &ouml;ld&uuml;rmesi, &ldquo;nefsinin kardeşini &ouml;ld&uuml;rmesini kendi&shy;sine hoş, bir şekilde, itaat olarak g&ouml;stermesinin&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[72]</sup></sup></a> sonucudur. H&acirc;lbuki buna mukabil Habil&rsquo;in, cana kıymak gibi b&ouml;ylesine azim bir cinayete karşı &ccedil;ıkarken temel dayanağı, &ldquo;ben b&uuml;t&uuml;n Alemlerin Rabbi olan Allah&rsquo;tan korkarım&rdquo; anlayışı olmuştur.</p>\n\n<p>\n	İnsan ilahi a&ccedil;ıklamalara sahip olduktan sonra da, eğer yine doyumsuz arzularının esiri olarak d&uuml;nyevileşirse ve ahlaki erdemlerden uzak kalırsa, her hal&uuml;karda &ouml;z&uuml;nde yerleşik ilahi dengeyi tek taraflı olarak bozacaktır. Bu mukadder bir sondur.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[73]</sup></sup></a>Bu durum, her zaman ve her yerde genel-ge&ccedil;er bir kuraldır. Hev&acirc;ya tabi olmanın getirdiği yıkım ve d&uuml;ş&uuml;ş, sadece arzularının r&uuml;zgarına kapılmış kişinin kendisini alakadar eden bir g&ouml;r&uuml;nt&uuml; sergilemekle kalmaz, aksine etrafını, &ccedil;evresini de aynı yıkıma maruz bırakır.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><sup>[74]</sup></sup></a></p>\n\n<p>\n	Kuran&rsquo;ın ahlakıyla ahlaklanan, Peygamber ve masumların g&ouml;stermiş ahlaki &ccedil;izgide ilerleyen dengeli toplumda a&ccedil;ık veya gizli utan&ccedil; verici t&uuml;m davranışlardan, &ouml;zel&shy;likle de zina gibi fiillerden ka&ccedil;ınıldığı anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; zina, kadın erkek ilişkilerinin en yanlış şeklidir. Bundan dolayı zina, sadece yasaklanmamalı, ayrıca kadın ve erkekleri buna s&uuml;r&uuml;klenmelerine imk&acirc;n hazırlayan b&uuml;t&uuml;n sebepleri ortadan kaldırılmalıdır. Bununla birlikte ahlaki değerler canlı tutulmalı ve s&uuml;rekli nefis tezkiyesine ehemmiyet verilmeli, zira bilinmelidir ki, Allah insanla kalbinin meyilleri arasına m&uuml;dahale etmektedir.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><sup>[75]</sup></sup></a> Allah&rsquo;la irtibat o denli olmalı ki, insan, şeytandan g&uuml;&ccedil; alan herhangi bir kışkırtı ve vesvese kendisine arız olunca, hemen Allah&rsquo;a sığınmalı, ona iltica etmelidir.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><sup>[76]</sup></sup></a></p>\n\n<p>\n	Şu hususa da işaret etmek gerekir ki, şeytani d&uuml;rt&uuml; insanı tuzağa d&uuml;ş&uuml;rmek i&ccedil;in olağan &uuml;st&uuml; &ccedil;aba sarf etmesine rağmen,<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[77]</sup></sup></a> takva ve irade sahibi insanlara karşı daima mağlup olacaktır.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><sup>[78]</sup></sup></a> &Ccedil;&uuml;nk&uuml; takva ve g&uuml;&ccedil;l&uuml; irade, insanı her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğe olan teşviklere rağmen, yaratılış d&uuml;zeni&shy;ni koruyan sağlam birer kalkandır.</p>\n\n<p>\n	Takva duygusu &ouml;ylesine koruyucu bir kalkandır ki; o kalkanla kişi ken&shy;disini hem nefsine, hem rabbine ve hem de diğer insan ve varlıklardan oluşan topluma karşı zulmetmemek ve zulmedilmemek &uuml;zere korur. S&ouml;zgelimi Nisa suresi i&ccedil;erik itibariyle; insanın diğer insanlarla &ouml;zellik&shy;le yakın akraba arasındaki ilişkilerine daha fazla temas etmektedir. Yetimler, yetim hakları, evlenme ve karı-kocanın birbirlerine karşı vazifeleri, kadın hakları, zayıfların hukuku, miras hukuku gibi sosyal i&ccedil;erikli konular ağırlıktadır. Bundan dolayı Merhum Tabersi&rsquo;nin de dediği gibi; sure daha başlarken &ldquo;ey insanlar! Rabbinize karşı sorumluluğunuzun bilincinde olun (takva)&rdquo; diye başlıyor ve m&uuml;teaddit defalar bu emir tekrarlanıyor. Emir ve nehiyler arasına serpiştirilen bu emir bize takvanın insanın i&ccedil; d&uuml;nyasına yerleştirilme&shy;si gereken bir kontrol mekanizması olduğunu hatırlatıyor.</p>\n\n<p>\n	Nitekim Hz. Adem&rsquo;in iki oğlundan biri olan Habil, Kabil&rsquo;in kendisini &ouml;ld&uuml;rmek istemesine karşılık, &ldquo;beni &ouml;ld&uuml;rmek i&ccedil;in el uzatsan bile, ben &ouml;ld&uuml;rmek i&ccedil;in sana el uzatmayacağım:</p>\n\n<p>\n	<strong>&ldquo;Ben b&uuml;t&uuml;n &acirc;lemlerin Rabbi Allah&rsquo;tan korkarım&rdquo;</strong> demişti.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><sup>[79]</sup></sup></a> Anlaşılıyor ki, Habil&rsquo;in haksız yere adam &ouml;ld&uuml;rmek gibi azim bir su&ccedil;u işlemesine mani olan, onun i&ccedil;inde barındırdığı Allah&rsquo;a olan derin saygıdır.</p>\n\n<p>\n	Dolayısıyla takva; bir sığınağa girmek, her t&uuml;rl&uuml; tehlikeye karşı korunmak i&ccedil;in bir elbise gibidir. Bundan dolayı, zırh mesabesinde olan takva elbisesini koru&shy;maya &ccedil;alışmak kadar, dışarıdan bu elbisenin par&ccedil;alanışına y&ouml;nelik tehditlere karşı da uyanık ve titiz davranmak gerekir. Ger&ccedil;ekten de bu elbise &ccedil;ok hayırlıdır;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><sup>[80]</sup></sup></a> zira ona b&uuml;r&uuml;nen ve b&ouml;ylece ıslah &ccedil;izgisi &uuml;zerinde hayatını s&uuml;rd&uuml;renlere korku olmadığı gibi, &uuml;z&uuml;nt&uuml; de yoktur.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><sup>[81]</sup></sup></a> &Ccedil;&uuml;nk&uuml; takvası sebebiyle insan furkanı elde eder.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><sup>[82]</sup></sup></a> Bir anlamı da sabah olan Furkan, aydınlığı sayesinde, &ccedil;ıkış yolları bulma imk&acirc;nını ortaya koyar. Furkan&rsquo;ın işaret ettiği yollar, Allah&rsquo;ın ışığında y&uuml;r&uuml;nmesi i&ccedil;in yarattığı bir nurdur.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><sup>[83]</sup></sup></a> Fert bazında b&ouml;yle olmakla beraber, toplum olarak da takva zırhına b&uuml;r&uuml;nmek, yerin ve g&ouml;ğ&uuml;n bereketlerinin a&ccedil;ılmasını sağlamaktadır.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\"><sup><sup>[84]</sup></sup></a></p>\n\n<h3>\n	9- Her Konuda Aşırıya Ka&ccedil;maktan (Ğul&uuml;vv) Sakınmak</h3>\n\n<p>\n	Ğul&uuml;vv; sınırı aşmak, hadde tecav&uuml;z etmek, kabarmak, galeyana gelmek, taşkınlaşmak gibi anlamlara gelmekte&shy;dir. Fiyatların y&uuml;kselmesi ğal&acirc;, tencerenin kaynayıp taşması ğalay&acirc;n kelimeleriyle ifade edilir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\"><sup><sup>[85]</sup></sup></a> Kelime Kuran-ı Kerim&rsquo;de, cehennemin kabar&shy;ması anlamında<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\"><sup><sup>[86]</sup></sup></a> kullanıldığı gibi, Allah&rsquo;ın belirlediği sınırları aşmak anlamında da<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\"><sup><sup>[87]</sup></sup></a> kullanılmaktadır.</p>\n\n<p>\n	Bu s&ouml;zc&uuml;k bir davranış tarzı olarak değerlendirildiğin de, dengenin iki tarafından birisi olan ifrat boyutunu, hak ettiğinden fazlasını vermek, eşyanın bizzat bulunduğu &ccedil;izginin &uuml;zerine &ccedil;ıkmak y&ouml;n&uuml;n&uuml;n anlatımında kullanıldığını g&ouml;r&uuml;l&uuml;r. Bu a&ccedil;ıdan bakıldığında, aşırı tutumun hangi alanda olursa olsun, en meşru eylemleri bile gayr-i meşru hale &ccedil;evirebilecek nitelikte olduğu g&ouml;r&uuml;lebilir.</p>\n\n<p>\n	Aşırılıklardan sakınma, dengeli davranışın asgar&icirc; şartlarındandır. Hayatın hi&ccedil;bir safhasında aşırılığın yeri olmamalıdır. Aşırılıkların bulunduğu yerde, problemlerin de olması &ccedil;ok doğaldır. Davranışların etki-tepki haline d&ouml;n&uuml;şmesi o atmosferi yaşanmaz hale getirir. Bu anlamda Rabbimiz, m&uuml;şriklerin taptıklarına k&ouml;t&uuml; s&ouml;z s&ouml;ylemekten inananları men etmiştir.</p>\n\n<p>\n	&ldquo;Onların Allah&rsquo;tan başka yalvarıp sığındıkları (varlıklar)a s&ouml;vmeyin ki onlar da kin ve cehaletten dolayı Allah&rsquo;a s&ouml;vmesinler: zira Biz her topluma kendi yaptıklarını g&uuml;zel g&ouml;sterdik. (Ama) zamanı geldiğinde onlar Rablerine d&ouml;neceklerdir: O zaman Allah onlara b&uuml;t&uuml;n yaptıklarını (en doğru şekilde) anlatacaktır.&rdquo;</p>\n\n<p>\n	Sonu&ccedil;ta, başkalarının inan&ccedil;larına y&ouml;nelik aşırı, dengesiz ve orta yoldan sapmış bir eleştiri, &ccedil;oğu zaman d&uuml;şmanca bir psikolojik tepki doğurur.</p>\n\n<p>\n	Dengeli &uuml;mmet başkalarının inan&ccedil;larına saygı g&ouml;sterip, ink&acirc;rda aşırıya ka&ccedil;madığı gibi kendi inan&ccedil;larında da asla aşırıya ka&ccedil;maz. &Ouml;rneğin, sevgi insanın asl&icirc; mayasıdır. İnsanın tabii tek&acirc;m&uuml;l&uuml; hem sevmesi ve hem de sevilmesiyle ger&ccedil;ekleşir. Bundan dolayı sevgi fıtr&icirc; bir &ouml;zelliktir. Ancak severken, sevginin durması gereken bir sınırı vardır. Eğer bu sınır aşılırsa bir başkasının sınırına tecav&uuml;z edilir ki, işte bu bir yandan ifrat, diğer yandan da zul&uuml;md&uuml;r.</p>\n\n<p>\n	Kuran-ı Kerim, sevgide aşırılığın, ne b&uuml;y&uuml;k sıkıntılar, sapmalar doğurduğunu &ccedil;eşitli vesilelerle anlatmaktadır. Bu tutum, bazen sadece sevgi, bazen aşırı saygı ve perestiş yoluyla ger&ccedil;ekleşmektedir. Hatta diğer taraftan, ifrat derecesinde aşırı derecede sevilerek adeta ilahlaştırılan şahsiyetler, kendilerine bu t&uuml;r yaklaşımların olmasından hoşlanmayan, Allah katında makbul insanlar da olabilirler. &Ouml;rneğin, Hıristiyanların Hz. İsa ile Meryem&rsquo;i,<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\"><sup><sup>[88]</sup></sup></a> Yahudilerin Uzeyr&rsquo;i<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\"><sup><sup>[89]</sup></sup></a>, ayrıca bu iki din mensuplarının kendi din adamlarını<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\"><sup><sup>[90]</sup></sup></a>, bir rivayete g&ouml;re, Nuh suresi 23.ayetinde adları sıralanan putların da, Hz. Adem&rsquo;in salih &ccedil;ocukları iken kavimleri tarafından aşırı tazime hedef olmaları, aşırı ve haksız sevginin, den&shy;genin bozulması noktasında ulaşabileceği boyutları g&ouml;stermektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> İbnu Faris, Mu&#39;cemu Mek&acirc;y&icirc;si&#39;l-Luga, c. 6,s. 108.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Ragıp el-İsfah&acirc;n&icirc;, el-M&uuml;fredat fi Gar&icirc;bu&#39;l- Kuran, s., 133.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> İbnu Manzur, Lis&acirc;n&uuml;&#39;l-Arab,&nbsp; c.12,s. 141.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran,&nbsp; c. 12, s. 139.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> T&uuml;rk Dil Kurumu, T&uuml;rk&ccedil;e S&ouml;zl&uuml;k, c.1,s. 554; Mehmet Doğan, B&uuml;y&uuml;k T&uuml;rk&ccedil;e S&ouml;zl&uuml;k,&nbsp; s. 265.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> En&rsquo;am, 6/31,61; Z&uuml;mer, 39/56</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> En&rsquo;am, 6/38</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Yusuf, 12/80</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Nahl, 16/62</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Kefh, 18/28; Taha, 20/45</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Sad, 38/22</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Kehf, 18/14; Cin, 72/4</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 13, s. 167.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> İbnu Faris, Mu&#39;cemu Mek&acirc;y&icirc;si&#39;l-Luga, c. 1,s.&nbsp; 21; Fir&ucirc;z&acirc;b&acirc;d&icirc;, Bes&acirc;iru Zevi&#39;t-Temyiz f&icirc; Let&acirc;i fi&#39;l&#39;Kit&acirc;bi&#39;l- Aziz, c.2,s.111.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> İbnu Manzur, Lis&acirc;n&uuml;&#39;l-Arab,&nbsp; c.10,s.&nbsp; 22.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Ali Şeriati, İslam Sosyolojisi, s. 123.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> İbnu&#39;l-Arabi, Ahkamu&#39;l-Kuran, c.1,s.&nbsp; 292.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 7, s. 72.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Mekarim Şirazi, Peyam-ı Kuran, c.1,s.412.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Fir&ucirc;z&acirc;b&acirc;d&icirc;, Bes&acirc;iru Zevi&#39;t-Temyiz f&icirc; Let&acirc;i fi&#39;l&#39;Kit&acirc;bi&#39;l- Aziz, c. 11,s. 79-80.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Bakara, 2/143</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> Misbah Yezdi, Marif-i Kuran, c.1,s.47.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 1, s. 492.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> Hac, 22/31</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Cevadi Amuli, Tesnim, c.4,s.174.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> Benlik ve Toplum, 158-159.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> Al-i İmran, 3/95; Nisa, 4/125; Yusuf, 12/38; Nahl, 16/123</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Bakara, 2/123; Yusuf, 12/38</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Haşimi Rafsancani, Tefsiri Rahnama, c.8,s.35.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> En&rsquo;am, 6/162; Nahl, 16/120</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Fahruddin er-R&acirc;z&icirc;, et-Tefs&icirc;ru&#39;l-Keb&icirc;r c.3,s. 90.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Nisa, 4/125</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 7, s. 88.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Nur&rsquo;us Sakaleyn, c.1,s.134.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> Bakara, 2/143</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> Şeyh Saduk, Sevab&rsquo;ul A&rsquo;mal, s. 338.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Şeyh Saduk, Sevab&rsquo;ul A&rsquo;mal, s. 309.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> Carullah Zamahşeri, el-Keşşaf, c. 1,s. 99.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> Al-i İmran, 3/110.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> Al-i İmran, 3/21, 104, 110, 114; Nisa, 4/114; A&rsquo;raf, 7/181; Tevbe, 9/71, 112; Nahl, 16/76; Meryem, 19/55; Enbiya, 21/73; Hac, 22/41; Secde, 32/14</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> Muhsin Kıraati, Emr-i Maruf Ve Nehy-i M&uuml;nker, s.29.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran,&nbsp; c. 18, s. 316.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> Şeyh Kuleyni, el-Kafi, c.5,s.56.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> et-Terğib ve&rsquo;t-Terhib, c.3s.228.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> et-Terğib ve&rsquo;t-Terhib, c. 3,s. 231</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> Kenz&#39;ul-Ummal, 5527.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> Fahruddin er-R&acirc;z&icirc;, et-Tefs&icirc;ru&#39;l-Keb&icirc;r, c.14,s. 152.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 12, s. 362.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran,&nbsp; c. 9, s. 256.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> Tevbe, 9/34</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 9, s. 386.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 2, s. 413.Bakara, 2/278-279</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> Muhammed Cevad Mohri, Der Pişgahı Kuran, s.264.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> Nisa, 4/161</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> Allame Meclisi, el-Bihar, c.73,s.158.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> Al-i İmran, 3/130</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> Al-i İmran, 3/104</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> Allame Meclisi, el-Bihar, c.75,s.172.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> Mekarim Şirazi, Tefsiri Numune, c.8, s.175.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> Maide, 5/54</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> Feth, 48/29</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> Saff, 61/4</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> Hucurat, 49/6</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> Lokman, 31/18-19</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> Kalem, 68/4</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> Necm, 53/2-3</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> Nisa, 4/135</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a> Allame Tabatabai, el-Mizan f&icirc; Tefsiri&rsquo;l-Kuran, c. 7, s. 114.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a> Sad, 38/26</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a> Mirza H&uuml;seyin Nuri Tebersi, M&uuml;stedriku&#39;l-Vesail, c. 12s.64.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a> Celalettin Suyuti, el-Durr&#39;ul Mensur, c. 3s.403</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a> Maide, 5/30</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a> A&rsquo;raf, 7/175-176</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a> Taha, 20/16</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a> Enfal, 8/24</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a> A&rsquo;raf, 7/200; Fussilet, 41/36</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a> A&rsquo;raf, 7/17</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a> Nahl, 16/99; İsra, 17/65</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a> Maide, 5/28</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a> A&rsquo;raf, 7/26</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a> A&rsquo;raf, 7/35</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a> Enfal, 8/29</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a> Hadid, 57/28</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a> A&rsquo;raf, 7/96</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a> Ragıp el-İsfah&acirc;n&icirc;, el- M&uuml;fredat fi Gar&icirc;bu&#39;I- Kur&rsquo;&acirc;n, s, 365.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a> Duhan, 44/45,46</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a> Nisa, 4/171; Maide, 5/77</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a> Maide, 5/116</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a> Tevbe, 9/30</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a> Tevbe, 9/31</p>\n	</div>\n</div>','Dengeli Ümmet ve Dengeli Ümmetin Özellikleri','','publish','closed','open','','dengeli-ummet-ve-dengeli-ummetin-ozellikleri','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3120',0,'post','',0),(3121,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p align=\"right\">\n	<strong>S. Mehdi Musavi Kaşmeri</strong></p>\n\n<p>\n	Bu makalede insanı diğer varlıklardan ayıran &ouml;zelliklere ve onda bulunan akıl ve ayırt etme &ouml;zelliğine işaretle, beşerin hayatında birliğin zarureti vurgulanmış ve M&uuml;sl&uuml;manların bu zaruri kuralın dışında olmadıkları belirtilmiştir.</p>\n\n<p>\n	İslami k&uuml;lt&uuml;rde birliğin &ouml;nemine, yakınlaşmaya, iyi ilişkilerin gereğine ve k&uuml;f&uuml;r etme, muhtelif mezheplerin maarifinin birbirlerince tanınmamış olmasına, İslam d&uuml;şmanlarının entrikalarına, bencillik ve kavmiyet&ccedil;ilik gibi ikilik unsurlarının beyanına işaretle, birliğin fakt&ouml;rleri etrafında s&ouml;z edilmiş, kıble, Kur&rsquo;an, Ramazan ayı, Allah Resul&rsquo;&uuml;n&uuml;n Ehlibeytini sevme ve m&uuml;şterek d&uuml;şmanlardan yararlanma gibi ortak noktaların varlığına binaen İslam mezhepleri mensuplarının birliği ve yakınlaşması gerektiği tespiti yapılmıştır.</p>\n\n<h3>\n	Giriş</h3>\n\n<p>\n	İnsanların, diğer canlılarla sosyal ve bir arada yaşamak gibi ortak y&ouml;nlerinin yanında onu diğer canlılardan ayrıcalıklı kılan farklılıkları da vardır; &ouml;rneğin beşeri hayatın sosyaliteyle m&uuml;mk&uuml;n ve m&uuml;yesser olduğu doğrudur fakat insanın sosyal yaşamı karıncalar, termitler ve bal arıları gibi bilin&ccedil;sizce ve i&ccedil;g&uuml;d&uuml;sel değil; şuurlu ve bilin&ccedil;li bir se&ccedil;imdir. Bu sayede kendi t&uuml;rleriyle &uuml;lfet oluşturur; birlik ve dayanışma duygusu kazanır. Yani kısaca denebilir ki; beşerin hayatı birlik temeline oturur.</p>\n\n<p>\n	Daha ileri merhalede insanlar ilahi davetle (Allah&rsquo;a ve ahirete iman) karşılaştıkları zaman, bir grup kabul, bir grup imtina etti. Bu davet, beşerin hayat sahnesinde, akıllı ve ileri g&ouml;r&uuml;şl&uuml; kimselerin kabul etmekten başka &ouml;nlerinde bir yol g&ouml;rmeyecekleri kadar ciddi bir şekilde arz edildiği zaman, insanlar ge&ccedil;miş m&uuml;nasebetlerini bir kenara bırakıp, davetin ink&acirc;rcılarıyla saflarını ayırarak birlik adına yeni bir kıstas se&ccedil;tiler; o kıstas ilahi davete iman idi.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	A&ccedil;ıktır ki, bu vahdet kalıcı olmuyordu; her peygamberden sonra takip&ccedil;ileri, onun &ouml;ğretilerine yaptıkları yorum ve tevillerle, kişisel, kavmi ve sınıfsal garez ve heveslerini katarak &ccedil;eşitli fırka ve mezhepler ortaya &ccedil;ıkarıyorlardı; b&ouml;ylece ikilik oluşuyordu.</p>\n\n<p>\n	İslam&rsquo;da da bu vakıa oluşmuş, toparlaması mevcut durumda imk&acirc;nsız olan onlarca fıkhi, akaidi ve k&uuml;lt&uuml;rel fırkalar ortaya &ccedil;ıkmıştır.</p>\n\n<p>\n	Bug&uuml;n İslami birliğe vurgu yapan din &ouml;nderleri ve reformcuları b&ouml;yle bir maksat g&uuml;tm&uuml;yorlar; maksatları, hem m&uuml;mk&uuml;n hem gerekli bir arzu olan ortak payda olarak Peygamberin ilk &ouml;ğretilerine dikkati &ccedil;ekmek ve M&uuml;sl&uuml;manların m&uuml;nasebet ve ilişkilerinde dini ihtilafları bir kenara bırakmaktır.</p>\n\n<p>\n	Tarih boyunca İslam &uuml;mmeti, bu kutlu birliğe devamlı bayraktar olmuş, aralıksız &ccedil;abalarıyla bu y&uuml;ce hedefin tahakkuku doğrultusunda himmetli adımlar atmış b&uuml;y&uuml;k insanların sahne alışına şahit olmuştur. Bu girişimlerin istenen sonuca ulaşması i&ccedil;in de &acirc;limler tarafından takip edilmesi gerekir.</p>\n\n<p>\n	İnkılap rehberinin nevruz mesajında milli birliğin yanında İslami dayanışmanın yer alışı, milli menfaat ve maslahatların İslam &uuml;mmetinin menfaat ve maslahatından ayrı sayılamayacağı mesajını veriyor. Sahip ve bağlı olduklarımızı korumak ve menfaatlerimizi g&ouml;zetmenin yanı sıra İslam d&uuml;nyasının maslahatlarını da d&uuml;ş&uuml;nmeli, mezheplerin ortak noktalarının eksen olması gerektiğine vurgu yaparak İslam &uuml;mmetinin birliği doğrultusunda b&uuml;y&uuml;k adımlar atmalıyız.</p>\n\n<h2>\n	K&uuml;lliyat</h2>\n\n<h3>\n	1- Vahdetin &Ouml;nemi Ve Konumu</h3>\n\n<p>\n	Varlık &acirc;leminin esası vahdet &uuml;zerinedir. Yaratılışın başlangıcı, vahdetin &ouml;z&uuml;d&uuml;r ve hatta yaratıcı hususunda &ccedil;okluk şaibesi barındıran vahidiyyet reva değil; doğru kavram, ehediyyet ve tek oluşudur. Bazı tabirlerde vahid kelimesinin yaratıcıya tatbiki lafzidir; ama&ccedil;lanan mana ise tekliktir.</p>\n\n<p>\n	Aslında &ccedil;okluk ve &ccedil;eşitlilik O&rsquo;na layık değil; bileşenli olmak, ihtiya&ccedil; ve eksiklik nişanesidir. &Ccedil;okluktan m&uuml;berra zatından sadır olan şey de vahitten başkası değildir. Hikmet erbabının kesin kaidesi şudur: &ldquo;el vahidu la yasduru minhu illa vahid: Birden, birden başkası sadır olmaz.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Bu sadır olan feyz, vahidin ihra&ccedil; cihetindendir; taayy&uuml;nat, (varoluşlar) teşahhusat (ayrıcalıklar) ve &ccedil;okluk, kıstasların, mahiyetin ve imk&acirc;n &acirc;leminin &uuml;r&uuml;nleridir.</p>\n\n<p>\n	Varlıkların t&uuml;rlerinde bu vahdetin sembol&uuml; işbirliği ve yardımlaşmadadır. Her bir varlığın par&ccedil;aları bileşik ve her bir varlık birbirinin tamamlayıcısıdır. Tabiat sembollerinin her birinin par&ccedil;alarındaki bu uyumluluk, onun dirlik ve esenliğinin alametidir.</p>\n\n<p>\n	Şeriatta da hi&ccedil;bir itham, Allah&rsquo;a şirk koşmak ve O&rsquo;nu birden fazla bilmekten daha yakışıksız değildir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> Hatta iman makamı da inan&ccedil; b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; iktiza eder; inan&ccedil;ların bir kısmını kabul edip bir kısmını kabul etmemek, tamamını reddetmekle eşdeğer telakki edilir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	Yine Kur&rsquo;an&rsquo;da makbul iman i&ccedil;in, sadece İslam Peygamberine inanmak yeterli g&ouml;r&uuml;lmemiş, pratikte İslam peygamberine inanmışken ve ge&ccedil;miş enbiyanın peygamberliğine imanın, insanın kaderine pek de m&uuml;dahil olmadığı a&ccedil;ıkken, onlara ve g&ouml;nderilmiş kitaplarına iman etmek, makbul imanın maddelerinden biri sayılmıştır:</p>\n\n<p>\n	&ldquo;Peygamber de kendisine Rabbinden indirilene inanmıştır, inananlar da. Hepsi de Allah&#39;a, meleklerine, kitaplarına, peygamberlerine inanmıştır. Peygamberlerinden hi&ccedil;birini &ouml;b&uuml;r&uuml;nden ayırmayız, duyduk demişlerdir ve itaat ettik, Rabbimiz, bağışlanma dileriz senden, varacağımız yer, kapındır senin.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><strong><sup>[5]</sup></strong></sup></a></p>\n\n<p>\n	Ge&ccedil;miştekilerden, gelecektekilere, gelecektekilerden de, ge&ccedil;miştekilere iman etmelerini istemiş; b&ouml;ylece tevhidi davetin başlangıcından sonuna dek bir silsile oluşmuş, her bir d&ouml;nem, bu silsile b&uuml;t&uuml;n&uuml;n&uuml;n bir halkası ve ge&ccedil;mişi geleceğe, geleceği ge&ccedil;mişe bağlamıştır.</p>\n\n<p>\n	Zikredilenlerin tamamının sebebi, Allah&rsquo;ın kendisi vahid (tek) olduğu i&ccedil;in vahdeti (birliği) sevmesi, dağınıklık ve kopukluğa tahamm&uuml;l etmemesidir. Bu ger&ccedil;eği hem tekvinde (yaratışında) hem teşride (kanunlarında) a&ccedil;ığa vurmuştur. Tabiri caizse vahdet, varlığın &ouml;z&uuml;, b&uuml;t&uuml;n varlıkların, ekollerin ve hareketlerin kıblesidir.</p>\n\n<p>\n	Bu y&uuml;zden &acirc;lemlerin Rabbi ikilik ve &ccedil;ekişmeyi, kendi makbul tevhidi dinlerinin kapsamına almamış, Kur&rsquo;an-ı Kerim&rsquo;de peygamberine, kitap ehline ş&ouml;yle demesini tavsiye etmiştir:</p>\n\n<p>\n	&ldquo;De ki: Ey kitap ehli, gelin aramızda eşit olan tek s&ouml;ze: Ancak Allah&#39;a kulluk edelim, ona hi&ccedil;bir şeyi eş ve ortak etmeyelim, Allah&#39;ı bırakıp da bazılarımız, bazılarımızı Tanrı tanımayalım. Gene de y&uuml;z d&ouml;nd&uuml;r&uuml;rlerse deyin ki tanık olun, &ouml;z&uuml;m&uuml;z&uuml; Tanrıya teslim edenleriz biz.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></p>\n\n<p>\n	Bu esasa g&ouml;re ihtilaf ve ikilik iyi bir yol ve ge&ccedil;it fakat k&ouml;t&uuml; ve zararlı bir duraktır. Bir takım sebeplerle ihtilaf ve ikilik durak ve menzile d&ouml;n&uuml;ş&uuml;rse, ş&uuml;phesiz yayılıp &ccedil;oğalmasına y&ouml;nelik her girişim ilahi takdirin hilafına, tekvini ve teşrii ilahi s&uuml;nnetin aksine ve ayrıca aklın hakemliğine aykırı olur.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;M&uuml;min m&uuml;minin kardeşidir; aynı beden gibi bir uzvu ağrısa, etkisi diğer uzuvlarda da hissedilir; her ikisinin ruhları bir ruhtandır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	Şirazlı Sadi de ş&ouml;yle demiştir:</p>\n\n<p>\n	Ben-i adem a&rsquo;zay-ı yekdigerened</p>\n\n<p>\n	Ki der aferineş ze yek gevherend</p>\n\n<p>\n	&Ccedil;u uzvi be derd avered ruzigar</p>\n\n<p>\n	Diger uzvha ra nemaned karar</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanoğlu birbirinin uzvudur</p>\n\n<p>\n	Yaratılışta aynı cevherden</p>\n\n<p>\n	Zamane birini ağrıtsa</p>\n\n<p>\n	Diğer uzuvlara kalmaz takat</p>\n\n<p>\n	Bir bedenin uzuvlarının birbirinin ağrısına hassasiyeti, bir ruha sahip olmasındandır ve eğer m&uuml;minler topluluğu da bir ruha sahip olursa, durum aynı olur.</p>\n\n<p>\n	Bazı ilim erbabı kişiler ş&ouml;yle derler: &ldquo;ilim ve amel cevher (yetenek) makulesindendir. (t&uuml;r&uuml;ndendir.)<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a> Ş&ouml;yle ki; ilim ve amel, cevher makulesi olan insan ruhunu inşa eder ve ona kendine uygun şekil verir. Diğer yandan Kur&rsquo;an, iman nurunu ruh diye tabir eder.</p>\n\n<p>\n	&ldquo;&hellip; onlar, &ouml;yle kişilerdir ki Allah, g&ouml;n&uuml;llerine iman nasip ve mukadder etmiştir ve onları, kendinden bir ruhla, imanla kuvvetlendirmiştir&hellip;&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></p>\n\n<p>\n	Bu esasa g&ouml;re insanların ruhları bir kaynaktan beslendiği ve iman ruhu onlara &uuml;flendiği zaman, şeklen bedenler birbirinden ayrı olsa da, aslında bir olurlar.</p>\n\n<h3>\n	2- Uzlaşı Ve İyi İlişkiler</h3>\n\n<p>\n	Ehlibeyt (a.s), İslam &uuml;mmetinin birlik ve b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml;n korunmasını, Şia mezhebinin muhalifleriyle iyi ilişkiler i&ccedil;inde olunmasını &ouml;nemle tekit ve tavsiye etmiştir. Ehlibeyt İmamları d&ouml;neminde Şiilerin sayısı muhaliflerine oranla azdı ve Şiiler &ccedil;oğunluğun itikadını hak kabul etmedikleri i&ccedil;in, onlarla iyi ilişkiler kurmanın meşruluğu konusunda ikileme d&uuml;ş&uuml;yor dolayısıyla bu hususta imamlara (a.s) soruyorlardı. Onlar da iyi ilişkilerin gereğine &ouml;nemle vurgu yapıyorlardı.</p>\n\n<p>\n	Muaviye b. Veheb ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;İmam Cafer-i Sadık&rsquo;a sordum: &lsquo;Akraba ve gelgitimiz olan kimselere nasıl davranmalıyız?&rsquo; Hazret ş&ouml;yle buyurdu: &lsquo;Onlara karşı emanet ehli olun; fayda ya da zararlarına şahitlik; hastalarını ziyaret edin ve cenaze teşyilerine katılın.&rsquo;&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	İmam Cafer-i Sadık (a.s) Zeyd b. Şeham&rsquo;a m&uuml;teveccih s&ouml;zlerinin bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Hısım akrabanızla irtibatta olun, cenazelerinde hazır bulunun, hastalarını ziyaret edin ve haklarını verin; &ccedil;&uuml;nk&uuml; sizden biri takvalı, doğru s&ouml;zl&uuml;, emanet ehli olduğu ve halkala iyi ge&ccedil;indiği zaman, bu kişi Cafer&rsquo;idir denir ve bu s&ouml;z beni sevindirir, bahtiyarlığıma vesile olur ve &lsquo;bu Caferi edebin eseridir&rsquo; denir. Eğer b&ouml;yle olmazsa (bize mensup olduğunuz i&ccedil;in) bu durumu g&uuml;ven kavramıyla ilintilindirler ve bu da bize utan&ccedil; kaynağı olur.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	Muaviye b. Veheb ş&ouml;yle diyor:<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	&ldquo;Masum İmama ş&ouml;yle dedim: &lsquo;Hısım akrabadan bizimle inan&ccedil;daş olmayan kimselere nasıl davranalım?&rsquo; İmam ş&ouml;yle dedi: &lsquo;Takip&ccedil;isi olduğunuz &ouml;nderlerinizin nasıl davrandığına bakın. Allah&rsquo;a andolsun onlar inan&ccedil;daş olmadıklarının hastalarını ziyaret eder, cenazelerinde bulunur, lehinde ve aleyhinde şahitlik eder ve emanetlerine riayet ederlerdi.&rsquo;&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<h2>\n	Tefrika Ve Nedenleri</h2>\n\n<h3>\n	1- K&uuml;f&uuml;r Ve Hakaret</h3>\n\n<p>\n	İnsan bir şeye inandığı zaman, o inan&ccedil; batıl olsa bile, ona karşı sevgi duyar ve giderek kendisiyle onun arasında duygusal bir bağ oluşturur. Bu durumda kutsalına saldırıyı, kendine saldırı olarak algılar ve tepki g&ouml;sterir. B&ouml;yle bir durumun baş g&ouml;stermesi, onu hem hak s&ouml;z&uuml;n kabul&uuml;nden alıkoyar hem de hak inanca hakarete s&uuml;r&uuml;kler. Nitekim Peygamber (s.a.a) hi&ccedil;bir zaman cahiliye Araplarının putlarına veya k&uuml;fr&uuml;n elebaşlarına hakaret ve k&uuml;f&uuml;r etmedi, aksine putperest halkın izanlarını uyandırmak, zihinlerini putların g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;ne ve ibadete layık olmadıklarına y&ouml;nlendirmek doğrultusunda &ccedil;aba harcadı.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyrulur:</p>\n\n<p>\n	&ldquo;Allah&#39;tan başka &ccedil;ağırıp dua ettikleri şeylere s&ouml;vmeyin ki sonra bilgisizlikle onlar da Allah&#39;a s&ouml;verler. İşte biz, b&ouml;ylece her topluluğa, yaptıklarını s&uuml;sleyip g&uuml;zel g&ouml;sterdik, sonra da d&ouml;n&uuml;p varacakları yer, Rablerinin tapısıdır ve o da, ne yaptıklarını bildirir onlara.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><strong><sup>[14]</sup></strong></sup></a></p>\n\n<p>\n	Ali b. İbrahim, babasından, o da Mes&rsquo;ade b. Sadaka&rsquo;dan ş&ouml;yle nakletmiştir: &ldquo;İmam Sadık&rsquo;tan (a.s) Peygamberin (s.a.a) &lsquo;Şirk, karanlık gecede siyah taşın &uuml;zerinde y&uuml;r&uuml;yen siyah karıncadan daha gizlidir.&rsquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a> S&ouml;z&uuml; hakkında sordular. İmam Sadık (a.s) ş&ouml;yle buyurdu: &lsquo;M&uuml;minler İslam&rsquo;ın başlangıcında m&uuml;şriklerin mabutlarına k&uuml;f&uuml;r ve hakaret eder, m&uuml;şrikler de bunun karşısında m&uuml;minlerin taptığı Allah&rsquo;a k&uuml;f&uuml;r ve hakaret ederlerdi. Daha sonra Allah m&uuml;minleri onların yalancı ilahlarına k&uuml;f&uuml;r ve hakaretten menetti ki k&acirc;firler Allah&rsquo;a s&ouml;vmesin ve farkında olmadan Allah&rsquo;a şirk koşup m&uuml;şriklerin k&ouml;t&uuml; amellerine ortak olmasınlar.&rsquo;&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	Bu hadiste ilgi &ccedil;ekici bir n&uuml;kte var; o da şu ki, bir&ccedil;ok yerde insan, inancına hizmet zannıyla, muhaliflerinin mukaddesatına hakaret eder. Bu hakaret kesinlikle nifak doğurur ve karşı tarafın benzer tepkisinden başka g&uuml;vensizlik, tekfir, katliam ve saldırılara sebep olur. Bu hadis uyarınca k&uuml;f&uuml;r ve hakaret edenler, bunun b&uuml;t&uuml;n sonu&ccedil;larına, kendileri yapmış gibi ortak olurlar.</p>\n\n<p>\n	İmam Rıza (a.s), İbrahim b. Ebi Mes&rsquo;ud&rsquo;a s&ouml;ylediği hadisinde, Ehlibeyt d&uuml;şmanlarının, kendileri hakkında hadis uydurma desiselerini ş&ouml;yle beyan eder:</p>\n\n<p>\n	&ldquo;Ey Ebi Mahmud&rsquo;un oğlu! Muhaliflerimiz, faziletlerimiz hakkında bir takım rivayetler d&uuml;zm&uuml;şlerdir ki bunlar &uuml;&ccedil; kısımdır:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Ğuluv (abartılı) rivayetler</li>\n	<li value=\"NaN\">\n		İ&ccedil;eriği, hakkımızda yetersiz ve eksik olan rivayetler</li>\n	<li value=\"NaN\">\n		D&uuml;şmanlarımıza hakaret eden rivayetler</li>\n</ol>\n\n<p>\n	Halk bizimle ilgili aşırıya ka&ccedil;an rivayetleri duyduğu zaman, taraftarlarımızı tekfir eder, onların bizi ilahlaştırdıklarını sanır, hakkımızda yetersiz ve eksiklik barındıran rivayetleri duyduklarında, onu kabul eder, d&uuml;şmanlarımızı k&ouml;t&uuml;leyen hadisleri duydukları zaman ise, bizi k&ouml;t&uuml;lerler. Allah-u Te&acirc;la ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;Allah&#39;tan başka &ccedil;ağırıp dua ettikleri şeylere s&ouml;vmeyin ki sonra bilgisizlikle onlar da Allah&#39;a s&ouml;verler&hellip;&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><strong><sup>[17]</sup></strong></sup></a></p>\n\n<p>\n	Ey Ebi Mahmud&rsquo;un oğlu! Halk sağa sola saptıklarında, sen bizim yolumuzu tut, doğrusu kim bizim yolumuzu takip ederse, biz onunlayız ve kim bizden ayrılırsa, ondan ayrıyız.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	Bazı rivayetler, Ehlibeyt muhaliflerinin hayatları ve yaptıkları hakkındadır. Bazısı da, kimi tarihi olaylara (doğru-yanlış) işaret etmenin yanında, sert bir tonla onlara k&uuml;f&uuml;r ve lanet i&ccedil;erir. İmam Rıza&rsquo;nın (a.s) maksadı bu ikinci kısımdır.</p>\n\n<p>\n	Ş&uuml;phesiz, İslam mezhepleri ve grupları arasındaki ikiliğin ana sebeplerinden biri, her mezhebin fanatik ve mutaassıp bazı taraftarının, diğer mezhebin inan&ccedil;ları aleyhine hakaret ve k&uuml;fr&uuml;d&uuml;r.</p>\n\n<p>\n	Esas nokta şu ki; bu konuda s&ouml;z ve fiil aynı olmalı. Bu konuda oturum ve kongreler d&uuml;zenlenmesi, i&ccedil;eriğinin mezhep mensuplarınca pratikte de tecelli etmesiyle faydalı olur. H&acirc;lbuki ger&ccedil;ek bazı durumlarda b&ouml;yle değil. Bazen halifeleri veya Ehlibeyti savunma ve benzeri bahanelerle yekdiğerinin mukaddesatına ihanet edilir. Bu durum İslam a&ccedil;ısından yanlış, İslam ve M&uuml;sl&uuml;manların ortak d&uuml;şmanlarının umut kaynağıdır.</p>\n\n<h3>\n	2- Tanınmamışlık</h3>\n\n<p>\n	İnsanın kabiliyetlerinden biri, araştırıcılık ve hakikat peşinde olma fıtratından kaynaklı, ger&ccedil;eklere ve maarife ulaşma imk&acirc;nıdır. Araştırmacı, fıtratın bu sesine olumlu cevap veren, her duyulan ve s&ouml;yleneni g&uuml;venilir şekilde araştırmadan kabul etmeyendir.</p>\n\n<p>\n	Halkın &ccedil;oğu araştırmazlar; başkalarının inancıyla ilgili h&uuml;k&uuml;mleri, duyumlara g&ouml;re şekillenir, dolayısıyla bir&ccedil;ok yerde hatalı h&uuml;k&uuml;m verirler. Bu da ikiliğin esas sebeplerindendir.</p>\n\n<p>\n	Emire&rsquo;l-M&uuml;minin Ali (a.s) ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;Halk, bilmediklerinin d&uuml;şmanıdır.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	Bir&ccedil;oğunun ger&ccedil;eklere olan garezinin sebebi, o ger&ccedil;eği doğru kavrayamamasıdır. Eğer doğru kavranırsa, hakikatin cazibesi onları kendine doğru cezbeder.</p>\n\n<p>\n	&Ouml;rneğin m&uuml;hre secde, Kur&rsquo;an ve tahriften korunmuş oluşu, namazdan sonra tekbir, Şia&rsquo;nın sahabe hakkındaki g&ouml;r&uuml;ş&uuml; ve tevess&uuml;l gibi konular doğru algılandığı zaman vahdet sebebidir, h&acirc;lbuki bu meseleler, Ehlis&uuml;nnet nezdinde şeffaflıktan yoksun olduğu ve yanlış algılandığı i&ccedil;in, &uuml;mmet arasında ikilik &ccedil;ıkaran etkenlere tebdil olmuştur.</p>\n\n<p>\n	Bu şekilde Şia&rsquo;nın bir&ccedil;oğu, Ehlis&uuml;nnetin Ehlibeyt ile arasının iyi olmadığını ve onlara muhalif olduğunu tasavvur ederek haklarında aşırılığa gider.</p>\n\n<p>\n	Ş&uuml;phesiz bu belirsizliğin giderilmesi y&ouml;n&uuml;nde yapılacak planlamanın, İslam &uuml;mmetinin birliği ve yakınlaşmasına fazlasıyla katkı sağlayacağı tecr&uuml;beyle sabittir.</p>\n\n<h3>\n	3- D&uuml;şmanların Komploları</h3>\n\n<p>\n	İslam &uuml;mmetinin iktidarının en &ouml;nemli etkeni, tevhid kelimesi (Allah&rsquo;tan başka ilah olmadığı) ve vahdet-i kelimedir. (s&ouml;z birliği) Onun i&ccedil;in d&uuml;şmanların zehirli oklarının &ccedil;oğu bu hedefe doğrulmuştur.</p>\n\n<p>\n	Amerika&rsquo;da yayınlanan &ldquo;Dini mezhepleri ayırmaya y&ouml;nelik planlar&rdquo; kitabında Amerikan merkezi istihbarat teşkilatının (CIA) eski şeflerinden Micheal Brandt ile yapılan uzun bir s&ouml;yleşiye yer verilmiştir. Bu s&ouml;yleşide Şia mezhebi ve Şiilere y&ouml;nelik projelere işaret etmiştir.</p>\n\n<p>\n	Kitabın bir b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Amerikan merkezi istihbarat teşkilatının (CIA) siyasi makamlarının katılımıyla ger&ccedil;ekleşen bir konferansta, Şia mezhebi &uuml;zerine daha fazla araştırma ve bu araştırmaların ışığında plan program yapmamız gerektiğini kararlaştırdık.</p>\n\n<p>\n	Bunun i&ccedil;in kırk milyon dolar b&uuml;t&ccedil;e ayırdık. Bu proje &uuml;&ccedil; aşamaya ayrıldı:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Bilgi ve istatistik toplama.</li>\n	<li value=\"NaN\">\n		Şia aleyhine propaganda ve diğer İslam mezhepleriyle arasında ihtilaf &ccedil;ıkarmak suretiyle kısa vadeli hedeflerin icrası.</li>\n	<li value=\"NaN\">\n		Bu mezhebin ortadan kaldırılması i&ccedil;in, projenin birinci aşamasına binaen d&uuml;nyanın bir&ccedil;ok yerine araştırmacılar g&ouml;ndererek aşağıdaki sorulara yanıt aranmasına y&ouml;nelik uzun vadeli hedeflerin icra edilmesi:</li>\n</ol>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		Şiiler d&uuml;nyanın hangi b&ouml;lgelerinde ve her b&ouml;lgede ne &ouml;l&ccedil;&uuml;de etkindirler?</li>\n	<li>\n		Şiilerin i&ccedil; ihtilafları ne şekilde tahrik edilebilir?</li>\n	<li>\n		Şiilerle S&uuml;nniler arasında nasıl ihtilaf yaratılıp bu ihtilaflardan yararlanılabilir?...&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></li>\n</ol>\n\n<h3>\n	4- D&uuml;şmanın G&uuml;c&uuml;n&uuml; Tahminde Yanılgı</h3>\n\n<p>\n	İslam &uuml;mmetinin ikiliğinin sebeplerinden biri de, d&uuml;şmanın g&uuml;&ccedil; ve iktidarına y&ouml;nelik ihtilaflı bakış a&ccedil;ısıdır.</p>\n\n<p>\n	İslam d&uuml;nyasının bir b&ouml;l&uuml;m&uuml;n&uuml;n, ortak d&uuml;şmanın g&uuml;c&uuml;n&uuml; g&ouml;z&uuml;nde b&uuml;y&uuml;tmesi, onların, İslam &uuml;mmetinin menfaat ve temel tutumlarını g&ouml;z ardı etmelerine ve d&uuml;şman kararg&acirc;hına yaklaşmalarına sebep oluyor. Buna karşılık aynı kanıda olmayanlar ve d&uuml;şmanın g&uuml;c&uuml;n&uuml; başka şekilde yorumlayanlar farklı bir yol izlerler.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;Hani Allah, r&uuml;yanda sana onların az olduğunu g&ouml;stermişti; &ccedil;ok g&ouml;sterseydi &uuml;rker, gevşerdiniz ve iş hususunda da &ccedil;ekişe kalkışırdınız. Fakat Allah sizi bundan kurtardı ve ş&uuml;phe yok ki o, g&ouml;n&uuml;llerdekini bilir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><strong><sup>[21]</sup></strong></sup></a></p>\n\n<p>\n	Şimdi a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir ki, bazı İslam &uuml;lkelerinin y&ouml;neticilerinin, emperyalist iktidarların g&uuml;c&uuml;n&uuml; tahmin yanılgıları ve bu iktidarların, g&uuml;&ccedil;lerinin &uuml;zerinde g&ouml;r&uuml;n&uuml;şleri, onları emperyalistlerin siyasetleriyle birlikte hareket etmeye ve İslam cumhuriyeti d&uuml;zeninin değerleriyle m&uuml;cadeleye s&uuml;r&uuml;klemiştir.</p>\n\n<p>\n	Eğer İslam cumhuriyetinin dış siyaset sorumluları, İran&rsquo;da tecr&uuml;be edilmiş olan, İslam d&uuml;şmanları her ne kadar askeri ve diğer konularda g&uuml;&ccedil;l&uuml; olsalar da, bu g&uuml;c&uuml;n İslam &uuml;mmetinin iman ve birliği karşısında hi&ccedil; bir şey yapamayacağı ger&ccedil;eğini M&uuml;sl&uuml;man devletlerin y&ouml;neticilerine anlatabilirlerse, &uuml;mmetin birliği ve tek ses olması y&ouml;n&uuml;nde b&uuml;y&uuml;k bir adım atmış olurlar.</p>\n\n<h3>\n	5- Bencillik Ve Kavmiyet&ccedil;ilik</h3>\n\n<p>\n	İnsanların ayrılık ve ikiliğinin &ouml;nemli fakt&ouml;rlerinden biri bencilliktir. Bencillik kişisel alanda insanı diğerleriyle iyi ilişkiler kurmaktan mahrum eder; sosyal ve uluslararası alanda ise grupların ve milletlerin birbirlerinden ayrılmasına ve ikiliğe sebep olur.</p>\n\n<p>\n	S&ouml;m&uuml;rgeci g&uuml;&ccedil;ler, M&uuml;sl&uuml;manları i&ccedil; meseleleri ve ırk&ccedil;ı &ccedil;ekişmelerle meşgul etmek i&ccedil;in b&uuml;y&uuml;k Osmanlı imparatorluğunu par&ccedil;alayarak her M&uuml;sl&uuml;man grubun, İslam &uuml;mmetinin &uuml;lke eksenli menfaat ve maslahatlarını kendi ırkının &ccedil;ıkarlarına tercih etmelerine, hatta bazen kendi menfaatlerini başka bir M&uuml;sl&uuml;man &uuml;lkeyle &ccedil;ekişmede g&ouml;rmelerine sebebiyet verdiler.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, Ahzab savaşına katılmayan bir kısım m&uuml;nafığın bahanesini ş&ouml;yle beyan ediyor:</p>\n\n<p>\n	&ldquo;Hani m&uuml;nafıklarla g&ouml;n&uuml;llerinde hastalık olanlar, Allah ve Peygamberi demişlerdi, bizi ancak aldattılar, vaatlerinde aldatıştan başka bir şey yok. Ve hani onların bir b&ouml;l&uuml;ğ&uuml;, ey Yesribliler demişti, burada durmanıza imk&acirc;n yok, d&ouml;n&uuml;n artık ve bir b&ouml;l&uuml;ğ&uuml; de Peygamberden, evlerimiz a&ccedil;ık, sağlam değil diye izin istemişti, h&acirc;lbuki evleri a&ccedil;ık değildi ve sağlamdı, onlar, ancak ka&ccedil;mayı diliyorlardı.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><strong><sup>[22]</sup></strong></sup></a></p>\n\n<p>\n	Bunların mantığında s&ouml;z konusu olan kendi evleridir; b&uuml;t&uuml;n şehrin emniyet ve maslahatı değil. H&acirc;lbuki İslam d&uuml;şmanlarının hedefi b&uuml;t&uuml;n şehrin yok edilişidir. Onlara g&ouml;re şehir, herkesin koruması gereken evlerden m&uuml;teşekkildir; herkesin sorumlu olup koruması gereken tek bir ev değil. Bu ise sosyal ve insani sorumluluktan ka&ccedil;mak demektir.</p>\n\n<p>\n	Şu an d&uuml;nya &ccedil;apında sınırlar kalkmakta, &uuml;lkeler ortak noktalarına &ouml;nem vermekte ve buna g&ouml;re birlikler şekillenmektedir. Bu durumda akli ve şer&rsquo;i zorunluluk, İslam &uuml;lkelerinin de bu esasa d&ouml;nmelerini ve &ldquo;evlerimiz mahremlerimizdir&rdquo; sloganı yerine, İslam &uuml;mmetinin menfaat ve maslahatlarını d&uuml;ş&uuml;nmelerini gerektirmektedir.</p>\n\n<p>\n	&Ouml;rneğin Sudan, yabancı M&uuml;sl&uuml;man yolculara vize muafiyeti uygulayarak yerinde bir girişimde bulunmuştur.</p>\n\n<h2>\n	Vahdetin Etkenleri</h2>\n\n<h3>\n	Ortak Noktalara Vurgu</h3>\n\n<p>\n	Bundan &ouml;nce tevhidi dinler ve mezhepler bağlamında Kur&rsquo;an&rsquo;ın mantığının, hak olanı kabule davetten sonra birliğe &ccedil;ağrı, uzlaşı ve ortak noktalara vurgu olduğuna işaret edildi.</p>\n\n<p>\n	Ş&uuml;phesiz M&uuml;sl&uuml;manlarla ehli kitap arasındaki benzer noktalar, hem sayı ve hem nitelik a&ccedil;ısından İslami mezhep takip&ccedil;ileriyle mukayese edilemez. İleride inan&ccedil; esaslarının yanında temel birka&ccedil; konuya da işaret edeceğiz:</p>\n\n<h3>\n	1- K&acirc;be</h3>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;K&acirc;be var olduğu s&uuml;rece din de payidar kalacaktır.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Ş&uuml;phesiz bu s&uuml;reklilik ve kaynaşma, &uuml;mmetin birliği ve b&uuml;t&uuml;nl&uuml;ğ&uuml; sayesindedir. Daha &uuml;st seviyede hac konusunda d&uuml;ş&uuml;n&uuml;l&uuml;rse, hacda toplanmak her ne kadar Cuma namazında toplanmak gibi zatında olmasa da, ana hedeflerinden biri olduğu kesindir.</p>\n\n<p>\n	Cuma namazı her hafta toplu bir ibadet yapmak, hac da M&uuml;sl&uuml;manların b&uuml;y&uuml;k bir toplantı ger&ccedil;ekleştirmek ve Allah&rsquo;a kulluk noktasında İslam &uuml;mmetinin birliği ve kaynaşmasını sağlamak amacıyla yapılır.</p>\n\n<p>\n	Yapılan her mescit Allah&rsquo;ın evi ve ibadetg&acirc;hıdır. Allah K&acirc;be&rsquo;nin faziletini her mescide verebilir. Hac konusu sırf ibadetsel bir konu olsa, d&uuml;nyanın &ccedil;eşitli noktalarından onca zahmet ve zorluklarla insanları bir mek&acirc;na toplamaya ne gerek var.</p>\n\n<p>\n	Ayrıca bu toplanmayı &ouml;zellikle vakfelerde belirli bir zamanla sınırlandırmak, namazın aksine kazasının bile olmaması, tayin edilmiş vakitte yerine getirilmezse bir dahaki seneye kadar beklenmesi, bu eşsiz merasimin d&uuml;zenlenmesindeki asıl hedefin g&ouml;r&uuml;şme, tanışma, imansal muhabbet ve kardeşlik bağı oluşturma, birbirinin durumunu anlama, &uuml;mmetin vahdeti ve k&uuml;f&uuml;r d&uuml;nyasının karşısında saf tutma olduğudur.</p>\n\n<p>\n	Nitekim Kureyşliler kendilerini &uuml;st&uuml;n g&ouml;rd&uuml;klerinden, arafatta vakfede ve meşaru&rsquo;l-harama harekette ayrı bir grup oluşturup diğer M&uuml;sl&uuml;manlardan ayrı bir yol se&ccedil;tikleri zaman bu işten menedildiler ve onlara diğer M&uuml;sl&uuml;manların arasına katılmaları ve gittikleri yolu kullanmaları emredildi.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	Bu y&uuml;zden M&uuml;sl&uuml;manların vahdet temellerinin sağlamlaştırılması, haccı g&ouml;sterişli kılma &ccedil;abası, &ouml;zellikle Şiilerin &ouml;ncekinden daha &ccedil;ok S&uuml;nnilerin cemaat ve Cuma namazlarına katılmaları ka&ccedil;ınılmazdır.</p>\n\n<p>\n	İsmet makamına sahip Ehlibeyt mektebini takip etmek, her ne kadar b&uuml;y&uuml;k bir y&uuml;k&uuml;ml&uuml;l&uuml;k ve dinin s&uuml;tunlarından biri olsa da, korunması sadece İslami vahdet ve ihtilaftan ka&ccedil;ınmakla m&uuml;mk&uuml;n olan dinin aslını ve ruhunu korumak, daha b&uuml;y&uuml;k bir y&uuml;k&uuml;ml&uuml;l&uuml;kt&uuml;r.</p>\n\n<h3>\n	2- Kur&rsquo;an</h3>\n\n<p>\n	İslam mezhepleri arasındaki temel ortak y&ouml;nlerden biri Kur&rsquo;an&rsquo;dır. Bunun sebebi, Kur&rsquo;an&rsquo;ın diğer semavi kitapların aksine tahriften korunmuş olması, b&uuml;t&uuml;n İslam mezheplerinin onu eksiksiz olarak kabul edip iman etmesidir.</p>\n\n<p>\n	Yalnız Kur&rsquo;an tek başına vahdet oluşturmak i&ccedil;in din d&acirc;hilinde verimli ve uygun değildir; zira İslami mezhep ve ekollerin her biri değişik itikatlarla ona tevess&uuml;l ediyorlar. Bu da onların arasında vahdeti sağlayamamıştır. Bunun i&ccedil;in beyanları belirleyici olan emin ve hatadan uzak m&uuml;fessirlere ihtiya&ccedil; vardır ki bunu da (Peygamber hari&ccedil;) 12 imamdan başkası iddia edemez. Nitekim Camia ziyaretinde ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&ldquo;Sizin velayetinizi kabul etmekle tevhid kelimesi tamama erer ve Allah&rsquo;ın nimeti b&uuml;y&uuml;r ve ayrılıklar birlikteliğe d&ouml;n&uuml;ş&uuml;r&hellip;&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n<p>\n	İslam &uuml;mmetinin vahdetinin oluşmasında Kur&rsquo;an&rsquo;ın verimliliği din haricinde ve d&uuml;nya istikbarının karşısında oluşudur; bu da iki yolla m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		Kur&rsquo;an&rsquo;a ortak imana vurgu</li>\n	<li>\n		Araştırma ve &ouml;ğretilerine amelde daha fazla &ouml;nem verilmesi</li>\n</ol>\n\n<h3>\n	3- Ramazan Ayı</h3>\n\n<p>\n	Oru&ccedil;, g&ouml;r&uuml;n&uuml;şte her ne kadar ferdi bir ibadet olsa da, aslında &ccedil;ok etkin sosyal bir boyuta sahiptir. M&uuml;barek Ramazan ayının evvelinden sonuna kadar d&uuml;nyanın her yerindeki her M&uuml;sl&uuml;manın her g&uuml;n belirlenmiş bir saatten &ouml;zel bir ana kadar imsak etmeleri, İslam d&uuml;nyasının gafletine rağmen, İslami vahdetin g&uuml;n&uuml;m&uuml;z d&uuml;nyasında tamamıyla anlaşılabilir en y&uuml;ce tezah&uuml;rlerindendir.</p>\n\n<p>\n	Ramazan ayının girişi ve Fıtır bayramı m&uuml;nasebetiyle İslam &uuml;lkeleri y&ouml;neticilerinin geniş tabanlı karşılıklı kutlamaları, bu ayda İslam &uuml;lkeleri arasında Kur&rsquo;an m&uuml;sabakalarının d&uuml;zenlenmesi, bu ayın İslam &uuml;mmetinin vahdet ayı olarak ilan edilmesi, İran İslam Cumhuriyeti&rsquo;nin &ccedil;eşitli &uuml;lkelerdeki el&ccedil;iliklerinin iftar merasimleri d&uuml;zenlemesi, k&uuml;lt&uuml;rel ve etkin şahsiyetlerin bu merasimlere &ccedil;ağrılması, diğer İslam &uuml;lkeleriyle daha fazla uyum adına Fıtır bayramı m&uuml;nasebetiyle tatil g&uuml;nlerinin &ccedil;oğalması, Kud&uuml;s g&uuml;n&uuml; y&uuml;r&uuml;y&uuml;ş&uuml;n&uuml;n bu &uuml;lkelerde d&uuml;zenlenmesi ve bunun gibi benzer m&uuml;nasebetler, m&uuml;barek Ramazan ayının sosyal boyutunun ihyası ve İslami vahdetin g&uuml;&ccedil;lendirilmesi y&ouml;n&uuml;nde yararlanılabilecek girişimlerdendir.</p>\n\n<h3>\n	4- Ehlibeyt Sevgisi</h3>\n\n<p>\n	Şia inancına g&ouml;re, M&uuml;sl&uuml;manların Peygamber&rsquo;in Ehlibeyti konusunda bir takım g&ouml;revleri vardır; bu g&ouml;revlerden birisi onları sevmektir ve bu sevgi dinin gerekliliklerindendir; bu sevgiden yoksun olan kimse M&uuml;sl&uuml;man değil ve necistir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<p>\n	Kur&rsquo;an&rsquo;da ş&ouml;yle buyrulur:</p>\n\n<p>\n	&ldquo;&hellip;De ki: Sizden, tebliğime karşılık bir &uuml;cret istemiyorum, istediğim, ancak yakınlarıma sevgidir&hellip;&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><strong><sup>[27]</sup></strong></sup></a></p>\n\n<p>\n	Ehlibeyti sevmenin gerekliliği, İslam mezhepleri mensuplarının t&uuml;m&uuml;n&uuml;n ortak paydasıdır. Bu husustaki iki yanlış kanı, bu konudan İslami vahdet y&ouml;n&uuml;nde doğru istifade etmeyi engelliyor.</p>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		Ehlibeyt mektebi mensuplarının bir&ccedil;oğu Ehlibeyti sevenlerin sadece Şiiler olduğunu sanıyorlar. Bu da k&ouml;t&uuml;mserlik ve hoşnutsuzluk sebebidir. H&acirc;lbuki Şiiler haricindekilerin Ehlibeytin faziletleri, menkıbeleri ve sevgilerinin gerekliliği hususunda yazdıkları ve &ccedil;ıkardıkları bir&ccedil;ok kitap vardır. Bunu bilmek Şiiler i&ccedil;in cezbedici ve yanlış anlamayı gidermede etkili bir adım olacaktır.</li>\n	<li>\n		Bu kanının karşısında, bazı S&uuml;nniler Şiilerin İmamları konusunda aşırıya gittikleri ve onları Allah veya Peygamber bildikleri y&ouml;n&uuml;ndedir. Şiilik davasına zahiren bağlı olanların b&ouml;ylesi yanlış ve sapkın inan&ccedil;larını b&uuml;t&uuml;n Şiilere nispet veriyorlar. Ş&uuml;phesiz s&ouml;m&uuml;rgeciliğe bağlı bir takım mahfiller tarafından desteklenen bu hatalı kanı, İslami vahdetin esasına b&uuml;y&uuml;k bir darbedir. İmam Ali&rsquo;den (a.s) İmam Hadi&rsquo;ye kadar b&uuml;t&uuml;n imamlar b&ouml;ylesi kişi ve gruplarla ve onların batıl inan&ccedil;larıyla karşılaştıklarında, en sert ve yoğun k&uuml;lt&uuml;rel m&uuml;cadeleyi onlara karşı g&ouml;steriyor, onların bahsi ge&ccedil;tiğinde lanet ve kaygılarını izhar edip, kanlarını mubah sayıp, halkı onlardan sakındırıyorlardı.</li>\n</ol>\n\n<p>\n	Şia imamları gulat gruplara karşı tutumunu hi&ccedil;bir mezhep mensubuna g&ouml;stermemiştir. &Ouml;rnek verecek olursak, İmam Sadık&rsquo;ın (a.s) yaranından birisi bu konuda sorduğu zaman o Hazret ş&ouml;yle cevap vermiştir:</p>\n\n<p>\n	&ldquo;Ey Sedir! kulağım, g&ouml;z&uuml;m, derim, etim, kanım ve sa&ccedil;ım onlardan (gulat) bizardır. Onlar benim ve babalarımın dini &uuml;zere değiller. Kıyamet g&uuml;n&uuml; onlarla bir araya gelmeyeceğiz ve Allah onlara gazap edecektir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<p>\n	Şia&rsquo;nın avam tabakasından bazılarının hareket ve işleri, &ouml;rneğin imamların kabirlerinde yapılan secdeler, onların adını anarken elleri semaya doğrultmak veya bazı meddahların farkında olmadan ya da bilerek ve tahrik olarak aşırıya ka&ccedil;an lakap ve unvanları dile getirmeleri, S&uuml;nni kesim nezdinde Şia&rsquo;nın ithamını g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	İmam Rıza (a.s), Ehlibeyt (a.s) hakkındaki ğuluv rivayetlerin, Şia&rsquo;nın adını k&ouml;t&uuml;ye &ccedil;ıkarmak ve onları imamları ilah edinmekle itham etmek i&ccedil;in, d&uuml;şmanların uydurduğuna inanıyor.</p>\n\n<h3>\n	Ortak D&uuml;şman</h3>\n\n<p>\n	Kişi ve gruplar arasında vahdet oluşturmanın etkenlerinden biri de, ortak d&uuml;şmana inanma duygusudur.</p>\n\n<p>\n	D&uuml;şman bazen birka&ccedil; grup veya &uuml;lkeye bazen de her iki grup ve millet i&ccedil;in mukaddes olan bir noktaya saldırır. B&ouml;yle bir d&uuml;şmanın varlığı her iki durumda saldırıya maruz kalan halkın vahdet ve bağlılık ortamını hazırlar. Ortak d&uuml;şmanın varlığı her ne kadar iki grubun ihtilaf ve &ccedil;ekişmelerini k&ouml;kten bertaraf etmese de, ayrılıkların azalması, işbirliği ve yardımlaşmalarında ciddi bir etkisi olur.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;M&uuml;nafıklık edenleri de a&ccedil;ığa vurmayı murad etmişti. Onlara, gelin, Allah yolunda savaşın yahut da onları defedin deyince, savaşmayı bilseydik elbette size uyardık dediler. H&acirc;lbuki onlar, o g&uuml;n imandan ziyade k&uuml;fre yakındılar. &Ouml;zlerinde olmayanı s&ouml;ze getiriyorlardı. Onların b&uuml;t&uuml;n gizlediklerini Allah bilir.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><strong><sup>[29]</sup></strong></sup></a></p>\n\n<p>\n	M&uuml;sl&uuml;manlardan bazısı (İbn-i Abbas&rsquo;ın dediğine g&ouml;re Abdullah b. Amr b. Hizam idi) Abdullah b. Ubeyy b. Selul ve yaranının, M&uuml;sl&uuml;manların Uhud&rsquo;a hareket g&uuml;zerg&acirc;hında İslam ordusundan ayrılıp Medine&rsquo;ye d&ouml;nmeye karar verdiklerini g&ouml;r&uuml;nce ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Gelin Allah i&ccedil;in O&rsquo;nun yolunda savaşın; en azından vatanınız ve yakınlarınızı tehdit eden tehlikenin karşısında durun.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a></p>\n\n<p>\n	Abdullah b. Ubeyy, Medine&rsquo;de kalıp şehri savunma &ouml;nerisinin Peygamber (s.a.a) tarafından kabul edilmemesi bahanesiyle, yaklaşık 300 kişilik d&uuml;ş&uuml;ndeşiyle İslam ordusundan ayrıldılar. H&acirc;lbuki Kureyşliler Medine&rsquo;yi hedeflemişlerdi ve o şehir onda mukim olan kabilelerin ortak yaşam alanıydı ve aklın h&uuml;km&uuml;ne g&ouml;re hepsinin ihtilafları ve c&uuml;zi hoşnutsuzlukları bir kenara bırakmaları ve şehri savunup ortak d&uuml;şman tehlikesini defetmeleri gerekirdi.</p>\n\n<p>\n	Şimdi de İslam d&uuml;nyası ortak ve tehlikeli d&uuml;şmanlarla karşı karşıyadır. Akıl ve din onların karşısında vahdeti gerektirmektedir.</p>\n\n<p>\n	İmam Humeyni bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bug&uuml;n &ouml;yle bir g&uuml;nd&uuml;r ki, b&uuml;t&uuml;n İslam toplumları, İslam&rsquo;ın &ouml;z&uuml;n&uuml; ortadan kaldırmak isteyen şeytani g&uuml;&ccedil;lerle karşı karşıyadır. Bu g&uuml;&ccedil;ler, İslam&rsquo;ın kendileri i&ccedil;in bir tehlike olduğunun idrakine varmışlar. Onlar i&ccedil;in tehlike olan şey, M&uuml;sl&uuml;man milletlerin vahdetidir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	Bu konudaki esas mesele, bu d&uuml;şmanlığın varlığını algılamaktır. İslam &uuml;mmetinin vahdetini b&ouml;ylesi ortak bir d&uuml;şmanın etkilemesine izin vermek, İslam devletleri ve halklarının, o tehlikeyi doğru anlama ve değerlendirmeden yoksun olduklarından kaynaklıdır.</p>\n\n<h3>\n	Aşırı Gruplarla M&uuml;cadele</h3>\n\n<p>\n	Toplumlar ve devletler arasında her zaman ortak taleplere oranla, halkın ekseriyetinden daha fazla talepleri olan kişi ve gruplar vardır.</p>\n\n<p>\n	Genellikle halkın &ccedil;oğunluğu, siyasi ve sosyal bir&ccedil;ok ger&ccedil;ekleri dengeleme hususunda beklentilerini ayarlar ve orta yolda karar kılarlar. H&acirc;lbuki bu gruplar beklentilerini, mevcut ger&ccedil;eklerin kabiliyet ve kapasitesini fazlasıyla aşacak şekilde oluşturuyorlar. Bazen aşırı ve zorlama hareketleriyle toplumu ıstırap, g&uuml;vensizlik ve bozgunculuğa maruz bırakırlar.</p>\n\n<p>\n	M&uuml;slim b. Haccac Ebu Hureyre&rsquo;den, o da Peygamber&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;Kim itaatin dışına &ccedil;ıkıp cemaatten ayrılır ve &ouml;l&uuml;rse, cahiliyet &uuml;zere &ouml;lm&uuml;ş olur ve kim me&ccedil;hul bir sancağın altında savaşır, yakınları ve kabilesi i&ccedil;in hiddetlenir veya akrabalık taassubuna davet eder ya da ona yardım edip &ouml;l&uuml;rse, yine cahiliyet &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş olur; kim &uuml;mmetime karşı ayaklanır, iyi k&ouml;t&uuml; demeden &ouml;ld&uuml;r&uuml;r, m&uuml;minlerinden el &ccedil;ekmez ve onlarla yaptığı anlaşmalara vefa etmez ise, benden değildir ve ben de onlardan değilim.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<p>\n	Yine M&uuml;slim, Arfece&rsquo;den rivayet ediyor ki Peygamber&rsquo;den duydum ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Gelecekte kargaşalar &ccedil;ıkacak. Her kim bu &uuml;mmetin birlik ve beraberliğini bozmak isterse, kim olur olsun kılı&ccedil;tan ge&ccedil;irin.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a></p>\n\n<p>\n	Hz. Ali (a.s) zamanında ortaya &ccedil;ıkan bu aşırı grupların &ouml;rneği Nehrevan Haricileriydi. Onlar Sıffin savaşının ortasında o Hazretin zafer emareleri aşik&acirc;r olmuşken Amr b. As&rsquo;ın hileleriyle Muaviye ile hakemiyeti kabule zorladılar. O Hazretin kabul etmesinden sonra da ısrarla o anlaşmayı bozmasını istediler ve o Hazretten olumsuz cevap alınca muhalefet bayrağını a&ccedil;ıp d&uuml;şmanlıklarını artırdılar ve sonunda Nehrevan savaşını başlatıp onca musibetlere sebep oldular. Ali (a.s) onların fitnesini bertaraf etmek i&ccedil;in &ccedil;oğunu kılı&ccedil;tan ge&ccedil;irdi.</p>\n\n<p>\n	Bug&uuml;n de &ccedil;eşitli şekil ve sloganlarla d&uuml;şmanın değirmenine su taşıyan ve aynı şeytani hedefleri takip eden ve her g&uuml;n bir yerde İslam &uuml;mmeti arasında nifak tohumları eken kişi ve gruplar mevcuttur.</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phesiz İslam &uuml;mmetinin akıllı m&uuml;cadelesi, onların fitne ve &ccedil;abalarını sonu&ccedil;suz bırakacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Allame Tabatabai ş&ouml;yle der: Beşerin hayatında ihtilaf iki t&uuml;rl&uuml;d&uuml;r:</p>\n\n		<p>\n			a- G&uuml;nl&uuml;k hayattaki meseleler ve birbirlerinin haklarına ger&ccedil;ekleşen saldırılar. Peygamberler bu t&uuml;r ihtilaflarda beşer arasında hakemlik yapmak i&ccedil;in geldiler.</p>\n\n		<p>\n			b- Alimler ve din &ouml;nderleri vasıtasıyla ortaya &ccedil;ıkan usul, furu&rsquo; ve ilahi dinin maariflerindeki ihtilaflar. Allame Tabatabai, el-Mizan, Kum, c. 10, s. 31-32.</p>\n\n		<p>\n			Ş&uuml;phe yok ki, bir topluluk arasında peygamber zuhur etmesi, esasen kendi başına ihtilaf ve ikilik &ccedil;ıkmasının kaynağıdır; kimileri ona doğru y&ouml;nelir, kimileri de k&uuml;fre saparlardı.</p>\n\n		<p>\n			Merhum Allame yaptığı taksimatta bu t&uuml;r ihtilafa işaret etmiyor.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Sadruddin Muhammed Şirazi, el-Esfaru&rsquo;l erbaa, c. 2, s. 204-209.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> &ldquo;Ş&uuml;phe yok ki Allah, kendisine eş tanıyanları yarlıgamaz, ondan başka dilediğinin b&uuml;t&uuml;n su&ccedil;larını yarlıgar ve kim Allah&#39;a eş tanırsa ger&ccedil;ekten de b&uuml;y&uuml;k bir iftirada bulunmuş, pek b&uuml;y&uuml;k bir su&ccedil; işlemiştir.&rdquo; Nisa, 48</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> &ldquo;Onlar, &ouml;yle kişilerdir ki Allah&#39;ı ve peygamberlerini ink&acirc;r eder, Allah&#39;la peygamberlerinin arasını ayırmak isterler ve bazısına inandık, bazısına inanmadık derler ve imanla k&uuml;f&uuml;r arasında bir yol tutmak isterler.&rdquo; Nisa, 150</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Bakara, 285.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Al-i İmran, 64.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Şubber, Seyyid Abdullah, el-Ahlak, c. 5, s. 96.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Hasan Hasanzade Amuli, Hezar-o Yek Nukte, Tahran 1372, c. 1, s. 153, Nukte 139.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Mucadele, 22.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Vesailu&rsquo;ş-Şia, c. 8, &ldquo;Ebvabu Ahkami&rsquo;l-Aşere&rdquo;, Bab 1, s. 398, h. 1.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Vesailu&rsquo;ş-Şia, c. 8, Ebvabu Ahkami&rsquo;l-Aşere, Bab 1, s. 398, h. 2.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Muhammed b. Ali Erdebili, Camiu&rsquo;r-Ruvat, c. 2, s. 241.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> &nbsp;age., s. 399, h. 3.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> En&rsquo;am, 108.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Vesailu&rsquo;ş-Şia, c. 16, s. 254.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Muhammed H&uuml;seyin Tabatabai, el-Mizan, Tahran 1390, c. 7, s. 343.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> En&rsquo;am, 108.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Muhammed b. Ali b. Huseyn Babeveyh Kumi, Uyunu Ahbari&rsquo;r-Rıza, Beyrut 1404, c. 2, s. 272.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Nehcu&rsquo;l-Belaga, 172. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Cumhuriy-i İslami Gazetesinin 05.03.1383 tarih, 7203 sayı ve 16. sayfasından alıntı.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Enfal, 43.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> Ahzab, 12-13.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> Vesailu&rsquo;ş-Şia, Tahran, c. 8, s. 14.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> &ldquo;Sonra insanların, hep birden Arafat&#39;tan d&ouml;nd&uuml;ğ&uuml; yerden siz de d&ouml;n&uuml;n, Allah&#39;tan bağışlanma dileyin. Ş&uuml;phe yok ki Allah su&ccedil;ları &ouml;rter, rah&icirc;mdir.&rdquo; Bakara, 199.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Ravzetu&rsquo;l-Muttakin, c. 5, s. 495-496.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> Mustenedu&rsquo;ş-Şia, c. 6, s. 270; Cevahiru&rsquo;l-Kelam, c. 39, s. 32; Tahriru&rsquo;l-Vesile, c. 1, s. 118.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> Şura, 23.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Usulu Kafi, c. 1, s. 269.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Al-i İmran, 167.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> Nasır Mekarim Şirazi, Tefsir-i Numune, Tahran 1372, c. 3, s. 167.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Sahife-i Nur, c. 13, s. 45-46.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Sahih-i M&uuml;slim, Nevevi Şerhi, Beyrut, c. 12; Kitabu&rsquo;l-İmare, s. 238, 239, h. 848.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Sahih-i M&uuml;slim, Nevevi şerhi, c. 12; Kitabu&rsquo;l-İmare, s. 241, h. 1852.</p>\n	</div>\n</div>','İslami Birlik Ve Dayanışma','','publish','closed','open','','islami-birlik-ve-dayanisma','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3121',0,'post','',0),(3122,1,'2020-05-08 13:18:51','2020-05-08 10:18:51','<p>\n	&nbsp;</p>\n\n<h2>\n	&Ccedil;ocuk Egitiminde Ailenin &Ouml;nemi</h2>\n\n<p>\n	&nbsp;&ldquo;Eğitim anne dizinde başlar; her s&ouml;ylenen s&ouml;zc&uuml;k, &ccedil;ocuğun kişiliğine konan bir tuğladır.&rdquo;&zwnj;</p>\n\n<p>\n	Ailenin &ouml;nemli işlevlerinden biri de &ccedil;ocuğunu eğitme işlevidir. Her aile bu işlevini karşılamak zorundadır. Bu aynı zamanda herkes i&ccedil;in toplumsal bir g&ouml;revdir. Sağlıklı toplumların oluşmasının ilk basamağı ailede atılır.</p>\n\n<p>\n	Toplum olarak kalkınmak i&ccedil;in; sağlıklı d&uuml;ş&uuml;nen, soran, sorgulayan, araştıran, sorumluluk sahibi gibi bir &ccedil;ok olumlu &ouml;zelliklere sahip bireylerin yetişmesinin temeli ailede atılır. Aile &ccedil;ocuğa ilk eğitimin verildiği yerdir. Her şeyden &ouml;nce aile, bir okul &ouml;ncesi eğitim kurumu olarak kabul edilir. &Ccedil;ocuk okula başladıktan sonra, ailenin bu işlevinin bir kısmını eğitim kurumları &uuml;stlenmektedir. Ancak aile, hi&ccedil;bir zaman &ccedil;ocuğun eğitiminden kendini b&uuml;t&uuml;n&uuml;yle soyutlamış olamaz &Ccedil;ocuk, okul hayatına başladığında da aile, &ccedil;ocuğun eğitimi konusunda ona yol g&ouml;stermek, onu y&ouml;nlendirmek, okulla s&uuml;rekli iletişim halinde olmak zorundadır. Bunun i&ccedil;in okullarda bazı &ouml;rg&uuml;tler (okul-aile birlikleri gibi) kurulmaktadır (Ancak veli-&ouml;ğretmen g&ouml;r&uuml;şmelerinin sağlıklı ve işlevsel olmadığı g&ouml;r&uuml;lmektedir). Bu &ouml;rg&uuml;tlerde, &ouml;ğretmen ailenin desteğini almak i&ccedil;in onlarla iyi ilişkiler kurmalı, &ccedil;ocuk hakkında bilgilenmeli ve kendi &ccedil;alışmaları hakkında velileri bilgilendirmelidirler .Yani bu t&uuml;r toplantılar, veli-&ouml;ğretmen arasında bir diyalog kurmaya y&ouml;nelik olmalıdır.</p>\n\n<p>\n	Toplumu oluşturan en k&uuml;&ccedil;&uuml;k sosyal kurum aile olduğuna g&ouml;re sağlıklı toplumların oluşması a&ccedil;ısından &ccedil;ocuğun eğitimiyle ilgili olarak ailenin izlediği yol &ccedil;ok &ouml;nemlidir . Her aile, bir okuldur. Anne babalar ise o okulun hem &ouml;ğrencisi hem de &ouml;ğretmenidir. Ailenin &ccedil;ocuk eğitimine ilişkin anlayışı, i&ccedil;erisinde yaşadığı toplumun k&uuml;lt&uuml;r&uuml;ne ve normlarına g&ouml;re değişmektedir. Ailenin eğitsel ortamı, &ouml;ğrencinin okulda &ouml;ğrendiklerini ya pekiştirici yada k&ouml;reltici bir &ouml;zelliğe sahiptir.&Ccedil;ocuğun ailede &ouml;ğrendikleriyle okulda &ouml;ğrendikleri birbirini destekleyici nitelikte olmalıdır. B&ouml;yle bir paralellik sonucunda &ouml;ğrencinin okulda &ouml;ğrendikleri pekişebilir. Aksi durumda &ouml;ğrenilenler k&ouml;relebilir.</p>\n\n<p>\n	Ana-babalar, kendilerini &ccedil;ocuklarının okul yaşamlarının bir par&ccedil;ası olarak hissettiklerinde eğitime daha &ccedil;ok değer verirler.Aile tarafından &ouml;ğrenmeye ve başarılı olmaya g&uuml;d&uuml;lenir, aaaalerinde kılavuzluk edilir, &ccedil;alışma ortamı sağlanan, &ccedil;alışmanın yanında eğlenmeyi de i&ccedil;eren bir &ccedil;alışma programı hazırlanan, d&uuml;ş&uuml;ncelerine saygı g&ouml;sterilerek fikirlerini a&ccedil;ık&ccedil;a s&ouml;ylemeye ve b&ouml;ylece yaratıcılığa teşvik edilen &ccedil;ocuğun &ouml;ğrenmeyi ger&ccedil;ekleştirmesi daha kolay olacaktır. B&ouml;yle bir ortam &ccedil;ocuğun kişilik gelişiminde de &ouml;nemli bir rol oynayacak, toplum i&ccedil;inde daha rahat bir yer edinmesini sağlayacaktır. Aksi durumda ise, anne-baba tarafından desteklenmeyen, rehberlik yapılmayan her koşulda &ccedil;ocuktan &ccedil;alışması istenen (&ccedil;ocuk başarısız olarak nitelendirilemez, başarısızlığına yol a&ccedil;an etkenler araştırılıp d&uuml;zeltilmeli) ve her şekilde &ccedil;alışabileceğine inanan, eğlenmenin de bir gereksinim olduğunu g&ouml;z ardı eden, merak ve ihtiya&ccedil;larından &ouml;t&uuml;r&uuml; utan&ccedil; duyması sağlanan bir &ccedil;ocuğun &ouml;ğrenmesinden s&ouml;z etmek &ccedil;ok g&uuml;&ccedil;t&uuml;r.Ana-baba &ccedil;ocuğun en uzun s&uuml;re ve en yakın etkileşimde bulunduğu kişilerdir. &Ouml;zellikle anneler &ccedil;ocukların eğitiminde son derece etkilidirler. Anne-babaların eğitim d&uuml;zeylerinin alt d&uuml;zeyde olması onların &ccedil;ocuklarına gerekse okuldan beklenen akademik katkılara yeterince cevap verememelerine yol a&ccedil;maktadır. Ailenin &ccedil;ocuğun gelişimine ilişkin değerlendirmelerini &ouml;ğretmenlerle paylaşmaları gerekir. &Ouml;ğrenci, veli ve &ouml;ğretmen arasındaki olumlu bir iletişim ancak &ouml;ğrencinin gelişimini tartışarak, problemleri ve gereksinimlerini belirleyerek sağlanabilir. Bu iletişimi sağlamanın en &ouml;nemli kaynağı da sağlıklı ve işlevsel okul-aile toplantılarıdır.&Ouml;ğrenci ve velilerin aktif olarak eğitimin her aşamasında yer almaları &ouml;zellikle de &ouml;ğrencilerin kendilerini ilgilendiren konularda katılımı &ouml;ğrenci merkezli eğitimin ve de daha da &ouml;nemlisi demokrasinin gereğidir .&Ouml;ğretmen, velilerle her zaman iletişim halinde olmak istediğini belirtmelidir. &Ccedil;ocukların okul başarısı i&ccedil;in gerek duyduğu desteği birlikte &ccedil;alışmaya bağlı olduğu konusunda veliyi ikna etmelidir. &Ouml;ğretmen veliyi okuldan uzak tutmamalı, okulun bir par&ccedil;ası yapmalıdır. Veliler, okulda ne olup bittiğini anladığında, g&uuml;venlerinin artmasına ve kendilerini okulla ilişkilerinde daha rahat hissederler. Bu &ccedil;alışmalar i&ccedil;in aşağıdaki etkinlikler planlanabilir:</p>\n\n<p>\n	Aile &ouml;ğretmen toplantıları</p>\n\n<p>\n	Ev ziyaretleri</p>\n\n<p>\n	Telefonla iletişim</p>\n\n<p>\n	İletişim defterleri</p>\n\n<p>\n	Belli aralıklarla &ccedil;ocukların ve ailelerin gelişimlerine ve ihtiya&ccedil;larına uygun bilgi ve broş&uuml;rler hazırlama</p>\n\n<p>\n	Bu &ccedil;alışmalar, ailelerin aktif katılımını &ouml;n plana &ccedil;ıkaran &ccedil;alışmalardır. Ama&ccedil;, ailelerin okul ve sınıf ortamlarını tanımaları, bu konularda bilgilendirilmeleri ve kendi rolleri, neler yapabilecekleri konusunda ipu&ccedil;ları almalarıdır. Ailelerin evde ve okulda &ccedil;ocuklarıyla tutarlı bir bi&ccedil;imde etkileşim i&ccedil;inde olmaları ve ev-okul tutarlılığı a&ccedil;ısından da bu &ccedil;alışmalar &ouml;nem kazanmaktadır. Okulun ilk yıllarından itibaren, ailelerin katılımı ile &ccedil;ocukların okul ortamında kazandıkları becerilerin ev ortamında pekiştirilmesi ve geliştirilmesi, okul-ev tutarlılığının sağlanması ve ailelerin okul ortamının etkili bir &ouml;ğesi haline gelebilmesi bug&uuml;n eğitim s&uuml;recinin temel hedeflerinden biridir.</p>\n\n<p>\n	T&uuml;rkiye&rsquo;de demokrasi ve insan haklarının yaşama d&ouml;n&uuml;şt&uuml;r&uuml;lmesi i&ccedil;in aile odaklı eğitim &ccedil;alışmaları s&uuml;rd&uuml;r&uuml;lmelidir. Toplumsal yaşamın her alanında demokratik, laik, sosyal hukuk devletinin geliştirilmesi doğrultusunda, ailenin demokrasi ve insan hakları d&uuml;ş&uuml;ncesini ve uygulamasını &uuml;reten kurum olarak işlevsellik kazanması sağlanmalıdır.</p>\n\n<p>\n	Her &ccedil;ocuğun ailesinden alacağı temel bilgiler, onun gelecekteki başarısını belirler.</p>','Çocuk Egitiminde Ailenin Önemi','','publish','closed','open','','cocuk-egitiminde-ailenin-onemi','','','2020-05-08 13:18:51','2020-05-08 10:18:51','',0,'http://islamex.com/?p=3122',0,'post','',0),(3123,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	İyi bir annenin ilk etapta g&ouml;ze &ccedil;arpan, se&ccedil;kin bazı vasıfları vardır. Bunların inanan her insanda olması g&uuml;zeldir fakat annelerin bu &ouml;zellikleri&nbsp; &ccedil;ocukları &uuml;zerinde de tesir edeceğinden dolayı, bu &ouml;zelliklerin onlarda bulunması &ccedil;ok daha &ouml;nemlidir. Zira anneler &ccedil;ocukları &uuml;zerinde b&uuml;y&uuml;k bir tesir g&uuml;c&uuml;ne sahiptir. Bir bebek d&uuml;nyaya geldiğinde dış d&uuml;nya hakkında hi&ccedil;bir g&ouml;r&uuml;ş&uuml;, deneyimi yokken; hayata, dış d&uuml;nyaya bakış a&ccedil;ısı b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de annesi vasıtasıyla şekillenecektir. Davranışı, tavırları, ister dini y&ouml;nl&uuml; olsun ister farklı y&ouml;nlerdeki d&uuml;ş&uuml;nce yapısı, olaylara bakış a&ccedil;ısı, hayatında hedeflediği şeyler annesinden aldıkları ile şekillenecek, gelişecektir. Birey er-ge&ccedil; olgunlaşacak, kendine &ouml;zg&uuml; d&uuml;ş&uuml;nceleri olsa bile yolun başında kendisine verilenler kafasının i&ccedil;inde s&uuml;rekli ve sağlam bir bi&ccedil;imde yer edecektir.</p>\n\n<p>\n	Vasıflarıyla anne &ccedil;ocukları i&ccedil;in &ouml;rnek alınacak birisi olmalıdır. Anne &ccedil;ocuk i&ccedil;in &ccedil;ocukluk d&ouml;nemi boyunca dikkate alıp, s&ouml;z&uuml;n&uuml; dinlediği, s&ouml;yledikleri karşısında ihtiram g&ouml;sterdiği&nbsp; en &ouml;nemli şahıs konumundadır. Annenin alışkanlıkları, tavır ve davranışları &ccedil;ocuk i&ccedil;in bir model haline gelecektir. &Ccedil;ocuk annesinde neyi g&ouml;zlemlerse; ister bu annenin en g&ouml;ze &ccedil;arpan alışkınlıkları olsun, ister g&ouml;rg&uuml; ve terbiyesi, akrabalık ilişkileri hatta ve hatta parayı harcama şekli bile &ccedil;ocuğun karakteri &uuml;zerine etkiyecektir. Bir anne &ccedil;ocuğu i&ccedil;in y&uuml;z tane &ouml;ğretmenden daha etkilidir. Annenin duygusal anlamda g&uuml;&ccedil;l&uuml; ve zayıf olması &ccedil;ocuk i&ccedil;in bir &ouml;rnek teşkil edip, yıllarca onun davranışlarının uygun olup olmadığını bilip bilmemesine rağmen takip&ccedil;isi olacaktır. Bazı insanlar annelerinin yolunun yanlış olduklarını bildikleri yerlerde bile yaşamlarında onların izlerinden gittiklerini s&ouml;ylerler. Bu &ccedil;oğunlukla farkında olunmayan bir etki gibidir, bu etkide kişinin farkında olmaksızın hayatında o insanın yolundan gitmesini sağlar. Bu t&uuml;r annelerin &ccedil;ocukları i&ccedil;in ileriye d&ouml;n&uuml;k iyi bir &ouml;rnek olmaları a&ccedil;ısından &ouml;nemli bir sorumlulukları vardır. Bu &ccedil;ok zor ve hatta imkansız bir işmiş gibi g&ouml;z&uuml;kebilir. Bir&ccedil;ok anne s&uuml;rekli haşır neşir oldukları aileleri i&ccedil;inde bile istisnasız m&uuml;kemmele yakın bir şekilde hareket etmenin b&uuml;y&uuml;k bir y&uuml;k olduğunu d&uuml;ş&uuml;n&uuml;rler. Fakat bu anneler i&ccedil;in iyi bir nefis tezkiytesi imkanını sunmaktadır da. Anne &ccedil;ocuğu i&ccedil;in kendi alışkanlıklarını adım adım d&uuml;zelttik&ccedil;e, bu ger&ccedil;ek bir inkılaba, kemale doğru ilerlemeye &ouml;nc&uuml;l&uuml;k edecektir. İslam annelerden imkansız olanı ger&ccedil;ekleştirmelerini istemiyor, istediği davranış a&ccedil;ısından uygun hareket edebilen, &ccedil;ocukları i&ccedil;in &ouml;rnek bir model olma g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;d&uuml;r.</p>\n\n<p>\n	İyi bir anne i&ccedil;in bir&ccedil;ok nitelik bulunmasına rağmen; bu &ouml;zelliklerden &uuml;zerinde durulup, vurgulanması gerekenlerden sadece bir ka&ccedil;ı se&ccedil;ildi. Bu se&ccedil;ilen &ouml;zellikler ise; diğerlerini de i&ccedil;ine alacak şekilde kapsamlıdırlar.</p>\n\n<h2>\n	1.Allah&rsquo;a Karşı G&ouml;revinin Bilincinde Olması:</h2>\n\n<p>\n	İyi bir anne &ccedil;ocuğunun Allah&rsquo;ın ona bahşettiği bir emanet olduğunun bilincinde olmalıdır. İmam Zeynel Abidin as. Risaletul Hucec &lsquo;de ş&ouml;yle buyuruyor;</p>\n\n<p>\n	&ldquo;<strong>Sizler size emanet edilenden dolayı sorumlusunuz.&rdquo;</strong>&zwnj;&nbsp;&Ccedil;ocuğu ciddi bir sorumluluk duygusu ile yetiştirip, b&uuml;y&uuml;tmesi annenin kendisine verilen emanete riayet etmesidir. Annenin g&ouml;revini m&uuml;mk&uuml;n olay en iyi şekilde yerine getirmesinde, Allah&rsquo;ın kendisine bahşettiği fiziksel ve duygusal &ouml;zellikleri yardımcı olacaktır.</p>\n\n<p>\n	&nbsp;Takvası ve Allah&rsquo;a karşı g&ouml;revinin bilincinde olması, ona &ccedil;ocuğu konusundaki g&ouml;revinide hatırlatacak iki &ouml;nemli unsurdur ve bu iki &ouml;zellik aracılığıyla &ccedil;ocuğu yetiştirmek konusundaki ağır g&ouml;rev ve bu g&ouml;revin m&uuml;kafatı hakkındaki ş&uuml;pheleri giderilmektedir. Bu &ouml;zelliklere haiz olmadan yolu kaybetmesi, hayal kırıklığına uğraması ve miskinleşmesi kolay birşekilde ger&ccedil;ekleşecektir. Allah rızası i&ccedil;in &ccedil;ocuğunu iyi bir şekilde yetiştirmek gibi y&uuml;ze bir amacı olan anne, &ccedil;ocuğunu Allah&rsquo;a yakışır bir kul olacak şekilde yetiştirmeyi deneyecektir. M&uuml;kafatını yalnızca yaratıcısından uman anne, yaptıklarının g&ouml;r&uuml;ld&uuml;ğ&uuml;n&uuml;, kaydedildiğini ve karşılığını alacağını bilmektedir. Ve bu bilinci &ccedil;ocuğunu iyi bir şekilde yetiştirmesi i&ccedil;in iyi bir motivasyon aracı olarak kullanacaktır. Bu &ouml;zelliği ayrıca &ccedil;ocuğa karşı aşırı şiddet kullanmada, ona haksızlık etmede iyi bir caydırıcı rol&uuml; g&ouml;recektir.</p>\n\n<p>\n	Takva m&uuml;minin değer ve kıymeti a&ccedil;ısından ayırt edici en &ouml;nemli etkendir. Kuranı Kerim bir &ccedil;ok ayette takvalı olmaya teşvik etmekte ve takvalı olan insanları &ouml;vmektedir.</p>\n\n<p>\n	&nbsp;&ldquo;Ş&uuml;phesiz Allah katında sizin en &uuml;st&uuml;n olanınız, takvaca en ileride olanınızdır.&rdquo;&zwnj; (Hucurat 13)</p>\n\n<p>\n	&ldquo; Doğruyu getiren ve doğrulayanlara gelince; işte onlar muttaki (takva sahibi) olanlardır. Rableri karşısında dileyecekleri her şey onlarındır.İşte bu ihsanda bulunanların &ouml;d&uuml;l&uuml;d&uuml;r. (Z&uuml;mer 33 &ndash; 34)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali as. Buyuruyor ki; &ldquo;G&uuml;zel ahlakta en y&uuml;ce derece takvayı elde etmektir.&rdquo;&zwnj; Takva Allah&rsquo;ın yasakladığı t&uuml;m sınırlara karşı inananın yapmaya imkanı olduğu halde kendisini Allah&rsquo;ın razı olmadığı şeyden alıkoyan i&ccedil;ten gelen engelleyici g&uuml;c&uuml; ve bu g&uuml;&ccedil; aracılığıyla kendine hakim olması olarak tanımlanır. Bu dini emirlere teslim olmayı sağlayan kesin bir karar olup, m&uuml;mine Allah&rsquo;a karşı g&ouml;revini s&uuml;rekli yad etmesini sağlayan bir kuvvettir.</p>\n\n<p>\n	Takva sahibi bir anne, m&uuml;sl&uuml;man bir anne olmanın getirdiği sorumluluklarında bilincindedir. O Allah&rsquo;tan gelen mesaja inanıp, &ccedil;ocuğunu O&rsquo;na layık şekilde yetiştirmek i&ccedil;in &ccedil;aba sarfedecektir. Bir anne olarak karşı karşıya kaldığı problemlerin bir anlamda Allah&rsquo;ın razılığını elde etmenin bir fırsatı olduğunu bildiği i&ccedil;in, karşılaştığı sorunlar kendisini yıkmayacak ve b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;lerde rahatsız etmeyecektir. &Ccedil;aba, gayret ve yaptıkları bir inanca y&ouml;nelik odaklandığından, yaptıklarının b&uuml;y&uuml;k bir memnuniyet vesilesine sebep olduğunuda bilecektir. G&ouml;revi bir y&uuml;k, sıkıntı veya tatsız bir iş değil, m&uuml;kemmeli yapma g&ouml;revidir.</p>\n\n<h2>\n	2.Fedakarlık G&ouml;sterip Allah İ&ccedil;in Kendisini G&ouml;revine Adayabilmesi:</h2>\n\n<p>\n	Bir anne &ccedil;ocuğu i&ccedil;in b&uuml;y&uuml;k uğraşılar verip, &ccedil;aba sarf eder. &Ccedil;ocuğunun rahat ve mutlu olabilmesi i&ccedil;in zamanından, uykusundan, eğlencelerinden ve bir&ccedil;ok şeyden fedakarlık g&ouml;sterir. İmam Zeynel Abidin as. In buyurduğu gibi; &ccedil;ocuk annesiyle ahlaklı bir şekilde konuşmaya başladığı zaman hi&ccedil;bir şey annenin &ccedil;ocuğu i&ccedil;in g&ouml;sterdiği fedakarlıkla kıyaslanamaz. Bu nedenden dolayıdır ki; buyuruyorlar; annenin fedakarlık ve gayretlerine karşılık m&uuml;kafatını verip, ona yardım edebilecek olan yalnızca her şeye g&uuml;c&uuml; yeten kadri mutlak Allah&rsquo;tır.</p>\n\n<p>\n	İyi bir anne &ouml;ncelikle &ccedil;ocuğunun fiziksel ve duygusal ihtiya&ccedil;larını karşılayacaktır. Bu &ouml;zellikle g&uuml;nden g&uuml;ne değişmekte olan g&uuml;n&uuml;m&uuml;zde dikkate alınması gereken en &ouml;nemli husustur. Kadınların evdeki sorumlulukları g&uuml;n&uuml;m&uuml;zde kendilerini aldatarak toplumda daha &ouml;nemli olduklarını d&uuml;ş&uuml;nd&uuml;kleri kariyer yapmaları ve işyerlerindeki uğraşılarından &ccedil;ok daha fazla &ouml;nemlidir. Evi kadın i&ccedil;in s&uuml;rekli en &ouml;nemli işi varlığını korumakta ve bir&ccedil;ok fedakarlık gerektirmektedir. Aslında bunu fedakarlık olarak bile ele almayıp, gelecekte semeresini alacağı bir yatırım olarak tanıtmak daha doğrudur.</p>\n\n<h2>\n	3.Nezaket (Yumuşak Huylu Olmak):</h2>\n\n<p>\n	Yumuşaklık ve g&uuml;zel ahlak islamın &ouml;nemle &uuml;zerinde durduğu iki &ouml;nemli &ouml;zelliktir. Bunların varlığı demek; imanın ve emanda olmanın belirtisidir. Peygamberi Ekrem saa. Kuranı Kerimde yakınlarına yumuşak davrandığı i&ccedil;in methedilmekte, Allahu Teala hakkında ş&ouml;yle buyurmaktadır;</p>\n\n<p>\n	&ldquo; Allah&rsquo;tan bir rahmet dolayısı ile onlara yumuşak davrandın.Eğer kaba, katı y&uuml;rekli olsaydın onlar &ccedil;evrenden dağılıp giderlerdi...&rdquo;&zwnj; (Ali İmran 159) İmam Muhammed Bagır as. Buyuruyor ki; &ldquo;Kim yumuşak huyluluğa riayet edip, yerine getirirse emanda olmayı ve imanı garantilemiştir.&rdquo;&zwnj;</p>\n\n<p>\n	Kibar olmak herkesten &ouml;te &ouml;zellikle bir anne i&ccedil;in gereklidir. Saldırıya maruz kalmaya m&uuml;sait yapıları olan &ccedil;ocuklar, aşırı şiddete maruz kalarak b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de strese sahip olup, psikolojik anlamda yıkıma uğramış olabilirler. &Ccedil;ocuk yanlış bir şey yaptığında anne doğru olanı &ccedil;ocuğuna onu utandırıp, k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;rmeden sakin bir şekilde g&ouml;sterebilmelidir. Yumuşak huyluluk &ccedil;ocuğun beynine ve kalbine cazip gelecek ve &ccedil;ocukla anne arasındaki sevgiyi kuvvetlendirecektir. &Ccedil;ocuk annesiyle konuştuğunda incinmeyeceğini, nezaketle karşılanacağını bildiğinden, annesiyle rahat bir şekilde sohbet edip, ona her şeyini a&ccedil;abilecektir. Ve bu annenin &ccedil;ocuğunu bilmediği, g&ouml;remediği aile dışı ilişkilerin perde arkasındaki tehlikelerinden korumasını sağlayacaktır. Aile i&ccedil;i ilişkiler dışında &ccedil;evreyle de iletişim halinde olup, bu diyaloglara g&ouml;re şekillenen &ccedil;ocuğun gelişiminde bu en &ouml;nemli unsurdur, onu istenilen konuma getirmek i&ccedil;in.</p>\n\n<h2>\n	4. Mutedil ( Orta halli ) Olmak:</h2>\n\n<p>\n	İslamın temel &ouml;ğretilerinden birisi &ouml;l&ccedil;&uuml;y&uuml; taşırmayıp, dengeli olabilmektir. İslam hi&ccedil;birşeyde aşırılıktan hoşlanmaz ve yanlılarına gerek ibadette olsun,gerek giyimde, yemekte, akrabalık ilişkilerinde ve daha bir&ccedil;ok hayatın farklı alanlarında&nbsp; dengeyi korumayı tavsiye eder. Kuranı Kerimde Buyuruluyor ki:</p>\n\n<p>\n	&ldquo; B&ouml;ylece biz sizi insanlara şahid (ve &ouml;rnek) olmanız i&ccedil;in orta (vasat) bir &uuml;mmet kıldık, Peygamberde &uuml;zerinizde şahid olsun....&rdquo;&zwnj; (Bakara 143)İmam Ali as. İse bu konuda ş&ouml;yle buyuruyorlar; &ldquo; En iyi iş dengeli olmaktır.&rdquo;&zwnj; Bakara suresinin s&ouml;z konusu ayetinin tefsirinde Allame Tabatabai ş&ouml;yle buyuruyor; &ldquo; İslamın altın nitelikli &ouml;ğ&uuml;tlerinden birisi bir m&uuml;sl&uuml;man olarak ruhu kadar bedenini de g&uuml;&ccedil;lendirmesini dikkate alarak; ılımlı bir yolu tutmaya davet etmesidir. &Ccedil;&uuml;nk&uuml; insan oğlu sadece ruhdan teşkil olmadığı gibi, sadece bedenden de meydana gelmemiştir. O her ikisinin de bir kombinasyonudur ve bu d&uuml;zene g&ouml;re elde tertip edilen yaşam onu feraha ulaştırıp, bu dengeyi koruyup g&uuml;&ccedil;lendirecektir.&rdquo;&zwnj;</p>\n\n<p>\n	T&uuml;m davranış bi&ccedil;imlerinde ılımlılık tavsiye edilmiştir. İslam c&ouml;mertlikten hoşlanır fakat &ouml;vd&uuml;ğ&uuml; c&ouml;mertlik ne savurganlıktır nede pintilik olarak tasvir edilebilir. Kuranı Kerimde Lokman Hekimin oğluna olan tavsiyeleri de ılımlı olmanın her alanda yapılması gerektiğini ortaya koymaktadır.</p>\n\n<p>\n	&ldquo; Y&uuml;r&uuml;y&uuml;ş&uuml;nde orta bir yolu tut, sesinden y&uuml;ksek perdeleri eksilt. &Ccedil;&uuml;nk&uuml; seslerin en &ccedil;irkini ger&ccedil;ektende eşek sesidir.&rdquo;&zwnj; (Lokman 19)Bir annenin de hem bir m&uuml;sl&uuml;man olarak hem de &ccedil;ocuklarına &ouml;rnek olacağı i&ccedil;in her a&ccedil;ıdan dengeli olması lazımdır. &Ccedil;ocuğunu sevmesi gerekir ve kuşkusuz sevecektir de... Fakat bu sevgisi &ccedil;ocuğunu şımartacak şekilde &uuml;st&uuml;ne titreme şeklinde bir aşırılıkta da olmamalıdır. Annenin &ccedil;ocuğuna olan sevgisi kendisine yakışır şekilde, &ccedil;ocuğun &uuml;z&uuml;lmesine ve sinirlenmesine sebep bile olsa, &ccedil;ocuk i&ccedil;in doğru olanların yapılmasını dengeleyici nitelikte olmalıdır.</p>\n\n<p>\n	Bazı ebeveynlerin &ccedil;ocuklarına olan sevgisi &ccedil;ocuğu bile sık boğaz edecek derecede aşırı bir bi&ccedil;imdedir. &Ccedil;ocuklarının istedikleri her şeyi alıp, t&uuml;m taleplerine cevap vermekte, onlara istisnasız her hal&uuml;k&acirc;rda yumuşak ve tatlılıkla davranmaktadırlar. Fakat bu davranış şekli ger&ccedil;ek anlamda bir sevginin g&ouml;stergesi olmayıp daha ziyade &ccedil;ocuğu şımartmaktan ibarettir.</p>\n\n<p>\n	&Ccedil;ocuğun disiplini konusunda da bir orta yol sağlanmalı, &ccedil;ocukların yaptıklarıyla y&uuml;zleşmelerini sağlayacak bir istikrar kurulmalıdır. Fakat yapılan işlerde &ccedil;ocukların yaşı, olayın ciddiyeti gibi etkenler g&ouml;z ardı edilmemelidir. Bir defasında Resullah saa. Fiziksel cezalandırma şeklinin &ccedil;ocuğun disipline edilmesinde bir yol olmadığını a&ccedil;ıklarken, ashaptan birine &ldquo; Onu belli bir s&uuml;re dışarıda beklet ( ya da odadan dışarı &ccedil;ıkarma) ve verişen zamanı uzatma. &ldquo; şeklinde buyurmuştur. Verilen cezanın sonucunda &ccedil;ocuk şiddetli bir tarzda zarar g&ouml;rmemeli, bu konuda mutedil olunmalıdır.</p>\n\n<p>\n	&Ccedil;ocukların birbirine benzemeyen, farklı tabiatları vardır. Anneler &ccedil;ocuklarının birilerine benzemelerini, başkaları gibi olmalarını beklememelidirler. &Ccedil;ocuğun yeteneklerinin &uuml;st&uuml;ndeki beklentiler, &ccedil;ocukta aşağılanma duygusuna neden olacaktır. Aynı zamanda &ccedil;ocuğunda potensiyel bir g&uuml;c&uuml; vardır. Ve annenin de &ccedil;ocuğun var olan g&uuml;c&uuml;n&uuml; kullanarak, kendisini geliştirmesi i&ccedil;in, &ccedil;ocuğundan makul &ouml;l&ccedil;&uuml;lerde beklentileri olması gerekir.</p>\n\n<p>\n	Bir anne ılımlı ve makul olduğunda; &ccedil;ocuğu i&ccedil;in daha candan, samimi hale gelecektir.&Ccedil;ocuğu annesiyle konuştuğunda sorunlarını anlayabileceğini bilecektir. Bu anne &ccedil;ocuk ilişkilerinde ve &ouml;zellikle &ccedil;ocuğun gelişiminde paha bi&ccedil;ilmez bir &ouml;zelliktir. Bunun aksine &ccedil;ocuk annesinin makul olmayan beklentilerini g&ouml;rd&uuml;ğ&uuml;nde annesinden uzaklaşacak ve ona karşı soğuk olacaktır.</p>','İyi Bir Annenin Vasıfları','','publish','closed','open','','iyi-bir-annenin-vasiflari','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3123',0,'post','',0),(3124,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	* Kardeşi doğmadan &ouml;nce ona anlayabileceği bir dilde aileye yeni bir &uuml;yenin geleceği, evdeki ortamın her zamankinden daha heyecanlı ve karışık olabileceği, &ouml;rneğin eve sık sık misafirlerin gelip gideceği, annenin hem yorgun olacağı hem de bebekle daha &ccedil;ok vakit ge&ccedil;irmek zorunda kalacağı, &ccedil;&uuml;nk&uuml; k&uuml;&ccedil;&uuml;k bir bebeğin gereksinimleri olduğu ama aynı şeylerin o doğduğunda da yaşandığı ve her şeyin zamanla tekrar d&uuml;zene gireceği anlatılabilir. B&ouml;ylece &ccedil;ocuk psikolojik olarak daha hazırlıklı olacaktır. Bunları anlatmak i&ccedil;in son ana kadar beklenmemelidir.</p>\n\n<p>\n	* &Ouml;ncelikle rahatlayın, &ccedil;ocuklar etraflarındaki yetişkinlerin davranışlarından etkilenirler. B&uuml;y&uuml;k &ccedil;ocuğunuzun kardeşine nasıl tepki g&ouml;stereceği konusunda endişeliyseniz &ccedil;ocuğunuzda gergin olacaktır.</p>\n\n<p>\n	* &Ccedil;ocuğa somutlaştıramayacağı s&ouml;zler s&ouml;ylemeyin. &quot;Sakın endişelenme seni de bebek kadar seveceğiz&quot; c&uuml;mlesi iyi niyetli olsa da &ccedil;ocuğun anne babanın sevgisi i&ccedil;in kardeşle yarışmasına yol a&ccedil;ar.</p>\n\n<p>\n	* Hamilelik d&ouml;neminde babası ya da başka bir aile &uuml;yesi (anneanne, babaanne) b&uuml;y&uuml;k &ccedil;ocuğun bakımıyla ilgili yemek yedirme, banyo yaptırma, uyutma gibi işlere başlayabilir. B&ouml;ylece anne hastanedeyken ya da bebekle meşgulken &ccedil;ocuk kendini ihmal edilmiş hissetmez ve yaşantısının değiştiği fikrine kapılmaz.</p>\n\n<p>\n	* Anne baba aralarında işb&ouml;l&uuml;m&uuml; yaparak her iki &ccedil;ocukla da ilgilenmeye gayret etmelidirler. &Ccedil;ocuğun kardeşi doğduktan sonra kendini yalnız hissetmemesi ve dışlanmışlık yaşamaması i&ccedil;in her iki ebeveynle de vakit ge&ccedil;irmeye ihtiyacı vardır.</p>\n\n<p>\n	* Anne babanın &ccedil;ocuğa kardeşin doğdu ama senin d&uuml;nyanda değişen bir şey yok, sana olan sevgimizde bir azalma yok mesajını sadece s&ouml;zc&uuml;klerle değil davranışlarla da iletmelidirler. Bu da ancak &ccedil;ocuğa zaman ayırmaya devam ederek, onunla konuşarak, onunla ortak faaliyetlere girerek ve ona sorumluluk vererek olur.</p>\n\n<p>\n	* Kıskanan &ccedil;ocukla m&uuml;mk&uuml;n olduğunca nitelikli zaman ge&ccedil;irilmeye &ccedil;alışılmalı, daha &ouml;nce yapmaktan hoşlandığı alışkanlıklarını ger&ccedil;ekleştirmesine olanak verilmelidir. Yeni gelen kardeşle birlikte &ouml;nceden ger&ccedil;ekleşen oyun parkına gitme, akşam yemeğinden sonra hikaye okuma gibi etkinlikler birden bire son bulmamalıdır. Bu sayede &ccedil;ocuk stat&uuml; kaybına uğramadığını fark ederek &ouml;zg&uuml;venini yitirmeyecektir.</p>\n\n<p>\n	* Yeni doğan bebeğe aşırı sevgi g&ouml;sterisinde bulunmak yerine, var olan sevgiyi ilk andan itibaren paylaştırabilmeyi hedeflemek daha doğru olacaktır. Bebeğe sevgi g&ouml;sterdikten hemen sonra panik i&ccedil;inde &ccedil;ocuğa da aynı şeyi yapmaya &ccedil;alışmak doğallığın kaybolmasına ve &ccedil;ocuğun kendisinin zorla sevildiği gibi yanlış bir fikre kapılmasına neden olacaktır.</p>\n\n<p>\n	* En iyi niyetli misafirler bile sadece bebekle ilgilenip b&uuml;y&uuml;k &ccedil;ocuğu unutma eğilimi i&ccedil;indedirler. Yakınların yalnızca bebekle ilgilenmemelerini, b&uuml;y&uuml;k &ccedil;ocuğa da alışık olduğu tarzda ilgi ve sevgi g&ouml;stermelerini s&ouml;ylemek, b&uuml;y&uuml;k &ccedil;ocuğun yanında k&uuml;&ccedil;&uuml;kle ilgili konuşulanlara dikkat edilmesi konusunda uyarmak işe yarayacaktır.</p>\n\n<p>\n	* Bebeğe s&uuml;rekli &quot;bebek&quot; demek yerine doğrudan adını s&ouml;ylemeye başlamak bebeğin bir nesne değil de canlı bir varlık olduğunu anımsatacaktır. Bebeğe &quot;benim&quot; değil &quot;bizim&quot; diye başlayarak hitap etmek ve &quot;Sessiz ol, kardeşin uyuyor&quot; gibi s&ouml;zlerle &ccedil;ocuğun yaşantısını bebeğe g&ouml;re ayarlamak kıskan&ccedil;lığı tırmandıracaktır.</p>\n\n<p>\n	* Aşırı kaygı i&ccedil;eren tavırlarla &ccedil;ocuğu bebekten uzaklaştırmaya &ccedil;alışmak, yapılabilecek en b&uuml;y&uuml;k hatalardan biri olacaktır. Aksine aralarındaki ilişkiyi oluşturabilmek i&ccedil;in bebeğe dokunmasına, bakımında g&ouml;revler almasına, onunla vakit ge&ccedil;irmesine teşvik edilmelidir.</p>\n\n<p>\n	* Kıskanmasın diye &ccedil;ocuğa aşırı hoşg&ouml;r&uuml; g&ouml;stermek durumu k&ouml;t&uuml;leştirecektir. &Ouml;rn: &Ouml;nceden yalnız yatan &ccedil;ocuğun anne babasıyla yatmasına izin verilmemelidir. &Ccedil;ocuğa kıskanmasın diye g&ouml;sterilen aşırı ilgi, bu seferde kardeşinin onu kıskanmasına neden olabilir.</p>\n\n<p>\n	* Bebeğe zarar vermesine izin verilmeyeceği kesin bir dille anlatılmalıdır.</p>\n\n<p>\n	* &Ccedil;ocuk kardeşinin canını yaktıysa, g&ouml;r&uuml;n&uuml;şte &ccedil;ok k&ouml;t&uuml; olan bu davranışın ger&ccedil;ekte bebeğe zarar vermek i&ccedil;in değil, bir par&ccedil;a d&uuml;şmanlık i&ccedil;eren bir incelemeden başka bir şey olmadığını bilerek davranılmalıdır. Burada &ouml;nemli olan aşırı tepki g&ouml;stermemek, kibarca reaksiyon g&ouml;sterip sinirlenmeden (yoksa sizi sinirlendirmek i&ccedil;in bu davranışı tekrarlayabilir) uyarıda bulunmaktır. &Ccedil;ocuk mesajı alsa da, almasa da iki kardeşi yalnız bırakmamak doğru olacaktır.</p>\n\n<p>\n	* Bebekle ile ilgili işlerde &ccedil;ocuktan yardım istenebilir. &Ouml;rneğin bebeğin altını değiştirme sırasında bezini getirmesi, biberonunun soğutulması, oyuncak ya da giysi se&ccedil;imi, bebek odasının d&uuml;zenlenmesi gibi konularda b&uuml;y&uuml;k &ccedil;ocuğun katılımı sağlanabilir.</p>\n\n<p>\n	* Kardeşe y&ouml;nelik olumsuz duyguları reddedip, &ouml;nemsememek yerine, onları kabul edip, tanımaya &ccedil;alışılmalıdır ve olumsuz duyguları ifade etmesine fırsat verilmelidir.</p>\n\n<p>\n	* Kardeşler arasındaki karşılaştırmalardan ka&ccedil;ının. Ancak &ccedil;ocuğunda bir zamanlar k&uuml;&ccedil;&uuml;k bir bebek olduğu, aynı bakım ve &ouml;zenin kendisine de g&ouml;sterildiği &ccedil;ocuğa anlatılabilir. &Ccedil;ocuğun k&uuml;&ccedil;&uuml;lm&uuml;ş giysileri, bebeklik fotoğrafları g&ouml;sterilerek, o bebekken yaşanan anılardan ve onun sevimli hallerinden bahsedilerek kendini daha iyi hissetmesi sağlanabilir.</p>\n\n<p>\n	* Kardeşiyle ilgili karışık duyguları olan &ccedil;ocukların konu edildiği &ouml;yk&uuml;ler anlatmak, anne ya da babanın kendi kardeşiyle ilgili ilk hislerini paylaşması, &ccedil;ocuğun duygularını anlaması ve ifade etmesinde fayda sağlayabilir.</p>\n\n<p>\n	* Kardeşini sevmek zorunda olduğu s&ouml;ylenmemeli, &quot;Sen artık ablasın/abisin&quot; diyerek, yaşının &uuml;zerinde olgunluk bekleyip onun da hala &ccedil;ocuk olduğu unutulmamalıdır.</p>\n\n<p>\n	* Sevginizin eşit olduğunu g&ouml;stermeye &ccedil;alışmak yerine; her &ccedil;ocuğa, birbirinden ayrı olarak, sadece kendisine &ouml;zel bir sevgi duyulduğunu g&ouml;stermek daha doğru olacaktır.</p>\n\n<p>\n	* Eşit zaman ayırmaya &ccedil;alışmak yerine, her &ccedil;ocuğa kendi gereksinimine g&ouml;re zaman ayırmak gerekir. Bebeğin hen&uuml;z kendi ihtiya&ccedil;larını karşılayamayacak kadar k&uuml;&ccedil;&uuml;k olduğunu dolayısıyla daha &ccedil;ok ilgiye ihtiyacı olduğunu belirtilmelidir.</p>\n\n<p>\n	* Kardeşinin giyebileceği, ona k&uuml;&ccedil;&uuml;k gelen giysileri ve&nbsp;&nbsp; oynayabileceği oyuncakları beraber ayırmak işe yarayabilir fakat vermek istemediği şeyler konusunda zorlanmamalıdır. Kendine ait sevdiği bir şeyin kardeşine verilmesi &ccedil;ocuğu &uuml;zebilir ve kıskan&ccedil;lığını arttırabilir.</p>\n\n<p>\n	* Ailenin b&uuml;t&uuml;n olduğu duygusu herkes tarafından hissedilmelidir. Bunun i&ccedil;in b&uuml;t&uuml;n ailenin birlikte yapabileceği, gezinti, piknik, alışveriş, film izleme gibi etkinliklere yer verilmelidir.</p>\n\n<p>\n	* Anne-baba &ccedil;ocukla m&uuml;mk&uuml;n olduğu her fırsatta birebir iletişime ge&ccedil;erse, birlikte ortak faaliyetlerde bulunurlarsa, &ccedil;ocuğa kardeşiyle ilgili ve evle ilgili k&uuml;&ccedil;&uuml;k sorumluluklar verilirse &ccedil;ocuk kendini hala g&uuml;vende ve hala sevilen, &ouml;nem verilen bir kişi olarak hissedecektir.</p>\n\n<p>\n	* &Ccedil;ocukların kavgalarında hakem rol&uuml;n&uuml; almamak gerekir. Ana babalar &ccedil;ocukların tartışmalarına katıldıkları zaman &ccedil;ocukların her biri ana babasının diğerinin tarafını tuttuğunu d&uuml;ş&uuml;n&uuml;r. Bu da rekabetin yoğunlaşmasına yol a&ccedil;ar. B&uuml;y&uuml;k kardeş anne babanın koruyucu desteğini sağlayabilen k&uuml;&ccedil;&uuml;k kardeşten nefret eder. Anne baba ne kadar yansız olmaya &ccedil;alışsa da işe yaramaz bu nedenle kardeşler anlaşmazlıklarını kendileri &ccedil;&ouml;zmelidir. Fiziksel şiddetin olduğu durumlar hari&ccedil; ana babanın araya girmemesi sorunun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; kolaylaştırır.</p>\n\n<p>\n	* Kim başlattı sorusunu sormaktan ka&ccedil;ınılmalıdır. &Ccedil;&uuml;nk&uuml; olayı kimin başlattığını &ouml;ğrenmeye &ccedil;alışmak &ccedil;ocukların birbirini su&ccedil;lamasına neden olur. Her bir &ccedil;ocuğun kavganın &ccedil;ıkmasında katkısı olduğu vurgulanarak sonu&ccedil;larına ortak şekilde katlanmaları sağlanmalıdır.</p>\n\n<p>\n	* Kardeş &ccedil;atışmasına engel olmanın tek yolu tek &ccedil;ocuk sahibi olmaktır. &Ccedil;&uuml;nk&uuml; iki ya da daha &ccedil;ok &ccedil;ocuğun aynı ortamı paylaşması ka&ccedil;ınılmaz olarak &ccedil;atışma yaratır. Kardeş kavgasına neden olan zaman ve ilgi konusu ortadan kaldırılamayacağına g&ouml;re &ccedil;ocuklara kavga etmeyin demek &ccedil;ok etkili değildir.</p>\n\n<p>\n	Bunun yerine &ccedil;ocuklar iyi ge&ccedil;inme konusunda y&uuml;reklendirilmelidir. &#39;Ne kadar iyi anlaşıyorsunuz&#39; gibi c&uuml;mleler &ccedil;ocuğu y&uuml;reklendirir ve sizin &ouml;vg&uuml;n&uuml;z&uuml;n hakkını vermeye y&ouml;nlendirir. Ayrıca &ccedil;ocuğun daha &ccedil;ok k&uuml;&ccedil;&uuml;kken paylaşmayı &ouml;ğrenmeye başlaması kardeşi olduğunda &ccedil;ok fazla bocalamasını engelleyecek, paylaşamamaktan doğan &ccedil;atışmaları azaltacaktır.</p>\n\n<p>\n	* Kardeşler arasındaki kıskan&ccedil;lık ve ge&ccedil;imsizlik ne kadar yoğun olursa olsun birbirlerinden ayrı kaldıklarında &ccedil;ok &ouml;zlerler. Bu durum, ilişkilerinin bazen &ccedil;ok bozuk olduğunu d&uuml;ş&uuml;nseniz de aslında birbirlerini &ccedil;ok sevdiklerini a&ccedil;ıklar.</p>','Kardeş Kıskançlığı, Çözüm ve Önerileri','','publish','closed','open','','kardes-kiskancligi-cozum-ve-onerileri','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3124',0,'post','',0),(3125,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<h3>\n	Yalancı ve sahtekar bir toplum oluşturan &ccedil;ocuklar, yalancı baba ve annelerin &uuml;r&uuml;nleridir...</h3>\n\n<p>\n	&Ccedil;ocuğun terbiyesinde b&uuml;y&uuml;k rol&uuml; olan etkenlerden biri, aile ortamıdır. &Ccedil;ocuk aile ortamında belirli bir kalıp kazanır, babası, annesi ve onun ile ilgilenen kimseleri taklit eder. Eğer aile ortamı doğruluk ortamı olur, baba, anne ve &ouml;teki fertler, sadık ve doğru davranır ve doğru konuşurlarsa, bu ortamda b&uuml;y&uuml;yen &ccedil;ocuklar da doğru ve d&uuml;r&uuml;st olurlar.</p>\n\n<p>\n	Ama eğer ortam yalancılık ortamı olur, baba, anne ve diğer fertler birbirlerine karşı yalan konuşurlarsa, b&ouml;yle bir ortamda terbiye edilen masum &ccedil;ocuklar bu &ccedil;irkin huyu baba ve annelerinden &ouml;ğrenir, yalan konuşmaya alışırlar. Kulağı yalana alışmış ve her g&uuml;n baba ve annesinin yalanına şahit olan bir &ccedil;ocuğun doğru ve d&uuml;r&uuml;st bir insan olması beklenebilir mi?!</p>\n\n<p>\n	Bu bozuk ortam yalancılık ve hilek&acirc;rlıktan başka bir şey &ouml;ğretemez.. B&ouml;yle bir ortam zehirlidir ve &ccedil;ocuğu doğruluk fıtratından sapıtarak yalancılığa alıştırır. Bazı cahil baba ve anneler, yalan konuşmakla yetinmez, hatta &ccedil;ocuklarına yalan konuşma dersi verirler. Babası evde olduğu halde &ccedil;ocuğuna der ki, &quot;falan adama, babam evde yok.&quot; de.</p>\n\n<p>\n	Sıhhati yerinde olduğu halde &ouml;devini yapmamış olan &ccedil;ocuğuna der ki, &ouml;ğretmenine &quot;hasta idim.&quot; de. Ve bunun gibi y&uuml;zlerce yalan! B&ouml;yle cahil baba ve anneler &ccedil;ocuklarına karşı en b&uuml;y&uuml;k hıyaneti ediyorlardır. Yalan konuşmak g&uuml;nahtır.</p>\n\n<p>\n	Ama &quot;yalancı&quot; terbiye etmenin g&uuml;nahı yalan konuşmaktan kat-kat daha fazladır. Yalan konuşan baba ve anne yalancılıkları karşısında cezalandırılırlar. Ama iş bununla bitmez. Onlar i&ccedil;in yalancı biri terbiye ettikleri sebebiyle daha şiddetli bir ceza da var.</p>\n\n<p>\n	Ailenin eğiticisi olarak tanınmış olan baba ve annenin, yalan konuşmaları k&uuml;&ccedil;&uuml;k bir g&uuml;nah değildir. Onların yalancı oluşu, &ccedil;ocukların yalancı kişiler olarak eğitilmesine yol a&ccedil;ar ve bu &ccedil;ok b&uuml;y&uuml;k bir g&uuml;nahtır. Bu cahil baba ve anneler Allah&#39;ın emanetleri olan masum &ccedil;ocuklarına ve bulundukları topluma karşı en b&uuml;y&uuml;k hıyaneti yapmış olurlar.</p>\n\n<p>\n	Yalancı ve sahtekar bir toplum oluşturan &ccedil;ocuklar, bu gibi baba ve annelerin &uuml;r&uuml;nleridir. &Ouml;yleyse, &ccedil;ocuklarının doğru s&ouml;zl&uuml; olmalarını isteyen baba ve annelerin doğru olmaktan başka &ccedil;areleri yoktur. Onlar doğru s&ouml;zl&uuml; olurlarsa vasıtası ile &ccedil;ocuklarının terbiyesi i&ccedil;in iyi bir ortam hazırlamış olurlar. Russel yazıyor: &Ccedil;ocukların yalan konuşmayı &ouml;ğrenmesini istemiyorsanız hi&ccedil;bir zaman onların yanında yalan konuşmamaya dikkat edin.</p>\n\n<p>\n	Keşke Russel, &quot;&Ccedil;ocukların ve hi&ccedil; kimsenin yanında yalan konuşmayın&quot; deseydi. &Ccedil;&uuml;nk&uuml;, &ccedil;ocukların temiz fıtratları her yalandan etkilenir. Hatta gizli konuşulan yalanları bile &ccedil;ok &ccedil;abuk keşfederler.</p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki: &quot;Dilinizi kullanmaksızın insanları iyiliğe &ccedil;ağırın. B&ouml;ylece insanlar sizden takva, &ccedil;alışkanlık, namaz ve iyilik g&ouml;rs&uuml;n ve sizi &ouml;rnek edinsin.&quot;</p>\n\n<p>\n	1- &Ccedil;ocuk, tabiatı gereği yalancı değildir. Onun ilkel fıtratı, doğru konuşmasını gerektirir. Yalan konuşmasının muhakkak bir sebebi vardır. Baba ve anne, insanı yalan konuşmaya s&uuml;r&uuml;kleyen sebepleri tanır ve gereken &ouml;nlemi alırlarsa, &ccedil;ocuk tabiatı gereği doğru konuşacaktır. &Ccedil;ocuğu, yalan konuşmaya sevkeden etkenlerden biri, baba ve annesinin cezalandırmalarından korkmasıdır. Mesela &ccedil;ocuk, pencerenin camını kırmış.&nbsp; Baba ve annesi tarafından cezalandırılmaktan korkuyor. Onun i&ccedil;in ona; &quot;camı sen mi kırdın?&quot; diye sorulduğunda, &quot;hayır; benim olaydan haberim yok.&quot; şeklinde cevap verir veya su&ccedil;u başkasının &uuml;zerine yıkar.</p>\n\n<p>\n	Mesela, &quot;Hasan&#39;ın taşla camı kırdığını kendi g&ouml;zlerimle g&ouml;rd&uuml;m.&quot; der. Bu &ccedil;ocuğun baba ve annesinden korktuğu i&ccedil;in yalan konuştuğu a&ccedil;ıktır. Halbuki, baba ve anne dikkatli, tedbirli ve insaflı olur, &ouml;te yandan &ccedil;ocuğun eğitimi i&ccedil;in doğru bir program uygulasalar b&ouml;yle bir korku meydana gelmeyecektir ve neticede &ccedil;ocuk korktuğu i&ccedil;in yalan konuşmayacaktır. Mesela, camın kırılması yanlışlıkla olmuşsa &ccedil;ocuk cezalandırılmayı hakketmemiştir. Baba ve annenin kendileri de defalarca yanlışlıkla cam, bardak vb. şeyleri kırmışlardır. Ama, kendilerini su&ccedil;lu saymazlar. &Ouml;yleyse neden zavallı &ccedil;ocuğu su&ccedil;lu sayarak azarlayıp cezalandırsınlar?!</p>\n\n<p>\n	Ama eğer camın kırılması &ccedil;ocuğun dikkatsizlik ve ihtiyatsızlığı sonucu olmuşsa, baba ve anne ona yumuşak bir şekilde nasihatte bulunmalı, işlerinde dikkatli olmayı tavsiye etmelidirler. Bu durumda da &ccedil;ocuk cezayı hakketmemiştir. Onun i&ccedil;in korkarak yalan konuşmaya y&ouml;nelmez. Eğer camı kasıtlı olarak ve inadından dolayı kırmışsa yine de &ccedil;aresi azarlamak ve d&ouml;vmek değildir. &Ccedil;&uuml;nk&uuml;, cezalandırarak ve dayak atarak onu inadından vazge&ccedil;irmek doğru bir yol değildir.</p>\n\n<p>\n	B&ouml;yle bir durumda baba ve anne şunu bilmelidirler ki, &ccedil;ocuk tabiatı gereği k&ouml;t&uuml; ve inat&ccedil;ı değildir. İnat ve k&ouml;t&uuml;l&uuml;ğ&uuml;n muhakkak dıştan kaynaklanan bir sebebi vardır.</p>\n\n<p>\n	&Ccedil;ocuğun, &quot;camı neden kırdığını&quot; araştırarak keşfetmeleri ve daha sonra onu bu işe s&uuml;r&uuml;kleyen sebebi ortadan kaldırmaları gerekir. Sebep ortadan kalkınca artık bu gibi işler tekrarlanmaz. &Ccedil;ocuk camı &ccedil;eşitli sebeplerden dolayı kırabilir. Mesela, tahkir edildiği ve ihanete uğradığı i&ccedil;in bu işi yapabilir. Şahsına karşı ilgi g&ouml;sterilmediğinden dolayı, baba ve annesinin muhabbetsizliğine maruz kaldığı, baba, anne veya başkaları tarafından kendisine zulmedildiği, baba ve annesi kendisine karşı ayrıcalık g&ouml;zettiği i&ccedil;in vb. şeyler onu inat&ccedil;ılığa sevkedebilir. O, bu gibi sebepler sonucu ruhunda bir eziklik ve şahsiyetinde k&uuml;&ccedil;&uuml;kl&uuml;k hisseder. Bu, onda bir kompleks haline gelir. Cam kırmak vb. işler ile başkalarına kendisini ispatlamak ister ve bir nevi boy g&ouml;sterisi yapar. Eğer baba ve anne, bu yanlış davranışa yol a&ccedil;an ruhsal sebebi bularak yok ederlerse &ccedil;ocuk da bu davranışından vazge&ccedil;er ve dolayısıyla sopa veya cezaya gerek kalmaz. &Ouml;yleyse bu durumda da &ccedil;ocuk korkarak yalana sığınma gereğini duymaz.<br />\n	2- Eğer &ccedil;ocuğunuzun yanlış bir iş yaptığını ve ona kılavuzluk etmeniz gerektiğini hissederseniz, &ouml;fkeli ve k&uuml;stah bir polis gibi onu soru yağmuruna tutarak su&ccedil;unu itiraf ettirmeye &ccedil;alışmayın. Bu durumda, gururunu korumak amacıyla hakikati gizleyip yalan konuşabilir. En iyisi soru sormadan, &quot;senin falan işinden haberim var&quot; demenizdir.</p>\n\n<p>\n	Mesela;</p>\n\n<p>\n	&quot;Arkadaşından emanet olarak aldığın kitabı hen&uuml;z vermemişsin. Yaptığın iş doğru değil. İnsan, başkalarının emanetini zamanında sahibine iade etmelidir. Hemen arkadaşını kitabını g&ouml;t&uuml;r, iade et ve &ouml;z&uuml;r dile&quot; şeklinde meseleyi sorgusuz-sualsiz halletmeniz gerekir.</p>\n\n<p>\n	3- Hi&ccedil; bir zaman yapmayacağınız şeylerle &ccedil;ocuğu tehdit etmeyin. Mesela, &quot;falan işi yaparsan seni &ouml;ld&uuml;r&uuml;r&uuml;m. D&ouml;verim. Polise teslim ederim, evden kovarım. Misafirliğe g&ouml;t&uuml;rmem&quot; vb. Bu gibi ger&ccedil;ek dışı tehditlerle &ccedil;ocuğu yalan konuşmaya alıştırmayın. Onu, yapacağınız ve yapmanız doğru olan şeylerle tehdit edin.</p>\n\n<p>\n	4- &Ccedil;ocuklarının yetenek ve kapasitesinden daha fazla beklentileri olan, onlara karşı sert davranan baba ve anneler, onların yalan konuşmasına sebep olabilirler. Mesela, &ccedil;ocuklarının fazla ders okuma istidatları olmadığını bilmelerine rağmen onların daima en y&uuml;ksek notu getirmesini isterler.</p>\n\n<p>\n	Her g&uuml;n onları karşılarına alıp notlarını sorarlar, onları azarlar ve tenkit ederler. &Ccedil;ocuk ne kadar &ccedil;ok &ccedil;alışıp baba ve annesinin istediği notu getirmek istese de kendi kapasitesini aşamaz. &Ouml;te yandan zavallı &ccedil;ocuk, baba ve annesini razı etmek ve onların azarlama ve kızmalarından kurtulmak ister. Onun i&ccedil;in bazen yalan konuşmak zorunda kalır. Dolayısıyla, &quot;sınav esnasında başım ağrıyordu; onun i&ccedil;in iyi yazamadım.&quot; Veya &quot;arkadaşım konuşarak dikkatimi dağıttı ya da &ouml;ğretmenim bana karşı garazlı davranıyor, hakkettiğim notu vermiyor.&quot; Bazen de, &quot;bug&uuml;n s&ouml;zl&uuml;den en y&uuml;ksek notu aldım.&quot; der.</p>\n\n<p>\n	Eğer bu &ccedil;ocuğun baba ve annesi onun istidat ve kapasitesini &ouml;l&ccedil;&uuml;p yersiz beklentilerden ka&ccedil;ınsaydılar, onu yalana sevketmezdiler ve sonu&ccedil;ta bu &ccedil;ocuk yalana alışmazdı.</p>\n\n<p>\n	5- Bazı baba ve anneler k&uuml;&ccedil;&uuml;k &ccedil;ocuklarından k&ouml;t&uuml; bir davranış g&ouml;rd&uuml;kleri zaman, onun bu işi yapmadığını s&ouml;yler ve bu işi başkalarına, hatta bazen hayvanlara ve cansız varlıklara nisbet verirler. Mesela, &quot;Hasan iyi &ccedil;ocuktur. Bu işi yapmaz. Kedi yapmış, komşunun &ccedil;ocuğu yapmış, ağa&ccedil; yapmış... K&ouml;t&uuml; kedi, niye bu işi yaptın?!&quot; derler.</p>\n\n<p>\n	Bu cahil baba ve anneler &ccedil;ok g&uuml;zel ve yerinde bir iş yaptıklarını sanarak, &quot;&ccedil;ocuğun y&uuml;z&uuml;n&uuml; kızartmamak gerekir&quot;, diyorlar. Ama, bu davranışın getireceği ahlaki zararlardan haberleri yoktur. Bu davranışın iki b&uuml;y&uuml;k zararı var:</p>\n\n<p>\n	a- &Ccedil;ocuğa yalan konuşmayı &ouml;ğretir.</p>\n\n<p>\n	b- K&ouml;t&uuml; işleri yapıp başkalarının &uuml;zerine yıkmayı &ouml;ğretir. Bu davranış yalan konuşmaktan daha k&ouml;t&uuml; ve daha zararlıdır.</p>\n\n<p>\n	6- Eğer &ccedil;ocuklarınız ilk defa yalan konuşursa, onları yalana iten sebebi bulup onları yalandan vazge&ccedil;irmeye &ccedil;alışın. Ama, onları konuşturarak, ifade alarak yalan konuştuklarını ispatlamak ve utandırmak i&ccedil;in ısrar etmeyin. Onların yalan konuştuklarını ispatlamakla hi&ccedil;bir netice alamazsınız. Hatta bu, onları yalan konuşmaya da iter &ccedil;oğu zaman.</p>\n\n<p>\n	Ayetullah İbrahim Emini</p>','Çocuğun Kahramanı;Anne ve Baba','','publish','closed','open','','cocugun-kahramanianne-ve-baba','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3125',0,'post','',0),(3126,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Erkekle kadının kurduğu yuvaya T&uuml;rk&ccedil;e&#39;de ise &quot;aile&quot; , Arap&ccedil;a&#39;da &quot;el-usratu&quot; denir. Batı dillerinde ise &quot;familia&quot; k&ouml;k&uuml;nden t&uuml;retilmiş kelimeler aynı kavramı ifade eder. İsl&acirc;m fıkhında aile ile ilgili esas ve h&uuml;k&uuml;mler &quot;nik&acirc;h-tal&acirc;k&quot;, &quot;mun&acirc;keh&acirc;t-muf&acirc;rak&acirc;t&quot; veya &quot;el-Ahv&acirc;l&uuml;&#39;ş-şahsiyye&quot; gibi başlıklar altında incelenir.</p>\n\n<p>\n	Aile, tarih boyunca sosyal ve ekonomik nedenlerle kimi zaman genişlemiş, kimi zaman daralmış, ancak daima var olmuştur. T&uuml;rk k&uuml;lt&uuml;r&uuml;nde yakın zamanlara kadar sadece anne baba ve &ccedil;ocuklardan ibaret olmayan, en az &uuml;&ccedil; neslin bir arada yaşadığı b&uuml;y&uuml;k aile &ouml;rneği &ccedil;ok g&ouml;r&uuml;l&uuml;yorduysa da artık sadece anne baba ve &ccedil;ocuklardan oluşan &ccedil;ekirdek aile &ccedil;ok daha fazla g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Kur&#39;an-ı Ker&icirc;m&#39;de&nbsp; aile ile ilgili y&uuml;zden fazla &acirc;yet vardır Yine bu konuda bağımsız bir cilt kitap olacak kadar da Hz Peygamber&#39;in hadisleri mevcuttur. Diğer yandan fıkıh mezheplerinin oluştuğu devirden itibaren de her mezhebin fıkıh ve fetva kitaplarında aile ile ilgili b&ouml;l&uuml;mler, o mezhebin h&acirc;kim olduğu b&ouml;lgelerde &quot;kanun&quot; olmuştur.</p>\n\n<p>\n	Aile bir toplumun temel yapısı olup herkes ailesinin eğitiminden ve terbiyesinden ge&ccedil;erek yetişir. Dolayısıyla sağlıklı bir toplumun temeli de ancak sağlıklı bir aile d&uuml;zeninde atılabilir. Ruh sağlığı yerinde bireylerin oluşturduğu toplumlar herkesin daha rahat, daha g&uuml;venli ve daha mutlu olduğu toplumlardır. Bu a&ccedil;ıdan &ccedil;ocukların ailede aldıkları ilk eğitim t&uuml;m hayatlarına y&ouml;n verecek bilgilerdir. Sağlıklı bir aile modeli sağlıklı bireylerin yetişmesi i&ccedil;in en &ouml;nemli zemindir.</p>\n\n<p>\n	Peki sağlıklı bir aile modeli nasıl olmalıdır. Her şeyden &ouml;nce aile bireylerinin birbirlerine saygı, sevgi ve g&uuml;ven duydukları, birbirlerini anlamaya &ccedil;alıştıkları, sağlıklı bir iletişim kurabildikleri ve empati (Kendini karşısındaki insanın yerine koyarak d&uuml;ş&uuml;nebilme) becerilerinin y&uuml;ksek olduğu ortam sağlıklı bir aile modeli olarak tanımlanabilir.</p>\n\n<p>\n	&Ccedil;ocukların kimliklerinin oluşmasında aileden sonra en &ouml;nemli etken sosyal &ccedil;evredir. &Ccedil;ocuklarımız yavaş yavaş b&uuml;y&uuml;d&uuml;k&ccedil;e sosyal &ccedil;evreleri de gelişmeye başlar, &ouml;nce anaokulu, ardından okul ve değişik insanlarla tanışmaya başlar. Eğer aile yapısı sevgiye dayalı değilse ailede sosyal &ccedil;&ouml;z&uuml;lme başlar ve &ccedil;ocuk kendine aile dışından bir rol modeli se&ccedil;er, bu da &ccedil;ocuğun gelişimini olumsuz y&ouml;nde etkileyebilecek bir d&ouml;nemin a&ccedil;ılmasına neden olabilir. O y&uuml;zden &ccedil;ocuklarımıza kayıtsız şartsız sevgi g&ouml;stermek t&uuml;m anne babaların en temel g&ouml;revidir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde aile kavramını aşındıran en &ouml;nemli etken ise televizyondur. En temel ahlak kurallarını bile hi&ccedil;e sayan magazin programları, 10 - 12 yaşındaki &ccedil;ocukların bile sevgililerinin olduğu diziler, vahşetin kanıksanması i&ccedil;in kanlı - silahlı g&ouml;r&uuml;nt&uuml;leri defalarca yayınlayan haber programları aslında geleneksel aile kavramına en b&uuml;y&uuml;k darbeyi indiren unsurlardır. Zaman zaman &quot;Acaba bu t&uuml;r programları T&uuml;rk aile yapısını bozmak i&ccedil;in bile bile mi yapıyorlar&quot; diye sormaktan kendimi alamıyorum doğrusu.</p>\n\n<p>\n	T&uuml;m bu olumsuzluklardan uzak durabilmek tabii ki elimizde, her şeyden &ouml;nce &ccedil;ocuklarımızla m&uuml;mk&uuml;n olduğunca fazla zaman ge&ccedil;irmeye &ccedil;alışmalıyız, onlarla birlikte oyunlar oynamalıyız, oğlumuzla u&ccedil;urtma u&ccedil;urabilmeli, kızımızla evcilik oynayabilmeliyiz, evin alışverişini hep birlikte yapmalı, eve alınacak eşyalara yapılacak harcamalara hep birlikte karar vermeliyiz. &Ccedil;ocuğumuzun bir birey olduğunu unutmamalı ve d&uuml;ş&uuml;ncelerine saygı duymalıyız. Yoksa annenin televizyonda dedikodu programlarını seyrettiği, babanın ise kahvede pişpirik oynadığı ailelerde yetişen &ccedil;ocuk da aynen anne babası gibi olacaktır. &Ccedil;ok g&uuml;zel bir atas&ouml;z&uuml;m&uuml;z vardır; ARMUT DİBİNE D&Uuml;ŞER.</p>\n\n<p>\n	Televizyonlarımızı kapatalım, hep birlikte oyunlar oynayalım, kitaplar okuyalım, hep birlikte vakit ge&ccedil;irmenin zevkini tadalım.</p>','Aile Kavramı','','publish','closed','open','','aile-kavrami','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3126',0,'post','',0),(3127,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<h2>\n	Cennet annelerin ayagı altındadır</h2>\n\n<p>\n	Cenab-ı Hak buyuruyor:</p>\n\n<p>\n	&quot;Anaya iyi davranın.&quot; (Nisa Suresi / 36)</p>\n\n<p>\n	&quot;Anaya iyilik edin&quot; (Enam Suresi /151)</p>\n\n<p>\n	&quot;Rabbin, sadece kendisine kulluk etmenizi, ana-babanıza da iyi davranmanızı kesin bir şekilde emretti. Onlardan biri veya her ikisi senin yanında yaşlanırsa, kendilerine &quot;of!&quot; bile deme; onları azarlama; ikisine de g&uuml;zel s&ouml;z s&ouml;yle. Onları esirgeyerek al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;kle &uuml;zerlerine kanat ger ve: &quot;Rabbim! K&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;mde onlar beni nasıl yetiştirmişlerse, şimdi de sen onlara (&ouml;yle) rahmet et!&quot; diyerek dua et.&quot; (İsra Suresi, 23-24)</p>\n\n<p>\n	&quot;Biz insana, ana-babasına iyi davranmasını tavsiye etmişizdir. &Ccedil;&uuml;nk&uuml; anası onu nice sıkıntılara katlanarak taşımıştır. S&uuml;tten ayrılması da iki yıl i&ccedil;inde olur. &Ouml;nce bana, sonra da ana-babana ş&uuml;kret diye tavsiyede bulunmuşuzdur.&quot; (Lokman Suresi, 14)&quot;Biz insana, ana-babasına iyiliketmesini tavsiye ettik. Annesi onu zahmetle taşıdı ve zahmetle doğurdu. Taşınması ile s&uuml;tten kesilmesi, otuz ay s&uuml;rer. Nihayet insan, g&uuml;&ccedil;l&uuml; &ccedil;ağına erip kırk yaşına varınca der ki: Rabbim! Bana ve ana-babama verdiğin nimete ş&uuml;kretmemi ve razı olacağın yararlı iş yapmamı temin et.&quot; (Ahkaf Suresi, 15</p>\n\n<p>\n	Bir g&uuml;n Resulullah&#39;a (s.a.a) biri sorar:</p>\n\n<p>\n	- Benim kendisine hizmet ve &uuml;lfet etmeme, insanlar i&ccedil;inde en layık ve en haklı olan kimdir? Resulullah efendimiz:</p>\n\n<p>\n	- Anandır.</p>\n\n<p>\n	- Sonra kimdir?</p>\n\n<p>\n	- Sonra anandır.</p>\n\n<p>\n	- Sonra kimdir?</p>\n\n<p>\n	- Sonra anandır, buyurdular. O zat gene :</p>\n\n<p>\n	- sonra kimdir, deyince Peygamber Efendimiz buyururlar:</p>\n\n<p>\n	- Sonra babandır.</p>\n\n<p>\n	Bu hadiste, anaya ihsanın &uuml;&ccedil; kere tekrar olunması, ananın evlat &uuml;zerinde, babanın &uuml;&ccedil; misli iyilik ve ihsan hakkı oılduğunu ifade eder. Bunlar, hamilelik yorguluğu, doğurma eziyeti ve emzirmeye karşı sayılabilinir.</p>\n\n<p>\n	Anne&#39;ye g&uuml;nah olan bir şeyi emretmedik&ccedil;e itaat etmek vacipdir. Hatta onun iznini almadan g&ouml;n&uuml;ll&uuml; olarak cihada katılmak bile caiz değildir. Hatta Resulullah (s.a.a) bu durumda olanları geri &ccedil;evirmiş izin almalarını istemiştir.</p>\n\n<p>\n	Oğul nafile namaz kılarken, annesi kendisine seslense, ona eziyet vermemek i&ccedil;in namazı bozması gerekir. Hatta bazı İslam alimleri, farz olsun nafile olsun mutlaka namazı bozmak gerektiğini genel bir kaide olarak kabul etmişlerdir.</p>\n\n<p>\n	Resulullah efendimiz, beni İsrail zamanında yaşayan C&uuml;reyc isimli bir rahibin kıssasını anlatarak bu konuda &uuml;mmetine ders vermiştir.</p>\n\n<p>\n	C&uuml;reyc namazda iken, annesi ona seslenmişti. C&uuml;reyc bir m&uuml;ddet namazı bozup, bozmamak hususunda teredd&uuml;tten sonra namazını kılmaya devam etmişti. Annesi bir ka&ccedil; kere seslenmesine karşın cevap alamayışından eza duymuş, oğluna beddua etmişti. Daha sonra C&uuml;reyc bu bedduaya aynı aynına uğradı.</p>\n\n<p>\n	İslam&#39;a g&ouml;re, ana kafir olsa bile, m&uuml;min olan evladının iman ve itikadına ilişmedik&ccedil;e, ona ihsan ve g&uuml;zellikle muamele etmesi evladı &uuml;zerine vaciptir.</p>\n\n<p>\n	Nitekim, birinci halife Ebubekir&#39;in kızı Esma&#39;ya m&uuml;şrik olan annesi Kuteyle ziyarete gelmişti. Ona ikram edip&nbsp; etmeme husususnda teredd&uuml;te d&uuml;şen&nbsp; Esma durumu Resulullah&#39;tan sormuş. O&#39;da &quot;Evet, anana sıla ve iltifat et&quot; diye buyurmuşlardı.</p>\n\n<p>\n	Anne hukukunun y&uuml;ksekliği hususunda en meşhur hadis-i&nbsp; şerif şudur: &quot;Cennet annelerin ayagı altındadır&quot;</p>\n\n<p>\n	İşte b&uuml;t&uuml;n bu ayet ve hadislerden anlaşılacağı &uuml;zere, İslamiyet anne olmak haysiyetiyle kadına en b&uuml;y&uuml;k, en muhterem bir mevkii vermiştir.</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	1) Kur&#39;an-ı Kerim Meali</p>\n\n<p>\n	2) M&uuml;slim</p>\n\n<p>\n	3) İslamda Kadın Hakları, Mehmet Dikmen</p>','Anne Olarak Kadının Değeri','','publish','closed','open','','anne-olarak-kadinin-degeri','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3127',0,'post','',0),(3128,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	İnsan adı, bir anlamıyla &ldquo;&uuml;nsiyet&rdquo;&zwnj;ten gelir: İnsan başkalarıyla &uuml;nsiyet eder; anlaşır; uzlaşır; hayatı paylaşır.</p>\n\n<p>\n	İnsan i&ccedil;in &uuml;nsiyet bu anlamda bir yatkınlık ifade etmesi kadar insanın &uuml;nsiyete ihtiyacını da anlatır: İnsan yalnız yaşayamaz; yalnızlık Allah&rsquo;a mahsustur.</p>\n\n<p>\n	Nitekim insanın tanımı yapılırken onun hakkında: &ldquo;Medeniyyun bi&rsquo;t-Tab&lsquo;/doğuştan medenidir&rdquo;&zwnj; denir. Yani insan toplu yaşama tabiatına sahiptir; insan sosyal bir varlıktır. &ldquo;Hayvanlar koklaşa koklaşa, insanlar konuşa konuşa.&rdquo;&zwnj; &ouml;zdeyişi bunu anlatır.</p>\n\n<p>\n	Tabii bu arada insan adının &ldquo;nisyan&rdquo;&zwnj;dan geldiği de varsayımlar arasındadır: İnsan unutur.</p>\n\n<p>\n	İnsan bazen &ouml;devini unutur: İlk insanın Cennetteki yasak ağacın meyvesinden yemesi durumunda karşılaşacağı riski unuttuğu gibi:</p>\n\n<p>\n	&ldquo;Bunun &uuml;zerine Adem&rsquo;e: Adem! Dedik, bu, hem senin i&ccedil;in hem eşin i&ccedil;in bir d&uuml;şmandır. Sakın sizi cennetten &ccedil;ıkarmasın; sonra yorulur, sıkıntı &ccedil;ekersin. Senin i&ccedil;in acıkmamak burada, &ccedil;ıplak kalmamak da. Susuzluk &ccedil;ekmemek de burada, a&ccedil;ıkta kalmamak da.&rdquo;&zwnj; (Kur&rsquo;an, Taha, 117, 118)</p>\n\n<p>\n	&ldquo;Andolsun ki biz, daha &ouml;nce de Adem&rsquo;le ahitleşmiştik. Ne var ki o unuttu. Onu azimli bulmadık.&rdquo;&zwnj; (Kur&rsquo;an, Taha, 20/115)Bu anlamıyla unutmak insan i&ccedil;in bir &ldquo;eksi&rdquo;&zwnj; durumdur.</p>\n\n<p>\n	Ama hayatta karşılaştığı olumsuzlukları unutması ise onun i&ccedil;in bir sığınaktır.</p>\n\n<p>\n	Nitekim insan, kaybettiğinin acısını hep ilk g&uuml;nki gibi hi&ccedil; unutmadan yaşayacak olsa, insan i&ccedil;in hayat &ccedil;ekilmez olurdu: Unutmak insan i&ccedil;in bu y&ouml;n&uuml;yle b&uuml;y&uuml;k bir nimet!</p>\n\n<p>\n	İşte, doğuştan &ldquo;sosyal&rdquo;&zwnj; olan; &ldquo;yalnız&rdquo;&zwnj; yaşayamayan; &ldquo;&uuml;nsiyet&rdquo;&zwnj; etmek, kucağına sığınmak ve g&uuml;ven i&ccedil;inde, huzur i&ccedil;inde yarenlik etmek;&nbsp;&nbsp; i&ccedil;in kendi &ldquo;cinsinden&rdquo;&zwnj; birileriyle yaşama ihtiyacında ona insanın ilk &ldquo;sosyal sığınağı&rdquo;&zwnj; onun doğuşuna sebep olan &ldquo;ana ve baba&rdquo;&zwnj;sı ile &ldquo;kendi&rdquo;&zwnj;sinden oluşan &ldquo;aile&rdquo;&zwnj;dir.</p>\n\n<p>\n	Aile, &ldquo;insan&rdquo;&zwnj;ın yuvasıdır.</p>\n\n<p>\n	Aslında her canlı bir &ldquo;yuva&rdquo;&zwnj;ya muhta&ccedil;tır ve her canlının bir yuvası vardır.</p>\n\n<p>\n	İnsan&rsquo;ın yuvasına &ldquo;aile&rdquo;&zwnj; diyoruz.</p>\n\n<p>\n	Bu sebepledir ki &ldquo;aile&rdquo;&zwnj; &ccedil;ok &ouml;nemlidir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml;, &ldquo;aile&rdquo;&zwnj; olmadan &ccedil;ocuk yaşayamaz.</p>\n\n<p>\n	- Sadece &ldquo;yaşayamaz&rdquo;&zwnj; mı?</p>\n\n<p>\n	- İnsan olmanın &ouml;zelliklerini de sorumluluklarını da kazanamaz.</p>\n\n<p>\n	&nbsp;1- İnsan yaratılırken karı-koca olarak &ldquo;&ccedil;ift&rdquo;&zwnj; yaratılmıştır ve insanın yavrusu olan &ccedil;ocuk, hayatta kalabilmek i&ccedil;in &ldquo;anne&rdquo;&zwnj; ve &ldquo;baba&rdquo;&zwnj;dan oluşan &ldquo;sıcak bir yuva&rdquo;&zwnj;ya muhta&ccedil;tır. Hem de uzun yıllar boyunca.(Kur&rsquo;an, Lokman, 31/14)</p>\n\n<p>\n	&nbsp;Hikmete bakın ki insanı bu gibi &ouml;zelliklerle Yaratan, onu, &ouml;zelliklerine uygun şartlarda yaratmıştır: İnsan, yaratılırken &ldquo;karı-koca&rdquo;&zwnj; olarak &ldquo;&ccedil;ift&rdquo;&zwnj; yaratılmıştır.</p>\n\n<p>\n	&ldquo;Ey insanlar! Sizi bir tek nefs&rsquo;ten yaratan ve aynı &ouml;zden eşini de yaratan ve o ikisinden bir &ccedil;ok erkekler ve dişiler &uuml;retip yayan Rabbinizin bilincinde olun..&rdquo;&zwnj; (Kur&rsquo;an, Nisa, 4/1) &Ccedil;ift yaratılarak &ouml;nce birbirlerinde ve birbirleriyle &ldquo;huzur ve s&uuml;k&uuml;n&rdquo;&zwnj; bulan eşler, kendilerinden t&uuml;reyen &ccedil;ocuklara sahip olmakla &ldquo;mutluluk&rdquo;&zwnj;larını ta&ccedil;landırmışlardır:</p>\n\n<p>\n	&ldquo;Sizi bir tek nefs&rsquo;ten yaratan ayni &ouml;zden yanında huzur bulsun diye eşini&nbsp; de yaratan O&rsquo;dur. Eşi ile birleşince eşi hafif bir y&uuml;k y&uuml;klendi. Onu bir m&uuml;ddet taşıdı. Ağırlaştığında: &lsquo;Ey Rabbimiz! Bize iyi/kusursuz bir &ccedil;ocuk verirsen ş&uuml;kredenlerden oluruz&rsquo; diye Allah&rsquo;a yalvardırlar..&rdquo;&zwnj; (Kur&rsquo;an, A&rsquo;raf, 7/189)</p>\n\n<p>\n	B&ouml;ylece bebek, onu seven, sevgileriyle koruyup b&uuml;y&uuml;tecek olan &ldquo;ana&rdquo;&zwnj; ve &ldquo;baba&rdquo;&zwnj;dan oluşan &ldquo;yuva&rsquo;da/aile&rsquo;de&rdquo;&zwnj; d&uuml;nyaya gelmektedir.Nitekim &ldquo;aile&rdquo;&zwnj; ortamında d&uuml;nyaya gelmiş olmayan &ccedil;ocukların yaşama şansları yok gibidir.</p>\n\n<p>\n	&nbsp;İnsanların &ldquo;kadın&rdquo;&zwnj; ve &ldquo;erkek&rdquo;&zwnj; olarak &ldquo;&ccedil;ift&rdquo;&zwnj; yaratılması ve birbirlerine &ldquo;eş&rdquo;&zwnj; kılınması, b&ouml;ylece insanoğlunun &ldquo;D&uuml;nya Hayatı&rdquo;&zwnj; yolculuğuna &ldquo;aile&rdquo;&zwnj; oluşturarak başlaması; onlardan doğacak &ccedil;ocuklar i&ccedil;in hayata tutunmalarına yarayacak &ldquo;ortam&rdquo;&zwnj;ı hazırlamıştır.İnsan, bu ortama, sadece biyolojik hayatını s&uuml;rd&uuml;rebilmesi i&ccedil;in değil; insan olmanın &ouml;zelliklerini ve sorumluluklarını kazanmak i&ccedil;in de muhta&ccedil;tır.&nbsp;Başka canlılar i&ccedil;in hayata tutunmak i&ccedil;in gerekli s&uuml;reler t&uuml;r&uuml;ne g&ouml;re birka&ccedil; saniye, nihayet birka&ccedil; yıl iken bu s&uuml;re insanoğlu i&ccedil;in yılları alan uzun bir s&uuml;redir.</p>\n\n<p>\n	&nbsp;&nbsp;Hele insan olmanın &ouml;zelliklerini ve sorumluluklarını kazanmak &ouml;yle birka&ccedil; saniye, birka&ccedil; dakika, birka&ccedil; saat, birka&ccedil; g&uuml;n, birka&ccedil; hafta, birka&ccedil; ay, birka&ccedil; yıl gibi kısa s&uuml;relere değil; on yılları alan uzunca bir s&uuml;reye ihtiya&ccedil; vardır. Onun i&ccedil;in de insanoğlu, on yılları bulan s&uuml;reyle &ldquo;aile&rdquo;&zwnj;ye muhta&ccedil; ve bağımlı bir tabiata sahiptir.Sırf bu tahlil g&ouml;z &ouml;n&uuml;ne alındığında bile g&ouml;r&uuml;l&uuml;r ki &ldquo;aile&rdquo;&zwnj; insanoğlu i&ccedil;in &ldquo;olmazsa olmaz&rdquo;&zwnj; mertebede gerekli ve &ouml;nemlidir.</p>\n\n<p>\n	2.&nbsp;&nbsp; İnsana kendi &ldquo;cins&rdquo;&zwnj;inden &ldquo;eş&rdquo;&zwnj; verilmesi, Kur&rsquo;an&rsquo;da, kişisel anlamda &ldquo;eşi ile s&uuml;kun bulma&rdquo;&zwnj;; sosyal anlamda &ldquo;&ccedil;oğalma/t&uuml;reme&rdquo;&zwnj; gerek&ccedil;eleriyle a&ccedil;ıklanmıştır.&nbsp;İnsan, hayatta huzur ve s&uuml;kun bulması i&ccedil;in kendi cinsinden bir &ldquo;eş&rdquo;&zwnj;e muhta&ccedil;tır. Bu ihtiya&ccedil;, kadın i&ccedil;in de erkek i&ccedil;in de aynı derecede gerekli ve &ouml;nemli bir ihtiya&ccedil;tır.</p>\n\n<p>\n	Nitekim insana kendi &ldquo;cins&rdquo;&zwnj;inden &ldquo;eş&rdquo;&zwnj; verilmesi, Kur&rsquo;an&rsquo;da, kişisel anlamda &ldquo;eşi ile huzur ve s&uuml;kun bulma&rdquo;&zwnj;; sosyal anlamda &ldquo;&ccedil;oğalma/t&uuml;reme&rdquo;&zwnj; gerek&ccedil;eleriyle a&ccedil;ıklanmıştır. (Nisa, 4/1; A&lsquo;raf, 7/189) İnsan sadece kişisel anlamda bir huzur ve s&uuml;kuna değil; sosyal anlamda g&uuml;vene, bunun i&ccedil;in de toplumsal dayanışmaya da ihtiya&ccedil; duyar. Bu ihtiya&ccedil;, b&uuml;t&uuml;n gelişmiş canlı t&uuml;rleri i&ccedil;in s&ouml;z konusu olan bir ihtiya&ccedil;tır.İnsanoğlu sosyal anlamda, sadece &ldquo;g&uuml;ven&rdquo;&zwnj; sebebiyle bir dayanışmaya değil; &ldquo;iş b&ouml;l&uuml;m&uuml;&rdquo;&zwnj; sebebiyle de toplum hayatına/medeniyete ihtiya&ccedil; duyar.</p>\n\n<p>\n	&nbsp;Dolayısıyla insan, eşiyle, kişisel anlamda huzur ve s&uuml;kuna ererken, başkalarıyla &ldquo;iş b&ouml;l&uuml;m&uuml;&rdquo;&zwnj; ile de sosyal anlamda &ldquo;g&uuml;ven&rdquo;&zwnj; ve &ldquo;konfor&rdquo;&zwnj; elde eder.&Ouml;yleyse insan, eşi dahil, başkalarına karşı sevgi ve saygı g&ouml;sterirken sonu&ccedil;ta kendi huzur ve s&uuml;kununu ve kendi g&uuml;ven ve kendi konforunu elde etmeye hizmet ediyor demektir.</p>\n\n<p>\n	Hemen hatırlatalım ki &ldquo;selamlaşma&rdquo;&zwnj;; karşılaştığımız insan hakkında g&ouml;n&uuml;lden &ldquo;iyi</p>\n\n<p>\n	dilekte&rdquo;&zwnj; bulunmak ve bunu ona duyuracak şekilde a&ccedil;ığa vurmaktır.</p>\n\n<p>\n	&nbsp;G&ouml;n&uuml;lden yapılan bu iyi dilek, karşı tarafa duyurulunca onun g&ouml;nl&uuml;nde olumlu duyguya, o da sevgi ve saygıya, o da d&uuml;nya ve ahirette cennete.. yol a&ccedil;acaktır.</p>\n\n<p>\n	&nbsp;Yine hatırlatalım ki, s&uuml;reye adını veren &ldquo;ma&lsquo;un&rdquo;&zwnj;; komşudan komşuya, arkadaştan arkadaşa &ldquo;&ouml;d&uuml;n&ccedil; ekmek&rdquo;&zwnj;, &ldquo;&ouml;d&uuml;n&ccedil; tuz&rdquo;&zwnj;, &ldquo;&ouml;d&uuml;n&ccedil; kap&rdquo;&zwnj;, &ldquo;&ouml;d&uuml;n&ccedil; kağıt ve kalem&rdquo;&zwnj; gibi, &ldquo;k&uuml;&ccedil;&uuml;k&rdquo;&zwnj; ama &ldquo;g&ouml;n&uuml;l&rdquo;&zwnj; yapan &ldquo;yardım&rdquo;&zwnj;lardır.</p>\n\n<p>\n	&nbsp;İnsan y&uuml;reği o kadar al&ccedil;ak g&ouml;n&uuml;ll&uuml; ki o g&ouml;n&uuml;lden duyulan &ldquo;iyi dileği&rdquo;&zwnj; duymakla da kazanılır; &ldquo;&ouml;d&uuml;n&ccedil;&rdquo;&zwnj; verilen &ldquo;bir miktar tuz&rdquo;&zwnj;la da!</p>\n\n<p>\n	&nbsp;O y&uuml;rek ayni zamanda o kadar kırılgan ki, karşılaştığı kimsenin &ldquo;asık suratı&rdquo;&zwnj; da onu incitir; sakınılan &ldquo;bir silgi&rdquo;&zwnj; de!</p>\n\n<p>\n	&nbsp;G&ouml;r&uuml;l&uuml;yor ki; &ldquo;sevgi&rdquo;&zwnj; ve &ldquo;saygı&rdquo;&zwnj;ya dayalı &ldquo;huzurlu&rdquo;&zwnj; ve &ldquo;konforlu&rdquo;&zwnj; ortamı oluşturarak yaşadığımız d&uuml;nyayı &ldquo;cennet&rdquo;&zwnj;e &ccedil;evirmek de elimizde; aksine davranışla yaşadığımız d&uuml;nyayı &ldquo;cehennem&rdquo;&zwnj;e &ccedil;evirmek de.</p>\n\n<p>\n	&nbsp;Bu arada, bu ve benzeri &ouml;ğretilerin kazanımı olarak k&uuml;lt&uuml;r&uuml;m&uuml;ze mal olmuş bir değeri hatırlayalım:</p>\n\n<p>\n	Her ge&ccedil;eni Hızır bil; her geceni Kadir bil!</p>\n\n<p>\n	A&ccedil;ıktır ki &ldquo;her ge&ccedil;eni Hızır bilme&rdquo;&zwnj; anlayışı, ayırım yapmadan her insana verilen değeri; &ldquo;her geceyi Kadir bilme&rdquo;&zwnj; anlayışı, zamana verilen değeri anlatır.İnsana, &ldquo;Tanrı&rsquo;ya en yakın kul&rdquo;&zwnj;u sembolize eden &ldquo;Hızır&rdquo;&zwnj; g&ouml;z&uuml;yle bakmak, her halde, başka k&uuml;lt&uuml;rlerde karşılığı kolay kolay bulunamayacak anlam ve değerde bir anlayış olsa gerektir.</p>\n\n<p>\n	&nbsp;Burada hemen Mevlana&rsquo;yı hatırlayabiliriz. O, &ldquo;s&ouml;z&rdquo;&zwnj;lerin birer &ldquo;tohum&rdquo;&zwnj; olduklarını; tohum ekilsin de bitmesin, bunun genelde g&ouml;r&uuml;lm&uuml;ş bir şey olmadığını; ekilen tohumun yerden bittiği gibi s&ouml;zlerin de toplumda yeşereceğini; toplumun iyiliklerle dolması isteniyorsa, k&ouml;t&uuml; s&ouml;zlerden sakınılması ve konuşurken iyi s&ouml;zler se&ccedil;ilmesi gerektiğini.. anlatıyor.</p>\n\n<p>\n	&nbsp; Bu anlamda, Hz. Peygamberin şu s&ouml;z&uuml; ne kadar anlamlı:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a ve Ahiret g&uuml;n&uuml;ne inanan ya hayır s&ouml;ylesin ya sussun!&rdquo;&zwnj; (Buhari, Sahih, Edeb, 31; M&uuml;slim, Sahih, İman, 74) Rhanda Byrne&rsquo;nin yazdığı The Secret (Sır) adlı k&uuml;&ccedil;&uuml;k kitabında,&nbsp; yaşadığı tecr&uuml;beyle ulaştığı bir &ldquo;sırr&rdquo;&zwnj;ı ş&ouml;yle a&ccedil;ıklıyor:</p>\n\n<p>\n	&nbsp;İnsanın hayatına y&ouml;n veren onun, duygu ve d&uuml;ş&uuml;nceleridir. &ldquo;İyi&rdquo;&zwnj; şeyler d&uuml;ş&uuml;nenler hayatta &ldquo;iyi&rdquo;&zwnj; şeylerle karşılaşırlar; &ldquo;k&ouml;t&uuml;&rdquo;&zwnj; şeyler d&uuml;ş&uuml;nenler, &ldquo;k&ouml;t&uuml;&rdquo;&zwnj; şeylerle!</p>\n\n<p>\n	Karşılaştığı insana &ldquo;Hızır&rdquo;&zwnj; g&ouml;z&uuml;yle bakan, d&uuml;nyanın &ldquo;Hızır&rdquo;&zwnj;larla dolmasını istiyor demektir; Karşılaştığı insana &ldquo;Hınzır&rdquo;&zwnj; g&ouml;z&uuml;yle bakan da farkında olmadan d&uuml;nyanın &ldquo;Hınzır&rdquo;&zwnj;larda dolmasını istiyor demektir.</p>\n\n<p>\n	Gazali, İhya&rsquo;sının, &ldquo;Arkadaşlık Adabı&rdquo;&zwnj; bahsinde, &ldquo;Hadis&rdquo;&zwnj; diye bir s&ouml;z nakleder: &ldquo;Halkın dili; Hakkın kalemidir!&rdquo;&zwnj;</p>\n\n<p>\n	Bu s&ouml;z, belki bir Hadis değil, ama, anlamı muhteşem!</p>\n\n<p>\n	Allah, &ccedil;ok değer vererek yarattığı insanın sadece davranışlarını değil; her s&ouml;z&uuml;n&uuml; bile ciddiye alıyor ve onu hayata ge&ccedil;iriyor. Tabii faydası da zararı da s&ouml;z&uuml;n sahibine d&ouml;nmek &uuml;zere!</p>\n\n<p>\n	&nbsp;İnsan b&uuml;t&uuml;n bu &ldquo;iyi&rdquo;&zwnj; şeyleri de &ldquo;k&ouml;t&uuml;&rdquo;&zwnj; şeyleri de, onlarca yıl bağımlı olarak yaşamak durumunda olduğu &ldquo;aile&rdquo;&zwnj; ortamında elde eder.</p>\n\n<p>\n	&nbsp;İşte, ailenin &ouml;nemini haykıran başka bir gerek&ccedil;e daha!&nbsp;</p>\n\n<p>\n	&nbsp;Dolayısıyla, eşi dahil başkalarına karşı sevgide ve saygıda kusur eden insan, kendi huzur ve s&uuml;kununa, kendi g&uuml;ven ve konforuna kendi eliyle zarar veriyor demektir.</p>\n\n<p>\n	&nbsp;Selamlaşmayla ilgili bir Peygamber &ouml;ğretisi bu noktayı g&uuml;zel a&ccedil;ıklar:</p>\n\n<p>\n	&ldquo;Cennete giremezsiniz; iman etmedik&ccedil;e. İman etmiş olamazsınız; birbirinizi sevmedik&ccedil;e.</p>\n\n<p>\n	- Size bir şey &ouml;ğreteyim mi ki onu yaparsanız birbirinizi seversiniz?</p>\n\n<p>\n	- Aranızda selamlaşmayı yaygınlaştırınız!&rdquo;&zwnj; M&uuml;slim, Sahih, İman, 93)</p>\n\n<p>\n	Bu noktada bir Kur&rsquo;an &ouml;ğretisini hatırlayabiliriz:</p>\n\n<p>\n	&ldquo;O kimselerin vay haline! Ki onlar, kıldıkları namazları ciddiye almazlar; her şeyi g&ouml;steriş ve &ouml;v&uuml;lmek i&ccedil;in yaparlar; başkalarına yapılacak en k&uuml;&ccedil;&uuml;k yardımı bile engellerler.&rdquo;&zwnj; (Ma&lsquo;un, 107/4-7)</p>\n\n<p>\n	3.&nbsp;&nbsp; Eşler ve &ccedil;ocuklar, Kur&rsquo;an&rsquo;da, &ldquo;g&ouml;z aydınlığı nimetler&rdquo;&zwnj; olarak anılır</p>\n\n<p>\n	&nbsp;İnsan i&ccedil;in eş, adeta kendi kişiliğini tamamlayan &ldquo;b&uuml;t&uuml;n&uuml;n &ouml;b&uuml;r yarısı&rdquo;&zwnj; gibidir.</p>\n\n<p>\n	&nbsp;İnsan i&ccedil;in ana-baba başta olmak &uuml;zere yakınları &ccedil;ok &ouml;nemlidir. Onları sevmek, saymak, aramak, sormak, onlarla ilgilenmek; onların, varsa ihtiya&ccedil;larını karşılamak.. insanlık borcudur; iman borcudur.</p>\n\n<p>\n	&nbsp;İnsanın eşinin yeri ise daha farklıdır. İnsan eşiyle sadece ilgilenmez; onunla varını-yoğunu paylaşır; hayatı paylaşır.</p>\n\n<p>\n	&nbsp;İnsan i&ccedil;in, kendisinden bir par&ccedil;a olan &ccedil;ocuğunun da yeri ayrıdır: Yemez yedirir; giymez giydirir; onun i&ccedil;in uykusunu bile feda eder.</p>\n\n<p>\n	&nbsp;İnsan i&ccedil;in, onların bir par&ccedil;ası olduğu ana ve babasının da yeri ayrıdır: Onlar muhta&ccedil; ve mecbur olmadık&ccedil;a &ccedil;ocuklarından ilgi ve sevgiden başka &ldquo;maddi&rdquo;&zwnj; hi&ccedil;bir şey beklemezler. Evlat ise onların ihtiya&ccedil;ları olup olmadığını g&ouml;zetler; varsa ihtiya&ccedil;larını, hatta onlara sezdirmeden karşılar.</p>\n\n<p>\n	&nbsp;B&uuml;t&uuml;n bunlar tamam. Ama, insan, eşi, &ccedil;ocuğu, ana ve babası hakkında ilişkisini sadece bu &ccedil;er&ccedil;evede g&ouml;rmez. Ana-baba olarak &ccedil;ocuğa; evlat olarak ana-babaya; eş olarak eşine neler bor&ccedil;lu olduğunu hi&ccedil; g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;nden ayırmaz ve onlara olan &ldquo;minnet&rdquo;&zwnj; borcunu, hatta, onlara sezdirmeden &ouml;demeye &ccedil;alışır.</p>\n\n<p>\n	&ldquo;&Ouml;deme&rdquo;&zwnj; kelimesi burada &ccedil;ok &ldquo;kaba&rdquo;&zwnj; duruyor. &Ouml;demek ne kelime, ger&ccedil;ek evlat, ger&ccedil;ek ana-baba, ger&ccedil;ek eş.. eşine, ana-babasına, &ccedil;ocuğuna.. nasıl davranması gerekiyorsa &ouml;yle davranmayı, yaşantısının &ldquo;nefes&rdquo;&zwnj; alma-verme mertebesinde bir par&ccedil;ası olarak algılar ve &ouml;yle yaşar.</p>\n\n<p>\n	&nbsp;Bu ve benzeri algılama ve yaşantı ile insan sadece karşısındakinin ihtiyacını karşılamakla kalmaz; kendi temel ihtiya&ccedil;larını da karşılamış; onun &ldquo;hazz&rdquo;&zwnj;ına ermiş olur. Bu da onun doğuştan getirdiği &ouml;zelliklerinin ve sorumluluğunun gelişmesini sağlamaya katkıda bulunur.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;Ayette ne g&uuml;zel buyurulmuş:</p>\n\n<p>\n	&ldquo;Onlar, &lsquo;Ey Rabbimiz! Eşlerimizin ve &ccedil;ocuklarımızın bizler i&ccedil;in g&ouml;z&uuml;m&uuml;z&uuml;n n&uuml;ru, g&ouml;nl&uuml;m&uuml;z&uuml;n neşe kaynağı olmalarını sağla! Bizleri Senin bilincinde olanların en başında kıl!&rsquo; diye dua edenlerdir.&rdquo;&zwnj; (Kur&rsquo;an, Furkan, 25/74)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İnsan &ccedil;evresi ile uyumlu olmayı &ldquo;aile&rdquo;&zwnj;sinden &ouml;ğrenir. Ailesi i&ccedil;inde uyumlu olan kendi i&ccedil;inde uyumlu olur. Kendisiyle ve ailesiyle barışık olan, &ccedil;evresiyle barışık olur. B&uuml;t&uuml;n bu barışıklıklar, insanı, Tanrısıyla barışık hale getirir.</p>\n\n<p>\n	&nbsp;Peygamberimiz ne g&uuml;zel buyurmuş:</p>\n\n<p>\n	&ldquo;En hayırlınız başkalarıyla iyi ilişkiler i&ccedil;inde olan ve kendisiyle iyi ilişkiler kurulabilendir. &Ccedil;evresiyle uyumsuz-ge&ccedil;imsiz kimselerde hayır yoktur.&rdquo;&zwnj; (Ahmed b. Hanbel, M&uuml;sned, 2/400) 4- Canlılar d&uuml;nyasında yeni d&uuml;nyaya gelenler arasında hayatta tutunması en zor olanı &ldquo;insan yavrusu&rdquo;&zwnj; yani &ldquo;&ccedil;ocuk&rdquo;&zwnj;tur.</p>\n\n<p>\n	&nbsp;Buraya kadarki sunuşumuzda g&ouml;rd&uuml;k ki, canlılar d&uuml;nyasında yeni doğanlar arasında hayata tutunması en zor olanı &ldquo;insan yavrusu&rdquo;&zwnj; yani &ldquo;&ccedil;ocuk&rdquo;&zwnj;tur. &Ouml;zelde &ccedil;ocuğun, genelde insanın, hayata tutunabilmesi i&ccedil;in &ldquo;uzun yılları&rdquo;&zwnj; alan bir &ldquo;barınma&rdquo;&zwnj;, &ldquo;beslenme&rdquo;&zwnj; ve &ldquo;korunma&rdquo;&zwnj;.. &ldquo;desteği&rdquo;&zwnj;ne ihtiya&ccedil; vardır. Bebeği sarıp sarmalayacak, bağrına basacak, emzirecek, barındıracak ve koruyacak bir anne ve babası veya anne-babanın bu desteklerini ona sağlayacak &ouml;zellikte birisi mesela bir &ldquo;s&uuml;tanne&rdquo;&zwnj;si olmadan bir &ccedil;ocuğun yaşama şansı yoktur.&nbsp;</p>\n\n<p>\n	&nbsp; &Ccedil;ocuğun ihtiyacı olan bu desteğin ona sunulabileceği ortam ise &ldquo;aile&rdquo;&zwnj; ortamıdır. Aile ortamında sevgi dolu anne, şefkat dolu baba vardır. Bazı ailelerde, anne ve babadan başka muhtemelen b&uuml;y&uuml;k anne ve b&uuml;y&uuml;k baba da vardır. &Ccedil;ocuk ilk değilse, kardeş de vardır. Bu ortam, &ccedil;ocuğun hayata tutunmak, sonra da doğuştan sahip olduğu &ouml;zelliklerini geliştirmek i&ccedil;in en uygun bir ortamdır.</p>\n\n<p>\n	Kur&rsquo;an bu ger&ccedil;eğe veciz bir şekilde işaret eder:</p>\n\n<p>\n	&ldquo;Ve Allah sizi analarınızın karınlarından &ouml;yle bir halde &ccedil;ıkardı ki hi&ccedil; bir şey bilmiyordunuz. Sizin işitme, g&ouml;rme ve duyma yeteneklerinizi geliştirdi. Ş&uuml;kredesiniz diye.</p>\n\n<p>\n	&ldquo;G&ouml;rmediler mi baksalar a kuşlara: Onlar g&ouml;kte&nbsp; u&ccedil;arlarken onları Allah&rsquo;tan başka tutan kim?Elbette bunda iman edecekler i&ccedil;in &ccedil;ok ayetler var.</p>\n\n<p>\n	&ldquo;Allah size evlerinizden bir barınak yaptı ve hayvanların derilerinden size gerek g&ouml;&ccedil; g&uuml;nlerinizde gerek yerleşik g&uuml;nlerinizde taşıyabileceğiniz hafif evler ve y&uuml;nlerinden, yapağılarından, kıllarından belli bir s&uuml;re (giyinecek, kuşanacak, serilecek, d&ouml;şenecek) ev ve ticaret eşyası yaptı.</p>\n\n<p>\n	&ldquo;Allah yarattığı şeylerden sizin i&ccedil;in g&ouml;lgeler yaptı ve sizin i&ccedil;i dağlardan siperler yaptı. Sizi sıcaktan &ndash; soğuktan ve savaşta koruyacak giysiler yaptı. B&ouml;ylece &uuml;zerinizde olan nimetini tamamlayacak ki siz halis M&uuml;sl&uuml;manlar olup barış yayasınız, diye. (Nahl, 16/78-81)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Dikkat edilirse, bu ayetlerde, araya kuşların hayatı da bir &ouml;rnek olarak verilerek insanoğlunun hayata tutunmak i&ccedil;in muhta&ccedil; olduğu, başta aile yuvası, şartlara ve ihtiya&ccedil;lara işaret edilmektedir.</p>\n\n<p>\n	&nbsp;Basit bir g&ouml;zlem bize şunu g&ouml;steriyor ki canlılar i&ccedil;inde t&uuml;ys&uuml;z teleksiz/&ccedil;ıplak olarak doğan yalnız &ldquo;insan yavrusu&rdquo;&zwnj; yani &ldquo;&ccedil;ocuk&rdquo;&zwnj;tur.</p>\n\n<p>\n	&nbsp;Basit canlılar hayata &ccedil;ok kolay tutunur; yaşar giderler.</p>\n\n<p>\n	&nbsp;Canlılarda gelişmişlik arttık&ccedil;a hayata tutunma şartları da ağırlaşarak değişir.</p>\n\n<p>\n	&nbsp;İnsan, canlı t&uuml;rlerinin en gelişmişi olduğu i&ccedil;in, onun hayata tutunma şartları da o &ouml;l&ccedil;&uuml;de ağır ve &ccedil;eşitlidir:Her şeyden &ouml;nce, bebek, hi&ccedil;bir canlı t&uuml;r&uuml; i&ccedil;in s&ouml;z konusu olmayan şekilde sarılıp sarmalanacaktır. Kundak, beşik, karyola, yatak odası.. gibi kendisine uygun barınma-yaşama yeri ona kendisinden başkası tarafından sunulacaktır.</p>\n\n<p>\n	&nbsp;Başlangı&ccedil; yıllarında emzirilerek beslenecek; her yaşta birileriyle dayanışmaya ve/veya işb&ouml;l&uuml;m&uuml;ne ihtiya&ccedil; duyacaktır. &ldquo;Yalnızlık&rdquo;&zwnj; ise hi&ccedil;bir yaşta insan i&ccedil;in değildir.İnsan, başta ana-baba ve kendisinden ibaret k&uuml;&ccedil;&uuml;k bir topluluk/aile i&ccedil;ine doğacak; sonra akraba &ccedil;evresiyle, mahallesi sakinleriyle, kentinde yaşayanlarla ve &uuml;lkesi vatandaşlarıyla hatta d&uuml;nya insanlarıyla hayatı paylaşacaktır: &ldquo;Dayanışma&rdquo;&zwnj; i&ccedil;ine girerek; &ldquo;işb&ouml;l&uuml;m&uuml;&rdquo;&zwnj; yaparak!&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;Doğan &ccedil;ocuk bebek haliyle tabiat şartlarına karşı korunmasızdır. Doğan &ccedil;ocuk korunmaya muhta&ccedil;tır. Kendisini koruyamaz. Onu ana ve/veya babası yahut onların fonksiyonunu y&uuml;klenen &ldquo;s&uuml;tanne&rdquo;&zwnj; benzeri birileri koruyacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;Daha &ouml;nce birka&ccedil; kere ifade ettiğimiz gibi bu durum &ccedil;ocuk i&ccedil;in bir olumsuzluktur. &Ccedil;&uuml;nk&uuml; kendi kendine hayata tutunma şansı yoktur. Ama, başka a&ccedil;ıdan bakınca g&ouml;r&uuml;yoruz ki bu durum &ccedil;ocuk i&ccedil;in artı bir &ouml;zelliktir: O, kendisi i&ccedil;in &ouml;nceden hazırlanan ortamda&nbsp; sevenleri tarafından beklenmekte ve karşılanmaktadır.</p>\n\n<p>\n	&nbsp;&nbsp; &nbsp;İnsan i&ccedil;in geneli ve normali budur.Afet şartlarında veya insanların uyması gereken kurallar g&ouml;zetilmeden d&uuml;nyaya getirilen şanssız &ccedil;ocuk, genel durumun istisnasıdır. O durumda bile &ldquo;masum/g&uuml;nahsız&rdquo;&zwnj; bilinen bebek, onun varlığından haberdar olan diğer insanlar tarafından,&nbsp; her şartta korunmaya alınarak barındırılmakta; yetiştirilmektedir.&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;Bu durumda, bir kere daha fark ediyoruz ki &ccedil;ocuk i&ccedil;in/insan i&ccedil;in, aile yuvası, sırf maddi anlamda bile,&nbsp; &ldquo;olmazsa olmaz&rdquo;&zwnj; mertebede &ldquo;gerekli&rdquo;&zwnj; ve o &ouml;l&ccedil;&uuml;de &ldquo;&ouml;nemli&rdquo;&zwnj; bir kurumdur.</p>\n\n<p>\n	&nbsp;5- &Ccedil;ocuğun bu hayati ihtiyacını karşılayacak &ldquo;sıcak aile yuvası&rdquo;&zwnj;nın sıcaklığı &ldquo;meveddet/derin saygı ve sevgi&rdquo;&zwnj;den gelir</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;İnsan, &ldquo;sevgi&rdquo;&zwnj;nin &uuml;r&uuml;n&uuml;d&uuml;r: Allah insanı sevdi de yarattı.&Ccedil;ocuk da &ldquo;sevgi&rdquo;&zwnj; &uuml;r&uuml;n&uuml;d&uuml;r.Sadece &ldquo;insan&rdquo;&zwnj; ve sadece &ldquo;&ccedil;ocuk&rdquo;&zwnj; değil; b&uuml;t&uuml;n varlıklar &ldquo;sevgi&rdquo;&zwnj;nin &uuml;r&uuml;n&uuml;d&uuml;r: Allah,Evreni, sevdi de yarattı.Evrendeki d&uuml;zen sevgiyle korunur; d&uuml;şmanlıkla bozulur.Onun i&ccedil;indir ki &ldquo;sevgi&rdquo;&zwnj; dolu kalpte &ldquo;iman&rdquo;&zwnj; rahat eder. &ldquo;kin&rdquo;&zwnj; dolu kalpte ise &ldquo;iman&rdquo;&zwnj; huzursuz olur.</p>\n\n<p>\n	Yunus&rsquo;un:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&ldquo;Ben gelmedim davi i&ccedil;in; ben gelmişem sevi i&ccedil;in&rdquo;&zwnj;dediği gibi insan bu d&uuml;nyaya &ldquo;barış&rdquo;&zwnj; i&ccedil;in gelir; &ldquo;dostluk&rdquo;&zwnj; i&ccedil;in gelir; d&uuml;şmanlık i&ccedil;in, kavga i&ccedil;in değil!Allah katında &ldquo;Hak Din&rdquo;&zwnj;in &ldquo;İslam&rdquo;&zwnj; olmasının anlamı budur.Y&uuml;ce Allah&rsquo;ın, ilk insana &ouml;ğrettiği din de anlam olarak &ldquo;İslam&rdquo;&zwnj; adını taşır; Son Peygamber vasıtasıyla &ouml;ğrettiği din de.</p>\n\n<p>\n	&ldquo;İslam&rdquo;&zwnj; adı &ldquo;silm&rdquo;&zwnj; k&ouml;k&uuml;nden gelir ve bu s&ouml;zc&uuml;k, &ldquo;barış&rdquo;&zwnj; anlamına gelmektedir ve &ldquo;İslam&rdquo;&zwnj;, &ldquo;Barış&rdquo;&zwnj;; &ldquo;İslam Dini&rdquo;&zwnj;, &ldquo;Barış Dini&rdquo;&zwnj; demektir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Ayrı ırklarla, ayrı inan&ccedil;larla, &ldquo;barış&rdquo;&zwnj; i&ccedil;inde yaşamak Allah katında tek &ldquo;Hak&rdquo;&zwnj; dinin insanlardan istediğidir. Ama, zorla değil; sınav konusu olarak. Barışa hizmet ederek sınav&rsquo;ı kazanan, D&uuml;nyada da Ahirette de yaşadı, demektir.Bu uzunca tahlil, İnanan aileler i&ccedil;in &ldquo;sevgi&rdquo;&zwnj;nin temelini anlatır.</p>\n\n<p>\n	&nbsp;Yaratana inanan kişi; her şeyden &ouml;nce Y&uuml;ce Tanrı ile barışıktır. &Ccedil;&uuml;nk&uuml; o başına gelenin de eline ge&ccedil;enin de Allah&rsquo;tan gelen birer &ldquo;sınav&rdquo;&zwnj; konusu olduğunu aklından &ccedil;ıkarmaz ve başına gelene sabretmesini; eline ge&ccedil;ene ş&uuml;kretmesini bilir.&nbsp;İnanan kişi, başta ana ve babası, &ccedil;evresiyle ve b&uuml;t&uuml;n Evren&rsquo;le barışıktır. &Ccedil;&uuml;nk&uuml; her şeyi Yaratanın &ldquo;Bir&rdquo;&zwnj; olduğunu hi&ccedil;bir zaman unutmaz.&nbsp; Bu kimse kendisi ile de barışıktır.Kendisiyle, Evrenle ve en &ouml;nemlisi Tanrıyla barışık olan kimse, Yunus&rsquo;un deyişiyle&nbsp; &ldquo;herşey&rdquo;&zwnj;i &ldquo;Yaratan&rdquo;&zwnj;dan &ouml;t&uuml;r&uuml; sevecektir:&ldquo;Yaratılmışı sevdik; Yaradandan &ouml;t&uuml;r&uuml;&rdquo;&zwnj;</p>\n\n<p>\n	&nbsp;İnsan g&ouml;nl&uuml; &ldquo;sevgi&rdquo;&zwnj; bakımından &ccedil;ok zengindir. O kadar O kadar engindir ki insanın sevmek&nbsp; istediği her şeyi sevmeye yeter.Sevgi dolu kalpte &ldquo;iman&rdquo;&zwnj; huzur ve s&uuml;kun bulur.&nbsp;Ailenin temelini oluşturan eşler (sonra ana baba) arasına, Kur&rsquo;an&rsquo;ın ifadesiyle &ldquo;meveddet ve rahmet&rdquo;&zwnj; yerleştirilmiştir: Eşler, birbirlerine karşı &ldquo;meveddet ve rahmet&rdquo;&zwnj; duyguları ile doludur.</p>\n\n<p>\n	&nbsp;Bilindiği gibi &ldquo;meveddet&rdquo;&zwnj;, &ldquo;derin dostluk ve sevgi&rdquo;&zwnj; demektir. Rahmet de &ldquo;sevgi ve şefkat&rdquo;&zwnj; demektir.Karı-Koca birbirlerine karşı &ldquo;derin dostlukla, sevgiyle ve şefkatle doludur. Eşler birbirlerini ger&ccedil;ek dostlar olarak severler, sayarlar, birbirlerine şefkat hisleri beslerler. Her biri diğerini mutlu etmenin yollarını arar. Ve her biri, eşinin mutlu olması ile mutlu olur. Eşinin mutsuzluğu eşini mutsuz eder; &uuml;zer.</p>\n\n<p>\n	&Ccedil;ocuklar; birbirlerinin karı ve kocası olan ana ve babanın bu &ldquo;dostluk&rdquo;&zwnj;, &ldquo;sevgi&rdquo;&zwnj; ve &ldquo;şefkat&rdquo;&zwnj; duygularını g&ouml;re g&ouml;re, yaşaya yaşaya b&uuml;y&uuml;yeceğinden onlar da bu g&uuml;zel duygularla dolu hale gelecek ve başta zamanı gelinde evlenmekle kendilerinin olacak eşleri, herkese karşı &ldquo;dostluk&rdquo;&zwnj;, &ldquo;sevgi&rdquo;&zwnj; ve şefkat&rdquo;&zwnj; duyguları besleyeceklerdir.</p>\n\n<p>\n	Eşler arasına &ldquo;derin dostluk&rdquo;&zwnj; demek olan &ldquo;mevedet&rdquo;&zwnj;in yerleştirilmesi, Kur&rsquo;an&rsquo;da &ldquo;Allah&rsquo;ın ayetlerinden&rdquo;&zwnj; olarak bildirilir: Karı koca arasında bulunan &ldquo;derin dostluk&rdquo;&zwnj; Y&uuml;ce Allah&rsquo;ın kudretini g&ouml;steren ayetlerden yani kanıtlardandır.Ger&ccedil;ekten genel olarak eşler arasında &ldquo;derin dostluk, sevgi ve şefkat&rdquo;&zwnj; vardır. Bundan mahrum olan eşler ise, istisna oluşturur.</p>\n\n<p>\n	D&uuml;ş&uuml;n&uuml;rsek, eşler arasında dostluk ve sevginin bulunması ger&ccedil;ekten Allah&rsquo;ın Ayetlerindendir yani ilahi mucizedir.&nbsp;Mucizedir, &ccedil;&uuml;nk&uuml;, eşler genelde kıskan&ccedil; olurlar ve bu kıskan&ccedil;lık onların g&ouml;nl&uuml;nden dostluğu da sevgiyi de saygıyı da s&ouml;ker atar.Bu arada eş eşinden ideal &ouml;l&ccedil;&uuml;de davranış, ilgi ve armağan bekler. Beklediğini bulamayınca da d&uuml;nyası adeta kararır.</p>\n\n<p>\n	Ama, Allah&rsquo;ın eşlerin g&ouml;nl&uuml;ne; &ldquo;kıskan&ccedil;lık&rdquo;&zwnj; duygusunu dengeleyerek zararsız hale getirecek, &ldquo;ideal&rdquo;&zwnj; beklentilerini yumuşatarak anlayışa d&ouml;n&uuml;şt&uuml;recek&nbsp; &ldquo;derin&nbsp; dostluk/ meveddet&rdquo;&zwnj; duygusunu yerleştirmiş olması, eşler arasında sarsılmaz sevgi ve g&uuml;ven duygularının yeşermesine ve pekişmesine yol a&ccedil;ar.&nbsp;Artık eşler eşinden &ldquo;beklenti&rdquo;&zwnj; i&ccedil;inde olmaktan &ccedil;ok kendisi eşine &ldquo;neyi nasıl versin ki onu daha &ccedil;ok mutlu etsin&rdquo;&zwnj; &ouml;zeni ve &ccedil;abası i&ccedil;ine girer.</p>\n\n<p>\n	Bu &ouml;yle bir psikolojidir ki, paylaşılacak şey belki değişmeyecek ama bu duygu sayesinde &ldquo;t&uuml;kenmez&rdquo;&zwnj; hatta &ldquo;hep artar&rdquo;&zwnj; hale gelecektir.Bunu bir &ouml;rnekle a&ccedil;makta yarar var:&Ccedil;ok susamış iki kişi, hi&ccedil; beklemedikleri zamanda ve yerde bir i&ccedil;im su bulmuştur.Bu iki kişi iki ayrı psikolojik yaklaşım i&ccedil;inde bu suyu paylaşabilirler:</p>\n\n<p>\n	&nbsp;a) &ldquo;Arkadaşım bu suyu bana bıraksa da hepsini ben i&ccedil;sem? Zaten su ancak bir i&ccedil;imlik! İkimiz b&ouml;l&uuml;şsek hi&ccedil; birimizi kandırmaz. Hepsini ona bıraksam ben susuzluktan &ouml;l&uuml;r&uuml;m&rdquo;&zwnj;, yaklaşımı.</p>\n\n<p>\n	&nbsp;b) &ldquo;Ben bu suyu arkadaşıma vereyim, hepsini o i&ccedil;sin. &Ccedil;&uuml;nk&uuml; su ancak bir i&ccedil;imlik. İkimiz b&ouml;l&uuml;şsek hi&ccedil; birimiz kandırmaz.. Hepsini ben i&ccedil;meye kalkışsam aramızda kavga &ccedil;ıkar. En iyisi hepsini o i&ccedil;sin.&rdquo;&zwnj; yaklaşımı.</p>\n\n<p>\n	&nbsp;Sonu&ccedil;ta su iki kişi arasında yarı yarıya b&ouml;l&uuml;ş&uuml;lecektir, ama:Birinci yaklaşıma g&ouml;re b&ouml;l&uuml;ş&uuml;ld&uuml;ğ&uuml;nde, a&ccedil;ıktır ki, eldeki su, hi&ccedil; birini kandırmamakbir yana, aralarında, hi&ccedil; su i&ccedil;memiş kadar gergin ve ateşi y&uuml;kselten duygu i&ccedil;indeb&ouml;l&uuml;ş&uuml;lm&uuml;ş olacak ve su hi&ccedil; birini hi&ccedil;bir &ouml;l&ccedil;&uuml;de tatmin etmeyecektir.İkinci psikolojik yaklaşım i&ccedil;inde b&ouml;l&uuml;ş&uuml;ld&uuml;ğ&uuml; takdirde ise, her biri suyun tamamınıarkadaşına bırakacak fedakarlık duygu taşıdığından, bir i&ccedil;im suyun yarısını bu duyguyla i&ccedil;mek, ona, suya kandıracak duygu ve tatmini verecektir.</p>\n\n<p>\n	Daha basit s&ouml;ylersek, &ldquo;hepsi arkadaşımın olsun&rdquo;&zwnj; duygusuyla b&ouml;l&uuml;şmek ile &ldquo;hepsi benim olsun&rdquo;&zwnj; duygusu ile b&ouml;l&uuml;şmek, b&ouml;l&uuml;ş&uuml;lecek şeyin pratikte yarı yarıya eşit b&ouml;l&uuml;ş&uuml;m&uuml; ile sonu&ccedil;lanacak ama &ldquo;hepsi arkadaşımın olsun&rdquo;&zwnj; duygusuyla yapılan b&ouml;l&uuml;ş&uuml;m, b&ouml;l&uuml;ş&uuml;len şeye t&uuml;kenmez &ldquo;bereket&rdquo;&zwnj; ve b&ouml;l&uuml;şen taraflara da doyumsuz &ldquo;tatmin&rdquo;&zwnj; verecektir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İşte, Y&uuml;ce Yaratanın eşler arasına koyduğu o &ldquo;meveddet&rdquo;&zwnj; o &ldquo;derin dostluk&rdquo;&zwnj; &ouml;yle bir duygudur ki, eşler &ldquo;hep eşinden bir şeyler bekleme&rdquo;&zwnj; duygusu i&ccedil;inde bocalamak yerine; &ldquo;hep eşine bir şeyler verme fırsatını kollama&rdquo;&zwnj; duygusu i&ccedil;inde &ldquo;sevgi&rdquo;&zwnj; dolu, &ldquo;saygı&rdquo;&zwnj; dolu&rdquo;&zwnj; &ldquo;fedakarlık&rdquo;&zwnj; dolu &ldquo;doyumlu&rdquo;&zwnj; bir psikoloji i&ccedil;inde &ldquo;huzurlu&rdquo;&zwnj; ve &ldquo;mutlu&rdquo;&zwnj; olarak yaşayacaktır.</p>\n\n<p>\n	Sonu&ccedil;ta, eşlerin birbirinden bekledikleri ve alabildikleri; birbirine vermek istedikleri ve verebildikleri pratikte pek değişmeyecek ama b&ouml;l&uuml;ş&uuml;len şeyler psikolojik&nbsp; olarak her ikisini de &ldquo;tatmin&rdquo;&zwnj; edeceğinden her ikisi de &ldquo;huzurlu&rdquo;&zwnj; ve &ldquo;mutlu&rdquo;&zwnj; olacaklardır.Uygulaması, eşler arasında hayata ge&ccedil;ecek &ldquo;paylaşma&rdquo;&zwnj; ile ilgili bu &ldquo;psikolojik yaklaşım&rdquo;&zwnj; onlardan meydana gelen ve onları &ouml;rnek alan &ccedil;ocukları vasıtasıyla b&uuml;t&uuml;n topluma, giderek insanlığa mal olabilecektir.</p>\n\n<p>\n	&nbsp; İşte, &ldquo;aile&rdquo;&zwnj;nin, insanlık i&ccedil;in &ouml;nemini ortaya koyan başka bir sebep daha!</p>\n\n<p>\n	&nbsp;Hatırlayalım ki ilk insanın iki &ccedil;ocuğu &ldquo;Habil&rdquo;&zwnj; ve &ldquo;Kabil&rdquo;&zwnj; kardeşler arasında, birinin diğerini &ouml;ld&uuml;rmesiyle sonu&ccedil;lanan &ldquo;anlaşmazlık&rdquo;&zwnj; az &ouml;nce s&ouml;z&uuml;n&uuml; ettiğimiz olumsuz &ldquo;psikolojik yaklaşım&rdquo;&zwnj; sonucu ortaya &ccedil;ıkmıştır:</p>\n\n<p>\n	&nbsp;&ldquo;Onlara, Adem&rsquo;in iki oğlunun haberini doğru olarak anlat: Onlar&nbsp; birer kurban sunmuşlardı da birisinden kabul edilmiş, diğerinden ise kabul edilmemişti. (Kurbanı kabul edilmeyen kardeş &ouml;tekine kıskan&ccedil;lık y&uuml;z&uuml;nden)&nbsp; &lsquo;Ne olursa olsun ben&nbsp; seni &ouml;ld&uuml;receğim&rsquo; dedi. &Ouml;b&uuml;r&uuml; de &lsquo;Allah ancak sakınanlarınkini kabul eder&rsquo; dedi ve (ve ekledi):</p>\n\n<p>\n	&nbsp;&nbsp;&ldquo;&rsquo;And olsun ki eğer sen, beni &ouml;ld&uuml;rmek i&ccedil;in elini kaldıracak olursan, ben seni &ouml;ld&uuml;rmek i&ccedil;in sana elimi kaldıracak değilim. &Ccedil;&uuml;nk&uuml; ben b&uuml;t&uuml;n varlıkların Rabbı olan Allah&rsquo;tan korkarım.&rsquo;</p>\n\n<p>\n	&nbsp;&nbsp;&ldquo;&Ccedil;&uuml;nk&uuml; ben dilerim ki sen benim g&uuml;nahımı da kendi g&uuml;nahını da y&uuml;klenesin de &ouml;ylece cehennemlik olasın. İşte, zalimlerin cezası budur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&ldquo;Bunun &uuml;zerine o, benliğine uyarak kardeşini &ouml;ld&uuml;rd&uuml;. B&ouml;ylece kendisine yazık etti.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&ldquo;Bunun &uuml;zerine Allah bir karga g&ouml;nderdi. Karga, kardeşinin &ouml;l&uuml;s&uuml;n&uuml; nasıl g&ouml;meceğini ona g&ouml;stermek i&ccedil;in yeri eşiyordu. Dedi: &lsquo;Yazıklar olsun bana! Şu karga kadar da mı olamadım? Kardeşimin &ouml;l&uuml;s&uuml;n&uuml; g&ouml;mmek de mi elimden gelmezdi.&rsquo; Artık o ettiğine yanıyordu.</p>\n\n<p>\n	&nbsp;&nbsp; &ldquo;İşte bunun i&ccedil;in İsrailoğullarına şunu yasadık: &lsquo;Her kim bir kimseyi haksız yere &ouml;ld&uuml;recek olursa b&uuml;t&uuml;n insanları &ouml;ld&uuml;rm&uuml;ş gibi olur. Her kim de bir kimsenin canını kurtaracak olursa b&uuml;t&uuml;n insanların canını kurtarmış gibi olur..&rdquo;&zwnj; (Kur&rsquo;an, Maide, 5/27-32)<br />\n	Dikkat edilirse bu &ccedil;ok &ouml;nemli olayda bir insan psikolojisi a&ccedil;ığa vurulmaktadır: &ldquo;Ben haklıyım&rdquo;&zwnj; psikolojisi. &ldquo;Haksız olduğunu g&ouml;rse bile haklı olanı ortadan kaldırma&rdquo;&zwnj; psikolojisi.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;İki kişi tepede bir canlı g&ouml;r&uuml;r. Biri:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; - Kocaman kartal, der. &Ouml;b&uuml;r&uuml;:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; - Hayır, ke&ccedil;i! Der. Derken, birazdan o canlı havalanır ve u&ccedil;ar. Saha &ouml;nce &ldquo;Ke&ccedil;i!&rdquo;&zwnj; diyen diretir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; - U&ccedil;sa da ke&ccedil;i, ka&ccedil;sa da!</p>\n\n<p>\n	İşin &ouml;z&uuml;, &ldquo;haklı&rdquo;&zwnj; olmanın peşinden koşmak değil; &ldquo;hakkın&rdquo;&zwnj; peşinden koşmaktır!İşte, &ldquo;eş&rdquo;&zwnj;ler arasındaki &ldquo;sevgi&rdquo;&zwnj;nin kaynağı o &ldquo;meveddet&rdquo;&zwnj;, o &ldquo;derin dostluk&rdquo;&zwnj;, her iki tarafa, &ldquo;kendi&rdquo;&zwnj;nden &ouml;nce &ldquo;eşi&rdquo;&zwnj;ni d&uuml;ş&uuml;nme duygusu veren &ldquo;y&uuml;ksek duygu&rdquo;&zwnj;dur.O &ldquo;y&uuml;ksek duygu&rdquo;&zwnj;nun bittiği yerde, &ldquo;sen-ben&rdquo;&zwnj; kavgasına girmek yerine &ldquo;iki olgun insan&rdquo;&zwnj;&nbsp;olarak ortaklığı bitirmek, yani &ldquo;boşanmak&rdquo;&zwnj;tır.Ancak, boşanmanın; Allah&rsquo;ın hi&ccedil; hoşlanmadığı bir fiil olduğunu akıldan &ccedil;ıkarmadan,&nbsp;boşanmayı &ldquo;son &ccedil;are&rdquo;&zwnj; olarak g&ouml;rmek; m&uuml;mk&uuml;nse &ldquo;&rdquo;&zwnj;eşler&rdquo;&zwnj; arasında bulunması gereken o&nbsp;&nbsp;&ldquo;meveddet&rdquo;&zwnj;i, o &ldquo;derin dostluğu&rdquo;&zwnj; yeniden yeşertme gayretini g&ouml;sterdikten sonra &ldquo;olmuyorsa&rdquo;&zwnj;o zaman &ldquo;boşanma&rdquo;&zwnj; yoluna gitmek.</p>\n\n<p>\n	Unutmamak gerek ki, Medeni d&uuml;nyadaki &ldquo;Aile Mahkemeleri&rdquo;&zwnj;nin fonksiyonu da&nbsp;buna yardımcı olabildiği &ouml;l&ccedil;&uuml;de başarılı olabilir.&nbsp;Mahkemelerin normal fonksiyonu &ldquo;haklı&rdquo;&zwnj;yı &ldquo;haksız&rdquo;&zwnj;ı ayırmakken Aile Mahkemelerinin fonksiyonu, eski dostluğu yeniden kurmanın yollarını aramaktır.Bu yollardan biri de elbette ki taraflara &ldquo;haksız&rdquo;&zwnj; oldukları durumu g&ouml;stermek olacaktır ama bu, sadece &ldquo;eski dostluğu&rdquo;&zwnj; yeniden kurmanın yollarından biridir; temel fonksiyon değil. &Ccedil;&uuml;nk&uuml; &ldquo;haklı&rdquo;&zwnj;yı &ldquo;haksız&rdquo;&zwnj;ı ortaya koymakla iş bitmiyor; taraflar yeniden &ldquo;dost&rdquo;&zwnj;&nbsp; olarak yaşamaya g&ouml;t&uuml;r&uuml;lebiliyor mu? Aile Mahkemeleri i&ccedil;in &ouml;nemli olan hedef o.</p>\n\n<h2>\n	SONU&Ccedil;</h2>\n\n<p>\n	&nbsp;İnsan, K&acirc;inat ağacının meyvesidir.</p>\n\n<p>\n	&nbsp;K&acirc;inat, insanla anlam bulur.</p>\n\n<p>\n	&nbsp;Tanrı Buyruğunu okumak-anlamak da insanın işi; K&acirc;inat Kitabını okumak-anlamak da!</p>\n\n<p>\n	&nbsp; İnsan, Tanrı Buyruğunu okumakla,</p>\n\n<p>\n	&nbsp;&nbsp;- Nereden geldiğini,</p>\n\n<p>\n	&nbsp; &nbsp;- Nereye gitmekte olduğunu&ouml;ğrenir;</p>\n\n<p>\n	&nbsp;&nbsp; - Ben kimim?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;- Beni Kim Yarattı?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;- Ni&ccedil;in Yarattı?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;- İşim-&Ouml;devim nedir?</p>\n\n<p>\n	&nbsp;&nbsp; - Sonum ne olacak?sorularına cevap bulur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;K&acirc;inat Kitabını okumakla, K&acirc;inatı meydana getiren varlıkları ve eşyayı tanır;&nbsp;- Cansızlar alemini oluşturan maddelerin &ldquo;atom&rdquo;&zwnj; yapısını,</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;- Canlılar d&uuml;nyasının &ldquo;h&uuml;cre&rdquo;&zwnj; yapısını,</p>\n\n<p>\n	&nbsp;&nbsp; - Eşyanın &ldquo;fizik&rdquo;&zwnj; ve &rdquo;&zwnj;kimya&rdquo;&zwnj; &ouml;zelliklerini &ouml;ğrenir.Bu bilgiler insana, onları Yaratanın &ldquo;İlmi&rdquo;&zwnj;ni, &ldquo;Sanatı&rdquo;&zwnj;nı, &ldquo;Kudreti&rdquo;&zwnj;ni daha yakından</p>\n\n<p>\n	tanımasını sağlar. Tanrı&rsquo;ya olan saygı, sevgi ve bağlılığı artar; O&rsquo;na saygısı, hayranlığa d&ouml;n&uuml;ş&uuml;r.Eşyadan alaşımlar, bileşikler elde eder; onlardan tekerlekten motora, aletler, arabadanuzay gemisine, ara&ccedil;lar yaparak onları, K&acirc;inatı keşfetme ve hayatını kolaylaştırma yolunda kullanır;&nbsp; &ldquo;insan&rdquo;&zwnj; olarak yaratılmanın keyfini s&uuml;rerken Tanrısına ş&uuml;kreder.</p>\n\n<p>\n	&nbsp;Bu şartlarda yaşayan eşler, bu d&uuml;nyaya davet ettikleri insanlara/&ccedil;ocuklarına, bir yandan yaşayacakları fizik ortamı hazırlarken &ouml;b&uuml;r yandan onlarla bu kazanımlarını paylaşır; kazanımları, onlar aracılığıyla gelecek kuşaklara aktarır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;İnsan i&ccedil;in &ldquo;aile&rdquo;&zwnj; olmasaydı, her halde, bunlardan hi&ccedil;biri olamazdı.</p>\n\n<p>\n	&nbsp;Her şeyi en g&uuml;zel tasarlayan ve en g&uuml;zel yaratan Y&uuml;ce Tanrı&rsquo;ya, Allah Teala&rsquo;ya hamd olsun.</p>\n\n<p>\n	&nbsp;</p>','İslam Dini Açısından “Aile”‌ ve Önemi','','publish','closed','open','','islam-dini-acisindan-aile%e2%80%8c-ve-onemi','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3128',0,'post','',0),(3129,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Ebeveynlerin hakkını eda etmek o kadar ağır, zarif, dakik ve b&uuml;y&uuml;k bir tahamm&uuml;l ve sabrı gerektirmektedir ki Hak Te&acirc;l&acirc;&rsquo;ya ve kıyamete iman eden ger&ccedil;ek m&uuml;minler dışında hi&ccedil; kimsenin yapabileceği bir iş değildir. Hangi m&uuml;min? Sıfat ve hususiyetleri Kur&rsquo;&acirc;nı Kerim&rsquo;de beyan edilen m&uuml;min:</p>\n\n<div class=\"GeneralSooTitr\">\n	<div class=\"SooTitrContent\" style=\"margin: auto\">\n		&rdquo;Aralarında h&uuml;k&uuml;m verilmek &uuml;zere Allah&rsquo;a ve Peygamberi&rsquo;ne &ccedil;ağırıldıkları vakit: &rdquo;İşittik, itaat ettik&rdquo;&zwnj; demek, ancak iman edenlerin s&ouml;z&uuml;d&uuml;r, işte saadete erenler onlardır. Allah&rsquo;a ve Peygamber&rsquo;e itaat eden, Allah&rsquo;tan korkan ve O&rsquo;ndan sakınan kimseler, işte onlar kurtulanlardır.&rdquo;&zwnj;[1]</div>\n</div>\n\n<p>\n	Şimdi Hak Te&acirc;l&acirc;&rsquo;nın anne ve baba hakkını beyan eden m&uuml;barek İsr&acirc; suresindeki ayeti m&uuml;lahaza ediniz.</p>\n\n<p>\n	&rdquo;Rabbin, yalnız kendisine kulluk etmenizi ve ana babaya da iyi davranmanızı kesin bir şekilde emretti. Eğer ikisinden biri veya her ikisi, senin yanında iken ihtiyarlayacak olursa, onlara karşı &rdquo;of&rdquo;&zwnj; bile demeyesin, onları azarlamayasın. İkisine de hep tatlı s&ouml;z s&ouml;yleyesin. Onlara acıyarak al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k kanatlarını ger ve: &rdquo;Rabbim! K&uuml;&ccedil;&uuml;kken beni yetiştirdikleri gibi sen de onlara merhamet et! &rdquo;&zwnj; de.&rdquo;&zwnj;[2]</p>\n\n<p>\n	Anne ve babanın hakkını, Allahu Te&acirc;l&acirc;&rsquo;nın hakkının hemen ardından zikreden ve b&ouml;ylece konunun b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;n delili olan bu ayeti şerifenin ger&ccedil;ek tefsir, a&ccedil;ıklama ve manası &ccedil;ok değerli bir kitap olan Kafi, c. 2, s. 57&rsquo;de hakkı s&ouml;yleyen İmam Sadık&rsquo;tan (a.s) nakledilen birinci rivayette yer almıştır.</p>\n\n<p>\n	Değerli Kafi kitabı, gaybeti suğra d&ouml;neminde yaşayan değerli yazarı merhum Kuleyni (r.a) sebebiyle ve &ouml;zellikle de masumun asrına yakın d&ouml;nemde yaşamış ravilerden alınmış olan rivayetler ve muhtevası hasebiyle, tertip ve d&uuml;zeni sebebiyle telif edildiği g&uuml;nden bu g&uuml;ne kadar kendisine g&ouml;sterilen tevecc&uuml;h nedeniyle ve de Ehli Beyt fıkhının ve usuli din&rsquo;in &ccedil;ok &ouml;nemli kaynaklarından birisi olduğu sebebiyle diğer kitapların sahip olmadığı &ccedil;ok &ouml;zel bir itibara sahiptir.</p>\n\n<p>\n	&Ouml;yle zannediyorum ki bu ayetin, Kafi gibi bir kitapta, hem de İmam Sadık (a.s) gibi birinin beyanıyla, anne ve baba hakkını beyan eden bu tefsirden sonra artık hi&ccedil; kimse i&ccedil;in bu konuda bir &ouml;z&uuml;r kalmamıştır. Ravi ş&ouml;yle diyor: &rdquo;İmam Sadık&rsquo;a (a.s) bu ayetin anlamını sordum. İmam ş&ouml;yle buyurdu: &rdquo;Anne ve babaya ihsanın anlamı, onlarla g&uuml;zel ve tatlı bir huy, g&uuml;zel bir hal, sabır ve tahamm&uuml;l ile oturup kalkman, usanga&ccedil;lık ve asık suratla onlara karşı davranmaman, her ne kadar m&uuml;stağni de olsa, onlar senden istemeye mecbur kalmadan onların ihtiya&ccedil;larını gidermen ve onları g&ouml;rmeye gittiğinde eli dolu olarak gitmendir. Allahu Te&acirc;l&acirc; ş&ouml;yle buyurmamış mıdır: &rdquo;Sevdiğiniz şeylerden infak etmedik&ccedil;e iyiliğe erişemezsiniz.&rdquo;&zwnj;[3]</p>\n\n<p>\n	Bu ayette de Hak Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır: &rdquo;Eğer onlardan biri veya ikisi yaşlılık &ccedil;ağına erişince, onlar bu yaşlılık, zayıflık ve tahamm&uuml;ls&uuml;zl&uuml;k sebebiyle, seni &uuml;zecek bile olurlarsa, yine de onlara &ouml;f bile deme, seni d&ouml;verlerse sesini y&uuml;kseltme, onlarla g&uuml;zel bir şekilde konuş, y&uuml;ce s&ouml;zlerle karşıla. Eğer yine sana el kaldıracak olursa, onlara ş&ouml;yle de: &rdquo;Allah, her ikinize de mağfiret etsin&rdquo;&zwnj; ve işte bu s&ouml;z y&uuml;ce bir s&ouml;zd&uuml;r.</p>\n\n<p>\n	İmam daha sonra ş&ouml;yle buyurdu: &rdquo;Onlara karşı m&uuml;tevazı ol, onlara rahmet ve şefkat g&ouml;z&uuml;yle bak, onların sesine ve eline karşı sesini ve elini kaldırma, onlardan &ouml;nce oturma ve onlardan &ouml;ne ge&ccedil;me. Onlara dua et ve ş&ouml;yle de: &rdquo;Allah&rsquo;ım! Bu ikisine rahmet et. Nitekim onlar da bu yaşıma gelinceye kadar beni terbiye ettiler.&rdquo;&zwnj;</p>\n\n<p>\n	Başka bir ayette ise Allah-u Te&acirc;l&acirc; ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&rdquo;Bana ve ana babana ş&uuml;kret diye tavsiyede bulunmuşuzdur. D&ouml;n&uuml;ş banadır. Ey insanoğlu! Ana baba, seni, k&ouml;r&uuml; k&ouml;r&uuml;ne bana ortak koşman i&ccedil;in zorlarlarsa, onlara itaat etme; d&uuml;nya işlerinde onlarla g&uuml;zel ge&ccedil;in; bana y&ouml;nelen kimsenin yoluna uy; sonunda d&ouml;n&uuml;ş&uuml;n&uuml;z banadır. O zaman, yaptıklarınızı size bildiririm.&rdquo;&zwnj;[4]İlgin&ccedil; Bir N&uuml;kte</p>\n\n<p>\n	Hz. Musa risaletle g&ouml;nderildiği zaman Firavun&rsquo;a karşı yumuşak s&ouml;z s&ouml;ylemekle emrolundu. Bunun sebebini sorunca da ş&ouml;yle bir cevap işitti: &rdquo;O on beş yıldır senin zahmetini &ccedil;ekti, s&uuml;t emdiğin d&ouml;nemden gen&ccedil;lik d&ouml;nemine kadar seni b&uuml;y&uuml;tmek i&ccedil;in bir&ccedil;ok sıkıntılara katlandı. O halde sana karşı adeta babalık hakkına sahiptir. Dolayısıyla sen ona karşı y&uuml;ksek sesle konuşma ve ona kaba davranma.&rdquo;&zwnj;</p>\n\n<h2>\n	Zarif Bir Mesele</h2>\n\n<p>\n	Menhec tefsirinde &rdquo;Seni &ouml;ks&uuml;z bulup da barındırmadı mı?&rdquo;&zwnj;[5] Ayetinin tefsirinde ş&ouml;yle yer almıştır: &rdquo;Allah-u Te&acirc;l&acirc; Resul&uuml;&rsquo;ne ş&ouml;yle buyurmuştur: &rdquo;Ben, sen hen&uuml;z doğmadan babanı d&uuml;nyadan aldım, &ccedil;ocukluk d&ouml;neminde de anneni ahirete intikal ettirdim. Zira eğer hayatta kalacak olsalardı, n&uuml;b&uuml;vvet y&uuml;k&uuml;ne tahamm&uuml;l etmek ve bir yandan da anne ve babanın haklarını eda etmek, senin belini kıracaktı.&rdquo;&zwnj;</p>\n\n<h2>\n	Anne ve Baba Hakları Hakkında Rivayetler</h2>\n\n<p>\n	Ravi İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordu: &rdquo;Hangi amel daha &uuml;st&uuml;nd&uuml;r?&rdquo;&zwnj; İmam Sadık (a.s) ş&ouml;yle buyurdu: &rdquo;Namazı vaktinde kılmak, an-ne babaya iyilik yapmak ve aziz ve celil olan Allah yolunda cihat etmek.&rdquo;&zwnj;[6]</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &rdquo;Sizden birinin &ouml;l&uuml; veya diri anne babasına iyilik etmesine engel olan nedir?&rdquo;&zwnj;</p>\n\n<p>\n	Birisi, &rdquo;D&uuml;nyadan g&ouml;&ccedil;m&uuml;ş olan anne babaya karşı ne yapalım?&rdquo;&zwnj; diye sorduğunda İmam (a.s) ş&ouml;yle buyurdu: &rdquo;Onların adına namaz kılsın, onların adına sadaka versin, onlar adına hacca gitsin ve onlar adına oru&ccedil; tutsun.&rdquo;&zwnj;[7]</p>\n\n<h2>\n	Zekeriya b. İbrahim&rsquo;in M&uuml;sl&uuml;man Olması</h2>\n\n<p>\n	Zekeriya ş&ouml;yle diyor: &rdquo;Ben bir Hıristiyan idim ve bağnaz bir Hıristiyanken M&uuml;sl&uuml;man oldum, sevin&ccedil; i&ccedil;inde Mekke&rsquo;ye gittim, İmam Sadık&rsquo;ın (a.s) huzuruna vardım. Bana ş&ouml;yle buyurdu: &rdquo;Eğer bir sorun varsa sor.&rdquo;&zwnj; Ben ş&ouml;yle arz ettim: &rdquo;Ailem Hıristiyan&rsquo;dır, o ailede M&uuml;sl&uuml;man olan sadece benim. Annemin g&ouml;zleri g&ouml;rm&uuml;yor, ben mecburen onunla birlikte yaşıyorum.</p>\n\n<p>\n	Zira annem ve babamın benden başka kimsesi yoktur. Onlarla yemek yememi, onların kabından yememi istemektedirler.&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &rdquo;Anne ve baban domuz eti yiyorlar mı? &rdquo;&zwnj; Ben, &rdquo;Hayır&rdquo;&zwnj; dedim. İmam, &rdquo;Domuz ile hi&ccedil;bir ilişkileri var mıdır? &rdquo;&zwnj; diye sordu ve ben, &rdquo;Hayır&rdquo;&zwnj; dedim. İmam ş&ouml;yle buyurdu: &rdquo;O halde o aileden ayrılma, annen babandan ayrı durma, annene hizmet et, işleri yap, onu banyoya g&ouml;t&uuml;r, elbiselerini değiştir, ağzına lokmasını ver.&rdquo;</p>\n\n<p>\n	Kufe&rsquo;ye geri d&ouml;nd&uuml;ğ&uuml;mde İmam&rsquo;ın annem hakkındaki t&uuml;m emirleriyle amel ettim. O bana ş&ouml;yle dedi: &rdquo;Bana ger&ccedil;eğini s&ouml;yle, sen M&uuml;sl&uuml;man mı oldun? &rdquo;&zwnj; Ben ş&ouml;yle dedim: &rdquo;Evet, b&uuml;t&uuml;n bu hizmetleri ve muhabbetleri de zamanımın imamı ve Allah Resul&uuml;&rsquo;n&uuml;n oğlu olan İmam Sadık&rsquo;ın (a.s) emriyle yaptım.&rdquo;&zwnj; Annem: &rdquo;O, peygamber midir?&rdquo;&zwnj; diye sordu. Ben ş&ouml;yle arz ettim: &rdquo;Hayır, o altıncı İmamdır ve Allah Resul&uuml;&rsquo;n&uuml;n torunudur.&rdquo;&zwnj; Annem ş&ouml;yle dedi: &rdquo;Hayır, benim hakkımda yaptığın bu işler, Allah&rsquo;ın peygamberlerinin emridir, ben k&ouml;r&uuml;m, k&ouml;r olduğum halde de senin dininin daha iyi bir din olduğunu anlıyorum. Beni de dine hidayet et.&rdquo;&zwnj;</p>\n\n<p>\n	B&ouml;ylece annem de benim vasıtamla M&uuml;sl&uuml;man oldu, &ouml;ğle namazını benimle kıldı, akşam namazı vakti geldiğinde ş&ouml;yle dedi: &rdquo;Yine namaz kıl ki ben de seninle birlikte namaz kılayım. Zira ben &ouml;ğle namazından lezzet aldım.&rdquo;&zwnj; B&ouml;ylece akşam namazını da benimle kıldı ve namazdan sonra d&uuml;nyadan g&ouml;&ccedil;t&uuml;. Burada İmam&rsquo;ın bana s&ouml;ylediği şu s&ouml;z&uuml; hatırladım:</p>\n\n<p>\n	&rdquo;Eğer annen d&uuml;nyadan g&ouml;&ccedil;erse, sen onu defnet.&rdquo;&zwnj;Sabah erkenden Şiileri haberdar kıldım, onlar, &rdquo;keşişe s&ouml;yle&rdquo;&zwnj; dediler. Ben, &rdquo;o M&uuml;sl&uuml;man olmuştu&rdquo;&zwnj; dedim. B&ouml;ylece onlar iş bitinceye kadar bana yardımcı oldular. [8]</p>\n\n<p>\n	Cabir-i Cu&rsquo;fi ise ş&ouml;yle diyor: &rdquo;İmam Sadık&rsquo;ın (a.s) huzurunda idim. Bir şahıs ş&ouml;yle dedi: &rdquo;Annem ve babam Ehl-i S&uuml;nnettendir ve &ccedil;ok bağnazdırlar, onlara nasıl davranayım? &rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &rdquo;Sen ger&ccedil;ek Şiilerimize karşı nasıl davranıyorsun? &rdquo;&zwnj; O şahıs ş&ouml;yle arz etti: &rdquo;Aşk, muhabbet g&ouml;steriyor ve sorunlarını halletmeye &ccedil;alışıyorum.&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &rdquo;Anne ve babana karşı da aynı şekilde davran.&rdquo;&zwnj;[9]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &rdquo;Bir gen&ccedil; anne ve babası hayattayken onlara &ccedil;ok hizmet ediyor, &ouml;l&uuml;m&uuml;nden sonra da anne ve babasının vasiyetinde şu c&uuml;mleyi g&ouml;r&uuml;yor: &rdquo;Oğlum, bir miktar bor&ccedil;luyuz. Bu borcumuzu &ouml;deyemedik, sen bizim tarafımızdan bu borcu &ouml;de.&rdquo;&zwnj; O gen&ccedil; ş&ouml;yle diyor: &rdquo;Beni asla ilgilendirmez, hayatları zamanında bunu kendileri &ouml;demeliydi.&rdquo;&zwnj; O gen&ccedil;, Allah-u Te&acirc;l&acirc;&rsquo;dan onlar i&ccedil;in mağfiret bile dilemiyor, bundan dolayı Allah onu, anne babaya asi olan kimselerden yazılmasını emreder. Bir &ccedil;ocuk da anne ve babasının zamanında onların hakkını zayi ediyor, ama &ouml;l&uuml;m&uuml;nden sonra onların borcunu &ouml;d&uuml;yor ve onlar i&ccedil;in mağfiret diliyor. İşte bundan dolayı anne babasına iyilik edenlerden sayılır.&rdquo;&zwnj;[10]</p>\n\n<p>\n	Emali kitabında İmam Sadık&rsquo;tan (a.s) rivayet edildiği &uuml;zere Musa (a.s) arşın g&ouml;lgesinde &ccedil;ok g&uuml;zel bir y&uuml;z g&ouml;r&uuml;nce ş&ouml;yle arz etti: &rdquo;Arşın başına g&ouml;lge saldığı bu şey nedir? &rdquo;&zwnj; Kendisine ş&ouml;yle hitap edildi: &rdquo;Bu şahıs, anne ve babasına &ccedil;ok iyilik etmiştir, dolayısıyla da dosyası, laf taşımaktan ve iki kişinin arasını bozmaktan temizlenmiştir.&rdquo;</p>\n\n<p>\n	İmam Cafer (a.s) ş&ouml;yle buyurmuştur: &rdquo;Eğer, &ouml;l&uuml;m&uuml;n sizlere kolay olmasını istiyorsanız, akraba ve yakınlarınıza başvurunuz, anne ve babanıza iyilik ediniz. Bu durumda &ouml;l&uuml;m meleğinden şu s&ouml;z işitilir: &rdquo;Ona sıkı davranmayınız.&rdquo;&zwnj;Yine bu iş, &ouml;mr&uuml;n sonuna kadar fakirliği sizden uzaklaştırır.&rdquo;&zwnj;</p>\n\n<p>\n	Bir şahıs K&acirc;be&rsquo;nin yanında Ebu Zer&rsquo;e ş&ouml;yle dedi: &rdquo;Ali&rsquo;nin y&uuml;z&uuml;ne &ccedil;ok bakıyor musun?&rdquo;&zwnj; Ebu Zer cevabında ş&ouml;yle dedi: &rdquo;Ben Peygamber&rsquo;in yanındaydım, benimle Fatıma&rsquo;nın arasında fazla bir fasıla yoktu. Bana hitaben ş&ouml;yle buyurdular: &rdquo;Ali b. Ebi Talib&rsquo;e bakmak ibadettir, anne babaya şefkat ve rahmetle bakmak ibadettir.&rdquo;&zwnj;[11]</p>\n\n<p>\n	Ali (a.s) ş&ouml;yle buyurmuştur: &rdquo;Anne ve babanın, Allah&rsquo;a isyan dışında her konudaki s&ouml;z&uuml;n&uuml; kabul et.&rdquo;&zwnj;</p>\n\n<p>\n	Yedinci İmam (a.s) ş&ouml;yle buyurmuştur: &rdquo;Bir şahıs, Allah Resul&uuml;&rsquo;ne ş&ouml;yle arz etti: &rdquo;Bana, baba haklarını s&ouml;yle.&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &rdquo;Onu ismiyle &ccedil;ağırmaması, ondan &ouml;nce y&uuml;r&uuml;memeli, ondan &ouml;nce oturmamalı ve ona s&ouml;v&uuml;lmesine sebep olmamalı.&rdquo;&zwnj;[12]</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &rdquo;Anne ve baba hakkında &ccedil;ocuklara &uuml;&ccedil; şey farzdır: Her haliyle onlara teşekk&uuml;r etmeli, Allah&rsquo;a isyan dışında emir ve yasaklarını kabullenmeli, gizli ve a&ccedil;ıkta onların hayrını dilemelidirler.&rdquo;&zwnj;[13]</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&rdquo;Anne babasının hakkına riayet etmeyen kimseye ş&ouml;yle denilir: İstediğin gibi davran, ş&uuml;phesiz ben seni bağışlamayacağım.&rdquo;&zwnj;[14]Hakeza Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &rdquo;İki şeyin cezası hususunda d&uuml;nyada acele edilir: &rdquo;Zina ve anne babaya karşı gelmek.&rdquo;&zwnj;[15]</p>\n\n<p>\n	Hakeza Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &rdquo;Herkim anne babasını &uuml;zerse, ş&uuml;phesiz onlara asilik yapmıştır.&rdquo;&zwnj;[16]</p>\n\n<p>\n	Altıncı İmam (a.s) ş&ouml;yle buyurmuştur: &rdquo;Anne ve babaya sert bakmak, onlara isyan sayılır.&rdquo;&zwnj;</p>\n\n<p>\n	Bir şahıs Allah Resul&uuml;&rsquo;ne ş&ouml;yle arz etti: &rdquo;İşlemediğim &ccedil;irkin bir amel yoktur. Acaba bana t&ouml;vbe yolu a&ccedil;ık mıdır?&rdquo;&zwnj; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &rdquo;Anne baban hayatta mıdır? &rdquo;&zwnj; O ş&ouml;yle dedi: &rdquo;Annem vefat etmiştir, ama babam hayattadır.&rdquo;&zwnj; Peygamber ş&ouml;yle buyurdu: &rdquo;Eğer b&uuml;t&uuml;n g&uuml;nahlarının bağışlanmasını istiyorsan, git ve babana iyilik et.&rdquo;&zwnj; O şahıs, camiden &ccedil;ıktığı zaman Peygamber ş&ouml;yle buyurdu: &rdquo;Keşke annesi (hayatta) olsaydı.&rdquo;&zwnj;[17]</p>\n\n<p>\n	Hz. Musa (a.s) &uuml;&ccedil; defa, Allah&rsquo;tan kendisine tavsiyede bulunmasını isteyince kendisine ş&ouml;yle hitap edildi: &rdquo;Sana iki defa anneni, bir defa da babanı tavsiye ediyorum.&rdquo;&zwnj;[18]</p>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurmuştur: &rdquo;&Uuml;&ccedil; şeyde hi&ccedil; kimse i&ccedil;in &ouml;zg&uuml;rl&uuml;k yoktur: İyi ve k&ouml;t&uuml;ye emaneti eda etmek, iyi ve k&ouml;t&uuml;ye verilen ahde vefa g&ouml;stermek, iyi ve k&ouml;t&uuml; anne babaya iyilikte bulunmak.&rdquo;&zwnj;[19]</p>\n\n<h2>\n	Şeyh Ensari ve Annesi</h2>\n\n<p>\n	B&uuml;y&uuml;k fakih ve m&uuml;&ccedil;tehitlerin sonuncusu olan Şeyh Ensari, annesini banyonun yanına kadar omzunda taşıyor, hamamcı bir kadına teslim ediyor ve işi bitinceye kadar annesini eve g&ouml;t&uuml;rmek i&ccedil;in orada bekliyordu.</p>\n\n<p>\n	Her gece annesinin elini &ouml;pmeye geliyor, sabahleyin onun iznini alarak evden dışarı &ccedil;ıkıyordu. Annesi &ouml;ld&uuml;kten sonra &ccedil;ok ağladı ve ş&ouml;yle buyurdu: &rdquo;Ben, anneye hizmet gibi b&uuml;y&uuml;k bir nimetten mahrum kaldığım i&ccedil;in ağlıyorum.&rdquo;&zwnj; Şeyh Ensari, annesinin &ouml;l&uuml;m&uuml;nden sonra da bir&ccedil;ok işi, ders vermesi ve insanların kendisine m&uuml;racaatta bulunması olduğu halde annesinin &ouml;mr&uuml;n&uuml;n t&uuml;m farz namazlarını kıldı. Oysa annesi de kendi zamanının dindar kadınlarından biriydi.</p>\n\n<h2>\n	Anneye Eziyet Eden Kimse</h2>\n\n<p>\n	Bir gen&ccedil; &ouml;lmek &uuml;zereydi. Allah Resul&uuml; onu ziyarete gitti. Ona şehadeteyn kelimesini telkin buyurdu. Ama gen&ccedil; y&uuml;z &ccedil;evirdi. Şehadeteyn[20] kelimesini s&ouml;ylemekten sakındı. Allah Resul&uuml; ş&ouml;yle buyurdu: &rdquo;Bu gencin annesi var mıdır?&rdquo;&zwnj; ona, &rdquo;evet&rdquo;&zwnj; diye arz ettiler. Peygamber annesini &ccedil;ağırdı ve ş&ouml;yle buyurdu: &rdquo;Sen &ccedil;ocuğundan rahatsız mısın?&rdquo;&zwnj; Annesi, &rdquo;Evet&rdquo;&zwnj; dedi. Peygamber ş&ouml;yle buyurdu: &rdquo;O halde oğlundan razı ol. Zira dili şehadeteyn kelimesini s&ouml;yleyemiyor.&rdquo;&zwnj; Annesi ş&ouml;yle arz etti: &rdquo;O kalbimi &ccedil;ok yakmıştır.</p>\n\n<p>\n	Ben ondan rahatsızım.&rdquo;&zwnj; Peygamber ş&ouml;yle buyurdu: &rdquo;Benim hatırım i&ccedil;in ondan razı ol&rdquo;&zwnj; B&ouml;ylece kadın sadece Allah Resul&uuml;&rsquo;n&uuml;n hatırı i&ccedil;in ondan razı olduğunu bildirdi. Resulullah tekrar o gence ş&ouml;yle buyurdu: &rdquo;Hak Te&acirc;l&acirc;&rsquo;nın birliğine ve benim risaletime şahadette bulun.&rdquo;&zwnj; O gen&ccedil; şehadet getirdi. Peygamber ş&ouml;yle buyurdu: &rdquo;Neden &ouml;nce s&ouml;ylemedin? &rdquo;&zwnj; O ş&ouml;yle arz etti: &rdquo;Korkun&ccedil; bir canavar bana saldırıyordu ve beni bu kelimeyi s&ouml;ylemekten alı- koyuyordu. Şimdi bu canavar uzaklaştı ve ben de kolay bir şekilde şehadeteyn kelimesini s&ouml;yleyebildim.&rdquo;&zwnj;[21]</p>\n\n<p>\n	İmam Seccad (a.s) annenin hakkı hususunda ş&ouml;yle buyurmuştur: &rdquo;Annen seni, dokuz ay veya daha az bir m&uuml;ddet, ağır bir y&uuml;k gibi taşımıştır. Oysa hi&ccedil; kimse, başka bir kimseyi bu şekilde taşıyamaz. Kalbinin meyvesinden sana yedirmiştir. Bunu hi&ccedil; kimse yapamaz. B&uuml;t&uuml;n v&uuml;cuduyla seni korumuş, seni doyurmuş ama kendi a&ccedil;lığına tevecc&uuml;h etmemiştir.</p>\n\n<p>\n	Sana su vermiş, kendi susuzluğuna bakmamıştır. Seni giydirmiş, kendisini hesaba katmamıştır. Sıcakta kalmış, ama seni sıcaktan korumuştur. Senin i&ccedil;in tatlı uykudan mahrum kalmış, (t&uuml;m v&uuml;cuduyla) seni sıcak ve soğuktan korumuştur. B&uuml;t&uuml;n bunları senin gibi bir evladı olsun diye yapmıştır. O halde sen, b&uuml;t&uuml;n bu zahmetleri karşısında merhamet sahibi olan Allah&rsquo;ın başarısı dışında asla onun &ccedil;ektiği bu zahmetlerin ş&uuml;kranını yerine getiremezsin.&rdquo;&zwnj;[22]</p>\n\n<p>\n	Hekem isminde birisi ş&ouml;yle diyor: &rdquo;Altıncı İmam&rsquo;a (a.s) ş&ouml;yle arz ettim: &rdquo;Babam bana bir ev vermiştir, şu anda o eve geri d&ouml;nmek istemektedir.&rdquo;&zwnj; İmam ş&ouml;yle buyurdu: &rdquo;Baban k&ouml;t&uuml; bir iş yapmıştır. Ama seninle kavga ederse, sen sesini y&uuml;kseltme. Eğer bağırıp &ccedil;ağırırsa, sen ona karşı yumuşak konuş.&rdquo;&zwnj;[23]</p>\n\n<p>\n	&rdquo;İnfak edeceğiniz mal; ana baba, yakınlar i&ccedil;in olmalıdır. . .&rdquo;&zwnj; (Bakara/215)</p>\n\n<p>\n	--------------------------------------------------------------------------------</p>\n\n<p>\n	[1] N&ucirc;r, 51 52</p>\n\n<p>\n	[2] İsr&acirc;, 23 24</p>\n\n<p>\n	[3] &Acirc;li İmr&acirc;n, 92</p>\n\n<p>\n	[4]- Lokman, 14- 15</p>\n\n<p>\n	[5]- Duh&acirc;, 6</p>\n\n<p>\n	[6]- Kafi, c. 2, s. 158</p>\n\n<p>\n	[7]- Kafi, c. 2, s. 159</p>\n\n<p>\n	[8]- Vesail, c. 1, s. 491</p>\n\n<p>\n	[9]- a. g. e. s. 490</p>\n\n<p>\n	[10]- Bihar, c. 74, s. 59</p>\n\n<p>\n	[11]- Bihar, c. 38, s. 196</p>\n\n<p>\n	[12]- Bihar, c. 74, s. 45</p>\n\n<p>\n	[13]- Tuhef&rsquo;ul-Ukul, 238</p>\n\n<p>\n	[14]- Bihar, c. 74, s. 61- 74</p>\n\n<p>\n	[15]- a. g. e.</p>\n\n<p>\n	[16]- a. g. e.</p>\n\n<p>\n	[17]- Bihar, c. 74, s. 82</p>\n\n<p>\n	[18]- Bihar, c. 13, s. 330</p>\n\n<p>\n	[19]- Vesail, c. 21, s. 490</p>\n\n<p>\n	[20]- &rdquo;Eşhedu ella il&acirc;he illallah ve eşhedu enne Muhammed&rsquo;en abduhu ve resuluhu&rdquo;&zwnj; (Şehadet ederim ki Allah&rsquo;tan başka il&acirc;h yoktur ve şehadet ederim ki Muhammed Allah&rsquo;ın kulu ve resul&uuml;d&uuml;r)</p>\n\n<p>\n	[21]- Menazil&rsquo;ul-Ahire, Muhaddis-i Kummi</p>\n\n<p>\n	[22]- Bihar, c. 74, s. 6</p>\n\n<p>\n	[23]- Vesail, c. 18, s. 224</p>','Anne-Babanın Çocuk Üzerindeki Hakları','','publish','closed','open','','anne-babanin-cocuk-uzerindeki-haklari','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3129',0,'post','',0),(3130,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	İslam d&uuml;nyası, farklı farklı coğrafi b&ouml;lgelere ve iklimlere dağılmış durumda olup, bir &ccedil;ok kavim ve ırkları kendi i&ccedil;inde barındırır. Orta doğuyu, Afrika kıtasını, uzak doğuyu, Osmanlı İmparatorluğu d&ouml;neminde İslam ile tanışmış olan g&uuml;ney doğu Avrupa&#39;nın birka&ccedil; b&ouml;lgelerini ve bunlardan başka Amerika&#39;da ve kuzey Avrupa&#39;nın i&ccedil;inde bulunan M&uuml;sl&uuml;manlar, İslam d&uuml;nyasını teşkil etmektedir.</p>\n\n<p>\n	Olduk&ccedil;a geniş bir alana yayılmış olan İslam D&uuml;nyası, zengin &uuml;lkelere sahipse de bir &ccedil;ok &uuml;lkeler de fakirlik ve geri kalmışlığın acısını &ccedil;ekmektedir. Bu geri kalmışlık sadece teknoloji ve iktisattan dolayı değildir; bazen de bu &uuml;lkelerde birbirlerine hakim olmaya &ccedil;alışan kavimler arasındaki s&uuml;rt&uuml;şmelerin oluşturduğu i&ccedil; etken ve İstikbar d&uuml;nyasının uyguladığı &ccedil;eşitli m&uuml;dahale planları neticesinde oluşan dış etken vasıtasıyla bu &uuml;lkelerde &ccedil;ok acı bir tabloya karşı karşıyayız.</p>\n\n<p>\n	Bu durumun oluşturduğu karışıklık, fakirlik ve diğer k&uuml;lt&uuml;rel ve toplumsal aksaklıkların olumsuz sonucundan en &ccedil;ok kadınları ve &ccedil;ocukları etkilemektedir.</p>\n\n<p>\n	S&ouml;z&uuml;m ona y&uuml;ksek k&uuml;lt&uuml;r&uuml;n (!) yer aldığı, Avrupa&#39;nın ortasındaki Bosna Hersek&rsquo;daki faciaya bir g&ouml;z atalım. Teknoloji ve İnsan Haklarının meşalesini ellerinde bulundurduklarını savunan&nbsp; Avrupalılar, Sırpların, M&uuml;sl&uuml;man soy kırımına g&ouml;z yummaktadırlar.</p>\n\n<p>\n	Bu ateş, son aylarda Yugoslavya&#39;nın g&uuml;neyinde yer alan Kosova&#39;ya da sı&ccedil;ramıştır. Ve yine bu ateşin alevlerinde ezilen kadınlar ve &ccedil;ocuklardır. Elbette Bosna Hersek&#39;te yapılan iğren&ccedil; işkenceler ve M&uuml;sl&uuml;manlara, &ouml;zellikle kadınlara uygulanan insanlık dışı muamelelerden burada bahsetmek istemiyoruz. Bu &ccedil;irkin ve hayvani davranışlardan bir &ccedil;oğumuz haberdarız.</p>\n\n<p>\n	Orta doğu da bundan pek farklı değildir. Irak&#39;ta ki Baas rejimi, kendi memleketini, İran&#39;la sekiz yıllık bir savaşa sokması yetmiyormuş gibi, ateşkes antlaşmasından sonra yerinde duramayarak başka bir İslam &uuml;lkesi olan Kuveyt&#39;e saldırdı. Halkını, zaten İran&#39;la olan savaştan bu yana sıkıntıya sokan Irak, ardından ambargolara sebep olan Kuveyt savaşına girmekten &ccedil;ekinmedi. Yine faturayı bu memleketin mazlum kadın ve &ccedil;ocuklarına mal ettiler. Temel gıda maddeleri bile zor bulunan bu &uuml;lkede ciddi sağlık problemleri de yaşanmaktadır.</p>\n\n<p>\n	Bu arada Amerika Rejimi kendi &ccedil;ıkarları &ccedil;er&ccedil;evesinde ve b&ouml;lgede gayri meşru varlığını korumak ve bağımlı rejimlere olan baskısını artırıp onları daha fazla zillete s&uuml;r&uuml;klemek &ouml;zellikle Gasıp&nbsp; İsrail Rejim&rsquo;nin korunması i&ccedil;in m&uuml;sl&uuml;manlara baskı yapmak i&ccedil;in Irak&rsquo;a karşı d&uuml;zenlediği operasyonlarda en &ccedil;ok zarar ve z&uuml;l&uuml;me uğrayan&nbsp;&nbsp; zayıf d&uuml;ş&uuml;r&uuml;lm&uuml;ş Irak halkı ve &ouml;zellikle kadınlar ve &ccedil;ocuklardır.</p>\n\n<p>\n	&Ouml;te bilindiği &uuml;zere Rusya, Amerika&#39;dan sonra gelen en b&uuml;y&uuml;k emperyalistlerden biriydi. Bu sıfatına g&uuml;venerek Afganistan&#39;a saldırdı ve Afganlı M&uuml;sl&uuml;manların elinden yenilginin acı tadını tattı. Her filimdeki mutlu sona benzeyen bir manzara gibiydi bu savaşın zaferi. Ancak asıl trajedi bundan sonra başladı.</p>\n\n<p>\n	Bu sefer, Kavimcilik, siyasi ve akidevi farklılıklar Afganistan&#39;a musallat oldu. İ&ccedil; savaş başlayarak, M&uuml;sl&uuml;man M&uuml;sl&uuml;man&#39;ı &ouml;ld&uuml;rd&uuml;. Bu i&ccedil; savaşın ardından Taliban adıyla meşhur olan bir grup, g&uuml;&ccedil;leri eline ge&ccedil;irerek, İslam adına bir katliam hareketi başlattı. Kendisinden olmayan her kişi, fırka, mezhep ve gruplara karşı vicdansız bir savaş başlattı. Bunlar, her yedi yaşından b&uuml;y&uuml;k olan erkek &ccedil;ocuklarının canlarını helal bilerek, binlerce insanı &ouml;ld&uuml;rd&uuml;. Bu katliamın sonunda binlerce &ouml;l&uuml;, dul kadın ve &ouml;ks&uuml;z &ccedil;ocuklar geride kaldı. Dul kadınlar demişken! Bu vahşi insanlar&nbsp; M&uuml;sl&uuml;man kadınları esir alarak cariye olarak birbirlerine hediye ediyor ve halka a&ccedil;ık olan bir pazarda sergiliyorlar.<br />\n	Zaten Taliban, g&uuml;&ccedil;leri eline ge&ccedil;irdiğinden beri, Afganistan bir k&uuml;lt&uuml;r &ccedil;ıkmazına girerek fikri bir gerileme g&ouml;r&uuml;lm&uuml;şt&uuml;r. Kadının evden &ccedil;ıkması bir nevi yasaklanmış, hele hele kadının &ccedil;alışması haram olarak g&ouml;r&uuml;lm&uuml;ş. Oysa İslam&#39;da kadın toplumun temelidir.</p>\n\n<p>\n	Şimdi ise g&ouml;zlerimizi kendi memleketimize &ccedil;evirelim. T&uuml;rkiye, batı d&uuml;nyasıyla, İslam &uuml;lkeleri arasında sıkışmış kalmış ve bu iki k&uuml;lt&uuml;r arasında k&ouml;pr&uuml; vazifesi haline getirilen bir &uuml;lkedir. Bu y&uuml;zden T&uuml;rkiye ne batıda, nede doğuda yer alır. Osmanlı İmparatorluğu yıkıldıktan sonra daha &ccedil;ok batıya meyil eden T&uuml;rkiye, artık kendisini tamamen Avrupa&#39;ya endekslerken, bazı şahıslar kendi i&ccedil;indeki İslami motifleri inkar ederek, bu değerleri silmek istemektedirler. T&uuml;rkiye&#39;de, Cumhuriyet Tarihinin ilk başlarında emek&ccedil;i k&ouml;yl&uuml;lerimiz, şehir merkezlerin pisliklerinden uzak olarak kendilerini muhafaza etmiş olup, kendi &ouml;rf ve gelenekleriyle beraber dinlerine de sahip &ccedil;ıkmışlardır.</p>\n\n<p>\n	Fakat yirmi birinci y&uuml;zyılımızda insanların kom&uuml;nikasyon ara&ccedil;ları vasıtasıyla d&uuml;nyada ve kendi &uuml;lkelerinde ne olup bitiğini haber alan halk, her şeyi eskisi gibi k&ouml;r&uuml; k&ouml;r&uuml;ne, ana baba adeti diye kabullenmemektedir. Matbuatın da yardımıyla, insanlar daha da araştırmaya y&ouml;nelmişlerdir. Bu gibi şeyler, T&uuml;rkiye&#39;de ki insanları bir &ccedil;ok konuda olduğu gibi, dinlerini de araştırmalarına sebep olmuştur. Bunun sonucu bir&ccedil;ok k&uuml;lt&uuml;r seviyesi y&uuml;ksek olan, &ouml;zellikle &uuml;niversite &ccedil;evresinde, İslam&#39;a y&ouml;nelme g&ouml;zlemlenmiştir. Bundan rahatsız olan batı endeksli insanlar ise, harekete ge&ccedil;erek bu g&uuml;lleri, bah&ccedil;elerinden koparmak istemektedirler. M&uuml;sl&uuml;man bir &uuml;lkedeki M&uuml;sl&uuml;man kadının, temel inancılarından biri olan başını &ouml;rtme m&uuml;kellefiyetini yasaklayan bu insanlar, bun uygarlık ve &ccedil;ağdaşlık gibi kavramlara sığınarak yapıyorlar. Burada yine M&uuml;sl&uuml;man kadın hedef alınmış ve en doğal hakkı olan eğitim ve &ouml;ğrenimi elinden alınmak istenmektedir.</p>\n\n<p>\n	Bu zihniyetlerin hedefi, M&uuml;sl&uuml;man topluluklarını cahil bırakmaktır. Toplum i&ccedil;inde dini, ancak cahillerin bir &ouml;rf&uuml; olarak g&ouml;stererek, asıl olan, kendilerinin yetişemediği, y&uuml;ksek İslam k&uuml;lt&uuml;r&uuml;n&uuml; bal&ccedil;ıkla sıvamaktır.</p>\n\n<p>\n	Peki, İnsanın aklına hemen bu soru geliyor; bu zulm&uuml;n, s&ouml;m&uuml;r&uuml;lmenin ve İslam d&uuml;şmanlarının şeytani fikir ve davranışlarına karşı M&uuml;sl&uuml;manların kendilerini nasıl savunmaları gerekir?</p>\n\n<p>\n	Her şeyden &ouml;nce, d&uuml;nya M&uuml;sl&uuml;manlarının bu durum karşısında kendilerine olan g&uuml;venlerini artırmaları gerekir. İslam d&uuml;şmanlarıyla ve d&uuml;nya s&ouml;m&uuml;r&uuml;c&uuml;leriyle olan bağlarını koparmaları gerekir. &Ouml;yle ki, g&ouml;z&uuml;nde dev gibi b&uuml;y&uuml;tt&uuml;ğ&uuml; bu zalimleri, asıl konumuna yerleştirmek gerekir.</p>\n\n<p>\n	M&uuml;sl&uuml;man anaların, &ccedil;ocuklarıyla olan manevi boşluğunu doldurup onlara d&uuml;şmanın &ccedil;irkin ve g&uuml;zel g&ouml;sterme amacıyla boyanmış y&uuml;z&uuml;n&uuml; tanıtmak vazifeleridir. Bununla birlikte onların iyiliğini isteyen, zafere ulaşmalarındaki gayretlerini destekleyen ve dostları olan İnsanlara y&ouml;neltmelidirler.</p>\n\n<p>\n	Ger&ccedil;ek bağımsızlığına ulaşmış izzetli analar, gelecek nesilleri, bu y&uuml;ce İlahi hayat tarzına, gelişmişliğe ve maneviyat kalesine ulaştırmaya &ccedil;alışmaları her şeyden daha &ouml;nemlidir...Kısacası her şeyden &ouml;nce bunun İslam cephesiyle k&uuml;f&uuml;r cephesi arasında meydana gelmiş olan &ouml;nemli bir k&uuml;lt&uuml;rel savaş olduğunu farkına varıp bu cephe her kes kendine d&uuml;şen Allah rızası i&ccedil;in yapmakla g&ouml;revlidir.</p>\n\n<p>\n	Eğer Allah&rsquo;ın dinine yardım edecek olursanız, Allah da size yardım eder ve sizlere sebat ve direniş g&uuml;c&uuml; verir. (Kur&rsquo;an-i Kerim)</p>','İslam Dünyasında Kadın','','publish','closed','open','','islam-dunyasinda-kadin','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3130',0,'post','',0),(3131,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Evlilik ve ortak aile hayatının kurulması, fıtrattan kendine &ouml;zg&uuml; yaratılıştan kaynaklanan en g&uuml;zel ve en &ouml;nemli toplumsal adetlerden biridir. Tarih boyunca insanların kabul ettiği &ccedil;ok kutsal ve faydalı geleneklerden biridir. Evlilik insan hayatının zorunluluklarından sayılmaktadır. Bunun terk edilmesi, toplumsal geleneğin dışına &ccedil;ıkmak olarak g&ouml;r&uuml;lmekte ve kabul edilemez bir iş olarak değerlendirilmektedir. Evlilik d&uuml;ş&uuml;nceye ve sağlıklı &ouml;l&ccedil;&uuml;lere g&ouml;re ger&ccedil;ekleştirilirse, aşağıda işaret edilecek olan faydaları da beraberinde getirir.</p>\n\n<h2>\n	1-Bağımsızlığın Kazanılması</h2>\n\n<p>\n	Kız ve erkek evlilikten &ouml;nce anne babanın aile par&ccedil;aları ve onlara t&acirc;bidirler. Doğal olarak bağımsızlık istemelerine rağmen bu meşru haktan mahrumdurlar. &Ccedil;oğunlukla işleri ve kazandıkları ailelerinindir ve kendileri de oradan ge&ccedil;inirler. Kararlarında bağımsızlıkları yoktur. Anne baba hakimiyetindeki aile kurallarına ve disiplinine uymak zorundadırlar. Fakat evlilikle kızın ve erkeğin hayatı değişmektedir. Hayatları yeni bir şekil almakta ve bağımsızlık kazanmaktadır. Bu yeni hayatta kız ve erkek, karı ve koca olmakta ve k&uuml;&ccedil;&uuml;k bir toplumsal birimi oluşturmaktadır. Sorumluluk kabul etmekte ve bağımsızlık kazanmaktadırlar. Hayatları hedef kazanmaktadır; işleri, ge&ccedil;imleri ve kazan&ccedil;ları yeni aile birimine aittir. Bu yeni kurumun idaresi, sorumluluğu onların &uuml;zerindedir. Artık kendi kararlarını kendileri vermekte ve b&ouml;ylece de yeni toplumsal hayat başlamaktadır.</p>\n\n<h2>\n	2-&Uuml;nsiyet ve Huzur</h2>\n\n<p>\n	İnsanın doğal &ouml;zelliklerinden ve ihtiya&ccedil;larından biri de &uuml;nsiyet, sevgi ve &uuml;lfettir. Yalnız yaşamak zor ve elem vericidir. İnsanın, g&uuml;venilir, d&uuml;r&uuml;st, dertlerini paylaşacağı, m&uuml;şfik ve sırdaşı olabilecek bir başka insana ihtiyacı vardır. İnsan bu şekilde onunla &uuml;nsiyet kurar, dertleşir ve sırlarını paylaşır. Onun tesellilerinden, g&ouml;n&uuml;l almasından, sıkıntılarını paylaşmasından yararlanır, b&ouml;ylelikle mutlu olur ve huzur bulur. Kendisine i&ccedil;ten sevgisini sunacağı, onun da sevgisini ve fedakarlığını esirgemeyeceği g&uuml;venilir ve samimi bir dosta ihtiyacı vardır.</p>\n\n<p>\n	İster kadın tarafından olsun, isterse de koca tarafından olsun, bu doğal ihtiyacı en iyi şekilde temin edeceği yer, insanın kendi eşidir. Karı-koca arasındaki sevgi ve dostluğun dışındaki b&uuml;t&uuml;n sevgiler, dostluklar ge&ccedil;ici ve sınırlıdır. Bir birim oluşturdukları ve ortak bir hedefe sahip oldukları i&ccedil;in herkesten &ccedil;ok daha fazla birbirlerine ihtiya&ccedil; duyarlar. Evlilik sonucu oluşan huzur ve mutluluk o kadar &ouml;nemlidir ki, Allah Teala bunu b&uuml;y&uuml;k bir ayeti olarak g&ouml;rmekte ve ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;İ&ccedil;inizden kendileriyle huzura kavuşacağınız eşler yaratıp aranızda muhabbet ve &uuml;nsiyet var etmesi, Allah&rsquo;ın ayetlerindendir.&rdquo;&zwnj; [1]G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, nefsin huzuru ve mutluluğu, evliliğin en &ouml;nemli sonucu olarak zikredilmektedir. Ger&ccedil;ekten de b&ouml;yledir. Evlilikte cinsel i&ccedil;g&uuml;d&uuml;lerin tatmini gibi başka bir takım yararların olduğu doğrudur; fakat kadın ve erkek i&ccedil;in evlilikten hasıl olan en &ouml;nemli ve en değerli fayda g&ouml;n&uuml;l huzuru ve mutluluktur. Bu a&ccedil;ıdan denilebilir ki, insana nasip olan en iyi nimet, kişinin kendine yaraşır bir eştir.</p>\n\n<p>\n	İmam Rıza (as) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın kulu, baktığında kendisini mutlu edecek, gıyabında canını ve malını koruyacak liyakatli bir eşten daha iyi bir fayda elde edemez.&rdquo;&zwnj; [2]</p>\n\n<h2>\n	3-İffetin Korunması ve G&uuml;nahtan Sakınma</h2>\n\n<p>\n	Evlilik sayesinde insanın en g&uuml;&ccedil;l&uuml; i&ccedil;g&uuml;d&uuml;lerinden biri olan cinsel i&ccedil;g&uuml;d&uuml;leri, tabii seyrine ulaşır, sapkınlıktan ve g&uuml;nahtan korunur. Cinsel i&ccedil;g&uuml;d&uuml;, her insanın varlığında mevcut olan &ccedil;ok g&uuml;&ccedil;l&uuml; bir i&ccedil;g&uuml;d&uuml;d&uuml;r. Eğer bu i&ccedil;g&uuml;d&uuml; doğru y&ouml;nlendirilir ve kendi tabii mecrasına yerleştirilirse, zarar vermek bir yana, tersine bir&ccedil;ok yararlara da sebep olur. Eğer onun i&ccedil;in meşru vesileler sağlanmazsa, insanı tabii mecrasından &ccedil;ıkarır ve g&uuml;naha ve sapkınlığa s&uuml;r&uuml;kler.&nbsp; Bu i&ccedil;g&uuml;d&uuml;n&uuml;n tek meşru ve tabii vesilesi, evlenmek ve aile kurmaktır. İnsan, evlenmesi ve cinsel i&ccedil;g&uuml;d&uuml;s&uuml;n&uuml; bu meşru yolla tatmin etmesi durumunda iffetini koruyup zinaya, livata, istimnaya (mast&uuml;rbasyon) ve namahreme bakmak gibi g&uuml;nahlara bulaşmamış olur. Fakat evlenmemiş biri i&ccedil;in nefsine hakim olup cinsel i&ccedil;g&uuml;d&uuml;lerini kontrol etmek &ccedil;ok daha zordur. Bundan dolayı evlilik dinin korunmasının en b&uuml;y&uuml;k etkenlerinden biri olarak zikredilebilir. Hadislerde de bu konuya işaret edilmiştir.</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Kim evlenirse dinin yarısını korumuş olur.&rdquo;&zwnj; [3]</p>\n\n<p>\n	Y&uuml;ce Peygamberimiz (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allah&rsquo;la pak bir şekilde buluşmak isteyen kişi evlenmelidir.&rdquo;&zwnj; [4]</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ey gen&ccedil;ler, evlenebilir, bu &ccedil;er&ccedil;evede girişimde bulunabilirsiniz; zira evlilik sayesinde kendinizi ve g&ouml;z&uuml;n&uuml;z&uuml; g&uuml;nahtan sakındırabilirsiniz. Kim evlenmeye g&uuml;&ccedil; yetiremezse, oru&ccedil; tutsun; &ccedil;&uuml;nk&uuml; oru&ccedil; şehveti azaltır.&rdquo;&zwnj; [5]Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Kim gen&ccedil;liğinin başında evlenirse ona y&ouml;nelen şeytan ş&ouml;yle feryat eder: &ldquo;Eyvahlar olsun, dininin &uuml;&ccedil;te ikisini benden korudu!&rdquo;&zwnj; Geri kalan kısmı i&ccedil;in de takvaya riayet etsin.&rdquo;&zwnj; [6]</p>\n\n<h2>\n	4-Sinirlerin Dengelenmesi ve Huzur</h2>\n\n<p>\n	Bilim adamları, cinsel i&ccedil;g&uuml;d&uuml;lerin doğru bir şekilde tatmin edilmesinin ve husyelerin dengeli bir şekilde boşalmasının, insan sağlığı a&ccedil;ısından zaruri olduğunu s&ouml;ylemektedirler. Bunun terk edilmesi bazen psikolojik, bazen de bedensel rahatsızlıklara sebep olmaktadır. Cinsel i&ccedil;g&uuml;d&uuml;ler, doğru ve doğal şekliyle tatmin edilmezse, kimi zaman sinir bozukluğu, ıstırap, bitkinlik, yeis, karamsarlık, solgunluk, sinirlilik ve sert miza&ccedil;lılık, inzivaya &ccedil;ekilme gibi psikolojik; kimi zaman da &uuml;lser, hazım bozukluğu ve baş ağrısı gibi bedensel rahatsızlıklara sebep olur. Cinsel i&ccedil;g&uuml;d&uuml;n&uuml;n doğru, doğal ve meşru tatmin yolu evliliktir. Diğer yollar doğal olmayan yollardır, sapkınlıktır ve g&uuml;nahtır. Bunlar tehlikeli sonu&ccedil;ları beraberinde getirir. &Ouml;yleyse kim bedensel ve ruhsal sağlığına &ouml;nem veriyor ise ilk fırsatta evlenmelidir.</p>\n\n<h2>\n	5-Doğum ve Neslin &Ccedil;oğalması</h2>\n\n<p>\n	Evliliğin en &ouml;nemli semerelerinden biri de &ccedil;ocukların doğması ve insan neslinin devam ettirilmesidir. Doğumu ve neslin &ccedil;oğalmasını &ouml;nemsiz ve ehemmiyetsiz g&ouml;rmemek gerekmektedir. Zira d&uuml;nyanın yaratılış hedefi, insanın var olması, yetişmesi ve tek&acirc;m&uuml;l&uuml;d&uuml;r. Muvahhid ve salih insanlar yetiştirilmesi, d&uuml;nyayı yaratan Allah&rsquo;ın isteğidir. İslam a&ccedil;ısından salih evladın varlığı, ana-baba i&ccedil;in onlara d&uuml;nya ve ahiret mutluluğunda etkili olacak bir salih amel sayılmaktadır. &Ccedil;ocukların varlığı, anne babayı mutlu edip oyalar ve onlara hedef kazandırır, hayatlarına mutluluk ve canlılık kazandırır. &Ccedil;ocukların varlığı, evliliğin meyvelerinden biridir. Bu a&ccedil;ıdan neslin &ccedil;oğalması, hadislerde evliliğin hedeflerinden biri olarak zikredikmiştir.</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Evleniniz, &ccedil;ocuk sahibi olunuz, sayılarınız artsın; zira ben kıyamette diğer &uuml;mmetlere karşı sizin &ccedil;okluğunuzla &ouml;v&uuml;neceğim. Hatta d&uuml;ş&uuml;k doğmuş &ccedil;ocukla bile.&rdquo;&zwnj; [7]Y&uuml;ce Peygamberimiz (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;M&uuml;minin kendisi i&ccedil;in eş bulmasının &ouml;n&uuml;nde ne engel vardır, belki Allah ona, &ldquo;La ilahe illallah&rdquo;&zwnj; demesiyle yery&uuml;z&uuml;ne değer katacak bir evlat verecektir.&rdquo;&zwnj; [8]</p>\n\n<h2>\n	6-İtaatte Yardımlaşma ve Sevaba Ulaşma</h2>\n\n<p>\n	Evlilik, İslam a&ccedil;ısından kutsal ve değerli bir iştir. Allah rızası i&ccedil;in yapılması durumunda ibadet sayılmaktadır ve uhrev&icirc; m&uuml;kafatı vardır. Ayrıca m&uuml;min bir insan, m&uuml;min bir eşle uyumlu olması durumunda işlerini yaparken, eşinin teşviklerinden, cesaretlendirmelerinden ve yol g&ouml;sterciliğinden yararlanır ve ibadet, salih amel işleme ve Allah&rsquo;a doğru y&ouml;nelme konusunda onun yardımından destek alır. Bundan dolayı m&uuml;min ve liyakatli bir eş, insanın d&uuml;nyasında ve ahiretinde yararlanabileceği Allah&rsquo;ın en b&uuml;y&uuml;k nimetlerinden biridir.</p>\n\n<p>\n	Ebuzer-i Gifar&icirc;, Allah&rsquo;ın Resul&uuml;&rsquo;ne şunu arz ett: &ldquo;Bizim eşimizle ilişkiden lezzet aldığımız halde uhrev&icirc; bir m&uuml;kafat da kazanmamız m&uuml;mk&uuml;n m&uuml;d&uuml;r?&rdquo;&zwnj; Buna karşılık Hz. Peygamber (saa) ş&ouml;yle buyurdu: &ldquo;Eğer aynı şeyi gayri meşru bir şekilde yapmış olsaydın g&uuml;nahkar olmaz mıydın?&rdquo;&zwnj; Ebuzer: &ldquo;Evet olurdum&rdquo;&zwnj; dedi. Bunun &uuml;zerine Peygamber (saa): &ldquo;&Ouml;yleyse meşru olması durumunda ecir ve m&uuml;kafat alacaksın.&rdquo;&zwnj; buyurdu. [9]</p>\n\n<p>\n	Allah&rsquo;ın Resul&uuml; (saa) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;İnsanın saadetine sebep olan etkenlerden biri kendisine layık bir eştir.&rdquo;&zwnj; [10]</p>\n\n<h2>\n	7-Toplumsal Sağlık ve G&uuml;venlik</h2>\n\n<p>\n	Evlilik ve aile kurulması, toplumsal sağlık, g&uuml;venlik ve mutluluk i&ccedil;in de faydalı ve zaruridir. Ailenin temeli sağlam olur; gen&ccedil;ler, zamanında evlenir, sıcak aile yuvasına bağlanırsa, fesatlar, bozgunculuklar, karışıklıklar, azgınlıklar, cinayetler, hırsızlıklar, saldırılar, sapkınlıklar, uyuşturucu bağımlılıkları, intiharlar ve asayişsizlikler hissedilir oranda azalır. Zira istatistiklerin de g&ouml;sterdiği gibi, bu t&uuml;r şeylere &ccedil;oğunlukla aile yuvasının sıcaklığından mahrum kişiler başvurmaktadır.</p>\n\n<p>\n	-------------------------------------------------------------------------------------</p>\n\n<p>\n	1-Rum Suresi, 21. ayet</p>\n\n<p>\n	2-Vesail, c.14, s.22</p>\n\n<p>\n	3- Vesail, c.14, s.5</p>\n\n<p>\n	4- Vesail, c.14, s.6</p>\n\n<p>\n	6- M&uuml;stedrek, c.2, s.530</p>\n\n<p>\n	5- M&uuml;stedrek, c.2, s.531</p>\n\n<p>\n	7-Bihar, c.103, s.220</p>\n\n<p>\n	8- Vesail, c.14, s.3</p>\n\n<p>\n	9-M&uuml;stedrek, c.2, s.531</p>\n\n<p>\n	10-Vesail, c.14, s.23</p>','Evliliğin Faydaları','','publish','closed','open','','evliligin-faydalari','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3131',0,'post','',0),(3132,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Hi&ccedil; ş&uuml;phe yok ki d&uuml;nya, bir oyun ve oyalanmadan ibarettir. Ge&ccedil;ici bir konak, imtihan edileceğimiz ge&ccedil;ici bir mek&acirc;ndan başka bir şey değildir bu d&uuml;nya hayatı. Her şey, asıl hedef, ahiret yurdumuz i&ccedil;in imtihan soruları mesabesindedir. &lsquo;D&uuml;nya ahiretin tarlasıdır&rsquo; buyuran Peygamberimiz, bu hadis-i şerifinde elbette, g&uuml;zel şeyler ekin ki g&uuml;zel şeyler bi&ccedil;esiniz demektedir.</p>\n\n<p>\n	Bir imtihan yurdu olan bu d&uuml;nyada, imtihanı daha kuvvetli ge&ccedil;ebilmenin en g&uuml;&ccedil;l&uuml; adresi ş&uuml;phe yok ki ailelerdir. Bizler i&ccedil;in &lsquo;muhkem&rsquo; bir kale olan aile yuvaları, &uuml;zerinde en &ccedil;ok titizlik g&ouml;stermemiz gereken yerlerdir. Zira aile kavramının &ccedil;&ouml;z&uuml;ld&uuml;ğ&uuml; bir toplum &ccedil;&ouml;kecek, bu da ahiret yurdumuzu tehlikeye sokacaktır.</p>\n\n<p>\n	Aile kavramı yıkılmaya &ccedil;alışılıyor!</p>\n\n<p>\n	Uzun yıllardır sistemli bir şekilde aile kavramı yıpratılmaya &ccedil;alışılıyor. &Ouml;zellikle televizyon dizileri aracılığıyla bu yıkımı artırarak s&uuml;rd&uuml;r&uuml;yorlar. Devlet tarafından aileden sorumlu bir devlet bakanlığı kurulmasına rağmen aile mefhumumun i&ccedil;ini hızla boşaltılıp, toplumsal huzurun tek kalesi olan aileyi yıkmaya &ccedil;alışıyorlar.</p>\n\n<p>\n	Elbette bu yıkımda hepimizin payı var. Yıllardır, &lsquo;&ouml;zg&uuml;r kız&rsquo;lardan s&ouml;z edip durduk. &Ccedil;ağdaşlaşma adına, ahlak ve maneviyatın k&ouml;k&uuml;n&uuml; kuruttuk. Şimdi de ahlaksız yetişen nesilden, annesini d&ouml;ven &ccedil;ocuklardan yakınıp duruyoruz.</p>\n\n<p>\n	Eşlerin arasına kim giriyor?</p>\n\n<p>\n	Kitle iletişim ara&ccedil;ları &ldquo;mahrem&rdquo;&zwnj; bir k&ouml;şe bırakmadı. &Ouml;nce eşler arasındaki eşitlikten s&ouml;z ettik, sonra da hayatın m&uuml;şterekliğinden. Allah&rsquo;ın ne s&ouml;ylediğine kulağımızı kapattığımız i&ccedil;in, kendi uydurduğumuz yalanlarla bu g&uuml;nlere geldik. Artık en ufak tartışmada boşanma ile sonu&ccedil;lanan &lsquo;naylon&rsquo; evlilikler yapılıyor.</p>\n\n<p>\n	Ahlak ve maneviyatı hızla &ccedil;&ouml;ken bir toplumda, tek korunak ve g&uuml;ven ortamı; ailedir. B&uuml;t&uuml;n olumsuz gelişmelere rağmen, hala ahlak değerlerini korumak ve eski g&uuml;zel g&uuml;nlere geri &ccedil;evirmek m&uuml;mk&uuml;n&hellip; İslam, d&uuml;nya ve ahiret saadeti i&ccedil;in, yeni yuva kuracak gen&ccedil;lere ve yeni kurulmuş ailelere yapmaları gereken her şeyi anlatıyor. Peygamber Efendimiz (saa), Allah&rsquo;ın sevdiği eşlerin &ouml;zelliklerini bizlere &ouml;ğretiyor.</p>\n\n<p>\n	&lsquo;Dindar olanı se&ccedil;!&rsquo;</p>\n\n<p>\n	Peygamber Efendimiz (saa) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Bir kadınla d&ouml;rt &ouml;zelliği i&ccedil;in evlenilir; malı, soyu, g&uuml;zelliği ve dini i&ccedil;in&hellip; Siz dindar olanını se&ccedil;in.&rdquo;&zwnj;Bu sebeple olmalı ki, ailenin kuruluşundan itibaren dikkat edilecek ana konular Sevgili Peygamber&rsquo;imizin m&uuml;barek hadis-i şeriflerinde a&ccedil;ıklanmıştır. Bunlardan bir ka&ccedil;ına işaret etmek gerekiyor. Peygamberimizin hadisi; eş se&ccedil;iminde dikkate alınan d&ouml;rt unsuru, vakıayı tespit &ccedil;er&ccedil;evesinde saymaktadır. &ldquo;Vakıayı tespit&rdquo;&zwnj; demek, insanlar arasında adet olanı, olduğu gibi dile getirmek demektir. Yoksa &ldquo;siz de &ouml;yle yapın&rdquo;&zwnj; anlamında değildir. Nitekim Efendimiz a&ccedil;ık&ccedil;a M&uuml;sl&uuml;manlara, eş se&ccedil;iminde &ldquo;dindar olanı&rdquo;&zwnj; tercih etmelerini tavsiye etmiştir.</p>\n\n<p>\n	G&uuml;zelliğin, zenginliğin ve soyluluğun hem ge&ccedil;ici hem de olumsuz gelişmelere ve didişmelere gebe nitelikler olduğu binlerce kez tecr&uuml;be edilmiştir. Ancak &ldquo;dindarlık&rdquo;&zwnj;, b&uuml;t&uuml;n beşeri ve d&uuml;nyevi &ouml;zellik ve niteliklerin &ouml;z&uuml;nde ve &ouml;tesinde, her t&uuml;rl&uuml; şart altında faydası g&ouml;r&uuml;lecek ve kendisiyle mutlu olunabilecek bir vasıftır. Dindar eş ve aile bazılarının sandığı gibi sadece sıkıntılı zamanlar i&ccedil;in değil, mutlu ve sevin&ccedil;li zamanlar i&ccedil;in de aynı derecede gerekli ve ge&ccedil;erlidir.</p>\n\n<p>\n	&lsquo;Kim biriyle parası i&ccedil;in evlenirse, Allah onu fakir kılar&rsquo;</p>\n\n<p>\n	Peygamberimizin şu hadisine dikkat etmemiz gerekir; &ldquo;Kim bir kadınla sadece soyu, şerefi ve itibarı i&ccedil;in evlenirse, Allah o kimseyi zelil eder. Kim bir kadınla sadece malından dolayı evlenirse, Allah onu fakir kılar. Kim de g&ouml;z&uuml;n&uuml; haramdan korumak, ırz ve namusunu muhafaza etmek, akrabası ile ilişkilerini devam ettirmek i&ccedil;in evlenirse, Allah bu evliliği iki taraf i&ccedil;in de hayırlı ve uğurlu kılar.&rdquo;&zwnj;</p>\n\n<p>\n	Eşi, kişi i&ccedil;in g&ouml;z aydınlığıdır</p>\n\n<p>\n	&ldquo;Rabbimiz! Bize g&ouml;z aydınlığı olacak eşler ve &ccedil;ocuklar ver&rdquo;&zwnj; (Furkan Suresi 25/74) Ayetinde &lsquo;g&ouml;z aydınlığı&rsquo; diye nitelenenler &ouml;ncelikle dindar eşlerdir. Huy g&uuml;zelliği &lsquo;dindarlık&rsquo; ile desteklenmesi halinde, s&uuml;rekli mutluluk sebebi olur. Bu da g&ouml;z aydınlığının ta kendisidir.</p>\n\n<h2>\n	M&uuml;minlerin en olgunu</h2>\n\n<p>\n	Tercihini ve se&ccedil;imini dindar eşten yana kullanması istenen M&uuml;sl&uuml;man erkeklere, Hz. Peygamber şu ger&ccedil;eği de hatırlatmıştır; &ldquo;M&uuml;minlerin en olgunu, ahlakı en g&uuml;zel olanlardır. Sizin en hayırlılarınız kadınlarına karşı hayırlı olanlarınızdır.&rdquo;&zwnj;</p>\n\n<p>\n	Eşitlik değil, sadakat ve itaat</p>\n\n<p>\n	Efendimiz (saa), ailedeki denge, huzur ve mutluluğu sağlamak i&ccedil;in, rivayet edilen bir hadise hanımlara da şu ger&ccedil;eği hatırlatmıştır: &ldquo;Şayet ben bir insanın bir başkasına secde etmesini emredecek olsaydım, hanımın kocasına secde etmesini emrederdim&rdquo;&zwnj;</p>\n\n<p>\n	Bu hadis &uuml;slup ve vurgu olarak ailedeki huzurun &ldquo;sadakat ve itaat&rdquo;&zwnj; noktasında toplandığını g&ouml;stermektedir.</p>\n\n<p>\n	Ebedi kurum; aile yuvası</p>\n\n<p>\n	İnk&acirc;r edilemez bir ger&ccedil;ektir ki, herkes evinde rahat eder. Evler ve aileler birbirlerine tahamm&uuml;l etmesini bilen sadakat ve feragat sahibi eşler sayesinde huzur yuvası olabilir.</p>\n\n<p>\n	Bu sebeple &ldquo;aile yuvasını&rdquo;&zwnj; ge&ccedil;ici hevesleri tatmin ocağı olarak değil, sonu&ccedil;ları itibariyle &ouml;teki d&uuml;nyaya uzanan, oradaki hayatın şeklini tayin eden &ldquo;ebedi bir kurum&rdquo;&zwnj; olarak g&ouml;rmek gerekmektedir. B&ouml;ylesi bir bakış a&ccedil;ısına sahip eşlerden oluşan aileler, daha doğrusu &ldquo;dindar aileler&rdquo;&zwnj; d&uuml;nya i&ccedil;in olduğu kadar ger&ccedil;ek istikbal i&ccedil;in de g&uuml;ven kaynağıdır.</p>\n\n<p>\n	D&uuml;nyada elde etmek i&ccedil;in gayret g&ouml;sterilecek &uuml;&ccedil; kıymet</p>\n\n<p>\n	Sevgili Peygamberimiz (saa) bir hadisinde, d&uuml;nyada elde edilmesi i&ccedil;in gayret g&ouml;sterilmeye değer bulduğu kıymetleri; &ldquo;Ş&uuml;kreden g&ouml;n&uuml;l, zikreden dil ve ahiret işlerinde kocasına yardımcı olan dindar hanım&rdquo;&zwnj; olarak bildirmiştir.</p>\n\n<p>\n	Tavsiye hem erkeklere hem kadınlara!</p>\n\n<p>\n	Şu &ouml;nemli hususu belirtmekte fayda var ki dindar eş se&ccedil;imini tavsiye eden hadisler, dindar kişileri de arkadaş edinmeyi &ouml;ncelikle teşvik etmiş olmaktadır. Ayrıca burada erkeklere y&ouml;nelik olarak s&ouml;ylenmiş olan &lsquo;dindar olanı se&ccedil;&rsquo; tavsiyesi, aslında ve doğal olarak, hanımlara da y&ouml;neliktir. Allah&rsquo;ın Resul&uuml;, onlara da evlenecekleri erkeklerde &ouml;ncelikle &lsquo;dindarlık&rsquo; vasfını aramalarını tavsiye etmiştir.</p>','Allah’ın Razı Olduğu Eşler','','publish','closed','open','','allahin-razi-oldugu-esler','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3132',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3133,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	İnsan oğlu bu d&uuml;nyaya ayak basıp toplu olarak yaşadığı g&uuml;nden beri hem tabii olarak meydana gelişi ve hem de toplumsal yaşamını s&uuml;rd&uuml;rmek i&ccedil;in kadın cinsine ihtiya&ccedil; duymuş, hi&ccedil; bir zaman erkek yaşam ve bekasında kadından ihtiya&ccedil;sız olmamıştır.</p>\n\n<p>\n	Beşer toplumu, ister vahşi insan olsun ister medeni yaşam yolunu s&uuml;rekli, &ouml;rf ve adetler, adilane veya zalimce kanunlar gibi bir takım kuralların sayesinde kat etmiştir.</p>\n\n<p>\n	İşte bu nedenle kadın cinsi hususunda da her kabile, her kavim ve her soy ve millet arasında &ouml;zel bir takım kurallar uygulanmaktaydı.</p>\n\n<p>\n	Bir beşer toplumundan uygulanan b&uuml;t&uuml;n adet ve kuralların su, hava, b&ouml;lge, muhit ve yaşam sabıkası şartları vs.nin bir takım tabii etken ve şartlardan kaynaklandığı gibi tabiatta h&uuml;k&uuml;m s&uuml;ren değişim ve tekam&uuml;l kanunu tabiatın madl&uuml;l&uuml; olan toplumsal kurallarda da kendini g&ouml;stermekte ve etki bırakmaktadır;</p>\n\n<p>\n	kadın hakkında uygulanan kurallar da bu genel h&uuml;k&uuml;mden istisna olmamış, insanoğlunun yaşam doğrultusunda değişim ve tekam&uuml;le sebep olmuş, m&uuml;kemmelliğe doğru &ndash;elbette &ccedil;ok yavaş bir şekilde- ilerlemiştir.</p>\n\n<p>\n	Toplumda kadının konumunu, değişim ve tek&acirc;m&uuml;l&uuml;n&uuml; şu maddelerde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	Birinci merhale: Kadın, ilkel insan toplumlarında insan toplumunun bir par&ccedil;ası sayılmıyordu ve hi&ccedil;bir şekilde toplumsal ağırlığa sahip değildi, kadına karşı insanın bir hayvana davranması gibi davran ılıyordu.</p>\n\n<p>\n	İnsanoğlu, &ouml;zel yaşam b&ouml;lgesinde hedefi olan ve tabii maksatlarını izleyen vahşi hayvanı istihdam ve istismar saikiyle ve ihtiya&ccedil;larından dolayı istihdam eder ve insani &ccedil;ıkarları doğrultusunda m&uuml;lkiyetine ge&ccedil;irir,</p>\n\n<p>\n	onun etinden, derisinden, y&uuml;n&uuml;nden, kemiğinden, s&uuml;t&uuml;nden, kanından, g&uuml;&ccedil; ve kuvvetinden ve hatta onun dışkısından yararlanır ve onu toplumsal yaşamına sokup beslemesine rağmen ona hi&ccedil;bir hak tanımaz.</p>\n\n<p>\n	İnsan m&uuml;lkiyetindeki evcil hayvanlarının yiyip i&ccedil;mesi ve &ccedil;iftleşmesini sağlıyorsa ve onların ihtiya&ccedil;larını gideriyorsa, onların da insan gibi şuurlu, iradeli ve canlı varlıklar olup belli bir hukuka sahip oldukları i&ccedil;in değil, onlardan beklediği &ccedil;ıkarları i&ccedil;indir.</p>\n\n<p>\n	İnsanın istihdamındaki evcil hayvanlardan birine bir zarar dokundurulacak olurlar da sonu&ccedil;ta o zararı veren kişiyi cezalandırırlarsa o kişinin o hayvanın sahibinin haklarından birini &ccedil;iğnediği ve bu vesileyle bir su&ccedil; işlediği i&ccedil;indir, o hayvanın insan toplumunda bir hukuku olduğu i&ccedil;in değil.</p>\n\n<p>\n	İnsanoğlu kendi huzur ve rahatlığını temin etmek i&ccedil;in her g&uuml;n kimyasal ila&ccedil;lar kullanarak milyardlarca zararlı mikrop ve haşereleri ortadan kaldırmakta, beslenmek ve diğer ihtiya&ccedil;larını gidermek i&ccedil;in milyonlarca hayvanı &ouml;ld&uuml;r&uuml;r ve bundan dolayı en k&uuml;&ccedil;&uuml;k bir su&ccedil; işlemiş olmak duygusuna bile kapılmaz.</p>\n\n<p>\n	Kadın da ilken insan toplumlarında bu durumdaydı; tarihin g&ouml;sterdiği ve vahşi kavimlerin ve bayındırlıkların etrafında yaşayan insanların eserlerinden anlaşıldığı gibi insanoğlunun tarihinde &ccedil;ok uzun bir zaman (belki de milyonlarca yıl) s&uuml;recinde kadın insan toplumunda bir asalak h&uuml;km&uuml;ndeydi ve insan toplumunda hi&ccedil;bir hakka sahip değildi.<br />\n	Toplumdaki varlığı ve insanlar arasında korunmasının tek nedeni, toplumun haklarından yararlanmak değil, toplumun bir takım ihtiya&ccedil;larını gidermekti. Yayla veya kışlağa g&ouml;&ccedil;t&uuml;klerinde eşyaları taşımak, yakacak toplamak, balık avlamak, erkeklerin evlerine hizmet, &ccedil;ocukları yetiştirmek ve hasta bakıcılığı yapmak gibi al&ccedil;ak ve değersiz işler kadının yapması gereken g&ouml;revlerdi.<br />\n	Kadın babasının veya velilerinden birinin evinde olduğu m&uuml;ddet&ccedil;e erkeğin malı sayılı, hi&ccedil;bir şeye sahip olamazdı; hatta &ouml;zel elbisesi ve ziynet gere&ccedil;leri bile ev reisine aitti; hakkında &ouml;n g&ouml;r&uuml;len her t&uuml;rl&uuml; siyaset uygulanabilir, her t&uuml;rl&uuml; cezaya, hatta &ouml;l&uuml;m cezasına bile &ccedil;arptırılabilir, bir bağış, hediye, bor&ccedil; ve &ouml;d&uuml;n&ccedil; olarak diğerlerine verilirdi;</p>\n\n<p>\n	kocasının evine intikal ettiğinde -elbette alış, veriş şeklinde intikal ederdi; bu gidişatın kalıntılarından biri de g&uuml;n&uuml;m&uuml;zde bazı yerlerde devam eden s&uuml;t pahasıdır.</p>\n\n<p>\n	Eski toplumlarda, erkek istediği kadar kadınla evlenebilir, kadının tam aksine bu konuda hi&ccedil;bir sınırlamaya tabi tutulmazdı; boşama hakkı da kadının elinde değil, erkeğin elindeydi;</p>\n\n<p>\n	Kısacası, ilkel toplumlarda kadın insan şeklindeki hayvan gibiydi.</p>\n\n<p>\n	İkinci merhale: Kadının toplumdaki yaşamında medeni milletler arasında medeni kanun ve kurallar bulduğu bir merhale vardır; medeni kanunlarla benzerliği olan Babil&rsquo;deki Samurabi kuralı, eski Rum, eski Yunan kanunu, eski&nbsp; &Ccedil;in ve Mısır kuralları gibi.Bu kanun ve kurallar arasında her ne kadarda bir &ccedil;ok farklılıklar varsa da kadının insan toplumunda bir takım haklara sahip olduğu ve kadına yaşamını s&uuml;rd&uuml;remeyen zayıf bir insan g&ouml;z&uuml;yle bakılması konusunda ortak &ouml;zelliğe sahiptirler.</p>\n\n<p>\n	Bu toplumlarda kadın her zaman ve her durumda erkeğin velayet ve y&ouml;netimi altında yaşamalıdır, s&uuml;rekli g&uuml;nlerini uyumluluk ve bağlılıkla ge&ccedil;irmeli, hi&ccedil;bir istiklali olmamalıdır;</p>\n\n<p>\n	ne yaşamında kendine bir yol se&ccedil;mek veya serbest bir girişimde bulunmak i&ccedil;in irade bağımsızlığına ve ne de az da olsa kendisine &ccedil;alışmak, bir işinden kendisi yararlanmak, bir &uuml;creti hakketmek, yargı makamlarında bir dava a&ccedil;mak veya tanıklıkta bulunmak ya da emir ve nehiy etmek i&ccedil;in ameli bağımsızlığa sahiptir.</p>\n\n<p>\n	Bu toplumlarda kadın babasının evinde olduğu m&uuml;ddet&ccedil;e i&ccedil;erisinde babasına uyar, &ouml;zellikle ona itaat eder. Babasının onun hakkındaki her t&uuml;rl&uuml; tasarrufu ge&ccedil;erlidir; kiminle evlendirirse, kime hediye ederse, hangi siyasette bulunursa itiraz edemez.</p>\n\n<p>\n	Kadının bu topluda hi&ccedil; kimseyle miras alma ve diğer aile haklarını i&ccedil;in şart olan resmi bir akrabalık bağı yoktur; ne erkeklerle ve ne de diğer kadınlarla b&ouml;yle bir hakka sahiptir; sadece bazen babası, kardeşi ve oğluyla evlenmesini engelleyen tabii bir akrabalık bağı vardır.<br />\n	Eski millet ve kavimlerde kadın bazen velisinin izniyle yaptığı bir iş veya evlilik mihriyesiyle elde ettiği para dışında servet sahibi olamazdı. Eğer velinin kendisi kullanmasaydı kadının ge&ccedil;imi velisinin kefilliği veya onun kayyımlık ve velayetiyle idare edilirdi. İşte bu nedenle babası veya kocası kadını istediği gibi cezalandırma (hatta uygun g&ouml;r&uuml;rse &ouml;ld&uuml;rme) hakkına sahipti.Kadın iyi bir iş yapsaydı onun yarar ve &ouml;vg&uuml;s&uuml; erkeğin olur, iyi m&uuml;kafatı erkeğe verilirdi; fakat k&ouml;t&uuml; ve &ccedil;irkin bir iş yaptığında o işten kendisi sorumlu tutulur ve o işin cezasını kendisi &ccedil;ekerdi.</p>\n\n<p>\n	Evet, bazen istisna olarak baba-evlatlık şefkati veya karı-kocalık sevgisiyle vasiyet vb. yollarla ona bir mal verilir veya hakkında bazı &ouml;zellikler tanınırdı; fakat her durumda irade ve amelinde bağımsız değildi.</p>\n\n<p>\n	Bir benzetme yapacak olursak, bu millet ve kavimlerde kadın yaşamını idare etme g&uuml;c&uuml;ne sahip olmayan, velilerinin velayet ve kayyımlığı altında ve onlara uyarak yaşayan k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk gibi sayılırdı.</p>\n\n<p>\n	Bu millet ve kavimlerde kadının konumunu kul ve k&ouml;le halinde yaşayan, irade ve amel serbestliği nimetinden mahrum olan esirliğe de benzetebiliriz. Savaşta zafere ulaşan d&uuml;şmana esir d&uuml;şen bir k&ouml;le her ne kadar bir insan olsa ve insanın v&uuml;cudundaki b&uuml;t&uuml;n te&ccedil;hizata sahip olsa da ancak d&uuml;şmanın fatih ve galip bir toplum olduğu, irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n bu toplumun saldırısına uğradığı,toplumun temelinin bu toplum tarafından yıkıldığını, eczasının dağıtıldığını ve insanlığın yok edildiğini g&ouml;z &ouml;n&uuml;nde bulundurarak galip gelen toplumun hareketini normal olarak s&uuml;rd&uuml;rebilmesi i&ccedil;in onun amel ve irade &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; elinden alıp zillet ve k&ouml;leliğe d&uuml;ş&uuml;rmeli, sulta altında tutmalıdır.<br />\n	Eski medeni milletlerin ortak kanun ve kurallarında kadın bu konuma sahipti. Yahudilik ve Hıristiyanlık a&ccedil;ısından ise ellerinde olan ilahi kitapları Tevrat ve İncil gereğince kadının toplumdaki yeri hemen hemen medeni milletler toplumunda olduğu gibidir.</p>\n\n<p>\n	Fakat bu mukaddes kitaplardaki ortak nokta şudur: Kadının kesinlikle erkeğin seviyesine ulaşamaz, kadının toplumsal ve dini ağırlığı erkeğin toplumsal ve dini ağırlığından olduk&ccedil;a aşağıdır.</p>\n\n<p>\n	İlahi olmayan diğer dinlerde ise kadının dini emellerinin ya hi&ccedil; ya da pek &ouml;nemli bir değeri yoktur.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; merhale: İslam&rsquo;ın kadın i&ccedil;in belirttiği ortamdır; bu makale de &ouml;zetle bunu a&ccedil;ıklamak i&ccedil;in yazılmıştır.</p>\n\n<p>\n	İslam dini kadını bir insan bireyi sayış ve -tam anlamıyla- insan toplumunun bir par&ccedil;ası bilmiş ve ona bir insanın tesir, irade ve ameli miktarında insan toplumunda bulabileceği ağırlığı vermiştir.İslam&rsquo;ın kadın hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n aydınlığa kavuşması i&ccedil;in şunu hatırlatmamız gerekir ki, biz şimdi muhalif siyasi r&uuml;zgarlarının estiği, zıt ve &ccedil;elişkili tebliğat dalgalarının &ccedil;arpıştığı bir ortamda yaşamaktayız;i&ccedil;imize ıstırap, vahşet ve korku d&uuml;ş&uuml;rerek doğru d&uuml;ş&uuml;nmemize engel olmuşlar, bağımsız ve doğru d&uuml;ş&uuml;nceye uyulması gerekir diye Allah vergisi olan fıtri mantığımızı k&ouml;r&uuml; k&ouml;r&uuml;ne taklide &ccedil;evirmişlerdir.</p>\n\n<p>\n	Bir taraftan orta &ccedil;ağda kilisenin asırlar boyu s&uuml;r&uuml;p giden diktat&ouml;rce metodu, mantıksız ve zorba &ouml;ğretileri, bir &ccedil;ok d&uuml;ş&uuml;nceleri canlı canlı toprağa g&ouml;md&uuml;,</p>\n\n<p>\n	milyonlarca su&ccedil;suz canı işkence altında &ouml;ld&uuml;rd&uuml; temelsiz ve gevşek teşkilatının durum ve konumunu korumak i&ccedil;in kendine en tehlikeli rakibi saydığı İslam dinini her t&uuml;rl&uuml; iftirayla su&ccedil;ladı ve izleyicilerine onu en &ccedil;irkin inan&ccedil; diye tanıttı ve bu kutsal dinin b&uuml;t&uuml;n g&uuml;zel hakikatlerini en &ccedil;irkin şekilde g&ouml;sterdi.</p>\n\n<p>\n	Kilisenin aşırılık ve sa&ccedil;malıkları &ouml;yle bir yere ulaştı ki son asırlarda Avrupalılar sanayi hareketiyle birlikte kendilerinde buldukları d&uuml;ş&uuml;nce inkılabıyla kilisenin d&uuml;nyaya h&uuml;kmeden g&uuml;c&uuml;n&uuml; alıp Rum kilisesinin d&ouml;rt duvarı arasında sınırladılar.</p>\n\n<p>\n	Kilise inancının asırlarca sa&ccedil;malıkları, yaptıkları tahmil ve zorbalıkları zihinlerinde &ouml;yle k&ouml;t&uuml; bir etki bıraktı ki artık din ger&ccedil;eklerini bir avu&ccedil; hurafe saydılar, &ldquo;din&rdquo; terimiyle &ldquo;k&ouml;r&uuml; k&ouml;r&uuml;ne taklit&rdquo; terimini eş anlamlı bildiler ve bu inan&ccedil; hala da devam etmektedir.</p>\n\n<p>\n	Elbette kendi dinlerine karşı b&ouml;yle bir duyuya sahipken o kadar k&ouml;t&uuml; propagandadan sonra diğer dinlere ve &ouml;zellikle İslam dinine karşı nasıl bir duyuya sahip olacakları da besbellidir.</p>\n\n<p>\n	Diğer taraftan Avrupa milletleri ilim ve sanayide ilerlemeyle elde ettikleri b&uuml;y&uuml;k g&uuml;&ccedil;le d&uuml;nyanın diğer kıtalarını fethetme, siyasi etkinliklerini, iktisadi g&uuml;&ccedil;lerini artırmak ve genişletmek i&ccedil;in her vesileden yararlandılar ve nihayet tam bir muvaffakiyetle halkın kendilerinin ilmi ve ameli &ndash;&uuml;st&uuml;nl&uuml;klerine ikna ettiler,</p>\n\n<p>\n	Avrupa hayatı dışında bir hayatın hi&ccedil;bir değeri olmadığını, bilgisiz ve cahil ge&ccedil;mişlerinin hurafelerini taklitten başka bir şey olmadığını kesinleştirdiler. Şuuru olan herkes Allah vergisi olan mantığını ayaklar altına almalı, hi&ccedil; itiraz etmeden ve sebebini aramadan Avrupa hayatını izlemelidir.</p>\n\n<p>\n	Batı propagandası tam bir muvaffakiyetle zihinlerimize şu mantığı işledi: D&uuml;nya ismi verilebilecek tek yer batıdır, insan denilebilecek tek kişi batılıdır ve insanı saadete ulaştırabilecek hayat da Avrupa hayatıdır.</p>\n\n<p>\n	Aydınlarımızın mantığı budur. Din h&uuml;k&uuml;mlerimiz ve eski toplumsal kurallarımız g&uuml;n&uuml;m&uuml;z d&uuml;nyasıyla bağdaşmaz. Bizim d&uuml;nyaya yaraşan kanunlara ihtiyacımız var. Bu g&uuml;n medeni d&uuml;nya falan metodu kullanmaktadırlar (bu c&uuml;mlelerde d&uuml;nyadan maksat batı ve d&uuml;nya halkından maksat ise batılılardır)...<br />\n	Bir taraftan da şu acı ger&ccedil;eği de itiraf etmek gerekiyor ki, biz i&ccedil; &ccedil;ekişmeler ve bin yıllık ihtilaflarla, y&ouml;neticilerin zevk-u sefa s&uuml;rfeleri ve bencillikleriyle d&uuml;ş&uuml;nce bağımsızlığımızı tamamen kaybetmiş, &ouml;zg&uuml;r d&uuml;ş&uuml;ncemizi ve Allah vergisi mantığımızı bir takım &ccedil;&uuml;r&uuml;k ve i&ccedil;i boş kavmi taassuplara d&ouml;n&uuml;şt&uuml;rm&uuml;ş&uuml;zd&uuml;r.</p>\n\n<p>\n	Bu amillerin sonucu ve &uuml;zerimizde bıraktığı etki, d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; ve taklit bağlarını koparma adına Allah vergisi mantığımızı bir kenara bırakarak tamamen batılıları taklit etmeye koyulmamız, onların s&ouml;z ve hareketlerini izlemekten başka bir şeye girişmememiz olmuştur.</p>\n\n<p>\n	Bu c&uuml;mleden, hakikatlerin a&ccedil;ıklanmasını, maneviyatımızın tefsirini ve &ouml;ğretilerimizin beyanını onlardan istedik, kendi &ouml;z malumatımızı onlardan aldık; oysa ki,İslam ger&ccedil;eklerimizde onların malumatı yine onların zihni ge&ccedil;mişleri, orta &ccedil;ağların &ccedil;irkin hatıraları veya m&uuml;steşriklerin acayip incelemeleridir ki bu bilginlerin yazılarını incelediğimizde rahiplere ve ha&ccedil;lı savaşları d&ouml;nemi yazarlarına y&uuml;zlerce rahmet g&ouml;ndermemiz gerekir.</p>\n\n<p>\n	&ldquo;Muhammed yedi yaşında Hatice&rsquo;yle evlendi, &Ouml;mer&rsquo;den sonra Ali hilafete ge&ccedil;ti, Kazimeyn şehrinde şiilerin on birinci imamı defnedilmiştir ...&rdquo; diyen m&uuml;steşrik yazarlar bu mantıkla kadının İslam&rsquo;daki yerini tanıtmış ve İslam&rsquo;da kadının esir ve toplumsal haklardan tamamen yoksun bir halde yaşadığını, irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;nden mahrum olduğunu, miras ve şahadette erkeğin konumunda olduğunu (o da pratikte değil sadece ismen) s&ouml;ylemişler, kadın s&uuml;rekli eve hapsedilmesi gerektiğini, okur-yazarlık nimetinden mahrum olması gerektiğini ve bazen zaruret gereği dışarı &ccedil;ıktığında &ouml;n&uuml;yle arkasının se&ccedil;ilmeyeceği siyah bir &ccedil;arşafa b&uuml;r&uuml;nmesi gerektiğini dile getirmişlerdir!</p>\n\n<p>\n	Bu durumlar ve bunların doğuracağı felaketleri g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda bu meselede ve diğer temel dini meselelerde İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklarken sağa-sola koşmadan veya şunun-bunun s&ouml;z&uuml;n&uuml; dinlemeksizin &ouml;zg&uuml;r d&uuml;ş&uuml;nceyle ve Allah vergisi mantığımızla m&uuml;mk&uuml;n olduğu kadar dini a&ccedil;ıklamalara m&uuml;racaat ederek bu hukukun birbirleriyle ilişkilerini ve temel dayanaklarını tespit etmemiz gerekiyor.</p>\n\n<p>\n	İslam kanunlarının umumi kaynakları: Ş&uuml;phesiz insanı diğer hayvanlardan ayıran &ouml;zelliği onun d&uuml;ş&uuml;nmesidir; insan bu vesileyle duyu organlarının elde ettiği şeyleri genelleştirerek bu k&uuml;lli malumatı &ouml;zel bir şekilde d&uuml;zenleyip bunlardan k&uuml;lli sonu&ccedil;lar alır ve b&ouml;ylece me&ccedil;hulatı keşfeder.</p>\n\n<p>\n	Her ne kadar da insanın yaşamı doğrultusunda &ccedil;ok iyi yararlandığı bir &ccedil;ok duyguları varsa da ancak insanın canlı &ouml;zelliğini g&ouml;z &ouml;n&uuml;nde bulundurarak b&uuml;t&uuml;n bunlar d&uuml;ş&uuml;nce mekanizması d&uuml;zeni altında etkilerini g&ouml;stermelidirler; aksi durumda, b&uuml;t&uuml;n hayvanlar bu duygulara sahiptirler; hatta bazıları bazı a&ccedil;ılardan insandan &ccedil;ok daha g&uuml;&ccedil;l&uuml;d&uuml;rler.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim bir &ccedil;ok ayette insana akıl verdiğini bildirerek onun &uuml;zerine minnet bırakmakta, insanı duygu ve d&uuml;ş&uuml;ncelerinden sorumlu tutmaktadır:</p>\n\n<p>\n	&ldquo;Sizi yaratan, size işitme (duyusu), g&ouml;zler ve g&ouml;n&uuml;ller veren O&rsquo;dur.&rdquo; (M&uuml;lk, 23)</p>\n\n<p>\n	&ldquo;Doğrusu kulak, g&ouml;z ve g&ouml;n&uuml;l, bunların hepsi o (yaptığı)ndan sorumludur.&rdquo; (İsra, 36.)</p>\n\n<p>\n	Bu ilkeye dayanarak insana has te&ccedil;hizin &uuml;r&uuml;n&uuml; ve bu &ouml;zel ağacın meyvesi olan insan toplumunu duygu ve hislerin isteklerine değil, d&uuml;ş&uuml;nme &ouml;zelliğine bağımlı kılmış, toplumsal kanun ve kuralları akl-ı selimin teşhisine ait bilmiştir.<br />\n	Ve sonu&ccedil;ta, toplumun fertlerinin &ccedil;oğunun isteklerine ters d&uuml;şse bile aklın hakkaniyetini teşhis ettiği h&uuml;k&uuml;m ve kuralların toplumda uygulanmasını gerekli g&ouml;rm&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; insan saadeti doğrultusunda hayvani eğilimlerinin değil, neviyetinin (aklının) saadet noktası teşhis ettiği şeyi hedefi edinmelidir.</p>\n\n<p>\n	&ldquo;Ger&ccedil;eğe ve doğru yola g&ouml;t&uuml;ren bir kitap diledik.&rdquo;[1]</p>\n\n<p>\n	&ldquo;Eğer hak, onların keyiflerine uysaydı, g&ouml;kler, yer ve bunların i&ccedil;inde bulunan kimseler bozulur, giderdi.&rdquo;[2]</p>\n\n<p>\n	İslam insanlığın se&ccedil;kin bir vahit olduğunu teşhis etmektedir; erkek ve kadın her ikisi de insandır ve erkeklikle dişilik a&ccedil;ısından farklı olmalarına rağmen insanlık a&ccedil;ısından bu ikisi arasında hi&ccedil;bir fark yoktur; &ccedil;&uuml;nk&uuml; ister erkek olsun ister kadın her insan, erkek ve dişi iki kişinin cinsel ilişkisinden meydana gelmektedir.&ldquo;Ben, sizden erkek kadın, hi&ccedil;bir &ccedil;alışanın işini zayi etmeyeceğim. Hep birbirinizdensiniz.&rdquo;[3]</p>\n\n<p>\n	&ldquo;Ey insanlar, biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Allah yanında en &uuml;st&uuml;n olanınız (g&uuml;nahlardan) en &ccedil;ok korunanınızdır.&rdquo;[4]<br />\n	İşte buna dayanarak kutlu İslam dini kadını da erkek gibi insan toplumunun kamil bir par&ccedil;ası bilmiş, her ikisini de eşit olarak bir b&uuml;t&uuml;n&uuml;n iki par&ccedil;ası saymış ve erkekte olduğu gibi kadın i&ccedil;in de d&uuml;ş&uuml;nce ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml; tanımıştır. Ancak bir kişinin bir toplumun kamil bir par&ccedil;ası olması, onun, toplumun diğer par&ccedil;alarının sahip olduğu her hakka ve birisinin sahip olduğu her meziyete onun da sahip olmasını gerektirmiyor.<br />\n	İşte buna dayanarak kutlu İslam dini kadını da erkek gibi insan toplumunun kamil bir par&ccedil;ası bilmiş, her ikisini de eşit olarak bir b&uuml;t&uuml;n&uuml;n iki par&ccedil;ası saymış ve erkekte olduğu gibi kadın i&ccedil;in de d&uuml;ş&uuml;nce ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml; tanımıştır. Ancak bir kişinin bir toplumun kamil bir par&ccedil;ası olması, onun, toplumun diğer par&ccedil;alarının sahip olduğu her hakka ve birisinin sahip olduğu her meziyete onun da sahip olmasını gerektirmiyor.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; c&uuml;ziyet olasılığıyla, toplumda fertlerle c&uuml;zlerin ihtilafı onların farklı toplumsal haklara sahip olmasını gerektiriyor. Tarihin de g&ouml;sterdiği gibi insanlık tarihinde s&uuml;rekli toplumlar olmuş, erkekler de onun c&uuml;ziyetini oluşturmuşlar, fakat buna rağmen hi&ccedil;bir zaman bilginin konumu cahile verilmemiş, g&uuml;&ccedil;l&uuml; ve denenmiş bir erkeğin vazifesi tecr&uuml;besiz ve g&uuml;&ccedil;s&uuml;z bir kişiye bırakılmamış, zalim ve takvasız biri adil ve takvalı birinin yerine ge&ccedil;irilmemiştir.</p>\n\n<p>\n	Evet, toplumun b&uuml;t&uuml;n fertleri kanun karşısında eşit olmalıdırlar; fakat bu eşitlik kanunun uygulanması a&ccedil;ısındandır (yani adil olmak a&ccedil;ısından), toplum seviyesinde ve &ouml;n g&ouml;r&uuml;len haklarda değil.</p>\n\n<p>\n	Nasıl olur da bir toplumda emredenle emredilen, k&uuml;&ccedil;&uuml;kle b&uuml;y&uuml;k, akıllıyla akılsız, bilgiliyle bilgisiz, zalimle takvalı b&uuml;t&uuml;n toplumsal &ouml;zelliklerde eşit olur da, buna rağmen toplu hayatını s&uuml;rd&uuml;r&uuml;r de dağılmaz.</p>\n\n<p>\n	Buna binaen, insan toplumunun bir par&ccedil;ası olmakla toplumun bir par&ccedil;ası olmanın keyfiyet ve niceliği iki farklı konudur; dolayısıyla bu ikisini birbiriyle karıştırmamak gerekir. İnsan toplumunun durumunu tamamen g&ouml;z &ouml;n&uuml;nde bulundurmak, onun azalarında toplumsal adaletin uygulanmasını ve herkesin hakkettiği kadar haklardan yararlanmasını gerektirir.</p>\n\n<p>\n	İslam dini kadına toplumda nasıl bir yer vermiştir? İşaret ettiğimiz gibi, İslam g&uuml;neşi bu d&uuml;nyanın bulanık ufkundan doğup parlak ışığıyla d&uuml;nya ve d&uuml;nyada yaşayanları aydınlığa kavuşturduğunda d&uuml;nya birbirinden tamamen farklı iki gruba ayrılmıştı:</p>\n\n<p>\n	Bir grubu medeniydi; b&uuml;y&uuml;k Rum imparatorluğu, İran ve Mısır, Habeş, Hindu&ccedil;in gibi diğer milletlerdeki padişahlık gibi; bu milletlerde kadı bir esir h&uuml;km&uuml;ndeydi; yani d&uuml;ş&uuml;nce ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahip olmayan,</p>\n\n<p>\n	toplumun genel meziyetlerinden tamamen mahrum bir insandı, miras alamaz, işine saygı duyulmazdı, yeme, i&ccedil;me, giyme, mesken, evlenme, boşanma, muaşeretler &ccedil;eşitlerinde, mallarda tasarruf vs. gibi konularda hi&ccedil;bir bağımsızlığa sahip değildi.</p>\n\n<p>\n	Aldığı her nefes ve attığı her adım erkeğin izniyle olmalıydı, bir zulme veya tecav&uuml;ze uğrasaydı onun şikayetini erkekler etmeli, davasını erkekler a&ccedil;malıydı, kadının dava, tanıklık ve s&ouml;z&uuml;ne itina edilmezdi.</p>\n\n<p>\n	İkinci grup, Afrika halkı ve bayındırlık b&ouml;lgelerin k&ouml;şe-bucağında yaşayanlar gibi geri kalmış millet ve kavimlerdi; bu kavim ve milletler arasında kadın insan bile sayılmıyor, toplumun asalağı kabul edilir, hayvanların, s&ouml;m&uuml;r&uuml;lm&uuml;ş ve hizmete ge&ccedil;irilmiş varlıkların safında yer veriliyordu.</p>\n\n<p>\n	Y&uuml;k taşır, avlanır, erkeklere hizmet eder, &ccedil;ocukların terbiyesiyle uğraşır, hasta bakıcılığı yapar, kocalarının veya onların istedikleri kimselerin şehvet ateşini s&ouml;nd&uuml;r&uuml;r ve bazen de kıtlık d&ouml;neminde ve b&uuml;y&uuml;k misafirliklerde onun etiyle beslenilirdi.</p>\n\n<p>\n	İslam&rsquo;ın zuhurunun genel muhiti ve Arabistan yarım adasının &ouml;zel muhitinin o g&uuml;nk&uuml; umumi durumu b&ouml;yleydi. O b&ouml;lgenin halkı genellikle &ccedil;&ouml;l hayatı yaşadığından ve yine dışarıdan b&uuml;y&uuml;k Rum,</p>\n\n<p>\n	İran, Habeş ve Mısır milletleriyle sınırlı olmalarından ve i&ccedil;eriden de Yesrib ve etrafındaki Yahudilerle, Yemen ve Irak Hıristiyanlarıyla haşır-neşir olmalarından ve b&uuml;y&uuml;k &ccedil;oğunluğu putperest olduğundan yaşam şekilleri bu milletlerin &ouml;rf ve adetlerinden oluşmuş ve herkesin gidişatından bir pay almıştı.</p>\n\n<p>\n	Eski&nbsp; milletler kadını toplumun genel haklarından mahrum eder ve ona karşı hi&ccedil;bir toplumsal saygı g&ouml;stermezlerdi. Bedevi adetleri nedeniyle kadını esasen al&ccedil;aklık ve utan&ccedil; kaynağı bilip, kızdan nefret etmeleri dışında hatta Temimoğulları kabilesi kızları diri diri g&ouml;m&uuml;yorlardı. Nitekim Kur&rsquo;an-ı Kerim de &ouml;zellikle bu iki konuya itiraz etmektedir:</p>\n\n<p>\n	&ldquo;Onlardan birine kız (&ccedil;ocuk) m&uuml;jdelendiği zaman i&ccedil;i &ouml;fkeyle-taşarak y&uuml;z&uuml; simsiyah kesilir. Kendisine verilen m&uuml;jdenin k&ouml;t&uuml;l&uuml;ğ&uuml;nden dolayı kavminden gizlenir. (Şimdi ne yapsın) Onu, hakaretle tutsun mu yoksa onu toprağa mı g&ouml;ms&uuml;n! Bak, ne k&ouml;t&uuml; h&uuml;k&uuml;m veriyorlar.&rdquo;[5] &ldquo;Ve sorulduğu zaman o diri diri toprağa g&ouml;m&uuml;len kıza: Hangi g&uuml;nah(ı) y&uuml;z&uuml;nden &ouml;ld&uuml;r&uuml;ld&uuml;? diye&rdquo;[6]<br />\n	Tavsif ettiğimiz b&ouml;yle bir ortamda, İslam dini kadını insan toplumunun ger&ccedil;ek par&ccedil;ası ve m&uuml;kemmel &uuml;yesi kıldı, esirlikten kurtardı, ona irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml; verdi. Kadın erkekle &ouml;len tabakanın miras bıraktığı servete ortaktır ve babasından, kardeşinden, amcasından, dayısından, diğer akrabalarından ve eşinden miras alır, kendisi i&ccedil;in meşru olan her işi ve her t&uuml;rl&uuml; yaşamı se&ccedil;mede serbesttir, amelinin toplumsal saygınlığı ve değeri var, kendi haklarını talep ederek yetkili mercilere doğrudan doğruya m&uuml;racaat edebilir ve hakkı &ccedil;iğnendiğinde dava a&ccedil;abilir, tanıklıkta bulunabilir ve kadının yaşamının k&uuml;lliyatının temin olduğu b&uuml;t&uuml;n bu merhalelerde erkeğin kadın &uuml;zerinde hi&ccedil;bir t&uuml;rl&uuml; velayet ve kayyımlığı yoktur.</p>\n\n<p>\n	&ldquo;S&uuml;relerini bitirince artık kendileri i&ccedil;in uygun olanı yapmalarında size bir g&uuml;nah yoktur.&rdquo;[7] &ldquo;Ana babanın ve akrabaların geriye bıraktıklarından kadınlara da pay vardır. Gerek azından, gerek &ccedil;oğundan bir hisse ayrılmıştır.&rdquo;[8]<br />\n	Resulullah&rsquo;ın (s.a.a) sireti bu konunun c&uuml;ziyatıyla doludur; fakat bu makalede onları geniş&ccedil;e nakletmeye fırsatımız yok.</p>\n\n<p>\n	Erkek haklarıyla kadın haklarının mukayesesinin tadili: Kadının mirastan aldığı pay erkeğin aldığı payın yarısıdır. &ldquo;Allah size &ccedil;ocuklarınız hakkında, erkeğe kadının payının iki katını tavsiye eder.&rdquo;[9]</p>\n\n<p>\n	Bu merhalede her ne kadar da kadının makamı erkeği makamından aşağı tutulmuşsa da ancak bu noksanlık başka bir yolla giderilmiştir ve o da kadının nafakası (ge&ccedil;iş masrafları)nın erkeğin &uuml;zerine bırakılmasıdır. Bu alanda İslam&rsquo;ın temel g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek ger&ccedil;ek maksadın ne olduğunu anlamak gerekir.</p>\n\n<p>\n	Ş&uuml;phesiz kadında his ve duygu ruhu akıl etme, d&uuml;ş&uuml;nme ruhuna galiptir; kadını b&uuml;t&uuml;n hal ve amelleri &ccedil;eşitli ince şefkat ve duyguların mazhar ve cilvegahıdır ve erkek ise yaratılışı gereğince bu ruhiyenin tam karşı noktasında yer almıştır. Konunun başında değinildiği gibi İslam dini insan toplumunu d&uuml;zene sokmada akıl ve d&uuml;ş&uuml;nceyi duygu ve hislerden &ouml;ne ge&ccedil;irmektedir.</p>\n\n<p>\n	İnsan toplumuna k&uuml;lli bir g&ouml;r&uuml;şle baktığımızda her asırda d&uuml;nyadaki t&uuml;m servetler o asrın insanlarına aittir; o asrın insanları hayatta oldukları s&uuml;re i&ccedil;erisinde ondan yararlanır ve &ouml;ld&uuml;kten sonra da kendilerinden sonrakilere (gelecek nesle) miras bırakır ve o tabaka yok olup gidince adet &uuml;zerine yarı yarıya kadın ve erkekten oluşan sonraki tabaka iş başına ge&ccedil;er,servetin &uuml;&ccedil;te ikisini erkek ve &uuml;&ccedil;te birini de kadın alır, kadının nafakası erkeğin &uuml;zerine olduğundan kadının hakkı olan malın &uuml;&ccedil;te birinde erkekler tasarruf edemez ve erkeklerin &uuml;&ccedil;te iki payları erkekle kadın arasında yarı yarıya kullanılır ve sonu&ccedil;ta d&uuml;nya servetinin &uuml;&ccedil;te ikisinden kadınlar,</p>\n\n<p>\n	&uuml;&ccedil;te birinden ise erkekler yararlanırlar; bu miktar onların Kur&rsquo;an-ı Kerim&rsquo;de belirtilen paylarının tersidir: &ldquo;Erkeklerin kadınlar &uuml;zerinde bulunan hakları gibi, kadınların da erkekler &uuml;zerinde hakları vardır.&rdquo;[10]Bu uyum gereğince, malikiyet, malı idare ve &ccedil;alıştırma a&ccedil;ısından erkek yery&uuml;z&uuml;n&uuml;n servetinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;ne sahiptir ve bunun yuları ona teslim edilmiştir; fakat servetin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml;nden kadın yararlanır sahiptir; işte toplumsal adalet de bunu gerektirir; yani, servetin idare ve korunması akla ve ondan yararlanma ise duygu ve hislere bırakılmalıdır.<br />\n	İnsanın ameline saygı duyulması, el emeğine kendisinin sahip olması ve onu kullanması a&ccedil;ısından İslam dininde kadın tamamen serbesttir; hi&ccedil;bir engelle karşılaşmadan veya erkeğin y&ouml;netim ve kayyımlığına girmeksizin amel ve iradesinde serbesttir.</p>\n\n<p>\n	&Ouml;ğrenme, &ouml;ğretme, terbiye, meşru toplumsal ilişkiler ve beğenilir muaşeret konusunda da kadınla erkek arasında en k&uuml;&ccedil;&uuml;k bir fark yoktur; ziynetlerini ortaya koymama, kendini sergilememe, cilve yapmama ve erkeklerin şehvetini uyandırmama şartıyla kadın erkeklerle muaşerette serbesttir.</p>\n\n<p>\n	&ldquo;S&uuml;relerini bitirince artık kendileri i&ccedil;in uygun olanı yapmalarında size bir g&uuml;nah yoktur.&rdquo; (Bakara, 234)<br />\n	İslam a&ccedil;ısından makam ve saygınlık ihtilafının yegane kaynağı olan dini ameller ve meziyetler hususunda erkekle kadın arasında hi&ccedil;bir fark yoktur. &ldquo;Ben, sizden erkek kadın, hi&ccedil;bir &ccedil;alışanın işini zayi etmeyeceğim. Hep birbirinizdensiniz.&rdquo; (&Acirc;l-i İmran, 195.) &ldquo;Ey insanlar, biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Allah yanında en &uuml;st&uuml;n olanınız, (g&uuml;nahlardan) en &ccedil;ok korunanınızdır.&rdquo; (Hucurat, 13.)</p>\n\n<p>\n	Hi&ccedil;bir tabakada hi&ccedil;bir imtiyazın ge&ccedil;erli g&ouml;r&uuml;lmediği, İslam&rsquo;da sadece takva ve din hizmetleri imtiyazının muteber olduğu konusunda; bu merhalede de kadınla erkeğin hi&ccedil;bir farkı yoktur ve takvalı bir kadın takvasız bin erkekten daha saygın ve &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Nikah ve evlilik konusunda da kadın istediğiyle evlenmekte serbesttir. Fakat miras farzları ve yine evlilik &ouml;l&ccedil;&uuml;lerinin nispet ve akrabalık esasına dayandığından kadın bir anda birden fazla erkekle evlenemez, diğer erkeklerle karı-koca ilişkisi kuramaz.</p>\n\n<p>\n	Fakat erkek eşleri arasında adaleti g&ouml;zetme şartıyla birden fazla kadınla evlenebilir. İnsan toplumlarının tabiatı ve karşılaşılan beklenmedik olaylar &uuml;zerinde d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde bu h&uuml;km&uuml;n doğruluk ve sağlamlığı ve mantıklı olduğu a&ccedil;ıklık kazanmaktadır;</p>\n\n<p>\n	&ccedil;&uuml;nk&uuml; insan toplumunda kadınla erkeğin sayı bakımından eşit olduğu farzedecek olursak (nitekim &ccedil;oğu sayımlar bunu g&ouml;sterir) eğer belli bir yılı başlangı&ccedil; tutar,o yılla diğer yıllarda d&uuml;nyaya gelen erkek bebeklerle kızları ayrı ayrı toplarsak, erkek &ccedil;ocukların bir grubunun tabii veya kanuni m&uuml;kellefiyet yaşına erdiği ilk yılda evleneme şartlarına sahip olan kızların erkeklerden ka&ccedil; kat fazla olduğunu g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Diğer taraftan, kadınların az bir grubu dışında &ccedil;oğunluğu elli yaşından sonra doğuramazlar; oysa erkekler genelde &ouml;mr&uuml;n&uuml;n son anlarına kadar &ccedil;ocuk yapma g&uuml;c&uuml;ne sahiptirler. Toplumda erkeklerle kadınların sayı bakımından eşit olduğu ve erkeğin bir kadından fazlasıyla evlenmesinin yasaklanması varsayımında s&uuml;rekli bir&ccedil;ok yetenekler iptal olacaktır.</p>\n\n<p>\n	Bunların dışında can alıcı savaşlar, zor ve tehlikeli işler gibi s&uuml;rekli karşılaşılan beklenmedik tabii olaylar sayısız miktarda erkeğin canını almakta, sonu&ccedil;ta &ccedil;ok sayıda kadınlar dul ve evlenme &ccedil;ağındaki bir &ccedil;ok kızlar kocasız kalmaktadır.<br />\n	Bir erkeğin birden fazla kadınla evlenmesinin yasaklanması durumunda iffet perdelerinin yırtılması ve meşru olmayan &ccedil;ocukların d&uuml;nyaya gelmesi ka&ccedil;ınılmaz olacaktır.</p>\n\n<p>\n	İslam dininde olduğu gibi bir erkeğin birden fazla kadınla evlenmesine m&uuml;saade etmesini ve b&ouml;ylece kocasız kadınların sorunlarının halledilmesini istediler; ger&ccedil;i bu istekleri kilisenin muhalefetiyle reddedildi.</p>\n\n<p>\n	Bu olayın kadınların, erkeklerin birka&ccedil; kadınla evlenmelerine muhalefetleri tabiat ve fıtratın gereği değil, &ouml;rf ve adete dayandığını g&ouml;stermektedir; yine bu İslami h&uuml;kme,</p>\n\n<p>\n	&ldquo;erkeğin birden fazla kadınla evlenebilmesi h&uuml;km&uuml; toplumda kadınların duygu ve hislerini yaralamış, kalplerini kırmış, onlarda intikam hissini uyandırmış ve bir &ccedil;ok tatsız olayların kaynağı olmuştur&rdquo; şeklindeki itirazlarına en g&uuml;zel cevaptır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; bu olay ve benzerleri, ihtiya&ccedil; duyulduğunda ve kadınların evlenebilmek istediklerinde koca azlığıyla karşılaştığında b&uuml;t&uuml;n bu muhalif d&uuml;ş&uuml;nceler muvafık d&uuml;ş&uuml;ncelere d&ouml;n&uuml;şeceğini ve bu h&uuml;k&uuml;m karşısında teslim olunacağını ispatlamaktadır.</p>\n\n<p>\n	Ayrıca birden fazla kadınla evlenme olayı İslam dininden &ouml;nce belli bir sınırla sınırlanmadan ve İslam dininde ise belli bir sınırla uzun zamanlar uygulanmış, hi&ccedil;bir zaman toplumun d&uuml;zenini bozmamış, kayıtsızlık meydana getirmemiştir;</p>\n\n<p>\n	evli erkeklerle ikinci, &uuml;&ccedil;&uuml;nc&uuml; veya d&ouml;rd&uuml;nc&uuml; karısı olarak evlenen kadınlar da yerden bitmemiş veya g&ouml;ky&uuml;z&uuml;ndeki başka k&uuml;relerden inmemişler, bu itirazda bulunan kişinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re tabiat ve fıtratları gereğince erkeğin birden fazla kadınla evlenmesine muhalif olan kadınlardı.</p>\n\n<p>\n	Yine İslam dini erkeğin aynı zamanda birden fazla kadınla evlenmesini farz kılmamış, erkeğin onlara karşı adaletsiz davranmaktan korkmadığı ve aralarında adaleti uygulayabileceği durumda birden fazla kadınla evlenmesini caiz g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlarla birlikte İslam dininde kadının, kocasının başka bir kadınla evlenmesini engelleyebilmesi veya bu durumda kocasını kendisini boşamaya zorlayabilmesi i&ccedil;in bir yol bırakılmıştır. Bunun bir benzeri boşamada da s&ouml;z konusudur,</p>\n\n<p>\n	dinimize g&ouml;re boşama hakkının ilk etapta erkeğin elinde olmasına rağmen kadın bir yola baş vurarak boşama hakkını erkeğin elinde &ccedil;ıkarabilir veya zaruret durumlarını g&ouml;z &ouml;n&uuml;nde bulundurarak bu yollara baş vurarak bu hakkı kendi elinde tutup i&ccedil;ini rahatlatabilir.</p>\n\n<p>\n	Evlilikte boşama yasası ve bunun yasama hasebince erkeğe verilmesi meselesi (ger&ccedil;i kadın da &ouml;zel bir takım yollarla gayr-i m&uuml;stakim olarak boşama hakkını kendi eline ge&ccedil;irebilir) İslam dinine has bir &ouml;v&uuml;n&ccedil; kaynağıdır.<br />\n	D&uuml;nyanın medeni milletleriyle kanuni devletleri &ccedil;ektikleri bir &ccedil;ok ıstıraplar ve uzun &ccedil;ekişmeler sonucu nihayet boşamayı kanuni bilmiş, buna rağmen boşama hakkını doğrudan doğruya hem erkeğe ve hem de kadına verdikleri i&ccedil;in her yıl boşanma</p>\n\n<p>\n	&nbsp;(&ouml;zellikle kadınların isteğiyle ger&ccedil;ekleşen boşanmaların) oranının y&uuml;kselmesi bu devletlerin bedenin titretmiş ve bunun bir &ccedil;aresini bulmaya &ccedil;are y&ouml;neltmiştir. &Ouml;zellikle kadınların boşanma i&ccedil;in ileri s&uuml;rd&uuml;kleri deliller, gazetelerde ve umumi dergilerde yayınlanan raporları İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml;n metanetini g&uuml;neşten daha fazla aydınlatmaktadır.</p>\n\n<p>\n	İslam&rsquo;da kadınların sınırlılık durumları: Ge&ccedil;en bahislerden anlaşıldığı gibi, İslam&rsquo;da kadın yaşamının &ccedil;eşitli alanlarında ve toplumsal imtiyazlarında erkekte geri kalmamış, her durumda d&uuml;ş&uuml;nce ve amel serbestliğini kaybetmemiş, erkeğin velayet ve kayyımlığı altına girmemiştir.</p>\n\n<p>\n	Bu alanda kesin olarak s&ouml;yleyebileceğimiz şey, evlilik konusunda kadının erkeğe itaat etmesinin gerekliliğidir.</p>\n\n<p>\n	İslam dininde tepeden tırnağa sevgi ve şefkatle dolu kadının sınırlılığı &uuml;&ccedil; akli alandadır; İslam dini bunları duygu ve hislerden ayrılması i&ccedil;in akıl ve d&uuml;ş&uuml;nceye bırakmış ve &uuml;&ccedil; başlık altına almıştır: &rdquo;H&uuml;k&uuml;met, hakimlikve cihad.&rdquo;&zwnj;</p>\n\n<p>\n	Dini buyruklardan ve Resulullah&rsquo;ın (s.a.a) s&uuml;nnetinden anlaşıldığı kadarıyla İslam toplumunda kadın h&uuml;k&uuml;met ve y&ouml;netime ge&ccedil;emez, kadın kadı ve hakim olamaz, kadın doğrudan doğruya cihada katılıp savaşamaz.</p>\n\n<p>\n	&rdquo;S&uuml;s i&ccedil;inde yetiştirilip, a&ccedil;ık olmayı (tartışmayı ve kavgayı beceremeyeni) mı (Allah&rsquo;ın &ccedil;ocuğu yaptılar)&rdquo;&zwnj;[11] &rdquo;Erkekler, kadınlar &uuml;zerinde y&ouml;neticidirler.&rdquo;&zwnj; (Nisa, 34) Bu &uuml;&ccedil; konunun d&uuml;ş&uuml;nme ruhuyla ilişkisi, bunların duygu ve hislerin m&uuml;dahalesiyle zayi oluşu o kadar a&ccedil;ıktır ki hi&ccedil;bir bahis ve incelemeye gerek yoktur, kesin inceleme onda en k&uuml;&ccedil;&uuml;k bir ş&uuml;phe bırakmamalıdır.</p>\n\n<p>\n	D&uuml;nyanın medeni milletleri birka&ccedil; y&uuml;z yıl i&ccedil;inde kadın ve erkeği takriben bir safta kılmış ve b&uuml;t&uuml;n g&uuml;c&uuml;yle kadın ve erkeği eğitip terbiye etmeye girişmiş ve bu yolda binlerce ve milyonlarca bilgin ve becerikli kadınlar meydana getirmeye &ccedil;alışmışlar,</p>\n\n<p>\n	toplumsal buluşlar hazırlamışlar, fakat hala y&ouml;neticiler, h&uuml;k&uuml;metin başları, hakimler, kanun bırakanlar ve askeri komutanlar listesinde kadınların sayısı erkeklerle eşit olmamıştır ve hatta erkeklerin sayımına &ouml;nemli bir yaklaşımları da olmamıştır.</p>\n\n<p>\n	Hi&ccedil; unutmuyorum, son savaşın başlarında savaş Fransa topraklarına uzadı, acı savaşlar tam bir şiddetle s&uuml;r&uuml;yordu. G&ouml;ky&uuml;z&uuml;nden ateş yağdığı ve yerden kan fışkırdığı bir halde Fransa ordusunun y&uuml;ksek dereceli &uuml;yelerinden biri olan Fransalı bir kadın (gazetelerde yazıldığı &uuml;zere) &ouml;n&uuml;nde makas alameti olan g&uuml;zel bir kadın şapkası buldu!</p>\n\n<p>\n	---------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] - Ahkaf, 30.</p>\n\n<p>\n	[2] - M&uuml;&rsquo;minun, 71.</p>\n\n<p>\n	[3] - &Acirc;l-i İmran, 195.</p>\n\n<p>\n	[4] - Hucurat, 13</p>\n\n<p>\n	[5] - Tekvir, 8-9</p>\n\n<p>\n	[6] - Bakara, 234.</p>\n\n<p>\n	[7] - Bakara, 234.</p>\n\n<p>\n	[8] - Nisa, 7.</p>\n\n<p>\n	[9] - Nisa, 11.</p>\n\n<p>\n	[10] - Bakara, 227.</p>\n\n<p>\n	[11] - Zuhruf, 18.</p>','İslamda Kadının Yeri','','publish','closed','open','','islamda-kadinin-yeri','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3133',0,'post','',0),(3134,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Bu ilgin&ccedil; ve &ouml;nemli konuyu tarihte ger&ccedil;ekleşen bir olayla a&ccedil;ıklıyoruz.</p>\n\n<p>\n	İmam B&acirc;kır (a.s)&#39;dan naklen:</p>\n\n<p>\n	İsrailoğulları arasında zengin ve akıllı biri yaşamaktaydı. Onun iki eşi vardı. Bunlardan biri iffetli, diğeriyse pek iffetsizdi. İffetli eşinden kendine benzeyen bir erkek &ccedil;ocuk d&uuml;nyaya geldi. İffetsiz eşinden de iki oğlu vardı. Zamanla baba hastalanıp &ouml;l&uuml;m yatağına d&uuml;ş&uuml;nce, oğullarını &ccedil;ağırıp ş&ouml;yle bir yazılı vasiyet bıraktı: &quot;Servetim yalnızca i&ccedil;inizden birinizin malıdır.&quot; (Ardından) babaları vefat edince bu &uuml;&ccedil; evl&acirc;t mirasa sahip olmak hususunda ihtil&acirc;fa d&uuml;şt&uuml;ler. En b&uuml;y&uuml;kleri; &quot;Babamın bahsettiği tek kişi benim.&quot; diyor, ortancalarıysa bunu kabul etmiyor; &quot;Ne sen ve ne de k&uuml;&ccedil;&uuml;ğ&uuml;m&uuml;z, yalnız benim.&quot; diyordu.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası bu tartışmalardan sonu&ccedil; alamayan &uuml;&ccedil; kardeş meseleyi &ccedil;&ouml;z&uuml;me ulaştırmak i&ccedil;in kadıya m&uuml;racaat ettiler. Kadı dedi ki: &quot;Ben, sizin hakkınızda h&uuml;kmedemem; ancak cevap almak istiyorsanız, Ben&icirc; Kinam kabilesinde &uuml;&ccedil; kardeş var onlara gitmenizi tavsiye ederim. Gidin, onlardan isteyin, ihtil&acirc;fınızı &ccedil;&ouml;z&uuml;me ulaştırsınlar.&quot;</p>\n\n<p>\n	Onlar &ouml;ncelikle Ben&icirc; Kinamlı kardeşlerden birinin yanına vardılar. G&ouml;rd&uuml;kleri bu şahıs pek yaşlı, pek de d&uuml;şk&uuml;nd&uuml;. Sorularını ona a&ccedil;tılar. O, &quot;Yaş&ccedil;a benden daha b&uuml;y&uuml;k kardeşimin yanına gidiniz.&quot; dedi. Ardından s&ouml;z gereği b&uuml;y&uuml;k kardeşin yanına vardılar. O da yaşlıydı, ama k&uuml;&ccedil;&uuml;k kardeşinden daha gen&ccedil;ti ve &uuml;stelik d&uuml;şk&uuml;n de değildi. (S&ouml;z&uuml;n kısası) meselelerini a&ccedil;ıverdiler. O da, &quot;Yaş&ccedil;a benden daha b&uuml;y&uuml;k kardeşimin yanına gidiniz.&quot; dedi.</p>\n\n<p>\n	S&ouml;z gereği &uuml;&ccedil;&uuml;nc&uuml; ve en b&uuml;y&uuml;k kardeşin yanına vardılar. Ancak o, en b&uuml;y&uuml;k olduğu h&acirc;lde iki k&uuml;&ccedil;&uuml;k kardeşinden daha gen&ccedil; ve daha din&ccedil;ti. &Uuml;&ccedil; miras&ccedil;ı kendi sorularını kenara bırakıp g&ouml;rm&uuml;ş oldukları bu ilgin&ccedil; vaziyeti sual eylediler. &quot;Neden, en b&uuml;y&uuml;k olduğunuz h&acirc;lde iki kardeşinizden daha gen&ccedil; ve zinde g&ouml;steriyorsunuz?&quot; diye sordular.</p>\n\n<p>\n	Ben&icirc; Kinamlı; &quot;Sizler, dedi, yanına ilk olarak vardığınız en k&uuml;&ccedil;&uuml;ğ&uuml;m&uuml;zd&uuml;r. Ancak onu daima &uuml;zen pek k&ouml;t&uuml; bir eşi vardır. Kadın, h&acirc;len onunla yaşıyor ve bu kadından başka tahamm&uuml;l edilemeyecek diğer bir belaya kapılma korkusundadır. Sabır ve tahamm&uuml;l g&ouml;stermektedir. İşte bu y&uuml;zden d&uuml;şk&uuml;nlerden ve yaşlılardan oluverdi.&quot;</p>\n\n<p>\n	&quot;İkinci olarak yanına gittiğiniz ise ortancamızdır. Onu biraz yaşlı bulmuştunuz. &Ccedil;&uuml;nk&uuml; onu bazen hoşnut eden ama bazen de &uuml;zen bir eşi vardır. Bu y&uuml;zden o da yaşlanıverdi. Ama bana gelince... Benimse devamlı beni mutlu eden bir eşim var. İşte bu y&uuml;zden gen&ccedil; ve zindeyim.&quot;</p>\n\n<p>\n	&quot;Babanızın size bıraktığı vasiyet meselesindeyse &ccedil;are şudur ancak: Onun kabrine varınız. Kabri kazıp kemiklerini &ccedil;ıkarınız. Sonra da onları yakınız. Dahası, h&uuml;kmetmesi i&ccedil;in kadıya gidiniz.&quot;</p>\n\n<p>\n	B&ouml;ylece &uuml;&ccedil; kardeş oradan ayrılarak işe koyuldular. (İffetsiz anneden olan) kardeşler denileni yapmak &uuml;zere kazma-k&uuml;rek alarak kabre doğru ilerlediler. (İffetli anneden olan) en k&uuml;&ccedil;&uuml;kleriyse, babalarından kalma kılıcı alarak karşılarına &ccedil;ıktı ve; &quot;Durun, dedi. Babamın kabrini kazmayınız. Eğer (s&ouml;z&uuml;m&uuml; dinler de) kazmazsanız, hakkım olan mirasın tamamını size veririm.&quot;</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, &uuml;&ccedil; kardeş hakimin yanına varıp olanları anlatınca kadı; &quot;Yaptıklarınız benim h&uuml;kmedebilmem i&ccedil;in yeterlidir.&quot; dedi. &quot;Malları bana uzatın da sahibine teslim edeyim artık.&quot; diye devam etti.</p>\n\n<p>\n	Mal yanına getirilince de onları alıp en k&uuml;&ccedil;&uuml;kleri olan iffetli anadan olma oğla teslim etti ve; &quot;Bunlar senin hakkın!&quot; dedi. &quot;&Ccedil;&uuml;nk&uuml; şu iki kardeş eğer babalarının oğulları olsalardı, kabri a&ccedil;maya kalkışmaz hatta ona kıyamazlardı. Buna hem canları yanar, hem de razı olmazlardı.&quot; [1]</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: &quot;Resulullah (s.a.a)&#39;in dualarından biri de şu duaydı:</p>\n\n<p>\n	(Ey Allah!) Zamanından &ouml;nce beni ihtiyarlatacak kadının şerrinden sana sığınırım.&nbsp; [2]</p>\n\n<p>\n	-----------------------------------------------------------------------------------------</p>\n\n<p>\n	[1] Bihar&#39;ul-Envar, c.14, s.491 ve c.100, s.233.</p>\n\n<p>\n	[2] Furu-u K&acirc;fi, c.5, s.326.</p>','Kadının Erkeğin Yaşantısındaki Etkisi','','publish','closed','open','','kadinin-erkegin-yasantisindaki-etkisi','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3134',0,'post','',0),(3135,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	&Ccedil;ocuğun &quot;insan&icirc; vasıflara&quot; sahip olarak yetişmesinde, ahl&acirc;k&icirc; değerlerin &ouml;nemli bir rol&uuml; vardır. Ahl&acirc;k&icirc; değerler, &ccedil;ocuğun olumlu davranışlar kazanmasına &ouml;nc&uuml;l&uuml;k ettiği gibi, kişilik gelişimine de b&uuml;y&uuml;k bir katkı sağlamaktadır.</p>\n\n<p>\n	Ebeveynler, kişilik yapısının oluşmaya başladığı 3/4 yaşından itibaren &ccedil;ocuğun davranış gelişimini yakından takip etmeli ve &ccedil;ocuğun ahl&acirc;k&icirc; kavramları anlamaya başladığı 7/8 yaşından itibaren de ahl&acirc;ki değerleri ona kazandırmaya başlamalıdır. Ebeveynin &ccedil;ocuğuna zamanında vermediği veya eksik bıraktığı ahl&acirc;k&icirc; terbiyenin ne okulda ne de toplumda hakkıyla tamamlanamayacağı unutulmamalıdır.</p>\n\n<p>\n	Bu s&uuml;re&ccedil;te ebeveynler nelere dikkat etmelidir?</p>\n\n<h2>\n	1. Ebeveyn &ccedil;ocuğa iyi bir &ouml;rnek olmalı.</h2>\n\n<p>\n	S&uuml;rekli yalan s&ouml;yleyen, k&uuml;f&uuml;r eden, &ccedil;ocuklarının yanında insanların zaaflarını deşifre eden ebeveynlerin &ccedil;ocuklarının da bu davranışları sergilemeleri doğal bir durumdur.</p>\n\n<h2>\n	2. Sevgiye dayalı bir eğitim metodunuz olmalı.</h2>\n\n<p>\n	&Ccedil;ocuğunuza değer verip sevginizi hissettirmeniz onun size karşı &quot;pencerelerini a&ccedil;masını&quot; sağlayacağı gibi, ahl&acirc;k&icirc; değerleri benimsemesini de kolaylaştıracaktır. &Ccedil;ocuğa karşı kırıcı davranmanız ise &ccedil;ocuğun size olan tepkisini ona kazandırmaya &ccedil;alıştığınız ahl&acirc;ki değerlere y&ouml;neltmesine sebep olabilir. Diğer bir ifade ile &ccedil;ocuk, ahl&acirc;ki değerlere &quot;sırtını d&ouml;nerek&quot; sizden intikam almaya &ccedil;alışabilir.</p>\n\n<h2>\n	3. Ahl&acirc;k&icirc; değerler &quot;yasaklar zinciri&quot; olarak sunulmamalı.</h2>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; bu tarz bir yaklaşım, &ccedil;ocuğun ahl&acirc;k&icirc; değerlere karşı tepki g&ouml;stermesine sebep olacaktır. Ebeveynler, makul ve mantıklı izahlarla ahl&acirc;k&icirc; değerlerin gerekliliğini ve bu değerlerle donatılmış olmanın g&uuml;nl&uuml;k hayattaki &ouml;nemini &ccedil;ocuğa a&ccedil;ıklamalıdır.</p>\n\n<h2>\n	4. Anne ve baba birlikte hareket etmelidir.</h2>\n\n<p>\n	Babanın hatalı g&ouml;rd&uuml;ğ&uuml; bir davranış, anne tarafından teşvik edilirse veya annenin &ccedil;ok &ouml;nemsediği bir davranışı baba pek ciddiye almazsa &ccedil;ocuk neye g&ouml;rekime g&ouml;re hareket edeceğini şaşıracaktır.</p>\n\n<h2>\n	5.&Ccedil;ocukların iyi arkadaşlar edinmeleri sağlanmalıdır.</h2>\n\n<p>\n	K&ouml;t&uuml; arkadaş grubu, &ccedil;ocuğun ahl&acirc;k&icirc; gelişiminin &ouml;n&uuml;ndeki en b&uuml;y&uuml;k engellerden birisidir. &Ccedil;&uuml;nk&uuml; ailenin &ccedil;ocuğa kazandırmaya &ccedil;alıştığı olumlu davranışlar k&ouml;t&uuml; arkadaşlarının tesiriyle kalıcı olamamaktadır. Bu durum bir inşaat ustasının g&uuml;n boyunca binbir zahmetle yaptığı duvarın aynı g&uuml;n&uuml;n sonunda birileri tarafından yıkılmasına benzemektedir.</p>\n\n<h2>\n	6. &Ccedil;ocuğu kendi haline bırakmamalısınız.</h2>\n\n<p>\n	&Ccedil;ocukların uygunsuz davranışlarını b&uuml;y&uuml;t&uuml;p telaşlanmak ne kadar yanlışsa, yanlışlarını ciddiye almamak da o kadar yanlıştır. &Ccedil;ocuğun yaptığı yanlışlar d&uuml;zeltilmez ve ikaz edilmezse &ccedil;ocuk bunun normal bir davranış olduğunu d&uuml;ş&uuml;nebilir.</p>\n\n<h2>\n	7. &Ccedil;ocuğunuzu kitle iletişim ara&ccedil;larının bilhassa internetin zararlarına karşı korumalısınız.</h2>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde bir hastalık haline gelen &quot;internet bağımlılığının&quot; yanı sıra &quot;televizyon esareti&quot; de gen&ccedil;leri ahl&acirc;k&icirc; bir &ccedil;&ouml;k&uuml;şe s&uuml;r&uuml;klemektedir. &Ouml;zellikle &quot;okul dizilerinde&quot; &ccedil;ocuklara model olarak sunulan kişilerin seviyesiz hal ve hareketleri, dağınık giyim ve kuşamları &ccedil;ocukların karakter gelişimini olumsuz y&ouml;nde etkilemektedir.</p>','Çocuk ve Ahlâki Eğitim','','publish','closed','open','','cocuk-ve-ahlaki-egitim','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3135',0,'post','',0),(3136,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	1- S&uuml;rekli eşinize karşı olumlu d&uuml;ş&uuml;nc&uuml;ler i&ccedil;inde olun ve unutmayın ki, o Allah&rsquo;ın size vermiş olduğu bir emanettir ve bu emaneti iyi koruyun.</p>\n\n<p>\n	2- Eşinize iyi davranın, ona saygı g&ouml;sterin ve sevginizi g&ouml;stermekten &ccedil;ekinmeyin.</p>\n\n<p>\n	3- Birbirinize ve sizin eşinize karşı yapmanız gereken vazifelerinizi iyice &ouml;ğrenin ve bunları en g&uuml;zel şekilde uygulamaya &ccedil;alışın.</p>\n\n<p>\n	4- Eşler, aileyi sevgi ortamına d&ouml;n&uuml;şt&uuml;rmelidirler. Evinizde her zaman sevgi h&acirc;kim olsun.</p>\n\n<p>\n	5- &Ccedil;ocukların karakterleri ailede şekillenmektedir ve kazandıkları karakter sayesinde gelecek yaşamlarının mutlulukları oluşmaktadır. Bu y&uuml;zden onları doğru eğitin, &ccedil;ocuklarınızla olan ilişkilerinizi samimiyetle g&uuml;&ccedil;lendirin.</p>\n\n<p>\n	6- Sizin i&ccedil;in en değerli insan eşiniz olmalıdır, herkesten &ccedil;ok ona değer verin.</p>\n\n<p>\n	7- Eşinizi potansiyel olarak &uuml;st&uuml;n &ouml;zelliklere sahip olacak ve kendisini geliştire bilecek birisi olarak g&ouml;r&uuml;n.</p>\n\n<p>\n	8- Evliliğin felsefesinden biride, eşlerin insani kemaller yolunda birbirlerinin yardımcısı olmasıdır. Eşinizin kendisini geliştirmesini g&ouml;n&uuml;lden isteyerek, &ccedil;aba harcayın. Bunun i&ccedil;in gereken her şeyi hazırlayıp, yapmaya &ccedil;alışın. B&ouml;ylelikle aile yuvanız monotonluktan kurtulup, s&uuml;rekli yeniliklerle canlı kalacaktır.</p>\n\n<p>\n	9- Siz ona sevgi g&ouml;sterin ve onunda size sevgi g&ouml;stermesini sağlayın. Sevginizi karşılıklı olarak kalben, s&ouml;zl&uuml; ve patrikte g&ouml;sterin.</p>\n\n<p>\n	10- Sevginizi g&ouml;stermek sadece dilde kalmasın, bunu uygulamaya d&ouml;k&uuml;n. &Ouml;rneğin doğum g&uuml;n&uuml;nde, evlilik yıld&ouml;n&uuml;m&uuml;nde mutlaka bir hediye alın, ara sıra elinizde bir demet &ccedil;i&ccedil;ekle eve gelin.</p>\n\n<p>\n	11- Eşinizin g&uuml;zel y&ouml;nlerini tespit edin, bunları g&ouml;rmezden gelmeyin, yeri geldiğinde onun bu g&uuml;zel y&ouml;nlerini kendisine s&ouml;yleyin. Onun olumlu &ouml;zelliklerinden s&uuml;rekli &ouml;verek bahsedin, bu şekilde birbirinize karşı sevginizi &ccedil;oğaltın ve yuvanızı sıcak tutun.</p>\n\n<p>\n	12- Eşinizle uyuştuğunuz ortak d&uuml;ş&uuml;nce ve ruhi &ouml;zelliklere &ouml;nem verin, ikinizde de g&uuml;zel d&uuml;ş&uuml;nce ve hal hareketlerin gelişmesini sağlayın. Birlikte kendinizi geliştirmek, g&uuml;zel ahlaki sıfatları kazanıp ve k&ouml;t&uuml; sıfatları da uzaklaştırmaya gayret edin.</p>\n\n<p>\n	13- Her zaman eşinizle uyum i&ccedil;erisinde olmaya &ccedil;alışın, anlaşmazlıklara d&uuml;şmekten uzak durun. Bunun yolu da&nbsp; &ldquo;iyi duymak ve iyi dinlemekten&rdquo; ge&ccedil;er, kafanızdaki &ouml;nyargıları bir kenara bırakarak, &ouml;nce d&uuml;ş&uuml;ncelerini a&ccedil;ıklamasına izin verin.</p>\n\n<p>\n	14- Eşinizin &ccedil;ok &ouml;zel birisi olduğuna inanmalısınız. O sayısız g&uuml;zel ve olumlu y&ouml;nlere sahiptir, bunları g&ouml;r&uuml;n ve her g&ouml;rd&uuml;ğ&uuml;n&uuml;zde, ondaki gelişmeleri her fark ettiğinizde onu methedin.</p>\n\n<p>\n	15- Onun nasıl d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;, nelerden hoşlanıp, neleri sevmediğini ve isteklerinin ne olduğunu &ouml;ğrenmeye &ccedil;alışın. Daha sonra onun g&uuml;zel ve mantıklı isteklerini karşılamaya &ccedil;alışın. Onun isteklerini hemen &ouml;nceden fark edin ve size demesine gerek kalmadan yapmış olun.</p>\n\n<p>\n	16- Bir birinize karşı saygı ve ihtiram sınırlarını koruyun, yersiz tartışmalarla aranızdaki perdeyi yırtmayın. Bir sorun olduğu zaman konuşarak halletmeye &ccedil;alışın, &ouml;nerinizi ona s&ouml;yleyin, yine tartışmaya devam ettiği zaman susmayı tercih edin.</p>\n\n<p>\n	17- Her s&ouml;z&uuml;n&uuml;z&uuml;n, kullandığınız her kelimenin karşı tarafın psikolojisinde olumlu veyahut olumsuz &ccedil;ok b&uuml;y&uuml;k etki bıraktığını unutmayın. Her zaman sevgi dolu, samimice, yumuşak bir şekilde konuşmaya &ccedil;alışın. Tatlı dilli olmak ve saygı g&ouml;stermekle her şeyin &uuml;stesinden gelinecektir. Kesinlikle hakaret edici, k&ouml;t&uuml; kelimeler ve aşağılayıcı bir şekilde konuşmayın.</p>\n\n<p>\n	18- Eşinize karşı her zaman ger&ccedil;ek&ccedil;i olun. Hi&ccedil;bir zaman ona yalan s&ouml;ylemeyin. Bir&ccedil;ok ailenin mutlu olmaları ve birbirleriyle anlaşmalarının nedeni sadakatlerinde gizlidir.</p>\n\n<p>\n	19- Evin idaresine &ouml;nem verin ve alacağınız kararlarda birlikteliği koruyun. Evdekilerin her birinin g&ouml;revi belli olsun.</p>\n\n<p>\n	20- Hi&ccedil;bir zaman herkesi ilgilendiren kararları tek başınıza vermeyi, eşinizin ve &ccedil;ocuklarınızın da g&ouml;r&uuml;şlerine başvurun.</p>\n\n<p>\n	21- Evliliğin kalıncılığı, devamı ve sıcak mutluluğu i&ccedil;in bazen kendi isteklerinizden vazge&ccedil;in. Ailenizin mutluluğu i&ccedil;in fedak&acirc;rlıktan &ccedil;ekinmeyin.</p>\n\n<p>\n	22-&nbsp; Asla inat&ccedil;ı olmayın, eşinizle yarışmak yerine; aynı d&uuml;ş&uuml;nmeye, samimiyetle, arkadaş gibi davranmaya &ccedil;alışın. İnanın &ccedil;oğu zaman ailevi sorunların en b&uuml;y&uuml;k nedeni eşinize karşı inat yapmanızdır, eşlerin birbirine karşı inatla hareket etmesi bir&ccedil;ok sorunu da peşi sıra getirecektir. Onu olduğu gibi kabul edin.</p>\n\n<p>\n	23- Eşiniz &uuml;zerinde h&acirc;kimiyet kurmaya &ccedil;alışmayın, orta halli olmaya &ccedil;alışın ve aşırıya gitmeyin.</p>\n\n<p>\n	24- D&uuml;nya da hi&ccedil;bir iki insanın aynı olmadığını kabul edin, her insan diğerinden farklıdır. Eşinizle her hususta uyuşacağınız fikrini aklınızdan &ccedil;ıkarın, onun d&uuml;ş&uuml;ncesi, anlama kabiliyeti ve beğendiği şeyler sizinkinden &ccedil;ok farklı olabilir. Aynı olmayı yavaş yavaş oluşturmaya &ccedil;alışın, aranızdaki farklılıklar bir birinizi tamamlayıcı olabilir.</p>\n\n<p>\n	25- Kesinlikle kendinizi eşinizden &uuml;st&uuml;n g&ouml;rmeyin, unutmayın ki o sizin hayat arkadaşınıdır. Eğitiminiz, kariyeriniz, maddi imk&acirc;nınız ve ailevi konumunuz daha da sizin, tevazu ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;n&uuml;z&uuml; &ccedil;oğaltmalıdır. &Ouml;zelliklede eğitim y&ouml;n&uuml;nden ilerlemenizde ve maddi y&ouml;nden gelişmenizde eşinizin katkısı &ccedil;oksa.</p>\n\n<p>\n	26- Evlilikte her şeyin ortaklaşa olduğunu kabul edin, işleri ve kararları tek başınıza yapmayın, eşiniz ve &ccedil;ocuklarınızdan da yardım alın. Kadın ve erkek evlenerek ortak bir yaşam kurmalarıyla en &ouml;nemli hayat sermayeleri olan kalplerini, ruhlarını, duygularını, isteklerini, maddi ve manevi t&uuml;m imk&acirc;nlarını ortaya koymuşlardır, birbirlerini kabul ederek, onaylayarak, birbirlerine destek olarak ortaklığın en g&uuml;zel &ouml;rneğini oluştura bilirler. İyi bir m&uuml;d&uuml;r, beraber &ccedil;alıştıklarının potansiyel g&uuml;&ccedil;lerinden en g&uuml;zel şekilde faydalananlardır, sizde eşinizin ve &ccedil;ocuklarınızın yeteneklerinden hem yararlanın ve hem de gelişmesi i&ccedil;in ortam hazırlayın.</p>\n\n<p>\n	27- Eşinizin iş hayatını, kariyerini, ekonomik durumunu, psikolojik, fiziksel ve yaşsal durumunu iyice tanıyın. Onu her y&ouml;n&uuml;yle tanıdıktan sonra evde ve dışarıda yardımcısı olun. Hastalandığında, hamile olduğu zamanlarda, doğum sonrasında yahut yolculuğa &ccedil;ıktı zaman hemen onun yardımına koşun ve yaşamın zorluklarını beraberce paylaşarak mutluluğa ulaşın.</p>\n\n<p>\n	28-&nbsp; Hi&ccedil;bir zaman ev işlerini &ouml;nemsiz, basit ve dışarı işlerini &ccedil;ok zor olarak kabul etmeyin. Eşinizin evde yapmış olduğu işlerin sizin i&ccedil;in ne kadar değerli ve &ouml;nemli olduğunu ona anlatın. Siz onun işlerini takdir ettik&ccedil;e, o daha &ccedil;ok severek yapacaktır, b&ouml;ylelikle aranızdaki sevgi bağıda &ccedil;oğalacaktır.</p>\n\n<p>\n	29- Tabi ki &ouml;ncelikle ev işlerinde eşinize yardım etmeniz gerekir, ama eğer &ccedil;ok yorgunsanız veya başka nedenlerden dolayı ona yardım edemiyorsanız, hi&ccedil; olmazsa yardım etmek istediğinizi belli ettirin. Sizin her işte onunla beraber olduğunuzu inandırmalısınız.</p>\n\n<p>\n	30- Ev idaresinde, &ldquo;evin reisi erkektir&rdquo; veya &ldquo; evde kadının s&ouml;z&uuml; ge&ccedil;er&rdquo; gibi yanlış d&uuml;ş&uuml;ncelere kapılmayın, evde her zaman &ldquo;haklılık h&acirc;kimdir&rdquo; diye d&uuml;ş&uuml;n&uuml;n. İmam Bakır&rsquo;ın (a.s) buyurmuş olduğu:</p>\n\n<p>\n	<br />\n	&ldquo;Sizin zararınıza dahi olsa her zaman hakkı s&ouml;yleyin.&rdquo;<br />\n	Hadisine inanın, evlilik yaşamında da bunu uygulamayan &ccedil;alışın. Kadın ve erkek hi&ccedil; biri kendi d&uuml;ş&uuml;ncesi ve hoşlandığını başkasına y&uuml;kleyemez. Doğru olanı, hak olanı ister kadın s&ouml;ylesin ister erkek diğerinin kabul etmesi gerekir.</p>\n\n<p>\n	31- Kulaktan duyma s&ouml;zlere hemen inanmayın, bir konu veya birisi hakkında s&ouml;ylenenlere hemen inanmak yerine ger&ccedil;ek&ccedil;i yollardan iyice araştırdıktan sonra kararınızı verin. Bu sizin her konuda doğru, bağımsız ve mantıklı kararlar vermenizi sağlayacaktır.</p>\n\n<p>\n	32- Hayattan daha &ccedil;ok keyif almak i&ccedil;in, her zaman g&uuml;ler y&uuml;zl&uuml;, iyi ahlaklı ve sevecen olmaya &ccedil;alışın. Hi&ccedil;bir zaman suratı asık ve morali bozuk bir şekilde olmayın. Kendiniz hep neşeli olun ve eşinizi de neşeli kılmaya &ccedil;alışın. Olumsuz d&uuml;ş&uuml;ncelerin ailenize h&acirc;kim olmasına izin vermeyin, menfi d&uuml;ş&uuml;nmek t&uuml;m mutluluğunuzu elinizden alacaktır.</p>\n\n<p>\n	33- Ge&ccedil;miş sıkıntı ve &uuml;z&uuml;c&uuml; olayları aklınıza getirmeyin ve s&uuml;rekli bunu eşinizle paylaşmayın. Şimdiki anınızı en g&uuml;zel şekilde yaşamaya &ccedil;alışın ve geleceğe dair &uuml;mitsizliğe kapılmayın.</p>\n\n<p>\n	34- Akıllı insan başkalarının tecr&uuml;belerinden faydalanandır. Sizde başkalarının g&uuml;zel veya k&ouml;t&uuml; tecr&uuml;belerinden yararlanın, onların d&uuml;şm&uuml;ş olduğu hataları tekrarlamayın ve başarılı, mutlu ailelerden elinizden geldiği kadar yararlanın.</p>\n\n<p>\n	35- Hi&ccedil;bir zaman aşırı beklenti i&ccedil;erisinde olmayan, &ouml;zellikle eşinizle ilgili beklentilerde onun imk&acirc;nını ve konumunu g&ouml;z &ouml;n&uuml;nde bulundurun. Yersiz ve aşırı beklentiler sizi i&ccedil;inden &ccedil;ıkılmaz ailevi sorunlara s&uuml;r&uuml;kleyecektir. Hi&ccedil;bir zaman başkalarını kendinize &ouml;rnek almayın, onların sahip olduklarına ulaşma arzusu i&ccedil;inde olmayın, g&ouml;steriş meraklısı olmak, eşinizle aranızda bir&ccedil;ok sorun &ccedil;ıkaracaktır. İstekleriniz hususunda &ouml;ncelikle eşinizin durumunu g&ouml;z &ouml;n&uuml;nde bulundurun ve sonra gerekli olanları isteyin.</p>\n\n<p>\n	36- Normal ve sağlıklı bir evlilik i&ccedil;in bazen g&ouml;z yummayı, bazen de affetmeyi &ouml;ğrenmeniz gerekir. Eşlerin birbirlerinin k&uuml;&ccedil;&uuml;k hatalarını g&ouml;rmezden gelmesi, &ouml;z&uuml;r dilendiğinde hemen kabul etmesi hoşa gitmeyen tavır ve davranışları anlayışla karşılaması evliliği &ccedil;ok sağlam temeller &uuml;zere kuracaktır. Eşler ancak bu şekilde bir birlerini sevebilir ve evlilikte mutluluğu yakalaya bilir.</p>\n\n<p>\n	37- Herkes hatalıdır, herkesin bir takım yanlışları olabilir, siz hataları g&ouml;rmezden gelen kusurları &ouml;rten olmalısınız. Kılı kırk yarmak ve hep akla geldik&ccedil;e kusurları y&uuml;ze vurmak, daha &ccedil;ok nefreti peşi sıra getirecektir.</p>\n\n<p>\n	38- Eğer eşinizin bir yanlışını onu d&uuml;zeltmek i&ccedil;in s&ouml;ylemeniz gerekiyorsa, &ouml;ncelikle onun iyi y&ouml;nlerini anlatmakla başlayın, daha sonra eleştirmeye başlayın.</p>\n\n<p>\n	39- Bir birbirinize karşı hep g&uuml;vene bilmek i&ccedil;in, evinizin sırlarını dışarı taşımayın. Evde olup bitenleri başkasına a&ccedil;mak eşinizin size karşı olan g&uuml;venini sarsacaktır.</p>\n\n<p>\n	40- İsteklerinizin karşılanması i&ccedil;in asla emrederek konuşmayın.</p>\n\n<p>\n	41- Değişik kitaplar okuyarak, ilmi toplantılara katılarak, başarılı insanların bilgilerinden yararlanarak kendinizin eşinizin ve &ccedil;ocuklarınızın k&uuml;lt&uuml;r&uuml;n&uuml; geliştirmeye &ccedil;alışın. Hayatın t&uuml;m zorluklarıyla başa &ccedil;ıkabilmek i&ccedil;in ailenin t&uuml;m fertlerine &ouml;z g&uuml;veni aşılamaya &ccedil;alışın.</p>\n\n<p>\n	42- Eşinizle konuşurken tamamen sakin ve soğukkanlı olun, sinirlenmemeye &ccedil;alışın, sinirlenmeye başladığınızı fark eder etmez konuşmayı hemen bırakın.</p>\n\n<p>\n	43- Sinirlendiğinizde Hz. Ali&rsquo;nin (a.s) şu s&ouml;z&uuml;n&uuml; hatırlayın:</p>\n\n<p>\n	&ldquo;&nbsp; Sinirlendiğin zaman cezalandırma, emretme, karar verme.&rdquo;44- Dışarıda ve işteki sorunlarınızı eve taşıyarak, evin huzur ve mutluluğunu yok etmeyin. Eve girerken t&uuml;m sıkıntılarınızı kapının dışında bırakın ve g&uuml;ler y&uuml;zle ailenizle buluşun.</p>\n\n<p>\n	45- Kendinizden ve ailenizden olumsuz d&uuml;ş&uuml;nceleri uzaklaştırmaya &ccedil;alışın. S&uuml;rekli gelecek kaygısı i&ccedil;erisinde olmak sizi boşu boşuna &uuml;zecek ve olan mutluluğunuzu da elinizden alacaktır.</p>\n\n<p>\n	46-&nbsp; Her g&uuml;n sizin i&ccedil;in en &ouml;nemli işlerden bir de; eşinizle beraber oturmak, konuşmak, g&ouml;r&uuml;ş alışverişinde bulunmak olmalıdır. İşlerinizin &ccedil;okluğu, akrabalar, &ccedil;ocuklar ve diğer meşguliyetler sizi eşinizden uzaklaştırmasın.</p>\n\n<p>\n	47- En b&uuml;y&uuml;k hayat felsefeniz olumlu d&uuml;ş&uuml;nmek olmalıdır. Olumlu d&uuml;ş&uuml;n&uuml;n ve en zor şartlarda bile yaşamın g&uuml;zel y&ouml;nlerini g&ouml;r&uuml;n.</p>\n\n<p>\n	48-&nbsp; Hz. Ali (a.s) şehit olurken, son olarak ş&ouml;yle vasiyet etti: &ldquo;Hepinize programlı olmayı ve takvalı olmayı vasiyet ediyorum.&rdquo; Her g&uuml;n&uuml;n&uuml;z i&ccedil;in belirlenmiş programınız olur ve onu uygularsanız bir&ccedil;ok sorununuzda hallolacaktır, ayrıca bu şekilde &ouml;mr&uuml;n&uuml;zden daha &ccedil;ok faydalanacaksınızdır.</p>\n\n<p>\n	49- Bir birinize ilgi g&ouml;sterin, sevdiğinizi belli ettirin ve evliliğinize sevginin en y&uuml;ksek şekilde h&acirc;kim olmasını sağlayın.</p>\n\n<p>\n	50- Yaşamın hi&ccedil;bir anında Allah&rsquo;ı unutmayın, &ouml;zellikle eşinize ve &ccedil;ocuklarınıza davranışta hep Allah&rsquo;ı hatırlayın. İnsan sadece Allah&rsquo;ı andık&ccedil;a, onun emirlerini uyguladık&ccedil;a mutlu olabilir, asi takdirde sorun ve mutsuzluk insanın yakasını asla bırakmaz.</p>\n\n<p>\n	&ldquo;Kalpler sadece ve sadece Allah&rsquo;ı anmakla huzur bulacaktır.&rdquo;</p>','Mutlu  ve Huzurlu Aile','','publish','closed','open','','mutlu-ve-huzurlu-aile','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3136',0,'post','',0),(3137,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	Nişabur halkından bir grup insan otuz bin dinar, elli bin dirhem ve bir miktar kumaş toplayarak İmam&rsquo;a ulaştırması i&ccedil;in Muhammed bin Ali en- Nişaburi&rsquo;yi kendilerine emin bir fert olarak se&ccedil;tiler.</p>\n\n<p>\n	M&uuml;min bir kadın olan Nişabur&rsquo;lu Şatita da salim bir dirhemle d&ouml;rt dirhem değerinde olan eliyle dokuduğu bir par&ccedil;a getirerek ş&ouml;yle dedi: &ldquo;İnnellahe la yestahyi min&rsquo;el- hak&rdquo;</p>\n\n<p>\n	(G&ouml;nderdiğim eşya ger&ccedil;i azdır; ama az da olsa İmam&rsquo;ın hakkını g&ouml;ndermekten utanmamak gerekir.)</p>\n\n<p>\n	Muhammed bin Ali ş&ouml;yle diyor:</p>\n\n<p>\n	Onun dirheminin bir nişanesi olması i&ccedil;in onu eğdim. Daha sonra takriben elli sayfalık bir mektup getirdiler, sayfanın baş kısmında bir soru yazılmıştı, soruların cevabı yazılması i&ccedil;in de sayfanın alt kısmı beyaz kalmıştı. Yapraklar iki iki birbirinin &uuml;zerine bırakılıp &uuml;&ccedil; iple bağlanmıştı, her ipin &uuml;zerine de kimsenin onu a&ccedil;maması i&ccedil;in bir m&uuml;h&uuml;r vurulmuştu.</p>\n\n<p>\n	Bu malları g&ouml;nderenler ş&ouml;yle dediler:</p>\n\n<p>\n	Bu c&uuml;zveyi geceleyin İmam (a.s)&rsquo;a ver ve o gecenin sabahı onların cevabını al. Eğer zarfların salim olduğunu, mektupların m&uuml;h&uuml;rlerinin de kırılmadığını g&ouml;rm&uuml;ş olursan, onlardan beş tanesinin m&uuml;hr&uuml;n&uuml; kırarak zarfları a&ccedil; o mektuplara bak. Eğer meselelerin cevabı, m&uuml;h&uuml;rler kırılmaksızın verilmiş olursa, İmam&rsquo;dır, paraları O&rsquo;na ver. Eğer b&ouml;yle olmazsa, bizim paraları geri &ccedil;evir.</p>\n\n<p>\n	Muhammed bin Ali, Nişabur&rsquo;dan Medine&rsquo;ye doğru hareket ediyor, Medine&rsquo;de İmam Sadık (a.s)&rsquo;ın oğlu Abdullah Eftah&rsquo;ın evine gidiyor, onu denedikten sonra, onun İmam olmadığını anlayınca oradan dışarı &ccedil;ıkarak ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım beni doğru yola ( ger&ccedil;ek olan İmam&rsquo;a) hidayet et.&rdquo;</p>\n\n<p>\n	Muhammed bin Ali&rsquo;nin kendisi ş&ouml;yle diyor:</p>\n\n<p>\n	Hayranlık i&ccedil;erisinde durduğum bir halde, bir k&ouml;le gelerek ş&ouml;yle dedi: &ldquo;Gel aradığın kimsenin yanına gidelim.&rdquo; O k&ouml;le beni, Musa bin Cafer&rsquo;in evine g&ouml;t&uuml;rd&uuml;. Hazret beni g&ouml;r&uuml;nce ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Neden &uuml;mitsiz oldun, neden başkalarına doğru gidiyorsun? Benim yanıma gel; Allah&rsquo;ın h&uuml;cceti ve velisi benim. Ebu Hamza, ceddim Resulullah&rsquo;ın camisinin kapısı &ouml;n&uuml;nde beni sana tanıtmadı mı? Ben d&uuml;n sormuş olduğunuz b&uuml;t&uuml;n meselelerin cevabını verdim. O soruları ve Şatita&rsquo;ın vermiş olduğu dirhemle -ki Vazuri&rsquo;ye ait olan ve i&ccedil;erisinde d&ouml;rt y&uuml;z dirhem bulunan kesenin i&ccedil;erisindedir- getir; &uuml;stelik Şatita&rsquo;ın, Belhi kardeşlerin paketi i&ccedil;erisinde olan dokuduğu par&ccedil;ayı da ver.&rdquo;</p>\n\n<p>\n	İmam Musa bin Cafer (a.s)&rsquo;ın bu s&ouml;zleri aklımı başımdan aldı. İstediği her şeyi getirerek O Hazretin &ouml;n&uuml;ne bıraktım. İmam (a.s) Şatita&rsquo;nın dirhem ve par&ccedil;asını g&ouml;t&uuml;rerek ş&ouml;yle buyurdu: &ldquo;İnnellahe la yestahyi min&rsquo;el- hak. (Allah, haktan h&acirc;ya etmez) Benim selamımı Şatita&rsquo;ya ilet.&rdquo;</p>\n\n<p>\n	İmam (a.s) bir kese para g&ouml;t&uuml;rerek bana verip ş&ouml;yle buyurdu: &ldquo;İ&ccedil;erisinde kırk dirhem olan bu para kesesini ona ver.&rdquo;</p>\n\n<p>\n	Daha sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Kendi kefenimden olan bir par&ccedil;ayı, hediye olarak ona g&ouml;nderiyorum; bu, Fatımat&rsquo;&uuml;z- Zehra (a.s)&rsquo;ın k&ouml;y&uuml; olan &ldquo;Sayda&rdquo; k&ouml;y&uuml;n&uuml;n pamuğundandır; İmam Sadık (a.s)&rsquo;ın kızı olan bacım Halime onu dokumuştur. Ona de ki: Siz Nişabur&rsquo;a vardıktan sonra on dokuz g&uuml;n yaşayacaktır. Bu paralardan on altı dirhemi harcasın, geri kalan yirmi d&ouml;rt dirhemi de gerekli olan masrafları i&ccedil;in bir kenara bıraksın. Namazını ben kendim kılacağım.&rdquo;</p>\n\n<p>\n	İmam (a.s) daha sonra ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Ebu Cafer (Muhammed&rsquo;in k&uuml;nyesi)! Beni g&ouml;rd&uuml;ğ&uuml;nde sakla ve kimseye s&ouml;yleme! &Ccedil;&uuml;nk&uuml; bu, senin hayrınadır; getirmiş olduğun geri kalan para ve malları da sahiplerine geri &ccedil;eviri...&rdquo; [1]</p>\n\n<p>\n	----------------------------------------------</p>\n\n<p>\n	[1] - Bihar, c. 48, s. 73.</p>','Bir Kadının Azameti','','publish','closed','open','','bir-kadinin-azameti','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3137',0,'post','',0),(3138,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	Hicret&#39;in altmış birinci yılında meydana gelen tarih&icirc; Kerbel&acirc; kıyamını yetmiş &uuml;&ccedil; kişi meydana getirdi. Bu kıyamda dıştan y&ouml;nlendirilme gibi bir durum s&ouml;z konusu değildi; kıyamın rehberliği bizzat kendilerine aitti. Yine bu kıyam belli bir kesimle sınırlı kalmadı. Bu kıyamda erkeklerle birlikte kadınlar da yer aldılar. Kıyama İmam H&uuml;seyin (a.s) ile birlikte hareket eden kadınların b&uuml;y&uuml;k ve &ouml;nemli katkıları olmuştur; hatta kıyamın unutulmaması, bug&uuml;n bile yeni ger&ccedil;ekleşmiş bir hadise gibi anılması ve canlı tutulması b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de İmam&#39;ın ailesi, &ouml;zellikle Hz. Zeyneb&#39;in fedak&acirc;rlık ve kahramanlıkları sayesinde ger&ccedil;ekleşmiştir. Dolayısıyla, bu kıyamda kadınların &uuml;stlendikleri rol&uuml;n ayrıca ele alınması ve değerlendirilmesi gerekir.</p>\n\n<p>\n	Bu değerlendirme sonucu, bir&ccedil;ok husus aydınlığa kavuşacaktır: &Ouml;rneğin &quot;İsl&acirc;m&#39;a g&ouml;re kadınlar toplumsal faaliyetlerden uzak tutulmalı&quot; gibi zehirli propagandaların aksine, kadınların sosyal ve siyasal misyonu; m&uuml;cadele ve kıyamda nasıl erkeklerle omuz omuza yer aldıkları, onları destekleme ama&ccedil;lı girişimleri ve onlarla dayanışma i&ccedil;erisinde oldukları; toplumsal faaliyetlerle iffeti korumanın nasıl birlikte y&uuml;r&uuml;t&uuml;ld&uuml;ğ&uuml;; cesur, hakkın savunucusu ve inan&ccedil;lı bir nesil yetiştirmedeki ağır sorumlulukları, şehitlerin canlarını uğruna feda ettikleri hedefleri insanlara ulaştırmadaki misyonları ve... B&uuml;t&uuml;n bu hususlar, Kerbel&acirc; kıyamında kadınların rol&uuml; &ccedil;er&ccedil;evesinde a&ccedil;ıklığa kavuşabilir.</p>\n\n<p>\n	İşte bu ama&ccedil;la bu konu ele alındı.[1] Bu hususun iyi anlaşılması i&ccedil;in Kerbel&acirc;&#39;da bulunan kadınlarla ilgili sayısal bir değerlendirmede bulunmak faydalı olacaktır:</p>\n\n<p>\n	* Kerbel&acirc;&#39;da bulunan kadınların bazısı, &ouml;rneğin Hz. Zeynep, &Uuml;mm&uuml; G&uuml;ls&uuml;m, Fatıma, Safiye, Rukiye ve &Uuml;mm&uuml; Han&icirc;, Hz. Ali&#39;nin (a.s) &ccedil;ocuklarıydılar. Bazıları Ben&icirc; Haşim&#39;den ve farklı kabilelerdendiler. Hz. H&uuml;seyin&#39;in kızları Sakine (veya Sukeyne) ve Fatıma da Kerbel&acirc;&#39;da olanlar arasındaydılar. Atike, M&uuml;slim b. Akil&#39;in kızı, İmam&#39;ın cariyesi, Veheb b. Abdullah&#39;ın annesi gibi isimler de verilebilir.</p>\n\n<p>\n	* İmam&#39;ın eşi, Sakine ve Abdullah&#39;ın annesi olan&nbsp; R&uuml;bab da Kerbel&acirc;&#39;da idi. Bilindiği kadarıyla İmam&#39;ın eşlerinden sadece Rubab Kerbel&acirc;&#39;da idi. İmam Zeynelabidin&#39;in annesi Şehrebanu Kerbel&acirc;&#39;da yoktu. &Ccedil;&uuml;nk&uuml; 24 yıl &ouml;nce vefat etmişti. Ali Ekber&#39;in annesi Leyla&#39;nın da ismi gelenler arasında ge&ccedil;memiştir.</p>\n\n<p>\n	* Kerbel&acirc;&#39;da beş kadın &ccedil;adırdan &ccedil;ıkıp d&uuml;şmana y&uuml;r&uuml;m&uuml;şt&uuml;r: M&uuml;slim b. Avsece&#39;nin cariyesi, Abdullah Kelb&icirc;&#39;nin eşi &Uuml;mm&uuml; Veheb, Abdullah Kelb&icirc;&#39;nin annesi, Amr b. C&uuml;nade&#39;nin annesi ve hepsinden daha faal bir rol &uuml;stlenen Hz. Zeynep. Hepsine Allah&#39;ın sel&acirc;mı olsun.</p>\n\n<p>\n	* &Uuml;mm&uuml; Veheb, kocasının yanı başında Aşura g&uuml;n&uuml; şehit d&uuml;şt&uuml;.</p>\n\n<p>\n	* İki kadın duydukları aşırı rahatsızlıktan dolayı İmam&#39;ı savunma amacıyla savaştılar. Birisi Abdullah b. Umeyr&#39;in eşi, diğeri ise Amr b. C&uuml;nade&#39;nin annesi. Bunlarla ilgili ileride a&ccedil;ıklamalarda bulunacağız.</p>\n\n<p>\n	* Kerbel&acirc; yolu &uuml;zerinde Z&uuml;heyir b. Kayn&#39;ın eşi kocasıyla birlikte İmam H&uuml;seyin&#39;e katıldı.</p>\n\n<p>\n	---------------------------------------------------------</p>\n\n<p>\n	[1]- Bu makale, Cevad Muhaddis&icirc;&#39;nin Peyamhay-i Aşura adlı eserinden, Seyyid b. Tavus&#39;un el-Luhuf adlı eserinden, M. Sadık Necm&icirc;&#39;nin &quot;S&ouml;zleriyle İmam H&uuml;seyin&quot; adlı eserinden, ayrıca İbrahim Ayet&icirc;&#39;nin konuyla ilgili makalesinden yararlanılarak hazırlanmıştır.</p>','Kerbelâ Kıyamında Kadının Rölü','','publish','closed','open','','kerbela-kiyaminda-kadinin-rolu','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3138',0,'post','',0),(3139,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	Hicab ve kadının toplumdaki yeri ge&ccedil;miş asırlardan g&uuml;n&uuml;m&uuml;ze dek ilmi kitap ve dergilerde incelenerek, araştırılan konulardandır.</p>\n\n<p>\n	&nbsp; Son y&uuml;zyılda Batı zihniyet ve k&uuml;lt&uuml;r&uuml; İslami &uuml;lkelere sızdı ve m&uuml;sl&uuml;man kadınların ideallerini alt-&uuml;st ederek; ahlak, gelenek ve itikadi değerlerinin &ccedil;oğunu değişime uğrattı. Ne yazık ki, fikri ve itikadi ger&ccedil;eklerin batı hayranlarının menfi propagandasına hedef olması, ahlak&icirc; ve dini esaslarımızı yıkmayı hedefleyen İslam d&uuml;şmanlarının siyasetleri sonucunda m&uuml;sl&uuml;man kadın, yabancıların &ouml;rf ve geleneklerine k&ouml;r&uuml; k&ouml;r&uuml;ne uyan bir fert haline geldi. Hatta bazı kesimler m&uuml;sl&uuml;man kadının iffet ve haysiyetine karşı tertiplenen bu saldırıları meşrulaştırmak yolunu bile aramaya kalkışarak İslam&#39;da &ouml;rt&uuml;nme, başı &ouml;rtme diye bir emrin olduğu hususunda ş&uuml;phe uyandırmaya başlamışlardır.</p>\n\n<p>\n	&nbsp; &quot;Acaba hicab tamamen İslami bir emir ve s&uuml;nnet mi, yoksa bazı yersiz bağnazlıklardan mı kaynaklanıyor?&quot; sorusu kanaatimizce, hi&ccedil; olmazsa bazı aldatılmış fertler i&ccedil;in s&ouml;z konusu olduğundan, Kur&#39;an ve s&uuml;nnet ışığında İslam&#39;da tesett&uuml;r&uuml;n h&uuml;k&uuml;m ve sınırlarını a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<p>\n	Maksadımız Kur&#39;an, s&uuml;nnet ve İslami &ouml;rfde &ouml;zel bir yeri olan ve mukaddes İslam dininin inkar edilemiyecek zaruretlerinden biri sayılan hicab meselesini İslam &ccedil;er&ccedil;evesi i&ccedil;erisinde &ccedil;eşitli y&ouml;nlerden ele almak, h&uuml;k&uuml;m ve hikmetini kısaca a&ccedil;ıklamaktır.&nbsp;&nbsp; Aynı zamanda hicabın k&ouml;k ve temelinin, hangi ırk ve soydan olursa olsun, kadının fıtratında yer aldığını aydınlatmak i&ccedil;in kadının hicab, iffet ve kendini koruma meselesini tarihi a&ccedil;ıdan araştırmamız gerekecek. &Ccedil;&uuml;nk&uuml; fıtrat ve İslam&#39;a aykırı olan her hareket, insanlığın şahsiyet ve varlığına inen bir darbe demektir. Bu y&uuml;zden kadının fıtri &ouml;zelliklerinin neyle uyum sağladığı aydınlatılmalıdır.</p>\n\n<h2>\n	Kur&#39;an, Hadis ve Fıkıhta Hicab</h2>\n\n<p>\n	&Ouml;rt&uuml;nme, her şeyden &ouml;nce kadın ve erkeğin birbirlerine karşı riayet etmeleri gereken bir h&uuml;k&uuml;md&uuml;r. İlişki ve dolayısıyla bakma olmazsa hicabı s&ouml;z konusu etmek k&ouml;kten boş ve abes bir şey olur. İşte kadınların &ouml;rt&uuml;nme gerekliliği, mahrem olmayan erkeklerin onları g&ouml;rmelerinden kaynaklanıyor. &Ccedil;&uuml;nk&uuml; birbirine yabancı olan kadın ile&nbsp; erkeğin &ouml;rt&uuml;s&uuml;z ve &ouml;l&ccedil;&uuml;s&uuml;z&nbsp; ilişkileri, şehvet kıvılcımlarını tutuşturarak, onların hayatını sağlık ve istikrar rayından &ccedil;ıkartarak, hayvan&icirc; bir yaşantıya ve bedbahtlığa &ccedil;evirebilir.&nbsp; &Ouml;nce, bu konuda inen ve genelde Nur ve Ahzab surelerinde yer alan ayetleri mealen naklederek daha sonra bazı n&uuml;kte ve imalarına değineceğiz. Ve gerektiğinde konu hakkındaki hadislere baş vuracağız.</p>\n\n<p>\n	&quot;Ey Muhammed! M&uuml;&#39;min erkeklere s&ouml;yle: G&ouml;zlerini bakılması yasak olandan &ccedil;evirsinler, mahrem yerlerini korusunlar. Bu onların arınması i&ccedil;in daha iyidir. Allah hi&ccedil; ş&uuml;phesiz onların yaptıklarından haberdardır.&nbsp; M&uuml;&#39;min kadınlara da s&ouml;yle: G&ouml;zlerini bakılması yasak olandan &ccedil;evirsinler, iffetlerini korusunlar. S&uuml;slerini, kendiliğinden g&ouml;r&uuml;nen kısmı m&uuml;stesn&acirc;, a&ccedil;masınlar. Baş&ouml;rt&uuml;lerini yakalarının &uuml;zerine salsınlar. S&uuml;slerini kocaları veya kayınbabaları veya oğulları veya kocalarının oğulları veya kadeşleri veya erkek kardeşlerinin oğulları veya kızkardeşlerinin oğulları veya m&uuml;sl&uuml;man kadınlar veya c&acirc;riyeleri veya erkekliği kalmamış hizmet&ccedil;ileri ya da kadınların mahrem yerlerini hen&uuml;z anlamayan &ccedil;ocuklardan başkasına g&ouml;stermesinler. Gizledikleri s&uuml;s&uuml;n bilinmesi i&ccedil;in ayaklarını yere vurmasınlar. Ey inananlar, saadete ermeniz i&ccedil;in hepiniz t&ouml;vbe ederek Allah&#39;ın h&uuml;km&uuml;ne d&ouml;n&uuml;n.&quot;[1]</p>\n\n<h2>\n	Bakmak ve Sınırı</h2>\n\n<p>\n	&nbsp; Bu ayetler, mahrem olmayan erkek ve kadının birbirine bakmasının haram olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Ama bunun sınırı bu ayetlerde tam olarak belirlenmemiştir. Bu gibi konularda Kur&#39;an ve s&uuml;nnetten h&uuml;k&uuml;m &ccedil;ıkarma yeteneğine sahip olan b&uuml;y&uuml;k fakihler g&ouml;r&uuml;ş ileri s&uuml;rebilirler.</p>\n\n<p>\n	&nbsp; Fıkhi a&ccedil;ıdan kesin olarak şunu s&ouml;yleyebiliriz: Yabancı erkeğin, zevk alma kastı olmasa dahi mahrem olmayan kadının y&uuml;z ve elleri dışında v&uuml;cudunun hi&ccedil;bir yerine bakması caiz değildir. Y&uuml;z ve ellere bakmak ise fıkh&icirc; a&ccedil;ıdan ihtilaflı bir konudur. Ancak şu nokta bilinmelidir ki, kadının y&uuml;z ve ellerine bakmak caiz olsa bile tahrik edici olmadığı ve zevk alma niyetiyle bakılmadığı takdirde caiz olur ancak, aksi halde mutlaka haramdır. Aynı şekilde kadının da erkeğin v&uuml;cuduna bakması c&acirc;iz değildir. Bununla birlikte erkeğe b&uuml;t&uuml;n bedenini &ouml;rtmesi farz değildir.</p>\n\n<p>\n	Bu konuda dikkati &ccedil;eken husus bakmanın ardından gelen zararlı sonu&ccedil;lardır ki, ayet ve hadislerde bunlara değinilmiştir.</p>\n\n<p>\n	&nbsp; Ayet-i kerimede olan &quot;zalike ezka leh&uuml;m&quot; (Bu onların arınması i&ccedil;in daha iyidir) c&uuml;mlesi şunu bildiriyor ki, bakmayı sınırlamaktan, &ouml;rt&uuml;nme ve iffeti vurgulamaktan ve emretmekten hedef, hikmetsiz bir sınırlama icad etmek değil; bilakis hedef insanoğlunun ruhunun temizlenmesi, ailevi ve sosyal ahlak bozukluklarından korunmasını sağlamaktadır. Yukarıdaki ayetin nazil oluşu hakkında tefsir kitapları ş&ouml;yle yazmaktadır:</p>\n\n<p>\n	&nbsp; Peygamber&#39;in (s.a.a) zamanında ensardan bir gen&ccedil; erkek Medine sokaklarının birinden ge&ccedil;erken g&ouml;z&uuml; g&uuml;zel bir kadına takıldı. Kadının g&uuml;zelliği onun dikkatini &ccedil;ekti. Kadının peşine takılıp biraz y&uuml;r&uuml;d&uuml;. G&ouml;z&uuml; kadında olduğu sırada duvarda olan bir taş veya cam par&ccedil;ası y&uuml;z&uuml;n&uuml; &ccedil;izdi. Y&uuml;z&uuml;n&uuml;n kanı elbisesine d&ouml;k&uuml;lm&uuml;ş bir halde Peygamber&#39;in (s.a.a) huzuruna gelerek olayı Peygamber&#39;e anlattı. Bu sırada Cebrail inip mahrem olmayan erkek ve kadınların birbirlerine bakmasını yasaklayan &quot;Kul li&#39;l-m&uuml;&#39;minine yeğ&uuml;zzu min ebsarihim... &quot; ayetini getirdi.&quot;[2]</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Bakmak, şeytanın zehirli oklarından bir oktur. Nice bakış var ki, uzun bir hasrete sebep olur.&quot;[3]<br />\n	&nbsp; İmam Sadık&#39;ın (a.s) s&ouml;z&uuml;nde iki husus dikkati &ccedil;ekiyor:</p>\n\n<p>\n	1. Husus: Bakmak, şeytanın eliyle atılan zehirli bir oktur. Zehirli ok yalnızca isabet ettiği noktayı değil, zehiri b&uuml;t&uuml;n bedeni etkilemektedir. Bakmak da bunun gibidir. G&ouml;z bir manzaraya baktığında eseri sinirler vasıtasıyla beyne intikal eder ve oradan da v&uuml;cudun cinsel şehvetle ilgili organlarına sirayet eder. Fert bu tahrikler neticesinde başka g&uuml;nahları yapmayı d&uuml;ş&uuml;n&uuml;r. İmam Sadık&#39;ın (a.s) başka bir hadisde buyurduğu gibi:</p>\n\n<p>\n	&quot;Arka arkaya s&uuml;rekli bakmak, şehvet tohumunu kalbe serper. Ve bu, bakanı fitneye itme i&ccedil;in kafidir.&quot;<br />\n	&nbsp; 2. Husus: Bakmanın, işlenen bu haramdan dolayı tesiri ve ahiretteki azabı dışında daima g&ouml;z otlatan adam, g&ouml;z&uuml; g&ouml;r&uuml;p arzuladığına ulaşamamasından kaynaklanan moral bazukluğu (asabilik), hasret ve &uuml;z&uuml;nt&uuml;ye d&uuml;&ccedil;ar olur. Ve bu durum bazen bir nevi deliliğe d&ouml;n&uuml;ş&uuml;r. Vurguna uğrayan aşıkların intihara teşebb&uuml;s etmeleri gibi olayların başlangı&ccedil; noktası ş&uuml;phesiz bakmaktır.</p>\n\n<p>\n	&nbsp;Bakış, iki ayrı cinsten olan namehrem erkek ve kadının gayr-i meşru irtibatının sağlanması yolundaki ilk kıvılcımdır. Onun ardından ise yakıcı bir ateş gelir. Bu y&uuml;zden İslam, tahriklerin &ouml;n&uuml; alınması ve istenmeyen sonu&ccedil;ların doğmaması i&ccedil;in bakmayı haram ve yasak etmiştir.</p>\n\n<p>\n	&nbsp;Şia ve Ehl-i s&uuml;nnet kaynaklarında, Hz. Peygamber&#39;in (s.a.a) Hz. Ali&#39;ye (a.s) ş&ouml;yle buyurduğu zikredilmiştir:</p>\n\n<p>\n	&quot;Bakışına bakış ekleme (istemeden vuku bulan); birinci bakış senin i&ccedil;indir (caizdir) ikinci bakışa ise hakkın yoktur (caiz değildir).&quot;[4]</p>\n\n<p>\n	&nbsp;Birinci bakış senin i&ccedil;indir (istemeden olduğu i&ccedil;in caizdir), ikinci bakışa hakkın yoktur (caiz değildir),&nbsp; &uuml;&ccedil;&uuml;ncu bakış ise helak olmaya yola&ccedil;ar.&quot;[5]</p>\n\n<p>\n	Başka bir hadiste ş&ouml;yle okuyoruz:</p>\n\n<p>\n	&quot;Fazl b. Abbas g&uuml;zel y&uuml;zl&uuml; bir gen&ccedil; idi. Bir g&uuml;n Resulullah ile birlikte merkep &uuml;zerinde hareket ederlerken Husamiye adlı bir kadın gelip ondan bir soru sorduğunda Fazl ile bakışmaya başladılar. Peygamber (s.a.a) eli ile Fazl&#39;ın y&uuml;z&uuml;n&uuml; &ccedil;evirdi ve amelen iki namahremin birbirine bakmasını &ouml;nledi.&quot;[6]<br />\n	&nbsp;Kısacası, bir&ccedil;ok hadiste yer alıp&nbsp; fakihlerin de fetva verdikleri gibi eğer aniden erkeğin g&ouml;z&uuml; namahrem bir kadına ilişirse bakmaya devam etmemeli ve g&ouml;z&uuml;n&uuml; &ccedil;evirmelidir; aksi takdirde g&uuml;n&acirc;h işlemiş olur.</p>\n\n<p>\n	&nbsp;Haram bakıştan ve her t&uuml;rl&uuml; g&uuml;n&acirc;htan ka&ccedil;ınmak imanın sağlamlaşmasına ve g&uuml;&ccedil;lenmesine sebep olur, ruh ve nefsin temizliğine yol a&ccedil;ar. Bu hususta bir&ccedil;ok hadis vardır. &Ouml;rneğin, İmam Sadık&#39;tan (a.s) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&quot;Bakmak, şeytanın zehirli oklarından biridir. Allah&#39;ın rızası i&ccedil;in ondan ka&ccedil;ınana, Allah lezzetini tadacağı bir emniyet ve iman bağışlar.&quot;[7]<br />\n	Peygamber&#39;den (s.a.a) ş&ouml;yle nakledilmiştir :</p>\n\n<p>\n	&quot;Allah, g&ouml;z&uuml; bir kadının g&uuml;zelliklerine takılıp da ona bakmayan her m&uuml;sl&uuml;manı, lezzetini tadacağı bir ibadete muvaffak eder.&quot;[8]<br />\n	&nbsp;G&ouml;z sarkıntılığının cezası hakkında da İmam Sadık&#39;tan (a.s) ş&ouml;yle bir hadis rivayet edilmiştir:&quot;Her kim g&uuml;naha g&ouml;z&uuml;n&uuml; daldırır ve sonra t&ouml;vbe etmezse, kıyamet g&uuml;n&uuml; Allah, onun g&ouml;z&uuml;n&uuml; ateşle doldurur.&quot;[9]</p>\n\n<h2>\n	Kadının Erkeğe Bakması</h2>\n\n<p>\n	Buraya kadar erkeğin, namahrem kadına bakması hakkında konuştuk. Şimdi ise kadının namahrem erkeğe bakmasını yasaklayan hadislere bakalım.</p>\n\n<p>\n	Y&uuml;ce islam Peygamber&#39;i (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;G&ouml;z&uuml;n&uuml; kocasından başkasıyla veya herhangi bir namahreme bakmakla tatmin eden kadına Allah&#39;ın gazabı artar ve amellerini zayi eder.&quot;[10]<br />\n	Yukarıdaki hadis &quot;M&uuml;stedrek&quot; kitabında ş&ouml;yle nakledilmiştir:&quot;G&ouml;z&uuml;n&uuml;, mahrem olmayana bakmakla doyuran kadına Allah&#39;ın gazabı şiddetlenir...&quot;&nbsp; Bu hadiste evli ve kocasının olması kaydı yoktur. S&uuml;nni ve şii kaynaklarında az bir farkla nakledilen başka bir hadis ise ş&ouml;yledir:</p>\n\n<p>\n	&quot;İbn-i &Uuml;mmi Mektum&quot; adında bir adam Resulullah&#39;in (s.a.a) huzuruna girmek i&ccedil;in izin istedi, Peygaber&#39;in hanımlarından Aişe ve Hafsa onun yanında idiler. Resulullah (s.a.a) onlara: &quot;Kalkın, odanıza girin.&quot; diye buyurdu. Onlar, &quot;o k&ouml;rd&uuml;r.&quot; dediler. Peygamber (s.a.a): &quot;O sizi g&ouml;rm&uuml;yorsa siz onu g&ouml;r&uuml;yorsunuz.&quot; buyurdu.[11]</p>\n\n<p>\n	&nbsp; Zikredilen ayet ve hadislere dayanarak b&uuml;t&uuml;n İslam fakihleri erkeğin yabancı kadına ve kadının yabancı erkeğe bakmasının haram olduğuna h&uuml;kmetmişler ve bunu dinin zaruriyatından saymışlardır.[12]</p>\n\n<p>\n	&nbsp;Fakihler arasında bir tek ihtilaf konusu, y&uuml;z ve ellerin istisnası hakkındadır. Bazı fakihler y&uuml;z ve ellere (bileğe kadar) şehvetle bakılmazsa ve fitneye d&uuml;şme korkusu da olmazsa bir sakıncası yoktur, demişlerdir. Ama eğer lezzet ve şehvet kastıyla bakılırsa y&uuml;z ve ellere bakmak bile b&uuml;t&uuml;n fakihlerin g&ouml;r&uuml;ş&uuml;nce haramdır.[13] Ve bu konuda kadın ve erkek arasında hi&ccedil;bir fark yoktur. Neticede, erkeğin mahrem olmayan kadının sa&ccedil; ve v&uuml;cuduna bakması ve bunun tersi ve şehvetle y&uuml;z ve ellerine bakması her durumda haramdır.</p>\n\n<p>\n	---------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Nur/30-31.</p>\n\n<p>\n	[2]- Vesail-&uuml;ş Şia, c.17, s.139.</p>\n\n<p>\n	[3]- Vesail-&uuml;ş Şia, c.17, s.138.</p>\n\n<p>\n	[4]- S&uuml;nen-i Ebi Davud, c.2, s.246; Revai-ul Beyan Fi Ayat-i Ahkam-il Kur&#39;an, c.2, s.151; Tirmizi ve Ahmed&#39;den naklen:</p>\n\n<p>\n	[5]- Vesail-&uuml;ş Şia, Nikahın mukaddime babları, bab: 104, Hadis:3. Başka bir hadiste de ş&ouml;yle ge&ccedil;er: &quot;(İstekle bakılan) ikinci bakış bakanın zararınadır, &uuml;&ccedil;&uuml;nc&uuml; bakış ise onu helak ve mahveder.</p>\n\n<p>\n	[6]- Revai-ul Beyan, c.2, s.156, Buhari ve M&uuml;slim&#39;den naklen.</p>\n\n<p>\n	[7]- Vesail-&uuml;ş Şia, c.7, s.139.</p>\n\n<p>\n	[8]- Revai-ul Beyan, c.2, s.152, M&uuml;sned-i Ahmed&#39;den naklen.</p>\n\n<p>\n	[9]- Vesail-&uuml;ş Şia, c.7, s.14.</p>\n\n<p>\n	[10]- Vesail-&uuml;ş Şia, c.7, s.72.</p>\n\n<p>\n	[11- Vesail-&uuml;ş Şia, c.7, s.172; M&uuml;stedrek-&uuml;l Vesail, s.468; Zemahşeri&#39;nin Keşşaf tefsiri, Ebu Davud&#39;dan naklen Nesai ve Ahmed, Mekarim-ul Ahlak, s.233.</p>\n\n<p>\n	[12]- Cavahir-ul Kelam, c.29, s.75, yeni baskısı.</p>\n\n<p>\n	[13]- Cevahir-ul Kelam; Revai-ul Beyan, c.2, s.157.</p>','İslam\'da Kadının Şahsiyeti ve Hicab','','publish','closed','open','','islamda-kadinin-sahsiyeti-ve-hicab','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3139',0,'post','',0),(3140,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<h2>\n	İyi Kadınlar ve &Ouml;zellikleri</h2>\n\n<p>\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyuruyor:İnsanların mutluluklarından birisi de kendine uygun, iyi huylu bir eşinin olmasıdır. [1]</p>\n\n<p>\n	Her erkek evlenmeyi arzu ettiğinde, hayatta mutlu olabilmek i&ccedil;in, aile yuvası kurup, hayatın temel taşını atarken, kendini mesut edecek hayırlı ve uğurlu bir eş ararken &ccedil;ok dikkatli olması, İsl&acirc;m&icirc; esaslara ve din&icirc; &ouml;l&ccedil;&uuml;lere g&ouml;re hareket etmesi, kendi mizacına, tabiatına, ahl&acirc;kına ve yaşayışına uygun olanı se&ccedil;mesi lazımdır.</p>\n\n<p>\n	Allah&#39;a t&uuml;m kalbiyle inanmış m&uuml;min bir gen&ccedil;, ş&uuml;phesiz evlenmek istediği vakit, kendine iyi ve m&uuml;min bir kadın arayacaktır. Zira erkek, iyi ve aynı zamanda itaatk&acirc;r bir kadına muhta&ccedil;tır. Ancak hayatında ilk defa kız beğeneceğinden bazen nasıl bir yol izleyeceğini ve evlilik &ouml;ncesi ve sonrası onlarda hangi &ouml;zellikleri araması gerekeceğini bilemez. Evlenme &ccedil;ağındaki gen&ccedil;lere yardımcı olması gayesiyle bu konuda Resul-i Ekrem (s.a.a)&#39;in &ccedil;eşitli hadislerinden aldığımız, kadında olması gereken &ouml;zellikleri sıralamağa &ccedil;alışacağız:</p>\n\n<p>\n	1- &Ccedil;ocuk doğurabilen (kısır olmayan) kadınlar.</p>\n\n<p>\n	2- Muhabbetli, sıcak kanlı kadınlar.</p>\n\n<p>\n	3- Haysiyet ve şeref sahibi kadınlar.</p>\n\n<p>\n	4- Namuslu ve şahsiyetli kadınlar.</p>\n\n<p>\n	5- Kendi ailesi i&ccedil;erisinde sevilen, saygıdeğer.</p>\n\n<p>\n	6- Eşinin karşısında m&uuml;tevazı ve yalnız onun i&ccedil;in s&uuml;slenen kadınlar.</p>\n\n<p>\n	7- Namusunu aziz bilip başkalarına karşı koruyan kadınlar.</p>\n\n<p>\n	8- Kocasına karşı itaatk&acirc;r olan kadınlar.</p>\n\n<p>\n	9- Dindar, iyi ahl&acirc;klı, takva sahibi olanlar.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) bu mevzuda yine ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	Kadınlarınızın en iyileri seyyideler (imamların m&uuml;barek soylarından olan kadınlar) ve Kureyş&#39;ten olanlardır. &Ccedil;&uuml;nk&uuml; onlar kocalarına karşı ağırbaşlı, hoş davranışlı ve &ccedil;ocuklarına karşı ise pek şefkatlidirler. (Ve yine) evlilik hayatında kocalarına itaatk&acirc;r ve yabancılara karşı namuslarına d&uuml;şk&uuml;n olurlar. [2]</p>\n\n<p>\n	Merhum Şeyh H&uuml;rr-i Amil&icirc; (r.a) mezkur hadisle birlikte daha bir&ccedil;ok hadise dayanarak; &quot;Kureyş kadınları ve seyyidelerle evlenmek m&uuml;stehaptır.&quot; şeklinde buyuruyor.</p>\n\n<p>\n	G&uuml;zel sıfatlı kadınların en iyi &ouml;zelliklerinden biri de kocalarına karşı anlayışlı olmakla birlikte d&uuml;nyevi olsun, uhrevi olsun madd&icirc; ve manev&icirc; a&ccedil;ılardan onlara destek olmaları, yanında yer almalarıdır.Başka bir deyişle, koca i&ccedil;in g&ouml;lge olanlar en iyi &ouml;zelliklere sahiptirler. Ş&ouml;yle ki, g&uuml;neşin kavurucu sıcağı altında &ccedil;alışmakta olan bir &ccedil;ift&ccedil;iyi d&uuml;ş&uuml;n&uuml;n&uuml;z. Hararetin ve işin verdiği yorgunlukla bir m&uuml;ddet sonra dinlenmek &uuml;zere kendine bir g&ouml;lgelik arayacaktır. Ama&ccedil;, o g&ouml;lge sayesinde rahatlamak, yorgunluğunu gidermek ve b&ouml;ylece işe kaldığı yerden dinamik bir şekilde tekrar devam etmektir. İşte kadınlar da kocaları i&ccedil;in b&ouml;yle bir &ouml;zelliğe sahip olmalıdırlar. Yorgun eşleri i&ccedil;in bir g&ouml;lgelik, &uuml;zg&uuml;nken ferahlatıcı, dertliyken tam bir dert ortağı olmalıdırlar.</p>\n\n<p>\n	Yine kocalarını kırmayanlar, ona karşı duydukları sevgi ve muhabbeti s&ouml;zde ve harekette a&ccedil;ık&ccedil;a g&ouml;sterenler, ister cinsel istek a&ccedil;ıdan olsun, ister başka a&ccedil;ıdan olsun kocasının t&uuml;m isteklerini yerine getirenler &ouml;vg&uuml;yle s&ouml;z edilmesi gereken g&uuml;zel sıfatlı kadınlardandır. İmam Ali (a.s) iyi sıfatlı kadınları şu hadisiyle a&ccedil;ıklamaktadır:</p>\n\n<p>\n	1- Mehiri az olan.</p>\n\n<p>\n	2- İyi davranışlı.</p>\n\n<p>\n	3- Her an kocası i&ccedil;in hazır bulunan.</p>\n\n<p>\n	4- Eşi rahatsız olduğunda onun rızasını kazanmadan uyumayan.</p>\n\n<p>\n	5- Kocasının gıyabında kendini (namusunu) koruyan kadınlar, en iyi kadınlardır... [3]</p>\n\n<p>\n	&nbsp;Yine Resul-i Ekrem (s.a.a) bir başka hadisinde ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Kime d&ouml;rt haslet verilmişse, d&uuml;nya ve ahiret hayrı ona verilmiş, d&uuml;nya ve ahiretten nasibini almıştır: Onu y&uuml;ce Allah&#39;ın haram kıldığı şeylerden koruyacak takva, halkla iyi ge&ccedil;inebileceğini sağlayacak g&uuml;zel ahl&acirc;k, cahilin bilgisizliğini giderebilecek yumuşaklık ve hilim, d&uuml;nyev&icirc; ve uhrev&icirc; işlerde kocasına yardımcı olan salih bir eşin olması. [4]</p>\n\n<p>\n	&nbsp;İmam Cafer Sadık (a.s) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	Birisi Peygamber&#39;den evlenmek i&ccedil;in izin istedi. Peygamber, eğer dindar kadınla evleneceksen olur... diye cevap verdi. [5]</p>\n\n<p>\n	&nbsp;M&uuml;minlerin Emiri Hz. Ali (a.s) da; &quot;L&acirc;yık bir eş, erkeğin huzura ve g&ouml;n&uuml;l rahatlığına kavuşmasında yardımcı olan &ouml;nemli vesilelerden biridir.&quot; diye buyurmuştur. [6]</p>\n\n<p>\n	&nbsp;Urvet&#39;ul-Vuska kitabında ş&ouml;yle ge&ccedil;er:İsl&acirc;m dininde asil, esmer, kumral, iri g&ouml;zl&uuml;, hoş kokulu, g&uuml;ler y&uuml;zl&uuml;, uzun sa&ccedil;lı, salih ve aynı zamanda anne ve babası toplumda iyi tanınan kızlarla evlenmek m&uuml;stehaptır. Soysuz (zinadan doğan, zina zade) ve asil olmayanlarla evlenmek mekruhtur. [7]</p>\n\n<p>\n	Yine vasıflar hususunda Vesail&#39;uş-Şia kitabının sahibi merhum şeyh H&uuml;rr-i Amili ş&ouml;yle demişlerdir:(İsl&acirc;m dinince) G&uuml;ler y&uuml;zl&uuml; ve uzun sa&ccedil;lı kızlarla evlenmek &ouml;nerilmiştir. [8]</p>\n\n<p>\n	&nbsp;Peygamber efendimiz de vasıflar hususunda; &quot;Yeşil ve a&ccedil;ık mavi g&ouml;zl&uuml;lerle evleniniz, zira onlar hayırlı ve bereketlidirler&quot; şeklinde buyurmuştur. [9]</p>\n\n<p>\n	Cabir b. Abdullah Ensar&icirc; Resul-i Ekrem (s.a.a)&#39;den naklen ş&ouml;yle der: Resul-i Ekrem, &quot;İyi kadınlar, ş&ouml;yle olmalıdır.&quot; diye buyurdu:</p>\n\n<p>\n	1- Kendini iyi evl&acirc;tlar doğurmaya hazırlamalı.</p>\n\n<p>\n	2- Şefkatli olmalı.</p>\n\n<p>\n	3- Namus ve iffetini korumalı.</p>\n\n<p>\n	4- Akrabaları arasında saygıdeğer, muhterem bir zat olmalı.</p>\n\n<p>\n	5- Kocasına karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml; olmalı.</p>\n\n<p>\n	6- Kendini (yalnız) kocası i&ccedil;in s&uuml;sleyip (yalnız) ona sunmalı.</p>\n\n<p>\n	7- Kendini namahremlere karşı korumalı ve giyimine dikkat etmeli.</p>\n\n<p>\n	8- Kocasının s&ouml;z&uuml;ne itaatsizlik etmemeli.</p>\n\n<p>\n	9- Cinsel ilişkilerde kocasının isteğini yerine getirmeli.</p>\n\n<p>\n	10- Kocasına aşırı derecede (taparcasına) bağlı olmamalıdır. (Yani İsl&acirc;m&icirc; &ouml;l&ccedil;&uuml;ler dahilinde itaat etmelidir. İsl&acirc;m&#39;ın hil&acirc;fına olan davranışları da red etmesini bilmelidir). [10]</p>\n\n<p>\n	İmam Cafer Sadık (a.s) İbrahim Korhi&#39;ye hitaben ş&ouml;yle buyurmuşlardı:</p>\n\n<p>\n	Evlenmeye mecbur olduğunda se&ccedil;eceğin kızın &ouml;zellikleri ş&ouml;yle olmalıdır:</p>\n\n<p>\n	1- Asil bir aileden.</p>\n\n<p>\n	2- İyi ahl&acirc;klı.</p>\n\n<p>\n	3- &Ccedil;ocuk sahibi olmaya hazırlıklı.</p>\n\n<p>\n	4- Eşine d&uuml;nya ve ahiret işlerinde yardımcı olabilecek &ouml;zellikte olmasına dikkat et. &Ouml;yleyse g&uuml;zelliği olmayan, kocasına yardım etmeyen, kısır (&ccedil;ocuk doğuramayan), sesini y&uuml;kselten, başkalarının ayıbını g&ouml;zetleyen, eşinden beklentisi &ccedil;ok olup zor işleri kocasına y&uuml;kleyen kadınlardan sakın (onlarla evlenme). [11]</p>\n\n<p>\n	Bazı rivayetlere g&ouml;re de kadının g&uuml;zel kokması ve g&uuml;zel yemekler pişirebilmesi iyi sıfatlardan sayılmıştır.</p>\n\n<p>\n	Şimdiye kadar hadislerden, ayetlerden ve Ehlibeyt mektebinde pek y&uuml;ce yeri olan değerli ulemaların s&ouml;zlerinden iktibas yapacak olursak, kadında olması ve aranması gereken &ouml;zellik ve sıfatları ş&ouml;yle sıralamak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Dindar</p>\n\n<p>\n	2- İyi ahl&acirc;klı</p>\n\n<p>\n	3- G&uuml;zel</p>\n\n<p>\n	4- (Gerekmediği m&uuml;ddet&ccedil;e) evden fazla dışarıya &ccedil;ıkmayan, evdeki vazifeleriyle ilgilenen.</p>\n\n<p>\n	5- &Ccedil;ok konuşmayan (dedikodu, gevezelik, gıybet vb. şeylerden beri olan).</p>\n\n<p>\n	6- Kocasına (Allah&#39;a itaat ettiği m&uuml;ddet&ccedil;e) bağlı olup onun mutluluğu i&ccedil;in &ccedil;aba g&ouml;sterenler.</p>\n\n<p>\n	7- Eşinin namusuna (dolayısıyla kendi namusuna) karşı iffetli olanlar.</p>\n\n<p>\n	8- &Ccedil;arşı, pazar vb. yerler gibi erkeklerin yoğun olduğu kalabalık yerlerden &ccedil;ekinen, b&ouml;yle yerlerden herhangi bir yere gitmek kastıyla dahi olsa kalabalık yerlerden ge&ccedil;meyen, namahreme karşı İsl&acirc;m&icirc; tesett&uuml;re riayet edenler.</p>\n\n<p>\n	9- Yabancılara sesini duyurmaktan ka&ccedil;ınan, zorunlu olduğu h&acirc;lde sesinin tonunu değiştirerek (kalınca) konuşanlar.</p>\n\n<p>\n	10- Kocasının yanında dahi olsa yabancılarla alış veriş etmekten ka&ccedil;ınanlar.</p>\n\n<p>\n	11- Ailesi i&ccedil;in edindiği hedef ve fikirleri, kendisi i&ccedil;in edinmiş olduğu hedef ve fikirlere mukaddem kılanlar.</p>\n\n<p>\n	12- Temizliğe &ouml;zen g&ouml;sterenler.</p>\n\n<p>\n	13- Her an kendisini Allah i&ccedil;in kocasına adayanlar, onun i&ccedil;in hazır bulunanlar.</p>\n\n<p>\n	14- Kocasına karşı iyi bir eş, &ccedil;ocukları i&ccedil;in de &ouml;rnek bir &ouml;ğretmen olup, onlara y&ouml;nelik ağza alınmayacak l&acirc;ubali s&ouml;z ve hareketlerden ka&ccedil;ınanlar.</p>\n\n<p>\n	15- G&uuml;zellik ve &uuml;st&uuml;nl&uuml;klerinden dolayı kibirlenmeyenler.</p>\n\n<p>\n	16- G&uuml;zel sıfatları dolayısıyla kocalarına karşı &ouml;v&uuml;nmeyenler.</p>\n\n<p>\n	17- Eşinin yokluğunda onun i&ccedil;in hasret &ccedil;ekenler, varlığında, yokken duyduğu &uuml;z&uuml;nt&uuml;y&uuml; dile getirenler ve onun varlığıyla hasret giderenler.</p>\n\n<p>\n	18- Kocasına y&uuml;k veya başka bir deyimle ayak bağı olmayanlar.</p>\n\n<p>\n	19- Kocasının &ouml;l&uuml;m&uuml;nden d&ouml;rt ay on g&uuml;n ge&ccedil;meden s&uuml;slenmeyenler.</p>\n\n<p>\n	&nbsp;Resul-i Ekrem (s.a.a) son hususla ilgili olarak ş&ouml;yle buyurmuştur:Kadınların &ouml;len bir kimseye &uuml;&ccedil; g&uuml;nden fazla yas tutmaları caiz değildir. Yalnız kocalarının &ouml;l&uuml;m&uuml;nde d&ouml;rt ay, on g&uuml;n yas tutmalıdırlar. &nbsp;</p>\n\n<p>\n	Kadının g&uuml;zellik ve iyi sıfatlardan dolayı kocasına karşı &ouml;v&uuml;nmemesi ve kendini &uuml;st&uuml;n g&ouml;rmemesi hususunda şu ibret verici hik&acirc;yeye dikkat ediniz:</p>\n\n<p>\n	&nbsp;Arabistan&#39;ın kızgın &ccedil;&ouml;llerinden birinde ilerliyordum. B&uuml;y&uuml;k&ccedil;e bir &ccedil;adıra rastladım. İ&ccedil;erisinde &ccedil;ok g&uuml;zel bir kadın ve pek de &ccedil;irkin bir erkek vardı. Evli oldukları m&acirc;lumdu. Bir ara merak edip kadına; &quot;B&ouml;yle &ccedil;irkin bir erkekle evlenmeyi nasıl kabul ettiniz?&quot; diye sordum. &quot;Sus.&quot; dedi. &quot;&Ccedil;irkin dediğin bu insan, belki Allah katında bizden daha hayırlıdır; belki de y&uuml;ce Allah, onun sadece imanı ve iyiliğinden &ouml;t&uuml;r&uuml;, beni ona hediye etmiştir. Veyahut da ben, manev&icirc; y&ouml;nden Allah katında al&ccedil;ağımdır; dolayısıyla y&uuml;ce Allah akıbetimin hayırlı olması i&ccedil;in beni bu erkeğe nasip etmiş de olabilir. O h&acirc;lde, Allah&#39;ın hayrım i&ccedil;in rıza g&ouml;sterdiği bu zatı beğenmemek haddime mi d&uuml;şm&uuml;şt&uuml;r?&quot;</p>\n\n<h2>\n	&nbsp;K&ouml;t&uuml; Sıfatlı Kadınlar</h2>\n\n<p>\n	&nbsp;Ahlaklı ve dindar olmayıp ama zahirde &ccedil;ok g&uuml;zel olan kadın veya kızlar, genelde kendilerini beğenen, mağrur, eşinin s&ouml;z&uuml;n&uuml; kulak ardı eden, kocasına h&uuml;kmetmek isteyen ve her istediğini elde etmeyi ama&ccedil;layan, anlaşılması g&uuml;&ccedil; kimselerdir. Bu gibi tipler, aile i&ccedil;erisindeki kendi davranış ve hareketlerini beğenir, diğer aile fertlerininkileriyse k&uuml;&ccedil;&uuml;mser ve onları aşağılar. İşin k&ouml;t&uuml; tarafıysa b&ouml;yle kadınların, her t&uuml;rl&uuml; nefsani isteklere karşı boyun eğen, eğlence d&uuml;şk&uuml;n&uuml; kimseler oluşudur. G&uuml;zelliklerinin verdiği gurur ve kibirle kocalarının yokluğunda, akla gelmeyecek şeyler yapmaları m&uuml;mk&uuml;nd&uuml;r. Kocalarında bulamadıkları &ouml;zellikleri onlara kazandırmak yerine bunu, başka erkeklerde ararlar. Kendileri gibi d&uuml;nyayı sadece eğlence merkezi olarak bilen birini bulunca da iş pek k&ouml;t&uuml; sonu&ccedil;lar doğuracak kadar ciddiyet kazanır.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	K&ouml;t&uuml; kadınlar, kendi ailesi i&ccedil;inde sevilip sayılmayan, kocasına karşı al&ccedil;ak g&ouml;n&uuml;ll&uuml; olmayan, kısır olup &ccedil;ocuk doğuramayan (kabilelerden olan), kin g&uuml;den, g&uuml;nahlara aldırış etmeyen, kocasından ka&ccedil;an, eşinin gıyabında kendisini s&uuml;sleyen ve kocasına karşı itaatsizlik g&ouml;steren ve kocasından hi&ccedil;bir mazereti kabul etmeyen kadınlardır. [12]</p>\n\n<p>\n	&nbsp;Din&icirc; &ccedil;er&ccedil;eve dahilinde ahl&acirc;k &uuml;stadları kadınların altı &ouml;zelliği &uuml;zerinde durmuşlar ve bu &ouml;zelliklere sahip kadınlarla evlenmenin iyi ve hayırlı olmayacağı kanısına varmışlardır. Buna g&ouml;re sıralanan altı &ouml;zellik şunlardır.</p>\n\n<p>\n	1- Ennane, yani hasta olmadığı h&acirc;lde hasta hareketleri yaparak iş yapmayan kadınlar.</p>\n\n<p>\n	2- Mennane, yani kocasını ev işlerinde minnet edecek dereceye getiren kadınlar.</p>\n\n<p>\n	3- Hennane, yani dul olup ta yeni kocasının yanında eski kocasını daha &ccedil;ok anan, ona ve ondan olan &ccedil;ocuğuna daha fazla ilgi g&ouml;steren kadınlar.</p>\n\n<p>\n	4- Heddake, yani her g&ouml;rd&uuml;ğ&uuml;ne sahip olmak isteyip de eşini zor durumda bırakan kadınlar.</p>\n\n<p>\n	5- Berrake, yani bol s&uuml;slenip bol yemek yiyen ve yalnızlıktan hoşlanan kadınlar.</p>\n\n<p>\n	6- Şeddake, yani &ccedil;ok konuşan, geveze kadınlar.</p>\n\n<p>\n	&nbsp;Y&uuml;ce Allah&#39;ın Kur&#39;&acirc;n-ı Kerim&#39;de buyurduğu ayet gereğince, k&ouml;t&uuml; kadınlar iyi erkeklere ve k&ouml;t&uuml; erkeklerde iyi kadınlara layık değillerdir. Zira, toplum i&ccedil;erisinde k&ouml;t&uuml; şahsiyetler dışlandığı gibi, iyi bir toplumu en &uuml;st d&uuml;zeylere getirebilecek iyi fertlerin yanında bulunan şahıslar, ya onları kendi gibi edip kendilerine &ccedil;ekecekler ya da b&ouml;ylelikle toplumun gitgide gerilemesine ve hatta d&uuml;zensiz, yıkık bir ortamın meydana gelmesine vesile olacaklardır. Bu da hem toplum hem de toplumu oluşturan fertler i&ccedil;in pek b&uuml;y&uuml;k bir afet demektir. H&uuml;seyin b. Beşşar-i Vasit&icirc; İmam Rıza (a.s)&#39;dan ş&ouml;yle nakleder:</p>\n\n<p>\n	&nbsp;Bir mektup aracılığıyla İmam&#39;a; &quot;Ailem akrabalarımızdan k&ouml;t&uuml; ahl&acirc;klı birisiyle beni evlendirmek istiyor, bu konuda sizin fikriniz nedir?&quot; diye sordum. Hazret; &quot;Eğer k&ouml;t&uuml; ahl&acirc;klıysa onunla evlenme.&quot; diye cevap g&ouml;nderdi. [13</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Araplarca meşhur Esme&icirc; adlı şair bu konuda g&ouml;rd&uuml;ğ&uuml; bir olayı ş&ouml;yle anlatır:</p>\n\n<p>\n	Mekke&#39;de, sırtında yaşlı bir adam y&uuml;kl&uuml;, yabancı bir &ccedil;ehreyle karşılaştım. Ona; &quot;Sırtındaki senin baban mıdır yoksa b&uuml;y&uuml;k baban mı?&quot; diye sordum. Derin bir ah &ccedil;ekerek ş&ouml;yle cevap verdi: &quot;Ne babam, ne de b&uuml;y&uuml;k babamdır. Sırtımda g&ouml;rd&uuml;ğ&uuml;n şu zavallı benim oğlumdur.&quot; dedi. Şaşırdım, b&ouml;yle bir şeyin nasıl m&uuml;mk&uuml;n olabileceğini sordum. &quot;Oğlum, k&ouml;t&uuml; huylu ve rezil karısı y&uuml;z&uuml;nden bu duruma d&uuml;şt&uuml;.&quot; diye cevap verdi. [14]</p>\n\n<p>\n	Yukarıdaki olay her ne kadar inanılmaz g&ouml;r&uuml;lse de ger&ccedil;ektir. Zira ger&ccedil;ekten de dert ve keder insanın yaşlanmasında yer alan en &ouml;nemli etkenlerdendir.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) bu konuda ş&ouml;yle buyurmuştur:H&uuml;z&uuml;n ve keder yaşlılığın yarısını doğurur.</p>\n\n<p>\n	&nbsp;İşte bu vesileyle gen&ccedil;lere hitaben şunu s&ouml;ylememiz gerekecektir ki: Ş&uuml;phesiz insan hayatında pek m&uuml;him yeri olan eşi se&ccedil;erken, bunları da g&ouml;z &ouml;n&uuml;ne getiriniz. Aksi tak-dirde bu duruma d&uuml;şmemek insanın kendi elinde değildir.</p>\n\n<p>\n	İmam Sadık (a.s); &quot;M&uuml;minin en şiddetli ve vurucu d&uuml;şmanı k&ouml;t&uuml; eştir.&quot;&nbsp; diye buyurmuştur.[15]</p>\n\n<p>\n	İmam Ali (a.s) da bu konuda ş&ouml;yle buyurmuştur:En k&ouml;t&uuml; kadınlar, kocalarının cinsel isteklerine karşı itaatsizlik g&ouml;sterenlerdir. [16]</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) de bir keresinde halka y&ouml;nelik ş&ouml;yle buyurdu:&quot;Ey halk, &ccedil;&ouml;pl&uuml;ğe benzer yerlerde yeşeren kimselerden uzak durun.&quot; Sonra halk, &quot;&Ccedil;&ouml;pl&uuml;kte yeşeren kimlerdir?&quot; diye sorunca da; &quot;Onlar k&ouml;t&uuml; ailelerde yetiştirilen g&uuml;zel kızlardır.&quot; şeklinde cevap verdiler. [17]</p>\n\n<p>\n	&nbsp;Ehlibeyt&#39;ten elimize ulaşan hadislerden, cahil kadınlarla evlenmenin iyi olmadığı anlaşılmaktadır. Bu konuda İmam Cafer Sadık (a.s) Hz. Ali (a.s)&#39;dan ş&ouml;yle nakletmiştir:Cahil eşlerle evlenmeyiniz. Zira onunla edilen sohbet bela, ondan olan &ccedil;ocuksa hayırsızdır.&quot; [18]</p>\n\n<p>\n	&nbsp;Şimdiye kadar okuduğunuz t&uuml;m bu sıfatlar, kadının ruhuna yerleşen sıfatlardan kaynaklanır. İnsanların bu t&uuml;r hareket ve eylemlerinin kaynağı, ruhsal niteliklerdir.</p>\n\n<p>\n	&nbsp;K&ouml;t&uuml; ruh&icirc; sıfatlardan biri de aşırı kıskan&ccedil;lıktır. Kıskan&ccedil;lık duygusu her insanda vardır. Yani doğaldır. Ancak bir de her insanda olmayan, haset ve kin cinsine ka&ccedil;an bir t&uuml;r kıskan&ccedil;lık vardır. İşte insanda olmaması gerekende bu t&uuml;r kıskan&ccedil;lıktır. Bir yuvanın huzur ve rahatlığı i&ccedil;in huzur bozucu bu &ouml;zelliğin orada doğuşu bir nevi afet veya beladır. Bu &ouml;zellik, insanı b&uuml;y&uuml;k g&uuml;nahlara iten etkenlerin başında gelir.</p>\n\n<p>\n	-------------------------------------------------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Furu-u Kafi, c.5, s.327.</p>\n\n<p>\n	&nbsp;[2]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l: 1, b:8, h:.3.</p>\n\n<p>\n	&nbsp;[3]- Furu-u Kafi, c.5, s.385.</p>\n\n<p>\n	&nbsp;[4]- Bihar&#39;ul-Envar, c.100, Ebvab&#39;un-Nik&acirc;h,b:2, h:38, s.237.</p>\n\n<p>\n	&nbsp;[5]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l:1, b:9, h:1.</p>\n\n<p>\n	&nbsp;[6]- M&uuml;stedrek&#39;ul-Vesail&#39;uş-Şia, c.14, s.172.</p>\n\n<p>\n	&nbsp;[7]- Urvet&#39;ul-Vuska, c.2, s.199, tercemesi.</p>\n\n<p>\n	&nbsp;[8]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l: 1, b:21.</p>\n\n<p>\n	&nbsp;[9]- Furu-u K&acirc;fi: c.5, s.335.</p>\n\n<p>\n	&nbsp;[10]- Furu-u K&acirc;fi: c.5, s.324 ve Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l: 1, b: 6, h: 2.</p>\n\n<p>\n	&nbsp;[11]- Furu-u K&acirc;fi, c.5, s.323.</p>\n\n<p>\n	[12]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l:1, b:7, h:1.</p>\n\n<p>\n	&nbsp;[13]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l:1, b: 30, h: 1.</p>\n\n<p>\n	&nbsp;[14]- G&uuml;lzar-ı Necef&icirc;, s.23.</p>\n\n<p>\n	&nbsp;[15]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l:1, b: 4, h:4.</p>\n\n<p>\n	&nbsp;[16]- Gurar&#39;ul-Hikem, s. 433.</p>\n\n<p>\n	&nbsp;[17]- Vesail&#39;uş-Şia, Kitab&#39;un-Nik&acirc;h, b&ouml;l: 1, b:7, h: 7.</p>\n\n<p>\n	&nbsp;[18]- Urvet&#39;ul-Vuska, c.2, s.799.</p>','İyi Ve Kötü Kadınlar','','publish','closed','open','','iyi-ve-kotu-kadinlar','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3140',0,'post','',0),(3141,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Eşinizi eleştirirken kıyametlerin kopmasından mı korkuyorsunuz?</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Erkekleri eleştirirken.</h2>\n\n<p>\n	&nbsp;1- Rahatsız olduğunuz konuyu &ouml;nce kağıt &uuml;zerine yazın, bu şekilde s&ouml;ylemek istediğiniz olumsuzluktaki kendi rol&uuml;n&uuml;z&uuml; daha iyi g&ouml;rebildiğiniz gibi yazdığınız esnada biraz rahatlayacaksınız veya en azından neyi s&ouml;ylemek istediğinizi daha iyi bileceksiniz.</p>\n\n<p>\n	&nbsp;2- Kendinizi eşinizin yerine koyun, bu şekilde onun sorunlarını daha iyi anlayabilirsiniz.</p>\n\n<p>\n	&nbsp;3- Elinizden geldiğince eşinizle konuşmak istediğiniz konuyu daha &ouml;nce başkalarıyla konuşmayın.</p>\n\n<p>\n	&nbsp;4- Konuşmanızın başında, bir anlaşmaya varmak i&ccedil;in konuştuğunuzu s&ouml;yleyin.</p>\n\n<p>\n	&nbsp;5- Bunun bir yanlış anlaşılma olabileceğini ve sadece anlaşmak i&ccedil;in konuştuğunuzu konuşmadan &ouml;nce belirtin.</p>\n\n<p>\n	&nbsp;6- Konuşmanızın &ccedil;ok soğuk olmaması i&ccedil;in onun olumlu birka&ccedil; y&ouml;n&uuml;nden bahsedebilirsiniz.</p>\n\n<p>\n	&nbsp;7- Acı s&ouml;zlerle eşinizi rahatsız etmek yerine, alaycı c&uuml;mlelerle onu incitmek yerine arkadaş&ccedil;a ve sevgi dolu bir dille onunla konuşun.</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kadınları eleştirirken.</h2>\n\n<p>\n	&nbsp;1- Konuyu dile getirmeden &ouml;nce mutlaka yazın, bu şekilde kendi hatalarınızı daha iyi anlayabilirsiniz.</p>\n\n<p>\n	2- Kesinlikle onu başka kadınlarla karşılaştırmayın, başka kadınların iyi y&ouml;nlerinden bahsetmeyin. İlla da onu birisiyle karşılaştırmak istiyorsanız, kendisiyle karşılaştırın, iyi hallerini hatalı halleriyle karşılaştırabilirsiniz.</p>\n\n<p>\n	&nbsp;3- K&uuml;&ccedil;&uuml;k sorunlardan başlayın. Hatasını anladığı zaman, onu &ouml;z&uuml;r dilemek zorunda bırakmayın.</p>\n\n<p>\n	&nbsp;4- Evdeki işleri dışarıdaki işler kadar &ouml;nemseyin. Onun evde yaptığı işler sizin dışarıda yaptıklarınızdan daha &ouml;nemsiz değildir, onu yaptığı işlerden dolayı &ouml;d&uuml;llendirin.</p>\n\n<p>\n	&nbsp;5- İnatlaşmayın.</p>\n\n<p>\n	&nbsp;6- Kelimeleri nasıl kullandığınıza dikkat edin. Kadınlar, kelimelerin arkasında gizlenenleri g&ouml;rebilirler.</p>\n\n<p>\n	&nbsp;7- Kadınların &ccedil;ok soru sormasını onların farklı algılama şekillerine yorun sizi sorgulamak istediklerine değil.</p>\n\n<p>\n	&nbsp;8- Bir sorunu &ccedil;&ouml;zd&uuml;ğ&uuml;n&uuml;zde bunu mutlaka kutlayın, bir hediye alarak, bir g&uuml;l alarak ya da bildiğiniz herhangi bir yolla bunu kutlayın.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eleştiriler, size sunulan birer değerli hediyelerdir, onları &ccedil;&ouml;pe atmayın.</p>','Eşinizi Eleştirirken','','publish','closed','open','','esinizi-elestirirken','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3141',0,'post','',0),(3142,1,'2020-05-08 13:18:53','2020-05-08 10:18:53','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&Ccedil;ok değerli Mecme&rsquo;ul Beyan tefsirinde[1] ş&ouml;yle yer almıştır: Esma bint-i &Uuml;meys, değerli eşi Cafer b. Ebi Talib&rsquo;le il&acirc;hi ve salt dini korumak i&ccedil;in yaptıkları hicretten geri d&ouml;nd&uuml;klerinde Peygamber&rsquo;in eşlerini g&ouml;rmeye gitti ve onlara ş&ouml;yle dedi: &ldquo;Kur&rsquo;&acirc;n&rsquo;da kadınlar hakkında bir ayet var mıdır? &rdquo; Onlar, &ldquo;Hayır&rdquo; dediler. B&ouml;ylece Esma hemen Allah Resul&uuml;&rsquo;ne koştu ve ş&ouml;yle arz etti: &ldquo;Kadınlar &uuml;mitsizlik ve ziyan i&ccedil;indedirler.&rdquo; Peygamber, &ldquo;Hangi a&ccedil;ıdan? &rdquo; O ş&ouml;yle arz etti: &ldquo;Erkekler hayırla anıldığı gibi kadınlar anılmamıştır. Bunun &uuml;zerine merhamet sahibi olan Allah şu ayeti nazil buyurdu: &ldquo;Doğrusu erkek ve kadın M&uuml;sl&uuml;manlar, erkek ve kadın m&uuml;minler, boyun eğen erkekler ve kadınlar; doğru s&ouml;zl&uuml; erkekler ve kadınlar, sabırlı erkekler ve kadınlar, g&ouml;n&uuml;lden bağlanan erkekler ve kadınlar, sadaka veren erkekler ve kadınlar, oru&ccedil; tutan erkekler ve kadınlar, iffetlerini koruyan erkekler ve kadınlar, Allah&rsquo;ı &ccedil;ok anan erkekler ve kadınlar, işte Allah bunların hepsine mağfiret ve b&uuml;y&uuml;k ecir hazırlamıştır.&rdquo; [2] Bu ayet-i şerife de a&ccedil;ık bir şekilde yer aldığı &uuml;zere kadınlar da erkekler gibi manevi ve melekuti on y&uuml;ce makama ulaşabilirler ve bu yolla Hakk&rsquo;ın mağfiretini ve uhrevi b&uuml;y&uuml;k m&uuml;k&acirc;fatı elde edebilirler. O makamlar şunlardır: 1- İsl&acirc;m makamı, 2- İman makamı, 3- İtaat makamı, 4- Doğruluk makamı, 5- B&uuml;t&uuml;n olaylar karşısında sabır ve istikamet makamı, 6- Hakk&rsquo;ın cezasından ve azametinden korku makamı, 7- &Uuml;r&uuml;n&uuml; sadaka olan y&uuml;celik ve c&ouml;mertlik makamı, 8- Oru&ccedil; makamı, 9- Nefsini kontrol etmek ve şehvetlerine malik olmak makamı, 10- Hakk&rsquo;ı zikir ve hatırlama makamı.</p>\n\n<p>\n	&nbsp;Esma bint-i Yezit-i Ensari Allah Resul&uuml;&rsquo;n&uuml;n huzuruna vardı. Peygamber ashaptan bir grup ashapla oturmuş bulunuyordu. Esma ş&ouml;yle arz etti: &ldquo;Annem babam sana feda olsun! Ben kadınların temsilcisi olarak sana gelmiş bulunmaktayım. Canım sana feda olsun! Bil ki, doğu ve batıda bulunan her kadın bu inan&ccedil; &uuml;zeredir ve benimle aynı g&ouml;r&uuml;ş&uuml; taşımaktadır. Allah seni b&uuml;t&uuml;n kadın ver erkeklere risaletle g&ouml;nderdi. Biz de sana ve Hz. Hakk&rsquo;a iman ettik. Ama t&uuml;r olarak kadınlar olduk&ccedil;a sınırlı, evin i&ccedil;inde mahpusturlar. Bir&ccedil;ok eksiklikleri vardır. Erkeklerin şehvetlerini tatmin hususunda teslimiyet i&ccedil;indedirler. Uzun bir m&uuml;ddet &ccedil;ocuğa hamile kalmaktadırlar. Ama siz erkekler cuma ve cemaat namazına gidiyor, hastaları ziyaret ediyor, cenazelerin teşyii merasimine katılıyorsunuz. Defalarca hac ziyaretine gidiyor, hepsinden de &ouml;nemlisi Allah yolunda cihat etmekle kadınlar &uuml;zerinde &uuml;st&uuml;nl&uuml;k sahibisiniz. Erkekler, hac, umre veya sınırları korumaya gitmektedir. Biz kadınlar ise erkeklerin malını koruyor, elbiselerini dikiyor ve &ccedil;ocuklarını terbiye ediyoruz. Biz hangi m&uuml;k&acirc;fat, ecir, nasip ve menfaat hususunda erkeklerle ortak durumdayız? &rdquo;</p>\n\n<p>\n	&nbsp;Allah Resul&uuml; dostlarına bakarak ş&ouml;yle buyurdu: &ldquo;Din hususlarında bu kadının s&ouml;z&uuml;nden daha g&uuml;zel bir s&ouml;z işittiniz mi? &rdquo; Onlar ş&ouml;yle dediler: &ldquo;Kadının b&ouml;yle bir ger&ccedil;eklere ulaşacağını asla d&uuml;ş&uuml;nm&uuml;yorduk.&rdquo; Peygamber (s.a.a) Esma&rsquo;ya d&ouml;nerek ş&ouml;yle buyurdu: &ldquo;Git ve b&uuml;t&uuml;n kadınlara da haber ver ki kocasına iyi eşlik etmek, eşinin rızayet ve hoşnutluğunu talep etmek ve doğru bir hayat işlerinde eşiyle uyum i&ccedil;inde olmak, b&uuml;t&uuml;n o amellerden erkeklere nasip olan paylara denktir.&rdquo; Kadın Peygamber&rsquo;in meclisinden &ccedil;ıkınca sevincinden &ldquo;Allah-u Ekber! La il&acirc;he illallah&rdquo; diyordu.&rdquo; [3] [4]</p>\n\n<p>\n	&nbsp;Sekizinci İmam da babalarından, onlar da Allah Resul&uuml;&rsquo;nden ş&ouml;yle buyurduğunu rivayet etmişlerdir: &ldquo;Allah nezdinde m&uuml;minin &ouml;rneği mukarreb meleğin &ouml;rneğidir. Ş&uuml;phesiz aziz ve celil olan Allah nezdinde m&uuml;min, melekten daha y&uuml;cedir. Allah nezdinde t&ouml;vbe eden kadın ve erkek m&uuml;minden daha sevimli bir şey yoktur.&rdquo;</p>\n\n<p>\n	-----------------------------------------------------------</p>\n\n<p>\n	[1]- Mecme&rsquo;ul Beyan, c. 8, s. 358</p>\n\n<p>\n	[2]- Ahz&acirc;b, 35</p>\n\n<p>\n	[3]- Lail&acirc;he illallah kelimesini s&ouml;ylemek</p>\n\n<p>\n	[4]- Mizan&rsquo;ul-Hikmet, c. 9, s. 96</p>','Vahiy Mantığında Kadın','','publish','closed','open','','vahiy-mantiginda-kadin','','','2020-05-08 13:18:53','2020-05-08 10:18:53','',0,'http://islamex.com/?p=3142',0,'post','',0),(3143,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Hidayet kitabı, saadet kaynağı, şahsiyet terbiye eden, insanlar i&ccedil;in d&uuml;nya ve ahiret haberini getiren Allah&rsquo;ın kitabı Kur&rsquo;&acirc;n bir ayette kadının mahremlerini a&ccedil;ık&ccedil;a saymaktadır.</p>\n\n<p>\n	&nbsp;B&ouml;ylece kadın kimler karşısında &ouml;zg&uuml;r ve kimler karşısında da g&uuml;zellik ve ziynetini &ouml;rtmesinin gerektiğini bilecektir:</p>\n\n<p>\n	&nbsp;&ldquo;S&uuml;slerini, kendiliğinden g&ouml;r&uuml;nen kısmı m&uuml;stesna, a&ccedil;masınlar. Baş&ouml;rt&uuml;lerini yakalarının &uuml;zerine salsınlar. S&uuml;slerini kocaları veya babaları ve kayınpederleri veya oğulları veya kocalarının oğulları veya kardeşleri veya erkek kardeşlerinin oğulları veya kız kardeşlerinin oğulları veya M&uuml;sl&uuml;man kadınları veya cariyeleri veya erkekliği kalmamış hizmet&ccedil;iler, ya da kadınların mahrem yerlerini hen&uuml;z anlamayan &ccedil;ocuklardan başkasına g&ouml;stermesinler. Gizledikleri s&uuml;slerin bilinmesi i&ccedil;in ayaklarını yere vurmasınlar. Ey iman edenler! Hep birden Allah&rsquo;a t&ouml;vbe ediniz ki kurtuluşa eresiniz.&rdquo; [ N&ucirc;r, 31]</p>\n\n<p>\n	&nbsp;M&uuml;sl&uuml;man kadınlar ve Hz. Muhammed&rsquo;in (s.a.a) &uuml;mmetinin kızları, d&uuml;nya ve ahiret hayırları i&ccedil;in Allah-u Te&acirc;l&acirc;&rsquo;nın hikmet dolu emirlerine teslim olmalıdırlar.</p>\n\n<p>\n	&nbsp;Gayretli erkekler ve y&uuml;ce gen&ccedil;ler de namuslarını, İsl&acirc;mi &ouml;rt&uuml;y&uuml; ve Kur&rsquo;&acirc;n-i hicapları heva ve hevesine d&uuml;şk&uuml;n kimselerin tacizinden korumalıdırlar. Bırakın eşleriniz sizin eşleriniz olsun; herkes onun g&uuml;zelliğinden, cemalinden, ziynetinden ve bedeninden lezzet almasın, bu gayret, mertlik, ahl&acirc;k, şeref, vicdan ve m&uuml;r&uuml;vvete de aykırı bir şeydir.&ldquo;Sana ne iyilik gelirse Allah&rsquo;tandır; sana ne k&ouml;t&uuml;l&uuml;k dokunursa&nbsp; kendindendir.&rdquo; (Nisa/79)</p>','Kur’ân Açısından Kadının Mahremleri','','publish','closed','open','','kuran-acisindan-kadinin-mahremleri','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3143',0,'post','',0),(3144,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp; Allah ve dine y&ouml;nelişin fıtri bir k&ouml;keni olup insanın i&ccedil;inden kaynaklanmaktadır. Allah Te&acirc;la Kur&#39;an&#39;da ş&ouml;yle buyuruyor: &quot;O halde, y&uuml;z&uuml;n&uuml; doğru olarak dine, Allah&#39;ın o fıtratına &ccedil;evir ki, O, insanları onun &uuml;zerine yaratmıştır.&quot;[1]<br />\n	Her &ccedil;ocuk fıtratı gereği Allah&#39;a tapar, ancak bazen dış etkenlerin etkisiyle fıtratı bozulabilir ve doğru yoldan sapabilir.</p>\n\n<p>\n	&nbsp;Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &quot;B&uuml;t&uuml;n &ccedil;ocuklar, eğer anne ve babaları, onları Yahudiliğe veya Hıristiyanlığa doğru &ccedil;ekmezlerse, ilahi bir fıtratla d&uuml;nyaya gelir ve gelişirler.&quot;[2]</p>\n\n<p>\n	&nbsp;&Ccedil;ocuğun, fıtratında gizli olan inan&ccedil;ların yavaş yavaş ortaya &ccedil;ıkması ve daha da gelişip kamilleşmesi i&ccedil;in, &ccedil;ocuğa m&uuml;nasip bir ortam yaratmak anne ve babanın g&ouml;revidir. &Ccedil;ocuk, tabiatı gereğince k&uuml;&ccedil;&uuml;kl&uuml;kten beri isteklerini yerine getirebilecek olağan&uuml;st&uuml; bir g&uuml;&ccedil; ve kudrete ilgi duyar. Fakat onun anlayışı, merkezleşen ilgisini a&ccedil;ıklayabilecek kadar gelişmemiştir. Ama, yavaş yavaş a&ccedil;ığa &ccedil;ıkar ve canlanmaya başlar. Normalde dindar bir ailede yaşayan bir &ccedil;ocuk, &quot;neden&#39;ler yaşı&quot; diye adlandırılan d&ouml;rt yaşlarından itibaren Allah&#39;a y&ouml;nelmeye başlar ve ara-sıra Allah&#39;ın adını s&ouml;yler. Soru ve konuşmalarından, fıtratının canlandığı ve bu konuda bilgilerini genişletmek isteği anlaşılır. G&uuml;neşi kim yarattı? Ayı ve yıldızları kim yarattı? Acaba Allah beni seviyor mu? Acaba Allah tatlılığı seviyor mu? Bize kim yağmur indiriyor? Babamı kim yaratmış? Allah bizim s&ouml;zlerimizi işitiyor mu? Allah&#39;la telefonla konuşulabilir mi? Allah nerede? Nasıl bir şekli var? Allah g&ouml;ky&uuml;z&uuml;nde midir?</p>\n\n<p>\n	&nbsp;D&ouml;rt yaşından &ccedil;ocukların bu gibi y&uuml;zlerce soruları başlar. Sorulardan, onların Allah&#39;a tapma fıtratının uyandığı ve bilgilerini tamamlamak istedikleri anlaşılır.K&uuml;&ccedil;&uuml;k &ccedil;ocuğun, Allah hakkında ne gibi bir tasavvuru olduğu pek a&ccedil;ık değildir. Belki de, Allah&#39;ın, babası gibi, ama biraz daha b&uuml;y&uuml;k, daha g&uuml;&ccedil;l&uuml; ve daha zengin olduğunu d&uuml;ş&uuml;nmektedir. &Ccedil;ocuğun anlayışı geliştik&ccedil;e Allah&#39;ı daha iyi tanır. Anne ve babanın konu hakkında b&uuml;y&uuml;k bir sorumluluğu vardır. Onlar, &ccedil;ocuklarının inan&ccedil;larının daha da kuvvetlenmesi i&ccedil;in, onlara yardım edebilirler. Eğer bu konuda kusur ederlerse kıyamette sorumlu olacak ve bu konuda sorgulanacaklardır. Anne ve baba, &ccedil;ocuğun b&uuml;t&uuml;n sorularını, neden ve niyelerini cevaplandırmaları gerekir. Aksi durumda, &ccedil;ocuğun araştırma ve merak ruhu s&ouml;nebilir. Onların sorularına cevap vermek de kolay bir iş değildir. Cevapların doğru, kısa ve &ccedil;ocuğun kavrayabileceği bir şekilde olması gerekir. &Ccedil;ocuğun zihni ve anlayışı geliştik&ccedil;e, cevapların da ona g&ouml;re derin olması gerekir. Bu iş ise, her anne ve babanın &uuml;stesinden gelebileceği bir şey değildir. &Ouml;nceden kendilerini hazırlamış olmaları gerekir. Ağır ve yorucu konular s&ouml;ylemekten mutlaka ka&ccedil;ınmaları gerekir. &Ccedil;&uuml;nk&uuml;, bu konuların faydası olmadığı gibi, &ccedil;ocukların bıkmasına da neden olur. K&uuml;&ccedil;&uuml;k &ccedil;ocuğun, zor konuları anlamaya hazırlığı yoktur. Dini &ouml;ğretilerin, &ccedil;ok tabii bir şekilde ve &ccedil;ocuğun anlayışına, zekasına g&ouml;re olması gerekir.</p>\n\n<p>\n	&nbsp; İmam Sadık (a.s) buyuruyor ki: &quot;&Ccedil;ocuğa &uuml;&ccedil; yaşındayken &quot;Lailahe illellah&quot; demesini &ouml;ğretin. Sonra onu &uuml;&ccedil; yıl yedi ay yirmi g&uuml;nl&uuml;k olana kadar bırakın. Sonra ona &quot;Muhammedun Resulullah&quot;ı &ouml;ğretin. Daha sonra onu bırakın d&ouml;rt yaşına yetişsin ve d&ouml;rt yaşında ona Muhammed&#39;e (s.a.a) salavat g&ouml;ndermesini &ouml;ğretin.[3]Kısa ve kolay dini şiirleri, &ouml;zellikle marşları ezberlemek &ccedil;ocuklar i&ccedil;in faydalı ve zevklidir. Aynı şekilde, yavaş yavaş n&uuml;buvvet ve imamet hakkında da &ccedil;ocukla konuşmak gerekir. &Ouml;ncelikle Hz. Muhammed&#39;i (s.a.a) ona peygamber olarak tanıtmak gerekir. Sonra yavaş yavaş Resulullah&#39;ın (s.a.a) sıfatlarını ve &ouml;zelliklerini ve peygamberliğin şartlarını ona anlatmalıdır. Nihayet, genel peygamberlik, peygamberliğin gerekliliği ve şartlarını ona a&ccedil;ıklamak gerekir. Aynı şekilde, imameti de anlatmak gerekir.</p>\n\n<p>\n	&nbsp;Ama kıyameti anlamak i&ccedil;in &ccedil;ocuğun zihni, başka meseleleri anlamaktan daha ge&ccedil; hazırlık kazanır. K&uuml;&ccedil;&uuml;k &ccedil;ocuk, &ouml;l&uuml;m&uuml;n manasını iyice anlayamaz. Belki de kendisinin, annesinin ve babasının her zaman yaşayacaklarını hayal eder. Belki de &ouml;l&uuml;m&uuml;, uzun bir yoluculuğa benzetmektedir. &Ouml;l&uuml;m&uuml;n ne olduğu &ccedil;ocuğun ilgisini &ccedil;ekmedik&ccedil;e, bu konudan ona bahsetmek gerekli değildir ve hatta uygun da değildir. Ama bazen, bazı olayların vuku bulması sonucu &ouml;l&uuml;m&uuml;n ne olduğu &ccedil;ocuğun ilgisini &ccedil;eker ve anne ve baba bu hakikati &ccedil;ocuğa a&ccedil;ıklamak zorunda kalır. Akrabalardan, dost veya tanıdıklardan birisinin &ouml;l&uuml;m&uuml;n&uuml;n, &ccedil;ocuğun zihninde &ouml;l&uuml;m&uuml;n ne olduğu sorusunu uyandırabilir. Anne ve babasından, &quot;b&uuml;y&uuml;kbaba nereye gitti, ne oldu?&quot; gibi sorular sorması m&uuml;mk&uuml;nd&uuml;r. Burada, hakikati doğrudan doğruya &ccedil;ocuğa anlatmak gerekir. Olayın kapatılması ve yalan konuşmak uygun değildir; &ccedil;ocuğa bu şekilde cevap verilebilir: B&uuml;y&uuml;kbaba &ouml;ld&uuml;, artık nefes almıyor, yemek yemiyor ve hareket etmiyor. O, ahiret diyarına g&ouml;&ccedil;t&uuml;. Allah&#39;ın, ahiret diye başka bir d&uuml;nyası da var. &Ouml;len herkes, o d&uuml;nyaya gider. Eğer iyi biri olursa, cennette mutlu ve şen bir hayat yaşar ve eğer k&ouml;t&uuml; birisi olursa cehenneme gider.</p>\n\n<p>\n	&nbsp;Ahireti anlamaya hazırlanması i&ccedil;in yavaş yavaş bu d&uuml;nyadan &ouml;b&uuml;r d&uuml;nyaya g&ouml;&ccedil;mekten ibaret olan &ouml;l&uuml;m&uuml;, cenneti, cehennemi, hesabı ve kıyameti &ccedil;ocuğa a&ccedil;ıklamak gerekir. Cevapların olduk&ccedil;a kısa ve &ccedil;ocuğun anlayabileceği şekilde olması, alışılmayan ve zor konulara değinmekten ka&ccedil;ınılması gerekir.</p>\n\n<p>\n	Anne ve baba bu şekilde, &ccedil;ocuklarının inancı i&ccedil;in temel atabilirler. Ama bu programın takip edilmesi ve ilkokul, orta okul, lise ve hatta &uuml;niversitede de devam ettirilmesi gerekir. B&ouml;yle bir program hazırlayacak olan ve gerekli imkanları &ccedil;ocuklarına sağlaması gereken anne ve babadır.</p>\n\n<p>\n	---------------------------------------------</p>\n\n<p>\n	[1]- Rum, 30.</p>\n\n<p>\n	[2]- Bihar-ul Envar, c.3, s.281.</p>\n\n<p>\n	[3]- Mekarim-ul Ahlak, c.1, s.254.</p>\n\n<p>\n	&nbsp;</p>','Çocuk ve Dini İnançlar','','publish','closed','open','','cocuk-ve-dini-inanclar','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3144',0,'post','',0),(3145,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<h3>\n	&ldquo;Allah&rsquo;tan başka kim su &uuml;zerine resim yapabildi&rdquo; &ldquo;Şeyh SADİ&rdquo;</h3>\n\n<p>\n	&nbsp;İnsanı tanımaya, anlama, anlamlandırmaya ve ifade etmeye y&ouml;nelik t&uuml;m tespitler, s&ouml;ylemler ve metotlar daima biraz eksik olacaktır. Hayatı algılayışımız, zevklerimiz, ten renklerimiz, yetiştiğimiz &ccedil;evre ve fıtri yapımız; olayları anlama ve kendimizi ifade şeklimize de damgasını vurarak bizi biz yapacaktır. Allah&rsquo;ın emaneti &ccedil;ocuklarımız da tıpkı bizler gibi bu etkilerin yansımasıyla kendileri olma yoluna yavaş yavaş adım atacaklardır. Sevgili Peygamberimiz :&ldquo;Sevgi verasetle kazanılır&rdquo; buyurur ve bize sorumluluklarımızı bir kez daha hatırlatır.</p>\n\n<p>\n	&nbsp;İslam &acirc;limleri &ccedil;ocuk eğitimine sanıldığının aksine, &ccedil;ocuğun doğumuyla birlikte değil; bu işin &ouml;nemini vurgulama amacıyla &ldquo;eş se&ccedil;iminden&rdquo; başlarlar. Salih bir babayla saliha bir annenin &ccedil;ocuk eğitimindeki etkisi g&ouml;z ardı edilmemelidir. Daha &ccedil;ocuk d&uuml;nyaya gelmeden yapılan dualar, niyetler, aile huzuru, Rabb&rsquo;imizin rızasının g&ouml;zetildiği ve prensiplerinin uygulandığı bir ortamda yetişen &ccedil;ocuk, daha yanlışsız bir birey olarak hayata adım atacaktır. &ldquo;Dedenin yediği ekşi elmadan torunun dişleri kamaşırmış&rdquo;,d&uuml;sturundan yola &ccedil;ıkarak &ouml;nce kendi eksiklerimizi tamamlamalı, yanlışlarımızı d&uuml;zeltmeli ve &ccedil;ıkacağımız bu yolculuğa ilk adımlarımızı atmalıyız.</p>\n\n<p>\n	&nbsp;&Ccedil;ocuğun kişilik oluşumunda ve manevi değerlerin verilmesinde farklı eğitim y&ouml;ntemleri uygulanmaktadır. Bunları &uuml;&ccedil; grupta ele alacak olursak:1.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; K&ouml;t&uuml;mser eğitim y&ouml;ntemi: &Ccedil;ocuğa eğitimin gerek yanlış y&ouml;ntemlerle sunulması, gerek fıtri yapısıyla ilgili ihtiya&ccedil;larını yeterince algılamayıp hemen kalıplara sokarak &lsquo;zaten bu teyzesine veya amcasına &ccedil;ekmiş&rsquo; deyip kestirip atmak. Yani kurdun yavrusu kurt olur anlayışıyla hareket edilen eğitim y&ouml;ntemi.</p>\n\n<p>\n	2.İyimser eğitim y&ouml;ntemi: Hamur nasıl şekil alırsa &ccedil;ocukta &ouml;yle şekil alır. Veya bir başka deyişle &ccedil;ocuk zihni boş bir tablo gibidir ne &ccedil;izersen o olur anlayışıyla tamamen kişilik oluşumunun eğitimle şekil alacağını d&uuml;ş&uuml;nen eğitim y&ouml;ntemi.</p>\n\n<p>\n	3.Mutedil g&ouml;r&uuml;ş: Ne iyimserler gibi, terbiyenin mutlak olduğu; nede k&ouml;t&uuml;mserler gibi &ldquo;&ccedil;ocuk neyse odur&rdquo; fikrini savunmuşlardır. Mutedil g&ouml;r&uuml;ş&uuml;n temsilcilerinden biri olan Gazali: &ldquo;&Ccedil;ocuk cevheri icabı hayır ve şerri kabul edebilecek kabiliyette yaratılmıştır&rdquo; g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ne s&uuml;rm&uuml;şt&uuml;r. Gazali, terbiye ve eğitim boyutunu g&ouml;z ardı etmez ve sırf mizacın &ccedil;ocuğun kişiliğinin oluşumunda etkili olmadığını savunur.</p>\n\n<p>\n	&nbsp;Eğitimin ve terbiyenin insan kişiliği &uuml;zerinde etkisinin yanı sıra, insanın yaratılışından getirdiği &ouml;zelliklerin yansımalarını taşıdığını g&ouml;steren Peygamber Efendimizin şu hadis-i şerifi olduk&ccedil;a dikkat &ccedil;ekicidir: &ldquo;Herkes ne i&ccedil;in yaratıldıysa onu işler (ona o kolay kılınmıştır)&rdquo; buyuruyor.</p>\n\n<p>\n	&nbsp;&Ccedil;ocuk terbiyesinde sadece bir y&ouml;ntem, tek bir re&ccedil;ete yoktur. &Ccedil;ocuğun mizacı, kalıtımsal eğilimler, &ccedil;evre, eğitim, &ccedil;ocuğun dini algılayışına ve kişilik gelişimine ışık tutar. Yetişkinlerin dini algılayışları, şekillendirmeleri ve sorgulamaları &lsquo;akıl&rsquo; ile olurken; &ccedil;ocuklar &lsquo;duyguları ve hisleriyle&rsquo; algılarlar. Manevi değerlerin alt yapısı her ne kadar fıtri olsa da&nbsp; şekil kazanması ve kişiliğe yerleşmesi terbiye, aile, ve &ccedil;evre &uuml;&ccedil;geninden ge&ccedil;er. &Ccedil;ocuğun eğitim s&uuml;reci okul sıralarıyla başlamaz. Anne karnındayken damak tadı oluşan, sesleri algılayabilen, annenin mutlu veya mutsuz olduğunu hissedebilen bebeğin yapılan diğer g&uuml;zel ve &ccedil;irkin şeyleri algılamadığını d&uuml;ş&uuml;nmek bir yanılgıdır.&Ccedil;ocuk yetiştirmek meşakkatli, bir o kadar da sabır isteyen bir uğraştır. &Ccedil;&uuml;nk&uuml; hepimiz birer emanet&ccedil;iyiz. Ve bizlere Rabb&rsquo;in rahmet nazarıyla baktığı ve yarattığı bir emanete, yapması gereken sorumlulukları ve hayatın anlamını sabırla zihnine nakşetme g&ouml;revi verilmiştir.</p>\n\n<p>\n	&Ccedil;ocuğa manevi ve dini eğitimin verilmesi kabaca ş&ouml;yle sınıflandırılmıştır:</p>\n\n<p>\n	0-6 yaş d&ouml;nemi &ldquo;Telkin&rdquo;</p>\n\n<p>\n	7-10 yaş d&ouml;nemi &ldquo;Teşvik&rdquo;</p>\n\n<p>\n	10-14 yaş d&ouml;nemi &ldquo;İkaz&rdquo; olarak.</p>\n\n<p>\n	&nbsp;&Ouml;zellikle unutulmamalıdır ki 0-6 yaş d&ouml;nemi &ccedil;ocuğun zihinsel ve manevi gelişimi i&ccedil;in ihtimam g&ouml;sterilmesi gerekilen bir d&ouml;nemdir. Bu d&ouml;nem &ouml;zellikle anneyle ge&ccedil;irildiği i&ccedil;in annenin yaptığı her davranış ve s&ouml;ylediği her s&ouml;z &ccedil;ocuğun zihninde karşılık bulacaktır. &Ccedil;ocuğun yetişme safhasının her d&ouml;nemi sevgi ve g&uuml;venle yapılandırılmadır. Verilecek her dini değer korkutmaktan ziyade, merhamet ve sevgiyle donatılmış c&uuml;mlelerle sunulmalıdır. Bed&uuml;zzaman&rsquo;ın dediği gibi &ldquo;Bir &ccedil;ocuk, k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nde kuvvetli bir iman dersi almazsa; İslam&rsquo;ın ve imanın erkanlarını ruhuna alması sonra &ccedil;ok zor olur, yabani d&uuml;şer. &Ouml;zellikle anne ve babasını dindar g&ouml;rmezse ve yalnız d&uuml;nyevi fenlerle zihni terbiye olsa, daha ziyade yabani olur&rdquo; buyurmuşlardır.</p>\n\n<p>\n	&nbsp; Bu y&uuml;zden dini eğitim ve manevi yapılandırmanın ideal y&ouml;ntemlerden biri &ccedil;ocukla birlikte ibadet etmek, onun aklının alabileceği s&ouml;zc&uuml;kleri s&ouml;ylemek, bununla birlikte bunları ders anlatıyor havasıyla değil, &ccedil;ocuğun sevgi ve g&uuml;venini kazanarak, duygularına hitap ederek, sevdirerek ve yeri geldiğinde oyuna d&ouml;n&uuml;şt&uuml;rerek sunabilmek &ouml;nemlidir. Dini ve manevi eğitim derken hep Kur&rsquo;an okutmak, namaz kıldırmak gelir aklımıza; oysaki din hayatın t&uuml;m&uuml;n&uuml; kapsar. Sokağa &ccedil;ıktığımızda hayvanlara davranışlarımız, bir misafir geldiğinde tutumumuz, yaşlı insanlarla diyaloglarımız, komşularımızla ve yakın akrabalarımızla m&uuml;nasebetlerimiz &ccedil;ocuğun d&uuml;nyasında hayata dair kareler oluşturacaktır.</p>\n\n<p>\n	&nbsp;Anne ile &ccedil;ocuk arasında &ouml;zel bir bağ vardır. Anne karnındayken g&ouml;bek bağıyla birbirlerine bağlı olan anne ve &ccedil;ocuk arasındaki bu bağ daha sonra fiziksel bir bağ olmasa da devam eder. Daha ilk yaşlardayken annenin yaptığı her hareketi taklit eder. Bebeğini seviş tarzı, oyuncaklarıyla oynayış y&ouml;ntemi ve &ccedil;evresiyle kurduğu iletişim tarzı anneden alıntıdır. &Ccedil;ocukla ilgilenirken nasıl bakacağımızı, altını nasıl değiştireceğimizi, banyosunu nasıl yaptıracağımızı gerek annelerimizden gerekse &ccedil;evreden &ouml;ğreniriz. Oysaki &ccedil;ocuğumuzu nasıl terbiye edeceğimiz ve dini bilgileri ona nasıl doğru şekilde vereceğimiz ve &ccedil;ocuğumuzla kaliteli vakit ge&ccedil;irme konularında teredd&uuml;tler yaşanır. &Ouml;nemli olan g&uuml;n boyu &ccedil;ocuğun yanında olmak değil onunla kaliteli vakit ge&ccedil;irebilmektir. Bu işin uzmanlarına danışarak, okuyarak ve &ccedil;ocuklarını g&uuml;zel yetiştiren ailelerle istişare ederek kişiliklerinin oluşmaya başladığı bu ilk d&ouml;nemde benlik denizlerine bir taş atarak; g&uuml;zel duyguların, imanın, sevginin, g&uuml;venin, manevi değerlerin halka halka hayatına yansımasına yardımcı olmak lazım. Dua, sabır, eğitim yoluyla ve onlara &ouml;rnek aile ve birey olma modeli sunarak &uuml;zerimize d&uuml;şen g&ouml;revi hakkıyla yapmalıyız. Başlangı&ccedil;ta dediğimiz gibi ne konuşsak ne anlatsak biraz yarım kalacak insanı tarifimiz.</p>\n\n<p>\n	Ey kalpleri evirip &ccedil;eviren Rabb&rsquo;im bizleri ve &ccedil;ocuklarımızı yolunda sabit kıl. Vesselam .......</p>','Çocuğa Manevi Eğitim Verilmesi ve Kişilik Oluşum','','publish','closed','open','','cocuga-manevi-egitim-verilmesi-ve-kisilik-olusum','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3145',0,'post','',0),(3146,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp; Ne yazık ki toplumumuzda, &ccedil;ocukları disipline etmek i&ccedil;in bazı &ccedil;ok yanlış y&ouml;ntemler uygulanmaktadır. Onlardan bazıları şunlardır:</p>\n\n<p>\n	&nbsp; 1<strong>- Korkutmak: </strong>Ebeveyn &ccedil;ocuğu s&ouml;zde disipline etmek i&ccedil;in genelde korkutma y&ouml;ntemine başvurmaktadır. Korkutmalar bazen tehdit h&acirc;line bile gelmektedir. Anne baba bazen, k&uuml;&ccedil;&uuml;k &ccedil;ocuklarını evden gitmekle korkutmak i&ccedil;in, &ldquo;Annesiz kalırsın, &uuml;vey anne ellerinden b&uuml;y&uuml;rs&uuml;n, o zaman anlarsın değerimi!&rdquo; diyerek tehdit etmektedir. Bu tehdidiyle &ccedil;ocuğu yıldıran anne baba, &ccedil;ocuğunu s&uuml;rekli tedirgin etme pahasına, ancak kısa bir s&uuml;re i&ccedil;in uslandırabilir.</p>\n\n<p>\n	&nbsp;<strong>2- K&uuml;smek</strong>: Diğer bir y&ouml;ntem de &ccedil;ocuğa k&uuml;serek onu yola getirmektir. &ldquo;Ben senin baban olmayacağım.&rdquo;, &ldquo;Ben senin annen değilim, kendine başka anne bul&rdquo; s&ouml;zlerinden &ccedil;ocuk &ccedil;ok k&ouml;t&uuml; etkilenir ve korkar, g&uuml;veni sarsılır. B&ouml;yle s&ouml;zler, &ccedil;ocuk i&ccedil;in &ccedil;ok ağır bir cezadır. &Ccedil;ocuk anneyi babayı kızdırdığında, ona soğuk davranılması normaldir. Az konuşması, sorularına kısa cevaplar vermesi veya vermemesi sakıncalı olmayabilir. Ancak, g&uuml;nlerce s&uuml;rd&uuml;r&uuml;len k&uuml;sl&uuml;k ise olgun bir davranış değildir.</p>\n\n<p>\n	<strong>&nbsp;3- Beddua etmek</strong>: Nasıl &ccedil;ocuk eğiteceklerini bilmeyen anne &ndash;babaların yanlışlarından birisi de bağırarak beddua etmektir.&ldquo;Allah&rsquo;ından bul! Sen de &ccedil;ocuklarından &ccedil;ekesin!&rdquo; gibi s&ouml;zlerle &ccedil;ocuk yetiştirilmez. Bir s&uuml;re sonra &ccedil;ocuklar, anne babanın beddualarını ezberler ve kulak arkasına atarlar. Ancak, Allah&rsquo;la korkutmak bazen kalıcı tedirginliklere sebep olabilir. &ldquo;Cehennemde yanarsın, &ccedil;arpılırsın&rdquo; gibi s&ouml;zler, k&uuml;&ccedil;&uuml;kleri &uuml;rk&uuml;t&uuml;r, korkmakla kalmaz, Allah&rsquo;ı acımasız bir varlık olarak tanırlar.&nbsp;</p>\n\n<p>\n	<strong>&nbsp;4- Kendini g&uuml;&ccedil;s&uuml;z g&ouml;stermek: </strong>&ldquo;Beni &ccedil;ok &uuml;z&uuml;yorsun, canımdan bezdirdin, bıktırdın&rdquo; şeklindeki yakınmalar; &ldquo;Beni birazcık seviyorsan acı bana!&rdquo; gibi acındırma yolları; &ldquo;Yataklara d&uuml;şeceğim!&rdquo; diye s&uuml;ren yalvarmalar, ancak anne babanın g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n&uuml; ortaya koyar. Bu yolla &ccedil;ocuk, tedirgin olur ama uslanmaz. Bir s&uuml;re sonra &ccedil;ocuk bunlara alışır ve b&ouml;ylece anne babanın otoritesi kaybolur.</p>\n\n<p>\n	<strong>&nbsp;5- Tehdit etmek</strong>: Tehditlerin &ccedil;ocuk &uuml;zerindeki psikolojik etkisi k&ouml;t&uuml;d&uuml;r. &Ccedil;ocuğunuza hi&ccedil;bir zaman, şunu şunu yaparsa sonucunun k&ouml;t&uuml; olacağını s&ouml;yleyerek g&ouml;z&uuml;n&uuml; korkutmayın, tehditler gelecekteki olaylarla ilgilidir, oysa &ccedil;ocuk, i&ccedil;inde bulunduğu anı yaşar. Bu nedenle, &ccedil;ocuğun gelecekte yapacaklarıyla ilgili tehditler, onun davranışlarını d&uuml;zeltmeye yaramaz. Tehdit, &ccedil;ocuğun kişilik kavramını, kendine g&uuml;venini zayıflatır. &ldquo;Bir daha b&ouml;yle yaparsan, bak neler olacak&rdquo; veya &ldquo;Bir daha kardeşine vurursan, seni d&ouml;verim.&rdquo; gibisinden tehditler, &ccedil;ocuğun endişelenip, tedirgin olmasına yol a&ccedil;ar. Bu şekilde, &ccedil;ocuğa korkmayı ve bizden nefret etmeyi aşılamış oluruz.</p>','Çocuk Eğitimindeki Yanlışlar','','publish','closed','open','','cocuk-egitimindeki-yanlislar','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3146',0,'post','',0),(3147,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Hicab konusunda eleştirilerde bulunan bir grubun iddiasına g&ouml;re; hicab, insanın doğal bir hakkı olan &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; ortadan kaldırmaktır.</p>\n\n<p>\n	&nbsp;Kadının insanlık değerine yapılan bir &ccedil;eşit hakarettir. Onlar, bir insanın değer ve şerefine saygı g&ouml;stermenin insan hakları beyannamesinin bir maddesi olduğunu &ouml;ne s&uuml;ren ve her insanın, erkek veya kadın, siyah veya beyaz ve hangi &uuml;lkenin vatandaşı olursa olsun h&uuml;r ve şerefli olduğunu s&ouml;ylerler. Onlara g&ouml;re; kadını hicablı olmaya zorlamak, onun &ouml;zg&uuml;rl&uuml;k hakkına &ouml;zensizlik ve insanlık değerine ihanettir. Başka bir deyimle, kadına yapılan aşırı bir zul&uuml;md&uuml;r. Kadının &ouml;zg&uuml;rl&uuml;k hakkı&nbsp; ve insanlık y&uuml;celiği ve olağan&uuml;st&uuml; durumu ve bunun gibi dini ve akli h&uuml;k&uuml;mlere g&ouml;re, nedensiz olarak kimse esir ve hapsedilmiş olmamalı ve hi&ccedil;bir şekil ve surette ve hi&ccedil;bir bahane ile zulme uğr&acirc;mamalıdır. B&uuml;t&uuml;n bunlar g&ouml;stermektedir ki hicab ortadan kalkmalıdır.</p>\n\n<p>\n	&nbsp;Cevap: Bir kere daha hatırlatalım ki, kadını eve hapsetmek ve yabancı bir erkekle karşılaştığında &ouml;rt&uuml;nmekle g&ouml;revli olması arasında fark vardır. &Icirc;slam da kadını esir etmek ve hapsetmek diye bir şey yoktur. &Icirc;slam da hicab, kadının yabancı erkekle olan toplumsal ilişkilerde bulunma ve karşılaşmalarında giydiği elbiselerde &ouml;zel bir &ouml;l&ccedil;&uuml;ye uymasıdır. Bu y&uuml;k&uuml;ml&uuml;l&uuml;k ona ne erkek tarafından y&uuml;klenmiştir, ne onun değer ve olağan &uuml;st&uuml;l&uuml;ğ&uuml;ne aykırı olan bir şeydir ve ne de Allah&quot;ın kadına verdiği doğal haklar a tecav&uuml;zd&uuml;r. Bu y&uuml;k&uuml;ml&uuml;l&uuml;ğe uymak evde hapsedilmekle karıştırılmamalıdır.</p>\n\n<p>\n	&nbsp;Birtakım toplumsal yararları g&ouml;zetmek i&ccedil;in kadın veya erkeğin birbirleriyle toplumsal ilişkide bulunmalarında &ouml;zel bir y&ouml;ntem belirlemeleri, toplum i&ccedil;inde başkalarının huzurunu bozmayacak şekilde y&uuml;r&uuml;meleri ve ahlaki dengeyi ortadan kaldırmayacak şekilde davranmaları ve bunun gibi konuların &laquo;hapsetmek&raquo; veya &quot;esir alma&quot; olarak nitelendirilmesi ve bu gibi davranışların insanın değerine ve &ouml;zg&uuml;rl&uuml;k ilkesine aykırı olarak tanıtılması doğru değildir.</p>\n\n<p>\n	&nbsp;Bug&uuml;nk&uuml; uygar sayılan d&uuml;nya &uuml;lkelerinde de erkek i&ccedil;in b&ouml;yle sınırlamalar az-&ccedil;ok vardır. Eğer bir erkek &ccedil;ıplak olarak veya gece kıyafetiyle g&ouml;r&uuml;nse polis tarafından &ouml;nlenir ve bu hareket toplumun değerlerine karşıt olduğu i&ccedil;in onu tutuklarlar. Toplumsal ve ahlaki yararlar bireyleri birbirleriyle ilişkilerinde belli kurallara uymaya mecbur kılıyorsa, &ouml;rneğin tam giyinerek dışarı &ccedil;ıkması gerekiyorsa; b&ouml;yle bir şey ne k&ouml;lelik anlamına gelir ne hapsedilmiş olma; ne insanlık değer ve &ouml;zgr&uuml;l&uuml;ğ&uuml;ne aykırıdır, ne zul&uuml;md&uuml;r ne de aklın h&uuml;km&uuml;ne terstir.</p>\n\n<p>\n	&nbsp;Tam tersine kadının, İslamın belirlediği kadarıyla &ouml;rt&uuml;l&uuml; olması onun olağan &uuml;st&uuml;l&uuml;ğ&uuml;n&uuml;n ve saygısının artmasına neden olur; &ccedil;&uuml;nk&uuml; bu durum onu ahlak yoksunu ve kaba kişilerin saldırısından korur.</p>\n\n<p>\n	&nbsp;Kadının şerefi, onu dışarıya &ccedil;ıktığı zaman dayanıklı, ağırbaşlı olmaya; davranış ve elbise giyiş tarzıyla kışkırtıcılığa yol a&ccedil;acak, erkeği kendisine doğru &ccedil;ekecek hareketlerde bulunmamaya; &ccedil;ekici elbise giymekten, yolda cilveli y&uuml;r&uuml;mekten &ccedil;ekicilik ve anlam kazandırmak i&ccedil;in konuşmasına uyumlu bir hava vermekten ka&ccedil;ınmaya zorunlu kılmaktadır. Ş&ouml;yle ki bazı zamanlar jestler konuşmakta, insanın yol y&uuml;r&uuml;mesi ko&shy;nuşmakta veya konuşma tarzı da başka şeyler anlatmaktadır.</p>\n\n<p>\n	&nbsp;&Ouml;nce alim olarak kendi tipimden &ouml;rnek veriyorum: Eğer bir alim alışılmışın tersine kendi kıyafet ve dış g&ouml;r&uuml;n&uuml;ş&uuml;ne ayrı bir şekil verir; sarığı b&uuml;y&uuml;k yapar, sakalı uzatır, eline ağır bir asa, sırtına g&ouml;rkemli bir aba alırsa, bu jest ve kıyafetin kendisi konuşmakta olup bana saygı g&ouml;sterin, benim i&ccedil;in yol a&ccedil;ın, edepli bir şekilde ayağa kalkın, elimi &ouml;p&uuml;n, demektedir.</p>\n\n<p>\n	&nbsp;Y&uuml;ksek r&uuml;tbeli bir subayın, kasıla kasıla y&uuml;r&uuml;me&shy;si, adımlarını sert bir şekilde yere vurması, konuşurken ses tonunu kalınlaştırması, da b&ouml;yle bir anlam taşımaktadır. B&uuml;t&uuml;n bu davranışlar bir dil g&ouml;revini yapmaktadır ve demek istemektedir ki: Benden korkun, kalplerinizde benim g&ouml;rkemime, korkuma yer verin.</p>\n\n<p>\n	&nbsp;Bunun gibi kadın da &ouml;yle bir elbise giyinip y&uuml;r&uuml;.yebilir ki bu davranışlar konuşmayla başlayarak, peşimden gel, laf at, karşımda diz &ccedil;&ouml;k, aşk ve tapınmanı a&ccedil;ıkla diyerek feryat edebilir.</p>\n\n<p>\n	&nbsp;Acaba kadının değeri b&ouml;yle bir şeyi kabul eder mi? Acaba sade ve sessizlikle gelip gitse, dikkatleri dağıtmasa şehvetli bakışlarla erkekleri kendine doğru &ccedil;ekmese bu durum kadının değerine ve erkeğin değerine veya toplumun, yararlarına aykırımıdır, bireyin &ouml;zg&uuml;rl&uuml;k ilkesine karşı yapılmış bir eylem midir?</p>\n\n<p>\n	&nbsp;Evet, eğer biri kadını eve hapsedip kapıyı &uuml;zerine kilitlemek gerektiğini s&ouml;yler ve hi&ccedil;bir şekilde evden dışarı &ccedil;ıkmasına izin vermezse, elbette bu doğal &ouml;zg&uuml;rl&uuml;ğe, insanlık değerine ve Allah (cc)&quot;ın kadına verdiği haklara aykırıdır. Bu gibi durumlar &icirc;slam dışı hicablarda g&ouml;r&uuml;lm&uuml;şt&uuml;r, İslamda b&ouml;yle şeyler yoktur.</p>\n\n<p>\n	&nbsp;Fakihlerden sorarsanız, acaba kadının evden dışarı &ccedil;ıkması haram mıdır? Hayır, cevabını verir&shy;ler. Eğer sorarsan acaba kadının alış veriş yapması &mdash;satıcı erkek bile olsa&mdash; haram mıdır? Yani kadının alış-veriş&nbsp; işlerin de eğer taraflardan &ouml;tekisi erkek olursa haram mıdır? Haram değildir cevabını verirler. Acaba kadının konuşma toplantılarına katılması haram mıdır? Cevap yine hayırdır.</p>\n\n<p>\n	&nbsp;Kadının &ouml;ğrenim yapması, fen ve sanat &ouml;ğrenmesi ve sonra Allah (cc) &#39;ın onda yarattığı yetenekleri geliştirmesi haram mıdır? Cevap yine hayırdır.</p>\n\n<p>\n	&nbsp;Yalnız iki sorun vardır; biri, &ouml;rt&uuml;l&uuml; olmalı ve dı&shy;şarı &ccedil;ıkarken kendini g&ouml;sterir ve tahrik eder bir durumda olmamasıdır. Diğeri ise aile kurumunun yararları hayrı i&ccedil;in kadının kocasının rızası ve izniyle dışarı &ccedil;ıkmasıdır. Elbette erkek ve aile yararlarını ve ailenin hayrını g&ouml;zeterek karar almalıdır. Bazen m&uuml;mk&uuml;nd&uuml;r ki kadının, akrabalarının evine, kendi yakınlarına gitmesi bile hayırlı olmayabilir. Varsayalım, kadın kız kardeşinin evine gitmek istiyor ve kız kardeşi arabozan ve kargaşa &ccedil;ıkarıcı bir insan olup, kadını aile yararlarına karşı kışkırtmaktadır. G&ouml;zlemler de g&ouml;stermiştir ki bu gibi olaylar az değildir. B&ouml;yle durumlarda koca b&ouml;yle zararlı durumlarda ilişkileri &mdash;ki zararı yalnız erkeğe değil, kadının kendisine ve &ccedil;ocuklarına da dokunur&mdash; &ouml;nleme hakkına sahiptir. Fakat ailenin yararlarıyla ilişkisi olmayan konularda erkeğin bağlayıcılığı yoktur.</p>','Hicab Ve Özgürlük İlkesi','','publish','closed','open','','hicab-ve-ozgurluk-ilkesi','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3147',0,'post','',0),(3148,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	Hamd &ouml;nde de sonda da Allah-tebarek Te&acirc;l&acirc;-yadır.</p>\n\n<p>\n	&nbsp;Allah&rsquo;ın sal&acirc;t ve selamı &acirc;lemlere rahmet Muhammed Mustafa ve onun tertemiz Ehl-i Beyt&rsquo;i &uuml;zerine olsun&hellip;</p>\n\n<p>\n	&nbsp;Allah&rsquo;ın rahmetinden kovulmuş şeytandan Allah&rsquo;a sığınırız.</p>\n\n<p>\n	&nbsp;İnkıraza doğru bir adım daha. Ellerimiz, kollarımız hepten bağlı. Ne&rsquo;ye dayanmalı sorusuna vereceğimiz bir yanıtımız da yok &uuml;stelik. Kimsenin sonunu tahmin edemediği bir yoldayız. Bir yol ki menzilleri ahretin karanlığına ayet. Bir yol ki en b&uuml;y&uuml;k savunucuları bir bir onun eliyle t&uuml;kenmekte. Ve bir yol ki toplumu hepten mahvetmekte.</p>\n\n<p>\n	S&ouml;zlerin derin yaralar a&ccedil;tığı devirleri &ccedil;oktan ge&ccedil;tik. &Ccedil;oktan t&uuml;kettik şiirleri ve &ccedil;oktan yıktık madde eliyle manevi kaleleri. Erkeği erkeklikten, kadını ise kadınlıktan men ettik. Her birimiz bir başka kimlik &uuml;stlendik. Kimilerimiz bir diğerini i&ccedil;inde bulunduğumuz şeraitin ger&ccedil;ekliğine inandırdı. İmanımızı para dolu, altın, g&uuml;m&uuml;ş dolu testilere sattık. Ger&ccedil;ek y&uuml;z&uuml;n&uuml; bile bilmediğimiz d&uuml;ş&uuml;ncelerin taşeronu olduk. Ve derken inkıraza bir adım daha.</p>\n\n<p>\n	&nbsp;Fatıma&rsquo;nın yasına Yezid&rsquo;in h&uuml;lyalarını karıştırmaktayız bug&uuml;n. Dertsiz g&uuml;nleri Ali&rsquo;nin sevdasının mayası bilmekte, yoksulluğa, nizamsızlığa, adaletsizliğe rağmen rahat uykular &ccedil;ekmekte, cebimizdeki fazla paraları faiz &ccedil;ukurlarında murdar etmekteyiz. Ve siz kadınlar, sizleri tek tek bir u&ccedil;urumun kenarında yok oluşu tecr&uuml;be ederken g&ouml;rmekteyiz. H&acirc;lbuki ahlaksızlığın en b&uuml;y&uuml;ğ&uuml;ne muntazır olduğumuz bug&uuml;nlerde siz Zehra&rsquo;lara nasıl da ihtiya&ccedil; duymaktayız. Evet, sizlersiniz Zehra olanlar&hellip; Siz m&uuml;min kadınların her birisi bir Zehra&rsquo;dır. Zehra yani Kevser&rsquo;in ta kendileri&hellip;</p>\n\n<p>\n	&nbsp;İslam&icirc; inkıl&acirc;bın yeg&acirc;ne amacı İslam&icirc; ahlakla yoğrulmuş insanı ortaya &ccedil;ıkarmaktır. İslam&icirc; ahlakla yoğrulmuş insanı ortaya &ccedil;ıkarmak yani her ne olursa olsun Tevhid&icirc; d&uuml;nya g&ouml;r&uuml;ş&uuml;yle yaşayan ve Muhammed&icirc; İslam&rsquo;ın gereklerini her fırsatta insanlara tebliğ ve temsil boyutunda anlatan insanı kamusal alanda g&ouml;r&uuml;n&uuml;r kılmak. Ki bana g&ouml;re tecr&uuml;be ettiğimiz inkırazdan kurtulmamız i&ccedil;in gerekli re&ccedil;ete de burada, yalnızca İslam&icirc; inkıl&acirc;bın bizde yaratacağı bu değişimde yatmaktadır. İşte siz kadınlar ise; t&uuml;m bu şerait i&ccedil;inde bu re&ccedil;etenin uygulayıcıları ve toplumun Zehra&rsquo;ları olacaksınız.</p>\n\n<p>\n	&nbsp;Kimileri bize sordukları gibi sizlere de ş&ouml;yle bir soru y&ouml;nelteceklerdir: &ldquo;insanların cinsel d&uuml;nyalarını alelade yaşayarak &ouml;zg&uuml;rleştikleri bu d&ouml;nemde İslam&icirc; ahlak sınırlamalar koyarak nasıl &ouml;zg&uuml;rleşecektir?&rdquo; Bu insanlara ger&ccedil;ekten Allah&rsquo;ın ayetleriyle vereceğiniz binlerce yanıt vardır. Ama onlara kendi d&uuml;nyalarından insanların verdiği yanıtlardan birka&ccedil;ını da sunabilirsiniz.</p>\n\n<p>\n	&nbsp;Michelle Foucault bir modern d&ouml;nem aydını. Ger&ccedil;ek bir Fransız. Varoluş&ccedil;uların d&uuml;nyayı Sartre ile bir kez daha sarstıkları, Oryantalizmin zehirlerini şah damarımıza kadar iğnelediği bir d&ouml;nemde karşı-psikolojiciler diye ortaya &ccedil;ıkan bir d&uuml;ş&uuml;nsel okulun &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; yapmıştı Foucault. Tam bir aydınlanma aydını olmasına rağmen, Freud ve yandaşlarına, Marks ve materyalistlerine, Hegel ve modernistlerine ger&ccedil;ekten &ouml;yle yaralayıcı darbeler vurmuştur ki onun izinden giden Propp gibi aydınlar daha sonraları Descartes gibi bir din haline getirilen bilimin kurucularından olan d&uuml;ş&uuml;nce adamlarının sistemlerini yerle yeksan eden d&uuml;ş&uuml;nce sistemleri ortaya &ccedil;ıkarmışlardır. İşte o Michelle Foucault Cinselliğin Tarihi başlıklı kitabında ş&ouml;yle bir tanım yapıyor: &ldquo;cinsel d&uuml;nyalarını t&uuml;m hepimize a&ccedil;arak, onu umumileştirerek &ouml;zg&uuml;rleşeceğini iddia eden insanlar, yanılıyorlar, aksine insanlar cinselliklerini gizli kılarak d&uuml;nyayı &ouml;zg&uuml;r kılarlar&rdquo;. İşte bir modern d&ouml;nem aydınlanmacı aydınının s&ouml;zleri. Cinselleşerek &ouml;zg&uuml;rleşeceklerine inanan insanlara yanıtı. Ve siz kadınlar da İslam&icirc; inkıl&acirc;p yoluyla yaratmak istediğiniz değişime karşı duran m&uuml;rtet d&uuml;zen m&uuml;ptelalarına b&ouml;yle yanıtları vermekten bir an bile beri durmamalısınız. &Ccedil;&uuml;nk&uuml; sizler bu değişimin &ouml;nc&uuml;leri olacaksınız.</p>\n\n<h2>\n	&nbsp;Her Kadın Bir Zehra&rsquo;dır</h2>\n\n<p>\n	&nbsp;Sizlerin inancını erkeklerin toplumdaki baskınlığı yıkmasın. Kadın ve erkek hi&ccedil;bir şekilde toplumsal d&uuml;zende birbirinden ayrılmadı bug&uuml;ne kadar İslam&rsquo;da. Allah nizamında b&ouml;yle bir ayrıma yer yoktu ve olmazdı da. Erkeğin &uuml;st&uuml;n olduğuna inanan d&uuml;ş&uuml;nce cahiliye hayatından kalmıştı. Arapların cahiliye geleneklerinden biri olan bu olgunun bizin Muhammed&icirc; inkıl&acirc;bımız i&ccedil;erisinde bir yeri yoktur. Bakınız Allah(a.c) ne buyuruyor: ey inananlar, ş&uuml;phe yok ki biz sizi bir erkekle bir dişiden yarattık ve sizi aşiretler ve kabileler haline getirdik ki tanışın diye; ş&uuml;phe yok ki Allah katında sevabı en &ccedil;ok ve derecesi en y&uuml;ce olanınız en fazla &ccedil;ekineninizdir; ş&uuml;phesiz Allah her şeyi bilir, her şeyden haberdardır.(Hucarat 13) İşte Allah&rsquo;ın h&uuml;km&uuml;. O y&uuml;ce yaratıcı, siz kadınlarla erkekleri hi&ccedil;bir şekilde birbirinden ayırmıyor ve sizleri de, erkekleri de yalnız ve yalnız Allah&rsquo;a itaatiniz &ouml;l&ccedil;&uuml;s&uuml;nde değerli kılıyor. Ancak İslam size &ccedil;ok daha &uuml;st&uuml;n bir g&ouml;rev y&uuml;kl&uuml;yor. Ve sizi &ccedil;ok daha &ouml;nemli bir imtihana &ouml;nc&uuml; kılıyor. Sizlere evlerin h&acirc;kimiyetini veriyor İslam. &Ccedil;ocukların yetiştirilmesi g&ouml;revini veriyor size. Toplumun yeniden inşası ve geleceğin inşası g&ouml;revini veriyor.</p>\n\n<p>\n	&nbsp;Sizler erkekleri de d&uuml;nyaya getirenlersiniz. Erkekleri yetiştiren, toplumda ger&ccedil;ek insanlar haline getiren de sizlersiniz. Sizler ahlaklı bir toplumun tohumlarını atan, onu b&uuml;y&uuml;ten ve yeşertenlersiniz. Sizler kadınlarsınız yani İslam&rsquo;ın Zehra&rsquo;larısınız.</p>\n\n<p>\n	&nbsp;Emevi ve Abbasi İslam&rsquo;ı bize kadının toplum hayatında yeri olmadığı gerektiğini &ouml;ğretti asırlarca. Devletin hizmetindeki &acirc;limler bu konuda hadisler uydurdular. Derken kadınları toplum hayatından &ccedil;ıkardılar, g&ouml;lge karakterler haline getirdiler. Ama Hz. Fatıma ger&ccedil;ek bir kadın olarak İslam hayatında değil miydi? O her an İslam&rsquo;da aktif bir kadın değil miydi? Resul&rsquo;&uuml;n kızı, Ali&rsquo;nin karısı, Hasan ve Huseyn&rsquo;nin annesiydi ama Fatıma&rsquo;yı tek başına Fatıma yapan ona &ouml;zg&uuml; şeyler de vardı. Ali Şeriat&icirc;&rsquo;nin dediği gibi &ldquo;Fatıma bunların hepsi olabilir ama bir de Fatıma Fatıma&rsquo;dır&rdquo;. İşte bu &ldquo;Fatıma Fatıma&rsquo;dır&rdquo; s&ouml;z&uuml; sizlere her şeyi anlatmalıdır. Fatıma tek başına Fatıma&rsquo;dır. O ger&ccedil;ek bir İslam kadınıdır. İslam&rsquo;ın insanlara &ouml;rnek olarak g&ouml;sterdiği İslam kadını. Gerektiği zaman bir erkek gibi hatta bir erkekten daha fazla hiddetli, hakkın ismi ge&ccedil;tiğinde ise &ccedil;ok uysal. &Ccedil;ocuklarının eğitiminde hi&ccedil; eksiksiz her şeye koşan bir eğitmen, savaşlarda hemşirelik eden bir İslam sevdalısı. G&uuml;zel s&ouml;zden ve ağır başlılıktan hayatı boyunca tek bir derece yitirmeyen bir iffet abidesi. İşte İslam&rsquo;ın t&uuml;m &ccedil;ağlardaki kadınların hepsine &ouml;rnek olarak sunduğu ve Kur&rsquo;an-ı Mecit&rsquo;te Kevser olarak tanıtılan İslam kadını. Allah&rsquo;ın ona ve onun gibi İslam kadınlarına verdiği isim budur işte: Kevser.</p>\n\n<p>\n	&nbsp;Zehra t&uuml;m m&uuml;min kadınların ismidir. Onlar savaşlara kalpleriyle katılır ve b&uuml;y&uuml;k cihadı g&ouml;n&uuml;ll&uuml;l&uuml;kle &uuml;stlenirler. Toplumun her alanında etken bir &ouml;zne olarak g&ouml;rev alırlar. Evlatlarını İslam&icirc; ahlakla yoğururlar. Her şeyi ger&ccedil;ek İslam&rsquo;ın &ouml;nerdiği gibi yapmaya &ccedil;abalarlar.</p>\n\n<p>\n	&nbsp;Kadın toplumun mihenk taşıdır. Sizler bir toplumun d&ouml;nen &ccedil;arklarısınız. Ve bilinmelidir ki bir toplumda aksayan bir şeyler varsa sorunun ana muhataplar &ouml;ncelikle kadınlardır. Toplumu şekillendiren, ona koca bir canlılık veren kadınlar&hellip;</p>\n\n<p>\n	&nbsp;Bilinmelidir ki kadının cehaleti toplumun cehaletidir. Ve &ouml;nderi Fatıma olan kadınlar cehaleti kendilerine vurulmuş koca bir leke olarak g&ouml;rmelidirler. Onlar bu lekeyi taşımamalı ve Zehraların ilimle parlayan d&uuml;nyasını İslam toplumuna a&ccedil;malıdırlar.</p>\n\n<p>\n	&nbsp;Toplumu Zehrasız bırakmayın ey Kadınlar! Sizlerin cehaletinin gerekliliği &uuml;zerine hadislerin uydurulduğu zamanlar da yaşayan bu &uuml;mmetin cehaletinin yeg&acirc;ne sebebi toplumun Zehrasız kalmasıdır. Salih bir toplum yalnız Zehralardan oluşandır. İslam&icirc; inkıl&acirc;bın temel isteklerinden biri Zehraların toplumda artmasıdır. Bununla birlikte Kuran&icirc;, Muhammed&icirc; bir neslin yetişmesidir. Ve sizlerin g&ouml;revi &ouml;nce Zehra olmak, sonra da Zehraları &ccedil;oğaltmaktır.</p>\n\n<p>\n	&nbsp;Cinselliği g&uuml;d&uuml;mleyerek &ouml;zg&uuml;rleşeceğine inanan g&uuml;n&uuml;m&uuml;z insanının &ccedil;ok vahimdir. Toplum bir inkırazın ortasında, Zehrasız kalmış, pusulasız kalmıştır. Zehrasız, pusulasız kalışın da yeg&acirc;ne nedeni insanoğlunun Kuran&rsquo;dan bihaber oluşudur. &Ouml;yle ki Kur&rsquo;an insanoğluna ş&ouml;yle seslenir: And olsun asra, ş&uuml;phe yok ki insan ziyandadır(Asr 1-2).</p>\n\n<p>\n	&nbsp;Cinselliği ile &ouml;zg&uuml;rleşeceğine inananlara siz Zehraların vereceği yanıt İslam&rsquo;ın cinselliği mahremiyete &ccedil;ektiği ger&ccedil;eğidir. Onlara demelisiniz ki cinselliğinizi ger&ccedil;ek bir ahlaki nizama oturarak sizin şerefinizi koruyor İslam ve sizleri hayvanlardan ayırıyor. Ve Allah bu konuda size ş&ouml;yle buyuruyor: size bir kitap indirdik ki (o) kitapta şerefiniz, y&uuml;celiğiniz anılmaktadır(Enbiya 10). İşte İslam&icirc; ahlakın insanı y&uuml;celtişi ve onu &ouml;zg&uuml;rleştirişi.</p>\n\n<p>\n	&nbsp;İnkırazdan beriye bir adım atış olacak, siz Zehraların hareketi. Sizlerin sunacağı d&uuml;nya bizlere Kevser&rsquo;e doğru akan yolu g&ouml;sterecek ve İslam&icirc; hicretin menzillerin daha rahat idrak edebilme g&uuml;c&uuml; sağlayacaktır. Siz kadınlar Fatıma&rsquo;nın yaptığı devrime kulak verin ve kendinizde İslam&icirc; inkıl&acirc;ba doğru akacak g&uuml;c&uuml; bulun. Bu sizde var olan bir g&uuml;&ccedil;t&uuml;r bilmelisiniz ve Muhammed&icirc; İslam sizinle b&uuml;y&uuml;yecek bunun da farkına varmalısınız. &Ccedil;&uuml;nk&uuml; sizler m&uuml;min kadınlarsınız ve her m&uuml;min kadın gibi sizler de Zehralarsınız!...</p>','Her Kadın Bir Zehra’dır','','publish','closed','open','','her-kadin-bir-zehradir','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3148',0,'post','',0),(3149,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;Emir-&uuml;l M&ucirc;&#39;minin Ali (a.s) ş&ouml;yle buyurmuştur: &quot;Kadının cihadı, kocasına karşı olan g&ouml;revlerini en iyi şekilde yerine getirmek (ve onu hoşnut etmesidir.)&quot;<br />\n	&nbsp; &nbsp;</p>\n\n<p>\n	Bir g&uuml;n Ensar kadınlarından birisi olan Esma bint-i Yezid, ashabının arasında bulunduğu bir sırada Resulullah&#39;ın (s.a.a) huzuruna vardı ve ş&ouml;yle arz etti: &quot;Anam, babam sana feda olsun; ben kadınların bir el&ccedil;isi ve temsilcisi olarak huzurunuza varmış bulunmaktayım. Canım size feda olsun, doğu veya batıda bulunup da benim huzurunuza neden vardığımı duyan her kadın mutlaka benimle aynı şeyleri paylaşacaktır. Arzım şudur ki:Allah seni hak olarak b&uuml;t&uuml;n erkek ve kadınlara g&ouml;ndermiştir. Ve biz sana ve seni g&ouml;nderen Rabb&#39;ine iman etmiş bulunuyoruz. Biz kadınlar, siz erkeklerin evlerinde oturarak, sizlerin isteklerini yerine getirmekte ve evlatlarınızın y&uuml;k&uuml;n&uuml; taşımaktayız. Siz erkekler ise Cuma namazı, cemaat namazı, hasta ziyareti, cenaze merasimine katılma, haccetme ve hepsinden de &ouml;nemlisi Allah yolunda cihad etme gibi amellerle biz kadınlara &uuml;st&uuml;n kılınmışsınız. Sonra hacca, umreye veya sınırları korumaya &ccedil;ıktığınızda, elbiselerinizi dokuyan ve &ccedil;ocuklarınızı eğiten yine bizleriz. O halde ey Allah&#39;ın Resul&uuml;, sevap ve m&uuml;kafat a&ccedil;ısından sizinle bir ortaklığımız var mı?&quot;<br />\n	&nbsp;Allah Resul&uuml; (s.a.a) o kadının bu s&ouml;zlerinin ardından y&uuml;z&uuml;n&uuml; asabına &ccedil;evirerek ş&ouml;yle buyurdu: &quot;Acaba bu kadının dini meselelerinden bu şekilde sorması gibi g&uuml;zel bir konuşma dinlediniz mi?&quot; Ashap da &quot;Ya Resulallah, dediler biz bir kadının b&ouml;yle konuşabileceğini sanmazdık.&quot; Sonra Allah Resul&uuml; (s.a.a) kadına d&ouml;nerek ş&ouml;yle buyurdu: &quot;Ey kadın, git ve seni bekleyen kadınlara s&ouml;yle ki, sizden her kim eşine karşı vazifelerini en g&uuml;zel şekilde yerine getirir ve onu hoşnut etmeğe &ccedil;alışır ve ona itaat etmeğe &ccedil;alışırsa, erkeklerin alacağı o kadar sevabın hepsi ona da verilecektir.&quot; Bunu duyan kadın sevin&ccedil;li bir şekilde ve tekbir ve tehlil getirerek Allah Resul&uuml;&#39;n&uuml;n huzurundan ayrıldı.<br />\n	&nbsp;İşte ilahi adalet buna derler. Kadın-erkek arasındaki eşitlik b&ouml;yle mi sağlanır, yoksa kadınlara da erkekler gibi, yaradılışları gereği kaldıramayacakları bir takım ağır y&uuml;klerin ve sorumlulukların y&uuml;klenmesiyle mi? Evet insanların amelleri, doğuracağı sonu&ccedil;lar ile &ouml;l&ccedil;&uuml;l&uuml;r; bu a&ccedil;ıdan ise g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi kadınlara da erkeklere verilen m&uuml;kafatların aynısı verilecektir; elbette vazifelerini yerine getirdikleri takdirde.<br />\n	&nbsp;Bu mevzunun daha iyi pekişmesi ve bacılarımızın vazifelerini daha iyi m&uuml;drik olabilmeleri i&ccedil;in birka&ccedil; hadisi daha bu b&ouml;l&uuml;me eklemek istiyoruz.<br />\n	Resul-i Ekrem (s.a.a): &quot;Bir kadın vefat ettiğinde kocası ondan razı ise, cennete girer.&quot;<br />\n	Resul-i Ekrem (s.a.a): &quot;Siz kadınlardan herhangi biri, evinde ev işleriyle meşgul olması vasıtasıyla (iman ve ihlas şartıyla) m&uuml;cahidlerin cihad sevabını alır inşallah.&quot;<br />\n	Yine ş&ouml;yle buyurmuştur: &quot;Bir kimse, hanımının k&ouml;t&uuml; ahlakına sabrederse, Allah ona Hz. Eyyub&#39;a belalara sabretmesinin sevabını verir. Bir kadın da kocasının k&ouml;t&uuml; ahlakına sabrederse, Allah ona Asiye bint-i Mezahim&#39;in sevabının aynısını verir.&quot;<br />\n	Kadının Cihad&#39;ı&nbsp;<br />\n	&nbsp;Bir kişi Resulullah&#39;ın yanına gelerek ş&ouml;yle dedi: &quot;Benim bir eşim var ki eve girdiğimde beni karşılar, evden &ccedil;ıktığımda uğurlar. Beni &uuml;z&uuml;nt&uuml;l&uuml; g&ouml;rd&uuml;ğ&uuml;nde ise, nedir seni &uuml;zen? der; eğer ge&ccedil;im ve rızk sıkıntısı ise, buna kefil olan var (yani Allah rızka kefildir; bilahare bir &ccedil;ıkış yolu bulunacaktır.) Eğer seni sıkan, rahatsız eden şey, ahiret endişesi ise, Allah bu sıkıntını artırsın (yani ahiret d&uuml;ş&uuml;ncen &ccedil;ok olsun ki ona kendini hazırlayasın).&quot; Bunu dinleyen Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: &quot;Allah&#39;ın bir &ccedil;ok (&ouml;zel) elemanları vardır ki bu kadın da onlardandır. Allah ona bir şehidin yarı sevabını verecektir.&quot;<br />\n	&nbsp;İmam Cafer-i Sadık (a.s)&#39;dan ş&ouml;yle rivayet edilmiştir: &quot;Medine&#39;li M&uuml;sl&uuml;manlardan bir kişi bazı işleri i&ccedil;in (yolculuğa) &ccedil;ıktı. &Ccedil;ıkarken hanımından o d&ouml;n&uuml;nceye kadar evden bir yere &ccedil;ıkmaması i&ccedil;in s&ouml;z aldı. Bu arada kadının babası hastalandı. O birisini Resulullah&#39;a g&ouml;ndererek, kocasının yolculuğa &ccedil;ıktığını ve d&ouml;n&uuml;nceye kadar evden &ccedil;ıkmaması i&ccedil;in s&ouml;z aldığını, fakat bu arada babasının hasta olduğunu ve babasını ziyaret i&ccedil;in izin verip vermediğini Resulullah&#39;a sordu. Allah Resul&uuml; cevaben: &quot;Hayır, evinde otur ve kocana itaat et.&quot; buyurdu. Bilahare babası vefat etti. Bu sefer kadın gidip de babasına namaz kılması i&ccedil;in izin istedi. Allah Resul&uuml; yine: &quot;Evinde otur ve kocana itaat et.&quot; buyurdu. B&ouml;ylece kadının babası defnedildi. Bu sefer Allah Resul&uuml; birisini kadına yollayarak şu mesajı iletti: &quot;Hi&ccedil; ş&uuml;phesiz Allah, kocana itaat ettiğin i&ccedil;in seni de, babanı da bağışladı.&quot;<br />\n	&nbsp;Hz. Ali (a.s): &quot;Kadınlarınızın en hayırlısı eşlerine en &ccedil;ok mihriban ve &ccedil;ocuklarına en &ccedil;ok merhametli olan kimsedir.&quot;<br />\n	&nbsp;Resul-i Ekrem (s.a.a): &quot;M&uuml;sl&uuml;man bir erkek, İslam&#39;dan sonra, kendisine baktığında huzur bulan, emrettiğinde itaat eden ve gıyabında onun (haysiyetini) ve malını koruyan M&uuml;sl&uuml;man bir eşten daha iyi bir (nimet) ve fayda elde etmemiştir.&quot;<br />\n	&nbsp;İmam Sadık (a.s): &quot;Saliha bir kadın, salih olmayan bin erkekten daha hayırlıdır. Hangi kadın, kendi eşine yedi g&uuml;n hizmet ederse, Allah onun y&uuml;z&uuml;ne cehennemin yedi kapısını kapatır ve cennetin sekiz kapısını a&ccedil;ar; hangisinden isterse i&ccedil;eri girer.&quot;<br />\n	&nbsp;Evet Allah-u Teala&#39;nın kadınlara inayet ve l&uuml;tf&uuml; bu kadar b&uuml;y&uuml;kt&uuml;r. Elbette ki b&uuml;t&uuml;n bunlarda, başta iman ve ihlas şarttır. Yani M&uuml;sl&uuml;man kadın b&uuml;t&uuml;n bunları Allah rızasını kazanma niyetiyle yaparsa tabii ki bu sevapları alır.</p>','Kadının Cihad’ı','','publish','closed','open','','kadinin-cihadi','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3149',0,'post','',0),(3150,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Aile hayatı, toplumsal varlığın başlangıcıdır. İsl&acirc;mda aile teşkil&acirc;tı pek &ouml;nemlidir. Aile ferdleri, başta zevc ile zevceden ve bunların &ccedil;ocuklarından ibarettir. Bunların karşılıklı g&ouml;revleri vardır.<br />\n	&nbsp;1) &nbsp; Kocasının başlıca g&ouml;revleri: Zevcesi ile g&uuml;zel ge&ccedil;inmek, onu korumak, onun nafakasını (ge&ccedil;im ihtiya&ccedil;larını) karşılamak, kendisine doğruluktan ayrılmamaktır. Bir hadis-i şerifde buyurulmuştur:<br />\n	&nbsp; &quot;Sizin hayırlılarınız, kadınları i&ccedil;in hayırlı olanlarınızdır.&quot;<br />\n	&nbsp;Diğer bir hadis-i şerif de, ş&ouml;yle:<br />\n	&nbsp; &shy;&quot;Kadınlara ancak kerim olanlar ikram eder, k&ouml;t&uuml; olanlar da ihanet eder.&quot;<br />\n	&nbsp;2) Kadınların başlıca g&ouml;revleri: Kocasının dine uygun olan emirlerini tutmak, onun namus ve şerefini korumak, bulunduğu hale kanaat etmek, israftan ka&ccedil;ınmak, ev hanımı olacak bir şekilde bulunmaktır. Mutlu bir şekilde yaşamanın yolu budur.<br />\n	&nbsp;3) &Ccedil;ocukların ana-babalarına karşı başlıca g&ouml;revleri: Onlara saygı g&ouml;sterip itaat etmektir. Kendilerinin hayatına sebeb olan, kendilerini yıllarca sevgi ve şefkatla kucaklarında beslemiş bulunan ana-babalarına karşı &quot;&ouml;f bile demeleri caiz değildir. Ana-babasına bakmayan, onların dine uygun emirlerini dinlemeyen, onların ihtiya&ccedil; zamanlarında yardımlarına koşmayan bir &ccedil;ocuk, hayırlı evl&acirc;d olma şerefınden yoksun kalır, toplum i&ccedil;inde yararlı olmaktan &ccedil;ıkar, hem de Y&uuml;ce Allah&#39;ın azabını hak etmiş olur.<br />\n	&nbsp;Babalar saygı bakımından, analar da yardım bakımından &ouml;nde gelirler. Bununla beraber ananın hakkı babadan iki kat fazladır. Bir hadis-i şerifde buyurulmuştur:<br />\n	&quot;Cennet anaların ayakları altındadır.&quot;<br />\n	&nbsp;Hayırlı &ccedil;ocuklar, yalnız babalarına ve analarına değil, onların &ouml;l&uuml;m&uuml;nden sonra onların dostlarına da saygı g&ouml;sterir ve mezarlarını ziyaret ederler. &Ccedil;&uuml;nk&uuml; bu saygı da, ana-babaya h&uuml;rmet kısmındandır.<br />\n	&nbsp;4) Ana-babanın &ccedil;ocuklarına karşı g&ouml;revleri: D&uuml;nyaya gelmelerine sebeb oldukları bu yavrularını g&uuml;&ccedil;leri yettiği kadar beslemek, terbiye etmek ve okutup bir kazan&ccedil; yoluna koymaktır.<br />\n	&nbsp;Baba ile ana, &ccedil;ocuklarına karşı eşit hareket etmeli, onları okşamak ve g&ouml;zetmek hususunda eşit tutmalıdır İki, bir kırgınlık ve bir &ccedil;ekememezlik duygusu meydana gelmesin.Ana ile baba, &ccedil;ocuklarına yumuşak davranmalı, kendilerini isyana g&ouml;t&uuml;rmeyecek şekilde onları terbiye etmeye &ccedil;alışmalı ve onlara karşı g&uuml;zel bir fazilet &ouml;rneği olmalıdır. Dokuz yaşına giren &ccedil;ocuklarını yataklarından ayırmalı, on &uuml;&ccedil; yaşına girdikleri zaman namaz kılmayan &ccedil;ocuklarını hafif&ccedil;e d&ouml;ğmeli, on altı yaşına giren &ccedil;ocuklarını da bir engel yoksa evlendirmeye &ccedil;alışmalıdır. İyi &ccedil;ocuklar, Allah&#39;ın birer kıymetli ihsanı demektir.<br />\n	&nbsp;5) Kardeşlerin başlıca g&ouml;revleri: Birbirini sevmek, birbirine yardım edip saygı ve merhamet g&ouml;stermektir. Kardeşler arasında pek kuvvetli bir bağ vardır; bunu daima korumalıdır. Hele b&uuml;y&uuml;k kardeşler, baba ve ana yerindedirler. Bunlara karşı b&uuml;y&uuml;k bir saygı g&ouml;stermelidir.&nbsp;Madd&icirc; bir yarar y&uuml;z&uuml;nden birbirine d&uuml;şman kesilen kardeşler, iyi ruhlu kimseler sayılamazlar. Birbirine tutkun olan kardeşler, hayatta daima başarı sağlarlar.<br />\n	&nbsp;Şunu da ekleyelim ki, hizmet&ccedil;iler de aile ferdlerinden sayılırlar. Bunlara karşı da, iyilik ve tatlılıkla hareket edip okşamalı, g&uuml;&ccedil;leri yetmeyecek olan işleri onlara y&uuml;klememelidir.<br />\n	&nbsp;Hizmet&ccedil;iler de, insanlık bakımından efendilerine eşittirler. Bunlarında m&uuml;mk&uuml;n olduğu kadar terbiyelerine ve g&uuml;zelce yaşamalarına bakmalıdır. Kusurlarını bağışlayarak onların hallerini g&uuml;zellikle d&uuml;zeltmeye &ccedil;alışmalıdır.</p>','Aile Ahlakı','','publish','closed','open','','aile-ahlaki','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3150',0,'post','',0),(3151,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;Kadın iyi bir anne, iyi bir eş, iyi bir arkadaş, merhamet timsali, şefkat abidesi ve hepsinden &ouml;nemlisi &quot;Allah&quot;ın insanlığa rahmeti&quot;[1] dir. Bu y&uuml;celiklere sahip olan b&ouml;yle bir varlık olan &quot;kadını yeniden okumak&quot; ve İslam&quot;ın ona verdiği y&uuml;ce değerleri bulmak i&ccedil;in en son din olan İslam dininin y&uuml;ce değerlerini incelemekten başka bir se&ccedil;enek yoktur. Bu makalede Allah&quot;ın (c.c) insan olarak yarattığı varlıklar i&ccedil;erisinde yer alan kadının şahsiyeti ve y&uuml;celiğini ele alarak ona İslam&quot;ın verdiği ger&ccedil;ek değeri ele almaya &ccedil;alışacağız.<br />\n	&nbsp;O, var eden, g&uuml;zel yaratan, yarattıklarına şekil veren&quot;[2] dir. başka bir ayette ise ş&ouml;yle buyurulmuştur: Size şekil vermiş ve şeklinizi g&uuml;zel yapmıştır.&quot;[3] Yarattığı her şeyin bir anlam ve hikmeti vardır, yaratma g&uuml;c&uuml;ne sahip olan y&uuml;ce Allah&quot;tır. Her şeye bir y&ouml;r&uuml;nge ve &ouml;l&ccedil;&uuml; tayin eden de hi&ccedil; ş&uuml;phesiz Allah&quot;tır. &quot;&Ouml;l&ccedil;&uuml;y&uuml; koydu.&quot;[4] Varlıklar belirlenen y&ouml;r&uuml;ngeyi, sistemi aşacak olurlarsa d&uuml;zenleri bozulur ve yok olup giderler. Rahman&quot;ın bu yaratmasında bir d&uuml;zensizlik bulamazsın.&quot;[5] Elbette ki her şeye bir d&uuml;zen koymuş ve asla yarattığı hi&ccedil; bir şeyde d&uuml;zensizlik ve anarşi yoktur &quot;her şeyi yaratıp bir &ouml;l&ccedil;&uuml;ye g&ouml;re d&uuml;zenleyen&quot;[6] O&quot;dur. &quot;Ş&uuml;phesiz biz her şeyi bir &ouml;l&ccedil;&uuml;ye g&ouml;re yaratmışızdır.&quot; Ve &quot;O&quot;nun katında her şey bir &ouml;l&ccedil;&uuml;ye g&ouml;redir.&quot;<br />\n	&nbsp; Allah sizi topraktan, sonra nutfeden yaratmış, sonra da sizi &ccedil;iftler halinde var etmiştir.[7]<br />\n	&nbsp; Y&uuml;ce Allah her şeyi &ccedil;iftiyle yaratmıştır. Evrene baktığımızda g&ouml;rd&uuml;ğ&uuml;m&uuml;z her şeyin bir eşini de beraberinde g&ouml;r&uuml;r&uuml;z. Bu yaratılışın kanunu, Allah&quot;ın kurduğu bir sistemdir. &Ouml;zellikle canlılar aleminde her şeyin eri olduğu gibi her şeyin de dişisi de mevcut bulunmaktadır. Bu yaratılış sisteminin en iyi şekilde işlemesini sağlayan temel unsurlardan biridir. Allah her şeyi bir nizam ve &ouml;l&ccedil;&uuml; i&ccedil;erisinde yaratmıştır.<br />\n	&quot;Rabbimiz! Sen bunu boşuna yaratmadın&quot; .[8]<br />\n	G&ouml;ğ&uuml;n boşluğunda Allah&quot;ın buyruğuna boyun eğerek u&ccedil;an kuşlara bakmıyorlar mı? Onları Allah&quot;tan başka tutan kimse yoktur. İman eden kavim i&ccedil;in bunda dersler vardır.&quot; [9]<br />\n	&nbsp;&nbsp;Y&uuml;ce Allah g&ouml;kte u&ccedil;an kuşlarda yerde gezen karıncalara bakıp ibretler almamızı ve dersler &ccedil;ıkarmamızı tavsiye ediyor. Allah&quot;ın yarattığı her şeyde d&uuml;ş&uuml;nen ve aklını &ccedil;alıştıran insanlar i&ccedil;in bir ders ve ibret vardır.<br />\n	Aynı şekilde bizleri yaratan Allah kendi yaratılışımızda da nice ibret ve derslerin olduğunu ve bunları d&uuml;ş&uuml;nmemizi &ouml;ğ&uuml;tlemektedir. Eğer d&uuml;ş&uuml;n&uuml;rsek asla kadının kendisini &quot;neden kadın olarak yaratıldım?&quot; diyerek aşağılamasının asla doğru ve islami bir davranış olmadığını g&ouml;r&uuml;r&uuml;z.<br />\n	&nbsp; İslamiyet cahili sistemlerde kadını saplandığı zillet batağından kurtararak izzetin zirvesine ulaştırmaktadır.&quot;Ş&uuml;phesiz, Allah (c.c) katında en değerliniz, O&quot;na karşı gelmekten en &ccedil;ok sakınanızdır.&quot;[10] &Uuml;st&uuml;nl&uuml;k takvadadır. Takvalı kim olursa olsun &uuml;st&uuml;n sayılmıştır. Bizde (&ouml;rfi dinde) ise maddi g&uuml;ce sahip olan erkeğin &uuml;st&uuml;n olduğu g&ouml;z &ouml;n&uuml;nde tutulmuş ama İslam bu g&ouml;r&uuml;ş&uuml; yıkmaya &ccedil;alışmıştır. Hz. Ali&quot;nin (a.s) buyurduğu gibi &quot;En akıllınız, en &ccedil;ok sakınanız (takvalı olanınız) dır.&quot;[11]<br />\n	&nbsp; &Uuml;st&uuml;nl&uuml;k takvadaysa ve Allah&quot;ın ayetleri herkese şamilse ve kadın da sakınıyorsa meleklerin derecesine hatta daha &uuml;st&uuml;ne &ccedil;ıkabilir demektir. Sakınmayan erkek nasıl olurda sakınan kadından &uuml;st&uuml;n olabilir? Erkek sakınmıyorsa esfeli safilin &quot;aşağıların en aşağısı&quot;[12] haline d&uuml;ş&uuml;yorsa nasıl olurda Allah&quot;ın aşağılık kıldık dediğini biz en &uuml;st&uuml;n tutabiliriz.? Aynı şekilde aşağıların aşağısına d&uuml;şen kadını nasıl olur da alay-i illiyyin&quot;e (y&uuml;celerin y&uuml;cesine) &ccedil;ıkarabiliriz. İnsanlar ister kadın olsun ister erkek takvaları &ouml;l&ccedil;&uuml;s&uuml;nce değerlendirilmelidirler ve hak ettikleri değerleri onlara veren İslam olmalıdır. Hz. Ali&quot;nin buyurduğu gibi &quot;İnsanların en akıllısı, Allah&quot;a en yakın olan kimsedir&quot;[13] Allah&quot;a en yakın olan kimse en &ccedil;ok korunan kimse demektir. Allah&quot;a g&ouml;re akıllılığın değeri takva &ouml;l&ccedil;&uuml;s&uuml;ncedir.<br />\n	&nbsp; İster erkek ister kadın her ikisinin de &ccedil;abasının sonucu kendisinedir. Kim &ccedil;alışır iyi bir kul olma yolunda adım atarsa Allah ayırım yapmaksızın her ikisinden de kabul buyuracaktır. &quot;İnsan i&ccedil;in sadece &ccedil;alıştığı vardır.&quot;[14]<br />\n	&quot;M&uuml;sl&uuml;man erkekler ve kadınlar, m&uuml;min erkekler ve kadınlar Allah&quot;a itaat eden erkekler ve kadınlar, doğru olan erkekler ve kadınlar, namuslarını koruyan erkekler ve kadınlar, Allah&quot;ı &ccedil;ok zikreden erkeler ve kadınlar. işte Allah bunların hepsine mağfiret ve b&uuml;y&uuml;k ecir hazırlamıştır.&quot;[15]<br />\n	&nbsp; Kadına yapılan zul&uuml;m ve işkence, onu aşağılayan her t&uuml;rl&uuml; s&ouml;zl&uuml; ve fiili sataşma, onu hor ve zelil g&ouml;rmek, erkekten aşağı g&ouml;rmek, ona hakaret etmek velhasıl kendisine yapılmasını istemediğini kadınına yapması ve layık g&ouml;rmesi bunların hepsi cahiliye davranışlarının kalıntılarıdır. Kur&quot;an ise bu t&uuml;r davranışları şiddetle yermiş ve hesabının sorulacağını a&ccedil;ık&ccedil;a beyan etmiştir: &quot;Kız &ccedil;ocuğun hangi su&ccedil;tan &ouml;t&uuml;r&uuml; &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml; kendisine sorulduğu zaman;&quot;[16]<br />\n	&nbsp; &quot;Erkeklere kazandıklarından bir pay olduğu gibi kadınlara da kazandıklarından bir pay vardır.&quot;[17] ayetiyle erkeklerle arasındaki farkı kaldıran İslam, diğer yandan da kadınlara g&ouml;r&uuml;ş belirtme ve oy verme hakkını tanımaktadır. Allah Resul&uuml; (s.a.a) Kur&quot;an-ı Kerim&quot;in emri ile kadınlardan biat alarak ve onları kabul ederek onlara bu hakkı y&uuml;zyıllar &ouml;ncesinden vermiştir: &quot;Sana biat etmek &uuml;zere geldikleri zaman, onları kabul et.&quot;[18] İmam Ali&quot; (a.s) &quot;Ey insanlar! Ş&uuml;phesiz Ademden ne kul ve ne de cariye doğmuştur. T&uuml;m insanlar (kadın ve erkek) h&uuml;rd&uuml;r.&quot;[19] ve &quot;kimsenin k&ouml;lesi olma &ccedil;&uuml;nk&uuml; Allah (c.c) seni &ouml;zg&uuml;r yaratmıştır.&quot;[20] diyerek insana &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; &ouml;ğretmekte bu konudaki her t&uuml;rl&uuml; teredd&uuml;d&uuml; ortadan kaldırmaktadır.<br />\n	&nbsp;İslam, kadını &ouml;ğretileri ışığında y&uuml;celtti. &Ouml;yle ki kadını ilahi risaletin bek&ccedil;isi ve islami h&uuml;k&uuml;m ve adabın beyan edicisi kılmış ve erkeklere bir emanet olarak vermiştir. Veda hutbesinde Allah Resul&uuml; (s.a.a) ş&ouml;yle buyuruyor: &quot;Ey insanlar sizin kadınlar &uuml;zerinde hakkınız olduğu gibi, onların da sizler &uuml;zerinde hakları vardır. Ben size onlara iyi davranmanızı vasiyet ediyorum. Onlar size Allah&quot;ın emanetleridirler.&quot; Emanete yapılan hıyanetin sorgusu elbette olacaktır.<br />\n	&nbsp;&quot;Kim emanete hıyanet ederse, kıyamet g&uuml;n&uuml; hıyanet ettiği şeyle gelir, sonra haksızlık yapılmaksızın herkese kazanmış olduğu &ouml;denir.&quot;[21]<br />\n	&nbsp;Y&uuml;ce Allah Kur&quot;an-ı Kerim&quot;de m&uuml;minlerin sıfatlarından bahsederken ş&ouml;yle buyuruyor:<br />\n	&quot;Onlar emanetlerini ve s&ouml;zlerini yerine getirirler.&quot;[22] Emanet edilen bir şey en g&uuml;zel şekilde korunmak ve evin en g&uuml;zel ve emniyet a&ccedil;ısından en g&uuml;venilir yerine konmak zorundadır ki g&uuml;zel korunabilsin ve emanet ehline sağlam bir şeklide ulaşabilsin.<br />\n	&quot;Emanetlerini ve s&ouml;zlerini yerine getirenler&quot; &quot;İşte onlar, cennetlerde ikram olunacak kimselerdir.&quot;[23]<br />\n	&nbsp;İşte bir hayvan kadar değer g&ouml;rmeyen kadını İslam y&uuml;celtti ve ona azamet ve insanlık makamını bağışladı. Orta&ccedil;ağ zihniyetinin taşlaşmış kalp yığınları arasında toprağa g&ouml;m&uuml;len kız &ccedil;ocuğunu, bir meta gibi alınıp satılan kadını, g&uuml;n&uuml;m&uuml;z&uuml;n ağızlarından salya akıtan materyalist maddiyat&ccedil;ı patronlarına cariye yapan kadını, Fransız devrimiyle yeni bir statiko arayan ama aradığını bulamayan kadını, yeniden erkeklerin patronlaşmasına ve onların &uuml;rettiği şeylerin t&uuml;ketimi i&ccedil;in reklam firmalarının kapılarında s&uuml;r&uuml;nen bir pa&ccedil;avra haline getirilen kadını, &ccedil;alışması lazım, kadın evine hapsolmamalı diyerek kendine ucuz iş&ccedil;i bulma peşinde olan materyalist patronları zenginleştirmekten &ouml;teye ge&ccedil;meyen kadını evet g&uuml;n&uuml;m&uuml;z kadınını İslam y&uuml;celtmiş ve &quot;cennet anaların ayakları altındadır&quot; diyerek, kendisine en b&uuml;y&uuml;k manevi değeri vermiştir.<br />\n	&nbsp;Kadın haklarının savunmak i&ccedil;in &ccedil;alışan batılı kadınlar feminizm adına bir takım ideolojiler ortaya atmışlardır ama bu ne derece kadının sorunlarını &ccedil;&ouml;zebilmiştir? Bug&uuml;n batıya baktığımızda dağılan aile yuvaları, babanın evladını evladın da babasını tanımadığı, annenin &ccedil;ocuğundan habersiz gezindiği modern sokak ve parklar, &ccedil;alıştığı fabrikalar ve at&ouml;lyeler ne kadar kadına &ouml;zg&uuml;rl&uuml;k verebilmiştir acaba? Bir araba lastiğinin reklamını yapmak i&ccedil;in eve istediği saatte gelmek istediği saatte &ccedil;ıkıp gitmek &ouml;zg&uuml;rl&uuml;k sayılabilir mi? İnsanın insani değerler taşımadığı bir toplumda ne derece kadın değer kazanabilir.? Merhametsiz bir yuvada yetişen &ccedil;ocuk, annesini uyku saatinde g&ouml;ren bir &ccedil;ocuk, işin verdiği yorgunlukla eve gelerek stres ve bunalımdan &ccedil;ocuğunun tenine dahi dokunmadan koltuğun &uuml;zerine uzanan, adeta bir cesedi andıran g&uuml;n&uuml;m&uuml;z batı feminist kadını ne derece &ouml;zg&uuml;r sayılabilir? Annesiz b&uuml;y&uuml;yen, kreşlerde b&uuml;y&uuml;t&uuml;len &ccedil;ocuk yarın nasıl annesini tanıyabilir? Annenin şefkat ve sevgisine muhta&ccedil; olan &ccedil;ocuk, annesini bile g&ouml;rmeden b&uuml;y&uuml;y&uuml;p topluma karışırsa, yarın o &ccedil;ocuktan nasıl merhamet kanatlarını sana germesini bekleyebilirsin?<br />\n	&quot;İ&ccedil;inizden, kendileriyle huzura kavuşacağınız eşler yaratıp; aranızda muhabbet ve rahmet var etmesi, O&quot;nun varlığının belgelerindendir. Bunlarda, d&uuml;ş&uuml;nen kavim i&ccedil;in dersler vardır.&quot;[24]<br />\n	&nbsp;Yarattığı her şeyi g&uuml;zel yaratan&quot;[25] Allah kadını da en &quot;g&uuml;zel yaratan,&quot;[26] dır. Allah (c.c) kadını da en g&uuml;zel şekilde yaratmış ve ona hayat arkadaşını bağışlamıştır. Birbirini tamamlayan iki varlık! Onsuz (kadınsız) olunamayacağı gibi, onsuzluğunda (erkeksiz) d&uuml;ş&uuml;n&uuml;lemediği bir varlık!Yaratılışta birbirini tamamlayan iki insan.<br />\n	Eyyaşi tefsirinde zikredildiği gibi İmam Bakır&quot;dan nakledilen bir rivayete g&ouml;re &quot;y&uuml;ce Allah (c.c) Hz. Havva&quot;yı Hz. Adem&quot;in geri kalan toprağından yaratmıştır.&quot;[27] Erkeğin kaburga kemiğinden değil. Kadın da Allah&quot;ın (c.c) yarattığı ve ona ayrı şekil verdiği bir insandır.<br />\n	&nbsp;Bir insan olarak kadını değerlendirirsek &quot;Biz insanı en g&uuml;zel şekilde yarattık.&quot;[28] Burada Allah (c.c) ister kadın ister erkek her ikisinin de en g&uuml;zel şekilde yaratıldığını bildiriyor. Evet şu konuda birleşmemiz gerekir ki insan olarak kadın en g&uuml;zel şekilde yaratılmıştır. Bu ayet sadece erkekleri bağlamadığı gibi sadece kadınları da bağlamaz. Her ikisini de bağlar. &Ccedil;&uuml;nk&uuml; kadın ve erkek &quot;Ey insanlar! Sizi bir tek nefisten yaratan, ondan eşini var eden ve ikisinden pek &ccedil;ok erkek ve kadın meydana getiren Rabbinizden sakının.&quot;[29] Allah&quot;ın insan olarak belirttiği yaratıklarıdır. Her ikisi de Allah&quot;ın kullarıdır. Şunu iyi anlamamız lazım ki Kur&quot;an kadın ve erkek konusunda ayırımcılık yapmamaktadır. Kur&quot;an a&ccedil;ısından kadın ve erkek birdir. Sadece yaratılıştaki fiziksel bir takım farklılıkların bulunması erkeklerin kadınlardan manevi y&ouml;nden &uuml;st&uuml;n olduğunu g&ouml;stermez.<br />\n	&nbsp;İnsanın ne olduğunu ve nasıl olduğunu bilen en iyi ş&uuml;phesiz Allah&quot;tır ve onun i&ccedil;in nelerin hayırlı ve nelerin zararlı olduğunu da en g&uuml;zel bilen O&quot;dur. H&uuml;kmedenlerin en iyi h&uuml;kmedeni Allah&quot;tır. &Ccedil;&uuml;nk&uuml; &quot;ehkemu&quot;l hakimin&quot;dir. Elbette kadınlar hakkında en iyisini h&uuml;kmetmiştir. Her şeyin en iyisini bilen elbette Allah&quot;tır &ccedil;&uuml;nk&uuml; O &quot;alim&quot; sıfatının sahibidir. Bizi bilen ve en iyi şekilde tanıyana boyun eğmeli ve onun sunduğu geniş merhamet ve bağışlanma şemsiyesi altına girmeliyiz.<br />\n	&nbsp;Her şeyi en g&uuml;zel şekilde ayetler bize a&ccedil;ıklıyor. İnsanın yaratılmasındaki g&uuml;zellikleri g&ouml;r&uuml;rsek, &quot;neden kadın yaratıldık? Sorusunu da aşağılayarak soramayız herhalde. Kadın varolmasaydı hi&ccedil;bir şey varolmazdı. &Ccedil;&uuml;nk&uuml; alemin y&uuml;z&uuml; suyu h&uuml;rmetine yaratıldığı ahir zaman peygamberini doğuran bir kadındır. Kadın olmasaydı alem varolmazdı. Muhammed Mustafa (s.a.a) varolmazdı. Allah&quot;ın yaratılış d&uuml;zeni kadının yaratılmasını gerektiriyordu ve de nasıl yaratılması gerektiğini de en iyi bilen Allah olduğuna g&ouml;re kadını da en iyi ve g&uuml;zel şekilde yaratmıştır. Kadına verdiği zarafet, incelik ve duygusallık onun kadın olmasının belki de en b&uuml;y&uuml;k &ouml;zelliklerindendir. Kadına en iyi terbiye edici olarak baktığımızda gerek annelikte, gerek eğitimde ve gerekse &ouml;ğretimde son derece başarılı olması y&uuml;ce Allah&quot;ın sıfatı olan rab sıfatının c&uuml;zisinin kadına bağışlanmış olmasıdır. En iyi terbiye edici Allah&quot;tır hi&ccedil; ş&uuml;phesiz; ama ikinci planda kadındır belki de. Allah&quot;ın sıfatlarının kadınlar &uuml;zerine yansımasına baktığımızda rab (terbiye edici) ve rauf (yumuşak) ve merhameti g&ouml;rmekteyiz. Terbiye etme sıfatını ona bağışlamış olmasaydı bu kadar canlılar i&ccedil;erisinde dişi varlıkların yavrularına g&ouml;sterdiği ilgi ve şefkati g&ouml;remezdik. &Ccedil;&uuml;nk&uuml; anne koruyucudur, şefkatlidir ve merhamet timsalidir. Tavuğun civcivleri i&ccedil;in nasıl u&ccedil;uştuğunu ve civcivlerini her t&uuml;rl&uuml; tehlikeden nasıl koruduğuna şahidiz. Yabancı bir ses işittiğinde &ccedil;ıkardığı sesle yavrularını kanatlarının altına aldığını hepimiz g&ouml;rmekteyiz elbette.<br />\n	&nbsp;Hayvanların bile bu kadar merhamet ve sevgiyle besledikleri yavrulara, biz insan olarak elimizdeki bir takım feminist sloganlar sayesinde kendimizi kainatın yaratıcısının koyduğu bu d&uuml;zene adeta karşı koyarcasına &quot;ben bakmak zorunda değilim, yapmıyorum, bakmıyorum,&quot; demek yaratılıştan verilmiş y&uuml;ce ilahi donanımları g&ouml;mezlikten gelmek ve kendi ilahi yeteneklerini ihmal etmektir. M&uuml;sl&uuml;man kadın Allah&quot;ın kendisine bağışladığı bu terbiye sıfatına uygun olarak hareket etmesi yaraşır. Kadının bir insan terbiye ederek yeni bir d&uuml;nya yaratması sağlanabilir. Eğer kadın iyi bir anne, iyi bir eş, iyi bir kardeş olursa her şeyde d&uuml;zen, huzur, ahenk, kardeşlik ve anlayış ortaya &ccedil;ıkacaktır. Yeni bir milenyumda kadının kendini yeniden g&ouml;zden ge&ccedil;irmesi belki de bu &ccedil;irkefliklerle dolu, her t&uuml;rl&uuml; anarşinin, ter&ouml;r&uuml;n, zulm&uuml;n, adaletsizliğin, aşağılanmanın, birbirimizi anlayamamanın, s&ouml;m&uuml;rgeciliğin ve s&ouml;m&uuml;r&uuml;n&uuml;n, emperyalizmin, kapitalizmin, kominizmin ve faşist eğilimlerin boy gezdiği bu d&uuml;nyaya belki de en b&uuml;y&uuml;k huzur, adalet, kardeşlik ve anlayış sağlayan bu M&uuml;sl&uuml;man kadın olacaktır.</p>\n\n<p>\n	----------------------------------------------------------------------------------</p>\n\n<p>\n	[1]İslam&quot;da aile d&uuml;zeni, s. 121, H&uuml;seyin Ensariyan<br />\n	[2] Haşr Suresi 24. ayet<br />\n	[3] Tegabun Suresi 3. ayet<br />\n	[4] Rahman Suresi 5. ayet<br />\n	[5] M&uuml;k Suresi 3. ayet<br />\n	[6] Furkan Suresi 2. ayet<br />\n	[7] Fatır Suresi, 36. ayet<br />\n	[8] Al-i İmran Suresi, 191. ayet<br />\n	[9] Nahl Suresi 79. ayet<br />\n	[10] Hucurat Suresi 13. ayet<br />\n	[11] Gurer&quot;ul Hikem, (c.2, s.370)<br />\n	[12] Tin Suresi 5. ayet<br />\n	[13] Gurer&quot;ul Hikem, (c.2, s.443)<br />\n	[14] Necm Suresi 39. ayet<br />\n	[15] Ahzab Suresi, 35. ayet<br />\n	[16] Tekvir Suresi 7. ayet<br />\n	[17] Nisa Suresi, 32. ayet<br />\n	[18] M&uuml;mtehine suresi 12.ayet<br />\n	[19] Nehc&quot;us-Saadet, 1/198<br />\n	[20] Bihar, c. 77, s. 214<br />\n	[21] Al-i İmran Suresi 161. ayet<br />\n	[22] Muminun Suresi 8.ayet<br />\n	[23] Mearic Suresi, 32 ve 35. ayetler<br />\n	[24] Rum Suresi 21. ayet<br />\n	[25] Secde Suresi 7. ayet<br />\n	[26] Haşr Suresi 24. ayet<br />\n	[27] İslam&quot;da Aile D&uuml;zeni, s. 83, H&uuml;seyin Ensariyan<br />\n	[28] Tin Suresi, 5. ayet<br />\n	[29] Nisa Suresi 1. ayet</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','İslam\"da Kadının Yaratılışı ve Toplumsal Yeri','','publish','closed','open','','islamda-kadinin-yaratilisi-ve-toplumsal-yeri','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3151',0,'post','',0),(3152,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	Rabb&quot;imiz aile i&ccedil;inde sabır imtihanıyla karşılaşanlara b&uuml;y&uuml;k m&uuml;kafatlar veriyor. &Ccedil;&uuml;nk&uuml; aile i&ccedil;indeki sabır, yuvanın mutluluğu uğruna g&ouml;ze alınıyor. Rabbimiz m&uuml;sl&uuml;manın yuvasının bozulmasını sevmiyor.<br />\n	&nbsp;Evet, sabır her yerde g&uuml;zeldir; ama aile i&ccedil;inde bir başka g&uuml;zeldir. - Neden aile i&ccedil;inde bir başka g&uuml;zeldir? &Ccedil;&uuml;nk&uuml; aile i&ccedil;indeki sabır sadece sabredenin kendisini değil, aile bireylerinin hepsini de ilgilendiriyor, bir bakıma yuvanın mutluluğu uğruna g&ouml;ze alınıyor bu sabır. Bu bakımdan aile i&ccedil;indeki sabrın değeri Allah yanında da bir başka &ouml;zellik ve g&uuml;zellik taşıyor.&nbsp;<br />\n	&nbsp;Aslında ailede ideal olan, birinin &ouml;tekini sabra zorlamaması, ortak kararlarla hareket edip yine ortak kararlarla hayatın yaşanmasıdır. Ancak bu ideal maalesef her yerde, her zaman ger&ccedil;ekleşmiyor. &Ccedil;oğu yerde aile i&ccedil;inde birilerinin sabır kahramanlığını &uuml;stlenmesiyle y&uuml;r&uuml;yor bu birliktelik. Bu durumda elbette iki taraf da eşit değildir. Sabra zorlayan zalim, sabretmeye mecbur kalanlar da mazlum durumuna d&uuml;ş&uuml;yor. Allah yanında ise zalimi bekleyen ceza, mazlumu bekleyen de m&uuml;kafattır! Hem de nasıl m&uuml;kafat?&nbsp;<br />\n	Rabb&quot;imiz aile i&ccedil;inde sabır imtihanıyla karşılaşanlara, başka ameliyle kazanamayacağı kadar b&uuml;y&uuml;k m&uuml;kafatlar veriyor; hanımefendi sabrediyorsa sabrının şiddeti nispetinde Cennet hanımlarının ablalığı makamına doğru y&uuml;kseltiyor, beyefendi sabrediyorsa Cennet gen&ccedil;lerinin ağabeyleri derecesine doğru y&uuml;celtiyor verdikleri sabır imtihanı sebebiyle.<br />\n	- Neden bu kadar b&uuml;y&uuml;k m&uuml;kafat veriliyor ailede sabır imtihanını verenlere?<br />\n	- &Ccedil;&uuml;nk&uuml; Rabbimiz M&uuml;sl&uuml;man&quot;ın yuvasının bozulmasını sevmiyor, En sevmediğim helal, boşama kelimesidir. buyurarak, aile birliğinin bozulmasını &ouml;nleyen sabır kahramanlarını, sabrının şiddeti nispetinde Cennet dereceleriyle &ouml;d&uuml;llendiriyor.&nbsp;<br />\n	&nbsp; Ancak, sahibini Cennet&quot;e g&ouml;t&uuml;recek olan bu sabrın i&ccedil;inin boşaltılmaması şarttır!&nbsp;<br />\n	&nbsp; İnanmış insanın, i&ccedil;ini Cennet m&uuml;jdeleriyle doldurduğu sabır ile, bu m&uuml;jdelerden boşaltılmış sabır aynı rahatlığı sağlamaz. İ&ccedil;i İlahi m&uuml;jdelerden boşaltılan sabır, sahibine işkence hayatı yaşatır, sabrederek ebedi hayatımı kazanıyorum sevincini hissettirmez, sinir zafiyetine maruz bırakabilir.&nbsp;<br />\n	&nbsp; Bu sebeple, sabrın i&ccedil;i boşaltılmamalı, sabrederken bile bir manevi lezzet alıp başka amelleriyle kazanamadığı ahiretini g&ouml;ze aldığı bu sabrı sayesinde kazandığını d&uuml;ş&uuml;nmeli, &uuml;z&uuml;lerek değil sevinerek sabretmelidir.&nbsp;<br />\n	&nbsp; Sabrın i&ccedil;inde Cennet kazandıran m&uuml;kafatları keşfeden maneviyat b&uuml;y&uuml;klerinden iki sabır &ouml;rneği vereceğim burada. Bakalım sabrı nasıl anlıyor, nasıl isteyerek tercih ediyorlar g&ouml;relim. Şarkın duası makbul velisi Bişri Hafi&quot;ye derler ki:<br />\n	- Size gelen hastalara dua ediyorsunuz, iyi oluyorlar; ama kendiniz hastalıktan bir t&uuml;rl&uuml; kurtulamıyorsunuz. Biraz da kendiniz i&ccedil;in dua etseniz ya?<br />\n	&nbsp; Ş&ouml;yle cevap verir sabır kahramanı b&uuml;y&uuml;k veli:<br />\n	- Sabırla neler kazandığımı bildiğimden dolayı kendime dua edip de kazandığımı kaybetmek istemiyorum. Sabrın neler kazandırdığını bilemeyenlere ise dua ediyorum sabırsızlık edip de kazanma yerine kaybetmesinler diye.&nbsp;<br />\n	&nbsp; Semerkant&quot;ın bu muhterem aliminin hanımıyla arası hoş değilmiş. Durumu bilen komşulardan telkinler gelmiş:<br />\n	-Efendi hazretleri demişler, sana denk olmayan bu &ccedil;enesi d&uuml;ş&uuml;k hanımı bırak, ilmine denk d&uuml;şen bir hanım al. Kim olsa sana kızını verir, evlenmekte hi&ccedil; zorlanmazsın.&nbsp;<br />\n	&nbsp; Sabrın hep sonunu d&uuml;ş&uuml;nen alimin cevabı ş&ouml;yle olur:<br />\n	- Bu hanımı bırakırsam ikimiz de kaybederiz. Hanım benim gibi sabırlı birini bulamaz kaybeder. Ben de bu hanıma g&ouml;sterdiğim sabırla kazandığımı bulamaz kaybederim.<br />\n	&nbsp; Aile i&ccedil;indeki sabrın &ouml;zelliğini bilen alim s&ouml;zlerini ş&ouml;yle bağlar:<br />\n	- Yoksa der, siz aile i&ccedil;indeki sabrın, Cennet kazandıran &ouml;zelliğini bilmiyor musunuz?<br />\n	&nbsp; İşte b&ouml;yle. Sabrın i&ccedil;indeki kutsal karşılığı boşaltırsanız sabır sizin i&ccedil;in sinir savaşı halini alır. Ama Cennet kazandıran &ouml;zelliğine inanarak sabrederseniz, başka amelinizle kazanamadığınız Cennet&quot;i bu sabrın kazandırdığını d&uuml;ş&uuml;n&uuml;r, gerginliğinizi azaltır, mutluluğunuzu &ccedil;oğaltabilirsiniz.&nbsp;<br />\n	&nbsp; &nbsp;Elbette bu, ideal olan birlikteliği bulamadığınız takdirde b&ouml;yle.</p>\n\n<p>\n	&nbsp;</p>','Aile içinde sabır','','publish','closed','open','','aile-icinde-sabir','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3152',0,'post','',0),(3153,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	&nbsp;</p>\n\n<p>\n	Hamd &acirc;lemlerin Rabbi olan Allah&rsquo;a mahsustur. Salat ve selam efendimiz Hz. Muhammed&rsquo;e ve onun hidayet meşaleleri olan temiz ve se&ccedil;kin Ehl-i&nbsp;Beyt&quot;ine olsun.<br />\n	&nbsp;Nur ve Marifet Kevseri olan Hz. Fatıma (s.a)&rsquo;nın kutlu doğum g&uuml;n&uuml;n&uuml; b&uuml;t&uuml;n M&uuml;sl&uuml;manlara ve sizlere tebrik ediyorum.<br />\n	&nbsp;Bu m&uuml;barek doğum g&uuml;n&uuml; b&uuml;y&uuml;k İslam&icirc; bayramlardan biridir. &Ccedil;&uuml;nk&uuml; Hz. Fatıma (s.a) İslam&rsquo;ın, hatta insanlık tarihinin &ouml;nde gelen şahsiyetlerinden biridir. Resulullah (s.a.a)&rsquo;ın Hz. Fatıma&rsquo;ya hitaben ş&ouml;yle buyurduğu nakledilmiştir:<br />\n	&nbsp;Acaba &acirc;lemdeki t&uuml;m kadınların en &uuml;st&uuml;n&uuml; olmak istemez misin?<br />\n	&nbsp;Yani, sen &acirc;lemdeki b&uuml;t&uuml;n kadınlardan &uuml;st&uuml;ns&uuml;n. Hz. Meryem nasıl? diye sordular. (&Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da Hz. Meryem&rsquo;in &acirc;lemdeki kadınların arasında se&ccedil;kin kılındığı a&ccedil;ıklanmıştır.) Resulullah (s.a.a) ş&ouml;yle buyurdu :<br />\n	Meryem kendi zamanının kadınlarından &uuml;st&uuml;nd&uuml;; ama sen ge&ccedil;miş-gelecek t&uuml;m kadınlardan &uuml;st&uuml;ns&uuml;n.<br />\n	Eğer Hz. Fatıma (s.a)&rsquo;nın şahsiyetini kavramak bizim sınırlı ufuklara sahip g&ouml;r&uuml;ş ve fikrimiz i&ccedil;in m&uuml;mk&uuml;n olsaydı, biz de onun &acirc;lemdeki t&uuml;m kadınlardan &uuml;st&uuml;n olduğunu tastik ederdik. Hz. Fatıma (s.a) peygamber ve imam olmamasına rağmen kısa s&uuml;ren &ouml;mr&uuml;nde, ancak peygamberlerin ve velilerin ulaşabildiği ilm&icirc; ve manev&icirc; makamlara erişebilmiştir. Hz. Fatıma (s.a), İmamet yıldızlarını i&ccedil;ine alan y&uuml;ce g&ouml;k kubbesidir.<br />\n	&nbsp;Ehl-i Beyt İmamları, anneleri Hz. Fatıma&quot;ya karşı &ouml;zel bir saygı besliyorlardı. Bu saygıyı bir başkası hakkında g&ouml;rmek m&uuml;mk&uuml;n değildir.<br />\n	Bu y&uuml;zden bug&uuml;n &nbsp;İslam&icirc; bir bayramdır ve bir insanlık bayramıdır.<br />\n	&nbsp; Kadınların toplumsal ve ferd&icirc; y&ouml;nden istenilen mevkiye ulaşabilmeleri i&ccedil;in y&uuml;r&uuml;t&uuml;len k&uuml;lt&uuml;rel ve hukuksal faaliyetler i&ccedil;in iki t&uuml;rl&uuml; hedef d&uuml;ş&uuml;n&uuml;lebilir:<br />\n	&nbsp;1- Kadının kendi varlık kemaline ulaşmasını sağlamak i&ccedil;in &ccedil;alışıp faaliyet g&ouml;stermek. Yani, kadının toplumda ger&ccedil;ek insan&icirc; haklarına kavuşarak yeteneklerinin filizlenmesi i&ccedil;in uygun ortamın oluşmasını ve sonu&ccedil;ta insan&icirc; kemaline erişmesini sağlamak. Bu durumda kadın, insanlığın ve toplumunun gelişmesi i&ccedil;in yardımcı olabilir ve d&uuml;nyada adalet ve huzurun egemen olması i&ccedil;in katkıda bulunabilir.<br />\n	&nbsp;2- Erkeklerle kadınlar arasında rekabet ve ayrılık esasına dayalı olan bir d&uuml;nya oluşturmak ve bu iki sınıfın bazı &ccedil;ıkarlarda birbirleriyle m&uuml;cadele halinde olduklarını d&uuml;ş&uuml;nerek kadının bu arada daha fazla bir pay alması i&ccedil;in &ccedil;alışmak.<br />\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu t&uuml;r faaliyet veya hareketler i&ccedil;in iki t&uuml;rl&uuml; d&uuml;ş&uuml;nebiliriz. Birinci hedef, İslam&icirc; hedeftir. Ama ikinci hedef, batı kaynaklı faaliyetlerde daha &ccedil;ok kendini g&ouml;stermektedir.&Uuml;zerinde durulması gereken ikinci nokta ise şudur: Bizim kadın konusundaki faaliyetlerimizdeki hedefimiz neden ibarettir? Bu konuda da İslam&icirc; metot, batılıların ortaya attığı slogan ve faaliyet metotlarından farklıdır.<br />\n	&nbsp;Batının bu konuda g&uuml;ndemdeki sloganı kadının h&uuml;rriyetidir. Onların s&uuml;rekli tekrarladıkları sloganları herkesin bildiği &uuml;zere kadın &ouml;zg&uuml;rl&uuml;ğ&uuml;d&uuml;r. &Ouml;zg&uuml;rl&uuml;k ise kapsamı &ccedil;ok geniş olan bir kavramdır. Esaretten &ouml;zg&uuml;rl&uuml;ğ&uuml; kapsadığı gibi, ahlaktan &ouml;zg&uuml;r olmayı da kapsamına alabilir. &Ccedil;&uuml;nk&uuml; ahlak da, birtakım bağlayıcı ve sınırlayıcı ilkelerden ibarettir. Bu kavram, patronların kadınlara az maaş vermek gibi haksız uygulamalarına son vermenin gerekliliğini ifade edebileceği gibi, kadının aile &ccedil;er&ccedil;evesinde birtakım kanunlara bağlı kalmasının reddi anlamına da gelebilir. Evet, &ouml;zg&uuml;rl&uuml;k, b&uuml;t&uuml;n bu manaları i&ccedil;erebilir. Nitekim, kadın ile ilgili bu t&uuml;r sloganları ileriye s&uuml;ren kimseler tarafından ortaya atılan talepler arasında bu t&uuml;r &ccedil;elişkili isteklerin birlikte yer aldığına şahidiz.<br />\n	&nbsp;Ne yazık ki batıda &ouml;zg&uuml;rl&uuml;k kavramına yanlış ve zararlı bir mana y&uuml;klenmiştir. &Ouml;zg&uuml;rl&uuml;ğ&uuml;, aile kurumunun gerektirdiği şartların dışına &ccedil;ıkma, hatta evlenip aile kurarak &ccedil;ocuk yetiştirme yerine ge&ccedil;ici şehvetlere y&ouml;nelebilme şeklinde yorumluyorlar. Bu kavramı doğru bir şekilde kullanmıyorlar. &Ouml;rneğin; batıda kadın &ouml;zg&uuml;rl&uuml;ğ&uuml; adına g&uuml;ndeme getirilen meselelerden birisi de, hamile kadınların &ccedil;ocuk aldırma &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahip olması meselesidir. Dış g&ouml;r&uuml;nt&uuml; itibarıyla &ccedil;ok basit ve sade gibi g&ouml;r&uuml;nen bu s&ouml;ylemin altında &ccedil;ok b&uuml;y&uuml;k bir tehlike yatmaktadır. Kadın &ouml;zg&uuml;rl&uuml;k hareketleri, eğer doğru bir sistem ve sahih bir m&uuml;cadele y&ouml;ntemine sahip olmak istiyorlarsa, bu t&uuml;r yıkıcı hedeflerden kesinlikle uzak olmalıdırlar. &Ccedil;&uuml;nk&uuml; bu hedeflerin bir kısmı faydalı olmasına rağmen, bir kısmı da kesinlikle kadınlar i&ccedil;in zararlıdır. Bundan dolayı, daha doğru ve problemleri halledici sloganlar ve s&ouml;ylemler bulmalıdırlar.<br />\n	&nbsp;Her toplumsal hareketin başarıya ulaşması, o hareketin, doğru teşhisler ve ger&ccedil;ek maslahatlara dayalı olmasının yanı sıra, birtakım sahih akl&icirc; temellere oturtulmasına bağlıdır. Kadın haklarını savunma adına ger&ccedil;ekleştirilen b&uuml;t&uuml;n hareketlerde bu ilkeye riayet edilmelidir. Yani, kadın ve erkeğin tabiatları iyice tanımlanmalı, kadın ve erkeğin kendilerine has sorumluluk ve uğraşları belirlenmeli ve buna ilave olarak bu iki cins arasındaki ortak y&ouml;nler de g&ouml;z &ouml;n&uuml;nde bulundurularak taklit&ccedil;ilikten uzak bir şekilde kadından yana hareketler oluşturulmalıdır. Eğer bir hareket, taklit ve gelişig&uuml;zel alınmış birtakım kararların neticesinde oluşursa, kesinlikle zararlı olur.<br />\n	Eğer bizler batılılardan geri kalmama kastıyla kadın haklarını savunmaya kalkışır ve sırf batılılar bize k&ouml;t&uuml; g&ouml;zle bakmasınlar diye bu işe girişirsek, hareketimiz asla doğru bir sonu&ccedil; doğurmaz. Eğer onların bu alanda doğru bir yol katettiklerini sanarak bu meydana girersek, o zaman kesinlikle doğru olana ulaşamayız. Evet, batılılara ait niyet ve hedeflerle bu işe kalkışmamalıyız; &ccedil;&uuml;nk&uuml; onlar yanlış temellere dayalıdır.<br />\n	&nbsp;Ne yazık ki, bug&uuml;n kadın hakları adına s&ouml;ylenen birtakım s&ouml;zlerin tamamen taklit &uuml;r&uuml;n&uuml; olduğu g&ouml;r&uuml;lmektedir. Eğer bizler kadın haklarını savunma adına aynı s&ouml;zleri s&ouml;yler ve aynı yolu katedersek aldanmışızdır. Bizler &acirc;lemdeki hakikatleri bulmaya &ccedil;alışmalıyız; ki bu hakikatler İslam&quot;ın &ouml;ğretilerinde mevcuttur.<br />\n	İslam, insanın tek&acirc;m&uuml;l&uuml;n&uuml; hedef edinmiştir. Bu a&ccedil;ıdan da kadın ve erkek arasında hi&ccedil;bir fark yoktur. İslam a&ccedil;ısından &ouml;nemli olan kadınlık veya erkeklik değil, tek&acirc;m&uuml;ld&uuml;r. Kadın ve erkek beşeriyetin iki temel unsurunu teşkil etmeleri nedeniyle, İslam&rsquo;da bazen kadından ve bazen de erkekten s&ouml;z edilmekte; bazı m&uuml;nasebetler dolayısıyla kadın &ouml;v&uuml;lmekte ve bazı diğer m&uuml;nasebetler dolayısıyla da erkek &ouml;v&uuml;lmektedir. Bu iki cins arasında insan olma a&ccedil;ısından hi&ccedil;bir fark yoktur. Bundan dolayı da Kur&rsquo;an iyiler ve k&ouml;t&uuml;lere &ouml;rnek vermek istediğinde kadından &ouml;rnek veriyor. K&ouml;t&uuml;ler i&ccedil;in şu &ouml;rneği zikrediyor:<br />\n	&ldquo;Allah, k&acirc;fir olanlara, Nuh&rsquo;un karısıyla ve Lut&rsquo;un karısıyla &ouml;rnek getirmektedir.&rdquo;[1]<br />\n	&nbsp;İyiler, yani iman edenler i&ccedil;in de şu &ouml;rneği getiriyor:<br />\n	&ldquo;Ve gene Allah, inananlara, Firavn&rsquo;un karısını &ouml;rnek getirmede.&rdquo;[2]<br />\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi hem doğru yol ve hem de yanlış yol &ouml;rneği, kadınlardan getirilmektedir. Başka bir yerde de erkeklerden bahsediliyor.<br />\n	&nbsp;<span style=\"line-height: 1.6em;\">İslam&rsquo;da &ouml;nemli olan, kadınlık veya erkeklik değildir. İslam&rsquo;da s&ouml;z konusu olan, insanın insan oluşu, yeteneklerin eğitilmesi ve herkesin, ister kadın, ister erkek olsun, vazifelerini yapmasıdır; ki bunun i&ccedil;in kadın ve erkeğin tabiatlarının iyice tanınması gerekmektedir. İslam&rsquo;da kadın ve erkeğin tabiatı g&uuml;zel bir şekilde a&ccedil;ıklanmıştır. İslam&rsquo;da asıl &ouml;nemli olan şey, dengedir. Yani, fertler arasında, ister kadın olsun, ister erkek, adaletin sağlanmasıdır. Bundan dolayı da bazı konularda kadınlarla ilgili olan h&uuml;k&uuml;mler erkeklerinkinden farklı olabilir. &Ccedil;&uuml;nk&uuml; tabiatları itibarıyla da kadın ve erkek arasında birtakım farklılıklar s&ouml;z konusudur. İslam&icirc; &ouml;ğretide kadın ve erkek t&uuml;r&uuml; arasındaki fıtr&icirc; ayrıcalıklar, ger&ccedil;ek&ccedil;i ve m&uuml;kemmel bir tarzda belirlenmiştir.</span></p>\n\n<p>\n	&nbsp;İslam&rsquo;ın bu konudaki g&ouml;r&uuml;ş&uuml;ne ge&ccedil;meden &ouml;nce batı k&uuml;lt&uuml;r&uuml;n&uuml;n &ouml;nemli bir &ccedil;ıkmazını huzurlarınıza arz edeceğim: Batılılar ge&ccedil;mişten beri kadının tabiatını tanıma ve kadının toplumdaki yeri konusunda ifrat ve tefritlere d&uuml;şm&uuml;şlerdir. Batı d&uuml;ş&uuml;ncesinin kadına bakış a&ccedil;ısı, eşitsizlik ve dengesizlik temeli &uuml;zerine oturtulmuştur. Siz batılıların atmış olduğu sloganlara bakmayın; bu sloganlar, anlamsızdır ve ger&ccedil;ekleri yansıtmamaktadır. Batı k&uuml;lt&uuml;r&uuml;n&uuml; bu sloganlar aracılığıyla tanımak m&uuml;mk&uuml;n değildir. Batı k&uuml;lt&uuml;r&uuml;n&uuml; batı edebiyatında aramak gerekir. Avrupa&rsquo;daki edebiyat, şiir, roman ve tiyatroyla ilgilenenler, Avrupa&rsquo;da Orta &Ccedil;ağ&quot;da, Orta &Ccedil;ağ &ouml;ncesinde ve ta son zamanlara kadar kadına ikinci derece bir varlık olarak bakıldığını bilirler. Bunun dışındaki iddialarının hepsi yalandır. Sizler, şu meşhur İngiliz yazar Shakespeare&rsquo;in eserleri ve diğer edeb&icirc; eserlere bir g&ouml;z atın da kadına nasıl bir g&ouml;zle bakıldığını g&ouml;r&uuml;n. Batı edebiyatında erkek, kadının sahibi ve vekilidir. Bu anlayışın bazı &ouml;rnekleri h&acirc;l&acirc; varlığını korumaya devam etmektedir.<br />\n	&nbsp;Bug&uuml;n bile bir kadın bir erkekle evlendiğinde, kendi soyadını bırakıp kocasının soyadını almaktadır. Kadın, kendi soyadını taşıma hakkına sadece bek&acirc;r olduğu m&uuml;ddet&ccedil;e sahiptir. Kadın evlenir evlenmez kendi soyadının yerini erkeğin soyadı alır. Bu batılılara ait bir k&uuml;lt&uuml;rd&uuml;r; bizim &uuml;lkemizde şu anda b&ouml;yle olmadığı gibi, &ouml;nceden de b&ouml;yle değildi. Kadın, kendi h&uuml;viyetini evlendikten sonra da korumaktadır. Batıdaki soyadı değiştirme meselesi, erkek kadının sahibidir anlayışından kalma bir nişanedir.<br />\n	Batıda mal varlığına sahip bir kadın, bir erkekle evlendiğinde sadece v&uuml;cudu o erkeğe ait olmayıp babasından kalma b&uuml;t&uuml;n mal varlığı da kocasına ait bir duruma gelmekteydi. Bu, batılıların ink&acirc;r edemeyeceği bir ger&ccedil;ektir. Batı k&uuml;lt&uuml;r&uuml;nde kadın kocasının evine gittiğinde, ger&ccedil;ekte onun yaşam hakkı dahi kocasının tasarrufu altına ge&ccedil;mekteydi. Bundan dolayı sizler, bazı Avrupa roman ve şiirlerinde kocanın, karısını k&ouml;t&uuml; bir davranışından dolayı &ouml;ld&uuml;rd&uuml;ğ&uuml;n&uuml; ve kimsenin de onu bundan dolayı kınamadığını g&ouml;r&uuml;yorsunuz. Babasının evindeyken de durum aynıydı ve kız hi&ccedil;bir se&ccedil;im hakkına sahip değildi.<br />\n	&nbsp;Elbette o zamanlarda dahi batıda kadın-erkek ilişkileri belli bir hadde kadar serbestti. Ama evlilik konusunda koca se&ccedil;imi, tamamen babaya ait bir haktı. Daha &ouml;nce değindiğim batı kaynaklı edeb&icirc; eserlerde de bu ger&ccedil;ek yansıtılmaktadır. Evliliğe mecbur edilmiş bir kız, kocası tarafından &ouml;ld&uuml;r&uuml;len bir kadın, bu eserlerde &ccedil;ok&ccedil;a g&ouml;r&uuml;lmektedir. İşte batı edebiyatı budur. Ta i&ccedil;inde bulunduğumuz asrın ortalarına kadar bu anlayış varlığını korumaktaydı. Elbette on dokuzuncu y&uuml;zyılın sonralarından itibaren kadın haklarını arama adına birtakım hareketler başlamıştır.<br />\n	&nbsp;Bu alanda d&uuml;ş&uuml;nmek isteyen değerli kadınlarımız, &ouml;zellikle de gen&ccedil; kadınlarımız, iyi dikkat etsinler. Avrupalıların kendi sosyologlarının yaptıkları dakik incelemelere g&ouml;re, Avrupa&rsquo;da kadınlara m&uuml;lkiyet hakkının verilme nedeni, modern teknolojinin gelişmesiydi. Batıda sanayi yavaş yavaş gelişmeye başlayıp fabrikalar kurulunca, iş&ccedil;iye ihtiya&ccedil; duyuldu. B&uuml;y&uuml;k oranda iş&ccedil;iye ihtiya&ccedil;ları vardı, ama iş&ccedil;i azdı. D&uuml;ş&uuml;k &uuml;cretle &ccedil;alıştırabilecekleri kadınları fabrikalara &ccedil;ekip onların iş g&uuml;c&uuml;nden yararlanabilmek i&ccedil;in kadınların da m&uuml;lkiyet hakkına sahip olduğunu ilan ettiler. Avrupalılar kadınlara m&uuml;lkiyet hakkını yirminci y&uuml;zyılın başlarında verdiler. Bu tavırlar, batılıların kadına olan ifrat ve zulme dayalı anlayışlarının neticesidir.<br />\n	&nbsp;Bu &ouml;l&ccedil;&uuml;deki bir tefrit, tabii olarak aynı &ouml;l&ccedil;&uuml;de bir ifratı (aşırılığı) doğurdu. Kadın hareketleri b&ouml;yle bir ortamda başlayınca, doğal olarak birtakım ifratları beraberinde getirecektir. Bundan dolayı sizlerin de g&ouml;rd&uuml;ğ&uuml; gibi &ccedil;ok kısa bir s&uuml;rede kadın-erkek ilişkilerindeki serbestlik dolayısıyla batıda fesat &ouml;yle bir hadde ulaştı ki, bu hızlı değişim batılı d&uuml;ş&uuml;n&uuml;rlerin dehşete kapılmasına neden oldu. Şu anda batı toplumunun ıslahını kendine dert edinen akıllı insanlar, mevcut şartlardan dolayı &ccedil;ok rahatsız bir durumdalar; ama bu gidişatın &ouml;n&uuml;n&uuml; alacak g&uuml;ce de sahip değiller. Batılılar, kadına hizmet adına onun hayatına &ccedil;ok b&uuml;y&uuml;k bir darbe indirdiler. &Ccedil;&uuml;nk&uuml; bu sorumsuzluk, fesat ve kadın-erkek ilişkilerindeki &ouml;l&ccedil;&uuml; tanımazlık aile kurumunu yerle bir etti. Toplumda cinsel arzularını istediği gibi tatmin etme hakkına sahip bir erkek, hi&ccedil;bir zaman iyi bir koca olamayacağı gibi, istediği zaman istediği erkekle hi&ccedil;bir engelle karşılaşmadan ilişki kurabilen bir kadın da hi&ccedil;bir zaman iyi bir eş olamaz. Bundan dolayı da batı toplumlarında aile kurumu anlamını yitirmiştir.<br />\n	&nbsp;Bug&uuml;n batı toplumunu &ccedil;ok ciddi bir şekilde tehdit eden ve onları hi&ccedil; de hoşa gitmeyen bir vaziyete s&uuml;r&uuml;kleyen en &ouml;nemli problemlerden birisi de, aile kurumunun d&uuml;şm&uuml;ş olduğu durumdur.<br />\n	&nbsp;Bu y&uuml;zden de bug&uuml;n batıda kim aile kurumunun kutsallığı sloganını ileri s&uuml;r&uuml;yorsa, batılıların, &ouml;zellikle de batılı kadınların g&ouml;z&uuml;nde istenilen ve sevilen bir şahıs konumundadır. Bunun nedeni, o kişilerin aile kurumunun &ccedil;&ouml;kmesi dolayısıyla &ccedil;ekmiş oldukları acılardır. Batıda, fertler i&ccedil;in ve &ouml;zellikle de kadınlar i&ccedil;in g&uuml;ven ortamı olan aile kurumu ne yazık ki anlamını yitirmiştir. Bir&ccedil;ok aileler dağılmıştır; bir&ccedil;ok kadın hayatının sonuna kadar yalnız yaşamaktadır; bir&ccedil;ok erkek kendisine uygun bir eş bulamamaktadır; evliliklerin bir&ccedil;oğu daha ilk yıllarında sona ermektedir.<br />\n	&nbsp;M&uuml;sl&uuml;man toplumlarda var olan k&ouml;kl&uuml; ve sağlam ilişkilere dayalı aile yapısına bug&uuml;n batıda &ccedil;ok az rastlanmaktadır. B&uuml;y&uuml;k baba, b&uuml;y&uuml;k anne, torunlar, akrabalar, amca &ccedil;ocukları ve diğer yakınların birbiriyle irtibatlı olduğu aile tipleri batı toplumunda &ccedil;ok &ccedil;ok azdır. Eşler arasındaki samimiyet gerekli d&uuml;zeyde değildir. Batı toplumunun ve &ouml;zellikle de batılı kadının başına gelen bu b&uuml;y&uuml;k bela birtakım yanlış davranışlar ve ge&ccedil;mişteki baskılara tepki olarak ortaya &ccedil;ıkan karşı hareketlerin aşırılığının bir neticesidir.<br />\n	&nbsp;Batıdaki kadın haklarını savunma d&uuml;ş&uuml;nce akımları, ger&ccedil;ekte mantıksız, cehalete dayalı, ilah&icirc; s&uuml;nnetlere ve kadın ile erkeğin tabiatlarına aykırı birtakım temelsiz fikirler etrafında odaklaşmıştır. Netice olarak da bu akımlar, herkesin zararına olmuştur. Hem kadının ve hem de erkeğin, &ouml;zellikle de kadının zararına olmuştur. Bu y&uuml;zden, bu akımlar taklit edilemeye değer değildir. Bu akımlar, M&uuml;sl&uuml;man toplumlardan atılmalıdır. İslam &uuml;lkesinde yaşayan fertlerin bu akımlardan &ouml;ğrenebileceği kayda değer bir şey yoktur.<br />\n	&nbsp;<span style=\"line-height: 1.6em;\">Elbette İslam&icirc; toplumda da kadınların haklarının muhafazası i&ccedil;in birtakım hareketlerin oluşturulması gerekmektedir. Ancak bu oluşumlar, İslam&icirc; temel ve hedeflere dayandırılmalıdır. Bazıları bu tip oluşumlara itiraz edebilir ve kadının bizim toplumumuzda b&ouml;yle bir s&uuml;rece girmeye ihtiyacı olmadığını s&ouml;yleyebilirler. Ama ger&ccedil;ek şu ki, b&uuml;t&uuml;n toplumlarda kadın birtakım haklardan mahrum bırakılmakta ve zulme uğramaktadır. Bu mahrumiyetlerin giderilmesinden kastımız, kadının sorumsuzlaştırılması değildir. Maksadımız, ilm&icirc; ve ahlak&icirc; boyutlarda kadınların yeteneklerini ortaya koyabilecekleri fırsatların artırılmasıdır. Bu ihtiyacın temin edilmesi gerekmektedir. İslam&rsquo;ın &uuml;zerinde durduğu hak, işte budur.</span></p>\n\n<p>\n	&nbsp;Eğer İslam toplumu, kadınlarına Hz. Fatıma (a.s) ve Hz. Zeynep (a.s) gibi &ouml;rnek şahsiyetleri ideal kadın olarak benimsetebilir ve bu vesileyle d&uuml;nyayı ve tarihi kendi tesiri altında alabilecek b&uuml;y&uuml;k kadınlar yetiştirebilirse, işte o zaman kadın ger&ccedil;ek makamına ulaşmıştır demektir. Kadın, ilah&icirc; sistemin, kadın-erkek ayrımı yapmadan insan i&ccedil;in belirlediği ilm&icirc; ve manev&icirc; kemallere ulaştığı takdirde, daha iyi &ccedil;ocuklar terbiye edebilecek, daha sıcak bir aile ortamı oluşacak, toplumsal gelişim artacak, hayattaki problemler daha kolay &ccedil;&ouml;z&uuml;lecek ve kısacası, kadın ve erkek mutlu olacaktır. Bu hedefe ulaşmak i&ccedil;in &ccedil;alışmak gerekir. Hedef, kadınları başka bir safa &ccedil;ekip, onları erkeklerle d&uuml;şmanca bir rekabete sokmak değildir. Hedef, kadınların ve erkeklerin doğru bir eğitimden ge&ccedil;erek b&uuml;y&uuml;k insanlar olabilmelerini sağlamaktır. İslam&icirc; tecr&uuml;beler, bu hedefin m&uuml;mk&uuml;n olduğunu ispatlamıştır.<br />\n	&nbsp;Şunu iyi biliniz ki, kadın hangi zaman ve mek&acirc;nda olursa olsun ve hangi aileye mensup bulunursa bununsun, eğer belirtilen şekilde kendisini yetiştirmeyi başarabilirse, azamet ve b&uuml;y&uuml;kl&uuml;ğe ulaşır. Bu durum sadece asr-ı saadete mahsus değildir. Sıkıntılı zamanlarda, hatta k&uuml;fr&uuml;n hakim olduğu d&ouml;nemlerde dahi bu m&uuml;mk&uuml;nd&uuml;r. Herhangi bir aile, kızını bu tarzda terbiye etmeyi becerebilirse, kızına ve topluma en b&uuml;y&uuml;k hizmeti etmiş olur.<br />\n	&nbsp;Eğer batıdaki kadın hakkındaki d&uuml;ş&uuml;nceler, doğru ve isabetli olsaydı, aradan ge&ccedil;en yetmiş-seksen seneden sonra bug&uuml;nlerde g&uuml;ndeme gelen yeni kadın hareketlerini oluşturma ihtiyacını hissetmezlerdi. Son on beş-yirmi yıldır batıda kadın haklarını savunma adına yeni kadın hareketleri oluşturulmuştur. Eğer batıda yaklaşık olarak y&uuml;z yıl &ouml;nce kadın haklarını savunma adına başlatılan hareketler hakikate dayalı olsaydı, bug&uuml;n sesler yeniden y&uuml;kseltilmez ve yeni kadın hareketleri oluşturma yoluna gidilmezdi. Demek ki onların bir &ouml;nceki hareketleri hatalıydı ve şimdikinin de bir &ouml;ncekinden farkı yok. Onların savundukları yeni y&ouml;ntemler de kadın ve erkeğin, &ouml;zellikle de kadının problemlerini arttırmaktan başka bir işe yaramayacaktır.<br />\n	&nbsp;İslam, bu konuda daha farklı bir y&ouml;nteme sahiptir. İslam&rsquo;da kadın haklarını savunmaktan maksat, daha &ouml;nce de belirtildiği gibi, kadınların zulme uğramasını &ouml;nlemektir; erkeğin, kendisini kadının hakimi pozisyonunda g&ouml;rmesinin &ouml;n&uuml;n&uuml; almaktır. İslam&icirc; anlayışta, aile i&ccedil;erisinde adalet temeline oturtulmuş kadın ve erkeğe ait birtakım haklar vardır. Elbette bizim maksadımız, İslam adına uydurulmuş birtakım yanlış tavır ve tutumlar değildir. Biz, ne o anlayışı savunuyor ve ne de kabul ediyoruz. İslam&icirc; aile hukukunda kadın ve erkek arasındaki ilişki, denge oluşturma temeli &uuml;zerine oturtulmuştur. Bu anlayış, İslam&icirc; h&uuml;k&uuml;mlerde net ve a&ccedil;ık bir şekilde g&ouml;r&uuml;lmektedir.<br />\n	&nbsp;Bakınız, Kur&rsquo;an kadın ve erkek hakkında -&ouml;zellikle de aile i&ccedil;indeki kadın ve erkek hakkında- ne buyuruyor? &ldquo;Ve delillerindendir ki sizin cinsinizden eşler yaratmıştır size.&rdquo;[3] Yani, Allah-u Teala&rsquo;nın yery&uuml;z&uuml;ndeki kudret nişanelerinden biri de erkek i&ccedil;in kadını ve kadın i&ccedil;in de erkeği bir eş olarak yaratmasıdır. &ldquo;Min enfusikum&rdquo; (sizin cinsinizden) buyurmasından, bu iki cinsin farklı r&uuml;tbelere sahip olmadıkları ve aynı cevherden yaratıldıkları anlaşılmaktadır. Elbette kadın ve erkek, misyonlarının farklılığı nedeniyle bazı farklı &ouml;zelliklere de sahiptirler. Ayet ş&ouml;yle devam ediyor: &ldquo;Onunla huzur bulasınız diye.&rdquo; Demek ki beşerin iki ayrı cins olarak yaratılmış olması b&uuml;y&uuml;k bir hedeften dolayıdır. O hedef, huzura kavuşmaktan ibarettir. Yani, kadın ve erkek evlilik vasıtasıyla bir araya gelerek huzura kavuşurlar. Bir erkek i&ccedil;in evin sakin ortamında sevdiği bir hanımla birlikte olmak, b&uuml;y&uuml;k bir mutluluk olduğu gibi, aynı şekilde bir kadının da, sevebileceği ve ona dayanarak kendisini g&uuml;vende hissedebileceği bir kocaya sahip olması, onun huzurlu olmasına neden olacaktır. İşte aile ortamı, bu huzuru her iki taraf i&ccedil;in de temin ediyor. &Ouml;yleyse hem kadın, hem de erkek aile ortamında huzura ulaşabilmek i&ccedil;in birbirlerine muhta&ccedil;tırlar.<br />\n	&nbsp;Beşerin ihtiya&ccedil; duyduğu en &ouml;nemli şey, huzurdur. İnsanın saadeti, ruh&icirc; &ccedil;alkantılardan kendisini kurtararak huzura ermesindedir. İşte aile muhiti, hem erkeğe ve hem de kadına bu saadete ulaşma imk&acirc;nını sağlamaktadır. Ayetin devamında &ccedil;ok g&uuml;zel bir tabir kullanılarak ş&ouml;yle buyruluyor: &ldquo;Ve aranızda sevgi ve merhamet bırakmıştır.&rdquo; Kadın ve erkek arasındaki ilişkinin ger&ccedil;ek niteliği, sevgi ve merhamettir. Hem birbirlerini sevmeliler ve hem de birbirlerine karşı merhametli olmalıdırlar. Kabalığı beraberinde taşıyan bir sevgi yeterli olmadığı gibi, sevgisiz merhamet de yeterli değildir.<br />\n	&nbsp;Kadın ve erkeğin yaratılışları, sevgi ve merhamet bağıyla birbirlerine bağlanmalarını gerektirmektedir. Eğer erkek kadına kendi m&uuml;lk&uuml;ym&uuml;ş gibi davranarak onu istismar ederse, bu davranışıyla ona zulmetmiştir. Ne yazık ki bir&ccedil;okları bu zulm&uuml; işlemekteler. Yine eğer kadın, toplumda g&uuml;ven i&ccedil;inde ders okuyacak, &ccedil;alışacak ve dinlenecek ortamları bulamıyorsa, bu da bir t&uuml;r zul&uuml;md&uuml;r. İslam toplumu ve kanunlar, bu zulme neden olanların &ouml;n&uuml;n&uuml; almak zorundadır.<br />\n	&nbsp; Bazıları, kadının probleminin, b&uuml;y&uuml;k g&ouml;revleri &uuml;stlenmemiş olmasında olduğunu sanıyorlar. Oysa kadının problemi bu değildir. Hatta b&uuml;y&uuml;k işlere sahip kadınların dahi, g&uuml;venli bir aile ortamına, kendilerini seven bir kocaya ve g&uuml;venilir bir ruh&icirc; ve duygusal dayanağa ihtiya&ccedil;ları vardır. Kadının tabiatından kaynaklanan bu ruh&icirc; ve duygusal ihtiyacın karşılanması gerekmektedir.<br />\n	Kadınlarla ilgili diğer bir problem de, bir mesleğe sahip olup olmama meselesidir. İslam&icirc; a&ccedil;ıdan kadının meslek ve mesuliyet sahibi olmasının, bazı istisnai durumlar hari&ccedil;, -ki bu istisnaların da bir kısmı hakkında ulema arasında g&ouml;r&uuml;ş birliği yoktur- herhangi bir sakıncası yoktur. Ama kadının asıl problemi, bir meslek sahibi olup olmadığı değildir. Kadının asıl meselesi; kendini g&uuml;vende hissedebileceği bir ortama sahip olması, yeteneklerini a&ccedil;ığa &ccedil;ıkaracak şartların oluşması, toplumda, babanın evinde, kocanın evinde ve diğer ortamlarda haksızlık ve zulme uğramamasıdır. Kadın haklarıyla ilgili &ccedil;alışma yapan kişiler, daha &ccedil;ok yukarıda belirtilen noktalar &uuml;zerinde durmalıdırlar.<br />\n	&nbsp; Şimdi de &uuml;zerinde durulması gereken birka&ccedil; &ouml;nemli noktayı huzurlarınıza arz edeceğim:<br />\n	&nbsp; Evvela; kadınların manev&icirc; ve ahlak&icirc; a&ccedil;ıdan geliştirilmesi fikri, kadınların kendi arasında reva&ccedil;ta olmalıdır. Kadınların bizzat kendileri bu konu &uuml;zerinde oturup d&uuml;ş&uuml;nmelidirler. Onların kendileri ilm&icirc; ve siyas&icirc; meselelere y&ouml;nelmelidirler. Tağut Şah rejimi d&ouml;neminde batının yanlış y&ouml;ntemlerinin tesirinde kalan kadınlar, daha &ccedil;ok s&uuml;s ve dış g&ouml;r&uuml;nt&uuml;lerini g&uuml;zelleştirecek şeylere y&ouml;nelmişlerdir. Batıda erkeğin zevk alabilmesi i&ccedil;in kadının s&uuml;slenmesini istiyorlar. Bu anlayış, ger&ccedil;ekte kadının &ouml;zg&uuml;rl&uuml;ğ&uuml; değil, erkeğin &ouml;zg&uuml;rl&uuml;ğ&uuml;d&uuml;r. Onlar, erkeğin &ouml;zg&uuml;r olmasını istiyorlar. Erkekler bakma yoluyla dahi zevklerini tatmin etsinler diye kadını a&ccedil;ılıp sa&ccedil;ılmaya ve boyalı pudralı bir şekilde erkeğin karşısına &ccedil;ıkmaya teşvik ediyorlar. Tarih boyunca ilah&icirc; &ouml;ğretilerden nasibini almamış toplumların erkeklerinde bu bencil anlayış varolagelmiştir ve bug&uuml;n de varlığını korumaktadır. Batı, bu anlayışın en g&uuml;zel &ouml;rneğidir. Kadınlar, ilim ve marifete y&ouml;nelme meselesine &ouml;nem vermeli ve bu konunu &uuml;zerinde ciddi bir şekilde durmalıdırlar.<br />\n	&nbsp; &Uuml;zerinde durulması gereken diğer bir mesele de, kadınların iffet konusuna &ouml;nem vermeleridir. Kadın haklarını koruma adına ortaya &ccedil;ıkan b&uuml;t&uuml;n hareketlerin asıl temellerinden birisi, kadının iffete riayeti olmalıdır. Daha &ouml;nce de belirttiğim gibi, batıda bu &ouml;nemli asla dikkat edilmediği i&ccedil;in şu anki sınır tanımazlık anlayışı ortaya &ccedil;ıkmıştır. Kadının şahsiyetinin en &ouml;nemli unsuru olan iffete itinasızlık g&ouml;sterilmesine izin verilmemelidir. İffet; kadının, diğerlerinin g&ouml;z&uuml;nde, hatta şehvetperest erkeklerin g&ouml;z&uuml;nde dahi, değer kazanma vesilesidir. Kadını değerli kılan iffetidir. &Ouml;rt&uuml;nme, mahrem, namahrem ve bakmayla ilgili h&uuml;k&uuml;mlerin hepsi, iffetin salim bir şekilde korunabilmesi i&ccedil;indir. İslam&rsquo;da kadında olduğu gibi erkekte de iffet meselesine b&uuml;y&uuml;k &ouml;nem verilmektedir. İffet, sadece kadınlara ait bir &ouml;zellik değil, erkeklerin de sahip olmaları gereken bir haslettir.<br />\n	&nbsp; Sizler, &nbsp;bug&uuml;n batı d&uuml;nyasına, &ouml;zellikle de Amerika&rsquo;daki kadının durumuna bir g&ouml;z atarsanız, kadınların en ciddi problemlerinden birisinin de zorla tecav&uuml;z meselesi olduğunu g&ouml;receksiniz. Amerikan resmi makamlarınca yayınlanmış iki ayrı istatistiğe g&ouml;z attım. Bunların birisi Amerika mahkemesi tarafından, diğeri başka bir yetkili makam tarafından yayınlanmıştır. Bu istatistikler ger&ccedil;ekten &uuml;rperticiydi. Bu istatistiğe g&ouml;re, Amerika&rsquo;da her altı saniyede, bir zorla tecav&uuml;z vakası ger&ccedil;ekleşiyormuş. İffetin ne kadar &ouml;nemli olduğunu g&ouml;r&uuml;yor musunuz? Bu &ouml;nemli asla riayet edilmediği i&ccedil;in her altı saniyede, bir kadın zorla tecav&uuml;ze uğruyor. İslam, bu hususları nazara alarak kadınlara, yabancı erkeklere karşı &ouml;rt&uuml;nmelerini emretmiştir&hellip;.</p>\n\n<p>\n	--------------------------------------------------------------</p>\n\n<p>\n	1] - Tahrim/10.<br />\n	[2] - Tahrim/11.</p>\n\n<p>\n	&nbsp;</p>','İslam\'da Kadın Hakları','','publish','closed','open','','islamda-kadin-haklari','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3153',0,'post','',0),(3154,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p align=\"center\">\n	<strong>1. Ders</strong></p>\n\n<h4 style=\"text-align: right;\">\n	Hazırlayan: Haydar D&ouml;nmez/Ehli Beyt &Ouml;ğretisi</h4>\n\n<p>\n	Yeni evlenen iki gen&ccedil; erkek ve kız, ger&ccedil;ekte yeniden d&uuml;nyaya geliyor ve yeni bir okyanusa kendilerini atıyorlar. Okyanusun git-gel olaylarında kendilerini koruyabilmeleri i&ccedil;in son derece zeki olmaları gerekir. Denizde yaşayan kuşlar ve balıklar gibi... Eğer b&uuml;y&uuml;k deryalarda yaşamasını beceremiyorlarsa kısa s&uuml;recek olan zorlu bir yaşamdan sonra girdaplarda boğularak yeni yaşamlarına son vereceklerdir.</p>\n\n<p>\n	Beşerin mutluluğunu sağlamak ve ona yol g&ouml;stermek i&ccedil;in gelen mukaddes İslam dini, insanın yaşamının t&uuml;m y&ouml;nlerini hayatın her aşamasında dikkate almıştır. Toplumun asıl unsurlarını oluşturan ve geleceğin anne babaları olan gen&ccedil; eşleri tehlikeli bir vadi olan evlilik vadisinde başıboş bırakmamış; onların elinden tutarak adım adım &ouml;nderlik etmiş ve ortak hayatta s&uuml;rekli karşılaşılan &ccedil;alkantı ve girdapların tehlikesinden korunmalarının yolunu &ouml;ğretmiştir.</p>\n\n<p>\n	Yukarıdaki hedef doğrultusunda biz <em>Kur&#39;an</em>, <em>Nehc&#39;&uuml;l-Belağa</em>, <em>Bihar&#39;ul-Envar</em> gibi temel kaynaklarımız ışığında eşler arasındaki ilişkileri dersler halinde ele alıp inceleyerek siz kardeşlerimize sunmaya &ccedil;alışacağız.</p>\n\n<p>\n	Bu makaleler yaklaşık yetmiş derstir. Onların en &ouml;nemlileri şu beş konudan oluşmaktadır:</p>\n\n<p>\n	1- Eşler arasında sevgi ve muhabbeti meydana getiren fakt&ouml;rler.</p>\n\n<p>\n	2- Anlaşmazlıklara yol a&ccedil;an fakt&ouml;rler ve onları ortadan kaldırma y&ouml;ntemi.</p>\n\n<p>\n	3- İslam&#39;a g&ouml;re kadının ailedeki yeri.</p>\n\n<p>\n	4- Hicap konusu ve kadının sınırlandırılması hakkında İslam&#39;ın g&ouml;r&uuml;ş&uuml;.</p>\n\n<p>\n	5- Cinsel istekler konusunun a&ccedil;ıklanması ve haram ve caiz sınırlarının belirlenmesi. Ve diğer farklı bir&ccedil;ok konu.</p>\n\n<p>\n	Neden bu derslere &quot;Aile Cenneti&quot; adını verdik? Bu dersler, cennetin g&uuml;zel kokusunu taşıyan Kur&#39;an&#39;ın ayetleri ve hadislere dayalı olduğu ve diğer bir sebebi de aileyi cennete &ccedil;eviren M&uuml;sl&uuml;man olan dindar kadın hakkında olmasıdır.</p>\n\n<p>\n	Duygudan yoksun olanlara bu dersleri okumayı tavsiye etmiyoruz. Bir de evli olmayanın bu dersleri okuması, vaktini boşuna harcaması demektir. Ama evli olanlara ve İslam&#39;ın eğitim sisteminde eşiyle bir &ouml;m&uuml;r sefa ve muhabbetle yaşamak isteyenlere bu dersleri okumalarını zaruri olarak g&ouml;r&uuml;yoruz. Elbette siz kardeşlerden gelecek eleştirileri de dikkatle ele alıp değerlendireceğiz.</p>\n\n<h2>\n	Birinci Ders: Birbirini &Ccedil;ağırmak</h2>\n\n<p>\n	Karı ve koca birbirlerini en &ccedil;ok sevdikleri ve hoşlandıkları adlarıyla &ccedil;ağırmalıdırlar. Adıyla olsun, soyadıyla, lakap veya toplumsal unvanlarıyla olsun fark etmez. &Ouml;nemli olan, eşinin hoşlandığı isimleri se&ccedil;melidir.</p>\n\n<p>\n	Eşler lakap veya unvan bulmadan &ouml;nce &ouml;zellikle de evliliklerinin ilk yıllarında doktor, m&uuml;hendis, m&uuml;d&uuml;r veya hacı olmadan &ouml;nce birbirlerini kendi adlarıyla &ccedil;ağırırken sevgi alameti olan bir ek ya da kelimeyi ekleyerek birbirlerini &ccedil;ağırmaları daha iyidir.</p>\n\n<p>\n	İsimle &ccedil;ağırmak saygısızcadır. Ondan daha saygısızca olan, ismini kısaltarak s&ouml;ylemesidir. &Ouml;rneğin; kocasının ismi İbrahim veya Muhammed ise&nbsp; onu, hanımı kısaltarak kullanmamalıdır. Bazen&nbsp; bu kısaltmalar eşler arasındaki samimiyetten kaynaklanabilir, o zaman da ortama g&ouml;re değişebilir; uygun bir ortamda bu şekilde &ccedil;ağırmanın sakıncası yoktur.</p>\n\n<p>\n	Ama hanımcığım, kocacığım gibi kelimelerin uyandırdığı sevgi ve muhabbeti saygısızca olmasa bile kısaltılarak s&ouml;ylenen isimler uyandırmıyorlar. İslam, b&uuml;t&uuml;n M&uuml;sl&uuml;manlara, &ouml;zellikle de eşlere sevgi dersi verdiği i&ccedil;in muhatabımızı eşin en &ccedil;ok hoşlandığı isimle &ccedil;ağırmamızı tavsiye ediyor.</p>\n\n<p>\n	Belki de bazı erkekler doktor, m&uuml;hendis veya bey gibi lakapların hanımı tarafından kullanılmasından hoşlanmayabilirler. &Ouml;rneğin; Ahmet&ccedil;iğim demesinden daha &ccedil;ok hoşlanabilir. İşte o zaman eşinin, sevdiği kelimeyi kullanmalıdır. Aynı şekilde dışarıda, evde, k&ouml;yde ve şehirde kullanılacak kelimeler fark eder. Hatta dilden dile veya b&ouml;lgeden b&ouml;lgeye de fark edebilir.</p>\n\n<p>\n	İslam peygamberi <em>(Allah&#39;ın selamı ona ve pak Ehl-i Beyt&#39;ine olsun)</em> sevgi ve muhabbet uyandırmak i&ccedil;in ne kadar g&uuml;zel, sabit ve de değişmez bir &ouml;l&ccedil;&uuml; bırakmış: <em>&quot;Onu, hoşlandığı adla &ccedil;ağırın.&quot;</em></p>\n\n<p>\n	Değinmek istediğimiz diğer bir konu da insanın gerek eşiyle ve gerek diğer insanlarla konuşurken sesini onun duyabileceğinden fazla y&uuml;kseltmemesi ve aynı zamanda yumuşak bir şekilde konuşmasıdır. Y&uuml;ksek sesle konuşmak hem insanın vakarını zedeler, hem de karşı tarafı rahatsız eder. Ve sonu&ccedil; olarak, psikolojik olarak ondan uzaklaşmasına ve sinirlerinin gerginleşmesine sebep olur. Bu da eşler arasında olan sevgi, muhabbet ve samimiyeti azaltıp ortadan kaldırabilir.</p>\n\n<h2>\n	Nur Pınarı</h2>\n\n<p>\n	1- <strong>&quot;Ululanarak değil, miskince de değil, vakarla y&uuml;r&uuml;meye bak, sesini al&ccedil;alt. Ş&uuml;phe yok ki seslerin en &ccedil;irkini merkeplerin sesidir.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<p>\n	2- Peygamber-i Ekrem (s.a.a)&#39;den ş&ouml;yle nakledilmiştir: <em>&quot;Ş&uuml;phesiz Allah sesin al&ccedil;altılmasından hoşlanır ve sesin y&uuml;kseltilmesinden hoşlanmaz.&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><em><strong>[2]</strong></em></a></p>\n\n<p>\n	3- Hz. Ali (a.s)&#39;dan ş&ouml;yle nakledilmiştir: <em>&quot;Sesi al&ccedil;altmak, g&ouml;z&uuml; yummak (haramlar karşısında) ve doğal bir şekilde y&uuml;r&uuml;y&uuml;ş, imanın ve g&uuml;zel dindarlığın işaretlerindendir.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><em><strong>[3]</strong></em></a>&nbsp;</p>\n\n<p>\n	4- Allah Resul&uuml; (s.a.a)&#39;den ş&ouml;yle nakledilmiştir: <em>&quot;&Uuml;&ccedil; şey, iki M&uuml;sl&uuml;man&#39;ın dostluğunu ve sevgisini &ccedil;oğaltır: G&ouml;r&uuml;şt&uuml;ğ&uuml;nde g&uuml;ler y&uuml;zl&uuml; olmak, yanında oturmak istediğinde onun i&ccedil;in yer a&ccedil;mak ve onu &ccedil;ağırdığında en &ccedil;ok hoşlandığı adla &ccedil;ağırmak.&quot;</em><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><em><strong>[4]</strong></em></a>&nbsp;</p>\n\n<p>\n	Bu rivayetler, diğer b&uuml;t&uuml;n rivayetler gibi M&uuml;sl&uuml;manların sosyal ilişkilerinin nasıl olması gerektiğini a&ccedil;ıklamaktadır. Hedefi ya da hedeflerinden birisi M&uuml;sl&uuml;manlar arasında sevgi ve muhabbeti yerleştirmektir. Ş&uuml;phesiz eşler arasındaki sevgi ve muhabbet daha &ccedil;ok &ouml;neme sahiptir. Eşler bu emirlere uymamalarının sonucu ş&uuml;phesiz daha ağır olacaktır.</p>\n\n<p>\n	Bu konuda diğer bir delil de akıldır. Eşler arasında olması gereken samimiyeti aklımız da s&ouml;ylemektedir. Dostunu sevdiği adla &ccedil;ağırmak samimiyeti mutlaka artıracaktır. Aklımızın bu şekilde h&uuml;kmetmesi şeriatın ne kadar g&uuml;&ccedil;l&uuml; akli temellere dayandığını g&ouml;stermektedir. Biz, İslam&#39;ı akli delillerle kabul ettik. İslam b&uuml;t&uuml;n maddi, manevi, bedensel ve ruhsal ihtiya&ccedil;larımızı karşıladığı i&ccedil;in diğer dinlerle mukayese ettiğimizde eğer selim bir akılla h&uuml;kmedersek İslam&#39;ın diğer dinlerden daha kapsamlı ve daha derin olduğunu g&ouml;r&uuml;r&uuml;z. Buna g&ouml;re akıl ve İslam ayrılmaz iki kardeştirler. Aklın verdiği her h&uuml;km&uuml; İslam kabul eder. İslam&#39;ın da aklın kabul edemeyeceği bir h&uuml;km&uuml; vermesi d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Lokman/19</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Bihar&#39;ul-Envar; c.2, s.62.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- <em>Gurer&#39;ul-Hikem;</em> Hadis: 5073.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- <em>Usul&#39;ul-Kafi;</em> c.2, s.614</p>\n	</div>\n</div>','Aile Terbiyesi -1','','publish','closed','open','','aile-terbiyesi-1','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3154',0,'post','',0),(3155,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<div>\n	<p>\n		İnandığımız ger&ccedil;ekler, y&uuml;ce değerler ve s&ouml;nmeyen ideallerin ifadesi olan Ehl-i Beyt Mektebinin s&uuml;rekliliğini sağlamak i&ccedil;in bu emanetin gelecek nesil tarafından taşınması yolunda &ccedil;alışmamız&nbsp; gerekir.</p>\n\n	<p>\n		Yeni neslin, bu y&uuml;ce ilahi emaneti koruyup savunmayı &uuml;stlenmeleri, bu mektebe mensup baba ve annelerin uzun s&uuml;reli &ouml;zenli &ccedil;abalarına bağlıdır. Baba ve anne, &ccedil;ocuklarında, ger&ccedil;ekleri kavramak ve sahiplenmek i&ccedil;in doğru d&uuml;ş&uuml;nme ve karar verme yeteneğini oluşturmaya &ccedil;alışmalarının yanı sıra, gerekli bilinci onlara vermek, sonra da g&ouml;n&uuml;llerine Ehl-i Beyt&rsquo;in aşk ve muhabbettini yerleştirmekle y&uuml;k&uuml;ml&uuml;d&uuml;rler.</p>\n\n	<p>\n		&Ccedil;ocuğun kişiliğinin, genelde baba ve annesinin şahsiyetinin bir yansıması olup ister istemez onların tutum, davranış, eğilim ve istekleri hatta arzu ve idealleri &ccedil;ocukların şahsiyetinin oluşmasında etkili olduğunu d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde bu sorumluluğun ne kadar zor olduğu daha iyi anlaşılır.</p>\n\n	<p>\n		Peygamber (s.a.a.) &ldquo;Kendi edebinle &ccedil;ocuğunu terbiye et&rdquo; diye buyurmuştur. Bu da, &ccedil;ocuğun babasının edebini almasının m&uuml;mk&uuml;n olduğunu ve bunun babanın bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; sayıldığını g&ouml;sterir. Elbette bunun i&ccedil;in ilk &ouml;nce, babanın kendisinin doğru bir edebe sahip olmasının&nbsp; gerekliliği ortadadır.</p>\n\n	<p>\n		Bu ger&ccedil;eği g&ouml;z &ouml;n&uuml;ne alarak, &ccedil;ocuklarımızı Ehl-i Beyt Mektebine layık insanlar olarak yetiştirmek i&ccedil;in, ilk &ouml;nce bu mektebe kendi bağlılığımızı s&ouml;zde değil, amelen ortaya koymalı ve sonra bu bağlılığın aile veya &ccedil;evreden gelen bağnazca bir taklitle dayanmadığını, mantığa dayalı bir bağlılık olduğunu onlara anlatmaya yani onları bilin&ccedil;lendirmeye &ccedil;alışmalıyız. İletişimdeki gelişme ve yenilik&ccedil;ilik eğilimleri sonucu s&uuml;rekli değişik fikir ve &ccedil;ağrılarla karşı karşıya kaldığımız mevcut d&uuml;nya şartlarında &ccedil;ocuklarımız yeni fikirlerle karşılaşıp bir karşılaştırma yaptıklarında, bu ilahi mektebin t&uuml;m mekteplerden daha &uuml;st&uuml;n, daha kapsamlı olduğunu anlamalı ve bu mektebin her t&uuml;rl&uuml; karışım ve bulanıklıktan uzak en temiz kaynaktan en sağlam ellerle bizlere ulaştığını kavramalıdırlar.</p>\n\n	<p>\n		Ehl-i Beyt &ouml;yle bir nurdur ki, onları tanıma fırsat ve mutluluğunu bulan ve y&uuml;celikleri g&uuml;zellikleri g&ouml;rebilen bir kimse, asla bu mektebi bırakıp da başka &ccedil;ağrılara y&ouml;nelmez. &Ccedil;&uuml;nk&uuml; ilahi irade gereği, İslam &uuml;mmeti &ccedil;er&ccedil;evesinde tek sağlam ilim ve hidayet kaynağı Ehl-i Beyt mektebidir. Bu y&uuml;zden bu mektep dışında doğru bir bilin&ccedil; ve hidayet kaynağı arayanlar serap peşindedirler.&nbsp;</p>\n\n	<p>\n		İmam Muhammed Bakır (a.s) ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;İster doğuya gidin ister batıya -Allah&rsquo;a and olsun ki- biz Ehl-i Beyt&rsquo;ten sadır olan ilimden başka bir doğru ilim bulamazsınız.&rdquo;</p>\n\n	<p>\n		Ama hi&ccedil; ş&uuml;phesiz insanın bilince olan susamışlığı doğru bir kaynaktan giderilmediği taktirde bu boşluk yanlış yerlerden doldurulacaktır.</p>\n\n	<p>\n		İmam Cafer Sadık (a.s) Beşir adındaki bir şiasına ş&ouml;yle s&ouml;ylemektedir:</p>\n\n	<p>\n		&ldquo;Biz Ehl-i Beyt&rsquo;in dostlarından din bilinci elde etmeyen kimsenin bir hayrı yoktur. Ey Beşir, bizim dostlarımızdan yeterli derecede din bilincine sahip olmayan kimse onlara (Ehl-i Beyt yolunun dışındakilere) ihtiya&ccedil; duyar. Onlara ihtiya&ccedil; duyduğunda onu farkında olmadan kendi sapık yollarına sokarlar.&rdquo;&nbsp;&nbsp;</p>\n\n	<p>\n		Merhum Hurr Amili bu hadisi naklettikten sonra şu a&ccedil;ıklamayı eklemiştir: &ldquo;Bu tehlike k&uuml;&ccedil;&uuml;k yaşta olan &ccedil;ocuklar i&ccedil;in daha fazladır. &Ccedil;&uuml;nk&uuml; onların teşhis g&uuml;&ccedil;leri zayıf olduğundan kalplerine gelen her şeyi &ccedil;abuk kabul ermektedir.&rdquo;</p>\n\n	<p>\n		İmam Ali (a.s) de bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Yeni yetişen &ccedil;ocuk ve gen&ccedil;lerin kalbi boş bir tarlaya benzer ona hangi tohum atılırsa hemen kabul eder.&rdquo;</p>\n\n	<p>\n		Yine İmam Cafer Sadık buyuruyor ki:</p>\n\n	<p>\n		&ldquo;Murcieler &ccedil;ocuklarınızı aldatmadan &ouml;nce, &ccedil;ocuklarınıza, Peygamber ve Ehl-i Beyt&rsquo;in hadislerini &ouml;ğretin.&rdquo;&nbsp;</p>\n\n	<p>\n		Bunun yanı sıra bilincin tek başına yeterli olmadığına ve bilin&ccedil;le birlikte, &ccedil;ocukların kalbine Ehl-i Beyt sevgisini yerleştirmenin de bilin&ccedil; kadar &ouml;nemli olduğuna ve muhabbet sayesinde insanların o b&uuml;y&uuml;k zatlara kendilerini yaklaştırmak i&ccedil;in &ccedil;aba g&ouml;stererek ger&ccedil;ek anlamda saadet yolunu bulduklarına dikkat etmek gerekir. Nitekim İmam Cafer Sadık (a.s) da &ldquo;Seven sevdiği kimseye uyar; itaat eder,&rdquo; diye buyurarak bu ger&ccedil;eği ifade etmiştir.</p>\n\n	<p>\n		&Ccedil;ocuklarımızın mektebi iyi tanımaları i&ccedil;in, ikinci ve belki de daha &ouml;nemli olan bir adım da, onların Ehl-i Beyt mektebine bağımlı sağlıklı bir sosyal ortamda yer almalarını ve bu ortamda kendilerini saygın bir şekilde ifade etmelerini sağlamaktır. Bu ortamda onların akide ve ahlak y&ouml;n&uuml;nden daha da gelişmelerine zemin hazırlayacak kendi denkleri olan arkadaşlarla ilişki kurabilmesi i&ccedil;in elverişli olmalıdır. Yaşadığımız &ccedil;evrenin bu mektebe bağlı olan bir toplum olmasına dikkat etmenin yanı sıra, sadece b&ouml;yle bir ortam se&ccedil;mekle yetinmeyip &ccedil;ocuğumuzun bu ortamda &ccedil;ocukluk ve gen&ccedil;lik yıllarında ilişki kurduğu insanların sağlam ve mektebe samimiyetle bağlı insanlar olması i&ccedil;in de &ccedil;alışmalıyız.</p>\n\n	<p>\n		Peygamber (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;&Ccedil;ocuğa g&uuml;zel isim koymak, g&uuml;zel edebe sahip olmasını sağlamak ve g&uuml;zel bir yere onu yerleştirmek &ccedil;ocuğun babasının boynundaki haklarındandır.&rdquo;</p>\n\n	<p style=\"margin-left:14.2pt;\">\n		Ehl-i Beyt&rsquo;i tanıyarak onların Allah Teala tarafından insanlara sunulan en b&uuml;y&uuml;k nimet olduklarını bilmeleri&nbsp; ve bu mektebi ger&ccedil;ek manada temsil ederek ona layık insanlar olarak yetişebilmeleri i&ccedil;in aşağıdaki hususlara dikkat etmek gerekir:</p>\n\n	<p>\n		1. Ehl-i Beyt&rsquo;in y&uuml;ce şahsiyetlerini, ve hayatlarını &ccedil;ocuklara tanıtmak.</p>\n\n	<p>\n		2. Ehl-i Beyt&rsquo;in ilim ve hikmet dolu s&ouml;zlerini &ccedil;ocuklarımıza &ouml;ğretmek.</p>\n\n	<p>\n		3. &Ccedil;ocukları Ehl-i Beyt&rsquo;le ilgili olarak d&uuml;zenlenen merasimlere &ouml;zellikle Hz. H&uuml;seyin&rsquo;in yas merasimlerine g&ouml;t&uuml;rmek ve Hz. H&uuml;seyn&rsquo;in yasını s&uuml;rekli canlı tutmak ve o mazlum imama her zaman ağlamak.</p>\n\n	<p>\n		4. &Ccedil;ocuklarımızı Ehli-i Beyt&rsquo;in mezarlarının ziyaretine g&ouml;t&uuml;rmek &ouml;zellikle Hz. H&uuml;seyin&rsquo;in mezarının ziyaretine.</p>\n\n	<p>\n		4. Kur&rsquo;&acirc;n&rsquo;nı &ouml;ğrenmeleri i&ccedil;in &ouml;zel bir &ouml;nem ve hassasiyet g&ouml;stermek . Elbette Kur&rsquo;an hocalarının Ehl-i Beyt mektebine bağlı bir kişi olmasına da dikkat etmek gerekir.</p>\n\n	<p>\n		5. &Ccedil;ocuğu namaz kılması hususunda başıboş bırakmamak ve belli bir yaştan sonra s&uuml;rekli namaz kılmalarına &ouml;nem vermek.</p>\n\n	<p>\n		6. Evlatlarımızın evlenme gibi meşru ihtiya&ccedil;larını karşılamada onlara yardımcı olmak.</p>\n\n	<p>\n		7. İnsani ve ilahi erdemler arasında &ouml;zellikle &ccedil;ocukların doğruluk ve emin olma vasfını taşımalarına &ouml;zen g&ouml;stermek .</p>\n\n	<p>\n		8. &Ccedil;ocukların cesaret ve yiğitlik &ouml;zelliğini taşımaları i&ccedil;in &ccedil;alışmak ve &ccedil;eşitli beceri ve yeteneklere sahip olmalarını sağlamak.</p>\n\n	<p align=\"right\">\n		<strong><em>Ehl-i Beyt &Ouml;ğretisi/4 Takdim Yazısı</em></strong></p>\n</div>\n\n<p>\n	&nbsp;</p>','Ehl-i Beyt Mektebinin Bekası İçin, Bu Mektebe Layık Bir Nesil Yetiştirmek','','publish','closed','open','','ehl-i-beyt-mektebinin-bekasi-icin-bu-mektebe-layik-bir-nesil-yetistirmek','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3155',0,'post','',0),(3156,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<h5 style=\"text-align: right;\">\n	Haydar D&ouml;nmez/Ehli Beyt &Ouml;ğretisi</h5>\n\n<h2>\n	2. Ders:</h2>\n\n<p>\n	İki kişinin birbirine selam vermeleri samimiyetin&nbsp; oluşmasına sebep olur kin ve kırgınlığı yok eder. Asık suratlığı g&uuml;ler y&uuml;zl&uuml;l&uuml;ğe d&ouml;n&uuml;şt&uuml;r&uuml;r. Eşler arasında samimiyet en &ccedil;ok ihtiya&ccedil; duyulan şey olduğu i&ccedil;in selam vermenin&nbsp; evlilikteki rol&uuml; daha belirgindir.</p>\n\n<p>\n	Bir erkek evine girer girmez anlaşılır hoş bir sesle eşine selam vermelidir.</p>\n\n<p>\n	Bazıları selam vermenin birbirinden uzak iki insan i&ccedil;in olduğunu sanarak, kari koca birbirlerine yakın oldukları i&ccedil;in selam vermelerine gerek yoktur diyorlar. Oysa bu bir yanılgıdır. Selam iki kişinin irtibat kurmaları ve bu irtibatlarını s&uuml;rekli samimiyetle s&uuml;rd&uuml;rmeleri i&ccedil;in bir vesiledir. Eşler İslam&rsquo;ın &ouml;nem verdiği bir konuyu hafife almamalı ve k&uuml;&ccedil;&uuml;msememelidirler.</p>\n\n<p>\n	Dostlardan birisi bana ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Zengin ve m&uuml;reffeh bir yaşantısı olan bir arkadaşım vardı. Bir g&uuml;n bana yakınarak &ldquo;Yaşam standartlarımız &ccedil;ok iyi olmasına rağmen eş ve &ccedil;ocuklarımla ilişkilerim istediğim gibi sıcak ve canlı değil. Halbuki sizler gibi yaşam seviyeleri bizden &ccedil;ok zayıf olanların yaşamları, heyecan, canlılık ve mutluluk doludur. Neşeniz de bizden daha &ccedil;oktur. &Ouml;yle ki mutluluk g&ouml;zlerinizden okunuyor. &Ccedil;ocuklarınız daha aktif ve y&uuml;rekleri daha zengindir&rdquo; dedi. Ona ş&ouml;yle dedim: Eşinle karşılaştığınız zaman selamlaşıyor musunuz? Hayır dedi. Ona &ldquo;istersen kısa bir s&uuml;re İslam&rsquo;ın &ouml;nem verdiği bu konuyu dene&rdquo; dedim. Ben verem hastalığından bahsediyorum sen aspirin tavsiye ediyorsun dercesine başını manalı bir şekilde salladı. Ama bir s&uuml;re sonra yanıma gelerek teşekk&uuml;r etti ve &ldquo;Ger&ccedil;ekten senin tavsiyen etkili oldu; k&uuml;&ccedil;&uuml;k ve değersiz gibi g&ouml;r&uuml;nen bir selam bizim ailemize ruh ve canlılık kazandırdı. Selam vermediğim zaman ben eve gediğimde bir k&ouml;şeye &ccedil;ekiliyor; eşim de ev işleriyle uğraşmaya devam ediyordu. Selam verdiğim zaman o cevap veriyor. Suskunluğumuz ortadan kalkıyor selam ve cevaptan sonra doğal olarak &ccedil;eşitli konulardan s&ouml;z a&ccedil;ılıyor ve oluşan samimiyet havası &ccedil;arşı ve evin sıkıntı ve yorgunluluklarını unutturuyor. &Ouml;zet olarak s&ouml;yleyeyim: &ldquo;Solmuş ve hatta &ouml;lm&uuml;ş olan yaşantımız k&uuml;&ccedil;&uuml;c&uuml;k bir tavsiye ile yeniden hayat ve canlığına kavuştu; heyecan ve canlılık kazandı.</p>\n\n<p>\n	Bu konuda bilinmesi gereken en &ouml;nemli nokta selam vermenin m&uuml;stehap ama selamı almanın yani selama cevap vermenin farz oluiudur. Buna g&ouml;re eşlerden biri selam verdiğinde diğeri cevap vermezse, bu, aile yaşantısında kin ve ihtilaf doğurmanın yanı sıra, selamın cevabını vermeyenin Allah&rsquo;ın azabına uğramasına da yol a&ccedil;ar.</p>\n\n<p>\n	Ben &uuml;mit ediyorum ki bu makaleyi okuyanların arasında kırgınlıkları y&uuml;z&uuml;nden birbirlerine selam vermeyen ve ya birisi selam verince cevabını vermeyen ya da selamın cevabını soğuk bir şekilde veren olmaz ama eğer b&ouml;yle kişiler varsa bilsinler ki şeytana uymuşlar ve kendi nefislerinin isteklerine yenik d&uuml;şm&uuml;şlerdir.</p>\n\n<h3>\n	Konuyla İlgili Ayetler:</h3>\n\n<p>\n	Allah Teala</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	Size selam verildiği zaman siz de ondan daha g&uuml;zeli ile karşılık verin veya aynısı ile.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine cennettekilerin durumunu a&ccedil;ıklarken ş&ouml;yle buyurmaktadır: Orada (cennette) birbirleriyle karşılaştıklarında s&ouml;yledikleri &ldquo;selam&rdquo;dır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp; Bir başka ayette de buyuruyor ki: Allah tarafından m&uuml;barek ve temiz olan bir yaşantı vesilesi olarak kendinize (birbirinize) selam verin.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h3>\n	Konuyla İlgili Hadisler:</h3>\n\n<p>\n	Hz. İmam Bakır (a.s.)&rsquo;dan ş&ouml;yle buyurduğu nakledilmiştir: &ldquo;İ&ccedil;inizden bir erkek evine girdiğinde evde kimse varsa ona selam vermelidir. Evde kimse yoksa, &ldquo;Rabbimizin katından bize selam olsun, demelidir. Y&uuml;ce Allah cevap olarak ş&ouml;yle buyurur: Allah katından size temiz ve m&uuml;barek selam olsun. <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Resulullah (s.a.a.) ş&ouml;yle buyurdular: İnsanların en aciz olanı dua etmekten aciz olandır. İnsanların en cimrisi selam vermede cimrilik edendir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam Bakır (a.s.)&rsquo;dan ş&ouml;yle nakledilmiştir: Ş&uuml;phesiz Allah (c.c) ziyafet vermeyi ve selamı a&ccedil;ık&ccedil;a s&ouml;ylememi sever. <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Hz. Ali(a.s)&rsquo;dan ş&ouml;yle nakledilmiştir: Selam vermenin yetmiş tane sevabı vardır. Atmış dokuz tanesi selam veren i&ccedil;in bir tanesi de selamın cevabını veren i&ccedil;indir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurdular: &Ouml;l&uuml;nceye kadar terk etmeyeceğim beş şey vardır.</p>\n\n<p>\n	1- Al&ccedil;ak yerlerde(değersiz yerlerde) k&ouml;lelerle birlikte yemek yemek.</p>\n\n<p>\n	2- Palansız merkebe binmek.</p>\n\n<p>\n	3- Ke&ccedil;iyi kendi ellerimle sağmak.</p>\n\n<p>\n	4- Sert elbise giyinmek.</p>\n\n<p>\n	5- &Ccedil;ocuklara selam vermek. Bunları, benden sonra s&uuml;nnet olsun diye yapıyorum.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Nisa, 86</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İbrahim, 23</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Nur,61</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> -<em>Biharu&rsquo;l-Envar&nbsp; </em>c,76&nbsp; s,3</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Biharu&rsquo;l-Envar&nbsp; </em>c,76&nbsp; s,4</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Biharu&rsquo;l-Envar&nbsp; </em>c,76&nbsp; s,10</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Biharu&rsquo;l-Envar</em>&nbsp; c,76&nbsp; s,11</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>Biharu&rsquo;l-Envar</em>&nbsp; c,76&nbsp; s,10</p>\n	</div>\n</div>','Aile Terbiyesi -2','','publish','closed','open','','aile-terbiyesi-2','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3156',0,'post','',0),(3157,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<div>\n	<h5 style=\"text-align: right;\">\n		Ayetullah Hairi Şirazi/Ehli Beyt &Ouml;ğretisi</h5>\n\n	<h2>\n		1. Ders</h2>\n\n	<p>\n		&Ccedil;ocukları terbiye edebilmek i&ccedil;in onların k&ouml;t&uuml; davranışını g&ouml;memezlikten gelmek gerekir. Ş&ouml;yle ki &ccedil;ocuğun k&ouml;t&uuml; bir davranışına tanık olduğumuz zaman farkında değilmişiz, bilmezliğe vurmalı, hatta onun bu davranışından haberiniz yokmuş gibi, davranmalısınız. Ancak bunun yanı sıra, makul bir y&ouml;ntemle bu sorunu halletmeye &ccedil;alışmalısınız. &Ouml;rneğin bir &ouml;yk&uuml; veya masal anlatarak o işin k&ouml;t&uuml; iş olduğunu &ccedil;ocuğunu telkin etmelisiniz.</p>\n\n	<p>\n		&Ccedil;ocuğa a&ccedil;ık&ccedil;a neden o yalnış işi yaptın diye hitap eder ve onun kusurunu y&uuml;z&uuml;ne vuracak olursanız o hemen bendini m&uuml;dafaa etmeye kalkışır ve bazı &ouml;z&uuml;rler getirerek kendisini su&ccedil;suz g&ouml;stermeye &ccedil;alışır. Ama bir &ouml;yk&uuml; şeklinde istediğiniz hususu ona hatırlattığınızda o kendisini savunmaya bir gerek g&ouml;rmez ve s&ouml;zlerinize karşı cephe almaz.</p>\n\n	<p>\n		&Ccedil;ocuğa k&ouml;t&uuml; işlerden uzak durması ve yaptığı işin yanlış olduğu dolaylı yollarla anlatılırsa, &ccedil;ocuk ister istemez kendisini d&uuml;zeltmeye y&ouml;nelecektir.</p>\n\n	<p>\n		İşte bu &ccedil;ocuğu terbiye etmenin en g&uuml;zel yollarından biridir.</p>\n\n	<p>\n		Başka bir ifadeyle &ccedil;ocuklarınızla aranızda olan saygıyı korumaya &ccedil;alışın.</p>\n\n	<p>\n		&Ccedil;ocuğunuza a&ccedil;ık&ccedil;a falan işi yaptığını biliyorum derseniz artık onun sizden &ccedil;ekinip utanmasını beklememelisiniz. O kusurlarını ortaya &ccedil;ıktığını, şahsiyetinin sizin yanınızda kırıldığını g&ouml;r&uuml;rse ve kendisini al&ccedil;almış bir durumda hissederse artık kendi şahsiyet ve onurunu size karşı zedelenmemesi i&ccedil;in gayret g&ouml;stermeye bir gerek g&ouml;rmez.</p>\n\n	<p>\n		Bu durum ise onun daha y&uuml;zs&uuml;z olmasına sebep olur ve şahsiyetinde yeni aksaklıkların&nbsp; g&ouml;r&uuml;lmesine yol a&ccedil;ar.</p>\n\n	<p>\n		Buna ş&ouml;yle bir &ouml;rnek verebiliriz:</p>\n\n	<p>\n		Farz edelim siz s&uuml;t dolu bir kabı s&uuml;t&ccedil;&uuml;den alıp eve doğru geliyorsunuz. Kaptaki s&uuml;t&uuml;n d&ouml;k&uuml;lmemesi i&ccedil;in dikkat g&ouml;steriyor ve kaldırımın kenarından ihtiyatla y&uuml;r&uuml;yorsunuz. Bu arada bir adam size &ccedil;arparak s&uuml;t&uuml;n&uuml;z&uuml;n yarısının yere d&ouml;k&uuml;lmesine sebep oluyor. Bu olaydan sonra siz ihtiyatlı davranmaya ve yavaş y&uuml;r&uuml;meye bir gerek g&ouml;rmezsiniz &ccedil;&uuml;nk&uuml; artık s&uuml;t&uuml;n b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; d&ouml;k&uuml;lm&uuml;şt&uuml;r. Dikkat etmenizi gerektirecek bir şey kalmamıştır.</p>\n\n	<p>\n		&Ccedil;ocuklarınızla ilgili olarak da onların onur ve şahsiyet kaplarının s&uuml;rekli dolu olduğunu sezmelerine &ccedil;alışmalısınız. &Ccedil;&uuml;nk&uuml; ancak b&ouml;yle olunca o s&uuml;rekli ihtiyatlı davranmaya ve haysiyetini korumaya &ccedil;alışır. Eğer şahsiyetine dokunarak onun incimesine sebep olursanız artık size karşı davranışının &ouml;nceki gibi olmasını beklememelisiniz. Kısacası &ccedil;ocuklara karşı bazen g&ouml;z yumma ve g&ouml;rmezlikten gelme y&ouml;ntemine başvurmak gerekir.</p>\n\n	<p>\n		Ama bunun yanı sıra s&uuml;rekli kendi &ccedil;ocuklarınızın durumundan haberdar olmaya &ccedil;alışın. Sizin onun durumlarına vakıf olmanız iyidir ama onun hakkındaki her şeyi bildiğinizi bilmesi iyi değildir.</p>\n</div>\n\n<p>\n	&nbsp;</p>','Çocukları Terbiye Etme Yöntemi','','publish','closed','open','','cocuklari-terbiye-etme-yontemi','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3157',0,'post','',0),(3158,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<p>\n	Bismillahirrahmanirrahim<br />\n	Merhaba!<br />\n	ilk tanışmamız bu; doğru kelimeleri kullanıp, iyi bir izlenim bırakmam<br />\n	gerekir biliyorum. Ama inanın doğru kelimelerin hangileri olduğu<br />\n	konusunda hala kararsızım. Belki de &ouml;nce biraz kendimi tanıtmalıyım. 30<br />\n	yaşında, iki &ccedil;ocuk annesi, iyi k&ouml;t&uuml; eğitim almış bir ev hanımıyım.<br />\n	Hikaye aslında belki de &ccedil;ok sıradan, ama benim i&ccedil;in anlatması &ccedil;ok<br />\n	zor, ve paylaşmak da istiyorum illaki. M&uuml;mk&uuml;n olduğu kadar objektif ve<br />\n	d&uuml;r&uuml;st olmaya &ccedil;alışacağım. Umarım bazılarınız kendinize ait bir şeyler<br />\n	bulabilirsiniz;b&ouml;ylece ortak bir paydada buluşabiliriz.<br />\n	Bir s&uuml;redir İslam&#39;ın&nbsp; kurallarına uygun olarak yasama &ccedil;abası<br />\n	g&ouml;steriyorum. &ccedil;evremdekiler &ccedil;ok şaşıyorlar bu değişikliğe, hatta belki<br />\n	de hoşlanmıyorlar. Buna nasıl karar verdin, nasıl hayatını bu y&ouml;ne<br />\n	&ccedil;evirdin diye soruyorlar;anlatmaya &ccedil;alışacağım. Bir s&uuml;redir kafamda<br />\n	toparlamaya &ccedil;alışıyorum buralara nasıl geldiğimi. Sonu&ccedil; olarak bunun<br />\n	birdenbire olmadığı<br />\n	bir &ccedil;ocuğun oluşu,ana rahminde gelişimi ve doğumuna benzer zahmetli<br />\n	bir yolculuğun sonunda buraya vardığım ger&ccedil;eğine ulaştım. Ve her doğum<br />\n	sancılı oluyor malumunuz&hellip;<br />\n	ilk evre &bdquo;tanıma&ldquo;. Kelime belki de &ccedil;ok iddialı oldu.&ldquo;Tanımaya<br />\n	&ccedil;alışma&rdquo; ya da &ldquo;tanışma&rdquo; demek belki de daha uygun<br />\n	olacak. Kendimi,&ccedil;evremi, yaratılmış&nbsp; her şeyi tekrar g&ouml;zden ge&ccedil;irme,<br />\n	hepsiyle yani hepimizle tekrar bir tanışma &ccedil;abası. &Ouml;nce kendimden<br />\n	başladım. Belki de otuzlu yaslara yaklaşmış olmanın doğal sonucu<br />\n	olan &ldquo;ge&ccedil; kaldım&rdquo; endişesi ile kendime uzaktan s&ouml;yle bir<br />\n	baktım. D&uuml;nyaya gelmemiş olsaydım ne değişecekti diye d&uuml;ş&uuml;nd&uuml;m.<br />\n	İnsanların hayatlarını belli felsefelerin ışığında yaşanmaları<br />\n	gerektiğini d&uuml;ş&uuml;nen ben,bu yaşa kadar hi&ccedil; bir felsefeye tutunmadan<br />\n	yaşamıştım. Bence artık kendime uygun,yasam g&ouml;r&uuml;ş&uuml;me denk d&uuml;sen bir<br />\n	felsefe bulmalıydım &ouml;nce ki hayatimi anlamlı hale getirebileyim. Bu<br />\n	d&uuml;ş&uuml;nce ile d&uuml;nya &uuml;zerinde yer edinmiş t&uuml;rl&uuml; ideolojileri teker&nbsp; teker<br />\n	incelemeye başladım. İncelemelerden aslında şaşırtıcı değil ama hi&ccedil;<br />\n	d&uuml;ş&uuml;nmediğim bir sonu&ccedil; &ccedil;ıktı; d&uuml;nya &uuml;zerindeki hi&ccedil; bir ideolojide<br />\n	Allah`in yaratışı olmayan hi&ccedil; bir kural yoktu ve her biri Allah<br />\n	kurallarının İslam felsefesinin k&ouml;t&uuml; birer kopyalarıydılar. Hepsi<br />\n	sonunda bir &ldquo;&uuml;st&uuml;n g&uuml;ce&rdquo; dayanıyor, bunu &ldquo;doğa&rdquo;,&rdquo; yaratıcı g&uuml;&ccedil;&rdquo;<br />\n	yada &ldquo;metafizik&rdquo; kelimeleri ile a&ccedil;ıklayarak rahatlamaya<br />\n	&ccedil;alışıyorlardı.<br />\n	Kendimizi ne kadar da m&uuml;kemmel&nbsp; sanarsak&nbsp; sanalım hi&ccedil; birimiz Allah`in<br />\n	g&ouml;rmemize izin vermediği hi&ccedil;bir şeyi g&ouml;remiyorduk,onun verdiklerinin<br />\n	yerlerini değiştirip, yine onun verdiği renklerle boyayıp<br />\n	kendimize sahte d&uuml;zenler yaratıyorduk ve bu d&uuml;zenlerin hi&ccedil;<br />\n	biri de bizi ger&ccedil;ekten mutlu etmiyordu ki birinden diğerine koşup<br />\n	duruyorduk. Tek &ccedil;abamız sanki ondan daha iyisini yapabilmekti,ama<br />\n	malzemeyi yine ondan alıyor,onu taklit ediyor ve ısrarla onun kurduğu<br />\n	d&uuml;zenin mutlak doğruluğuna isyan ediyorduk. Bir taraftan onsuz da<br />\n	başarabileceğimizi ispata &ccedil;alışıyor, aldığımız nefes i&ccedil;in bile ona<br />\n	muhta&ccedil; olduğumuzu g&ouml;rmezden geliyor,diğer taraftan da karşılaştığımız<br />\n	her sorunda ona koşuyorduk.<br />\n	Bu d&uuml;ş&uuml;ncelerle ikinci evreye ge&ccedil;tim sanıyorum:&rdquo;Sorgulama&rdquo;<br />\n	O koskocaman soru &ccedil;ıkıyordu karşıma hep: NEDEN?Ortada doğruluğu ve<br />\n	m&uuml;kemmelliği ayan olan bir felsefe mevcut iken ve yaratılıp<br />\n	hizmetimize sunulmuş iken,bizler neden orijinaline sahip &ccedil;ıkmak<br />\n	yerine taklitlerinin peşinden koşuyorduk? İnsanları bu kadar kibirli<br />\n	olmaya iten ne idi ki?Neydi bizi Allah`tan bu kadar uzak<br />\n	tutan,&uuml;rk&uuml;ten?Bir kere Allah kimdi?Ne işe yarıyordu benim bildiğim<br />\n	Allah,hayatimin neresindeydi? Bunları d&uuml;ş&uuml;n&uuml;rken doğal olarak ben&ldquo;<br />\n	merkezli bir sorgulama yapıyordum. O vardı biliyordum;ama annem &ouml;yle<br />\n	dediği i&ccedil;in biliyordum var olduğunu&hellip;Daha sonra ise buna hi&ccedil; kafa<br />\n	yormamıştım; &ccedil;&uuml;nk&uuml; &ouml;n&uuml;me koydukları Allah modeli beni sevmiyordu ve<br />\n	ben ondan korkmakla y&uuml;k&uuml;ml&uuml; bir hi&ccedil;tim; hoşlanmamıştım bundan! Sayısız<br />\n	kaynağa başvurdum. &Ccedil;&uuml;nk&uuml; biliyordum ki bir şeyin doğruluğuna tamamen<br />\n	kani olmak ya da onu inkar edebilmek i&ccedil;in,fikrini savunabilecek kadar<br />\n	iyi tanımalıydı insan, konu hakkında bilgi sahibi olmalıydı. Okuduğum<br />\n	kitaplarda,konuştuğum kişilerde daha &ouml;nce hi&ccedil; tanımadığım,daha<br />\n	doğrusu belki de tanıştırılmadığım bir şeye rastladım: Allah sevgisi!..Yolun başlangıcı ondan korkmak değil onu sevmekteydi. Ama&ccedil;<br />\n	cehennem ateşinden kurtulmak değil,sevgilinin rızasını kazanıp,belki<br />\n	bir g&uuml;n onun kokusunu hissedebilmekti! İşin i&ccedil;ine &quot;aşk&quot; girince durum<br />\n	&ccedil;ok daha farklı bir boyuta taşındı. &Ccedil;&uuml;nk&uuml; aşık olmak<br />\n	b&uuml;t&uuml;nleşmeyi, birbirine benzemeyi gerektiriyordu; onun sevdiklerini sevmeyi ve onun sevdikleri gibi yasamayı&hellip; O beni seviyordu, sevmeseydi bu kadar nimeti &ouml;n&uuml;me sermezdi; m&uuml;thiş bir g&uuml;ven duygusuydu bu ve<br />\n	m&uuml;teşekkir olmalıydım! Ben de onu seviyordum,ama bu onu nereden bilecekti ki? Yani diğer insanlardan bir farkım olmalıydı belki de&hellip;<br />\n	Sevgi fedak&acirc;rlık demek değil miydi?<br />\n	İşte tam burada &uuml;&ccedil;&uuml;nc&uuml; devreye ge&ccedil;işim başladı: &quot;&Ouml;zeleştiri&quot;<br />\n	Ben onun i&ccedil;in ne yapıyordum ki? Hatta onun i&ccedil;in bir şeyler yapmak<br />\n	haddime değildi ben onun benden istediklerinin ne kadarını yapıyordum<br />\n	ki?B&ouml;yle mi m&uuml;teşekkir olunurdu? G&uuml;nlerce sayfa sayfa listeler yaptım; sahip olduğum ve bana mutluluk veren her şeyi yazdım bıkıp<br />\n	usanmadan. Sonu&ccedil;ta dehşetle g&ouml;rd&uuml;m ki;onun bana vermediği hi&ccedil; bir şeye<br />\n	sahip değildim! Hayatimin en değerli varlıkları olan<br />\n	&ccedil;ocuklarım, kıymetini bilmesem de benim i&ccedil;in nimet olan<br />\n	sağlığım, varoluşum, var edilişim, sahip olduğum madd&icirc; imkanlar hepsi birer emanetti ve ben onların ger&ccedil;ek sahibi imişcesine yaşayıp gidiyordum umarsız. Bu kadar iyiliği bana bir dostum yapmış olsaydı, ona &ouml;m&uuml;r boyu kul k&ouml;le olurdum. Ama ger&ccedil;ek &quot;veren&quot;e<br />\n	ger&ccedil;ek &quot;yaradan&quot;a boyun eğmemek i&ccedil;in direniyordum 30<br />\n	yıldır.&quot;Elhamd&uuml;lillah M&uuml;sl&uuml;man&quot;dım herkes gibi, ama dinim benden hi&ccedil; bir şey beklemiyormuş gibi yaşıyordum. O zaman farkım neydi ki? Neden M&uuml;sl&uuml;mandım? Ve Allah M&uuml;sl&uuml;man olduğumu niye kabul edecekti ki? Oysa<br />\n	bir b&uuml;t&uuml;nd&uuml;k biz, fıtratın hamurunu o yoğurmuştu ve ben ancak onun g&ouml;sterdiği yoldan y&uuml;r&uuml;yerek, &ouml;z&uuml;me yaklaşarak mutlu olabilirdim. Bir şey<br />\n	beni diğerlerinden ayırmalıydı, &ouml;zel olmalıydım onun indinde. Ama değiştiğim zaman &ouml;yle bir durumda olmalıydım ki hem ş&uuml;pheye yer<br />\n	kalmamalı, hem de kimse beni artık yolumdan d&ouml;nd&uuml;rememeliydi .Bilgi peşinde zevkle koşuyor olmam ve hep doğru insanlara denk gelmem belki<br />\n	de en b&uuml;y&uuml;k şansım&hellip;<br />\n	D&ouml;rd&uuml;nc&uuml; evreye adım attım usulca. &ldquo;Dokunma&ldquo; diyorum ben buna. Belki tuhaf, belki de anlatamayacağım ne demek istediğimi; ama Allah&#39;a dokunmanın peşinden koşmaya başladım. Okuduklarımı, duyduklarımı kafamın i&ccedil;indeki efsane kutusundan &ccedil;ıkarıp<br />\n	realiteyi yakalamalıydım; ama dinleyerek değil; g&ouml;rerek, dokunarak. Bu niyetle Suriye, Irak; İran&#39;ı kapsayan bir geziye &ccedil;ıkmaya karar verdim. D&ouml;n&uuml;ş&uuml;mde &ccedil;antamda bir şeyler olmalıydı ve ben o malzemelerle<br />\n	yapıya başlamalıydım; bence tılsım oralarda bir yerlerdeydi ve ben onu bulmadan d&ouml;nmemeliydim. Seyahatin tamamı muhteşemdi. Ama ben<br />\n	aradığımı, o dokunuşu Irak topraklarında buldum. Gezdiğimiz her t&uuml;rbede, her harabede, ge&ccedil;tiğimiz her kuru toprakta sanki Hz. Muhammed&#39;in nefesi vardı. Anlatılanların hi&ccedil;biri masal değildi. İslam y&uuml;zyıllarca birileri tarafından tahrif edilmeye &ccedil;alışılmış, bir miktar da başarılı olunmuştu ama felsefenin temeli<br />\n	dimdik ayaktaydı ve iste burada duruyordu!Saniyesi saniyesine &ccedil;ok faydalandım bu geziden. Ama en &ccedil;arpıcı, en ibret verici noktası, tarih boyu İslam d&uuml;şmanlığı yapmış y&ouml;neticilerin şaaşaalı<br />\n	sarayları, diktikleri o koskocaman kalelerinin yerle bir<br />\n	olmuş, soylarının soplarının t&uuml;kenmiş, mezarlarının yeri bile bilinmezken, İslam muhafızlarının m&uuml;tevazı, asgari şartlar altında meydana getirdikleri t&uuml;m eserlerin dimdik ayakta duruyor olmalarıydı. Bu d&uuml;nya, ahiretin bir aynası diye d&uuml;ş&uuml;nd&uuml;m. Orada da b&ouml;yle olacak mutlaka&hellip; Ve Hazreti Ali vardı ve Fatıma ve H&uuml;seyin ve Kerbela&hellip;<br />\n	Dokunduk&ccedil;a yokluğumun, soluduk&ccedil;a hi&ccedil;liğimin ve hissettik&ccedil;e ge&ccedil;iciliğimin farkına vardım &uuml;rpererek&hellip; Yalan d&uuml;zenlerin peşinde koştururken, d&uuml;nyev&icirc; birtakım anlamsız ama&ccedil;ların arkasına takılmayı marifet bilip, ka&ccedil;ışımızı, uzaklaşmamızı i&ccedil;im yanarak fark ettim. Oysa<br />\n	ka&ccedil;ış; ger&ccedil;eğin ger&ccedil;ekliğine değil; bizim mutluluğumuza g&ouml;lge d&uuml;ş&uuml;r&uuml;yordu. Geziden d&ouml;nd&uuml;ğ&uuml;mde yakaladığım&nbsp; iki kavram vardı; daha doğrusu kendimce anlamlandırdığım iki kavram: Din ve Allah. Din iman<br />\n	demekti, Allah ise sevgi&hellip; İmanı g&uuml;&ccedil;lendirmenin yolu bilgiden ge&ccedil;iyordu, sevgiyi g&ouml;stermenin yolu ise amelden.<br />\n	Bu temellere yaslanarak başladım hayatımdaki değişikliklere teker teker&hellip;<br />\n	Ve son evre. Bunu da &quot;Sonu&ccedil;&quot; diye adlandırmak doğru olacak sanırım. Sevgiliye yaklaşmaya ona olan sevgimin gereği fedak&acirc;rlıkları seve seve yapmaya hazırdım artık. Bir tarafım yine de direndi bir s&uuml;re. Ama &quot;bilenle bilmeyenin sorumluluğu bir olmaz&quot; demişti &ccedil;ok değer<br />\n	verdiğim bir dost ve ben bir par&ccedil;acık da olsa bilen biri olarak g&ouml;r&uuml;yorsam kendimi, bunun sorumluluğunu da taşımak zorundaydım. Her şeyden &ouml;nce beni diğerlerinden ayıracak &quot;inanan&quot; ve &quot;M&uuml;sl&uuml;man&quot; kimliğimi ilan edecek değişiklikleri bir an &ouml;nce ger&ccedil;ekleştirmeliydim, aynı zamanda Allah&#39;ın emirlerine uymak kaydıyla... Bu şekilde tesett&uuml;re karar verdim. Daha &ouml;ncesi de denemiş, ama bundan rahatsızlık duymuştum; &ccedil;&uuml;nk&uuml; bunu denememe sebep kendimin değil başkalarının doğrularıydı ve ben o zaman doğruların &ouml;yk&uuml;s&uuml;n&uuml; bilmiyordum bile&hellip; Bu değişikliğe o kadar &ccedil;abuk adapte oldum<br />\n	ve o kadar doğal sahiplendim ki kendim bile şaşırdım. Artık benim de bir hayat felsefem, en doğru olduğuna inandığım bir ideolojim vardı ve hayatımda bu doğrultuda d&uuml;zenlemeler yapıyordum. Benim kurallarımın<br />\n	yaratıcısı, diğerleri gibi sahte değildi ve onun kurduğu d&uuml;zende hata ihtimali sıfırdı. Onu yaratan insanı zaaflardan m&uuml;nezzehti ve bana ebedi mutluluk vaat ediyordu. Beni yaratan olduğu i&ccedil;in yaradılışıma en<br />\n	uygun sistemi kurmuştu bana. Yapamayacağım hi&ccedil;bir şey istemiyordu ve kurallara uyduğum s&uuml;rece yaptığım hi&ccedil;bir şeyden de pişmanlık duyma olasılığım yoktu. Şimdi aynadaki aksime baktık&ccedil;a bu g&ouml;r&uuml;nt&uuml;y&uuml;<br />\n	sevdiğimi d&uuml;ş&uuml;n&uuml;yorum; hem kendimi, hem ailemi, &ccedil;evremdekileri, yaratılmış her şeyi başka seviyorum; &ccedil;&uuml;nk&uuml; ben onları yaratanı &ccedil;ok<br />\n	seviyorum. Ve onu mutlu edecek bir şeyler yapmaya &ccedil;alışıyorum; &ccedil;&uuml;nk&uuml; bana verdiği bunca nimetten sonra nank&ouml;rl&uuml;k etmekten korkuyorum. En g&uuml;zel yanı da bu beni mutlu ediyor; huzura kavuşuyorum. Beni ondan<br />\n	fazla kim bilebilir ki?Simdi ona g&uuml;veniyorum ve ona teslim oluyorum.<br />\n	Başta da dedim ya hikaye &ccedil;ok basit aslında. Ama anlatması zor. Umarım başarabilmişimdir.<br />\n	Allah&#39;a emanet olun...<br />\n	<br />\n	Uzaklarda bir d&uuml;ş kur&hellip;.<br />\n	İ&ccedil;inde batmayacak bir g&uuml;neş&hellip;<br />\n	Ve bitmeyecek bir umudun ışığı olsun!<br />\n	<br />\n	<br />\n	&nbsp;</p>','İman,Akıl Ve Vicdanın Buluştuğu Yerde','','publish','closed','open','','imanakil-ve-vicdanin-bulustugu-yerde','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3158',0,'post','',0),(3159,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<h5 style=\"text-align: right;\">\n	&nbsp;Dr.Cin Bart</h5>\n\n<p>\n	Bazen &ccedil;ocuklarınız bir takım yanlışlar yapabilirler buna kızabilirsiniz ancak onları bu yanlışlara iten fakt&ouml;rleri g&ouml;zden ka&ccedil;ırırsınız. Aslında &ccedil;ocuklarınızın davranışları sizin davranışlarınızın kopyasıdır bunu biraz d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;z de kendinize &quot;nerede yanlış yaptık&quot; sorusunu sorarsınız.</p>\n\n<p>\n	Bu sorunun cevabını bulabilmek i&ccedil;in &ccedil;ocuklarınızla aranızda olan ilişki ve iletişimi g&ouml;zden ge&ccedil;irmelisiniz. &Ccedil;ocuklarınızla iyi bir iletişim kurmanın bazı &ouml;nemli kurallarını hatırlatalım.</p>\n\n<p>\n	1- &Ccedil;ocuklarla iyi bir iletişim kurmanın ilk kuralı kendinizle barışık olmanız, yaşamı sevmeniz ve şen olmanızdır. B&ouml;yle olursanız kendinize ve ailenize daha &ccedil;ok vakit ayırıp onları mutlu edeceksiniz. &Ccedil;ocuklar baba ve annelerinin mutlu oluşundan kendilerini daha mutlu hisseder ve onlara daha yakın olmaya &ccedil;alışırlar.</p>\n\n<p>\n	2- &Ccedil;ocuğunuzun &ouml;n&uuml;nde diz &ccedil;&ouml;k&uuml;n.</p>\n\n<p>\n	&Ccedil;ocuklarınızla konuşurken &ouml;nlerinde diz &ccedil;&ouml;kerek onların boy hizasına inmeye &ccedil;alışın &ccedil;ocuk konuşurken yukarı bakarsa sağlıklı bir iletişim kuramazsınız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- &Ccedil;ocuğunuz konuşurken onu dinleyin.</p>\n\n<p>\n	&Ccedil;ocuğunuz konuşurken onların s&ouml;z&uuml;n&uuml; kesmeyin, s&ouml;zleri bitinceye kadar dinleyin, onlar konuşurken başka işlerle meşgul olmayın. &Ccedil;ocuk sizin ona değer verdiğinizi fark eder ve kendine g&uuml;ven duygusu artar.</p>\n\n<p>\n	4- Duygularını anlayışla karşılayın.</p>\n\n<p>\n	&Ccedil;ocuğunuz herhangi bir olaydan, ortamdan veya sohbetten sıkılmış olabilir. Onların bu sıkıntılarını anlayışla karşılayın ve anladığınızı ifade edin bu davranışınız ona sizinle anlaşabildiği imajını verecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- &Ccedil;ekingenlikten sakındırın.</p>\n\n<p>\n	Bazı &ccedil;ocuklar utanga&ccedil; ve &ccedil;ekingendir. Onları bu davranıştan kurtarmak i&ccedil;in yaptığı şeyleri a&ccedil;ıklamasını isteyin, sorduğunuz sorulara &quot;evet&quot; ya da &quot;Hayır&quot; demek yerine daha fazla konuşmasını sağlarsanız a&ccedil;ıldığını g&ouml;receksiniz.</p>\n\n<p>\n	6- Su&ccedil;layıcı c&uuml;mleler s&ouml;ylemeyin.</p>\n\n<p>\n	&Ccedil;ocuğunuza hatta sinirlendiğiniz zaman bile aşağılayıcı ve su&ccedil;layıcı s&ouml;zler s&ouml;ylemeyin. Onlara &quot;Aptal&quot;, &quot;Geri Zekalı&quot;, &quot;Hi&ccedil;bir şeye yaramıyorsun&quot; demek yerine &quot;yaptığın işin yanlış olduğunu biliyor musun? demeniz daha faydalı olur veya &quot;Oyuncakların ortada kalmış bundan hoşlanmadım onları toplar mısın&quot; diyebilirsiniz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- Kelimelerin etkisine dikkat edin.</p>\n\n<p>\n	&Ccedil;ocuğunuza su i&ccedil;erken &quot;Dikkat et d&ouml;kersin&quot; demek yerine &quot;bardağı sıkı tut&quot; demeniz onun psikolojisini olumlu y&ouml;ne kanalize eder.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- Yanlışlarını konuşun.</p>\n\n<p>\n	&Ccedil;ocuğunuz yanlış bir şey yaptığında konuşmayı deneyin. Yaptığı işin doğru olmadığını anlayacağı bir &uuml;slupla anlatın. Hayatta bazı sınırlarının olduğunu davranışlarınızla anlatmakla birlikte s&ouml;zl&uuml; olarak da anlatın.</p>','Çocuklarımız','','publish','closed','open','','cocuklarimiz','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3159',0,'post','',0),(3160,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<h5 style=\"text-align: right;\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	KADİR AKARAS</h5>\n\n<p style=\"text-align: right;\">\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasının en &ouml;nemli sorunlarından birisi, eğitim ve &ouml;ğretim sorunudur. Busorun, eğitim ve &ouml;ğretimin ilk beşiği olan aile yuvasından başlar.</p>\n\n<p>\n	Sevgi, fedak&acirc;rlık ve uyum ilkelerini yaşamayan aile ortamında, fiziksel birlik g&ouml;r&uuml;nt&uuml;s&uuml; olsa bile, ruhsal ve mutluluk b&uuml;t&uuml;nl&uuml;ğ&uuml; olmadığından sinir ve stresle dolu bu t&uuml;r ailelerde hayata atılacak &ccedil;ocukların/gelecek nesillerin &nbsp;yetişmesi nasıl beklenebilir ki?!</p>\n\n<p>\n	Doğal ve g&uuml;d&uuml;sel sevgi kaynağı olan aile biriminde h&acirc;l b&ouml;yle olunca, sokakların durumunu izah etmeye hi&ccedil; gerek yok.</p>\n\n<p>\n	Bunların &uuml;zerine g&ouml;rsel ve işitsel ara&ccedil; gere&ccedil;leri ekler ve kasıtlı oluşturulan din&icirc; ve mill&icirc; değerlerden uzaklaştırılmış &ouml;zentiler de eklenirse, yarınımızın bu g&uuml;nden daha iyi olmayacağını g&ouml;rmek i&ccedil;in k&acirc;hin olmaya gerek yoktur.</p>\n\n<p>\n	Milletlerin ve toplumların y&uuml;celişinin o toplum ve milletin eğitim sistemi b&uuml;t&uuml;nl&uuml;ğ&uuml;nde oluştuğu ger&ccedil;eğini dikkate alarak, bu sistemin en &ouml;nemli birimi olan aile terbiyesinin yeg&acirc;ne &ouml;ğretmenleri olan anne ve babaların, &ouml;zellikle de annelerin İsl&acirc;m&#39;daki konumunu g&ouml;zden ge&ccedil;irmemiz gerekir.</p>\n\n<p>\n	İsl&acirc;m&#39;da annelik makamını ve annenin insanın hayatındaki rol&uuml;n&uuml; anlayabilmemiz i&ccedil;in y&uuml;ce Rabbimizin kitabına ve Resulullah&#39;ın (s.a.a) ve Ehl-i Beyti&#39;nin nurlu s&ouml;zlerine m&uuml;racaat etmemiz gerekir. Biz de m&uuml;mk&uuml;n mertebe ayet ve hadislerden yararlanarak bu konuyu sizlere a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<p>\n	Allah-u Teal&acirc; Kur&#39;&acirc;n-ı Kerim&#39;de ş&ouml;yle buyurmaktadır: <strong>&quot;Rabb&#39;in, O&#39;ndan başkasına ibadet etmemenizi ve anne babaya iyilik etmenizi emretmiştir. İkisinden birisi yahut her ikisi senin yanında ihtiyarlık &ccedil;ağına ulaşırsa, sakın onlara &#39;&ouml;f&#39; bile deme; onları azarlama onlara g&uuml;zel s&ouml;z s&ouml;yle; onlara rahmet ve şefkat dolu tevazu kanadını ger. Onlara al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve şefkatli davran ve onlar hakkında dua edip ş&ouml;yle de: Ey Rabb&#39;im, bunlar k&uuml;&ccedil;&uuml;kken beni nasıl yetiştirip b&uuml;y&uuml;tt&uuml;lerse, sen de onlara merhamet et, acı.&quot; </strong>(İsr&acirc;, 23-24)</p>\n\n<p>\n	Bir başka ayet-i kerimede ş&ouml;yle buyurmaktadır: <strong>&quot;Biz insana anne ve babasını tavsiye ettik; annesi onu nice sıkıntılara katlanarak taşımıştır. S&uuml;tten ayrılması da iki yıl i&ccedil;inde olur. Bana, sonra da anne-babana ş&uuml;kret. D&ouml;n&uuml;ş ancak banadır.&quot; </strong>(Lokman, 14)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayetlerde Allah-u Teal&acirc; anne babaya iyilik etmeği, onlara ş&uuml;kretmeyi kendi ibadeti ve ş&uuml;kr&uuml;yle yan yana zikretmiştir. Bu da, anne-babanın Hak Teal&acirc; indindeki makamını ve onlara iyilik ve itaat etmenin &ouml;nemini g&ouml;stermektedir. Onun i&ccedil;in, haram ve farz olan şeyler haricinde, anne-babaya itaat etmek farzdır. Hatta anne baba, evl&acirc;dını s&uuml;nnet olan bir ameli yapmaktan men edip başka bir iş yapmayı emrederse onların dediğini yapması gerekir.</p>\n\n<p>\n	Bir g&uuml;n bir kişi Resulullah&#39;a (s.a.a) gelerek; &quot;Ya Resulullah!&quot; dedi, &quot;Anne babanın evl&acirc;tları &uuml;zerindeki hakkı nedir?&quot; Sevgili Peygamberimiz ş&ouml;yle buyurdu: &quot;Onlar senin cennet ve cehennemindir.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yani, onlara yapacağın iyilikler ve onlara karşı vazifelerini yerine getirmenle cenneti kazanabileceğin gibi, onlara karşı vazifelerini yerine getirmezsen, cehennemi hak etmiş olursun.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur: &quot;Anne babaya iyilik yapmak, en b&uuml;y&uuml;k farizadır.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam Sadık (a.s), <strong>&quot;Allah anne babaya iyilik etmeyi emretmiştir.&quot;</strong> ayetini ş&ouml;yle a&ccedil;ıklamıştır: &quot;İyilik etmek, onlarla iyi ge&ccedil;inmek ve ihtiya&ccedil;larını ağız a&ccedil;ıp istemeden karşılamaktır...&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &quot;Kim &ouml;mr&uuml;n&uuml;n uzamasını ve rızkının &ccedil;oğalmasını istiyorsa, anne babasına iyilik etsin ve akrabalarına sılayı rahimde bulunsun.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Yine Resul-i Ekrem (s.a.a) buyurmuştur: &quot;Kıyamet g&uuml;n&uuml;nde iyilerin efendisi, &ouml;l&uuml;mlerinden sonra anne ve babalarına iyilik yapan kimselerdir.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Sekizinci imamımız İmam Rıza (a.s) ş&ouml;yle buyurmuştur: &quot;Anne babaya iyilik etmek farzdır; hatta m&uuml;şrik olsalar bile. Elbette Allah&#39;a isyan olan şeylerde onlara itaat edilmez.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Buraya kadar zikrettiğimiz ayet ve hadislerden anne ve babanın ikisine de iyilik ve itaat etmenin &ouml;nemi anlaşılıyor. Fakat diğer bir &ccedil;ok hadisten anlaşılıyor ki annenin hakkı ve ona iyilik yapmak daha &ouml;nemlidir. İşte bu hadislerden birka&ccedil; tanesi:</p>\n\n<p>\n	Bir g&uuml;n adamın birisi Resulullah&#39;a sorar: &quot;Kime iyilik yapayım?&quot; Resulullah; &quot;Annene.&quot; der. Sonra tekrar &quot;Kime iyilik edeyim?&quot; diye sorduğunda, yine; &quot;Annene.&quot; der. Adam, tekrar aynı soruyu sorar. Resulullah yine; &quot;Annene.&quot; der. Adam d&ouml;rd&uuml;nc&uuml; kez aynı soruyu tekrarlayınca, Resulullah bu sefer; &quot;Babana.&quot; diye cevap verir.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Rivayet edildiğine g&ouml;re, birisi Resul-i Ekrem&#39;e gelerek; &quot;Ya Resulullah, ben &ccedil;ok k&ouml;t&uuml; işler yapmışım, acaba benim t&ouml;vbem kabul olur mu?&quot; demiş. Resul-i Ekrem; &quot;Acaba annen veya baban yaşıyor mu?&quot; diye sormuş. O da; &quot;Babam yaşıyor.&quot; demiş. Resul-i Ekrem; &quot;Git ve ona iyilik et.&quot; buyurmuş. Adam &ccedil;ıkıp gittikten sonra, Resul-i Ekrem yanındakilere d&ouml;nerek ş&ouml;yle buyurmuş: &quot;Keşke annesi olsaydı da, ona iyilik etseydi; t&ouml;vbesi daha &ccedil;abuk kabul olurdu.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bir g&uuml;n Hz. Musa Allah-u Teal&acirc; ile m&uuml;nacat ederken Hak Teal&acirc;&#39;dan cennetteki arkadaşını kendisine tanıtmasını ister. Hak Teal&acirc; ş&ouml;yle hitap eder: &quot;Senin cennetteki arkadaşın filan nahiyedeki gen&ccedil;tir. Hz. Musa genci bulmak i&ccedil;in oraya geldiğinde, onun kasaplık yapan biri olduğunu g&ouml;r&uuml;r. Hz. Musa hangi amelle b&ouml;yle b&uuml;y&uuml;k bir makamı elde ettiğini &ouml;ğrenmek i&ccedil;in &ccedil;aktırmadan onu takip etmeye başlar. Akşama kadar bekler. Fakat ondan, onu b&ouml;yle bir makama l&acirc;yık kılacak bir amel g&ouml;rmez. Akşam olunca, adam iş yerini kapatıp eve gitmek istediğinde, Hz. Musa kendini tanıtmadan ondan, o gece kendisini misafir etmesini ister. Hz. Musa, bu vesileyle gece boyunca da gencin iyi amellerini takip etmeyi ama&ccedil;lamaktadır. Gen&ccedil; adam Hz. Musa&#39;nın isteğini kabul edip onu evine g&ouml;t&uuml;r&uuml;r. Hz. Musa eve girdiğinde gencin her şeyden &ouml;nce yemek yaptığını, daha sonra evde bulunan ve fel&ccedil; olan ihtiyar bir kadının yanına oturup b&uuml;y&uuml;k bir sabır ve şefkatle yemeği lokma lokma onun ağzına koyarak yedirdiğini, sonra onun elbisesini değiştirdiğini, ihtiya&ccedil; gidermesine yardımcı olduğunu; sonra da &ouml;zel yerine yatırdığını g&ouml;r&uuml;r. Hz. Musa (a.s), o gece sabaha kadar gencin normal din&icirc; vazifeleri dışında fevkal&acirc;de bir amel, ibadet, m&uuml;nacat falanını g&ouml;rmez. Sabah olduğunda ise yine gen&ccedil; evden &ccedil;ıkmadan o kadının yemeğini yedirir ve diğer ihtiya&ccedil;larını gidermede şefkatle ona yardımcı olur. Vedalaşırken Hz. Musa gence sorar: &quot;Bu kadın kimdir ve sen ona yemek yedirirken, g&ouml;zlerini g&ouml;ky&uuml;z&uuml;ne dikerek ne s&ouml;yl&uuml;yordu?&quot; Gen&ccedil; şu cevabı verir: &quot;Bu benim annemdir. Ben ona yemek yedirdiğim zaman hakkımda ş&ouml;yle dua eder: &quot;Allah&#39;ım, bu hizmetleri karşılığında oğlumu cennette Hz. Musa&#39;nın yanına arkadaş eyle.&quot; Hz. Musa da gence annesinin duasının kabul olduğunu m&uuml;jdeleyip Hak Teal&acirc;&#39;yla yaptığı m&uuml;nacatı kendisine anlatır.&quot;</p>\n\n<p>\n	İşte, anne babanın hakkına riayet etmek, insanı b&ouml;yle feyizlere ulaştırır. Elbette b&uuml;t&uuml;n bunlardan &ouml;nce, insanın m&uuml;min ve takvalı olması gerekiyor.</p>\n\n<p>\n	Yine Resul-i Ekrem&#39;den (s.a.a) ş&ouml;yle nakledilmiştir: &quot;Cennet, annelerin ayağı atındadır.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bir başka hadiste: &quot;Annelerin ayaklarının altı, cennet bah&ccedil;elerinden bir bah&ccedil;edir.&quot; buyurmaktadır.</p>\n\n<p>\n	Bu hadisin bir manası şudur: &quot;Cenneti kazanmak; annelerin g&ouml;nl&uuml;n&uuml; kazanmak, onlara iyilik etmekle m&uuml;mk&uuml;n olur.&quot; Bir başka manası da şudur: &quot;Anneler isterlerse, d&uuml;nyayı cennete &ccedil;evirebilirler, yetiştirdikleri m&uuml;min ve salih evl&acirc;tlarla.&quot; &Ccedil;&uuml;nk&uuml; &ccedil;ocukların saadet ve mutluluğunun temel taşını koyan annelerdir. K&ouml;t&uuml;l&uuml;k ve bedbahtlıklarının ilk temel taşını koyan da, yine annelerdir. Zira niyetleri, yedikleri lokmalar, amelleri, davranışları, imanı ve takvası, rahimdeki &ccedil;ocuğun &uuml;zerinde etkilidir. Doğduktan sonra da &ccedil;ocuk, anne ve babanın, &ouml;zellikle annenin b&uuml;t&uuml;n hareketlerini izleyip taklit eder. Annenin verdiği terbiyeyle &ccedil;ocuğun ilerideki şahsiyeti yavaş yavaş oluşmaya başlar<strong>. </strong>Bu y&uuml;zden Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &quot;Saliha bir eşle evlenmiş olması, bir erkeğin saadetindendir.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Zira ailenin ve &ccedil;ocukların saadeti b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de anneye bağlıdır.</p>\n\n<p>\n	Başka bir hadiste İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: &quot;İffetli ve hay&acirc;lı bir annesi olana ne mutlu!&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	İşte b&uuml;t&uuml;n bunlar, annenin insan hayatındaki vazge&ccedil;ilmez rol&uuml;n&uuml; ve &ouml;nemini g&ouml;steriyor. Evet; anne, anneliğinin yanı sıra bir &ouml;ğretmendir. Bu y&uuml;zden de onu imanlı yetiştirip cennetlik yaparsa, onun b&uuml;t&uuml;n hayırlı amellerine ortak olur.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) ş&ouml;yle buyurmuştur: &quot;Eğer birisi kız &ccedil;ocuğunu iyi bir şekilde yetiştirip terbiye ederse, ona g&uuml;zel ve faydalı şeyler &ouml;ğretir ve onu Allah&#39;ın verdiği nimetlerden yararlandırırsa, o &ccedil;ocuk, onunla cehennem arasında bir perde olur (cehenneme gitmesini &ouml;nler).&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	İmam Hasan Asker&icirc; (a.s) ş&ouml;yle buyurmuştur: &quot;Allah-u Teal&acirc; kıyamet g&uuml;n&uuml; bazı anne ve babalara m&uuml;k&acirc;fat verecek. &#39;Ey Rabbimiz, bu m&uuml;k&acirc;fatları nereden hak ettik? Bizim amellerimiz buna l&acirc;yık değildi?!&#39; diye sorduklarında şu cevabı alacaklar: &#39;Bu m&uuml;k&acirc;fatlar, &ccedil;ocuğunuza Kur&#39;&acirc;n &ouml;ğretmeniz ve onu İsl&acirc;m diniyle tanıştırdığınız i&ccedil;indir.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Y&uuml;ce Rabb&#39;imizden annelerimiz hakkında g&ouml;revlerimizi en iyi şekilde yerine getirmeyi ve bacılarımıza Hz. Fatıma&#39;yı &ouml;rnek alan anneler olmayı nasip buyurmasını diliyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Dipnotlar</h2>\n\n<p>\n	1- et-Terğib-u Ve&#39;t-Terhib, c.3, s.316.</p>\n\n<p>\n	2- Ğurer&#39;ul-Hikem, Hadis: 4423</p>\n\n<p>\n	3- el-K&acirc;fi, c.2, s.157.</p>\n\n<p>\n	4- et-Terğib-u Ve&#39;t-Terhib, c.3, s.317.</p>\n\n<p>\n	5- Bihar&#39;ul-Envar, c.74, s.86.</p>\n\n<p>\n	6- Bihar&#39;ul-Envar, c.74, s.72.</p>\n\n<p>\n	7- el-K&acirc;fi, c.2, s.159.</p>\n\n<p>\n	8- Bihar&#39;ul-Envar, c.74, s.82.</p>\n\n<p>\n	9- Kenz&#39;&uuml;l-Ummal, Hadis: 45439.</p>\n\n<p>\n	10- el-K&acirc;fi, c.5, s.327.</p>\n\n<p>\n	11- Bihar&#39;ul-Envar, c.23, s.79.</p>\n\n<p>\n	12- Kenz&#39;&uuml;l-Ummal, Hadis: 45391.</p>\n\n<p>\n	13- M&uuml;stedrek&#39;&uuml;l-Vesail, c.1, s.290</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İslamda Annenin Makamı','','publish','closed','open','','islamda-annenin-makami','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3160',0,'post','',0),(3161,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<h5 style=\"text-align: right;\">\n	Sadullah AYDIN</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	Yemen &uuml;lkesinin Karan k&ouml;y&uuml;nde &Uuml;veys adlı bir gen&ccedil; yaşardı. Deve &ccedil;obanlığı yapan, &ccedil;ok yoksul bir gen&ccedil;ti. Yaşlı anasından başka kimsesi yoktu. Yoksul olmasına yoksuldu ama, dağ gibi bir imanı vardı. Peygamberimizi g&ouml;rmeden M&uuml;sl&uuml;man olmuştu.</p>\n\n<p>\n	&Uuml;veys putlara tapmıyordu. S&uuml;rekli &ccedil;&ouml;llerde dolaşıyor, Allah&#39;a ibadet etmekle vakit ge&ccedil;iriyordu. Karan k&ouml;y&uuml;nde &Uuml;veys ve annesinden başka herkes putlara tapıyordu. &Uuml;veys onlarla m&uuml;cadele ediyor, bıkmadan insanlara İsl&acirc;m&#39;ı anlatıyordu.</p>\n\n<p>\n	B&ouml;ylece yıllar ge&ccedil;ti. &Uuml;veys orta yaşlı bir adam oldu. Annesi ise &ccedil;ok yaşlandı. &Uuml;veys&#39;in dindarlığı gittik&ccedil;e arttı. Sonunda Allah&#39;ın b&uuml;y&uuml;k velilerinden oldu. &Uuml;n&uuml; her tarafa yayıldı. Herkes onu &Uuml;veys el-Karan&icirc; diye &ccedil;ağırmaya başladı.</p>\n\n<p>\n	Ancak ne yazık ki &Uuml;veys mutlu değildi. &Ccedil;&uuml;nk&uuml; Peygamberimizden &ccedil;ok uzak bir yerde yaşıyordu. Halbuki&nbsp; Peygamberimizi g&ouml;rmek, onunla konuşmak istiyordu. Peygamberimizi &ccedil;ok &ouml;zlemişti. Ama yaşlı annesini bırakıp Medine&#39;ye Peygamberimizin yanına gidemiyordu. &Ccedil;&uuml;nk&uuml; yaşlı annesine bakacak kimse yoktu.</p>\n\n<p>\n	&Uuml;veys bir g&uuml;n dayanamadı. Yaşlı annesinin &ouml;n&uuml;nde diz &ccedil;&ouml;kt&uuml;:</p>\n\n<p>\n	&shy;- Anneciğim! diye konuştu. Artık dayanacak g&uuml;c&uuml;m kalmadı. Peygamber efendimizi g&ouml;rmek istiyorum. L&uuml;tfen izin ver!</p>\n\n<p>\n	&Uuml;veysin annesi duygusal bir sesle:</p>\n\n<p>\n	- Oğlum , diye karşılık verdi. Bu yaşlı, hasta anneni kime bırakıp gideceksin?</p>\n\n<p>\n	- &Ccedil;abuk gider gelirim. Fazla vaktimi almaz.</p>\n\n<p>\n	&Uuml;veys&#39;in annesi h&uuml;z&uuml;nle g&uuml;l&uuml;msedi. Sonra:</p>\n\n<p>\n	- Benim melek evl&acirc;dım! diye s&ouml;zlerini s&uuml;rd&uuml;rd&uuml;. Peygamber aşkı senin aklını başından almış. Burası ile Medine arasında millerce yol var. Haftalar s&uuml;rer senin yolculuğun. Ayrıca yayan gitmen l&acirc;zım. Ne bineceğin bir deven var, ne de bir atın. O sıcak &ccedil;&ouml;llerde a&ccedil;, susuz ve bineksiz nasıl g&uuml;nlerce yolculuk yaparsın?</p>\n\n<p>\n	&Uuml;veys kararlılıkla:</p>\n\n<p>\n	- Peygamber efendimizi bir kere bile olsa g&ouml;rmek i&ccedil;in her t&uuml;rl&uuml; sıkıntıya hazırım! dedi. Yeter ki sen izin ver...</p>\n\n<p>\n	&Uuml;veys&#39;in annesi &ccedil;aresizlik i&ccedil;inde:</p>\n\n<p>\n	- Pek&acirc;l&acirc; git oğlum, diye konuştu. Madem &ccedil;ok istiyorsun, git... Ancak bir şartım var.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	&Uuml;veys sevin&ccedil;le annesinin elini &ouml;pt&uuml;. G&uuml;lerek:</p>\n\n<p style=\"margin-left:19.85pt;\">\n	- Her şartın başım &uuml;st&uuml;ne! dedi. Şartın ne?</p>\n\n<p style=\"margin-left:19.85pt;\">\n	- Medine&#39;ye gidince doğruca Peygamberimizin evine varacaksın. Kapıyı &ccedil;alacaksın. Eğer Peygamberimiz evde değilse, hemen geri d&ouml;neceksin. Beklemek yok. Anlaştık mı?</p>\n\n<p style=\"margin-left:19.85pt;\">\n	- Anlaştık.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	- S&ouml;z veriyor musun?</p>\n\n<p style=\"margin-left:19.85pt;\">\n	- Evet.</p>\n\n<p>\n	&Uuml;veys hazırlığını yaptı ve yola koyuldu. G&uuml;nlerce ve haftalarca &ccedil;&ouml;lde yolculuk yaptı. Yorulmak nedir bilmedi. A&ccedil; kaldı, susuz kaldı, terledi ve kum fırtınalarına yakalandı. Ama bunların hi&ccedil;birine aldırmadı.</p>\n\n<p>\n	Sonunda bir sabah Medine şehrine vardı. Peygamberimizin evini sora sora buldu. Kapısını heyecanla &ccedil;aldı. Kapıyı Peygamberimizin hanımı a&ccedil;tı. &Uuml;veys heyecanla:</p>\n\n<p>\n	- Resulullah evde mi? diye soru.</p>\n\n<p>\n	Validemiz merakla bu garip adama baktı. Yavaş&ccedil;a:</p>\n\n<p>\n	- Sen kimsin? diyerek soruya soru ile cevap verdi.</p>\n\n<p>\n	- Adım &Uuml;veys el-Karan&icirc;... Deve &ccedil;obanıyım. Resulullah&#39;ı g&ouml;rmeye</p>\n\n<p>\n	geldim.</p>\n\n<p>\n	- Yabancısın o h&acirc;lde.</p>\n\n<p>\n	- Evet. Yemen&#39;den geldim.</p>\n\n<p>\n	Validemiz hayretle &Uuml;veys&#39;e baktı. Şaşkın bir ses tonuyla:</p>\n\n<p>\n	- Yemen&#39;den ta buraya kadar sadece Peygamberi g&ouml;rmeye geldin, &ouml;yle mi? diye mırıldandı.</p>\n\n<p>\n	&Uuml;veys, mahzunca başını salladı. Kalbi heyecandan yerinden fırlayacakmış gibi atıyordu. Biraz sonra sevgili efendisini g&ouml;recekti &ccedil;&uuml;nk&uuml;. Canından &ccedil;ok sevdiği Peygamberini g&ouml;recekti. Yıllardır bu g&uuml;n&uuml;n &ouml;zlemiyle yaşamıştı.</p>\n\n<p>\n	- Peygamberimiz Medine dışında, onu g&ouml;rmek istiyorsan, beklemelisin!</p>\n\n<p>\n	&Uuml;veys&#39;in y&uuml;z&uuml; sapsarı kesildi. Titrek bir sesle:</p>\n\n<p>\n	- Resulullah evde değil mi? diye sordu.</p>\n\n<p>\n	- Hayır.</p>\n\n<p>\n	D&uuml;nya &Uuml;veys&#39;in başına yıkılmıştı &acirc;deta. Kocaman adam h&uuml;ng&uuml;r h&uuml;ng&uuml;r ağlamaya başladı.</p>\n\n<p>\n	- Niye ağlıyorsun?</p>\n\n<p>\n	&Uuml;veys &uuml;zg&uuml;n bir sesle:</p>\n\n<p>\n	- Anneme s&ouml;z verdim, diye konuştu. Resulullah&#39;ı evde bulamazsam, hemen geri d&ouml;neceğimi s&ouml;yledim ona.</p>\n\n<p>\n	Daha sonra &Uuml;veys:</p>\n\n<p>\n	- Resulullah&#39;a sel&acirc;mımı s&ouml;yleyin l&uuml;tfen! diye yalvardı. Buluşmamız ahirete kaldı artık! İnşallah Allah cennette bizi buluşturur.</p>\n\n<p>\n	&Uuml;veys ağlayarak Medine&#39;den ayrıldı. Peygamberi g&ouml;rmeyi &ccedil;ok istemesine rağmen, annesine verdiği s&ouml;z&uuml; tuttu. &Ccedil;&uuml;nk&uuml; o anne hakkının İsl&acirc;m&#39;da ne kadar kutsal olduğunu biliyordu. Annesini &uuml;zd&uuml;ğ&uuml; zaman, Allah&#39;ı da &uuml;zm&uuml;ş olacağının farkındaydı. &Uuml;veys, bunu hi&ccedil;bir zaman yapmazdı. O ger&ccedil;ek bir M&uuml;sl&uuml;mandı...</p>\n\n<p>\n	&nbsp;</p>','Anne Hakkı','','publish','closed','open','','anne-hakki','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3161',0,'post','',0),(3162,1,'2020-05-08 13:18:54','2020-05-08 10:18:54','<h5 style=\"text-align: right;\">\n	ŞEYMA SARRAF</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Iraklı hukuk&ccedil;u ve araştırmacı Şeyma Sarraf, bu makalede, kadının ev dışında &ccedil;alışması ve faaliyeti konusunda, Şi&icirc; ve S&uuml;nn&icirc; fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerini ortaya koymakta, bu arada kendi g&ouml;r&uuml;ş&uuml; ve eleştirisini de dile getirmektedir. Eleştirisi, daha &ccedil;ok, kadına daha y&uuml;zeysel bir şekilde yaklaşan S&uuml;nn&icirc; fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerine y&ouml;nelik olmuştur.</em></p>\n\n<p>\n	S&uuml;nn&icirc; &acirc;limlerin g&ouml;r&uuml;ş ve delillerini incelemek, ayrıca Şi&icirc; &acirc;limlerden bazılarının g&ouml;r&uuml;şlerini de beyan etmek, makaleye ayrıcalık tanıyan yeni ve farklı bir bakıştır. Kıble dergisi olarak, yazarın kaleminin biraz sivri olup, taraflı ve feminist yaklaşımla meseleyi irdelemiş olabileceği endişemize rağmen, okuyucuların ve aydın kimselerin değerlendirmelerinin, yolumuzu a&ccedil;acağına inanmaktayız.</p>\n\n<p>\n	<em>Bu makale, L&uuml;bnan&rsquo;da yayınlanan &ldquo;Minber&#39;ul-Hivar&rdquo; dergisinin 15. sayısında (1989) yayınlanmıştır. Biz de yararlı olacağı d&uuml;ş&uuml;ncesiyle T&uuml;rk&ccedil;e&rsquo;ye kazandırmayı uygun g&ouml;rd&uuml;k.</em></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	M&uuml;sl&uuml;man kadının ev dışında &ccedil;alışması konusu, muvafık ve muhalif olanları her zaman karşı karşıya getiren bir konu olmuştur. İkinci grupta yer alanların geneli, a&ccedil;ık&ccedil;a veya dolaylı olarak, g&ouml;r&uuml;şlerinin İsl&acirc;m&rsquo;a dayandığını iddia ettikleri i&ccedil;in, bu makalede meseleyi, İsl&acirc;m (Kur&rsquo;&acirc;n ve s&uuml;nnet) ve ge&ccedil;miş ve &ccedil;ağdaş fıkıh &acirc;limlerinin g&ouml;r&uuml;şleri a&ccedil;ısından ele alacağız.</p>\n\n<p>\n	Ailenin oluşumunda, erkek ve kadının g&ouml;revlerinin belirlenmesinde İsl&acirc;m&icirc; değerlere geri d&ouml;nmeye &ccedil;ağıran &ccedil;ağdaş yazar ve fıkıh &acirc;limlerinin eserleri, kadının yerinin evi olduğunu, ilk ve son asl&icirc; g&ouml;revinin ev hanımlığı ve &ccedil;ocuk yetiştirmek olduğunu ısrarla vurgulamaktadır.</p>\n\n<p>\n	Bu fıkıh &acirc;limleri, kendi g&ouml;r&uuml;şleri i&ccedil;in birtakım delil ve gerek&ccedil;eler de sunmaktadırlar.</p>\n\n<p>\n	<strong>Reşid Rıza, </strong>bu g&ouml;r&uuml;şe fıtratı delil olarak g&ouml;stermektedir: <em>&ldquo;Fıtrat, kadının anne olmasını, &ccedil;ocuk yetiştirmesini ve ev işleriyle uğraşmasını gerektiriyor.&rdquo;</em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong>Hekim&icirc; </strong>de aynı g&ouml;r&uuml;şte olup, ev işlerinin de başlı başına zor ve yorucu ve bir&ccedil;oğunun bedensel faaliyete bağlı olduğunun da s&ouml;yleniyor olmasını hatırlatmasına rağmen, kadının ev dışındaki zor işleri yapmaya g&uuml;&ccedil; yetiremeyeceğini de ayrı bir delil olarak eklemiş ve şu tavsiyede bulunmuştur: <em>&ldquo;Kadın, ev dışındaki işlere</em><em> ilgi duyuyorsa, şiir ve yazarlığa y&ouml;nelsin.&rdquo;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Kadının zor işlerin &uuml;stesinden gelemeyeceğini kabul edersek, yazar (Hekim&icirc;), ev dışındaki b&uuml;t&uuml;n işlerin bedensel faaliyete ihtiya&ccedil; duymadığını bilmiyor mu?! Kaldı ki, kendisine şu suali de sormaya hakkımız var: Bu nazik ve g&uuml;zel varlık, yani kadın, nasıl Resulullah (s.a.a) d&ouml;nemindeki hicretin zorluklarına tahamm&uuml;l edebildi?! Ve nasıl savaşlarda faal bir şekilde yer alabildi?!</p>\n\n<p>\n	<strong>Dr. Mustafa Seba&icirc;</strong> ise ş&ouml;yle diyor: <em>&ldquo;Nafakası, kocanın &uuml;zerine farz olduğu s&uuml;rece, kadının &ccedil;alışmaya hakkı yoktur.</em><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a><em> Bunun bir diğer gerek&ccedil;esi de şudur: Kadın, b&ouml;ylelikle erkeklerin k&ouml;t&uuml; niyetlerinden uzak kalarak, toplumdaki temiz ve y&uuml;ce konumu korunmuş olur.</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a><em>&rdquo;</em></p>\n\n<p>\n	A&ccedil;ık bir delil g&ouml;stermeksizin, kadının ev dışında &ccedil;alışmasına karşı olan yazarlardan biri de, <strong>el-Muameretu Ale&rsquo;l-Mer&rsquo;et&rsquo;il-M&uuml;slime </strong>kitabıyla <strong>Dr. Ahmed Ferec</strong>&rsquo;dir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>Mevdud&icirc; </strong>de, bu konuda ileri s&uuml;rd&uuml;ğ&uuml; delilleri Kur&rsquo;&acirc;n, s&uuml;nnet ve ge&ccedil;miş fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerine dayandırmaktadır ki daha sonra buna değineceğiz. Ancak, <strong>el-Hicab</strong> adlı kitabında başka bir delilden de s&ouml;z etmiş ve ş&ouml;yle demiştir: <em>&ldquo;Kadının iş i&ccedil;in evden dışarı &ccedil;ıkması, yabancı erkeklerle aynı ortamda bulunması demektir. Bu da, yabancı erkeklerin onlara bakması, onlarla konuşması ve onların sesini duyması ve sonu&ccedil;ta&nbsp; fesat ve fitnenin meydana gelmesi demektir.&rdquo;</em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	G&uuml;zellik ve kadınlıklarını, g&uuml;nl&uuml;k işlerin zorlukları sonucu &ccedil;oktan unutmuş olan &ccedil;alışan kadınların, Mevdud&icirc;&rsquo;nin bu s&ouml;zlerini okuduklarında, alaylı g&uuml;l&uuml;msemelerini g&ouml;r&uuml;yor gibiyim.</p>\n\n<p>\n	Mevdud&icirc;&rsquo;nin, kadının evde kalıp kendini kocasına ve &ccedil;ocuklarına adamasına dair g&ouml;r&uuml;ş&uuml;n&uuml; paylaşan bazı fıkıh &acirc;limi ve yazarlar da, bu g&ouml;r&uuml;ş&uuml;n gerek&ccedil;esini, kadının fiziksel yeteneklerinin erkekten daha az olduğunu ispatlayan ilm&icirc; delillere dayandırmaktadırlar.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Bu g&ouml;r&uuml;ş sahipleri ya bilgisizdirler ya da kendilerini bilgisiz gibi g&ouml;steriyorlar. &Ccedil;&uuml;nk&uuml; &acirc;deta bir k&uuml;&ccedil;&uuml;k &uuml;lke olan evi idare etmek, zek&acirc;, yetenek ve olağan&uuml;st&uuml; fiziksel bir g&uuml;ce ihtiya&ccedil; duymaktadır. Hayatın en &ouml;nemli ve tehlikeli g&ouml;revlerinden biri, &ccedil;ocuk yetiştirmektir. &Ouml;yleyse bu işler nasıl olur da bazı beyefendilerin nazarında zek&acirc; ve bilgi fukarası olan kimselere havale edilebilir?!</p>\n\n<p>\n	Bu ve benzeri g&ouml;r&uuml;şler &ccedil;oktur ve delilleri de hemen hemen aynıdır.</p>\n\n<h2>\n	&Ccedil;ağdaş Fıkıh &Acirc;limlerinin G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	&Ccedil;ağdaş fıkıh &acirc;limleri ve yazarların g&ouml;r&uuml;ş&uuml;, kadınların &ccedil;alışmaması gerektiğine y&ouml;nelik &ccedil;eşitli sebepler g&ouml;stermelerine rağmen, tamamen ge&ccedil;miş fıkıh &acirc;limlerinin inan&ccedil; ve delillerine dayanmaktadır. En azından evlilik ilişkilerinden dolayı, fıkıh mezheplerinin &ccedil;oğu, nafakayı erkeğin karşılamasının şer&rsquo;an farz olmasından hareketle, kadının &ccedil;alışmaması gerektiğini beyan etmektedir.</p>\n\n<p>\n	Hanef&icirc; mezhebinin b&uuml;y&uuml;k fıkıh &acirc;limlerinden Kasan&icirc; ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&ldquo;Evlendikten sonra erkeğin g&ouml;revlerinden biri, karısını &ccedil;alıştırmaması ve ihtiya&ccedil;larını temin etmesidir.&rdquo;</em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Serahs&icirc; daha net bir ifadeyle ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&ldquo;A&ccedil;ık&ccedil;a bellidir ki kadınlar &ccedil;alışamaz; kadınların &ccedil;alışması fitne sebebidir.&rdquo;</em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><em><strong>[9]</strong></em></a></p>\n\n<p align=\"center\">\n	<sup>***</sup></p>\n\n<p>\n	Kadının, babası ve annesinin hasta olması veya onları g&ouml;rmeye gitmek istemesi dışında, evden dışarı &ccedil;ıkması, fıkıh &acirc;limlerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re kocasının iznine bağlıdır. Fıkıh &acirc;limleri, kocasının izni olmadan evinden dışarı &ccedil;ıkan kadının, itaatsizlikte ısrar eden (naşize) kadın h&uuml;km&uuml;nde olduğunu ve cezasının, nafakadan mahrum kalmak olduğunu belirtmişlerdir. Bu y&uuml;zden de bir&ccedil;ok kadın, ev dışında &ccedil;alışmaya sıcak bakmıyor. &Ccedil;&uuml;nk&uuml; kocaya itaatsizlik ederek nafaka hakkını kaybetmek istemiyor. Oysa bildiğiniz gibi, &ouml;nceleri hayat şartları bug&uuml;nk&uuml; kadar zor değildi ve &ccedil;alışma yoluyla kadını &ouml;zg&uuml;rleştirme pl&acirc;nları hen&uuml;z hayata ge&ccedil;irilmemişti.</p>\n\n<h2>\n	Fıkıh &Acirc;limleri, Kur&rsquo;&acirc;n Ve S&uuml;nnetin G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	Bize g&ouml;re, kadının &ccedil;alışması konusunda fıkıh &acirc;limlerinin g&ouml;r&uuml;ş&uuml;, &ouml;yle olması gerekmesine rağmen, Kur&rsquo;&acirc;n ve s&uuml;nnete dayanmamıştır. Ge&ccedil;miş fıkıh &acirc;limleri, bir kural ve esas koymak istediklerinde, toplumun verilerini ve ger&ccedil;eklerini g&ouml;z &ouml;n&uuml;nde bulundurarak, g&ouml;r&uuml;şlerini ilk ve son i&ccedil;tihat olarak ortaya koyarlardı. Ki bazen yanlış, bazen de doğru olurdu. Ama şimdiki fıkıh &acirc;limleri, &ouml;nemli bir mesele olmasına rağmen kadının &ccedil;alışması konusunda g&ouml;r&uuml;ş belirtirken, toplumun verileri ve ger&ccedil;eklerini g&ouml;z &ouml;n&uuml;nde bulundurmamaktadırlar.</p>\n\n<p>\n	Biz, kadının &ccedil;alışması konusunda Kur&rsquo;&acirc;n ve s&uuml;nnetin g&ouml;r&uuml;ş&uuml;n&uuml; beyan edip, ge&ccedil;miş ve &ccedil;ağdaş fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerini inceleyeceğiz.</p>\n\n<p>\n	İsl&acirc;m dini, ortaya &ccedil;ıktığında, cahiliyet d&ouml;neminde yapılan bazı işleri kabul etti, bazısında bazı d&uuml;zeltmeler yaptı, bazısını ortadan kaldırdı ve yeni kurulan İsl&acirc;m toplumunun yaşamını g&uuml;zelleştirmek i&ccedil;in bazı yeni kanunlar koydu. İsl&acirc;m, kadının &ccedil;alışması konusunda, cahiliyet d&ouml;nemindeki durumunu kabul etti. Yani, a&ccedil;ık bir kanun koymaksızın, kadının &ccedil;alışmasına izin verdi. &Ccedil;&uuml;nk&uuml; din, erkeğin &ccedil;alışma hakkını kesin ve ka&ccedil;ınılmaz bildiği gibi, kadının b&ouml;yle bir hakkı olduğu g&ouml;r&uuml;ş&uuml;ndeydi. Cahiliyet d&ouml;neminde, muhit k&uuml;lt&uuml;r&uuml;ne bağlı olarak kadına meslek&icirc; faaliyet ve iş izni veriliyordu.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Kadın, toplumda b&uuml;y&uuml;k ve &ouml;nemli ekonomik faaliyetlerde bulunurdu. Erkeğin yanında ailesi i&ccedil;in ya da dul veya boşanmış ise kendi ge&ccedil;imi i&ccedil;in &ccedil;ift&ccedil;ilik ve hayvancılık yapardı. Kadınlar, ailelerine yardım veya kendi ge&ccedil;imlerini sağlamak amacıyla el sanatlarıyla uğraşırlar ve sanatk&acirc;r olarak tanınırlardı. Dokudukları, &ouml;rd&uuml;kleri şeyleri, tereyağı veya sepilenmiş deri gibi &uuml;rettikleri &uuml;r&uuml;nleri satarlardı.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> Gerek Ukaz Panayırı gibi mahall&icirc; ve umum&icirc; pazarlarda, gerekse kendi ticarethanelerinde &ccedil;alışır, el emeklerini satar, başkalarına yaptırdıkları veya toptan aldıkları şeyleri satarlardı.</p>\n\n<p>\n	Bu kadınlara &ouml;rnek olarak, Resulullah d&ouml;neminde hurma satıcılığı yapan Kays kızı &Uuml;mm&uuml; M&uuml;nzir&rsquo;i ve Yemen&rsquo;den g&uuml;zel kokular getirip Medine&rsquo;de satan Mahreme b. Cendel kızı Esma&rsquo;yı g&ouml;sterebiliriz.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a> Utbe kızı Hind ve Peygamberimizin ilk eşi Huveylid kızı Hatice gibi bazı zengin kadınlar da, dış ticaretle uğraşıyorlardı.</p>\n\n<p>\n	Başka mesleklere kıyasla ticaretin &ouml;zel bir &ouml;nemi ve konumu vardı ve bu işle ancak g&uuml;&ccedil;l&uuml; kişilikleri olan, ileri g&ouml;r&uuml;şl&uuml; ve halkla iyi ilişkiler kurabilen kadınlar uğraşırlardı.</p>\n\n<p>\n	Bu işlere il&acirc;veten, kadınların d&uuml;ş&uuml;nce ve edebiyat alanında da belirgin bir yerleri vardı; k&acirc;hin, şair, hekim ve ihtil&acirc;fları &ccedil;&ouml;zme mercii idiler.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Eğer kadınların İsl&acirc;m&rsquo;ın ilk d&ouml;nemlerindeki &ccedil;alışma ve faaliyetlerini cahiliyet d&ouml;neminin bir devamı olarak bilir ve Kur&rsquo;&acirc;n&rsquo;da, erkeklerin &ccedil;alışmasıyla ilgili yasaklayıcı a&ccedil;ık bir ayet olmadığı gibi, kadınların &ccedil;alışmasıyla ilgili olarak da b&ouml;yle bir ayetin olmadığını g&ouml;z &ouml;n&uuml;nde bulundurursak, rahatlıkla Kur&rsquo;&acirc;n a&ccedil;ısından kadının &ccedil;alışması &ouml;n&uuml;nde herhangi bir engelin olmadığını s&ouml;yleyebiliriz. &Ccedil;&uuml;nk&uuml; erkeğin &ccedil;alışmasıyla ilgili a&ccedil;ık bir ayet olmadığı i&ccedil;in erkeğin &ccedil;alışmasının haram olduğunu s&ouml;yleyemeyeceğimiz gibi, kadın i&ccedil;in de b&ouml;yle bir iddiada bulunamayız. Kaldı ki, Kur&rsquo;&acirc;n&rsquo;da kadınların &ccedil;alışmasına dolaylı olarak değinilmiştir. &Ouml;rneğin, mihri erkeğe farz kılmış, kadına miras alma hakkı tanımış ve her durumda onun i&ccedil;in mirastan belli bir pay bi&ccedil;miştir. Bu hak ve mallar, kadının elinde &ccedil;alıştırıp b&uuml;y&uuml;tmesi gereken bir sermayedir. Ayrıca Kur&rsquo;&acirc;n, kadının kanunen alım satım, kira, rehin vs. gibi s&ouml;zleşmeler yapabilecek liyakatte olduğunu kabul etmektedir.</p>\n\n<p>\n	Asl&icirc; g&ouml;revlerinden biri, Kur&rsquo;&acirc;n&rsquo;ın muhtevasını beyan etmek olan s&uuml;nnette de, kadının &ccedil;alışmaması gerektiğine dair bir bilgi yoktur. Tam tersine &ccedil;alışmasına herhangi bir engelin olmadığı y&ouml;n&uuml;nde işaretler vardır.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	İsl&acirc;m tarihini incelediğimizde, kadınların, yeni filizlenen İsl&acirc;m toplumunun gereksinimleri doğrultusunda g&ouml;revler &uuml;stlendiklerine şahit olmaktayız. Mekke&rsquo;de Resulullah (s.a.a) zamanında maliye işlerini Nehik kızı Semra el-Esediyye adında bir kadın &uuml;stlenmişti. O, alışverişte hile ve aldatmaya başvuranları kırba&ccedil;la cezalandırıyordu.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> Maliye işleri, bireyin İsl&acirc;m toplumunda &uuml;stlenebileceği en &ouml;nemli ve tehlikeli mevkilerden biridir. B&ouml;yle bir mesuliyetin kadına bırakılmasından, Peygamber (s.a.a) d&ouml;neminde kadının mesuliyet &uuml;stlenmesindeki g&uuml;&ccedil; ve liyakatine duyulan g&uuml;venin &ouml;l&ccedil;&uuml;s&uuml; kolaylıkla anlaşılabilir. Peygamber&rsquo;in (s.a.a) savaşlarında da bir&ccedil;ok kadın, erkekler gibi rol almışlardı.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a> Kadınlar, din&icirc; faaliyetlerin de merkezindeydiler. Bir fıkıh bilgini gibi Peygamber&rsquo;den hadis naklederlerdi. Resulullah (s.a.a) onlara hadis buyururdu.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın kadının &ccedil;alışmasına bakışı, bireyleri birbirine bağlı sağlam bir toplum yaratmak gayesinde olan ger&ccedil;ek ve tabi&icirc; bir din&icirc; bakıştır. İsl&acirc;m, b&ouml;yle bir toplumu yaratmanın, ancak kadının faal bir şekilde sahnede yer almasıyla m&uuml;mk&uuml;n olacağını biliyor. Yine biliyor ki, kadının aile denen k&uuml;&ccedil;&uuml;k toplumu oluşturmadaki &ouml;nemli ve temel rol&uuml;n&uuml; yerine getirmesi, onun &ccedil;alışarak b&uuml;y&uuml;k İsl&acirc;m toplumunu oluşturmadaki rol&uuml;n&uuml; ifa etmesine engel teşkil etmemektedir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın kabul ettiği kadının &ccedil;alışma hakkı, kadının insan olduğunu kabullenmek ve İsl&acirc;m dininin kendisine g&ouml;sterdiği saygı ve takdirin bir par&ccedil;asıdır. Bu hak, Tevbe Suresi&rsquo;nin 71. ayetinin anlamına amel etmektir:</p>\n\n<p>\n	<strong>&ldquo;M&uuml;min erkeklerle m&uuml;min kadınlar, birbirlerinin velisidirler; iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırırlar...&rdquo;</strong></p>\n\n<p>\n	D&ouml;rt halife d&ouml;neminde de aynı Peygamber d&ouml;nemi gibi, kadın &ouml;nemli mesuliyetler &uuml;stleniyordu. İkinci halife &Ouml;mer, Ebu S&uuml;leyman&rsquo;ın kızı Şifa&rsquo;yı, Medine pazarının mal&icirc; işlerine bakmakla g&ouml;revlendirmişti. &Ouml;mer, pazara her girdiğinde, Şifa mutlaka onun yanında olurdu.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	H&acirc;l b&ouml;yleyken şimdi soruyoruz: Acaba ge&ccedil;miş fıkıh bilginlerinin kadının &ccedil;alışmasının haram olduğu bağlamındaki fetvalarının sebebi neydi? Bizce bunun sebebini, Hicr&icirc; ikinci y&uuml;zyılda M&uuml;sl&uuml;manların fethedilen &uuml;lkelere yerleşmesinden sonra, bir asırdan fazla h&uuml;k&uuml;m s&uuml;ren tekd&uuml;ze bir fıkıh anlayışında aramak gerekir. Bu s&uuml;re i&ccedil;erisinde fıkıh &acirc;limlerinden sorulan sorulara verilen cevaplar, h&uuml;k&uuml;m ve fetva olarak genelleştirilerek fıkh&icirc; kanunlar şeklini aldı. Ancak şu bir ger&ccedil;ektir ki, sorulan sorulara verilen cevaplarda, s&ouml;z konusu fıkıh bilginlerinin kişisel eğilimlerinin yanı sıra, yaşadıkları toplumun ekonomik, sosyal ve siyasal durumunun da ink&acirc;r edilemez bir rol&uuml; vardı. Peygamber&rsquo;in (s.a.a) vefatıyla fıkıh biliminin ortaya &ccedil;ıkması arasındaki y&uuml;z yıllık ekonomik, sosyal ve siyasal ge&ccedil;miş, gizli ve karmaşık bir şekilde fıkha y&ouml;n vermekteydi.</p>\n\n<p>\n	M&uuml;sl&uuml;manların yeni &uuml;lkeleri fethederek &ccedil;eşitli toplumlar, milletler, dinler ve inan&ccedil;larla tanışıp kaynaşması, b&uuml;t&uuml;n alanlarda birtakım sonu&ccedil;lar doğurdu ve M&uuml;sl&uuml;manlar tarafından birtakım reaksiyonlar g&ouml;sterilmesine neden oldu. Bu sonu&ccedil;lardan bazısı, kadınlarla ilgiliydi. Erkekler, haysiyet ve namusları konusundaki endişelerinden dolayı, kadınlara baskı yapıyor, onları eve mahk&ucirc;m ediyorlardı. Kadınlarının Arap ve M&uuml;sl&uuml;man olmayan erkeklerle kaynaşmasından korkuyorlardı. M&uuml;sl&uuml;man erkeklere, gayrim&uuml;slim kadınlarla evlenme izni verilmişken, M&uuml;sl&uuml;man kadınların gayrim&uuml;slim erkeklerle evlenmesi rahat bir şekilde ger&ccedil;ekleşmiyordu. Arap bir kadının başka bir milliyetten olan bir erkekle evlenmesi fikri, kabul g&ouml;rmemişti. B&ouml;yle bir evliliğin ger&ccedil;ekleşmesi durumunda zorla bozulmasına bile gidiliyordu.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, kadınların eve mahk&ucirc;m edilerek dışarıda &ccedil;alışmalarının engellenmesi, daha ziyade, doğabilecek bu gibi k&ouml;t&uuml; sonu&ccedil;ları &ouml;nlemek amacına y&ouml;nelikti ve bu durum, fıkıh bilginleri tarafından kanunlaştırılmadan &ouml;nce yaygınlaşmıştı.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bir de, o d&ouml;nemin karmaşık siyasal ortamında, M&uuml;sl&uuml;manların birbirleriyle olan savaşlarında kadınların &ouml;nderlik derecesine varıncaya kadar aktif rol oynamalarının da, bu s&uuml;re&ccedil;te olumsuz etkisi olmuştu. &Ouml;rneğin, Peygamber&rsquo;in eşi Aişe&rsquo;nin &ouml;nderliğinde Cemel Savaşı ger&ccedil;ekleşmişti. Haric&icirc;lerin kadınlarının da geniş faaliyetleri olmuştu. Muaviye, savaşta Hz. Ali&rsquo;nin yanında yer alan kadınlara itiraz etmişti.</p>\n\n<p>\n	Bu saydığımız etkenler, Kur&rsquo;&acirc;n ve s&uuml;nnette bir delil olmadığı h&acirc;lde, erkeklerin kadınları baskı altına almasına ve faaliyetlerini engellemesine neden oldu.</p>\n\n<p>\n	Sanırım, İsl&acirc;m&rsquo;ın, bir insan olarak kadına bir&ccedil;ok hak ve &ouml;zg&uuml;rl&uuml;k tanıması, hukuk ve y&uuml;k&uuml;ml&uuml;l&uuml;k eşitliği sağlaması, erkeklerin kadınları kendilerine bağımlı kılmak ve eve hapsetmek konusunda &ccedil;aba harcamalarına, yaptıklarını onaylatmak i&ccedil;in de; &ldquo;Eğer kadın kocasının izni olmadan dışarı &ccedil;ıkarsa, kocası razı olmadığı takdirde, g&uuml;neş ve ayın &uuml;zerine doğduğu her şey o kadını l&acirc;netler.&rdquo; gibi yalan hadisler uydurmalarına sebep oldu.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Fıkıh da, <strong>&ldquo;Ve evlerinizde oturun...&rdquo; </strong>gibi ayetlerden yararlanarak mevcut durumu kanunlaştırmak y&ouml;n&uuml;nde ilerdi. H&acirc;lbuki bu ayet, Peygamber&rsquo;in hanımlarına y&ouml;neliktir; &ccedil;&uuml;nk&uuml; bir &ouml;nceki ayette; <strong>&ldquo;Ey Peygamber&rsquo;in hanımları! Siz, başka kadınlardan herhangi biri gibi değilsiniz.&rdquo; </strong>buyrulmuştur.&nbsp; (Ahzab/33) &Uuml;mmetin &ouml;nderi olan Peygamber&rsquo;e (s.a.a) herhangi bir leke gelmemesi i&ccedil;in onların &ccedil;ok daha dikkatli olup titiz davranmaları gerekir.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Kadınların evde oturması g&ouml;r&uuml;ş&uuml;nde olan fıkıh&ccedil;ılar, bu g&ouml;r&uuml;şlerini, &ouml;ncesinde <strong>&ldquo;Erkeğin kadına karşı hakları olduğu gibi, kadının da erkeğe karşı hakları vardır.&rdquo; </strong>(Bakara/228) ayeti olan <strong>&ldquo;Fakat erkeklerin bir derece &uuml;st&uuml;nl&uuml;kleri vardır.&rdquo;</strong> ayeti ile <strong>&ldquo;Erkekler kadınlar &uuml;zerinde y&ouml;neticidirler.&rdquo; </strong>(Nisa/34) ayetinden, ayrıca kadını kocasına itaate teşvik eden hadislerden istifade etmişlerdir. H&acirc;lbuki bu ayet ve hadislerin, mantıksal olarak, aile denen k&uuml;&ccedil;&uuml;k &uuml;lkenin, zalim olmayan &ouml;l&ccedil;&uuml;l&uuml; liderini tayin etmekten başka bir hedefi yoktur.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Kadının &ccedil;alışması konusunda S&uuml;nn&icirc; &ccedil;ağdaş fıkıh&ccedil;ı ve yazarların s&ouml;ylemlerini incelediğimizde, bazı fıkıh&ccedil;ıların ger&ccedil;ek&ccedil;i ve hakkı teslim eder olmadıklarını, fıkhın ve fıkıh&ccedil;ının rol&uuml;n&uuml; anlamada dar g&ouml;r&uuml;şl&uuml; olduklarını g&ouml;r&uuml;yoruz. Hakkı teslim eder olmadıklarını, &ouml;yle olmadığı h&acirc;lde, g&ouml;r&uuml;şlerini Kur&rsquo;&acirc;n ve s&uuml;nnetten almış olduklarını ileri s&uuml;rmelerinden anlıyoruz. Oysa biz kadının &ccedil;alışması konusunda Kur&rsquo;&acirc;n ve s&uuml;nnetin g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıkladık. Buna il&acirc;veten, ge&ccedil;miş b&uuml;t&uuml;n fıkıh&ccedil;ıların s&ouml;zlerine yer vermedikleri ve sadece bazılarının g&ouml;r&uuml;şleriyle yetindikleri h&acirc;lde, b&uuml;t&uuml;n fıkıh&ccedil;ıların aynı g&ouml;r&uuml;ş&uuml; paylaştıklarını ileri s&uuml;rd&uuml;klerini g&ouml;zlemlemekteyiz. Oysa hepsi b&ouml;yle değildir. Mesel&acirc; Cafer&icirc; Mezhebi (Şia), kadının &ccedil;alışmasını kabul etmesi bir yana, bundan daha fazlasına inanmaktadır. <strong>Muğniye</strong>, kira bahsinde Şi&icirc; fıkıh&ccedil;ıların g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle rapor ediyor:</p>\n\n<h2>\n	Şi&icirc; Fıkıh&ccedil;ıların G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	Seyyid Yezd&icirc;, <strong>el-Urvet&rsquo;ul-Vuska</strong> ve Seyyid Hekim, <strong>el-M&uuml;stemsek</strong> adlı eserlerinde ş&ouml;yle derler: &ldquo;Eğer kadın, belli bir s&uuml;re i&ccedil;in belli bir hizmeti y&uuml;r&uuml;tmek &uuml;zere ecir olur ve bu s&uuml;re bitmeden &ouml;nce evlenirse, kadının bu anlaşması kocasının isteklerine ve evlilik haklarına aykırı olsa bile, anlaşma batıl olmaz ve kocanın evlenme sırasında kadının anlaşmasından haberdar olup olmaması hi&ccedil;bir şeyi değiştirmez. &Ccedil;&uuml;nk&uuml; burada iki hak s&ouml;z konusudur: Hizmet hakkı ve koca hakkı. Eğer kadın her ikisini de yapabilirse ne &acirc;l&acirc;; eğer her ikisini bir arada y&uuml;r&uuml;temezse, hizmet anlaşması olan &ouml;nceki hakkın &ouml;nceliği vardır. &Ccedil;&uuml;nk&uuml; birden fazla şer&rsquo;&icirc; hak s&ouml;z konusu olduğunda, &ouml;nceki hak tercih edilmelidir. &Ouml;yleyse kocanın, kadının anlaşmasına itiraz edip bozma hakkı yoktur ve bu durumda kadın, kocasına itaatsizlik eden kadın h&uuml;km&uuml;n&uuml; taşımaz. Ama eğer evlendikten sonra bir hizmet anlaşması yapar ve kocanın haklarıyla &ccedil;atışırsa, kocanın izni olmaksızın, yaptığı anlaşma doğru olmaz. Eğer anlaşma koca haklarıyla tamamen &ccedil;atışmazsa, mesel&acirc; kadın Kur&rsquo;&acirc;n okuma, &ouml;rg&uuml; &ouml;rme gibi anlaşmalar yaparsa, kocanın izni olmazsa bile, anlaşması ge&ccedil;erlidir.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu fıkıh&ccedil;ıların g&ouml;r&uuml;şlerinin metanetine, mantıksallığına ve ger&ccedil;ek&ccedil;iliğine baksanıza! Bunların, kadının evlendikten sonra &ccedil;alışmasını kocanın iznine bağlamaları da, kadının evde olma &ouml;nceliği anlamındadır ve hi&ccedil; ş&uuml;phesiz bu g&ouml;r&uuml;ş, o zamanki toplumun ger&ccedil;ekleriyle bağdaşmaktadır.</p>\n\n<h2>\n	Ebu Hanife&rsquo;nin G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	Ebu Hanife&rsquo;nin ş&ouml;yle bir fetvası vardır: &ldquo;Kadınlar, h&acirc;kim olabilirler; ancak şahitlik yapamayacakları durumlarda, yani şer&rsquo;&icirc; cezalar ve cinayetler konusunda h&acirc;kimlik de yapamazlar.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<h2>\n	Taber&icirc;&rsquo;nin G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	İbn-i Cerir Taber&icirc;, kadının b&uuml;t&uuml;n konularda h&acirc;kimlik yapabileceğini s&ouml;yl&uuml;yor.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	Bu din&icirc; &ouml;nderlerin g&ouml;r&uuml;ş&uuml;ne bir bak; bir de &ccedil;ağdaş fıkıh&ccedil;ı ve yazarların g&ouml;r&uuml;şlerine! &Uuml;stelik İsl&acirc;m toplumunda h&acirc;kimlik makamı en &ouml;nemli ve tehlikeli makamlardan biridir.</p>\n\n<p>\n	Eğer kadının &ccedil;alışması kocanın haklarına halel getirmezse veya evden &ccedil;ıkmasını gerektirmezse, &acirc;limler izin vermiş ve eklemişlerdir: &ldquo;Eğer kadının, kadınların kifa&icirc; farzlarından<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">*</a> biri olan ebelik gibi bir mesleği varsa, kocası, onun dışarı &ccedil;ıkmasını engelleyemez.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[24]</a> Ama &ccedil;ağdaş fıkıh&ccedil;ılar, hatta bunu bile s&ouml;ylememişlerdir!</p>\n\n<h2>\n	Bazı Fıkıh&ccedil;ıların Dar G&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;</h2>\n\n<p>\n	&Ccedil;ağdaş fıkıh&ccedil;ılar, kadınların &ccedil;alışmaması gerektiğine dair g&ouml;r&uuml;şlerinde dar g&ouml;r&uuml;şl&uuml;l&uuml;ğe du&ccedil;ar olmuş ve ger&ccedil;ek&ccedil;ilikten uzak kalmışlardır. Bunun aksine, &ouml;nceki fıkıh&ccedil;ılar, kendi kanılarınca Kur&rsquo;&acirc;n ve s&uuml;nnette i&ccedil;tihat ederek bu fikre varmışlardır. Aslında her iki grubun da gerek&ccedil;esi, toplumun ger&ccedil;ekleri ve verileriyle ilintilidir. Ge&ccedil;mişte kadınlar &ccedil;ok rahat bir şekilde evlenip boşanırlardı. Sonu&ccedil;ta her zaman onlarla evlenecek ve nafakalarını karşılayacak biri vardı. Hatta &ouml;l&uuml;m veya boşanma iddetlerini kulak ardı ederek vaktinden &ouml;nce evlenmeye kalkışan kadınlar bile oluyordu. Bu y&uuml;zden Hicr&icirc; 5. y&uuml;zyılda yaşamış olan Maverd&icirc;, e<strong>l-Ahk&acirc;m&rsquo;us-Sultaniyye </strong>adlı kitabında, h&acirc;kimin g&ouml;revlerinden birinin, kadınları iddet beklemeye mecbur kılmak olduğunu beyan etmiştir.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[25]</a> Oysa şimdi evlenip boşanma o zamanlarda olduğu kadar kolay ve basit bir iş değildir ve kadınlar kendilerini, &ccedil;alışmak zorunda hissetmektedirler.</p>\n\n<p>\n	Ge&ccedil;miş fıkıh&ccedil;ıların zamanında halk arasında mevcut olan toplumsal işbirliği ve dayanışma anlayışı, şimdiki toplumlarda azalmış ve son zamanlarda bireycilik ve ben eksenli ruh h&acirc;li insanlara musallat olmuştur. İnsanlar kendilerini, k&uuml;&ccedil;&uuml;k &ccedil;ocukları olsa bile, boşanmış ya da fakir kadınlara yardım etmek zorunda g&ouml;rm&uuml;yorlar veya bu işi kendi istekleriyle değil, halkın kınaması ve utandıklarından dolayı yapıyorlar. Bu durumda da kadının, kendi ve &ccedil;ocuklarının ihtiya&ccedil;larını karşılamak i&ccedil;in &ccedil;alışmaktan başka &ccedil;aresi kalmıyor.</p>\n\n<p>\n	Bu durum, kadının bir meslek sahibi olup iş yapabilme g&uuml;c&uuml;n&uuml;n olmasını gerektiriyor. Bu a&ccedil;ıdan bazı fıkıh&ccedil;ıların dediği gibi kadının sadece kocasının evini idare etme yeteneğine sahip olması yeterli değildir. Kaldı ki, &ccedil;oğu zaman g&uuml;n&uuml;m&uuml;z hayatının ihtiya&ccedil; ve zorluklarından dolayı erkek, tek başına ailesinin ihtiya&ccedil;larını giderememekte ve kadının &ccedil;alışması ka&ccedil;ınılmaz olmaktadır. Bir de, eğer koca tembellik eder ya da harcamada cimri davranır, eşi de haysiyetli bir tutum sergiler, mahkeme kapılarına d&uuml;şerek nafaka peşinde koşmak istemezse, bilhassa eğer birka&ccedil; &ccedil;ocuğu varsa, acaba kadının, kendi ve &ccedil;ocuklarının ihtiya&ccedil;larını karşılamak i&ccedil;in &ccedil;alışmaya hakkı yok mudur?! Kadının &ccedil;alışması gerektiğine dair başka sebepler saymaya kalkarsak, bunun sonu gelmez.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z fıkıh bilginleri, fıkıh ve fıkıh&ccedil;ının rol&uuml;n&uuml; doğru d&uuml;r&uuml;st bilmiyorlar. &Ouml;rf ve &acirc;detlerin, zaman ve mek&acirc;n şartlarının değişmesinin fetvanın da değişmesini gerektirdiğini bilmiyorlar. Fıkıh, <strong>İbn&#39;&uuml;l-Kayyim el-Cevziyye</strong>&rsquo;ye g&ouml;re işte bu değişikliklerdir. Kendisi daha sonra ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Gelenek farklılıklarına, maslahatlara, zaman ve mek&acirc;n şartlarına bakılmaksızın sadece kitaplarda olana g&ouml;re fetva veren bir kimse, kendi dalalette olup, başkalarını da dalalete s&uuml;r&uuml;kler. Bu iş dine ihanettir ve aynen bir doktorun, b&ouml;lgenin su ve hava şartlarını, zaman ve kişisel durumu nazara almaksızın, insanları kitaplarda yazılana g&ouml;re tedavi etmesine benzer. Bu doktor ve o fıkıh adamı, cahildirler ve halkın dinine ve sağlığına zarar verirler.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[26]</a></p>\n\n<p>\n	İbn&#39;&uuml;l-Kayyim&rsquo;in s&ouml;z&uuml; a&ccedil;ık&ccedil;a şunu ortaya koyuyor: Fıkıh, haddizatında mukaddes değildir. Fıkıh, kulların maslahatı i&ccedil;in konan kanun ve kurallardan ibarettir. Bu kanun ve kurallar, ancak yasama ama&ccedil;larına ve teşri hikmetlerine uygun d&uuml;şt&uuml;kleri zaman makul ve saygındırlar. Bu ama&ccedil; ve hikmetler ise, zaman ve mek&acirc;nın değişmesiyle değişebilmektedir. Şayet g&uuml;n&uuml;m&uuml;z&uuml;n fıkıh&ccedil;ıları, fıkhı mukaddes biliyorlarsa, <strong>&ldquo;Zaruretler, yasakları mubah kılar.&rdquo; </strong>veya <strong>&ldquo;İsl&acirc;m&#39;da zarar verme ve zarara uğrama yoktur.&rdquo; </strong>gibi genel kurallardan vazge&ccedil;melidirler. H&acirc;lbuki bu gibi kurallar, İsl&acirc;m&rsquo;ın ruhunu ifade etmekte ve zamanın şartları dikkate alındığında kadının &ccedil;alışmasının cevazını gerektirmektedirler.</p>\n\n<h2>\n	Kadının &Ccedil;alışmasını Yasaklamaya Y&ouml;nelik Başka Deliller</h2>\n\n<p>\n	Kadının &ccedil;alışmasına karşı olan &ccedil;ağdaş fıkıh&ccedil;ılardan bazısı ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kızların ve kadınların ge&ccedil;imlerini temin etmek i&ccedil;in &ccedil;alışmaları, kesinlikle doğru değildir. Onların nafakalarını babaları, kocaları veya erkek kardeşleri vermelidir ki, onlar da ev hanımlıklarını yapmak ve &ccedil;ocuk yetiştirmekle meşgul olsunlar.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[27]</a> Bu y&uuml;zden de, &ldquo;İsl&acirc;m&rsquo;a g&ouml;re kadın, &ouml;rnek bir eş, şefkatli bir anne ve m&uuml;kemmel bir ev idarecisi olarak eğitilmelidir.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[28]</a></p>\n\n<p>\n	Acaba g&uuml;n&uuml;m&uuml;z şartlarında bu g&ouml;r&uuml;şler ne kadar doğru olabilir?! &Ouml;rnek bir toplum, ş&ouml;yle bir iş b&ouml;l&uuml;m&uuml;yle mi ortaya &ccedil;ıkar: Erkek, ev dışında &ccedil;alışarak ailesinin rızkını kazanacak, kadın da evde oturup ev işi ve &ccedil;ocuk terbiyesiyle uğraşacak?! Toplumumuzun şu anki durumu ve şartları, bunu kaldıramamaktadır ve dolayısıyla en kısa zamanda bir&ccedil;ok şeyin değişmesi ve sıfırdan başlanılması gerekir.</p>\n\n<p>\n	Bazı fıkıh&ccedil;ıların, ısrarla kadını evde oturup &ccedil;ocuk bakmaya davet etmelerini g&ouml;r&uuml;nce, ister istemez ş&ouml;yle bir soru geliyor aklıma: Bu davetin altında, bu asırda uzun zamandır kadının &ccedil;alışması konusunda s&ouml;ylenilen, &ldquo;&Ccedil;alışma, kadının ekonomik bağımsızlığına ve kocanın zulm&uuml;ne başkaldırısına (sanki kadını savaşa hazırlıyorlar!) ve kişiliğini bulmasına, y&uuml;celiğini korumasına neden olur.&rdquo; gibi dedikodular yatmış olmasın?!</p>\n\n<p>\n	Eğer b&ouml;yle bir d&uuml;ş&uuml;nce s&ouml;z konusuysa, bu fıkıh&ccedil;ıların, yaşadıkları zamanın ger&ccedil;eklerinden habersiz oldukları bir kez daha hatırlatmalıyım. &Ccedil;&uuml;nk&uuml; uzun bir zamandır kadınların bir&ccedil;oğu, bu gibi s&ouml;zlerin propaganda ama&ccedil;lı i&ccedil;i boş sloganlar olduğunu anlamışlar ve ev dışında &ccedil;alışmanın yanında, evi idare etme, kocaya ilgilenme ve &ccedil;ocuk terbiye etme sorumluluklarını da &uuml;stlenmişlerdir. Bu y&uuml;zden da sorumlulukları iki kat artmış, ruhen ve bedenen yorgun d&uuml;şm&uuml;şlerdir.<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[29]</a></p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde &ccedil;alışmayıp evde oturmak, kendileri veya kocaları zengin olan kadınlardan başkaları i&ccedil;in m&uuml;mk&uuml;n değildir dersek, m&uuml;bal&acirc;ğa etmiş olmayız. &Ccedil;alışmamak, ailenin ihtiya&ccedil;larını temin etmek i&ccedil;in &ccedil;alışmak mecburiyetinde olan bir&ccedil;ok kadının r&uuml;yasıdır. Bu kadınlar, kendilerine daha &ccedil;ok vakit ayırmak, &ccedil;ocuklarını g&ouml;rmek, hatta rahat bir uyku &ccedil;ekmek i&ccedil;in tatil g&uuml;nlerini d&ouml;rt g&ouml;zle beklemektedirler. G&uuml;nleri, git gel ıstırabı, &ccedil;ocukları yuvaya bırakmak, &ccedil;ocukların yuvadaki diğer &ccedil;ocuklardan hastalık kapma korkusu, eve d&ouml;n&uuml;p yemek hazırlamak, temizlik yapmak d&uuml;ş&uuml;ncesi ve... ve... ve... ile ge&ccedil;mektedir. Bu durum, toplumumuzun bilinen ve yaşanan bir ger&ccedil;eğidir. Bu durumu yaşamayanlar da, ailelerde bu duruma tanıktırlar.</p>\n\n<p>\n	T&uuml;m bu zorluklar yetmiyormuş gibi, &ccedil;ağdaş fıkıh&ccedil;ılardan bazıları, &ccedil;alışan kadınların, dine ve &ouml;ğretilerine muhalefet ettiklerinden dolayı g&uuml;nah işledikleri hissine kapılmalarına sebep olacak fetvalar veriyorlar! Acaba M&uuml;sl&uuml;man kadının olumsuz tepkisini d&uuml;ş&uuml;nm&uuml;yorlar mı?! Neden kişisel g&ouml;r&uuml;şlerini dinin kesin h&uuml;km&uuml; gibi g&ouml;steriyorlar?! Ka&ccedil; kadın, bu konuda Kur&rsquo;&acirc;n ve s&uuml;nnetin h&uuml;km&uuml;n&uuml; bilmekte veya bunu araştırma imk&acirc;nına sahiptir ki?!</p>\n\n<p>\n	Şunu da s&ouml;ylememiz gerekir ki, bazılarının iddia ettiği; &quot;Kadın &ccedil;alışmayıp da sadece evine ve &ccedil;ocuklarına bakarsa, d&uuml;ş&uuml;nce yeteneğini kaybeder.&quot; s&ouml;z&uuml;, kesinlikle doğru değildir; bil&acirc;kis bunun tam aksi doğrudur; &ccedil;&uuml;nk&uuml; &ccedil;ocukların bedensel ve ruhsal eğitimi, kadının geniş bilgi ve becerisine ihtiya&ccedil; duymaktadır. Kadın, &ccedil;ocuklarının eğitimi konusunda hata yapmamak, yeni y&uuml;zyılın yaşantısının tuzaklarına d&uuml;şmemek ve &ccedil;ocuklarda olumsuz etkiler bırakmamak i&ccedil;in, akıl ve d&uuml;ş&uuml;ncesini devamlı geliştirmek zorundadır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z&uuml;n faziletli fıkıh&ccedil;ıları ve yazarlarının, fıkhın, halkın yaşamındaki rol&uuml; ve fıkıh&ccedil;ının toplumdaki konumu konusunda daha basiretli olmalarını umuyoruz. İsl&acirc;m, kolay bir dindir; zor değil. Bu y&uuml;zden fıkhın ve fıkıh&ccedil;ının g&ouml;revi, hayatı halka kolay kılmaktır. Fıkıh adamları, her zaman ve mek&acirc;nda hayatın şartlarını ve kendi toplumunun yapısını g&ouml;z &ouml;n&uuml;nde bulundurmalıdırlar. İsl&acirc;m&rsquo;ın kalıcılığı ve g&uuml;&ccedil;l&uuml;l&uuml;ğ&uuml;n&uuml;n sırrı da işte budur.</p>\n\n<p>\n	Bu y&uuml;zden, fıkıh &acirc;limlerinin kadınların &ccedil;alışması konusundaki fetva ve g&ouml;r&uuml;şleri, toplumun verilerine, M&uuml;sl&uuml;man kadının karşı karşıya olduğu ger&ccedil;eklere ve ailelerin i&ccedil;inde bulundukları duruma dayalı olmalıdır. Fıkıh&ccedil;ılar, sağlam ve ideal bir toplum yaratmanın, evi kadının idare etmesiyle ve kocanın aile ihtiya&ccedil;larını dışarıda &ccedil;alışarak temin etmesiyle m&uuml;mk&uuml;n olacağına inanmaktadırlar. Bu inan&ccedil;, fıkıh&ccedil;ıların haklarından ve i&ccedil;tihat konularındandır. Fakat o ideal toplumu ger&ccedil;ekleştirmek ve toplumu o y&ouml;nde değiştirmek ve o y&ouml;ne doğru y&ouml;neltmek de, onların g&ouml;revleri arasındadır. Ancak şu da bir ger&ccedil;ektir ki biz, fıkıh&ccedil;ıların itaat edilmesi farz olan kanunlar şeklinde sundukları arzuları ve idealleriyle yaşayamayız. Bu y&uuml;zden fıkıh&ccedil;ıların iki şeyi birbirinden ayrı tutmaları ve g&uuml;n&uuml;n şartları ve ailelerin durumlarına g&ouml;re kadının &ccedil;alışması konusunda Kur&rsquo;&acirc;n ve s&uuml;nnetin h&uuml;km&uuml;n&uuml; beyan etmek zorundadırlar.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Reşid Rıza, Hukuk&rsquo;un-Nis&acirc; Fi&rsquo;l-İsl&acirc;m, s. 37, Muhammed Nasır el-Elban&icirc;&rsquo;nin tahkikiyle, el-Mekteb&rsquo;&uuml;l-İsl&acirc;m&icirc;, Beyrut, 1984.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Şeyh Muhammed Rıza Hekim&icirc;, A&rsquo;yan&rsquo;un-Nis&acirc;, mukaddime, M&uuml;esseset&rsquo;&uuml;l-Vefa, Beyrut, 1983.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Dr. Mustafa Seba&icirc;, el-Mer&rsquo;et&uuml; Beyn&rsquo;el-Fıkhı ve&rsquo;l-Kanun, s. 153, M&uuml;esseset&rsquo;&uuml;r-Risale, Şam, 1962.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- a.g.e., s. 171.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Ahmed Ferec, el-Muameretu Ale&rsquo;l-Mer&rsquo;et&rsquo;il-M&uuml;slime (Tarih ve Vesaik), mukaddime, Dar&rsquo;ul-Vefa, Mısır, 1986.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Ebu&rsquo;l-A&rsquo;l&acirc; el-Mevdud&icirc;, el-Hicab, s. 152, 167, 172, Dar&rsquo;ul-Fikr&rsquo;il-Arab&icirc;, Kuveyt.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bu fıkıh &acirc;limlerden biri, Reşid Rıza&rsquo;dır ki ş&ouml;yle diyor: &ldquo;Cahil ve inat&ccedil;ıdan başkası, yaratılış d&uuml;zeninde, neden erkeği kadından &uuml;st&uuml;n yarattı diye Allah&rsquo;a karşı gelmez. Erkeğin savunma g&uuml;c&uuml; ve aklı daha fazladır.&rdquo; Mevdud&icirc;, kadını bazı h&acirc;llerde g&uuml;&ccedil;s&uuml;z bir varlık olarak g&ouml;r&uuml;yor; mesel&acirc; hayız h&acirc;linde iken deli olduğunu, en ufak tahrikle &ouml;l&ccedil;&uuml;s&uuml;z işlere kalkıştığını, hamilelik d&ouml;neminde asab&icirc; ve mustarip olduğunu ve dağınık d&uuml;ş&uuml;nceler taşıdığını, doğumdan sonra da birtakım hastalıklara du&ccedil;ar olduğunu ve bu şekilde yaşadığını iddia ediyor!</p>\n\n		<p>\n			Biz, Mevdud&icirc;&rsquo;nin s&ouml;zlerinin tamamen yanlış olduğunu s&ouml;ylemiyoruz, ama abartılı olduğuna, aklın bu fikirleri kabul etmeyeceğine ve s&ouml;z&uuml;n&uuml;n teyidi i&ccedil;in Avrupalı doktorların g&ouml;r&uuml;şlerine yer vermesinin fayda etmeyeceğine inanıyoruz. &Uuml;stelik o, bu g&ouml;r&uuml;ş&uuml; mutlak ve temel bir esas olarak genelleştirmektedir ki, bu yanlıştır ve daha k&ouml;t&uuml; sapmalara neden olabilir.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Al&acirc;uddin Ebu Bekr el-Kasan&icirc;, Bedaiu&rsquo;s-Senayi&rsquo; F&icirc; Tertib&rsquo;iş-Şerayi&rsquo;, c. 5, s. 2197, Matbaat&rsquo;ul-İmam, Kahire.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Muhammed b. Ahmed es-Serahs&icirc;, el-Mebsut Fi&rsquo;l-Fıkh, c. 5, s. 185, Matbaat&rsquo;us-Saade, Kahire.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Birbirlerine karşı kabile savaşları dışında her t&uuml;rl&uuml; faaliyette bulunurlardı. Savaş hususunda da, erkekleri savaşa teşvik etme rol&uuml;n&uuml; ifa ederlerdi; hamas&icirc; şiirler okuyarak erkekleri, yenilmeleri h&acirc;linde kınanacakları ger&ccedil;eğiyle korkuturlardı.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Dr. Leyla Sabbağ, el-Mer&rsquo;et&uuml; Fi&rsquo;t-Tarih&rsquo;il-Arab&icirc;, s. 121, Mill&icirc; K&uuml;lt&uuml;r ve İrşat Bakanlığı Yayınları, Şam 1975.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- a.g.e., s. 122-123.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Hekim&icirc;, &ldquo;A&rsquo;yan&rsquo;un-Nis&acirc;&rdquo; adlı eserinin 537. sayfasında, hem ravi, hem de t&uuml;ccar olan &ldquo;&Uuml;mm&uuml; Ben&icirc; Enmar&rdquo; -veya Beni&rsquo;n-Nemar- adında bir kadından ş&ouml;yle nakleder: &ldquo;Resulullah&rsquo;ın huzuruna varıp ş&ouml;yle dedim: &lsquo;Ben alım satımla uğraşıyorum...&rsquo; Kendisi alım satım konusunda birtakım sorular sordu ve Resulullah da onu bilgilendirdi.&rdquo;</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Zahir el-Kasım&icirc;, Nizam&rsquo;ul-H&uuml;km Fi&rsquo;ş-Şeriati ve&rsquo;t-Tarih&rsquo;il-İsl&acirc;m&icirc; (es-Sultet&rsquo;ul-Kazaiyye), s. 250, Dar&rsquo;un-Nefais, Beyrut 1978.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Hekim&icirc;, A&rsquo;yan&rsquo;un-Nis&acirc;, s. 218 ve 581.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Zahir el-Kasım&icirc;, Nizam&rsquo;ul H&uuml;km..., s. 591.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Corci Zeydan, Tarih&rsquo;ut-Temedd&uuml;n&rsquo;il-İsl&acirc;m&icirc;, c. 4, s. 88, Matbaat&rsquo;ul-Hil&acirc;l, Kahire 1902.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Bu durumu, fethedildikten sonra Irak&rsquo;ta a&ccedil;ık&ccedil;a g&ouml;rmekteyiz; ama sosyal ilişkilerin yaygın olduğu gelişmiş toplumlarda, kadın, toplumla ilişki kurmak konusunda daha &ouml;zg&uuml;rd&uuml;; &ouml;rneğin Talha kızı Aişe&rsquo;nın edeb&icirc; toplantıları meşhurdur.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Muhammed b. Ali eş-Şevkan&icirc;, el-Fevaid&rsquo;ul-Mecmue Fi&rsquo;l-Ahad&icirc;s&rsquo;il-Mevzue, s. 136, Matbaat&rsquo;us-S&uuml;nnnet&rsquo;il-Muhammediyye, Kahire 1960.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Kur&rsquo;&acirc;n karilerinden bazısı, &ldquo;karne&rdquo; (evlerinizde oturun) şeklinde okumuş ve evde oturma manasına yorumlamışlardır. Bazısı da, &ldquo;kırne&rdquo; şeklinde okumuş ve evde vakarlı bir şekilde yaşamak manasına yorumlamışlardır. İlk okuma şeklinin doğruluğu daha g&uuml;&ccedil;l&uuml; ihtimaldir.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Muhammed Cevad Muğniye, el-Fıkhu Ale&rsquo;l-Mezahib&rsquo;il-Hamse, c. 4, s. 265, bab&rsquo;ul-icare, Dar&rsquo;ul-İlm Li&rsquo;l-Melayin, Beyrut 1965.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Ebu&rsquo;l-Hasan el-Maverd&icirc;, el-Ahk&acirc;m&rsquo;us-Sultaniyye, s. 65.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- a.g.e.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">*</a> Kifa&icirc; farz; insanlardan bir kısmının yerine getirmesi h&acirc;linde, diğerlerinin &uuml;zerinden kalkan farzlardır.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[24]</a>- Fıkh&rsquo;us-S&uuml;nne, c. 2, s. 178, Dar&rsquo;ul-Fikr, Beyrut 1981.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[25]</a>- Ebu&rsquo;l-Hasan el-Maverd&icirc;, el-Ahk&acirc;m&rsquo;us-Sultaniyye, s. 247.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[26]</a>- İbn&rsquo;&uuml;l-Kayyim el-Cevziyye, A&rsquo;l&acirc;m&rsquo;ul-Muvakki&icirc;n An Rabb&rsquo;il-&Acirc;lem&icirc;n, Abdurrahman el-Vekil&rsquo;in tahkikiyle, c. 3, s. 5, 64, 100, Kahire 1969.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[27]</a>- Dr. Mustafa Seba&icirc;, el-Mer&rsquo;et&uuml; Beyn&rsquo;el-Fıkhı ve&rsquo;l-Kanun, s. 171.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[28]</a>- Mevdud&icirc;, el-Hicab, s. 158.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[29]</a>- Bu durumla karşı karşıya olan sadece bizim toplumlar değil, batı toplumlarında yaşayan kadınlar da aynı dertten muzdariptirler.</p>\n	</div>\n</div>','Kur’ân Ve Sünnet Açısından Kadınların Çalışması Ve Bu Konuda Geçmiş Ve Çağdaş Fıkıh Âlimlerinin Görüşleri','','publish','closed','open','','kuran-ve-sunnet-acisindan-kadinlarin-calismasi-ve-bu-konuda-gecmis-ve-cagdas-fikih-alimlerinin-gorusleri','','','2020-05-08 13:18:54','2020-05-08 10:18:54','',0,'http://islamex.com/?p=3162',0,'post','',0),(3163,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<h5 style=\"text-align: right;\">\n	ABBAS KAZİM&Icirc;</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hicret&#39;in altmış birinci yılında meydana gelen tarih&icirc; Kerbel&acirc; kıyamını yetmiş &uuml;&ccedil; kişi meydana getirdi. Bu kıyamda dıştan y&ouml;nlendirilme gibi bir durum s&ouml;z konusu değildi; kıyamın rehberliği bizzat kendilerine aitti. Yine bu kıyam belli bir kesimle sınırlı kalmadı. Bu kıyamda erkeklerle birlikte kadınlar da yer aldılar. Kıyama İmam H&uuml;seyin (a.s) ile birlikte hareket eden kadınların b&uuml;y&uuml;k ve &ouml;nemli katkıları olmuştur; hatta kıyamın unutulmaması, bug&uuml;n bile yeni ger&ccedil;ekleşmiş bir hadise gibi anılması ve canlı tutulması b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de İmam&#39;ın ailesi, &ouml;zellikle Hz. Zeyneb&#39;in fedak&acirc;rlık ve kahramanlıkları sayesinde ger&ccedil;ekleşmiştir. Dolayısıyla, bu kıyamda kadınların &uuml;stlendikleri rol&uuml;n ayrıca ele alınması ve değerlendirilmesi gerekir.</p>\n\n<p>\n	Bu değerlendirme sonucu, bir&ccedil;ok husus aydınlığa kavuşacaktır: &Ouml;rneğin &quot;İsl&acirc;m&#39;a g&ouml;re kadınlar toplumsal faaliyetlerden uzak tutulmalı&quot; gibi zehirli propagandaların aksine, kadınların sosyal ve siyasal misyonu; m&uuml;cadele ve kıyamda nasıl erkeklerle omuz omuza yer aldıkları, onları destekleme ama&ccedil;lı girişimleri ve onlarla dayanışma i&ccedil;erisinde oldukları; toplumsal faaliyetlerle iffeti korumanın nasıl birlikte y&uuml;r&uuml;t&uuml;ld&uuml;ğ&uuml;; cesur, hakkın savunucusu ve inan&ccedil;lı bir nesil yetiştirmedeki ağır sorumlulukları, şehitlerin canlarını uğruna feda ettikleri hedefleri insanlara ulaştırmadaki misyonları ve... B&uuml;t&uuml;n bu hususlar, Kerbel&acirc; kıyamında kadınların rol&uuml; &ccedil;er&ccedil;evesinde a&ccedil;ıklığa kavuşabilir.</p>\n\n<p>\n	İşte bu ama&ccedil;la bu konu ele alındı.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> Bu hususun iyi anlaşılması i&ccedil;in Kerbel&acirc;&#39;da bulunan kadınlarla ilgili sayısal bir değerlendirmede bulunmak faydalı olacaktır:</p>\n\n<p>\n	* Kerbel&acirc;&#39;da bulunan kadınların bazısı, &ouml;rneğin Hz. Zeynep, &Uuml;mm&uuml; G&uuml;ls&uuml;m, Fatıma, Safiye, Rukiye ve &Uuml;mm&uuml; Han&icirc;, Hz. Ali&#39;nin (a.s) &ccedil;ocuklarıydılar. Bazıları Ben&icirc; Haşim&#39;den ve farklı kabilelerdendiler. Hz. H&uuml;seyin&#39;in kızları Sakine (veya Sukeyne) ve Fatıma da Kerbel&acirc;&#39;da olanlar arasındaydılar. Atike, M&uuml;slim b. Akil&#39;in kızı, İmam&#39;ın cariyesi, Veheb b. Abdullah&#39;ın annesi gibi isimler de verilebilir.</p>\n\n<p>\n	* İmam&#39;ın eşi, Sakine ve Abdullah&#39;ın annesi olan&nbsp; R&uuml;bab da Kerbel&acirc;&#39;da idi. Bilindiği kadarıyla İmam&#39;ın eşlerinden sadece Rubab Kerbel&acirc;&#39;da idi. İmam Zeynelabidin&#39;in annesi Şehrebanu Kerbel&acirc;&#39;da yoktu. &Ccedil;&uuml;nk&uuml; 24 yıl &ouml;nce vefat etmişti. Ali Ekber&#39;in annesi Leyla&#39;nın da ismi gelenler arasında ge&ccedil;memiştir. &nbsp;</p>\n\n<p>\n	* Kerbel&acirc;&#39;da beş kadın &ccedil;adırdan &ccedil;ıkıp d&uuml;şmana y&uuml;r&uuml;m&uuml;şt&uuml;r: M&uuml;slim b. Avsece&#39;nin cariyesi, Abdullah Kelb&icirc;&#39;nin eşi &Uuml;mm&uuml; Veheb, Abdullah Kelb&icirc;&#39;nin annesi, Amr b. C&uuml;nade&#39;nin annesi ve hepsinden daha faal bir rol &uuml;stlenen Hz. Zeynep. Hepsine Allah&#39;ın sel&acirc;mı olsun.</p>\n\n<p>\n	* &Uuml;mm&uuml; Veheb, kocasının yanı başında Aşura g&uuml;n&uuml; şehit d&uuml;şt&uuml;.</p>\n\n<p>\n	* İki kadın duydukları aşırı rahatsızlıktan dolayı İmam&#39;ı savunma amacıyla savaştılar. Birisi Abdullah b. Umeyr&#39;in eşi, diğeri ise Amr b. C&uuml;nade&#39;nin annesi. Bunlarla ilgili ileride a&ccedil;ıklamalarda bulunacağız.</p>\n\n<p>\n	* Kerbel&acirc; yolu &uuml;zerinde Z&uuml;heyir b. Kayn&#39;ın eşi kocasıyla birlikte İmam H&uuml;seyin&#39;e katıldı.</p>\n\n<p>\n	Kadının Siyas&icirc; Rol&uuml;</p>\n\n<p>\n	Toplumsal y&uuml;k&uuml;ml&uuml;l&uuml;kler sadece erkeklere has değildir. Kadınlar da &uuml;zerlerinde olan din&icirc; sorumluluk gereği, hak ve batıl, vel&acirc;yet ve rehberlik gibi konularda konumlarını belirlemeli; hakkı savunmalı; batıl h&uuml;k&uuml;metler ve sorumsuz g&ouml;revliler karşısında susmamalı; kısacası dinin savunulması gereken yerlerde meydanda olmalıdırlar.</p>\n\n<p>\n	Annesi Hz. Fatıma&#39;nın (a.s) tek başına başlatmış olduğu imameti savunma ve batıl h&acirc;kimler karşısında haykırma hareketinin bir devamı olarak, Hz. Zeynep de İmam H&uuml;seyin&#39;in yanında yer aldı. Bu ama&ccedil;la İmam&#39;ıyla birlikte Medine&#39;den Mekke&#39;ye, oradan da Kerbel&acirc;&#39;ya hareket etti ve Kerbel&acirc; kıyamının b&uuml;t&uuml;n sahnelerinde etkin bir rol &uuml;stlendi.</p>\n\n<p>\n	Kerbel&acirc; kıyamına katılan kadınlar her şeyden &ouml;nce &quot;İmam ve rehberi savunmak, onu yalnız bırakmamak&quot;tan ibaret olan siyas&icirc; g&ouml;revlerini en iyi şekilde yerine getirdiler.</p>\n\n<p>\n	Kadınların Kerbel&acirc; kıyamında &uuml;stlendikleri rol&uuml;n iyice anlaşılması amacıyla yapılacak araştırmalar i&ccedil;in konu olabilecek en &ouml;nemli başlıklar şunlardır:</p>\n\n<p>\n	1- Kadınların gerek kıyam boyunca, gerekse kıyam sonrası musibet ve zorluklar karşısında&nbsp; g&ouml;stermiş oldukları sabır ve direniş.</p>\n\n<p>\n	2- İsl&acirc;m&#39;da en b&uuml;y&uuml;k cihadlardan sayılan &quot;zorba h&acirc;kim karşısında &ccedil;ekinmeden hakkı s&ouml;ylemek&quot;. Bu hususta kadınların, &ouml;zellikle Hz. Zeyneb&#39;in yaptığı konuşmalar, bu kıyamın g&ouml;z kamaştırıcı sayfalarındandır.</p>\n\n<p>\n	3- Yolculuk boyunca aydınlatıcı a&ccedil;ıklamalarda bulunmak, şehitlerin mesajını ulaştırmak amacıyla doğan her fırsatı en iyi şekilde değerlendirmek.</p>\n\n<p>\n	4- Aşura ve sonrasında hasta bakıcılığı vb. sorumlulukları &uuml;stlenmek.</p>\n\n<p>\n	5- Savaş&ccedil;ılara moral desteği sağlamak, onları cesaretlendirmek; annelerin evl&acirc;tlarını&nbsp; ve kadınların kocalarını İmam&#39;ı savunmaya ve hak yolda fedak&acirc;rlığa teşvik etmeleri.</p>\n\n<p>\n	6- Kritik ve zor şartlarda kafilenin idaresini &uuml;stlenmek. Bu, &ouml;zellikle Hz. Zeyneb&#39;in &uuml;stlendiği g&ouml;revdi. O, esaret d&ouml;neminde, Kerbel&acirc;&#39;dan K&ucirc;fe&#39;ye, oradan da Şam&#39;a g&ouml;t&uuml;r&uuml;l&uuml;şte, aynı şekilde Şam&#39;dan Medine&#39;ye d&ouml;nd&uuml;r&uuml;l&uuml;şte, esir kervanının başı, &ccedil;ocukların koruyucusu, yanık y&uuml;reklilerden oluşan bu topluluğun sığınağı idi.</p>\n\n<p>\n	7- Esirliği, insanları kuşatan cehalet zincirlerinden kurtarmaya d&ouml;n&uuml;şt&uuml;rmek, topluma h&acirc;kim olan durumun fark edilmesini sağlamak, insanları gaflet uykusundan uyandırıp olup bitenlerden haberdar etmek. Hz. Zeynep, &Uuml;mm&uuml; G&uuml;ls&uuml;m ve İmam H&uuml;seyin&#39;in kızı Fatıma, beraberlerinde &ouml;zg&uuml;rl&uuml;ğ&uuml; getiren ve insanların onlara bakış a&ccedil;ısını b&uuml;sb&uuml;t&uuml;n değiştiren birer esirdiler.</p>\n\n<p>\n	8- Hadisenin trajik y&ouml;n&uuml;ne ağırlık kazandırmak ve duyguları hak tarafın yararına coşturmak. &Ccedil;ocukların ve kadınların bir hadisede olmaları, zaten b&ouml;yle bir sonucu doğurur. Ehlibeyt&#39;in yas tutması, ağıt yakması, konuşmalarıyla K&ucirc;fe ve Şam halkını ağlatması, Kerbel&acirc; kıyamına duygusal bir a&ccedil;ı kazandırmak ve bunu korumak ve canlı tutmak amacını taşıyordu.</p>\n\n<p>\n	9- Esirlik gibi zor şartlarda, İsl&acirc;m&icirc; ilke ve değerlere&nbsp; bağlı kalmak, il&acirc;h&icirc; sınırları ve iffeti korumak.</p>\n\n<p>\n	Elbette kadınların Kerbel&acirc; kıyamında &uuml;stlendikleri rol, sadece işaret edilen hususlarla sınırlı değildir. Bu nur kervanında yer alan kadınların omuzladıkları bir&ccedil;ok ağır sorumluluk ve &uuml;stlendikleri bir&ccedil;ok misyonu sıralamak m&uuml;mk&uuml;nd&uuml;r. Biz bu misyonlardan sadece bir ka&ccedil;ı hakkında, kısa&nbsp; değerlendirmelerde bulunacağız.</p>\n\n<p>\n	Cihada Katılma</p>\n\n<p>\n	Bu konuda verilebilecek bir&ccedil;ok &ouml;rnek vardır. Ancak biz Ehlibeyt kadınlarından olmayan birka&ccedil; &ouml;rnekle yetiniyoruz:</p>\n\n<p>\n	Tav&#39;a</p>\n\n<p>\n	M&uuml;slim b. Akil, İmam H&uuml;seyin&#39;in (a.s) temsilcisi olarak K&ucirc;fe&#39;ye geldi. Binlerce insan İmam adına ona biat etti. Ancak İbn-i Ziyad&#39;ın K&ucirc;fe&#39;ye vali olarak atanması, ardından durumun tamamen değişmesi &uuml;zerine, M&uuml;slim&#39;in etrafına toplanan insanlar dağıldı. İmam&#39;ın temsilcisi, K&ucirc;fe sokaklarında yalnız ve nereye gideceğini ve kime sığınacağını bilmez bir durumda dolaşmaya başladı. Şehre b&ouml;ylesine karışık bir durum h&acirc;kimken, b&uuml;t&uuml;n kapılar kapalıyken, korkudan erkek&ccedil;e tavır kıtlığı yaşanırken, Tav&#39;a herkesin, &ouml;zellikle erkeklerin &ouml;rnek alması gereken bir tavır sergiledi; o, M&uuml;slim&#39;i tanır tanımaz evine aldı ve ağırladı. Erkeklerin cesaret edemediği bu denli tehlikeli bir işe girişen bu y&uuml;ce kadın, sergilediği tavrıyla İmam&#39;a ve temsilcisine olan bağlılığını ortaya koydu. Ancak kısa bir s&uuml;re sonra d&uuml;şman askerlerinin haberi oldu. Bir anda bu kadının evi, savaş meydanına d&ouml;n&uuml;şt&uuml; ve M&uuml;slim sonunda evden dışarı &ccedil;ıkma zorunda kaldı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<p>\n	Z&uuml;heyr&#39;in Eşi Delhem</p>\n\n<p>\n	Z&uuml;heyr, Osman&#39;ın taraftarlarındandı. Hanımıyla birlikte hacca gitmiş ve Irak&#39;a d&ouml;n&uuml;yordu. Ancak aynı zamanda Irak&#39;a doğru ilerleyen İmam H&uuml;seyin&#39;in kafilesiyle karşılaşmak istemiyordu. Dolayısıyla İmam&#39;ın konakladığı yerde o konaklamıyor, yoluna devam ediyordu; İmam&#39;ın yoluna devam ettiği konak da ise o konaklıyordu. Ancak konaklardan birinde İmam&#39;la birlikte konaklamak mecburiyetinde kaldı. Bir tarafta İmam, diğer bir tarafta da o &ccedil;adır kurdu. Z&uuml;heyr yemek yemekle meşgulken İmam&#39;ın el&ccedil;isi gelip sel&acirc;m verdi ve İmam&#39;ın onunla g&ouml;r&uuml;şmek istediğini belirtti. İmam&#39;la g&ouml;r&uuml;şmekten ka&ccedil;ınan Z&uuml;heyr, lokması elinde donup kaldı. Ne yapacağını, ne s&ouml;yleyeceğini bilmiyordu. Ancak eşi, kocasına; &quot;Resulullah&#39;ın torunu el&ccedil;i g&ouml;ndermiş, seni istiyor ve sen gitmek istemiyorsun!? Huzuruna varıp seninle ne işi olduğunu &ouml;ğrenip geri d&ouml;nmenin ne sakıncası olabilir ki?&quot; dedi.</p>\n\n<p>\n	Z&uuml;heyr eşinin s&ouml;z&uuml;nden etkilendi ve İmam&#39;la g&ouml;r&uuml;şt&uuml;. İmam&#39;la yaptığı g&ouml;r&uuml;şme sonucu, Z&uuml;heyr&#39;in kalbi hidayet nuruyla aydınlandı ve eşiyle birlikte İmam&#39;ın kervanına katıldı. Evet Z&uuml;heyr eşinin de yardımıyla şu ayetin bir mısdakı oldu: <strong>&quot;Allah, iman edenlerin velisidir; onları karanlıklardan aydınlığa &ccedil;ıkarır.&quot;</strong> B&ouml;ylece Z&uuml;heyr Kerbel&acirc;&#39;da şehitler kervanına katıldı ve adını diğer şehitlerle birlikte &ouml;l&uuml;ms&uuml;zleştirdi.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p>\n	Şayet eşinin teşviki ve kınaması olmasaydı, Z&uuml;heyr hak cephesine katılmayacak ve Aşura g&uuml;n&uuml; şehit olma şerefine ulaşmayacaktı.</p>\n\n<p>\n	&Uuml;mm&uuml; Veheb, Kerbel&acirc;&#39;da Şehit Olan Tek Kadın</p>\n\n<p>\n	&Uuml;mm&uuml; Veheb, K&ucirc;fe&#39;de yaşayan Abdullah b. Umeyr-i Kelb&icirc;&#39;nin karısıdır. Kocası, İmam H&uuml;seyin&#39;e (a.s) katılma amacıyla geceleyin K&ucirc;fe&#39;den hareket etmeye karar verince, &Uuml;mm&uuml; Veheb onu da kendisiyle birlikte g&ouml;t&uuml;rmesi i&ccedil;in ısrar etti. Abdullah, annesi ve eşiyle birlikte İmam&#39;a katıldı. Aşura g&uuml;n&uuml; Abdullah d&uuml;şman karşısında şaşırılacak bir direniş g&ouml;sterdikten sonra şehit d&uuml;şt&uuml;. Abdullah Aşura g&uuml;n&uuml;nde şehit d&uuml;şen ikinci kişidir. &Ccedil;adırlarda bulunan eşi, savaş meydanına gelerek kocasının cansız bedeninin yanına oturdu. Kocasının başındaki ve y&uuml;z&uuml;ndeki kanları temizledi ve ş&ouml;yle dedi:</p>\n\n<p>\n	&quot;Cennet sana m&uuml;barek olsun! Sana cenneti bağışlayan Allah&#39;tan beni de seninle birlikte kılmasını diliyorum.&quot;</p>\n\n<p>\n	Şimr, R&uuml;stem ismindeki k&ouml;lesine &Uuml;mm&uuml; Veheb&#39;e saldırmasını emretti. R&uuml;stem de elindeki g&uuml;rzle kadının başına vurarak onu &ouml;ld&uuml;rd&uuml; ve b&ouml;ylece bu kadın kocasının yanı başına d&uuml;şt&uuml; ve Kerbel&acirc;&#39;da şehit olan kadın unvanını aldı.</p>\n\n<p>\n	Şimr&#39;in k&ouml;lesi R&uuml;stem Abdullah&#39;ın başını kesip &ccedil;adırlara doğru fırlattı. Abdullah&#39;ın annesi ise, oğlunun kesik başını alıp kanı temizledi, daha sonra eline &ccedil;adır direğini alıp d&uuml;şman ordusuna doğru y&uuml;r&uuml;d&uuml;. İmam onu geri &ccedil;evirmelerini istedi ve ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ehlibeytimi savunmaktan dolayı en iyi m&uuml;k&acirc;fat verilsin sana. Allah&#39;ın rahmeti &uuml;zerine olsun. Kadınların bulunduğu yere d&ouml;n; cihad senden kaldırılmıştır.&quot;</p>\n\n<p>\n	Abdullah&#39;ın annesi de İmam&#39;ın emri &uuml;zerine geri d&ouml;nd&uuml;.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a></p>\n\n<p>\n	Amr b. C&uuml;nade&#39;nin Annesi Bahriye</p>\n\n<p>\n	Amr b. C&uuml;nade, İmam&#39;ın yarenlerinin en k&uuml;&ccedil;&uuml;ğ&uuml; idi. O, on bir yaşındaydı. Kerbel&acirc;&#39;ya babası ve annesiyle birlikte gelmişti. Babası ilk saldırıda şehit d&uuml;şt&uuml;. Amr, İmam&#39;ın huzuruna &ccedil;ıkıp savaş meydanına gitmek i&ccedil;in izin istedi. İmam izin vermiyordu. O ise, s&uuml;rekli ısrar ediyordu. İmam, <em>&quot;Bu gencin babası ilk saldırıda şehit d&uuml;şt&uuml;. Annesi onun savaş meydanına gitmesini istemeyebilir.&quot; </em>Amr, İmam&#39;ın s&ouml;z&uuml;n&uuml; duyunca; &quot;Allah&#39;a andolsun ki, canımı sizin uğrunuzda feda etmemi ve sizin yolunuzda kanımı akıtmamı, annem bana emretti.&quot; dedi.</p>\n\n<p>\n	Annesi, ona elbise giydirip savaşmak i&ccedil;in meydana gitmesini istemekle kalmadı sadece, oğlunun şahadetinden sonra da kendini kaybetmedi. Amr şehit d&uuml;şt&uuml;kten sonra d&uuml;şman, başını kesip &ccedil;adırlara doğru fırlattı. Annesi k&uuml;&ccedil;&uuml;k yaştaki oğlunun başını alıp toprak ve kanı temizledi ve ş&ouml;yle dedi: &quot;Oğlum! Ne kadar da iyi cihad ettin. Ey g&ouml;nl&uuml;m&uuml;n sevinci, ey g&ouml;z&uuml;m&uuml;n nuru.&quot; Daha sonra oğlunun kesik başını, yakınında bulunan bir d&uuml;şman askerine doğru fırlatarak onu &ouml;ld&uuml;rd&uuml;. Sonra eline bir sopa alarak d&uuml;şmana saldırdı. İki kişiyi yaraladıktan sonra İmam&#39;ın emriyle geri d&ouml;nd&uuml;.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<p>\n	M&uuml;slim b. Avsece&#39;nin Eşi &Uuml;mm&uuml; Halef</p>\n\n<p>\n	&Uuml;mm&uuml; Halef, belirgin konuma sahip bir kadındı. Kocası M&uuml;slim şehit olunca, oğlu Halef savaşa hazırlandı. İmam (a.s), annesiyle ilgilenmesini ve ona bakmasını istedi. Ancak annesi, onu İmam&#39;ın (a.s) yolunda cihad etmeye teşvik ediyor ve ş&ouml;yle diyordu: &quot;Ancak Resulullah&#39;ın torununa yardım edecek olursan, senden razı olurum.&quot;</p>\n\n<p>\n	Halef meydana gitti. Bir s&uuml;re sonra o da şehit oldu. D&uuml;şman, başını kesip annesine doğru fırlattı. Annesi başı alıp &ouml;pt&uuml; ve ağladı.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	Bu y&uuml;ce kadın, gerek evl&acirc;dını din yolunda fedak&acirc;rlık etmeye teşvik etmek hususunda, gerekse evl&acirc;dının şahadeti karşısında kendini kaybetmemek ve ona yakışır bir tavır sergilemek a&ccedil;ısından şehit anneleri i&ccedil;in bir &ouml;rnektir.</p>\n\n<p>\n	İl&acirc;h&icirc; Sınırları G&ouml;zetmek</p>\n\n<p>\n	Kerbel&acirc; kıyamında kadınlarla ilgili dikkat &ccedil;eken en bariz hususlardan biri de, onların kendileriyle ilgili il&acirc;h&icirc; h&uuml;k&uuml;mleri eksiksiz yerine getirmeye, iffet ve tesett&uuml;r&uuml; korumaya &ouml;zen g&ouml;stermiş olmalarıdır. Bunların ortaya koyduğu tablo, iffet ve il&acirc;h&icirc; sınırları koruyarak hakkı savunmak amacıyla, m&uuml;cadele ve cihad meydanlarına katılmanın m&uuml;mk&uuml;n olduğunu g&ouml;zler &ouml;n&uuml;ne sergileyen bir &ouml;rnektir.</p>\n\n<p>\n	K&ucirc;fe ordusunun diğer hususlarda olduğu gibi bu hususta da saygısızlık yapmasına ve &ouml;rt&uuml;nmek i&ccedil;in gereken şeyler a&ccedil;ısından zorluk &ccedil;ıkarmasına rağmen İmam H&uuml;seyin&#39;in Ehlibeyti iffet ve tesett&uuml;r&uuml;n davet&ccedil;isiydiler. Birka&ccedil; &ouml;rneğe dikkat edelim:</p>\n\n<p>\n	Emir&#39;&uuml;l-M&uuml;minin Hz. Ali&#39;nin kızı &Uuml;mm&uuml; G&uuml;ls&uuml;m, g&uuml;zel konuşan biriydi. Esirlik s&uuml;resi boyunca s&uuml;rekli, konuşmalarıyla zorba h&acirc;kimlerin ger&ccedil;ek y&uuml;z&uuml;n&uuml; a&ccedil;ığa &ccedil;ıkarıyordu. Esirler kervanı K&ucirc;fe&#39;ye getirildiğinde, toplanan kalabalık arasında konuşmaya başladı. K&ucirc;felileri İmam&#39;ı yalnız bıraktıklarından dolayı kınadı. K&ucirc;fe&#39;ye ilk girişte esirleri seyretmeye gelenlere ş&ouml;yle bağırdı: <strong>&quot;Ey K&ucirc;fe halkı! Peygamber ailesine bakarken hi&ccedil; Allah&#39;tan ve Resul&uuml;&#39;nden utanmıyor musunuz?!&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[vii]</strong></a></strong></p>\n\n<p>\n	Hz. Zeynep, &Uuml;mm&uuml; G&uuml;ls&uuml;m ve H&uuml;seyin&#39;in kızı Fatıma&#39;nın s&ouml;zlerinde, valinin ve g&ouml;revlilerin Ehlibeyt hatunlarına yaptıkları saygısızlık dile getirilmiş ve eleştirilmiştir.</p>\n\n<p>\n	Şehitlerin kesik başları, esir kadın ve &ccedil;ocuklarla birlikte Şam&#39;a g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;nde, şehrin yakınlarına varıldığında &Uuml;mm&uuml; G&uuml;ls&uuml;m, Şimr&#39;den halkın esirleri daha fazla seyretmemelerini sağlamak i&ccedil;in onları insanların daha az bulunduğu yerden şehre sokmasını ve&nbsp; kesik başların onların arasından uzaklaştırılmasını istedi. Ancak bu habis adam &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n isteğinin tam aksine, başların mızraklara takılıp esirler arasında hareket ettirilmesini ve kalabalık seyirci kitlesi bulunan ana kapıdan g&ouml;t&uuml;r&uuml;lmesini istedi.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p>\n	Bu husus İmam&#39;ın kızı Sakine tarafından da dile getirilmiştir. Esirlerin Peygamber (s.a.a) hanedanından olduğunu anlayan Sehl b. Sa&#39;d, onlardan birine yaklaşıp kim olduğunu sordu. O, İmam H&uuml;seyin&#39;in kızı Sakine olduğunu a&ccedil;ıkladı. Bunun &uuml;zerine Sehl; &quot;Ben dedeniz Resulullah&#39;ın sahab&icirc;si Sehl&#39;im; bir isteğiniz var mı?&quot; dedi. Sakine cevapta, &quot;Başı mızrakta g&ouml;t&uuml;ren şu adama bizden &ouml;nde y&uuml;r&uuml;mesini s&ouml;yle ki, halk ona bakmakla meşgul olsunlar ve Resulullah&#39;ın (s.a.a) hanedanına bu kadar bakmasınlar.&quot; dedi. Sehl de başı mızrakta taşıyan adama d&ouml;rt y&uuml;z g&uuml;m&uuml;ş vererek oradan uzaklaşmasını sağladı.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p>\n	Bu hususta yapılan saygısızlığa en b&uuml;y&uuml;k tepki, Hz. Zeynep tarafından ger&ccedil;ekleşti. Hz. Zeynep Yezid&#39;in sarayında &Uuml;meyyeoğulları&#39;nın saltanatını sarsan, y&uuml;zlerindeki maskeyi d&uuml;ş&uuml;ren o tarih&icirc; konuşmasında ş&ouml;yle haykırıyordu:</p>\n\n<p>\n	<strong>&quot;Ey Yezid! Bizi esir olarak şehir şehir dolaştırarak bu geniş yery&uuml;z&uuml;n&uuml; ve bu fezayı bize dar etmenle, bizim Allah katında hor ve zelil olduğumuzu, kendinin de y&uuml;celdiğini mi sanıyorsun?... Yavaş ol, yavaş! Allah&#39;ın <em>&#39;O k&uuml;fre sapanlar, kendilerine tanıdığımız s&uuml;reyi sakın kendileri i&ccedil;in hayırlı sanmasınlar. Biz onlara, ancak g&uuml;nahları daha da artsın diye s&uuml;re vermekteyiz. Onlar i&ccedil;in aşağılatıcı bir azap vardır.&#39;</em> buyurduğunu unuttun mu yoksa?!&quot;</strong></p>\n\n<p>\n	<strong>&quot;Ey tutsak eskilerinin oğlu! Kendi kadın ve cariyelerini perde ardında tutup Resulullah&#39;ın (s.a.a) kızlarını da y&uuml;zleri a&ccedil;ık ve &ouml;rt&uuml;s&uuml;z bir h&acirc;lde d&uuml;şmanlarının yanında şehir şehir dolaştırman ve her konakta oranın sakinlerine g&ouml;stermen, yabancı, aşina, al&ccedil;ak ve şerefli demeden bu himayesiz esirleri b&uuml;t&uuml;n insanlara g&ouml;stermen insaf ve adalete sığar mı?&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[x]</strong></a></strong></p>\n\n<p>\n	Ehlibeyt kadınlarının bu hususta Yezid&#39;in h&uuml;k&uuml;metini kınamaları ve olaya tepki g&ouml;stermeleri, aynı zamanda din&icirc; değerleri ve il&acirc;h&icirc; sınırları savunma ama&ccedil;lı bir girişimdir.</p>\n\n<p>\n	Tarihte M&uuml;sl&uuml;man kadınlar s&uuml;rekli bu kahramanları &ouml;rnek almışlar ve bundan b&ouml;yle de alacaklar.</p>\n\n<p>\n	Şehadete Hazır Evl&acirc;t Yetiştirmek</p>\n\n<p>\n	Şimdiye dek verilen &Uuml;mm&uuml; Veheb, Amr b. C&uuml;nede&#39;nin annesi, &Uuml;mm&uuml; Halef... gibi &ouml;rneklerden de anlaşıldığı &uuml;zere &ouml;rnek M&uuml;sl&uuml;man kadın, evl&acirc;dının inan&ccedil; ve din uğruna canını feda etmesine karşı &ccedil;ıkmadığı gibi, teşvik ederek evladına bu konuda yardımcı olur.</p>\n\n<p>\n	Bu konuda Hz. Zeynep her a&ccedil;ıdan verilebilecek en m&uuml;kemmel bir &ouml;rnektir. O Kerbel&acirc;&#39;da Muhammed ve Avn adında iki oğlunu Allah yolunda verdi. B&ouml;ylece Zeynep, hem şehit kızı, hem şehit bacısı, hem de şehit anası oldu. Zeyneb&#39;i &quot;sabır kahramanı&quot; da yapan, işte bu kadar şahadete karşı sabırlı oluşu ve kendini kaybetmemesi idi.</p>\n\n<p>\n	Buraya kadar Kerbel&acirc; kıyamında kadınların rolleriyle ilgili a&ccedil;ıklamalardan anlaşılıyor ki, kadınlar cihad ve m&uuml;cadelede erkeklerle omuz omuza, hatta onlardan &ouml;nde bile hareket edebilirler. Cesur ve kahraman kadınların erkekler kadar zafere ulaşmada katkıları olabilir. Hatta bu konuda erkeklere moral ve cesaret vererek onları harekete ge&ccedil;irebilirler.</p>\n\n<p>\n	Kıyamın Mesajlarını İletmek</p>\n\n<p>\n	Bir kıyamı ger&ccedil;ekleştirmek ne kadar &ouml;nemli ve zor ise, kıyamın hedefini ve mesajını insanlara ulaştırmak ve onu d&uuml;şmanların saptırmasından korumak da bir o kadar zor ve &ouml;nemlidir. Dolayısıyla kadınların Kerbel&acirc; kıyamının bu y&ouml;n&uuml;yle ilgili &ccedil;alışmaları, fedak&acirc;rlıkları kıyamın aslı kadar değerli ve &ouml;nemlidir. Ehlibeyt kadınları yolculuk boyunca s&uuml;rekli aydınlatıcı a&ccedil;ıklamalarda bulunuyor, şehitlerin mesajını ulaştırmak amacıyla doğan her fırsatı en iyi şekilde değerlendiriyorlardı.</p>\n\n<p>\n	Bu ama&ccedil;la esirlerin K&ucirc;fe&#39;ye getirildiği ilk g&uuml;nde Ehlibeyt kadınlarından &uuml;&ccedil;&uuml; konuşma yaptı. Konuşmalarda olayın gelecekte tahrif edilmesini &ouml;nlemek amacıyla Kerbel&acirc;&#39;da vuku bulan olaylar anlatılıyor ve orada şehit d&uuml;şen insanların kimler tarafından, kimin emriyle, ni&ccedil;in ve nasıl şehit edildikleri &uuml;zerinde duruluyordu.</p>\n\n<p>\n	Bu &ouml;nemli g&ouml;rev Medine&#39;ye d&ouml;nd&uuml;kten sonra da Hz. Zeynep, &Uuml;mm&uuml; G&uuml;ls&uuml;m ve diğer Ehlibeyt kadınları aracılığıyla devam etti.</p>\n\n<p>\n	Hatta ağıtlarda bile, olay olduğu gibi anlatılıyordu. İmam H&uuml;seyin&#39;e (a.s) ağıt yakmanın, yapılanlar i&ccedil;in yas tutmanın, onun mazlumiyetine ağlamanın gerisindeki en &ouml;nemli sır, bu olsa gerek.</p>\n\n<p>\n	Yapılan a&ccedil;ıklamalar, yakılan ağıtlar ve d&ouml;k&uuml;len bunca g&ouml;zyaşı, bu tarih&icirc; kıyamı olduğu gibi tarihe işledi, silinmesini ve tahrif edilmesini &ouml;nledi. Yoksa tarih kitabında İmam Hasan&#39;la ilgili olarak; &quot;O, verem hastalığına yakalanmıştı, aşırı kanamadan dolayı &ouml;ld&uuml;.&quot; diye yazan tarih&ccedil;i oryantalist, İmam H&uuml;seyin&#39;le ilgili de &quot;Evet, H&uuml;seyin de kardeşi gibi verem hastalığına yakalanmıştı. Muharrem ayının onuncu g&uuml;n&uuml; savaş başlamadan &ouml;nce &ouml;ld&uuml; ve daha sonra saygıyla defnedildi.&quot; diye yazabilirdi ve b&ouml;ylece Muaviye ve Yezid lehine uydurulan yalanlar sonucu, bu emsalsiz kıyam hakkında ş&uuml;pheler doğabilirdi.&nbsp;</p>\n\n<p>\n	Konunun &ouml;nemi, Kerbel&acirc; hadisesinden kısa bir s&uuml;re sonra kendini g&ouml;sterdi. H&acirc;kim d&uuml;zen, ortamın tamamen aleyhine d&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce, kendisine y&ouml;nelik baskıyı azaltmak amacıyla &ccedil;eşitli entrikalara başvurdu; &ouml;rneğin sorumluluğu &uuml;stlenmekten ka&ccedil;ınmaya ve habersiz ger&ccedil;ekleştirilen bir komplo olduğunu savunmaya ve benzeri birtakım &ccedil;irkin siyasetlere yeltendi. Ancak konumuzun dışında olduğu i&ccedil;in bu kadarıyla yetiniyoruz. Bunu a&ccedil;ıklamaktan amacımız, Ehlibeyt kadınlarının ger&ccedil;ekleştirdiği işin &ouml;nemini vurgulamaktır.</p>\n\n<p>\n	Aşura g&uuml;n&uuml;n&uuml;n Ehlibeyt tarafından yas g&uuml;n&uuml; il&acirc;n edilmesini, &Uuml;meyyeoğulları&#39;nın da bu g&uuml;n&uuml; binbir &ccedil;eşit yalanlarla bayram g&uuml;n&uuml; g&ouml;stermeye &ccedil;alışmasını bu &ccedil;er&ccedil;evede değerlendirmek gerekir.</p>\n\n<p>\n	Ehlibeytin esir olarak Şam&#39;a g&ouml;t&uuml;r&uuml;lmesinin en b&uuml;y&uuml;k faydası, Kerbel&acirc; tarihiyle ilgili yapılabilecek tahrifin &ouml;nlenmesi oldu. Evet; bu değerli insanlar zincirlerle yolculuk yapmaya tahamm&uuml;l edebilirlerdi; ancak kıyamın saptırılmasına ve d&ouml;k&uuml;len kanların boşa gitmesine asla tahamm&uuml;l edemezlerdi.</p>\n\n<p>\n	İmam Zeynelabidin (a.s) ve beraberindekiler ancak hil&acirc;fetin merkezinde birka&ccedil; g&uuml;n kaldıktan ve gerekli s&ouml;zlerin a&ccedil;ıklanmasından sonra rahat edebildiler ve Medine&#39;ye d&ouml;n&uuml;ş&uuml; arzuladılar. &Ccedil;&uuml;nk&uuml; olup bitenlerden sonra, Şam&#39;da bile bir tarih&ccedil;i olayı kaydetmek isteseydi, Taber&icirc;&#39;nin, Şeyh M&uuml;fid&#39;in ve Ebu&#39;l-Ferec-i İsfahan&icirc;&#39;nin yazdıklarından başkasını yazamazdı artık. Evet Medine&#39;ye d&ouml;nen bu yorgun kafile, yaslı, h&uuml;z&uuml;nl&uuml; idi; ancak kıyamın tarihe nasıl ge&ccedil;eceği hususunda endişe taşımıyordu; bu a&ccedil;ıdan fikirleri rahattı.</p>\n\n<p>\n	Sel&acirc;m olsun Kerbel&acirc;&#39;nın kahraman kadınlarına ve onların ger&ccedil;ek izle</p>\n\n<div>\n	<p>\n		&nbsp;</p>\n\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Bu makale, Cevad Muhaddis&icirc;&#39;nin Peyamhay-i Aşura adlı eserinden, Seyyid b. Tavus&#39;un el-Luhuf adlı eserinden, M. Sadık Necm&icirc;&#39;nin &quot;S&ouml;zleriyle İmam H&uuml;seyin&quot; adlı eserinden, ayrıca İbrahim Ayet&icirc;&#39;nin konuyla ilgili makalesinden yararlanılarak hazırlanmıştır.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- Şeyh M&uuml;fid, el-İrşad, c.2, s.58</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Mukarrem, Maktel&#39;ul-H&uuml;seyin, s.208</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- A&#39;yan&#39;uş-Şia, c.3, s.482; S&ouml;zleriyle İmam H&uuml;seyin (a.s)</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Tenkih&#39;ul-Makal, c.2, s.327, S&ouml;zleriyle İmam H&uuml;seyin (a.s)</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- Reyahin&#39;uş-Şeria, c.3, s.305</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Mukarrem, Maktel&#39;ul-H&uuml;seyin, s.400</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- A&#39;yan&#39;uş-Şia, c.3, s.485</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Hayat&#39;ul-İmam&#39;il-H&uuml;seyin b. Ali, c.3, s.370</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- age. s.378; Seyyid b. Tavus, el-Luhuf</p>\n	</div>\n</div>','Kerbela Kıyamında Kadının Rolü','','publish','closed','open','','kerbela-kiyaminda-kadinin-rolu-2','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3163',0,'post','',0),(3164,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<h5 style=\"text-align: right;\">\n	All&acirc;me M. H&uuml;seyin Tabataba&icirc;</h5>\n\n<h1>\n	&nbsp;</h1>\n\n<p>\n	İnsanoğlu bu d&uuml;nyaya ayak basıp toplu olarak yaşadığı g&uuml;nden beri hem tabi&icirc; olarak meydana gelişi ve hem de toplumsal yaşamını s&uuml;rd&uuml;rmesi a&ccedil;ısından kadın cinsine ihtiya&ccedil; duymuş, hi&ccedil;bir zaman yaşam ve bekasında kadından ihtiya&ccedil;sız olmamıştır.</p>\n\n<p>\n	İster vahş&icirc;, isterse meden&icirc; beşer toplumu, yaşam yolunu s&uuml;rekli &ouml;rf ve &acirc;detler, adil&acirc;ne veya zalimane kanunlar gibi birtakım kuralların sayesinde kat etmiştir. İşte bu nedenle kadın cinsi hususunda da her kabile, her kavim, her soy ve her millet arasında &ouml;zel birtakım kurallar uygulanmıştır.</p>\n\n<p>\n	Bir beşer toplumunda uygulanan b&uuml;t&uuml;n &acirc;det ve kurallar; su, hava, b&ouml;lge, muhit ve yaşam sabıkası şartları vs.nin birtakım tabi&icirc; etken ve şartlardan kaynaklandığı gibi, aynı şekilde tabiatta h&uuml;k&uuml;m s&uuml;ren değişim ve tek&acirc;m&uuml;l kanunu da, bir şekilde tabiatın ortaya &ccedil;ıkarmış olduğu toplumsal kurallarda kendini g&ouml;stermekte ve etki bırakmaktadır. Kadın hakkında uygulanan kurallar da, bu genel h&uuml;k&uuml;mden istisna olmamış, insanoğlunun yaşam yolunda ilerlemesiyle değişim ve tek&acirc;m&uuml;l g&ouml;stermiş, m&uuml;kemmelliğe doğru -elbette &ccedil;ok yavaş bir şekilde- ilerlemiştir.</p>\n\n<p>\n	Toplumda kadının konumunu, değişim ve tek&acirc;m&uuml;l&uuml;n&uuml; şu maddelerde &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	<strong>Birinci Merhale:</strong></p>\n\n<p>\n	Kadın, ilkel insan toplumlarında insan toplumunun bir par&ccedil;ası sayılmıyordu ve hi&ccedil;bir şekilde toplumsal ağırlığa sahip değildi. Kadına karşı yapılan muamele, bir hayvana yapılan muamelenin aynısı idi.</p>\n\n<p>\n	İnsanoğlu, &ouml;zel yaşam b&ouml;lgesinde hedefi olan ve tabi&icirc; maksatlarını izleyen vahş&icirc; hayvanı istihdam ve istismar saikiyle ve ihtiya&ccedil;larından dolayı istihdam eder ve insan&icirc; &ccedil;ıkarları doğrultusunda onu m&uuml;lkiyetine ge&ccedil;irir, onun etinden, derisinden, y&uuml;n&uuml;nden, kemiğinden, s&uuml;t&uuml;nden, kanından, g&uuml;&ccedil; ve kuvvetinden ve hatta dışkısından yararlanır ve onu toplumsal yaşamına sokup beslemesine rağmen ona hi&ccedil;bir hak tanımaz.</p>\n\n<p>\n	İnsan, m&uuml;lkiyetindeki evcil hayvanlarının yiyip i&ccedil;mesi ve &ccedil;iftleşmesini sağlıyorsa ve onların ihtiya&ccedil;larını gideriyorsa, onların da insan gibi şuurlu, iradeli ve canlı varlıklar olup belli bir hukuka sahip oldukları i&ccedil;in değil, onlardan beklediği &ccedil;ıkarları i&ccedil;indir.</p>\n\n<p>\n	İnsanın istihdamındaki evcil hayvanlardan birine bir zarar dokundurulacak olur ve sonu&ccedil;ta o zararı veren kişi cezalandırılırsa, o kişinin o hayvanın sahibinin haklarından birini &ccedil;iğnediği ve bu vesileyle bir su&ccedil; işlediği i&ccedil;indir, o hayvanın insan toplumunda bir hukuku olduğu i&ccedil;in değil.</p>\n\n<p>\n	İnsanoğlu kendi huzur ve rahatlığını temin etmek i&ccedil;in her g&uuml;n kimyasal il&acirc;&ccedil;lar kullanarak milyarlarca zararlı mikrop ve haşereleri ortadan kaldırmakta, beslenmek ve diğer ihtiya&ccedil;larını gidermek i&ccedil;in milyonlarca hayvanı &ouml;ld&uuml;rmekte ve bundan dolayı en k&uuml;&ccedil;&uuml;k bir su&ccedil; işlemiş olmak duygusuna kapılmamaktadır.</p>\n\n<p>\n	Kadın da, ilkel insan toplumlarında bu durumdaydı. Tarihin g&ouml;sterdiği ve vahş&icirc; kavimler ile d&uuml;nyanın bayındır b&ouml;lgelerinde yaşayan insanların geriye bıraktıkları eserlerden anlaşıldığı gibi, insanoğlunun tarihinde &ccedil;ok uzun bir zaman -belki de milyonlarca yıl- boyunca kadın, insan toplumunda bir asalak h&uuml;km&uuml;nde olmuş ve insan toplumunda hi&ccedil;bir hakka sahip olmamıştır. Toplumdaki varlığı ve insanlar arasında korunmasının tek nedeni, toplumun haklarından yararlanmak değil, toplumun birtakım ihtiya&ccedil;larını gidermek olmuştur. Yayla veya kışlağa g&ouml;&ccedil;t&uuml;klerinde eşyaları taşımak, yakacak toplamak, balık avlamak, erkeklerin evlerine hizmet, &ccedil;ocukları yetiştirmek ve hasta bakıcılığı yapmak gibi al&ccedil;ak ve değersiz işler kadının yapması gereken g&ouml;revler olmuştur.</p>\n\n<p>\n	Kadın, babasının veya velilerinden birinin evinde olduğu m&uuml;ddet&ccedil;e erkeğin malı sayılır, hi&ccedil;bir şeye sahip olamazdı. Hatta &ouml;zel elbisesi ve ziynet gere&ccedil;leri bile ev reisine aitti. Hakkında &ouml;n g&ouml;r&uuml;len her t&uuml;rl&uuml; siyaset uygulanabiliyor, her t&uuml;rl&uuml; cezaya, hatta &ouml;l&uuml;m cezasına bile &ccedil;arptırılabiliyordu. Bağış, hediye, bor&ccedil; ve &ouml;d&uuml;n&ccedil; olarak diğerlerine verilebiliyordu. Kocasının evine intikal ettiğinde de -ki elbette alış veriş şeklinde intikal ederdi ve bu gidişatın kalıntılarından biri de, g&uuml;n&uuml;m&uuml;zde bazı yerlerde devam eden başlık veya s&uuml;t parasıdır- babasının evinde kendisinden edilen yoğun istifadelere il&acirc;veten erkeğin şehvetini gidermesi i&ccedil;in bir alet oluyor, erkeğin cinsel ihtiya&ccedil;larını gideriyordu. (Ne yazık ki h&acirc;lihazırda bile g&uuml;n&uuml;m&uuml;z meden&icirc; toplumlarının k&ouml;şe-bucağından, meden&icirc; şehirlerde tuvalet sorununu gidermek i&ccedil;in umum&icirc; tuvaletlere ihtiya&ccedil; olduğu gibi cinsel ihtiya&ccedil;ların giderilmesi i&ccedil;in ve yine aile kurma g&uuml;c&uuml;ne sahip olmayanların veya gurbette olmaları ya da başka nedenlerden dolayı ge&ccedil;ici olarak mahrumiyet yaşayanların v&uuml;cutlarında toplanan şehvet maddesini defetmeleri i&ccedil;in genel evlerine ihtiya&ccedil; olduğunu s&ouml;yledikleri duyulmaktadır.)</p>\n\n<p>\n	Eski toplumlarda, erkek istediği kadar kadınla evlenebilir, kadının tam aksine bu konuda hi&ccedil;bir sınırlamaya t&acirc;bi tutulmazdı. Boşama hakkı da kadının elinde değil, erkeğin elindeydi. Kadın her zaman erkeğin emri altında yaşar, mutlak surette erkeğin eğilimlerine feda olur, hatta umum&icirc; kıtlıklarda ve &ouml;zel misafirliklerde kadının etinden yararlanılır, onun etlerinden rengarenk yemekler hazırlanır, misafirlere sunulurdu.</p>\n\n<p>\n	Kısacası, ilkel toplumlarda kadın insan şeklindeki hayvan gibiydi.</p>\n\n<p>\n	<strong>İkinci Merhale:</strong></p>\n\n<p>\n	Kadının toplumdaki yaşamında, meden&icirc; milletler arasında meden&icirc; kanun ve kuralların ortaya &ccedil;ıktığı bir merhale vardır; meden&icirc; kanunlarla benzerliği olan Babil&rsquo;deki Samurabi kuralı, eski Roma, eski Yunan kanunu, eski İran, &Ccedil;in ve Mısır kuralları gibi.</p>\n\n<p>\n	Bu kanun ve kurallar arasında her ne kadar bir&ccedil;ok farklılıklar varsa da, kadının insan toplumunda birtakım haklara sahip olduğu ve kadına yaşamını s&uuml;rd&uuml;remeyen zayıf bir insan g&ouml;z&uuml;yle bakılması konusunda ortak &ouml;zelliğe sahiptirler.</p>\n\n<p>\n	Bu toplumlarda kadın, her zaman ve her durumda erkeğin vel&acirc;yet ve y&ouml;netimi altında yaşamalıdır. S&uuml;rekli g&uuml;nlerini uyumluluk ve bağlılıkla ge&ccedil;irmeli, hi&ccedil;bir istikl&acirc;li olmamalıdır. Ne yaşamında kendine bir yol se&ccedil;mek veya serbest bir girişimde bulunmak i&ccedil;in irade bağımsızlığına ve ne de az da olsa kendisine &ccedil;alışmak, bir işinden kendisi yararlanmak, bir &uuml;creti hak etmek, yargı makamlarında bir dava a&ccedil;mak veya tanıklıkta bulunmak ya da emir ve nehiy etmek i&ccedil;in amel&icirc; bağımsızlığa sahiptir. Bu toplumlarda kadın, babasının evinde olduğu m&uuml;ddet&ccedil;e babasına uyar, &ouml;zellikle ona itaat eder. Babasının onun hakkındaki her t&uuml;rl&uuml; tasarrufu ge&ccedil;erlidir; onu kiminle evlendirirse, kime hediye ederse, hakkında hangi siyaseti uygularsa, itiraz edemez.</p>\n\n<p>\n	Kadının bu toplumda hi&ccedil; kimseyle miras alma ve diğer aile hakları i&ccedil;in şart olan resm&icirc; bir akrabalık bağı yoktur. Ne erkeklerle ve ne de diğer kadınlarla b&ouml;yle bir hakka sahiptir. Sadece bazen babası, kardeşi ve oğluyla evlenmesini engelleyen tabi&icirc; bir akrabalık bağı vardır.</p>\n\n<p>\n	Elbette eski İran&rsquo;da mahrem konumundakilerle de evlenilebiliyordu. &Ccedil;in ve Himalya&rsquo;nın etrafında ise tabi&icirc; akrabalık, sadece kadınla oluyor ve nispetler onda merkezleşiyordu. Bu da, bir kadının birka&ccedil; kocası olmasından kaynaklanıyordu. Onlardan bazıları arasında bu &acirc;det, h&acirc;l&acirc; bile s&uuml;rd&uuml;r&uuml;lmektedir ve &ccedil;ocuk babası ve babasının babasıyla değil de annesi ve anne annesiyle tanıtılmakta ve soy silsilesi annelerle sayılmaktadır.</p>\n\n<p>\n	Bu millet ve kavimlerde kadın, bazen velisinin izniyle yaptığı bir iş veya evlilik mihri ile elde ettiği para dışında servet sahibi olamazdı. Eğer velinin kendisi kullanmasaydı, kadının ge&ccedil;imi velisinin kefilliği veya onun kayyımlık ve vel&acirc;yetiyle idare edilirdi. İşte bu nedenle babası veya kocası kadını istediği gibi cezalandırma -hatta uygun g&ouml;r&uuml;rse &ouml;ld&uuml;rme- hakkına sahipti.</p>\n\n<p>\n	Kadının en k&ouml;t&uuml; durumu, yabancı bir erkekle &ccedil;irkin bir ilişkide bulunduğu veya ay başı &acirc;deti g&ouml;rd&uuml;ğ&uuml; -bu durumda ondan &ccedil;irkin bir varlık gibi ka&ccedil;ınılırdı- ya da doğum yaptığı ve &ouml;zellikle kız doğurduğu zamanlardı.</p>\n\n<p>\n	Kadın iyi bir iş yapsaydı, onun yarar ve &ouml;vg&uuml;s&uuml; erkeğin olur, iyi m&uuml;k&acirc;fatı erkeğe verilirdi. Fakat k&ouml;t&uuml; ve &ccedil;irkin bir iş yaptığında, o işten kendisi sorumlu tutulur ve o işin cezasını kendisi &ccedil;ekerdi.</p>\n\n<p>\n	Evet, bazen istisna olarak baba-evl&acirc;tlık şefkati veya karı-kocalık sevgisiyle vasiyet vb. yollarla ona bir mal verilir veya hakkında bazı &ouml;zellikler tanınırdı. Fakat her durumda irade ve amelinde bağımsız değildi.</p>\n\n<p>\n	Bir benzetme yapacak olursak, bu millet ve kavimlerde kadın, yaşamını idare etme g&uuml;c&uuml;ne sahip olmayan, velilerinin vel&acirc;yet ve kayyımlığı altında ve onlara uyarak yaşayan k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk gibiydi. K&uuml;&ccedil;&uuml;k bir &ccedil;ocuk, her ne kadar bir insan olsa da, fakat yine de irade ve amel bağımsızlığına sahip olamaz. Aksi takdirde d&uuml;ş&uuml;nce zaafı ve irade g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml; nedeniyle toplumun d&uuml;zenini bozar, toplumun azalarını fel&ccedil; eder. İşte bu nedenle tedricen eğitilip toplumun bir &uuml;yesi olma liyakati bulmak i&ccedil;in velilerine uyarak yaşamak, b&uuml;y&uuml;klerinin emirlerine uygun olarak davranmak zorundadır.</p>\n\n<p>\n	Bu millet ve kavimlerde kadının konumunu kul ve k&ouml;le h&acirc;linde yaşayan, irade ve amel serbestliği nimetinden mahrum olan esirliğe de benzetebiliriz. Savaşta zafere ulaşan d&uuml;şmana esir d&uuml;şen bir k&ouml;le, her ne kadar bir insan olsa ve insan v&uuml;cudundaki b&uuml;t&uuml;n te&ccedil;hizata sahip olsa da, ancak onun sonu&ccedil;ta fatih ve galip toplumun d&uuml;şmanı olduğu, irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n o toplumun yıkılmasına, par&ccedil;alarının dağılmasına ve insanlığın yok olmasına yol a&ccedil;abileceği g&ouml;z &ouml;n&uuml;nde bulundurarak, galip gelen toplumun hareketini normal olarak s&uuml;rd&uuml;rebilmesi i&ccedil;in, onun amel ve irade &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; elinden alarak zillet ve k&ouml;leliğe d&uuml;ş&uuml;rmeli, sulta altında tutmalıdır.</p>\n\n<p>\n	Aynı şekilde kadının şuuru zayıf, duygu ve şefkati kuvvetli olduğu i&ccedil;in toplumun d&uuml;şmanı sayılır; kadının irade ve amel bağımsızlığıyla topluma girmesi toplumu fel&ccedil; etmekten ve pişmanlıktan başka bir şey doğurmaz.</p>\n\n<p>\n	Eski meden&icirc; milletlerin ortak kanun ve kurallarında kadın bu konuma sahipti. Yahudilik ve Hıristiyanlık a&ccedil;ısından ise, ellerinde olan İl&acirc;h&icirc; kitapları Tevrat ve İncil&#39;e bakılacak olursa, kadının toplumdaki yeri, hemen hemen meden&icirc; milletler toplumunda olduğu gibi idi. &Ccedil;&uuml;nk&uuml; Tevrat ve İncil&#39;de her ne kadar kadınlarla iyi ge&ccedil;inmek tavsiye edilmişse de, fakat bu mukaddes kitapların a&ccedil;ıklamalarında kesin olan bir şey vardır. O da şudur: Kadın, kesinlikle erkeğin seviyesine ulaşamaz; kadının toplumsal ve din&icirc; ağırlığı, erkeğin toplumsal ve din&icirc; ağırlığından olduk&ccedil;a aşağıdır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	İl&acirc;h&icirc; olmayan diğer dinlerde ise, kadının dini amellerinin ya hi&ccedil; ya da pek &ouml;nemli bir değeri yoktur.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Merhale:</strong></p>\n\n<p>\n	İsl&acirc;m&rsquo;ın kadın i&ccedil;in belirlediği makam ve mevkidir ki, bu makale de &ouml;zetle bunu a&ccedil;ıklamak i&ccedil;in yazılmıştır. İsl&acirc;m dini, kadını bir insan bireyi saymış, tam anlamıyla insan toplumunun bir par&ccedil;ası bilmiş ve ona bir insanın tesir, irade ve ameli miktarında insan toplumunda bulabileceği ağırlığı vermiştir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın kadın hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n aydınlığa kavuşması i&ccedil;in şunu hatırlatmamız gerekir ki, biz şimdi muhalif siyas&icirc; r&uuml;zg&acirc;rlarının estiği, zıt ve &ccedil;elişkili tebligat dalgalarının &ccedil;arpıştığı bir ortamda yaşamaktayız. İ&ccedil;imize ıstırap, vahşet ve korku d&uuml;ş&uuml;rerek doğru d&uuml;ş&uuml;nmemize engel olmuşlar, bağımsız ve doğru d&uuml;ş&uuml;nceye uyulması gerekir diye Allah vergisi olan fıtr&icirc; mantığımızı k&ouml;r&uuml; k&ouml;r&uuml;ne taklide &ccedil;evirmişlerdir.</p>\n\n<p>\n	Bir taraftan, orta&ccedil;ağ kilisenin asırlar boyu s&uuml;r&uuml;p giden diktat&ouml;rce metodu, mantıksız ve zorba &ouml;ğretileri, bir&ccedil;ok d&uuml;ş&uuml;nceleri canlı canlı toprağa g&ouml;md&uuml;; milyonlarca su&ccedil;suz canı işkence altında &ouml;ld&uuml;rd&uuml;; temelsiz ve gevşek teşkil&acirc;tının durum ve konumunu korumak i&ccedil;in kendine en tehlikeli rakibi saydığı İsl&acirc;m dinini her t&uuml;rl&uuml; iftirayla su&ccedil;ladı; izleyicilerine onu en &ccedil;irkin inan&ccedil; diye tanıttı ve bu kutsal dinin b&uuml;t&uuml;n g&uuml;zel hakikatlerini en &ccedil;irkin şekilde g&ouml;sterdi. Kilisenin aşırılık ve sa&ccedil;malıkları &ouml;yle bir yere ulaştı ki son asırlarda Avrupalılar, sanayi hareketiyle birlikte kendilerinde buldukları d&uuml;ş&uuml;nce inkıl&acirc;bıyla kilisenin d&uuml;nyaya h&uuml;kmeden g&uuml;c&uuml;n&uuml; alıp Roma kilisesinin d&ouml;rt duvarı arasında sınırladılar. Kilise inancının asırlarca sa&ccedil;malıkları, zorlamaları ve zorbalıkları zihinlerinde &ouml;yle k&ouml;t&uuml; bir etki bıraktı ki artık din ger&ccedil;eklerini bir avu&ccedil; hurafe saydılar, &ldquo;din&rdquo; terimiyle &ldquo;k&ouml;r&uuml; k&ouml;r&uuml;ne taklit&rdquo; terimini eş anlamlı bildiler ve bu inan&ccedil; h&acirc;l&acirc; da devam etmektedir. Elbette kendi dinlerine karşı b&ouml;yle bir duyguya sahipken o kadar k&ouml;t&uuml; propagandadan sonra diğer dinlere ve &ouml;zellikle İsl&acirc;m dinine karşı nasıl bir duyguya sahip olacakları da besbellidir.</p>\n\n<p>\n	Bir taraftan, Avrupa milletleri ilim ve sanayide ilerlemeyle elde ettikleri b&uuml;y&uuml;k g&uuml;&ccedil;le d&uuml;nyanın diğer kıtalarını fethetme, siyas&icirc; etkinliklerini, iktisad&icirc; g&uuml;&ccedil;lerini artırmak ve genişletmek i&ccedil;in her vesileden yararlandılar ve nihayet tam bir muvaffakiyetle halkı, kendilerinin ilm&icirc; ve amel&icirc; &uuml;st&uuml;nl&uuml;klerine ikna ettiler; Avrupa hayatı dışında bir hayatın hi&ccedil;bir değeri olmadığına, bilgisiz ve cahil ge&ccedil;mişlerinin hurafelerini taklitten başka bir şey olmadığına inandırdılar. B&ouml;yle bir ortamda oluşan mantığa g&ouml;re şuuru olan herkes, Allah vergisi olan mantığını ayaklar altına almalı, hi&ccedil; itiraz etmeden ve sebebini aramadan Avrupa hayatını izlemelidir.</p>\n\n<p>\n	Batı propagandası tam bir muvaffakiyetle zihinlerimize şu mantığı işledi: D&uuml;nya ismi verilebilecek tek yer batıdır; insan denilebilecek tek kişi batılıdır ve insanı saadete ulaştırabilecek hayat da Avrupa hayatıdır. Aydınlarımızın mantığı budur. Din h&uuml;k&uuml;mlerimiz ve eski toplumsal kurallarımız, g&uuml;n&uuml;m&uuml;z d&uuml;nyasıyla bağdaşmaz. Bizim d&uuml;nyaya yaraşan kanunlara ihtiyacımız var. Bu g&uuml;n meden&icirc; d&uuml;nya, falan metodu kullanmaktadır. (Bu c&uuml;mlelerde d&uuml;nyadan maksat batı ve d&uuml;nya halkından maksat da batılılardır.)</p>\n\n<p>\n	Bir taraftan da şu acı ger&ccedil;eği de itiraf etmek gerekiyor ki, biz bin yıllık i&ccedil; &ccedil;ekişmeler, ihtil&acirc;flar ve y&ouml;neticilerimizin bencillikleri ve zevk u sefaya d&uuml;şk&uuml;nl&uuml;kleri neticesinde d&uuml;ş&uuml;nce bağımsızlığımızı tamamen kaybetmiş, &ouml;zg&uuml;r d&uuml;ş&uuml;ncemizi ve Allah vergisi mantığımızı birtakım &ccedil;&uuml;r&uuml;k ve i&ccedil;i boş kavm&icirc; taassuplara d&ouml;n&uuml;şt&uuml;rm&uuml;ş&uuml;zd&uuml;r.</p>\n\n<p>\n	Bu etkenlerin bir araya gelmekle verdiği sonu&ccedil; ve &uuml;zerimizde bıraktığı etki, d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; ve taklit bağlarını koparma adına Allah vergisi mantığımızı bir kenara bırakarak tamamen batılıları taklit etmeye koyulmamız, onların s&ouml;z ve hareketlerini izlemekten başka bir şeye girişmememiz olmuştur.</p>\n\n<p>\n	Bu c&uuml;mleden olmak &uuml;zere, kendimize ait hakikatlerin a&ccedil;ıklanmasını, maneviyatımızın tefsirini ve &ouml;ğretilerimizin beyanını da onlardan istedik, kendi &ouml;z malumatımızı onlardan &ouml;ğrendik. Oysa onların bizim İsl&acirc;m ger&ccedil;eklerimiz hakkındaki bilgileri, orta&ccedil;ağa ait eski bilgiler ve &ccedil;irkin hatıralar veya yazılarını incelediğimizde Ha&ccedil;lı Savaşları d&ouml;nemi rahipleri ve yazarlarına y&uuml;zlerce rahmet g&ouml;ndermemizi gerektirecek m&uuml;steşriklerin acayip incelemelerinden ibarettir. &Ouml;rneğin bu m&uuml;steşrikler, &ldquo;Muhammed yedi yaşında Hatice&rsquo;yle evlendi. &Ouml;mer&rsquo;den sonra Ali hilafete ge&ccedil;ti. K&acirc;zimeyn şehrinde Şi&icirc;lerin on birinci imamı defnedilmiştir...&rdquo; diye yazmışlardır. İşte bu mantıkla da kadının İsl&acirc;m&rsquo;daki yerini tanıtmış ve İsl&acirc;m&rsquo;da kadının toplumsal haklardan tamamen yoksun bir h&acirc;lde esir olarak yaşadığını, irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;nden mahrum olduğunu, miras ve şahadette erkeğin yarısı konumunda olduğunu (o da uygulamada değil, sadece s&ouml;zde) s&ouml;ylemişler, kadının s&uuml;rekli eve hapsedilmesi gerektiğini, okur-yazarlık nimetinden mahrum bırakılması gerektiğini ve ara sıra zaruret gereği dışarı &ccedil;ıktığında da &ouml;n&uuml;yle arkasının se&ccedil;ilmeyeceği siyah bir &ccedil;arşafa b&uuml;r&uuml;nmesi gerektiğini dile getirmişlerdir!</p>\n\n<p>\n	Bu durumları ve bunların doğuracağı fel&acirc;ketleri g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda bu meselede ve diğer temel din&icirc; meselelerde İsl&acirc;m&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklarken sağa sola koşmadan veya şunun bunun s&ouml;z&uuml;n&uuml; dinlemeksizin &ouml;zg&uuml;r d&uuml;ş&uuml;nceyle ve Allah vergisi mantığımızla m&uuml;mk&uuml;n olduğu kadar din&icirc; a&ccedil;ıklamalara m&uuml;racaat ederek bu hakların birbirleriyle ilişkilerini ve temel dayanaklarını tespit etmemiz gerekiyor.</p>\n\n<h3>\n	İsl&acirc;m Kanunlarının Genel Kaynakları</h3>\n\n<p>\n	Ş&uuml;phesiz, insanı diğer hayvanlardan ayıran &ouml;zelliği, onun d&uuml;ş&uuml;nmesidir. İnsan bu vesileyle duyu organlarının elde ettiği şeyleri genelleştirerek bu k&uuml;ll&icirc; malumatı &ouml;zel bir şekilde d&uuml;zenleyip bunlardan k&uuml;ll&icirc; sonu&ccedil;lar alır ve b&ouml;ylece me&ccedil;hulleri keşfeder.</p>\n\n<p>\n	Her ne kadar insanın, yaşamı doğrultusunda &ccedil;ok iyi yararlandığı bir&ccedil;ok duyguları varsa da, ancak insanın canlı &ouml;zelliğini g&ouml;z &ouml;n&uuml;nde bulundurarak b&uuml;t&uuml;n bunların d&uuml;ş&uuml;nce mekanizması d&uuml;zeni altında etkilerini g&ouml;stermesi gerekmektedir. Yoksa b&uuml;t&uuml;n hayvanlar, bu duygulara sahiptirler; hatta bazıları bazı a&ccedil;ılardan insandan &ccedil;ok daha g&uuml;&ccedil;l&uuml;d&uuml;rler.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, bir&ccedil;ok ayette insana akıl verdiğini bildirerek onun &uuml;zerine minnet bırakmakta, insanı duygu ve d&uuml;ş&uuml;ncelerinden sorumlu tutmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Sizi yaratan, size işitme (duyusu), g&ouml;zler ve g&ouml;n&uuml;ller veren O&rsquo;dur.&rdquo; (</strong>M&uuml;lk, 23)</p>\n\n<p>\n	<strong>&ldquo;Doğrusu kulak, g&ouml;z ve g&ouml;n&uuml;l, bunların hepsi o (yaptığı)ndan sorumludur.&rdquo; (</strong>İsra, 36)</p>\n\n<p>\n	Bu ilkeye dayanarak, insana has te&ccedil;hizin &uuml;r&uuml;n&uuml; ve bu &ouml;zel ağacın meyvesi olan insan toplumunu duygu ve hislerin isteklerine değil, d&uuml;ş&uuml;nme &ouml;zelliğine bağımlı kılmış, toplumsal kanun ve kuralları akl-ı selimin teşhisine ait bilmiştir. Sonu&ccedil;ta, toplumun fertlerinin &ccedil;oğunun isteklerine ters d&uuml;şse bile aklın, hakkaniyetini teşhis ettiği h&uuml;k&uuml;m ve kuralların toplumda uygulanmasını gerekli g&ouml;rm&uuml;şt&uuml;r. &Ccedil;&uuml;nk&uuml; insan, saadeti doğrultusunda hayvan&icirc; eğilimlerinin değil, nev&#39;&icirc; vicdanının (aklının) saadet noktası olarak teşhis ettiği şeyi hedef edinmelidir.</p>\n\n<p>\n	<strong>&ldquo;Ger&ccedil;eğe ve doğru yola g&ouml;t&uuml;ren bir kitap...&rdquo; </strong>(Ahkaf, 30)</p>\n\n<p>\n	<strong>&ldquo;Eğer hak, onların keyiflerine uysaydı, g&ouml;kler, yer ve bunların i&ccedil;inde bulunan kimseler bozulur, giderdi.&rdquo; </strong>(M&uuml;&rsquo;minun, 71)</p>\n\n<p>\n	İsl&acirc;m&#39;a g&ouml;re insanlık, se&ccedil;kin bir birimdir; erkek ve kadın her ikisi de insandır ve erkeklikle dişilik a&ccedil;ısından farklı olmalarına rağmen insanlık a&ccedil;ısından bu ikisi arasında hi&ccedil;bir fark yoktur. &Ccedil;&uuml;nk&uuml; ister erkek olsun, ister kadın her insan, erkek ve dişi iki kişinin cinsel ilişkisinden meydana gelmektedir.</p>\n\n<p>\n	<strong>&ldquo;Ben, sizden erkek-kadın, hi&ccedil;bir &ccedil;alışanın işini zayi etmeyeceğim. Hep birbirinizdensiniz.&rdquo; </strong>(&Acirc;l-i İmran, 195)</p>\n\n<p>\n	<strong>&ldquo;Ey insanlar, biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Allah yanında en &uuml;st&uuml;n olanınız (g&uuml;nahlardan) en &ccedil;ok korunanınızdır.&rdquo; </strong>(Hucurat, 13)</p>\n\n<p>\n	İşte buna dayanarak kutlu İsl&acirc;m dini, kadını da erkek gibi insan toplumunun k&acirc;mil bir par&ccedil;ası bilmiş, her ikisini de eşit olarak bir b&uuml;t&uuml;n&uuml;n iki par&ccedil;ası saymış ve erkeğe tanıdığı d&uuml;ş&uuml;nce ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kadın i&ccedil;in de tanımıştır. Ancak bir kişinin toplumun k&acirc;mil bir par&ccedil;ası olması, onun, toplumun diğer her bir par&ccedil;asının sahip olduğu her hakka ve her meziyete sahip olmasını gerektirmiyor. &Ccedil;&uuml;nk&uuml; c&uuml;z ve par&ccedil;a olmakla birlikte, fertlerin ve c&uuml;zlerin toplumsal mevki ve ağırlıklarının farklı olması, onların farklı toplumsal haklara sahip olmasını gerektiriyor. Tarihin de g&ouml;sterdiği gibi, insanlık tarihinde s&uuml;rekli toplumlar olmuş, erkekler de onun c&uuml;zleri ve par&ccedil;alarını oluşturmuşlar, fakat bununla birlikte hi&ccedil;bir zaman bilgin bir adamın konumu cahile verilmemiş, g&uuml;&ccedil;l&uuml; ve denenmiş bir erkeğin vazifesi tecr&uuml;besiz ve g&uuml;&ccedil;s&uuml;z bir kişiye bırakılmamış, zalim ve takvasız biri adil ve takvalı birinin yerine ge&ccedil;irilmemiştir.</p>\n\n<p>\n	Evet, toplumun b&uuml;t&uuml;n fertleri kanun karşısında eşit olmalıdırlar; fakat bu eşitlik, kanunun uygulanması a&ccedil;ısındandır (yani adaletle davranılması a&ccedil;ısındandır), toplumsal mevki ve &ouml;n g&ouml;r&uuml;len haklar a&ccedil;ısından değildir. Yoksa nasıl olur da bir toplumda amir ile memur, k&uuml;&ccedil;&uuml;k ile b&uuml;y&uuml;k, akıllı ile akılsız, bilgili ile bilgisiz, zalim ile takvalı b&uuml;t&uuml;n toplumsal &ouml;zelliklerde eşit olsun da, buna rağmen toplum hayatını s&uuml;rd&uuml;r&uuml;p de dağılmasın?!</p>\n\n<p>\n	Buna g&ouml;re, insan toplumunun bir par&ccedil;ası olmakla nasıl ve hangi nitelikte bir par&ccedil;a olmak iki farklı konudur. Dolayısıyla bu ikisini birbiriyle karıştırmamak gerekir. İnsan toplumunun durumunu tamamen g&ouml;z &ouml;n&uuml;nde bulundurmak, onun azalarında toplumsal adaletin uygulanmasını ve herkesin hak ettiği kadar haklardan yararlanmasını gerektirir.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İsl&acirc;m dini, kadına toplumda nasıl bir yer vermiştir? İşaret ettiğimiz gibi, İsl&acirc;m g&uuml;neşi bu d&uuml;nyanın bulanık ufkundan doğup parlak ışığıyla d&uuml;nya ve d&uuml;nyada yaşayanları aydınlığa kavuşturduğunda d&uuml;nya birbirinden tamamen farklı iki gruba ayrılmıştı:</p>\n\n<p>\n	Bir grubu meden&icirc;ydi; B&uuml;y&uuml;k Roma İmparatorluğu, İran Şahlığı, Mısır, Habeşistan, Hindistan ve &Ccedil;in milletleri gibi. Bu milletler arasında kadın bir esir h&uuml;km&uuml;ndeydi. D&uuml;ş&uuml;nce ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahip olmayan, toplumun genel meziyetlerinden tamamen mahrum olan bir insandı. Miras almaz, işine saygı duyulmazdı. Yeme, i&ccedil;me, giyme, mesken, evlenme ve boşanma konusunda, muaşeret &ccedil;eşitlerinde, mallarda tasarruf etmede ve diğer konularda hi&ccedil;bir bağımsızlığa sahip değildi. Aldığı her nefes ve attığı her adım, erkeğin izniyle olmalıydı. Bir zulme veya tecav&uuml;ze uğrasaydı, onun şik&acirc;yetini erkekler etmeli, davasını erkekler a&ccedil;malıydı; kadının davasına, tanıklığına ve s&ouml;z&uuml;ne itina edilmezdi.</p>\n\n<p>\n	İkinci grup, Afrika halkı ve bayındırlık b&ouml;lgelerin k&ouml;şe-bucağında yaşayanlar gibi geri kalmış milletler ve kavimlerdi. Bu kavim ve milletler arasında kadın insan bile sayılmıyor, toplumun asalağı kabul edilir, hayvanların, s&ouml;m&uuml;r&uuml;lm&uuml;ş ve hizmete ge&ccedil;irilmiş varlıkların safında yer alıyordu. Y&uuml;k taşır, avlanır, erkeklere hizmet eder, &ccedil;ocukların terbiyesiyle uğraşır, hasta bakıcılığı yapar, kocalarının veya onların istedikleri kimselerin şehvet ateşini s&ouml;nd&uuml;r&uuml;r ve bazen de kıtlık d&ouml;neminde ve b&uuml;y&uuml;k misafirliklerde onun etiyle beslenilirdi.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın zuhurunun genel muhiti ve Arabistan yarım adasının &ouml;zel muhitinin o g&uuml;nk&uuml; umum&icirc; durumu b&ouml;yleydi. O b&ouml;lgenin halkı genellikle &ccedil;&ouml;l hayatı yaşadığından ve yine dışarıdan B&uuml;y&uuml;k Roma, İran, Habeşistan ve Mısır milletleriyle sınırlı olmalarından ve i&ccedil;eriden de Yesrib ve etrafındaki Yahudilerle, Yemen ve Irak Hıristiyanlarıyla haşır-neşir olmalarından ve b&uuml;y&uuml;k &ccedil;oğunluğu putperest olduğundan dolayı yaşam şekilleri bu milletlerin &ouml;rf ve &acirc;detlerinden oluşmuş ve herkesin gidişatından bir pay almıştı.</p>\n\n<p>\n	Tıpkı Roma, İran ve diğer milletler gibi kadını toplumun genel haklarından mahrum eder ve ona karşı hi&ccedil;bir toplumsal saygı g&ouml;stermezlerdi. Bedev&icirc; &acirc;detleri nedeniyle kadını esasen al&ccedil;aklık ve utan&ccedil; kaynağı bilip, kızdan nefret etmeleri dışında, hatta Temimoğulları kabilesi, kızları diri diri toprağa g&ouml;merlerdi. Nitekim Kur&rsquo;an-ı Kerim de &ouml;zellikle bu iki konuya itiraz etmektedir: <strong>&ldquo;Onlardan birine kız (&ccedil;ocuk) m&uuml;jdelendiği zaman i&ccedil;i &ouml;fkeyle taşarak y&uuml;z&uuml; simsiyah kesilir, kendisine verilen m&uuml;jdenin k&ouml;t&uuml;l&uuml;ğ&uuml;nden dolayı kavminden gizlenir, onu horlukla tutsun mu, yoksa onu toprağa mı g&ouml;ms&uuml;n (diye d&uuml;ş&uuml;nceye dalardı)! Bak, ne k&ouml;t&uuml; h&uuml;k&uuml;m veriyorlar!&rdquo; </strong>(Nahl, 58-59) <strong>&ldquo;Ve sorulduğu zaman o diri diri toprağa g&ouml;m&uuml;len kıza: &#39;Hangi su&ccedil;la &ouml;ld&uuml;r&uuml;ld&uuml;?&#39; diye&rdquo; </strong>(Tekvir, 8-9)</p>\n\n<p>\n	Tavsif ettiğimiz b&ouml;yle bir ortamda, İsl&acirc;m dini, kadını insan toplumunun ger&ccedil;ek bir par&ccedil;ası ve m&uuml;kemmel bir &uuml;yesi kıldı. Onu esirlikten kurtardı, ona irade ve amel &ouml;zg&uuml;rl&uuml;ğ&uuml; verdi. Kadını erkekle &ouml;len tabakanın miras bıraktığı servete ortak kıldı. O da babasından, kardeşinden, amcasından, dayısından, diğer akrabalarından ve eşinden miras alır oldu. Kendisi i&ccedil;in meşru olan her işi ve her t&uuml;rl&uuml; yaşamı se&ccedil;mede ona serbestlik tanıdı. İşine toplumsal saygınlık ve değer verdi. Haklarını talep etmek i&ccedil;in yetkili mercilere doğrudan m&uuml;racaat etme hakkını verdi. Hakkı &ccedil;iğnendiğinde dava a&ccedil;abileceğini, tanıklıkta bulunabileceğini bildirdi. Ve hayatın genel hatlarını belirleyen b&uuml;t&uuml;n bu merhalelerde erkek i&ccedil;in kadın &uuml;zerinde hi&ccedil;bir t&uuml;rl&uuml; vel&acirc;yet ve kayyımlık tanımadı. <strong>&ldquo;Kadınların kendileri i&ccedil;in uygun olanı yapmalarında size bir g&uuml;nah yoktur.&rdquo; </strong>(Bakara, 234) <strong>&ldquo;Ana babanın ve akrabaların geriye bıraktıklarından, azından ve &ccedil;oğundan kadınlara da pay vardır.&rdquo; </strong>(Nis&acirc;, 7)</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) sireti de, bu konunun c&uuml;z&#39;&icirc; &ouml;rnekleriyle doludur; fakat bu makalede onları geniş&ccedil;e nakletmeye fırsatımız yok.</p>\n\n<h3>\n	Erkek Haklarına Kıyasla Kadın Haklarının Dengelenişi</h3>\n\n<p>\n	Kadının mirastan aldığı pay erkeğin aldığı payın yarısıdır. <strong>&ldquo;Allah size &ccedil;ocuklarınız hakkında, erkeğe kadının payının iki katını tavsiye eder.&rdquo; </strong>(Nis&acirc;, 11)</p>\n\n<p>\n	Bu konuda her ne kadar kadının payı erkeğe nazaran daha aşağı bir seviyede tutulmuşsa da, ancak bu eksiklik başka bir yolla giderilmiştir. Ş&ouml;yle ki, kadının nafakası (ge&ccedil;im masrafları), erkeğin &uuml;zerine bırakılmıştır. Dolayısıyla bu alanda İsl&acirc;m&rsquo;ın temel g&ouml;r&uuml;ş&uuml;n&uuml; inceleyerek ger&ccedil;ek maksadın ne olduğunu anlamak gerekir.</p>\n\n<p>\n	Ş&uuml;phesiz kadında his ve duygu ruhu, akletme ve d&uuml;ş&uuml;nme ruhuna galiptir. Kadının b&uuml;t&uuml;n h&acirc;l ve amelleri &ccedil;eşitli ince şefkat ve duyguların mazhar ve cilveg&acirc;hıdır. Ancak erkek, yaratılışı gereği bu halet-i ruhiyenin tam karşı noktasında yer almıştır. Konunun başında değinildiği gibi İsl&acirc;m dini, insan toplumunu d&uuml;zene sokmada akıl ve d&uuml;ş&uuml;nceyi duygu ve hislerden &ouml;ne ge&ccedil;irmektedir.</p>\n\n<p>\n	İnsan toplumuna b&uuml;t&uuml;nsel bir bakışla baktığımızda, her asırda d&uuml;nyadaki t&uuml;m servetler o asrın insanlarına aittir. O asrın insanları hayatta oldukları s&uuml;re i&ccedil;erisinde ondan yararlanırlar. &Ouml;ld&uuml;kten sonra da onu kendilerinden sonrakilere (gelecek nesle) miras bırakırlar. Yani o tabaka yok olup gidince, normalde yarı yarıya kadın ve erkekten oluşan sonraki tabaka iş başına ge&ccedil;er ve bırakılan servetin &uuml;&ccedil;te ikisini erkek, &uuml;&ccedil;te birini de kadın alır. Ancak kadının nafakası erkeğin &uuml;zerine olduğundan kadının hakkı olan malın &uuml;&ccedil;te birinde erkekler tasarruf edemez ve erkeklerin &uuml;&ccedil;te iki payları erkekle kadın arasında yarı yarıya kullanılır ve sonu&ccedil;ta d&uuml;nya servetinin &uuml;&ccedil;te ikisinden kadınlar, &uuml;&ccedil;te birinden ise erkekler yararlanırlar. Bu miktar, onların Kur&rsquo;an-ı Kerim&rsquo;de belirtilen paylarının tersidir: <strong>&ldquo;Erkeklerin kadınlar &uuml;zerinde bulunan hakları gibi, kadınların da erkekler &uuml;zerinde hakları vardır.&rdquo; </strong>(Bakara, 227)</p>\n\n<p>\n	B&ouml;yle bir taksim gereğince, malikiyet, idare ve &ccedil;alıştırma a&ccedil;ısından erkek yery&uuml;z&uuml;n&uuml;n servetinin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml;ne sahiptir ve bunun yuları ona teslim edilmiştir; fakat kullanma ve yararlanma a&ccedil;ısından servetin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml; kadının istifadesine sunulmuştur. Toplumsal adalet de, bunu gerektirir. Yani, servetin idare ve korunması akla ve ondan yararlanma ise duygu ve hislere bırakılmalıdır.</p>\n\n<p>\n	İşin saygınlığı, el emeğinin malikiyeti ve onda tasarrufta bulunma a&ccedil;ısından İsl&acirc;m dininde kadın tamamen bağımsızdır; hi&ccedil;bir engelle karşılaşmadan veya erkeğin y&ouml;netim ve kayyımlığına girmeksizin amel ve iradesinde serbesttir.</p>\n\n<p>\n	&Ouml;ğrenme, &ouml;ğretme, terbiye, meşru toplumsal ilişkiler ve beğenilir muaşeret konusunda da kadınla erkek arasında en k&uuml;&ccedil;&uuml;k bir fark yoktur; ziynetlerini ortaya koymama, kendini sergilememe, cilve yapmama ve erkeklerin şehvetini uyandırmama şartıyla kadın erkeklerle muaşerette serbesttir.</p>\n\n<p>\n	<strong>&ldquo;Kadınların kendileri i&ccedil;in uygun olanı yapmalarında size bir g&uuml;nah yoktur.&rdquo;</strong> (Bakara, 234)</p>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından makam ve saygınlık ihtil&acirc;fının yegane kaynağı olan din&icirc; ameller ve meziyetler hususunda da erkekle kadın arasında hi&ccedil;bir fark yoktur. <strong>&ldquo;Ben, sizden erkek kadın, hi&ccedil;bir &ccedil;alışanın işini zayi etmeyeceğim. Hep birbirinizdensiniz.&rdquo; </strong>(&Acirc;l-i İmran, 195.)<strong> &ldquo;Ey insanlar, biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Allah yanında en &uuml;st&uuml;n olanınız, (g&uuml;nahlardan) en &ccedil;ok korunanınızdır.&rdquo; </strong>(Hucurat, 13.)</p>\n\n<p>\n	Hi&ccedil;bir tabakaya &ouml;zel bir ayrıcalık tanınmadığı bu konuda da İsl&acirc;m a&ccedil;ısından sadece takva ve din&icirc; hizmetler muteberdir ve bu hususta da kadınla erkeğin hi&ccedil;bir farkı yoktur; takvalı bir kadın, takvasız bin erkekten daha saygın ve &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Nik&acirc;h ve evlilik konusunda da kadın istediğiyle evlenmekte serbesttir. Fakat miras farzları ve yine evlilik &ouml;l&ccedil;&uuml;leri soy ve akrabalık esasına dayandığından kadın aynı zamanda birden fazla erkekle evlenemez, diğer erkeklerle karı-koca ilişkisi kuramaz. Fakat erkek eşleri arasında adaleti g&ouml;zetme şartıyla birden fazla kadınla evlenebilir. İnsan toplumlarının tabiatı ve karşılaşılan beklenmedik olaylar &uuml;zerinde d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde bu h&uuml;km&uuml;n doğruluk ve sağlamlığı ve mantıklı olduğu a&ccedil;ıklık kazanmaktadır. &Ccedil;&uuml;nk&uuml; insan toplumunda kadınla erkeğin sayı bakımından eşit olduğu farz edecek olursak (nitekim &ccedil;oğu sayımlar bunu g&ouml;sterir), eğer belli bir yılı başlangı&ccedil; tutar, o yılla diğer yıllarda d&uuml;nyaya gelen erkek bebeklerle kızları ayrı ayrı toplarsak, erkek &ccedil;ocukların bir grubunun tabi&icirc; veya kanun&icirc; m&uuml;kellefiyet yaşına erdiği ilk yılda evleneme şartlarına sahip olan kızların erkeklerden ka&ccedil; kat fazla olduğunu g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Diğer taraftan, kadınların az bir grubu dışında &ccedil;oğunluğu elli yaşından sonra doğuramazlar; oysa erkekler genelde &ouml;m&uuml;rlerinin sonlarına kadar &ccedil;ocuk yapma g&uuml;c&uuml;ne sahiptirler. Toplumda erkeklerle kadınların sayı bakımından eşit olduğu ve erkeğin bir kadından fazlasıyla evlenmesinin yasaklanması varsayımında s&uuml;rekli bir&ccedil;ok yetenekler iptal olacaktır.</p>\n\n<p>\n	Bunların dışında can alıcı savaşlar, zor ve tehlikeli işler gibi s&uuml;rekli karşılaşılan beklenmedik tabi&icirc; olaylar sayısız miktarda erkeğin canını almakta, sonu&ccedil;ta &ccedil;ok sayıda kadınlar dul ve evlenme &ccedil;ağındaki bir&ccedil;ok kızlar kocasız kalmaktadır. Bir erkeğin birden fazla kadınla evlenmesinin yasaklanması durumunda iffet perdelerinin yırtılması ve meşru olmayan &ccedil;ocukların d&uuml;nyaya gelmesi ka&ccedil;ınılmaz olacaktır.</p>\n\n<p>\n	Nitekim birinci ve ikinci d&uuml;nya savaşısın sonu&ccedil;ları bu konuyu ispatlamıştır. Bu savaşlardan sonra durum &ouml;yle bir yere vardı ki kocasız kadınlar sonunda Alman devletinden İsl&acirc;m dininde olduğu gibi bir erkeğin birden fazla kadınla evlenmesine m&uuml;saade etmesini ve b&ouml;ylece kocasız kadınların sorunlarının halledilmesini istediler; ger&ccedil;i bu istekleri kilisenin muhalefetiyle reddedildi.</p>\n\n<p>\n	Bu olay g&ouml;steriyor ki kadınların, erkeklerin birka&ccedil; kadınla evlenmelerine muhalefetleri tabiat ve fıtrata değil, &ouml;rf ve &acirc;dete dayanmaktadır. Yine bu olay, bu İsl&acirc;m&icirc; h&uuml;kme, &ldquo;Erkeğin birden fazla kadınla evlenebilmesi h&uuml;km&uuml;, toplumda kadınların duygu ve hislerini yaralamış, kalplerini kırmış, onlarda intikam hissini uyandırmış ve bir&ccedil;ok tatsız olayların kaynağı olmuştur&rdquo; şeklindeki itirazlara da en g&uuml;zel cevaptır. &Ccedil;&uuml;nk&uuml; bu ve benzeri olaylar, ihtiya&ccedil; duyulduğunda ve kadınların evlenebilmek istediklerinde koca azlığıyla karşılaştığında b&uuml;t&uuml;n bu muhalif d&uuml;ş&uuml;ncelerin muvafık d&uuml;ş&uuml;ncelere d&ouml;n&uuml;şeceğini ve bu h&uuml;k&uuml;m karşısında teslim olunacağını ispatlamaktadır.</p>\n\n<p>\n	Ayrıca, birden fazla kadınla evlenme olayı İsl&acirc;m dininden &ouml;nce belli bir sınırla sınırlanmadan ve İsl&acirc;m dininde de belli bir sınırla sınırlandırılarak uzun zamanlar uygulanmış, ama hi&ccedil;bir zaman toplumun d&uuml;zenini bozmamış, kayıtsızlık meydana getirmemiştir. Evli erkeklerle ikinci, &uuml;&ccedil;&uuml;nc&uuml; veya d&ouml;rd&uuml;nc&uuml; karısı olarak evlenen kadınlar da, yerden bitmemiş veya g&ouml;ky&uuml;z&uuml;ndeki başka k&uuml;relerden inmemişlerdir. Oysa bu itirazda bulunan kişinin iddiasına g&ouml;re, tabiat ve fıtratları gereğince erkeğin birden fazla kadınla evlenmesine muhalif olan kadınlardı.</p>\n\n<p>\n	Yine İsl&acirc;m dini erkeğin aynı zamanda birden fazla kadınla evlenmesini farz kılmamış, erkeğin onlara karşı adaletsiz davranmaktan korkmadığı ve aralarında adaleti uygulayabileceği durumda birden fazla kadınla evlenmesini caiz g&ouml;rm&uuml;şt&uuml;r. B&uuml;t&uuml;n bunlarla birlikte İsl&acirc;m dininde kadının, kocasının başka bir kadınla evlenmesini engelleyebilmesi veya bu durumda kocasını kendisini boşamaya zorlayabilmesi i&ccedil;in bir yol bırakılmıştır. Bunun bir benzeri, boşamada da s&ouml;z konusudur. Dinimize g&ouml;re boşama hakkının ilk etapta erkeğin elinde olmasına rağmen kadın bir yola başvurarak boşama hakkını erkeğin elinden &ccedil;ıkarabilir veya zaruret durumlarını g&ouml;z &ouml;n&uuml;nde bulundurarak bu yollara başvurarak bu hakkı kendi elinde tutup i&ccedil;ini rahatlatabilir.</p>\n\n<p>\n	Evlilikte boşama yasası ve bunun yasama hasebince erkeğe verilmesi meselesi (ger&ccedil;i kadın da &ouml;zel birtakım yollarla gayr-i m&uuml;stakim olarak boşama hakkını kendi eline ge&ccedil;irebilir), İsl&acirc;m dinine has bir &ouml;v&uuml;n&ccedil; kaynağıdır. D&uuml;nyanın meden&icirc; milletleri ve kanunlarla y&ouml;netilen devletleri, &ccedil;ektikleri bir&ccedil;ok ıstıraplar ve uzun &ccedil;ekişmeler sonucu nihayet boşamayı yasallaştırmış, fakat boşama hakkını doğrudan doğruya hem erkeğe ve hem de kadına verdikleri i&ccedil;in her yıl boşanma (&ouml;zellikle kadınların isteğiyle ger&ccedil;ekleşen boşanmaların) oranının y&uuml;kselmesiyle karşılamışlardır. Bu durum, bu devletleri sarsmış ve bunun bir &ccedil;aresini bulmaya y&ouml;neltmiştir. &Ouml;zellikle kadınların boşanma i&ccedil;in ileri s&uuml;rd&uuml;kleri deliller -ki gazeteler ve dergilerde bunlara yer yer rastlarız-, İsl&acirc;m&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml;n metanetini g&uuml;neşten daha fazla aydınlatmaktadır.</p>\n\n<p align=\"center\">\n	***</p>\n\n<h3>\n	İsl&acirc;m&rsquo;da Kadınların Kısıtlandığı Konular</h3>\n\n<p>\n	Ge&ccedil;en bahislerden anlaşıldığı gibi, İsl&acirc;m&rsquo;da kadın, hayatın &ccedil;eşitli alanlarında ve toplumsal imtiyazlarda erkekten geri kalmamış, hi&ccedil;bir durumda d&uuml;ş&uuml;nce ve amel serbestliğini kaybetmemiş, erkeğin vel&acirc;yet ve kayyımlığı altına girmemiştir. Bu alanda kesin olarak s&ouml;yleyebileceğimiz şey, cinsel ilişki konusunda kocasına itaat etmesinin gerekliliğidir.</p>\n\n<p>\n	İsl&acirc;m dininde tepeden tırnağa sevgi ve şefkatle dolu kadının sınırlılığı &uuml;&ccedil; akl&icirc; alandadır. İsl&acirc;m dini, bu &uuml;&ccedil; alanı, duygu ve hislerden uzak tutulması gerektiği i&ccedil;in, akıl ve d&uuml;ş&uuml;nceye bırakmış ve &uuml;&ccedil; başlık altına almıştır: &ldquo;H&uuml;k&uuml;met, yargı ve cihad.&rdquo;</p>\n\n<p>\n	Din&icirc; a&ccedil;ıklamalardan ve Resulullah&rsquo;ın (s.a.a) s&uuml;nnetinden anlaşıldığı kadarıyla İsl&acirc;m toplumunda kadın, h&uuml;k&uuml;met ve devletin başına ge&ccedil;emez, kadı ve yargı&ccedil; olamaz ve doğrudan doğruya cihada katılıp savaşamaz.</p>\n\n<p>\n	<strong>&ldquo;S&uuml;s i&ccedil;inde yetiştirilen ve m&uuml;cadelede belirgin olmayanı mı (Allah&rsquo;ın &ccedil;ocuğu yaptılar)?&rdquo; </strong>(Zuhruf, 18) <strong>&ldquo;Erkekler, kadınlar &uuml;zerinde y&ouml;neticidirler.&rdquo;</strong> (Nisa, 34) Bu &uuml;&ccedil; konunun d&uuml;ş&uuml;nme ruhuyla ilişkisi, bunların duygu ve hislerin m&uuml;dahalesiyle zayi oluşu o kadar a&ccedil;ıktır ki hi&ccedil;bir bahis ve araştırmaya gerek yoktur ve kesin tecr&uuml;be, bu konuda en k&uuml;&ccedil;&uuml;k bir ş&uuml;pheye yer bırakmamalıdır. Nitekim d&uuml;nyanın meden&icirc; milletleri, birka&ccedil; y&uuml;z yıl i&ccedil;inde kadın ve erkeği takriben bir safta kılmış ve b&uuml;t&uuml;n g&uuml;c&uuml;yle kadın ve erkeği eğitip terbiye etmeye &ccedil;alışmış, sonu&ccedil;ta binlerce ve milyonlarca bilgin ve becerikli kadınlar yetiştirmiş, mucitler ve toplumsal dahiler takdim etmişlerdir. Fakat h&acirc;l&acirc; y&ouml;neticiler, h&uuml;k&uuml;met başkanları, yargı&ccedil;lar, kanun koyucular ve asker&icirc; komutanlar listesinde kadınların sayısı erkeklerle eşit olmamıştır ve hatta erkeklerin sayısına oranla kayda değer bir sayıya ulaşmamışlardır.</p>\n\n<p>\n	Hi&ccedil; unutmuyorum, son D&uuml;nya Savaşı&#39;nın başlarında savaş Fransa topraklarına uzamış, Fransa topraklarının bir b&ouml;l&uuml;m&uuml;nde savaş t&uuml;m şiddetiyle s&uuml;r&uuml;yordu. G&ouml;ky&uuml;z&uuml;nden ateş yağıyor, yerden kan fışkırıyordu. Fakat tam bu sırada Fransa Genel Kurmayı&#39;nın y&uuml;ksek r&uuml;tbeli &uuml;yelerinden biri olan Fransalı bir kadın -gazetelerde yazıldığı &uuml;zere-, &ouml;n&uuml;nde makas işareti bulunan g&uuml;zel bir kadın şapkası buldu!</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Fransa Din&icirc; Kurultayı, Milad&icirc; 586 yılında kadın hakkında uzun tartışmalardan sonra, kadının da bir insan olduğuna, fakat erkeklere hizmet i&ccedil;in yaratılmış olduğuna karar verdi. Yaklaşık y&uuml;z yıl &ouml;ncesine kadar İngiltere&#39;de de kadın, insan toplumundan sayılmıyordu. Yine &ccedil;oğu eski dinler, kadının amelinin Allah katında kabul olmadığını s&ouml;yl&uuml;yordu. Eski Yunan&#39;da diyorlardı ki: Kadın, şeytanın meydana getirdiği bir &ccedil;irkinlik ve pisiliktir.</p>\n	</div>\n</div>','Tarih Boyunca Kadının Yeri','','publish','closed','open','','tarih-boyunca-kadinin-yeri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3164',0,'post','',0),(3165,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<em>Em&acirc;me, Avf b. Muhallem Şeyban&icirc;&#39;nin eşidir. O, zamanının hatip kadınlarından sayılıyordu. Onun Emayas isminde bir kızı vardı. Kabilesinin reisi, kızına talip olup onunla evlendiği zaman, kızını kocasının evine uğurladığı sırada,kızını karşısına alıp şu nasihatlerde bulundu:</em></p>\n\n<p>\n	Kızım, eğer bir kız evlenip eş sahibi olmaktan m&uuml;stağni olsaydı, ondan &ouml;nce baba ve annesi bundan m&uuml;stağni olurlardı; b&ouml;yle olsaydı o zaman o, d&uuml;nyaya gelmezdi. Erkekler kadınlar i&ccedil;in, kadınlar da erkekler i&ccedil;in yaratılmışlardır. Eş olma yasası t&uuml;m doğaya h&acirc;kimdir. Yaratılış yasasına ters d&uuml;şmek, insanın kendi doğasıyla savaşması demektir. İşte sen de bu yasanın gereği evlenmiş ve şimdi eşinin evine gidiyorsun.</p>\n\n<p>\n	Kızım, b&uuml;y&uuml;d&uuml;ğ&uuml;n evi bırakıp tanımadığın bir yere gidiyorsun ve yeni bir hayat arkadaşınla yaşamak zorundasın. Şimdi eğer mutluluğunu istiyorsan, bir anne olarak edeceğim nasihatleri dinlersen yeni evinde de &ouml;nceki gibi aziz ve saygın olursun.</p>\n\n<p>\n	Kızım, eşin i&ccedil;in en iyi yardımcı ol ki, o da senin en yakın arkadaşın olsun. Bu nasihatlerim senin i&ccedil;in en g&uuml;zel &ccedil;eyizdir; bitmek, t&uuml;kenmek bilmeyen ve kendinin, eşinin ve &ccedil;ocuklarının mutluluğunu temin edecek bir &ccedil;eyiz!</p>\n\n<p>\n	1- Hayatında kanaatk&acirc;r olmayı yeğle ve eşini bıktıracak, hayatı her ikinize de zehir edecek ve yerine getirmesinden &acirc;ciz olduğu istek ve heveslerden ka&ccedil;ın!</p>\n\n<p>\n	2- Aranızda tam bir anlaşma ve tevafuk olursa, hayatınız tatlı ve anlamlı olur. O h&acirc;lde m&uuml;mk&uuml;n mertebe her şeyde ve her yerde beraber ve anlaşarak hareket etmeye gayret edin! Bir ihtil&acirc;f ve anlaşmazlık meydana geldiğinde de, sen fedak&acirc;rlık g&ouml;ster ve eşinin s&ouml;z&uuml;n&uuml; dinle!</p>\n\n<p>\n	3- G&ouml;z, g&ouml;rmek ve burun, koklamak i&ccedil;in yaratılmıştır. İnsan g&uuml;zel manzaralardan ve g&uuml;zel kokulardan zevk alır. Dolayısıyla sana nasihatim şudur: Kendinin ve evinin g&uuml;zel ve d&uuml;zenli olmasına &ouml;zen g&ouml;ster ki, eşin sende veya evinde k&ouml;t&uuml; bir manzaraya ve k&ouml;t&uuml; bir kokuya şahit olmasın! Kızım, olur ki kendini s&uuml;sleyecek malzemeler elinde olmaz, ama Allah&#39;ın verdiği temiz su nimeti daima elinin altındadır. Kendinde veya evinde eşini rahatsız edecek bir kirin, pisliğin ve k&ouml;t&uuml; kokunun oluşmasına izin verme!</p>\n\n<p>\n	4- Kendinin, eşinin ve &ccedil;ocuklarının yemek ve istirahat saatlerini d&uuml;zene sok! Yemekleri zamanında hazırla ki, a&ccedil;lık onları huzursuz etmesin! Unutma ki en ufak bir dikkatsizlik evinizden huzurun ka&ccedil;masına sebep olabilir. Eşin evde huzur ve rahatını bulmazsa, evden ka&ccedil;ak d&uuml;şer, ikinizin de huzuru bozulur.</p>\n\n<p>\n	5- Evi iyi idare et; malınızı ve ev eşyanızı iyi bir şekilde kullanmaya ve muhafaza etmeye &ouml;zen g&ouml;ster!</p>\n\n<p>\n	6- Evinizde ve yakınlarınızda bulunan diğer bireylerin hakkını g&ouml;zet! Akıllı ve tedbirli bir kadın yakınlarını da kendi yerine kor, onların hakkını g&ouml;zetir ve kimseye zul&uuml;m ve haksızlık yapılmasına izin vermez.</p>\n\n<p>\n	7- Ailenin ve eşinin sırlarını korumaya son derece &ouml;zen g&ouml;ster! Zira gizli sırları a&ccedil;mak bir t&uuml;rl&uuml; hıyanettir. B&ouml;yle bir hıyanetten ka&ccedil;ınman, senin de haysiyetini korur.</p>\n\n<p>\n	8- Eşinle iyi ge&ccedil;in ve onun dertlerini, sıkıntılarını paylaşmaya &ccedil;alış! Eşini sıkıntılı g&ouml;rd&uuml;ğ&uuml;nde ona teselli kaynağı ol ve asla sevin&ccedil;li g&ouml;z&uuml;kme! Onu sevin&ccedil;li g&ouml;rd&uuml;ğ&uuml;nde de sevincine ortak ol ve &uuml;z&uuml;nt&uuml;n varsa saklamaya &ccedil;alış aksi takdirde soğukluk ve mutsuzluk baş g&ouml;sterir.</p>\n\n<p>\n	<em>Ardından ş&ouml;yle ekledi:</em> Kızım, eğer hayatında mutlu olmayı istiyorsan, daima eşinin hoşnutluğunu kendi hoşnutluğuna tercih et! İşte sana nasihatlerim bunlardan ibarettir. Artık gidebilirsin. Allah yardımcın ve koruyucun olsun.</p>\n\n<p>\n	O ana kadar başı aşağı bir h&acirc;lde dikkatle annesini dinleyen Emayas, mahcup bir şekilde annesine d&ouml;nerek ş&ouml;yle dedi: &ldquo;Anneciğim, dediklerinin hepsini dinledim ve canı g&ouml;n&uuml;lden kabul ettim. Emin ol ki, kocama karşı tam senin arzuladığın şekilde bir eş olmaya gayret g&ouml;stereceğim.&rdquo;</p>','Akıllı Bir Annenin Kızına Öğütleri','','publish','closed','open','','akilli-bir-annenin-kizina-ogutleri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3165',0,'post','',0),(3166,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<strong>Bismillahirrahmanirrahim</strong></p>\n\n<p>\n	<strong>1. Kaf, Ha,Ya, Ayn, Sad. </strong></p>\n\n<p>\n	<strong>2. Bu, Rabbinin Zekeriyya kuluna olan rahmetini, bir anıştır. </strong></p>\n\n<p>\n	<strong>3. Bir zaman, Rabbine gizli bir seste yalvarmıştı. </strong></p>\n\n<p>\n	<strong>4. Demişti ki: &ldquo;Ey Rabbim! Ger&ccedil;ek şu ki, benim kemik(im) gevşedi, baş(ım) bembeyaz alev aldı (sa&ccedil;larım ağardı) ve sana (ettiğim) dua ile ise hi&ccedil;bir zaman mutsuz olmadım, ey Rabbim! </strong></p>\n\n<p>\n	<strong>5. Ben bu h&acirc;limle, arkamdan yerime ge&ccedil;ecek olan akrabalardan endişeliyim. Karım da kısır bulunuyor, onun i&ccedil;in bana bir dost ver!</strong></p>\n\n<p>\n	<strong>6. Ki hem benim miras&ccedil;ım, hem de Yakup ailesinin miras&ccedil;ısı olsun. Hem de hoşnutluğuna onu kavuştur Rabbim! </strong></p>\n\n<p>\n	<strong>7. Allah, &ldquo;Ey Zekeriyya! Haberin olsun, biz sana Yahya adında ve bundan &ouml;nce kendisine hi&ccedil;bir adaş yapmadığımız bir oğul m&uuml;jdeliyoruz.&rdquo; dedi.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	<strong>İyi Bir Annenin &Ccedil;ocuğu &Uuml;zerindeki Etkisi</strong></p>\n\n<p>\n	İyi bir annenin &ccedil;ocuğu &uuml;zerinde b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;lerde tesir ettiğinde ş&uuml;phe yoktur. &Ccedil;ocuk yetişkin bir birey olduğu zaman bile, annenin eylem ve s&ouml;zleri h&acirc;l&acirc; &ccedil;ocuk &uuml;zerinde b&uuml;y&uuml;k bir etkiye sahiptir. Bir&ccedil;ok insan annelerinin manev&icirc; makamlara y&uuml;kselmelerindeki ve tek&acirc;m&uuml;l g&ouml;stermelerindeki rollerini vurgulamış, bunu yadsımamışlardır. B&uuml;y&uuml;k Şia hak&icirc;mi Şeyh Murteza ENSAR&Icirc;, annesinin vefatı &uuml;zerine şiddetli şekilde ağlamıştı. &Ouml;ğrencilerinden birisi &ldquo;&Acirc;lim birisine annesinin &ouml;l&uuml;m&uuml; i&ccedil;in bu derece ıstırap &ccedil;ekip, g&ouml;zyaşı d&ouml;kmek yakışır mı?&rdquo; diyerek kınar hocasını. Şeyh ise &ouml;ğrencisine cevaben, &ldquo;&Ouml;yle g&ouml;r&uuml;n&uuml;yor ki sen annenin Allah katında y&uuml;ce dereceler getiren razılık makamından bihabersin. Annem bana uygun terbiyeyi verip, benim i&ccedil;in pek &ccedil;ok zorluğa g&ouml;ğ&uuml;s gerip, bu merhaleye gelmeme yardımcı olmuştur. Bana verdiği terbiyeyle tek&acirc;m&uuml;l&uuml;m&uuml;n yolunu a&ccedil;mış, ilimde y&uuml;ksek mertebelere gelmemi sağlamıştır.&rdquo; buyurur.</p>\n\n<p>\n	Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın derleyicisi Seyyid Raz&icirc; annesi &ouml;ld&uuml;ğ&uuml;nde &ccedil;ok&ccedil;a yas tuttu. Onun i&ccedil;in yazdığı şiirde ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Ah Anneciğim! Kederli g&ouml;zlerimden d&ouml;k&uuml;len yakıcı g&ouml;zyaşı damlacıklarım belki kalbimdeki h&uuml;z&uuml;n dağını eritir, yok eder &uuml;midiyle, ayrılığından ağlıyor, g&ouml;z yaşı d&ouml;k&uuml;yorum.&rdquo;</p>\n\n<p>\n	&ldquo;Ah Anneciğim! Sen yabancı ellerde mahpus olduğunda salıverilmen i&ccedil;in sahip olduğum her şeyi feda edebileceğim kıymetli bir m&uuml;cevher ve paha bi&ccedil;ilmez bir inci gibisin. Fakat eyvah, eyvah ki, &ouml;l&uuml;m seni elimden aldı ve &ouml;l&uuml;mc&uuml;l pen&ccedil;elerden geriye senden hi&ccedil;bir şey kalmadı bana.&rdquo;</p>\n\n<p>\n	&ldquo;Ah Anneciğim! D&uuml;nyadaki t&uuml;m anneler senin gibi erdemli ve fazilet sahibi olsaydılar, ger&ccedil;ekten &ccedil;ocuklar babalarının varlığını arzulamazlardı.&rdquo;</p>\n\n<p>\n	&ldquo;Ah Anneciğim! Her şey şahit ki, sen şerefli ve y&uuml;ce bir kadınsın; &ccedil;&uuml;nk&uuml; sen topluma terbiyeli ve erdemli &ccedil;ocuklar kazandırdın...&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong>İyi Bir Annenin Vasıfları</strong></p>\n\n<p>\n	İyi bir annenin ilk etapta g&ouml;ze &ccedil;arpan, se&ccedil;kin bazı vasıfları vardır. Bunların inanan her insanda olması g&uuml;zeldir; fakat annelerin bu &ouml;zellikleri &ccedil;ocukları &uuml;zerinde de etkili olacağından, bu &ouml;zelliklerin onlarda bulunması &ccedil;ok daha &ouml;nemlidir. Zira anneler &ccedil;ocukları &uuml;zerinde b&uuml;y&uuml;k bir tesir g&uuml;c&uuml;ne sahiptir. Bir bebek d&uuml;nyaya geldiğinde, dış d&uuml;nya hakkında hi&ccedil;bir g&ouml;r&uuml;ş&uuml;, deneyimi yokken; hayata, dış d&uuml;nyaya bakış a&ccedil;ısı b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de annesi vasıtasıyla şekillenecektir. Davranışı, tavırları; ister din&icirc; y&ouml;nl&uuml; olsun, ister farklı y&ouml;nlerdeki d&uuml;ş&uuml;nce yapısı, olaylara bakış a&ccedil;ısı, hayatında hedeflediği şeyler annesinden aldıkları ile şekillenecek, gelişecektir. Birey er-ge&ccedil; olgunlaşacak, kendine &ouml;zg&uuml; d&uuml;ş&uuml;nceleri olsa bile, yolun başında kendisine verilenler kafasının i&ccedil;inde s&uuml;rekli ve sağlam bir bi&ccedil;imde yer edecektir.</p>\n\n<p>\n	Vasıflarıyla anne, &ccedil;ocukları i&ccedil;in &ouml;rnek alınacak birisi olmalıdır. Anne, &ccedil;ocuk i&ccedil;in &ccedil;ocukluk d&ouml;nemi boyunca dikkate alıp s&ouml;z&uuml;n&uuml; dinlediği, s&ouml;yledikleri karşısında ihtiram g&ouml;sterdiği en &ouml;nemli şahıs konumundadır. Annenin alışkanlıkları, tavır ve davranışları &ccedil;ocuk i&ccedil;in bir model h&acirc;line gelecektir. &Ccedil;ocuk annesinde neyi g&ouml;zlemlerse, ister bu annenin en g&ouml;ze &ccedil;arpan alışkınlıkları olsun, ister g&ouml;rg&uuml; ve terbiyesi, akrabalık ilişkileri, hatta ve hatta parayı harcama şekli bile olsun, bu, &ccedil;ocuğun karakteri &uuml;zerinde etkisini g&ouml;sterecektir.</p>\n\n<p>\n	Bir anne, &ccedil;ocuğu i&ccedil;in y&uuml;z tane &ouml;ğretmenden daha etkilidir. Annenin duygusal anlamda g&uuml;&ccedil;l&uuml; ve zayıf olması, &ccedil;ocuk i&ccedil;in bir &ouml;rnek teşkil eder. &Ccedil;ocuk, yıllar boyu annesinin davranışlarının uygun olup olmadığını bilmemesine rağmen yine takip&ccedil;isi olur. Bazı insanlar annelerinin yolunun yanlış olduklarını bildikleri yerlerde bile yaşamlarında onların izlerinden gittiklerini s&ouml;ylerler. Bu, &ccedil;oğunlukla farkında olunmayan bir etki gibidir. Bu etki de kişinin farkında olmaksızın hayatında o insanın yolundan gitmesini sağlar. Bu t&uuml;r annelerin, &ccedil;ocukları i&ccedil;in ileriye d&ouml;n&uuml;k iyi bir &ouml;rnek olmaları a&ccedil;ısından &ouml;nemli bir sorumlulukları vardır. Bu, &ccedil;ok zor ve hatta imk&acirc;nsız bir işmiş gibi g&ouml;z&uuml;kebilir. Bir&ccedil;ok anne s&uuml;rekli haşır neşir oldukları aileleri i&ccedil;inde bile istisnasız m&uuml;kemmele yakın bir şekilde hareket etmenin b&uuml;y&uuml;k bir y&uuml;k olduğunu d&uuml;ş&uuml;n&uuml;rler. Fakat bu, anneler i&ccedil;in iyi bir nefis tezkiyesi imk&acirc;nını sunmaktadır da aynı zamanda. Ş&ouml;yle ki anne, &ccedil;ocuğu i&ccedil;in kendi alışkanlıklarını adım adım d&uuml;zelttik&ccedil;e, bu ger&ccedil;ek bir inkıl&acirc;ba, kemale doğru ilerlemeye &ouml;nc&uuml;l&uuml;k edecektir. İsl&acirc;m, annelerden imk&acirc;nsız olanı ger&ccedil;ekleştirmelerini istemiyor. İstediği, davranış a&ccedil;ısından uygun hareket etme, &ccedil;ocukları i&ccedil;in &ouml;rnek bir model olma g&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml;d&uuml;r.</p>\n\n<p>\n	İyi bir anne i&ccedil;in bir&ccedil;ok nitelik bulunmasına rağmen bu &ouml;zelliklerden, &uuml;zerinde durulup vurgulanması gerekenlerden sadece birka&ccedil;ı se&ccedil;ildi. Bu se&ccedil;ilen &ouml;zellikler ise, diğerlerini de i&ccedil;ine alacak şekilde kapsamlıdır:</p>\n\n<p>\n	<strong>1- Allah&rsquo;a Karşı G&ouml;revinin Bilincinde Olması</strong></p>\n\n<p>\n	İyi bir anne, &ccedil;ocuğunun Allah&rsquo;ın ona bahşettiği bir emanet olduğunun bilincinde olmalıdır. İmam Zeynelabidin (a.s) Risaletu&rsquo;l-H&uuml;cec&rsquo;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Sizler, size emanet edilenden dolayı sorumlusunuz.&rdquo; </em></p>\n\n<p>\n	&Ccedil;ocuğu ciddi bir sorumluluk duygusu ile yetiştirip b&uuml;y&uuml;tmesi, annenin kendisine verilen emanete riayet etmesidir. Annenin g&ouml;revini m&uuml;mk&uuml;n olan en iyi şekilde yerine getirmesinde, Allah&rsquo;ın kendisine bahşettiği fiziksel ve duygusal &ouml;zellikleri yardımcı olacaktır.</p>\n\n<p>\n	Takvası ve Allah&rsquo;a karşı g&ouml;revinin bilincinde olması, ona &ccedil;ocuğu konusundaki g&ouml;revini de hatırlatacak iki &ouml;nemli unsurdur ve bu iki &ouml;zellik aracılığıyla &ccedil;ocuğu yetiştirmek konusundaki ağır g&ouml;rev ve bu g&ouml;revin m&uuml;k&acirc;fatı hakkındaki ş&uuml;pheleri giderilmektedir. Bu &ouml;zellikleri haiz olmadan yolu kaybetmesi, hayal kırıklığına uğraması ve miskinleşmesi kolay bir şekilde ger&ccedil;ekleşecektir. Allah rızası i&ccedil;in &ccedil;ocuğunu iyi bir şekilde yetiştirmek gibi y&uuml;ce bir amacı olan anne, &ccedil;ocuğunu Allah&rsquo;a yakışır bir kul olacak şekilde yetiştirmeyi deneyecektir. M&uuml;k&acirc;fatını yalnızca yaratıcısından uman anne, yaptıklarının g&ouml;r&uuml;ld&uuml;ğ&uuml;n&uuml;, kaydedildiğini ve karşılığını alacağını bilmektedir. Ve bu bilinci, &ccedil;ocuğunu iyi bir şekilde yetiştirmesi i&ccedil;in iyi bir motivasyon aracı olarak kullanacaktır. Bu &ouml;zelliğin, ayrıca &ccedil;ocuğa karşı aşırı şiddet kullanmada, ona haksızlık etmede iyi bir caydırıcı rol&uuml; olduğunu g&ouml;recektir.</p>\n\n<p>\n	Takva, m&uuml;minin değer ve kıymeti a&ccedil;ısından ayırt edici en &ouml;nemli etkendir. Kur&rsquo;&acirc;n-ı Kerim bir&ccedil;ok ayette takvalı olmaya teşvik etmekte ve takvalı olan insanları &ouml;vmektedir:</p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz Allah katında sizin en &uuml;st&uuml;n olanınız, takvaca en ileride olanınızdır.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Doğruyu getiren ve doğrulayanlara gelince; işte onlar muttaki (takva sahibi) olanlardır. Rableri karşısında dileyecekleri her şey onlarındır.İşte bu ihsanda bulunanların &ouml;d&uuml;l&uuml;d&uuml;r.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a> </strong></p>\n\n<p>\n	İmam Ali (a.s) buyuruyor ki: <em>&ldquo;G&uuml;zel ahl&acirc;kta en y&uuml;ce derece, takvayı elde etmektir.&rdquo;</em></p>\n\n<p>\n	Takva, Allah&rsquo;ın yasakladığı t&uuml;m sınırlara karşı inananın yapmaya imk&acirc;nı olduğu h&acirc;lde kendisini Allah&rsquo;ın razı olmadığı şeyden alıkoyan, i&ccedil;ten gelen engelleyici g&uuml;c&uuml; ve bu g&uuml;&ccedil; aracılığıyla kendine h&acirc;kim olması olarak tanımlanır. Bu, din&icirc; emirlere teslim olmayı sağlayan kesin bir karar olup, m&uuml;mine Allah&rsquo;a karşı g&ouml;revini s&uuml;rekli yad etmesini sağlayan bir kuvvettir.</p>\n\n<p>\n	Takva sahibi bir anne, M&uuml;sl&uuml;man bir anne olmanın getirdiği sorumlulukların da bilincindedir. O, Allah&rsquo;tan gelen mesaja inanıp &ccedil;ocuğunu O&rsquo;na l&acirc;yık şekilde yetiştirmek i&ccedil;in &ccedil;aba sarf edecektir. Bir anne olarak karşı karşıya kaldığı problemlerin, bir anlamda Allah&rsquo;ın razılığını elde etmenin bir fırsatı olduğunu bildiği i&ccedil;in, karşılaştığı sorunlar kendisini yıkmayacak ve b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;lerde rahatsız etmeyecektir. &Ccedil;aba, gayret ve yaptıkları bir inanca y&ouml;nelik odaklandığından, yaptıklarının b&uuml;y&uuml;k bir memnuniyet vesilesine sebep olduğunu da bilecektir. G&ouml;revi bir y&uuml;k, sıkıntı veya tatsız bir iş değil, m&uuml;kemmeli yapma g&ouml;revidir.</p>\n\n<p>\n	<strong>2- Fedakarlık G&ouml;sterip Allah İ&ccedil;in Kendisini G&ouml;revine Adayabilmesi</strong></p>\n\n<p>\n	Bir anne, &ccedil;ocuğu i&ccedil;in b&uuml;y&uuml;k uğraşılar verip &ccedil;aba sarf eder. &Ccedil;ocuğunun rahat ve mutlu olabilmesi i&ccedil;in zamanından, uykusundan, eğlencelerinden ve bir&ccedil;ok şeyden el &ccedil;ekip fedak&acirc;rlık g&ouml;sterir. İmam Zeynelbidin&rsquo;in (a.s) buyurduğu gibi; &ccedil;ocuk annesiyle ahl&acirc;klı bir şekilde konuşmaya başladığı zaman, hi&ccedil;bir şey annenin &ccedil;ocuğu i&ccedil;in g&ouml;sterdiği fedak&acirc;rlıkla kıyaslanamaz. Bu nedenden dolayıdır ki buyuruyorlar: Annenin fedak&acirc;rlık ve gayretlerine karşılık m&uuml;k&acirc;fatını verip ona yardım edebilecek olan, yalnızca her şeye g&uuml;c&uuml; yeten Kadir-i Mutlak Allah&rsquo;tır.</p>\n\n<p>\n	İyi bir anne, &ouml;ncelikle &ccedil;ocuğunun fiziksel ve duygusal ihtiya&ccedil;larını karşılayacaktır. Bu, &ouml;zellikle g&uuml;nden g&uuml;ne değişmekte olan g&uuml;n&uuml;m&uuml;zde dikkate alınması gereken en &ouml;nemli husustur. Kadınların evdeki sorumlulukları, g&uuml;n&uuml;m&uuml;zde kendilerini aldatarak toplumda daha &ouml;nemli olduklarını d&uuml;ş&uuml;nd&uuml;kleri kariyer yapmalarından ve işyerlerindeki uğraşılarından &ccedil;ok daha fazla &ouml;nemlidir. Ev ve &ccedil;ocuk terbiyesi, kadın i&ccedil;in s&uuml;rekli en &ouml;nemli varlığını korumakta ve bir&ccedil;ok fedak&acirc;rlık gerektirmektedir. Aslında bunu fedak&acirc;rlık olarak bile ele almayıp, gelecekte semeresini alacağı bir yatırım olarak tanıtmak daha doğrudur.</p>\n\n<p>\n	<strong>3- Nezaket (Yumuşak Huylu Olmak)</strong></p>\n\n<p>\n	Yumuşaklık ve g&uuml;zel ahl&acirc;k İsl&acirc;m&rsquo;ın &ouml;nemle &uuml;zerinde durduğu iki &ouml;nemli &ouml;zelliktir. Bunların varlığı demek, imanın ve emanda olmanın belirtisidir. Peygamber-i Ekrem (s.a.a) Kur&rsquo;&acirc;n-ı Kerim&rsquo;de, yakınlarına yumuşak davrandığı i&ccedil;in methedilmekte ve hakkında ş&ouml;yle buyurulmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;tan bir rahmet dolayısı ile onlara yumuşak davrandın.Eğer kaba, katı y&uuml;rekli olsaydın onlar &ccedil;evrenden dağılıp giderlerdi...&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a> </strong></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) buyuruyor ki: <em>&ldquo;Kim yumuşak huyluluğa riayet edip, yerine getirirse emanda olmayı ve imanı garantilemiştir.&rdquo;</em></p>\n\n<p>\n	Kibar olmak, herkesten &ouml;te &ouml;zellikle bir anne i&ccedil;in gereklidir. Saldırıya maruz kalmaya m&uuml;sait yapıları olan &ccedil;ocuklar, aşırı şiddete maruz kalarak b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de strese sahip olup psikolojik anlamda yıkıma uğramış olabilirler. &Ccedil;ocuk yanlış bir şey yaptığında, anne doğru olanı &ccedil;ocuğuna, onu utandırıp k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;rmeden sakin bir şekilde g&ouml;sterebilmelidir. Yumuşak huyluluk, &ccedil;ocuğun beynine ve kalbine cazip gelecek ve &ccedil;ocukla anne arasındaki sevgiyi kuvvetlendirecektir. B&ouml;ylece &ccedil;ocuk annesiyle konuştuğunda incinmeyeceğini, nezaketle karşılanacağını bildiğinden, annesiyle rahat bir şekilde sohbet edip ona her şeyini a&ccedil;abilecektir. Ve bu, annenin &ccedil;ocuğunu bilmediği, g&ouml;remediği aile dışı ilişkilerin perde arkasındaki tehlikelerinden korumasını sağlayacaktır. Aile i&ccedil;i ilişkiler dışında &ccedil;evreyle de iletişim h&acirc;linde olup bu diyaloglara g&ouml;re şekillenen &ccedil;ocuğun gelişiminde bu en &ouml;nemli unsurdur, onu istenilen konuma getirmek i&ccedil;in.</p>\n\n<p>\n	<strong>4- Mutedil ( Orta h&acirc;lli ) Olmak</strong></p>\n\n<p>\n	İsl&acirc;m&rsquo;ın temel &ouml;ğretilerinden birisi, &ouml;l&ccedil;&uuml;y&uuml; taşırmayıp dengeli olmaktır. İsl&acirc;m hi&ccedil;bir şeyde aşırılıktan hoşlanmaz ve yanlılarına, gerek ibadette olsun, gerek giyimde, yemekte, akrabalık ilişkilerinde ve daha bir&ccedil;ok hayatın farklı alanlarında dengeyi korumayı tavsiye eder. Kur&rsquo;&acirc;n-ı Kerim&rsquo;de buyuruluyor ki: <strong>&ldquo;B&ouml;ylece biz sizi insanlara şahit (ve &ouml;rnek) olmanız i&ccedil;in orta (vasat) bir &uuml;mmet kıldık, Peygamberde &uuml;zerinizde şahit olsun...&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	İmam Ali (a.s) ise bu konuda ş&ouml;yle buyuruyor: <em>&ldquo;En iyi iş, dengeli olmaktır.&rdquo;</em></p>\n\n<p>\n	Bakara Suresi&rsquo;nin s&ouml;z konusu ayetinin tefsirinde All&acirc;me Tabataba&icirc; ş&ouml;yle buyuruyor: &ldquo;İsl&acirc;m&rsquo;ın altın nitelikli &ouml;ğ&uuml;tlerinden birisi, bir M&uuml;sl&uuml;man olarak ruhu kadar bedenini de g&uuml;&ccedil;lendirmesini dikkate alarak, ılımlı bir yolu tutmaya davet etmesidir. &Ccedil;&uuml;nk&uuml; insanoğlu sadece ruhtan teşkil olmadığı gibi, sadece bedenden de meydana gelmemiştir. O, her ikisinin de bir kombinasyonudur ve bu d&uuml;zene g&ouml;re elde tertip edilen yaşam onu feraha ulaştırıp, bu dengeyi koruyup g&uuml;&ccedil;lendirecektir.&rdquo;</p>\n\n<p>\n	T&uuml;m davranış bi&ccedil;imlerinde ılımlılık tavsiye edilmiştir. İsl&acirc;m c&ouml;mertlikten hoşlanır, fakat &ouml;vd&uuml;ğ&uuml; c&ouml;mertlik ne savurganlıktır, ne de pintilik olarak tasvir edilebilir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;de Lokman Hek&icirc;m&rsquo;in, oğluna olan tavsiyeleri de ılımlı olmanın her alanda yapılması gerektiğini ortaya koymaktadır: <strong>&ldquo;Y&uuml;r&uuml;y&uuml;ş&uuml;nde orta bir yolu tut, sesinden y&uuml;ksek perdeleri eksilt. &Ccedil;&uuml;nk&uuml; seslerin en &ccedil;irkini ger&ccedil;ektende eşek sesidir.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	Bir annenin de, hem bir M&uuml;sl&uuml;man olarak, hem de &ccedil;ocuklarına &ouml;rnek olacağı i&ccedil;in her a&ccedil;ıdan dengeli olması l&acirc;zımdır. &Ccedil;ocuğunu sevmesi gerekir ve kuşkusuz sevecektir de... Fakat bu sevgisi &ccedil;ocuğunu şımartacak şekilde, &uuml;st&uuml;ne titreme şeklinde bir aşırılıkta da olmamalıdır. Annenin &ccedil;ocuğuna olan sevgisi kendisine yakışır şekilde, &ccedil;ocuğun &uuml;z&uuml;lmesine ve sinirlenmesine sebep bile olsa, &ccedil;ocuk i&ccedil;in doğru olanların yapılmasını dengeleyici nitelikte olmalıdır.</p>\n\n<p>\n	Bazı ebeveynlerin &ccedil;ocuklarına olan sevgisi, &ccedil;ocuğu bile sıkboğaz edecek derecede aşırı bir bi&ccedil;imdedir. Onlar, &ccedil;ocuklarının istedikleri her şeyi alıp t&uuml;m taleplerine cevap vermekte, onlara istisnasız her h&acirc;l&uuml;k&acirc;rda yumuşak ve tatlılıkla davranmaktadırlar. Fakat bu davranış şekli, ger&ccedil;ek anlamda bir sevginin g&ouml;stergesi olmayıp daha ziyade &ccedil;ocuğu şımartmaktan ibarettir.</p>\n\n<p>\n	&Ccedil;ocuğun disiplini konusunda da bir orta yol sağlanmalı, &ccedil;ocukların yaptıklarıyla y&uuml;zleşmelerini sağlayacak bir istikrar kurulmalıdır. Fakat yapılan işlerde &ccedil;ocukların yaşı, olayın ciddiyeti gibi etkenler g&ouml;z ardı edilmemelidir. Bir defasında Resullah (s.a.a), fiziksel cezalandırma şeklinin &ccedil;ocuğun disipline edilmesinde bir yol olmadığını a&ccedil;ıklarken, ashaptan birine, &ldquo;Onu belli bir s&uuml;re dışarıda beklet (ya da odadan dışarı &ccedil;ıkarma) ve verilen zamanı uzatma.&rdquo; şeklinde buyurmuştur. Verilen cezanın sonucunda &ccedil;ocuk şiddetli bir tarzda zarar g&ouml;rmemeli, bu konuda mutedil olunmalıdır.</p>\n\n<p>\n	&Ccedil;ocukların birbirine benzemeyen farklı tabiatları vardır. Anneler &ccedil;ocuklarının birilerine benzemelerini, başkaları gibi olmalarını beklememelidirler. &Ccedil;ocuğun yeteneklerinin &uuml;st&uuml;ndeki beklentiler, &ccedil;ocukta aşağılanma duygusuna neden olacaktır. Aynı zamanda &ccedil;ocuğun da potansiyel bir g&uuml;c&uuml; vardır. Dolayısıyla annenin de, &ccedil;ocuğun var olan g&uuml;c&uuml;n&uuml; kullanarak, kendisini geliştirmesi i&ccedil;in, &ccedil;ocuğundan makul &ouml;l&ccedil;&uuml;lerde beklentileri olması gerekir.</p>\n\n<p>\n	Bir anne ılımlı ve makul olduğunda, &ccedil;ocuğu i&ccedil;in daha candan, samimi h&acirc;le gelecektir. &Ccedil;ocuğu annesiyle konuştuğunda, sorunlarını anlayabileceğini bilecektir. Bu anne, &ccedil;ocuk ilişkilerinde ve &ouml;zellikle &ccedil;ocuğun gelişiminde paha bi&ccedil;ilmez bir &ouml;zelliktir. Bunun aksine, &ccedil;ocuk annesinin makul olmayan beklentilerini g&ouml;rd&uuml;ğ&uuml;nde, annesinden uzaklaşacak ve ona karşı soğuk olacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Meryem 1&ndash;7</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Matem Toplantısı&rsquo;ndan bir alıntı.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Hucur&acirc;t, 13</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Z&uuml;mer, 33 &ndash; 34</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- &Acirc;l-i İmr&acirc;n, 159</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bakara, 143</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Lokm&acirc;n, 19</p>\n	</div>\n</div>','İyi Bir Annenin Özellikleri','','publish','closed','open','','iyi-bir-annenin-ozellikleri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3166',0,'post','',0),(3167,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	&nbsp;</p>\n\n<p>\n	İranlı bir bayan olarak bilinen Hacı Seyyide Nusret Begum Emin 1886&rsquo;da Isfahan&rsquo;da doğdu. Babası Hacı Seyyid Muhammed Ali Eminutuccar İsfahan&icirc;, kuvvetli inan&ccedil;ları olan takvalı ve c&ouml;mert bir adamdı. Kendisini hen&uuml;z daha 4 yaşındayken ablasıyla birlikte Kur&rsquo;&acirc;n &ouml;ğrenmesi i&ccedil;in okula yollayan annesi; asilzade, dindar ve yardımsever bir bayandı.</p>\n\n<p>\n	Gen&ccedil; kızların sadece Kur&rsquo;&acirc;n okumalarına izin verildiği ve okula s&uuml;rekli devam etmeleri yasaklandığı zamanlarda, o daha 4 yaşındayken annesi tarafından okula yollanıp, Kur&rsquo;&acirc;n&rsquo;ın il&acirc;h&icirc; kel&acirc;mıyla tanıştırılıyor.</p>\n\n<p>\n	11 yaşına kadar Arap&ccedil;a &ouml;ğrenmeye devam ediyor. &ldquo;Ben &ccedil;ok k&uuml;&ccedil;&uuml;kken, diğer &ccedil;ocuklarla oynayacak bir yaştayken, yalnız kalmayı ve d&uuml;ş&uuml;nmeyi tercih ettim; &ccedil;&uuml;nk&uuml; &ccedil;ok &ouml;nemli bir şeyi kaybetmiş gibi hissediyordum kendimi. Hatta normal sohbet ortamlarında bile din yolunu nasıl kat edebileceğimi d&uuml;ş&uuml;n&uuml;rd&uuml;m.&rdquo; diyor.</p>\n\n<p>\n	Emin Hanım, kuvvetli bir i&ccedil;tihat yetisine sahip olup hocaları olan Ayetullah Hacı Şeyh Abd&uuml;&rsquo;l-Kerim Hair&icirc; Yezd&icirc; (Kum İlmiye Havzası&rsquo;nın Kurucusu), Ayetullah Seyid Muhammed Kazim Şiraz&icirc;, Ayetullah İbrahim Huseyn&icirc; Şiraz&icirc; İstehbanat&icirc;, Hacı Şeyh Murteza Mezahir&icirc; Necef&icirc; İsfahan&icirc; zamanının b&uuml;y&uuml;k &acirc;limlerindendi.</p>\n\n<p>\n	15&rsquo;inde kuzeniyle evlendi; fakat bu evlilik derslerine devam etmesine engel oldu. Allah Teala&rsquo;nın bu mukarreb kulunu eğitmek i&ccedil;in ona verdiği imtihanlardan biri de, &ccedil;ocuklarını onun elinden almasıydı. &Ouml;yle ki sekiz &ccedil;ocuğu &ccedil;eşitli nedenlerden dolayı gen&ccedil; yaşlarda birer birer vefat etti, &ccedil;ocuklarından sadece bir tanesi hayatta kaldı. Bunların birisinde, hocası Ayetullah Necefabad&icirc; diyor ki: Ona, &ldquo;Ben daha yeni &ccedil;ocuğunuzu kaybettiğiniz i&ccedil;in size ders vermeye gelmeye utanıyorum.&rdquo; demiştim. O ise cevabında ş&ouml;yle demişti: &ldquo;Asıl ben Rabbimden utanıyorum ki &uuml;&ccedil; g&uuml;n oldu, h&acirc;l&acirc; bir şey okuyamadım. &Ccedil;ocuğa gelince; Allah, bir emanetti vermişti, geri aldı...&rdquo;</p>\n\n<p>\n	Amansız baskılar arasında hukuk, psikoloji, mistisizm, ilahiyat, Kur&rsquo;&acirc;n tefsiri, Arap dili ve edebiyatı i&ccedil;erikli farklı alanlar &uuml;zerinde yoğun &ccedil;aba sarf etti. Despot Pehlev&icirc; rejimi zamanında Emin Hanım evinde farklı din&icirc; ilimlere &ccedil;alıştı.</p>\n\n<p>\n	Bu d&ouml;nemdeki bayanların eğitimine y&ouml;nelik &ccedil;eşitli engellemelere rağmen, Emin Hanım &ouml;ğrenimine en y&uuml;ksek derecede devam etti. En sonunda kırk yaşındayken bilgisi ve mahareti, devrinin otoriteleri tarafından onaylandı ve kendisine i&ccedil;tihat derecesi verildi.</p>\n\n<p>\n	Bu zamandan hayatının son zamanlarına kadar hayatını değişik kitaplar yazmaya, dini &ouml;ğrenme ve &ouml;ğretme kurslarına ve insanların din&icirc; sorularını cevaplamaya vakfetti.</p>\n\n<p>\n	Yazdığı bazı kitaplar bunlardan ibarettir:</p>\n\n<p>\n	1- Kur&rsquo;&acirc;n-ı Kerim Tefsiri &ldquo;Mahzenu&rsquo;l-İrfan&rdquo;</p>\n\n<p>\n	2- 96 cilt olup Arap&ccedil;a bir eser olan &ldquo;Nafahatu&rsquo;r-Rahmaniyyeh&rdquo; (Rahman&icirc; Nefesler)</p>\n\n<p>\n	3- Evliyanın Allah&rsquo;a Doğru Batin&icirc; Yolculuğu</p>\n\n<p>\n	4- Yeniden Dirilme (Mead) ve İnsanın Son Yolculuğu</p>\n\n<p>\n	5- Saadet H&acirc;li ve Din Kardeşlerine Bazı Tavsiyeler</p>\n\n<p>\n	6- Hukuk kurallarını anlatan ve Arap&ccedil;a bir eser olan Erbain-i Haşimiyye &ldquo;Haşim&icirc;&rsquo;den Kırklar&rdquo;</p>\n\n<p>\n	7- Hukuk kurallarını anlatan ve Arap&ccedil;a bir diğer eseri olan &ldquo;Cami&uuml;&rsquo;ş-Şitat&rdquo; (Saadetlerin T&uuml;m&uuml;)</p>\n\n<p>\n	8- Bir&ccedil;ok &uuml;niversite ve bilim merkezlerinde ders kitabı olarak işlenen &ldquo;Ahl&acirc;k&rdquo;</p>\n\n<p>\n	9- İmam Ali bin Ebu Talib&rsquo;in (a.s) faziletleri hakkında yazmış olduğu &ldquo;Mahzenu&rsquo;l-Leali&rdquo; (M&uuml;cevherler Hazinesi)</p>\n\n<p>\n	Huccet&uuml;&rsquo;l-İslam Seyyide N&uuml;sret Begum Emin, 1965 yılında İsfahan&rsquo;da t&uuml;m &ouml;ğretmenlerin bayan olduğu ve se&ccedil;kin &ouml;ğrencilerin bulunduğu Hz. Fatıma (s.a) &Uuml;niversitesi&rsquo;nde ders vermeye başlıyor.</p>\n\n<p>\n	Sahasındaki harikulade ilmiyle kendisini d&uuml;nyaya, bir&ccedil;ok engele rağmen &ouml;ğrenimine devam eden, en y&uuml;ksek dereceye ulaşan ve yolun zeminini kendi yolundan y&uuml;r&uuml;yenler i&ccedil;in d&uuml;zenleyen birisi olarak ispat ediyor.</p>\n\n<p>\n	Bu esnada İsfahan İsl&acirc;m&icirc; Tebliğ Merkezi&rsquo;nin verdiği din&icirc; ve Kur&rsquo;&acirc;n&icirc; tefsir derslerini idare edip bir&ccedil;ok sene &ouml;ğretime devam ediyor. Huccet&uuml;&rsquo;l-İsl&acirc;m Emin Hanım, hayatının baharını ilim ve bilim peşinden koşan hanımları ve gen&ccedil; kızları yetiştirmek i&ccedil;in harcıyor.</p>\n\n<p>\n	97&rsquo;sindeyken 1983 yılında vefat ediyor. Bu dindar ve takva ehli İranlı hanım, doğduğu şehir olan İsfahan&rsquo;da defnediliyor.</p>\n\n<p>\n	Ayetullah Şeyh Muhammed Rıza Necef&icirc; buyuruyor ki: &ldquo;Benim a&ccedil;ımdan her y&ouml;n&uuml;yle Hz. Fatıma&rsquo;nın (s.a) takip&ccedil;isi olan bu bilgili ve asil hanıma, hadis, hukuk ve dua kitaplarından ders vermesi i&ccedil;in izin verdim. Bu m&uuml;&ccedil;tehide bayan İsfahan&rsquo;da, Fatıma &Uuml;niversitesi adında bir &uuml;niversiteye yerleşti. Fazilet sembol&uuml; olan bu hanım, yaşamındaki t&uuml;m imk&acirc;nlarını ve yeteneklerini dinin yayılması i&ccedil;in sarf etti.1983 senesinde vefat ettiği &ouml;ğrenildi. Hatırasını saygıyla yad ediyoruz.&rdquo;</p>\n\n<p>\n	&ldquo;Mahezanu&rsquo;l-İrfan F&icirc; Fıkhi&rsquo;l-Kur&rsquo;&acirc;n &ldquo; kitabı &ccedil;ok y&ouml;nl&uuml; bir tefsir olup, 15 ciltlik bir seriye sahiptir. İlk iki y&ouml;nl&uuml; Kur&rsquo;&acirc;n&icirc; tefsirlerin ardından (&uuml;&ccedil;&uuml;nc&uuml;s&uuml;n&uuml; de i&ccedil;eriyordu), Emin hanım &ccedil;ok fazla yaşamayacağını hissettiğinde, 30. sureyi tefsir etmeye başladı. Fakat &ouml;mr&uuml;n&uuml;n sonlarına doğru Kur&rsquo;&acirc;n&rsquo;ın harika bir tefsirini yapmaya başlamıştı. Başından sonuna kadar d&uuml;nyadaki tek bayan m&uuml;tercim ve m&uuml;fessirdir.</p>\n\n<p>\n	&nbsp;</p>','İlk Kadın Müçtehit Ve Kuran-I Kerim Mütercimi','','publish','closed','open','','ilk-kadin-muctehit-ve-kuran-i-kerim-mutercimi','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3167',0,'post','',0),(3168,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<div>\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Kaynaklar:</strong></p>\n\n	<p>\n		<strong>Kur&rsquo;an-i Kerim</strong></p>\n\n	<p>\n		<strong>İslam&rsquo;da Aile D&uuml;zeni/&Uuml;stat H&uuml;seyin Ensariyan (Bu kitap esas alınmıştır.)</strong></p>\n\n	<p>\n		<strong>Gurer&rsquo;ul Hikem </strong></p>\n\n	<p>\n		<strong>Mizan&rsquo;ul hikmet</strong></p>\n\n	<p>\n		<strong>Nehc&rsquo;ul Fesahat</strong></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<strong>Hazırlayan: </strong><strong>Seyyid Ali H&uuml;seyni Buhti</strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Konular:</strong></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<h3 align=\"left\">\n		1.Evlilik</h3>\n\n	<h3 align=\"left\">\n		2.Evliliğin İslami ve İlahi Şartları</h3>\n\n	<h3 align=\"left\">\n		3.Eş Se&ccedil;me Yolu</h3>\n\n	<h3 align=\"left\">\n		4.Evlilik Hususunda İslam&rsquo;ın &Ouml;zg&uuml;n Tasarımları</h3>\n\n	<h3 align=\"left\">\n		5.Kadın</h3>\n\n	<h3 align=\"left\">\n		6.Kadının Hicap ve İffeti</h3>\n\n	<h3 align=\"left\">\n		7.Eşler</h3>\n\n	<h3 align=\"left\">\n		8.Anne, Baba ve &ccedil;ocuklar</h3>\n\n	<h3 align=\"left\">\n		9.İslam&rsquo;da &Ccedil;ocuk Bakımı</h3>\n\n	<h3 align=\"left\">\n		10.Sıla-i Rahim</h3>\n\n	<h3 align=\"left\">\n		11.Aile&rsquo;de Sağlık</h3>\n\n	<h3 align=\"left\">\n		12.Aile ve toplumda Ahlak</h3>\n\n	<h3 align=\"left\">\n		13.Aile ve toplumda Takva</h3>\n\n	<h3 align=\"left\">\n		14.Mutluluk ve Mutsuzluk Nedenleri</h3>\n\n	<h3 align=\"left\">\n		15.Aile&rsquo;de Fazilet Tecellileri</h3>\n\n	<h3 align=\"left\">\n		16.Ev ve Aile&rsquo;nin Maddi Meseleleri</h3>\n\n	<h3 align=\"left\">\n		17.Ailede Manevi İlkeler</h3>\n\n	<h3 align=\"left\">\n		18.Aile Reisinin B&uuml;y&uuml;k Sorumluluğu</h3>\n\n	<h3 align=\"left\">\n		19.Boşanma</h3>\n\n	<h3 align=\"left\">\n		20.Vasiyet</h3>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<strong>1. Evlilik</strong></p>\n\n	<p>\n		Bu konuda Yenabi&rsquo;ul Hikmet, Mizan&rsquo;ul Hikmet, Nehc&rsquo;ul Fesaha, Gurer&rsquo;ul Hikem kitaplarındaki &ldquo;Evlilik&rdquo; konusuna m&uuml;racaat ediniz. Daha fazli bilgi edinmek i&ccedil;in, bunun yanı sıra, &ldquo;İslam&rsquo;da Aile D&uuml;zeni&rdquo; kitabının 1, 3, 7, 8, 9 ve 10. b&ouml;l&uuml;mleri ile Al-i İmran, 39; Nahl, 72; Rum, 32 ve Furkan, 74. ayetlere bakınız.</p>\n\n	<p>\n		<strong>1- Varlık Aleminde Evlilik Normu</strong></p>\n\n	<p>\n		&nbsp;<strong>&ldquo;İbret alasınız diye her şeyi &ccedil;ift yaratmışızdır.&rdquo;</strong></p>\n\n	<p>\n		<strong>2- İnsan ve Evlilik</strong></p>\n\n	<p>\n		<strong>&ldquo;İnsanı sudan yaratarak, ona soy sop veren o&rsquo;dur. Rabbin her şeye kadirdir&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;İ&ccedil;inizden, kendileriyle huzura kavuşacağınız eşler yaratıp; aranızda muhabbet ve rahmet var etmesi, o&rsquo;nun varlığının belgelerindendir. Bunlarda, d&uuml;ş&uuml;nen topluluk i&ccedil;in dersler vardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>3-Evliliğin Değer ve &Ouml;nemi</strong></p>\n\n	<ol>\n		<li>\n			<em>&nbsp;&ldquo;G&ouml;k kapıları d&ouml;rt zamanda a&ccedil;ılır: Yağmur yağarken, &ccedil;ocuk babasının y&uuml;z&uuml;ne bakarken, Kabe kapısı a&ccedil;ılırken ve nikah anında.&rdquo; </em></li>\n		<li>\n			<em>&nbsp;&ldquo;Her kim evlenirse ş&uuml;phesiz kendisine saadetin yarısı verilmiş olur.&rdquo;</em></li>\n		<li>\n			<em>&nbsp;&ldquo;Her kim gen&ccedil;liliğin ilk yıllarında evlenirse şeytan ş&ouml;yle feryat eder: &ldquo;Eyvahlar olsun! Eyvahlar olsun! Bu gen&ccedil; dininin &uuml;&ccedil;te ikisini benden korudu.&rdquo; O halde kul dininin diğer &uuml;&ccedil;te biri hakkında da Allah&rsquo;tan sakınmalıdır.&rdquo;</em></li>\n		<li>\n			Resulullah (s.a.a):<em> &ldquo;Aziz ve celil olan Allah nezdinde evlilikten daha sevimli ve değerli bir bina inşa edilmemiştir.&rdquo;</em></li>\n		<li>\n			Resulullah (s.a.a): <em>&ldquo;Kul evlendiği zaman dininin yarısını kemale erdirmiş olur. Dininin diğer yarısını korumak i&ccedil;in de Allah&rsquo;tan korkmalıdır.&rdquo;</em></li>\n		<li>\n			Resulullah (s.a.a): <em>&ldquo;Uyuyan evli kimse Allah nezdinde, oru&ccedil; tutup gece ibadetle sabahlayan bekardan daha &uuml;st&uuml;nd&uuml;r.&rdquo;</em></li>\n		<li>\n			İmam Sadık (a.s): <em>&ldquo;Evli insanın kıldığı iki rekat namaz, bekar insanın kıldığı yetmiş rekat namazdan daha hayırlıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>4- Evliliğe Teşvik</strong></p>\n\n	<p>\n		<strong>&nbsp;&ldquo;İ&ccedil;inizdeki bekarları, k&ouml;lelerinizden ve cariyelerinizden iyi olanları evlendirin.eğer yoksul iseler, Allah onları l&uuml;tf&uuml; ile zenginleştirir. Allah l&uuml;tf&uuml; bol olandır, bilendir.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"8\">\n			Resulullah (s.a.a):<em> &ldquo;Her kim Allah ile tertemiz bir şekilde g&ouml;r&uuml;şmek istiyorsa, eşiyle (evli bir halde) birlikte m&uuml;lakat etmelidir.&rdquo;</em></li>\n		<li value=\"9\">\n			Resulullah (s.a.a):<em> &ldquo;Evlilik benim s&uuml;nnetimdir. O halde her kim s&uuml;nnetimden y&uuml;z &ccedil;evirirse benden değildir.&rdquo;</em></li>\n		<li value=\"10\">\n			Resulullah (s.a.a): <em>&ldquo;Evlenin, zira evlenmek rızkınızı artırır.&rdquo;</em></li>\n		<li value=\"11\">\n			Resulullah (s.a.a):<em> &ldquo;Bekarlarınızı evlendirin, zira bu işle Allah onların ahlakını g&uuml;zelleştirir, rızıklarını artırır ve m&uuml;r&uuml;vvetlerini &ccedil;oğaltır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>5-Bekarlar</strong></p>\n\n	<ol>\n		<li value=\"12\">\n			Resulullah (s.a.a): <em>&ldquo;&Ouml;l&uuml;lerinizin en k&ouml;t&uuml;s&uuml; bekarlardır.&rdquo;</em></li>\n		<li value=\"13\">\n			Resulullah (s.a.a): <em>&ldquo;En k&ouml;t&uuml;leriniz, bekarlarınızdır. Evli insanın iki rekat namazı, evli olmayan insanın kıldığı yetmiş rekat namazdan daha hayırlıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>6-Evlilik İ&ccedil;in Aracı Olmak</strong></p>\n\n	<ol>\n		<li value=\"14\">\n			İmam Sadık (a.s): <em>&ldquo;Kim bir bekarı evlendirirse Allah&rsquo;ın kıyamet g&uuml;n&uuml; kendisine l&uuml;tuf ve rahmet g&ouml;z&uuml;yle bakacağı kimselerden olur.&rdquo;</em></li>\n		<li value=\"15\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;En b&uuml;y&uuml;k su&ccedil; M&uuml;sl&uuml;man kimsenin malına saldırıda bulunmaktır. En &uuml;st&uuml;n aracı ise Allah bir araya getirinceye kadar iki insanın evliliği hususunda aracılık eden kimsedir.&rdquo;</em></li>\n		<li value=\"16\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kim m&uuml;minleri evlendirmek hususunda Allah onları bir araya getirinceye kadar &ccedil;alışırsa, Allah onu bin hur&rsquo;ul ayn ile evlendirir. Bu yolda attığı her adım veya konuştuğu her s&ouml;z sebebiyle kendisine bir yıllık amelin sevabını verir.&rdquo;</em></li>\n		<li value=\"17\">\n			İmam Sadık (a.s) : <em>&ldquo;Allah kıyamet g&uuml;n&uuml; d&ouml;rt kimseye bakar: Geri getirilen malı kabul eden kimseye, bir kalpten h&uuml;zn&uuml; giderene, bir k&ouml;leyi azat edene ve bir bekarı evlendirene.&rdquo; </em></li>\n		<li value=\"18\">\n			İmam Kazım (a.s): <em>&ldquo;&Uuml;&ccedil; kimse, Allah&rsquo;ın Arş&rsquo;ının g&ouml;lgesinden başka hi&ccedil; bir g&ouml;lgenin olmadığı g&uuml;nde, Arş&rsquo;ın g&ouml;lgesi altında olur: M&uuml;sl&uuml;man kardeşini evlendiren, ona hizmet eden ve sırrını &ouml;rten kimse.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>7-Kızları &Ccedil;abuk Evlendirmeye Teşvik</strong></p>\n\n	<ol>\n		<li value=\"19\">\n			İmam Rıza (a.s):<em> &ldquo;Cebrail, Peygamber&rsquo;e (s.a.a) nazil oldu ve ş&ouml;yle buyurdu: &ldquo;Ey Muhammed! Rabbin sana selam g&ouml;nderdi ve ş&ouml;yle buyurdu: &ldquo;Bakire kızlar, ağa&ccedil; &uuml;zerindeki meyveler gibidirler. Meyve yetişince, onu toplamaktan başka bir ila&ccedil; yoktur. Aksi takdirde g&uuml;neş ve r&uuml;zgar sebebiyle bozulurlar. Bakire kızlar da ergenlik &ccedil;ağına erince onlara kocadan (evlendirmekten) başka ila&ccedil; yoktur. Aksi takdirde, sapıklık ve fesattan g&uuml;vende olamazlar.&rdquo; Daha sonra Allah Resul&uuml; (s.a.a) minbere &ccedil;ıktı, insanları topladı, aziz ve celil olan Allah&rsquo;ın emrettiği şeyi onlara bildirdi.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>8- Evlilikte Kadının Dindar Olmasına &Ouml;nem Vermek</strong></h1>\n\n	<ol>\n		<li value=\"20\">\n			Resulullah (s.a.a): &ldquo;<em>Her kim bir kadınla g&uuml;zelliği sebebiyle evlenirse onda istediğini bulamaz. Her kim bir kadınla malı i&ccedil;in evlenirse, Allah onu o mala havale eder. O halde dindar kadınlarla evlenin.&rdquo;</em></li>\n		<li value=\"21\">\n			Resulullah (s.a.a): <em>&ldquo;Kadının y&uuml;z g&uuml;zelliğini, din g&uuml;zelliğine tercih etmemek gerekir.&rdquo;</em></li>\n		<li value=\"22\">\n			Resulullah (s.a.a): <em>&ldquo;Birisi sizden kız istemeye gelir de onun dindarlık ve emanet&ccedil;iliğini beğenirseniz ona kız verin. Eğer b&ouml;yle yapmazsanız yery&uuml;z&uuml;nde bir &ccedil;ok fesat v&uuml;cuda gelir.&rdquo;</em></li>\n		<li value=\"23\">\n			İmam Hasan (a.s), kendisiyle kızının evliliği hususunda meşveret eden birine :<em> &ldquo;Kızını takvalıРbiriyle evlendir. Zira eğer kızını severse, onu y&uuml;ce tutar. Eğer sevmezse ona zulmetmez.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>9- Mehiri Fazla Tutmayı Kınamak</strong></h1>\n\n	<ol>\n		<li value=\"24\">\n			Resulullah (s.a.a):<em> &ldquo;En hayırlı mehir en hafif olanıdır.&rdquo;</em></li>\n		<li value=\"25\">\n			İmam Sadık (a.s):<em> &ldquo;Kadının uğursuzluğu mehirinin &ccedil;ok oluşu ve eşine itaatsizliğidir.&rdquo;</em></li>\n		<li value=\"26\">\n			Allah Resulu : <em>&ldquo;&Uuml;mmetimin kadınlarının en &uuml;st&uuml;n&uuml;, y&uuml;zleri en g&uuml;zel, mehriyeleri ise en az alanlarıdır.&rdquo;</em></li>\n		<li value=\"27\">\n			M&uuml;minlerin Emiri Ali (a.s) da :<em>&ldquo;Mehriyeleri fazla tutmayın; ş&uuml;phesiz bu d&uuml;şmanlığa sebep olur. </em></li>\n		<li value=\"28\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Kadınların mehriyesini fazla tutmayın. Zira m&uuml;nezzeh olan Allah sevgi ve muhabbeti kalplere yerleştirmektedir. Para, sevgi ve muhabbet doğurmaz.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		<strong>10-Eş Se&ccedil;imine &Ouml;nem Vermek</strong></p>\n\n	<ol>\n		<li value=\"29\">\n			Resulullah (s.a.a): <em>&ldquo;İyi ve salih bir aileyle evlilik yapın. Zira kanın etkisi vardır.&rdquo;</em></li>\n		<li value=\"30\">\n			Resulullah (s.a.a):<em> &ldquo;Nutfeniz i&ccedil;in iyi bir yer se&ccedil;in. Zira kadınlar, erkek ve kız kardeşlerine benzer &ccedil;ocuklar doğururlar.&rdquo;</em></li>\n		<li value=\"31\">\n			Resulullah (s.a.a): <em>&ldquo;Hezra ed-Demen&rsquo;den sakının.&rdquo;Kendisine, &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Hezra ed-Demen ne demektir?&rdquo; diye sorduklarında ise ş&ouml;yle buyurdu: &ldquo;K&ouml;t&uuml; bir ailede b&uuml;y&uuml;yen g&uuml;zel y&uuml;zl&uuml; kadın.&rdquo;</em></li>\n		<li value=\"32\">\n			Resulullah (s.a.a):<em> &ldquo;Ahmak kadınla evlenmekten sakının, zira onunla oturmak insanı zayi eder ve &ccedil;ocuğu sırtlan sıfatlı olur.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>11-D&uuml;ğ&uuml;n Davetini Kabul Etmenin Adabı</strong></h1>\n\n	<ol>\n		<li value=\"33\">\n			Resulullah (s.a.a): <em>&ldquo;D&uuml;ğ&uuml;n merasimine davet edildiğinizde ağır davranın. Zira bu merasim insana d&uuml;nyayı hatırlatmaktadır. Ama bir cenazeyi teşyi etmeye davet edildiğinizde acele davranın. Zira bu merasim insana ahireti hatırlatır.&rdquo;</em></li>\n		<li value=\"34\">\n			Resulullah (s.a.a):<em> &ldquo;Sizden birisi d&uuml;ğ&uuml;n yemeğine davet edildiğinde kabul etsin.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>12-Evliliği İlan Etmeye Teşvik</strong></h1>\n\n	<ol>\n		<li value=\"35\">\n			Resulullah (s.a.a):<em> &ldquo;Bu evlilikleri a&ccedil;ık&ccedil;a yapın ve onları camilerde d&uuml;zenleyin.&rdquo;</em></li>\n		<li value=\"36\">\n			Resulullah (s.a.a):<em> &ldquo;Evlilik merasimini a&ccedil;ık&ccedil;a, kız istemeyi ise gizlice yapın.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<strong>2.Evliliğin İslami ve İlahi Şartları</strong></p>\n\n	<p>\n		<em>Daha fazla bilgi i&ccedil;in bu kitabın 8. B&ouml;l&uuml;m&rsquo;&uuml;ne m&uuml;racaat ediniz.</em></p>\n\n	<p>\n		<strong>1-Din ve Dindarlık</strong></p>\n\n	<ol>\n		<li value=\"37\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s) : <em>&ldquo;M&uuml;minin adet ve huyu, d&uuml;nyaya rağbetsizliği; himmeti, diyaneti; izzeti, kanaati; ciddiyeti ise ahiret i&ccedil;in &ccedil;alışmasıdır. Ş&uuml;phesiz, iyilikleri &ccedil;oktur, dereceleri y&uuml;cedir. &Ouml;zg&uuml;rl&uuml;k ve kurtuluşu i&ccedil;in yarışmaktadır.&rdquo;</em></li>\n		<li value=\"38\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;M&uuml;min s&uuml;rekli zikreder, &ccedil;ok d&uuml;ş&uuml;n&uuml;r, nimetlere karşı ş&uuml;kreder ve belalarda sabırlı olur.&rdquo;</em></li>\n		<li value=\"39\">\n			İmam Sadık (a.s) : <em>&ldquo;M&uuml;min, kazandığı temiz, ahlakı g&uuml;zel, batını doğru, malının fazlalığını infak eden ve fazla konuşmaktan sakınan kimsedir.&rdquo;</em></li>\n		<li value=\"40\">\n			İmam Sadık&rsquo;ın (a.s): <em>&ldquo;M&uuml;minin saygınlığı, Ka&rsquo;be&rsquo;nin saygınlığından daha b&uuml;y&uuml;kt&uuml;r.&rdquo;</em></li>\n		<li value=\"41\">\n			Beşinci İmam (a.s): <em>&ldquo;Erkeğin ailesini ve &ccedil;ocuklarını tanıdığı gibi m&uuml;min de g&ouml;kte (melekler tarafından) tanınmaktadır. Ş&uuml;phesiz m&uuml;min, aziz ve celil olan Allah nezdinde mukarreb melekten daha y&uuml;cedir.&rdquo;</em></li>\n		<li value=\"42\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz &ouml;vg&uuml;s&uuml; y&uuml;ce olan Allah ş&ouml;yle buyurmaktadır: &ldquo;İzzetim ve celalime yemin olsun ki yaratıklarım arasında m&uuml;min kulumdan daha sevimli bir varlık yaratmadım.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		2- Denk Olmak</p>\n\n	<p>\n		<strong>&nbsp;&ldquo;Temiz kadınlar, temiz erkekler i&ccedil;indir.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;O halde temiz kadınlarla evleniniz.&rdquo;</strong></p>\n\n	<p>\n		&ldquo;<strong>Allah&rsquo;a şirk koşan kadınlarla onlar imana gelinceye kadar evlenmeyin. İman eden bir cariye, hoşunuza gitse de m&uuml;şrik bir kadından daha iyidir. İman edinceye kadar puta tapan erkeklerle m&uuml;min kadınları da evlendirmeyin. İman eden bir k&ouml;le, hoşunuza gitmiş olsa da, m&uuml;şrik bir erkekten daha iyidir. İşte onlar ateşe &ccedil;ağırırlar, Allah ise izniyle cennete ve mağfirete &ccedil;ağırır ve insanlara ibret alsınlar diye ayetlerini a&ccedil;ıklar.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"43\">\n			İmam Sadık (a.s) : <em>&ldquo;Eşitlik, iffetli olmak ve de yanında kolayca yaşamaktır.&rdquo;</em></li>\n		<li value=\"44\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Dininden ve emanete riayet edişinden razı olduğunuz biri size gelir de size g&ouml;r&uuml;c&uuml;l&uuml;ğe gelirse onu evlendiriniz. Eğer bunu yapmazsanız, yery&uuml;z&uuml;nde b&uuml;y&uuml;k bir fitne ve fesat ortaya &ccedil;ıkar.&rdquo;</em></li>\n		<li value=\"45\">\n			Allah Resul&uuml;: <em>&ldquo;Ahlakını ve dinini beğendiğiniz biri size g&ouml;r&uuml;c&uuml;l&uuml;ğe gelirse, onu evlendiriniz. Eğer bunu yapmazsanız yery&uuml;z&uuml;nde b&uuml;y&uuml;k bir fitne ve fesat doğar.&rdquo;</em></li>\n		<li value=\"46\">\n			Allah Resul&uuml; : <em>&ldquo;Denkleri evlendiriniz, onlarla evleniniz, onları (salih &ccedil;ocuklar d&uuml;nyaya getirsinler diye) nutfeniz i&ccedil;in se&ccedil;iniz.&rdquo;</em></li>\n		<li value=\"47\">\n			İmam Bakır (a.s) : <em>&ldquo;M&uuml;min bir gen&ccedil;, m&uuml;min kardeşinin kızını istemeye gelir de, &ldquo;Beni evlendir&rdquo; derse, kardeşi buna karşılık, &ldquo;Ben b&ouml;yle yapmam, ş&uuml;phesiz ben senden daha zenginim&rdquo; derse, bu en şiddetli musibettir.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		3- Birka&ccedil; Gruba Kız Vermeyiniz</p>\n\n	<ol>\n		<li value=\"48\">\n			Peygamber (s.a.a) : <em>&ldquo;Kim kızını bir fasıkla evlendirirse, her g&uuml;n ona bin lanet iner.&rdquo;</em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</li>\n		<li value=\"49\">\n			İmam Musa b. Kazım (a.s) :<em>&ldquo;Eğer k&ouml;t&uuml; ahlak sahibi ise ona verme.&rdquo;</em></li>\n		<li value=\"50\">\n			Peygamber (s.a.a): <em>&ldquo;Kim Allah şarabı benim dilimle haram kıldıktan sonra onu i&ccedil;erse, g&ouml;r&uuml;c&uuml;l&uuml;ğe geldiğinde ona kız vermeyiniz. Zira o bu evliliğe layık değildir.&rdquo;</em></li>\n		<li value=\"51\">\n			Sekizinci İmam Hz. Rıza (a.s): <em>&ldquo;Şarap i&ccedil;en kimseye kız vermekten sakın. Zira kızını onunla evlendirmek, onu zinaya zorlamak gibidir.&rdquo;</em></li>\n		<li value=\"52\">\n			Altıncı İmam (a.s): <em>&ldquo;Haramın etkileri, nesilde de ortaya &ccedil;ıkar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4- Şu Kadınlarla Evlenmeyiniz</p>\n\n	<ol>\n		<li value=\"53\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ahmak kadınla evlenmekten sakının. Ş&uuml;phesiz onunla arkadaşlık, &ouml;mr&uuml; zayi eder, &ccedil;ocuğu ise zalim olur.&rdquo;</em></li>\n		<li value=\"54\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;&Ccedil;&ouml;pl&uuml;kte yetişen &ccedil;i&ccedil;ekten sakınınız.&rdquo;</em> Kendisine ş&ouml;yle soruldu: &ldquo;&Ccedil;&ouml;pl&uuml;kte yetişen &ccedil;i&ccedil;ek nedir?&rdquo; <em>Peygamber (s.a.a) ş&ouml;yle buyurdu</em>: <em>&ldquo;K&ouml;t&uuml; ve aşağılık bir ailede yetişen g&uuml;zel kadındır.&rdquo;</em></li>\n		<li value=\"55\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Allah&rsquo;ım! Ş&uuml;phesiz ben, bana itaat edeceğine emreden &ccedil;ocuktan, fayda vermeden zayi olacak maldan, beni (cahillik, ahmaklık ve k&ouml;t&uuml; ahlakı sebebiyle) vaktinden &ouml;nce yaşlandıran kadından, hilekar arkadaştan sana&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; sığınırım.&rdquo;</em></li>\n		<li value=\"56\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadınlarınızın en k&ouml;t&uuml;s&uuml;; kısır olanlar, temizliğe riayet etmeyenler, inat&ccedil;ılar, isyancılar, akraba nezdinde d&uuml;ş&uuml;k, kendi g&ouml;r&uuml;ş&uuml;nde aziz, kocasına itaat etmeyen ve diğerlerine teslim olanlardır.&rdquo;</em></li>\n		<li value=\"57\">\n			Peygamber (s.a.a): <em>&ldquo;Uğursuzluk &uuml;&ccedil; şeydedir: &ldquo;Binekte, kadında ve evde. Kadının uğursuz olanı, mehriyesi fazla, doğurması ise zor olandır. Bineğin k&ouml;t&uuml;s&uuml; ise, hastalığı &ccedil;ok olan ve huysuz olandır. Evin k&ouml;t&uuml;s&uuml; ise dar olanı ve komşusu pis olandır.&rdquo;</em></li>\n		<li value=\"58\">\n			Peygamber : <em>&ldquo;En k&ouml;t&uuml; şey, k&ouml;t&uuml; kadındır.&rdquo;</em></li>\n		<li value=\"59\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;Eşlerin en k&ouml;t&uuml;s&uuml;, uyumsuz olan eştir.&rdquo;</em></li>\n		<li value=\"60\">\n			Allah Resul&uuml; (s.a.a) ise : <em>&ldquo;Size kadınlarınızın en k&ouml;t&uuml;s&uuml;n&uuml; haber vermeyeyim mi? Ş&uuml;phesiz onlar ehlinde zelil olan, eşine karşı &uuml;st&uuml;nl&uuml;k satan, kısır olan ve kin taşıyan kadındır ki hi&ccedil;bir &ccedil;irkin işten el &ccedil;ekmez, eşi olmadığında s&uuml;slenir, eşinin yanında ise s&uuml;slenmez, eşine itaat etmez, emirlerini dinlemez, halvet ettiğinde eşinin isteklerine tabi olmaz, eşinin &ouml;zr&uuml;n&uuml; kabul etmez ve hatalarını bağışlamaz.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>3.Eş Se&ccedil;me Yolu</strong></p>\n\n	<p>\n		Konu ile ilgili fazla bilgiyi, 9. b&ouml;l&uuml;m&rsquo;de okuyabilirsiniz.</p>\n\n	<ol>\n		<li value=\"61\">\n			Allah Resul&uuml; : <em>&ldquo;Kadını mal ve g&uuml;zelliği i&ccedil;in se&ccedil;meyiniz . Zira malı insanın taşkınlığına, cemali ve g&uuml;zelliği ise helaka sebep olur. Evlilik hususunda kadının din ve imanını g&ouml;z &ouml;n&uuml;nde bulundurunuz.&rdquo;</em></li>\n		<li value=\"62\">\n			İmam Sadık (a.s) : <em>&ldquo;M&uuml;min i&ccedil;in en galip d&uuml;şman, k&ouml;t&uuml; eştir.&rdquo;</em></li>\n		<li value=\"63\">\n			Peygamber (s.a.a) (bir kadınla evlenen Muğire b. Şube&rsquo;ye): <em>&ldquo;Eğer &ouml;nceden onu g&ouml;rm&uuml;ş olsaydın, aranızdaki uyum ve uzlaşma daha &ccedil;ok olurdu.&rdquo;</em></li>\n		<li value=\"64\">\n			(Hasan Sırr&icirc; ş&ouml;yle diyor: &ldquo;İmam Sadık&rsquo;a (a.s) ş&ouml;yle arz ettim: &ldquo;Erkek i&ccedil;in evlenmeden &ouml;nce kadının bedenine, arkasına ve y&uuml;z&uuml;ne bakması caiz midir? &rdquo; İmam ş&ouml;yle buyurdu): <em>&ldquo;Evet sakıncası yoktur. Kadını &ouml;nden veya arkasından g&ouml;rebilir.&rdquo;</em></li>\n		<li value=\"65\">\n			Bir şahıs altıncı İmam&rsquo;a ş&ouml;yle buyurdu: &ldquo;Erkeğin evlenmek istediği kadının sa&ccedil;larına ve g&uuml;zelliklerine bakması caiz midir?&rdquo; İmam ş&ouml;yle buyurdu: <em>&ldquo;Lezzet alma kastı olmadık&ccedil;a bunun sakıncası yoktur.</em>&rdquo;</li>\n		<li value=\"66\">\n			Resulullah (s.a.a) (bir kadını isteyen sahabisine): <em>&ldquo;Y&uuml;z&uuml;ne ve ellerine bak.&rdquo;</em></li>\n		<li value=\"67\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sizden biri bir kadınla evlenmek istediğinde, (kendisini g&ouml;remediği takdirde) y&uuml;z&uuml; hakkında araştırmada bulunduğu gibi sa&ccedil;ı hakkında da araştırmada bulunsun. Zira ş&uuml;phesiz sa&ccedil; iki g&uuml;zellikten biridir.&rdquo;</em></li>\n		<li value=\"68\">\n			M&uuml;minlerin Emiri : <em>&ldquo;Kadınlarınızın en hayırlısı beş &ccedil;eşittir.&rdquo;</em> Kendisine: &ldquo;Onlar kimlerdir?&rdquo; diye sorulunca ş&ouml;yle buyurdular: <em>&ldquo;Kolaylaştırıcı huyu olan, yumuşak huylu, uyumlu olan, eşi sinirlendiğinde onu hoşnut etmedik&ccedil;e uyumayan ve kocasının gıyabında haysiyetini koruyan kadındır. Bu kadın Hak i&ccedil;in amel edenlerdendir ve Rabbinin l&uuml;tf&uuml;nden &uuml;mitsiz olmaz.&rdquo;</em></li>\n		<li value=\"69\">\n			İmam Bakır (a.s) : &ldquo;Bir şahıs Allah Resul&uuml;ne (s.a.a) gelerek evlilik meselesi hakkında kendisi ile istişarede bulundu. Bunun &uuml;zerine Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Evet, evlen; ama dindar bir kadınla evlen ki Allah sana hayır versin. Layık bir kadın kendisine ulaşılması m&uuml;mk&uuml;n olmayan a&rsquo;sem bir karga gibidir.&rdquo; </em>Kendisine, &ldquo;a&rsquo;sem karga nedir? &rdquo; diye sorulunca ş&ouml;yle buyurdular: <em>&ldquo;Bir ayağı beyaz olan kargadır.&rdquo;</em></li>\n		<li value=\"70\">\n			(İbrahim Kerhi ş&ouml;yle diyor: &ldquo;İmam Sadık&rsquo;a (a.s) ş&ouml;yle arz ettim: &ldquo;Eşim vefat etti. O &ccedil;ok uyumlu bir kadındı. Şimdi yeniden evlenmek istiyorum.&rdquo;) İmam Sadık (a.s): <em>&ldquo;Kendini nereye bıraktığına, malına kimi ortak kıldığına, dininden, sırrından ve emanetinden kimi haberdar ettiğine dikkat et. Eğer evlenmek zorunda isen hayırla anılan ve g&uuml;zel ahlaklı bir bakire bul.&rdquo;</em></li>\n		<li value=\"71\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz M&uuml;sl&uuml;man&rsquo;ın durumunu d&uuml;zelten ilahi takdirlerden biri de eşi kendisine baktığında sevinen gıyabında haysiyetini koruyan, huzurunda da emrine itaat eden kadındır.&rdquo;</em></li>\n		<li value=\"72\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Uuml;mmetimin kadınlarından en &uuml;st&uuml;n&uuml; y&uuml;z a&ccedil;ısından en g&uuml;zel ve mehriyesi en az olandır.&rdquo;</em></li>\n		<li value=\"73\">\n			(M&uuml;minlerin Emirinden naklen) Allah Resul&uuml; (s.a.a): <em>&ldquo;Bana kadınlar i&ccedil;in hangi şeyin daha hayırlı olduğunu s&ouml;yleyin.&rdquo;</em> Fatıma (a.s) ş&ouml;yle cevap verdi: <em>&ldquo;Hi&ccedil;bir erkeği g&ouml;rmemesi ve hi&ccedil;bir erkeğin de onu g&ouml;rmemesidir.&rdquo; </em>Peygamber (s.a.a) bu cevabtan hoşlanarak ve ş&ouml;yle buyurdu: <em>&ldquo;Ş&uuml;phesiz Fatıma benden bir par&ccedil;adır.&rdquo;</em></li>\n		<li value=\"74\">\n			İmam Sadık (a.s) : <em>&ldquo;Kadınlarınızın en hayırlısı; kendisinde ihsanda bulunulduğunda ş&uuml;kreden ve esirgendiğinde ise razı olandır.&rdquo;</em></li>\n		<li value=\"75\">\n			Altıncı İmam (a.s): <em>&ldquo;Kadınlarınızın en hayırlısı g&uuml;zel kokan, g&uuml;zel pişiren, yerli yerinde harcayan, yerli yerinde esirgeyendir. B&ouml;yle bir kadın Hakk&rsquo;ın iş&ccedil;ilerinden biridir ve Hakk&rsquo;ın iş&ccedil;isi ise &uuml;mitsiz olmaz ve pişmanlık duymaz.&rdquo;</em></li>\n		<li value=\"76\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadınların bereket a&ccedil;ısından en &uuml;st&uuml;n&uuml; ge&ccedil;im a&ccedil;ısından en az olanıdır.&rdquo;</em></li>\n		<li value=\"77\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Kadınların en hayırlı hasletleri erkeklerin en k&ouml;t&uuml; hasletleridir: Kibir, korkaklık, cimrilik. Eğer kadın kibir ehli olursa eşinden başkasına teslim olmaz. Eğer cimri olursa, kendisinin ve eşinin malını korur. Eğer korkak olursa, her t&uuml;rl&uuml; olay karşısında korkar, kendisini korumaya &ccedil;alışır ve neticede de başkalarının tuzağına d&uuml;şmez.&rdquo;</em></li>\n		<li value=\"78\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Bakire kızlarla evleniniz; ş&uuml;phesiz bakirelerin ağzı daha tatlı, rahimleri daha toplu, &ouml;ğrenmeleri daha hızlı ve sevgileri daha kalıcıdır.&rdquo;</em></li>\n		<li value=\"79\">\n			İmam Sadık (a.s) : <em>&ldquo;Kadınlarınızın en hayırlısı eşiyle halvet ettiğinde onun i&ccedil;in s&uuml;slenen ve haya perdesini kenara itendir. Giyindiği zaman da haya &ouml;rt&uuml;s&uuml;n&uuml; giyinendir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<strong>4. İslam&rsquo;ın &Ouml;zg&uuml;n Tasarımları</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;im kitabın 10. B&ouml;l&uuml;m&rsquo;&uuml;ne m&uuml;racaat ediniz.</p>\n\n	<p>\n		1- Evlilik İ&ccedil;in Konuşmak</p>\n\n	<ol>\n		<li value=\"80\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;M&uuml;sl&uuml;man bir kimseye hile yapan bizden değildir.&rdquo;</em></li>\n		<li value=\"81\">\n			M&uuml;minlerin Emiri (a.s): <em>&ldquo;Sana g&uuml;venen kimseye hile yapmak k&uuml;f&uuml;rd&uuml;r.&rdquo;</em></li>\n		<li value=\"82\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Kim hile yaparsa, hilesi kendisini sarar.&rdquo;</em></li>\n		<li value=\"83\">\n			Hz. Ali (-a.s- Nehc&rsquo;ul Belağa 193. Hutbede takva ehlinin &ouml;zelliklerini beyan ederken) : <em>&ldquo;Takva ehlinin insanlara yaklaşımı, hile ve aldatma &uuml;zere değildir.&rdquo;</em></li>\n		<li value=\"84\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Hile, aldatma ve ihanet ehli ateştedir.&rdquo;</em></li>\n		<li value=\"85\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;M&uuml;sl&uuml;man olan kimse hile yapmaz ve aldatmaz. Ş&uuml;phesiz ben Cebrail&rsquo;den ş&ouml;yle buyurduğunu işittim: Hile ve aldatma ateştedir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		2- Mehriye &Ouml;demek</p>\n\n	<p>\n		<em>&ldquo;Kim mehriye hususunda kadına zulmederse, Allah katında zinakar sayılır. Nitekim aziz ve celil olan Allah kıyamet g&uuml;n&uuml; ş&ouml;yle buyuracaktır: Ey kulum! Ahdim &uuml;zere cariyemi seninle evlendirdim ama sen ahdime vefa g&ouml;stermedin ve cariyeme zulmettin.&rdquo; B&ouml;ylece onun iyiliklerinden alınır ve hakkı miktarınca o kadına verilir. Onun iyiliği bulunmayınca da ahdini bozduğu su&ccedil;uyla cehennem ateşine atılması emredilir. Ş&uuml;phesiz ki ahid ve s&ouml;zleşmenin hesabı sorulacaktır.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"86\">\n			İmam Sadık (a.s): <em>&ldquo;Hırsız &uuml;&ccedil; &ccedil;eşittir: Zekat vermeyen, kadınların mehriyelerini helal sayan ve hakeza &ouml;demek niyeti i&ccedil;inde olmadan bor&ccedil;lanan kimse.&rdquo;</em></li>\n		<li value=\"87\">\n			İmam Rıza (a.s) (değerli babalarından ve onlar da Allah Resul&uuml;nden -s.a.a-: <em>&ldquo;Ş&uuml;phesiz Allah-u Teala mehriyeyi inkar eden, iş&ccedil;inin emeğini gasbeden veya &ouml;zg&uuml;r insanı satan kimse dışında herkesin her t&uuml;rl&uuml; g&uuml;nahını bağışlar.&rdquo;</em></li>\n		<li value=\"88\">\n			İmam Sadık (a.s) : <em>&ldquo;En &ccedil;irkin g&uuml;nah &uuml;&ccedil; şeydir: &ldquo;Bir nefsi &ouml;ld&uuml;rmek, kadının mehriyesini vermemek ve iş&ccedil;inin &uuml;cretini &ouml;dememek.&rdquo; </em></li>\n		<li value=\"89\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Cinsel ilişkiye girmeden &ouml;nce bir kadın eşine mehriyesini bağışlarsa, Allah; bağışladığı her bir dinarına karşılık ona bir k&ouml;le azat etme sevabını yazar.&rdquo;</em> Kendisine ey Allah&rsquo;ın Resul&uuml;! Cinsel ilişkiden sonra bağışta bulunursa nasıl olur? &rdquo; diye sorulunca da : <em>&ldquo;Ş&uuml;phesiz bu, sevgi ve &uuml;lfetten kaynaklanır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3- Evlilik Eşiğinde Dua</p>\n\n	<ol>\n		<li value=\"90\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Evlenmek isteyen kimse, iki rekaat namaz kılsın sonra Hamd ve Yasin surelerini kıraat etsin, namazdan sonra da Allah&rsquo;a hamd ederek ş&ouml;yle desin:</em> <em>&ldquo;Allahım! Bana salih, sevimli, doğurgan, ş&uuml;kredici, kanaatkar, gayretli bir eş nasip et. &Ouml;yle ki kendisine iyilik ettiğimde ş&uuml;kranda bulunsun. K&ouml;t&uuml;l&uuml;k ettiğimde bağışlasın. Allah-u Teala&#39;yı zikrettiğimde bana yarımcı olsun. Unuttuğumda bana hatırlatsın, yanından ayrıldığımda korunsun, yanına geldiğimde sevinsin, kendisine emrettiğimde bana itaat etsin, and i&ccedil;irdiğimde andıma bağlı kalsın, ona gazaplandığımda beni hoşnut kılsın, ey celal ve ikram sahibi! Bu isteklerimi bana bağışla, ben senden diliyorum, ş&uuml;phesiz sadece bana takdir ettiğini bulacağım.&rdquo;</em> M&uuml;minlerin Emiri Ali (a.s) daha sonra : <em>&ldquo;Her kim evliliğin eşiğinde b&ouml;yle yaparsa ş&uuml;phesiz Allah ona istediğini bağışta bulunur.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4- Evliliğin Adabı ve Vakitleri</p>\n\n	<ol>\n		<li value=\"91\">\n			İmam Sadık (a.s) : <em>&ldquo;Gelinleri geceleyin eşinin evine g&ouml;t&uuml;r&uuml;n&uuml;z.&rdquo;</em></li>\n		<li value=\"92\">\n			İmam Rıza (a.s): <em>&ldquo;Evliliğin s&uuml;nnetinden biride gece olmasıdır. Ş&uuml;phesiz Allah geceyi bir s&uuml;kunet karar kılmıştır. Kadınlar da ş&uuml;phesiz s&uuml;kunet ve huzur sebepleridir.&rdquo;</em></li>\n		<li value=\"93\">\n			Allah Resul&uuml; (s.a.a); Abdulmuttalib ile Muhacir ve Ensar&rsquo;ın kadınlarına Hz. Zehra&rsquo;nın (a.s) d&uuml;ğ&uuml;n gecesi onun ardından gitmelerini, sevin&ccedil; i&ccedil;inde şiir okumalarını, <em>Allah-u Ekber ve&#39;l hamdu lillah&quot;</em> demelerini s&ouml;yledi ve de Allah&rsquo;ın razı olmadığı s&ouml;zlerden sakınmalarını buyurdu.&rdquo;</li>\n	</ol>\n\n	<p>\n		<strong>5- Velime</strong></p>\n\n	<ol>\n		<li value=\"94\">\n			Allah Resul&uuml; : <em>&ldquo;Velime, sadece beş şeydedir: D&uuml;ğ&uuml;n, &ccedil;ocuğun doğumu, s&uuml;nnet, ev almak ve Mekke&rsquo;den (hac ve umreden) d&ouml;nd&uuml;kten sonra.&rdquo;</em></li>\n		<li value=\"95\">\n			Allah Resul&uuml; (insanları d&uuml;ğ&uuml;ne davet hususunda) : <em>&ldquo;D&uuml;ğ&uuml;ne davet edilince acele etmeyiniz; Ş&uuml;phesiz insana d&uuml;nyayı hatırlatır. Cenazelere davet edildiğimizde ise s&uuml;ratle koşunuz. Ş&uuml;phesiz bu da insana ahireti hatırlatır.&rdquo; </em></li>\n		<li value=\"96\">\n			Peygamber (-s.a.a- Hz. Zehra&rsquo;nın d&uuml;ğ&uuml;n gecesi) : <em>&ldquo;Ey Ali! Eşine saygı olarak g&uuml;zel bir yemek hazırla. Et ve ekmeği bizden, hurma ve yağı ise sizden.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Ben hurma ve yağı aldım&rdquo; peygamber (s.a.a) de kollarını sıvayarak hurmayı yağda ezdi, karıştırdı ve &ldquo;his&rdquo; haline getirdi, bir ko&ccedil; g&ouml;nderdi ve onu kestik. &Ccedil;ok sayıda ekmek pişirdi ve ş&ouml;yle buyurdu: &ldquo;Ey Ali! İstediğin kişileri &ccedil;ağır. Ben camiye giderek herkesin Fatıma&rsquo;nın d&uuml;ğ&uuml;n yemeğine davetli olduğunu haber verdim.&rdquo;</em></p>\n\n	<p>\n		6- Zifaf Adabı</p>\n\n	<ol>\n		<li value=\"97\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Uuml;&ccedil; şey zul&uuml;mdendir: &ldquo;Biriyle arkadaş olduğu halde ismini ve k&uuml;nyesini sormamak; yemeğe davet edildiğinde icabet etmemek veya icabet ettiği halde yememek ve insanın eşiyle oynaşmadan hemen cinsel ilişkiye ge&ccedil;mesi.&rdquo;</em></li>\n		<li value=\"98\">\n			Altıncı İmam : <em>&ldquo;&Uuml;&ccedil; şey Peygamberlerin s&uuml;nnetlerindendir: G&uuml;zel koku, sa&ccedil;ları kısaltmak ve kadının cinsel ihtiyacını gidermek.&rdquo;</em></li>\n		<li value=\"99\">\n			İslam peygamberi (s.a.a): <em>&ldquo;Bug&uuml;n oru&ccedil;lu musun? &rdquo;</em> O şahıs, &ldquo;Hayır&rdquo; deyince de, <em>&ldquo;Bir hastayı ziyarette bulundun mu? &rdquo;</em> O şahıs, &ldquo;Hayır, bir cenaze merasimine katıldım.&rdquo; Peygamber (s.a.a): <em>&ldquo;Bir fakiri doyurdun mu? &rdquo;</em> O şahıs, &ldquo;Hayır&rdquo; diye cevap verince Peygamber ş&ouml;yle buyurdu: <em>&ldquo;O halde ehline d&ouml;n ve eşinle ilişkide bulun. Zira bu senin i&ccedil;in onlar hakkında bir sadakadır.&rdquo;</em> <em>Bir &ccedil;ocuğun olduğu yerde cinsel ilişkiye girmekten de sakınmak gerekir. Zira ruhsal ve ahlaki a&ccedil;ıdan &ccedil;ocuk i&ccedil;in bu &ccedil;ok zararlıdır. Altıncı İmam&rsquo;ın buyurduğuna g&ouml;re; gelecekte &ccedil;ocuk i&ccedil;in zina etme ortamının v&uuml;cuda gelmesine sebep olacaktır.</em></li>\n	</ol>\n\n	<p>\n		<em>Bir &ccedil;ocuğun olduğu yerde cinsel ilişkiye girmekten de sakınmak gerekir. Zira ruhsal ve ahlaki a&ccedil;ıdan &ccedil;ocuk i&ccedil;in bu &ccedil;ok zararlıdır. Altıncı İmam&rsquo;ın buyurduğuna g&ouml;re; gelecekte &ccedil;ocuk i&ccedil;in zina etme ortamının v&uuml;cuda gelmesine sebep olacaktır. </em></p>\n\n	<p>\n		<em>Tıka basa yedikten sonra cinsel ilişkide bulunmaktan sakınmak gerekir. Zira bunun da bedensel zararları vardır.</em></p>\n\n	<p>\n		<em>S&uuml;t emen &ccedil;ocuğun beşikte olduğu ve g&ouml;rd&uuml;ğ&uuml; bir zamanda da cinsel ilişkide bulunmaktan sakınmak gerekir.</em></p>\n\n	<p align=\"center\">\n		<strong>5.Kadın ve Erkek</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;im kitabın 4,5,6. b&ouml;l&uuml;mleri ile Mizan&rsquo;ul Hikmet&rsquo;te, &ldquo;Kadın&rdquo; b&ouml;l&uuml;m&uuml;ne m&uuml;racaat ediniz.</p>\n\n	<p>\n		<strong>1- Kadını Tarihte Konumu</strong></p>\n\n	<p>\n		<strong>&ldquo;Aralarından birine bir kızı olduğu m&uuml;jdelendiği zaman i&ccedil;i gamla dolarak y&uuml;z&uuml; simsiyah kesilir. Kendisine verilen k&ouml;t&uuml; m&uuml;jde y&uuml;z&uuml;nden, halktan gizlenmeye &ccedil;alışır; onu utana utana tutsun mu, yoksa toprağa mı g&ouml;ms&uuml;n? Ne k&ouml;t&uuml; h&uuml;kmediyorlar! &rdquo;</strong></p>\n\n	<p>\n		<strong>2- Kadının İslam&rsquo;da Konumu</strong></p>\n\n	<p>\n		<strong>-Allah Erkek ve Kadını Y&uuml;ce Kılmıştır-</strong></p>\n\n	<p>\n		<strong>&ldquo;Ş&uuml;phesiz biz insanı en g&uuml;zel bir surette yarattık.&rdquo;</strong></p>\n\n	<p>\n		<strong>Hakeza: &ldquo;Bu her şeyi sağlam tutan Allah&rsquo;ın işidir. Doğrusu O, yaptıklarınızdan haberdardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>Hakeza:</strong> <strong>&ldquo;Yarattığı her şeyi g&uuml;zel yaratan&hellip;&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Ey insanlar! Sizi bir tek nefisten yaratan, ondan eşini var eden ve ikisinden pek &ccedil;ok erkek ve kadın meydana getiren Rabbinizden sakının.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;İ&ccedil;inizden, kendileriyle huzura kavuşacağınız eşler yaratıp; aranızda muhabbet ve rahmet var etmesi, O&rsquo;nun varlığının belgelerindendir.&rdquo;</strong></p>\n\n	<p>\n		<strong>-Kadının da Erkek Gibi Malikiyet Hakkı Vardır</strong></p>\n\n	<p>\n		<strong>&ldquo;İnsan i&ccedil;in sadece &ccedil;alıştığı vardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Kadınlara verdiklerinizden bir şey almanız size helal değildir</strong></p>\n\n	<ol>\n		<li value=\"100\">\n			İmam Sadık (a.s): <em>&ldquo;Hırsızlar &uuml;&ccedil; &ccedil;eşittir: &ldquo;Zekat vermekten ka&ccedil;ınan kadının mehriyesini helal sayan ve insanlardan &ouml;deme niyetiyle olmadığı halde bor&ccedil; alan kimse.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>&ldquo;İ&ccedil;inizden &ouml;l&uuml;p, eşler bırakacak olanlar, evlerinden &ccedil;ıkarılmaksızın, bir yıla kadar eşlerinin ge&ccedil;imini sağlayacak şeyi vasiyet etsinler.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Boşanan kadınları, takva sahiplerine bir bor&ccedil; olmak &uuml;zere, uygun bir surette faydalandırma vardır</strong></p>\n\n	<p>\n		<strong>-Kadının da Erkek Gibi Miras hakkı Vardır</strong></p>\n\n	<p>\n		<strong>Birinize &ouml;l&uuml;m geldiği zaman, eğer hayır (mal) bırakıyorsa, ana babaya, yakınlara, uygun bir tarzda vasiyet etmesi muttakilere bir hak olarak size yazıldı/takdir edildi.&rdquo;</strong></p>\n\n	<p>\n		<strong>Hakeza:</strong> <strong>&ldquo;Ana babanın ve yakınların bıraktıklarından, erkeklere hisse vardır. Ana babanın ve yakınların bıraktıklarından kadınlara da hisse vardır. Bunlar, az veya &ccedil;ok, belirli bir hissedir.&rdquo;</strong></p>\n\n	<p>\n		<strong>3-Kadın ve Erkeğin İbadetlerinin Kabul&uuml; Eşit Konumdadır</strong></p>\n\n	<p>\n		<strong>&ldquo;Kadın, erkek, iman etmiş olarak kim iyi iş işlerse, ona hoş bir hayat yaşatacağız. Ecirlerini yaptıklarından daha g&uuml;zeli ile &ouml;deyeceğiz.&rdquo;</strong></p>\n\n	<p>\n		<strong>-Kadınlar Hayır ve Bereket Nedenidir</strong></p>\n\n	<ol>\n		<li value=\"101\">\n			Altıncı İmam : <em>&ldquo;Hayrın &ccedil;oğu kadınlardadır.&rdquo;</em></li>\n		<li value=\"102\">\n			Allah Resul&uuml; : <em>&ldquo;Bana d&uuml;nyadan kadın, g&uuml;zel koku ve g&ouml;z&uuml;m&uuml;n nuru olan namaz sevdirildi.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>4-Ayet ve Rivayetlerde kadınlar hakkında Şu Tabirler Kullanılmıştır:</strong></p>\n\n	<p>\n		&Uuml;mm: Her şeyin k&ouml;k&uuml; kaynağı ve merkezi &ndash;anne-</p>\n\n	<p>\n		Ekin: T&uuml;r&uuml;n beka sebebi,</p>\n\n	<p>\n		Elbise: Hayatın &ouml;rt&uuml;s&uuml;</p>\n\n	<p>\n		Teskin: Huzur sebebi</p>\n\n	<p>\n		Reyhan: G&uuml;l dalı ve zarif</p>\n\n	<p>\n		Nimet: Hakkın inayeti</p>\n\n	<p>\n		<strong>5-Kadın ve Erkeğin İslam&rsquo;da bağımsız Oluşları</strong></p>\n\n	<ol>\n		<li value=\"103\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s) : <em>&ldquo;Ey insanlar! ş&uuml;phesiz insanoğlu k&ouml;le ve cariye olarak doğmamıştır. Ş&uuml;phesiz insanların t&uuml;m&uuml; h&uuml;rd&uuml;r.&rdquo;</em></li>\n		<li value=\"104\">\n			Hz. Ali (a.s) : <em>&ldquo;Başkasına kul olma ş&uuml;phesiz Allah seni h&uuml;r kılmıştır.&rdquo;</em></li>\n		<li value=\"105\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Kim şehvetleri terk ederse, h&uuml;r olur.&rdquo;</em></li>\n		<li value=\"106\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;D&uuml;nya ge&ccedil;it yurdudur ve i&ccedil;indeki insanlar da iki kısımdır: Biri nefsini satar ve onu b&ouml;ylece helak eder; diğeri ise nefsini b&uuml;t&uuml;n bunlar karşısında satın alır ve b&ouml;ylece de onu (d&uuml;nya ve ahirette her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;kten &ouml;zg&uuml;r kılmış olur.&rdquo;</em></li>\n		<li value=\"107\">\n			İmam Sadık (a.s) : <em>&ldquo;Kimde bu beş sıfattan biri olmazsa, onda faydalanılacak fazla bir şey olmaz. Birincisi vefa; ikincisi, tedbir; &uuml;&ccedil;&uuml;nc&uuml;s&uuml;, haya; d&ouml;rd&uuml;nc&uuml;s&uuml;, g&uuml;zel ahlak ve beşincisi de b&uuml;t&uuml;n bu hasletler i&ccedil;inde barındıran h&uuml;rriyettir.&rdquo;</em></li>\n		<li value=\"108\">\n			Hz. Ali (a.s) : <em>&ldquo;Hırs ve tamah, seni k&ouml;le etmesin oysa Allah seni h&uuml;r yaratmıştır.&rdquo;</em></li>\n		<li value=\"109\">\n			Hz. Ali (a.s) :<em> &ldquo;H&uuml;r insanın başarısından biri de, helal yoldan mal kazanmaktır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>6-Vahy Mantığında Kadın</strong></p>\n\n	<p>\n		&ldquo;<strong>Doğrusu erkek ve kadın M&uuml;sl&uuml;manlar, erkek ve kadın m&uuml;minler, boyun eğen erkekler ve kadınlar; doğru s&ouml;zl&uuml; erkekler ve kadınlar, sabırlı erkekler ve kadınlar, g&ouml;n&uuml;lden bağlanan erkekler ve kadınlar, sadaka veren erkekler ve kadınlar, oru&ccedil; tutan erkekler ve kadınlar, iffetlerini koruyan erkekler ve kadınlar, Allah&rsquo;ı &ccedil;ok anan erkekler ve kadınlar, işte Allah bunların hepsine mağfiret ve b&uuml;y&uuml;k ecir hazırlamıştır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"110\">\n			Sekizinci İmam (babalarından, onlar da Allah Resul&uuml;&rsquo;nden): <em>&ldquo;Allah nezdinde m&uuml;minin &ouml;rneği mukarreb meleğin &ouml;rneğidir. Ş&uuml;phesiz aziz ve celil olan Allah nezdinde m&uuml;min, melekten daha y&uuml;cedir. Allah nezdinde tevbe eden kadın ve erkek m&uuml;minden daha sevimli bir şey yoktur.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		7-Mutluluk ve Mutsuzluğun &Ouml;l&ccedil;&uuml;s&uuml; Akıl ve Şehvettir</p>\n\n	<ol>\n		<li value=\"111\">\n			(Abdullah b. Sinan ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordum: &ldquo;Melekler mi &uuml;st&uuml;nd&uuml;r yoksa insanoğlu mu?&rdquo; İmam Sadık (a.s) bu konuda) M&uuml;minlerin Emiri&rsquo;nin (a.s): <em>&ldquo;Ş&uuml;phesiz aziz ve celil olan Allah, meleklerde şehvetsiz bir aklı takdir etmiştir. Hayvanlarda ise akılsız bir şehveti takdir etmiştir. İnsanoğlunda ise her ikisini takdir etmiştir. O halde her kimin aklı şehvetine galip gelirse o meleklerden daha &uuml;st&uuml;nd&uuml;r. Ve her kimin de şehveti aklına galip gelirse ş&uuml;phesiz o hayvanlardan daha k&ouml;t&uuml;d&uuml;r.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>6.Kadının Hicap ve İffeti</strong></p>\n\n	<p>\n		Daha fazla bilgi edinmek i&ccedil;in bu kitabın 13. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet, &ldquo;el-Hicab ve el-İffet&rdquo; konularına m&uuml;racaat ediniz.</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>1-Hicab Sınırlandırma değil, korunmadır</strong></p>\n\n	<p>\n		<strong><em>&ldquo;</em></strong><strong>Baş&ouml;rt&uuml;lerini yakalarının &uuml;zerine (kadar) &ouml;rts&uuml;nler ve ziynetlerini g&ouml;stermesinler.&rdquo;</strong></p>\n\n	<p>\n		&ldquo;<strong>M&uuml;min erkeklere s&ouml;yle: G&ouml;zlerini bakılması yasak olandan &ccedil;evirsinler, mahrem yerlerini korusunlar. Bu, onların arınmasını daha iyi sağlar. Allah yaptıklarından ş&uuml;phesiz haberdardır.&rdquo;</strong></p>\n\n	<p>\n		&nbsp;&ldquo;<strong>Ey Peygamber! Eşlerine, kızlarına ve iman edenlerin kadınlarına, dışarı &ccedil;ıkarken &uuml;stlerine &ouml;rt&uuml; almalarını s&ouml;yle; bu, onların tanınmasını (h&uuml;r ve namuslu bilinmelerini) ve bundan dolayı incitilmemelerini daha iyi sağlar. Allah bağışlayıcı ve merhamet edicidir.&rdquo;</strong></p>\n\n	<p>\n		<strong>2-Hicapsızlık ve Lakaytlığın Kınanması</strong></p>\n\n	<ol>\n		<li value=\"112\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s): <em>&ldquo;Zamanların en k&ouml;t&uuml;s&uuml; olan ahir zamanda ve kıyametin yaklaştığı bir vakitte şu &ouml;zelliklere sahip kadınlar meydana &ccedil;ıkacaklardır: Hicapsız, gerekli &ouml;rt&uuml;lerden soyunmuş, sokak ve pazarda s&uuml;s ve ziynetlerini g&ouml;steren, dinden &ccedil;ıkan, fitnelere giren, şehvetlere meyleden, lezzetlere koşan, haramları helal sayan kadınlar. Bu kadınlar cehennemde ebedi kalacaklardır.&rdquo;</em></li>\n		<li value=\"113\">\n			İmam Sadık (a.s) : <em>&ldquo;Ş&uuml;phesiz Allah gayurdur ve her gayretli kimseyi sever. Gayretinden biri de zahiri ve batınıyla &ccedil;irkinlikleri haram kılmasıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>3-K&ouml;t&uuml;l&uuml;kten Sakınmaya Teşvik</strong></p>\n\n	<p>\n		<strong>&ldquo;Ama kim Rabbinin azametinden korkup da kendini k&ouml;t&uuml;l&uuml;kten alıkoymuşsa, varacağı yer ş&uuml;phesiz cennettir.&rdquo;</strong></p>\n\n	<p>\n		<strong>4-Namahreme Bakmak</strong></p>\n\n	<p>\n		<strong>&ldquo;M&uuml;min kadınlara da s&ouml;yle: G&ouml;zlerini bakılması yasak olandan &ccedil;evirsinler, iffetlerini korusunlar.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"114\">\n			İmam Sadık (a.s) : <em>&ldquo;İsa (a.s) ashabına : &ldquo;Şehvetli bakışlardan sakınınız; ş&uuml;phesiz b&ouml;yle bir bakış, kalbe şehvet eker ve sahibine fitne olarak yeter. G&ouml;rmesini kalbinde karar kılan ve g&ouml;rmesini g&ouml;z&uuml;nde karar kılmayan kimseye ne mutlu.&rdquo;</em></li>\n		<li value=\"115\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Bedende g&ouml;zden daha az ş&uuml;kreden bir organ yoktur. Onu isteklerinden mahrum kılınız ki sizleri aziz ve celil olan Allah&rsquo;ı zikretmekten alıkoymasın.&rdquo;</em></li>\n		<li value=\"116\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her organın zinadan bir nasibi vardır, g&ouml;z&uuml;n zinası da bakmaktır.&rdquo;</em></li>\n		<li value=\"117\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kim g&ouml;z&uuml;n&uuml; haramla doldurursa Allah da kıyamet g&uuml;n&uuml;, tevbe edip geri d&ouml;nmedik&ccedil;e g&ouml;zlerini ateşle doldurur.&rdquo;</em></li>\n		<li value=\"118\">\n			Allah Resul&uuml; (-s.a.a- Allah&rsquo;tan): <em>&ldquo;Haram bakış İblisin oklarından zehirli bir oktur; kim benden korktuğu i&ccedil;in onu terk ederse, o bakışı, kalbinde tadını hissedecek bir imana d&ouml;n&uuml;şt&uuml;r&uuml;r&uuml;m.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>5-Kadının Mahrem Olduğu Kimseler</strong></p>\n\n	<p>\n		<strong>&ldquo;S&uuml;slerini, kendiliğinden g&ouml;r&uuml;nen kısmı m&uuml;stesna, a&ccedil;masınlar. Baş &ouml;rt&uuml;lerini yakalarının &uuml;zerine salsınlar. S&uuml;slerini kocaları veya babaları ve kayınpederleri veya oğulları veya kocalarının oğulları veya kardeşleri veya erkek kardeşlerinin oğulları veya kız kardeşlerinin oğulları veya M&uuml;sl&uuml;man kadınları veya cariyeleri veya erkekliği kalmamış hizmet&ccedil;iler, ya da kadınların mahrem yerlerini hen&uuml;z anlamayan &ccedil;ocuklardan başkasına g&ouml;stermesinler. Gizledikleri s&uuml;slerin bilinmesi i&ccedil;in ayaklarını yere vurmasınlar. Ey iman edenler! Hep birden Allah&rsquo;a t&ouml;vbe ediniz ki kurtuluşa eresiniz.&rdquo;</strong></p>\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		<strong>7.Eşler</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 19 ve 27. b&ouml;l&uuml;mleri ile Vesail&rsquo;uş Şia kitabının 20, 21 ve 22. b&ouml;l&uuml;mlerine ve hakeza Mizan&rsquo;ul Hikmet, ez-Zevc konusuna m&uuml;racaat ediniz.</p>\n\n	<p>\n		<strong>1-Eşit haklar</strong></p>\n\n	<p>\n		<strong>&ldquo;Kadınların, &uuml;zerlerinde bir takım haklar olduğu gibi, sahip oldukları bir takım se&ccedil;kin hakları da vardır.&rdquo;</strong></p>\n\n	<h1>\n		<strong>2-Erkeğe Hizmet</strong></h1>\n\n	<ol>\n		<li value=\"119\">\n			Resulullah (s.a.a): <em>&ldquo;Kocasına yedi g&uuml;n hizmet eden kadına, Allah cehennemin yedi kapısını y&uuml;z&uuml;ne kapatır ve cennetin sekiz kapısını y&uuml;z&uuml;ne a&ccedil;ar, b&ouml;ylece istediği yerden cennete girer.&rdquo;</em> Daha sonra ş&ouml;yle buyurdu: <em>&ldquo;Kocasına bir yudum su i&ccedil;iren kadının bu ameli kendisi i&ccedil;in g&uuml;nd&uuml;zleri oru&ccedil; tuttuğu ve geceleri ibadetle ge&ccedil;irdiği bir yıldan daha hayırlıdır.&rdquo;</em></li>\n		<li value=\"120\">\n			İmam Sadık (a.s):<em> &ldquo;&Uuml;mm&uuml; Seleme, kadınların eşlerine hizmet etmesinin faziletini sorunca, <strong>Peygamber (s.a.a) ş&ouml;yle buyurdu:</strong></em> <em>&ldquo;Kadın, kocasının evinde d&uuml;zenlemek maksadıyla bir şeyi bir yere nakledince Allah ona bakar ve her kime Allah bakarsa ona azap etmez.&rdquo;</em></li>\n		<li value=\"121\">\n			İmam Kazım (a.s): <em>&ldquo;Kadının cihadı kocasına g&uuml;zel eşlik etmesidir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>3-Kadına Hizmet</strong></h1>\n\n	<ol>\n		<li value=\"122\">\n			Resulullah (s.a.a): <em>&ldquo;Karısına bir su i&ccedil;iren erkek m&uuml;kafata erişir.&rdquo;</em></li>\n		<li value=\"123\">\n			Resulullah (s.a.a):<em> &ldquo;Erkeğin ailesinin yanında oturması Allah-u Teala&rsquo;ya, bu benim mescidimde itikafa girmesinden daha sevimlidir.&rdquo;</em></li>\n		<li value=\"124\">\n			Resulullah (s.a.a): <em>&ldquo;Eşinin ağzına doğru lokmayı kaldıran erkek sevap elde eder.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>4-Kocasına Eziyet Etmek</strong></h1>\n\n	<ol>\n		<li value=\"125\">\n			Resulullah (s.a.a):<em> &ldquo;Her kimin kendisine eziyet eden bir karısı olursa, b&uuml;t&uuml;n &ouml;mr&uuml; boyunca oru&ccedil; tutsa bile, kocasına yardım edip onu hoşnut etmedik&ccedil;e Allah o kadının namazını ve g&uuml;zel amelini kabul etmez...Erkek de karısına eziyet eder ve ona zulmederse aynı bu g&uuml;nah ve azabı g&ouml;r&uuml;r.&rdquo;</em></li>\n		<li value=\"126\">\n			Resulullah (s.a.a): <em>&ldquo;Kendisi dayak yemeye daha m&uuml;stahak olduğu halde karısını d&ouml;ven kimseye şaşarım.&rdquo;</em></li>\n		<li value=\"127\">\n			İmam Sadık (a.s): <em>&ldquo;Kocasına eziyet eden kadın mel&rsquo;undur, mel&rsquo;undur! Kocasına saygı g&ouml;steren, ona eziyet etmeyen ve her zaman emrine itaat eden ise, mutludur, mutludur!&rdquo; </em></li>\n	</ol>\n\n	<h1>\n		<strong>5-Kadının K&ouml;t&uuml; Ahlakına Sabretmek</strong></h1>\n\n	<ol>\n		<li value=\"128\">\n			Resulullah (s.a.a): <em>&ldquo;Allah i&ccedil;in ve m&uuml;kafat &uuml;midiyle karısının k&ouml;t&uuml; ahlakına sabreden erkeğe Allah-u Teala sabrettiği her gece ve g&uuml;nd&uuml;z i&ccedil;in Eyyub&rsquo;a (a.s) g&ouml;rd&uuml;ğ&uuml; bela karşılığında verdiği m&uuml;kafatı bağışlar. O kadının g&uuml;nahı da her gece ve g&uuml;nd&uuml;z &ccedil;akıllıktaki &ccedil;akıl taşları sayısınca olur.&rdquo;</em></li>\n		<li value=\"129\">\n			Resulullah (s.a.a): <em>&ldquo;Kocasının k&ouml;t&uuml; ahlakı karşısında sabreden kadına Allah Asiye binti Muzahim&rsquo;in sevabını bağışlar.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>6-Saliha Kadın</strong></h1>\n\n	<ol>\n		<li value=\"130\">\n			Resulullah (s.a.a): <em>&ldquo;M&uuml;min aziz ve celil olan Allah&rsquo;tan sakınmaktan başka saliha kadından daha iyi bir şeyden hayır g&ouml;rmemiştir.&rdquo;</em></li>\n		<li value=\"131\">\n			Resulullah (s.a.a): <em>&ldquo;D&uuml;nyanın en hayırlı metası saliha kadındır.&rdquo;</em></li>\n		<li value=\"132\">\n			Resulullah (s.a.a): <em>&ldquo;Saliha kadın erkeğin saadetindendir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>7-K&ouml;t&uuml; Eş</strong></h1>\n\n	<ol>\n		<li value=\"133\">\n			Resulullah (s.a.a): <em>&ldquo;En k&ouml;t&uuml; şey, k&ouml;t&uuml; kadındır.&rdquo;</em></li>\n		<li value=\"134\">\n			İmam Sadık (a.s): <em>&ldquo;M&uuml;minin en galip d&uuml;şmanı k&ouml;t&uuml; kadındır.&rdquo;</em></li>\n		<li value=\"135\">\n			İmam Sadık (a.s): <em>&ldquo;Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) dualarından biri de şuydu:</em> &ldquo;Allahım! Yaşlılık &ccedil;ağım gelmeden beni yaşlatan kadından sana sığınırım.&rdquo;</li>\n	</ol>\n\n	<h1>\n		<strong>8-Allah&rsquo;a G&uuml;nah Hususunda Kadına İtaat</strong></h1>\n\n	<ol>\n		<li value=\"136\">\n			İmam Ali (a.s): <em>&ldquo;K&ouml;t&uuml; kadından korkunuz, iyilerinden ise sakınınız. Eğer sizleri iyi bir şeye davet ederlerse kulak asmayın ki k&ouml;t&uuml; işlerde de itaat etmenize tamah etmesinler.&rdquo;</em></li>\n		<li value=\"137\">\n			İmam Ali (a.s): <em>&ldquo;Bir kadının y&ouml;nettiği erkek mel&rsquo;undur!&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>9-Eşlerin hakları</strong></p>\n\n	<p>\n		<strong>&ldquo;Kadınlara iyilikle davranın.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Erkeklerin kadınlar &uuml;zerindeki hakları gibi, kadınların da erkekler &uuml;zerinde belli hakları vardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Eşleri hakkında onların &uuml;zerine neyi farz kılmış olduğumuzu biliriz.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"138\">\n			(İshak b. Ammar ş&ouml;yle diyor: İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordum: &ldquo;Kadının yaptığı takdirde iyilerden sayılacak olan erkeğin &uuml;zerindeki hakları nelerdir?&rdquo;) İmam (a.s): &ldquo;<em>Onu doyurması, onu giydirmesi ve cahillik ettiği takdirde bağışlamasıdır.&rdquo;</em> İmam (a.s) daha sonra ş&ouml;yle buyurdu: <em>&ldquo;Babamın eziyet eden bir eşi vardı ama babam onu bağışlıyordu.&rdquo;</em></li>\n		<li value=\"139\">\n			Altıncı İmam (a.s): <em>&ldquo;Allah Resul&uuml; (s.a.a) : &ldquo;Cebrail bana kadını tavsiyede bulundu &ouml;yle ki ben apa&ccedil;ık bir fuhuş yaptığını g&ouml;rmedik&ccedil;e kadını boşamanın caiz olmadığını zannettim.&rdquo;</em></li>\n		<li value=\"140\">\n			Altıncı İmam (a.s) : <em>&ldquo;Kendisiyle eşi arasındaki işleri en g&uuml;zel şekilde yapan kula Allah rahmet etsin; ş&uuml;phesiz aziz ve celil olan Allah-u Teala erkeği kadına malik kılmış ve onu kadın &uuml;zerinde y&ouml;netici tayin etmiştir. </em></li>\n		<li value=\"141\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ailesinin haklarını zayi eden kimse, mel&rsquo;undur, mel&rsquo;undur.&rdquo;</em></li>\n		<li value=\"142\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sizin hayırlınız ailesi i&ccedil;in hayırlı olandır ve ben de ehlim i&ccedil;in en hayırlı olanınızım.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>10-Kadının Erkek &uuml;zerindeki hakları</strong></p>\n\n	<p>\n		<strong>- Hayat İ&ccedil;in Gerekli Şeyleri Temin Etmek</strong></p>\n\n	<ol>\n		<li value=\"143\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadınların belli bir şekilde rızkı ve giysileri sizin &uuml;zerinizedir.&rdquo;</em></li>\n		<li value=\"144\">\n			İmam Seccad (a.s) : <em>&ldquo;Pazara gidip de yanımda bulunan bir dirhemle ailem i&ccedil;in canları &ccedil;ektiği bir et alırsam, bu benim i&ccedil;in k&ouml;le azat etmekten daha sevimlidir.&rdquo;</em></li>\n		<li value=\"145\">\n			Altıncı İmam (a.s) : <em>&ldquo;Erkeğin saadetinden biri de ailesinin işlerine bakmasıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- M&uuml;başeret</strong></p>\n\n	<ol>\n		<li value=\"146\">\n			(Altıncı İmam&rsquo;a (a.s) ş&ouml;yle sordular: &ldquo;Bir şahsın gen&ccedil; bir karısı vardır. Erkek g&ouml;rd&uuml;ğ&uuml; musibetler sebebiyle birka&ccedil; aydır ve hatta bir yıldır onunla ilişkiye girmemiştir. Elbette niyeti kadına eziyet etmek değildir, &ouml;zr&uuml; musibet g&ouml;rmesidir. Acaba bu adam g&uuml;nahkar mıdır? &rdquo;) İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Evet d&ouml;rt aydan sonra g&uuml;nahkardır.&rdquo;</em></li>\n		<li value=\"147\">\n			Ebuzer Allah Resul&uuml;ne (s.a.a) ş&ouml;yle sordu: &ldquo;İnsanın eşiyle ilişkiye girmesinin lezzeti olduğu halde sevabı da var mıdır?&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Evet! Meşru olmayan yoldan lezzet alması haram değil midir</em>?&rdquo; Ebuzer, &ldquo;evet&rdquo; diye arz edince Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;O halde helalinin de sevabı vardır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<em>İlahi &ouml;ğretilerde de yer aldığına g&ouml;re erkeğin, her d&ouml;rt gecede bir ilişkiye girmek i&ccedil;in eşinin yanında olması m&uuml;stehaptır. </em></p>\n\n	<p>\n		<strong>- Ge&ccedil;imde Refah ve Genişlik </strong></p>\n\n	<ol>\n		<li value=\"148\">\n			<em>&ldquo;Resulullah (s.a.a)</em><em> erkeği kendisi doyup da ailesini a&ccedil; bırakmasından sakındırmıştır.&rdquo;</em></li>\n		<li value=\"149\">\n			Altıncı İmam (a.s) : <em>&ldquo;Erkek evinde ve ailesinde her ne kadar istemese de &uuml;&ccedil; şeyle m&uuml;kelleftir: &ldquo;G&uuml;zel bir muaşeret, israfa ka&ccedil;maksızın ge&ccedil;iminde genişlik ve namusu hususunda gayretli olması.&rdquo;</em></li>\n		<li value=\"150\">\n			D&ouml;rd&uuml;nc&uuml; İmam (a.s) : <em>&ldquo;Ş&uuml;phesiz Allah nezdinde en hoşnut olanınız ailesine en &ccedil;ok genişlik sağlayanınızdır.&rdquo;</em></li>\n		<li value=\"151\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;M&uuml;sl&uuml;man ailesine nafaka verince bu kendisi i&ccedil;in bir sadaka sayılır.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		<strong>- Kadına Saygı</strong></p>\n\n	<ol>\n		<li value=\"152\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim bir eş edinirse ona saygı ve ikramda bulunsun.&rdquo; </em></li>\n		<li value=\"153\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sizden biri eşine vurur, sonra da boynuna mı sarılır? &rdquo; </em></li>\n		<li value=\"154\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Ş&uuml;phesiz kadın bir oynaşma vesilesidir; onu edinen kimse zayi etmemelidir.&rdquo;</em></li>\n		<li value=\"155\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Kendisi dayak yemeye daha evla olduğu halde, eşine vuran kimseye şaşarım. Eşinizi sopayla d&ouml;vmeyiniz ş&uuml;phesiz bu kısası gerektirir.&rdquo;</em></li>\n		<li value=\"156\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Ş&uuml;phesiz kadınlar size bir emanettir, onlara zarar vermeyin ve onlara zorluk &ccedil;ıkarmayın.&rdquo;</em></li>\n		<li value=\"157\">\n			Havle Allah Resul&uuml;ne ş&ouml;yle sordu: &ldquo;Kadının erkek &uuml;zerindeki hakkı nedir? &rdquo; Peygamber (s.a.a) cevabında ş&ouml;yle buyurdu:<em> &ldquo;Kardeşim Cebrail bana, kadın hakkında &ouml;yle tavsiyede bulundu ki ben erkeğin ona, &ldquo;of&rdquo; deme hakkının bile olmadığını sandım.</em> Cebrail ş&ouml;yle dedi: <em>&ldquo;Ey Muhammed! Kadınlar hakkında Allah&rsquo;tan korkunuz, bunlar hayatın sıkıntılarına ve zorluklarına katlanmaktadırlar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- S&uuml;slenmek ve Temiz Olmak</strong></p>\n\n	<ol>\n		<li value=\"158\">\n			İmam Rıza (a.s- değerli babalarından): <em>&ldquo;Ş&uuml;phesiz İsrail oğullarının kadınları iffetten k&ouml;t&uuml;l&uuml;ğe s&uuml;r&uuml;klendiler. Onların k&ouml;t&uuml;l&uuml;ğe s&uuml;r&uuml;klenmesinin sebebi ise eşlerinin s&uuml;slenmemesi ve kendilerine &ccedil;eki d&uuml;zen vermemeleri idi.&rdquo;</em> İmam (a.s) daha sonra da : <em>&ldquo;Ş&uuml;phesiz kadın da erkeğin kendisinden beklediği beklentiler i&ccedil;indedir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- G&uuml;zel Dilli Olmak ve İdare Etmek</strong></p>\n\n	<ol>\n		<li value=\"159\">\n			M&uuml;minlerin Emiri Ali (a.s):<em> &ldquo;Onlarla her hal&uuml;karda iyi ge&ccedil;ininiz ve onlara iyilikte bulununuz.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- İradesini Kaybetmemek</strong></p>\n\n	<ol>\n		<li value=\"160\">\n			Ali (a.s) iradesini kaybeden, zayıf ve zelil hale d&uuml;şen erkekler hakkında : <em>&ldquo;Kadının, kendisini y&ouml;nlendirdiği her erkek mel&rsquo;undur.&rdquo;</em></li>\n		<li value=\"161\">\n			Ali (a.s)&nbsp; : <em>&ldquo;Kim hanımına itaat ederse, Allah onu y&uuml;z&uuml;st&uuml; ateşe atar.&rdquo;</em> Kendisine, &ldquo;Bu itaat nedir? &rdquo; soruluca da ş&ouml;yle buyurdu: <em>&ldquo;Erkekten ince elbise giymesini istemesi ve onun da kabul etmesidir.&rdquo;</em> Bir erkek eşini şikayette bulununca insanların huzurunda bu t&uuml;r kadınlar hakkında ş&ouml;yle bir hutbe irat etti: <em>&ldquo;Ey insanlar! Hi&ccedil; bir şekilde kadınlara itaat etmeyiniz. Onun eline hi&ccedil;bir mal vermeyiniz. Hayatınızın işlerini ona bırakmayınız. Eğer bu kadınlar kendi istekleriyle hareket ederlerse herkesi helak ederler ve eşinin emrine itaat etmezler. Bizim de g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi bu kadınlar ihtiya&ccedil; anında takvaya riayet etmezler. Şehvet karşısında hemen teslim olurlar. Yaşlılık zamanına kadar altın ve s&uuml;s&uuml; d&uuml;ş&uuml;n&uuml;rler. Zayıflık zamanında da bencil, mağrur ve kendini beğenmiş olurlar. Eğer onların istekleri yerine gelmezse b&uuml;t&uuml;n l&uuml;tuf ve muhabbetleri g&ouml;rmezlikten gelirler. Eğer bir k&ouml;t&uuml;l&uuml;ğ&uuml; hatırlarında tutacak olurlarsa hemen korkusuzca iftirada bulunurlar, isyandan ve tuğyandan el &ccedil;ekmezler, s&uuml;rekli şeytanın yolunun &uuml;zerine otururlar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>11-Erkeğin Kadın &uuml;zerindeki hakları</strong></p>\n\n	<p>\n		<strong>- İtaat</strong></p>\n\n	<ol>\n		<li value=\"162\">\n			İmam Bakır (a.s) :<em> &ldquo;Bir kadın Peygamber&rsquo;e gelerek ş&ouml;yle dedi: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Erkeğin kadın &uuml;zerindeki hakkı nedir? &rdquo; Peygamber ona ş&ouml;yle buyurdu: &ldquo;Kocasına itaat etmesi ve isyanda bulunmamasıdır.&rdquo;</em></li>\n		<li value=\"163\">\n			Peygamber (s.a.a): <em>&ldquo;Eğer kadın beş vakit namaz kılar, Ramazan boyunca oru&ccedil; tutar, rabbinin evini hacceder, eşine itaatte bulunur ve Ali&rsquo;nin (a.s) hakkını tanıyacak olursa, istediği kapıdan cennete girer.&rdquo; </em></li>\n		<li value=\"164\">\n			Peygamber (s.a.a) :<em> &ldquo;Her salihe kadın, rabbine itaat eder, farzlarını yerine getirir ve eşine itaat ederse, cennete girer.&rdquo;</em></li>\n		<li value=\"165\">\n			Peygamber (s.a.a): <em>&ldquo;Bir kadın namazını kılar, evinde oturur, eşine itaat ederse, mutlaka Allah, &ouml;nceki ve sonraki t&uuml;m g&uuml;nahlarını affeder.&rdquo; </em></li>\n		<li value=\"166\">\n			Peygamber (s.a.a): <em>&ldquo;Bana n&uuml;b&uuml;vvet makamını veren Allah&rsquo;a andolsun ki erkeğin kadın &uuml;zerinde hakkı vardır. Erkek onu istediğinde icabet etmelidir. Emrettiğinde isyan etmemelidir ve asla onunla &ccedil;atışmamalı ve muhalefet g&ouml;stermemelidir.&rdquo;</em></li>\n		<li value=\"167\">\n			Peygamber (s.a.a): <em>&ldquo;Kadın eşinin haklarını &ouml;demedik&ccedil;e, aziz ve celil olan Allah&rsquo;ın haklarını &ouml;deyemez.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- İmkan Sağlaması</strong></p>\n\n	<ol>\n		<li value=\"168\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadının g&uuml;zel kokular kullanması, g&uuml;zel elbiseler giymesi, en g&uuml;zel takılar takması, sabah akşam kendisini eşine sunması gerekir ve erkeğin hakları bundan daha &ccedil;oktur.&rdquo; </em></li>\n		<li value=\"169\">\n			Peygamber (s.a.a) : <em>&ldquo;Eşlerinizden esirgemek i&ccedil;in namazlarınızı uzatmayınız.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- Evden Dışarı &Ccedil;ıkmak</strong></p>\n\n	<ol>\n		<li value=\"170\">\n			İmam Sadık (a. s) : <em>&ldquo;Ensardan bir şahıs yolculuğa &ccedil;ıkınca eşine geri d&ouml;n&uuml;nceye kadar evden dışarı &ccedil;ıkmamsını &ouml;nemle vurguladı. O kadının babası eşinin yolculuk sırasında hastalandı. Kadın birisini Allah Resul&uuml;&#39;n&uuml;n yanına g&ouml;nderdi ve babasını ziyaret i&ccedil;in izin vermesini istedi. Peygamber ş&ouml;yle buyurdu: &ldquo;Eşine itaat et ve evinde otur.&rdquo; Hastanın durumu k&ouml;t&uuml;leşti ve kadın yine İslam peygamberine mesaj g&ouml;nderdi ama İslam peygamberi aynı cevabı verdi. B&ouml;ylece babası d&uuml;nyanda g&ouml;&ccedil;t&uuml;, kadın peygambere yeniden mesaj g&ouml;ndererek babasının cenaze merasimine katılmasını istedi. Peygamber (s.a.a) aynı cevabı verdi. Babasını toprağa g&ouml;md&uuml;ler kadın evinde kaldı. Peygamber ona ş&ouml;yle mesaj g&ouml;nderdi: &ldquo;Ey kadın! Allah kocana b&ouml;ylesine itaat ettiğin i&ccedil;in babanı ve seni bağışladı.&rdquo;</em></li>\n		<li value=\"171\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Kadınları yabancıları g&ouml;rmekten sakındırın. Zira onların &ouml;rt&uuml;l&uuml; kalması iffetlerini daha &ccedil;ok korur, kadınların dışarı &ccedil;ıkması ve genel yerlerde hazır bulunmasının, g&uuml;venilir olmayan kimseleri eve g&ouml;t&uuml;rmekten fesadı daha fazla değildir. Eğer eşinin senden başkasını tanımamasını sağlamaya g&uuml;c&uuml;n yetiyorsa bu işi yap.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		<strong>- Erkeğe Eziyet Etmekten, K&ouml;t&uuml; Ahlaklı ve K&ouml;t&uuml; Dilli Olmaktan Sakınmak </strong></p>\n\n	<ol>\n		<li value=\"172\">\n			İslam Peygamberi (s.a.a) : <em>&ldquo;Ey kadınlar! Kendi s&uuml;s ve ziynetinizden bile olsa ve hatta bir hurma tanesi kadar bile olsa sadaka veriniz. Zira sizlerin &ccedil;oğu cehennemin odunlarısınız. Lanet edersiniz, eşlerinizin hizmetlerini takdir etmezsiniz.&rdquo;</em></li>\n		<li value=\"173\">\n			(Bir kadın ş&ouml;yle arz etti: Biz de annelik ediyoruz, &ccedil;ocuklarımızı aylarca karnımızda taşıyoruz, ona s&uuml;t veriyoruz, evleri idare eden bu kızlar ve kardeşlere merhametli davranan bu bacılar bizim t&uuml;r&uuml;m&uuml;zden değiller midir?&rdquo;) Peygamber (s.a.a): <em>&ldquo;Elbette, sizler kardeşsiniz, &ccedil;ocuk doğurmaktasınız, s&uuml;t vermektesiniz, merhamet ve duygu sahibisiniz. Eğer eşinizle uyumsuzluk i&ccedil;inde olmasaydınız ve de ona eziyet etmeseydiniz namaz kılan hi&ccedil;bir kadın kıymet ateşinde yanmazdı.&rdquo;</em></li>\n		<li value=\"174\">\n			Altıncı İmam (a.s) : <em>&ldquo;&Uuml;&ccedil; kişinin namazı kabul edilmez: Sahibinin yanına geri d&ouml;n&uuml;nceye kadar ka&ccedil;an hizmet&ccedil;inin, sabaha kadar eşinin kendisinden razı olmadığı kadının ve insanlar istemediği halde onlara &ouml;nderlik eden &ouml;nderin.&rdquo;</em></li>\n		<li value=\"175\">\n			(Ali b. Cafer (a.s) kardeşi İmam Kazım&rsquo;a (a.s) ş&ouml;yle sordu: &ldquo;Eşini &ouml;fkelendiren kadının namazı olur mu? Bu kadının Allah nezdindeki hali nasıldır? &rdquo;) İmam Kazım (a.s): <em>&ldquo;Kocası razı olmadık&ccedil;a isyan i&ccedil;indedir.&rdquo; </em></li>\n		<li value=\"176\">\n			Allah Resul&uuml; (s.a.a) <em>&ldquo;Beni doğruluk ve d&uuml;r&uuml;stl&uuml;k &uuml;zere risalet makamına se&ccedil;en Allah&rsquo;a yemin olsun ki, erkek eşine &ouml;fkelenince Allah da o kadına &ouml;fkelenir.&rdquo;</em></li>\n		<li value=\"177\">\n			Altıncı İmam (a.s) : <em>&ldquo;Eşini &uuml;zen ve ona eziyet eden bir kadın melundur, melundur. Eşini y&uuml;celten, ona eziyet etmeyen ve b&uuml;t&uuml;n hallerinde eşine itaat eden kadın ise saadet ehlidir, saadet ehlidir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- Evde Hizmet </strong></p>\n\n	<ol>\n		<li value=\"178\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Eşi i&ccedil;in g&uuml;zel yemek yapan bir kadına, Allah da cennette &ccedil;eşit &ccedil;eşit yemekler hazırlar ve ş&ouml;yle der: &ldquo;D&uuml;nyada &ccedil;ektiğin zahmetlere karşılık ye ve i&ccedil;.&rdquo;</em></li>\n		<li value=\"179\">\n			Allah Resul&uuml; (s.a.a) :<em> &ldquo;G&uuml;zel g&ouml;r&uuml;n&uuml;m kazanmasını isteyerek evinde bir şeyi başka bir yere intikal ettiren her kadına Allah rahmet g&ouml;z&uuml;yle bakar. Allah kendisine rahmet g&ouml;z&uuml;yle baktığı bir kimseye ise asla azap etmez.&rdquo; </em></li>\n		<li value=\"180\">\n			İmam Bakır (a.s) : <em>&ldquo;Ş&uuml;phesiz Hz. Fatıma (a.s) evin i&ccedil;inde &ccedil;alışmayı, hamur yoğurmayı, ekmek pişirmeyi ve evi s&uuml;p&uuml;rmeyi &uuml;stlenmişti. M&uuml;minlerin Emiri Ali (a.s) ise odun taşıma ve eve yiyecek getirme gibi evin dışındaki işleri &uuml;stlenmişti. </em></li>\n	</ol>\n\n	<p>\n		<strong>- Kocaya İhtiram Etmek ve O&rsquo;na Karşı G&uuml;zel Davranmak </strong></p>\n\n	<ol>\n		<li value=\"181\">\n			Yedinci İmam (a.s) : <em>&ldquo;Kadının cihadı eşine g&uuml;zel eşlik etmesidir.&rdquo;</em></li>\n		<li value=\"182\">\n			İmam Bakır (a.s) : <em>&ldquo;Kadın i&ccedil;in Rabbi nezdinde, eşini razı etmekten daha g&uuml;&ccedil;l&uuml; ve kurtarıcı bir şefaat&ccedil;i yoktur.&rdquo;</em></li>\n		<li value=\"183\">\n			Altıncı İmam (a.s) : <em>&ldquo;Bir grup kimse İslam peygamberinin (s.a.a) huzuruna vardı ve ş&ouml;yle arz etti: &ldquo;B&uuml;y&uuml;kleri i&ccedil;in secdeye kapanan bir topluluk g&ouml;rd&uuml;k, siz de bize buna izin veriyor musunuz? &rdquo; peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Hayır, eğer b&ouml;yle bir şeyi emredecek olmuş olsaydım, kadının erkeğe secde etmesini emrederdim.&rdquo; </em></li>\n		<li value=\"184\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Zorluk ve refah durumunda eşiyle uyuşan, ona itaat eden her kadını Allah Eyyub&rsquo;un eşiyle haşreder, kocasının k&ouml;t&uuml; ve acı s&ouml;zlerine tahamm&uuml;l eden her kadına ise Allah-u Teala her kelimesi i&ccedil;in oru&ccedil; tutan m&uuml;cahidin sevabını inayet buyurur.&rdquo;</em></li>\n		<li value=\"185\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Erkeğin kadın &uuml;zerindeki hakkı evin ışığını yakması, yemek yapması, kapıya geldiğinde onu karşılayıp kendisine &ldquo;hoş geldin&rdquo; demesi, kendisi i&ccedil;in bir leğen ve havlu hazırlaması eline su d&ouml;kmesi ve bir &ouml;zr&uuml; olmaksızın kendini ondan esirgememesidir.&rdquo;</em></li>\n		<li value=\"186\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Allahım! Ben Peygamberinin kızından razıyım. Allahım! O şu anda panik i&ccedil;indedir, sen onun munisi ol.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- Kocanızdan Başkası İ&ccedil;in S&uuml;slenemeyiniz </strong></p>\n\n	<ol>\n		<li value=\"187\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;S&uuml;s ve ziynetini kocandan başkalarına g&ouml;stermemeli; kocanın gıyabında g&uuml;zel koku s&uuml;rme; dikkat &ccedil;eken baş&ouml;rt&uuml;s&uuml;n&uuml; ve kol bileğini başkasına g&ouml;sterme. B&ouml;yle yapacak olursanız dininizi helak etmiş olur ve Allah&rsquo;ı gazaplandırırsınız.&rdquo;</em></li>\n		<li value=\"188\">\n			Allah Resul&uuml; (s.a.a):<em> &ldquo;Bir erkeğin eşi s&uuml;slenir ve de evinin kapısından dışarı &ccedil;ıkarsa, o erkek deyyustur. Onu deyyus olarak adlandıran kimse g&uuml;nah işlemiş sayılmaz. Bir kadın s&uuml;slenerek evinden &ccedil;ıkar ve erkeği de buna razı olursa erkeği i&ccedil;in kadının attığı her adıma karşılık ateşte bir ev bina edilir. O halde eşlerinizin kanatlarını kırpınız ve kanatlanmasına izin vermeyiniz. Ş&uuml;phesiz kanatlarını kırpmakta hoşnutluk ve mutluluk vardır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>- Kocanızın İzni Olmadan Malında Tasarrufta Bulunmayınız</strong></p>\n\n	<ol>\n		<li value=\"189\">\n			Altıncı İmam (a.s) : <em>&ldquo;Kadının kocasının izni olmaksızın k&ouml;le azat etmesi, sadaka vermesi, bir tedbirde bulunması, bağışta bulunması veya adakta bulunması caiz değildir. Ama farz olan zekat, iyilik ve sıla-i rahimde bulunmak izne bağlı değildir.&rdquo; </em></li>\n		<li value=\"190\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadın kocasının izni olmaksızın bir bağışta bulunamaz, bunu yapacak olursa kadına g&uuml;nah, erkeğe ise m&uuml;kafat vardır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>12-Eşlerin Akrabalarına Karşı G&ouml;revleri</strong></p>\n\n	<p>\n		<strong>&ldquo;İnfak edeceğiniz mal; ana baba, yakınlar i&ccedil;in olmalıdır. .&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Allah&rsquo;tan başkasına kulluk etmeyin, anne babaya, yakınlara, iyilik edin.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Yakınlara&hellip;sevdiği maldan harcar.&rdquo;</strong></p>\n\n	<p>\n		&ldquo;<strong>Konuştuğunuzda, akraba bile olsa s&ouml;z&uuml;n&uuml;zde adil olun.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Allah ş&uuml;phesiz adaleti, iyilik yapmayı, yakınlara bakmayı emreder.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;İ&ccedil;inizde l&uuml;tuf ve servet sahibi olanlar, yakınlarına, d&uuml;şk&uuml;nlere Allah yolunda g&ouml;&ccedil; edenlere (mallarından) vermemek i&ccedil;in yemin etmesinler.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Kendiniz, ana babanız ve yakınlarınız aleyhlerine de olsa, Allah i&ccedil;in şahit olarak adaleti g&ouml;zetin.&rdquo;</strong></p>\n\n	<h1>\n		13-Ailesini Sevindirmek</h1>\n\n	<ol>\n		<li value=\"191\">\n			Resulullah (s.a.a): <em>&ldquo;Her kim pazara girer, bir hediye alır ve onu ailesine g&ouml;t&uuml;r&uuml;rse, bir grup a&ccedil; insana sadaka g&ouml;t&uuml;ren kimse gibidir ve hediye vermekte kızlardan başlamak gerekir.&rdquo;</em></li>\n		<li value=\"192\">\n			İmam Seccad (a.s):<em> &ldquo;Allah ailesini daha fazla nimet ve refah i&ccedil;inde yaşatan kimseden daha &ccedil;ok hoşnuttur.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>8.Anne, Baba ve &ccedil;ocuklar</strong></p>\n\n	<p>\n		Daha fazla bilgi edinmek i&ccedil;in bu kitabın 23 ila 26. b&ouml;l&uuml;mleri ile Mizan&rsquo;ul Hikmet &ldquo;el-Valid ve&rsquo;l Veled&rdquo; konusuna m&uuml;racaat ediniz.</p>\n\n	<p>\n		<strong>1-Annenin &Ccedil;ocuk terbiyesindeki Rol&uuml;</strong></p>\n\n	<ol>\n		<li value=\"193\">\n			Varis ziyaretinin bir b&ouml;l&uuml;m&uuml;nde şehitlerin efendisi Hz. H&uuml;seyin&rsquo;e (a.s) şu şekilde hitap edilmiştir</li>\n	</ol>\n\n	<p>\n		&ldquo;Şehadet ederim ki sen y&uuml;ce nutfelerde ve temiz rahimlerde bir nur idin.&rdquo;</p>\n\n	<ol>\n		<li value=\"194\">\n			Aynı ziyarette Hz. H&uuml;seyin&rsquo;in mukaddes v&uuml;cudu (a.s), Hatice&rsquo;yi K&uuml;bra ve Fatımat&#39;&uuml;z Zehra&rsquo;nın (a.s) yanında yer almıştır: <em>&ldquo;Esselamu aleyke ya ibn-i Fatımat&#39;&uuml;z Zehra, Esselamu aleyk ya ibn-i Haticet&#39;el K&uuml;bra&rdquo;</em></li>\n		<li value=\"195\">\n			Hz. H&uuml;seyin (a.s), H&uuml;r b. Yezid&rsquo;in başını kucağına alınca, onun heva, heves ve &Uuml;meyye oğullarının hakimiyetinden &ouml;zg&uuml;r ve h&uuml;r oluşunu, annesine isnat ederek : <em>&ldquo;Sen, annenin seni h&uuml;r olarak adlandırdığı gibi h&uuml;rs&uuml;n.&rdquo;</em></li>\n		<li value=\"196\">\n			&Ouml;mer b. Sa&rsquo;d, Hz. H&uuml;seyin&rsquo;den (a.s) Yezid&rsquo;e biat almak hususunda ısrar g&ouml;sterince, İmam (a.s) kendisinin ve ashabının biat etmeyişini temiz annelere ve annelerin temiz eteklerine isnat ederek : <em>&ldquo;Pak ve tertemiz annelerin kucakları.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		<strong>2-Babanın &Ccedil;ocuk terbiyesindeki Rol&uuml;</strong></p>\n\n	<ol>\n		<li value=\"197\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;İnnel Irka dessasun&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>3- &Ccedil;ocuğun Anne ve Baba &Uuml;zerindeki Hakları </strong></p>\n\n	<ol>\n		<li value=\"198\">\n			Hz. Ali (a.s) : <em>&ldquo;&Ccedil;ocuğun babası &uuml;zerindeki hakkı, ona g&uuml;zel isim vermesi, edebini g&uuml;zelleştirmesi ve Kur&rsquo;an &ouml;ğretmesidir.&rdquo;</em></li>\n		<li value=\"199\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Ccedil;ocuğun baba &uuml;zerindeki bir hakkı da ona yazmayı, y&uuml;z&uuml;c&uuml;l&uuml;ğ&uuml;, ok atıcılığı &ouml;ğretmesi ve onu sadece helal ve temiz şeylerle rızıklandırmasıdır.&rdquo;</em></li>\n		<li value=\"200\">\n			Allah Resul&uuml; (s.a.a) :<em> &ldquo;&Ccedil;ocuklarına ancak temiz rızık vermelidir.&rdquo; </em></li>\n		<li value=\"201\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Evladın baba &uuml;zerindeki hakkı, onu g&uuml;zel bir isimle isimlendirmesi, buluğa erdiğinde onu evlendirmesi ve ona yazmayı &ouml;ğretmesidir.&rdquo;</em></li>\n		<li value=\"202\">\n			Bir şahıs Allah Resul&uuml;ne (s.a.a), &ldquo;&Ccedil;ocuğumun &uuml;zerimdeki hakkı nedir? &rdquo; diye sorunca, <em>&ldquo;İsmini g&uuml;zel koy, g&uuml;zel terbiye et ve onu g&uuml;zel bir yere koy.&rdquo;</em> diye buyurmuştur<strong><em>.</em></strong></li>\n		<li value=\"203\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kimin &ccedil;ocuğu evlenme &ccedil;ağına gelir ve yanında onu evlendirecek bir şey bulunur da onu evlendirmezse sonra &ccedil;ocuk i&ccedil;in bir g&uuml;nah ortaya &ccedil;ıkarsa bunun g&uuml;nahı babanın &uuml;zerine olur.&rdquo;</em></li>\n		<li value=\"204\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;&Ccedil;ocuğun, babası &uuml;zerindeki hakkı, ona g&uuml;zel isim vermesi, edebini g&uuml;zelleştirmesi ve Kur&rsquo;an &ouml;ğretmesidir.&rdquo;</em></li>\n		<li value=\"205\">\n			Ensardan birisi İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedi: &ldquo;Kimin hakkında iyilik yapayım? &rdquo; İmam Sadık (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Anne ve babana iyilik yap.&rdquo;</em> O şahıs, &ldquo;Anne babam &ouml;lm&uuml;şt&uuml;r&rdquo; deyince İmam (a.s), <em>&ldquo;&Ccedil;ocuğuna iyilik yap&rdquo; </em>buyurdu.</li>\n		<li value=\"206\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Ccedil;ocuklarınızı &uuml;&ccedil; haslet &uuml;zere terbiye ediniz: &ldquo;Peygamberinize sevgi, peygamberin Ehl-i Beyt&rsquo;ine sevgi ve Kur&rsquo;an okumak.&rdquo;</em></li>\n		<li value=\"207\">\n			İmam Sadık (a.s) : <em>&ldquo;&Ccedil;ocuk yedi yaşına kadar oyun oynasın, diğer yedi yıl Kur&rsquo;an &ouml;ğrensin ve diğer yedi yıl da helal ve haramı &ouml;ğrensin.&rdquo;</em></li>\n		<li value=\"208\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;&Ccedil;ocuklarınız ilim &ouml;ğrenmelerini emrediniz.&rdquo;</em></li>\n		<li value=\"209\">\n			Hakeza İmam Ali (a.s) : <em>&ldquo;&Ccedil;ocuklarınıza namazı &ouml;ğretiniz ve buluğ &ccedil;ağına eriştiklerinde de namaz meselesini ciddiye almalarını sağlayınız.&rdquo;</em></li>\n		<li value=\"210\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;&Ccedil;ocuklar anne babasına eziyet edince, onların haklarını zayi etmiş olduğu gibi babalar ve anneler de &ccedil;ocukların haklarına riayet etmediği takdirde onların haklarını &ccedil;iğnemiş olurlar. Anne ve babaların haklarına riayet etmek &ccedil;ocuklara farz olduğu gibi, &ccedil;ocukların anne ve babaların haklarına riayet etmesi de farz ve gereklidir.&rdquo;</em></li>\n		<li value=\"211\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim &ccedil;ocuğunu &ouml;perse, Allah onun i&ccedil;in bir iyilik yazar; her kim &ccedil;ocuğunu sevindirirse, Allah kıyamet g&uuml;n&uuml; onu sevindirir. Her kim &ccedil;ocuğuna Kur&rsquo;an &ouml;ğretirse, anne ve babası kıyamet g&uuml;n&uuml; onu &ccedil;ağırır, onlara nurdan iki elbise giydirilir; &ouml;yle ki o ikisinin nurundan b&uuml;t&uuml;n cennet ehli nurlanır.&rdquo;</em></li>\n		<li value=\"212\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kimin bir &ccedil;ocuğu varsa, onunla &ccedil;ocuklaşsın.&rdquo;</em></li>\n		<li value=\"213\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kimin bir kız &ccedil;ocuğu olur da onu edeplendirir ve onu g&uuml;zel terbiye ederse ve ona &ouml;ğretir ve &ouml;ğretimini g&uuml;zel yaparsa ve Allah&rsquo;ın kendisine verdiği nimetleri de geniş tutarsa, bu onun i&ccedil;in ateşe karşı bir engel ve &ouml;rt&uuml; olmuş olur.&rdquo;</em></li>\n		<li value=\"214\">\n			Allah Resul&uuml;: <em>&ldquo;İlahi takvaya riayet ediniz, &ccedil;ocuklarınız arasında adaletle davranınız.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		&ldquo;Sizin aranızda iyilik, şefkat ve adalet &uuml;zere davranılmasını istediğiniz gibi siz de &ccedil;ocuklarınız arasında hediye alma hususunda ayrıcalık g&ouml;zetmeyin.&rdquo;</p>\n\n	<p>\n		<em>&ldquo;Allah &ccedil;ocuklar arasında hatta &ouml;pme hususunda bile adalete riayet etmenizi istemektedir.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"215\">\n			Allah Resul&uuml; bir şahsı iki &ccedil;ocuğundan birini &ouml;p&uuml;p de diğeriyle ilgilenmediğini g&ouml;rd&uuml;ğ&uuml;nde ona ş&ouml;yle buyurdu: <em>&ldquo;Neden &ouml;pme hususunda o ikisinin arasında adalete riayet etmiyorsun? &Ouml;pmek istiyorsan her ikisini de &ouml;p.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>4-Anne ve Babanın &Ccedil;ocuk &Uuml;zerindeki Hakları.</strong></p>\n\n	<p>\n		<strong>&ldquo;</strong><strong>Rabbin, yalnız kendisine kulluk etmenizi ve ana babaya da iyi davranmanızı kesin bir şekilde emretti. Eğer ikisinden biri veya her ikisi, senin yanında iken ihtiyarlayacak olursa, onlara karşı &ldquo;of&rdquo; bile demeyesin, onları azarlamayasın. İkisine de hep tatlı s&ouml;z s&ouml;yleyesin. Onlara acıyarak al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k kanatlarını ger ve: &ldquo;Rabbim! K&uuml;&ccedil;&uuml;kken beni yetiştirdikleri gibi sen de onlara merhamet et! &rdquo; de.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Bana ve ana babana ş&uuml;kret diye tavsiyede bulunmuşuzdur. D&ouml;n&uuml;ş banadır. Ey insanoğlu! Ana baba, seni, k&ouml;r&uuml; k&ouml;r&uuml;ne bana ortak koşman i&ccedil;in zorlarlarsa, onlara itaat etme; d&uuml;nya işlerinde onlarla g&uuml;zel ge&ccedil;in; bana y&ouml;nelen kimsenin yoluna uy; sonunda d&ouml;n&uuml;ş&uuml;n&uuml;z banadır. O zaman, yaptıklarınızı size bildiririm.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"216\">\n			Ravi İmam Sadık&rsquo;a (a.s) ş&ouml;yle sordu: &ldquo;Hangi amel daha &uuml;st&uuml;nd&uuml;r?<em>&rdquo; </em>İmam Sadık (a.s) ş&ouml;yle buyurdu:<em> &ldquo;Namazı vaktinde kılmak, anne babaya iyilik yapmak ve aziz ve celil olan Allah yolunda cihat etmek.&rdquo;</em></li>\n		<li value=\"217\">\n			İmam Sadık (a.s) : <em>&ldquo;Sizden birinin &ouml;l&uuml; veya diri anne babasına iyilik etmesine engel olan nedir?&rdquo;</em></li>\n	</ol>\n\n	<p>\n		Birisi, &ldquo;D&uuml;nyadan g&ouml;&ccedil;m&uuml;ş olan anne babaya karşı ne yapalım?&rdquo; diye sorduğunda İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Onların adına namaz kılsın, onların adına sadaka versin, onlar adına hacca gitsin ve onlar adına oru&ccedil; tutsun.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"218\">\n			Emali kitabında İmam Sadık&rsquo;tan (a.s) rivayet edildiği &uuml;zere Musa (a.s) arşın g&ouml;lgesinde &ccedil;ok g&uuml;zel bir y&uuml;z g&ouml;r&uuml;nce ş&ouml;yle arz etti: <em>&ldquo;Arşın başına g&ouml;lge saldığı bu şey nedir? &rdquo;</em> Kendisine ş&ouml;yle hitap edildi: <em>&ldquo;Bu şahıs, anne ve babasına &ccedil;ok iyilik etmiştir, dolayısıyla da dosyası, laf taşımaktan ve iki kişinin arasını bozmaktan temizlenmiştir.&rdquo;</em></li>\n		<li value=\"219\">\n			Altıncı İmam (a.s) : <em>&ldquo;Eğer, &ouml;l&uuml;m&uuml;n sizlere kolay olmasını istiyorsanız, akrabalarınıza baş vurunuz, anne ve babanıza iyilik ediniz. Bu durumda &ouml;l&uuml;m meleğinden şu s&ouml;z işitilir: &ldquo;Ona sıkı davranmayınız.&rdquo;Yine bu iş, &ouml;mr&uuml;n sonuna kadar fakirliği sizden uzaklaştırır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		Ali (a.s) : <em>&ldquo;Anne ve babanın, Allah&rsquo;a isyan dışında her konudaki s&ouml;z&uuml;n&uuml; kabul et.&rdquo;</em></p>\n\n	<p>\n		Yedinci İmam (a.s) : <em>&ldquo;Bir şahıs, Allah Resul&uuml;ne ş&ouml;yle arz etti: &ldquo;Bana, baba haklarını s&ouml;yle.&rdquo; İmam ş&ouml;yle buyurdu: &ldquo;Onu ismiyle &ccedil;ağırmaması, ondan &ouml;nce y&uuml;r&uuml;memeli, ondan &ouml;nce oturmamalı ve ona s&ouml;v&uuml;lmesine sebep olmamalı.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"220\">\n			İmam Sadık (a.s) : &ldquo;<em>Anne ve baba hakkında &ccedil;ocuklara &uuml;&ccedil; şey farzdır: Her haliyle onlara teşekk&uuml;r etmeli, Allah&rsquo;a isyan dışında emir ve yasaklarını kabullenmeli, gizli ve a&ccedil;ıkta onların hayrını dilemelidirler.&rdquo;</em></li>\n		<li value=\"221\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Anne babasının hakkına riayet etmeyen kimseye ş&ouml;yle denilir: İstediğin gibi davran, ş&uuml;phesiz ben seni bağışlamayacağım.&rdquo;</em></li>\n		<li value=\"222\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İki şeyin cezası hususunda d&uuml;nyada acele edilir: &ldquo;Zina ve anne babaya karşı gelmek.&rdquo;</em></li>\n		<li value=\"223\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Herkim anne babasını &uuml;zerse, ş&uuml;phesiz onlara asilik yapmıştır.&rdquo;</em></li>\n		<li value=\"224\">\n			Altıncı İmam (a.s) : <em>&ldquo;Anne ve babaya sert bakmak, onlara isyan sayılır.&rdquo;</em></li>\n		<li value=\"225\">\n			Bir şahıs Allah Resul&uuml;&rsquo;ne ş&ouml;yle arz etti: &ldquo;İşlemediğim &ccedil;irkin bir amel yoktur. Acaba bana t&ouml;vbe yolu a&ccedil;ık mıdır?&rdquo; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Anne baban hayatta mıdır? &rdquo;</em> O ş&ouml;yle dedi: &ldquo;Annem vefat etmiştir, ama babam hayattadır.&rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Eğer b&uuml;t&uuml;n g&uuml;nahlarının bağışlanmasını istiyorsan, git ve babana iyilik et.&rdquo;</em> O şahıs, camiden &ccedil;ıktığı zaman Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Keşke annesi (hayatta) olsaydı.&rdquo;</em></li>\n		<li value=\"226\">\n			Hz. Musa (a.s) &uuml;&ccedil; defa, Allah&rsquo;tan kendisine tavsiyede bulunmasını isteyince kendisine ş&ouml;yle hitap edildi: <em>&ldquo;Sana iki defa anneni, bir defa da babanı tavsiye ediyorum.&rdquo;</em></li>\n		<li value=\"227\">\n			İmam Bakır (a.s) : <em>&ldquo;&Uuml;&ccedil; şeyde hi&ccedil; kimse i&ccedil;in &ouml;zg&uuml;rl&uuml;k yoktur: İyi ve k&ouml;t&uuml;ye emaneti eda etmek, iyi ve k&ouml;t&uuml;ye verilen ahde vefa g&ouml;stermek, iyi ve k&ouml;t&uuml; anne babaya iyilikte bulunmak.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>5- &Ccedil;ocuğun Değeri</strong></h1>\n\n	<ol>\n		<li value=\"228\">\n			Resulullah (s.a.a):<em> &ldquo;Her ağacın bir meyvesi vardır. Kalbin meyvesi ise &ccedil;ocuktur.&rdquo;</em></li>\n		<li value=\"229\">\n			İmam Seccad (a.s): <em>&ldquo;İnsanın mutluluklarından biri de kendisine yardımcı olacak bir &ccedil;ocuğunun olmasıdır.&rdquo;</em></li>\n		<li value=\"230\">\n			İmam Bakır (a.s):<em> &ldquo;&Ccedil;ocuğunun yaratılışının, ahlakının ve davranışlarının kendine benzemesi insanın utluluğundandır.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>6-&Ccedil;ocuk İmtihanı</strong></h1>\n\n	<ol>\n		<li value=\"231\">\n			Resulullah (s.a.a): <em>&ldquo;&Ccedil;ocuklarımız ciğerlerimizdir, gen&ccedil;lerimiz emirlerimizdir, b&uuml;y&uuml;klerimiz d&uuml;şmanlarımızdır, eğer yaşarlarsa bize imtihan vesilesi olurlar ve eğer &ouml;l&uuml;rlerse bizi &uuml;zerler.&rdquo;</em></li>\n		<li value=\"232\">\n			Resulullah (s.a.a):<em> &ldquo;&Ccedil;ocuklarımız korkutucu, eritici ve h&uuml;z&uuml;n vericidirler.&rdquo;</em></li>\n		<li value=\"233\">\n			İmam Ali (a.s): <em>&ldquo;İşlerinin &ccedil;oğunu eşine ve &ccedil;ocuklarına ayırma. Zira ehlin ve &ccedil;ocukların Allah&#39;ın dostları ise Allah onları zayi etmez. Yok eğer Allah&#39;ın d&uuml;şmanları iseler o halde neden Allah&#39;ın d&uuml;şmanlarına &uuml;z&uuml;l&uuml;yor ve &ccedil;alışıyorsun?&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>7-&Ccedil;ocuk Sevgisi</strong></h1>\n\n	<ol>\n		<li value=\"234\">\n			Resulullah (s.a.a):<em> &ldquo;&Ccedil;ocukları seviniz ve onlara karşı merhametli olunuz.&rdquo;</em></li>\n		<li value=\"235\">\n			Resulullah (s.a.a) kendisine, &ldquo;Ben asla bir &ccedil;ocuğu &ouml;pmedim&rdquo; diyen ve sonra da giden birisi hakkında : <em>&ldquo;Bu adam benim nezdimde ateş ehlindendir.&rdquo;</em></li>\n		<li value=\"236\">\n			İmam Sadık (a.s):<em> &ldquo;Aziz ve celil olan Allah kula, &ccedil;ocuğuna karşı beslediği aşırı sevgi dolayısıyla merhamet eder.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>8-&Ccedil;ocukla &Ccedil;ocuklaşmak</strong></h1>\n\n	<ol>\n		<li value=\"237\">\n			Resulullah (s.a.a): <em>&ldquo;Her kimin &ccedil;ocuğu varsa ona &ccedil;ocuk&ccedil;a davranmalıdır.&rdquo;</em></li>\n		<li value=\"238\">\n			Cabir: &ldquo;Resulullah&rsquo;ın (s.a.a) huzuruna vardım. Hasan ve H&uuml;seyin&rsquo;in Peygamber&rsquo;in sırtına bindiğini ve Peygamber&rsquo;in de onlar i&ccedil;in diz &ccedil;&ouml;k&uuml;p eğildiğini ve onlara ş&ouml;yle buyurduğunu g&ouml;rd&uuml;m: <em>&ldquo;Ne de iyi bineğiniz var ve sizler ne de iyi binicilersiniz.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>9-Salih Evlad</strong></h1>\n\n	<p>\n		<strong>&ldquo;Onlar: &ldquo;Rabbimiz! Bize eşlerimizden ve &ccedil;ocuklarımızdan g&ouml;z&uuml;m&uuml;z&uuml;n aydınlığı olacak insanlar ihsan et ve bizi, Allah&rsquo;a karşı gelmekten sakınanlara &ouml;nder yap&rdquo; derler.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"239\">\n			Resulullah (s.a.a):<em> &ldquo;Salih &ccedil;ocuk g&uuml;zel kokulu cennet &ccedil;i&ccedil;eklerinden bir &ccedil;i&ccedil;ektir.&rdquo;</em></li>\n		<li value=\"240\">\n			Resulullah (s.a.a): <em>&ldquo;Salih &ccedil;ocuk Allah&rsquo;ın kulları arasında b&ouml;l&uuml;şt&uuml;rd&uuml;ğ&uuml; bir g&uuml;ld&uuml;r.&rdquo;</em></li>\n		<li value=\"241\">\n			Resulullah (s.a.a): <em>&ldquo;Salih evlada sahip olmak insanın mutluluğundandır.&rdquo;</em></li>\n		<li value=\"242\">\n			İmam Ali (a.s): <em>&ldquo;Ben Rabbimden ne g&uuml;zel y&uuml;zl&uuml; bir &ccedil;ocuk ve ne g&uuml;zel boylu boslu bir &ccedil;ocuk istedim. Ben Rabbimden Allah&rsquo;a itaat eden, O&rsquo;ndan korkan ve kendisine baktığımda Allah&rsquo;a itaat ettiğini g&ouml;r&uuml;nce g&ouml;z&uuml;m&uuml;n aydınlanacağı bir &ccedil;ocuk istedim.&rdquo;</em></li>\n		<li value=\"243\">\n			İmam Sadık (a.s): <em>&ldquo;Allah&rsquo;ın m&uuml;min kulundan mirası kendisi i&ccedil;in mağfiret dileyen salih evlattır.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>10-Kız &Ccedil;ocuğundan Hoşlanmamaktan Sakınmak</strong></h1>\n\n	<ol>\n		<li value=\"244\">\n			Resulullah (s.a.a): <em>&ldquo;Kız &ccedil;ocuklarını k&ouml;t&uuml; g&ouml;rmeyin. Zira onlar değerli kaynaşılan kimselerdir.&rdquo;</em></li>\n		<li value=\"245\">\n			Resulullah (s.a.a):<em> &ldquo;Kız &ccedil;ocukları şefkatli, yardımcı ve bereketlidirler.&rdquo;</em></li>\n		<li value=\"246\">\n			Resulullah (s.a.a):<em> &ldquo;Allah Tebarek ve Teala kadınlara erkeklerden daha merhametlidir. Erkek mahremi olan kadınlardan birini sevindirecek olursa Allah da kıyamet g&uuml;n&uuml; onu sevindirir.&rdquo;</em></li>\n		<li value=\"247\">\n			İmam Sadık (a.s): <em>&ldquo;Erkek &ccedil;ocukları nimet, kız &ccedil;ocukları ise iyiliktir. Allah nimetlerin hesabını sorar, iyilikler i&ccedil;in ise m&uuml;kafat verir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>11-&Ccedil;ocuklar Arasında Adalete Teşvik</strong></h1>\n\n	<ol>\n		<li value=\"248\">\n			Resulullah (s.a.a): <em>&ldquo;&Ccedil;ocuklarınız arasında (size karşı) iyilikte ve l&uuml;tufta adalet &uuml;zere davranmalarını sevdiğiniz gibi siz de onlara karşı adaletli olunuz.&rdquo;</em></li>\n		<li value=\"249\">\n			Resulullah (s.a.a) iki &ccedil;ocuğundan birini &ouml;p&uuml;p diğerini &ouml;pmeyen bir adamı g&ouml;r&uuml;nce :<em> &ldquo;Neden o ikisi arasında eşit davranmadın?&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>12-Ana Babaya İhsanda Bulunmaya Teşvik</strong></h1>\n\n	<ol>\n		<li value=\"250\">\n			Resulullah (s.a.a) kendisine ana babanın &ccedil;ocuklar &uuml;zerindeki hakkı sorulunca :<em> &ldquo;O ikisi senin cennet ve cehennemindir.&rdquo;</em></li>\n		<li value=\"251\">\n			Resulullah (s.a.a) kendisine Allah nezdinde en sevimli şeyin ne olduğunu soran İbn-i Mes&rsquo;ud&#39;a :<em> &ldquo;Namazı vaktinde kılmaktır.&rdquo;</em> Ben (İbn-i Mes&rsquo;ud) ş&ouml;yle arzettim: &ldquo;Daha sonra nedir?&rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Anne babaya iyilik etmektir.&rdquo;</em></li>\n		<li value=\"252\">\n			Resulullah (s.a.a): <em>&ldquo;Her kim anne babasına iyilik ederse ne mutlu ona. Allah &ouml;mr&uuml;n&uuml; artırmıştır.&rdquo;</em></li>\n		<li value=\"253\">\n			Resulullah (s.a.a): <em>&ldquo;Allah&rsquo;ın hoşnutluğu babanın hoşnutluğundadır ve Allah&rsquo;ın hoşnutsuzluğu ise babanın hoşnutsuzluğundadır.&rdquo;</em></li>\n		<li value=\"254\">\n			İmam Sadık (a.s): <em>&ldquo;Babalarınıza karşı iyi davranın ki evlatlarınız da size iyi davransın.&rdquo;</em></li>\n		<li value=\"255\">\n			İmam Rıza (a.s):<em> &ldquo;Ş&uuml;phesiz aziz ve celil olan Allah, kendisine ve anne ve babaya ş&uuml;kranda bulunulmasını emretmiştir. O halde her kim anne babasına ş&uuml;kranda bulunmamışsa Allah&rsquo;a ş&uuml;kranda bulunmamış olur.&rdquo;</em></li>\n		<li value=\"256\">\n			İmam Rıza (a.s): <em>&ldquo;Her ne kadar m&uuml;şrik de olsa anne babaya (itaat) farzdır ama Allah&rsquo;a isyan hususunda onlara itaat etmemek gerekir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>13-&Ouml;l&uuml;mlerinden Sonra Ana Babaya İyilikte Bulunmaya Teşvik</strong></h1>\n\n	<ol>\n		<li value=\"257\">\n			Resulullah (s.a.a) anne babanın &ouml;l&uuml;m&uuml;nden sonra onlara iyilik etme hakkında sorulunca : <em>&ldquo;Evet onlar i&ccedil;in dua etmek, onlar i&ccedil;in mağfiret dilemek, vefatlarından sonra vasiyetlerini yerine getirmek, akrabalarına sıla-ı rahimde bulunmak ve dostlarına saygı g&ouml;stermekledir.&rdquo;</em></li>\n		<li value=\"258\">\n			İmam Bakır (a.s): <em>&ldquo;Ş&uuml;phesiz insan bazen anne babası hayattayken onlara iyilik eder ama &ouml;ld&uuml;klerinde ne onların borcunu &ouml;der ve ne onlara mağfiret diler. Bu durumda Allah onu (Anne babaya) karşı isyankar olarak yazar bazen de insan anne babası hayattayken onlara itaat etmez ve iyilikte bulunmaz ve &ouml;ld&uuml;kleri taktirde bor&ccedil;larını &ouml;der, onlara mağfiret diler, bu y&uuml;zden de aziz ve celil olan Allah onu iyilerden yazar.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>14-Cennet Annelerin Ayakları Altındadır</strong></h1>\n\n	<ol>\n		<li value=\"259\">\n			Resulullah (s.a.a): <em>&ldquo;Cennet annenin ayakları altındadır.&rdquo;</em></li>\n		<li value=\"260\">\n			Resulullah (s.a.a) kendisine yapmadığım &ccedil;irkin bir iş kalmamıştır acaba t&ouml;vbe etmem imkanım var mıdır? diye sorulunca <em>&ldquo;Acaba anne ve babandan biri hayatta mıdır?&rdquo;</em> diye sordu. Ben (o şahıs) ş&ouml;yle arzettim: &ldquo;Babam hayattadır.&rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Git ve ona iyilik et&rdquo;</em> o şahıs gittikten sonra Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Keşke annesi de hayatta olsaydı.&rdquo;</em></li>\n		<li value=\"261\">\n			İmam Sadık (a.s): &ldquo;Birisi Peygamberin (s.a.a) huzuruna vardı ve ş&ouml;yle arzetti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! Kime iyilik edeyim?&rdquo; Peygamber: <em>&ldquo;Annene.&rdquo;</em> O şahıs ş&ouml;yle arzetti: &ldquo;Daha sonra kime iyilik edeyim?&rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Annene.&rdquo;</em> O şahıs ş&ouml;yle arzetti: &ldquo;Sonra kime?&rdquo; Peygamber ş&ouml;yle arzetti: <em>&ldquo;Annene.&rdquo;</em> O şahıs, &ldquo;Daha sonra kime iyilik edeyim?&rdquo; diye sorunca Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Babana.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>15-Anne Babaya Eziyet</strong></h1>\n\n	<ol>\n		<li value=\"262\">\n			İmam Sadık (a.s): <em>&ldquo;Anne babaya en k&uuml;&ccedil;&uuml;k saygısızlık onlara &ldquo;&ouml;f&rdquo; demektir. Aziz ve celil olan Allah ondan daha basit bir şey g&ouml;rm&uuml;ş olsaydı ş&uuml;phesiz ondan da sakındırırdı.&rdquo;</em></li>\n		<li value=\"263\">\n			İmam Sadık (a.s) Allah-u Teala&rsquo;nın <strong>&ldquo;Onlara rahmet kanatlarını ger&rdquo;</strong> ayeti hakkında : <em>&ldquo;Onlara sadece rahmet ve şefkat g&ouml;z&uuml;yle bak. Onlara sesini y&uuml;kseltme. Elini onların elinden &uuml;st&uuml;n tutma ve onlardan &ouml;ne ge&ccedil;me.&rdquo;</em></li>\n		<li value=\"264\">\n			İmam Sadık (a.s) Allah-u Teala&rsquo;nın <strong>&ldquo;Onlara tatlı s&ouml;zler s&ouml;yle&rdquo;</strong> ayeti hakkında : <em>&ldquo;Eğer seni d&ouml;vseler</em> &ldquo;<strong>Allah sizleri bağışlasın</strong>&rdquo; <em>de.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>16-Anne Babaya İsyan</strong></h1>\n\n	<ol>\n		<li value=\"265\">\n			Resulullah (s.a.a): <em>&ldquo;Anne babaya saygısızlık eden evlada ş&ouml;yle denir: &ldquo;İstediğin şeyi (ibadeti) yap. Ama ş&uuml;phesiz seni bağışlamayacağım.&rdquo;</em></li>\n		<li value=\"266\">\n			Resulullah (s.a.a): <em>&ldquo;Anne babasını &uuml;zen kimse onlara isyan etmiştir.&rdquo;</em></li>\n		<li value=\"267\">\n			İmam Sadık (a.s): <em>&ldquo;Anne babaya saygısızlık etmek b&uuml;y&uuml;k g&uuml;nahlardandır. Zira Allah-u Teala itaat etmeyen evladı mutsuz ve isyankar olarak karar kılmıştır.&rdquo;</em></li>\n		<li value=\"268\">\n			İmam Sadık (a.s): <em>&ldquo;İnsanın onlara g&ouml;z&uuml;n&uuml; dikip sert bakması da anne babaya isyandan sayılmıştır.&rdquo;</em></li>\n		<li value=\"269\">\n			İmam Sadık (a.s): <em>&ldquo;Her kim kendisine zulmeden anne ve babasına kinli g&ouml;zle bakarsa Allah onun hi&ccedil;bir namazını kabul etmez.&rdquo;</em></li>\n		<li value=\"270\">\n			İmam Hadi (a.s):<em> &ldquo;Anne babaya isyan fakirliğe sebep olur ve insanı zillete s&uuml;r&uuml;kler.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>9.İslam&rsquo;da &Ccedil;ocuk Bakımı</strong></p>\n\n	<p>\n		Konu hakkında daha fazla bilgi edinmek i&ccedil;in Bu kitabın 20 ila 22. b&ouml;l&uuml;mleri ile Gurer&rsquo;ul Hikem ve Mizan&rsquo;ul Hikmet kitaplarını m&uuml;talaa ediniz.</p>\n\n	<p>\n		<strong>1-Hamilelik, S&uuml;t Emzirme ve isimlendirme D&ouml;nemi</strong></p>\n\n	<p>\n		&ldquo;<strong>Biz insana, ana ve babasına iyi davranmasını tavsiye etmişizdir. Annesi onu, g&uuml;&ccedil;s&uuml;zl&uuml;kten g&uuml;&ccedil;s&uuml;zl&uuml;ğe uğrayarak karnında taşımıştır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Biz insana, anne ve babasına iyilik etmesini tavsiye ettik. Annesi onu, (karnında) zorluğa uğrayarak taşıdı ve g&uuml;&ccedil;l&uuml;kle doğurdu.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"271\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Evet kadın hamile olunca oru&ccedil; tutan, geceyi ibadetle ge&ccedil;iren ve Allah yolunda canıyla ve malıyla cihad eden kimse gibidir.&rdquo;</em></li>\n		<li value=\"272\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadın &ccedil;ocuk doğurunca, onun i&ccedil;in azamet ve b&uuml;y&uuml;kl&uuml;ğ&uuml; derk edilemeyecek kadar bir sevap vardır.&rdquo;</em></li>\n		<li value=\"273\">\n			İmam Sadık (a.s) : <em>&ldquo;Doğum yaparken &ouml;len kadınlar i&ccedil;in kıyamette hi&ccedil;bir hesap yoktur. Zira &ccedil;ocuğunu d&uuml;nyaya getirme h&uuml;zn&uuml; i&ccedil;inde &ouml;lm&uuml;şt&uuml;r.&rdquo; </em></li>\n		<li value=\"274\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kadın doğum yapınca ona hurma veriniz. Zira Allah, Meryem-i K&uuml;bra&rsquo;ya doğum yaptığında hurma yemesini emretmiştir. Eğer varsa Medine hurmasından yoksa kendi şehirlerinizdeki hurmalardan yedi tane hurmayı kadına yediriniz.&rdquo; </em></li>\n		<li value=\"275\">\n			Kuds&icirc; hadiste Allah-u Teala :<em> &ldquo;İzzet, celal, azamet ve y&uuml;celiğime andolsun ki, eğer kadın &ccedil;ocuk doğurduğu g&uuml;n hurma yiyecek olursa, doğurduğu &ccedil;ocuk erkek olduğu takdirde sabırlı, kız olduğu takdirde ise yine sabırlı olacaktır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		2-&Ccedil;ocuğun İlk Gıdası</p>\n\n	<ol>\n		<li value=\"276\">\n			B&uuml;y&uuml;k alim olan Kuleyni değerli kitabı Kafi&rsquo;de şu rivayeti nakletmiştir: <em>&ldquo;&Ccedil;ocuğunuzun damağına Fırat suyunu ve Hz. H&uuml;seyin&rsquo;in mezar toprağını s&uuml;r&uuml;n&uuml;z; bulunmazsa yağmur suyuyla ıslatınız.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3-Ezan ve Kamet</p>\n\n	<ol>\n		<li value=\"277\">\n			&ldquo;A<em>llah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ve masum imamların metodu doğumun ilk anlarında &ccedil;ocuğun sağ ve sol kulağına ezan ve kamet okumaktır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4-&Ccedil;ocuğun Doğum Anında Şu Adaplara Riayet Ediniz</p>\n\n	<ol>\n		<li value=\"278\">\n			Mekarim&rsquo;ul Ahlak kitabının sahibinin nakline g&ouml;re Masum İmam (a.s) : <em>&ldquo;&Ccedil;ocuğun doğum anında şu yedi haslet s&uuml;nnettir: </em></li>\n	</ol>\n\n	<p>\n		<em>En &ouml;ncesi adını koymaktır. Başını tıraş etmek, sa&ccedil;ları ağırlığınca sadaka vermek, akika, &ccedil;ocuğun başına zaferan s&uuml;r&uuml;lmesi, s&uuml;nnet edilerek temizlenmesi ve komşulara akika yedirilmesi.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"279\">\n			İmam Sadık (a.s) akika vermeyi olduk&ccedil;a &ouml;nemle vurgulanmış bir m&uuml;stehap olarak kabul etmekteydi. &Ouml;yle ki akika hususunda &ldquo;farz&rdquo; (gerekli) kelimesini kullanmıştır:</li>\n	</ol>\n\n	<p>\n		<em>&ldquo;Akika farzdır (gereklidir).&rdquo;</em></p>\n\n	<ol>\n		<li value=\"280\">\n			İmam Musa b. Cafer&rsquo;e (a.s) s&uuml;nnet hakkında sorulunca: <em>&ldquo;&Ccedil;ocuk yedi g&uuml;nl&uuml;kken s&uuml;nnet ettirilmesi s&uuml;nnettir.&rdquo; </em></li>\n	</ol>\n\n	<p>\n		5-Anne S&uuml;t&uuml;</p>\n\n	<p>\n		<strong>&nbsp;&ldquo;Anneler, &ccedil;ocuklarını emzirmeyi tamamlatmak isteyen (baba) i&ccedil;in, tam iki sene emzirirler.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;&Ccedil;ocuğun s&uuml;tten kesilmesi iki yıl i&ccedil;inde olur.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"281\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Ccedil;ocuk i&ccedil;in anne s&uuml;t&uuml;nden daha hayırlı bir s&uuml;t yoktur.&rdquo;</em></li>\n		<li value=\"282\">\n			İmam Sadık (a.s): <em>&ldquo;&Ccedil;ocuğa bir memenden s&uuml;t verme, her iki memenden de s&uuml;t ver ki birisi yiyecek ve diğeri ise i&ccedil;ecek olsun.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		6-İsim Koymak</p>\n\n	<ol>\n		<li value=\"283\">\n			Yedinci İmam (a.s) : <em>&ldquo;Erkeğin &ccedil;ocuğuna yaptığı ilk iyilik, onu g&uuml;zel isimle isimlendirmesidir. O halde sizden biri de &ccedil;ocuğuna g&uuml;zel isim se&ccedil;sin.&rdquo;</em></li>\n		<li value=\"284\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İsimlerinizi g&uuml;zel se&ccedil;iniz ki kıyamet g&uuml;n&uuml; o isimlerle &ccedil;ağırılacaksınız.&rdquo;</em></li>\n		<li value=\"285\">\n			İmam Sadık (a.s) (babalarından): <em>&ldquo;Resulullah (s.a.a) erkeklerin ve şehirlerin &ccedil;irkin isimlerini değiştiriyordu.&rdquo;</em></li>\n		<li value=\"286\">\n			İmam Bakır (a.s) : <em>&ldquo;İsimlerin en doğrusu, ubudiyet ile adlandırılandır. En &uuml;st&uuml;n&uuml; ise peygamberlerin isimleridir.&rdquo;</em></li>\n		<li value=\"287\">\n			Musa b. Cafer (a.s) : <em>&ldquo;İ&ccedil;inde Muhammed veya Ahmed veya Ali veya Hasan veya H&uuml;seyin veya Cafer veya Talib veya Abdullah veya kadınlardan Fatıma isminin bulunduğu bir eve fakirlik girmez.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>7-İslam&rsquo;da &Ccedil;ocuk Bakımı</strong></p>\n\n	<p>\n		<strong>&ldquo;Kocamışken, bana İsmail ve İshak&rsquo;ı veren Allah&rsquo;a hamd olsun. Doğrusu Rabbim duaları işitendir.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Katından bana bir oğul bağışla ki, bana ve Yakup oğullarına miras&ccedil;ı olsun.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"288\">\n			İshak b. Ammar Altıncı İmam&rsquo;dan (a.s) ş&ouml;yle buyurduğunu rivayet etmektedir: <em>&ldquo;Bir şahıs ş&ouml;yle dedi:</em> <em>&ldquo;&Ccedil;ocuk sahibi olmaya rağbetim yoktu. Bir g&uuml;n Arafat&rsquo;ta durma başarısını elde ettim, yanımda dua eden, g&ouml;z yaşı d&ouml;ken ve ş&ouml;yle diyen bir gen&ccedil; &ccedil;ocuk g&ouml;rd&uuml;m: </em></li>\n	</ol>\n\n	<p>\n		<em>&ldquo;Ey rabbim! Beni ve annem ve babamı bağışla.&rdquo; B&ouml;ylece bunu işittiğim zaman &ccedil;ocuğa rağbetim arttı.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"289\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Beş kimse, mezarlarında olduğu halde, sevapları defterlerine yazılır: &ldquo;Bir fidan eken kimse, bir kuyu kazan kimse, Allah i&ccedil;in bir cami yapan kimse, bir kitap yazan kimse ve geride salih evlat bırakan kimse.&rdquo;</em></li>\n		<li value=\"290\">\n			Altıncı İmam (a.s) : <em>&ldquo;Yusuf (a.s) &ouml;z kardeşini g&ouml;r&uuml;nce ona ş&ouml;yle dedi: &ldquo;Benden sonra nasıl evlendin? &rdquo; Kardeşi (B&uuml;nyamin) cevabında ş&ouml;yle dedi: &ldquo;Babam Yakub bana emretti ve ş&ouml;yle buyurdu:</em> <em>&ldquo;Eğer yery&uuml;z&uuml;n&uuml; tesbihle dolduracak bir soyun olmasına g&uuml;c&uuml;n yetiyorsa bunu yap.&rdquo;</em></li>\n		<li value=\"291\">\n			İmam Seccad (a.s) : <em>&ldquo;M&uuml;sl&uuml;man erkeğin saadetinden biri de ticaret yerinin kendi şehrinde olması, dostlarının salih kimseler olması ve kendisine yardım eden bir &ccedil;ocuğunun olmasıdır.&rdquo; </em></li>\n		<li value=\"292\">\n			İmam Sadık (a.s) : <em>&ldquo;M&uuml;sl&uuml;man &ccedil;ocuklar kıyamet g&uuml;n&uuml;nde şefaat ederler, şefaatleri de kabul edilmiştir. On iki yaşına erdiklerinde iyilikleri yazılır, buluğ &ccedil;ağına vardıkları zaman da g&uuml;nahları yazılır.&rdquo;</em></li>\n		<li value=\"293\">\n			Yedinci İmam (a.s) : <em>&ldquo;Geride bırakacağı &ccedil;ocuğunu g&ouml;rd&uuml;kten sonra &ouml;len kimse mutludur.&rdquo;</em></li>\n		<li value=\"294\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;&Ccedil;ocuğa isabet eden bir hastalık, anne ve baba i&ccedil;in bir kefarettir.&rdquo;</em></li>\n		<li value=\"295\">\n			Resulullah (s.a.a) : <em>&ldquo;Salih evlat, Allah&rsquo;ın, kulları arasında b&ouml;l&uuml;şt&uuml;rd&uuml;ğ&uuml; g&uuml;zel kokan bir g&uuml;ld&uuml;r.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<em>&ldquo;Kendisine yardım eden bir &ccedil;ocuğunun olması insanın mutluluğundandır.&rdquo;</em></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		8-&Ccedil;ocuğu Sevmek</p>\n\n	<ol>\n		<li value=\"296\">\n			Altıncı İmam (a.s- Allah Resul&uuml;&rsquo;nden): <em>&ldquo;&Ccedil;ocukları seviniz ve onlara merhamet g&ouml;steriniz.&rdquo;</em></li>\n		<li value=\"297\">\n			İmam Sadık (a.s) : <em>&ldquo;Ş&uuml;phesiz Allah, kendi kuluna, &ccedil;ocuğuna karşı duyduğu şiddetli sevgiden dolayı elbette merhamet eder.&rdquo;</em></li>\n		<li value=\"298\">\n			Yedinci İmam (a.s) : <em>&ldquo;Aziz ve celil olan Allah, kadın ve &ccedil;ocuklar i&ccedil;in gazaplandığı kadar hi&ccedil;bir şeye gazaplanmaz.&rdquo;</em></li>\n		<li value=\"299\">\n			Altıncı İmam (a.s) : <em>&ldquo;Musa (a.s) Tur dağında Hak Teala&rsquo;ya ş&ouml;yle arz etti: &ldquo;Hangi amel senin nezdinde daha &uuml;st&uuml;nd&uuml;r? &rdquo; Allah ş&ouml;yle buyurdu: &ldquo;&Ccedil;ocuk sevgisi.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		9-&Ccedil;ocukları &Ouml;pmek</p>\n\n	<ol>\n		<li value=\"300\">\n			Şia&rsquo;nın b&uuml;y&uuml;k alimlerinden olan, Fetal Nişaburi değerli kitabı, Revzet&rsquo;ul- Vaizin&rsquo;de. bir Masum&rsquo;dan ş&ouml;yle rivayet etmektedir: <em>&ldquo;&Ccedil;ocuklarınızı &ccedil;ok &ouml;p&uuml;n&uuml;z. Ş&uuml;phesiz her &ouml;p&uuml;şte sizin i&ccedil;in uzunluğu beşy&uuml;z yıllık yol olan cennette bir derece vardır.&rdquo;</em></li>\n		<li value=\"301\">\n			Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) huzuruna gelerek ş&ouml;yle dedi: &ldquo;Şimdiye kadar &ccedil;ocuğumu &ouml;pmedim.&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Ş&uuml;phesiz bu şahıs, cehennem ateşinin ehlidir.&rdquo;</em></li>\n		<li value=\"302\">\n			Masumlardan &ccedil;ocuklar hususunda nakledilen ve riayet edilmesi ahlaki a&ccedil;ıdan &ccedil;ok b&uuml;y&uuml;k &ouml;nem arz eden tavsiyelerden biri de şudur: <em>&ldquo;On yaşına vardığında kız ve erkek &ccedil;ocukların yatağını ayırın.&rdquo;</em></li>\n		<li value=\"303\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;İki erkek &ccedil;ocuğunun, iki kız &ccedil;ocuğunun ve bir kız ile bir erkek &ccedil;ocuğunun on yaşına geldiklerinde yataklarını ayırın.&rdquo;</em></li>\n		<li value=\"304\">\n			Masumlardan: <em>&ldquo;On yaşına vardığında kız ve erkek &ccedil;ocukların yatağını ayırın.&rdquo;</em></li>\n		<li value=\"305\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;İki erkek &ccedil;ocuğunun, iki kız &ccedil;ocuğunun ve bir kız ile bir erkek &ccedil;ocuğunun on yaşına geldiklerinde yataklarını ayırın.&rdquo;</em></li>\n		<li value=\"306\">\n			İmam Sadık (a.s) : <em>&ldquo;&Ccedil;ocuğunu yedi yaşına kadar bırak oynasın, yedi yıl da onu g&ouml;zet. Eğer (dindar olarak) kurtuluşa erecek olursa ne mutlu! Aksi takdirde onda hayır yoktur.&rdquo;</em></li>\n		<li value=\"307\">\n			Allah Resul&uuml; : <em>&ldquo;&Ccedil;ocuklarınıza saygı g&ouml;steriniz ve g&uuml;zel terbiye ediniz ki sizlerin bağışlanmanıza sebep olsunlar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>10-İslam&rsquo;da Kız &Ccedil;ocuğunun Değeri</strong></p>\n\n	<p>\n		<strong>&ldquo;G&ouml;klerin ve yerin egemenliği Allah&rsquo;ındır. Dilediğini yaratır, dilediğine kız &ccedil;ocuk, dilediğine de erkek &ccedil;ocuk verir. Yahut hem kız hem erkek &ccedil;ocuk verir, dilediğini de kısır kılar. O, bilendir, her şeye kadirdir.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"308\">\n			Resulullah (s.a.a) : &ldquo;Kız &ccedil;ocukları ne de iyidir. Şefkatli, işe hazırlıklı insanın munisi, bereketli ve temizliğe ilgi duyanlardır.&rdquo;</li>\n		<li value=\"309\">\n			İmam Sadık (a.s) : <em>&ldquo;Resulullah kızların babası idi.&rdquo;</em></li>\n		<li value=\"310\">\n			Altıncı İmam (a.s) : <em>&ldquo;Her kim &uuml;&ccedil; kız veya &uuml;&ccedil; kız kardeşe bakacak olursa ona cennet farz olur.&rdquo;</em></li>\n		<li value=\"311\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kız &ccedil;ocukları ne de g&uuml;zeldir. Merhametli, yumuşak huylu, yardımcı, işe hazırlıklı ve insanın dostlarıdır. Bereketli ve temizliğe ilgi duyanlardır.&rdquo;</em></li>\n		<li value=\"312\">\n			Altıncı İmam (a.s) : <em>&ldquo;Her kim iki kız &ccedil;ocuğu veya iki kız kardeş veya iki hala veya iki teyzeye bakacak olursa ş&uuml;phesiz ateşten korunmuş olur.&rdquo;</em></li>\n		<li value=\"313\">\n			Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n yanında oturan bir şahısa eşinin kız &ccedil;ocuğu doğurduğunu haber verince o şahsın rengi değişti. İslam peygamberi (s.a.a),<em> &ldquo;Ne olmuş? &rdquo;</em> diye sordu. O adam cevaben: &ldquo;Hayırdır,&rdquo; dedi. Peygamber (s.a.a) tekrar: <em>&ldquo;Ne olmuş?&rdquo;</em> diye sordu. O adam ş&ouml;yle dedi: &ldquo;Evimden &ccedil;ıktığım zaman eşim doğum sancıları &ccedil;ekiyordu, bu şahıs ise bana kızımın olduğunu haber verdi.&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Yer y&uuml;z&uuml; onu taşıyıcı, g&ouml;k y&uuml;z&uuml; başına g&ouml;lge salıcı, Allah da onun rızkını vericidir. Kız &ccedil;ocuğu g&uuml;zel koklayacağın bir deste g&uuml;ld&uuml;r.&rdquo; </em>Peygamber (s.a.a) daha sonra ashabına d&ouml;nerek ş&ouml;yle buyurdu: <em>&ldquo;Bir kız &ccedil;ocuğu olan kimsenin sorunu vardır. (Onu terbiye etmek, korumak, &ccedil;eyizini hazırlamak, evliliği i&ccedil;in gerekli hazırlıkları g&ouml;rmek ve damat edinmek endişesi i&ccedil;inde olmak. Her kimin iki kızı varsa Allah i&ccedil;in onun yardımına koşunuz. Her kimin &uuml;&ccedil; kızı varsa cihattan ve istemediği şeyden muaftır. Her kimin d&ouml;rt kızı varsa ey Allah&rsquo;ın kulları ona yardım ediniz, ona bor&ccedil; veriniz ve ona merhamet ediniz.&rdquo;</em></li>\n		<li value=\"314\">\n			İmam Sadık (a.s) zamanında bir adamın, kız &ccedil;ocuğu oldu, İmam&rsquo;ın huzuruna vardığında, o şahsın rahatsız ve &ouml;fkeli olduğunu g&ouml;r&uuml;nce, kendisine ş&ouml;yle buyurdu: <em>&ldquo;Farz et ki Allah sana vahiy indirmiş ve : &ldquo;Senin Allah&rsquo;ın olan ben mi senin i&ccedil;in se&ccedil;eyim, yoksa ben olduğum halde sen mi se&ccedil;mek istiyorsun. Bu durumda ne cevap verirsin?&rdquo;</em> O ş&ouml;yle arz etti: &ldquo;Ben ş&ouml;yle derdim: &ldquo;Sen benim i&ccedil;in se&ccedil;.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Şimdi merhamet sahibi olan Allah senin i&ccedil;in kız se&ccedil;miştir. Ey adam&rsquo;! Musa ve Hızır&rsquo;ın rivayetinde yer aldığı &uuml;zere Hızır (a.s) o aile i&ccedil;in maslahat g&ouml;rerek Allah&rsquo;ın emriyle o &ccedil;ocuğu &ouml;ld&uuml;rd&uuml; ve Musa&rsquo;ya ş&ouml;yle dedi</em>: &ldquo;<strong>Rablerinin o &ccedil;ocuktan daha temiz ve onlara daha &ccedil;ok merhamet eden birini vermesini istedik.&rdquo;</strong></li>\n		<li value=\"315\">\n			İmam Sadık (a.s) : <em>&ldquo;Kız &ccedil;ocukları iyiliklerdir, erkek &ccedil;ocukları Hak Teala&rsquo;nın nimetleridir, iyiliklere sevap verilir, nimetten ise hesab sorulur.&rdquo;</em></li>\n		<li value=\"316\">\n			Mirac gecesi Allah-u Teala Peygamberi&rsquo;ne (s.a.a) : <em>&ldquo;Kız &ccedil;ocuğu sahibi olanlara de ki kız sahibi olmak hususunda sabırsızlık g&ouml;stermeyiniz, ş&uuml;phesiz ki onları ben yarattım ve onların rızkını da ben vereceğim.&rdquo;</em></li>\n		<li value=\"317\">\n			İmam Sadık (a.s) : <em>&ldquo;Her kim kızının &ouml;lmesini isterse Kıyamette isyancılardan biri sayıldığı halde Allah&rsquo;ın huzuruna varır.&rdquo;</em></li>\n		<li value=\"318\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz Allah Tebarek ve Teala kız &ccedil;ocuklarına erkek &ccedil;ocuklarından daha merhametlidir. Kızını sevindiren kimseyi Allah da kıyamet g&uuml;n&uuml; sevindirir.&rdquo;</em></li>\n		<li value=\"319\">\n			Allah Resul&uuml; (s.a.a) sonunda kız &ccedil;ocuğunun değeri hakkında : <em>&ldquo;Evlatlarınızın en hayırlısı kız &ccedil;ocuklarıdır.&rdquo;</em></li>\n		<li value=\"320\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim &uuml;&ccedil; kız veya &uuml;&ccedil; kız kardeşine bakacak olursa cennet ona farz olur.&rdquo; </em>Bir kimse ş&ouml;yle arz etti: Eğer iki kişiye bakacak olursa&rdquo; peygamber (s.a.a) : <em>&ldquo;Yine de cennet ona farzdır.&rdquo;</em> Bunun &uuml;zerine ş&ouml;yle arz ettiler: Eğer bir kız &ccedil;ocuğu ve bir de kız kardeşi de bulunursa durum nedir? &rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Yine de cennet ona farz olur.&rdquo;</em></li>\n		<li value=\"321\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim bir pazara gider de bir hediye alırsa ve onu ailesine g&ouml;t&uuml;r&uuml;rse muhta&ccedil;lar topluluğuna sadaka taşıyan bir kimse gibidir. Erkeklerden &ouml;nce kızlara vermelidir. Ş&uuml;phesiz kız &ccedil;ocuğunu sevindiren kimse, İsmail&rsquo;in soyundan bir k&ouml;leyi azat etmiş gibidir.&rdquo;</em></li>\n		<li value=\"322\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;&Ccedil;ocuklarınızı, ağladıkları ve &ccedil;ocukluklarından dolayı inledikleri sebebiyle d&ouml;vmeyin, zira &ccedil;ocuğun ağlaması anlamlıdır. &Ccedil;ocukların ilk d&ouml;rt ayda ağlaması tevhide şahadette bulunmalarıdır. İkinci d&ouml;rt ayda ağlaması peygambere ve Ehl-i Beytine salavat g&ouml;ndermektir, &uuml;&ccedil;&uuml;nc&uuml; d&ouml;rt ayda ağlamaları ise anne ve babası i&ccedil;in duadır.&rdquo;</em></li>\n		<li value=\"323\">\n			İmam Sadık&rsquo;ın (a.s) dostlarından biri olan Sekuni ş&ouml;yle diyor: &ldquo;Gam, h&uuml;z&uuml;n ve dert i&ccedil;inde Altıncı İmam&rsquo;ın yanına vardım ve bana ş&ouml;yle buyurdu: <em>&ldquo;Ey Sekuni! Neden &uuml;z&uuml;nt&uuml;l&uuml;s&uuml;n.&rdquo;</em> Ben ş&ouml;yle arz ettim: &ldquo;bir kız &ccedil;ocuğum oldu&rdquo; İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Y&uuml;k&uuml;n&uuml; yery&uuml;z&uuml; taşımakta, rızkını Allah vermektedir. Yaşayacağı zaman da seninkiyle farklıdır, rızkını kendisi yiyecektir.&rdquo;</em> Sekuni devamla ş&ouml;yle demiştir: &ldquo;Allah&rsquo;a yemin olsun ki &uuml;z&uuml;nt&uuml;m ortadan kalktı, daha sonra İmam bana ş&ouml;yle sordu: <em>&ldquo;Ona ne isim koydun?&rdquo; </em>ben ş&ouml;yle dedim: &ldquo;ona Fatıma ismini koydum&rdquo; İmam (a.s) : <em>&ldquo;Ah, Ah, ah! &rdquo;</em> daha sonra da elini alnına koyarak ah &ccedil;ekti ve ş&ouml;yle buyurdu: <em>&ldquo;Adını Fatıma koyduğuna g&ouml;re sakın ona k&ouml;t&uuml; bir s&ouml;z s&ouml;yleme, ona lanet etme ve onu d&ouml;vme&rdquo;</em></li>\n		<li value=\"324\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kimin kız &ccedil;ocuğu olur da onu terk etmez ve erkek &ccedil;ocuklarını tercih etmezse, Allah onu cennete sokar.&rdquo; </em></li>\n		<li value=\"325\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Herkimin bir kız &ccedil;ocuğu olursa, bu kendisi i&ccedil;in bin hacdan, bin cihaddan, bin kurbandan ve bin ziyafetten daha hayırlı olur.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>10.Sıla-i Rahim</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 28. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet, Sıla-i Rahim konusuna ve Gurer&rsquo;ul Hikem, Yenabi&rsquo;ul Hikmet ve Nehc&rsquo;ul Fesaha kitaplarına m&uuml;racaat ediniz.</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>1-Sıla-i Rahim</strong></p>\n\n	<p>\n		<strong>&nbsp;&ldquo;Kendisi adına birbirinizden dilekte bulunduğunuz Allah&rsquo;tan ve akrabanın haklarına riayetsizlikten de sakının.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Onlar, Allah&rsquo;ın g&ouml;zetilmesi emrettiği şeyi g&ouml;zetirler.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Allah&rsquo;ın birleştirilmesini buyurduğu şeyi ayırırlar (akrabayla ilişkiyi kesenler) ve yery&uuml;z&uuml;nde fesat &ccedil;ıkarırlar; h&uuml;srana uğrayanlar işte onlardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>Allah&rsquo;ın birleştirilmesini emrettiğini ayıranlar &ldquo;Akrabalık bağını kesenler ve yery&uuml;z&uuml;nde bozgunculuk yapanlar, işte l&acirc;net onlara ve k&ouml;t&uuml; yurt onlaradır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Yery&uuml;z&uuml;nde bozgunculuk yapmanız ve akrabalık bağlarını kesmenizle Allah&rsquo;ın emrine y&uuml;z &ccedil;evirirseniz, yine de mi kurtuluşu bekliyorsunuz?&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;&hellip;Yakınlara, yetimlere, d&uuml;şk&uuml;nlere, yolda kalmışlara, dilenenlere ve k&ouml;lelere sevdiği maldan harcar.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"326\">\n			Resulullah (s.a.a): <em>&ldquo;Sevap a&ccedil;ısından en hızlı hayır sıla-i rahimdir.&rdquo;</em></li>\n		<li value=\"327\">\n			Resulullah (s.a.a): <em>&ldquo;Sıla-i rahimi yerine getirmek i&ccedil;in (hatta gerekiyorsa) bir yıllık yolu katet.&rdquo;</em></li>\n		<li value=\"328\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Bir su i&ccedil;mekle de olsa sıla-i rahimde bulun. Sıla-i Rahim&rsquo;in en &uuml;st&uuml;n merhalesi, eziyet etmekten sakınmaktır.&rdquo;</em></li>\n		<li value=\"329\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Kendi zamanımdaki ve diğer zamanlardaki toplumlara, babalarının sulb&uuml;nde ve annelerinin rahminde olanlara ve kıyamet g&uuml;n&uuml;ne kadar olacak olanlara, bir yıllık yolculuğun sıkıntısıyla da olsa, sıla-i rahimde bulunmalarını tavsiye ediyorum. Ş&uuml;phesiz sıla-i rahim dindendir.&rdquo;</em></li>\n		<li value=\"330\">\n			İmam Sadık (a.s) : <em>&ldquo;Ş&uuml;phesiz sıla-i rahim ve iyilik yapmak, kıyamette insanın hesabını kolaylaştırmakta ve insanı g&uuml;nahtan korumaktadır. O halde sıla-i rahimde bulununuz ve kardeşlerinize g&uuml;zel bir selam veya selamın cevabını vermekle de olsa iyilikte bulununuz.&rdquo;</em></li>\n		<li value=\"331\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sıla-i rahimde bulunmak, &ouml;mr&uuml; uzatır ve fakirliği yok eder.&rdquo;</em></li>\n		<li value=\"332\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sıla-i rahimde bulunmak şehirleri bayındır kılar ve her ne kadar ehli iyilerden olmasa da &ouml;m&uuml;rleri uzatır.&rdquo;</em></li>\n		<li value=\"333\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Herkim, can ve malıyla akrabasına doğru gidecek olursa, aziz ve celil olan Allah y&uuml;z şehidin sevabını inayet buyurur.&rdquo;</em></li>\n		<li value=\"334\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Sıla-i rahime doğru attığı her adıma karşılık, kendisine kırk bin iyilik yazılır, kırk bin k&ouml;t&uuml;l&uuml;ğ&uuml; silinir, makamı kırk bin derece y&uuml;kseltilir, adeta y&uuml;z yıl sabır ve ihlas ile Allah&rsquo;a ibadet etmiş gibi olur.&rdquo;</em></li>\n		<li value=\"335\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz cennette, sadece adil imamın veya &ccedil;ok sıla-i rahimde bulunan kimsenin veya kadın ve &ccedil;ocukları hususunda &ccedil;ok sabreden kimsenin ulaşabileceği bir derece vardır.&rdquo;</em></li>\n		<li value=\"336\">\n			Resulullah (s.a.a) : <em>&ldquo;Her ne kadar seni g&ouml;rmekten &ouml;fkelenseler dahi, sıla-i rahimde bulun. Eğer kabul etmezlerse, yeniden git. Bilahare hedefinde galip olursun. Eğer o Hak Teala&rsquo;nın h&uuml;km&uuml;nden y&uuml;z &ccedil;evirecek olsa da, sen y&uuml;z &ccedil;evirme.&rdquo;</em></li>\n		<li value=\"337\">\n			Bir şahıs Allah Resul&uuml;ne (s.a.a) ş&ouml;yle arz etti: &ldquo;Benim bir takım akrabalarım vardır, onlar hakkında sıla-i rahimde bulunuyorum, ama bana eziyet ediyorlar. Onları terk etmek istiyorum.&rdquo; Peygamber (s.a.a) ona ş&ouml;yle buyurdu: <em>&ldquo;Bu durumda Allah da hepinizi terk eder.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		O şahıs ş&ouml;yle arz etti: &ldquo;O halde ne yapmam gerekir? &rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Seni mahrum edene sen bağışta bulun, senden kopana sen ilişkide bulun, sana k&ouml;t&uuml;l&uuml;k edeni sen affet. Bu durumda ş&uuml;phesiz Allah seni onlardan &uuml;st&uuml;n kılacaktır.&rdquo;</em></p>\n\n	<h1>\n		<strong>2-Sıla-i Rahimin Etkileri</strong></h1>\n\n	<ol>\n		<li value=\"338\">\n			Hz. Fatımat&rsquo;uz-Zehra (a.s):<em> &ldquo;Allah sıla-i rahimi sayıların &ccedil;oğalması i&ccedil;in farz kılmıştır.&rdquo;</em></li>\n		<li value=\"339\">\n			İmam H&uuml;seyin (a.s): <em>&ldquo;Her kim &ouml;l&uuml;m&uuml;n&uuml;n ertelenmesini ve rızkının &ccedil;oğalmasını dilerse sıla-i rahimde bulunsun.&rdquo;</em></li>\n		<li value=\"340\">\n			İmam Bakır (a.s): <em>&ldquo;Sıla-i rahim amelleri temizler, malları &ccedil;oğaltır, belayı geri &ccedil;evirir, (kıyamette) hesabı kolaylaştırır ve &ouml;l&uuml;m&uuml; erteler.&rdquo;</em></li>\n		<li value=\"341\">\n			İmam Bakır (a.s):<em> &ldquo;Sıla-i rahim ahlakı g&uuml;zelleştirir, eli bağışlayıcı kılar, ruhu temizler, rızkı artırır ve eceli erteler.&rdquo;</em></li>\n		<li value=\"342\">\n			İmam Hadi (a.s):<em> &ldquo;Aziz ve celil olan Allah, Musa b. İmran (a.s) ile konuşunca Musa ş&ouml;yle arzetti: &ldquo;Sıla-i rahimde bulunan kimsenin m&uuml;kafatı nedir?&rdquo; Allah ş&ouml;yle buyurdu: &ldquo;Ey Musa! Onun &ouml;l&uuml;m&uuml;n&uuml; ertelerim ve can vermenin zorluklarını ona kolaylaştırırım.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>3-İlişkisini Kesenle İlişki Kurmak</strong></h1>\n\n	<ol>\n		<li value=\"343\">\n			Resulullah (s.a.a): <em>&ldquo;Akraban seninle ilişkisini kesmiş olsa bile sen ilişkini kesme.&rdquo;</em></li>\n		<li value=\"344\">\n			İmam H&uuml;seyin (a.s): <em>&ldquo;En &ccedil;ok sıla-i rahimde bulunan kimse, kendisiyle ilişkisini kesen akrabasına sıla-i rahimde bulunan kimsedir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>4-Sıla-i Rahimi Kesmekten Sakındırmak</strong></h1>\n\n	<p>\n		&nbsp;<strong><em>&ldquo;</em></strong><strong>Geri d&ouml;nerseniz yery&uuml;z&uuml;nde bozgunculuk yapmanız ve akrabalık bağlarını kesmeniz beklenmez mi sizden? İşte, Allah&#39;ın l&acirc;netlediği, sağır kıldığı ve g&ouml;zlerini k&ouml;r ettiği bunlardır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"345\">\n			Resulullah (s.a.a): <em>&ldquo;Aralarında akrabasından bağını koparan birinin olduğu topluluğa rahmet inmez.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<em>İmam Ali (a.s): &ldquo;İnsanlar sıla-i rahimi terkettiği zaman servetler k&ouml;t&uuml;lerin eline ge&ccedil;er.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"346\">\n			İmam Sadık (a.s): <em>&ldquo;&Ouml;l&uuml;m&uuml; ve yokluğu hızlandıran g&uuml;nahlardan biri de akrabalardan kopmaktır.&rdquo;</em></li>\n		<li value=\"347\">\n			Ebu Basir ş&ouml;yle diyor: &ldquo;İmam Sadık&rsquo;a (a.s) ş&ouml;yle arz ettim: &ldquo;Birisi, size muhalif olan akrabalarıyla ilişkisini kesmek istemektedir. Onun g&ouml;revi nedir? &rdquo; İmam ş&ouml;yle buyurdu: <em>&ldquo;Bu iş doğru değildir.&rdquo;</em></li>\n		<li value=\"348\">\n			Cehm b. Hamid ş&ouml;yle diyor: <em>İmam Sadık&rsquo;a (a.s) ş&ouml;yle arz ettim: &ldquo;Benim bir akrabam vardır, o benim dinimden ayrı bir din &uuml;zeredir. Acaba benim &uuml;zerimde bir hakkı var mıdır? &rdquo; </em>İmam Sadık (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Evet, sıla-i rahimi hi&ccedil;bir şey ortadan kaldıramaz. Eğer senin dinin &uuml;zerinde olsaydı, ş&uuml;phesiz iki hakkı olurdu. Bir sıla-i rahim hakkı, bir de İslam hakkı.&rdquo;</em></li>\n		<li value=\"349\">\n			Resulullah (s.a.a) : <em>&ldquo;&Uuml;&ccedil; kimse cennete giremez: S&uuml;rekli şarap i&ccedil;en kimse, sihire iman eden ve sıla-i rahimde bulunmayan kimse.&rdquo;</em></li>\n		<li value=\"350\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;Yok olmayı &ccedil;abuklaştıran ve eceli yakınlaştıran g&uuml;nahlardan Allah&rsquo;a sığınırım.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		Kendisine ş&ouml;yle arz edildi: &ldquo;Ey M&uuml;minlerin Emiri! Yok olmayı hızlandıran g&uuml;nahlar var mıdır? &rdquo; İmam ş&ouml;yle buyurdu: <em>&ldquo;Evet, sıla-i rahimi kesmektir.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"351\">\n			Hakeza M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;G&uuml;nahların en &ccedil;irkini sıla-i rahimi terk etmek ve anne babaya eziyet etmektir.&rdquo;</em></li>\n		<li value=\"352\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz melekler, i&ccedil;inde sıla-i rahimi terk eden kimsenin bulunduğu bir topluluğa inmez.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>5-Sıla-i Rahimin En K&uuml;&ccedil;&uuml;k &Ouml;rneği</strong></h1>\n\n	<ol>\n		<li value=\"353\">\n			Resulullah (s.a.a):<em> &ldquo;Bir selamla da olsa sıla-i rahimde bulununuz.&rdquo;</em></li>\n		<li value=\"354\">\n			İmam Sadık (a.s): <em>&ldquo;Eğer bir su i&ccedil;mekle de olsa akrabalarınıza sıla-i rahimde bulun. En iyi sıla-i rahim akrabalara eziyet etmemektir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>11.Aile&rsquo;de Sağlık</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 11. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet, en-Nezafet, et-Teharet, el-İffet konularına ve Gurer&rsquo;ul Hikem ile Yenabi&rsquo;ul Hikmet kitaplarına m&uuml;racaat ediniz</p>\n\n	<p>\n		<strong>1-İslam ve Temizlik</strong></p>\n\n	<p>\n		&ldquo;<strong>Allah ş&uuml;phesiz daima t&ouml;vbe edenleri sever, temizlenenleri de sever.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"355\">\n			Resulullah (s.a.a) :<em> &ldquo;Temizlik imanın yarısıdır.&rdquo;</em></li>\n		<li value=\"356\">\n			&ldquo;<em>Kulun hesaba &ccedil;ekildiği ilk şey temizliğidir.&rdquo;</em></li>\n		<li value=\"357\">\n			&ldquo;<em>En pak olan Peygamberine (s.a.a) uy; ş&uuml;phesiz onda kendisine uyan kimse i&ccedil;in bir &ouml;rnek vardır.&rdquo; </em></li>\n		<li value=\"358\">\n			Allah Resul&uuml; : <em>&ldquo;Ş&uuml;phesiz Allah temizdir, temizi sever; Allah naziftir ve nezafeti sever.&rdquo;</em></li>\n		<li value=\"359\">\n			M&uuml;minlerin Emiri : <em>&ldquo;Kendinizi başkalarına eziyet eden k&ouml;t&uuml; kokulardan temizleyin, kendi v&uuml;cudunuz hakkında sorumlu davranın. Allah Teala insanların kendisiyle oturmaktan nefret ettiği kuluna buğzeder.&rdquo;</em></li>\n		<li value=\"360\">\n			Resulullah (s.a.a) : <em>&ldquo;Bu bedenlerinizi temizleyiniz ki Allah da sizi temizlesin. Ş&uuml;phesiz kul temizlik ve paklık i&ccedil;inde sabahlarsa, bir melek ona eşlik eder ve geceden ge&ccedil;en her saatte melek ş&ouml;yle der: &ldquo;Allah&rsquo;ım! Kuluna mağfiret et ki o geceyi temizlikle ge&ccedil;irdi.&rdquo;</em></li>\n		<li value=\"361\">\n			Resulullah (s.a.a) : <em>&ldquo;Kirli insan ne de k&ouml;t&uuml; kuldur.&rdquo;</em></li>\n		<li value=\"362\">\n			Resulullah (s.a.a)&nbsp; : <em>&ldquo;Pis insanlar helak olmuşlardır.&rdquo;</em></li>\n		<li value=\"363\">\n			Cabir b. Abdillah&rsquo;tan ş&ouml;yle rivayet edilmiştir: &ldquo;Resulullah (s.a.a) dağınık sa&ccedil;ları k&ouml;t&uuml; bir şekilde y&uuml;z&uuml;ne d&ouml;k&uuml;len birini g&ouml;rd&uuml;ğ&uuml;nde ş&ouml;yle buyurdu: <em>&ldquo;O kimse sa&ccedil;larını d&uuml;zene koyacak ve s&uuml;slenecek bir şey bulamadı mı? &rdquo; </em>Başka birinin ise kirli ve pis elbiseler giydiğini g&ouml;r&uuml;nce ş&ouml;yle buyurdu: <em>&ldquo;Elbisesinin pisliklerini yıkayacak bir su bulamadı mı? &rdquo; </em></li>\n		<li value=\"364\">\n			İmam Bakır (a.s) : <em>&ldquo;Evleri s&uuml;p&uuml;rmek fakirliği giderir.&rdquo;</em></li>\n		<li value=\"365\">\n			Altıncı İmam (a.s) : <em>&ldquo;Kapları yıkamak ve evin &ouml;n&uuml;n&uuml; s&uuml;p&uuml;rmek rızık getirir.&rdquo;</em></li>\n		<li value=\"366\">\n			M&uuml;minlerin Emiri (a.s)&nbsp; : <em>&ldquo;Evin toz toprağını kapının arkasında toplamayınız; ş&uuml;phesiz orası şeytanın sığınağıdır.&rdquo;</em></li>\n		<li value=\"367\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;S&uuml;pr&uuml;nt&uuml;n&uuml;n akşama kadar evde kalmasına m&uuml;saade etmeyin. Onu g&uuml;nd&uuml;z vakti evden &ccedil;ıkarınız. Ş&uuml;phesiz o şeytanın oturağıdır.&rdquo;</em></li>\n		<li value=\"368\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;G&uuml;c&uuml;n&uuml;z yettiği kadar temizlik yapınız. Ş&uuml;phesiz Allah-u Teala İslam&rsquo;ı temizlik &uuml;zere bina etmiştir. Cennette de sadece temiz olan girebilir.&rdquo;</em></li>\n		<li value=\"369\">\n			İmam Rıza (a.s): <em>&ldquo;Peygamberlerin ahlakından biri de temizliktir.&rdquo;</em></li>\n		<li value=\"370\">\n			Allah Resul&uuml; (s.a.a) Aişe&rsquo;ye : <em>&ldquo;Bu iki elbiseyi yıka; sen elbisenin Hak Teala&#39;yı tesbih ettiğini bilmiyor musun? Elbise kirlenince tesbihi kesilir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>2- Ağız ve Diş Sağlığı</strong></p>\n\n	<ol>\n		<li value=\"371\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Eğer &uuml;mmetime zorluk ve meşakkate d&uuml;şmeseydi, ş&uuml;phesiz her namazda dişlerini fır&ccedil;alamalarını emrederdim.&rdquo;</em></li>\n		<li value=\"372\">\n			Altıncı İmam (a.s) : <em>&ldquo;Misvak kullanmak Peygamberlerin ahlakındandır.&rdquo;</em></li>\n		<li value=\"373\">\n			İmam Bakır (a.s) : <em>&ldquo;Eğer insanlar misvaktaki faydaları bilecek olsalardı, ş&uuml;phesiz yatakta da dişlerini fır&ccedil;alarlardı.&rdquo;</em></li>\n		<li value=\"374\">\n			İmam Sadık&rsquo;a (a.s) , &ldquo;B&uuml;t&uuml;n yaratıklar insan mı? &rdquo; diye sorulunca İmam (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Misvak kullanmayı terk edenleri bırak.&rdquo;</em></li>\n		<li value=\"375\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz Cebrail bana s&uuml;rekli misvak kullanmamı tavsiye etti. &Ouml;yle ki misvak kullanmadığım takdirde dişlerimden mahrum kalmaktan korktum.&rdquo;</em></li>\n		<li value=\"376\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Cebrail bana, s&uuml;rekli misvak kullanmamı tavsiye etti. &Ouml;yle ki onu farz kılacağını sandım.&rdquo;</em></li>\n		<li value=\"377\">\n			İmam Sadık (a.s) : <em>&ldquo;Misvak kullanmakta on iki haslet vardır: Dini bir iştir, ağzı temizlemektedir, g&ouml;z&uuml; aydınlatmaktadır, hakkı hoşnut etmektedir, dişleri beyazlatmaktadır, &ccedil;&uuml;r&uuml;kl&uuml;ğ&uuml; gidermektedir, diş etlerini sağlamlaştırmaktadır, insanın iştahını a&ccedil;maktadır, sindirim organından balgamı s&ouml;kmektedir, hafıza g&uuml;c&uuml;n&uuml; &ccedil;oğaltmaktadır, g&uuml;zellikleri artırmaktadır, melekleri sevindirmektedir.&rdquo;</em></li>\n		<li value=\"378\">\n			Allah Resul&uuml; (s.a.a) : &ldquo;Dişlerinizi enine misvaklayınız, uzunluğuna misvak kullanmaktan sakınınız.&rdquo;</li>\n		<li value=\"379\">\n			A<em>llah Resul&uuml; her gece dişini &uuml;&ccedil; defa misvaklıyordu: Uyumadan &ouml;nce, uyuduktan sonra (kalkıp) Kur&rsquo;an okumak istediğinde ve sabah namazı i&ccedil;in camiye gitmeden &ouml;nce. Cebrail&rsquo;in tavsiyesi &uuml;zere Erak &ccedil;ubuğuyla misvak yapıyordu.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3-Yiyecekler Hususunda Sağlık Sistemi</p>\n\n	<p>\n		<strong>&ldquo;Ey iman edenler! Sizi rızıklandırdığımızın temizlerinden yiyin; yalnız Allah&rsquo;a ibadet ediyorsanız, o&rsquo;na ş&uuml;kredin.&rdquo;</strong></p>\n\n	<p>\n		Hakeza: &ldquo;<strong>Ey insanlar! Yery&uuml;z&uuml;ndeki temiz ve helal şeylerden yiyin, şeytana ayak uydurmayın; zira o sizin i&ccedil;in apa&ccedil;ık bir d&uuml;şmandır.&rdquo;</strong></p>\n\n	<p>\n		Hakeza: &ldquo;<strong>Yiyin i&ccedil;in fakat israf etmeyin; &ccedil;&uuml;nk&uuml; Allah israf edenleri sevmez.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"380\">\n			Ali (a.s): <em>&ldquo;Yemeğe tuzla başlayınız. Eğer insanlar tuzda olan faydaları bilselerdi, onu denenmiş ila&ccedil;lara tercih ederlerdi.&rdquo;</em></li>\n		<li value=\"381\">\n			İmam Rıza (a.s): <em>&ldquo;Gece az yiyiniz zira; az ve hafif yemek, liyakatinize ve zayıflığınıza yardımcı olur.&rdquo;</em></li>\n		<li value=\"382\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kimin Allah nezdinde tesbihi ve Allah&rsquo;ı &ouml;vmesi &ccedil;ok, yiyeceği, i&ccedil;eceği ve uykusu az olursa, ilahi meleklerin iştiyakına mahzar olur.&rdquo;</em></li>\n		<li value=\"383\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Elbise, yiyecek ve i&ccedil;ecek hususunda beden ve karınlarınıza insaflı davranınız; ş&uuml;phesiz bu riayet n&uuml;b&uuml;vvetin bir par&ccedil;asıdır.&rdquo;</em></li>\n		<li value=\"384\">\n			Ali (a.s): <em>&ldquo;Az yemek, nefsin y&uuml;celiği ve sıhhatin devam sebebidir.&rdquo;</em></li>\n		<li value=\"385\">\n			İmam Ali (as. ) : <em>&ldquo;M&uuml;nezzeh olan Allah, kulun salahını dilediğinde takdirde ona az konuşmayı, az uyumayı, az yemeyi ilham eder.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4-&Ccedil;ok Yemenin Zararları</p>\n\n	<ol>\n		<li value=\"386\">\n			Emir&#39;ul M&uuml;minin Ali (a.s) : <em>&ldquo;&Ccedil;ok yemek ve &ccedil;ok uyumak insanın v&uuml;cudunu bozar ve zararlara sebep olur.&rdquo;</em></li>\n		<li value=\"387\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;&Ccedil;ok yiyen kimsenin sıhhati azalır ve masrafı kendisine ağır gelir.&rdquo;</em></li>\n		<li value=\"388\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;&Ccedil;ok yemek a&ccedil;g&ouml;zl&uuml;l&uuml;ktendir; a&ccedil;g&ouml;zl&uuml;l&uuml;k de ayıplardandır.&rdquo;</em></li>\n		<li value=\"389\">\n			Altıncı İmam (a.s) : <em>&ldquo;M&uuml;minin kalbi i&ccedil;in &ccedil;ok yemekten daha zararlı bir şey yoktur. &Ccedil;ok yemek iki şeye neden olur: Kalp katılığı ve şehvet heyecanına.&rdquo;</em></li>\n		<li value=\"390\">\n			Bir kudsi hadiste: <em>&ldquo;&Ccedil;ok yemeyiniz, ş&uuml;phesiz &ccedil;ok yiyen kimsenin uykusu &ccedil;ok olur, &ccedil;ok uyuyan kimsenin namazı az olur, namazı az olan kimse ise gafillerden yazılır.&rdquo; </em></li>\n		<li value=\"391\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;&Ccedil;ok yemekten sakınınız; ş&uuml;phesiz &ccedil;ok yemek, bedeni bozar, hastalıklara neden olur ve ibadet hususunda insanı tembelleştirir. .&rdquo;</em></li>\n		<li value=\"392\">\n			Resulullah (s.a.a) : <em>&ldquo;Allah katında dolu karından daha nefretli bir şey yoktur.&rdquo;</em></li>\n		<li value=\"393\">\n			Musa b. Cafer (a.s) : <em>&ldquo;Eğer insanlar yiyecekte itidalli olsalardı, ş&uuml;phesiz bedenleri de itidalli olurdu.&rdquo;</em></li>\n		<li value=\"394\">\n			Resulullah (s.a.a) : <em>&ldquo;İştahın olduğunda ye ve iştahın varken yemekten el &ccedil;ek.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>12.Aile ve toplumda Ahlak</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 12. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet ve Gurer&rsquo;ul Hikem kitaplarındaki Ahlak konusuna m&uuml;racaat ediniz</p>\n\n	<h1>\n		<strong>1-G&uuml;zel Ahlak</strong></h1>\n\n	<ol>\n		<li value=\"395\">\n			Allah Resul&uuml; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (s.a.a) : <em>&ldquo;İslam g&uuml;zel ahlaktır.&rdquo;</em></li>\n		<li value=\"396\">\n			İmam Hasan-ı M&uuml;cteba (a.s) : <em>&ldquo;Ş&uuml;phesiz g&uuml;zelin en g&uuml;zeli, g&uuml;zel ahlaktır.&rdquo;</em></li>\n		<li value=\"397\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;G&uuml;zel ahlak, d&uuml;nya ve ahiret hayrıyla birliktedir.&rdquo;</em></li>\n		<li value=\"398\">\n			Ali (a.s) : <em>&ldquo;G&uuml;zel ahlak, her iyiliğin başıdır.&rdquo;</em></li>\n		<li value=\"399\">\n			Altıncı İmam (a.s) : <em>&ldquo;G&uuml;zel ahlaktan daha tatlı bir hayat yoktur.&rdquo; </em></li>\n		<li value=\"400\">\n			Allah Resul&uuml; (s.a.a) : &ldquo;<em>Kimin ahlakı g&uuml;zel olursa Allah onu g&uuml;nd&uuml;zleri oru&ccedil; tutan, geceleri ise ibadetle ge&ccedil;iren bir kimsenin makamına ulaştırır.</em></li>\n		<li value=\"401\">\n			Resulullah (s.a.a) : <em>&ldquo;Kıyamet g&uuml;n&uuml; kulun terazisine konulacak ilk şey g&uuml;zel ahlakıdır.&rdquo;</em></li>\n		<li value=\"402\">\n			Resulullah (s.a.a) : <em>&ldquo;Ş&uuml;phesiz kıyamet g&uuml;n&uuml; bana en sevimli ve en yakın olanınız, ahlakı en g&uuml;zel ve tevazusu en fazla olanınızdır.&rdquo;</em></li>\n		<li value=\"403\">\n			Resulullah (s.a.a), M&uuml;minlerin Emirine (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Sana, ahlakıma en &ccedil;ok benzeyeninizi haber vereyim mi? </em>&rdquo; M&uuml;minlerin Emiri (a.s), <em>&ldquo;Evet&rdquo;</em> deyince Resulullah (s.a.a) : <em>&ldquo;Ahlakı en g&uuml;zel olanınız, hilmi en b&uuml;y&uuml;k olan, yakınlarına en &ccedil;ok iyilik eden ve en &ccedil;ok insaf g&ouml;stereninizdir.&rdquo;</em></li>\n		<li value=\"404\">\n			İslam peygamberi (s.a.a): <em>&ldquo;Ş&uuml;phesiz ben ahlakı y&uuml;celikleri tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;</em></li>\n		<li value=\"405\">\n			Resulullah (s.a.a): <em>&ldquo;Ş&uuml;phesiz ben ahlak g&uuml;zelliğini tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;</em></li>\n		<li value=\"406\">\n			Resulullah (s.a.a):<em> &ldquo;İslam, g&uuml;zel ahlaktır.&rdquo;</em></li>\n		<li value=\"407\">\n			Resulullah (s.a.a): <em>&ldquo;G&uuml;zel ahlak, dinin yarısıdır.&rdquo;</em></li>\n		<li value=\"408\">\n			İmam Ali (a.s): <em>&ldquo;M&uuml;minin kitabının başlığı ahlakının g&uuml;zelliğidir.&rdquo;</em></li>\n		<li value=\"409\">\n			İmam Ali (a.s): <em>&ldquo;G&uuml;zel ahlak, t&uuml;m iyiliklerin başıdır.&rdquo;</em></li>\n		<li value=\"410\">\n			İmam Sadık (a.s):<em> &ldquo;G&uuml;zel ahlaktan daha tatlı bir hayat yoktur.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>2-İyi Ahlakın Sonu&ccedil;ları</strong></h1>\n\n	<ol>\n		<li value=\"411\">\n			Resulullah (s.a.a):<em> &ldquo;Kul, ibadetinde ne kadar da zayıf olsa, g&uuml;zel ahlak sayesinde ahirette b&uuml;y&uuml;k derecelere ve y&uuml;ce makamlara ulaşır.&rdquo;</em></li>\n		<li value=\"412\">\n			Resulullah (s.a.a): <em>&ldquo;Ş&uuml;phesiz g&uuml;zel ahlaklı insanın, g&uuml;nd&uuml;zleri oru&ccedil; tutup geceleri ibadetle ge&ccedil;iren kimse gibi sevabı vardır.&rdquo;</em></li>\n		<li value=\"413\">\n			Resulullah (s.a.a): <em>&ldquo;Amel terazisinde g&uuml;zel ahlaktan daha ağır gelen bir şey yoktur.&rdquo;</em></li>\n		<li value=\"414\">\n			Resulullah (s.a.a):<em> &ldquo;Ş&uuml;phesiz sizlerden bana en sevimli ve kıyamet g&uuml;n&uuml; bana en yakın oturanınız ahlak a&ccedil;ısından en g&uuml;zeliniz ve en &ccedil;ok tevazu g&ouml;stereninizdir.&rdquo;</em></li>\n		<li value=\"415\">\n			Resulullah (s.a.a): <em>&ldquo;M&uuml;minlerin iman a&ccedil;ısından en kamili, ahlak a&ccedil;ısından en g&uuml;zel olanıdır.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>3-G&uuml;zel Ahlakın Anlamı</strong></h1>\n\n	<ol>\n		<li value=\"416\">\n			İmam Ali (a.s): <em>&ldquo;G&uuml;zel ahlak &uuml;&ccedil; şeydedir: Haramlardan sakınmada, helal rızık talep etmede ve ailesinin refahını sağlamada.&rdquo;</em></li>\n		<li value=\"417\">\n			İmam Ali (a.s): <em>&ldquo;Ş&uuml;phesiz selam vermek g&uuml;zel ahlaktandır.&rdquo;</em></li>\n		<li value=\"418\">\n			İmam Sadık (a.s) g&uuml;zel ahlakın tarifi hakkında sorulunca : <em>&ldquo;Yumuşak huylu olman, g&uuml;zel ve edepli konuşman ve kardeşine g&uuml;ler y&uuml;zl&uuml; davranmandır.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>4-Ahlaki Y&uuml;celikler</strong></h1>\n\n	<ol>\n		<li value=\"419\">\n			Resulullah (s.a.a): <em>&ldquo;Ş&uuml;phesiz Allah ahlaki y&uuml;celikleri sever ve aşağılık huylardan hoşlanmaz.&rdquo;</em></li>\n		<li value=\"420\">\n			İmam Ali (a.s): <em>&ldquo;Ahlaki y&uuml;celikler &uuml;zere olun. Ş&uuml;phesiz ahlaki y&uuml;celikler (insanın) y&uuml;celişini sağlar. Ahlaki aşağılıklardan sakının. Ş&uuml;phesiz ahlaki aşağılıklar şerafetli insanı d&uuml;ş&uuml;r&uuml;r ve azameti yok eder.&rdquo;</em></li>\n		<li value=\"421\">\n			İmam Ali (a.s): <em>&ldquo;Ahlaki y&uuml;celikleri elde etmekte &ccedil;alışkan ve dayanıklı olun.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>5-Ahlaki Y&uuml;celiklerin Tefsiri</strong></h1>\n\n	<ol>\n		<li value=\"422\">\n			Resulullah (s.a.a):<em> &ldquo;Ş&uuml;phesiz ben ahlaki y&uuml;celikleri tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo;</em></li>\n		<li value=\"423\">\n			İmam Sadık (a.s): <em>&ldquo;Ş&uuml;phesiz Allah Tebarek ve Teala Resulullah&rsquo;ı (s.a.a) ahlaki y&uuml;celiklere &ouml;zg&uuml; kılmıştır. O halde nefislerinizi imtihan edin. Eğer bu huylar sizde de varsa aziz ve celil olan Allah&rsquo;a hamd edin ve ondan bu huyların fazlasını dileyin.&rdquo; İmam (a.s) onları on tane olarak zikretti:Yakin, kanaat, sabır, ş&uuml;k&uuml;r, hilim, g&uuml;zel ahlak, c&ouml;mertlik, gayret, cesaret ve m&uuml;r&uuml;vvet.&rdquo; </em></li>\n		<li value=\"424\">\n			İmam Sadık&rsquo;a (a.s): <em>&ldquo;Sana zulmedeni affetmen, seninle ilişkisini kesenle ilişki kurman, seni mahrum kılana bağışta bulunman ve aleyhine de olsa hak s&ouml;z&uuml; s&ouml;ylemendir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>6-Y&uuml;celiklerin En Hayırlısı</strong></h1>\n\n	<ol>\n		<li value=\"425\">\n			İmam Ali (a.s): <em>&ldquo;En hayırlı y&uuml;ce ahlak, fedakarlıktır.&rdquo;</em></li>\n		<li value=\"426\">\n			İmam Ali (a.s): <em>&ldquo;En g&uuml;zel y&uuml;celik, g&uuml;&ccedil;l&uuml;n&uuml;n affetmesi ve fakirin bağışta bulunmasıdır.&rdquo;</em></li>\n		<li value=\"427\">\n			İmam Ali (a.s): <em>&ldquo;En &uuml;st&uuml;n y&uuml;celik nimetleri tamamlamaktır.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>7-G&uuml;zel Ahlakın Meyveleri</strong></h1>\n\n	<ol>\n		<li value=\"428\">\n			Resulullah (s.a.a): <em>&ldquo;G&uuml;zel ahlak dostluğu k&ouml;kleştirir.&rdquo;</em></li>\n		<li value=\"429\">\n			İmam Ali (a.s): <em>&ldquo;Ahlakını g&uuml;zelleştir ki Allah hesabını hafifletsin.&rdquo;</em></li>\n		<li value=\"430\">\n			İmam Sadık (a.s):<em> &ldquo;G&uuml;zel ahlak rızkı artırır.&rdquo;</em></li>\n		<li value=\"431\">\n			İmam Sadık (a.s): <em>&ldquo;Ş&uuml;phesiz iyilik ve g&uuml;zel ahlak evleri imar eder ve &ouml;m&uuml;rleri uzatır.&rdquo;</em></li>\n		<li value=\"432\">\n			İmam Sadık (a.s): <em>&ldquo;G&uuml;zel ahlak g&uuml;neşin buzu erittiği gibi g&uuml;nahları eritir/t&uuml;ketir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>8-K&ouml;t&uuml; Ahlak</strong></h1>\n\n	<ol>\n		<li value=\"433\">\n			Resulullah (s.a.a):<em> &ldquo;K&ouml;t&uuml; ahlak bağışlanmaz bir g&uuml;nahtır.&rdquo;</em></li>\n		<li value=\"434\">\n			Resulullah (s.a.a): <em>&ldquo;Ş&uuml;phesiz kul k&ouml;t&uuml; ahlakı sebebiyle cehennemin en alt katına d&uuml;şer.&rdquo;</em></li>\n		<li value=\"435\">\n			Resulullah (s.a.a) kendisine, &ldquo;Falan şahıs g&uuml;nd&uuml;zleri oru&ccedil;la ve geceleri ibadetle ge&ccedil;iriyor ama aynı zamanda k&ouml;t&uuml; ahlaklı biridir. Komşularına diliyle eziyet etmektedir&rdquo; diye s&ouml;ylenince:<em> &ldquo;Onda hayır yoktur o ateş ehlindendir.&rdquo;</em></li>\n		<li value=\"436\">\n			İmam Ali (a.s):<em> &ldquo;K&ouml;t&uuml; ahlak hayatın kararma ve nefsin azap g&ouml;rme sebebidir.&rdquo;</em></li>\n		<li value=\"437\">\n			İmam Sadık (a.s): <em>&ldquo;Ş&uuml;phesiz k&ouml;t&uuml; ahlak sirkenin balı bozduğu gibi ameli bozar.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>9-K&ouml;t&uuml; Ahlakın Akıbeti</strong></h1>\n\n	<ol>\n		<li value=\"438\">\n			İmam Ali (a.s): <em>&ldquo;Ahlakı k&ouml;t&uuml; olanın ailesi kendisinden utanır.&rdquo;</em></li>\n		<li value=\"439\">\n			İmam Ali (a.s): <em>&ldquo;Tahamm&uuml;l&uuml; az olanın rahatlığı da az olur.&rdquo;</em></li>\n		<li value=\"440\">\n			İmam Ali (a.s): <em>&ldquo;Ahlakı k&ouml;t&uuml; olanın rızkı daralır.&rdquo;</em></li>\n		<li value=\"441\">\n			İmam Sadık (a.s): <em>&ldquo;Et, et bitirir. Her kim kırk g&uuml;n et yemezse ahlakı k&ouml;t&uuml; olur.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>10-En &Uuml;st&uuml;n Ahlak</strong></h1>\n\n	<ol>\n		<li value=\"442\">\n			İmam Ali (a.s): <em>&ldquo;En &uuml;st&uuml;n ahlak c&ouml;mertlik ve faydası en genel ahlak ise adalettir.&rdquo;</em></li>\n		<li value=\"443\">\n			İmam Ali (a.s): <em>&ldquo;En şerafetli ahlak tevazu, hilim ve yumuşak huyluluktur.&rdquo;</em></li>\n		<li value=\"444\">\n			İmam Bakır (a.s): <em>&ldquo;Sabır ve bağışlayıcılık.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>11-Ahlaki Karakterlerin Birbiriyle İrtibatı</strong></h1>\n\n	<ol>\n		<li value=\"445\">\n			İmam Ali (a.s): <em>&ldquo;Eğer birinde beğenilmiş bir haslet olursa kardeşlerini de (beğenilmiş hasletlerin benzerlerini de) ondan bekleyin.&rdquo;</em></li>\n		<li value=\"446\">\n			İmam Sadık (a.s): <em>&ldquo;Ş&uuml;phesiz y&uuml;ce hasletler birbirine bağlıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		12-Sevgi ve İlanı</p>\n\n	<p>\n		<strong>&ldquo;İ&ccedil;inizden, kendileriyle huzura kavuşacağınız eşler yaratıp aranızda muhabbet ve rahmet var etmesi, o&rsquo;nun varlığının belgelerindendir. Bunlarda, d&uuml;ş&uuml;nen topluluk i&ccedil;in dersler vardır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"447\">\n			İmam Sadık (a.s) : <em>&ldquo;İnsanların sevgisini elde edebilen kimseye Allah rahmet etsin.&rdquo;</em></li>\n		<li value=\"448\">\n			İmam Sadık (a.s) : <em>&ldquo;Allah&rsquo;ın nimetini k&uuml;fre &ccedil;eviren kimseye eyvahlar olsun; birbirini Allah i&ccedil;in seven kimseye de ne mutlu.&rdquo;</em></li>\n		<li value=\"449\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s) : <em>&ldquo;İnsanların ihsan a&ccedil;ısından en &uuml;st&uuml;n&uuml;, sevgiyi başlatandır.&rdquo;</em></li>\n		<li value=\"450\">\n			Kudsi bir hadiste: <em>&ldquo;Yaratıklar benim ailemdir. Benim nezdimde en sevimli olanlar, onlara en şefkatli davrananlar ve ihtiya&ccedil;larını gidermede en &ccedil;ok &ccedil;alışanlardır.&rdquo;</em></li>\n		<li value=\"451\">\n			İmam Sadık (a.s) : <em>&ldquo;Kadınları sevmek Peygamberlerin ahlakındandır.&rdquo;</em></li>\n		<li value=\"452\">\n			İslam Peygamberi (s.a.a) : <em>&ldquo;Erkeğin kadına: &ldquo;Seni seviyorum&rdquo; demesi alsa kadının kalbinden gitmez.&rdquo;</em></li>\n		<li value=\"453\">\n			İmam Sadık (a.s): <em>&ldquo;Erkeğin kadına sevgisi &ccedil;oğaldık&ccedil;a imanı da artar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>13-Affetmek</strong></p>\n\n	<ol>\n		<li value=\"454\">\n			İmam Sadık (a.s) : <em>&ldquo;&Uuml;&ccedil; şey d&uuml;nya ve ahiretin y&uuml;celiklerindendir. : &ldquo;Sana zulmeden kimseyi bağışlaman, senden kopan kimseye bağlanman ve sana cahillik eden kimseye tahamm&uuml;l etmen.&rdquo;</em></li>\n		<li value=\"455\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz Allah bağışlayıcıdır ve bağışlamayı sever.&rdquo;</em></li>\n		<li value=\"456\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim M&uuml;sl&uuml;manın s&uuml;r&ccedil;mesini affederse Allah da kıyamet g&uuml;n&uuml; onun s&uuml;r&ccedil;mesini affeder.&rdquo;</em></li>\n		<li value=\"457\">\n			İmam Sadık (a.s) : <em>&ldquo;Biz &ouml;yle bir Ehl-i Beyt&rsquo;iz ki m&uuml;r&uuml;vvetimiz bize zulmeden kimseyi bağışlamaktır.&rdquo;</em></li>\n		<li value=\"458\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İnsanların g&uuml;nahlarını g&ouml;rmezlikten gelin ki Allah da onunla cehennem azabını sizden defetsin.&rdquo;</em></li>\n		<li value=\"459\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s) : <em>&ldquo;Az bağışlamak, ayıpların en &ccedil;irkinidir; intikam hususunda acele etmek ise g&uuml;nahların en b&uuml;y&uuml;ğ&uuml;d&uuml;r.&rdquo;</em></li>\n		<li value=\"460\">\n			Hakeza M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;İnsanların en k&ouml;t&uuml;s&uuml;, s&uuml;r&ccedil;meleri affetmeyen ve ayıpları &ouml;rtmeyendir.&rdquo;</em></li>\n		<li value=\"461\">\n			İmam Sadık (a.s) : <em>&ldquo;Affetmek, cezalandırmaksızın, kabalık g&ouml;stermeksizin ve kınamaksızın olmalıdır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		14- G&ouml;rmezlikten Gelmek</p>\n\n	<ol>\n		<li value=\"462\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Ş&uuml;phesiz akıllı kimsenin yarısı tahamm&uuml;l, yarısı ise kendini gaflete vurmaktır.&rdquo;</em></li>\n		<li value=\"463\">\n			M&uuml;minlerin Emir Ali (a.s) : <em>&ldquo;Y&uuml;ce insanın en şerefli ahlakı, bildiği şeyler hususunda kendini gaflete vurmasıdır.&rdquo;</em></li>\n		<li value=\"464\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Kendini bilmezliğe vurmak gibi bir akıl ve kendini gaflete vurmak gibi de bir tahamm&uuml;l yoktur.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>15-&Ouml;fke ve Gazap</strong></p>\n\n	<ol>\n		<li value=\"465\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Gazap &ouml;yle bir k&ouml;t&uuml;l&uuml;kt&uuml;r ki onu serbest bıraktığın takdirde helak eder.&rdquo;</em></li>\n		<li value=\"466\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Gazap beyinsizlerin merkebidir.&rdquo;</em></li>\n		<li value=\"467\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Gazap kinin gizli ateşlerini k&ouml;r&uuml;kler.&rdquo;</em></li>\n		<li value=\"468\">\n			İmam Sadık (a.s) : <em>&ldquo;Gazap her k&ouml;t&uuml;l&uuml;ğ&uuml;n anahtarıdır.&rdquo;</em></li>\n		<li value=\"469\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Gazap şeytandan bir k&ouml;zd&uuml;r.&rdquo;</em></li>\n		<li value=\"470\">\n			Ali (a.s) : <em>&ldquo;&Ouml;fke bir t&uuml;r cinnettir. &Ccedil;&uuml;nk&uuml; &ouml;fke sahibi pişman olur. Eğer pişman olmazsa bu durumda cinneti g&uuml;&ccedil;lenir.&rdquo;</em></li>\n		<li value=\"471\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Gazap akılları bozar ve insanı doğruluktan uzaklaştırır.&rdquo;</em></li>\n		<li value=\"472\">\n			Hz. Ali (a.s): <em>&ldquo;&Ouml;fkesine hakim olamayan kimse bizden değildir.&rdquo;</em></li>\n		<li value=\"473\">\n			Hz. Ali (a.s):<em> &ldquo;Gazabı ve şehveti kendisine galebe &ccedil;alan kimse hayvanlar derecesindedir.&rdquo;</em></li>\n		<li value=\"474\">\n			İmam Bakır (a.s): <em>&ldquo;Her kim &ouml;fkesini boşaltmaya g&uuml;c&uuml; yettiği halde &ouml;fkesini yenerse Allah da kalbini kıyamet g&uuml;n&uuml; g&uuml;venlik ve iman ile doldurur.&rdquo;</em></li>\n		<li value=\"475\">\n			İmam Ali (a.s) : <em>&ldquo;Her kim gazabının &ouml;n&uuml;n&uuml; alırsa, Allah da ayıplarını &ouml;rter.&rdquo;</em></li>\n		<li value=\"476\">\n			Hz. Ali (a.s): <em>&ldquo;&Ouml;fkeni yut, kudretin olduğunda bağışla, gazaplandığın zaman tahamm&uuml;l g&ouml;ster, g&uuml;c&uuml;n olduğu halde bağışla ki, senin i&ccedil;in hayırlı bir akıbet olsun.&rdquo;</em></li>\n		<li value=\"477\">\n			Hz. Mesih (a.s): <em>&ldquo;Kibir, zorbalık ve insanları k&uuml;&ccedil;&uuml;k g&ouml;rmek.&rdquo;</em></li>\n		<li value=\"478\">\n			Allah Resul&uuml; (s.a.a):<em>&ldquo;Gazaplanma, gazaplandığın zaman otur ve Rabbinin kullarına olan kudretini ve sabrını d&uuml;ş&uuml;n. Sana, &ldquo;Allah&rsquo;tan kork denildiği zaman&rdquo; gazabını at ve sabrına d&ouml;n.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		16-&Uuml;st&uuml;nl&uuml;k Satmak</p>\n\n	<p>\n		<strong>&ldquo;Allah, kendini beğenmiş &ouml;v&uuml;n&uuml;p duran kimseleri sevmez.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"479\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;B&ouml;b&uuml;rlenmekten daha b&uuml;y&uuml;k ahmaklık yoktur.&rdquo;</em></li>\n		<li value=\"480\">\n			Hz. Ali (a.s): <em>&ldquo;B&ouml;b&uuml;rlenmeni bırak, kibri terk et ve mezarını hatırla.&rdquo;</em></li>\n		<li value=\"481\">\n			Hz Ali (a.s) : <em>&ldquo;Ademoğluna b&ouml;b&uuml;rlenmek yakışır mı hi&ccedil;! ilki nutfe, sonu ise leştir. Kendine rızık verememekte ve &ouml;l&uuml;m&uuml;n&uuml; def edememektedir.&rdquo;</em></li>\n		<li value=\"482\">\n			İmam Seccad (a.s): <em>&ldquo;(Ey Allahım!) Beni &uuml;st&uuml;nl&uuml;k taslamaktan koru.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		17-S&ouml;zl&uuml; Davranış</p>\n\n	<ol>\n		<li value=\"483\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;S&ouml;z&uuml;n&uuml;zde artıklık ve kalbinizde karışıklık olmasaydı ş&uuml;phesiz benim işittiğimi işitir ve benim g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;r&uuml;rd&uuml;n&uuml;z.&rdquo;</em></li>\n		<li value=\"484\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İnsanın M&uuml;sl&uuml;manlığının g&uuml;zelliğinden biri de kendisini ilgilendirmeyen s&ouml;zlerden sakınmasıdır.&rdquo;</em></li>\n		<li value=\"485\">\n			M&uuml;minlerin Emiri Hz. Ali (a.s): <em>&ldquo;Ey Adam! Amelini yazan meleklerin eline fazla konuşmakla dolu bir dosya veriyorsun ki o dosya Hakka arz edilmektedir. O halde faydalı işlerde konuş ve faydasız olan işleri beyan etmekten sakın.&rdquo;</em></li>\n		<li value=\"486\">\n			Ebuzer : <em>&ldquo;D&uuml;nyayı iki kelime karar kıl: Helal talep etmekte bir kelime, ahiret i&ccedil;in bir kelime; &uuml;&ccedil;&uuml;nc&uuml; kelime ise zararlıdır ve menfaati yoktur; o halde ona girme.&rdquo;</em></li>\n		<li value=\"487\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ademoğlunun b&uuml;t&uuml;n s&ouml;zleri onun lehine değil, aleyhinedir. Meğer ki bir iyiliği emretsin veya bir k&ouml;t&uuml;l&uuml;kten sakındırsın veya Allah&rsquo;ı zikretsin.&rdquo;</em></li>\n		<li value=\"488\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Her kimin s&ouml;z&uuml; &ccedil;ok olursa hatası da &ccedil;ok olur. Hatası da &ccedil;ok olan kimsen hayası az olur, hayası az olan kimsenin sakınması az olur. Sakınması az olan kimsenin ise kalbi &ouml;l&uuml;r ve kalbi &ouml;len kimse ise ateşe girer.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>13.Aile ve toplumda Takva</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 2. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet kitabındaki takva konusuna m&uuml;racaat ediniz</p>\n\n	<h1>\n		<strong>1-Takva</strong></h1>\n\n	<p>\n		<strong>&ldquo;Takva &ouml;rt&uuml;s&uuml; ise bunlardan daha hayırlıdır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Eğer memleketlerin halkı iman etmiş ve bize karşı gelmekten sakınmış olsalardı, onlara g&ouml;ğ&uuml;n ve yerin bolluklarını verirdik. Ama yalanladılar; bu y&uuml;zden onları, yaptıklarına karşılık yakalayıverdik.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Bu kitap (Kur&rsquo;an), onda asla ş&uuml;phe yoktur. O, muttakiler (takva sahipleri) i&ccedil;in bir hidayettir. İşte Rablerinden bir hidayet &uuml;zere olanlar ve kurtuluşa erenler de onlardır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;G&ouml;klerde olanlar da, yerde olanlar da Allah&rsquo;ındır. And olsun ki, sizden &ouml;nce kitab verilenlere ve size, Allah&rsquo;tan sakınmanızı tavsiye ettik. K&uuml;frederseniz bilin ki, g&ouml;klerde ve yerde ne varsa hepsi Allah&rsquo;ındır. Allah sınırsız zengindir ve &ouml;vg&uuml;ye layıktır.&rdquo; </strong></p>\n\n	<p>\n		<strong>&ldquo;Ey Ademoğulları! Ayıp yerlerinizi &ouml;rtecek giyimlikle sizi s&uuml;sleyecek elbiseler g&ouml;nderdik. Takva &ouml;rt&uuml;s&uuml; ise bunlardan daha hayırlıdır. Allah&rsquo;ın bu ayetleri &ouml;ğ&uuml;t almanız i&ccedil;indir.&rdquo; </strong></p>\n\n	<p>\n		<strong>&ldquo;Ey iman edenler! Allah&rsquo;tan sakınırsanız, O size iyiyi k&ouml;t&uuml;den ayırtedecek bir anlayış verir, k&ouml;t&uuml;l&uuml;klerinizi &ouml;rter, sizi bağışlar. Allah b&uuml;y&uuml;k, bol nimet sahibidir.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Bu ahiret yurdudur. Onu, yery&uuml;z&uuml;nde b&ouml;b&uuml;rlenmeyi ve bozgunculuğu istemeyen kimselere veririz. Sonu&ccedil; Allah&rsquo;a karşı gelmekten sakınanlarındır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"489\">\n			İmam Ali (a.s): <em>&ldquo;Takva huyların reisidir.&rdquo;</em></li>\n		<li value=\"490\">\n			İmam Ali (a.s): <em>&ldquo;Ş&uuml;phesiz takva en iyi hazine, en sağlam sığınak ve en g&uuml;&ccedil;l&uuml; izzettir. Her ka&ccedil;an kimsenin kurtuluşu, her arayan kimsenin &uuml;midi ve her &uuml;st&uuml;nl&uuml;k arayanın zaferi takvadadır.&rdquo;</em></li>\n		<li value=\"491\">\n			İmam Ali (a.s): <em>&ldquo;Az da olsa Allah&#39;tan sakın; kendinle Allah arasında her ne kadar ince de olsa bir perde bırak.&rdquo;</em></li>\n		<li value=\"492\">\n			İmam Ali (a.s): <em>&ldquo;Takva Allah&rsquo;ın kullarından hoşnutluğunun nihayeti ve kullarından istediği şeydir.&rdquo;</em></li>\n		<li value=\"493\">\n			İmam Ali (a.s): <em>&ldquo;Ey Allah&rsquo;ın kulları! Size, hedefe g&ouml;t&uuml;recek azık ve sı&shy;ğındığınızda sizi kurtaracak bir sığınak olan ilahi takvaya sa&shy;rılmayı tavsiye ediyorum.&rdquo;</em></li>\n		<li value=\"494\">\n			İmam Ali (a.s):<em> &ldquo;Ey Allah&rsquo;ın kulları! Size Allah&rsquo;tan sakınmanızı tavsiye ediyorum. &Ccedil;&uuml;nk&uuml; takva kontrol edicidir ve ayakta duruş sebebidir. Bu y&uuml;zden onun iple&shy;rine sımsıkı tutunun ve hakikatlerine sıkıca yapışın.&rdquo;</em></li>\n		<li value=\"495\">\n			İmam Ali (a.s):<em> &ldquo;Sizlere ilahi takvayı tavsiye ediyorum. Ş&uuml;phesiz takva &uuml;mit talep eden kimsenin gıptası ve sığınan ka&ccedil;ağın g&uuml;vendiği sığınaktır. Takvayı i&ccedil; giysi edinin.&rdquo;</em></li>\n		<li value=\"496\">\n			İmam Ali (a.s): <em>&ldquo;Ey Allah&rsquo;ın kulları! Size takvalı olmayı tavsiye ediyorum. Kalplerinizi onunla &ouml;rt&uuml;n, g&uuml;nahlarınızı onunla silin&hellip; Dikkat edin! Takvayı koruyun ve takvayla korunun.&rdquo;</em></li>\n		<li value=\"497\">\n			İmam Ali (a.s): <em>&ldquo;&Ccedil;&uuml;nk&uuml; takva bug&uuml;n bir sığınak ve kalkandır, yarın cennete bir yoldur. Takvanın yolu a&ccedil;ık, yolcusu k&acirc;rlıdır.&rdquo;</em></li>\n		<li value=\"498\">\n			İmam Ali (a.s): <em>&ldquo;İlahi takva; doğruluk ve istikametin anahtarı, ahiretin yegane azığıdır. İnsanın her t&uuml;rl&uuml; k&ouml;lelikten kurtuluş ve helak olmaktan korunma sebebidir. İsteyen, onunla başarıya ulaşır, ona sığınan kurtulur ve arzulara onunla ulaşılır.&rdquo;</em></li>\n		<li value=\"499\">\n			İmam Ali (a.s): <em>&ldquo;Herkim takva ağa&ccedil;larını ekerse, hidayet meyvelerini toplar.&rdquo;</em></li>\n		<li value=\"500\">\n			İmam Bakır (a.s): <em>&ldquo;Sana Allah&rsquo;tan sakınmayı tavsiye diyorum. Zira takva yok olmaktan kurtuluş sebebi ve d&ouml;n&uuml;ş yerinden (ahiretten) faydalanma vesilesidir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>2-Takva Y&uuml;celiğin Anahtarıdır</strong></h1>\n\n	<p>\n		<strong>&ldquo;Ey insanlar! Doğrusu biz sizleri bir erkekle bir dişiden yarattık. Sizi milletler ve kabileler haline koyduk ki birbirinizi kolayca tanıyasınız. Ş&uuml;phesiz, Allah katında en değerliniz, en &ccedil;ok takvalı olanınızdır. Allah bilendir, haberdardır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"501\">\n			Resulullah (s.a.a): <em>&ldquo;Takvasız amelden daha &ccedil;ok takva ile amel etmeye &ouml;nem ver. Zira takva ile i&ccedil; i&ccedil;e olan bir amel az değildir. Kabul edilen bir amel nasıl az olsun ki!&Ccedil;&uuml;nk&uuml; aziz ve celil olan </em>Allah : <strong>&ldquo;Ş&uuml;phesiz Allah sadece takva sahiplerinden kabul eder.&rdquo;</strong></li>\n		<li value=\"502\">\n			Resulullah (s.a.a):<em> &ldquo;Bir haslet vardır ki her kim bu hasletten ayrılmazsa d&uuml;nya ve ahiret ona itaat eder ve cenneti elde eder.&rdquo;</em> Kendisine ş&ouml;yle arzedildi: &ldquo;O haslet nedir ey Allah&rsquo;ın Resul&uuml;&rdquo; Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Takvadır. Her kim insanların en izzetlisi olmak istiyorsa Allah&rsquo;tan sakınmalıdır&rdquo;</em> Peygamber (s.a.a) daha sonra şu ayeti tilavet buyurdu: <strong>&ldquo;Her kim Allah&rsquo;tan sakınırsa Allah onun i&ccedil;in bir &ccedil;ıkış yolu taktir eder ve onu hi&ccedil; hesaba katmadığı yerden rızıklandırır.&rdquo;</strong></li>\n		<li value=\"503\">\n			İmam Ali (a.s): <em>&ldquo;Hi&ccedil;bir y&uuml;celik takvadan daha aziz değildir.&rdquo;</em></li>\n		<li value=\"504\">\n			İmam Ali (a.s): <em>&ldquo;Y&uuml;celiğin anahtarı takvadır.&rdquo;</em></li>\n		<li value=\"505\">\n			İmam Ali (a.s): <em>&ldquo;Kim takvaya yapışırsa; kuraklıktan sonra &uuml;zerine fazilet yağmurları yağar. Kendisinden uzaklaşıp ka&ccedil;mış olan rahmet geri gelir, yerin dibine &ccedil;ekildikten sonra nimetler onun i&ccedil;in fışkırır, azalıp kıtlaşmasından sonra &uuml;zerine şiddetli ve bol bereket yağmurları yağar.&rdquo;</em></li>\n		<li value=\"506\">\n			İmam Ali (a.s): <em>&ldquo;Allah&rsquo;tan korkmak kalplerinizin derdinin devası, akıllarınızın k&ouml;rl&uuml;ğ&uuml;n&uuml;n basireti, bedenlerinizin hastalıklarının şifası, g&ouml;ğ&uuml;slerinizin fesadının salahı, nefislerinizin kirlerinin temizleyicisi, g&ouml;rmeyen g&ouml;zlerinizin aydınlığı, kalbinizin her korkudan g&uuml;venliği ve zulmetinizin karanlığının ışığıdır.&rdquo;</em></li>\n		<li value=\"507\">\n			İmam Ali (a.s): <em>&ldquo;İlahi takvaya bağlanın; &ccedil;&uuml;nk&uuml; takva, halkası sağlam bir ip, zirvesine varılmaz bir sığınaktır.&rdquo;</em></li>\n		<li value=\"508\">\n			İmam Seccad (a.s): <em>&ldquo;Hi&ccedil;bir Kureyşlinin bir Arab&rsquo;a tevazu dışında soy &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur ve takva dışında bir y&uuml;celik s&ouml;z konusu değildir.&rdquo;</em></li>\n		<li value=\"509\">\n			İmam Bakır (a.s): <em>&ldquo;Aziz ve celil olan Allah takva vasıtasıyla kulun aklının erişemediği şeyi kendisinden uzaklaştırır. Takva vesilesiyle k&ouml;rl&uuml;k ve cehaleti ondan giderir. Nuh ve kendisiyle gemide olanlar da takva sebebiyle kurtuluşa erdiler. Salih ve takip&ccedil;ileri yıldırımdan kurtuldular. Takva vesilesiyle sabredenler kurtuluşa erdi ve o gruplar helak olmaktan kurtuldular.&rdquo;</em></li>\n		<li value=\"510\">\n			İmam Sadık (a.s):<em> &ldquo;Her kim ilahi bir takvayla Allah&rsquo;a sığınacak olursa Allah onu korur. Her kime de Allah y&ouml;nelir ve onu korursa o g&ouml;kten yere d&uuml;şmekten korkmamalıdır. Eğer yery&uuml;z&uuml; ehline bir bela inerse ve hepsini &ccedil;epe&ccedil;evre kuşatırsa o takva vasıtasıyla her t&uuml;rl&uuml; beladan g&uuml;vende kalır. Nitekim Allah-u Teala da ş&ouml;yle buyurmuyor mu?</em> <strong>&ldquo;Ger&ccedil;ekten de takva sahipleri bir g&uuml;venlik yerindedirler.&rdquo;</strong></li>\n	</ol>\n\n	<h1>\n		<strong>3-Takva Sahiplerinin &Ouml;ze</strong><strong>L</strong><strong>liği</strong></h1>\n\n	<p>\n		Y&uuml;zlerinizi doğudan yana ve batıdan yana &ccedil;evirmeniz iyilik değildir; lakin iyilik, Allah&rsquo;a, ahiret g&uuml;n&uuml;ne, meleklere, Kitab&rsquo;a, peygamberlere iman eden; yakınlarına, yetimlere, d&uuml;şk&uuml;nlere, yolda kalanlara, yoksullara ve k&ouml;lelere sevdiği halde mal veren; namaz kılan, zek&acirc;t veren ve ahitleştiklerinde ahitlerine vefa g&ouml;sterenler, zorda, darda ve savaş alanında sabredenlerdir. İşte onlar doğru olanlardır ve takva sahipleri ancak onlardır.&rdquo;</p>\n\n	<p>\n		<strong>&ldquo;Doğrusu, Allah&rsquo;a karşı gelmekten sakınanlar, Rablerinin kendilerine verdiğini almış olarak bah&ccedil;elerde ve pınar başlarındadırlar. &Ccedil;&uuml;nk&uuml; onlar, bundan &ouml;nce iyi davrananlardı. Onlar, geceleri az uyuyanlardı. Seher vakitlerinde bağışlanma dilerlerdi. Onların mallarında muhta&ccedil; ve yoksullar i&ccedil;in bir hak vardı, onu verirlerdi.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"511\">\n			Resulullah (s.a.a): <em>&ldquo;Ş&uuml;phesiz takva sahipleri ş&uuml;pheye d&uuml;şme korkusuyla sakınmaması gereken şeyler hususunda bile sakınan ve Allah&rsquo;tan korkan kimselerdir.&rdquo;</em></li>\n		<li value=\"512\">\n			Resulullah (s.a.a): <em>&ldquo;Ey Ebuzer! İnsanın nefsini hesaba &ccedil;ekmesi, nereden i&ccedil;tiğini, nereden yediğini ve nereden giyindiğini, bunların helal yoldan mı veya haram yoldan mı olduğunu bilmesi i&ccedil;in ortağını hesaba &ccedil;ekmesinden daha şiddetli olmadık&ccedil;a insan takva sahiplerinden sayılmaz.&rdquo;</em></li>\n		<li value=\"513\">\n			Emiru&rsquo;l M&uuml;minin (a.s): <em>Ama mutta&shy;kiler fazilet sahibidirler, konuşmalarında doğrudurlar, tarzları ılımlıdır, davranışları tevazu iledir. G&ouml;zlerini Allah&rsquo;ın kendilerine haram kıldığı şey&shy;den sa&shy;kınırlar, kulaklarını kendilerine faydalı olan ilme vakfe&shy;derler. Huzur ve bela durumlarında halleri aynıdır, (değişiklik arzetmez.) Allah&rsquo;ın onlara tayin ettiği ecel olmasaydı, ruhları g&ouml;z kırpacak bir an bile olsun; azaptan korkmak, sevabı ar&shy;zula&shy;mak sebebiyle bedenleriyle durmazdı&hellip; </em></li>\n	</ol>\n\n	<p>\n		<em>Onlardan birinin alametleri; senin onu dini işlerde g&uuml;&ccedil;l&uuml;, uzak g&ouml;r&uuml;şl&uuml;l&uuml;kte yumuşak, imanda şeksiz ş&uuml;phesiz, ilimde hırslı, bilgisi hilimle i&ccedil;i&ccedil;e, zenginlikte kanaatkar, ibadetinden huşu i&ccedil;inde, fakirlikte muhteşem, zorlukta sabırlı, helal peşinde, hidayette şevkli, tamahtan kurtulmuş ve salih amel işlediği halde korku i&ccedil;inde yaşayan biri olarak g&ouml;rmendir. G&uuml;nd&uuml;z akşama kadar d&uuml;ş&uuml;ncesi ş&uuml;k&uuml;r, gece sabaha kadar işi zikirdir. Korkuyla geceler, neşeyle sabahlar, gaflete d&uuml;şmekten &ccedil;ekinerek korkar, rahmet ve fazilete nail olduğunda sevinir. </em></p>\n\n	<p>\n		<em>Nefsi, onu istemediği bir şeye zorlarsa, sevip istediğini ona vermez. Sevdiği şey, zevali olmayan nimettir. Sakındığı, baki olmayan (ge&ccedil;ici) şeylerdir. Hilmini ilimle, s&ouml;z&uuml;n&uuml; amelle birleştirip pekiştirmiştir. Onu emeli yakın, hatası az, kalbi huşu i&ccedil;inde, nefsi kanaatkar, yemesi az, işi kolay, dini korunmuş, şehveti &ouml;lm&uuml;ş, &ouml;fkesi yenilmiş, hayır umulan, şerrinden emin olunan biri olarak g&ouml;r&uuml;rs&uuml;n.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"514\">\n			İmam Bakır (a.s):<em> &ldquo;Takva sahipleri d&uuml;nya ehlinin en az masraflısı ve sana en &ccedil;ok yardım edenleridir. Onları anınca sana yardım ederler. Eğer unutursan sana hatırlatırlar. S&uuml;rekli Allah&rsquo;ın işini ayakta tutarlar. Ş&uuml;phesiz Allah&rsquo;ın dostluğu i&ccedil;in, her t&uuml;rl&uuml; muhabbetten koparlar. Kendi h&uuml;k&uuml;mdarına (Allah&rsquo;a) itaat etmek i&ccedil;in d&uuml;nyadan ka&ccedil;mışlardır. B&uuml;y&uuml;k bir samimiyetle aziz ve celil olan Allah&rsquo;a ve onun dostluk ve sevgisine y&ouml;nelmişlerdir. Asıl maksadın da o olduğunu bilmişlerdir. &Ccedil;&uuml;nk&uuml; onun y&uuml;ce bir makamı vardır.&rdquo;</em></li>\n		<li value=\"515\">\n			İmam Bakır (a.s): <em>&ldquo;M&uuml;minlerin Emiri Ali (a.s) s&uuml;rekli ş&ouml;yle buyururdu: &ldquo;Takva sahiplerinin kendileriyle tanındığı bir takım alametleri vardır: Doğru s&ouml;zl&uuml; olmak, emanettarlık, ahde vefa&hellip; kadınların arasına az karışmak, ihsanda bulunmak, g&uuml;zel ahlak, &ccedil;ok yumuşak huylu olmak, kendisini aziz ve celil olan Allah&rsquo;a yaklaştıracak bir ilme tabi olmak.&rdquo;</em></li>\n		<li value=\"516\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Nefisleri iffetli, hacetleri hafif, hayırları umulur ve k&ouml;t&uuml;l&uuml;klerinden g&uuml;vende olunur.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>4-Takvaya Engel Olan Şey</strong></h1>\n\n	<ol>\n		<li value=\"517\">\n			İmam Ali (a.s): <em>&ldquo;D&uuml;nyaya bağlanmış bir kalpte takvanın yer etmesi haramdır.&rdquo;</em></li>\n		<li value=\"518\">\n			İmam Ali (a.s): <em>&ldquo;Allah&rsquo;a yemin olsun ki dilini tutmadık&ccedil;a hi&ccedil; kimseye takvanın fayda verdiğini g&ouml;rm&uuml;yorum.&rdquo;</em></li>\n		<li value=\"519\">\n			İmam Ali (a.s): <em>&ldquo;Her kim d&uuml;şmanlık ederse ş&uuml;phesiz Allah&rsquo;tan sakınamaz.&rdquo;</em></li>\n		<li value=\"520\">\n			İmam Askeri (a.s): <em>&ldquo;Her kim insanların y&uuml;z&uuml;nden sakınmazsa Allah&rsquo;tan da sakınmaz.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>5-Ger&ccedil;ek Takva</strong></h1>\n\n	<p>\n		<strong>&ldquo;Ey iman edenler! Allah&rsquo;tan, sakınılması gerektiği gibi sakının ve sizler ancak M&uuml;sl&uuml;man olarak can verin.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"521\">\n			İmam Sadık (a.s) kendisine, <em>&ldquo;</em><strong>Allah&rsquo;tan sakınılması gerektiği gibi sakının.&rdquo;</strong> ayeti sorulunca : <em>&ldquo;(Ger&ccedil;ek takva) Allah&rsquo;a itaat edilmesi, isyan edilmemesi, Allah&rsquo;ın zikredilmesi, unutulmaması, teşekk&uuml;r edilmesi ve nank&ouml;rl&uuml;k edilmemesidir.&rdquo;</em></li>\n		<li value=\"522\">\n			Ebu Basir: &ldquo;İmam Sadık&rsquo;a (a.s) <strong>&ldquo;Allah&rsquo;tan gerektiği gibi sakının&rdquo;</strong> ayetini sordum, ş&ouml;yle buyurdu: <em>&ldquo;Bu ayet neshedilmiştir.&rdquo;</em> Ben ş&ouml;yle arzettim: &ldquo;Bu ayetin nasihi nedir?&rdquo; İmam ş&ouml;yle buyurdu: <strong>&ldquo;Allah&rsquo;tan g&uuml;c&uuml;n&uuml;z yettiğince sakının.&rdquo;</strong></li>\n	</ol>\n\n	<h1>\n		<strong>6-Takvanın Anlamı</strong></h1>\n\n	<ol>\n		<li value=\"523\">\n			Resulullah (s.a.a): <em>&ldquo;Takvanın t&uuml;m&uuml; bilmediğin şeyi &ouml;ğrenmen ve bildiğin şeyle amel etmendir.&rdquo;</em></li>\n		<li value=\"524\">\n			İmam Ali (a.s): <em>&ldquo;Takva insanın kendisini g&uuml;naha s&uuml;r&uuml;kleyen her şeyden sakınmasıdır.&rdquo;</em></li>\n		<li value=\"525\">\n			İmam Ali (a.s): <em>&ldquo;Her kim şehvetine hakim olursa takva sahibidir.&rdquo;</em></li>\n		<li value=\"526\">\n			İmam Sadık (a.s): <em>&ldquo;Takva Allah&rsquo;ın sana emrettiği yerde yok olmaman ve Allah&rsquo;ın seni sakındırdığı yerde de hazır bulunmamandır.&rdquo;</em></li>\n		<li value=\"527\">\n			İmam Sadık (a.s): <em>&ldquo;Sakın onların ağlaması seni kandırmasın. Zira takva kalplerdedir.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>7-İnsanların En Takvalısı</strong></h1>\n\n	<ol>\n		<li value=\"528\">\n			Resulullah (s.a.a):<em> &ldquo;İnsanlardan en takvalı olanı lehine ve aleyhine olan şeylerde hakkı s&ouml;yleyen kimsedir.&rdquo;</em></li>\n		<li value=\"529\">\n			Resulullah (s.a.a): <em>&ldquo;Allah&rsquo;ın farzlarıyla amel et ki insanların en takvalısı olasın.&rdquo;</em></li>\n		<li value=\"530\">\n			Resulullah (s.a.a): <em>&ldquo;Her kim insanların en takvalısı olmayı severse Allah&rsquo;a tevekk&uuml;l etmelidir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>14.Mutluluk ve Mutsuzluk Nedenleri</strong></p>\n\n	<p>\n		Daha fazla bilgi i&ccedil;in bu kitabın 29. b&ouml;l&uuml;m&uuml; ile Mizan&rsquo;ul Hikmet kitabındaki es-Saadet konusuna m&uuml;racaat ediniz</p>\n\n	<p>\n		1-İnsaf</p>\n\n	<ol>\n		<li value=\"531\">\n			İmam Sadık (-a.s- Allah Resul&uuml;&rsquo;nden): <em>&ldquo;İnsanların en adili, kendisi i&ccedil;in istediğini insanlar i&ccedil;in de isteyen ve kendisi i&ccedil;in istemediğini onlar i&ccedil;in de istemeyendir.&rdquo;</em></li>\n		<li value=\"532\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Her kim fakire yardım eder ve insanlara insaflı davranırsa, ş&uuml;phesiz o ger&ccedil;ek m&uuml;mindir.&rdquo;</em></li>\n		<li value=\"533\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;&Uuml;&ccedil; şey imanın hakikatlerindendir: Yokluk anında infakta bulunmak, insanlara kendinden insaflı davranmak ve &ouml;ğrenciye ilim bağışlamak.&rdquo;</em></li>\n		<li value=\"534\">\n			Bir şahıs Allah Resul&uuml;ne (s.a.a) ş&ouml;yle arz etti: &ldquo;Bana &ouml;yle bir amel &ouml;ğret ki, cennete ulaşmayı bana kolaylaştırsın.&rdquo; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu:<em> &ldquo;Gazaplanma, insanlardan bir şey isteme ve kendin i&ccedil;in istediğin bir şeyi insanlar i&ccedil;in de iste.&rdquo;</em></li>\n		<li value=\"535\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Bilin ki insanlara karşı kendisinden insaflı davranan bir kimsenin Allah izzetini arttırır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		2-İdare Etmek ve Yumuşak Huyluluk</p>\n\n	<ol>\n		<li value=\"536\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Uyuşmak uğur, uyuşmazlık ise uğursuzluktur.&rdquo;</em></li>\n		<li value=\"537\">\n			Allah Resul&uuml; (s.a.a) : &ldquo;<em>Size, yarın kıyamet g&uuml;n&uuml; ateşinin kendisine haram olduğu bir kimseyi, haber vermeyeyim mi? &rdquo;</em> Onlar, &ldquo;Evet haber ver, ey Allah&rsquo;ın Resul&uuml;!&rdquo; dediklerinde Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;İnsana yakın olan m&uuml;samahalı ve kolay davranan yumuşak huylu kimsedir.&rdquo;</em></li>\n		<li value=\"538\">\n			Hz. Musa (a.s): <em>&ldquo;Ey Allah&rsquo;ım! İnsanlara eziyet etmeyen ve onlara iyilikte bulunan kimsenin m&uuml;kafatı nedir? &rdquo;</em> Allah ş&ouml;yle buyurdu: <em>&ldquo;ey Musa! Kıyamet g&uuml;n&uuml; ateş ona ş&ouml;yle der: &ldquo;Benim sana ulaşacak bir yolum yoktur.&rdquo;</em></li>\n		<li value=\"539\">\n			Allah Resul&uuml;ne, &ldquo;İslam&rsquo;ın insan i&ccedil;in en y&uuml;ce programı nedir? &rdquo; diye sorulunca: <em>&ldquo;M&uuml;sl&uuml;manların insanın elinden ve dilinden esenlikte olması.&rdquo;</em></li>\n		<li value=\"540\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Allah ve Resul&uuml; yanında, Allah&rsquo;a iman ve kullarına yumuşak davranmaktan daha sevimli bir amel yoktur. Allah ve Resul&uuml; yanında, Allah&rsquo;a şirk koşmak ve kullarına kaba davranmaktan, daha sevilmeyecek &ccedil;ok nefret ettiği bir amel yoktur.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3-Nasihat</p>\n\n	<ol>\n		<li value=\"541\">\n			İmam Sadık (a.s) : <em>&ldquo;Kim kardeşini &ccedil;irkin bir iş &uuml;zere g&ouml;r&uuml;r de onu g&uuml;c&uuml; yettiği halde o işten geri &ccedil;evirmezse, ş&uuml;phesiz ona ihanet etmiş olur.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4-Edep</p>\n\n	<ol>\n		<li value=\"542\">\n			M&uuml;minlerin Emiri (a.s) : &ldquo;<em>Edepten daha yetkin bir soy şerafeti yoktur.&rdquo;</em></li>\n		<li value=\"543\">\n			M&uuml;minlerin Emiri Ali (a.s): &ldquo;<em>Başkası i&ccedil;in beğenmediğin bir şeyi terk etmen, sana edep olarak yeter.&rdquo;</em></li>\n		<li value=\"544\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;G&uuml;zel edep, soy şerafetinin yerine ge&ccedil;er. </em>(Edep sermayesi olan kimse, şerafet &uuml;st&uuml;nl&uuml;ğ&uuml;ne sahiptir. Edebi olmayan kimsenin ise soy şerafeti yoktur).&rdquo;</li>\n	</ol>\n\n	<p>\n		5-Aileyi İthamdan Korumak</p>\n\n	<ol>\n		<li value=\"545\">\n			İmam Sadık (a.s) : <em>&ldquo;Babam beni ş&ouml;yle uyarmıştır: &ldquo;Ey oğulcağızım! Her kim k&ouml;t&uuml; bir arkadaşla arkadaşlık ederse, esenlik i&ccedil;inde kalamaz. Her kim k&ouml;t&uuml;l&uuml;k yerlerine girerse, ithama uğrar. Her kim de dilini koruyamazsa pişman olur.&rdquo;</em></li>\n		<li value=\"546\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İnsanlardan, iftiraya en evla olan kimse, iftira ehliyle oturup kalkan kimsedir.&rdquo;</em></li>\n		<li value=\"547\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;Her kim kendini iftira yerinde karar kılarsa, kendisi hakkında k&ouml;t&uuml; zanda bulunan kimseyi kınamamalıdır.&rdquo;</em></li>\n		<li value=\"548\">\n			İmam Sadık (a.s) ilgin&ccedil; bir rivayette : <em>&ldquo;Şek yerlerinden sakının. Sizden biri annesiyle yolun &uuml;zerinde durmasın. Ş&uuml;phesiz herkes, onu tanımamaktadır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		6-Ahde Vefa</p>\n\n	<ol>\n		<li value=\"549\">\n			İmam Seccad (a.s): <em>&ldquo;Doğru s&ouml;z, adaletli h&uuml;k&uuml;m ve ahde vefa.&rdquo;</em></li>\n		<li value=\"550\">\n			İmam Sadık (a.s) : <em>&ldquo;&Uuml;&ccedil; şey hususunda hi&ccedil; kimse i&ccedil;in d&uuml;nya ve ahirette bir &ouml;z&uuml;r yoktur: &ldquo;Emaneti, ister iyi olsun ister k&ouml;t&uuml; sahibine eda etmek, ister iyi adam olsun ister k&ouml;t&uuml; ahde vefa g&ouml;stermek, ister iyi olsunlar ister k&ouml;t&uuml; anne babaya iyilikte bulunmak.&rdquo;</em></li>\n		<li value=\"551\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ahdine vefa g&ouml;stermeyen kimsenin dini de yoktur.&rdquo;</em></li>\n		<li value=\"552\">\n			İmam Rıza (a.s) : <em>&ldquo;Biz &ouml;yle bir Ehl-i Beyt&rsquo;iz ki, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) yaptığı gibi vaat ettiğimiz şeyi kendimize bir bor&ccedil; olarak kabul ederiz.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>7-İstişare</strong></p>\n\n	<ol>\n		<li value=\"553\">\n			İmam Sadık (a.s) : <em>&ldquo;İşlerin hususunda, aziz ve celil olan Allah&rsquo;tan korkanlar ile meşveret et.&rdquo;</em></li>\n		<li value=\"554\">\n			Hakeza İmam Sadık (a.s) : <em>&ldquo;&Uuml;&ccedil; şey bel kırıcıdır: Amelini &ccedil;ok g&ouml;ren, g&uuml;nahlarını unutan ve kendi g&ouml;r&uuml;ş&uuml;yle hareket eden kimse.&rdquo;</em></li>\n		<li value=\"555\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;Kendi g&ouml;r&uuml;ş&uuml;yle hareket eden kimse, nefsini tehlikeye atmıştır.&rdquo;</em></li>\n		<li value=\"556\">\n			Hz. Ali (a.s) : <em>&ldquo;Her kim İstişarede M&uuml;sl&uuml;manları aldatırsa, ş&uuml;phesiz ben ondan beriyim.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		8-Tevazu</p>\n\n	<ol>\n		<li value=\"557\">\n			İmam Hasan-i Askeri (a.s) : <em>&ldquo;D&uuml;nyada kardeşleri i&ccedil;in tevazu g&ouml;steren kimse, Allah katında doğrulardandır ve Ali b. Ebi Talib&rsquo;in ger&ccedil;ek şiasıdır.&rdquo;</em></li>\n		<li value=\"558\">\n			İmam Sadık (-a.s- babalarından): <em>&ldquo;Ş&uuml;phesiz, insanın bir meclisin aşağısında oturmaya razı olması, g&ouml;rd&uuml;ğ&uuml; kimseye selam vermesi, haklı bile olsa tartışmaktan sakınması ve takva &uuml;zere &ouml;v&uuml;lmeyi sevmemesi onun tevazusundandır.&rdquo;</em></li>\n		<li value=\"559\">\n			M&uuml;minlerin Emiri (a.s): <em>&ldquo;Al&ccedil;ak g&ouml;n&uuml;ll&uuml; ol, ş&uuml;phesiz tevazu en b&uuml;y&uuml;k ibadettendir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		9-&Ccedil;ocuklara Merhamet Etmek ve B&uuml;y&uuml;klere Saygı G&ouml;stermek</p>\n\n	<ol>\n		<li value=\"560\">\n			M&uuml;minlerin Emiri (a.s): <em>&ldquo;Ailenden k&uuml;&ccedil;&uuml;k olanlara merhamet et ve onlardan b&uuml;y&uuml;k olanlara ise saygı g&ouml;ster.&rdquo;</em></li>\n		<li value=\"561\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;B&uuml;y&uuml;kleri b&uuml;y&uuml;k sayınız. Zira b&uuml;y&uuml;kleri b&uuml;y&uuml;k saymak Allah&rsquo;ı ululamaktandır.&rdquo;</em></li>\n		<li value=\"562\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;K&uuml;&ccedil;&uuml;klerimize merhamet etmeyen ve b&uuml;y&uuml;klerimize saygı g&ouml;stermeyen kimse bizden değildir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		10-Misafirlik</p>\n\n	<ol>\n		<li value=\"563\">\n			Altıncı İmam (a.s) : <em>&ldquo;Y&uuml;celikler on tanedir. Eğer onları kendinde toplamaya g&uuml;c&uuml;n yetiyorsa bunu yap. Bunlardan biri misafiri ağırlamaktır.&rdquo;</em></li>\n		<li value=\"564\">\n			İmam Sadık (a.s): <em>&ldquo;Ş&uuml;phesiz misafirler senin evine girdiklerinde, senin ve ailenin mağfiretiyle (bağışlanmasıyla) girmiş olurlar. Evinden &ccedil;ıktıkları zaman ise senin ve ailenin g&uuml;nahlarıyla &ccedil;ıkmış olurlar (senin ve ailenin g&uuml;nahlarını yok ederler).&rdquo;</em></li>\n		<li value=\"565\">\n			İmam Bakır (a.s) : <em>&ldquo;M&uuml;sl&uuml;manlardan d&ouml;rt kişiyi doyurmak, İsmail&rsquo;in oğullarından bir k&ouml;le azat etmeye denktir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		11-Mutsuzluğun Sebepleri</p>\n\n	<p>\n		<em>K&uuml;smek, birbirinden ayrılmak, y&uuml;z &ccedil;evirmek, iftirada bulunmak, temiz bir kadına iftira atmak, s&ouml;zl&uuml; tartışmak, birbirinin ayıbını araştırmak, gıybet, laf taşımak, iki kimsenin arasını bozmak, hile, d&uuml;zen, aldatmak, diğerleriyle alay etmek, israf, kibir, haset, cimrilik, Allah&rsquo;a isyan olan hususlarda başkalarına itaat etmek, başkalarına y&uuml;k olmak, d&uuml;şmanlık ve kin ve benzeri sıfatlar hakkında Kur&rsquo;an-ı Kerim&rsquo;de bir takım ayetler vardır ve rivayetlerde de bağımsız bir b&ouml;l&uuml;m halinde incelenmişlerdir.</em></p>\n\n	<p align=\"center\">\n		<strong>15.Aile&rsquo;de Fazilet Tecellileri</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 15. B&ouml;l&uuml;m&rsquo;e m&uuml;racaat ediniz.</p>\n\n	<p>\n		1-Niyetin Halisliği</p>\n\n	<ol>\n		<li value=\"566\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Allah i&ccedil;in amelini, ilmini, sevgisini, &ouml;fkesini, alışını, terk edişini, s&ouml;z&uuml;n&uuml;, suskunluğunu, fiilini ve s&ouml;z&uuml;n&uuml; halis kılan kimseye ne mutlu!&rdquo; </em></li>\n		<li value=\"567\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;İhlas, en şerefli sonu&ccedil;tur.&rdquo; </em></li>\n		<li value=\"568\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Kurtuluş ihlastadır.&rdquo;</em></li>\n		<li value=\"569\">\n			M&uuml;minlerin Emiri Ali (a.s)&nbsp; : <em>&ldquo;İhlas ibadetin kıvamıdır.&rdquo;</em></li>\n		<li value=\"570\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İhlas sahiplerine ne mutlu! Onlar hidayet kandilleridir. Her t&uuml;rl&uuml; karanlık fitne onlardan uzaklaşmaktadır.&rdquo;</em></li>\n		<li value=\"571\">\n			İmam Hasan-i Askeri (a.s): <em>&ldquo;Eğer b&uuml;t&uuml;n d&uuml;nya bir lokma yapılırsa ve bende onu ihlas &uuml;zere Allah&rsquo;a ibadet eden birine yedirecek olursam, onun hakkında yine kendimi kusurlu g&ouml;r&uuml;r&uuml;m.&rdquo;</em></li>\n		<li value=\"572\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Amellerinizi, Allah i&ccedil;in halis kılınız. Ş&uuml;phesiz Allah sadece halis olan ameli kabul eder.&rdquo;</em></li>\n		<li value=\"573\">\n			Ali (a.s) : <em>&ldquo;Allah&rsquo;tan gayri maksadı olan kimse zayi olmuştur.&rdquo;</em></li>\n		<li value=\"574\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;İhlasın t&uuml;m&uuml;, haramlardan sakınmaktır.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>2-Adalet ve Zulm&uuml; terk etmek</strong></p>\n\n	<p>\n		<strong>&ldquo;Allah zalimleri sevmez.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"575\">\n			&ldquo;Zalimler apa&ccedil;ık bir sapıklık i&ccedil;indedirler.&rdquo;</li>\n		<li value=\"576\">\n			M&uuml;minlerin Emiri Ali (a.s), İmam Hasan M&uuml;cteba&rsquo;ya (a.s) yazdığı bir mektubunda &ccedil;ok detaylı ve &ouml;nemli konulara değinmiştir. Bu c&uuml;mleden, kadının yaratılış kimliği hakkında ş&ouml;yle yazmıştır: <em>&ldquo;Ş&uuml;phesiz kadın g&uuml;zel kokan bir &ccedil;i&ccedil;ektir. Fiziksel g&uuml;&ccedil; ve kudret kaynağı değildir.&rdquo;</em></li>\n		<li value=\"577\">\n			İmam Sadık (a.s) : &ldquo;<em>Cennet ehlinin &ccedil;oğu mustaz&rsquo;af kadınlardandır. Allah onların zayıf olduğunu bilmiş bundan dolayı da onlara acımıştır.&rdquo;</em></li>\n		<li value=\"578\">\n			Allah Resul&uuml; : <em>&ldquo;Kimin kendine eziyet eden bir hanımı olursa, b&uuml;t&uuml;n &ouml;mr&uuml; boyunca oru&ccedil; tutsa, namaz kılsa, Allah yolunda k&ouml;le azad etse ve t&uuml;m malını Allah yolunda harcasa da kocasına yardım edip, onun rızayetini elde etmedik&ccedil;e, Allah o kadının namazını ve amellerinden hi&ccedil;bir iyiliği kabul etmez. Bu kadın, ateşe giren ilk kimsedir.&rdquo;</em> Resulullah (s.a.a) daha sonra :<em>&ldquo;Kadına eziyet ve zulmeden erkek i&ccedil;in de bu g&uuml;nah ve azabın benzeri vardır.&rdquo;</em></li>\n		<li value=\"579\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Cennet ve kul arasında yedi sarp aşama vardır. Bunun en d&uuml;ş&uuml;ğ&uuml; &ouml;l&uuml;md&uuml;r.&rdquo;</em> Enes ş&ouml;yle arz etti: &ldquo;Ey Allah&rsquo;ın Resul&uuml;! O halde en zoru nedir? &rdquo; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;Mazlum kimselerin, aziz ve celil olan Allah&rsquo;ın huzurunda zalimlerin (hakkını almak i&ccedil;in) yakasından tutması.&rdquo;</em></li>\n		<li value=\"580\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;Kullara zulmetmek, ahirete taşınan ne de k&ouml;t&uuml; bir azıktır.&rdquo;</em></li>\n		<li value=\"581\">\n			H M&uuml;minlerin Emiri (a.s): <em>&ldquo;Zul&uuml;m ayakları kaydırır, nimetleri ortadan kaldırır ve &uuml;mmetleri helak eder.&rdquo;</em></li>\n		<li value=\"582\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Allah&rsquo;a yemin olsun ki bana karıncanın ağzındaki arpa kabuğunu almakla da olsa, Allah&rsquo;a isyan etmem karşısında yedi iklimi verecek olsalar, yine de kabul etmem ve o hayvana bu zulm&uuml; reva g&ouml;rmem.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<em>Allah Resul&uuml; karıncanın ağzı ve ayaklarıyla taşıdığı şeyi yemekten sakındırmıştır.</em>&rdquo;</p>\n\n	<ol>\n		<li value=\"583\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Zul&uuml;mden sakınınız, ş&uuml;phesiz ki zul&uuml;m kıyamet g&uuml;n&uuml;n&uuml;n karanlıklarıdır.&rdquo;</em></li>\n		<li value=\"584\">\n			Bir şahıs Allah Resul&uuml;ne ş&ouml;yle arz etti: &ldquo;Kıyamet g&uuml;n&uuml; nur ve aydınlık i&ccedil;inde haşrolmak istiyorum.&rdquo; Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Hi&ccedil; kimseye zulmetme ki kıyamet g&uuml;n&uuml; nur i&ccedil;inde haşrolasın.&rdquo;</em></li>\n		<li value=\"585\">\n			Altıncı İmam (a.s) : <em>&ldquo;Her zul&uuml;m k&uuml;f&uuml;rd&uuml;r; su&ccedil;suz hizmet&ccedil;iyi d&ouml;vmek de bu k&uuml;f&uuml;rdendir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>3-Sorumluluk Duygusu ve Haramlardan Sakınmak</strong></p>\n\n	<p>\n		<strong>&ldquo;M&uuml;min erkekler ve m&uuml;min kadınlar birbirlerinin dostlarıdır; iyiyi emreder k&ouml;t&uuml;l&uuml;kten alıkorlar; namaz kılarlar, zek&acirc;t verirler, Allah&rsquo;a ve Peygamber&rsquo;ine itaat ederler. İşte Allah bunlara rahmet edecektir. Allah ş&uuml;phesiz g&uuml;&ccedil;l&uuml;d&uuml;r, hikmet sahibidir.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"586\">\n			M&uuml;minlerin Emiri (a.s): <em>&ldquo;Ş&uuml;phesiz sizler, sorumlusunuz; hatta mekan ve hayvanlardan bile.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>16.Ev ve Aile&rsquo;nin Maddi Meseleleri</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 3 ve 16. B&ouml;l&uuml;mler&rsquo;e m&uuml;racaat ediniz.</p>\n\n	<p>\n		1-Ev ve Aile İ&ccedil;in &Ccedil;alışmak İbadettir</p>\n\n	<ol>\n		<li value=\"587\">\n			Resulullah (s.a.a): <em>&ldquo;Helal yoldan ailesinin ge&ccedil;imini temin etmek i&ccedil;in &ccedil;alışan kimse, Allah-u Teala yolunda cihad eden kimse gibidir.&rdquo;</em></li>\n		<li value=\"588\">\n			D&ouml;rd&uuml;nc&uuml; İmam (a.s) : <em>&ldquo;Kim eşi ve &ccedil;ocukları i&ccedil;in maddi ve manevi tam bir sofra sererse, diğerlerine oranla Hakkın hoşnutluğuna daha yakın olur.</em></li>\n	</ol>\n\n	<p>\n		<strong>2-Helal ve Haram</strong></p>\n\n	<p>\n		<strong>&ldquo;Ey insanlar! Yery&uuml;z&uuml;nde temiz helalden yiyin ve şeytanın adımlarına uymayın, ş&uuml;phesiz şeytan size apa&ccedil;ık bir d&uuml;şmandır. Ş&uuml;phesiz şeytan size k&ouml;t&uuml;l&uuml;ğ&uuml; ve fuhuşu ve Allah hakkında bilmediğiniz şeyleri s&ouml;ylemenizi emreder.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;And olsun ki, biz Adem oğullarını şerefli kıldık, onların karada ve denizde gezmesini sağladık, temiz şeyler de onları rızıklandırdık&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"589\">\n			İmam Bakır (a.s): <em>&ldquo;Allah&rsquo;ın, rızkını helal rızıktan karar kılmadığı hi&ccedil;bir kul yoktur. Bu helal rızık tam bir afiyetle kendisine ulaşır. (Haram yolun Hak Teala ile hi&ccedil;bir alakası yoktur. Haram yol başka bir yol ve şeytani bir iş ve programdır. ) İnsana haram bir kazan&ccedil; ulaşırsa, haram miktarınca kendisine helal rızkın ulaşmasına engel olunur. Allah nezdinde helal ve haram dışında insanlar i&ccedil;in b&uuml;y&uuml;k bir ihsan vardır.&rdquo;</em></li>\n		<li value=\"590\">\n			İmam Ali (a.s): &ldquo;Kul, kendisini sabırsızlığı y&uuml;z&uuml;nden helal rızıktan mahrum kılar. Ama Allah&rsquo;ın kendisine mukarrer kıldığı miktardan daha fazlası ona ulaşmaz.&rdquo;</li>\n		<li value=\"591\">\n			Resulullah (s.a.a) : <em>&ldquo;Helalı taleb etmek, her M&uuml;sl&uuml;man erkek ve kadına bir farzdır.&rdquo;</em></li>\n		<li value=\"592\">\n			Resulullah (s.a.a) :<em> &ldquo;Helalı taleb etmek, her m&uuml;sl&uuml;mana farzdır.&rdquo;</em></li>\n		<li value=\"593\">\n			Resulullah (s.a.a) :<em> &ldquo;Helalı taleb etmek bir &ccedil;eşit cihattır.&rdquo;</em></li>\n		<li value=\"594\">\n			Resulullah (s.a.a) :<em> &ldquo;Kendi alın teri ve zahmetinle elde ettiği helal rızkı yiyen kimsenin &uuml;zerine cennetin kapıları a&ccedil;ılır ve istediği herhangi bir kapıdan i&ccedil;eri girer.&rdquo;</em></li>\n		<li value=\"595\">\n			Resulullah (s.a.a) :<em> &ldquo;İbadet on kısımdır; onun dokuzu helal talep etmektedir.&rdquo;</em></li>\n		<li value=\"596\">\n			İmam Rıza (a.s) :<em> &ldquo;Ailesini ge&ccedil;indirmek i&ccedil;in Allah&rsquo;ın fazlından rızık taleb eden kimsenin m&uuml;kafatı, Allah yolunda savaşan kimseden daha b&uuml;y&uuml;kt&uuml;r.&rdquo;</em></li>\n		<li value=\"597\">\n			İmam Bakır (a.s) :<em> &ldquo;Nefsinin iffetini insanlar karşısında korumak, ailesinin rahatlığı ve komşularına iyilik ve rahmette bulunmak i&ccedil;in d&uuml;nya talebinde bulunan kimse, kıyamet g&uuml;n&uuml;, y&uuml;z&uuml; dolunay gibi parladığı bir halde Allah&rsquo;ı m&uuml;lakat eder.&rdquo;</em></li>\n		<li value=\"598\">\n			Altıncı İmam (a.s) :<em> &ldquo;Y&uuml;zsuyunu korumak ve borcunu &ouml;demek i&ccedil;in mal toplamaya ilgisi olmayan kimsede hayır yoktur.&rdquo;</em></li>\n		<li value=\"599\">\n			Resulullah (s.a.a) :<em> &ldquo;Geceyi, helal rızık taleb etmekten dolayı yorulduğu i&ccedil;in uyuyan kimse, affedildiği bir halde uyumuştur.&rdquo;</em></li>\n		<li value=\"600\">\n			Resulullah (s.a.a) :<em> &ldquo;Allah kulunu helal rızık taleb etme yolunda zorluk &ccedil;ekerken g&ouml;rmeyi sever.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3-Rızkın &Ccedil;oğalmasının Yolu</p>\n\n	<ol>\n		<li value=\"601\">\n			Emir&rsquo;ul M&uuml;minin Hz. Ali (a.s) <em>&ldquo;Rızkın hazineleri, ahlaki genişliktedir.&rdquo;</em></li>\n		<li value=\"602\">\n			Emir&rsquo;ul M&uuml;minin Hz. Ali (a.s)&nbsp; : <em>&ldquo;Zorlaştırmak ahlakı bozar; ve kolaylaştırmak ise rızkı &ccedil;oğaltır.&rdquo;</em></li>\n		<li value=\"603\">\n			Emir&rsquo;ul M&uuml;minin Hz. Ali (a.s): <em>&ldquo;Allah i&ccedil;in din kardeşiyle yardımlaşma ve birliktelik rızkı &ccedil;oğaltır.&rdquo;</em></li>\n		<li value=\"604\">\n			Emir&rsquo;ul M&uuml;minin Hz. Ali (a.s): <em>&ldquo;Emanete riayet etmek rızkı arttırır.&rdquo;</em></li>\n		<li value=\"605\">\n			İmam Sadık (a.s) : <em>&ldquo;Karısına ve &ccedil;ocuklarına karşı iyiliği g&uuml;zel olanın rızkı artar.&rdquo;</em></li>\n		<li value=\"606\">\n			İmam Sadık (a.s): <em>&ldquo;İyilik rızkı arttırır.&rdquo;</em></li>\n		<li value=\"607\">\n			İmam Sadık (a.s) :<em> &ldquo;İyi ahlak, rızkı &ccedil;oğaltır.&rdquo;</em></li>\n		<li value=\"608\">\n			Hz. Ali (a.s) : <em>&ldquo;Sadaka vermekle rızkı indirin.&rdquo;</em></li>\n		<li value=\"609\">\n			İmam Bakır (a.s) : <em>&ldquo;Kardeşlerinin arkasından dua et. Ş&uuml;phesiz bu iş rızkı yağdırır.&rdquo;</em></li>\n		<li value=\"610\">\n			Beşinci İmam (a.s) : <em>&ldquo;Zekat rızkı arttırır.&rdquo;</em></li>\n		<li value=\"611\">\n			Emir&rsquo;el M&uuml;minin Ali (a.s) : <em>&ldquo;Niyeti iyi olanın rızkı artar.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4-Haram Mal</p>\n\n	<ol>\n		<li value=\"612\">\n			Resulullah (s.a.a) : <em>&ldquo;Allah-u Teala : &ldquo;Mal elde etmekte nereden geldiğini &ouml;nemsemeyen kimseyi, ben de kıyamet g&uuml;n&uuml; cehennemin hangi kapısından atacağım konusunda &ouml;nemsemem.&rdquo;</em></li>\n		<li value=\"613\">\n			Resulullah (s.a.a) : <em>&ldquo;Helal olmayan yoldan rızık elde eden kimseyi Allah fakir kılar.&rdquo;</em></li>\n		<li value=\"614\">\n			Resulullah (s.a.a): <em>&ldquo;Kim helal olmayan yoldan bir mal kazanırsa, o mal ona cehenneme gitme azığı olur.&rdquo;</em></li>\n		<li value=\"615\">\n			Emir&rsquo;el- M&uuml;minin Ali (a.s) : <em>&ldquo;Malların en k&ouml;t&uuml;s&uuml;, m&uuml;nezzeh olan Allah&rsquo;ın hakkının &ouml;denmemiş olduğu maldır.&rdquo;</em></li>\n		<li value=\"616\">\n			İmam Bakır (a.s) : <em>&ldquo;Allah-u Teala kıyamet g&uuml;n&uuml;, kabirlerinden elleri boyunlarına bağlı, bir şey almak hususunda karıncanın g&uuml;c&uuml;ne bile sahip olmayan ve meleklerin şiddetli bir şekilde kendilerini kınadığı bir takım kimseleri haşredecek ve melekler ş&ouml;yle diyecekler: &ldquo;Bunlar, Allah&rsquo;ın kendilerine servet verdiği ama mallarından Allah&rsquo;ın hakkını sahiplerine &ouml;demediği kimselerdir.&rdquo;</em></li>\n		<li value=\"617\">\n			İmam Hasan-i M&uuml;cteba : <em>&ldquo;Mertliğin nişanelerinden biri, malı temizlemektir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>17.Ailede Manevi İlkeler</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 17. B&ouml;l&uuml;m&rsquo;e m&uuml;racaat ediniz</p>\n\n	<p>\n		Manevi Nimetler:</p>\n\n	<p>\n		1- Akıl</p>\n\n	<p>\n		&ldquo;<strong>Eğer kulak vermiş veya akıl etmiş olsaydık, &ccedil;ılgın alevli cehennemlikler i&ccedil;inde olmazdık.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"618\">\n			İmam Sadık&rsquo;a: &ldquo;Akıl nedir? &rdquo; diye sorulunca ş&ouml;yle buyurdu: <em>&ldquo;Kendisiyle Rahmana ibadet edilen ve kendisiyle cennetler elde edilen şeydir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		Kendisine, &ldquo;Muaviye&rsquo;de olan neydi? &rdquo; diye sorulunca da İmam Sadık (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Uyanıklık ve şeytanlıktı; akla benzer bir şeydi ama akıl değildi.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"619\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;Aklın himmeti, g&uuml;nahları terk etmek ve ayıpları d&uuml;zeltmektir.&rdquo;</em></li>\n		<li value=\"620\">\n			M&uuml;minlerin Emiri Ali (a.s): <em>&ldquo;Akıllı insan, heva ve hevesine galebe &ccedil;alan, ahiretini d&uuml;nyaya satmayan kimsedir. Akıllı kimse, Rabbine itaat hususunda heva ve hevesine isyan eden kimsedir. Akıllı insan, &ouml;fkelendiğinde, rağbet ettiğinde ve korktuğunda nefsine hakim olan kimsedir. Akıllı insanların huyu, şehvet azlığı ve gaflet azlığıdır.&rdquo;</em></li>\n		<li value=\"621\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Ş&uuml;phesiz hayır t&uuml;m&uuml;yle akılla derk edilir ve aklı olmayan kimsenin dini yoktur.&rdquo;</em></li>\n		<li value=\"622\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Havariler Hz. İsa&rsquo;ya (a.s) ş&ouml;yle dediler: &ldquo;Kiminle muaşerette bulunalım ve kiminle oturup kalkalım.&rdquo; Hz. İsa (a.s) ş&ouml;yle buyurdu: &ldquo;G&ouml;r&uuml;n&uuml;ş&uuml; size Allah&rsquo;ı hatırlatan, konuşması ilminizi artıran ve ameli ahirete rağbet etmenizi sağlayan kimselerle muaşerette bulununuz.&rdquo;</em></li>\n		<li value=\"623\">\n			D&ouml;rd&uuml;nc&uuml; İmam (a.s) : <em>&ldquo;Salih kimselerle oturup kalkmak insanı doğruluğa iletir.&rdquo;</em></li>\n		<li value=\"624\">\n			M&uuml;minlerin Emiri Ali (a.s) : <em>&ldquo;K&ouml;t&uuml;lerin toplantıları tatsız olaylardan g&uuml;vende değildir.&rdquo;</em></li>\n		<li value=\"625\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;&Ouml;l&uuml; kimseyle oturup kalkmaktan sakınınız.&rdquo;</em> Kendisine, &ldquo;Ey Allah&rsquo;ın resul&uuml;! &Ouml;l&uuml; kimdir? &rdquo; diye sorulunca : <em>&ldquo;Zenginliği kendisini taşkınlığa sevk eden her zengin kimsedir.&rdquo; </em></li>\n		<li value=\"626\">\n			Ali (a.s) : <em>&ldquo;K&ouml;t&uuml;lerden sakınınız ve iyilerle oturup kalkınız.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		2-Kur&rsquo;an</p>\n\n	<ol>\n		<li value=\"627\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Karanlık bir gece gibi size saldıran fitnelerden Kur&rsquo;an&rsquo;a sığınınız. Fitnelerin saldırısını Kur&rsquo;an&#39;la amel ederek bozguna uğratınız ve hayat atmosferinizin fitnenin hakimiyetiyle kararmasına izin vermeyiniz. </em></li>\n	</ol>\n\n	<p>\n		<em>Kur&rsquo;an; şefaati Hak Teala nezdinde kabule dilen bir şefaat&ccedil;i ve şikayeti makbul olan bir şikayet&ccedil;idir. </em></p>\n\n	<p>\n		<em>Kur&rsquo;an&#39;ı kendine &ouml;nder kılan bir kimse, Kur&rsquo;an&#39;ın bereketiyle cennete gider; her kim Allah&rsquo;ın kitabına karşı ilgisiz olursa cehenneme doğru s&uuml;r&uuml;klenir. Kur&rsquo;an en iyi yola g&ouml;t&uuml;ren bir delil ve kılavuzdur.&rdquo;</em></p>\n\n	<ol>\n		<li value=\"628\">\n			M&uuml;minlerin Emiri (a.s) : <em>&ldquo;En &uuml;st&uuml;n zikir Kur&rsquo;an&#39;dır; g&ouml;ğ&uuml;sler Kur&rsquo;an&#39;la genişler ve batınlar Kur&rsquo;an&#39;la nurlanır.&rdquo;</em></li>\n		<li value=\"629\">\n			İmam Sadık (a.s) : <em>&ldquo;Hakkı Kur&rsquo;an&#39;dan &ouml;ğrenmeyen kimse fitnelerden korunamaz.&rdquo; </em></li>\n		<li value=\"630\">\n			Hz. Ali (a.s) : <em>&ldquo;Ş&uuml;phesiz en g&uuml;zel kıssalar en yetkin &ouml;ğ&uuml;t, en faydalı hatırlama aziz ve celil olan Allah&rsquo;ın kitabıdır.&rdquo;</em></li>\n		<li value=\"631\">\n			Hz. Ali (a.s):&nbsp; <em>&ldquo;Ş&uuml;phesiz Kur&rsquo;an&rsquo;da en b&uuml;y&uuml;k hastalıklara karşı şifa vardır. En b&uuml;y&uuml;k hastalık ise k&uuml;f&uuml;r, nifak, sapıklık ve dalalettir.&rdquo;</em></li>\n		<li value=\"632\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Kur&rsquo;an zenginliktir; Kur&rsquo;an dışında bir zenginlik yoktur ve Kur&rsquo;an&#39;dan sonra da bir fakirlik yoktur.&rdquo;</em></li>\n		<li value=\"633\">\n			İmam Sadık (a.s) : <em>&ldquo;M&uuml;min bir kimseye, Kur&rsquo;an&#39;ı &ouml;ğrenmedik&ccedil;e veya onu &ouml;ğrenmekle meşgul olmadık&ccedil;a &ouml;lmesi yakışmaz.&rdquo;</em></li>\n		<li value=\"634\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Sizin en iyileriniz, Kur&rsquo;an&rsquo;ı &ouml;ğrenen ve &ouml;ğreteninizdir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		3-N&uuml;b&uuml;vvet</p>\n\n	<ol>\n		<li value=\"635\">\n			Ali (a.s) y&uuml;ce Peygamber&rsquo;in (s.a.a) risaletiyle ilgili olarak : <em>&ldquo;Ta ki Allah&rsquo;ın kullarını putlara ibadetten Allah&rsquo;a ibadete ve şeytana itaatten Allah&rsquo;a itaate g&ouml;t&uuml;rs&uuml;n.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		4-İmamet</p>\n\n	<ol>\n		<li value=\"636\">\n			Ali (a.s) :<em> &ldquo;Ben ve Ehl-i Beyt&rsquo;im, g&ouml;k ehlinin g&uuml;venliği olan yıldızlar gibi, yer-y&uuml;z&uuml; ehlinin g&uuml;venliğiyiz.&rdquo;</em></li>\n		<li value=\"637\">\n			Ali (a.s) :<em> &ldquo;Al-i Muhammed (s.a.v) ile bu &uuml;mmetten hi&ccedil; kimse kıyas edilemez. Onların nimetlerinden istifade eden kimselerle, kendileri asla eşit tutulamaz.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		5-Din Alimleri</p>\n\n	<ol>\n		<li value=\"638\">\n			Ali (a.s) : &ldquo;<em>İlim sahibi alimlerle otur ki mutlu olasın.&rdquo;</em></li>\n		<li value=\"639\">\n			Ali (a.s) : <em>&ldquo;Alimlerle otur ki ilmin artsın, edebin g&uuml;zelleşsin ve nefsin temizlensin.&rdquo;</em></li>\n		<li value=\"640\">\n			Ali (a.s) : &ldquo;<em>Alimlerle oturun ki basiret sahibi olasınız.</em>&rdquo;</li>\n		<li value=\"641\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;Alimler peygmberlerin varislerifir.&rdquo;</em></li>\n		<li value=\"642\">\n			Allah Resul&uuml; (s.a.a): <em>&ldquo;N&uuml;b&uuml;vvet makamına en yakın olanlar ilim ve cihad ehli kimselerdir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		<strong>6-Namaz</strong></p>\n\n	<p>\n		<strong>&ldquo;Ehline namaz kılmalarını emret, kendin de onda devamlı ol. Biz senden rızık istemiyoruz, sana rızık veren biziz. Sonu&ccedil; Allah&rsquo;a karşı gelmekten sakınanındır.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;O ehline namazı emrederdi.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Rabbim! Beni ve &ccedil;ocuklarımı namaz kılanlardan eyle.&rdquo;</strong></p>\n\n	<p>\n		<strong>&ldquo;Ş&uuml;phesiz namaz fuhuş ve m&uuml;nkerden alıkoyar.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"643\">\n			İmam İmam Bakır (a.s) : <em>&ldquo;Ş&uuml;phesiz kulun hesaba &ccedil;ekildiği ilk şey namazdır. Eğer namaz kabul g&ouml;r&uuml;rse diğer amelleri de kabul g&ouml;r&uuml;r.&rdquo; </em></li>\n		<li value=\"644\">\n			Allah Resul&uuml; de bir &ccedil;ok rivayetlerde namazı &ldquo;<em>g&ouml;z nuru&rdquo;</em> olarak anmıştır.&rdquo;</li>\n		<li value=\"645\">\n			Altıncı İmam (a.s) : <em>&ldquo;Marifetten sonra bu namaza denk hi&ccedil;bir şey yoktur.&rdquo;</em></li>\n		<li value=\"646\">\n			Ali (a.s) : <em>&ldquo;Sizlere namazı ve namazı korumayı tavsiye ediyorum. Ş&uuml;phesiz namaz en hayırlı ameldir ve o dininizin direğidir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>18.Aile Reisinin B&uuml;y&uuml;k Sorumluluğu</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 18. B&ouml;l&uuml;m&rsquo;e m&uuml;racaat ediniz</p>\n\n	<p>\n		<strong>&ldquo;Ey iman edenler! Kendinizi ve &ccedil;oluk &ccedil;ocuğunuzu cehennem ateşinden koruyun; onun yakıtı, insanlar ve taşlardır; g&ouml;revlileri, Allah&rsquo;ın kendilerine verdiği emirlere baş kaldırmayan, kendilerine buyurulanları yerine getiren pek haşin meleklerdir.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"647\">\n			Allame Meclisi değerli kitabı Bihar&rsquo;ul Envar, c. 71, s. 86&rsquo;da, <strong>&ldquo;Kendinizi ve ehlinizi ateşten koruyunuz&rdquo;</strong> ayet-i şerifenin tefsiri hakkında ev reisinin sorumluluğu ile ilgili birka&ccedil; &ouml;nemli meseleye işaret etmiştir. Bu birka&ccedil; meseleye riayet edildiği takdirde aile ve ev halkının yarınki ateşten korunması m&uuml;mk&uuml;nd&uuml;r.</li>\n	</ol>\n\n	<p>\n		1- <em>Onları Allah&rsquo;a itaate &ccedil;ağırarak</em></p>\n\n	<p>\n		<em>2- Onlara Farzları &ouml;ğreterek</em></p>\n\n	<p>\n		<em>3- Onları &ccedil;irkinliklerden alıkoyarak</em></p>\n\n	<p>\n		<em>4- Onları hayırlı işlere teşvik ederek</em></p>\n\n	<ol>\n		<li value=\"648\">\n			Allah Resul&uuml;: <em>&ldquo;Allah&rsquo;a yemin olsun ki Allah&rsquo;ın, birini senin vasıtanla hidayete erdirmesi, senin i&ccedil;in g&uuml;neşin &uuml;zerine doğup battığı her şeyden daha hayırlıdır.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>19.Boşanma</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 30. B&ouml;l&uuml;m&rsquo;&uuml; ile Fıkhi kitaplara ve Mizan&rsquo;ul Hikmet kitabındaki et-Talak konusuna m&uuml;racaat ediniz.</p>\n\n	<h1>\n		<strong>1-Boşanmayı Kınama</strong></h1>\n\n	<ol>\n		<li value=\"649\">\n			Resulullah (s.a.a):<em> &ldquo;Allah, talaktan daha nefret edilecek bir şeyi helal kılmamıştır.&rdquo;</em></li>\n		<li value=\"650\">\n			Resulullah (s.a.a):<em> &ldquo;Aziz ve celil olan Allah zevkine d&uuml;şk&uuml;n olan erkek ve kadından nefret eder.&rdquo;</em></li>\n		<li value=\"651\">\n			İmam Bakır (a.s):<em> &ldquo;Aziz ve celil olan Allah bir &ccedil;ok kadını boşayan ve her defa bir kadını tecr&uuml;be eden erkeklerden nefret eder.&rdquo;</em></li>\n		<li value=\"652\">\n			İmam Sadık (a.s): <em>&ldquo;Aziz ve celil olan Allah&rsquo;ın helal kıldığı şeyler arasında boşamadan daha nefret ettiği bir şey yoktur. Allah &ccedil;ok kadını boşayan ve her defasında bir kadın tecr&uuml;be eden kimseden nefret eder.&rdquo;</em></li>\n		<li value=\"653\">\n			İmam Sadık (a.s): <em>&ldquo;Aziz ve celil olan Allah, i&ccedil;inde evliliğin olduğu evi sever ve boşanmanın olduğu evden nefret eder. Aziz ve celil olan Allah nezdinde boşanmadan daha &ccedil;ok nefret edilecek bir şey yoktur.&rdquo;</em></li>\n	</ol>\n\n	<h1>\n		<strong>2-&Uuml;&ccedil; Defa Boşamanın Hikmeti</strong></h1>\n\n	<p>\n		<strong>&ldquo;Bundan sonra kadını (&uuml;&ccedil;&uuml;nc&uuml; defa) boşarsa, kadın başka birisiyle evlenmedik&ccedil;e bir daha kendisine helal olmaz. (Eğer ikinci koca da) onu boşarsa, Allah&#39;ın yasalarını koruyacaklarını sanırlarsa (eski karı kocanın) birbirlerine d&ouml;nmelerine bir engel yoktur. Bunlar, bilen kimseler i&ccedil;in Allah&#39;ın a&ccedil;ıkladığı hudutlardır.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"654\">\n			İmam Rıza (a.s) kendisine, &ldquo;Neden (&uuml;&ccedil; defa) boşanmış kadın başka birisiyle evlenmeksizin kendi eşine helal olmaz?&rdquo; diye sorulunca : <em>&ldquo;Allah Tebarek ve Teala iki defa boşama izni vermiştir ve :</em> <strong>&ldquo;Boşama iki defadır. O zaman ya iyilikle tutmak veya g&uuml;zellikle salıvermektir.&rdquo;</strong> <em>Yani &uuml;&ccedil;&uuml;nc&uuml; boşama. Erkek &uuml;&ccedil;&uuml;nc&uuml; defa boşayarak aziz ve celil olan Allah&rsquo;ın sevmediği bir işi yapmıştır. Bu y&uuml;zden Allah o kadını kendisine haram kıldı. B&ouml;ylece boşamayı hafife almasınlar ve kadınlara zarar vermesinler diye başka bir erkekle evlenmedik&ccedil;e kendisine helal olmaz.&rdquo;</em></li>\n		<li value=\"655\">\n			İmam Rıza (a.s):<em> &ldquo;&Uuml;&ccedil; defa boşamanın sebebi şudur ki birinci boşamadan &uuml;&ccedil;&uuml;nc&uuml;s&uuml;ne kadar evlilik hayatını yeni baştan almaya bir meyil ve rağbet ortaya &ccedil;ıksın veya bir gazap ve hışım varsa dinsin ve kadınlar korkup uyansın ve kocalarına itaatsizlikten el &ccedil;eksin. Zira kadın kocasına isyandan ibaret olan uygunsuz amele bulaştığı i&ccedil;in boşanmaya hak kazanmıştır. Kadının dokuz defa boşamadan sonra ebedi olarak haram kılınışının sebebi ise erkeğin boşamayı oyuncak edinmemesi, kadına zorbalık etmemesi, işlerinde a&ccedil;ık g&ouml;zle ibret alması ve dokuz defa boşamadan sonra artık ebedi olarak onunla yaşamaktan mahrum kalacağını bilmesi i&ccedil;indir.&rdquo;</em></li>\n	</ol>\n\n	<p align=\"center\">\n		<strong>20.Vasiyet</strong></p>\n\n	<p>\n		Bu konuda daha fazla bilgi edinmek i&ccedil;in 30. B&ouml;l&uuml;m ile hadis kitaplarındaki el,Vesiyyet konusuna m&uuml;racaat ediniz</p>\n\n	<p>\n		<strong>&ldquo;Birinize &ouml;l&uuml;m geldiği zaman, eğer hayır (mal) bırakıyorsa, ana babaya, yakınlara, uygun bir tarzda vasiyet etmesi muttakilere bir hak olarak size yazıldı.&rdquo;</strong></p>\n\n	<ol>\n		<li value=\"656\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Vasiyet her M&uuml;sl&uuml;manın &uuml;zerinde bir haktır.&rdquo;</em></li>\n		<li value=\"657\">\n			Allah Resul&uuml; : <em>&ldquo;M&uuml;sl&uuml;man bir kimse i&ccedil;in başının altında vasiyeti olmaksızın bir gece uyuması yakışmaz.&rdquo;</em></li>\n		<li value=\"658\">\n			Allah Resul&uuml; (s.a.a) : <em>&ldquo;Herkim vasiyette bulunarak &ouml;l&uuml;rse Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;nneti &uuml;zere d&uuml;nyadan g&ouml;&ccedil;m&uuml;şt&uuml;r. &Ouml;l&uuml;m&uuml; takva, şahadet ve Hakk&rsquo;ın mağfireti &uuml;zeredir.&rdquo;</em></li>\n	</ol>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		&nbsp;</p>\n	&nbsp;\n\n	<p align=\"center\">\n		&nbsp;</p>\n\n	<p align=\"center\">\n		Bibliyografi</p>\n\n	<p>\n		&nbsp;</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<ul>\n	<li>\n		İzdivac Der İslam</li>\n	<li>\n		Usul-i Kafi</li>\n	<li>\n		Furu-i Kafi</li>\n	<li>\n		Emali</li>\n	<li>\n		Bihar</li>\n	<li>\n		Pişva-i Şehidan</li>\n	<li>\n		Tuhef&rsquo;ul-Ukul</li>\n	<li>\n		Tefsir-i Ebu&rsquo;l- Futuh-i Razi</li>\n	<li>\n		Tefsir-i Ayyaşi</li>\n	<li>\n		Tefsir&rsquo;ul- Mizan</li>\n	<li>\n		Tefsir-i Menhec</li>\n	<li>\n		Tefsir-i Numune</li>\n	<li>\n		Cami&rsquo;us- Saadat-i Neraki</li>\n	<li>\n		Diyar-i Aşikan</li>\n	<li>\n		Rahnemay-i Mader</li>\n	<li>\n		Ayetullah Fazıl Lenkerani&rsquo;nin Tevzih&rsquo;ul- Mesail Kitabı</li>\n	<li>\n		Revzet&rsquo;ul- Kafi</li>\n	<li>\n		Revzet&rsquo;ul- Vaizin</li>\n	<li>\n		Riyaz&rsquo;ul-Ulema</li>\n	<li>\n		Ayetullah Burucerdi&rsquo;nin Biyografisi</li>\n	<li>\n		Sefinet&rsquo;ul- Bihar</li>\n	<li>\n		eş-Şafi</li>\n	<li>\n		Şerh-i Mesnevi</li>\n	<li>\n		Sahife-i Seccadiye</li>\n	<li>\n		İrfan-i İslami</li>\n	<li>\n		İlel&rsquo;uş- Şerayi</li>\n	<li>\n		Gurer&rsquo;ul- Hikem</li>\n	<li>\n		Kenz&rsquo;ul-Ummal</li>\n	<li>\n		Mecazat&rsquo;un- Nebeviyye</li>\n	<li>\n		Mecme&rsquo;ul- Beyan</li>\n	<li>\n		Meheccet&rsquo;ul- Beyza</li>\n	<li>\n		Mehlat</li>\n	<li>\n		Mir&rsquo;at&rsquo;ul- Ehval</li>\n	<li>\n		M&uuml;stedrek&rsquo;&uuml;l- Vesail</li>\n	<li>\n		Mesken&rsquo;ul- Fuad</li>\n	<li>\n		Menazil&rsquo;ul- Ahire</li>\n	<li>\n		Mevaiz&rsquo;ul- Adediyye</li>\n	<li>\n		Mizan&rsquo;ul- Hikmet</li>\n	<li>\n		Nur&rsquo;us- Sekaleyn</li>\n	<li>\n		Nehc&rsquo;&uuml;l- Belağa</li>\n	<li>\n		Şerh-u Nehc&rsquo;il- Belağa-i İbn-i Ebi&rsquo;l- Hadid</li>\n	<li>\n		Vesail&rsquo;uş- Şia</li>\n	<li>\n		Hidayet&rsquo;ul- İlm</li>\n</ul>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Ayet ve Rivayetlerde  Aile Düzeni','','publish','closed','open','','ayet-ve-rivayetlerde-aile-duzeni','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3168',0,'post','',0),(3169,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Şeyma Sarraf</h5>\n\n<p>\n	<em>Iraklı hukuk&ccedil;u ve araştırmacı Şeyma Sarraf bu makalede, kadının ev dışında &ccedil;alışması ve faaliyeti konusunda, Şia ve S&uuml;nni&rsquo;nin g&ouml;r&uuml;şlerini ortaya koymaktadır. Kendisi, ge&ccedil;miş ve şimdiki fıkıh &acirc;limi ve s&ouml;z s&acirc;hiplerinin g&ouml;r&uuml;şlerini beyan ederek, bu konudaki inceleme ve eleştirisini dile getirmiştir. Eleştirisi daha &ccedil;ok, kadınların i&ccedil;inde bulundukları şartlara y&uuml;zeysel bir şekilde yaklaşan S&uuml;nni fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerine y&ouml;nelik olmuştur.</em></p>\n\n<p>\n	S&uuml;nni g&ouml;r&uuml;ş ve delilleri bilmek, ayrıca Şia ulemasından bazılarının g&ouml;r&uuml;şlerini beyan etmek, makaleye ayrıcalık tanıyan yeni ve farklı bir bakıştır. Kıble dergisi olarak, yazarın kaleminin biraz sivri olabileceği, taraflı ve feminist yaklaşımla meseleyi irdeleyebileceği endişemize rağmen, okuyucuların ve aydın kimselerin değerlendirmelerinin, yolumuzu a&ccedil;acağına inanmaktayız.</p>\n\n<p>\n	<em>Bu makale, L&uuml;bnan&rsquo;da yayınlanan &ldquo;Minber-ul Hevar&rdquo; dergisinin 15. sayısında (1989) &ccedil;ıkmıştır. Biz de yararlı olacağı d&uuml;ş&uuml;ncesiyle T&uuml;rk&ccedil;e&rsquo;ye kazandırmayı uygun g&ouml;rd&uuml;k.</em></p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	M&uuml;sl&uuml;man kadının ev dışında &ccedil;alışması konusu, mutabık ve karşıt g&ouml;r&uuml;şleri her zaman i&ccedil;in karşı karşıya getirmiştir. İkinci grupta yer alanların geneli, a&ccedil;ık&ccedil;a veya dolaylı olarak, g&ouml;r&uuml;şlerinin İsl&acirc;m&rsquo;a dayandığını iddia ettikleri i&ccedil;in, bu makalede meseleyi İsl&acirc;m (Kur&rsquo;an ve s&uuml;nnet) a&ccedil;ısından, ge&ccedil;miş ve &ccedil;ağdaş fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerine g&ouml;re ele alacağız.</p>\n\n<p>\n	Ailenin oluşumunda, erkek ve kadının g&ouml;revlerinin belirlenmesinde, İsl&acirc;mi usullere d&ouml;nmeye &ccedil;ağıran &ccedil;ağdaş yazar ve fıkıh &acirc;limlerinin eserleri, kadının yerinin ev olduğu, ilk ve son asli g&ouml;revinin ev, eşlik ve &ccedil;ocuk yetiştirmek olduğunu ısrarla vurgulamaktadır.</p>\n\n<p>\n	Bu fıkıh &acirc;limlerinin her biri, kendi g&ouml;r&uuml;şleri i&ccedil;in delil ve sebepler sunmaktadır. <strong>&ldquo;Reşit Rıza&rdquo; </strong>bu g&ouml;r&uuml;şe, fıtratı delil olarak g&ouml;stermektedir:</p>\n\n<p>\n	<em>&ldquo;Fıtrat, kadının anne olmasını, &ccedil;ocuk yetiştirmesini ve ev işleriyle uğraşmasını gerektiriyor.&rdquo;</em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong>&ldquo;Hekimi&rdquo; </strong>de aynı g&ouml;r&uuml;şte olup, ev dışındaki zor işleri yapmaya g&uuml;&ccedil; yetiremeyeceğini de ayrı bir delil olarak eklemiş ve şu tavsiyede bulunmuştur: <em>&ldquo;Kadın ev dışındaki işlere</em><em> ilgi duyuyorsa, şiir ve yazarlığa y&ouml;nelsin.</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> Ger&ccedil;i şunu da belirtmek lazım ki, ev işlerinin başlı başına zor ve yorucu ve bir &ccedil;oğunun bedensel faaliyete bağlı olduğu da s&ouml;ylenmektedir.</p>\n\n<p>\n	Kadının zor işlerin &uuml;stesinden gelemeyeceğini kabul edersek, yazar, (Hekimi) ev dışındaki b&uuml;t&uuml;n işlerin bedensel faaliyete ihtiya&ccedil; duymadığını bilmiyor mu? &Ouml;yleyse şunu sormaya hakkımız var: Nasıl oldu da bu nazik ve g&uuml;zel varlık, y&acirc;ni kadın, Resulullah (s.a.a) d&ouml;nemindeki hicretin zorluklarına tahamm&uuml;l edebildi? Ve nasıl savaşlarda faal şekilde yer aldı!</p>\n\n<p>\n	Dr. Mustafa Sebai ş&ouml;yle diyor: <em>&ldquo;Nafakası, kocanın &uuml;zerine vacip olduğu s&uuml;rece, kadının &ccedil;alışmaya hakkı yoktur.</em><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a><em> Bunun bir diğer delili şudur: kadın b&ouml;ylelikle erkeklerin k&ouml;t&uuml; niyetlerinden uzak kalarak, temiz ve y&uuml;ce konumu toplumda&nbsp; korunmuş olur.</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a><em>&rdquo;</em></p>\n\n<p>\n	A&ccedil;ık bir delil g&ouml;stermeksizin, kadının ev dışında &ccedil;alışmasına karşı olan yazarlardan biri de, <strong>&ldquo;el- Muameretu ala-l mer&rsquo;et-il muselleme&rdquo; </strong>kitabıyla Dr. Ahmed Ferec&rsquo;dir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	<strong>&ldquo;Mevdudi&rdquo;</strong> delillerini, Kur&rsquo;an, s&uuml;nnet ve ge&ccedil;miş fıkıh &acirc;limlerinin delillerinden elde etmiştir; ki daha sonra buna değinilecek. Mevdudi, el- Hicab kitabında başka bir delilden s&ouml;z etmiştir; ş&ouml;yle ki: kadının iş i&ccedil;in evden dışarı &ccedil;ıkması, y&acirc;ni erkeklerle bir ortamda bulunması, namahrem bakışları, seslerinin yabancı erkekler tarafından duyulması gibi fesada yol a&ccedil;ıcı fitneleri beraberinde getirmektedir.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	G&uuml;zellik ve kadınlıklarını, g&uuml;nl&uuml;k işlerin zorlukları sonucu &ccedil;ok &ouml;nceden unutan &ccedil;alışan kadınların, Mevdudi&rsquo;nin dizelerini okuduklarında, &ouml;fkeli g&uuml;l&uuml;msemelerini g&ouml;r&uuml;yor gibiyim.</p>\n\n<p>\n	Mevdudi&rsquo;nin, kadının evde kalıp kendini kocasına ve &ccedil;ocuklarına adamasına dair g&ouml;r&uuml;ş&uuml;n&uuml; paylaşan bazı fıkıh &acirc;limi ve yazarlar, bu g&ouml;r&uuml;ş&uuml;n sebebini, kadının fiziksel yeteneklerinin erkekten daha az olduğunu ispatlayan ilmi delillere dayandırmaktadırlar.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Bu g&ouml;r&uuml;ş s&acirc;hipleri ya bilgisizdirler ya da kendilerini bilgisiz gibi g&ouml;steriyorlar. Adeta bir k&uuml;&ccedil;&uuml;k &uuml;lke olan evi idare etmek, zeka, yetenek ve olağan&uuml;st&uuml; fiziksel bir g&uuml;ce ihtiya&ccedil; duymaktadır; ve hayatın en &ouml;nemli ve tehlikeli g&ouml;revlerinden biri &ccedil;ocuk yetiştirmektir. &Ouml;yleyse bu işler nasıl olur da bazı beyefendilerin nazarında zeka ve bilgi fukarası olan kimselere havale edilebilir?!</p>\n\n<p>\n	Bu ve benzeri g&ouml;r&uuml;şler &ccedil;oktur; ve delilleri de hemen-hemen aynıdır.</p>\n\n<h1>\n	&Ccedil;ağdaş Fıkıh &acirc;limlerinin G&ouml;r&uuml;ş&uuml;</h1>\n\n<p>\n	&Ccedil;ağdaş fıkıh &acirc;limi ve yazarların g&ouml;r&uuml;ş&uuml;, kadınların &ccedil;alışmaması gerektiğine y&ouml;nelik &ccedil;eşitli sebepler g&ouml;stermelerine rağmen, tamamen ge&ccedil;miş fıkıh &acirc;limlerinin inan&ccedil; ve delillerine dayanmaktadır. En azından evlilik ilişkilerinden dolayı, fıkhi ekollerin &ccedil;oğu, nafakayı erkeğin karşılamasının şeran vacip olması hasebiyle, kadının &ccedil;alışmaması gerektiğini beyan etmektedir.</p>\n\n<p>\n	Hanefi ekol&uuml;n&uuml;n b&uuml;y&uuml;k fıkıh &acirc;limlerinden Kasani ş&ouml;yle diyor:</p>\n\n<p>\n	<em>&ldquo;Evlendikten sonra erkeğin g&ouml;revlerinden biri, kadınını &ccedil;alıştırmaması ve ihtiya&ccedil;larının teminini &uuml;stlenmesidir.&rdquo;</em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> <strong>سرخسي</strong> <sup>daha kesin bir ifadeyle ş&ouml;yle diyor:</sup></p>\n\n<p>\n	<em><sup>&ldquo;A&ccedil;ık&ccedil;a bellidir ki kadınlar &ccedil;alışamaz; kadınların &ccedil;alışması fitne sebebidir.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></sup></em></p>\n\n<p align=\"center\">\n	<sup>***</sup></p>\n\n<p>\n	Kadının, babası ve annesinin hasta olması veya onları g&ouml;rmeye gitmek istemesi dışında, evden dışarı &ccedil;ıkması, fıkıh &acirc;limlerinin g&ouml;r&uuml;ş&uuml;ne g&ouml;re kocanın iznine bağlıdır. Fıkıh &acirc;limleri, kocasının izni olmadan evinden dışarı &ccedil;ıkan kadının, itaatsizlikte ısrar eden kadın h&uuml;km&uuml;nde olduğunu ve cezasının, nafakadan mahrum kalmak olduğunu belirtmişlerdir. Demek ki kadının ev dışında &ccedil;alışması, kocanın rızasına bağlıdır. Bu y&uuml;zden bir&ccedil;ok kadın ev dışında &ccedil;alışmaya sıcak bakmıyor, &ccedil;&uuml;nk&uuml; kocaya itaatsizlik ederek nafaka hakkını kaybetmek istemiyor. Bildiğiniz gibi &ouml;nceleri hayat şartları bug&uuml;nk&uuml; gibi zor değildi; ve &ccedil;alışma yoluyla kadını &ouml;zg&uuml;rleştirme planları hen&uuml;z hayata ge&ccedil;irilmemişti.</p>\n\n<h5>\n	Fıkıh &Acirc;limleri, Kur&rsquo;an Ve S&uuml;nnetin G&ouml;r&uuml;ş&uuml;</h5>\n\n<p>\n	Kadının &ccedil;alışması konusunda fıkıh &acirc;limlerinin g&ouml;r&uuml;ş&uuml;, &ouml;yle olması gerekmesine rağmen, Kur&rsquo;an ve s&uuml;nnete dayanmamıştır. Ge&ccedil;miş fıkıh &acirc;limlerinin &ouml;zelliği şuydu; bir kural ve esas koymak istediklerinde, aynı g&ouml;r&uuml;şte ve tek y&uuml;rek olup toplumun verilerini ve ger&ccedil;eklerini g&ouml;z &ouml;n&uuml;nde bulundurarak, g&ouml;r&uuml;şlerini ilk ve son i&ccedil;tihat olarak ortaya koyarlardı; ki bazen yanlış bazen de doğru olurdu; ama şimdiki fıkıh &acirc;limleri kadının &ccedil;alışması konusuna &ccedil;are bulmak i&ccedil;in, &ouml;nemli bir mesele olmasına rağmen toplumun verileri ellerinde değil; onlar i&ccedil;in &ouml;nemli olan, a&ccedil;ık&ccedil;a veya dolaylı olarak g&ouml;r&uuml;şlerini İsl&acirc;m&rsquo;a nispet vermektir.</p>\n\n<p>\n	Biz, kadının &ccedil;alışması konusunda Kur&rsquo;an ve s&uuml;nnetin g&ouml;r&uuml;ş&uuml;n&uuml; beyanen, ge&ccedil;miş ve şimdiki fıkıh &acirc;limlerinin g&ouml;r&uuml;şlerini inceleyeceğiz.</p>\n\n<p>\n	İsl&acirc;m dini ilk yıllarında, cahiliyet d&ouml;neminde yapılan bazı işleri kabul edip, bazısını d&uuml;zeltip, bazısını da ortadan kaldırdı ve hen&uuml;z yeni serpilmiş İsl&acirc;m toplumunun yaşamını g&uuml;zelleştirmek i&ccedil;in yeni kanunlar koydu. İsl&acirc;m, kadının &ccedil;alışması konusunda cahiliyet d&ouml;neminin durumunu kabul etti; y&acirc;ni apa&ccedil;ık bir kanun koymaksızın, kadının &ccedil;alışmasına izin verdi; &ccedil;&uuml;nk&uuml; din, erkeğin &ccedil;alışma hakkını kesin ve ka&ccedil;ınılmaz bildiği gibi, kadın konusunda da aynı g&ouml;r&uuml;şteydi. Cahiliyet d&ouml;neminde, muhit k&uuml;lt&uuml;r&uuml;ne bağlı olarak kadına mesleki faaliyet ve iş izni veriliyordu.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Kadın toplumda b&uuml;y&uuml;k ve &ouml;nemli ekonomik faaliyetlerle uğraşıyordu; erkeğin yanında, ailesi ya da dul veya boşanmış ise rızkı i&ccedil;in &ccedil;ift&ccedil;ilik ve hayvancılık yapardı. Kadınlar ailesine yardım veya ge&ccedil;inmek amacıyla el sanatlarıyla uğraşır ve kendilerine sanatk&acirc;r denirdi. Kadın dokuduğu, &ouml;rd&uuml;ğ&uuml; şeyleri, ayrıca tereyağı veya sepilenmiş deri satardı.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> İster i&ccedil;erde ve sınırlı, ister Ukaz (cahiliyede kurulan ve 20 g&uuml;n s&uuml;ren bir Pazar) pazarı gibi mahalli ve umumi pazarlarda olsun, kadın ticaretle de uğraşırdı, alım-satım yapar, kendi ticarethanesinde yıl boyu &ccedil;alışır, el emeklerini satar, başkalarına yaptırdığı veya toptan aldığı şeyleri satardı.</p>\n\n<p>\n	Bu kadınlara &ouml;rnek olarak Resulullah d&ouml;neminde hurma satıcılığı yapan <strong>قيس</strong> <strong>بنت</strong> <strong>منذر ام</strong> ve Şam&rsquo;dan g&uuml;zel kokular getirip Medine&rsquo;de satan <strong>جندل</strong> <strong>بن</strong> <strong>مخرمه</strong> <strong>بنت</strong> <strong>اسماء</strong><span dir=\"RTL\">&nbsp;&nbsp;&nbsp; i</span> g&ouml;sterebiliriz.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a> Hind Bint-i Utbe ve Peygamberimizin ilk eşi Hatice Bint-i Huveyled gibi bazı kadınlar, dış ticaretle uğraşıyorlardı ve zenginlerdi.</p>\n\n<p>\n	Diğer mesleklere kıyasla ticaretin &ouml;zel bir &ouml;nemi ve konumu vardı ve bu işle g&uuml;&ccedil;l&uuml; şahsiyetleri olan, ileri g&ouml;r&uuml;şl&uuml; ve halkla iyi ilişkiler kurabilen kimseler uğraşıyorlardı.</p>\n\n<p>\n	Bu işlere ilaveten, kadınların d&uuml;ş&uuml;nce ve edebiyat alanında da rolleri vardı; k&acirc;hin, şair, hekim ve ihtilafları giderme mercisiydiler.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Eğer kadınların İsl&acirc;m&rsquo;ın ilk d&ouml;nemlerindeki &ccedil;alışma ve faaliyetlerini cahiliyet d&ouml;neminin bir devamı olarak bilir ve eğer Kur&rsquo;an kadınların &ccedil;alışması konusunda a&ccedil;ık bir ayet getirmemişse, nasıl ki erkekler hakkında getirmemiştir, acaba erkeğin &ccedil;alışması haramdır diyebilir miyiz?! Ger&ccedil;i Kur&rsquo;an&rsquo;da kadınların &ccedil;alışmasına dolaylı olarak değinilmiştir. Kur&rsquo;an, mihiri (kadına verilen nik&acirc;h bedeli) şeran erkeğe vacip kılmış, kadının miras alma hakkını kabul etmiş, her durumda mirastan belli bir pay bi&ccedil;miştir. Bu hak ve mallar kadın i&ccedil;in, geliştirip ilerletmesi gereken bir sermayedir. Kur&rsquo;an, kadının kanunen anlaşma, alım-satım, ipotek ve... yapabilecek liyakatte olduğunu kabul ediyor.</p>\n\n<p>\n	Ezc&uuml;mle g&ouml;revlerinden biri, Kur&rsquo;an&rsquo;ın muhtevasını beyan etmek olan s&uuml;nnette de, kadının &ccedil;alışmaması gerektiğine dair bir bilgi yoktur; bunun aksini y&acirc;ni &ccedil;alışması gerektiğini doğru bilmiş, eskiden kadınların yaptıkları işleri şimdi de devam ettirmişlerdir.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	İsl&acirc;m bununla da yetinmedi, kadını, yeni filizlenen İsl&acirc;m toplumunun gereksinimlerinin doğurduğu faaliyetlere, g&ouml;rev ve makamları &uuml;stlenmeye &ccedil;ağırdı. Mekke&rsquo;de Resulullah (s.a.a) zamanında maliye işlerini &ldquo;Semra bint-i Nuheyk el- esediyye&rdquo; adında bir kadın &uuml;stlenmişti. O, alış verişte hile ve aldatmaya başvuranları kırba&ccedil;la cezalandırıyordu.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> Maliye işleri, bireyin İsl&acirc;m toplumunda &uuml;stlenebileceği en &ouml;nemli ve tehlikeli mevkilerden biridir. Maverdi&rsquo;nin, terk edildiğinde marufu emretmeyi, yapıldığında da k&ouml;t&uuml;l&uuml;kten sakınmayı gerektiren<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a> maliye işlerine yaptığı tarife g&ouml;re, maliye işlerinin mesuliyeti sınır tanımaz. Bu mesuliyetin kadına bırakılmasından, Peygamber (s.a.a) d&ouml;neminde kadının mesuliyet &uuml;stlenmesindeki g&uuml;&ccedil; ve liyakatine duyulan g&uuml;venin &ouml;l&ccedil;&uuml;s&uuml; anlaşılabilir. Peygamber (s.a.a) in savaşlarında bir&ccedil;ok kadın erkekler gibi rol almışlardı.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> Kadın dini faaliyetlerin i&ccedil;indeydi; bir fıkıh&ccedil;ı gibi Peygamberden rivayet naklederdi; Resulullah onlara hadis buyururdu. Kadının şiir konusunda da se&ccedil;kin bir yeri vardı.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın, kadının &ccedil;alışmasına bakışı, sağlam ve birbirine bağlı toplum yaratmak gayesinde olan ger&ccedil;ek ve tabii bir dini bakıştır; ve b&ouml;yle bir toplum yaratmanın, kadının faal bir şekilde sahnede yer almasıyla m&uuml;mk&uuml;n olacağını biliyor ve yine iyi biliyor ki, aile denen k&uuml;&ccedil;&uuml;k toplumu oluşturmada kadının &ouml;nemli ve temel rol&uuml;, onun b&uuml;y&uuml;k İsl&acirc;m toplumunu oluşturmadaki rol&uuml;ne engel teşkil etmesi, &ccedil;alışmakla ilgili değildir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın kabul ettiği kadının &ccedil;alışma hakkı, kadının insan olduğunu kabullenmek ve İsl&acirc;m dininin kendisine g&ouml;sterdiği saygı ve takdirin bir par&ccedil;asıdır. Bu hak, Tevbe Suresi&rsquo;nin 71. ayetinin anlamına amel etmektir:</p>\n\n<p>\n	<strong>&ldquo;</strong><strong><span dir=\"RTL\">والموءمنو ن والموءمنات بعضهم اولياء بعض يامرون بالمعروف و ينهون عن المنكر</span></strong><strong>&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;M&uuml;min erkeklerle m&uuml;min kadınlar da birbirinin dostu ve s&acirc;hibidirler. İyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırırlar...&rdquo;</strong></p>\n\n<p>\n	Hulefay-ı Raşidin (d&ouml;rt halife) d&ouml;neminde aynı Peygamber d&ouml;nemi gibi, kadın &ouml;nemli mesuliyetler &uuml;stlendi. İkinci halife &Ouml;mer, Ebi S&uuml;leyman&rsquo;ın kızı Şefa&rsquo;yı, Medine pazarının mali işlerine bakmakla g&ouml;revlendirdi. &Ouml;mer pazara her girdiğinde, Şefa mutlaka orda olurdu.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Şimdi eğer &ouml;nceki fıkıh&ccedil;ıların konumlarını incelersek, kadının &ccedil;alışmasının haram olduğu bağlamındaki fetvalarının sebebini anlarız. Hicri ikinci asırda ve M&uuml;sl&uuml;manların fethedilen &uuml;lkelere yerleşmesinden sonra, bir asırdan fazla tekd&uuml;ze bir fıkıh anlayışı h&uuml;k&uuml;m s&uuml;rd&uuml;. Fıkıh&ccedil;ılardan sorulan sorular, h&uuml;k&uuml;m ve fetva şeklinde genelleştirilerek verilen cevapların ardından, ortaya &ccedil;ıkan fıkhi kanunlar, kişisel eğilimler bir yana, fıkıh&ccedil;ının yaşadığı toplumun ekonomik, sosyal ve siyasal durumunun adeta bir refleksiydi. Y&uuml;zyılda (Peygamber&rsquo;in vefatıyla fıkhın ortaya &ccedil;ıkması arasındaki ara) oluşan b&uuml;y&uuml;k ekonomik, sosyal ve siyasal ge&ccedil;miş, fıkhi kuralları gizli ve karmaşık bir şekilde ortaya koyuyorlardı.</p>\n\n<p>\n	M&uuml;sl&uuml;manların yayılmacılığı, başka toplumlar arasına yerleşmesi ve yeni &uuml;mmetler, dinler ve inanışlarla kaynaşması, M&uuml;sl&uuml;manlar tarafından b&uuml;t&uuml;n alanlarda birtakım sonu&ccedil; ve reaksiyonlara neden oldu. Bu sonu&ccedil;lardan bazısı kadınla ilgili oluyordu. Erkeklerin haysiyet ve namus endişesi, kadınlara baskı, zorlama ve eve mahkum olmayı beraberinde getirdi. Erkekler, kadınlarının, Arap ve M&uuml;sl&uuml;man olmayan erkeklerle kaynaşıp ilişki kurmasından korkuyorlardı. M&uuml;sl&uuml;man erkeklere, gayri M&uuml;slim kadınlarla evlenme izni verilmiş, fakat M&uuml;sl&uuml;man kadının gayri M&uuml;slim erkekle evlenmesi rahat bir şekilde ger&ccedil;ekleşmiyordu. Arap bir kadının başka bir ırkla evlenmesi fikri, kabul g&ouml;rmemişti; b&ouml;yle bir evlilik ger&ccedil;ekleştiğinde ise zorla bozuluyordu.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Kadınlara baskı ve eve mahkum etmek, doğabilecek k&ouml;t&uuml; sonu&ccedil;ları &ouml;nlemek amacıylaydı; ve fıkıh&ccedil;ılar vasıtasıyla kanunlaşmadan &ouml;nce yaygınlaştı.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a> Kadınların zorla eve mahkum edilmesinin başka delilleri de vardı:</p>\n\n<p>\n	Karmaşık siyasal durum, M&uuml;sl&uuml;manların birbirleriyle savaşlarında kadınların faal, doğrudan ve hatta &ouml;nderlik derecesinde (Peygamber&rsquo;in eşi Aişe&rsquo;nin &ouml;nderliğinde ger&ccedil;ekleşen Cemel savaşı gibi) yer almaları ve bazen dolaylı olarak savaşa katılmaları tarih kitaplarında mevcuttur. &Ouml;rneğin Havari&ccedil; kadınlarının faaliyetleri ve Muaviye&rsquo;nin, neden savaşta Hz. Ali&rsquo;nin yanında yer aldıklarına dair kadınlarla konuşması.</p>\n\n<p>\n	Bu saydıklarımız, Kur&rsquo;an ve s&uuml;nnette bir delil olmadığı h&acirc;lde, erkeklerin kadınları baskı altına almasına ve faaliyetlerini engellemesine neden oldu.</p>\n\n<p>\n	Sanırım, İsl&acirc;m&rsquo;ın, bir insan olarak kadına bir&ccedil;ok hak ve &ouml;zg&uuml;rl&uuml;k tanıması, hukuk ve y&uuml;k&uuml;ml&uuml;l&uuml;k eşitliği sağlaması, erkeklerin kadınları bağımlı ve eve hapsetmek konusunda &ccedil;aba harcamalarına, yaptıklarını onaylatmak i&ccedil;in &lsquo;Eğer kadın kocasının izni olmadan dışarı &ccedil;ıkarsa, kocası razı olmadığı takdirde, g&uuml;neş ve ayın &uuml;zerine doğduğu her şey o kadını lanetler&rsquo; gibi yalan hadisler uydurmalarına sebep oldu.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Fıkıh, mevcut durumu kanunlaştırmak doğrultusunda adım attı ve <strong>&ldquo; بيوتكن في قرن </strong><strong><span dir=\"RTL\">و</span></strong><strong>&rdquo; &ldquo;Ve evlerinizde oturun...&rdquo; </strong>gibi ayetlerden yararlandı; h&acirc;lbuki bu ayet a&ccedil;ık&ccedil;a Peygamber&rsquo;in hanımlarına mahsustur; &ccedil;&uuml;nk&uuml; bir &ouml;nceki ayette: <strong>&ldquo;نساء</strong> <strong>من</strong> <strong>كاحد</strong> <strong>لستن</strong> <strong>النبي</strong> <strong>نساء</strong> <strong>يا&rdquo;</strong> <strong>&ldquo;Ey Peygamber&rsquo;in hanımları! Siz, başka kadınlardan herhangi bir kadın gibi değilsiniz.&rdquo; </strong>Buyurulmuştur. (Ahzab/33) &Ouml;nder ve Peygamber kadınlarının &ouml;zel h&uuml;k&uuml;mleri vardır; başkalarının kınamasına maruz kalmadan, Peygamber (s.a.a) e eziyet etmemeleri gerekir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kadınların evde oturması g&ouml;r&uuml;ş&uuml;nde olan fıkıh&ccedil;ılar, &ouml;ncesinde <strong>&ldquo;</strong><strong><span dir=\"RTL\">بالمعروف</span></strong> <strong>عليهن الذي مثل&nbsp; </strong><strong><span dir=\"RTL\">ولهن</span></strong><strong>&ldquo;</strong> <strong>&ldquo;Erkeğin kadına karşı hakları olduğu gibi, kadının da erkeğe karşı hakları vardır&rdquo; </strong>(Bakara/228) ayeti olan <strong>&ldquo;درجة عليهن للرجال </strong><strong><span dir=\"RTL\">و</span></strong><strong>&rdquo; &ldquo;Fakat erkeklerin bir derece &uuml;st&uuml;nl&uuml;kleri vardır&rdquo;</strong> ve yine <strong>&ldquo;النساء علئ قوامون </strong><strong><span dir=\"RTL\">&nbsp;الرجال</span></strong><strong>&rdquo; &ldquo;Erkekler kadınları y&ouml;netirler&rdquo; </strong>(Nisa/34) ayetlerinden, ayrıca kadını kocasına itaate teşvik eden hadislerden istifade etmişlerdir. H&acirc;lbuki bu ayet ve hadislerin, mantıksal olarak, aile denen k&uuml;&ccedil;&uuml;k &uuml;lkenin, zalim olmayan ve &lsquo;hep bana&rsquo; demeyen liderini tayin etmekten başka bir hedefi yoktur.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Kadının &ccedil;alışması konusunda S&uuml;nni &ccedil;ağdaş fıkıh&ccedil;ı ve yazarların s&ouml;ylemlerini incelediğimizde, bazı fıkıh&ccedil;ıların ger&ccedil;ek&ccedil;i ve hakkı teslim eder olmadıklarını, fıkhın ve fıkıh&ccedil;ının rol&uuml;n&uuml; anlamada dar g&ouml;r&uuml;şl&uuml; olduklarını g&ouml;r&uuml;yoruz. Bu s&ouml;z boş bir s&ouml;z değildir ve değerlendirilecektir. Hakkı teslim eden değillerdi; &ccedil;&uuml;nk&uuml;&nbsp; g&ouml;r&uuml;şlerini Kur&rsquo;an ve s&uuml;nnetten alınmış sayıyorlardı; h&acirc;lbuki biz kadının &ccedil;alışması konusunda Kur&rsquo;an ve s&uuml;nnetin g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıkladık. Buna ilaveten, ge&ccedil;miş b&uuml;t&uuml;n fıkıh&ccedil;ıların s&ouml;zlerine yer vermedikleri ve bazılarının g&ouml;r&uuml;şleriyle yetindikleri h&acirc;lde, b&uuml;t&uuml;n fıkıh&ccedil;ıların g&ouml;r&uuml;ş&uuml; aynıdır şeklinde g&ouml;stermişlerdir. Ama hepsi b&ouml;yle değil, mesela Caferi Mezhebi, (Şia) kadının &ccedil;alışmasını kabul etmesi bir yana, bundan daha fazlasına inanmaktadır. <strong>&ldquo;Muğniye&rdquo;</strong>, kiralama konusunda Şii fıkıh&ccedil;ıların g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle rapor ediyor:</p>\n\n<p>\n	<strong>[Şii Fıkıh&ccedil;ıların G&ouml;r&uuml;ş&uuml;]</strong></p>\n\n<p>\n	&ldquo;Seyyid Yezdi, Urvet-ul Vuska ve Seyyid Hekim, Mustemsek kitabında ş&ouml;yle der: eğer kadın belli bir s&uuml;re i&ccedil;in hizmet etmek amacıyla taahh&uuml;t ve g&uuml;c&uuml;n&uuml; kiraya verir (mesela bir hafta hizmet&ccedil;ilik etmek konusunda anlaşırsa) ve bu s&uuml;re bitmeden &ouml;nce evlenirse, kadının bu anlaşması kocanın isteklerine ve evlilik haklarına aykırı olsa bile, anlaşma batıl olmaz. Bu h&uuml;k&uuml;mde, kocanın evlenme sırasında kadının anlaşmasından haberdar olup olmamasında bir fark yoktur; &ccedil;&uuml;nk&uuml; burada s&ouml;z konusu olan iki haktır: hizmet hakkı ve koca hakkı. Eğer kadın her ikisini de yapabilirse ne &acirc;la, eğer her ikisini bir arada y&uuml;r&uuml;temezse, hizmet anlaşması olan &ouml;nceki hakkın &ouml;nceliği vardır; &ccedil;&uuml;nk&uuml; birden fazla şer&rsquo;i hak s&ouml;z konusu olduğunda, &ouml;nceki hak tercih edilmelidir. &Ouml;yleyse kocanın, kadının anlaşmasına itiraz edip bozma hakkı yoktur; ve bu durumda kadın, kocasına itaatsizlikte direnen kadın h&uuml;km&uuml;n&uuml; taşımaz. Ama eğer evlendikten sonra bir hizmet anlaşması yapar ve kocanın haklarıyla &ccedil;atışırsa, kocanın izni olmaksızın, yaptığı anlaşma doğru olmaz. Eğer anlaşma koca hakkıyla tamamen &ccedil;atışmazsa, mesela kadın Kur&rsquo;an okuma, &ouml;rg&uuml; &ouml;rme gibi anlaşmalar yaparsa, kocanın izni olmazsa bile anlaşma ge&ccedil;erlidir.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Bu fıkıh&ccedil;ıların g&ouml;r&uuml;şlerinin metanetine, mantıksallığına ve ger&ccedil;ek&ccedil;iliğine baksanıza. Bunların, kadının evlendikten sonra &ccedil;alışmasını kocanın iznine bağlamaları da, kadının evde olma &ouml;nceliği anlamındadır; ve hi&ccedil; ş&uuml;phesiz bu g&ouml;r&uuml;ş, o zamanki toplumun ger&ccedil;ekleriyle bağdaşmaktadır.</p>\n\n<p>\n	<strong>[Ebu Hanife&rsquo;nin G&ouml;r&uuml;ş&uuml;]</strong></p>\n\n<p>\n	Ebu Hanife fetva vermiştir: kadınlar h&acirc;kim olabilir; ama şahitlik edemeyecekleri durumlarda, y&acirc;ni şer&rsquo;i cezalar ve cinayetler konusunda h&acirc;kimlik yapamazlar.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	<strong>[Taberi&rsquo;nin G&ouml;r&uuml;ş&uuml;]</strong></p>\n\n<p>\n	İmam İbni Cureyr Taberi, kadının b&uuml;t&uuml;n konularda h&uuml;k&uuml;m verebileceğini caiz biliyor.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	Bu dini &ouml;nderlerin g&ouml;r&uuml;ş&uuml;ne bir bak, bir de &ccedil;ağdaş fıkıh&ccedil;ı ve yazarların g&ouml;r&uuml;şlerine! &Uuml;stelik İsl&acirc;m toplumunda h&acirc;kimlik makamı en &ouml;nemli ve tehlikeli makamlardan biridir.</p>\n\n<p>\n	Eğer kadının &ccedil;alışması kocanın haklarına halel getirmezse veya evden &ccedil;ıkmasını gerektirmezse, ulema izin vermiş ve eklemişlerdir: eğer kadının, kadınların kifai vaciplerinden<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">*</a> biri olan ebelik gibi bir mesleği varsa, koca, kadının dışarı &ccedil;ıkmasını engelleyemez<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a>, ama &ccedil;ağdaş fıkıh&ccedil;ılar hatta bunu bile s&ouml;ylememişlerdir!</p>\n\n<p>\n	<strong>[Fıkıh&ccedil;ıların Dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;]</strong></p>\n\n<p>\n	Şimdiki fıkıh&ccedil;ılar, kadınların &ccedil;alışmaması gerektiğine dair g&ouml;r&uuml;şlerinde dar g&ouml;r&uuml;şl&uuml;l&uuml;ğe du&ccedil;ar olmuş ve ger&ccedil;ek&ccedil;ilikten uzak kalmışlardır; bunun aksine &ouml;nceki fıkıh&ccedil;ılar kendi kanılarınca Kur&rsquo;an ve s&uuml;nnette i&ccedil;tihat ederek bu fikre varmışlardır. Her iki grubun gerek&ccedil;esi, toplumun tabiatı ve verileriyle ilgilidir. Ge&ccedil;mişte kadınlar &ccedil;ok rahat bir şekilde evlenip boşanırlardı. Sonu&ccedil;ta onları alacak ve nafakalarını karşılayacak biri bulunurdu; hatta kadınlar, &ouml;l&uuml;m veya boşanma iddetlerini kulak ardı eder vaktinden &ouml;nce evlenirlerdi. Hicri 5. asırda yaşamış Maverdi, <strong>&ldquo;El- Ahk&acirc;m-us Sultaniyye&rdquo; </strong>adlı kitabında, h&acirc;kimin g&ouml;revlerinden birinin, kadınları iddet beklemeye mecbur kılmak olduğunu beyan etmişti.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a> Ama kolay ve basit bir şekilde evlenip boşanma şimdi, hatta &ccedil;ok &ouml;nceden ortadan kalkmıştır; kadın kendini, &ccedil;alışmak ve kendi ihtiya&ccedil;larını kendisi karşılamak zorunda hissediyor.</p>\n\n<p>\n	Ge&ccedil;miş fıkıh&ccedil;ıların zamanında halk arasında mevcut olan toplumsal işbirliği ve dayanışma anlayışı şimdiki toplumlarda azalmıştır, son zamanlarda bireycilik ve kendi eksenli ruh h&acirc;li insanlara musallat olmuştur; insanlar kendilerini, k&uuml;&ccedil;&uuml;k &ccedil;ocuğu olsa bile boşanmış ya da <strong><span dir=\"RTL\">كوخنشين</span></strong> kadınlara yardım etmek zorunda g&ouml;rm&uuml;yorlar; veya bu işi kendi istekleri, halkın kınaması ve utandıklarından dolayı yapıyorlar. Bu durumda, kendi ve &ccedil;ocuklarının ihtiya&ccedil;larını karşılamak i&ccedil;in, kadının &ccedil;alışmaktan başka &ccedil;aresi kalmıyor.</p>\n\n<p>\n	Bu durum, kadının g&uuml;&ccedil; ve bir meslek s&acirc;hibi olmasını gerektiriyor; bazı fıkıh&ccedil;ıların dediği gibi sadece kocanın evini idare etmeği değil! Bir&ccedil;ok kez g&uuml;n&uuml;m&uuml;z hayatının ihtiya&ccedil; ve zorluklarından dolayı erkek, ailesinin ihtiya&ccedil;larını gideremediğinden, kadının &ccedil;alışması ka&ccedil;ınılmaz oluyor. Eğer koca tembellik eder ya da harcamada cimri davranır, eşi de haysiyetli bir tutum sergiler mahkeme kapılarına d&uuml;şerek nafaka peşinde koşmak istemezse &ndash;bilhassa eğer birka&ccedil; &ccedil;ocuğu varsa- acaba kadının, kendi ve &ccedil;ocuklarının ihtiya&ccedil;larını karşılamak i&ccedil;in &ccedil;alışmaya hakkı yok mudur? Kadının &ccedil;alışması gerektiğine dair başka sebepler saymaya kalkarsak bunun sonu gelmez.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z&uuml;n fıkıh adamları, fıkıh ve fıkıh&ccedil;ının rol&uuml;n&uuml; doğru şekilde ve gelenek, s&uuml;nnetler, zaman ve mekan şartları değiştik&ccedil;e fetvanın da değişmesi gerektiğini bilmiyorlar. Fıkıh, <strong>&ldquo;İbn-i Kayyim-el Cevziyye&rdquo; </strong>ye g&ouml;re işte bu değişikliklerdir! Kendisi daha sonra ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Gelenek farklılıklarına, maslahatlara, zaman ve durumun şartlarına bakılmaksızın sadece kitaplarda olana g&ouml;re fetva veren bir kimse sapık olup başkalarını da saptırmıştır. Bu iş dine ihanettir; ve aynen bir doktorun, b&ouml;lgenin su ve hava şartlarını, zaman ve kişisel durumu nazara almaksızın, insanları kitaplarda yazılana g&ouml;re tedavi etmesine benzer. Bu doktor ve o fıkıh adamı cahil olup, halkın dini ve fiziksel sağlığına zarar verirler.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	İbn-il Kayyim&rsquo;in s&ouml;z&uuml; a&ccedil;ık&ccedil;a ortaya koyuyor ki, fıkıh haddi zatında mukaddes değildir; kulların maslahatı i&ccedil;in konmuşur; fıkhi bir kaide, teşri hedef ve hikmetine ulaştığı zaman makul ve uygulanabilir olur; ki durum, zaman ve mekanın değişmesiyle hedef de değişir. G&uuml;n&uuml;m&uuml;z&uuml;n fıkıh&ccedil;ıları eğer fıkhı mukaddes biliyorlarsa, <strong>&ldquo; المحظورات تبيح </strong><strong><span dir=\"RTL\">الضرورات</span></strong><strong>&rdquo; </strong>ya da <strong>&ldquo;ضرار لاو ضر لا&rdquo; </strong>gibi kaidelerden vazge&ccedil;meleri gerekir; h&acirc;lbuki b&ouml;yle kaideler İsl&acirc;m&rsquo;ın ruhudur; ve zamanın durumuna g&ouml;re kadının &ccedil;alışmasını uygun sayar.</p>\n\n<p>\n	<strong>[Kadının &Ccedil;alışmasını Yasaklamaya Dair Diğer Deliller]</strong></p>\n\n<p>\n	Kadının &ccedil;alışmasına karşı olan &ccedil;ağdaş fıkıh adamlarından bazısı ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kızların ve kadınların ge&ccedil;im temini i&ccedil;in &ccedil;alışmaları, kati suretle doğru değildir; evlilik hayatlarına devam edip &ccedil;ocuk yetiştirebilmeleri i&ccedil;in, baba, koca veya kardeşlerin, onların nafakalarını vermesi gerekir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a> Bu y&uuml;zden &ldquo;İsl&acirc;m&rsquo;a g&ouml;re, kadının eğitilmesiyle, ortaya &ouml;rnek bir eş, şefkatli bir anne ve m&uuml;kemmel bir ev idarecisi &ccedil;ıkar.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	Acaba bu g&ouml;r&uuml;şler doğru mu, &ouml;rnek bir toplum iş b&ouml;l&uuml;m&uuml;yle mi ortaya &ccedil;ıkar?! Erkek, ev dışında &ccedil;alışarak ailesinin rızkını kazanacak, kadın da evde oturup ev işi ve &ccedil;ocuk terbiyesiyle uğraşacak?! Toplumumuzun şu anki durumu ve şartları bunu kabullenemez. En kısa zamanda bir&ccedil;ok şeyi değiştirmek ve sıfırdan başlamak gerekir.</p>\n\n<p>\n	Fıkıh adamlarının, kadını evde oturup &ccedil;ocuk bakmaya davet etmelerinin altında, bu asırda uzun zamandır kadının &ccedil;alışmasının &ouml;n&uuml;nde demoklesin kılıcı gibi dayatılan, iş, kadının ekonomik bağımsızlığına ve kocanın zulm&uuml;ne başkaldırısına sebep olur (sanki kadını savaşa hazırlıyorlar) ve iş, kadının kişiliğini bulmasına ve y&uuml;celiğini korumasına neden olur gibi dedikodular yatmış olmasın?<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Eğer fıkıh adamlarının tepkileri bu gibi sa&ccedil;malıklardan dolayı ise, yaşadıkları zamanın ger&ccedil;eklerinden yine habersiz oldukları ortaya &ccedil;ıkıyor.</p>\n\n<p>\n	&Ccedil;ok &ouml;nceden, kadınların bir&ccedil;oğu, bu i&ccedil;i boş ve propaganda ama&ccedil;lı sloganların bir hi&ccedil; olduğunu anlamış, ev dışında &ccedil;alışmanın haricinde, ev idare etme, kocaya ilgi ve &ccedil;ocuk terbiye etme sorumluluğunu &uuml;stlenmişlerdir. Bu y&uuml;zden sorumlulukları iki kat artmış, fiziksel ve ruhsal olarak yorgun d&uuml;şm&uuml;şlerdir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Şu anda kadının &ccedil;alışmayıp evde oturması, kendileri veya kocaları zengin olan kadınların dışındakiler i&ccedil;in m&uuml;mk&uuml;n değildir dersek m&uuml;balağa etmemiş oluruz. &Ccedil;alışmamak, ailenin ihtiya&ccedil;larını temin -kocaları yoksa- i&ccedil;in &ccedil;alışmak mecburiyetinde olan bir&ccedil;ok kadının r&uuml;yasıdır. Bu kadınlar kendilerine daha &ccedil;ok vakit ayırmak, &ccedil;ocuklarını g&ouml;rmek, hatta rahat bir uyku &ccedil;ekmek i&ccedil;in tatil ve istirahat g&uuml;nlerini d&ouml;rt g&ouml;zle beklemektedirler. Bunlar, i&ccedil;inde yaşadıkları kısır d&ouml;ng&uuml;n&uuml;n farkındadırlar. G&uuml;nleri, git gel tantanası, &ccedil;ocukları yuvaya bırakmak, &ccedil;ocukların hastalık kapma korkusu, eve d&ouml;n&uuml;p yemek hazırlamak ve temizlik ve -ve- ve... lerle başlayıp yorgunluklarıyla son buluyor. Bu durum, toplumumuzun bug&uuml;n bilinen ger&ccedil;eğidir. Bu durumla karşı karşıya olmayan kimse ise, ailelerde bu duruma tanıktır.</p>\n\n<p>\n	T&uuml;m bu zorluklardan sonra, &ccedil;ağdaş fıkıh adamları, &ccedil;alışan kadınlara, dine ve &ouml;ğretilerine muhalefet ettiklerinden dolayı g&uuml;nah işledikleri hissini verecek t&uuml;rde fetvalar veriyorlar! Acaba M&uuml;sl&uuml;man kadının olumsuz tepkisini d&uuml;ş&uuml;nm&uuml;yorlar mı? Dini, fetvalarına alet etmekte neden ısrar ediyorlar?! Ka&ccedil; kadın bu konuda Kur&rsquo;an ve s&uuml;nnetin h&uuml;km&uuml;n&uuml; bilmekte ve ne kadarı, ge&ccedil;miş ve şimdiki fıkıh adamlarının iddialarının batıl olduğunu anlamak amacıyla Kur&rsquo;an ve s&uuml;nneti incelemektedir?!</p>\n\n<p>\n	Şunu da s&ouml;ylemek gerekir ki, bazılarının iddia ettiği, kadın sadece eve ve &ccedil;ocuklara bakarsa d&uuml;ş&uuml;nce yeteneğini kaybeder s&ouml;z&uuml;, kesinlikle doğru değildir; bilakis bunun tam aksi doğrudur; &ccedil;&uuml;nk&uuml; &ccedil;ocukların fiziksel ve ruhsal eğitimleri, kadının geniş bilgi ve becerisine ihtiya&ccedil; duymaktadır. Kadın, yanlışa d&uuml;şmemek, yeni asrın hayatı i&ccedil;inde yer alan tuzaklara takılmamak ve &ccedil;ocuklarda olumsuz etkiler yaratmamak i&ccedil;in, akıl ve d&uuml;ş&uuml;ncesini devamlı geliştirmek zorundadır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z&uuml;n faziletli fıkıh adamları ve yazarlarına, fıkhın, halkın yaşamındaki rol&uuml;n&uuml; ve fıkıh adamının toplumdaki rol&uuml;n&uuml; bilmelerini tavsiye ediyoruz. İsl&acirc;m, kolay bir dindir; zor değil. Bu y&uuml;zden fıkhın ve fıkıh adamının g&ouml;revi, hayatı halka kolay kılmaktır. Fıkıh adamları, her zaman ve mek&acirc;nda hayatın şartlarını ve kendi toplumunun yapısını g&ouml;z &ouml;n&uuml;nde bulundurmalıdırlar. İsl&acirc;m&rsquo;ın bekası ve g&uuml;&ccedil;lenmesinin sırrı işte budur.</p>\n\n<p>\n	Bu y&uuml;zden, fıkıh adamlarının kadınların &ccedil;alışması konusundaki fetva ve g&ouml;r&uuml;şleri, toplum verilerine, M&uuml;sl&uuml;man kadının karşı karşıya olduğu ger&ccedil;eklere ve ailelerin i&ccedil;inde bulundukları ger&ccedil;eklere g&ouml;re olmalıdır. Fıkıh&ccedil;ılar, sağlam ve birlik beraberlik i&ccedil;inde olan bir toplum yaratmanın, evi kadının idare etmesiyle ve kocanın aile ihtiya&ccedil;larını dışarıda &ccedil;alışarak temin etmesiyle m&uuml;mk&uuml;n olacağına inanmakta. Bu inan&ccedil;, fıkıh&ccedil;ıların haklarından ve i&ccedil;tihat konularındandır; dolayısıyla toplumu değiştirmek ve istenilene y&ouml;neltmek fıkıh&ccedil;ıların g&ouml;revidir. Biz, fıkıh&ccedil;ıların itaat edilmesi vacip kanunlar yaptıkları arzular ve r&uuml;yalarla yaşayamayız. Kadının &ccedil;alışması konusunda Kur&rsquo;an ve s&uuml;nnetin h&uuml;km&uuml;n&uuml; aydınlatmak ve ailelerdeki mevcut ger&ccedil;eklerin durumuna uygun olarak karı kocanın maslahatını belirlemek fıkıh adamlarına d&uuml;şer.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">*</a> Vacib-i Kifai: insanlardan bir kısmının yerine getirmesi h&acirc;linde, diğerlerinin &uuml;zerinden kalkan vaciplerdir.</p>\n	</div>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> Reşit Rıza, Hukuk-un Nisa fi-l İsl&acirc;m, s. 37, Haşiye: Muhammed Nasır-ul Elbani, el- Mekteb-ul İsl&acirc;mi, Beyrut, 1984.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> Şeyh Muhammed Rıza Hekimi, A&rsquo;yan-un Nisa, mukaddime, muesseset-ul vefa, Beyrut, 1983.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> Dr. Mustafa Sebai, el- Meretu beyn-el fıkhı ve-l kanun, s. 153, muesseset-ur risale, Şam, 1962.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> Aynı eser, s. 171.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> Ahmed Ferec, el- Muameretu ala-l mer&rsquo;et-il muselleme (Tarih ve Vesaik), mukaddime, Dar-ul Vefa, Mısır, 1986.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> Ebu-l A&rsquo;la el- Mevdudi, el- Hicab, s. 152, 167, 172, Dar-ul Fikr-i Arabi, Kuveyt.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> Bu fıkıh &acirc;limilerden biri Reşit Rıza&rsquo;dır; ki ş&ouml;yle diyor: &ldquo;Cahil ve inat&ccedil;ıdan başkası, fıtrat d&uuml;zeninde, neden erkeği kadından &uuml;st&uuml;n yarattı diye Allah&rsquo;a karşı gelmez. Erkeğin savunma g&uuml;c&uuml; ve aklı daha fazladır.&rdquo; Mevdudi, kadını bazı h&acirc;llerde g&uuml;&ccedil;s&uuml;z bir varlık olarak g&ouml;r&uuml;yor; mesela hayızlı iken deli olduğunu; en ufak tahrikle &ouml;l&ccedil;&uuml;s&uuml;z işlere kalkıştığını, hamilelik d&ouml;neminde asabi, mustarip, fikri dağınık ve perişan h&acirc;lli olduğunu, doğumdan sonra da hastalıklara du&ccedil;ar olduğunu ve bu şekilde yaşadığını iddia ediyor!</p>\n\n		<p>\n			Biz, Mevdudi&rsquo;nin s&ouml;zlerinin tamamen yanlış olduğunu s&ouml;ylemiyoruz, ama abartılı olduğuna, aklın bu fikirleri kabul etmeyeceğine ve s&ouml;z&uuml;n&uuml;n teyidi i&ccedil;in Avrupalı doktorların g&ouml;r&uuml;şlerine yer vermesinin fayda etmeyeceğine inanıyoruz. &Uuml;stelik kendisi bu g&ouml;r&uuml;ş&uuml; mutlak ve temel bir esas olarak genelleştirmektedir ki, bu yanlıştır; ve daha k&ouml;t&uuml; sapmalara neden olabilir.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> Alauddin Ebu Bekr-el Kas&acirc;ni, Bedaiu-s Senai&rsquo; fi tertib-iş şerayi&rsquo;, c. 5, s. 2197, Matbaat-ul İmam, Kahire.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> Muhammed İbn-i Ahmed <span dir=\"RTL\">السرخسى</span>, el- Mebsut fi-l fıkh, c. 5, s. 185, Matbaat-us Saade, kahire.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> Birbirlerine karşı kabile savaşları hari&ccedil;, ger&ccedil;i bu durumda da erkekleri savaşa teşvik etmede &ouml;nemli rol oynuyorlardı. Hamasi şiirler okuyarak, erkekleri, yenilmeleri h&acirc;linde kınanacakları ger&ccedil;eğiyle korkutuyorlardı.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a> Dr. Leyla Sabbağ, el- Mer&rsquo;et-u fi-t Tarih-il Arabi, s. 121, Milli k&uuml;lt&uuml;r ve irşat bakanlığı yayını, Şam 1975.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> Aynı eser, s. 122-123.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a> Hekimi, &ldquo;A&rsquo;yan-un Nisa&rdquo; kitabının 537. sayfasında hem ravi hem de ticaretle uğraşan &ldquo;&Uuml;mm-&uuml; Ben-i Enmar&rdquo; (yada Ben-in Nemar) adında bir kadından ş&ouml;yle nakleder: Resulullah&rsquo;ın huzuruna varıp ş&ouml;yle dedim: ben alım-satımla uğraşıyorum... kendisi alım-satım konusunda bir takım sorular sordu ve Resulullah da kendisini bilgilendirdi.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a> Zahir-ul Kasımi, Nizam-ul H&uuml;km fi-ş Şerieti ve-t Tarih-il İsl&acirc;mi (es- Sultet-ul Kazaiyye), s. 250, Dar-un Nefais, Beyrut 1978.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a> Ebu-l Hasan-ul Maverdi, el- Ahk&acirc;m-us Sultaniyye, s. 245, Matbaat-u Mustafa-el Babi el- Halebi, Kahire 1966.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a> A&rsquo;yan-un Nisa, s. 218 ve 581.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a> Nizam-ul H&uuml;km..., s. 591.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a> Corci Zeydan, Tarih-ut Temeddun-il İsl&acirc;mi, c. 4, s. 88, Matbaat-ul Hilal, Kahire 1902.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a> Bu durumu Irak&rsquo;ta, fethedildikten sonra a&ccedil;ık&ccedil;a g&ouml;rmekteyiz; ama sosyal ilişkilerin yaygın olduğu gelişmiş toplumlar, kadına, toplumla ilişki kurmak konusunda daha fazla &ouml;zg&uuml;rl&uuml;k tanıyorlardı; mesela edebi toplantılar &ouml;rnek verilebilir; ki &ldquo;Aişe Bint-i Talha&rdquo;nın edebi toplantıları dillere destandır.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a> Muhammed bin Ali eş- Şevkani, el- Fevaid-ul mecmueti fi-l ahadis-il mevzue, s. 136, Matbaat-us Senet-il Muhammediyye, Kahire 1960.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a> Kur&rsquo;an karilerinden bazısı &ldquo;Karne&rdquo; (evlerinizde oturun) şeklinde okumuş ve evde oturma manasında yorumlamışlardır; ama bazıları da &ldquo;Kırne&rdquo; şeklinde okumuş ve evde vakarlı bir şekilde yaşamak manasında yorumlamışlardır. İlk okuma şekli kastedilip de kadınların evde oturarak rezil olmaları da m&uuml;mk&uuml;nd&uuml;r. Y&acirc;ni kadının niyeti k&ouml;t&uuml;yse, evde de her t&uuml;rl&uuml; rezillik yapabilir.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a> Muhammed Cevad Muğniye, el- Fıkhu ala-l Mezahib-il Hamse, c. 4, s. 265, bab-ul icare, Dar-ul ilm lil melayin, Beyrut 1965.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> El- Ahk&acirc;m-us Sultanyye, s. 65.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a> Aynı kaynak.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a> Fıkh-us Sene, c. 2, s. 178, Dar-ul Fikr, Beyrut 1981.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a> El- Ahk&acirc;m-us Sultaniyye, s. 247.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a> İbn-il Kayyim-el Cevziyye, Alam-ul Mevkiin an Rabb-il Alemin, Tahkik Abdurrahman-el Vekil, c. 3, s. 5, 64, 100, Kahire 1969.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a> El- Meretu beyn-el fıkhı ve-l kanun, s. 171.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a> El- Hicab, s. 158.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a> Bu diretmelerin etkisi, son kanun d&uuml;zenlemelerinde g&ouml;r&uuml;lmektedir, mesela Iraklı bir kanun koyucu ş&ouml;yle bir taslak hazırlıyor: eğer koca, eşinden haddinden fazla itaat beklentisinde olur ve bu sebeple eşine baskı yapıp eziyet ederse, kadın kocasına itaat etmeyebilir.</p>\n\n		<p>\n			S&ouml;z&uuml; edilen kanun koyucu, kocanın aşırı beklentisi ve yaptığı haksızlığa &ouml;rnek olarak şunları s&ouml;yl&uuml;yor: kocanın temin ettiği ev, kadının iş yerine &ccedil;ok uzak olur, kadının ev ve dışarıdaki işlerini yapmasına engel olursa... (1959 kişilik h&acirc;lleri kanununun 25. maddesinin 2. fıkrası, 4. oturum 1980)</p>\n\n		<p>\n			Iraklı kanun koyucu tarafından kadının &ccedil;alışma hakkının kabul edilmesi &ouml;v&uuml;lmeğe değer, &ccedil;&uuml;nk&uuml; g&uuml;n&uuml;m&uuml;z toplumunun ger&ccedil;eklerini anladığını g&ouml;steriyor; ama, kadının &ccedil;alışma hakkını savunmak adına, fazla aşırıya gitmemek gerekir. A&ccedil;ıkladığımız kanun, kadına, kocasını baskı altına alıp, onu zarar ve ziyana sokma imkanı veriyor; &ccedil;&uuml;nk&uuml; hepimiz, g&uuml;n&uuml;m&uuml;z toplumlarının yakasından d&uuml;şmeyen mesken sorununa aşinayız. Bu durumda, erkek, kadının &ccedil;alıştığı b&ouml;lgede ev bulmak zorundadır; b&ouml;yle yapmazsa kadına eziyet etmiş olur diyebilir miyiz?!</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a> Bu durumla karşı-karşıya olan sadece bizim toplumlar değil, batı toplumlarında yaşayan kadınlar da aynı dertten muzdariptirler.</p>\n	</div>\n</div>','Kur’an Ve Sünnet Açısından Kadınların Çalışması Ve Bu Konuda Geçmiş Ve Şimdiki Fıkıh Âlimlerinin Görüşleri','','publish','closed','open','','kuran-ve-sunnet-acisindan-kadinlarin-calismasi-ve-bu-konuda-gecmis-ve-simdiki-fikih-alimlerinin-gorusleri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3169',0,'post','',0),(3170,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p align=\"right\">\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	Muhammed Taki REHBER</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde İslami uyanışın hızla gelişmesiyle k&uuml;lt&uuml;rel ve sosyal konuların İslami a&ccedil;ıdan dikkatle incelenmsi &ouml;nemli bir gereksinim haline gelmiştir. Bu konular arasında kadınlarla ilgili meseleler; onların sosyal alanlarda bulunmaları ve şer&#39;i, ilahi &ouml;l&ccedil;&uuml;ler i&ccedil;erisinde faaliyetlerinin niteliği &ouml;zel bir &ouml;nem taşımaktadır. H&uuml;ccet-&uuml;l İslam Muhammed T&acirc;ki Rehber&#39;in &quot;Hicap ve H&uuml;rriyet&quot; adlı eserinden &ouml;zetle yayınladığımız bu makale İslam ve Ehl-i Beyt mektebinin konuyla ilgili soru ve sorunların &ccedil;&ouml;z&uuml;mlerine a&ccedil;ıklık getirmektedir.</p>\n\n<p>\n	Ge&ccedil;en sayıda Kur&#39;an&#39;da hicab; ilgili rivayetlerle fıkh&icirc; y&ouml;nleri konu edinip incelendi. Geneli Nur ve Ahzab surelerinde bulunan ayetler &uuml;zerinde duruldu. Nur suresinin ilk ayeti dikkate alınıp, bakma ve sınırları, bu konuda erkek ve kadınların vazifeleri, avretin &ouml;rt&uuml;nmesi ve iffet, gizli zineti (s&uuml;s&uuml;) a&ccedil;mamak, kendiliğinden g&ouml;r&uuml;nen zinetin h&uuml;km&uuml;, yaşlılar ve şehevi duyguları olmayan &ccedil;ocukların h&uuml;k&uuml;mleri, kadının g&ouml;sterişte bulunup dikkatleri &uuml;zerine &ccedil;ekmesi ve daha sonra Ahzab Suresi&#39;nin Peygamber&#39;in (s.a.a) zevcelerine hitaben nazil olan 59. ayeti konu edinip incelendi.</p>\n\n<p>\n	Daha sonra cilbabın (&ccedil;arşafın) mefhumu, hicabın felsefesi incelenip devamında Resulu Ekrem&#39;in (s.a.a) zevcelerinin ağır sorumluluğu ve ayetteki h&uuml;km&uuml;n yalnızca onlara mahsus olmadığı, kadının yumuşak dille ve işveyle konuşması, yabancı erkeğle tokalaşması, şakalaşması konularına değinildi. Bu sayıda ise ayetlerin devamı ele alınmaktadır.</p>\n\n<h3>\n	Kadının G&uuml;ven Yurdu Evidir</h3>\n\n<p>\n	Daha sonra Peygamber&#39;ın (s.a.a) hanımlarına evlerinde oturmaları ve ilk cahiliye kadınları gibi evlerinden &ccedil;ıkıp g&ouml;sterişte bulunmamaları uyarısında bulunuyor. Yabancı erkekler ile d&uuml;ş&uuml;p kalkmak ve konuşmaktan &ccedil;ekinip sakınma olan bu h&uuml;km&uuml;n ahlaki boyutu, Peygamber&#39;ın (s.a.a) hanımlarına has olmayıp, bilakis t&uuml;m kadınları kapsamına almaktadır. Bir &ccedil;ok rivayette de ge&ccedil;tiği gibi kadın i&ccedil;in en iyi yaşayış &ccedil;evresi evidir. Hatta gen&ccedil; kadınların namazlarını evde kılmalarının sevabının camiye gidip namazı orada eda etmelerinden daha fazla olduğu belirtilmiştir; tabi ki bu kadının sosyal faaliyetlerden mahrum bırakılması demek değildir. &Ccedil;&uuml;nk&uuml; gerektiğinde ve kadının toplumdaki varlığınının zorunlu olduğu hissedildiğinde, doğal olarak kadın sosyal sorumlulukların y&uuml;k&uuml;n&uuml; de omuzlayacaktır. İslam tarihi bu ger&ccedil;eği g&ouml;stermektedir; M&uuml;sl&uuml;man kadınlar, Sadr-ı İslam&#39;dan g&uuml;n&uuml;m&uuml;ze kadar sosyal alanlarda değerli ve etkili roller ifa ederek g&ouml;verlerini yerine getirmişlerdir. Hatta savaş meydanlarında, bazı savunma ve ilk yardım işlerini hanımlar yapıyorlardı. Şimdi &ouml;zetle bir ka&ccedil; &ouml;rneği sizlere hatırlatacağız.</p>\n\n<h3>\n	1- Abdulmutallib Kızı Safiye</h3>\n\n<p>\n	İbn-i Hişam Sire&#39;sinde ş&ouml;yle yazıyor: &quot;Peygamber d&uuml;şmanla &ccedil;arpışmaya &ccedil;ıktığı her defasında hanımlarından bazılarını beraberinde g&ouml;t&uuml;r&uuml;yordu. Hendek savaşında ise ailesini ve eşlerini Medine&#39;nin muhkem kalelerinden biri olan &quot;Hisan bin Sabit&quot; kalesine bıraktı, yahudi birisi casusluk yapmak i&ccedil;in, kalenin etrafında devriye geziyordu! Safiye Hisan&#39;a: &quot;Bu yahudinin kalenin etrafında devriye gezdiğini g&ouml;r&uuml;yor musun! Peygamber ve ashabının bulunmadığı bu anlarda bize saldırmaları i&ccedil;in, bu adamın diğer yahudilere haber vermesinden korkuyorum, git onu &ouml;ld&uuml;r!&quot; dediğinde Hisan: &quot;Ey Abdulmutalib&#39;in kızı, Allah seni affetsin (Allah sana hayır versin) Allah&#39;a yemin ederim ki ben bu işi yapacak g&uuml;c&uuml; kendimde g&ouml;rm&uuml;yorum dedi. Safiye, Hisan&#39;ın bu s&ouml;z&uuml;n&uuml; işitince yerinden kalkıp, bir direk (sopa) alarak kaleden indi ve o yahudiyi &ouml;ld&uuml;rd&uuml;kten sonra kaleye geri d&ouml;n&uuml;p Hisan&#39;a olup biteni anlattı. O adamın &ouml;l&uuml;m haberi yahudilere ulaşır ulaşmaz birbirlerine bakıp Peygamber&#39;in (s.a.a) kendi ailesini yanlız bırakmıyacağını s&ouml;yl&uuml;yerek dağıldılar.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<h3>\n	2- Ummu Varaka</h3>\n\n<p>\n	Abdullah bin Haris-i Ensari&#39;nin kızı Ummu Varaka, Peygamber&#39;in ziyaretine gittiği faziletli kadınlardan biriydi. Onun şehid olduğu s&ouml;ylenmektedir. Bedir savaşında Peygamber efendimize (s.a.a) izin verirseniz yaralıları tedavi etmek i&ccedil;in savaşa katılayım, inşaallah Allah bana da şehadet nasib eder! diye arzetmesi &uuml;zerine Peygamber ş&ouml;yle buyurdu: <strong><em>&quot;Allah sana şehadeti nasib eder. Evde kal, sen şehidesin!&quot; </em></strong>O, Kur&#39;an&#39;ı topluyordu. Peygamber ona: <strong><em>&quot;Kendi aile efradın i&ccedil;in namazda imamlık yap!&quot; </em></strong>buyurdular. Ummu Varaka şehid oluncaya kadar evde imamlık yapıyordu.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h3>\n	3- Ummu Remise</h3>\n\n<p>\n	&Ouml;mer ibn-i Hişam ibn-i Abdulmutalib&#39;in kızıdır. B&uuml;y&uuml;k bir m&uuml;cahide ve zeki bir kadın idi, İslam dinini se&ccedil;ip Resulullah&#39;a biat etti. Hayber&#39;in fethinde Resulullah&#39;ın (s.a.a) yanında bulundu.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h3>\n	4- Ummu Hakim Makhzumiyeh</h3>\n\n<p>\n	Yermuk vakıasında bulunan değerli bir m&uuml;cahide idi; korkusuz ve kahramanca savaşmıştır. &quot;Mercus Suğer&quot; vakıasında &ccedil;adırın direğini alıp Rumlar&#39;dan yedisini &ouml;ld&uuml;rd&uuml;.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<h3>\n	5- Berke (Ummu Emin)</h3>\n\n<p>\n	Sa&#39;lebe&#39;nin kızı Berke hicret eden ilk kadınlardan idi. İki defa Habeşistan ve Medine&#39;ye hicret etmiştir. Bu b&uuml;y&uuml;k kadın Huneyn, Uhud ve Hayber savaşlarına katılarak İslam askerlerine su verirdi.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h3>\n	6- Cahş Kızı Hemne</h3>\n\n<p>\n	Peygamberle birlikte cihad eden muhacir kadınlardan idi. Uhud savaşına katılarak İslam askerlerine su verirdi.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h3>\n	7- Ummu Habib</h3>\n\n<p>\n	Peygamber d&ouml;neminin m&uuml;cahide kadınlarından idi, &quot;Yermuk&quot; savaşına katıldı ve kahramanca savaşıp, İslam askerlerini savaşa teşvik ederdi. Rumlar saldırıya ge&ccedil;tiklerinde Amr b. As ve beraberinde bulunanlar dağıldılar d&uuml;şman ilerleyince, kadınlardan bir grup ellerinde demir direkler ile tepelerden inerek d&uuml;şman askerlerine saldırdılar. Bu arada Ummu Habib ş&ouml;yle feryad ediyordu: Kendi namusuna sırt &ccedil;eviren ve eşini bırakan erkeğe yazıklar olsun...! O b&ouml;ylece m&uuml;sl&uuml;manları geri &ccedil;evirdi ve Amr ibn-i As&#39;la komutasında bulunanlar kendi karargahlarına geri d&ouml;nd&uuml;ler.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h3>\n	8- Leyla Gıfariye</h3>\n\n<p>\n	M&uuml;cahid ve m&uuml;cadeleci bir kadın idi, Peygamber&#39;le (s.a.a) birlikte savaşa katılarak yardımda bulunuyordu. Ali (a.s) Cemel fitnesini &ccedil;ıkaranlarla savaşmak i&ccedil;in Basra&#39;ya gittiğinde, onunla birlikte idi. Leyla o savaşta Aişe&#39;nin yanına gelerek; &quot;Acaba sen Allah Resul&uuml;&#39;nden Ali&#39;nin (a.s) fazileti hakkında bir şey işitmedin mi?&quot; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine Aişe ş&ouml;yle dedi: &quot;Bir g&uuml;n Ali &uuml;zerinde eski bir elbise olduğu bir halde Peygamber&#39;in yanına geldi. Ben de onun yanındaydım. Ali aramıza oturdu, ben bundan daha geniş yer yok muydu?&quot; dediğimde, Peygamber ş&ouml;yle buyurdu: &quot;Ey Aişe! Kardeşimi yanıma bırak; o m&uuml;sl&uuml;man olan ilk kimsedir, benimle birlikte olacak son kimsedir, kıyamet g&uuml;n&uuml;nde de herkesten &ouml;nce benimle g&ouml;r&uuml;şecek olan odur.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h3>\n	9- Harıs Bin Abdulmutallib Kızı Ervi</h3>\n\n<p>\n	O fazilet ve edeb ehli, belağet ve fesahet sahibi, konuşkan ve İslam yolunda &ccedil;aba g&ouml;steren kadınlardan biriydi. Onunla Muaviye arasında ge&ccedil;en meşhur konuşma &ouml;zetle ş&ouml;yledir: Hac mevsiminde Muaviye&#39;nin yanına gitti, Mervan ve A&#39;mr b. As&#39;ın da yanında bulunduğu halde Muaviye&#39;yi kınayarak kendisiyle ailesinin, Peygamber&#39;in İslam&#39;a yaptığı &ccedil;ağrıyı engellemeleri ve bozgunculuklarından s&ouml;zetti. Amr ibn-i As ve Mervan onun s&ouml;z&uuml;n&uuml; kesmek istedikklerinde keskin diliyle onların aşağılık ge&ccedil;mişlerini hatırlatarak onları yerlerine oturttu. Nihayet Muaviye&#39;yi razı edip g&ouml;nl&uuml;n&uuml; almak i&ccedil;in ona herhangi bir ihtiyacı varsa istemesini teklif etti. O altı bin dinar istedi. Muaviye bu meblağla ne yapacaksın? deyince Abdulmutallibin &ccedil;ocuklarının ihtiyacını temin edeceğim, erkek ve kız &ccedil;ocuklarını evlendirip Medine ve Allah&#39;ın evini ziyaret edeceğim dedi. Muaviye senin isteğini yerine getireceğim dedi. B&ouml;ylelikle onu Ali ve onun sevgisinden koparmayı &uuml;mid ediyordu; bu arada ş&ouml;yle dedi: &quot;Eğer Ali olsaydı bu meblağı vermiyecekti.&quot;</p>\n\n<p>\n	Ervi &quot;evet, doğru s&ouml;yl&uuml;yorsun! Ali emaneti eda ediyordu ve Allah&#39;ın emrine bağlıydı. Sen ise emaneti zayi ediyor, Allah&#39;ın emrini &ccedil;iğniyorsun ve Kur&#39;an&#39;da sahiplerini belirlediği Allah&#39;ın malını ona ehli olmayanlara veriyorsun. Ali (a.s) seninle savaştı ve kendi hakkımızı almayı bize bıraktı; sen ise kendi malından bize bir şey verdiğini d&uuml;ş&uuml;nme! Biz kendi hakkımızı senden istemişiz ve ondan fazla bir şey de istemiyoruz&quot; daha sonra &ouml;fkeli bir şekilde Muaviye&#39;ye hitaben: &quot;Allah senin ağzını eğsin, kara g&uuml;nlere d&uuml;ş&uuml;rs&uuml;n. Sen Ali&#39;yi b&ouml;yle mi yad ediyorsun!&quot; diyerek y&uuml;ksek sesle ağlamaya başladı. Bu arada bir ka&ccedil; beyt şiir okudu bazı beyitleri ş&ouml;yle:</p>\n\n<p>\n	&quot;Ey g&ouml;zler bize yardım edip Emir-ul m&uuml;minin mateminde yaş d&ouml;k&uuml;n</p>\n\n<p>\n	Allah&#39;a yemin ederim ki Aliyi ve namaz kılanlar arasında onun g&ouml;rkemli namazını unutmayacağım.</p>\n\n<p>\n	H&uuml;seyn&#39;in babasının y&uuml;z&uuml;n&uuml; g&ouml;rd&uuml;ğ&uuml;nde, g&ouml;zleri kamaştıran dolunayı g&ouml;rm&uuml;ş olursun.&quot;</p>\n\n<p>\n	Muaviye bunları işitince, ihtiyacın ne ise s&ouml;yle dedi. Ervi sana ihtiyacım yoktur deyip dışarı &ccedil;ıktı. Ervi &ccedil;ıktıktan sonra bu s&ouml;zleri işiten Muaviye, yanında hazır bulunanlara &quot;sizden hanginiz onunla konuşursa hepinize bir t&uuml;rl&uuml; cevap verir! Evet, Beni Haşim kadınları diğer erkeklerden daha konuşkandırlar.&quot; dedi.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h3>\n	10- Ubeydet b. Haris&#39;in Eşi Huzeyme Kızı Zeyneb</h3>\n\n<p>\n	Bu m&uuml;sl&uuml;man ve m&uuml;cahide kadın, Bedir savaşına katıldı. Eşi savaşta şehid olmasına rağmen kendisi yaralıları tedavi etmeyi s&uuml;rd&uuml;rd&uuml;...! Ve altmış yaşlarında Peygamber&#39;le evlendi.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bunlar m&uuml;sl&uuml;man kadının, toplum, savaş, siyasi ve askeri m&uuml;cadele alanlarındaki varlığının birer &ouml;rnekleridir! İslam&#39;ın ilk yılları kadınların konuşma, belağat, k&uuml;lt&uuml;r, yapıcılık ve kahramanlığının birer g&ouml;stergesidir. Hi&ccedil; kuşkusuz bu t&uuml;rden &ouml;rnekler İslam tarihinde olduk&ccedil;a &ccedil;oktur ve biz şimdilik bunları nakletmek niyetinde değiliz. Daha geniş bilgi i&ccedil;in tarih kitapları ve İslam kadınlarının hayatlarına baş vurmak gerek. Yukardaki &ouml;rnekler kadınların, evlerini g&uuml;venlik ve faaliyet alanı edinmelerinin anlamının kadının, mukaddes savunma ve benzeri meşru toplumsal faaliyetlerden alıkonması anlamına gelmediğini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Tabii ki, şu noktayı da g&ouml;z ardı etmemek gerek: M&uuml;sl&uuml;man kadının, s&ouml;z&uuml;n&uuml; ettiğimiz alanlarda toplumsal faaliyetlerde bulunması, onun ikinci derecede vazifesidir. İhtiya&ccedil; ve gereksinim olduğu her zaman, kadınlar toplumsal faaliyetlere katılımda bulunup toplumsal alanda var olmaya &ccedil;ağrılırlar. Kadının ilk sorumluluğu ise ailevi sorumluluklarıdır; ev işlerine bakmak, &ccedil;ocuk terbiyesi ve s&ouml;z&uuml;n kısası evin dışıyla değil i&ccedil;iyle ilgili hemen hemen t&uuml;m konular kadının sorumluluk alanına girmektedir. Sosyal faaliyetlerin kadının ilk vazifesini etkilememesi ve aile i&ccedil;erisindeki işlerde aksaklıklara yol a&ccedil;maması gerek. &Ccedil;&uuml;nk&uuml; eğer toplumun temelini oluşturan aile sarsılırsa toplum &ccedil;&ouml;k&uuml;ş ve izmihlale doğru gider. Bunun i&ccedil;in m&uuml;sl&uuml;man kadınlara yapılan sayısızca tavsiyelerde, ev i&ccedil;erisindeki sorumluluğa daha bir &ouml;ncelik verildiğini ve kadının evine ve kocasına gereğince bakmasının Allah yolunda cihad mesabesinde nitelenmiş olduğunu g&ouml;r&uuml;yoruz. Konuya &ouml;rnek olarak aşağıdaki n&uuml;munelere değiniyoruz:</p>\n\n<h3>\n	Ummu Re&#39;ıe Keşriye</h3>\n\n<p>\n	İslam&#39;ın ilk yıllarının beliğ konuşan kadınlarından biriydi. İslam Peygamber&#39;inden kendisine bir tavsiyede bulunmasını isteyip ş&ouml;yle dedi: Selam olsun sana ey Allah&#39;ın Resul&uuml;, ben perde arkasında oturan, kocası, &ccedil;ocuğu ve evi olan bir kadınım. Ailemizin b&uuml;y&uuml;k İslam ordusunda hi&ccedil; bir hizmeti olmamıştır, bizleri Allah&#39;a yaklaştıracak bir şey &ouml;ğret.</p>\n\n<p>\n	Peygamber (s.a.a) ş&ouml;yle buyurdu: <strong><em>&quot;Gece yarılarında ve g&uuml;nd&uuml;z saatlerinde Allah&#39;ı zikredin (hatırlayın), g&ouml;zlerinizi sakındırın ve al&ccedil;ak sesle konuşun&quot;</em></strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	İmam Sadık&#39;dan (a.s) nakledildiğine g&ouml;re, Ali ve Zehra aleyhima selam, Peygamber&#39;den (s.a.a) kendilerine g&ouml;rev taksimatında bulunmalarını istediler. Peygamber ise evin i&ccedil; işlerini Fatımaya ve evin dışındaki işleri de Ali&#39;ye (a.s) bıraktı. Daha sonra Fatıma ş&ouml;yle dedi:</p>\n\n<p>\n	<strong><em>&quot;Peygamber&#39;in erkeklerin sorumluluklarını benim omuzuma bırakmamasından dolayı ne kadar hoşnut kaldığımı Allah&#39;tan başka kimse bilmez.&quot;</em></strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Peygamber (s.a.a) ashabından; &quot;Kadın hangi durumunda Allah&#39;a daha yakındır?&quot; diye sordu. Onlardan hi&ccedil; kimse bir cevap veremeyince. Fatıma (a.s) Peygaber&#39;in s&ouml;z&uuml;n&uuml; işitip ş&ouml;yle dedi:</p>\n\n<p>\n	<strong><em>&quot;Kadının Allah&#39;a en yakın hali evinin i&ccedil;inde bulunduğu zamanlardır.&quot; </em></strong>Bunun &uuml;zerine Peygamber (s.a.a) <strong><em>&quot;Fatıma benim v&uuml;cudumun bir par&ccedil;asıdır&quot;</em></strong> buyurdular.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Evet, kadının ilk sorumluluk alanı evidir. Bu erkeğin &uuml;stesinden gelemiyeceği bir sorumluluktur. Kadın da erkeğin sosyal sorumluluklarına g&uuml;&ccedil; yetiremez. Daha &ouml;nce de işaret edildiği gibi toplumsal zaruretlerle munasib bir ortamda, kadın &ccedil;alışma, tebliğ, cihad, savunma, sağlık, k&uuml;lt&uuml;r, eğitim ve &ouml;ğretim alanlarında bir &ccedil;ok sorumluluk &uuml;stlenebilir. Peygamber efendimizin değerli kızı da, İslamın ilk g&uuml;nlerinde, babası Resulullah&#39;ın yanında ve Hazret-i Ali ile ortak aile yaşamında olduk&ccedil;a değerli ve se&ccedil;kin rol&uuml;n&uuml; pratikte ifa etmiştir. Resulullah&#39;ın vefatından sonra, hilafet macerası ve Ali&#39;nin (a.s) mazlumiyeti gibi en &ccedil;etin buhranlarda irad ettiği hitabeler ve yaptığı savunmalar, onun siyas&icirc;, İslam&icirc; ve ictima&icirc; sorumluluklarındaki aktif varlığının se&ccedil;kin hatları sayılmaktadır ki şimdilik bizim bu konuyu a&ccedil;ıklama fırsatımız yoktur.</p>\n\n<p>\n	İslam tarihinin daha sonraki aşamalarında da Fatıma&#39;nın kızları ve İslam ocağında terbiye g&ouml;rm&uuml;ş olanlar eşleriyle ilgilenip &ccedil;ocuklarını yetiştirip ev işlerine bakmanın yanısıra, kardeşlerinin yanında, toplumda, siyasette ve savaşta hazır bulunup misyonlarını ulşatırarak kendi &ouml;nemli rollerini ifa etmişlerdir. Bunun bir n&uuml;munesi de Kerbela vakıasıdır İmam H&uuml;seyin&#39;in (a.s) dostlarının şehadeti ile bacıları, kızları ve eşlerinin onların şehadetlerinden sonraki inkılap ve şehadet sahnelerindeki rolleri, Kerbela hadisesinden sonraki gelişmeler bu iddia i&ccedil;in iyi bir kanıttır.</p>\n\n<p>\n	Bu makalenin sonunda, merhum &uuml;stad Mutahhari&#39;nin değerli Hicab kitabında değindiği bir noktayı hatırlatmamız yerinde olacaktır: &quot;B&uuml;y&uuml;k bir ihtimalle, Peygamber&#39;in kadınlarının evde kalmakla muvazzaf kılınmalarının siyasi y&ouml;n&uuml; de olabilir ş&ouml;yle ki; Peygamber s.a.a) hanımlarının, Peygamber&#39;in sayesinde elde etmiş oldukları şahsiyet ve itibarı suistimal etmeleri veya başkalarının onların şahsiyeti sayesinde, İslam&#39;ın siyasi ve sosyal sahnesinde bazı hareketlerde bulunup, İslam ve m&uuml;sl&uuml;manların maslahatlarını suistimallere maruz bırakması m&uuml;mk&uuml;nd&uuml;. Bir grup maceracının, Peygamber&#39;in bazı hanımlarının sayesinde başlattıkları Cemel vakıası gibi hareket ve komplolarda g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi. Bu hareket ve tahriklerin &ouml;nlenmesi i&ccedil;in Peygamber hanımlarına evde kalmaları tavsiye olunmuştur.&quot;</p>\n\n<h3>\n	G&ouml;steriş Yasağı</h3>\n\n<p>\n	Ahzab Suresi&#39;nin 33. ayetiyle ilgili son tavsiye ise, m&uuml;sl&uuml;man kadınların g&ouml;sterişte bulunmaktan alı konulmalarıyla ilgilidir. <strong><em>&quot;İslam &ouml;ncesi cahiliye d&ouml;nemindeki gibi g&ouml;sterişte bulunmayın.&quot;</em></strong></p>\n\n<p>\n	Kadının kendisine mahsus &ouml;zel yaratılışı, zahiri g&uuml;zelliği ve zerafetinin, batını duygu sevgi ve şefkatle i&ccedil; i&ccedil;e olması, &ccedil;abuktahrik olmaya m&uuml;sait olması ve başkaları tarafından onda tahrik ve heyecanın oluşturulması doğal bir şeydir. Eğer kadın, s&ouml;z&uuml;n&uuml; ettiğimiz &ouml;zelliklere s&uuml;slenme, dikkati &ccedil;eken elbiseler, heyecanlı, işveli ve cilveli hareketler ile tatlı dili&#39;de eklerse bir de buna ahlak bozukluğu iman zaafı, imansızlık ve ilişkilerde hicapsızlığı ilave etseler, ne gibi fitneler ve bozucu etkiler ortaya &ccedil;ıkacağı apa&ccedil;ıktır. Bu durum aynen bir barut fı&ccedil;ısının ateş kıvılcımlarının yanına bırakılması gibidir.</p>\n\n<p>\n	Dolayısıyla beklenmedik hadiselerin vuku bulmasını &ouml;nlemek i&ccedil;in kadınlar &ouml;rt&uuml;nmeye ve tahrik edici hareketlerde bulunmaktan sakınmaya emrolunmuşlardır. Bu g&ouml;steriş ve tahrik &ccedil;eşitli şekillerde olabilir:</p>\n\n<p>\n	Elbisenin &ccedil;eşidi, konuşma, y&uuml;r&uuml;me tarzı, g&uuml;zel koku kullanma, g&uuml;lme, g&uuml;ler y&uuml;zl&uuml;l&uuml;k, &ccedil;ekici tavırlarda bulunma ve benzeri bir &ccedil;ok &ccedil;eşit şekilde ger&ccedil;ekleşebilir.</p>\n\n<p>\n	Bunun i&ccedil;in kadının g&ouml;sterişte bulunması g&ouml;n&uuml;l &ccedil;alma amacıyla yaptığı her hareketi haramdır ve bundan dolayı kadın sorguya &ccedil;ekilir. Şimdi konuyla ilgili bazı rivayetleri nakledelim:</p>\n\n<p>\n	1- &quot;Menahi Hadisinde&quot; İmam Sadık (a.s) ş&ouml;yle buyuruyor: <strong><em>&quot;Peygamber (s.a.a) kadının yabancı bir erkek i&ccedil;in s&uuml;slenmesini nehyetti. Eğer kadın b&ouml;yle yaparsa, Allah&#39;ın onu ateşte yakması hakdır.&quot; </em></strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	2- İmam Sadık (a.s) ş&ouml;yle buyuruyor: <strong><em>&quot;Kendi kocasından başkası i&ccedil;in g&uuml;zel koku kullanan kadının namazı, cenabet gusl&uuml; gibi gus&uuml;l almayıncaya kadar kabul olmaz.&quot;</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ehli S&uuml;nnet kitaplarında da bu i&ccedil;erikte hadisler Peygamber&#39;den nakledilmiştir.</p>\n\n<p>\n	Bir rivayet de ş&ouml;yledir: &quot;Ebu Bekr&#39;in kızı Esma bir g&uuml;n ince bir elbiseyle Peygamber&#39;in yanına geldi. Peygamber itiraz mahiyetinde, ondan y&uuml;z &ccedil;evirdi.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şunuda hatırlatmak gerekir ki, kadında zerafet, &ccedil;ekicilik ve g&uuml;zelliğin olması yaratılışının hatası değildir. Bu cilveler; toplumun birimi olan ailenin oluşum ve bekasında, hassas bir rol ifa etmektedir. Erkekleri kendi eşlerine &ccedil;ekip sapık isteklerle şehevi arzulara kapılmalarını &ouml;nler. Hata, bu insani sermayelerin yanlış yola kanalize edilmesindedir. Bunun sonucu ise sıcak aile yuvasının dağılması, toplumun &ccedil;&ouml;k&uuml;şe s&uuml;r&uuml;klenmesidir.</p>\n\n<p>\n	Evet, İslam&#39;ın kadın ve onun yabancı erkekelerle ilişkilerinin hakkındaki g&ouml;r&uuml;ş&uuml; budur! Şimdi ise bu g&ouml;r&uuml;ş&uuml;, g&uuml;n&uuml;m&uuml;z toplumlarında s&ouml;zde sanat, k&uuml;lt&uuml;r, idari ve ticari sahnelerde olup biten ve kadını erkeklerin tahriki, m&uuml;şteri &ccedil;ekmesi, pazar bulması ve para kazanması i&ccedil;in bir araca &ccedil;evirenlerle karşılaştırmak gerek! Yapıcı ve olumlu bir y&ouml;nde filizlenebilen zevk, sanat ve yetenekler, para şehvet devlerinin ayakları &ouml;n&uuml;nde kurban edilip asıl h&uuml;viyetinden uzaklaştırılıp &ccedil;irkinleştiriliyor ve aşağılık &ccedil;ıkarlar uğruna harcanıyor.</p>\n\n<h3>\n	Eski ve Yeni Cahiliyet</h3>\n\n<p>\n	Ayeti kerime de, İslam &ouml;ncesi cahiliye d&ouml;nemindeki kadınların hal ve hareketlerine değinilmiştir. O g&uuml;nlerde putperestlik akidesi, cahiliyet hurafeleri, cinsi, ailevi ve ictimai bozukluklar, kadının bu &ccedil;evrenin dalgalarında asimile olup, v&uuml;cudunun k&ouml;t&uuml;ye kullanılmasını gerekli kılıyordu. İslam geldiğinde bu cahiliye adetleriyle m&uuml;cadele etti ve Kur&#39;an k&uuml;lt&uuml;r&uuml;, kadın i&ccedil;in en iyi armağanları beraberinde getirdi. Kadının &ouml;l&uuml; şahsiyetini tekrar diriltip yapıcı rol&uuml;ne y&ouml;n verip şahsiyetini ona yeniden kazandırdı. Bazı rivayetlerde ilgin&ccedil; bir nokta zikredilmiştir: <strong><em>&quot;Cahiliyet yalnız İslam&#39;dan &ouml;nceki cahiliyetle sınırlı değildir. İslam&#39;dan sonra da bir cahiliyet olacaktır.&quot;</em></strong></p>\n\n<p>\n	Ali ibn-i İbrahim mezkur ayetin tefsirinde İmam Sadık&#39;tan (a.s) ş&ouml;yle nakletmekte: <strong><em>&quot;İslam&#39;dan &ouml;nceki cahiliyetten başka bir cahiliyet daha olacaktır.&quot;</em></strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	İmam Sadık&#39;ın (a.s) s&ouml;z&uuml;n&uuml;n anlamı şudur: D&uuml;nya bir kez daha geriye d&ouml;necek ve cahiliye adetleri bir kez daha İslam toplumunda tekrarlanacaktır. Şimdilik biz yeni cahiliyetin muhtelif boyutları hakkında konuşmak niyetinde değiliz. Bu konuda <strong><em>&quot;Yirminci Asrın Cahiliyeti&quot;</em></strong> adında m&uuml;stakil eserler yazılmıştır. Bundan ayrı olarak da bir &ccedil;ok makale ve mevzu kaleme alınıp yayınlamıştır. Yeni cahiliyetin yaşandığı Avrupa, Amerika eski doğu blokuna bağlı kominist &uuml;lkeler, &uuml;&ccedil;&uuml;nc&uuml; d&uuml;nya &uuml;lkeleri ve hatta İslam &uuml;lkelerinde kadının durumuna bir g&ouml;z atmakla, ahlaksızlık, boşanma, cinsi sapıklık, gayrı meşru &ccedil;ocuklar, cenin d&uuml;ş&uuml;rme (k&uuml;rtaj), fahişelik, insan ka&ccedil;ırmak ve &ouml;ld&uuml;rme, aile i&ccedil;i ihtilaflar, psikolojik bunalımlar, sosyal &ccedil;irkinlikler ve benzeri y&uuml;zlerce felaket ve karamsarlıkla ilgili rakam ve istatistiklerden, kadının karşı karşıya bulunduğu derin facianın boyutlarını anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h3>\n	Kadının Y&uuml;ce Şahsiyeti</h3>\n\n<p>\n	Bu ayeti kerime daha sonra namaz, zekat ve Allah&#39;a itaat etmeyi tavsiye ediyor ve bunları kadının maddi-manevi temizliği ile şahsiyetini yeniden kazanmasının şifreleri olarak niteliyor. S&ouml;z konusu tavsiyelerle, kadının şahsiyetini maneviyatta araması gerektiğini a&ccedil;ıklıyor.</p>\n\n<p>\n	Kadın b&ouml;yle bir inan&ccedil; ve d&uuml;ş&uuml;nceyi sahiplendiğinde, herhangi bir noksanlık hissine kapılmaz ve kendi değerini de s&uuml;slenme, g&ouml;sterişte bulunma, rengarenk elbiseler giyme ve şehevi duyguları tahrik edici hareketler yapmakta g&ouml;rmez. Zahiri g&ouml;sterişe, şatafata ve &ccedil;eşitliliğe &ouml;nem veren, s&uuml;s ve makyaj eşyası, daha şık ve dikkat &ccedil;ekici ayakkabı ve elbise peşinde olup bir sergiden diğerine veya bir mağazadan başkasına gidip &ouml;mr&uuml;n&uuml;n b&uuml;y&uuml;k bir&nbsp; b&ouml;l&uuml;m&uuml;n&uuml; bu yolda ge&ccedil;iren kadınlar, manevi sermaye ve g&uuml;zelliklerden mahrum olan kadınlardır.&nbsp; Bunlar, noksanlıklarını bu şekilde gideriyorlar ve şahsiyet g&ouml;sterişinde bulunma susamışlığını bu şekilde yatıştırıyorlar. Bunun i&ccedil;in şahsiyet, boş, muhtevasız bir k&uuml;lt&uuml;r ile s&uuml;s eşyası, elbise, makyaj ve s&uuml;slenme &ccedil;eşitliliğinde aldatıcı bir şekilde kendisini g&ouml;stermeye başlar.</p>\n\n<p>\n	Bu ise, insanları maddiyat &ccedil;ukuruna yuvarlayan &ccedil;ağdaş d&uuml;nyanın &ccedil;irkin k&uuml;lt&uuml;r&uuml;d&uuml;r. Bu yaranın ilacı ise kadını ger&ccedil;ek bilin&ccedil;le bilin&ccedil;lendirip manevi g&uuml;zellik ve s&uuml;slerle deruni yeteneklerini filizlendirerek bu aldatıcı zahiri &ccedil;irkinliğin yerine yerleştirmektedir. K&uuml;lt&uuml;rel &ccedil;alışma, İslami eğitim, ilmi yarışmalar gibi sahalarda kadına meydan vermek ve manevi değerler sahnesinde onu y&ouml;nlendirmek, ona asıl fıtratını kazandırabilir. Bunun i&ccedil;in kadının şahsiyet a&ccedil;ısından eğitilmesi, bir toplumun değer yargılı d&uuml;zeninden ayrı olamaz. Eğer İslam&#39;ın sosyal değer &ouml;l&ccedil;&uuml;leri ihya edilir ve kadın ona g&ouml;re eğitilirse, kadının şahsiyet arayışı, sağlıklı bir kanaldan doyurulup giderilmiş olur. Ve b&ouml;ylece aldatıcı yalancı değerler ger&ccedil;ek değerlerin yerini alamazlar.</p>\n\n<p>\n	4- <strong>&quot;... </strong><strong><em>Ve kadınlardan bir şey istediğiniz zaman perde arkasından isteyin; bu, sizin y&uuml;rekleriniz bakımından da, onların y&uuml;rekleri bakımından da daha temizdir.&quot;</em></strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu ayet-i kerime, erkeklerin Peygamber&#39;in evine gittikleri ve onun hanımlarından bir şey istediklerinde, perde veya aralayıcı başka bir şey arkasından istemelerini hatırlatıyor. Bu ayet her ne kadar kadının beden &ouml;rt&uuml;s&uuml;yle ilgili değil ve kadınlar ile erkekler arasındaki hicab veya perde ile ilgiliyse de ancak şu ger&ccedil;eği ispatlamaktadır ki, kadın ve erkeğin iffet, temizlik ve ruhi taharetinin korunması i&ccedil;in, perdenin veya aralayıcı bir şeyin olması temel bir prensip olarak gereklidir ve toplumun ahlak d&uuml;zeninde de etkin ve &ouml;nemli bir rol ifa eder.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; perdeler her ne oranda az olur da ilişkilerse &ccedil;ok olursa, temaslar da bir o kadar yakın olur; kadın ve erkeğin g&ouml;z&uuml; birbirine ilişirse, bu oranda tahrikler, eğilimler, heyecanlar ve vesveselere ortam daha m&uuml;sait olur ve muhtemel bozuklukları da beraberinde getirir.</p>\n\n<p>\n	Bir diğer nokta ise şudur: Ayette, erkekler ve kadınların kalp temizliğine tesett&uuml;r h&uuml;km&uuml;n&uuml;n hedefi olarak değinilmiştir. Bu konunun kendisi bir ka&ccedil; a&ccedil;ıdan incelenmeye ve dikkate değer:</p>\n\n<p>\n	a- Yukarıdaki h&uuml;k&uuml;m; kadın veya erkek i&ccedil;in bir nevi hakaret, sorun oluşturma veya baskı olarak değerlendirilemez.</p>\n\n<p>\n	b- Kalb temizliği, t&uuml;m temizliklerin temelidir. Bunun i&ccedil;in, inan&ccedil; temelleri olmayan ve kalbin derunundan kaynaklanmayan ıslah &ccedil;abaları baskıyla her ne kadar dakik olarak uygulansa dahi, uzun s&uuml;re devam etmez. Bu y&uuml;zden toplumu temizlemek i&ccedil;in, iman ve &uuml;st&uuml;n değerleri &ouml;ğretmek, ahlaki eğitimlere &ouml;nem vermekle takva ve temizliğin ruhlar ve kalblerdeki temelini g&uuml;&ccedil;lendirmek gerek. B&ouml;yle bir durumda fazla bir baskıya ihtiya&ccedil; olmadan kadın ve erkeğin kendisi doğru olanı se&ccedil;erler.</p>\n\n<p>\n	c- Yukarıdaki h&uuml;k&uuml;m, bahsi ge&ccedil;en hikmetten dolayı Peygamber&#39;in (s.a.a) hanımlarına mahsus değildir, kesin olarak diğer m&uuml;sl&uuml;man kadınları da kapsamaktadır. &Ccedil;&uuml;nk&uuml; eğer Peygamberin hanımları, sahip oldukları &ouml;zel şartlar ve toplumsal saygıyla birlikte b&ouml;yle bir tavsiyeye ihtiya&ccedil; duyuyorlarsa, diğer kadınlar bu t&uuml;r tavsiyelere daha fazla ihtiya&ccedil; duyacaklardır.</p>\n\n<p>\n	d) Yukarıdaki ayet tesett&uuml;r&uuml; a&ccedil;ık&ccedil;a bildirmiyorsa da, ondan daha &uuml;st&uuml;n bir şeyi ispatladığı a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; ilişkilerin perde arkasıdan ger&ccedil;ekleşmesini tercih edip buna &ouml;ncelik verdiğinde, kadının &ouml;rt&uuml;nmesinin gerekliliği kesin olarak anlaşılıyor. Bu konu ge&ccedil;miş ayetlerde daha kesin ve a&ccedil;ık bir şekilde izah edilmişti.</p>\n\n<p>\n	Herhalukarda, kesin olarak yukarıdaki ayetten anlaşılan şey; kadın erkek ilişkilerinin sınırlandırılması ve g&ouml;r&uuml;şmeleri anında perdenin veya aralayıcı bir başka şeyin bulunmasıdır. Eğer bunun farz olduğu ispatlanamıyorsa da &ouml;ncelikli olduğu ş&uuml;phe edilmez bir ger&ccedil;ektir.</p>\n\n<p>\n	Rivayetlerde de, bu konunun &ouml;nceliği ve tercihi &ccedil;eşitli yerlerde &ouml;nemle vurgulanmıştır:</p>\n\n<p>\n	1- İmam Sadık (a.s) ş&ouml;yle buyurmaktadır: <strong><em>&quot;Allah&#39;ın Resul&uuml; ağıt okumamaları, y&uuml;z&uuml; tırmalamamaları, ve bir yerde erkeklerle hi&ccedil;kimsenin olmadığı bir yerde yalnız oturmamalarına dair kadınlardan ahit (s&ouml;z) almıştır. Ağıt okumaktan maksat; yabancı erkeklerin seslerini işittiği zamandır ve y&uuml;z&uuml; tırmalamaktan maksat ise bir felaket ve belaya uğrayınca sabırsızlık etmektir; erkeklerle oturmaktan maksad ise kendilerinden başka &uuml;&ccedil;&uuml;nc&uuml; bir kimsenin bulunmadığı bir yerde namahrem birisiyle oturmak veya herhangi bir nedenden dolayı ortamın sapmaya ve ahlaki za&#39;fa m&uuml;sait olduğu bir yerde erkekle oturmaktır. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda şeytanın vesveselerinden uzak kalamazlar veya su&ccedil;lanmaya maruz kalırlar.&quot;</em></strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	2- Resulullah&#39;ın (s.a.a) <strong><em>&quot;Kadın i&ccedil;in iyi olan şey nedir?&quot;</em></strong> sorusuna Hz. Fatıma (s.a) ş&ouml;yel cevap verdi: <strong><em>&quot;Yabancı erkeği g&ouml;rmemesi ve yabancı erkeğin de onu g&ouml;rmemesidir&quot; </em></strong>diye cevap verdi.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) Fatıma&#39;nın (s.a) bu cevabını işitince: <strong><em>&quot;Bu aile bir şeceredendir. Fatıma bendendir&quot;</em></strong> diye buyurdu.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	3- İmam Ali (a.s) Irak halkına hitaben ş&ouml;yle buyurdu: <strong><em>&quot;Ey Irak halkı kadınlarınızın, gidiş gelişlerde erkeklere omuz vurduklarını işittim. Utanmıyormusunuz.&quot; </em></strong>Bir başka rivayette ise, <strong><em>&quot;Gayreti olmayan insanlara lanet olsun&quot;,</em></strong> &uuml;&ccedil;&uuml;nc&uuml; hadiste ise <strong><em>&quot;Kadınlarınızın pazara gidip laubali insanlarla s&uuml;rt&uuml;şmesi utan&ccedil; vericidir&quot; </em></strong>diye buyurmuştur.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bu rivayetlerin i&ccedil;eriği şudur ki; kadın, erkeklerin sıkı bir şekilde bulunduğu bir &ccedil;evreden uzak kaldığı oranda namahrem erkeklerle buluşması ve rahatsız edilmesi, vuku bulmaz. Bu ise hem ailenin ve hemde toplumun hayrı ve yararınadır. &Ccedil;&uuml;nk&uuml; b&ouml;ylece hem bireyler ve hemde toplum daha az ahlaksızlık, fesad ve fitneye bulaşmış olur.</p>\n\n<h3>\n	Kontrols&uuml;z İlişkiler</h3>\n\n<p>\n	Hi&ccedil; kuşkusuz son asırlarda fesad ve ahlaksızlığın yayılması ve muhtelif &uuml;lkelerde erkek ve kadınlara bulaşmasının asıl nedenlerinden biri; okullarda, dairelerde fabrikalarda, sinema, kafetaryalarda, parklarda ve diğer umuma ait yerlerde ve toplu &ccedil;evrelerde kadın ve erkek arasındaki perde kaldırılmıştır. Kadın ve erkeğin ilişki ve temas kurmada serbest oldukları bu t&uuml;r buluşma ve g&ouml;r&uuml;şmelerde kuşkusuz fesad ve ahlaksızlık tohumları serpiliyor, şehvet kıvılcımları sa&ccedil;ıyor ve geniş boyutlar kazanarak şahit olduğumuz sonu&ccedil;ları beraberinde getiriyor.</p>\n\n<p>\n	Ama İslam toplumu fesad, fuhuş ve ahlaksızlıktan pak ve temizdir. Hedefi ise kadın ve erkeği, y&uuml;celik, gelişme ve doğru insanlık yoluna y&ouml;nlendirmektir. İslam, kadın ve erkek fasid ve sapık bir duruma maruz d&uuml;şmemesi i&ccedil;in topluma y&ouml;nelik fesad ve ahlaksızlık yollarını kapatır, ilişkileri sınırlandırır.</p>\n\n<p>\n	Defalarca hatırlattığımız gibi, bu sınırlandırmalar ve tesett&uuml;r, kadını, y&uuml;ksek insani makamlar elde etmek, eğitim &ouml;ğretim, meşru hizmetler, siyasi ve sosyal faaliyetler, hatta mukaddes İslam şeriatinin &ccedil;er&ccedil;evesi dahilinde askeri hizmetlerde bulunmaktan uzak tutmak ve koparmak demek değildir. Bunların n&uuml;munelerine daha &ouml;nce değinmiştik.</p>\n\n<p>\n	<strong><em>&quot;Nikah &uuml;midi kalmamış, kadınlık halinden kesilmiş kadınlar, ziynetlerini g&ouml;stermemek şartıyla dış elbiselerini &ccedil;ıkarırlarsa su&ccedil; yok onlara, fakat giyerlerse bu, daha da hayırlıdır onlara ve Allah, her şeyi duyar.&quot;</em></strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Bu ayeti celile bir ka&ccedil; konuya a&ccedil;ıklık getirmektedir.</p>\n\n<p>\n	a) Erkeklerin temas ve temay&uuml;l alanına girmeyen yaşlı kadınlar i&ccedil;in hicab m&uuml;kellefiyeti yoktur ve onlar, başkalarının (gen&ccedil; kadınların) &ouml;rt&uuml;nmekle m&uuml;kellef oldukları v&uuml;cutlarının bir kısmını &ouml;rtemeyebilirler.</p>\n\n<p>\n	Bu konunun teferruatı fıkıh kitaplarında a&ccedil;ıklanmıştır. Merhum <em>&quot;Cevahir&quot;</em> kitabının yazarının buyurduğu &uuml;zere; bu kısımlar şa&ccedil;ların bir b&ouml;l&uuml;m&uuml; eller ve kollardan ibarettir. Zaten genelde yaşlı kadınlar bu kısımlarını &ouml;rtm&uuml;yorlar. Sekizinci İmam&#39;dan nakledilen bir rivayette sa&ccedil; ve kollardan ruhsat verilmiş kısımlar olarak s&ouml;z edilmiştir.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	b) Bu grup kadınlar da s&uuml;slenip makyaj yaparak namahremlere g&ouml;sterişten sakınmalıdırlar. Bazı kadınlar yaşlılık yıllarında da s&uuml;slenme ve g&ouml;sterişe ilgi duyarlar! Bunun i&ccedil;in onlar da bu işten alıkonulmuşlardır.</p>\n\n<p>\n	c) Yaşlı kadınlara tesett&uuml;r m&uuml;kellefiyetinin olmamasına rağmen, onların da m&uuml;sl&uuml;man bir kadına yaraşır İslam&icirc; bir &ouml;rt&uuml; tercih etmelerine &ouml;ncelik verilmiştir.</p>\n\n<p>\n	d) Ayetin mefhumu, yaşlı kadınlar dışında diğer kadınlara tesett&uuml;r&uuml;n farz ve gerekli olduğuna delalet etmektedir. Daha &ouml;nceki ayetlerde bu konu a&ccedil;ıklanmıştı.</p>\n\n<p>\n	Bilinen şu ki, yukarıdaki ayetten tesett&uuml;r konusunda yaşlı kadınlar i&ccedil;in m&uuml;samaha olarak ispatlanan şey, genel iffet prensipleri ve sosyal kurallara uyma zaruretinin gerekli kıldığı şeyden ayrı bir konudur.</p>\n\n<p>\n	Yani, bu grupta yeralan kadınlar (evlenme umudu olmayan yaşlı kadınlar) her ne kadar temel ve birinci ilke olarak tesett&uuml;r m&uuml;kellefiyetleri yoksa da kadın haysiyetinin korunması i&ccedil;in ikinci planda bir ilke olarak tesett&uuml;re riayet etmeleri gerekir. Bu grup kadınların İslam toplumunda kadının iffeti ve hicabın h&uuml;rmetini &ccedil;iğneyecek bir şekilde kadın haysiyetine yakışmaz bir elbise ile halk arasında ve umuma ait yerlerde g&ouml;r&uuml;nmemesi, g&ouml;sterilen bu m&uuml;samaha ve kolaylıktan suistimal etmemesi gerek. &Ouml;zel ve ailevi &ccedil;evreler ve toplantılarda da bu kadınların yapması gereken şey iffet ve takvaya yakın olan m&uuml;nasip bir giysiyle g&ouml;r&uuml;nmeleridir.</p>\n\n<h3>\n	M&uuml;sl&uuml;man Kadınların Tesett&uuml;rdeki Metod Ve Sireti</h3>\n\n<p>\n	Daha &ouml;nceleri İslam&icirc; tesett&uuml;r&uuml;n, m&uuml;sl&uuml;man kadınlar i&ccedil;in farz olduğuna delalet eden ayetleri a&ccedil;ıklamaya &ccedil;alıştık. Ve bu ayetlerden her birisiyle uyum i&ccedil;erisinde olan rivayetleri de nakledip a&ccedil;ıkladık. T&uuml;m asırlarda b&uuml;t&uuml;n İslam&icirc; fırkalardan m&uuml;fessirler, fakihler ve araştırmacılar, tesett&uuml;r&uuml;n İslam&#39;ın zaruretinden olduğu ve bunu inkar edenin dinin zaruretlerinin inkarcısı olarak telakki edilmesi gerektiğine dair fetva verip g&ouml;r&uuml;ş belirlemişlerdir. Alimler ve fakihlerin s&ouml;ylediğine g&ouml;re eğer bu kişinin inkarı, şeriatın aslını inkar etmekten kaynaklanırsa, b&ouml;yle bir kimse k&uuml;fre mahkumdur.</p>\n\n<p>\n	Ehli S&uuml;nnet alimlerinden birisi ş&ouml;yle yazıyor: &quot;Bazı bilgisiz cahil insanlar, İslam&#39;ın tesett&uuml;r&uuml; farz kılmadığını ve bunun Abbasiler d&ouml;neminde m&uuml;sl&uuml;man kadınlar arasında yaygınlaştığını zannediyorlar. Bu batıl d&uuml;ş&uuml;nce ya İslam ahkamını bilmemek ve bu konuda cahil olmaktan veya inat ve garazlı maksatlardan kaynaklanmaktadır! &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim&#39;de ge&ccedil;en naslar (deliller) tesett&uuml;r&uuml;n farz oluşuna dair hi&ccedil; bir kuşkuya yer bırakmamaktadır.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Hatırlanacağı &uuml;zere namahrem kadınlara bakmanın haram oluşu da dinin zaruretlerindendir. İslam alimleri arasında bu konuda varolan tek ihtilaf y&uuml;z ve ellerdir. Bazıları a&ccedil;ılmasını caiz, diğer bazıları ise haram bilmişlerdir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Şerai ve cevahirin bu konudaki tabiri ş&ouml;yledir.</p>\n\n<p>\n	Erkek zaruret dışında yabancı bir kadının v&uuml;cudu ve g&uuml;zelliklerine bakmamalıdır. Bu h&uuml;k&uuml;m; fakihlarin icmasına ilaveten, dinin ve mezhebin zaruretlerindendir de.</p>\n\n<p>\n	İslam&#39;ın ilk yıllarında ve bilhassa Peygamber d&ouml;neminde, hicab (tesett&uuml;r) ayetinin nazil olmasından sonra, m&uuml;sl&uuml;man kadınların konuyla ilgili tarihte kayda ge&ccedil;en metod ve tavrı, kadınların bu h&uuml;km&uuml; farz ve gerekli kabul ettiklerini g&ouml;steriyor. Gerek Peygamber ailesi ve gerekse diğer m&uuml;sl&uuml;man kadınlar, bu h&uuml;kme riayet etmekle olduk&ccedil;a ciddiydiler.</p>\n\n<p>\n	Şimdi tarihten bir ka&ccedil; &ouml;rneği aktaracağız.</p>\n\n<p>\n	1- Peygamber efendimizin hanımı &Uuml;mm&uuml; Seleme ş&ouml;yle diyor: &quot;Hicab (Tesett&uuml;r) ayeti nazil olunca, Ensar kadınları başlarına kargalar konmuştu baştan aşağıya siyah elbiselerle dışarı &ccedil;ıkıyorlardı.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Beni Temim kabilesinin kadınlarından bir grup ince elbise giymiş oldukları halde, Aişe&#39;nin yanına geldiler. Aişe onlara ş&ouml;yle dedi: &quot;Eğer siz m&uuml;sl&uuml;man kadınlar iseniz bu elbise m&uuml;mine kadınların elbisesi değildir, eğer imanınız yok ise istediğinizi giyinin.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	2- Ebu Bekir kızı Esma, ince nazik bir elbise giymiş olduğu halde Peygamber&#39;in (s.a.a) yanına geldi, Peygamber rahatsız olduğunu belirtip itiraz amacıyla Esma&#39;dan y&uuml;z &ccedil;evirdi.</p>\n\n<p>\n	Yukarıdaki &ouml;rnekler ve İslami metinlerdeki diğer misaller, hicab (tesett&uuml;r) ayetinin nazil olmasıyla, Peygamber d&ouml;neminde m&uuml;sl&uuml;man kadınların hicaba tam olarak riayet ettiklerini ve aykırı durumlarda itirazlarla karşılatıklarını g&ouml;stermektedir.</p>\n\n<h3>\n	Gayret Ve Gayretsizlik</h3>\n\n<p>\n	Kadın ve erkeğin, aile ilişkileri ve &ccedil;ocukların geleceğindeki etkileri İslam&#39;ın sosyal eğitiminde inkar edilmez bir prensip olarak s&ouml;z konusudur. Kadın ve erkek bir yandan karşılıklı işbirliğinde bulunarak, birbirlerini ıslah etmek i&ccedil;in &ccedil;aba g&ouml;sterip zaafları giderebilirler ve &quot;hakka tavsiye edin,&quot; emrine binaen birbirlerine hakkı tavsiye etmede &ouml;rnek olabilirler, &ouml;te yandan ise &ccedil;ocuklarının velisi ve eğiticisi olarak, onların ahlaki h&uuml;viyetini şekillendirmede daha ciddi bir sorumluluk taşımaktadırlar.</p>\n\n<p>\n	S&ouml;zkonusu hicab meselesinde ise, her ne kadar kadın ve erkeğin her birisinin kendilerine mahsus sorumlulukları varsa da <strong><em>&quot;Erkekler kadınların dayanak ve y&ouml;neticisidir.&quot;</em></strong> ayetinin h&uuml;km&uuml;ne binaen, erkek kadının yaşamında y&ouml;neticilik rol&uuml;n&uuml; ifa etmektedir, erkeğin kadının iffetini korumadaki rol&uuml; daha ciddi bir şekilde s&ouml;z konusudur. Bunun i&ccedil;indir ki İslami rivayetlerde, d&uuml;ş&uuml;p kalkma, karşılıklı gidiş gelişlerde, halkla ilişkilerde ve eşinin giydiği elbise &ccedil;eşidi hususunda, erkeğin sorumluluğu ve g&ouml;zetimi hakkında bir &ccedil;ok rivayet g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Ve namuslu ve iffetli olma konusunda ise değerli kanıtlar elde bulunmaktadır. İşte bir ka&ccedil; &ouml;rnek:</p>\n\n<p>\n	1- Resulu Ekrem (s.a.a) ş&ouml;yle buyururlar: <strong><em>&quot;Babam İbrahim, gayretli (namuslu) birkişiydi. Ben ise ondan daha gayretliyim. Allah Teala m&uuml;minlerden gayretli olmayan kimsenin burnunu yere s&uuml;rer (rezil eder).&quot;</em></strong><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	2- İmam Sadık (a.s) ş&ouml;yle buyuruyor: <strong><em>&quot;Allah gayretlidir ve gayretliliği sever. Gayretten dolayıdır ki a&ccedil;ık ve gizli t&uuml;m k&ouml;t&uuml; işleri haram kılmıştır.&quot;</em></strong></p>\n\n<p>\n	3- İmam Sadık hazretleri başka bir rivayette ş&ouml;yle buyurmaktadır: <strong><em>&quot;Gayretli olmayan insanın kalbi uğursuzdur (&ccedil;irkinleşmiştir)&quot;</em></strong><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi, gayret ilahi bir haslettir, bunun i&ccedil;indir ki alem ve ademin (insanoğlunun) yaratıcısı Allah Teala fuhuş, k&ouml;t&uuml;l&uuml;k ve m&uuml;nkeratı yasaklamıştır. &Ouml;rneğin yukarıdaki rivayetlerde Hz. İbrahim (a.s) ve Hz. Muhammed&#39;den (s.a.a) gayretli kişiler olarak s&ouml;z edilmiştir. &Ouml;te yandan gayretsizlik, insani değerleri &ccedil;irkin g&ouml;ren ve b&ouml;ylece Allah&#39;ın laneti ve nefretini haketmiş kimselerin &ouml;zelliğidir. Bu tip insanlar, namehrem kimselerin dikkatlerinin kendi namuslarına &ccedil;ekilmesinden rahatsız olup kaygı duymazlar; hatta kendileri onların fesadını ve ahlaksızlığını daha da k&ouml;r&uuml;klerler. İmanlı bir kimselerin kendi namuslarını koruyup muhafaza etmeye gayret g&ouml;stermeleri; bah&ccedil;enin g&uuml;zel &ccedil;i&ccedil;eklerini koruyan bahcivana benzer. Eğer bahcivan m&uuml;samaha edip gevşek davranırsa, kuşkusuz g&uuml;zel &ccedil;i&ccedil;eklere uzanacak saldırgan&nbsp; eller olacaktır.</p>\n\n<h3>\n	G&uuml;ven Besleme Ve Sorumlu Hareket Etme</h3>\n\n<p>\n	Gayretin anlamı; kişinin kendi namusuna saygı g&ouml;sterip muhafaza etmesi, iffetinin korunmasına &ccedil;aba g&ouml;sterip b&ouml;ylece hem yabancı g&ouml;zlerin bakmasını &ouml;nler. Gayret, kişinin k&ouml;t&uuml;zandan dolayı yersiz, katı ve sıkı &ouml;nlemler alıp kadına sahayı daraltarak yeteneklerinin gelişip filizlenmesi ve sosyal sorumluluklarını yerine getirmesini engellemesi demek değildir.</p>\n\n<p>\n	İmam Ali (a.s) oğlu İmam Hasan&#39;a (a.s) yazdığı mektupta, ahlaki değerlerin ve aile iffetinin korunması meselesini ş&ouml;yle a&ccedil;ıklamaktadır:<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	&quot;Kadınlarını &ouml;rt&uuml;l&uuml; tutarak bakışlarını sınırla. Tam hicab onların iffetinin sebatında (korunmasında) daha etkili olur. Evin dışındaki gidiş ve gelişlerin tehlikesi, g&uuml;venilmeyen birisini eve getirmenden az değildir! Eğer g&uuml;&ccedil; yetiriyorsan, senden başkalarıyla tanışmamasını sağla. Gayret yeri olmayan yerde gayretten sakın, &ccedil;&uuml;nk&uuml; bu iş salihe olan kadını hasta eder ve g&uuml;nahsızı su&ccedil;lanmaya maruz bırakır.&quot;</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi, erkeğe kadının tesett&uuml;r&uuml; ve iffetini dikkatlice koruma tavsiyesinin yapılmasının yanısıra yersiz katı &ouml;nlemler alıp duyarlılık g&ouml;stermekten de alıkonulmuştur. Bunun anlamı şu ki, karşılıklı g&uuml;ven duygusu ailede asıl rol&uuml; ifa etmektedir ve yersiz bahaneler aile hayatında etkili kılınmamalıdır. S&ouml;z&uuml;n kısası erkeğin kadına karşı olan g&uuml;ven duygusuna dayalı sorumlu bir tutumu olması gerekir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- el-Meret-u Fi Zil-il &Yacute;slam, -&Yacute;slam&yacute;n G&ouml;lgesinde Kad&yacute;n-\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Yukar&yacute;daki kaynak, s.247 &Yacute;bn-i S&#39;ad&#39;&yacute;n Tabakat&yacute; ve &Yacute;bn-i Hacer&#39;in Tehzib kitab&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Ayn&yacute; kaynak, s.249, &Yacute;bn-i Hi&thorn;am Taberi ve ibn-i Hacerden.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Ayn&yacute; kaynak, s.250, Taberi ve &Yacute;bn-i Hi&thorn;am&#39;&yacute;n Tabakat&#39;&yacute; Siresinden\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Ayn&yacute; kaynak, s.251, Taberi ve &Yacute;bni Sa&#39;d&#39;&yacute;n Tabakat&#39;&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Ayn&yacute; kaynak, s.251, &Yacute;bn-i Sa&#39;d, Taberi Tarihi&#39;nden.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Ayn&yacute; kaynak, s.250, &Yacute;sti&#39;ab ve A&#39;lamun Nisa kitab&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Ayn&yacute; kaynak, s.252, &Yacute;bn-i Abdulbirr&#39;in &Yacute;sti&#39;ab ve &Ouml;mer R&yacute;za Kehalenin A&#39;lam-un Nisa kitab&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Ayn&yacute; kaynak, &Yacute;bn-i Teyfur&#39;un Bela&eth;at-un Nisa ile &Yacute;bn-i Abdirrabbih&#39;&yacute;n Ikd-ul Ferid kitaplar&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Revai-ul Beyan, s.333.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Enfal/45.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Bihar-ul Envar, c.43, s.81.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Bihar-ul Envar, c.43, s.92.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Vesail, c.7, s.154.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p align=\"left\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Kumi Tefsiri, c.2, s.153.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Ahzab/53.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Mekarim-ul Ahlak/233.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Mekarim-ul Ahlak, s.233; Bihar, c.43, s.84.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.174.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Nur/60.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Cevahir-ul Kelam, c.29, s.85-86.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Revai-ul Beyan Fi Ayat-il Ahkam es-Sabuni, c.2, s.378.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- &THORN;erai&#39;ul &Yacute;slam ve Cevahir-ul Kelam, c.29.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- &Yacute;bn-i Kesir Tefsiri, c.3, s.518- Revai&#39;ul Beyan, c.2, s.382.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Kurtubi Tefsiri &quot;Y&uuml;ndine aleyhinne&quot; ayetinin tefsirinde.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Vesail, c.7, s.108.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- Vesail, c.7, s.108.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Nehc-&uuml;l Bela&eth;a, 33. mektup</p>\n	</div>\n</div>','İslam\'da Kadının Şahsiyeti Ve Hicab','','publish','closed','open','','islamda-kadinin-sahsiyeti-ve-hicab-2','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3170',0,'post','',0),(3171,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p align=\"right\">\n	<em style=\"line-height: 1.6em;\">H&uuml;ccet-&uuml; İslam KEŞFİ</em></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	- G&uuml;zelliğin tarif ve b&ouml;l&uuml;mleri</p>\n\n<p>\n	- Kur&#39;an ve rivayette g&uuml;zellik</p>\n\n<p>\n	- S&uuml;slenme ve makyaj</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	Yaratılışın sanatı g&uuml;zellik olduğundan, yada en azından sanatın &ouml;nemli bir kısmını g&uuml;zellik teşkil ettiğinden, sanatın tanınması&nbsp; i&ccedil;in g&uuml;zelliğin tanınması gereklidir. &Ouml;te yandan, islam&#39;&icirc; sanat i&ccedil;a&ccedil;ıcı ve &ccedil;arpıcı g&uuml;zelliklerle dolu olduğu, g&ouml;n&uuml;lleri ferahlatıp rahatlık bahşettiği i&ccedil;in prensiplerinin b&uuml;y&uuml;k ruhlar yetiştiren, beldesinin g&uuml;&ccedil;l&uuml; ve yetenekli sanatkarlar yurdu olan bir mektebin g&uuml;zelliğe bakış a&ccedil;ısını incelemek elbette ki yerinde ve gereklidir&quot;.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&uuml;zellik:</strong></p>\n\n<p>\n	G&uuml;zelliği kelimelere sığdırmak, onu yazıyla ve s&ouml;zle anlatabilmek olduk&ccedil;a zor... Tat, koku ve diğer algılamalar hususunda&nbsp; ger&ccedil;eğe uygun zihn&icirc; bir&nbsp; tasavvuru ger&ccedil;ekleştirebilmek ne kadar zorsa g&uuml;zelliği de s&ouml;z ve kalemle tasvir edebilmek bir o kadar zordur. Ancak; tatlıyla acı, ıtırla lezzet, toklukla a&ccedil;lık, mutlulukla &uuml;z&uuml;nt&uuml; kolayca idrak edilebildiği gibi g&uuml;zellik de idrak edilebilir aslında. &Ccedil;evremizdeki d&uuml;nyanın g&uuml;zelliklerle dolu olduğu, en azından bizim g&uuml;zel olarak&nbsp; tanımladığımız şeylerin d&ouml;rt bir yanımızda fazlasıyla bulunduğu tartılışılmaz bir ger&ccedil;ektir. Bu da bizim yaratılışımızda, bu g&uuml;zellikleri idrak edebilmemizi sağlayan bir unsur veya bir şeylerın olduğunu g&ouml;steriyor. B&uuml;t&uuml;n bunlara rağmen g&uuml;zelliği tanımlayabilmek yine de kolay değildir.</p>\n\n<p>\n	G&uuml;zellikle ilgili &ccedil;eşitli tanımlar vardır; ancak konumuz islam sanatı &ccedil;evresinde olduğundan islam ulemasının ifade ettiği g&uuml;zellik tariflerine bakmamız gerekir daha ziyade.</p>\n\n<p>\n	Mevcut imkanlar dahilinde bir araştırma yaparak &ccedil;ağdaş ve ge&ccedil;miş d&ouml;rt islam bilgininden d&ouml;rt ayrı tarif aktaracağız. Bunlar, islam&icirc; bilimlerin d&ouml;rt ayrı dalına ait g&ouml;r&uuml;şleri yansıtıcı niteliktedir:</p>\n\n<p>\n	1- Tanınmış arif ve ahlak hocası Muhammed Gazali&#39;nin tarifi.</p>\n\n<p>\n	2- Rahmetli İmam&#39;ın <em>&quot;Makasib-i Muharreme&quot;</em> kitabında bir fakihten naklettiği tarif.</p>\n\n<p>\n	3-&nbsp; Tanınmış arif ve filozof Molla Sadra&#39;nın (ra) tarifi.</p>\n\n<p>\n	4-&nbsp; &Ccedil;ağdaş arif ve ediplerden merhum İlahi Gomşe&icirc;&#39;nin tarifi.</p>\n\n<p>\n	İslami bilimlerin &ccedil;eşitli dallarından faydalanarak Yeterli araştırma ve incelemede bulunacak olunursa, bir&ccedil;ok değerli tarife ulaşmak da m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Yukarıda bahsi ge&ccedil;en tariflerin detayına inmeden &ouml;nce bir noktayı hatırlatmakta fayda var; islam&icirc; metinlerde &quot;G&uuml;zellik, insan i&ccedil;in bir ihtiya&ccedil;tır&quot; ibare ve anlamı pek vurgulanmıştır.</p>\n\n<p>\n	İslam&icirc; d&uuml;nya g&ouml;r&uuml;ş&uuml;ndeki bazı bariz esaslara istinaden g&uuml;zelliğin bir ihtiya&ccedil; olduğu kolayca ispatlanabilir:</p>\n\n<p>\n	A- Kainatın yaratılışı boşuna değil, haktır. Bu esas Kur&#39;an&#39;da &ccedil;eşitli ayetlerde &ccedil;eşitli ifadelerle ge&ccedil;mektedir:</p>\n\n<p>\n	<em>&quot;G&ouml;kleri ve yeri hak olarak yaratan O&#39;dur&quot; </em>(En&#39;am,73)</p>\n\n<p>\n	<em>&quot;Allah bunları boş yere değil, ger&ccedil;ek bir fayda i&ccedil;in halketti. Bilen topluluğa delillerini a&ccedil;ıklayıp bildirmektedir&quot; </em>(Yunus,5)</p>\n\n<p>\n	<em>&quot;Allah, g&ouml;kleri ve yeri hak olarak yarattı. hi&ccedil; ş&uuml;phesiz; iman edenler i&ccedil;in bunda bir ayet -alamet- vardır&quot;</em> (Ankebut,44)</p>\n\n<p>\n	<em>&quot;...Allah g&ouml;klerle yeri ve bu ikisi arasındakileri ancak hak &uuml;zere belirlenmiş bir s&uuml;re -ecel- olarak yaratmıştır...&quot;</em> (Rum,8)</p>\n\n<p>\n	<em>&quot;....Allah g&ouml;kleri ve yeri hak olarak yarattı, &ouml;yleki, her nefis kazanmakta olduklarıyla karşılık g&ouml;rs&uuml;n...&quot; </em>(Casiye,22)</p>\n\n<p>\n	<em>&quot;G&ouml;kleri ve yeri hak &uuml;zere yarattı...&quot;</em> (Teğabun,3)</p>\n\n<p>\n	<em>&quot;...Rabbimiz, sen bunu boşuna yaratmadın..&quot;</em> (&Acirc;l-i İmran,191)</p>\n\n<p>\n	<em>&quot;Biz g&ouml;ky&uuml;z&uuml;n&uuml;, yery&uuml;z&uuml;n&uuml; ve ikisi arasında bulunan şeyleri batıl olarak yaratmadık...&quot; </em>(Sad,27)</p>\n\n<p>\n	<em>&quot;Biz bir eğlence ve oyalanma olsun diye g&ouml;kleri, yeri ve bunların arsındakileri yaratmadık&quot; </em>(Duhan,38)</p>\n\n<p>\n	Bu ayetlerden de anlaşılacağı &uuml;zere Allah Teala kainatı boşuna veya bir eğlence olsun diye yaratmamıştır. Bilhassa son ayetlerde&nbsp; kainatın hak olarak, bir prensib ve hikmet &uuml;zere, belli bir gaye i&ccedil;in yaratıldığı vurgulanmakta, yaratılışın ama&ccedil;sız olmadığı hatırlatılmaktadır.</p>\n\n<p>\n	<strong>B- Kainat en g&uuml;zel ve en m&uuml;kemmel şekilde yaratılmıştır:</strong></p>\n\n<p>\n	Kainatın yaratılışı en m&uuml;kemmmel, en sağlam ve en g&uuml;zel şekilde ger&ccedil;ekleşmiştir.</p>\n\n<p>\n	Buna, Kur&#39;an&#39;dan bir &ccedil;ok ayet g&ouml;sterilebileceği gibi beşeri bilimler a&ccedil;ısından da ş&uuml;pheye yer bırakmayacak şekilde kesindir bu. Nitekim insanlar bilim ve teknikte ilerleme kaydettik&ccedil;e yaratılış sisteminin m&uuml;kemmellik ve g&uuml;zelliğini daha iyi kavrayabilmekte, daha net olarak m&uuml;şahede edebilmektedir. Kur&#39;an-ı Kerim ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>&quot;...Ki O, yarattığı her şeyi en g&uuml;zel yapan...&quot; (Secde,7)</strong></p>\n\n<p>\n	<em>C- İnsanın yaratılışı g&uuml;zeldir:</em></p>\n\n<p>\n	Allah teala insanın yaratılışı hususunda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&quot;...Yaratıcıların en g&uuml;zeli olan Allah ne y&uuml;cedir...&quot; </em>(M&uuml;&#39;minun,14)</p>\n\n<p>\n	<em>&quot;Doğrusu, biz insanı en g&uuml;zel şekilde yarattık...&quot; </em>(Tin,4)</p>\n\n<p>\n	Algılanan alemin g&uuml;zellik ve zerafetleri g&ouml;z&ouml;n&uuml;nde bulundurulacak olursa ve kainatı kendi m&uuml;barek varlığının bir tecellisi olarak yaratan O y&uuml;celer y&uuml;cesinin &quot;en g&uuml;zel&quot; olduğu daha iyi anlaşılır. Kainatta sayısız g&uuml;zellikler yaratan O&#39;nun bizzat kendisi g&uuml;zeldir; g&uuml;zellik ve zerafet de O&#39;nun varlığından kaynaklanmıştır, hatta O&#39;nun bizatihi kendisidir.</p>\n\n<p>\n	Aynı şekilde, kainat hak olarak yaratıldığı ve insanoğlu boşuna yaratılmış olmadığı i&ccedil;in de Allah Teala insanoğlunun &ccedil;irkinlik ve k&ouml;t&uuml;l&uuml;ğe doğru y&uuml;r&uuml;mesini asla istememiştir. O, insanın kemale ermesini istemiştir ve g&uuml;zellik de bir kemaldir insan i&ccedil;in... İster s&icirc;rette&nbsp;&nbsp; -&ouml;zbenliğinde- ister surette -y&uuml;z ve şekilde- olsun...</p>\n\n<p>\n	İnsanoğlunun hareketindeki kemal &ccedil;izgisi g&uuml;zelliğe doğru uzadığına g&ouml;re ister zahirde, ister batında olsun, g&uuml;zellik insan i&ccedil;in bir ihtiya&ccedil;tır. Bu nedenledir ki o, g&uuml;zel ve g&uuml;zelliği tanımalı, Allah&#39;ın hoşuna gidecek &quot;g&uuml;zellik&quot;i idrak etmeli ve nasıl g&uuml;zel olabileceğini &ouml;ğrenmelidir. G&uuml;zelliğin insan i&ccedil;in bir ihtiya&ccedil; olduğunu s&ouml;yledik, ama zihni bozulma ve d&uuml;ş&uuml;nsel kirlenmelerin, hakikatın anlaşılmasına mani olmaması gerektiğini de bilhassa hatırlatalım. Zira son derece zarif sınırlara sahip bulunan ve insanoğlunun genellikle k&ouml;t&uuml; ama&ccedil;la, yanlış olarak kullanıp hayvani davranışlarla ayaklar altında &ccedil;iğnediği erdemler konusunda ilmi bir bahis olduğu zaman insan, meseleyi gereğince kavrayamamakta, hatalara d&uuml;şmektedir. Ş&ouml;yle ki: Kişi hayatı boyunca; aslında yanlış davranmalarının neticesi olarak iyi davranışın k&ouml;t&uuml; yan tesirleri de olduğu gibi bir kanaat edindiğinden meseleyi gereğince kavrayamamakta ve bahse ge&ccedil;tiği zaman gereğince sağlıklı bir değerlendirmede bulunamamaktadır. Politika, devlet, ticaret, sevgi, aşk ve bu c&uuml;mleden olarak g&uuml;zellik konusunda da işte bu zihni şartlanmalar var maalesef... Dolayısıyle, bir araştırmacı sağlıklı bir değerlendirmede bulunmak istiyorsa zihnini bu t&uuml;r psikolojik şartlandırmalardan arındırmalı ve ilmi araştırmasına engel olabilecek bu nevi araz ve duygulardan sıyrılmalıdır. Aksi takdirde muhasebe anında zihn&icirc; hatalara d&uuml;şecek ve tabii ki ulaştığı sonu&ccedil;lar da hatalı olacaktır. Bu nokta g&ouml;z&ouml;n&uuml;ne alınmadan g&uuml;zellik meselesi islam&icirc; metinlerde araştırılmak istenirse, sağlıklı bir sonuca ulaşılamama ihtimali s&ouml;zkonusudur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&Uuml;ZELLİĞİ SINIFLAMA</strong></p>\n\n<p>\n	Kimileri, g&uuml;zelliği ş&ouml;yle sınırlamış:</p>\n\n<p>\n	1- Beş duyu organıyla algılanabilen g&uuml;zellikler: G&ouml;rd&uuml;ğ&uuml;m&uuml;z, tattığımız ...vb. g&uuml;zellikler.</p>\n\n<p>\n	2- Akl-ı selim ve sağlam bir fıtratla tanınabilen g&uuml;zellikler: İman&icirc; değerler, faziletler, sevgi, doğruluk, samimiyet, mertlik, adil olma...vb.</p>\n\n<p>\n	3- İnsaoğlunun ancak bir takım fiziki zorluklar &ccedil;ekerek ve &ouml;ğrenerek tanıyabildiği g&uuml;zellikler: Bunlar da ikye ayrılır; Birincisi: &Ouml;ğrenme, tahsil, bir dalda uzmanlaşma... vb. yollarla elde edilebilen bir tanıma g&uuml;c&uuml;. Edebiyat ve şiir g&uuml;zelliği, lafzi ve manevi sanatlar, mimari g&uuml;zellikler...vb. gibi alelade insanların tahsil edemeyeceği ve onu tanıyabilmek i&ccedil;in fıtrat ve yeteneğin yanısıra kişinin bir takım eğitimlerden ge&ccedil;erek uzmanlaşması gereken g&uuml;zellikler.</p>\n\n<p>\n	İkincisi; ancak kişinin manevi zorluklar &ccedil;ekerek ve maddi-manevi kirlerden uzak durarak tanıma ve teşhis g&uuml;c&uuml; edinebildiği g&uuml;zellikler: Ezeli ve ebedi olan Hak Teala&#39;nın g&uuml;zel isim ve sıfatlarında tecelli eden ilah&icirc; g&uuml;zelliği idrak edebilme, nefsini tezkiye edip arıtmaksızın rastgele herkesin yapamayacağı bir iştir. Bu g&uuml;zellikleri g&ouml;rebilmek i&ccedil;in ilmi ve fıtr&icirc; hazırlıklar yeterli değildir, bunların dışında bir de ruhun b&uuml;t&uuml;n maddi bağlılıklardan yani her t&uuml;rl&uuml; pislikten temizlenmesi gerkir. Binaenaleyh, ister fıtri ve algılama, ister sonradan &ouml;ğrenme ve edinme yoluyla olsun insanoğlunun her boyutuna mahsus bir g&uuml;zellik t&uuml;r&uuml; vardır ki, bunlar nitelik ve nicelik a&ccedil;ısından farklı g&uuml;zelliklerdir.</p>\n\n<p>\n	Bir başka grup da g&uuml;zelliğin insanda neşe ve sevin&ccedil; yarattığını ve neticede ona &quot;zevk&quot; verdiğini s&ouml;ylemekte<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> bu &quot;zevk&quot;leri ş&ouml;yle sınıflandırmaktadır:</p>\n\n<p>\n	Zevk ve acı &uuml;&ccedil;e ayrılır:</p>\n\n<p>\n	1- Duyu organları yoluyla alınan zevk ve acılar: Tatma, g&ouml;rme, dokunma, koklama ve işitme duyuları yoluyla alınan zevk ve acılar.</p>\n\n<p>\n	2- Hayal kurarak ve vehme kapılma yoluyla ulaşılan zevk ve acılar: İyi şeyler arzulayıp bunların hayalini kurma, ş&ouml;hretten zevk alma, isim yapma ve kazanıp galip gelme... gibi şeylerden hoşlanma (ve tersi durumdan acı ve elem duyarak rahatsız olma).</p>\n\n<p>\n	3- Y&uuml;ce ruhlar ile k&uuml;lli ilahi nefsin algıladığı akli zevkler: Hakkı idrak etmek, hakka y&uuml;r&uuml;me ve ona ulaşma, nesneleri ger&ccedil;ek halleriyle g&ouml;r&uuml;p idrak edebilme, ilk hakkı bilme ve sonu-sınırı olmayan ilahi mutlak g&uuml;zelliği m&uuml;şahede etme... gibi. Keza O&#39;na itaat ve O&#39;nun ubuduyetinden zevk alma ve O&#39;nun sonsuz celal, cemal, kudret, hikmet ve rahmetine teşekk&uuml;r ederek şuhuda - m&uuml;şahede haline- gark olma.</p>\n\n<p>\n	Mezkur g&ouml;r&uuml;ş&uuml;n sahibi, bunları kaydettikten sonra insanların zevk karşısında &uuml;&ccedil; &ccedil;eşit nefse sahip olduğunu belirterek ş&ouml;yle der:</p>\n\n<p>\n	<em>1- Nufus-i&nbsp; D&acirc;niye (aşağılık ve deni insanlar):</em> Aşağılık ve değersiz maddi şeylere para-pula eğilim g&ouml;sterirler; o kadar ki, duyu yoluyla algıladıkları zevkler hayali zevkleriyle &ccedil;atışır ve ters d&uuml;şerse duyum zevkini tercih ederler.</p>\n\n<p>\n	<em>2- Nufus-i Mutavassıta (vasat insanlar):</em> Makam, ş&ouml;hret, iyi bir isim yapma... vb. şeylerden zevk alırlar ve b&ouml;yle şeyleri g&uuml;zel, memnuniyet ve mutluluk verici olarak g&ouml;r&uuml;rler. B&ouml;ylelerinde duyum yoluyla kazanılan zevkler hayali zevklerle &ccedil;atışırsa, birinci şıktakilerin tersine, hayali ve zihni zevkleri duyu yoluyla kazanılan -fiziki- zevklere tercih ederler.</p>\n\n<p>\n	<em>3- Nufus-i &Acirc;liye ve Musta&#39;liye (y&uuml;ce ve &uuml;st&uuml;n insanlar):</em> Hakikat ve ger&ccedil;ek g&uuml;zelliklerden başka hi&ccedil; bir g&uuml;zelliğe ilgi duymazlar, niha&icirc; ama&ccedil;ları akl&icirc; zevklerle ebedi olan manev&icirc; kemallerdir. Kalıcı ilahi hasletlerle ilahi marifetler ve alem-i kuds&#39;le &ouml;l&uuml;ms&uuml;z d&uuml;nyanın -ahiret- soyut hakikatlerinin peşindedirler. Bunların verdiği zevk ve hoşnutlukla f&acirc;ni hissi zevkler ve b&acirc;tıl hayali zevkler &ccedil;atışacak olursa hayali ve hissi zevklerden b&uuml;t&uuml;n&uuml;yle vazge&ccedil;er ve akli zevk ve hoşnutlukları tercih ederek diğer ge&ccedil;ici ve değersiz zevklere iltifat etmezler. Bilakis, nice cevherlerle dolu akli zevkler deryasında bilim ve marifete dalarak hak ve hakikate gark olup nefislerinin kemal ve ıslahıyla uğraşır, hakiki m&acirc;şuk ve ezeli mahbublarıyla r&acirc;z-u niyaza koyulurlar.</p>\n\n<p>\n	İnsanlar genellikle hissi ve somutsaldırlar; insanların &ccedil;oğu duyu yoluyla algılayabildiği şeylere mahkumdur. Orta veya vasat sınıf dediğimiz vehim ve hayelle yaşayanlarsa bunlara oranla pek azdır. Ne var ki onlar da, &uuml;st&uuml;n ve se&ccedil;kin insanlara oranla pek azdırlar. Ger&ccedil;ek anlamda &quot;insan&quot; olan akl&icirc; ve akılcı insanlar pek, ama pek azdırlar.</p>\n\n<p>\n	&quot;Onlar nadir bulunan m&uuml;cevherler misali az mı azdırlar; &ccedil;ağlar boyunca &ccedil;ok az sayıda insan bu y&uuml;ce makama ulaşabilmiştir.&quot;</p>\n\n<p>\n	İbn-i S&icirc;na &quot;Hakk-ı m&uuml;şahede dediğimiz o y&uuml;ce makam herkesin ulaşabileceği bir makam değildir&quot; der ve şunu ekler: &quot;Asırlar ge&ccedil;er de himmet ve gayreti y&uuml;ce, marifetle nurlanmış nadir insanlar, aşk ve sevgiye g&ouml;n&uuml;l vermiş olanlar bu y&uuml;ce makama ulaşır, bu izzetli sultanlığı elde edebilirler ancak.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>G&Uuml;ZELLİĞİN TANIMLARI</strong></p>\n\n<p>\n	1- Muhammed Gazali&#39;nin tanımı:</p>\n\n<p>\n	Bu tarifi merhum Feyz-i K&acirc;ş&acirc;n&icirc; <em>&quot;İhy&acirc;-i Ulum-i Gazali&quot;</em>ye tahziben yazdığı <em>&quot;Mehaccet-&uuml;l Beyz&acirc;&quot;</em>sında nakleder<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	&Uuml;nsiyet, rıza ve şevk yoluyla Hakk&#39;a yakınlık kazanmanın merhalelerinden bahsederek meseleyi a&ccedil;ıklığa kavuşturmak istiyor; kul marifet ve sul&ucirc;k bazı aşamalarında Allah&#39;la &uuml;nsiyet kazanmakta ve O&#39;na yakınlık duymaktadır. Bu merhalede O&#39;nun rızasıyla hoşnut olur, y&uuml;reği O&#39;nun sevgi ve &ouml;zlemiyle tutuşur. Sevgi ve hasret sebepsiz olmayacağından Gazali, araştırmasında kulun sevgisinin sebeplerini sıralamaya başlar; bunu yaparken sevginin sebeplerinden biri &uuml;&ccedil;&uuml;nc&uuml; sebep olarak g&uuml;zelliğe değinir ve g&uuml;zelliği ş&ouml;yle tarif eder: &quot;Sevgiye neden olan &uuml;&ccedil;&uuml;nc&uuml; şey bir şeyi bizzat ve sırf o şeyin kendisi i&ccedil;in sevmek, ondan herhangi bir &ccedil;ıkar sağlamak i&ccedil;in değil... Onun zatı ve kendisi &ccedil;ıkardır. Tıpkı g&uuml;zelliği sevmek gibi... Onu anlayıp idrak edebilen birisi i&ccedil;in her g&uuml;zellik sevilir ve beğenilir&quot;. Yazar sonra da g&uuml;zelliğin tarifine ge&ccedil;er: &quot;Her şeyin g&uuml;zelliği; kendisinde olması gereken kemale sahip olup olmamasına bağlıdır. O halde kendisi i&ccedil;in m&uuml;mk&uuml;n ve gerekli b&uuml;t&uuml;n olgunluk ve kemallere ulaşabilmiş bir şey, g&uuml;zelliğin doruğunda demektir. Herşey, kendisine has olur bir kemale sahiptir ve bir şeyin kemali, aynı zamanda bir başka şeyin de kemali değildir. Bir şeyin kemali, bir başka şeyin kemalinin tam zıddı olabilir.&quot;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Gazali&#39;ye g&ouml;re g&uuml;zellik, olgunluk ve kemalın bir gereğidir. Ve kemalin var olduğu yerde g&uuml;zellik de vardır. Herşeyin kendine mahsus bir kemali olduğundan, yine kendine mahsus da bir g&uuml;zelliği vardır. Bu tarif ister hissi ister akl&icirc;; ister maddi, ister manevi olsun; g&uuml;zelliğin b&uuml;t&uuml;n &ccedil;eşit ve t&uuml;rlerini kapsar.</p>\n\n<p>\n	Bu arada şunu da hatırlatmak yerinde olacaktır; Gazali bu bahiste ş&ouml;yle bir sonuca varıyor: Allah Teala mutlak kemal olduğu ve her kemal de gerekli ve layık olana sahip bulunduğu i&ccedil;in, Allah mutlak g&uuml;zelliktir. Ve ilahi g&uuml;zelliği idrak edebilen birisi O&#39;na tutulur, neticede Hakk&#39;ın g&uuml;zellik ve cemalini idrak ettiği &ouml;l&ccedil;&uuml;de o şahsın Allah&#39;a olan sevgi ve tutkusu da artar.</p>\n\n<p>\n	2- Rahmetli İmam (r) <em>Mekasib-i Muharreme&#39;nin</em> 1. cildinin 198. sayfasında fakih &uuml;stadı Şeyh Muhammed Rıza &Acirc;l-i Şeyh-ul All&acirc;me Muhammed Taki&#39;den &quot;gına&quot; bahsine istinaden &quot;gına&quot;nın ger&ccedil;ekte ne olduğuna dair ş&ouml;yle nakleder:</p>\n\n<p>\n	G&uuml;zellik ve iyilik her ne kadar insan aklını hayrette bırakan konulardan olup idraki ve tanımı imkansızsa da m&uuml;rekkebatta<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> uyum sınırından &ouml;te değildir. O halde nerede bir g&uuml;zellik varsa sebebi uyum ve tenas&uuml;pt&uuml;r. Bu tarif cisim ve nesnelerdeki -maddi- g&uuml;zellik, uyum ve &acirc;hengin bir gereği olarak g&ouml;rmekte; uyum ve ahengi de g&uuml;zelliğin sebebi, esası olarak kabul etmektedir. A&ccedil;ıktır ki bu tarif somut, duyuyla algılanabilen g&uuml;zellikleri bağlar ve mevzu m&uuml;samahalı incelenirse diğer g&uuml;zelliklere de tatbik edilebilir.</p>\n\n<p>\n	İmam (r) &uuml;stadının s&ouml;zlerini aktardıktan sonra ş&ouml;yle buyurur:</p>\n\n<p>\n	İnsafla değerlendirmek gerekirse o merhumun s&ouml;yledikleri ger&ccedil;eğe yakın ve sağlamdır; ama &uuml;zerinde daha etraflı konuşulup tartışılabilir tabi.</p>\n\n<p>\n	3- Molla Sadra (r) nin tanımı:</p>\n\n<p>\n	Merhum İlahi Gomşei <em>Hikmet-i İlahi</em> adlı eserinde (s.142) ş&ouml;yle nakleder:</p>\n\n<p>\n	Bilge insan Sadr-ul Mutaallihin, aşkı varlıkla bir ve aynı saymakta ve bunların ikisini de g&uuml;zellik ve iyilikle &ouml;zdeşleştirerek ş&ouml;yle demektedir: G&uuml;zellik, iyilik ve aşk; varlığın b&uuml;t&uuml;n hal ve derecelerinde g&uuml;&ccedil;l&uuml; ve zayıf&nbsp; olarak mevcuttur. Hatta bununla da kalmaz, aşkın dereceleri varlığın derecelerinin aynıdır; başka bir deyişle varlığın g&uuml;&ccedil;l&uuml; olduğu yerde aşk da g&uuml;&ccedil;l&uuml; ve kamildir. Varlık zayıfladığı zaman aşk da zayıf olarak &ccedil;ıkacaktır ortaya. Aşkla varlık yekdiğerinin kopmaz par&ccedil;asıdırlar, bir b&uuml;t&uuml;nd&uuml;rler ve kull-i vucut (varlığın tamamı) olan Hakk da kull-i aşk ve kull-i g&uuml;zelliktir.</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	Yukarıda bahsi ge&ccedil;en aşk fiziki ve şehevi aşk değildir elbette. Aşkla şehvet arasındaki fark g&uuml;neşle mum ışığı arasındaki fark gibidir. İkisi de ışık olmasına rağmen, ışıklar arasında yerden g&ouml;ğe kadar fark vardır.</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	Bu hakikat İslam edipleri tarafından &ccedil;eşitli şekillerde beyan edilmiştir. Bu c&uuml;mleden olmak &uuml;zere H&acirc;fız bir şiirinde ş&ouml;yle der:</p>\n\n<p>\n	&quot;Gayba &ccedil;ekilmiş olan şahidin y&uuml;z&uuml;n&uuml; ancak aşk g&ouml;z&uuml;yle g&ouml;rebilirsin</p>\n\n<p>\n	Zira aşığın g&ouml;zlerinin feri t&acirc; K&acirc;f&#39;tan K&acirc;f&#39;a kadar&nbsp; g&ouml;r&uuml;r</p>\n\n<p>\n	Aşk yolunun yolcularıyız biz, yokluk serhaddından</p>\n\n<p>\n	Varlık diyarına kadar bunca yolu katettik.</p>\n\n<p>\n	Ezeldeyken g&uuml;zelliğinin ş&ucirc;&acirc;sı tecelliden dem vurdu</p>\n\n<p>\n	O sırada &ccedil;ıktı ortaya da b&uuml;t&uuml;n alemi yaktı gitti.&quot;</p>\n\n<p>\n	Sa&#39;di de ş&ouml;yle der:</p>\n\n<p>\n	&quot;O seher b&uuml;lb&uuml;l&uuml; ne dedi bilir misin?</p>\n\n<p>\n	Duygudan yoksun ise azgın bir hayvansın</p>\n\n<p>\n	O eğri-b&uuml;ğr&uuml; deve arap şiirinde his ve neşeyle anılır</p>\n\n<p>\n	Ya sen nasıl insansın ki aşktan hi&ccedil; haberin yok?!&quot;</p>\n\n<p>\n	Aşk insanı Elest (zer) alemine ulaştırır ve Muhammed Mustafa&#39;nın (s.a.a) şeriatı olan saadet ve mutluluk yoluna g&ouml;t&uuml;r&uuml;rse g&uuml;zeldir:</p>\n\n<p>\n	&quot;Aşktan gelen bir koku mest eder seni</p>\n\n<p>\n	Elest&#39;teki ahdine d&uuml;şk&uuml;n eder seni</p>\n\n<p>\n	O ahdin i&ccedil;in oralara g&ouml;t&uuml;r&uuml;r</p>\n\n<p>\n	Oradan da sevgi kanatlarıyla u&ccedil;urur seni</p>\n\n<p>\n	Ey Sa&#39;di, sanma ki saadetin</p>\n\n<p>\n	Mustafa&#39;dan (s.a.a) başka yolu var.</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	3- İl&acirc;hi Gomşei&#39;nin Tarifi</p>\n\n<p>\n	Merhum İl&acirc;hi Gomşei, <em>Hikmet-i İl&acirc;hi</em> adlı eserinde Molla Sadra&#39;nın g&ouml;r&uuml;ş&uuml;n&uuml; aktardıktan sonra<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> aşkın tarifiyle ilgili olarak ş&ouml;yle der: Aşkı varlık gibi tanımlayamayız ve aşka dair s&ouml;ylenen veya hayel ve d&uuml;ş&uuml;nceden ge&ccedil;en herşey ancak aşkın izlerinden bir iz ve onun tecellilerinden bir tecellidir. Ne var ki, kendisine &quot;aşık&quot; tabiri itlak olunmamışsa da kull-&uuml;l v&uuml;cut olan Allah Teala&#39;nın zat-ı ahadiyetiyle ilgili aşk O&#39;nun kendi m&uuml;kemmel g&uuml;zelliğine duyduğu m&uuml;kemmel aşkıdır. O&#39;nun eser ve mahlukatına aşkı da kendisine olan aşkının bir şuası ve kendi y&uuml;ce g&uuml;zelliğinin sevgisine tabidir ve y&uuml;celer y&uuml;cesi m&uuml;nezzeh olan O ulu yaratıcı mutlak varlık olduğu gibi aşık, aşk ve mutlak maşuk (sevgili), mutlak g&uuml;zellik ve mutlak hayattır da aynı zamanda.</p>\n\n<p>\n	O halde Hakk Teala aşk mertebelerinin tamamı ve sonsuz g&uuml;zellik derecelerinin en m&uuml;kemmelidir ve O&#39;ndan sonra varlık hiyerarşisinde neyin varlığı daha kamil ve daha m&uuml;kemmelse orada onun g&uuml;zelliği, aşkı ve hayatının zuhuru da daha fazladır.</p>\n\n<p>\n	...Ama, b&uuml;t&uuml;n varlık ve kemalin mazharı ve halifetullah olan, yani hilafet ve zulmeti birlikte olarak b&uuml;t&uuml;n ilahi vasıflara haiz bulunan insanın d&uuml;nyasında aşk; varlıkların b&uuml;t&uuml;n mertebelerini kapsayan tam ve kamil bir aşktır. Yani akıl bazında soyut kutsiye akılların aşkına ve nefis bazında en y&uuml;ce nefislerin aşkına sahiptir insan. &Ouml;te yandan hayvan, nebat (bitki), keramet ve cisimlerin aşk ve iştiyakı da vardır insanoğlunda. Binaenaleyh insanoğlu ger&ccedil;ekte varlıklar aleminin her sınıf ve nevinde g&ouml;r&uuml;len t&uuml;rl&uuml; aşk, şevk, cazibe ve &ccedil;ekiciliklerin bir b&uuml;t&uuml;n&uuml;d&uuml;r. Bazı m&uuml;fessirler <em>&quot;biz emanetleri g&ouml;klere, yere ve dağlara sunduk da onlar bunu y&uuml;klenmekten ka&ccedil;ındılar ve ondan korkuya kapıldılar; onu insan y&uuml;klendi, &ccedil;&uuml;nk&uuml; o &ccedil;ok zalim, &ccedil;ok cahildir.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetini, insanın b&uuml;t&uuml;n aşkları kendi b&uuml;nyesinde toplayıcı &ouml;zelliğiyle tefsir eder ve ş&ouml;yle derler: K&acirc;inattaki akıl ve meleklerden, hayvan, bitki ve cansızlara varıncaya kadar b&uuml;t&uuml;n varlıklarda kendilerine has bir şevk ve aşk vardır, her bir varlık ilahi g&uuml;zelliğin belki bir boyutuna tutulmuş olduğundan diğer boyutlardaki -ve diğer varlıklardaki- g&uuml;zelliklerden habersizdir: <em>&quot;Herkesin y&uuml;z&uuml;n&uuml; &ccedil;evirdiği bir y&ouml;n vardır...&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> Oysa ki insan, aşkın b&uuml;t&uuml;n boyutlarına ilgi duymakta ve farketmektedir; ger&ccedil;ek sevgiliye tutkun ve hasret, ilahi mutlak g&uuml;zelliğe vurgundur. Zira insanlık mertebesi ilahi b&uuml;t&uuml;n ismin mazharıdır ve Allah Teala; yani b&uuml;t&uuml;n g&uuml;zellik ve m&uuml;kemmellikleri b&uuml;t&uuml;n boyutlarıyla kendisinde toplamış olan o y&uuml;celer y&uuml;cesinin g&uuml;zellikleri insanda tecelli etmiş ve insandan başka mevcudatın her birinde ise Hakk&#39;ın sadece bir boyutu tecelli etmiştir ve onlar, kendilerine g&ouml;r&uuml;nm&uuml;ş olan o muayyen boyutdan Hakk&#39;ın cemal ve g&uuml;zelliğini m&uuml;şahede edebilirler; varlığın b&uuml;t&uuml;n g&uuml;zelliklerine sahip bulunma &ouml;zellik ve makamı ise insandan başkası i&ccedil;in imkansızdır. Tıpkı g&ouml;rme, işitme, tat, koku ve dokunma duyularının herbirinin ancak kendine has şeyler algılayıp bundan zevk duyması ve diğer duyu organının algılayabildiğinden ise tamamen habersiz bulunması gibi; g&ouml;z&uuml;n g&uuml;zel sesleri duyamayıp seslerden zevk almaması, kulağın g&uuml;zel renkleri algılayamadığı i&ccedil;in onlardan zevk duymaması ve dilin renk ve kokuyu algılayamayıp neticede bunlardan zevk almaması gibi tıpkı... Ancak, bu farklı g&uuml;&ccedil;lerin tamamını kendi b&uuml;nyesinde toplamış bulunan &quot;akıl sahibi varlık olan insan&quot;ın b&uuml;t&uuml;n bu farklı zevkleri tadabileceği ortadadır. K&acirc;inattaki canlı-cansız b&uuml;t&uuml;n mevcudata &ouml;zel olarak verilen şeylerin tamamı insanoğluna bir arada verilmiştir; ne kadar &ouml;zellik varsa hepsi de insanda toplanmıştır. Bu nedenledir ki, insanın aşkı kamil ve tamdır ve onun sevgilisi &ouml;l&uuml;ms&uuml;z olan b&uuml;t&uuml;n mutlak g&uuml;zelliktir ki celal ve cemali mukaddes olan y&uuml;ce g&uuml;zeldir o.&quot;</p>\n\n<p>\n	Merhum İlahi Gomşei her ne kadar bu a&ccedil;ıklamalarla g&uuml;zelliği tarif etmiyorsa da g&uuml;zelliği varlık ve aşkla &ouml;zdeşleştirdiği i&ccedil;in bu bahiste tabiatiyle g&uuml;zellikten de s&ouml;zetmiş ve ilgin&ccedil; noktalara değinmiştir.</p>\n\n<p>\n	Bu tarif ve tanımlar arasından birini se&ccedil;mek veya bunlardan hareketle daha derli toplu bir tanıma ulaşmak istersek Gazali&#39;yle, Molla Sadra&#39;nın tariflerinin toplamı yoluna giderek bu iki tanımın bileşiğini elde etmemiz gerekir. Ger&ccedil;ekte kemal g&uuml;zelliğin esas nedeni ve g&uuml;zellik de aşkın sebebidir (aşkı doğuran, g&uuml;zelliktir). Ancak şunu s&ouml;ylemek m&uuml;mk&uuml;n olabilir: Molla Sadra&#39;nın aşkı varlıkla &ouml;zdeşleştirmesinin nedeni belki de şudur: Varlık g&uuml;zel olduğu ve Mutlak kemal olan Mutlak Varlık sonsuz ve mutlak g&uuml;zellik olduğu i&ccedil;in bu g&uuml;zellik ve sonsuz-sınırsız &ccedil;ekiciliği idrak eden bir şahıs mutlak varlığa aşık ve ona tutkun olmaktadır. Varlığın g&uuml;&ccedil;l&uuml; ve zayıf merhaleleri g&uuml;&ccedil;l&uuml; ve zayıf kemal ve g&uuml;zellik merhaleleridir de aynı zamanda. Keza şahıs bu kemal ve g&uuml;zelliği ne kadar kavrayıp algılayabilirse bir o kadar aşık, şevkli ve heycanlı olacaktır. İnsanlarda g&ouml;r&uuml;len haller ger&ccedil;eği apa&ccedil;ık g&ouml;zler &ouml;n&uuml;ne sermeye yetmektedir.</p>\n\n<p>\n	İslam filozof ve arifleri, bu c&uuml;mleden olarak da Molla Sadra nazarındaki mukaddes, y&uuml;ce aşk ve heycan &ccedil;ok az sayıda insanda mevcuttur. Diğer insanlar, b&ouml;yle mukaddes bir aşka ulaşmıyorlar; onlar varlığın muhtelif y&ouml;nlerine duydukları aşk ve heyecansa onların idrak ve algılama hacimleriyle orantılıdır ki &ccedil;oğu zaman o varlık bu miktar aşka layık olmayabilir. Ya da bazı insanlar vardır ki; k&acirc;inat ve varlık alemine o kadar sathi ve y&uuml;zeysel bakarlar ki k&acirc;inattaki, kemal olgunluk ve g&uuml;zelliği farkedemezler bile. Dolayısıyla da varlık sistemindeki g&uuml;zellik ve &ccedil;irkinliklere karşı onlarda hi&ccedil;bir aşk, şevk ve heyecan yoktur.</p>\n\n<p>\n	Gazali&#39;nin tarifine eklenmesi gereken bir diğer nokta da şudur: Her ne kadar kemal, g&uuml;zelliğin ana nedeni ve esas fakt&ouml;r&uuml;yse de ve g&uuml;zellik denilen şey kemalden &ccedil;ıkıyorsa da eşya, nesne, k&acirc;inat ve mutlak varlıkların kemaline ancak ve ancak onların g&uuml;zelliği vasıtasıyla ulaşılabilir. İnsanoğlunun algılayıp kavradığı şey; onun hiss&icirc;, fıtr&icirc; ve nefs&acirc;n&icirc; şuur ve idrakindeki şey, varlıkların g&uuml;zelliği ve cemalidir; bu g&uuml;zellikler insan nefsinin dikkatini &ccedil;eker ve nefse hoş ve ilgin&ccedil; gelirler. Ancak, aslında nefsin karşılaştığı bu cazibe ve ilgin&ccedil;liğin nedeni, varlıktaki &quot;kemal&quot; ve &quot;olgunluk&quot;tur, m&uuml;kemmelliktir. Eğer g&uuml;zellik denilen şeyi tanıma ve onu algılama kabiliyeti insanoğlunda bulunmamış olsaydı insanın kemalleri kalp yoluyla ger&ccedil;ekleşen duygusal olarak tanıması m&uuml;mk&uuml;n olmayacaktı. İşte bu Allah Teala&#39;yı sırf akıl ve ilmi delillerle tanıyan filozof ve bilgeyle; Allah&#39;ı kalp yoluyla tanıyıp algılayabilen arif arasındaki tanıyış farklılığının nedenidir.</p>\n\n<p>\n	Salt ilm&icirc; ve akl&icirc; tanıyış; tıpkı ilm&icirc; kanunlar ve matematiksel denklemler gibi Allah kavramını da -kişinin zihninde- kuru bir şekilde sabitleştirir ve b&ouml;yle birinin ilahi tanıyışı ve kavrayışında hi&ccedil;bir aşk, duygu ve hareketlilik g&ouml;r&uuml;lmez. Ama arif, Allah&#39;ın varlığını tıpkı bir &ccedil;i&ccedil;eğin g&uuml;zellik ve taptazeliği, tıpkı ışığın parlaklığı gibi b&uuml;t&uuml;n varlığıyla duyar, g&ouml;r&uuml;r ve kavrar, O&#39;nu bu t&uuml;r bir duyuş ve kavrayışla algıladığı i&ccedil;indir ki arifin kalbine muhabbet yerleşir, coşar, kabına sığamaz, figan eder; heyecan ve şevk g&ouml;r&uuml;l&uuml;r onda. Arif, bir yandan varlığın hakkı ve hakikatini ararken &ouml;b&uuml;r yandan da ona karşı aşk duyar, tutkunu olur onun. &Ccedil;&uuml;nk&uuml; hak ve o hakikati g&ouml;nl&uuml; ve idrakiyle idrak edip kavrar arif... G&ouml;n&uuml;l ve kalpse sevgi ve aşkın mekanıdır. Demek ki g&ouml;n&uuml;l, varlıkla aşkın kaynaşıp b&uuml;t&uuml;nleştiği yerdir. Filozofta ise bunun tam tersi g&ouml;zlenir; o, varlığın hakikatini aklı ve zihn&icirc; dikkatiyle kavramaya &ccedil;alışır.</p>\n\n<p>\n	Başka bir deyişle, neden-sonu&ccedil; deliliyle ulaşılan &quot;O sebepler sebebi&quot; muhabbetoluşturmaz; ama Hakk, muhabbet kaynağıdır; Onunla sevimlidir; m&uuml;nacat m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kur&#39;an Ve Hadislerde G&uuml;zellik</strong></p>\n\n<p>\n	Kur&#39;an-ı Kerim &uuml;&ccedil; terim ve bu terimlerin değişik gramer halleriyle sarih bir şekilde g&uuml;zellikten s&ouml;zetmiştir:</p>\n\n<p>\n	1- H&uuml;sn veya Hasen terimi: Pek &ccedil;ok defa kullanılmıştır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	2- Cemal terimi: Dokuz yerde.</p>\n\n<p>\n	3- Zinet terimi: Kırktan fazla.</p>\n\n<p>\n	Bu terimlerin ge&ccedil;tiği ayetleri teker teker ele almak istersek mevzu daha ziyade tefsire d&ouml;n&uuml;şeceğinden esas konudan ayrılmış olacağız. Bu y&uuml;zden s&ouml;zkonusu ayetleri gruplama suretiyle Kur&#39;an-ı Kerim&#39;in g&ouml;r&uuml;ş&uuml;n&uuml; aktarmaya &ccedil;alışacağız:</p>\n\n<p>\n	A- Allah Teala b&uuml;t&uuml;n k&acirc;inatı ve bu c&uuml;mleden olmak &uuml;zere insanı g&uuml;zel yaratmıştır. G&uuml;zellik bilgece bir nimet olduğu gibi yaratılmışların, bilhassa insanın ihtiya&ccedil; duyduğu şeylerden biridir. Kur&#39;an-ı Kerim bu nimeti memnuniyet verici; kudret, nimet ve hikmeti hatırlatıcı olarak zikreder:</p>\n\n<p>\n	<strong>&quot;Ki O, yarattığı herşeyi en g&uuml;zel yapan(dır)...&quot; </strong>(Secde/7)</p>\n\n<p>\n	<strong>&quot;...Suretinizi de en g&uuml;zel (bir bi&ccedil;im ve incelikte) yarattı&quot; </strong>buyrulur. (Mu&#39;min/64)</p>\n\n<p>\n	<strong>&quot;...Yaratıcıların en g&uuml;zeli olan Allah ne de y&uuml;cedir...&quot; </strong>(M&uuml;&#39;minun/14)</p>\n\n<p>\n	<strong>&quot;Ş&uuml;phesiz, biz yery&uuml;z&uuml; &uuml;zerindeki şeyleri ona bir s&uuml;s kıldık; insanlardan kimin daha g&uuml;zel davranışta bulunduğunu deneyelim diye...&quot; </strong>(Kehf/7)</p>\n\n<p>\n	<strong>&quot;Hi&ccedil; ş&uuml;phesiz biz d&uuml;nya g&ouml;ğ&uuml;n&uuml; &ccedil;ekici s&uuml;sler olan yıldızlarla s&uuml;sleyip donattık...&quot; </strong>(Saffat/6)</p>\n\n<p>\n	<strong>&quot;...Biz d&uuml;nya g&ouml;ğ&uuml;n&uuml; de kandiller -ve geceleri aydınlatan- yıldızlarla s&uuml;sleyip donattık...&quot; </strong>(Fussilet/12)</p>\n\n<p>\n	<strong>&quot;...Andoslun biz d&uuml;nya g&ouml;ğ&uuml;n&uuml; kandille s&uuml;sleyip donattık...&quot;</strong> (M&uuml;lk/5).</p>\n\n<p>\n	<strong>&quot;Andolsun biz g&ouml;kte bur&ccedil;lar kıldık ve onu g&ouml;zleyenler i&ccedil;in s&uuml;sledik.&quot; </strong>(Hicr/16).</p>\n\n<p>\n	<strong>&quot;&Uuml;zerlerindeki g&ouml;ğe bakmıyorlar mı? Biz onu nasıl bina ettik ve onu nasıl s&uuml;sledik... Onun hi&ccedil;bir &ccedil;atlağı yok....&quot;</strong>(K&acirc;f/6)</p>\n\n<p>\n	B- Kur&#39;an-ı Kerim manevi g&uuml;zellikleri &ouml;nemle vurgulamakta ve madde olmayan şeyler i&ccedil;in &quot;g&uuml;zel&quot; tabirini kullanmaktadır. Aşağıdaki ayetlerde &quot;h&uuml;sn&quot; (g&uuml;zellik) sıfatı manevi ve yarı manevi konular i&ccedil;in kullanılmıştır.</p>\n\n<p>\n	&Acirc;l-i İmran&#39;ın 13, Ra&#39;d&#39;ın 29, S&acirc;d&#39;ın 25,40 ve 49. ayetlerinde &quot;h&uuml;sn&quot; kelimesi &quot;g&uuml;zel&quot;, &quot;g&uuml;zel bir yer&quot;, &quot;iyi bir son&quot; ve &quot;iyi&quot; anlamlarında kullanılmıştır.</p>\n\n<p>\n	Keza B&acirc;kara suresinin 83. ayetinde de ş&ouml;yle buyrulur: <strong>&quot;... İnsanlarla g&uuml;zellik ve iyilikle konuşun&quot;</strong></p>\n\n<p>\n	&Ouml;te yandan M&acirc;ide 12, Teğabun 17 ve Had&icirc;d 11&#39;de de &quot;h&uuml;sn&quot; kelimesi &quot;g&uuml;zel bor&ccedil;&quot;, &quot;iyi bor&ccedil;&quot; anlamıyla kullanılmıştır.</p>\n\n<p>\n	Nahl/67 ve 75, Hud/88 ve Hac/58&#39;de de &quot;iyi rızık&quot;, &quot;g&uuml;zel rızık&quot; anlamında; Nahl/125&#39;te ise &quot;g&uuml;zel nasihat&quot; ve &quot;iyi &ouml;ğ&uuml;t&quot; anlamında ge&ccedil;er.</p>\n\n<p>\n	Ahzab/21 ve M&uuml;mtehine/4&#39;te &quot;iyi &ouml;rnek&quot;, &quot;g&uuml;zel &ouml;rnek&quot; anlamında kullanılmıştır.</p>\n\n<p>\n	Yusuf suresinin 3. ayetinde de &quot;kıssaların en g&uuml;zeli&quot; ve &quot;iyi hikaye&quot; şeklinde zikrolunur.</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	Aynı şekilde Kur&#39;an-ı Kerim&#39;de ge&ccedil;en bazı ayetlerde de insani fazilet ve hasletler i&ccedil;in de &quot;g&uuml;zel&quot; tabiri kullanılmıştır. İslam edabiyatında da &quot;g&uuml;zel y&uuml;ze ve alımlı &ccedil;ehre&quot;ye karşılık &quot;g&uuml;zel huy ve iyi hamur -yaratılış-&quot; tabirleri sık&ccedil;a ge&ccedil;er.</p>\n\n<p>\n	Yusuf Suresi&#39;nin 18 ve 83. ayetlerinde Hz. Yusuf&#39;un kanlı g&ouml;mleği kendisine getirildiğinde Hz. Yakub&#39;un ş&ouml;yle dediği buyrulur: <em>&quot;Bu &ccedil;irkin işi nefsiniz g&uuml;zel g&ouml;sterdi size... Ben bu felakete karşı g&uuml;zel sabır g&ouml;steririm.&quot;</em></p>\n\n<p>\n	Aynı şekilde, Mısır&#39;dan d&ouml;nd&uuml;klerinde diğer oğlunun da hırsızlık su&ccedil;uyla yakalanıp k&ouml;le edildiğini duyduğu zaman da Hz. Yakub&#39;un (a.s) aynı c&uuml;mleyi tekrarladığı buyrulur.</p>\n\n<p>\n	Hicr Suresi&#39;nin 85. ayet-i kerimesinde &quot;h&uuml;sn&quot; k&ouml;k&uuml; ş&ouml;yle ge&ccedil;er: <em>&quot;Biz g&ouml;kleri, yeri ve ikisinin arasındakileri hak dışında -bir ama&ccedil;la- yaratmadık. Hi&ccedil; ş&uuml;phesiz o saat -kıyamet- yaklaşarak gelmektedir; &ouml;yleyse -ey el&ccedil;imiz- sen o inkarcılara karşı iyi davran.&quot;</em></p>\n\n<p>\n	Ahzab Suresi&#39;nin 28.ayetinde de ş&ouml;yle buyrulur: <em>&quot;Ey peygamber! Eşlerine s&ouml;yle &lsquo;Eğer siz d&uuml;nya hayatını ve onun s&uuml;sl&uuml; &ccedil;ekiciliğini istiyorsanız gelin hepinizin boşanma bedelini vereyim ve sizi hoşlukla ve iyi bir şekilde salıvereyim&rsquo;&quot;.</em></p>\n\n<p>\n	Yine Ahzab Suresi&#39;nin 49. ayetinde ş&ouml;yle ge&ccedil;er: <em>&quot;Ey iman edenler! M&uuml;min kadınları nikahlayıp sonra onlara dokunmadan boşarsanız bu durumda (...) onları -mal m&uuml;lkle- yararlandırın ve g&uuml;zellikle salıverin.&quot;</em></p>\n\n<p>\n	Mearic Suresi&#39;nin 5. ayetinde de <em>&quot;Şu halde ey peygamber, sen g&uuml;zel bir sabır g&ouml;stererek sabret&quot;</em> buyrulur.</p>\n\n<p>\n	M&uuml;zemmil Suresi 10. ayette ise g&uuml;zel tabiri <em>&quot;Onların -kafirlerle sa&ccedil;ma konuşanların- s&ouml;zlerine karşı sen sabret ve onlardan g&uuml;zel bir tarzda uzak dur&quot;</em> mazmunuyla ge&ccedil;er.</p>\n\n<p>\n	C- Maddi g&uuml;zellikler insanoğlu i&ccedil;in mutlak anlamda hayırlı ve iyi değildir. Bilakis; insanın bu g&uuml;zelliklerden yararlanma tarzıdır &ouml;nemli olan. İnsanoğlu bu d&uuml;nyevi g&uuml;zellik ve &ccedil;ekiciliklerden &quot;insanca yaratılışının gereği olan maslahatlar ve hayırlar yolunda&quot; faydalanırsa bu hayırlı bir ameldir ve sonucu da insan i&ccedil;in iyidir; ama eğer d&uuml;nyevi &ccedil;ekicilik ve g&uuml;zellikleri manevi ve kalıcı g&uuml;zelliklere tercih eder ve k&ouml;t&uuml; ama&ccedil;larla kullanırsa bu g&uuml;zellikler onun i&ccedil;in &quot;şerr&quot; olur ve k&ouml;t&uuml; sonu&ccedil;lar doğururlar. Nitekim Kasas Suresi&#39;nin 60. ayet-i kerimesinde ş&ouml;yle buyrulur: <em>&quot;Size verilen herşey yalnızca d&uuml;nya hayatının met&acirc;ı ve s&uuml;s&uuml;d&uuml;r, Allah katında olan ise daha hayırlı ve daha kalıcıdır. Yine de d&uuml;ş&uuml;n&uuml;p akıllanmaz mısınız?&quot;</em></p>\n\n<p>\n	Kehf Suresi&#39;nin 46. ayet-i kerimesindeyse ş&ouml;yle buyrulur: <em>&quot;Mal ve &ccedil;ocuklar d&uuml;nya hayatının &ccedil;ekici s&uuml;s&uuml;d&uuml;r. S&uuml;rekli olan salih davranışlar ise Rabbinin katında sevap, m&uuml;kafat ve umut etmek bakımından daha hayırlıdır.&quot;</em></p>\n\n<p>\n	Hadid Suresi&#39;nin 20. ve H&ucirc;d Suresi&#39;nin 15. ayet-i kerimesinde d&uuml;nya ve d&uuml;nyanın s&uuml;slerinin ahiret alemi ve onun ebed&icirc; nimetlerine tercih edilmesi teess&uuml;fle kınanır. Bu ise elbette ki d&uuml;nyev&icirc; g&uuml;zellikleri mutlak anlamda ve tamamen reddetmek demek değildir. Kur&#39;an&#39;ın kınadığı şey ruh&icirc; y&uuml;celik, manevi haslet, insan&icirc; meleke ve m&uuml;kemmelliklerden uzaklaşmaya neden olacak bir &quot;d&uuml;nyev&icirc; tutkunluk ve d&uuml;nyanın &ccedil;ekiciliklerine kapılış&quot;tır. D&uuml;nyanın yerilmesi; daha a&ccedil;ık bir deyişle &quot;yerilen&quot; ve &quot;&ouml;v&uuml;len&quot; d&uuml;nya arasındaki sınırın tam ve dakik bir tayini meselesi tamamen inanca dayalı, akidev&icirc;, din&icirc; ve ahlak&icirc; bir meseledir. Ana bahsimizden daha fazla kopmamak i&ccedil;in bu meselenin detaylı izahına girmiyor ve Hadid Suresi&#39;nin 20. ayet-i kerimesini aktarıyoruz:</p>\n\n<p>\n	<em>&quot;Bilin ki d&uuml;nya hayatı ancak bir oyun -eğlence t&uuml;r&uuml;- tutkulu bir oyalanma, bir s&uuml;s, kendi aranızda bir &ouml;v&uuml;nme, -s&uuml;resi ve konusu- mal ve &ccedil;ocuklarda bir &ccedil;oğalma tutkusudur. Bunun misali tıpkı bir yağmur &ouml;rneği gibidir: Onun bitirdiği ekin -&ouml;nce- kafirlerin hoşuna gider, sonra kuruyuverir, bir de bakarsın ki, kesilmiş. Sonra o, &ccedil;&ouml;r-&ccedil;&ouml;p oluvermiştir... Ahirette ise şiddetli bir azab; Allah&#39;tan bir mağfiret ve hoşnutluk da vardır. D&uuml;nya hayatı, aldanış olan bir met&acirc;dan başka birşey değildir.&quot;</em></p>\n\n<p>\n	H&ucirc;d Suresi&#39;nin 15. ayet-i kerimesinde de ş&ouml;yle buyrulur: <em>&quot;Kim d&uuml;nya hayatını ve onun &ccedil;ekiciliğini isterse onlara yapıp ettiklerini, onda tastamam &ouml;deriz ve onlar bunda hi&ccedil;bir eksikliğe de uğratılmazlar.&quot;</em></p>\n\n<p>\n	D- Kur&#39;an-ı Kerim maddi g&uuml;zelliği de kısaca &ouml;ver ve onun da ilahi nimetlerden olduğunu buyurur:</p>\n\n<p>\n	<em>&quot;Ve hayvanları da yarattı, sizin i&ccedil;in onlarda ısınma ve yararlar vardır ve siz onlardan yemektesiniz. Onları -otlaktan- akşamları getirir, sabahları g&ouml;t&uuml;r&uuml;rken onlarda sizin i&ccedil;in bir g&uuml;zellik vardır.&quot;</em> (Nahl/5 ve 6.)</p>\n\n<p>\n	<em>&quot;Onlara binmeniz ve s&uuml;s i&ccedil;in atları, katırları ve merkepleri -yarattı- ve daha sizlerin bilmediğiniz neleri yaratmaktadır.&quot;</em> (Nahl/8)</p>\n\n<p>\n	<em>&quot;Denizi de sizin emrinize veren O&#39;dur. Ondan taze et yemektesiniz ve giyiminizde ondan s&uuml;s eşyaları &ccedil;ıkarmaktasınız...&quot;</em> (Nahl/14)</p>\n\n<p>\n	<em>&quot;Ey Ademoğulları! Biz sizin &ccedil;irkin yerlerinizi &ouml;rtecek bir elbise ve size s&uuml;s kazandıracak bir giyim indirdik -varettik- Takva ile kuşanıp donanmak ise, bu daha hayırlıdır, daha g&uuml;zeldir. Bu, Allah&#39;ın ayetlerindendir. Umulur ki &ouml;ğ&uuml;t alıp d&uuml;ş&uuml;n&uuml;rler.&quot;</em> (A&#39;raf/26)</p>\n\n<p>\n	<em>&quot;Ey Ademoğulları! Her mescid yanında ziynetlerinizi takının. Yiyin, i&ccedil;in ve israf etmeyin. &Ccedil;&uuml;nk&uuml; O, israf edenleri sevmez. De ki, Allah&#39;ın kulları i&ccedil;in &ccedil;ıkardığı ziyneti ve temiz rızıkları kim haram kılmıştır? De ki, bunlar d&uuml;nya hayatında iman edenler i&ccedil;indir, kıyamet g&uuml;n&uuml; ise yalnızca onlarındır. Bilen bir topluluk i&ccedil;in ayetleri b&ouml;yle birer birer a&ccedil;ıklarız.&quot;</em> (A&#39;raf/31-32)</p>\n\n<p>\n	<strong>E- ALLAH TEALA G&Uuml;ZELDİR</strong></p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok ayetinde de Allah Teala kendisinin iyilik, kemal ve g&uuml;zelliğinden s&ouml;zeder:</p>\n\n<p>\n	<em>&quot;O Allah ki, yaratandır, en g&uuml;zel bir bi&ccedil;imde kusursuzca var edendir, şekil ve suret verendir, en g&uuml;zel isimler O&#39;nundur. G&ouml;klerde ve yerde olanların t&uuml;m&uuml; O&#39;nu tesbih etmektedir. O, Aziz, Hakim&#39;dir.&quot;</em> (Haşr/25)</p>\n\n<p>\n	<em>&quot;İsimlerin en g&uuml;zeli Allah&#39;ındır...&quot; </em>(A&#39;raf/180)</p>\n\n<p>\n	<em>&quot;... Sonunda en g&uuml;zel isimler O&#39;nundur&quot;</em> (İsr&acirc;/110)</p>\n\n<p>\n	<em>&quot;... En g&uuml;zel isimler O&#39;nundur...&quot;</em> (T&acirc;h&acirc;/8).</p>\n\n<p>\n	<em>&quot;Allah&#39;ın boyası... Allah&#39;ın boyasından daha g&uuml;zel boyası olan kim?...&quot; </em>(B&acirc;kara/138).</p>\n\n<p>\n	Keza; rivayet, m&uuml;nacaat ve dua gibi diğer islam&icirc; metinlerde de Allah&#39;ın g&uuml;zelliğinden sıkca s&ouml;zedilir. İşte birka&ccedil; &ouml;rnek:</p>\n\n<p>\n	<em>&quot;Ey g&ouml;rkemli ve g&uuml;zellik sahibi...&quot;</em></p>\n\n<p>\n	<em>&quot;Ey y&uuml;celer y&uuml;cesi, ey en alımlı, en g&uuml;zel...&quot;</em></p>\n\n<p>\n	<em>&quot;...Ey s&uuml;sleyici...&quot;</em></p>\n\n<p>\n	<em>&quot;Ey g&uuml;zelliği g&ouml;r&uuml;n&uuml;r kılan...&quot;</em></p>\n\n<p>\n	<em>&quot;Ey herşeyin yaradılışını g&uuml;zelleştiren...&quot;</em></p>\n\n<p>\n	<em>&quot;Kendisini g&uuml;zellik ve &ccedil;ekiciliğe b&uuml;r&uuml;yen O alımlı, m&uuml;nezzehtir...&quot;</em></p>\n\n<p>\n	<em>&quot;Ya Rabbi! G&uuml;zellikte eşsiz bir parlayışı olan -ancak- Sen&#39;sin!...&quot;</em></p>\n\n<p>\n	<em>&quot;Ya Rabbi! G&uuml;zelliğini g&ouml;rmek isteyenleri bundan mahrum bırakma!&quot;</em></p>\n\n<p>\n	<em>&quot;Ya Rabbi! İhsanını umarak sana geldim ve g&uuml;zelliğini g&ouml;rebilmek i&ccedil;in huzuruna vardım.&quot;</em></p>\n\n<p>\n	<em>&quot;Ya Rabbi! G&uuml;zelliğinin hakikatini idrak etmeye g&uuml;&ccedil; yetiremez oldu g&ouml;n&uuml;ller... Ve g&ouml;zler, y&uuml;z&uuml;n&uuml;n g&ouml;rkemini g&ouml;remeyecek kadar aşağıda ve aciz...&quot;</em></p>\n\n<p>\n	<em>&quot;Allah&#39;ım! Senin en g&uuml;zel cemalinden diliyorum dileğimi ve senin b&uuml;t&uuml;n cemalin g&uuml;zeldir elbet.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<em>&quot;Allah Teala g&uuml;zeldir ve g&uuml;zelliği sever&quot;</em></p>\n\n<p>\n	<strong>F- GER&Ccedil;EK OLMAYAN NİSB&Icirc; -G&Ouml;RECELİ- G&Uuml;ZELLİKLER</strong></p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de ge&ccedil;en bazı ayetlerden ger&ccedil;ek olmayan nisb&icirc; birtakım g&uuml;zelliklerin de bulunduğu ve ger&ccedil;ekte g&uuml;zel ve hoş olmayan nice şeylerin, kimilerine g&uuml;zel ve hoş g&ouml;r&uuml;nd&uuml;ğ&uuml; anlaşılmaktadır. Nitekim bazı ayetlerde şeytanın, kafirlerle bozguncuların yaptıklarını kendilerine g&uuml;zelmiş gibi g&ouml;sterdiği buyrulur:</p>\n\n<p>\n	<em>&quot;... Ve Şeytan onlara yapmakta olduklarını &ccedil;ekici ve s&uuml;sl&uuml; g&ouml;sterdi.&quot; </em>(En&#39;am/43)</p>\n\n<p>\n	<em>&quot;... O zaman şeytan onlara amellerini &ccedil;ekici g&ouml;stermişti...&quot;</em> (Enfal/48)</p>\n\n<p>\n	<em>&quot;... Fakat şeytan onlara, yapıp ettiklerini s&uuml;sl&uuml; g&ouml;stermiştir...&quot; </em>(Nahl/63)</p>\n\n<p>\n	<em>&quot;... Şeytan, yapmakta olduklarını s&uuml;slemiştir onlara...&quot; </em>(Neml/24)</p>\n\n<p>\n	<em>&quot;... Kendi yaptıkları şeyleri şeytan onlara s&uuml;sleyip &ccedil;ekici kıldı, b&ouml;ylece onları yoldan alıkoydu...&quot; </em>(Ankebut/38)</p>\n\n<p>\n	<em>&quot;... Biz onlara bir takım yakın kimseleri kabuk gibi &uuml;zerlerine kapattık; onlar da &ouml;nlerinde ve arkalarında olanları (d&uuml;nya işlerini ve ahireti inkar etmeyi) kendilerine s&uuml;sl&uuml; g&ouml;sterdiler...&quot;</em> (Fussilet/25)</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	G- Bazı ayetlerde de Allah Teala amelleri g&uuml;zel g&ouml;sterenin kendisi olduğunu buyurmakta bir ayette sarih olarak ş&ouml;yle demektedir:</p>\n\n<p>\n	<em>&quot;... Biz, her kavmin yaptığı şeyleri kendi nazarlarında s&uuml;sledik, sonra da hepsinin d&ouml;n&uuml;ş&uuml; Allah&#39;adır ve yaptıklarından elbette ki haberdar edeceğiz kendilerini.&quot;</em></p>\n\n<p>\n	<em>&quot;... Ahirette yaptıklarını kendi nazarlarında s&uuml;sl&uuml; g&ouml;steririz; t&acirc; ki iyiden iyiye mağrurlaşıp yollarını yitirsinler...&quot;</em></p>\n\n<p>\n	<em>&quot;... Ama Allah Teala -size l&uuml;tufta bulundu da- imanı sevimli kıldı sizler i&ccedil;in ve y&uuml;reklerinizde s&uuml;sledi onu ve size k&uuml;fr&uuml;, fıskı ve isyanı &ccedil;irkin g&ouml;sterdi...&quot;</em> (Hucurat/7)</p>\n\n<p align=\"center\">\n	*</p>\n\n<p>\n	<strong>H- İSLAM A&Ccedil;ISINDAN S&Uuml;SLENME VE MAKYAJ</strong></p>\n\n<p>\n	&Ouml;ncelikle şunu belirtelim ki İslam&#39;da l&uuml;ks ve aşırı s&uuml;slenme kesinlikle caiz değildir.</p>\n\n<p>\n	G&uuml;zelliğin yasaklandığı sınır, genelde insan&icirc; hasletlere aykırı, yakışıksız ve kepazece s&uuml;slenme ve konfordur:</p>\n\n<p>\n	- Başkalarına karşı &ouml;v&uuml;n&uuml;p b&ouml;b&uuml;rlenebilme i&ccedil;in s&uuml;slenme.</p>\n\n<p>\n	- Fesad i&ccedil;in s&uuml;slenme.</p>\n\n<p>\n	- Kibir ve b&ouml;b&uuml;rlenme amacıyla s&uuml;slenme.</p>\n\n<p>\n	- Haram malla s&uuml;slenme.</p>\n\n<p>\n	- Caiz olmayan &ouml;l&ccedil;&uuml;de -israf ve savurganlığa, l&uuml;ks ve konfora ka&ccedil;acak şekilde- s&uuml;slenme.</p>\n\n<p>\n	Bunlara ilaveten; uhrev&icirc; g&uuml;zellikler ve manev&icirc; hasenatlara karşılık d&uuml;nyevi s&uuml;sleri tercih etmek de yasak ve haramdır.</p>\n\n<p>\n	Ne var ki, bir de kişinin temiz ve muntazam bir g&ouml;r&uuml;n&uuml;m&uuml; olması; m&uuml;min insanlar ve halka karşı &uuml;st&uuml;ne başına &ccedil;eki d&uuml;zen verip temiz ve tertipli olması var ki bu anlamda gayet olumlu, gerekli ve insanca bir tutumdur:</p>\n\n<p>\n	- Namaz ve ibadet i&ccedil;in.</p>\n\n<p>\n	- M&uuml;sl&uuml;manların toplantılarına katıldığında.</p>\n\n<p>\n	- Kadının eşi i&ccedil;in s&uuml;slenmesi.</p>\n\n<p>\n	- Allah&#39;ın nimetine ş&uuml;k&uuml;r yoluyla ve bu ama&ccedil;la s&uuml;slenme.</p>\n\n<p>\n	<em>&quot;Ey Ademoğulları! Biz, sizin &ccedil;irkin yerlerinizi &ouml;rtecek bir elbise ve size s&uuml;s kazandıracak bir giyim indirdik. Takva ile kuşanıp donanmaksa daha hayırlıdır elbet. Bu, Allah&#39;ın ayetlerindendir, umulur ki &ouml;ğ&uuml;t alıp d&uuml;ş&uuml;n&uuml;rler...&quot;</em> (A&#39;raf/26)</p>\n\n<p>\n	<em>&quot;Ey Ademoğulları! Her mescid -ibadet sırasın-da ziynetlerinizi takın. Yiyin, i&ccedil;in ve israf etmeyin. &Ccedil;&uuml;nk&uuml; O, israf edenleri sevmez .&quot; </em>(A&#39;raf/31)</p>\n\n<p>\n	<em>&quot;De ki, Allah&#39;ın kulları i&ccedil;in &ccedil;ıkardığı zineti ve temiz rızıkları kim haram kılmıştır? De ki, bunlar d&uuml;nya hayatında iman edenler i&ccedil;indir, kıyamet g&uuml;n&uuml; ise onlara daha halis ve zahmetsizi var... Bilen bir topluluk i&ccedil;in ayetleri b&ouml;yle birer birer a&ccedil;ıklarız.&quot;</em> (A&#39;raf/32)</p>\n\n<p>\n	Bu arada g&uuml;zellik, temizlik ve tertipli olma hususunda Hz. Ali&#39;nin (a.s) şu vecizelerini de hatırlatmakta fayda vardır:</p>\n\n<p>\n	<em>&quot;Yabancıların &ouml;n&uuml;nde nasıl giyiniyor ve onlara karşı g&uuml;zel ve tertipli g&ouml;r&uuml;nmek istiyorsanız, m&uuml;sl&uuml;man kardeşinizi g&ouml;rmeye gittiğinizde de &ouml;yle davranın.&quot;</em></p>\n\n<p>\n	Ve: <em>&quot;Allah Teala g&uuml;zeldir ve g&uuml;zelliği sever, verdiği nimetin izlerinin kullarında g&ouml;r&uuml;nmesinden hoşlanır.&quot;</em></p>\n\n<p>\n	Ve İmam Rıza&#39;nın (a.s) şu vecizesiyle &quot;İslam&#39;da g&uuml;zellik&quot; bahsimize son veriyoruz:</p>\n\n<p>\n	<em>&quot;Allah Tebarek ve Teala g&uuml;zelliği ve g&uuml;zel g&ouml;r&uuml;nmeyi sever; sefil ve zavallı olma ve b&ouml;yle g&ouml;r&uuml;nmeyi ise sevmez. Allah Teala bir kuluna bir nimet verdiği zaman onun iz ve etkisinin g&ouml;r&uuml;nmesini ister.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p align=\"center\">\n	***</p>\n\n<p align=\"center\">\n	**</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Merhum &Yacute;lahi Gom&thorn;ei&#39;nin &quot;Hikmet-i &Yacute;lahi&quot; sinde, s.103.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Hikmet-i il&acirc;hi, merhum &Yacute;l&acirc;hi Gom&thorn;e&icirc;, s.105.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Mahaccet-&uuml;l Beyz&acirc; -Ali Ekber Gaffari bas&yacute;m&yacute;-, c.8, s.11-13.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Buradaki terkiplerden ama&ccedil; cisimler ve nesnelerdir; terkip ve c&uuml;z&uuml; olmayan manaviyet de&eth;il.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>-&nbsp; s.142-143.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Ahz&acirc;b/72.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- B&acirc;kara/148.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- <em>Rovzene-i be ba&eth;-i behi&thorn;t</em> -Dr. Mazlumi, s.118.-\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- H&uuml;sn, Hasen... Bu terim genellikle iyilik, iyi i&thorn; ve iyi anlam&yacute;nda ge&ccedil;er Kur&#39;an&#39;da. Ama bir&ccedil;ok ayette de sarih ve net bir &thorn;ekilde &quot;g&uuml;zellik&quot; anlam&yacute;nda kullan&yacute;lm&yacute;&thorn;t&yacute;r.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Bu mevzular&yacute;n bir k&yacute;sm&yacute;, biraz terc&uuml;me ve anlam de&eth;i&thorn;ikli&eth;i yap&yacute;larak &Uuml;stad Muhammed Takiy Cafer&#39;in &quot;G&uuml;zellik ve Sanat&quot; adl&yacute; eserinden al&yacute;nm&yacute;&thorn;t&yacute;r.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Bkz. Bihar-ul Envar, Ezziyy-u vet Tecemm&uuml;l bahsi.</p>\n	</div>\n</div>','İslam\'da  Güzellik','','publish','closed','open','','islamda-guzellik','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3171',0,'post','',0),(3172,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p style=\"text-align: right;\">\n	Zeynep ERKUT</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ccedil;ocuk yetiştirmek olduk&ccedil;a meşakkatli ve bir o kadar da &ouml;nemli bir vazifedir. &Ccedil;ocuk yetiştirmek sadece onu fiziksel olarak geliştirip, b&uuml;y&uuml;tmek demek de değildir. İslami &ouml;ğretilere baktığımızda anne-babanın en &ouml;nemli g&ouml;revinin; onları en g&uuml;zel şekilde eğitmek, g&uuml;zel ahlaklı, İslami değerlere sahip &ccedil;ıkan ve insani ve İslami vazifelerini en g&uuml;zel şekilde yerine getiren bir birey olarak yetiştirmek olduğunu g&ouml;r&uuml;yoruz. Bunun &ccedil;eşitli aşamaları vardır. Ge&ccedil;irilen d&ouml;nemlere uygun, yapılması gereken vazifeler &ccedil;eşit &ccedil;eşittir. Nutfenin anne rahmine yerleşeceği vakitten başlayarak hamilelik d&ouml;nemi, bebeklik d&ouml;nemi, &ccedil;ocukluk d&ouml;nemi ve ergenlik d&ouml;nemi olarak peş peşe gider bu s&uuml;re&ccedil;. Her d&ouml;neme ait yapılması ve dikkat edilmesi gereken hususlar da değişkendir. Anne-baba olarak t&uuml;m bu vazifelere dikkat edip, &ccedil;ok dakik ve hassas bir şekilde bu konuya yoğunlaşır ve ona g&ouml;re davranırsak İslam&rsquo;ın istediği bireyleri yetiştirmemiz m&uuml;mk&uuml;n olacaktır. Bu yolda bize yardım edecek yardımcılarımız; Kur&rsquo;an, hadisler ve bu konunun uzmanı &acirc;limler tarafından kaleme alınan eserler olarak yanı başımızdadır. Ama ne yazık ki bize k&ouml;stek olacak etkenler de olduk&ccedil;a fazladır. Kendi nefsimizi daha yetiştirememişken yeni bir birey yetiştirebilmek elbette ki &ccedil;ok kolay bir iş değildir. Bu manevi eksikliklerimizin yanı sıra dış etkenlerde olduk&ccedil;a fazladır bizi t&ouml;kezletebilecek.</p>\n\n<p>\n	Bunlar olduk&ccedil;a fazladır ama biz burada g&uuml;n&uuml;m&uuml;z&uuml;n en etkili silahı olan ve &ccedil;oğu ailelerin de m&uuml;ptela oldukları bir etken olarak &ccedil;ocuk ve televizyon konusunu ele almak istiyoruz.</p>\n\n<p>\n	Teknolojik gelişmeler, iletişim iyidir, faydalı kullanılırsa olumlu etkileri olur tezi s&uuml;rekli dillendirilir doğrudur da ama bizim konumuz işin bu tarafı değil. Şu anda g&uuml;n&uuml;m&uuml;zde televizyonu &ccedil;ocuğumuza faydalı kullanmayı &ouml;ğretelim, olumlu yanlarını alalım yaklaşımının faydalı sonu&ccedil;ları olacağına inanmak m&uuml;mk&uuml;n değil &ccedil;&uuml;nk&uuml; bunu sağlayacak bir y&ouml;n&uuml; yok. Ahlaki olarak en olumsuz olgular ne ise onları evlerimize aktarıyor ve &ouml;nceleri toplum nazarında yargılanan, eleştirilen, kabul g&ouml;rmeyen ve a&ccedil;ıktan yapılamayan k&ouml;t&uuml; fiiller ekranlardan beyinlere &ouml;yle bir şekilde aktarılıyor ki bunun sonucunda toplumda ahlaki fesatlar normal bir hal alıyor. Anadolu insanı, muhafazak&acirc;r aile denilen ve toplumda bazı değerlerin savunucusu olan (veya toplumsal &ccedil;ekingenlikten dolayı b&ouml;yle g&ouml;r&uuml;nen) kesimler bile eskiden s&ouml;z&uuml;n&uuml; telaffuz etmeye &ccedil;ekindikleri ahlaki rezilliklere her akşam ekranlar aracılığıyla şahitlik edebiliyorlar, etmekle de kalmayıp yorumlar yapılıyor, sevdikleri, onlara g&ouml;re iyi adamı canlandıran başrol karakteri şahsında sergilenen k&ouml;t&uuml; fiillere, iffetsizliklere bahane ve &ouml;z&uuml;r getirme yarışına girişiliyor. Kendileri ve aile fertlerine asla yakıştıramayacakları davranış ve s&ouml;zleri aile fertleriyle oturup rahat rahat izleyerek kendi değerleriyle nasıl &ccedil;atıştıklarının, g&ouml;z ve kulaklarını nelere şahit kılıp, nasıl bir kirlenmeyle karşı karşıya kaldıklarının farkına varamıyorlar maalesef. Bazıları her kadar iyi ve k&ouml;t&uuml;n&uuml;n farkındayım, olumsuz etkilenmiyorum alışkanlık ve vakit ge&ccedil;irmek izliyorum dese de bu yalnızca nefsin aldatmacasıdır.</p>\n\n<p>\n	Allah Teala Furkan suresinin 72. ayetinde buyuruyor ki: <strong>&ldquo;Rahman&rsquo;ın kulları batıl şahitlikte bulunmayanlar, boş ve batıla rastladıklarında onurlu bir şekilde ge&ccedil;erler.&rdquo;</strong> Ayetten anlaşılıyor ki Rahman&rsquo;ın has kulları boş batıl şeylerle karşılaşınca ona meyletmezler, aksine ondan y&uuml;z &ccedil;evirirler, buradaki şahitliğin hem yalan yere şahitlik etmeyi hem de batıl işlere şahit olmamayı kastettiğini de tefsirlerde g&ouml;rmekteyiz. Yani g&ouml;zle g&ouml;r&uuml;len, kulakla dinlenilen her şey iyi ve batıldan uzak olmalı. Bu işin ahlaki y&ouml;n&uuml;, bu konuda s&ouml;yleyecek daha &ccedil;ok şey var kesinlikle ama bir s&ouml;z&uuml; fazla uzatmamak i&ccedil;in işin ikinci boyutuna ge&ccedil;mek istiyorum. Peki televizyon &ccedil;ocuklarımızı fiziksel ve zihinsel olarak nasıl etkiler?</p>\n\n<p>\n	Televizyon 2. ve 3. aylarından itibaren bebeklerin dikkatlerini fazlaca cezbeden bir ara&ccedil;tır. Hem g&ouml;rsel hem işitsel olarak &ccedil;ok cazip gelir onlara. Bebekleri televizyonla oyalamak olduk&ccedil;a kolay bir iştir. Televizyon karşısında olduk&ccedil;a sakin kalan bebekler anne-babaya fazla meşgale &ccedil;ıkarmazlar ve bu sebeple de &ccedil;oğu ebeveynin başvurduğu bir y&ouml;ntemdir. Bu y&ouml;ntem ne kadar sağlıklıdır acaba?</p>\n\n<p>\n	Yapılan bilimsel &ccedil;alışmalar erken bebeklik d&ouml;neminde televizyon alışkınlığı kazanan bebeklerin zihin ve dil gelişimlerinin olumsuz etkilendiğini g&ouml;steriyor. Daha doğru bir ifadeyle ilk bebeklik ve &ccedil;ocukluk &ccedil;ağında televizyonla tanışıklığı daha az olan bebek ve &ccedil;ocuklar zek&acirc;-dil gelişimi ve &ccedil;abuk &ouml;ğrenme becerileri televizyon alışkanlığı edinmiş &ccedil;ocuklara g&ouml;re daha &uuml;st seviyede oluyor. &Ouml;zellikle 3 yaş &ouml;ncesi &ccedil;ok hızlı gelişen ve &ouml;ğrenmeye yatkın beyin h&uuml;creleri ya &ccedil;eşitli etkinliklerle korunacak ya da televizyon karşısında zaman ge&ccedil;irerek fonksiyonlarını yerine getirme noktasında yavaş olacak. &Ccedil;&uuml;nk&uuml; yaş &ouml;ncesi &ccedil;ok yoğun olan bu beyin h&uuml;creler doğru y&ouml;nlendirme ve &ouml;ğretilerle ileriki yıllara y&ouml;nelik etkenlerle donatılmış olur. Kendi haline bırakılırsa atıl hale gelir. &Ccedil;ocuklardaki dikkat eksikliği, sosyal iletişim bozukluğu, &ccedil;abuk kavrayıp-&ouml;ğrenememe gibi sorunların kaynağı 3 yaş &ouml;ncesi d&ouml;nemle birebir bağlantılıdır. Ve televizyon alışkanlığını bu yaşlarda edinen &ccedil;ocukların ileriki d&ouml;nemlerde televizyon bağımlılığından kurtulmaları kolay olmayacaktır. Televizyon karşısında daha fazla zaman ge&ccedil;iren &ccedil;ocuklarda başka olumsuzluklar meydana &ccedil;ıkmaya başlayacaktır zamanla. Hareketsiz bir yaşam ve tv karşısında atıştırma alışkanlığına bağlı olarak obezite, kitap okuma ve ders &ccedil;alışmaya ilgisizlik, aile bireyleriyle ilişki kopukluğu ve ahlaki erezyon.</p>\n\n<p>\n	&Ccedil;ocuklarımızı t&uuml;m bu olumsuzluklardan korumak i&ccedil;in yapmamız gereken şey en baştan onların televizyon bağımlısı hale gelmelerini &ouml;nlemek. Bu da yasaklamalarla değil elbette. Televizyonu yasaklar ve kapatır ama yerini dolduracak olumlu bir etkinlik koymazsanız başarılı olmanız m&uuml;mk&uuml;n olmayacaktır. Evde yasaktır izleyemez ama gittiği yerde g&ouml;z&uuml;n&uuml; televizyondan alamayan &ccedil;ocuklar meydana gelir. Yapılması gereken bebek etrafıyla ilgilenmeye başladığı andan itibaren ilgisini olumlu şeylere y&ouml;nlendirmektir. Bebeğinizin televizyona ilgi g&ouml;sterdiğini fark ettiğiniz anda onun ilgisini kendinize &ccedil;ekin, onunla konuşun, farklı şekil ve renklerdeki ara&ccedil; gere&ccedil;lerle iletişime y&ouml;nlendirerek ona keyifli zaman ge&ccedil;irtin, s&uuml;rekli bu yolu izlerseniz b&uuml;y&uuml;me s&uuml;recinde onun televizyona &ccedil;ok fazla ilgi g&ouml;stermediğini fark edeceksiniz. &Ccedil;&uuml;nk&uuml; onun i&ccedil;in daha fazla keyif alacağı şeyleri sunmuş oluyorsunuz siz. Daha b&uuml;y&uuml;k &ccedil;ocuklar i&ccedil;inse, birlikte oynanan oyunlar, aktiviteler, kitap okuma, dua ve Kur&rsquo;an dinleme organizeleri yaparak hem zihnini hem ruhunu besleyerek dikkat ve ilgisini y&ouml;nlendirmeniz m&uuml;mk&uuml;n olacak. Hayatımıza bir g&ouml;z atalım i&ccedil;imizde ka&ccedil; anne-baba akşam evde &ccedil;ocuklarıyla onların hoşuna giden aktiviteler de bulunuyor. Anne-babalar şuna &ccedil;ok dikkat etsinler, eğer kendileri televizyon izliyorlar ve bunu yaparken her şeyden dikkati kopararak sadece tv&rsquo;ye yoğunlaşıyorlarsa bu konuda &ccedil;ocuklardan farklı bir davranış beklemesinler. Hangi program olursa olsun, ne izliyorsanız izleyin; haber, tartışma, belgesel, film her ne izliyorsanız izleyin bu esnada aile fertleriyle de s&uuml;rekli bir iletişim halinde olun. Unutmayın ki sizler modelsiniz ve &ccedil;ocuklar tarafından s&uuml;rekli g&ouml;zlemlenip, taklit ediliyorsunuz. Sizin alışkanlıklarınız kontroll&uuml; olursa onlarda daha kontroll&uuml; ve sağlıklı alışkanlıklar edineceklerdir. Sizler anne-baba olarak tv karşısında daha az vakit ge&ccedil;irin, onun yerine g&uuml;nde bir-iki saatinizi &ccedil;ocuklarınıza ayırın, onlarla oyun oynayın, &ccedil;ocuk olun onlarla ve inanın bu onlara en iyi eğitim veren okuldan, en pahalı oyuncaklardan ve en iyi kitaplardan daha &ccedil;ok şey &ouml;ğretecektir. En &ouml;nemlisi de onun kişilik gelişimine sayısız faydalar sağlayacaktır. Bırakın ekonomiyi, siyaseti, kim ne demiş ne yapmışı. Zaten kısıtlı zamanlarda bir araya gelinen aile ortamınızı &ccedil;ocuklarınızı ruhsal a&ccedil;ıdan sağlıklı, kişilikli, kendine ve &ccedil;evresine saygılı ve vazifelerini &ouml;ğrenip-hayata ge&ccedil;iren bir birey olarak yetiştiren bir mektep haline getirin. Siz, size emanet verilen bu hazineleri en g&uuml;zel şekilde korumak ve bu madeni en g&uuml;zel bi&ccedil;imde işleyip onu en değerli varlıklar haline getirmekle y&uuml;k&uuml;ml&uuml;s&uuml;n&uuml;z. Bu konuda gevşeklik g&ouml;sterme l&uuml;ks&uuml;m&uuml;z yok. Onlardan biz sorumluyuz. Ve onların o işlenmemiş tarlalarına ne ekersek onu bi&ccedil;eriz. Onlara karşı daima yumuşak, sevecen, ilgili ve onları dikkate alan anne-babalar olarak yaklaşırsak daha sağlıklı bireyler yetiştiririz. Bunu onların hem bu d&uuml;nyada hem de ahiretteki mutluluğa ulaşabilmeleri i&ccedil;in yapmalıyız. Sağlıklı d&uuml;ş&uuml;nemeyen, sağlıklı hissedemeyen bir bireyden hem hayat sahnesinde hem de İslami vazifelerini yerine getirme noktasında başarı beklemek fazlaca hayalperestlik olsa gerek. Biz vazifelerimizi bilmez ya da gevşek davranırsak yaşanan yanlışların sorumlusu biz oluruz.</p>\n\n<p>\n	İlahi! Bizlere sana en g&uuml;zel şekilde kulluk edip vazifelerimizi en g&uuml;zel şekilde yerine getirmeyi ve sana en g&uuml;zel şekilde kulluk eden ve vazifelerini en g&uuml;zel şekilde yerine getiren salih evlatlar yetiştirmeyi nasip eyle!</p>\n\n<p>\n	&nbsp;</p>','Çocuklar ve Televizyon','','publish','closed','open','','cocuklar-ve-televizyon','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3172',0,'post','',0),(3173,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Kadının konumu&nbsp; ve değeriyle ilgili y&uuml;zyıllardır her g&ouml;r&uuml;ş ve gruptan insanlar bir takım a&ccedil;ıklamalarda bulunurlar. S&ouml;zde &ouml;zg&uuml;rl&uuml;k adına kadını bir kukla gibi sadece bir obje olarak g&ouml;renler bile vardır. Genelde yaygın olan g&ouml;r&uuml;şte budur ve &ccedil;ok garip ki adına da modernlik denilmektedir. Peki y&uuml;zyıllardır bunca filozof, bilgin ve&nbsp; hatta&nbsp; Peygamberler&nbsp; yetiştiren&nbsp; kadının, annelik gibi kutsal bir g&ouml;revin sadece kendisine verilmiş olan tek varlık kadının ger&ccedil;ek yeri &nbsp;ve değeri &nbsp;nedir? Bu makalede kadının İslam&rsquo;daki konumunu ele alacağız.</p>\n\n<p>\n	Bazı toplumların &ouml;zellikle batının eleştirdiği konulardan biride İslam&rsquo;da kadının konumu dur. Diğer b&uuml;t&uuml;n değerlerimizin olduğu gibi bu konunun da i&ccedil;eriğine ve detaylarına bakmadan sadece İslam&rsquo;ın &ccedil;er&ccedil;evesinde ve İslami kurallara dayalı bir değer olduğunu d&uuml;ş&uuml;nerek kendilerine eleştiride bulunmaya mecbur hissetmişlerdir. Yani aslında burada eleştirdikleri İslam&rsquo;ın kadına verdiği değer değil, İslam&rsquo;ın kendisidir. Eğer İslam&rsquo;ın kadına sağladığı imkanları ve verdiği değeri&nbsp; başka bir inanış vermiş olsaydı ş&uuml;phesiz&nbsp; takdir ve saygıyla karşılanırdı.</p>\n\n<p>\n	İslam dini kadını cahiliye bataklığından kurtarıp ona &ouml;zel bir konum kazandırmıştır. Kadının utan&ccedil; ve y&uuml;zkarası olarak değerlendirildiği, kız &ccedil;ocuklarının diri diri toprağa g&ouml;m&uuml;ld&uuml;ğ&uuml; bir d&ouml;nemde kadını elinden tutarak ona şahsiyet kazandıran ve b&ouml;ylesi bir yobazlığı ortadan kaldırarak medeniyeti getiren yegane ve y&uuml;ce dinimiz İslam bu &ccedil;irkinliği Kur-an&rsquo;ı Kerim&rsquo;in bir &ccedil;ok ayetiyle kınayarak ş&ouml;yle buyuruyor: <strong>&ldquo; Onlardan birine, d&uuml;nyaya gelen &ccedil;ocuğun kız olduğu m&uuml;jdelendiğinde sinirden suratı morarır ve &ouml;fkesini gizlemeye &ccedil;alışır. Aldığı bu k&ouml;t&uuml; haber y&uuml;z&uuml;nden evinde barkından ka&ccedil;ar, zillet ve al&ccedil;almayı kabullenerek bu bebeği b&uuml;y&uuml;teceğine mi yoksa onu toprağa mı gizleyeceğine karar veremez. Bilin ki pek k&ouml;t&uuml; bir yargıda bulunuyorlar.&rdquo;1</strong></p>\n\n<p>\n	<strong>&ldquo;Fakirlik korkusuyla &ccedil;ocuklarınızı &ouml;ld&uuml;rmeyin, onlara da size de rızık biz vereceğiz. Ş&uuml;phe yok ki onları &ouml;ld&uuml;rmek pek b&uuml;y&uuml;k bir g&uuml;nahtır.&rdquo;2</strong></p>\n\n<p>\n	Y&uuml;ce Peygamberimiz Hz. Muhammed (saa) b&ouml;ylesi kutsal ve medeni bir dinin, kuralları asılar &ouml;ncesinden belirlendiği halde kıyamete kadar diğer b&uuml;t&uuml;n g&ouml;r&uuml;şleri geride bırakacak kadar ileri d&uuml;ş&uuml;ncelere sahip ve tahrif edilmeyen tek din İslam&rsquo;ın lideridir.</p>\n\n<p>\n	Y&uuml;ce Peygamberimiz (saa), s&ouml;zleri ve yaşantısıyla diğer b&uuml;t&uuml;n konularda olduğu gibi, kadına verilmesi gereken değer konusunda da İslam alemine hatta t&uuml;m insanlığa &ouml;rnek olmuştur. Kızı Hz. Fatıma (sa) ya verdiği değer bunun en &ouml;nemli &ouml;rneklerindendir.</p>\n\n<p>\n	Peygamberimiz (saa) kızı Fatıma (sa) yanına geldiğinde ayağa kalkar, Onu &ouml;per ve kendi yerin oturturdu. Kadının şahsiyeti ve konumuna verilebilecek en g&uuml;zel &ouml;rnek gene Hz. Fatıma (sa) dır. Takvası, iffeti, hicabı, ahlakıyla kadının aslında ne kadar saygın ve değerli bir konumda olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	İslam&rsquo;ın &ouml;l&ccedil;&uuml; kıldığı hicap, iffet, takva&hellip; Kadını batılıların d&uuml;ş&uuml;nd&uuml;kleri gibi toplumdan soyutlamak i&ccedil;in değil, ona itibar ve saygı kazandırmak i&ccedil;indir. İslam bu sayede kadını sınırlayarak geride bırakmamış, aksine onun &ouml;zel ve değerli bir varlık olduğunu ortaya koymuştur. İslam kadını hicabıyla, iffetiyle &ouml;yle bir &nbsp;konuma getirmiştir ki başka hi&ccedil;bir inanış ve d&uuml;ş&uuml;nce kadına bu değeri vermemiştir. Onu&nbsp; hicabıyla toplumdan soyutlamamış, aksine onu se&ccedil;kin ve &ouml;zel bir varlık olarak g&ouml;rm&uuml;şt&uuml;r. Tıpkı bir deniz kabuğunun i&ccedil;indeki &nbsp;inci gibi. Zira &ouml;zel ve değerli olan her şey gizlidir.</p>\n\n<p>\n	İlam kadının sadece erkeğin g&ouml;z zevkini s&uuml;sleyen bir varlık olarak değil, kişiliği ve yeteneği ile toplumda yer edinmesini, hatta hayatın her alanında kadına ihtiya&ccedil; olduğunu ve aktif olması gerektiği g&ouml;r&uuml;ş&uuml;ndedir.</p>\n\n<p>\n	Bu şekilde kadını &ouml;zg&uuml;rleştiren ve ona şahsiyet kazandıran en m&uuml;kemmel dinin adıdır İslam. Zira erkeklerin g&ouml;z hapsinde olmakta bir nevi esarettir.&nbsp;</p>\n\n<p>\n	İslam cahiliye d&ouml;neminde olduğu gibi g&uuml;n&uuml;m&uuml;zde de s&ouml;zde medeni insanların gururla yaptıkları bebek katilliği olan k&uuml;rtajı engellemiştir. Yani eskiden diri diri g&ouml;mmek yerine diri diri par&ccedil;alamak. Bu bebek &ouml;l&uuml;mlerinin bir&ccedil;oğuna sebep olan gayri meşru yoldan &ccedil;ocuk sahibi olmayı engellemiştir.</p>\n\n<p>\n	İslam kadına erkekten daha &ccedil;ok &ouml;nem vermiş, sorumluluğun &ccedil;oğunu erkeğe farz kılmıştır. &Ouml;yle ki İslam&rsquo;da bir kadın &ccedil;ocuğuna s&uuml;t vermek mecburiyetinde bile değildir.</p>\n\n<p>\n	İslam kadınların birer eşya gibi kullanılıp bir k&ouml;şeye atılmalarını, meydana gelen &ccedil;ocukların da annesiz babasız bırakılmalarını engellemiştir. Nikahla kadını himayesine almak, maddi ihtiya&ccedil;larını karşılayarak ta g&uuml;vencesi altına almakla erkeği sorumlu tutmuştur.</p>\n\n<p>\n	Şimdi soruyorum b&uuml;t&uuml;n bu engellemeler KISITLAMAK MIDIR?&nbsp; Yoksa kadını&nbsp; &Ouml;ZG&Uuml;RLEŞTİRMEK ve &Ouml;ZELLEŞTİRMEK Mİ?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1.&nbsp; Nahl/ 58-59</strong></p>\n\n<p>\n	<strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 2.&nbsp; İsra/ 31&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sema Zeynep ATLAN</strong></p>','Kısıtlamak mı? Özgürleştirmek mi?','','publish','closed','open','','kisitlamak-mi-ozgurlestirmek-mi','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3173',0,'post','',0),(3174,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<div>\n	<p style=\"text-align: right;\">\n		Do&ccedil;. Dr. Muhammed Rıza Kaim&icirc; Mukaddem</p>\n	&nbsp;\n\n	<p>\n		<strong>&Ouml;zet</strong></p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Eğitimde kullanılan zararlı y&ouml;ntemlerden biri cezalandırmaktadır. Ceza, eğitimde kullanılan metotlardan birisidir ve &ouml;zel durumlarda engelleyici ve bazen de terbiye edici bir metottur. Bu a&ccedil;ıdan olumlu metotlar arasında yer almaktadır. Uygulanması durumunda eğitici etkileri bulunmaktadır.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Diğer taraftan, bu y&ouml;ntem &ouml;zel şartlarına ve &ccedil;eşitli boyutlarına dikkat edilerek uygulanması durumunda etkili olmaktadır. Aksi halde yıkıcı etkileri olumlu etkilerinden &ccedil;ok fazladır. Bu a&ccedil;ıdan da olumsuz metotlar arasında yer almaktadır.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Cezanın merhaleleri vardır. Bunlar, g&ouml;rmezden gelme, kinaye, doğrudan gizli uyarı, mahrum bırakma, kınama ve yerme ve son olarak fiziksel ceza. Fiziksel cezanın caiz olup olmadığı, sınırları, &ouml;ğrencinin yaşı ve fiziksel cezayı gerektiren davranışlar hakkında bir takım sorular mevcuttur ki bu b&ouml;l&uuml;m i&ccedil;inde değinilmiştir.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Bu y&ouml;ntemin uygulanması, bir takım kural ve şartlara bağlıdır. Bu kural ve şartlara dikkat edilmemesi sonucu, ciddi ve telafisi m&uuml;mk&uuml;n olmayan zararlara yol a&ccedil;acaktır.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Tenbih<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a>, eğitim y&ouml;ntemlerinden birisidir ve &ouml;zel durumlarda bazen hatalardan alıkoyucu ve bazen de hataları d&uuml;zeltici olabilir. Uygulanması durumunda eğitici etkisi olduğundan, pozitif eğitim y&ouml;ntemleri arasında yer almaktadır.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		Diğer taraftan, bu y&ouml;ntemin uygulanması, &ouml;zel şartlarına ve &ccedil;eşitli boyutlarına dikkat edildiği takdirde etkili olmaktadır. Aksi halde yıkıcı etkisi, olumlu etkilerinden &ccedil;ok &ccedil;ok fazladır. Bu &ouml;zelliğinden dolayı da negatif ve zarar verici y&ouml;ntemler arasında yer almaktadır. Bundan dolayı bu konuyu ele alışımız, &ouml;nceki konuları ele alışımızdan farklı olacaktır. Şimdi konuyu değerlendireceğiz.</p>\n\n	<p style=\"margin-left:56.7pt;\">\n		&nbsp;</p>\n\n	<p>\n		<strong>1- Tenbih Kavramının Tanımı</strong></p>\n\n	<p>\n		Tenbih, tef&rsquo;il kalıbının mastarıdır ve uykudan uyanmak anlamına gelen &ldquo;nu-bi-he&rdquo; k&ouml;k&uuml;nden t&uuml;remiştir. L&uuml;gatte uyandırmak, bir şey hakkında bilgilendirmek ve bildirmek anlamındadır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> Bu durumda tenbih, l&uuml;gat ve genel anlamı itibariyle mutlak olarak herhangi bir bi&ccedil;imde bilgilendirmek şeklinde ger&ccedil;ekleşebilir. Bundan dolayı mutlak olarak herhangi bir bi&ccedil;imde bilgilendirmek dendiğinde bu, &ouml;ğretmek, nasihat etmek, uyarmak, uyandırmak vs&hellip; ve sınıfta, iş yerinde, uyku halinde veya uyanık halde yani her yerde bilgilendirmek anlamına gelmekte ve bunların hepsi tenbihin bir &ouml;rneği olabilmektedir.</p>\n\n	<p>\n		Tenbihin ıstılahtaki anlamı da hatalı &ouml;ğrenciyi, yaptığı beğenilmeyen hareketin sonucundan dolayı ve aynı hareketi tekrar yapmaması i&ccedil;in hoşlanılmayacak bir tecr&uuml;beyle y&uuml;z y&uuml;ze getirmektir.</p>\n\n	<p>\n		Buna g&ouml;re, ıstılah anlamı ile l&uuml;gat anlamı bir a&ccedil;ıdan aynı ve iki a&ccedil;ıdan da farklıdır. Istılah a&ccedil;ısından tenbih, iki &ouml;zellik ile bilgilendirmedir:</p>\n\n	<p>\n		1- &Ouml;ğrencinin beğenilmeyen davranışından sonra ve ona y&ouml;neliktir.</p>\n\n	<p>\n		2- &Ouml;zel bir y&ouml;ntemle ger&ccedil;ekleşir ve o &ouml;zel y&ouml;ntem, &ouml;ğrenciyi hoş olmayan bir tecr&uuml;beyle y&uuml;z y&uuml;ze getirmektir.</p>\n\n	<p>\n		Şu noktanın hatırlatılmasında fayda var; hoş olmayan tecr&uuml;be, her &ccedil;eşit duygusal ve toplumsal mahrumiyeti, bireysel kısıtlamaları, dışlanmaları ve kınamaları ve en son olarak fiziksel cezayı kapsamaktadır. Elbette tenbihin &ouml;zel anlamı da vardır ve o anlam fiziksel eziyet olan dayaktır. Bu durumda had ve ta&rsquo;zir<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> de bir t&uuml;r tenbih sayılmaktadır. Zira hem hoş olmayan bir tecr&uuml;bedir ve hem de beğenilmeyen davranıştan sonra tenbih amacıyla ger&ccedil;ekleşmektedir. Bu durumda şu soru akla gelmektedir: tenbih, had ve ta&rsquo;zir arasındaki asli fark nedir?</p>\n\n	<p>\n		Cevap olarak ş&ouml;yle denilebilir: had ve ta&rsquo;ziri de şer&rsquo;&icirc; tenbih olarak adlandırmamızda hi&ccedil;bir engel yoktur. Ancak tenbih ile en az iki farkı vardır. Birincisi, had ve ta&rsquo;zirin şer&rsquo;&icirc; h&acirc;kim tarafından belirlenmesi gerekirken tenbih, ebeveyn veya eğitmen tarafından ger&ccedil;ekleştirilebilir. İkincisi, had ve ta&rsquo;zir bazı b&uuml;y&uuml;k g&uuml;nahlar gibi &ouml;zel davranışlardan dolayı verilen bir cezadır. Eğer bu g&uuml;nahlardan birini işleyen kimse baliğ ise had uygulanır, ancak baliğ değilse ta&rsquo;zir uygulanır. H&acirc;lbuki tenbihin dairesi &ccedil;ok geniştir. Hatta k&uuml;smek, inat&ccedil;ılık etmek gibi &ccedil;ok k&uuml;&ccedil;&uuml;k durumlarda bile uygulanabilir. &Uuml;&ccedil;&uuml;nc&uuml; bir fark da s&ouml;ylenebilir, had ve ta&rsquo;zir uygulanmak suretiyle verilen fiziksel cezadan kaynaklanan acı, tenbihten kaynaklanan acıdan &ccedil;ok daha fazladır.</p>\n\n	<p>\n		Uyarmak, nasihat etmek, hatırlatmak ve g&ouml;r&uuml;ş kazandırmak da bilgilendirmek ile aynıdır. Ancak bazı a&ccedil;ılardan da birbirlerinden ayrılmaktadırlar. Bunları tenbihten ayıran en &ouml;nemli &ouml;zellik, bunların genellikle buluğ yaşının &uuml;st&uuml;ndekiler i&ccedil;in uygulanıyor olmasıdır. Zira bunların uygulanabilmesi i&ccedil;in &ouml;ğrenci hakkında bilgi sahibi olmaya ihtiya&ccedil; vardır. Bu y&ouml;ntemlerin uygulanabilmesinin en doğru zamanı genellikle buluğ &ccedil;ağından sonraki zamana tekab&uuml;l eder ve &ouml;ncesinde uygulanması durumunda fazla bir etkisi olmaz. Tenbihin ise buluğdan &ouml;nce uygulanmasının bir mahsuru olmamakla birlikte etkisi de vardır. Başka bir tabirle beyan edecek olursak, bahsedilen y&ouml;ntemlerin uygulanabilmesi, &ouml;ğrencinin belli bir akıl seviyesine ve anlama kapasitesine ulaşmış olmasıyla alakalıdır. Anlama kapasiteleri de belli bir kavrayış gelişimini gerektirir.</p>\n\n	<p>\n		H&acirc;lbuki tenbih, &ouml;ğrencinin duygu ve fizikiyle alakalıdır. Bu y&uuml;zden k&uuml;&ccedil;&uuml;k yaşlarda da etkili olabilir ve &ouml;ğrenci tarafından algılanabilir. İlave olarak, bahsedilen y&ouml;ntemlerin uygulanması, &ouml;ğrencinin bir hata işlemesini gerektirmemektedir. Belki hata işlemeden ve uyumsuzlukların ortaya &ccedil;ıkmasından &ouml;nce &ouml;n&uuml;n&uuml; almak hedefiyle ger&ccedil;ekleştirilebilir. Bunlardan başka, bahsedilen y&ouml;ntemlerin t&uuml;m&uuml;n&uuml; tenbihten ayıran kendine &ouml;zg&uuml; durumları vardır ve bu durumların &ouml;zel yerlerinde konu edilmesi gerekir.</p>\n\n	<p>\n		<strong>2- Cezanın Etkisinin Ger&ccedil;ekleşmesi</strong></p>\n\n	<p>\n		Burada akla takılan soru şudur: Cezanın etkisinin ger&ccedil;ekleşmesi nasıldır? Başka bir tabirle, insanın bu y&ouml;ntemden etkilenmesi nasıl ger&ccedil;ekleşmektedir?</p>\n\n	<p>\n		Cevabı şudur: İnsanda hubb-u zat yani kendini sevme &ouml;zelliği vardır. Bunun ispatlanması i&ccedil;in delile ihtiya&ccedil; yoktur. Zira herkes bu ger&ccedil;eği kendi benliğinde hissetmektedir, yani ilm-i huzur&icirc; ile bilmektedir. İnsanın t&uuml;m eylemlerinin hakikati budur diyebiliriz. Eğer bir şeyi seviyorsa ve ona &acirc;şıksa, bu şekilde lezzet aldığından dolayıdır ve eğer bir şeyden korkuyorsa veya nefret ediyorsa, nefsine eziyet edip, acıttığı i&ccedil;indir. Bundan dolayı t&uuml;m &ccedil;abası lezzet ve mutluluk veren şeyleri cezp etmek ve acı verici ve &uuml;z&uuml;c&uuml; şeyleri uzaklaştırmaktır.</p>\n\n	<p>\n		Bu, ceza y&ouml;nteminin etkisinin ger&ccedil;ekleşmesine delildir ve bundan dolayı eğitmen bu y&ouml;ntemi kullanmaktadır. Cezalandırılan kimse, verilen cezanın asıl sebebinin uygunsuz davranışı olduğunu anladığında, etkilenmekte ve beğenmediği bu tecr&uuml;beyi bir daha yaşamamak i&ccedil;in aynı davranışı tekrar etmemektedir. Bundan ceza ile amacın irtibatı anlaşılabilir. Zira cezanın d&uuml;zeltici bir rol&uuml; vardır ve bazı durumlarda &ouml;ğrenciyi uygunsuz davranışların tekrarından alıkoyar. &Ouml;ğrencinin ahl&acirc;k&icirc; rezilliklere koşmasını engeller. Bu da insan yaratılışının asıl hedefini, yani Allah&rsquo;a yakınlaşmayı &ouml;ğrenciye anlatmaya yarayacak zamanı kazandırır ve kendisinin asıl makamına, yani Allah&rsquo;ın yery&uuml;z&uuml;ndeki halifeliğine yaklaşmasını sağlar.</p>\n\n	<p>\n		<strong>3- Ceza Uygulamasının Sınırları</strong></p>\n\n	<p>\n		Ceza, insanın gelişim aşamalarının t&uuml;m&uuml;ne şamil olan bir y&ouml;ntemdir ve insan hayatı m&uuml;ddetince uygulanabilir. Zira eğitim, doğumdan &ouml;nce yapılması gerekenleri kapsamakla birlikte, hayatın ilk lahzalarıyla başlar ve &ouml;mr&uuml;n son anlarına kadar devam eder. &Ccedil;&uuml;nk&uuml; insanın hata yapmasına yol a&ccedil;an t&uuml;m kısıtlama ve zaaflar, her daim insanla birliktedir. Bundan dolayı, engelleyici ve d&uuml;zeltici rol&uuml; olan cezanın hayatın t&uuml;m merhalelerinde kendine &ouml;zg&uuml; uygulanır olma &ouml;zelliği vardır.</p>\n\n	<p>\n		Elbette insan gelişiminin her bir merhalesinin kendine has &ouml;zelliklerinin olduğu ve kısıtlama ve zaafların bu merhalelerin doğasına g&ouml;re iniş ve &ccedil;ıkışlara sahip olduğu a&ccedil;ıktır. Bundan dolayı her merhalenin gereklerine g&ouml;re ceza da &ouml;zel bir şekle d&ouml;n&uuml;şebilmektedir. Cezanın nicelik ve niteliği, &ouml;ğrencinin yaşına, konumuna, &ccedil;okluğuna, azlığına ve hatanın t&uuml;r&uuml;ne g&ouml;redir.</p>\n\n	<p>\n		&Ouml;rnek: k&uuml;&ccedil;&uuml;k yaşlarda yapılan hatalar daha &ccedil;ok cahillikten kaynaklanmaktadır ve doğruyu anlatmak ve surat asmak, kısa zamanlı k&uuml;sme gibi cezalarla d&uuml;zeltilebilir. İleri yaşlarda hatalar isyan şeklinde olabilir. Bu durumda d&uuml;zeltilebilmesi i&ccedil;in ağır cezalar ve yeterli olmazsa fiziksel ceza gibi daha ağır cezalar ve yine yeterli olmazsa had uygulamak gerekebilir. Bu konuyu ceza dereceleri başlığında daha geniş ele alacağız.</p>\n\n	<p>\n		<strong>4- Ceza &Ccedil;eşitleri</strong></p>\n\n	<p>\n		Genel olarak &ouml;ğrenciye etki &ccedil;eşidi a&ccedil;ısından iki t&uuml;rl&uuml;d&uuml;r:</p>\n\n	<p>\n		<strong>1- Duygusal:</strong> bu ceza şekli bireyin rahatsız olmasına neden olur ve cezanın şiddetine ve zaafına g&ouml;re birey &uuml;zerinde &ouml;zel bir duygusal baskı oluşturur. Bununla birlikte beden &uuml;zerinde doğrudan bir etkisi yoktur. &Ouml;rnek; kınama, uyarma, k&uuml;sme, sevdiği şeylerden uzak tutma gibi.</p>\n\n	<p>\n		<strong>2- Fiziksel:</strong> Doğrudan &ouml;ğrencinin bedenine etki etmekte ve acıya neden olmaktadır. Sonu&ccedil;ta &ouml;ğrenci &uuml;zerinde ruhsal bir baskıya neden olur. &Ouml;rnek; dayak, şer&rsquo;&icirc; hadlerin uygulanması gibi.</p>\n\n	<p>\n		Bir sonraki konuda gerekli olduğu &ouml;l&ccedil;&uuml;de her birinin &ouml;l&ccedil;&uuml; ve sınırlarına değineceğiz.</p>\n\n	<p>\n		<strong>5- Cezanın Uygulama Merhaleleri</strong></p>\n\n	<p>\n		Hataların b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k olup, cezaların &ccedil;eşitli olmasına ve hata işleyen &ouml;ğrencinin durumuna g&ouml;re ceza y&ouml;nteminin uygulanışında da merhaleleri olmalıdır. Aşağıda bunlara değineceğiz.</p>\n\n	<p>\n		Bu merhaleleri beyan etmeden &ouml;nce şu noktayı a&ccedil;ıklamayı gerekli g&ouml;r&uuml;yoruz: Her merhalenin kendisine ait ayrı aşamaları da bulunmaktadır. &Ouml;rnek olarak; &ccedil;ocuğun &ccedil;ok b&uuml;y&uuml;k olmayan s&ouml;zl&uuml; hatasından ge&ccedil;mek de, &ccedil;ok k&ouml;t&uuml; hatasından ge&ccedil;memek de g&ouml;rmezden gelmektir. Bu konuda eğitmen karar almalıdır.</p>\n\n	<p>\n		<strong>5-1 G&ouml;rmezden Gelme</strong></p>\n\n	<p>\n		Ceza y&ouml;ntemini uygulamanın birinci basamağı g&ouml;rmezden gelmektir. Yani eğitmen bir &ouml;ğrencide g&ouml;rd&uuml;ğ&uuml; ilk hatayı g&ouml;rmezden gelir ve sanki hi&ccedil;bir şeyden haberi yokmuş gibi davranır. Bu davranışın iki sonucu vardır: İlki, &ouml;ğrencinin saygınlığı &ouml;zellikle gizli bir hata yapmışsa korunmuş olur ve ona hareketlerini g&ouml;zden ge&ccedil;irmesi i&ccedil;in ikinci bir şans verilmiş olur. İkincisi, eğitmenin &ouml;ğrenci tarafından kadri ve makamı bilinir. İmam Cafer Sadık (as) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Kadrinizi, g&ouml;rmezden gelme ile y&uuml;celtin.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n	<p>\n		İmam Ali (as) g&ouml;rmezden gelmenin, eğitmenin yaptığı işin &ouml;v&uuml;lmesine neden olduğunu buyurmuştur:</p>\n\n	<p>\n		&ldquo;G&ouml;rmezden gel ki, işin &ouml;v&uuml;ls&uuml;n.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n	<p>\n		İmam&rsquo;ın (as) kendisi de yaşamında bu y&ouml;ntemi kullanmıştır.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n	<p>\n		Elbette g&ouml;rmezden gelmeyi, hoşg&ouml;r&uuml; ile cezalandırmak olarak kabul ediyoruz. Zira g&ouml;rmezden gelme y&ouml;nteminde, tatsız bir olay ger&ccedil;ekleşmemekte ve cezanın hakikati oluşmamaktadır. Ceza olarak adlandırılması da şu iki nedenden dolayıdır:</p>\n\n	<p>\n		1- Ceza konumunda ger&ccedil;ekleştirilmektedir.</p>\n\n	<p>\n		2- &Ouml;ğrencinin cesaret almaması ve hatayı tekrar etmemesi amacıyla bu y&ouml;ntem kullanılmaktadır.</p>\n\n	<p>\n		&Ouml;zellikle &ccedil;ocukluğun ilk yıllarında olmak &uuml;zere gelişimin t&uuml;m derecelerinde bu merhalenin uygulanması, &ccedil;ok beğenilen bir durumdur. Zira &ccedil;ocuğun &ccedil;ok az bir bilgisi vardır ve bundan dolayı hataları &ccedil;ok olur. Eğer eğitmen t&uuml;m k&ouml;t&uuml; davranışları bulup cezalandırmak istese, &ccedil;ocukla &ccedil;ok fazla y&uuml;zg&ouml;z olur.</p>\n\n	<p>\n		<strong>5-2 Y&uuml;z İfadesini Değiştirmek</strong></p>\n\n	<p>\n		Eğer g&ouml;rmezden gelme y&ouml;ntemi etkili olmazsa, cezanın bir sonraki basamağı y&uuml;z ifadesini değiştirmektir. Ş&ouml;yle ki, eğitmen &ouml;ğrencinin bir hatasını g&ouml;rd&uuml;ğ&uuml;nde hatasından d&ouml;nmesi &uuml;midiyle rahatsızlığını bakış ve y&uuml;z ifadesini değiştirerek yansıtır. Belki bu soğuk bakış, &ouml;ğrencinin gaflet perdelerini yırtar da davranışlarını değiştirmesine neden olur. Bazen hatayı d&uuml;zeltmek, y&uuml;z&uuml; buruşturmak veya kızgın bir bakışla ger&ccedil;ekleşir.</p>\n\n	<p>\n		Y&uuml;ce Peygamberimizin (saa) kızı Hz. Fatıma&rsquo;ya (sa) davranışı soğuk bakmak şekilde olmuştu. Aziz Peygamberimiz (saa) seferden d&ouml;n&uuml;ş&uuml;nde her zaman olduğu gibi ilk &ouml;nce değerli kızının evine uğramıştı. Fakat her zaman yaptığının aksine &ccedil;ok az durarak Hz. Fatıma&rsquo;nın (sa) evinden &ccedil;ıktı. Hz. Fatıma (sa) değerli babasının soğuk bakışının nedeninin yenilerde evin kapısına perde olarak astığı kumaş par&ccedil;ası olduğunu d&uuml;ş&uuml;nd&uuml;. S&uuml;ratle perdeyi kaldırdı ve bir mesajla babasına g&ouml;nderdi. Y&uuml;ce Peygamberimiz kıymetli kızının mesajını duyunca &ldquo;Baban sana feda olsun!&rdquo; buyurarak Hz. Fatıma&rsquo;nın (sa) evine geri d&ouml;nd&uuml;.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n	<p>\n		Bu y&ouml;ntem, eğitmen ile &ouml;ğrencinin arasında &ccedil;ok samimi bir diyalogun olması ve &ouml;ğrencinin bu samimi ilişkiye ihtiya&ccedil; duyduğu durumunda uygulanabilir. &Ouml;yle ki, &ouml;ğrenci eğitmeninin bu davranışına &uuml;z&uuml;lmelidir. Bundan dolayı gelişimin her merhalesinde, eğitmen ve &ouml;ğrenci arasında b&ouml;yle bir samimiyet olsa, bu davranış cezadan daha etkili olacaktır.</p>\n\n	<p>\n		<strong>5-3 İma Yoluyla Ceza</strong></p>\n\n	<p>\n		Sonraki merhale, ima kalıbında dolaylı uyarıdır. Ş&ouml;yle ki, eğitmen &ouml;ğrenciye ima ile hata yaptığını s&ouml;yler. Zira ima, a&ccedil;ık&ccedil;a s&ouml;ylemekten daha etkilidir. İmam Ali (as) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Akıllı kimsenin hatasını ona ima ile s&ouml;ylemek, onu a&ccedil;ık&ccedil;a yermekten daha acı verir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n	<p>\n		Bu ceza y&ouml;nteminin en dikkat &ccedil;ekici ve en etkili &ouml;rneğini İmam Musa K&acirc;zım&rsquo;ın (as) s&uuml;nnetinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Bir g&uuml;n İmam (as) bir sokaktan ge&ccedil;iyordu. O sokaktaki bir evden de &ccedil;algı sesleri y&uuml;kseliyordu. İmam Musa K&acirc;zım (as), bir iş i&ccedil;in evden dışarı &ccedil;ıkan hizmet&ccedil;iye &ldquo;Bu evin sahibi k&ouml;le mi yoksa h&uuml;r m&uuml;?&rdquo; diye sordu. Hizmet&ccedil;i &ldquo;H&uuml;rd&uuml;r.&rdquo; diye cevap verdi. İmam da &ldquo;Eğer k&ouml;le olsaydı, bunları yapmazdı.&rdquo; buyurdu. Hizmet&ccedil;i olayı anlattığında ev sahibi İmam&rsquo;ı bulmak i&ccedil;in sokak sokak yalınayak koştu. İmam Musa K&acirc;zım&rsquo;ı (as) bulduğunda t&ouml;vbe ettiğini s&ouml;yledi. Yalınayak İmam&rsquo;ın peşinden koştuğunu ve o g&uuml;n t&ouml;vbe ettiğini asla unutmamak i&ccedil;in de &ouml;mr&uuml;n&uuml;n sonuna kadar yalınayak dolaştı. Bu şahıs, tarihte &ldquo;Bişr-i Hafi&rdquo; yani &ldquo;Yalınayak Bişr&rdquo; olarak meşhur oldu.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n	<p>\n		İmayı anlamak, aklın belli derecede r&uuml;şte ermesine bağlı olduğundan genellikle buluğ &ccedil;ağından sonrası i&ccedil;in uygulanır ve k&uuml;&ccedil;&uuml;k yaşlarda fazla etkisi olmaz.</p>\n\n	<p>\n		<strong>5-4 Doğrudan Uyarı</strong></p>\n\n	<p>\n		Bu merhalede eğitmen hatalı &ouml;ğrenciye kimsenin g&ouml;rmediği bir yerde yalnızlarken yaptığı hatayı anlatır. Bu y&ouml;ntemin eğitimsel etkisi, ilk olarak &ouml;ğrencinin yaptığı hatayı anlaması ve ikinci olarak saygınlığının korunmuş olmasıdır. B&ouml;ylelikle eğer hatayı bilerek ve bilin&ccedil;li olarak yapmışsa en azından hatası hakkında bilgilendirilmiş olur. Bu y&ouml;ntemin uygulamalı bir &ouml;rneğini İmam Cafer Sadık&rsquo;tan (as) nakledeceğiz. İmam bir g&uuml;n kimsenin olmadığı bir yerde Ehl-i Beyt dostlarından olan ama aynı zamanda i&ccedil;ki de i&ccedil;en Şa&rsquo;ran&icirc; ile karşılaştı. Selamlaşıp, birbirlerinin hal ve hatırını sorduktan sonra, İmam (as) onun hatasını doğrudan y&uuml;z&uuml;ne karşı d&uuml;zg&uuml;n bir şekilde s&ouml;yledi:</p>\n\n	<p>\n		&ldquo;İyi amel kimden olursa olsun iyidir, ancak bize bağlı olan senin gibi birisinden olursa daha iyidir. K&ouml;t&uuml; amel de kimden olursa olsun k&ouml;t&uuml;d&uuml;r, ancak bize bağlı olan senin gibi birisinden olursa daha k&ouml;t&uuml;d&uuml;r.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n	<p>\n		Bu merhale, temyiz yaşlarından sonra uygulanabilir.</p>\n\n	<p>\n		<strong>5-5 Tehdit Etmek</strong></p>\n\n	<p>\n		Bu merhalede eğitmen, &ouml;ğrencinin sergilediği davranışın k&ouml;t&uuml; sonu&ccedil;larını ve cezasını ona s&ouml;yler ve aynı hareketi tekrarlarsa bunların başına geleceğini bildirir. Tehdit iki şekilde ger&ccedil;ekleşebilir.</p>\n\n	<p>\n		Tehdit bazen dolaylı olarak ger&ccedil;ekleşir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;deki azap ayetleri gibi; bu ayetlerde tehdit daha &ccedil;ok geneledir ve dolaylı yoldandır. G&uuml;naha du&ccedil;ar olacak herkese y&ouml;neliktir.</p>\n\n	<p>\n		&ldquo;&hellip;K&ouml;t&uuml;l&uuml;klerle tuzak kuranlara gelince, onlar i&ccedil;in &ccedil;etin bir azap vardır ve onların tuzağı bozulur.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n	<p>\n		&ldquo;&hellip;Doğrusu Allah&rsquo;ın yolundan sapanlara, hesap g&uuml;n&uuml;n&uuml; unutmalarına karşılık &ccedil;etin bir azap vardır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n	<p>\n		Tehdit bazen de doğrudandır. &Ouml;zellikle bir kimseyedir ve bir konudadır. İmam Cafer Sadık&rsquo;ın (as) bir hizmet&ccedil;isine davranışı buna &ouml;rnektir.</p>\n\n	<p>\n		Tehdit genellikle eğitmenin sert tonuyla ve aldığı tavırla ger&ccedil;ekleşir. Uygulama zamanı temyiz &ccedil;ağından sonrasıdır. Zira &ccedil;ocuk bu &ccedil;ağda iyi ile k&ouml;t&uuml;y&uuml;, hoş olan ile hoş olmayan şeyleri ayırt etmektedir.</p>\n\n	<p>\n		<strong>5-6 Mahrum Bırakmak</strong></p>\n\n	<p>\n		Cezanın diğer bir merhalesi mahrum bırakmaktır ve bir şeyi elinden almak anlamındadır. B&ouml;ylelikle hata yapan bir kimse, madd&icirc; veya manev&icirc; bir şeyden mahrum kalır. Kur&rsquo;&acirc;n-ı Kerim, ilah&icirc; nimetlerden yoksun kalmanın sebebi olarak zul&uuml;m ve g&uuml;nahı işaret etmiştir:</p>\n\n	<p>\n		&ldquo;Yahudilerin yaptıkları zul&uuml;mden, bir de &ccedil;ok kimseyi Allah yolundan &ccedil;evirmelerinden, menetmelerinden dolayı kendilerine (daha &ouml;nce) hel&acirc;l kılınmış bulunan temiz ve iyi şeyleri onlara haram kıldık. Menedildikleri halde faizi almalarından ve haksız (yollar) ile insanların mallarını yemelerinden dolayı i&ccedil;lerinden ink&acirc;ra sapanlara acı bir azap hazırladık.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n	<p>\n		İmam Cafer Sadık (as) da buna işaret etmiştir: &ldquo;Allah kuluna verdiği bir nimeti, g&uuml;nah işleyip nimeti elinden alınmaya m&uuml;stahak olmadık&ccedil;a, elinden almaz.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a> Bundan dolayı mahrum bırakmak, İsl&acirc;m dininde ceza y&ouml;ntemlerinden birisidir.</p>\n\n	<p>\n		Mahrum bırakmak bazen, bir şeye sahip olmanın, bir şeyi kullanmanın yasaklanması ve bir şeyi yemek gibi madd&icirc; şeylere y&ouml;neliktir. Bunun Kur&rsquo;&acirc;n&rsquo;daki a&ccedil;ık &ouml;rnekleri Yahudi kavminin mahrum bırakılması hakkındaki ayetlerdir:</p>\n\n	<p>\n		&ldquo;&hellip;kendilerine (daha &ouml;nce) hel&acirc;l kılınmış bulunan temiz ve iyi şeyleri onlara haram kıldık.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n	<p>\n		&ldquo;Yahudilere b&uuml;t&uuml;n tırnaklı hayvanları haram kıldık. Sırtlarında yahut bağırsaklarında taşıdıkları ya da kemiğe karışan yağlar hari&ccedil; olmak &uuml;zere sığır ve koyunun i&ccedil; yağlarını da onlara haram kıldık. Bu, zul&uuml;mleri y&uuml;z&uuml;nden onlara verdiğimiz cezadır. Biz elbette doğru s&ouml;yleyeniz.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n	<p>\n		Bazen de sevgiden mahrum bırakmak, başkalarıyla duygusal ilişkiler kurmak ve başkalarıyla birlikte olmak ve konuşmak gibi manevi şeylere y&ouml;neliktir. Genellikle hata işleyen kimseyle k&uuml;sme<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a>, onun hapsedilmesi ve onunla irtibatı kesme<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> gibi kalıplarda g&ouml;r&uuml;lmektedir.</p>\n\n	<p>\n		Mahrum bırakmanın en şiddetlisi, belki de bir gruptan veya toplumdan dışlanma şeklinde ger&ccedil;ekleşenidir ve bu y&ouml;ntem belki de en etkili y&ouml;ntemdir. Bu &ccedil;eşit bir mahrumiyetten sonra, hatalı kimse gruptan, toplumdan dışlanır, t&uuml;m bireylerle irtibatı hatta kendi akrabalarıyla irtibatı bile kesilir. &Ouml;yle ki t&uuml;m d&uuml;nya onca b&uuml;y&uuml;kl&uuml;ğ&uuml;yle ona daracık ve kapkaranlık bir kafes gibi gelir. Toplumsal dışlamanın en g&uuml;zel &ouml;rneğini Teb&uuml;k Savaşı&rsquo;ndan sonra Hz. Peygamberin ve M&uuml;sl&uuml;manların savaşa katılmayan &uuml;&ccedil; kişiye g&ouml;sterdikleri tavırda g&ouml;rebiliriz. Bu toplumsal dışlamada hatta kendi eşleri ve &ccedil;ocukları dahi onlarla irtibatlarını kestiler. O &uuml;&ccedil; kişi şehirden ayrılıp dağlara &ccedil;ıktılar ve Allah&rsquo;a t&ouml;vbe edip duaya y&ouml;neldiler. Sonunda &uuml;&ccedil;&uuml;nc&uuml; g&uuml;n&uuml;n ardından onların t&ouml;vbeleri kabul edildi ve toplumsal mahrumiyetleri kaldırıldı.</p>\n\n	<p>\n		&ldquo;Ve (seferden) geri bırakılan &uuml;&ccedil; kişinin de (t&ouml;vbelerini kabul etti). Yery&uuml;z&uuml;, genişliğine rağmen onlara dar gelmiş, vicdanları kendilerini sıktık&ccedil;a sıkmıştı. Nihayet Allah&rsquo;tan (O&rsquo;nun azabından) yine Allah&rsquo;a sığınmaktan başka &ccedil;are olmadığını anlamışlardı. Sonra (eski hallerine) d&ouml;nmeleri i&ccedil;in Allah onların t&ouml;vbesini kabul etti. &Ccedil;&uuml;nk&uuml; Allah t&ouml;vbeyi &ccedil;ok kabul eden, pek esirgeyendir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n	<p>\n		Hatalı &ouml;ğrencinin davranışlarında pişmanlık g&ouml;r&uuml;ld&uuml;ğ&uuml;nde mahrum bırakmaya son verilmesi ve ilişkilerin normale d&ouml;nd&uuml;r&uuml;lmesi &ouml;nemlidir. Zira mahrumiyetin devamı halinde &ouml;ğrencinin buna alışması, onun eğitmenden uzaklaşmasına ve eğitmenle inatlaşıp d&uuml;şmanlık etmesine yol a&ccedil;abilir. Bundan dolayı İmam Musa Kazım (as) ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;K&uuml;&ccedil;&uuml;k &ccedil;ocuğa k&uuml;s ama &ccedil;ok uzatma.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n	<p>\n		&Ouml;ğrenci ile tekrar ilişki kurmak i&ccedil;in eğitmenin başka birisini araya koymasında fayda vardır. Bu şekilde hem &ouml;ğrencinin hazır olması sağlanmış hem de eğitmenin makamı korunmuş olur. İmam Cafer Sadık (as), İsa b. Ebu Mansur Şalgan ismindeki bir yardımcısını ahl&acirc;kı k&ouml;t&uuml; olduğu i&ccedil;in kendinden uzaklaştırmıştı. Onunla yeniden g&ouml;r&uuml;şmek i&ccedil;in de Mezarim&rsquo;i aracı yapmıştı.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a> Elbette bazen durum bizzat eğitmenin irtibata ge&ccedil;mesini gerektirebilir. Bu şekilde de &ouml;ğrencinin şahsiyetine saygı g&ouml;sterilmiş ve y&uuml;celtilmiş olur.</p>\n\n	<p>\n		Şu noktayı da zikretmeliyiz ki, ceza vermek de bir t&uuml;r mahrum bırakmaktır. Zira ceza, bazen &ouml;ğrenciyi sevdiği bir şeyi yemesinden, i&ccedil;mesinden mahrum bırakarak da verilebilir; bazen de bir &ouml;devi birka&ccedil; kere yazması gibi sevmediği bir şeye zorlamakla verilebilir. Bu ceza aslında bir t&uuml;r &ouml;ğrenciden rahatlığı almaktır.</p>\n\n	<p>\n		<strong>5-7 Kınamak</strong></p>\n\n	<p>\n		Eğer &ouml;nceki aşamalar etkili olmadıysa, kınama y&ouml;ntemi kullanılabilir. Eğitmen kınama ile &ouml;ğrencinin şahsiyetini hedef alır ve onu yalnızken veya toplum i&ccedil;inde yanlış davranışlarından dolayı kınar. Emir&rsquo;&uuml;l M&uuml;minin İmam Ali&rsquo;nin (as) buyurduğu gibi kınamanın etkisi bazen vurmaktan daha fazladır:</p>\n\n	<p>\n		&ldquo;Kınama, g&ouml;n&uuml;ls&uuml;z vurmaktan daha etkilidir.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n	<p>\n		Zira onun saygınlığını ve haysiyetini hedef almakta ve kişiliğinin değerini d&uuml;ş&uuml;rmektedir. Elbette konunun hassas olması ve &ouml;ğrenci i&ccedil;in yıkıcı etkileri bulunması nedeniyle, bu y&ouml;ntemin her yerde ve her şartta kullanılmasına izin verilmemektedir. Zira bireyin kişiliğine ve saygınlığına zarar vermek, onun hayatının k&ouml;t&uuml; y&ouml;nde değişmesine neden olabilir. Bu y&ouml;ntemin uygulamasındaki zaman ve durum teşhisi eğitmenin sorumluluğundadır ve teşhis g&uuml;c&uuml; de eğitimde zek&acirc;, ihtiyat ve &ouml;zel bir yeteneğe gereksinim duymaktadır.</p>\n\n	<p>\n		Bu y&ouml;ntemin uygulanması, bilerek ve bilin&ccedil;li olarak ve bazen de d&uuml;şmanlıktan dolayı hataya d&uuml;şebilen temyiz g&uuml;c&uuml;ne sahip ve baliğ &ccedil;ocuklar i&ccedil;in uygundur. &Ouml;rnek olarak: Peygamberimiz ilah&icirc; h&uuml;k&uuml;mlerden zek&acirc;tı &ouml;demeyen beş kişiyi isimleriyle &ccedil;ağırarak kınadılar ve mescitten dışarı &ccedil;ıkardılar. Her hal&uuml;k&acirc;rda, bu y&ouml;ntemin kullanılmasında &ccedil;eşitli boyutları dikkate almak gerekmektedir.</p>\n\n	<p>\n		<strong>5-8 Dayak</strong></p>\n\n	<p>\n		Bu merhale ceza merhalelerinin sonuncusudur. Şartlara dikkat ederek uygulanmalıdır. Bu y&ouml;ntem, &acirc;limler ve bilim insanları arasında tartışmalı bir y&ouml;ntemdir ve &ccedil;ok &ouml;zel hassasiyetlere sahiptir. Hakkında birka&ccedil; soru ile konunun analizine başlayacağız.</p>\n\n	<p>\n		a) İsl&acirc;m&rsquo;da dayak caiz midir, değil midir?</p>\n\n	<p>\n		Su&ccedil;un ve hatanın ıslahı, &ouml;nlenmesi ve tekrarının olmaması i&ccedil;in var olan İsl&acirc;m&rsquo;daki hadler ve ta&rsquo;zirler ahk&acirc;mı, dayağın Y&uuml;ce İsl&acirc;m dininde caiz olduğunu g&ouml;stermektedir. Buna ilave olarak, &ouml;zellikle dayak konusunda nakledilen ve hedefi disiplin ve eğitmek olan hadislerden bazılarını nakledeceğiz. Emir&rsquo;&uuml;l M&uuml;minin İmam Ali (as) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Kendi evladını edeplendirdiğin gibi yetimi de edeplendir. Yetime, kendi evladına vurduğun kadar vur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n	<p>\n		Başka bir yerde de ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;K&ouml;len, Allah&rsquo;a karşı gelirse vur; sana karşı gelirse affet.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n	<p>\n		İmam (as) başka bir s&ouml;z&uuml;nde, babanın evladına vurmasını g&uuml;breye benzetmektedir<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a>; şartlarına dikkat ederek toprağa g&uuml;bre verilmesi tarımı nasıl geliştirip, iyi mahsul elde edilmesine neden oluyorsa, şartlarına dikkat ederek evlada vurulması da &ccedil;ocuğun k&ouml;t&uuml; hareketlerini d&uuml;zeltir. Başka hadisler de &ccedil;ocuğu namaz kılmaya mecbur bırakmak i&ccedil;in ona vurmanın caiz olduğunu belirtmektedir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a> Bu hadislerin t&uuml;m&uuml; İsl&acirc;m şeriatında dayağın caiz olduğunu g&ouml;stermektedir. Elbette bu metodun eyleme d&ouml;k&uuml;lmesinin şartları vardır ki bu şartları yeri gelince beyan edeceğiz.</p>\n\n	<p>\n		b) Dayak hangi yaşta caizdir?</p>\n\n	<p>\n		Dayağın buluğ ve daha yukarı yaşlarda olduğuna dair hi&ccedil;bir ş&uuml;phe yoktur. Zira h&uuml;k&uuml;mler ve hadler buluğdan sonra kişileri bağlamaktadır. Asıl konu daha k&uuml;&ccedil;&uuml;k yaşlarda olup olamayacağıdır. Acaba daha k&uuml;&ccedil;&uuml;k yaşlarda da dayak kullanılabilir bir metot mudur? Namazı terk eden &ccedil;ocuğa dayak atılabileceğini belirten hadislerden, iyi ve k&ouml;t&uuml;y&uuml; teşhis edebilen &ccedil;ocuğa da dayak atmanın caiz olduğu anlaşılmaktadır. Zira bu hadislerde yedi, dokuz ve on yaşlarındaki &ccedil;ocuklara vurulabileceği caiz sayılmıştır. İyi ve k&ouml;t&uuml;y&uuml; ayırabilme yaşları da hemen hemen bu yaşlardır.</p>\n\n	<p>\n		Elbette yer ve şartların değişmesinden dolayı bireylerin gelişmesi farklılık g&ouml;sterebilir. Hırsızlık yapan &ccedil;ocuk hakkında İmam Cafer Sadık&rsquo;ın (as) buyurmuş olduğu s&ouml;z bu konunun delilidir:</p>\n\n	<p>\n		&ldquo;Ona sorun hırsızlığın cezası olduğu hakkında bilgisi var mıdır ve cezanın &ouml;l&ccedil;&uuml;s&uuml; ne kadardır? Eğer bilmediğini s&ouml;ylerse onu bırakın.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n	<p>\n		Hadisten &ccedil;ıkarılan sonu&ccedil; şudur: kendisine ceza verilecek &ouml;ğrenci ve &ccedil;ocuğun cezaya y&ouml;nelik bilgisi veya bilgisizliği, ceza gerektiren konunun k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; derk edip etmediğini g&ouml;sterir ki bu ceza almasında &ouml;nemli bir etkendir. T&uuml;m bunlarla birlikte ta&rsquo;zir cezası, iyi ve k&ouml;t&uuml;y&uuml; ayırt edebilme yaşından sonra caiz olsa da, dayak cezası şartlarına riayetle birlikte t&uuml;m yaşlarda caizdir.</p>\n\n	<p>\n		c) Dayağın sınırı nedir?</p>\n\n	<p>\n		İsl&acirc;m şeriatında, hırsızlık ve kazf<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a> gibi bazı su&ccedil;ların sadece baliğ kimselere &ouml;zel cezaları vardır ve eğer bu su&ccedil;lar ispatlanırsa, kimsenin cezanın uygulanmasını engellemeye hakkı yoktur. Ancak &ouml;zel cezası olmayan su&ccedil;ları baliğ olmayan &ccedil;ocuklar işlerse, onlara ta&rsquo;zir uygulanır ve ta&rsquo;zirin &ouml;l&ccedil;&uuml;s&uuml; şer&rsquo;&icirc; h&acirc;kimin elindedir.</p>\n\n	<p>\n		H&acirc;kim, şartları, durumu ve su&ccedil;lunun yaşını g&ouml;z &ouml;n&uuml;nde bulundurarak işlenen su&ccedil;a uygun bir ceza belirler. &Ccedil;ocuğa dayağı caiz g&ouml;ren hadislere g&ouml;re k&ouml;t&uuml; bir şey yapmış &ccedil;ocuğa &uuml;&ccedil; ila on darbe vurulabilir ki bu eğitmenin ve &ouml;ğrencinin durumuyla ilgilidir.</p>\n\n	<p>\n		d) Neler i&ccedil;in dayak cezası verilebilir?</p>\n\n	<p>\n		Bu konuda hadisler &ccedil;eşitlidir. Bazıları Allah&rsquo;a isyan ve b&uuml;y&uuml;k g&uuml;nahları, bazıları namazı terk etme durumunu, bazıları da velilere karşı gelme durumunu beyan ederek dayağa izin vermiştir. Elbette &uuml;&ccedil;&uuml;nc&uuml;s&uuml; i&ccedil;in affetme ve g&ouml;rmezden gelme se&ccedil;enekleri de vurgulanmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a> Ancak bu cezayı uygulamaktaki hedef &ouml;ğrencinin hal ve hareketlerini d&uuml;zeltmek olduğundan ş&ouml;yle diyebiliriz: &ouml;ğrenci ne zaman ahl&acirc;k dışı bir hareket yapsa ve d&uuml;zelmesi i&ccedil;in dayaktan başka bir yol olmasa, o zaman dayak metodunu uygulamak caiz olur.</p>\n\n	<p>\n		<strong>6- Metodun Kuralları</strong></p>\n\n	<p>\n		Ge&ccedil;en konular, ceza metodunun uygulamadaki &ccedil;eşitli merhaleleri hakkındaydı ve g&ouml;r&uuml;n&uuml;şe g&ouml;re zikredilen sıraya g&ouml;re uygulanması en doğru olandır. Ancak her merhalenin faydalı olabilmesi, bazı temel ve kaidelere uyulmasına bağlıdır. Aşağıda bunları beyan ediyoruz:</p>\n\n	<p>\n		<strong>6-1 H&uuml;sn-i Zan</strong></p>\n\n	<p>\n		H&uuml;sn-i zan<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a>, irtibatı g&uuml;&ccedil;lendirir. Karşısında ise su-i zan, yani k&ouml;t&uuml; fikir besleme vardır ve genelde toplumsal ilişkileri ve &ouml;zelde de &ouml;ğrenci ve eğitmen ilişkisini bozar. Bundan dolayı &ouml;ğrenciye h&uuml;sn-i zan ile yaklaşmalı ve eğitmen elinden geldiği kadar &ouml;ğrencinin g&ouml;r&uuml;n&uuml;şte k&ouml;t&uuml; olan hareketini iyiye yormalıdır. İmam Ali (as) bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Din kardeşinin hareketini, senin h&uuml;sn-i zannına galebe &ccedil;alacak bir şeyini g&ouml;rmedik&ccedil;e iyiye yor ve onun s&ouml;z&uuml;n&uuml; olumlu g&ouml;rebildiğin m&uuml;ddet&ccedil;e su-i zan besleme.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n	<p>\n		Hadislerde bu konuya olduk&ccedil;a fazla vurgu yapılmış ve su-i zan yerilmiştir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n	<p>\n		<strong>6-2 Eylemlere Tepki</strong></p>\n\n	<p>\n		İsl&acirc;m&icirc; eğitimde, eğitmenin &ouml;ğrenciye tepki g&ouml;stermesi sadece &ouml;ğrenciden kaynaklanan k&ouml;t&uuml; eylemlerden dolayıdır. Niyetler ve yapma isteği, eyleme d&ouml;n&uuml;şmediği ve s&ouml;z veya hareket kalıbına d&ouml;k&uuml;lmediği m&uuml;ddet&ccedil;e eğitmenin tepki g&ouml;stermeye hakkı yoktur. Hz. Peygamber&rsquo;den (saa) nakledilen bir hadiste ş&ouml;yle zikredilmiştir:</p>\n\n	<p>\n		&ldquo;Allah, &uuml;mmetimin i&ccedil;sel vesveselerini, s&ouml;z ve eyleme d&ouml;n&uuml;şmediği m&uuml;ddet&ccedil;e benim hatırım i&ccedil;in affetmiştir.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a> İmam Cafer Sadık&rsquo;tan da (as) ş&ouml;yle nakledilmiştir: &ldquo;Eğer bir kul g&uuml;naha niyet etse, amel defterine bir şey yazılmaz. Eğer niyetini eyleme d&ouml;kerse, yedi saat ona m&uuml;hlet verilir; pişman olursa ve t&ouml;vbe ederse yine bir şey yazılmaz&hellip;&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n	<p>\n		<strong>6-3 &Ouml;ğrencinin Saygınlığının Korunması</strong></p>\n\n	<p>\n		&Ouml;ğrencinin saygınlığının ve şahsiyetinin korunması, kendisinden gaflet edilmemesi gereken &ouml;nemli konulardan birisidir. Zira o, insandır ve il&acirc;h&icirc; bir saygınlığı vardır. Bundan dolayı m&uuml;mk&uuml;n olduğu kadar bu saygınlığın korunması gerekir. Bu ama&ccedil;la, eğitmen iki şey yapmak zorundadır: İlki &ouml;ğrencinin hatasının ispat edilmemesi, onu gizlide yaptığı hatadan dolayı t&ouml;vbeye teşvik etmesi ve &ouml;ğrencinin yaptığı hatayı itiraf etmesi i&ccedil;in eğitmenin acele etmemesi<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a>; ikincisi &ouml;ğrencinin hatasının ispatlanmış olması ve eğitmenin bunu &ouml;ğrenmesi durumunda bu hatayı diğer kimselerin yanında dillendirmemesi ve o hatayı gizlemek i&ccedil;in &ccedil;aba sarfetmesi. Bunun sonucu, &ouml;ğrencinin gurur ve şahsiyetinin korunması olacaktır. İsl&acirc;m&icirc; kaynaklarda nakledilen hadislerde buna &ouml;nemle vurgu yapılmıştır. İmam Cafer Sadık (as) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Her kim bir m&uuml;minin g&uuml;nahını &ouml;ğrense, o g&uuml;nahı gizlemese ve o m&uuml;min i&ccedil;in af dilemese, Allah katında o g&uuml;nahı işlemiş gibidir&hellip;&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a></p>\n\n	<p>\n		<strong>6-4 Af ve G&ouml;rmezden Gelmenin &Ouml;nceliği</strong></p>\n\n	<p>\n		İsl&acirc;m&rsquo;ın y&uuml;ce Peygamberi (saa) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Eğitmenin hatayı af etmekte yanlış yapması, hataya ceza vermede ve haksız yere birine ceza vermede yanlış yapmasından daha iyidir.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n	<p>\n		Bundan dolayı hata yapan kimseye karşı ilk tepki hemen ceza vermek değil, hatayı affetmek veya g&ouml;rmezden gelmektir.</p>\n\n	<p>\n		<strong>6-5 &Ouml;ğrencinin Şartlarını ve Durumunu G&ouml;z &Ouml;n&uuml;nde Bulundurmak</strong></p>\n\n	<p>\n		K&ouml;t&uuml; eylemlere karşı tepki, eylemin bilin&ccedil;le, kasıtla ve zorlama olmaksızın &ouml;ğrenci tarafından ger&ccedil;ekleştirildiğinde g&ouml;sterilmelidir. O halde bir davranış, hata, unutkanlık veya zorlamayla yapılmışsa, yapan kimseye tepki g&ouml;sterilmemesi gerekir, hatta bu davranış g&ouml;rmezden gelinmeli ve affedilmelidir.</p>\n\n	<p>\n		Ref&rsquo; hadisi<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a> bu noktaya işaret etmektedir. Bunlar aslında k&ouml;t&uuml; sayılmamakta ve bundan dolayı bunlara du&ccedil;ar olanlara ceza verilmemektedir. İyiliği emir ve k&ouml;t&uuml;l&uuml;kten sakındırma noktasında s&ouml;ylenen ilk şey k&ouml;t&uuml;l&uuml;ğ&uuml;n var olması ve sakındıracak olanın o k&ouml;t&uuml;l&uuml;ğ&uuml; iyi bilmesi gerektiğidir. H&acirc;lbuki hata, unutkanlık, zorlama sonucu ortaya &ccedil;ıkan k&ouml;t&uuml;l&uuml;k, k&ouml;t&uuml;l&uuml;k &ouml;rneklerinden değildir ve dolayısıyla eğitmenin buna tepki g&ouml;sterme hakkı yoktur. Zira iyiliği emir ve k&ouml;t&uuml;l&uuml;kten sakındırmanın ilk ve en k&uuml;&ccedil;&uuml;k şartı ger&ccedil;ekleşmemiştir. Elbette o k&ouml;t&uuml; hareketi yapan kimsenin yaptığı hareketin k&ouml;t&uuml; olduğuna dair uyarılması g&uuml;zel bir şeydir ve bunun saygıyla yerine getirilmesi gerekir.</p>\n\n	<p>\n		<strong>6-6 &Ouml;zr&uuml; Kabul</strong></p>\n\n	<p>\n		Her ne kadar hatalı olsa da insan saygınlığının ve kerametinin korunması, eğitmenin &ouml;ğrencinin &ouml;zr&uuml;n&uuml; kabul etmesini gerektirir. Hadislerde hatalı insanların dilediği &ouml;zr&uuml;n kabul edilmesine &ouml;nemle vurgu yapılmıştır. İmam Musa K&acirc;zım&rsquo;dan (as) nakledilen bir hadiste sağ kulağa k&ouml;t&uuml; s&ouml;yleyen insanın hemen ardından sol kulağa &ouml;z&uuml;r dilemesi durumunda, &ouml;zr&uuml;n kabul edilmesi buyurulmuştur.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n	<p>\n		Bunun sonucu, g&uuml;nah dosyasını kapamaktır ki bu durum dosyanın a&ccedil;ık kalmasından ve g&uuml;nahın cezasının verilmesinden &ccedil;ok daha g&uuml;zel sonu&ccedil;ları olan bir harekettir. Elbette &ouml;ğrencinin dilediği &ouml;z&uuml;rde samimi olması veya samimi olduğuna ihtimal verilmesi, &ouml;zr&uuml;n kabul edilmesi noktasında &ouml;nemli şartlardan biridir. Eğer samimiyet ihtimali olmasa, &ouml;zr&uuml;n kabul edilmesi hem &ouml;ğrenciyi yaptığı hataya teşvik etmek anlamına gelecektir hem de eğitmenin makamının alaya alınmasına sebebiyet verecektir.</p>\n\n	<p>\n		<strong>6-7 Acele Etmemek</strong></p>\n\n	<p>\n		Ceza verilmesinde acele etmek beğenilen bir şey değildir. En iyisi &ouml;ğrencinin hatasını g&ouml;rd&uuml;kten sonra ona bir fırsat vermektir. Belki bu esnada yaptığından pişman olacaktır ve hatasını telafi etme yolları arayacaktır. Bu durumda &ouml;ğrencinin gururu ve saygınlığı korunmuş olacaktır. Emir&rsquo;&uuml;l M&uuml;minin Ali&rsquo;nin (as) buyurduğu gibi Allah azze ve cellenin de g&uuml;nahk&acirc;r kullarına karşı davranışı bu şekildedir:</p>\n\n	<p>\n		&ldquo;Allah, g&uuml;nah işleyen her kula yedi saat m&uuml;hlet verir; t&ouml;vbe ederse ona herhangi bir g&uuml;nah yazılmaz.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a></p>\n\n	<p>\n		Allah&rsquo;ın b&ouml;yle yapmasının delili belki de imk&acirc;n olduğu m&uuml;ddet&ccedil;e cezalandırmaktan ka&ccedil;ınmak ve imk&acirc;n olduğu m&uuml;ddet&ccedil;e &ouml;ğrencinin kendini d&uuml;zeltebilmesine olanak sağlamak i&ccedil;indir. Eğer bu şekilde davranılırsa, cezanın amacı olan bireyin eğitilip hal ve hareketlerinin d&uuml;zelmesi durumu da h&acirc;sıl olacaktır. Bu aynı zamanda ilah&icirc; işlevin eğitmenin davranışlarına yayılması i&ccedil;in de g&uuml;zel bir delildir.</p>\n\n	<p>\n		<strong>6-8 Hataya Bulaşmadan &Ouml;nce H&uuml;cceti Tamamlama</strong></p>\n\n	<p>\n		Aklın h&uuml;km&uuml;ne ve akil insanların uygulamasına g&ouml;re eğitmen, ancak &ouml;ğrenciyi yaptığı hatanın k&ouml;t&uuml; sonu&ccedil;ları hakkında uyarmış ve h&uuml;cceti ona tamamlamış olduğunda ceza verebilir. Aksi halde ceza vermek, aklen k&ouml;t&uuml; sayılan bir iştir. Bu k&ouml;t&uuml; sayılması, akl&icirc; beraatın kaynağıdır. Yani davranışın k&ouml;t&uuml; olduğunu ve ceza gerektirdiğini bilmeyerek o k&ouml;t&uuml;l&uuml;ğ&uuml; yapan kimse, aklın h&uuml;km&uuml;ne g&ouml;re su&ccedil;lu değildir ve cezalandırılması k&ouml;t&uuml;d&uuml;r. Şer&rsquo;&icirc; beraatın kaynağı olan &ldquo;Biz, bir peygamber g&ouml;ndermedik&ccedil;e (kimseye) azap edecek değiliz.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a> ayeti, bahsettiğimiz akl&icirc; beraata da işaret ve irşat etmektedir.</p>\n\n	<p>\n		<strong>6-9 Dolaylı Uyarılar</strong></p>\n\n	<p>\n		Cezada genel kural, ceza merhalelerine riayet etmektir. Bundan dolayı &ouml;ğrenciye doğrudan tepki g&ouml;stermeden &ouml;nce en g&uuml;zeli uygunsuz hareketlerinin yolu &uuml;zerine onu engelleyecek ve uyandıracak bir takım dolaylı uyarılar yerleştirmek olacaktır. &Ouml;ğrencinin bazı nimetlere ulaşmasını engellemek gibi hoş olmayan dolaylı uyarılara du&ccedil;ar edilebilir ve onu d&uuml;ş&uuml;nmeye ve uyanmaya sevk edecek ortam hazırlanabilir. Emir&rsquo;&uuml;l M&uuml;minin Ali&rsquo;nin (as) buyurduğuna g&ouml;re bu metot, Allah&rsquo;ın kullarına uyguladığı bir metottur:</p>\n\n	<p>\n		&ldquo;Allah, kullarını g&uuml;naha d&uuml;şt&uuml;klerinde, t&ouml;vbe edenin t&ouml;vbe edip g&uuml;nahtan uzaklaşması, nasihat alanın nasihat alması ve sakınanın g&uuml;nahtan sakınması i&ccedil;in meyveleri azaltarak, bereketleri saklayarak ve hayır hazinelerini kapatarak sınar.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n	<p>\n		<strong>6-10 Hata Yapıldığına Emin Olmak</strong></p>\n\n	<p>\n		Hatalı &ouml;ğrenciyle ilk karşılaşmada onun hata yapıp yapmadığına emin olunmalı ve daha sonra cezası verilmelidir. Emir&rsquo;&uuml;l M&uuml;minin Ali&rsquo;ye (as) Şureyh Gazi&rsquo;nin &ccedil;ok pahalı bir ev aldığını s&ouml;ylediklerinde onu yanına &ccedil;ağırttı ve bu haberin doğru olup olmadığını sordu. Şureyh doğru olduğunu belirttiğinde İmam ona kızgınlıkla bakıp &ouml;l&uuml;m&uuml; hatırlattı.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a> Eğer Şureyh haberi yalanlasaydı İmam ulaşan haberleri hi&ccedil; kale bile almayacaktı. Bu şekilde olacağına delilimiz İmam Musa K&acirc;zım&rsquo;ın (as) Muhammed b. Fazl&rsquo;ın sorusuna verdiği cevaptır:</p>\n\n	<p>\n		&ldquo;Eğer bir grup doğru s&ouml;zl&uuml; g&uuml;venilir insan, bir din kardeşimize uygunsuz bir hareketi nispet etseler ve o kardeşimiz o haberi ink&acirc;r etse, ne yapmalıyız?&rdquo; İmam cevaben ş&ouml;yle buyurdular: &ldquo;O kardeşin hakkında kulağının duyup, g&ouml;z&uuml;n&uuml;n g&ouml;rd&uuml;ğ&uuml; şeyi yalanla. Eğer o sana bir şey s&ouml;ylese ve elli kişi yeminle onun aleyhine aksini s&ouml;ylese ve şahadet etse, onu doğrula ve diğerlerini yalanla.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a></p>\n\n	<p>\n		<strong>6-11 Şahsiyeti Değil, Eylemi K&ouml;t&uuml;lemek</strong></p>\n\n	<p>\n		Cezada, &ouml;ğrencinin uygunsuz hareketi yerilmelidir, onun şahsiyeti değil. Yani ona &ldquo;Sen k&ouml;t&uuml; bir insansın!&rdquo; değil, &ldquo;Yaptığın hareket &ccedil;ok k&ouml;t&uuml; bir harekettir!&rdquo; denmelidir. İmam Muhammed B&acirc;kır (as) gereksiz yere birka&ccedil; g&uuml;vercinin başını koparan Ebu Hamza&rsquo;ya ş&ouml;yle buyurmuştur: &ldquo;Ne kadar k&ouml;t&uuml; bir şey yapmışsın!&rdquo; daha sonra bu yerginin nedenlerini a&ccedil;ıklamıştır.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a></p>\n\n	<p>\n		<strong>6-12 Ceza, Sadece Hatalıya Verilir</strong></p>\n\n	<p>\n		Kur&rsquo;&acirc;n-ı Kerim&rsquo;in buyruğuna g&ouml;re, hi&ccedil; kimse başka birinin g&uuml;nahını sırtlanmaz<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a> ve herkes kendi g&uuml;nahını y&uuml;klenmelidir. Bundan dolayı cezada sadece hatalı kimse g&ouml;z &ouml;n&uuml;nde bulundurulmalı ve başka birisini onun y&uuml;z&uuml;nden cezalandırılmamalıdır. Elbette eğer bir kimse uygunsuz bir hareketin ger&ccedil;ekleşmesine sebep olmuşsa, g&ouml;r&uuml;n&uuml;şte her ne kadar kendisi o hareketi yapmamış olsa da o hareketin ger&ccedil;ekleşmesinde rol&uuml; olduğu kadar cezalandırılmalıdır. Kur&rsquo;&acirc;n-ı Kerim bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;B&ouml;ylece kıyamet g&uuml;n&uuml; kendi g&uuml;nahlarını tam olarak, bilmeden saptırdıkları kimselerin g&uuml;nahlarını kısmen y&uuml;klenirler.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a></p>\n\n	<p>\n		Gelenek ve alışkanlık oluşturmak ve yerleştirmek hakkında nakledilen hadisler de bu konuya vurgu yapmaktadırlar.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a></p>\n\n	<p>\n		<strong>6-13 &Ouml;ğrencinin Hatayı ve Cezasını Bildiğine Dikkat Etmek</strong></p>\n\n	<p>\n		&Ouml;ğrencinin yaptığı hatanın k&ouml;t&uuml; olduğunu ve hatanın cezasının boyutunu bilip bilmediği, cezanın &ouml;l&ccedil;&uuml;s&uuml;n&uuml;n belirlenmesi noktasında &ouml;nemlidir ve buna dikkat etmek gerekir. Eğer &ouml;ğrenci, yaptığı şeyin k&ouml;t&uuml; olduğunu ve o hata i&ccedil;in ceza verildiğini bilmiyorsa, ona ceza vermek caiz değildir. B&ouml;yle bir durumda ceza verilirse, ters sonu&ccedil;lar doğuracaktır. İmam Cafer Sadık (as) hırsızlık yapmış bir &ccedil;ocuk hakkında Muhammed b. Halid&rsquo;e ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;O &ccedil;ocuğa hırsızlığın cezasının olduğunu bilip bilmediğini sor. Eğer bildiğini s&ouml;ylerse, ona cezanın &ouml;l&ccedil;&uuml;s&uuml;n&uuml; ve ne şekilde olduğunu bilip bilmediğini sor. Eğer hırsızlığın cezasının parmakların kesilmesi olduğunu bilmiyorsa onu bırak gitsin&hellip;&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a></p>\n\n	<p>\n		İmam Muhammed Cevad (as) başka bir hadiste ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Eğer İsl&acirc;m&rsquo;ı genel olarak bilip, M&uuml;sl&uuml;man olduğunu ikrar eden ancak İsl&acirc;m&rsquo;ın ve h&uuml;k&uuml;mlerinin a&ccedil;ıklamasını duymamış, Arap olmayan bir kimseyle karşılaşsam ve onun zina, hırsızlık veya şarap i&ccedil;mek gibi su&ccedil;lara m&uuml;rtekip olduğunu g&ouml;rsem İsl&acirc;m&icirc; cezaları ona uygulamam. Elbette h&uuml;k&uuml;mleri bildiğine dair bir delil olursa, o zaman uygularım.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a></p>\n\n	<p>\n		<strong>6-14 Olumlu &Ouml;zellikleri G&ouml;z &Ouml;n&uuml;nde Bulundurmak</strong></p>\n\n	<p>\n		Olumlu &ouml;zellikleri olan bir &ouml;ğrenci affedilmeli veya cezasında indirime gidilmelidir. Bu davranışın etkisi, cezanın etkisinden &ccedil;ok fazla olacaktır. Zira hem &ouml;ğrencideki o olumlu &ouml;zellikler teşvik edilmiş olur hem de &ouml;ğrenciyi eğitmene ve eğitim programına y&ouml;nlendirmiş olur. İmam Cafer Sadık&rsquo;tan nakledilen bir hadiste ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Hz. Peygamberin yanına savaş esirleri getirildi. Olumlu bir &ouml;zelliği olan bir kişi hari&ccedil; diğerlerine &ouml;l&uuml;m cezası verdi. Bırakılan kişi, olumlu bir &ouml;zelliği olduğundan dolayı serbest kaldığını &ouml;ğrendiğinde iman etti ve Hz. Peygamberle katıldığı bir savaşta şehit d&uuml;şt&uuml;.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[51]</sup></sup></a></p>\n\n	<p>\n		Başka hadislerde de c&ouml;mert kimselerin cezalandırılmasından vazge&ccedil;ilmesi s&ouml;ylenmiştir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a></p>\n\n	<p>\n		<strong>6-15 Geri D&ouml;n&uuml;ş İ&ccedil;in Yeşil Işık</strong></p>\n\n	<p>\n		Eğitmen t&uuml;m g&uuml;c&uuml;n&uuml; ceza vermek i&ccedil;in kullanmamalı ve bunda son uygulamayı yapmak i&ccedil;in &ccedil;aba harcamamalıdır. Yani ceza esnasında &ouml;ğrenci pişman olup hatasını telafi etmek istediğinde t&uuml;m k&ouml;pr&uuml;ler yıkılmış olmamalıdır. Cezanın her merhalesinde, cezanın sınırı ve niceliği &ouml;yle olmalıdır ki &ouml;ğrenci pişman olup eğitmenle yeniden irtibat kurmak istediğinde geri d&ouml;nebileceğini bilmelidir. Emir&rsquo;&uuml;l M&uuml;minin Ali (as) oğlu İmam Hasan&rsquo;a (as) vasiyetinde bu noktaya işaret etmekte ve ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Eğer bir din kardeşinle g&ouml;r&uuml;şmek istemezsen, kendinde onun dostluğu i&ccedil;in bir miktar yer bırak ki sana geri d&ouml;nmek istediğinde d&ouml;nebilsin.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a></p>\n\n	<p>\n		<strong>7- Ceza Metodunun Zararlarını Tanıma</strong></p>\n\n	<p>\n		Ceza metodunu uygulamada, metot temel ve kurallarına uymamak ve &ccedil;eşitli boyutlarına dikkat etmemek, zararların ve sorunların ortaya &ccedil;ıkmasına neden olabilir. Bu başlıkta bunlardan bazılarına değineceğiz:</p>\n\n	<p>\n		<strong>7-1 Ceza ve Su&ccedil;lamada Acele Etmek</strong></p>\n\n	<p>\n		Ceza metodunun zararlarından birisi, ceza vermede acele etmektir. Ortada ceza verilecek bir hata olmayabilir ya da &ouml;ğrenci yaptığı şeyden dolayı pişman olmuş olabilir. Bu durumda cezada acele etmek, &ouml;ğrencinin gururunu kırmaya ve şahsiyetini lekelemeye neden olabilir. Emir&rsquo;&uuml;l M&uuml;minin Ali (as) bu konuda ş&ouml;yle buyurmaktadır: &ldquo;Bir kimseyi g&uuml;nahından dolayı ayıplamak i&ccedil;in acele etmeyin. Belki o g&uuml;nahı affedilmiştir.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a></p>\n\n	<p>\n		<strong>7-2 Ceza ve Yermede Aşırı Gitmek</strong></p>\n\n	<p>\n		&Ouml;ğrenciye ceza vermede ve yermede aşırı gitmek, eğitsel sonu&ccedil;ları ortadan kaldırır, &ouml;ğrencide inat ateşini alevlendirir ve d&uuml;şmanlık ve kinin oluşmasına neden olur. M&uuml;minlerin Emiri Ali (as) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Yermede aşırı gitmek, inat ateşini alevlendirir.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a></p>\n\n	<p>\n		Başka bir hadiste de ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;&Ccedil;ok yermeyin, zira kine neden olur ve &ouml;ğrenciyi d&uuml;şmanlığa sevk eder.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><sup>[56]</sup></sup></a></p>\n\n	<p>\n		<strong>7-3 Kızgınlık Halinde Ceza Vermek</strong></p>\n\n	<p>\n		Hadislerde, kızgınlık anında ceza vermek yasaklanmıştır.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><sup>[57]</sup></sup></a> Bu yasağın nedeni, kızgınlık anında ceza vermenin iki sonucundan dolayı olabilir. İlki, ilah&icirc; ve eğitsel boyutunu kaybettiği i&ccedil;indir; zira eğitmen, kızgınlık anında &ouml;ğrenciyi d&uuml;zeltmek ve eğitmek i&ccedil;in değil kendi i&ccedil;inin rahatlaması i&ccedil;in ceza verebilir. İkincisi, kızgınlık anında akıl, kullanılma &ouml;zelliğini kaybeder ve cezada aşırılığa gitmeye neden olabilir. Dolayısıyla telafi edilemeyecek ruhsal ve bedensel zararlara yol a&ccedil;abilir.</p>\n\n	<p>\n		<strong>7-4 Hassas Noktalara Vurmak</strong></p>\n\n	<p>\n		Y&uuml;z gibi bedenin hassas ve zarar g&ouml;rebilecek b&ouml;lgelerine vurmak, ağır ve telafi edilemeyecek tahribata neden olabilir. Bundan dolayı hadislerde buna &ouml;zellikle vurgu yapılmış, hatta hi&ccedil;bir ilah&icirc; had ve cezada y&uuml;ze vurmaya izin verilmemiştir. Zira y&uuml;z, insanın g&uuml;zelliğinin ve ilah&icirc; keramet ve yaratılışın mazharıdır. Bundan dolayı ona ihtiram g&ouml;sterilmelidir. Ayrıca diğer uzuvlara g&ouml;re daha &ccedil;ok zarar g&ouml;rme potansiyeline de sahip olduğundan y&uuml;ze vurmaktan ka&ccedil;ınılmalıdır.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[58]</sup></sup></a></p>\n\n	<p>\n		<strong>7-5 Cezada Gevşeklik ve Afta Aşırılık</strong></p>\n\n	<p>\n		Bazen &ouml;ğrencinin, eğitmenin h&uuml;sn-i zannını ve affediciliğini su-i istimal etmesi ve bir daha su&ccedil;a ve hataya du&ccedil;ar olması m&uuml;mk&uuml;nd&uuml;r. Bundan dolayı eğitmenin, affedici olmasıyla birlikte su-i istimalin &ouml;n&uuml;n&uuml; alabilmek i&ccedil;in sabit duruşlu ve kendinden emin de olması gerekir. Hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n	<p>\n		Bedir savaşında bir kimse esir d&uuml;şm&uuml;şt&uuml;. Peygamber&rsquo;e (saa) ş&ouml;yle arz etti: &ldquo;Benim bir ailem var. B&uuml;y&uuml;kl&uuml;k yap ve beni &ouml;zg&uuml;r bırak.&rdquo; Y&uuml;ce İslam Peygamberi (saa) o adamı bir daha savaşa katılmaması şartıyla serbest bıraktı. Bu şahıs Mekke&rsquo;ye ulaştığında Kureyş&rsquo;e &ldquo;Muhammed&rsquo;i kandırdım.&rdquo; diye seslendi. Ardından Uhud savaşına da katıldı. Bir daha esir olunca kurtulabilmek i&ccedil;in aynı bahaneyi ileri s&uuml;rmek istedi. Peygamberimiz (saa) kesin bir duruşla ş&ouml;yle buyurdu: &ldquo;Kureyş&rsquo;e tekrar &lsquo;Muhammed&rsquo;i kandırdım&rsquo; diye bağırman i&ccedil;in mi seni serbest bırakayım? M&uuml;min asla aynı yerden ikinci defa sokulmaz.&rdquo; Ardından &ouml;ld&uuml;r&uuml;lmesi emrini verdiler.<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><sup>[59]</sup></sup></a></p>\n\n	<p>\n		<strong>7-6 Cezanın Ardından &Ouml;ğrenciye Su&ccedil;lu G&ouml;z&uuml;yle Bakmak</strong></p>\n\n	<p>\n		Allah Resul&uuml;nden nakledilen bir hadise g&ouml;re, &ouml;ğrencinin cezayı kabul etmesi, g&uuml;nah ve hatasının kefareti ve karşılığıdır.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><sup>[60]</sup></sup></a> Bundan dolayı cezadan sonra &ouml;ğrencinin hatası unutulmalı ve ona diğerlerine davranıldığı gibi davranılmalıdır. B&ouml;yle bir bireye k&ouml;t&uuml; g&ouml;zle bakmak, onları yanlışa daha &ccedil;ok y&ouml;nlendirecektir. Aynı şekilde hata işledikten sonra pişman olup t&ouml;vbe eden kimse, hi&ccedil; hata işlememiş biri gibidir.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><sup>[61]</sup></sup></a> Bu durumdaki birine su&ccedil;luymuş bakmak, onu bahsettiğimiz zararla karşı karşıya bırakacaktır.</p>\n\n	<p>\n		&Ouml;zet olarak, genelde ceza ve &ouml;zelde dayak cezası, aşağıdaki sonu&ccedil;ları doğurabilir:</p>\n\n	<p>\n		- &Ouml;ğrenci bu davranış karşısında, beğenilmeyen başka bir k&ouml;t&uuml; hareketi yapacaktır. Zira ceza, &ouml;ğrencinin sergilediği doğru davranış g&ouml;stergesi değil, yanlış davranış g&ouml;stergesidir.</p>\n\n	<p>\n		- &Ouml;ğrenci, eğitmenine karşı kin duyabilir ve intikam almaya &ccedil;alışabilir.</p>\n\n	<p>\n		- &Ouml;ğrenci itaatk&acirc;r ve mahcuplaşır, pasifleşip, eleştirme ve itiraz ruhundan yoksun kalır.</p>\n\n	<p>\n		- &Ouml;ğrencide kendini k&uuml;&ccedil;&uuml;k g&ouml;rme, m&uuml;nzevilik ve aşağılanma duygusu oluşabilir ve sonunda depresyona girebilir.</p>\n\n	<p>\n		- &Ouml;ğrenci diğer insanlara karşı saldırganlaşıp, şiddet g&ouml;sterebilir.</p>\n\n	<p>\n		- Cezadan dolayı telafi edilemeyecek bedensel tahribatlar oluşabilir.</p>\n\n	<p>\n		Elbette bu zararlar, eğitmenin bu metodu devamlı kullanması ve uygulamadaki kural ve şartlarını bilmemesi halinde ortaya &ccedil;ıkar. Ancak bu metot, gerekli olduğu &ouml;l&ccedil;&uuml;de ve kaide ve kurallarına uygun şekilde kullanılırsa, ş&uuml;phesiz bu k&ouml;t&uuml; sonu&ccedil;lar ortaya &ccedil;ıkmayacaktır. &Ouml;rnek; beğenilen davranışlar ve k&ouml;t&uuml; davranışlarla değiştirilmesi gerektiği, beğenilmeyen davranışların k&ouml;t&uuml;l&uuml;ğ&uuml; ve cezanın nedeni ve hikmetini &ouml;ğrenciye anlatıp, onu bilgilendirmek, ortaya &ccedil;ıkabilecek zararları en aza indirecektir.</p>\n\n	<p>\n		<strong>Kaynaklar</strong></p>\n\n	<p>\n		Amidi, Ebulfetih Abdulvahid, Gureru&rsquo;l Hikem ve Dureru&rsquo;l-Kelim</p>\n\n	<p>\n		Dehhoda, Ali Ekber, L&uuml;gat name-i Dehhoda</p>\n\n	<p>\n		El Harrani, Hasan B. Ali, Tuhefu&rsquo;l Ukul,</p>\n\n	<p>\n		El K&uuml;leyn&icirc;, C&acirc;fer Muhammed İbnu Ya&rsquo;kub İbni İshak, Usul-i Kafi</p>\n\n	<p>\n		El N&ucirc;ri, Muhaddis, Mustedreku&rsquo;l Vesail</p>\n\n	<p>\n		Et Tus&icirc;, Muhammed b. Hasan, Tehzibu&rsquo;l Ahk&acirc;m</p>\n\n	<p>\n		Et Tus&icirc;, Muhammed b. Hasan, İstibsar</p>\n\n	<p>\n		Hindi, Muttaki, Kenzu&rsquo;l Ummal</p>\n\n	<p>\n		H&uuml;rr-i Amuli, Muhammed b. Hasan b. Ali b. Muhammed b. H&uuml;seyin, Vesailu&rsquo;ş Şia</p>\n\n	<p>\n		Meclisi, Muhammed B&acirc;kır b. Muhammed Tak&icirc; b. Maksut Ali, Biharu&rsquo;l Envar</p>\n\n	<p>\n		Muhammed b. H&uuml;seyin Musevi Bağdadi, Seyyid Razi, Nehcu&rsquo;l Belağa</p>\n\n	<p>\n		Mutahhari, Murtaza, Doğruların &Ouml;yk&uuml;s&uuml;</p>\n\n	<p>\n		&nbsp;</p>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;tercim: Bu konuda zikredilen &ldquo;tenbih&rdquo; kelimesiyle ilgi &uuml;&ccedil; nokta dikkate alınmalıdır. 1- Tenbih kelimesi Arap&ccedil;a bir kelimedir ve T&uuml;rk&ccedil;e anlamı cezadır. Bu y&uuml;zden T&uuml;rk&ccedil;ede kullandığımız tembih yani uyarmak kelimesi ile tenbih yani ceza kelimelerinin anlam farklılığına dikkat edilmelidir. 2- T&uuml;rk&ccedil;ede &ldquo;n&rdquo; ve &ldquo;b&rdquo; harflerinin (İstanbul gibi &ouml;zel isimler dışında) yan yana gelmesi kural dışıdır. Bu y&uuml;zden &ldquo;tenbih&rdquo;, tenbel&rdquo;, &ldquo;lanba&rdquo; ve &ldquo;penbe&rdquo; gibi kelimelerdeki n harfi m harfiyle değiştirilir ve &ldquo;tembih&rdquo;, &ldquo;tembel&rdquo;, &ldquo;lamba&rdquo; ve &ldquo;pembe&rdquo; şeklinde s&ouml;ylenir. 3- Terc&uuml;mede tenbih kelimesini, kavram tanımlamasından sonra her zaman ceza olarak terc&uuml;me edeceğiz.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lugatname-i Dehhoda, Tenbih kelimesi.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Ccedil;ev. Şer&rsquo;&icirc; cezalardır. Had (&ccedil;oğulu hudud) Kur&rsquo;&acirc;n ve hadislerde belirlenmiş ceza&icirc; m&uuml;eyyideleri ifade eden fıkıh terimidir. Ta&rsquo;zir ise miktar bakımından hadden az olan terbiye etme şekline denir.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 9, s. 159, 22. Hadis.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gureru&rsquo;l Hikem, 457. Hadis.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 68, s. 399, 39. Hadis.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c. 39, s. 20, 7. Hadis.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 4497. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Doğruların &Ouml;yk&uuml;s&uuml;, Murtaza Mutahhari, c. 1, s. 149; el- Kunye ve el-Elkab&rsquo;tan nakille, Muhaddis Kumm&icirc;, c. 2, s. 153, el-Hafi bağlığı.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 47, s. 349, 50. Hadis.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatır/10</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sad/26</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/160-161</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 66, s. 339, 31, 19 ve 22. Hadisler.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa/160</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enam/146</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Birisi İmam Musa K&acirc;zım&rsquo;a (a.s) oğlundan dert yandı. İmam ş&ouml;yle buyurdu: &ldquo;Onunla k&uuml;s, ancak k&uuml;sk&uuml;nl&uuml;ğ&uuml;n&uuml; fazla uzatma.&rdquo; Biharu&rsquo;l-Envar, c. 97, s. 99, 74. Hadis.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Ali Rıza (a.s) ş&ouml;yle buyurdu: &ldquo;Eğer bir kimsenin hakkı ink&acirc;r edip yalan s&ouml;ylediğini g&ouml;r&uuml;rseniz, onunla oturup kalkmayın.&rdquo; Biharu&rsquo;l-Envar, c. 93, s. 96, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tevbe/118, Tefsirlerde ilgili ayetin a&ccedil;ıklamalarına bakılabilir. Biharu&rsquo;l-Envar, c. 21, s. 218, 3. Hadis.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 97, s. 99, 74. Hadis.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 68, s. 185, 4. Hadis.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 1429. Hadis.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul-i Kafi, c. 6, s. 47, 810628. Hadis.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 18, s. 29, 3. Hadis.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Babanın evladına vurması, toprak i&ccedil;in g&uuml;bre gibidir.&rdquo; Şerhu Nehc&rsquo;ul Belağa, İbn-i Ebi&rsquo;l-Hadid, c. 20, s. 325, 724. Hikmet.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 3, s. 18, 2 ve 4. Hadisler. Mecmueyi Verram, s. 474.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; İstibsar, c. 2, s. 249, 7. Hadis.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kazf, zina veya livata su&ccedil;larını nispet edip ispatlayamamaktır. Huşenk Şambeyat&icirc;, Hukuk-i Keyferiyi İhtisasi, c. 1, s. 545.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in Havza ve Danişgah dergisinin 14 ve 15. sayılarında yayınlanan Tenbih ez Didgah-i İsl&acirc;m&icirc; makalesine m&uuml;racaat ediniz. Bu başlıkta zikrettiğim bir&ccedil;ok konuyu bu makaleden alıntı yaptım.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; G&uuml;zel fikir besleme.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 9, s. 144, 7. hadis.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 9, s. 142 ila 147, 1. Hadisten 15. hadise kadar. Ayrıca bak. s. 113, 10388. Hadis.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l Ummal, c. 12, s. 174, 34540. hadis.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 64, s. 246, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tehzibu&rsquo;l Ahk&acirc;m, c. 10, s. 8, 22 ve 23. hadisler. Sahih-i Buhar&icirc;, c. 8, s. 24, 1. satırdan 5. satıra kadar.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 9, s. 134, 6. hadis. Kenzu&rsquo;l Ummal, c. 3, s. 250, 6391 ve 6392. hadisler.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l Ummal, c. 5, s. 309, 12971. hadis.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş Şia, c. 4, s. 373, 5428. hadis; c. 15, s. 369,20770. hadis. Kenzu&rsquo;l Ummal, c. 12, s. 156, 34460. hadis. (M&uuml;tercim:) İmam Cafer Sadık (a.s) ceddi Resulullah&rsquo;tan (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;&Uuml;mmetimden şu dokuz şey(den dolayı sorumluluk) kaldırılmıştır; hata, unutkanlık, bilmedikleri şey, g&uuml;&ccedil;lerinin yetmediği şey, mecbur oldukları şey, zorlandıkları şey, k&ouml;t&uuml;ye yorumlamak, yaratılışta tefekk&uuml;r vesvesesi ve dilleriyle veya elleriyle aşik&acirc;r kılmadıkları m&uuml;ddet&ccedil;e haset.&rdquo; Tevhid, s. 353. Hisal, c. 2, s. 417. Bihar, c. 2, s. 280.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 64, s. 425, 67. hadis. Kenzu&rsquo;l-Ummal, c. 3, s. 378, 7031. hadis.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 12, s. 124, 17. hadis.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra/15</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l Belağa, 143, Hutbe.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, 3. Mektup.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 68, s. 214, 11. hadis.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l-Vesail, c. 8, s. 283, 1. hadis, (9451).</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatır/18, &ldquo;Hi&ccedil;bir g&uuml;nahk&acirc;r başkasının g&uuml;nahını y&uuml;klenmez.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl/25</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Her kim k&ouml;t&uuml; bir gelenek oluştursa, o geleneğe uyanın ameli de oluşturanın &uuml;zerinedir.&rdquo; Mustedreku&rsquo;l Vesail, c. 12, s. 229, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tehzibu&rsquo;l Ahk&acirc;m, c. 10, s. 120, 99. hadis. İstibsar, c. 4, s. 249, 7. hadis.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, c. 10, s. 121, 103. hadis.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 64, s. 384, 25. hadis.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kenzu&rsquo;l Ummal, c. 5, s. 311, 12981 ve 12982. hadisler.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l Belağa, 31. Mektup.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l Belağa, 140. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gureru&rsquo;l Hikem ve Dureru&rsquo;l-Kelim, 1768. hadis.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tuhefu&rsquo;l Ukul, s. 84.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Allah Resul&uuml; (s.a.a) kızgınlık anında ceza vermeyi yasaklamıştır.&rdquo; Biharu&rsquo;l Envar, c. 79, s. 102, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allah Resul&uuml; ş&ouml;yle buyurmuştur: &ldquo;Biriniz vuracağında, y&uuml;ze vurmaktan sakınsın&hellip;&rdquo; Kenzu&rsquo;l Ummal, c. 1, s. 227, 1145 ve 1146. hadisler.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 11, s. 120, 1. hadis (12587).</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Sizden biri Allah&rsquo;ın yasakladığı bir g&uuml;nah işlese ve onun cezasını &ccedil;ekse, o ceza g&uuml;nahının karşılığıdır.&rdquo; Kenzu&rsquo;l Ummal, c. 5, s. 307, 12966. hadis.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreku&rsquo;l Vesail, c. 12, s. 116, 3. hadis (13671).</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Eğitimde Tenbih ve Cezanın Uygulanması','','publish','closed','open','','egitimde-tenbih-ve-cezanin-uygulanmasi','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3174',0,'post','',0),(3175,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p style=\"text-align: right;\">\n	Zeynep Sema Atlan</p>\n\n<p>\n	Peygamberleri, Kur-an&rsquo;ı Kerim&rsquo;i ve diğer b&uuml;t&uuml;n semavi kitapları kibirlenerek inkar eden toplumlar, insanlık, yaratılış ve kainattaki Allah&rsquo;ın kurmuş olduğu d&uuml;zen ve İslam&rsquo;la şekillendirdiği b&uuml;t&uuml;n konularda olduğu gibi; İslam&rsquo;ın kadına her y&ouml;nden vermiş olduğu hak ve değer konusunda da kendi fikirlerini &ouml;ne s&uuml;rerek apa&ccedil;ık sapıklığa d&uuml;şt&uuml;klerini bir kez daha g&ouml;stermişlerdir.</p>\n\n<p>\n	İslamiyet&rsquo;ten &ouml;nce cahiliye d&ouml;nemi insanlarının ilkel d&uuml;ş&uuml;ncelerinden biri olan; kadının ikinci sınıf olduğu, bir&ccedil;ok hak ve &ouml;zg&uuml;rl&uuml;kten kısıtlanması gerektiği, kadının erkek karşısında g&uuml;&ccedil;s&uuml;z ve her y&ouml;nden zayıf bir varlık olduğu inancı hala bir&ccedil;ok toplum tarafından gelenekselleşmiş ve yaşantılarında var olan bir inan&ccedil;tır.</p>\n\n<p>\n	Peygamberlerimizden &ouml;nce, cahiliye d&ouml;nemi insanlarının kadına bakış a&ccedil;ısını, eski Arap adetlerinde kadının yeri ve değerini, Allah&rsquo;ın peygamberimiz aracılığı ile bu konuda da getirdiği d&uuml;zen ve yenilikleri kısaca İslam&rsquo;ın bu zihniyete verdiği cevapları birka&ccedil; &ouml;rnekle kıyaslayalım:</p>\n\n<p>\n	Arapların adetlerinden biri olan kadınlar i&ccedil;in miras konusu, bazı topluluklarda da gelenekselleşmiş ve kabullenilen bir d&uuml;ş&uuml;nceydi;</p>\n\n<p>\n	&ldquo;Kadının miras almaya hakkı yoktur, kadın, babasının ve eşinin &ouml;l&uuml;m&uuml;nden sonra kendisi başkalarına miras olarak ge&ccedil;ebilir.&rdquo; Benzerleri olan bu d&uuml;ş&uuml;nceye Kur-an&rsquo;ı Kerim&rsquo;in&nbsp; cevabı şudur:</p>\n\n<p>\n	<strong>&ldquo;Ana babanın ve yakınların bıraktıklarına, erkeklere hisse vardır. Ana babanın ve yakınların bıraktıklarından kadınlara da hisse vardır. Bunlar az ya da &ccedil;ok belirli bir hissedir.&rdquo;</strong></p>\n\n<p>\n	&ldquo;Kadının ibadeti kabul olmadığı i&ccedil;in daha doğrusu ibadetlerinin bir değeri olmadığı i&ccedil;in kadının ibadet etmeye hatta ibadet alanına girmeye bile hakkı yoktur. &Ccedil;&uuml;nk&uuml; kadın eksik bir varlıktır.&rdquo; Kur-an&rsquo;ı Kerim&rsquo;de ş&ouml;yle buyrulur:</p>\n\n<p>\n	<strong>&ldquo;Kadın erkek iman etmiş olarak kim iyi iş işlerse, ona hoş bir hayat yaşatacağız. Ecirlerini yaptıklarından daha g&uuml;zeliyle &ouml;deyeceğiz.&rdquo; (Nah-97)</strong></p>\n\n<p>\n	Eski Arap adetlerinden biri olan ve peygamberimiz(s.a.a)in yıkıp ortadan kaldırdığı kız &ccedil;ocuklarını diri diri toprağa g&ouml;mmeleri vahşeti Kur-an&rsquo;ı Kerim&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<strong>&ldquo;Aralarından birine bir kızı olduğu m&uuml;jdelendiği zaman i&ccedil;i gamla dolarak y&uuml;z&uuml; simsiyah kesilir. Kendisine verilen k&ouml;t&uuml; m&uuml;jde y&uuml;z&uuml;nden, halktan gizlenmeye &ccedil;alışır; onu utana utana tutsun mu yoksa toprağa mı g&ouml;ms&uuml;n? Ne k&ouml;t&uuml; h&uuml;kmediyorlar!&rdquo; (Nah-58-59)</strong></p>\n\n<p>\n	Yine cahiliye ve bazı toplumların yıkamadıkları d&uuml;ş&uuml;nce:</p>\n\n<p>\n	&ldquo;Kadının babası ve &ccedil;ocukları ile olan tek ilişki kan bağıdır. Babasının &ccedil;ocuğu ve kendi &ccedil;ocuğunun annesi değildir. Kadının &ccedil;ocukları babasının torunları olamaz. Bu cehaletin karşısında, &ouml;zellikle de bazı M&uuml;sl&uuml;man topluluklar i&ccedil;in en g&uuml;zel cevap peygamberimiz(s.a.a) ve O&rsquo;nun tertemiz soyunu s&uuml;rd&uuml;ren,&nbsp; Hz. Fatıma(s.a)dan&nbsp;&nbsp; olan torunlarıdır. Bunun kanıtı da Peygamberimiz(s.a.a) ve Necran Hristiyanları arasında ge&ccedil;en m&uuml;bahele olayıdır:</p>\n\n<p>\n	Necran Hristiyanlarının din adamları Peygamberimiz(s.a.a)ile Hz. İsa hakkında tartışmaya girdiler. Peygamberimiz(s.a.a)in delillerini kabul etmediler ve iki tarafta Allahın huzurunda m&uuml;bahele yapmaya karar verdiler. Peygamberimiz (s.a.a.)&nbsp; lanetleşmeye giderken yanında sadece kadınlardan Hz. Fatıma (s.a), oğullardan Hasan ve H&uuml;seyin(a.s)i, kendi olarak da&nbsp; Harun&rsquo;un Musa yanındaki değerine eş değerde olan kardeşi Ali (a.s.)&rsquo;ı&nbsp; &ccedil;ağırdı. Bu olay Kur-an&rsquo;ı Kerim&rsquo;de ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz, Allah katında İsa&rsquo;nın durumu, Adem&rsquo;in durumu gibidir. O&rsquo;nu topraktan yarattı sonrada O&rsquo;na: &ldquo;Ol!&rdquo; dedi, O&rsquo;da oluverdi. Ger&ccedil;ek Rabbinden gelendir. &Ouml;yleyse kuşkuya kapılanlardan olma. Artık kim sana gelen ilimden sonra, onun hakkında seninle tartışmaya kalkarsa, deki; &ldquo; Gelin, oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, Kendimizi ve kendinizi &ccedil;ağıralım sonra dua edelimde Allahın lanetini yalan s&ouml;yleyenlerin &uuml;zerine kılalım. &rdquo;&nbsp; (Al-i İmran 59-61) </strong></p>\n\n<p>\n	Bu ayet Hz. Hasan ve H&uuml;seyin (a.s.)&rsquo;ın Peygamber(s.a.a)in oğulları ve torunları olduğuna, &nbsp;Hz. İsa (a.s)&rsquo;ın&nbsp; Meryem&rsquo;den olduğu gibi Peygamber(s.a.a)in soyunun da Hz. Fatıma&rsquo;dan olduğunun apa&ccedil;ık delilidir.&nbsp; &nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Kadın\'ın Gerçek Değeri','','publish','closed','open','','kadinin-gercek-degeri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3175',0,'post','',0),(3176,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. B&acirc;kır Gubar&icirc; Binab</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu araştırmanın hedefi, sıla-i rahmin eğitimsel rol&uuml;n&uuml;n ve kişilerin ruhsal sağlığı &uuml;zerindeki etkilerinin incelenmesidir. Bu araştırmada kullanılan y&ouml;ntem, İsl&acirc;m&icirc; metinlerde ve psikoloji biliminde mevcut tarihin kelimeler vasıtasıyla incelenmesi ve i&ccedil;erik tahlili y&ouml;ntemiyle değerlendirilmesidir. Bu alandaki araştırmaların incelenmesi i&ccedil;in mevcut tarihlerin analitik incelenmesi y&ouml;nteminden faydalanılmıştır.</p>\n\n<p>\n	Bu araştırmada din&icirc; metinlerde ve psikolojik araştırmalarda sıla-i rahim kavramı, etkileri ve sonu&ccedil;ları incelenmiştir. İsl&acirc;m&icirc; hadis metinlerinin incelenmesi bu ilişkilerin belli bir t&uuml;r&uuml;n&uuml;n &uuml;zerinde sıla-i rahim unvanıyla &ouml;zel olarak durulduğunu ve kişilerin ruhsal sağlığı &uuml;zerindeki rol&uuml;nden bahsedildiğini g&ouml;stermektedir. İsl&acirc;m&icirc; hadislerde sıla-i rahimin bir&ccedil;ok faydaları zikredilmiştir. Bunlar arasında doğru davranışların &ouml;ğrenilmesi, sosyal destek ve birlik ruhunun gelişmesi, insan&icirc; duyguların artması, akrabaların ruhsal sağlığına yardım etmesi ve yaşama bağlılığı artırması, &ouml;mr&uuml;n uzaması, rızkın &ccedil;oğalması, belaların defedilmesi, amellerin temizlenmesi ve m&acirc;nev&icirc; ilerleme sayılabilir. Bilimsel psikoloji araştırmaları, dostlar ve akrabalarla tatmin edici ilişkilerin ve onları y&acirc;d etmenin m&acirc;nev&icirc; faydalarının yanı sıra bir&ccedil;ok ruhsal faydaları da olduğunu g&ouml;stermektedir. Bunlar arasında sosyal destek alma, g&ouml;rsel &ouml;ğrenme yoluyla sosyal becerilerin kazanılması ve uygun ilişkilerin kurulması, başkalarıyla doğru ilişkiler kurulması yoluyla davranışlara &ccedil;ekid&uuml;zen verilmesi sayılabilir. Sıla-i rahim ruhsal baskılar karşısında kişilerin direnme g&uuml;c&uuml;n&uuml; arttırmakta ve kalp-damar hastalıklarının ve ruhsal hastalıkların azalmasını sağlamaktadır. Bu bulgular, bu araştırmada kişilerle yapılan g&ouml;r&uuml;şmeler sonucu elde edilen bulgularla uyuşmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Sıla-i rahim sosyal bir davranıştır. Bu y&uuml;zden kişiler yalnız olduklarında başkalarıyla iletişim kurma peşine d&uuml;şerler. Bu davranış, başkalarıyla irtibatın ve onlarla samimi olmanın temel psikolojik bir ihtiya&ccedil; olmasından kaynaklanmaktadır. Bu ihtiya&ccedil;, doğru yollardan giderildiğinde kişilerin kendilerindeki potansiyel kabiliyetlerini yeşertecekleri bir ortam hazırlar. Diğerleriyle insan&icirc; ve sıcak ilişkilerin g&ouml;lgesinde kişiler, huzur ve mutluluk duyarlar ve g&uuml;ndelik zihinsel sıkıntılardan ve streslerden uzaklaşırlar. İsl&acirc;m&rsquo;a g&ouml;re akrabalara bakış, değerli İl&acirc;h&icirc; nimetlere bakıştır ki aralarında ilişki olmaması nimetlere k&uuml;f&uuml;r sayılır. Soyun ve akrabalığın ink&acirc;rı, Allah&rsquo;a k&uuml;f&uuml;r mesabesindedir (Meclis&icirc;, h.k.1413, c. 71, s. 138, 108. hadisin a&ccedil;ıklamasında).</p>\n\n<p>\n	Sıla-i rahmin (akrabalarla ilişkinin) kesilmesi, olumsuz sonu&ccedil;larının &ouml;l&uuml;mden &ouml;nce muhakkak kişinin yakasına yapışacağı g&uuml;nahlardan biridir (a.g.e., s. 134, c. 104). Etkilerinden bazıları fakirlik, refahtan mahrum olma veya mal ve makamın kaybedilmesi (a.g.e., s. 91, 12. hadis), erken &ouml;l&uuml;m ve cennete girmemektir (a.g.e., s. 90, 9. hadis ve s. 91, 11. hadis). Allah katında sıla-i rahim o kadar &ouml;nemlidir ki f&acirc;sıklar kendi akrabalarıyla iyi ilişkiler kurduklarında onlara bir&ccedil;ok rızık bağışlamakta, muttaki olup da yakınlarıyla ilişkisini kesenleri ise b&uuml;y&uuml;k bir rızıktan mahrum bırakmaktadır. Resulullah (s.a.a.) da sıla-i rahimin bu sonucuna dikkat &ccedil;ekerek ş&ouml;yle buyuruyor: &ldquo;Sıla-i rahimin f&acirc;sıklar &uuml;zerinde b&ouml;yle bir etkisi varsa, muhakkak muttaki kişiler i&ccedil;in de bu sonu&ccedil; vardır.&rdquo; (a.g.e., s. 135, 88. hadis ve s. 138, 107. hadis).</p>\n\n<p>\n	Bu y&uuml;zden Resulullah (s.a.a.), akrabalarınızdan biri kendi yakınlarıyla ilişkisini kesse de siz ilişkinizi kesmeyin şeklinde tavsiyede bulunmuştur (a.g.e., s. 138, 106. hadis) ve sizin bağınız, biraz uzun zaman alsa bile Allah&rsquo;ın ona yardım etmesini ve ister istemez onun da yakınlarıyla ilişkiyi kesmekten vazge&ccedil;mesini sağlar diye buyurmuştur (a.g.e., s. 128, 91. hadis). Yine, sıla-i rahim i&ccedil;in bir yıllık yolun kat edilmesi gerekse bile bunu yapınız, bu dindarlıktır diye buyurmuştur (a.g.e., s. 105, 68. hadis). Sıla-i rahim, akrabaların birbirleri &uuml;zerinde olan haklarıdır, ister M&uuml;sl&uuml;man olsunlar, ister olmasınlar (a.g.e., 71. hadis, s. 131, 97. hadis).</p>\n\n<p>\n	Sıla-i rahim ihtiyacı elbette sadece ekonomik bir ihtiya&ccedil; değildir. Zengin de duygusal ihtiyacı, destek, muhabbet ve dostluk ihtiyacı i&ccedil;in, ruhsal rahatsızlıklarını ve kaygısını uzaklaştırabilmek i&ccedil;in kendi yakınlarına ve akrabalarına muhta&ccedil;tır. Bu y&uuml;zden yaşamda, akrabalarla dostane ve birliğe dayalı ilişkiler kurulması gereklidir. (Nehcu&rsquo;l-Belağa, 23. hutbe, 8-10. b&ouml;l&uuml;m).</p>\n\n<p>\n	Sıla-i rahimin b&uuml;y&uuml;k rol&uuml; ve &ouml;nemi y&uuml;z&uuml;nden Kur&rsquo;&acirc;n-ı Kerim onu din&icirc; farizalar arasında saymıştır (Nisa, 36. ayet). Bir&ccedil;ok hadiste<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ruhsal sağlık &uuml;zerindeki rol&uuml; ve &ouml;nemine il&acirc;veten sıla-i rahimin nasıl olması gerektiği de &ouml;ğretilmiştir (Meclis&icirc;, h.k. 1413, c. 71, s. 88-139).</p>\n\n<p>\n	Sıla-i rahimin bireysel ve toplumsal d&uuml;zeydeki bir&ccedil;ok faydaları dolayısıyla Hace Nasiruddin-i T&ucirc;s&icirc; (h.k. 597-672), sıla-i rahimin temelini akla ve nakle dayalı kabul etmiştir. Aklın, insanın kendi cinsinden oluşan b&uuml;y&uuml;k kalabalığın arasında kendisini tecrit etmesinin caiz olmadığına h&uuml;kmettiğine inanmaktadır. Bunu insanın nefsan&icirc; erklerini zevale g&ouml;t&uuml;ren ve onu d&uuml;nyada ve ahirette h&uuml;srana uğratan ruhbanlığın kısımlarından saymaktadır. Bu y&uuml;zden aklın h&uuml;km&uuml;ne g&ouml;re insan başkalarıyla irtibat kurmaya, bu irtibatın g&ouml;lgesinde hayatını ahl&acirc;ka ve m&acirc;nev&icirc; yaşama uygun olarak s&uuml;rd&uuml;rmeye ve de madd&icirc; hacetlerini bu yolla gidermeye muhta&ccedil;tır. Bu irtibatın canlı tutulması akla g&ouml;re zaruridir ama b&uuml;t&uuml;n ehemmiyetiyle beraber akl&icirc; zaruretin ikinci derecesinde yer almaktadır. Zira akıl, insanın diğer hemcinsleriyle irtibatının ehemmiyetini ve &ouml;zelliğini beyandan ve kendisiyle akrabalığı olan kişilere katılarak bu irtibatı kurduktan sonra aslında bunu birinci dereceye yerleştirmektedir. B&ouml;ylece geniş toplumsal ilişkilerin başlangıcında yerini almaktadır.</p>\n\n<p>\n	Hace T&ucirc;s&icirc;, Kur&rsquo;&acirc;n&rsquo;ın ve hadisin sıla-i rahim yapılması &uuml;zerinde bir fazilet unvanıyla tekitle durmasını aklın h&uuml;km&uuml;ne uygun bulmakta ve aklın ve naklin sıla-i rahimin fazileti &uuml;zerinde uyumlu bir şekilde durduğuna inanmaktadır (Muhibb&icirc;, 1383, c. 1, s. 376).</p>\n\n<p>\n	Sıla-i rahim meselesinin ve insanların refahı, uyumu ve ruhsal sağlığı &uuml;zerindeki tesirinin niteliğinin incelenmesi, psikoloji ve eğitim a&ccedil;ısından fevkalade &ouml;neme sahiptir. Bu makalede sıla-i rahim kavramı, İsl&acirc;m&icirc; &ouml;ğretilerdeki yeri, davranışlarda kendini nasıl g&ouml;sterdiği, olumlu sonu&ccedil;lar doğurması i&ccedil;in taşıması gereken şartları, sosyal uyum, ruh sağlığı ve m&acirc;nev&icirc; gelişim &uuml;zerine eğitimsel ve psikolojik etkileri incelenecek ve sıla-i rahim ile ruhsal sağlığın ilişkisini &ouml;l&ccedil;en araştırmaların bulguları tahlil edilecektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Araştırma Y&ouml;ntemi</strong></p>\n\n<p>\n	H&acirc;lihazırdaki araştırmada iki genel y&ouml;ntemden faydalanılmıştır. a) İsl&acirc;m&icirc; metinlerin i&ccedil;eriği, tefsir ve i&ccedil;tihat y&ouml;ntemlerinden faydalanılarak tahlil edilmiştir. b) Muteber bilimsel sitelerdeki psikolojik metinlerde &ouml;zel aramayla ulaşılan psikoloji araştırmalarından faydalanılmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sıla-i Rahim Kavramı</strong></p>\n\n<p>\n	Bazı ahl&acirc;k&icirc; kaynaklarda sıla-i rahim, akrabalarla dostane ilişkiler kurmak, d&uuml;nyanın mal, makam ve diğer hayırlarında onlarla ortak olmak veya onları mutlu etmek olarak ge&ccedil;mektedir. Elbette bu tanımda akrabalar anlamı verilen &ldquo;rahim&rdquo; sadece kan bağıyla oluşan akrabalıkla sınırlı değildir (Nerak&icirc;, 1370). Hace Nasruddin T&ucirc;s&icirc; de sıla-i rahimi ş&ouml;yle tanımlıyor: &ldquo;Sıla-i rahim, akrabalarını ve yakınlarını d&uuml;nya hayırlarında kendine ortak etmektir.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 375).</p>\n\n<p>\n	Sıla-i rahim kavramı a&ccedil;ıklanırken, &ouml;nce rahimden kastedilenin a&ccedil;ıklanması gerekir, sonra sıla kavramı &uuml;zerinde durulmalıdır (Meclis&icirc;, h.k. 1413, c. 71, s. 108). All&acirc;me Meclis&icirc; rahim kavramı hakkında ş&ouml;yle yazıyor: İsl&acirc;m &acirc;limleri, Kur&rsquo;&acirc;n ve hadislerde l&uuml;zumu ve irtibatta bulunulması gerektiği &uuml;zerinde durulan sıla-i rahim kavramının i&ccedil;inde ge&ccedil;en rahim kavramıyla ilgili farklı g&ouml;r&uuml;şler belirtmişlerdir.</p>\n\n<p>\n	1- Bazıları soy akrabalığını esas almışlar, bu akrabalığın &ouml;l&ccedil;&uuml;s&uuml; olarak da sadece tek rahime bağlılığı kabul etmişlerdir.</p>\n\n<p>\n	2- Diğer bazıları rahimi sadece baba tarafından akrabalık olarak kabul etmişlerdir. Yani baba tarafından akrabalık yukarı ecdada doğru ne kadar yukarı ve evlatlar ve torunlar olarak ne kadar aşağı giderse hepsini ve de kız ve erkek kardeşler ile &ccedil;ocuklarını, amcaları ve halaları i&ccedil;ermektedir.</p>\n\n<p>\n	3- Bazıları birbirlerine mahrem olan ve birbirleriyle evlenmeleri haram olan iki kişiyi rahim kabul etmişlerdir. Bununla beraber amca ve teyze &ccedil;ocukları vb. rahim sayılmamaktadır.</p>\n\n<p>\n	4- İbn C&uuml;neyd&rsquo;e g&ouml;re rahim, evlat veya anne ve baba cihetinden şahs&icirc; yakınlıktır; ister yakın olsunlar ister uzak, ister miras alsınlar ister almasınlar.</p>\n\n<p>\n	5- Bazıları da akraba olarak tanınan b&uuml;t&uuml;n herkesi, mahrem olsun, namahrem olsun, yakın akraba olsun, uzak akraba olsun, rahim kabul etmektedir. Bununla beraber halkın &ouml;rf&uuml;nde akraba olarak bilinen herkes birbirlerinin rahimidir. Bu g&ouml;r&uuml;ş, merhum Şehid-i San&icirc;&rsquo;nin g&ouml;r&uuml;ş&uuml;d&uuml;r.</p>\n\n<p>\n	Sıla-i rahimdeki sıla ile kastedilenin ne olduğu hakkında Şehid-i San&icirc; ş&ouml;yle yazıyor: Bununla kastedilen, &ouml;rf&uuml;n nazarında irtibat denilen ve kişinin rahimden ayrılmasını engelleyen şeydir. Bununla beraber &ouml;rfe ve &ouml;rf k&uuml;lt&uuml;r&uuml;ne g&ouml;re sılanın şekli farklıdır ve rahimlerin menzillerinin birbirlerine yakınlığına-uzaklığına da bağlıdır. (Meclis&icirc;, 1413, c. 71, s. 111).</p>\n\n<p>\n	Sılanın hangi davranışlarda karşılık bulduğuna gelince ise, Şehid-i S&acirc;n&icirc;&rsquo;ye g&ouml;re selam vermek en kolay ve en masrafsız davranıştır. Madd&icirc; yardım, hediye, himaye, zararların giderilmesi ve akrabalara fayda sağlayıcı işler, sıla-i rahimin karşılığı sayılan diğer davranışlardandır. Fakat akrabalarla duygusal, muhabbetli ve karakterli bir irtibat kurulmasını sağlayan sıla daha &uuml;st&uuml;nd&uuml;r. Nitekim bir&ccedil;ok hadiste bu t&uuml;r davranışların &uuml;zerinde durulmuştur (a.g.e.).</p>\n\n<p>\n	İbn Esir, Nihaye&rsquo;de ş&ouml;yle yazıyor: Sıla&rsquo;dan kasıt akrabalık bağı olanlara ihsanda ve iyilikte bulunmak, onlara karşı hoşg&ouml;r&uuml;l&uuml; olmak, onlarla uyum ve işbirliği i&ccedil;inde olmak ve vaziyetlerini g&ouml;z &ouml;n&uuml;nde bulundurmaktır; uzak akraba olsalar ve k&ouml;t&uuml; insanlar olsalar bile (a.g.e., s. 109).</p>\n\n<p>\n	Psikoloji metinlerinde de sıla-i rahimle ilgili bir&ccedil;ok yapıya rastlanmaktadır. Başkalarıyla irtibat<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>, sosyal ilişkiler ve t&uuml;rdeş sevgisi<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> bunlara &ouml;rnektir. Psikoloji alanında, samimi ilişkiler kapsamında yapılan bazı araştırmalar, bağlanma başlığı altındadır. Ger&ccedil;ekte sıla-i rahim kavramı, psikolojide başkalarıyla irtibat tanımıyla &ouml;rt&uuml;şmektedir. Diğer bir deyişle sıla-i rahim, diğerleriyle samimi ilişki kurmak, sevmek, korumak ve aynı şekilde sevilmek ve korunmaktır ki rahim sayılan kişilerle irtibatta karşılık bulmaktadır. S&ouml;ylenilmelidir ki irtibat kurulması İsl&acirc;m&rsquo;da gerekli sayılan rahim, daha &ouml;nce değinilen akrabalardan ibaret değildir. Hadis-i şeriflerde rahim kavramı genişletilmiş, evliyalar, &ouml;ğretmenler ve m&uuml;minler de bu kapsama d&acirc;hil olmuştur. Ger&ccedil;ekte din&icirc; bakışa g&ouml;re bir şekilde bir diğerinin &uuml;zerinde hakkı olan herkes rahim sayılır ve buna uygun bir irtibat kurmaları gerekir. İmam Rıza (a.s.), &acirc;l-i Muhammed&rsquo;in (s.a.a.) akrabaları, İmamlar (a.s.) ve m&uuml;minler &uuml;zerinde durmuş ve onların &ldquo;Adını kullanarak birbirinizden dilekte bulunduğunuz Allah&rsquo;tan ve akrabalık haklarına riayetsizlikten de sakının...&rdquo; (Nisa/1) ayetinin karşılığı olduğunu, onlarla sıla-i rahim yapan kimselerin bunun sonucunda Allah&rsquo;a yakınlaşacağını buyurmuştur (Meclis&icirc;, 1413, c. 71, s. 129, 93. hadis).</p>\n\n<p>\n	İsl&acirc;m&icirc; bakışı diğer bakışlardan, i&ccedil;inde de psikolojinin bakışından, ayıran şey kavramsal genişlik, m&acirc;nev&icirc; ve irfan&icirc; boyuttur. Aynı şekilde İsl&acirc;m&icirc; bakışta sıla-i rahim, şer&rsquo;i bir y&uuml;k&uuml;ml&uuml;l&uuml;k unvanıyla ge&ccedil;mekte ve kişinin Allah&rsquo;la irtibatı da dikkate alınarak mukaddesleşmektedir. Şimdi İsl&acirc;m&icirc; ve psikolojik metinlere g&ouml;re sıla-i rahmin insan yaşamındaki rol&uuml;n&uuml; inceleyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İsl&acirc;m&icirc; Metinlerde Sıla-i Rahim</strong></p>\n\n<p>\n	&Acirc;yetlerde ve hadislerde sıla-i rahimin &uuml;zerinde &ccedil;ok&ccedil;a durulmuş ve insan&icirc; değer taşıyan davranışların &ouml;ğrenilmesi, insan&icirc; duyguların eğitilmesi, toplumsal birlik ve dayanışmanın geliştirilmesi, hayata dair umut d&uuml;zeyinin y&uuml;kseltilmesi ve akrabaların ruhsal sağlığına yardım etmesi &uuml;zerindeki rol&uuml; işlenmiştir. Aynı şekilde &ouml;mr&uuml;n uzaması, rızkın &ccedil;oğalması, belanın def edilmesi ve amellerin temizlenmesi de sıla-i rahimin faydaları arasında sayılmıştır (a.g.e., c. 68, s. 87-152).</p>\n\n<p>\n	Sıla-i rahim bireysel ve toplumsal olarak iki boyuttan incelenebilir: Bireysel a&ccedil;ıdan sıla-i rahim, insanın fert unvanıyla duygusal ilişkilerine tevecc&uuml;h etmesini sağlamaktadır. Kişiler arasında karşılıklı irtibat kurulduğunda temel sebepler gelişmekte ve daha geniş şekilde toplumu etki altında bırakmaktadır. Toplumsal a&ccedil;ıdan da bir toplumun uzuvlarının ilişkileri, kan bağına dayalı akrabalık k&ouml;kleri &uuml;zerine kurulduğunda, toplumun ortak hedeflere y&ouml;nelik dikkati artacaktır. Bu y&uuml;zden kopma ve toplumun insan&icirc; hedeflerine ve ideallerine doğru birlikte hareket etmeme s&ouml;z konusu olmayacaktır. Bu iki esas hem ilişkilerin genişlemesine, hem de toplumda bulduğu karşılığın yayılmasına zemin hazırlar. Bu irtibatın iki tarafında da yalnız kişinin toplumdaki konumu ihya olacaktır.</p>\n\n<p>\n	Allah Te&acirc;la sıla-i rahim hakkında Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a ibadet edin ve O&rsquo;na hi&ccedil; bir şeyi ortak koşmayın. Anne-babaya, yakın akrabaya, yetimlere, yoksullara, yakın komşuya, uzak komşuya, yanınızdaki arkadaşa, yolda kalmışa ve sağ ellerinizin malik olduklarına g&uuml;zellikle davranın.&rdquo; (Nisa/36)</p>\n\n<p>\n	&ldquo;Adını kullanarak birbirinizden dilekte bulunduğunuz Allah&rsquo;tan ve akrabalık haklarına riayetsizlikten de sakının. Ş&uuml;phesiz Allah sizin &uuml;zerinizde g&ouml;zetleyicidir.&rdquo; (Nisa/1)</p>\n\n<p>\n	&ldquo;Ve onlar Allah&rsquo;ın ulaştırılmasını emrettiği şeyi ulaştırırlar. Rablerinden i&ccedil;leri saygı ile titrer, k&ouml;t&uuml; hesaptan korkarlar&hellip; İşte onlar, bu yurdun (d&uuml;nyanın g&uuml;zel) sonucu (ahiret mutluluğu) onlar i&ccedil;indir.&rdquo; (Ra&rsquo;d/21-22)</p>\n\n<p>\n	Bazı m&uuml;fessirler zikredilen ayetlerin a&ccedil;ıklamasında ş&ouml;yle demişlerdir: Nisa suresinin 36. ayetinde Allah&rsquo;a şirk koşulmaması emredildikten sonra iki emir daha verilmiştir; biri anne ve babaya iyilik, diğeri ise akraba ve yakınlara&hellip; Bu iki esas, sıla-i rahmin &uuml;zerinde durulduğuna dair Kur&rsquo;&acirc;n&rsquo;a dayalı &ouml;nemli delillerdendir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu iki meseleye g&ouml;sterdiği tevecc&uuml;h, aslında toplumun bekasını da garantilemesi a&ccedil;ısından olduk&ccedil;a d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Aynı şekilde Nisa suresinin ilk ayeti de akrabalarla ilişkinin kesilmemesi gerektiğine işaret etmektedir. Yani akrabalarla ilişkinin kesilmesi al&ccedil;aklıktır. Diğer ayette de akrabalarla ilişkiyi kesmenin İl&acirc;h&icirc; emirle men edilmesinden sonra Allah&rsquo;tan korkma meselesi beyan edilmiştir ki bu işaret, bu ikisinin m&acirc;nev&icirc; irtibatını g&ouml;stermektedir ve de b&ouml;yle bir irtibat, sıla-i rahmin faziletinin beyan edildiğinin şahididir. Bununla birlikte Kur&rsquo;&acirc;n-ı Kerim&rsquo;de takvayla beraber Allah&rsquo;ın vahdaniyetine itikattan sonra sıla-i rahim &uuml;zerinde durulmuştur. Bu Kur&rsquo;&acirc;n&icirc; tekit, temel kişisel vazife unvanıyla sıla-i rahimin doğru yapılması gerektiğini ve sıla-i rahimde Allah&rsquo;ı, amellerimizin g&ouml;zeticisi olarak telakki etmemiz gerektiğini g&ouml;stermektedir. Bu ayetlerden ulaşılabilecek nokta, b&uuml;t&uuml;n ihtilafların ve akrabalarla ilişkinin kesilmesinin k&ouml;k&uuml;n&uuml;n Allah&rsquo;tan gaflet etmek ve soy, evlilik ve din yoluyla kurulan akrabalık hakkına tevecc&uuml;h etmemek olduğudur. Bir ilişkinin her iki tarafı Allah&rsquo;ı dikkate aldığı ve ona bağlandığı s&uuml;rece irtibat asla kesilmez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Psikoloji Metinlerinde Sıla-i Rahim</strong></p>\n\n<p>\n	Psikolojik teorilerin &ccedil;oğunda, diğerleriyle yakın irtibat kurmanın temel bir ihtiya&ccedil; olduğu farz edilir. Bunun anlamı, bu ihtiyacın giderilmemesi durumunda insanların sağlığının tehlikeye d&uuml;şeceğidir. &Ouml;rneğin sosyal psikoloji, kişilik psikolojisi ve değişim psikolojisi alanlarında samimi ilişkilerin &ouml;nemi hakkında bir&ccedil;ok araştırmalar yapılmıştır. Bu araştırmaların &ccedil;oğu, bağlanma unvanı altında yapılmıştır (Ainsworth ve meslektaşları, 1978; Bradshaw ve meslektaşları, 1988).</p>\n\n<p>\n	Bağlanma kuramı &ccedil;er&ccedil;evesinde genellikle &ccedil;ocuklar ile g&ouml;zeticileri (genellikle anne-baba) arasındaki irtibatın, başkalarıyla ilerde kuracakları irtibatın ilk şekli olduğu varsayılır. G&ouml;zeticilerle kurulan g&uuml;vene dayalı bağlanma, ileriki yaşamlarında ilişkilerinin sağlıklı kalması ve umumi sağlık i&ccedil;in hayatidir. Sarason ve meslektaşları (1991) &ccedil;ocukluktaki bağlanma kavramıyla yetişkinlikte idrak edilen sosyal desteğin iki eşit kavram olduğunu varsaymışlardır. Bu g&ouml;r&uuml;şe g&ouml;re ilk g&ouml;zetmenleriyle g&uuml;vene dayalı irtibat kurmuş olan kişilerin şekillenen &ccedil;alışma modellerinin<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> diğerlerinden farkı ulaşılabilir ve destekleyici olmalarındadır. Bu &ccedil;alışma modelleri, dinamik bilişsel yapılardır ki kişinin diğer kişilerle irtibatında &ouml;nemli ve yaşadığı karmaşayı azaltmada etkili ve faydalı olan anılarını, algılarını ve beklentilerini kapsamaktadır.</p>\n\n<p>\n	Bowlby&rsquo;ye g&ouml;re her ne kadar insanın kendisiyle ve diğerleriyle ilgili &ccedil;alışma modelleri bebekliğin ilk d&ouml;nemlerinde ortaya &ccedil;ıksa da devam ederek yetişkinlikteki ilişkilerin algısını ve tepkisel değişimini etkisi altında bırakmaktadır ve her ne kadar belli insanlarla etkileşimden sonraki tecr&uuml;beler, destek algısını etkilese de yaşamın ilk d&ouml;neminde başkalarından alınan geri beslemeler, genel arzuları ve eğilimleri, korumaya ulaşılabilir veya ulaşılamaz durumda oluşuna dair değerlendirmeyi de etkilemektedir. (Pişahenk, 1379, Sarason ve meslektaşları, 1991).</p>\n\n<p>\n	Değişim teorisyenlerinden olan Piaget de sosyal gelişimin, ka&ccedil;ınılmaz bi&ccedil;imde insanın b&uuml;t&uuml;n değişimiyle irtibatlı olduğuna inanmaktadır. Kişiler, tecr&uuml;beler ve sosyal etkileşimler sonucu d&uuml;nya hakkında bir şeyler &ouml;ğreniyorlar ve de &ouml;nceki etkileşimlerinde &ouml;ğrendikleri sosyal becerileri uygulayarak ve test ederek tecr&uuml;be kazanıyorlar. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki Bandura&rsquo;nın tanıttığı g&ouml;rsel &ouml;ğrenme yoluyla da sosyal davranışların &ouml;ğrenilmesi ger&ccedil;ekleşiyor. Annesinin yakınlarıyla iletişimini g&ouml;ren bir &ccedil;ocuk, oyunlarında g&ouml;rd&uuml;klerini tekrarlar ve gelecekte bunları kullanmak &uuml;zere davranış hazinesine depolar. Bununla beraber bir kız &ccedil;ocuğu sağlıklı ilişkileri izleyerek b&uuml;y&uuml;rse yetişkinlik d&ouml;neminde diğer kişilere davranışları da bundan etkilenecektir. Bandura, ahl&acirc;k&icirc; &ouml;l&ccedil;&uuml;lerin<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> de rol modellerle etkileşim yoluyla geliştiğini s&ouml;yleyecek kadar ileri gitmektedir (Seyf, 1382, Hergenhahn&rsquo;dan naklederek, 1934).</p>\n\n<p>\n	Adler de &ldquo;sosyal ilgi&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> kavramını tanıtmıştır. Adler, sosyal ilgiyi ş&ouml;yle tanımlamıştır: &ldquo;Kişiye, bireysel ve toplumsal hedeflerine ulaşmak i&ccedil;in diğerleriyle işbirliği yaptıran fıtr&icirc; yetenek.&rdquo; İşbirliği yapmak i&ccedil;in iyi sosyal ilişkilerin kurulması şarttır. Bu y&uuml;zden sosyal ilgi, sıla-i rahim kavramına &ccedil;ok yakındır. Adler&rsquo;e g&ouml;re sosyal g&uuml;&ccedil;ler, biyolojik g&uuml;&ccedil;lerden &ccedil;ok daha fazla &uuml;zerimizde tesir bıraksa da sosyal ilgi yeteneği fıtr&icirc;dir. Bununla beraber sosyal ilgi i&ccedil;in ger&ccedil;ekleşen fıtr&icirc; yeteneğimizin derecesi, bizim ilk tecr&uuml;belerimize bağlıdır (Schultz ve Schultz, 1998, &ccedil;ev: Yahya Seyyid Muhammed&icirc;, s. 189). Belki de bağlanma davranışının &ccedil;ocuğu şekillendirmesi sebebiyle Bowlby, anne ve &ccedil;ocuk arasındaki zarif etkileşime değiniyor. Bowlby&rsquo;ye g&ouml;re bağlanma davranışı hem fıtr&icirc; bir ihtiya&ccedil;tan, hem de edinimlerden ortaya &ccedil;ıkmaktadır ki iki &ouml;nemli eylemi i&ccedil;ermektedir. Biri &ccedil;ocuğa g&uuml;ven kazandıran ve hayatını devam ettirmek i&ccedil;in l&acirc;zım olan faaliyetleri &ouml;ğrenme fırsatı veren destek eylemi, diğeri sosyalleşme eylemidir. Yaşam d&ouml;ng&uuml;s&uuml; i&ccedil;erisinde &ccedil;ocuğun bağlanması anneden yakınlara, sonra yabancılara, en son da &ouml;ncekinden daha b&uuml;y&uuml;k topluluklara doğru genişler ve &ccedil;ocuğun kişiliğine şekil vermede &ouml;nemli bir etken h&acirc;line gelir (Mansur, 1381).</p>\n\n<p>\n	Bununla beraber yetişkinlerin sosyal ilişkileri ve iletişim t&uuml;rleri, &ccedil;ocukluk d&ouml;nemlerinde g&uuml;venli bir bağlanma yaşayıp yaşamadıklarına bağlıdır. Eğer bir şahıs &ccedil;ocukluğunda g&uuml;vensiz bir &uuml;slupla eğitilmiş olursa yetişkinlik d&ouml;neminde de diğerleriyle olan irtibatında &ndash;ki sıla-i rahim de bu irtibatın bir par&ccedil;asıdır- sorunla karşılaşacaktır. Aynı şekilde &ccedil;ocuğun annesi, babası ve diğer akrabaları irtibat kurmak i&ccedil;in gerekli sosyal becerileri &ouml;ğretmezlerse, &ccedil;ocuk yetişkin olduğunda bu &ouml;nemli ara&ccedil;, yani sosyal beceriler olmadan, irtibat kurma yetisine sahip olamayacaktır.</p>\n\n<p>\n	İnsan&icirc; ve sosyal ilişkilerden bahseden diğer teoriler arasında Karen Horney&rsquo;in teorisinden bahsedilebilir. Horney&rsquo;e g&ouml;re biz insanların diğerleriyle kurduğu irtibatın t&uuml;r&uuml;, &ldquo;temel endişe&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> karşısında kendimizi nasıl savunduğumuza bağlıdır. Horney, temel endişeyi &ldquo;d&uuml;şmanca bir ortamda izole edilmiş ve yardımsız kalmış olma duygusu&rdquo; şeklinde tanımlar (Schultz ve Schultz, Horney&rsquo;den alıntı, 1937). Horney&rsquo;e g&ouml;re &ccedil;ocuklukta temel endişeye karşı kendimizi koruyabilmek i&ccedil;in d&ouml;rt yol deniyoruz: Başkalarının aşkını ve sevgisini kazanma, boyun eğme, g&uuml;ce kavuşma veya geri &ccedil;ekilme. Horney&rsquo;in tanıttığı bu d&ouml;rt kendini koruma mekanizmasının bir hedefi vardır, o da temel endişeye karşı savunmadır. &Ouml;rneğin boyun eğmeyle, şahıs başkalarından edindiği bilgiyle artık kendisine bir zarar verilmeyeceğinden emin oluyor. Aynı şekilde kişi g&uuml;&ccedil; elde ettiğinde diğerleri ona bir zarar veremeyeceklerdir. Bununla beraber Horney&rsquo;e g&ouml;re insanların birbirleriyle kurdukları irtibatların hepsinin nevrotik k&ouml;k&uuml; temel endişeye dayanır. Horney, kendini koruma mekanizmalarının sonucu olan &uuml;&ccedil; nevrotik eğilimi ş&ouml;yle tanıtıyor:</p>\n\n<p>\n	1- İnsanlara y&ouml;nelen hareket (İtaatk&acirc;r kişilik); 2- İnsanlara karşı hareket (Agresif kişilik); 3- İnsanlardan uzaklaşan hareket (Ayrı kişilik). S&ouml;ylendiği &uuml;zere bu &uuml;&ccedil; eğilim de nevrotiktir ve bu kişilikler sağlıklı ilişkiler kuramazlar. Eğilimlerin k&ouml;k&uuml;n&uuml; kişiliğin şekillenmesinden &ouml;ncesinde, yani temel endişede aramak gerekir. Eğer &ccedil;ocukta d&uuml;nyanın ve etrafındakilerin d&uuml;şman olmadıkları duygusu oluşursa, Bowlby&rsquo;nin dediği gibi onda bir t&uuml;r g&uuml;ven bağı oluşur. Yetişkin olduğunda da diğerleriyle sağlıklı ilişkiler kurar. Burada &ccedil;ocuğu g&ouml;zetenlerin rol&uuml; de &ouml;ne &ccedil;ıkmaktadır. Şu anlamda ki, &ccedil;ocuğun g&ouml;zetmenleri ve aynı şekilde diğerleri, &ccedil;ocuğu kayıtsız şartsız kabul etmeli, Rogers&rsquo;ın dediği gibi &ccedil;ocuğa koşulsuz olumlu ilgi<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> g&ouml;sterilmeli ve yaptıklarına, &ouml;zelliklerine bakmadan sadece var olması sebebiyle sevgi duydukları hissettirilmelidir. Rogers&rsquo;a g&ouml;re sadece bu şartlar altında gelecekte sağlıklı ilişkiler kurması beklenebilir.</p>\n\n<p>\n	Her ne kadar &ccedil;ocukluk d&ouml;nemi, kişiliğin ve yetişkinlikteki sosyal ilişkilerin şekillenmesi &uuml;zerinde &ccedil;ok &ouml;nem taşısa da k&uuml;lt&uuml;rel meselelere ve değişimlere ilgi g&ouml;sterildiği durumlarda bile insan ilişkileri doğru bir şekilde analiz edilememektedir. &Ouml;rneğin teknoloji ve iletişimde ilerleme gibi toplumsal değişimler sonucunda insanların irtibatının t&uuml;r&uuml; de değişime uğramıştır. Bug&uuml;nlerde telefon, mesaj veya elektronik posta yoluyla sıla-i rahimin yapılması m&uuml;mk&uuml;nd&uuml;r ama bazılarına g&ouml;re insanların irtibatı ge&ccedil;mişe g&ouml;re daha sığdır ve insanlar kendilerini eskiye nazaran daha yalnız hissetmektedirler. Nitekim Erich Fromm (1941), insanların daha fazla &ouml;zg&uuml;rl&uuml;ğe kavuştuktan sonra, daha fazla yalnızlık, anlamsızlık ve yabancılık hissettiklerini s&ouml;ylemektedir. Tam tersi daha az &ouml;zg&uuml;r olan insanların aidiyet ve emniyet duyguları daha fazla olmuştur (Schultz ve Schultz, 1998, Fars&ccedil;a&rsquo;ya &ccedil;ev: Yahya Seyyid Muhammed&icirc;, s. 212). Elbette Erich Fromm&rsquo;un &ouml;zg&uuml;rl&uuml;kten kastı, toplumların sanayileşmesinin sonucu olan &ouml;zg&uuml;rl&uuml;kt&uuml;r. Sanayileşmeyle insanlar ait oldukları topluluklardan ayrılmışlar ve aileler geniş aileden &ccedil;ekirdek aileye d&ouml;n&uuml;şm&uuml;şlerdir. G&uuml;n&uuml;m&uuml;z&uuml;n gelişmiş toplumlarında insanların irtibatları her ne kadar yakınları ve akrabaları aşarak toplumdaki daha geniş bir kitle d&uuml;zeyine &ccedil;ıktıysa da insanların iletişimlerinin t&uuml;r&uuml; daha sığ h&acirc;le gelmiştir. &Ouml;rneğin M. Ş. Bey ş&ouml;yle diyor: &ldquo;Başka bir şehirde &ouml;ğrenim g&ouml;rd&uuml;ğ&uuml;m i&ccedil;in ailemle sadece acil durumlarda mesaj g&ouml;ndererek iletişim kuruyorum.&rdquo; (Fromm, Fars&ccedil;a&rsquo;ya &ccedil;ev: Hoşdil, 1375, s. 73)</p>\n\n<p>\n	Elde edilen bulgular, diğerleriyle samimi ve yakın irtibat kurmanın evrensel olduğunu g&ouml;stermektedir. &Ouml;yle ki bu engellenirse biyolojik hastalıklara yol a&ccedil;maktadır. Bu g&ouml;r&uuml;ş, kendini belirleme kuramındaki (SDT)<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> başkalarıyla iletişim kurma ihtiyacı (ilişkisellik)<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> ile uyumludur. Kendini belirleme kuramı (Deci ve Ryan, 2000), diğerleriyle iletişimi i&ccedil;sel bir ihtiya&ccedil; olarak g&ouml;rmektedir. Diğerleriyle iletişim, bağlanma alanında merkez&icirc; bir ihtiya&ccedil;tır (Baumeister ve Leary, 1995). Kendini belirleme kuramı, organik-diyalektik bir teori olduğundan başkalarıyla iletişim ihtiyacı gibi temel ihtiya&ccedil;ları, s&uuml;rekli psikolojik gelişim, b&uuml;t&uuml;nl&uuml;k<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ve psikolojik sağlık i&ccedil;in psikolojik yakıt ve enerji unvanıyla zaruri g&ouml;rmektedir. Kendini belirleme kuramına g&ouml;re ihtiya&ccedil;lar, hem &ouml;rg&uuml;tsel a&ccedil;ıdan hem de g&ouml;revsel a&ccedil;ıdan &ouml;nemlidir. Yani b&uuml;t&uuml;nl&uuml;ğe doğru &ouml;rg&uuml;tsel eğilim, &ouml;rg&uuml;te gerekli yakıt ve enerji sağlanması şartına bağlı olarak ger&ccedil;ekleşir. Bunun dışında ve tehdit veya mahrumiyet durumlarında bu eğilim kaybedilir ve yerini olumsuz ruhsal sonu&ccedil;lar alır. Diğer bir deyişle insanın ihtiya&ccedil;ları, psikolojik sağlık i&ccedil;in &ouml;zel şartları ve tatmin edilmeleri de himaye edici şartları gerektirmektedir (Kasım&icirc;pur, Deci ve Ryan&rsquo;dan alıntı, 2000).</p>\n\n<p>\n	Bununla birlikte sıla-i rahim, psikolojik ihtiya&ccedil;ların ruhsal huzur sağlanması, bedensel acıların azaltılması ve Allah ile bağ kurulması yoluyla giderilmesinin tezah&uuml;r&uuml; unvanıyla kişilerin yaşamında tesir bırakmaktadır. Bu durum psikolojik a&ccedil;ıdan ş&ouml;yle a&ccedil;ıklanabilir: İnsanlar diğerleriyle samimi ilişkiler kurdukları zaman koşulsuz olumlu ilgi g&ouml;r&uuml;yorlar ve onların kendilerine değer verdiğini hissediyorlar. Bu, Rogers&rsquo;ın teorisine uygundur. Benlik ve tecr&uuml;be arasında b&uuml;t&uuml;nleşme<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ve uyum<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ortaya &ccedil;ıkıyor. Bu da kişilerin refahı &uuml;zerinde etkilidir.</p>\n\n<p>\n	Diğer taraftan sıla-i rahim, temel endişeye (Horney, 1937) yol a&ccedil;an, d&uuml;şmanca d&uuml;nyada yaşanan t&uuml;kenmişlik duygusunu sona erdirebilir. Aşk, samimiyet ve samimiyete ulaşma diğerleri tarafından temin edildiğinde, artık onlar d&uuml;şman ve zarar verici olmayacaklardır. &Uuml;stelik biz diğerleriyle irtibat yoluyla yaşam tarzımızın bir b&ouml;l&uuml;m&uuml; olan Adler&rsquo;in sosyal ilgi kavramı boyutunu oluştururuz. Bu da hayattaki zorlukları nasıl karşıladığımızı etkiler (Schultz ve Schultz, 1998).</p>\n\n<p>\n	Bu a&ccedil;ıklamalarla şu neticeye varıyoruz: &Ccedil;ocukluk d&ouml;nemi psikolojik değişimlerin ve &ccedil;ocukta bağlanmanın oluştuğu ve aynı şekilde kişiliğin şekillendiği ve yetişkinlik d&ouml;nemindeki ilişkileri belirlediği d&ouml;nem olması a&ccedil;ısından &ccedil;ok &ouml;nemlidir. İl&acirc;veten sıla-i rahimi etkileyen etkenler arasında g&uuml;n&uuml;m&uuml;z toplumlarında g&ouml;r&uuml;len k&uuml;lt&uuml;rel ve sosyal değişimleri sayabiliriz. Bununla beraber insan ilişkilerini olabildiğince derinleştirebilmek i&ccedil;in hem &ccedil;ocukluk d&ouml;nemi dikkate alınmalıdır, hem de toplumun değişimlerinden haberdar olunmalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İsl&acirc;m&icirc; A&ccedil;ıdan Sıla-i Rahimin Niteliği</strong></p>\n\n<p>\n	İsl&acirc;m&icirc; a&ccedil;ıdan sıla-i rahim, beğenilen ruhsal, duygusal ve ahl&acirc;k&icirc; &ouml;zelliklere ve &ouml;zel niteliklere uygun irtibatlar ve davranışlar suretinde olmalıdır. B&ouml;ylece ardından sağlıklı kişisel, toplumsal ve m&acirc;nev&icirc; ilişkileri ve ruhsal sağlığı getirebilir.</p>\n\n<p>\n	Sıla-i rahim selam verme ve h&acirc;l hatır sorma b&acirc;bında s&ouml;zl&uuml; iletişimle başlar (Meclis&icirc;, 1413, c. 71, s. 126, 98. hadis ve s. 131, 98. hadis). G&uuml;ler y&uuml;zl&uuml; bir karşılama, bu g&ouml;r&uuml;şmeden duyulan memnuniyeti g&ouml;sterir. Nitekim Resulullah (s.a.a.) bunu &ouml;zellikle tavsiye etmiştir (a.g.e., s. 171, 38. hadis, H&uuml;sn&uuml;&rsquo;l-Muaşere b&acirc;bında). İyi huyluluk, iyi karşılama, g&uuml;l&uuml;mseme, yumuşak ve m&uuml;tevazi tavır, temiz ve iyi i&ccedil;erikli sohbet, muhabbet g&ouml;sterme, himaye etme, kabalıktan, kibirden ve ilgisizlikten ka&ccedil;ınma gibi &ouml;zellikler, Emiru&rsquo;l-Muminin Hz. Ali&rsquo;nin (a.s.) amel&icirc; siyerinden &ouml;ğrendiğimiz g&uuml;zel davranışlardandır (a.g.e., s. 158, 8. hadis, s. 159, 13. hadis ve s. 171, 39. hadis). Akrabaların evine gitmek, bir şeyler yiyip i&ccedil;mek, hi&ccedil; olmazsa su i&ccedil;mek, beğenilen sıla-i rahime zemin hazırlar. Bunun en y&uuml;ksek derecesi kişinin, akrabalarına hi&ccedil;bir şekilde eziyet etmeyeceği şekilde kendini kontrol etmesidir (a.g.e., s. 117, 78. hadis).</p>\n\n<p>\n	İnsanların dindarlık &ouml;l&ccedil;&uuml;s&uuml; olarak da g&ouml;r&uuml;len b&uuml;t&uuml;n akrabalarla iyi ilişkilerde bulunmak &ouml;nemli bir konudur ve Masumlar (a.s.) kendilerini izleyenlerden bunu yapmalarını beklemektir (a.g.e., s. 158, 8. hadis ve s. 160, 16. hadis). Akrabalarla ilişkinin d&uuml;zeyi o kadar y&uuml;ksek olmalıdır ki kişinin &ouml;lmesi durumunda akrabalar ger&ccedil;ekten &uuml;z&uuml;lmeli ve ağlamalıdırlar. Hayatta olduğu m&uuml;ddet&ccedil;e de onunla s&uuml;rekli g&ouml;r&uuml;şmeye istekli olmalıdırlar (a.g.e., s. 167, 35. hadis). Arkadaşlarla ilişki d&uuml;zeyini y&uuml;kseltmenin g&ouml;stergelerinden biri, kişinin kendisine yapılmasını istemediği şeyleri başkalarına yapmamaya dikkat etmesidir (a.g.e., s. 157, 3. hadis).</p>\n\n<p>\n	Akrabalık ilişkilerinde kimsenin hakkının &ccedil;iğnenmemesine dikkat edilmelidir (a.g.e., s. 165, 29. hadis) ve insanlara kişilikleri ve takvaları &ouml;l&ccedil;&uuml;s&uuml;nde saygı g&ouml;sterilmelidir (a.g.e., s. 164, 28. hadis).</p>\n\n<p>\n	Akrabalık ilişkilerinde esas mihver karşılıklı muhabbet ve dostluktur; bunlar olmadan sıla-i rahmin bir anlamı yoktur. İmam Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Akrabalık ilişkilerinde faydalı olan şey, dostluk ve muhabbetli davranışlardır.&rdquo; (a.g.e., s. 165, 29. hadis). Akrabalar sadece akrabalık dolayısıyla sevilmekten &ccedil;ok, dostluğa ve muhabbetli davranışlara ihtiya&ccedil; duyarlar (a.g.e., s. 164, 28. hadis).</p>\n\n<p>\n	Sıla-i rahimde en g&uuml;zel davranışlardan biri, kendisine k&ouml;t&uuml;l&uuml;k yapan akrabalara ihsan ve iyilikte bulunmaktır (a.g.e., s. 157, 2. hadis). Bu t&uuml;r bir davranış, iyilik yapan kişinin m&acirc;nev&icirc; ve ahl&acirc;k&icirc; y&uuml;celiğini g&ouml;sterir.</p>\n\n<p>\n	Elbette en y&uuml;ce mertebe kişinin b&uuml;t&uuml;n g&uuml;zel irtibatlarını, onların Allah&rsquo;ın mahbubu olmasından dolayı kurmasıdır. Aslında y&uuml;ksek d&uuml;zeyde ve ger&ccedil;ek sıla-i rahim, Allah&rsquo;ın muhabbet ve rızasının mihver alındığı davranışlardır. İmam S&acirc;dık (a.s.) sıla-i rahime duyduğu i&ccedil;ten ilginin sebebinin, bu t&uuml;r bir irtibatın Allah katında sevilmesi olduğunu a&ccedil;ıklıyor. Bu sılanın m&uuml;tevazi olması ve akrabaların yardımlarla sevindirilmesi gerektiği &uuml;zerinde duruyor ve yerinde ve zamanında bu yardımları yapabilmeyi Allah&rsquo;tan dileyerek bu konuya olan ilgisini g&ouml;steriyor (a.g.e., s. 129, 92. hadis).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sıla-i Rahmin Sonu&ccedil;ları</strong></p>\n\n<p>\n	<strong>a) İsl&acirc;m&icirc; A&ccedil;ıdan Sıla-i Rahimin Sonu&ccedil;ları</strong></p>\n\n<p>\n	Hadis metinlerinde sıla-i rahimle ilgili &uuml;zerinde &ccedil;ok durulan konular dayanışma, ruh sağlığı &uuml;zerinde kişisel ve ailev&icirc; g&uuml;zel ilişkilerin etkisi, ahl&acirc;k&icirc; kirlerden ve g&uuml;nahlardan arınma, m&acirc;nev&icirc; ve ekonomik gelişme ve kalkınma ve benzerleridir.</p>\n\n<p>\n	Bir hadiste Resulullah (s.a.a.) ş&ouml;yle buyurmuştur: &ldquo;Neticesi diğer her şeyden daha &ccedil;abuk elde edilen hayır, sıla-i rahimdir.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 15. hadis).</p>\n\n<p>\n	Bu hadisten de anlaşıldığı &uuml;zere sıla-i rahim, olumlu sonu&ccedil;ları diğer b&uuml;t&uuml;n hayırlardan daha &ccedil;abuk insana ulaşan iyi bir ameldir. Yani biz akrabalarımızın yanında olduğumuzda huzur ve rahatlık hissediyoruz ve belki de niha&icirc; h&acirc;llerde kolaylıkla insana nasip olmayacak bu sonu&ccedil;, bu iyi amelin hemen ardından ger&ccedil;ekleşiyor.</p>\n\n<p>\n	Akrabalarla g&ouml;r&uuml;şmenin başka faydaları da vardır. Resulullah (s.a.a.) ş&ouml;yle buyuruyor: &ldquo;Ecelinin gecikmesini ve rızkının artmasını isteyen kimse sıla-i rahim yapmalıdır.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 16. hadis)</p>\n\n<p>\n	Resulullah&rsquo;a (s.a.a.) ş&ouml;yle sordular: &ldquo;Halkın en iyisi kimdir?&rdquo; Ş&ouml;yle buyurdu: &ldquo;En takvalı olanlar Allah i&ccedil;in daha fazla sıla-i rahim yapanlar ve iyiliği emredip k&ouml;t&uuml;l&uuml;ğ&uuml; sakındırmak i&ccedil;in daha fazla &ccedil;alışanlardır.&rdquo; (Nerak&icirc;, 1370). Bu hadiste takva, sıla-i rahim ve iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırma birlikte ge&ccedil;mektedir. Bu hadise g&ouml;re sıla-i rahim doğru yapıldığı takdirde, kişilere kendi eksikliklerini g&ouml;sterecek ve karşı tarafın yanlış davranışını bir şekilde uyaracak bir mekanizmadır. Bununla beraber sıla-i rahim yapılırken aynı zamanda bir şekilde tarafların davranışları da ıslah olacaktır. Bu da sıla-i rahimin faydalarından biri sayılmaktadır.</p>\n\n<p>\n	Hz. İmam B&acirc;kır (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Sıla-i rahim huyları g&uuml;zelleştirir, eli bollaştırır, nefsi temizler, rızkı artırır ve &ouml;l&uuml;m&uuml; geciktirir.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 12. hadis). Resulullah (s.a.a.) a&ccedil;ık&ccedil;a sıla-i rahimin ahiret yaşamı, sırat k&ouml;pr&uuml;s&uuml;nden ge&ccedil;me, cennete girme ve sonsuz saadete kavuşma &uuml;zerindeki rol&uuml;nden bahsederek ş&ouml;yle buyuruyor: &ldquo;Sıla-i rahim ve emanetdarlık, m&uuml;cessem iki amel olarak Sırat&rsquo;ın iki tarafında durur ve sıla-i rahim yapanla emaneti koruyanların cennete girmesini sağlarlar ama emanete ihanet edenle akrabalarla ilişkisini koparanın hi&ccedil;bir ameli onun Sırat&rsquo;tan ge&ccedil;mesini ve cennete girmesini sağlayamaz. Bu y&uuml;zden cehenneme giderler.&rdquo; (İmam Humeyn&icirc;, 1368, s. 477).</p>\n\n<p>\n	Akrabalarımızın ve dostlarımızın yanında olduğumuzda duygusal a&ccedil;ıdan memnun olur ve huzur duyarız. Bu da mizacımızın d&uuml;zelmesini sağlar. Sıla-i rahim, mizacımızı arıtma y&ouml;ntemi olarak dikkate alınabilir, ruhsal sağlığa kavuşmayı ve nefsi tezkiye etmeyi sağlayabilir ve inhiraftan uzak, değer taşıyan ve m&uuml;nasip davranışların ortaya &ccedil;ıkmasına zemin hazırlayabilir. Nitekim İmam B&acirc;kır (a.s.) başka bir kel&acirc;mında ş&ouml;yle buyurmuştur: &ldquo;Sıla-i rahim davranışların ve fiillerin tezkiyesini sağlar.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 157, 33. hadis). Veya insanın değer taşıyan davranışları yeşererek y&uuml;ce insan&icirc; makamlara y&uuml;kselmesi i&ccedil;in gerekli hazırlığa ulaşır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>b) Sıla-i Rahimin Psikolojik Faydaları ve Sonu&ccedil;ları</strong></p>\n\n<p>\n	Araştırmalar, başkalarıyla sağlıklı iletişim kuranların daha az kalp-damar hastalıklarına yakalandıklarını g&ouml;stermektedir (Kasım&icirc;pur, 1385). Sonu&ccedil; olarak onların &ouml;m&uuml;rlerinin uzaması daha fazla m&uuml;mk&uuml;nd&uuml;r. Aynı şekilde insanlar sıla-i rahim yoluyla birbirlerinin durumundan haberdar olarak iyi ekonomik ilişkiler kurmaktadır. Hatta bu yolla rızıkları artmaktadır. Araştırmacılar tarafından yapılan anketlerde bu sonu&ccedil;ların ger&ccedil;ekleştiğine dair verilere ulaşılmıştır. &Ouml;rneğin ankete katılanlardan biri ş&ouml;yle s&ouml;ylemiştir: &ldquo;Sıla-i rahim yaptığımda mutlu oluyorum.&rdquo; Ankete katılanlar sıla-i rahimi muhtelif yollardan yapıyorlardı. İ&ccedil;indeki duyguları anlatmak, tokalaşmak, g&ouml;r&uuml;şmek, sarılmak, ihtiya&ccedil;larını &ouml;ğrenip gidermek, telefonla konuşmak ve mesaj yollamak gibi.</p>\n\n<p>\n	A.F. Bey, kendisiyle yapılan g&ouml;r&uuml;şmede ş&ouml;yle diyor: &ldquo;Babamı g&ouml;rmeye gittiğimde vazifemi yerine getirdiğimi hissediyorum ve huzur duyuyorum.&rdquo; Bu g&ouml;r&uuml;şmenin babası &uuml;zerinde ne gibi bir etki bıraktığı sorulduğunda da ş&ouml;yle cevap veriyor: &ldquo;Beklentisi gideriliyor ve mutlu oluyor.&rdquo; A.F. Beyin babası prostat hastası ve o, babasını g&ouml;rmeye gittiğinde babası ş&ouml;yle diyor: &ldquo;Ben acımı unutuyorum ve hi&ccedil;bir hastalığım yokmuş gibi hissediyorum.&rdquo; Bununla beraber sıla-i rahim, rahatsızlıkların azalmasında ve ruhsal denge &uuml;zerinde olduk&ccedil;a etkili olabilir.</p>\n\n<p>\n	İl&acirc;veten biz sıla-i rahim yoluyla diğer insanlarla samimi ilişkiler kurduğumuzda onların sosyal desteğinden<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> de faydalanıyoruz. Duygusal destek ve ilgi, ruhsal baskıyı dayanılır h&acirc;le getiriyor. Genellikle bir insan başkalarının yardımı olmadan ve tek başına boşanma, sevilen bir dostun &ouml;l&uuml;m&uuml; veya ağır bir hastalık t&uuml;r&uuml;nden olayları g&ouml;ğ&uuml;slemeye kalkıştığında bunlar, kendisine zarar vermektedir (Atkinson, 1994, &ccedil;ev: Berahn&icirc; ve meslektaşları, 1378).</p>\n\n<p>\n	Sıla-i rahimin sosyal ve duygusal destek yoluyla sağlanan bedensel ve ruhsal faydalarına il&acirc;veten insan, sıla-i rahimle kem&acirc;le ulaşma yolu bulmaktadır. Bu mesele sıla-i rahmin b&uuml;t&uuml;n t&uuml;rlerinde araştırılabilir. &Ouml;rneğin sıla-i rahmin t&uuml;rlerinden biri Resulullah, İmamlar ve onların halefleriyle ilgilidir. İsl&acirc;m&rsquo;a g&ouml;re din yasalarından ve İl&acirc;h&icirc; h&uuml;k&uuml;mlerden faydalanmak ancak Masumların (a.s.) s&uuml;nnetine ve davranışlarına d&ouml;n&uuml;şle m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden İsl&acirc;m şeriatında kaynağı Peygamber&rsquo;e ve İmamlar&rsquo;a dayanan velayete uyulması gerekli ve vacip sayılmıştır. Muallim hakkında da ş&ouml;yle s&ouml;ylenebilir ki &ouml;ğrenci bu irtibatların g&ouml;lgesinde ilmin yanı sıra iyi niyeti de &ouml;ğrenir ve nefis tezkiyesiyle meşgul olur; bu da kendisinin gelişimine yardım eder.</p>\n\n<p>\n	Allah ile irtibattan sonraki mertebe olan ebeveyne ihtiram hususunda Hakk&rsquo;ı tanımanın mahiyetini ihtiramdan ayırmak gerekir. Diğer bir deyişle Allah&rsquo;ı tanımak ve ş&uuml;kretmek, bir şekilde bizim bir sorunumuzu &ccedil;&ouml;zen kimseye destek olup yardım edeceğimizi taahh&uuml;t eden bir cevaptır ama başka bir bakış a&ccedil;ısına g&ouml;re ihtiram, karşıdaki insanın değerini ve saygınlığını korumak ve konumunu dikkate almaktır. Kur&rsquo;&acirc;n-ı Kerim mantığında ebeveynin ihtiramının korunması, Allah&rsquo;ın ihtiramının korunmasının devamında ve Kur&rsquo;&acirc;n&rsquo;ın korunması mertebesindedir. Eşle ilgili olarak bu durumun eğitimsel hedefleri arasında duyguların doyurulması ve neslin devamının yanında huzura kavuşulması olduğu s&ouml;ylenebilir. Din&icirc; a&ccedil;ıdan insanlar ve beşeri toplum, bu huzurun g&ouml;lgesinde gelişebilir ve tek&acirc;m&uuml;le, yani kurb-i İl&acirc;h&icirc;ye nail olabilirler (A&rsquo;raf&icirc; ve meslektaşları, 1385).</p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;da değinilen, insanın diğer m&uuml;minlerle irtibatı konusunda s&ouml;ylenecek olan şudur: M&uuml;min bir ferdin bulunduğu toplumdaki diğer insanlarla irtibatının eğitimsel hedefleri arasında kardeşlik ruhiyesinin oluşturularak geliştirilmesi ve niha&icirc; hedef olan kurb-i İl&acirc;h&icirc;ye ulaşma y&ouml;n&uuml;nde birbirlerine yardım etmeleri vardır. Bir topluluğun &uuml;yesi olmayı istemek ve &uuml;yeleriyle irtibatı geliştirmek, o topluluğun kişinin isteklerine ve ihtiya&ccedil;larına uygun cevapları verebilmesine bağlıdır. Nitekim bir insanın yaklaşımında &ouml;l&ccedil;&uuml;, kurb-i İl&acirc;h&icirc; makamına ulaşmak i&ccedil;in &ouml;nemli ihtiya&ccedil;larının giderilmesi ve bu i&ccedil;sel iştiyakının cevaplanması olduğunda, daha iyi ilişkiler hayvan&icirc; ve aşağılık ihtiya&ccedil;lar karşılandıktan sonra başlayacaktır (a.ge.)</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;m&uuml;z &uuml;zere sıla-i rahim ve başklarıyla sağlıklı iletişim kurmak hem bireysel hem de toplumsal a&ccedil;ıdan uyumluluğumuzu arttırmakta ve m&acirc;nev&icirc; a&ccedil;ıdan insanın gelişimine, ilerlemesine ve Allah&rsquo;a yakınlaşmasına yardımcı olmaktadır. Sonraki b&ouml;l&uuml;mde sıla-i rahimin ruh sağlığı &uuml;zerindeki etkilerini &ouml;l&ccedil;en araştırmalardan bahsedeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sıla-i Rahim ile Ruh Sağlığı İlişkisi Hakkında Yapılan Araştırmaların Bulguları</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>a) Psikoloji Alanında Sıla-i Rahimle İlgili Bulgular</strong></p>\n\n<p>\n	Sıla-i rahim ve başkalarıyla iletişimin etkilerini &ouml;l&ccedil;en bir&ccedil;ok araştırma yapılmıştır ancak biz burada onlardan bazılarını zikredeceğiz. Binab ve P&icirc;şaheng&rsquo;in araştırmasının bulguları (1378) sıla-i rahim ve ergenlerin sosyal uyumu arasında anlamlı bir ilişkinin olduğunu g&ouml;steriyor.</p>\n\n<p>\n	Kişilerle yapılan m&uuml;lakatlardan elde edilen bulgular, sıla-i rahimin kişilerde hoşnutluk duygusu yarattığını, bunun da sağlıklarıyla irtibatı olduğunu g&ouml;stermektedir. Aynı şekilde bu bulgulara g&ouml;re kişiler sıla-i rahim yoluyla i&ccedil; huzura ulaşmaktadır. Araştırma sonu&ccedil;ları kişisel etkenlerin, &ccedil;ocukluk d&ouml;nemindeki değişimlerin ve itikad&icirc; etkenlerin de sıla-i rahim oranını etkilediğini g&ouml;stermektedir. Sıla-i rahime &ouml;zel bir &ouml;ncelik verenler, bunu g&uuml;nl&uuml;k ve iş kaynaklı sıkıntılarına tercih ediyorlar. &Ccedil;ocukluk d&ouml;neminde g&uuml;ven bağı kuranlar ve aynı şekilde daha m&acirc;nev&icirc;yatlı olan kişiler, daha y&uuml;ksek oranda sıla-i rahime y&ouml;nelmektedirler. M&uuml;lakatlar, kişinin aile modelinin de, ailev&icirc; sorunlarının da sıla-i rahim oranı &uuml;zerinde etkili olduğunu g&ouml;stermiştir.</p>\n\n<p>\n	Dubow ve Tisak (1989) &ouml;ğrencilerin stresli olaylarla davranışsal ve akademik uyumları arasındaki ilişkiyi incelemiştir. &Ouml;ğrencilerde sosyal koruma ve sorunları &ccedil;&ouml;zme becerisinin oranının, ruhsal baskıları dengeleme &uuml;zerindeki tesirinin anlamlı olduğu g&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Başka bir araştırmada (Warney ve meslektaşları, 1989) sosyal korumanın kan şekerini dengelemek i&ccedil;in ins&uuml;lin kullanan &ccedil;ocukların ruhsal sağlığı ve sosyal uyumu &uuml;zerindeki tesiri incelenmiştir. Araştırmanın sonucu, alınan desteğin bu &ccedil;ocukların uyumu &uuml;zerinde olduk&ccedil;a etkili olduğunu g&ouml;stermiştir.</p>\n\n<p>\n	Tae ve meslektaşları (2000), ebeveynlerinden, kız ve erkek kardeşlerinden, hocalarından ve sınıf arkadaşlarından sosyal destek alan birinci sınıf &uuml;niversite &ouml;ğrencilerinin rahatlıkla &ouml;ğrenim &ccedil;evrelerine uyum sağladıklarını g&ouml;stermişlerdir. Diğerlerinde ise bu t&uuml;r bir uyum g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	McDowell&rsquo;ın araştırması (1997) kadınların ruhsal sağlığı &uuml;zerinde genel olarak sosyal desteğin b&uuml;y&uuml;k tesiri olduğunu g&ouml;stermiştir. Araştırma sonu&ccedil;larına g&ouml;re sosyal desteğin ruhsal sağlığa etkisi &ccedil;alışan kadınlarda &ccedil;alışmayan kadınlara nispetle daha fazla olmuştur.</p>\n\n<p>\n	Armstrong&rsquo;un nakline g&ouml;re (h.ş. 1372) Lindzey ve Thompson&rsquo;ın araştırmaları (1998), kişilerin sosyal irtibatlarının oranının sağlıkları &uuml;zerinde m&uuml;spet rol oynadığını g&ouml;stermiştir. Aynı şekilde sosyal destek ile kişilerin &ouml;l&uuml;m&uuml; arasındaki ilişki de incelenmiş ve sosyal destek alan kişilerin &ouml;l&uuml;mle daha az karşılaştığı ve daha uzun &ouml;m&uuml;rl&uuml; oldukları g&ouml;r&uuml;lm&uuml;şt&uuml;r. Yine astımı olanlar arasında yapılan araştırmada, daha iyi sosyal destek alanların daha az ila&ccedil; kullandığı g&ouml;r&uuml;lm&uuml;şt&uuml;r. Yapılan araştırmalar, toplumdan ayrı ve stres altında y&uuml;ksek d&uuml;zey bir hayat yaşayan kalp hastalarının da daha fazla &ouml;l&uuml;m tehlikesiyle karşı karşıya olduğunu ortaya koymuştur (Alip&ucirc;r, 1371). Neticede araştırma sonu&ccedil;ları, daha geniş sosyal bağları olan kişilerin, daha az sosyal destek g&ouml;ren kimselerden daha uzun yaşadığını ve stres kaynaklı hastalıklara daha az yakalandığını g&ouml;steriyor (Cobb, 1976, Antonovski, 1979).</p>\n\n<p>\n	Hamileliğinin ilk &uuml;&ccedil; ayında d&uuml;ş&uuml;k yapan 125 kadın &uuml;zerinde yapılan araştırmada stres yaratan bir sağlık probleminin ardından sosyal desteğin ve diğer birka&ccedil; değişkenin uyum &uuml;zerindeki doğrudan etkisi incelendi. Sonu&ccedil;lar, sosyal desteğin uyum i&ccedil;in &ouml;ng&ouml;r&uuml;lebilir bir etken olarak tanındığını g&ouml;stermiştir (Vitmor, 1994).</p>\n\n<p>\n	Başka bir takım &ccedil;alışmalar da akranlar arasındaki ilişki, birbirlerinden destek g&ouml;rmeleri ve sonraki d&ouml;nemlerdeki uyumları hakkında yapılmıştır. Bu &ccedil;alışmalardan birinde akranlarıyla zayıf ilişkileri olan ergenlerle, akranlarıyla m&uuml;nasip ilişkileri olan ergenler karşılaştırılmıştır. Birinci guruptakilerin psikotik ve nevrotik bozukluklar, davranış bozuklukları, su&ccedil; işleme, cinsel davranış bozuklukları ve uyum sorunları yaşama ihtimalleri daha fazlaydı (Hartup, 1983, Massen ve meslektaşları, 1370). G&ouml;rd&uuml;ğ&uuml;m&uuml;z &uuml;zere İsl&acirc;m&icirc; karşılığı sıla-i rahim olan sağlıklı sosyal ilişkilerin, psikolojik sağlık ve hatta beden sağlığı &uuml;zerinde b&uuml;y&uuml;k bir rol&uuml; vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>b) Sıla-i Rahimle İlgili İsl&acirc;m&icirc; Konular</strong></p>\n\n<p>\n	Şia &acirc;limleri, ayetlere ve hadislere dayanarak sıla-i rahimi nebev&icirc; siyerin amel&icirc; ve ahl&acirc;k&icirc; usullerinden biri olarak tanıtmışlardır. Bu siyerde sıla-i rahimin ahl&acirc;k&icirc; konumu, Kur&rsquo;&acirc;n&rsquo;dan alınmıştır ama ahl&acirc;k&icirc; ve toplumsal bir vazife unvanıyla nebev&icirc; siyerde &ouml;zellikle &uuml;zerinde durulmuştur.</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a.) siyerinde sıla-i rahimin neticesi rızkın &ccedil;oğalması, &ouml;d&uuml;l, g&uuml;nahların bağışlanması ve iyi huydur. Sıla-i rahimin karşısında akrabaları ve yakınları &uuml;zmek ve onlara eziyet etmek, onlar muhta&ccedil; durumda, kendisi ise d&uuml;nyev&icirc; huzur ve hayırlar i&ccedil;indeyken yardımcıları olmayıp dertlerini paylaşmamak anlamına gelen sıla-i rahimin kesilmesi vardır. Sıla-i rahmin kesilmesinin sebebi de d&uuml;şmanlık, cimrilik veya hasettir. Sıla-i rahimin kesilmesi &ouml;fke veya şehvetin rezilliklerindendir ve insanın dinini ve d&uuml;nyasını helak eden en b&uuml;y&uuml;k etkenlerdendir. Kur&rsquo;&acirc;n&rsquo;da bununla ilgili ş&ouml;yle buyruluyor: &ldquo;Allah&rsquo;a verdikleri s&ouml;z&uuml;, onu kesin olarak onayladıktan sonra bozanlar, Allah&rsquo;ın ulaştırılmasını emrettiği şeyi kesip koparanlar ve yery&uuml;z&uuml;nde bozgunculuk &ccedil;ıkaranlar (var ya); işte l&acirc;net onlar i&ccedil;indir ve yurdun k&ouml;t&uuml; olanı da onlar i&ccedil;indir.&rdquo; (Ra&rsquo;d suresi, 25. ayet) Resulullah (s.a.a.) da ş&ouml;yle buyurmuştur: &ldquo;D&uuml;nyada ve ahirette en g&uuml;zel insan&icirc; huy, sana zulmedeni affetmek, seninle ilişkisini kesen kimseyle sıla-i rahim yapmak ve sana k&ouml;t&uuml;l&uuml;k yapan kimseye ihsanda bulunmaktır.&rdquo; (Meclis&icirc;, h.k. 1413, c. 69, s. 397, 84. hadis). İmam Ali (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Yok etmede aceleci olan g&uuml;nahtan Allah&rsquo;a sığınırım.&rdquo; Bir şahıs ş&ouml;yle sordu: &ldquo;Ey M&uuml;minlerin Emiri! Acaba insanı yok etmek i&ccedil;in acele eden bir g&uuml;nah mı var?&rdquo; Cevabında ş&ouml;yle buyurdu: &ldquo;Evet, o g&uuml;nah sıla-i rahimin kesilmesidir. Bir araya toplanan ve birbirlerine yardım eden aileler vardır. G&uuml;nah ehli oldukları h&acirc;lde Allah onlara rızık g&ouml;nderir. Birbirinden ayrılan ve kopan aileler de vardır. Takva ehli oldukları h&acirc;lde Allah onları mahrum bırakır. Halk sıla-i rahimi kestiğinde mallar ve servetler şerlilerin eline ge&ccedil;er.&rdquo; Hz. Ali (a.s.), &ccedil;alışanlarından birine de ş&ouml;yle yazmıştır: &ldquo;Yakınlara ve akrabalara birbirlerini g&ouml;rmeye gitmelerini ama komşuluk yapmamalarını emret.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 377). Akraba hakkı İsl&acirc;m&icirc; a&ccedil;ıdan hi&ccedil;bir şeyle ortadan kalkmamaktadır. M&uuml;sl&uuml;man akrabaların ise iki hakkı vardır: Biri yakınlık ve akrabalık hakkı, diğeri ise İsl&acirc;m hakkıdır. İmam S&acirc;dık&rsquo;a (a.s.) şu soruldu: &ldquo;Acaba benim dinimden olmayan akrabalarımla sıla-i rahim yapmam gerekir mi? Sıla-i rahimden dolayı &uuml;zerimde bir hakları var mı?&rdquo; İmam (a.s.) ş&ouml;yle buyurdu: &ldquo;Evet, akrabalık hakkı hi&ccedil;bir şekilde kesilmemektedir. Eğer akrabaların senin dinini kabul ederlerse iki hakları olur: Biri akrabalık hakkı, diğeri İsl&acirc;m hakkı. Her iki hakka karşı da g&uuml;zel bir irtibat kurarak vazifeni yerine getirmelisin.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 157, 30. hadis).</p>\n\n<p>\n	Sıla-i rahimi kesmenin en ağır derecesi anne ve babaya eziyet etmek ve onları incitmektir. En yakın akrabalık doğum yoluyla ger&ccedil;ekleşir, bu da anne ve babanın hakkını iki kat artırmaktadır. Ebeveyne eziyet etmek ve onları incitmek, sıla-i rahimi kesmek gibi g&ouml;r&uuml;lm&uuml;şt&uuml;r. Nefret, &ouml;fke, cimrilik veya d&uuml;nya sevgisi sebeplidir. Ayrıca şehvet veya gazap kaynaklı rezil &ouml;zelliklerden biri sayılır. Bu y&uuml;zden sıla-i rahimi kesmeyi yeren her şey, ebeveyne eziyeti yermektedir. Sıla-i rahimi kesmenin en k&ouml;t&uuml; t&uuml;r&uuml; olduğu i&ccedil;in de bunu kınayan bir&ccedil;ok ayet ve hadis vardır. Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;Ve Rabbin, kendisinden başkasına kulluk etmemenizi ve anaya, babaya iyilik etmenizi h&uuml;kmetmiştir; onlardan biri yahut her ikisi, senin hayatında ihtiyarlık &ccedil;ağına ererse onlara &uuml;f bile deme, azarlama onları ve onlara g&uuml;zel ve iyi s&ouml;z s&ouml;yle.&rdquo; (İsra suresi, 23. ayet) Resulullah&rsquo;tan (s.a.a.) ş&ouml;yle nakledilir: &ldquo;Anneye ve babaya iyilik yap ve cennette yer edin. Eğer k&ouml;t&uuml; olursan cehennem ateşinde yanarsın.&rdquo; &ldquo;Kim annesine ve babasına &ouml;fkeli bir şekilde sabahlarsa cehennemin kapısı onun y&uuml;z&uuml;ne a&ccedil;ılır.&rdquo; İmam S&acirc;dık (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Her kim anne ve babasına sert ve &ouml;fkeli davranırsa, ona zul&uuml;m bile etmiş olsalar Allah onun namazını kabul etmez.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 377).</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sıla-i Rahimi Geliştirmenin Yolları</strong></p>\n\n<p>\n	Yakınları sevme ve akrabalara iyilik yapma duygusunu geliştirmek i&ccedil;in &ccedil;eşitli yollar vardır. Burada en iyilerine değinmeye &ccedil;alışacağız:</p>\n\n<p>\n	a) &Ccedil;ocuklukta g&uuml;ven duygusunu geliştirmek ve kişiler arası ilişkileri verimli kılmak. Bir&ccedil;ok psikolog, g&uuml;venli bağlanmanın &ouml;nemi ve daha &ccedil;ocukluk d&ouml;neminde g&uuml;ven ve sosyal ilginin oluşturulması gerektiği &uuml;zerinde durmuşlardır. Bowlby (1969, 1973 ve 1980) &ccedil;ocukta annesine ulaşabileceğine, fizyolojik ve ruhsal ihtiya&ccedil;larının giderileceğine dair g&uuml;ven oluşturmanın &ouml;nemi &uuml;zerinde duran tanınmış psikologlardan biridir. Ona g&ouml;re bağlanma; sosyal değişim ve ilişkiler s&uuml;recinde, &ouml;zellikle de ebeveyn ve &ccedil;ocuk arasında samimi bağın oluşturulmasında &ouml;zel bir &ouml;neme sahiptir. &Ccedil;ocuk ile anne arasında samimi bir bağ kurulduğunda ve &ccedil;ocuk ile baba arasındaki ilişkiyi de kapsadığında &ccedil;ocuğun i&ccedil;inde işlevsel bir model gelişir. &Ccedil;ocuk ile akranları arasında samimi ilişkilerin oluşmasını sağlar ve yetişkinlik d&ouml;neminde de yetişkinlerle ve akrabalarıyla samimi ilişkiler kurmasıyla sonu&ccedil;lanır. &Ccedil;ocukluktan itibaren anne ve babasıyla g&uuml;ven bağı kuran kimseler, b&uuml;y&uuml;k ihtimalle akrabalarıyla bağ kurma ve samimi ilişkiler kurma g&uuml;c&uuml;ne sahip olacaktır. Bununla beraber evlatlarının iyi bir yaşama sahip olmasını, sosyal hayatta başarılı olmasını ve akrabalarıyla, &ouml;zellikle de anne-babalarıyla bağlarını korumasını isteyen ebeveynler, en başından itibaren &ccedil;ocuklarında g&uuml;venli bağlanmanın şekillenmesi i&ccedil;in &ccedil;aba g&ouml;stermelidirler. Ebeveynleriyle aralarındaki g&uuml;venli bağlanmanın zarar g&ouml;rmesi durumunda &ccedil;ocuklarına bununla baş etmesine yardımcı olabilmek i&ccedil;in uzman bir psikoloğa danışmalıdırlar.</p>\n\n<p>\n	b) &Ccedil;ocuklarla samimi bağın korunması. Samimi bağın kurulmasına il&acirc;veten ebeveynler ve evlatlar arasındaki samimi bağın korunması zaruridir. Bazen hayatın &ccedil;eşitli sorunları, stresler, kişiler arasındaki &ccedil;atışmalar ve g&ouml;r&uuml;ş farklılıkları aile efradı arasında &ccedil;atışmalar yaratabilmekte, bazı kırgınlıkların ortaya &ccedil;ıkmasına sebep olabilmektedir. Bu kırgınlıklar giderilmediği takdirde evlatlar, ebeveynler veya akrabalar arasındaki kişisel bağlara zarar verebilmektedir. Hatta sıla-i rahimde veya akrabalar arasındaki bağlarda zedelenme olabilmektedir. Bir anlaşmazlık durumunda aile i&ccedil;indeki sıcak ilişkiyi s&uuml;rd&uuml;rebilmeleri i&ccedil;in evlatlara ve ebeveynlere aralarında samimi bağ oluşturacak y&ouml;ntemler &ouml;ğretilmelidir. &Ccedil;ocuklara d&uuml;zen &ouml;ğretilirken sevgi, hoşg&ouml;r&uuml; ve muhabbet bağları kırılmamalıdır.</p>\n\n<p>\n	c) Evlatlara ve aile fertlerine bağışlayıcılık becerisinin kazandırılması. İnsanlar arasında meydana gelen g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nce farklılıkları, kişisel menfaatlerde &ccedil;atışma ve muhtelif etkenler, kişilerin birbirlerine kırılmalarına yol a&ccedil;maktadır. Kırgınlıkların uzaması ve artması sonucu kişiler arasında kin ve d&uuml;şmanlık ortaya &ccedil;ıkmaktadır. Zincirde kopma olmakta ve dedikodu ve hakaret işin i&ccedil;ine girmektedir. Bu da aile i&ccedil;indeki ruhsal ve sosyal uyumu bozmaktadır. Aile fertlerine ve evlatlara bağışlayıcılık becerisinin kazandırılması ve bu becerinin kuvvetlendirilmesi, insanların bu becerileri vasıtasıyla d&uuml;şmanlıkları kolayca yok edebilmelerini sağlar. Bağışlayıcılık hem nefret kaynaklı acılara karşı bir siper g&ouml;revi g&ouml;r&uuml;r, hem de aile ve akrabalar arasındaki olumlu enerjiyi, aşkı, ilgiyi ve muhabbeti harekete ge&ccedil;irir.</p>\n\n<p>\n	d) İnsanlar arasında iletişim kurmayla ilgili ders yapılması ve ders kitaplarında bağışlayıcılık becerisinin nasıl kullanılacağının yer alması. B&uuml;y&uuml;k Peygamberlerin, Resulullah&rsquo;ın (s.a.a.), Masum İmamların (a.s.) ve diğer b&uuml;y&uuml;klerin bağışlamakla ilgili meselelerinin anlatılması ve bağışlamanın faydalarından bahsedilmesi, &ouml;ğrencilerin bağışlama becerisinin faydalarıyla aşina olmalarını sağlar. B&ouml;ylece aralarında &ccedil;atışmalar ve kırılmalar olduğunda birbirlerini bağışlayabilirler. Din, Sosyal Bilgiler ve Edebiyat ders kitaplarına bağışlamakla ilgili b&ouml;l&uuml;mlerin yerleştirilmesi, &ouml;ğrencilerin bağışlamakla ve bağışlama y&ouml;ntemleriyle tanışmalarını sağlar. İl&acirc;veten &ouml;yle g&ouml;r&uuml;n&uuml;yor ki ilkokul ve lisede ders programlarına toplumsal team&uuml;ller ve bağışlayıcılığın faydalarıyla ilgili derslerin koyulması ve ders kitaplarının hazırlanması gereklidir. İnsanlar bağışlayıcılığın faydalarıyla aşina olduklarında ve yeri geldiğinde bunu uygulayabildiklerinde hem kendileri sosyal &ccedil;evrelerine daha kolay uyum sağlayabilirler, hem de bağışlama becerilerini kullanarak insanlarla aralarındaki kırgınlıkları kolayca yok edebilirler.</p>\n\n<p>\n	e) İlkokul ve lise ders programlarına sıla-i rahimle ilgili ders yerleştirilmesi. Sıla-i rahimin bir&ccedil;ok faydası vardır ve hadislerde bunlara değinilmiştir. Bu hadislerin ders kitaplarında şerh ve tefsir edilmesi, insanların sıla-i rahimin faydalarını &ouml;ğrenmelerini, sıla-i rahime engel olan hususları tanımalarını ve bunları ortadan kaldırmaya &ccedil;alışmalarını sağlar.</p>\n\n<p>\n	f) &Ccedil;ocukların &ouml;n&uuml;nde ebeveynlere ve akrabalara saygı g&ouml;stermek. &Ccedil;ocukların &ouml;n&uuml;nde anne-babaya ve akrabalara &ndash;&ouml;zellikle de onların yaşlılık d&ouml;nemlerinde- ikramda bulunmak, &ccedil;ocukların b&uuml;y&uuml;kleri &ouml;rnek almalarını ve kendi ebeveynlerine ve akrabalarına saygı g&ouml;stermeyi &ouml;ğrenmelerini sağlar. Ailenin b&uuml;y&uuml;klerine ikramda bulunmak ahl&acirc;k&icirc; bir değer olarak tanınmalı ve d&uuml;zenli şekilde takviye edilmelidir. Maalesef h&acirc;lihazırdaki toplumlarda eski değerler giderek sahip oldukları konumu kaybetmiştir. Canlandırılması gereken eski değerlerden biri de aile b&uuml;y&uuml;klerine saygıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sıla-i Rahimi Artıran Psikolojik ve Eğitimsel M&uuml;dahaleler</strong></p>\n\n<p>\n	Değişim psikologlarının &ccedil;oğu (Mesela Bowlby, 1963, 1973, 1980) doğumdan sonra anne ve &ccedil;ocuğun karşılaşmasının bağlılık oluşmasında &ccedil;ok &ouml;nemli olduğuna inanır. Erickson&rsquo;a (1963) g&ouml;re anne ve &ccedil;ocuk arasındaki g&uuml;ven ve sevgi temellerini oluşturan, yapıcı ve muhabbet dolu iletişimi kuran bu karşılaşmadır. Anne-&ccedil;ocuk arasındaki ilk irtibatın zarar g&ouml;rmesi durumunda sıla-i rahimin şekillenmesi de doğal seyrini izleyemeyecek ve zarar g&ouml;recektir. Bununla beraber bir psikoloğun ebeveyn ve &ccedil;ocuk arasında sağlıklı bir g&uuml;ven bağının oluşmasına &ouml;nem vermesi doğaldır. &Ccedil;&uuml;nk&uuml; b&ouml;ylece ebeveyn ve &ccedil;ocuk ilişkisinde meydana gelmesi m&uuml;mk&uuml;n bir&ccedil;ok sorun &ouml;nlenebilir. Yetişkinler arasındaki ilişkilerin ve aralarındaki samimiyetin bile temeli bu ilk bağlılığa dayalıdır. (Schur ve meslektaşları, 1988). Her h&acirc;l&uuml;k&acirc;rda ebeveyn ve &ccedil;ocuk ilişkisi zarar g&ouml;rm&uuml;ş olursa ve bağlılık g&uuml;venli şekilden &ccedil;ıkıp sakınılır şekle d&ouml;n&uuml;ş&uuml;rse gelecekteki sıla-i rahim davranışı da &ccedil;ok zarar g&ouml;recektir ve taraflar g&ouml;r&uuml;şmekten ve ebeveynlerine ve ailelerine yardımdan ka&ccedil;ınacaktır.</p>\n\n<p>\n	Zarar g&ouml;rm&uuml;ş sıla-i rahimin onarılması i&ccedil;in psikologlar tedavi paketleri hazırlamaya &ccedil;alışmışlardır. Bizim aşağıda zikredeceklerimiz ise bu tedavi paketlerinden alınmış ve &ouml;zet h&acirc;linde sunulmuş &ouml;rneklerdir.</p>\n\n<p>\n	a) V&uuml;cudun af ve bağışlama &ouml;zelliğinden faydalanılarak nefretlerden ve rahatsızlıklardan arındırılması. Psikologlar, karmaşık kırgınlık durumlarında affetmeyi &ouml;ğreterek ve bağışlamaya dayalı bir tedavi uygulayarak zarar g&ouml;rm&uuml;ş kişiyi acılarından kurtarabilirler. B&ouml;ylece kişi, kendi ebeveynine y&ouml;nelmeye, iyilik yapmaya ve yardım etmeye hazır olur (Enright ve diğerleri, 1989).</p>\n\n<p>\n	b) Sıla-i rahime dayalı davranışların kuvvetlendirilmesi. Aile fertlerinin, ebeveynin ve &ccedil;ocukların eğitilmesi, sıla-i rahime dayalı davranışların teşvik edilmesi, &ouml;zendirilmesi ve desteklenmesi ve de sıla-i rahimin s&uuml;rekliliği etkilidir. Sıla-i rahime dayalı m&uuml;nasip davranışların desteklenmemesi durumunda bu davranışların &ccedil;oğu devam etmeyecek ve muhtemelen yok olacaktır. &Uuml;stelik g&uuml;n&uuml;m&uuml;z mekanik d&uuml;nyasında insanların zamanını dolduran ve sıla-i rahim i&ccedil;in fırsat bırakmayan rakip bir&ccedil;ok faaliyet de mevcuttur.</p>\n\n<p>\n	c) Akrabalara karşı muhabbet duygusunun geliştirilmesi. &Ccedil;ocukluk d&ouml;neminde t&uuml;rdeşini sevme duygusunun eğitilmesinin ve kişilerin ebeveynleriyle, yakın aile efradıyla ve diğer akrabalarla irtibatında duyguların &ouml;ne &ccedil;ıkarılmasının yetişkinlikteki sıla-i rahim &uuml;zerinde tesiri vardır. Bu ama&ccedil;la ahl&acirc;k derslerinde, din&icirc; &ouml;ğretilerde ve sosyal bilimlerde t&uuml;rdeşlikle, sıla-i rahimle, yakınlara iyilikle ve anne-babanın değerini bilmeyle ilgili m&acirc;nev&icirc; konuların işlenmesi &ouml;nerilir ki b&ouml;ylece &ccedil;ocukların ve ergenlerin duyguları gelişsin ve yetişkinlikte sıla-i rahim i&ccedil;in daha fazla hazırlığa sahip olsunlar.</p>\n\n<p>\n	d) İlkokul, ortaokul ve lisedeki ana derslerde kişiler arasındaki sorunların uygun bir şekilde anlatılması ve onlara psikoloji ilminin yardımıyla bu sorunlarla m&uuml;cadele yollarının &ouml;ğretilmesi &ouml;nerilir. B&ouml;ylece &ccedil;ocuklar, ergenler ve gen&ccedil;ler arasında sorun ortaya &ccedil;ıkması durumunda kine ve nihayetinde sıla-i rahimin kesilmesine sebep olabilecek &ccedil;atışmaları, i&ccedil;lerine atmadan &ccedil;&ouml;zme yoluna gidebileceklerdir.</p>\n\n<p>\n	Psikologlara g&ouml;re (mesela Freud, 1961) zorbalıkların, saldırganlıkların ve aykırılıkların yer değiştirmesi bir esas kabul edilmiştir. Mesel&acirc;; eğer bir kişi eşinden şiddet g&ouml;rse ve bazı sebeplerden dolayı bunu telafi edemese veya bağışlayamasa, giderilmeyen ukdelerin ve iyileşmeyen yaraların onu babaya, anneye veya &ccedil;ocuklara k&ouml;t&uuml; davranmaya itmesi m&uuml;mk&uuml;nd&uuml;r. Bununla beraber &ccedil;atışmaları i&ccedil;e atmadan halletme y&ouml;ntemlerinin &ouml;ğretilmesi l&acirc;zımdır ki kişiler, karşılıklı ilişkilerinde derin yaralarını g&ouml;rmeden başkalarıyla aralarında olan kendi sorunlarını &ccedil;&ouml;zebilsinler.</p>\n\n<p>\n	e) Şimdilerde ilm&icirc; ortamlarda ve &uuml;niversitelerde sosyal zek&acirc; ile ilgili bir&ccedil;ok m&uuml;nazaralar yapılmaktadır ama sosyal zek&acirc;nın eğitilmesi ve toplum i&ccedil;inde ve kişiler arasında kullanılması &ccedil;ocuklara ve ergenlere &ouml;ğretilmemektedir. Gen&ccedil;lerimiz sosyal sorunlarla karşılaştıklarında &ccedil;aresizlik hissine kapılmakta, saldırganlık ve &ccedil;atışmayla karşılaşınca infial gibi uygunsuz yollarla dışavurumda bulunmaktadırlar. Psikoloji biliminin kesin ve ispatlanmış usulleri dikkate alınarak sosyal zek&acirc;nın pratikte nasıl kullanılacağıyla ilgili bilgiler, orta&ouml;ğretim sosyal bilgiler kitaplarında işlenmelidir. &Ccedil;ocuklar ve ergenler, insan ilişkilerindeki &ccedil;atışmaları makul yolla ve saldırganlık veya ka&ccedil;ınma (başkalarıyla iletişimden uzak durma) gibi y&ouml;ntemlere başvurmadan halledebileceklerini &ouml;ğrenmelidirler. Kişiler sosyal zek&acirc;yı kullanmayı başardığında sıla-i rahim s&uuml;reci de dengeli bi&ccedil;imde gelişecektir. Kişiler ebeveynleriyle ve akrabalarıyla g&ouml;r&uuml;şmekten zevk alacaklar ve insan ilişkilerindeki &ccedil;atışmaları akıllıca halledeceklerdir.</p>\n\n<p>\n	f) &Ccedil;ocuklara ve gen&ccedil;lere duygusal sarsıntılarını kontrol etmenin &ouml;ğretilmesi zaruridir. G&uuml;n&uuml;m&uuml;zde bu konudan &ldquo;duygusal zek&acirc;&rdquo; başlığı altında bahsedilmektedir. Okulların ve eğitimcilerin sağlık kitaplarında &ccedil;ocuklara ve ergenlere duygu ve duygusal sağlık eğitimi vermeleri l&acirc;zımdır. Kişilerde duygusal zek&acirc; gelişirse, yaşadıkları &ouml;fke, nefret ve k&ouml;t&uuml; ahl&acirc;k gibi sarsıntıları kontrol etmeyi başarabileceklerdir. Bu da sıla-i rahim s&uuml;recinin daha iyi olmasını sağlayacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Bu makalede sıla-i rahim tanımı yapıldı ve muhtelif boyutları incelendi. İl&acirc;veten rahim kavramının gelişimi hadis bakış a&ccedil;ısıyla incelendi. Ş&ouml;yle ki sıla-i rahim sadece kan ve evlilik bağıyla kurulan akrabalıklara mahsus değildir; evliyalar, m&uuml;minler ve m&uuml;min kişi &uuml;zerinde herhangi bir yolla hakkı olan her kişi veya gurup sıla-i rahimin mısdakı (onayı)&rsquo;dır. Hepsinin de muhtelif boyutlarda ruhsal sağlık, m&acirc;nev&icirc; gelişim, sosyal uyum ve benzerleri &uuml;zerinde rol&uuml; vardır. Aynı şekilde sıla-i rahimin ahl&acirc;k&icirc; &ouml;ğrenmeler, sosyal uyum ve kişilerin ruhsal sağlığının iyileştirilmesi &uuml;zerindeki rol&uuml;, İsl&acirc;m ve yeni psikoloji biliminin bakış a&ccedil;ılarından incelendi. İl&acirc;veten insan ilişkilerinde sıla-i rahimin niteliği &uuml;zerinde &ccedil;alışıldı. İnsan ilişkilerinde ziyaretleri zenginleştirme y&ouml;ntemleri incelendi. Bu makalede sıla-i rahim hakkındaki psikoloji dalındaki muhtelif teorilerden birka&ccedil;ının yanında tematik ilişkiler başlığı altında bağlılık alanı ve bunun sosyal ilişkiler, &ouml;zellikle de sosyal uyum &uuml;zerindeki rol&uuml;, İsl&acirc;m&icirc; a&ccedil;ıdan sıla-i rahimin sonu&ccedil;ları &ndash;ve insan ilişkilerinde sıla-i rahim ve sorun &ccedil;&ouml;z&uuml;m&uuml; ilişkisi, aile fertleri arasında m&uuml;şavere, sosyal uyum, ruh sağlığı ve m&acirc;neviyatın artması gibi- faydaları hakkındaki teoriler incelendi.</p>\n\n<p>\n	Bu araştırmanın bulgularından biri psikolojik g&ouml;r&uuml;şlerde sıla-i rahimin sadece sosyal davranışlardan biri olarak işlenmiş olmasıdır. Ancak İsl&acirc;m&rsquo;da sıla-i rahim, İl&acirc;h&icirc; ve m&acirc;nev&icirc; boyutu olan sosyal bir davranış olarak g&ouml;r&uuml;lmektedir. Kişiler, Allahu Te&acirc;la onların &uuml;zerine bir hak koyduğu i&ccedil;in akrabalarıyla irtibat kurmaktadır. &Ouml;yle ki bir kişi sıla-i rahimi kestiğinde akrabalarının haklarını yerine getirmemiş olur. Ger&ccedil;ekte sıla-i rahim, yapılmasını gerektiren sebebin &ccedil;ok kuvvetli olduğu din&icirc; bir vazifedir. Sıla-i rahim, Allah&rsquo;a yakınlaşma hedefine doğru eğitimsel hidayette anahtar davranışlardan biridir. İbadet adı altında, en &uuml;st&uuml;n ibadetlerden biridir. Bu durum İmam Humeyn&icirc;&rsquo;nin (r.a) &ldquo;Sıla-i rahim en &uuml;st&uuml;n ibadetlerdendir (İmam Humeyn&icirc;, 1368, s. 493)&rdquo; buyruğuyla da &ouml;rt&uuml;şmektedir. Sıla-i rahim, insanın cennete girmesinde ve cehennemden kurtulmasında temel role sahiptir. Bu da sıla-i rahim terk edildiğinde hi&ccedil;bir amelin insanı cennete g&ouml;t&uuml;rmede bu amelin yerini alamayacağı anlamındadır. Bu da Resulullah&rsquo;ın (s.a.a.) &ldquo;O h&acirc;lde sıla-i rahim yapar ve emaneti korursa, cennete gider.&rdquo; hadisinden İmam Humeyn&icirc;&rsquo;nin yaptığı iktibasa uygundur. İmam, hadisi terc&uuml;me ettikten sonra, sıla-i rahim terk edildiğinde hi&ccedil;bir amelin fayda etmeyeceği konusuna değiniyor (a.g.e., s. 478). Yani yapılan hi&ccedil;bir ibadet, sıla-i rahim kadar Sırat&rsquo;ı ge&ccedil;me ve insanı cennete g&ouml;t&uuml;rme &uuml;zerinde b&uuml;y&uuml;k role sahip değildir.</p>\n\n<p>\n	Bu konunun sonu&ccedil;larından biri de kan, evlilik ve iman bağıyla kurulan ailelerin t&uuml;m&uuml;ndeki fertlerde sıla-i rahim ruhiyesini eğitmek i&ccedil;in uygun yollardan faydalanılabileceğidir. Sıla-i rahimin &ouml;ğretilmesi, sıla-i rahimi kesme etkenleri, duygusal sarsıntıları akıllıca kontrol, ilk ve orta &ouml;ğretimdeki derslerde sıla-i rahime dayalı davranışların toplumsal ve ahl&acirc;k&icirc; eğitim adı altında desteklenmesi gibi y&ouml;ntemler dikkate alınabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim</p>\n\n<p>\n	Nehcu&rsquo;l-Belağa, Muhammed&icirc;, Fars&ccedil;a&rsquo;ya &ccedil;ev: Seyyid K&acirc;zım ve Deşt&icirc; (1381), Mecmua-yı Aşina-y&icirc; b&acirc; Nehcu&rsquo;l-Belağa (1), Kum: İmam Ali (a.s.) Yayınları.</p>\n\n<p>\n	Alipur, Ahmed (1371), Berresi-yi Rabıta-yı Vijeg&icirc;ha-yi Şahsiyet&icirc;: Himayet-i İ&ccedil;tima&icirc; ba &Acirc;sibpezir&icirc;-yi Revanten&icirc; der beraber-i Stres der Danışc&ucirc;yan-ı Danışg&acirc;hha-yı Şehr-i Tahran, Y&uuml;ksek Lisans Tezi, Basılmamış, Terbiyet-i M&uuml;derris &Uuml;niversitesi, Sosyal Bilimler Fak&uuml;ltesi.</p>\n\n<p>\n	Atkinson, Rita L. ve diğerleri (1370), Zemine-yi Revanşinas&icirc; (Fars&ccedil;a&rsquo;ya &ccedil;ev: Berahin&icirc; ve diğerleri), Tahran: R&uuml;şd (Anadilinde yayınlanma tarihi, 1983).</p>\n\n<p>\n	A&rsquo;raf&icirc; ve meslektaşları (1385), Ehdaf-ı Terbiyet ez D&icirc;dg&acirc;h-ı İsl&acirc;m, Tahran: &Uuml;niversite Yayın Merkezi.</p>\n\n<p>\n	P&icirc;şaheng, M&uuml;jg&acirc;n (1379), Rabıta-yı Sıla-i Rahim ba Sazg&acirc;ri-yi İ&ccedil;timai-yi Nevcev&acirc;n&acirc;n, Y&uuml;ksek Lisans Tezi, basılmamış, &Ouml;zel Vahid-i Tahran-ı Merkez&icirc; &Uuml;niversitesi.</p>\n\n<p>\n	Fromm, Erich (1375), Gor&icirc;z ez &Acirc;zad&icirc;, Fars&ccedil;a&rsquo;ya &ccedil;ev: G&icirc;t&icirc; Hoşdil, Tahran: Emir Kebir, Anadilinde yayınlanma tarihi 1341).</p>\n\n<p>\n	Kasım&icirc;p&ucirc;r, Yedale (1385), Rabıta-yı H&ucirc;şy&acirc;r&icirc; ve Niyazha-yi Bonyad&icirc;-yi Revanşinaht&icirc; der B&icirc;maran-ı Kalb&icirc;-Urug&icirc; (CHD), Y&uuml;ksek Lisans Tezi, Basılmamış, Tahran &Uuml;niversitesi, Eğitim Bilimleri Fak&uuml;ltesi.</p>\n\n<p>\n	Kuleyn&icirc;, Muhammed bin Yakup (1413), Usulu&rsquo;l-K&acirc;f&icirc;, Tahran: El-Mektebetu&rsquo;l-İsl&acirc;miyye.</p>\n\n<p>\n	Mansur, D&acirc;dist&acirc;n (1381), Revanşinasi-yi Genetik, Tahran: R&uuml;şd Yayınları.</p>\n\n<p>\n	Massen, Paul Henri (1378), R&uuml;şd-i Şahsiyet-i Kudek, &ccedil;ev: Mehş&icirc;d Yasay&icirc;, Meşhed: Astan-ı Kuds-i Rezev&icirc;.</p>\n\n<p>\n	Meclis&icirc;, Muhammed B&acirc;kır (h.k. 1413), Bih&acirc;ru&rsquo;l-Env&acirc;r, Beyrut: D&acirc;ru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arab&icirc;.</p>\n\n<p>\n	Muhibb&icirc;, Said (1383), Dairetu&rsquo;l-Mearif-i Teşeyyu, Tahran: Şehid Yayınları.</p>\n\n<p>\n	Nerak&icirc;, Molla Muhammed Mehdi (1370), Camiu&rsquo;s-Saadet, Fars&ccedil;a&rsquo;ya &ccedil;ev: Celaleddin M&uuml;ctebev&icirc;, Tahran: Hikmet Yayınları.</p>\n\n<p>\n	Schultz ve Schultz (1381), Nazariyeha-yi Şahsiyet, Yahya Seyyid Muhammed&icirc; terc&uuml;mesi, Tahran: Virayeş, Anadilinde yayın tarihi 1998.</p>\n\n<p>\n	Yabancı kaynaklar</p>\n\n<p>\n	Antovsky A. (1979), Health, Stress and Coping, San Francisco: Jossy-Bass.</p>\n\n<p>\n	Baumeister, R.F. ve Leary, M.R. (1995), The Need to Belong: Desire for interpersonal attachments as a fundamental human motivation, Psychological Bulletin, 117, 497-529.</p>\n\n<p>\n	Bowlby, I. (1969), Attachment and Loss, 1. cilt, Attachment, New York: Basic Books.</p>\n\n<p>\n	Bowlby, I. (1973), Attachment and Loss, 2.cilt, Separation, New York: Basic Books.</p>\n\n<p>\n	Bowlby, I. (1980), Attachment and Loss, 3. cilt, Loss, New York: Basic Books</p>\n\n<p>\n	Cobb, S. (1976), Social Support as a Moderator of Life Stress, Psychosomatic Medicine, 38, 300-314.</p>\n\n<p>\n	Deci, E.L. ve Ryan, R.M. (2000), The &ldquo;What&rdquo; and &ldquo;Why&rdquo; of Goal Pursuits: Human needs and the self-determination of behavior, Psychological InQuiry, 11, 227-268.</p>\n\n<p>\n	Enright, R.D. Santos, M.I. ve Al-Mabuk, R. (1989), The Adolescent as Forgiver, Journal of Adolescent, 12, 09-110.</p>\n\n<p>\n	Erickson, E.H. (1963), Childhood and Society (2. Baskı), New York: Norton.</p>\n\n<p>\n	Freud, S. (1961), Civilization and its Discontents (&ccedil;ev: J. Strachey), New York: Norton (Anadilinde yayınlanma tarihi 1927).</p>\n\n<p>\n	Hartup, W.W. (1983), Personality development in social context, Annual Review of Psychology, 46, 655-686.</p>\n\n<p>\n	McDowell, L.N. (1997), The relation between maternal self-acceptance and child acceptance, Journal of Counseling Psychology, 11, 524-530.</p>\n\n<p>\n	Shaver, P.R., Hazen, C. Ve Bradshaw, D. (1988), Love as Attachment: The integration of three behavioral systems. R.J. Sternberg ve M. Barnes, The Anatomy of Love (s. 68-99) i&ccedil;inde, New Haven, CT: Yale &Uuml;niversitesi.</p>\n\n<p>\n	Vitmor, J.B. (1994), A study of perceived need satisfactions, Journal of Aplied Psychology, 47, 141-148.</p>\n\n<p>\n	Warney, C.R. ve Moore, S.M. (1989), From trust to intimacy, Journal of Youth and Adolescence, 29, 115-123.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sadece Bih&acirc;ru&rsquo;l-Env&acirc;r&rsquo;da sıla-i rahim b&acirc;bında 110 hadis olması dikkate değerdir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Relatedness</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Altruism</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Working model</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Moral codes</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Social interest</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Basic anxiety</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Unconditioned positive regard</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Self Determination Theory</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Relatedness</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Integrity</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Integrity</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Congruity</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Social support</p>\n	</div>\n</div>','Sıla-i Rahmin Etkileri ve Eğitimsel Uygulamaları','','publish','closed','open','','sila-i-rahmin-etkileri-ve-egitimsel-uygulamalari','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3176',0,'post','',0),(3177,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<div class=\"itemFullText\">\n	<p>\n		Recep, tazim ve saygı anlamına gelir, islam &ouml;ncesi Araplar Recep ayına ayrı bir &ouml;nem verirler, saygı g&ouml;sterir ve şanını y&uuml;celtirlerdi. Recep ayı gelince kılı&ccedil;lar kınına sokulur, oklar torbalarına yerleştirilir, derin ve kanlı husumetlerin &uuml;zerine ge&ccedil;ici de olsa bir s&uuml;k&ucirc;net &ouml;rt&uuml;s&uuml; &ccedil;ekilirdi. Artık o g&uuml;r&uuml;lt&uuml;l&uuml; ve korkun&ccedil; &ccedil;&ouml;ller tatlı bir huzurun baharına dalar, her taraf bir g&uuml;ven ve sel&acirc;met sahasına d&ouml;nerdi. &Ouml;yle ki, bu ayda bir kimse babasının katiline rastlasa bile başını kaldırıp kaşına bakmazdı. Bu aya &quot;sağır ay&quot; denilmesi de s&uuml;k&ucirc;net mevsimi olmasındandır.</p>\n\n	<p>\n		Recep ayına sağır denmesinin bir başka anlamı da ş&ouml;yle ifade edilir: Bu ayın bereketi h&uuml;rmetine, bu ayda işlenen g&uuml;nah ve hataları manen bu ay duymamakta, m&uuml;&#39;minlerin sadece ibadet ve sevaplarına şahitlik etmektedir. B&ouml;ylece Cenab-ı Hak m&uuml;&#39;min kullarının bu ayda işlemiş oldukları g&uuml;nahları bağışlamaktadır.</p>\n\n	<p>\n		İsl&acirc;miyet gelince de Recep ayına mahsus olan saygı devam ettirildi. Bilhassa Regaib ve Mi&#39;rac gibi tecellilerle şereflendirildi.</p>\n\n	<p>\n		Resul-i Ekrem Efendimiz dualarında, &ldquo;Allahım! Receb&#39;i ve Ş&acirc;ban&#39;ı hakkımızda hayırlı ve m&uuml;barek kıl, bizi Ramazan&#39;a ulaştır&rdquo; buyururlardı.</p>\n\n	<p>\n		Receb&#39;e, &ldquo;recm ayı&rdquo; da denir. Buna g&ouml;re, m&uuml;&#39;minlere eziyet ve zahmet vermemesi i&ccedil;in şeytanlar bu ayda taşlanır, kovulup uzaklaştırılır.</p>\n\n	<p>\n		Recep ayına &ldquo;mutahhar&rdquo; denmesinin sebebi, bu ayı oru&ccedil;lu ge&ccedil;irenlerin g&uuml;nah ve hatalarından temizlenip paklanmasıdır. Recep ayının Peygamberler tarihinde ayrı bir yeri vardır. Mesel&acirc;, Nuh as ve kavmi Recep ayında gemiye binmiş ve fırtınadan kurtulmuşlardır.</p>\n\n	<p>\n		Recep ayı Hicri ayların yedincisi ve Ramazan&#39;dan iki ay &ouml;ncesidir. Fazileti bakımından ayrı bir yeri vardır. Regaib ve Mi&#39;rac gibi m&uuml;barek geceleri i&ccedil;inde bulundurması, faziletini daha da arttırmaktadır. Ayrıca, Kur&#39;&acirc;n&#39;da haram ayları olarak ge&ccedil;en d&ouml;rt aydan birisi olması, M&uuml;sl&uuml;man kalplerdeki yerini bir kat daha artırmıştır.</p>\n\n	<p>\n		Recep ayı, &ldquo;&uuml;&ccedil; aylar&rdquo; olarak bilinen m&uuml;barek bir mevsimin ilk ayıdır. Bu aylara &ldquo;&ccedil;ok sevaplı ibadet ayları&rdquo; diyen ulemalar onların kazandırdıkları sevap ve m&uuml;k&acirc;fatlar bakımından, m&uuml;&#39;minlerin &ouml;n&uuml;nde nasıl bir kademeli y&uuml;kseliş vesilesi olduklarına ş&ouml;yle işaret eder:</p>\n\n	<p>\n		&ldquo;Her ibadetin sevabı başka vakitte on ise, Receb-i Şerifte y&uuml;zden ge&ccedil;er, Ş&acirc;ban-ı Muazzamada &uuml;&ccedil; y&uuml;zden ziyade ve Ramazan-ı M&uuml;barekte bine &ccedil;ıkar ve Cuma gecelerinde binlere ve Kadir Gecesinde otuz bine &ccedil;ıkar.&rdquo;</p>\n\n	<p>\n		Buna g&ouml;re Recep ayında işlenen ibadet, edilen iyilik, yapılan hizmetlerin manev&icirc; ecri ve sevabı bire y&uuml;z verilmektedir. Bunun i&ccedil;in m&uuml;&#39;minler bu aydaki nasiplerini arttırmak maksadıyla daha &ccedil;ok gayret sarf ederler. Hayır ve hasenata biraz daha ağırlık verirler.</p>\n\n	<p>\n		Bazı hikmet ehli &acirc;limler Recep ayı hakkında şu yorumları getirmişlerdir:</p>\n\n	<p>\n		Recep eza ve cef&acirc;yı terk i&ccedil;indir, Şaban amel ve vefa i&ccedil;indir, Ramazan sıdk ve safa i&ccedil;indir.</p>\n\n	<p>\n		Recep tevbe ve pişmanlık ayıdır, Şaban muhabbet ayıdır, Ramazan Allah&#39;a yakınlık ayıdır.</p>\n\n	<p>\n		Recep h&uuml;rmet ayıdır, Şaban hizmet ayıdır, Ramazan nimet ayıdır.</p>\n\n	<p>\n		Recep ibadet ayıdır, Şaban d&uuml;nyanın safasını terk etme ayıdır, Ramazan ibadetlerin m&uuml;kafatını artıran aydır.</p>\n\n	<p>\n		Hikmet ehli alimlerden Recep ayı hakkında ş&ouml;yle naklediliyor:</p>\n\n	<p>\n		&ldquo;Recep ekme ayıdır, Şaban sulama ayıdır, Ramazan derleyip toplama ayıdır. Herkes ne ekerse onu bi&ccedil;er, ne yaparsa cezasını &ccedil;eker. Bir kimse ekimi bırakırsa, hasat zamanı ekmediğine pişman olur. Kıyamet g&uuml;n&uuml;nde ise &ccedil;ok k&ouml;t&uuml; duruma d&uuml;şer.&rdquo;</p>\n\n	<p>\n		Recep ayının diğer aylardan farklı bir ibadeti de oru&ccedil;tur. M&uuml;mk&uuml;n mertebe bu ayda daha fazla oru&ccedil; tutulmaya &ccedil;alışılır. Hi&ccedil; ara vermeden devamlı surette oru&ccedil; tutan bir z&acirc;ta Peygamber efendimiz (s.a.a)&rsquo;ın bazı tavsiyelerden sonra ş&ouml;yle buyurduğu rivayet edilir:</p>\n\n	<p>\n		&ldquo;Haram aylarından bazısını tut, bazısını brak, haram aylarda tut ve bırak, haram aylarda tut ve bırak.&rdquo;</p>\n\n	<p>\n		Hadisi şerifi nakleden ravi ş&ouml;yle devam eder:</p>\n\n	<p>\n		&ldquo;Resulullah &#39;tut&#39; dedik&ccedil;e, &uuml;&ccedil; parmağını yumdu, &#39;Brak&#39; deyince de &uuml;&ccedil; parmağını braktı.&rdquo; B&ouml;ylece Peygamberimizin o zata, &ldquo;&Uuml;&ccedil; g&uuml;n tut, &uuml;&ccedil; g&uuml;n ara ver&rdquo; dediği anlaşılıyordu.</p>\n\n	<p>\n		Diğer aylarda nasılsa, Recep ayında da ayın ortasında veya belli g&uuml;nlerinde, yahut &uuml;&ccedil;er g&uuml;n ara vermek suretiyle oru&ccedil; tutulması tavsiye edilmektedir.</p>\n\n	<p>\n		Bu arada Ramazan ayında bozmuş olduğu bir oru&ccedil;tan dolayı kefaret orucu tutmak isteyenler i&ccedil;in Recep ve Şaban ayı iyi bir fırsattır. Recep ayının birinci g&uuml;n&uuml;nden itibaren hi&ccedil; ara vermeden Şaban ayı da dahil olmak &uuml;zere iki ay &uuml;st &uuml;ste oru&ccedil; tutarsa tam bir kefaret borcunu &ouml;demiş olur. Peşinden Ramazan ayının orucu da geleceğinden b&ouml;ylece &uuml;&ccedil; ay boyu, bir g&uuml;n dahi yemeden oru&ccedil; tutmuş olur. Bu durumda oru&ccedil; borcunu &ouml;derken aynı zamanda sevap hazinesini de doldurmuş ve geliştirmiş sayılır.</p>\n\n	<p>\n		Madem Recep ayı g&uuml;nahların affedildiği aydır. Bağışlanmanın yolunu ve istiğfarın nasıl yapıldığını bilmek gerekiyor. Rivayete g&ouml;re mealen şu istiğfar duasını Recep ayında yedi kere okuyan kimsenin g&uuml;nahları affolunmaktadır.</p>\n\n	<p>\n		&ldquo;Hayat sahibi olan, her şeyi idare edip ayakta tutan, kendisinden başka hi&ccedil;bir il&acirc;h bulunmayan Allah&#39;tan mağfiret dilerim. Kendi nefsine zulmetmiş kulun tevbesi gibi Ona tevbe ederim. &Ouml;yle bir kul ki, kendi nefsi adına ne &ouml;l&uuml;me, ne hayata ve ne de tekrar dirilmeye sahip değildir.&rdquo;</p>\n\n	<p>\n		&Uuml;&ccedil; aylar birer dua ve niyaz mevsimidir. En g&uuml;zel duaları başta sahabiler olmak &uuml;zere İsl&acirc;m b&uuml;y&uuml;klerinden &ouml;ğreniyoruz. Hz. Ali&#39;nin Recep ayında şu şekilde dua ettiği rivayet edilir:</p>\n\n	<p>\n		&ldquo;Allahım, salat eyle Muhammed Aleyhissal&acirc;t&uuml; Vesselamın &uuml;zerine; hikmet yıldızları ve devamlı nimet ve ismet kaynağı ehl-i beytine.</p>\n\n	<p>\n		Allahım, beni her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;kten koru. Beni unutkan etme ve gaflet &uuml;zerinde bırakma. Sonumu da hasret ve pişmanlıkla bitirme. Benden razı ve hoşnut ol. Senin mağfiretin zalimler i&ccedil;indir, ben de nefsime zulmettim.</p>\n\n	<p>\n		Allahım, bana sıhhat ve afiyet ver. G&uuml;ven ve huzur ihsan eyle. Ş&uuml;k&uuml;r ve takvaya ulaştır.</p>\n\n	<p>\n		Allahım, Senden sabır ve doğruluk istiyorum. Bana işimde kolaylık ver. İşlerimi g&uuml;&ccedil;l&uuml;kle g&ouml;rd&uuml;rme. Aileme, &ccedil;ocuklarıma ve kardeşlerime iyilik ve ihsanda bulun. Onları m&uuml;&#39;min ve M&uuml;sl&uuml;manlardan kıl ve bu şekilde d&uuml;nyadan ayrılmalarını nasip eyle.&rdquo;</p>\n\n	<p>\n		Bazı İslam alimlerinin de Recep ayında ş&ouml;yle dua ettikleri nakledilmektedir:</p>\n\n	<p>\n		&ldquo;Allahım, Sana mahzun g&ouml;nl&uuml;mle, isteklerini kabul buyurduğun dostlarının duası ile niyaz ediyorum. Zatına eriştirdiğin ve Senin rızanı isteyenlerin dili ile Senden talep ediyorum. Umarım Senin ululuğundan, Seni bileyim ve kulluk edeyim.</p>\n\n	<p>\n		Y&acirc; Rap, bu gecenin rahmet ve bereketinden sevap ve m&uuml;k&acirc;fatından beni nasiptar et.</p>\n\n	<p>\n		Allahım, kullarından istediğine, istediğini verirsin, kim Seni onlara ikram etmekten alıkoyabilir? Ben fakir ve &acirc;ciz bir kulum. Fazl ve kereminden nimetlerini &uuml;mit ediyorum. Sana sığınırım ve ancak Senden yardım dilerim</p>\n\n	<p>\n		Y&uuml;ce Mevlam, bu gece kullarına &ccedil;ok rahmet ve bereketini d&ouml;ker, sa&ccedil;arsın. Allahım, Sana yalvaran dilleri, Sana kalkan elleri boş &ccedil;evirme. İyilik ve yardımınla faydalandır bizi. Nimetlerinle donat hepimizi.</p>\n\n	<p>\n		Allahım, sal&acirc;t eyle Muhammed ve evladına, bitip t&uuml;kenmeyen rahmet ve bereketinle. Y&acirc; Rabbe&#39;l-&Acirc;lemin!&rdquo;</p>\n</div>','Recep Ayının Faziletleri','','publish','closed','open','','recep-ayinin-faziletleri','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3177',0,'post','',0),(3178,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	&Uuml;&ccedil; ayların kendilerine mahsus bir tadı bir şivesi vardır ki, onları yılın diğer aylarından ayırır.Her ayın g&uuml;zellik ve nefasetinin zahir&icirc; duygularımızla hissedilip yaşanmasına mukabil, bu m&uuml;stesna zaman dilimi kalple ve b&acirc;tını duygularla yaşanır. Bu aylarda g&ouml;n&uuml;l d&uuml;nyalarına y&ouml;nelen insanlar, imanlarından fışkıran ışıklarla eşyanın perde arkasını s&uuml;ze s&uuml;ze, duygularıyla, i&ccedil;inde ebedi bir &ouml;m&uuml;r s&uuml;recekleri cennete uyanmış ve ulaşmış gibi olurlar. Onlar i&ccedil;in bu aylardaki g&uuml;nler, geceler, hatta saatler ve dakikalar &acirc;det&acirc; bir başka b&uuml;y&uuml;yle gelir-ge&ccedil;er. Gelip ge&ccedil;erken de derecesine g&ouml;re herkese mutlaka birşeyler fısıldar.</p>\n\n<p>\n	Bu aylarda zaman hep uhrev&icirc; renklerle t&uuml;llenir. insanlar tıpkı &ouml;b&uuml;r &acirc;lemin sakinleriymişcesine m&ucirc;nisleşir ve sırlı bir derinliğe ulaşırlar. Herkes kendi i&ccedil; derinliklerinden olduğu gibi, varlığın s&icirc;nesin-den de ukb&acirc; buudlu bir şiiri dinler ve yığın yığın h&uuml;lya ve hatıraların, beklenti ve r&uuml;yaların gurup ve tul&ucirc;&rsquo;larında dolaşır. Yer yer h&uuml;z&uuml;nl&uuml;, zaman zaman da neş&rsquo;eli ted&acirc;ileriyle &uuml;&ccedil; aylar, bize hem yitirilmiş bir cennetin hasretini hatırlatırlar hem de buğu buğu onu yeniden bulabileceğimiz &uuml;midiyle b&uuml;t&uuml;n benliğimizi sararlar. Evet, hayatımızın her dakikasını ayrı bir saadet ve neş&rsquo;eye, ayrı bir gerilim ve hamleye &ccedil;eviren bu g&uuml;nlerdeki h&acirc;tıra ve ted&acirc;iler, duygularımızı sessiz bir şiire, hayatlarımızı da sihirli bir g&uuml;zelliğe &ccedil;evirirler.</p>\n\n<p>\n	Biraz da &uuml;&ccedil; aylardaki nurların g&ouml;n&uuml;llere sinmesiyle sokaklardaki ışıklar, minarelerdeki mahyalar, her taraftaki r&ucirc;h&acirc;n&icirc; canlılık ve ma&rsquo;bedlere koşan insanların simalarındaki let&acirc;fetle d&uuml;nyadakinden daha &ccedil;ok cennetteki zamanlan hatırlatan bu n&ucirc;refşan zaman dilimi, kadrini, kıymetini bilenlere ayrı ayrı lezzetler ve zevk-i r&ucirc;h&acirc;niler sunar. Evet o, &icirc;m&acirc;nı, İsl&acirc;m&rsquo;ı, ma&rsquo;bedi ve ibadeti duyup anlayanları; marifet, muhabbet ve led&uuml;nn&icirc; hazlara a&ccedil;ık olanları, değişik dalga boyundaki ışıklarının renkleri, l&acirc;tif l&acirc;tif esen havasının incelikleri, uğradığı herkesi b&uuml;y&uuml;leyip ge&ccedil;en zamanın seslerinden toplanmış ve ruhları sarıp okşayan o sonsuz zevk meltemleriyle kucaklar hepimizi.</p>\n\n<p>\n	Hemen her sene zamanın bu altın dilimini idrak edince, &acirc;deta, &ouml;telerin aynı hayat olan o sevimli, neş&rsquo;eli mavimtırak g&uuml;nlerine bir kere daha kavuşur gibi oluruz. Evet bir kere daha g&ouml;n&uuml;l g&ouml;zlerimizde her yan baharla t&uuml;llenir. her tarafta yeniden hayat k&ouml;p&uuml;r&uuml;r. Dağ,bayır yeşerir ve renklerle kahkaha atar. &ccedil;i&ccedil;ekler raksa durur, b&uuml;lb&uuml;ller naralar yağdırır. ve duygular g&uuml;lden, l&acirc;leden alevlerini alıyor gibi olur. &Ouml;yle ki her yanda esen bu genel hava g&ouml;n&uuml;llerimizi bir mutluluk va&rsquo;diyle kaplar ve bize ne bilinmedik, ne sezilmedik şeyler fısıldar. Hatta hayatları k&ouml;t&uuml;mserliğe, karamsarlığa kilitlenmiş insanlar bile bu semav&icirc; atmosferden nasiplerini alırlar.</p>\n\n<p>\n	Hele g&uuml;nler, o ibadetle derinleşen saatlerini, hayatın ger&ccedil;ek man&acirc;sını terenn&uuml;m etmek i&ccedil;in g&ouml;n&uuml;ller &uuml;st&uuml;nde bir mızrap gibi hareket ettirdiğinde, kuş cıvıltıları safvetinde ve bir &ccedil;ocuk neş&rsquo;esi tadındaki ezan dakikalarının cennet g&uuml;zellikleri kadar etkili ve bu g&uuml;zelliklere vurgun bir kalp gibi olgun ve dolgun ibadet saatlerinin. Hakk&rsquo;ı muhatap alma ve Hakk&rsquo;a muhatap olma ma&rsquo;n&acirc;sıyla t&uuml;ten duyguların zikr u fikirle g&ouml;ğ&uuml;slerimizi coşturan şiiri başlar. başlar da, varlığın &ccedil;ehresindeki perdeler sıyrılır ve Hakk&rsquo;a yakın olmanın o kendine mahsus, huzur ve g&uuml;ven dolu lezzetli, sımsıcak mavi dakikaları bizim olur.</p>\n\n<p>\n	&Uuml;&ccedil; ayların başlangıcı, kamer birka&ccedil; g&uuml;n &ouml;nce zuhur etse de, rağbetlere a&ccedil;ık inayetle t&uuml;llenen bir perşembe akşamı &quot;merhaba&quot; der ve bir mızrab gibi g&ouml;n&uuml;llerimize iner. Ulu g&uuml;nlere ve daha bir ulu g&uuml;ne akort olmaya teşne duygularımızı ilk defa uyarıp coşturan &quot;Reg&acirc;ib&quot; bir ses ve enstr&uuml;man denemesi gibidir. Yirmi k&uuml;sur g&uuml;n sonra gelecek olan mi&rsquo;rac ise, tam hazırlanmış ve gerilime ge&ccedil;miş ruhlar i&ccedil;in &acirc;det&acirc;, sem&acirc;vi d&uuml;ş&uuml;ncelerle, g&ouml;k kapılarının gıcırtılarıyla ve uhrevilik esintileriyle gelir. Beraat bu tenbihlerle uyanmış ve tetikte bekleyen sinelere kurtuluş muştularıyla seslenir. Kadir Gecesi&rsquo;ne gelince, bu kadirşinas insanları, tasavvurlar &uuml;st&uuml; ve ancak bin aylık bir cehd ile elde edilebilecek feyiz ve bereketle kucaklar ve onları afv u mağfiret meltemleriyle sarar.</p>\n\n<p>\n	&Uuml;&ccedil; ayların bu olabildiğince tatlı ve imrendiren sıcaklığı, im&acirc;nlı g&ouml;n&uuml;ller i&ccedil;in gece g&uuml;nd&uuml;z demeden devam eder. Her g&uuml;n b&uuml;t&uuml;n parlaklık ve canlılığıyla bereketlerini başımıza boşalttıktan sonra gidip ufka kapanınca, arkadan yepyeni, &acirc;s&ucirc;de ve buğu buğu g&uuml;zellikleriyle bir başka sabah tul&uuml;&rsquo; eder. g&ouml;n&uuml;llerimizi dolduran, i&ccedil; &acirc;lemlerimizde gizli gizli birşeyler &ouml;rg&uuml;leyen h&uuml;şyar g&ouml;n&uuml;ller i&ccedil;in olduk&ccedil;a h&uuml;lyalı bir sabah.</p>\n\n<p>\n	Receb ayının girmesiyle Rahmeti Sonsuz&rsquo;a karşı du&acirc;, niyaz, hamd u sen&acirc; ve tam bir teyakkuzla hazırlığa ge&ccedil;en ruhlar, ayın sonuna doğru &ouml;telere uyanmış gibi tam bir seyir zevkine ererler. ererler de hemen herkesin dili, ed&acirc;sı, &uuml;sl&ucirc;bu değişir ve &ccedil;ehrelerini bir heybet, bir &uuml;mit sevinci b&uuml;r&uuml;r. Herkes daha ziyade kalb diliyle konuşmaya başlar. beşeri sertlikler daha bir yumuşar. ve bunlar arasında bir hayli insan, mi&rsquo;rac yapacakmış&ccedil;asına b&uuml;t&uuml;n d&uuml;nyev&icirc; ağırlıklarını atar ve &acirc;det&acirc; ruh hiffetine ulaşır. Derken Hakk&rsquo;a y&ouml;nelmiş bu insanların g&ouml;n&uuml;llerinden taşan nur ve simalarındaki reng&acirc;renk incelik en katı kalpleri dahi yumuşatacak ve rikkate getirecek &ouml;l&ccedil;&uuml;lere ulaşır.</p>\n\n<p>\n	Receb ayının girmesiyle, her zaman ayrı bir derinlikle t&uuml;llenen geceler, daha bir b&uuml;y&uuml;l&uuml; hal alır ve herkese daha farklı d&uuml;ş&uuml;nceler ilham ederler. Hele, ondaki bu gecelerin &ouml;telere a&ccedil;ık pencereleri sayılan kutlu zaman par&ccedil;aları, her zaman bize, g&ouml;n&uuml;llerimize benzeyen emeller ve cennet duygularıyla coşan h&uuml;lyalar aşılarlar. Aşılarlar da, sonsuzluk arzularımızı kucaklar ve ruhlarımıza yeni yeni r&uuml;yaların kapılarını aralarlar. Hemen her gece benliğimizde uyukluyor gibi sessiz sessiz duran hislerimizi uyarır ve bize d&uuml;nyadakinden daha derin saadet d&uuml;ş&uuml;nceleri ilham ederler.</p>\n\n<p>\n	Kitaplarda &quot;Şehrull&acirc;hi-lMuazzam &quot; diye ge&ccedil;en Şa&rsquo;ban ayını, b&uuml;t&uuml;n varlığa ve benliğimize sinmiş bir lezzet gibi duyar ve g&ouml;n&uuml;llerimizin &uuml;mide, beklentiye, uhrev&icirc; g&uuml;zelliklere kaydığını hisseder gibi oluruz. O, gecesiyle, g&uuml;nd&uuml;z&uuml;yle, insana Ramazan besteli b&uuml;y&uuml;l&uuml; bir musiki gibi tesir eder ve kendisine sığınanları semavi kollarıyla sarar. Bir anne şefkatiyle kucaklar ve onları rahmetin enginliklerinde dolaştırır. Onu kendi ruhuyla idrak edenler i&ccedil;in, sanki zaman delinmiş de, duygularımıza zaman&uuml;st&uuml; &acirc;lemlerden birşeyler akıyor gibi olur. &Ouml;yle ki, herkes onun aydınlık dakikalarında ve onu duymanın enginliklerinde bir adım daha atsa, kendini, bir sihirli merdivene binip &ouml;telere y&uuml;r&uuml;yecekmiş gibi sanır. Hemen her g&uuml;n, her gece, her saat ve her dakika fıtratlarımızdaki gizli sonsuzluk arzusu ve ebediyet d&uuml;ş&uuml;ncesiyle kimbilir ka&ccedil; defa &ouml;telere ihtiyacımızı hisseder ve bu ayın araladığı pencerelerle emellerimizi seyretmeye koşarız.</p>\n\n<p>\n	Derken sımsıcak, olabildiğince yumuşak ve hummalı dakikalarıyla Ramazan ufukta belirir. vicdanlar teyakkuza ge&ccedil;er, b&uuml;t&uuml;n g&ouml;n&uuml;ller uyanır, b&uuml;t&uuml;n duygular coşar ve insanlar oluk oluk ma&rsquo;bede akar, oradan da Rabbine y&uuml;r&uuml;r. Ramazan&rsquo;ın gelmesiyle ruhunun ilişki bağları daha bir g&uuml;&ccedil;lenir. uhrev&icirc; arzu ve emeller daha bir k&ouml;p&uuml;r&uuml;r; k&ouml;p&uuml;r&uuml;r ve duygular &uuml;zerine bir mızrap gibi inip kalkan bir Ramazan m&uuml;l&acirc;hazası, inanmış g&ouml;ğ&uuml;sleri aşkla, şevkle coşturur ve onların ruhlarında &acirc;det&acirc; yangınlar meydana getirir. Denebilir ki, Ramazan senenin en nurlu, en i&ccedil;li, en te&rsquo;sirli, en lezzetli g&uuml;nleri ve hayatımızın da en &ouml;nemli bir i&ccedil; dinamizmi olarak b&uuml;t&uuml;n benliğimize siner ve bize en uhrev&icirc; hazlar yaşatır.</p>\n\n<p>\n	&Ccedil;arşı-pazar ve sokakların g&ouml;r&uuml;nt&uuml;s&uuml; &ouml;telere ait duygularla k&ouml;p&uuml;r&uuml;r. Evden Camiye, Cmiden mektebe her yerde Hakka y&ouml;nelişin sevin&ccedil; ve g&uuml;veni yaşanır. ibadetle şahlanan g&ouml;ğ&uuml;sler, b&uuml;t&uuml;n g&uuml;zelliklerini ortaya d&ouml;ker. En mahrem &ccedil;izgileriyle i&ccedil; d&uuml;nyalarından kopup gelen aşklarını, şevklerini haykırırlar.</p>\n\n<p>\n	Evet, Ramazan&rsquo;daki her seste bir başlangı&ccedil; va&rsquo;di, her solukta bir kurtuluş &uuml;midi canlanır. İftarlar, bize bir kısım sırlar fısıldar ve ufkumuzda b&uuml;y&uuml;k buluşmanın &ccedil;ağrışımlarıyla t&uuml;llenirler.</p>\n\n<p>\n	Ramazan&rsquo;da hayat o kadar derin ve anlamlıdır ki, konuşulan her s&ouml;z, duyulan her ses insana, onun g&ouml;nl&uuml;nden fışkıran bir besteymiş gibi gelir, gelir de en tatlı nağmeler halinde duygularımız s&uuml;z&uuml;lmeye başlar. Her zaman ruhun bir tomurcuk gibi a&ccedil;ılmasına ve benliğin derinliklerinde uyuyan duyguların uyanmasına vesile olan ve bizi en b&uuml;y&uuml;leyici, en enfes h&uuml;lyalar &acirc;leminde dolaştıran Ramazan, hepimizi ta iliklerimize kadar bir aşk u şevk ve bir vuslat ihtiyacıyla yoğurur ve g&ouml;n&uuml;llerimize ger&ccedil;ek hayatın neşvesini duyurur.</p>\n\n<p>\n	Ramazan&rsquo;da tam azığını alabilen herkes, burada elde ettiklerinin &ouml;tesinde, y&uuml;r&uuml;d&uuml;ğ&uuml;m&uuml;z bu nurlu fakat biraz buğulu yolun sonunda, hep &ouml;zleyip durduğu bir ebed&icirc; saadetin var olduğunu anlar ve b&uuml;t&uuml;n benliğiyle O&rsquo;na y&ouml;nelir. Evet, her iftar ve her imsakta insan, kendine yepyeni bir vuslat kapısının aralandığını seziyor gibi olur ve iki adım &ouml;tede daha &ccedil;aplı ve daha b&uuml;y&uuml;leyici bir buluşma ihtiya&ccedil; ve &uuml;midini duyar, duyar da bir tarafta gurbet ve yalnızlık, diğer tarafta da beklenti ve h&uuml;lyalar onları daha engin bir b&uuml;y&uuml; ile sarar ve hakiki aşkın derinliklerine &ccedil;eker. &Ouml;yle ki, onların g&ouml;ğ&uuml;slerinin enginliklerinde olduğu gibi, mekanın sonsuzluğunda da herşeyin aşk etrafında cereyan ettiğini duyar ve kendilerinden ge&ccedil;erler.</p>','Kutlu Zaman Dilimi Üç Aylar','','publish','closed','open','','kutlu-zaman-dilimi-uc-aylar','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3178',0,'post','',0),(3179,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<div class=\"itemFullText\">\n	<p>\n		Zamanın birbirine &uuml;st&uuml;nl&uuml;ğ&uuml; vardır. Bazı zamanları diğerlerinden daha kutsal kılan sebebleri anlamak bir hayli zor olsa da hissetmek m&uuml;mk&uuml;nd&uuml;r. Yaşadığımız &ouml;yle anlarımız vardır ki, icat ettiğimiz &ouml;l&ccedil;&uuml;ye vurduğumuzda bir dakika, hissettiğimiz g&ouml;nl&uuml;m&uuml;ze baktığımızda bir g&uuml;n gibidir. Yada o kadar hızlı ge&ccedil;ip gitmiştir ki zaman, saatler dakika kadar kısalmıştır. Zaman &ouml;l&ccedil;erimizden, insanoğlunun bu icadından hi&ccedil; ş&uuml;pheye d&uuml;şmeyiz. Yalnızca ne kadar da &ccedil;abuk ge&ccedil;miş saat diye hayretimizi ifade ederiz.</p>\n\n	<p>\n		&Uuml;&ccedil; aylar hikmetini yalnız Rabbin bildiği bir sebeble, ibadetlerimiz ve d&uuml;nya zincirlerinden kurtulmamız i&ccedil;in se&ccedil;ilmiş zamanlardır. O m&uuml;barek vakte ulaştık. Bu tebrik edilmesi, kutlanması, hatırlatılması gereken bir andır. Hepinize m&uuml;barek olsun, İslam alemine m&uuml;barek olsun, t&uuml;m insanlığa m&uuml;barek olsun.</p>\n\n	<p>\n		Zamanın ve insanların birbirine &uuml;st&uuml;nl&uuml;ğ&uuml;, diğer yaratılmışların ve mekanların ayrıcalıkları, Allah&rsquo;ın eşitlik ve adalet ilkesini zedelemeden tecelli eder. Neb&icirc;lerin bizlerden &uuml;st&uuml;n olması gıpta etsek de hasete sebebiyet vermez. Ve Hz. Muhammetin t&uuml;m insanlardan y&uuml;celiği, kendimize haksızlık yapıldığı duygusu barındırmaz. Bizim ihtiyacımız olan bir şeyi bu kadar m&uuml;kemmel olarak sunan Rabbe ş&uuml;kran duyarız.</p>\n\n	<p>\n		&Uuml;&ccedil; ayların diğer zamanlara &uuml;st&uuml;nl&uuml;ğ&uuml; her vakit yaptığımız ibadetlerin ve g&uuml;zel davranışlarımızın değerini azaltmaz. Bu zamanda yapacaklarımızı kat be kat artırır.</p>\n\n	<p>\n		Mekanlar da birbirlerine eşit değildir. Mekke Beytullah&rsquo;ı barındırır. Kutsallığı ve sınırları i&ccedil;ine dahil olduğumuzda bizi kuşatan o eşsiz atmosferi diğer mekanlardan O&rsquo;nu ayırır. Ruhumuz başka hi&ccedil; bir yerde hissedemediği huzur haleleri ile kuşatılır. G&ouml;kten yağan rahmet maddeye b&uuml;r&uuml;nm&uuml;şcesine ger&ccedil;eklik kazanır. Elinizi uzatsanız tutuverecekmişsiniz gibi.</p>\n\n	<p>\n		Beytullah&rsquo;ın kapısının &ouml;n&uuml;nden ayrılmak istemeyiz. İ&ccedil;erde O vardır. Değil mi ki evi burasıdır. Kendisi s&ouml;ylemiştir. Kapısının &ouml;n&uuml;ndeki misafirlerini g&ouml;r&uuml;r. Bu başka mekanlarda bizimle olmadığı anlamına gelmez. Mutlak eşitlikten başka g&ouml;receli &uuml;st&uuml;nl&uuml;kler olabilir. Eşitliği zedelemeyen.</p>\n\n	<p>\n		Rabbin Cemalinin tecelli ettiği Tur Dağı diğer dağlarla bir tutulabilir mi? Bu &uuml;st&uuml;nl&uuml;kleri diğerlerinin eksikliği olmaktan &ccedil;ok uzaktır. Hi&ccedil; bir şeyi eksiltmeden y&uuml;celmişlerdir. Hissettiğimiz zamanlar gibi, saatle &ouml;l&ccedil;&uuml;lse eşit, ama hissedene g&ouml;re değişken.</p>\n\n	<p>\n		İbadetlerin ve g&uuml;zel davranışların kolaylaştırıldığı bir zamana, &uuml;&ccedil; aylara girdik. D&uuml;nya zincirlerimizi daha az hissedeceğimiz ve ruhumuzu &ouml;zg&uuml;r bırakıp Rabbe yakınlaşacağımız kutsal bir zamandayız. Sırf bu y&uuml;zden, bir dolu g&uuml;ndem, yazmak i&ccedil;in g&ouml;nl&uuml;mde istek uyandırmadı. Sanki sihirli bir değnek bug&uuml;n acıların ve dertlerin, sevin&ccedil; ve mutlulukların &uuml;zerinden sessizce ge&ccedil;ti. Tek ger&ccedil;eklik kaldı. Kutlu bir zamanı yaşamayı nasib eden Rabbin lutfu. Bu vakitler O&rsquo;na yaklaşmak ve d&uuml;nya perdesini kaldırarak olayları g&ouml;rmek i&ccedil;in vesile olsun isterim.</p>\n\n	<p>\n		Dua Pozitifist d&uuml;ş&uuml;ncenin algılayamadığı bir silahtır. İnan&ccedil;lı insanlar neticeye ulaşmak i&ccedil;in &ccedil;abalar, gayret sarfeder sonucun ne şekil olacağını Allah&rsquo;a havele eder. Vardır bunda da bir hayır diyebilir. Ge&ccedil;mişi unutup Rabbine boyun eğer.</p>\n</div>','Üç Aylar','','publish','closed','open','','uc-aylar','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3179',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3180,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	Ş&uuml;phesiz hayır ve ahlaki g&uuml;zellikler iki mahzurun veya iki aşırılığın arasında yer almıştır; &ouml;rneğin, şecaat &ccedil;ılgınlıkla korku arasında olan itidalli duruma denir. C&ouml;mertlik cimrilikle israf arasında olan itidalı ifade eder. Ehlibeyt&quot;i sevmek de guluvla (aşırıcılıkla) d&uuml;şmanlık arasında yer alan durumu ifade eder. Ehlibeyt mektebine bağlı olanlar Ehlibeyt&rsquo;in makamlarına bilmekte ve onların son Peygamber Hz.Muhammed (s.a.a)&rsquo;dan sonra bu Allah&rsquo;ın en &uuml;st&uuml;n yaratıkları olduklarına bilmektedirler ancak bu mektebin ger&ccedil;eklerini bilmeyenler ya onları ilahlık makamına &ccedil;ıkararak aşırı gitmekte veya onların Allah tarafından verilen y&uuml;ce makamlarını inkar etmektedirler. Resulullah sallallah&quot;u aleyhi ve &acirc;lih ve Ehlibeyt İmamları aleyhisselam, kendilerini sevmekte aşırıcı olanlarla kendilerini buğzedenlerin helak olduğunu ve bu aşırılıklardan korunanların ve onların ger&ccedil;ek makamlarına inananların ise kurtulduğunu bildirmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Emir&quot;ul M&uuml;minin Ali aleyhisselam ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	Resulullah Sallallah&quot;u aleyhi ve &acirc;lih bana ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo; Sende İsa&quot;dan bir misal var; bu &ouml;zellik Yahudileri İsa&quot;ya d&uuml;şman etti, &ouml;yle ki onun annesine iftira ettiler; Hıristiyanlara da onu sevdirdi, hatta onu sahip olmadığı makama d&uuml;ş&uuml;rd&uuml;ler.[1]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Dolayısıyla, burada, guluv ve buğz edenlerin d&ouml;nmesi gereken merkez olan vasat hattın bilinmesi i&ccedil;in Ehlibeyt aleyhisselam&quot;ı sevmenin derecelerini beyan etmemiz gerekiyor.</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp; Guluv</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Guluv, l&uuml;gatte haddi aşmak ve maksattan dışarı &ccedil;ıkmak anlamına geliyor;[2] Allah Teala buyuruyor ki: Ey kitap ehli, dininizde taşkınlık etmeyin ve Allah hakkında ger&ccedil;ek olmayan şeyleri s&ouml;ylemeyin! Meryem oğlu İsa mesih, sadece Allah&quot;ın el&ccedil;isi, O&quot;nun Meryem&quot;e attığı kelimesi ve O&quot;ndan bir ruhtur. Allah&quot;a ve el&ccedil;ilerine inanın, (Allah) &uuml;&ccedil;t&uuml;r demeyin. Kendi yararınıza olarak buna son verin. &Ccedil;&uuml;nk&uuml; Allah, yalnız bir tek tanrıdır. Haşa O, &ccedil;ocuk sahibi olmaktan y&uuml;cedir (m&uuml;nezzehtir).[3]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Şeyh Mufid (r.a) diyor ki: İsa mesih hakkında haddi aşmak yasaklanmış, konuşmada maksattan &ccedil;ıkmaktan sakındırılmış ve Hıristiyanların onun hakkında iddia ettiği şey, haddi aştığı i&ccedil;in guluv sayılmıştır.[4]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İmamiyye Şiası&quot;na g&ouml;re g&acirc;l&icirc; (guluv yapan), Ehlibeyt aleyhisselam hakkında peygamberlik ve ilahlık gibi, onların kendileri i&ccedil;in iddia etmedikleri makamı s&ouml;yleyen kimsedir.[5]</p>\n\n<p>\n	&nbsp;&nbsp; İmam Sadık aleyhisselam ş&ouml;yle buyuruyor: Bizim kendimiz hakkımızda s&ouml;ylemediklerimizi, bizim hakkımızda s&ouml;yleyene Allah lanet etsin; bizi, yaratan, d&ouml;n&uuml;ş&uuml;m&uuml;z kendisine olan ve işimizi elinde bulunduran Allah&quot;ın kulluğundan &ccedil;ıkarana Allah lanet etsin.[6]</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Guluvun &Ccedil;ıkış Sebepleri:</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Guluv, fikr&icirc; sapma ve bozuk inancın &uuml;rettiği normal olmayan bir durumdur; bu fikr&icirc; sapma ve bozuk inan&ccedil; insanın dini anlamamasına, Allah&quot;ın kulluğu ger&ccedil;eğinden uzaklaşmasına, Allah&quot;ın mucizelerine &ouml;nem vermeyerek kulların ilahlık derecesinde keramet ve saygınlığına inanmaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Guluv bir &ccedil;ok nedenlerden kaynaklanabilir; bunlardan biri, eski dinlerden ge&ccedil;en fikr&icirc; etkiler ve &ccedil;&ouml;k&uuml;nt&uuml;ler olabilir. Kur&quot;an-ı Kerim, yukarıda ge&ccedil;en ayette ve şu ayette olduğu gibi kitap ehlinde bu sapmaların varlığını bildiriyor: Allah, Meryem oğlu Mesih&quot;tir, diyenler k&uuml;fre gitmişlerdir.[7]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Guluv d&uuml;ş&uuml;ncesinin yayılmasının sebeplerinden bir de, insanlar i&ccedil;erisinde bir makam elde etmek isteyen kişilerin ilgi toplamak i&ccedil;in uydurma s&ouml;z ve hadisler yaymaları, veya Ehlibeyt d&uuml;şmanlarının Ehlibeyt mektebinin takip&ccedil;ilerinin makamlarını d&uuml;ş&uuml;rmek, d&uuml;ş&uuml;ncesini &ccedil;irkin g&ouml;stermek, ve tekfir etmek i&ccedil;in hadis uydurmaları olabilir. Onlar bu siyaseti bu mektebin hadis ve kaynaklarını &ccedil;irkin g&ouml;stermek ve insanları ondan uzaklaştırmak i&ccedil;in su&ccedil;lamada bulunmak amacıyla g&uuml;tm&uuml;şlerdir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Rıza aleyhisselam ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&nbsp; Bizim muhaliflerimiz, bizim faziletimizle ilgili &uuml;&ccedil; &ccedil;eşit rivayet uydurmuşlardır: Bunlardan birincisi guluv, ikincisi bizim işimizde kusur bulmak ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise bizim d&uuml;şmanlarımıza k&uuml;fredenleri a&ccedil;ıklamaktır. İnsanlar bizim hakkımızda bir guluv duyunca şiilerimizi tekfir ederler ve onların bizim ilahlığımıza inandıklarını s&ouml;ylerler; kusur duyunca onun bizim hakkımızda olduğuna inanırlar ve d&uuml;şmanlarımıza isimleriyle k&uuml;fredenleri duyunca da bize isimlerimizle k&uuml;frederler; Allah Teala buyurmuştur ki: (Onların) Allah&quot;tan başka yalvardıklarına s&ouml;vmeyin ki, onlar da bilmeyerek sınırı aşıp Allah&quot;a s&ouml;vmesinler![8]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu sebeplerden biri de madd&icirc; &ccedil;ıkarlar elde etmek ve insanların mallarını ellerinden alıp batıl olarak yemektir. Diğer bir sebep de, Aziz Allah Teala&quot;nın h&uuml;k&uuml;mlerine isyan etme eğilimine sahip olan kişilerin bu isteklerine kolayca ulaşma ve buna meşru bir &ccedil;er&ccedil;eve vermek isteğidir. B&ouml;yle kişiler haramları mubah kılar, ibadetleri hafife alır, boş ve faydasız işlere dayanırlar. Burada sıraladığımız b&uuml;t&uuml;n nedenleri g&ouml;z &ouml;n&uuml;nde bulundurarak genel olarak ş&ouml;yle diyebiliriz: Guluv, &ccedil;eşitli kısımlarıyla, savaş ve muharebe meydanlarına &ccedil;ıkmaktan aciz olan İslam d&uuml;şmanları tarafından s&uuml;rekli verilen desteklerle ortaya &ccedil;ıkan bir olgudur. Ehlibeyt İmamları (aleyhmusselam) bu hastalığının &ouml;n&uuml;n&uuml; almış ve m&uuml;mk&uuml;n olan her yolla bu akımla savaşmışlardır.</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gulat ve Gulat Fırkalarının G&ouml;r&uuml;şleri</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Gulatın en &ouml;nemli g&ouml;r&uuml;ş&uuml;, Resulullah sallallah&quot;u aleyhi ve &acirc;lih&quot;in ve Ehlibeyt İmamlarının aleyhisselam ilahlığına inanmaları, onları ilahlıkta Allah Teala&quot;nın ortakları olduğuna, vahiy ve ilham almaksızın gaybı bildiklerine, onların hadis değil, kadim olduklarına, onları tanımakla hi&ccedil; bir itaat ve ibadete ihtiya&ccedil; olmadığına, onları tanımanın y&uuml;k&uuml;ml&uuml;l&uuml;kleri kaldırdığına, Allah Teala&quot;nın, kulların işlerini mutlak suratte ve m&uuml;stakil olarak kendilerine bıraktığına, Ehlibeyt İmamları&quot;nın peygamber olduğuna, bazılarının ruhunun bazılarına tenas&uuml;h ettiğine, kendilerine başkasının ruhu tenas&uuml;h edilenlerin &ouml;lmediklerine ve şehid olmadıklarına, aksine insana &ouml;lm&uuml;ş g&ouml;r&uuml;nd&uuml;klerine, Ehlibeyt İmamları&quot;nın ilim, şecaat ve diğer ahlak&icirc; erdemlerde Resulullah sallallah&quot;u aleyhi ve &acirc;lih&quot;den &uuml;st&uuml;n olduklarına ve bunun gibi Allah Teala&quot;nın azametini, g&uuml;c&uuml;n&uuml; ve şanını d&uuml;ş&uuml;r&uuml;p kulu Allah Teala&quot;nın derecesine y&uuml;celten diğer fasit itikatlara inanmaktadırlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; &Ccedil;eşitli d&ouml;nemlerde ortaya &ccedil;ıkan Gulat fırkaları olduk&ccedil;a fazladır; bunlardan t&uuml;m&uuml; yok olup giden Beyaniyye, Hitabiyye, Şiiriyye, Muğeyriyye, Baiyye, Ğurabiyye, Ulyaiyye, Mahmese, Beziiyye ve Mensuriyye vs. fırkalarını saymak m&uuml;mk&uuml;nd&uuml;r.[9]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Gulatın, itikatlarına sahip olan birisi Kur&rsquo;an ve Ehlibeyt&rsquo;in emirlerini bilin&ccedil;li olarak reddedittiği taktirde, Kur&quot;an-ı Kerim net nassı, Resulullah sallallah&quot;u aleyhi ve &acirc;lih&quot;ın s&uuml;nneti ve hak &uuml;zere olan On İki İmam Şiasının icmasına g&ouml;re kafir, melun ve İslam&quot;dan Gulat&quot;a Karşı Ehlibeyt&nbsp; İmamları aleyhisselam Guluv hareketine karşı a&ccedil;ık ve net bir tutum takınmışlardır; onlarla m&uuml;cadele etmiş, ellerindeki t&uuml;m imkanlarıyla guluv ve Gulatatın yayılmasını &ouml;nlemeye &ccedil;alışmışlar, guluvun k&uuml;f&uuml;r, şirk ve dinden &ccedil;ıkış olduğunu a&ccedil;ıklamış, Gulat&quot;a lanet etmiş ve onlardan beri olduklarını bildirmişler, onların d&uuml;zen ve yalanlarını ortaya &ccedil;ıkarmış ve şiilerini onlardan sakındırmışlardır. Aşağıda bu hususta rivayet edilen bazı hadislere değineceğiz:</p>\n\n<p>\n	1- Resulullah (sallallah&quot;u aleyhi ve &acirc;lih) buyurmuştur ki: Guluvdan sakının; bilin ki sizden &ouml;ncekileri dinde guluv etmeleri &ouml;ld&uuml;rd&uuml;.[10]</p>\n\n<p>\n	2- Emir&quot;ul M&uuml;minin Ali aleyhisselam&quot;dan ş&ouml;yle rivayet ediliyor: K&uuml;f&uuml;r d&ouml;rt direk &uuml;zerine kurulmuştur: Fısk, guluv, şek ve ş&uuml;phe.[11]</p>\n\n<p>\n	3- Yine İmam Ali aleyhisselam&quot;dan ş&ouml;yle rivayet edilmiştir: Bizim hakkımızda guluv etmekten sakının; &quot;Allah&rsquo;ın emrinde olan k&uuml;&ccedil;&uuml;k kullardır&quot; diyin ve bunu dedikten sonra faziletimizde istediğiniz şeyi s&ouml;yleyin.[12]</p>\n\n<p>\n	4- İmam Sadık aleyhisselam ş&ouml;yle buyurmuştur: Guluv edene de ki: Allah&quot;a t&ouml;vbe edin; zira siz fasık, kafir ve m&uuml;şriksiniz.[13]</p>\n\n<p>\n	5- Yine İmam aleyhisselam&quot;dan ş&ouml;yle rivayet edilir: Sudeyr&quot;in, o hazrete, bazıları, O&quot;dur ki g&ouml;kte de Tanrı&quot;dır, yerde de Tanrı&quot;dır[14] ayetine dayanarak sizin ilah olduğunuzu s&ouml;yl&uuml;yorlar, demesi &uuml;zerine İmam aleyhisselam ş&ouml;yle buyurdu: Ey Sudeyr! Benim kulağım, g&ouml;z&uuml;m, derim, etim, kanım ve bedenimdeki t&uuml;yler onlardan beridir ve Allah da onlardan beridir; onlar benim ve babalarımı dini &uuml;zere değillerdir. Vallahi, Allah kıyamet g&uuml;n&uuml; benimle onları bir araya getirince onlara gazab edecektir.[15]</p>\n\n<p>\n	7- İmam Sadık aleyhisselam&quot;dan bir rivayette de ş&ouml;yle ge&ccedil;er: Gen&ccedil;lerinizi Gulat&quot;tan sakındırın ki onları fasit etmesinler; Gulat, Allah&quot;ın en k&ouml;t&uuml; kullarıdır. Onlar, Allah&quot;ın azametini k&uuml;&ccedil;&uuml;lt&uuml;p Allah&quot;ın kulları i&ccedil;in ilahlık iddia ederler; vallahi Gulat Yahudilerden, Hıristiyanlardan, Mecusilerden ve Allah&quot;a ortak koşanlardan daha k&ouml;t&uuml;d&uuml;r.[16]</p>\n\n<h3>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmamiyye&quot;nin İleri Gelenlerinin Gulat&quot;a Karşı Tutumları:</h3>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hak Ehlibeyt aleyhisselam mektebinin ileri gelenleri, Ehlibeyt İmamları aleyhisselam&quot;dan rivayet edilen hadislere dayanarak guluv hareketi ve Gulat&quot;a karşı a&ccedil;ık ve net bir tutum sergilemişlerdir. Onların t&uuml;m&uuml;, Gulat&quot;ın fasit g&ouml;r&uuml;şlerinden beri olduklarını vurgulamış, bir &ccedil;ok akaid ve kelam kitaplarında Gulat&quot;ı lanetlemiş, yalan ve iftiralarını ortaya koymuşlardır. &Ouml;rnek olarak bunların bir ka&ccedil;ı ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Şeyh Saduk (r.a) diyor ki: Gulat ve M&uuml;fevvize hakkında bizim g&ouml;r&uuml;ş&uuml;m&uuml;z şudur: Onlar Allah&quot;a kafirdirler; onlar Yahudi, Hıristiyan, Mecusi, Kaderiyye, Haruriyye ve sapık ve heveslerine uymuş b&uuml;t&uuml;n bidat ehlinden daha k&ouml;t&uuml;d&uuml;r.[17]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Şeyh Mufid (r.a) diyor ki: Gulat, g&ouml;r&uuml;n&uuml;şte M&uuml;sl&uuml;man ge&ccedil;inenlerdendir; onlar Emirulm&uuml;minin Ali aleyhisselam&quot;a ve onun soyundan gelen İmamlar&quot;a ilahlık ve peygamberlik nispet etmektedirler. Onlar sapık ve kafirdirler. Emir&quot;ul M&uuml;minin Ali aleyhisselam onların &ouml;ld&uuml;r&uuml;lmesini ve ateşte yakılmasını h&uuml;kmetmiştir; Ehlibeyt İmamları (aleyhisselam) ise onların kafir olduklarını ve dinden &ccedil;ıktıklarını vurgulamışlardır.[18]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Şeyh Muzaffer (r.a) ş&ouml;yle demiştir: Biz, İmamlar hakkında aşırı inan&ccedil; besleyenlerin, yahud hulule inananların inan&ccedil;larını beslemeyiz; O s&ouml;z, onların ağızlarından &ccedil;ıkan ne de b&uuml;y&uuml;k bir s&ouml;z[19]; ne de b&uuml;y&uuml;k bir k&uuml;f&uuml;r. Bizim inancımız şudur: Onlar da bizim gibi insandır; bize emredilenler, onlara da emredilmiştir; bizim nehyedildiğimiz şeylerden, onlar da nehyedilmiştir. Bize olan tebşirde, tenzirde onlar da dahildir Ancak onlar, Allah Teala&quot;nın y&uuml;celtmesiyle, vilayetine mazhar kılmasıyla y&uuml;celtilen, lutfa nail olan kullardır. Onlar, bilgi, takva, yiğitlik, kerem, temizlik ve b&uuml;t&uuml;n &uuml;st&uuml;n huylar, g&uuml;zel ve &ouml;v&uuml;lmesi gereken sıfatlar bakımından, insanlığın en y&uuml;ce derecelerine ulaşmışlar, bu y&uuml;zden de İmamet makamına y&uuml;celtilmişlerdir; h&uuml;kmetmek, hakim olmak bakımından, Peygamberden (sallallah&quot;u aleyhi ve &acirc;lih) sonra din ve d&uuml;nya işlerinde insanların baş vuracakları kişiler olmuşlardır; Kur&quot;an-ı Kerim&quot;in tenzilini, te&quot;vilini, tefsirini, hakkıyla onlar bilirler. Nitekim İmamımız Cafer Sadık aleyhisselam, Bizim hakkımızda yaratıklara caiz olan şeyler, bizden size bildirilir de onları anlayamazsanız, onlar hakkında ayak diremeyin, onları inkar etmeyin, bu hususta bize m&uuml;racaat edin; fakat hakkımızda, yaratıklarda olmasına imkan bulunmayan şeyler nakledilirse reddedin, onlar hakkında bize baş vurmayın buyurmuşlardır.[20]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Şeyh Kaşif-ul Ğıta, Gulat ve g&ouml;r&uuml;şleri hakkında bahsederken ş&ouml;yle demişlerdir: İmamiyye Şiası ve Ehlibeyt İmamları aleyhisselam bu fırkadan ber&icirc; olduklarını vurgulamaktadırlar. Yine bu g&ouml;r&uuml;şlerden ber&icirc; olduklarını bildirerek bunu k&uuml;f&uuml;r ve dalaletin en k&ouml;t&uuml; derecesi sayarlardı; İmamiyye ve Ehlibeyt İmamları&quot;nın (aleyhisselam) dini halis tevhid ve Yaratıcının yaratıklara her t&uuml;rl&uuml; benzemekten m&uuml;nezzeh oluşudur.[21]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ehlibeyt Resulullah sallallah&quot;u aleyhi ve &acirc;lih ve Ehlibeyt İmamları&nbsp; aleyhisselam hakkında buğzetmek, makamlarını d&uuml;ş&uuml;rmek, Allah Teala&quot;nın yanındaki hak mevkilerini aşağı indirmektir. Ehlibeyt&rsquo;e buğz nassa sabit olduğunu bildiği halde ve kesin delillerinden haberdar olmasına rağmen onların masumiyet Allah&rsquo;ın iradesiyle gaybi ilme vakif olmak gibi manevi makamlarının inkar etmeğe denir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ehlibeyt (aleyhisselam)&quot;a buğzetmek, Onları sevmeye, onların ipine sarılmaya, hidayetlerine uymaya h&uuml;kmeden Allah&quot;ın ve Resul&uuml;n&uuml;n (sallallah&quot;u aleyhi ve &acirc;lih) emrine isyan etmektir ve bu da Allah ve Resul&uuml;ne buğzetmektir. Resulullah sallallah&quot;u aleyhi ve &acirc;lih Ehlibeyt aleyhisselam&quot;a işaret ederek buyurmuştur ki: Kim onlara buğzederse bana buğzetmiş olur.[22]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İmam Rıza aleyhisselam da ş&ouml;yle buyurmuştur: Kim size buğzederse Allah&quot;a buğzetmiş olur.[23]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Resulullah (sallallah&quot;u aleyhi ve &acirc;lih) buyurmuştur ki: Kim Ali&quot;ye sebbederse bana sebbetmiş olur ve kim de bana sebbederse Allah&quot;a sebbetmiş olur.[24]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ehlibeyt aleyhisselam&quot;a buğzetmek nifak, şekavet ve k&ouml;t&uuml; doğum&nbsp; alametlerindendir.&nbsp; Resulullah sallallah&quot;u aleyhi ve &acirc;lih buyurmuştur ki: Biz Ehlibeyt&quot;e buğzeden m&uuml;nafıktır.[25]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Resulullah (sallallah&quot;u aleyhi ve &acirc;lih) yine ş&ouml;yle buyurmuştur: Bize katı kalpli m&uuml;nafıktan başkası buğzetmez.[26]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Başak bir yerde de buyuruyor ki: Onlara dedesi katı kalpli ve doğumu al&ccedil;ak olan kimseden başkası buğzetmez.[27]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ehlibeyt Ehlibeyt aleyhisselam&quot;ı sevmek d&uuml;nya ve ahiret saadetini tazmin ettiği gibi onlara buğzetmek ve d&uuml;şmanlık beslemek de dinden &ccedil;ıkmaya, cehenneme girmeye, Allah Teala&quot;nın gazabını ve ebed&icirc; şekaveti almaya neden olur; nitekim bu husus aşağıdaki sahih hadislerden net bir şekilde anlaşılmaktadır:</p>\n\n<p>\n	1- Resulullah sallallah&quot;u aleyhi ve &acirc;lih buyuruyor ki: Canımı elinde bulunduran Allah&quot;a andolsun ki, biz Ehlibeyt&quot;e buğzedeni Allah cehenneme sokacaktır.[28]</p>\n\n<p>\n	2- Yine buyurmuştur ki: &Uuml;mmetimden iki grubun İslam&quot;dan nasibi yoktur: Ehlibeytime d&uuml;şmanlık edip onlarla savaşan, dinde guluv edip dinden &ccedil;ıkan.[29]</p>\n\n<p>\n	3- Resulullah sallallah&quot;u aleyhi ve &acirc;lih Hasan ve H&uuml;seyin&quot;e aleyhisselam işaret ederek ş&ouml;yle buyurdular: Kim bunlara buğzedecek olursa bana buğzetmiş olur, bana buğzeden Allah&quot;a buğzetmiş olur ve Allah&quot;a buğzedeni de Allah cehenneme sokar.[30]</p>\n\n<p>\n	4- Resulullah sallallah&quot;u aleyhi ve &acirc;lih buyurmuştur ki: Onlara buğzeden Allah&quot;a buğzetmiş olur.[31]</p>\n\n<p>\n	5- Resul-i Ekrem sallallah&quot;u aleyhi ve &acirc;lih ş&ouml;yle buyuruyor: Kim biz Ehlibeyt&quot;e buğzedecek olursa Allah Teala kıyamet g&uuml;n&uuml;nde onu Yahudi olarak haşreder. Cabir b. Abdullah-i Ensar&icirc; diyor ki: Bunun &uuml;zerine ben, ya Resulullah! Namaz kılsa, oru&ccedil; tutsa ve kendisinin M&uuml;sl&uuml;man olduğunu sansa da mı? diye sordum. O hazret, Namaz kılsa, oru&ccedil; tutsa ve kendisinin M&uuml;sl&uuml;man olduğunu sansa da? buyurdu.[32]</p>\n\n<p>\n	6- Emir&quot;ul M&uuml;minin Ali aleyhisselam&quot;dan ş&ouml;yle rivayet edilir: Bize buğzedenler Allah&quot;ın dalga dalga gazabına uğrayacaklardır.[33]</p>\n\n<p>\n	7- İmam Muhammed B&acirc;kır aleyhisselam ş&ouml;yle buyurmuştur: Birisi Resulullah sallallah&quot;u aleyhi ve &acirc;lih&quot;in huzuruna &ccedil;ıkarak, ya Resulullah! Her &quot;La ilahe illallah&quot; diyen m&uuml;min midir? diye sordu. Bunun &uuml;zerine Resulullah sallallah&quot;u aleyhi ve &acirc;lih buyurdu ki: Bize d&uuml;şmanlık insanı Yahudilere ve Hıristiyanlara ilhak eder.[34]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ehlibeyt Buraya kadar ge&ccedil;enlerden, kurtuluşun, Ehlibeyt aleyhisselam&quot;ı sevmekte guluvdan uzak durmanın gerekli olduğu anlaşıldı. Dolayısıyla, bunu can-u g&ouml;n&uuml;lden kabul etmemiz ve Allah&quot;ı bununla m&uuml;lakat etmemiz gerekiyor ve bu da Allah i&ccedil;in sevmektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Resulullah sallallah&quot;u aleyhi ve &acirc;lih ş&ouml;yle buyurmaktadır:<br />\n	Ey Ali! Sende İsa b. Meryem&quot;den bir misal var; bir grup onu sevdi ve onu sevmekte aşırı giderek helak oldular; bir grup da ona buğzetti ve buğzetmekte aşırı giderek helak oldular; bir grup da ifrat ve tefritten sakınarak kurtuluşa erdi.[35]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Emir&quot;ul M&uuml;minin Ali aleyhisselam ş&ouml;yle buyurmaktadır: Yakındır, benim y&uuml;z&uuml;mden iki b&ouml;l&uuml;k hel&acirc;k olur gider: Bir b&ouml;l&uuml;ğ&uuml;, beni fazlasıyla sevendir; sevgi, ger&ccedil;ek olmayan inanca y&uuml;r&uuml;t&uuml;r onu; &ouml;b&uuml;r&uuml;, bana buğuz edendir; buğuz, ger&ccedil;ek olmayan yola salar onu. İnsanların hayırlıları, hakkımda ne ileri gidenleridir, ne geri kalanları. Onlar, orta yolu se&ccedil;erler.[36]</p>\n\n<p>\n	_________________________________________________________</p>\n\n<p>\n	[1]-M&uuml;sned-i Ebi Ye&quot;la, c.1, s.406/534; Terc&uuml;metTercemet-i Emirulm&uuml;minin min Tarih-i Medinet-i Dimeşk, c.2, s.237/742; Emal-i Tus&icirc;, s.256/462; es-S&uuml;nne -İbn-i Ebi Asim-, s.470/1004-, Beyrut-Mektebet-ul İslamiyye, 2. baskı.</p>\n\n<p>\n	[2]- Lisan-ul Arab, c.15, s.2 -ğela- maddesi; Muhtar-us Sihah, s.480.</p>\n\n<p>\n	[3]- Nis&acirc;, 171.</p>\n\n<p>\n	[4]- Teshih-ul İtikad -Mufid-, s.109, silsilet-u muellifat-i Şeyh Mufid, Beyrut-Dar-ul Mufid, 2. baskı.</p>\n\n<p>\n	[5]- Mecma-ul Bahreyn -Fahruddin Tureyh&icirc;-, (ğluv), c.2, s.1332, Kum-Bi&quot;set m&uuml;essesesi, 1. baskı.</p>\n\n<p>\n	[6]- Bihar-ul Envar -Meclis&icirc;-, c.25, s.297/59, Rical-i Keşşi&quot;den naklen, Beyrut-el-Vef&acirc; m&uuml;essesesi, 2. baskı.</p>\n\n<p>\n	[7]- M&acirc;ide, 17.</p>\n\n<p>\n	[8]- Uyun-i Ahbar-ir Rıza, c.c.1, s.237/63; Beşaret-ul Mustafa, s.221 ve En&quot;am suresi 108. ayet.</p>\n\n<p>\n	[9]- Bkz. el-Fark-u Beyn-el Fırak -Bağdad&icirc;-; el-Makalat ve&quot;l Fırak -Eşar&icirc;-; Fırak-uş Şia -Nubaht&icirc;-; el-Milel-u ve&quot;n Nihel -Şehristani-; Mevsuet-u Fırak-il İslamiyye -Muhammed Cevad Meşkur-.</p>\n\n<p>\n	[10]- Tabakat-ul Kubra -İbn-i Sa&quot;d-, c.2, s.180-181; S&uuml;nen-il Kubra -Beyhak&icirc;-, c.5, s.127.</p>\n\n<p>\n	[11]- Usul-u K&acirc;fi, c.2, s.391/1.</p>\n\n<p>\n	[12]- el-Hısal, s.614/10; Tuhef-ul Ukul en &Acirc;l-ir Resul -İbn-i Şu&quot;be-i Herran&icirc;-, s.104, Necef-ul Eşref-Hayderiyye basımı, 5. baskı; Gurer-ul Hikem, s.2740.</p>\n\n<p>\n	[13]- Rical-u Keşş&icirc;, s.297/527.</p>\n\n<p>\n	[14]- Zuhruf, 84.</p>\n\n<p>\n	[15]- Usul-u K&acirc;fi, c.1, s.269/6.</p>\n\n<p>\n	[16]&shy;- Emali-i Tusi, s.650/1349.</p>\n\n<p>\n	[17]- İ&quot;tikadat-u Saduk, s.97/37, Kum-el-Mu&quot;temir-ul Alem&icirc; li Elfiyyat-i Şeyh Mufid, 1. baskı.</p>\n\n<p>\n	[18]- Tashih-ul İ&quot;tikad, s.131, guluve ve tefviz b&ouml;l&uuml;m&uuml;.</p>\n\n<p>\n	[19]- Kehf, 5.</p>\n\n<p>\n	[20]- Akaid-ul İmamiyye -Şeyh muzaffer-, s.326/28, Ehlibeyt İmamları aleyhisselam hakkında inancımız, Kum-İmam Ali m&uuml;essesesi, 1. baskı.</p>\n\n<p>\n	[21]- Asl-uş Şia ve Usuliha -Şeyh Kaşif-ul Ğıta-, s.173-177, Kum-İmam Ali m&uuml;essesesi, 1. baskı.</p>\n\n<p>\n	[22]- Tercemet-i İmam H&uuml;seyin min Tarih-i Medinet-i Dimeşk, s.91/126.</p>\n\n<p>\n	[23]- Uyun-i Ahbar-ir Rıza, c.s.2, s.279.</p>\n\n<p>\n	[24]- el-M&uuml;stedrek -Hakim-, c.3, s.121; Kenz-ul Ummal, c.6, s.401; M&uuml;sned-i Ahmed, c.6, s.323; Hasais-un Nesa&icirc;, s.24.</p>\n\n<p>\n	[25]- Fezail-us Sahabe, c.2, s.661/1126; Durr-ul Mensur, c.6, s.7; Keşf-ul Gumme, c.1, s.47; Zehair-ul Ukba, s.18.</p>\n\n<p>\n	[26]- Zehair-ul Ukba, s.18; Yenabi-ul Meveddet, c.2, s.134/381; Sevaik-ul Muhrika, s.230.</p>\n\n<p>\n	[27]- er-Rıyaz-un Nezre, c.2, s.189; Erceh-ul Metalib, s.309; Menakıb-ul Aşer, s.189.</p>\n\n<p>\n	[28]- M&uuml;stedrek -Hakim-,c.3, s.162/4717; ve Sahih-i M&uuml;stedrek; Durr-ul Mensur, c.6, s.7; Sevaik-ul Muhrika, s.143; Hasais-ul Kubra, c.2, s.266; Siret-u E&quot;lam-in Nebla, c.2, s.123 vs.</p>\n\n<p>\n	[29]- Men la Yahzuru&quot;hul Fakih, c.3, s.258/10, Kitab-ul Nikah, Allah Teala&quot;nın helal ve harem ettiği nikahlar babı.</p>\n\n<p>\n	[30]- M&uuml;sned-i Ahmed, c.2, s.288; M&uuml;stedrek -Hakim-, c.3, s.166; S&uuml;nen-i Tirmiz&icirc;, c.2, s.24 ve 307; Mu&quot;cem-ul Kebir, s.133; Kenz-ul Ummal, c.13, s.105; Mecma-uz Zevaid, c.9, s.181; Zehair-ul Ukba, s.123; Tarih-u Bağdad, c.1, s.141.</p>\n\n<p>\n	[31]- Kenz-ul Ummal, c.12, s.98/34168; Beşaret-ul Mustafa, s.40.</p>\n\n<p>\n	[32]- Mu&quot;cem-ul Evset -Taberan&icirc;-, c.4, s.389/4002; Emali-i Saduk, s.273/2; Ravzet-ul Vaizin, s.297; Mecma-uz Zevaid, c.9, s.172.</p>\n\n<p>\n	[33]- Tuhef-ul Ukul, s.116; el-Hısal, s.627/10; Ğurer-ul Hikem, s.7342.</p>\n\n<p>\n	[34]- Emali-i Saduk, s.221/17; Beşaret-ul Mustafa, s.120.</p>\n\n<p>\n	[35]- Emali-i Tusi, s.345; Keşf-ul Ğumme, c.1, s.321; bu faslın başında buna yakın bir rivayet de diğer kaynaklardan rivayet edildi.</p>\n\n<p>\n	[36]- Nehc-ul Belağa, 128. hutbe.</p>','Ehlibeyt Mektebinde Guluv ve Buğz','','publish','closed','open','','ehlibeyt-mektebinde-guluv-ve-bugz','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3180',0,'post','',0),(3181,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<p>\n	&nbsp;İslam tarihi boyunca M&uuml;sl&uuml;manlar arasında farklılıklar olmasına rağmen, bir&ccedil;ok inan&ccedil;sal ve fıkh&icirc; konularda aynı g&ouml;r&uuml;ş&uuml; savunmuşlardır. Kur&acirc;n-ı Kerim ve Peygamberin (s.a.a) y&uuml;ce kişiliği ve M&uuml;sl&uuml;manların da bunlara samimice sevgi ve muhabbet beslemeleri, ortak k&uuml;lt&uuml;r ve hedefler doğrultusunda birlik olmalarına sebep olmuştur. İslamı yok etmek isteyenlerin d&uuml;şmanlıkları ve onlar karşısında yaşanan sorunlar ve ortak &ccedil;&ouml;z&uuml;m bulma &ccedil;abaları, M&uuml;sl&uuml;manlar arasında birlik ve beraberlik duygusunun g&uuml;&ccedil;lenmesine sebep olmuştur. Kur&acirc;n-ı Kerim ve Peygamberin (s.a.a) M&uuml;sl&uuml;manları birlik ve beraberliğe davet etmesi &ccedil;eşitli İslami mezheplerin b&uuml;y&uuml;k şahsiyetleri tarafından s&uuml;rekli vurgulanmıştır.</p>\n\n<p>\n	&nbsp; İnan&ccedil; alanında b&uuml;t&uuml;n M&uuml;sl&uuml;manlar Allah&quot;ın (c.c.) varlığına ve birliğine, Allah tarafından g&ouml;nderilmiş b&uuml;t&uuml;n peygamberlere &ouml;zellikle Hz. Muhammed&quot;in (s.a.a) insanlar i&ccedil;in g&ouml;nderilmiş son ilah&icirc; peygamber olduğuna, &ouml;l&uuml;mden sonraki hayata ve kıyamet g&uuml;n&uuml;nde herkese, yaptığı ameller karşısında adilce davranılacağına inanmaktadırlar. B&uuml;t&uuml;n M&uuml;sl&uuml;manların inanması gerektiği bu akideler, İslamın en temel konularıdır. Dışarıdan bir g&ouml;zlemci d&uuml;ş&uuml;ncelerine dayanarak Şi&icirc; ve S&uuml;nn&icirc; M&uuml;sl&uuml;manlar arasında ki birlik ve beraberliğin &ouml;l&ccedil;&uuml;s&uuml;n&uuml; şu şekilde a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	&nbsp; Son zamanlarda M&uuml;sl&uuml;manlar, Şiaların da Ehl-i S&uuml;nnet gibi İslamın temel inan&ccedil;larına dayandıklarını &ouml;ğrendiler. Yani Şi&icirc;ler de Ehl-i S&uuml;nnet gibi Allah&quot;ın (c.c.) birliğine, aynı Kur&acirc;na, aynı Peygamber&quot;e (Hz. Muhammed&quot;e) (s.a.a), kıyamet g&uuml;n&uuml;ne ve ondan sonrasına, namaz, oru&ccedil;, hac, zekat ve cihat gibi dinin temel ibadetlerine inanmaktadırlar. Bu ortak noktalar ihtilaflı konulardan daha &ouml;nemlidir. Şi&icirc; ve S&uuml;nn&icirc;&quot;nin bir cemaat namazında beraber aynı safta namaz kılmalarının her iki tarafın g&ouml;r&uuml;ş&uuml;ne g&ouml;re hi&ccedil;bir sakıncası yoktur. Ama uygulamada ge&ccedil;mişte bazı sorunlarla karşılaşılmış ve şimdi de karşılaşılmaktadırlar.</p>\n\n<p>\n	&nbsp; Şimdi ise usul-u din (dinin temel inan&ccedil;ları) ve Ehl-i S&uuml;nnet&quot;te olmayan, Şia&quot;nın bazı &ouml;zel inan&ccedil;larını sırasıyla inceleyeceğiz:</p>\n\n<h1>\n	USUL-U DİN</h1>\n\n<h2>\n	&nbsp; 1- Tevhid</h2>\n\n<p>\n	&nbsp; La İlahe illallah ve Muhammedur-Resul&uuml;llah (Allah&quot;tan başka hi&ccedil;bir ilah yoktur ve Muhammed Allah&quot;ın Resul&uuml;d&uuml;r.) c&uuml;mlesi İslam&quot;a girmenin ilk şartıdır. Bu iki şahadeti getiren herkes M&uuml;sl&uuml;man olur. B&uuml;t&uuml;n M&uuml;sl&uuml;manlar Allah&quot;ın (c.c.) bir olduğuna, ortağının, eşinin, benzerinin ve &ccedil;ocuğunun olmadığına inanmaktadırlar. Allah (c.c.) her şeyin başlangıcıdır. Allah (c.c.) her şeyi bilmekte, her şeye g&uuml;c&uuml; yetmekte ve her yerdedir. Kur&acirc;n-ı Kerim&quot;e g&ouml;re Allah (c.c.) insana şah damarından daha yakındır. Hi&ccedil;bir g&ouml;z Onu g&ouml;remez ve hi&ccedil;bir akıl Onun varlığının hakikatini derk edemez.</p>\n\n<p>\n	&nbsp; İmam Ali (a.s) dualarından birinde Allah&quot;a (c.c.) ş&ouml;yle sesleniyor:<br />\n	Allah&quot;ım, ben senden rahman ve rahim isimlerini vasıta kılarak istekte bulunuyorum. Ey azamet ve b&uuml;y&uuml;kl&uuml;k sahibi! Ey hi&ccedil; kimseye muhta&ccedil; olmayan! Ey ezeli ve ebedi, senden başka hi&ccedil;bir ilah yoktur.</p>\n\n<h2>\n	&nbsp; 2- Adalet</h2>\n\n<p>\n	&nbsp; Şi&icirc;ler Allah&quot;ın (c.c.) sıfatları i&ccedil;erisinden tevhit sıfatından sonra adalet sıfatını &ccedil;ok &ouml;nemsemektedirler. Elbette, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar Allah&quot;ın adil olduğuna inanmaktadırlar. Yani Allah (c.c.) hi&ccedil;bir kuluna haksızlık ve zul&uuml;m etmez. Bu hakikat Kur&acirc;n-ı Kerim&quot;de a&ccedil;ık&ccedil;a beyan edilmiştir:</p>\n\n<p>\n	Allah kullarına, zulmetmez.</p>\n\n<p>\n	Rabbin kullarına zulmedici değildir.</p>\n\n<p>\n	Ş&uuml;phe yok ki Allah zerre kadar haksızlık etmez.</p>\n\n<p>\n	Ş&uuml;phe yok ki Allah kullarına zerre kadar zulmetmez.</p>\n\n<p>\n	Ş&uuml;phe yok ki Allah insanlara zulmetmez fakat insanlar kendilerine zulmederler.</p>\n\n<p>\n	&nbsp; Yukarıda a&ccedil;ıklanan delile ve adaletin &ccedil;ok m&uuml;him &ouml;nemine ilave olarak Şi&icirc;lerin Allah&quot;ın (c.c.) adaleti &uuml;zerinde durmalarının başka bir delili de şudur:</p>\n\n<p>\n	&nbsp; Bazı Ehl-i S&uuml;nnet &acirc;limlerinin g&ouml;r&uuml;şlerine g&ouml;re iyi ahlak ve k&ouml;t&uuml; ahlak i&ccedil;in direkt olarak belli bir &ouml;l&ccedil;&uuml; yoktur. Onlara g&ouml;re Allahın yaptığı ve emrettiği her şey iyi ve adil sayılmaktadır. Bu s&ouml;z şunu gerektirmektedir; eğer Allah bizden yalan s&ouml;ylememizi isterse, yalan s&ouml;ylemek iyi bir şey olacak ve eğer dindar ve takvalı insanları cehenneme g&ouml;nderirse onlara adilce davranmış olacaktır. Elbette onlar Allahın doğru konuşmayı emrettiğine ve iyi insanları da cehenneme g&ouml;ndermeyeceğine inanmaktadırlar. Ama buna sadece Allahın (c.c.) b&ouml;yle karar almasından dolayı inanmaktadırlar.</p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet &acirc;limlerinden olan bu gruba Eşar&icirc; denilmektedir. Bunlar aynı şekilde insanların kendi yaptıkları fiillerinde dahi, &ouml;zg&uuml;r olmadıklarına inanmaktadırlar. Yani; Allah (c.c.) insanların fiillerini yaratmaktadır ve onların bu fiillerin yaratılmasında hi&ccedil;bir irade ve rolleri yoktur.</p>\n\n<p>\n	&nbsp; Şia ve Ehl-i S&uuml;nnet&quot;in Mutezile &acirc;limleri iyilik ve k&ouml;t&uuml;l&uuml;k, d&uuml;r&uuml;stl&uuml;k ve hilek&acirc;r gibi ahlak&icirc; sıfatların belirli akl&icirc; &ouml;l&ccedil;&uuml;lerinin olduğuna inanmaktadırlar. Yani onlar h&uuml;sn (iyilik) ve kubh (k&ouml;t&uuml;l&uuml;k) z&acirc;t&icirc;, adalet ve zulm&uuml;n de ger&ccedil;ekten birbirleriyle tam olarak farklı olduğuna ve Allahın adil olmamızı, hatta d&uuml;şmana dahi zulmetmememizi, bizden boş yere istemediğine inanmaktadırlar. Onlar aynı şekilde, insanların kendi fiillerinde &ouml;zg&uuml;r ve yaptıkları ameller karşısında da sorumlu olduklarına inanmaktadırlar.</p>\n\n<p>\n	&nbsp; Elbette Mutezile Tefvize yani Allah&quot;ın insanların fiillerine olan hakimiyetini tamamen onların kendilerine bıraktığına ve b&ouml;ylece de onların kamil bir iradeye sahip olduklarına inanmaktadırlar. Ama Şi&icirc;ler insanların irade sahibi olduklarına inanmakla beraber, onlarda ki bu irade ve kudretin sınırlı olduğuna ve fiillerinin Allah&quot;ın iktidar ve hakimiyetinin dışında olmadığına da inanmaktadırlar. Şia&quot;nın bu inancı imam Cafer-i Sadık&quot;ın (a.s) s&ouml;z&uuml;nde ş&ouml;yle beyan edilmiştir:</p>\n\n<p>\n	&nbsp; Ne cebirdir (zorlama yoktur) ne de tefviz (tamamen başıboş bırakmak) bilakis bu ikisinin arasında bir şeydir.</p>\n\n<p>\n	Şi&icirc;ler s&uuml;rekli b&uuml;t&uuml;n &ouml;nemli d&uuml;zenler i&ccedil;in ilah&icirc; adaletin gerekliliğini vurgulamışlar ve onu b&uuml;t&uuml;n M&uuml;sl&uuml;manların hatta b&uuml;t&uuml;n semav&icirc; dinlerin kabul ettiği tevhit, n&uuml;b&uuml;vvet ve me&acirc;d inan&ccedil;larının yanında usul-u din olarak zikretmişlerdir.</p>\n\n<p>\n	Şia ilah&icirc; adalete sadece inan&ccedil;sal a&ccedil;ıdan bakmakla yetinmeyip, bunun yanı sıra adalet konusunu İslam dininin temel metotlarından saymakta ve toplum i&ccedil;erisinde de mutlaka uygulamaya ge&ccedil;mesi gerektiğine inanmaktadır. Bu y&uuml;zden İslam tarihi boyunca adalet i&ccedil;in yapılan bir&ccedil;ok hareket Şi&icirc;ler tarafından ger&ccedil;ekleştirilmiştir.</p>\n\n<h2>\n	&nbsp; 3- N&uuml;b&uuml;vvet</h2>\n\n<p>\n	Allah (c.c.) insanları hikmet ve hedef &uuml;zerine yaratmıştır. (Zariyat, 56) Allah insanlara, kemal ve saadete doğru giden yolu kendilerinin se&ccedil;mesi i&ccedil;in akıl ve irade vermiştir. Allah (c.c.) aynı zamanda insan aklını g&ouml;nderdiği vahiyler yoluyla da tamamlamıştır. Allah (c.c.) adalet ve hikmetinden dolayı hi&ccedil;bir topluluğu peygambersiz bırakmamış ve her birine onları eğitip hidayet edecek peygamber veya peygamberler g&ouml;ndermiştir. (Rum. 47, Nahl.36)</p>\n\n<p>\n	&nbsp; İlk peygamber Hz. Adem (a.s) ve son peygamber de Hz. Muhammed&quot;dir. Kur&acirc;n-ı Kerim yirmi beş tane peygamberin ismini zikretmiştir. Ayrıca sayılarının bundan daha &ccedil;ok olduğunu da beyan etmiştir. (M&uuml;min. 78)</p>\n\n<p>\n	M&uuml;sl&uuml;manlar hadislere dayanarak Allah tarafından y&uuml;z yirmi d&ouml;rt bin peygamber g&ouml;nderildiğine inanmaktadırlar. Kur&acirc;nda isimleri ge&ccedil;en peygamberleri şu şekilde sıralayabiliriz:</p>\n\n<p>\n	Adem, Nuh, İsmail, İshak, Lut, Yakup, Yusuf, Ey&uuml;p, M&ucirc;sa, Harun, Hızır, Davut, S&uuml;leyman, Musa, Zekeriya, Yahya, İsa ve Hz. Muhammed (s.a.a)</p>\n\n<p>\n	&nbsp; Peygamberler i&ccedil;inden şeriat ve genel risalet sahibi beş tane peygamber vardır. Bunlar; Nuh, İbrahim, M&ucirc;sa, İsa ve Hz. Muhammed&quot;dir. Bu beş peygambere Ulul-Azm Peygamberler denmektedir.</p>\n\n<p>\n	Kur&acirc;n&quot;a ilave olarak d&ouml;rt ayrı semav&icirc; kitap Kur&acirc;n-ı Kerim&quot;de ş&ouml;yle zikredilmiştir:</p>\n\n<p>\n	&nbsp; İbrahim&quot;in (a.s) sahifesi, (el-&Acirc;l&acirc;. 19), Davut&quot;un (a.s) Zebur&quot;u (İsr&acirc;. 55), Musa&quot;nın (a.s) Tevrat&quot;ı (Bakara. 87, &Acirc;l-i İmran.3-4) ve İsa&quot;nın (a.s) İncil&quot;i (Maide. 46)</p>\n\n<p>\n	&nbsp; M&uuml;sl&uuml;manım diyen herkesin b&uuml;t&uuml;n semav&icirc; kitaplara ve b&uuml;t&uuml;n peygamberlere inanması gerekmektedir. (Bakara.4-285, Nisa. 152) ileride değineceğimiz gibi Şi&icirc;ler peygamberlerin masum (g&uuml;nahsız) olduklarına inanmaktadırlar. Onlar da diğer M&uuml;sl&uuml;manlar gibi İslam peygamberi Hz. Muhammed&quot;in (s.a.a) risaletinin kıyamet g&uuml;n&uuml;ne kadar kalıcı olduğuna inanmaktadırlar. Şiaya g&ouml;re Hz. Muhammed (s.a.a) Allah&quot;ı (c.c.) en iyi tanıyan, O&quot;na en g&uuml;zel bir şekilde tevekk&uuml;l eden, O&quot;nun isteklerine ihlaslı bir şekilde itaat eden ve b&uuml;t&uuml;n insanlara karşı merhametli ve şefkatli olan en kamil ve g&uuml;zel &ouml;rnektir.</p>\n\n<p>\n	&nbsp; Hz. Muhammed (s.a.a) son ve en k&acirc;mil olan ilah&icirc; dini insanlara ulaştırması i&ccedil;in Allah (c.c.) tarafından şansa, gelişi g&uuml;zel se&ccedil;ilmemiştir. Bir insanın Allah ile muhatap olması ve ondan vahiy alabilmesi i&ccedil;in bir&ccedil;ok y&ouml;nden liyakat ve kapasiteye ihtiyacı vardır ve doğal olarak da vahyin en g&uuml;zel en k&acirc;mil bir şekilde alınabilmesi i&ccedil;in yeterli kapasite ve liyakatin olması gerekmektedir.</p>\n\n<p>\n	&nbsp; Peygamberimiz&quot;in (s.a.a) şahsiyeti, ahlakı, tabiatı ve davranışlarının, İslamın ilerlemesinde &ccedil;ok b&uuml;y&uuml;k bir rol&uuml; olmuştur. Peygamber (s.a.a) k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;nden beri Emin sıfatıyla tanınmakta idi. Hz. Muhammed (s.a.a) peygamberliği boyunca İslamın temelleri ve değerlerine g&ouml;re hayatını s&uuml;rd&uuml;rm&uuml;ş, zor ve kolay, emniyet ve korku, barış ve savaş, başarı ve yenilgi g&uuml;nlerinde de her zaman m&uuml;tevazı, adil, vakarlı ve ağır başlı olmuştur. Peygamber (s.a.a) o kadar m&uuml;tevazı ve al&ccedil;ak g&ouml;n&uuml;ll&uuml; idi ki hi&ccedil;bir zaman kendisini beğendiği, &ouml;vd&uuml;ğ&uuml; ve başkalarından &uuml;st&uuml;n g&ouml;rd&uuml;ğ&uuml; duyulmamış ve hi&ccedil;bir zaman şatafatlı, g&ouml;sterişli ve l&uuml;ks hayatı istememiştir.</p>\n\n<p>\n	&nbsp; Ne yalnızlık ve zayıf zamanlarında, nede Arabistan yarımadasına hakim olduğu ve b&uuml;t&uuml;n M&uuml;sl&uuml;manların onu kalpten sevdiği bir zamanda, hatta abdest i&ccedil;in kullandığı suyun damlalarını teberr&uuml;k i&ccedil;in aldıkları zaman dahi, yaşantısında hi&ccedil;bir değişiklilik yapmamıştır. Onun yaşantısı, halkın i&ccedil;inde &ouml;zellikle fakirlerin yanında ge&ccedil;miş, h&uuml;k&uuml;met sarayı ve korumaları olmamıştır. Ashabı ile beraber oturduğu zaman, yeni gelen birisi onu oturduğu yerden, oturuş şeklinden ve giyiminden peygamber olduğunu anlayamazdı. Peygamber-i Ekrem&quot;in (s.a.a) sadece konuşmaları ve maneviyatı onu başkalarından ayrı kılıyordu.</p>\n\n<p>\n	&nbsp; Peygamber (s.a.a) o kadar adaletliydi ki hi&ccedil;bir zaman d&uuml;şmanı dahi olsa, birisinin hakkına zulmedilmesini reva g&ouml;rmezdi. O Kur&acirc;-ı Kerim&quot;in şu temel ilkesini hayatına esas olarak almıştı:</p>\n\n<p>\n	&nbsp; Ey iman edenler! Allah i&ccedil;in hakkı ayakta tutan, adaletle şahitlik eden kimseler olun. Bir topluluğa duyduğunuz kin, sizi adil davranmamaya itmesin. Adaletli olun; bu Allah korkusuna daha &ccedil;ok yakışan bir davranıştır. Allah&quot;a isyandan sakının. Allah yaptıklarınızı hakkıyla bilmektedir.</p>\n\n<p>\n	&nbsp; Peygamber (s.a.a) her savaştan &ouml;nce, askerlerine kadınlara, &ccedil;ocuklara, yaşlılara ve teslim olanlara saldırmamalarını, bağlara, bah&ccedil;elere ve tarlalara zarar vermemelerini, savaş meydanından ka&ccedil;anları takip etmemelerini ve esirlere iyi davranmalarını emrederdi.</p>\n\n<p>\n	&nbsp; Peygamber (s.a.a) vefatından kısa bir s&uuml;re &ouml;nce, bir g&uuml;n mescitte halka; &uuml;zerinde hakkı olan veya zulmettiği kimse varsa &ouml;ne &ccedil;ıkıp hakkını istemesini s&ouml;yledi. M&uuml;sl&uuml;manlar Peygamberin (s.a.a) bu isteğinden etkilenerek g&ouml;zyaşlarına hakim olamadılar. Onlar Peygamberin (s.a.a) hi&ccedil;bir zaman kendi isteklerini diğer insanların isteklerinden &ouml;nde tutmayacağı ve kendi rahatlık ve emniyetini onlarınkine tercih etmeyeceğini &ccedil;ok iyi bilmekteydiler.</p>\n\n<p>\n	&nbsp; Bundan dolayı mescitte bulunan M&uuml;sl&uuml;manlar teşekk&uuml;r ve minnettarlık duygularını Peygamber&quot;e (s.a.a) iletmeye başladılar. Ama o sırada orada bulunanlardan birisi ayağa kalkarak Peygamber&quot;in (s.a.a) &uuml;zerinde hakkı olduğunu iddia etti. Onun anlattıklarına g&ouml;re savaşlardan birinde Peygamber (s.a.a) M&uuml;sl&uuml;man askerlerin sıralarını d&uuml;zene sokarken, elinde ki sopa o şahsın karnına &ccedil;arpmıştı.</p>\n\n<p>\n	&nbsp; Peygamber (s.a.a) hemen yakınlarından birine evine giderek o sopayı getirmesini buyurdu ve sopayı o şahsa vererek kısas uygulamasını istedi. O şahıs sopanın &ccedil;ıplak karnına &ccedil;arptığını ve bu y&uuml;zden kendisinin de aynı şekilde vurmak istediğini s&ouml;yledi. Peygamber (s.a.a), o şahsın kısas uygulayabilmesi i&ccedil;in g&ouml;mleğini biraz yukarı doğru &ccedil;ekti. M&uuml;sl&uuml;manlar sinirli ve şaşkın bir halde bu sarsıcı sahneyi izlemekteydiler ki birden o şahıs eğilerek Peygamber&quot;in (s.a.a) bedenini &ouml;pt&uuml;. İlgin&ccedil; olan o ki b&uuml;t&uuml;n s&ouml;ylenen s&ouml;zler sadece Peygamberin (s.a.a) bedenini &ouml;pebilmek i&ccedil;indi.</p>\n\n<h2>\n	&nbsp; 4- İmamet</h2>\n\n<p>\n	&nbsp; Bundan &ouml;nce de a&ccedil;ıklandığı gibi Şia, Peygamberimiz&quot;in (s.a.a) getirmiş olduğu dinin kıyamet g&uuml;n&uuml;ne kadar korunabilmesi i&ccedil;in, imamet konusunun gerekliliğine inanmaktadır. Arap&ccedil;a&quot;da imam kelimesi &ouml;nder ve yol g&ouml;sterici anlamına gelmektedir. Bu s&ouml;zl&uuml;k anlamına g&ouml;re imam kelimesi iyi ve k&ouml;t&uuml; &ouml;nderlerin her ikisi i&ccedil;in de kullanılabilir. Aynı şekilde imamın &ouml;nderlik sınırı bir millet veya bir &uuml;lkenin liderliği gibi &ccedil;ok geniş olabileceği gibi bir mescitte cemaat imamı gibi &ccedil;ok dar bir manada da kullanılabilir.</p>\n\n<p>\n	&nbsp; Ama Şi&icirc; inancında imam kelimesinin &ouml;zel bir anlamı vardır. Bu anlama g&ouml;re İslam topluluğunun siyasi ve din&icirc; konularının y&ouml;netimi i&ccedil;in Allah (c.c.) tarafından g&ouml;revlendirilen birisine imam denilmektedir. Yani imam, İslam topluluğunun &ouml;nderliği, din&icirc; ve şeri kanunların beyanı ve korunması ve hayatın &ccedil;eşitli alanlarında halkın kılavuzluğu i&ccedil;in Allah (c.c.) tarafından se&ccedil;ilen Peygamber (s.a.a) ya da bir &ouml;nceki imam yoluyla halka bildirilen kimsedir. İmam Allahın Peygamberden (s.a.a) sonra yery&uuml;z&uuml;ndeki halifesidir. Bu y&uuml;zden mutlaka g&uuml;nahsız ve Kur&acirc;n-ı Kerim&quot;in batını ve zahirine k&acirc;mil bir ilmi olması gerekmektedir.</p>\n\n<p>\n	&nbsp; Ehl-İ S&uuml;nnet&quot;in G&ouml;r&uuml;ş&uuml;:Ehl-i S&uuml;nnet mezhebine bağlı olan M&uuml;sl&uuml;manlar imam kelimesini halife kelimesi ile aynı anlamda kullanmaktadırlar. Arap&ccedil;ada halife kelimesi bir &ouml;ncekinin yerine ge&ccedil;en ve onun g&ouml;revini &uuml;stlenen anlamına gelmektedir. Bu unvanı h&uuml;k&uuml;metin başına ge&ccedil;en ve Peygamberin (s.a.a) vefatından sonra İslam topluluğuna h&uuml;kmeden herkese vermektedirler. Halifenin halk tarafından se&ccedil;ilmesi ya da &ouml;nceki halife tarafından atanması ya da belli bir şuranın se&ccedil;mesi, hatta g&uuml;&ccedil; kullanarak başa ge&ccedil;mesi dahi m&uuml;mk&uuml;nd&uuml;r. Halifenin g&uuml;nahsız veya iman ve ilim gibi sıfatlarda başkalarından &uuml;st&uuml;n olması gerekli değildir.</p>\n\n<p>\n	&nbsp; Şi&icirc;ler (İsna aşar&icirc;) aşağıdaki sıraya g&ouml;re Peygamber (s.a.a)den sonra on iki imamın geldiğine inanmaktadırlar:</p>\n\n<p>\n	1- İmam Ali b. Ebu Talip, el-Murteza (40 h.k şehit oldu)</p>\n\n<p>\n	2- İmam Hasan b. Ali, el-M&uuml;ctaba (50 h.k şehit oldu)</p>\n\n<p>\n	3- İmam H&uuml;seyin b.Ali,Seyyid&uuml;ş-Ş&uuml;heda (61 h.k şehit oldu)</p>\n\n<p>\n	4- İmam Ali b. H&uuml;seyin, Zeyn&uuml;l-Abidin (95 h.k şehit oldu)</p>\n\n<p>\n	5- İmam Muhammed b. Ali, el-B&acirc;kır (114 h.k şehit oldu)</p>\n\n<p>\n	6- İmam Cafer b. Muhammed es-S&acirc;dık (148 h.k şehit oldu)</p>\n\n<p>\n	7- İmam Musa b. C&acirc;fer, el-K&acirc;zım, (183 h.k şehit oldu)</p>\n\n<p>\n	8- İmam Ali b. Musa, er-Rıza (203 h.k şehit oldu)</p>\n\n<p>\n	9- İmam Muhammed b. Ali, el-Cev&acirc;d (220 h.k şehit oldu)</p>\n\n<p>\n	10- İmam Ali b. Muhammed, el-H&acirc;di (254 h.k şehit oldu)</p>\n\n<p>\n	11- İmam Hasan b. Ali, el-Asker&icirc; (260 h.k yılında şehit oldu)</p>\n\n<p>\n	12- İmam Muhammed b. Hasan, el-Mehd&icirc; (Şu anda hayatta g&ouml;zlerden uzak bir şekilde yaşamaktadır.)</p>\n\n<p>\n	&nbsp; B&uuml;t&uuml;n ilah&icirc; dinlerde, bir kurtarıcının geleceği inancı vardır. İslam dininde ise bu kurtarıcıya olan inan&ccedil;, mehdilik &ouml;ğretisinde konu olmuştur. İmam Mehdi (a.f) yery&uuml;z&uuml; zul&uuml;mle dolduktan sonra Allah&quot;ın (c.c.) izni ile kıyam edecek ve yery&uuml;z&uuml;n&uuml; baştan sona adaletle dolduracaktır. M&uuml;jdelenmiş kurtarıcı veya d&uuml;nya i&ccedil;in iyi bir son inancı Kuranın bir&ccedil;ok ayetlerinde ve Peygamber&quot;in (s.a.a) hadislerinde beyan edilmiştir:</p>\n\n<p>\n	And olsun Zikir&quot;den sonra Zebur&quot;da da Yery&uuml;z&uuml;ne iyi kullarım v&acirc;ris olacaktır diye yazmıştık.</p>\n\n<p>\n	Biz ise, yery&uuml;z&uuml;nde g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;r&uuml;lenlere l&uuml;tufta bulunmak, onları &ouml;nder yapmak ve onları v&acirc;ris kılmak istiyoruz.</p>\n\n<p>\n	Burada Ehl-i S&uuml;nnet&quot;in &ouml;nemli kaynaklarında bulunan kurtarıcı ile ilgili hadislere değineceğiz:</p>\n\n<p>\n	1- Peygamber-i Ekrem (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	D&uuml;nyanın sadece bir g&uuml;nl&uuml;k &ouml;mr&uuml; kalsa bile Allah (c.c.) o g&uuml;n&uuml; o kadar uzatır ki, ta soyumdan ismi benim ismimle aynı olan birisinin, yery&uuml;z&uuml;ne h&acirc;kim olsun.</p>\n\n<p>\n	2- Peygamber (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Mehdi, benim Ehl-i Beytim&quot;dendir. Allah-u Teala onun i&ccedil;in gerekli şartları bir gecede hazırlar.</p>\n\n<p>\n	3- Peygamber (s.a.a)&quot;den ş&ouml;yle naklediliyor:</p>\n\n<p>\n	Vaat edilmiş Mehdi, benim Ehl-i Beytim&quot;den ve Fatıma&quot;nın evlatlarındandır.</p>\n\n<p>\n	4- Cabir b. Abdullah Ensar&icirc; Peygamber (s.a.a)&quot;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	&Uuml;mmetimden bir topluluk kıyamet g&uuml;n&uuml;ne yakın bir zamana kadar hakkı ayakta tutmak i&ccedil;in savaşacaklardır. O sırada Meryem oğlu İsa g&ouml;ky&uuml;z&uuml;nden yery&uuml;z&uuml;ne inecektir. Ve o topluluğun imamı, İsa b. Meryem&quot;den kendilerine cemaat namazı kıldırmasını isteyecek; ama Hz. İsa bunu kabul etmeyerek ş&ouml;yle buyuracaktır: Hayır, Allah bu &uuml;mmeti şereflendirmek i&ccedil;in imamları sizin aranızda karar kılmıştır.</p>\n\n<p>\n	&Ouml;zet olarak, Hz. Mehdi (a.f), b&uuml;t&uuml;n insanlık i&ccedil;in g&ouml;revlendirilecek ve kıyamının başlangıcı da Arap yarımadasında olacaktır. Onun ismi Peygamber&quot;in (s.a.a) ismi olan Muhammeddir ve o Hz. Fatıma&quot;nın (s.a) neslinden gelecektir. Peygamberin (s.a.a) hadisleri ve Ehl-i Beyt&quot;in (a.s) s&ouml;zlerine g&ouml;re Mehdi on birinci imam Hasan Askeri (a.s)&quot;in oğludur. Hz. Mehdi (a.f) 255 h.k yılında d&uuml;nyaya gelmiş ve 260 h.k yılında ise imam Hasan Askerinin şehit olmasının ardından gaybete &ccedil;ekilmiştir. İmam Mehdi (a.f) hayattadır ve ne zaman ortam m&uuml;sait olursa zuhur edecektir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet &acirc;limlerinin bir&ccedil;oğu da aynı şekilde bu konuyu kendi kitaplarında zikretmişlerdir. Ama bunun karşısında Ehl-i S&uuml;nnet &acirc;limlerinin bir başka &ccedil;oğunluğu ise Mehdi&quot;nin hen&uuml;z d&uuml;nyaya gelmediğine inanmaktadırlar.</p>\n\n<p>\n	&Uuml;nl&uuml; Şi&icirc; araştırmacı Seyit Muhsin Emin Ayan&uuml;ş-Şia kitabında Mehdinin, imam Hasan Askeri&quot;nin (a.s) oğlu olduğuna inanan Ehl-i S&uuml;nnet &acirc;limlerinden on &uuml;&ccedil; kişinin ismini zikretmiştir. &Ouml;rnek olarak; Muhammed b. Yusuf el-Kenci eş-Şafi&icirc; el-Beyan fi &Acirc;hbar&icirc; Sahibiz-Zaman ve Kifayet&uuml;t-Talib fi Menakib&icirc; Ali b. Ebu Talib kitabında; Nuruddin Ali b. Muhammed el-M&acirc;lik el-Fusulul-M&uuml;himme fi Maifetil-Eimme kitabında ve ibn-i C&ucirc;zi Tezkiret&uuml;l-Havas kitabında bu konuyu zikretmişlerdir.</p>\n\n<h2>\n	&nbsp; 5- Mead</h2>\n\n<p>\n	&nbsp; Bir g&uuml;n bu d&uuml;nya kıyametin gelmesi ile sona erecektir. B&uuml;t&uuml;n insanlar yeniden dirilip Allah&quot;ın huzurunda toplanacaklardır. Allah b&uuml;t&uuml;n insanların inan&ccedil; ve amellerini hesaba &ccedil;ekerek salih ve iyi işlerde bulunanlara sevap verecek ve sapıklıklarında inat eden, k&ouml;t&uuml; amellerde bulunanları da cezalandıracaktır. (Hac.6-9); Al-i İmran.185; Enam.62)<br />\n	Allah, herkese adaletli bir şekilde davranacaktır. Bununla birlikte bu adaletin uygulanmasında, Allah daha &ccedil;ok rahmet sıfatıyla kullarını hesaba &ccedil;ekecektir. (Enam.12)</p>\n\n<p>\n	&nbsp; Hatırlatma</p>\n\n<p>\n	&nbsp; Her ne kadar b&uuml;t&uuml;n M&uuml;sl&uuml;manlar &uuml;&ccedil; temel konuda yani tevhit, n&uuml;b&uuml;vvet ve mead konusunda ortak g&ouml;r&uuml;şe sahip olsalar da inan&ccedil; ve amellerin sayılarında ve b&ouml;l&uuml;mlere ayrılmasında, onlar arasında bir takım farklılıklar g&ouml;r&uuml;lmektedir. Şia, bu &uuml;&ccedil; temel konuyu Usul-u din olarak ve adalet ve imamet konularını da Usul-u mezhep olarak adlandırmaktadırlar. Bunun yanında ibadet ve farz amelleri de Furu-u din olarak adlandırmaktadırlar. Bu ayırımın sebebi tevhit, n&uuml;b&uuml;vvet, mead, adalet ve imamet inan&ccedil;larının dinin ve mezhebin en &ouml;nemli ve temel unsurları olmaları, amel ve ibadetlerin ise bu temel unsurlara iman etme ve inanmanın peşinden gelmeleridir. Bu y&uuml;zden amel ve ibadetler teferruat olarak kabul edilmiştir.</p>\n\n<p>\n	&nbsp; Ehl-i S&uuml;nnet ise Allah&quot;ın birliğine ve Hz. Muhammedin (s.a.a) peygamberliğine şahadet getirmeyi d&ouml;rt farz ibadet (namaz, oru&ccedil;, hac ve zekat) ile birlikte Usul-u din olarak saymaktadırlar. Emr-i bil-Maruf (İyiye emretmek) ve nehy-i anil-M&uuml;nker (K&ouml;t&uuml;l&uuml;kten alıkoymak) gibi diğer ibadetleri de farz olarak bilmelerine rağmen namaz, oru&ccedil; hac ve zek&acirc;tın yanında zikretmemektedirler.</p>','Şia\'nın Temel İnançları','','publish','closed','open','','sianin-temel-inanclari','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3181',0,'post','',0),(3182,1,'2020-05-08 13:18:56','2020-05-08 10:18:56','<h2>\n	1- Din&icirc; D&uuml;ş&uuml;ncenin Anlamı</h2>\n\n<p>\n	Nasıl ki matematik alanında herhangi bir g&ouml;r&uuml;ş&uuml; sonu&ccedil;layan, yahut bir matematiksel meseleyi halleden d&uuml;ş&uuml;nceye matematiksel d&uuml;ş&uuml;nce deniliyorsa, her dinin talimatında olan din&icirc; bir meseleyi &ccedil;&ouml;z&uuml;p, sonuca ulaştıran araştırma ve d&uuml;ş&uuml;nceye de din&icirc; d&uuml;ş&uuml;nce denilir.</p>\n\n<h2>\n	2- İsl&acirc;m&quot;da Din&icirc; D&uuml;ş&uuml;ncenin Temel Kaynağı</h2>\n\n<p>\n	Din&icirc; d&uuml;ş&uuml;nce de, diğer d&uuml;ş&uuml;nceler gibi &ouml;ğelerinin ortaya &ccedil;ıktığı ve dayandığı bir kaynak ister kendine.</p>\n\n<p>\n	&nbsp;Nitekim matematiksel bir meselenin &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in, matematik ilmine mahsus bir takım bilgilerden yararlanmak gerekir. Semavi İsl&acirc;m dininin de (vahye dayandığı i&ccedil;in) bir tek kaynağı, Kur&quot;&acirc;n-ı Kerim&quot;dir. Peygamber-i Ekrem&quot;in s&uuml;resiz ve umumi n&uuml;b&uuml;vvetine kat&quot;i ve kesin delil, Kur&quot;&acirc;n-ı Kerim&quot;dir. Onun ihtiva ettiği şeyler, İsl&acirc;m&icirc; davettir. İleride değineceğimiz gibi, Kur&quot;&acirc;n-ı Kerim&quot;in tek kaynak oluşu, diğer sahih d&uuml;ş&uuml;nce kaynaklarını ve delilleri itibarsız kılmaz.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<h2>\n	&nbsp; 3- Kur&quot;&acirc;n&quot;ın Din&icirc; D&uuml;ş&uuml;nce İ&ccedil;in G&ouml;sterdiği Metotlar</h2>\n\n<p>\n	&nbsp; Kur&quot;&acirc;n-ı Kerim, talimatında İsl&acirc;m &ouml;ğretilerini ve din&icirc; maksatları d&uuml;ş&uuml;nmek ve onlara varmak i&ccedil;in izleyicilerine &uuml;&ccedil; yol tanıtmıştır. Ve bunlar da, din&icirc; zahirler, akl&icirc; delil ve ihlas ile kulluk ederek kazanılan manev&icirc; idraktir.</p>\n\n<p>\n	&nbsp; A&ccedil;ıklama: Bizler Kur&quot;&acirc;n-ı Kerim&quot;in a&ccedil;ıklamalarında Allah&quot;ın (c.c) b&uuml;t&uuml;n halka hitap ederken, bazen s&ouml;z&uuml;ne delik getirmeden (Allah&quot;lık ve h&uuml;k&uuml;mdarlığına dayanarak) tevhid, n&uuml;b&uuml;vvet ve mead gibi itikadi konular ve namaz, oru&ccedil; vb. ameli h&uuml;k&uuml;mler hakkında verdiği emirleri ve bir takım işlerden nehiylerini kabullenmemizi istemektedir. Eğer bu s&ouml;zl&uuml; a&ccedil;ıklamayı delil ve ge&ccedil;erli kılmasaydı, hi&ccedil; bir surette halktan kabullenme ve itaat etme talebinde bu-lunmazdı. &Ouml;yleyse Kur&quot;&acirc;n&quot;ın b&ouml;yle sade beyanatının, İsl&acirc;m&icirc; maarifi d&uuml;ş&uuml;nmede izlenilen bir yol olduğunu s&ouml;ylemek gerekir. Biz &quot;Allah&quot;a iman edin&quot; ve &quot;namazı ayakta tutun&quot; gibi s&ouml;zl&uuml; a&ccedil;ıklamalara &quot;din&icirc; zahirler&quot; adını veriyoruz.</p>\n\n<p>\n	&nbsp; Diğer taraftan, Kur&quot;&acirc;n&quot;ın bir &ccedil;ok ayetlerde akl&icirc; delile kılavuzluk yaptığını, kainatta ve kendi nefislerinde olan ayetler ve deliller hakkında derin tefekk&uuml;re davet ettiğini, kendisinin de hakikatleri ispatlamada serbest akl&icirc; kanıtlamadan yararlandığını apa&ccedil;ık g&ouml;r&uuml;yoruz. Ger&ccedil;ekten semavi kitaplardan hi&ccedil; birisi Kur&quot;&acirc;n-ı Kerim gibi kanıtlı marifeti ve ilmi insana hak tanımamıştır.</p>\n\n<p>\n	&nbsp; Kur&quot;&acirc;n-ı Kerim bu gibi a&ccedil;ıklamalarıyla serbest burhanın, istidlalın ve akl&icirc; h&uuml;ccetin ge&ccedil;erliliğini kesinleşmiş biliyor. Ayrı bir deyişle ş&ouml;yle s&ouml;yleyebiliriz; Kur&quot;&acirc;n-ı Kerim, ilk &ouml;nce İsl&acirc;m&icirc; &ouml;ğretilerin hak olduğunu kabul edin daha sonra akl&icirc; delillerle &ouml;ğretileri elde ediniz diye buyurmamıştır. Aksine, kendisinin ger&ccedil;ek olduğuna tam manasıyla da-yanarak ş&ouml;yle buyuruyor:<br />\n	Akl&icirc; delil sonucu, maarifi elde edip sonra kabullenin. İsl&acirc;m&icirc; davetten işittiklerinizi, duyduklarınızı sadık şahit olan varlık d&uuml;nyasının yaratılışından araştırıp tasdik edin. Kısaca, ilk &ouml;nce iman edip de sonra ona uygun olanı delil getirmeyin. İmanı ve tasdiki, delil sonucunda elde ediniz. B&ouml;ylece felsef&icirc; d&uuml;ş&uuml;ncenin bu konuda izlenilen yeterli bir yol olduğunu, Kur&quot;&acirc;n-ı Kerim onaylamıştır.<br />\n	kur</p>\n\n<p>\n	&nbsp; Diğer bir taraftan da g&ouml;r&uuml;yoruz ki, Kur&quot;&acirc;n-ı Kerim &ccedil;ekici a&ccedil;ıklamalarıyla, hakiki maarifin, ger&ccedil;ek il&acirc;h&icirc; marifetten ve tevhidden sonu&ccedil;landığını ve Allah&quot;ı iyice tanımanın, ancak halk arasından kendisi i&ccedil;in topladığı se&ccedil;kin insanlara ait olduğunu aydınlatmıştır. Onlar halktan kopmuş ve her şeyi unutan kimselerdir. İhlas ve kulluk eserinde g&uuml;&ccedil;lerinin b&uuml;t&uuml;n&uuml;n&uuml; ulvi aleme y&ouml;neltmişler. G&ouml;zlerini Allah&quot;ın nuruyla aydınlatmışlar. B&uuml;t&uuml;n eşyaların hakikatini, yery&uuml;z&uuml; ve g&ouml;ky&uuml;z&uuml;ndeki kudret ve saltanatı g&ouml;rm&uuml;şlerdir. &Ccedil;&uuml;nk&uuml; bunlar kulluk ve ihlasla yakin merhalesine ermişler ve bu yakin sonucunda, g&ouml;kte ve yery&uuml;z&uuml;ndeki kudret ve saltanatı, tasarruf ve hikmeti, ahiretin ebedi yaşamı onlara keşf olunmuştur.</p>\n\n<p>\n	Aşağıdaki ayet-i kerimelere dikkat edilirse iddiamız a&ccedil;ık&ccedil;a aydınlanmış olacak:</p>\n\n<p>\n	<strong>1- Enbiya Suresi, </strong>25. ayet:<br />\n	&quot;Senden &ouml;nce hi&ccedil;bir peygamber g&ouml;ndermedik ki ona: &quot;Benden başka Tanrı yoktur, &ouml;yleyse bana kulluk edin!&quot; diye vahyetmiş olmayalım.&quot;</p>\n\n<p>\n	Bu ayet-i kerimeden kulluk etmenin b&uuml;t&uuml;n dinlerde tevhide bağlı ve onun &uuml;zerine kurulu olduğu anlaşılıyor.</p>\n\n<p>\n	<strong>&nbsp;2- Saffat Suresi</strong>, 159-160. ayetler: &quot;Allah, onların nitelendirdiklerinden (m&uuml;nezzehtir) y&uuml;cedir. Ancak Allah&quot;ın temiz ve ihlaslı kulları hari&ccedil;.&quot;</p>\n\n<p>\n	Nitelendirmek, d&uuml;ş&uuml;nce &uuml;zerine kurulu ve onun fer&quot;idir. Ayet-i kerimeden anlaşıldığına g&ouml;re ancak ihlaslı ve temiz kılınan kullar m&uuml;stesna diğerleri Allah&quot;ı iyice ve gerektiği gibi tanımamışlardır ve Allah diğerlerinin vasıflandırmalarından y&uuml;ce ve m&uuml;nezzehtir.</p>\n\n<p>\n	<strong>3- Kehf Suresi,</strong> 110. ayet: &quot;De ki: &quot;Ben de sizin gibi bir beşerim; yalnızca bana ilahınızın tek bir ilah olduğu vahyolunuyor. Kim Rabbine kavuşmayı umuyorsa, artık iyi iş yapsın ve Rabbine yaptığı ibadete hi&ccedil; kimseyi ortak etmesin.&quot;</p>\n\n<p>\n	Ayet-i kerimeden anlaşılan şudur ki, Allah&quot;la buluşmak i&ccedil;in tevhid ve iyi işlerde bulunmaktan başka yol yoktur.</p>\n\n<p>\n	<strong>&nbsp;4- Hicr Suresi</strong>, 99. ayet: &quot;Ve Rabbine kulluk et ki sana y&acirc;kin gelsin (kesin bilgiye eresin)!&quot;</p>\n\n<p>\n	Bu ayetten, hakiki ve ger&ccedil;ek kulluğun neticede insanı yakine ulaştıracağı anlaşılıyor.</p>\n\n<p>\n	<strong>5- En&quot;am Suresi,</strong> 75. ayet: &quot;B&ouml;ylece biz İbrahim&quot;e g&ouml;klerin ve yerin melek&ucirc;tunu g&ouml;steriyorduk ki, kesin inananlardan olsun.&quot;</p>\n\n<p>\n	Ayete g&ouml;re yakinin gerektirdiği şeylerden biri de; g&ouml;klerdeki ve yery&uuml;z&uuml;ndeki kudret ve saltanatı, tasarruf ve hikmeti m&uuml;şahede etmektir.</p>\n\n<p>\n	<strong>6- Muttaffifin Suresi</strong>, 19-21. ayet: &quot;Hayır, iyilerin yazısı İlliyyindedir. İlliyyinin ne olduğunu sen nereden bileceksin? Yazılmış bir kitaptır. Allah&quot;a yaklaştırılmış olanlar, ona şahit olurlar.&quot;</p>\n\n<p>\n	Bu ayetlerden anlaşılıyor ki, iyi kişilerin yazıları illiyyin (&ccedil;ok y&uuml;ce) adlı bir kitaptadır. Onu ancak Allah&quot;a yak-laştırılanlar g&ouml;r&uuml;rler. Bunu da s&ouml;yleyelim ki, &quot;yeşhedu=ona şahit olurlar&quot; kelimesinden bunun yazılı kitap olmadığı belki &quot;kurb=yakın olma ve y&uuml;ce alem&quot; olduğu anlaşılıyor.</p>\n\n<p>\n	<strong>7- Tekas&uuml;r Suresi</strong>, 5-6. ayetler: &quot;Hayır, (ger&ccedil;eği) kesin bilgi ile bilseydiniz; mutlaka cehennemi g&ouml;r&uuml;rd&uuml;n&uuml;z.&quot;</p>\n\n<p>\n	Ayetten, ilm-i yakini olan kimselerin, katı kalpli şahısların sonu olan cehennemi m&uuml;şahede edeceği anlaşılıyor.</p>\n\n<p>\n	Buraya kadar ki a&ccedil;ıklamalarımızdan şu husus aydınlığa kavuştu ki: İl&acirc;h&icirc; maarifi idrak etme yollarından biri, insanın nefsini tezkiye etmesi ve Allah&quot;a kulluk etmede ihlaslı olmasıdır.</p>','Şia\'nın Dini Düşüncesi','','publish','closed','open','','sianin-dini-dusuncesi','','','2020-05-08 13:18:56','2020-05-08 10:18:56','',0,'http://islamex.com/?p=3182',0,'post','',0),(3183,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	Tek bir c&uuml;mle ile şia, bu mektebin t&uuml;m hedeflerinin b&uuml;t&uuml;n boyutlarıyla varlığında tecelli ettiği İslami kamil bir insan mesabesindedir. Şia; doğru d&uuml;ş&uuml;nmek, temizlik ve iyi davranmaktır. Bu da dini &ouml;nderlerin peşinde oldukları hedefin bizzat kendisidir. Ehl-i Beyt imamları t&uuml;m g&uuml;&ccedil;leriyle kendi taraftarlarını k&ouml;t&uuml;l&uuml;klerden uzak tutmaya ve iyi terbiye etmeye &ccedil;alışmışlardır. Onlar b&uuml;t&uuml;n g&uuml;&ccedil;leriyle g&uuml;venilir ve emin dostlarına şer&rsquo;i h&uuml;k&uuml;m, adap ve ilahi &ouml;ğretileri &ouml;ğretmeye &ccedil;alışıyorlardır. O b&uuml;y&uuml;k insanlar asla vasıfsız ve niteliksiz taraftarlar toplamak peşinde olmamışlardır. Onlar s&uuml;rekli kendi dostlarına, fazilet ve ilahi erdemlerde t&uuml;m insanlardan &ouml;nde olmaya &ccedil;alışmalarını tavsiye ediyorlardı. Kendi davranışlarınızla insanları Ehl-i Beyt mektebine &ccedil;ağıranlardan olun diye tavsiye ediyorlardı.</p>\n\n<p>\n	&nbsp;&nbsp; &Ouml;zetle Ehl-i Beyt&rsquo;e karşı sevgi ve muhabbetlerinde samimi olan ger&ccedil;ek manada her şeyde onlara bağlı olan şialarına karşı en &uuml;st&uuml;n şefkati g&ouml;stererek onları eğitmeye &ccedil;alışırken yalan olarak Ehl-i Beyt&rsquo;i sevdiklerini iddia edip bu mektebi kendi hevesleri doğrultusunda yorumlamaya kalkışanları da kendilerinden itmişlerdir.</p>\n\n<p>\n	&nbsp;&nbsp; İbn-i Hacer Savaik&rsquo;ul-Muhrika adlı kitabında ş&ouml;yle rivayet etmektedir: &ldquo; Hz. Ali (a.s) bir grubun yanından ge&ccedil;iyordu, onlar Hz. Ali&rsquo;yi g&ouml;r&uuml;nce hemen ayağa kalktılar. Hz. Ali, &ldquo;Bunlar kimdir?&rdquo; diye sordu. &ldquo;Bunlar senin Şiilerindir.&rdquo; diye cevap verilince de Hz. Ali onlara ş&ouml;yle buyurdu &ldquo;G&uuml;zel de neden dostlarımızın ziynetini ve Şiilerin nişanesini sizlerde g&ouml;remiyorum?&rdquo; Onlar utanarak sessizliğe b&uuml;r&uuml;nd&uuml;ler. O esnada Hz. Ali ile birlikte olanlardan biri ş&ouml;yle sordu: &ldquo;Siz Ehl-i Beyt&rsquo;i saygın kılan ve bir &ccedil;ok &ouml;zellikler veren Allah aşkına l&uuml;tfen şiilerinizin niteliklerini beyan eder misiniz?&rdquo; Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Bizim Şiilerimiz Allah&rsquo;ı tanıyanlar ve Allah&rsquo;ın emriyle amel edenlerdir.&rdquo;[1]</p>\n\n<p>\n	&nbsp; İnsanlardan bazısı g&uuml;nah ve şehvet bataklıklarında y&uuml;zd&uuml;ğ&uuml; halde Allah&rsquo;ın emirlerine ve buyruklarına isyan noktasında Ehl-i Beyt&rsquo;in muhabbetini kendilerine bir &ouml;z&uuml;r ve bahane olarak ileri s&uuml;r&uuml;yorlardı. Oysa Ehl-i Beyt bu sevgi ve dostluğu sadece salih amel ve doğruluk, emanet, takva ve z&uuml;hd olduğu takdirde makbul g&ouml;r&uuml;yordu. Nitekim İmam Sadık ( .s) ashabından birine hitap ederek ş&ouml;yle buyurmuştur: &ldquo;Ey Huzeyme, onlara şu mesajımızı ilet ki bizim salih ameller dışında hi&ccedil;bir hususta Allah&rsquo;tan kendilerine bir kifayetimiz ve yeterliliğimiz olmayacaktır. Onlar takva ve z&uuml;hd dışında hi&ccedil;bir şeyle velayetimize erişemezler. Kıyamet g&uuml;n&uuml;nde de hasret &ccedil;ekenlerin en şiddetlisi adalet &uuml;zere konuşan, ama amelleriyle adalete muhalif davranan kimsedir.&rdquo;[2]</p>\n\n<p>\n	&nbsp; Ehl-i Beyt İmamlarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re ger&ccedil;ek şiiler, tıpkı kendileri gibi tabiat ve davranışlarında, dini ve insani kemal ve değerler ile donanmış bir &ouml;rnek ve başkaları i&ccedil;in doğruluk ve d&uuml;r&uuml;stl&uuml;k &ouml;rneği olabilen bir mesaj olabilenlerdir. Nitekim İmam Sadık (a.s) ş&ouml;yle buyurmuştur:<br />\n	&ldquo;İnsanları dillerinizden başkasıyla (amellerinizle) davet edenlerden olun; &ouml;yle ki insanlar sizden sadece &ccedil;aba, doğruluk ve takva g&ouml;rs&uuml;nler.&rdquo;[3]</p>\n\n<p>\n	&nbsp;&nbsp; İmam Bakır (a.s) Cabir-i Cui&rsquo;fi ile yaptığı konuşmasında ş&ouml;yle buyurmuştur: &ldquo;Ey Cabir, bizim şiimiz olduğunu iddia edenlerin sadece Ehl-i Beyt&rsquo;in muhipleri (sevenleri) olduğunu s&ouml;ylemesi yeterli midir? Allah&rsquo;a and olsun ki bizim Şiilerimiz sadece Allah&rsquo;tan sakınanlar ve Allah&rsquo;a itaat edenlerdir.&rdquo;[4]</p>\n\n<p>\n	&nbsp;&nbsp; Başka bir yerde ise ş&ouml;yle buyurmuştur:<br />\n	&ldquo;Şiilerimiz sadece tevazu, huşu, emanete riayet, Allah&rsquo;ı &ccedil;ok zikr etmek, namaz, oru&ccedil;, anne babaya iyilik; fakir ve d&uuml;şk&uuml;n komşular, yetimler ve bor&ccedil;lular karşısında sorumluluk, doğruluk, Kur&rsquo;an tilavet etmek, insanları sadece hayırla anmak ve akrabalar ile tanıdıklar arasında emin olmakla tanınırlar.&rdquo;</p>\n\n<p>\n	&nbsp; Devamında ise ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;tan korkun ve bilin ki Allah indinde olanlar i&ccedil;in Allah ile insanlardan hi&ccedil; kimse arasında bir yakınlık yoktur. Allah Azze ve Celleye kullarından en sevimli olanı, en takvalı ve itaatine en &ccedil;ok koşanlardır.&rdquo;[5]</p>\n\n<p>\n	&nbsp;&nbsp; Yine ş&ouml;yle dedi: &ldquo;Ey Cabir, Allah&rsquo;a and olsun ki Allah Tebarek ve Telaya sadece itaati ile yaklaşmak m&uuml;mk&uuml;nd&uuml;r. Bizim elimizde ateşten beraat yoktur. Allah &uuml;zerinde hi&ccedil;bir kul i&ccedil;in h&uuml;ccet s&ouml;z konusu değildir. Kim Allah&rsquo;a itaat ederse o bizim dostumuzdur. Her kim de Allah&rsquo;a isyan ederse o bizim d&uuml;şmanımızdır. Bizim velayetimize sadece amel ve takvayla nail olmak m&uuml;mk&uuml;nd&uuml;r.&rdquo;[6]</p>\n\n<p>\n	&nbsp;&nbsp; İmam Sadık ( a.s )da Ebu&rsquo;s-Salah Kenani ile yaptığı konuşmasında taraftarlık iddiasında bulunan yalancılar hakkında ş&ouml;yle buyurmuştur: &ldquo;Allah&rsquo;a and olsun ki aranızda Ca&rsquo;fer&rsquo;e (bana) uyanlar &ccedil;ok azdır. Ş&uuml;phesiz ki benim ashabım en &ccedil;ok takvalı olan Allah i&ccedil;in amel eden ve sevabını &uuml;mit edenlerdir. Evet benim ashabım sadece bunlardır.</p>\n\n<p>\n	&nbsp; Ger&ccedil;ek takip&ccedil;ilerin en &ouml;nemli g&ouml;revlerinden biri de insanların işlerini &ouml;nemsemek ve kardeşlerin haklarını &ouml;demektir. En acı mesele de bu konuda bir hataya d&uuml;şmektir.</p>\n\n<p>\n	&nbsp; İmam Sadık (a.s) kendisine kardeş haklarını soran Mualla b. Hasin&rsquo;e şu yedi &ouml;nemli ilkeyi beyan etmiştir:</p>\n\n<p>\n	1- Kendin i&ccedil;in istediğini kardeşin i&ccedil;in de istemen ve kendin i&ccedil;in istemediğini onun i&ccedil;in de istememen.</p>\n\n<p>\n	2- Onun gazabına uğramaman, hoşnutluğunu taleb etmen ve emirlerine itaat etmen.</p>\n\n<p>\n	3- Ona can, mal, dil el ve ayaklarınla yardıma koşman.</p>\n\n<p>\n	4- S&uuml;rekli onun i&ccedil;in bir &ouml;nder ve ayna olman.</p>\n\n<p>\n	5- O a&ccedil; olduğunda asla doymaman, o susuzken asla suya kanmaman ve o &ccedil;ıplakken asla giyinmemen.</p>\n\n<p>\n	6- Eğer bir hizmet&ccedil;in varsa elbiselerini yıkaman, yemeklerini pişirmek ve yatağını kurmak i&ccedil;in onun yanına g&ouml;ndermen.</p>\n\n<p>\n	7- yeminine sadık kalman, davetine icabet etmen, hastasını ziyaret etmen, cenazesinde hazır bulunman ve bir ihtiyacı olduğunu anladığında o senden bir şey istemeden o ihtiyacını gidermendir.&rdquo;[7]</p>\n\n<p>\n	&nbsp; Bazıları buradaki kardeşlerden maksadın sadece Ehl-i Beyt&rsquo;in Şiileri olduğunu sanabilir. Ama diğer rivayetlere de baş vurulduğunda bu d&uuml;ş&uuml;ncenin yanlış olduğu a&ccedil;ık&ccedil;a anlaşılmaktadır ve Ehl-i Beyt&rsquo;in merhamet, samimiyet ve insan severlik r&uuml;zgarının b&uuml;t&uuml;n dindaş kardeşlere ve hatta insanlara doğru estiği g&ouml;r&uuml;lmektedir.&rdquo;[8]</p>\n\n<p>\n	&nbsp; Evet, Ehl-i Beyt şiası işte b&ouml;ylece dostluk, anlaşma, insanların haklarına dikkat etme, iman, fazilet, hak yolda &ccedil;aba, fedakarlık ve diğer bir &ccedil;ok keramet ve y&uuml;celiklerin b&uuml;t&uuml;n&uuml; anlamındadır. Beceriksiz ve vasıfsız iddiacıların kendilerini aldatması ve b&uuml;t&uuml;n insanlar arasında Firdevs cennetlerinin varisi olduğunu zan etmesi bu ger&ccedil;eği asla değiştiremez.&rdquo;[9]</p>\n\n<p>\n	________________________________________</p>\n\n<p>\n	[1]- es-Savaik&rsquo;ul-Muhrika/161.</p>\n\n<p>\n	[2]- Usul-i Kafi-Kitab&rsquo;ul-İman-Bab-u Ziyaret&rsquo;il-İhvan.</p>\n\n<p>\n	[3]- a.g.e. Bab&rsquo;ul-Vera&rsquo;.</p>\n\n<p>\n	[4]- a.g.e. Bab&rsquo;ut-Taati ve&rsquo;t-Takva.</p>\n\n<p>\n	[5]- a.g.e.</p>\n\n<p>\n	[6] -a.g.e.</p>\n\n<p>\n	[7]- a.g.e. Bab-u Ziyaret&rsquo;il-İhvan</p>\n\n<p>\n	[8]- Bu hususta Usul-i Kafi, Kitab&rsquo;ul-Aşere, 1. Bab&rsquo;daki rivayetlere m&uuml;racaat ediniz.</p>\n\n<p>\n	[9]- Bu b&ouml;l&uuml;m&uuml;n konuları da el-Akaid&rsquo;ul-İmamiye, muzaffer, 4. B&ouml;l&uuml;m&rsquo;den alınmıştır.</p>','Ehl-i Beyt Şia\'sının Özellikleri','','publish','closed','open','','ehl-i-beyt-siasinin-ozellikleri','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3183',0,'post','',0),(3184,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&Acirc;lemin b&uuml;y&uuml;k kurtarıcısı, &Acirc;dem&quot;den (a.s) son peygambere (s.a.a) kadar b&uuml;t&uuml;n peygamberlerin (a.s) hedeflerini ve arzularını ger&ccedil;ekleştirecek olan Allah&quot;ın son imamı Hz. H&uuml;ccet İbni&quot;l Hasan&quot;ın (a.f) şahsiyeti ile kısa da olsa tanıştık. Şimdi Mehdi&quot;nin (a.f) hayatının b&uuml;y&uuml;k ve &ouml;nemli b&ouml;l&uuml;m&uuml;n&uuml; oluşturan gaybet d&ouml;nemi hakkında incelemelerde bulunacağız:</p>\n\n<h2>\n	<br />\n	&nbsp;&nbsp;&nbsp; Gaybet Kavramı</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İncelenmesi gereken ilk nokta, gaybet kelimesinin ne anlama geldiği konusudur. Gaybet; G&ouml;zlerden kaybolmak demektir. Hazır olmamak ve huzurda bulunmamak anlamında değildir. Gaybet; İmam Mehdi&quot;nin (a.f) insanların g&ouml;zlerinden kayıp olmasıdır. Hazretin, insanlar arasında onlar ile birlikte yaşadığı halde, onların onu g&ouml;rememeleridir. Bu ger&ccedil;ek, masum imamların (a.s) hadislerinde değişik ifadelerle beyan edilmiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Ali (a.s) ş&ouml;yle buyurmaktadır:<br />\n	Ali&quot;nin (a.s) rabbine ant olsun ki; Allah&quot;ın h&uuml;cceti (Hz. Mehdi -a.f-), insanlar arasında olacaktır. Yollarda (Pazarlarda, sokaklarda) y&uuml;r&uuml;yecektir. Evlerine uğrayacaktır. Yery&uuml;z&uuml;n&uuml;n doğusuna ve batısına gidip gelecektir. İnsanların s&ouml;zlerini duyacaktır. Onlara selam verecektir. G&ouml;recektir. Fakat vaat edilen belirli zamana kadar g&ouml;r&uuml;nmeyecektir.[1]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Elbette hazret i&ccedil;in başka bir gaybet şekli daha nakledilmiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam-ı Asr&quot;ın (a.f) ikinci &ouml;zel naibi ş&ouml;yle s&ouml;ylemiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Mehdi (a.f), her yıl Hac d&ouml;neminde hacca gitmektedir. İnsanları g&ouml;rmekte ve tanımaktadır. İnsanlar da hazreti g&ouml;rmektedirler. Fakat onu tanımamaktadırlar.[2]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bundan dolayı, Hz. Mehdi (a.f) i&ccedil;in iki gaybet şekli vardır: Bazen hazret insanların g&ouml;z&uuml;nden kaybolmaktadır. Bazen de insanlar hazreti g&ouml;rmekte, fakat tanımamaktadırlar. Netice olarak hazret insanlar arasında onlarla birliktedir.</p>\n\n<h2>\n	<br />\n	Gaybet&quot;in K&ouml;k&uuml; ve Ge&ccedil;mişi</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Gaybet ve gizli yaşamak, ilk defa ve Allah&quot;ın son h&uuml;cceti i&ccedil;in ger&ccedil;ekleşmiş bir olay değildir. Bir&ccedil;ok rivayette, b&uuml;y&uuml;k ilahi peygamberlerin (s.a) hayatlarının bir b&ouml;l&uuml;m&uuml;n&uuml;n gizli ve gaybette ge&ccedil;tiğini g&ouml;rmekteyiz. Bu olay, ilahi maslahat ve hikmet gereği olmuştur. Şahsi veya ailevi bir arzudan ve istekten kaynaklanmamıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Bu bakımdan, gaybet; ilahi s&uuml;nnetlerdendir.[3] İdris (a.s), Nuh (a.s), Salih (a.s), İbrahim (a.s), Yusuf (a.s), Musa (a.s), Şuayb (a.s), İlyas (a.s) S&uuml;leyman (a.s), Danyal (a.s) ve İsa (a.s) gibi b&uuml;y&uuml;k Allah peygamberlerinin hayatlarında da gaybet d&ouml;nemi bulunmaktadır. Bu ilahi el&ccedil;iler zamanlarına ve bulundukları hayat şartlarına uygun olarak, bazı yıllar gaybet d&ouml;nemi yaşamışlardır.[4]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu sebepten dolayı rivayetlerde, İmam Mehdi&quot;nin (a.f) gaybeti, Peygamberlerin (a.s) s&uuml;nnetlerinden birisi olarak bildirilmiştir. Hazretin (a.f) gaybet delillerinden birisi de, enbiyaların (a.s) s&uuml;nnetinin Hz. Mehdi&quot;nin (a.f) yaşantısında da ger&ccedil;ekleşmesi olarak a&ccedil;ıklanmıştır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; İmam Caferi Sadık (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Hi&ccedil; ş&uuml;phesiz, kayıp imamımızın uzun s&uuml;reli bir gaybeti olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Rivayet eden kişi ş&ouml;yle sordu; Ey Resulullah&quot;ın (s.a.a) oğlu! Bu gaybetin sebebi nedir? Hazret (a.s) cevap olarak ş&ouml;yle buyurdu:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Allah, peygamberlerinin s&uuml;nnetlerinden biri olan gaybetin, hazret i&ccedil;in de ger&ccedil;ekleşmesini istemektedir.[5]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Yukarıdaki hadisten, İmam Mehdi&quot;nin (a.f) gaybet konusu hakkında, hazretin doğumundan yıllar &ouml;nce s&ouml;z edilip konuşulduğunu anlamaktayız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Peygamber efendimizden (s.a.a) İmam Hasan Askeri&quot;nin (a.s) zamanına kadar gelip ge&ccedil;en İslam &ouml;nderleri; İmam Mehdi&quot;nin (a.f) gaybeti, &ouml;zellikleri ve gaybet d&ouml;neminde yaşanacak olaylar hakkında haberler vermişlerdir. Aynı zamanda gaybet d&ouml;neminde yaşayacak m&uuml;min insanların vazifelerini de beyan etmişlerdir.[6]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamber efendimiz (s.a.a.) bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Mehdi (a.f) benim &ccedil;ocuklarımdandır. Onun gaybeti olacaktır. İnsanlar şaşkınlık i&ccedil;inde perişan halde kalacaklardır. İnsanlar dinlerinden d&ouml;n&uuml;p sapıklığa d&uuml;şt&uuml;kleri zaman parlak bir yıldız gibi gelecek ve zul&uuml;m ile dolmuş yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır.[7]</p>\n\n<h2>\n	<br />\n	Gaybetin Felsefesi</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&quot;ın h&uuml;cceti (a.f) ve imamı ni&ccedil;in gaybet perdesi arkasındadır? Hangi sebep veya sebeplerden dolayı insanlar onun bereketli ve nurlu zuhurundan mahrum kalmışlardır?</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu konu hakkında bir&ccedil;ok s&ouml;z s&ouml;ylenmiş ve elimize bir&ccedil;ok rivayet ulaşmıştır. Bu soruya cevap vermeye ge&ccedil;meden &ouml;nce, &ccedil;ok &ouml;nemli bir noktayı a&ccedil;ıklığa kavuşturmak istiyoruz:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Biz ş&ouml;yle inanmaktayız:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;lemlerin rabbi, k&uuml;&ccedil;&uuml;k veya b&uuml;y&uuml;k hi&ccedil;bir işi maslahatsız ve hikmetsiz yapmaz. Bu maslahatları, bizim tanımamız ya da tanımamamız, bu kanunun doğruluğunu değiştirmez. K&acirc;inatta b&uuml;y&uuml;k veya k&uuml;&ccedil;&uuml;k işler, Allah&quot;ın tedbiri ve iradesi ile ger&ccedil;ekleşmektedir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu olaylardan birisi de İmam Mehdi&quot;nin (a.f) gaybet olayı veya gaybet ger&ccedil;eğidir. Buna g&ouml;re iyilerin imamı İmam Mehdi&quot;nin (a.f) gaybetinin felsefesini tam olarak bilmiyor olsak da, İlahi hikmet ve maslahat &uuml;zere ger&ccedil;ekleşmiş olduğuna can-ı g&ouml;n&uuml;lden inanmaktayız.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Caferi Sadık (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hi&ccedil; ş&uuml;phesiz Sahib-i Emir&quot;in (İmam Mehdi -a.f-) batıl ehlinin onun hakkında ş&uuml;phe edecekleri bir gaybet d&ouml;nemi olacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bu hadisi rivayet eden kişi gaybetin sebebini sorunca, hazret cevap olarak ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet; size s&ouml;ylememize izin verilmeyen bir nedenden dolayıdır. Gaybet; Allah&quot;ın sırlarından bir sırdır. Fakat bizler, olayların nedenleri bizler i&ccedil;in belli olmasa da, y&uuml;ce Allah&quot;ın hekim olduğunu biliyoruz ve b&uuml;t&uuml;n işlerini hikmet &uuml;zere yaptığına inanıyoruz.[8]</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Elbette Allah&quot;ın işlerini hekimce bilip boyun eğen, &acirc;lemdeki ger&ccedil;ekleşen bir takım olaylardan bazılarının sırrını &ouml;ğrenmeye &ccedil;alışan ve b&ouml;ylelikle felsefesini &ouml;ğrenerek kalbi daha mutmain olan insan, &ccedil;ok g&uuml;zel bir iş yapmaktadır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İşte bu sebepten dolayı Hz. Mehdi&quot;nin (a.f) gaybetinin hikmetlerini, nedenlerini ve konu hakkındaki hadisleri incelemeye &ccedil;alışacağız:</p>\n\n<h2>\n	<br />\n	&nbsp;&nbsp; İnsanları Terbiye Etme</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İslam &uuml;mmeti, Peygamberinin (s.a.a) ve imamlarının (a.s) değerini bilmediği, onlara karşı vazifesini yerine getirmediği ve emirlerini uygulamadığından dolayı; Allah&quot;ın, onların irkilerek kendilerine gelmesi i&ccedil;in &ouml;nderlerini ve imamlarını ellerinden alarak gaybet d&ouml;nemi bitinceye kadar ayırması pek de garipsenecek bir ger&ccedil;ek değildir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah bu ayrılığı, İnsanların, imamın (a.f) varlığının değerini ve bereketini anlamaları i&ccedil;in yapmıştır. Bu anlamda, insanlar anlamasa ve bilmese de gaybet; &uuml;mmetin maslahatı i&ccedil;in demektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Muhammet Bakır (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah, bizim bir kavim ile birlikte olmamızı ve oturup kalkmamızı sevmezse, bizi onların arasından alır.[9]</p>\n\n<h2>\n	<br />\n	Başkasının Biati Altında Olmamak</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; B&uuml;y&uuml;k bir değişim ve evrensel bir inkıl&acirc;p peşinde olanlar, ayaklanmalarının başlarında bazı muhalifleri ile bir takım anlaşma ve uzlaşma yaparak hedeflerine ulaşmaya &ccedil;alışırlar. Fakat vaat edilen b&uuml;y&uuml;k kurtarıcı Mehdi (a.f), inkıl&acirc;bını ger&ccedil;ekleştirmek ve evrensel adalet h&uuml;k&uuml;metini kurmak i&ccedil;in hi&ccedil;bir zalim g&uuml;&ccedil; ile anlaşmayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Zira bir&ccedil;ok rivayetten anlaşıldığı &uuml;zere; O, b&uuml;t&uuml;n zalimler ile kesin ve teredd&uuml;ts&uuml;z bir şekilde savaşmak i&ccedil;in g&ouml;revlendirilmiştir. Bundan dolayı inkıl&acirc;p şartları oluşuncaya kadar, Allah d&uuml;şmanları ile her hangi bir anlaşma yapmamak i&ccedil;in, gaybette yaşayacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bir rivayette, İmam Razı (a.s) gaybetin sebebini ş&ouml;yle a&ccedil;ıklamaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; Hi&ccedil;bir kimsenin, onun boynunda biati olmadığı i&ccedil;in kılı&ccedil;la kıyam edecektir.[10]</p>\n\n<h2>\n	<br />\n	&nbsp; İnsanları İmtihan Etmek</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İnsanları imtihan etmek Allah&quot;ın s&uuml;nnetlerindendir. O, kullarını &ccedil;eşitli vesilelerle sınamaktadır. İnsanların hak yolunda ne kadar sabit ve sabırlı olduklarını aşik&acirc;r etmek istemektedir. Elbette bu imtihanların sonu&ccedil;ları Allah i&ccedil;in bellidir. Bu imtihan &ccedil;arkında insanlar pişmekte, olgunlaşmakta, ilerlemekte ve kendi hakikatlerini derk etmektedirler.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Musa Kazım (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Beşinci oğlum kayıp olduğu zaman, dininize dikkat edin. Başkası sizi yoldan &ccedil;ıkarmasın. Sahib-i Emir&quot;in (İmam Mehdi -a.f-) gaybet d&ouml;nemi olacaktır. Onun takip&ccedil;ilerinden bir grup inan&ccedil;larından d&ouml;neceklerdir. Bu gaybet; Allah&quot;ın kullarını imtihan ettiği bir sınavdır.[11]</p>\n\n<h2>\n	<br />\n	İmamın (a.f) D&uuml;şmanlardan Korunması</h2>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Peygamberlerin (a.s) kendi kavimlerinden uzaklaşmalarının nedenlerinden birisi de canlarını korumalarıdır. Onlar, tehdit ve &ouml;l&uuml;m ile karşı karşıya kaldıkları zaman; daha uygun bir fırsatta g&ouml;revlerini yerine getirmek ve risaletlerini insanlara ulaştırabilmek i&ccedil;in gizleniyorlardı. Nitekim İslam Peygamberi (s.a.a) Mekke&quot;den &ccedil;ıkıp mağarada gizlenmiştir. Elbette bunların hepsi Allah&quot;ın emri ve iradesi ile ger&ccedil;ekleşmiştir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Hz. Mehdi&quot;nin (a.f) gaybetinin nedeni &ccedil;eşitli rivayetlerde şu şekilde beyan edilmiştir:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İmam Caferi Sadık (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Beklenen imam, kıyam etmeden &ouml;nce g&ouml;zlerden kaybolacaktır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Sebebi sorulunca, Hazret; ilahi hedefi ger&ccedil;ekleştirmeden &ouml;ld&uuml;r&uuml;lmesi tehlikesine karşılık Allah tarafından gaybete &ccedil;ektirilmiştir.[12] diye buyurmuştur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Şahadet aşkı, ilahi insanların en b&uuml;y&uuml;k arzularından biridir. Ancak insanın vazifesini yerine getirirken camianın ve dinin maslahatlarına uygun olan şahadet, istenilen şahadet şeklidir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Eğer insanın &ouml;lmesi, hedeflerin elden gitmesine neden olursa &ouml;l&uuml;mden kaygılanmak, akıllı ve mantıklı bir tutumdur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Allah&quot;ın yery&uuml;z&uuml;ndeki son halifesi on ikinci imamın &ouml;ld&uuml;r&uuml;lmesi demek; b&uuml;t&uuml;n enbiya ve evliyaların arzularının yıkılması, Allah&quot;ın vaadinin yerine gelmemesi ve evrensel adalet h&uuml;k&uuml;metin teşkil olmaması demektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bazı rivayetlerde, on ikinci imamın (a.f) gaybetinin sebepleri hakkında başka bir takım noktalar da beyan edildiğini belirtmek gerekir. Kitabın hacmini g&ouml;z &ouml;n&uuml;nde bulundurarak s&ouml;z&uuml; fazla uzatmak istemediğimizden dolayı bunları zikretmekten ka&ccedil;ındık.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Fakat &ouml;nemli olan nokta, daha &ouml;nceki sayfalarda da a&ccedil;ıklandığı gibi, şudur:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gaybet ilahi sırlardan bir sırdır. Onun ger&ccedil;ek ve asıl sırrı ve sebebi zuhurdan sonra aşik&acirc;r olacak ve bilinecektir.</p>\n\n<p>\n	___________________________________________</p>\n\n<p>\n	[1]- Gaybet-i Numani, bab.10, h.3, s.146</p>\n\n<p>\n	[2]- Biharu&quot;l-Envar, c.52, bab.23, s.152</p>\n\n<p>\n	[3]- Kur-&acirc;n-ı Kerim, bir &ccedil;ok ayette İlahi s&uuml;nnetler hakkında beyanda bulunmuştur. &Ouml;rneğin Fetih.23. Bu ayetlerden şu anlaşılmaktadır; İlahi s&uuml;nnetler ile maksat olunan şey; sabit, değişmez ve esaslı kanunlardır. Bu yasalar, hi&ccedil;bir zaman değişikliğe uğramazlar. Bu kanunlar, ge&ccedil;miş &uuml;mmetlere h&acirc;kim oldukları gibi g&uuml;n&uuml;m&uuml;zdeki kavimlere de h&acirc;kimdirler. Aynı şekilde gelecekte de &ouml;nceki d&ouml;nemlerdeki gibi olacaktırlar. (Tefsir-i Numune, c.17, s.435, kısaltılarak)</p>\n\n<p>\n	[4]- Kemaluddin, c.1, bab. 1&quot;dan 7&quot;ye kadar, s.245&quot;den 300&quot;e kadar</p>\n\n<p>\n	[5]- Biharu&quot;l-Envar, c.52, h.3, s.90</p>\n\n<p>\n	[6]- Muntahabu&quot;l-Eser, fasıl.2, bab.26-29, s.312&quot;den 340&quot;a kadar</p>\n\n<p>\n	[7]- Kemaluddin, c.1, bab.25, h.4, s.536</p>\n\n<p>\n	[8]- Kemaluddin, c.2, bab.44, h.11, s.204</p>\n\n<p>\n	[9]- İlelu&quot;ş-Şerai, s.244, bab.179</p>\n\n<p>\n	[10]- Kemaluddin, c.2, bab.44, h.4,s.232</p>\n\n<p>\n	[11]- Gaybet-i Tusi, fasıl.5, h.284, s.237</p>\n\n<p>\n	[12]- Kemaluddin, c.2, bab.44,h.7, s.233</p>','Kayıp İmamı Beklerken','','publish','closed','open','','kayip-imami-beklerken','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3184',0,'post','',0),(3185,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&nbsp; Oru&ccedil;, indirdiği kitap vasıtasıyla hak ile batılı birbirinden ayıran Rabbe ş&uuml;k&uuml;r ifadesidir. Nitekim y&uuml;ce Allah oru&ccedil;la ilgili &uuml;&ccedil; ayetin sonunda ş&ouml;yle buyurmuştur: &quot;.Umulur ki ş&uuml;kredersiniz.&quot; Orucun Allah&#39;ın nimetlerine, &ouml;zellikle en b&uuml;y&uuml;k nimeti olan Kur&#39;&acirc;n-ı Kerim&#39;in indirilmesine karşılık bir ş&uuml;k&uuml;r ifadesi olarak nitelendirilişi, ancak oru&ccedil; ibadetinin anlamını, hakikatini kapsamasına bağlıdır. Eğer orucun anlamı tam olarak bilinir ve orucun hakikatine uygun olarak ger&ccedil;ekleşirse, b&ouml;yle bir oru&ccedil; ş&uuml;k&uuml;r olarak nitelenebilir. Başka bir ifadeyle oru&ccedil; o zaman ş&uuml;k&uuml;r sayılabilir ki, tabiatın kirliliklerinden arınma ve nefsin en b&uuml;y&uuml;k arzu ve isteklerine ara verme eylemi, sırf Allah&#39;ın rızasına y&ouml;nelik olarak yapılmış olsun.</p>\n\n<p>\n	&nbsp; İnsan orucu tam anlamıyla ve sadece Allah&#39;ın rızasını kazanmak i&ccedil;in tutarsa, o zaman ş&uuml;k&uuml;r sayılabilir. Ancak sırf Allah&#39;ın rızasını kazanmak i&ccedil;in tutulmazsa, ş&uuml;k&uuml;r ifadesi olarak algılanamaz; &ccedil;&uuml;nk&uuml; ş&uuml;k&uuml;r verilen nimetleri kendi yerinde ve amacına uygun olarak kullanmak demektir. Oru&ccedil;la ilgili olarak bunun ger&ccedil;ekleşmesi birtakım şartlara bağlıdır. Bu şartların en &ouml;nemlisi, orucun ihl&acirc;sla, halis niyetle tutulması, ger&ccedil;ek anlamının bilinmesi, felsefe ve hikmetlerinin idrak edilmesidir.</p>\n\n<p>\n	&nbsp; Bu y&uuml;zden, ayette orucun Allah&#39;ı ululamak i&ccedil;in tutulduğunu ifade eden c&uuml;mleyle onun bir ş&uuml;k&uuml;r ifadesi olduğunu a&ccedil;ıklayan c&uuml;mle arasında fark vardır. İlk c&uuml;mlede net bir ifade kullanmıştır; ancak ikinci c&uuml;mlede &quot;Umulur ki&quot; fiiline yer verilmiştir. Bu, orucun birtakım şartlara bağlı olduğunu g&ouml;sterir. Nitekim oru&ccedil;tan amacın takva olduğunu bildiren ayette de b&ouml;yle bir ifade kullanılmıştı; her iki yerde de verilmek istenen mesaj aynıdır. Yani, ancak şartları g&ouml;zetilerek tutulan oru&ccedil; insanın takvalı olmasını sağlar ve b&ouml;yle bir oru&ccedil; ş&uuml;k&uuml;r ifadesi sayılır. Aksi takdirde oru&ccedil; Allah&#39;a karşı yapılan tazimden başka bir şey olmaz. İnsan b&ouml;yle bir oru&ccedil;la ramazan ayının bereketlerinden hakkiyle yararlanamaz. İnsana a&ccedil;lık ve susuzluktan başka bir şey kalmaz, tabiat &acirc;leminden melekler &acirc;lemine y&uuml;kselemez.</p>\n\n<h2>\n	Oru&ccedil; Size De Farz Kılındı</h2>\n\n<p>\n	&quot;Ey inananlar sizden &ouml;ncekilere farz kılındığı gibi, oru&ccedil; size de farz kılındı. Umulur ki sakınırsınız.&quot;</p>\n\n<p>\n	&nbsp; Oru&ccedil; İslam dininin yapıcı ve insanoğlunu kendi fıtratına doğru y&ouml;nlendiren h&uuml;k&uuml;mlerinden biridir. Allah&#39;ın bize emrettiği her şeyde bizim i&ccedil;in mutluluk, hayır, y&uuml;celiş ve m&uuml;kemmellik vardır. Aynı şekilde yasakladığı her şey de bizim i&ccedil;in zararlı, madd&icirc; ve manev&icirc; &ccedil;ıkarlarımıza ters d&uuml;şen şeylerdir. Y&uuml;ce Allah her şeyi bilir. O bizim yapacağımız şeylere muhta&ccedil; değildir. O her t&uuml;rl&uuml; eksiklikten m&uuml;nezzehtir. Y&uuml;ce Allah mutlak hayırdır. O kulları i&ccedil;in ancak hayır ve mutluluk ister.</p>\n\n<p>\n	&nbsp; Başka h&uuml;k&uuml;mlerde olduğu gibi bu h&uuml;km&uuml;n de t&uuml;m yararlarını bilmek ve felsefesini tam olarak kavramak normal insanlar i&ccedil;in imkansızdır. İnsanoğlunun sınırlı bilgisi ve Kur&#39;&acirc;n-ı Kerim&#39;in tabiriyle ona verilen az bilgi, gizli sırların t&uuml;m&uuml;n&uuml; keşfetmeye ve me&ccedil;hulleri &ouml;ğrenmeye g&uuml;&ccedil; yetiremez.</p>\n\n<p>\n	&nbsp; O h&acirc;lde, bir h&uuml;km&uuml;n hikmetini ve felsefesini ayrıntılarıyla bilmemek, onu uygulamamaya veya o hususta gevşek davranmaya neden olmamalıdır.</p>\n\n<p>\n	&nbsp; Şunu da hatırlatmakta yarar vardır ki, İsl&acirc;m&#39;ın emir ve yasaklarından herhangi birinin yarar ve zararlarından s&ouml;z ederken bazı basit d&uuml;ş&uuml;nceli insanlar, işin sadece cism&icirc; ve sağlık veya daha &ouml;tesi sosyal y&ouml;n&uuml;ne dikkat ederler. Oysa bu emir ve yasaklara uymak, Allah&#39;ın rızasını kazanmak ve O&#39;na itaat etmek amacıyla yapılmaz, aksine sadece s&ouml;z konusu yararları elde etmek veya s&ouml;z konusu zararlardan sakınmak amacıyla yapılırsa, bu h&uuml;k&uuml;mlerden ama&ccedil;lanan hedefe asla ulaşılmaz. B&uuml;t&uuml;n h&uuml;k&uuml;mlerde ama&ccedil;lanan asıl hedef ve varılması istenen şey, Allah&#39;a kulluk sunmak ve O&#39;na teslim olmaktır.</p>\n\n<p>\n	&nbsp; Bu y&uuml;zden oru&ccedil;, mutlaka Allah&#39;ın rızasını kazanmak ve O y&uuml;ce yaratıcıya yaklaşmak amacıyla tutulmalıdır. Bunun dışında herhangi bir ama&ccedil; ve niyetle tutulan oru&ccedil; batıldır. Niyetsiz ve Allah&#39;ın rızasını kazanma amacıyla tutulmayan bir oru&ccedil;, birtakım madd&icirc; yararlar sağlayabilir; ancak bu durumda yapıcı bir ibadet olan orucun yapıcılığından ve ruhsal yararlarından s&ouml;z edilemez. İnsan kendi teşhisine tapmamalı, kendi teşhisine kulluk sunmamalı, sadece Allah&#39;a teslim olmalı ve O&#39;na kulluk sunmalıdır.</p>\n\n<p>\n	&nbsp; Evet, y&uuml;ce Rabbe teslim olarak İsl&acirc;m h&uuml;k&uuml;mlerinin hikmet ve felsefesini araştırır, Kur&#39;&acirc;n-ı Kerim ve hadisler ışığında bu hususta birtakım bilgiler edinirsek, s&ouml;z konusu ibadeti daha bir i&ccedil;tenlikle yapar ve ona olan imanımız daha da artar.</p>','Oruç ve Allah\'a Şükretmek','','publish','closed','open','','oruc-ve-allaha-sukretmek','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3185',0,'post','',0),(3186,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&ndash; İnsanın dine duyduğu aşkın belirtisidir.</p>\n\n<p>\n	&ndash; İnsanlara duyduğu sevginin belirtisidir.</p>\n\n<p>\n	&ndash; Toplumun sağlıklı olmasını istemektir.</p>\n\n<p>\n	&ndash; Tevelli ve teberrinin belirtisidir.</p>\n\n<p>\n	&ndash; Toplumda h&uuml;rriyetin belirtisidir.</p>\n\n<p>\n	&ndash; Bireyler arasındaki ilişkinin g&ouml;stergesidir.</p>\n\n<p>\n	&ndash; Uyanık fıtratların belirtisidir.</p>\n\n<p>\n	&ndash; Farzların bir yoklamasıdır. &quot;Namazını kıldın mı? Orucunu tuttun mu?&quot; şeklinde bir sorgulayıştır.</p>\n\n<p>\n	&ndash; İyiliği emretmek ve doğru olana &ccedil;ağırmak; b&uuml;t&uuml;n farzların yerine getirilmesinin, m&uuml;nkerden sakındırmak da, b&uuml;t&uuml;n haramların terk edilmesinin garantisidir.</p>\n\n<p>\n	&ndash; Bir toplumdaki iyileri teşvik ediştir.</p>\n\n<p>\n	&ndash; Cahillere uyarı ve onları bilin&ccedil;lendiriştir.</p>\n\n<p>\n	&ndash; K&ouml;t&uuml; ve aykırı tiplerin canını sıkmaktır.</p>\n\n<p>\n	&ndash; İyiliğe &ccedil;ağırıp k&ouml;t&uuml;l&uuml;kten sakındırmak, toplum aracının gaz ve fren pedalları gibidir.</p>\n\n<p>\n	&ndash; &Ccedil;ocuğun eğitim ve terbiyesinin esasını, ebeveyninin ona iyiliği emredip edip, onu k&ouml;t&uuml;l&uuml;kten sakındırması teşkil eder.</p>\n\n<p>\n	&ndash; İyiliğe &ccedil;ağırmak, iradesi zayıf bireylerin toparlanmasını ve iradelerinin g&uuml;&ccedil;lenmesini sağlar.</p>\n\n<p>\n	&ndash; İnzivaya &ccedil;ekilmek değil, olayların i&ccedil;inde olmak ve sorunların karşısına dikilmektir.</p>\n\n<p>\n	&ndash; Marufu emretmek; bir diğerinin davranışlarını denetleyebilmesi i&ccedil;in Allah Teala&#39;nın iman ehline vermiş olduğu bir g&ouml;rev ve haktır.</p>\n\n<p>\n	&ndash; K&ouml;t&uuml;l&uuml;kten sakındırmak; bazı bireylerdeki takva noksanlığının giderilmesidir.</p>\n\n<p>\n	&ndash; İyiliğe davet, toplumu olgunlaştırır; k&ouml;t&uuml;l&uuml;kten sakındırmak, toplumu u&ccedil;uruma yuvarlanmaktan kurtarır.</p>\n\n<p>\n	&ndash; İyiliği emretmek, bireylerin haklarını ve sınırları korur; bu &ccedil;ağrının olmadığı bir toplum &ouml;l&uuml; toplumdur; sessiz toplum, nefes alan cansız eşyalar g&uuml;ruhundan başka bir şey değildir.</p>\n\n<p>\n	&ndash; İyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma; din&icirc; gayretin, sorumluluk bilincinin ve başkalarının derdini kendi derdi saymanın g&ouml;stergesidir.</p>\n\n<p>\n	&ndash; Bulaşıcı g&uuml;nah ve k&ouml;t&uuml;l&uuml;klere karşı bir &ccedil;eşit karantinadır.</p>\n\n<p>\n	&ndash; Bir t&uuml;r sosyal d&uuml;zen ve inzibattır; yani toplumun sağlığı ve hayrı i&ccedil;in bireylerin kişisel eğilim ve arzularını sınırlamak, daha a&ccedil;ık bir deyişle sorumsuz ve laubali bireyleri dizginleyip kontrole almaktır.</p>\n\n<p>\n	&ndash; Marufu emretme ve m&uuml;nkerden sakındırma, olgunluk ve gelişmenin belirtisidir; nitekim Hz. Lut (a.s) g&uuml;nahk&acirc;r kavmine, &quot;.İ&ccedil;inizde bu &ccedil;irkinliğe engel olacak aklı başında -reşit- hi&ccedil; kimse yok mu?!&quot; diye sormaktadır.[1]</p>\n\n<p>\n	&ndash; İyiliği emretme ve k&ouml;t&uuml;l&uuml;kten alıkoyma sayesinde bir toplum kendi i&ccedil;indeki sorunları giderir ve dış d&uuml;şmana karşı koyabilecek g&uuml;c&uuml; bulur.</p>\n\n<p>\n	Marufun emredilmesinin &ouml;nemi hakkında şu noktanın bilinmesi yeterli olacaktır: İnsanın bu ilkeye g&ouml;n&uuml;lden ilgi duyması, yani k&ouml;t&uuml; ve &ccedil;irkin olan hi&ccedil;bir şeyden hoşlanmıyor olması bu prensibin ulema tarafından, dinin esaslarından sayılmasına neden olmuştur. Ayrıca bu din&icirc; bir fariza olduğu ve fiili davranışları gerektirdiği i&ccedil;in dinin f&uuml;ruatından -vaciplerden- sayılmaktadır.</p>\n\n<p>\n	Nitekim Şehid-i S&acirc;ni, &quot;Emr-i maruf ve nehy-i m&uuml;nkerle ilgili ayet ve rivayetler insanın belini b&uuml;kecek kadar fazladır.&quot; der.[2]</p>\n\n<p>\n	Bug&uuml;n bir b&ouml;lgeyi bombalamaya kalkışacak kadar k&uuml;stahlaşan bir zorba veya emperyalist g&uuml;&ccedil;, en b&uuml;y&uuml;k m&uuml;nker ve k&ouml;t&uuml;l&uuml;k sayılan bu girişimi karşısında b&uuml;t&uuml;n &uuml;lkelerin ayaklanıp haykırdığını g&ouml;recek olursa işlediği cinayetleri kesinlikle s&uuml;rd&uuml;remeyecektir. Uluslararası kuruluşların suskunluğu, y&ouml;neticilerin korkaklığı ve halk kitlelerinin olaylardan habersizliği ve duyarsızlığı; bu zorba g&uuml;&ccedil;lerin en b&uuml;y&uuml;k m&uuml;nkerleri ve k&ouml;t&uuml;l&uuml;kleri hi&ccedil; &ccedil;ekinmeden ve hi&ccedil;bir tehlike g&ouml;rmeden rahat&ccedil;a işlemesine neden olmaktadır.</p>\n\n<p>\n	Fabrikalarda ve &uuml;retim merkezlerinde nasıl uzman m&uuml;hendislerin kontrol ve denetimi gerekliyse; toplumda da İsl&acirc;m uleması ve uzmanlarının denetim ve kontrol&uuml; bir o kadar zarur&icirc; ve gereklidir.</p>\n\n<p>\n	Hadis-i şerifte,<br />\n	&quot;En iyi dost, hata yapmana engel olan; en k&ouml;t&uuml; dost ise, hatanı g&ouml;rd&uuml;ğ&uuml;nde seni uyarmayandır.&quot;</p>\n\n<p>\n	buyrulur. Nitekim İmam Cafer Sadık hazretleri de, &quot;Benim en iyi dostum, kusurlarımı bana hediye edendir.&quot; buyurmaktadır.</p>\n\n<p>\n	Rivayette, &quot;M&uuml;min daima kendi yaptıklarına dikkat eder.&quot; deniliyor, yani m&uuml;min, kendisini s&uuml;rekli hesaba &ccedil;eker.</p>\n\n<p>\n	Evet, i&ccedil;eriden kendimizin ve dışarıdan da din kardeşlerimizin s&uuml;rekli denetimi altında olursak ve devlet d&uuml;zeni de iyilikleri teşvik edip k&ouml;t&uuml;l&uuml;kleri engelleyen bir d&uuml;zene sahip olursa en iyi &uuml;mmet olma şansını yakalamış oluruz. Kur&#39;&acirc;n-ı Kerim&#39;de de buyrulduğu &uuml;zere:</p>\n\n<p>\n	&quot;Siz, insanlar i&ccedil;in &ccedil;ıkarılmış hayırlı bir &uuml;mmetsiniz; marufu (iyi ve İsl&acirc;m&#39;a uygun olanı) emreder, m&uuml;nker olandan sakındırır ve Allah&#39;a iman edersiniz.&quot;[3]</p>\n\n<p>\n	İlim şehrinin kapısı Hz. Ali (a.s) Nehc&#39;&uuml;l-Bel&acirc;ğa&#39;da ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;B&uuml;t&uuml;n hayırlı işler, hatta Allah yolunda cihat bile, iyiliğe &ccedil;ağırma ilkesine kıyasla, ağızdaki neme g&ouml;re deniz gibidir.&quot;[4]</p>\n\n<p>\n	______________________________________________________</p>\n\n<p>\n	[1]- H&ucirc;d, 78</p>\n\n<p>\n	[2]- Goftar-i Mah, s.80</p>\n\n<p>\n	[3]-&Acirc;l-i İmr&acirc;n, 110</p>\n\n<p>\n	[4]Nehc&#39;&uuml;l-Bel&acirc;ğa, Kısa S&ouml;zler, s.374. (Bu eşsiz hazine, T&uuml;rk&ccedil;e&#39;ye de &ccedil;evrilmiştir- &ccedil;ev-.)</p>','Emr-i Maruf(İyiliği emretme)','','publish','closed','open','','emr-i-marufiyiligi-emretme','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3186',0,'post','',0),(3187,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&nbsp; Zilhicce g&uuml;neşinin ışınları Mekke&quot;yi muazzama dağının ardından sa&ccedil;ılmaya başladığında, Vahy, Kur&quot;an ve İslam beldesi olan Mekke&quot;ye doğru hacı adaylarının akını başlar. Hacı adaylarının lebbeyk lebbeyk zikirleri Mekke&quot;nin manevi atmosferinde yankı bulur. Şimdi Kabe&quot;yle buluşma aşkı, Allah&quot;ın evini ziyarete gelen hacı adaylarını coşturur. Hayret verici bir nida ve zikir dalgası y&uuml;kselir. Şevk ve yakarış g&ouml;z yaşlarıyla b&uuml;t&uuml;nleşip, yanakları ıslatır. Hacıların y&uuml;zlerinde Allah&quot;a kulluk sevinci ve neşesi okunur.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Sanki herkes kaybettiğini bulup, &ccedil;evresine toplanarak aşkını beyan ediyor. Bunca gelişmeler, işte haccın azamet ve b&uuml;y&uuml;kl&uuml;k sırrını ortaya koyuyor. Hz. İbrahim (as) oğlu İsmail&quot;le birlikte Beytullah&quot;ul haram K&acirc;be evinin temellerini attığında ş&ouml;yle haykırdı:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Allah&quot;ım, ben evlatlarımı namaz ikame etmek i&ccedil;in, senin haremin olan bir evin kenarında ve kurak bir &ccedil;&ouml;lde konuşlandırdım. Allah&quot;ım, halkın kalp ve g&ouml;n&uuml;llerini onlara y&ouml;nelt, kendi nimetlerinden onlara bereketler yağdır ki sana ş&uuml;kretsinler. Rivayetlere g&ouml;re Hz. İbrahim K&acirc;be evinin inşaatını bitirdiğinde, Allah indirdiği vahyle İbrahim&quot;e Ey İbrahim, halkı bu evi ziyarete &ccedil;ağır buyurduğunda İbrahim dedi ki; Ya Rabbi, bu &ccedil;&ouml;lde benim sesimi kim duyabilecek ki.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Y&uuml;ce Allah bunun &uuml;zerine buyurdu ki; senin g&ouml;revin bu mesajı duyurmaktır. Bense bu mesajı halka ileteceğim. Bunun &uuml;zerine Hz. İbrahim Allah Teala&quot;nın emri &uuml;zerine bir kayalığın &uuml;zerine &ccedil;ıkıp haykırdı:</p>\n\n<p>\n	Ey halk, burası Allah&quot;ın evidir. Onun ziyaretine koşun. Allah İbrahim&quot;in bu tevhid nidasını kıyamete kadar insan kuşaklarına ilettiğinde onlar da icabet edip, lebbeyk Allahumme lebbeyk, nidasını y&uuml;kselttiler. Bu olaydan sonra bir&ccedil;ok manevi, insani, siyasi, toplumsal ve k&uuml;lt&uuml;rel &ouml;zellikler taşıyan hac, muvahhid ve m&uuml;sl&uuml;man insanların odak noktası ve kıblesine d&ouml;n&uuml;şt&uuml;.</p>\n\n<p>\n	Lebbeyk Allahumme lebbeyk.</p>\n\n<p>\n	&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hac, Allah&quot;ın evini ziyaret edip, onun &ouml;zel merasimi ve menasıkini yerine getirmek anlamındadır. Resulullah Hz. Muhammed (saa)&quot;in Medine&quot;ye hicretinden sonra, m&uuml;sl&uuml;manlara hac yapma farz kılındı. Mali imkana sahip olan her bir m&uuml;sl&uuml;man kadın ve erkek hayatı boyunca en az bir kez Beytullah&quot;ı ziyaret etmelidir. Kur&quot;an-ı Kerim, Allah&quot;ın evini halk i&ccedil;in inşa edilen ilk ev olarak nitelendirip, Ali İmran s&ucirc;resinin 96. ayetinde ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Ş&uuml;phe yok ki ilk kurulan ev, Mekke&quot;deki evdir. Kutludur ve alemlere doğru yolu g&ouml;sterir. K&acirc;be uluslararası barış ve g&uuml;venliği tesis fakt&ouml;r&uuml; ve garant&ouml;r&uuml;d&uuml;r. Bu y&uuml;zden d&uuml;nya mazlum insanları, zulme karşı kıyam ve adaleti inşa i&ccedil;in bu g&uuml;venli mekanda haklarını arayabilirler. Beytullahul Haram&quot;ın g&uuml;venlik şartları ve ağı &ouml;ylesine geniştir ki, hi&ccedil;bir hacı adayı ve hacı hatta hayvanlara, bitkilere ve haşerelere bile zarar veremez. Başka bir deyişle haccın terbiyevi ve k&uuml;lt&uuml;rel derslerinden biri insanın başka insanı azarlamaması ve insanların birbirinden emin olmasıdır.<br />\n	mekke</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hac merasimi, amel ve menasıki islam dininin g&uuml;zel tablosunu ve onun d&uuml;nyevi ve uhrevi hayata bakış tarzını g&ouml;sterir. Ali İmran suresinin 97. ayetinde y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Oradadır apa&ccedil;ık deliller ve İbrahim&quot;in durağı ve kim oraya girerse emin olur. İnsanlardan, oraya gitmeye g&uuml;c&uuml; yetene, Allah rızası i&ccedil;in o evi ziyaret ederek haccetmesi farzdır. İnkar eden eder, Allah ş&uuml;phe yok ki b&uuml;t&uuml;n alemlerden m&uuml;stağnidir. Bu ayeti şerife g&ouml;re, hac, Allah&quot;ın insan &uuml;zerindeki hakkıdır. İnsan ise Allah&quot;ın rızası i&ccedil;in bu manevi ziyareti ger&ccedil;ekleştirip, halis niyet ve huzulu bir kalple tevhidin marifetine ulaşmalıdır. Hac, tıpkı namaz, oru&ccedil;, zekat ve cihad gibi islami ibadetlerden sayılır. İbadet, insanın yaradılış hedefidir. Eğer hac ihlas ve sadaka &uuml;zerine yapılırsa, insanın rabbiyle ilişkileri sağlamlaşır. Hac, insanın varlık alemiyle uyumlu hareket edip, y&uuml;celmesine ve d&uuml;zenli hareket etmesine sebep olur. İnsanın ruhu, y&uuml;kseklerde u&ccedil;an bir kuş gibi, muteal ufuklara a&ccedil;ılma d&uuml;ş&uuml;ncesini taşır. Hac ibadeti, en b&uuml;y&uuml;k ziyafetullah olarak bu manevi ve ruhi y&uuml;kselişe zemin hazırlar.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Hacc&quot;ın diğer ibadetlerden &uuml;st&uuml;n tarafı, sayısı d&uuml;nyevi ve manevi faydaları i&ccedil;ermesidir. Kur&quot;an-ı Kerim&quot;in Hac suresinin 27. ve 28. ayetlerinde, Allah&quot;ı zikretme olayıyla birlikte bu &ouml;zelliklerde s&ouml;z konusu edilmiştir; ve insanları hacca davet et, uzak-yakın b&uuml;t&uuml;n yerlerden yaya olarak, yahut hayvanlara binerek gelsinler sana. gelsinler de kendilerine ait olan menfaatleri elde etsinler. Kendilerine rızık olarak verilen d&ouml;rt ayaklı hayvanları, muayyen g&uuml;nlerde Allah&quot;ın adını anarak kessinler. Yiyin artık onlardan ve yoksul ve fakirleri doyurun.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; G&ouml;rkemli hac merasiminde hacılar tek bir tevhid evinin etrafında tavaf yapar, tek bir Kur&quot;an-ın etrafında birleşir ve tek bir kıbleye doğru y&ouml;nelir. Bu tevhidi anlayış ve tevhidi eylem, m&uuml;sl&uuml;manların vahdetini sağlayarak d&uuml;şmanlar karşısında g&uuml;c&uuml;n&uuml; artırır. İslam birliği ve m&uuml;sl&uuml;manlararası dayanışma, islam d&uuml;nyasının atıl bırakılan maddi ve manevi birikim ve sermayesini harekete ge&ccedil;irip, m&uuml;sl&uuml;manların tekrar y&uuml;kselişe ge&ccedil;mesine sebep olabilir. Haccın diğer yapıcı etkilerinden biri de, Allah&quot;ı tanıma i&ccedil;sel gelişme ve d&ouml;n&uuml;ş&uuml;md&uuml;r. Nitekim bu değişim ve d&ouml;n&uuml;ş&uuml;m hacıların s&ouml;z ve fiillerinde m&uuml;şahede edilir. &Ouml;rneğin, deruni arınma paklık ve Allah&quot;a yaklaşma, ilmi ve k&uuml;lt&uuml;rel programlara katılma istişare etme, fikir birliğine varma, g&uuml;&ccedil; birliğini sağlayıp, yetiştirme, islam &uuml;mmetini zul&uuml;m ve fesattan kurtarma ve koruma, adalet ve h&uuml;rriyet i&ccedil;in kıyam etmek haccın eşsiz semerelerindendir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Kur&quot;an-ı Kerim&quot;in vurguladığı gibi İbrahimi haccın en &ouml;nemli etkilerinden biri şirki tespit etme ve toplumu şirkin izlerinden arındırmaktır. G&uuml;n&uuml;m&uuml;zde cahillik d&ouml;nemindeki putlardan iz kalmamaktadır. Fakat daha tehlikeli şirk olan şey, m&uuml;stekbir s&uuml;per g&uuml;&ccedil;lerin ilahlık taslayıp, insanlara ve d&uuml;nya milletlerine sultalarını dayatmaları ve s&ouml;m&uuml;r&uuml; mekanizmasını geliştirmeleri, milletleri teslim almaya &ccedil;alışmalarıdır. Tevhidi inan&ccedil; ve islam k&uuml;lt&uuml;r&uuml;nde m&uuml;sl&uuml;manlara yapılan &ccedil;ağrı, hac merasiminde şirk simgeleri ve y&ouml;nelişlerini red ve nefy etmeleri, &ccedil;ağın m&uuml;şrik ve zalimlerinden beraat etmeleri ve onları lanetlemeleridir.</p>\n\n<p>\n	İslami rivayetler, haccın fazilet ve &ouml;nemini daha iyi aydınlatır. Hac sıradan bir ibadet değildir. Bazı hadisi şeriflerde haccın hedef ve etkileri, cihad seviyesindedir. Suneni İbni Mace Mesned-i Ahmet bin Hanbel&quot;de kaydedilen hadisi şerifte ş&ouml;yle buyruluyor:</p>\n\n<p>\n	&nbsp;&nbsp; Allah yolunda savaşanlarla hac ve umre yapan halkın davet edicisi Allah&quot;tır.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; Emir&quot;&uuml;l M&uuml;minin Hz. Ali (as) da K&acirc;be&quot;yi d&uuml;nyanın en faziletli noktası ve haccı da en g&ouml;rkemli ibadet, islam sancağının dalgalandırılması olayı ve din temellerinin sağlamlaştırıcısı olarak niteliyor.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp; İmam Ali (as) ayrıca, haccı, beşeri toplumdaki yoksulluk ve g&uuml;nahı arındıran bir eylem olarak nitelendirip, ş&ouml;yle buyuruyor. Hac ve umre, yoksulluğu izole eder ve g&uuml;nahları siler. İslami k&uuml;lt&uuml;r ve tevhidi d&uuml;nya g&ouml;r&uuml;ş&uuml;ndeki haccın y&uuml;ksek faziletleri ve yapıcı eserlerinden dolayı d&uuml;nya m&uuml;sl&uuml;manları, bu azametli manevi sefere &ccedil;ıkmaya &ouml;zen g&ouml;steriyorlar. Hac, yoksulla zengini, siyah deriliyle beyaz insanı birleştirip b&uuml;t&uuml;nleştirir. İnsanlar hangi ırk ve kavimden olursa olsunlar, Allah&quot;ın l&uuml;tuf ve rahmeti sayesinde, engin ve derin haccın manevi okyanusunda kendine bir yer bulur.</p>','İslam Dini ve Kültüründe Hac','','publish','closed','open','','islam-dini-ve-kulturunde-hac','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3187',0,'post','',0),(3188,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	Oru&ccedil;, takva ve sakınma ruhunun oluşmasında ve onu g&uuml;&ccedil;lendirmede &ouml;nemli rol oynayan bir unsurdur. Kur&acirc;n-ı Kerim orucun bu b&uuml;y&uuml;k yararına &quot;Umulur ki sakınırsınız.&quot; ifadesiyle işaret etmiş ve bu ibadetin takva elde etmede &ouml;nemli bir etken olduğunu a&ccedil;ıklamıştır.<br />\n	Takva ve Allah&#39;tan korkarak g&uuml;nahtan sakınma, bir M&uuml;sl&uuml;manın kendisini eğitmesinde, ıslah etmesinde ve insana layık bir şahsiyet kazanmasında &ccedil;ok &ouml;nemli rol oynar. İşte bu pek değerli sonuca ulaşabilmek i&ccedil;indir ki, ramazan ayında g&uuml;nahlardan sakınmak, ibadetlerin en &uuml;st&uuml;n&uuml; olarak g&ouml;sterilmiştir.<br />\n	Peygamber efendimiz (s.a.a) bir hutbesinde M&uuml;sl&uuml;manlara m&uuml;barek ramazan ayının faziletlerini anlatırken, Hz. Ali&#39;nin (a.s) kendilerine &quot;Bu ayın en iyi ameli nedir?&quot; diye sorması &uuml;zerine ş&ouml;yle buyurmuştur: &quot;Ey Ebu&#39;l-Hasan! Bu ayda en iyi amel, takva ve Allah&#39;ın haramlarından ka&ccedil;ınmaktır.&quot; [1]<br />\n	Oru&ccedil; tutan kimse, orucunun m&uuml;kemmel olmasının tek şartı olan bu il&acirc;h&icirc; g&ouml;revi yerine getirmekle, kendinde takva ruhunu canlandırır. İnsanın kendisini kontrol etmesi bu ayda ve oru&ccedil; h&acirc;linde &ccedil;ok daha kolaydır. &Ccedil;&uuml;nk&uuml; a&ccedil;lık, susuzluk ve oru&ccedil;lu olmanın beraberinde getirdiği diğer kısıtlamalar, isyank&acirc;r olan hayvan&icirc; i&ccedil;g&uuml;d&uuml;ler ve arzuların yaktığı ateşi &ouml;nemli &ouml;l&ccedil;&uuml;de s&ouml;nd&uuml;r&uuml;r. Ge&ccedil;ici olsa bile akıl ve canı şehvetlerin pen&ccedil;esinden kurtararak oru&ccedil;lu kimse i&ccedil;in takva ve sakınmaya elverişli bir eğitim ortamı hazırlar. B&ouml;ylece bir ay boyunca tekrarlanan bu eğitim, denetim ve s&uuml;rekli kendini kontrol ediş sonucunda, g&uuml;nahtan sakınmasını sağlayacak bir &quot;koruyucu g&uuml;&ccedil;&quot; oluşur. Bunun doğal bir sonucu olarak da o insanda g&uuml;nah, k&ouml;t&uuml;l&uuml;k ve yanlışlıklardan &ccedil;ekinme huyu, bir alışkanlık olarak k&ouml;k salmaya ve giderek gelişmeye başlar. Bu bir aylık denetimin kendisine kazandırdığı tecr&uuml;be sonucu ramazan ayından sonra da s&ouml;z konusu &ccedil;ekinme ve sakınmayı s&uuml;rd&uuml;r&uuml;r. B&ouml;ylece Kur&#39;&acirc;n&#39;ın tabiriyle insanın kerametinin kendisine bağlı olduğu &quot;takva&quot;nın y&uuml;ce makamına sonsuza dek sahip olmak &uuml;zere erişebilmeyi başarır.<br />\n	&nbsp;<br />\n	<strong>&nbsp;Takva, insana bir&ccedil;ok şey kazandırır. Biz sadece birka&ccedil;ına değinmekle yetiniyoruz:</strong><br />\n	a) Takvalı kimse, hayatında hi&ccedil;bir zaman şaşırıp kalmaz. Her t&uuml;rl&uuml; hadisede nasıl hareket edeceğini ve ne yapacağını bilir. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Kim Allah&#39;tan korkup-sakınırsa, Allah ona bir &ccedil;ıkış yolu kılar.&quot;[2]<br />\n	b) Takva sahibi insan, karşılaştığı t&uuml;m hadiselerde hakla batılı birbirinden ayırt edebilir. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Ey inananlar, Allah&#39;tan korkup-sakınırsanız, O size (hakla batılı, hayırla şerri) ayırt etme kabiliyeti verir.&quot; [3]<br />\n	c) Takva sahibi insan, işlerinde devamlı kolaylık g&ouml;r&uuml;r. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Kim Allah&#39;tan korkup-sakınırsa, Allah onun işine bir kolaylık verir.&quot;[4]<br />\n	d) Takva, insanlara hem g&ouml;kten, hem de yerden sayısız bolluklar ve bereketler inmesini sağlar. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Eğer o &uuml;lkelerin halkı inanıp k&ouml;t&uuml;l&uuml;klerden sakınsalardı, elbette &uuml;zerlerine g&ouml;kten ve yerden bolluklar ve bereketler a&ccedil;ardık; fakat onlar ya-lanladılar, biz de onları kazandıkları nedeniyle yakaladık.&quot;[5]<br />\n	Ger&ccedil;ek takvalı insana tahmin edemediği ve hesaplayamadığı yerden rızk ulaşır ve sıkıntısı giderilir. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Kim Allah&#39;tan korkup-sakınırsa. Allah onu ummadığı yerden rızıklandırır.&quot; [6]<br />\n	e) Kur&#39;&acirc;n-ı Kerim b&uuml;t&uuml;n insanların hidayeti i&ccedil;in g&ouml;nderilmesine rağmen kendisinden ancak takva sahiplerinin yararlanabileceğini vurguluyor. Kur&#39;&acirc;n&#39;ın nurundan ve i&ccedil;ermiş olduğu hidayet belgelerinden sadece takvalılar faydalanırlar. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Bu, kendisinde asla ş&uuml;phe olmayan bir kitaptır. Takva sahiplerine yol g&ouml;stericidir.&quot;[7]<br />\n	&nbsp;<br />\n	&nbsp; M&uuml;minlere şifa ve rahmet olarak indirilen Kur&#39;&acirc;n-ı Kerim, zalimlere kendi yaptıklarından dolayı asla yarar sağlamaz. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Biz Kur&#39;&acirc;n&#39;dan m&uuml;minler i&ccedil;in şifa ve rahmet olan şeyleri indiririz. Oysa o, zalimlere ziyan artırmaktan başka bir katkıda bulunmaz.&quot; [8]<br />\n	Şimdiye kadar s&ouml;z konusu edilen hususlar, takvanın d&uuml;nyev&icirc; sonu&ccedil;larından bazılarıydı sadece. Takvanın bir&ccedil;ok uhrev&icirc; semereleri de vardır. Bunlardan en &ouml;nemlisi takvanın keramet &ouml;l&ccedil;&uuml;s&uuml; olmasıdır. Nitekim y&uuml;ce Allah ş&ouml;yle buyurur: &quot;Ey insanlar! Biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletlere ve kabilelere ayırdık. Ş&uuml;phesiz Allah katında sizin en &uuml;st&uuml;n olanınız (ırk ya da soyca &uuml;st&uuml;n olanınız değil), en &ccedil;ok korunanızdır.&quot; [9]<br />\n	Bu hususta fazla bilgi edinmek isteyenler, ilgili ayet ve hadis kitaplarına bakabilirler.<br />\n	&nbsp;&nbsp;<br />\n	&nbsp;____________________________________<br />\n	[1]- Vesail&#39;uş-Şia, Kitab&#39;us-Savm, c.7, s.228<br />\n	[2]- Talak, 2<br />\n	[3]- Enf&acirc;l, 29<br />\n	[4]- Talak, 4<br />\n	[5]- A&#39;r&acirc;f, 96<br />\n	[6]- Talak, 3<br />\n	[7]- Bakara, 2<br />\n	[8]- İsr&acirc;, 82<br />\n	[9]- Hucur&acirc;t, 13</p>','Oruç Ve Günahtan Sakınmak','','publish','closed','open','','oruc-ve-gunahtan-sakinmak','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3188',0,'post','',0),(3189,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	İbadet ve namazlarımızı Allah&#39;ın, Peygamber Efendimizin ve Ehlibeyt İmamlarının buyurdukları şekilde yerine getirebilmemiz i&ccedil;in şunlara dikkat etmemiz lazım:</p>\n\n<h2>\n	<br />\n	1- Bilin&ccedil; ve Şuurla Olmalıdır:</h2>\n\n<p>\n	<br />\n	D&uuml;ş&uuml;n&uuml;lmeden ve akletmeden, k&ouml;r&uuml; k&ouml;r&uuml;ne yapılan ibadetlerin sevap ve değeri yoktur. Yani, insan namaz kılarken, y&uuml;ce Allah&#39;a ihlasla y&ouml;nelmeli, ibadetinin, zikir ve dualarının, manasını ve kimin karşısında durup neler s&ouml;ylemekte olduğunu iyice bilmelidir.<br />\n	Peygamber efendimiz (Ona ve Ehlibeyt&#39;ine sel&acirc;m olsun) ş&ouml;yle buyuruyor:<br />\n	&quot;Dikkat ve bilin&ccedil;le kılınan iki rekat namaz, gaflet i&ccedil;erisinde ibadetle ge&ccedil;en b&uuml;t&uuml;n bir geceden daha iyidir.&quot;[1]<br />\n	&nbsp;</p>\n\n<h2>\n	2- Aşk ve Muhabbetle Olmalıdır:</h2>\n\n<p>\n	Tembellik, h&acirc;lsizlik ve uyuşuklukla kılınan namazın, insan &uuml;zerinde hi&ccedil; bir tesiri olmaz. Namaz kılan kimsenin g&ouml;nl&uuml;nde, Allah&#39;ın muhabbet ve sevgisinin yer etmiş olması, ona bunca nimetleri bahşeden y&uuml;ce Allah&#39;a aşk ve iştiyakla y&ouml;nelip namazını kılması gerekir. Namazını, şefkat ve rahmetiyle, ona bu kadar nimetleri veren yaratıcısına ş&uuml;krederek, muhabbet ve iştiyakla ed&acirc; etmelidir.<br />\n	Allah Resul&uuml; (s.a.a), namazı g&ouml;z&uuml;n&uuml;n nuru olarak nitelendirmekte ve: &quot;Ezanın sesini duyup da ilgisiz kalan bir kimse, kendisine yazık etmiştir&quot; buyurmaktadır.[2]<br />\n	İbadet ve namaza olan iştiyak &ouml;yle şiddetli olmalıdır ki, namaza davet anlamında ezanın sesini işitmekle her işten el &ccedil;ekip, k&acirc;inatın yaratıcısının huzurunda namaza durmak i&ccedil;in acele etmelidir.<br />\n	&nbsp;</p>\n\n<h2>\n	<span style=\"line-height: 1.6em;\">3- İhlas ve Samimiyetle Olmalıdır:</span></h2>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in emriyle din ve dinle ilgili işlerde ihlas olmalıdır, niyet ve hedef, sadece ve sadece Allah&#39;ın rızası olmalı, başka hedef ve gayeler onlara karışmamalıdır.<br />\n	&quot;Oysa kendilerine, dini yalnız Allah&#39;a halis kılarak, Allah&#39;ı birleyenler olarak O&#39;na kulluk etmeleri emredilmişti.&quot;[3]<br />\n	Riya ve g&ouml;steriş, bir &ccedil;eşit şirktir. Yapılan bir işte riyak&acirc;rlık olursa, o işin hi&ccedil; bir değeri kalmaz. Y&uuml;ce Allah da, kendisinin rızası dışında, g&ouml;steriş ve halkı aldatmak i&ccedil;in kılınan namazı kabul etmez, ona sevap da vermez.<br />\n	İhlas ve samimiyetle yapılmayan ibadet, cansız bedenden farksızdır. Namazın ruhu, ondaki ihlas ve samimiyettir.<br />\n	&nbsp;</p>\n\n<h2>\n	4- Huşu ve Korkuyla Birlikte Olmalıdır:</h2>\n\n<p>\n	<br />\n	Bazıları namazda &ccedil;ok dalgındırlar, elleri, başları ve elbiseleriyle oynarlar, o tarafa, bu tarafa, şuna buna bakarlar. Hem namaz kılarlar, hem de etraftaki konuşmalara kulak asarlar. Bunlarda beden&icirc; s&uuml;kunet ve kalp dikkati olmaz. B&uuml;t&uuml;n saydığımız bu hasletler kişilerin namazlarında tevazu ve huşuun (Allah korkusunun) olmadığının nişaneleridir.<br />\n	Namazda huşu i&ccedil;erisinde olmak; namaz kılanın, kalbi Allah&#39;la ve y&ouml;nelişi yaratıcısına olmalıdır; beden&icirc; huzur ve ruh&icirc; itminanı olmalı, ger&ccedil;ekten de her şahsiyetten ve her makamdan daha y&uuml;ce, her g&uuml;&ccedil;l&uuml;den daha g&uuml;&ccedil;l&uuml; olan y&uuml;ce Allah&#39;ın huzurunda olduğunu, i&ccedil;ten hissetmelidir.<br />\n	Bir hadis-i şerifte: &quot;Allah&#39;a sanki O&#39;nu g&ouml;r&uuml;yormuşsunuz gibi ibadet edin&quot;[4] buyrulmaktadır.<br />\n	Eğer bu h&acirc;l ve durum &uuml;zerinde bulunursanız, y&uuml;ce Allah&#39;ın, &quot;ger&ccedil;ek m&uuml;minler&quot; olarak vasıflandırdığı merhaleye ulaşırsınız. Bunların sıfatlarından birisini y&uuml;ce Allah ş&ouml;yle a&ccedil;ıklıyor:<br />\n	&quot;O m&uuml;minler ki namazlarında huşu i&ccedil;erisindedirler.&quot;[5]<br />\n	Y&uuml;ce Allah&#39;ın beğendiği bu vasıflardaki namazla; peygamberlerin, imamların, pak ve &uuml;st&uuml;n insanların na-mazlarıyla kendi namazını karşılaştıran bir insan, kendisinden ve de kıldığı namazdan utan&ccedil; duyar.<br />\n	Keşke y&uuml;ce Allah&#39;ın beğenip kabul edeceği namazı kılmaya muvaffak olabilseydik! Allah, b&ouml;yle bir namaza pek b&uuml;y&uuml;k sevap ve m&uuml;k&acirc;fat verir.<br />\n	Namazı devamlı ve de d&uuml;zg&uuml;n bir şekilde kılmak gerekir. &Ccedil;&uuml;nk&uuml; namaz konusunda gevşeklik, &ouml;nem vermeme ve de bazen kılıp bazen kılmama b&uuml;y&uuml;k bir g&uuml;nahtır.</p>\n\n<p>\n	____________________________________________</p>\n\n<p>\n	[1] - Bihar&#39;ul-Envar, c.84, s.259<br />\n	[2] - Nehc&#39;&uuml;l-Fesaha, 132. Konuşma<br />\n	[3]- Beyyine Suresi, 5. Ayet<br />\n	[4] - Misbah&#39;&uuml;ş-Şeria, s.8<br />\n	[5]- M&uuml;&#39;minun Suresi, 2. Ayet</p>','Niçin ve Nasıl Namaz Kılmalıyız','','publish','closed','open','','nicin-ve-nasil-namaz-kilmaliyiz','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3189',0,'post','',0),(3190,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&nbsp;İnsan yaratanı tanıdık&ccedil;a bir sevgi oluşur kalbinde. Bu sevgi, Allah&#39;ın y&uuml;celiği karşısında kulun tapınmasını, kulluk sunmasını ve g&ouml;n&uuml;l saygısıyla eğilmesini gerektirir.<br />\n	&nbsp; Namaz, insanın Rabbi huzurunda g&ouml;stermiş olduğu kulluğun bir tecellisi ve simgesidir.<br />\n	&nbsp; Allah&#39;a kul olan ve bu kulluğa can-u g&ouml;n&uuml;lden iman eden biri, O&#39;nun emirleri karşısında teslimiyet sunar; huzurunda tazim ile eğilir; secdeye kapanır; sırrını a&ccedil;ar; dileğini seslendirir ve kendisini var eden bu eşsiz, benzersiz yaratanı y&uuml;celikle kutsar.</p>\n\n<h2>\n	<br />\n	&nbsp; Ni&ccedil;in İbadet Edelim?</h2>\n\n<p>\n	<br />\n	İnsan, kulluk sunmak ve ibadette bulunmak i&ccedil;in yaratılmıştır. Y&uuml;ce Allah Kur&#39;&acirc;n-ı Kerim&#39;de bu ger&ccedil;eğe ş&ouml;yle temas etmektedir:<br />\n	&quot;Cinleri ve insanları ancak bana kulluk etmeleri i&ccedil;in yarattım.&quot;[1]<br />\n	&nbsp; Bu y&uuml;ce hikmet ve hedef, dinin ve el&ccedil;ilerin davetinin &ouml;n planında yer almıştır. Kur&#39;&acirc;n-ı Kerim, bu hususta ş&ouml;yle buyurmaktadır:<br />\n	&quot;Andolsun biz, her millet i&ccedil;inde: Allah&#39;a kulluk edin, tağuttan ka&ccedil;ının; diye el&ccedil;i g&ouml;nderdik.&quot;[2]<br />\n	&nbsp; Bu kulluğun faydasının Allah&#39;a değil, insanın kendisine d&ouml;neceği, insanın izzet ve saadetini temin edeceği malumdur. Zira Allah mutlak surette her şeyden m&uuml;stağnidir.<br />\n	&quot;K&acirc;r edeyim diye yaratmadım ki<br />\n	Kula ihsan olsun diye yarattım.&quot;<br />\n	&nbsp; Bir &ouml;ğretmen, &ouml;ğrencilerine &quot;Dersinize iyi &ccedil;alışın.&quot; diyorsa, bunun faydası &ouml;ğretmene değil, &ouml;ğrencilere dokunacaktır.<br />\n	İnsanın kulluk sunmasını gerektiren nedenler &ouml;zetle ş&ouml;yle sıralanabilir:<br />\n	&nbsp;<br />\n	<strong>1- Allah&#39;ın Y&uuml;celiği</strong><br />\n	&nbsp; &nbsp;İnsan, tanınmış biriyle karşılaştığında m&uuml;tevazı davranır ve b&uuml;y&uuml;k bir bilginle g&ouml;r&uuml;şt&uuml;ğ&uuml;nde saygı g&ouml;sterir. Bu insanlar karşısında m&uuml;tevazı ve saygılı olmanın nedeni, o insanların sahip olduğu y&uuml;celik ve bilgi karşısında insanın kendini k&uuml;&ccedil;&uuml;k g&ouml;rmesidir. Şanı y&uuml;ce Allah, azamet ve kibriya kaynağıdır. Allah&#39;ın azamet ve y&uuml;celiğini tanıyan hor ve hakir insan, huzu ve huşu eder.</p>\n\n<p>\n	<strong>2- İhtiya&ccedil; ve Bağlılık Duygusu</strong><br />\n	&nbsp; &nbsp;İnsan, her y&ouml;n&uuml;yle muhta&ccedil; ve zayıf bir varlıktır; y&uuml;ce Allah ise ihtiya&ccedil;sızlığın zirvesi, mutlak manada m&uuml;stağni ve insanın her şeyinin sahibidir. İşte bu ger&ccedil;ek, insanın Allah karşısında kulluk etmesini gerektiren &ouml;nemli nedenlerden biridir.</p>\n\n<p>\n	<strong>3- Nimete Ş&uuml;kretmek</strong><br />\n	&nbsp; &nbsp;Her alanda ve her y&ouml;nden insanı &ccedil;epe&ccedil;evre kuşatan hadsiz hesapsız il&acirc;h&icirc; nimetler, Allah&#39;a tapmanın en g&uuml;&ccedil;l&uuml; gayesini ortaya koyar. İnsan d&uuml;nyaya gelmeden &ouml;nce bu nimetler yağmuru başlar, &ouml;m&uuml;r boyu devam eder ve hatta liyakat g&ouml;sterildiği taktirde ahiret yurdunda da o nimetlerden pay alınır. Kur&#39;&acirc;n-ı Kerim bu noktaya vurgu yaparak asr-ı saadetteki M&uuml;sl&uuml;manlara hitaben ş&ouml;yle buyurmaktadır:<br />\n	&quot;&Ouml;yleyse, kendilerini a&ccedil;ken doyuran ve korku i&ccedil;indeyken g&uuml;ven veren bu K&acirc;be&#39;nin rabbine kulluk etsinler.&quot;[3]<br />\n	&nbsp;&nbsp;<br />\n	<strong>4- Fıtrat</strong><br />\n	&nbsp; &nbsp;İbadet ve kulluk, insanın &ouml;z yaratılışında var olan bir ger&ccedil;ektir. Bu g&uuml;d&uuml;n&uuml;n olgunlaşması ve en m&uuml;kemmel h&acirc;line y&uuml;celmesi, asıl mabuda y&ouml;nlendirilmesiyledir. İnsanın sapkınlık i&ccedil;inde olması ve &ccedil;ıkmaza d&uuml;şmesi durumunda ise vehim &uuml;r&uuml;n&uuml; mabutlara kulluk sunacağı ka&ccedil;ınılmazdır. Put, ay, g&uuml;neş ve buzağıya tapınmak, bu sapkınlığın mevcut ve somut &ouml;rneklerindendir.<br />\n	&nbsp; &nbsp;Bu dalaletin insan hayatındaki farklı bir yansıması ise madde, makam, tağut, madalya, eş, araba. gibi şeylere tapmaktır.<br />\n	Peygamberler, fıtratı &ouml;z ger&ccedil;eğine d&ouml;nd&uuml;rmek ve insanı başkalarına kul olmaktan kurtarmak i&ccedil;in gelmişlerdir.<br />\n	&nbsp; &nbsp;M&uuml;minlerin Emiri Ali (a.s), Allah Resul&uuml;&#39;n&uuml;n (s.a.a) peygamberliğini ş&ouml;yle yorumlamaktadır:<br />\n	&quot;Allah, kullarını putperestlikten kurtarıp, Allah&#39;a tapmaya davet etmesi i&ccedil;in Hz. Muhammed&#39;i (s.a.a) peygamberliğe se&ccedil;ti.&quot;[4]<br />\n	&nbsp; &nbsp;İbadet ve kulluk g&uuml;d&uuml;s&uuml; insanın fıtratında gizlidir. Bu g&uuml;d&uuml;n&uuml;n iyi eğitilmemesi ve y&ouml;nelmesi gerektiği y&ouml;ne y&ouml;nlendirilmemesi durumunda, tağut ve putperestliğe y&ouml;neleceği ka&ccedil;ınılmazdır. Bu, her &ccedil;ocuğun beslenme ihtiyacına benzer; bu ihtiya&ccedil; doğru olarak giderilmediği taktirde, &ccedil;ocuğun toprak yemesi ve hatta bundan zevk alması gayet tabiidir.<br />\n	&nbsp; &nbsp;Bu fıtr&icirc; eğilim de doğru bir y&ouml;nde doyurulmayacak olsa, elbette ki insan ge&ccedil;ici ve kof aşklara veya i&ccedil;eriksiz ve sapkın tapınmalara du&ccedil;ar olacaktır.<br />\n	__________________________________________________</p>\n\n<p>\n	[1]- Zariyat, 56<br />\n	[2]- Nahl, 36<br />\n	[3]- Kureyş, 3-4<br />\n	[4]- Nehc&#39;&uuml;l-Bel&acirc;ğa, Hutbe: 147</p>','En Güzel İbadet Namaz','','publish','closed','open','','en-guzel-ibadet-namaz','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3190',0,'post','',0),(3191,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&nbsp;</p>\n\n<h2>\n	&nbsp; &Ccedil;ocuk İhsan Etmekte Hak Te&acirc;l&acirc;&rsquo;nın İradesi</h2>\n\n<p>\n	&nbsp; Hak Te&acirc;l&acirc;&rsquo;nın mukaddes v&uuml;cudu dilediğini yapan g&ouml;klerin ve yerin maliki, &Acirc;lim, Kadir, ilim ve kudret sahibi, hikmetli, &Acirc;dil, Rahman ve Rahim&rsquo;dir.</p>\n\n<p>\n	&nbsp; Allah&rsquo;ın kulları hakkındaki iradesi ve kararı, l&uuml;tf&uuml;n&uuml;n, muhabbetinin aynısıdır; aşk ve rahmet tecellisidir; y&uuml;celik tecellisi ve g&uuml;zel bir se&ccedil;imdir.</p>\n\n<p>\n	&nbsp; Allah, kulu i&ccedil;in ne isterse, o kulun d&uuml;nya ve ahiret yararınadır. Kul, Hak Te&acirc;l&acirc;&rsquo;nın hikmet, adalet, rahmet ve iradesine teslim olmalıdır. Bu teslimiyet hali, batın ibadetinin en &uuml;st&uuml;n&uuml;d&uuml;r. Peygamberlerin ve evliyanın ahl&acirc;kındandır. Arif ve &acirc;şıkların Hak Te&acirc;l&acirc;&rsquo;ya marifet ve aşkının nişanesidir.</p>\n\n<p>\n	&nbsp;Allah&rsquo;ın bazılarını kısır kılması, dilediğine kız vermesi, dilediğine erkek &ccedil;ocuk vermesi ve dilediğine kız ve erkek ikiz &ccedil;ocuklar ihsan etmesi, b&uuml;t&uuml;n bunların hepsi Allah&rsquo;ın l&uuml;tuf ve merhametidir ve Allah&rsquo;ın varlığı kullarına duyduğu aşkıdır.</p>\n\n<p>\n	&ldquo;G&ouml;klerin ve yerin egemenliği Allah&rsquo;ındır. Dilediğini yaratır, dilediğine kız &ccedil;ocuk, dilediğine de erkek &ccedil;ocuk verir. Yahut hem kız hem erkek &ccedil;ocuk verir, dilediğini de kısır kılar. O, bilendir, her şeye kadirdir.&rdquo; [1]</p>\n\n<p>\n	&nbsp;Bu ayeti şerife esasınca kız &ccedil;ocuğu Allah&rsquo;ın saltanat ve egemenliğinin bir tecellisi, yaratılışta iradesinin tecellisi ve insan hakkındaki ilim ve kudretinin nurudur.Hak Te&acirc;l&acirc;&rsquo;nın, ilim, kudret, fiil, irade, h&uuml;k&uuml;met ve malikiyetinin bir gereği de anne ve babanın bir kız &ccedil;ocuğuna sahip olmasıdır.Kız &ccedil;ocuğu olduğunda y&uuml;z&uuml;n&uuml; asmak, ger&ccedil;ekte Allah&rsquo;ın uluhiyetine, malikiyetine, yaratışına, se&ccedil;imine, ilim ve kudretine y&uuml;z asmaktır. Dolayısıyla bu b&uuml;y&uuml;k bir g&uuml;nahtır, ahmak&ccedil;a bir halet, mantık ve hikmetten uzak bir durumdur.</p>\n\n<p>\n	&nbsp;&Ccedil;ocuk &ouml;lecek olursa, İmam Sadık&rsquo;ın (a.s) da buyurduğu gibi Berzah &acirc;leminde, İbrahim ve Sara&rsquo;nın yanında eğitilmesi anne babasının ahiretine azık olması i&ccedil;in onlara verilir.</p>\n\n<p>\n	&nbsp;Şehit, &ldquo;Mesken&rsquo;ul-Fuat&rdquo; adlı kitabında, altıncı İmam&rsquo;ın (a.s) ş&ouml;yle buyurduğunu nakletmiştir: &ldquo;&Ccedil;ocuğunun &ouml;l&uuml;m&uuml;ne sabretmenin ve sızlanıp tahamm&uuml;ls&uuml;zl&uuml;k g&ouml;stermekten uzak durmanın sevabı &ccedil;ocuğun hayatta kalmasından ve Hz. Mehdi&rsquo;nin (a.s) yanında Allah yolunda cihat ederek şehit olmasından daha &uuml;st&uuml;nd&uuml;r.&rdquo;İmam H&uuml;seyin (a.s) altı aylık şehit &ccedil;ocuğunu &ccedil;adıra geri getirdi. Kız kardeşi Zeynep&rsquo;in kucağına koydu, kendisi yere oturdu ve ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;ım! Bu altı aylık &ccedil;ocuğu kıyamet g&uuml;n&uuml; benim i&ccedil;in bir azık karar kıl.&rdquo;</p>\n\n<p>\n	&Ouml;l&uuml; bir &ccedil;ocuk bile insan i&ccedil;in bu kadar değerli ise o halde geride kalan ve b&uuml;y&uuml;yen, terbiye, vakar, edep ve imanı anne babasının zahmetlerinin bir &uuml;r&uuml;n&uuml; olan &ccedil;ocuğun insan i&ccedil;in ne kadar b&uuml;y&uuml;k bir değeri vardır! Kız ve erkek &ccedil;ocuğun hi&ccedil; bir farkı yoktur burada maksat insanın evladıdır.</p>\n\n<p>\n	&nbsp; Kur&rsquo;&acirc;n-ı Kerim&rsquo;in Enf&acirc;l suresi 28. ayette buyurduğu gibi insanın &ccedil;ocukları insan i&ccedil;in Hak Te&acirc;l&acirc;&rsquo;nın bir imtihan vesilesidir. Eğer insan bu imtihanı başarıyla ge&ccedil;ecek olursa, yani varlığına, hoşnut ve razı olursa, &ccedil;ocuğunun dini eğitim ve terbiyesi hususunda &ccedil;alışırsa, g&uuml;c&uuml; oranında onun evliliği i&ccedil;in gerekli şeyleri temin ederse, ona saygılı olursa, ona saygı g&ouml;sterme ve hakkını eda etmede kusurlu davranmazsa fevkalade b&uuml;y&uuml;k bir sevaba erişmiş olur.&ldquo;Mal ve oğullar, d&uuml;nya hayatının s&uuml;s&uuml;d&uuml;r. Ama baki kalacak yararlı işler, sevap olarak da, emel olarak da, Rabbinin katında daha hayırlıdır.&rdquo; [2]</p>\n\n<p>\n	&nbsp;&Ccedil;ocuğunun terbiyesi i&ccedil;in zahmet &ccedil;eken, onu Hak Te&acirc;l&acirc;, peygamberleri, velayet ve Kur&rsquo;&acirc;n ile tanıştıracak olursa bunlar, işlerinin hi&ccedil; birisine benzemeyen geride kalan salih amellerdir. Allah nezdinde bu, insan i&ccedil;in daha iyidir ve akıbeti daha g&uuml;zeldir.</p>\n\n<p>\n	&nbsp;Meryem-i K&uuml;bra, Hz. Hatice, y&uuml;ce Asiye, Fatımat&rsquo;&uuml;z Zehra ve Zeynep-i K&uuml;bra kendi babaları i&ccedil;in geride kalan en iyi salih ameller değil miydi?</p>\n\n<p>\n	&nbsp;Neden bir kimse kız &ccedil;ocuğu sahibi olmaktan sıkılmaktadır? Anne rahminde yer alan bir &ccedil;ocuk Allah&rsquo;tan başkasının emriyle mi kız olmaktadır? &Ccedil;ocuğun rahimde kız olması Allah&rsquo;ın l&uuml;tuf, rahmet, inayet ve merhametidir. Dolayısıyla O&rsquo;nun l&uuml;tuf ve iradesine teslim olmak gerekir. &Ouml;mr&uuml;n&uuml;n sonuna kadar b&uuml;t&uuml;n v&uuml;cuduyla kız &ccedil;ocuğuna sahip olma nimeti i&ccedil;in Allah&rsquo;a ş&uuml;kretmelidir.</p>\n\n<p>\n	&nbsp;Şu ger&ccedil;eğe kesinlikle dikkat ediniz: Allah Resul&uuml;&rsquo;n&uuml;n, Kasım, Tayyib, Tahir ve İbrahim adında erkek &ccedil;ocukları oldu. Ger&ccedil;i hi&ccedil; birisi hayatta kalmadılar. Ama erkek &ccedil;ocuğu olduğu i&ccedil;in Allah tarafından kutlanmadı. Bu konuda Kur&rsquo;&acirc;n-ı Kerim&rsquo;de de bir ayet nazil olmadı ama kızı Fatıma, Hatice&rsquo;nin temiz rahminde v&uuml;cuda gelince m&uuml;barek Kevser suresi nazil oldu ve Peygamber&rsquo;e bol hayrın ve ebedi iyiliğin verildiği m&uuml;jdelendi.</p>\n\n<h2>\n	Kız &Ccedil;ocuğu Hakkındaki &Ccedil;ok &Ouml;nemli Rivayetler</h2>\n\n<p>\n	&nbsp;İnsanın kız &ccedil;ocuğu olmadığı takdirde Hak Te&acirc;l&acirc;&rsquo;ya doğru ellerini kaldırarak ihl&acirc;s i&ccedil;inde kız &ccedil;ocuğuna sahip olması i&ccedil;in dua etmesi ve yalvarıp yakarması m&uuml;stahaptır.</p>\n\n<p>\n	&nbsp;O b&uuml;y&uuml;k Peygamber İbrahim Halil, İsmail ve İshak gibi &ccedil;ocukları olduğu halde kız &ccedil;ocuğuna sahip olmak i&ccedil;in Allah&rsquo;ın derg&acirc;hına elini uzattı. İmam Sadık (a.s) onun duasını şu şekilde nakletmiştir: &ldquo;Ş&uuml;phesiz İbrahim (a.s) &ouml;l&uuml;m&uuml;nden sonra ağlaması ve yalvarıp yakarması i&ccedil;in rabbinden kendisine bir kız &ccedil;ocuğu nasip etmesini diledi.&rdquo; [3]Bu rivayette ifade dilen hedef &ccedil;ok &ouml;nemli değildir. &Ouml;nemli olan şey istenilen şeydir. Ulu&rsquo;l-Azm Peygamberleri&rsquo;nden biri olan İbrahim (a.s) kız &ccedil;ocuğundan mahrum olduğu i&ccedil;in bu nimete erişmek &uuml;zere dua etmiştir.</p>\n\n<p>\n	&nbsp;Kız &ccedil;ocuğuna sahip olmak baba i&ccedil;in bir kıvan&ccedil;tır. Zira y&uuml;ce İsl&acirc;m Peygamberi de bir kız babası idi. Allah Resul&uuml; ile hayattaki bu benzerlik, insana kız &ccedil;ocuğunun inayet edilmesiyle ger&ccedil;ekleşmektedir ve de ger&ccedil;ekten insan i&ccedil;in b&uuml;y&uuml;k bir kıvan&ccedil; vesilesidir. İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Resulullah kızların babası idi.&rdquo; [4]</p>\n\n<p>\n	&nbsp;Eğer bir kimsenin kızı yoksa ama kız kardeşi varsa yine de Hak Te&acirc;l&acirc;&rsquo;nın rahmet kapılarından biri y&uuml;z&uuml;ne a&ccedil;ılmış demektir.Altıncı İmam (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim &uuml;&ccedil; kız veya &uuml;&ccedil; kız kardeşe bakacak olursa ona cennet farz olur.&rdquo; [5]</p>\n\n<p>\n	&nbsp;Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Kız &ccedil;ocukları ne de g&uuml;zeldir. Merhametli, yumuşak huylu, yardımcı, işe hazırlıklı ve insanın dostlarıdır. Bereketli ve temizliğe ilgi duyanlardır.&rdquo; [6]</p>\n\n<p>\n	&nbsp;Altıncı İmam (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim iki kız &ccedil;ocuğu veya iki kız kardeş veya iki hala veya iki teyzeye bakacak olursa ş&uuml;phesiz ateşten korunmuş olur.&rdquo; [7]</p>\n\n<p>\n	&nbsp;Bir şahıs Allah Resul&uuml;&rsquo;n&uuml;n yanında oturan bir ş&acirc;hısa eşinin kız &ccedil;ocuğu doğurduğunu haber verince o şahsın rengi değişti. İsl&acirc;m Peygamberi (s.a.a), &ldquo;Ne olmuş? &rdquo; diye sordu. O adam cevaben: &ldquo;Hayırdır,&rdquo; dedi. Peygamber (s.a.a) tekrar: &ldquo;Ne olmuş?&rdquo; diye sordu. O adam ş&ouml;yle dedi: &ldquo;Evimden &ccedil;ıktığım zaman eşim doğum sancıları &ccedil;ekiyordu, bu şahıs ise bana kızımın olduğunu haber verdi.&rdquo;Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Yery&uuml;z&uuml; onu taşıyıcı, g&ouml;ky&uuml;z&uuml; başına g&ouml;lge salıcı, Allah da onun rızkını vericidir. Kız &ccedil;ocuğu g&uuml;zel koklayacağın bir deste g&uuml;ld&uuml;r.&rdquo; Peygamber (s.a.a) daha sonra ashabına d&ouml;nerek ş&ouml;yle buyurdu: &ldquo;Bir kız &ccedil;ocuğu olan kimsenin sorunu vardır. (Onu terbiye etmek, korumak, &ccedil;eyizini hazırlamak, evliliği i&ccedil;in gerekli hazırlıkları g&ouml;rmek ve damat edinmek endişesi i&ccedil;inde olmak. Her kimin iki kızı varsa Allah i&ccedil;in onun yardımına koşunuz. Her kimin &uuml;&ccedil; kızı varsa cihattan ve istemediği şeyden muaftır. Her kimin d&ouml;rt kızı varsa ey Allah&rsquo;ın kulları ona yardım ediniz, ona bor&ccedil; veriniz ve ona merhamet ediniz.&rdquo; [8]</p>\n\n<p>\n	&nbsp;Kız &ccedil;ocuğu ne kadar değerlidir ki Allah Resul&uuml; dostlarına, kız &ccedil;ocuğuna sahip olanların yardımına koşmalarını tavsiye etmektedir ve kız &ccedil;ocuğuna sahip olanlara yardım etmeyi il&acirc;hi bir g&ouml;rev olarak saymaktadır.İmam Sadık (a.s) zamanında bir adamın, kız &ccedil;ocuğu oldu, İmam&rsquo;ın huzuruna vardığında, o şahsın rahatsız ve &ouml;fkeli olduğunu g&ouml;r&uuml;nce, kendisine ş&ouml;yle buyurdu: &ldquo;Farz et ki Allah sana vahiy indirmiş ve ş&ouml;yle buyurmuştur: &ldquo;Senin Allah&rsquo;ın olan ben mi senin i&ccedil;in se&ccedil;eyim, yoksa ben olduğum halde sen mi se&ccedil;mek istiyorsun. Bu durumda ne cevap verirsin?&rdquo; O ş&ouml;yle arz etti: &ldquo;Ben ş&ouml;yle derdim: &ldquo;Sen benim i&ccedil;in se&ccedil;.&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Şimdi merhamet sahibi olan Allah senin i&ccedil;in kız se&ccedil;miştir. Ey adam&rsquo;! Musa ve Hızır&rsquo;ın rivayetinde yer aldığı &uuml;zere Hızır (a.s) o aile i&ccedil;in maslahat g&ouml;rerek Allah&rsquo;ın emriyle o &ccedil;ocuğu &ouml;ld&uuml;rd&uuml; ve Musa&rsquo;ya ş&ouml;yle dedi: &ldquo;Rablerinin o &ccedil;ocuktan daha temiz ve onlara daha &ccedil;ok merhamet eden birini vermesini istedik.&rdquo; [9]</p>\n\n<p>\n	&nbsp;Hak Te&acirc;l&acirc; Hızır&rsquo;ın eliyle &ouml;ld&uuml;r&uuml;len ve Musa&rsquo;nın (a.s) itirazına yol a&ccedil;an ve Hızır&rsquo;ın, &ldquo;Allah bundan daha iyisini anne ve babasına verecektir&rdquo; dediği o &ccedil;ocuğun yerine, neslinden yetmiş peygamberin geldiği bir kız &ccedil;ocuğu inayet buyurdu.&rdquo; [10]</p>\n\n<p>\n	&nbsp; İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Kız &ccedil;ocukları iyiliklerdir, erkek &ccedil;ocukları Hak Te&acirc;l&acirc;&rsquo;nın nimetleridir, iyiliklere sevap verilir, nimetten ise hesap sorulur.&rdquo; [11]</p>\n\n<p>\n	&nbsp; Mirac gecesi Allah-u Te&acirc;l&acirc; Peygamberi&rsquo;ne (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Kız &ccedil;ocuğu sahibi olanlara de ki kız sahibi olmak hususunda sabırsızlık g&ouml;stermeyiniz, ş&uuml;phesiz ki onları ben yarattım ve onların rızkını da ben vereceğim.&rdquo; [12]</p>\n\n<p>\n	&nbsp; İmam Sadık (a.s) ş&ouml;yle buyurmuştur: &ldquo;Her kim kızının &ouml;lmesini isterse Kıyamette isyancılardan biri sayıldığı halde Allah&rsquo;ın huzuruna varır.&rdquo; [13]</p>\n\n<p>\n	&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ş&uuml;phesiz Allah Tebarek ve Te&acirc;l&acirc; kız &ccedil;ocuklarına erkek &ccedil;ocuklarından daha merhametlidir. Kızını sevindiren kimseyi Allah da kıyamet g&uuml;n&uuml; sevindirir.&rdquo; [14]</p>\n\n<p>\n	&nbsp; Allah Resul&uuml; (s.a.a) sonunda kız &ccedil;ocuğunun değeri hakkında ş&ouml;yle buyurmuştur: &ldquo;Evlatlarınızın en hayırlısı kız &ccedil;ocuklarıdır.&rdquo; [15]</p>\n\n<p>\n	&nbsp; Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Her kim &uuml;&ccedil; kız veya &uuml;&ccedil; kız kardeşine bakacak olursa cennet ona farz olur.&rdquo; Bir kimse ş&ouml;yle arz etti: Eğer iki kişiye bakacak olursa&rdquo; Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Yine de cennet ona farzdır.&rdquo; Bunun &uuml;zerine ş&ouml;yle arz ettiler: Eğer bir kız &ccedil;ocuğu ve bir de kız kardeşi de bulunursa durum nedir? &rdquo; Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Yine de cennet ona farz olur.&rdquo; [16]</p>\n\n<p>\n	&nbsp;Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Her kim bir pazara gider de bir hediye alırsa ve onu ailesine g&ouml;t&uuml;r&uuml;rse muhta&ccedil;lar topluluğuna sadaka taşıyan bir kimse gibidir. Erkeklerden &ouml;nce kızlara vermelidir. Ş&uuml;phesiz kız &ccedil;ocuğunu sevindiren kimse, İsmail&rsquo;in soyundan bir k&ouml;leyi azat etmiş gibidir.&rdquo; [17]&nbsp;&nbsp; Ger&ccedil;ekten de bu &ccedil;ok ilgin&ccedil; bir rivayettir. Beşer tarihinin k&uuml;lt&uuml;r&uuml;nde bu şekilde kız &ccedil;ocuğuna bakmak savunulmamıştır. Aksine kız &ccedil;ocukları ve kadınların milletler arasında g&uuml;zel bir konumu yoktu. Allah Resul&uuml; (s.a.a) bu ihl&acirc;slı zahmetleri sebebiyle kız &ccedil;ocukları ve kadınların hayatı, kız &ccedil;ocuğu ve kadınlara bakmak hususunda b&uuml;y&uuml;k manevi bir devrim ger&ccedil;ekleştirdi.</p>\n\n<p>\n	&nbsp;Bundan da daha ilginci Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) ş&ouml;yle buyurmasıdır: &ldquo;&Ccedil;ocuklarınızı, ağladıkları ve &ccedil;ocukluklarından dolayı inledikleri sebebiyle d&ouml;vmeyin, zira &ccedil;ocuğun ağlaması anlamlıdır. &Ccedil;ocukların ilk d&ouml;rt ayda ağlaması tevhide şahadette bulunmalarıdır. İkinci d&ouml;rt ayda ağlaması Peygamber&rsquo;e ve Ehl-i Beyti&rsquo;ne sal&acirc;vat g&ouml;ndermektir, &uuml;&ccedil;&uuml;nc&uuml; d&ouml;rt ayda ağlamaları ise anne ve babası i&ccedil;in duadır.&rdquo; [18]</p>\n\n<p>\n	&nbsp;O halde Allah-u Te&acirc;l&acirc;&rsquo;nın vahdaniyetine şahadette bulunan Peygamber&rsquo;e ve Ehl-i Beyti&rsquo;ne selam g&ouml;nderen ve anne babasına dua eden &ccedil;ocuğu d&ouml;vmeyiniz. Bırakın dayağı hak etmesini hatta anlamlı ağladığı i&ccedil;in b&uuml;t&uuml;n v&uuml;cudunla ona riayet etmen ve l&uuml;tuf ve merhametini ondan esirgememen farzdır.</p>\n\n<p>\n	Şu &ouml;nemli rivayete de tevecc&uuml;h ediniz:</p>\n\n<p>\n	&ldquo; İmam Sadık&rsquo;ın (a.s) dostlarından biri olan Sekuni ş&ouml;yle diyor: &ldquo;Gam, h&uuml;z&uuml;n ve dert i&ccedil;inde Altıncı İmam&rsquo;ın yanına vardım ve bana ş&ouml;yle buyurdu: &ldquo;Ey Sekuni! Neden &uuml;z&uuml;nt&uuml;l&uuml;s&uuml;n.&rdquo; Ben ş&ouml;yle arz ettim: &ldquo;bir kız &ccedil;ocuğum oldu&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Y&uuml;k&uuml;n&uuml; yery&uuml;z&uuml; taşımakta, rızkını Allah vermektedir. Yaşayacağı zaman da seninkiyle farklıdır, rızkını kendisi yiyecektir.&rdquo; Sekuni devamla ş&ouml;yle demiştir: &ldquo;Allah&rsquo;a yemin olsun ki &uuml;z&uuml;nt&uuml;m ortadan kalktı, daha sonra İmam bana ş&ouml;yle sordu: &ldquo;Ona ne isim koydun?&rdquo; ben ş&ouml;yle dedim: &ldquo;ona Fatıma ismini koydum&rdquo; İmam (a.s) ş&ouml;yle buyurmuştur: &ldquo;Ah, ah, ah! &rdquo; daha sonra da elini alnına koyarak ah &ccedil;ekti ve ş&ouml;yle buyurdu: &ldquo;Adını Fatıma koyduğuna g&ouml;re sakın ona k&ouml;t&uuml; bir s&ouml;z s&ouml;yleme, ona lanet etme ve onu d&ouml;vme&rdquo; [19]</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Her kimin kız &ccedil;ocuğu olur da onu terk etmez ve erkek &ccedil;ocuklarını tercih etmezse, Allah onu cennete sokar.&rdquo; [20]&nbsp; &nbsp;</p>\n\n<p>\n	&nbsp;Hakeza Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Herkimin bir kız &ccedil;ocuğu olursa, bu kendisi i&ccedil;in bin hacdan, bin cihattan, bin kurbandan ve bin ziyafetten daha hayırlı olur.&rdquo; [21]</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Cennet annelerin ayakları altındadır.&rdquo; (Mizan&rsquo;ul Hikmet, c. 10, s. 712)</p>\n\n<p>\n	-----------------------------------------------------------------------------</p>\n\n<p>\n	[1]- Ş&ucirc;r&acirc;, 49- 50</p>\n\n<p>\n	[2]- Kefh, 46</p>\n\n<p>\n	[3]- Vesail, c. 21, s. 361 Alu&rsquo;l-Beyt baskısı</p>\n\n<p>\n	[4]- a. g. e.</p>\n\n<p>\n	[5]- a. g. e.</p>\n\n<p>\n	[6]- Vesail, c. 21, s. 362</p>\n\n<p>\n	[7]- a. g. e.</p>\n\n<p>\n	[8]- Vesail, c. 21, s. 365</p>\n\n<p>\n	[9]- Kehf, 81</p>\n\n<p>\n	[10]- Kafi, c. 6, s. 6 ve Vesail, c. 21, s. 364</p>\n\n<p>\n	[11]- Vesail, c. 21, s. 365- 366</p>\n\n<p>\n	[12]- a. g. e.</p>\n\n<p>\n	[13]- a. g. e.</p>\n\n<p>\n	[14]- Vesail, c. 20, s. 367</p>\n\n<p>\n	[15]- Bihar, c. 104, s. 91</p>\n\n<p>\n	[16]- Vesail, c. 21, s. 368</p>\n\n<p>\n	[17]- Bihar, c. 104, s. 69</p>\n\n<p>\n	[18]- Bihar, c. 60, s. 381</p>\n\n<p>\n	[19]- Kafi c. 6, s. 48, Mekarim&rsquo;ul-Ahl&acirc;k, s. 220 ve Vesail, c 21, s. 482</p>\n\n<p>\n	[20]- İzdivac der İsl&acirc;m, s. 136</p>\n\n<p>\n	[21]- a. g. e.</p>','İslâm’da Kız Çocuğunun Değeri','','publish','closed','open','','islamda-kiz-cocugunun-degeri','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3191',0,'post','',0),(3192,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<h6 style=\"text-align: right;\">\n	Abdullah Uslu/Ehl-i Beyt &Ouml;ğretisi 1</h6>\n\n<p>\n	&quot;And olsun ki, her &uuml;mmete &quot;Allah&#39;a kulluk edin; tağuttan ka&ccedil;ının&quot; diye peygamber g&ouml;nderdik. Allah i&ccedil;lerinden kimini doğru yola eriştirdi, kimi de sapıklığı hak etti. Yery&uuml;z&uuml;nde gezin; Peygamberleri yalanlayanların sonlarının nasıl olduğunu g&ouml;r&uuml;n&quot;.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Hakka tapmayla tağuta itaat etme arasındaki zıtlık ve &ccedil;atışma itikadi, siyasi, i&ccedil;timai ve tarihi sahaları i&ccedil;eren kapsamlı bir ger&ccedil;ektir. Peygamberlerin en &ouml;nemli misyonlarından biri halkı Allah&#39;a kulluk etmeye davet edip tağuttan ka&ccedil;ındırmak olduğu i&ccedil;in bu konu itikadidir. Zira Allah&#39;ın velayet (hakimiyet ve dostluğunu) kabul etmek, tağutun velayetini kabul etmekle &ccedil;elişmektedir Bu konuda Kur&#39;an&#39;ı Kerim;</p>\n\n<p>\n	<strong>&quot;M&uuml;minler, Allah&#39;ın velayetinde ve kafirler ise tağutun sultası altındadır&quot;</strong> buyurmaktadır. Bu ayette a&ccedil;ıklandığı &uuml;zere, Allah&#39;a inanmak O&rsquo;na itaat etme ve velayetini kabul etmekle ger&ccedil;ekleşir. &Ouml;teden beri toplumlar bu iki velayetin m&uuml;cadelesini yaşadığı i&ccedil;in bu konu sosyal i&ccedil;erikli bir konudur. Allah&#39;a iman edip, O&rsquo;na itaat edenlere karşı, tağutlara, zalimlere itaat edenlerin varlığı eskiden beri varolagelmiş bir ger&ccedil;ektir ve bu s&uuml;re&ccedil; b&ouml;ylece devam edecektir. İman ve k&uuml;fr&uuml; (Allah&#39;a veya tağuta itaati) dikkate almaksızın toplumları tanımak, onların gelişmelerini incelemek m&uuml;mk&uuml;n değildir. Tarih boyunca &ouml;nemli tarihi ve siyasi olayların kaynağını bu iki &ccedil;eşit inan&ccedil; ve itaatte (Allah&#39;a veya, tağuta itaatte) g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Hatta Kur&#39;an&#39;daki a&ccedil;ıklamaları sadece nazari bilgiler olarak d&uuml;ş&uuml;nsek ve Allah&#39;a kulluk, tağuttan ka&ccedil;ınmakla ilgili h&uuml;km&uuml; de bu a&ccedil;ıdan ele almak istesek bile, yine bunu pratik hayattan uzak soyut bir kuram olarak değerlendiremeyiz. &Ccedil;&uuml;nk&uuml; bu h&uuml;km&uuml;n a&ccedil;ık pratik etkilerini tarihte g&ouml;rmekteyiz. B&ouml;yle bir h&uuml;k&uuml;m ve ilkenin sadece faraziye, s&ouml;z ve emir olarak kalması d&uuml;ş&uuml;n&uuml;lemez. İnsan ister istemez belirli bir yolu se&ccedil;ip y&uuml;r&uuml;melidir. Bu yol da Allah&#39;ın veya tağutun yoludur.</p>\n\n<p>\n	Toplumsal ve ferdi yaşantı sahnesinde, Allah&#39;a itaat, tağuta itaatın karşısında yer almıştır. İnsan toplulukları ya Allah&#39;ın koyduğu kanunlar &uuml;zerine hareket ederler yahut tağutun bıraktığı kanunlar &uuml;zerine y&uuml;r&uuml;rler ve bunun dışında bir yol yoktur.</p>\n\n<p>\n	Konunun a&ccedil;ıklık kazanması i&ccedil;in tağut s&ouml;zc&uuml;ğ&uuml;n&uuml;n ne mana ifade ettiğini a&ccedil;ıklamaya &ccedil;alışalım:</p>\n\n<p>\n	Meşhur l&uuml;gat bilgini Ragib İsfahani <em>M&uuml;fredat-ul Kuran</em>&#39;da tağutun manasını ş&ouml;yle a&ccedil;ıklıyor: &quot;Her m&uuml;tecavize (haddini aşana) ve Allah&#39;tan başka tapılan t&uuml;m şeylere tağut denir. Tağut kelimesi hem tekil hem de &ccedil;oğu olarak kullanılır.</p>\n\n<p>\n	Sonra şu ayetleri delil olarak zikrediyor:</p>\n\n<p>\n	<strong>-Kim tağutu inkar edip...</strong></p>\n\n<p>\n	<strong>-Tağuta kulluk etmekten ka&ccedil;ınıp, ...</strong></p>\n\n<p>\n	<strong>-İnkar edenlerin dostları ise tağuttur...</strong></p>\n\n<p>\n	<strong>-Tağutun &ouml;n&uuml;nde muhakeme olmayı isterler...</strong></p>\n\n<p>\n	Daha sonra ş&ouml;yle diyor: &quot;Bu ayetler de tağuttan maksat haddini aşandır. Buna g&ouml;re sihir yapan, kahin ve hayır işlere mani olanlara tağut denir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h2>\n	KUR&#39;AN IŞIĞINDA TAĞUT</h2>\n\n<p>\n	Şimdi Kur&rsquo;an-i Kerim&rsquo;de tağut kelimesi ge&ccedil;en ayetleri zikrederek bu s&ouml;zc&uuml;ğ&uuml;n Kur&rsquo;an literat&uuml;r&uuml;nde ne anlama geldiğini anlamaya&nbsp; &ccedil;alışalım:</p>\n\n<h5>\n	1. ayet:</h5>\n\n<p>\n	&nbsp;Dinde zorlama yoktur; artık hak ile batıl iyice ayrılmıştır. Tağutu inkar edip Allah&#39;a inanan kimse, kopmak bilmeyen sağlam bir kulpa sarılmıştır. Allah işitendir, bilendir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h5>\n	2. ayet:</h5>\n\n<p>\n	&nbsp;Allah inananların dostudur. Onları karanlıklardan aydınlığa &ccedil;ıkarır. İnkar edenlerin dostu ise tağuttur. Onları aydınlıktan karanlıklara s&uuml;r&uuml;kler. İşte onlar cehennemliklerdir. Onlar orada ebedi kalacaklardır.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<h5>\n	3. ayet:</h5>\n\n<p>\n	&ldquo;Kendilerine kitap verilmiş olanların, putlara ve tağuta inanıp, inkar edenler i&ccedil;in: &quot;Bunlar, inananlardan daha doğru yoldadırlar&quot; dediklerini g&ouml;rmedin mi?&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h5>\n	4. ayet:</h5>\n\n<p>\n	&ldquo;Ey Muhammed! Sana indirilen Kur&#39;an&#39;a ve senden &ouml;nce indirilenlere inandıklarını iddia edenleri g&ouml;rm&uuml;yor musun? Tağut &ouml;n&uuml;nde muhakeme olunmalarını isterler. Oysa, onları tanımamakla emir olunmuşlardı. Şeytan onları derin bir sapıklığa saptırmak ister.&rdquo; <a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu ayetlerde ilahi kitaplara inanıp da tağutun &ouml;nderlik ve hakimiyetini isteyenler şiddetle kınanırken Allah&#39;a imanın ilahi &ouml;nderlerin (peygamberlerin ve Ehli Beyt İmamlarının) &ouml;nderliğini kabul etmekle ne kadar i&ccedil; i&ccedil;e olduğu g&ouml;sterilmektedir.</p>\n\n<h5>\n	5. ayet:</h5>\n\n<p>\n	&ldquo;İnananlar Allah yolunda savaşırlar, ink&acirc;r edenlerse tağutun yolunda savaşırlar. Şeytanın dostlarıyla savaşın, esasen şeytanın hilesi zayıftır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>.</p>\n\n<h5>\n	6. ayet:</h5>\n\n<p>\n	&nbsp;&quot;Allah katında bundan daha k&ouml;t&uuml; bir karşılığın bulunduğunu size haber vereyim mi?&quot; De, Allah kime lanet ve gazap ederse, kimlerden maymunlar, domuzlar ve tağuta kullar kılarsa, işte onlar yeri en k&ouml;t&uuml; ve doğru yoldan en &ccedil;ok sapmış olanlardır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h5>\n	7. ayet:</h5>\n\n<p>\n	&ldquo;Ger&ccedil;ekten her &uuml;mmete; &quot;Allah&#39;a kulluk edin, tağuttan sakının&quot; diye peygamberler g&ouml;nderdik. Allah i&ccedil;lerinden kimilerini doğru yola iletti, kimileri de sapıklığı hak etti. Yery&uuml;z&uuml;nde gezin; peygamberleri yalanlayanların sonlarının nasıl olduğunu g&ouml;r&uuml;n.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<h5>\n	8. ayet:</h5>\n\n<p>\n	&ldquo;Tağuta kulluk etmekten ka&ccedil;ınıp, Allah&#39;a y&ouml;nelenlere, onlara, m&uuml;jde vardır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Yukarıdaki nurlu ayetler ışığında bu konuyla ilgili olarak şu birka&ccedil; noktayı hatırlatmak gerekir:</p>\n\n<p>\n	1) Allah&#39;a iman etmek sadece, kalple ilgili batini bir durum değildir. &Ccedil;&uuml;nk&uuml; ger&ccedil;ek imana sahip olmak i&ccedil;in Allah&#39;a ibadet etmek ve tağuttan ka&ccedil;ınmak gerekir.</p>\n\n<p>\n	2) Peygamberlerin peygamberlikle g&ouml;revlendirilmeleri ve halkı Allah&#39;a itaat etmeğe &ccedil;ağırmaları sonucu, halk iki gruba b&ouml;l&uuml;nm&uuml;ş; bir grup Allah&#39;a iman etmiş; diğer bir grup ise tağuta ibadet etmekten ka&ccedil;ınmamıştır.</p>\n\n<p>\n	3) Allah&#39;a iman etmek, O&rsquo;na ibadet etmek ve h&uuml;k&uuml;mlerini uygulamak, başkalarına ibadet etmekle &ccedil;elişir. Allah&#39;ın h&uuml;k&uuml;mleri dışında verilen her h&uuml;k&uuml;m tağutun h&uuml;km&uuml;d&uuml;r.</p>\n\n<h2>\n	Hadisler Işığında Tağut</h2>\n\n<p>\n	Masum İmamlar&#39;dan nakledilen hadislere g&ouml;re tağuttan maksat, Ehli Beyt İmamlarına karşı &ccedil;ıkarak haksız yere hakimiyeti ele ge&ccedil;iren b&ouml;ylece h&uuml;k&uuml;metinin temeli batıl &uuml;zerine kurulu olan ve batılla h&uuml;kmeden kimselerdir.</p>\n\n<h5>\n	1. Hadis</h5>\n\n<p>\n	&Ouml;mer b. Hanzele diyor ki: &quot;İmam Cafer Sadık&#39;dan (<em>Allah&rsquo;ın selamı ona olsun</em>), &quot;Bizim dostlarımızdan iki şahıs bir konuda &ouml;rneğin miras veya bor&ccedil; konusunda ihtilafa d&uuml;şerlerse, meseleyi halletmek i&ccedil;in onların h&uuml;k&uuml;mdar ve kadılarına m&uuml;racaat etmeleri helal midir?&quot; diye sordum. İmam (a.s) ş&ouml;yle buyurdu: &quot;Onlara hak veya batıl bir işte m&uuml;racaat etmek, tağuta m&uuml;racaat etmektir. Verdikleri h&uuml;k&uuml;mle alınan bir şey kendisine ait bir hak olsa bile haramdır. &Ccedil;&uuml;nk&uuml; Allah&#39;ın insanlara tağuttan ka&ccedil;ınmalarını emretmesine rağmen, o bunu tağutun h&uuml;km&uuml;yle elde etmiştir. Allah: &ldquo;Onlara tağuta karşı olun diye emredildiği halde, tağutu kendilerine hakim kılarlar&rdquo; buyurmaktadır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Allame&#39;i Meclisi bu hadisin şerhinde ş&ouml;yle diyor: &quot;Tağut, tuğyan k&ouml;k&uuml;nden t&uuml;remiştir. Şeytan, put, Allah&#39;tan başka ibadet edilen veya insanların Allah&#39;a ibadetini engelleyen her şeye denir. Bu hadiste de tağuttan maksat, haksız yere hakimiyeti ele ge&ccedil;irip batılla h&uuml;kmedenlerdir. Kur&#39;an ayetleri de bu hadiste yer alan emri doğrulayarak ihtilaflı konuların &ccedil;&ouml;z&uuml;m&uuml;nde zalim hakimlere başvurmanın kesinlikle caiz olmadığını belirtmektedir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	İşaret ettiğimiz gibi Allah&#39;a iman etmenin manası, sadece kalpten ona inanmak değildir. İman Allah&#39;ın vilayetini kabul etmekle beraber ona karşı olan her şeyin vilayet ve h&uuml;k&uuml;mlerini reddetme şartını beraberinde getirmektedir. Bu &ouml;nemli noktayı dikkate aldığımızda zalim h&uuml;k&uuml;mdarların, tevhit inancıyla s&uuml;rekli ve ciddi bir şekilde m&uuml;cadele etme nedenleri ortaya &ccedil;ıkar.</p>\n\n<p>\n	Allame Meclisi, bu hadisin senedi hususunda ş&ouml;yle diyor: &quot;Bu hadis g&uuml;venilir bir hadistir ve Şia alimleri tarafından ge&ccedil;erli bir hadis olarak kabul edilmiştir.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h5>\n	2. Hadis:</h5>\n\n<p>\n	Bureyd ş&ouml;yle diyor: &quot;İmam Bakır&rsquo;dan <em>(Allah&#39;ın selamı ona olsun)</em> &quot;Ey inananlar! Allah&#39;a itaat edin, Peygamber&rsquo;e ve sizden olan emir sahiplerine itaat edin.&quot; (Nisa/59) ayetinin tefsiri hakkında sordum, cevap olarak şu ayeti okudular: Kendilerine kitap verilmiş olanların, putlara ve tağuta inanıp, inkar edenler i&ccedil;in: &quot;Bunlar, inananlardan daha doğru yoldadırlar&quot; dediklerini g&ouml;rmedin mi? (Nisa/51) Sonra ş&ouml;yle devam etti: &quot;Sapıklığa &ouml;nder olanlar ve halkı ateşe davet edenler ş&ouml;yle derler: &quot;Batıla uyanlar, hakkı, Ehli Beyt&rsquo;ten ve Ehli Beyt&rsquo;in dostlarından daha iyi tanırlar&quot; ve şu ayeti okudular: &quot;İşte onlar Allah&#39;ın lanetledikleri kimselerdir. Allah&#39;ın lanetlediği kişiye asla yardımcı bulamayacaksın. Yoksa onların h&uuml;k&uuml;mranlıktan bir payı mı var? (yani onların imamet ve hilafetten bir payı mı var?) O zaman insanlara bir &ccedil;ekirdek par&ccedil;ası bile vermezler.&quot; (Nisa/52-53) Y&uuml;ce Allah &ldquo;İnsanlara bir &ccedil;ekirdek par&ccedil;ası bile vermezler&rdquo; ayetinde yer alan &ldquo;insanlardan&rdquo; biz Ehli Beyt&rsquo;i kastetmiştir. &quot;Yoksa Allah&#39;ın bol nimetinden verdiği kimseleri mi &ccedil;ekemiyorlar?&quot; Yani Allah&#39;ın biz, Ehli Beyte verdiği ve yalnızca bize mahsus kıldığı bu b&uuml;y&uuml;k nimetten (imametten) dolayı bizi &ccedil;ekemediler. Oysa &ldquo;İbrahim ailesine Kitab ve hikmet verdik, onlara b&uuml;y&uuml;k h&uuml;k&uuml;mranlık bahşettik.&quot; (Nisa/54) buyuruyor. Yani: İbrahim&rsquo;in ailesine risalet, n&uuml;b&uuml;vvet ve imameti bahşettik&quot; nasıl olur da bunlar imametin İbrahim&#39;in ailesine verildiğine inanıyorlar da Muhammedin Ehli Beytine verildiğini inkar ediyorlar?...<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu hadis de Kur&#39;an ayetlerine istinat ederek, Allah&#39;a iman etmenin onun tarafından se&ccedil;ilen imam ve &ouml;nderlere itaat etmekle tamamen birbirine bağlı olduğunu apa&ccedil;ık bir şekilde ortaya koymaktadır.</p>\n\n<h5>\n	Hadis:3</h5>\n\n<p>\n	İmam Bakır (a.s), Kadir gecesi hususunda inen ayeti ş&ouml;yle a&ccedil;ıklıyor: &quot;O gecede her sağlam iş nazil olur.&rdquo; Bir konuda iki g&ouml;r&uuml;ş sağlam olamaz ancak biri sağlam olur. İhtilaflı olmayan bir konuda (her kesin kabul ettiği bir hakikat &uuml;zere) h&uuml;k&uuml;m verenin h&uuml;km&uuml; Allah&#39;ın h&uuml;km&uuml;d&uuml;r. İhtilaflı bir konuda h&uuml;k&uuml;m veren ve sadece kendi g&ouml;r&uuml;ş&uuml;n&uuml;n doğruluğuna inananın h&uuml;km&uuml; ise tağutun h&uuml;km&uuml;d&uuml;r. Ş&uuml;phesiz, her yıl Kadir gecesinde t&uuml;m işlerin tefsir ve a&ccedil;ıklaması Veliyyi Emr&#39;e (Masum İmam&rsquo;a) iner, bu tefsir ve a&ccedil;ıklamada kendine ve halka ait olan işlerin yapılması emredilir. Kadir gecesinin dışında diğer b&uuml;t&uuml;n g&uuml;nlerde de Allah&#39;ın gizli ve &ouml;zel ilminden Veliyyi Emr&#39;e iner.&quot; Ve sonra şu ayeti okudular: &quot;Eğer yery&uuml;z&uuml;nde ağa&ccedil;lar kalem olsa, denizler m&uuml;rekkeb olsa ve -yedi kat deniz de yedekte bulunup yazılsa- yine de Allah&#39;ın s&ouml;zleri bitmezdi. Doğrusu Allah g&uuml;&ccedil;l&uuml;d&uuml;r, hakimdir.&quot; (Lokman/27)<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Hak birdir. Bir konuda birden fazla hak h&uuml;k&uuml;m olmaz. Teredd&uuml;t ve ihtimal &uuml;zere ortaya s&uuml;r&uuml;len h&uuml;k&uuml;mler, o g&ouml;r&uuml;ş sahibinin ş&uuml;phe i&ccedil;erisinde olduğunun işaretidir. Masum imamlar (a.s) ilimlerini Allah&#39;tan aldıklarından h&uuml;k&uuml;mleri daima doğrudur. Ama, tağutun h&uuml;k&uuml;mleri insan d&uuml;ş&uuml;ncesinin &uuml;r&uuml;n&uuml; olduğundan s&uuml;rekli değişken, &ccedil;elişkili ve delilsizdir.</p>\n\n<p>\n	Bu hadis, insanın yaşantısı hususunda doğru bir programa ihtiya&ccedil; duyduğunu, ferdi, sosyal ve benzeri t&uuml;m alanlarda hakka amel edilmesinin gerekli olduğunu beyan etmekte ve bu nedenle Allah&#39;tan başka hi&ccedil; kimsenin insan i&ccedil;in kanun koyma hakkına sahip olmadığını, teşri ve hakimiyetin sadece Allah&#39;a Peygamberlere ve Masum İmamlara &ouml;zg&uuml; olduğunu a&ccedil;ılamaktadır.</p>\n\n<p>\n	Bu hadis, her Kadir gecesi toplumların geleceği ve yaşamlarıyla ilgili emirlerin Allah tarafından masum imama (İmam Mehdi&rsquo;ye) indirildiğini ve Allah (c.c) Kadir gecesinin dışındaki diğer gece ve g&uuml;nlerde de ona sonsuz, gizli ve has ilminden verdiğini ve yalnızca masum imamın &ouml;z halis ve kesin ilimle h&uuml;kmeden kişi olduğunu ve masum imamın dışında imamet ve h&uuml;k&uuml;mdarlık iddiasında bulunanların ilminin, şahsi g&ouml;r&uuml;ş, ihtimal, kuram ve kuruntulara dayandığını b&ouml;ylece her hangi bir konuda kesin ve kati bir h&uuml;k&uuml;m veremeyeceklerini a&ccedil;ık&ccedil;a beyan etmektedir.</p>\n\n<p>\n	Ehli Beyt Mektebinin takvalı b&uuml;y&uuml;k alimlerinin din hususunda s&ouml;yledikleri her şey, Ehli Beyt&#39;in ilmine dayanır. Onlar ilahi h&uuml;k&uuml;mleri beyan etmekte kendilerinden bir g&ouml;r&uuml;ş ortaya koymazlar. Onlar, Kur&#39;an ayetleri, Peygamber ve masum imamların (a.s) hadislerine dikkat eder, &ccedil;aba g&ouml;sterir, daha sonra usul ilmi kanunlarına g&ouml;re g&ouml;r&uuml;ş belirtirler.</p>\n\n<h5>\n	Hadis: 4</h5>\n\n<p>\n	İmam Seccad (a.s) bir mektubunda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&quot;Allah&#39;ı tanımak ile amel, birbirinden ayrılmayan iki sadık dosttur. Allah&#39;ı tanıyan her kimse ondan korkar. Allah&#39;ın azabından korkmak ise insanı hakka itaat etmeğe doğru sevk eder. Alimler ve onların izcileri Allah&#39;ı, tanıyan, h&uuml;k&uuml;mleriyle amel eden ve O&rsquo;na rağbet edenlerdir. Y&uuml;ce Allah ş&ouml;yle buyuruyor: &quot;Allah&#39;ın kulları arasında O&#39;ndan korkan, ancak bilginlerdir.&rdquo; Buna g&ouml;re, d&uuml;nya işlerine g&uuml;nah yapmak kastıyla y&ouml;nelmeyin; kendinizi Allah&#39;a ibadetle meşgul edin; yaşadığınız g&uuml;nleri ganimet sayın; kıyamet g&uuml;n&uuml;nde sizi azaptan kurtaracak şeyler i&ccedil;in &ccedil;aba g&ouml;sterin. Ş&uuml;phesiz bu yol, en az tehlikeli, mazerete en yakın, kurtuluş i&ccedil;in en &uuml;mitli yoldur. Allah ve itaatini farz kıldığı kimselerin emirlerini her emre karşı tercih edin. Tağut ve ona uyanlara itaat etmeyin. D&uuml;nyanın maddi, &ccedil;ekici lezzet ve g&uuml;zelliklerinden dolayı tağut ve ona uyanların emrini Allah&#39;ın emrine tercih etmeyin.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İnsanın fikir ve inan&ccedil; tarihi araştırıldığında hakka karşı cephe a&ccedil;an, muhalif gurupların ilahi dinlerle m&uuml;cadele etmek i&ccedil;in, yalanlamak, k&uuml;&ccedil;&uuml;msemek ve alay etmek gibi &ccedil;eşitli metotlara başvurdukları g&ouml;r&uuml;l&uuml;r. Bu karşıt g&uuml;&ccedil;ler &ccedil;oğunlukla dinin ilerlemesi sonucu, menfaatlerinin zarara uğrayacağını nazara alarak harekete ge&ccedil;mişlerdir.</p>\n\n<p>\n	Son asırlarda şeytani g&uuml;&ccedil;ler kendilerini tarafsız ve ilim sever g&ouml;stererek inkarcılık ve k&uuml;fre dayalı fikir ve d&uuml;ş&uuml;nceleri bilimsel g&ouml;r&uuml;ş, &ccedil;ağdaşlaşma, ilerleme vb. isimlerle insanlara sunmaktadırlar. Aldatıcı propaganda ara&ccedil;larıyla kendi y&ouml;ntem ve fikirlerine karşı &ccedil;ıkanların bilim ve k&uuml;lt&uuml;re karşı olduklarını, toplumu geri bırakmak istediklerini ileri s&uuml;rmektedirler. Hayret şu ki maddi bilimler ilerlediği derecede, ne yazık ki fikir ve d&uuml;ş&uuml;nceler de o kadar zayıflamıştır. Dış g&ouml;r&uuml;n&uuml;ş itibariyle akıl ve mantık karşısında son derece saygılı olan kimseler, derin ve kapsamlı bir d&uuml;ş&uuml;ncesizlik i&ccedil;erisinde olduklarının farkında bile değiller.&nbsp; Bir&ccedil;okları hayvani isteklerden oluşan &ccedil;ağdaş bataklık i&ccedil;erisinde &ccedil;ırpınıp durmaktadırlar. Tağuta tabi olan bilginlerin fikir adına sundukları kuruntu ve hayaller, &ccedil;eşitli kılıklara giren şeytanlar tarafından yapılan propaganda, boş ve anlamsız şeyler hakkında yapılan tartışmalar, spor vb. şeyleri ara&ccedil; ederek hayali yenilgi ve başarılarla kalabalık kitleleri meşgul etmek gibi y&ouml;ntemler, insanları haktan uzak tutmak i&ccedil;in girişilen teşebb&uuml;slerden bazılarıdır.</p>\n\n<p>\n	Bunu s&ouml;z konusu etmedeki maksadımız, dine karşı &ccedil;ıkan fikir ve akımların hangi yol ve y&ouml;nteme uyarsa uysun tağut cephesinde yer aldıklarını vurgulamak ve buna karşı Allah&rsquo;a ger&ccedil;ek imanın, Ehli Beyt İmamlarının velayet ve &ouml;nderliğini kabul etmek ve onlara ger&ccedil;ek anlamda uymakla ger&ccedil;ekleşebileceğini hatırlatmaktır.</p>\n\n<p>\n	Tağutla m&uuml;cadelenin tek yolu da ilahi &ouml;nderlerimizin bizleri hidayet etmek istedikleri yola d&ouml;nmektir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Nahl / 36.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Ragıp İsafahani, <em>Mufredat </em>s.314. Dar&#39;&uuml;l Kutub&#39;ul-Arabi, Beyrut.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Bakara/256</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bakara / 257</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Nisa / 51</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Nisa / 60</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Nisa / 76</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Maide / 60</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Nahl / 36</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Z&uuml;mer / 17</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Kuleyni, <em>Usul-u Kafi,</em> c.1, s.67</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Meclisi, <em>Mir&#39;at-ul Ukul</em>, c.1, s.222</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Meclisi <em>Mirat-&uuml;l-Ukul,</em> c.1, s.221</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Allame Meclisi <em>Bihar&rsquo;ul-Envar</em> c.23, s. 289.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> -Kuleyni<em>, Usul-u Kafi,</em> c.1, s.248</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Kuleyni<em>, F&uuml;ru-u Kafi,</em> c.8, s.15</p>\n	</div>\n</div>','Tağuta Kölelik','','publish','closed','open','','taguta-kolelik','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3192',0,'post','',0),(3193,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<h5 style=\"text-align: right;\">\n	Ahmet G&uuml;ven/Ehli Beyt &Ouml;ğretisi 4</h5>\n\n<h2>\n	Hz. Abdu&rsquo;l-Azim Hasani&rsquo;nin Şahsiyeti ile İlgili Kısa Bir A&ccedil;ıklama:</h2>\n\n<p>\n	Abdu&rsquo;l-Azim b. Abdullah&nbsp; Hasani, Ehl-i Beyt mektebinin b&uuml;y&uuml;k şahsiyetlerindendir. Bu değerli zatın soy silsilesi beş vasıtayla İmam Hasan M&uuml;cteba (a.s.)&rsquo;a ulaşır. Soy silsilesi ş&ouml;yledir: İmam Ali b. Ebi Talib oğlu İmam Hasan oğlu, Zeyd oğlu Hasan, oğlu Ali oğlu Abdullah oğlu Ebu&rsquo;l- Kasım Abdu&rsquo;l-Azim Hasani.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;Abdu&rsquo;l-Azim takvalı ve g&uuml;venilir b&uuml;y&uuml;k bir muhaddis olup, İmam Muhammed Taki ve İmam Ali Naki&rsquo; (a.s)&rsquo;dan &ccedil;ok sayıda hadis nakletmiştir. Mezarı Tahran&rsquo;ın yakınında bulunan Rey şehrindedir. Mezarının muhteşem binası kubbe ve minareleri geniş avlusu ve muhtelif vakıfları vardır. Her g&uuml;n i&ccedil;in Ehl-i Beyt dostlarından kalabalık bir grup, bu mukaddes mezarı ziyaret ederler.</p>\n\n<p>\n	İbn-i Kuleveyh <em>Kamilu&rsquo;z-Ziyarat</em> kitabında ve Şeyh Saduk <em>Sevabu&rsquo;l-Amal</em> adlı eserinde, Rey halkından bazılarının ş&ouml;yle dediğini nakletmektedir: &ldquo;Ben İmam Ali Naki&rsquo;nin yanına vardım. O: &ldquo;Nerede idin?&rdquo; dedi. Ben: &ldquo;Hz. H&uuml;seyn&rsquo;nin ziyaretine gitmiştim&rdquo; dedim. Bunun &uuml;zerine İmam: &quot;Eğer kendi yanınızda bulunan Abdu&rsquo;l-Azim&rsquo;in mezarını ziyaret edecek olursan, İmam H&uuml;seyin&rsquo;i ziyaret etmiş gibi olursun&rdquo; diye buyurdu.&nbsp;&nbsp;</p>\n\n<h2>\n	Hz. Abdu&rsquo;l-Azim Hasani&rsquo;nin Kendi Akidesini, Onuncu İmam Ali En-Naki (a.s)&rsquo;a Sunması</h2>\n\n<p>\n	Şeyh Saduk, Hz. Mehdi (s.a) ile ilgili hadisleri bir araya topladığı <em>Kemalu&rsquo;d-din</em> adlı değerli eserinde ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;Ali b.Ahmed b. Musa el-Dekkak ve Ali b. Abdullah el-Verrak Muhammed b. Harun el-Sufi&rsquo;den, o da, Ebu Turab Abdullah b. Musa el-Reyyani&rsquo;den, o da, Abdu&rsquo;l-Azim b. Abdullah el - Hasani&rsquo;den ş&ouml;yle s&ouml;ylediğini nakleder:</p>\n\n<p>\n	&ldquo;Ali b. Muhammed (İmam Ali Naki a.s.)&rsquo;ın huzuruna vardım. O&nbsp; beni g&ouml;r&uuml;nce:</p>\n\n<p>\n	&ldquo;Merhaba, Ey Ebu&rsquo;l-Kasım dedi, &ldquo;Ş&uuml;phesiz ki sen, bizim ger&ccedil;ek bir dostumuzsun.&rdquo;</p>\n\n<p>\n	Ben:</p>\n\n<p>\n	&ldquo;Ey Resulullah&rsquo;ın evladı! Dinimi (inan&ccedil;larımı) size sunmak istiyorum. Eğer ona razı olursanız Allah&rsquo;a kavuşuncaya kadar onun &uuml;zerinde sabit kalacağım&rdquo; dedim.</p>\n\n<p>\n	İmam (a.s):</p>\n\n<p>\n	&ldquo;Ey Ebu&rsquo;l&nbsp; Kasım, inancını anlat,&rdquo; dedi.</p>\n\n<p>\n	Bunun &uuml;zerine ben, (inan&ccedil;larımı anlatmaya başlayarak) ş&ouml;yle dedim:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah birdir; hi&ccedil;bir şey onun benzeri değildir. İki haddin (sınırın) dışındadır: İptal haddi (yani, Allah&rsquo;ın ilim, kudurt, vb. sıfatlarının belli bir anlam taşımadığı ve bunları asla anlaşılmayacağını s&ouml;ylemek) ve teşbih haddi (yani, Allah&rsquo;ı yaratıklara benzetmek). O ne cisimdir, ne suret, ne arazıdır, ne cevher. O (Allah) cisimleri cisim yapan, suretleri şekillendiren, araz ve cevherleri yaratandır. O, her şeyin Rabbidir, sahibidir, her şeyi yerli yerine koyan ve yaratandır. Ş&uuml;phesiz ki Muhammed O&rsquo;nun kulu el&ccedil;isi ve peygamberlerin sonuncusudur. Ondan sonra kıyamete kadar peygamber gelmeyecektir. Şeriatı, şeriatların sonuncusudur; kıyamete kadar ondan başka bir şeriat olmayacaktır. Ve ben inanıyorum ki:&nbsp; Ondan (Hz. Muhammed s.a.a.&rsquo;den) sonra imam, halife ve emir sahibi Emir-ul M&uuml;&rsquo;minin Ali b. Ebi Talib&rsquo;dir. Ondan (Hz. Ali a.s.)&rsquo;dan sonra halife Hasan, sonra H&uuml;seyin, sonra Ali b. H&uuml;seyin, sonra Muhammed b. Ali, sonra Cafer b. Muhammad, sonra Musa b. Cafer,&nbsp; sonra Ali b. Musa sonra Muhammed b. Ali, sonra ey efendim sizsiniz.&rdquo;</p>\n\n<p>\n	İmam Ali Naki (a.s.) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ve benden sonra oğlum Hasan&rsquo;dır; (yani İman Hasan-ı Asker a.s&rsquo;dır). Ondan sonra halkın durumu halifelik y&ouml;n&uuml;nden nasıl olur?&rdquo; Ben de &ldquo;Nasıl olur? ey efendim,&rdquo; dedim.</p>\n\n<p>\n	İmam Hadi (a.s.) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;O (İmam Hasan-ı Askeri (a.s.)&rsquo;ın halefi olan İmam Mehdi a.s.) zuhur edinceye kadar g&ouml;r&uuml;lmeyecek ve adının s&ouml;ylenmesi de haramdır. Geldiği zaman, d&uuml;nyayı, zul&uuml;mle dolduğu gibi adaletle dolduracaktır.</p>\n\n<p>\n	Ben İmam (a.s.)&rsquo;a ş&ouml;yle arz ettim:</p>\n\n<p>\n	&ldquo;Buna ikrar ediyorum (yani kabul edip, tasdik ediyorum) ve inanıyorum ki, onların (İmamların) dostu Allah&rsquo;ın dostudur;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;Onların d&uuml;şmanı Allah&rsquo;ın d&uuml;şmanıdır. Onlara itaat, Allah&rsquo;a itaattir; onlara karşı gelmek, Allah&rsquo;a karşı gelmektir. Ve diyorum ki: Mira&ccedil; haktır, kabirde sorgu-sual haktır, cennet haktır, ateş (cehennem) haktır, sırat (sırat k&ouml;pr&uuml;s&uuml;) haktır, mizan (terazi) haktır. Kıyametin vuku bulmasında ş&uuml;phe yoktur ve Allah kabirdekileri yeniden diriltecektir.</p>\n\n<p>\n	Ve inanıyorum ki, velayetten sonra, namaz, zekat, oru&ccedil;, hac, cihat, doğruluğa emir ve k&ouml;t&uuml;l&uuml;kten sakındırmak farzdır.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Hz. Ali b. Muhammed (İmam Hadi a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Ey Ebu&rsquo;l Kasım! And olsun Allah&rsquo;a ki bu Allah&rsquo;ın kullarına razı olduğu dindir. Allah seni bu inan&ccedil; ve sağlam s&ouml;z <em>(La ilahe illalah)</em> &uuml;zere&nbsp; d&uuml;nyada ve ahrette sabitleştirsin.&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Rical-i Necaşi</em> s. 248.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Hz. Mehdi&rsquo;nin ismi, Hz. Peygamber&rsquo;in isminin aynısıdır. Hadislerde gaybet d&ouml;neminde onun isminin s&ouml;ylenmemesi emredilmiştir. Belki de bu gaybetin ilk d&ouml;nemlerinde&nbsp; Hz. Mehdi&rsquo;nin canının tehlikeye d&uuml;şmesini &ouml;nlemek yani takiyye i&ccedil;in gerekli g&ouml;r&uuml;lm&uuml;şt&uuml;r. Her hal&uuml;karda <em>Mehdi,</em> <em>İmam-i zaman</em> veya <em>H&uuml;ccet </em>gibi vasıflarıyla onu anmak daha uygundur.</p>\n	</div>\n</div>','Şia İnançları','','publish','closed','open','','sia-inanclari','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3193',0,'post','',0),(3194,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	Yabancı erkeklere karşı kadının &ouml;rt&uuml;nmesi İslam dininin kesin h&uuml;k&uuml;mlerinden biridir. Bu h&uuml;km&uuml;n İslam&rsquo;a ait olduğunda hi&ccedil;bir ş&uuml;phe yoktur.</p>\n\n<p>\n	Kuran-ı Kerim&rsquo;in ayetlerinde, Peygamber ve Ehl-i Beyt İmamlarının hadislerinde kadının &ouml;rt&uuml;nmesinin farz oluşu ve niteliği a&ccedil;ık&ccedil;a bildirilmiştir.</p>\n\n<p>\n	T&uuml;m ilahi dinler, insanın derununda yerleştirilmiş eğilimi esas alarak kadına &ouml;rt&uuml;nmeyi farz bilmişlerdir.</p>\n\n<p>\n	İlahi dinlerin sonuncusu ve en m&uuml;kemmeli olan İslam dini, Allah tarafından insanlığa g&ouml;nderilen son din olarak giysiyi insanlığa verilen ilahi bir hediye olarak nitelemiş, kadına farz olan &ouml;rt&uuml;nmenin &ouml;l&ccedil;&uuml;lerini tam olarak belirlemiş ve bu vesileyle kadının &ouml;rt&uuml;nmesi hususundaki aşırılık ve ihmalkarlıkları dengelemeye &ccedil;alışmıştır.</p>\n\n<p>\n	İslami &ouml;rt&uuml;de zararlı başıboşluk ve yersiz baskı ve sınırlamalar yoktur.</p>\n\n<p>\n	Batıda yapılan propagandanın aksine kadının &ouml;rt&uuml;nmesi toplumsal rol&uuml;n&uuml; yitirmesi, pasif ve uyuşuk bir varlık haline gelmesi anlamında değildir. İslam&rsquo;da &ouml;rt&uuml; kadının yabancı (mahremi olmayan) erkeklerle muaşeretinde sa&ccedil;larını ve bedeninin &ouml;rterek diğerlerine karşı kendisini &ccedil;ekici hale getirmekten sakınması anlamındadır.</p>\n\n<p>\n	İnsandaki cinsel duygunun aşırı derecede g&uuml;&ccedil;l&uuml; ve hararetli oluşu y&uuml;z&uuml;nden İslam dini &ouml;rt&uuml;nme gibi bir takım h&uuml;k&uuml;mlerle bu duyguyu dizginlemek ve onun doğru bir şekilde tatmin olmasını sağlamak istemiştir.</p>\n\n<p>\n	Hevesli bakışlardan ka&ccedil;ınmak ve namahreme bakmamak h&uuml;km&uuml; kadınla erkeğin her ikisine eşit şekilde farzdır. Ancak &ouml;rt&uuml;nmenin erkeğe değil kadına farz oluşunun sebebi, genelde kadınların kendilerinin s&uuml;slemeye ve g&ouml;sterişe meraklı oldukları i&ccedil;indir. D&uuml;nyanın hi&ccedil;bir b&ouml;lgesinde erkeklerde doğal olarak b&ouml;yle bir &ouml;zenti g&ouml;r&uuml;lmemiştir. V&uuml;cudu teşhir eden ince elbiseler giymek, tahrik edici makyaj kullanmak vb. aşırılıklar hep kadınlarda g&ouml;r&uuml;lmektedir. Bu y&uuml;zden de &ouml;rt&uuml;nme emri de yalnız kadınlar i&ccedil;in koyulmuştur.</p>\n\n<h2>\n	İslam&rsquo;dan &Ouml;nce Kadınların &Ouml;rt&uuml;nmesi</h2>\n\n<p>\n	Tarihi kaynaklardan anlaşıldığı &uuml;zere, İslam &ouml;ncesindeki &ccedil;eşitli toplumlarda da kadınların &ouml;rt&uuml; kullandıkları g&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Ferid Vecdi ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<em>Lauros Ansiklopedisine g&ouml;re, Araplar &ouml;teden biri &ouml;rt&uuml;nme usul&uuml;ne bağlı milletlerden sayılırlar. Erkekler bile, burunlarının &uuml;zerine kadar y&uuml;zlerini &ouml;rtt&uuml;klerine g&ouml;re Arap kadınların tesett&uuml;rl&uuml; oluşları akla daha yatkındır. Ancak İslam&rsquo;dan &ouml;nce son d&ouml;nemlerde bazı kadınlar s&uuml;slenerek hicapsız bir halde dışarı &ccedil;ıkıyorlardı. Bu durum kadın&nbsp; ve erkek arasında karışımın oluşmasına yol a&ccedil;mış ve bunun &uuml;zerine Kur&rsquo;an&rsquo;da &ouml;rt&uuml;nme emrini a&ccedil;ıklayan ayetler inmiştir. Kureyş kabilesi ile Hevazin kabilesi arasında vuku bulan Fıcar savaşı da bu g&ouml;r&uuml;ş&uuml; desteklemektedir.</em></p>\n\n<p>\n	İkd&rsquo;ul ferid kitabının yazarı ficar olayı&nbsp; hakkında şunları kaydetmiştir:</p>\n\n<p>\n	&ldquo;İkinci Ficar&nbsp; savaşı&nbsp; Kureyş ile Hevazın kabileleri arasında cereyan etti. Bu olay ş&ouml;yle gelişti: <em>Ukkaz</em> &ccedil;arşısında bir ka&ccedil; Kureyş&rsquo;li gen&ccedil;, beni Amir kabilesine mensup bir hanımın yanında oturmuşlardı. Kadının y&uuml;z&uuml; pe&ccedil;eli ve uzunca bir elbisesi vardı. Kadının hareketleri, gen&ccedil;lerin ilgisini uyandırmış bunun &uuml;zerine kadından y&uuml;z&uuml;ndeki pe&ccedil;eyi a&ccedil;masını istemişlerdi; ama kadın bunu reddetmişti.</p>\n\n<p>\n	Gen&ccedil;lerden biri, arkadan gelip onun elbisesinin aşağı ucunu bir dikenle elbisesinin yukarı kısmına iliştirdi ve kadın bunun farkına varmadı; oturduğu yerden kalkınca elbisesi katlanarak kısaldığı i&ccedil;in arkası g&ouml;r&uuml;nd&uuml;. Gen&ccedil;ler onun bu durumuna g&uuml;ld&uuml;ler ve y&uuml;z&uuml;n&uuml; bize g&ouml;stermek istemedi ama biz onun arkasını bile g&ouml;rd&uuml;k dediler. Bu durumdan rahatsız olan kadın &ccedil;ığlık atarak kendi kabilesi olan Beni Amiri yardıma &ccedil;ağırdı. Halk onun etrafına toplandı ve sonu&ccedil;ta&nbsp; bu iki kabile arasında kanlı bir &ccedil;atışma meydana geldi. Ficar olayında Peygamber (s.a.a)&rsquo;in m&uuml;barek &ouml;mr&uuml;nden yaklaşık on ile on beş yıl ge&ccedil;iyordu.</p>\n\n<p>\n	İslam&rsquo;ın gelişinden yaklaşık otuz yıl &ouml;nce, meydana gelen bu olay, İslam&rsquo;dan &ouml;nce de Arap kadınları arasında &ouml;rt&uuml;nme geleneği olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	&nbsp;Tahtahavi <em>Sire-i Hişam</em>&rsquo;a yazdığı notlarda&nbsp; bu konuya değinerek İslam&rsquo;dan&nbsp; &ouml;ncede kadınlara karşı g&ouml;z sarkıntılığı yapmanın k&ouml;t&uuml; bir iş olarak kabul edildiğini vurgulamıştır.</p>\n\n<h2>\n	Kur&rsquo;an-ı Kerim&rsquo;de Hicap</h2>\n\n<p>\n	Kur&rsquo;an&rsquo;da hicabın farz oluşu ve onun sınır ve niteliği hakkında bir &ccedil;ok ayet nazil olmuştur.</p>\n\n<p>\n	<strong>1. Ayet: </strong></p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;M&uuml;min kadınlara da s&ouml;yle: g&ouml;zlerini (haramdan) &ccedil;evirsinler; namus ve iffetlerini korusunlar. G&ouml;r&uuml;nen kısımları m&uuml;stesna olmak &uuml;zere, ziynetlerini teşhir etmesinler. Baş &ouml;rt&uuml;lerini, yakalarının &uuml;zerine (kadar) &ouml;rts&uuml;nler. Kocaları, babaları, kocalarının babaları, (kendi) oğulları, kocalarının oğulları, erkek kardeşleri, erkek kardeşlerinin oğulları, kız kardeşlerinin oğulları, kendi&nbsp; kadınları (m&uuml;min kadınlar), ellerinin altında bululanlar (cariyeleri), erkeklerden, ailenin kadınına şehvet duymayan beyinsiz vb. tabi kimseler, yahut hen&uuml;z kadınların gizli kadınlık hususiyetlerinin farkında olmayan &ccedil;ocuklardan başkasına ziynetlerini g&ouml;stermesinler. Gizlemekte oldukları ziynetleri anlaşılsın diye ayaklarını yere vurmasınlar (Dikkatleri &uuml;zerine &ccedil;ekecek tarzda y&uuml;r&uuml;mesinler). Ey m&uuml;minler! Hep birden Allah&rsquo;a t&ouml;vbe ediniz ki kurtuluşa eresiniz.&rdquo;</strong>&nbsp; (Nur suresinde 31)&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu ayette Allah Teala, ilk &ouml;nce kadınların erkeklere benzer g&ouml;revlerini a&ccedil;ıklayarak ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;M&uuml;min kadınlara da s&ouml;yle: g&ouml;zlerini (haramdan) &ccedil;evirsinler; namus ve iffetlerini korusunlar...&rdquo;</p>\n\n<p>\n	Bundan sonra kadınlara has olan &ouml;rt&uuml;nme h&uuml;km&uuml;ne &uuml;&ccedil; c&uuml;mlede beyan ediyor:</p>\n\n<p>\n	<strong>A:</strong> <strong>&ldquo;G&ouml;r&uuml;nen kısımları m&uuml;stesna olmak &uuml;zere, ziynetlerini teşhir etmesinler...&rdquo;</strong></p>\n\n<p>\n	Bu c&uuml;mlede ge&ccedil;en &ouml;rt&uuml;lmesi gereken ziynetten maksat nedir? S&ouml;z&uuml; ge&ccedil;en &ouml;rt&uuml;lmesi farz olmayan a&ccedil;ık ziynetler nelerdir? Bu konuda Kur&rsquo;an m&uuml;fessirlerinin &ccedil;eşitli a&ccedil;ıklama ve yorumları vardır.</p>\n\n<p>\n	Bazı m&uuml;fessirler y&uuml;z&uuml;k, bilezik ve gerdanlık gibi ziynetlerin metal vb. şeylerden yapıldığını g&ouml;z &ouml;n&uuml;ne alarak bunların g&ouml;sterilmesinin bir sakıncasının&nbsp; olmadığına dikkat &ccedil;ekerek, maksadın bu ziynetlerin takılı olduğu uzuvlar olduğunu s&ouml;ylemişlerdir. Bazıları da, maksat bizzat bu ziynetlerin kendisi olduğunu ileri s&uuml;rerek bunların takılı olduğu zaman g&ouml;sterilmesinin haram olduğunu vurgulamışlardır. &Ccedil;&uuml;nk&uuml; genelde takılı olan ziynetleri g&ouml;stermek kadının kendi g&ouml;vdesinin bazı yerlerini g&ouml;stermesini de gerektirir demişlerdir.</p>\n\n<p>\n	Bazıları da esasen Kur&rsquo;an&rsquo;da &ldquo;ziynet&rdquo; kelimesinin takılı s&uuml;s eşyaları anlamına değil, tabii s&uuml;sler yani v&uuml;cudun g&uuml;zellikleri anlamına geldiğini ve Kur&rsquo;an&rsquo;da, takılı s&uuml;sleri ifade etmek i&ccedil;in <em>h&uuml;lye</em> kelimesinin kullanıldığını savunmuşlardır.</p>\n\n<p>\n	Elbette şunu bilmek gerekir ki bu tefsirler sonu&ccedil; bakımından bir birinden farklı değillerdir; &ccedil;&uuml;nk&uuml; bu tefsirlerden hepsine g&ouml;re kadının &ouml;rt&uuml;nmesinin bir farz olduğu bu ayette a&ccedil;ık&ccedil;a belirtilmiştir.</p>\n\n<p>\n	Ehl-i Beyt İmamlarından gelen bazı hadislere g&ouml;re &ouml;rt&uuml;nmesi gereken &nbsp;i&ccedil; ziynetinden maksat gerdanlık, bilezik ve halhal olduğu ifade edilmiştir.</p>\n\n<p>\n	Yine bu rivayetlere g&ouml;re &ouml;rt&uuml;lmesi farz olmayan ve genelde a&ccedil;ık olan ziynetlerden maksat y&uuml;z&uuml;k ve g&ouml;ze s&uuml;r&uuml;len s&uuml;rme olduğu bildirilmiştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>B. </strong>Ayette yer alan diğer bir h&uuml;k&uuml;m de, &ldquo;<strong>Baş &ouml;rt&uuml;lerini, yakalarının &uuml;zerine (kadar) &ouml;rts&uuml;nler&rdquo; </strong>h&uuml;km&uuml;d&uuml;r.</p>\n\n<p>\n	<em>Khimar</em> asıl anlamı itibarıyla her &ouml;rt&uuml; anlamına gelir ama genelde baş &ouml;rt&uuml;s&uuml; eşarp anlamında kullanılır.</p>\n\n<p>\n	&ldquo;<em>Cuyup</em>&rdquo; Ceyb kelimesinin &ccedil;oğuludur ve Arap&ccedil;a yaka anlamını ifade eder. Bazen de g&ouml;ğ&uuml;s&uuml;n &uuml;st kısımlarına, yani yakanın yer aldığı kısımlara denir.</p>\n\n<p>\n	Bu emirden anlaşılıyor ki Arap kadınlar, bu ayet inmeden &ouml;nce, baş&ouml;rt&uuml;lerinin u&ccedil;larını arkadan bağlıyorlardı ve bu da onların boyun ve g&ouml;ğ&uuml;slerinden bir kısmının g&ouml;r&uuml;lmesine sebep oluyordu. Bu y&uuml;zden Kur&rsquo;an-ı Kerim, a&ccedil;ık bir şekilde kadının boğaz ve boynunu &ouml;rtecek şekilde baş &ouml;rt&uuml;lerini &ouml;rtmelerini emrediyor. Bu ayetin n&uuml;zul sebebi ile ilgili hadis de yukarıdaki a&ccedil;ıklamayı teyit etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>C</strong>. Kadının &ouml;rt&uuml;s&uuml;n&uuml; &ccedil;ıkarabileceği gizli ziynetlerini g&ouml;sterebileceği kimseler a&ccedil;ıklanmış ve bunların 12 gurup olduğu ifade edilmiştir:</p>\n\n<p>\n	<strong>&ldquo;Kocaları, </strong></p>\n\n<p>\n	<strong>babaları,</strong></p>\n\n<p>\n	<strong>kocalarının babaları,</strong></p>\n\n<p>\n	<strong>oğulları,</strong></p>\n\n<p>\n	<strong>kocalarının oğulları,</strong></p>\n\n<p>\n	<strong>erkek kardeşleri,</strong></p>\n\n<p>\n	<strong>erkek kardeşlerinin oğulları,</strong></p>\n\n<p>\n	<strong>kız kardeşlerinin oğulları,</strong></p>\n\n<p>\n	<strong>kendi&nbsp; kadınları (m&uuml;min kadınlar),</strong></p>\n\n<p>\n	<strong>ellerinin altında bululanlar (cariyeleri),</strong></p>\n\n<p>\n	<strong>erkeklerden, ailenin kadınına şehvet duymayan beyinsiz vb. tabi kimseler, </strong></p>\n\n<p>\n	<strong>Hen&uuml;z kadınların gizli kadınlık hususiyetlerinin farkında olmayan &ccedil;ocuklardan başkasına ziynetlerini g&ouml;stermesinler.&rdquo;</strong></p>\n\n<p>\n	<strong>D.</strong> Ayetin a&ccedil;ıkladığı d&ouml;rd&uuml;nc&uuml; h&uuml;k&uuml;m ise şudur: &ldquo;<strong>Gizlemekte oldukları ziynetleri anlaşılsın diye ayaklarını yere vurmasınlar </strong>(Dikkatleri &uuml;zerine &ccedil;ekecek tarzda y&uuml;r&uuml;mesinler. Hatta ayaklarındaki halhal sesinin, namahrem erkekler tarafından duyulmamasına bile dikkat etsinler.)</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayette kadınlardan, iffet &ouml;l&ccedil;&uuml;lerine riayet etme hususunda hatta yabancı bir erkeğe ayaklarındaki halhalın sesini duyurmayacak derecede titiz ve ciddi olmaları istenmiştir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	<strong>2. Ayet:</strong></p>\n\n<p>\n	Ahzap suresinde ş&ouml;yle buyuruyor:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Ey peygamber! Hanımlarına, kızlarına ve m&uuml;minlerin kadınlarına (bir ihtiya&ccedil; i&ccedil;in dışarı &ccedil;ıktıkları zaman) &ldquo;cilbablarını&rdquo; (dış &ouml;rt&uuml;lerini) &uuml;stlerine almalarını s&ouml;yle. Onların tanınmaması ve incitilmemesi i&ccedil;in en elverişli olan budur. Allah bağışlayandır, esirgeyendir.&rdquo;</strong>&nbsp;&nbsp; (Ahzab suresi: 59)&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Bu ayette imanlı kadınlara, adi ve ahlaksız kişilerin elinden her t&uuml;rl&uuml; bahaneyi almak i&ccedil;in nasıl &ouml;rt&uuml;nmeleri gerektiği a&ccedil;ıklanmıştır ve sonraki ayetlerde ise en ağır ve şiddetli bir dille m&uuml;nafıklar, şayiacılar ve iftiracılar tehdit edilmiştir.</p>\n\n<p>\n	Ayette ş&ouml;yle deniyor:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Ey peygamber! Hanımlarına, kızlarına ve m&uuml;minlerin kadınlarına (bir ihtiya&ccedil; i&ccedil;in dışarı &ccedil;ıktıkları zaman) cilbablarını/ dış &ouml;rt&uuml;lerini &uuml;stlerine almalarını s&ouml;yle. Onların tanınmaması ve incitilmemesi i&ccedil;in en elverişli olan budur.&rdquo;</strong></p>\n\n<p>\n	Bu ayette &ldquo;tanınmaktan&rdquo; ne kastedildiği konusunda iki g&ouml;r&uuml;ş s&ouml;z konusu edilmiştir:</p>\n\n<p>\n	1- O d&ouml;nemde var olan cariyeler genelde başları a&ccedil;ık olarak evden dışarı &ccedil;ıkıyorlardı ve bazen ahlak kurallarını da riayet etmedikleri i&ccedil;in başıboş kimseler onların yolunun &uuml;zerinde durarak sarkıntılık ediyorlardı.</p>\n\n<p>\n	&nbsp;Bu ayette h&uuml;r M&uuml;sl&uuml;man kadınların cariyelerden ayırt edilmeleri i&ccedil;in tam anlamda &ouml;rt&uuml;lerine riayet etmeleri emir olunmuştur</p>\n\n<p>\n	A&ccedil;ıktır ki bu s&ouml;z&uuml;n anlamı, başıboş ve azgın insanların cariyelere karşı sarkıntılık yapmalarının meşru olduğu değil, sadece,&nbsp; k&ouml;t&uuml; insanların elinden her t&uuml;rl&uuml; bahanenin alınmasının gerektiğidir.</p>\n\n<p>\n	2- M&uuml;sl&uuml;man kadınların &ouml;rt&uuml;nme konusuna &ouml;nem vermelerinin gerekli olduğu vurgulanmak istenmiştir. Yani M&uuml;sl&uuml;man kadın gelişi g&uuml;zel bir şekilde &ouml;rt&uuml;nen ve &ouml;rt&uuml;nmesine fazla riayet etmeyen kadınlardan olmamalı, &ouml;zenle iffet ve tesett&uuml;r&uuml;ne &ouml;nem vermeli ve bu &ouml;zelliği ile tanınmalıdır.</p>\n\n<p>\n	Ayette ge&ccedil;en &ldquo;<em>cilbab</em>&rdquo;tan maksat nedir? L&uuml;gat bilginleri <em>cilbab</em>&nbsp; kelimesi i&ccedil;in &uuml;&ccedil; anlam zikretmiştir:</p>\n\n<p>\n	1. Baş, boyun ve g&ouml;ğs&uuml; iyice &ouml;rten geniş bir &ouml;rt&uuml;; &ccedil;adır.</p>\n\n<p>\n	&nbsp;&nbsp; 2. Baş&ouml;rt&uuml;s&uuml;.</p>\n\n<p>\n	3. Geniş elbise.</p>\n\n<p>\n	Bu anlamların birbirinden farklı olmasına rağmen ortak nokta İslam dini gereğince kadının baş ve v&uuml;cudunun tesett&uuml;rl&uuml; olmasının a&ccedil;ık&ccedil;a ifade edilmesidir.</p>\n\n<p>\n	Meşhur L&uuml;gat kitabı<em> Lisan&rsquo;ul Arap</em>&rsquo;ta kaydedildiği &uuml;zere <em>cilbab</em>&rsquo;ın baş&ouml;rt&uuml;s&uuml;nden b&uuml;y&uuml;k ama &ccedil;arşaftan biraz k&uuml;&ccedil;&uuml;k bir atkı anlamına geldiği daha g&uuml;&ccedil;l&uuml; ihtimaldir.</p>\n\n<p>\n	Bu ayette <em>&ldquo;yudnine&rdquo; </em>(yakınlaştırsınlar) kelimesiyle, tesett&uuml;rleriyle kendilerini iyice &ouml;rtmeleri beyan edilmiştir. Yani kadınlar tesett&uuml;rlerini boş bırakarak ara sıra v&uuml;cutlarının g&ouml;r&uuml;lmesine yol a&ccedil;mamalıdırlar.</p>\n\n<p>\n	Bazıları, bu ayetten, kadınların y&uuml;zlerini &ouml;rtmeleri gerektiğinin de emredildiğini s&ouml;ylemişlerdir. Ancak bize g&ouml;re bu g&ouml;r&uuml;ş doğru değildir.</p>\n\n<p>\n	Bu ayetten anlaşılıyor ki tesett&uuml;r h&uuml;km&uuml; &ouml;nceden inmişti, ama bazıları bu h&uuml;km&uuml; basite alıp ona gereken &ouml;nemi vermedikleri i&ccedil;in bu ayet inerek bu h&uuml;kme &ouml;nem verilmesi gerektiğini vurgulamıştır.</p>\n\n<p>\n	Buna binaen bu ayette m&uuml;min kadınlardan bazıları, ge&ccedil;miş tutumlarından dolaylı eleştirildikleri i&ccedil;in ve bu onlar i&ccedil;in ağır ve &uuml;z&uuml;c&uuml; olduğundan ayetin hemen sonunda &ldquo;Allah bağışlayan ve rahmeti s&uuml;reklidir&rdquo; diye buyurmaktadır. Yani eğer sizlerden bazılarınız cahillik ve bilgisizliğiniz y&uuml;z&uuml;nden bu işte ihmalkar davrandıysanız Allah&rsquo;ın sizi bağışlaması i&ccedil;in t&ouml;vbe ederek bundan sonra, tesett&uuml;r&uuml;n&uuml;z&uuml; iyice korumaya &ccedil;alışın.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da kadınların iffetli olmaları ve yabancı erkeklere karşı tesett&uuml;rlerini korumalarının gerekliliğini bildiren başka ayetler de Kur&rsquo;an&rsquo;da vardır. Biz konunun uzamaması i&ccedil;in bu ayetleri nakletmiyoruz. Araştırmak isteyenler Kur&rsquo;an a&ccedil;ısından &uuml;st&uuml;n ve &ouml;rnek kadınların kıssalarını anlatan ayetlere ve keza Peygamber (s.a.a.)&rsquo;in hanımlarına verilen emirleri a&ccedil;ıklayan ayetlere bakabilirler.</p>\n\n<h2>\n	Hadislerde Tesett&uuml;r</h2>\n\n<p>\n	İslam Peygamberi (s.a.a.) ve Ehl-i Beyt İmamları- tesett&uuml;re uyulmasıyla ilgili a&ccedil;ık emirlerinin yanı sıra,- bizzat oluşturdukları İslami toplum ve aile yapısıyla da bunun pratikteki uygulamasını g&ouml;stermişlerdi.</p>\n\n<p>\n	Tam &Ouml;rt&uuml;nme</p>\n\n<p>\n	Bir g&uuml;n Aişe&rsquo;nın kız kardeşi olan Esma, v&uuml;cudunun g&ouml;steren ince bir elbiseyle Peygamberin evine geldi. Peygamber (s.a.a.) ona ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey Esma kadınlar adet olma vakitlerine ulaştıklarında (buluğa erdiklerinde) y&uuml;z ve elleri hari&ccedil; v&uuml;cutlarının hi&ccedil;bir yerlerini g&ouml;stermemelidirler.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yine rivayet edilmiştir ki peygamber (s.a.a.)&ldquo;Kadının kocasından başkası i&ccedil;in kendisini s&uuml;slemesini yasakladı ve ş&ouml;yle buyurdu:</p>\n\n<p>\n	Eğer kadın kocasından başka erkekler i&ccedil;in kendini s&uuml;slerse, Allah&rsquo;ın onu ateşle yakması gerekli olur.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Yine Hz. Peygamber (s.a.a.)&rsquo;in ş&ouml;yle buyurduğu nakledilir:</p>\n\n<p>\n	&ldquo;Kim kadınlarla oturup- kalkarsa sonunda zinaya du&ccedil;ar olur. Ve zina eden kimsenin de sonu cehennem ateşine yakalanmak olur.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu hadise g&ouml;re de Resulullah (s.a.a.):</p>\n\n<p>\n	&ldquo;Kendisine haram olan bir kadına el veren kimse kıyamet g&uuml;n&uuml; zincirle bağlanmış olarak getirilir ve sonra ateşe atılmasına emredilir&rdquo; buyurmuştur. <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Kadınların Kendilerini Erkeklere Benzetmeleri</p>\n\n<p>\n	İmam Muhammed Bakır (s.a.) ş&ouml;yle buyuruyor: &ldquo;Kadının kendisini erkeğe benzetmesi caiz değildir. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın Resulu, kendini kadına benzeten erkekleri ve kendini erkeğe benzeten kadınları lanetlemiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	Tesett&uuml;re Uymayanların Ahiret Azabı</h2>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	Bir g&uuml;n Hz .Fatıma (a.s) ile Hz. Peygamber (s.a.a)&rsquo;in huzuruna gittik Resululah&rsquo;ın şiddetle ağladığını g&ouml;rd&uuml;m:</p>\n\n<p>\n	Babam ve annem sana feda olsun neden ağlıyorsunuz? dedim. Peygamber &ldquo;miraca gittiğim gece &uuml;mmetimden bazı hanımların şiddetli azaba uğradıklarına şahit oldum; onların şiddetli azaba du&ccedil;ar oldukları i&ccedil;in ağlıyorum. Sonra onlardan her birinin azabını a&ccedil;ıkladı. Hz. Fatıma: &ldquo;Ey benim g&ouml;zlerimin nuru bunların işledikleri g&uuml;nahları bana a&ccedil;ıkla&rdquo; dedi:</p>\n\n<p>\n	Resulullah (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Sa&ccedil;larından asılan kadın sa&ccedil;ını namahrem erkeklere karşı &ouml;rtmeyen kadındır.</p>\n\n<p>\n	Kendi v&uuml;cudunun etini yiyen kadın ise v&uuml;cudunu başkaları i&ccedil;in s&uuml;sleyen kimsedir. Ama v&uuml;cudunun eti, makas ile kopartılan kadın ise kendisini başkalarına sunan kadındı. Sonra&nbsp; ş&ouml;yle buyurdu:</p>\n\n<p>\n	Kocası kendisinden razı olan kadına ne mutlu!<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Son olarak kadın ile erkek arasında ortak olan bir h&uuml;kme dikkat &ccedil;ekelim. İmam Caferi Sadık aleyhisselam ş&ouml;yle buyuruyor :</p>\n\n<p>\n	&ldquo;(Mahrem olmayan kadın veya erkeğe) Bakışı şeytanın zehirli oklarından bir oktur. Nice bakış var ki uzun hasrete yol a&ccedil;ar.&rdquo;</p>\n\n<h2>\n	Ulemanın G&ouml;r&uuml;ş&uuml;</h2>\n\n<p>\n	Kadının elleri ve y&uuml;z&uuml; hari&ccedil; t&uuml;m v&uuml;cudunu &ouml;rtmesi gerektiği hususunda hem Şia hem S&uuml;nni, t&uuml;m İslam mezheplerinin uleması arasında g&ouml;r&uuml;ş birliği vardır.</p>\n\n<p>\n	İslam uleması tesett&uuml;r&uuml;n farz olduğunu ispatlamak i&ccedil;in Kur&rsquo;an, s&uuml;nnet, icma ve akla istinat etmişlerdir.</p>\n\n<p>\n	Değerli Fakıh şeyh&nbsp; Muhammed Huseyn Necefi <em>Cevahru&rsquo;l-Kelam</em>&rsquo;ın kitabında Şia mektebine g&ouml;re eller ve y&uuml;z hari&ccedil; kadının t&uuml;m v&uuml;cudunun &ouml;rt&uuml;lmesi gerektiğini a&ccedil;ıklamıştır. Ayakların (topuklardan aşağı kısmının) &ouml;rt&uuml;lmesi gereken yerlerden olup olmadığı hususunda Şia uleması arasında ihtilaf vardır.</p>\n\n<p>\n	Şunu da eklemek gerekir ki bazı Şia uleması kadının y&uuml;z&uuml;n&uuml; de &ouml;rtmesini farz olduğunu s&ouml;ylemişlerdir.</p>\n\n<p>\n	Ehl-i S&uuml;nnet ulemasının bu husustaki g&ouml;r&uuml;şlerine vakıf olmak i&ccedil;in El-Ciziri&rsquo;nin <em>el fikhu ale Mezahib&rsquo;ul Arbaa</em>&rsquo;y m&uuml;racaat edilebilir.</p>\n\n<p>\n	Bu makalenin sonunda Ayetullah Uzma H&uuml;meyni(r.a)&rsquo;den kadının tesett&uuml;r&uuml;&nbsp; ile ilgili bir fetvayı&nbsp; nakledelim:</p>\n\n<p>\n	<strong>Sual:</strong> Acaba tesett&uuml;r (kadının &ouml;rt&uuml;nmesi) İslam dininin zaruri h&uuml;k&uuml;mlerinden sayılır mı? Onu inkar edenin ve bu h&uuml;kme &ouml;zellikle İslam toplumunda saygısızlık g&ouml;sterenin h&uuml;km&uuml; nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Tesett&uuml;r h&uuml;km&uuml;n&uuml;n aslı (ayrıntıları değil ) İslam dininin zaruri (apa&ccedil;ık) h&uuml;k&uuml;mlerindendir; ve dinin zaruri bir h&uuml;km&uuml;n&uuml; inkar edenin kafir olduğuna h&uuml;k&uuml;m edilir; ancak Allah ve Peygamberi inkar etmediği bilinirse bu hari&ccedil;.</p>\n\n<p>\n	<strong>Sual:</strong></p>\n\n<p>\n	İslam&rsquo;da tesett&uuml;r&uuml;n kadınlar i&ccedil;in sınırları nedir? Acaba tesett&uuml;r i&ccedil;in baş&ouml;rt&uuml;s&uuml;n&uuml; takarak geniş uzun elbise ile pantolon giymek yeterli mi? Ve genel olarak kadının namahrem olan kişilere karşı uyması gereken nitelik nedir?</p>\n\n<p>\n	<strong>Cevap:</strong> Kadının bileklere kadar eller ve y&uuml;z&uuml;n yuvarlağı hari&ccedil; t&uuml;m g&ouml;vdesi &ouml;rt&uuml;l&uuml; olmalıdır. S&ouml;z konusu elbise farz olan miktarı &ouml;rterse sakıncasızdır. Ancak &ldquo;&ccedil;arşaf&rdquo; giymeleri daha iyidir. Namahremin dikkatini &ccedil;eken elbiseler giymekten sakınılmalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -<em>Sunen-i Ebi Davud</em> c. 2 s. 383.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> -<em>Biharu&rsquo;l &ndash; Envar</em> c. 103 5. 243.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> -<em>Nasihu&rsquo;t Tevarih</em> c.2</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> -<em>Vesailu&rsquo;ş &ndash;Şia</em> c. 14 s. 143</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> -<em>Biharu&rsquo;l &ndash; Envar</em> c. 103, s. 258.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> -<em>Vesailu&rsquo;ş- Şia</em> c. 14 s. 156.</p>\n	</div>\n</div>','İslam’da Örtünme','','publish','closed','open','','islamda-ortunme','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3194',0,'post','',0),(3195,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<h5 style=\"text-align: right;\">\n	Ali Muhammedi Aşenani/Ehli Beyt &Ouml;ğretisi</h5>\n\n<p>\n	İnsanı ve varlıksal boyutlarını yakından tanıma, g&uuml;n&uuml;m&uuml;zde de b&uuml;y&uuml;k bir istekle s&uuml;rd&uuml;r&uuml;len &ccedil;ok geniş ve kapsamlı bir konudur. Biyoloji, Psikoloji, Sosyoloji ve Tarih gibi &ccedil;ok farklı ilim dallarının her biri &ouml;zel bir bakış a&ccedil;ısıyla insanın &ccedil;eşitli boyutlarını araştırma konusu yaparak, &ccedil;ok yeni ve değerli buluşlar sağlamışlardır. Ama b&uuml;t&uuml;n bu &ccedil;alışmalara rağmen insan hakkında araştırmaları s&uuml;rd&uuml;r&uuml;len &ccedil;ok sayıda soru vardır.</p>\n\n<p>\n	Meşhur İngiliz bilgini L. Aubrey de ş&ouml;yle diyor: &ldquo;Neden uzaklara gidelim ki? Hen&uuml;z kendimizi bile tanıyamıyoruz, ne olduğumuzu bilemiyoruz! Tabiat ile var olan ilişkilerimiz hakkında ger&ccedil;ek bir bilgiye sahip değiliz. <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Bu y&uuml;zden bilim ilerledik&ccedil;e insan bizzat kendisini tanımak konusunda &nbsp;aciz olduğunun&nbsp; farkına varmaktadır. Bu y&uuml;zden insanı ve mutluluk yolunu tanımak i&ccedil;in alemlerin Rabbinin ve insanın ger&ccedil;ek yaratıcısının dergahına y&ouml;nelmeli, vahiy ekol&uuml;n&uuml;n bakış a&ccedil;ısıyla insanı yeniden tanımalı ve vahyin hidayet &ouml;ğretilerini hayatımızın en &ouml;nemli &ouml;devi edinmeliyiz.</p>\n\n<h3>\n	Yaratılış ve Yasama Sistemlerinin Uyumu</h3>\n\n<p>\n	İnsan ve evrenin yaratıcısı tarafından Peygamber aracılığı ile insana sunulan vahiy ekol&uuml;n&uuml;n h&uuml;k&uuml;m ve emirleri insanın farklı boyutlarını g&ouml;z &ouml;n&uuml;nde bulundurarak onun doğal ve yaratışsal ihtiya&ccedil;larına cevap vermiş ve neticede insanın gelişimsel s&uuml;reciyle uyumluluk i&ccedil;inde bulunmuştur. Ayrıca insani değerlerin y&uuml;celmesi boyutunda da alim bir kılavuz, hatta insanın farklı boyutlarını en iyi ortaya &ccedil;ıkaran ve y&ouml;n veren bir yol g&ouml;sterici olmuştur.</p>\n\n<p>\n	Başka bir deyişle insanı, varlık aleminin efendisi ve yaratılışın şaheseri karar kılan Allah onun kabiliyetlerinin filizlenmesi ve gelişmesi i&ccedil;in de bir takım kanunlar ve yasalar koymuş, bunu el&ccedil;ileri vasıtasıyla insanlara bildirmiştir. İşte bu emir ve yasaların t&uuml;m&uuml;n&uuml; biz &ldquo;din&rdquo; diye tanımlamaktayız.</p>\n\n<p>\n	Evrenin ve bu evrenin bir par&ccedil;ası olan insanın &ldquo;O&rsquo;ndan&rdquo; ve &ldquo;O&rsquo;na&rdquo; diye tabir edebileceğimiz &ouml;zelliği g&ouml;z &ouml;n&uuml;nde bulundurulduğu takdirde a&ccedil;ık bir dille s&ouml;ylenebilir ki insanın saadet ve mutluluğunu sadece ve sadece bu ilahi &ouml;ğretiler ve kanunlar temin edebilir. Şehit Mutahhari bu konuda ş&ouml;yle s&ouml;ylemektedir: &ldquo;Evrenin &ldquo;O&rsquo;ndan&rdquo; (<em>inna lillah</em>) ve &ldquo;O&rsquo;na&rdquo; (<em>inna ileyhi raciun</em>) diye ifade edebileceğimiz iki y&ouml;n&uuml; vardır. Evrendeki varlıklar da uyumlu bir sistem i&ccedil;inde bir y&ouml;ne ve bir merkeze doğru bir gelişim seyri i&ccedil;indedir. Hi&ccedil;bir varlığın yaratılışı abes, gereksiz ve hedefsiz değildir. B&uuml;t&uuml;n varlıklar arasında &ccedil;ok &ouml;zel bir y&uuml;celik ve azamete sahip olan insanın da &ccedil;ok &ouml;zel bir g&ouml;revi ve misyonu vardır. Bu y&uuml;zden de insan kendini ve i&ccedil;inde yaşadığı toplumu geliştirmek ve terbiye etmek sorumluluğunu taşımaktadır. Evren adeta insanın okuludur ve Allah her insana doğru niyeti ve &ccedil;abası &ouml;l&ccedil;&uuml;s&uuml;nde &ouml;d&uuml;l verecektir. <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Başka bir yerde ise ş&ouml;yle s&ouml;ylemektedir: &ldquo;Allah insanı sadece kendisine ibadet etsin, emirlerine uysun diye yaratmıştır. O halde insanın g&ouml;revi sadece Allah&rsquo;ın emirlerine itaat etmektir. &rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Dini h&uuml;k&uuml;mler hi&ccedil; ş&uuml;phesiz fıtri/yaratışsal ve tabiat ile uyum i&ccedil;indedir. İnsanın yaratılış ile dini emirler arasında iki y&ouml;nl&uuml; karşılıklı bir ilişki vardır. Yani bir taraftan fıtri yol g&ouml;sterimler insanı vahiy ekol&uuml;n&uuml;n h&uuml;k&uuml;m ve emirlerine uymaya &ccedil;ağırmakta ve diğer yandan da dini h&uuml;k&uuml;mler bizleri fıtri yol g&ouml;sterimlere tabi olmaya davet etmektedir.</p>\n\n<p>\n	Bu &ccedil;ok a&ccedil;ık ve hissedilir bir ger&ccedil;ektir. &Ccedil;&uuml;nk&uuml; her insan ge&ccedil;ici isteklerini tatmin ederek yatıştırdığında kendinde maneviyatına y&ouml;nelme sezgisinin varlığını a&ccedil;ık&ccedil;a hissetmekte, ve genelde Allah&rsquo;a ve emirlerine oranla derin bir aşk duymaktadır. Kur&rsquo;an da bizzat bizlere ş&ouml;yle buyurmaktadır: &ldquo;Hakka y&ouml;nelerek kendini Allah&#39;ın insanlara yaratılışta verdiği dine ver. Zira Allah&#39;ın yaratışında değişme yoktur; işte dosdoğru din budur, fakat insanların &ccedil;oğu bilmezler. &rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu ayet-i şerife de hanif ve sağlam din, Allah&rsquo;ın herkesin varlığında karar kıldığı genel ve fıtri yol g&ouml;sterimler ile uyum i&ccedil;inde olduğu ifade edilerek hatta bu ikisi eşit olarak tanımlanmıştır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in bu &ouml;ğretisi esasınca hak dini batıl ve sapık ekollerden ayırmada en &ouml;nemli &ouml;l&ccedil;&uuml;lerden biri h&uuml;k&uuml;m ve emirlerinin insanların i&ccedil;indeki yaratılış sesiyle uyum i&ccedil;inde olmasıdır.</p>\n\n<p>\n	Fıtratın bu deruni sesinin k&ouml;keni, uyulduğu zaman insanı kurtuluşa sevk eden, y&uuml;z &ccedil;evrildiği zaman ise insanın h&uuml;srana uğramasına neden olan ilahi ilhamlardır. Kur&rsquo;an-ı Kerim bu konuda da ş&ouml;yle buyurmaktadır:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Kişiye ve onu şekillendirene, sonra da ona iyilik ve k&ouml;t&uuml;l&uuml;k kabiliyetini ilham edene and olsun ki, kendini tezkiye eden kurtuluşa ermiştir. Kendini fenalıklara g&ouml;men kimse de ziyana uğramıştır.</strong><strong> &rdquo;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yukarıdaki ayet-i şerifede fıtratın deruni ilhamları esasınca nefsi tezkiye etmenin insanın kurtuluşuna sebep olacağı, bunu g&ouml;rmezlikten gelmenin ise insanın h&uuml;sranına neden olacağı a&ccedil;ık bir şekilde beyan edilmiştir.</p>\n\n<p>\n	Başka bir ayette ise ilahi sınırları &ccedil;iğnemenin insanın h&uuml;srana uğrama nedeni olduğu ifade edilmiştir.</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Bunlar, Allah&#39;ın sınırlarıdır. Allah&#39;ın sınırlarını kim aşarsa, ş&uuml;phesiz, kendine yazık etmiş olur. &rdquo;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Yukarıdaki iki ayete dikkat edildiğinde fıtrat ve ilahi emirler arasındaki uyum a&ccedil;ık bir şekilde ortaya &ccedil;ıkmakta ve insana fıtrat veya ilahi sınırlara tabi olunduğunda kurtuluşa ereceği, fıtri y&ouml;nelimler ile ilahi sınırları g&ouml;rmezlikten geldiği takdirde ise h&uuml;srana uğrayacağı hatırlatılmaktadır.</p>\n\n<p>\n	Ayrıca Peygamberlerin ama&ccedil; ve metotlarından biri de bu fıtri hususları hatırlatmak olmuştur. Allah-u Teala defalarca Peygamber (s.a.a)&rsquo;i bu g&ouml;revini yerine getirmeye &ccedil;ağırarak ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	&nbsp;<strong>&ldquo;Sen hatırlat ver! Esasen sen sadece bir hatırlatıcısın.</strong><strong>&rdquo;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hakeza:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Hatırlat; doğrusu Hatırlatmada İman edenlere fayda verir.</strong><strong> &rdquo;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim sadece Peygamberlerin değil, b&uuml;t&uuml;n ilahi ayetlerin g&ouml;revinin akıl ve iman sahibi kimseler i&ccedil;in hatırlatma olduğunu bildirmektedir. S&ouml;ylenmesi gerekir ki &ldquo;zikir&rdquo; ve &ldquo;tezekk&uuml;r&rdquo; (hatırlama ve hatırlatma) kelimesinin t&uuml;revleri Kur&rsquo;an&rsquo;daki ayet-i şerifelerde &uuml;&ccedil; y&uuml;ze yakın yerde zikr edilmiştir. Bu kadar &ccedil;ok tekrar edilmesi zikir ve tezekk&uuml;r&uuml;n (hatırlama ve hatırlatmanın) &ouml;nemini g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	İşte kadına &ouml;rt&uuml;nme emri de insanlardaki yaratılış gereği akıl ve kalbin kadınları kendisine davet ettiği &ccedil;ok &ouml;nemli bir husustur.</p>\n\n<p>\n	Fizyologlar ve psikologlar cinsel ahlakın, &ouml;zellikle de utanma duygusu ve &ouml;rt&uuml;n&uuml;n k&ouml;keni hususunda uzun uzadıya tartışmış, bir &ccedil;ok ger&ccedil;ekleri tespit etmeye &ccedil;alışmıştır. Haya ve &ouml;rt&uuml;n&uuml;n fıtri k&ouml;kenini inkar eden batılı bilginlere cevap olarak dişi hayvanlardaki utanma duygusunun t&uuml;m&uuml;yle i&ccedil; g&uuml;d&uuml;sel ve doğal olduğunu kabul edip, kadınların utanma ve iffet&nbsp; duygusunun başka nedenlere bağlanmasına ve bunun sonradan kazanılmış veya zorla kabullendirilmiş bir husus olduğuna inanmanın m&uuml;mk&uuml;n olmadığı hatırlatılmıştır. B&ouml;ylece kadının &ouml;rt&uuml;nme duygusunun da kalp veya akıl fıtratından kaynaklandığını s&ouml;yleyebiliriz.&nbsp; &nbsp;</p>\n\n<h2>\n	İki Y&ouml;nl&uuml; Delil</h2>\n\n<p>\n	&Ouml;rt&uuml;nmenin fıtri bir eğilim olduğu ve ilahi h&uuml;k&uuml;mler ile fıtri h&uuml;k&uuml;mlerin uyum i&ccedil;inde olduğu ger&ccedil;eğinden yola &ccedil;ıkarak şu neticeleri almak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	T&uuml;m semavi dinler kadın i&ccedil;in &ouml;rt&uuml;y&uuml; farz ve gerekli kabul etmiş, insanlık toplumunu &ouml;rt&uuml;nmeye davet etmiştir. &Ccedil;&uuml;nk&uuml;: &nbsp;</p>\n\n<p>\n	1- &Ouml;rt&uuml;nme duygusu doğal olarak kadınların fıtratına yerleştirilmiştir. &nbsp;</p>\n\n<p>\n	2- İlahi dinlerin emir ve h&uuml;k&uuml;mleri, insanın fıtratı ile uyumludur. &nbsp;</p>\n\n<p>\n	O halde t&uuml;m ilahi dinlerde kadının &ouml;rt&uuml;nmesi farz kabul edilmiştir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu delil de, &ouml;rt&uuml;n&uuml;n fıtri oluşundan hareket etmiş ve şer&rsquo;i farz oluşu da algılanmıştır. Ama bu delili tersinden almak da m&uuml;mk&uuml;nd&uuml;r. Yani ilahi dinlerde &ouml;rt&uuml;n&uuml;n şer&rsquo;i a&ccedil;ıdan farz oluşundan, bunun fıtri bir duygu olduğunu algılamak da olasıdır. Başka bir tabirle semavi dinlerdeki meşruiyeti, &ouml;rt&uuml;n&uuml;n fıtri delili olarak kabul etmek ve ş&ouml;yle demek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- B&uuml;t&uuml;n semavi dinler Allah tarafından kadının &ouml;rt&uuml;nmesini farz olarak kabul etmiştir.</p>\n\n<p>\n	2- İlahi dinlerin emir ve h&uuml;k&uuml;mleri insanın fıtri yapısıyla uyumludur. &nbsp;</p>\n\n<p>\n	Bundan da Allah&#39;ın &ouml;rt&uuml;nme duygusunu kadının fıtratına yerleştirdiği sonucunu alıyoruz. &nbsp;</p>\n\n<p>\n	Bu &ouml;nemli ve temel n&uuml;kte esasınca s&ouml;ylemek gerekir ki doğru bir yasa s&uuml;rekli olarak insan fıtratıyla uyum i&ccedil;inde olmalıdır. Zira i&ccedil;g&uuml;d&uuml;sel ihtiya&ccedil;lar, fıtri zevkler ve doğal yaratılışlar g&ouml;z &ouml;n&uuml;nde bulundurulmadan koyulan kanunlar, her ne kadar y&uuml;ksek bir makamdan, her ne kadar şiddetli ve korkutucu yaptırımlar birlikte ifade edilmiş olsa da s&uuml;reklilik kazanamaz. <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>&nbsp;Yani bir m&uuml;ddet yaygınlaşsa da sonunda toplumdan silinip gidecektir. Dolayısıyla vahiy ekolleri &ouml;rt&uuml;nmenin farz olduğunu ifade ediyorsa bu, o hususun insan fıtratına aykırı olmadığının, hatta insani zevk ve tabiat ile uyum i&ccedil;inde bulunduğunun en a&ccedil;ık delilidir.</p>\n\n<p>\n	Zerd&uuml;şt, Yahudilik, Hıristiyanlık ve İslam dinine g&ouml;re kadınların &ouml;rt&uuml;lmesi farzdır. Bu dinlerin mukaddes kitaplarında yer alan emirler, bu ilahi din mensuplarının pratik hayatlarındaki yerleşmiş olan normlar, uyguladıkları dini merasimler ve adap da bunun b&uuml;y&uuml;k şahidi konumundadır.</p>\n\n<p>\n	Bu konuya bir &ccedil;ok d&uuml;ş&uuml;n&uuml;rler de işaret etmiştir. Bu konuda sadece bir &ouml;rnek olarak Allame Nakdi&rsquo;nin <em>&ldquo;Caygah-i zen nezd-i &uuml;mmetha-i kablez İslam&rdquo;</em> adlı kitabından şu alıntıyı yapmakla yetiniyoruz:</p>\n\n<p>\n	&ldquo;İslam&rsquo;dan &ouml;nce yaşayan İran Mecusileri (Zerd&uuml;ştler), Brahmanlar, Budistler, Yahudiler, Hıristiyanlar ve Araplar arasında kadınların &ouml;rt&uuml;nmesi yaygın bir adet haline gelmişti.</p>\n\n<p>\n	İranlı kadınların bazısı &ouml;rt&uuml;l&uuml;, bazısı ise &ouml;rt&uuml;s&uuml;z idi. Elbette o zamanlar kadına b&uuml;y&uuml;k baskılar yapılıyor ve b&uuml;t&uuml;n hayatını d&ouml;rt duvar arasında ge&ccedil;irmesi isteniyordu. Brahmanlar arasında ise &ouml;zel bir &ouml;rt&uuml; şekli vardı. Kadının evinden &ccedil;ıkmaya ve dinlerinin kendisine belirttiği yabancıları tanımaya hakkı yoktu. Budistler arasında da &ouml;rt&uuml; aynı şekilde idi. G&uuml;n&uuml;m&uuml;zde de Hintliler arasında bunun kalıntıları g&ouml;ze &ccedil;arpmaktadır. Yahudiler hususunda ise Tevrat&rsquo;ta &ldquo;Tekvin seferi&rdquo;, 24. Bab, 64. Ayet; 13. Bab, 38 ve 65. ayetler; 3. Bab 14 ve 47. ayetlerde &ouml;rt&uuml;n&uuml;n farz olduğu belirtilmiştir. &nbsp;</p>\n\n<p>\n	Hıristiyanlık ise kadınlar hakkında, &ldquo;Akıllı, evinde oturan, iffetli ve itaatkar kimseler olmalıdır.&rdquo; diyen Timoteus&rsquo;a, Pavlus&rsquo;un s&ouml;ylediği s&ouml;zlerden de ilk başta Hıristiyanlıkta da &ouml;rt&uuml;nmenin farz olduğu anlaşılmaktadır. Araplarda ise bazı erkekler kadınlarını &ouml;rt&uuml;nmeye, diğer bazıları ise s&uuml;slenmeye teşvik ediyordu. Ama Arap&ccedil;a şiirlerden de anlaşıldığı &uuml;zere Aristokrat sınıf nezdinde kadınların &ouml;rt&uuml;nmesi yaygındı. &nbsp;</p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan anlaşıldığı &uuml;zere her ne kadar sadece bazı Arap kadınları &ouml;rt&uuml;nm&uuml;ş olsa da &ouml;rt&uuml;, İslam daha gelmeden &ouml;nce de Araplar arasında yaygındı. &rdquo;</p>\n\n<p>\n	Buradan da anlaşıldığı &uuml;zere &ouml;rt&uuml;nme b&uuml;t&uuml;n semavi dinlerde var idi. İleride Hıristiyanlık ve Yahudilikte &ouml;rt&uuml;nmeyi ayrıca ele alacağız.</p>\n\n<h2>\n	Dinlerin Mensuplarının Pratik Uygulaması</h2>\n\n<p>\n	Bir &uuml;mmetin &ouml;rf, adet, gelenek, adap ve tek kelime ile sireti (tutum ve davranışları), onların k&uuml;lt&uuml;rel boyutlarını g&ouml;stermektedir. Zamanla bir takım adet ve gelenekler her ne kadar değişse veya terk edilse de tarihi k&ouml;keni ilk d&ouml;nemlerden kalma bir takım uygulamalara ulaşılarak elde edilen sonu&ccedil;lar vesilesiyle onun k&uuml;lt&uuml;rel ve dinsel k&ouml;klerini de elde etmek m&uuml;mk&uuml;nd&uuml;r. &nbsp;</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde ilk &ouml;nce siretin ne olduğunu &ouml;ğrenmeye &ccedil;alışacak, sonra siretin delil olup olmadığını a&ccedil;ıklayacağız. &Ccedil;&uuml;nk&uuml; ileride, &ouml;rt&uuml; hususunda dinlerin mensuplarının pratik uygulamaları ve siretleri bir delil olarak sunulacaktır.</p>\n\n<p>\n	Usul-i Fıkıh (fıkıh metodolojisi) alimleri sireti ş&ouml;yle tanımlamaktadırlar: &ldquo;Şeriata uyan veya akıl sahibi kimselerin bir işi yapma veya terk etme hususundaki s&uuml;rekli adetleri ve pratik uygulamaları siret olarak adlandırılmaktadır. Siret iki kısımdır:</p>\n\n<p>\n	1- Akıl sahiplerinin sireti ki bunda b&uuml;t&uuml;n akıl sahibi insanların bir işi yapma veya terk etme hususunda ittifakı &ouml;l&ccedil;&uuml;d&uuml;r.</p>\n\n<p>\n	2- M&uuml;teşerria (şeriata uyanların) sireti ki bunda da bir dinin mensupları s&uuml;rekli olarak bir işi yapma veya yapmama hususunda uyumlu hareket etmeleri &ouml;l&ccedil;&uuml; kabul edilir.</p>\n\n<p>\n	Usul alimleri siretin delil olduğu konusunda ş&ouml;yle s&ouml;ylemişlerdir:</p>\n\n<p>\n	M&uuml;teşerria&rsquo;nın (şeriata uyanların) bir işi yapma veya terk etme hususundaki sireti ger&ccedil;ekte bir t&uuml;r icma ve hatta icmanın en &ouml;nemlisidir. &Ccedil;&uuml;nk&uuml; siret, alim veya alim olmayan herkesin sergilediği ameli bir icmadır. Oysa fetvadaki icmalar sadece alimler tarafından beyan edilen s&ouml;zl&uuml; icmadır.</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) veya Ehl-i Beyt İmamları (a.s.) d&ouml;neminde bizzat kendilerinin de amel ederek onayladığı bir siretin varlığı hakkında ilim sahibi olunursa ş&uuml;phesiz o siret kesin bir delil kabul edilmelidir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bu esas &uuml;zere &ouml;rneğin M&uuml;sl&uuml;manların pratik sireti Peygamber (s.a.a) ve Ehl-i Beyt İmamları nezdinde de sergilenmek şartıyla o siretin İslam dinindeki meşruiyetini g&ouml;stermektedir.</p>\n\n<p>\n	Bu konuya &Uuml;stad Haşeminejad&rsquo;ın &ldquo;<em>el-Meretu Reyhanetun</em>&rdquo; adlı kitabından şu alıntıyı yaparak son veriyoruz: &ldquo;&Ouml;rt&uuml; (hicap) &uuml;&ccedil; kısımdır:</p>\n\n<p>\n	1- Korku &ouml;rt&uuml;s&uuml; (başkalarından korkarak &ouml;rt&uuml;nmek)</p>\n\n<p>\n	2- Taklide dayalı &ouml;rt&uuml; (anne veya nineleri taklit ederek giyilen &ouml;rt&uuml;)</p>\n\n<p>\n	3- İman &ouml;rt&uuml;s&uuml;</p>\n\n<p>\n	Komşular veya &ccedil;evrenin baskısıyla giyilen &ouml;rt&uuml;, korkunun yok oluşuyla da ortadan kalkmaktadır.</p>\n\n<p>\n	Taklide dayalı &ouml;rt&uuml; ise taklit ettiği kimsenin ortadan gitmesiyle, &ouml;rneğin anne ve nine veya başkalarının olmayışıyla sona ermektedir.</p>\n\n<p>\n	İman &ouml;rt&uuml;s&uuml; ise her zaman bakidir ve asla yok olmaz. &rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Şimdi de Yahudilik ve Hıristiyanlıkta hicabın varlığını ele alıp incelemeye &ccedil;alışacağız. İlahi din mensuplarının hi&ccedil; birisi &ouml;rt&uuml;y&uuml; korkudan veya birilerini taklit ederek tercih etmiş değillerdir. Aksine iman ve inan&ccedil; ile &ouml;rt&uuml;nmeye sarılmışlardır ve bu y&uuml;zden de kolayca iman &ouml;rt&uuml;s&uuml;n&uuml; terk etmeye yanaşmazlar. &nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - L. Aubrey, <em>Mutluluk,</em> s. 33</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Şehid Mutahhari, <em>Cihanbini-i Tevhidi</em>, s. 22</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Bu konuda, <strong>&ldquo;Cinleri ve insanları sadece bana ibadet etsinler diye yarattım.&rdquo;</strong> ayetini de şahit olarak g&ouml;stermiştir. Şehit Mutahhari, &ldquo;İnsan der Kur&rsquo;an&rdquo;, s. 12</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - &nbsp;Rum Suresi, 30. ayet</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Şems Suresi, 7-10. ayetler</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Talak suresi, 1. ayet</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Gaşiye suresi, 21. ayet</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Zariyat suresi, 55. ayet</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - Filozofların tabiriyle tabiata aykırı ve determinist uygulamalar asla kalıcı olamaz.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Muhammed Rıza el-Muzaffer, <em>Usul&rsquo;ul Fıkıh,</em> c. 2, s. 171-174</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Haşiminejad, <em>el-Meretu Reyhanetun</em>, s. 126</p>\n	</div>\n</div>','Semavi Dinlerde Örtünme','','publish','closed','open','','semavi-dinlerde-ortunme','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3195',0,'post','',0),(3196,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p align=\"right\">\n	Hasan YURTSEVEN/Erenler 1</p>\n\n<p>\n	Ehl-i Beyt mektebinde imamet, itikad&icirc; esaslardan biri olup tevhid, n&uuml;b&uuml;vvet ve mead inan&ccedil;ları ile aynı derecede &ouml;neme sahiptir. Cafer&icirc; inancında imamet makamı, n&uuml;b&uuml;vvet makamının uzantısı ve tamamlayıcısı olarak kabul edilir. İmamet makamına sahip olan zatın, Peygamberin sahip olduğu il&acirc;h&icirc; vahye muhatap olma dışında, Peygamberin taşıdığı b&uuml;t&uuml;n misyon ve sorumlulukları &uuml;zerine aldığına ve bu hususta gerekli icraatı yapmakla yetkili olduğuna inanılır.</p>\n\n<h1>\n	İmametin Tanımı</h1>\n\n<p>\n	Cafer&icirc; mezhebine g&ouml;re imamet, dinin korunması, a&ccedil;ıklanması, icra edilmesi, liyakatli insanların manev&icirc; hidayete kavuşturulması ve İsl&acirc;m yurdunun d&uuml;şmanlara karşı muhafaza edilmesinde İsl&acirc;m Peygamberine (s.a.a) halife olma makamıdır. Bir başka deyişle Cafer&icirc; mezhebine g&ouml;re imam, İsl&acirc;m toplumunun b&uuml;t&uuml;n dini ve d&uuml;nyevi işlerine rehberlik ve yol g&ouml;stericilik yapması i&ccedil;in, bizzat Allah ve Resul&uuml; tarafından tayin edilen kimsedir.</p>\n\n<h1>\n	İmamı Tanımanın Zarureti</h1>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından imamı tanımak en başta gelen g&ouml;revlerdendir. Bu hususta Hz. Resulullah (s.a.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Kim boynunda biat olmadan </em>(başka bir hadiste ise<em> -Kim zamanının imamını tanımadan-</em>)<em> &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&rdquo;</em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Bu hadis &ccedil;eşitli tabirlerle ve g&uuml;venilir senetlerle Ehl-i Beyt ve Ehl-i S&uuml;nnet hadis kitaplarında yer almıştır.</p>\n\n<p>\n	Hz. Peygamber (s.a.a)&rsquo;e risalet verilmeden &ouml;nceki d&ouml;nemin cahiliye d&ouml;nemi olarak adlandırıldığı dikkate alınırsa, cahiliye &ouml;l&uuml;m&uuml;nden kastedilen şeyin, iman etmeksizin, yani k&uuml;f&uuml;r &uuml;zerine olan bir &ouml;l&uuml;m olduğu ger&ccedil;eği anlaşılmış olur. İmameti ve imamı tanımanın zarureti konusunda bu hadis aydınlatıcı &ouml;zelliğe sahip olup, &ccedil;ok şeyler ifade etmektedir.</p>\n\n<h1>\n	İmamın Varlığına Olan İhtiya&ccedil;</h1>\n\n<p>\n	Resul-i Ekrem (s.a.a), yirmi &uuml;&ccedil; yıl boyunca İsl&acirc;m&icirc; d&uuml;ş&uuml;ncenin kaynağı Kur&rsquo;an&rsquo;ı, vahiy vesilesi ile elde etti ve onu halka tebliğ etti. Fakat Kur&rsquo;an&rsquo;ın derin muhtevası ve kapsamlı i&ccedil;eriği tefsir ve a&ccedil;ıklamayı gerektirmekteydi. Zira Kur&rsquo;an İsl&acirc;m&icirc; ilimlerin ve h&uuml;k&uuml;mlerin ayrıntılarını beyan etmemiş, konuların teferruatına inmemiştir.</p>\n\n<p>\n	&Ouml;rneğin, namaz kılmayı, zek&acirc;t vermeyi ve hacca gitmeyi emretmiştir; fakat namazın rek&acirc;t sayısı ve kılınış şekline, zek&acirc;tın miktarına ve hacla ilgili ibadet h&uuml;k&uuml;mlerine a&ccedil;ıklık getirmemiştir. Kur&rsquo;an&rsquo;ın ayrıntı ve a&ccedil;ıklama gerektiren her ayetine Allah&rsquo;ın el&ccedil;isi Hz. Resulullah (s.a.a) a&ccedil;ıklık getirmiştir.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) gayb &acirc;lemi ile irtibatlı olması, batını ilimlere ve Kur&rsquo;an&rsquo;ın hakikatlerine aşina olması dolaysıyla, ayetleri tefsir ediyor, ayetlerin sırlarını ve i&ccedil;eriğini a&ccedil;ıklayarak sorunları &ccedil;&ouml;z&uuml;yordu. Fakat Peygamber (s.a.a) zamanında (daha sonraları ortaya &ccedil;ıkacak olan) &ccedil;ok sayıda sosyal, siyasal ve inan&ccedil;sal sorun ve ihtil&acirc;flar g&uuml;ndeme gelmemişti.</p>\n\n<p>\n	Resulullah (s.a.a)&rsquo;ın zamanında İsl&acirc;m&rsquo;a karşı cephe alıp, İsl&acirc;m dinini k&ouml;kten yok etmek i&ccedil;in a&ccedil;ık&ccedil;a savaşan d&uuml;şman, Resulullah (s.a.a)&rsquo;ın vefatının ardından, İsl&acirc;m toplumu ve rehberinin karşısına farklı bir tavır ve taktikle &ccedil;ıkmıştır. Allah Resul&uuml;&rsquo;nden sonra vasisi Emir&rsquo;&uuml;l-M&uuml;minin Ali (a.s), zahirde din kisvesine b&uuml;r&uuml;nm&uuml;ş ve dış g&ouml;r&uuml;n&uuml;m&uuml; itibariyle İsl&acirc;m&rsquo;ı kabul etmiş g&ouml;r&uuml;nen d&uuml;şmanlarla karşı karşıya kalmıştır.</p>\n\n<p>\n	İsl&acirc;m toplumunun zayıf imanlı, &ccedil;ıkarcı ve basiretsiz fertlerini kendi safına &ccedil;eken, dine karşı din zihniyeti ile savaşmayı ama&ccedil;layan bu akımın temsilcileri, iktidarı ele ge&ccedil;irir ge&ccedil;irmez, Kur&rsquo;an&icirc; h&uuml;k&uuml;mleri heva ve hevesleri ve de politik &ccedil;ıkarları doğrultusunda yorumlamak suretiyle İsl&acirc;m &acirc;leminde sayısız ihtil&acirc;f ve hiziplerin ortaya &ccedil;ıkmasına yol a&ccedil;mışlardır. İşte b&uuml;t&uuml;n bunlar masum imamın varlığını zorunlu kılmaktadır. Masum imam, Resulullah (s.a.a)&rsquo;in ebed&icirc; &acirc;leme irtihalinin ardından ortaya &ccedil;ıkan, sayısız meselelerde il&acirc;h&icirc; h&uuml;k&uuml;mleri tıpkı Resulullah gibi dosdoğru a&ccedil;ıklar, İsl&acirc;m dini &uuml;zerinde tahrifat yapmak isteyenlerin tahriflerini &ouml;nler ve onların k&ouml;t&uuml; emellerini başarısız kılar.</p>\n\n<h1>\n	İmamın &Ouml;zellikleri</h1>\n\n<p>\n	<strong>İl&acirc;h&icirc; İlim ve Masumiyet: </strong>İmamın varlığını zorunlu kılan deliller, onun sahip olması gerektiği sıfatların ispatı i&ccedil;in de yeterlidir. İlk olarak Ehl-i Beyt mektebi, imamın il&acirc;h&icirc; ahk&acirc;mın ve hakikatlerin tamamını kapsayan bir ilme sahip olduğuna ve il&acirc;h&icirc; ahk&acirc;mın ve hakikatlerin ruhundan haberdar olduğuna inanmaktadır. Ehl-i Beyt mektebinin mantığı şudur ki, imamet makamında olan kimse; ilmini ve basiretini hakikatin berrak ve duru pınarından almalı ve gayb &acirc;lemi ile g&uuml;&ccedil;l&uuml; bir manev&icirc; irtibata sahip olmalı ki, varlık &acirc;leminin sırlarına vakıf olmak suretiyle insanların ger&ccedil;ek terbiye edicisi ve yol g&ouml;stericisi olabilsin ve onları il&acirc;h&icirc; hedefe, d&uuml;nya ve ahiret saadetine kavuşturabilsin.</p>\n\n<p>\n	Ehl-i Beyt mektebi, imamın masum olmasını, yani hatadan ve yanılgıdan m&uuml;nezzeh olmasını imametin temel şartlarından biri kabul etmektedir. Masum olmayan birinin, bu makama l&acirc;yık olmadığı g&ouml;r&uuml;ş&uuml;ndedir. Kısacası, Ehl-i Beyt mektebinde il&acirc;h&icirc; koruma ile her t&uuml;rl&uuml; noksanlık ve k&ouml;t&uuml;l&uuml;kten m&uuml;nezzeh olan kimse imamet makamına l&acirc;yık kabul edilir. İmam masum olmalıdır, yani nefsinin ve heva hevesinin etkisi altında kalmamalı; g&uuml;naha m&uuml;rtekip olmamalı; şahs&icirc; işlerinde dahi, hata ve yanılgıdan korunmuş olmalıdır.</p>\n\n<p>\n	Hz. İmam Rıza (a.s)&#39;ın aşağıda nakledeceğimiz hadisi, Ehl-i Beyt mektebinin imamet anlayışını en g&uuml;zel şekliyle ortaya koymaktadır.</p>\n\n<p>\n	Abdulaziz bin M&uuml;slim diyor ki:</p>\n\n<p>\n	&quot;Hz. İmam Rıza (a.s) ile birlikte Merv şehrinde bulunuyorduk. Oraya girişimizin ilk g&uuml;nlerinde cuma g&uuml;n&uuml; camide toplandık, camide imamet konusundan bahsedilip, bu konuda insanların d&uuml;şt&uuml;ğ&uuml; derin ihtil&acirc;flardan s&ouml;z edildi.&rdquo;</p>\n\n<p>\n	&ldquo;Bu arada, ben efendime (İmam Rıza&#39;ya) giderek, insanların bu konuda ne konuştuklarını haber verdim. Bunun &uuml;zerine, İmam (a.s) g&uuml;l&uuml;msedi, sonra da ş&ouml;yle buyurdu:&rdquo;</p>\n\n<p>\n	&ldquo;Ey Abdulaziz bin M&uuml;slim, onlar cahil kalmış ve g&ouml;r&uuml;şlerinde aldatılmışlardır. Allah Teala Peygamberi (s.a.a)&#39;in ruhunu kabzetmeden &ouml;nce, onun i&ccedil;in dinini k&acirc;mil kıldı ve her şeyin a&ccedil;ıklaması olan Kur&#39;an&#39;ı ona indirdi. Onda hel&acirc;li, haramı, hududu ve insanların b&uuml;t&uuml;n ihtiya&ccedil; duydukları şeyleri k&acirc;mil olarak a&ccedil;ıklayarak: &lsquo;...Kitapta hi&ccedil;bir şeyi eksik bırakmadık....&rsquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> buyurdu. &Ouml;mr&uuml;n&uuml;n sonlarında olan Haccet&rsquo;&uuml;l-Veda&#39;da ise: &lsquo;...Bug&uuml;n sizin i&ccedil;in dininizi k&acirc;mil kıldım, nimetimi size tamamladım ve İsl&acirc;m&#39;ın sizin i&ccedil;in din olmasına razı oldum....&rsquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> buyurdu. İşte imamet konusu, dinin tamamlanmasındandır.&rdquo;</p>\n\n<p>\n	&ldquo;Hz. Resulullah (s.a.a) da d&uuml;nyadan g&ouml;&ccedil;meden &ouml;nce, &uuml;mmetine dinin &ouml;ğretilerini beyan buyurdu. Yollarını onlara a&ccedil;ıkladı. Onları hak yolunun ortasında bıraktı. Hz. Ali (a.s)&#39;ı onlara bir &ouml;rnek ve imam olarak tayin edip, &uuml;mmetin muhta&ccedil; olduğu hi&ccedil; bir konuyu a&ccedil;ıklamadan gitmedi. Kim, Allah Teala&#39;nın dinini k&acirc;mil kılmadığını zannederse, Allah&#39;ın kitabını reddetmiş olur, kim de Allah&#39;ın kitabını reddederse, onu inkar etmiş olur.&rdquo;</p>\n\n<p>\n	&ldquo;Acaba onlar, imametin değerini ve onun &uuml;mmet i&ccedil;erisindeki mevkiini biliyorlar mı ki, onu se&ccedil;mek onlara ait olsun?&rdquo;</p>\n\n<p>\n	&ldquo;İmamet makamı, insanların kendi akıllarıyla onu idrak etmelerinden, kendi d&uuml;ş&uuml;nceleriyle ona ulaşabilmelerinden veya kendi se&ccedil;enekleriyle bir imam tayin etmelerinden &ccedil;ok daha y&uuml;ksek değere, b&uuml;y&uuml;k şana ve y&uuml;ce mevkie sahiptir.&rdquo;</p>\n\n<p>\n	&ldquo;Allah Azze ve Celle, Hz. İbrahim&#39;i n&uuml;b&uuml;vvet ve halillik makamına se&ccedil;tikten sonra, onu; &uuml;&ccedil;&uuml;nc&uuml; bir makam olarak, imamet makamına tayin etti. Bir fazilet olarak onunla şereflendirdi ve onunla anısını y&uuml;kselterek: &lsquo;Ben seni insanlara imam kılıyorum&rsquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> buyurdu. Hz. Halil (a.s) ise, bunun sevincinden: &lsquo;Benim z&uuml;rriyetimden de.&rsquo; dedi. Allah Tebareke ve Teala ise: &lsquo;Ahdim zalimlere ulaşmaz.&rsquo; cevabını verdi. B&ouml;ylece bu ayet-i kerime, kıyamet g&uuml;n&uuml;ne kadar, b&uuml;t&uuml;n zalimlerin imametini batıl kılıp, bu makamı se&ccedil;kin insanlara bıraktı.&rdquo;</p>\n\n<p>\n	&ldquo;Sonra Allah Teala, Hz. İbrahim&#39;i y&uuml;celeyerek, se&ccedil;kinlik ve taharet ehli kimseleri onun neslinde karar verdi ve ş&ouml;yle buyurdu: &lsquo;Ve biz ona İshak&#39;ı ve Yakub&#39;u bir hediye olarak bahşiş ettik ve hepsini salih insanlardan karar kıldık. Ve biz onları bizim emrimizle hidayet eden imamlar kıldık. Onlara hayır işler yapmalarını, doğrudan namaz kılmalarını ve zek&acirc;t vermelerini vahyettik ve onlar bize ibadet edenlerdi.&rsquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> B&ouml;ylece bu makam, onun z&uuml;rriyetinde devam ede geldi. Asırdan asra, onu birbirlerinden miras alıp gidiyorlardı. Ta ki, Allah Celle ve A&#39;la bu makamı, Hz. Nebiyy-i Ekrem (s.a.a)&#39;e miras olarak ulaştırarak: &lsquo;İbrahim&rsquo;e en yakın olanlar; ona uyanlar, bu Nebi ve iman getiren kimselerdir ve Allah m&uuml;&#39;minlerin velisidir.&rsquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> buyurdu.&rdquo;</p>\n\n<p>\n	&ldquo;O h&acirc;lde imamet makamı Hz. Peygamber (s.a.a)&#39;e &ouml;zg&uuml; idi. O da Allah Teala&#39;nın emriyle, Allah Teala&#39;nın ona &ccedil;izip farz kıldığı şekilde, onu Hz. İmam Ali (a.s)&#39;a bıraktı ve sonra da Allah Teala&#39;nın: &lsquo;Ve kendilerine ilim ve iman verilen kimseler, onlara derler ki: Allah&#39;ın kitabında kıyamet g&uuml;n&uuml;ne kadar bırakıldınız...&rsquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> kavli gereğince, Hz. İmam Ali (a.s)&#39;ın kendilerine ilim ve iman verilen se&ccedil;ilmiş z&uuml;rriyetine ait oldu. Dolayısıyla, kıyamet g&uuml;n&uuml;ne kadar bu makam, yalnızca Hz. Ali (a.s)&#39;ın evl&acirc;tlarında olacaktır. &Ccedil;&uuml;nk&uuml; Hz. Muhammed&#39;den sonra artık bir peygamber yoktur. &Ouml;yleyse, bu cahiller onu nasıl se&ccedil;ebilirler?!&rdquo;</p>\n\n<p>\n	&ldquo;İmamet, peygamberlerin makamı ve vasilerin mirasıdır.&rdquo;</p>\n\n<p>\n	&ldquo;İmamet, Allah&#39;ın ve Resul&#39;&uuml;n hilafeti, Emir&rsquo;&uuml;l-M&uuml;&#39;minin Ali&#39;nin makamı, Hasan ve H&uuml;seyin&#39;in mirasıdır.&rdquo;</p>\n\n<p>\n	&ldquo;İmamet, dinin yuları, M&uuml;sl&uuml;manların d&uuml;zeni, d&uuml;nyanın ısl&acirc;hı ve m&uuml;minlerin izzetidir.&rdquo;</p>\n\n<p>\n	&ldquo;İmamet, İsl&acirc;m&#39;ın gelişen k&ouml;k&uuml; ve y&uuml;celen dalıdır.&rdquo;</p>\n\n<p>\n	&ldquo;İmamla namaz, zek&acirc;t, oru&ccedil;, hac ve cihad k&acirc;mil olur, ganimet ve sadakalar &ccedil;oğalır, had (şer&#39;&icirc; ceza) ve ahk&acirc;m uygulanır, hudut ve sınırlar korunur.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, Allah&#39;ın hel&acirc;lini hel&acirc;l, haramını da haram kılar, şer&#39;&icirc; cezaları uygular, Allah&#39;ın dinini m&uuml;dafaa eder, (halkı) hikmet, g&uuml;zel &ouml;ğ&uuml;t ve &uuml;st&uuml;n delillerle Allah&#39;ın yoluna davet eder.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, g&ouml;zlerin g&ouml;remeyeceği ve ellerin ulaşamayacağı bir ufukta doğup, ışınlarını &acirc;leme sa&ccedil;an g&uuml;neşe benzer.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, ışık sa&ccedil;an dolunay, parlak kandil, a&ccedil;ık nur, karanlıklar ortasında hidayet yıldızı, şehirlerin ve &ccedil;&ouml;llerin yol g&ouml;steren kılavuzu ve helak olmaktan kurtaran bir kurtarıcıdır.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, y&uuml;ksek tepede yanan bir ateştir, ısınmak isteyene sıcaklık bahşeder. Tehlikeli yerlerde kılavuzdur, ondan ayrılan helak olur.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, yağmur yağdıran bulut, bol sağanak yağmur, ışık sa&ccedil;an g&uuml;neş, kapsayıcı g&ouml;lgesi olan g&ouml;k, d&ouml;şenmiş yer, bol-bol suyu olan pınar, selin bıraktığı g&ouml;l ve yerin yeşerttiği yeşilliktir.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, yumuşak huylu arkadaş, şefkatli baba, ikiz kardeş, k&uuml;&ccedil;&uuml;k yavrusuna iyilik yapan anne ve kara g&uuml;nlerde kulların sığınağıdır.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, Allah&#39;ın, yery&uuml;z&uuml;ndeki ve mahlukatı arasındaki emini, kullarına h&uuml;cceti ve şehirlerindeki halifesidir. (Halkı) Allah&#39;a &ccedil;ağıran ve O&#39;nun belirlediği sınırları savunandır.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, g&uuml;nahlardan tertemiz kılınan, ayıplardan arındırılmış olan, &ouml;zelliği, ilim; nişanesi, hilim olan; dinin d&uuml;zeni, M&uuml;sl&uuml;manların izzeti, m&uuml;nafıkların &ouml;fkesi ve k&acirc;firlerin yok edicisidir.&rdquo;</p>\n\n<p>\n	&ldquo;İmam, zamanın yeganesidir. Hi&ccedil;bir kimse onun makamına ulaşamaz, hi&ccedil;bir alim onun dengi olamaz. Onun bedeli, misli ve eşi bulunmaz. Bağışlayan Allah&#39;ın fazlı ile, talep ve kazanıma dayanmaksızın, b&uuml;t&uuml;n faziletleri taşır. Durum b&ouml;yle iken, kim İmam&#39;ı tanıyabilir veya &ouml;zelliklerinin &ouml;z&uuml;ne ulaşabilir?&rdquo;</p>\n\n<p>\n	&ldquo;Heyhat, heyhat! İmam&#39;ın makamlarından veya faziletlerinden birini tarif etmekte akıllar yitmiş, zihinler şaşkınlığa d&uuml;şm&uuml;ş, beyinler hayran kalmış, hatipler aciz olmuş, şairler yorulmuş, edipler acze d&uuml;şm&uuml;ş, fasihler yorulup g&uuml;&ccedil;s&uuml;zleşmiş, bilginler susup kalmış, hepsi aczini itiraf etmiştir.&rdquo;</p>\n\n<p>\n	&ldquo;Şu h&acirc;lde, onu b&uuml;t&uuml;n&uuml;yle anlatmak, olduğu gibi nitelemek nasıl m&uuml;mk&uuml;n olur? Kim, onun yerine ge&ccedil;ebilir veya ona olan ihtiyacı giderebilir? Bu nasıl m&uuml;mk&uuml;n olur? Oysa İmam, yıldızlar gibi kendisine ulaşmak isteyenlerin elinden ve niteleyenlerin nitelemesinden uzaktır.&rdquo;</p>\n\n<p>\n	&ldquo;Bunlar, bu makamın Resulullah sallallahu aleyhi ve alih&#39;in Ehl-i Beyti&#39;nden başkasında bulunacağını mı zannediyorlar?&rdquo;</p>\n\n<p>\n	&ldquo;Andolsun, Allah&#39;a, nefisleri onları aldatmış ve onları yanlış arzulara sevk etmiştir. Onlar, sarp ve kaygan olan y&uuml;ksek bir yere &ccedil;ıkmak istemişler de, ayakları kayarak u&ccedil;uruma yuvarlanmışlardır. Kendilerince bir imam se&ccedil;mek istemişler, oysa imam se&ccedil;mek nerede onların işi olabilir?&rdquo;</p>\n\n<p>\n	&ldquo;İmam, cehaletten uzak alim, hile yapmayan y&ouml;netici ve n&uuml;b&uuml;vvet madeni olmalıdır.&rdquo;</p>\n\n<p>\n	&ldquo;Nesebiyle ayıplanmamalı ve soy sop sahibi hi&ccedil;bir kimse onunla boy &ouml;l&ccedil;&uuml;şememelidir.&rdquo;</p>\n\n<p>\n	&ldquo;Kureyş kabilesinden, Haşim&icirc; boyundan ve Peygamber ailesinden olmalı, şereflilere şeref vermelidir; Abd&uuml;lmenaf neslinden gelmelidir.&rdquo;</p>\n\n<p>\n	&ldquo;Coşkun ilme ve k&acirc;mil hilme sahip, işleri y&uuml;r&uuml;tebilen, siyaset bilen, riyasete l&acirc;yık, itaati farz olan, Allah&#39;ın emrini ayakta tutan ve Allah&#39;ın kullarının hayrını isteyen biri olmalıdır.&rdquo;</p>\n\n<p>\n	&ldquo;Allah, peygamberleri ve onların vasilerini <em>-Allah&#39;ın sal&acirc;tı onlara olsun-</em> muvaffak eder, onları sebatlı kılar, başkalarına vermediği gizli ilim ve hikmetlerden onlara verir. İlimleri, zamanlarındaki bilginlerin ilminin &uuml;st&uuml;nde olur.&rdquo;</p>\n\n<p>\n	&ldquo;Allah Teala buyurmuştur ki: &lsquo;Hakka ulaştıran mı uyulmaya daha l&acirc;yıktır, yoksa doğru yola ulaştırılmadık&ccedil;a kendisi hidayete ulaşmayan mı? Ne oluyor size? Nasıl h&uuml;kmediyorsunuz?&rsquo; &rdquo; <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&ldquo;Yine Allah Teala buyurmuştur ki: &lsquo;Hikmeti dilediğine verir. Kime hikmet verilmişse ş&uuml;phesiz ona &ccedil;ok&ccedil;a hayır verilmiştir. Bundan ancak akıl sahipleri ibret alır.&rsquo; &rdquo; <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&ldquo;Talut&#39;un kıssasında da buyurmuştur ki: &lsquo;...Ş&uuml;phe yok ki, Allah onu, sizin i&ccedil;inizden se&ccedil;kin kıldı ve onu bilgi ve v&uuml;cut&ccedil;a sizden &uuml;st&uuml;n yaptı. Allah, m&uuml;lk&uuml;n&uuml; dilediğine verir.&rsquo; &rdquo; <a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&ldquo;Davut (a.s)&#39;ın kıssasında da buyurmuştur ki: &lsquo;Davut Calut&#39;u &ouml;ld&uuml;rd&uuml;. Allah da ona m&uuml;lk (saltanat) ve hikmet ihsan etti ve ona dilediğinden &ouml;ğretti.&rsquo; &rdquo; <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	&ldquo;Resul&uuml;&#39;ne de buyurmuştur ki: &lsquo;Allah, sana kitabı ve hikmeti indirdi. Sana bilmediğin şeyleri &ouml;ğretti ve Allah&#39;ın senin &uuml;zerindeki fazlı (l&uuml;tuf ve ihsanı) pek b&uuml;y&uuml;kt&uuml;r.&rsquo; &rdquo; <a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	&ldquo;Hz. Peygamber (s.a.a)&#39;in Ehl-i Beyt&#39;i, itreti ve soyundan olan İmamlar hakkında da buyurmuştur ki: &lsquo;Yoksa onlar, Allah&#39;ın kendi fazlından insanlara (Peygamber Ehl-i Beyt&#39;ine) verdikleri şeyler i&ccedil;in onlara haset mi ediyorlar? Doğrusu biz İbrahim&#39;in soyuna kitap ve hikmet verdik ve onlara b&uuml;y&uuml;k bir m&uuml;lk (saltanat) de ihsan ettik. B&ouml;ylece onlardan kimi ona inandı, kimi de ona sırt &ccedil;evirdi ve &ccedil;ılgın ateş olarak cehennem onlara yeter.&rsquo; &rdquo; <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&ldquo;Allah Azze ve Celle bir kulu, kullarının işini y&ouml;netmek i&ccedil;in se&ccedil;tiğinde bu iş i&ccedil;in onun g&ouml;ğs&uuml;n&uuml; genişletir, hikmet &ccedil;eşmelerini kalbine yerleştirir, ona ilim ilham eder. Artık bundan sonra hi&ccedil;bir sorunun cevabında aciz kalmaz, onda doğrudan şaşmaz. O, masumdur; daima il&acirc;h&icirc; tevfik, sebat ve teyitten yararlanarak, hata, s&uuml;r&ccedil;me ve &ccedil;irkinlikten emin olur. Allah bu &ouml;zellikleri, kullarına &uuml;st&uuml;n h&uuml;cceti ve yaratıklarına şahidi olsun diye, ona tahsis kılar. Bu Allah&#39;ın bir fazlıdır, dilediğine verir, Allah ger&ccedil;ekten b&uuml;y&uuml;k fazıl sahibidir.&rdquo;</p>\n\n<p>\n	&ldquo;Acaba onların b&ouml;yle birini tanımaya g&uuml;&ccedil;leri yeter mi ki, onu se&ccedil;sinler? Veya onların se&ccedil;tikleri kimseler, bu &ouml;zellikleri taşıyabilir mi ki, onu &ouml;ne ge&ccedil;irsinler?&rdquo;</p>\n\n<p>\n	&ldquo;Andolsun Allah&#39;ın Beyti&#39;ne ki, onlar haktan &ccedil;ıkmışlar ve bilmiyorlarmış&ccedil;asına Allah&#39;ın Kitabı&#39;nı sırtlarına atmışlardır. Oysa, hidayet ve şifa Allah&#39;ın Kitabı&#39;ndadır. Onlar onu bırakıp, kendi heva ve heveslerine uymuşlardır. Allah da onları kınamış ve onları gazap ve hel&acirc;kin beklediğini belirterek ş&ouml;yle buyurmuştur: &lsquo;Allah&#39;tan bir hidayet olmaksızın, kendi heva ve heveslerine uyanlardan daha sapık kim olabilir? Allah zalim bir kavmi hidayet etmez.&rsquo; &rdquo; <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	&ldquo;Yine ş&ouml;yle buyurmuştur: &lsquo;..Yazıklar olsun onlara, Allah onların amellerini saptırmıştır.&rsquo; &rdquo; <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	&ldquo;Yine buyurmuştur: &lsquo;Bu, Allah katında ve iman edenlerin nezdinde en b&uuml;y&uuml;k su&ccedil;tur. İşte Allah her kibirli ve tuğyank&acirc;r kalbi b&ouml;ylece m&uuml;h&uuml;rler.&rsquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> Allah&#39;ın sal&acirc;tı ve bol sel&acirc;mı Muhammed&#39;e ve onun Ehl-i Beyt&#39;ine olsun.&quot; <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<h1>\n	Kur&rsquo;an &Ccedil;er&ccedil;evesinde İmamın Masumiyeti</h1>\n\n<p>\n	Her ne kadar İmam Rıza (a.s)&rsquo;dan yukarıda naklettiğimiz hadis-i şerif, bu hususu b&uuml;t&uuml;n a&ccedil;ıklığıyla fıtratı bozulmayan aklıselim sahiplerinin g&ouml;zleri &ouml;n&uuml;ne a&ccedil;ık&ccedil;a sermiştir. Ancak yine de biz imamın masumiyeti meselesini Kur&rsquo;an-ı Kerim ayetlerine sunup Kur&rsquo;an&rsquo;ın bu husustaki g&ouml;r&uuml;ş&uuml;ne kısaca bir g&ouml;z atcağız.</p>\n\n<p>\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&ldquo;Hani Rabbi İbrahim&rsquo;i birtakım kelimelerle denemeden ge&ccedil;irmişti. O da bunları yerine getirmişti. (O zaman Allah İbrahim&rsquo;e:) &lsquo;Seni insanlara imam kılacağım.&rsquo; demişti. (İbrahim:) &lsquo;Soyumdan da (imamlar yap ya Rabbi!)&rsquo; deyince, Allah: &lsquo;Ahdim zalimlere ulaşmaz.&rsquo; buyurdu.&rdquo;</strong><a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	İmamet makamında olan kimsenin masum olması gerektiği bu ayet-i kerimede a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpmaktadır. Bir kere y&uuml;ce Allah (c.c) bu ayet-i kerimede imameti kendi ahdi olarak belirtmiş ve ardından İbrahim (a.s)&rsquo;ın isteğini, <strong>&ldquo;Ahdim (imamet) zalimlere ulaşmaz.&rdquo;</strong> diye cevaplayarak imametin zalimlerin hakkı olamayacağını ortaya koymuştur.</p>\n\n<p>\n	O h&acirc;lde zulm&uuml;n Kur&rsquo;an-ı Mecid&rsquo;de hangi anlamlara geldiğine bakmamız gerekir. Kur&rsquo;an&rsquo;ın beyanatına g&ouml;re zul&uuml;m &uuml;&ccedil; kısma ayrılmaktadır:</p>\n\n<p>\n	1- Kulun Allah&rsquo;a karşı yaptığı zul&uuml;m</p>\n\n<p>\n	2- İnsanın diğer insanlara yaptığı zul&uuml;m</p>\n\n<p>\n	3- İnsanın kendi nefsine yaptığı zul&uuml;m</p>\n\n<p>\n	Hangi şekilde olursa olsun, kim yukarıdaki g&uuml;nahlardan birine &ouml;mr&uuml;nde bir kez de olsa m&uuml;rtekip olursa, Kur&rsquo;an&rsquo;ın tanımına g&ouml;re zalim sayılmaktadır. Allah (c.c) ise İbrahim (a.s)&rsquo;a: <strong>&ldquo;Ahdim (imamet makamı) zalimlere ulaşmaz.&rdquo; </strong>buyurmuştur. O h&acirc;lde bu ayetten şu sonuca ulaşıyoruz: İmam &ouml;mr&uuml;n&uuml;n başından sonuna kadar her t&uuml;rl&uuml; hata ve yanılgıdan, ister inan&ccedil;, isterse amel bakımından olsun masum (korunmuş) olmalıdır.</p>\n\n<p>\n	Ayrıca bu ayeti kerimeden imamın fazileti konusunda aşağıdaki sonu&ccedil;lar elde edilmektedir:</p>\n\n<p>\n	1- İmamet makamını elde edecek kimsede kişisel vasıflar bakımından yeterlilik ve batın&icirc; nuraniyet gereklidir. Herkes bu y&uuml;ce makama ulaşamaz.</p>\n\n<p>\n	2- Hz. İbrahim (a.s)&rsquo;in imameti, onun n&uuml;b&uuml;vvet makamının dışında olup daha y&uuml;ksek bir makamdı. Zira ayetteki hitap ve onun imamet makamına y&uuml;celtilmesi &ouml;mr&uuml;n&uuml;n sonlarında ger&ccedil;ekleşmiştir. Kuşkusuz İbrahim (a.s) o zaman n&uuml;b&uuml;vvet makamına sahipti. Peygamber olduğu h&acirc;lde Allah tarafından &ccedil;eşitli imtihanlara tabi tutulmuş, kişisel liyakatini ispatladıktan sonra kendisine imamet makamı bağışlanmıştır. Buradan anlaşılan şu ki: İbrahim (a.s)&rsquo;ın imtihanlar sonucu elde ettiği imamet, sahip olduğu n&uuml;b&uuml;vvet makamından daha y&uuml;ksekti.</p>\n\n<p>\n	3- İmamet, il&acirc;h&icirc; bir ahittir ki, imamı bizzat y&uuml;ce Allah se&ccedil;mektedir. İmamı tayin etmek halka ait bir vazife değildir. Halkın kendi istek ve tercihleri doğrultusunda bu makam i&ccedil;in birini se&ccedil;me yetkileri yoktur.</p>\n\n<p>\n	4- Hz. İbrahim (a.s) bu ayetteki hitaptan &ouml;nce peygamberdi ve halkın hidayeti mesuliyetini taşımaktaydı. N&uuml;b&uuml;vvet makamına sahip olduğu d&ouml;nemde Allah ona imameti vaad etti. Buradan anlaşılıyor ki, imamın hidayet etmesinin &ouml;zel bir anlamı var ve resullerin hidayetinden farklı bir şeydir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Usul-&uuml; K&acirc;fi, c.1, s.377; Bihar&rsquo;&uuml;l-Envar, c.23, s.77, hadis: 4, 5, 66, 78; Kenz&rsquo;&uuml;l-Ummal, c.1, s.103, hadis: 463-464; M&uuml;sned-i Ahmed, hadis: 16271, 5631; Sahih-i M&uuml;slim, hadis: 3441; M&uuml;sned-i Teyalis&icirc;, s.259; Nefehat&rsquo;&uuml;l-L&acirc;hut, s.13; Yenab&icirc;&rsquo;&uuml;l-Mevedde, s.117; Mucem&rsquo;&uuml;l-Kebir, c.10, s.350; M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.1, s.77; Hilyet&rsquo;&uuml;l-Evliya, c.3, s.224; el-K&uuml;na ve&rsquo;l-Esma, c.2, s.3; S&uuml;nen-i Beyhak&icirc;, c.8, s.156; Cami&rsquo;ul-Usul, c.4, s.70; Şerh-i Sahih-i M&uuml;slim, Nevev&icirc;, c.12, s.440; Mecma&rsquo;uz-Zevaid, Heysem&icirc;&rsquo;nin, c.5, s.218, 219, 223, 225, 312; Tefsir-i İbn-i Kesir, c.1, s.517.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- En&#39;&acirc;m Suresi: 38</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- M&acirc;ide Suresi: 3</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bakara Suresi: 124</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Enbiy&acirc; Suresi: 72</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- &Acirc;l-i İmr&acirc;n Suresi: 68</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Rum Suresi: 56</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Y&ucirc;nus Suresi: 35</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Bakara Suresi: 269</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bakara Suresi: 247</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bakara Suresi: 251</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Nis&acirc; Suresi: 113</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Nis&acirc; Suresi: 53, 54</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Kasas Suresi: 50</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Muhammed Suresi: 8</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;&#39;min Suresi: 35</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Usul-&uuml; K&acirc;fi, c.1, s.199</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Bakara Suresi:124</p>\n	</div>\n</div>','İmamet Üzerine','','publish','closed','open','','imamet-uzerine','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3196',0,'post','',0),(3197,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p align=\"right\">\n	Hidayet KOŞACA/Erenler 4-5</p>\n\n<p>\n	İmamet inancı derken, imamet inancının akl&icirc; delillerinden birini Kur&rsquo;&acirc;n perspektifiyle inceleyecek ve buna bağlı olarak Zamanın İmamı&rsquo;nı tanımanın zorunluluğu &uuml;zerinde duracağız.</p>\n\n<p>\n	İmamet inancı kapsamlı olarak ele alındığında, İsl&acirc;m&icirc; fırkalar i&ccedil;erisinde &uuml;zerinde en &ccedil;ok g&uuml;ndem oluşturan ve farklı g&ouml;r&uuml;şlerin ortaya atıldığı bir konu olarak &ouml;n&uuml;m&uuml;ze &ccedil;ıkmaktadır. Alev&icirc; d&uuml;nyasında imamet, usul-i dinden sayılırken, Ehl-i S&uuml;nnet&rsquo;te f&uuml;r&ucirc;-i dinden kabul edilmiştir.</p>\n\n<p>\n	Alev&icirc;likte imamet, kısaca n&uuml;b&uuml;vvetin (peygamberlik makamının) uzantısı olarak tanımlanır. Bu tarifin kabul edilmesi, n&uuml;b&uuml;vveti zorunlu kılan delillerin aynen imamet mevzuunda da ge&ccedil;erli olmasından kaynaklanmaktadır.</p>\n\n<p>\n	N&uuml;b&uuml;vvetin gerekliliği, beşerin m&uuml;kemmelliğe ulaşmasının ancak il&acirc;h&icirc; rehberler &ouml;nderliğinde m&uuml;mk&uuml;n olabileceği şeklinde a&ccedil;ıklanır. Bu perspektiften bakıldığında n&uuml;b&uuml;vvet, beşer i&ccedil;in zorunlu ve ka&ccedil;ınılmaz bir gereksinimdir. Alev&icirc; inancında bu delile, &ldquo;l&uuml;tuf kaidesi (ilkesi)&rdquo; denir. L&uuml;tuf ilkesi, n&uuml;b&uuml;vvet makamını zorunlu kıldığı gibi, imamet makamını da i&ccedil;ine alarak zorunlu kılmaktadır. Zira imamet, n&uuml;b&uuml;vvetin yerleştirdiği ve insanlara sunduğu il&acirc;h&icirc; mesajın uygulatıcısı ve koruyucusudur. N&uuml;b&uuml;vvetin devamında imamet olmazsa, insanlara takdim edilen bu y&uuml;ce misyon tahrif olma veya felsefesini aktaramama gibi b&uuml;y&uuml;k tehlikelerle karşı karşıya kalabilir. İmametin n&uuml;b&uuml;vvetin devamı olması da kısaca bu şekilde a&ccedil;ıklanır.</p>\n\n<p>\n	Bu k&ouml;kl&uuml; ve kuvvetli d&uuml;ş&uuml;nce, Kur&rsquo;&acirc;n&rsquo;da kendisine yer bulmuş ve il&acirc;h&icirc; beyanla haklılığını per&ccedil;inlemiştir:</p>\n\n<p>\n	&ldquo;Her &uuml;mmetin bir korkutucusu ve bir de hidayet edicisi vardır&hellip;&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Peygamberler değişik zaman birimlerinde m&uuml;jdeleyici ve korkutucu rol&uuml;n&uuml; &uuml;stlenirken, imamlar peygamberlerin &ouml;ğretileriyle kitleleri hidayet etme g&ouml;revini &uuml;stlenmişlerdir.</p>\n\n<p>\n	B&ouml;ylece &ldquo;l&uuml;tuf ilkesi&rdquo;ni akıl ve Kur&rsquo;&acirc;n aynasına tuttuğumuzda, &ouml;zelliklerinden biri olan &ldquo;evrensellik&rdquo; gibi temel bir ilkeyle karşılaşırız. Allah&rsquo;ın l&uuml;tf&uuml; ise belli bir zaman ve mek&acirc;nla sınırlandırılamayacağına g&ouml;re, beşer var oluşundan itibaren il&acirc;h&icirc; l&uuml;tfe mazhardır ve her zaman da olacaktır, diyebiliriz. &Ouml;yleyse l&uuml;tuf sahibi olan Allah, kendisini tanıması i&ccedil;in yarattığı insanoğluna her devirde bir &ouml;nder g&ouml;ndermelidir. Allah, kitabında bu sıfatına bağlı olan &ldquo;evrensellik&rdquo; ilkesini bizlere şu ayetlerle a&ccedil;ıklamıştır:</p>\n\n<p>\n	&ldquo;Andolsun ki biz, her &uuml;mmete &lsquo;Allah&rsquo;a kulluk edin, tağuttan uzaklaşın diye&rsquo; el&ccedil;iler se&ccedil;ip g&ouml;nderdik&hellip;.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&ldquo;Biz el&ccedil;i g&ouml;ndermedik&ccedil;e cezalandıracak değiliz&hellip;&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ehlibeyt İmamları tarafından gelen rivayetlerde de bu konu işlenerek detayları a&ccedil;ıklanmıştır. Bu y&ouml;nde gelen birka&ccedil; rivayet ş&ouml;yledir:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) buyuruyorlar:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;a andolsun ki Allah, Ademi&rsquo;n ruhu teslim alındığı andan itibaren yery&uuml;z&uuml;n&uuml; (kendisine ulaşabilmeleri i&ccedil;in) kullarını h&uuml;ccetsiz ve imamsız bırakmamıştır. Ve yery&uuml;z&uuml; hi&ccedil;bir zaman Allah&rsquo;ın h&uuml;ccetleri olan imamdan yoksun kalamaz.&rdquo;</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Yine buyurmuşlardır:</p>\n\n<p>\n	<em>&ldquo;İnananlar dinde bir artırmaya gittiğinde (ifrat ettiklerinde) d&ouml;nd&uuml;r&uuml;p d&uuml;zeltmesi veya bir azaltmaya gittiğinde (tefrit ettiklerinde) tamamlaması i&ccedil;in yery&uuml;z&uuml; hi&ccedil;bir zaman (masum) imamsız kalamaz.&rdquo;</em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	İmam Cafer Sadık (a.s)&rsquo;dan gelen rivayet ise ş&ouml;yledir:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ın şanı, yery&uuml;z&uuml;n&uuml; adil imamsız bırakmaktan &ccedil;ok daha y&uuml;cedir.&rdquo;</em><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	B&ouml;ylece her devir ve asırda masum bir imamın gereksinimi &ldquo;l&uuml;tuf ilkesi&rdquo; ile a&ccedil;ıklanmış oldu. Şimdi sıra, imamın din i&ccedil;erisindeki konumuyla onu tanımanın zorunluluğunu a&ccedil;ıklamaya geldi.</p>\n\n<p>\n	Alev&icirc; inancında imam, sadece din&icirc; bir &ouml;nder değil, bilakis hem d&uuml;nya ve hem de din işlerinde s&ouml;z sahibi olan en bilgili, en m&uuml;kemmel, tek kelime ile insan-ı k&acirc;mil olan bir zattır. Bu d&uuml;ş&uuml;ncenin kaynağı ise, saf ve evrensel bir misyonun m&uuml;kemmel bir hayat tarzı sunmasıdır. İmam il&acirc;h&icirc; misyonda zirvede olan mihenk taşı gibidir. Hz. Ali (a.s), il&acirc;h&icirc; misyon sahibi olan imamı, değirmen taşının etrafında d&ouml;nd&uuml;ğ&uuml; bir mile benzetmektedir. İl&acirc;h&icirc; misyon ile imam arasındaki mesafe bu denli yakın ve &ouml;nemlidir. Dolayısıyla imama itaat etmek, Allah&rsquo;a ve Resul&uuml;ne itaat etmekten farksızdır. Kur&rsquo;&acirc;n da hak imamlara itaatin bu hiyerarşide olduğuna işaret etmektedir:</p>\n\n<p>\n	&ldquo;Ey İman edenler! Allah&rsquo;a itaat edin, Resul&uuml;ne itaat edin ve (bir de) sizden olan emir sahiplerine (imamlara)&hellip;.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	İmama itaatin zarur&icirc; olduğu kadar, marifetinin de (tanınmasının da) şart olduğunu Ehl-i S&uuml;nnet ve Alev&icirc; kaynaklarında nakledilen rivayetlerde g&ouml;rebilmekteyiz. İsl&acirc;m&icirc; fırkaların hemfikir olduğu ender konulardan biri olan &ldquo;zamanın imamını tanımak&rdquo; hakkında gelen rivayet ş&ouml;yledir:</p>\n\n<p>\n	<em>&ldquo;Kim zamanın imamını tanımadan &ouml;l&uuml;rse, cahiliyet &uuml;zerine &ouml;lm&uuml;şt&uuml;r&hellip;&rdquo;</em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Bu m&uuml;tevatir hadisi etraflıca irdelemek, &ouml;yle sanıyorum imamet bahsinin hi&ccedil; de hafife alınacak bir mevzu olmadığını ortaya koyacaktır. İlk &ouml;nce hadisi anlayabilmemizde bize yardımcı olacak anahtar kelime &uuml;zerinde durmak istiyorum. Bu hadisin anahtar kelimesi &ldquo;cahiliyet&rdquo;dir.</p>\n\n<p>\n	Cahiliyet kelimesi, l&uuml;gat erbapları tarafından &uuml;&ccedil; kategoride incelenmiştir. Bunlardan birincisi, g&uuml;n&uuml;m&uuml;zde reva&ccedil;ta olan, herhangi bir mevzu hakkında &ldquo;bilgi yetersizliği&rdquo; h&acirc;lidir. Bu tabir, &ldquo;manada cahiliyet&rdquo; olarak a&ccedil;ıklanmıştır. Cahiliyetin ikinci tarifi ise, &ldquo;ger&ccedil;ek olan d&uuml;ş&uuml;nce ve akımın tersine yorumlanma h&acirc;li&rdquo; olarak a&ccedil;ıklanır. Bu tabir ise &ldquo;itikatta cahiliyet&rdquo;tir. Cahiliyetin &uuml;&ccedil;&uuml;nc&uuml; ve son tarif şekli ise, d&uuml;ş&uuml;nce doğru ya da yanlış olsun, &ldquo;yapılan eylemin hakkı ve l&acirc;yıkıyla yerine getirilmeme h&acirc;li&rdquo;dir denir. &Ouml;yleyse bu t&uuml;r cahiliyeti de biz, &ldquo;eylemde cahiliyet&rdquo; olarak yorumlayabiliriz. Kısaca cahiliyet, &ldquo;manada&rdquo;, &ldquo;d&uuml;ş&uuml;nce ve ideolojide&rdquo; ve &ldquo;eylemde&rdquo; baş g&ouml;sterir. Kur&rsquo;&acirc;n&rsquo;da &ldquo;cahiliyet&rdquo; kavramını belirttiğimiz bu &uuml;&ccedil; &ouml;l&ccedil;&uuml; ile beyan etmiştir.</p>\n\n<p>\n	1) &ldquo;Hani o k&acirc;firler, cahiliyet milliyet&ccedil;iliğini kalplerine doldurdular&hellip;&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> Bu ayette k&acirc;firlerin &ldquo;milliyet&ccedil;iliği&rdquo; yanlış yorumlayarak bir taassuba d&ouml;n&uuml;şt&uuml;rmesinden bahsedilir. Bu ayet &ldquo;manada cahiliyet&rdquo;ten s&ouml;z etmektedir.</p>\n\n<p>\n	2) &ldquo;Allah&rsquo;a karşı cahiliyet zannı gibi haksız bir zanda bulunuyorlar&hellip;&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Bu ayette de, mutlak kemal sahibi olan Allah hakkında yanlış zanda bulunma kınanırken, bu zannın da ancak &ldquo;cahiliyet&rdquo;ten gelebileceği ortaya koyulmuştur. O h&acirc;lde bu ayet &ldquo;itikatta cahiliyet&rdquo;ten s&ouml;z etmektedir.</p>\n\n<p>\n	3) &ldquo;Evlerinizde oturun, eski cahiliyet &ccedil;ağının s&uuml;s ve edalarıyla kendinizi g&ouml;stermeyin.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> Bu ayette kendilerine hitap edilen Peygamber hanımlarıdır. Peygamber hanımlarının risalet evine girdiklerine ve sıradan kimseler olmadıklarına işaret eden bu ayet, onların kadınlara &ouml;rnek teşkil etmeleri hasebiyle cahiliyet d&ouml;nemindeki edalardan ve tavırlardan ka&ccedil;ınmalarını belirtmektedir. Dolayısıyla bu ayette &ldquo;eylemde cahiliyet&rdquo;ten s&ouml;z edilmektedir.</p>\n\n<p>\n	&ldquo;Cahillik&rdquo; kavramını l&uuml;gat ve Kur&rsquo;&acirc;n&icirc; bakış a&ccedil;ısıyla irdeledikten sonra, kanımca artık kendimiz cahiliyet kavramı ile masum imamı tanımamak arasında olan yakın ilişkiyi kolayca anlayabiliriz.&nbsp;</p>\n\n<p>\n	İnsanların kurtuluşa ve mutluluğa ulaşabilmeleri i&ccedil;in, kendilerine sunulan dinin b&uuml;t&uuml;n&uuml;n&uuml; ele almaları ve g&ouml;n&uuml;lden teslim olmaları gerekmektedir.</p>\n\n<p>\n	&ldquo;İnsanlardan kimi de Allah&rsquo;a bir kenardan ibadet eder&hellip;&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bu teslimiyetle birlikte kendilerine sunulan t&uuml;m emirleri yerine getirmeli ve ka&ccedil;ınmaları hususunda uyarıldıkları t&uuml;m k&ouml;t&uuml; ve &ccedil;irkin işlerden ka&ccedil;ınılmalıdır: &ldquo;Resul, size neyi verdiyse onu alın; size neyi yasakladıysa ondan sakının ve Allah&rsquo;tan korkun.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Peygamber-i Ekrem, n&uuml;b&uuml;vvetini insanlara duyurduğu ilk andan vefat anına dek imamet inancını de izah etmiş ve kendi yerine ge&ccedil;ecek kişiyi daha ilk g&uuml;nden il&acirc;n etmiştir. Fakat &uuml;mmet Peygamber&rsquo;in kendine emanet olarak bıraktığı iki paha bi&ccedil;ilmez değeri ayırmaya kalkışılmış ve iki değerden birini maalesef g&ouml;rmezlikten gelmiştir. M&uuml;kemmel bir din olan İsl&acirc;m&rsquo;ı, Peygamber-i Ekrem&rsquo;in 23 yıllık tebliğiyle sınırlandıranlar ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde b&uuml;y&uuml;k sıkıntılara da du&ccedil;ar olmaktan kurtulamamışlardır. Bu &ccedil;aresizliğin tek bir adı vardır; o da ş&uuml;phesiz &ldquo;zamanın imamını tanımamak&rdquo;tır.</p>\n\n<p>\n	İmamet inancını geniş bir şekilde inceleyenler, insanlara sunulan evrensel bir dinin masum imamsız olamayacağı ger&ccedil;eğini de g&ouml;r&uuml;rler. Hem akl&icirc;, hem de nakl&icirc; deliller, dinin hedefine ulaşması ve misyonunu s&uuml;rd&uuml;rmesi i&ccedil;in imamın varlığının ka&ccedil;ınılmaz olduğu ger&ccedil;eğini hi&ccedil;bir ş&uuml;pheye mahal bırakmayacak şekilde ispat etmektedir. Dinin ruhunu ve &ouml;z&uuml;n&uuml; yaşayan ve yaşatan, sıratu&rsquo;l-mustakimde sabit adımlarla saadete g&ouml;t&uuml;ren hi&ccedil; ş&uuml;phesiz masumdan başkası olamaz.</p>\n\n<p>\n	Onları tanımak erdemdir, hikmete ulaşmaktır: &ldquo;Kime de hikmet verilmiş ise, muhakkak ona b&uuml;y&uuml;k bir hayır verilmiş demektir. Bunu ancak sağduyulu kimseler anlar&hellip;&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a></p>\n\n<p>\n	Allah Resul&uuml; ve Ehlibeyt&rsquo;ten bizlere ulaşan; <em>&ldquo;Hikmet, Allah&rsquo;a itaat ve (hak) imama olan marifettir.&rdquo;</em> şeklindeki hadisler yukarıdaki ayeti a&ccedil;ıklamaya yetmektedir.</p>\n\n<p>\n	Masum İmamları l&acirc;yıkıyla tanıyan, yaşamın felsefesine ulaşmıştır. Onları tanımadan hayat s&uuml;renlerse, ger&ccedil;ekte yaşayan &ouml;l&uuml;lerdir:</p>\n\n<p>\n	&ldquo;&Ouml;l&uuml; olup da canlandırdığımız, insanlar arasına verdiğimiz nurun aydınlığı ile y&uuml;r&uuml;yen kişi ile karanlıklar i&ccedil;inden &ccedil;ıkamayan kişi bir olur mu?&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Son olarak zamanın imamını tanımak, yukarıda cahiliyet kavramında da a&ccedil;ıklandığı &uuml;zere; &uuml;&ccedil; aşamada ger&ccedil;ekleşir. İmamet ve bu makamın sahibi hakkında bilgiye ulaşmak; sonra bu makamı tasdik ederek, g&ouml;n&uuml;lden sahibine teslim olmak; ve bilahere onların bizlere işaret ettiği buyruk ve emirleri eyleme d&ouml;n&uuml;şt&uuml;rerek Allah&rsquo;ın bizlere a&ccedil;tığı rahmet ve saadet kapılarına ulaşmak.</p>\n\n<p>\n	Allah Teala&rsquo;dan bu y&uuml;ce makam ve sahiplerini bizlere tanıtmasını diliyor, saygılarımı sunuyorum.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- F&acirc;tır, 24.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Nahl, 36.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- İsr&acirc;, 15.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Usul-i K&acirc;fi, kitab&rsquo;ul-h&uuml;ccet.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Usul-i K&acirc;fi, kitab&rsquo;ul-h&uuml;ccet.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Usul-i K&acirc;fi, kitab&rsquo;ul-h&uuml;ccet.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Nis&acirc;, 59.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Usul-u K&acirc;fi, c.1, s.377; Bihar&rsquo;ul-Envar, c.23, s.77. hadis: 4, 5, 66, 78; Kenz&rsquo;&uuml;l-Ummal, c.1, s.103, hadis: 463-464; M&uuml;sned-i Ahmed, hadis: 16271, 5631; Sahih-i M&uuml;slim, hadis: 3441; M&uuml;sned-i Teyalis&icirc;, s. 259; Nefehat&rsquo;&uuml;l-Lahut, s.13; Yenabi&rsquo;&uuml;l-Meveddet, s.117, Mucem&rsquo;&uuml;l-Kebir, c.10, s.350; M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, c.1, s.77; Hilyet&rsquo;&uuml;l-Evliya, c.3, s.224; el-K&uuml;na ve&rsquo;l-Esma, c.2, s.3; S&uuml;nen-i Beyhak&icirc;, c.8, s.156; Cami&rsquo;&uuml;l-Usul, c.4, s.70; Şerh-i Sahih-i M&uuml;slim, Nevevi, c.12, s.440; Mecma&rsquo;&uuml;z-Zevaid, Heysem&icirc;&rsquo;nin, c.5, s.218, 219, 223, 225, 312; Tefsir-i İbn-i Kesir, c.1, s.517.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Fetih, 26.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- &Acirc;l-i İmr&acirc;n, 154.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Ahz&acirc;b, 33.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Hacc, 11.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Haşr, 7.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bakara, 269.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- En&rsquo;&acirc;m, 122.</p>\n	</div>\n</div>','İmamet İnancı','','publish','closed','open','','imamet-inanci','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3197',0,'post','',0),(3198,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p align=\"right\">\n	<strong>Tacettin Ulu&ccedil;</strong>/Erenler 4-5</p>\n\n<h2>\n	Peygamberlerin Gerekliliği</h2>\n\n<p>\n	T&uuml;m varlıklardan y&uuml;ce olan bir Yaratıcı&rsquo;nın var olduğu kesin akl&icirc; delillerle sabittir. Ancak insanlar O&#39;nu g&ouml;remez ve O&#39;nunla direkt bağlantı kuramazlar. O h&acirc;lde, O&#39;nun el&ccedil;ileri olmalıdır. Bu el&ccedil;iler, Allah ile kulları arasında aracıdırlar; O&#39;nun tarafından birtakım a&ccedil;ıklama ve beyanlarda bulunurlar, Allah&rsquo;tan alır, dinler, kullarına iletirler. Allah&rsquo;tan &ouml;ğrenir, kullarına &ouml;ğretirler. Allah&rsquo;tan aldıkları &ouml;ğretiler ışığında insanları yararlarına olan şeylere hidayet ederler.</p>\n\n<p>\n	İnsanlara her zaman iyiliği emreden ve k&ouml;t&uuml;l&uuml;kten sakındıran bu kimseler, Allah&rsquo;ın nebileri ve insanlar arasından se&ccedil;tiği kimselerdir. Bunlar, Allah&rsquo;ın ahl&acirc;kıyla ahl&acirc;klanmış, hikmetiyle eğitilmiş kişilerdir. H&acirc;l ve durumlarında insanlardan farklı, ama yaratılış ve fizikte onlar gibidirler. Aksi takdirde, insanlardan t&uuml;m&uuml;yle farklı olur, onlarla hi&ccedil;bir ilişki kuramaz ve onlara &ouml;nderlik edemezlerdi.</p>\n\n<p>\n	Allah-u Teal&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Onu (Peygamber&rsquo;i) eğer bir melek kılsaydık, elbette erkek (suretinde bir melek) kılardık ve mutlaka onların giyindirdikleri şeyi ona da giyindirirdik.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Peygamberler Mucize G&ouml;stermelidirler</h2>\n\n<p>\n	Peygamberlerin Allah&rsquo;tan birtakım ayet ve mucizeleri de olmalıdır ki, getirdikleri dinlerin Alim, Kadir, Gafur ve Muntakim olan Allah&rsquo;ın dini olduğuna inanılsın; şekki olanlar, onların makam ve mevkisini idrak edebilsin ve insanlar huzur i&ccedil;inde onlara itaat etsinler.</p>\n\n<p>\n	Nitekim insanların ihtiyacı olduğundan dolayı Allah&rsquo;ın d&uuml;nya yaşantısı i&ccedil;in bir inayeti olmalı, mesel&acirc; insanların suya olan ihtiya&ccedil;lılarının temin edilmesi i&ccedil;in g&ouml;kten yağmur yağdırmalıdır. Aynı şekilde, insanların d&uuml;nya ve ahiret saadetlerini, sal&acirc;h ve saadetini bildiren kimselerin de varlığı gereklidir. Evet, insanlara g&ouml;zleri &uuml;zerinde zaruret olduğundan değil, sadece s&uuml;s olsun diye kaş yapan ve ayakları altında yere basınca yere değmeyen &ccedil;ukur yaratan Allah, hi&ccedil; b&uuml;t&uuml;n &acirc;lemler i&ccedil;in zorunlu olan bir rahmetin varlığını ihmal eder mi?! Oysa ahirette ger&ccedil;ekleşecek hayır ve esenlikler ona bağlı olduğu gibi, d&uuml;nyada olan bir&ccedil;ok acil faydalar da bu rahmetin varlığındadır. İnsanlara duyu organlarını veren ve bunların hata, şek ve yanılmalarını d&uuml;zelten bir de ruh yaratan Allah, hi&ccedil; onları şek, hayret ve dal&acirc;let i&ccedil;inde bırakır mı?! Veya onları, şek ve ş&uuml;phelerini giderecek bir hidayet&ccedil;iden mahrum bırakır mı?!</p>\n\n<p>\n	Allah-u Teal&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Andolsun, biz peygamberlerimizi apa&ccedil;ık belgelerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye onlarla birlikte kitabı ve mizanı indirdik.&quot;</strong> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong>&quot;O, &uuml;mm&icirc;ler i&ccedil;inde kendilerinden olan ve onlara O&rsquo;nun ayetlerini okuyan, onları arındırıp temizleyen ve onlara kitap ve hikmeti &ouml;ğreten bir peygamberi g&ouml;nderendir. Oysa onlar, bundan &ouml;nce ger&ccedil;ekten a&ccedil;ık&ccedil;a bir sapıklık i&ccedil;indeydiler.&quot;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Peygamberlerin Sıfatı</h2>\n\n<p>\n	Peygamber; kabalık, k&ouml;t&uuml; huyluluk, haset, cimrilik, soyu bozukluk, h&uuml;nsalık, k&ouml;rl&uuml;k ve topallık gibi her t&uuml;rl&uuml; ayıp, kusur ve eksikliklerden m&uuml;nezzeh olmalıdır.</p>\n\n<p>\n	Peygamber, bilerek veya bilmeyerek işlenilen her t&uuml;rl&uuml; g&uuml;nahlardan masum olmalıdır. B&ouml;ylece insanlar ondan ka&ccedil;maz ve ona isteyerek itaat ederler. Peygamber nasıl g&uuml;nah işleyebilir ki? Oysa g&uuml;nahın temellerinde d&ouml;rt şey yatar: Hırs, haset, gazap ve azgın şehvet. Peygamber ise bu sıfatlardan uzak olmalıdır.</p>\n\n<p>\n	Peygamber, d&uuml;nyaya d&uuml;şk&uuml;n birisi olmamalıdır. Zira o, Allah&rsquo;ın kullarının hazinedarı ve beyt&uuml;lmalin sorumlusudur ve d&uuml;nya malı onun eli altındadır. O h&acirc;lde Peygamber, d&uuml;nyaya d&uuml;şk&uuml;n olmamalıdır.</p>\n\n<p>\n	Aynı şekilde hasut (haset eden) de olmamalıdır. Zira insan, kendinden &uuml;st&uuml;n olana haset eder. Halbuki ondan &uuml;st&uuml;n kimse yoktur.</p>\n\n<p>\n	Peygamber, Allah&rsquo;ın hudutlarının uygulanmaması dışında hi&ccedil;bir şey i&ccedil;in gazaplanmamalıdır.</p>\n\n<p>\n	Peygamber, şehvetlerine uymamalı ve d&uuml;nyayı ahiretine tercih etmemelidir. Zira Allah ona, hem d&uuml;nyayı ve hem de ahireti sevdirmiştir. O, d&uuml;nyaya baktığı gibi, ahirete de aynı g&ouml;zle bakar. &Ccedil;irkin bir y&uuml;z&uuml; g&uuml;zel bir y&uuml;ze, tatsız bir yemeği tatlı ve g&uuml;zel bir yemeğe, kaba ve haşin bir elbiseyi yumuşak bir elbiseye, fani ve yok olucu d&uuml;nyayı ebed&icirc; ve baki bir nimete tercih eden birini g&ouml;rd&uuml;n m&uuml; hi&ccedil;?! Dolayısıyla, Kur&rsquo;&acirc;n ve hadislerde enbiya ve vasilerine bir g&uuml;nah isnat edilmişse, onun ayrı bir anlamı vardır. Nitekim Ehl-i Beyt İmamları&rsquo;ndan nakledilen bir&ccedil;ok hadiste de yer aldığı &uuml;zere, peygamberler ve vasileri Allah&rsquo;ın itaatinde fenaya erişmiş olduklarından, zaruret olmadık&ccedil;a onların birtakım mubahlarla meşgul olmaları, onlar i&ccedil;in g&uuml;nah sayılmaktadır. &Ouml;yleyse Allah&rsquo;ın se&ccedil;kin ve en hayırlı kulları hakkında b&ouml;yle bir inanca sahip olmalıyız.</p>\n\n<h2>\n	Peygamberlerin Makamı</h2>\n\n<p>\n	Peygamberler, meleklerden &uuml;st&uuml;nd&uuml;rler. Bu y&uuml;zden Allah, meleklere; Adem (a.s)&rsquo;a secde etmelerini emretmiştir.</p>\n\n<p>\n	<strong>&quot;Ger&ccedil;ek şu ki Allah; Adem&rsquo;i, Nuh&rsquo;u, İbrahim ailesini ve İmran ailesini &acirc;lemlere se&ccedil;ti, &uuml;st&uuml;n kıldı.&quot;</strong> <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Resulullah (s.a.a) de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Ey Ali! Allah-u Teal&acirc; m&uuml;rsel peygamberleri mukarrep meleklerden &uuml;st&uuml;n kılmıştır. Beni de b&uuml;t&uuml;n nebi ve resullerden &uuml;st&uuml;n kılmıştır. Ey Ali! &Uuml;st&uuml;nl&uuml;k, benden sonra da sana ve senden sonraki imamlara aittir.&quot;</em> <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	Peygamberlerin Sayısı</h2>\n\n<p>\n	Peygamberiler, y&uuml;z yirmi d&ouml;rt bin kişidir. Hakeza vasileri de y&uuml;z yirmi d&ouml;rt bin kişidir. Zira her peygamberin Allah&#39;ın se&ccedil;tiği bir de vasisi vardır. Hepsi de, Allah indinden hak ile gelmişlerdir. Onların s&ouml;zleri, Allah&#39;ın s&ouml;z&uuml;d&uuml;r; emirleri, Allah&#39;ın emridir; onlara itaat, Allah&#39;a itaattir ve onlara muhalefet, Allah&#39;a muhalefettir. Onlar, sadece kendilerine vahyedileni s&ouml;ylerler.</p>\n\n<h2>\n	Ul&uuml;&#39;l-Azm Peygamberler</h2>\n\n<p>\n	Ul&uuml;&#39;l-Azm peygamberler (b&uuml;y&uuml;k peygamberler) ise beş kişidir. Bunlar, şeriat sahipleridir. Ul&uuml;&#39;l-Azm olan peygamberler şunlardır: Nuh, İbrahim, Musa, İsa ve Peygamberimiz Muhammed. Hz. Resulullah, diğer d&ouml;rt ul&uuml;&#39;l-azm peygamberin en &uuml;st&uuml;n&uuml; ve sonuncusudur. Ondan sonra artık peygamber gelmeyecektir; onun getirmiş olduğu din ve şeriat de değişmeyecektir.</p>\n\n<p>\n	<strong>&quot;Ancak o, Allah&#39;ın resul&uuml; ve peygamberlerin sonuncusudur.&quot;</strong> <a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>&quot;Hayır! O, hakkı getirmiş ve g&ouml;nderilen (peygamber)leri de doğrulamıştır. Hi&ccedil; tartışmasız, siz acıklı azabı tadacaksınızdır.&quot;</strong> <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>&quot;Ona inananlar, destek olup savunanlar, yardım edenler ve onunla birlikte indirilen nuru izleyenler; işte kurtuluşa erenler bunlardır.&quot;</strong> <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Allah-u Teal&acirc;, Muhammed (s.a.a) ve onun vasilerinden (a.s) daha faziletli bir kimse yaratmamıştır. Allah&#39;ın en &ccedil;ok sevdiği kimseler, onlardır. Allah-u Teal&acirc;, peygamberlerden s&ouml;z alıp onları kendi nefislerine karşı şahitler kıldığında ve; <strong>&quot;Ben sizin Rabb&rsquo;iniz değil miyim?&quot;</strong> diye sorarak onlardan ikrar aldığında; <strong>&quot;Evet, şahit olduk.&quot; </strong>diyerek Allah&#39;a ilk iman edip tasdik edenler, onlar oldu. Ve Allah-u Teal&acirc;, bu ikrardan sonra Hz. Muhammed&rsquo;in nurunu Zer &acirc;leminde diğer peygamberlere g&ouml;nderdi. Nitekim ş&ouml;yle buyuruyor: <strong>&quot;Bu, &ouml;nceki uyarıcılardan bir uyarıcıdır.&quot;</strong> B&ouml;ylece diğer peygamberler onun &uuml;mmeti oldu. Allah-u Teal&acirc;, peygamberimiz Muhammed (s.a.a)&#39;i Zer &acirc;lemindeki ikrarda yer aldığı mertebeye g&ouml;re diğer peygamberlerden &uuml;st&uuml;n kıldı. Allah-u Teal&acirc;, her şeyi Muhammed (s.a.a) ve Ehl-i Beyt&rsquo;i i&ccedil;in yarattı. Onlar olmasaydı, yer ve g&ouml;kleri yaratmazdı; cennet ve cehennemi, Adem ve Havva&#39;yı, hi&ccedil;bir melek ve yaratığı var etmezdi. Allah&#39;ın rahmeti onların &uuml;zerlerine olsun.</p>\n\n<h2>\n	Resulullah&#39;ın Sireti, N&uuml;b&uuml;vvetinin Delilidir</h2>\n\n<p>\n	Peygamberimiz Muhammed (s.a.a)&#39;i g&ouml;ren, onun ahl&acirc;kını, davranışlarını, adabını, &acirc;detlerini, seciyesini, gidişatını, M&uuml;sl&uuml;manlar arasında d&uuml;zen ve kaynaşma v&uuml;cuda getirmesini, insanları Allah&#39;a itaate sevk etmesini, zor sorulara sağlam cevaplar vermesini, insanların maslahatı hususundaki g&uuml;zel tedbirlerini, alim ve fakihlerin &ouml;m&uuml;rleri boyunca inceliklerinin derkinden &acirc;ciz olduğu şer&rsquo;&icirc; meseleleri &ccedil;ok g&uuml;zel bir şekilde a&ccedil;ıklamasını okuyan, duyan, bilen herkes, b&uuml;t&uuml;n bunların beşer&icirc; g&uuml;&ccedil; sahasının dışında kaldığını ve il&acirc;h&icirc; bir g&uuml;&ccedil; ve kuvvetin yardımıyla oluştuğunu tasdik edecektir. B&uuml;t&uuml;n bu hususiyetler, yalancı ve ş&uuml;pheci bir kimsede bir araya gelemez. Kısacası; Peygamber&#39;in durum ve davranışı, onu kesin bir şekilde doğrulamaktadır.</p>\n\n<p>\n	Resulullah&#39;ı g&ouml;ren bir bedev&icirc; ş&ouml;yle demişti: &quot;Allah&#39;a andolsun ki bu y&uuml;z, yalan s&ouml;ylemez.&quot; Kaldı ki, bu bedev&icirc; sadece onun bazı &ouml;zelliklerini g&ouml;rm&uuml;şt&uuml;. Bu durumda, s&uuml;rekli onunla oturup kalkan ve t&uuml;m davranış ve ahl&acirc;kını m&uuml;şahede eden bir insan ne derdi?</p>\n\n<p>\n	Allah-u Teal&acirc;, ona b&uuml;t&uuml;n bu g&uuml;zellikleri ihsan etmişti. Halbuki o, ders almamış, kitap okumamış ve ilim talep etmek i&ccedil;in asla sefere &ccedil;ıkmamıştı. &Uuml;stelik, en cahil Araplar arasında yetim, zayıf ve &ouml;ks&uuml;z biri olarak b&uuml;y&uuml;m&uuml;şt&uuml;. O h&acirc;lde, diğer ilimler bir yana, o fıkıh ve hukuk ilmini, adap ve g&uuml;zel ahl&acirc;kı nereden &ouml;ğrenmişti?! Bunların yanı sıra Allah&#39;ı, meleklerini, kitaplarını, el&ccedil;ilerini ve n&uuml;b&uuml;vvetin &ouml;zelliklerinden olan diğer derin bilgileri de biliyordu. A&ccedil;ıktır ki, b&uuml;t&uuml;n bunları vahiy yoluyla biliyordu. İl&acirc;h&icirc; bir yardım g&ouml;rmeyen beşer, b&uuml;t&uuml;n bunları tek başına bilebilir miydi?</p>\n\n<p>\n	Bunlar, yalnız başına, onun Allah tarafından g&ouml;nderilmiş olan bir peygamber olduğunu ispatlamak i&ccedil;in yeterdi. Oysa Resulullah (s.a.a), bilin&ccedil;li bir insanın şek edemeyeceği bir&ccedil;ok mucize de g&ouml;stermiştir. &Ouml;rneğin; Ay&rsquo;ı ikiye yarması, parmakları arasından su &ccedil;ıkarması, az yemek ile bir&ccedil;ok insanı doyurması gibi sayılamayacak kadar mucizeler...</p>\n\n<p>\n	Bu mucizelerden biri de, kıyamete kadar baki kalacak olan Kur&#39;&acirc;n-ı Kerim&rsquo;dir. Kur&#39;&acirc;n-ı Kerim, insanların en bel&acirc;gatlı ve fasih konuşanlarına meydan okuyarak, şek ediyorlarsa, Kur&#39;&acirc;n&#39;ın veya on suresinin ya da bir tek suresinin bir benzerini getirmelerini s&ouml;ylemiştir:</p>\n\n<p>\n	<strong>&quot;De ki: &quot;Eğer b&uuml;t&uuml;n ins ve cin (toplulukları), bu Kur&#39;&acirc;n&#39;ın bir benzerini getirmek &uuml;zere toplansa, onun bir benzerini getiremezler.&quot;</strong> <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kur&#39;&acirc;n, onlara meydan okuyarak b&ouml;yle s&ouml;ylemiş ve onlar da bundan &acirc;ciz kalmışlar, dolayısıyla bundan vazge&ccedil;mişlerdir; ama kendilerinin &ouml;ld&uuml;r&uuml;lmesi ve &ccedil;ocuklarının esir alınması pahasına da olsa Kur&#39;&acirc;n&rsquo;la savaşmaya kalkışmışlardır. Fakat, b&uuml;t&uuml;n &ccedil;abalarına rağmen Kur&#39;&acirc;n&#39;ın g&uuml;zellik ve fesahatine bir g&ouml;lge d&uuml;ş&uuml;remeyince, bu kez d&ouml;n&uuml;p; <strong>&quot;B&ouml;ylece bu, yalnızca aktarılarak &ouml;ğrenilen bir b&uuml;y&uuml;d&uuml;r.&quot; </strong><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Veya; <strong>&quot;Bu s&uuml;regelen bir b&uuml;y&uuml;d&uuml;r.&quot;</strong> <a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> demeye başlamışlardır.</p>\n\n<p>\n	Kur&rsquo;&acirc;n&#39;ın bel&acirc;gat dışında da birtakım mucize olan y&ouml;nleri vardır ki bu hususta &quot;İlm&#39;ul-Yak&icirc;n&quot; kitabı gibi ilgili geniş kaynaklara baş vurulmalıdır.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n, Allah&#39;ın kel&acirc;mı, vahyi, s&ouml;z&uuml; ve kitabıdır.</p>\n\n<p>\n	<strong>&quot;Batıl, onun (Kur&rsquo;&acirc;n&rsquo;ın) &ouml;n&uuml;nden de, ardından da gelemez. &Ccedil;&uuml;nk&uuml; o, h&uuml;k&uuml;m ve hikmet sahibi &ccedil;ok &ouml;v&uuml;len (Allah) tarafından indirilmiştedir.&quot;</strong> <a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	<strong>&quot;Ş&uuml;phesiz, bu, ger&ccedil;ek bir olayın haberidir.&quot;</strong> <a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	<strong>&quot;Hi&ccedil; ş&uuml;phesiz, o (Kur&rsquo;&acirc;n), hak ile batılı birbirinden ayırt eden bir s&ouml;zd&uuml;r; o, bir şaka değildir.&quot;</strong> <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n&#39;ı buyuran, indiren, g&ouml;zeten ve koruyan da Allah&#39;tır. Kur&rsquo;&acirc;n, baştan sona haktır. Muhkem ve m&uuml;teşabih t&uuml;m ayetlerine iman ediyoruz. &Ouml;zel ve genel nitelikli ayetlerine, vaad ve va&icirc;dine, umum ve hususuna, nasih ve mensuhuna, kıssa ve haberlerine inanıyoruz. Kullardan hi&ccedil;birisi onun bir benzerini getiremez.</p>\n\n<h2>\n	Peygamber&rsquo;in T&uuml;m Getirdikleri Haktır</h2>\n\n<p>\n	Peygamberimiz Muhammed (s.a.a)&#39;in getirdiği her şey, ş&uuml;phe edilmeyen apa&ccedil;ık bir haktır. İnandıktan sonra ondan bir şeyi ink&acirc;r eden k&acirc;fir olur.</p>\n\n<h2>\n	Mira&ccedil;</h2>\n\n<p>\n	Peygamber (s.a.a)&rsquo;in hakkında vuku bulan hak şeylerden biri de mira&ccedil; olayıdır.</p>\n\n<p>\n	<strong>&quot;Kulunu geceleyin Mescid-i Haram&#39;dan &ccedil;evresini bereketlendirdiğimiz Mescid-i Aksa&#39;ya g&ouml;t&uuml;ren (o Allah) y&uuml;cedir. O, işitendir, g&ouml;rendir.&quot;</strong><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	<strong>&quot;Sonra yaklaştı; derken sarkıverdi de (ikisi arasındaki uzaklık) iki yay kadar veya daha da yakın oldu.&quot;</strong> <a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Resulullah (s.a.a), mira&ccedil;tan d&ouml;nd&uuml;kten sonra mira&ccedil; olayının mahiyetini a&ccedil;ıklayan doğrulayıcı birtakım olayları haber vermiştir. Bu hususta da geniş kaynaklara m&uuml;racaat edilmelidir.</p>\n\n<h2>\n	Resulullah T&uuml;m İnsanlara G&ouml;nderilmiştir</h2>\n\n<p>\n	Resulullah (s.a.a), t&uuml;m insanlara g&ouml;nderilmiştir:</p>\n\n<p>\n	<strong>&quot;Biz, seni ancak b&uuml;t&uuml;n insanlara bir m&uuml;jde verici ve uyarıcı (korkutucu) olarak g&ouml;nderdik.&quot;</strong> <a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	O; insanlar, cinler ve t&uuml;m varlıkların peygamberidir:</p>\n\n<p>\n	<strong>&quot;(Cinler dediler ki:) Ey kavmimiz! Allah&#39;a davet edene icabet edin ve ona inanın.&quot;</strong> <a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Resulullah (s.a.a), peygamberlerin en b&uuml;y&uuml;ğ&uuml; olduğu gibi, vasileri de vasilerin en hayırlısıdır ve kitabı da kitapların en değerlisidir. Kur&rsquo;&acirc;n&#39;ı, kıyamete kadar Hak Teal&acirc; koruyacaktır. Resulullah&#39;ın dini, dinlerin en hayırlısıdır ve diğer t&uuml;m dinleri neshetmiştir; &uuml;mmeti de &uuml;mmetlerin en hayırlısı ve vasat olanıdır. Nitekim Allah-u Teal&acirc; ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;B&ouml;ylece biz sizi vasat bir &uuml;mmet kıldık ki, siz insanlara şahit (ve &ouml;rnek) olasınız, Peygamber de size şahit olsun.&quot;</strong> <a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	<strong>&quot;Siz insanlar i&ccedil;in &ccedil;ıkarılmış en hayırlı &uuml;mmetsiniz&hellip;&quot;</strong> <a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- En&rsquo;&acirc;m/ 9.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Hadid/25.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Cuma/2.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- &Acirc;l-i İmran/33.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- İkmal&rsquo;ud-Din, c.1, s.254, 4. hadis.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Ahzab/40.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Saffat/37-38.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- A&#39;raf/157.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- İsra/88.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- M&uuml;ddessir/24.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kamer/2.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- İlm&#39;ul-Yakin, c.1, s.483-486.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Fussilet/24.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- &Acirc;l-i İmran/62.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Tarık/13-14.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- İsra/1.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Necm/8-9.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Sebe/28.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Ahkaf/31.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- &Acirc;l-i İmran/110.</p>\n	</div>\n</div>','Ehl-i Beyt Mektebinde Peygamberlik İnancı','','publish','closed','open','','ehl-i-beyt-mektebinde-peygamberlik-inanci','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3198',0,'post','',0),(3199,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p align=\"right\">\n	Ersan BAYDEMİR</p>\n\n<p align=\"left\">\n	Resulullah (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Ben sizin aranızda iki değerli şey bırakıyorum: Allah&rsquo;ın Kitabı ve &ouml;z akrabalarımdan olan Ehl-i Beytim. O ikisine sarıldığınız m&uuml;ddet&ccedil;e, benden sonra asla (doğru yoldan) sapmazsınız. Ger&ccedil;ekten o ikisi (Kevser) havuzun(un) yanında tekrar bana gelinceye kadar birbirinden ayrılmazlar.&rdquo;</em></p>\n\n<p>\n	Ehl-i Beyt (a.s), İsl&acirc;m semasının parlak yıldızları ve ışık sa&ccedil;an g&uuml;neşleridirler. Onlar, Resulullah (s.a.a)&rsquo;e iktida eden (uyan) k&acirc;mil insanlık &ouml;rnekleridirler. Onlar, Hz. Peygamber (s.a.a)&rsquo;in ilim kaynağından faydalanmış, ris&acirc;let evinde b&uuml;y&uuml;m&uuml;ş, onun yolunda hareket etmişlerdir. Onlar, İslam toplumunu Allah&rsquo;ın Kitabı&rsquo;na ve Hz. Peygamberin s&uuml;nnetine sarılmaya davet ederken, kendi yaşantılarında da bunun en g&uuml;zel &ouml;rneğini sergilemişlerdir. Onlar, halkı hakka &ccedil;ağırmış, bir an bile haktan uzak kalmamışlardır. Onlar, yukarıda Allah Resul&uuml;&rsquo;nden naklettiğimiz kesin hadis gereğince, hi&ccedil;bir zaman Kur&rsquo;an-ı Kerim&rsquo;den ayrılmamışlar, ayrılmazlar da. Onlar, Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ıklanan b&uuml;t&uuml;n değerlerin ve y&uuml;ce makamların en g&uuml;zel &ouml;rnekleridirler. Kur&rsquo;an-ı Kerim onlar hakkında a&ccedil;ık&ccedil;a ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;Allah, ancak siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pisliği ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip tertemiz kılmak ister.&rdquo;</strong> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ehl-i Beyt&rsquo;in &uuml;st&uuml;n makamını belirten bu ve benzeri ayetler ve Allah Resul&uuml;&rsquo;nden gelen sayısız hadisler neticesinde bu şeref hanedanı, tarih boyunca takva sahibi M&uuml;sl&uuml;manların y&ouml;neldiği tek mihver durumuna gelmiş ve &ccedil;eşitli kesimlerden erdem sahibi insanlar, onların kapılarını aşındırmışlardır.</p>\n\n<p>\n	Ehl-i Beyt&rsquo;in tarihini ve onların ilm&icirc; siretini m&uuml;talaa edip araştıran her şahıs, Ehl-i Beyt İmamları&rsquo;nın (a.s) İslam tarihindeki &ouml;nemli rol&uuml;n&uuml; ve taşıdıkları sorumlulukları iyice anlayabilir. Onlar, mukaddes İsl&acirc;m dinini tahrif ve bidatlerden korumak, İsl&acirc;m akidesinin asaletini muhafaza etmek, İsl&acirc;m&rsquo;ın y&uuml;ce ilkelerini uygulamak ve &uuml;mmeti hidayete erdirmek uğruna kınayanların kınamalarına aldırış etmeden m&uuml;cadele etmiş, canlarını bile bu yolda feda etmişlerdir.</p>\n\n<p>\n	İsl&acirc;m toplumunun birliğinin yegane mihveri olabilecek Ehl-i Beyt &ouml;ğretisinin her ge&ccedil;en g&uuml;n daha iyi anlaşılır duruma gelmesi, insanların hidayet ve aydınlığa y&ouml;nelmelerine destek olması a&ccedil;ısından, olduk&ccedil;a sevindirici bir gelişmedir.</p>\n\n<p>\n	Biz, M&uuml;sl&uuml;man kardeşlerimizi Ehl-i Beyt&rsquo;in makamlarını tanımaya davet ederken, aslında onları, M&uuml;sl&uuml;manları zaafa uğratmak, dağıtmak ve aralarına tefrika sokmak isteyen g&uuml;&ccedil;lerin karşısında bilin&ccedil;li ve uyanık olmaya &ccedil;ağırıyoruz.</p>\n\n<p>\n	Ey Ehl-i Beyt dostları! Gelin Kur&rsquo;an ve Ehl-i Beyt&rsquo;te birleşelim! &Ccedil;&uuml;nk&uuml; izzet, keramet ve şerefimiz, İsl&acirc;m&rsquo;a sarılıp, Allah&rsquo;ın (c.c) Kitabı, Peygamber&rsquo;in s&uuml;nneti ve Ehl-i Beyt&rsquo;in sireti &uuml;zere amel etmektedir...<strong>&ldquo;De ki: Amel edin. Amellerinizi Allah da, Resul&uuml; de, m&uuml;minler de g&ouml;recektir.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	&ldquo;Ehl-i Beyt&rdquo; kelimesi, Hz. Peygamber (s.a.a)&rsquo;i seven, ona iman eden, yolundan giden herkes i&ccedil;in s&ouml;nmeyen nur, sonsuz fazilet ve muhabbet kaynağının ifadesidir. M&uuml;sl&uuml;manlar, ilah&icirc; vahyin bu m&uuml;barek ismi andığı zamandan beri bu şanlı isimle tanışmışlardır. <strong>&ldquo;Allah, ancak siz Ehl-i Beyt&rsquo;ten her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;ğ&uuml; giderip tertemiz kılmak ister.&rdquo; <a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	Bu ayet-i kerimenin nazil olmasıyla, İsl&acirc;m toplumunda hakka uzanan ger&ccedil;ek hareket yolu ve İsl&acirc;m&icirc; hedeflere doğru giden &ccedil;izginin sınırı belirlenmiştir. Bu ayetle Ehl-i Beyt&rsquo;in İsl&acirc;m &uuml;mmetinin hayatındaki rol&uuml; beyan edilerek, hikmet sahibi ve her şeyden haberdar olan Allah-u Teala&rsquo;nın, her &ccedil;eşit pislik ve k&ouml;t&uuml;l&uuml;kten temizleme iradesinin sadece onlara mahsus kılındığı ifade edilmiştir.</p>\n\n<p>\n	İsl&acirc;m&icirc; ilimler &uuml;zerinde araştırma yapan ve İsl&acirc;m toplumunun siyas&icirc; hayat sahasında g&ouml;r&uuml;ş sahibi olan kimselerin belirttiği &uuml;zere, bu ilah&icirc; beyan ve a&ccedil;ıklama, İsl&acirc;m toplumunun hayatı, İsl&acirc;m tarihinin oluşması ve İsl&acirc;m uygarlığının kurulmasında &ouml;zel bir anlam taşımaktadır.</p>\n\n<p>\n	Bu ayetler, Peygamber&rsquo;den sonra İsl&acirc;m&rsquo;ın anlayış ve mantığına uygun olarak tarihin akışının y&ouml;n ve &ccedil;er&ccedil;evesini belirlemiştir. Allah-u Teala, Ehl-i Beyt&rsquo;e, b&uuml;t&uuml;n g&uuml;nahlardan, k&ouml;t&uuml;l&uuml;klerden ve hatalardan p&acirc;k ve temiz olma sıfatını verdiğine g&ouml;re, <strong>&ldquo;Sizin Allah katında en değerli ve &uuml;st&uuml;n olanınız, en takvalı olanınızdır.&rdquo; <a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong> hitabı gereğince, &ouml;rnek olmak ve rehberlik etmek i&ccedil;in liyakatin en y&uuml;ce derecesinin onlarda olduğu ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	İslam tarihinde araştırma yapan herkes, hangi mezhepten olursa olsun, bu &uuml;mmetin fikir adamlarının, m&uuml;fessirlerinin, muhaddislerinin, siyer yazarlarının, tarih&ccedil;ilerinin, fakihlerinin, ediplerinin ve ariflerinin Ehl-i Beyt&rsquo;in y&uuml;ce makamından s&ouml;z ettiklerini g&ouml;r&uuml;r.</p>\n\n<p>\n	&Ccedil;eşitli mezheplerden olan M&uuml;sl&uuml;manların yazdıkları hadis, siyer, tarih, tefsir, edebiyat, şiir, vb. kitaplarda bu m&uuml;barek soyun azameti belirtilmiş ve genellikle bu konuya &ouml;zel bir yer verilmiştir.</p>\n\n<p>\n	Yine imanın Hz. Peygamber (s.a.a) ve Ehl-i Beyti&rsquo;nin (a.s) sevgisiyle &ouml;l&ccedil;&uuml;lmesi esasına binaen, İslam topluluğunun bu y&uuml;ce hanedanın sevgisinde adeta yarışa girişmeleri, onlara zulmedenlere, d&uuml;şmanlık besleyenlere karşı ise nefret ve tiksintilerini izhar etmeleri, s&ouml;z&uuml;m&uuml;z&uuml;n bir başka kanıtıdır.</p>\n\n<p>\n	Ehl-i Beyt (a.s), ilimde, takvada, ahlakta, şerefte, hak yolunda sebat g&ouml;stermede, y&uuml;ce İslam değerlerini korumak uğruna her şeylerini feda etmede, zul&uuml;m ve tuğyana karşı &ccedil;ıkmada eşsiz insanlardırlar. Bu y&uuml;zdendir ki, b&uuml;t&uuml;n M&uuml;sl&uuml;manlar, Ehl-i Beyt&rsquo;in sahip olduğu y&uuml;ce makamın, şerefin ve Allah&rsquo;ın onlara tahsis ettiği faziletlerin, başka hi&ccedil;bir kimsede olmadığında ittifak etmişlerdir.</p>\n\n<p>\n	Evet, yalnızca bu m&uuml;barek aileyi, Allah (c.c), b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;k ve g&uuml;nahlardan p&acirc;k ve temiz kılmıştır...</p>\n\n<p>\n	Yine yalnızca onları sevmeyi, Allah (c.c), bu &uuml;mmete farz kılmış ve onları sevmeyi, Peygamber (s.a.a)&rsquo;in, &uuml;mmeti &uuml;zerinde bir hakkı olarak belirlemiş ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<strong>&ldquo;(Ey Peygamber, M&uuml;sl&uuml;manlara) De ki: Ben peygamberlik vazifesi (yolunda &ccedil;ektiğim zahmetlerin) karşısında, sizden hi&ccedil;bir &uuml;cret istemiyorum; sizden istediğim, ancak yakınlarıma (Ehl-i Beytime) muhabbettir. Kim bir iyilik yaparsa, biz onun sevabını daha da artırırız.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong></p>\n\n<p>\n	Yine Allah (c.c), yalnızca onlara beş vakit namazda salat ve sel&acirc;m etmeyi ve Peygamber&rsquo;in isminin yanında onların da isminin anılmasını farz kılmıştır. Allah-u Teala Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz, Allah ve melekleri, Peygamber&rsquo;e salat ve sel&acirc;m ediyorlar; ey iman edenler, (siz de) ona (Peygamber&rsquo;e) teslimiyetle salat ve sel&acirc;m edin.&rdquo; <a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	M&uuml;sl&uuml;manlar, Peygamber&rsquo;den, kendisine nasıl salat edeceklerini sorduklarında ise, salat etmenin şeklini onlara ş&ouml;yle &ouml;ğretmiştir:</p>\n\n<p>\n	<em>&ldquo;Deyin ki: Allah&rsquo;ım, Muhammed&rsquo;e ve Muhammed&rsquo;in &acirc;line (Ehl-i Beyt&rsquo;ine) salat et; nasıl ki İbrahim&rsquo;e ve İbrahim&rsquo;in &acirc;line salat ettin. Ş&uuml;phesiz ki sen beğenilmiş ve y&uuml;ksek mertebelisin...&rdquo;</em></p>\n\n<p>\n	Bu &uuml;mmetin i&ccedil;inde Ehl-i Beyt&rsquo;ten başka bu y&uuml;ce sıfatları haiz olan hi&ccedil; kimse yoktur. İşte buradan, Ehl-i Beyt&rsquo;in (a.s) sevmenin farz oluşu, onlara t&acirc;bi olup, gittikleri yoldan gitmenin b&uuml;t&uuml;n M&uuml;sl&uuml;manlara gerekli olduğunun sırrı ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in, Ehl-i Beyt (a.s) &uuml;zerinde bu kadar ısrarla durmasından, onların azamet ve makamlarını a&ccedil;ıklamasından maksat, M&uuml;sl&uuml;manların Hz. Resulullah (s.a.a)&rsquo;den sonra onları &ouml;nder kabul etmeleri, onları sevmeleri ve onlara itaat etmeleridir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in bu y&uuml;ce insanları bu şekilde tanıtmasında itikad&icirc; ve mekteb&icirc; ama&ccedil;tan başka bir hedef g&uuml;d&uuml;lmemektedir. B&uuml;t&uuml;n bunlar, M&uuml;sl&uuml;manları tefekk&uuml;re ve d&uuml;ş&uuml;nmeye sevk edip, Kur&rsquo;an&rsquo;ın ve Peygamber&rsquo;in &uuml;mmete imam ve &ouml;nder olarak tanıttığı bu se&ccedil;ilmiş insanları daha iyi tanımaya davet etmektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Ahzab/33.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Tevbe/105.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> - Ahzab/33.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> - Hucurat/13.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> - Ş&ucirc;ra/23.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> - Ahzab/56.</p>\n	</div>\n</div>','Ehl-i Beyt (a.s)’ı Tanımanın Gerekliliği','','publish','closed','open','','ehl-i-beyt-a-si-tanimanin-gerekliligi','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3199',0,'post','',0),(3200,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<h5 style=\"text-align: right;\">\n	Musa Aydın</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	<strong>Soru:</strong> Peygamberlerin masumiyetine karşı olan kimselerin en &ccedil;ok ileri s&uuml;rd&uuml;kleri delillerin başında, Hz. &Acirc;dem&#39;le ilgili olay gelmektedir. Eğer bu konuda mektebimizin g&ouml;r&uuml;ş&uuml;n&uuml; geniş bir şekilde a&ccedil;ıklarsanız, bizi memnun edersiniz.</p>\n\n<p>\n	<strong>Cevap:</strong> Evet, sizin de belirttiğiniz gibi masumiyet karşıtlarının kendilerine en &ccedil;ok dayanak yaptıkları şeylerin başında, Hz. &Acirc;dem&#39;in nehyedilen ağa&ccedil;tan yemesi ve bu olayla ilgili ayetler ve o ayetlerde bulunan birtakım tabirlerin zahiridir. Dolayısıyla bu konuyu en ince ayrıntılarına kadar (&ouml;zellikle bu konudaki Kur&#39;an ayetlerini dikkate alarak) işlememiz gerekir ki artık ellerinde hi&ccedil;bir bahane kalmasın. Hz. &Acirc;dem&#39;in nehyedildiği ağa&ccedil; olayı ve ondan yedikten sonra gelişen ayrıntılar, Kur&#39;&acirc;n&#39;ın &uuml;&ccedil; suresinde beyan edilmiştir. Bu y&uuml;zden biz &ouml;nce bu ayetlerin mealini aktarıp daha sonra onların tahliline ge&ccedil;eceğiz. Bakara, A&#39;r&acirc;f ve T&acirc;h&acirc; surelerinde ge&ccedil;en ayetlerin meali sırasıyla ş&ouml;yledir:</p>\n\n<p>\n	<strong>Bakara suresi:</strong></p>\n\n<p>\n	* Dedik ki: &quot;Ey &Acirc;dem, sen ve eşin cennete<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> yerleşin ve ondan (onun nimetlerinden) dilediğiniz yerden yiyin, fakat şu ağaca yaklaşmayın; yoksa zalimlerden olursunuz.&quot;</p>\n\n<p>\n	* Bunun &uuml;zerine şeytan onları(n ayağını) oradan (cennetten) kaydırdı, i&ccedil;inde bulundukları (nimet ve rahatlık ortamın)ndan &ccedil;ıkardı. Biz de: &quot;Birbirinize d&uuml;şman olarak (yery&uuml;z&uuml;ne) inin, orada belirli bir vakte kadar sizin i&ccedil;in bir yerleşme yeri ve faydalanma vesile(ler)i vardır.&quot; dedik.</p>\n\n<p>\n	* Derken &Acirc;dem Rabbinden birtakım kelimeler aldı, (onlarla t&ouml;vbe etti. O da) t&ouml;vbesini kabul buyurdu. Muhakkak O, t&ouml;vbeyi &ccedil;ok kabul eden, &ccedil;ok esirgeyendir.&quot; (Bakara, 35-36-37)</p>\n\n<p>\n	<strong>A&#39;r&acirc;f suresi: </strong></p>\n\n<p>\n	* (Sonra Allah, &Acirc;dem&#39;e hitap etti): &quot;Ey &Acirc;dem! Sen ve eşin cennete yerleşin, dilediğiniz yerden yiyin, fakat şu ağaca yaklaşmayın; yoksa zalimlerden olursunuz.&quot;</p>\n\n<p>\n	* Derken şeytan onların gizli kalan ayıp yerlerini kendilerine g&ouml;stermek i&ccedil;in onlara vesvese etti ve ş&ouml;yle dedi: &quot;Rabbiniz, başka bir sebepten dolayı değil, sırf (bu ağa&ccedil;tan yiyerek) ikiniz de birer melek ya da ebed&icirc; kalıcılardan olmayasınız diye sizi şu ağa&ccedil;tan men etti.&quot;</p>\n\n<p>\n	* (Şeytan ardından da) onlara: &quot;Elbette ben size &ouml;ğ&uuml;t verenlerdenim.&quot; diye de yemin etti.</p>\n\n<p>\n	* B&ouml;ylece onları aldatarak (bulundukları makam ve mevkiden) aşağı indirdi. Ağacı(n meyvesini) tadınca, ayıp yerleri kendilerine g&ouml;r&uuml;nd&uuml; ve cennet yapraklarını &uuml;st &uuml;ste yamayıp onlarla &uuml;zerlerini &ouml;rtmeye başladılar. Rableri onlara seslendi: &quot;Ben sizi o ağa&ccedil;tan men etmedim mi ve şeytan size apa&ccedil;ık d&uuml;şmandır, demedim mi?&quot;</p>\n\n<p>\n	* Dediler ki: &quot;Ey Rabbimiz! Biz kendimize zulmettik; eğer bizi bağışlamaz ve bize rahmetinle muamele etmezsen, muhakkak ziyana uğrayacaklardan oluruz!&quot;</p>\n\n<p>\n	* (Allah) buyurdu: &quot;Birbirinize d&uuml;şman olarak inin (şeytan sizin d&uuml;şmanınız, siz de onun); orada belirli bir vakte kadar sizin i&ccedil;in bir yerleşme yeri ve faydalanma vesile(ler)i vardır.&quot; (A&#39;r&acirc;f, 19 il&acirc; 24)</p>\n\n<p>\n	<strong>T&acirc;h&acirc; suresi:</strong></p>\n\n<p>\n	* &quot;Doğrusu bundan &ouml;nce &Acirc;dem&#39;den (bu ağa&ccedil;tan yeme diye) s&ouml;z almıştık, fakat o unuttu ve biz onda bir azim (bir kararlılık) bulmadık.</p>\n\n<p>\n	* Bizim meleklere (hitap ederek) &quot;&Acirc;dem i&ccedil;in secde edin&quot; dediğimizi hatırla. İblis&#39;ten başka hepsi secde etmiş, o &ccedil;ekinmişti.</p>\n\n<p>\n	* Biz de (&Acirc;dem&#39;e) ş&ouml;yle demiştik: &quot;Ey &Acirc;dem! Ş&uuml;phesiz bu (İblis) sana ve eşine d&uuml;şmandır. Sakın sizi cennetten &ccedil;ıkarmasın; sonra sıkıntı &ccedil;eker ve perişanlığa m&uuml;ptel&acirc; olursun.&quot;</p>\n\n<p>\n	* &quot;Doğrusu (cennette kalırsan) orada acıkmaz ve &ccedil;ıplak kalmazsın.&quot;</p>\n\n<p>\n	* &quot;Ve sen orada ne susarsın, ne de g&uuml;neşin sıcağından etkilenirsin.&quot;</p>\n\n<p>\n	* Nihayet şeytan ona vesvese verdi ve ş&ouml;yle dedi: &quot;Ey &Acirc;dem! Sana sonsuzluk (hayatının) ağacını ve &ccedil;&ouml;kmesi olmayan bir saltanatı g&ouml;stereyim mi?&quot;</p>\n\n<p>\n	* Bunun &uuml;zerine ikisi de o ağa&ccedil;tan yediler. Hemen ayıp yerleri kendilerine a&ccedil;ılıp g&ouml;r&uuml;n&uuml;verdi. Ve &uuml;zerlerine cennet yaprağından &ouml;rt&uuml;p yamamaya başladılar. &Acirc;dem Rabbinin emrinden &ccedil;ıktı da şaşırdı-h&uuml;srana uğradı.</p>\n\n<p>\n	* Sonra Rabbi, onu se&ccedil;ti de t&ouml;vbesini kabul buyurdu ve ona doğru yolu g&ouml;sterdi.</p>\n\n<p>\n	* (Allah onlara) ş&ouml;yle buyurdu: &quot;Birbirinize d&uuml;şman olmak &uuml;zere hepiniz oradan (cennetten) inin. Artık benden size bir hidayet geldiği zaman, kim benim hidayetime uyarsa işte o, sapıklığa d&uuml;şmez ve zahmet ve sıkıntıya m&uuml;ptel&acirc; olmaz.&quot; (T&acirc;h&acirc;, 115 il&acirc; 123)</p>\n\n<p>\n	Ayetlerin mealini verdikten sonra şimdi bu ayetlerdeki bazı c&uuml;mleler ve tabirler hakkında s&ouml;z konusu olan sorulara değinip sırasıyla cevaplamaya &ccedil;alışacağız:</p>\n\n<p>\n	1- &quot;Bu ağaca yaklaşmayın&quot; c&uuml;mlesindeki nehiy ne t&uuml;rl&uuml; bir nehiydi?</p>\n\n<p>\n	2- Şeytanın &Acirc;dem ve eşine yaptığı vesveseden maksat nedir?</p>\n\n<p>\n	3- &quot;Şeytan o ikisinin ayağını kaydırdı&quot; c&uuml;mlesinde kastedilen nedir?</p>\n\n<p>\n	4- &quot;&Acirc;dem Rabbinin emrinden &ccedil;ıktı ve şaşırdı&quot; c&uuml;mlesinde &quot;emirden &ccedil;ıkma ve şaşırma&quot;dan maksat, bizim bildiğimiz g&uuml;nah değil mi? Değilse, bunu nasıl a&ccedil;ıklayacağız?</p>\n\n<p>\n	5- Hz. &Acirc;dem&#39;in &quot;Ey Rabbimiz, biz nefsimize zulmettik&quot; c&uuml;mlesinin anlamı nedir?</p>\n\n<p>\n	6- &quot;&Acirc;dem Rabbinden birtakım kelimeler aldı, (onlarla t&ouml;vbe etti. O da) t&ouml;vbesini kabul etti&quot; buyuruyor. T&ouml;vbe bir g&uuml;nahın yapıldığına işaret değil mi?</p>\n\n<p>\n	7- &quot;Eğer bizi bağışlamaz ve bize rahmetinle muamele etmezsen..&quot; c&uuml;mlesi, bir g&uuml;nahın yapıldığını ve dolayısıyla bunun bağışlanmasına y&ouml;nelik bir talep olduğunu g&ouml;stermiyor mu?</p>\n\n<p>\n	8- T&acirc;h&acirc; suresinin 115. ayetinde Hz. &Acirc;dem&#39;e verdiği s&ouml;z&uuml; unuttuğu ve azimli davranmadığı vurgulanmaktadır. Bunu nasıl izah edeceksiniz?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şimdi Allah&#39;ın l&uuml;tuf ve yardımıyla bu soruları birer birer cevaplamaya &ccedil;alışacağız. Sonu&ccedil;ta g&ouml;r&uuml;lecek ki &ouml;yle zannedildiği gibi Hz. &Acirc;dem&#39;e isnat edilen ve İl&acirc;h&icirc; cezayı hak ettiren bir g&uuml;nah asla s&ouml;z konusu değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;Bu ağaca yaklaşmayın&quot; c&uuml;mlesindeki nehiy ne t&uuml;rl&uuml; bir nehiydi?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Emir ve nehiyler iki t&uuml;rl&uuml;d&uuml;r:</p>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		Mevlev&icirc; Emir ve Nehiy</li>\n</ol>\n\n<p style=\"margin-left:19.85pt;\">\n	b) İrşad&icirc; Emir ve Nehiy.</p>\n\n<p>\n	<strong>Mevlev&icirc; Emir ve Nehiy:</strong> Emredenin emir veya nehyinde, sahip olduğu mevl&acirc;lık ve sulta stat&uuml;s&uuml;n&uuml; işe katarak emrine veya nehyine kesin bir şekilde itaat edilmesini istediği ve dolayısıyla yerine getirildiğinde sevabın, muhalefet edildiğinde ise cezanın hak edildiği emir ve nehye denir. Kısacası yasa ve kanun niteliğindeki emirler.</p>\n\n<p>\n	<strong>İrşad&icirc; Emir ve Nehiy: </strong>Emredenin emir veya nehyinde mevl&acirc;lık stat&uuml;s&uuml;n&uuml; işe katmadan, sadece m&uuml;şfik bir nasihat&ccedil;i ve irşat&ccedil;ı olarak muhatabının mutluluğunu ve zorluklara d&uuml;şmemesini hedeflediği, yapıp yapmamayı onun se&ccedil;imine bıraktığı ve emir ve tavsiyesinin yanında yapılacak muhalefetin kendisinden dolayı değil, fiilin kendisinden kaynaklanacak sıkıntı ve sonu&ccedil;ları hatırlattığı emir ve nehye denir. Başka bir tabirle; amellerin ve fiillerin kendi tabiatında her h&acirc;l&uuml;k&acirc;rda (ve faili kim olursa olsun) bırakacağı birtakım sonu&ccedil;ları vardır. Mevl&acirc;, o sonu&ccedil;lardan haberdar olduğu i&ccedil;in, insana (onu uyarma maksadıyla) bu olumlu veya olumsuz sonu&ccedil;ları hatırlatmakta ve kendisine dikkat etmesini &ouml;ğ&uuml;tlemektedir. Ama her h&acirc;l&uuml;k&acirc;rda o fiili yerine getirmek veya getirmemek hususunda onu serbest bırakmaktadır. Dolayısıyla, mevl&acirc;nın nasihat ve &ouml;ğ&uuml;d&uuml;ne uyduğu takdirde o fiilin olumsuz sonu&ccedil;larından korunacaktır; yaptığında ise onun olumsuz sonu&ccedil;larına m&uuml;ptel&acirc; olacaktır. &Ouml;zetle; tavsiye niteliğindeki kararlar.</p>\n\n<p>\n	Konunun daha iyi anlaşılması i&ccedil;in bir &ouml;rnek verelim: Bir doktor hastasını muayene ettikten sonra, ona birtakım il&acirc;&ccedil;ları kullanmasını ve gerektiğinde birtakım perhizler uygulamasını &ouml;neriyor. Şimdi eğer hasta doktorunun tavsiye ve emirlerine uyarsa, tabi&icirc; olarak sağlığına kavuşacak. Ama onun tavsiye ve irşatlarına muhalefet ederse, yine tabi&icirc; olarak hastalığı devam edecek ve bunun sonu&ccedil;larına katlanma durumunda kalacaktır. Ama burada doktorun şahsına y&ouml;nelik bir durum (saygısızlık vb.) s&ouml;z konusu değildir. Zira doktorun hedefi ona nasihatte bulunmaktı. Dolayısıyla bunun olumlu veya olumsuz sonu&ccedil;ları sadece hastanın kendisini ilgilendirmektedir.</p>\n\n<p>\n	Yaratıcının da emir ve nehiyleri aynı şekilde mevlev&icirc; ve irş&acirc;d&icirc; olmak &uuml;zere ikiye ayrılmaktadır. Mevlev&icirc; olanları Allah&#39;ın mevl&acirc;lık stat&uuml;s&uuml;ne dayanarak ettiği emir ve nehiylerdir. Dolayısıyla uhrev&icirc; m&uuml;k&acirc;fat ve cezayı da hak ettirmektedirler. İrşad&icirc; olanları ise, sadece irşat ve nasihat &ouml;zelliğini taşıyan, insanın yapıp yapmamakta serbest olduğu, dolayısıyla sadece d&uuml;nyev&icirc; sonu&ccedil;ları olan ve ahirette sevabı veya cezası bulunmayan emir ve nehiylerdir.</p>\n\n<p>\n	Bu a&ccedil;ıklamadan sonra şimdi konumuza d&ouml;necek olursak, Hz. &Acirc;dem&#39;in s&ouml;z konusu ağa&ccedil;tan sakınmasına y&ouml;nelik olan nehiy, nasihat niteliği taşıyan irşad&icirc; bir nehiydi, mevlev&icirc; değil. Kur&#39;an&#39;da bu konuda ge&ccedil;en ayetlerdeki karineler de bunu g&ouml;stermektedir. Dolayısıyla sonu&ccedil; olarak Hz. &Acirc;dem, sadece yaptığı fiilin tabi&icirc; sonu&ccedil;larına katlandı, ama mevlev&icirc; bir emre muhalefette olduğu gibi, bu muhalefetinden dolayı uhrev&icirc; bir cezayı hak etmiş değildi. Şimdi ayetlerdeki bu karinelere bakalım:</p>\n\n<p>\n	1- Eğer Hz. &Acirc;dem&#39;in muhalefeti mevlev&icirc; bir emre muhalefet olsaydı, t&ouml;vbesinin ardından (ki kabul edilmişti), yaptığı fiilin olumsuz sonu&ccedil;larının (ayıp yerinin ortaya &ccedil;ıkması, cennetten &ccedil;ıkarılması, t&uuml;rl&uuml; zorluklara maruz kalması) da kalkması gerekirdi. Oysa t&ouml;vbesine rağmen yine de bu sonu&ccedil;lara katlanmak durumunda kaldı. Bu da evvel&acirc; Allah-u Teala&#39;nın bu nehyiyle &Acirc;dem&#39;i o olumsuzluklardan korumak istediğinin; &Acirc;dem&#39;in de s&ouml;z konusu sonu&ccedil;lara mevl&acirc;ya muhalefetten dolayı değil, yapılan fiilin tabi&icirc; bir sonucu olarak katlandığının a&ccedil;ık bir g&ouml;stergesidir.</p>\n\n<p>\n	2- &Ouml;zellikle T&acirc;h&acirc; suresindeki ayetlerdeki karineler, bu nehyin irşad&icirc; bir nehiy olduğunu ve Hz. &Acirc;dem&#39;i birtakım olumsuz sonu&ccedil;lardan ve sıkıntılardan korumayı ama&ccedil;ladığını g&ouml;stermektedir.</p>\n\n<p>\n	&quot;Biz de (&Acirc;dem&#39;e) ş&ouml;yle demiştik: &quot;Ey &Acirc;dem! Ş&uuml;phesiz bu (İblis) sana ve eşine d&uuml;şmandır. Sakın sizi cennetten &ccedil;ıkarmasın, sonra sıkıntı &ccedil;eker ve perişanlığa m&uuml;ptel&acirc; olursun.&quot;</p>\n\n<p>\n	&quot;Doğrusu (cennette kalırsan) orada acıkmaz ve &ccedil;ıplak kalmazsın.&quot;</p>\n\n<p>\n	&quot;Ve sen orada ne susarsın, ne de g&uuml;neşin sıcağından etkilenirsin.&quot; (T&acirc;h&acirc;, 17 il&acirc; 119)</p>\n\n<p>\n	<strong>&quot;Sakın sizi cennetten &ccedil;ıkarmasın, sonra sıkıntı &ccedil;eker ve perişanlığa m&uuml;ptel&acirc; olursun&quot; </strong>c&uuml;mlesi, a&ccedil;ık bir şekilde yapılan nehye uymanın sonucunun <strong>&quot;Doğrusu (cennette kalırsan) orada acıkmaz ve &ccedil;ıplak kalmazsın. Ve sen orada ne susarsın, ne de g&uuml;neşin sıcağından etkilenirsin&quot; </strong>c&uuml;mlelerinde beyan edilen, cennette kalmaya devam edip oradaki nimet ve mutluluğu korumaktı. Bu nehye muhalefetin sonucu ise, bu nimet ve mutluluğu kaybetmekti. B&uuml;t&uuml;n bunlar, Allah-u Teala&#39;nın mevl&acirc;lık stat&uuml;s&uuml;n&uuml; dikkate alarak itaati farz olan bir nehiyde bulunmadığını, maksadının sadece nasihat ve &ouml;ğ&uuml;t olduğunu ve muhalefet edildiğinde s&ouml;z konusu cennetten (nimetlerle donatılmış bah&ccedil;eden) &ccedil;ıkıp d&uuml;nya hayatında bunun zararlarına katlanacağını g&ouml;stermektedir.</p>\n\n<p>\n	3- Hz. &Acirc;dem ve eşi nehyedilen ağa&ccedil;tan tadıp, ayıp yerleri ortaya &ccedil;ıktığında Allah-u Teala onlara şu hitapta bulundu: &quot;Ben sizi o ağa&ccedil;tan men etmedim mi ve şeytan size apa&ccedil;ık d&uuml;şmandır, demedim mi?&quot; A&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu, m&uuml;şfik bir nasihat&ccedil;inin hitap tarzıdır ki yaptığı nasihat ve &ouml;ğ&uuml;de uyulmadığını g&ouml;r&uuml;nce d&ouml;n&uuml;p, &quot;Ben size dememiş miydim?... Sizi bundan sakındırmamış mıydım?&quot; şeklinde muhatabına sitem etmektedir.</p>\n\n<p>\n	4- Yine Allah-u Teala, &quot;Şeytan onların gizli kalan ayıp yerlerini kendilerine g&ouml;stermek i&ccedil;in onlara vesvese etti&quot; c&uuml;mlesiyle şeytanın vesvesesindeki amacının onların bedenlerinin &ccedil;ıplaklaşmasını sağlamak olduğunu ve dolayısıyla bu vesveseden, sadece yapılan fiilin tabi&icirc; bir sonucu olarak &ccedil;ıplaklaşma meydana geldiğini anlıyoruz; başka bir şey (mevlev&icirc; emir-nehiylere muhalefette meydana gelen Allah&#39;tan uzaklaşma ve uhrev&icirc; cezayı hak etme gibi şeyler) değil.</p>\n\n<p>\n	5- Aynı şekilde Allah-u Teala&#39;nın şeytanın vesvesesinin keyfiyeti hakkında naklettiği c&uuml;mlelerden şeytanın iyi niyetli bir nasihat&ccedil;i kılığına girerek onlara yaklaştığını ve yemin ederek, &quot;Elbette ben size &ouml;ğ&uuml;t verenlerdenim (sizin hayrınızı istiyorum)&quot; dediğini g&ouml;r&uuml;yoruz. Bu da, kel&acirc;m &uuml;sl&ucirc;plarından birazcık haberdar olan herkesin teslim edeceği gibi, Allah-u Teala&#39;nın da &Acirc;deme ettiği nehyin nasihat babından olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	Bu karinelerden, &Acirc;dem&#39;e y&ouml;nelik olan İl&acirc;h&icirc; nehyin mevlev&icirc; değil, irşad&icirc; olduğunu ve Hz. &Acirc;dem&#39;in olumsuz sonu&ccedil;lardan, zorluk ve perişanlıktan uzak kalmasını sağlama amacı taşıdığını anlıyoruz. Dolayısıyla o da bu nasihate bağlı kalmadığı i&ccedil;in yaptığı işin tabi&icirc; sonu&ccedil;larıyla karşılaşmış ve şu İl&acirc;h&icirc; hitaba maruz kalmıştır: &quot;Birbirinize d&uuml;şman olarak inin (şeytan sizin d&uuml;şmanınız, siz de onun); orada belirli bir vakte kadar sizin i&ccedil;in bir yerleşme yeri ve faydalanma vesile(ler)i vardır.&quot; (A&#39;r&acirc;f, 19 il&acirc; 24) &quot;Birbirinize d&uuml;şman olmak &uuml;zere hepiniz oradan (cennetten) inin.&quot; (T&acirc;h&acirc;, 123)</p>\n\n<p>\n	Kaldı ki şunu da bilmemizde fayda vardır ki, bazı hadislerden de anlaşıldığı &uuml;zere, Hz. &Acirc;dem&#39;in bu nehye muhatap olduğu ortam, teklif ortamı değildi. Yani Hz. &Acirc;dem&#39;in ve eşinin orada hi&ccedil;bir şer&#39;&icirc; ve mevlev&icirc; teklif ve g&ouml;revi yoktu ki yapılan nehye muhalefet, isyan ve g&uuml;nah sayılsın ve uhrev&icirc; cezayı hak ettirsin. Teklif olayı, s&ouml;z konusu nehye muhalefetin ve yery&uuml;z&uuml;ne inmenin ardından başlamıştır. Kur&#39;an&#39;ın cennet diye tabir ettiği o yer ise, Hz. &Acirc;dem ve eşi i&ccedil;in &acirc;deta bir talimg&acirc;h, eğitim alma ve tecr&uuml;be edinme yeriydi. Dostlarını ve d&uuml;şmanlarını iyi tanımaları, itaat ve muhalefetin nasıl ve hangi sonu&ccedil;lara yol a&ccedil;abileceği, kısacası daha bir basiret sahibi olmaları ve gelecekte &uuml;stlenecekleri sorumluluklar i&ccedil;in hazırlandıkları bir yerdi.</p>\n\n<p>\n	Bu konuda bir kısım m&uuml;fessirler tarafından bir başka cevap daha verilmiştir ki kısaca ş&ouml;yledir: G&uuml;nah iki kısımdır. Birincisi, herkes i&ccedil;in ge&ccedil;erli olan ve yapıldığında Allah-u Teala&#39;ya isyan sayılan g&uuml;nahlar. Bunlar, Allah-u Teala&#39;nın haram kıldığı ve kesin bir dille nehyettiği şeylerdir. İkincisi ise, nisp&icirc; g&uuml;nahlardır. Yani bazı kimseler i&ccedil;in g&uuml;nah sayılmadığı h&acirc;lde, bazıları i&ccedil;in sahip oldukları makam ve dereceye nazaran g&uuml;nah sayılan şeyler. Bazı fililer vardır ki &ouml;z&uuml; itibariyle mubah ve caiz olan bir şeydir; ancak insanlar onu belli bir insana yakıştırmıyor ve onun bunu yapmasını yanlış buluyor ve bundan dolayı da onu kınıyor. Mesel&acirc; bir fakir yardım dilediğinde, mal&icirc; durumu zayıf olan bir kimse &ccedil;ıkarıp &ouml;rneğin bir milyon TL. ona yardımda bulunduğunda onu bu yaptığından dolayı &ouml;v&uuml;yor; ancak aynı miktar yardımı, mal&icirc; durumu &ccedil;ok y&uuml;ksek olan zengin birisi yaparsa, insanlar, &quot;Sahip olduğu servete bak, yaptığı yardıma bak diyerek!&quot; bunu ona yakıştıramaz, onu kınarlar. Oysa yaptığı iş, &ouml;z&uuml;nde k&ouml;t&uuml; bir iş değil; nihayetinde o da bir yardımdır. Veya mesel&acirc; huşusuz, tevecc&uuml;hs&uuml;z ve dağınık bir fikirle kılınan namaz, kılan kimsenin boynundan teklifi kaldırır. Ancak bir peygamber b&ouml;yle bir namaz kılarsa, bu onun sahip olduğu manev&icirc; makam ve derece itibariyle ona yakışan bir durum olmadığı i&ccedil;in kınamaya mucip bir fiildir. Hz. &Acirc;dem&#39;in s&ouml;z konusu ağa&ccedil;tan yemesi de, işte b&ouml;yle bir şeydir. Daha a&ccedil;ık bir ifadeyle; Allah-u Teala, Hz. &Acirc;dem&#39;i aziz kılmış ve ona varlıkların ger&ccedil;eklerini &ouml;ğretmiş, meleklerin &ouml;ğretmeni yapmış ve meleklerin ona secde etmesinin emretmişti. Sonra onu cennete yerleştirip, her şeyden yemesini serbest bırakarak, belli bir ağa&ccedil;tan yemesini yasaklamıştı. B&ouml;yle bir durumda o ağacın yasaklanması, kesin ve itaati farz olan bir yasak olmamakla birlikte, Hz. &Acirc;dem&#39;e sahip olduğu o y&uuml;ce makamından dolayı yakışan şey, ondan sakınmasıydı. Dolayısıyla b&ouml;yle bir kimse a&ccedil;ısından, b&ouml;yle bir fiili yapmak, t&ouml;vbeyi gerektiren bir nevi isyan sayılıyordu. Bu t&uuml;r fillere kel&acirc;m ilminde &quot;terk-i evl&acirc;&quot; (en iyi olanı terk etme) deniyor. Yani Hz. &Acirc;dem&#39;in yaptığı, haram olmamakla birlikte yapılmamasının onun a&ccedil;ısından daha iyi olduğu bir fiil idi. Ama sahip olduğu y&uuml;ce makamından dolayı, yaptığı bu mekruh fiil ona tabi&icirc; ki pahalıya mal oldu. Bizim ayet ve hadislerden ve akl&icirc; delillerden istifadeyle, peygamberlerin masumiyeti i&ccedil;in &ccedil;izdiğimiz sınır, b&uuml;t&uuml;n insanlar i&ccedil;in s&ouml;z konusu olan kesin haram ve farzların ihl&acirc;liyle ilgilidir. Bu t&uuml;r terk-i evl&acirc; sayılan ve haram olmadığı h&acirc;lde yapılmaması onlara daha yakışık alan fiiller değil. Hz. &Acirc;dem de dahil diğer bazı peygamberlere isnat edilen bazı muhalefetler, hep bu t&uuml;rden şeylerdir, kesin bir haramı işleme veya bir farzı ihl&acirc;l etme değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Şeytanın &Acirc;dem ve eşine yaptığı vesveseden ve onların ayağını kaydırmasından maksat nedir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Sorunun a&ccedil;ılımı ş&ouml;yledir: &quot;Şeytan o ikisi i&ccedil;in vesvese etti&quot; (A&#39;r&acirc;f, 20) ve &quot;Şeytan ona vesvese etti&quot; (T&acirc;h&acirc;, 120) ayetlerinden şeytanın vesvesesinin Hz. &Acirc;dem&#39;in nefsinde etki yaptığı anlaşılmaktadır. Bu ise Allah-u Teala&#39;nın &quot;(Ey şeytan) benim kullarıma senin bir sultan s&ouml;z konusu olamaz. Sana uyacak olan sapıklar hari&ccedil;.&quot; (Hicr, 42) ve şeytanın dilinden naklettiği &quot;İzzetine andolsun o (insanların) hepsini aldatacağım, kullarından muhles (halis kılınmış) olanlar hari&ccedil;.&quot; (S&acirc;d, 82-83) ayetlerdeki manaya ters d&uuml;şmektedir. Zira bu ayetlerde şeytanın halis kılınmış peygamberlere bir sulta ve etkisinin s&ouml;z konusu olmadığı anlaşılmaktadır. Peki Hz. &Acirc;dem&#39;i nasıl etkiledi?</p>\n\n<p>\n	Bu sorunun cevabı şudur ki, muhles kullardan maksat, Allah-u Teala&#39;nın yaratıkları arasından se&ccedil;tiği kimselerdir. Zira Allah, Kur&#39;an-ı Kerim&#39;de bir grup peygambere işaretle ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Onlar Allah&#39;ın kendilerine nimet verdiği peygamberlerdir; &Acirc;dem&#39;in evl&acirc;tlarından, Nuh ile (gemiye) bindirdiklerimizden, İbrahim ve Yakub&#39;un z&uuml;rriyetinden ve hidayet edip de se&ccedil;tiğimiz kimselerden&hellip;&quot; (Meryem, 58)</p>\n\n<p>\n	Yine bir kısım peygamberlere değinerek ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Ve o (peygamberlerin) babalarından, &ccedil;ocuklarından ve kardeşlerinden de. Biz onları se&ccedil;tik ve doğru yola hidayet ettik.&quot; (En&#39;&acirc;m, 87)</p>\n\n<p>\n	Eğer şeytanın asla etkileyemeyeceği muhles kullar, Allah&#39;ın &ouml;zel bir se&ccedil;imine mazhar olan kimseler ise, Hz. &Acirc;dem s&ouml;z konusu nehye muhalefet ettiği zaman hen&uuml;z se&ccedil;ilmişlerden değildi. Zira ayet-i kerimede ş&ouml;yle buyurmaktadır: &quot;&Acirc;dem Rabbinin emrinden &ccedil;ıktı da şaşırdı. * Sonra Rabbi, onu se&ccedil;ti de tevbesini kabul buyurdu ve ona doğru yolu g&ouml;sterdi.&quot; (T&acirc;h&acirc;, 121-122) G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Hz. &Acirc;dem&#39;in se&ccedil;ilişi, bu olaydan sonradır. Dolayısıyla iki ayet arasında herhangi bir &ccedil;elişki s&ouml;z konusu değildir.</p>\n\n<p>\n	Şu noktayı da g&ouml;z ardı etmemek l&acirc;zımdır ki, şeytanın normal insanlara etkisi onların kalplerine n&uuml;fuz etme şeklinde ger&ccedil;ekleşmektedir. Zira normal insanlardan bahsederken &quot;F&icirc;&quot; edatı kullanarak &quot;Y&uuml;vesvisu f&icirc; sud&ucirc;r&#39;in-n&acirc;s&quot; (insanların g&ouml;ğ&uuml;slerine (kalplerine) n&uuml;fuz ederek, vesvese eder) buyurmaktadır. Oysa buradaki ayetlerde &quot;F&icirc;&quot; edatı yerine &quot;L&icirc;&quot; ve &quot;İl&acirc;&quot; edatı kullanmıştır. (A&#39;r&acirc;f, 20, T&acirc;h&acirc;, 121) Bu farklılıktan anlaşılan şudur ki birincisinde şeytanın vesvesesi, onların i&ccedil;ine n&uuml;fuz edip bir nevi &uuml;zerlerine sulta kurarak ger&ccedil;ekleştirilir; ama burada yakınlaşma ve bir nevi uzaktan vesvese şeklindedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;Şeytan o ikisinin ayağını kaydırdı&quot; c&uuml;mlesinde kastedilen nedir? </strong></p>\n\n<p>\n	<strong>Cevap:</strong> Bu tabir, Hz. &Acirc;dem&#39;in (masumiyetle bağdaşmayan) mevlev&icirc; bir g&uuml;nah işlediği anlamına gelmez. Zira Hz. &Acirc;dem&#39;in vesvesesi, olayı iyi tahlil edip ayetlerde kullanılan karineleri de dikkate alırsak, hafif bir etkilenmeydi. Bu da, nehyin irşad&icirc; olması ve kesin bir haramın s&ouml;z konusu olmaması, şeytanın iyi niyetli bir nasihat&ccedil;i kılığında yaklaşması, inandırıcı yeminler etmesi, &Acirc;dem&#39;in de o g&uuml;ne kadar ilk defa b&ouml;yle bir şeyle karşılaşması sonucunda ve insanın doğasında bulunan merak ve tamah hasletlerinin de etkisiyle olmuştur. Kısacası &quot;ayağı kaydı&quot; tabiri, irşad&icirc; bir nehye muhalefette de ger&ccedil;ekleşebilir. Zira onda da, bil&acirc;hare d&uuml;nyev&icirc; de olsa bir maslahat ve mutluluğu ka&ccedil;ırmış olması ve birtakım zorluklara s&uuml;r&uuml;klenmesi a&ccedil;ısından ayağı kaymış ve hataya d&uuml;şm&uuml;şt&uuml;r. Bu kadarı da, &ouml;nceden de değindiğimiz gibi, peygamberler i&ccedil;in belirlenen masumiyet sınırları dahilinde ger&ccedil;ekleşmiş olduğu i&ccedil;in, onların masumiyetine bir zarar vermez. (L&uuml;tfen yazının başında masumiyet i&ccedil;in &ccedil;izdiğimiz &ccedil;er&ccedil;eveyi s&uuml;rekli g&ouml;z &ouml;n&uuml;nde bulundurun.)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;&Acirc;dem Rabbinin emrinden &ccedil;ıktı (as&acirc;) ve şaşırdı-h&uuml;srana uğradı (ğev&acirc;)&quot; c&uuml;mlesinde &quot;emirden &ccedil;ıkma ve şaşırma-h&uuml;srana uğrama&quot;dan maksat, bizim bildiğimiz g&uuml;nah değil mi? Değilse, bunu nasıl a&ccedil;ıklayacağız?</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Cevap:</strong> Masumiyet karşıtlarının en &ccedil;ok da asıldığı şey, bu iki kelimedir. &Ouml;nce şunu bilmeliyiz ki, Kur&#39;an&#39;da kullanılan her kelimenin manası, ill&acirc; da dindar insanlar arasında yaygın olan şer&#39;&icirc; ıstıl&acirc;hlar değildir. Bazen aynı manada kullanılır, bazen ise kelimenin l&uuml;gatteki manasında kullanılır. Hatta bu mana, dindarlar arasında yaygın olan bir mana olmayabilir de. Burada da durum b&ouml;yledir. Yani dindar insanlar &ouml;rf&uuml;nde &quot;isyan&quot; denildiğinde, bundan g&uuml;nah ve kesin bir İl&acirc;h&icirc; iradeye karşı gelme anlaşılmaktadır. Ancak Kur&#39;an&#39;da bu kelime, bazen bu manada kullanıldığı gibi, bazen de l&uuml;gatteki gibi genel bir mana olan &quot;itaat etmeme ve yerine getirmeme&quot; manasında kullanılmıştır. Dolayısıyla bu kelimeden, yapılan şeyin g&uuml;nah olduğu anlamını &ccedil;ıkarmak doğru değildir. Yapılacak şey, yapılan muhalefetin t&uuml;r&uuml;ne bakmaktır. Eğer mevlev&icirc; ve zorunlu bir emre veya nehye muhalefet yapılmışsa, yapılan iş g&uuml;nah sayılır. Ama eğer yapılan muhalefet, irş&acirc;d&icirc; bir emir veya nehye muhalefet ise veya terk-i evl&acirc; olan bir şey ise, o zaman g&uuml;nah sayılmaz. Hz. &Acirc;dem&#39;in yaptığı muhalfet de, &ouml;nceden de a&ccedil;ıkladığımız &uuml;zere, irşad&icirc; bir nehye muhalefet olduğu i&ccedil;in veya haram olmadığı h&acirc;lde sadece yapmaması onun makamına daha l&acirc;yık olduğu i&ccedil;in g&uuml;nah sayılmaz. Dolayısıyla da savunduğumuz masumiyetiyle &ccedil;elişmez.</p>\n\n<p>\n	Evvel&acirc;; bir&ccedil;ok meşhur ve otorite l&uuml;gat&ccedil;iye g&ouml;re, &quot;ğev&acirc;&quot; kelimesi kaybetmek, h&uuml;srana ve ziyana uğramak, bozulmak demektir. (Lisan&#39;&uuml;l-Arab -İbn-i Manz&ucirc;r-, c.15, s.140) Dolayısıyla bu manaya g&ouml;re ayetin anlamı şu olur: &quot;&Acirc;dem irşad&icirc; nehye muhalefetten sonra ziyan etti, i&ccedil;inde bulunduğu nimetleri yitirdi, rahatlık ve huzuru bozuldu ve cennette kalma imk&acirc;nını kaybetti.&quot; G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi b&ouml;yle mana edildiğinde, bu kelimenin de masumiyete ters d&uuml;şecek bir tarafı kalmıyor.</p>\n\n<p>\n	Hatta bazılarının yaptığı gibi, biz de bunu &quot;şaşırmak&quot; şeklinde mana etsek bile, yine izahı m&uuml;mk&uuml;nd&uuml;r. Zira bu manaya g&ouml;re, insanın doğru yolu kaybetmekle şaşkınlığa d&uuml;şebileceği gibi (ki bunlar g&uuml;nahtan kaynaklanan şeylerdir), d&uuml;nyev&icirc; hedeflerinde asıl maksadından şaşarak yanlış yapıp maslahatına ve yararına olan istikametten şaşması da kabildir ki Hz. &Acirc;dem&#39;inki de bu t&uuml;rden bir şeydi. Yoksa h&acirc;ş&acirc; Kur&#39;an, onun hak yoldan şaşıp dalalete d&uuml;şt&uuml;ğ&uuml;n&uuml; s&ouml;ylemek istemiyor.</p>\n\n<p>\n	Merhum All&acirc;me Tabataba&icirc; de, &quot;ğayy&quot; kelimesini ş&ouml;yle a&ccedil;ıklıyor: &quot;Ğayy, s&uuml;r&uuml;den ayrı d&uuml;şt&uuml;kten sonra şaşkın bir vaziyette ne yapacağını bilmeyen koyunun d&uuml;şt&uuml;ğ&uuml; duruma denir. Hz. &Acirc;dem (a.s) da s&ouml;z konusu muhalefetin ardından, yanlışının farkına vardığında, işte b&ouml;ylesi bir şaşkınlığa uğramış, pişman bir h&acirc;lette ne yapacağını bilmez bir h&acirc;le gelmişti.&quot; G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu iki kelimeden, şer&#39;&icirc; isyan manası &ccedil;ıkarılacak diye bir zorunluluk yoktur ve bunları masumiyetle &ccedil;elişmeyecek şekilde anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Hz. &Acirc;dem&#39;in &quot;Ey Rabbimiz, biz nefsimize zulmettik&quot; c&uuml;mlesinin anlamı nedir?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> Zul&uuml;m l&uuml;gatte &quot;bir şeyi asıl yerine koymamak ve haddi aşmak&quot;, adalet ise &quot;her şeyi kendi yerine konyak ve haddi aşmamak&quot; demektir. Dolayısıyla her zul&uuml;m, g&uuml;nah değildir. G&uuml;nah olarak nitelendirebileceğimiz olduğu gibi, b&ouml;yle olmayanı da vardır. M&uuml;şfik bir nasihat&ccedil;inin s&ouml;z&uuml;n&uuml; dinlemeyip tersini yapan veya zorunlu olmayan nehye muhalefet eden kimse de, bir anlamda kendisine zulmetmiş ve o nasihat ve nehiyden beklenen maslahat ve yararı ka&ccedil;ırmış ve kendisi i&ccedil;in o konuda doğru olan yoldan mahrum kalmıştır. Kur&#39;an-ı Kerim&#39;deki bir ayet de, bu ger&ccedil;eği teyit etmektedir. Zira Nisa suresinin 110. ayetinde ş&ouml;yle buyurmaktadır: &quot;Kim bir k&ouml;t&uuml;l&uuml;k işler veya kendi nefsine zulmeder, sonra da Allah&#39;tan mağfiret dilerse, Allah&#39;ı &ccedil;ok bağışlayıcı ve &ccedil;ok merhametli bulur.&quot; G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ayet-i kerime, zulm&uuml; &quot;ev&quot; (veya) edatıyla k&ouml;t&uuml; amele atfetmektedir. Bu da, mana ve mefhum olarak bu ikisinin birbirinden farklı olduğunu g&ouml;steriyor. Eğer aynı olsalardı, ya getirilmez veya en azından &quot;ve&quot; edatıyla atfedilirdi. Dolayısıyla zul&uuml;m, bazen k&ouml;t&uuml; amel ve g&uuml;nah olacağı gibi, bazen nefse zul&uuml;m ve haksızlık olmakla birlikte şer&#39;&icirc; bir g&uuml;nah da olmayabilir. Dolayısıyla Hz. &Acirc;dem&#39;in &quot;Ey Rabbimiz biz nefsimize zulmettik&quot; c&uuml;mlesi, g&uuml;naha itiraf olarak algılanmamalıdır. &Ccedil;&uuml;nk&uuml; g&uuml;nah ve k&ouml;t&uuml; amel, nefsin sahip olduğu y&uuml;ce makamdan d&uuml;şmesi ve İl&acirc;h&icirc; sınırları &ccedil;iğnemesi demektir. Ama nefse zul&uuml;m, her zaman b&ouml;yle değildir. Bazen nefsin d&uuml;nyev&icirc; bazı menfaatleri ka&ccedil;ırması ve birtakım zorluklara maruz kalması demektir. Hz. &Acirc;dem&#39;inki de bu t&uuml;rdendi. Bu a&ccedil;ıklamayla, &quot;Bu ağaca yaklaşmayın; yoksa zalimlerden olursunuz&quot; ayetindeki zul&uuml;mden maksat da a&ccedil;ık bir şekilde anlaşılmış olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;&Acirc;dem Rabbinden birtakım kelimeler aldı, (onlarla t&ouml;vbe etti. O da) t&ouml;vbesini kabul etti&quot; buyuruyor. T&ouml;vbe bir g&uuml;nahın yapıldığına işaret değil mi?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> T&ouml;vbe l&uuml;gatte d&ouml;n&uuml;ş anlamınadır. Eğer bu kelime Allah&#39;a isnat edilirse, &quot;Al&acirc;&quot; edatıyla kullanılır ve bundan Allah&#39;ın rahmetiyle t&ouml;vbe edene d&ouml;n&uuml;ş&uuml; kastedilir. &Ouml;rneğin Tevbe suresinin 117. ayetinde buyuruyor ki: <strong>&quot;Hi&ccedil; ş&uuml;phesiz Allah, yine Peygamber&#39;e ve en zor saatine (d&ouml;neminde) ona uyan Muhacirler&#39;le Ensar&#39;a, t&ouml;vbe etti (t&ouml;vbelerini kabul edip rahmetini onlara geri &ccedil;evirdi).&quot;</strong></p>\n\n<p>\n	Kula isnat edilirse, &quot;İl&acirc;&quot; edatıyla kullanılır ve bundan, kulun yaptığından pişmanlık duyarak Rabbine d&ouml;n&uuml;ş&uuml; kastedilir. &Ouml;rneğin Bakara suresinin 54. ayetinde ş&ouml;yle buyuruyor:<strong> &quot;Rabbinize d&ouml;n&uuml;n-t&ouml;vbe edin ve kendinizi &ouml;ld&uuml;r&uuml;n.&quot; </strong>Yine Maide suresinin 74. ayetinde ş&ouml;yle buyuruyor: &quot;<strong>Onlar, Allah&#39;a d&ouml;nerek t&ouml;vbe ve istiğfar etmezler mi? </strong></p>\n\n<p>\n	Mevzuumuza gelirsek,<strong> &quot;Allah da onun (&Acirc;dem&#39;in) t&ouml;vbesini kabul edip rahmetini ona geri &ccedil;evirdi.&quot; </strong>(Bakara, 37) ayetindeki t&ouml;vbeden maksat, Allah-u Teala&#39;nın yeniden &Acirc;dem ve Havva&#39;ya rahmet ve l&uuml;tf&uuml;n&uuml; geri getirmesidir.</p>\n\n<p>\n	Yine &quot;Sonra Rabbi onu se&ccedil;ti, t&ouml;vbesini kabul edip rahmetine mahzar kıldı ve hidayet etti&quot; ayetinde de aynı mana kastedilmiştir. Yani Allah-u Teala, &Acirc;dem&#39;i aldığı kelimeler &uuml;zerine ona yalvarması neticesinde se&ccedil;ti ve o zaman rahmetiyle ona geri d&ouml;nd&uuml;, onu hidayet etti ve nasihatini dinlemediği i&ccedil;in i&ccedil;ine d&uuml;şt&uuml;ğ&uuml; şaşkınlık ve zulmetten onu kurtardı. Evet, &Acirc;dem&#39;in t&ouml;vbe ve d&ouml;n&uuml;ş&uuml; doğrudur, ama her t&ouml;vbe ve d&ouml;n&uuml;ş&uuml;n, ill&acirc; bir g&uuml;nah ve k&ouml;t&uuml;l&uuml;kten olması gerekmez. &Acirc;dem (a.s) Rabbinin nasihatini dinlemediği i&ccedil;in pişman oldu ve bunu kendine yakıştıramadığı i&ccedil;in de bundan t&ouml;vbe etti. &Ouml;nceden değindiğimiz bir tefsire g&ouml;re, bu ayetin tefsiri kolaydır. Yani bazı şeyler g&uuml;nah olmamakla birlikte, y&uuml;ce makamlara sahip olan kimselere yakışmadığı i&ccedil;in onlara nispet bir nev&icirc; g&uuml;nah sayılmaktadır. Dolayısıyla o şahsiyetlerin, bu gibi terk-i evl&acirc; dediğimiz şeylerden t&ouml;vbe etmeleri, şer&#39;&icirc; bir g&uuml;nahı işledikleri anlamına gelmez; aksine onların İl&acirc;h&icirc; azamete olan geniş ilim ve yakinlerinin bir al&acirc;meti sayılır. Bu y&uuml;zden &quot;İyilerin iyilikleri, mukarreb kimselerin k&ouml;t&uuml;l&uuml;ğ&uuml; sayılır&quot; denmiştir. Allah Resul&uuml;&#39;nden de ş&ouml;yle nakledilmiştir: &quot;Benim kalbime perdeler geliyor ve ben her g&uuml;n yetmiş defa Allah&#39;a istiğfar ediyorum.&quot; (Sahih-i M&uuml;slim, c.8, s.72, İstiğfarın m&uuml;stehap oluşu ve &ccedil;ok istiğfar etme b&acirc;bı) A&ccedil;ıktır ki Allah Resul&uuml;&#39;n&uuml;n bu yetmiş defa istiğfarı, (h&acirc;ş&acirc;) her g&uuml;n yetmiş g&uuml;nah işlediği anlamına değil, Allah Resul&uuml;&#39;n&uuml;n Allah&#39;ın azamet ve y&uuml;celiğine olan geniş ilim ve idrakinin bir g&ouml;stergesidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&quot;Eğer bizi bağışlamaz ve bize rahmetinle muamele etmezsen..&quot; c&uuml;mlesi, bir g&uuml;nahın yapıldığını ve dolayısıyla bunun bağışlanmasına y&ouml;nelik bir talep olduğunu g&ouml;stermiyor mu?</strong></p>\n\n<p>\n	<strong>Cevap:</strong> &quot;Ğafere&quot; k&ouml;k&uuml;nden gelen &quot;ğufr&acirc;n&quot;, &ouml;rtme ve &uuml;st&uuml;n&uuml; kapama demektir. Dolayısıyla &ouml;rt&uuml;len veya &ouml;rt&uuml;lmesi istenen şeyin, her yerde ill&acirc; da g&uuml;nah olması gerekli değildir. Hem g&uuml;nah olabilir, hem de caiz olduğu h&acirc;lde, y&uuml;ce bir makama sahip kimseye yakışmayan bir hareket de olabilir. Dolayısıyla &Acirc;dem (a.s), Rabbinden &quot;Eğer bizi mağfiret etmezsen&quot; c&uuml;mlesiyle, yaptıkları irşad&icirc; nehye muhalefetin ve terk-i evl&acirc; yanlışının &uuml;zerinin &ouml;rt&uuml;lmesini, &quot;Ve bize merhamet etmezsen&quot; c&uuml;mlesiyle de rahmet-i İl&acirc;hiyenin yeniden h&acirc;llerine şamil olmasını istemekte ve &quot;Yoksa h&uuml;srana uğrayanlardan oluruz&quot; c&uuml;mlesiyle, kaybettikleri nimet ve l&uuml;tufları geri kazanmayı ve bulundukları h&uuml;srandan kurtulmalarını talep etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Tah&acirc; suresinin 115. ayetinde Hz. &Acirc;dem&#39;e verdiği s&ouml;z&uuml; unuttuğu ve azimli davranmadığı vurgulanmaktadır. Bunu nasıl izah edeceksiniz?</strong></p>\n\n<p>\n	Belki de sorulmak istenen tam anlamıyla şudur: Biz peygamberlerin sehven de olsa hata yapmamaları ve bu gibi hatalardan da masum olmaları gerektiğini s&ouml;ylemiştik. Fakat ayetteki tabirin bu d&uuml;ş&uuml;nceye ters d&uuml;şt&uuml;ğ&uuml; varsayılarak, &quot;İşte Hz. &Acirc;dem unutarak hata veya muhalefet yapmıştır; dolayısıyla b&ouml;yle bir d&uuml;ş&uuml;nce nasıl doğru olabilir?&quot; diye sorulmaktadır.</p>\n\n<p>\n	<strong>Cevap: </strong>Bizim peygamberlerin sehven bile hata yapmamaları gerekir dediğimiz şey, orada da izah ettiğimiz gibi, vahyin telakkisi, hıfzı, tefsir ve tebliğinde, kısacası İl&acirc;h&icirc; bir h&uuml;k&uuml;m ve direktif olarak insanlara sundukları hi&ccedil;bir konuda ve yine bunları uygulama ve &ouml;rnek olma noktasında, ister kasten, isterse sehven asla hata yapmamaları gerektiğidir. Bu konuda da insanın mukaddime nitelikli bazı katkıları olmasıyla birlikte, asıl koruma İl&acirc;h&icirc; tasarruflarla ger&ccedil;ekleşmektedir. Yani Allah-u Teala, bu konularda peygamberlerinin hata yapmasına asla m&uuml;saade etmez. Ama o &ccedil;er&ccedil;evenin dışında kalan ve sadece o peygamberin şahsını ilgilendiren bazı konularda peygamberlerin sehven hata yapabilecekleri veya bazı şeyleri unutabilecekleri, hem m&uuml;mk&uuml;n, hem de vakidir. Hz. &Acirc;dem&#39;deki olay da bundan ibarettir.</p>\n\n<p>\n	Ayette ge&ccedil;en azim olayına gelince; tabi&icirc; ki Hz. &Acirc;dem&#39;e yakışan şey, hatta irşad&icirc; olan emir ve nehiylerde ve yapılmaması daha uygun olan şeylerde dahi irşat edeninin ve Rabbinin s&ouml;z&uuml;ne uymasıydı. Ama şeytanın m&uuml;şfik yaklaşımları, galiz yeminleri ve o g&uuml;ne kadar Hz. &Acirc;dem&#39;in b&ouml;ylesine yapılan yeminlere rağmen yalan konuşabileceğini g&ouml;rmemesi, merak konusu vs., Hz. &Acirc;dem&#39;in bu konuda verdiği s&ouml;z&uuml; unutmasına yol a&ccedil;tı ve irşad&icirc; emre muhalefeti ger&ccedil;ekleştirip kendisini zahmete d&uuml;ş&uuml;rd&uuml; ve i&ccedil;inde bulunduğu nimetlerden mahrum kaldı.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu a&ccedil;ıklamalarla, s&ouml;z konusu sorularının hepsinin cevabını vermiş bulunuyoruz. Dolayısıyla bunların hi&ccedil;birisi, Hz. &Acirc;dem&#39;in kesin ve mevlev&icirc; bir emre muhalefet ettiğini g&ouml;stermez. Onun yaptığı, sadece irşad&icirc; bir emre muhalefetti ve bir başka tabirle evl&acirc; olanın terkiydi. Yoksa bulundukları yer, mevlev&icirc; tekliflerin yeri değildi. Ama sahip olduğu y&uuml;ce makama yakışmadığı i&ccedil;in, tabi&icirc; ki kendisine pahalıya mal oldu. Diğer bazı peygamberler hakkındaki olaylarda da durum aynıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>HZ. &Acirc;DEM&#39;LE İLGİLİ BİR BAŞKA AYETİN TEFSİRİ</strong></p>\n\n<p>\n	Burada yeri gelmişken Hz. &Acirc;dem (a.s) ile ilgili masumiyet karşıtlarının bahane ettikleri bir diğer ayetin de doğru ve sahih tefsirini konumuzun tekmili i&ccedil;in vermeyi yararlı g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Evet; bu kimseler, A&#39;raf suresinin 189 il&acirc; 192. ayetlerine dayanarak Hz. &Acirc;dem&#39;in masum olamayacağını ispat etmeye &ccedil;alışmışlardır. Hatta bu ayetlerin zahirine dayanarak Allah&#39;ın se&ccedil;tiği bu y&uuml;ce peygamberi ve eşini şirkle su&ccedil;layacak kadar işi ileri g&ouml;t&uuml;rm&uuml;şlerdir maalesef.</p>\n\n<p>\n	Şimdi biz &ouml;nce s&ouml;z konusu ayetlerin metnini, sonra bu ayetten masumiyetle &ccedil;elişen bir manayı nasıl &ccedil;ıkardıklarını, daha sonra da bunun cevabını vermeye &ccedil;alışacağız:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	* &quot;Sizi bir tek nefisten yaratan, onunla s&uuml;k&ucirc;net bulsun diye eşini de ondan yaratan, Allah&#39;tır. O, eşiyle cinsel m&uuml;nasebette bulunduğunda, eşi hafif bir y&uuml;k y&uuml;klendi (hamile kaldı). Bir m&uuml;ddet b&ouml;yle ge&ccedil;ti, derken y&uuml;k&uuml; ağırlaştı. O vakit ikisi birden Rableri olan Allah&#39;a ş&ouml;yle dua ettiler: &#39;Eğer bize salih bir evl&acirc;t verirsen, biz muhakkak ş&uuml;kredenlerden olacağız.&#39;</p>\n\n<p>\n	* Fakat Allah, kendilerine salih bir evl&acirc;t verince, her ikisi de tuttular verdiği evl&acirc;tlar &uuml;zerine O&#39;na ortak koşmaya başladılar. Allah, onların ortak koştuklarından m&uuml;nezzehtir.</p>\n\n<p>\n	* Hi&ccedil;bir şey yaratmayan ve kendileri yaratılmış olan putları mı Allah&#39;a ortak ediyorlar, O&#39;na eş koşuyorlar?</p>\n\n<p>\n	* Bu putlar, ne o tapınanlara, ne de kendi kendilerine yardım edebilirler.&quot; (A&#39;r&acirc;f, 189-192)</p>\n\n<p>\n	Masumiyet karşıtları, g&uuml;ya bu ayetlerden Hz. &Acirc;dem ve Hz. Havva&#39;nın Allah&#39;a şirk koştukları manasını &ccedil;ıkarmaya &ccedil;alışıyorlar ve diyorlar ki: &quot;Fakat Allah, kendilerine salih bir evl&acirc;t verince, o ikisi tuttular ona şirk koştular&quot; c&uuml;mlesinde &quot;o ikisi&quot;nden maksat, &Acirc;dem ve Havva&#39;dır. Zira ilk ayetin başındaki &quot;Sizi bir tek nefisten yaratan, onunla s&uuml;k&ucirc;net bulsun diye eşini de ondan yaratan, Allah&#39;tır.&quot; c&uuml;mlesindeki &quot;bir tek nefis&quot;, &Acirc;dem&#39;dir. Dolayısıyla ayetlerin devamı da onlara y&ouml;neliktir. Bu da g&ouml;steriyor ki &Acirc;dem ve eşi bir ara şirke d&uuml;şm&uuml;şlerdir; onun i&ccedil;in de mutlak bir masumiyeti onlara atfetmek doğru değildir.</p>\n\n<p>\n	<strong>Cevap: </strong>Bu istidl&acirc;l, ancak o zaman doğru olabilir ki &quot;tek bir nefis&quot;ten &ouml;zel birey (&Acirc;dem ve Havva) kastedilmiş olsun. Oysa bize g&ouml;re bu ayette bundan &ouml;zel birey değil, &quot;nev&#39;&icirc; birey&quot; kastedilmiştir. Yani ayet, her bir baba ve annenin evl&acirc;tlarına y&ouml;nelik durumlarını genel bir şekilde vurgulamak istemiştir. Yani ayetin manası ş&ouml;yledir: &quot;Allah, siz insanlardan her birini, bir baba ve aynı cinsten olan bir anneden d&uuml;nyaya getirmiştir.&quot; Dolayısıyla devamında anlatılan şeyler de genel olarak insanlık h&acirc;lini ortaya koymaktadır ve &ouml;zel olarak Hz. &Acirc;dem ve eşi kastedilmemiştir. Bu konunun a&ccedil;ılımı şudur: &quot;Min nefsin v&acirc;hide&quot; (bir tek nefisten) c&uuml;mlesi, Kur&#39;an&#39;da iki şekilde kullanılmıştır:</p>\n\n<p>\n	a) &Ouml;zel ve belirli bir birey i&ccedil;in; &ouml;rneğin şu ayetteki gibi: &quot;Ey insanlar! Rabbinizden sakının; O ki sizi bir tek nefisten yarattı ve ondan eşini yaratıp ikisinden bir&ccedil;ok erkekler ve kadınlar &uuml;retti&hellip;&quot; (Nis&acirc;, 1) Bu ayette &quot;bir tek nefis&quot;ten belirli bir şahıs kastedilmiştir; o da Hz. &Acirc;dem&#39;dir. Zira ayetin devamındaki &quot;Ondan eşini yaratıp ikisinden bir&ccedil;ok erkekler ve kadınlar &uuml;retti&quot; c&uuml;mlesi, bunun delilidir.</p>\n\n<p>\n	Yine şu ayet de bunun bir başka &ouml;rneğidir: &quot;Ey insanlar! Doğrusu biz sizi bir erkekle bir dişiden yarattık. Ve birbirinizle tanışmanız i&ccedil;in sizi milletlere ve kabilelere ayırdık&hellip;&quot; (Hucur&acirc;t, 13) Yani her iki ayette de insanların &ccedil;oğalmasını belirli bir erkek ve kadına dayandırmaktadır ki bunların &Acirc;dem ve Havva oldukları a&ccedil;ıktır.</p>\n\n<p>\n	b) Genel ve nev&#39;&icirc; birey i&ccedil;in; yani her insanın baba ve annesi. &Ouml;rneğin şu ayetteki gibi: &quot;O, sizi bir nefisten yarattı. Hem sonra onun eşini de ondan var etti. Sizin i&ccedil;in davarlardan sekiz &ccedil;ift indirdi. Sizi analarınızın karınlarında &uuml;&ccedil; karanlık i&ccedil;inde, yaratılıştan yaratılışa yaratıp duruyor&hellip;&quot; (Z&uuml;mer, 6) Bu ayette kastedilen şudur: Bizden her birimiz bir baba ve bir anadan d&uuml;nyaya gelmişizdir. Dolayısıyla belirli bir şahıs değil, her insan bireyinin kendi baba ve anası kastedilmiştir. Bunun delili ise, &quot;Sizi analarınızın karınlarında &uuml;&ccedil; karanlık i&ccedil;inde, yaratılıştan yaratılışa yaratıp duruyor.&quot; c&uuml;mlesidir.</p>\n\n<p>\n	Evet, bu ikinci kullanış şeklinin bir &ouml;rneği de bahis mevzuumuz olan A&#39;r&acirc;f suresinin 189. ayetidir. Yani burada da &quot;Bir tek nefisten&quot; c&uuml;mlesiyle, her insanın bir baba ve bir anadan meydana geldiği kastedilmiştir, &Acirc;dem ve Havva değil. Şimdi bu g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; destekleyen karinelerden bazılarını ortaya koymaya &ccedil;alışacağız:</p>\n\n<p>\n	1- Ayetteki tabirler, &ouml;nceden yaşadıkları ortamda salih ve gayr-i salih &ccedil;ocukların yaşadığını g&ouml;ren kimselere aittir. Dolayısıyla Allah&#39;ın kendilerine salih evl&acirc;tlar vermesini istemektedirler. Bu da, bu s&ouml;zlerin Hz. &Acirc;dem ve eşine ait olmadığını g&ouml;steriyor. Zira o g&uuml;n yery&uuml;z&uuml;nde onların dışında kimse olmadığı i&ccedil;in kendilerinin dışında başka birilerini g&ouml;rmeleri m&uuml;mk&uuml;n değildi.</p>\n\n<p>\n	2- Bir sonraki ayetin sonunda ve daha sonraki ayetlerde ge&ccedil;en zamirler, &quot;onlar&quot; şeklinde &ccedil;oğul olarak kullanılmıştır. Oysa eğer &Acirc;dem ve Havva kastedilmiş olsaydı, &quot;o ikisi&quot; şeklinde tesniye (ikil) olarak kullanılmalıydı.</p>\n\n<p>\n	3- İkinci ayetten sonra gelen ayetlerin muhtevası, ikinci ayette bahsedilen şirkin, puta tapma gibi şeyler olduğunu g&ouml;steriyor. Bu ise, Hz. &Acirc;dem gibi Allah&#39;ın se&ccedil;tiği ve peygamber kıldığı kimse ve imanlı eşi Havva&#39;ın durumuyla bağdaşmamaktadır. Onların Allah&#39;a şirk koştuklarını ve puta meylettiklerini s&ouml;ylemek m&uuml;mk&uuml;n m&uuml;? Bu ve diğer bir&ccedil;ok karineyi dikkate aldığımızda, Hz. &Acirc;dem ve eşiyle bir al&acirc;kasının olmadığını ve bu ayetlerde genel olarak insan t&uuml;r&uuml;nden ve bu t&uuml;rden olan &quot;karı ve kocalar&quot;dan ve insan oğlunun nank&ouml;rl&uuml;ğ&uuml;nden ve Rabbine verdiği s&ouml;zleri nasıl unuttuğundan bahsedilmektedir. Bu ayette bahsedilen m&icirc;s&acirc;k, yani insan oğlunun Allah&#39;a verdiği &quot;Eğer bize salih evl&acirc;t verirsen ş&uuml;kredenlerden olacağız&quot; s&ouml;z&uuml;, aynı surenin (A&#39;raf), 172. ve 173. ayetlerinde bahsedilen s&ouml;zleşmenin bir benzeridir. O iki ayette ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Bir de Rabbin, &Acirc;demoğullarından, bellerindeki z&uuml;rriyetlerini alıp da onları kendi nefislerine şahit tutarak: &#39;Ben sizin Rabbiniz değil miyim?&#39; dediği vakit, &#39;Pek&acirc;l&acirc; Rabbimizsin, şahidiz&quot; dediler. (Bunu) kıyamet g&uuml;n&uuml; &#39;Bizim bundan haberimiz yoktu.&#39; demeyesiniz diye (yapmıştık). &#39;Yahut, atalarımız daha &ouml;nce şirk koşmuşlardı. Biz onlardan sonra gelen bir nesil idik, şimdi o batıl yolu tutanların yaptıkları y&uuml;z&uuml;nden bizi hel&acirc;k mi edeceksin?&#39; demeyesiniz diye (yapmıştık).&quot; (A&#39;r&acirc;f, 172-173)</p>\n\n<p>\n	Demek ki bu ayetlerin ardından gelen 189. ayette de aynı ger&ccedil;ek bir başka şekilde vurgulanmaktadır. Buna benzer daha bir&ccedil;ok ayet zikredilebilir. &Ouml;rneğin şu ayet:</p>\n\n<p>\n	&quot;Biz insana bir nimet verdiğimiz zaman o y&uuml;z &ccedil;evirir, yan &ccedil;izer. Ona bir k&ouml;t&uuml;l&uuml;k dokunduğu zaman da uzun uzun yalvarır.&quot; (Fussilet, 51)</p>\n\n<p>\n	Veya şu ayetler:</p>\n\n<p>\n	&quot;Ama insan, her ne zaman Rabbi onu sınayıp da ikramda bulunur, nimet verirse, &#39;Rabbim bana ikram etti.&#39; der. Ama her ne zaman da sınayıp rızkını daraltırsa, o vakit de, &#39;Rabbim beni zillete d&uuml;ş&uuml;rd&uuml;.&#39; der.&quot; (Fecr, 15-16)</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar bahis mevzuu olan ayette de kastedilenin, insanoğlunun tabiatının ve genel durumunun (&ouml;nce s&ouml;z verip sonra bunu bozduğunun) beyanı olduğunu g&ouml;steriyor. Tabi&icirc; kendine dikkat edip de takva sahibi olan ve Allah-u Teala&#39;nın rızasından başka bir şey d&uuml;ş&uuml;nmeyen kimseler bundan hari&ccedil;tirler. Dolayısıyla Hz. &Acirc;dem&#39;in masumiyetiyle de uzaktan yakından bir ilgisi bulunmamaktadır; zira &ouml;zel olarak onlara y&ouml;nelik değildir.</p>\n\n<p>\n	Bu a&ccedil;ıklamaların ışığında s&ouml;z konusu ayetleri şu şekilde mana etmemiz gerekir:</p>\n\n<p>\n	&quot;Siz (insanları) bir tek nefisten (babadan) yaratan, onunla s&uuml;k&ucirc;net bulsun diye eşini de (ananızı da) ondan (erkeğin t&uuml;r&uuml;nden, insan olarak) yaratan, Allah&#39;tır. O, eşiyle cinsel m&uuml;nasebette bulunduğunda, eşi hafif bir y&uuml;k y&uuml;klendi (hamile kaldı). Bir m&uuml;ddet b&ouml;yle ge&ccedil;ti, derken y&uuml;k&uuml; ağırlaştı. O vakit (fıtratları gereği) ikisi birden Rableri olan Allah&#39;a ş&ouml;yle dua ettiler ve: &#39;Eğer bize salih bir evl&acirc;t verirsen, biz muhakkak ş&uuml;kredenlerden olacağız&#39; diye (&acirc;deta onla s&ouml;zleştiler.)</p>\n\n<p>\n	Fakat Allah, kendilerine salih bir evl&acirc;t verince, (verdikleri s&ouml;z&uuml; unutarak veya g&ouml;z ardı ederek,) tuttular verdiği evl&acirc;tlar &uuml;zerine O&#39;na ortak koşmaya başladılar. Allah, onların ortak koştuklarından m&uuml;nezzehtir.</p>\n\n<p>\n	Hi&ccedil;bir şeyi yaratmayan ve kendileri yaratılmış olan putları mı Allah&#39;a ortak ediyorlar, O&#39;na eş koşuyorlar?</p>\n\n<p>\n	Bu putlar, ne o tapınanlara, ne de kendi kendilerine yardım edebilirler.&quot; (A&#39;r&acirc;f, 189-192</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Ehlibeyt (a.s)&#39;dan nakledilen hadislerde de beyan edildiği &uuml;zere, Hz. &Acirc;dem ve Hz. Havva&#39;nın yerleştirildiği cennetten maksat b&uuml;t&uuml;n mu&#39;minlerin ahirette gideceği cennet değildir. Zira o cennette g&uuml;neş ve sıcaklık diye bir şey yoktur. Yine o cennete giren bir daha oradan &ccedil;ıkmayacaktır. Bir de şeytanın o cennete girebilmesi m&uuml;mk&uuml;n değildir. O halde s&ouml;z konusu cenneten maksat bu d&uuml;nyada muhtelif nimetlerle donatılmış g&uuml;zel bir bah&ccedil;eydi. Zaten Arap&ccedil;a&#39;da da &quot;cennet&quot; kelimesinin anlamı bağ-bah&ccedil;e demektir.</p>\n	</div>\n</div>','Hz. Âdem (A.S)\'In Masumiyeti','','publish','closed','open','','hz-adem-a-sin-masumiyeti','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3200',0,'post','',0),(3201,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir filozofa; &ldquo;Devlet y&ouml;netimi elinizde olsaydı, ilk olarak ne yapardınız?&rdquo; diye sorulduğunda; &ldquo;Kavramları d&uuml;zeltir, kelimelerin doğru kullanılmasını sağlardım&rdquo; yanıtını vermiştir.</p>\n\n<p>\n	Aziz canlar, insanlığın &ccedil;&ouml;z&uuml;lmesi gereken onca sorunu varken, bu filozof pek isabetli konuşmamış demeyin. Bu filozof, ger&ccedil;ekte insanlık topluluğunun en b&uuml;y&uuml;k sorununa parmak basmıştır. Ger&ccedil;ekten de insanlık &acirc;leminin en b&uuml;y&uuml;k sorunu kavram kargaşasıdır. &Ccedil;&uuml;nk&uuml; &ccedil;ıkar odakları veya d&uuml;ş&uuml;nce akımları, toplumları istedikleri istikamette y&ouml;nlendirmek ve onları kendi &ccedil;ıkarları doğrultusunda kullanmak amacıyla toplumda genel d&uuml;zeyde yerleşip kabul g&ouml;rm&uuml;ş olan kavramları kullanmak durumunda kalıyorlar.</p>\n\n<p>\n	Bu aşamada, toplumda makbul olan kavramların i&ccedil;eriği bu &ccedil;ıkar odaklarının menfaatleriyle &ccedil;akıştığı takdirde -apa&ccedil;ık tavır koyup, karşı &ccedil;ıkmak yerine- &ccedil;areyi, i&ccedil;erik ve anlam bakımından bu kavramları tedric&icirc; olarak değiştirip saptırmakta buluyorlar. B&ouml;ylece, sloganlaşmış temel kavramları sahiplenmenin avantajını elde etmekle beraber, toplumun değerlerini temsil eden s&ouml;zc&uuml;kleri kendi hedefleri doğrultusunda s&ouml;m&uuml;r&uuml;p, suiistimal etmeye kalkışıyorlar.</p>\n\n<p>\n	Maalesef &uuml;lkemizde kavram kargaşası en derin ve en yaygın boyutta yaşanmaktadır. Bir&ccedil;ok kelime ve kavramlar anlam ve kapsamı dışındaki maksatları ifade eder tarzda ve hatta bazı vakitler s&ouml;zc&uuml;kler al&acirc;kasız ve asıl i&ccedil;eriğine zıt anlamlarda kullanılmaktadır.</p>\n\n<p>\n	&Ouml;rneğin; fuhşa aşk denilebiliyor, iki y&uuml;zl&uuml;l&uuml;k ve sahtek&acirc;rlığa siyaset adı konulabiliyor. Sanatla iffetsizlik, &ccedil;ağdaşlıkla bensizlik veya medeniyetlikle sosyetelik hep birbirine karıştırılıyor.</p>\n\n<p>\n	Bunun en bariz &ouml;rneklerinden bir diğeri de laiklik kavramıdır. Her h&acirc;lde ger&ccedil;ek anlamda laiklik en son olarak bizim &uuml;lkemize gelecektir. Birileri, laiklik adına dine karşı &ccedil;ıkıp dindarlara elinden gelen zulm&uuml; esirgemezken; diğer bir grup laikliği dinsizlik olarak nitelemeğe kalkışıyor. Yahut hi&ccedil;bir laik &uuml;lkede y&ouml;netim belli bir mezhepten yana tavır koymazken; bizim &uuml;lkemizde laiklik, Hanef&icirc;liğin savunucusu ve tebliğcisi oluyor. Ve...</p>\n\n<p>\n	Toplum olarak &ouml;zellikle mill&icirc;, k&uuml;lt&uuml;rel ve din&icirc; değerlerimizi ifade eden kavramların s&ouml;m&uuml;r&uuml;lmesinin karşısında durmak zorundayız. Aksi takdirde gelecek nesillerimizin toplumsal değerlerimiz konusunda daha şaşkın bir duruma d&uuml;şmeleri ka&ccedil;ınılmaz acı bir ger&ccedil;ek olarak &ouml;n&uuml;m&uuml;ze &ccedil;ıkacaktır.</p>\n\n<p>\n	Kısacası, herkes ortaya attığı fikrin, savunduğu d&uuml;ş&uuml;ncenin ger&ccedil;ek adını s&ouml;ylemeli ve kimsenin sahta mallarını başka etiketlerle pazarlamasına izin verilmemelidir. Aksi takdirde kimin eli kimin cebinde olduğu belli olmayan karmaşık bir toplum durumundan kurtulmamız m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ancak bizim asıl &uuml;zerinde durmak istediğimiz kavram, Alev&icirc;lik kavramıdır. Ne yazık ki, kavram kargaşası a&ccedil;ısından o denli ileri gitmişiz ki, artık dinlerin ve mezheplerin de adı birbirine karışır duruma gelmiş ve &ouml;zellikle son zamanlarda herkes; &ldquo;Alev&icirc;lik nedir?&rdquo; diye sormaya başlamıştır.</p>\n\n<p>\n	Ger&ccedil;ekten Alev&icirc;lik nedir? Soran da şaşkın, soruya yanıt veren de, soruyu duyan da. Sahiden ne oldu da bug&uuml;ne kadar a&ccedil;ık&ccedil;a bildiğimiz ve her şeyden &ccedil;ok a&ccedil;ık se&ccedil;ik olarak tanıdığımız Alev&icirc;lik bilinmez oldu?!</p>\n\n<p>\n	Meğer Alev&icirc;lik yeni t&uuml;remiş fikir akımlarından mıdır ki, ne olduğu me&ccedil;hul olsun da sormak gereksin?! Alev&icirc;lik İsl&acirc;m kadar a&ccedil;ık ve net bir anlam taşırken, nasıl oluyor b&ouml;yle bir soru cidd&icirc; şekilde s&ouml;z konusu olabiliyor?!</p>\n\n<p>\n	Bu durum, toplum olarak bizim birtakım karanlıklara g&ouml;m&uuml;ld&uuml;ğ&uuml;m&uuml;z&uuml;n bir belirtisi değil midir?!</p>\n\n<p>\n	H&acirc;ş&acirc;, bin kere h&acirc;ş&acirc;, Alev&icirc;lik karanlıktaki bir fil misali midir ki, herkes ilk eline gelenin adını Alev&icirc;lik koyuversin?! Tarihi Alev&icirc;likle aydınlanmış ve toprağı Ehl-i Beyt sevgisiyle yoğrulmuş bir &uuml;lkede; &ldquo;Ben Alev&icirc;yim ama M&uuml;sl&uuml;man değilim.&rdquo; denilebilir mi?! Ya peki h&acirc;ş&acirc; ve h&acirc;ş&acirc; Ali M&uuml;sl&uuml;man değil miydi?! Hangi Alev&icirc; bu safsatalara aldanır?! Ali her M&uuml;sl&uuml;man&rsquo;dan &ouml;nce M&uuml;sl&uuml;man&rsquo;dı. Ali İslam dininin kahramanı, m&uuml;minlerin &ouml;nderi değil midir?</p>\n\n<p>\n	Alev&icirc;lik bir &ouml;rft&uuml;r, bir k&uuml;lt&uuml;rd&uuml;r diyenler var. Bundan da Ali&rsquo;ye karşı hi&ccedil;bir taahh&uuml;d&uuml; olmayan bir Alev&icirc;lik kastediliyor ger&ccedil;ekte. Maksat ise belli; Alev&icirc; kelimesini istismar ederek, bu kutsal adın altına kendi ilhad&icirc; d&uuml;ş&uuml;ncelerini ve materyalist d&uuml;nya g&ouml;r&uuml;şlerini sokuşturmak istiyorlar. Peki yahu Alev&icirc;lik Ali&rsquo;siz olup da Marks&#39;li ve Lenin&#39;li mi olacak?! Yoksa Mao&rsquo;nun &ouml;ğretiler mi Alev&icirc;liktir?! S&ouml;z&uuml;n&uuml;z&uuml; ağzınızda evirip &ccedil;evirmeyin. Asıl adınızla ortaya &ccedil;ıkın. Ali&rsquo;yi istemeyenlerin Alev&icirc;likle ne ilgisi var?! Yahu deve kuşu bile bunlardan daha iyi kendisini gizleyebiliyor!</p>\n\n<p>\n	Alev&icirc; toplumunun bu s&ouml;zlere aldanmayacağı ve aldanmadığı a&ccedil;ıktır. Aldananlar da varsa eğer; &ccedil;ok &ccedil;ekmez, beşikteyken annelerinin ninnisi ve &ccedil;ocukken dedelerinin sazı, s&ouml;z&uuml; ile y&uuml;reklerinin en derinliğine işleyen Ali sevgisiyle uyanır ve tekrar Ali&rsquo;ye d&ouml;nerler. Alev&icirc;nin yaşamı, Ali sevgisiyle, On İki İmam aşkıyla şekillenmiş ve anlam kazanmıştır. Alev&icirc;nin g&ouml;ze &ccedil;arpan en belirgin ger&ccedil;eği işte budur.</p>\n\n<p>\n	Eğer Alev&icirc;lik diye dinsizliği yaymaya &ccedil;alışan varsa, meydanı boş sandığı i&ccedil;in b&ouml;yle bir hevese kapılmıştır. &Ccedil;ok ge&ccedil;mez meydanın boş olmadığını ve Pir Sultan Abdal gibi canını Ali uğrunda feda eden nice erenlerin karşılarına dikildiğini g&ouml;r&uuml;rler. Bu kutsal vatanın erenlerinin canı Ali aşkıyla yoğrulmuşlar. Serlerinden ge&ccedil;mişler ama Ali&rsquo;den, Ehl-i Beyt&rsquo;ten ge&ccedil;memişler. Artık kalpleri Ali aşkıyla dolup taşan gen&ccedil;lerimizin dilinde, Pir Sultan Abdalların &ldquo;D&ouml;nen d&ouml;ns&uuml;n ben d&ouml;nmezem Ali&rsquo;den&rdquo; beyti destanlaşmıştır. O h&acirc;lde beyhude kendinizi yormayın; bizim kalbimizden Ali, Ehl-i Beyt ve On İki İmam aşkını &ccedil;ıkaramazsınız.</p>\n\n<p>\n	Alev&icirc;liği dinsizlikle bağdaştırmaya &ccedil;alışanlardan ge&ccedil;elim, bir de Alev&icirc;lik konusunda mesnetsiz ve aceleci şekilde konuşanlar var. Yani, en son duyduklarını ve her bildiklerini Alev&icirc;lik diye sunan grup. Bunlar kafalarındaki her şeyin Alev&icirc;liliğin bug&uuml;ne kalan b&uuml;t&uuml;n&uuml; sanmaktadırlar. B&ouml;yle olunca da tabi&icirc;dir ki, her kafadan bir ses &ccedil;ıkıyor. Kaynaksız, mesnetsiz ve sorumsuz bir &uuml;slupla hi&ccedil;bir şey doğru d&uuml;r&uuml;st tarif edilemez. Muasır d&uuml;nya g&ouml;r&uuml;şlerini ve felsef&icirc; ekolleri dahi, tarif etmeye kalkışsak, &ouml;z kaynaklarına bağımlı olmaksızın konuşamayız.</p>\n\n<p>\n	Y&uuml;z milyonlarca insanın takip&ccedil;isi olduğu ve İsl&acirc;m&rsquo;ın &ouml;z&uuml;nden başka bir şey olmadığı bir inancı mesnetsiz ve rast gele nasıl tarif edebiliriz?!</p>\n\n<p>\n	Yoksa bilin&ccedil;li olarak Alev&icirc;liği, me&ccedil;hul g&ouml;stermek isteyenler mi var? Başlangıcı, tarihsel s&uuml;reci ve temel kaynakları malum olan bir mektep me&ccedil;hul muamelesi g&ouml;r&uuml;yorsa, ş&uuml;phe etmek gerekmez mi? Yahut birileri Alev&icirc;liği yozlaştırmak, ger&ccedil;eğinden ayırmak, membaından kopararak asimle mi etmek istiyor?</p>\n\n<p>\n	A&ccedil;ıktır ki, Alev&icirc;liği Hanef&icirc; mezhebine bağlamak isteyenlerin bu &ccedil;abalarını başka t&uuml;rl&uuml; algılamak m&uuml;mk&uuml;n değildir. Meğer Alevilik, Hanefi mezhebi i&ccedil;inde bulunan bir tarikatmış!!!</p>\n\n<p>\n	Alev&icirc;liğin Ehl-i Beyt ve On İki İmam &ouml;ğretilerine dayandığı ve Hz. İmam Cafer Sadık&rsquo;ın (a.s) mezhebini esas aldığı dolayısıyla da bu esaslara dayalı olmayan Ehl-i S&uuml;nnet mezhepleriyle mezhep a&ccedil;ısından hi&ccedil;bir ilgisi bulunmadığı h&acirc;lde, zorla b&ouml;yle bir yamamaya gitmeyi hi&ccedil;bir Alev&icirc;nin yutması m&uuml;mk&uuml;n değildir. Kanımca b&ouml;yle bir yutturmaya aldanmak i&ccedil;in saf değil, ahmak olmak gerekir.</p>\n\n<p>\n	Hi&ccedil; Hz. Resulullah&rsquo;tan sonra il&acirc;h&icirc; h&uuml;ccet olarak On İki İmamı kabul eden bir &ouml;ğretiyle, bu ilkeyi k&ouml;k&uuml;nden reddeden bir &ouml;ğretiyi aynı kabul etmek olur mu?! &Ouml;tesi, hak mezhep olarak nitelendirdikleri mezhepleri, d&ouml;rt Ehl-i S&uuml;nnet mezhebiyle sınırlayarak, Hz. İmam Cafer Sadık&#39;ın (a.s) &ouml;ğretisine batıl mezhep ve Rafızilik g&ouml;z&uuml;yle bakan bir &ouml;ğretiyle, İmam Sadık&rsquo;ın (a.s) &ouml;ğretilerini kendine mezhep edinen bir inan&ccedil; aynı olabilir mi?! B&uuml;t&uuml;n bu ger&ccedil;ekler g&uuml;n ışığı gibi a&ccedil;ık se&ccedil;ik ortadır.</p>\n\n<p>\n	On İki İmam yolu gayet net ve a&ccedil;ıktır. Durum b&ouml;yleyken, Alev&icirc;liğin bu şekilde geniş bir &ccedil;apta kişisel yorumlara ve mesnetsiz tariflere a&ccedil;ık olması d&uuml;ş&uuml;n&uuml;lemez. Bu durum normal değildir; oyun oynanıyor demektir. Apa&ccedil;ık ortadadır ki, vahiy membaından ebediyete doğru akmakta olan bu z&uuml;l&acirc;l ve pak suyu bulanık g&ouml;stermek i&ccedil;in &ccedil;amur d&ouml;kenler var.</p>\n\n<p>\n	Alev&icirc; halk, tarih boyunca ezilmiş, baskı g&ouml;rm&uuml;ş, ama her şeyden değerli kabul ettiği inancını, yani Ehl-i Beyt sevgisini yegane kıymetli cevheri olarak &ccedil;ileli bağrında koruyup bu zamana taşımıştır.</p>\n\n<p>\n	Şimdi ise bin bir musibetle, tarihinin en b&uuml;y&uuml;k armağanı olarak mevcut nesle omuzlayarak getirdiği bu emaneti, yani ger&ccedil;ek Alev&icirc;liği, k&ouml;t&uuml; g&ouml;stermek ve emanete hıyanet etmek isteyenler var. Bunlar ya akıllı d&uuml;şmanlar ya da cahil dostlardır. Bunlar bilin&ccedil;li veya bilin&ccedil;siz Ali&rsquo;den uzak ve Ali&rsquo;nin tanımadığı bir Alev&icirc; tarifini ortaya atıyorlar.</p>\n\n<p>\n	İşte burada ger&ccedil;ek Ali dostlarının ayağa kalkıp, organizeli &ccedil;alışmalar başlatarak emanetin h&acirc;l&acirc; vefalı omuzlarda olduğunu g&ouml;stermeleri gerekir.</p>\n\n<p>\n	Alev&icirc;lik, i&ccedil;erisinde zıt &ouml;ğretileri bulunduran me&ccedil;hul bir mezhep değildir. Aksine en a&ccedil;ık ve net &ouml;ğretileri i&ccedil;eren bir yoldur. Eğer belirsizlik ve ş&uuml;phe varsa, bu bizim gafletimizden ve diğerlerinin fırsat&ccedil;ılığından kaynaklanan ge&ccedil;ici bir durumdur.</p>\n\n<h2>\n	Peki Ne Yapmalı?</h2>\n\n<p>\n	Ne yapmamız gerektiği sorusunun cevabı ortadadır. İlk başta hi&ccedil;bir şahs&icirc; yoruma ve g&ouml;r&uuml;şe yer vermeden, farklı mezhep ve grupların m&uuml;dahalesine mahal bırakmadan, Alev&icirc;liğin ger&ccedil;eğinin net bir şekilde ortaya koyulması gerekir. Her gelip &ccedil;atanın Alev&icirc;liği, istediği tarzda tanımlamasına m&uuml;saade edoilmemelidir.</p>\n\n<p>\n	Bu aşamada Alev&icirc;liği nereden &ouml;ğrenip, araştırmamız gerektiği sorusu ortaya &ccedil;ıkıyor. Nereden ger&ccedil;ek Alev&icirc;liği saf ve z&uuml;l&acirc;l h&acirc;liyle elde edebiliriz?</p>\n\n<p>\n	Alev&icirc;liği, Alev&icirc; inancı evl&acirc;tları olduklarından kuşku duyduğumuz, Alisiz Alevilikten dem vuran s&ouml;zde Alev&icirc; aydınlara mı sormalıyız?! Veya Aleviliğin inan&ccedil;larını, Alevilikle hi&ccedil;bir alakası olmadığı g&uuml;n gibi ortada olan S&uuml;nniliğe bağlamaya &ccedil;alışan S&uuml;nni hocalara mı sormalıyız? A&ccedil;ıktır ki bunların hi&ccedil;birisi Aleviliği temsil edemez.</p>\n\n<p>\n	Peki y&uuml;z yıllar boyu halkımız arasında Ehl-i Beyt sevgisiyle yaşamış ve bu sevgiyi yaşatmış olan sevgili dedelerimize ve b&uuml;y&uuml;klerimizin durumu nasıl? Onlar Aleviliği ger&ccedil;ek boyutuyla net olarak bize tanıtabilirler mi?</p>\n\n<p>\n	Ş&uuml;phesiz ki, dedelerimiz ve b&uuml;y&uuml;klerimiz bu konuda devamlı aydınlatıcıdırlar, ama biz, ihtil&acirc;fların kalkmasını sağlayacak, mesnet ve kaynak sayılacak bir memba arıyoruz. Biz, Alev&icirc;liği tanımlamaya ve anlatmaya en yetkili ağzın kim olduğunu bulmaya &ccedil;alışıyoruz. İşte bizim hareket noktamız, bu sorunun yanıtını aramaya koyulmaktan başlamalıdır.</p>\n\n<p>\n	G&uuml;neş gibi a&ccedil;ıktır ki, Alev&icirc;liği tarif etmeye Hz. İmam Ali&rsquo;nin kendisi ve Ehl-i Beyt olarak vasıflandırdığımız on iki İmamlar kadar hi&ccedil; kimse yetki sahibi değildir. Alev&icirc;liği, adından da anlaşıldığı &uuml;zere ilk &ouml;nce Ali&rsquo;den (a.s) sormalıyız. &Ccedil;&uuml;nk&uuml; Alev&icirc;lik, T&uuml;rk&ccedil;e anlamıyla Alicilik demektir. Demek ki, Alev&icirc;lik Ali&rsquo;ye dayanan bir yoldur. Belli ki, Ali&rsquo;ye dayanan bir yolu tarif etmekte, Ali&rsquo;nin kendisi ve Ali&rsquo;yi temsil etme yetkisini taşıyan Masum İmamlar, herkesten &ouml;nde gelirler ve herkesten daha layıktırlar.</p>\n\n<p>\n	İmam Ali&rsquo;nin, keza zamanımızın efendisi İmam Mehdi (a.f) <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> hari&ccedil; diğer Ehl-i Beyt İmamlarının yaklaşık olarak on d&ouml;rt asır &ouml;nce yaşadıkları doğrudur ama, bu onların sadece fiziki olarak yaşadıkları kısa bir d&ouml;nemdir. İmam Ali ve diğer Ehl-i Beyt İmamları şehit olmakla veya kendileriyle olan fiziki irtibatın kesilmesiyle yok olup gitmemişlerdir. Onların şahsiyeti ve manev&icirc; varlıkları ebediyete nur tutacak bir mahiyette canlı ve sermed&icirc; olarak ayaktadır.</p>\n\n<p>\n	İnsanlığın m&uuml;şterek mirası olan tarih kitapları, İmam Ali ve diğer Ehl-i Beyt İmamlarını b&uuml;t&uuml;n şahsiyetleriyle, inan&ccedil;larıyla, kerametleriyle ve m&uuml;barek yaşamlarında ge&ccedil;en b&uuml;t&uuml;n hadiselerle net bir şekilde anlatmaktadır. Ali ve evlatları tarihte me&ccedil;hul &ccedil;ehreler değillerdir ki, d&uuml;nya hayatından ilişkilerini kestikleri andan itibaren nesyen mensiye oluversinler. M&uuml;sl&uuml;manları bir kenara bırakalım hatta gayrı M&uuml;slim tarih&ccedil;iler dahi onların y&uuml;ce şahsiyetlerini ve hayır, bereket dolu yaşantılarını konu edinen kitaplar tedvin etmişlerdir.</p>\n\n<p>\n	Bu durumda biz, ilk olarak Hz. Ali&rsquo;yi ve evlatlarını tanımaya koyulmalıyız ve Alev&icirc;liği o y&uuml;ce imamlardan &ouml;ğrenmeliyiz. Eğer İmam Ali&rsquo;yi ve evlatlarını tanırsak, temel inan&ccedil; esaslarımızı en sağlam kaynaktan alabileceğimiz kesindir. Ardından İmam Ali&rsquo;nin ve evlatlarının bize ne gibi kaynaklar tanıttığına bakmalıyız. &Ccedil;&uuml;nk&uuml; bu takdirde İmam Ali&rsquo;nin ve evlatlarının bize tanıttığı kaynaklar da itibar kazanacaktır.</p>\n\n<p>\n	Evet, eğer samim&icirc; olarak Alev&icirc;yiz diyorsak, başkalarına değil Ali&rsquo;ye ve evlatlarına y&ouml;nelmeliyiz. Hi&ccedil;bir kimsenin girişmediği kadar, cidd&icirc; bir &ccedil;alışma i&ccedil;erisine girerek tarih&icirc; kaynakları iyice araştırmalıyız. Zayıfı muteberden ayırmalı ve doğruyu yanlıştan se&ccedil;meliyiz. Olmaya ki herkesten &ccedil;ok sevdiğimiz Ali&rsquo;yi ve evlatlarını başkaları bizden daha &ccedil;ok tanımış ola. O zaman efendilerimiz olan on iki imamlar karşısında tabi&icirc; ki y&uuml;z&uuml;m&uuml;z kara olacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	Alev&icirc;liğin Tarihi Seyri</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Aleviliğin anlam itibariyle Alicilik, Ali taraftarlığı anlamına geldiğine yukarıda işaret etmiştik. Aleviliğin tarihi seyrine gelince, şu kadarı kesindir ki, Allah Resul&uuml;n&uuml;n hayatı d&ouml;neminden itibaren mana itibariyle Ali taraftarlığı var olmakla birlikte, isim olarak buna &lsquo;Alev&icirc;lik&rsquo; s&ouml;ylenmiyordu. Allah Resul&uuml;n&uuml;n hayatında ashap Ali taraftarı ve Ali&rsquo;ye muhalif olanlar olarak iki gruba ayrılmaktaydı. Ammar, Mikdat, Ebuzer, Selman vb. Hz. İmam Ali (a.s)&rsquo;ın sadık taraftarları arasında yer almaktaydılar. Ancak bunlar hakkında kullanılan taraftar anlamına gelen &lsquo;Şia&rsquo; kelimesi idi. Rivayet edildiğine g&ouml;re &uuml;&ccedil; y&uuml;z kadar sahab&icirc; &lsquo;Ali Şiası&rsquo; adı ile &uuml;n salmıştı. Hatta bu kavramın Resul-i Ekrem (s.a.a)&rsquo;in beyanatına bile yansıdığını ve Allah Resul&uuml;n&uuml;n&nbsp; &lsquo;Ali ve Şiası&rsquo; kavramını kullandığını g&ouml;rmekteyiz. &Ouml;rneğin, Allah Resul&uuml;n&uuml;n <strong>&ldquo;İman edip de salih amel yaparlar var ya işte yaratıkların en hayırlıları onlardır&rdquo;</strong> (Beyyine/7) ayetinin tefsirinde <em>&ldquo;Yaratıkların en hayırlıları ve kurtuluşa erecekleri Ali ve Şiası&rsquo;dır&rdquo;</em> tabirini kullandığını g&ouml;rmekteyiz.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp; B&ouml;ylece Allah Resul&uuml;n&uuml;n d&ouml;neminden itibaren &lsquo;Ali Şiası&rsquo; kavramı, İslam toplumuna girmişti.&nbsp; &Ouml;zellikle de Muaviye&rsquo;nin d&ouml;neminde Ali taraftarlarının ve karşıtlarının safları tamamıyla birbirinden ayrılmaya başlayınca bu kavramın daha bir belirginlik kazandığına şahit olmaktayız. Artık bu tarihten itibaren, Ali taraftarlarına &lsquo;Ali Şiası&rsquo; karşıtlarına ise &lsquo;Osman Şiası&rsquo;&nbsp; a&ccedil;ık&ccedil;a kullanılmaya başlamıştır.</p>\n\n<p>\n	Alevi kavramına gelince, bu d&ouml;nemlerde &ouml;zellikle de Hz. Ali&rsquo;nin şehadetinden sonra o hazretin soyundan gelen kimseleri ifade etmek i&ccedil;in kullanılıyordu. Bu anlamda alevi demek, Ali soyundan gelmek demektir. Bu arada Arap dilinde erkek kipleri ile kadın kipleri farklı olduğundan Araplar, Hz. Ali&rsquo;nin soyundan gelen erkeklere &lsquo;Alevi&rsquo;, kadınlara ise &lsquo;Aleviye&rsquo; diyorlardı. Bu g&uuml;n de Araplar arasında bu terimler aynı anlamda kullanılmaktadır.</p>\n\n<p>\n	Elbette Hz. Ali&rsquo;nin soyundan gelenler ile, o soydan gelmese de Ali ve Ehl-i Beyt taraftarı olanlar (Şialar) arasında itikat bakımından bir farklılık s&ouml;z konusu değildi. Aslında her iki grubun da İslam anlayış ve itikadının temelini, Hz. Ali, Hz. Hasan, Hz. H&uuml;seyin gibi, daha sonraları Ehl-i Beyt İmamları olarak tanınacak olan imamların &ouml;ğretileri ve İslam&rsquo;dan anlattıkları oluşturuyordu. Her iki grup da Allah Resul&uuml;nden sonra başta Hz. Ali olmak &uuml;zere, on iki imamın imametine ve ilahi h&uuml;ccetler olduklarına inanmaktaydılar.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Bu arada ister Ali soyundan olsun, ister olmasın bu itikat esaslarını iyi anlayamayanlar veya bu itikat esasından kopanlar da olmuştur. Bu kopmalardan g&uuml;n&uuml;m&uuml;ze kadar s&uuml;regelebilen ikisi &ouml;nemlidir. Bunların birincisi, İmam Sadık (a.s)&rsquo;ın imamet d&ouml;neminde, ikincisi ise o hazretin şehadetinden sonra oluşmaya başlamıştır. İmam Sadık (a.s)&rsquo;ın imameti d&ouml;neminde belirginleşmeye başlayan kopma &lsquo;Zeyd&icirc;lik&rsquo;tir. Bildiğiniz &uuml;zere İmam Zeynelabidin (a.s)&rsquo;ın oğlu Zeyd İmam Cafer Sadık (a.s)&rsquo;ın imameti d&ouml;neminde Beni &Uuml;meyye aleyhine kıyam etmiş ve İmam Sadık (a.s)&rsquo;dan da bu kıyama destek olmasını istemişti. İmam (a.s) ise kendisine, bu kıyamının zaferle sonu&ccedil;lanmayacağını ve sonunda kendisinin şehit edilerek Kufe kapısına naşının asılacağını bildirmişti. Bilahare bu kıyam sonucunda Zeyd&rsquo;in yanında yer alan kimselerde onun imamet makamına sahip olduğuna dair bir itikat oluştu ve b&ouml;ylece Zeydilik itikadı altında ilk &ouml;nemli kopma Ehl-i Beyt mektebi mensupları arasında meydana geldi. İkinci kopma hareketi ise, İmam Cafer Sadık (a.s)&rsquo;ın şehadete ermesinden sonra meydana gelmiştir. Ş&ouml;yle ki, İmam Cafer Sadık (a.s), kendi hayatı d&ouml;neminde vefat eden b&uuml;y&uuml;k oğlu İsmail&rsquo;i a&ccedil;ık&ccedil;a defnedip ve insanları onun vefat ettiğine dair şahit tutmasına rağmen, İmam Cafer Sadık (a.s)&rsquo;ın şehatetinden sonra bazı Şialar İmam&rsquo;ın oğlu İsmail&rsquo;in imamet makamına sahip olduğunu ve aslında &ouml;lmeyip gizlendiği itikadını yaymaya başladılar. B&ouml;ylece de tarihte İsmailiye diye isim alacak olan batini itikatlara sahip olan mezhep meydana geldi. Bu mezhep de on iki İmam itikadına ters d&uuml;şt&uuml;ğ&uuml;nden Ehl-i Beyt mektebinden ayrılmıştır. Bunların dışında Ehl-i Beyt mektebi i&ccedil;erisinde &ouml;nemsenecek başka kopmalar meydana gelmemiştir.</p>\n\n<p>\n	Bu arada Ehl-i Beyt kanalından gelen İslam anlayışı İmam Cafer Sadık (a.s)&rsquo;ın d&ouml;neminden sonra &lsquo;Caferilik&rsquo; ismiyle de anılmaya başlamıştır. Bunun nedeni de o hazret d&ouml;neminde Abbasilerle Emeviler arasında ge&ccedil;en &ccedil;atışma sonucu meydana gelen siyasi boşluk neticesinde hasıl olan &ouml;zg&uuml;rl&uuml;k sonucu Ehl-i Beyt mektebiyle ilgili en geniş bilginin ve en derin eğitimin İmam Cafer Sadık (a.s) eliyle ger&ccedil;ekleşmesidir. Velhasıl İmam Cafer Sadık (a.s)&rsquo;ın d&ouml;neminden sonra artık Ehl-i Beyt &ccedil;izgisi Caferilik ismiyle de tanınmaya başlamış ve genel olarak bu &ccedil;izginin ismi Caferilik olmuştur. B&ouml;ylece nerede olurlarsa olsunlar, on iki imam itikadını savunan b&uuml;t&uuml;n Ehl-i Beyt Şiası ve keza bu soydan gelen Ehl-i Beyt &ccedil;izgisine bağlı seyitler mezhep olarak kendilerini Caferi mezhep olarak tanıtmaya başlamışlardır. Ger&ccedil;i ge&ccedil;mişte de bu g&uuml;n de biz Ehl-i Beyt &ccedil;izgisini takip edenlerin itikadında Caferilik aslında bir mezhep değil, Allah Resul&uuml;n&uuml;n getirdiği İslam&rsquo;ın &ouml;z&uuml;nden ibarettir. Zira Ehl-i Beyt Şiası, diğer mezhep imamlarının aksine, Ehl-i Beyt imamlarının m&uuml;&ccedil;tehit değil, bizzat ilahi temsilciler olduklarına, onların kendi g&ouml;r&uuml;ş ve reylerinden hi&ccedil;bir şey s&ouml;ylemediklerine ve ne s&ouml;ylemiş, ne &ouml;ğretmişlerse aynen Allah Resul&uuml;n&uuml;n &ouml;ğretisi ve beyanı olduğuna inanmaktadırlar.</p>\n\n<p>\n	Ehl-i Beyt &ccedil;izgisi b&ouml;yle devam edip giderken, on beşinci y&uuml;zyılın son yarısında on iki imam itikadına sahip olmakla birlikte soy itibarıyla Ehl-i Beyt evlatlarından olan Şah İsmail&rsquo;in babası Şeyh Haydar&rsquo;ın halifeleri i&ccedil;in yeni bir kavram kullanılmaya başladı. Bu kavram, &lsquo;Kızılbaşlık&rsquo;tı. Onlara, başlarına kırmızı sarık sarmalarından dolayı Kızılbaş&nbsp; denmeye başlanmıştı.&nbsp; Bu kavram &ouml;zellikle Anadolu&rsquo;da ve İran&rsquo;da yayıldı. Artık bu coğrafyada Şi&icirc;lik ve Caferilik&rsquo;le birlikte yeni bir kavram kullanılıyordu: Kızılbaşlık...</p>\n\n<p>\n	Sonra bir taraftan Osmanlılar ile Safev&icirc;ler arasındaki m&uuml;cadeleler, diğer taraftan Anadolu&rsquo;daki Şi&icirc;/Kızılbaş ayaklanmaları bir&ccedil;ok Şi&icirc;/Kızılbaş&rsquo;ın katledilmesi ile sonu&ccedil;landı. &Ccedil;aldıran savaşından sonra Anadolu&rsquo;daki Şi&icirc;ler ile İran&rsquo;daki Şi&icirc;ler arasındaki bağlar gevşedi ve İran&rsquo;da Safev&icirc;ler&rsquo;in y&ouml;netimden alaşağı edilmeleri ile de bu bağlar tamamen koptu. Osmanlı da bu arada boş durmadı. Bu toplumun ileri gelenlerini ve ilim sahiplerini katletmeye başladı, bu doğrultuda yetmiş binlerle ifade edilen b&uuml;y&uuml;k katliamlar yaşandı. Nihayeten katliamlarla bu insan kaynağını&nbsp; bitiremeyeceklerini anlayınca da Anadolu&rsquo;daki Şi&icirc;/Kızılbaş tekke ve medreselerine el atmaya başladılar. Hacı Bektaş Tekkesi&rsquo;ne bile kendi adamlarını yerleştirdiler. Bu toplum arasında S&uuml;nn&icirc;liği yaymaya &ccedil;alıştılar. B&ouml;ylece bu ocaklarda &lsquo;Ehl-i Beyt ilmi&rsquo;ni kurutmaya ve yerine de hurafelerle dolu yalan yanlış bilgileri koymaya &ccedil;alıştılar. Neticede Huruf&icirc;lik gibi bir&ccedil;ok sapık inan&ccedil;lar buralarda yer etti. Bilahare on altıncı y&uuml;zyılın ikinci yarısından itibaren yeni bir kavram ortaya &ccedil;ıkmıştı; &lsquo;Bektaş&icirc;lik&rsquo;...</p>\n\n<p>\n	Bu tarihten sonra Bektaş&icirc;lik genelde şehirde yaşayan ve Osmanlı&rsquo;ya yakın Şi&icirc;ler i&ccedil;in, Kızılbaşlık ise kırsal kesimde yaşayan Şi&icirc;ler i&ccedil;in kullanılıyordu.</p>\n\n<p>\n	Bu arada Anadolu da dahil olmak &uuml;zere, d&uuml;nyanın her yerinde Alev&icirc; kelimesinin, İmam Ali (a.s)&rsquo;ın soyundan gelen insanlar i&ccedil;in kullanılmasına devam ediliyordu.</p>\n\n<p>\n	Belirtildiği &uuml;zere Anadolu&rsquo;da da durum aynıydı. Yani burada da Horasan&rsquo;dan gelen erenlerin tamamı seyit olmaları hasebiyle kendilerine Alevi deniyordu. Ancak, ne olduysa oldu ve Alev&icirc; kavramı on dokuzuncu y&uuml;zyılın başında Kızılbaş toplulukları ifade etmek i&ccedil;in kullanıldı. Kısa bir s&uuml;re sonra Alev&icirc;lik kavramı Bektaş&icirc;lik de dahil, Şi&icirc;lik eğilimleri g&ouml;steren b&uuml;t&uuml;n topluluklar i&ccedil;in kullanılmaya başladı. G&uuml;n&uuml;m&uuml;zde de bu kavram aynı anlamda kullanılmaktadır.</p>\n\n<p>\n	Fakat ister, Alevi, ister, Bektaşi, ister, Kızılbaş, ister Şii ismiyle anılsın bu toplulukların tamamı on iki imam itikadına sahip olup itikat a&ccedil;ısından aralarında hi&ccedil;bir fark s&ouml;z konusu değildir. Elbette bir y&ouml;renin bu itikat hakkındaki bilgileri eğitimin az veya &ccedil;ok olmasına bağlı olarak diğer bir y&ouml;reye nispeten daha geniş veya daha dar olabilir. Bunu inkar edecek durumda değiliz. Nedeni a&ccedil;ıktır.&nbsp; Eğitimli bir toplumun kendi itikadına olan bilgisi eğitimsiz bir topluma oranla daha geniş ve daha z&uuml;lal olması ve keza eğitim seviyesine orantılı olarak hurafeler ve yanılgılardan uzak olması pek doğaldır. Bu &ouml;nemli değildir. &Ouml;nemli olan bu toplumların her bir bireyine itikadı sorulduğunda, unvan ve ana ilkeler itibariyle aynı unvan ve ana ilkeleri savunmaları ve kabul etmeleridir. On iki imam itikadına sahip olan Ehl-i Beyt Şiası da d&uuml;nyanın neresinde olurlarsa olsunlar bu a&ccedil;ıdan aralarında en ufak bir farklılık yoktur. Hepsi, biz Caferi&rsquo;yiz; biz, Allah Resul&uuml;&rsquo;den sonra on iki imamın imametine, on d&ouml;rt pak masumların olduğuna inanmakta ve dinimizi bu mukaddes zatların &ouml;ğretilerine dayandırmadayız, diyorlar. Bunu, Anadolu&rsquo;daki Alevi ve Nuseyri ismiyle tanınan Ehl-i Beyt mektebi izcileri de dahil olmak &uuml;zere ben Caferi&rsquo;yim diyen her bireye sorsan aynı cevabı alırsın.&nbsp;</p>\n\n<p>\n	Bunun bir diğer kanıtı da bu g&uuml;n Suriye&rsquo;de Alevi ve Nuseyri isimleriyle anılan Ehl-i Beyt mektebi mensuplarının 1972 yılında yayınladıkları kendi itikat esaslarını beyan eden bildirgeleridir. Bu bildirgeyi o y&ouml;rede yaşayan Alevi ve Nuseyri toplumunun &ouml;nde gelen dedeleri bir araya gelerek yazmışlardır. Bu bildirgede yer alan bilgiler Ehl-i Beyt mektebi Şiaları&rsquo;nın ortak itikadını yansıtmaktadır. Bu bildirgenin terc&uuml;mesi ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	Aleviler Ehl-i Beyt Şiaları&rsquo;dır</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&ldquo;Bu; insanları uyarmak, Allah&rsquo;tan gayri başka bir mabudun olmadığını bilmeleri ve akıl sahiplerinin ders almaları i&ccedil;in bir bildirgedir.&rdquo;</strong> (İbrahim/52)</p>\n\n<p>\n	Hamt Allah&rsquo;a mahsustur. O&rsquo;nu layık olduğu şekliyle &ouml;v&uuml;yor, kendisinden yardım ve doğru yola hidayet diliyor, O&rsquo;na inanır ve O&rsquo;na sığınıyoruz.</p>\n\n<p>\n	Selat ve selam olsun, peygamberlerin efendisi ve resullerin sonuncusu olan Muhammed bin Abdullah&rsquo;a; Allah&rsquo;ın en halis selamı olsun, efendilerimiz olan hidayet imamlarına ki, Allah onları her t&uuml;rl&uuml; &ccedil;irkinlik ve kirlilikten tertemiz kılmıştır.</p>\n\n<p>\n	Ve sonra; insanların ayrılığa d&uuml;şerek &ccedil;eşitli gruplara b&ouml;l&uuml;nmeleri, &ccedil;oğunlukla birbirlerinin ger&ccedil;eğini iyi bilmemeleri, birbirleri hakkında heva ve hevesin bezeyip d&uuml;zediği d&uuml;ş&uuml;ncelere uymaları ve doğru d&uuml;r&uuml;st bir araştırma yapmadan ağızlarda dolaşan s&ouml;zlere itimat etmelerinden kaynaklanmaktadır. Ne yazık ki, bu bilgisizlik ve cehalet, hem ge&ccedil;mişte k&ouml;t&uuml; etkisini bırakmıştır, hem de şimdiki zamanda insanları olumsuz y&ouml;nde etkilemektedir.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Ge&ccedil;mişte insanlar, siyasi d&uuml;şmanlık uğruna, birbirlerini t&ouml;hmet atışına tutuyor, her bir grup din ve inan&ccedil; konusunda diğerine izafe ettiği bir takım uyduruk karalamaları kayda ge&ccedil;irmeğe &ccedil;alışıyordu.</li>\n	<li value=\"NaN\">\n		Şimdiki zamanda&nbsp; ise, &ccedil;ıkar peşinde olan malum &ccedil;evreler, kayda ge&ccedil;irilmiş olan bu karalamaları tarihi ger&ccedil;eklermiş gibi g&ouml;stermeğe &ccedil;alışıyorlar. M&uuml;sl&uuml;manlar arasına d&uuml;şmanlık sokmak isteyen İslam d&uuml;şmanları ise, bundan azami istifadeyi etmeğe &ccedil;alışarak, bu gibi yalan ve iftiraların daha ifşa bulması i&ccedil;in ellerinden geleni esirgemiyorlar. &Ouml;yle ki, bu yalanlar ve iftiralar y&uuml;z&uuml;nden İslam d&uuml;şmanlarına karşı tek v&uuml;cut olmaları gereken M&uuml;sl&uuml;manlar arasında ilişkiler kopuyor ve aralarında kardeşlik yerine d&uuml;şmanlık, barış yerine savaş, yardımlaşma yerine fesat ve bozgunculuk hakim oluyor.</li>\n</ol>\n\n<p>\n	Halbuki bu g&uuml;n, M&uuml;sl&uuml;manlar aralarındaki ihtilaflar hususunda her zamankinden daha fazla birbirlerine karşı hoşg&ouml;r&uuml;l&uuml; olmalı; birbirlerine karşı cahillerin ve bilin&ccedil;li d&uuml;şmanların uyduruklarıyla değil, akıl ve dinin emrettiği şekilde yaklaşmalıdırlar. Birbirlerinin kusur ve ayıplarını ifşa etme yerine ise, tespit ettikleri kusurların giderme yollarını araştırmalıdırlar.</p>\n\n<p>\n	Biz Aleviler ge&ccedil;mişte b&uuml;y&uuml;k su&ccedil;lamalar ve iftiralara maruz kalmış bir toplumuz. Bu g&uuml;n de bazı hasta kalpli insanlar İslam d&uuml;şmanlarının bizim aleyhimizde uydurmuş oldukları bu iftira ve karalamaları yaymak hususunda ellerinden geleni ardlarına koymuyorlar. Oysa ki, Allah Teala Nur Suresi&rsquo;nin 19. ayetinde <strong>&ldquo;Onlar ki, iman edenler arasında k&ouml;t&uuml; şeylerin yayılmasını seviyorlar, d&uuml;nyada da ahirette de onlar i&ccedil;in elem verici azap vardır...&rdquo;</strong> buyurmaktadır. Bir takım iftiralarla bizleri hor g&ouml;sterip karalamaya &ccedil;alışanlara da Allah Teala&rsquo;nın şu ayeti kerimesini hatırlatırız ki, buyurmaktadır: <strong>&ldquo;Ey iman edenler, Musa&rsquo;yı &uuml;zenler gibi olmayın ki, Allah onu, onların nispet ettiği k&ouml;t&uuml;l&uuml;klerden temize &ccedil;ıkardı ve o Allah katında itibari pek y&uuml;ksek olan bir insandı.&rdquo;</strong> (Ahzap/58)&nbsp; O halde ıslah i&ccedil;in en doğru y&ouml;ntem, Allah Teala&rsquo;nın buyurmuş olduğu hikmet ve g&uuml;zel nasihatle doğru yola davet etmek y&ouml;ntemidir; birbirimizi karalamak değil.</p>\n\n<p>\n	Alevi toplumu olarak tarih boyunca İslam dininden en ufak bir taviz vermemiz s&ouml;z konusu olmamıştır, aksine İslam d&uuml;şmanlarına karşı en şanlı duruşlar bizim b&uuml;y&uuml;k dedelerimiz ve şahsiyetlerimiz tarafından gelmiştir.</p>\n\n<p>\n	Her ne kadar yer, yer İslam d&uuml;şmanları bir takım iftiralarla, bizlerle diğer M&uuml;sl&uuml;man kardeşlerimiz arasına fitne sokmak istemişse de her defasında h&uuml;sranla karşılaşmıştır. Buna, Fıransa&rsquo;nın Suriye&rsquo;yi işgal ettiği d&ouml;neminde bizleri İslam dışı kanunlarla y&ouml;netmeğe kalkışmasını &ouml;rnek olarak g&ouml;sterebiliriz. B&uuml;y&uuml;k dedelerimiz, bu haince eylemin karşısında durmuş ve bu toplumun İslam &uuml;mmeti i&ccedil;erisinde Caferi mezhebine bağlı bir topluluk olduğunu ilan ederek İslam&rsquo;a aykırı kanunların bizlere uygulanamayacağını a&ccedil;ık&ccedil;a ortaya koymuşlardır.</p>\n\n<p>\n	Bu doğrultuda dedelerimiz tarafından şimdiye kadar bir &ccedil;ok bildiriler yayınlanmıştır. Biz sadece bazılarına işaret etmekle yetineceğiz.</p>\n\n<p>\n	1936 yılında dedelerimiz tarafından iki maddelik bir bildiri yayınlanmıştır. O bildiri aynen ş&ouml;yledir:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Her Alevi M&uuml;sl&uuml;man&rsquo;dır. İslam&rsquo;ın beş temel farizesini yerine getirir.</li>\n	<li value=\"NaN\">\n		Aleviyim diyen bir kimse, eğer İslam dinine, yahut Kur&rsquo;an&rsquo;ı Kerim&rsquo;in onun kutsal kitabı olduğuna veya Hz. Muhammed&rsquo;in Allah&rsquo;ın son el&ccedil;isi olduğuna inanmazsa, Alevi değildir. Aleviler, sadece İmam Ali&rsquo;nin yardımcılarından ibarettirler. Ali ise, Allah Resul&uuml;n&uuml;n, amcası oğlu, eniştesi, kardeşi ve vasisidir. İlk İslam getirendir. Onun İslam dinin y&uuml;celmesindeki rol&uuml;n&uuml; kimse inkar edemez. Biz Aleviler de Ali&rsquo;nin destek&ccedil;ileriyiz....</li>\n</ol>\n\n<p>\n	Bu hususta adı ge&ccedil;en bildiride birka&ccedil; diğer &ouml;rnekler de verilmektedir. S&ouml;z fazla uzamasın diye artık bendeniz ge&ccedil;mişe dair olan &ouml;rnekleri terc&uuml;me etmeğe gerek g&ouml;rm&uuml;yor ve bizzat bu bildirgenin kendisinde yer alan Alevi inan&ccedil;ları b&ouml;l&uuml;m&uuml;n&uuml; siz aziz kardeş ve bacılarımız i&ccedil;in terc&uuml;me ediyorum.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	İNANCIMIZ</h1>\n\n<h2>\n	Din:</h2>\n\n<p>\n	Bizim Allah Teala&rsquo;nın resullerinden biri vasıtasıyla kullarının hidayeti i&ccedil;in g&ouml;nderdiği dinlere inancımız vardır. İlahi dinlerin en sonuncusunun ve en kamilinin de İslam dini olduğuna inanıyoruz. <strong>&ldquo;Allah katında din İslam&rsquo;dır.&rdquo; </strong>(Al-i İmran/19) <strong>&ldquo;Kim İslam&rsquo;dan gayri bir din edinirse, ondan kabul olmaz ve o ahirette h&uuml;srana uğrayanlardan olur.&rdquo; </strong>(Al-i İmran/85)</p>\n\n<h2>\n	İslam:</h2>\n\n<p>\n	İslam, şehadeteyne &ldquo; Allah&rsquo;tan gayri bir mabudun olmadığına ve Muhammed&rsquo;in onun Resul&uuml; olduğuna&rdquo; ikrar etmek ve Allah Resul&uuml;n&uuml;n getirdiklerine bağlı olmaktan ibarettir.</p>\n\n<h2>\n	İman:</h2>\n\n<p>\n	İman, Şehadet getirmekle birlikte, Allah&rsquo;ın meleklerinin, kitaplarının ve resullerinin varlığına sadık itikat etmekten ibarettir.&nbsp;</p>\n\n<h1 align=\"center\">\n	Usul-&uuml; Din:</h1>\n\n<p>\n	Dinin temel ilkeleri &ldquo;Usul&rsquo;&uuml; Din&rdquo;in beş olduğuna inanmaktayız. Bunlar: &ldquo;Tevhid, adalet, n&uuml;b&uuml;vvet, imamet ve meaad&rsquo;dır. Bu ilkelere inancın delil ve burhana dayanan yakin ile olmalıdır. Zan ve taklit ile olamaz.</p>\n\n<h2>\n	Tevhid:</h2>\n\n<p>\n	Biz şeriki olmayan, tek bir mabudun olduğuna inanmaktayız. Ne O bir şeye benzer, ne de bir şey O&rsquo;na benzer. O, varlık aleminde var olan k&uuml;lli ve c&uuml;z&rsquo;i her şeyin yaratıcısıdır. <strong>&ldquo;O&rsquo;nun benzeri yoktur. O, işiten ve g&ouml;rendir.&rdquo; </strong>(Şura/62) O, kendisinin de bildirdiği gibi: <strong>&ldquo;De ki, Allah tektir, ihtiya&ccedil;sızdır, ne doğurmuş, ne de doğrulmuştur ve ne de O&rsquo;nun bir dengi vardır.&rdquo; </strong>(İhlas Suresi)</p>\n\n<h2>\n	Adalet:</h2>\n\n<p>\n	Biz, Allah Teala&rsquo;nın adil olduğuna ve zulmetmekten m&uuml;nezzeh olduğuna inanmaktayız. <strong>&ldquo;Rabbin hi&ccedil;bir kimseye zulmetmez.&rdquo; </strong>(Kahf/49) Allah&rsquo;ın zalimleri sevmediğine de inanmaktayız. Adaletini ispat etmek i&ccedil;in de <strong>&ldquo;Allah her nefsi ancak g&uuml;c&uuml; yettiğiyle y&uuml;k&uuml;ml&uuml; kılar.&rdquo; </strong>(Bakara/286) buyurmuştur. Gene Allah Teala&rsquo;nın insanlara neyi emretmişse, onun insanlara yararlı olduğuna ve neyi de yasaklamışsa, onun insanlara zararlı olduğuna inanmaktayız.&nbsp; <strong>&ldquo;Kim, bir iyi iş yaparsa, kendisi i&ccedil;in yapmıştır; kim de bir k&ouml;t&uuml;l&uuml;k yaparsa, kendi ne k&ouml;t&uuml;l&uuml;k etmiştir. Allah kullara asla zulmedici değildir.&rdquo; </strong>(Fussilet/ 46)</p>\n\n<h2>\n	N&uuml;b&uuml;vvet:</h2>\n\n<p>\n	Biz, Allah Teala&rsquo;nın kullarına olan l&uuml;tf&uuml;nden dolayı, onların i&ccedil;erisinden resuller se&ccedil;erek, onları m&uuml;cizelerle donattığına, y&uuml;ce ahlaklarla da onları &uuml;st&uuml;n kıldığına ve onları el&ccedil;ileri olarak, mesajlarını insanlara ileterek, onları d&uuml;nya ve ahiretteki yararlarına hidayet etmek, zararlarına olan şeylerden de sakındırmak &uuml;zere&nbsp; g&ouml;nderdiğine inanmaktayız ki, <strong>&ldquo;El&ccedil;iler geldikten sonra insanların Allah&rsquo;a karşı bir mazeretleri olmasın.&rdquo; </strong>(Nisa/165) <strong>&ldquo;Biz el&ccedil;ileri ancak m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderiririz.&rdquo; </strong>(En&rsquo;am/48) peygamberlerin sayısına gelince, fazladır. Allah Kur&rsquo;an-ı Kerim&rsquo;de yirmi beş peygamber ve resul&uuml;n ismini anmıştır. Onların ilki atamız Adem (a.s), sonuncusu ise efendimiz Muhammed bin Abdullah (a.s)&rsquo;dır. O, hem nebi, hem de resuld&uuml;r. Allah O&rsquo;nu b&uuml;t&uuml;n alemlerin uyarıcısı ve m&uuml;jdeleyicisi olarak g&ouml;ndermiştir. Onun getirdiği kolay şeriat, ilahi şeriatların en sonuncusu ve en kamilidir. O b&uuml;t&uuml;n zaman ve mekanların ihtiyacını karşılamak kabiliyetine sahiptir. Biz, aynı zamanda Allah Teala&rsquo;nın peygamberleri, hem n&uuml;b&uuml;vvetten &ouml;nce hem de sonra yanılgıdan, unutkanlıktan ve ister kasıtlı, ister kasıtsız olsun b&uuml;t&uuml;n g&uuml;nah işlemlerden koruduğuna ve masum kıldığına inanmaktayız. Keza, Allah Teala&rsquo;nın peygamberleri asırlarında yaşayanlarının en &uuml;st&uuml;n&uuml; ve en g&uuml;zel ahlaklısı kıldığına da inanmaktayız.</p>\n\n<h2>\n	İmamet:</h2>\n\n<p>\n	Biz, imamet makamının ilahi hikmetin gerekli kıldığı ilahi bir makam olduğuna inanmaktayız. Allah Teala peygamberlerine ilahi daveti yaymakta yardımcı olmak, peygamberden sonra da onu korumak, kanunlarını uygulamak, yanlış yorum ve tahriflere karşı korumak i&ccedil;in imamet makamını karar kılmıştır. Biz, ilahi l&uuml;tf&uuml;n imamın a&ccedil;ık ve kesin nas yoluyla tayin edilmesi gerektiğini iktiza ettiğine inanmaktayız. <strong>&ldquo;Rabbin dilediğini yaratır ve se&ccedil;er, se&ccedil;im onların elinde değildir.&rdquo; </strong>(Kasas/ 18) Keza ilahi l&uuml;tuf, imamın da peygamber gibi her t&uuml;rl&uuml; hata ve g&uuml;nahtan masum olmasını iktiza etmektedir ki, m&uuml;minler onun b&uuml;t&uuml;n fiil ve s&ouml;zlerinde ona uyarak dinleri hususunda g&uuml;ven sahibi olabilsinler.</p>\n\n<p>\n	Biz, imamların on iki olduğuna inanmaktayız. Hem Allah Resul&uuml; nasla onları bildirmiş, hem de her biri kendinden sonra gelecek imamı a&ccedil;ıklamıştır.</p>\n\n<p>\n	Aynı zamanda biz, Allah Teala&rsquo;nın nas ile bildirdiği, emin olan Allah Resul&uuml;n&uuml;n de m&uuml;tavatir hadislerle tebliğ ettiği ilk imamın Ali bin Ebu Talib olduğuna inanmaktayız. O, Allah&rsquo;ın kulu, Resul&uuml;n&uuml;n kardeşi ve ondan sonra yaratıkların efendisi idi. Ondan sonra da cennet gen&ccedil;lerinin efendileri olan iki oğlu Hasan ile H&uuml;seyin (a.s)&rsquo;ın imam olduğu nas ile beyan edilmiştir. O ikisinden sonra ise, H&uuml;seyin (a.s)&rsquo;ın evlatlarından dokuz kişinin imam oldukları nas ile bildirilmiştir ki onlar, sırasıyla; İmam H&uuml;seyin&rsquo;in oğlu Ali (Zeyn-&uuml;l Abidin); sonra, İmam Zeyn-&uuml;l Abidin&rsquo;in oğlu Muhammed (el-Bakır); sonra, Muhammed Bakır&rsquo;ın oğlu Cafer (es-Sadık); sonra, İmam Cafer Sadık&rsquo;in oğlu Masa (el-Kazim); sonra, Musa Kazım&rsquo;ın oğlu Ali (er-Riza); sonra, imam Ali Rıza&rsquo;nın oğlu Muhammed (et-Taki); sonra, imam Muhammed Taki&rsquo;nin oğlu Ali (en-Naki); sonra, imam Ali Naki&rsquo;nin oğlu Hasan (el-Askeri) ve son olarak da zamanımızın efendisi ve h&uuml;cceti olan on ikinci imam Mehdi&rsquo;dir. Allah bu imam aracılığıyla m&uuml;minlerin kurtuluşunu sağlasın. Allah onu ahır zamanda zahir kılacak ve o, yery&uuml;z&uuml;n&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi adalet ve eşitlikle dolduracaktır.</p>\n\n<h2>\n	Meaad:</h2>\n\n<p>\n	Biz, Allah Teala&rsquo;nın insanları &ouml;ld&uuml;kten sonra hesaba &ccedil;ekmek &uuml;zere tekrar dirilteceğine inanmaktayız. <strong>&ldquo;Kıyamet ş&uuml;phesiz gelecektir. Onda bir kuşku yoktur ve Allah kabirlerde olanları tekrar diriltecektir.&rdquo; </strong>(Hac/7) B&ouml;ylece Allah iyilik yapanları iyilikle, k&ouml;t&uuml;l&uuml;k yapanları da k&ouml;t&uuml;l&uuml;kle m&uuml;kafatlandıracaktır. <strong>&ldquo;K&ouml;t&uuml;l&uuml;k yapanları yaptıklarıyla cezalandıracak, iyilik yapanları da iyilikle m&uuml;kafatlandıracaktır.&rdquo;&nbsp; </strong>(Necm/31) <strong>&ldquo;İşte o g&uuml;n, insanlar yaptıklarını g&ouml;rmek &uuml;zere grup grup &ccedil;ıkacaklar, kim bir zerre mıskal iyilik yapmışsa, mutlaka onu g&ouml;recek ve kim de bir zerre mıskal k&ouml;t&uuml;l&uuml;k yapmışsa, mutlaka onu g&ouml;recektir.&rdquo; </strong>(Zilzal/6,7) Keza biz kıyamete inandığımız gibi, Kur&rsquo;an-ı Kerim ve sahih hadislerde, tekrar dirilme, haşredilme, cennet, cehennem, azap, nimet, sırat ve mizanla ilgili ne bilgi gelmişse hepsine de inanmaktayız. <strong>&ldquo;Rabbimiz, indirdiğine inandık, Resul&rsquo;e de tabi olduk. Bizi şahitlerden karar kıl.&rdquo; </strong>(Al-i İmran/53)</p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	Şer&rsquo;i Deliller Bizce D&ouml;rtt&uuml;r</h1>\n\n<h2>\n	1-Kur&rsquo;an-ı Kerim</h2>\n\n<p>\n	Biz, insanların elinde bulunan şu M&uuml;shef-i Şerif&rsquo;in Allah&rsquo;ın kelamı olduğuna, onda bir tahrif ve değiştirmenin s&ouml;z konusu olmadığına inanmaktayız. <strong>&ldquo;O y&uuml;ce bir kitaptır ki, ne &ouml;n&uuml;nden ne de arkasından ona batıl gelemez ve o, hikmet ve &ouml;vg&uuml; sahibi Allah katından indirilmiştir.&rdquo; </strong>(Fussilet/41,42)</p>\n\n<h2>\n	2- Nebevi S&uuml;nnet:</h2>\n\n<p>\n	S&uuml;nnet, Allah Resul&uuml;ne ait olduğu sabit olan s&ouml;z, davranış ve onaylamadan ibarettir. Bu şer&rsquo;i h&uuml;k&uuml;mleri &ccedil;ıkarmada ikinci kaynağı oluşturmaktadır. Biz, Kur&rsquo;an&rsquo;ın h&uuml;k&uuml;mlerinden birini inkar edenin kafir olduğuna inandığımız gibi, s&uuml;nnet yoluyla sabit olan kesin şer&rsquo;i h&uuml;k&uuml;mlerden birini inkar edenin de kafir olduğuna inanıyoruz. Zira, asla nebevi s&uuml;nnetle Kur&rsquo;an arasında bir &ccedil;elişki olması s&ouml;z konusu değildir. Ehl-i Beyt İmamlarına ait olduğu ispat olunan s&ouml;z, davranış ve onaylar da aynı h&uuml;kme tabidir.</p>\n\n<h2>\n	3- İcma:</h2>\n\n<p>\n	Biz, M&uuml;sl&uuml;manların masum imam da i&ccedil;lerinde olacak şekilde şer&rsquo;i bir h&uuml;k&uuml;m konusunda icma ettiklerinde, o h&uuml;km&uuml;n Kur&rsquo;an ve S&uuml;nnet&rsquo;ten olan delili bilinmese bile, bu icmanın kesin delil olduğuna inanmaktayız. B&ouml;yle bir icma asla naslarla &ccedil;akışmaz.</p>\n\n<h2>\n	4- Akıl:</h2>\n\n<p>\n	Akli delil, neden zincirinde olur veya aklın tek başına h&uuml;kmettiği konulardan olursa, h&uuml;ccettir. Bize g&ouml;re fıkhı konularda akli delilleri kullanmak yetkisi m&uuml;&ccedil;tehide aittir. M&uuml;&ccedil;tehit ise şer&rsquo;i h&uuml;k&uuml;mleri delillerinden elde etmek yeteneğine sahip ilim sahibine denir. Bize g&ouml;re, taklit edilmesi gereken merci, İmam Mehdi (a.s)&rsquo;ın hadisinde de yer aldığı &uuml;zere, nefsine hakim, dinini koruyan, heva hevesine muhalif, imamının emirlerine muti olmalıdır. İşte avam halka b&ouml;yle birini taklit etmeleri gerekir.</p>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - İmam Mehdi (a.f) da bu a&ccedil;ıdan aynı konuma sahiptir. Zira o hazretin hayatta olmasına rağmen, insanların o hazretle olan fiziki anlamdaki irtibatlarının kesilişi aynı d&ouml;neme denk gelmektedir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- ed-D&uuml;rr&rsquo;&uuml;l-Mensur, 8/587; Şevahid-&uuml;t Tenzil.</p>\n	</div>\n</div>','Alevîlik Nedir?','','publish','closed','open','','alevilik-nedir','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3201',0,'post','',0),(3202,1,'2020-05-08 13:18:59','2020-05-08 10:18:59','<h5 align=\"right\">\n	Muhammed Taki Misbah</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Felsef&icirc;&nbsp; delillerin &ccedil;oğunun hedefi &ldquo;vacib-ul v&uuml;cud&rdquo; diye bir varlığın olduğunu ispatlamaktır. Diğer bir takım delillerle de vacib-ul v&uuml;cudun selb&icirc; ve subut&icirc; sıfatları ispatlanmış olur. Bu sıfatların bilinmesiyle de Allah Teala ile yarattığı varlıkları ayıran &ouml;zel sıfatlar tanınmış olur. Vacib-ul v&uuml;cudun, yaratıklara has sıfatlarla sıfatlandırılmaması, yaratıklarından biriyle karıştırılmaması i&ccedil;in bir taraftan Allah&rsquo;ın selb&icirc; sıfatları ispatlanmalı ve diğer taraftan da, onun tapınılmaya layık olduğunun aydınlığa kavuşması ve aynı zamanda n&uuml;b&uuml;vvet, mead ve bunların ayrıntıları gibi diğer akidevi konuların ispatlanması i&ccedil;in subut&icirc; sıfatları da ispatlanmalıdır.</p>\n\n<p>\n	Daha &ouml;nce getirdiğimiz delillerden, vacib-ul v&uuml;cudun nedene ihtiyacı olmadığı ve onun m&uuml;mk&uuml;natın var olması i&ccedil;in neden olduğu ispatlanmış oldu. Bir başka deyişle: Vacib-ul v&uuml;cudun iki sıfatı ispatlanmış oldu: Biri, onun ihtiya&ccedil;sız oluşu; bir varlık başka bir varlığa en k&uuml;&ccedil;&uuml;k bir ihtiya&ccedil; duyarsa ihtiya&ccedil; duyulan varlık onun nedeni olmuş olur ve daha &ouml;nce de (felsefede) nedenin, başka bir varlığın ona muhta&ccedil; olması anlamında kullanıldığını &ouml;ğrenmiştik. İspatlanan diğer sıfat ise O&rsquo;nun malulu olan m&uuml;mk&uuml;n-&uuml;l v&uuml;cutların ona muhta&ccedil; oluşlarıdır.</p>\n\n<p>\n	Şimdi buna dayanarak bunların herbirinin gereklerini anlatacak ve vacib-ul v&uuml;cudun selb&icirc; ve subut&icirc; sıfatlarını ispatlamaya &ccedil;alışacağız. Elbette onları ispatlamak i&ccedil;in felsefe ve kelam kitaplarında &ccedil;eşitli deliller ortaya konmuştur; ancak biz bu delilin kolayca &ouml;ğrenilmesi ve konuların birbirine bağlılığını korumak i&ccedil;in &ouml;nceki makalemizde ge&ccedil;en delillerle ilişkili olan bazı delilleri se&ccedil;tik.</p>\n\n<p align=\"center\">\n	<strong>Allah&rsquo;In ezel&icirc; ve ebed&icirc; oluşu</strong></p>\n\n<p>\n	Bir varlık başka bir varlığın sonucu olup, başka bir varlığa muhta&ccedil; olursa varlığı ona bağlı olacaktır ve nedeninin olmadığı durumda o da olmayacaktır. Bir başka deyişle: Bir zaman diliminde var olmayışı onun muhta&ccedil; ve m&uuml;mk&uuml;n-&uuml;l v&uuml;cud oluşunu g&ouml;sterir. Vacib-ul v&uuml;cud kendiliğinden var olup hi&ccedil; bir varlığa muhta&ccedil; olmadığından, her zaman var olacaktır.</p>\n\n<p>\n	B&ouml;ylelikle, vacib-ul v&uuml;cudun iki sıfatı daha ispatlanmış oluyor, biri ezel&icirc; oluşu; yani ge&ccedil;mişte hi&ccedil; yok olmayışı ve diğeri ise ebed&icirc; oluşu, yani gelecekte de hi&ccedil; bir zaman yok olmayacağıdır. Bazen bu iki sıfat &ldquo;s&uuml;reklilik&rdquo; olarak ifade ediliyor.</p>\n\n<p>\n	Dolayısıyla, ge&ccedil;mişte olmayan veya yok olması m&uuml;mk&uuml;n olan her varlık vacib-ul v&uuml;cud olamaz; bununla maddi varlıkların, vacib-ul v&uuml;cud olma olasılığının batıl oluşu a&ccedil;ıklık kazanmış olur.</p>\n\n<p align=\"center\">\n	<strong>Selb&icirc; sIfatlar</strong></p>\n\n<p>\n	Vacib-ul v&uuml;cudun gereklerinden biri de tek olmak ve par&ccedil;alardan oluşmamaktır. &Ccedil;&uuml;nk&uuml; her bileşik kendi meydana getiren bileşim par&ccedil;alarına muhta&ccedil;tır, vacib-ul v&uuml;cud ise her t&uuml;rl&uuml; ihtiya&ccedil;tan m&uuml;nezzehtir.</p>\n\n<p>\n	Vacib-ul v&uuml;cudun c&uuml;zlerinin fiilen var olmadığı, aksine bir &ccedil;izginin i&ccedil;inde olan iki &ccedil;izgi par&ccedil;ası gibi olduğu g&ouml;r&uuml;ş&uuml; de batıldır. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;ncede dahi par&ccedil;alanabilen (bilkuvve c&uuml;zleri olan) bir şey, akıl dışında ger&ccedil;ekleşmese de aklen par&ccedil;alara ayrılır ve par&ccedil;alara ayrılmak da yokolmasının m&uuml;mk&uuml;n olduğunu g&ouml;stermektedir. Bir metre uzunluğunda bir &ccedil;izgiyi d&uuml;ş&uuml;n&uuml;n; yarım metreye ayrıldığında artık bir metre uzunluğunda bir &ccedil;izgiden s&ouml;z edilmez; oysa vacib-ul v&uuml;cudun yok olmasının m&uuml;mk&uuml;n olmadığını vurgulamıştık.</p>\n\n<p>\n	Bilfiil ve bilkuvve par&ccedil;alara ayrılmak, cisimlere has bir &ouml;zellik olduğundan hi&ccedil; bir cism&icirc; varlığın vacib-ul v&uuml;cud olamayacağı, ancak ve ancak m&uuml;cerred olan (maddi olmayan), g&ouml;zle g&ouml;r&uuml;lmeyen ve hi&ccedil; bir duyu organıyla da hissedilmeyen birinin vacib-ul v&uuml;cud olabileceği ispatlanmış olur. &Ccedil;&uuml;nk&uuml; hissedilmek cisimlere has bir &ouml;zelliktir.</p>\n\n<p>\n	Bu a&ccedil;ıklamadan, vacib-ul v&uuml;cudun mekan ve zamanı olma gibi cism&icirc; &ouml;zelliklerden uzak olduğu da belli olur. &Ccedil;&uuml;nk&uuml; mekan, hacmi ve uzunluğu olan bir şey i&ccedil;in d&uuml;ş&uuml;n&uuml;lebilinir. Ve yine zamanı olan her şey zaman s&uuml;resi a&ccedil;ısından par&ccedil;alara b&ouml;l&uuml;nme imkanına sahiptir ve bu da bilkuvve c&uuml;zlerden oluşma sayılmaktadır. Dolayısıyla, Allah Teala i&ccedil;in bir mekan ve zaman d&uuml;ş&uuml;n&uuml;lemez ve mekan ve zamanı olan hi&ccedil; bir varlık vacib-ul v&uuml;cud olamaz.</p>\n\n<p>\n	Ve nihayet, vacib-ul v&uuml;cuddan zamanı nefyetmekle ondan hareket, değişim ve tekam&uuml;l de nefyedilmiş olur; &ccedil;&uuml;nk&uuml; zaman olmaksızın hi&ccedil; bir hareket ve değişim ger&ccedil;ekleşemez.</p>\n\n<p>\n	Dolayısıyla, Allah Teala&rsquo;nın -arş gibi- bir mekanı olduğuna&nbsp; inananlar veya g&ouml;kten inişi O&rsquo;na nibset verenler, O&rsquo;nun g&ouml;zle g&ouml;r&uuml;lebileceğini sananlar veya O&rsquo;nun değişim ve tekam&uuml;le erişebileceğine inananlar Allah&rsquo;ı iyi tanıyamamışlardır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1] </a></p>\n\n<p>\n	Genel olarak, eksiklik, sınırlandırılış ve ihtiyacı g&ouml;steren her kavram Allah Teala&rsquo;dan nefyedilir ve Allah Teala&rsquo;nın selbi sıfatlarının anlamı da budur.</p>\n\n<p align=\"center\">\n	<strong>Yoktan Var Eden Neden</strong></p>\n\n<p>\n	Zikrettiğimiz burhandan elde edilen ikinci sonu&ccedil;, vacib-ul v&uuml;cudun m&uuml;mk&uuml;natın var oluşunun nedeni oluşudur. Şimdi bu sonucun gereklerini inceleyip nedenin kısımları hakkında bir a&ccedil;ıklama yaptıktan sonra ilah&icirc; nedenselliğin &ouml;zelliklerini beyan edeceğiz.</p>\n\n<p>\n	Genel anlamıyla neden, başka bir varlığın kendisine bağımlı olduğu varlığa denir. Bu, hatta bir şeyin oluşumunda etkili şart ve mukaddimeleri de kapsamına alır. Allah Teala&rsquo;nın nedeni olmayışı, başka bir varlığa hi&ccedil; bir t&uuml;rl&uuml; bağlılığı olmaması ve hatta O&rsquo;nun i&ccedil;in hi&ccedil; bir şart ve hazırlayıcının da nazara alınamayacağı anlamındadır.</p>\n\n<p>\n	Allah Teala&rsquo;nın, yarattığı varlıklar i&ccedil;in neden olması ise yukarıdaki genel anlamda değildir. Burada nedensellik daha &ouml;zel bir anlam taşır. Allah Teala yaratıkların nedenidir, denildiğinde bu s&ouml;z onlara varlık vermesi, yoktan var etmesi anlamındadır; bu da faili nedenin &ouml;zel bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bunu a&ccedil;ıklamak i&ccedil;in nedenin kısımlarına kısa olarak değinmek zorundayız, bu konuda daha geniş bilgi i&ccedil;in felsefe kitaplarına m&uuml;racaat edilebilir.</p>\n\n<p>\n	Bir bitkinin yeşermesi i&ccedil;in tohum, elverişli bir toprak, su, hava vb. şeylerin gerekli olduğunu, yine tabii veya insani bir etkenin tohumu toprağa serpmesinin ve ona su ulaştırmasının gerektiğini biliyoruz. İllet i&ccedil;in yapılan genel tanıma g&ouml;re b&uuml;t&uuml;n bunlar bitkinin yeşermesi i&ccedil;in gerekli olan nedenler sayılmaktadırlar.</p>\n\n<p>\n	Bu farklı nedenleri &ccedil;eşitli a&ccedil;ıdan bir ka&ccedil; b&ouml;l&uuml;me ayırabiliriz. &Ouml;rneğin, varlığı malulun varlığı i&ccedil;in her zaman gerekli olan nedenlere &ldquo;hakiki nedenler&rdquo;, varlığı malulun varlığı i&ccedil;in gerekli olmayan nedenlere (ekin i&ccedil;in &ccedil;ift&ccedil;i misali) ise &ldquo;hazırlayıcı nedenler&rdquo; ismi verilmektedir. Yine değişebilen nedenlere &ldquo;değişken nedenler&rdquo; ve diğer nedenlere de &ldquo;değişmeyen nedenler&rdquo; denmektedir.</p>\n\n<p>\n	Ama bitkinin yeşermesi i&ccedil;in gerekli olan yukarıda işaret edilen nedenlerden farklı olan bir neden daha vardır ve onun bir &ouml;rneğini nefis ve bazı nefsani varlıklar hakkında g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. İnsan, zihn&icirc; bir hayali aklında canlandırdığında veya bir işi yapmaya karar verince &ldquo;zihn&icirc; hayal&rdquo; ve &ldquo;irade&rdquo; adında nefs&icirc; bir varlık ger&ccedil;ekleşiverir. Bu nefsan&icirc; olgunun varlığı, nefsin varlığına bağlıdır ve bu y&uuml;zden onun malulu sayılmaktadır. Ancak b&ouml;yle bir malul nedeninden m&uuml;stakil değil, ondan ayrı ve m&uuml;stakil olarak varolamaz. İşte bu t&uuml;r nedene illet-i fail&icirc; (fail&icirc; neden &quot;tam etken&quot;) denir. Ger&ccedil;i şu husus da unutulmamalıdır ki, zihn&icirc; suretin veya iradenin oluşması i&ccedil;in nefsin failiyeti, onun eksikliğinden ve m&uuml;mk&uuml;n-ul v&uuml;cud oluşundan kaynaklanan bir takım şartlarla şartlıdır. Dolayısıyla, bu y&ouml;nden nefsin nefsan&icirc; olgulara neden oluşuyla Allah Teala&rsquo;nın mahlukata neden oluşu birbirinden farklıdır. Vacib-ul v&uuml;cudun alem i&ccedil;in fail oluşu, nefsin ruh&icirc; varlıklara nispet fail oluşudan daha &uuml;st&uuml;n ve daha kamil olup, diğer failler arasında bir eşi yoktur. &Ccedil;&uuml;nk&uuml; o hi&ccedil; bir ihtiyacı olmaksızın, b&uuml;t&uuml;n varlığıyla illetine bağlı olan malulunu var etmektedir.</p>\n\n<p align=\"center\">\n	<strong>Yoktan var eden İlletİn &ouml;zellİklerİ</strong></p>\n\n<p>\n	Yukarıda s&ouml;ylediğimiz şeyleri dikkate alarak yoktan var eden neden i&ccedil;in birka&ccedil; &ouml;zellik sıralayabiliriz:</p>\n\n<p>\n	1- Yoktan var eden neden, her varlığa kapasitesine g&ouml;re feyiz verebilmesi i&ccedil;in b&uuml;t&uuml;n malulların kemalatına daha m&uuml;kemmel bir şekilde sahip olmalıdır. Ancak hazırlayıcı ve maddi nedenler sadece malulların değişimleri i&ccedil;in ortam hazırlamaktadırlar ve malullardaki b&uuml;t&uuml;n kemallere sahip olmaları şart değildir. &Ouml;rneğin, toprağın bitkideki kemallere sahip olması veya anne ve babanın &ccedil;ocuklarındaki kemalata sahip olması gerekli değildir. Fakat yoktan var eden Allah Teala, par&ccedil;aları olmayan bir varlık olmasının yanısıra varlıksal &uuml;st&uuml;nl&uuml;k ve kemallere sahip olmalıdır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2] </a></p>\n\n<p>\n	2- Yoktan var eden neden, kendi yaratığını yokluktan varlığa getirir ve başka bir tabirle &ldquo;onu yaratır&rdquo;, onu yaratmasıyla kendi varlığından bir şey de eksilmez. Fakat tabii failler b&ouml;yle değildir, onların işi sadece varlıkları değiştirmek ve başka bir şekle sokmak, g&uuml;&ccedil; ve enerji sarfetmektir. Vacib-ul v&uuml;cudun zatından bir şeyin kopup ayrılmasını farzetmek ise onun tecziye edilip değişime uğrayabileceği demektir ve bunun da batıl olduğunu daha &ouml;nce ispatladık.</p>\n\n<p>\n	3- Yoktan var eden neden, hakiki bir nedendir. Bu y&uuml;zden varlığı malulun varlığı i&ccedil;in de zaruridir. Fakat malulun&uuml;n varlığı hazırlayıcı nedenin varlığına&nbsp; bağlı değildir.</p>\n\n<p>\n	Dolayısıyla, bazı Ehl-i S&uuml;nnet kelamcılarından nakledilen, &ldquo;Varlığını s&uuml;rd&uuml;rmesinde alemin Allah Teala&rsquo;ya ihtiyacı yoktur&rdquo; s&ouml;z&uuml; ve yine bazı batılı filozoflardan nakledilen, &ldquo;Tabiat, alemi bir kere ve her zaman i&ccedil;in kurulan bir saatin &ccedil;alışması gibi olup artık Allah Teala&rsquo;ya ihtiyacı yoktur&rdquo; s&ouml;z&uuml; batıldır. Tam aksine, varlık alemi her zaman, her durumda Allah Teala&rsquo;ya muhta&ccedil;tır ve eğer bir an varlık feyzini kesecek olursa hi&ccedil; bir şey kalmaz.</p>\n\n<p align=\"center\">\n	<strong>zat&icirc; sIfatlar</strong></p>\n\n<p>\n	Alemi yoktan var eden Allah Teala&rsquo;nın b&uuml;t&uuml;n varlıksal kemalata sahip olduğunu, varlıklarda var olan kemalatın O&rsquo;ndan olduğunu ve onları var etmekle kemalatından bir şeyin eksilmediğini bilmiş olduk. Konuyu kolayca anlayabilmek i&ccedil;in şu &ouml;rnekten yararlanabiliriz: &Ouml;ğretmen bilgisini &ouml;ğrenciye &ouml;ğretmektedir, oysa bilgisinden hi&ccedil; bir şey eksilmemektedir. Elbette Allah Teala tarafından varlık ve kemalat verilmesi bu &ouml;rnekten &ccedil;ok &uuml;stedir. Ve şayet bu hususta en a&ccedil;ık tabir şu olabilir: Varlık alemi, Allah Tealanın mukaddes zatının bir cilvesidir. Bunu şu ayetten de anlamak m&uuml;mk&uuml;nd&uuml;r: &ldquo;Allah g&ouml;klerin ve yerin nurudur.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3] </a></p>\n\n<p>\n	Allah&rsquo;ın sonsuz kemalatını dikkate alarak, kemale delalet eden ve hi&ccedil; bir noksanlık ve sınırlandırmayı gerektirmeyen her kavram ve sıfatı, Allah Teala hakkında kullanmak doğrudur. Nitekim Kur&rsquo;an-ı Kerim&rsquo;in ayetlerinde, masum imamlardan nakledilen rivayetlerde, du&acirc; ve m&uuml;nacatlarda nur, kemal, cemal, muhabbet ve benzerleri Allah Teala&rsquo;ya isnat edilmiştir.</p>\n\n<p>\n	İslam akaidi, İslam kelamı ve felsefe kitaplarında Allah&rsquo;ın sıfatları olarak s&ouml;z konusu edilen sıfatlar ise Allah&rsquo;ın kemalini bildiren sıfatlardan ancak belirli bir kısmını oluşturur. Bu sıfatlar, zat&icirc; ve fiil&icirc; olmak &uuml;zere ikiye ayrılırlar. Bu y&uuml;zden, ilk &ouml;nce bu b&ouml;l&uuml;mleme hakkında bir a&ccedil;ıklama yapacak ve daha sonra o sıfatların &ouml;nemlilerini ispatlamaya &ccedil;alışacağız.</p>\n\n<p align=\"center\">\n	<strong>zat&icirc; ve fİİl&icirc; sIfatlar</strong></p>\n\n<p>\n	Allah Teala&rsquo;ya isnad edilen sıfatlar ya hayat, ilim, kudret gibi bir kemali bildirdiği i&ccedil;in Allah&rsquo;ın zatından kaynaklanan mefhumlardır, ya da yaratıcılık ve rızıklandırma gibi Allah Teala ile yarattığı şeyler arasındaki bir &ccedil;eşit ilişkiden alınan mefhumlardır. Birinci kısımda yer alanlara &ldquo;zat&icirc; sıfatlar&rdquo; ve ikinci kısımdakilere de &ldquo;fiil&icirc; sıfatlar&rdquo; denir.</p>\n\n<p>\n	Bu iki grup sıfat arasındaki temel fark şudur: Birinci grupta Allah Teala, sıfatlarının aynısı ve kendisidir; ama ikinci gruptaki sıfatlar ise Allah Teala ile yaratmış olduğu şeyler arasındaki ilişki t&uuml;r&uuml;n&uuml; anlatmakta olup Allah Teala&rsquo;nın zatıyla yaratıklarının zatı, bu ilişkinin iki tarafı olarak dikkate alınmaktadır. &Ouml;rneğin yaratıcılık sıfatı yaratıkların varlığının Allah Teala&rsquo;nın zatına bağımlılığından alınmıştır. Allah ve yaratıklar zihin dışında bu ilişkinin iki tarafını oluşturmaktadırlar. Burada Allah Teala&rsquo;nın mukaddes zatı ve yaratıkların zatı dışında &ldquo;yaratmak&rdquo; diye bir hakikat yoktur. Elbette Allah Teala kendi zatında yaratmaya kudreti vardır, ancak kudret zat&icirc; sıfatlardandır ve yaratmak ise fiil&icirc; sıfatlardan algılanan bir mefhumdur ve bundan dolayı &ldquo;yaratıcı&rdquo; mefhumu fiil&icirc; sıfatlardan sayılmaktadır. Fakat bu da &ldquo;yaratmaya kadir&rdquo; mefhumunda dikkate alınacak olursa bu durumda &ldquo;kudret&rdquo; sıfatına d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Allah Teala&rsquo;nın zat&icirc; sıfatlarının en &ouml;nemlisi &ldquo;hayat&rdquo;, &ldquo;ilim&rdquo; ve &ldquo;kudret&rdquo;tir. Ama &ldquo;duyan&rdquo; ve &ldquo;işiten&rdquo; sıfatları eğer işitilir ve g&ouml;r&uuml;n&uuml;r şeyleri bilmek veya duymaya ve g&ouml;rmeye g&uuml;c&uuml; yetmek anlamındaysa &ldquo;alim&rdquo; ve &ldquo;kadir&rdquo; sıfatlarına r&uuml;cu eder. Ve eğer bunlardan maksat duyan ve g&ouml;ren zatla duyulabilen ve işitilebilen şeyler arasındaki ilişkiden alınan bilfiil duymak ve g&ouml;rmek ise bu durumda fiil&icirc; sıfatlardan sayılmalıdır; nitekim bazen ilim de bu anlamda kullanılıp &ldquo;fiil&icirc; ilim&rdquo; olarak adlandırılır.</p>\n\n<p>\n	Bazı kelamcılar, kelam -konuşma- ve iradeyi de zat&icirc; sıfatlardan saymışlardır. İleride bunun hakkında bahsedeceğiz.</p>\n\n<p align=\"center\">\n	<strong>Zat&icirc; sIfatlarIn İspatI</strong></p>\n\n<p>\n	Allah&rsquo;ın hayatı, kudreti ve ilmini ispatlamanın en kolay yolu şudur: Bu mefhumlar yaratılmışlar hakkında kullanıldığında onların kemalatını anlatmaktadır. O halde o sıfatların en kamil derecesi, yoktan var eden nedende vardır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n yaratıklarda bulunan her kemal Allah Teala&rsquo;dandır. Kemalleri veren kimsenin ilk &ouml;nce kendisi o kemallere sahip olması gerekir ki onu diğerlerine de verebilsin. Hayatı yaratanın kendisinin hayata sahip olmaması, yaratıklara ilim ve kudret verenin kendisinin cahil ve g&uuml;&ccedil;s&uuml;z olması imkansızdır. O halde bu kemal sıfatları bazı yaratıklarda olması, onların eksiksiz ve sınırlandırmadan uzak bir bi&ccedil;imde yaratanda da olduğunu g&ouml;stermektedir. Başka bir deyişle, Allah Teala sonsuz kudret, ilim ve hayat sahibidir. Şimdi bu sıfatların her biri hakkında daha geniş bir a&ccedil;ıklamada bulunalım.</p>\n\n<p align=\"center\">\n	<strong>hayat</strong></p>\n\n<p>\n	Hayat mefhumu iki grup yaratıklar hakkında kullanılmaktadır: Biri gelişme ve ilerlemekte olan bitkiler hakkında ve diğeri ise şuur ve iradeye sahip olan hayvanlar ve insan hakkında. Birinci anlamda, hayat eksiklik ve muhta&ccedil; olmayı gerektirir. &Ccedil;&uuml;nk&uuml; gelişme ve ilerlemek, gelişmekte olan varlığın ilk başta bir kemala sahip olmamasını ve dış etkenler sebebiyle onda bir takım değişimlerin olmasını ve tedrici olarak yeni bir kemale ulaşmasını gerektirir. Selb&icirc; sıfatlarda değindiğimiz gibi b&ouml;yle şeyler Allah Teala&rsquo;ya isnat edilemez.</p>\n\n<p>\n	İkinci anlamda hayat ise kemalı anlatan bir mefhumdur. M&uuml;mk&uuml;nattan hayat sahibi olan &ouml;rnekler her ne kadar da noksan ve sınırlıysalar da hayat i&ccedil;in hi&ccedil; bir noksanlığı, mahdudiyeti ve ihtiyacı olmayan sonsuz bir derecede d&uuml;ş&uuml;nebiliriz. Nitekim varlık ve kemal mefhumu da b&ouml;yledir.</p>\n\n<p>\n	Esasen iradi failliği ve ilmi peşinden getiren anlamda hayat, maddi olmayan bir varlığın gereğidir. &Ccedil;&uuml;nk&uuml;, hayat canlı olan madd&icirc; varlıklara isnat edilse de ger&ccedil;ekte bu sıfat canlıların ruhunun sıfatıdır ve bedenleri ruha sahip olduğu i&ccedil;in bu sıfatla sıfatlandırılmıştır. Başka bir deyişle: Eb&rsquo;ad&rsquo;ı olmak&nbsp; cism&icirc; bir varlığın gereği olduğu gibi hayat da m&uuml;cerred varlığın gereğidir. Buna dikkat ettiğimizde Allah&rsquo;ın hayatı olduğuna dair başka bir delil de elde etmekteyiz ve o şudur: &Ouml;nceki derste ispatladığımız gibi Allah Teala&rsquo;nın zatı, soyut ve m&uuml;cerreddir. Soyut olan bir varlık ise zatı gereğince hayata sahiptir. O halde Allah Teala da zatı gereğince hayata sahiptir.</p>\n\n<p align=\"center\">\n	<strong>İLİM</strong></p>\n\n<p>\n	İlim mefhumu en bedihi ve en a&ccedil;ık mefhumlardandır. Ama yaratıklar arasında g&ouml;rd&uuml;ğ&uuml;m&uuml;z &ouml;rnekler sınırlı ve eksiklikle i&ccedil;i&ccedil;edir ve bu &ouml;zelliğe sahip olması itibarıyla Allah Teala hakkında kullanılamaz. Fakat daha &ouml;nce de değindiğimiz gibi, akıl bu kemal mefhumu i&ccedil;in hi&ccedil; bir noksanlık ve sınırlandırması olmayan ve alimin zatının aynısı olan bir &ouml;rnek d&uuml;ş&uuml;nebilir ve o da Allah Teala&rsquo;nın zat&icirc; ilmidir.</p>\n\n<p>\n	Allah Teala&rsquo;nın ilmini &ccedil;eşitli yollardan ispatlamak m&uuml;mk&uuml;nd&uuml;r. Onlardan ilki b&uuml;t&uuml;n zat&icirc; sıfatların ispatında işaret ettiğimiz delildir; yani yaratıklar ilme sahip olduğuna g&ouml;re onları yaratanın onun en kamil derecesine sahip olması gerekir.</p>\n\n<p>\n	Diğer bir yol da nizam delilinden yardım almaktır. Yani bir varlık ne kadar nizam ve d&uuml;zene sahip olursa bu daha &ccedil;ok onu yaratanın ilim ve bilgisini g&ouml;stermektedir. Nitekim ilmi bir kitap veya g&uuml;zel bir şiir yada bir sanat eseri onları meydana getirenin bilgisine, titizliğine ve ustalığına delalet etmektedir; aklı olan bir kimse mesela ilmi veya felsefi bir kitabı cahil ve okur-yazarı olmayan bir kimsenin yazmış olduğunu d&uuml;ş&uuml;nemez. O halde bu kadar ince sırlarla dolu bu b&uuml;y&uuml;k evreni ilim ve bilgisi olmayan bir varlığın yaratmış olduğu nasıl d&uuml;ş&uuml;n&uuml;lebilir?!</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; yol ise bedihi olmayan felsefi &ouml;nc&uuml;llere dayanmaktadır. Mesela ilgili kitaplarda ıspatlandığı gibi &ldquo;M&uuml;stakil ve soyut olan her varlığın ilmi vardır&rdquo; kuralı bunlardan biridir.</p>\n\n<p>\n	Şuna da dikkat edilmesi gerekir ki, kendini yetiştirmede Allah Teala&rsquo;nın her şeyi bilen olduğunu farketmenin &ccedil;ok &ouml;nemli bir rol&uuml; vardır. Dolayısıyla Kur&rsquo;an-ı Kerim&rsquo;de defalarca bu vurgulanmıştır. Mesela buyuruyor ki: &ldquo;-Allah- g&ouml;zlerin hainliklerini ve g&ouml;ğ&uuml;slerin saklamakta olduklarını bilir.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p align=\"center\">\n	<strong>kudret</strong></p>\n\n<p>\n	İşini kendi irade ve isteğiyle yapan bir fail hakkında, kendi işine &ldquo;kudret&rdquo;i var denilmektedir. O halde kudret, muhtar failin yapabileceği işlere olan nedenselliğinden ibarettir. Fail, varlık derecesi a&ccedil;ısından her ne kadar kamil olursa bir o kadar kudrete sahip olur ve doğal olarak sonsuz kemale sahip olan bir varlığın kudreti de sonsuz olacaktır: &ldquo;Ş&uuml;phesiz Allah her şeye g&uuml;&ccedil; yetirendir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5] </a></p>\n\n<p>\n	Burada bir ka&ccedil; noktaya değinmek zorundayız:</p>\n\n<p>\n	1- &Uuml;zerine kudret uygulanan şeyin ger&ccedil;ekleşmesi m&uuml;mk&uuml;n olmalıdır. O halde zatı itibarıyla imkansız olan veya imkansızlığı gerektiren bir şeye kudret uygulanmaz. Allah Teala&rsquo;nın da her şeye g&uuml;&ccedil; ve kudreti olması da mesela başka bir Allah&rsquo;ı yaratabilmesi anlamında değildir (&ccedil;&uuml;nk&uuml; Allah yaratılamaz) yine, iki sayısını iki olması itibarıyla &uuml;&ccedil;ten b&uuml;y&uuml;k yapması ya da &ccedil;ocuğu &ccedil;ocuk olma itibariyle babasından &ouml;nce yaratabilmesi anlamında değildir.</p>\n\n<p>\n	2- Her işe g&uuml;&ccedil; ve kudret yetirmenin anlamı her işi yapmak demek değildir. Bunun anlamı istediği her şeyi yapma g&uuml;c&uuml;ne sahip olmaktır ve hikmet sahibi Allah, beğenilir ve hekimane olmayan bir işi yapmaya g&uuml;c&uuml; yetmesine rağmen ne ister ve ne de yapar. İlerideki makalelerde Allah&rsquo;ın hikmeti hakkında daha geniş bilgi vermeye &ccedil;alışacağız.</p>\n\n<p>\n	3- Bu anlamda g&uuml;&ccedil; ve kudret, ihtiyar ve irade anlamını da taşımaktadır ve Allah Teala kudretlerin en b&uuml;y&uuml;ğ&uuml;ne sahip olduğu gibi en kamil ihtiyar ve se&ccedil;enek derecesine de sahiptir ve hi&ccedil; bir etken O&rsquo;nun ihtiyarını elinden alamaz ve bir işi yapmaya zorlayamaz. &Ccedil;&uuml;nk&uuml; her varlığın varlığı ve g&uuml;c&uuml; O&rsquo;ndandır ve O hi&ccedil; bir zaman başkasına verdiği g&uuml;&ccedil; ve kuvvete mağlup olmaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1] - Mekanı olma, arştan inme, g&ouml;zle g&ouml;r&uuml;nme Ehl-i S&uuml;nnet&rsquo;in bir grubundan, Allah&rsquo;ın deği</a>şim ve tekam&uuml;le uğrayabileceği ise Hegel, Bergsun, Wilyam Jaymes ve Waythel gibi bir grup batılı filozoflardan nakledilmiştir. Ancak bilinmesi gerekir ki, Allah Teala&rsquo;dan değişim ve hareketi nefyetmek onun s&uuml;kun ettiği ve yerinde durduğunu ispatlamak anlamında değildir, bilakis O&rsquo;nun zatının sebatı anlamınadır. Sebat değişime tekabul eder, harekete değil. Bu y&uuml;zden vacib-ul v&uuml;cud v&uuml;cutla vasıflandırılabilir s&uuml;kunla değil. S&uuml;kun, hareket melekesine sahip olmamak demektir ve hareket etme yeteneğine sahip olan varlık dışında hi&ccedil; bir şey hareketle sıfatlandırılamaz.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2] - Bilinmesi gerekir ki, Allah&rsquo;ın yaratılmışların kemalatına sahip olmasının anlamı, yaratılmışları kapsamına alan (cisim ve insan gibi) mefhumlar Allah Teala&rsquo;yı kapsamına alması gerektiği demek d</a>eğildir. &Ccedil;&uuml;nk&uuml; bu gibi mefhumlar mahdud ve sınırlı varlıklara işaret etmektedir; dolayısıyla, varlık ve sonsuz kemalata sahip olan Allah Teala hakkında ge&ccedil;erli olmaz.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]- Nur/35.</a></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4] - M&uuml;&rsquo;min/19.</a></p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5] -Bakara/20 ve diğer ayetler.</a></p>\n	</div>\n</div>','Allah’ın Sıfatları','','publish','closed','open','','allahin-sifatlari','','','2020-05-08 13:18:59','2020-05-08 10:18:59','',0,'http://islamex.com/?p=3202',0,'post','',0),(3203,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 align=\"right\">\n	Ayetullah Cafer S&uuml;bhani</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yaratıcıyı ispat eden delillerden birisi, d&uuml;zen (nezm) delilidir. Bu delilin &ouml;nc&uuml;llerinden biri de neden-sonu&ccedil; kanunudur. Yani her şeyin bir illeti vardır. O halde alem de var olduğu i&ccedil;in mutlaka bir nedeni olmalıdır. Zira alem, &ouml;zel bir d&uuml;zene sahiptir. Dolayısıyla nedeni ve ilim ve kudret sahibi bir varlık olmalıdır. Sonu&ccedil; da şudur ki alem, Allah adında ilim ve kudret sahibi bir yaratıcıya sahiptir.</p>\n\n<p>\n	Burada şu soru ortaya &ccedil;ıkmaktadır ki, neden-sonu&ccedil; kanunu t&uuml;mel ve kapsamlı bir kanundur. B&uuml;t&uuml;n varlıkları kuşatmaktadır. O halde Allah adında bu alemi yaratan varlığın da bir nedeni olmalıdır. Oysa biz Allah&rsquo;ı nedenlerin nedeni kabul etmekteyiz ve onun bir nedeninin olduğunu d&uuml;ş&uuml;nmemekteyiz. Bu durumda nedensellik kanununun kapsamlılığını nasıl izah etmeliyiz?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap</em></p>\n\n<p>\n	Bu soruya cevap vermeden &ouml;nce hatırlatmak gerekir ki maddeciler ve ilahiyat&ccedil;ılar, bu soru karşısında eşit konumdadırlar. Zira Allah&rsquo;a inanan kimseler a&ccedil;ısından b&uuml;t&uuml;n varlıklar Allah&rsquo;a d&ouml;nmektedir ve ondan kaynaklanmaktadır. Maddeci d&uuml;ş&uuml;nen kimselere g&ouml;re de varlığın b&uuml;t&uuml;n boyutları maddeye d&ouml;nmektedir ve madde b&uuml;t&uuml;n her şeyin kaynağı konumundadır.</p>\n\n<p>\n	Şimdi burada şu s&ouml;ylenmektedir: Eğer nedensellik kanunu t&uuml;mel ve kapsamlı bir kanun ise ilahiyat&ccedil;ılar Allah&rsquo;ın yaratıcısını tayin etmeli, maddeciler de maddenin yaratıcısını belirtmelidir. Dolayısıyla varlığın yaratıcısını tayin etme g&ouml;revi, sadece ilahiyat&ccedil;ıları ilgilendiren bir husus değildir. Maddeciler de madde aleminin kaynağını tayin etmekle g&ouml;revlidir. Maddecilerin bu konuda s&ouml;yleyeceği cevap, ilahiyat&ccedil;ıların ve Allah&rsquo;a inananların vereceği cevapla aynıdır. İlgin&ccedil; olanı da şudur ki maddeci ve ilahiyat&ccedil;ı kimseler arasında ortak olan b&ouml;yle bir soru, sadece ilahiyat&ccedil;ılara y&ouml;neltilmekte ve maddeciler kendisini bu sorudan beri kabul etmektedirler.</p>\n\n<p>\n	Siyaset gereği filozof makamına y&uuml;kselen Bertrant Russel adlı meşhur İngiliz matematik&ccedil;isi, &ldquo;Neden hıristiyan değilim?&rdquo; adlı meşhur kitabında ş&ouml;yle demektedir: &ldquo;Ben uzun bir s&uuml;re Allah&rsquo;a inanan bir kimseydim. Bu varlık aleminin Allah&rsquo;ın yarattığı olduğuna inanıyordum. Ama sonradan g&ouml;rd&uuml;m ki eğer bu inanca sahip olacak olursam, ilmi bir kanun olan neden-sonu&ccedil; kanunu ayaklar altına almam gerekir. Zira ilim bize ş&ouml;yle demektedir: &ldquo;Her varlığın bir nedeni vardır. O halde eğer insan Allah&rsquo;a inanacak olursa, onun i&ccedil;in de bir neden bulmalıdır. Oysa bu inan&ccedil;ta Allah nedeni olmayan bir varlıktır. Dolayısıyla neden sonu&ccedil; kanuna riayet etmek i&ccedil;in Allah&rsquo;a inanmaktan vaz ge&ccedil;tim ve maddeciler topluluğuna katıldım.&rdquo;</p>\n\n<p>\n	Ne kadar ilgin&ccedil;! Bu filozof, s&ouml;z konusu kanunun (doğru olsa bile) ilahiyat&ccedil;ı ve maddeci kimseler arasında ortak sorun olduğundan gaflet etmiştir. Zira Allah&rsquo;a inanan kimselerin ekol&uuml;nde Allah nedensiz ve kadim (ezeli) bir varlık olduğu gibi materyalist ekollerde de madde (alem) ezeli ve nedensiz bir varlıktır. Neden ve sonu&ccedil; kanununu korumak, bizleri Allah&rsquo;a y&ouml;nelişten alıkoyuyorsa, aynı şekilde maddecilikten de alı koymalıdır. Bu durumda da ş&uuml;pheciler z&uuml;mresine (septisizm) katılmak gerekir; Allah&rsquo;ı inkar edenler grubuna değil.</p>\n\n<p>\n	Bu filozof g&ouml;r&uuml;n&uuml;ml&uuml; şahsın nasıl olur da bu ger&ccedil;ekten gaflet ettiği bizim i&ccedil;in belli değildir. Ama şimdi bu soruya cevap vermeye &ccedil;alışalım:</p>\n\n<p>\n	Bu soruda, bir mugal&acirc;ta (demagoji) vardır. O da şudur ki &ldquo;varlık&rdquo; yerine &ldquo;fenomen&rdquo; kelimesi kullanılmış ve her ikisi eş anlamlı kabul edilmiştir. Burada aslında iki husus vardır; biri doğru diğeri ise yanlış:</p>\n\n<p>\n	1-Her fenomenin bir nedeni vardır.</p>\n\n<p>\n	2-Her varlığın bir nedeni vardır.</p>\n\n<p>\n	Neden-sonu&ccedil; kanunun bize s&ouml;ylediği şey birinci maddede ifade edilen ger&ccedil;ektir. Fenomen&rsquo;in anlamı şudur: Var olmayan ve sonradan v&uuml;cuda gelen bir şey. Tıpkı Daha &ouml;nce olmayan ve sonradan v&uuml;cuda gelen bir &ccedil;ocuk gibi ş&uuml;phesiz bunun bir nedeni vardır. Bu akli bir kanundur; tecr&uuml;bi değil. Bu konuda hi&ccedil;bir istisna g&ouml;ze &ccedil;arpmamaktadır. Bu ilkenin akli delili varlık ve yokluğa karşı eşit pozisyonda olan &ldquo;m&uuml;mk&uuml;n&rdquo; kavramında gizlidir. Başka bir ifadeyle &ldquo;m&uuml;mk&uuml;n&rdquo; olan varlık bir dairenin i&ccedil;inde yer almıştır. Dairenin iki tarafından birine (varlık veya yokluğa) s&uuml;r&uuml;klenmesinin mutlaka bir delili olmalıdır. Dolayısıyla bir varlığın yokluğu bir fenomenin yokluğu i&ccedil;in yeterlidir. Oysa her fenomenin varlığı i&ccedil;in bir nedenin varlığı gerekir. Allah&rsquo;a inanan hi&ccedil; kimse, bu kanunu inkar etmez ve usulen bu kanun Allah&rsquo;ı tanıma delillerinin temelini teşkil etmektedir.</p>\n\n<p>\n	Oysa ikinci ilke batıldır. Zira varlık fenomenler kısmından olduğu taktirde bir nedene ihtiya&ccedil; duymaktadır. Bir fenomen olmayan ve yokluk &ouml;nceliği bulunmayan varlık ise ezeli ve ebedidir. B&ouml;yle bir varlık nedene ihtiya&ccedil; duymadığı i&ccedil;in hi&ccedil;bir nedene sahip değildir ve usulen hi&ccedil;bir nedeni de yoktur.</p>\n\n<p>\n	Allah&rsquo;a inanan kimselerin varlığın kaynağı ve yaratıcısı kabul ettiği Allah ezeli ve ebedi bir varlıktır. Bir an olsun varlıktan mahrum kalmamıştır. Varlığı sonradan da edinmiş değildir. Bu durumda b&ouml;ylesine bir varlık i&ccedil;in bir neden aramak varlık hakikatinden gafletten kaynaklanmaktadır. Varlıklar arasında sadece Allah&rsquo;ın b&ouml;yle bir ger&ccedil;eğe sahip olduğunun delili ise tesels&uuml;l&uuml;n<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> batıl oluşudur. Tesels&uuml;l&uuml;n batıl olduğu delili, bizlere varlığın bir noktada olması gerektiğini ispat etmektedir. O noktada artık ne nedensellik ne de sonu&ccedil; s&ouml;z konusudur. Varlık kaynağı olan zat, varlığı veren olmalıdır; alan değil. Aksi taktirde m&uuml;mk&uuml;nler alemi asla v&uuml;cuda gelemezdi.</p>\n\n<p>\n	Bu ilmi hakikat ifade edildiği şekliyle felsefi kitaplarda, aşağıdaki şekilde beyan edilmiştir:</p>\n\n<p>\n	&ldquo;İlineksel olan herşey, bizzat olan bir varlığa dayanmalıdır.&rdquo;</p>\n\n<p>\n	Allah&rsquo;ı kimin yarattığı sorusu bir &ccedil;elişki i&ccedil;ermektedir. Zira Allah&rsquo;tan maksat, s&uuml;rekli var olan, hi&ccedil;bir zaman yok olmayan ezeli ve ebedi bir varlıktır. Ş&uuml;phesiz bu konu, neden-sonu&ccedil; ilkesinin dışında kalmaktadır.</p>\n\n<p>\n	Dolayısıyla Allah&rsquo;ın yaratıcısının kim olduğu sorusu, yanlış bir sorudur. Allah hakkında b&ouml;yle bir soru sormak onu ezeli ve ebedi kabul etmemektir. Allah&rsquo;ın sonradan v&uuml;cuda geldiğini iddia etmektir. Dolayısıyla Allah kavramı ile Allah&rsquo;ın yaratıcısı kimdir sorusu, birbiriyle uyuşmamaktadır.</p>\n\n<p>\n	Bazen cahil kimseler i&ccedil;in ş&ouml;yle bir &ouml;rnek vermektedirler: &ldquo;Herşey, şeker vasıtasıyla tatlıdır. Ama şekerin tatlılığı kendisindendir veya herşey ışık sayesinde aydınlığa kavuşmaktadır. Ama ışık bizzat aydınlıktır.&rdquo;</p>\n\n<p>\n	Elbette bu &ouml;rnekler, insana konuyu anlamada yardımcı olmaktadır. Ama konumuzla uyum i&ccedil;inde değildir. Ama anlatma makamında bu &ouml;rneklerden yardım almak zorundayız. Bu y&uuml;zden, &ldquo;her varlığın varlığı Allah&rsquo;tandır. O halde Allah&rsquo;ın varlığı kimdendir?&rdquo; sorusuna cevap olarak bu &ouml;rnekler zikredildikten sonra ş&ouml;yle s&ouml;ylemek gerekir: &ldquo;Allah&rsquo;ın varlığı bizzat kendisindendir ve Allah&rsquo;ın varlığının kendisinden kaynaklanmaktadır.&rdquo;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porseşha ve Pasuhha, Ayetullah Cafer S&uuml;bhani, s. 28-32</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Zincirleme, silsile halinde; varlıkların birbirini meydana getirdiği veya varlıkların, zincirleme sebeplerin neticesi olduğunu ihtiv&acirc; eden batıl bir g&ouml;r&uuml;şt&uuml;r ki, buna devir de denir.</p>\n	</div>\n</div>','Eğer Herşeyin bir Yaratıcısı Varsa O Halde Allah’ın Yaratıcısı Kimdir?','','publish','closed','open','','eger-herseyin-bir-yaraticisi-varsa-o-halde-allahin-yaraticisi-kimdir','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3203',0,'post','',0),(3204,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h1 dir=\"LTR\">\n	&nbsp;</h1>\n\n<p dir=\"LTR\">\n	Mead inancı, insanın hayatında cevaplamaya &ccedil;alıştığı, &uuml;&ccedil; temel sorudan biri olan, genel anlamda varlık &acirc;leminin ve &ouml;zel anlamda biz insanların sonunun ne olacağı ve nereye varacağı sorusuna verilen bir cevaptır.</p>\n\n<p dir=\"LTR\">\n	Bilindiği &uuml;zere, doğuştan insanda bulunan bilin&ccedil;lenme i&ccedil;g&uuml;d&uuml;s&uuml;, insan zihninde aşağıda a&ccedil;ıklayacağımız, &uuml;&ccedil; temel soru oluşturmaktadır. Bu sorular, insan aklını kendine meşgul eden en temel sorulardır. Hi&ccedil;bir insan, bu sorulara bir cevap bulmadık&ccedil;a rahat edemez; kendini mutlu hissedemez. Dolayısıyla istisnasız her insanın, bu sorulara m&uuml;spet veya menfi y&ouml;nde mutlaka bir cevabı olmuş ve olmaktadır. Bu &uuml;&ccedil; soru şunlardır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-&nbsp; </strong>Genel olarak varlık &acirc;leminin ve &ouml;zel olarak insanın menşei nedir, varlığı nereden kaynaklanmıştır?</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; İnsan ve varlık &acirc;leminin mevcudiyetinde bir hedef s&ouml;z konusu mudur? İnsanın şimdiki yaşamında riayet etmesi gereken belli bir yaşam bi&ccedil;imi var mıdır?</p>\n\n<p dir=\"LTR\">\n	<strong>3-&nbsp; </strong>Varlık &acirc;leminin, &ouml;zellikle de insanın nihayeti nereye varacak? Acaba insan, &ouml;lmekle yok olup gidiyor mu? Yoksa &ouml;l&uuml;m, yok oluş olmayıp; aksine, farklı bir şekilde olsa bile, &ouml;l&uuml;mden sonra yaşam bir şekilde devam etmekte midir?</p>\n\n<p dir=\"LTR\">\n	İnsanın, cihanın bir yaratıcısı olup olmadığını araştırması, birinci soruya cevap bulmak i&ccedil;indir. İlahi el&ccedil;ilerin olup olmadığına dair yapılan incelemeler de, ikinci soruya bir cevap bulmak i&ccedil;in yapılan incelemelerdir. &Ouml;l&uuml;m&uuml;n, hayatın son bulması olmadığı, insanın &ouml;lmekle yeni bir hayata giriş yaptığı ve belli bir g&uuml;nde d&uuml;nyada yaptığından dolayı hesaba &ccedil;ekileceğini ifade eden, mead konusundan bahsetmek ise, &uuml;&ccedil;&uuml;nc&uuml; soruyu cevaplamak doğrultusunda yapılan bir araştırmadır.</p>\n\n<h4 dir=\"LTR\">\n	&Ouml;l&uuml;m: Ebedi &Acirc;leme Giriş</h4>\n\n<p dir=\"LTR\">\n	&Ouml;l&uuml;m, bazıları i&ccedil;in dehşet verici ve korkun&ccedil; bir olaydır. Ama b&uuml;t&uuml;n il&acirc;hi dinlerde olduğu gibi, İslami d&uuml;nya g&ouml;r&uuml;ş&uuml;nde de &ouml;l&uuml;m, farklı bir şekilde değerlendirilmektedir.</p>\n\n<p dir=\"LTR\">\n	İslam a&ccedil;ısından &ouml;l&uuml;m, ebedi olan bir &acirc;leme ge&ccedil;iş kapısı ve k&ouml;pr&uuml;s&uuml; olup, aslında ikinci bir doğum demektir. Bu kapı ve k&ouml;pr&uuml;den herkes ge&ccedil;ecektir. Ancak bu ge&ccedil;iş, bazıları i&ccedil;in &uuml;z&uuml;c&uuml; ve acı olabileceği gibi, kendileri ile bu &ouml;nemli yolculuk i&ccedil;in yeterli azık g&ouml;t&uuml;renlere sevindirici ve &ccedil;ok tatlı bir yaşantının başlangıcı olacaktır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, Hz. Resul ve Ehl-i Beyt İmamları bu konu &uuml;zerinde fazlasıyla durmuş ve farklı tabirlerle herkes i&ccedil;in ge&ccedil;erli olan bu &ouml;nemli ve kesin geleceğin hakikatini a&ccedil;ıklamışlardır.</p>\n\n<h4 dir=\"LTR\">\n	Kur&#39;an-ı Kerim ve &Ouml;l&uuml;m</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Her nefis &ouml;l&uuml;m&uuml; tadıcıdır. Yaptıklarınızın karşılığı, ancak kıyamet g&uuml;n&uuml; eksiksizce &ouml;denecektir...&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayette &ouml;l&uuml;m&uuml;n t&uuml;m canlı varlıklar i&ccedil;in ge&ccedil;erli kesin bir kural olduğundan bahsedilmektedir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;in ayetleri, &ouml;l&uuml;m&uuml;n inanlar i&ccedil;in verilmiş bir s&ouml;z, inanmayan ve dalalete sapanlar i&ccedil;in ise, bir tehdit niteliğini taşıdığını vurgulamaktadır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın: <strong>&quot;Yaptıklarınızın karşılığını kıyamet g&uuml;n&uuml;nde alacaksınız&quot;</strong> buyruğu, d&uuml;nyanın amel yeri olduğuna, ahiretin ise, amel yeri olmayıp hesap yeri olduğuna işaret etmektedir.</p>\n\n<p dir=\"LTR\">\n	Nitekim Hz. İmam Ali /a.s/ da ş&ouml;yle buyurmuştur: <em>&quot;Bu g&uuml;n amel g&uuml;n&uuml;d&uuml;r, hesap g&uuml;n&uuml; değil; yarın ise hesap g&uuml;n&uuml;d&uuml;r, amel g&uuml;n&uuml; değil.&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p dir=\"LTR\">\n	Bir&ccedil;okları, &ouml;l&uuml;m&uuml; yok oluş ve her şeyin son bulması zannettiklerinden, &ouml;l&uuml;mden korkarlar. Oysa Kur&#39;an-ı Kerim, &ouml;l&uuml;m&uuml;n yok olup gitmek olmadığını ve yalnızca madde &ouml;tesi olan ruhun maddi bedenle olan irtibatının kesilmesi olduğunu beyan etmiştir.</p>\n\n<p dir=\"LTR\">\n	Bu anlam, &ouml;l&uuml;m&uuml;n beyanında kullanılan <em>-teveffa-</em> kelimesinden anlaşılmaktadır. Bu kelime, Arap&ccedil;ada bir kimsenin hakkının tamamını alması anlamında kullanılır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Allah, nefisleri, &ouml;l&uuml;m&uuml; anında, hen&uuml;z &ouml;lmemişlerin de uyudukları sırada /ruhlarını/ alır. B&ouml;ylece &ouml;l&uuml;m&uuml;ne h&uuml;kmettiklerini /kıyamete kadar/ alıkoyar. Diğerlerini /uykudakileri/, mukadder bir m&uuml;ddete /ecellerinin sonuna/ kadar salıverir. Ş&uuml;phe yok ki; bunda, d&uuml;ş&uuml;nen bir kavim i&ccedil;in /Allah&#39;ın kudret ve ilmine delalet eden/ al&acirc;metler vardır.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala, &ouml;l&uuml;m olayının kolayca kavranılması i&ccedil;in, bu ayet-i kerimede uyku misalini zikretmekle, uykuda olanların ruhlarının bedenleri ile ilişkilerinin azalmasının &ouml;l&uuml;me bir misal teşkil ettiğini vurgulamıştır.</p>\n\n<p dir=\"LTR\">\n	Ayette ge&ccedil;en <em>&ndash;enfus-</em> kelimesinden maksat insanların bedenlerine ait olan ruhlardır. Yani; &ouml;l&uuml;m halinde ruhun bedenle alakası kesilir ve artık ruhun beden &uuml;zerinde herhangi bir idare ve tasarrufu kalmıyor.</p>\n\n<p dir=\"LTR\">\n	Ayette ge&ccedil;en <em>-mevtiha-</em> kelimesinden maksat, bedenlerin &ouml;l&uuml;m&uuml;d&uuml;r. Kur&#39;an-ı Kerim, uyku halinde alınan ruhlarla, &ouml;l&uuml;m anında bir daha bedene d&ouml;nmemek &uuml;zere alınan ruhlar arasında fark g&ouml;zetip, iki kısma ayırarak, &ouml;l&uuml;m fermanı gelmeyenlerin ruhlarının belli bir m&uuml;ddete kadar yaşamak i&ccedil;in tekrar bedenlerine d&ouml;nd&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; belirtmiştir.</p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerime, insanları uyuduktan sonra tekrar uyanmak &uuml;zerinde tefekk&uuml;r ederek, bu g&uuml;nl&uuml;k hadiseden bile ibret almaya davet etmektedir. Bilmeliyiz ki, her şeyin tedbir ve idaresi Allah&#39;ın elindedir. Bir g&uuml;n herkes nihayet onun tarafına d&ouml;n&uuml;p hesaba &ccedil;ekilecektir.</p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerimeden, insan ruhu ile bedeni arasında yakın bir bağlantı olmasıyla birlikte, ruhun m&uuml;stakil bir varlık olduğu da anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; ruh uyku halinde, &ouml;zellikle de r&uuml;ya halinde, bedenden ayrılıp m&uuml;stakil yaşayabilmektedir.</p>\n\n<p dir=\"LTR\">\n	Ayrıca, bu ayet-i kerimede &ouml;l&uuml;m ve uykunun her ikisi de <em>&quot;teveffi&quot;</em> olarak zikrediliyor. Bu ise, ruhun alınmasıdır. Aralarındaki &ouml;nemli fark şudur ki; &ouml;l&uuml;m, ruhun bir daha bedene d&ouml;nmemek &uuml;zere alınması, uyku ise, ruhun alınıp tekrar bedene d&ouml;nebilmesidir.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Cafer Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Uyku halinde olan her şahsın ruhu g&ouml;k &acirc;lemine y&uuml;kselir, ama can bedende kalır. O halde ruh ile can arasında, g&uuml;neş ile ışını arasında olan bağlantıya benzer bir bağlantı vardır. Eğer Allah Teala, ruhun alınması i&ccedil;in izin verirse, can da ruha d&ouml;ner, ama eğer ruhun alınmasına izin vermezse, ruh cana doğru d&ouml;ner. İşte Allah Teala&#39;nın <strong>&quot;Ruhları &ouml;l&uuml;m anında alır...&quot;</strong> buyruğunun anlamı budur.&quot;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p dir=\"LTR\">\n	Demek ki, ruh bedene oranla &uuml;&ccedil; &ouml;zelliğe sahiptir:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; Tam irtibat, /uyanık halinde/</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; Yarım irtibat, /uyku halinde/</p>\n\n<p dir=\"LTR\">\n	<strong>3-</strong>&nbsp; İrtibatın tamamıyla kesilmesi /&ouml;l&uuml;m halinde/.</p>\n\n<h4 dir=\"LTR\">\n	Ehl-i Beyt&#39;in Nazarında &Ouml;l&uuml;m&uuml;n Hakikati</h4>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/&#39;dan &ouml;l&uuml;m hakkında sorulduğunda, Hazret ş&ouml;yle buyurdular: <em>&quot;&Ouml;l&uuml;m, size her gece gelen uyku demektir. Sadece değişen şey, &ouml;l&uuml;m&uuml;n uzun m&uuml;ddetli olmasıdır. &Ouml;len şahıs ancak kıyamet g&uuml;n&uuml; &ouml;l&uuml;m uykusundan kalkacaktır. Uykuda iken sevindirici ve korkutucu şeyler g&ouml;renin hali nasılsa, &ouml;lenin durumu da &ouml;yledir. O halde kendinizi kesin geleceğe hazırlayınız.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p dir=\"LTR\">\n	Yine İmam Zeyn&uuml;labidin /a.s/&#39;a: <em>&quot;&Ouml;l&uuml;m nedir?&quot; diye sorulduğunda, cevaben ş&ouml;yle buyurdular: &quot;&Ouml;l&uuml;m, m&uuml;min i&ccedil;in kirli ve &uuml;zeri haşere dolu elbiseyi &ccedil;ıkarmak, ağır zincirlerden kurtulmak ve en kıymetli elbiselere, g&uuml;zel kokulara, en iyi cennet bineklerine ve evlerine ulaşmak demektir. K&acirc;fir i&ccedil;in ise &ouml;l&uuml;m, kıymetli elbiseyi &ccedil;ıkarmak, &ccedil;ok sevdiği evlerden ayrılmak, kirli ve eziyet verici elbiselere b&uuml;r&uuml;nmek, dehşet verici b&uuml;y&uuml;k azaba yakalanmaktır.&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Sadık /a.s/&#39;a: &quot;Bize &ouml;l&uuml;m&uuml; anlatın denince, İmam /a.s/ ş&ouml;yle buyurur: <em>&quot;&Ouml;l&uuml;m, m&uuml;min i&ccedil;in en g&uuml;zel bir kokuyu koklamak gibidir, onun kokusunun g&uuml;zelliğinden uykuya dalar. &Ouml;l&uuml;m ondan her t&uuml;rl&uuml; yorgunluk ve acıyı giderir. K&acirc;fir i&ccedil;in ise, yılanın veya akrebin</em> <em>sokması gibi ve belki daha şiddetlidir.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p dir=\"LTR\">\n	Bu arada Hazret&#39;e: &quot;Bazıları; &quot;&Ouml;l&uuml;m testere ile kesilmekten, makasla doğranmaktan, taşlarla vurulmaktan ve iğneyi g&ouml;z i&ccedil;erisinde d&ouml;nd&uuml;rmekten daha şiddetli olduğunu s&ouml;yl&uuml;yorlar&quot; dendi.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine, İmam /a.s/ ş&ouml;yle devam eder: <em>&quot;Bazı k&acirc;firler ve fasıklar i&ccedil;in &ouml;l&uuml;m b&ouml;yledir. Onlardan bu acıları &ccedil;ekenlerin durumunu g&ouml;rm&uuml;yor musunuz? İşte o acılar bundan ve d&uuml;nya azabından daha ağırdır.&quot;</em></p>\n\n<p dir=\"LTR\">\n	Bu esnada İmam&#39;a: &quot;&Ouml;yleyse, ni&ccedil;in bazı k&acirc;firlerin ruhlarının kolaylıkla alındığını g&ouml;r&uuml;yoruz? Onlardan bazıları konuşur, şaka yapar ve g&uuml;le g&uuml;le can verir, buna karşılık m&uuml;minler i&ccedil;erisinde bazılarının &ouml;l&uuml;m&uuml; bu kolaylıkla olurken, bazı m&uuml;min ve k&acirc;firler ise, &ouml;l&uuml;m anında bu zorlukları g&ouml;r&uuml;yorlar&quot; dendi.</p>\n\n<p dir=\"LTR\">\n	İmam /a.s/ bu soruya da şu cevabı verdi: <em>&quot;&Ouml;l&uuml;m esnasında m&uuml;minin karşılaştığı kolaylık, m&uuml;k&acirc;fatının bilfiil acilen başlamasından; karşılaştığı zorluk ise, onun g&uuml;nahlarını temizleyerek, ahirete temiz olarak gelmesi ve hi&ccedil;bir engelle karşılaşmadan il&acirc;hi m&uuml;k&acirc;fata liyakat kazanması i&ccedil;indir. </em></p>\n\n<p dir=\"LTR\">\n	<em>K&acirc;firlerin &ouml;l&uuml;m esnasında g&ouml;rd&uuml;ğ&uuml; kolaylık ise, d&uuml;nyada iken iyiliklerinin karşılığını g&ouml;r&uuml;p, ahirete yalnızca azabı gerektiren sebeplerle girmeleri i&ccedil;in iken; &ouml;l&uuml;m anında karşılaştığı zorluklar ise, iyiliklerinin m&uuml;k&acirc;fatı bittiğinden dolayı Allah&#39;ın cezasının başlamasındandır. İşte durum budur. Allah adildir, kimseye zulmetmez.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Musa Kazım /a.s/, &uuml;zerine &ouml;l&uuml;m ağırlığının &ccedil;&ouml;k&uuml;p de kimseye cevap veremez durumda olan bir hastayı ziyaret eder. Bu arada orada bulununlar: &quot;Ey Resulullah&#39;ın oğlu! Arkadaşımızın durumunun nasıl olduğunu ve &ouml;l&uuml;m&uuml;n ne olduğunu bilmek isterdik&quot; derler.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine, İmam /a.s/ ş&ouml;yle buyurur: <em>&quot;&Ouml;l&uuml;m temizleyicidir. M&uuml;minleri g&uuml;nahlarından temizler. &Ouml;l&uuml;m, m&uuml;minin &ccedil;ektiği en son acı</em> <em>ve &uuml;zerinde kalan en son g&uuml;nahlarının kefaretidir. &Ouml;l&uuml;m, k&acirc;firler i&ccedil;in de arındırıcıdır. Ancak onları iyiliklerinden arındırır. Dolayısıyla kolay &ouml;l&uuml;m, k&acirc;fir i&ccedil;in tadacağı en son lezzet, en son nimet ve en son rahmettir. Kolay &ouml;l&uuml;m k&acirc;firlere iyilikleri karşısında verilen en son m&uuml;k&acirc;fattır. Bu arkadaşınıza gelince, o g&uuml;nahlarından arındı, su&ccedil;larından temizlendi ve bir elbisenin yıkanıp kirlerden temizlendiği gibi, tertemiz olup, ebedi evimizde biz Ehl-i Beyt&#39;le beraber olmaya hak kazandı.&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h2 dir=\"LTR\">\n	&Ouml;l&uuml;mden Korkmanın Nedenleri</h2>\n\n<h3 dir=\"LTR\">\n	1- &Ouml;l&uuml;m&uuml;, Yokluk ve Her Şeyin Fani Olup Son Bulması Olarak G&ouml;rmek</h3>\n\n<p dir=\"LTR\">\n	Bazı insanlar &ouml;l&uuml;me yokluk ve her şeyin fani olup son bulması olarak bakmaktadırlar. Materyalist d&uuml;ş&uuml;nceye sahip olan bu tip insanlar, elbette ki &ouml;l&uuml;mden korkacaklardır. Zira onlara g&ouml;re &ouml;l&uuml;m, hayat d&acirc;hil, onların candan bağlandıkları her şeylerini bir anda yokluk &acirc;lemine g&ouml;t&uuml;ren korkun&ccedil; bir hadisedir. O halde b&ouml;yle insanların &ouml;l&uuml;mden korkmaları tabiidir.</p>\n\n<p dir=\"LTR\">\n	Buna karşılık, insanların yoğun &ccedil;oğunluğu, &ouml;l&uuml;me yok olup gitme değil, daha &uuml;st&uuml;n, daha m&uuml;kemmel bir hayata ge&ccedil;iş g&ouml;z&uuml;yle bakmaktadırlar. İman ehli olan bu gruba g&ouml;re, &ouml;l&uuml;m yokluk ve her şeyin son bulması değildir ve insan &ouml;lmekle fani olup gitmez.</p>\n\n<p dir=\"LTR\">\n	İnsan, nasıl &ouml;lmekle yok olup gider? Oysa Allah Teala, yaratılış itibariyle insanın kalbinde ebedilik aşkı ve sevgisi koymuştur. İnsanın i&ccedil;inde bulunan beka ve ebediliğe olan aşk ve istek, insanın yokluk ve fena i&ccedil;in yaratılmadığının en a&ccedil;ık delildir. O halde &ouml;l&uuml;m, insanın fani olan d&uuml;nya hayatından ebedi bir hayat olan, ahiret hayatına ge&ccedil;işinden başka bir şey değildir.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;in: <em>&quot;Sizler fena /yokluk/ i&ccedil;in değil, beka /ebedilik/ i&ccedil;in yaratılmışsınız ve &ouml;l&uuml;mle sadece bir evden &ouml;teki bir eve taşınıyorsunuz&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> buyruğu bunu en g&uuml;zel şekilde ifade etmektedir.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ da bu hakikate işaretle ş&ouml;yle buyurmuştur: <em>&quot;Fani d&uuml;nyasını g&uuml;zelleştiren, ahiretini ise unutana şaşarım! &Ouml;l&uuml;m, fani d&uuml;nyadan ayrılmak, temizlenmek ve g&uuml;zellik evine g&ouml;&ccedil; etmektir.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam H&uuml;seyin /a.s/&#39;ın Aşura g&uuml;n&uuml; ashabına hitaben yaptığı konuşmada ge&ccedil;en: <em>&quot;Ey b&uuml;y&uuml;k insanların oğulları! Sabırlı olunuz. &Ouml;l&uuml;m, sadece sizleri d&uuml;nya zorluklarından ve kederlerinden, ebedi nimetler ve cennet bağlarının tarafına ge&ccedil;işinizi sağlayan bir k&ouml;pr&uuml;d&uuml;r. &Ouml;yleyse, sizden herhangi biriniz hapisten kurtulup saraya girmekten rahatsız olabilir mi?! Ama &ouml;l&uuml;m, d&uuml;şmanlarınız /Yezidiler/ i&ccedil;in saraydan, zindan ve azap tarafına intikal etmektir. Babam, Allah Resul&uuml;&#39;n&uuml;n /s.a.a/ ş&ouml;yle buyurduğunu rivayet etti: &quot;D&uuml;nya m&uuml;mine zindan, k&acirc;fire cennettir. &Ouml;l&uuml;m, m&uuml;minler i&ccedil;in cennet bağlarına, k&acirc;firler i&ccedil;in ise cehenneme ge&ccedil;iş k&ouml;pr&uuml;s&uuml;d&uuml;r&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> buyruğu işte bu inancın &uuml;r&uuml;n&uuml;d&uuml;r. B&ouml;yle bir inanca sahip olan kimse, &ouml;l&uuml;mden korkmak bir yana; &ouml;l&uuml;me, kurtuluş ve saadete erme kapısı olarak bakar. Hatta Hz. Ali /a.s/&#39;ın tabiriyle <em>&quot;Eğer Allah&#39;ın onlara yazmış olduğu ecel olmasaydı, onların il&acirc;hi m&uuml;k&acirc;fata olan aşk ve il&acirc;hi cezadan olan korkularından, bir an bile ruhları bedenlerinde istikrar bulmazdı. Onların g&ouml;zlerinde Yaratan ululanmış ve O&#39;ndan gayrı her şey k&uuml;&ccedil;&uuml;lm&uuml;şt&uuml;r.&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<h3 dir=\"LTR\">\n	2- &Ouml;l&uuml;m&uuml;n Hakikatini Bilmemek</h3>\n\n<p dir=\"LTR\">\n	İnsanın &ouml;l&uuml;m&uuml;n hakikatini bilmemesi, onun &ouml;l&uuml;mden korkmasına yol a&ccedil;an etkenlerden bir diğeridir. Bu etken &ouml;zellikle de &ouml;l&uuml;m&uuml;n hakikatini iyice bilmeyen iman ehli olan kimselerde s&ouml;z konusudur.</p>\n\n<p dir=\"LTR\">\n	İmam Ali Naki /a.s/ ashabından hasta olan birinin ziyaretine gider. İmam hastanın &ouml;l&uuml;m korkusundan ağladığını ve perişan bir vaziyette olduğunu g&ouml;r&uuml;nce, ona ş&ouml;yle buyurur: <em>&quot;Ey Allah&#39;ın kulu! Sen &ouml;l&uuml;mden korkuyorsun. &Ccedil;&uuml;nk&uuml; &ouml;l&uuml;m&uuml;n ne olduğunu /hakikatini/ bilmiyorsun. </em></p>\n\n<p dir=\"LTR\">\n	<em>S&ouml;yle bakalım; eğer bedenin temiz olmaz, bedenindeki kirlilik ve pislik seni rahatsız eder, v&uuml;cudunu yara ve uyuz sarar ve bu arada banyoya gitmekle bedenindeki bu pisliklerin hepsinin yok olup gideceği bilincinde olursan, bu durumda banyoya giderek v&uuml;cudundaki pisliklerin temizlenmesini mi, yoksa bu işi sevmeyip, &ouml;yle kalmayı mı istersin?! </em></p>\n\n<p dir=\"LTR\">\n	Hasta: &quot;Ey Peygamberin oğlu! Banyoya gidip temizlenmeyi tercih ederim&quot; cevabını verir.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine, İmam: <em>&quot;&Ouml;yleyse; bilmelisin ki, &ouml;l&uuml;m de temizliktir. Kendini pisliklerden ve g&uuml;nahlardan arındırmak i&ccedil;in &ouml;l&uuml;m son fırsattır. Eğer &ouml;l&uuml;mle karşılaşır ve o kapıdan ge&ccedil;ersen, muhakkak her t&uuml;rl&uuml; h&uuml;z&uuml;n, keder ve pislikten kurtulup, her t&uuml;rl&uuml; neşe ve sevince kavuşarak saadete ulaşacaksın&quot; </em>buyurur.</p>\n\n<p dir=\"LTR\">\n	Bu arada İmam /a.s/&#39;ın bu hikmetli s&ouml;zlerinden sonra o hasta rahatlığa kavuşur. H&uuml;z&uuml;n ve kederi sevince d&ouml;n&uuml;ş&uuml;r ve g&ouml;zlerini yumarak &ouml;l&uuml;me teslim olur.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/&#39;a: &quot;Neden şu m&uuml;sl&uuml;manlar &ouml;l&uuml;mden nefret edip korkuyorlar?&quot; dendi.</p>\n\n<p dir=\"LTR\">\n	İmam /a.s/ cevaben ş&ouml;yle buyurdu: <em>&quot;Onlar, onun hakikatini bilmediklerinden ondan nefret ediyorlar. Eğer onlar, onun hakikatini iyice bilselerdi ve doğrudan Allah&#39;ın dostlarından olsalardı, onu sever ve ahiretin onlar i&ccedil;in d&uuml;nya hayatından daha hayırlı olduğunu anlarlardı.&quot;</em></p>\n\n<p dir=\"LTR\">\n	Sonra İmam yanlarında bulunan bir hastaya: <em>&quot;Ey Allah&#39;ın kulu! Acaba &ccedil;ocuk ve deli bir insan, ni&ccedil;in ona sıhhati getirip, bedenindeki acıları gideren ilacı kullanmaktan nefret ediyor?&quot;</em> dedi.</p>\n\n<p dir=\"LTR\">\n	Hasta: <em>&quot;Onlar ilacın faydasını bilmediklerinden ondan korkuyorlar&quot; </em>dedi.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine, İmam /a.s/ ş&ouml;yle buyurdu: <em>&quot;Muhammed&#39;i hak olarak peygamber kılan Allah&#39;a yemin ederim ki, kim doğru olarak &ouml;l&uuml;me hazırlanırsa, &ouml;l&uuml;m&uuml;n hastayı tedavi etmek i&ccedil;in kullanılan ila&ccedil;tan daha faydalı olduğunu anlar.</em></p>\n\n<p dir=\"LTR\">\n	<em>Eğer onlar, &ouml;l&uuml;m&uuml;n onlara getireceği nimetleri bilselerdi, sabırlı ve akıllı bir insanın hastalığı giderip sıhhati kazandıran ilacı istemesinden daha fazla &ouml;l&uuml;m&uuml; isterlerdi.&quot;</em><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<h3 dir=\"LTR\">\n	3- İnsanın D&uuml;nya Hayatına Olan Aşırı D&uuml;şk&uuml;nl&uuml;ğ&uuml; Neticesinde Ahiret Hayatını Unutması</h3>\n\n<p dir=\"LTR\">\n	İnsanın &ouml;l&uuml;mden korkmasına yol a&ccedil;an &uuml;&ccedil;&uuml;nc&uuml; sebep, onun d&uuml;nya hayatına karşı aşka varacak şekilde olan aşırı d&uuml;şk&uuml;nl&uuml;ğ&uuml;d&uuml;r. Zira hi&ccedil;bir kimse maşukundan ayrılmayı sevmez ve onu maşukundan ayıracak şeylerden de korkup nefret eder.</p>\n\n<p dir=\"LTR\">\n	İmam Cafer Sadık /a.s/ ş&ouml;yle buyuruyor: <em>&quot;Adamın biri, Resulullah /s.a.a/&#39;in huzuruna gelerek ş&ouml;yle dedi: &quot;Ey Resulullah, ben neden &ouml;l&uuml;mden korkuyorum?&quot; </em></p>\n\n<p dir=\"LTR\">\n	<em>Allah Resul&uuml;, o şahsa: &quot;Mali durumun iyi midir?&quot; diye sordular. </em></p>\n\n<p dir=\"LTR\">\n	<em>O: &quot;Ey Resulullah! Evet, mali durumum yerindedir&quot; dedi. </em></p>\n\n<p dir=\"LTR\">\n	<em>Allah Peygamberi: &quot;Ahiretini kazanmak i&ccedil;in bir şey g&ouml;nderebildin mi?&quot; dedi. </em></p>\n\n<p dir=\"LTR\">\n	<em>O şahıs: &quot;Hayır&quot; dedi.</em></p>\n\n<p dir=\"LTR\">\n	<em>Hz. Resulullah: &quot;İşte bundan dolayı &ouml;l&uuml;m&uuml; sevmiyorsun&quot; buyurdular.&quot; </em></p>\n\n<p dir=\"LTR\">\n	Sonra da Hz. İmam Cafer Sadık /a.s/: <em>&quot;İnsanın kalbi mal varlığı iledir, eğer onu kendisinden &ouml;ne g&ouml;nderirse, ona kavuşmayı ve malıyla baş başa kalmayı ister&quot; </em>buyurdular.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h3 dir=\"LTR\">\n	4- Amel Dosyasının G&uuml;nahlarla Dolu Olması</h3>\n\n<p dir=\"LTR\">\n	İnsanın &ouml;l&uuml;mden korkmasına sebep olan bir etken de, amel dosyasının g&uuml;nahlarla dolu olmasıdır. B&ouml;yle bir insan, &ouml;l&uuml;m&uuml; yokluk olarak g&ouml;rmese bile, &ouml;l&uuml;mden korkar. &Ccedil;&uuml;nk&uuml; &ouml;ld&uuml;ğ&uuml; takdirde yaptığı &ccedil;irkinliklerden dolayı kendisini acı bir akıbetin beklediğini g&ouml;rmektedir. B&ouml;yle bir insanın durumu hapishaneden &ccedil;ıkarıldığında idam edileceğini bilen mahk&ucirc;mun durumuna benzer ki, elbette b&ouml;yle bir mahk&ucirc;m, hapishaneden &ccedil;ıkmayı istemez. &Ccedil;&uuml;nk&uuml; &ccedil;ıkarıldığı takdirde, darağacına g&ouml;t&uuml;r&uuml;leceğini bilmektedir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;De ki: &quot;Ey Yahudiler! Eğer ger&ccedil;ekten diğer insanlar değil de, kendinizi Allah&#39;ın dostları sanıyorsanız ve s&ouml;z&uuml;n&uuml;zde samimi iseniz, haydi &ouml;l&uuml;m&uuml; isteyiniz! H&acirc;lbuki onlar &ouml;nceden yaptıkları şeyler y&uuml;z&uuml;nden &ouml;l&uuml;m&uuml; asla istemezler. Ş&uuml;phesiz Allah zalimleri iyi bilir.&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerimede Allah Teala Resul&uuml;&#39;ne, Yahudilere, iddia ettikleri şekilde, Allah&#39;ın dostlarının yalnızca kendileri olduğu inancında iseler, &ouml;l&uuml;m&uuml; isteyerek Allah&#39;ın likasını arzulamaları gerektiğini bildirmesini buyuruyor. &Ccedil;&uuml;nk&uuml; Allah&#39;ın velisi ve dostu Rabbine kavuşmayı temenni etmelidir. Sizler de, kendinizin kesin olarak Allah&#39;ın dostları olduğunuza inanıyorsanız, o halde sizinle Allah&#39;ın cenneti arasındaki engel sadece &ouml;l&uuml;md&uuml;r ve &ouml;l&uuml;m&uuml; arzu etmeniz lazımdır. &Ccedil;&uuml;nk&uuml; engelin ortadan kalkmasıyla Allah&#39;a ve O&#39;nun sonsuz nimetlerine kavuşacaksınız!</p>\n\n<p dir=\"LTR\">\n	Sonra Allah Teala, onların işledikleri g&uuml;nahlardan dolayı asla &ouml;l&uuml;m&uuml; arzu etmeyeceklerini buyurarak, onların ger&ccedil;ekte zalim olduklarını ve zalim olan kimsenin hi&ccedil;bir zaman Allah&#39;a kavuşmayı sevmeyeceğini belirterek, bu hakikate işaret etmiştir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p dir=\"LTR\">\n	Adamın biri, İmam Hasan /a.s/&#39;a: &quot;Bizler neden &ouml;l&uuml;m&uuml; sevmiyoruz ve ondan &ccedil;ekiniyoruz?&quot; diye sorduğunda, İmam /a.s/ şu cevabı vermişlerdir:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;Sizler ahiretinizi viran ettiniz, d&uuml;nyanızı ise s&uuml;slediniz, dolayısıyla s&uuml;slediğiniz yerden harabeye gitmeyi istemiyorsunuz.&quot;</em><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p dir=\"LTR\">\n	Netice olarak; &ouml;l&uuml;mden korkmanın esas nedenleri, &ouml;l&uuml;m&uuml; yok oluş bilmek, &ouml;l&uuml;m&uuml;n hakikati konusunda yeterli ve doğru bilgi sahibi olmamak, amel dosyasının sevaplardan boş olup g&uuml;nahlarla dolu olması ve aşırı d&uuml;nya sevgisidir. Tabiidir ki, bu duyguları yenmek ve Allah&#39;ın huzuruna g&uuml;nahsız olarak varmak, ancak ger&ccedil;ek bir tevbe, kuvvetli bir iman ve imanın gereğini yerine getirmekle ger&ccedil;ekleşebilir.</p>\n\n<h2 dir=\"LTR\">\n	İnsanlık &Acirc;lemi Ve Ahiret İnancı</h2>\n\n<p dir=\"LTR\">\n	Ahirete inanmak, b&uuml;t&uuml;n il&acirc;hi dinlerin temelini oluşturmaktadır. Bir dinden ahiret inancının alınması, o dinin temelden &ccedil;&ouml;k&uuml;p yok olmasına eşittir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;hi dinler, mebde /yaratıcı/ ve mead /&ouml;ld&uuml;kten sonra tekrar dirilip kıyamet g&uuml;n&uuml;nde yaptığının karşılığını bulmak/ inancı &uuml;zerine kurulmuştur.</p>\n\n<p dir=\"LTR\">\n	Peygamber ve imamet inancı ise, aslında bu iki ilkeyi tebliğ edip gereğinin uygulanmasını sağlamak i&ccedil;indir. B&uuml;t&uuml;n il&acirc;hi peygamberler, insanoğluna; varlık &acirc;leminin, sonsuz ilim ve kudret sahibi olan bir yaratıcısı olduğu, bu evrenin beyhude ve boş yere yaratılmadığı, bu birka&ccedil; g&uuml;nl&uuml;k d&uuml;nya hayatının &ouml;tesinde ahiret denen ebedi bir yurdun bulunduğu, d&uuml;nyanın ise sadece bu ebedi yaşam i&ccedil;in azık toplama yeri olduğu, insanın da burada elde ettiği iyi veya k&ouml;t&uuml; kazancıyla bu ge&ccedil;ici duraktan o kalıcı yurda g&ouml;&ccedil;eceği ve peygamber olarak kendilerinin, insana bu seyirde yardımcı olmak &uuml;zere evrenin yaratıcısı tarafından g&ouml;nderildikleri mesajını vermişlerdir.</p>\n\n<p dir=\"LTR\">\n	Sonra; il&acirc;hi dinlerin i&ccedil;eriği, mead inancının dinin temel ilkelerinden biri olmasını gerektirir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;hi dinler, insanoğlunu kemale ulaştırmak gayesiyle g&ouml;nderilmiş ve bu doğrultuda bir takım ilkeler ortaya koymuş, birtakım kanunlara uyulmayı şart koşmuşlardır.</p>\n\n<p dir=\"LTR\">\n	A&ccedil;ıktır ki, hi&ccedil;bir kanun sisteminin ve uygulanması gereken hi&ccedil;bir ilkenin icra garantisi olmaksızın başarıya ulaşması m&uuml;mk&uuml;n değildir. İnsanın zahiri yaşantısını kontrol etmeyi ama&ccedil;layan beşeri kanun sistemlerinde dahi bu ger&ccedil;ek g&ouml;z ardı edilmemiş ve icra garantisi olarak, denetim ve yargı sistemi kurulmuştur.</p>\n\n<p dir=\"LTR\">\n	Ancak din, insanın hem zahir, hem de batınını kontrol etmek ve belli bir d&uuml;zene sokmak peşindedir. Dolayısıyla onun kontrol sistemi insanın her iki boyutuna y&ouml;nelik olmalıdır. İşte mead inancı, başlı başına varlık &acirc;leminin ger&ccedil;ek olan bir diğer boyutunu ifade etmekle birlikte, aynı zamanda dinin kontrol mekanizmasıdır. Bu inanca sahip olan insan, ne a&ccedil;ıktan, ne de gizli olarak, hi&ccedil;bir şekilde dinin ortaya koyduğu kanun ve ilkeleri &ccedil;iğnemeye kalkmaz; hatta b&ouml;yle bir şeyi fikrinden bile ge&ccedil;irmez. &Ccedil;&uuml;nk&uuml; o, i&ccedil; ve dışının her hal&uuml;karda hatası olmayan, g&uuml;&ccedil;l&uuml; bir makam tarafından kontrol altında olduğunu ve bir g&uuml;n ister a&ccedil;ık, ister gizli olsun, b&uuml;t&uuml;n yaptıklarından dolayı hesaba &ccedil;ekilip, hak ettiği karşılığı alacağını &ccedil;ok iyi bilmektedir.</p>\n\n<p dir=\"LTR\">\n	Bu nedenledir ki, b&uuml;t&uuml;n semavi dinlerin temelini, mebde /yaratıcı/ ve mead /ahiret/ inancına &ccedil;ağrı oluşturmaktadır. Her ne kadar İslam dini dışındaki il&acirc;hi dinler, zaman s&uuml;reci i&ccedil;erisinde tahriften masun kalamamışlardır. Ama yine de ahiret inancı korunmuş ve hatta bu dinlerin bug&uuml;nk&uuml; bozulmuş hallerinde bile, onların temel inan&ccedil;larının başında olagelmeye devam etmiştir.</p>\n\n<p dir=\"LTR\">\n	Bu y&uuml;zden biz, kitabımızın bu b&ouml;l&uuml;m&uuml;nde, her şeyden &ouml;nce semavi dinlerin en &ouml;nemlileri olan Mecusilik, Yahudilik ve Hıristiyanlık dinlerindeki mead inancına kısaca bir işarette bulunduktan sonra, Kur&#39;an-ı Kerim&#39;in ortaya koyduğu mead &ouml;ğretisine değinmenin, aziz okurların genel bir fikir edinmeleri a&ccedil;ısından, daha yararlı olacağı kanaatindeyiz.&nbsp;</p>\n\n<h4 dir=\"LTR\">\n	Mecusilik Dininde Ahiret İnancı</h4>\n\n<p dir=\"LTR\">\n	Semavi dinlerin en eskilerinden olan Mecusilik dininde ahiret inancı, o dinin en temel inan&ccedil; ilkelerinden biridir.</p>\n\n<p dir=\"LTR\">\n	Mecusilik dininin peygamberi olan Zerd&uuml;şt, kendine tabi olanlara ş&ouml;yle talim ederdi: &quot;Bu cihanın &ouml;mr&uuml; sona erdiğinde genel kıyamet g&uuml;n&uuml; olacak. O g&uuml;nde iyileri ve k&ouml;t&uuml;leri sayacaklar. İyileri ve k&ouml;t&uuml;leri imtihan etmek i&ccedil;in ateş ve kızgın demirlerle dolu bir dere icat olacak, k&ouml;t&uuml;ler ateş ve kızgın demirlerle dolu olan o dereye atılacak, onlar ebedi olarak orada azap g&ouml;receklerdir.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p dir=\"LTR\">\n	Yine Zerd&uuml;şt Peygamber ş&ouml;yle derdi: &quot;&Ouml;l&uuml;mden az sonra her ruhun muhakemesi başlar ve akıbeti belirlenir. Ancak kıyamet g&uuml;n&uuml; olduğunda; ister iyi, ister k&ouml;t&uuml; b&uuml;t&uuml;n insanlar, iyileri k&ouml;t&uuml;lerden ayıran k&ouml;pr&uuml;n&uuml;n &uuml;zerinden ge&ccedil;eceklerdir. Bu k&ouml;pr&uuml; cehennemin &uuml;zerinde kurulmuş ve cennetin kapısına varmaktadır. Bu k&ouml;pr&uuml; &uuml;zerinde her ruhun yaptıkları ameller okunacak ve b&uuml;t&uuml;n amelleri tartılacaktır. Eğer kulun iyilikleri k&ouml;t&uuml;l&uuml;klerinden fazla olursa, o, k&ouml;pr&uuml; &uuml;zerinden kolaylıkla ge&ccedil;ip cennete varacaktır. Ama eğer, k&ouml;t&uuml;l&uuml;kleri ağır gelirse, onu cehennemin derin kuyusuna atacaklardır.</p>\n\n<p dir=\"LTR\">\n	İyiler o k&ouml;pr&uuml; &uuml;zerinden selametle ge&ccedil;ecekler; k&ouml;t&uuml;ler i&ccedil;in ise, cehennem kuyusuna d&uuml;şmekten başka bir &ccedil;are yoktur.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, mead inancı Mecusilik dininin temel inan&ccedil;larından biridir. Mecusilik dini &uuml;zerinde inceleme yapan hi&ccedil;bir bilgin, mead inancının, Mecusilik dininin temel inan&ccedil;larından biri olduğundan ş&uuml;phe etmemiştir.</p>\n\n<p dir=\"LTR\">\n	Hatta dinler &uuml;zerinde araştırma yapan bazı materyalist d&uuml;ş&uuml;nceli bilginler, Yahudilik ve Hıristiyanlık dinlerinin, mead inancını Mecusilik dininden aldığını ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p dir=\"LTR\">\n	Ancak bu, &ccedil;ok yanlış bir d&uuml;ş&uuml;nce tarzıdır. Zira semavi dinlerin temelde birbirleriyle ortak y&ouml;nlerinin bulunması, onlardan sonra geleninin, o ilkeyi &ouml;ncekinden aldığını ispatlamaz. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;hi dinlerinin temel konularda ortak olmaları semavi din olmalarının gerektirdiği bir zorunluluktur.</p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;ekte bu tip bilginler, il&acirc;hi dinlerin de, herhangi bir felsefi d&uuml;ş&uuml;nce gibi, beşerin kendi &uuml;rettiği bir d&uuml;ş&uuml;nce olduğu &ouml;nyargısına sahip olduklarından b&ouml;yle varsayımları &ouml;ne s&uuml;rmekteler. Oysa il&acirc;hi dinler, beşeri d&uuml;ş&uuml;ncenin mahsul&uuml; olmayıp, il&acirc;hi vahye dayalıdır, il&acirc;hi vahiyden kaynaklanmaktadır. B&uuml;t&uuml;n il&acirc;hi dinler, &ouml;ğretilerini Cenab-ı Hak&#39;tan alırlar. Varlık &acirc;leminin ger&ccedil;eklerini ifade eden temel &ouml;ğretiler değişmeyeceğine g&ouml;re, elbette ki, onlar temel &ouml;ğretilerinde ortak olacaklardır. Onları birbirlerinden ayıran, temel ilkeler dışında kalan şeriat farklılıklarıdır.</p>\n\n<h4 dir=\"LTR\">\n	Yahudilik Dininde Ahiret İnancı</h4>\n\n<p dir=\"LTR\">\n	Her ne kadar Yahudilik dininin temelini oluşturan Eski Ahitler diye adlandırılan Tevrat kitabında a&ccedil;ık&ccedil;a kıyamet g&uuml;n&uuml;nden bahsedilmemişse de, onda da mead ve kıyamet g&uuml;n&uuml; inancına işaret eden c&uuml;mleler mevcuttur. Biz &ouml;rnek olarak onlardan birka&ccedil;ına işaret ediyoruz:</p>\n\n<p dir=\"LTR\">\n	&quot;Allah&#39;ın gazap edeceği g&uuml;nde ne g&uuml;m&uuml;ş, ne de altın onları /insanları/ kurtaramayacaktır. &Ccedil;&uuml;nk&uuml; o g&uuml;n yery&uuml;z&uuml;n&uuml;n tamamı Allah&#39;ın gayret ateşiyle yanacaktır ve O, pek yakında b&uuml;t&uuml;n yery&uuml;z&uuml; sakinlerini sona erdirecektir.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p dir=\"LTR\">\n	&quot;Senin &ouml;l&uuml;lerin diriltilecektir, bizim &ouml;l&uuml;lerimiz de kalkacaklardır. Ey toprakta s&uuml;k&ucirc;net eden kimseler! Uyanın ve hareket edin. Zira ki, senin de şebnemin, bitkilerin şebnemi gibidir ve yakında yerk&uuml;re &ouml;l&uuml;leri dışarı atacaktır.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p dir=\"LTR\">\n	&quot;Senin &ouml;l&uuml;lerin bedenlerin kalkacağı g&uuml;nde diriltilecektir. &Ouml;yleyse, ey Toprak sakinleri! Uyanın ve hareket edin.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p dir=\"LTR\">\n	İşte bu c&uuml;mleler, kıyamet g&uuml;n&uuml;n&uuml;n olacağına ve o g&uuml;nde &ouml;l&uuml;lerin tekrar diriltileceğine işaret etmekteler. Elbette Yahudilik dininin zaman s&uuml;reci i&ccedil;erisinde pek &ccedil;ok tahriflere maruz kaldığına g&ouml;re, onun temel inan&ccedil; esaslarının da bu tahriflerden uzak kalamayacağı kesindir. Dolayısıyla Yahudilik dininde bu konuda az a&ccedil;ıklama bulunmasını doğal karşılamak gerekir.</p>\n\n<h4 dir=\"LTR\">\n	Hıristiyanlık Dininde Ahiret İnancı</h4>\n\n<p dir=\"LTR\">\n	Her ne kadar Hıristiyanlık dini de, kendinden &ouml;nceki il&acirc;hi dinler gibi, tahriflerden kurtulamayarak asaletini kaybetmiştir. Hatta il&acirc;hi vahyi i&ccedil;eren İncil&#39;in aslı kaybolmuş ve sonradan, Hz. İsa&#39;nın &ouml;ğrencilerinden olan yahut Hz. İsa&#39;nın talebelerinin talebeleri olan kişiler, İncil ismini verdikleri birtakım kitaplar yazmışlar ve nihayet Hıristiyanlık &acirc;lemi, d&ouml;rt İncil &uuml;zerinde ittifak etmişse de, Mead inancının tahrife uğramış bu dinde bile, belirgin bir şekilde işlenmiş olduğunu g&ouml;rmekteyiz. Şimdi isterseniz bu İncil&#39;lerin ahiretle ilgili bazı a&ccedil;ıklamalarını g&ouml;relim:</p>\n\n<p dir=\"LTR\">\n	&quot;Yakında İnsanoğlu, /Hz. İsa/ babasının /Allah&#39;ın/<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> azametinde melekleriyle gelecek, işte o g&uuml;n herkes ameline g&ouml;re cezalandırılacaktır.&quot;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p dir=\"LTR\">\n	&quot;İşte &acirc;lem sona erdiğinde b&ouml;yle olacaktır. Melekler &ccedil;ıkıp, k&ouml;t&uuml;leri iyilerin arasından se&ccedil;erek ateş fırınlarına atacaklardır. İşte orada ağlamaktan ve korkudan dişlerin birbirine değmesinden başka bir şey olmayacaktır.&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p dir=\"LTR\">\n	&quot;Eğer ayağın seni saptırırsa, onu kes. Zira sakat olarak hayata girmen, iki ayağın olup da, s&ouml;nmeyen ateşe atılmandan senin i&ccedil;in daha hayırlıdır. &Ccedil;&uuml;nk&uuml; onların /cehennemlerin/ b&ouml;cekleri &ouml;lmez ve ateşi de s&ouml;nmez. Eğer g&ouml;z&uuml;n seni saptırırsa, onu &ccedil;ıkar. Zira tek g&ouml;zl&uuml; olarak Allah&#39;ın melek&ucirc;tuna girmen, iki g&ouml;z&uuml;n olup da, cehennem ateşine atılmandan senin i&ccedil;in daha hayırlıdır. &Ccedil;&uuml;nk&uuml; onların b&ouml;cekleri &ouml;lmez ve ateşi de s&ouml;nmez.&quot;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p dir=\"LTR\">\n	&quot;İşte bu, beni g&ouml;nderen Pederin iradesidir. Kim, bana bir şey verirse, ben onun hi&ccedil;bir şeyini zayi etmeyeceğim ve onu kıyamet g&uuml;n&uuml; ortaya &ccedil;ıkaracağım. &Ccedil;&uuml;nk&uuml; bu, beni g&ouml;nderenin iradesidir ki, kim oğlu g&ouml;r&uuml;r ve ona iman getirirse, ebedi hayat onun olacaktır ve ben onu kıyamet g&uuml;n&uuml; ortaya koyacağım.&quot;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, tahrif edilmiş şekliyle de olsa, kıyamet g&uuml;n&uuml; inancı, Hıristiyanlıkta daha a&ccedil;ık bir şekilde ortaya konmuştur. Bizim bu &ouml;rnekleri zikretmekten maksadımız, b&uuml;t&uuml;n il&acirc;hi dinlerde mead inancının temel ilke olduğunu g&ouml;stermektir. Yoksa bu dinlerdeki mead inancını ele alıp derinlemesine incelemek istemiyoruz.</p>\n\n<h4 dir=\"LTR\">\n	İslam Dininde Ahiret İnancı</h4>\n\n<p dir=\"LTR\">\n	İlahi dinlerin sonuncusu ve tamamlayıcısı olan İslam dininde hi&ccedil;bir şeye mead ve kıyamete inanmak meselesi kadar &ouml;nem verilmemiştir. Hemen hemen Kur&#39;an-ı Kerim&#39;in her sayfasında bir veya birka&ccedil; ayet doğrudan veya dolaylı olarak kıyamet g&uuml;n&uuml;ne değinmiştir. Yaklaşık altı bin k&uuml;sur ayetten oluşan Kur&#39;an-ı Kerim&#39;in, iki bine yakın ayeti doğrudan veya dolaylı olarak mead konusu ile ilgilidir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim &ccedil;eşitli a&ccedil;ılardan ahiret meselesini ele alıyor. Bir kısım ayetlerinde mead konusunun akıl a&ccedil;ısından m&uuml;mk&uuml;n olduğunu vurguluyor, bir kısım ayetlerinde onu zorunlu kılan delilleri zikrediyor, diğer bir kısım ayetlerinde ahireti ink&acirc;r edenlerin herhangi bir burhan ve delile dayanmaksızın sırf kendi heva ve heveslerine meydan bulmak gayesiyle onu ink&acirc;r ettiklerinden s&ouml;z ediyor ve bilahare bir kısım ayetlerinde de mead inancının b&uuml;t&uuml;n il&acirc;hi dinlerin temel inan&ccedil; esası olduğunu ortaya koyuyor.</p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim, bir&ccedil;ok ayetinde kıyamet g&uuml;n&uuml;n&uuml;n vuku bulacağından ş&uuml;phe etmenin imk&acirc;nsız olduğunu bildiriyor ve: <strong>&quot;Kıyamet vakti gelecektir. Bunda hi&ccedil;bir ş&uuml;phe yoktur. Ve muhakkak Allah, kabirdekileri diriltecektir&quot;</strong><a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> buyuruyor.</p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim, yery&uuml;z&uuml;n&uuml;n ilk insanı ve aynı zamanda Allah Teala&#39;nın ilk peygamberi olan Hz. &Acirc;dem&#39;i, yasaklanan ağa&ccedil;tan yemesi sonucu d&uuml;nya hayatına g&ouml;nderirken, ona olan ilk hitabında; insanların d&uuml;nya s&uuml;recinde yaptıklarından dolayı ahirette hesaba &ccedil;ekileceğini ona bildirdiğini a&ccedil;ıklıyor.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Hepiniz oradan inin!&quot; dedik. Tarafımdan size bir yol g&ouml;steren gelecektir. Kim, benim yo&shy;luma uyarsa, ona ne korku vardır, ne de &uuml;z&uuml;lecektir. İnk&acirc;r eden kimseler ve ayetlerimizi yalanlayanlar ise, onlar cehennemlik olanlardır, onlar orada temelli kalacaklardır.&quot;</strong><a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak, Kur&#39;an-ı Kerim&#39;de b&uuml;t&uuml;n &Acirc;demoğullarına ş&ouml;yle hitap ediyor: <strong>&quot;Ey İnsanoğulları! Size aranızdan ayetlerimizi okuyan peygamberler geldi&shy;ğinde, kim, onların bildirdiklerine karşı gelmekten sakınır ve gidişini d&uuml;zeltirse, işte onlara korku yoktur ve onlar &uuml;z&uuml;lmeyeceklerdir de. Ayetlerimizi yalanlayıp onlara karşı b&uuml;y&uuml;kl&uuml;k taslayanlar ise, işte onlar cehen&shy;nemliklerdir, orada temelli kalacaklardır.&quot;</strong><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim, il&acirc;hi el&ccedil;ilerin şeyhi unvanını alan Hz. Nuh /a.s/&#39;ın &uuml;mmetine olan en &ouml;nemli mesajının, Allah Teala&#39;nın onları bitki gibi topraktan yeşerttiği, sonra tekrar ona d&ouml;nd&uuml;receği, sonra da ondan &ccedil;ıkararak hesaba &ccedil;ekeceği olduğunu bildirir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim Hz. Nuh&#39;un kavmine ş&ouml;yle seslendiğini haber veriyor: <strong>&quot;Ve Allah sizi topraktan ot /bitirir / gibi bitirmiştir. Sonra sizi yine ona iade edecek ve bir daha oradan &ccedil;ıkaracaktır.&quot;</strong><a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, tevhit kahramanı Hz. İbrahim /a.s/&#39;ın kavmine hitaben: <strong>&quot;Siz Allah&#39;ı bırakıp sadece bir takım putlara tapıyor, aslı ol&shy;mayan s&ouml;zler uyduruyorsunuz. Doğrusu, Allah&#39;tan başka taptıklarınız size rızk vermezler. O halde rızkı Allah katında arayın. O&#39;na kulluk edin. O&#39;na ş&uuml;kredin ki, sonunda O&#39;na d&ouml;nd&uuml;r&uuml;leceksiniz&quot;</strong><a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> buyurduğunu bildiriyor.</p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim, Hz. İbrahim&#39;in K&acirc;be&#39;yi inşa ettiği sırada Mekke şehri sakinleri i&ccedil;in: <strong>&quot;&hellip;Rabbim! Burasını emin bir şehir kıl, halkından, Allah&#39;a ve ahiret g&uuml;n&uuml;ne inananları &ccedil;eşitli &uuml;r&uuml;nlerle rızklandır&quot;</strong> şeklinde dua ettiğini, Allah Teala&#39;nın da: <strong>&quot;İnk&acirc;r edeni de az bir m&uuml;ddet ge&ccedil;indirir, sonra da onu cehennem ateşine s&uuml;r&uuml;klerim, ne k&ouml;t&uuml; varılacak yerdir orası!&quot;</strong><a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> cevabını verdiğini bildirir.</p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim, Hak Teala&#39;nın Hz. Musa&#39;yı peygamberlikle g&ouml;revlendirirken ona: <strong>&quot;Ey Musa! Ben risaletimle ve s&ouml;zlerimle seni insanların başına se&ccedil;tim; sana verdiğimi al ve ş&uuml;kredenlerden ol. Nasihat ve her şeyin a&ccedil;ıklamasına dair ne varsa hepsini Musa i&ccedil;in levhalarda yazdık. /Ve dedik ki/; onlara sıkıca sarıl, milletine onun en g&uuml;zelini almalarını emret. Yakında size Allah&#39;a karşı gelenlerin yurdunu g&ouml;stereceğim. Yery&uuml;z&uuml;nde haksız yere b&uuml;y&uuml;kl&uuml;k taslayanları, ayetlerimden y&uuml;z &ccedil;evirtece&shy;ğim. Onlar b&uuml;t&uuml;n ayetleri g&ouml;rseler, yine de inanmazlar; doğru yolu g&ouml;rseler, yol ola&shy;rak benimsemezler; azgınlık yolunu g&ouml;rseler, hemen onu yol edinirler. Bu, onların mucizelerimizi yalan saymaları ve onlardan gafil olmalarından ileri gelir. Ayetlerimizi ve ahirete kavuşmayı yalan sayan kimselerin işleri boşa gitmiş&shy;tir. Onlar işlediklerinin karşılığından başka bir şeyle mi cezalanırlar?&quot;</strong><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> buyurduğunu ve Hz. Musa&#39;nın hakka davet etmesine karşılık, Firavun&#39;un: <strong>&quot;Beni bırakın da Musa&#39;yı &ouml;ld&uuml;reyim, o, Rabbine yalvara dursun. Ben onun, sizin dininizi değiştireceğinden veya yery&uuml;z&uuml;nde bozgunluk &ccedil;ıkaracağından korkuyo&shy;rum&quot;</strong> dediğini ve buna karşılık olarak da, Hz. Musa&#39;nın ona: <strong>&quot;Doğrusu ben, hesap g&ouml;r&uuml;lecek g&uuml;ne inanmayan her b&ouml;b&uuml;rlenenden, benim de Rabbim sizin de Rabbiniz olan Allah&#39;a sığınırım&quot;</strong><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> buyurduğunu haber verir.</p>\n\n<p dir=\"LTR\">\n	Bu arada Kur&#39;an-ı Kerim, Hz. Musa ile Firavun arasında ge&ccedil;en bu tartışma esnasında Firavun&#39;un ailesinden bir kişinin Hz. Musa&#39;ya gizlice iman ettiğinden s&ouml;z ediyor ve onun kavmine nasihat ederken: <strong>&quot;Ey milletim! Bana uyun, sizi doğru yola eriştireyim. Ey milletim! Ş&uuml;phesiz bu d&uuml;nya hayatı ge&ccedil;ici bir eğlencedir, ama ahiret, doğrusu işte o, asıl kalınacak yurttur. Kim bir k&ouml;t&uuml;l&uuml;k işlerse ancak onun kadar ceza g&ouml;r&uuml;r. Kadın veya erkek, kim de, inanarak salih amelde bulunursa, işte onlar cennete girerler; orada hesapsız şekilde rızıklanırlar. Ey milletim! Nedir bu hal? Ben sizi kurtuluşa &ccedil;ağırıyorum, siz ise beni ateşe &ccedil;ağırıyorsunuz. Siz beni Allah&#39;ı ink&acirc;r etmeye, bilmediğim bir şeyi O&#39;na ortak koşmaya &ccedil;ağı&shy;rıyorsunuz; ben ise sizi, g&uuml;&ccedil;l&uuml; olan, &ccedil;ok bağışlayan Allah&#39;a &ccedil;ağırıyorum. Ger&ccedil;ek şu ki, beni kendisine &ccedil;ağırdığınızın, bu d&uuml;nyada da ahirette de davete değer bir yanı yoktur. Hepimizin d&ouml;n&uuml;ş&uuml; Allah&#39;adır. /İşte o zaman/, aşırı gidenler ateşlikler olacaklardır. Yakında size s&ouml;ylediklerimi hatırlayacaksınız. Ben işimi Allah&#39;a bırakıyorum. Doğrusu Allah, kulları &ccedil;ok iyi g&ouml;r&uuml;r&quot;</strong><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> dediğinden bahsediyor.</p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hakk&#39;ın, Hz. İsa /a.s/&#39;a: <strong>&quot;Ey İsa! Ben seni eceline yetireceğim, seni kendime y&uuml;k&shy;selteceğim, ink&acirc;r edenlerden seni tertemiz ayıracağım; sana uyanları, kıyamet g&uuml;&shy;n&uuml;ne kadar, ink&acirc;r edenlerin &uuml;st&uuml;nde tutacağım. Sonra d&ouml;n&uuml;ş&uuml;n&uuml;z bana olacaktır. İşte o zaman ayrılığa d&uuml;şt&uuml;ğ&uuml;n&uuml;z hususlarda aranızda h&uuml;kmedeceğim. İnk&acirc;r edenleri de d&uuml;nya ve ahirette şiddetli azaba uğratacağım. Onların hi&ccedil; yardımcıları olmayacaktır. İnanıp salih amellerde bulunanların ecirleri ise tastamam verilecektir. Allah zalimleri sevmez&quot;</strong><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> buyurduğunu haber veriyor.</p>\n\n<p dir=\"LTR\">\n	Velhasıl Kur&#39;an-ı Kerim, b&uuml;t&uuml;n il&acirc;hi peygamberlerin davetlerinin, mebde ve mead olmak &uuml;zere iki temel &uuml;zere kurulduğunu beyan buyurmaktadır.</p>\n\n<p dir=\"LTR\">\n	Sonra Kur&#39;an-ı Kerim, bizzat kendi davetini de bu iki ilke &uuml;zerine temellendirerek, mead konusuna b&uuml;t&uuml;n il&acirc;hi kitaplardan daha fazla ehemmiyet veriyor. Şimdi Kur&#39;an-ı Kerim&#39;in kendi muhataplarına mead konusunda verdiği mesajlardan bazı &ouml;rnekler verelim.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Biz, g&ouml;kleri, yeri ve bu ikisi arasında bulunanları hak olarak yarattık. Kıyamet g&uuml;n&uuml; mutlaka gelecektir. O halde /şimdilik onlara/ yumuşak ve iyi davran.&quot;</strong><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyuruyor: <strong>&quot;Ey insanlar! Rabbinizden sakının; doğrusu kıyamet g&uuml;n&uuml;n&uuml;n sarsıntısı m&uuml;thiş bir şeydir. Onu g&ouml;rd&uuml;ğ&uuml;n&uuml;z g&uuml;n, her emzikli kadın emzirdiğini unutur, her gebe kadın &ccedil;ocu&shy;ğunu d&uuml;ş&uuml;r&uuml;r, insanları da sarhoş bir halde g&ouml;r&uuml;rs&uuml;n; oysa onlar sarhoş değildirler, fakat Allah&#39;ın azabı &ccedil;ok dehşetlidir.&quot;</strong><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmuştur: <strong>&quot;Ey iman edenler! Alışverişin, dostluğun ve kayırmanın olmayacağı g&uuml;n&uuml;n gelme&shy;sinden &ouml;nce, size verdiğimiz rızktan hayır yolda harcayın. İnk&acirc;r edenler varya, işte onlar zalim kimselerdir.&quot;</strong><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayetler, Kur&#39;an-ı Kerim&#39;in mead konusuna değindiği onlarca ayetlerden sadece birka&ccedil;ıdır. B&uuml;t&uuml;n bu ayetler İslam dininin mead konusuna ne kadar &ouml;nem verdiğini g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	Ancak il&acirc;hi el&ccedil;ilerin meadın ger&ccedil;ekleşeceği hususundaki bu ısrarlarına karşılık, genellikle m&uuml;stekbirlerden oluşan materyalist d&uuml;ş&uuml;nceli bir grup, meadın ger&ccedil;ekleşmesinin bilim a&ccedil;ısından imk&acirc;nsız olduğunu ileri s&uuml;rerek, b&ouml;yle bir iddianın ortaya atılmasının, ya &ccedil;ıkar ama&ccedil;lı bir iftira olduğunu, ya da bu iddiada bulunan kimsenin aklını yitiren deli bir kimse olduğunu ortaya atmışlardır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim onların bu iddialarına değinerek, ilk yaratılış, tabiatın &ouml;ld&uuml;kten sonra tekrar dirilmesi, insanın yaratılış s&uuml;reci ve bilahare il&acirc;hi kudretin sonsuzluğu ilkesine dayanarak, meadın ger&ccedil;ekleşmesinin m&uuml;mk&uuml;n olduğunu ispatlamıştır. Şimdi meadı ink&acirc;r eden materyalist d&uuml;ş&uuml;nceli insanların g&ouml;r&uuml;şlerine ve Kur&#39;an-ı Kerim&#39;in onlara verdiği cevaplara kısacaca bir g&ouml;z atalım.</p>\n\n<h3 dir=\"LTR\">\n	Kur&#39;an ve Meadı İnk&acirc;r Eden Materyalistler</h3>\n\n<p dir=\"LTR\">\n	Yukarıda bir grup materyalist d&uuml;ş&uuml;nceli insanların meadı ink&acirc;r ettiklerini s&ouml;ylemiştik.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, onların: <strong>&quot;Hayat ancak bu d&uuml;nyadakinden ibarettir, biz bir daha dirilecek değiliz&quot;</strong><a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> veya: <strong>&quot;Bu d&uuml;nya hayatımızdan başka bir hayat yoktur. &Ouml;l&uuml;r&uuml;z ve yaşarız; bizi ancak za&shy;manın ge&ccedil;işi yokluğa s&uuml;r&uuml;kler&quot;</strong><a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> dediklerini hatırlattıktan sonra, onların hi&ccedil;bir ilmi kanıta dayanmadan b&ouml;yle bir iddiada bulunduklarına işaret ederek; <strong>&quot;Onların bu hususta bir bilgisi yoktur, sadece b&ouml;yle sanırlar&quot;</strong><a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> buyurur.</p>\n\n<p dir=\"LTR\">\n	Sonra Kur&#39;an-ı Kerim, onların meadın ger&ccedil;ekleşeceğini ortaya koyan il&acirc;hi peygamberler hakkında olan: <strong>&quot;İnk&acirc;r edenler, /kendi aralarında/ derler ki: &quot;Size, &ccedil;&uuml;r&uuml;y&uuml;p parampar&ccedil;a olduktan sonra yeniden dirileceğinizi haber veren bir adam g&ouml;sterelim mi? Allah&#39;a karşı yalan mı uyduruyor, yoksa kendisinde delilik mi vardır?&quot;</strong><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> şeklindeki d&uuml;ş&uuml;ncelerine işaret ettikten sonra, cevap olarak hemen: <strong>&quot;Hayır; /aslında/ ahirete inanmayanlar, azapta ve derin bir sapıklık i&ccedil;indedirler&quot;</strong><a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> buyurarak, il&acirc;hi el&ccedil;ilerin onların bu isnatlarından m&uuml;berra olduklarını ve asıl onların kendilerinin derin bir sapıklık i&ccedil;inde olduklarını vurguluyor.</p>\n\n<p dir=\"LTR\">\n	Demek ki, materyalist d&uuml;ş&uuml;nceli bu tip insanlara g&ouml;re, il&acirc;hi el&ccedil;iler, ya &ccedil;ıkar peşinde olan iftiracı kimselerdir, ya da aklını yitirmiş deli.</p>\n\n<p dir=\"LTR\">\n	Peki; onlar, peygamberler hakkında ni&ccedil;in b&ouml;yle d&uuml;ş&uuml;n&uuml;yorlar? Ni&ccedil;in peygamberlerin deli olduğu kanısına varıyorlar? Onlara g&ouml;re, peygamberler hakkında b&ouml;yle d&uuml;ş&uuml;nmelerinin sebebi, onların kendilerince, akıl almaz &ccedil;ok uzak bir ihtimal g&ouml;rd&uuml;kleri, belki de imk&acirc;nsız saydıkları bir şeyi, peygamberlerin ger&ccedil;ek gibi g&ouml;stermeye &ccedil;alışmalarıdır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, onların bu d&uuml;ş&uuml;ncelerini ş&ouml;yle naklediyor: <strong>&quot;Sizi, &ouml;ld&uuml;ğ&uuml;n&uuml;z, toprak ve kemik yığını haline geldikten sonra tekrar dirilmenizle mi tehdit ediyor? Oysa tehdit edildiğiniz şey ne kadar, hem de ne kadar uzak! Hayat ancak bu d&uuml;nyadakidir. &Ouml;l&uuml;r&uuml;z ve yaşarız; bir daha diriltilecek değiliz. Bu, sadece Allah&#39;a karşı yalan uyduranın biridir. Biz ona inanmayız.&quot;</strong><a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p dir=\"LTR\">\n	Peki, onlar mead konusunun akıl dışı uzak bir ihtimal ve belki de imk&acirc;nsız olduğunu neye bağlıyorlar?</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, onların mead konusunu ortaya koyan il&acirc;hi el&ccedil;ilere g&uuml;ld&uuml;klerini ve &ccedil;&uuml;r&uuml;y&uuml;p toprağa karışan insan kemiklerinin tekrar diriltilmesini imk&acirc;nsız g&ouml;r&uuml;p bu g&ouml;r&uuml;şlerine: <strong>&quot;Biz kemik ve ufalanmış toprak olmuşken, yepyeni bir hilkatte mi diriltileceğiz?&quot;</strong><a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> <strong>&quot;...Şu &ccedil;&uuml;r&uuml;m&uuml;ş kemikleri kim canlandırabilir?...</strong>&quot;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> şeklinde delil getirdiklerini bildiriyor.</p>\n\n<p dir=\"LTR\">\n	O halde materyalist d&uuml;ş&uuml;nceli bu tip insanların, meadı ink&acirc;r etmeye getirdikleri delilleri, sadece &ouml;lerek &ccedil;&uuml;r&uuml;y&uuml;p toz toprak olan insan bedeninin tekrar canlanmasının imk&acirc;nsız olduğu iddialarıdır.</p>\n\n<h3 dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;in Meadı İnk&acirc;r Eden</h3>\n\n<h3 dir=\"LTR\">\n	Materyalistlere Cevabı</h3>\n\n<p dir=\"LTR\">\n	&Ouml;nce de işaret ettiğimiz &uuml;zere, Kur&#39;an-ı Kerim, meadın imk&acirc;nsız olduğunu ileri s&uuml;rerek, ink&acirc;r yolunu se&ccedil;en materyalistlerin cevabında; ilk yaratılışa, tabiatın &ouml;ld&uuml;kten sonra tekrar dirilmesine, insanın yaratılış s&uuml;recine ve bilahare il&acirc;hi kudretin sonsuzluğuna dikkat &ccedil;ekerek, onların zannının aksine meadın pek&acirc;l&acirc; m&uuml;mk&uuml;n olduğunu ispatlamaktadır. Şimdi isterseniz Kur&#39;an-ı Kerim&#39;in, meadın m&uuml;mk&uuml;n olduğuna dair getirdiği delillere kısaca bir g&ouml;z atalım.</p>\n\n<h2 dir=\"LTR\">\n	Meadın İmk&acirc;nını İspatlayan Deliller</h2>\n\n<h3 dir=\"LTR\">\n	1- İlk Yaratılış Meadın M&uuml;mk&uuml;n Olduğunu G&ouml;sterir</h3>\n\n<p dir=\"LTR\">\n	Materyalistlerin meadı ink&acirc;r ederken delil olarak, &ccedil;&uuml;r&uuml;y&uuml;p toz toprak olan insan bedeninin tekrar dirilmesinin akıl almaz, &ccedil;ok uzak bir ihtimal ve hatta imk&acirc;nsız olduğunu ileri s&uuml;rd&uuml;klerini g&ouml;rm&uuml;şt&uuml;k.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, mantıksal bir ilkeyle onlara cevap veriyor. Ş&ouml;yle ki, mantık a&ccedil;ısından bir şeyin m&uuml;mk&uuml;n olmasının en sağlam delili, o şeyin vuku bulmasıdır.</p>\n\n<p dir=\"LTR\">\n	Yine mantık a&ccedil;ısından, birbirinin emsali olan şeyler, m&uuml;mk&uuml;n ve muhal olma bakımından aynı h&uuml;kme tabidirler. Eğer bir şey m&uuml;mk&uuml;n olursa, onun misli olan şey de m&uuml;mk&uuml;n olur. Bir şey muhal olursa da, onun misli olan şey de muhal olur.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim bu ilkeye dayanarak, tekrar diriltme ile ilk diriltme olayının arasında bağlantı kurar. Kuşkusuz bu ikili birbirlerinin emsalidirler. &Ccedil;&uuml;nk&uuml; her ikisi de yaratış, her ikisi de icat etmedir. Hatta bir bakıma birincisi ikincisinden daha &ccedil;etindir. Zira birincisi hi&ccedil; olmayan bir şeyi var etme iken; ikincisi, var olup daha sonra başa bir şekil alan bir nesneyi tekrar ilk haline benzer bir hale getirmedir. A&ccedil;ıktır ki, birincisi ikincisinden daha &ccedil;etin ve zor bir şeydir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, meadı /tekrar diriltmeyi/ ink&acirc;r eden materyalistlere şu cevabı veriyor: &quot;Siz; <strong>&quot;&ccedil;&uuml;r&uuml;y&uuml;p toz toprak olan kemikleri tekrar kim diriltecektir?&quot; </strong>diyerek, meadın imk&acirc;nsız olduğunu iddia ediyorsunuz. Oysa eğer tekrar diriltmek imk&acirc;nsız olursa, ilk yaratılış olan, ilk diriltmenin de imk&acirc;nsız olması gerekirdi. Zira bunların her ikisi de yaratılış olup birbirlerinin emsalidirler. M&uuml;mk&uuml;n ve muhal olma a&ccedil;ısından aynı h&uuml;kme tabidirler. H&acirc;lbuki ilk yaratılışın vuku bulduğunu g&ouml;rmektesiniz. O halde ikinci yaratılış da m&uuml;mk&uuml;nd&uuml;r ve onu ink&acirc;r etmek mantıksızlıktır.</p>\n\n<p dir=\"LTR\">\n	Dolayısıyla Kur&#39;an-ı Kerim, onların: <strong>&quot;Bizi tekrar /hayata/ kim d&ouml;nd&uuml;recek?&quot;</strong><a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> sorusuna: <strong>&quot;Sizi ilk /g&uuml;l goncası gibi a&ccedil;ıp/ yaratan, &quot;</strong><a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> cevabını verir. Yani eğer tekrar diriltmek imk&acirc;nsız olsaydı, ilk yaratılış da imk&acirc;nsız olurdu. &Ccedil;&uuml;nk&uuml; bunlar birbirlerinin esmalıdırlar. Oysa ilk yaratılışın ger&ccedil;ekleştiğini g&ouml;r&uuml;yoruz. O halde ikinci yaratılış da imk&acirc;n d&acirc;hilindedir.</p>\n\n<p dir=\"LTR\">\n	Yine, Allah Teala&#39;nın: <strong>&quot;İlk yaratış bize zor mu geldi ki /onlar, ikinci yaratılıştan ş&uuml;phe ediyorlar/. Doğrusu onlar, yeni yaratılış konusunda şaşkınlık i&ccedil;indedirler&quot;</strong><a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> ayeti de aynı istidlale işaret etmektedir.</p>\n\n<p dir=\"LTR\">\n	Yine, Allah Teala&#39;nın: <strong>&quot;&Ouml;l&uuml;m&uuml; aranızda takdir eden biziz; sizi ortadan kaldırıp benzerlerinizi yerinize getirmeyi, sizi de bilmediğiniz bir şekilde var etmeyi dilesek, kimse &ouml;n&uuml;m&uuml;ze ge&ccedil;emez. Andolsun ki, siz ilk yaratılışı bildiniz, yine de d&uuml;ş&uuml;nmez misiniz?&quot;</strong><a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a> ayetleri de beşerin dikkatini aynı hususa &ccedil;ekiyor.</p>\n\n<p dir=\"LTR\">\n	Keza; Allah Teala, meadı imk&acirc;nsız g&ouml;r&uuml;p ink&acirc;r edenlerin deliline, Yasin Suresi&#39;nde değinip, aynı metotla cevap vermiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;İnsan kendisini bir meniden yarattığımızı g&ouml;rmez mi ki, hemen apa&ccedil;ık bir hasım kesilir ve kendi yaratılışını unutur da: &quot;&Ccedil;&uuml;r&uuml;m&uuml;ş kemiklere kim hayat verecek?&quot; diyerek, bize karşı misal getirmeye kalkışır. De ki: &quot;Onları, ilk defa yaratan diriltecektir. O, her t&uuml;rl&uuml; yaratmayı gayet iyi bilendir.&quot;</strong><a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayeti kerimede de Allah Teala, insana ilk yaratılışını hatırlatarak; insanın, ikinci yaratılışını da birinci yaratılışına kıyas etmesi gerektiğini ve birinci yaratılışının, ikinci yaratılışının da m&uuml;mk&uuml;n olduğunu g&ouml;sterdiğini hatırlatmaktadır.</p>\n\n<p dir=\"LTR\">\n	Hadis kitaplarında bu ayetin n&uuml;zul sebebi ş&ouml;yle a&ccedil;ıklanmıştır: &quot;M&uuml;şrik olan bir Arap, &ccedil;&uuml;r&uuml;m&uuml;ş bir kemik par&ccedil;asını yerden bulup: &quot;İşte bununla Muhammed&#39;le tartışıp, onun &ouml;ld&uuml;kten sonra tekrar dirilme haktır, s&ouml;z&uuml;n&uuml; &ccedil;&uuml;r&uuml;teceğim&quot; dedi.</p>\n\n<p dir=\"LTR\">\n	Sonra o Arap, Hz. Resulullah&#39;ın yanına gelerek, elinde bulundurduğu o kemiği ufalayıp, Peygamberimizin huzurunda yere d&ouml;kerek ş&ouml;yle dedi: &quot;Kim bu &ccedil;&uuml;r&uuml;m&uuml;ş kemiğin tozlarını tekrar toplayıp insan yapabilir?&quot; İşte bu olaydan sonra yukarıda zikredilen ayet inerek m&uuml;şriklerin cevabını verdi.</p>\n\n<p dir=\"LTR\">\n	Sonra Allah Teala, insanların mantıklı d&uuml;ş&uuml;nd&uuml;kleri takdirde, aslında ikinci yaratılışın daha kolay olduğu h&uuml;km&uuml;ne varacaklarını hatırlatarak ş&ouml;yle buyuruyor: <strong>&quot;Yaratmayı başlatan da, sonra onu tekrarlayan da O&#39;dur. Bu /tekrar yaratma/, O&#39;nun i&ccedil;in daha kolaydır. G&ouml;klerde ve yerde en y&uuml;ce &ouml;rnek O&#39;nundur. O, mutlak g&uuml;&ccedil; ve hikmet sahibidir.&quot;</strong><a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;ekten de ikinci yaratmanın birinci yaratmadan daha kolay olması gerekir. &Ccedil;&uuml;nk&uuml; birinci yaratma, ortada bir madde ve &ouml;rnek olmaksızın ger&ccedil;ekleşmiştir. İkinci yaratmada ise, hem madde vardır, hem de &ouml;rnek mevcuttur. O halde ikinci yaratma daha kolaydır. Ancak ink&acirc;rcılığına bahane arayan materyalist d&uuml;ş&uuml;nceli insan bunu g&ouml;rmezlikten gelir.</p>\n\n<h3 dir=\"LTR\">\n	2- Tabiatın &Ouml;ld&uuml;kten Sonra Tekrar Dirilmesi</h3>\n\n<h3 dir=\"LTR\">\n	Meadın M&uuml;mk&uuml;n Olduğunu Kanıtlıyor</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, mead konusunu yadırgayanların dikkatini, her yıl g&ouml;zleri &ouml;n&uuml;nde cereyan eden tabiatın &ouml;ld&uuml;kten sonra tekrar canlanması olayına &ccedil;ekerek, meadın m&uuml;mk&uuml;n olduğunu kanıtlıyor.</p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;ekten de her sene sonbahar ve kış mevsiminde yemyeşil olan tabiat cansız bir hal alıyor. Ama bahar gelip yağmurlar yağmaya başlayınca, kuruyup cansız olan bu tabiatın birden canlanıp yeşerdiğini g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Acaba bu, &ouml;lerek cansız olan insanın ve diğer canlı varlıkların da ahiret baharında tekrar canlanabileceğine bir &ouml;rnek teşkil etmez mi?</p>\n\n<p dir=\"LTR\">\n	&Ccedil;&uuml;nk&uuml; cansız hale gelen bir varlığın tekrar canlanması m&uuml;mk&uuml;n olmasaydı, tabiatın da tekrar canlanmaması gerekirdi. Oysa her sene tabiatın &ouml;ld&uuml;kten sonra canlandığına şahit oluyoruz. O halde tabiatta bunu g&ouml;rd&uuml;ğ&uuml;m&uuml;z halde, ni&ccedil;in insan ve diğer canlılar i&ccedil;in aynı olayı m&uuml;mk&uuml;n g&ouml;rm&uuml;yoruz?</p>\n\n<p dir=\"LTR\">\n	Akli ilkelerde istisna olamaz. Eğer canını yitiren bir şeyin tekrar canlanması imk&acirc;n dışı ise, hi&ccedil;bir şeyin canını yitirdikten sonra canlanmaması gerekir. Eğer bazı canlılarda bu oluyor ve m&uuml;mk&uuml;n ise, o halde her canlı i&ccedil;in aynı kural ge&ccedil;erlidir ve her canlı i&ccedil;in aynı şey m&uuml;mk&uuml;nd&uuml;r. Allah Teala Kur&#39;an-ı Kerim&#39;in &ccedil;eşitli ayetlerinde insanın dikkatini bu hakikate &ccedil;ekmiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;...Yeri de kupkuru s&ouml;n&uuml;k olarak g&ouml;r&uuml;rs&uuml;n; fakat Biz ona su indirdiğimiz zaman kıpırdanır, kabarır ve her &ccedil;eşitten /veya &ccedil;iftten/ i&ccedil; a&ccedil;ıcı g&uuml;zel bitkiler yeşertir. B&uuml;t&uuml;n bunlar, Allah&#39;ın hakkın /ger&ccedil;eğin/ ta kendisi olduğunun, &ouml;l&uuml;leri dirilttiğinin, g&uuml;c&uuml;n&uuml;n her şeye yettiğinin, ş&uuml;phe g&ouml;t&uuml;rmeyen kıyamet saatinin geleceğinin ve Allah&#39;ın kabirlerde olanı dirilteceğinin delilidir.&quot;</strong><a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Rahmetinin /yağmurun/ &ouml;n&uuml;nde, m&uuml;jdeci olarak r&uuml;zg&acirc;rları g&ouml;nderen O&#39;dur /Allah&#39;tır/. Onlar /r&uuml;zg&acirc;rlar/, yağmur y&uuml;kl&uuml; bulutları y&uuml;klenince, onu &ouml;l&uuml; bir memlekete sevk ederiz, orada suyu indirir ve onunla her t&uuml;rl&uuml; &uuml;r&uuml;nden yetiştiririz; işte &ouml;l&uuml;leri de bunun gibi diriltip, &ccedil;ıkaracağız; belki bun&shy;dan ibret alırsınız.&quot;</strong><a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;kten bereketli bir su indirdik, kullara rızk olmak &uuml;zere, onunla bah&ccedil;eler, bi&ccedil;ilecek taneli ekinler, birbirine girmiş k&uuml;me k&uuml;me tomurcukları olan boylu hurma ağa&ccedil;ları yetiş&shy;tirdik. O su ile &ouml;l&uuml; yere can verdik. İşte hayata yeniden &ccedil;ıkış da b&ouml;yledir.&quot;</strong><a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;R&uuml;zg&acirc;rları g&ouml;nderip de bulutları y&uuml;r&uuml;ten Allah&#39;tır. Biz onu &ouml;l&uuml; bir beldeye s&uuml;&shy;r&uuml;p de, onunla toprağı &ouml;l&uuml;m&uuml;nden sonra tekrar diriltiriz. &Ouml;l&uuml;lerin yeniden diriltilmesi de işte b&ouml;yle olacaktır.&quot;</strong><a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;&Ouml;l&uuml;den diriyi, diriden de &ouml;l&uuml;y&uuml; O &ccedil;ıkarır; yery&uuml;z&uuml;n&uuml; &ouml;l&uuml;m&uuml;nden sonra O can&shy;landırır. İşte siz de b&ouml;yle diriltileceksiniz.&quot;</strong><a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Allah Teala; tabiatın her yıl &ouml;ld&uuml;kten sonra tekrar dirilmesini, insanın mead konusu i&ccedil;in bir &ouml;rnek alması ve bundan insanın da &ouml;ld&uuml;kten sonra tekrar diriltilmesinin m&uuml;mk&uuml;n olduğunu &ccedil;ıkarması gerektiğini vurgulamaktadır.</p>\n\n<h3 dir=\"LTR\">\n	Tabiatın &Ouml;ld&uuml;kten Sonra Diriltilme</h3>\n\n<h3 dir=\"LTR\">\n	Deliline Yapılan İtiraz</h3>\n\n<p dir=\"LTR\">\n	Ancak burada bazıları ş&ouml;yle bir itirazda bulunabilirler ki; yer k&uuml;renin &ouml;ld&uuml;kten sonra diriltilmesi mead ve ahiret yaşantısının m&uuml;mk&uuml;n olduğuna delil olamaz.</p>\n\n<p dir=\"LTR\">\n	Zira sonbahar ve kış mevsiminde ne ağa&ccedil;lar, ne de yerde bulunan tohumlar ger&ccedil;ekten &ouml;lm&uuml;yorlar. Sonbahar ve kış mevsiminde olan, sadece ağa&ccedil;ların ve yerde bulunan tohumların bir s&uuml;re i&ccedil;in hayatsal faaliyetlerini tatil etmelerinden ibarettir.</p>\n\n<p dir=\"LTR\">\n	Başka bir deyimle onlar, bir &ccedil;eşit uyku d&ouml;nemine girerler. Yoksa hayatlarını tamamıyla kaybetmiyorlar. Bahar gelip, onların hayati faaliyetlerini başlatmaları i&ccedil;in ortam m&uuml;sait olunca, onlar tekrar &ccedil;alışmalarını başlatıyor ve biz onların &ouml;ld&uuml;kten sonra tekrar canlandığını sanıyoruz. Ama ger&ccedil;ek b&ouml;yle değildir. O halde mead konusunu tabiatın canlanmasına kıyas etmek doğru değildir.</p>\n\n<p dir=\"LTR\">\n	<strong>Cevap:</strong> İlk &ouml;nce; insanın &ouml;ld&uuml;ğ&uuml;nde, yok olup gidecek şekilde hayatını tamamıyla kaybettiğine dair hi&ccedil;bir ilmi kanıt yoktur. Aksine, b&uuml;t&uuml;n ilmi kanıtlar insan ruhunun &ouml;ld&uuml;kten sonra da hayatını s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; ispatlamaktadır. Zaten bizim inancımız da budur. Nitekim &ouml;l&uuml;m&uuml;n hakikati b&ouml;l&uuml;m&uuml;nde Ehl-i Beyt İmamları&#39;nın &ouml;l&uuml;m&uuml; uzun s&uuml;reli bir r&uuml;yaya benzettiklerini g&ouml;rm&uuml;şt&uuml;k. O halde insan, &ouml;ld&uuml;kten sonra ruhi hayatını devam ettirmektedir ve hayatını s&uuml;rd&uuml;rmekte olan insan ruhu, Allah Teala&#39;nın dilediği bir zamanda tekrar bedensel yaşamına d&ouml;nebilir. Bu durumda Allah Teala&#39;nın mead konusunu uyku d&ouml;nemine girmiş olan bitkilerin tekrar canlanmasına benzetmesi yerinde bir benzetmedir.</p>\n\n<p dir=\"LTR\">\n	Sonra; ileride de a&ccedil;ıklanacağı &uuml;zere, aslında insan ruhu hi&ccedil;bir zaman bedenini yitirmemektedir. D&uuml;nya hayatındayken d&uuml;nyadaki bedeniyle hayatını s&uuml;rd&uuml;r&uuml;r. &Ouml;ld&uuml;ğ&uuml;nde de kıyamet g&uuml;n&uuml;ne kadar berzah bedeniyle hayatını s&uuml;rd&uuml;r&uuml;r. Kıyamet olunca da kıyamet bedeniyle hayatını s&uuml;rd&uuml;recektir.</p>\n\n<p dir=\"LTR\">\n	Bu &uuml;&ccedil; beden birbirinden ayrı bedenler olmayıp, her biri, diğerinin &ouml;z&uuml; ve devamıdır. Aralarındaki farklılık, sadece bir bedenin tek&acirc;m&uuml;l s&uuml;recinden ge&ccedil;erek bulunduğu &acirc;leme layık durumu almasıdır.</p>\n\n<p dir=\"LTR\">\n	Nasıl ki, bir insanın ilk d&uuml;nyaya geldiği sıradaki bedeniyle &ouml;mr&uuml;n&uuml;n sonundaki bedeni, bir beden olmasıyla birlikte, bulunduğu d&ouml;neme g&ouml;re, tek&acirc;m&uuml;l s&uuml;recinden ge&ccedil;ip değişikliklere uğraması, onun ayniyetine bir halel getirmiyorsa, insan bedeninin d&uuml;nya, berzah ve kıyamet s&uuml;recinde ge&ccedil;irdiği tek&acirc;m&uuml;l kademeleri de onun ayniyetini bozmamaktadır.</p>\n\n<p dir=\"LTR\">\n	Bu durumda mead, şimdi i&ccedil;inde bulunduğumuz d&uuml;nya hayatına tekrar d&ouml;n&uuml;ş değildir. Aksine mead, d&uuml;nya ve berzah hayatının sona erip, ahiret hayatının başlamasıdır. Yani mead hayatında, d&uuml;nya hayatında olan her şey, berzah hayatını aşarak mead hayatına ulaşacaktır.</p>\n\n<p dir=\"LTR\">\n	Bu, bir varlığın tek&acirc;m&uuml;l s&uuml;re&ccedil;lerini kat etmesi demektir. Bir varlığın yok olduktan sonra tekrar var edilmesi değildir. Dolayısıyla meadı, bitkilerin uyku d&ouml;neminden sonra tekrar canlanmalarıyla kıyas etmek yerinde bir kıyastır.</p>\n\n<p dir=\"LTR\">\n	Bu durumda bitkilerin uyku d&ouml;nemi, d&uuml;nya varlıklarının berzah d&ouml;nemi yerindedir. Nasıl ki; bitkiler, uyku d&ouml;nemlerini aştıktan sonra, tekrar canlanma d&ouml;nemlerine ulaşırlarsa, d&uuml;nya varlıkları da, berzah d&ouml;nemini aştıktan sonra, berzah hayatına g&ouml;re daha canlılık sayılan mead hayatlarına ulaşıyorlar.</p>\n\n<p dir=\"LTR\">\n	İşte bunun i&ccedil;indir ki, Allah Teala, asıl canlılığın ahiret hayatında olduğunu bildirerek; <strong>&quot;Bu d&uuml;nya hayatı sadece bir eğlenceden, bir oyundan ibarettir. Asıl hayat, ahiret yurdundaki hayattır. Keşke bilselerdi!&quot;</strong><a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> buyurmuştur.</p>\n\n<p dir=\"LTR\">\n	İlaveten; Allah Teala, bu ayetlerde meadı bitkilerin tekrar canlanmasıyla kıyas etmiyor. Allah Teala meada, toprağın tekrar canlanmasını misal getiriyor.</p>\n\n<p dir=\"LTR\">\n	Bilindiği &uuml;zere, toprak her t&uuml;rl&uuml; hayattan yoksun cansız bir varlıktır. Ama bahar gelip yağmur yağmaya başlayınca, bitki tohumları ve ağa&ccedil;lar, Allah Teala&#39;nın izniyle bu cansız varlığı canlı varlığa d&ouml;n&uuml;şt&uuml;r&uuml;r.</p>\n\n<p dir=\"LTR\">\n	İşte Allah Teala bu misali zikretmekle bize, kıyamet g&uuml;n&uuml; gelince, berzah &acirc;leminde bulunan ruhlarımızın Allah Teala&#39;nın izniyle bu cansız toprak haline d&ouml;n&uuml;şm&uuml;ş olan bedenlerimizi ahiret &acirc;lemine uygun canlı varlıklara d&ouml;n&uuml;şt&uuml;receğini hatırlatmak istiyor. Dolayısıyla bu mukayese, yerinde bir mukayese olup, yapılan bu itiraz da mesnetsiz bir itirazdan başka bir şey değildir.</p>\n\n<p dir=\"LTR\">\n	Nitekim Allah Teala&#39;nın, yukarıda değindiğimiz, Rum Suresi&#39;nin 19. ayetinde &ouml;l&uuml;den diri, diriden de &ouml;l&uuml; &ccedil;ıkardığından s&ouml;z etmesi de, bu hakikate işaret etmektedir. Yani, bizim bedenimiz &ouml;nceleri cansız bir varlıktı. Allah Teala&#39;nın, zatı itibariyle hayat olan ruhu ona vermesiyle canlılık kazandı. Sonra; Allah Teala&#39;nın ruhu bedenden almasıyla, beden tekrar cansız hale gelir ve kıyamet g&uuml;n&uuml;, ruhu tekrar ona d&ouml;nd&uuml;rmesiyle o, yeniden ahiret yaşamına uygun bir canlılık kazanacaktır.</p>\n\n<h3 dir=\"LTR\">\n	&nbsp;</h3>\n\n<h3 dir=\"LTR\">\n	3- İnsanın Yaratılış S&uuml;reci</h3>\n\n<h3 dir=\"LTR\">\n	Meadın M&uuml;mk&uuml;n Olduğunu İspatlıyor</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, mead konusunda teredd&uuml;t edenlerin, yersiz olarak teredd&uuml;t ettiklerini ve meadın pek&acirc;l&acirc; m&uuml;mk&uuml;n bir olay olduğunu g&ouml;stermek i&ccedil;in insanı, kendi yaratılış s&uuml;reci &uuml;zerinde d&uuml;ş&uuml;nmeye davet ediyor.</p>\n\n<p dir=\"LTR\">\n	Ş&ouml;yle ki, her g&uuml;n g&ouml;z&uuml;m&uuml;z &ouml;n&uuml;nde cereyan eden, bir insan veya bir hayvan yavrusunun d&uuml;nya hayatına ayak basmasına defalarca şahit olduğumuzdan bu olay, bizler i&ccedil;in g&uuml;ncel ve &ouml;nemsiz bir hadise halini almıştır. Oysa bir canlı yavrunun oluşup d&uuml;nya hayatına ayak basması olayı, o kadar &ouml;nemli ve ince bir konudur ki, onun sadece bilinen y&ouml;nlerini anlatmaya kalkışmak, bilim adamlarının ciltlerce kitap yazmalarını gerektirir.</p>\n\n<p dir=\"LTR\">\n	K&uuml;&ccedil;&uuml;k bir toprak zerresinden ibaret olan, g&ouml;zle g&ouml;r&uuml;lemez k&uuml;&ccedil;&uuml;k bir canlı h&uuml;cre, anne rahminde kendisi gibi olan başka bir canlı h&uuml;creyle birleşir. Sonra, tek h&uuml;creli olan bu canlı varlık, akıl almaz bir s&uuml;ratle aldığı cansız besinleri birka&ccedil; ay i&ccedil;erisinde milyarlarca canlı h&uuml;creler haline getirir. Sanki o karanlık yerde onlarca m&uuml;hendis, teknisyen, kimyacı, fizik&ccedil;i ve ressam &ccedil;alışmaktadır. Nihayet, tek h&uuml;creli bu varlık, kısa bir s&uuml;re i&ccedil;erisinde b&uuml;t&uuml;n m&uuml;hendislerin, teknisyenlerin, fizik&ccedil;ilerin, kimyacıların ve ressamların akıllarını hayran bırakan bir varlık olarak belli bir g&uuml;nde karşımıza dikiliverir.</p>\n\n<p dir=\"LTR\">\n	Acaba birka&ccedil; gram demir, fosfor, kalsiyum, karbon ve bir miktar su ile b&ouml;yle akılları hayran bırakan bir varlığın oluşmasını sağlayan ve bunu yapmaya g&uuml;c&uuml; yeten bir varlığın, canlı varlıkları &ouml;ld&uuml;kten sonra tekrar diriltmeye g&uuml;c&uuml; yetmez mi?</p>\n\n<p dir=\"LTR\">\n	İşte Kur&#39;an-ı Kerim, bu n&uuml;kte &uuml;zerine el koyarak, k&uuml;&ccedil;&uuml;k bir su damlasını k&acirc;mil bir insan haline getiren yaratıcının, elbette ki, &ouml;ld&uuml;kten sonra bir varlığı tekrar diriltmeye g&uuml;c&uuml;n&uuml;n yeteceğine dikkatleri &ccedil;ekiyor.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, &ouml;len canlı varlıkların kıyamet g&uuml;n&uuml;nde tekrar diriltilmelerinin bundan ağır ve zor olan bir olay olmadığını vurguluyor ve biz insanlara hitaben: <strong>&quot;Ey insanlar! &Ouml;ld&uuml;kten sonra tekrar diriltilmekten ş&uuml;phede iseniz bilin ki, ne oldu&shy;ğunuzu size a&ccedil;ıklamak i&ccedil;in, Biz sizi topraktan, sonra meniden, sonra pıhtılaşmış kandan, sonra da yapısı belli belirsiz bir par&ccedil;a etten yaratmışızdır. Dilediğimizi de belli bir s&uuml;reye kadar rahimlerde tutarız; sonra sizi bebek olarak &ccedil;ıkartırız, b&ouml;ylece yetişip erginlik &ccedil;ağına varırsınız. Kiminiz &ouml;ld&uuml;r&uuml;l&uuml;r, kiminiz de &ouml;mr&uuml;n&uuml;n en fena za&shy;manına ulaştırılır ki, bilirken bir şey bilmez olur. Yeri de kupkuru s&ouml;n&uuml;k olarak g&ouml;r&uuml;rs&uuml;n; fakat Biz ona su indirdiğimiz zaman kıpırdanır, kabarır ve her &ccedil;eşitten /veya &ccedil;iftten/ i&ccedil; a&ccedil;ıcı g&uuml;zel bitkiler yeşertir. B&uuml;t&uuml;n bunlar, Allah&#39;ın hakkın /ger&ccedil;eğin/ ta kendisi olduğunun, &ouml;l&uuml;leri dirilttiğinin, g&uuml;c&uuml;n&uuml;n her şeye yettiğinin, ş&uuml;phe g&ouml;t&uuml;rmeyen kıyamet saatinin geleceğinin ve Allah&#39;ın kabirlerde olanı dirilteceğinin delilidir.&quot;</strong><a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a> buyuruyor.</p>\n\n<p dir=\"LTR\">\n	Evet, mead olayı, insanın ve diğer canlıların yaratılış s&uuml;recinde ge&ccedil;irdikleri evrimlerden daha ağır ve daha zor bir olay değildir. Buna kadir olan, elbette ki, ona da kadirdir. Ancak bunu g&ouml;rmek i&ccedil;in, g&ouml;z&uuml;n k&ouml;r olmaması ve bunu kavramak i&ccedil;in de aklın selim olması gerekir.</p>\n\n<h3 dir=\"LTR\">\n	4- İlahi Kudretin Sonsuzluğu</h3>\n\n<h3 dir=\"LTR\">\n	Meadın M&uuml;mk&uuml;n Olduğunu Belgeliyor</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim bazı ayetlerinde; meadı, <strong>&quot;&Ouml;l&uuml;p toprak olduktan sonra mı /diriltileceğiz/? Bu, /akla/ &ccedil;ok uzak bir d&ouml;n&uuml;şt&uuml;r&quot;</strong><a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> diyerek, m&uuml;mk&uuml;n g&ouml;rmeyen ink&acirc;rcılara, Allah Teala&#39;nın sonsuz kudretini hatırlatarak, bunun Allah&#39;ın kudreti karşısında pek&acirc;l&acirc; m&uuml;mk&uuml;n ve kolay bir iş olduğunu vurguluyor.</p>\n\n<p dir=\"LTR\">\n	Ş&ouml;yle ki; bazı şeyler, zatları itibarıyla muhal olan şeyler sınıfına girer. Zatı itibarıyla muhal olan şey elbette ki, ger&ccedil;ekleşemez. Zatı itibariyle muhal olan şeyin ger&ccedil;ekleşmemesi, kudret sahiplerinin onun karşısında aciz kaldığından olmayıp, b&ouml;yle bir şeyin aslında kudret dışı kalmasındandır.</p>\n\n<p dir=\"LTR\">\n	Başka bir deyişle; kudret, her zaman zatı itibarıyla m&uuml;mk&uuml;n olan şeye nispet verilir ve onun ger&ccedil;ekleşmesi i&ccedil;in yeterli g&uuml;c&uuml;n olup olmadığı &ouml;l&ccedil;&uuml;l&uuml;r. Zatı itibarıyla imk&acirc;nsız olan şey ise, ilk baştan kudret dışı kabul edilip, onun ger&ccedil;ekleşmesinin imk&acirc;nsız olduğuna h&uuml;kmedilir. Bu, kudret sahiplerinin ona g&uuml;&ccedil;lerinin yetmediğinden veya g&uuml;&ccedil;lerinin azlığından değil, o şeyin zatı itibarıyla var olma imk&acirc;n ve liyakati olmadığındandır.</p>\n\n<p dir=\"LTR\">\n	Bazı şeyler de, zatları itibarıyla m&uuml;mk&uuml;n şeyler sınıfına girdiği halde ger&ccedil;ekleşmiyor. Zatı itibarıyla m&uuml;mk&uuml;n olduğu halde bir şeyin ger&ccedil;ekleşmemesi; bazen, onun ger&ccedil;ekleşmesi i&ccedil;in yeterli g&uuml;c&uuml;n olmamasından kaynaklanır. Bazen de, hikmete aykırı olduğu i&ccedil;in imk&acirc;n d&acirc;hilinde olduğu halde, ilim ve hikmet sahibi bir fail onu ger&ccedil;ekleştirmez.</p>\n\n<p dir=\"LTR\">\n	&Ouml;rneğin; aya gitmek, zatı itibarıyla m&uuml;mk&uuml;n olduğu halde; beşer, eski zamanlarda aya gidecek g&uuml;ce sahip olmadığından bunu ger&ccedil;ekleştiremiyordu. Fakat bu g&uuml;n, bu g&uuml;ce sahip olduğundan bunu ger&ccedil;ekleştirmiş ve zatı itibarıyla m&uuml;mk&uuml;n olan aya gitmek, beşerin bilfiil g&uuml;c&uuml; d&acirc;hiline girmiştir.</p>\n\n<p dir=\"LTR\">\n	Zatı itibarıyla m&uuml;mk&uuml;n olup da, mantık ve hikmete aykırı olduğundan yapılmayan bir işe de, insan eylemlerinden, aklıselim sahibi bir insanın kendi canına kıymamasını misal olarak zikredebiliriz. İnsanın kendi canına kıyması olayı, zatı itibarıyla m&uuml;mk&uuml;n olan bir eylemdir. Ancak, hi&ccedil;bir aklıselim sahibi bunu yapmaz. &Ccedil;&uuml;nk&uuml; bu, mantık ve hikmete aykırıdır. Buna, tekvin &acirc;leminden de bir misal getirmek istersek; insanın g&ouml;z&uuml;n&uuml;n elinin i&ccedil;inde veya ayaklarının altında yaratılmamasını, &ouml;rnek olarak zikredebiliriz. Allah Teala&#39;nın hilkatinde, b&ouml;yle hikmet ve mantığa aykırı bir yaratık bulunmamaktadır. <strong>&quot;O ki, yedi g&ouml;ğ&uuml; birbiriyle ahenktar olarak yedi kat halinde yaratmıştır. Rahman&#39;ın yaratmasında, hi&ccedil;bir uygunsuzluk g&ouml;remezsin. G&ouml;z&uuml;n&uuml; &ccedil;evir de bir bak! Bir bozukluk bulabilecek misin? Sonra g&ouml;z&uuml;n&uuml;, tekrar tekrar &ccedil;evir bak! G&ouml;z, /bir kusur bulamadan/ yorgun ve bitkin bir halde sana d&ouml;necektir.&quot;</strong><a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p dir=\"LTR\">\n	Mead olayına gelince; onun, zatı itibarıyla muhal olan olaylar sınıfına girmediğinde bir ş&uuml;phe yoktur. Ancak şu var ki, zatı itibarıyla m&uuml;mk&uuml;n olan bu olayın ger&ccedil;ekleşmesi, onu ger&ccedil;ekleştirebilecek bir g&uuml;c&uuml;n varlığını ve hikmet ve mantığa aykırı olmamasını gerektirir. O halde sorun zatı itibarıyla m&uuml;mk&uuml;n olan mead olayını ger&ccedil;ekleştirebilecek bir g&uuml;c&uuml;n olup olmadığı ve mantık ve hikmete aykırı olup olmadığıdır.</p>\n\n<p dir=\"LTR\">\n	Meadın hikmet ve mantığa aykırı olup olmadığı konusuna gelince; ileride ispatlayacağımız &uuml;zere, meadın tahakkuk bulması, hikmet ve mantığa aykırı olmadığı gibi, aslında hikmet ve mantık onun varlığını zorunlu kılmaktadır. O halde mantık ve hikmet a&ccedil;ısından meadın olmasında bir sorun yoktur.</p>\n\n<p dir=\"LTR\">\n	Gelelim, meadı ger&ccedil;ekleştirebilecek bir g&uuml;c&uuml;n olup olmadığına; ink&acirc;rcılar, Allah Teala&#39;nın kudreti hakkında yanlış d&uuml;ş&uuml;nceye sahip olduklarından, Allah&#39;ın kudretinin buna yetmeyeceğini sanarak, onu ink&acirc;r etmişlerdir. Buna karşılık Allah Teala, Kur&#39;an-ı Kerim&#39;de kendi sonsuz kudretini ve bu kudretiyle yarattığı varlıkları &ouml;rnek g&ouml;sterip, mead olayının Allah Teala i&ccedil;in g&ouml;z kapayıp a&ccedil;maktan bile kolay olduğunu hatırlatarak, onların ne kadar yanlış d&uuml;ş&uuml;nd&uuml;klerini ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Onlar Allah&#39;ı gereği gibi değerlendirmediler. B&uuml;t&uuml;n yery&uuml;z&uuml;, kıyamet g&uuml;n&uuml; O&#39;nun avucundadır; g&ouml;kler O&#39;nun kudretiyle d&uuml;r&uuml;lm&uuml;ş olacaktır. O, putperestlerin ortak koşmalarından y&uuml;ce ve m&uuml;nezzehtir&quot;</strong><a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala bu ayet-i kerimede mead konusunu ink&acirc;r edenlerin ger&ccedil;ekte, Allah&#39;ı iyi tanımadıklarından ve O&#39;nun kudretini kendi kudretleriyle kıyas ettiklerinden, b&ouml;yle bir ş&uuml;pheye kapıldıklarını belirtiyor. Yoksa onlar Allah Teala&#39;yı doğru tanısaydılar, asla b&ouml;yle bir ş&uuml;pheye kapılmaz ve meadın, Allah i&ccedil;in pek kolay bir hadise olduğunu anlarlardı.</p>\n\n<p dir=\"LTR\">\n	Daha sonra Allah Teala, konuya daha da a&ccedil;ıklık getirerek, Allah&#39;ın kudreti karşısında meadı ink&acirc;r edenlerin ş&uuml;phelerinin yersiz olduğunu, yeri ve g&ouml;kleri yaratanın kudretine nispet &ouml;l&uuml;leri tekrar diriltmenin pek kolay olduğunu ve bu azamete sahip yer ve g&ouml;kleri yaratanın &ouml;l&uuml;leri de diriltmeye kadir olduğunu belirtmiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;G&ouml;kleri, yeri yaratan ve onları yaratmaktan yorulmayan Allah&#39;ın, &ouml;l&uuml;leri di&shy;riltmeye de kadir olduğunu g&ouml;rm&uuml;yorlar mı? Evet; O, her şeye kadirdir.&quot;</strong><a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;rm&uuml;yorlar mı ki, g&ouml;kleri ve yeri yaratan Allah onların benzerlerini de yaratmaya kadirdir?&quot; Onlar i&ccedil;in ş&uuml;phe g&ouml;t&uuml;rmeyen bir s&uuml;re de tayin etmiştir. Ama zalimler, ancak ink&acirc;rcılıkta direniyorlar.&quot;</strong><a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;kleri ve yeri yaratan, onların benzerini yaratmaya kadir değil midir? Elbette ki kadirdir. O, her şeyi yaratandır; bilendir.&quot;</strong><a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala bu ayetlerinde, g&ouml;kleri ve yeri yaratmaya kudreti yeten yaratıcının kudretinin, mead olayını da ger&ccedil;ekleştirmeye yeteceğinden ş&uuml;phe etmenin yersiz olduğunu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermiştir. Zira sadece şimdiye kadar keşfedilen b&ouml;l&uuml;m&uuml;, milyonlarca ışık yılı genişliğinde olan bu sonsuz evreni, i&ccedil;indeki b&uuml;t&uuml;n bu azametli galaksileri ve akılları hayran bırakan &ccedil;eşitli varlıklarıyla yaratan kudret i&ccedil;in, &ouml;l&uuml;leri diriltmek; elbette ki, zor bir olay sayılamaz. Ger&ccedil;ekten de bu azametli fezayı sonsuz varlıklarıyla yaratarak kudretinin azametini sergileyen Allah Teala&#39;ya, &ouml;l&uuml;leri tekrar diriltmek, hi&ccedil; de zor olamaz.</p>\n\n<p dir=\"LTR\">\n	İşte bunun i&ccedil;indir ki, Allah Teala, mead olayının kendisi i&ccedil;in kolay olduğundan bahsederek ş&ouml;yle buyurmuştur: <strong>&quot;Bir &ccedil;ağrıcının yakın bir yerden &ccedil;ağıracağı g&uuml;ne kulak ver. O g&uuml;n, &ccedil;ığlığı ger&ccedil;ekten duyarlar; işte o, /kabirden/ &ccedil;ıkış g&uuml;n&uuml;d&uuml;r. Doğrusu, Biz diriltiriz; biz &ouml;ld&uuml;r&uuml;r&uuml;z; d&ouml;n&uuml;ş de ancak bizedir. O g&uuml;n, yer yarılır onların &uuml;zerinden &ccedil;abucak ayrılır; bu, bize g&ouml;re kolay bir toplanmadır.&quot;</strong><a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;İnk&acirc;r edenler, kesinlikle tekrar dirilmeyeceklerini ileri s&uuml;rerler. De ki: &quot;Hayır; Rabbime andolsun ki, ş&uuml;phesiz diriltileceksiniz; sonra da, yaptıklarınız size bildirilecektir. Bu, Allah&#39;a kolaydır.&quot; &Ouml;yleyse; Allah&#39;a, Peygamberi&#39;ne ve indirdiğimiz nura, /Kur&#39;an&#39;a/ inanın; Allah iş&shy;lediklerinizden haberdardır. Toplanma g&uuml;n&uuml; i&ccedil;in, sizi bir araya getirdiği zaman, işte o g&uuml;n, kimin aldandığının ortaya &ccedil;ıkacağı g&uuml;nd&uuml;r; kim Allah&#39;a inanmış ve salih amelde bulunmuşsa, Allah onun k&ouml;t&uuml;l&uuml;klerini &ouml;rter; onu, i&ccedil;inde temelli ve sonsuz kalacağı, i&ccedil;lerinden ırmaklar akan cennetlere koyar; b&uuml;y&uuml;k kurtuluş işte budur.</strong>&quot;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p dir=\"LTR\">\n	B&uuml;t&uuml;n bu a&ccedil;ıklamalardan sonra, meadın olabileceğinden ş&uuml;phe edenlerin ne kadar b&uuml;y&uuml;k bir sapıklık i&ccedil;erisinde olduklarını kestirmeyi, siz aziz okurların takdirine bırakıyoruz.</p>\n\n<p dir=\"LTR\">\n	Ayrıca; Kur&#39;an-ı Kerim, mead olayının m&uuml;mk&uuml;n bir olay olduğunu kanıtlamak gayesiyle, ge&ccedil;miş &uuml;mmetlere, bazı &ouml;lm&uuml;ş insan veya hayvanları tekrar diriltmek suretiyle, &ouml;len bir canlının diriltilmesini bizzat g&ouml;sterdiğinden de bahsetmektedir.</p>\n\n<p dir=\"LTR\">\n	Hz. İbrahim /a.s/&#39;ın, &ouml;ld&uuml;r&uuml;p par&ccedil;a par&ccedil;a doğrayarak birbirine karıştırdığı kuşları Allah Teala&#39;nın izniyle tekrar diriltmesi,<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> Hz. Uzeyr Peygamber&#39;in y&uuml;z sene &ouml;l&uuml; yattıktan ve merkebinin &ouml;l&uuml;p kemiklerinin &ccedil;&ouml;le dağıldığından sonra tekrar dirilmesi,<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> İsrailoğulları&#39;ndan bir grubun, &ouml;l&uuml;m korkusuyla şehirlerini terk ettikten sonra, &ouml;l&uuml;p tekrar diriltilmeleri,<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> yine İsrailoğulları&#39;ndan bir kişinin, &ouml;ld&uuml;r&uuml;l&uuml;p su&ccedil;unun başkasının &uuml;zerine atıldığında, kendi katilini g&ouml;stermek &uuml;zere tekrar diriltilmesi,<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> yine İsrailoğulları&#39;nın: <strong>&quot;Allah&#39;a, g&ouml;rmedik&ccedil;e inanmayız&quot;</strong> dediklerinde, onların kendilerinin ve onlardan temsilci olarak se&ccedil;ilen yetmiş kişinin, Allah Teala&#39;nın azamet tecellisini g&ouml;rd&uuml;klerinde &ouml;ld&uuml;kten sonra diriltilmeleri,<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a> Mağara Ashabı&#39;nın, bir &ccedil;eşit &ouml;l&uuml;m olan, &uuml;&ccedil; y&uuml;z sene boyunca uyuduktan sonra Allah&#39;ın vaatlerinin hak olduğunu g&ouml;rmeleri &uuml;zere, tekrar uyandırılmaları<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> ve bilahare, Hz. İsa&#39;nın, halkın g&ouml;z&uuml; &ouml;n&uuml;nde &ouml;l&uuml;leri diriltmesi ve &ccedil;amurdan kuş şekli yapıp, ona &uuml;flediğinde onun kuş olup u&ccedil;ması<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> bu doğrultuda g&ouml;sterilen &ouml;rneklerdir.</p>\n\n<p dir=\"LTR\">\n	Ancak bu olayları bizzat bizim kendimiz yaşamadığımız i&ccedil;in; bunlar, bizler i&ccedil;in sadece bir iman konusu olur. Yani, Kur&#39;an-ı Kerim&#39;e inanan kimseler olan bizler, elbette ki, Kur&#39;an&#39;ın b&uuml;t&uuml;n haberlerinin de doğru olduğuna inanmaktayız.</p>\n\n<p dir=\"LTR\">\n	Fakat b&ouml;yle bir iman sahibi olmayan kimseler i&ccedil;in, Kur&#39;an-ı Kerim&#39;in bu haberleriyle delil getiremeyiz. Onlara, Kur&#39;an-ı Kerim&#39;in yukarıda zikrettiğimiz, akli istidlal y&ouml;ntemiyle delil getirmemiz gerekir.</p>\n\n<p dir=\"LTR\">\n	Buraya kadar zikrettiğimiz deliller, meadın aklen m&uuml;mk&uuml;n olup, Allah Teala&#39;nın kudretine nispet kolay sayılan bir olay olduğunu ispatlamakla birlikte, bir taraftan bu delillerin ve meadın ger&ccedil;ekleşeceği vaadinin, Kur&#39;an-ı Kerim&#39;de yer alması, diğer taraftan da &ouml;nceden Allah Teala&#39;nın varlığına ilaveten, Kur&#39;an-ı Kerim&#39;in Allah Teala&#39;nın kitabı olduğu, kesin akli delillerle ispatlandığı nazara alınınca; bu deliller, aynı zamanda meadın kesin olarak vaki olacağını da ispatlamış olurlar. Ancak buna rağmen, İslam uleması tarafından meadın kesin olarak vaki olacağını ispatlayan akli deliller de zikredilmiştir. Şimdi bu delilere kısaca bir g&ouml;z atalım.</p>\n\n<p dir=\"LTR\">\n	Meadı Gerektiren Akli Deliller</p>\n\n<h3 dir=\"LTR\">\n	1- Allah&#39;ın Adaleti Meadı Gerektirir</h3>\n\n<p dir=\"LTR\">\n	Kitabımızın &quot;Adalet&quot; b&ouml;l&uuml;m&uuml;nde, &quot;H&uuml;sn-&uuml; Kubh-&uuml; Akli İlkesi&quot;nin, her akıl, ilim ve irade sahibi failin, adalet gereğince hareket edip, zulmetmekten sakınmasını iktiza ettiğini belirtmiştik. &Ccedil;&uuml;nk&uuml; akıl a&ccedil;ısından adalet gereğince hareket etmek hasen /g&uuml;zel/, zulmetmek ise, kabihtir. Akıl ise, her akıl, ilim ve irade sahibinin, hasen olanı yapması ve kabihten de &ccedil;ekinmesi gerektiğini emrediyor. Allah Teala da; ilim, hikmet ve irade sahibi bir fail olduğundan, O&#39;nun fiilleri de aynı h&uuml;kme tabidir. Yani, insan aklı, bu ilke gereğince, Allah Teala&#39;nın da, b&uuml;t&uuml;n fiillerinde adil olup, asla zul&uuml;m etmediğine ve etmeyeceğine h&uuml;kmetmektedir.</p>\n\n<p dir=\"LTR\">\n	&quot;H&uuml;sn-&uuml; Kubh-&uuml; Akli İlkesi&quot;ni kabul etmeyen Ehl-i S&uuml;nnet&#39;in Eş&#39;ar&icirc; grubu da, Allah&#39;ın, adalet gereğince hareket edip, asla zulmetmediğine ve zulmetmeyeceğine inanmaktadır. Aradaki fark, sadece bu inanışın dayanağı konusundadır. &quot;Adliyye Grubu&quot; olarak isim alan biz Ehl-i Beyt Mektebi izcileri /İmamiyye/ ile Ehl-i S&uuml;nnet&#39;in &quot;Mutezile Grubu&quot;, bu inanışlarında &ouml;ncelikle yukarıda işaret ettiğimiz, aklın h&uuml;km&uuml;ne istinat ederken; onların bu konudaki dayanakları, il&acirc;hi vahyin bu doğrultuda olmasıdır. Yani, onlar da bizim gibi Allah&#39;ın adil olduğunu ve asla zulmetmeyeceğini kabul ediyorlar. Fakat onların buna delilleri, aklın h&uuml;km&uuml; değil, şeriatın h&uuml;km&uuml;n&uuml;n, adalete uymanın ve zul&uuml;mden ka&ccedil;ınmanın gerekliliği doğrultusunda olmasıdır.</p>\n\n<p dir=\"LTR\">\n	Demek ki, b&uuml;t&uuml;n m&uuml;sl&uuml;manlar ve hatta b&uuml;t&uuml;n insanlık &acirc;lemi, Allah Teala&#39;nın adil olduğunda ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan, adalet sıfatına sahip olan Hak Teala&#39;nın, yaratıklarından akıl ve h&uuml;r irade sahibi olan biz insanları ve cinleri m&uuml;kellef kıldığı ve bir takım y&uuml;k&uuml;ml&uuml;l&uuml;klerden sorumlu tuttuğunu g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Bu arada biz y&uuml;k&uuml;ml&uuml; yaratıkların i&ccedil;erisinde, Allah Teala&#39;nın, y&uuml;k&uuml;ml&uuml; kıldığı vazifelere itaat edenler olduğu gibi, y&uuml;k&uuml;ml&uuml;l&uuml;klerini yerine getirmeyip isyan edenlerin de olduğu ş&uuml;phe g&ouml;t&uuml;rmeyen bir ger&ccedil;ektir</p>\n\n<p dir=\"LTR\">\n	Yine; h&uuml;r irade sahibi olmanın bize sağladığı imk&acirc;n sayesinde, bizlerin i&ccedil;erisinde, diğerlerinin hak ve hukukuna riayet edenlerin bulunduğu gibi, başkalarının hak ve hukukuna riayet etmeyerek, onların can, mal ve ırzlarına tecav&uuml;z edenler de bulunmaktadır.</p>\n\n<p dir=\"LTR\">\n	Bu arada; yine insan aklı, her itaat edenin, itaat edilen &uuml;zerinde m&uuml;k&acirc;fat ve &uuml;cret hakkını kazandığına da h&uuml;kmetmektedir. Yaratıkların akıl sahibi h&uuml;r iradeli bireyleri arasındaki ilişkilerde aklın bu h&uuml;km&uuml; kesin ve ş&uuml;phe g&ouml;t&uuml;rmeyen bir husustur. Yani yaratıklar arasında akıl ve h&uuml;r irade sahibi bir fert, aynı &ouml;zellikteki diğer bir ferdin emrine itaat ettiğinde; itaat edenin, itaat edilen &uuml;zerinde &uuml;cret ve m&uuml;k&acirc;fat hakkı kazandığında bir ş&uuml;phe yoktur.&nbsp;</p>\n\n<p dir=\"LTR\">\n	Ancak ne var ki akıl, yaratıkların; canları, malları ve iradeleri de d&acirc;hil olmak &uuml;zere, her şeylerinin yaratana ait olması hesabiyle, yaratanın, kendisine itaat edenleri m&uuml;k&acirc;fatlandırmasının, onun bir ihsan ve inayeti olduğunu ve yaratıkların, itaatlerinden dolayı yaratana karşı hi&ccedil;bir hak kazanmadıklarını da kabul ediyor.</p>\n\n<p dir=\"LTR\">\n	&Ccedil;&uuml;nk&uuml; yaratıkların neyi varsa yaratan tarafından kaynaklandığına g&ouml;re, aslında yaratıkların itaatleri de, yaratanın, onların varlıklarını ve varlıklarına ait b&uuml;t&uuml;n kemallerin idamesine m&uuml;saade edip onlara olan feyzini s&uuml;rd&uuml;rmesi demek olduğundan, Rablerinin onlara olan yeni bir inayeti, nimeti ve ihsanı sayılır. Hi&ccedil;bir kimse de, efendisinin kendisine verdiği ihsan ve nimetten dolayı ona karşı bir hak sahibi olamaz. Aksine, efendisinin onun &uuml;zerinde teşekk&uuml;r hakkı doğar.</p>\n\n<p dir=\"LTR\">\n	Fakat Cenab-ı Hak, itaatk&acirc;r kullarını m&uuml;k&acirc;fatlandıracağını vaat etmiştir. Dolayısıyla bu m&uuml;k&acirc;fatlandırma, Allah Teala&#39;nın, yaratılış nimet ve ihsanından sonra, kullarına inayet edeceği ikinci bir nimet ve ihsanıdır.</p>\n\n<p dir=\"LTR\">\n	İsyank&acirc;r kullara gelince; elbette ki onlar, Rablerinin onlara inayet ettiği nimeti k&ouml;t&uuml;ye kullandıklarından dolayı cezalandırılmayı hak ediyorlar. Ancak akıl, onları cezalandırma veya affetme hakkının, Allah Teala&#39;ya ait olduğuna h&uuml;kmetmektedir. Ger&ccedil;i Allah Teala&#39;dan beklenen, isyank&acirc;r kulları affedip bağışlamaktır. Bu O&#39;nun y&uuml;ce şanına daha layıktır.</p>\n\n<p dir=\"LTR\">\n	Bireylerin birbirlerine karşı ihlal ettikleri hak ve hukuklara veya zayi edilen toplumsal hak ve hukuklara gelince; akıl, zayi edilen bu t&uuml;r hak ve hukukların istifa edilme /alınma/ veya affedilme hakkının hak ve hukuk sahibi olan birey ve topluma ait olduğunu kabul etmektedir.</p>\n\n<p dir=\"LTR\">\n	Aklın bu h&uuml;k&uuml;mleri ışığında, eğer y&uuml;k&uuml;ml&uuml; yaratıkların tamamı Allah&#39;a karşı aynı d&uuml;zeyde itaatk&acirc;r, ya da isyank&acirc;r olsalardı, akıl; itaatk&acirc;r kulların itaatleriyle Hak Teala &uuml;zerinde bir hak kazanmadıklarından dolayı, onların tamamının m&uuml;k&acirc;fatlandırılmamasının adalet ilkesiyle &ccedil;elişmediğine ve keza isyank&acirc;rların tamamının affedilmesinin de bir sakıncası olmadığına h&uuml;kmetmektedir.</p>\n\n<p dir=\"LTR\">\n	Ancak ne var ki, y&uuml;k&uuml;ml&uuml; kulların tamamı, aynı derecede itaatk&acirc;r olmadığı gibi, tamamı; aynı derecede isyank&acirc;r da değildir. İ&ccedil;lerinde, &ccedil;eşitli d&uuml;zeylerde itaatk&acirc;rların bulunduğu gibi, &ccedil;eşitli d&uuml;zeylerde isyank&acirc;rlar da vardır.</p>\n\n<p dir=\"LTR\">\n	Durum b&ouml;yle olunca; akıl, yaratılış d&uuml;zeninden m&uuml;k&acirc;fatlandırma ve cezalandırma sisteminin tamamıyla kaldırılıp, isyank&acirc;rlarla itaatk&acirc;rların aynı kategoride değerlendirmeye tabi tutulmasının ve hepsine aynı muamele yapılmasının adalet ilkesiyle bağdaşmadığına h&uuml;kmediyor.</p>\n\n<p dir=\"LTR\">\n	&Ccedil;&uuml;nk&uuml; akıl, itaatk&acirc;rla isyank&acirc;ra ve iyilik yapanla k&ouml;t&uuml;l&uuml;k yapana eşit muamele yapılmasının, &ccedil;irkin bir hareket olduğundan ş&uuml;phe etmemektedir. Bu arada aklın a&ccedil;ık h&uuml;km&uuml; veya bizzat Allah Teala&#39;nın kendi bildirmesi gereğince; Hak Teala, &ccedil;irkin işler yapmaktan m&uuml;nezzehtir. O halde Allah Teala&#39;nın, itaatk&acirc;r olup iyilik yapanları m&uuml;k&acirc;fatlandırmaması veya isyank&acirc;r olup k&ouml;t&uuml;l&uuml;k yapanları cezalandırmaması ve her iki grubu da aynı muameleye tabi tutması muhaldir.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan; d&uuml;nya hayatında, itaatk&acirc;rların tam anlamıyla m&uuml;k&acirc;fatlarına ve isyank&acirc;rların da tam anlamıyla cezalarına ulaşmadıklarını g&ouml;r&uuml;yoruz.</p>\n\n<p dir=\"LTR\">\n	D&uuml;nya hayatında &ouml;yle zalimler vardır ki, işledikleri cinayetlerin ve isyanların karşısında en k&uuml;&ccedil;&uuml;k bir ceza almadan ve &ouml;yle iyilik ve ihsan ehli de vardır ki, yaptıkları iyiliklerin karşısında en k&uuml;&ccedil;&uuml;k bir m&uuml;k&acirc;fat almadan g&ouml;&ccedil;&uuml;p gidiyorlar.</p>\n\n<p dir=\"LTR\">\n	Bu durumda eğer, her iyilik ehlinin iyiliğinin m&uuml;k&acirc;fatına, her k&ouml;t&uuml;l&uuml;k ehlinin de k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;n cezasına ulaşacağı bir hesap g&uuml;n&uuml; ve adalet mahkemesi olmazsa, bundan iyilik ehli ile k&ouml;t&uuml;l&uuml;k ehlinin eşit olması lazım gelir. B&ouml;yle bir eşitlik de Allah&#39;ın adil olma sıfatıyla &ccedil;elişmekte olup, bu d&uuml;zeni Kur&#39;an Hak Teala&#39;nın &ccedil;irkin iş yapmasını gerektirir. Allah Teala da &ccedil;irkin işlerden m&uuml;nezzeh olduğuna g&ouml;re akıl, mutlaka Allah Teala&#39;nın her şahsın kendi hakkına ulaşacağı bir hesap g&uuml;n&uuml; yaratıp, adalet mahkemesini kuracağına h&uuml;kmediyor. İşte adalet mahkemesinin kurulacağı o hesap g&uuml;n&uuml; meaddır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;e baktığımızda, Hak Teala&#39;nın da bu metotla meadın kesin olarak vaki olacağını ispatladığını g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Hi&ccedil; teslimiyet g&ouml;sterenleri su&ccedil;lu g&uuml;nahk&acirc;r olanlar gibi tutar mıyız? Ne oluyor size? Nasıl yargılıyorsunuz?&quot;</strong><a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Yoksa k&ouml;t&uuml;l&uuml;k işleyenler, &ouml;l&uuml;mlerinde ve sağlıklarında kendilerini, iman edip salih ameller işleyen kimseler ile bir mi tutacağımızı sandılar? Ne de k&ouml;t&uuml; h&uuml;k&uuml;m veriyorlar! Allah g&ouml;kleri ve yeri hak olarak yarattı ki, her nefis kazandığının karşılığını g&ouml;rs&uuml;n. Ve onlara zulmedilmez.&quot;</strong><a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;ğ&uuml;, yeri ve ikisinin arasında bulunanları boşuna yaratmadık. Bu, ink&acirc;r edenlerin sanısıdır. Vay ateşe uğrayacak ink&acirc;rcıların haline! Biz hi&ccedil;, inanıp salih amellerde bulunanlarla, yery&uuml;z&uuml;nde, bozgunculuk yapanları bir tutar mıyız? Hi&ccedil;, Allah&#39;a karşı gelmekten sakınanlarla yoldan &ccedil;ıkanları bir tutar mıyız?&quot;</strong><a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; Cenab-ı Hak, bu ayetlerde iyilik ehli ile k&ouml;t&uuml;l&uuml;k ehlinin eşit muamele g&ouml;rmesinin aklen &ccedil;irkin olduğu ilkesine dayanarak, meadın kesin olarak vaki olacağını ispatlamış ve insanların kendi akıl ve vicdanlarına m&uuml;racaat ettikleri takdirde, sağduyu sahibi her insanın aynı sonuca varacağını g&ouml;zler &ouml;n&uuml;ne sermiştir.</p>\n\n<h3 dir=\"LTR\">\n	2- Evrendeki Genel Hareket Meadı Zorunlu Kılıyor</h3>\n\n<p dir=\"LTR\">\n	Evrenin genel hareketi meadı zorunlu kılmaktadır. Zira bir taraftan evrenin, b&uuml;t&uuml;n varlıklarıyla birlikte, uzuvları birbiriyle uyum i&ccedil;inde olan, bir birey konumunda olduğunu g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Diğer taraftan ise; tek bir şahsiyeti oluşturan bu evrenin devamlı olarak hareket halinde olduğuna şahit olmaktayız. Devamlı olarak, hem tek şahsiyeti oluşturan evrenin tamamı, hem de ona nispetle uzuv ve organ niteliğinde bulunan i&ccedil;inde bulundurduğu her bir varlık g&uuml;&ccedil; halinden fiil /edim/ ve kemal haline doğru hareket etmektedir.</p>\n\n<p dir=\"LTR\">\n	Bundan, hi&ccedil;bir hareketin hedefsiz olmadığı anlaşılmaktadır. Aslında hedefsiz bir hareketin olması imk&acirc;nsızdır. &Ccedil;&uuml;nk&uuml; mutlaka her hareket, bir fiile /edime/ y&ouml;neliktir. Bu h&uuml;k&uuml;m, hareket t&uuml;r&uuml;n&uuml;n değişmesiyle değişmez. Yani, ister hareket t&uuml;r&uuml;, bir elmanın renginin yeşillikten kırmızılaşmaya doğru olan hareketi gibi, nitelikte olan bir hareket olsun, ister yine bir elmanın hacminin k&uuml;&ccedil;&uuml;kl&uuml;kten b&uuml;y&uuml;kl&uuml;ğe doğru olan hareketi gibi, nicelikte olan bir hareket olsun, ister bir kişinin evinden işine gitmesi gibi veya ağır bir cismin yukarıdan aşağıya doğru d&uuml;şmesi gibi, intikali bir hareket olsun ve isterse de maddi bir varlığın m&uuml;cerret varlık olmaya doğru olan hareketi gibi, t&ouml;zde olan bir hareket olsun, b&uuml;t&uuml;n hareketler illa de bir hedefe ve fiile /edime/ y&ouml;neliktir. Hi&ccedil;bir hareket hedefsiz olamaz.</p>\n\n<p dir=\"LTR\">\n	Bu durumda eğer, ilk hedefin /edimin/ kendisi, ikinci bir hedefe /edime/ ulaşmak i&ccedil;in bir basamak mesabesinde /niteliğinde/ olursa, ilk hedefin /edimin/ son maksat olmadığı ve onun sadece bir ge&ccedil;iş menzili olduğu anlaşılır. Zira son maksat, hareketin ona ulaştığında sebata d&ouml;n&uuml;şt&uuml;ğ&uuml; hedefe denir.</p>\n\n<p dir=\"LTR\">\n	Bundan, bir b&uuml;t&uuml;n olarak hareket halinde olan evrenin tamamının, ulaşmak istediği, hareketinin son bulacağı bir son hedefinin /edimin/ olduğu ortaya &ccedil;ıkıyor.</p>\n\n<p dir=\"LTR\">\n	Zira eğer, bir b&uuml;t&uuml;n olarak cihanın hareketinin sebata d&ouml;n&uuml;şeceği bir son hedefi /edimi/ olmaz ve her hedefe ulaştığında, onun kendisi, başka bir hedef i&ccedil;in ge&ccedil;ici bir durak niteliğinde olur ve bu sonsuz olarak b&ouml;yle devam ederse, bundan aslında bir b&uuml;t&uuml;n olarak cihanın hareketinin, ulaşmak istediği bir hedefi /edimi/ olmadığı ortaya &ccedil;ıkar. Oysa hi&ccedil;bir hareketin hedefsiz olamayacağı a&ccedil;ıktır.</p>\n\n<p dir=\"LTR\">\n	Yani nasıl ki, her sebep ve failden &ouml;nce bir sebep ve failin olması ve bunun bir ilk sebep ve faile varmadan sonsuz olarak devam etmesi, ger&ccedil;ekte fiilin bir fail ve sebebi olmadığını gerektirirse, hedef konusu da aynıdır. Eğer, her hedeften sonra başka bir hedef olur ve hareketin, vardığında sebata d&ouml;n&uuml;şeceği bir son hedefi s&ouml;z konusu olmaz ve bu sonsuz olarak b&ouml;yle devam ederse, bunun gereği aslında o hareketin hedeften yoksun olmasıdır. Oysa hedefsiz hareketin olamayacağı ortadadır.</p>\n\n<p dir=\"LTR\">\n	Zira sebep ve faili olmayan bir fiil ve hareket meydana gelemeyeceği gibi, hedefi olmayan bir fiil ve hareket de meydana gelemez.</p>\n\n<p dir=\"LTR\">\n	Başlangı&ccedil; ile sonucun farkı sadece şudur ki, bir sebep ve fail tarafından icat edilen bir hareket ve fiilin herhangi bir engelle karşılaşarak son hedefine ulaşmaması m&uuml;mk&uuml;nd&uuml;r. Ama fail ve sebepsiz hi&ccedil;bir fiil ve hareket meydana gelemez.</p>\n\n<p dir=\"LTR\">\n	Ancak engelle karşılaşmak ihtimal&icirc; sadece evrenin i&ccedil;indeki c&uuml;z-i varlıklar i&ccedil;in s&ouml;z konusu olabilir, evrenin b&uuml;t&uuml;n&uuml; i&ccedil;in değil. Zira evrenin b&uuml;t&uuml;n&uuml; tek bir şahsiyeti oluşturduğuna g&ouml;re, onu hedefine varmaktan engelleyecek başka bir şey farz edilemez. O halde, hareket halinde olan evren hi&ccedil;bir engelle karşılaşmadan kendisine tayin edilen nihai hedefe vararak istikrar bulacaktır.</p>\n\n<p dir=\"LTR\">\n	İşte evrenin istikrar bulacağı o hedefe, ahiret &acirc;lemi ve mead denir. Hak Teala&#39;nın, ahiret yurdunu istikrar yurdu veya gemilerin demir attığı liman olarak adlandırması da bu y&uuml;zdendir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;&hellip;Ş&uuml;phesiz bu d&uuml;nya hayatı ge&ccedil;ici bir eğlencedir, ama ahiret, doğrusu işte o, kalınacak yurttur.&quot;</strong><a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;Sana, şu kıyametin ne zaman limana varacağını soruyorlar, de ki: &quot;Onun ilmi ancak Rabbimin katındadır, onun vaktini, O&#39;ndan başkası a&ccedil;ıklayamaz. G&ouml;klerin ve ye&shy;rin, ağırlığını kaldıramayacağı o saat, sizlere ansızın gelecektir.&quot; Sanki sen onu biliyormuşsun gibi, onu sana soruyorlar, de ki: &quot;Onu bilmek, ancak Allah&#39;a mahsustur, ama in&shy;sanların &ccedil;oğu bu ger&ccedil;eği bilmezler.&quot;</strong><a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p dir=\"LTR\">\n	Evet, ahiret yurdu, hareket halinde olan bu evrenin hareketinin son bulacağı nihai maksat ve varlık gemisinin uzun bir yolculuktan sonra demir atıp duracağı son limandır. Başka bir tabirle de, her hareketin bir nihai hedefi olması zorunluluğu, bir b&uuml;t&uuml;n olarak s&uuml;rekli hareket halinde olan bu evren gemisinin varıp da demirleyeceği, mead denen bir son limanın ve artık her şeyin s&uuml;k&ucirc;na kavuşup koşuşturma ve &ccedil;abadan kurtulacağı ahiret denen, nihai bir yurdun olmasını zorunlu kılmaktadır.</p>\n\n<h3 dir=\"LTR\">\n	3- İlahi Hikmet Meadı Gerektirir</h3>\n\n<p dir=\"LTR\">\n	Kitabımızın &quot;Tevhit&quot; b&ouml;l&uuml;m&uuml;nde bu cihanın, vacip bizatihi olup, b&uuml;t&uuml;n kemal sıfatlarına sahip olan, her şeyden m&uuml;stağni ve sonsuz kudret, hikmet ve ilim sahibi bir yaratıcısının olduğunu ispatlamıştık. O halde bu cihan, vacip bizatihi olup b&uuml;t&uuml;n kemallere sahip olan Hak Teala&#39;nın fiilidir.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan akıl, hikmet sahibi olan her failin fiilinin bir hedefi olması gerektiğine ve hikmet sahibi olan varlığın hedefsiz ve boş yere iş yapmasının muhal olduğuna h&uuml;kmediyor. Yani, hikmet sahibi olan bir varlığın fiilinin hedefsiz olduğunu s&ouml;ylemek, onun hikmet sıfatıyla &ccedil;elişmek olur. O halde, hikmet sıfatına sahip olan bir varlığın fiilinin hedefsiz olması d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p dir=\"LTR\">\n	Ancak akıl, mutlak kemal olup hi&ccedil;bir şeye muhta&ccedil; olmayan hikmet sahibi bir failin fiilinin hedefsiz ve boş yere olmasının muhal olduğuna h&uuml;kmetmekle birlikte, onun herhangi bir hedefe ulaşmak gayesiyle iş yaptığını s&ouml;ylemenin de muhal olduğuna h&uuml;kmediyor. Bu konuyu biraz a&ccedil;alım.</p>\n\n<p dir=\"LTR\">\n	Eğer, bir işi yapmak isteyen hikmet sahibi bir failin kendisi mutlak olarak ihtiya&ccedil;sız olmaz ve herhangi bir y&ouml;nden bir ihtiyacı s&ouml;z konusu olursa, mutlaka o yaptığı işinde ihtiyacını gidermeyi ve arzulanan kemale ulaşmayı gaye edinir.</p>\n\n<p dir=\"LTR\">\n	Fakat mutlak olarak m&uuml;stağni olup, hi&ccedil;bir şeye ihtiyacı olmayan hikmet sahibi bir varlık i&ccedil;in b&ouml;yle bir şeyi s&ouml;ylemek m&uuml;mk&uuml;n değildir.</p>\n\n<p dir=\"LTR\">\n	Zira mutlak kemal olan b&ouml;yle bir varlık i&ccedil;in herhangi bir ihtiya&ccedil; veya eksiklik olduğu d&uuml;ş&uuml;n&uuml;lemez ki, yaptığı işte o ihtiyacı gidermeyi veya o kemale ulaşmayı gaye edinmiş olsun. O halde mutlak kemal olan bir varlık, hi&ccedil;bir zaman bir ihtiyacı gidermek veya bir kemale ulaşmak gayesiyle iş yapmaz.</p>\n\n<p dir=\"LTR\">\n	Hatta b&ouml;yle bir failin, başkasına yarar ulaştırma gayesiyle de iş yaptığını s&ouml;ylemek olmaz. &Ccedil;&uuml;nk&uuml; bu takdirde, o failin başkasına hayır ulaştırma hususunda, iş yapmak zorunda olduğu ortaya &ccedil;ıkar ki, bu onun mutlak olarak m&uuml;stağni oluşuyla &ccedil;elişir. O halde, mutlak olarak m&uuml;stağni olan bir fail, ister işin yararı kendine y&ouml;nelik olsun, ister başkasına y&ouml;nelik olsun bir faydaya ulaşmak gayesiyle iş g&ouml;rmez.</p>\n\n<p dir=\"LTR\">\n	Ancak buna rağmen, onun fiilinin hedefsiz ve boş yere olduğunu s&ouml;ylemek de olmaz. &Ccedil;&uuml;nk&uuml; bu, onun hikmet sıfatıyla &ccedil;elişkiye d&uuml;şmek olur ve onun hikmet sıfatı b&ouml;yle bir şeye meydan vermez.</p>\n\n<p dir=\"LTR\">\n	Demek ki, mutlak olarak m&uuml;stağni olan bir failin, kendi zatı dışında bir hedefi ve gayesi olduğu s&ouml;ylenemez.</p>\n\n<p dir=\"LTR\">\n	Fakat hikmet sahibi olan bir failin fiilinin hedefsiz olması da muhal olduğundan, mutlaka onun fiilinin de bir hedefi olmalıdır. Yani, ger&ccedil;i mutlak olarak m&uuml;stağni olan failin, fail olarak kendi zatı dışında bir gayesi olması imk&acirc;nsızdır. Ama mutlaka fiilinin, fiil olma a&ccedil;ısından, o fiilin kendisinden &uuml;st&uuml;n bir hedefi olmalıdır. Aksi takdirde, hedefsiz bir fiil olup hikmete aykırı olur. Hikmete aykırı bir fiilin de, hikmet sahibi bir failden meydana gelmesi muhaldir.</p>\n\n<p dir=\"LTR\">\n	Kısacası, mutlak olarak m&uuml;stağni olan bir failde, failin hedefi ile fiilin hedefi farklıdır. Mutlak kemal olan failin kendi zatı dışında bir hedefi olduğu d&uuml;ş&uuml;n&uuml;lemez. &Ccedil;&uuml;nk&uuml; onun i&ccedil;in kendi zatı dışında kalan, kazanılabilecek bir kemalin varlığı s&ouml;z konusu olamaz ki, doğrudan veya dolaylı olarak o kemali elde etmek, onun hedefi olabilsin. Ama onun fiili hikmet &ccedil;eşmesinden kaynaklandığından dolayı, mutlaka o fiilin, kendisinden &uuml;st&uuml;n olan bir hedefi olmalıdır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim de, bir fail olarak mutlak kemal ve her şeyden m&uuml;stağni olan Allah Teala&#39;nın hedefi ile fiillerinin hedefinin farklı olduğunu ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim: <strong>&quot;Cinleri ve insanları ancak Bana kulluk etmeleri i&ccedil;in yarattım&quot;</strong><a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a> buyurarak, Allah Teala&#39;nın fiillerinin fiil olma a&ccedil;ısından hedefsiz olmadığını belirtmiştir. &Ccedil;&uuml;nk&uuml; aksi takdirde o fiil, hikmete aykırı bir fiil olur. Allah Teala&#39;nın hikmete aykırı bir fiili yapması ise imk&acirc;nsızdır.</p>\n\n<p dir=\"LTR\">\n	Buna karşılık, fiilin hedefi olan bu hedefin Allah Teala&#39;nın hedefi olmadığı ve mutlak kemal ve her şeyden m&uuml;stağni olan Allah Teala&#39;nın kendi zatı dışında bir hedefi olmadığı hususunu da: <strong>&quot;&hellip;Eğer siz ve yery&uuml;z&uuml;nde olanlar, topyekun hepiniz nank&ouml;rl&uuml;k etseniz dahi, Allah yine de m&uuml;stağni ve b&uuml;t&uuml;n &ouml;vg&uuml;lere layık olandır&quot;</strong><a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a> ve: <strong>&quot;.... Kim nank&ouml;rl&uuml;k ederse, bilsin ki, Allah &acirc;lemlerden m&uuml;stağnidir&quot;</strong><a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> ayetleriyle a&ccedil;ıklamıştır.</p>\n\n<p dir=\"LTR\">\n	O halde, kulluk etmek yaratanın kendisi i&ccedil;in olan hedefi değil, yaratıkların hedefidir. Eğer kulluk edilmezse, yaratık hedefine ulaşmaz, yaratan değil. &Ccedil;&uuml;nk&uuml; mutlak kemal ve her şeyden m&uuml;stağni olan yaratanın kendi zatı dışında bir hedefi olduğu d&uuml;ş&uuml;n&uuml;lemez ve zatın kendisi, kendi hedefi olunca da, hi&ccedil;bir zaman bu hedefin aksaması s&ouml;z konusu olamaz.</p>\n\n<p dir=\"LTR\">\n	Demek ki, mutlak kemal ve sonsuz hikmet sahibi bir failin fiili olan bu cihanın, fiil olarak kendinden &uuml;st&uuml;n bir hedefi vardır ki, o hedefe ulaşmakla kemaline ermiş olacaktır.</p>\n\n<p dir=\"LTR\">\n	Ayrıca, cihanın bu hedefe ulaşmaması da s&ouml;z konusu olamaz. &Ccedil;&uuml;nk&uuml; cihanın bu hedefine ulaşmaması i&ccedil;in bir engelin olması gerekir. Bir b&uuml;t&uuml;n olan bu cihanı hedefine ulaşmaktan engelleyecek i&ccedil;sel bir engelin olması d&uuml;ş&uuml;n&uuml;lemez. Cihanın dışında kalan ise, sadece mutlak kemal ve her şeyden m&uuml;stağni olan Hak Teala olduğundan, dışsal bir engelin olması da s&ouml;z konusu olamaz.</p>\n\n<p dir=\"LTR\">\n	Zira Hak Teala&#39;nın cihanı hedefinden engellemesi, O&#39;nun mutlak kemal oluşu ve sonsuz hikmetiyle bağdaşamaz. O halde cihan, mutlaka kendi i&ccedil;in tayin edilen hedefine ulaşacaktır.</p>\n\n<p dir=\"LTR\">\n	Peki, cihanı kemale ulaştıracak bu hedef nedir? A&ccedil;ıktır ki, bu hedef, cihanın kendisinden &uuml;st&uuml;n olmalıdır. Yani, d&uuml;nya hayatının hedefi d&uuml;nya hayatı olamaz. O halde d&uuml;nya hayatında vaki olan hi&ccedil;bir şey, d&uuml;nya hayatının hedefi olamaz.</p>\n\n<p dir=\"LTR\">\n	D&uuml;nya hayatının hedefi d&uuml;nya hayatından &uuml;st&uuml;n olmalıdır ki, d&uuml;nya hayatı i&ccedil;in kazanılacak bir kemal olabilsin. Bu ise, ahiret hayatından başka bir şey değildir. O halde, ahiret hayatı yani, meadın ger&ccedil;ekleşeceği kesindir. İşte bunun i&ccedil;indir ki, Allah Teala bir&ccedil;ok ayetinde meaddan bahsederken, mead hakkında ş&uuml;phesiz ger&ccedil;ekleşecek bir ger&ccedil;ek tabirini kullanmıştır.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;e baktığımızda, Allah Teala&#39;nın aynı metotla meadın zorunlu olarak ger&ccedil;ekleşeceğini ispatladığını g&ouml;r&uuml;yoruz. Yani, Allah Tela; bir taraftan, d&uuml;nya hayatı olarak nitelenen bu cihanın hikmet sahibi bir yaratıcının eseri olarak batıl ve hedefsiz olamayacağını vurgulamış, diğer taraftan da, mutlak kemal ve her şeyden m&uuml;stağni olan kendisinin kendi zatı dışında bir hedefi olmayacağını belirterek, cihanın hedefinin, cihanın ulaşması gereken bir hedef olduğunu belirtmiştir. Sonra da bu hedefin daha &uuml;st&uuml;n bir kemal olan mead hayatından başka bir şey olamayacağını ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;ğ&uuml;, yeri ve ikisinin arasında bulunanları boşuna yaratmadık. Bu, ink&acirc;r edenlerin sanısıdır.&quot;</strong><a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;Biz; g&ouml;kleri, yeri ve ikisinin arasında bulunanları oyun olsun diye yaratmadık. Biz onları, ancak ve ancak hakikat &uuml;zere yarattık, ama insanların &ccedil;oğu bunu bilmez&shy;ler.&quot;</strong><a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;Biz; g&ouml;kleri, yeri ve her ikisi arasında bulunanları hakikat &uuml;zere yarattık. Kıyamet g&uuml;n&uuml; ş&uuml;phesiz gelecektir. O halde /şimdilik onlara/ yumuşak ve iyi davran.&quot;</strong><a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;Yoksa siz, Bizim sizi boşuna yarattığımızı ve Bize bir daha d&ouml;nmeyeceğinizi mi sandınız? Her şeyin hak ve mutlak sahibi olan Allah, b&ouml;yle şeyden &ccedil;ok y&uuml;cedir. O&#39;ndan başka hi&ccedil;bir il&acirc;h yoktur. O, y&uuml;ce Arşın sahibidir.&quot;</strong><a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; Allah Teala, ilk olarak bu ayetlerde yaratıkların hedefsiz ve boş yere yaratılmalarının, mutlak kemal ve hak olup sonsuz hikmet sahibi olan Allah Teala hakkında d&uuml;ş&uuml;n&uuml;lemeyeceğini, sonra da yaratık &acirc;leminin hedefinin tekrar Hak Teala&#39;ya d&ouml;n&uuml;şten ibaret olan mead olayından başka bir şey olamayacağını ortaya koymakla birlikte, kendisinin mutlak m&uuml;lk sahibi olarak yaratık &acirc;lemi ve hedefinden m&uuml;stağni olduğuna işaret etmiştir. O halde, Allah Teala&#39;nın hikmeti, yaratık &acirc;leminin ulaşacağı bir hedef ve kemal olarak meadı zorunlu kılmaktadır.</p>\n\n<h3 dir=\"LTR\">\n	4- Allah Teala&#39;nın Vaadi</h3>\n\n<h3 dir=\"LTR\">\n	Meadın Olmasını Muhakkak Kılıyor</h3>\n\n<p dir=\"LTR\">\n	&Ouml;nceki bahislerimizde aklın, kulların itaat etmekle Allah Teala &uuml;zerinde m&uuml;k&acirc;fat ve &uuml;cret talep etme hakkını kazanmadıklarına, isyan ettikleri takdirde ise, kendilerine verilen nimetleri h&uuml;r iradeleriyle bilin&ccedil;li olarak k&ouml;t&uuml;ye kullandıklarından, cezayı hak ettiklerine ve doğrudan Allah Teala&#39;ya ait konularda cezalandırma veya affetme yetkisinin Allah Teala&#39;ya ait olduğuna h&uuml;kmettiğini belirtmiştik.</p>\n\n<p dir=\"LTR\">\n	Ancak, burada aklın başka bir h&uuml;km&uuml; de s&ouml;z konusudur. O da şu ki: İtaat etmekle m&uuml;k&acirc;fatın hak edilemediği yerlerde; eğer itaat edilen taraf, ona itaat eden kimselere, kendisine itaat ettikleri takdirde, onları m&uuml;k&acirc;fatlandıracağına dair s&ouml;z vermiş olursa, her ne kadar akıl, onları m&uuml;k&acirc;fatlandırmayı, itaat sebebiyle kazanılmış olan zorunlu bir hak olarak g&ouml;rmese de, ama verilen s&ouml;z&uuml;n yerine getirilmesini, zorunlu g&ouml;rmektedir. &Ccedil;&uuml;nk&uuml; akıl, bunun aksini, ahde vefasızlık ve yalancılık kabul edip, keramet, hikmet ve şahsiyet sahibi bir makama yakışmayan &ccedil;irkin bir eylem olarak kabul etmektedir.</p>\n\n<p dir=\"LTR\">\n	Yani, eğer; keramet, hikmet ve şahsiyet sahibi bir kimse, başka birine m&uuml;k&acirc;fat ve bahşişe dair bir şey vaat ederse; akıl, o kimsenin kesinlikle s&ouml;z&uuml;nde durarak vaat ettiği şeyi yerine getirmesi gerektiğine, bunu yapmadığı takdirde de onun kınanmaya layık olduğuna h&uuml;kmeder. Zira akıl, verilen s&ouml;zde durulmamasını, ahde vefasızlık ve yalancılık kabul edip, kerem sahibi kimseye yakışmayan bir sıfat olarak g&ouml;r&uuml;r.</p>\n\n<p dir=\"LTR\">\n	Ancak aklın bu h&uuml;km&uuml;, m&uuml;k&acirc;fat ve bahşişe dair verilen s&ouml;zler konusundadır. Ama eğer verilen s&ouml;z, cezalandırmaya dair olur, &ouml;rneğin; &quot;bana karşı şu su&ccedil;u işlersen, seni şu şekilde cezalandırırım&quot; derse, akıl; bu s&ouml;z&uuml;n yerine getirilmesi gerektiğine h&uuml;kmetmez.</p>\n\n<p dir=\"LTR\">\n	Hatta akıl, cezalandırmaya dair olan s&ouml;zlerde, o s&ouml;z&uuml;n yerine getirilmeyip, karşı tarafın affedilmesinin kerem ve şahsiyet sahibi birinin b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;n nişanesi olarak kabul edip; bunun, onun y&uuml;ce şahsiyetine daha layık olduğuna h&uuml;kmeder.</p>\n\n<p dir=\"LTR\">\n	Bu arada Allah Teala&#39;nın, Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok ayetinde itaatk&acirc;r kullarını m&uuml;k&acirc;fatlandıracağına ve isyank&acirc;r kullarını ise cezalandıracağına dair s&ouml;z vermiş olduğunu g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın: <strong>&quot;Cennet de muttakiler i&ccedil;in uzak olmayacak bir şekilde yakınlaştırılır. İşte size vaat edilen cennet! O, Allah&#39;a y&ouml;nelen, emirlerini muhafaza eden, g&ouml;rmediği halde Rahman&#39;dan &ccedil;ekinen ve hakka y&ouml;nelen bir kalple gelen i&ccedil;indir. &quot;</strong><a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a> ayetleriyle; <strong>&quot;Bırak onları, kendilerine vaat edilen g&uuml;nlerine kavuşuncaya kadar dalıp oynasınlar&quot;</strong><a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a>, <strong>&quot;Kendilerine vaat edilen o g&uuml;nden dolayı, o k&acirc;firlere yazıklar olsun!&quot;</strong><a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a>, <strong>&quot;Allah ş&ouml;yle dedi: &quot;İşte bana varan dosdoğru yol budur; &quot;kullarımın &uuml;zerinde senin bir h&acirc;kimiyetin yoktur. Ancak sana uyan sapıklar bunun dışındadır. Muhakkak Cehennem onların hepsine vaat edilen yerdir. Onun yedi kapısı vardır, her kapı i&ccedil;in ayrılmış bir grup vardır. </strong></p>\n\n<p dir=\"LTR\">\n	<strong>Allah&#39;a karşı gelmekten sakınanlar ise, cennetlerde, pınar başlarındadırlar. Oraya g&uuml;ven i&ccedil;inde, esenlikle girin,&quot; denir. Biz onların g&ouml;n&uuml;llerinde olan kini &ccedil;ıkardık, artık onlar sedirler &uuml;zerinde karşı&shy;lıklı oturan kardeşlerdir. Onlar orada bir yorgunluk hissetmezler. Oradan &ccedil;ıkarılacak da değillerdir. Kullarıma Benim bağışlayan, pek merhamet eden olduğumu, azabımın ise can yakıcı bir azap olduğunu haber ver&quot;</strong><a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a> ayetleri Allah Teala&#39;nın bu s&ouml;z&uuml;n&uuml; i&ccedil;eren ayetlerden bazı &ouml;rneklerdir.</p>\n\n<p dir=\"LTR\">\n	Ancak ne var ki akıl, Allah Teala&#39;nın, cezalandırmaya dair olan s&ouml;z&uuml;n&uuml; yerine getirip de isyank&acirc;r kullarını cezalandırmasının, adaletle &ccedil;elişmediğine ve Allah Teala&#39;nın buna hakkı olduğuna h&uuml;kmetmesinin yanı sıra, aynı zamanda Allah Teala&#39;ya, daha &ccedil;ok yakışanın isyank&acirc;r kullarını affetmesi, onların kusurlarını g&ouml;rmezlikten gelmek olduğuna da h&uuml;kmediyor.</p>\n\n<p dir=\"LTR\">\n	O halde Cenab-ı Hakk&#39;ın kendisine y&ouml;nelik olan su&ccedil;lara karşı ceza uygulayacağına dair s&ouml;z&uuml;n&uuml; yerine getirmeyip, su&ccedil;luları affetmesi hi&ccedil;bir mahzur doğurmadığı gibi, akıl a&ccedil;ısından beğenilen bir davranış olup, &ouml;vg&uuml;ye layık kabul edilmektedir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın, itaatk&acirc;r kullarını m&uuml;k&acirc;fatlandıracağına dair s&ouml;z&uuml;ne gelince; akıl, Allah Teala&#39;nın bu s&ouml;z&uuml;n&uuml; yerine getirmesi gerektiğine h&uuml;kmediyor. Zira bunun aksi, akıl a&ccedil;ısından ahde vefasızlık, verilen s&ouml;zde durmamak ve yalancılık olur. Akıl, b&ouml;yle bir şeyi; hikmet, kerem ve şahsiyet sahibi birinin uzak durması gereken &ccedil;irkin bir eylem kabul eder.</p>\n\n<p dir=\"LTR\">\n	Allah Teala da hikmet ve keramet a&ccedil;ısından en y&uuml;ce makam sahibi olduğundan; akıl, b&ouml;yle bir vefasızlığın Allah Teala i&ccedil;in en &ccedil;irkin bir eylem olduğuna h&uuml;kmedip, mutlaka Allah Teala&#39;nın s&ouml;z&uuml;nde durarak, itaatk&acirc;r kullarına vaat ettiği m&uuml;k&acirc;fatları yerine getireceğini s&ouml;yler.</p>\n\n<p dir=\"LTR\">\n	Binaenaleyh, Allah Teala&#39;nın itaatk&acirc;r kullarına olan m&uuml;k&acirc;fat vaadi, meadın tahakkukunu zorunlu kılmaktadır.</p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt ekolu d&uuml;ş&uuml;n&uuml;rlerinden Hace Nasiruddin Tusi de, meadın zorunlu olduğuna bir delil olarak, Allah Teala&#39;nın itaatk&acirc;r kullarına verdiği m&uuml;k&acirc;fat s&ouml;z&uuml;n&uuml; g&uuml;ndeme getirmiştir. O, kelam ilminde yazdığı &quot;Et-Tecrid&quot; isimli kitabında ş&ouml;yle demiştir: &quot;Vaade vefa etmenin zorunluluğu meadı zorunlu kılmaktadır.&quot;<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p dir=\"LTR\">\n	Evet; vaade vefa etmek aklın zorunlu g&ouml;rd&uuml;ğ&uuml; bir husustur. Allah Teala da kıyamet g&uuml;n&uuml; ger&ccedil;ekleştireceği bir&ccedil;ok vaatlerde bulunduğuna g&ouml;re, mutlaka vaadine vefa etmek a&ccedil;ısından onu ger&ccedil;ekleştirip vaatlerine vefa edecektir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;e baktığımızda, Allah Teala&#39;nın da aynı metotla kıyametin muhakkak ger&ccedil;ekleşeceğine istidlal ettiğini g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;İnanıp salih amellerde bulunanları, i&ccedil;inden ırmaklar akan cennetlere koyacağız. Onlar orada ebedi olarak kalacaklardır. Bu Allah&#39;ın hak olan vaadidir. Allah&#39;tan daha doğru s&ouml;zl&uuml; kim olabilir?</strong>&quot;<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; Allah Teala, bu ayetinde m&uuml;minlere vaat ettiği vaadin kesin olarak ger&ccedil;ekleşeceğine, kendisinin yalan konuşmasının imk&acirc;nsızlığını delil getirmiştir.</p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala, ilimde k&ouml;kleşmiş kullarının dilinden ş&ouml;yle buyurmuştur: <strong>&quot;Rabbimiz! Mutlaka sen geleceği ş&uuml;phe g&ouml;t&uuml;rmeyen g&uuml;nde, insanları bir araya toplayacaksın. Kesinlikle, Allah verdiği s&ouml;zden caymaz.&quot;</strong><a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak akıl sahibi kullarının: <strong>&quot;Ey Rabbimiz! Resullerin vasıtasıyla bize s&ouml;z verdiklerini ver, kıyamet g&uuml;n&uuml; bizi rezil-r&uuml;sva eyleme! Hi&ccedil; ş&uuml;phesiz sen, s&ouml;z&uuml;nde duransın&quot;</strong><a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a> şeklinde dua ettiklerini belirtmiştir.</p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; bu ayetlerde de Allah Teala&#39;nın, akıl sahibi ve ilimde k&ouml;kleşmiş kimseler olarak nitelediği insanlar, meadın mutlaka ger&ccedil;ekleşeceğine, Allah Teala&#39;nın verdiği s&ouml;z&uuml; bozmasının imk&acirc;nsız olduğunu delil getirmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Aslında Allah Teala&#39;yı tanıyan bir kimsenin mead hususunda ş&uuml;pheye d&uuml;şmesi imk&acirc;nsızdır. Mead konusunda ş&uuml;pheye d&uuml;şenler ise, Allah Teala&#39;nın tabiriyle, ger&ccedil;ekte hakkıyla Allah Teala&#39;yı tanımadıklarından b&ouml;yle bir ş&uuml;pheye kapılmışlardır.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a> Yoksa Allah&#39;ı tanıyan birisinin b&ouml;yle bir ş&uuml;pheye d&uuml;şmesi imk&acirc;nsızdır. Zira meadı zorunlu kılan sadece bu saydığımız hususlar değildir. Allah Teala&#39;nın zat ve sıfatlarının tamamı, meadı zorunlu kılmaktadır. Ancak, bizim maksadımız ihtisar olduğundan, bu konuya burada son verip, daha fazla bilgi edinmek isteyen kardeşlerimize, geniş kitaplara m&uuml;racaat etmelerini tavsiye ederken, meadle ilgili diğer bahislere ge&ccedil;iyoruz.</p>\n\n<h2 dir=\"LTR\">\n	Berzah &Acirc;lemine Giriş</h2>\n\n<p dir=\"LTR\">\n	İnsanın &ouml;ld&uuml;kten sonra ilk ayak bastığı &acirc;lem, berzah &acirc;lemidir. Kıyamet kopuncaya kadar bu &acirc;lemde kalacaktır.</p>\n\n<p dir=\"LTR\">\n	Berzah kelimesi, Arap&ccedil;a bir kelime olup s&ouml;zl&uuml;kte, iki şeyin arasında vaki olarak, onların birbirlerine kavuşmalarına mani olan perde gibi engele denir.</p>\n\n<p dir=\"LTR\">\n	İbn-i Manzur, berzahı ş&ouml;yle a&ccedil;ıklıyor: &quot;Berzah, iki şeyin arasında olan şeye denir. &quot;Sihah&quot; kitabında berzah iki şeyin arasını ayıran şey olarak a&ccedil;ıklanmıştır. Ayrıca berzah, d&uuml;nya ile ahiret &acirc;lemi arasında kalan, &ouml;ld&uuml;kten mahşer g&uuml;n&uuml;ne kadar olan duruma denir. O halde kim &ouml;l&uuml;rse, berzah &acirc;lemine girer.&quot;<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, Rahman Suresi&#39;nde tatlı su ile acı suyun yan yana olup da birbirine karışmamalarını berzah kelimesiyle beyan etmiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala bu hususta ş&ouml;yle buyuruyor: <strong>&quot;İki denizi, birbirine kavuşmak &uuml;zere salıvermiştir. Aralarında bir engel /berzah/ vardır; birbirinin sınırını aşamazlar.&quot;</strong><a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p dir=\"LTR\">\n	Bizim burada bahis konusu yapmak istediğimiz berzahtan maksat, insan ruhunun &ouml;ld&uuml;kten sonra kıyamete kadar i&ccedil;inde bulunduğu, d&uuml;nya hayatı ile ahiret hayatı arasında yer alan bir &acirc;lemdir. İnsan ruhunun &ouml;ld&uuml;kten sonra ilk ayak bastığı menzil, işte bu &acirc;lemdir. Kıyamete kadar, bu &acirc;lemde kendisine layık bir hayatla hayatını s&uuml;rd&uuml;r&uuml;p, b&uuml;y&uuml;k kıyamet g&uuml;n&uuml;n&uuml;n gelmesini bekleyecektir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;&hellip;Onların gerisinde ise, tekrar diriltilecekleri g&uuml;ne kadar s&uuml;ren bir berzah vardır.&quot;</strong><a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p dir=\"LTR\">\n	B&uuml;t&uuml;n İslam &uuml;mmeti, berzah &acirc;leminin varlığı ve insan ruhunun &ouml;l&uuml;mden sonra kıyamete kadar bu &acirc;lemde kendisine layık bir hayat s&uuml;rd&uuml;receği hususunda ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Ruhu, maddenin bir &ccedil;eşit kimyasal &ouml;zelliği olarak g&ouml;ren materyalist d&uuml;ş&uuml;nceli pek azınlık bir grup dışında, b&uuml;t&uuml;n d&uuml;ş&uuml;n&uuml;r ve filozoflar da, insan ruhunun &ouml;lmekle yok olup gitmediği ve hayatını s&uuml;rd&uuml;rd&uuml;ğ&uuml; konusunu akli metotlarla ispatlamışlardır.</p>\n\n<p dir=\"LTR\">\n	İslam uleması, bu konuyu kabir suali, kabir azabı b&ouml;l&uuml;m&uuml;nde ele almış ve b&uuml;t&uuml;n İslam &uuml;mmetinin bu konuda ittifak ettiğini belirtmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Ehl-i S&uuml;nnet mezheplerinden Hanbeli mezhebinin kurucusu olan Ahmet bin Hanbel ş&ouml;yle diyor: &quot;Kabir azabı haktır, kula kabirde dini ve Rabbi sorulacak, cennet ve cehennemdeki yeri g&ouml;sterilecektir.&quot;<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p dir=\"LTR\">\n	Yine Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen liderlerinden olan, Kadı Abdulcebbar, kabir azabı b&ouml;l&uuml;m&uuml;nde ş&ouml;yle diyor: &quot;Velhasıl &uuml;mmet arasında bu konuda bir ihtilaf yoktur. Sadece Zırar bin Amir&#39;in bu konuda teredd&uuml;t ettiği nakledilmektedir. O, ilk &ouml;nceleri Mutezile mezhebini benimsiyordu. Fakat daha sonra cebir mezhebini benimseyenlere katıldı.&quot;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt mektebine gelince; aşağıda g&ouml;receğimiz &uuml;zere; Ehl-i Beyt mektebinde bu konu en a&ccedil;ık şekilde ortaya konmuştur.</p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt ulemasının &ouml;nde gelenlerinden olan Şeyh Saduk &quot;Akait&quot; adlı kitabında ş&ouml;yle yazıyor: &quot;Kabir suali konusundaki inancımız, onun ş&uuml;phesiz hak olduğudur. Kim, o suallere doğru cevap verirse, kabrinde neşe ve rahatlığa, ahirette ise cennet nimetine ulaşacaktır. Kim de, doğru cevap veremezse, kabrinde kaynar su ve yakıcı ateş ile karşılaşacak, ahirette ise, cehennem ateşiyle yakılacaktır.&quot;<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p dir=\"LTR\">\n	Yine Ehl-i Beyt ulemasının &ouml;nde gelen liderlerinden olan Şeyh M&uuml;fit, Şeyh Saduk&#39;un bu s&ouml;z&uuml;n&uuml;n a&ccedil;ıklamasında şunları yazıyor: &quot;Hz. Resulullah /s.a.a/&#39;dan gelen sahih hadislerde, mezara defnedilmiş insanlara meleklerin nazil olup dinleri hakkında soru sordukları yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Bu konuda gelen hadislerin tabirleri birbirine yakındır. Bazı hadislerde, Allah Teala&#39;nın Nekir ve M&uuml;nkir isminde iki meleği olduğu ve bunların &ouml;len kimseye nazil olarak ona, Rabbi, dini, peygamberi ve imamı hakkında soru sordukları; eğer doğru cevap verirse, onu nimet meleklerine ve eğer dili tutulur ve doğru cevap veremezse; onu azap meleklerine teslim ettikleri yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Bazı hadislerde de, k&acirc;firlere nazil olan iki meleğin isimlerinin Nekir ve M&uuml;nkir, m&uuml;minlere inen iki meleğin isimlerinin ise, Beşir ve M&uuml;beşşir olduğu ge&ccedil;mektedir.&quot;<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p dir=\"LTR\">\n	Şeyh M&uuml;fit daha sonra ş&ouml;yle devam ediyor: &quot;A&ccedil;ıktır ki, o iki melek ancak, hayatı devam eden kimseye nazil olabilir ve ancak soruyu anlayıp kavrayan kimseye soru y&ouml;neltebilir. Bu, &ouml;len kulun hayatını; hak ettiyse, nimetlerden yararlanması veya hak ettiyse, azabını &ccedil;ekmesi i&ccedil;in devam ettirdiğine delalet etmektedir.&quot;<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p dir=\"LTR\">\n	B&uuml;y&uuml;k Ehl-i Beyt fakihi Allame Meclisi ise ş&ouml;yle yazıyor: &quot;Bil ki, berzah azabı ve m&uuml;k&acirc;fatı, &ouml;nceki ve sonraki b&uuml;t&uuml;n İslam &uuml;mmetinin ittifak ettiği bir konudur. Diğer il&acirc;hi dinlerin &ccedil;oğu da bunu kabul etmektedir. m&uuml;sl&uuml;manlardan itina edilmeyen bir azınlık dışında, kimse buna karşı &ccedil;ıkmamış ve hem &ouml;nceki m&uuml;sl&uuml;manlar, hem de sonraki m&uuml;sl&uuml;manlar onların g&ouml;r&uuml;ş&uuml;n&uuml;n doğru olmadığı hususunda ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Ayrıca, berzah &acirc;lemiyle ilgili, hem Ehl-i S&uuml;nnet, hem de Ehl-i Beyt kanalından muhteva a&ccedil;ısından m&uuml;tevatir olan hadisler nakledilmiştir.&quot;<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; İslam &uuml;mmeti, &ouml;ld&uuml;kten sonra kişinin hayatının s&uuml;rd&uuml;ğ&uuml; ve kıyamet g&uuml;n&uuml;ne kadar durumuna g&ouml;re, nimet veya azap i&ccedil;erisinde olduğu hususunda ittifak etmişlerdir. İşte &ouml;l&uuml;mden sonra başlayıp, kıyamet g&uuml;n&uuml;ne kadar s&uuml;ren bu hayat s&uuml;recine berzah hayatı denir.</p>\n\n<h4 dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;de Berzah</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;in bir kısım ayetlerinde a&ccedil;ık&ccedil;a, bir kısmında ise ima yoluyla, insanın &ouml;l&uuml;m&uuml;yle başlayıp kıyamette mahşere getirilinceye kadar s&uuml;recek olan berzah hayatına değinilmiştir. Şimdi bu ayetlerden bazılarına kısaca bir g&ouml;z atalım.</p>\n\n<p dir=\"LTR\">\n	<strong>1-&nbsp; </strong>Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Onlardan birine &ouml;l&uuml;m gelip &ccedil;attığında: &quot;Rabbim! Beni geri &ccedil;evir, belki, geride bıraktığımda iyi iş işlerim&quot; der. Hayır; bu, onun s&ouml;ylediği bir /boş/ laftır. Onların gerisinde tekrar diriltilecekleri g&uuml;ne kadar /s&uuml;recek olan/ bir berzah vardır.&quot;</strong><a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p dir=\"LTR\">\n	Her ne kadar, İslam m&uuml;fessirleri i&ccedil;erisinde bu ayette ge&ccedil;en berzah kelimesini, sadece &ouml;len insanın tekrar d&uuml;nya hayatına d&ouml;nmesine, ya da mahşer g&uuml;n&uuml;nden &ouml;nce kıyamet &acirc;lemine intikal etmesine mani olan bir engel olarak tefsir edenler olmuşsa da, ancak İslam m&uuml;fessirlerinin b&uuml;y&uuml;k bir &ccedil;oğunluğu, bu ayetin &ouml;l&uuml;mden sonra başlayıp mahşer g&uuml;n&uuml;ne kadar devam edecek olan berzah hayatına delalet ettiğini savunmuşlardır.</p>\n\n<p dir=\"LTR\">\n	Birinci grup m&uuml;fessirlere; Zemahşeri&#39;yi, Fahri Razi&#39;yi ve Ebu-s Suud El- İmadi&#39;yi &ouml;rnek olarak zikredebiliriz.</p>\n\n<p dir=\"LTR\">\n	Zemahşeri bu konuda ş&ouml;yle yazıyor: &quot;Bu ayette ge&ccedil;en berzah kelimesinden maksat, mahşer g&uuml;n&uuml;ne kadar, insanın d&uuml;nya hayatına geri d&ouml;nmesine mani olan engeldir.&quot;<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p dir=\"LTR\">\n	Ebu-s Suud ise ş&ouml;yle diyor: &quot;Berzah, kıyamet g&uuml;n&uuml;ne kadar, &ouml;len insanların geri d&ouml;nmelerine mani olan engeldir. Bu, insanları tekrar d&uuml;nya hayatına d&ouml;nmekten b&uuml;sb&uuml;t&uuml;n meyus kılmak demektir. Kıyamet g&uuml;n&uuml; ise, d&ouml;n&uuml;ş d&uuml;nya hayatına değil, ahiret hayatına olacaktır.&quot;<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a></p>\n\n<p dir=\"LTR\">\n	İkinci gurup m&uuml;fessirlere ise, Ehl-i Beyt mektebi m&uuml;fessirlerinden Allame Seyit Muhammed H&uuml;seyin Tabatabai&#39;yi, /El-Mizan tefsirinde/ Tabersi&#39;yi, /Mecme-&uuml;l Beyan tefsirinde/ Ali bin İbrahim El- Kummi&#39;yi, /Tefsir-&uuml;l Kummi&#39;de/ El Huveyzi&#39;yi, /Nur-&uuml;s Sakaleyn tefsirinde/ Ehl-i S&uuml;nnet m&uuml;fessirlerinden ise, İbn-i Kesir&#39;i, /Tefsir-&uuml;l Kur&#39;an-ul Azim&#39;de/ Şevkani&#39;yi, /Feth-&uuml;l Kadir tefsirinde/ İbn-&uuml;l Kayyim&#39;i, /Er-Ruh adlı kitabında/ Ebu Hayyan Endulusi&#39;yi /Bahr-&uuml;l Muhit adlı tefsirinde/ vs. &ouml;rnek olarak zikredebiliriz.</p>\n\n<p dir=\"LTR\">\n	Allame Muhammed H&uuml;seyin Tabatabai bu konuda şunları yazıyor: &quot;Berzahtan maksat, kabir &acirc;lemidir. O, insanın &ouml;ld&uuml;kten sonra kıyamet g&uuml;n&uuml;ne kadar yaşadığı &quot;Misal &Acirc;lemi&quot; denilen &acirc;lemdir. Ayetin s&ouml;z akışından bu anlaşılır. Şia kanalıyla Hz. Resulullah ve Ehl-i Beyt İmamları&#39;ndan nakledilen m&uuml;tevatir niteliğindeki hadisler ile Ehl-i S&uuml;nnet kanalından gelen bir kısım hadisler de buna delalet ediyor.&quot;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p dir=\"LTR\">\n	Ebu Hayyan Endulusi ise bu ayetin tefsiriyle ilgili olarak şunları yazıyor: &quot;İnsanın &ouml;l&uuml;m&uuml;yle kıyamet g&uuml;n&uuml; tekrar diriltilmesi arasında ge&ccedil;en s&uuml;rece istiare olarak, berzah ismi verilmiştir.&quot;<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p dir=\"LTR\">\n	İbn-&uuml;l Kayyim ise konu hakkında ş&ouml;yle yazmıştır: &quot;Kabir azabı ve m&uuml;k&acirc;fatı berzah azabı ve m&uuml;k&acirc;fatının ismidir. Bu ise d&uuml;nya ile ahiret arasında olacaktır. Allah Teala: <strong>&quot;&hellip;Onların gerisinde tekrar diriltilecekleri g&uuml;ne kadar /s&uuml;recek olan/ bir berzah vardır&quot;</strong><a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a> buyurmuştur.</p>\n\n<p dir=\"LTR\">\n	Ancak şunu belirtmeliyiz ki, her ne kadar Allame Tabatabai&#39;nin belirttiği gibi, ayetin s&ouml;z akışı berzah &acirc;lemine delalet ettiğini a&ccedil;ık&ccedil;a ortaya koyuyorsa da, hatta biz birinci grup m&uuml;fessirlerin g&ouml;r&uuml;ş&uuml;n&uuml; kabul edip ve ayette ge&ccedil;en berzah kelimesinin sadece engel manasını ifade ettiğini benimsesek bile, bu ayetin insan ruhunun &ouml;l&uuml;mden sonra tekrar d&uuml;nyaya d&ouml;nmesine mani olan bir engel y&uuml;z&uuml;nden d&uuml;nyaya d&ouml;nemediğine delalet etmesinden, insan ruhunun &ouml;ld&uuml;kten sonra yok olup gitmediği ve varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml; anlaşılmaktadır. Zaten berzah &acirc;leminden maksat bundan gayri bir şey değildir. O halde bu ayet, her iki takdirde de berzah &acirc;leminin varlığına delalet etmektedir.</p>\n\n<p dir=\"LTR\">\n	<strong>2-&nbsp; </strong>Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Onlar: &quot;Rabbimiz! Bizi iki defa &ouml;ld&uuml;rd&uuml;n, iki defa dirilttin. Biz de su&ccedil;larımızı iti&shy;raf ettik, buradan &ccedil;ıkmaya bir yol var mıdır?&quot; derler.&quot;</strong><a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p dir=\"LTR\">\n	İslam uleması, Allah Teala&#39;nın k&acirc;firlerin kıyamet g&uuml;n&uuml;nde s&ouml;yleyeceklerini buyurduğu bu ayette ge&ccedil;en tabirin berzah hayatına işaret ettiğini belirtmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Zira bu ayette, iki defa &ouml;ld&uuml;r&uuml;lme ve iki defa diriltilmeden bahsedilmektedir. O halde, birinci &ouml;ld&uuml;r&uuml;lme ile birinci diriltilme d&uuml;nya hayatındaki &ouml;ld&uuml;r&uuml;lme ile berzah hayatındaki diriltilmeye ve ikinci &ouml;ld&uuml;r&uuml;lme ve diriltilme ise berzah hayatındaki &ouml;ld&uuml;r&uuml;lme ile kıyamet hayatındaki diriltilmeye işaret etmektedir.</p>\n\n<p dir=\"LTR\">\n	<strong>3-</strong>&nbsp; Allah Teala Nuh peygamberin kavmi hakkında ş&ouml;yle buyurmuştur: <strong>&quot;İşte g&uuml;nahlarından dolayı suda boğuldular da, ateşe sokuldular ve Allah&#39;a karşı kendilerine hi&ccedil;bir yardımcı bulamadılar.&quot;</strong><a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a></p>\n\n<p dir=\"LTR\">\n	İslam uleması, bu ayetin berzah azabına delalet ettiğini belirtmişlerdir. Zira bu ayet, Nuh kavminin boğulmalarından hemen sonra ateşe sokulduklarını belirtmektedir. Bunu, ayette ge&ccedil;en boğulmayla ateşe sokulma arasında kullanılan &quot;fe&quot; harfinden ve ateşe sokulmanın muhakkak ger&ccedil;ekleştiğini g&ouml;steren ge&ccedil;miş zaman kipinin kullanılmasından anlıyoruz.</p>\n\n<p dir=\"LTR\">\n	Zira boğulduktan hemen sonra ateşe sokulmasaydılar, ilk &ouml;nce; &quot;fe&quot; harfi yerine sonra ger&ccedil;ekleşeceğini ifade eden &quot;s&uuml;mme&quot; kelimesi kullanılırdı.</p>\n\n<p dir=\"LTR\">\n	Saniyen; işin muhakkak olduğunu g&ouml;steren ge&ccedil;miş zaman kipi yerine gelecekte ger&ccedil;ekleşeceğini belirten gelecek zaman kipi se&ccedil;ilirdi. O halde bu ayette ge&ccedil;en ateş kıyamet ateşi değildir. Kıyamet ateşinden &ouml;nce olan ateş ise, berzah ateşinden başka bir ateş değildir.</p>\n\n<p dir=\"LTR\">\n	<strong>4-</strong>&nbsp; Allah Teala Firavun kavmi hakkında ş&ouml;yle buyuruyor: <strong>&quot;Onlar, sabah akşam ateşe sunulurlar. Kıyametin kopacağı g&uuml;n de, &quot;Firavun&#39;un ailesini azabın en ağırına sokun&quot; denir.&quot;</strong><a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayet, berzah &acirc;leminin varlığını g&ouml;steren ayetlerden bir diğeridir. Zira Allah Teala bu ayette Firavun kavminin sabah ve akşam ateşle cezalandırdıklarını kıyamet g&uuml;n&uuml;nde ise, daha ağır bir azaba sokulacaklarını belirtmektedir.</p>\n\n<p dir=\"LTR\">\n	O halde, onların sabah akşam cezalandırıldıkları ateş, kıyamet ateşinden &ouml;nce olan bir ateş olup, kıyamet ateşi ve azabına oranla daha hafif olan bir azap ve ateş t&uuml;r&uuml;d&uuml;r.</p>\n\n<p dir=\"LTR\">\n	Sonra; bu ayette sabah ve akşamdan s&ouml;z ediliyor. Oysa kıyamet g&uuml;n&uuml;nde bunların bir anlamı yoktur. Bu da, bu azabın kıyamet g&uuml;n&uuml;nden &ouml;nce olan bir azap olduğunu g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	<strong>5-</strong>&nbsp; Yine Allah Teala, g&ouml;nderilen il&acirc;hi el&ccedil;ileri yalanlayan kavmine karşı &ccedil;ıkarak: <strong>&quot;Ey kavmim! dedi, bu el&ccedil;ilere uyunuz. Sizden bir &uuml;cret istemeyen bu kimselere tabi olun, &ccedil;&uuml;nk&uuml; onlar doğru yoldadırlar. Beni yaratana ne diye kulluk etmeyeyim ki? H&acirc;lbuki siz de O&#39;na d&ouml;nd&uuml;r&uuml;leceksiniz. O&#39;nu bırakıp da başka il&acirc;hlar mı edineyim? Oysa eğer o &ccedil;ok esirgeyici olan Allah, bana bir zarar vermek isterse, o il&acirc;hların /putların/ şefaati bana hi&ccedil;bir fayda vermez, beni kurtaramazlar. Doğrusu, o takdirde apa&ccedil;ık bir sapıklık i&ccedil;inde olurum. Ş&uuml;phesiz, ben Rabbinize inandım, beni dinleyin&quot; </strong>diyerek, onları ikaz eden Al-i Yasin&#39;in m&uuml;min kişisinin kavmi tarafından şehit edildiğinde; Allah Teala&#39;nın onu:<strong> &quot;Gir cennete&quot; </strong>buyurarak m&uuml;k&acirc;fatlandırmasını ve onun il&acirc;hi nimetleri g&ouml;r&uuml;nce: <strong>&quot;Keşke kavmim da Rabbimin beni bağışladığını ve beni ikrama mazhar olanlardan kıldığını bilseydi!&quot;</strong><a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a> diyerek, &ouml;ld&uuml;kten hemen sonra sevincini ortaya koyması, bu m&uuml;k&acirc;fatlandırmanın kıyamet m&uuml;k&acirc;fatından &ouml;nce olduğunu ve bu ayette ge&ccedil;en cennetin kıyamet cennetinden &ouml;nce olan berzah cenneti olduğunu g&ouml;stermektedir. Evet, bu ayet de, berzah hayatını ispatlayan ayetlerden bir diğeridir.</p>\n\n<p dir=\"LTR\">\n	<strong>6-&nbsp; </strong>Allah Teala&#39;nın, Allah yolunda cihad ederken şehit d&uuml;şenler hakkında nazil etmiş olduğu ayetler, a&ccedil;ık&ccedil;a berzah hayatının olduğunu kanıtlamaktadır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri sakın &ouml;l&uuml; sanmayın, bilakis onlar, Rableri katında diridir&shy;ler. Allah&#39;ın l&uuml;tuf ve kereminden kendilerine verdiği şeylerle sevin&ccedil; i&ccedil;inde Rableri katında rızklanırlar. Arka&shy;larından gelecek ve hen&uuml;z kendilerine ulaşamayan kimseler i&ccedil;in de hi&ccedil;bir korku olmadığı ve &uuml;z&uuml;lmeyecekleri m&uuml;jdesini /vermenin/ sevincini yaşıyorlar.&quot;</strong><a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala şehitler hakkında ş&ouml;yle buyurmuştur: <strong>&quot;Allah yolunda &ouml;ld&uuml;r&uuml;lenlere &quot;&ouml;l&uuml;ler&quot; demeyin, zira onlar diridirler, fakat siz farkında değilsiniz.&quot;</strong><a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayetler, &ouml;l&uuml;mden sonra başlayan berzah hayatını ve o hayatta m&uuml;k&acirc;fatların olabileceğini a&ccedil;ık&ccedil;a belgelemektedir. Zira bu ayetlerde, şehitlerin Allah Teala&#39;nın katında il&acirc;hi nimetlerden yararlanmakta olduklarını ve hen&uuml;z d&uuml;nya hayatında olan m&uuml;min kardeşlerine, kendileri i&ccedil;in bir korku ve h&uuml;zn&uuml;n s&ouml;z konusu olmayacağını m&uuml;jdelediklerini, ancak hen&uuml;z d&uuml;nya hayatında olan bizlerin bu hayatı algılamak imk&acirc;nına sahip olmadığımızı ortaya koymaktadır.</p>\n\n<p dir=\"LTR\">\n	Berzah hayatını ispatlayan başka ayetler de vardır. Ancak biz bu kadarıyla yetinip, berzah hayatına değinen hadislere de kısaca bir g&ouml;z atmak istiyoruz.</p>\n\n<h4 dir=\"LTR\">\n	Hadisler Işığında Berzah Hayatı</h4>\n\n<p dir=\"LTR\">\n	Berzah hayatıyla ilgili olarak, ister Ehl-i Beyt kanalından, ister Ehl-i S&uuml;nnet kanalından bir&ccedil;ok hadis nakledilmiştir. Onların tamamına burada yer vermemiz imk&acirc;nsızdır. Biz konuya ışık tutmak a&ccedil;ısından sadece birka&ccedil; hadise değineceğiz.</p>\n\n<p dir=\"LTR\">\n	Hadisler, berzah &acirc;lemindeki hayatı, &ccedil;eşitli eziyetler, h&uuml;z&uuml;nler, lezzetler ve sevin&ccedil;lerle karşılaştığımız uyku &acirc;lemine benzetmişlerdir. İnsan berzahta d&uuml;nyadaki bedenine benzer bir bedenle hayata devam edecektir. Eğer iyi amel sahibi ise &ccedil;eşitli lezzetlerle karşılaşacak, aksi halde azap g&ouml;recektir.</p>\n\n<p dir=\"LTR\">\n	Bu hususta İmam Cafer Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Allah Teala birinin ruhunu aldığı zaman, onu d&uuml;nyada bulunduğu bedene benzer bir bedene koyar. Onlar orada yerler, i&ccedil;erler, aralarına yeni biri geldiğinde, onu d&uuml;nyadaki şeklinden tanırlar.&quot;</em><a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p dir=\"LTR\">\n	Başka bir hadiste de ş&ouml;yle buyurmuştur: <em>&quot;M&uuml;minlerin ruhları birbirleriyle g&ouml;r&uuml;ş&uuml;p konuşurlar. &Ouml;yle ki insan, o Misali bedeni g&ouml;r&uuml;rse; &quot;İşte o falan şahıstır&quot; der.&quot;</em><a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. İmam Cafer Sadık /a.s/&#39;a: &quot;Berzah nedir?&quot; diye sorulduğunda, İmam: <em>&quot;Berzah &ouml;l&uuml;mden kıyamete kadar devam eden bildiğiniz kabir &acirc;lemidir&quot;</em><a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a> cevabını vermişlerdir.</p>\n\n<p dir=\"LTR\">\n	İshak El-Cevzi diyor: &quot;Hz. İmam Cafer Sadık /a.s/&#39;a: &quot;M&uuml;minlerin ruhları nerededir?&quot; diye sordum. İmam /a.s/: <em>&quot;M&uuml;minlerin ruhları cennet evlerindedir. Cennetin yemeklerinden yer, i&ccedil;eceklerinden de i&ccedil;erler. Birbirlerini ziyaret eder ve: &quot;Rabbimiz! Kıyameti getirip de bize vaat ettiğini ger&ccedil;ekleştir&quot;</em> <em>derler&quot;</em> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Ben: &quot;Peki, k&acirc;firlerin ruhları nerededir?&quot; dedim. İmam /a.s/: <em>&quot;Onların ruhları da cehennem odalarındadır. Onlar da onun yemeklerinden yer ve i&ccedil;eceklerinden i&ccedil;erler, birbirlerini ziyaret edip: &quot;Rabbimiz! Kıyameti getirerek bize vaat ettiklerini ger&ccedil;ekleştirme&quot; diye yalvarırlar&quot;</em> buyurdu.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. İmam Cafer Sadık /a.s/ berzah &acirc;leminin &ouml;nemini ş&ouml;yle beyan etmiştir: <em>&quot;Andolsun Allah&#39;a ki, sizin i&ccedil;in korktuğum, sadece berzah &acirc;leminde meydana gelen olaylardır. Ama mahşer g&uuml;n&uuml; bizim şefaatimiz size ulaşacaktır.&quot;</em><a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Ali /a.s/&#39;dan nakledilen uzunca bir hadiste Hazret, berzah &acirc;lemi hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;İnsan &ouml;mr&uuml;n&uuml;n son g&uuml;n&uuml; ve ahiret hayatının ilk g&uuml;n&uuml; yetiştiğinde, kişi ihtizar /can &ccedil;ekişme/ halinde iken, o kimsenin malı, evlatları ve ameli tecess&uuml;m bularak g&ouml;z&uuml;n&uuml;n &ouml;n&uuml;ne gelir. İhtizar halinde olan bu şahıs malına d&ouml;nerek: &quot;Allah&#39;a yemin olsun ki, seni kazanmak i&ccedil;in &ccedil;ok &ccedil;aba sarf ettim; şimdi s&ouml;yle senden bana ne hayır vardır&quot; der. Mal cevabında: &quot;Kefenini benden al ve git&quot; der. Sonra evlatlarına d&ouml;nerek: &quot;Allah&#39;a yemin olsun ki, sizin seveniniz ve koruyanınız idim; şimdi s&ouml;yleyin bakayım bana ne hayrınız olacak&quot; der. Onlar: &quot;Biz seni mezara kadar uğurlar ve g&ouml;meriz&quot; derler. Sonra ameline d&ouml;nerek: &quot;Allah&#39;a yemin olsun ki, senden y&uuml;z &ccedil;evirirdim, sen bana &ccedil;ok yorucu ve ağır gelirdin. Şimdi senden bana gelecek hayır nedir?&quot; diye sorar. Amel onun cevabında: &quot;Sen ve ben Rabbine sunuluncaya kadar, kabirde ve kıyamet g&uuml;n&uuml;nde seninle arkadaş olup yanında bulunacağım&quot; der.</em></p>\n\n<p dir=\"LTR\">\n	<em>Eğer d&uuml;nyadan g&ouml;&ccedil;en insan, Allah&#39;ın dostlarından olur ise, ameli onun yanına, en g&uuml;zel kıyafette olan g&uuml;zel y&uuml;zl&uuml;, g&uuml;zel kokulu bir insan şeklinde gelerek: &quot;Seni b&uuml;t&uuml;n &uuml;z&uuml;nt&uuml; ve tehlikelerden kurtulmak ve cennet nimetleriyle m&uuml;jdeliyorum. Hoş sefa geldin&quot; der.</em></p>\n\n<p dir=\"LTR\">\n	<em>İhtizar halindeki o kişi ona: &quot;Sen kimsin?&quot; diye sorar. O, cevabında: &quot;Ben senin g&uuml;zel ve salih amellerinim&quot; der. </em></p>\n\n<p dir=\"LTR\">\n	<em>Sonra b&ouml;ylece o insan d&uuml;nyadan cennete g&ouml;&ccedil;er. O, kendine gus&uuml;l vereni tanır ve acele etmesi i&ccedil;in ona yemin verir. </em></p>\n\n<p dir=\"LTR\">\n	<em>O cenaze mezara g&ouml;m&uuml;ld&uuml;ğ&uuml; zaman, onun yanına iki melek gelir. Onlar kabir melekleridir. T&uuml;yleri yerde s&uuml;r&uuml;n&uuml;r ayakları ise yere g&ouml;m&uuml;l&uuml;r, sesleri şimşeğin sesi gibi korkun&ccedil;, g&ouml;zleri ise, yıldırımdan &ccedil;ıkan ışık gibidir. Ondan &quot;Rabbin kimdir? Peygamberin kimdir? Dinin nedir?&quot; diye sorarlar. O, cevaplarında: &quot;Rabbim Allah, Peygamberim Muhammed /s.a.a/ ve dinim İslam&#39;dır&quot; der.</em></p>\n\n<p dir=\"LTR\">\n	<em>Bunun &uuml;zerine, o melekler ona dua ederek, Allah&#39;tan onu sevdiği ve istediği şeyler &uuml;zere sabit kılmasını isterler. İşte Allah Teala&#39;nın; <strong>&quot;Allah, sağlam s&ouml;zle iman edenleri hem d&uuml;nya hayatında, hem de ahirette sapasağlam tutar. Zalimleri ise, saptırır. Allah dilediğini yapar&quot;</strong></em><a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\"><strong><em><strong>[128]</strong></em></strong></a><em> ayetinin anlamı budur.</em></p>\n\n<p dir=\"LTR\">\n	<em>Sonra, o kimsenin kabrini g&ouml;z alabildiğine genişletir ve onun i&ccedil;in cennetten bir kapı a&ccedil;arlar ve ona: &quot;Rahat bir şekilde, bir gencin bol nimet i&ccedil;erisinde uyuduğu gibi uyu&quot; derler. İşte bu, Allah&#39;ın şu vaadidir: <strong>&quot;O g&uuml;n cennettekilerin kalacakları yer &ccedil;ok huzurlu ve dinlenecekleri yer pek g&uuml;zeldir.&quot;</strong></em><a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\"><em><strong>[129]</strong></em></a></p>\n\n<p dir=\"LTR\">\n	<em>Ama eğer &ouml;len kimse, Allah&#39;ın d&uuml;şmanı olur ise, ameli onun yanına en k&ouml;t&uuml; kokular i&ccedil;erisinde Allah&#39;ın en &ccedil;irkin bir yaratığı kılığında gelir ve: &quot;Seni cehennem ateşiyle m&uuml;jdelerim&quot; der. </em></p>\n\n<p dir=\"LTR\">\n	<em>O adam da ona gus&uuml;l verenleri tanır. Ancak onu mezara g&ouml;t&uuml;renlere onu geciktirmeleri i&ccedil;in yemin vermeye başlar. </em></p>\n\n<p dir=\"LTR\">\n	<em>Sonra o adam kabre bırakılınca, kabir melekleri gelerek onun kefenini a&ccedil;arlar ve ona: &quot;Rabbin kim? Peygamberin kim? Dinin nedir?&quot; sorularını y&ouml;neltirler. O, cevaplarında &quot;Bilmiyorum&quot; der. Bunun &uuml;zerine melekler ona: &quot;&Ouml;ğrenmedin ve hidayet olmadın ha!&quot; diye hitap ederler ve demir bir topuzla ona &ouml;yle bir şekilde vururlar ki, yery&uuml;z&uuml;nde cinler ve insanlar dışındaki b&uuml;t&uuml;n canlılar bundan korkar. </em></p>\n\n<p dir=\"LTR\">\n	<em>Sonra onun y&uuml;z&uuml;ne ateşten bir kapı a&ccedil;arlar ve ona &quot;En k&ouml;t&uuml; bir şekilde uyu&quot; derler. O, &ouml;yle bir darlık i&ccedil;ine d&uuml;şer ki, kabrinin onu sıkması sonucu, o bir mızrak ve mızrak ucu gibi erir ve incelir. Bu sıkma sonucu beyni kulak ve tırnak kısmından dışarı fışkırır. </em></p>\n\n<p dir=\"LTR\">\n	<em>Sonra Allah yerdeki yılan, akrep ve haşereleri ona musallat eder. Kıyamet kopuncaya kadar bedenini ısırıp kopararak ona azap ederler. Bu d&ouml;nem o kadar zorlu bir d&ouml;nem olur ki, kıyametin bir an &ouml;nce koparak, bu zorluktan kurtulmasını arzu eder.&quot;</em><a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a></p>\n\n<p dir=\"LTR\">\n	İmam Zeynulabidin /a.s/ ise ş&ouml;yle buyurmuştur: <em>&quot;Kabir cennet bah&ccedil;elerinden bir bah&ccedil;e veya cehennem &ccedil;ukurlarından bir &ccedil;ukurdur.&quot;</em><a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Sizden biri &ouml;ld&uuml;ğ&uuml;nde sabah akşam kalacağı yerden ona sunulur. Eğer cennet ehli ise cennetten, eğer cehennem ehli ise cehennemden ona sunulur ve ona: &quot;Bu Allah seni kıyamette tekrar diriltenciye kadar kalacağın yerdir&quot; denilir.&quot;</em><a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a></p>\n\n<p dir=\"LTR\">\n	Buna g&ouml;re berzah &acirc;lemi, insanın &ouml;l&uuml;mden sonra kıyamete kadar d&uuml;nyadaki bedenine benzer bir bedenle i&ccedil;inde bulduğu ve durumuna g&ouml;re, zevk-&uuml; safa veya &ccedil;eşitli eziyetler &ccedil;ektiği bir &acirc;lemdir.</p>\n\n<h4 dir=\"LTR\">\n	Kabir Suali</h4>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt İmamları&#39;ndan bize ulaşan rivayetlere g&ouml;re, insanoğlu kabre konduğu zaman, Nekir ve M&uuml;nkir isminde iki sorgu meleği gelerek ona, akidesinden, Ehl-i Beyt&#39;in velayet ve sevgisinden, hatta bazı rivayetlerde olduğu gibi, &ouml;mr&uuml;n&uuml; hangi yolda t&uuml;kettiğinden, mal varlığını nasıl kazanıp ve nerede harcadığından, soracaklardır. Eğer o kimse ger&ccedil;ek inananlardan ise, Allah&#39;ın izniyle sorulara doğru cevap vererek, O&#39;nun rahmet ve nimetine kavuşacaktır. Aksi takdirde ise, sorulanlara cevap veremeyecek ve azaba du&ccedil;ar olacaktır.</p>\n\n<p dir=\"LTR\">\n	Kabir sualinin kesin olacağı ile ilgili İmam Cafer Sadık /a.s/ ş&ouml;yle buyurmuştur:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;Kim &uuml;&ccedil; şeyi ink&acirc;r ederse bizim şialarımızdan /takip&ccedil;ilerimizden/ değildir:</em></p>\n\n<p dir=\"LTR\">\n	<strong><em>1-&nbsp; </em></strong><em>Peygamber efendimizin Miraca gitmesini </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>2-&nbsp; </em></strong><em>Kabir sualini</em></p>\n\n<p dir=\"LTR\">\n	<strong><em>3-</em></strong><em>&nbsp; Biz Ehl-i Beyt&#39;in kıyamet g&uuml;n&uuml;ndeki şefaatini.&quot;</em><a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a></p>\n\n<h3 dir=\"LTR\">\n	Kabirde /Berzahta/ Nelerden Sorulacağız?</h3>\n\n<p dir=\"LTR\">\n	İmam Zeynulabidin /a.s/ Cuma g&uuml;nleri Medine&#39;de Allah Resul&uuml;&#39;n&uuml;n Mescidinde, insanoğlunun kabirde nelerden sorgulanacağına değinerek, halka ş&ouml;yle nasihat ederlerdi:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;Ey insanlar! Takvayı se&ccedil;in &ccedil;&uuml;nk&uuml; d&ouml;n&uuml;ş&uuml;n&uuml;z Allah&#39;adır. Burada iyilik edin ki, herkes orada iyiliği kendi karşısında bulacaktır. K&ouml;t&uuml; amel işlemiş olan kimse de, orada k&ouml;t&uuml;l&uuml;ğ&uuml; kendi karşısında bulacak ve kendisi ile ameli arasında &ccedil;ok uzun bir mesafenin olmasını dileyecektir. </em></p>\n\n<p dir=\"LTR\">\n	<em>Allah sizleri &ccedil;etin bir azapla uyarıyor. Ey insanoğlu! Ne yazık ki sen gaflettesin, ama senden gafil değiller; &ouml;l&uuml;m her şeyden daha hızlı varıp seni arayacak ve nihayet seni bulacaktır. Sanki o an gelip &ccedil;atmış, &ouml;l&uuml;m meleği senin ruhunu almış, tek başına kabir evine gelmiş ve soru melekleri zor bir sorgulama ve imtihan i&ccedil;in yanına varmışlardır. </em></p>\n\n<p dir=\"LTR\">\n	<em>Onlar; ilk olarak taptığın Allah, sana g&ouml;nderilen peygamber, bağlandığın din, okuduğun kitap, velayetini se&ccedil;ip emrine uyduğun imam hakkında, daha sonra da &ouml;mr&uuml;n&uuml; hangi yolda t&uuml;kettiğinden ve mal varlığını nasıl kazanıp, nerede harcadığından soracaklar. </em></p>\n\n<p dir=\"LTR\">\n	<em>O halde sorgulanmadan &ouml;nce dikkatli ol, cevaplamaya hazırlan. Eğer imanlı ve takva ehli isen, kendi dinini iyi tanımış, ger&ccedil;ek ve hak imamlara uymuş isen, Allah dostlarını sevmiş isen, Allah, dilini hakkı s&ouml;ylemeye a&ccedil;acak, seni cennetle ve kendi rızasıyla m&uuml;jdeleyecek, melekler nimet ve rızk ile seni karşılamaya gelecekler. Aksi halde dilin tutulacak cevap veremeyeceksin ve ateş s&ouml;z&uuml;n&uuml; sana verecekler, azap melekleri seni konuklamak i&ccedil;in ateşle sana doğru gelecekler.&quot;</em><a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a></p>\n\n<p dir=\"LTR\">\n	İmam Cafer Sadık /a.s/ ise bu konuda ş&ouml;yle buyurmuştur: <em>&quot;Kabirde beş şeyden soracaklar: &quot;Namaz, zek&acirc;t, hac, oru&ccedil; ve biz Ehl-i Beyt&#39;in velayetinden.&quot;</em><a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a></p>\n\n<h3 dir=\"LTR\">\n	Berzahta Kimler Sorguya &Ccedil;ekilecekler?</h3>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt&#39;ten gelen hadisler ışığında, kabir &acirc;leminde sorguya &ccedil;ekilecek olan guruplar şunlardır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; İman ehli olanlar</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; K&acirc;fir olanlar</p>\n\n<p dir=\"LTR\">\n	Bu iki grubun arasında yer alan mustazafların durumunu belirlemek ise kıyamet g&uuml;n&uuml;nde Allah Teala&#39;ya aittir.</p>\n\n<p dir=\"LTR\">\n	Ebu Bekir Hazremi diyor ki; &quot;Hz. İmam Muhammed Bakır /a.s/: <em>&quot;Kabirde sırf iman ve sırf k&uuml;fr sahipleri sorguya &ccedil;ekilecektir&quot;</em> buyurdu. Ben: &quot;Peki, diğer insanların durumu ne olacaktır?&quot; deyince, İmam /a.s/: <em>&quot;Onlardan ge&ccedil;ilir&quot;</em> buyurdu.&quot;<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a></p>\n\n<p dir=\"LTR\">\n	Kabirdeki sorgu ve sualden sonra, ehli takva olanlar cennet m&uuml;jdesi, k&acirc;fir olanlar ise azapla karşılaşacaklar.</p>\n\n<p dir=\"LTR\">\n	Nitekim Allah Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor: <strong>&quot;Eğer o /&ouml;len kişi/, yakın kılınanlardan /mukarreb olan/ ise, bu durumda rahatlık, g&uuml;zel rızk ve nimetlerle donatılmış cennet onundur. Ve eğer ashab-ı yeminden /amel defterleri sağ ellerine verilenlerden/ ise, artık ashab-ı yeminden selam sana. Ve eğer o, yalanlayan sapıklardan ise, artık onun i&ccedil;in de alabildiğine kaynar sudan bir ş&ouml;len vardır. Ve &ccedil;ılgınca yanan ateşe bir atılma da.&quot;</strong><a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayet-i kerimeden de anlaşıldığı &uuml;zere, Allah Teala ink&acirc;rcıları ve hakikati yalanlayanları cehennem ateşine sokacaktır. İslam dininin &ouml;nemli bir ger&ccedil;eği olan Ehl-i Beyt İmamlarını ink&acirc;ra kalkışanlar da aynı akıbete du&ccedil;ar olacaklardır.</p>\n\n<p dir=\"LTR\">\n	Yunus isminde bir ravi ş&ouml;yle diyor: &quot;İmam Rıza /a.s/&#39;ın huzuruna vardığımda, Hazret bana d&ouml;nerek: <em>&quot;Ali bin Hamza vefat etti&quot;</em> dedi. Ben: &quot;Ey Peygamber oğlu! Evet, &ouml;yledir&quot; dedim. İmam: <em>&quot;O cehenneme d&acirc;hil oldu&quot;</em> buyurunca, ben irkildim ve korktum. İmam nedenini ş&ouml;yle a&ccedil;ıkladı: <em>&quot;Kabir &acirc;leminde ona İmam Musa Kazım /a.s/&#39;dan sonra imamından sorduklarında &quot;tanımıyorum&quot; deyip ink&acirc;ra kalkıştı, dolayısıyla kabri ateşle doldu.&quot;</em><a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a></p>\n\n<p dir=\"LTR\">\n	Ali bin Hamza İmam Rıza /a.s/&#39;ın imametini kabul etmeden d&uuml;nyadan giden bir şahıstır.</p>\n\n<p dir=\"LTR\">\n	Hz. Resul /s.a.a/ ş&ouml;yle buyurdular: <em>&quot;Allah&#39;ın Nekir ve M&uuml;nkir isminde iki meleği vardır. Kabirde, &ouml;len kimseye, Rabbinden, Peygamber ve imamından soracaklar. Hakkıyla cevap verebildiyse cennet meleklerine teslim olunacaktır. Ama eğer o &ouml;len şahıs dili tutulup cevap vermezse azap meleklerine teslim edeceklerdir.&quot;</em><a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a></p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt ekolu m&uuml;fessirlerinden olan Kummi, tefsirinde Zureysi Kennasi&#39;ye istinaden ş&ouml;yle yazıyor: &quot;Zureysi ş&ouml;yle rivayet etti: İmam Muhammed Bakır /a.s/&#39;a: &quot;Canım sana feda olsun, bana, Allah&#39;ı ve Peygamberi&#39;ni tanıyan, ama g&uuml;nahk&acirc;r olan ve sizin velayet ve imametinizden haberdar olamayanların durumlarını, a&ccedil;ıklar mısınız?&quot; dedim. İmam ş&ouml;yle buyurdular: <em>&quot;Bu durumda olanlar kabirlerinde kalacaklar. İşlerinde salih amel sahibi olup da biz Ehl-i Beyt&#39;e d&uuml;şmanlık etmeyenler i&ccedil;in, cennetin kapılarından bir kapı y&uuml;zlerine a&ccedil;ılacaktır, oradan Rablerine kavuşana kadar, bir &ccedil;eşit rahatlık esintisinden istifade edeceklerdir. Allah onları iyi ve k&ouml;t&uuml; amellerine g&ouml;re hesaba &ccedil;ekecektir. Ve bunlar hesapları Allah&#39;a ait olan guruplardandır. mustazafların, akılsızların, &ccedil;ocukların, buluğ &ccedil;ağına girmeyen m&uuml;sl&uuml;man &ccedil;ocuklarının durumları da Allah&#39;a aittir.&quot;</em><a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a></p>\n\n<p dir=\"LTR\">\n	İmam /a.s/&#39;ın; <em>&quot;bunların durumları Allah&#39;a aittir&quot;</em> buyruğu, Allah Teala&#39;nın şu buyruğuna işarettir ki buyuruyor: <strong>&quot;Diğer bir grup da, Allah&#39;ın emrine bırakılmışlardır. Ya, azap eder veya tevbelerini kabul buyurur, Allah &acirc;lim ve hekimdir.&quot;</strong><a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a></p>\n\n<h4 dir=\"LTR\">\n	Kabir Sıkması</h4>\n\n<p dir=\"LTR\">\n	Berzah &acirc;leminde karşılaşacağımız ikinci bir husus da kabir azabı ve sıkmasıdır. Bu konu Ehl-i Beyt İmamları&#39;nca bir&ccedil;ok hadislerde beyan olunmuştur.</p>\n\n<p dir=\"LTR\">\n	Ebu Besir diyor, Hz. İmam Cafer Sadık /a.s/&#39;a: &quot;Hi&ccedil; kabir sıkmasından kurtulan olur mu?&quot; diye sordum. İmam /a.s/: <em>&quot;Ondan Allah&#39;a sığınırım, &ccedil;ok az kimse ondan kurtulur&quot;</em><a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Kabir sıkması ve azabı bazıları i&ccedil;in yaptıklarının cezası olarak şiddetli olabilir. Ama bazıları i&ccedil;in hafif olacaktır. Bu onların g&uuml;nahlarına oranla değişecektir.</p>\n\n<p dir=\"LTR\">\n	İmam Cafer Sadık /a.s/ Allah&#39;ın Resul&uuml;nden naklen ş&ouml;yle buyurdular: <em>&quot;Kabir sıkması, imanlı kişiler i&ccedil;in, israf ettikleri il&acirc;hi nimetlere karşılıktır.&quot;</em><a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a></p>\n\n<h3 dir=\"LTR\">\n	Kabir Sıkmasının Nedenleri</h3>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt kanalından ulaşan hadislerden anlaşılıyor ki, kabir sıkması, en &ccedil;ok şu aşağıda saydığımız amellerden dolayıdır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; Namazı hafife almak</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; Zor durumda kalan mazlumun /&ccedil;ağırdığı halde/ yardımına koşmamak</p>\n\n<p dir=\"LTR\">\n	<strong>3-</strong>&nbsp; Gıybet etmek</p>\n\n<p dir=\"LTR\">\n	<strong>4-&nbsp; </strong>S&ouml;z dolandırmak</p>\n\n<p dir=\"LTR\">\n	<strong>5-</strong> Ayak&uuml;st&uuml; idrar etmek ve idrarın sı&ccedil;rayan damlalarından ka&ccedil;ınmamak</p>\n\n<p dir=\"LTR\">\n	<strong>6-</strong>&nbsp; Kendi hel&acirc;lının /hanımının/ doğal isteklerine olumlu cevap vermemek</p>\n\n<p dir=\"LTR\">\n	<strong>7-</strong>&nbsp; Aile fertlerine karşı iyi ahlaka sahip olmamak</p>\n\n<p dir=\"LTR\">\n	<strong>8-</strong>&nbsp; İlahi nimetleri israf etmek.<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a></p>\n\n<h3 dir=\"LTR\">\n	Ders Verici Bir &Ouml;yk&uuml;</h3>\n\n<p dir=\"LTR\">\n	Peygamberi Ekrem /s.a.a/&#39;in b&uuml;y&uuml;k ashabından biri olan Sa&#39;d bin Muaz vefat ettiğinde Allah&#39;ın Resul&uuml; /s.a.a/, Sa&#39;d&#39;ın cenazesine gus&uuml;l verilince, bizzat kendi m&uuml;barek elleriyle cenazenin bir tarafından tuttular ve g&ouml;m&uuml;leceği yere kadar geldiler. Sa&#39;d&#39;ın bedenini kabre koyup, ashabın yardımıyla bizzat kendisi kabrin &uuml;zerini &ouml;rt&uuml;p d&uuml;zenleyerek sağlamlaştırdılar ve ashabın, Allah Resul&uuml;&#39;n&uuml;n b&ouml;ylesi itinasını g&ouml;r&uuml;p de şaşırarak: &quot;Bu, bir mezardır&quot; demeleri &uuml;zerine onlara: <em>&quot;Sa&#39;d&#39;ın kefen ve bedeninin &ccedil;&uuml;r&uuml;yeceğini biliyorum. Ama Allah, işini g&uuml;zel ve sağlam yapan kulunu sever, bunun i&ccedil;in ben de kabrin &uuml;zerini ve i&ccedil;ini sağlamlaştırmaya &ccedil;alıştım&quot;</em> cevabını verdiler.</p>\n\n<p dir=\"LTR\">\n	Bu arada Sa&#39;d&#39;ın annesi, Hazret&#39;in oğlunun cenazesine g&ouml;sterdiği, fazla ilgi ve yakınlığı g&ouml;r&uuml;p de: &quot;Ey oğlum! Cennet sana afiyet olsun&quot; deyince; Peygamberi Ekrem /s.a.a/ ona: <em>&quot;Ey Sa&#39;d&#39;ın annesi! Oğlun hakkında cennet hususunda &ouml;yle kesin konuşma! Senin oğlun aile i&ccedil;erisinde haşin bir ahlaka sahip olduğu i&ccedil;in bu anda kabir sıkmasına du&ccedil;ar olmuştur&quot;</em><a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a> buyurdular.</p>\n\n<h3 dir=\"LTR\">\n	Ruhun Bu D&uuml;nya İle Olan Bağlantısı</h3>\n\n<p dir=\"LTR\">\n	İslam Peygamberi ve Ehl-i Beyt&#39;inden bize ulaşan rivayetlere g&ouml;re, &ouml;len kimsenin ruhu, tamamen bu d&uuml;nyadan alakasını kesmiyor ve bazen yaşadığı eve d&ouml;nerek aile fertlerini izliyor.</p>\n\n<p dir=\"LTR\">\n	İmam Cafer Sadık /a.s/ bu hususta ş&ouml;yle buyurmuştur: <em>&quot;Her m&uuml;min ve k&acirc;firin ruhu &ouml;ğle &uuml;zeri kendi d&uuml;nyadaki ailesinin yanına geliverir. M&uuml;min olan ruh kendi ev halkının iyi amellerle baş başa olduğunu g&ouml;r&uuml;nce, Allah&#39;a ş&uuml;kreder. K&acirc;fir ise kendi ev halkının iyi amele y&ouml;neldiklerini g&ouml;rd&uuml;ğ&uuml;nde, hasret duyar.&quot;</em><a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a></p>\n\n<p dir=\"LTR\">\n	İshak bin Ammar&#39;dan dedi ki; &quot;Hz. İmam Musa Kazım /a.s/&#39;a: &quot;&Ouml;len insan ailesini ziyaret eder mi?&quot; diye sordum. İmam /a.s/: <em>&quot;Evet, ziyaret eder&quot;</em> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Ben: &quot;Ne kadar bir s&uuml;rede ziyaret eder?&quot; dedim.</p>\n\n<p dir=\"LTR\">\n	İmam /a.s/: <em>&quot;Derecelerine g&ouml;re, cuma g&uuml;nleri, ayda bir veya senede bir ziyaret eden olur. &Ouml;len insan bu ziyaretinde eğer ailesinin hayır amel yaptıklarını ve ferah i&ccedil;inde olduklarını g&ouml;r&uuml;rse sevinir, ama eğer onları k&ouml;t&uuml; amel &uuml;zere bulur veya zorluklar i&ccedil;inde olduklarını g&ouml;r&uuml;rse &uuml;z&uuml;l&uuml;r&quot;</em> buyurdu.<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a></p>\n\n<h2 dir=\"LTR\">\n	&Ouml;len İ&ccedil;in Yapılan Hayırlı Amel</h2>\n\n<p dir=\"LTR\">\n	Ş&uuml;phe yok ki, insan yaptığının karşılığını g&ouml;recektir. Eğer yaptığı amel hayır olursa, mutlaka onun karşılığı da hayır olacaktır. Hem akıl buna h&uuml;kmediyor, hem il&acirc;hi h&uuml;k&uuml;mler. Allah Teala: <strong>&quot;İyiliğin karşılığı, iyilikten başka bir şey mi olur?&quot;</strong><a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a> buyururken, aklın bu a&ccedil;ık h&uuml;km&uuml;n&uuml; bize hatırlatıp teyit etmektedir.</p>\n\n<p dir=\"LTR\">\n	Ayrıca bu, Allah&#39;ın vaadidir. Vaade vefasızlık akıl a&ccedil;ısından &ccedil;irkin olduğundan, elbette ki, b&uuml;t&uuml;n &ccedil;irkinliklerden m&uuml;nezzeh olan Hak Teala&#39;nın vaadine vefasızlık edebileceği d&uuml;ş&uuml;n&uuml;lemez. <strong>&quot;İnanıp salih amellerde bulunanlar ise, Biz onları i&ccedil;inde temelli ve ebedi kalacakları, i&ccedil;inden ırmaklar akan cennetlere koyacağız. Bu, Allah&#39;ın hak olan vaadidir. Allah&#39;tan daha doğru s&ouml;zl&uuml; kim vardır?&quot;</strong><a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a></p>\n\n<p dir=\"LTR\">\n	Ama eğer insanın ameli şer doğrultusunda olursa, her ne kadar onun doğal karşılığının şer olması gerekirse de, şerre ve isyana y&ouml;nelik amellerde bağışlanma ve affedilme olanağı da s&ouml;z konusu olduğundan, şer nitelikli amellerin şer olan karşılığının insana ulaşacağı, kesin ve mutlak değildir.</p>\n\n<p dir=\"LTR\">\n	Zira isyan nitelikli amellerin, en azından doğrudan Allah Teala&#39;ya ait olan kısmının, Allah Teala tarafından affedilmesi muhtemeldir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala: <strong>&quot;Allah kendisine şirk koşmayı bağışlamaz, bundan başkasını diledi&shy;ğine bağışlar.&quot;</strong><a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a> buyuruyor.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;dan nakledilen: <em>&quot;Kime Allah yaptığı bir amelden dolayı bir m&uuml;k&acirc;fat vaat etmişse, mutlaka onu yerine getirecektir. Kime de yaptığı bir amelden dolayı bir ceza tehdidinde bulunmuşsa, ihtiyar o konuda Allah&#39;a aittir&quot;</em><a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a> hadis-i şerifi de bunu teyit etmektedir.</p>\n\n<p dir=\"LTR\">\n	O halde insanın yaptığı şer ve isyan nitelikli amellerinin şer olan karşılığının insana mutlaka ulaşacağı iddia edilmez. Zira onların tamamının veya en azından bazısının affa uğraması muhtemeldir.</p>\n\n<p dir=\"LTR\">\n	Ancak burada bahis konusu olan konu, birinin, ister hayatta olsun, ister &ouml;lm&uuml;ş olsun başka birinin yaptığı hayır amelden yararlanıp yararlanamayacağı veya yaptığı şer amelden zarar g&ouml;r&uuml;p g&ouml;remeyeceği konusudur.</p>\n\n<p dir=\"LTR\">\n	Şu kesindir ki insan, doğrudan veya dolaylı yoldan hi&ccedil;bir dehaleti olmadığı ve kalben de razı olmadığı başka birinin yaptığı şer amelden dolayı, adaletin tahakkuk edeceği g&uuml;n olan kıyamet g&uuml;n&uuml; sorumlu tutulmayacak ve ondan dolayı cezalandırılmayacaktır.</p>\n\n<p dir=\"LTR\">\n	Nitekim aynı şartlara haiz olan, bir kimsenin yaptığı hayırdan da onun kendi izni olmadan başka birinin yararlandırılması da s&ouml;z konusu olamaz. Zira bunun aksi zul&uuml;m olup, Allah Teala&#39;nın adaletiyle &ccedil;elişmektedir. Sonsuz rahmet, hikmet ve adalet sahibi olan Hak Teala&#39;nın bir kimseyi başka birinin su&ccedil;undan sorumlu tutup cezalandırması veya başka birinin yapmış olduğu hayrı onun izni olmadan başka birine vermesi, aklın h&uuml;km&uuml; gereğince imk&acirc;nsız olduğu gibi, bizzat Hak Teala&#39;nın kendisi, Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok ayetinde b&ouml;yle bir şey olmayacağını a&ccedil;ık&ccedil;a bildirmiştir. <strong>&quot;Kim doğru yolu se&ccedil;erse, bunu ancak kendi iyiliği i&ccedil;in se&ccedil;miş olur. Kim de saparsa, ancak kendi aleyhine sapmış olur. Hi&ccedil; g&uuml;nahk&acirc;r, başkasının g&uuml;nah y&uuml;k&uuml;n&uuml; y&uuml;klenmez...&quot;</strong><a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a></p>\n\n<p dir=\"LTR\">\n	Burada kesin olan bir husus da, insanın doğrudan veya dolaylı olarak dehaleti olduğu başka birinin yaptığı iyi veya k&ouml;t&uuml; amelde ortaklık payının olduğu konusudur. Bu hususta aklın da h&uuml;km&uuml; aynı doğrultuda olduğu gibi, Kur&#39;an-ı Kerim, Hz. Resulullah /s.a.a/ ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler de aklın bu h&uuml;km&uuml;n&uuml; onaylamışlardır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Kim iyi bir işte aracılık ederse, ona onun sevabından bir pay vardır; kim de k&ouml;t&uuml; bir şeyde aracılık yaparsa, ona o k&ouml;t&uuml;l&uuml;kten bir hisse vardır. Allah, her şeyin karşılığını verir.&quot;</strong><a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;/Bu/ kıyamet g&uuml;n&uuml; kendi g&uuml;nahlarını tam olarak, bilmeden saptırdıkları kimselerin g&uuml;nahlarını da kısmen y&uuml;klenmeleri i&ccedil;indir. Bak ki, y&uuml;klenecekleri y&uuml;k ne de k&ouml;t&uuml;&shy;d&uuml;r!&quot;</strong><a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu ayeti kerimelerde, insanın kendisinin doğrudan m&uuml;başeret etmediği, ancak dolaylı olarak sebebiyet ve dehaleti olduğu hayır ve şerlerde payı olduğu vurgulanmıştır.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ da ş&ouml;yle buyurmuştur: <em>&quot;Kim İslam&#39;da iyi bir gelenek bırakırsa, o geleneğin ve o geleneğe amel edenlerin sevabı kadar bir sevap, o geleneğe amel edenlerin sevabından bir şey eksilmeksizin ona ulaşır. Kim de İslam&#39;da k&ouml;t&uuml; bir gelenek bırakırsa, o geleneğin ve o geleneğe amel edenlerin g&uuml;nahı kadar bir g&uuml;nah, o geleneğe amel edenlerin g&uuml;nahından bir şey eksilmeksizin ona ulaşır.&quot;</em><a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah ve Ehl-i Beyt İmamları&#39;ndan nakledilen, m&uuml;minin &ouml;ld&uuml;kten sonra amel defterinin kapandığı ve sadece kendisinin sebebiyet konumunda olduğu, baki hayır, yararlanılan ilim, ona dua eden hayırlı evlat ve benzeri hayırlar a&ccedil;ısından amel defterinin a&ccedil;ık olduğunu bildiren hadisler de aynı h&uuml;km&uuml; teyit etmektedirler.</p>\n\n<p dir=\"LTR\">\n	İmam Cafer Sadık /a.s/ ş&ouml;yle buyurdular: <em>&quot;M&uuml;min kula &ouml;ld&uuml;kten sonra s&uuml;rekli ona yararı ulaşan altı şey vardır: </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>1-</em></strong><em>&nbsp; Babası i&ccedil;in istiğfar eden hayırlı evlat </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>2-</em></strong><em>&nbsp; Halkın arasında koyup gittiği Kur&#39;an </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>3-</em></strong><em>&nbsp; Halk yararına, kazdığı su kuyusu </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>4-</em></strong><em>&nbsp; Diktiği ağa&ccedil; </em></p>\n\n<p dir=\"LTR\">\n	<strong><em>5-</em></strong><em>&nbsp; Hazırladığı akarsu</em></p>\n\n<p dir=\"LTR\">\n	<strong><em>6-</em></strong><em>&nbsp; Kendisinden sonra bıraktığı amel olunan iyi bir gelenek.&quot;</em><a href=\"#_ftn156\" name=\"_ftnref156\" title=\"\">[156]</a></p>\n\n<p dir=\"LTR\">\n	Ayrı bir hadiste de İmam Cafer Sadık /a.s/ Allah Resul&uuml;&#39;nden naklen ş&ouml;yle buyurmuştur: <em>&quot;Bir g&uuml;n Hz. İsa /a.s/ bir kabrin yanından ge&ccedil;iyordu, kabir sahibinin azap i&ccedil;erisinde olduğunu g&ouml;rd&uuml;. D&ouml;n&uuml;şte aynı kabrin yanından ge&ccedil;erken azabın o adamdan kaldırılmış olduğunu m&uuml;şahede etti ve bunun sırını Cenab-ı Hak&#39;tan niyaz ettiğinde, şu cevap geldi: &quot;Ey Peygamberim! Onun salih ve kabiliyetli oğlu babasının hayrına yol yaptı ve bir yetime kanat gerdi. İşte oğlunun bu amelinin hatırına onu affettim.&quot;</em><a href=\"#_ftn157\" name=\"_ftnref157\" title=\"\">[157]</a></p>\n\n<p dir=\"LTR\">\n	A&ccedil;ıktır ki, insanın doğrudan veya dolaylı olarak dehaleti olup sebebiyet konumunda olduğu şerler de yukarıda işaret ettiğimiz ayet-i kerime ve Hz. Resulullah&#39;ın hadis-i şerifinde yer aldığı &uuml;zere, aynı h&uuml;kme tabidir.</p>\n\n<p dir=\"LTR\">\n	Ancak insanın bizzat kendisinin doğrudan işlediği g&uuml;nahlarda olduğu gibi, doğrudan veya dolaylı olarak dehaleti olan g&uuml;nahlar da af kapsamına d&acirc;hildir. Onları affedip etmemek Allah Teala&#39;ya ait olan bir konudur. Dilerse, rahmetinin gereği ihsan edip affeder, dilerse de adaletinin gereğini yerine getirip cezalandırır.</p>\n\n<p dir=\"LTR\">\n	Bizim burada varmak istediğimiz sonu&ccedil;, bu gibi su&ccedil;lardan dolayı insanın sorumlu tutulmasının, ne akla ne de Allah Teala&#39;nın adaletine hi&ccedil;bir aykırılığı olmadığı ve il&acirc;hi a&ccedil;ıklamaların bu doğrultuda olduğudur.</p>\n\n<p dir=\"LTR\">\n	Ama insanın doğrudan veya dolaylı yoldan hi&ccedil;bir dehaleti olmadan bir başkasının yaptığı hayırdan yararlanıp yararlanamayacağı konusuna gelince, bazıları, &ouml;zellikle de son zamanlarda Arabistan&#39;da yaygınlaşan Vehhabi mezhebi mensupları ve onların etkisi altında kalanların, Allah Teala&#39;nın <strong>&quot;İnsan i&ccedil;in &ccedil;alıştığından başkası yoktur.&quot;</strong><a href=\"#_ftn158\" name=\"_ftnref158\" title=\"\">[158]</a> ayetine istinaden &ouml;len bir insanın başka birinin yaptığı hayır amelden, onun kendisi, kendi g&ouml;n&uuml;l rızasıyla ona hediye etse bile, bir fayda g&ouml;rmeyeceğini, dolayısıyla da hayatta olan insanların, &ouml;len insanların hayrına yapıp sevabını hediye ettikleri hayır amellerin, &ouml;lenlere hi&ccedil;bir fayda vermeyeceğini ve abes bir iş olduğunu savunuyor ve &ouml;zellikle de &ouml;len insandan zayi olmuş olan namaz, oru&ccedil; ve hac gibi ibadetlerin hayatta olanlar tarafından yerine getirilmesinin, &ouml;len insana hi&ccedil;bir fayda sağlamayacağını ileri s&uuml;r&uuml;yorlar.</p>\n\n<p dir=\"LTR\">\n	Biz bu konuyu ilk &ouml;nce akıl a&ccedil;ısından, sonra da Kur&#39;an ve hadis a&ccedil;ısından ele alıp doğru olup olmadığını g&ouml;zden ge&ccedil;ireceğiz.</p>\n\n<p dir=\"LTR\">\n	Bir kimsenin yaptığı şer nitelikli amelin zararının başka birine dokunması ve birinin başka birinin yaptığı şer nitelikli amelden sorumlu tutulmasının aksine; akıl, bir kimsenin yaptığı hayır nitelikli amelin yararının, hayır amel sahibinin g&ouml;n&uuml;l rızası olduğu takdirde, ister hayatta olsun, ister &ouml;lm&uuml;ş olsun başka birine ulaşmasında hi&ccedil;bir engel ve mahzur g&ouml;rmemektedir.</p>\n\n<p dir=\"LTR\">\n	Zira insan emeğinin malikidir. Dolayısıyla onu istediği yerde ve istediği şekilde kullanması onun en doğal hakkıdır. Onu kendi yararına istifade edebileceği gibi, başka birine hediye etmesinde de hi&ccedil;bir mahzur s&ouml;z konusu değildir.</p>\n\n<p dir=\"LTR\">\n	Ama yukarıda işaret ettiğimiz &uuml;zere, bir kimsenin yaptığı şer nitelikli amelin zararının, doğrudan veya dolaylı olarak hi&ccedil;bir katkısı olmayan başka birine dokunması veya onun bu şer amelden sorumlu tutulması &ouml;n&uuml;nde akli engel vardır. O da b&ouml;yle bir şeyin zul&uuml;m olmasıdır. Yani akıl, bir kimsenin doğrudan veya dolaylı yoldan hi&ccedil;bir katkısı olmadığı başka birinin yapmış olduğu şer nitelikli amelden dolayı sorumlu tutulmasını veya zararının ona dokundurulmasını zul&uuml;m etmek olarak g&ouml;r&uuml;r.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan akıl, sonsuz adalet, rahmet ve hikmet sahibi Hak Teala&#39;nın adalete aykırı davranarak, birine zulmetmesini imk&acirc;nsız g&ouml;rmekle birlikte, bizzat Hak Teala&#39;nın kendisi de hi&ccedil;bir kimseye en ufak bir zul&uuml;m yapmayacağını bildirmiştir. O halde Allah Teala, bir kimsenin yaptığı şerrin zararını başka birine ulaştırmaz ve bir kimsenin yaptığı şerden dolayı başka birini sorumlu tutmaz.</p>\n\n<p dir=\"LTR\">\n	Ama bir kimsenin yaptığı bir hayrın yararının, onun kendi g&ouml;n&uuml;l rızasıyla başka birine ulaştırılması, Allah Teala&#39;nın hi&ccedil;bir sıfatıyla &ccedil;elişmemekte ve akıl bunda hi&ccedil;bir sorun g&ouml;rmemektedir. O halde akıl a&ccedil;ısından bunun &ouml;n&uuml;nde hi&ccedil;bir engel ve mahzur bulunmamaktadır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an ve S&uuml;nnet&#39;e gelince, Kur&#39;an ve S&uuml;nnet&#39;in b&ouml;yle bir şeyi reddetmediği gibi aksine, Kur&#39;an ve S&uuml;nnet&#39;in bunun tahakkuk bulacağını ortaya koyduğunu g&ouml;rmekteyiz. Biz Kur&#39;an ve S&uuml;nnet&#39;in bu doğrultuda olan a&ccedil;ıklamalarını daha sonra ele alacağız.</p>\n\n<p dir=\"LTR\">\n	Ondan &ouml;nce Vehabbi zihniyetli insanların, bunu reddettiğini sandıkları, Allah Teala&#39;nın: <strong>&quot;İnsan i&ccedil;in &ccedil;alıştığından başkası yoktur.&quot;</strong><a href=\"#_ftn159\" name=\"_ftnref159\" title=\"\">[159]</a> ayetini kısaca g&ouml;zden ge&ccedil;irmek istiyoruz.</p>\n\n<h3 dir=\"LTR\">\n	Vehhabi Zihniyetlilerin İtirazı</h3>\n\n<p dir=\"LTR\">\n	Onlar, Allah Teala&#39;nın bu ayet-i kerimede insanın ancak kendi yaptığı hayır amelden fayda g&ouml;receğini beyan ettiğini, dolayısıyla da başka birinin yaptığı hayır amelden, onun kendi hediye etse bile, insana bir yarar gelmeyeceğini iddia ediyorlar. Onlar bu anlamı, ayette bağla&ccedil; olarak kullanılan &quot;lam&quot; harfinden &ccedil;ıkarıyorlar. Ş&ouml;yle ki, ayette ge&ccedil;en &quot;lam&quot; harfi yarar anlamını ifade ediyor. Ayet-i kerime de yararı yalnızca insanın kendi ameliyle sınırladığına g&ouml;re, insana yararı ve faydası dokunacak olan ancak insanın kendi amelidir. Bunun ters anlamı, başkasının yaptığı hayır amelden insana bir yarar gelmeyeceğidir. O halde başkasının yaptığı hayır amelden insana bir fayda gelmeyecektir.</p>\n\n<p dir=\"LTR\">\n	<strong>Cevap:</strong> Bu ayetin manası hakkında yapılan bu yorumun doğru olup olmadığını bilmek i&ccedil;in, ilk &ouml;nce bu ayette bağla&ccedil; olarak kullanılan &quot;lam&quot; harfinin Arap dilinde ne anlam ifade ettiğini bilmek zorundayız.</p>\n\n<p dir=\"LTR\">\n	Her ne kadar Arap dilinde bağla&ccedil; olarak kullanılan &quot;lam&quot; harfi; m&uuml;lkiyet, ihtisaslık, neden ve yemin anlamlarını ifade etmek i&ccedil;in kullanılmış ise de, mezk&ucirc;r ayette ge&ccedil;en anlama en uygun olanı, onlardan sadece m&uuml;lkiyet ve ihtisaslık anlamlarıdır.</p>\n\n<p dir=\"LTR\">\n	Mesel&acirc;, Arap dilinde &quot;El-malu li Zeyd&#39;in&quot; denildiğinde, bu c&uuml;mlede kullanılan &quot;lam&quot; harfi mal Zeyd&#39;in m&uuml;lk&uuml;d&uuml;r, anlamını ifade ediyor. Benzeri kullanma tarzı Kur&#39;an-ı Kerim&#39;de de &ccedil;ok gelmiştir. Allah Teala&#39;nın: <strong>&quot;G&ouml;klerde ve yerde olan her şey Allah&#39;ındır. Ve b&uuml;t&uuml;n işler sonunda Allah&#39;a d&ouml;ner.&quot;</strong><a href=\"#_ftn160\" name=\"_ftnref160\" title=\"\">[160]</a> ayetinde ge&ccedil;en &quot;lam&quot; harfi g&ouml;klerde ve yerde olan her şeyin m&uuml;lkiyetinin Allah Teala&#39;ya ait olduğu anlamını ifade etmektedir.</p>\n\n<p dir=\"LTR\">\n	Yine Arap dilinde &quot;El- C&uuml;llu lil Feres&quot; /Semer ata aittir/ denildiğinde, bu c&uuml;mle i&ccedil;erisinde bağla&ccedil; olarak kullanılan &quot;lam&quot; harfi semerin ata mahsus olduğu anlamını ifade ediyor. Yani ihtisas anlamı, c&uuml;mlede kullanılan lam harfinden &ccedil;ıkarılıyor. Buna g&ouml;re mezk&ucirc;r ayetin anlamı, ya &quot;İnsan ancak kendi &ccedil;abasına maliktir&quot; olur, ya da &quot;İnsana ait ve mahsus olan ancak kendi &ccedil;abasıdır&quot; olur. Bundan insanın sadece kendi &ccedil;abasına malik olduğu veya insana ait ve mahsus olanın sadece kendi &ccedil;abası olduğu anlamı &ccedil;ıkar.</p>\n\n<p dir=\"LTR\">\n	Ama insanın maliki olduğu veya kendine ait olduğu &ccedil;abasını kendi g&ouml;n&uuml;l rızasıyla başka birine devredip devredemeyeceği hususu, bu ayetin anlamı d&acirc;hiline girmemektedir. Yani bu ayet, bu konuya ispat veya reddetme a&ccedil;ısından a&ccedil;ıklama getirme konumunda değildir. O halde bu ayet insanın maliki olduğu veya kendine ait olan &ccedil;abasını başka birine devretme yetki ve tasarruf hakkını reddetmemektedir. Zaten aklın h&uuml;km&uuml; de bu doğrultudadır. Yani akıl insanın malik olduğu veya kendine ait olan bir şeyde makul &ouml;l&ccedil;&uuml;ler d&acirc;hilinde, istediği şekilde tasarruf etme hak ve yetkisinin olduğuna h&uuml;kmediyor.</p>\n\n<p dir=\"LTR\">\n	Buna g&ouml;re, insan m&uuml;lkiyetini elinde bulundurduğu veya kendine ait olan bir şeyi kendi yararına kullanma yetki ve hakkına sahip olduğu gibi, onu hibe ve hediye etmek suretiyle, başka birinin yararına kullanma hak ve yetkisine de sahiptir. Akıl ve din bu a&ccedil;ıdan birinin, hayatta olmasıyla &ouml;lm&uuml;ş olması arasında, hi&ccedil;bir fark g&ouml;rmemektedir. Aksine, akıl ve din, insanın m&uuml;lkiyetini bulundurduğu ve kendine ait olan şeylerde tasarruf yetkisinin, makul ve meşru &ouml;l&ccedil;&uuml;ler d&acirc;hilinde olmak kaydıyla mutlak olduğuna h&uuml;kmediyor. Bunun &ouml;n&uuml;nde il&acirc;hi bir engel de s&ouml;z konusu olmadığına g&ouml;re, insan maliki olduğu veya kendine ait olan şeyleri hayatta bulunan başka birine hibe ve hediye edebileceği gibi, &ouml;len birisine de hibe ve hediye edebilir.</p>\n\n<p dir=\"LTR\">\n	Başka bir tabirle bu ayet insanın bizzat ancak kendi amelini bulacağını ifade etmektedir. Ger&ccedil;ekte bu ayet Allah Teala&#39;nın &quot;<strong>Herkes kazandığına karşı bir rehindir.&quot;</strong><a href=\"#_ftn161\" name=\"_ftnref161\" title=\"\">[161]</a> ayetinden farklı bir anlam ifade etmiyor. Buna g&ouml;re her insan bizzat ancak kendi amelini bulacak ve hayrıyla şerriyle sonucuna katlanacaktır.</p>\n\n<p dir=\"LTR\">\n	Ama bir insanın hayır amelinin sevabını kendi g&ouml;n&uuml;l rızasıyla başka birine hediye edip edemeyeceği konusu, bu ayetin anlamı dışındadır. Bu ayetin ne m&uuml;spet ne de menfi a&ccedil;ıdan bu konuya herhangi bir işareti yoktur.</p>\n\n<p dir=\"LTR\">\n	Nasıl ki, bir babanın oğluna; &quot;Oğlum, herkes ancak kendi i&ccedil;in &ccedil;alışır ve kendi &ccedil;abasından yarar g&ouml;r&uuml;r, g&ouml;z&uuml;n&uuml; ona buna dikme&quot; diye nasihat etmesinden, oğlunun başka birinin herhangi bir niyetle ona hediye ettiği şeylerden yarar g&ouml;rmeyeceği ve oğlunun hi&ccedil;bir kimseden herhangi bir hayır g&ouml;rmeyeceği anlamına gelmiyorsa, bu ayet de aynı konumdadır.</p>\n\n<p dir=\"LTR\">\n	Acaba b&ouml;yle bir durumda başka birinin hediyesinden yararlanan bu &ccedil;ocuk babasına; &quot;Baba, sen bana ancak kendi &ccedil;abamdan hayır g&ouml;receğimi demiştin, oysa ben arkadaşımın hediyesinden de yarar g&ouml;rd&uuml;m&quot; diye itiraz etme hakkı olabilir mi?</p>\n\n<p dir=\"LTR\">\n	Eğer b&ouml;yle bir itirazda bulunursa, babası ona; &quot;Oğlum ben her insanın bizzat ancak kendi &ccedil;abasına sahip olduğunu ve asıl yarar sağlayacak şeyin insanın kendi &ccedil;abası olduğunu s&ouml;ylemiştim. Benim bu s&ouml;z&uuml;m başka birinin sana hediyede bulunamayacağı anlamına gelmiyordu&quot; demez mi?</p>\n\n<p dir=\"LTR\">\n	Sonra faraza bu ayetin insanın yalnızca kendi &ccedil;abasından yararlanabileceğini ifade ettiğini kabul etsek bile, bu ayet insanın başkasının kendi g&ouml;n&uuml;l rızasıyla hediye ettiği hayırdan yarar g&ouml;rmeyeceğini ifade etmemektedir.</p>\n\n<p dir=\"LTR\">\n	Zira başkasının insana hediye ettiği hayırlar da, doğrudan olmasa bile, dolaylı yoldan insanın d&uuml;nya hayatında yapmış olduğu kendi &ccedil;abasının &uuml;r&uuml;n&uuml;d&uuml;r. A&ccedil;ıktır ki, d&uuml;nya hayatında iken kimseye bir hayrı dokunmayan kendinden k&ouml;t&uuml;l&uuml;kten başka bir hatıra bırakmayan birini, kimse hayırla anmaz ve bir hayrı ona hediye etmez.</p>\n\n<p dir=\"LTR\">\n	Buna karşılık yaşadığı s&uuml;rece, hep insanlara hayrı dokunan, toplumda iyi izlenim bırakan ve &ouml;rnek hayırlı hayatıyla insanların beğenisini kazanan birini ise, &ouml;l&uuml;m&uuml;nden sonra insanlar hep hayırla anacak, hakkında hayırlı duada bulunacak ve &ccedil;eşitli hayırlarla onu anıp sevabını ona hediye edeceklerdir. Bu durumda başkalarının bir insana &ouml;l&uuml;m&uuml;nden sonra hediye ettikleri hayır ameller de onun dolaylı yoldan kendi &ccedil;abasıyla kazanmış olduğu hayırlar olup bu ayetin kapsamı d&acirc;hiline girmektedir.</p>\n\n<p dir=\"LTR\">\n	Ehl-i S&uuml;nnet ulemasından da bu hakikatin farkına varanlar olmuştur. Ehl-i S&uuml;nnet ulemasının &ouml;nde gelenlerinden olan Ebu-l Vefa bin Akil bu konuda ş&ouml;yle yazıyor: &quot;İnsan kendi &ccedil;abasıyla ve g&uuml;zel muaşeretiyle dostlar kazanır, evlenip evlat sahibi olur, ailesine ve diğer insanlara yaptığı iyiliklerle onların sevgisini kazanır. Bu da onların ona karşı şefkat duymalarını ve hayırlı amellerin ve ibadetlerin sevabını ona hediye etmelerini sağlar. Dolayısıyla bu hediyeler de onun kendi &ccedil;abasının &uuml;r&uuml;nlerindendir.</p>\n\n<p dir=\"LTR\">\n	Nitekim Hz. Resulullah /s.a.a/&#39;in: <em>&quot;Kişinin yediği en temiz yemek kendi kazancından olandır&quot; </em>hadisi ile <em>&quot;Kul &ouml;l&uuml;nce, şu &uuml;&ccedil; şey dışında ameli kesilir: Baki hayır, yararlanılan ilim ve ona dua eden salih evlat&quot;</em><a href=\"#_ftn162\" name=\"_ftnref162\" title=\"\">[162]</a> hadisi de buna delalet etmektedir.&quot;<a href=\"#_ftn163\" name=\"_ftnref163\" title=\"\">[163]</a></p>\n\n<p dir=\"LTR\">\n	Ancak bir noktayı g&ouml;zden ka&ccedil;ırmamalıyız ki, İslam dini insanlara hayatta bulundukları s&uuml;rece, namaz, oru&ccedil; ve hac gibi bir takım kişisel y&uuml;k&uuml;ml&uuml;l&uuml;kler getirmiştir. &Ouml;yle ki, insanın kendisi hayatta bulunduğu s&uuml;rece, kişisel olarak sorumlu olduğu bu g&ouml;revleri başka birisi onun tarafından yerine getiremez ve başka birisinin onun tarafından yerine getirdiği bu ameller onun sorumluluğunu boynundan kaldırmaz.</p>\n\n<p dir=\"LTR\">\n	Ancak bu durum, insanın hayatta bulunduğu d&ouml;neme aittir. Bunun i&ccedil;inde insanın &ouml;l&uuml;m&uuml;nden sonra bunların kazasının başka biri tarafından yerine getirilemeyeceği kaydı yoktur. Aksine, ileride g&ouml;receğimiz &uuml;zere, Hz. Resulullah ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde bunun m&uuml;mk&uuml;n olduğu ve hatta gerekli olduğu yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Burada şu noktayı da belirtmeliyiz ki, bir insanın kişisel olarak sorumlu olduğu g&ouml;revlerin onun &ouml;l&uuml;m&uuml;nden sonra başkası tarafından kaza edilmesi, artık onun kendisinin hi&ccedil;bir sorumluluğu kalmadığı ve boynunda olan y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n tamamıyla kalktığı anlamını ifade etmiyor.</p>\n\n<p dir=\"LTR\">\n	Nitekim insanın kendisi hayatta iken zamanında yerine getirmediği bu gibi g&ouml;revlerini sonradan kaza etmesi de, onun b&uuml;t&uuml;n sorumluluktan kurtulduğu anlamına gelmemektedir.</p>\n\n<p dir=\"LTR\">\n	Ancak bu kaza etmenin hi&ccedil;bir faydası olmadığı ve boş bir iş olduğu da iddia edilemez. Bizzat Allah Resul&uuml; ve il&acirc;hi &ouml;nderler olan Ehl-i Beyt İmamları, bunu emrettiğine g&ouml;re, elbette ki, bunun bir faydası vardır. Bu gibi amellerden &ouml;len insanın faydalandığı gibi, bizzat bu ameli yapan insan da faydalanmaktadır. Nitekim ileride nakledeceğimiz hadislerde bu hususa bizzat işaret edilerek, bu amellerin sevabının, hem &ouml;len insana, hem de bu ameli yapan hayatta bulunan insana ulaştığı yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Sonra bizim bahsimiz, insanların kişisel olarak sorumlu olduğu namaz, oru&ccedil; ve hac gibi konularla sınırlı değildir. Biz hayatta bulunan bir insanın kişisel olarak farz olmayan, sadaka vermek ve Kur&#39;an tilaveti gibi, herhangi bir hayır ameli yapıp sevabını &ouml;len bir insana hediye edip edemeyeceği konusunu tartışıyoruz. Vehabbi zihniyetli insanlar bunu bile ink&acirc;r ediyorlar.</p>\n\n<h3 dir=\"LTR\">\n	Konunun Kitap ve S&uuml;nnetteki Yeri</h3>\n\n<p dir=\"LTR\">\n	Yukarıda işaret ettiğimiz &uuml;zere, Kitap ve S&uuml;nnet insanın, ister &ouml;lm&uuml;ş olsun, ister hayatta olsun başka birinin hayır amelinden yararlanabileceğini tasdik etmektedir. Biz ilk &ouml;nce Kur&#39;an-ı Kerim&#39;in konuya işaret eden ayetlerini, daha sonra da konuya işaret eden hadisleri &ouml;zet olarak ele alacağız.</p>\n\n<h3 dir=\"LTR\">\n	Kur&#39;an-ı Kerim ve &Ouml;len İnsan İ&ccedil;in Yapılan Hayır Amel</h3>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Onlardan sonra gelenler: &quot;Rabbimiz! Bizi ve bizden &ouml;nce gelip ge&ccedil;miş imanlı kardeş&shy;lerimizi bağışla; kalbimizde m&uuml;minlere karşı kin bırakma; Rabbimiz! Ş&uuml;phesiz Sen &ccedil;ok şefkatli, &ccedil;ok merhametlisin&quot; derler.&quot;</strong><a href=\"#_ftn164\" name=\"_ftnref164\" title=\"\">[164]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Allah Teala bu ayeti kerimede sonradan iman etmiş olan m&uuml;minleri, kendilerinden &ouml;nce gelen m&uuml;minlerin bağışlanması i&ccedil;in dua ettiklerinden dolayı &ouml;verek iman ehlini b&ouml;yle amel yapmaya teşvik etmektedir. Demek ki, sonradan gelen m&uuml;minlerin dualarının kendilerinden &ouml;nce iman ehli olarak vefat etmiş olan m&uuml;minlere faydası vardır. Yoksa Allah Teala&#39;nın m&uuml;minlerin bu amelini &ouml;verek iman ehlini b&ouml;yle amel yapmaya teşvik etmesinin bir anlamı kalmaz.</p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala meleklerin, ister hayatta olsun, ister vefat etmiş olsun, iman ehlinin bağışlanması i&ccedil;in dua ettiklerini bildirerek ş&ouml;yle buyurmuştur: <strong>&quot;Arşı y&uuml;klenen ve &ccedil;evresinde bulunanlar, Rablerini &ouml;verek tespih ederler; O&#39;na inanırlar. M&uuml;minler i&ccedil;in de: &quot;Rabbimiz! Senin ilmin ve rahmetin her şeyi kuşatmıştır. Tevbe edip Senin yoluna uyanları bağışla; onları cehennemin azabından koru&quot; diye bağışlanma dilerler.&quot;</strong><a href=\"#_ftn165\" name=\"_ftnref165\" title=\"\">[165]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;...Melekler ise Rablerini &ouml;verek tespih eder ve yery&uuml;z&uuml;nde bulunanlar i&ccedil;in O&#39;ndan bağışlanma dilerler. Bilin ki Allah &ccedil;ok bağışlayan, &ccedil;ok esirgeyendir.&quot;</strong><a href=\"#_ftn166\" name=\"_ftnref166\" title=\"\">[166]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Allah Teala bu ayetlerinde de meleklerin iman ehlinin bağışlanması i&ccedil;in dua ettiklerini bildirmiştir. A&ccedil;ıktır ki, eğer Vehhabi zihniyetlilerin, insanın ancak kendi &ccedil;abasından fayda g&ouml;receği ve başkasının hayır amelinden kendi g&ouml;n&uuml;l rızalarıyla insana hediye etse bile, ona hi&ccedil;bir fayda gelmeyeceği iddiaları doğru olsaydı, iman ehline meleklerin duasından hi&ccedil;bir fayda gelmemesi lazım gelirdi. Bunun anlamı ise, meleklerin abes bir işe yeltenmeleri, Allah Teala&#39;nın da abes bir iş olan meleklerin bu eylemini onaylaması olur ki, b&ouml;yle bir şeyi Allah Teala&#39;nın meleklerine ve daha &ouml;nemlisi b&uuml;t&uuml;n &ccedil;irkinliklerden m&uuml;nezzeh olan Cenab-ı Hakk&#39;a yakıştırmak, bilin&ccedil;li olduğu takdirde, insanı k&uuml;fre bile g&ouml;t&uuml;r&uuml;r. O halde Kur&#39;an-ı Kerim a&ccedil;ısından insanın yarar g&ouml;receği şey, asıl kendi &ccedil;abası olmakla birlikte, sadece onunla sınırlı değildir. İnsan başkasının hayır duasından ve kendi g&ouml;n&uuml;l rızasıyla ona hediye ettiği hayır amelden de yarar g&ouml;rebilir.</p>\n\n<h3 dir=\"LTR\">\n	&Ouml;len İnsanın Hayatta Olan İnsanların Yaptığı Hayır Amellerden Yarar G&ouml;receğine Delalet Eden Hadisler</h3>\n\n<p dir=\"LTR\">\n	&Ouml;len insanın, hayatta bulunan insanların ona hediye ettiği hayır amelinden yarar g&ouml;receğini belirten hadisler tevat&uuml;r haddini aşmıştır. &Ouml;zellikle de Ehl-i Beyt İmamları bu konuya tam manasıyla a&ccedil;ıklık getirmişlerdir. Dolayısıyla Ehl-i S&uuml;nnet ulemasının aksine, Ehl-i Beyt uleması arasında buna karşı &ccedil;ıkan bir kişi bile bulunmamaktadır.</p>\n\n<p dir=\"LTR\">\n	Biz burada konumuzla ilgili olarak, buna karşı &ccedil;ıkan Ehl-i S&uuml;nnet&#39;in bazı Vehhabi zihniyetli &acirc;limlerinin de aydınlanması gayesiyle, daha &ccedil;ok Ehl-i S&uuml;nnet kaynaklarında konu hakkında nakledilen hadislerden bazı &ouml;rnekler vereceğiz.</p>\n\n<h3 dir=\"LTR\">\n	&Ouml;len İnsanın Kendine Verilen Selamı Duyup Cevapladığını ve &Ouml;len İnsanın Hayatta Bulunanların Duasından Yararlandığını Bildiren Hadisler</h3>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;M&uuml;sl&uuml;manlardan kim d&uuml;nya hayatındayken tanıdığı kardeşinin mezarı başına gelir ve ona selam verirse, Allah Teala onun selamını cevaplaması i&ccedil;in o &ouml;len kimseye ruhunu g&ouml;nderir.&quot;</em><a href=\"#_ftn167\" name=\"_ftnref167\" title=\"\">[167]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;Kim kardeşinin mezarını ziyaret eder ve orada oturursa, oradan ayrılıncaya kadar mezar sahibi onunla menus olup s&ouml;zlerinin cevaplar.&quot; </em><a href=\"#_ftn168\" name=\"_ftnref168\" title=\"\">[168]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;&Ouml;len kişi mezarına konup arkadaşları oradan ayrılınca, o onların ayakkabılarının &ccedil;ıkardığı sesi duyar&quot;</em><a href=\"#_ftn169\" name=\"_ftnref169\" title=\"\">[169]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;in kendisi bizzat mezarlığı ziyaret eder, mezarda olanlara dua eder, m&uuml;sl&uuml;manlara mezarlığı ziyaret etme ve &ouml;l&uuml;lere dua etme şeklini &ouml;ğretir, Allah Teala&#39;nın kendisine bunu emrettiğini buyuruyordu.</p>\n\n<p dir=\"LTR\">\n	Aişe diyor ki; &quot;Hz. Resulullah: <em>&quot;Rabbim bana Baki mezarlığına gitmemi ve onlara af dilememi emretti&quot;</em> buyurdu. Ben Hazret&#39;e: &quot;Ey Resulullah! Ben mezarlığı ziyaret ettiğimde ne s&ouml;yleyeyim?&quot; dedim. Hazret: <em>&quot;M&uuml;min ve m&uuml;sl&uuml;man mezarlık sakinlerine selam olsun. Allah bizden &ouml;nce &ouml;lenlere de sonradan &ouml;leceklere de rahmet eylesin.</em> <em>Biz de inşallah size kavuşacağız&quot;</em> s&ouml;yle buyurdu.&quot;<a href=\"#_ftn170\" name=\"_ftnref170\" title=\"\">[170]</a></p>\n\n<p dir=\"LTR\">\n	Başka bir hadiste de Hz. Resulullah /s.a.a/&#39;in Baki mezarlığını ziyaret ettiğinde: <em>&quot;Ey m&uuml;min ve m&uuml;sl&uuml;man mezarlık ehli selam olsun size. İnşaallah biz de size kavuşacağız. Siz bizlerin &ouml;nc&uuml;lleri biz de sizlerin takip&ccedil;ileriyiz. Allah Teala&#39;dan size ve bize afiyet inayet etmesini niyaz ediyorum&quot;</em><a href=\"#_ftn171\" name=\"_ftnref171\" title=\"\">[171]</a> buyurduğu yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Yine Aişe diyor; &quot;Hz. Resulullah /s.a.a/&#39;in Baki mezarlığını ziyaret etme gecesi geldiğinde, gecenin ge&ccedil; vakitlerinde Baki mezarlığına gider ve onlara: <em>&quot;Selam olsun size, ey m&uuml;min kavmin evinde olanlar. Vaat edildiğiniz şey gelip size &ccedil;attı. Yarın i&ccedil;in ise vaktiniz belirlenmiştir. İnşaallah biz de size kavuşacağız. Allah&#39;ım! Baki ehlini bağışla&quot;</em><a href=\"#_ftn172\" name=\"_ftnref172\" title=\"\">[172]</a> diye seslenirdi.</p>\n\n<p dir=\"LTR\">\n	Afv bin Malik diyor; Hz. Resulullah bir cenazenin namazını kıldıktan sonra ona dua etti. Ben Hazretin duasından şunları hıfzettim: <em>&quot;Allah&#39;ım! Onu mağfiret et, ona rahmet, onun su&ccedil;undan ge&ccedil;, onu affeyle, onun menzilini y&uuml;ce kıl, onun yerini geniş eyle, beyaz elbiseyi kirden temizlediğin gibi, onu serin suyla yıkayıp g&uuml;nahlardan temizle, onun evine karşı daha hayırlı bir ev, ailesine karşı daha hayırlı bir aile ve hanımına karşı daha hayırlı bir hanım ona inayet eyle, onu cennet mek&acirc;n eyle ve kabir ve ateş azabından onu koru.&quot;</em><a href=\"#_ftn173\" name=\"_ftnref173\" title=\"\">[173]</a></p>\n\n<p dir=\"LTR\">\n	Osman bin Afvan ş&ouml;yle demiştir: &quot;Hz. Resulullah /s.a.a/ bir cenazenin defninden sonra orada durur ve: <em>&quot;Kardeşiniz i&ccedil;in mağfiret dileyin ve onun i&ccedil;in sebat dileyin. &Ccedil;&uuml;nk&uuml; o şimdi sorgulanmaktadır&quot;</em><a href=\"#_ftn174\" name=\"_ftnref174\" title=\"\">[174]</a> buyururdu.</p>\n\n<p dir=\"LTR\">\n	Hz. Emir&#39;&uuml;l M&uuml;minin Ali /a.s/ da Hz. Resulullah /s.a.a/&#39;in bir cenazeyi defnettikten sonra ş&ouml;yle dua ettiğini rivayet etmiştir: <em>&quot;Allah&#39;ım! Bu senin kulundur. Sana gelmiştir. Sen gelinenlerin en hayırlısısın. &Ouml;yleyse onu bağışla ve yerini geniş kıl.&quot;</em><a href=\"#_ftn175\" name=\"_ftnref175\" title=\"\">[175]</a></p>\n\n<p dir=\"LTR\">\n	Abdullah bin Aclan diyor; &quot;Hz. İmam Muhammed Bakır /a.s/ Ehl-i Beyt dostu bir kişinin mezarı başında durdu ve ş&ouml;yle dua etti: <em>&quot;Allah&#39;ım! Sen onun yalızlığını ve korkusunu gider ve ona senden gayrisinin rahminden m&uuml;stağni kılacak rahmetini indir.&quot;</em><a href=\"#_ftn176\" name=\"_ftnref176\" title=\"\">[176]</a></p>\n\n<p dir=\"LTR\">\n	Muhammed bin M&uuml;slim diyor; Hz. Ebu Abdullah İmam Cafer Sadık /a.s/&#39;a: &quot;&Ouml;l&uuml;leri ziyaret edelim mi?&quot;diye sordum. İmam /a.s/: <em>&quot;Evet&quot;</em> buyurdu. Ben: &quot;Onları ziyaret ettiğimizde ne diyelim?&quot; dedim. İmam /a.s/: <em>&quot;Allah&#39;ım! Yeri onların etrafından genişlet, ruhlarını kendine y&uuml;kselt, rıdvanını onlara inayet buyur ve kendi rahmetinden onların yalnızlıklarını ve korkularını giderecek rahmetini onlara nazil et&quot; </em>de buyurdu.&quot;<a href=\"#_ftn177\" name=\"_ftnref177\" title=\"\">[177]</a></p>\n\n<p dir=\"LTR\">\n	Hem Ehl-i S&uuml;nnet, hem de Ehl-i Beyt kaynaklarından naklettiğimiz bu hadisler, bu konuda gelen hadislerden sadece birka&ccedil; &ouml;rnekti. Konuyla ilgili onlarca hadis rivayet edilmiştir. İsteyen ilgili kaynaklarda daha fazlasını g&ouml;rebilir.</p>\n\n<p dir=\"LTR\">\n	Peki, eğer insan sadece kendi amelinden yarar g&ouml;recekse, Hz. Resulullah /s.a.a/&#39;in, Ehl-i Beyt İmamları&#39;nın ve Hz. Resulullah&#39;ın ashabının, mezarlığı ziyaret edip, &ouml;len insanlara selam verip, onlara dua etmeleri ve Hz. Resulullah ve Ehl-i Beyt İmamları&#39;nın diğer insanlara da aynı ameli yapmayı emretmeleri ne anlam taşıyor? Acaba Hz. Resulullah ve Ehl-i Beyt İmamları&#39;nın boş ve faydasız bir iş yapıp, diğer m&uuml;sl&uuml;manlara da, bu boş işi yapmayı emretmeleri m&uuml;mk&uuml;n m&uuml;d&uuml;r? B&ouml;yle bir şeyi savunmak ne anlam taşır? O halde &ouml;len bir insan başkalarının hayır dualarından da fayda g&ouml;rmektedir. Bunun aksini savunmak Kur&#39;an ve S&uuml;nnet&#39;e a&ccedil;ık&ccedil;a karşı &ccedil;ıkmaktır.</p>\n\n<h3 dir=\"LTR\">\n	&Ouml;len İnsanların, Hayatta Bulunanların Onlar i&ccedil;in Okuduğu Kur&#39;an&#39;dan Yararlandıklarını Bildiren Hadisler</h3>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Yasin Kur&#39;an&#39;ın kalbidir. Kim onu yalnızca Allah Tebareke ve Teala ve ahiret niyetiyle okursa, g&uuml;nahları bağışlanır. Onu &ouml;l&uuml;leriniz i&ccedil;in de okuyunuz.&quot;</em><a href=\"#_ftn178\" name=\"_ftnref178\" title=\"\">[178]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Kim mezarlıktan ge&ccedil;tiğinde on bir defa İhl&acirc;s Suresi&#39;ni okur ve onun sevabını orada bulunan &ouml;l&uuml;lere hediye ederse, orada bulunan &ouml;l&uuml;lerin sayısınca ona m&uuml;k&acirc;fat verilir.&quot;</em><a href=\"#_ftn179\" name=\"_ftnref179\" title=\"\">[179]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Yasin Suresi&#39;ni &ouml;l&uuml;lerinize okuyun.&quot;</em><a href=\"#_ftn180\" name=\"_ftnref180\" title=\"\">[180]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resulullah ş&ouml;yle buyurmuştur: <em>&quot;Kim mezarlığa gider sonra Fatihe, İhl&acirc;s ve Tekas&uuml;r Sureleri&#39;ni okur ve: &quot;Rabbim! Kelamından okuduğum Surelerin sevabını mezarlık ehlinden m&uuml;min ve m&uuml;minlere hediye ettim&quot; derse, onlar onun i&ccedil;in Allah katında şefaat&ccedil;i olacaklardır.&quot;</em><a href=\"#_ftn181\" name=\"_ftnref181\" title=\"\">[181]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Rıza /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Eğer bir m&uuml;min, m&uuml;min kardeşinin kabrini ziyaret edip, yedi defa Kadir Suresi&#39;ni ona okursa, Allah onu ve kabir sahibini affeder.&quot;</em><a href=\"#_ftn182\" name=\"_ftnref182\" title=\"\">[182]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Muhammed Bakır /a.s/ ise ş&ouml;yle buyurmuştur: <em>&quot;M&uuml;min bir kimse, Ayet-&uuml;l K&uuml;rsi&#39;yi okuyup sevabını mezarlık ehline hediye ederse, Allah Teala onun her bir harfinden bir melek yaratır. O melekler kıyamet g&uuml;n&uuml;ne kadar onun i&ccedil;in Allah Teala&#39;yı tespih ederler.&quot;</em><a href=\"#_ftn183\" name=\"_ftnref183\" title=\"\">[183]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Ehl-i S&uuml;nnet ve Ehl-i Beyt kaynaklarından &ouml;rnek olarak naklettiğimiz bu hadislerde &ouml;len insanlar i&ccedil;in Kur&#39;an okumanın, &ouml;zellikle de Kur&#39;an-ı Kerim&#39;in bazı Sure ve ayetlerinin okunmasının, hem okuyan insan i&ccedil;in, hem de &ouml;len insan i&ccedil;in b&uuml;y&uuml;k sevabı olduğundan bahsedilmiştir. O halde, &ouml;len insana Kur&#39;an okumak bidattir, şeklinde &ccedil;ıkış yaparak bunları reddedenler, ger&ccedil;ekte tevat&uuml;r haddine ulaşmış olan Hz. Resulullah /s.a.a/ ve Ehl-i Beyt İmamları&#39;nın hadisleri ile asr-i saadetten şimdiye kadar b&uuml;t&uuml;n m&uuml;sl&uuml;manların amelen kabul ettiği bir İslami ilkeyi reddetmektedirler.</p>\n\n<h3 dir=\"LTR\">\n	&Ouml;len İnsanların, Hayatta Bulunanların Onlar İ&ccedil;in Yaptığı Namaz, Oru&ccedil; Gibi Hayır Amellerden Yararlandığını Belirten Hadisler</h3>\n\n<p dir=\"LTR\">\n	&Ouml;len insanların hayatta bulunanların onlar i&ccedil;in yaptığı namaz oru&ccedil; gibi hayır amellerden yararlandıklarını belirten hadislere gelince, bu doğrultudaki hadisler hem Ehl-i S&uuml;nnet hem de Ehl-i Beyt kaynaklarında tevat&uuml;r haddine ulaşacak, belki de tevat&uuml;r haddini aşacak kadar fazladır. Biz burada &ouml;rnek olma a&ccedil;ısından bu hadislerden sadece birka&ccedil;ına işaret edip bu konudaki bahsimizi bitirmeye &ccedil;alışacağız.</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; İbn-i Abbas diyor ki; &quot;Bir kişi Hz. Resulullah&#39;ın yanına gelerek: &quot;Ey Resulullah! Annem vefat etmiştir. Boynunda bir ay oru&ccedil; borcu da vardı. Ben onun yerine kaza edeyim mi?&quot; diye sordu. Hz. Resulullah /s.a.a/ ona: <em>&quot;Eğer annenin bir kimseye borcu olsaydı, onu vermez miydin?&quot; </em>buyurdu. O adam: &quot;Elbette verirdim&quot; dedi. Hazret: <em>&quot;&Ouml;yleyse Allah&#39;ın borcu &ouml;denmeye daha layıktır&quot;</em> buyurdu.&quot;<a href=\"#_ftn184\" name=\"_ftnref184\" title=\"\">[184]</a></p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; Yine İbn-i Abbas ş&ouml;yle rivayet etmiştir: &quot;Bir kadın Hz. Resulullah /s.a.a/&#39;in huzuruna gelerek; &quot;Ey Resulullah, annem vefat etmiştir. Boynunda nezir orucu da vardı. Ben onun yerine onu tutayım mı?&quot; dedi. Hz. Resulullah /s.a.a/ ona: <em>&quot;Eğer annenin bir kimseye borcu olurdu ve sen onun yerine bu borcu &ouml;deseydin, acaba bu annenin borcunu boynundan kaldırmaz mıydı?&quot;</em> buyurdu. Kadın: &quot;Evet kaldırırdı&quot; dedi. Bunun &uuml;zerine Hazret ona: <em>&quot;&Ouml;yleyse annenin yerine oru&ccedil; tut&quot;</em> buyurdu.&quot;<a href=\"#_ftn185\" name=\"_ftnref185\" title=\"\">[185]</a></p>\n\n<p dir=\"LTR\">\n	<strong>3-&nbsp; </strong>Aişe ş&ouml;yle rivayet etmiştir: &quot;Bir kişi Hz. Resulullah /s.a.a/&#39;in huzuruna gelerek; &quot;Ey Resulullah! Annem ansızın vefat etti, sanıyorum ki, eğer konuşma imk&acirc;nı olsaydı, sadaka vermeye vasiyet edecekti. Ben onun yerine sadaka vereyim mi?&quot; diye sordu. Hazret: <em>&quot;Evet annenin yerine sadaka ver&quot;</em> buyurdu.&quot;<a href=\"#_ftn186\" name=\"_ftnref186\" title=\"\">[186]</a></p>\n\n<p dir=\"LTR\">\n	<strong>4-</strong>&nbsp; Abdullah bin Abbas ş&ouml;yle rivayet etmiştir: Bir kişi Hz. Resulullah /s.a.a/&#39;in huzuruna gelerek; &quot;Annem vefat etmiştir. Acaba onun yerine sadaka verirsem, ona bir faydası olur mu?&quot; diye sordu. Hazret: <em>&quot;Evet&quot;</em> buyurdu. Bunun &uuml;zerine, o adam: &quot;Benim bir bostanım vardır. Siz de şahit olun ki, onu annemin adına sadaka verdim&quot; dedi.&quot;<a href=\"#_ftn187\" name=\"_ftnref187\" title=\"\">[187]</a></p>\n\n<p dir=\"LTR\">\n	<strong>5-</strong>&nbsp; Ebu Hureyre ş&ouml;yle rivayet etmiştir: &quot;Bir kişi Hz. Resulullah /s.a.a/&#39;in huzuruna gelerek; &quot;Babam vefat etmiş, bir miktar mal bırakmış, vasiyet de etmemiştir. Acaba onun tarafından sadaka verirsem, bu onun bağışlanmasına sebep olur mu?&quot; dedi. Hazret: <strong>&quot;Evet&quot;</strong> buyurdu.&quot;<a href=\"#_ftn188\" name=\"_ftnref188\" title=\"\">[188]</a></p>\n\n<p dir=\"LTR\">\n	<strong>6-&nbsp; </strong>Bureyde ş&ouml;yle rivayet etmiştir: &quot;Ben Hz. Resulullah /s.a.a/&#39;in huzurunda oturduğum bir sırada bir kadın Hazret&#39;e gelerek: &quot;Ey Resulullah! Annemin boynunda bir ay oru&ccedil; borcu vardı. Ben onu tutayım mı?&quot; diye sordu. Hazret: <em>&quot;Evet, annenin yerine o orucu tut&quot;</em> buyurdu. O kadın: &quot;Annem asla hacca gitmemiştir. Ben onun yerine hacca gideyim mi?&quot; dedi. Hazret: <em>&quot;Onun yerine hacca git&quot;</em> buyurdu.&quot;<a href=\"#_ftn189\" name=\"_ftnref189\" title=\"\">[189]</a></p>\n\n<p dir=\"LTR\">\n	<strong>7-</strong>&nbsp; Abdullah bin Abbas ş&ouml;yle rivayet etmiştir: &quot;Sa&#39;d&#39;ın annesi, Sa&#39;d&#39;ın yolculukta olduğu bir vakitte vefat etti. Sa&#39;d gelince, Hz. Resulullah /s.a.a/&#39;in huzuruna gelerek: &quot;Annem benim hazır olmadığım bir vakitte vefat etmiştir. Acaba ben onun yerine sadaka verirsem, ona bir yararı olur mu?&quot; diye sordu. Hazret: <em>&quot;Evet&quot;</em> buyurdu. Bunun &uuml;zerine, Sa&#39;d Hazret&#39;e: &quot;Sizi şahit tutuyorum ki, Mihraf bostanım annemin tarafından sadakadır&quot; dedi.&quot;<a href=\"#_ftn190\" name=\"_ftnref190\" title=\"\">[190]</a></p>\n\n<p dir=\"LTR\">\n	<strong>8-&nbsp; </strong>Yine Abdullah bin Abbas ş&ouml;yle rivayet etmiştir: Sa&#39;d bin Ubade Hz. Resulullah /s.a.a/&#39;dan annesinin boynunda olup da yerine getirmeden &ouml;ld&uuml;ğ&uuml; bir nezrin h&uuml;km&uuml;n&uuml; sordu. Hazret: <em>&quot;Annenin yerine onu kaza et&quot;</em> buyurdu.&quot;<a href=\"#_ftn191\" name=\"_ftnref191\" title=\"\">[191]</a></p>\n\n<p dir=\"LTR\">\n	<strong>9-</strong>&nbsp; Yine İbn-i Abbas ş&ouml;yle rivayet etmiştir: &quot;Bir kadın deniz yolculuğuna &ccedil;ıkmıştı. O, Allah Teala&#39;nın onu bu yolculuktan selametle kurtardığı takdirde, bir ay oru&ccedil; tutmayı nezir etti. Allah Teala onu kurtardı, ama o orucu tutmadan &ouml;ld&uuml;. Bunun &uuml;zerine onun kızı veya kız kardeşi Hz. Resulullah /s.a.a/&#39;a gelerek, durumu arz etti. Hazret, ona, onun yerine o orucu tutmasını emretti.&quot;<a href=\"#_ftn192\" name=\"_ftnref192\" title=\"\">[192]</a></p>\n\n<p dir=\"LTR\">\n	<strong>10-</strong> Yine İbn-i Abbas ş&ouml;yle rivayet etmiştir: Cuheyni kabilesinden bir kadın Nebiyy-i Ekrem&#39;e gelerek: &quot;Annem hacca gitmeyi nezir etmişti. Hacca gitmeden &ouml;nce vefat etti. Ben onun yerine hacca gideyim mi?&quot; dedi. Hazret: <em>&quot;Onun yerine hacca git, acaba annenin boynunda borcu olsaydı, onu &ouml;demez miydin?&quot;</em> buyurdu. Kadın: &quot;Evet &ouml;derdim&quot; dedi. Hazret: <em>&quot;&Ouml;yleyse, onun i&ccedil;in olanı da kaza et. &Ccedil;&uuml;nk&uuml; Allah vefa etmek i&ccedil;in daha layıktır&quot;</em> buyurdu.&quot;<a href=\"#_ftn193\" name=\"_ftnref193\" title=\"\">[193]</a></p>\n\n<p dir=\"LTR\">\n	<strong>11-</strong> Aişe ş&ouml;yle rivayet etmiştir: &quot;Hz. Resulullah ş&ouml;yle buyurdu: <em>&quot;Kim &ouml;l&uuml;r ve boynunda oru&ccedil; borcu olursa, velisi onun yerine o orucu tutmalıdır.&quot;</em><a href=\"#_ftn194\" name=\"_ftnref194\" title=\"\">[194]</a></p>\n\n<p dir=\"LTR\">\n	<strong>12-</strong> Abdullah bin &Ouml;mer ş&ouml;yle rivayet etmiştir: &quot;As bin Vail cahiliye d&ouml;neminde y&uuml;z deve kesmeyi nezir etmişti. Oğlu Hişam, babası tarafından kendi payı olan elli deveyi kesmişti. Diğer oğlu Amir konuyu Hz. Resulullah&#39;a arz etti. Bunun &uuml;zerine Hazret ş&ouml;yle buyurdu: <em>&quot;Eğer baban tevhide ikrar etmiş olsaydı, onun yerine oru&ccedil; tutsan veya sadaka verseydin ona yararı dokunurdu.&quot;</em> /Ebu Davud&#39;un naklinde ise, <em>&quot;Baban İslam dinini kabul etmiş olsaydı, onun tarafından k&ouml;le azat etsen, hacca gitsen veya sadaka verseydin, ona yararı dokunurdu&quot;</em> ibaresi yer almıştır.&quot;<a href=\"#_ftn195\" name=\"_ftnref195\" title=\"\">[195]</a></p>\n\n<p dir=\"LTR\">\n	<strong>13-</strong> İbn-i Abbas ş&ouml;yle rivayet etmiştir: &quot;Bir kadın Hz. Resulullah /s.a.a/&#39;a: &quot;Babam hacca gitmeden vefat etmiştir. Ben onun yerine hacca gideyim mi?&quot; diye sordu. Hazret ona: <em>&quot;Baban tarafından hacca git&quot; </em>buyurdu.&quot; <a href=\"#_ftn196\" name=\"_ftnref196\" title=\"\">[196]</a></p>\n\n<p dir=\"LTR\">\n	<strong>14-</strong> Yine İbn-i Abbas ş&ouml;yle rivayet etmiştir: &quot;Bir kişi Hz. Resulullah /s.a.a/&#39;a gelerek: &quot;Kız kardeşim hacca gitmeyi nezretmişti. Ama hacca gidemeden &ouml;ld&uuml;&quot; dedi. Bunun &uuml;zerine, Hazret: <em>&quot;Eğer kız kardeşinin bir borcu olsaydı, onu &ouml;der miydin?&quot;</em> buyurdu. O adam: &quot;Evet&quot; dedi. Hazret: <em>&quot;&Ouml;yleyse, Allah vefa edilmeye daha layıktır&quot;</em> buyurdu.&quot;<a href=\"#_ftn197\" name=\"_ftnref197\" title=\"\">[197]</a></p>\n\n<p dir=\"LTR\">\n	<strong>15-</strong> Yine İbn-i Abbas ş&ouml;yle rivayet etmiştir: &quot;Bir kadın Hz. Resulullah /s.a.a/&#39;a gelerek: &quot;Kız kardeşim vefat etmiştir. Boynunda da peş peşe iki ay oru&ccedil; tutma borcu vardı&quot; dedi. Hazret ona: <em>&quot;Acaba kız kardeşinin boynunda bir bor&ccedil; olsaydı, onu &ouml;demez miydin?&quot;</em> buyurdu. O kadın: &quot;Evet, &ouml;derdim&quot; dedi. Bunun &uuml;zerine, Hazret ona: <em>&quot;&Ouml;yleyse, Allah&#39;ın hakkını &ouml;demek daha layıktır&quot;</em> buyurdu.&quot;<a href=\"#_ftn198\" name=\"_ftnref198\" title=\"\">[198]</a></p>\n\n<p dir=\"LTR\">\n	Bu zikrettiğimiz hadisler bu konuda Ehl-i S&uuml;nnet kaynaklarında zikredilmiş olan onlarca hadislerden sadece birka&ccedil; &ouml;rnekti.</p>\n\n<p dir=\"LTR\">\n	Bu konuda Ehl-i Beyt İmamları&#39;ndan gelen hadislere gelince, konu hakkında en ufak bir ş&uuml;pheye yer bırakmayacak kadar fazladır. Bunun i&ccedil;indir ki, Ehl-i Beyt ulemasından konu hakkında en k&uuml;&ccedil;&uuml;k bir teredd&uuml;de d&uuml;şen tek bir fert bile bulunmamaktadır. Dolayısıyla burada Ehl-i Beyt kanalından bu konuda gelen hadislere de değinmeye gerek duymuyoruz. Zaten bizim burada &ouml;zellikle Ehl-i S&uuml;nnet kaynaklarından gelen hadislere yer vermemiz, onlardan bazı Vehhabi zihniyetlilerin ortaya atmış oldukları bu d&uuml;ş&uuml;ncenin Kur&#39;an ve S&uuml;nnet&#39;e ne kadar aykırı olduğunu ortaya koymak i&ccedil;indi.</p>\n\n<p dir=\"LTR\">\n	Burada şunu da belirtmeliyiz ki, bu hadislerde ge&ccedil;en, &ouml;len kimse i&ccedil;in sadaka vermek, oru&ccedil; tutmak, hacca gitmek ve k&ouml;le azat etmek gibi hayır ameller, &ouml;len kimse i&ccedil;in yapılacak hayır amellere bir sınırlama getirmek i&ccedil;in zikredilmemişlerdir. Bunlar sadece ihtiya&ccedil; gereği olarak ortaya konulan birer konu ve s&ouml;z gelişi olarak zikredilmiş misal niteliğini taşımaktadır. Yoksa &ouml;len insan i&ccedil;in yapılacak her hayır amel aynı h&uuml;kme tabidir. Hz. Resulullah /s.a.a/&#39;in, bu hadislerde zikredilen &ouml;rneklerin bazısını, insanın boynunda olan maddi borca benzeterek; &quot;Nasıl ki, maddi borcun &ouml;denmesi gerekirse, Allah hakkının da yerine getirilmesi gerekir&quot; şeklinde delil getirmesi, bu h&uuml;km&uuml;n her bor&ccedil; niteliğini taşıyan konuyu kapsadığını g&ouml;stermektedir. O halde ister oru&ccedil; olsun, ister namaz olsun, ister hac olsun, insanın y&uuml;k&uuml;ml&uuml; olduğu her il&acirc;hi hak aynı h&uuml;kme tabidir.</p>\n\n<p dir=\"LTR\">\n	O halde bu d&uuml;nyadan g&ouml;&ccedil;enler i&ccedil;in, yapılan hayırlı ameller hediye şeklinde onlara ulaşır, eğer g&uuml;nah ehli iseler onların azaplarının hafiflemesine ve eğer hayır ehli iseler makamlarının daha y&uuml;celmesine sebep olur.</p>\n\n<h2 dir=\"LTR\">\n	Kıyametin Kopuşu</h2>\n\n<p dir=\"LTR\">\n	Kıyametin kopuşu ile ilgili Kur&#39;an-ı Kerim ayetleri, keza konu hakkında Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler, kıyamet koptuğu zaman, mevcut d&uuml;nya d&uuml;zeninin b&uuml;sb&uuml;t&uuml;n yıkılacağını, onun yerine yeni bir oluşumla yeni bir d&uuml;zenin kurulacağı ve bu yeni d&uuml;zen i&ccedil;erisinde &ouml;zellikle insan ve cinlerin tekrar hayata d&ouml;nd&uuml;r&uuml;lerek, ince bir hesap kitaptan sonra herkesin hak ettiği karşılığa kavuşacağını, kesin bir dil ile bildiriyorlar.</p>\n\n<p dir=\"LTR\">\n	Biz, kendi yanımızdan karşılaşacağımız o yeni &acirc;lem hakkında hi&ccedil;bir bilgiye sahip olmadığımız gibi, kıyametin koptuğu anda vaki olacak olaylar hakkında da bir bilgimiz yoktur. Kur&#39;an-ı Kerim kıyamet koptuğu zaman meydana gelecek bazı olaylara ş&ouml;yle değinmiştir:</p>\n\n<h3 dir=\"LTR\">\n	Yerk&uuml;renin Durumu</h3>\n\n<p dir=\"LTR\">\n	<strong>&quot;Ey insanlar! Rabbinizden sakının; doğrusu kıyamet g&uuml;n&uuml;n&uuml;n sarsıntısı m&uuml;thiş bir şeydir. Onu g&ouml;rd&uuml;ğ&uuml;n&uuml;z g&uuml;n, her emzikli kadın emzirdiğini unutur, her gebe kadın &ccedil;ocu&shy;ğunu d&uuml;ş&uuml;r&uuml;r, insanları da sarhoş bir halde g&ouml;r&uuml;rs&uuml;n; oysa onlar sarhoş değildirler, fakat Allah&#39;ın azabı &ccedil;ok dehşetlidir.&quot;</strong><a href=\"#_ftn199\" name=\"_ftnref199\" title=\"\">[199]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Yer, şiddetli bir sarsıntı ile sarsıldığı; yer, ağırlıklarını /i&ccedil;indekileri/ dışarı &ccedil;ıkardığı ve insan: &quot;Ona ne oluyor?&quot; dediği zaman...&quot;</strong><a href=\"#_ftn200\" name=\"_ftnref200\" title=\"\">[200]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Yery&uuml;z&uuml; ve dağlar yerlerinden oynatılıp kaldırılacağı, ardından da tek bir &ccedil;arpma ile birbirlerine &ccedil;arpılıp parampar&ccedil;a edildiği zaman...&quot;</strong><a href=\"#_ftn201\" name=\"_ftnref201\" title=\"\">[201]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Denizler fışkırtılıp taşırıldığı zaman...&quot;</strong><a href=\"#_ftn202\" name=\"_ftnref202\" title=\"\">[202]</a></p>\n\n<h3 dir=\"LTR\">\n	G&ouml;klerin Ve Yıldızların Durumu</h3>\n\n<p dir=\"LTR\">\n	<strong>&quot;G&uuml;neş d&uuml;r&uuml;ld&uuml;ğ&uuml; zaman, yıldızlar bulanıklaşıp d&ouml;k&uuml;ld&uuml;ğ&uuml; zaman,...&quot;</strong><a href=\"#_ftn203\" name=\"_ftnref203\" title=\"\">[203]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Ay karardığı, g&uuml;neş ve ay birleştirildiği zaman, o g&uuml;n insan: &quot;Ka&ccedil;acak yer nerede?&quot; der.&quot;</strong><a href=\"#_ftn204\" name=\"_ftnref204\" title=\"\">[204]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;G&ouml;k, erimiş maden gibi olacağı g&uuml;n; dağlar da atılmış y&uuml;n gibi olduğu zaman, dost dostu sormaz&hellip;.&quot;</strong><a href=\"#_ftn205\" name=\"_ftnref205\" title=\"\">[205]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Sen, g&ouml;ğ&uuml;n a&ccedil;ık&ccedil;a bir duman getireceği g&uuml;n&uuml; g&ouml;zle; o duman insanları sarıp kuşatıverir. İşte bu acıklı bir azaptır&quot;</strong><a href=\"#_ftn206\" name=\"_ftnref206\" title=\"\">[206]</a></p>\n\n<h2 dir=\"LTR\">\n	S&ucirc;r&#39;a &Uuml;fleme</h2>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim iki S&ucirc;r&#39;a &uuml;fleme olayından bahsediyor. Birincisi Allah Teala&#39;nın istisna ettiği kimseler dışında b&uuml;t&uuml;n canlıları &ouml;ld&uuml;recektir. Ansızın meydana gelecek olan bu korkun&ccedil; olayın ilki kıyamet koptuğu an olacaktır. İkincisi ise, &ouml;len canlıları dirilterek mahşere toplama &ouml;zelliğine sahiptir ve mahşer g&uuml;n&uuml; ger&ccedil;ekleşecektir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Sur&#39;a &uuml;flenince, Allah&#39;ın dilediği bir yana, g&ouml;klerde ve yerde olanlar hepsi d&uuml;ş&uuml;p &ouml;l&uuml;r. Sonra Sur&#39;a bir daha &uuml;flenince hemen ayağa kalkıp bakışır dururlar.&quot;</strong><a href=\"#_ftn207\" name=\"_ftnref207\" title=\"\">[207]</a></p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Onlar &ccedil;ekişip dururlarken kendilerini yakalayacak bir tek &ccedil;ığlıktan başka bir şey beklemiyorlar. O zaman, artık ne vasiyet edebilirler, ne de ailelerine d&ouml;nebilirler. Sur&#39;a /ikinci defa/ &uuml;flenince, kabirlerinden Rablerine koşarak &ccedil;ıkarlar. Vay h&acirc;limize! Yattığımız yerden bizi kim kaldırdı?&quot; derler. Onlara: &quot;Bu, Rahman olan Allah&#39;ın vaat ettiğidir, peygamberler doğru s&ouml;ylemişlerdi&quot; denir.&quot;</strong><a href=\"#_ftn208\" name=\"_ftnref208\" title=\"\">[208]</a></p>\n\n<p dir=\"LTR\">\n	Zikredilen bu ayetlerden ve Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;nın s&ouml;zlerinden, S&ucirc;r&#39;a &uuml;fleme olayının, &ouml;ld&uuml;r&uuml;c&uuml; ve diriltici olmak &uuml;zere iki &ouml;zelliğe sahip olduğu anlaşılmaktadır.</p>\n\n<p dir=\"LTR\">\n	Bilindiği gibi, şiddetli ses dalgaları &ccedil;ok yıkıcı olabilmektedir. Dolayısıyla İsrafil ismindeki meleğin Allah&#39;ın emriyle S&ucirc;r&#39;a &uuml;f&uuml;rmesiyle ortaya &ccedil;ıkan şiddetli ses dalgalarının, az bir zaman i&ccedil;erisinde b&uuml;t&uuml;n bu evrenin yıkımına ve b&uuml;t&uuml;n canlıların &ouml;l&uuml;m&uuml;ne sebebiyet vermesi, kesinlikle hayret edilecek bir şey değildir.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ S&ucirc;r&#39;dan &ccedil;ıkan sesin g&uuml;c&uuml;n&uuml; ş&ouml;yle beyan buyurmuştur: <em>&quot;S&ucirc;r&#39;a &uuml;f&uuml;r&uuml;ld&uuml;ğ&uuml; zaman, kalpler durur, diller tutulur, y&uuml;ksek dağlar ve kayalar &ouml;yle birbirine &ccedil;arpar ki toz duman olur. Yerleri sanki &ouml;nceden orda dağ ve kaya yokmuş gibi d&uuml;md&uuml;z olur.&quot;</em><a href=\"#_ftn209\" name=\"_ftnref209\" title=\"\">[209]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Zeynulabidin /a.s/ bu korkun&ccedil; olayı a&ccedil;ıklayan uzunca bir hadiste ş&ouml;yle buyurmuştur: <em>&quot;Allah /c.c/, İsrafil&#39;e S&ucirc;r&#39;u ile yery&uuml;z&uuml;ne inmesi i&ccedil;in emir verir. O da Beyt-ul Mukaddes&#39;e iner, kıbleye doğru y&ouml;nelip, bir defa S&ucirc;r&#39;a &uuml;fler, İsrafil&#39;in kendi dışında g&ouml;klerde ve yerde olan canlılar; b&uuml;y&uuml;k bir ıstırap yaşadıktan sonra &ouml;l&uuml;rler. Sonra Allah&#39;ın dilediği bir s&uuml;reden sonra hesap g&uuml;n&uuml; tekrar dirilirler.&quot; </em>Ravi diyor, İmam /a.s/&#39;ın, s&ouml;zleri buraya varınca, ağladığını g&ouml;rd&uuml;m.<a href=\"#_ftn210\" name=\"_ftnref210\" title=\"\">[210]</a></p>\n\n<h2 dir=\"LTR\">\n	Meadın Niteliği</h2>\n\n<p dir=\"LTR\">\n	İnsanlık tarihi boyunca insanlar, meadın ger&ccedil;ekleşeceğini kabul edenler, meadı reddedenler ve mead konusunda teredd&uuml;t ve ş&uuml;phe i&ccedil;inde olanlar olmak &uuml;zere &uuml;&ccedil; gruba ayrılmışlardır.</p>\n\n<p dir=\"LTR\">\n	Meadı reddedenler, insan ruhunu maddenin bir &ccedil;eşit kimyasal &uuml;r&uuml;n&uuml; olarak g&ouml;rmekle birlikte, herhangi bir il&acirc;hi dini de kabul etmeyen materyalist d&uuml;ş&uuml;nceli filozoflardır. Bu d&uuml;ş&uuml;nceye sahip olan filozoflar, insan ruhunun madde &ouml;tesi /m&uuml;cerret/ bir varlık olduğunu kabul etmediklerinden, tabii olarak insanın &ouml;lmekle yok olup gittiğine de inanmaktalar. &Ouml;te yandan evrenin ve insanın ilim ve hikmet sahibi bir yaratıcısının olduğuna da inanmadıklarından ve herhangi bir il&acirc;hi dini de kabul etmediklerinden, &ouml;ld&uuml;kten sonra &ccedil;&uuml;r&uuml;yerek yok olup giden insanın tekrar iade edilmesini de kabul etmemekteler. Sonu&ccedil; olarak meadın olacağını da kabul etmiyorlar. Kur&#39;an-ı Kerim&#39;in tabiriyle onların mantığı şudur ki: <strong>&quot;Hayat ancak bu d&uuml;nyadaki hayatımızdan ibarettir. &Ouml;l&uuml;r&uuml;z ve yaşarız; bir daha diriltilecek değiliz.&quot;</strong><a href=\"#_ftn211\" name=\"_ftnref211\" title=\"\">[211]</a> <strong>&quot;Hayat, ancak bu d&uuml;nyada yaşadığımızdır. &Ouml;l&uuml;r&uuml;z ve yaşarız; bizi ancak za&shy;manın ge&ccedil;işi yok etmektedir.&quot;</strong><a href=\"#_ftn212\" name=\"_ftnref212\" title=\"\">[212]</a></p>\n\n<p dir=\"LTR\">\n	Meadın ger&ccedil;ekleşip ger&ccedil;ekleşmeyeceği konusunda teredd&uuml;t ve ş&uuml;phe i&ccedil;inde olanlar ise, insan ruhunun hakikatinin ne olduğunda teredd&uuml;t i&ccedil;inde olan filozoflardır. Onlar, ne bir takım il&acirc;hiyat&ccedil;ı filozoflar gibi insan ruhunun &ouml;l&uuml;m ile yok olmayan madde &ouml;tesi /m&uuml;cerret/ bir varlık olduğunu s&ouml;yleyebiliyorlar, ne de materyalist filozoflar gibi, insan ruhunun yalnızca maddenin bir &ccedil;eşit kimyasal &uuml;r&uuml;n&uuml; olduğunu ileri s&uuml;rebiliyorlar. Aksine, bu konuda teredd&uuml;t ve ş&uuml;phe i&ccedil;inde olduklarını ve insan ruhunun hakikatinin ne olduğunu bilmediklerini a&ccedil;ıklıyorlar. Dolayısıyla da insanın &ouml;ld&uuml;kten sonra bedeninin &ccedil;&uuml;r&uuml;y&uuml;p dağılmasıyla tamamıyla yok olup gittiği, yoksa &ccedil;&uuml;r&uuml;y&uuml;p gidenin sadece insanın bedeni olup, ruhunun varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; kestiremiyorlar.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan herhangi bir il&acirc;hi dine de mensup olmadıklarından, onları meadın olacağına inandıran bir dini inan&ccedil; da s&ouml;z konusu olmadığı i&ccedil;in, bu konuda ş&uuml;phe ve teredd&uuml;t i&ccedil;inde olmaktan başka bir yolları kalmıyor. Eski Yunan filozoflarından Calinos&#39;un bu g&ouml;r&uuml;şte olduğu kaydedilmektedir.</p>\n\n<p dir=\"LTR\">\n	Meadın ger&ccedil;ekleşeceğine inanlar ise, bu konuda &uuml;&ccedil; ayrı g&ouml;r&uuml;ş ortaya atmışlardır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-&nbsp; </strong>Mead, sadece insan nefsi ve ruhu i&ccedil;indir. Yani, insan ruhu &ouml;ld&uuml;kten sonra herhangi bir bedeni olmaksızın varlığını s&uuml;rd&uuml;recek, d&uuml;nya hayatında ihsan ehli olan iyi ruhlardan olursa, bedensel olmayan akli m&uuml;k&acirc;fatlar alacak, d&uuml;nya hayatında k&ouml;t&uuml;l&uuml;k ehli olan bedbaht ruhlardan olursa da, bedensel olmayan cezalarla cezalandırılacaktır.</p>\n\n<p dir=\"LTR\">\n	Bu g&ouml;r&uuml;ş&uuml; savunanlar, insan ruhunun &ouml;lmekle yok olmayan madde &ouml;tesi /m&uuml;cerret/ bir varlık olduğuna inanan herhangi bir il&acirc;hi din mensubu olmayan il&acirc;hiyat&ccedil;ı filozoflarla, herhangi bir il&acirc;hi din mensubu olmakla birlikte, aynı felsefi g&ouml;r&uuml;ş&uuml; paylaşan bazı dindar filozoflardır.</p>\n\n<p dir=\"LTR\">\n	Ancak bir il&acirc;hi dini kabul etmekle birlikte felsefi d&uuml;ş&uuml;ncelerini &ouml;ne &ccedil;ıkaran bu tip filozoflar, Kur&#39;an-ı Kerim gibi il&acirc;hi kitaplarda ve il&acirc;hi din &ouml;nderlerinin a&ccedil;ıklamalarında yer alan kıyametteki cismani m&uuml;k&acirc;fat ve cezaların da, bizlere anlaşılır olması i&ccedil;in o tabirlerle a&ccedil;ıklandığını, yoksa asıl maksadın akli m&uuml;k&acirc;fatlar ve cezalar olduğunu kaydediyorlar. İslam d&uuml;nyasından Meşşai felsefesini savunan filozofların bir kısmı ile bazı kelamcılar bu g&ouml;r&uuml;ş&uuml; savunmaktalar.</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; Mead sadece insanın bu d&uuml;nyada olan bedeni i&ccedil;indir. Bu g&ouml;r&uuml;ş&uuml;, insan nefsinin m&uuml;cerret oluşunu kabul etmeyen il&acirc;hi din mensubu bazı kelamcılar ortaya atmıştır.</p>\n\n<p dir=\"LTR\">\n	Bu kelamcılara g&ouml;re, insan ruhu, &ouml;ld&uuml;kten sonra bedensiz olarak varlığını s&uuml;rd&uuml;rebilecek m&uuml;cerret bir varlık değildir. Dolayısıyla da insan ruhunun bedensiz olarak varlığını s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; ileri s&uuml;ren filozofların akli m&uuml;k&acirc;fat ve cezalandırmaya dair olan g&ouml;r&uuml;şleri, doğru değildir. &Ouml;te yandan il&acirc;hi din, kıyamet g&uuml;n&uuml;n&uuml;n geleceğini ve o g&uuml;nde insanların tekrar diriltilip hesaba &ccedil;ekilerek, iyi ve k&ouml;t&uuml;lerin hak ettikleri m&uuml;k&acirc;fat veya cezanın kendilerine verileceğini bildirdiğine g&ouml;re, kesinlikle bu bedensel bir diriliş şeklinde olacaktır. Yani onlar; insanın &ouml;lerek dağılıp giden bedeninin zerrelerinin, kıyamet g&uuml;n&uuml;nde dizilerek tekrar eski haline getirileceğini ve o g&uuml;nde vaki olacağı vaat edilen, m&uuml;k&acirc;fat veya cezaya dair hadiselerin bu beden &uuml;zerinde ger&ccedil;ekleşeceğini savunuyorlar.</p>\n\n<p dir=\"LTR\">\n	<strong>3-</strong>&nbsp; Mead, insanın hem nefsi hem de bedeni i&ccedil;indir. Herhangi bir il&acirc;hi dine mensup olup olmadığı bilinmeyen eski Yunan felsefesinin bazı il&acirc;hiyat&ccedil;ı filozoflarıyla, İslam dini mensubu olan filozof ve kelamcılarının b&uuml;y&uuml;k bir &ccedil;oğunluğu bu g&ouml;r&uuml;ş&uuml; benimsemişlerdir.</p>\n\n<p dir=\"LTR\">\n	B&uuml;y&uuml;k filozof Sadr&#39;&uuml;l M&uuml;teallihin ş&ouml;yle diyor: &quot;Tahkik ehli filozoflarla şeriat ehli meadın hak oluşunda ittifak etmişlerdir. Ancak meadın niteliği hususunda ihtilaf etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	<strong>a/</strong>&nbsp;&nbsp; M&uuml;sl&uuml;manların b&uuml;y&uuml;k bir &ccedil;oğunluğu ile, fakihlerin ve hadis&ccedil;ilerin geneli meadın sadece cismani /bedensel/ olacağını kabul etmişlerdir. Zira onlara g&ouml;re ruh, daha ince bir madde olup, suyun &ccedil;i&ccedil;ek i&ccedil;erisinde ve zeytinyağının zeytin i&ccedil;erisinde yayıldığı gibi beden i&ccedil;erisinde yayılmıştır. Dolayısıyla da mead sadece bedensel olacaktır. Zira insanın hakikatinde cisim ve madde dışında başka bir şey yoktur ki, kıyamet g&uuml;n&uuml; onun da iade edilmesi s&ouml;z konusu edilsin.</p>\n\n<p dir=\"LTR\">\n	<strong>b/&nbsp; </strong>Filozofların b&uuml;y&uuml;k bir &ccedil;oğunluğu ile, Meşşai felsefesinin takip&ccedil;ileri meadın sadece ruhani yani, akli olacağını benimsemişlerdir. Onlara g&ouml;re beden, cevher ve ilinekleriyle birlikte, ruhun ondan ilişkisini kesmesinden sonra yok olup gidiyor. Bu y&uuml;zden artık bedenin kendi bizzat iade olunamaz. &Ccedil;&uuml;nk&uuml; yok olanının iade edilmesi imk&acirc;nsızdır. Ruha gelince, ruh m&uuml;cerret bir varlıktır. Onun yok olması veya fani olması imk&acirc;nsızdır. O halde ruh, &ouml;l&uuml;m ile bedenden ilişkisi kesilince tecerr&uuml;t &acirc;lemine /soyutluk haline/ d&ouml;ner. Dolayısıyla da mead sadece m&uuml;cerret olan ruh i&ccedil;indir.</p>\n\n<p dir=\"LTR\">\n	<strong>c/</strong>&nbsp;&nbsp; Filozofların b&uuml;y&uuml;klerinden b&uuml;y&uuml;k bir &ccedil;oğunluk, irfan b&uuml;y&uuml;kleri ve H&uuml;ccet-&uuml;l İslam Gazali, Ka&#39;bi, H&acirc;limi, Rağib İsfahani gibi kelam ehlinin b&uuml;y&uuml;kleriyle, Şeyh M&uuml;fit, Ebu Cafer Tusi, Seyit Murtaza, Allame Hilli ve Muhakkik Tusi gibi, Ehl-i Beyt Mektebi&#39;nin &ouml;nde gelen uleması, meadın hem cismani, hem de ruhani olacağına kail olmuşlardır. Zira ruh m&uuml;cerret bir varlıktır ve onun tekrar bedene d&ouml;nmesinde hi&ccedil;bir mahzur g&ouml;r&uuml;lmemektedir.</p>\n\n<p dir=\"LTR\">\n	Ancak meadın hem cismani hem de ruhani olacağını kabul eden bu grup, kıyamet g&uuml;n&uuml; ruhun taalluk bulacağı bedenin, işbu d&uuml;nyadaki bedenin kendisi mi, yoksa misli mi olacağı hususunda ihtilaf etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Yine bedenin d&uuml;nyadaki bedenin kendisi veya misli olacağını savunanlar, o bedenin d&uuml;nyadaki bedenin b&uuml;t&uuml;n organ, şekil ve &ccedil;izgiler a&ccedil;ısından aynı veya misli olup olmayacağı hususunda da ihtilafa d&uuml;şm&uuml;şlerdir.</p>\n\n<p dir=\"LTR\">\n	Zahir olan şudur ki; hi&ccedil;bir kimse, ahiretteki bedenin d&uuml;nyadaki bedenin her a&ccedil;ıdan aynı veya misli olacağını gerekli g&ouml;rmemiştir. Hatta m&uuml;sl&uuml;manların b&uuml;y&uuml;k bir &ccedil;oğunluğunun s&ouml;z&uuml;, kıyametteki bedenin şekil a&ccedil;ısından d&uuml;nyadaki bedenden farklı olacağı doğrultusundadır. Bazıları buna, cennet ve cehennem ehlinin sıfatlarıyla ilgili olarak; cennet ehlinin on sekiz yaşında gen&ccedil;ler olacağı, cehennem ehlinin ise Uhud dağı gibi kocaman dişleri olacağına dair olan hadisleri ve Allah Teala&#39;nın; <strong>&quot;...Derileri kızardık&ccedil;a, azabı tatsınlar diye derilerini tazeleriz&hellip;&quot;</strong><a href=\"#_ftn213\" name=\"_ftnref213\" title=\"\">[213]</a> ayeti ile, <strong>&quot;G&ouml;kleri ve yeri yaratan, onların benzerini yaratmaya muktedir olmaz mı? Evet, elbette ki, muktedirdir. O, her şeyi hakkıyla bilen yaratıcıdır&quot;</strong><a href=\"#_ftn214\" name=\"_ftnref214\" title=\"\">[214]</a> ayetini de delil getirmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Eğer; &quot;Bu durumda kıyamet g&uuml;n&uuml;, cismi lezzetlerle m&uuml;k&acirc;fatlanan ve cismi acılarla cezalandırılan bedenin, itaat veya isyan eden bedenin kendisi olmaması gerekir&quot; derseniz; cevabında denir ki; bu hususta &ouml;nemli olan idraktir. İdrak ise ara&ccedil; aracılığıyla olsa bile ruha aittir. Ruh da aynen bakidir. İşte bunun i&ccedil;indir ki, &ccedil;ocukluk d&ouml;neminden ihtiyarlık d&ouml;nemine kadar kişinin şekli, miktarı, ilineği, organ ve g&uuml;&ccedil;lerinin bir&ccedil;oğu değişmesine rağmen, onun aynı şahıs olduğunda teredd&uuml;t edilmez. Keza gen&ccedil;lik d&ouml;neminde bir su&ccedil; işleyen kimse, ihtiyarlık d&ouml;neminde cezalandırılırsa, bu su&ccedil;suz olanı cezalandırmak sayılmaz.</p>\n\n<p dir=\"LTR\">\n	Mead konusundaki g&ouml;r&uuml;şler bundan ibarettir. Ancak ileride de g&ouml;receğiniz &uuml;zere, hak g&ouml;r&uuml;ş; kıyamet g&uuml;n&uuml; hem ruh, hem de beden a&ccedil;ısından kişinin kendisinin geleceğidir. Nefsi işbu d&uuml;nyadaki nefsinin kendisi, bedeni de işbu d&uuml;nyadaki bedeninin aynı olacaktır. &Ouml;yle ki, eğer onu g&ouml;r&uuml;rsen, /ger&ccedil;i birine demir diğerine altın denecek kadar, bir&ccedil;ok değişimler ve evrimlerden ge&ccedil;miş olsa bile/, d&uuml;nyadaki o kişinin kendisini g&ouml;rd&uuml;ğ&uuml;n&uuml; s&ouml;ylersin. Kim bunu ink&acirc;r ederse, şeriatı ve Kur&#39;an-ı Kerim&#39;in bir&ccedil;ok nas olan ayetlerini ink&acirc;r etmekle birlikte, hikmet a&ccedil;ısından da eksik olduğu anlaşılır.&quot;<a href=\"#_ftn215\" name=\"_ftnref215\" title=\"\">[215]</a></p>\n\n<p dir=\"LTR\">\n	Burada şunu belirtmeliyiz ki, ruhani meadı savunan m&uuml;sl&uuml;man Meşşai filozoflar, cismani meadı da ink&acirc;r etmemektedirler. Aksine, cisman&icirc; meadın olacağına da kesin olarak inanıyorlar. Ancak onlar diyorlar ki; biz şimdilik mevcut hikmet ilkeleri ile sadece ruhani meadı ispat edebiliyoruz. Cismani meada gelince, her ne kadar biz mevcut hikmet bilgileriyle onu bilimsel olarak ispatlayamıyorsak bile, başlarında mukaddes İslam dini olmak &uuml;zere, hak şeriat olan ilahi dinler onun olacağını bildirdiği i&ccedil;in, hi&ccedil; ş&uuml;phe duymadan ona da inanıyoruz.</p>\n\n<p dir=\"LTR\">\n	İslam &acirc;leminde Meşşai felsefesinin en b&uuml;y&uuml;k liderlerinden olan b&uuml;y&uuml;k hekim ve filozof İbn-i Sina, b&uuml;y&uuml;k eserlerinden biri olan &quot;Eş-Şifa&quot; adlı kitabında ş&ouml;yle yazıyor: &quot;Şu bilinmelidir ki, meadın bir kısmı ancak şeriatın bildirmesiyle kabul edilen meaddır. Onun ispatı i&ccedil;in şeriat ve n&uuml;b&uuml;vvet haberini tasdik etmekten başka bir yol yoktur. O, kıyamet g&uuml;n&uuml; bedenin haşrine dair olan meaddır. Bedene ait hayır ve şerler ise a&ccedil;ıktır; onların ayrıca a&ccedil;ıklanmasına bir gerek yoktur. Zaten efendimiz Hz. Muhammed /s.a.a/&#39;in getirdiği hak şeriat, bedenin saadet ve bedbahtlığı hususunda yeterli a&ccedil;ıklamada bulunmuştur.</p>\n\n<p dir=\"LTR\">\n	Meadın diğer bir kısmı ise, akli burhanlarla idrak edilmekle birlikte, n&uuml;b&uuml;vvetin de tasdik ettiği kısmıdır. O ise burhanı metotlarla ispatlanan ruhların saadet ve bedbahtlığıdır. Ger&ccedil;i şimdilik bizim aklımız bunun niteliğini idrak etmekten de acizdir.</p>\n\n<p dir=\"LTR\">\n	İlahi filozofların bu t&uuml;r saadete ulaşma arzuları bedeni saadete ulaşmaktan daha fazladır. Hatta onlar, bedeni saadet kendilerine verilse bile, ona iltifat etmez ve Hak Teala&#39;nın yakınlığından ibaret olan bu saadet karşısında onu b&uuml;y&uuml;ksemezler. &Ouml;yleyse, bu saadet ve karşıtı olan bedbahtlığının a&ccedil;ıklamasını yapalım. &Ccedil;&uuml;nk&uuml; bedeni saadet ve bedbahtlık şeriat a&ccedil;ısından kesin olup fazla bir a&ccedil;ıklamayı gerektirmez.&quot;<a href=\"#_ftn216\" name=\"_ftnref216\" title=\"\">[216]</a></p>\n\n<p dir=\"LTR\">\n	Bu a&ccedil;ıklamalardan anlaşıldı ki, mead hususunda, onu mutlaka ink&acirc;r eden, onun olup olmayacağında ş&uuml;phe eden, meadın sadece cismani olacağına inanan, meadın sadece ruhani olacağını savunan ve meadın hem cismani hem de ruhani olacağına inanan olmak &uuml;zere, beş ayrı g&ouml;r&uuml;ş mevcuttur. Şimdi bu g&ouml;r&uuml;şleri &ouml;zet olarak g&ouml;zden ge&ccedil;irelim.</p>\n\n<p dir=\"LTR\">\n	Meadı mutlak olarak ink&acirc;r eden materyalistlere gelince, biz, kitabımızın tevhit b&ouml;l&uuml;m&uuml;nde, evrenin ilim ve hikmet sahibi bir yaratıcısı olduğunu ispatlamakla onların maddeci d&uuml;nya g&ouml;r&uuml;şlerinin batıl olduğunu ispatladık. Buna ilaveten, kitabımızın mead b&ouml;l&uuml;m&uuml;n&uuml;n başlangıcında, insan ruhunun &ouml;lmekle yok olmadığını ve meadın m&uuml;mk&uuml;n olduğunu, hatta daha &ouml;tesi, meadın zorunlu olduğunu ispatlamakla onların b&uuml;y&uuml;k bir yanılgı i&ccedil;inde olduklarını a&ccedil;ık&ccedil;a ortaya koyduk. O halde bu g&ouml;r&uuml;ş devreden &ccedil;ıkmıştır.</p>\n\n<p dir=\"LTR\">\n	Meadın vuku bulup bulmayacağı konusunda ş&uuml;phe i&ccedil;inde olan bazı Yunan filozoflarına gelince, kitabımızın başlangıcında ortaya koyduğumuz meadın m&uuml;mk&uuml;n ve daha &ouml;tesi zorunlu olduğunu g&ouml;steren delillerimiz, aynı zamanda onların da cevabıdır.</p>\n\n<p dir=\"LTR\">\n	Ayrıca ilgili felsefe kitaplarında insan ruhunun madde &ouml;tesi /m&uuml;cerret/ bir varlık olduğu kesin felsefi ve ilmi kanıtlarla ispatlandığına g&ouml;re, onların bu g&ouml;r&uuml;şlerinin temelsiz bir g&ouml;r&uuml;ş olduğu ve ş&uuml;phelerinin de yersiz olduğu ortaya &ccedil;ıkmaktadır.</p>\n\n<p dir=\"LTR\">\n	Meadın sadece cismani olacağına inanlara gelince, onlar insan ruhunu m&uuml;cerret /soyut/ bir varlık olarak g&ouml;rmediklerinden bu g&ouml;r&uuml;ş&uuml; benimsemişlerdir. İlgili felsefe kitaplarında kesin burhanlarla ruhun m&uuml;cerret olduğu ispatlandığına g&ouml;re, bu g&ouml;r&uuml;ş&uuml; savunmanın da bir dayanağı kalmıyor.</p>\n\n<p dir=\"LTR\">\n	Meadın sadece ruhani /akli/ olacağını savunanlar ise, bu g&ouml;r&uuml;şlerine, insan ruhunun madde &ouml;tesi /m&uuml;cerret/ bir varlık olmasına karşın, bedeninin &ouml;ld&uuml;kten sonra tamamıyla yok olup gittiğini, yok olup giden bir şeyin de aynen iade edilmesinin imk&acirc;nsız olduğunu, insan ruhunun başka bir bedene taalluk bulmasının ise, tenas&uuml;h /reenkarnasyon/ olacağını, onun da muhal olduğunu gerek&ccedil;e g&ouml;stermişlerdir.</p>\n\n<p dir=\"LTR\">\n	Bu g&ouml;r&uuml;ş&uuml;n de cevabı şudur ki; insan ruhu, ne d&uuml;nya hayatında, ne de &ouml;ld&uuml;kten sonra hi&ccedil;bir zaman bedensiz kalmıyor ki, &ouml;ld&uuml;kten sonraki hayatı yalnızca akli bir hayat olsun. İnsan ruhu &ouml;ld&uuml;kten sonra bulunduğu berzah &acirc;leminde de kendi bedeniyle birliktedir. Kıyamet &acirc;leminde de yine kendi bedeniyle birlikte olacaktır. Ancak her &acirc;lemdeki bedeni o &acirc;leme uygun bir bedendir. O halde insan ruhu kıyamette başka bir bedene taalluk bulmuyor ki, bu reenkarnasyon sayılsın veya kıyamet g&uuml;n&uuml; iade edilen, insanın zaman s&uuml;reci i&ccedil;erisinde tahlil olup giden ve insan bedeni olmaktan &ccedil;ıkarak başka bir varlığın bedeni olan madde par&ccedil;aları değildir ki, bunun bir takım mahzurları olduğu iddia edilsin. Kıyamet g&uuml;n&uuml; insan ruhu bizzat kendi bedeniyle haşrolunacaktır.</p>\n\n<p dir=\"LTR\">\n	Ancak a&ccedil;ıktır ki, insanın kıyamet g&uuml;n&uuml;ndeki bedeni, kıyamet &acirc;lemine uygun olacaktır. Nitekim insanın kıyametteki beden &ouml;zelliğini a&ccedil;ıklayan il&acirc;hi a&ccedil;ıklamalar da bunu g&ouml;stermektedir. Keza insanın berzah &acirc;lemindeki beden &ouml;zelliklerini belirten il&acirc;hi a&ccedil;ıklamalar da bunu kanıtlıyor.</p>\n\n<p dir=\"LTR\">\n	Kısacası, Kur&#39;an-ı Kerim&#39;de ge&ccedil;en meadla ilgili ayetlerden, keza Hz. Resulullah ve Ehl-i Beyt İmamları&#39;nın mead hususundaki s&ouml;zlerinden, Allah Teala&#39;nın kıyamet g&uuml;n&uuml; insanı bizzat kendi bedeniyle mahşere getirerek, ona yaptığının karşılığını vereceği anlaşılmaktadır. Burada başka bir beden s&ouml;z konusu değildir ki, bu reenkarnasyon olarak telakki edilsin veya başka mahzurlardan s&ouml;z edilsin.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;İnsan, bizim onun kemiklerini bir araya getiremeyeceğimizi mi sanıyor? Evet; bizim onun parmak u&ccedil;larını dahi derleyip /yeniden/ d&uuml;zene koymaya g&uuml;c&uuml;m&uuml;z yeter.&quot;</strong><a href=\"#_ftn217\" name=\"_ftnref217\" title=\"\">[217]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;Kendi yaratılışını unutarak bizim i&ccedil;in misal kalkışıyor ve: &quot;&Ccedil;&uuml;r&uuml;m&uuml;ş, bozulmuşken bu kemikleri kim diriltecekmiş?&quot; diyor. /Ey Resul&uuml;m!/ De ki: &quot;Onları, ilk defa yaratıp inşa eden diriltecek. O, her t&uuml;rl&uuml; yaratmayı gayet iyi bilendir.&quot;</strong><a href=\"#_ftn218\" name=\"_ftnref218\" title=\"\">[218]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın; &ccedil;&uuml;r&uuml;yen kemiklere tekrar hayat vereceğini, kıyamet g&uuml;n&uuml; insanların kabirlerinden kalkacaklarını, insanın topraktan yaratılıp tekrar toprağa d&ouml;n&uuml;şeceğini ve &ouml;zellikle de insanın uzuvlarının yaptıklarına şahitlik edeceğini i&ccedil;eren ayetleri g&ouml;z &ouml;n&uuml;ne aldığımızda, insanın bizzat kendi bedeniyle mahşere geleceği kesinlik kazanmaktadır.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Allah Teala; &ouml;l&uuml;leri kabirlerinden, kuşların, yırtıcı hayvanların yuvalarından /onlara yem oldukları takdirde/ ve savaş meydanlarından aktarıp yeniden hayat verecektir.&quot;</em><a href=\"#_ftn219\" name=\"_ftnref219\" title=\"\">[219]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret başka bir hutbede ş&ouml;yle buyurmuştur: <em>&quot;Allah yerde g&ouml;m&uuml;l&uuml; olanları dışarı aktaracaktır. Onları &ccedil;&uuml;r&uuml;y&uuml;p dağınık oldukları halde yeniden bir araya getirip hayat verecektir.&quot;</em><a href=\"#_ftn220\" name=\"_ftnref220\" title=\"\">[220]</a></p>\n\n<p dir=\"LTR\">\n	Demek ki, mead konusunda hak g&ouml;r&uuml;ş, insanın hem ruhani, hem de cismani meadı olacağıdır. Ancak insanın berzahtaki bedeni bulunduğu o &acirc;leme uygun bir beden olduğu gibi, ahiretteki bedeni de o &acirc;leme uygun bir beden olacaktır.</p>\n\n<p dir=\"LTR\">\n	İbn-i Sina&#39;nın &quot;Felsefi ilkelerle cismani meadı ispatlayamadığı&quot; s&ouml;z&uuml;ne gelince, bu husus İbn-i Sina i&ccedil;in zor gelmiştir. Ama İslam &acirc;leminde &ouml;yle filozoflar olagelmiştir ki, hem ruhani meadı, hem de cismani meadı felsefi ve akli ilkelerle ispatlamıştır. Bu filozoflardan biri, Ehl-i Beyt mektebinin b&uuml;y&uuml;k filozoflarından Sadr&#39;&uuml;l M&uuml;teallihin&#39;dir.</p>\n\n<p dir=\"LTR\">\n	Sadr&#39;&uuml;l M&uuml;teallihin, hem en b&uuml;y&uuml;k felsefi eseri olan &quot;Esfar-&uuml;l Erbaa&quot; adlı kitabının, mead bahsine ayırdığı dokuzuncu cildinde, hem de diğer bir&ccedil;ok eserlerinde, cismani ve ruhani meadı felsefi metotlarla ispatlamıştır.</p>\n\n<p dir=\"LTR\">\n	Biz, bu b&uuml;y&uuml;k d&uuml;ş&uuml;n&uuml;r&uuml;n, &quot;Şevahid-&uuml;r R&uuml;bubiye&quot; isimli kitabında takrir ettiği, cismani ve ruhani mead ispat metodunu &ouml;zetleyerek buraya aktarıyoruz.</p>\n\n<p dir=\"LTR\">\n	Sadr&#39;&uuml;l M&uuml;teallihin cismani meadı ispatlamak amacıyla ilk &ouml;nce bir takım ilkeler beyan etmiştir. Onlardan bazıları ş&ouml;yledir:</p>\n\n<p dir=\"LTR\">\n	<strong>1.&nbsp;&nbsp; İlke:</strong> Her tabii varlığın asıl i&ccedil;eriği ve hakikatini oluşturan şey, onun sureti /bi&ccedil;im/ ve en son faslının menşeidir. Cinsleri ve &uuml;st&uuml;n ve orta fasıllarına gelince, onlar ancak o şeyin levazımından /zorunlu sıfatlarından/ sayılırlar.</p>\n\n<p dir=\"LTR\">\n	Keza her tabii bileşimin varlığı, onun kemal y&ouml;n&uuml;n&uuml; oluşturan suretinin /bi&ccedil;iminin/ varlığıyla tahakkuk bulur. Maddeye /&ouml;zdeğe/ muhta&ccedil; oluşu ise, sadece varlığını tek başına s&uuml;rd&uuml;rmekten aciz kaldığından dolayıdır. Yoksa varlığının hakikati, tabii bileşime bağlı değildir. &Ccedil;&uuml;nk&uuml; madde, sırf bir şeyin hakikatini taşıyan g&uuml;&ccedil;ten ibarettir. Madde /&ouml;zdek/ ve madde yerinde olan şeyler ise, maddi varlıklarda belirsiz olarak /gayri muayyen olarak/ gereklidir. Bir insan bireyinin organları ve bedeni devamlı olarak değişim halinde olup her g&uuml;n yenilendiği halde, suretinin /bi&ccedil;iminin/ tamamı olan nefsi baki olup bedeninin h&uuml;viyetini koruduğu i&ccedil;in, &ouml;mr&uuml;n&uuml;n başından sonuna kadar o insan bireyi, hem beden, hem de ruh a&ccedil;ısından aynen bakidir.</p>\n\n<p dir=\"LTR\">\n	/Yani, bedendeki birliği ve bağlantıyı koruyan ruh, insan &ouml;mr&uuml;n&uuml;n başlangıcından sonuna kadar baki kaldığı i&ccedil;in, bedenin maddesinde meydana gelen değişim ve yenilenme onun ayniyetini ortadan kaldırmamaktadır./</p>\n\n<p dir=\"LTR\">\n	<strong>2.&nbsp;&nbsp; İlke:</strong> İster maddi bir varlık olsun, ister m&uuml;cerret /soyut/ varlık, her şeyin teşahhus bulması,&nbsp; ona ait olan varlıkla ger&ccedil;ekleşir. Şeyin /bireyin/ ilineklerine gelince, o bireyin levazımındandır; hakikatini teşkil eden i&ccedil;eriklerinden değil. Dolayısıyla da ilineklerin hem nicelik hem de niteliğinin değişmesi m&uuml;mk&uuml;nd&uuml;r. Bu değişim bireyin ayniyetini değiştirmez.</p>\n\n<p dir=\"LTR\">\n	<strong>3.&nbsp;&nbsp; İlke:</strong> Cevheri varlığa sahip olan bir şahsın varlığının tek&acirc;m&uuml;l ederek daha &uuml;st&uuml;n bir varlık niteliğini alması m&uuml;mk&uuml;nd&uuml;r. Bu değişim ve tek&acirc;m&uuml;l onun birlik ve şahsiyetinin bekasına bir halel getirmez. Onu başka bir birey kılmaz.</p>\n\n<p dir=\"LTR\">\n	Bu ilkeler bilindikten sonra anlaşılıyor ki, kıyamet g&uuml;n&uuml; mahşere gelecek olan birey; hem ruh, hem de beden a&ccedil;ısından kişinin kendisidir. Bedeninde meydana gelen; hacim, renk ve benzeri a&ccedil;ıdan değişikler ise, onun şahsiyetinin baki olmasına bir halel getirmemektedir. &Ccedil;&uuml;nk&uuml; bedenin teşahhusu, maddeye bağlı olan ruh iledir. Ruh ise, bedenin &ouml;zellikleri değişse bile bakidir. Dolayısıyla kişinin şahsiyeti ve ayniyeti bakidir. Mesel&acirc;, sen &ouml;nceden g&ouml;rd&uuml;ğ&uuml;n bir insanı uzun bir aradan sonra g&ouml;rd&uuml;ğ&uuml;nde, mutlaka onun cismi &ouml;zellikleri değişip yenilenmiş olacaktır. Buna rağmen sen o insanın &ouml;nce g&ouml;rd&uuml;ğ&uuml;n insanın aynı olduğundan ş&uuml;phe etmezsin. Bunun sırrı şudur ki, ruh baki kaldığı s&uuml;rece, bedenin bir takım değişimlere uğraması, hatta yenilenmesi, o insanın birliğine ve ayniyetine bir zarar getirmemektedir.</p>\n\n<p dir=\"LTR\">\n	İşte kıyamet g&uuml;n&uuml; haşrolunacak insanın hali de b&ouml;yledir. Onun bedeninde bir takım değişim ve tek&acirc;m&uuml;l&uuml;n olması, onun ayniyetini ne beden, ne de ruh a&ccedil;ısından bozmamaktadır. O kişi, işbu d&uuml;nyadaki kişinin ta kendisidir. Ruhu da o ruhtur, bedeni de o bedendir. Yani, her ne kadar /kıyamette/ meydana gelen değişim, /faraza/ d&uuml;nyadaki beden demir ise, onu altın kılacak kadar bir farklılık getirmişse de; hem ruh, hem de beden, o kişinin kendi ruh ve bedenidir. Bu farklılık, onun ayniyetini bozmamaktadır. S&ouml;z gelimi /kıyamette/ altına d&ouml;n&uuml;şen şey, işbu d&uuml;nyadaki demirin kendisi, ruh da o ruhun kendisidir.&quot;<a href=\"#_ftn221\" name=\"_ftnref221\" title=\"\">[221]</a></p>\n\n<h3 dir=\"LTR\">\n	Ebedi Hayata Doğru</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ebedi hayatın başlangıcını ş&ouml;yle beyan etmektedir: <strong>&quot;Yer başka bir yer, g&ouml;kler de /başka g&ouml;kler/ haline getirildiği ve onlar /yaratıklar/ her şeye h&acirc;kim olan tek Allah&#39;ın huzuruna &ccedil;ıktıkları g&uuml;n&quot;</strong><a href=\"#_ftn222\" name=\"_ftnref222\" title=\"\">[222]</a> <strong>&quot;Sur&#39;a /ikinci defa/ &uuml;flenince, kabirlerinden Rablerine koşarak &ccedil;ıkarlar. Vah h&acirc;limize! Bizi kabrimizden kim kaldırdı?&quot; derler. /Onlara/: &quot;İşte Rahman olan Allah&#39;ın vaat ettiği budur, peygamberler doğru s&ouml;ylemişlerdi&quot; denir.&quot;</strong><a href=\"#_ftn223\" name=\"_ftnref223\" title=\"\">[223]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Allah sizi &ccedil;ağıracağı g&uuml;n, kendisini &ouml;verek &ccedil;ağrısına uyarsınız ve zannedeceksiniz ki, kabirlerinizde pek az bir m&uuml;ddet kaldınız.&quot;</strong><a href=\"#_ftn224\" name=\"_ftnref224\" title=\"\">[224]</a></p>\n\n<h3 dir=\"LTR\">\n	Mahşer &Acirc;leminde İnsanların Durumu</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim mahşer g&uuml;n&uuml; ve o g&uuml;nde insanların durumu hakkında ş&ouml;yle buyurmaktadır: <strong>&quot;O g&uuml;n, hi&ccedil;bir kimse başkası i&ccedil;in bir şey yapamaz. O g&uuml;n buy&shy;ruk, yalnız Allah&#39;ındır.&quot;</strong><a href=\"#_ftn225\" name=\"_ftnref225\" title=\"\">[225]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;O g&uuml;n, hi&ccedil;bir tarafa sapmadan bir davet&ccedil;iye uyarlar. Sesler Rahman&#39;ın heybetinden kısıl&shy;mıştır; artık fısıltıdan başka hi&ccedil;bir şey işitemezsin.&quot;</strong><a href=\"#_ftn226\" name=\"_ftnref226\" title=\"\">[226]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;O g&uuml;n kişi kendi kardeşinden, anasından ve babasından, eşinden ve &ccedil;ocuklarından ka&ccedil;ar. O g&uuml;n onlardan her birisinin kendine yetip artacak bir derdi vardır.&quot;</strong><a href=\"#_ftn227\" name=\"_ftnref227\" title=\"\">[227]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Yine o g&uuml;n bir takım y&uuml;zler parlak, g&uuml;le&ccedil; ve sevin&ccedil;lidir. Ve o g&uuml;n bir takım y&uuml;zler de keder b&uuml;r&uuml;nm&uuml;ş, h&uuml;z&uuml;nden kapkara kesilmiştir.&quot;</strong><a href=\"#_ftn228\" name=\"_ftnref228\" title=\"\">[228]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;O g&uuml;n, takva ehli olanlar hari&ccedil;, b&uuml;t&uuml;n dostlar birbirlerine d&uuml;şman kesilirler.&quot;</strong><a href=\"#_ftn229\" name=\"_ftnref229\" title=\"\">[229]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Allah&#39;ın huzuruna &ccedil;ıkacaklarını yalanlayanlar ger&ccedil;ekten h&uuml;srana uğramışlardır. Nihayet kendilerine kıyamet ansızın geldiği zaman, ağırlıklarını sırtlarında taşıyarak: &quot;Onda /d&uuml;nyada/ sorumsuzca yaptıklarımızdan dolayı vah bize yazıklar olsun!&quot; derler. Dikkat edin, o işleyip y&uuml;klendikleri ne k&ouml;t&uuml;d&uuml;r.&quot;</strong><a href=\"#_ftn230\" name=\"_ftnref230\" title=\"\">[230]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ise kıyamet g&uuml;n&uuml;nde meydana gelen dehşet verici olayları ş&ouml;yle beyan buyurmaktadır:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;O g&uuml;n insanlar niyaz ve huşu i&ccedil;erisinde aceleyle mahşere doğru yol alacak, sessiz olarak saflara dizilecek. Hepsi g&ouml;z &ouml;n&uuml;nde olup, nida eden sesini onlara duyuracaktır. Hepsi teslim olup zilletini kabul edecektir. O g&uuml;nde hile ve bahane kapıları kapalıdır. &Uuml;mitler kesilir, kalpler gamlı sesler kısılır, y&uuml;zlerinden ter d&ouml;k&uuml;l&uuml;r, ıstırap ve korku onları sarar. Hak ve batılın bir birinden ayırt edilmesi ve amellerin karşılığının verilmesi i&ccedil;in bir nida eden tarafından y&uuml;kselen sesin azametinden kulaklar &ccedil;ınlar.&quot;</em><a href=\"#_ftn231\" name=\"_ftnref231\" title=\"\">[231]</a></p>\n\n<h3 dir=\"LTR\">\n	Amel Dosyasının Sahibine Verilmesi</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim kıyamet g&uuml;n&uuml; herkes mahşerde toplanınca, amel defterlerinin dağıtılarak herkesin amel defterinin kendine verileceğini belirtiyor. <strong>&quot;Amel defterleri dağıtıldığı zaman...&quot;</strong><a href=\"#_ftn232\" name=\"_ftnref232\" title=\"\">[232]</a></p>\n\n<p dir=\"LTR\">\n	Bu arada salih amel sahibi iyi insanların amel defterleri sağ tarafından, k&ouml;t&uuml; eylem sahibi olan k&ouml;t&uuml;l&uuml;k ehlinin amel defteri ise sol tarafından verilecektir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Her insanın işlediklerini boynuna dolamışız. Kıyamet g&uuml;n&uuml; de onun i&ccedil;in, &ouml;n&uuml;nde a&ccedil;ılmış olarak bulacağı bir kitap &ccedil;ıkarırız.&quot;</strong><a href=\"#_ftn233\" name=\"_ftnref233\" title=\"\">[233]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Her kişinin yaptığı iyililikleri de, k&ouml;t&uuml;l&uuml;kleri de karşısında hazır bulduğu g&uuml;nde, k&ouml;t&uuml;l&uuml;kleriyle kendisi arasında uzun bir mesafe bulunmasını arzu edecektir. Allah, kendisine karşı gelmekten sizi sakındırıyor. Allah kullarına &ccedil;ok şefkatlidir.&quot;</strong><a href=\"#_ftn234\" name=\"_ftnref234\" title=\"\">[234]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Amel defteri ortaya konur, su&ccedil;luların, onda yazılı olanlardan korktuklarını g&ouml;r&uuml;rs&uuml;n, &quot;Vah bize, eyvah bize! Bu defter nasıl deftermiş! K&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k hi&ccedil;bir şey bı&shy;rakmadan hepsini sayıp d&ouml;km&uuml;ş!&quot; derler. B&ouml;ylece işlediklerini &ouml;nlerinde hazır bulurlar. Rabbin kimseye haksızlık etmez.&quot;</strong><a href=\"#_ftn235\" name=\"_ftnref235\" title=\"\">[235]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Kitabı sağından verilen: &quot;Alın, kitabımı okuyun, doğrusu ben hesabımla karşılaşacağımı zaten biliyordum&quot; der.&quot;</strong><a href=\"#_ftn236\" name=\"_ftnref236\" title=\"\">[236]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Kitabı sol eline verilmiş olan ise: &quot;Eyvahlar bana keşke kitabım bana verilmeseydi de, hesabımın ne olduğunu bilmeseydim&quot; der&quot;</strong><a href=\"#_ftn237\" name=\"_ftnref237\" title=\"\">[237]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Caferi Sadık /a.s/ ise bu hususta ş&ouml;yle buyurmuşlardır: <em>&quot;Kıyamet koptuğu zaman insanın amel defteri kendine verilecek ve okuması i&ccedil;in emir olunacaktır.&quot;</em> Ravi diyor: İmam&#39;a: &quot;Acaba o insan amel defterinde bulunanları /d&uuml;nyadaki yaptıklarını/ tanıyabilecek midir?&quot; dedim. İmam /a.s/ ş&ouml;yle buyurdular: <em>&quot;Allah, ona sanki şimdi yapmış gibi her an konuştuğunu, attığı her adımı, yaptığı her şeyi hatırlatacaktır. Dolayısıyla amel defterini alanlar: <strong>&quot;Vah bize, eyvah bize! Bu defter nasıl deftermiş! K&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k hi&ccedil;bir şey bı&shy;rakmadan hepsini sayıp d&ouml;km&uuml;ş!&quot; </strong>diyecektir.&quot;</em><a href=\"#_ftn238\" name=\"_ftnref238\" title=\"\">[238]</a></p>\n\n<h3 dir=\"LTR\">\n	İlahi Adalet Mahkemesi</h3>\n\n<p dir=\"LTR\">\n	B&uuml;t&uuml;n canlıların mahşer alanına toplanıp amel defterleri insanlara dağıtıldıktan sonra il&acirc;hi mahkeme kurulacaktır. Herkesin amel defteri a&ccedil;ılıp okunacak ve hakkında hak ettiği h&uuml;k&uuml;m verilecektir. Kıyamette kurulacak il&acirc;hi mahkeme bir a&ccedil;ıdan d&uuml;nya mahkemelerine benzemektedir. O b&uuml;y&uuml;k mahkemenin de h&acirc;kimi, amellerin &ouml;l&ccedil;&uuml;leceği &ouml;l&ccedil;eği, dinlenecek şahitleri vardır. O mahkemenin d&uuml;nya mahkemelerinden farkı ise şudur ki, o mahkemenin h&acirc;kiminin yanılması, taraf tutması veya birine haksızlık etmesi s&ouml;z konusu olmadığı gibi, şahitlerinin hata etmesi de imk&acirc;nsızdır.</p>\n\n<p dir=\"LTR\">\n	Ayrıca o mahkemede kullanılacak &ouml;l&ccedil;eğin dakik olduğu gibi, verilen h&uuml;k&uuml;m kesin, h&uuml;km&uuml; uygulayanlar da kararlıdır. O mahkemede Allah&#39;ın kendilerine konuşma izni verdiği doğru konuşanlar hari&ccedil;, kimsenin konuşma hakkı olmayacak ve her şeyden haberdar olan sonsuz adalet sahibi Hak Teala ile insanın kendi vicdanı h&acirc;kimliğini yapacaktır.</p>\n\n<h2 dir=\"LTR\">\n	Kimler Şahitlik Yapacaktır?</h2>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler, kıyamet g&uuml;n&uuml;nde on iki şahidin dinleneceğini bildirmektedir. Bu şahitler; Allah Teala, her &uuml;mmetin peygamberi, Hz. Resulullah, Ehl-i Beyt İmamları, Kur&#39;an-ı Kerim, kişinin kendi organları, kişinin derisi, melekler, amel defterleri, yer k&uuml;re, zaman dilimleri ve insanın kendi amelinin tecess&uuml;m etmesidir.</p>\n\n<h4 dir=\"LTR\">\n	Birinci Şahit Hak Teala</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim kıyamet g&uuml;n&uuml; Hak Teala&#39;nın kulların gizli ve a&ccedil;ık b&uuml;t&uuml;n amellerine tanıklık edeceğini belirtiyor.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;&hellip;İyi bilin ki, onlar elbiselerine b&uuml;r&uuml;nd&uuml;kleri zaman dahi, Allah onların gizlediklerini de, aşik&acirc;r ettiklerini de bilir. &Ccedil;&uuml;nk&uuml; o b&uuml;t&uuml;n kalplerin &ouml;z&uuml;n&uuml; bilendir.&quot;</strong> <a href=\"#_ftn239\" name=\"_ftnref239\" title=\"\">[239]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;De ki: Ey kitap ehli, Allah yapmakta olduklarınıza şahit iken ne diye Allah&#39;ın ayetlerini ink&acirc;r ediyorsunuz?&quot;</strong><a href=\"#_ftn240\" name=\"_ftnref240\" title=\"\">[240]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;İman edenler, Yahudiler, Sabiler, Hıristiyanlar, Mecusiler ve m&uuml;şrik olanlar hakkında muhakkak ki Allah, kıyamet g&uuml;n&uuml; h&uuml;km&uuml;n&uuml; verecek, hak ve batılı ayıracaktır; doğrusu Allah, her şeye şahittir.&quot;</strong><a href=\"#_ftn241\" name=\"_ftnref241\" title=\"\">[241]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ise ş&ouml;yle buyurmuştur: <em>&quot;Gizli hallerde de Allah&#39;a isyan etmekten sakının. Zira kıyamet g&uuml;n&uuml; h&uuml;k&uuml;m verecek olan, hi&ccedil;bir şeyin gizli kalmadığı şahidin kendisidir.&quot;</em><a href=\"#_ftn242\" name=\"_ftnref242\" title=\"\">[242]</a></p>\n\n<h4 dir=\"LTR\">\n	İkinci Şahit Her &Uuml;mmetin Kendi Peygamberi</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, kıyamet g&uuml;n&uuml; her &uuml;mmetin peygamberinin kendi &uuml;mmetinin yaptıklarına tanıklık edeceğini belirtiyor.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;O g&uuml;n her &uuml;mmetin i&ccedil;inden kendilerine birer şahit g&ouml;ndeririz. Seni de onların hepsinin &uuml;zerine şahit getireceğiz....&quot;</strong><a href=\"#_ftn243\" name=\"_ftnref243\" title=\"\">[243]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;O g&uuml;n her &uuml;mmetten bir şahit &ccedil;ıkarır ve /kendilerine/: &quot;kesin delilinizi ortaya koyun&quot; deriz. O za&shy;man, ger&ccedil;eğin Allah&#39;a ait olduğunu, uydurduklarının ise kendilerini bırakıp kaybolduğunu anlarlar.&quot;</strong><a href=\"#_ftn244\" name=\"_ftnref244\" title=\"\">[244]</a></p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;i bu ayetlerde her &uuml;mmetten getirileceği belirtilen şahitlerin o &uuml;mmetlerin peygamberleri olduğu a&ccedil;ıklanmamışsa da, bu şahitlerin o &uuml;mmetlerin peygamberleri olduğu a&ccedil;ıktır. Zira il&acirc;hi mahkemede tanıklık yapabilecek şahidin, ilk olarak şahidi olacağı kimselerin, ister a&ccedil;ık, ister gizli, her durumlarından haberdar olması gerekir.</p>\n\n<p dir=\"LTR\">\n	Sonra şahitlik edeceği olayı, ister a&ccedil;ıkta yapılmış olsun, ister gizlide, dış g&ouml;r&uuml;n&uuml;m&uuml;yle değil, asıl sahip olduğu hakiki y&ouml;n&uuml;yle bilmesi şarttır. Yani hem bilgisi, ister gizli, ister a&ccedil;ık olsun, b&uuml;t&uuml;n amelleri ve hatta kulun kalbinden ge&ccedil;eni bile bilecek kabiliyette olmalıdır, hem de şahitlik edeceği konularda hata yapmaması ve hıyanet etmemesi i&ccedil;in masum olmalıdır.</p>\n\n<p dir=\"LTR\">\n	A&ccedil;ıktır ki, bu sıfatlar ancak il&acirc;hi peygamberlerde ve masum imamlarda olabilir. O halde her &uuml;mmetten getirileceği belirtilen şahitten maksat, her &uuml;mmetin kendi peygamberidir. Nitekim Allah Teala il&acirc;hi bir peygamber olan Hz. İsa&#39;nın şahitliğini ş&ouml;yle a&ccedil;ıklamıştır: <strong>&quot;...Ben onların i&ccedil;inde olduğum m&uuml;ddet&ccedil;e, onların &uuml;zerine g&ouml;zetleyici idim. Beni yanına aldığında artık onları g&ouml;zetleyen sen oldun.&quot;</strong><a href=\"#_ftn245\" name=\"_ftnref245\" title=\"\">[245]</a></p>\n\n<h4 dir=\"LTR\">\n	&Uuml;&ccedil;&uuml;nc&uuml; Şahit Hz. Resulullah /s.a.a/</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, kıyamet g&uuml;n&uuml; Hz. Resulullah /s.a.a/&#39;in hem kendi &uuml;mmetine, hem de diğer il&acirc;hi peygamberlere şahitlik yapacağını belirtmiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Her &uuml;mmetten bir şahit getirdiğimiz ve seni de onların &uuml;zerine şahit olarak getirdiğimiz zaman halleri nice olacak!&quot;</strong><a href=\"#_ftn246\" name=\"_ftnref246\" title=\"\">[246]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Peygamber: &quot;Ey Rabbim! Doğrusu kavmim, bu Kur&#39;an&#39;ı b&uuml;sb&uuml;t&uuml;n terk etti&quot; der.&quot;</strong><a href=\"#_ftn247\" name=\"_ftnref247\" title=\"\">[247]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/, Hz. Resul /s.a.a/&#39;in kendi &uuml;mmetine ve diğer peygamberlere yapacağı şahitliği konusunda ş&ouml;yle buyurmuşlardır:</p>\n\n<p dir=\"LTR\">\n	<em>&quot;O g&uuml;n peygamberler Allah&#39;ın huzuruna varacaklar. Allah, onlardan g&ouml;revlerini nasıl yerine getirdiklerini soracak. Peygamberler: &quot;Biz, ilahi mesajı &uuml;mmetimize ilettik&quot; diye cevap verecekler. Sonra &uuml;mmetlerden, peygamberlerin risaleti hususunda sorulacaktır. Onlar, risaleti ve peygamberlerin il&acirc;hi mesajı ilettiklerini ink&acirc;r edeceklerdir. Nitekim Allah Teala: <strong>&quot;Andolsun ki, kendilerine peygamber g&ouml;nderilenlere de, g&ouml;nderilen el&ccedil;ilere de soracağız&quot;</strong></em><a href=\"#_ftn248\" name=\"_ftnref248\" title=\"\"><em><strong>[248]</strong></em></a> <em>buyuruyor. </em></p>\n\n<p dir=\"LTR\">\n	<em>&Uuml;mmetler: &quot;Bize bir uyarıcı ve m&uuml;jdeleyici gelmedi&quot; dediklerinde, peygamberler, Hz. Muhammed /s.a.a/&#39;i şahitliğe davet edecekler. Hazret, peygamberleri tebliğlerinde tasdik edip, ink&acirc;rcıları yalanlayacak ve her &uuml;mmete hitaben ş&ouml;yle buyuracaktır: &quot;Evet sizlere uyarıcı ve m&uuml;jdeleyici gelmiştir. Allah her şeye kadirdir.&quot; Nitekim Allah Teala: <strong>&quot;Her &uuml;mmetten bir şahit getirdiğimiz ve seni de onların &uuml;zerine şahit olarak getirdiğimiz zaman halleri nice olacak!&quot;</strong></em><a href=\"#_ftn249\" name=\"_ftnref249\" title=\"\"><em><strong>[249]</strong></em></a><em> buyurmaktadır. Allah Resul&uuml; /s.a.a/&#39;ın bu şahadetinden sonra artık ink&acirc;rcılar mahk&ucirc;m ve mağlup olacaklardır. </em></p>\n\n<p dir=\"LTR\">\n	<em>Yine Allah Resul&uuml; /s.a.a/ &uuml;mmetinin, /kendilerine emanet edip itaat etmelerini emrettiği/ Ehl-i Beyt&#39;ine karşı &ccedil;ıktıklarına, kendilerine itaat etmediklerine ve onlara neler yaptıklarına da şahitlik edecektir.&quot;</em><a href=\"#_ftn250\" name=\"_ftnref250\" title=\"\">[250]</a></p>\n\n<h4 dir=\"LTR\">\n	D&ouml;rd&uuml;nc&uuml; Şahit Ehl-i Beyt İmamları</h4>\n\n<p dir=\"LTR\">\n	Kıyamet g&uuml;n&uuml;nde insanların yaptıklarına şahitlik yapacak d&ouml;rd&uuml;nc&uuml; gurup imamlardır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;B&ouml;ylece sizin insanlara şahitler olmanız, Resul&#39;&uuml;n de size şahit olması i&ccedil;in, sizi mutedil &uuml;mmet kıldık&hellip;&quot;</strong><a href=\"#_ftn251\" name=\"_ftnref251\" title=\"\">[251]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Allah uğrunda gereği gibi cihad edin. O, sizi se&ccedil;miştir. Babanız İbrahim&#39;in yolu olan dinde sizin i&ccedil;in bir zorluk koymamıştır. Peygamberin size şahit olması, sizin de insanlara şahit olmanız i&ccedil;in, O, gerek daha &ouml;nce, /&ouml;nceki kitaplarda/ gerekse bunda /Kur&#39;an&#39;da/ size m&uuml;sl&uuml;manlar adını vermiştir. &Ouml;yleyse, namazı kılın, zek&acirc;tı verin, Allah&#39;a sımsıkı sarılın. O, sizin mevlanızdır. Ne g&uuml;zel mevla, ne g&uuml;zel yardımcıdır O!&quot;</strong><a href=\"#_ftn252\" name=\"_ftnref252\" title=\"\">[252]</a></p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;i bu ayeti kerimelerde &uuml;mmetin tamamına hitap edilmiştir. Ama a&ccedil;ıktır ki; maksat, &uuml;mmetin t&uuml;m fertleri değildir. Zira kıyamet g&uuml;n&uuml;nde şahitlik yapacak kişi, şahitlik yapacağı insanın fiillerinin dış g&ouml;r&uuml;n&uuml;ş&uuml;ne değil, hakikatinin ne olduğuna ve tarafın his yoluyla algılanması imk&acirc;nsız olan iman k&uuml;f&uuml;r, riya, sadakat gibi kalple kazanılan manevi durumlarına da tanıklık edecektir. Oysa &uuml;mmetin &ccedil;oğunluğu, bu gibi hakikatleri algılama imk&acirc;nına sahip değillerdir.</p>\n\n<p dir=\"LTR\">\n	Sonra şahitlik yapacak kimsenin en azından adil, takvalı sadık ve emin olması gerekir. Oysa &uuml;mmetin b&uuml;t&uuml;n fertlerinin bu &ouml;zelliklere sahip olmadığı a&ccedil;ıktır. &Ouml;yle ki, bir kilo buğday veya bir kilo meyvenin kime ait olduğu gibi k&uuml;&ccedil;&uuml;k konularda bile onlardan bazılarının tanıklığına itimat edilemez.</p>\n\n<p dir=\"LTR\">\n	O halde kıyametteki tanıklığın, fiillerin hakikatine ve kişinin iman, takva nifak ve k&uuml;f&uuml;r gibi manevi hallerine olacağından ve bunun da tanıklık yapacak kişinin basiret g&uuml;z&uuml;n&uuml;n a&ccedil;ık olmasını gerektirdiğinden ve yine şahitlik yapacak kimsenin adil, sadık ve emin olması gerektiğinden, ayetlerde ge&ccedil;en &uuml;mmet kelimesinden &uuml;mmetin b&uuml;t&uuml;n fertlerinin kastedilmediği anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; &uuml;mmetin fertlerinin tamamının b&ouml;yle olmadığı ve ancak pek azınlık bir grubunun bu &ouml;zelliğe sahip olduğu a&ccedil;ıktır. Demek ki, zikredilen ayetlerde &uuml;mmet kelimesi &ccedil;oğulu ifade etse de, maksat &uuml;mmetten bir guruptur.</p>\n\n<p dir=\"LTR\">\n	Peki, o grup kimdir? Acaba o grup, Kur&#39;an-ı Kerim&#39;in ve Hz. Resulullah&#39;ın paklığına, masumluğuna, ilmine, imanına ve takvasına tanıklık ettiği, Kur&#39;an&#39;ın eşi olarak &uuml;mmete emanet buyurduğu, Ehl-i Beyt İmamları&#39;ndan gayri kim olabilir? Zaten Ehl-i Beyt İmamları&#39;ndan gayri &uuml;mmetin hi&ccedil;bir ferdi b&ouml;yle bir makama sahip olduğunu da iddia etmemektedir.</p>\n\n<p dir=\"LTR\">\n	Sadece Ehl-i Beyt İmamları&#39;dır ki, bu ayetlerden kendilerinin kastedildiğini buyurmuşlardır.</p>\n\n<p dir=\"LTR\">\n	Usul-u K&acirc;fi kitabının imamet b&ouml;l&uuml;m&uuml;nde nakledilen bir hadiste ş&ouml;yle yazıyor: &quot;Bureyd-il İcli dedi ki: &quot;Hz. Ebu Abdullah İmam Sadık /a.s/&#39;a: <strong>&quot;Ve b&ouml;ylece insanlara şahit olasınız ve Resul da size şahit olsun diye, sizi orta &uuml;mmet kıldık&quot;</strong><a href=\"#_ftn253\" name=\"_ftnref253\" title=\"\">[253]</a> ayeti hakkında sordum. İmam /a.s/ ş&ouml;yle buyurdu: <em>&quot;Orta &uuml;mmet biziz ve biz, Allah&#39;ın yaratıklarına olan şahitleri ve yery&uuml;z&uuml;ndeki h&uuml;ccetleriyiz.&quot;</em> Ben: <strong>&quot;Babanız İbrahim&#39;in dini..<em>.</em>&quot;</strong><a href=\"#_ftn254\" name=\"_ftnref254\" title=\"\">[254]</a> ayeti hususunda ne dersin?&quot; dedim. İmam ş&ouml;yle buyurdu: <em>&quot;Bu ayette yalnızca bizler kastedilmişiz. <strong>&quot;O sizi &ouml;nceden m&uuml;sl&uuml;man olarak adlandırmıştır.&quot;</strong> Yani, &ouml;nceki kitaplarda <strong>&quot;Ve bunda&quot;</strong> Yani, Kur&#39;an&#39;da <strong>&quot;Resul size şahit olsun diye&quot;</strong></em><a href=\"#_ftn255\" name=\"_ftnref255\" title=\"\"><em><strong>[255]</strong></em></a><em> Resulullah /s.a.a/ Allah&#39;tan, bize iblağ ettiği hususlarda bize şahittir. Biz ise, insanlara şahidiz. Her kim bizi tasdik ederse, biz de onu kıyamet g&uuml;n&uuml; tasdik ederiz, her kim de bizi tekzip ederse, biz de onu kıyamet g&uuml;n&uuml; tekzip ederiz.&quot;</em><a href=\"#_ftn256\" name=\"_ftnref256\" title=\"\">[256]</a></p>\n\n<p dir=\"LTR\">\n	Yine Z&uuml;beyri Hz. İmam Cafer Sadık /a.s/&#39;ın Allah Teala&#39;nın: <strong>&quot;Ve b&ouml;ylece insanlara şahit olasınız ve Resul da size şahit olsun diye, sizi orta &uuml;mmet kıldık<em>&quot;</em></strong> ayeti hakkında ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Allah Teala&#39;nın bu ayetten b&uuml;t&uuml;n kıble ehli olan tevhit ehlini mi kastettiğini sanıyorsun? Acaba Allah Teala d&uuml;nyada iken &uuml;&ccedil; kilo hurma i&ccedil;in tanıklığı kabul edilmeyen birinden kıyamet g&uuml;n&uuml; tanıklık yapmayı isteyip, b&uuml;t&uuml;n ge&ccedil;miş &uuml;mmetler &ouml;n&uuml;nde onun tanıklığını mı kabul edecek? Asla b&ouml;yle değildir. Allah Teala yaratıklarından b&ouml;yle bir şey istememiştir&quot;</em><a href=\"#_ftn257\" name=\"_ftnref257\" title=\"\">[257]</a></p>\n\n<p dir=\"LTR\">\n	Kıyamet g&uuml;n&uuml;nde Hz. Resulullah ve Ehl-i Beyt İmamları&#39;nın tanıklık edeceğine delalet eden diğer bir ayet de Allah Teala&#39;nın: &quot;De ki: &quot;<strong>&quot;De ki: Yapacağınızı yapın. Allah, Resul&uuml; ve m&uuml;minler işlediklerinizi g&ouml;recektir. Sonra da g&ouml;r&uuml;leni ve g&ouml;r&uuml;lmeyeni bilen Allah&#39;a d&ouml;nd&uuml;r&uuml;leceksiniz; O, size işlediklerinizi bildirecektir.&quot;</strong><a href=\"#_ftn258\" name=\"_ftnref258\" title=\"\">[258]</a> &nbsp;ayetidir. Bu ayette ge&ccedil;en m&uuml;minlerden maksat da Ehl-i Beyt imamlarıdır.</p>\n\n<p dir=\"LTR\">\n	Bu hususta Ehl-i Beyt İmamları kanalıyla bize ulaşan hadislerden, Allah Teala&#39;nın, &ouml;zel bir y&ouml;ntem ve vasıtayla İslam &uuml;mmetinin yaptıklarını, Resul&uuml; ve Ehl-i Beyt&#39;ine, g&ouml;sterdiği anlaşılmaktadır. Bu hadislerden bazılarına aşağıda işaret ediyoruz.</p>\n\n<p dir=\"LTR\">\n	Ebu Besir dedi ki: &quot;Hz. Ebu Abdullah İmam Sadık /a.s/ ş&ouml;yle buyurdu: <em>&quot;Her sabah, iyileriyle k&ouml;t&uuml;leriyle ameller, yani kulların amelleri, Hz. Resulullah /s.a.a/&#39;a sunulmaktadır. O halde sakının. İşte Allah Teala&#39;nın: <strong>&quot;...Yapacağınızı yapın. Allah, Resul&uuml; ve m&uuml;minler işlediklerinizi g&ouml;recektir&hellip;</strong> <strong>&quot;</strong></em><a href=\"#_ftn259\" name=\"_ftnref259\" title=\"\"><em><strong>[259]</strong></em></a><em> ayetinin anlamı budur&quot;</em> dedi ve sustu.&quot;<a href=\"#_ftn260\" name=\"_ftnref260\" title=\"\">[260]</a></p>\n\n<p dir=\"LTR\">\n	Yakup bin Şuayb dedi ki: &quot;Hz. Ebu Abdullah İmam Sadık /a.s/&#39;dan Allah Azze ve Celle&#39;nin: <strong><em>&quot;...Yapacağınızı yapın. Allah, Resul&uuml; ve m&uuml;minler işlediklerinizi g&ouml;recektir&hellip;</em></strong> &nbsp;<a href=\"#_ftn261\" name=\"_ftnref261\" title=\"\">[261]</a> ayetini sordum. İmam /a.s/: <em>&quot;Onlar /m&uuml;minler/ İmamlar&#39;dır&quot;</em> buyurdu.&quot;<a href=\"#_ftn262\" name=\"_ftnref262\" title=\"\">[262]</a></p>\n\n<p dir=\"LTR\">\n	S&uuml;maa dedi ki: &quot;Hz. Ebu Abdullah İmam Sadık /a.s/&#39;ın ş&ouml;yle buyurduğunu duydum. <em>&quot;Ne olmuş size, ni&ccedil;in Resulullah /s.a.a/&#39;ı &uuml;z&uuml;yorsunuz?&quot;</em> Bu arada adamın biri, &quot;Nasıl Hz. Resulullah&#39;ı &uuml;z&uuml;yoruz?&quot; dedi. Bunun &uuml;zerine İmam /a.s/: <em>&quot;Amelinizin o Hazret&#39;e sunulduğunu bilmiyor musunuz? Amelleriniz i&ccedil;erisinde bir isyan g&ouml;rd&uuml; m&uuml; &uuml;z&uuml;l&uuml;yor. O halde Resulullah&#39;ı &uuml;zmeyin ve onu sevindirin&quot;</em> buyurdu.&quot;<a href=\"#_ftn263\" name=\"_ftnref263\" title=\"\">[263]</a></p>\n\n<p dir=\"LTR\">\n	O halde bu ayetlerde ge&ccedil;en &uuml;mmet ve m&uuml;minlerden maksat, &uuml;mmetin tamamı olmayıp sadece Allah Teala&#39;nın &ouml;zel inayetine mazhar olan Ehl-i Beyt İmamları&#39;dır. Bu, ayetlerde belirtilen g&ouml;revin mahiyeti Ehl-i Beyt İmamları&#39;nın tefsirinden anlaşılmaktadır. Bu lafızların &ccedil;oğul anlamının, aksine &ouml;zel delil olduğu yerde, belli kişilere tahsis edilmesinde bir sakınca yoktur.</p>\n\n<p dir=\"LTR\">\n	Zira Kur&#39;an-ı Kerim&#39;de bu t&uuml;r kullanışlar &ccedil;oktur. Yani, &ccedil;oğulu ifade eden lafız kullanıldığı halde, &ouml;zelin kastedildiği tabirler Kur&#39;an-ı Kerim&#39;in beyan &uuml;sluplarından biridir.</p>\n\n<p dir=\"LTR\">\n	&Ouml;rneğin, <strong>&quot;Muhammed Allah&#39;ın el&ccedil;isidir. Beraberinde bulunanlar da, ink&acirc;rcılara karşı sert, birbirlerine merhametlidirler. Onları r&uuml;k&ucirc;a varırken, secde ederken, Allah&#39;tan l&uuml;tuf ve hoşnutluk dilerken g&ouml;r&uuml;rs&uuml;n. Onlar, y&uuml;zlerindeki secde izi ile tanınırlar. Bu, onların Tevrat&#39;ta anlatılan vasıflarıdır. İncil&#39;deki vasıfları ise ş&ouml;yledir: Onlar filizini &ccedil;ıkarmış, gitgide onu kuvvetlendirerek kalınlaşmış, g&ouml;vdesi &uuml;zerine dikilmiş, ekinci&shy;lerin hoşuna giden bir ekine benzerler. Allah b&ouml;ylece bunları &ccedil;oğaltıp kuvvetlendirmekle ink&acirc;rcıları &ouml;fkelendirir. Allah, onlardan inanıp salih amellerde bulunanlara, bağışlama ve b&uuml;&shy;y&uuml;k ecir vaat etmiştir&quot;</strong><a href=\"#_ftn264\" name=\"_ftnref264\" title=\"\">[264]</a> ayetinde ge&ccedil;en <strong>&quot;Beraberinde olanlar&quot;</strong> lafzı ilk bakışta hazretin ashabının tamamını i&ccedil;erdiği halde, ashaptan bir kısmının kastedildiği a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; Hazret&#39;in yanında olup da nifak sıfatına b&uuml;r&uuml;nenlerin sayısı da az değildi.</p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim&#39;in İsrailoğulları&#39;na hitaben <strong>&quot;... Sizi h&uuml;k&uuml;mdar kıldı...&quot;</strong><a href=\"#_ftn265\" name=\"_ftnref265\" title=\"\">[265]</a> buyurduğunu g&ouml;r&uuml;yoruz. A&ccedil;ıktır ki, h&uuml;k&uuml;mdar olan onların sadece bazılarıydı. O halde ilk bakışta &ccedil;oğulu i&ccedil;eren lafızlardan &ouml;zel bir kitlenin kastedilmesi, Kur&#39;an-ı Kerim&#39;in beyan &uuml;sluplarındandır. Yukarıda zikrettiğimiz ayetler de bu numunedendir.</p>\n\n<h4 dir=\"LTR\">\n	Beşinci Şahit Kur&#39;an-ı Kerim</h4>\n\n<p dir=\"LTR\">\n	Kıyamet g&uuml;n&uuml; şahitlik yapacaklardan biri de Kur&#39;an-ı Kerim&#39;dir. Hz. İmam Cafer Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;İnsanoğlu hesaba &ccedil;ağrılırken Kur&#39;an-ı Kerim en g&uuml;zel bir şekilde onun &ouml;n&uuml;nde gelecek ve: &quot;Ey Rabbim! Ben Kur&#39;an&#39;ım; bu ise senin kulundur. O beni tilavet etmekte kendini yorar, geceleyin uzun uzadıya beni tilavet eder ve ağlardı. Rabbim! O beni razı ettiği gibi sen de onu razı et&quot;</em> <em>diyecektir. </em></p>\n\n<p dir=\"LTR\">\n	<em>Bunun &uuml;zerine, Allah Azze ve Celle o kula sağ elini uzat diyecek ve onun sağını kendi rızası, solunu ise kendi rahmetiyle dolduracak, sonra da ona: &quot;İşte bu cennet sana mubah kılınmıştır, oku ve y&uuml;ksel&quot; denilecektir. O ise okuduğu her ayetle bir derce yukarı &ccedil;ıkacaktır.&quot;</em><a href=\"#_ftn266\" name=\"_ftnref266\" title=\"\">[266]</a></p>\n\n<h4 dir=\"LTR\">\n	Altıncı Şahit Bedenin Organları</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, kıyamet g&uuml;n&uuml; insanın dil, el, ayak gibi organlarının Allah Teala&#39;nın izniyle konuşma imk&acirc;nını bularak insanın yaptıklarına tanıklık edeceğini belirtiyor.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyurmuştur: <strong>&quot;O g&uuml;n, dilleri, elleri ve ayakları onların yaptıklarına şahitlik edecektir.&quot;</strong><a href=\"#_ftn267\" name=\"_ftnref267\" title=\"\">[267]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;O g&uuml;n onların ağızlarını m&uuml;h&uuml;rleriz, Bizimle elleri konuşur, ayakları da yaptıkla&shy;rına şahitlik eder.&quot;</strong><a href=\"#_ftn268\" name=\"_ftnref268\" title=\"\">[268]</a></p>\n\n<h4 dir=\"LTR\">\n	Yedinci Şahit Bedenin Derisi</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, kişinin bedeninin derisinin de onun yaptıklarına tanıklık edeceğini belirtmiştir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Nihayet oraya vardıklarında, kulakları, g&ouml;zleri ve derileri, yaptıkları hakkında on&shy;ların aleyhinde şahitlik edecektir. Derilerine: &quot;Ni&ccedil;in aleyhimize şahitlik ettiniz?&quot; derler. Onlar da: &quot;Bizi, her şeyi konuştu&shy;ran Allah konuşturdu. Sizi &ouml;nce yaratan O&#39;dur ve O&#39;na d&ouml;nd&uuml;r&uuml;l&uuml;yorsunuz&quot; ceva&shy;bını verirler.&quot;</strong><a href=\"#_ftn269\" name=\"_ftnref269\" title=\"\">[269]</a></p>\n\n<p dir=\"LTR\">\n	Şunu belirtmeliyiz ki, beden organlarının ve derisinin kıyamet g&uuml;n&uuml;nde tanıklık etmesinin niteliği bizce bilinmemektedir. Bu g&uuml;n bile parmak izleriyle su&ccedil;luların ortaya &ccedil;ıkarıldığı nazara alınınca, Allah Teala&#39;nın sonsuz kudreti karşısında bunun garipsenecek bir şey olmadığı a&ccedil;ıktır.</p>\n\n<p dir=\"LTR\">\n	Ancak Ehl-i Beyt İmamları, kıyamet g&uuml;n&uuml; aleyhte tanıklık edecek olan organların ink&acirc;rcıların organları olduğunu, m&uuml;minlerin organlarının ise b&ouml;yle bir tanıklık etmeyeceklerini belirtmişlerdir.</p>\n\n<p dir=\"LTR\">\n	<em>Bu hususta İmam Muhammed Bakır /a.s/ ş&ouml;yle buyurmuştur: &quot;Bedenin organları m&uuml;minin aleyhine şahitlik etmeyecektir. Bu sadece il&acirc;hi azaba m&uuml;stahak olanlar i&ccedil;in ge&ccedil;erlidir. M&uuml;minin amel defteri sağ eline verildiğinde onu okuyacak ve zerre kadar haksızlık g&ouml;rmeyeceklerdir. </em></p>\n\n<p dir=\"LTR\">\n	<em>Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;B&uuml;t&uuml;n insanları &ouml;nderleriyle beraber &ccedil;ağıracağımız o g&uuml;nde kitabı sağından verilenler var ya işte onlar kitaplarını okurlar ve kendilerine en k&uuml;&ccedil;&uuml;k bir haksızlık edilmez.&quot;</strong></em><a href=\"#_ftn270\" name=\"_ftnref270\" title=\"\">[270]</a></p>\n\n<h4 dir=\"LTR\">\n	Sekizinci Şahit Melekler</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, insanın bul&ucirc;ğ &ccedil;ağına erdiğinden itibaren yaptıklarını g&ouml;zetleyip kaydetmekle g&ouml;revli olan meleklerin, devamlı olarak onunla beraber olduğunu ve kıyamet g&uuml;n&uuml; olunca da yaptıklarına tanıklık edeceklerini belirtmektedir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Sağında ve solunda, onunla beraber oturan iki alıcı melek, yanında hazır bi&shy;rer g&ouml;zc&uuml; olarak s&ouml;ylediği her s&ouml;z&uuml; zapt ederler.&quot;</strong><a href=\"#_ftn271\" name=\"_ftnref271\" title=\"\">[271]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;Ve herkes beraberinde bir sevk eden ve bir şahit ile gelir.&quot;</strong><a href=\"#_ftn272\" name=\"_ftnref272\" title=\"\">[272]</a></p>\n\n<h4 dir=\"LTR\">\n	&nbsp;</h4>\n\n<h4 dir=\"LTR\">\n	Dokuzuncu Şahit Amel Defteri</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim insanın k&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k b&uuml;t&uuml;n eylemlerinin yazıldığı bir kitabın olduğu, kıyamet g&uuml;n&uuml; olunca da o kitabın ortaya konup okunacağını buyurmaktadır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;...Ş&uuml;phesiz el&ccedil;ilerimiz, yaptığınız hileleri yazmaktadırlar.&quot;</strong><a href=\"#_ftn273\" name=\"_ftnref273\" title=\"\">[273]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyuruyor: <strong>&quot;Yaptıkları her şey kitaplarda kayıtlıdır. K&uuml;&ccedil;&uuml;k ve b&uuml;y&uuml;k, hepsi satır satırdır.&quot;</strong><a href=\"#_ftn274\" name=\"_ftnref274\" title=\"\">[274]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyuruyor: <strong>&quot;Her &uuml;mmeti diz &ccedil;&ouml;km&uuml;ş olarak g&ouml;r&uuml;rs&uuml;n. Her &uuml;mmet kendi kitabına &ccedil;ağrılır. /Ve kendilerine denir ki/: &quot;Bug&uuml;n, size işlediğinizin karşılığı verilecektir. Bu kitabımız, y&uuml;z&uuml;n&uuml;ze karşı ger&ccedil;eği s&ouml;yler. Biz yaptıklarınızı ş&uuml;phesiz bir bir kaydediyorduk.&quot;</strong><a href=\"#_ftn275\" name=\"_ftnref275\" title=\"\">[275]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyuruyor: &quot;<strong>&quot;Her insanın işlediklerini boynuna dolamışız. Kıyamet g&uuml;n&uuml; de onun i&ccedil;in, &ouml;n&uuml;nde a&ccedil;ılmış olarak bulacağı bir kitap &ccedil;ıkarırız.</strong> <strong>Kitabını oku, bug&uuml;n sana, hesap g&ouml;r&uuml;c&uuml; olarak kendi nefsin yeter.&quot;</strong><a href=\"#_ftn276\" name=\"_ftnref276\" title=\"\">[276]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;Ve kitap /amel defteri/ ortaya konulur, su&ccedil;luların onda olanlardan korku i&ccedil;inde olduklarını g&ouml;r&uuml;rs&uuml;n. &quot;Vay h&acirc;limize derler, bu nasıl kitapmış! K&uuml;&ccedil;&uuml;k b&uuml;y&uuml;k, hi&ccedil;bir şey bırakmaksızın, hepsini sayıp d&ouml;km&uuml;ş!&quot; b&ouml;ylece yaptıklarını &ouml;nlerinde hazır bulurlar. Rabbin hi&ccedil; kimseye zulmetmez.&quot;</strong><a href=\"#_ftn277\" name=\"_ftnref277\" title=\"\">[277]</a></p>\n\n<h4 dir=\"LTR\">\n	Onuncu Şahit Yery&uuml;z&uuml;</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim, yery&uuml;z&uuml;n&uuml;n Allah Teala&#39;nın izniyle kıyamet g&uuml;n&uuml; konuşarak &uuml;zerinde olup bitenleri anlatacağını belirtmektedir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;İşte o g&uuml;n, yer, Rabbinin ona vahyetmesiyle kendi haberlerini anlatır.&quot;</strong><a href=\"#_ftn278\" name=\"_ftnref278\" title=\"\">[278]</a></p>\n\n<p dir=\"LTR\">\n	Bir hadiste ş&ouml;yle yazıyor: &quot;Hz. Resulullah /s.a.a/ Zelzele Suresi&#39;ni okurken <strong>&quot;İşte o g&uuml;n, yer, kendi haberlerini anlatır&quot;</strong> ayetine gelince; <em>&quot;Yerin neleri anlatacağını biliyor musunuz? Cebrail bana kıyamet g&uuml;n&uuml; olduğunda yerin &uuml;zerinde vaki olan b&uuml;t&uuml;n olup bitenleri anlatacağını bildirdi&quot;</em> buyurdu.&quot; <a href=\"#_ftn279\" name=\"_ftnref279\" title=\"\">[279]</a></p>\n\n<p dir=\"LTR\">\n	Yine hadislerde, Hz. Resulullah /s.a.a/&#39;in bulunduğu bir yerden orada iki rek&acirc;t namaz kılmadan ayrılmadığı ve: <em>&quot;Yerin benim namaz kılmama tanıklık etmesi i&ccedil;in b&ouml;yle yapıyorum&quot;</em> buyurduğu nakledilmiştir.<a href=\"#_ftn280\" name=\"_ftnref280\" title=\"\">[280]</a></p>\n\n<p dir=\"LTR\">\n	Yine Ebu Kahmas diyor: &quot;Hz. İmam Sadık /a.s/&#39;a: &quot;Kişi, nafile namazlarını bir yerde mi kılmalı, yoksa değişik yerlerde mi?&quot; diye sordum. İmam /a.s/: <em>&quot;Hayır, değişik yerlerde kılmalı. Zira yer ona tanıklık edecektir&quot; </em>buyurdu.&quot; <a href=\"#_ftn281\" name=\"_ftnref281\" title=\"\">[281]</a></p>\n\n<h4 dir=\"LTR\">\n	On Birinci Şahit Zaman Dilimleri</h4>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde, insanın &ouml;mr&uuml; s&uuml;resince ge&ccedil;irdiği ay ve g&uuml;n gibi zaman dilimlerinin de insanın yaptıklarına şahitlik yapacağı bildirilmiştir.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;&Acirc;demoğluna gelen her yeni g&uuml;n, ona ş&ouml;yle seslenir: &quot;Ey &Acirc;demoğlu! Ben yeni bir g&uuml;n&uuml;m, ben sana şahitlik edeceğim. &Ouml;yleyse, bende hayır amel işle ki, kıyamet g&uuml;n&uuml; senin hayrına tanıklık edeyim. &Ccedil;&uuml;nk&uuml; sen bir daha beni asla bulamayacaksın.&quot;</em><a href=\"#_ftn282\" name=\"_ftnref282\" title=\"\">[282]</a></p>\n\n<p dir=\"LTR\">\n	Yine o Hazret ş&ouml;yle buyurmuştur: <em>&quot;Gece olunca; nida eder, onun sesini insan ve cinlerden başka b&uuml;t&uuml;n yaratıklar işitir. O, ş&ouml;yle der: &quot;Ey &Acirc;demoğlu! Ben, bende olan her şeyle birlikte şahitlik edeceğim. &Ouml;yleyse, benden bir şey almaya &ccedil;alış. &Ccedil;&uuml;nk&uuml; eğer g&uuml;neş doğarsa, artık bende hayrını artıramaz, yaptığın bir g&uuml;nah i&ccedil;in de af dileyemezsin.&quot;</em><a href=\"#_ftn283\" name=\"_ftnref283\" title=\"\">[283]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resulullah ş&ouml;yle buyurmuştur: <em>&quot;Bilin ki; nasıl ki, Allah Teala sizlere, adil şahit tutarak; canınız, dininiz ve malınız i&ccedil;in ihtiyatlı olmanızı emretmişse, &ouml;ylece kendisi de kulları hakkında ihtiyat ederek onlara şahitler tayin etmiştir. O halde kendinizle ilgili işlerde şahit tutunuz. Allah Teala&#39;nın da her kuluna b&uuml;t&uuml;n yaratıklarından şahitleri ve takip&ccedil;ileri vardır. Onlar, o kulu &ouml;n&uuml;nden ve arkasından korur ve onun yaptığı amelleri, konuştuğu s&ouml;zleri ve bakışlarını kaydederler. Onun bulunduğu yer par&ccedil;ası da Rabbinin onun leh veya aleyhine olan şahitlerindendir. Geceler, g&uuml;nd&uuml;zler ve aylar da Allah&#39;ın onun leh veya aleyhine tanıklık yapacak şahitleridir. Kulun amellerini kaydeden melekler de Allah&#39;ın kulunun leh veya aleyhine tanıklık edecek şahitleridir. Nice saadetli kişiler var ki, kıyamet g&uuml;n&uuml; bunların tanıklığı ile saadete ererler, nice de bedbaht kişiler var ki, kıyamet g&uuml;n&uuml; bunların tanıklığıyla bedbaht olurlar. Kıyamet g&uuml;n&uuml; olunca Allah Azze ve Celle b&uuml;t&uuml;n yaratıklarını bir vadide toplayacak, onların tamamı g&ouml;z &ouml;n&uuml;nde olup, nida edenin sesini duyacaklardır. Geceleri, g&uuml;nd&uuml;zleri mahşere getirip, yer par&ccedil;alarını ve ayları kulların amellerine tanıklık etmeye davet edecektir. Kim, salih amel yapmış olursa, organları, &uuml;zerinde yaşadığı yer par&ccedil;acıkları, &ouml;mr&uuml;n&uuml; ge&ccedil;irdiği, ayları, yılları, g&uuml;nleri, geceleri ve b&uuml;t&uuml;n saatleri onun lehine tanıklık edecek ve b&ouml;ylece o ebedi saadete kavuşacaktır. Kim de k&ouml;t&uuml; amel sahibi olursa, organları, &uuml;zerinde yaşadığı yer par&ccedil;aları, &ouml;mr&uuml;n&uuml; ge&ccedil;irdiği ayları, yılları, g&uuml;nd&uuml;zleri, geceleri ve b&uuml;t&uuml;n saatleri onun aleyhine tanıklık yapacak, b&ouml;ylece o ebedi bedbahtlığa ulaşacaktır. &Ouml;yleyse, kıyamet g&uuml;n&uuml; i&ccedil;in amel edin, feryad-u figan g&uuml;n&uuml; olup herkesin bir araya toplanacağı g&uuml;n i&ccedil;in azık hazırlayın. İlahi takvayla isyanlardan ka&ccedil;ının ki, kurtuluş beklenilsin. Bilin ki, kim Recep ve Şaban aylarının h&uuml;rmetini korur ve Allah&#39;ın en b&uuml;y&uuml;k ayı olan Ramazan ayına oru&ccedil; tutarak kavuşturursa, bu aylar kıyamet g&uuml;n&uuml; onun lehine tanıklık edip, kendilerinin ihtiramını koruduğunu bildirecekler. O g&uuml;n bir nida eden: &quot;Ey Receb, ey Şaban, ey Ramazan bu kulun sizde yaptığı ameli nasıldı? Nasıl Allah&#39;a itaat ederdi?&quot; diye nida edecektir. Bunun &uuml;zerine, Recep, Şaban ve Ramazan ayları: &quot;Ey Rabbimiz! Bu kulun bizden sana itaat etmek i&ccedil;in yardım almaktan başka bir şey yapmadı. Senin fazlına hazırlanmaktan başka bir şey talep etmedi. Senin rızanı ve muhabbetini kazanmak i&ccedil;in &ccedil;aba harcayıp durdu&quot; diye cevap verecekler. Bunun &uuml;zerine, Allah Teala bu ayların y&ouml;netimiyle g&ouml;revli olan meleklere: &quot;Siz bu tanıklık i&ccedil;in ne dersiniz?&quot; buyuracaktır. Onlar da: &quot;Ey Rabbimiz! Recep, Şaban ve Ramazan ayları doğru s&ouml;yl&uuml;yorlar. Bu kulunu, sana itaat etmekte ciddi, senin rızanı kazanmakta &ccedil;aba g&ouml;steren, iyilik ve ihsan işinde koşan biri olarak g&ouml;rd&uuml;k. O, bu ayları peş peşe oru&ccedil; tutmaktan sevin&ccedil; ve neşe duyardı. Onlarda senin rahmetini ve affını arzu ederdi. Senin yasaklarından sakınır, senin teşvik ettiğin şeylere de koşardı. O; karnıyla, şehvetiyle, g&ouml;z&uuml;yle, kulağıyla ve b&uuml;t&uuml;n organlarıyla oru&ccedil; tutardı. O, bu aylarda g&uuml;nd&uuml;zleri susuz kalıp oru&ccedil; tutar, geceleri de uyanık kalıp ibadet ederdi. O, bu aylarda fakirlere ve &ouml;ks&uuml;zlere &ccedil;ok yardım ederdi. Onun, senin kullarına &ccedil;ok ihsan ve iyiliği dokunurdu. O, bu aylara g&uuml;zel arkadaşlık eder, onlardan ayrılırken de g&uuml;zel ayrılırdı. O, bu aylar sona erdikten sonra senin haramlarına yaklaşmazdı. Bu kulun ne g&uuml;zel bir kul idi!&quot; cevabını verirler. İşte o zaman, Cenab-ı Hak o kulun cennete g&ouml;t&uuml;r&uuml;lmesini emreder. Melekler onu hediyeler ve ikramla karşılarlar. Onu nur bineğine bindirip, bitişi olmayan nimetlere, eskimeyen ve sakinleri &ccedil;ıkarılmayan, gen&ccedil;leri ve hizmet&ccedil;ileri ihtiyarlamayan, neşesi kesilmeyen, yenileri eskinmeyen ve neşesine bulut &ccedil;&ouml;kmeyen, eve /cennete/ g&ouml;t&uuml;r&uuml;rler. Orada onlara ne bir zahmet, ne de bir yorgunluk dokunur. Onlar orada azaptan eman bulurlar, k&ouml;t&uuml; muhasebeden korunurlar. Onların yeri ne de y&uuml;ce, ne de kerametli bir yerdir.&quot;</em><a href=\"#_ftn284\" name=\"_ftnref284\" title=\"\">[284]</a></p>\n\n<h4 dir=\"LTR\">\n	On İkinci Şahit Amelin Kendi Tecess&uuml;m&uuml;</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ayetleri ve Hz. Resul ile Ehl-i Beyt İmamları&#39;ndan gelen hadislerden istifade ettiğimiz diğer bir konu da insanın &ouml;ld&uuml;kten sonra berzah &acirc;leminde ve kıyamet g&uuml;n&uuml; d&uuml;nyada yaptığı amellerinin tecess&uuml;m ederek karşısına dikileceği konusudur. Amelin tecess&uuml;m etmesi ger&ccedil;ekte bizzat amelin kendisinin insanın yaptıklarına tanıklık etmesidir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Herkes, yaptığı iyiliği de k&ouml;t&uuml;l&uuml;ğ&uuml; de karşısında hazır bulacağı o g&uuml;nde, kendisiyle yaptığı k&ouml;t&uuml;l&uuml;k arasında uzun bir mesafenin olmasını arzulayacaktır...&quot;</strong><a href=\"#_ftn285\" name=\"_ftnref285\" title=\"\">[285]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayeti kerime kıyamet g&uuml;n&uuml; bizzat insanın yaptığı iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n tecess&uuml;m ederek insanın &ouml;n&uuml;nde hazır olacağını ve k&ouml;t&uuml;l&uuml;k işleyenin kendisiyle yaptığı k&ouml;t&uuml;l&uuml;ğ&uuml;n arasında uzun bir mesafe olmasını arzulayacağını buyurmaktadır.</p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Yetimlerin mallarını haksız yere yiyenler, karınlarına ancak ateş tıkınmış olurlar, zaten onlar &ccedil;ılgın aleve atılacaklardır.&quot;</strong><a href=\"#_ftn286\" name=\"_ftnref286\" title=\"\">[286]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayeti kerime de, haksız yere yenen yetim malının, kıyamet g&uuml;n&uuml; karna tıkınmış ateş şeklinde tecess&uuml;m edeceğini beyan buyurmaktadır.</p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyuruyor: <strong>&quot;Bug&uuml;n hi&ccedil;bir kimse en ufak bir haksızlığa uğramaz. Siz orada işlediklerinizden başka&shy;sıyla karşılık g&ouml;rmezsiniz.&quot;</strong><a href=\"#_ftn287\" name=\"_ftnref287\" title=\"\">[287]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayeti kerimeden insanın kıyamet g&uuml;n&uuml; amelinden gayri bir şeyi bulamayacağı anlaşılmaktadır. Bu da insanın amelinin kıyamet g&uuml;n&uuml; tecess&uuml;m ederek ona d&ouml;neceğini kanıtlamaktadır.</p>\n\n<p dir=\"LTR\">\n	Hadislere gelince, bu konu daha a&ccedil;ık bir şekilde ortaya konmuştur. Hz. Resulullah Kays bin Asim&#39;e ş&ouml;yle buyurmuştur: <em>&quot;Ey Kays! Ş&uuml;phesiz seninle beraber defnedilecek bir arkadaşın olacak. Seninle beraber defnedilecek o arkadaşın canlıdır, sen ise &ouml;l&uuml;s&uuml;n. Eğer o arkadaşın kerim olursa, sana ikram edecek ve eğer al&ccedil;ak tabiatlı ve cimri olursa sana acı &ccedil;ektirecektir. Sonra o seninle mahşere gelecek, sen de onunla beraber mahşere geleceksin ve sen ondan gayri kimseden sorulmayacaksın. &Ouml;yleyse, o arkadaşının salih olmasına &ccedil;alış ki, eğer salih olursa, onunla arkadaş olursun, ama eğer fasit olursa, ondan gayri kimseden korkmazsın. İşte o senin kendi amelindir.&quot;</em><a href=\"#_ftn288\" name=\"_ftnref288\" title=\"\">[288]</a></p>\n\n<p dir=\"LTR\">\n	Biz berzah &acirc;leminden bahsederken bu anlamı ifade eden bir&ccedil;ok hadise işaret ettik. İsteyen o b&ouml;l&uuml;me m&uuml;racaat edebilir.</p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu hadiste insanın amelinin tecess&uuml;m edip tanıklık yapacağı a&ccedil;ık bir şekilde beyan edilmiştir.</p>\n\n<p dir=\"LTR\">\n	Amellerin tecess&uuml;m etmesi mantığa aykırı bir olay değildir. G&uuml;n&uuml;m&uuml;zde, d&uuml;nyada hi&ccedil;bir şeyin yok olmadığı sabit olmuştur. Hatta amellerimiz bile &ccedil;eşitli enerjilere d&ouml;n&uuml;şmektedir. Konuştuklarımız &ouml;zel ses dalgaları şeklinde havada dağılmaktadır. Dağılan ses dalgaları bir takım engellere, /etraftaki duvarlara ve bizlerin bedenlerine/ &ccedil;arptıktan sonra başka bir enerjiye d&ouml;n&uuml;şmektedir. O enerjinin de defalarca başka şeylere d&ouml;n&uuml;şmesi m&uuml;mk&uuml;nd&uuml;r. O halde yapılan ameller yok olup gitmemektedir.</p>\n\n<p dir=\"LTR\">\n	Yine bilim adamlarının yaptıkları deneylere g&ouml;re, madde ve enerji arasında yakın bir ilişki vardır. Başka bir deyimle, aslında madde ve enerji bir ger&ccedil;eğin farklı tecellileridirler. Madde yoğunlaşarak cisme d&ouml;n&uuml;şen enerjidir. Enerji ise onun dağılışıdır. Dolayısıyla belli şartlar altında birbirlerine d&ouml;n&uuml;şmeleri m&uuml;mk&uuml;nd&uuml;r. Bu değerlendirmeye g&ouml;re, s&ouml;zlerimiz ve yaptıklarımız ortadan kaybolmamaktadır ve k&acirc;inatı var edenin emri ile tekrar bir araya toplanıp cisme d&ouml;n&uuml;şmesi hi&ccedil;te akıl almaz bir şey değildir.</p>\n\n<p dir=\"LTR\">\n	O halde insanların yaptıkları &ccedil;eşitli şekillerde zahir olabilirler. İyi ameller nimetlere, k&ouml;t&uuml;l&uuml;kler ise azaba d&ouml;n&uuml;şebilir.</p>\n\n<p dir=\"LTR\">\n	İşte bunun i&ccedil;indir ki, Kur&#39;an-ı Kerim: <strong>&quot;Yetimlerin mallarını haksız olarak yiyenler karınlarına ancak ateş tıkınmış olurlar ve yakında alevli bir ateşe atılacaklardır.&quot;</strong><a href=\"#_ftn289\" name=\"_ftnref289\" title=\"\">[289]</a> buyurarak, yetim malını haksız yere yemenin, g&ouml;r&uuml;n&uuml;rde lezzetli bir yemeği yemek gibi g&ouml;r&uuml;nse bile, kıyamet g&uuml;n&uuml; ateş yemeğe d&ouml;n&uuml;şeceğine işaret etmektedir.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;dan naklettiğimiz hadis ise bu ger&ccedil;eği daha a&ccedil;ık olarak ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	O halde amellerimizin dış g&ouml;r&uuml;n&uuml;ş&uuml;n&uuml;n haricinde bir de ger&ccedil;ek y&uuml;z&uuml; vardır. Amellerin bu ger&ccedil;ek y&uuml;z&uuml; bu d&uuml;nyada gizli kalsa da ahirette meydana &ccedil;ıkarak kişinin leh veya aleyhine şahitlik edecektir.</p>\n\n<h2 dir=\"LTR\">\n	Hesap</h2>\n\n<p dir=\"LTR\">\n	Kıyamet g&uuml;n&uuml; t&uuml;m mahl&ucirc;kat, d&uuml;nyada b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k yaptıklarından dolayı hesaba &ccedil;ekileceklerdir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Andolsun ki, kendilerine peygamber g&ouml;nderilenlere de soracağız, peygamberlere de&hellip;&quot;</strong><a href=\"#_ftn290\" name=\"_ftnref290\" title=\"\">[290]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;...Mutlaka yapmakta olduğunuz şeylerden sorguya &ccedil;ekileceksiniz.&quot;</strong><a href=\"#_ftn291\" name=\"_ftnref291\" title=\"\">[291]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala Hz. Lokman&#39;ın oğluna ş&ouml;yle nasihat ettiğini buyuruyor: <strong>&quot;Yavrucuğum! Yaptığın iş, bir hardal tanesi ağırlığında bile olsa ve bu, bir kayanın i&ccedil;inde veya g&ouml;klerde yahut yerin derinliklerinde bulunsa da, yine Allah onu ge&shy;tirip meydana kor. Doğrusu Allah, en ince işleri g&ouml;r&uuml;p bilendir ve her şeyden haberdardır.&quot;</strong><a href=\"#_ftn292\" name=\"_ftnref292\" title=\"\">[292]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;klerde ve yerde ne varsa hepsi Allah&#39;ındır. Siz i&ccedil;inizdekileri a&ccedil;ığa vursanız da saklasanız da Allah ondan dolayı sizi hesaba &ccedil;ekecektir. Sonra istediğini bağışlar, istediğine de azap verir. Ş&uuml;phesiz Allah her şeye kadirdir.&quot;</strong><a href=\"#_ftn293\" name=\"_ftnref293\" title=\"\">[293]</a></p>\n\n<h4 dir=\"LTR\">\n	Kim Sorgulayacaktır?</h4>\n\n<p dir=\"LTR\">\n	Ş&uuml;phe yok ki, yaratıkları bizzat sorgulayacak olan Allah Teala&#39;dır. Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Doğrusu onların d&ouml;n&uuml;ş&uuml; Bize&#39;dir. Ş&uuml;phesiz sonra onların sorguya &ccedil;ekilmesi de yine Bize d&uuml;şmektedir&quot;</strong><a href=\"#_ftn294\" name=\"_ftnref294\" title=\"\">[294]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Biz kıyamet g&uuml;n&uuml; i&ccedil;in adalet terazileri kurarız; hi&ccedil;bir kimse hi&ccedil;bir haksızlığa uğratıl&shy;maz. /Yapılan iş/ hardal tanesi kadar olsa bile onu getiririz. Hesap g&ouml;ren olarak Biz yeteriz.&quot;</strong><a href=\"#_ftn295\" name=\"_ftnref295\" title=\"\">[295]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;İnk&acirc;r edenlere gelince, onların işleri engin &ccedil;&ouml;llerdeki serap gibidir. Susayan kimse onu su zanneder, fakat oraya geldiğinde hi&ccedil;bir şey bulamaz. Orada Allah&#39;ı bulur ve O da hesabını g&ouml;r&uuml;r. Allah hesabı &ccedil;abuk g&ouml;rendir.&quot;</strong><a href=\"#_ftn296\" name=\"_ftnref296\" title=\"\">[296]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;O, kulların &uuml;st&uuml;nde yeg&acirc;ne H&acirc;kim&#39;dir, size koruyucular g&ouml;nderir. Nihayet bi&shy;rinize &ouml;l&uuml;m gelince el&ccedil;ilerimiz, bir eksiklik yapmaksızın onun canını alırlar, sonra ger&ccedil;ek mevlalarına d&ouml;nd&uuml;r&uuml;rler. Bilesiniz ki, h&uuml;k&uuml;m yalnız O&#39;nundur ve O, hesap g&ouml;renlerin en s&uuml;ratlisidir.&quot;</strong><a href=\"#_ftn297\" name=\"_ftnref297\" title=\"\">[297]</a></p>\n\n<p dir=\"LTR\">\n	Bir hadis-i şerifte ş&ouml;yle yazıyor: &quot;Bedevi bir Arap Hz. Resul-&uuml; Ekrem&#39;e gelerek: &quot;Yaratıkların muhasebesini kim &uuml;stlenecektir?&quot; diye sordu. Hazret: <em>&quot;Allah Teala muhasebe edecektir&quot;</em> buyurdular. Bedevi Arap: &quot;Bizzat kendi mi sorgulayacak?&quot; dedi. Hazret: <em>&quot;Evet&quot;</em> buyurdular. Bunun &uuml;zerine o bedevi Arap g&uuml;lmeye başladı. Hazret ona: &quot;Ey Arap! Ni&ccedil;in g&uuml;l&uuml;yorsun?&quot; dediler. O Arap: <em>&quot;&Ccedil;&uuml;nk&uuml; b&uuml;y&uuml;k makam sahibi, kudret bulunca af eder ve muhasebe edince de m&uuml;samaha g&ouml;sterip &ccedil;ok incelemez&quot; </em>dedi.<a href=\"#_ftn298\" name=\"_ftnref298\" title=\"\">[298]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Emir&#39;&uuml;l M&uuml;minin Ali /a.s/&#39;a: &quot;Allah bunca yaratıkları nasıl sorgulayacaktır?&quot; diye soruldu. Hazret: <em>&quot;Onca varlığa nasıl rızk veriyorsa, &ouml;ylece de hesaba &ccedil;ekecektir&quot;</em> cevabını verdi. Bu arada Hazret&#39;e: &quot;Yaratıklar O&#39;nu g&ouml;rmezken nasıl onları sorgulayabilir?&quot; şeklinde soruldu. Hazret: <em>&quot;Nasıl ki, onlar O&#39;nu g&ouml;rmezken onlara rızk veriyorsa, &ouml;ylece de onları sorgulayacaktır&quot;</em><a href=\"#_ftn299\" name=\"_ftnref299\" title=\"\">[299]</a> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Ancak Kur&#39;an-ı Kerim bir de insanın kendi kendini sorgulayacağını buyurmaktadır. Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Her insanın boynuna işlediklerini dolarız ve kıyamet g&uuml;n&uuml; a&ccedil;ılmış bulacağı bir kitap olarak &ouml;n&uuml;ne &ccedil;ıkarırız. &quot;Kitabını oku, bug&uuml;n, hesap g&ouml;r&uuml;c&uuml; olarak sen kendine yetersin&quot; deriz.</strong><strong>&quot;</strong><a href=\"#_ftn300\" name=\"_ftnref300\" title=\"\">[300]</a></p>\n\n<p dir=\"LTR\">\n	O halde kıyamet g&uuml;n&uuml; bir de insanın kendisi kendini, kendi vicdanında muhasebe edip kendi hakkında h&uuml;k&uuml;m verecektir.</p>\n\n<p dir=\"LTR\">\n	Burada şunu da belirtmeliyiz ki, Ehl-i Beyt İmamları&#39;ndan bize ulaşan hadislerde kulların sorgulamasına katılacak &uuml;&ccedil;&uuml;nc&uuml; makamın, her &uuml;mmetin peygamberi ile Allah Teala&#39;nın her peygamberden sonra kulları arasında h&uuml;ccet olarak tayin ettiği imamlar olacağı belirtilmiştir. Hatta bazı m&uuml;fessirler <strong>&quot;Doğrusu onların d&ouml;n&uuml;ş&uuml; Bize&#39;dir. Ş&uuml;phesiz sonra hesaplarını g&ouml;rmek de Bize d&uuml;şmektedir&quot;</strong><a href=\"#_ftn301\" name=\"_ftnref301\" title=\"\">[301]</a> ayetinde ve benzeri ayetlerde Allah Teala&#39;nın tekil kip yerine &ccedil;oğul kipini kullanmasının buna işaret ettiğini yazmışlardır.</p>\n\n<p dir=\"LTR\">\n	Fakat biz bahsin uzamaması i&ccedil;in bu hadislere değinmiyoruz. İsteyenler ilgili kitaplarda bu hadisleri g&ouml;rebilirler.</p>\n\n<h4 dir=\"LTR\">\n	Kıyamet G&uuml;n&uuml; Nelerden Sorgulanacağız?</h4>\n\n<p dir=\"LTR\">\n	Ger&ccedil;i yukarıda işaret ettiğimiz ayetlerden insanın b&uuml;t&uuml;n amel ve durumlarından sorgulanacağı anlaşılıyorsa da, hem Kur&#39;an-ı Kerim&#39;den, hem de hadislerden bazı şeylerin &ouml;nem arzettiğini ve onlardan &ouml;zellikle sorgulanacağı belirtilmiştir.</p>\n\n<p dir=\"LTR\">\n	Bunlardan biri Allah Teala&#39;nın insana verdiği nimetleridir. Bu konuda Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Sonra o g&uuml;n, nimetlerden muhakkak sorguya &ccedil;ekileceksiniz.&quot;</strong><a href=\"#_ftn302\" name=\"_ftnref302\" title=\"\">[302]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın insana bahşettiği, insanın yararına olup, tek&acirc;m&uuml;l ve mutluluğuna sebep olan her şey nimettir, ister zahiri /aşik&acirc;r/ nimet olsun; hayat, sağlık vb. gibi, ister batini /gizli/ nimet olsun, idrak ve akıl gibi. İnsan nimetlerden dolayı sorgulanırken bu nimetleri gerektiği gibi, gerektiği yerlerde kullanıp kullanmadığından sorgulanacaktır. Yoksa y&uuml;ce kerem sahibi Hak Teala verdiği ekmek ve suyu sormaktan &ccedil;ok y&uuml;cedir. Allah Teala&#39;nın insana bahşettiği manevi nimetlerin başında beşeri hidayet i&ccedil;in g&ouml;nderdiği peygamberler ve insanlara &ouml;nder tayin ettiği imamlar gelmektedir. İşte Ehl-i Beyt İmamları&#39;nın; <em>&quot;Kıyamet g&uuml;n&uuml; insanlar, biz Ehl-i Beyt&#39;in velayet ve sevgisinden sorguya &ccedil;ekilecekler&quot;</em> buyruğu bu kategoriye girmektedir.</p>\n\n<p dir=\"LTR\">\n	Cemil diyor; Hz. İmam Cafer Sadık /a.s/&#39;a Allah Teala&#39;nın <strong>&quot;Sonra o g&uuml;n, nimetlerden muhakkak sorguya &ccedil;ekileceksiniz&quot;</strong><a href=\"#_ftn303\" name=\"_ftnref303\" title=\"\">[303]</a> ayetini sorduğumda, İmam /a.s/ ş&ouml;yle buyurdular: <em>&quot;Bu &uuml;mmet kendilerine verilen iki nimetten sorgulanacaklardır. İlk olarak Resulullah /s.a.a/&#39;den sonra onun Ehl-i Beyt&#39;inden.&quot;</em><a href=\"#_ftn304\" name=\"_ftnref304\" title=\"\">[304]</a></p>\n\n<p dir=\"LTR\">\n	İbrahim bin Abbas es- Suli ş&ouml;yle diyor: &quot;Hz. İmam Rıza /a.s/&#39;ın huzurunda bulunduğumuz bir g&uuml;n, Hazret: <em>&quot;D&uuml;nyada hakiki bir nimet yoktur&quot;</em> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Bu arada orada bulunan fakihlerden bazıları Allah Teala&#39;nın <strong>&quot;Sonra o g&uuml;n, nimetlerden muhakkak sorguya &ccedil;ekileceksiniz&quot;</strong> ayetini okuyarak, bu nimetin soğuk su olduğunu s&ouml;yledi.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine, Hz. İmam Rıza y&uuml;ksek sesle; <em>&quot;Bu sizin tefsirinizdir. Siz ayeti b&ouml;yle tefsir edip &ccedil;eşitli anlamlara yorumluyorsunuz&quot;</em> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Bu sırada fakihlerin bazıları nimetten maksadın soğuk su, bazıları g&uuml;zel yemekler, diğer bazıları ise uygu lezzeti olduğunu ileri s&uuml;rd&uuml;ler.</p>\n\n<p dir=\"LTR\">\n	Bunun &uuml;zerine İmam /a.s/ ş&ouml;yle buyurdu: <em>&quot;Babam babası aracılığıyla bana şunu nakletti ki, Allah Teala&#39;nın bu ayetiyle ilgili sizin bu g&ouml;r&uuml;şleriniz Hz. İmam Cafer Sadık /a.s/&#39;a s&ouml;ylendiğinde Hazret sinirlenerek ş&ouml;yle buyurdu: &quot;Allah Azze ve Celle kullarına ihsan ettiği şeyden dolayı onları sorgulayarak minnet vurmaz. Nimetten dolayı minnet vurmak yaratıklara yakışmayan bir eylemdir. O halde nasıl kullara yakıştırılamayan b&ouml;yle bir şey y&uuml;ce yaratıcıya isnat edilebilir? Nimetten maksat biz Ehl-i Beyt&#39;in sevgisi ve velayetidir. Allah Teala tevhit ve n&uuml;b&uuml;vvetten sonra onu soracaktır. Zira kul gereğince ona vefa ederse, bu onu nimetleri bol olan cennete g&ouml;t&uuml;r&uuml;r.&quot;</em><a href=\"#_ftn305\" name=\"_ftnref305\" title=\"\">[305]</a></p>\n\n<p dir=\"LTR\">\n	Bir hadiste yer aldığı &uuml;zere Peygamber-i Ekrem /s.a.a/ ş&ouml;yle buyurmuşlardır: <em>&quot;Kıyamet g&uuml;n&uuml; kul adımını atmadan d&ouml;rt şeyden sorgulanacaktır:</em></p>\n\n<p dir=\"LTR\">\n	<em>1-&nbsp; &Ouml;mr&uuml;n&uuml; nasıl t&uuml;kettiğinden</em></p>\n\n<p dir=\"LTR\">\n	<em>2-&nbsp; Gen&ccedil;liğini nasıl ge&ccedil;irdiğinden </em></p>\n\n<p dir=\"LTR\">\n	<em>3-&nbsp; Mal varlığını nasıl kazanıp nerede harcadığından</em></p>\n\n<p dir=\"LTR\">\n	<em>4-&nbsp; Biz Ehl-i Beyt&#39;in sevgisinden&quot;</em><a href=\"#_ftn306\" name=\"_ftnref306\" title=\"\">[306]</a></p>\n\n<p dir=\"LTR\">\n	Allah Teala, insanın uzuvlarına yaptıkları sorulacağını bildiriyor. Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Bilmediğin şeyin ardına d&uuml;şme; doğrusu kulak, g&ouml;z ve kalp /akıl/, bunların hepsi o şeyden sorumlu olur.&quot;</strong><a href=\"#_ftn307\" name=\"_ftnref307\" title=\"\">[307]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Cafer Sadık /a.s/ bu ayetle ilgili olarak: <em>&quot;Kulak işittiği şeylerden, g&ouml;z bakıp g&ouml;rd&uuml;ğ&uuml; şeylerden, kalp de itikat ettiği şeylerden sorgulanacaktır&quot; </em>buyurdu.</p>\n\n<p dir=\"LTR\">\n	Bazı hadislerde kıyamet g&uuml;n&uuml; kula sorulacak ilk amelin namaz olacağı, eğer namazı kabul edilirse, diğer amellerinin de muhasebe edileceği, aksi takdirde diğer amellerinin hesabına bakılmayacağı yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Kulun ilk muhasebe edilecek ameli namazıdır. Eğer namazı kabul edilirse, diğer amelleri de kabul olacaktır ve eğer namazı kabul edilmezse, diğer amelleri de reddedilecektir.&quot;</em><a href=\"#_ftn308\" name=\"_ftnref308\" title=\"\">[308]</a></p>\n\n<h4 dir=\"LTR\">\n	Hesabı Kolay Olanlar</h4>\n\n<p dir=\"LTR\">\n	Kolay bir hesaptan ge&ccedil;enler, iman sahibi olup amel defterleri sağ ellerine verilenlerdir. Onların k&uuml;&ccedil;&uuml;k g&uuml;nahları ve s&uuml;r&ccedil;meleri olsa da, Allah Teala onların hatalarından ge&ccedil;ip hesaplarını kolaylaştıracaklardır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Kimin amel defteri sağından verilirse, o, kolay bir hesapla hesaba &ccedil;ekilecek ve sevin&ccedil;le ailesine d&ouml;necektir.&quot;</strong><a href=\"#_ftn309\" name=\"_ftnref309\" title=\"\">[309]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;a: &quot;Kolay hesap nedir?&quot; diye sorulunca, Hazret: <em>&quot;Kişinin amel defterine bakılır ve ge&ccedil;ilir&quot;</em> buyurdu.</p>\n\n<p dir=\"LTR\">\n	Yine Resul-i Ekrem /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;&Uuml;&ccedil; sıfat kimde olursa, Allah onun hesabını kolay tutup cennetine g&ouml;t&uuml;recektir. </em></p>\n\n<p dir=\"LTR\">\n	<em>1-&nbsp; Sana vermeyen ve mahrum bırakana ihsan edip verenlerden olasın</em></p>\n\n<p dir=\"LTR\">\n	<em>2-&nbsp; Senden akrabalık ve dostluk bağını kesenle irtibat kurasın</em></p>\n\n<p dir=\"LTR\">\n	<em>3-&nbsp; Sana zul&uuml;m edeni affedesin.&quot;</em><a href=\"#_ftn310\" name=\"_ftnref310\" title=\"\">[310]</a></p>\n\n<h4 dir=\"LTR\">\n	Hesabı Zor olanlar</h4>\n\n<p dir=\"LTR\">\n	Allah Teala kıyamet g&uuml;n&uuml; bazılarının zor hesaptan ge&ccedil;irileceklerini bildiriyor. Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;...Ve k&ouml;t&uuml; muhasebeden korkarlar&quot;</strong><a href=\"#_ftn311\" name=\"_ftnref311\" title=\"\">[311]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Allah Teala kıyamet g&uuml;n&uuml; kuluna verdiği akıl oranında onun hesabı &uuml;zerinde dikkat edecektir.&quot;</em><a href=\"#_ftn312\" name=\"_ftnref312\" title=\"\">[312]</a></p>\n\n<p dir=\"LTR\">\n	Hammad bin Osman diyor: &quot;Hz. İmam Cafer Sadık /a.s/, bazı m&uuml;min kardeşlerinin şik&acirc;yette bulunduğu bir kişiye: <em>&quot;Ni&ccedil;in falan kardeşin senden şik&acirc;yet ediyor?&quot;</em> dedi. O adam: &quot;Hakkımı incesiyle hesap edip almamın da mı şik&acirc;yeti olur?&quot; dedi. Bunun &uuml;zerine İmam /a.s/ sinirli bir vaziyette oturarak ş&ouml;yle buyurdu: <em>&quot;Sanki sen inceden inceye hesap ettiğinde k&ouml;t&uuml;l&uuml;k etmediğini mi sanıyorsun? Acaba Allah Teala&#39;nın m&uuml;minlerden hik&acirc;ye ettiği <strong>&quot;Onlar k&ouml;t&uuml; muhasebeden korkarlar&quot;</strong> s&ouml;zlerinde m&uuml;minlerin Allah Teala&#39;nın onlara zul&uuml;m etmesinden mi korktuklarını nakletmek istiyor? Hayır, andolsun Allah&#39;a ki, onların korktuğu Allah Teala&#39;nın hesapta dikkat edip ince hesaba tutmasıdır. İşte Allah Teala hesapta dikkat edip incelemeyi k&ouml;t&uuml; hesap saymıştır. O halde kim hesabında inceden inceye dikkat ederse k&ouml;t&uuml;l&uuml;k yapmıştır.&quot;</em><a href=\"#_ftn313\" name=\"_ftnref313\" title=\"\">[313]</a></p>\n\n<p dir=\"LTR\">\n	Bu hadisten kıyamet g&uuml;n&uuml;nde zor hesaba tutulacakların, bu d&uuml;nyada kardeşlerinin hatalarını bağışlamayan, onlara zorluk &ccedil;ıkaran bor&ccedil;lu olan kardeşlerinin durumlarını g&ouml;zetmeyen kimseler olacağı anlaşılmaktadır.</p>\n\n<h4 dir=\"LTR\">\n	Muhasebesiz Cennete Gidecekler</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ayetleri ve Hz. Resulullah ve Ehl- Beyt İmamları&#39;ndan gelen hadislerden, kıyamet g&uuml;n&uuml; bir kısım insanların amellerinin muhasebe edilmesine gerek duyulmaksızın cennete girecekleri anlaşılmaktadır</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/ babaları aracığıyla Hz. Resulullah /s.a.a/&#39;in ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Kıyamet g&uuml;n&uuml; olunca, Allah Teala b&uuml;t&uuml;n yaratıkları bir meydanda toplayacak. Sonra Allah tarafından bir m&uuml;nadi: &quot;Sabır ehli nerededir?&quot; diye seslenecektir. Onun sesini orada bulunanların en sonunda bulunanlar da &ouml;n&uuml;nde bulunanlar gibi duyacaklardır. Bunun &uuml;zerine, bir grup insan ayağa kalkacaktır. Onları bir grup melek istikbal edecek ve onlara: &quot;Sizi sabır ehli kılan sabrettiğiniz şey neydi?&quot; diyecekler. Onlar: &quot;Biz nefsimizi Allah&#39;a itaat etmek ve isyan etmek konusunda sabrettirdik&quot; cevabını vereceklerdir. Bunun &uuml;zerine Allah Teala tarafından bir m&uuml;nadi: &quot;Kullarım doğru s&ouml;yl&uuml;yor, yol a&ccedil;ın onlar muhasebesiz cennete girsinler&quot; diye seslenecektir. Sonra yine Allah tarafından bir m&uuml;nadi: &quot;Fazl ve ihsan ehli nerededir?&quot; diye seslenecektir. Onun bu sesini orada bulunanların en sonunda bulunanlar &ouml;n saflarda bulunanlar gibi duyacaktır. Bu arada bir grup ayağa kalkacaktır. Melekler onların &ouml;n&uuml;ne gelip; &quot;Sizi fazl ve ihsan ehli kılan fazlınız neydi?&quot; diyeceklerdir. Onlar: &quot;D&uuml;nyada iken bize saygısızlık yapıldığında onu tahamm&uuml;l eder ve k&ouml;t&uuml;l&uuml;k yapıldığında onu af ederdik&quot; cevabını verirler. Bunun &uuml;zerine, Allah katından bir m&uuml;nadi: &quot;Kullarım doğru s&ouml;yl&uuml;yor, &ouml;nlerini a&ccedil;ın muhasebesiz cennete girsinler&quot; diyecektir. Sonra Allah tarafından bir m&uuml;nadi: &quot;Allah&#39;ın evindeki komşuları nerededir?&quot; diye seslenecektir. Bu m&uuml;nadinin sesini orada bulunanların en sonunda bulunanlar, &ouml;n saflarda bulunanların duyduğu gibi duyacaktır. Bu arada bir grup insan ayağa kalkacaktır. Onları da melekler istikbal edip; &quot;Sizi bu g&uuml;n Allah&#39;ın evinde komşusu kılan, d&uuml;nyada yaptığınız ameliniz neydi?&quot; diye soracaklar. Onlar: &quot;Biz Allah i&ccedil;in birbirimizi sever, Allah i&ccedil;in birbirimize bahşiş eder, Allah i&ccedil;in birbirimizi ziyaret ederdik&quot; cevabını verirler. Bunun &uuml;zerine, Allah katından bir m&uuml;nadi: &quot;Kullarım doğru s&ouml;yl&uuml;yor, &ouml;nlerini a&ccedil;ın onlar muhasebesiz olarak cennette Allah&#39;ın komşuluğuna gitsinler&quot; diye seslenecektir.&quot;</em> Sonra İmam /a.s/ ş&ouml;yle devam etti: <em>&quot;İşte bunlar Allah&#39;ın evinde O&#39;nun komşularıdır. İnsanlar korkarlar, ama onlar korkmazlar. İnsanlar muhasebeye &ccedil;ekilirler, ama onlar muhasebeye &ccedil;ekilmezler.&quot;</em><a href=\"#_ftn314\" name=\"_ftnref314\" title=\"\">[314]</a></p>\n\n<h4 dir=\"LTR\">\n	Muhasebesiz Cehenneme Gidecekler</h4>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ve Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerden k&acirc;fir ve m&uuml;şriklerin kıyamet g&uuml;n&uuml; muhasebesiz cehenneme gidecekleri anlaşılmaktadır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;De ki: &quot;Size, amelce en &ccedil;ok kayıpta bulunanları haber verelim mi?&quot; Onlar ki; d&uuml;nya hayatında, &ccedil;alışmaları boşa gitmiştir, oysa onlar g&uuml;zel iş yaptıklarını sanıyorlardı. Bunlar, Rablerinin ayetlerini ve O&#39;na kavuşmayı ink&acirc;r edenlerdir. Bu y&uuml;zden işleri boşa gitmiştir. Kıyamet g&uuml;n&uuml; Biz onlar i&ccedil;in tartı koymayacağız.&quot;</strong><a href=\"#_ftn315\" name=\"_ftnref315\" title=\"\">[315]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Rıza /a.s/ babaları aracılığıyla Hz. Resulullah /s.a.a/&#39;in ş&ouml;yle buyurduğunu nakletmiştir: <em>&quot;Allah Azze ve Celle, Allah&#39;a şirk koşanlar hari&ccedil; b&uuml;t&uuml;n yaratıkları muhasebe edecektir. Şirk koşanları ise, muhasebe etmeksizin cehennem ateşine atılmalarını emredecektir.&quot;</em><a href=\"#_ftn316\" name=\"_ftnref316\" title=\"\">[316]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Zeyn&uuml;labidin /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;...Allah&#39;ın kulları! Bilin ki, şirk ehli i&ccedil;in terazi kurulmayacak ve amel defterleri a&ccedil;ılmayacaktır.&quot;</em><a href=\"#_ftn317\" name=\"_ftnref317\" title=\"\">[317]</a></p>\n\n<h2 dir=\"LTR\">\n	Kul Hakkı</h2>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler, Allah Teala&#39;nın kıyamet g&uuml;n&uuml;nde, insanların birbirlerinin haklarına olan tecav&uuml;z ve zul&uuml;mlerini bağışlamayacağı belirtiyor.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ bu konuda ş&ouml;yle buyurmuşlardır: <em>&quot;Ey insanlar! G&uuml;nahlar; bağışlanacak olan, bağışlanmayacak olan ve &uuml;mit ve korku i&ccedil;inde olduğumuz olmak &uuml;zere &uuml;&ccedil; kısımdır. </em></p>\n\n<p dir=\"LTR\">\n	<em>Bağışlanacak olan g&uuml;nah, Allah Teala&#39;nın kulun d&uuml;nyada iken cezalandırdığı g&uuml;nahıdır. Zira Allah Teala kulunu g&uuml;nahından dolayı iki defa cezalandırmaktan daha adil, daha y&uuml;cedir. </em></p>\n\n<p dir=\"LTR\">\n	<em>Bağışlanmayacak g&uuml;nah ise, kulların birbirlerine karşı olan zul&uuml;mleridir. &Ccedil;&uuml;nk&uuml; yaratıklar kıyamet g&uuml;n&uuml; Allah Teala&#39;nın huzuruna &ccedil;ıktıklarında kendi izzetine yemin ederek ş&ouml;yle buyuracaktır: &quot;Andolsun kendi izzet ve cel&acirc;lime ki, hi&ccedil;bir zalimin zulm&uuml; benden ge&ccedil;meyecektir. Velev ki, o zul&uuml;m, el ile ele vurmak veya tırnaklamak, ya da boynuzlu bir koyunun boynuzsuz bir koyunla d&ouml;v&uuml;şmesi olsun. </em></p>\n\n<p dir=\"LTR\">\n	<em>B&ouml;ylece Allah Teala hi&ccedil;bir kimsenin kimse &uuml;zerinde bir hakkı kalmayıncaya kadar kulların bazısının bazısına karşı yaptığı zulm&uuml; kısas edecek, sonra onları muhasebeye tutacaktır. </em></p>\n\n<p dir=\"LTR\">\n	<em>Korku ve &uuml;mit i&ccedil;inde olduğumuz &uuml;&ccedil;&uuml;nc&uuml; kısım g&uuml;naha gelince, Allah Teala&#39;nın kulunun gizleyip tevbe etmeyi inayet ettiği g&uuml;nahıdır. B&ouml;ylece o kul g&uuml;nahından dolayı korku i&ccedil;inde olup, Rabbinin rahmetini &uuml;mit etmektedir. Biz de onun hakkında onun kendi hakkında taşıdığı duyguları aynen taşıyor, onun i&ccedil;in rahmeti &uuml;mit edip azap gelmesinden de korkuyoruz.&quot;</em><a href=\"#_ftn318\" name=\"_ftnref318\" title=\"\">[318]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Emir&#39;&uuml;l M&uuml;minin Ali /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Mahşer g&uuml;n&uuml; Cenab-ı Hak kullarına hitaben ş&ouml;yle buyuracaktır: &quot;Bu g&uuml;n, aranızda adaletle h&uuml;kmedeceğim. Bu g&uuml;n, katımda kimseye zulmedilmeyecektir. Bu g&uuml;n, zayıfın hakkını zorbadan alacağım. Bu g&uuml;n, mazlumun yararına, zalimden sevaplarını /varsa/ alıp mazlumun amel defterine yazmakla, ya da mazlumun g&uuml;nahını zalime ilave etmekle intikam alacağım. Bu g&uuml;n, sadece mazlumun kendi hakkından ge&ccedil;ip bağışladığı kimseler hari&ccedil;, kimse bu sarp yoldan ge&ccedil;emeyecektir.&quot;</em><a href=\"#_ftn319\" name=\"_ftnref319\" title=\"\">[319]</a></p>\n\n<h2 dir=\"LTR\">\n	Mizan ve Terazi</h2>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ayetleri ve Hz. Resulullah ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler, Allah Teala&#39;nın kıyamet g&uuml;n&uuml;, insanların hayır ve şer amellerini tartmak i&ccedil;in adalet terazisini kuracağını belirtmektedir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Biz kıyamet g&uuml;n&uuml; i&ccedil;in adalet terazileri kurarız; hi&ccedil;bir kimse hi&ccedil;bir haksızlığa uğratıl&shy;maz. /Yapılan iş/ hardal tanesi kadar olsa bile onu getiririz. Hesap g&ouml;ren olarak Biz yeteriz.&quot;</strong><a href=\"#_ftn320\" name=\"_ftnref320\" title=\"\">[320]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Kimin tartıları /iyilikleri/ ağır gelirse, işte o hoşnut edici bir hayat i&ccedil;inde olur. Kimin de tartıları /iyilikleri/ hafif kalırsa, artık onun yeri Haviye /&ccedil;ukur/dir. Nedir o /Haviye/ bilir misin? O &ccedil;ok kızgın bir ateştir.&quot;</strong><a href=\"#_ftn321\" name=\"_ftnref321\" title=\"\">[321]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;O g&uuml;n, tartı ger&ccedil;ekten hak olacaktır. Kimin tartıları ağır gelirse, işte onlar kurtulanlar&shy;dır. Kimin de tartıları hafif gelirse, işte onlar ayetlerimizi yalanladıklarından &ouml;t&uuml;r&uuml; ger&ccedil;ekten zarar edenlerdir.&quot;</strong><a href=\"#_ftn322\" name=\"_ftnref322\" title=\"\">[322]</a></p>\n\n<p dir=\"LTR\">\n	Terazi bildiğimiz tartı aletidir. Ancak tartı aleti tartılacak şeylere ve hatta zamana g&ouml;re değişebilir. Dolayısıyla Allah Teala&#39;nın kıyamet g&uuml;n&uuml; tartıların kurulacağını bildirmesinden kıyamet g&uuml;n&uuml; bu g&uuml;n nesnelerin ağırlığını tartmakta kullandığımız bir tartı ile insanların amellerini tartacağı anlamı &ccedil;ıkmaz. Elbette kıyamet g&uuml;n&uuml; insanların hayır ve şerlerini &ouml;l&ccedil;ecek tartı aleti, tartacağı şeye uygun bir tartı aleti olacaktır.</p>\n\n<p dir=\"LTR\">\n	B&uuml;y&uuml;k filozof Sadr&#39;&uuml;l M&uuml;teallihin kıyamet g&uuml;n&uuml; kullanılacak olan tartı aleti konusunda ş&ouml;yle yazıyor: &quot;Tartıların Kur&#39;an-ı Kerim&#39;de &ccedil;oğul lafzı ile ifade edilmesi, tartı aletlerinin &ccedil;ok &ccedil;eşide sahip olduğuna işaret etmek i&ccedil;indir. Bazı tartılar ilimleri tartmak, bazıları da amelleri tartmak i&ccedil;indir.</p>\n\n<p dir=\"LTR\">\n	İlimlerin &ouml;l&ccedil;eğine gelince; bil ki, Allah Teala g&ouml;kten doğru ve a&ccedil;ık bir mizan indirmiştir. Onunla manevi rızkların &ouml;l&ccedil;&uuml;s&uuml; ve manevi gıdaların ağırlığı b&uuml;t&uuml;n &ccedil;eşitleriyle bilinir, hakkı batılından ayrılır. Onunla akli cevherlerin hakikat ile ilmi suretlerin nakitleri &ouml;l&ccedil;&uuml;l&uuml;p, ahiret pazarından ge&ccedil;erli olanı ge&ccedil;erli olmayanından, halisi katışığından ayrılır. Biz Allah&#39;ın melekleri ve el&ccedil;ilerinin &ouml;ğretileriyle bu &ouml;l&ccedil;ekle &ouml;l&ccedil;me tarzını &ouml;ğrenmiş bulunmaktayız. Allah Teala <strong>&quot;Doğru bir terazi ile tartın&quot;</strong><a href=\"#_ftn323\" name=\"_ftnref323\" title=\"\">[323]</a> buyuruyor. Dolayısıyla kim Allah Teala&#39;nın kitabında Resul&uuml;&#39;ne indirdiği &ouml;l&ccedil;ekleri &ouml;ğrenirse, hidayet bulur, kim de ondan y&uuml;z &ccedil;evirir ve rey ve tahmin ile hareket ederse, sapar, kayar ve cehenneme d&uuml;şer. Allah Teala&#39;nın: <strong>&quot;O, g&ouml;ğ&uuml; y&uuml;kseltmiş; tartıyı koymuştur. Sakın tartıda tecav&uuml;z etmeyin. &Ouml;l&ccedil;&uuml;y&uuml; adaletle tutun ve eksik tartmayın&quot;</strong><a href=\"#_ftn324\" name=\"_ftnref324\" title=\"\">[324]</a> buyruğunu ve keza: <strong>&quot;Andolsun ki biz peygamberlerimizi belgelerle g&ouml;nderdik ve insanların adaleti ayakta tutmaları i&ccedil;in onlarla birlikte Kitabı ve &ouml;l&ccedil;&uuml;y&uuml; indirdik;&quot;</strong><a href=\"#_ftn325\" name=\"_ftnref325\" title=\"\">[325]</a> ayetini duymamış mısın?</p>\n\n<p dir=\"LTR\">\n	Ey akıl sahibi d&uuml;ş&uuml;n&uuml;r! Acaba Allah katından indirilen kitap ve g&ouml;nderilen el&ccedil;ilerle birlikte nazil ettiği &ouml;l&ccedil;eğin buğday, arpa, pirin&ccedil; hurma ve benzerlerinin tartıldığı terazi olduğunu mu sanıyorsun? Acaba g&ouml;ğ&uuml;n y&uuml;kseltilmesiyle beraber konan terazinin, kantar t&uuml;r&uuml;nden olduğunu mu hayal ediyorsun? B&ouml;yle bir sanı, b&ouml;yle bir hayal ne de uzak bir sanı ve hayal ve ne de b&uuml;y&uuml;k ve k&ouml;t&uuml; bir iftiradır.</p>\n\n<p dir=\"LTR\">\n	Ey araştırmacı kardeş! Allah&#39;ın kitabının anlamı hususunda dikkatli ol, olur olmaz teviller yaparak, inat ve cehalet yolunu tutma. Ben sana nasihat ediyorum. Sakın cahillerden olma! Bil ki, bazı zahircilerin ve Hanbeliler&#39;in Kitap ve s&uuml;nnette gelen lafızları avamsal manalara hamletmeleri ger&ccedil;ekte onların zihinlerinin cisim ve cisimsel kavramlardan &ouml;teye ge&ccedil;mediğindendir.</p>\n\n<p dir=\"LTR\">\n	Oysa eğer onlar, dış &ouml;zelliklerden tecrit ederek bizzat terazinin kendi anlamı &uuml;zerinde biraz teemm&uuml;l etmiş olsalardı, terazinin hakikatinin belli bir şekil veya cismani bir yapısı olması gerekmediğini anlarlardı.</p>\n\n<p dir=\"LTR\">\n	Zira terazinin hakikati ve &ouml;z&uuml; bir şeyin &ouml;l&ccedil;&uuml;ld&uuml;ğ&uuml; alettir. &Ouml;l&ccedil;&uuml;len şey cismani olmaktan daha geniş olabileceği gibi, &ouml;l&ccedil;&uuml; aleti de daha geniş bir kavramı ifade etmektedir.</p>\n\n<p dir=\"LTR\">\n	Nasıl ki, kantar ve benzeri tartı aletleri, ağırlığı &ouml;l&ccedil;mek i&ccedil;in; usturlap, y&uuml;kseklikleri ve vakitleri &ouml;l&ccedil;mek i&ccedil;in; şakul, duvar ve direklerin dikeyliklerini &ouml;l&ccedil;mek i&ccedil;in ve cetvel satırın d&uuml;zl&uuml;ğ&uuml;n&uuml; &ouml;l&ccedil;mek i&ccedil;in bir &ouml;l&ccedil;ek ve mizan ise; aynı şekilde mantık ilmi, nazari ilimde doğru d&uuml;ş&uuml;nceyi yanlış d&uuml;ş&uuml;nceden ayıran; nahiv ilmi, kelimelerin yapısını belirleyen; aruz ilmi, şiirin yapısını &ouml;l&ccedil;en; duyu organları, bazı hissedilenleri &ouml;l&ccedil;en ve bilahare k&acirc;mil akıl, her şeyi &ouml;l&ccedil;en bir &ouml;l&ccedil;ek ve mizandır.</p>\n\n<p dir=\"LTR\">\n	Kısacası her şeyin &ouml;l&ccedil;eği kendi t&uuml;r&uuml;nden olur. O halde &ouml;l&ccedil;ekler farklıdır. Kur&#39;an&#39;da zikredilen bir &ouml;l&ccedil;eği ise, &ouml;l&ccedil;eklerin en şereflisine hamletmek lazımdır. O ise kıyamet g&uuml;n&uuml; konacak olan &ouml;l&ccedil;ektir. Allah Teala: <strong>&quot;Kıyamet g&uuml;n&uuml; Biz, doğru adalet terazileri kurarız...&quot;</strong> ayetinde işte bu &ouml;l&ccedil;eğe işaret etmiştir. O &ouml;l&ccedil;ekle hem ilimler &ouml;l&ccedil;&uuml;lecek hem de kalbi ve bedensel amellerin doğurduğu sonu&ccedil;lar.&quot;<a href=\"#_ftn326\" name=\"_ftnref326\" title=\"\">[326]</a></p>\n\n<p dir=\"LTR\">\n	O halde ahirette s&ouml;z konusu olacak terazinin, bildiğimiz ağırlığın &ouml;l&ccedil;&uuml;ld&uuml;ğ&uuml; kantar t&uuml;r&uuml; terazilerden olacağını sanmayalım. Ahiretteki &ouml;l&ccedil;ekler her şeyin &ouml;z&uuml;n&uuml; ortaya koyuyor. Ahiretteki terazi, ister amelde olsun, ister d&uuml;ş&uuml;ncede olsun, ister ahlak ve sıfatta olsun, hak ve batılı, g&uuml;zel ve &ccedil;irkini birbirinden ayırıp, herkese hak ettiği notu veriyor. İşte il&acirc;hi el&ccedil;ilerin, il&acirc;hi h&uuml;ccetlerin, il&acirc;hi kitapların &ouml;l&ccedil;ek olması bu y&uuml;zdendir.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/ ş&ouml;yle buyuruyor: <em>&quot;Nefsini, Allah&#39;ın kitabında olanlara sun. Eğer onun yolundan gidiyor, onun sakındırdığı şeylerden sakınıyor, onun rağbet ettirdiği şeylere rağbet duyuyor ve onun korkuttuğu şeylerden korkuyorsan, sebatlı ve sevin&ccedil;li ol. Zira bu durumda senin hakkında s&ouml;ylenen hi&ccedil;bir şey sana zarar veremez ve eğer Kur&#39;an&#39;dan kopmuş durumda isen, seni neyin aldattığına bakmalısın&quot;</em><a href=\"#_ftn327\" name=\"_ftnref327\" title=\"\">[327]</a></p>\n\n<p dir=\"LTR\">\n	Bunun i&ccedil;indir ki Hz. İmam Cafer Sadık /a.s/&#39;a: <strong>&quot;Kıyamet g&uuml;n&uuml; Biz, doğru adalet terazileri kurarız...&quot;</strong> ayetinde ge&ccedil;en mizandan maksat nedir?&quot; diye sorulduğunda, İmam /a.s/: <em>&quot;Peygamberler ve onların vasi ve halifeleridir, onlar &uuml;mmet i&ccedil;in &ouml;l&ccedil;&uuml; ve terazidirler&quot;</em> <a href=\"#_ftn328\" name=\"_ftnref328\" title=\"\">[328]</a> cevabını vermiştir.</p>\n\n<p dir=\"LTR\">\n	Başka bir rivayette de ş&ouml;yle gelmiştir: <em>&quot;Hz. Ali /a.s/ ve evlatları, &uuml;mmet i&ccedil;in terazi ve &ouml;l&ccedil;&uuml;d&uuml;rler. &Ccedil;&uuml;nk&uuml; onların amelleri Allah&#39;ın rızasına uygundur. Onların amellerine, ahlakına, kulluk ve diğer vasıflarına benzeyen ameller, vasıflar ve kulluklar tartıya gelip değer kazanabilecektir.&quot;</em></p>\n\n<h2 dir=\"LTR\">\n	Sırat K&ouml;pr&uuml;s&uuml;</h2>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ayetlerinden ve &ouml;zellikle de hadislerden, kıyamet g&uuml;n&uuml;nde insanların hesaplarının g&ouml;r&uuml;ld&uuml;kten sonra, cehennem &uuml;zerinde kurulu olan bir k&ouml;pr&uuml;den ge&ccedil;ecekleri anlaşılmaktadır. M&uuml;minler; hadislerde kıldan ince ve kılı&ccedil;tan keskin olarak tanımlanan ve Sırat ismi verilen bu k&ouml;pr&uuml;den selametle ge&ccedil;ip cennete ulaşırken; k&acirc;fir, m&uuml;nafık ve isyan ehli, bu k&ouml;pr&uuml;den ge&ccedil;meyi başaramayacak ve cehenneme yuvarlanacaklardır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;İ&ccedil;inizden oraya /cehenneme/ uğramayacak hi&ccedil;bir kimse yoktur. Bu, Rabbinin yapmayı &uuml;zerine aldığı kesinleşmiş bir h&uuml;k&uuml;md&uuml;r. Sonra Biz, Allah&#39;a karşı gelmekten sakınmış olanları kurtarır, zalimleri de orada diz &uuml;st&uuml; &ccedil;&ouml;km&uuml;ş olarak bırakırız.&quot;</strong><a href=\"#_ftn329\" name=\"_ftnref329\" title=\"\">[329]</a></p>\n\n<p dir=\"LTR\">\n	Hadislerde ise Sırat k&ouml;pr&uuml;s&uuml; daha a&ccedil;ık bir şekilde a&ccedil;ıklanmıştır. Hadisler, biri d&uuml;nyada, diğeri ahirette olmak &uuml;zere iki Sırat&#39;ın olduğunu ve insanların d&uuml;nyadaki Sırat&#39;ı izleme durumu aynen ahiretteki Sırat&#39;tan ge&ccedil;işine de yansıyacağını bildiriyorlar. Hadisler, d&uuml;nyadaki Sırat&#39;ı şaşmadan il&acirc;hi el&ccedil;ilerin &ouml;nderliğinde kat edenlerin ahiretteki Sırat&#39;ı da yine onların &ouml;nderliğinde kolaylıkla ge&ccedil;eceklerini, şeytana uyarak d&uuml;nyadaki Sırat&#39;tan sapanların ise, ahiretteki Sırat&#39;ı ge&ccedil;mekte de şaşkınlık ve sapmalara kapılarak cehenneme yuvarlanacaklarını a&ccedil;ıklıyorlar. Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;Onun /Şeytanın/ hakkında ş&ouml;yle yazılmıştır: Kim onu dost edinirse bilsin ki o kendisini saptırır ve alevli azaba g&ouml;t&uuml;r&uuml;r.&quot;</strong><a href=\"#_ftn330\" name=\"_ftnref330\" title=\"\">[330]</a></p>\n\n<p dir=\"LTR\">\n	Buna karşılık il&acirc;hi el&ccedil;ilerin &ouml;nderliğini kabul etmek ise, hem d&uuml;nyada hem de ahirette insanı selamete ve kurtuluşa g&ouml;t&uuml;r&uuml;r.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Cafer sadık /a.s/&#39;a Sırat&#39;ın ne olduğu sorulunca Hazret şu cevabı verir: <em>&quot;Sırat il&acirc;hi marifete doğru giden yol ve Allah&#39;ı tanımaktır. Sırat iki tanedir, d&uuml;nyadaki sırat ve ahiretteki sırat. D&uuml;nyadaki sırat, itaati vacip olan Masum İmam&#39;dır. Kim d&uuml;nyada iken onu tanıyıp, ona iktida ederse, ahirette de ateş &uuml;zerinde kurulan k&ouml;pr&uuml;den ge&ccedil;ecektir. Kim de d&uuml;nyada iken imamını tanımayıp, itaatinde olmazsa, ahirette de sırat k&ouml;pr&uuml;s&uuml;nden ge&ccedil;erken ayakları titreyip ateşe yuvarlanacaktır.&quot;</em><a href=\"#_ftn331\" name=\"_ftnref331\" title=\"\">[331]</a></p>\n\n<p dir=\"LTR\">\n	Başka bir hadiste ise, Hz. İmam Hasan Askeri /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Sırat-ı m&uuml;stakim /doğru yol/ iki sırattır. D&uuml;nyadaki sırat ve ahiretteki sırat, d&uuml;nyadaki sırat ifrat ve tefritten uzak olup, istikamet g&ouml;sterilen ve hi&ccedil;bir batıla meyledilmeyen sırattır. Ahiretteki sırat ise, m&uuml;minleri cennete g&ouml;t&uuml;ren doğru yoldur. O yol onları ne ateşe ne de cennet dışı başka bir şeye g&ouml;t&uuml;rmez.&quot;</em><a href=\"#_ftn332\" name=\"_ftnref332\" title=\"\">[332]</a></p>\n\n<p dir=\"LTR\">\n	Sonra hadisler, ahiretteki sıratın kıldan ince ve kılı&ccedil;tan keskin olduğunu belirterek, ondan ge&ccedil;menin zorluğuna işaret etmişlerdir. Bunun sırrı da d&uuml;nyadaki sıratı kat etmenin zorluğunda yatmaktadır.</p>\n\n<p dir=\"LTR\">\n	Nasıl ki, insanın, d&uuml;nyada hem inan&ccedil;, hem de amel a&ccedil;ısından doğru yol &uuml;zerinde istikamet etmesi zor olup, kıldan ince ve kılı&ccedil;tan keskinse, ahiretteki sırat da b&ouml;yledir. Hz. Resulullah, istikamet emri gelen Hud Suresi&#39;nin sa&ccedil;larını ağarttığını buyururken, işte bu zorluğa işaret etmiştir. Bu zorluk y&uuml;z&uuml;ndendir ki, ancak pek az insan, hem inan&ccedil;, hem de amel a&ccedil;ısından tam olarak doğru yol &uuml;zerinde istikamet edebilmektedirler.</p>\n\n<p dir=\"LTR\">\n	B&uuml;y&uuml;k filozof Sadr&#39;&uuml;l M&uuml;teallihin Sırat&#39;ın kıldan ince ve kılı&ccedil;tan keskin olma sırrını ş&ouml;yle a&ccedil;ıklıyor: &quot;İnsanın kemale ermesi iki g&uuml;c&uuml;n&uuml; kullanmasına bağlıdır. O iki g&uuml;c&uuml;nden ilki fikirsel ve d&uuml;ş&uuml;nsel g&uuml;c&uuml;d&uuml;r. İnsanın bu g&uuml;c&uuml; ile hak ve yakini bulması, ince fikirsel &ccedil;alışmayı gerektirir ki, temess&uuml;l ederse dikkat ve letafet a&ccedil;ısından kıldan ince olarak temess&uuml;l eder.</p>\n\n<p dir=\"LTR\">\n	İkinci g&uuml;c&uuml; olan ameli g&uuml;c&uuml;n&uuml; kullanmak ise, ancak nefsinin ifrat ve tefritten uzaklaşıp itidal halini bulmasıyla sağlanır. Bu ise ancak sahip olduğu şehvet, gazap ve fikir g&uuml;&ccedil;lerinin &ccedil;alışmalarında itidal halini bulmasıyla m&uuml;mk&uuml;nd&uuml;r. Zira ifrat ve tefrit olan b&uuml;t&uuml;n u&ccedil; noktalar kınanmış olup insanın ateşe d&uuml;şmesine ve bedbahtların yurdunu menzil edinmesine vesile olur.</p>\n\n<p dir=\"LTR\">\n	Birbirinin zıddı olan bu u&ccedil; noktaların tam anlamında ortasını bulmak ise, bunlardan hali olmak menzilesinde olup, adalet hali olarak nitelenen bu hal ateşten kurtulma menşeidir. Bu ise kılı&ccedil;tan keskindir. O halde sıratın iki y&uuml;z&uuml; vardır. Bir y&uuml;z&uuml;yle kıldan ince, ikinci y&uuml;z&uuml;yle de kılı&ccedil;tan keskindir.&quot;<a href=\"#_ftn333\" name=\"_ftnref333\" title=\"\">[333]</a></p>\n\n<p dir=\"LTR\">\n	O halde sıratın kıldan ince olması, fikrin ıslah edilmesinin inceliği ve kılı&ccedil;tan keskin olması ise, ameli g&uuml;c&uuml;n ıslah edilmesinin keskinliğindendir. Ahiretteki Sırat ise d&uuml;nyadaki Sırat&#39;ın incelik ve keskinliğinin tecess&uuml;m&uuml;nden ibarettir.</p>\n\n<p dir=\"LTR\">\n	Sıratla ilgili olan bir başka konu da sırattan ge&ccedil;enlerin ge&ccedil;iş şeklidir. Hadisler, bazılarının sırattan suratla ve kolaylıkla ge&ccedil;erken bazılarının zorluklarla ge&ccedil;eceğini bildiriyor.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;İnsanlar sırattan tabakalar halinde ge&ccedil;eceklerdir. Sırat ise kıldan ince ve kılı&ccedil;tan keskindir. Bazısı şimşek gibi hızlı ge&ccedil;ecek, bazısı at koştururcasına ge&ccedil;ecek, bazısı s&uuml;r&uuml;nerek ge&ccedil;ecek, bazısı y&uuml;r&uuml;yerek ge&ccedil;ecek, bazısı ise ona asılı olarak ge&ccedil;ecek ve ateş onun bazı yerlerini yakacak bazı yerlerini de yakmayacaktır.&quot;</em><a href=\"#_ftn334\" name=\"_ftnref334\" title=\"\">[334]</a></p>\n\n<p dir=\"LTR\">\n	A&ccedil;ıktır ki, insanların bu ahiretteki sırattan ge&ccedil;iş şekli de, onların d&uuml;nyadaki sırattan ge&ccedil;iş şekillerinden kaynaklanmaktadır. Zira insanların bir kısmı, d&uuml;nyada iken, hem inan&ccedil; hem de amel a&ccedil;ısından ihl&acirc;s ehli olup, her halde Allah&#39;ı g&ouml;r&uuml;p, Allah i&ccedil;in hareket ederken; diğer bir kısmı, hem inan&ccedil;, hem de amel a&ccedil;ısından bunun tam aksi durumunda olabiliyor; başka bir kısmı ise, bu iki u&ccedil; tarafın ortasında olan derecelere girmekteler.</p>\n\n<h2 dir=\"LTR\">\n	Şefaat</h2>\n\n<p dir=\"LTR\">\n	Mead b&ouml;l&uuml;m&uuml;nde bahis konusu edilen &ouml;nemli konulardan biri de şefaat konusudur. L&uuml;gatte yama anlamını ifade eden şefaat, ıstılahta birinin g&uuml;nahlarının bağışlanması i&ccedil;in yapılan aracılık anlamını ifade etmektedir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ayetlerinde şefaat konusuna işaret edildiği gibi, Hz. Resulullah /s.a.a/ ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde konu daha detaylı olarak a&ccedil;ıklanmıştır.</p>\n\n<p dir=\"LTR\">\n	Bizim burada şefaat konusunu detaylı olarak incelememiz olanaksızdır. Biz sadece konunun ana hatlarına &ouml;zet olarak değinmekle yetineceğiz. Bu hususta daha geniş bilgi edinmek i&ccedil;in, konu hakkında yazılan geniş kitaplara m&uuml;racaat edilmelidir.</p>\n\n<p dir=\"LTR\">\n	Her ne kadar y&uuml;zeysel bir bakışla, Kur&#39;an-ı Kerim&#39;in bazı ayetleri şefaati reddeder gibi g&ouml;r&uuml;n&uuml;yorsa da, Kur&#39;an-ı Kerim&#39;in şefaatle ilgili olan ayetleri bir araya getirilip, birlikte değerlendirildiğinde, Kur&#39;an-ı Kerim&#39;in mutlak olarak şefaati reddetmediği ve sadece Allah&#39;ın izni olmadan yapılacağı d&uuml;ş&uuml;n&uuml;len şefaati veya bazı k&acirc;firlerin itikadı olan putların şefaati gibi, şefaatin bazı t&uuml;rlerini reddettiğini g&ouml;rmekteyiz.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim&#39;in: <strong>&quot;O g&uuml;n Rahman&#39;ın kendisine izin verdiğinden ve s&ouml;z&uuml;nden razı olduğu kimselerden başkasının şefaati fayda vermez.&quot;</strong><a href=\"#_ftn335\" name=\"_ftnref335\" title=\"\">[335]</a> <strong>&quot;...İzni olmadan, kim O&#39;nun yanında şefaat edebilir?....&quot;</strong><a href=\"#_ftn336\" name=\"_ftnref336\" title=\"\">[336]</a> <strong>&quot;...O&#39;nun izni olmadan hi&ccedil; kimse şefaat edemez....&quot;</strong><a href=\"#_ftn337\" name=\"_ftnref337\" title=\"\">[337]</a> <strong>&quot;Rahman olan Allah&#39;tan bir s&ouml;z alan hari&ccedil;, hi&ccedil; kimse o g&uuml;n şefaate sahip olmaz</strong>&quot;<a href=\"#_ftn338\" name=\"_ftnref338\" title=\"\">[338]</a> ayetleri ve benzeri diğer ayetler Allah Teala&#39;nın izniyle şefaat olunacağını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p dir=\"LTR\">\n	Ayrıca, Allah Teala kıyamet g&uuml;n&uuml; şefaat edecek ve şefaati makbul olacaklardan &ouml;rnekler vererek ş&ouml;yle buyurmuştur: <strong>&quot;Rahman &ccedil;ocuk edindi&quot; dediler. H&acirc;ş&acirc;! O, bundan m&uuml;nezzehtir. Bilakis /melekler/ şerefli kılınmış kullar&shy;dır. O&#39;ndan &ouml;nce s&ouml;z s&ouml;yleyemezler; ancak O&#39;nun emri &uuml;zerine iş yaparlar. Allah, onların yaptıklarını ve yapmakta olduklarını bilir. Onlar Allah&#39;ın hoşnut olduğu kimseden başkasına şefaat edemezler; O&#39;nun korkusundan titrerler.&quot;</strong><a href=\"#_ftn339\" name=\"_ftnref339\" title=\"\">[339]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;G&ouml;klerde nice melek var ki onların şefaatleri, Allah&#39;ın dilediği ve hoşnut olduğu kimse i&ccedil;in izin vermesi dışında, bir işe yaramaz.&quot;</strong> <a href=\"#_ftn340\" name=\"_ftnref340\" title=\"\">[340]</a></p>\n\n<p dir=\"LTR\">\n	Bu ayetler kıyamet g&uuml;n&uuml; meleklerin Allah Teala&#39;nın izniyle şefaat edeceklerini ve Allah Teala&#39;nın razı olduğu kimseler &uuml;zerinde onların şefaatinin makbul olacağını g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	Keza İslam m&uuml;fessirleri Hz. Resulullah /s.a.a/ hakkında nazil olan: <strong>&quot;Gecenin bir kısmında uyanarak, sana mahsus bir nafile olmak &uuml;zere namaz kıl. Belki de Rabbin seni /Makam-ı Mahmud&#39;a/ &ouml;v&uuml;lecek makama y&uuml;kseltir&quot;</strong><a href=\"#_ftn341\" name=\"_ftnref341\" title=\"\">[341]</a> ayetinde ge&ccedil;en &ouml;v&uuml;lecek makamdan maksadın şefaat makamı olduğu &uuml;zerinde ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	O halde bu ayet-i kerime Hz. Resulullah i&ccedil;in de şefaat makamını ispat etmektedir.</p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu ayetler Kur&#39;an-ı Kerim&#39;in, şefaati mutlak olarak reddetmediğini ve Allah Teala&#39;nın izniyle bazı mukaddes insan ve meleklerin şefaat edeceklerini ortaya koyuyor.</p>\n\n<h4 dir=\"LTR\">\n	Hadislerde Şefaat</h4>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/, ve Ehl-i Beyt İmamları&#39;ndan şefaat konusunda gelen hadisler, konuya daha bir a&ccedil;ıklık getirmiştir. Tevat&uuml;r haddini aşan bu hadislerde kimlerin şefaat edebileceği ve kimlere şefaat olunabileceği geniş&ccedil;e beyan edilmiş ve şefaatin İslam dininin temel ilkelerinden biri olduğu a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne serilmiştir. Bu hadislerin bazıları ş&ouml;yledir:</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah ş&ouml;yle buyurmuştur: <em>&quot;Her peygamberin m&uuml;stecab duası vardır. Her peygamber o duasını acilen etmiştir. Ancak ben duamı, &uuml;mmetime şefaat i&ccedil;in kıyamet g&uuml;n&uuml;ne saklamışım. Benim şefaatim &uuml;mmetimden Allah&#39;a ortak koşmadan &ouml;lenlere nail olacaktır.&quot;</em><a href=\"#_ftn342\" name=\"_ftnref342\" title=\"\">[342]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;Bana beş şey verildi.... Onlardan biri şefaat etmektir. Ben onu &uuml;mmetime saklamışım. O, Allah&#39;a şirk koşmayanlar i&ccedil;indir.&quot;</em><a href=\"#_ftn343\" name=\"_ftnref343\" title=\"\">[343]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;Benim şefaatim &uuml;mmetimden b&uuml;y&uuml;k g&uuml;nah işleyenler i&ccedil;indir. İhsan ehline gelince onlar i&ccedil;in bir sorun yoktur&quot;</em><a href=\"#_ftn344\" name=\"_ftnref344\" title=\"\">[344]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;&Uuml;&ccedil; taife Allah katında şefaat edecektir: Peygamberler, &acirc;limler ve şehitler.&quot;</em><a href=\"#_ftn345\" name=\"_ftnref345\" title=\"\">[345]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hazret ş&ouml;yle buyurmuştur: <em>&quot;Ben &uuml;mmetimin yarısını cennete g&ouml;t&uuml;rmekle şefaati se&ccedil;mek arasında muhayyer kılındım. Ben şefaati se&ccedil;tim. &Ccedil;&uuml;nk&uuml; şefaat daha kapsamlı daha yeterlidir. Şefaatin takva ehli i&ccedil;in mi olduğunu sanıyorsunuz? Hayır, o g&uuml;nahla kendini lekeleyen g&uuml;nah ehli i&ccedil;indir.&quot;</em><a href=\"#_ftn346\" name=\"_ftnref346\" title=\"\">[346]</a></p>\n\n<p dir=\"LTR\">\n	Hz. İmam Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;&Uuml;&ccedil; şeyi ink&acirc;r eden bizim şiamız değildir: Miracı, kabir sualini ve şefaati.&quot;</em><a href=\"#_ftn347\" name=\"_ftnref347\" title=\"\">[347]</a></p>\n\n<p dir=\"LTR\">\n	Bu hadislere benzer onlarca hadis vardır. B&uuml;t&uuml;n bu hadisler ve yukarıda işaret ettiğimiz ayetlere rağmen, bazılarının şefaat konusunda teredd&uuml;t etmesi, doğrusu tevcih edilecek bir konu değildir.</p>\n\n<h4 dir=\"LTR\">\n	Kimlere Şefaat Olunacak?</h4>\n\n<p dir=\"LTR\">\n	Yukarıda naklettiğimiz ayet ve hadislerden şefaatin meşruiyeti anlaşıldığı gibi, şefaatin şartlarından bazıları da anlaşılmaktadır.</p>\n\n<p dir=\"LTR\">\n	Bir kere bir kimsenin şefaat kapsamına girebilmesi i&ccedil;in ilk şart, şefaat edilecek kişinin tevhit ehli olup Allah Teala&#39;ya şirk koşmamasıdır. Bu konu, Hz. Resulullah /s.a.a/&#39;in hadisinde a&ccedil;ık&ccedil;a belirtilmesiyle birlikte, Allah Teala&#39;nın, meleklerin sadece Allah&#39;ın razı olacağı kimselere şefaat edeceklerini bildiren ayetinden de anlaşılmaktadır.</p>\n\n<p dir=\"LTR\">\n	Şefaate nail olmanın ikinci şartı, halisane bir kalple Allah Teala&#39;ya inanmaktadır.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Benim şefaatim, kalbi dilini ve dili de kalbini onaylayacak bir şekilde halisane bir kalple Allah&#39;ın birliğine ikrar edenler i&ccedil;indir.&quot;</em><a href=\"#_ftn348\" name=\"_ftnref348\" title=\"\">[348]</a></p>\n\n<p dir=\"LTR\">\n	Şefaate nail olmanın &uuml;&ccedil;&uuml;nc&uuml; şartı, Ehl-i Beyt&#39;e karşı kin ve d&uuml;şmanlık beslememektir.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Sadık /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;M&uuml;min kimse arkadaşına şefaat edecektir. Meğerki arkadaşı Ehl-i Beyt&#39;e karşı kin ve d&uuml;şmanlık besleyen ola. Eğer b&ouml;yle olursa, ona b&uuml;t&uuml;n m&uuml;rsel peygamber ve mukarreb melekler şefaat etseler dahi, şefaatin ona bir faydası olmayacaktır.&quot;</em><a href=\"#_ftn349\" name=\"_ftnref349\" title=\"\">[349]</a></p>\n\n<p dir=\"LTR\">\n	Şefaatin d&ouml;rd&uuml;nc&uuml; şartı, namazı hafife almamaktır. Hz. İmam Musa Kazım /a.s/ ş&ouml;yle buyuruyor: <em>&quot;Babam /İmam Sadık/ vefat edeceği sırada yanına gittim. Babam bana ş&ouml;yle buyurdu: &quot;Ey oğlum namazını hafife alana bizim şefaatimiz nail olmayacaktır.&quot;</em><a href=\"#_ftn350\" name=\"_ftnref350\" title=\"\">[350]</a></p>\n\n<p dir=\"LTR\">\n	Şefaatin beşinci şartı, Hz. Resulullah&#39;ın şefaat edeceğini yalanlamamaktır. Hz. İmam Rıza, Hz. Ali /a.s/&#39;ın ş&ouml;yle buyurduğunu rivayet etmiştir: <em>&quot;Kim, Hz. Resulullah /s.a.a/&#39;in şefaatini yalanlarsa, ona nail olmayacaktır.&quot;</em><a href=\"#_ftn351\" name=\"_ftnref351\" title=\"\">[351]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resul-&uuml; Ekrem /s.a.a/ ş&ouml;yle buyurmuştur: <em>&quot;Kim, benim havuzuma /Havz-u Kevser&#39;e/ inanmazsa, Allah onu oraya d&acirc;hil etmeyecektir. Kim de, benim şefaatime inanmazsa, o g&uuml;nde Allah onu benim şefaatimden mahrum koyacaktır.&quot;</em><a href=\"#_ftn352\" name=\"_ftnref352\" title=\"\">[352]</a></p>\n\n<p dir=\"LTR\">\n	Kısacası, yukarıda da işaret ettiğimiz &uuml;zere, şefaat kelimesinin l&uuml;gatteki anlamının yama olduğunu g&ouml;rm&uuml;şt&uuml;k. Zaten kıyamet g&uuml;n&uuml; olacak şefaate de şefaat denilmenin şefaat edecek olan kimsenin, şefaat edeceği insanın eksik kalan y&ouml;nlerini kendi şefaatiyle tekmil etmesinden dolayıdır. Nasıl ki, beyaz bir elbiseye siyah bir kumaştan yama vurulmaz ve o elbisenin kendi renginden olmasa da, onun rengine uygun bir kumaştan olmasına dikkat edilirse, bizler de, Hz. Resulullah, Ehl-i Beyt İmamları ve diğer şefaat edecek kimselerin şefaatlerine nail olabilmemiz i&ccedil;in, amel ve &ouml;zellik y&ouml;n&uuml;nden onların rengine yakın olmaya &ccedil;alışmalıyız. Aksi takdirde onların şefaati bizleri kapsamı d&acirc;hiline almayacaktır.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Peygamberlerin davetlerini kabul ediniz, onların emirlerine teslim olunuz. Amellerinizle onların dediklerine uygun olun. Eğer b&ouml;yle olursanız onların şefaatleri size nasip olacaktır.&quot;</em><a href=\"#_ftn353\" name=\"_ftnref353\" title=\"\">[353]</a></p>\n\n<h4 dir=\"LTR\">\n	Kimlere şefaat olunmayacak?</h4>\n\n<p dir=\"LTR\">\n	Yukarıda şefaat olunabileceklerle ilgili zikrettiğimiz ayet ve hadislerden aynı zamanda kimlere şefaat edilmeyeceği de anlaşılmakla birlikte, Allah Teala Kur&#39;an-ı Kerim&#39;de cehenneme giden bir grubun şefaate nail olmama sebebini ş&ouml;yle a&ccedil;ıklamıştır: <strong>&quot;Ancak sağdakiler hari&ccedil;; onlar cennetler i&ccedil;indedirler ve g&uuml;nahk&acirc;rlara: &quot;Sizi şu cehenneme s&uuml;r&uuml;kleyen nedir?&quot; diye sorarlar. Onlar da diyecekler ki: &quot;Biz namaz kılanlardan olmadık, yoksula da yedirmezdik, batıla dalanlarla beraber de dalıyorduk, hesap g&uuml;n&uuml;n&uuml; de yalanlardık, sonunda yakin /&ouml;l&uuml;m/ gelip bize &ccedil;attı.&quot; Artık şefaat&ccedil;ilerin şefaati de onlara bir fayda vermedi.&quot;</strong><a href=\"#_ftn354\" name=\"_ftnref354\" title=\"\">[354]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere; bu ayet-i kerimeler, o insanların yukarıda işaret ettiğimiz şefaat olunmanın şartlarından yoksun olduklarından dolayı şefaatten mahrum kaldıklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<h4 dir=\"LTR\">\n	Kimler Şefaat Edecekler?</h4>\n\n<p dir=\"LTR\">\n	Yukarıda işaret ettiğimiz hadislerden de anlaşılacağı &uuml;zere, kıyamet g&uuml;n&uuml;n&uuml;n en b&uuml;y&uuml;k şefaat&ccedil;isi Hz. Resul-i Ekrem /s.a.a/&#39;dir.</p>\n\n<p dir=\"LTR\">\n	Hazret ş&ouml;yle buyuruyor: <em>&quot;Kıyamet g&uuml;n&uuml; ben, Allah&#39;ın izniyle Allah katında &uuml;mmetimin g&uuml;nahk&acirc;rları i&ccedil;in şefaat edeceğim ve benim şefaatim kabul olacaktır. Benim Ehl-i Beyt&#39;im de o g&uuml;nde şefaat edecektir ve onların şefaatleri de Allah katında kabul olacaktır.&quot;</em><a href=\"#_ftn355\" name=\"_ftnref355\" title=\"\">[355]</a></p>\n\n<p dir=\"LTR\">\n	Diğer peygamberler onların vasileri ve m&uuml;minler de şefaat edeceklerdir.</p>\n\n<p dir=\"LTR\">\n	Peygamber-i Ekrem /s.a.a/ ş&ouml;yle buyurmuşlardır: <em>&quot;Peygamberler, ihl&acirc;sla Allah&#39;ın birliğine inananlara şefaat edip onları ateşten kurtaracaklardır.&quot;</em><a href=\"#_ftn356\" name=\"_ftnref356\" title=\"\">[356]</a></p>\n\n<p dir=\"LTR\">\n	Melekler, &acirc;limler, şehitler ve Kur&#39;an-ı Kerim de şefaat edecektir. Meleklerin şefaat edeceğine dair ayeti yukarıda g&ouml;rm&uuml;şt&uuml;k. Kur&#39;an-ı Kerim, &acirc;limler ve şehitlere gelince, Hz. Resulullah ve Ehl-i Beyt İmamları&#39;ndan gelen hadisler bu konuya a&ccedil;ıklık getirmiştir.</p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ş&ouml;yle buyurmuşlardır: <em>&quot;Biliniz ki, Kur&#39;an-ı Kerim mahşer g&uuml;n&uuml; şefaati kabul g&ouml;ren bir şefaat&ccedil;idir.&quot;</em><a href=\"#_ftn357\" name=\"_ftnref357\" title=\"\">[357]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hz. Resulullah /s.a.a/ ş&ouml;yle buyurmuşlardır: <em>&quot;&Uuml;&ccedil; taife Allah katında şefaat edecektir: Peygamberler, &acirc;limler ve şehitler.&quot;</em><a href=\"#_ftn358\" name=\"_ftnref358\" title=\"\">[358]</a></p>\n\n<h2 dir=\"LTR\">\n	Cennet</h2>\n\n<p dir=\"LTR\">\n	Cennet, Allah Teala&#39;nın, iman ve iyi amel sahiplerine m&uuml;k&acirc;fat olarak vereceği ebedi bir makamdır. Orada her t&uuml;rl&uuml; nimetler, rahatlık, refah ve ferahlık vesileleri, kısacası ehlinin arzuladığı her şey vardır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Allah&#39;a karşı gelmekten sakınanlar ise, cennetlerde, pınar başlarındadırlar. &quot;Oraya g&uuml;ven i&ccedil;inde, esenlikle girin&quot; /denir/. Biz onların g&ouml;n&uuml;llerinde olan kini &ccedil;ıkardık, artık onlar sedirler &uuml;zerinde karşı&shy;lıklı oturan kardeşlerdir. Onlara orada hi&ccedil;bir yorgunluk gelmeyecektir. Oradan &ccedil;ıkarılacak da değillerdir.&quot;</strong><a href=\"#_ftn359\" name=\"_ftnref359\" title=\"\">[359]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;İman edip salih ameller işleyenleri m&uuml;jdele. Onlar i&ccedil;in altlarından ırmaklar akan cennetler vardır. Kendilerine ne zaman onlardan bir meyve rızk olarak verilirse, &quot;Bu daha &ouml;nce de rızklandığımızdandır&quot; derler; bu birbirinin benzeri olarak sunulur. Onlar i&ccedil;in orada tertemiz eşler de vardır ve onlar o cennette ebedi olarak kalıcıdırlar.&quot;</strong><a href=\"#_ftn360\" name=\"_ftnref360\" title=\"\">[360]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Rabbine huzurunda durmaktan korkan kimseye iki cennet vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Bu iki cennet t&uuml;rl&uuml; ağa&ccedil;larla doludur. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? İkisinde de akıp giden iki kaynak vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? İkisinde de her t&uuml;rl&uuml; meyveden &ccedil;ift &ccedil;ift vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Orada, &ouml;rt&uuml;leri parlak atlastan yataklara yaslanırlar; iki cennetin meyvelerini de kolayca toplarlar. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? O cennetlerde, g&ouml;zlerini kocalarından başkasına &ccedil;evirmeyen hanımlar vardır ki, kocalarından &ouml;nce kendilerine ne bir insan dokunmuştur ne de bir cin. &Ouml;yleyken Rabbinizin hangi nimetlerini yalanlarsanız? Onlar sanki yakut ve mercan gibidirler. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? İyiliğin karşılığı ancak iyilik değil midir? &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Bu iki cennetten başka iki cennet daha vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Renkleri koyu yeşildir. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? İkisinde de durmadan fışkıran iki kaynak vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? İkisinde de t&uuml;rl&uuml; t&uuml;rl&uuml; meyveler, hurmalıklar ve nar ağa&ccedil;ları vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Oralarda iyi huylu g&uuml;zel kadınlar vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? &Ccedil;adırlar i&ccedil;inde ceylan g&ouml;zl&uuml;ler vardır. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Bunlara onlardan &ouml;nce ne bir insan dokunmuştur, ne de bir cin. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? Cennetlikler orada yeşil yastıklara ve harikulade işlemeli d&ouml;şeklere yaslanır&shy;lar. &Ouml;yleyken Rabbinizin nimetlerinden hangisini yalanlarsınız? B&uuml;y&uuml;k ve pek c&ouml;mert olan Rabbinin adı ne de y&uuml;cedir!&quot;</strong><a href=\"#_ftn361\" name=\"_ftnref361\" title=\"\">[361]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;/İyilik yapmakta/ &ouml;nde olanlar, /ecirde de/ &ouml;ndedirler. İşte bunlar, nimetler cennetinde /Allah&#39;a/ en yakın olanlardır. /Onların/ &ccedil;oğu eski &uuml;mmetlerden, birazı da sonrakilerdendir. Murassa tahtlar &uuml;zerinde karşılıklı olarak oturup yaslanırlar. &Ccedil;evrelerinde &ouml;l&uuml;ms&uuml;z gen&ccedil;ler; baş ağrısı ve d&ouml;nmesi vermeyen bembeyaz bir kaynaktan doldurulmuş k&acirc;seler, ibrikler, kadehler; se&ccedil;ecekleri meyveler, canlarının &ccedil;ektiği kuş eti ile dolaşır. Sedefteki inciler gibi ceylan g&ouml;zl&uuml; huriler işlediklerine karşılık olarak /verilir/. Orada boş bir s&ouml;z ve g&uuml;naha sokacak bir laf duymazlar. Sadece selama karşılık selam s&ouml;z&uuml; işitirler. </strong></p>\n\n<p dir=\"LTR\">\n	<strong>Sağdakiler; ne mutlu o sağdakilere! Onlar dikensiz sedir ağa&ccedil;ları, salkımları sarkmış muz ağa&ccedil;ları, uzamış g&ouml;lge altında, &ccedil;ağlayarak akan sular kenarlarında; bitip t&uuml;kenmeyen ve yasak da edilmeyen bol meyveler arasında; y&uuml;ksek d&ouml;şekler &uuml;zerindedirler. Biz ceylan g&ouml;zl&uuml; hurileri, yeniden yaratmışızdır; onları bakire, eşlerine d&uuml;şk&uuml;n ve hepsini bir yaşta kılmışızdır. B&uuml;t&uuml;n bunlar sağdakiler i&ccedil;indir. Bunların bir&ccedil;oğu eski &uuml;mmetlerden, bir&ccedil;oğu da sonrakilerdendir.&quot;</strong><a href=\"#_ftn362\" name=\"_ftnref362\" title=\"\">[362]</a></p>\n\n<h2 dir=\"LTR\">\n	Cehennem</h2>\n\n<p dir=\"LTR\">\n	Cehennem k&acirc;firlerin ve g&uuml;nahk&acirc;rların işledikleri su&ccedil;lara bir ceza olarak, varacakları yerdir. Kur&#39;an-ı Kerim, cehennemden insanı dehşete d&uuml;ş&uuml;ren korkun&ccedil; bir tasvir sergilemektedir:</p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Doğrusu, ayetlerimizi ink&acirc;r edenleri ateşe sokacağız; onların derileri piştik&ccedil;e, azabı tatmaları i&ccedil;in onları başka derilerle değiştireceğiz. Allah g&uuml;&ccedil;l&uuml;d&uuml;r, H&acirc;kim&#39;dir.&quot;</strong><a href=\"#_ftn363\" name=\"_ftnref363\" title=\"\">[363]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;İşte Rableri hakkında tartışmaya giren iki taraf: O&#39;nu ink&acirc;r edenlere, ateşten elbiseler kesilmiştir. Başlarına da kaynar su d&ouml;k&uuml;l&uuml;r de bununla karınların&shy;dakiler ve derileri eritilir. Onlar i&ccedil;in bir de demirden kam&ccedil;ılar vardır. Istıraptan dolayı oradan her &ccedil;ıkmak istediklerinde, oraya geri d&ouml;nd&uuml;r&uuml;l&uuml;rler ve onlara: &quot;Haydi tadın bu yakıcı azabı&quot; denir.&quot;</strong><a href=\"#_ftn364\" name=\"_ftnref364\" title=\"\">[364]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Ateşte olanlar, cehennemin bek&ccedil;ilerine: &quot;Rabbinize yalvarın da hi&ccedil; değilse bir g&uuml;n, azabımızı hafifletsin&quot; derler. Bek&ccedil;iler: &quot;Size, belgelerle peygamberleriniz gelmiş miydi?&quot; derler. Onlar da: &quot;Evet, gelmişti&quot; derler. Bek&ccedil;iler: &quot;O halde kendiniz yalvarın&quot; derler. Fakat ink&acirc;rcıların yalvarışı ş&uuml;phesiz boşunadır.&quot;</strong><a href=\"#_ftn365\" name=\"_ftnref365\" title=\"\">[365]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Ş&uuml;phe yok ki, cehennem pusudadır. Azanların d&ouml;n&uuml;p varacakları yerdir, yıllar boyunca kalırlar orada. Orada ne bir serinlik tadacaklar ne de i&ccedil;ilecek bir şey! İşledikleri amellere uygun olarak kaynar sudan ve irinden başka. Onlar hesaba &ccedil;ekileceklerini hi&ccedil; ummuyorlardı. Ayetlerimizi da hep yalan sayıp dururlardı.&quot;</strong><a href=\"#_ftn366\" name=\"_ftnref366\" title=\"\">[366]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Arkadan &ccedil;ekiştirip duran, kaş g&ouml;z hareketleriyle alay eden kişinin vay haline ki, o mal biriktiren ve onu saydık&ccedil;a sayandır. Malının kendisini ebedi kılacağını sanır. Hayır, andolsun ki o, Hutame&#39;ye atılacaktır. Hutame&#39;nin ne olduğunu sen bilir misin? Allah&#39;ın tutuşturulmuş bir ateşidir ki o, kalplere kadar girer, o dikilip y&uuml;kseltilmez s&uuml;tunlarda onların &uuml;zerine kilitlenecektir.&quot;</strong><a href=\"#_ftn367\" name=\"_ftnref367\" title=\"\">[367]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;İnsanların hepsi Allah&#39;ın huzuruna &ccedil;ıkarlar; g&uuml;&ccedil;s&uuml;zler, b&uuml;y&uuml;kl&uuml;k taslayanlara: &quot;Doğrusu biz size uymuştuk, az da olsa Allah&#39;ın azabından bir şey bizden giderebilir misiniz?&quot; derler. Onlar: &quot;Allah bizi doğru yola eriştirseydi, biz de sizi eriştirirdik. Artık sızlan&shy;sak da sabretsek de birdir, &ccedil;&uuml;nk&uuml; ka&ccedil;acak yerimiz yoktur&quot; derler. &quot;</strong><a href=\"#_ftn368\" name=\"_ftnref368\" title=\"\">[368]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;O g&uuml;n k&acirc;firleri birbirine bağlanıp kelep&ccedil;elenmiş olarak g&ouml;r&uuml;rs&uuml;n. G&ouml;mlekleri katrandandır ve y&uuml;zlerini de ateş kaplar.&quot;</strong><a href=\"#_ftn369\" name=\"_ftnref369\" title=\"\">[369]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Evet; sen onlara şaşıyorsun, onlar ise alay ediyorlar. Kendilerine &ouml;ğ&uuml;t verildiğinde dinlemezler. Bir mucize g&ouml;rd&uuml;klerinde onu alaya alırlar. &quot;Bu apa&ccedil;ık bir sihirdir; &ouml;ld&uuml;ğ&uuml;m&uuml;z, toprak ve kemik olduğumuz zaman mı diriltileceğiz? &Ouml;n&shy;ceki babalarımız da mı /diriltilecek/?&quot; derler. De ki: &quot;Evet hem de zelil ve hakir olarak.&quot; Tek bir &ccedil;ığlık olacak o anda hemen bakıp kalacaklar. Ve : &quot;Vay bize! İşte bu ceza g&uuml;n&uuml;d&uuml;r&quot; diyecekler. Onlara: &quot;İşte bu, yalanladığınız h&uuml;k&uuml;m g&uuml;n&uuml;d&uuml;r&quot; /denir/. /İlgililere ş&ouml;yle emredilir/: &quot;Zulmedenleri, onlarla işbirliği edenleri ve Allah&#39;ı bırakıp da taptıklarını derleyin. Onları cehennem yoluna koyun. Onları durdurun; &ccedil;&uuml;nk&uuml; kendilerinden daha da sorulacaktır.&quot; Onlara: &quot;Size ne oldu ki, birbirinizle yardımlaşmıyorsunuz?&quot; /denir/. Hayır; bug&uuml;n onların hepsi teslim olmuşlardır. Birbirlerine d&ouml;n&uuml;p sorarlar. İleri gelenlerine: &quot;Doğrusu siz bize sağdan /g&uuml;veneceğimiz taraftan/ sokuldunuz&quot; derler. Onlar da: &quot;Hayır; zaten siz inanmış kimseler değildiniz. Bizim sizin &uuml;st&uuml;n&uuml;zde bir egemenliğimiz yoktu. Bilakis, sizin kendiniz azgın bir toplundunuz.&quot; &quot;Bu sebeple, Rabbimizin s&ouml;z&uuml; aleyhimizde ger&ccedil;ekleşti. Ş&uuml;phesiz azabı tada&shy;cağız.&quot; &quot;Sizi biz azdırmıştık, &ccedil;&uuml;nk&uuml; kendimiz de azgındık&quot; derler. O g&uuml;n hepsi azapta ortaktırlar. Doğrusu su&ccedil;lulara b&ouml;yle yaparız. Onlara: &quot;Allah&#39;tan başka il&acirc;h yoktur&quot; dendiği zaman ş&uuml;phesiz b&uuml;y&uuml;klenirler. &quot;Deli bir şair y&uuml;z&uuml;nden il&acirc;hlarımızı mı bırakalım?&quot; derlerdi. Hayır; o, ger&ccedil;eği getirmiş ve peygamberleri doğrulamıştı. Ş&uuml;phesiz siz can yakıcı azabı tadacaksınız. &Ccedil;ektiğiniz ceza yaptıklarınızdan başkası değildir.&quot;</strong><a href=\"#_ftn370\" name=\"_ftnref370\" title=\"\">[370]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Doğrusu biz, ink&acirc;rcılar i&ccedil;in zincirler, demir halkalar ve &ccedil;ılgın alevli bir ateş ha&shy;zırladık. &quot;</strong><a href=\"#_ftn371\" name=\"_ftnref371\" title=\"\">[371]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Ama yoldan &ccedil;ıkanların, işte onların varacağı yer ateştir. Oradan her &ccedil;ıkmak istediklerinde geri &ccedil;evrilirler ve kendilerine: &quot;Yalanlayıp, durduğunuz ateşin azabını tadın&quot; denir.&quot;</strong><a href=\"#_ftn372\" name=\"_ftnref372\" title=\"\">[372]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Fakat onlar, kıyametin kopacağını yalanladılar. Biz de kıyameti yalanlayan&shy;lara &ccedil;ılgın alevli bir ateş hazırladık. Bu ateş, uzak bir yerden kendilerini g&ouml;r&uuml;nce, onun kaynamasını ve uğultusunu işitirler. Elleri boyunlarına bağlı olarak, o ateşin dar bir yerine atıldıkları zaman, orada, yok olup gitmeyi isterler. /Kendilerine/ &quot;Bir kere yok olmayı değil, bir&ccedil;ok defa yok olmayı isteyin&quot; /denir/.&quot;</strong><a href=\"#_ftn373\" name=\"_ftnref373\" title=\"\">[373]</a></p>\n\n<p dir=\"LTR\">\n	<strong>&quot;Bedbahtlar ateştedir, onlar i&ccedil;in orada /kahırla ve acıyla/ nefes alıp vermeler vardır.&quot;</strong><a href=\"#_ftn374\" name=\"_ftnref374\" title=\"\">[374]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Ey Allah&#39;ın kulları! Hastalanmadan &ouml;nce, sağlığınızda fırsatınız ve g&uuml;c&uuml;n&uuml;z varken, darlığa d&uuml;şmemişken Allah&#39;ı anın! Kurtuluş yolu kapatılmamışken kendinizi cehennemin ateşinden kurtarmaya &ccedil;alışın. Allah uğrunda g&ouml;zlerinizi uykusuzluğa, karınlarınızı a&ccedil;lığa /oru&ccedil; tutmaya/ alıştırınız. Allah yolunda adım atın ve m&uuml;lk&uuml;n&uuml;z&uuml;, servetinizi onun yolunda bağışlayın. V&uuml;cudunuzdan ruhunuz ve canınız i&ccedil;in faydalanın ve bunu yapmaktan ka&ccedil;ınmayın.&quot;</em><a href=\"#_ftn375\" name=\"_ftnref375\" title=\"\">[375]</a></p>\n\n<h2 dir=\"LTR\">\n	CENNETİ KAZANMANIN YOLLARI</h2>\n\n<h3 dir=\"LTR\">\n	1- İman ve Salih Amel</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;İman edip salih amellerde bulunanlar ise cennet ehlidirler, onlar orada ebedi olarak kalıcıdırlar.&quot;</strong><a href=\"#_ftn376\" name=\"_ftnref376\" title=\"\">[376]</a></p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim ş&ouml;yle buyurmuştur: <strong>&quot;İman edip salih ameller işleyenleri m&uuml;jdele. Onlar i&ccedil;in altlarından ırmaklar akan cennetler vardır. Kendilerine ne zaman onlardan bir meyve rızk olarak verilirse, &quot;Bu daha &ouml;nce de rızklandığımızdandır&quot; derler; bu birbirinin benzeri olarak sunulur. Onlar i&ccedil;in orada tertemiz eşler de vardır ve onlar o cennette ebedi olarak kalıcıdırlar.&quot;</strong><a href=\"#_ftn377\" name=\"_ftnref377\" title=\"\">[377]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;İnanıp salih amellerde bulunanları, muhakkak altlarından ırmaklar akan cennetteki k&ouml;şklere yerleştiririz. Onlar orada ebedi kalacaklardır, &ccedil;alışanların ecri ne g&uuml;zeldir!&quot;</strong><a href=\"#_ftn378\" name=\"_ftnref378\" title=\"\">[378]</a></p>\n\n<p dir=\"LTR\">\n	İman ile salih amelin arasında, meyve ağacıyla meyvesi gibi, şaşmaz bir bağlantı vardır. Nasıl ki, sağlam bir meyve ağacı meyvesiz kalmazsa, iman da salih amelsiz olamaz. İmam Cafer Sadık /a.s/&#39;dan imanın hakikati nedir diye sorulduğunda Hazret ş&ouml;yle buyurmuşlardır: <em>&quot;İman, Allah&#39;a itaat etmek ve ona isyandan ka&ccedil;ınmaktır.&quot;</em><a href=\"#_ftn379\" name=\"_ftnref379\" title=\"\">[379]</a></p>\n\n<p dir=\"LTR\">\n	Demek ki salih amel kalpteki imanın tecelli ve ortaya &ccedil;ıkışıdır. Dolayısıyla salih ameli peşinde getirmeyen bir imanın hakiki iman olmadığı ortaya &ccedil;ıkıyor ve b&ouml;yle bir imanla saadeti kazanmak olanaksızdır.</p>\n\n<h3 dir=\"LTR\">\n	2- Takva /Haramdan Sakınmak/</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Kullarımızdan takva sahibi olanları miras&ccedil;ı kılacağımız cennet işte budur.&quot;</strong><a href=\"#_ftn380\" name=\"_ftnref380\" title=\"\">[380]</a></p>\n\n<p dir=\"LTR\">\n	Takva, insani haramlardan sakındıran nefsan&icirc; bir haldir. Takva, zahirde t&uuml;m uzuvların g&uuml;nahlardan ka&ccedil;ınmasıyla, batında ise t&uuml;m k&ouml;t&uuml; sıfatları kalpten s&ouml;k&uuml;p atmakla ger&ccedil;ekleşir.</p>\n\n<h3 dir=\"LTR\">\n	3- G&uuml;zel Ahlak</h3>\n\n<p dir=\"LTR\">\n	İlahi nimetlere kavuşmanın bir &ouml;nemli etkeni de geniş manasıyla g&uuml;zel ahlaka sahip olmaktır.</p>\n\n<p dir=\"LTR\">\n	Hz. Resul-i Ekrem /s.a.a/ ş&ouml;yle buyurmuşlardır: <em>&quot;Kim Rabbine &uuml;&ccedil; sıfatla kavuşursa istediği kapıdan cennete girebilecektir:</em></p>\n\n<p dir=\"LTR\">\n	<em>1-&nbsp; G&uuml;zel ahlak sahibi olmak</em></p>\n\n<p dir=\"LTR\">\n	<em>2-&nbsp; Gizlide ve aşik&acirc;rda g&uuml;nah işlememek</em></p>\n\n<p dir=\"LTR\">\n	<em>3-&nbsp; Haklı olsa da mantıksız tartışmadan ka&ccedil;ınmak.&quot;</em><a href=\"#_ftn381\" name=\"_ftnref381\" title=\"\">[381]</a></p>\n\n<h3 dir=\"LTR\">\n	4- Cihad ve Şahadet</h3>\n\n<p dir=\"LTR\">\n	İslam yolunda canlarını feda eden m&uuml;cahitlerin makamları &ccedil;ok y&uuml;ksektir. Kur&#39;an-ı Kerim onların makamlarına ş&ouml;yle işaret etmektedir: <strong>&quot;Allah ş&uuml;phesiz, Allah yolunda savaşıp, &ouml;ld&uuml;ren ve &ouml;ld&uuml;r&uuml;len m&uuml;minlerin canlarını ve mallarını Tevrat, İncil ve Kur&#39;an&#39;da s&ouml;z verilmiş bir hak olarak cennete karşılık satın almıştır. Verdiği s&ouml;z&uuml; Allah&#39;tan daha &ccedil;ok tutan kim vardır? &Ouml;yleyse, yaptığınız alışverişe sevinin; bu b&uuml;y&uuml;k başarıdır.&quot;</strong><a href=\"#_ftn382\" name=\"_ftnref382\" title=\"\">[382]</a></p>\n\n<h3 dir=\"LTR\">\n	5- Heva ve Hevese Uymamak</h3>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Kim Rabbinin makamından korkar ve nefsi de heva /istek ve tutkular/&#39;dan sakındırırsa, ş&uuml;phesiz onun barınağı cennettir.&quot;</strong><a href=\"#_ftn383\" name=\"_ftnref383\" title=\"\">[383]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Sizler i&ccedil;in en fazla şu iki şeyden korkuyorum: </em></p>\n\n<p dir=\"LTR\">\n	<em>1-&nbsp; Nefsi isteklere uymak</em></p>\n\n<p dir=\"LTR\">\n	<em>2-&nbsp; Uzun arzulara tutulmak </em></p>\n\n<p dir=\"LTR\">\n	<em>Nefsi isteklere uymak, sizi haktan alıkoyar; uzun ve ger&ccedil;ekleşmesi g&uuml;&ccedil; arzular ise, size ahireti unutturur.&quot;</em><a href=\"#_ftn384\" name=\"_ftnref384\" title=\"\">[384]</a></p>\n\n<p dir=\"LTR\">\n	Nefsi isteklere uymak k&ouml;t&uuml; şeylerin insanın g&ouml;z&uuml;nde g&uuml;zel g&ouml;r&uuml;nmesine ve teşhis g&uuml;c&uuml;n&uuml;n zayıflamasına sebep olur. Nitekim Hz. Yakup /a.s/, oğullarının Hz. Yusuf&#39;a ait kanlı g&ouml;mleği babalarına; <strong>&quot;Yusuf&#39;u kurt yedi&quot;</strong> diye sunduklarında: <strong>&quot;Bilakis, nefisleriniz size /k&ouml;t&uuml;/ bir işi g&uuml;zel g&ouml;stermiştir. Artık bana d&uuml;şen, yalnız g&uuml;zelce sabretmektir...&quot;</strong><a href=\"#_ftn385\" name=\"_ftnref385\" title=\"\">[385]</a> buyurarak, onların bu hastalığa kapıldıklarından b&ouml;yle bir hileye kalkıştıklarını ortaya koymuştur.</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Muhammed Bakır /a.s/ ş&ouml;yle buyurmuştur: <em>&quot;Cennet sabır ve zorluklarla kaplıdır. Kim bu d&uuml;nyada zorluklara sabır ederse, cennete, girer. Cehennem ise lezzetler ve nefsi isteklerle kaplıdır, kim nefsi isteklere yenik d&uuml;şerse, ateşe girer.&quot;</em><a href=\"#_ftn386\" name=\"_ftnref386\" title=\"\">[386]</a></p>\n\n<p dir=\"LTR\">\n	Kısacası, cehennem ateşi nefsi isteklere uymanın doğurduğu bir sonu&ccedil; olduğu gibi, hatta d&uuml;nyadaki cehennemi yaşam, d&uuml;zensizlikler, zul&uuml;mler, savaşlar da heva ve hevese uymaktan kaynaklanmaktadır. Buna karşılık, cennet nefsan&icirc; arzu ve isteklere karşı koymakla kazanılan bir nimet olduğu gibi, d&uuml;nyadaki huzurlu ve mutlu yaşam da ona bağlıdır.</p>\n\n<h3 dir=\"LTR\">\n	6- Zorluklar Ve Nefsan&icirc; Baskılar</h3>\n\n<h3 dir=\"LTR\">\n	Karşısında Sabır Ve Sebat</h3>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;Muhakkak biz sizi biraz korku, biraz a&ccedil;lık ve mallardan, canlardan, &uuml;r&uuml;nlerden biraz eksiltmekle deneriz, sabredenleri m&uuml;jdele. Onlara bir musibet geldiğinde: &quot;Biz Allah&#39;ınız ve elbette O&#39;na d&ouml;neceğiz&quot; derler. İşte Rablerinin mağfiret ve rahmeti onlaradır. O&#39;nun yolunda olanlar da onlardır.&quot;</strong><a href=\"#_ftn387\" name=\"_ftnref387\" title=\"\">[387]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;Onlar ki, Rablerinin rızasını kazanmak i&ccedil;in sabrederler, namazı kılarlar; kendilerine verdiğimiz rızktan, gizlice ve a&ccedil;ık&ccedil;a sarf ederler; iyilikle k&ouml;t&uuml;l&uuml;ğ&uuml; ortadan kaldırırlar; işte son yurt olarak, girecekleri Adn cennetleri onlarındır; babalarının, eşlerinin, &ccedil;ocuklarının iyi olanları da oraya girerler. Melekler her kapı&shy;dan yanlarına girip: &quot;Sabrettiğinizden dolayı size selam olsun; burası son yurt olarak ne g&uuml;zeldir!&quot; derler.&quot;</strong><a href=\"#_ftn388\" name=\"_ftnref388\" title=\"\">[388]</a></p>\n\n<p dir=\"LTR\">\n	Yine Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;İşte onlar, sabrettiklerinden &ouml;t&uuml;r&uuml; cennetin en y&uuml;ksek dereceleriyle m&uuml;k&acirc;fat&shy;landırılırlar. Orada tebrik ve esenlik dilekleriyle karşılanırlar. Orada ebedi kalacaklardır. Orası ne g&uuml;zel bir yerleşme ve ikamet yeridir!&quot;</strong><a href=\"#_ftn389\" name=\"_ftnref389\" title=\"\">[389]</a></p>\n\n<p dir=\"LTR\">\n	Yine Hak Teala ş&ouml;yle buyurmuştur: <strong>&quot;Sabretmelerine karşılık onları cennet ve oradaki ipeklerle m&uuml;k&acirc;fatlandırır. Orada tahtlara yaslanırlar; orada yakıcı sıcak ve dondurucu soğuk g&ouml;rme&shy;zler. Meyve ağa&ccedil;larının g&ouml;lgeleri &uuml;zerlerine sarkmış ve &uuml;r&uuml;nlerinin koparılması kolay&shy;laştırılmıştır. &Ccedil;evrelerinde g&uuml;m&uuml;ş kaplar ve billur k&acirc;seler dolaştırılır. Billurları g&uuml;m&uuml;ş gibi parlaktır, onları &ouml;l&ccedil;&uuml;p &ouml;l&ccedil;&uuml;p dağıtırlar. Orada, zencefil karışık bir tasla i&ccedil;irilirler. O pınara &quot;Selsebil&quot;, denir. Yanlarında &ouml;l&uuml;ms&uuml;z gen&ccedil;ler dolaşır; onları g&ouml;rd&uuml;ğ&uuml;nde, etrafa sa&ccedil;ılmış inciler sa&shy;nırsın. Oranın neresine baksan, nimet ve b&uuml;y&uuml;k bir saltanat g&ouml;r&uuml;rs&uuml;n. &Uuml;zerlerinde ince yeşil ipekli, parlak atlastan elbiseler vardır; g&uuml;m&uuml;ş bilezik&shy;lerle s&uuml;slenmişlerdir. Rableri onlara tertemiz i&ccedil;ecekler i&ccedil;irir. Kendilerine &quot;İşte bu sizin işlediklerinizin karşılığıdır, &ccedil;alışmalarınız ş&uuml;kre değer&quot; denir.&quot;</strong><a href=\"#_ftn390\" name=\"_ftnref390\" title=\"\">[390]</a></p>\n\n<p dir=\"LTR\">\n	İnsan Suresi&#39;nden naklettiğimiz bu ayetler, &uuml;&ccedil; g&uuml;n peş peşe oru&ccedil; tutarak, iftar vaktinde kendi iftariyelerini yoksula, yetime, esire vermekle sabır edenlere &ouml;nc&uuml;l&uuml;k eden; Hz. Ali, Hz. Fatime, Hz. Hasan ve Hz. H&uuml;seyin /a.s/ hakkında nazil olmuştur. Allah Teala, insanlık &acirc;lemine g&uuml;zel &ouml;rnekler olan Ehl-i Beyt&#39;in ortaya koyduğu bu sabır &ouml;rneğini de takdirle anarak insanlık, &acirc;lemine, sabır y&ouml;n&uuml;nden de Ehl-i Beyt&#39;i kendilerine &ouml;rnek edinmelerini emretmektedir.</p>\n\n<p dir=\"LTR\">\n	Demek ki, musibetler, nefsin diretmeleri ve Allah&#39;ın emirlerine itaatin zorlukları karşısında sabretmek &ccedil;ok &ouml;nemli bir konudur. Kim bu konuda başarı g&ouml;sterirse, mutlaka b&uuml;y&uuml;k il&acirc;hi m&uuml;k&acirc;fatı kazanacaktır. Kim de tahamm&uuml;ls&uuml;zl&uuml;k g&ouml;sterirse, mutlaka kaybedenlerden olacaktır.</p>\n\n<p dir=\"LTR\">\n	Bunun i&ccedil;indir ki, Hz. Ali /a.s/ sabrın &ouml;nemine işaretle ş&ouml;yle buyurmuştur: <em>&quot;Baş bedende nasıl ise, sabır da imana oranla &ouml;yledir. Başsız bedenin bekası olmadığı gibi, sabırsız imanın da bir değeri yoktur.&quot;</em><a href=\"#_ftn391\" name=\"_ftnref391\" title=\"\">[391]</a></p>\n\n<p dir=\"LTR\">\n	Sonu&ccedil; olarak; nefsin gayri meşru istekleri karşısında yılmamak, d&uuml;nyadaki &ccedil;eşitli musibetlerin ve Allah&#39;a itaatin doğurduğu zorlukları yenecek sabır, cennet anahtarlarından biridir.</p>\n\n<h3 dir=\"LTR\">\n	7- Doğru Yolda İstikamet G&ouml;stermek</h3>\n\n<p dir=\"LTR\">\n	Allah Teala ş&ouml;yle buyuruyor: <strong>&quot;&quot;Rabbimiz Allah&#39;tır&quot; deyip de, istikamet g&ouml;sterenler, ne bir korku g&ouml;recekler ne de bir &uuml;z&uuml;nt&uuml;. İşte onlar, cennet ehlidirler; işlediklerine karşılık olarak, orada ebedi kalacaklardır.&quot;</strong><a href=\"#_ftn392\" name=\"_ftnref392\" title=\"\">[392]</a></p>\n\n<p dir=\"LTR\">\n	Yine Cenab-ı Hak ş&ouml;yle buyurmuştur: <strong>&quot;Rabbimiz Allah&#39;tır&quot; deyip de doğrulukta istikamet edenlere me&shy;lekler inerek: &quot;Korkmayınız, &uuml;z&uuml;lmeyiniz, size s&ouml;z verilen cennetle sevi&shy;nin, biz d&uuml;nya hayatında da, ahirette de sizin dostlarınızız. Gafur ve rahim olan Allah&#39;ın ikramı olarak orada sizin i&ccedil;in canlarınızın &ccedil;ektiği ve istediğiniz her şey vardır&quot; derler.&quot;</strong><a href=\"#_ftn393\" name=\"_ftnref393\" title=\"\">[393]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Ali /a.s/ da doğru yolda istikamet etmenin &ouml;nemine işaretle ş&ouml;yle buyurmuştur: <em>&quot;Siz ki, Rabbimiz Allah&#39;tır dediniz, &ouml;yleyse O&#39;nun ve g&ouml;nderdiği kitabın emirlerine uyunuz. O&#39;na itaat ve tapmak olan en g&uuml;zel yolda sabır ve istikamet g&ouml;steriniz, dediğinden &ccedil;ıkmayınız, dinde bidat koymayınız ve hak yoldan sapmayınız.&quot;</em><a href=\"#_ftn394\" name=\"_ftnref394\" title=\"\">[394]</a></p>\n\n<h3 dir=\"LTR\">\n	8- Tevell&acirc; ve Teberr&acirc;</h3>\n\n<p dir=\"LTR\">\n	Tevell&acirc;, Allah&#39;ın sevdiklerini sevip dost edinmek; teberr&acirc; ise, Allah d&uuml;şmanlarına d&uuml;şman olup onlardan uzak durmaktır.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor: <strong>&quot;Allah&#39;a ve ahiret g&uuml;n&uuml;ne inanan hi&ccedil;bir kavmin; -babaları, oğul&shy;ları, kar&shy;deşleri yahut akrabaları dahi olsa- Allah&#39;a ve Resul&uuml;ne karşı d&uuml;şmanlık edenlere, sevgi beslediklerini g&ouml;rmezsin. İşte Allah, imanı onların kalplerine yazmış ve katından bir ruh ile onları desteklemiş&shy;tir. Allah onları, i&ccedil;lerinden ırmaklar akan, i&ccedil;inde te&shy;melli kalacak&shy;ları cennetlere koyacaktır. Allah onlardan hoşnut olmuştur, onlar da Allah&#39;tan hoşnut ol&shy;muşlar. İşte onlar, Allah&#39;ın tarafında olanlardır. İyi bilin ki, saadete erecek olanlar da, sadece Allah&#39;ın tarafında olanlardır.&quot;</strong><a href=\"#_ftn395\" name=\"_ftnref395\" title=\"\">[395]</a></p>\n\n<p dir=\"LTR\">\n	Bu zamanda ger&ccedil;ek bir tevell&acirc; ve teberr&acirc; ise, ancak Ehl-i Beyt&#39;i sevmek ve onlara karşı gelenlerden teberri edip uzak durmakla ger&ccedil;ekleşir. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim ve Allah Resul&uuml;&#39;n&uuml;n emri gereği, Ehl-i Beyt&#39;i sevmek iman ve cennete girme vesilesi olduğu gibi, onların velayet ve muhabbetinden uzak durmak ise, Hak ve hakikatten uzak durmak, demektir.</p>\n\n<h3 dir=\"LTR\">\n	9- Namaza &Ouml;nem Vermek</h3>\n\n<p dir=\"LTR\">\n	Allah Teala, Mearic Suresi&#39;nde namaz kılanlar i&ccedil;in bir takım sıfatlar beyan etmekte ve o sıfatlarla s&uuml;slenmiş olanları cennetle m&uuml;jdelemektedir. O sıfatlar şunlardır:</p>\n\n<p dir=\"LTR\">\n	1-&nbsp; Namazlarında s&uuml;rekli olanlar</p>\n\n<p dir=\"LTR\">\n	2-&nbsp; Mallarında mahrumlar i&ccedil;in belirli bir hak g&ouml;zetenler</p>\n\n<p dir=\"LTR\">\n	3-&nbsp; Ahiret g&uuml;n&uuml;ne inananlar</p>\n\n<p dir=\"LTR\">\n	4-&nbsp; Rablerinin azabından korkanlar</p>\n\n<p dir=\"LTR\">\n	5-&nbsp; &Ouml;rt&uuml;l&uuml; ve İffetli olanlar</p>\n\n<p dir=\"LTR\">\n	6-&nbsp; Emanetlerine riayet edenler</p>\n\n<p dir=\"LTR\">\n	7-&nbsp; Verdikleri s&ouml;zlere vefalı olanlar</p>\n\n<p dir=\"LTR\">\n	8-&nbsp; Şahitliklerinde hak &uuml;zere olanlar</p>\n\n<p dir=\"LTR\">\n	9-&nbsp; Namazlarına, şartlarına uygun olarak riayet edenler.&quot;<a href=\"#_ftn396\" name=\"_ftnref396\" title=\"\">[396]</a></p>\n\n<p dir=\"LTR\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu sıfatlar, namaza &ouml;nem vermek ve ona devam etmekle başlamış, şartlarına riayet etmekle sona ermiştir. Bu arada namazın kabul olunmasında etkin olan sıfatlara da işaret edilmiştir. Demek ki, hayırlı amellerin başında da sonunda da namaz yer almaktadır. Namaz olmadan hi&ccedil;bir hayır amel asıl kemaline ulaşamaz.</p>\n\n<p dir=\"LTR\">\n	Nitekim Hz. İmam Muhammed Bakır /a.s/ ş&ouml;yle buyurmuşlardır: <em>&quot;Kulun ilk muhasebe edilecek olan ameli namazıdır. Eğer namazı kabul edilirse, diğer amelleri de kabul edilecektir ve eğer namazı kabul edilmezse, diğer amelleri de reddedilecektir.&quot;</em><a href=\"#_ftn397\" name=\"_ftnref397\" title=\"\">[397]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resul-&uuml; Ekrem /s.a.a/ de ş&ouml;yle buyurmuşlardır: <em>&quot;&Uuml;mmetim i&ccedil;in beş vakit namaz, bir kimsenin evinin &ouml;n&uuml;nden ge&ccedil;en ırmağa benzer. Nasıl ki, o ırmakta her g&uuml;n beş defa yıkananın v&uuml;cudunda pislik kalmazsa, beş vakit kılınan namaz da &ouml;yledir /insanın manevi temizliğini sağlar/&quot;</em><a href=\"#_ftn398\" name=\"_ftnref398\" title=\"\">[398]</a></p>\n\n<h2 dir=\"LTR\">\n	Cehennemde Ebedi Kalınacak mı?</h2>\n\n<p dir=\"LTR\">\n	D&uuml;nya hayatının aksine, ahiret hayatının ebedi hayat, ahiret yurdunun da beka yurdu olduğunu bilmekteyiz. Dolayısıyla iman ehlinin m&uuml;k&acirc;fatlandırılacağı, ilahi rahmet mazharı cennet ile isyan ehlinin cezalandırılacağı, ilahi gazap mazharı cehennem de ebedilik yurdudurlar.</p>\n\n<p dir=\"LTR\">\n	Cennet ehlinin cennette ebedi kalmasında hi&ccedil;bir mahzur yoktur. Hatta aslında Allah Teala&#39;nın sonsuz rahmeti bunu iktiza etmektedir. Sorun cehennem ehlinin cehennemde ebedi olarak cezalandırılmalarındadır.</p>\n\n<p dir=\"LTR\">\n	Bazıları, bunun Allah&#39;ın adalet ve sonsuz rahmetiyle bağdaşmadığını d&uuml;ş&uuml;nerek cehennem ehlinin cehennemde ebedi olarak kalmayacağını ya da ebedi olarak acı &ccedil;ekmeyeceklerini savunmuşlardır.</p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;i Allah Resul&uuml;, bu d&uuml;nyada g&uuml;nah işlemiş olup da tevbe etmeye muvaffak olmayanlardan, belli bir s&uuml;re cezalarını &ccedil;ektikten sonra Allah&#39;ın rahmetine kavuşanların olacağını bildirmiştir. Fakat Kur&#39;an-ı Kerim, bir&ccedil;ok ayetinde bazı grupların cehennemde ebedi olarak kalacaklarını a&ccedil;ıklamaktadır.</p>\n\n<p dir=\"LTR\">\n	Allah Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyuruyor: <strong>&quot;K&uuml;fre sapıp ayetlerimizi yalanlayalar ise, ateş ehlidirler, onlar orada ebedi olarak kalıcıdırlar.&quot;</strong><a href=\"#_ftn399\" name=\"_ftnref399\" title=\"\">[399]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;İnk&acirc;r eden kimselerin malları ve &ccedil;ocukları, Allah&#39;tan yana, onlara bir fayda vermeyecektir. İşte onlar ateş ehlidirler, onlar orada temellidirler.&quot;</strong><a href=\"#_ftn400\" name=\"_ftnref400\" title=\"\">[400]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;İnk&acirc;r etmiş ve k&acirc;fir olarak &ouml;lenlere gelince, işte, Allah&#39;ın, meleklerin, insanların hepsinin l&acirc;neti onlaradır. Onlar lanette temellidirler. Artık ne azapları hafifletilir, ne de onların y&uuml;zlerine bakılır.&quot;</strong><a href=\"#_ftn401\" name=\"_ftnref401\" title=\"\">[401]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Allah, m&uuml;nafık erkek ve kadınlara ve ink&acirc;rcılara, ebedi kalacakları cehennem ateşini vaat etmiştir. O, onlara yeter. Allah onlara l&acirc;net etmiştir! Ve onlara kalıcı bir azab vardır.&quot;</strong><a href=\"#_ftn402\" name=\"_ftnref402\" title=\"\">[402]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;İnk&acirc;r edenler, b&ouml;l&uuml;k b&ouml;l&uuml;k cehenneme doğru s&uuml;r&uuml;l&uuml;r. Nihayet oraya vardıklarında kapıları a&ccedil;ılır; bek&ccedil;ileri onlara: &quot;Size i&ccedil;inizden Rabbinizin ayetlerini okuyan ve bug&uuml;ne ka&shy;vuşacağınızı ihtar eden peygamberler gelmedi mi&quot; derler. Onlar: &quot;Evet geldi, lakin azab s&ouml;z&uuml; ink&acirc;rcılara hak olmuştur&quot; derler. Onlara: &quot;Temelli kalacağınız cehennemin kapılarından girin; b&ouml;b&uuml;rlenenlerin durağı ne k&ouml;t&uuml;d&uuml;r!&quot; denir.&quot;</strong><a href=\"#_ftn403\" name=\"_ftnref403\" title=\"\">[403]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Allah&#39;ın ayetleri &uuml;zerinde tartışanları g&ouml;rmez misin? Nasıl da d&ouml;nd&uuml;r&uuml;l&uuml;yor&shy;lar? Kitabı ve peygamberlerimize g&ouml;nderdiklerimizi yalanlayanlar elbette yakında anlayacaklardır. Boyunlarında halkalar ve zincirler olduğu halde kaynar suya s&uuml;r&uuml;lecekler, sonra da ateşte yakılacaklardır. Sonra onlara: &quot;Allah&#39;ı bırakıp da arkasında koştuğunuz ortaklar nerededir?&quot; denilecek. Onlar da: &quot;Bizden uzaklaştılar; hayır; zaten biz &ouml;nceleri hi&ccedil; bir şeye kulluk etmiyorduk&quot; diyeceklerdir. İşte Allah ink&acirc;rcıları b&ouml;yle saptırır. /Onlara/: &quot;İşte bu, yery&uuml;z&uuml;nde haksız yere şımarmanız ve b&ouml;b&uuml;rlenmenizden &ouml;t&uuml;r&uuml;d&uuml;r. Temelli kalacağınız cehenneme kapılarından girin&quot; /denecektir/. B&uuml;y&uuml;klenenlerin durağı ne de k&ouml;t&uuml;d&uuml;r!&quot;</strong><a href=\"#_ftn404\" name=\"_ftnref404\" title=\"\">[404]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;/Benim yaptığım/ ancak, Allah katından olanı, O&#39;nun g&ouml;nderdiklerini tebliğden ibarettir. Kim, Allah&#39;a ve peygamberine karşı gelirse ona, i&ccedil;inde sonsuz ve temelli kalacakları cehennem ateşi vardır.&quot;</strong><a href=\"#_ftn405\" name=\"_ftnref405\" title=\"\">[405]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Kim bir m&uuml;mini kasten &ouml;ld&uuml;r&uuml;rse cezası, i&ccedil;inde temelli kalacağı cehennem&shy;dir. Allah ona gazap etmiş, l&acirc;netlemiş ve onun i&ccedil;in b&uuml;y&uuml;k bir azap hazırlamıştır.&quot;</strong><a href=\"#_ftn406\" name=\"_ftnref406\" title=\"\">[406]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Kim Allah&#39;a ve Peygamberine baş kaldırır ve sınırlarını aşarsa, Allah onu, temelli kalacağı ateşe sokar ve onun i&ccedil;in al&ccedil;altıcı bir azap vardır.&quot;</strong><a href=\"#_ftn407\" name=\"_ftnref407\" title=\"\">[407]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyuruyor: <strong>&quot;Onlar, Allah&#39;ın yanında başka il&acirc;h tutup ona yalvarmazlar. Allah&#39;ın haram kıldığı cana haksız yere kıymazlar ve zina etmezler. Kim bunları yaparsa, cezasını bulur. Kıyamet g&uuml;n&uuml; azabı kat kat artırılır ve orada al&ccedil;altılmış olarak temelli kalır.&quot;</strong><a href=\"#_ftn408\" name=\"_ftnref408\" title=\"\">[408]</a></p>\n\n<p dir=\"LTR\">\n	Bu zikrettiğimiz veya zikretmediğimiz benzeri ayetler İslam uleması arasında iki &ouml;nemli bahsi doğurmuştur:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; Bu ayetlerin, bazı grupların cehennemde ebedi kalacağına delalet edip etmediği konusu;</p>\n\n<p dir=\"LTR\">\n	<strong>2-&nbsp; </strong>Bu ayetlerin, bazı grupların cehennemde ebedi olarak kalacağına delalet ettikleri kabul edilse bile, acaba cehennemde ebedi olarak kalacak olanların azabı da mı ebedi olarak devam edecektir? Yoksa bir s&uuml;reden sonra cehennem, onlar i&ccedil;in rahmet olup nimet halini mi alacaktır?</p>\n\n<p dir=\"LTR\">\n	Birinci konuyla ilgili olarak hemen şunu belirtmeliyiz ki, her ne kadar İslam ulemasından azınlık bir grup, bu ayetlerde ge&ccedil;en &quot;Hulud ve Halidin&quot; kelimelerinin uzun s&uuml;re kalmak anlamını ifade ettiğini ve bu nedenle de bu kelimelerin ebedi olarak kalmak anlamını ifade etmediğini savunmuşlarsa da, bizzat bu ayetlerin bazısında ebedi olarak kalmak anlamını ifade eden &quot;Ebeden&quot; kelimesi a&ccedil;ık&ccedil;a zikredildiğinden, onların bu g&ouml;r&uuml;ş&uuml;ne katılmamız m&uuml;mk&uuml;n değildir. Dolayısıyla İslam ulemasının pek azınlık bir grubu dışında, tamamı bazı grupların ebedi olarak cehennemde kalacağı hususunda ittifak etmişlerdir. Asıl ihtilaf mevzuu, ikinci husus olan, cehennemde ebedi kalacakların, azabının da ebedi olarak devam edip etmeyeceği konusudur.</p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt ulemasının &ouml;nde gelenlerinden olan Allame Hilli kelam ilminde kaleme aldığı; &quot;Şerh-i Tecrit&quot; adlı kitabında ş&ouml;yle yazıyor: &quot;M&uuml;sl&uuml;manların tamamı, k&acirc;firin azabının ebedi olup kesilmeyeceği hususunda ittifak etmekle birlikte, m&uuml;sl&uuml;man olup da b&uuml;y&uuml;k g&uuml;nah ehli olanların hususunda ihtilaf etmişlerdir. M&uuml;sl&uuml;manlardan Vaidiye<a href=\"#_ftn409\" name=\"_ftnref409\" title=\"\">[409]</a> mezhebi mensupları onların da aynı konumda olduğunu savunurken, İmamiyye /Ehl-i Beyt/ mezhebini kabul edenlerle, Mutezile mezhebine mensup olanların &ccedil;oğunluğu, keza Eş&#39;ariye mezhebini kabul edenler, onların azabının bir s&uuml;reden sonra kesileceğini kabul etmişlerdir. Bize g&ouml;re hak g&ouml;r&uuml;ş, m&uuml;sl&uuml;manlardan b&uuml;y&uuml;k g&uuml;nah ehlinin azabının bir s&uuml;reden sonra kesileceğidir. Buna iki delilimiz vardır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-&nbsp; </strong>B&uuml;y&uuml;k g&uuml;nah ehli olan iman ehli aynı zamanda imanından dolayı m&uuml;k&acirc;fata da m&uuml;stahaktır. &Ccedil;&uuml;nk&uuml; Allah Teala: <strong>&quot;Kim mıskal zerre kadar hayır işlerse onu g&ouml;recektir&quot;</strong><a href=\"#_ftn410\" name=\"_ftnref410\" title=\"\">[410]</a> buyurmaktadır. İman ise hayır amellerin en b&uuml;y&uuml;ğ&uuml;d&uuml;r. Bu durumda g&uuml;nahından dolayı cezalandırılmayı hak ettiğine g&ouml;re, ya m&uuml;k&acirc;fatlandırılması cezalandırılmasından &ouml;nce olacaktır ki, icma-ı &uuml;mmet bunun batıl olduğuna dairdir. Zira &ouml;nceki bahislerimizde iman ile kazanılan m&uuml;k&acirc;fatın ebedi olacağını ispatlamışızdır. Ya da bunun aksi olacaktır. Zaten biz de bunu savunuyoruz. M&uuml;k&acirc;fatlandırılma ile cezalandırılmanın birlikte olması ise muhaldir.</p>\n\n<p dir=\"LTR\">\n	<strong>2-</strong>&nbsp; Bu g&ouml;r&uuml;şe g&ouml;re, &ouml;mr&uuml; boyunca &ccedil;eşitli ibadetlerle Allah Teala&#39;ya kulluk eden birinin imanını kaybetmeden &ouml;mr&uuml;n&uuml;n sonunda bir b&uuml;y&uuml;k g&uuml;nah işlemekle &ouml;mr&uuml; boyunca Allah&#39;a şirk koşan gibi cehennemde ebedi kalması gerekir. Bu ise muhaldir. Zira akıl sahipleri bunu &ccedil;irkin kabul etmekteler. Allah Teala ise b&uuml;t&uuml;n &ccedil;irkinliklerden m&uuml;nezzehtir.&quot;<a href=\"#_ftn411\" name=\"_ftnref411\" title=\"\">[411]</a></p>\n\n<p dir=\"LTR\">\n	Yine Ehl-i Beyt ulemasının &ouml;nde gelen liderlerinden olan Şeyh M&uuml;fit ş&ouml;yle diyor: &quot;İmamiyye /Ehl-i Beyt/ mezhebine mensup olanlar cehennem ateşinde ebedi kalacakların yalnızca k&acirc;firler olduğu hususunda ittifak etmişlerdir. Kıble ehli olup, Allah&#39;ın farzlarına ikrar eden Allah&#39;a marifeti olanlardan g&uuml;nah işleyenler ise cehennemde ebedi kalmayacaklardır.&quot;<a href=\"#_ftn412\" name=\"_ftnref412\" title=\"\">[412]</a></p>\n\n<p dir=\"LTR\">\n	Ehl-i S&uuml;nnet ulemasının &ouml;nde gelenlerinden olan Teftazani ise ş&ouml;yle yazıyor: &quot;İslam &uuml;mmeti, iman ehlinden b&uuml;y&uuml;k g&uuml;nah işleyip de tevbe etmeden &ouml;len kimsenin durumu hakkında ihtilaf etmişlerdir. Bize g&ouml;re, onun hakkında ne af edileceğine, ne de cezalandırılacağına kesin g&ouml;z&uuml;yle bakılamaz. Aksine, her ikisi de Allah&#39;ın meşiyetine bağlıdır.</p>\n\n<p dir=\"LTR\">\n	Ancak şu kesindir ki, cezaya tabi tutulduğu takdirde, ebedi olarak cehennemde kalmayacak ve elbette ki &ccedil;ıkacaktır. Biz bu h&uuml;km&uuml; verirken, bunun Allah&#39;a zorunlu olduğunu s&ouml;ylemek istemiyoruz. Biz, Allah Teala&#39;nın bu y&ouml;nde vaadi olduğundan b&ouml;yle h&uuml;kmediyoruz.</p>\n\n<p dir=\"LTR\">\n	Nitekim cennet ehlinin cennette ebedi kalacağına h&uuml;kmetmemiz de, Allah Teala&#39;nın cennet ehlinin cennette ebedi kalacaklarını vaat ettiğinden dolayıdır.</p>\n\n<p dir=\"LTR\">\n	Mutezile mezhebine g&ouml;re ise, onların af edilmeksizin ateşten &ccedil;ıkmayacakları ve daim azap &ccedil;ekecekleri kesindir. Bazılarının s&ouml;zlerinde yer alan, &quot;Mutezile mezhebi b&uuml;y&uuml;k g&uuml;nah ehlinin ne cennette ne de cehennemde olacağına inanıyor&quot; g&ouml;r&uuml;ş&uuml;n&uuml;n yanlış olduğu ortadadır. Bu yanlışlık Mutezile mezhebinin b&uuml;y&uuml;k g&uuml;nah işleyeni iki menzilin /iman ve k&uuml;fr menzilleri/ arasında bir menzilde /fasıklık menzili/ g&ouml;rmesinden kaynaklanmıştır.<a href=\"#_ftn413\" name=\"_ftnref413\" title=\"\">[413]</a></p>\n\n<p dir=\"LTR\">\n	Mukatil bin S&uuml;leyman ve Murcie mezhebine mensup bazılarına isnat edilen, Allah Teala&#39;nın: <strong>&quot;Doğrusu bize vahyedildi ki, azap yalanlayıp sırt &ccedil;evirenindir&quot;</strong><a href=\"#_ftn414\" name=\"_ftnref414\" title=\"\">[414]</a> ve <strong>&quot;...İşte bu g&uuml;n rezalet ve k&ouml;t&uuml;l&uuml;k ink&acirc;r edenlere aittir&quot;</strong><a href=\"#_ftn415\" name=\"_ftnref415\" title=\"\">[415]</a> gibi ayetlerine istinaden isyank&acirc;r m&uuml;minlerin asla azap g&ouml;rmeyecekleri ve cehennem ateşinin k&acirc;firlere mahsus olduğu g&ouml;r&uuml;ş&uuml;ne gelince, cevabı şudur ki: Anılan azabın ebedi olacak şekilde mahsus kılınması k&acirc;firlere aittir.</p>\n\n<p dir=\"LTR\">\n	Onların, Hz. Resulullah /s.a.a/&#39;in: <em>&quot;Kim la il&acirc;he illallah derse, zina etse veya hırsızlık yapsa dahi cennete girecektir&quot;</em> s&ouml;z&uuml;ne istinat etmelerine gelince, bu da zayıf bir delildir. Zira bu hadis de cehennemde ebedi kalmayı kaldırıyor, cehenneme girmeyi değil. Velhasıl biz iman ehli olan isyank&acirc;rların cehennemde ebedi kalmayacaklarına inanıyoruz, delillerimiz ise şunlardır:</p>\n\n<p dir=\"LTR\">\n	<strong>1-</strong>&nbsp; M&uuml;minlerin, mutlaka cennete gireceklerini belirten ayet ve hadisler, iman ehli oldukları halde, b&uuml;y&uuml;k g&uuml;nah işleyen kimselerin, cehennemde ebedi kalmayacaklarını ortaya koymaktadır. Aslında konunun en &ouml;nemli delili de bu ayet ve hadislerdir. &Ccedil;&uuml;nk&uuml; bu ayet ve hadisler, mutlaka b&uuml;t&uuml;n m&uuml;minlerin cennete gireceklerini beyan etmektedirler. A&ccedil;ıktır ki bu, ya iman ehli olup da cehenneme girmeye m&uuml;stahak olanların, cehenneme girmelerinden sonra ger&ccedil;ekleşecektir. Bu, onların cehennemden ve du&ccedil;ar oldukları azaptan kurtulmaları demektir.&nbsp;&nbsp; Ya da g&uuml;nah ehli olan m&uuml;min kimse, hi&ccedil; cehenneme girmeden, cennete girecektir. Bu ise onun tamamıyla bağışlanması demektir. Nitekim Allah Teala: &quot;<strong>Kim zerre miktarı bir hayır yaparsa onu g&ouml;recektir&quot;</strong><a href=\"#_ftn416\" name=\"_ftnref416\" title=\"\">[416]</a> ve: <strong>&quot;&hellip;Kadın veya erkek, kim, inanarak salih amelde bulunursa, işte onlar cennete girecekler; orada onlara hesapsız rızk verilecektir&quot;</strong><a href=\"#_ftn417\" name=\"_ftnref417\" title=\"\">[417]</a> buyurmuştur. Allah Resul&uuml; /s.a.a/ de: <em>&quot;Kim la il&acirc;he illallah derse cennete girecektir&quot;</em> ve: <em>&quot;Kim Allah&#39;a şirk koşmadan &ouml;l&uuml;rse, zina etse ve hırsızlık yapsa bile cennete girecektir&quot;</em> buyurmuştur.</p>\n\n<p dir=\"LTR\">\n	<strong>2-&nbsp; </strong>Allah Teala&#39;nın: <strong>&quot;...Artık cehennem kalacağınız durağınızdır, Allah&#39;ın dilediği hari&ccedil;, orada kalacaksınız&quot;</strong><a href=\"#_ftn418\" name=\"_ftnref418\" title=\"\">[418]</a> ayeti ve Hz. Resulullah /s.a.a/&#39;in: <em>&quot;Bir kavim cehennem ateşinden yakılıp k&ouml;m&uuml;rleştikten sonra &ccedil;ıkacak ve sel &ccedil;er&ccedil;&ouml;p&uuml; i&ccedil;erisinde bir danenin yeşermesi gibi yeşerecektir&quot;</em> gibi cehennem ateşinden &ccedil;ıkılacağına işaret eden bazı ayet ve hadisleridir.</p>\n\n<p dir=\"LTR\">\n	Ger&ccedil;i bu gibi hadisler, vahit haber t&uuml;r&uuml;nden olmaları a&ccedil;ısından usul-&uuml; din konusunda delil sayılamazlar, ama nasların birbirlerini teyit etmeleri a&ccedil;ısından konumuzu teyit ve tekit etmektedirler.</p>\n\n<p dir=\"LTR\">\n	<strong>3-&nbsp; </strong>Bu delilimiz Mutezile mezhebi ilkesi &uuml;zere kuruludur. Ş&ouml;yle ki, y&uuml;z yıl boyunca iman ehli olup, salih amel yapmaya &ccedil;alışan bir kimsenin, bu s&uuml;re esnasında veya sonrasında bir yudum şarap i&ccedil;mek gibi b&uuml;y&uuml;k bir g&uuml;nah işlemesinden dolayı ebedi olarak cezalandırılması hikmet sahibi olan Hak Teala&#39;ya yakışmaz. Eğer b&ouml;yle bir cezalandırma zul&uuml;m sayılmazsa, artık hi&ccedil;bir şey zul&uuml;m sayılamaz ve eğer b&ouml;yle bir cezalandırma kınanmaya layık olmazsa, artık hi&ccedil;bir şey kınanmaya layık sayılamaz.</p>\n\n<p dir=\"LTR\">\n	<strong>4-</strong>&nbsp; İsyan, hem zaman a&ccedil;ısından, hem de miktar a&ccedil;ısından m&uuml;tenahidir. İsyanın zaman a&ccedil;ısından m&uuml;tenahi oluşu a&ccedil;ıktır. Miktar a&ccedil;ısından m&uuml;tenahi olması ise, her isyandan daha ağır bir isyanın m&uuml;mk&uuml;n oluşundandır. O halde onun cezası da m&uuml;tenahi olması gerekir. &Ccedil;&uuml;nk&uuml; adalet ilkesi bunu iktiza ediyor. İnk&acirc;rcılığa gelince, zaman a&ccedil;ısından m&uuml;tenahi olsa da, miktar a&ccedil;ısından gayri m&uuml;tenahidir. Zira ink&acirc;rcılığın daha şiddetlisi yoktur.&quot;<a href=\"#_ftn419\" name=\"_ftnref419\" title=\"\">[419]</a></p>\n\n<h2 dir=\"LTR\">\n	Cehennem Azabı Ebedi Olarak Devam Edecek mi?</h2>\n\n<p dir=\"LTR\">\n	Şimdiye kadar olan bahsimizden g&ouml;r&uuml;ld&uuml; ki, İslam ulemasının &ccedil;oğunluğu k&acirc;firlerin cehennemde hem ebedi kalacakları hem de azaplarının ebedi olacağı hususunda ittifak ederken, iman ehli olup da b&uuml;y&uuml;k g&uuml;nah işleyenler hususunda ihtilafa d&uuml;şm&uuml;şlerdir. Bu konuda pek azınlık bir grup olan Havari&ccedil; mezhebinin Vaidiye kolu ile Mutezile mezhebinden bir grup, onların da cehennemde ebedi kalacaklarını savunurken, İslam &uuml;mmetinin b&uuml;y&uuml;k bir &ccedil;oğunluğu isyank&acirc;r iman ehlinin azabını &ccedil;ektikten veya affa uğradıktan sonra cehennemden &ccedil;ıkacağı hususunda ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Ancak İslam uleması i&ccedil;erisinde hatta k&acirc;firler ve m&uuml;nafıklar hakkında bile cehennem azabının ebedi olamayacağını savunanlar da olagelmiştir. İslam ulemasından genellikle irfan ehlinin savunduğu bu g&ouml;r&uuml;şe g&ouml;re, her ne kadar k&acirc;fir ve m&uuml;nafıklar cehennemde ebedi kalacaklarsa da, onların acı &ccedil;ekmeleri ve azap g&ouml;rmeleri ebedi olarak devam etmeyecektir. Zira ebedi olarak acı &ccedil;ekmek ve azap g&ouml;rmek Allah Teala&#39;nın Rahman ve Rahim sıfatlarıyla &ccedil;elişmekle birlikte, Kur&#39;an-ı Kerim&#39;de cehennemde ebedi kalacakların azap ve acı &ccedil;ekmelerinin da ebedi olacağına dair a&ccedil;ık bir ayet yoktur. Bunların başında İslam irfanının babası sayılan Muhyiddin-i Arab&icirc; gelmektedir.</p>\n\n<p dir=\"LTR\">\n	Muhyiddin-i Arab&icirc; en b&uuml;y&uuml;k eseri olan &quot;Futuhat-i Mekkiye&quot; adlı kitabında ş&ouml;yle yazıyor: &quot;Her iki evin /cennet ve cehennemin/ ehli onlara girecektir. Saadet ehli Allah&#39;ın fazlı ile evine /cennete/ girecek, ateş ehli de Allah&#39;ın adaleti ile evine /cehenneme/ girecek. Onlar oraya yaptığı amelleri sonucu girecekler ve niyetleri gereği de orada ebedi olarak kalacaklardır.</p>\n\n<p dir=\"LTR\">\n	Sonra şirk ehli d&uuml;nyada şirk koştukları &ouml;m&uuml;r m&uuml;ddetince cehennemde acı ve azap &ccedil;ekecektir. Bu s&uuml;re bitince de Allah Teala onların ebedi kalacakları yeri onlar i&ccedil;in nimet kılacaktır. &Ouml;yle ki, eğer onlar oradan &ccedil;ıkarılıp cennete g&ouml;t&uuml;r&uuml;l&uuml;rlerse, tabiatlarına uymadığından bundan acı duyacaklardır. B&ouml;ylece cennet ehlinin cennetteki g&ouml;lgelerden, nurdan ve cennet kızlarının &ouml;p&uuml;c&uuml;klerinden lezzet aldıkları gibi, onlar da orada bulunan ateş, yakıcı soğuk ve yılan ve akrep sokmalarından, lezzet duyacaklardır.</p>\n\n<p dir=\"LTR\">\n	Zira onların tabiatları bunu iktiza ediyor. Bazı b&ouml;cekleri g&ouml;rm&uuml;yor musun? Onların tabiatı &ouml;yledir ki, onlar pis kokulardan hoşlanır, g&uuml;zel g&uuml;l kokularından ise zarar g&ouml;r&uuml;rler. Yine v&uuml;cut harareti y&uuml;kselmiş bir insan misk kokusundan acı duyuyor. O halde lezzetler, bir şeyin kişinin tabiatıyla uyumlu olmasına; acı ise, uyumlu olmamasına bağlıdır.&quot;<a href=\"#_ftn420\" name=\"_ftnref420\" title=\"\">[420]</a></p>\n\n<p dir=\"LTR\">\n	Yine Muhyiddin Arab&icirc;&#39;nin, en &ouml;nemli eserlerinden biri olan &quot;Fusus-ul Hikem&quot; adlı kitabının Hud Fassı&#39;nda /Hud b&ouml;l&uuml;m&uuml;nde/ Hud peygamberin kavminin ink&acirc;rcılığı karşısında Allah Teala&#39;nın onları helak etmek &uuml;zere g&ouml;nderdiği kum fırtınasına işaret eden &quot;O azabın, yayılarak vadilerine doğru y&ouml;neldiğini g&ouml;rd&uuml;klerinde: <strong>&quot;Bu bize yağmur yağdıracak yaygın bir buluttur&quot; dediler. Hayır! O, acele gelmesini istidiğiniz şeydir; i&ccedil;inde can yakıcı azab bulunan bir r&uuml;zg&acirc;rdır; Rabbinin buyruğu ile her şeyi yıkıp yok eder. Nitekim evlerinin harabelerinden başka bir şey g&ouml;r&uuml;nmez oldu. Biz, su&ccedil; işleyen toplumu işte b&ouml;yle cezalandırırız&quot;</strong><a href=\"#_ftn421\" name=\"_ftnref421\" title=\"\">[421]</a> ayetlerinin tefsirinde ayette ge&ccedil;en &quot;rih&quot; /r&uuml;zg&acirc;r/ kelimesinin rahat kelimesiyle aynı k&ouml;kten olmasından yola &ccedil;ıkarak, bu r&uuml;zg&acirc;rın zahirde azap ve acı niteliğinde olsa bile, batında onların rahatlamasına vesile olduğuna yer vermiştir.</p>\n\n<p dir=\"LTR\">\n	&quot;Fusus-ul Hikem&quot; kitabının &ouml;nde gelen şerh edenlerinden olan Davut bin Mahmut el- Kayseri de bunun a&ccedil;ıklamasında şunları yazıyor:</p>\n\n<p dir=\"LTR\">\n	&quot;Bil ki, g&ouml;z&uuml; Hak nuruyla s&uuml;rmelenen her şahıs şunu biliyor ki, &acirc;lemde olan her şey baştanbaşa Allah Teala&#39;nın kullarıdır. Onların varlığı, sıfatı ve fiili Allah Teala&#39;nın kudretinden kaynaklanmaktadır. Onların tamamı da Allah&#39;ın rahmetine muhta&ccedil;tır. Allah Teala ise Rahman ve Rahim&#39;dir. B&ouml;yle bir sıfata sahip olan bir varlığın bir kimseyi ebedi olarak cezalandırıp acı &ccedil;ektirmesi yakışmaz.</p>\n\n<p dir=\"LTR\">\n	Allah&#39;ın bu miktar azap ve acı vermesi de onları mukadder olan kemallerine ulaştırmaktan başka bir şey i&ccedil;in değildir. Nitekim altın ve g&uuml;m&uuml;ş&uuml;n de ateşte yakılarak eritilmesi onların ayarlarının d&uuml;şmesine sebebiyet veren katışık maddeleri onlardan ayırmak i&ccedil;indir. O halde bu miktar azap da l&uuml;tf&uuml;n ta kendisidir....</p>\n\n<p dir=\"LTR\">\n	Şeyh bu gibi tabirlerle azabın altında yatan il&acirc;hi rahmete işaret etmek istiyor. Yoksa o azabın varlığını veya il&acirc;hi el&ccedil;ilerin beyan ettikleri cehennem ehlinin durumlarını ink&acirc;r etmek durumunda değildir. Zira insanların işledikleri k&ouml;t&uuml; ameller sonucu d&uuml;nya hayatında karşılaştıkları &ccedil;eşitli acı azapları g&ouml;ren bir kimse, ahiret hayatındaki azapları nasıl ink&acirc;r edebilir? Oysa onun kendisi il&acirc;hi velilerin başta gelenlerinden biridir.&quot;<a href=\"#_ftn422\" name=\"_ftnref422\" title=\"\">[422]</a></p>\n\n<p dir=\"LTR\">\n	Davut bin Mahmut El- Kayseri kitabının başka bir yerinde de ş&ouml;yle yazıyor: &quot;Ateş ehline gelince, onlar nihayet nimete ulaşacaklardır. Ama bu nimet ateş i&ccedil;inde olacaktır. Zira ateş suretinin ceza m&uuml;ddeti sona erdikten sonra, onda olanlar i&ccedil;in serinlik ve selamet olması gerekir. Bu ise onların nimetleridir. Yani ateş ehlinin sonu kendilerine uygun nimet olacaktır. Bu, ya onların azaptan kurtulmasıyla olacak veya ona alışmaları sonucu ateşten lezzet almak şeklinde olacak, ya da Allah Teala&#39;nın, Hz. İbrahim&#39;e ateşi serinlik ve selamet kıldığı gibi, ateş sureti mahfuz olmakla birlikte l&uuml;tuf suretinde tecelli etmesiyle ger&ccedil;ekleşecektir.</p>\n\n<p dir=\"LTR\">\n	Ancak b&uuml;t&uuml;n bunlar azap s&uuml;resinin sona ermesinden sonra olacaktır. Zaten cehennem azabının daimi olacağına dair a&ccedil;ık bir nas da yoktur. Sadece cehennemde kalmanın ebedi olacağı a&ccedil;ık&ccedil;a belirtilmiştir. Cehennemde ebedi kalmaktan orada olan azabın da ebedi olacağı &ccedil;ıkmaz. O halde cehennemin nimete d&ouml;n&uuml;şmesi, hakların yani, Allah ve kul hakkının Allah&#39;ın Muntakim /intikam alan/ ismi tarafından tamamıyla alınmasından sonra, Hz. İbrahim Halilullah&#39;ın ateşe atıldığında g&ouml;rd&uuml;ğ&uuml; nimet t&uuml;r&uuml;nden olacaktır.</p>\n\n<p dir=\"LTR\">\n	Zira Hz. İbrahim ateşe atıldığı sırada onu g&ouml;r&uuml;nce, &ouml;nceden ilminde olup kalbine yerleştiği, ateşin kendine d&uuml;şen canlıları yaktığına dair bilincinden ve Allah Teala&#39;nın o ateşten onun i&ccedil;in neyi kastettiğini bilmediğinden dolayı acı duydu. Fakat ona atılınca, ateş sureti mahfuz olmakla birlikte onun, kendisi i&ccedil;in nimet olduğunu g&ouml;rd&uuml;. O halde o ateş halkın g&ouml;z&uuml;nde ateş olduğu halde, Hz. İbrahim i&ccedil;in nur ve rahatlık oluverdi. Demek ki, bir şey ona bakanların g&ouml;z&uuml;nde &ccedil;eşitli şekilde tecelli edebilir.&quot;<a href=\"#_ftn423\" name=\"_ftnref423\" title=\"\">[423]</a></p>\n\n<p dir=\"LTR\">\n	Yine Muhyiddin Arab&icirc; &quot;Futuhat-i Mekkiye&quot; adlı kitabında Allah&#39;ın sonsuz rahmetinin cehennemde ebedi kalacakların azabının ebedi olarak devam etmesine izin vermeyeceğini ş&ouml;yle a&ccedil;ıklıyor: &quot;Her iki ev de yani nimet ve acı evleri olan cennet ve cehennem mamur olur. Allah&#39;ın rahmeti gazabından &ouml;nce olup cehennem d&acirc;hil her şeyi kapsamıştır. Allah ise merhamet edenlerin en rahmet ve şefkati &ccedil;ok olanıdır.</p>\n\n<p dir=\"LTR\">\n	Biz kendi aramızda &ouml;ylelerini buluyoruz ki, rahmet onun canına &ouml;yle işlemiştir ki, eğer Allah Teala, yaratıkları hakkında ona yetki verirse, b&uuml;t&uuml;n &acirc;lemden azabı kaldırmak ister. Bu sıfatı ona veren Allah Teala&#39;dır. Elbette ki, bir sıfatı veren o sıfata daha layıktır. Bu sıfata sahip olan ben ve benim gibi insanlardır. Oysa bizler yaratılmış olan &ccedil;eşitli heva ve heves sahibi birer kuluz. Ş&uuml;phesiz Allah yaratıklarına karşı bizden daha şefkatli ve merhametlidir. O kendisinin merhamet edenlerin en merhametlisi olduğunu bildirmiştir. O halde onun yaratıklarına bizden daha &ccedil;ok şefkat ve rahmet beslediğinden ş&uuml;phe edemeyiz. Bizde bu duygu olduğuna g&ouml;re, onda daha fazlası vardır.&quot;<a href=\"#_ftn424\" name=\"_ftnref424\" title=\"\">[424]</a></p>\n\n<p dir=\"LTR\">\n	Yine Muhyiddin Arab&icirc; &quot;Fusus-&uuml;l Hikem&quot; adlı kitabının İsmail Fassı&#39;nda /b&ouml;l&uuml;m&uuml;nde/ Allah Teala&#39;nın, Hz. İsmail /a.s/&#39;ı vaadine sadık olmasıyla &ouml;vmesinden yola &ccedil;ıkarak, hayra dair verilen vaade sadık kalıp vefa etmenin &ouml;vg&uuml;ye layık olduğu ve yapılan tehdidin yerine getirilmesinin &ouml;vg&uuml;ye layık olmadığı ilkesi gereği, bizatihi &ouml;vg&uuml;y&uuml; gerektiren ve &ouml;vg&uuml;ye layık olan Hak Teala&#39;nın elbette ki, verdiği hayra dair vaatlerini yerine getireceğini, isyank&acirc;rları cezalandıracağına dair olan tehditlerini ise &ouml;vg&uuml;ye layık olmadığından ger&ccedil;ekleştirmeyeceğini vurguluyor.</p>\n\n<p dir=\"LTR\">\n	Muhyiddin Arab&icirc; ş&ouml;yle diyor: &quot;&Ouml;vg&uuml; vaade sadık kalmak i&ccedil;indir, tehdide sadık kalmak i&ccedil;in değil. Hazret-i Hak ise bizatihi &ouml;vg&uuml;y&uuml; iktiza ettiğine g&ouml;re, verdiği vaade sadık kalmakla &ouml;vg&uuml;ye layık olur. Yaptığı tehdide sadık kalmakla değil, aksine ona g&ouml;z yummakla &ouml;vg&uuml; kazanır.</p>\n\n<p dir=\"LTR\">\n	&Ouml;te yandan Allah Teala&#39;nın el&ccedil;ilerine verdiği vaatten caymayacağını buyurduğunu g&ouml;r&uuml;yoruz. <strong>&quot;Allah&#39;ın el&ccedil;ilerine verdiği vaatten cayacağını sanma&hellip;&quot;</strong><a href=\"#_ftn425\" name=\"_ftnref425\" title=\"\">[425]</a> buyuruyor. Peygamberler aracılığıyla bildirdiği tehditlerden ge&ccedil;meyeceğini buyurmamıştır. Aksine, <strong>&quot;&hellip;Onların k&ouml;t&uuml;l&uuml;klerinden ge&ccedil;eceğiz&hellip;&quot;</strong><a href=\"#_ftn426\" name=\"_ftnref426\" title=\"\">[426]</a> buyurmuştur.&quot;<a href=\"#_ftn427\" name=\"_ftnref427\" title=\"\">[427]</a></p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah /s.a.a/&#39;dan nakledilen; <em>&quot;Kime, Allah, yaptığı bir amelden dolayı bir m&uuml;k&acirc;fat vaat etmişse, mutlaka onu yerine getirecektir. Kime de yaptığı bir amelden dolayı bir ceza tehdidinde bulunmuşsa, ihtiyar o konuda Allah&#39;a aittir&quot;</em><a href=\"#_ftn428\" name=\"_ftnref428\" title=\"\">[428]</a> hadis-i şerifi de bunu teyit etmektedir.</p>\n\n<p dir=\"LTR\">\n	Muhyiddin Arab&icirc;, vaade sadık kalmanın &ouml;vg&uuml;ye layık olması ilkesine dayanarak, Allah Teala&#39;nın, mutlaka affa dair olan bu vaadini yerine getirip, bir&ccedil;ok isyank&acirc;r kulunu affedeceği; cehenneme gideceklerin de Allah Teala&#39;nın Muntakim ismi gereğini yerine getirdikten sonra, cehennem azabının onlar i&ccedil;in cennet ehlinin nimetinden farklı olan bir &ccedil;eşit nimete d&ouml;n&uuml;şeceği neticesine varmıştır. <a href=\"#_ftn429\" name=\"_ftnref429\" title=\"\">[429]</a></p>\n\n<p dir=\"LTR\">\n	Davut bin Mahmut El- Kayseri ise, Muhyiddin&#39;in bu s&ouml;zlerini geniş&ccedil;e ele alarak konuya daha a&ccedil;ıklık getirmiştir.</p>\n\n<p dir=\"LTR\">\n	O ş&ouml;yle yazıyor: &quot;Bil ki, ahirette b&uuml;t&uuml;n kulları kapsamı altına alacak genel makamlar, her biri kendi i&ccedil;inde sayısız bir&ccedil;ok derecelere b&ouml;l&uuml;nmekle birlikte, il&acirc;hi kelamın bildirdiği gibi; Cennet, Cehennem ve A&#39;raf olmak &uuml;zere &uuml;&ccedil; kısımdır. Her bir makama bizatihi o makamın ehlinin kemalini talep eden bir il&acirc;hi isim h&acirc;kimdir. Zira o makamın ehli o ismin raiyeti mesabesindedir. O makam da bu ehli ile mamur olmaktadır. Allah&#39;ın vaadi ise bu makamların hepsini kapsamaktadır. Zira Allah&#39;ın vaadi her şeyi kendine layık olan kemale ulaştırmaktır. Dolayısıyla Cennet, Allah Teala&#39;nın vaadi olduğu gibi, Cehennem ve A&#39;raf da Allah&#39;ın vaadidir. Allah&#39;ın iadı /tehdidi/ de b&ouml;yle olup her &uuml;&ccedil; makamı da kapsamı altına almaktadır. Cennet ehli, cennete, &ouml;n&uuml;nden bir &ccedil;eken ve arkasından bir iten olmak &uuml;zere girecektir. Allah Teala: <strong>&quot;Her can, beraberinde bir s&uuml;r&uuml;c&uuml; ve şahit bulunduğu halde gelir&quot;</strong><a href=\"#_ftn430\" name=\"_ftnref430\" title=\"\">[430]</a> buyuruyor. Cennet ehlini cennete &ccedil;eken onlarla cennet arasında peygamberler ve evliyalar vasıtasıyla kazanılan zati m&uuml;nasebettir. S&uuml;r&uuml;c&uuml;leri ise onları &ccedil;eşitli belalar ve musibetlerle tehdit eden Rahman&#39;dır. Cehennem ehlini cehenneme &ccedil;eken onlarla cehennem arasında olan zati m&uuml;nasebet, s&uuml;r&uuml;c&uuml;leri ise Şeytan&#39;dır. Dolayısıyla cehennem onlar i&ccedil;in vaat edilen bir yer h&uuml;km&uuml;ne girer.</p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın iadına /tehdidine/ gelince, Allah Teala&#39;nın Muntakim isminin gereği olup, beş taifeyi kapsamına alacaktır. &Ccedil;&uuml;nk&uuml; cehennem ehli ya Allah&#39;a ortak koşandır, ya k&acirc;firdir, ya m&uuml;nafıktır, ya da iman ehli olan isyank&acirc;rdır. Bu sonuncusu ise, k&acirc;mil olmayan tevhit ehli arif ve hicap ehli olmak &uuml;zere iki kısma ayrılır. B&ouml;ylece beş kısım ortaya &ccedil;ıkıyor. Bunlar Allah Teala&#39;nın Muntakim isminin sultasına girdiklerinde cehennemin ateşinde acı &ccedil;ekeceklerdir.</p>\n\n<p dir=\"LTR\">\n	Nitekim Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;De ki: &quot;Ger&ccedil;ek Rabbinizdendir.&quot; Dileyen inansın, dileyen ink&acirc;r etsin. Ş&uuml;phesiz zalimler i&ccedil;in, duvarları &ccedil;ep&ccedil;evre onları i&ccedil;ine alacak bir ateş hazırlamışız&shy;dır. Onlar yardım istediklerinde, erimiş maden gibi y&uuml;zleri haşlayan bir su kendile&shy;rine sunulur. Ne k&ouml;t&uuml; bir i&ccedil;ecek ve ne k&ouml;t&uuml; bir kalma yeri!&quot;</strong><a href=\"#_ftn431\" name=\"_ftnref431\" title=\"\">[431]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;Su&ccedil;lular ise, hi&ccedil; ş&uuml;phesiz cehennem azabında ebedi kalacaklardır. Azaba hi&ccedil; ara verilmez, onlar orada tamamen umutsuzdurlar. Biz onlara zulmetmedik, ama onlar zalim kimselerdi. Onlar: &quot;Ey n&ouml;bet&ccedil;i! Rabbin hi&ccedil; değilse canımızı al&shy;sın&quot; diye seslenirler. N&ouml;bet&ccedil;i: &quot;Siz b&ouml;yle kalacaksınız&quot; der.&quot;</strong><a href=\"#_ftn432\" name=\"_ftnref432\" title=\"\">[432]</a></p>\n\n<p dir=\"LTR\">\n	Yine ş&ouml;yle buyurmuştur: <strong>&quot;Tartıları hafif gelenler, işte onlar, kendilerine yazık edenlerdir, cehennemde temellidirler. Ateş onların y&uuml;zlerini yalar, dişleri sırıtıp kalır. /Allah/: &quot;Ayetlerim size okunurken onları yalanlıyordunuz değil mi?&quot; der. /Ş&ouml;yle derler/: &quot;Rabbimiz! Bizi bedbahtlığımız yenmişti; sapıklar topluluğu olmuş&shy;tuk.&quot; &quot;Rabbimiz! Bizi buradan &ccedil;ıkar, tekrar g&uuml;naha d&ouml;nersek, doğrusu zulmetmiş oluruz.&quot; Allah: &quot;Orada al&ccedil;ak&ccedil;a kalın! Benimle konuşmayın. Kullarımdan bir topluluk: &quot;Rabbimiz! İnandık, artık bizi bağışla, bize acı. Sen acıyanların en iyisisin&quot; diyordu. Siz ise, onları alaya alıyordunuz. Bu yaptıklarınız size Beni anmayı unutturuyordu. Onlara hep g&uuml;l&uuml;yordunuz. Sabretmelerine karşılık bug&uuml;n onları m&uuml;k&acirc;fatlandırdım. Doğrusu onlar kurtulanlardır&quot; der.&quot;</strong><a href=\"#_ftn433\" name=\"_ftnref433\" title=\"\">[433]</a></p>\n\n<p dir=\"LTR\">\n	B&ouml;ylece onlara yıllar ve d&ouml;nemler ge&ccedil;ip cennet nimetlerini unuttuklarında; <strong>&quot;&hellip;Artık sızlan&shy;sak da sabretsek de birdir, &ccedil;&uuml;nk&uuml; ka&ccedil;acak yerimiz yoktur&quot;</strong><a href=\"#_ftn434\" name=\"_ftnref434\" title=\"\">[434]</a> diyeceklerdir. İşte o zaman rahmet onlara gelecek ve azap onlardan kalkacaktır.&quot;<a href=\"#_ftn435\" name=\"_ftnref435\" title=\"\">[435]</a></p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt mektebinin b&uuml;y&uuml;k filozoflarından Sadr&#39;&uuml;l M&uuml;teallihin de b&uuml;y&uuml;k eseri &quot;Esfar-&uuml;l Erbaa&quot; kitabında cehennemde ebedi kalacakların azabının ebedi olmayacağı hususunda Muhyiddin Arab&icirc;&#39;nin g&ouml;r&uuml;ş&uuml;n&uuml; kabul ederek, b&uuml;t&uuml;n yaratıkların bizzat kendine layık kemali talep ettiğini, kemaline ulaştığında da rahata kavuşacağını delil getirmiştir. Zira bir şeyin kemali onun i&ccedil;in azap olamaz.</p>\n\n<p dir=\"LTR\">\n	Ancak bununla birlikte Sadr&#39;&uuml;l M&uuml;teallihin, cehennem azabının ebedi olarak devam edeceğini de savunarak, bunun, kişiler &uuml;zerinde değil, gruplar &uuml;zerinde olacağını savunuyor. Yani her bir grup cehenneme girip cezasını &ccedil;ektikten sonra cehennem, cezasını &ccedil;ekmiş olan grup i&ccedil;in nimete d&ouml;n&uuml;ş&uuml;rken; cehennem ehli olan yeni bir grup i&ccedil;in azap başlayacak ve bu b&ouml;ylece ebedi olarak devam edecektir. &Ccedil;&uuml;nk&uuml; Allah&#39;ın zat&icirc; sıfatları, yaratılışın sonsuz olarak devam etmesini ve her &acirc;lem ve d&ouml;neme ait varlıkların kemallerine ermelerinden sonra benzeri sonraki &acirc;lem ve d&ouml;neme ait varlıkların muhasebesinin başlamasını iktiza ediyor.</p>\n\n<p dir=\"LTR\">\n	Sadr&#39;&uuml;l M&uuml;teallihin ş&ouml;yle diyor: &quot;Bil ki, hikmet ilkeleri; tabiatın tabii iktizasını zorla engellemenin sonsuza kadar devam edemeyeceğini, her tabii varlığın bir gayet ve nihayeti olduğunu, o gayetin onun kemali ve hayrı olup bir vakit elbet ona ulaşacağını ve Allah Teala&#39;nın, varlıkları mevcut hayırlarını koruma ve fiilen yoksun olduğu kemalini talep etme tabiat ve &ouml;zelliği &uuml;zere yarattığını ispatlamaktadır. Nitekim Allah Teala: <strong>&quot;Rabbimiz, her şeye yaratılışını veren, sonra da onu doğru yola hidayet edendir&quot;</strong><a href=\"#_ftn436\" name=\"_ftnref436\" title=\"\">[436]</a> buyurmaktadır. İşte bundan dolayıdır ki, her varlığın varlığa ve talep edip ulaşmak i&ccedil;in bizatihi hareket ettiği zati gayet ve nihayeti olan varlık kemaline aşk beslediğini g&ouml;rmekteyiz. Varlığın bu hareketi, her gayete ulaştıktan sonra, bir sonraki gayete ulaşmak i&ccedil;in, b&ouml;ylece devam edip gidecek ve bir &ouml;n kesici ve engelleyici olmadığı s&uuml;rece gayetlerin gayeti ve hayırların hayrı olup en son gayet olan Hak Teala&#39;ya ulaşıncaya kadar devam edecektir.</p>\n\n<p dir=\"LTR\">\n	Ancak &ouml;nceki b&ouml;l&uuml;mlerde ispatladığımız &uuml;zere, engelleyiciler ve &ouml;n kesiciler ne &ccedil;oğunlukta olabilir, ne de daimi. Zira aksi takdirde d&uuml;zen bozulur, varlıklar muattal kalır, hayırlar batıl olup gider, yer ve g&ouml;k ayakta duramaz ve ne d&uuml;nya ne de ahiret yaratılamazdı. <strong>&quot;Bu ise ancak k&acirc;firlerin zannıdır. K&acirc;firlere cehennem ateşinden dolayı yazıklar olsun.&quot;</strong><a href=\"#_ftn437\" name=\"_ftnref437\" title=\"\">[437]</a> B&ouml;ylece b&uuml;t&uuml;n varlıkların bizatihi Hak Teala&#39;yı talep ettiği, bizatihi ona kavuşmaya m&uuml;ştak olduğu, adavet ve nefretin ise arazi olarak ortaya &ccedil;ıktığı anlaşılmış oldu.</p>\n\n<p dir=\"LTR\">\n	Bu y&uuml;zden kim, bizatihi Allah&#39;a kavuşmayı severse, Allah Teala&#39;da, ona kavuşmayı bizatihi sever. Kim de, nefsine arız olan bir hastalıktan dolayı, arazi olarak Allah&#39;a kavuşmaktan nefret ederse, Allah da arazi olarak ona kavuşmaktan nefret eder. Bu y&uuml;zden de onun hastalığı gidip ilk fıtratına d&ouml;n&uuml;nceye kadar, ya da hastalık haline adet edip alışıncaya kadar ona azap verir. Sonra o ilk fıtratına d&ouml;n&uuml;nce, ya da ilk fıtratına d&ouml;nmesinden &uuml;mit kesip, hasta haline alışarak, Allah&#39;ın &ouml;zel rahmetinden meyus olan k&acirc;firlerin fıtratı olan ikinci fıtrata kavuşunca, azap ondan gider. &Ccedil;&uuml;nk&uuml; Allah&#39;ın genel rahmeti her şeyi kapsamı altına almıştır. Nitekim Allah Teala: <strong>&quot;...Azabımı istediğime indiririm, rahmetim ise her şeyi kapsamıştır...&quot;</strong><a href=\"#_ftn438\" name=\"_ftnref438\" title=\"\">[438]</a> buyurmaktadır.</p>\n\n<p dir=\"LTR\">\n	Sonra katımızda bir takım ilkeler vardır ki; onlar, cennetin nimet ve hayırlarının cennet ehline ebedi olacağı gibi, cehennemin azap ve acılarının da cehennem ehline daimi olacağını ispatlamaktadır. Fakat bu iki daimilik arasında fark vardır.&quot;<a href=\"#_ftn439\" name=\"_ftnref439\" title=\"\">[439]</a></p>\n\n<p dir=\"LTR\">\n	Yani cennetin nimetinin daimiliği kişisel, cehennemin azabının daimiliği ise t&uuml;rseldir ve şahısların birbirinin ardınca değişimiyle t&uuml;rsel olarak azap devam edecektir.</p>\n\n<p dir=\"LTR\">\n	Sonra Sadr&#39;&uuml;l M&uuml;teallihin Hadis-i Kutsi&#39;de yer alan, <strong><em>&quot;Ben, &Acirc;dem&#39;in /Yani Ebu-l Beşer &Acirc;dem /a.s/&#39;ın/ isyanını d&uuml;nyanın mamur olma sebebi kıldım&quot;</em></strong> tabiri ile Allah Teala&#39;nın Kur&#39;an-ı Kerim&#39;de yer alan: <strong>&quot;Biz dilesek elbette herkese hidayet verirdik. Fakat Benden, cehennemi hem cinlerden hem insan&shy;lardan bir kısmıyla dolduracağıma dair s&ouml;z &ccedil;ıkmıştır.&quot;</strong><a href=\"#_ftn440\" name=\"_ftnref440\" title=\"\">[440]</a> ayetinden yola &ccedil;ıkarak, d&uuml;nya nizamının, şakı insanlar olmaksızın d&uuml;zene giremeyeceğini; tabii olarak onların zati gayet ve menzillerinin saadet ehlininkinden farklı olacağını ve her şeyin tabii ve zatı gayesinin ise onun i&ccedil;in acı olamayacağını ve bilahare en sonunda cehennem ehlinin de azabının son bulacağına delil getirmiştir.</p>\n\n<p dir=\"LTR\">\n	Sadr&#39;&uuml;l M&uuml;teallihin ş&ouml;yle diyor: &quot;Sen biliyorsun ki, d&uuml;nya nizamı katı nefisler ve kaba kalpler olmaksızın d&uuml;zene giremez. Eğer b&uuml;t&uuml;n insanlar Allah&#39;ın azabından korkan nefis sahibi ve al&ccedil;ak g&ouml;n&uuml;ll&uuml; saadet ehlinden oluşsaydı, aşırı tamahlarıyla bu d&uuml;nyanın abat olmasını sağlayan tuğyancı Firavunlar ve Deccallar gibi katı nefis sahipleri, insandan olan şeytanlar gibi hileci nefis sahipleri ve k&acirc;firler gibi cahil hayvansal nefis sahipleri olmadığından d&uuml;zen bozulurdu. Hadis-i Kutsi&#39;de <strong><em>&quot;Ben, &Acirc;dem&#39;in /Yani Ebu-l Beşer &Acirc;dem /a.s/&#39;ın/ isyanını d&uuml;nyanın mamur olma sebebi kıldım&quot;</em></strong> buyrulmuştur. Yine Allah Teala: <strong>&quot;Biz dilesek elbette herkese hidayet verirdik. Fakat Benden, cehennemi hem cinlerden hem insan&shy;lardan bir kısmıyla dolduracağıma dair s&ouml;z &ccedil;ıkmıştır.&quot;</strong><a href=\"#_ftn441\" name=\"_ftnref441\" title=\"\">[441]</a> buyurmuştur.</p>\n\n<p dir=\"LTR\">\n	O halde &ouml;nce de a&ccedil;ıkladığımız &uuml;zere, &acirc;lemin tek bir tabakaya sahip olması, hikmete aykırıdır. Zira bu takdirde m&uuml;mk&uuml;n olan diğer tabakalar g&uuml;&ccedil; halinden fiiliyata kavuşturulmadan imk&acirc;n &acirc;leminde bırakılmış olurdu. Bu ise bu &acirc;lemin bir&ccedil;ok derece ve tabakalarının sahiplerinden yoksun olmasını doğururdu. Oysa bu &acirc;lemin d&uuml;zeni, bu d&uuml;nyada ihtiya&ccedil; duyulan zulmet ve hicap ehlinin &uuml;rettiği bir kısım hakir ve d&uuml;ş&uuml;k nesneler olmaksızın yoluna giremez. Bu nesnelerden hem saadet ehli yararlanır hem de keramet, nur ve muhabbet evinden uzak olan şakiler. Dolayısıyla Hikmet-i Hak, tabakaların dereceleri i&ccedil;in g&uuml;&ccedil;l&uuml;l&uuml;k ve zayıflık, saflık ve bulanıklık bakımından istidatların farklı olmasını gerektirir.</p>\n\n<p dir=\"LTR\">\n	Allah Teala&#39;nın nafiz olan kaza ve kaderi de hem saadet hem de şekavet ehlinin olmasına h&uuml;kmetmiştir. &Ouml;te taraftan her taifenin varlığı il&acirc;hi kaza ve kader ile Rabbani ismin zuhuru gereğince olduğuna g&ouml;re, her bir taife i&ccedil;in zati gayet ve hakiki menzil de olması zorunludur.</p>\n\n<p dir=\"LTR\">\n	Bu durumda nesnelerin zatlarında olan ve yaratılış fıtratlarında yerleşen şeylere d&ouml;nmeleri, ger&ccedil;i aralarına ayrılık girip onlardan uzun m&uuml;ddetlerce ayrı kalsalar ve orada istikrar bulmaları uzun zamanlar alsa bile, onlar i&ccedil;in uyumlu ve lezzetli olmalıdır. Nitekim Allah Teala: <strong>&quot;Kendileriyle, arzuladıkları şeyler arasına artık engel konur; nitekim daha &ouml;nce, kendilerine benzeyenlere de aynı şey yapılmıştı. &Ccedil;&uuml;nk&uuml; onlar ş&uuml;phe ve endişe i&ccedil;indeydiler.&quot;</strong><a href=\"#_ftn442\" name=\"_ftnref442\" title=\"\">[442]</a> buyurmaktadır.&quot;<a href=\"#_ftn443\" name=\"_ftnref443\" title=\"\">[443]</a> Yani, ger&ccedil;i cehennem ehli ile arzuladıkları şeyler arasına bir engel girerek uzun m&uuml;ddetlerce acı &ccedil;ekmelerine sebep olacaktır. Ama cehennem, onların tabiatlarının ve zatlarının iktiza ettiği bir şey olduğundan, sonunda onlar i&ccedil;in nimet halini alacaktır.</p>\n\n<p dir=\"LTR\">\n	Sonra Sadr&#39;&uuml;l M&uuml;teallihin, Muhyiddin Arab&icirc;&#39;nin &quot;Futuhat-ı Mekkiye&quot; kitabında yer alan; &quot;Genel hallerden biri de Allah&#39;ın yaratıkların yaratılışında koyduğu Allah&#39;tan gayrisine tapmama fıtratıdır. Dolayısıyla b&uuml;t&uuml;n insanlar bu fıtrat gereği tevhit &uuml;zere bakidirler. Allah&#39;tan gayri il&acirc;hlara tapanlar da onları Allah olarak değil, Allah&#39;a yakınlaştırıcı vesile olarak il&acirc;h edinmişlerdir&quot; s&ouml;z&uuml;n&uuml;n a&ccedil;ıklamasında ş&ouml;yle yazıyor: &quot;Bu, varlıklarda olan zati ibadettir. Biz daha &ouml;nce tabii varlıkların zatında ve nefislerde olan b&uuml;t&uuml;n tabii hareketlerin ve değişimlerin Allah&#39;a y&ouml;nelik, Allah&#39;ın g&uuml;c&uuml; ve Allah yolunda olduğunu s&ouml;ylemiştik. Bu a&ccedil;ıdan insan, fıtratı gereğince Allah&#39;a doğru hareket edenlerin i&ccedil;inde yer almaktadır.</p>\n\n<p dir=\"LTR\">\n	Ancak insan ihtiyarı ve heva hevesi gereğince, iman ehli ve ink&acirc;rcı olmak &uuml;zere iki kısma ayrılır. Eğer saadet ehlinden olursa, fıtri yakınlığına yakınlık katar, &ccedil;abasıyla fıtri s&uuml;l&ucirc;k&uuml;ne derinlik ve daha hızlılık kazandırır.</p>\n\n<p dir=\"LTR\">\n	Ama eğer, sağır, k&ouml;r ve bir şey taakkul etmeyen &ouml;z&uuml;rl&uuml; k&acirc;firlerden olursa; o, hayvanlar gibi olup, hayvansal isteklerden başka bir şey anlamaz. O, varlığına gaye olarak, d&uuml;nya peşinde olmak ve bedeni mamur etmekten başka bir şey d&uuml;ş&uuml;nmez. Ahiretten ise hi&ccedil;bir nasibi olmaz. O, ancak davarların ve yırtıcı hayvanların otlağında hareket eder. O, hayvanlar gibi mahşere gelir, hayvanlar gibi hesaba &ccedil;ekilir, hayvanlar gibi m&uuml;k&acirc;fatlandırılır veya cezalandırılır.</p>\n\n<p dir=\"LTR\">\n	Ve eğer, has fıtrattan reddedilen ve rahmet semasından kovulan nifak ehlinden olursa, onun cezası daha acı olur. &Ccedil;&uuml;nk&uuml; o, kendi yaptıklarıyla yaratılış fıtratından sapmış ve cehennem kuyusuna kendini atmıştır. Dolayısıyla fıtrattan uzaklaştığı ve cehennem kuyusuna d&uuml;şt&uuml;ğ&uuml; oranda onun azabı daha acı olacaktır.</p>\n\n<p dir=\"LTR\">\n	Fakat rahmet daha geniştir. Cehennem ehlinin cehennemde &ccedil;ektiği acılar da d&uuml;ş&uuml;k hayvansal &ouml;zelliklerle &ccedil;elişen asli cevherin hen&uuml;z onların zatında olduğunu g&ouml;stermektedir. Bu arada yerinde ispatlandığı &uuml;zere, iki zıt arasındaki &ccedil;atışma ve mukavemet ise, ne daimi olabilir, ne de &ccedil;oğunlukta. Ka&ccedil;ınılmaz olarak bu mukavemet, ya iki zıttan birinin batıl olup gitmesiyle, ya da birinin diğerinden kurtulmasıyla son bulur. Ancak insanın zatı batıl olup gitmeyi kabul etmediğinden, ya d&uuml;ş&uuml;k hayvansal &ouml;zellikler /eğer sebepleri şirk koşmak gibi itikadi hususlardan oluşmazsa/, sebeplerinin ortadan kalkmasıyla yok olup gider ve insan, asli fıtratına d&ouml;nerek cennete girer, ya da insanın fıtratı başka bir fıtrata d&ouml;n&uuml;ş&uuml;r ve b&ouml;ylece insan acı ve azaptan kurtulur.&quot;<a href=\"#_ftn444\" name=\"_ftnref444\" title=\"\">[444]</a></p>\n\n<p dir=\"LTR\">\n	Velhasıl İslam ulemasından Muhyiddin Arab&icirc; ve Sadr&#39;&uuml;l M&uuml;teallihin gibi bir&ccedil;ok b&uuml;y&uuml;k zat, cehennemde ebedi kalmanın ebedi acı ve azap &ccedil;ekmeyi gerektirmediğini, bunun Allah&#39;ın sonsuz genel rahmetiyle bağdaşmadığının yanı sıra, irfanı m&uuml;k&acirc;şefeler ve hikmet ilkeleriyle birlikte, bir&ccedil;ok Kur&#39;an ayetinin de buna işaret ettiğini savunmuşlardır.</p>\n\n<p dir=\"LTR\">\n	Muhyiddin-i Arab&icirc; ş&ouml;yle diyor: &quot;Cehennemi mamur eden cehennem ehlinin cehennemde bulunması, onların illa da orada acı &ccedil;ekmelerini gerektirmiyor. Zira cehennemin kontrolc&uuml;s&uuml; Malik, meleklerden olan bek&ccedil;ileri ve cehennemde olan yılan akrep gibi haşereler de cehennem ehli olup onu mamur edenler arasında bulunmaktalar. Kıyamet g&uuml;n&uuml; de onlar orada bulunacaklardır. Ancak onların hi&ccedil; biri cehennem ateşinden acı duymamakta ve azap &ccedil;ekmemektedir. Cehennemde &ouml;lmeden ve dirilmeden kalacak olan diğer ehlinin durumu da aynı olabilir.</p>\n\n<p dir=\"LTR\">\n	Kur&#39;an ve hadislerde Allah Teala&#39;nın b&uuml;t&uuml;n yaratıkları kendine nispet vererek, geneli kapsayacak şekilde; &quot;Ey kullarım&quot; diye hitap ettiği yer almıştır. Allah Teala rahmeti kapsamına girmeyen bir şeyi asla kendine nispet vermez. O halde onlar cehennemde ebedi kalsalar bile, Allah onların azap ve acılarını ebedi kılmayacaktır.</p>\n\n<p dir=\"LTR\">\n	Nitekim Allah Teala /hadis-i kutside/ ş&ouml;yle buyurmuştur: <strong><em>&quot;Ey kullarım! Eğer ilkiniz ve sonunuz, insanlarınız ve cinleriniz hep birlikte sizden en takvalı kişinin kalbine sahip olmakta bir araya gelseniz, bu benim m&uuml;lk&uuml;me bir şey artırmaz.</em></strong></p>\n\n<p dir=\"LTR\">\n	<strong><em>Ey kullarım! Eğer ilkiniz ve sonunuz, insanlarınız ve cinleriniz sizden en isyank&acirc;r kişinin kalbine sahip olmakta bir araya gelseniz, bu benim m&uuml;lk&uuml;mden bir şey eksiltmez. </em></strong></p>\n\n<p dir=\"LTR\">\n	<strong><em>Ey kullarım! Eğer ilkiniz ve sonunuz, insanlarınız ve cinleriniz bir meydanda toplanarak benden dilekte bulunsalar ve ben onların her birinin isteğini ona versem, bu benim m&uuml;lk&uuml;mden bir şey eksiltmez.&quot;</em></strong> /Hadis-i Kutsi/</p>\n\n<p dir=\"LTR\">\n	Ş&uuml;phe yok ki, herkes ona acı veren şeyden nefret eder, Allah Teala&#39;dan ona acı vermemesini ve varlıkları ona lezzetli kılmasını ister. İstek ise bazen s&ouml;zl&uuml; olur, bazen de s&uuml;t emer &ccedil;ocuğun ağlamasında olduğu gibi lisan-ı hal ile olur.&quot; <a href=\"#_ftn445\" name=\"_ftnref445\" title=\"\">[445]</a></p>\n\n<p dir=\"LTR\">\n	Bizim burada cehennem ehlinin azap ve acılarının ebedi olmayacağına dair Muhyiddin-i Arab&icirc;, Sadr&#39;&uuml;l M&uuml;teallihin ve Davud-u Kayseri gibi zatlardan naklettiğimiz bu deliller, bu zatların konu hakkında zikretmiş oldukları delillerden sadece birka&ccedil; &ouml;rnektir. İsteyen ilgili kitaplara m&uuml;racaat ederek konuyu daha detaylı olarak inceleyebilir.</p>\n\n<p dir=\"LTR\">\n	Ancak şunu belirtmeliyiz ki, bizim kendimiz Allah Teala&#39;nın indirdiği h&uuml;k&uuml;mlere olduğu gibi inanmakla birlikte, sonsuz rahmet sahibi olan Hak Teala&#39;nın kullarına sonsuz acı &ccedil;ektireceğini uzak g&ouml;r&uuml;yoruz. Nitekim hadis-i şerifte en son şefaat edenin Erham-&uuml;r Rahimin&#39;in olacağı yer almıştır. Yani kıyamet g&uuml;n&uuml; şefaat edecek olan peygamberler, evliyalar, &acirc;limler ve şehitler gibi b&uuml;t&uuml;n şefaat edenlerin şefaat edip isyank&acirc;r kullardan bir&ccedil;oğunun azaptan kurtulmasına vesile olduktan sonra, kendi kusurundan dolayı bunlardan hi&ccedil; birinin şefaatine layık olmayan ve her kapıdan &uuml;midi kesilenler i&ccedil;in rahmeti herkesten bol olan Erham-&uuml;r Rahimin &uuml;mit kapısı olacak ve O&#39;nun sonsuz rahmeti b&ouml;yle insanların da imdadına yetişecektir. &Ouml;zellikle de kıyamet g&uuml;n&uuml; Allah Teala&#39;nın rahmetinin tamamının tecelli edeceği hadislerde yer almıştır.</p>\n\n<p dir=\"LTR\">\n	Hz. Resulullah ş&ouml;yle buyurmuştur: <em>&quot;Allah Teala g&ouml;kleri ve yeri yaratırken y&uuml;z rahmet yarattı. Yery&uuml;z&uuml;ne sadece bir rahmet koydu. İşte o rahmet eserinde anne yavrusuna şefkat g&ouml;sterir. Hayvanlar ve kuşlar yavrularına ilgi g&ouml;sterir. Doksan dokuz rahmeti ise kıyamet g&uuml;n&uuml; i&ccedil;in saklamıştır. Kıyamet g&uuml;n&uuml; olunca, bu rahmetle birlikte y&uuml;z rahmeti tamamlayacaktır.&quot;</em><a href=\"#_ftn446\" name=\"_ftnref446\" title=\"\">[446]</a></p>\n\n<p dir=\"LTR\">\n	Fakat buna rağmen, kitabımızın Adalet b&ouml;l&uuml;m&uuml;nde de belirttiğimiz &uuml;zere, faraza cehennem ehlinin azabı ebedi olsa da, bu Allah Teala&#39;nın adil olması ve sonsuz rahmetiyle hi&ccedil;bir &ccedil;elişkisi yoktur. Zira orada a&ccedil;ıkladığımız gibi, su&ccedil; ile ceza arasında uyum olması itibari cezalarda aranır, su&ccedil;un doğal sonucu ve hatta su&ccedil;un kendinden ibaret olan cezalarda değil.</p>\n\n<p dir=\"LTR\">\n	Aslında, &quot;Allah&#39;ın kıyamet g&uuml;n&uuml; vereceği cezalar, O&#39;nun rahmet ve adaletiyle nasıl bağdaşır?&quot; sorusunu y&ouml;neltenler &ouml;nemli bir noktadan gaflet etmişlerdir. Yani, onlar tekvini kanunlarla, koyulan kanunlar arasında olan farkı g&ouml;rememişlerdir. &Ouml;rnek olarak koyulan kanunlarda ş&ouml;yle ilan olunur: &quot;Kim şu su&ccedil;u işlerse, ona bu kadar ceza verilecektir.&quot; Muhakkak bu hususta su&ccedil;la ceza arasında uygunluk ve eşitlik gerekmektedir. Hi&ccedil;bir zaman k&uuml;&ccedil;&uuml;k bir su&ccedil; i&ccedil;in birini idam etmezler. Bu gibi yerlerde hikmet ve adalet su&ccedil;la ceza arasında tam olarak uyum olmasına h&uuml;kmetmektedir.</p>\n\n<p dir=\"LTR\">\n	Ama ger&ccedil;ekte amelin doğal eseri veya kendi tecess&uuml;m&uuml; olan cezalar, ister bu d&uuml;nyada olsun ister o d&uuml;nyada yukarıdaki sorulan sorunun ve konunun kapsamına girmez. &Ouml;rnek olarak trafik kurallarını &ccedil;iğneyen bir şof&ouml;r&uuml; g&ouml;z &ouml;n&uuml;ne alalım, kuralları &ccedil;iğnediğinden veya aşırı hızdan dolayı kaza yapıyor ayakları kırılıyor sonu&ccedil; olarak bir &ouml;m&uuml;r boyu y&uuml;r&uuml;yememeye mahk&ucirc;m olur. İşte burada kimse; &quot;Ani bir hatadan dolayı bir &ouml;m&uuml;r boyu &ouml;yle kalması adaletsizliktir&quot; diyemez. &Ccedil;&uuml;nk&uuml; onun başına gelen kendi dikkatsizliğinin doğal eseridir. Yine eğer bir doktor birine; &quot;İ&ccedil;ki i&ccedil;meyin, aksi takdirde karaciğeriniz ve bir takım i&ccedil; organlarınız bozulacak ve &ouml;m&uuml;r boyu acı &ccedil;ekeceksiniz&quot; dediğinde, doktorun bu tavsiyesini dinlemeyip i&ccedil;ki i&ccedil;enin bir &ouml;m&uuml;r boyu hastalığa du&ccedil;ar olması, hi&ccedil;bir zaman g&uuml;nahla ceza arasındaki eşitsizlik sayılamaz.</p>\n\n<p dir=\"LTR\">\n	Sonu&ccedil; olarak belirtmeliyiz ki, kitabımızın adalet b&ouml;l&uuml;m&uuml;nde a&ccedil;ıkladığımız &uuml;zere, ahiretle ilgili cezalar amellerin doğal neticesi veya kendi tecess&uuml;m&uuml; t&uuml;r&uuml;ndendir, amellerin tekvini ve doğal eserlerinin veya kendi tecess&uuml;m&uuml;n&uuml;n insanın karşısına &ccedil;ıkması ve s&uuml;rekli olması gayet doğaldır. Adalet ve rahmetle hi&ccedil;bir &ccedil;elişkisi yoktur. Kur&#39;an-ı Kerim konuyla ilgili olarak ş&ouml;yle buyurmaktadır: <strong>&quot;Derken işledikleri k&ouml;t&uuml;l&uuml;kler kendilerine belli oldu ve onları, alaya aldıkları şeyler ku&shy;şatıverdi.&quot;</strong><a href=\"#_ftn447\" name=\"_ftnref447\" title=\"\">[447]</a></p>\n\n<p dir=\"LTR\">\n	Bir an heva ve hevese uymak bir &ouml;m&uuml;r boyu h&uuml;z&uuml;n ve pişmanlık duymayı doğurabilir. Bir kibritin yakılması, bir şehri yakıp k&uuml;l edebilir. B&ouml;ylece bizim de iyi ve k&ouml;t&uuml; amellerimizin eserleri kalıcı olabilir.</p>\n\n<h2 dir=\"LTR\">\n	Cennet ve Cehennemin Var Oluşu</h2>\n\n<p dir=\"LTR\">\n	Her ne kadar Ehl-i S&uuml;nnet&#39;ten Mutezile mezhebine mensup bazıları cennet ve cehennemin şimdi var olmadıklarını ve kıyamet g&uuml;n&uuml; yaratılacaklarını ileri s&uuml;rm&uuml;şlerse de, İslam&icirc; mezheplerin &ccedil;oğunluğu, Kur&#39;an-ı Kerim ayetleri ve hadislerden anlaşıldığı &uuml;zere, cennet ve cehennemin şimdi var olduğu konusunda ittifak etmişlerdir.</p>\n\n<p dir=\"LTR\">\n	Ehl-i Beyt ulemasının &ouml;nde gelen liderlerinden olan Şeyh Mufit ş&ouml;yle yazıyor: &quot;Cennet ve cehennem şu an i&ccedil;in yaratılmışlardır. Hadisler bunu belirtiyor, şeriat ve hadis ehlinin icması da bu doğrultudadır.&quot;<a href=\"#_ftn448\" name=\"_ftnref448\" title=\"\">[448]</a></p>\n\n<p dir=\"LTR\">\n	Ehl-i S&uuml;nnet ulemasından Teftazani ise ş&ouml;yle yazıyor: &quot;Cennet ve cehennemin kıyamet g&uuml;n&uuml; yaratılacağını sanan Mutezile mezhebinden Ebu Haşim ve Kadı Abd-ul Cebbar ve benzerlerinin aksine, m&uuml;sl&uuml;manların cumhuru, cennet ve cehennemin yaratılmış oldukları g&ouml;r&uuml;ş&uuml;ndedirler.&quot;<a href=\"#_ftn449\" name=\"_ftnref449\" title=\"\">[449]</a></p>\n\n<p dir=\"LTR\">\n	Kur&#39;an-ı Kerim cennet hakkında ş&ouml;yle buyurmuştur: <strong>&quot;Rabbinizden bir mağfiret ve Allah&#39;a ve pey&shy;gamberlerine inananlar i&ccedil;in hazırlanmış, genişliği yerle g&ouml;ğ&uuml;n genişliği kadar olan cennet i&ccedil;in yarışın; bu Allah&#39;ın dilediğine verdiği l&uuml;tf&uuml;d&uuml;r. Allah, b&uuml;y&uuml;k l&uuml;tuf sahibidir.&quot;</strong><a href=\"#_ftn450\" name=\"_ftnref450\" title=\"\">[450]</a></p>\n\n<p dir=\"LTR\">\n	Yine Kur&#39;an-ı Kerim ş&ouml;yle buyurmuştur: <strong>&quot;Andolsun ki onu, /Cebrail&#39;i/ Sidret-&uuml;l M&uuml;nteha yanında başka bir inişinde de g&ouml;rm&uuml;şt&uuml;r. Me&#39;va Cenneti de oradadır.&quot;</strong><a href=\"#_ftn451\" name=\"_ftnref451\" title=\"\">[451]</a></p>\n\n<p dir=\"LTR\">\n	Cehennemle ilgili olarak da ş&ouml;yle buyurmuştur: <strong>&quot;Artık o ateşten sakının ki, onun tutuşturucu odunu /k&acirc;fir/ insanlarla taşlardır. O ateş k&acirc;firler i&ccedil;in hazırlanmıştır.&quot;</strong><a href=\"#_ftn452\" name=\"_ftnref452\" title=\"\">[452]</a></p>\n\n<p dir=\"LTR\">\n	Bu ve benzeri ayetler cennet ve cehennemin şu anda yaratılıp hazırlandığını belirtmektedir.</p>\n\n<p dir=\"LTR\">\n	Hadislerde ise, cennet ve cehennemin var oldukları hususu daha a&ccedil;ık olarak ortaya konmuştur:</p>\n\n<p dir=\"LTR\">\n	Hz. İmam Rıza /a.s/ ashabından birinin cennet ve cehennemin şu an i&ccedil;in var oluşuna dair sorusuna cevaben ş&ouml;yle buyurmuşlardır: <em>&quot;Cennet ve cehennem bu an i&ccedil;in vardır. Hz. Resulullah /s.a.a/ miraca gittiğinde cennete girdi ve cehennem ateşini g&ouml;rd&uuml;.&quot;</em> Ravi diyor; ben İmam&#39;a: &quot;Bazılarının cennet ve cehennemin takdir edildiğini ve bu an i&ccedil;in yaratılmadığını savunduklarını&quot; s&ouml;yledim. Bunun &uuml;zerine, İmam /a.s/ ş&ouml;yle buyurdular: <em>&quot;Onlar bizden ve biz de onlardan değiliz. Kim cennet ve cehennemin yaratılmış olduğunu ink&acirc;r ederse peygamber ve bizi yalanlamış olup cehennemde ebedi kalacaktır. Allah Teala: <strong>&quot;İşte su&ccedil;luların yalanladıkları cehennem budur. Onlar, cehennem ateşiyle kaynar su arasında dolaşır dururlar&quot;</strong></em><a href=\"#_ftn453\" name=\"_ftnref453\" title=\"\">[453]</a> <em>buyuruyor.&quot;</em><a href=\"#_ftn454\" name=\"_ftnref454\" title=\"\">[454]</a></p>\n\n<p dir=\"LTR\">\n	Keza Hz. Resul-&uuml; Ekrem /s.a.a/&#39;in Miraca gittiğinde cennet ve cehennemi m&uuml;şahede etmesi de bunu ispatlamaktadır.</p>\n\n<p dir=\"LTR\">\n	Yine hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet kaynaklarında yer alan: Hz. Resul-&uuml; Ekrem /s.a.a/&#39;in Mira&ccedil; gecesi cennete girdiğinde cennet meyvelerinden yediği ve Hz. Fatime-i Zehra&#39;nın bu cennet meyvesinden oluştuğu, bu y&uuml;zden Resul-&uuml; Ekrem /s.a.a/&#39;in Hz. Zehra&#39;yı her &ouml;pt&uuml;ğ&uuml;nde: <em>&quot;Ondan cennetin kokusunu alıyorum&quot;</em><a href=\"#_ftn455\" name=\"_ftnref455\" title=\"\">[455]</a> buyurduğuna dair olan hadisi şerif de cennetin bilfiil şimdi var olduğunu g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\">\n	Meadla ilgili bahsimizi burada bitirirken, sonsuz rahmet ve şefkat sahibi Cenab-ı Hak&#39;tan bu na&ccedil;iz &ccedil;alışmayı kendi y&uuml;ce l&uuml;tuf ve inayetiyle kabul buyurmasını ve b&uuml;t&uuml;n iman ehlini sonsuz rahmetiyle kıyametin acı azabından korumasını niyaz ediyorum.</p>\n\n<p dir=\"LTR\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"right\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sub><sub>[1]</sub></sub></a><sub>- Al-i İmran/185</sub></p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sub><sub>[2]</sub></sub></a><sub>- Nehc-&uuml;l Belağa Hutbe/42</sub></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sub><sub>[3]</sub></sub></a><sub>- Mecme-ul Beyan c. 8 s. 645</sub></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sub><sub>[4]</sub></sub></a><sub>- Z&uuml;mer/42</sub></p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sub><sub>[5]</sub></sub></a><sub>- Tefsir-i Numune c. 19 s. 478 </sub></p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sub><sub>[6]</sub></sub></a><sub>- Mizan-&uuml;l Hikmet c. 9 s. 235, İlm-&uuml;l Yakin c. 2 s. 1045 </sub></p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sub><sub>[7]</sub></sub></a><sub>- Me&#39;an-&uuml;l Ahbar s. 289, İlm-&uuml;l Yakin c. 2 s. 1045 </sub></p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sub><sub>[8]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 152</sub></p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sub><sub>[9]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1055, Bihar-&uuml;l Envar c. 6 s. 152</sub></p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sub><sub>[10]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1056</sub></p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sub><sub>[11]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 249 </sub></p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sub><sub>[12]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 136</sub></p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sub><sub>[13]</sub></sub></a><sub>- Me&#39;an-&uuml;l Ahbar/s. 289 </sub></p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sub><sub>[14]</sub></sub></a><sub>- Nehc-&uuml;l Belağa Muttakin hutbesi</sub></p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sub><sub>[15]</sub></sub></a><sub>- Me&#39;an-&uuml;l Ahbar s. 290, İlm-&uuml;l Yakin c. 2 s. 1057 </sub></p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sub><sub>[16]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1057</sub></p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sub><sub>[17]</sub></sub></a><sub>- Numune Tefsiri c. 18 s. 152 </sub></p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sub><sub>[18]</sub></sub></a><sub>- Cuma/6, 7</sub></p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sub><sub>[19]</sub></sub></a><sub>- El- Mizan Tefsiri c. 19 s. 455 </sub></p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sub><sub>[20]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 129 </sub></p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sub><sub>[21]</sub></sub></a><sub>- İlahiyat Cafer S&uuml;bhani&#39;nin s. 447 naklen Tarih-i Camii Edyan s. 310</sub></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sub><sub>[22]</sub></sub></a><sub>- İlahiyat Cafer S&uuml;bhani&#39;nin s. 447 naklen Tarih-i Camii Edyan s. 310</sub></p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sub><sub>[23]</sub></sub></a><sub>- İlk Semuol 2. b&ouml;l&uuml;m 6. c&uuml;mle </sub></p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sub><sub>[24]</sub></sub></a><sub>- Esfiya Nebi&#39;nin Kitabı 1. b&ouml;l&uuml;m 18. c&uuml;mle</sub></p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sub><sub>[25]</sub></sub></a><sub>- Eşiya/26. b&ouml;l&uuml;m 19.c&uuml;mle</sub></p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sub><sub>[26]</sub></sub></a><sub>- Hıristiyanlar, Hz. İsa (a.s)&#39;ın babası olmadığından Cenab-ı Hakk&#39;ı Hz. İsa&#39;nın babası olarak anarlar.</sub></p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sub><sub>[27]</sub></sub></a><sub>- Matta İncili 16. b&ouml;l&uuml;m 27. c&uuml;mle</sub></p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sub><sub>[28]</sub></sub></a><sub>- Matta İncili 13. b&ouml;l&uuml;m 49 ve 50. c&uuml;mleler</sub></p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sub><sub>[29]</sub></sub></a><sub>- Markos İncili 9. b&ouml;l&uuml;m 42. c&uuml;mleden 49. c&uuml;mleye kadar</sub></p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sub><sub>[30]</sub></sub></a><sub>- Yuhanna İncili 6. b&ouml;l&uuml;m 39 ve 40. c&uuml;mleler</sub></p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sub><sub>[31]</sub></sub></a><sub>- Hac/7</sub></p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sub><sub>[32]</sub></sub></a><sub>- Bakara/38, 39</sub></p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sub><sub>[33]</sub></sub></a><sub>- A&#39; raf/35, 36</sub></p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sub><sub>[34]</sub></sub></a><sub>- Nuh/17, 18</sub></p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sub><sub>[35]</sub></sub></a><sub>- Ankebut/17</sub></p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sub><sub>[36]</sub></sub></a><sub>- Bakara/126</sub></p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sub><sub>[37]</sub></sub></a><sub>- A&#39;raf/144. ayetten 147. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sub><sub>[38]</sub></sub></a><sub>- M&uuml;&#39;min/26, 27</sub></p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sub><sub>[39]</sub></sub></a><sub>- M&uuml;&#39;min/38. ayetten 44. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sub><sub>[40]</sub></sub></a><sub>- Al-i İmran/55. ayetten 57. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sub><sub>[41]</sub></sub></a><sub>- Hicr/85</sub></p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sub><sub>[42]</sub></sub></a><sub>- Hac/1, 2</sub></p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sub><sub>[43]</sub></sub></a><sub>- Bakara/254</sub></p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sub><sub>[44]</sub></sub></a><sub>- En&#39;am/29</sub></p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sub><sub>[45]</sub></sub></a><sub>- C&acirc;siye/24</sub></p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sub><sub>[46]</sub></sub></a><sub>- C&acirc;siye/24</sub></p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sub><sub>[47]</sub></sub></a><sub>- Sebe/7</sub></p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sub><sub>[48]</sub></sub></a><sub>- Sebe/8</sub></p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sub><sub>[49]</sub></sub></a><sub>- M&uuml;&#39;minun/35. ayetten 38. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sub><sub>[50]</sub></sub></a><sub>- İsra/49</sub></p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sub><sub>[51]</sub></sub></a><sub>- Y&acirc;sin/78</sub></p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sub><sub>[52]</sub></sub></a><sub>- İsr&acirc;/51</sub></p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sub><sub>[53]</sub></sub></a><sub>- İsr&acirc;/51</sub></p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sub><sub>[54]</sub></sub></a><sub>- Kaf/15</sub></p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sub><sub>[55]</sub></sub></a><sub>- Vakıa/60, 61, 62</sub></p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sub><sub>[56]</sub></sub></a><sub>- Y&acirc;sin/77, 78, 79</sub></p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sub><sub>[57]</sub></sub></a><sub>- Rum/27</sub></p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sub><sub>[58]</sub></sub></a><sub>- Hac/5, 6, 7</sub></p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sub><sub>[59]</sub></sub></a><sub>- A&#39;raf/57</sub></p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sub><sub>[60]</sub></sub></a><sub>- Kaf/9, 10, 11</sub></p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sub><sub>[61]</sub></sub></a><sub>- F&acirc;tır/9</sub></p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sub><sub>[62]</sub></sub></a><sub>- Rum/19</sub></p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sub><sub>[63]</sub></sub></a><sub>- Ankebut/64</sub></p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sub><sub>[64]</sub></sub></a><sub>- Hac/5, 6, 7</sub></p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sub><sub>[65]</sub></sub></a><sub>- Kaf/3</sub></p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sub><sub>[66]</sub></sub></a><sub>- M&uuml;lk/3, 4</sub></p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sub><sub>[67]</sub></sub></a><sub>- Z&uuml;mer/67</sub></p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sub><sub>[68]</sub></sub></a><sub>- Ahkaf/33</sub></p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sub><sub>[69]</sub></sub></a><sub>- İsr&acirc;/99</sub></p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sub><sub>[70]</sub></sub></a><sub>- Yasin/81</sub></p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sub><sub>[71]</sub></sub></a><sub>- Kaf/41. ayetten 44. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sub><sub>[72]</sub></sub></a><sub>- Teğab&ucirc;n/7, 8, 9</sub></p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sub><sub>[73]</sub></sub></a><sub>- Bakara/260</sub></p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sub><sub>[74]</sub></sub></a><sub>- Bakara/259</sub></p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sub><sub>[75]</sub></sub></a><sub>- Bakara/243</sub></p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sub><sub>[76]</sub></sub></a><sub>- Bakara/72, 73</sub></p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sub><sub>[77]</sub></sub></a><sub>- Bakara/55, 56 ve A&#39;raf/155</sub></p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sub><sub>[78]</sub></sub></a><sub>- Kehf/10, 11, 12</sub></p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sub><sub>[79]</sub></sub></a><sub>- Al-i İmran/49 ve Maide/110</sub></p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sub><sub>[80]</sub></sub></a><sub>- K&acirc;lem/35, 36</sub></p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sub><sub>[81]</sub></sub></a><sub>- Casiye/21, 22 </sub></p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sub><sub>[82]</sub></sub></a><sub>- S&acirc;d/27, 28</sub></p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sub><sub>[83]</sub></sub></a><sub>- M&uuml;&#39;min 39</sub></p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sub><sub>[84]</sub></sub></a><sub>- A&#39;raf/187</sub></p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sub><sub>[85]</sub></sub></a><sub>- Z&acirc;riyat/56</sub></p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sub><sub>[86]</sub></sub></a><sub>- İbr&acirc;him/8</sub></p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sub><sub>[87]</sub></sub></a><sub>- Al-i İmran/97</sub></p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sub><sub>[88]</sub></sub></a><sub>- Bkz. Al-i İmran 9, 25, Nisa/87, En&#39;am/12, Kehf/21, Hac/7, M&uuml;&#39;min/59, Şura/7, Casiye/26, 32</sub></p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sub><sub>[89]</sub></sub></a><sub>- S&acirc;d/27</sub></p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sub><sub>[90]</sub></sub></a><sub>- Duhan/38, 39</sub></p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sub><sub>[91]</sub></sub></a><sub>- Hicr/85</sub></p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sub><sub>[92]</sub></sub></a><sub>- M&uuml;&#39;minun 115, 116</sub></p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sub><sub>[93]</sub></sub></a><sub>- Kaf/31, 32</sub></p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sub><sub>[94]</sub></sub></a><sub>- Zuhruf/83</sub></p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sub><sub>[95]</sub></sub></a><sub>- Zariyat/60</sub></p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sub><sub>[96]</sub></sub></a><sub>- Hicr/42. ayetten 50. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sub><sub>[97]</sub></sub></a><sub>- Keşf-&uuml;l Murad s. 406</sub></p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sub><sub>[98]</sub></sub></a><sub>- Nisa/122</sub></p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sub><sub>[99]</sub></sub></a><sub>- Al-i İmran/9</sub></p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sub><sub>[100]</sub></sub></a><sub>- Al-i İmran/194</sub></p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sub><sub>[101]</sub></sub></a><sub>- Bkz. Z&uuml;mer/67, Hac/74, En&#39;am/91</sub></p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sub><sub>[102]</sub></sub></a><sub>- Lisan-&uuml;l Arap c. 3 s. 8 berzah kelimesi</sub></p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sub><sub>[103]</sub></sub></a><sub>- Rahman/20</sub></p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sub><sub>[104]</sub></sub></a><sub>- M&uuml;&#39;minin/99</sub></p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sub><sub>[105]</sub></sub></a><sub>- Ahmet bin Hanbel&#39;in Es-S&uuml;nne kitabı s. 47, El- İlahiyat Cafer S&uuml;bhani&#39;nin c. 2 s. 735</sub></p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sub><sub>[106]</sub></sub></a><sub>- Şerh-i Usul-&uuml;l Hamse s. 730</sub></p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sub><sub>[107]</sub></sub></a><sub>- Akaid Saduk&#39;un s. 81</sub></p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sub><sub>[108]</sub></sub></a><sub>- Şerh-&uuml;l İtikadat liş Şeyh Saduk s. 100</sub></p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sub><sub>[109]</sub></sub></a><sub>- Şerh-&uuml;l İtikadat liş Şey Saduk s. 100</sub></p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sub><sub>[110]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 271</sub></p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sub><sub>[111]</sub></sub></a><sub>- M&uuml;&#39;minun/99, 100</sub></p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sub><sub>[112]</sub></sub></a><sub>- Tefsir-&uuml;l Keşşaf c. 3 s. 203</sub></p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sub><sub>[113]</sub></sub></a><sub>- Tefsir-i Ebu-s Suud c. 6 s. 150</sub></p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sub><sub>[114]</sub></sub></a><sub>- El- Mizan c. 15 s. 72</sub></p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sub><sub>[115]</sub></sub></a><sub>- El- Bahr-&uuml;l Muhit c. 7 s. 584</sub></p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sub><sub>[116]</sub></sub></a><sub>- Er-Ruh s. 73</sub></p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sub><sub>[117]</sub></sub></a><sub>- M&uuml;&#39;min/11</sub></p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sub><sub>[118]</sub></sub></a><sub>- Nuh/25</sub></p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sub><sub>[119]</sub></sub></a><sub>- M&uuml;&#39;min 46</sub></p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sub><sub>[120]</sub></sub></a><sub>- Yasin/20. ayetten 26. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sub><sub>[121]</sub></sub></a><sub>- Al-i İmran/169, 170</sub></p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sub><sub>[122]</sub></sub></a><sub>- Bakara/154</sub></p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sub><sub>[123]</sub></sub></a><sub>- Kafi c.3 s. 245</sub></p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sub><sub>[124]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6. S 134</sub></p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sub><sub>[125]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 267</sub></p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sub><sub>[126]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 134, Usul-u Kafi c. 3 s. 246</sub></p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sub><sub>[127]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 216</sub></p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sub><sub>[128]</sub></sub></a><sub>- İbrahim/17</sub></p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sub><sub>[129]</sub></sub></a><sub>- Furkan/24 </sub></p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sub><sub>[130]</sub></sub></a><sub>-Tefsiri Ali b. İbrahim Kummi, c.1 s.340; Tefsir-i Ayyaşi, c. 2 s. 227, Kuleyni Furu-u Kafi, c. 3 Kitab-u el-Cenaiz s. 3, 231, Şeyh Tusi el-Emali, c.1 s. 9, 357, Bihar-&uuml;l Envar c. 6 s. 225, 226 </sub></p>\n\n		<p dir=\"LTR\">\n			<sub>Burada dikkat edilmesi gereken n&uuml;kte şudur ki; bu ve benzeri hadislerde ge&ccedil;en amelin tecess&uuml;m bulması, &ouml;len insanın tecess&uuml;m bulan ameliyle konuşması, kabir suali, kabir sıkması, kabre cennetten veya cehennemden bir kapı a&ccedil;ılması vb. olaylar, &ouml;len insanın berzah &acirc;lemindeki bedeni &uuml;zerinde vuku bulan olaylardır. Yoksa biz, &quot;kabre defnedilen bedeni a&ccedil;tığımızda onun &uuml;zerinde bu gibi olayların herhangi bir izine rastlamıyoruz veya kabre kaydedici bir cihaz bıraksak b&ouml;yle konuşmaların olduğunu g&ouml;rm&uuml;yoruz&quot; deyip de bunları yalanlamak m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; bu olay madde &acirc;leminin bir &uuml;st tabakası olan berzah &acirc;leminde vuku bulmaktadır. Dolayısıyla da bunların izine madde &acirc;leminde rastlamak m&uuml;mk&uuml;n değildir. Zaten bu gibi hadisler de bu anlama işaret etmektedir. Ancak bizlerin anlaması i&ccedil;in bazen de maddi tabirler kullanılmıştır. </sub></p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sub><sub>[131]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 214</sub></p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sub><sub>[132]</sub></sub></a><sub>- Buhar-&uuml;l Envar/c. 2 s. 124, M&uuml;slim c. 4 s. 65, M&uuml;snet c. 2 s. 51</sub></p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sub><sub>[133]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 223.</sub></p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sub><sub>[134]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 223</sub></p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sub><sub>[135]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 266</sub></p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sub><sub>[136]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 235</sub></p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sub><sub>[137]</sub></sub></a><sub>- Vaki&#39;a/88, 94</sub></p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sub><sub>[138]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 242</sub></p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sub><sub>[139]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 245</sub></p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sub><sub>[140]</sub></sub></a><sub>- Nur-us Sakaleyn Tefsiri c. 3 s. 562</sub></p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sub><sub>[141]</sub></sub></a><sub>- Tevbe/106</sub></p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sub><sub>[142]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 261</sub></p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sub><sub>[143]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 221</sub></p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sub><sub>[144]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 221, 222</sub></p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sub><sub>[145]</sub></sub></a><sub>- Er- Ruh/s. 56</sub></p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sub><sub>[146]</sub></sub></a><sub>- Usul-u Kafi/c. 3 s. 23</sub></p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sub><sub>[147]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 6 s. 257</sub></p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sub><sub>[148]</sub></sub></a><sub>- Rahman/60</sub></p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sub><sub>[149]</sub></sub></a><sub>- Nisa/122</sub></p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sub><sub>[150]</sub></sub></a><sub>- Nisa/48, 116</sub></p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sub><sub>[151]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1322 naklen Tevhid-i Saduk s. 406</sub></p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sub><sub>[152]</sub></sub></a><sub>- İsr&acirc;/15, ayrıca bkz. En&#39;am/164, Fatır/18, Z&uuml;mer/7, Necm/38</sub></p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sub><sub>[153]</sub></sub></a><sub>- Nisa/85</sub></p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sub><sub>[154]</sub></sub></a><sub>- Nahl/25</sub></p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sub><sub>[155]</sub></sub></a><sub>- M&uuml;send-i Ahmet bin Hanbel/c. 4 s. 357 18675. hadis, Sahih-i M&uuml;slim</sub></p>\n	</div>\n\n	<div id=\"ftn156\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref156\" name=\"_ftn156\" title=\"\"><sub><sub>[156]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c.71 s. 257</sub></p>\n	</div>\n\n	<div id=\"ftn157\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref157\" name=\"_ftn157\" title=\"\"><sub><sub>[157]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c.6 s.220</sub></p>\n	</div>\n\n	<div id=\"ftn158\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref158\" name=\"_ftn158\" title=\"\"><sub><sub>[158]</sub></sub></a><sub>- Necm/39</sub></p>\n	</div>\n\n	<div id=\"ftn159\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref159\" name=\"_ftn159\" title=\"\"><sub><sub>[159]</sub></sub></a><sub>- Necm/39</sub></p>\n	</div>\n\n	<div id=\"ftn160\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref160\" name=\"_ftn160\" title=\"\"><sub><sub>[160]</sub></sub></a><sub>- Al-i İmran 109</sub></p>\n	</div>\n\n	<div id=\"ftn161\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref161\" name=\"_ftn161\" title=\"\"><sub><sub>[161]</sub></sub></a><sub>- T&ucirc;r/21, M&uuml;ddessir/38</sub></p>\n	</div>\n\n	<div id=\"ftn162\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref162\" name=\"_ftn162\" title=\"\"><sub><sub>[162]</sub></sub></a><sub>- S&uuml;nen-i Tirmizi/c. 3 s. 1376, Sahih-i M&uuml;slim</sub></p>\n	</div>\n\n	<div id=\"ftn163\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref163\" name=\"_ftn163\" title=\"\"><sub><sub>[163]</sub></sub></a><sub>- Fi Zilli Usul-&uuml;l İslam naklen/Et- Tevess&uuml;l ve&#39;z Ziyare Şeyh Muhammed Hakkı&#39;nın s. 234</sub></p>\n	</div>\n\n	<div id=\"ftn164\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref164\" name=\"_ftn164\" title=\"\"><sub><sub>[164]</sub></sub></a><sub>- Haşr/10</sub></p>\n	</div>\n\n	<div id=\"ftn165\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref165\" name=\"_ftn165\" title=\"\"><sub><sub>[165]</sub></sub></a><sub>- M&uuml;&#39;min/7</sub></p>\n	</div>\n\n	<div id=\"ftn166\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref166\" name=\"_ftn166\" title=\"\"><sub><sub>[166]</sub></sub></a><sub>- Ş&ucirc;ra/5</sub></p>\n	</div>\n\n	<div id=\"ftn167\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref167\" name=\"_ftn167\" title=\"\"><sub><sub>[167]</sub></sub></a><sub>- Er- Ruh İbn-i Kayyim Cevzi&#39;nin s. 5</sub></p>\n	</div>\n\n	<div id=\"ftn168\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref168\" name=\"_ftn168\" title=\"\"><sub><sub>[168]</sub></sub></a><sub>- Aynı kaynak</sub></p>\n	</div>\n\n	<div id=\"ftn169\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref169\" name=\"_ftn169\" title=\"\"><sub><sub>[169]</sub></sub></a><sub>- Sahih-i Buhari hadis no/1252, 1285, Sahih-i M&uuml;slim hadis no/5116, S&uuml;nen-i Nisai hadis no/2023, 2022, 2224, S&uuml;nen-i Ebu Davut hadis no/2812, M&uuml;sned-i Ahmet hadis no/11823, 12964</sub></p>\n	</div>\n\n	<div id=\"ftn170\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref170\" name=\"_ftn170\" title=\"\"><sub><sub>[170]</sub></sub></a><sub>- S&uuml;nen-i Nisai c. 4 s. 93 hadis no/2010, 2012, M&uuml;slim hadis no/1619, İbn-i Mace hadis no/1535, M&uuml;sned-i Ahmet hadis no/21907, 23335 vs.</sub></p>\n	</div>\n\n	<div id=\"ftn171\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref171\" name=\"_ftn171\" title=\"\"><sub><sub>[171]</sub></sub></a><sub>- S&uuml;nen-i Nisai c. 4 s. 94 hadis no/2013, M&uuml;slim hadis no/1620, İbn-i Mace hadis no/1536, M&uuml;sned-i Ahmet hadis no/21961 vs.</sub></p>\n	</div>\n\n	<div id=\"ftn172\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref172\" name=\"_ftn172\" title=\"\"><sub><sub>[172]</sub></sub></a><sub>- Sahih-i M&uuml;slim c. 7 s. 41 hadis no/1618</sub></p>\n	</div>\n\n	<div id=\"ftn173\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref173\" name=\"_ftn173\" title=\"\"><sub><sub>[173]</sub></sub></a><sub>- Sahih-i M&uuml;slim c. 7 s. 30 hadis no/1600, Tirmizi hadis no/946, Nisai hadis no/1957, 1958, İbn-i Mace hadis no/1489, M&uuml;sned-i Ahmet hadis no/22850 vs.</sub></p>\n	</div>\n\n	<div id=\"ftn174\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref174\" name=\"_ftn174\" title=\"\"><sub><sub>[174]</sub></sub></a><sub>- S&uuml;nen-i Ebu Davut c. 3 s. 215 hadis no/2804</sub></p>\n	</div>\n\n	<div id=\"ftn175\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref175\" name=\"_ftn175\" title=\"\"><sub><sub>[175]</sub></sub></a><sub>- Cami-&uuml;l Usul c. 11 s. 149</sub></p>\n	</div>\n\n	<div id=\"ftn176\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref176\" name=\"_ftn176\" title=\"\"><sub><sub>[176]</sub></sub></a><sub>- Vesail-&uuml;ş Şia c. 3 s. 199</sub></p>\n	</div>\n\n	<div id=\"ftn177\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref177\" name=\"_ftn177\" title=\"\"><sub><sub>[177]</sub></sub></a><sub>- Vesail-&uuml;ş Şia c. 3 s. 225</sub></p>\n	</div>\n\n	<div id=\"ftn178\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref178\" name=\"_ftn178\" title=\"\"><sub><sub>[178]</sub></sub></a><sub>- M&uuml;sned-i Ahmet bin Hanbel hadis no/19415</sub></p>\n	</div>\n\n	<div id=\"ftn179\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref179\" name=\"_ftn179\" title=\"\"><sub><sub>[179]</sub></sub></a><sub>- Kenz-&uuml;l Ummal/c. 15 s. 655 hadis no/42596</sub></p>\n	</div>\n\n	<div id=\"ftn180\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref180\" name=\"_ftn180\" title=\"\"><sub><sub>[180]</sub></sub></a><sub>- M&uuml;sned-i Ahmet bin Hanbel c. 5 s. 26 hadis no/19416, 19427, S&uuml;nen-i Ebu Davut hadis no/2714, S&uuml;nen-i İbn-i Mace hadis no/1438</sub></p>\n\n		<p align=\"left\" dir=\"LTR\">\n			<sub><sub>[180]</sub></sub><sub>- Saruh-&uuml;l Kur&#39;an s. 82</sub></p>\n	</div>\n\n	<div id=\"ftn181\">\n		<p align=\"left\" dir=\"LTR\">\n			<a href=\"#_ftnref181\" name=\"_ftn181\" title=\"\"><sub><sub>[181]</sub></sub></a><sub>- Saruh-&uuml;l Kur&#39;an s. 82</sub></p>\n	</div>\n\n	<div id=\"ftn182\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref182\" name=\"_ftn182\" title=\"\"><sub><sub>[182]</sub></sub></a><sub>- Muheccet-ul Beyza/c. 8 s. 290, Vesail-&uuml;ş Şia/c. 3 s. 227</sub></p>\n	</div>\n\n	<div id=\"ftn183\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref183\" name=\"_ftn183\" title=\"\"><sub><sub>[183]</sub></sub></a><sub>- Vesail-&uuml;ş Şia/c. 3 s. 199</sub></p>\n	</div>\n\n	<div id=\"ftn184\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref184\" name=\"_ftn184\" title=\"\"><sub><sub>[184]</sub></sub></a><sub>- Sahih-i M&uuml;slim/c. 8 s. 24 hadis no/1937, Sahih-i Buhari hadis no/1817, M&uuml;sned-i Ahmet hadis no/2320</sub></p>\n	</div>\n\n	<div id=\"ftn185\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref185\" name=\"_ftn185\" title=\"\"><sub><sub>[185]</sub></sub></a><sub>- Sahih-i M&uuml;slim c. 8 s. 25 hadis no/1937, S&uuml;nen-i Ebu Davut hadis no/2878, M&uuml;sned-i Ahmet hadis no/1901, 3245</sub></p>\n	</div>\n\n	<div id=\"ftn186\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref186\" name=\"_ftn186\" title=\"\"><sub><sub>[186]</sub></sub></a><sub>- S&uuml;nen-i Nisai c. 6 s. 250 hadis no/2589, Sahih-i Buhari hadis no/1299, 2554, Sahih-i M&uuml;slim hadis no/1672, 3082, 3083, M&uuml;sned-i Ahmet hadis no/23117, S&uuml;nen-i Nisai/hadis no/3589, Muvatta-i Malik hadis no/1255</sub></p>\n	</div>\n\n	<div id=\"ftn187\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref187\" name=\"_ftn187\" title=\"\"><sub><sub>[187]</sub></sub></a><sub>- S&uuml;nen-i Tirmizi c. 3 s. 56, 57 hadis no/605, Sahih-i Buhari hadis no/2563, 2563, S&uuml;nen-i Nisai/hadis no/3595, M&uuml;sned-i Ahmet hadis no/3324</sub></p>\n	</div>\n\n	<div id=\"ftn188\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref188\" name=\"_ftn188\" title=\"\"><sub><sub>[188]</sub></sub></a><sub>- Sahih-i M&uuml;slim c. 11 s. 83 hadis no/3081, S&uuml;nen-i Nisai hadis no/3592, S&uuml;nen-i İbn-i Mace hadis no/2707, M&uuml;sned-i Ahmet hadis no/8486</sub></p>\n	</div>\n\n	<div id=\"ftn189\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref189\" name=\"_ftn189\" title=\"\"><sub><sub>[189]</sub></sub></a><sub>- Sahih-i M&uuml;slim hadis no/1939, S&uuml;nen-i Tirmizi hadis no/603, 851, S&uuml;nen-i Ebu Davut hadis no/2492, M&uuml;sned-i Ahmet bin Hanbel hadis no/21878, 212954</sub></p>\n	</div>\n\n	<div id=\"ftn190\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref190\" name=\"_ftn190\" title=\"\"><sub><sub>[190]</sub></sub></a><sub>- Sahih-i Buhari hadis no/2551, 2556, S&uuml;nen-i Nisai hadis no/3594, M&uuml;sned-i Ahmet bin Hanbel hadis no/2919, 2324</sub></p>\n	</div>\n\n	<div id=\"ftn191\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref191\" name=\"_ftn191\" title=\"\"><sub><sub>[191]</sub></sub></a><sub>- Sahih-i M&uuml;slim hadis no/3092, S&uuml;nen-i Tirmizi hadis no/1466, S&uuml;nen-i Nisai hadis no/3757, 3594, 3758, 3759, S&uuml;nen-i Ebu Davut hadis no/2876, S&uuml;nen-i İbn-i Mace hadis no/2123, M&uuml;sned-i Ahmet bin Hanbel hadis no/1795, 2891, Muvatta-i Malik hadis no/895</sub></p>\n	</div>\n\n	<div id=\"ftn192\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref192\" name=\"_ftn192\" title=\"\"><sub><sub>[192]</sub></sub></a><sub>- S&uuml;nen-i Nisai hadis no/3756, S&uuml;neni Ebu Davut hadis no/2877, M&uuml;sned-i Ahmet bin Hanbel hadis no/2951</sub></p>\n	</div>\n\n	<div id=\"ftn193\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref193\" name=\"_ftn193\" title=\"\"><sub><sub>[193]</sub></sub></a><sub>- Sahih-i Buhari hadis no/1720, S&uuml;nen-i Nisai hadis no/2586, M&uuml;sned-i Ahmet hadis no/2387</sub></p>\n	</div>\n\n	<div id=\"ftn194\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref194\" name=\"_ftn194\" title=\"\"><sub><sub>[194]</sub></sub></a><sub>- Sahih-i Buhari hadis no/1935, 1816, S&uuml;nen-i Ebu Davut hadis no/2048, M&uuml;sned-i Ahmet bin Hanbel hadis no/23265</sub></p>\n	</div>\n\n	<div id=\"ftn195\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref195\" name=\"_ftn195\" title=\"\"><sub><sub>[195]</sub></sub></a><sub>- M&uuml;sned-i Ahmet bin Hanbel hadis no/2417, S&uuml;nen-i Ebu Davut hadis no/2497</sub></p>\n	</div>\n\n	<div id=\"ftn196\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref196\" name=\"_ftn196\" title=\"\"><sub><sub>[196]</sub></sub></a><sub>- S&uuml;nen-i Nisai hadis no/2587</sub></p>\n	</div>\n\n	<div id=\"ftn197\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref197\" name=\"_ftn197\" title=\"\"><sub><sub>[197]</sub></sub></a><sub>- M&uuml;sned-i Ahmet hadis no/3055, S&uuml;nen-i Daremi hadis no/1703, 2227</sub></p>\n	</div>\n\n	<div id=\"ftn198\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref198\" name=\"_ftn198\" title=\"\"><sub><sub>[198]</sub></sub></a><sub>- Sahih-i Tirmizi hadis no/650, S&uuml;nen-i İbn-i Mace hadis no/1748</sub></p>\n	</div>\n\n	<div id=\"ftn199\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref199\" name=\"_ftn199\" title=\"\"><sub><sub>[199]</sub></sub></a><sub>- Hac/1, 2 </sub></p>\n	</div>\n\n	<div id=\"ftn200\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref200\" name=\"_ftn200\" title=\"\"><sub><sub>[200]</sub></sub></a><sub>- Zelzele/1, 3 </sub></p>\n	</div>\n\n	<div id=\"ftn201\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref201\" name=\"_ftn201\" title=\"\"><sub><sub>[201]</sub></sub></a><sub>- Hakka/14 </sub></p>\n	</div>\n\n	<div id=\"ftn202\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref202\" name=\"_ftn202\" title=\"\"><sub><sub>[202]</sub></sub></a><sub>- İnfitar/3 </sub></p>\n	</div>\n\n	<div id=\"ftn203\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref203\" name=\"_ftn203\" title=\"\"><sub><sub>[203]</sub></sub></a><sub>- Tekvir/1, 2 </sub></p>\n	</div>\n\n	<div id=\"ftn204\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref204\" name=\"_ftn204\" title=\"\"><sub><sub>[204]</sub></sub></a><sub>- Kıyamet/8, 10 </sub></p>\n	</div>\n\n	<div id=\"ftn205\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref205\" name=\"_ftn205\" title=\"\"><sub><sub>[205]</sub></sub></a><sub>- Mearic/8, 9 </sub></p>\n	</div>\n\n	<div id=\"ftn206\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref206\" name=\"_ftn206\" title=\"\"><sub><sub>[206]</sub></sub></a><sub>- Duhan/10, 11 </sub></p>\n	</div>\n\n	<div id=\"ftn207\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref207\" name=\"_ftn207\" title=\"\"><sub><sub>[207]</sub></sub></a><sub>- Z&uuml;mer/68 </sub></p>\n	</div>\n\n	<div id=\"ftn208\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref208\" name=\"_ftn208\" title=\"\"><sub><sub>[208]</sub></sub></a><sub>- Yasin/49. ayetten 52. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn209\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref209\" name=\"_ftn209\" title=\"\"><sub><sub>[209]</sub></sub></a><sub>- Nehc-ul Belağa, Hutbe/195 </sub></p>\n	</div>\n\n	<div id=\"ftn210\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref210\" name=\"_ftn210\" title=\"\"><sub><sub>[210]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 6 s. 324 </sub></p>\n	</div>\n\n	<div id=\"ftn211\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref211\" name=\"_ftn211\" title=\"\"><sub><sub>[211]</sub></sub></a><sub>- M&uuml;&#39;minun/37</sub></p>\n	</div>\n\n	<div id=\"ftn212\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref212\" name=\"_ftn212\" title=\"\"><sub><sub>[212]</sub></sub></a><sub>- C&acirc;siye/24</sub></p>\n	</div>\n\n	<div id=\"ftn213\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref213\" name=\"_ftn213\" title=\"\"><sub><sub>[213]</sub></sub></a><sub>- Nisa/56</sub></p>\n	</div>\n\n	<div id=\"ftn214\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref214\" name=\"_ftn214\" title=\"\"><sub><sub>[214]</sub></sub></a><sub>- Yasin/81</sub></p>\n	</div>\n\n	<div id=\"ftn215\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref215\" name=\"_ftn215\" title=\"\"><sub><sub>[215]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa c. 9 s. 165, 166</sub></p>\n	</div>\n\n	<div id=\"ftn216\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref216\" name=\"_ftn216\" title=\"\"><sub><sub>[216]</sub></sub></a><sub>- Eş-Şifa İbn-i Sina&#39;nın İl&acirc;hiyat b&ouml;l&uuml;m&uuml; s. 423</sub></p>\n	</div>\n\n	<div id=\"ftn217\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref217\" name=\"_ftn217\" title=\"\"><sub><sub>[217]</sub></sub></a><sub>- Kıyamet/3, 4 </sub></p>\n	</div>\n\n	<div id=\"ftn218\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref218\" name=\"_ftn218\" title=\"\"><sub><sub>[218]</sub></sub></a><sub>- Yasin/78, 79</sub></p>\n	</div>\n\n	<div id=\"ftn219\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref219\" name=\"_ftn219\" title=\"\"><sub><sub>[219]</sub></sub></a><sub>- Nehc-&uuml;l Belağa/Hutbe/83 </sub></p>\n	</div>\n\n	<div id=\"ftn220\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref220\" name=\"_ftn220\" title=\"\"><sub><sub>[220]</sub></sub></a><sub>- Nehc-&uuml;l Belağa Hutbe/109 </sub></p>\n	</div>\n\n	<div id=\"ftn221\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref221\" name=\"_ftn221\" title=\"\"><sub><sub>[221]</sub></sub></a><sub>- Şevahid-&uuml;r R&uuml;bubiye s. 261, 262..</sub></p>\n	</div>\n\n	<div id=\"ftn222\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref222\" name=\"_ftn222\" title=\"\"><sub><sub>[222]</sub></sub></a><sub>- İbrahim/48</sub></p>\n	</div>\n\n	<div id=\"ftn223\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref223\" name=\"_ftn223\" title=\"\"><sub><sub>[223]</sub></sub></a><sub>- Yasin/49. ayetten 52. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn224\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref224\" name=\"_ftn224\" title=\"\"><sub><sub>[224]</sub></sub></a><sub>- İsr&acirc;/52</sub></p>\n	</div>\n\n	<div id=\"ftn225\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref225\" name=\"_ftn225\" title=\"\"><sub><sub>[225]</sub></sub></a><sub>- İnfitar/19 </sub></p>\n	</div>\n\n	<div id=\"ftn226\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref226\" name=\"_ftn226\" title=\"\"><sub><sub>[226]</sub></sub></a><sub>- Taha/108 </sub></p>\n	</div>\n\n	<div id=\"ftn227\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref227\" name=\"_ftn227\" title=\"\"><sub><sub>[227]</sub></sub></a><sub>- Abese/34, 35, 36, 37</sub></p>\n	</div>\n\n	<div id=\"ftn228\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref228\" name=\"_ftn228\" title=\"\"><sub><sub>[228]</sub></sub></a><sub>- Abese/38, 40 </sub></p>\n	</div>\n\n	<div id=\"ftn229\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref229\" name=\"_ftn229\" title=\"\"><sub><sub>[229]</sub></sub></a><sub>- Zuhruf/67 </sub></p>\n	</div>\n\n	<div id=\"ftn230\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref230\" name=\"_ftn230\" title=\"\"><sub><sub>[230]</sub></sub></a><sub>- En&#39;am/31</sub></p>\n	</div>\n\n	<div id=\"ftn231\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref231\" name=\"_ftn231\" title=\"\"><sub><sub>[231]</sub></sub></a><sub>- Nehc-&uuml;l Belağa hutbe/83 </sub></p>\n	</div>\n\n	<div id=\"ftn232\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref232\" name=\"_ftn232\" title=\"\"><sub><sub>[232]</sub></sub></a><sub>- Tekvir/10</sub></p>\n	</div>\n\n	<div id=\"ftn233\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref233\" name=\"_ftn233\" title=\"\"><sub><sub>[233]</sub></sub></a><sub>- İsra/13</sub></p>\n	</div>\n\n	<div id=\"ftn234\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref234\" name=\"_ftn234\" title=\"\"><sub><sub>[234]</sub></sub></a><sub>- Al-i İmran/30</sub></p>\n	</div>\n\n	<div id=\"ftn235\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref235\" name=\"_ftn235\" title=\"\"><sub><sub>[235]</sub></sub></a><sub>- Kehf/49</sub></p>\n	</div>\n\n	<div id=\"ftn236\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref236\" name=\"_ftn236\" title=\"\"><sub><sub>[236]</sub></sub></a><sub>- Hakka/19,20</sub></p>\n	</div>\n\n	<div id=\"ftn237\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref237\" name=\"_ftn237\" title=\"\"><sub><sub>[237]</sub></sub></a><sub>- Hakka/25</sub></p>\n	</div>\n\n	<div id=\"ftn238\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref238\" name=\"_ftn238\" title=\"\"><sub><sub>[238]</sub></sub></a><sub>- Nur-us Sakaleyn Tefsiri c. 3 s. 267</sub></p>\n	</div>\n\n	<div id=\"ftn239\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref239\" name=\"_ftn239\" title=\"\"><sub><sub>[239]</sub></sub></a><sub>- Hud/5</sub></p>\n	</div>\n\n	<div id=\"ftn240\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref240\" name=\"_ftn240\" title=\"\"><sub><sub>[240]</sub></sub></a><sub>- Ali İmran/98 </sub></p>\n	</div>\n\n	<div id=\"ftn241\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref241\" name=\"_ftn241\" title=\"\"><sub><sub>[241]</sub></sub></a><sub>- Hac/17</sub></p>\n	</div>\n\n	<div id=\"ftn242\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref242\" name=\"_ftn242\" title=\"\"><sub><sub>[242]</sub></sub></a><sub>- G&uuml;rer-&uuml;l Hikem s. 128</sub></p>\n	</div>\n\n	<div id=\"ftn243\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref243\" name=\"_ftn243\" title=\"\"><sub><sub>[243]</sub></sub></a><sub>- Nahl/89</sub></p>\n	</div>\n\n	<div id=\"ftn244\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref244\" name=\"_ftn244\" title=\"\"><sub><sub>[244]</sub></sub></a><sub>- Kasas/75</sub></p>\n	</div>\n\n	<div id=\"ftn245\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref245\" name=\"_ftn245\" title=\"\"><sub><sub>[245]</sub></sub></a><sub>- Maide/117</sub></p>\n	</div>\n\n	<div id=\"ftn246\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref246\" name=\"_ftn246\" title=\"\"><sub><sub>[246]</sub></sub></a><sub>- Nisa /41, Nahl/89</sub></p>\n	</div>\n\n	<div id=\"ftn247\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref247\" name=\"_ftn247\" title=\"\"><sub><sub>[247]</sub></sub></a><sub>- Furkan/30</sub></p>\n	</div>\n\n	<div id=\"ftn248\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref248\" name=\"_ftn248\" title=\"\"><sub><sub>[248]</sub></sub></a><sub>- A&#39;raf/6</sub></p>\n	</div>\n\n	<div id=\"ftn249\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref249\" name=\"_ftn249\" title=\"\"><sub><sub>[249]</sub></sub></a><sub>- Nisa/41</sub></p>\n	</div>\n\n	<div id=\"ftn250\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref250\" name=\"_ftn250\" title=\"\"><sub><sub>[250]</sub></sub></a><sub>- İhticac s. 242</sub></p>\n	</div>\n\n	<div id=\"ftn251\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref251\" name=\"_ftn251\" title=\"\"><sub><sub>[251]</sub></sub></a><sub>- Bakara/143</sub></p>\n	</div>\n\n	<div id=\"ftn252\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref252\" name=\"_ftn252\" title=\"\"><sub><sub>[252]</sub></sub></a><sub>- Hac/78</sub></p>\n	</div>\n\n	<div id=\"ftn253\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref253\" name=\"_ftn253\" title=\"\"><sub><sub>[253]</sub></sub></a><sub>- Bakara/138</sub></p>\n	</div>\n\n	<div id=\"ftn254\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref254\" name=\"_ftn254\" title=\"\"><sub><sub>[254]</sub></sub></a><sub>- Hac/78</sub></p>\n	</div>\n\n	<div id=\"ftn255\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref255\" name=\"_ftn255\" title=\"\"><sub><sub>[255]</sub></sub></a><sub>- Hac/78</sub></p>\n	</div>\n\n	<div id=\"ftn256\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref256\" name=\"_ftn256\" title=\"\"><sub><sub>[256]</sub></sub></a><sub>- Usul-u Kafi c. 1 s. 190</sub></p>\n	</div>\n\n	<div id=\"ftn257\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref257\" name=\"_ftn257\" title=\"\"><sub><sub>[257]</sub></sub></a><sub>- Tefsir-i Nur-&uuml;s Sakaleyn c. 1 s. 113</sub></p>\n	</div>\n\n	<div id=\"ftn258\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref258\" name=\"_ftn258\" title=\"\"><sub><sub>[258]</sub></sub></a><sub>- Tevbe/105</sub></p>\n	</div>\n\n	<div id=\"ftn259\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref259\" name=\"_ftn259\" title=\"\"><sub><sub>[259]</sub></sub></a><sub>- Tevbe/105</sub></p>\n	</div>\n\n	<div id=\"ftn260\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref260\" name=\"_ftn260\" title=\"\"><sub><sub>[260]</sub></sub></a><sub>- Usul-u Kafi c. s. 219</sub></p>\n	</div>\n\n	<div id=\"ftn261\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref261\" name=\"_ftn261\" title=\"\"><sub><sub>[261]</sub></sub></a><sub>- Tevbe/105</sub></p>\n	</div>\n\n	<div id=\"ftn262\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref262\" name=\"_ftn262\" title=\"\"><sub><sub>[262]</sub></sub></a><sub>- Usul-u Kafi c. 219</sub></p>\n	</div>\n\n	<div id=\"ftn263\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref263\" name=\"_ftn263\" title=\"\"><sub><sub>[263]</sub></sub></a><sub>- Usul-u Kafi c. 1 s. 219</sub></p>\n	</div>\n\n	<div id=\"ftn264\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref264\" name=\"_ftn264\" title=\"\"><sub><sub>[264]</sub></sub></a><sub>- Fetih/29</sub></p>\n	</div>\n\n	<div id=\"ftn265\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref265\" name=\"_ftn265\" title=\"\"><sub><sub>[265]</sub></sub></a><sub>- Maide/20</sub></p>\n	</div>\n\n	<div id=\"ftn266\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref266\" name=\"_ftn266\" title=\"\"><sub><sub>[266]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7s. 268</sub></p>\n	</div>\n\n	<div id=\"ftn267\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref267\" name=\"_ftn267\" title=\"\"><sub><sub>[267]</sub></sub></a><sub>- Nur/24</sub></p>\n	</div>\n\n	<div id=\"ftn268\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref268\" name=\"_ftn268\" title=\"\"><sub><sub>[268]</sub></sub></a><sub>- Yasin/65</sub></p>\n	</div>\n\n	<div id=\"ftn269\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref269\" name=\"_ftn269\" title=\"\"><sub><sub>[269]</sub></sub></a><sub>- Fussilet/20, 21</sub></p>\n	</div>\n\n	<div id=\"ftn270\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref270\" name=\"_ftn270\" title=\"\"><sub><sub>[270]</sub></sub></a><sub>- İsra/71, Bihar-&uuml;l Envar c. 7 s. 318 </sub></p>\n	</div>\n\n	<div id=\"ftn271\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref271\" name=\"_ftn271\" title=\"\"><sub><sub>[271]</sub></sub></a><sub>- Kaf/17, 18</sub></p>\n	</div>\n\n	<div id=\"ftn272\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref272\" name=\"_ftn272\" title=\"\"><sub><sub>[272]</sub></sub></a><sub>- Kaf/21</sub></p>\n	</div>\n\n	<div id=\"ftn273\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref273\" name=\"_ftn273\" title=\"\"><sub><sub>[273]</sub></sub></a><sub>- Y&ucirc;nus/21</sub></p>\n	</div>\n\n	<div id=\"ftn274\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref274\" name=\"_ftn274\" title=\"\"><sub><sub>[274]</sub></sub></a><sub>- Kamer/52, 53</sub></p>\n	</div>\n\n	<div id=\"ftn275\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref275\" name=\"_ftn275\" title=\"\"><sub><sub>[275]</sub></sub></a><sub>- C&acirc;siye/28, 29</sub></p>\n	</div>\n\n	<div id=\"ftn276\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref276\" name=\"_ftn276\" title=\"\"><sub><sub>[276]</sub></sub></a><sub>- İsra/13, 14</sub></p>\n	</div>\n\n	<div id=\"ftn277\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref277\" name=\"_ftn277\" title=\"\"><sub><sub>[277]</sub></sub></a><sub>- Kehf/49</sub></p>\n	</div>\n\n	<div id=\"ftn278\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref278\" name=\"_ftn278\" title=\"\"><sub><sub>[278]</sub></sub></a><sub>- Zelzele/4, 5</sub></p>\n	</div>\n\n	<div id=\"ftn279\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref279\" name=\"_ftn279\" title=\"\"><sub><sub>[279]</sub></sub></a><sub>- D&uuml;rr-&uuml;l Mensur/c. 6 s. 380</sub></p>\n	</div>\n\n	<div id=\"ftn280\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref280\" name=\"_ftn280\" title=\"\"><sub><sub>[280]</sub></sub></a><sub>- El Mizan/c. 6 s. 337</sub></p>\n	</div>\n\n	<div id=\"ftn281\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref281\" name=\"_ftn281\" title=\"\"><sub><sub>[281]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 318</sub></p>\n	</div>\n\n	<div id=\"ftn282\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref282\" name=\"_ftn282\" title=\"\"><sub><sub>[282]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 325</sub></p>\n	</div>\n\n	<div id=\"ftn283\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref283\" name=\"_ftn283\" title=\"\"><sub><sub>[283]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 325</sub></p>\n	</div>\n\n	<div id=\"ftn284\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref284\" name=\"_ftn284\" title=\"\"><sub><sub>[284]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 315, 316</sub></p>\n	</div>\n\n	<div id=\"ftn285\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref285\" name=\"_ftn285\" title=\"\"><sub><sub>[285]</sub></sub></a><sub>- Al-i İmran/30</sub></p>\n	</div>\n\n	<div id=\"ftn286\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref286\" name=\"_ftn286\" title=\"\"><sub><sub>[286]</sub></sub></a><sub>- Nisa/10</sub></p>\n	</div>\n\n	<div id=\"ftn287\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref287\" name=\"_ftn287\" title=\"\"><sub><sub>[287]</sub></sub></a><sub>- Yasin/54</sub></p>\n	</div>\n\n	<div id=\"ftn288\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref288\" name=\"_ftn288\" title=\"\"><sub><sub>[288]</sub></sub></a><sub>- İlm-&uuml;l Yakın c. 2 s. 1079 naklen Emali-i Es-Saduk s. 51</sub></p>\n	</div>\n\n	<div id=\"ftn289\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref289\" name=\"_ftn289\" title=\"\"><sub><sub>[289]</sub></sub></a><sub>- Nisa/10 </sub></p>\n	</div>\n\n	<div id=\"ftn290\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref290\" name=\"_ftn290\" title=\"\"><sub><sub>[290]</sub></sub></a><sub>- A&#39;raf/6</sub></p>\n	</div>\n\n	<div id=\"ftn291\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref291\" name=\"_ftn291\" title=\"\"><sub><sub>[291]</sub></sub></a><sub>- Nahl/93 </sub></p>\n	</div>\n\n	<div id=\"ftn292\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref292\" name=\"_ftn292\" title=\"\"><sub><sub>[292]</sub></sub></a><sub>- Lokman/16 </sub></p>\n	</div>\n\n	<div id=\"ftn293\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref293\" name=\"_ftn293\" title=\"\"><sub><sub>[293]</sub></sub></a><sub>- Bakara/284 </sub></p>\n	</div>\n\n	<div id=\"ftn294\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref294\" name=\"_ftn294\" title=\"\"><sub><sub>[294]</sub></sub></a><sub>- Ğaşiye/25, 26</sub></p>\n	</div>\n\n	<div id=\"ftn295\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref295\" name=\"_ftn295\" title=\"\"><sub><sub>[295]</sub></sub></a><sub>- Enbiya/47</sub></p>\n	</div>\n\n	<div id=\"ftn296\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref296\" name=\"_ftn296\" title=\"\"><sub><sub>[296]</sub></sub></a><sub>- Nur/39</sub></p>\n	</div>\n\n	<div id=\"ftn297\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref297\" name=\"_ftn297\" title=\"\"><sub><sub>[297]</sub></sub></a><sub>- En&#39;am/61, 62</sub></p>\n	</div>\n\n	<div id=\"ftn298\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref298\" name=\"_ftn298\" title=\"\"><sub><sub>[298]</sub></sub></a><sub>- İlm-&uuml;l Yakin/c. 2 s. 1171</sub></p>\n	</div>\n\n	<div id=\"ftn299\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref299\" name=\"_ftn299\" title=\"\"><sub><sub>[299]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 7 s. 271</sub></p>\n	</div>\n\n	<div id=\"ftn300\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref300\" name=\"_ftn300\" title=\"\"><sub><sub>[300]</sub></sub></a><sub>- İsra/13, 14</sub></p>\n	</div>\n\n	<div id=\"ftn301\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref301\" name=\"_ftn301\" title=\"\"><sub><sub>[301]</sub></sub></a><sub>- Ğaşiye/25, 26</sub></p>\n	</div>\n\n	<div id=\"ftn302\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref302\" name=\"_ftn302\" title=\"\"><sub><sub>[302]</sub></sub></a><sub>- Tekas&ucirc;r/8 </sub></p>\n	</div>\n\n	<div id=\"ftn303\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref303\" name=\"_ftn303\" title=\"\"><sub><sub>[303]</sub></sub></a><sub>- Tekas&ucirc;r/8 </sub></p>\n	</div>\n\n	<div id=\"ftn304\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref304\" name=\"_ftn304\" title=\"\"><sub><sub>[304]</sub></sub></a><sub>- Mizan-&uuml;l Hikmet c. 2 s. 411, Bihar-&uuml;l Envar c. 7 s. 272</sub></p>\n	</div>\n\n	<div id=\"ftn305\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref305\" name=\"_ftn305\" title=\"\"><sub><sub>[305]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 273</sub></p>\n	</div>\n\n	<div id=\"ftn306\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref306\" name=\"_ftn306\" title=\"\"><sub><sub>[306]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 258</sub></p>\n	</div>\n\n	<div id=\"ftn307\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref307\" name=\"_ftn307\" title=\"\"><sub><sub>[307]</sub></sub></a><sub>- İsr&acirc;/36</sub></p>\n	</div>\n\n	<div id=\"ftn308\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref308\" name=\"_ftn308\" title=\"\"><sub><sub>[308]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 276</sub></p>\n	</div>\n\n	<div id=\"ftn309\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref309\" name=\"_ftn309\" title=\"\"><sub><sub>[309]</sub></sub></a><sub>- İnşikak/7, 8</sub></p>\n	</div>\n\n	<div id=\"ftn310\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref310\" name=\"_ftn310\" title=\"\"><sub><sub>[310]</sub></sub></a><sub>- Nur-us Sakaleyn c. 5 s. 537 </sub></p>\n	</div>\n\n	<div id=\"ftn311\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref311\" name=\"_ftn311\" title=\"\"><sub><sub>[311]</sub></sub></a><sub>- Ra&#39;d/21</sub></p>\n	</div>\n\n	<div id=\"ftn312\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref312\" name=\"_ftn312\" title=\"\"><sub><sub>[312]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 267</sub></p>\n	</div>\n\n	<div id=\"ftn313\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref313\" name=\"_ftn313\" title=\"\"><sub><sub>[313]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 266</sub></p>\n	</div>\n\n	<div id=\"ftn314\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref314\" name=\"_ftn314\" title=\"\"><sub><sub>[314]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 171</sub></p>\n	</div>\n\n	<div id=\"ftn315\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref315\" name=\"_ftn315\" title=\"\"><sub><sub>[315]</sub></sub></a><sub>- Kehf/103, 104, 105</sub></p>\n	</div>\n\n	<div id=\"ftn316\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref316\" name=\"_ftn316\" title=\"\"><sub><sub>[316]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 260</sub></p>\n	</div>\n\n	<div id=\"ftn317\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref317\" name=\"_ftn317\" title=\"\"><sub><sub>[317]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 259</sub></p>\n	</div>\n\n	<div id=\"ftn318\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref318\" name=\"_ftn318\" title=\"\"><sub><sub>[318]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 265</sub></p>\n	</div>\n\n	<div id=\"ftn319\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref319\" name=\"_ftn319\" title=\"\"><sub><sub>[319]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 268</sub></p>\n	</div>\n\n	<div id=\"ftn320\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref320\" name=\"_ftn320\" title=\"\"><sub><sub>[320]</sub></sub></a><sub>- Enbiya/47 </sub></p>\n	</div>\n\n	<div id=\"ftn321\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref321\" name=\"_ftn321\" title=\"\"><sub><sub>[321]</sub></sub></a><sub>- Karia /6, 11</sub></p>\n	</div>\n\n	<div id=\"ftn322\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref322\" name=\"_ftn322\" title=\"\"><sub><sub>[322]</sub></sub></a><sub>- A&#39;raf/8, 9</sub></p>\n	</div>\n\n	<div id=\"ftn323\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref323\" name=\"_ftn323\" title=\"\"><sub><sub>[323]</sub></sub></a><sub>- Şuara/182</sub></p>\n	</div>\n\n	<div id=\"ftn324\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref324\" name=\"_ftn324\" title=\"\"><sub><sub>[324]</sub></sub></a><sub>- Rahman/7, 8, 9</sub></p>\n	</div>\n\n	<div id=\"ftn325\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref325\" name=\"_ftn325\" title=\"\"><sub><sub>[325]</sub></sub></a><sub>- Hadid/25</sub></p>\n	</div>\n\n	<div id=\"ftn326\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref326\" name=\"_ftn326\" title=\"\"><sub><sub>[326]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 298, 299</sub></p>\n	</div>\n\n	<div id=\"ftn327\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref327\" name=\"_ftn327\" title=\"\"><sub><sub>[327]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 78 s. 126</sub></p>\n	</div>\n\n	<div id=\"ftn328\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref328\" name=\"_ftn328\" title=\"\"><sub><sub>[328]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 252 </sub></p>\n	</div>\n\n	<div id=\"ftn329\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref329\" name=\"_ftn329\" title=\"\"><sub><sub>[329]</sub></sub></a><sub>- Meryem/71, 72</sub></p>\n	</div>\n\n	<div id=\"ftn330\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref330\" name=\"_ftn330\" title=\"\"><sub><sub>[330]</sub></sub></a><sub>- Hac/4</sub></p>\n	</div>\n\n	<div id=\"ftn331\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref331\" name=\"_ftn331\" title=\"\"><sub><sub>[331]</sub></sub></a><sub>- Mean-&uuml;l Ahbar s. 32, Bihar-&uuml;l Envar c. 8 s. 66</sub></p>\n	</div>\n\n	<div id=\"ftn332\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref332\" name=\"_ftn332\" title=\"\"><sub><sub>[332]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 8 s. 70</sub></p>\n	</div>\n\n	<div id=\"ftn333\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref333\" name=\"_ftn333\" title=\"\"><sub><sub>[333]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 285</sub></p>\n	</div>\n\n	<div id=\"ftn334\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref334\" name=\"_ftn334\" title=\"\"><sub><sub>[334]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 8 s. 64</sub></p>\n	</div>\n\n	<div id=\"ftn335\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref335\" name=\"_ftn335\" title=\"\"><sub><sub>[335]</sub></sub></a><sub>- Taha /109</sub></p>\n	</div>\n\n	<div id=\"ftn336\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref336\" name=\"_ftn336\" title=\"\"><sub><sub>[336]</sub></sub></a><sub>- Bakara/255</sub></p>\n	</div>\n\n	<div id=\"ftn337\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref337\" name=\"_ftn337\" title=\"\"><sub><sub>[337]</sub></sub></a><sub>- Yunus/3</sub></p>\n	</div>\n\n	<div id=\"ftn338\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref338\" name=\"_ftn338\" title=\"\"><sub><sub>[338]</sub></sub></a><sub>- Meryem/87</sub></p>\n	</div>\n\n	<div id=\"ftn339\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref339\" name=\"_ftn339\" title=\"\"><sub><sub>[339]</sub></sub></a><sub>- Enbiya/26, 27, 28</sub></p>\n	</div>\n\n	<div id=\"ftn340\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref340\" name=\"_ftn340\" title=\"\"><sub><sub>[340]</sub></sub></a><sub>- Necm/26</sub></p>\n	</div>\n\n	<div id=\"ftn341\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref341\" name=\"_ftn341\" title=\"\"><sub><sub>[341]</sub></sub></a><sub>- İsra/79</sub></p>\n	</div>\n\n	<div id=\"ftn342\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref342\" name=\"_ftn342\" title=\"\"><sub><sub>[342]</sub></sub></a><sub>- Sahih-i Buhari hadis no/5829, 6920, M&uuml;slim hadis no/296, Tirmizi hadis no/3526, İbn-i Mace hadis no/4297, M&uuml;sned-i Ahmet hadis no/7389</sub></p>\n	</div>\n\n	<div id=\"ftn343\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref343\" name=\"_ftn343\" title=\"\"><sub><sub>[343]</sub></sub></a><sub>- Sahih-i Buhari hadis no/323, 419, M&uuml;slim hadis no/810, Nisai hadis no/429, Daremi hadis no/1353, M&uuml;sned-i Ahmet hadis no/18902, 20352 vs.</sub></p>\n	</div>\n\n	<div id=\"ftn344\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref344\" name=\"_ftn344\" title=\"\"><sub><sub>[344]</sub></sub></a><sub>- Men La Yahzuruhu-l Fakih Şeyh Saduk&#39;un c. 3 s. 376, Bihar-&uuml;l Envar c. 8 s. 34, Uyun-u Ahbar-ı Rıza c. 1 s. 136, Tirmizi hadis no/2360, İbn-i Mace hadis no/4300, Ebu Davut hadis no/4114, M&uuml;sned-i Ahmet hadis no/12745</sub></p>\n	</div>\n\n	<div id=\"ftn345\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref345\" name=\"_ftn345\" title=\"\"><sub><sub>[345]</sub></sub></a><sub>- El- Hisal Saduk&#39;un 142</sub></p>\n	</div>\n\n	<div id=\"ftn346\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref346\" name=\"_ftn346\" title=\"\"><sub><sub>[346]</sub></sub></a><sub>- S&uuml;nen-i İbn-i Mace hadis no/4301, M&uuml;sned-i Ahmet hadis no/5195</sub></p>\n	</div>\n\n	<div id=\"ftn347\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref347\" name=\"_ftn347\" title=\"\"><sub><sub>[347]</sub></sub></a><sub>- Emali-i Saduk s. 37, Bihar-&uuml;l Envar c. 6 s. 223</sub></p>\n	</div>\n\n	<div id=\"ftn348\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref348\" name=\"_ftn348\" title=\"\"><sub><sub>[348]</sub></sub></a><sub>- M&uuml;sned-i Ahmet hadis no/7725, 10295</sub></p>\n	</div>\n\n	<div id=\"ftn349\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref349\" name=\"_ftn349\" title=\"\"><sub><sub>[349]</sub></sub></a><sub>- Sevab-&uuml;l A&#39;mal Şeyh Saduk&#39;un s. 251</sub></p>\n	</div>\n\n	<div id=\"ftn350\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref350\" name=\"_ftn350\" title=\"\"><sub><sub>[350]</sub></sub></a><sub>- Usul-u Kafi c. 3 s. 270, c. 6 s. 401, Tehzib Şeyh Tusi&#39;nin c. 9 s. 107</sub></p>\n	</div>\n\n	<div id=\"ftn351\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref351\" name=\"_ftn351\" title=\"\"><sub><sub>[351]</sub></sub></a><sub>- Uyun-u Ahbar-ı Rıza c. 2 s. 66</sub></p>\n	</div>\n\n	<div id=\"ftn352\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref352\" name=\"_ftn352\" title=\"\"><sub><sub>[352]</sub></sub></a><sub>- Minhac-&uuml;n Necat/54</sub></p>\n	</div>\n\n	<div id=\"ftn353\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref353\" name=\"_ftn353\" title=\"\"><sub><sub>[353]</sub></sub></a><sub>- Mizan- &uuml;l Hikmet 123</sub></p>\n	</div>\n\n	<div id=\"ftn354\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref354\" name=\"_ftn354\" title=\"\"><sub><sub>[354]</sub></sub></a><sub>- M&uuml;ddessir/39- 48</sub></p>\n	</div>\n\n	<div id=\"ftn355\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref355\" name=\"_ftn355\" title=\"\"><sub><sub>[355]</sub></sub></a><sub>- Mizan-&uuml;l Hikmet c. 5 s. 122</sub></p>\n	</div>\n\n	<div id=\"ftn356\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref356\" name=\"_ftn356\" title=\"\"><sub><sub>[356]</sub></sub></a><sub>- Tefsiri Numune c.25 s. 257</sub></p>\n	</div>\n\n	<div id=\"ftn357\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref357\" name=\"_ftn357\" title=\"\"><sub><sub>[357]</sub></sub></a><sub>- Mizan-&uuml;l Hikmet c.5 s.122</sub></p>\n	</div>\n\n	<div id=\"ftn358\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref358\" name=\"_ftn358\" title=\"\"><sub><sub>[358]</sub></sub></a><sub>- El- Hisal Saduk&#39;un 142</sub></p>\n	</div>\n\n	<div id=\"ftn359\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref359\" name=\"_ftn359\" title=\"\"><sub><sub>[359]</sub></sub></a><sub>- Hicr/45, 48</sub></p>\n	</div>\n\n	<div id=\"ftn360\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref360\" name=\"_ftn360\" title=\"\"><sub><sub>[360]</sub></sub></a><sub>- Bakara/25</sub></p>\n	</div>\n\n	<div id=\"ftn361\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref361\" name=\"_ftn361\" title=\"\"><sub><sub>[361]</sub></sub></a><sub>- Rahman /56. ayetten 78. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn362\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref362\" name=\"_ftn362\" title=\"\"><sub><sub>[362]</sub></sub></a><sub>- Vakia/10. ayetten 39. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn363\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref363\" name=\"_ftn363\" title=\"\"><sub><sub>[363]</sub></sub></a><sub>- Nisa/56</sub></p>\n	</div>\n\n	<div id=\"ftn364\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref364\" name=\"_ftn364\" title=\"\"><sub><sub>[364]</sub></sub></a><sub>- Hac/19, 22 </sub></p>\n	</div>\n\n	<div id=\"ftn365\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref365\" name=\"_ftn365\" title=\"\"><sub><sub>[365]</sub></sub></a><sub>- M&uuml;&#39;min/49, 50 </sub></p>\n	</div>\n\n	<div id=\"ftn366\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref366\" name=\"_ftn366\" title=\"\"><sub><sub>[366]</sub></sub></a><sub>- Nebe/21, 27 </sub></p>\n	</div>\n\n	<div id=\"ftn367\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref367\" name=\"_ftn367\" title=\"\"><sub><sub>[367]</sub></sub></a><sub>- Humeze S&ucirc;resi </sub></p>\n	</div>\n\n	<div id=\"ftn368\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref368\" name=\"_ftn368\" title=\"\"><sub><sub>[368]</sub></sub></a><sub>- İbrahim/21 </sub></p>\n	</div>\n\n	<div id=\"ftn369\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref369\" name=\"_ftn369\" title=\"\"><sub><sub>[369]</sub></sub></a><sub>- İbrahim/49 </sub></p>\n	</div>\n\n	<div id=\"ftn370\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref370\" name=\"_ftn370\" title=\"\"><sub><sub>[370]</sub></sub></a><sub>- S&acirc;ffat/12. ayetten 39. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn371\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref371\" name=\"_ftn371\" title=\"\"><sub><sub>[371]</sub></sub></a><sub>- İnsan/4</sub></p>\n	</div>\n\n	<div id=\"ftn372\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref372\" name=\"_ftn372\" title=\"\"><sub><sub>[372]</sub></sub></a><sub>- Secde/20</sub></p>\n	</div>\n\n	<div id=\"ftn373\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref373\" name=\"_ftn373\" title=\"\"><sub><sub>[373]</sub></sub></a><sub>- Furkan/11, 12, 13</sub></p>\n	</div>\n\n	<div id=\"ftn374\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref374\" name=\"_ftn374\" title=\"\"><sub><sub>[374]</sub></sub></a><sub>- Hud/106</sub></p>\n	</div>\n\n	<div id=\"ftn375\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref375\" name=\"_ftn375\" title=\"\"><sub><sub>[375]</sub></sub></a><sub>- Nehc-&uuml;l Belağa, Hutbe/182</sub></p>\n	</div>\n\n	<div id=\"ftn376\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref376\" name=\"_ftn376\" title=\"\"><sub><sub>[376]</sub></sub></a><sub>- Bakara/82</sub></p>\n	</div>\n\n	<div id=\"ftn377\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref377\" name=\"_ftn377\" title=\"\"><sub><sub>[377]</sub></sub></a><sub>- Bakara/25</sub></p>\n	</div>\n\n	<div id=\"ftn378\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref378\" name=\"_ftn378\" title=\"\"><sub><sub>[378]</sub></sub></a><sub>- Ankebut/58</sub></p>\n	</div>\n\n	<div id=\"ftn379\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref379\" name=\"_ftn379\" title=\"\"><sub><sub>[379]</sub></sub></a><sub>- Usul-u Kafi, c. 2 s. 33</sub></p>\n	</div>\n\n	<div id=\"ftn380\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref380\" name=\"_ftn380\" title=\"\"><sub><sub>[380]</sub></sub></a><sub>- Meryem/63</sub></p>\n	</div>\n\n	<div id=\"ftn381\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref381\" name=\"_ftn381\" title=\"\"><sub><sub>[381]</sub></sub></a><sub>- Mizan-ul Hikme, c.2, s.95</sub></p>\n	</div>\n\n	<div id=\"ftn382\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref382\" name=\"_ftn382\" title=\"\"><sub><sub>[382]</sub></sub></a><sub>- Tevbe/111</sub></p>\n	</div>\n\n	<div id=\"ftn383\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref383\" name=\"_ftn383\" title=\"\"><sub><sub>[383]</sub></sub></a><sub>- Naziat/40, 41</sub></p>\n	</div>\n\n	<div id=\"ftn384\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref384\" name=\"_ftn384\" title=\"\"><sub><sub>[384]</sub></sub></a><sub>- Nehc-&uuml;l Belağa, Hutbe/42</sub></p>\n	</div>\n\n	<div id=\"ftn385\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref385\" name=\"_ftn385\" title=\"\"><sub><sub>[385]</sub></sub></a><sub>- Yusuf/18 </sub></p>\n	</div>\n\n	<div id=\"ftn386\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref386\" name=\"_ftn386\" title=\"\"><sub><sub>[386]</sub></sub></a><sub>- Nur- us Sakaleyn c.5 s.507</sub></p>\n	</div>\n\n	<div id=\"ftn387\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref387\" name=\"_ftn387\" title=\"\"><sub><sub>[387]</sub></sub></a><sub>- Bakara/155, 156, 157</sub></p>\n	</div>\n\n	<div id=\"ftn388\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref388\" name=\"_ftn388\" title=\"\"><sub><sub>[388]</sub></sub></a><sub>- Ra&#39;d/22, 23, 24</sub></p>\n	</div>\n\n	<div id=\"ftn389\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref389\" name=\"_ftn389\" title=\"\"><sub><sub>[389]</sub></sub></a><sub>- Furkan/75</sub></p>\n	</div>\n\n	<div id=\"ftn390\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref390\" name=\"_ftn390\" title=\"\"><sub><sub>[390]</sub></sub></a><sub>- İnsan/12. ayetten 22. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn391\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref391\" name=\"_ftn391\" title=\"\"><sub><sub>[391]</sub></sub></a><sub>- Nehc-&uuml;l Belağa Kısa s&ouml;zleri/82</sub></p>\n	</div>\n\n	<div id=\"ftn392\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref392\" name=\"_ftn392\" title=\"\"><sub><sub>[392]</sub></sub></a><sub>- Ahkaf/13, 14</sub></p>\n	</div>\n\n	<div id=\"ftn393\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref393\" name=\"_ftn393\" title=\"\"><sub><sub>[393]</sub></sub></a><sub>- Fussilet/30, 31</sub></p>\n	</div>\n\n	<div id=\"ftn394\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref394\" name=\"_ftn394\" title=\"\"><sub><sub>[394]</sub></sub></a><sub>- Nehc-&uuml;l Belağa Hutbe 176</sub></p>\n	</div>\n\n	<div id=\"ftn395\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref395\" name=\"_ftn395\" title=\"\"><sub><sub>[395]</sub></sub></a><sub>- M&uuml;cadele/22</sub></p>\n	</div>\n\n	<div id=\"ftn396\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref396\" name=\"_ftn396\" title=\"\"><sub><sub>[396]</sub></sub></a><sub>- Mearic/22, 34</sub></p>\n	</div>\n\n	<div id=\"ftn397\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref397\" name=\"_ftn397\" title=\"\"><sub><sub>[397]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 7 s. 276</sub></p>\n	</div>\n\n	<div id=\"ftn398\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref398\" name=\"_ftn398\" title=\"\"><sub><sub>[398]</sub></sub></a><sub>- Nur-&uuml;s Sakaleyn Tefsiri c. 2 s. 401</sub></p>\n	</div>\n\n	<div id=\"ftn399\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref399\" name=\"_ftn399\" title=\"\"><sub><sub>[399]</sub></sub></a><sub>- Bakara/39</sub></p>\n	</div>\n\n	<div id=\"ftn400\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref400\" name=\"_ftn400\" title=\"\"><sub><sub>[400]</sub></sub></a><sub>- Al-i İmran/116</sub></p>\n	</div>\n\n	<div id=\"ftn401\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref401\" name=\"_ftn401\" title=\"\"><sub><sub>[401]</sub></sub></a><sub>- Bakara/161, 162</sub></p>\n	</div>\n\n	<div id=\"ftn402\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref402\" name=\"_ftn402\" title=\"\"><sub><sub>[402]</sub></sub></a><sub>- Tevbe/68</sub></p>\n	</div>\n\n	<div id=\"ftn403\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref403\" name=\"_ftn403\" title=\"\"><sub><sub>[403]</sub></sub></a><sub>- Z&uuml;mer/71, 72</sub></p>\n	</div>\n\n	<div id=\"ftn404\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref404\" name=\"_ftn404\" title=\"\"><sub><sub>[404]</sub></sub></a><sub>- M&uuml;&#39;min/69. ayetten 76. ayete kadar.</sub></p>\n	</div>\n\n	<div id=\"ftn405\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref405\" name=\"_ftn405\" title=\"\"><sub><sub>[405]</sub></sub></a><sub>- Cin/23</sub></p>\n	</div>\n\n	<div id=\"ftn406\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref406\" name=\"_ftn406\" title=\"\"><sub><sub>[406]</sub></sub></a><sub>- Nisa/93</sub></p>\n	</div>\n\n	<div id=\"ftn407\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref407\" name=\"_ftn407\" title=\"\"><sub><sub>[407]</sub></sub></a><sub>- Nisa/14</sub></p>\n	</div>\n\n	<div id=\"ftn408\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref408\" name=\"_ftn408\" title=\"\"><sub><sub>[408]</sub></sub></a><sub>- Furkan/68, 69</sub></p>\n	</div>\n\n	<div id=\"ftn409\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref409\" name=\"_ftn409\" title=\"\"><sub><sub>[409]</sub></sub></a><sub>- Vaidiye mezhebi Havari&ccedil; mezhebinin bir koludur. Onlar kebire g&uuml;nah /b&uuml;y&uuml;k g&uuml;nah/işleyen kimsenin k&acirc;fir olup dinden &ccedil;ıktığını savunuyorlar. Bunların tam karşıtı ise, Murcie mezhebidir. Onlar ise, iman olduğu takdirde hi&ccedil;bir g&uuml;nahın zarar vermeyeceğini kabul ederler. Onlara g&ouml;re amel imanın erk&acirc;nından değildir. Nitekim k&uuml;f&uuml;r ehline yaptıkları itaatler bir yarar sağlamıyorsa, iman ehline de yaptıkları isyan bir zarar vermeyecektir.</sub></p>\n	</div>\n\n	<div id=\"ftn410\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref410\" name=\"_ftn410\" title=\"\"><sub><sub>[410]</sub></sub></a><sub>- Zelzele/7</sub></p>\n	</div>\n\n	<div id=\"ftn411\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref411\" name=\"_ftn411\" title=\"\"><sub><sub>[411]</sub></sub></a><sub>- Bihar-&uuml;l Envar c. 8 s. 364 naklen Keşf-ul Murad s. 261</sub></p>\n	</div>\n\n	<div id=\"ftn412\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref412\" name=\"_ftn412\" title=\"\"><sub><sub>[412]</sub></sub></a><sub>- Avail-&uuml;l Makalat s. 14</sub></p>\n	</div>\n\n	<div id=\"ftn413\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref413\" name=\"_ftn413\" title=\"\"><sub><sub>[413]</sub></sub></a><sub>- B&uuml;y&uuml;k g&uuml;naha d&uuml;şen m&uuml;sl&uuml;manların iman ehli olup olmadığı konusu, İslam ulemasının ihtilaf ettiği konulardan biridir. İslam ulemasının &ccedil;oğunluğu bu kimselerin g&uuml;nah işlemekle imandan &ccedil;ıkmadıkları ve sadece fasık olduklarını kabul ederken, Havari&ccedil; mezhebine mensup olanların &ccedil;oğunluğu, onların g&uuml;nah işlemekle imandan &ccedil;ıkıp k&acirc;fir olduklarını, Mutezile mezhebine mensup olanlar ise, bu kimselerin ne iman ehli, ne de k&uuml;f&uuml;r ehli olduklarını, bu iki menzilin arasında bir menzilde olduklarını ileri s&uuml;rm&uuml;şlerdir. Ancak buna rağmen Mutezile mezhebi b&uuml;y&uuml;k g&uuml;nah ehlinin kesinlikle cehenneme gidecekleri ve orada ebedi kalacakları hususunda Havari&ccedil; mezhebiyle birleşmiştir. </sub></p>\n	</div>\n\n	<div id=\"ftn414\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref414\" name=\"_ftn414\" title=\"\"><sub><sub>[414]</sub></sub></a><sub>- T&acirc;h&acirc;/48</sub></p>\n	</div>\n\n	<div id=\"ftn415\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref415\" name=\"_ftn415\" title=\"\"><sub><sub>[415]</sub></sub></a><sub>- Nahl/27</sub></p>\n	</div>\n\n	<div id=\"ftn416\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref416\" name=\"_ftn416\" title=\"\"><sub><sub>[416]</sub></sub></a><sub>- Zelzele/7</sub></p>\n	</div>\n\n	<div id=\"ftn417\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref417\" name=\"_ftn417\" title=\"\"><sub><sub>[417]</sub></sub></a><sub>- M&uuml;&#39;min/40</sub></p>\n	</div>\n\n	<div id=\"ftn418\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref418\" name=\"_ftn418\" title=\"\"><sub><sub>[418]</sub></sub></a><sub>- En&#39;am/128</sub></p>\n	</div>\n\n	<div id=\"ftn419\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref419\" name=\"_ftn419\" title=\"\"><sub><sub>[419]</sub></sub></a><sub>- Bihar-&uuml;l Envar/c. 8 s. 370, 371, 372 naklen Şerh-i Makasit</sub></p>\n	</div>\n\n	<div id=\"ftn420\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref420\" name=\"_ftn420\" title=\"\"><sub><sub>[420]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa c. 9 s. 349 naklen Futuhat-i Mekkiye</sub></p>\n	</div>\n\n	<div id=\"ftn421\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref421\" name=\"_ftn421\" title=\"\"><sub><sub>[421]</sub></sub></a><sub>- Ahk&acirc;f/24, 25</sub></p>\n	</div>\n\n	<div id=\"ftn422\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref422\" name=\"_ftn422\" title=\"\"><sub><sub>[422]</sub></sub></a><sub>- Şerh-i Fusus-&uuml;l Hikem el Kayseri s. 251</sub></p>\n	</div>\n\n	<div id=\"ftn423\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref423\" name=\"_ftn423\" title=\"\"><sub><sub>[423]</sub></sub></a><sub>- Şerh-i Fusus-&uuml;l Hikmet El- Kayseri s. 386, 387</sub></p>\n	</div>\n\n	<div id=\"ftn424\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref424\" name=\"_ftn424\" title=\"\"><sub><sub>[424]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa c. 9 s. 352, 353 naklen Futuhat-i Mekkiye</sub></p>\n	</div>\n\n	<div id=\"ftn425\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref425\" name=\"_ftn425\" title=\"\"><sub><sub>[425]</sub></sub></a><sub>- İbrahim/47</sub></p>\n	</div>\n\n	<div id=\"ftn426\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref426\" name=\"_ftn426\" title=\"\"><sub><sub>[426]</sub></sub></a><sub>- Ahkaf/16</sub></p>\n	</div>\n\n	<div id=\"ftn427\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref427\" name=\"_ftn427\" title=\"\"><sub><sub>[427]</sub></sub></a><sub>- Şerh-i Fusus-&uuml;l Hikem el Kayseri s. 211</sub></p>\n	</div>\n\n	<div id=\"ftn428\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref428\" name=\"_ftn428\" title=\"\"><sub><sub>[428]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1322 naklen Tevhid-i Saduk s. 406</sub></p>\n	</div>\n\n	<div id=\"ftn429\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref429\" name=\"_ftn429\" title=\"\"><sub><sub>[429]</sub></sub></a><sub>- Bkz. Şerh-i Fusus-&uuml;l Hikmet el- Kayseri s. 212</sub></p>\n	</div>\n\n	<div id=\"ftn430\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref430\" name=\"_ftn430\" title=\"\"><sub><sub>[430]</sub></sub></a><sub>- Kaf/21</sub></p>\n	</div>\n\n	<div id=\"ftn431\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref431\" name=\"_ftn431\" title=\"\"><sub><sub>[431]</sub></sub></a><sub>- Kehf/29</sub></p>\n	</div>\n\n	<div id=\"ftn432\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref432\" name=\"_ftn432\" title=\"\"><sub><sub>[432]</sub></sub></a><sub>- Zuhruf/74, 75, 76, 77</sub></p>\n	</div>\n\n	<div id=\"ftn433\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref433\" name=\"_ftn433\" title=\"\"><sub><sub>[433]</sub></sub></a><sub>- M&uuml;&#39;minun 103. ayetten 108. ayete kadar</sub></p>\n	</div>\n\n	<div id=\"ftn434\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref434\" name=\"_ftn434\" title=\"\"><sub><sub>[434]</sub></sub></a><sub>- İbrahim/21</sub></p>\n	</div>\n\n	<div id=\"ftn435\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref435\" name=\"_ftn435\" title=\"\"><sub><sub>[435]</sub></sub></a><sub>- Şerh-i Fusus-&uuml;l Hikem s. 213</sub></p>\n	</div>\n\n	<div id=\"ftn436\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref436\" name=\"_ftn436\" title=\"\"><sub><sub>[436]</sub></sub></a><sub>- T&acirc;h&acirc;/50</sub></p>\n	</div>\n\n	<div id=\"ftn437\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref437\" name=\"_ftn437\" title=\"\"><sub><sub>[437]</sub></sub></a><sub>- S&acirc;d/27</sub></p>\n	</div>\n\n	<div id=\"ftn438\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref438\" name=\"_ftn438\" title=\"\"><sub><sub>[438]</sub></sub></a><sub>- A&#39;raf/156</sub></p>\n	</div>\n\n	<div id=\"ftn439\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref439\" name=\"_ftn439\" title=\"\"><sub><sub>[439]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 347, 348</sub></p>\n	</div>\n\n	<div id=\"ftn440\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref440\" name=\"_ftn440\" title=\"\"><sub><sub>[440]</sub></sub></a><sub>- Secde/13</sub></p>\n	</div>\n\n	<div id=\"ftn441\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref441\" name=\"_ftn441\" title=\"\"><sub><sub>[441]</sub></sub></a><sub>- Secde/13</sub></p>\n	</div>\n\n	<div id=\"ftn442\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref442\" name=\"_ftn442\" title=\"\"><sub><sub>[442]</sub></sub></a><sub>- Sebe/54</sub></p>\n	</div>\n\n	<div id=\"ftn443\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref443\" name=\"_ftn443\" title=\"\"><sub><sub>[443]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 348</sub></p>\n	</div>\n\n	<div id=\"ftn444\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref444\" name=\"_ftn444\" title=\"\"><sub><sub>[444]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 350, 351</sub></p>\n	</div>\n\n	<div id=\"ftn445\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref445\" name=\"_ftn445\" title=\"\"><sub><sub>[445]</sub></sub></a><sub>- Esfar-&uuml;l Erbaa/c. 9 s. 355</sub></p>\n	</div>\n\n	<div id=\"ftn446\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref446\" name=\"_ftn446\" title=\"\"><sub><sub>[446]</sub></sub></a><sub>- İlm-&uuml;l Yakın c. 2 s. 1326 naklen S&uuml;nen-i İbn-i Mace c. S. 1435, Kenz-&uuml;l Ummal c. 4 s. 250 ve...</sub></p>\n	</div>\n\n	<div id=\"ftn447\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref447\" name=\"_ftn447\" title=\"\"><sub><sub>[447]</sub></sub></a><sub>- Casiye/33 </sub></p>\n	</div>\n\n	<div id=\"ftn448\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref448\" name=\"_ftn448\" title=\"\"><sub><sub>[448]</sub></sub></a><sub>- Avail-&uuml;l Makalat/s. 102</sub></p>\n	</div>\n\n	<div id=\"ftn449\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref449\" name=\"_ftn449\" title=\"\"><sub><sub>[449]</sub></sub></a><sub>- Şer-&uuml;l Makasit c. 2 s. 218, Şerh-i Tecrit Kuşci&#39;nin s. 507</sub></p>\n	</div>\n\n	<div id=\"ftn450\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref450\" name=\"_ftn450\" title=\"\"><sub><sub>[450]</sub></sub></a><sub>- Hadid/21 </sub></p>\n	</div>\n\n	<div id=\"ftn451\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref451\" name=\"_ftn451\" title=\"\"><sub><sub>[451]</sub></sub></a><sub>- Necm/13, 14, 15</sub></p>\n	</div>\n\n	<div id=\"ftn452\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref452\" name=\"_ftn452\" title=\"\"><sub><sub>[452]</sub></sub></a><sub>- Bakara/24 </sub></p>\n	</div>\n\n	<div id=\"ftn453\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref453\" name=\"_ftn453\" title=\"\"><sub><sub>[453]</sub></sub></a><sub>- Rahman/43, 44</sub></p>\n	</div>\n\n	<div id=\"ftn454\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref454\" name=\"_ftn454\" title=\"\"><sub><sub>[454]</sub></sub></a><sub>- İlm-&uuml;l Yakin c. 2 s. 1232 naklen Tevhid-i Saduk s. 118, Bihar-&uuml;l Envar c. 8 s. 119</sub></p>\n	</div>\n\n	<div id=\"ftn455\">\n		<p dir=\"LTR\">\n			<a href=\"#_ftnref455\" name=\"_ftn455\" title=\"\"><sub><sub>[455]</sub></sub></a><sub>- M&uuml;stedrek-&uuml;s Sahihayn c.5 s.156</sub></p>\n	</div>\n</div>','Mead','','publish','closed','open','','mead','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3204',0,'post','',0),(3205,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h2>\n	&nbsp;</h2>\n\n<h5 align=\"right\">\n	Abbas KAZİMİ</h5>\n\n<h3>\n	&nbsp;</h3>\n\n<p>\n	İslam dininin nurlu ve &ouml;nemli &ouml;ğretilerinden birisi de neslin t&uuml;remesi, t&uuml;r&uuml;n bekası ve toplumun fesat ve bozukluktan korunmasını ama&ccedil;layan nik&acirc;htır ve nikah iki kısma ayrılır:</p>\n\n<p>\n	1- Daimi nik&acirc;h: Bu, boşanma veya iki &ccedil;iften birinin &ouml;lmesi ile sona eren s&uuml;resiz evlenmedir.</p>\n\n<p>\n	2- Ge&ccedil;ici nik&acirc;h: (Mut&#39;a nik&acirc;hı): Bu, şartlı ve belli bir s&uuml;re i&ccedil;in evlenmedir. Buna &quot;muvakkat nik&acirc;h&quot; da denir.</p>\n\n<p>\n	Mut&#39;a nik&acirc;hı; erkekle kadının nik&acirc;hta belirlenen &uuml;cret karşılığında muayyen bir s&uuml;re i&ccedil;in evlenmeleridir. Belirli s&uuml;renin bitmesi yahut kocanın kalan s&uuml;reyi bağışlamasıyla nik&acirc;h kendiliğinden ve talak verilmesine ihtiya&ccedil; kalmadan iptal olunmuş olur.</p>\n\n<p>\n	Bu iki &ccedil;eşit nik&acirc;hın ortak ve farklı y&ouml;nleri vardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ortak Y&ouml;nler</strong></p>\n\n<p>\n	1- &Uuml;cret: Her iki nik&acirc;hta da bir miktar mehir şarttır. Ancak mehrin mut&#39;a nik&acirc;hında akıd i&ccedil;erisinde zikredilmesi şarttır; aksi takdirde nik&acirc;h b&acirc;tıl olur. D&acirc;imi nik&acirc;hta ise b&acirc;tıl olmaz ama onun yerine kadının emsali olan diğer kadınların mihir miktarı tayin edilir.</p>\n\n<p>\n	----------------------------------</p>\n\n<p>\n	* - Ayetullah Şehid Mutahhari ve Allame Cafer Murtaza Amili&#39;nin eserlerinden yararlanılarak hazırlanmıştır.</p>\n\n<p>\n	2- Her iki nik&acirc;hla mahremlik v&uuml;cuda gelir ve dolayısıyla her iki nik&acirc;hta da kadının annesi ve kızı kocasına ve kocanın babası ve oğlu kadına mahrem olur.</p>\n\n<p>\n	3- Başkalarının, d&acirc;imi nik&acirc;hla evlenen kadını istemeleri haram olduğu gibi mut&#39;a nik&acirc;hıyla nik&acirc;hlanan kadını da istemeleri haramdır.</p>\n\n<p>\n	4- Daimi nik&acirc;hla evlenen kadınla zina yapılması ebedi haramlığa yol a&ccedil;tığı gibi mut&#39;a edilen kadınla da zina yapılması ebedi haramlığa neden olur.</p>\n\n<p>\n	5 - Her iki nik&acirc;hta da kadının ikinci bir evlilik i&ccedil;in iddetinin bitmesini beklemesi l&acirc;zımdır. D&acirc;imi nik&acirc;hta bekleme s&uuml;resi, &uuml;&ccedil; defa &acirc;det g&ouml;rmesi, mut&#39;a nik&acirc;hında ise iki defa &acirc;detten temiz olması veyahut en azından 45 g&uuml;n beklemesidir.</p>\n\n<p>\n	6- Daimi nik&acirc;h ile alınan kadında olduğu gibi mut&#39;a edilen kadının da kız kardeşi evli olduğu s&uuml;re i&ccedil;erisinde onunla evlenen erkeğe haramdır.</p>\n\n<p>\n	7- Her iki nikahta da evlat babasına m&uuml;lhaktır. Dolayısıyla da babasından miras alabilir.</p>\n\n<p>\n	8- Her ikisinde de akıd okunurken eşlik anlamını sarih bir şekilde ifade eden lafızların kullanılması şarttır. &Ouml;rneğin kiralama veya satmayı ifade eden lafızlarla akıd okunursa batıl olur.</p>\n\n<p>\n	Kısacası daimi nik&acirc;htaki delille istisna edilen bazı h&uuml;k&uuml;mler dışında b&uuml;t&uuml;n h&uuml;k&uuml;mler muvakkat nik&acirc;hta da s&ouml;zkonusudur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Daimi Nik&acirc;hla Mut&#39;a Nik&acirc;hının Farkları</strong></p>\n\n<p>\n	1- S&uuml;re: Daimi nikahta boşama s&ouml;zkonusu olmadığı takdirde nik&acirc;h ebedidir. Mut&#39;a nik&acirc;hında ise nik&acirc;h s&uuml;resi eşlerin her ikisinin anlaşmasına bağlıdır.</p>\n\n<p>\n	2- Daimi nik&acirc;hta eşler birbirinden miras alırlar. Mut&#39;ada ise hi&ccedil;birisi diğerinden miras alamaz.</p>\n\n<p>\n	3- Mut&#39;a nik&acirc;hında eşler bazı konularda &ouml;zg&uuml;rd&uuml;rler. Yani o meselelerde bir taraf diğerini mecbur etme hakkına sahip değildir:</p>\n\n<p>\n	a) Daimi nik&acirc;hta nafaka, yani kadının elbisesi, evi, sağlık hizmetleri ve g&uuml;nl&uuml;k zaruri masrafları erkeğin &uuml;zerinedir. Ama mut&#39;a nikahında eşlerin anlaşma şekline bağlıdır. Kadın, masrafları erkeğin &uuml;stlenmesini kabul etmeyebilir ve erkek de masrafları &uuml;stlenmeyebilir.</p>\n\n<p>\n	b) Daimi nik&acirc;hta, erkek ailenin b&uuml;y&uuml;ğ&uuml; ve s&ouml;z&uuml; ge&ccedil;erli olanıdır, ama mut&#39;ada iki tarafın anlaşmasına bağlıdır.</p>\n\n<p>\n	c) Daimi nik&acirc;h ile alınan bir kadın kocasının rızası olmadan hamilelikten ka&ccedil;ınamaz; mut&#39;a nik&acirc;hındaysa kadının da razı olması şarttır. Yani her iki tarafın rızası lazımdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;anın İ&ccedil;timai Y&ouml;nden Tahlili</strong></p>\n\n<p>\n	Bu t&uuml;r nik&acirc;hın gerekliği ve ge&ccedil;miş zamanla şimdiki zamanın arasında bulunan fark nedir?</p>\n\n<p>\n	İnsan, var oluşuyla birlikte cinsel ve şehvet sorunuyla karşı karşıyadır. Şehvet duygusundan kaynaklanan sorunlar, insanın buluğ &ccedil;ağına ermesi ile daha da b&uuml;y&uuml;r. &Ouml;zellikle de şimdiki zamanda b&uuml;y&uuml;k bir sorun oluşturmaktadır. Zira şimdiki zamanda, aile teşkil etme g&uuml;c&uuml;ne sahip olma ve diğer bir t&acirc;birle toplumsal olgunluk ile doğal olgunluk arasında uzun bir zaman zarfı vardır. Bu g&uuml;n tahsil eden gen&ccedil; bir erkek ve kız ancak 30 yaşlarına yakın bir zamanda toplumsal olgunluğa erişirler. 25 yaşlarında tahsilini bitirenler, 4-5 yıl sabit gelir kaynağı bulma ve evliliğe hazırlık peşinde koştururlar. Daimi nik&acirc;h her iki tarafa, ağır ve b&uuml;y&uuml;k mes&#39;uliyetler getirdiğinden, bu t&uuml;r nik&acirc;ha hazır olan kız ve erkek pek nadir bulunur. B&ouml;ylece doğal b&uuml;luğ (erginlik) ve olgunluk &ccedil;ağında evlenmeye hazır olan erkek ve kız pek bulunmaz. O halde Allah&#39;ın, neslin t&uuml;remesi ve neslin bek&acirc;sı i&ccedil;in vermiş olduğu bu duygu ve i&ccedil;g&uuml;d&uuml;n&uuml;n nasıl tatmin edilmesi gerektiği sorunu ortaya &ccedil;ıkıyor. Burada bu b&uuml;y&uuml;k sorunun &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in d&ouml;rt &ccedil;&ouml;z&uuml;m ve kurtuluş yolu &ouml;nerilebilir. Se&ccedil;imi sizlere bırakıyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ccedil;&ouml;z&uuml;m Yolları</strong></p>\n\n<p>\n	1- Ge&ccedil;ici ruhbanlık:</p>\n\n<p>\n	Acaba bu &ccedil;&ouml;z&uuml;m yoluna g&uuml;venilebilir mi? Gen&ccedil;lerden bunu yapmalarını isteyebilir miyiz? İstesekte kabul ederler mi? Faraza kabul etseler de ruhbanlıktan doğacak ruhi ve cismi etkiler ve hastalıklara ne yapmalıyız? Bu g&uuml;nk&uuml; psikoloji ilminde cinsel i&ccedil;g&uuml;d&uuml; tatmin edilmediği takdirde bir&ccedil;ok tehlikeli ve ağır etkilerin meydana geleceği a&ccedil;ıklanmıştır.</p>\n\n<p>\n	2- Cinsel ortaklık ve mutlak serbestlik:</p>\n\n<p>\n	Yani hi&ccedil;bir kadının herhangi bir erkeğe sınırlı kalmaması. Bildiğimiz gibi b&uuml;t&uuml;n milletler, cinsel ortaklıktan ka&ccedil;ınmışlardır. Cinsel ortaklık kadın ve erkeğin tekelci ruhuna ters d&uuml;şen bir şeydir. Bu &ccedil;&ouml;z&uuml;m yolu, bir&ccedil;ok ruhsal ve cismi hastalıklara ve yine insanların soysuzlaşmasına ve soyların karışmasına neden olur.</p>\n\n<p>\n	3- Batının &ouml;nerdiği &ccedil;&ouml;z&uuml;m yolu:</p>\n\n<p>\n	Yani belirli fertler i&ccedil;in devletin y&ouml;netimi altında belirli merkezlerin oluşturulması, yani fuhuş evlerinin a&ccedil;ılması. Bu&nbsp; &ccedil;&ouml;z&uuml;m yolu, evvela toplumu ahlaki y&ouml;nden &ccedil;&ouml;kertecektir; ikinci olarak bu &ccedil;&ouml;z&uuml;m yolu, sadece erkeklerin sorununu halledebilir, ama kadınların sorununu &ccedil;&ouml;zemez.</p>\n\n<p>\n	4- İslam dininin &ouml;nerdiği, belli bir s&uuml;re i&ccedil;in mut&#39;a nik&acirc;hı.</p>\n\n<p>\n	Batının &ouml;nerdiği yol doğru olmadığı i&ccedil;in Batı bilginlerinden Russel, kendi kitabında &quot;tecr&uuml;be i&ccedil;in evlilik&quot; &uuml;nvanı altında bir fasıl a&ccedil;ıyor ve mut&#39;a nik&acirc;hına benzer bir evliliği &ouml;neriyor. Muvakkat evlilik birinci derecede kadını tek bir erkekle ilişki kurmaya zorlar. Bu nik&acirc;h yalnız tahsil edenler i&ccedil;in olmayıp diğer birtakım durumlarda da ondan yararlanılabilir. Mesela birbirleriyle daimi nik&acirc;h yaptırmak isteyen erkek ve kadın, ilk &ouml;nce deneme i&ccedil;in muvakkat nik&acirc;h yapabilirler. Muayyen vakit zarfında birbirleriyle uyum sağlar ve birbirlerine g&uuml;venirlerse ilişkilerini s&uuml;rd&uuml;r&uuml;rler. Aksi takdirde hi&ccedil;bir sorun &ccedil;ıkmadan ayrılırlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;a Nik&acirc;hına Y&ouml;neltilen Eleştiriler Ve Cevapları</strong></p>\n\n<p>\n	1- Mısırlı Ahmed Emin <em>(Duha-l İslam, c.3, s.259)</em> diyor ki: &quot;Evliliğin daimi olması gereklidir. Evliliğin en &uuml;st&uuml;n &ouml;rneği, bir erkek ve kadının her zaman i&ccedil;in kendilerini birbirlerine bağlı bilmeleridir. Ayrılmak zihinlerinden bile ge&ccedil;memelidir. Mut&#39;a nik&acirc;hı ise iki zevcin arasında sabit bir bağ oluşturamaz.&quot;</p>\n\n<p>\n	<strong>Cevap:</strong> Evliliğin devamlılık &uuml;zerine kurulması herkes tarafından beğenilmiş ve doğru bir şey olduğu da a&ccedil;ıktır. Bu eleştiri mut&#39;a nik&acirc;hının, daimi nik&acirc;hın yerini alması istenildiği zaman ge&ccedil;erlidir. Halbuki mut&#39;a nik&acirc;hı, insanın daimi nik&acirc;ha imk&acirc;nı olmadığı zaman, ruhbanlığa ve cinsel ortaklık kuyusuna d&uuml;şmesin diye teşri olunmuştur.</p>\n\n<p>\n	2- İnsan, bu t&uuml;r nik&acirc;htan (hatta bunu helal bilen şiiler bile) nefret eder.</p>\n\n<p>\n	<strong>Cevap:</strong> Bu nefret etmenin nedeni mut&#39;a nik&acirc;hından hevesine tabi olan insanlar tarafından yapılan su-i istifadelerdir. Kaldı ki, bu t&uuml;r evliliğin de daimi nik&acirc;h gibi kabul g&ouml;rmesini beklemek yersiz bir beklentidir.</p>\n\n<p>\n	3- Mut&#39;a nikahı, kadının haysiyetiyle oynamaktır. &Ccedil;&uuml;nk&uuml; bir nevi kadının kiralanmasına ve satılmasına cevaz vermektir. Kadının erkekten aldığı &uuml;cret karşılığında b&uuml;t&uuml;n v&uuml;cudunu ona teslim kılması kadının haysiyetine aykırıdır. Bu gibi nik&acirc;h bir&ccedil;ok kadının fasit erkeklerin heveslerine kurban olmasına neden olur.</p>\n\n<p>\n	<strong>Cevap:</strong> Bu soru b&uuml;t&uuml;n sorulardan daha ilgin&ccedil;tir. Evvela: Muvakkat evliliğin kiralık ve satlık olmakla hi&ccedil;bir ilgisi yoktur. M&uuml;ddetin muayyen oluşu, bu t&uuml;r nik&acirc;hın evlilik şeklinden &ccedil;ıkıp satlık ve kiralık olma şekline girmesine sebep olmaz. Fakihler, mut&#39;a nik&acirc;hının da evliliği ifade eden &ouml;zel kelimelerle yapılmasının gerekli olduğunu, satış ve kiraya ait lafızlarla okunursa batıl olacağını s&ouml;ylemişlerdir.</p>\n\n<p>\n	Saniyen: nikahın &uuml;cret karşılığında olması, kadının kiralık insan olmasına neden oluyorsa, &ouml;yleyse b&uuml;t&uuml;n iş&ccedil;iler, terziler, doktorlar teknisyenler, hatta bir &uuml;lkenin cumhurbaşkanı bile kiralık insanlardır. &Ccedil;&uuml;nk&uuml; hepsinin &ccedil;alışmaları &uuml;cret karşılığındadır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak: Bu t&uuml;r nik&acirc;htan yararlanmak sadece erkeğe mahsus değildir. Ger&ccedil;ekte bu istifadede kadın ve erkek eşittirler.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; olarak: Neden bu itiraz, daimi nik&acirc;ta da edilmiyor? Daimi nik&acirc;h daha kolay sorgulanabilir. &Ccedil;&uuml;nk&uuml; daimi nik&acirc;hta kadın, erkeğin s&ouml;z&uuml;nden &ccedil;ıkamaz. Ama mut&#39;ada kadın serbestdir. Bu iki t&uuml;r nik&acirc;hın hi&ccedil;birisinde kadın satlık değildir. Kiralık kadınları Avrupada, gazinolarda, hotellerde ve film kampanyalarında aramak gerekir.</p>\n\n<p>\n	&nbsp;Beşinci olarak: Bir kanundan su-i istifade edilmesi, o kanunun ger&ccedil;ersiz kılınmasına sebep olmaz. Zira d&uuml;nyada k&ouml;t&uuml;ye kullanılmayan hi&ccedil;bir kanun yoktur.</p>\n\n<p>\n	Altıncı olarak: Su-i istifade edilmek bir kanunun doğru veya yanlış olmasına delil g&ouml;sterilmez.</p>\n\n<p>\n	Yedinci olarak: Bu kanunun kaldırılmasıyla su-i istifadelerin &ouml;n&uuml; alınamaz.</p>\n\n<p>\n	4- Mut&#39;a nikahı, bir nevi eş sayısının &ccedil;oğalmasına cevaz vermektir. &Ccedil;ok sayılı evlilik kınandığına g&ouml;re muvakkat nik&acirc;h kınanmış olmaz mı?</p>\n\n<p>\n	<strong>Cevap:</strong> Evvala, &ccedil;ok sayılı evlilik kınanmaya layık bir evlilik t&uuml;r&uuml; değildir. Bilakis, kadının haklarından birisidir. Bu konuda Şehid Murtaza Mutahhari&#39;nin &quot;Kadın Hakları&quot; adlı kitabına m&uuml;racaat ediniz.</p>\n\n<p>\n	Saniyen, &ouml;yleyse daimi nik&acirc;hta da birden fazla evliliğin haram olması gerekir. Halbuki d&ouml;rt kadınla evlenmek Kur&#39;an&#39;ın nassına g&ouml;re helaldır. Bundan başka talak verip yeniden evlenmenin de haram olması gerekir.</p>\n\n<p>\n	5- Mut&#39;a nik&acirc;hının zinayla hi&ccedil;bir farkı yoktur. Bu da zaruret halinde helal kılınan bir nevi zinadır.</p>\n\n<p>\n	<strong>Cevap:</strong> Zinada nikah okunması ve kadının iddetini beklemesi yoktur. Ama mut&#39;a nikahında, nikah okunması ve iddetin beklenilmesi lazımdır. Zinadan olan &ccedil;ocuk, babasına ait değildir ve miras hakkı yoktur. Ama mut&#39;a nikahında &ccedil;ocuk babasına aittir ve miras hakkı vardır. Bunların yanısıra eğer mut&#39;a nikahı zina olsaydı Sadr-ı İslam&#39;da teşri olunmazdı.</p>\n\n<p>\n	6- Zinadan ama&ccedil; şehvet duygusunu gidermektir. Ama nikahtan ama&ccedil;, neslin &ccedil;oğalması ve t&uuml;r&uuml;n bek&acirc;sıdır. Hal b&ouml;yleyken mut&#39;a nikahından ama&ccedil; da şehvetin tatmini olduğu i&ccedil;in zina sayılmaz mı?</p>\n\n<p>\n	<strong>Cevap:</strong> Eğer mut&#39;a zina kategorisine giriyorsa neden Sadr-ı İslam&#39;da m&uuml;bah edildi? İkinci olarak, mut&#39;ayla nesil t&uuml;remesi arasında herhangi bir zıtlık yoktur. &Uuml;&ccedil;&uuml;nc&uuml; olarak, daimi nikahta zikredilen neslin t&uuml;remesi ve neslin bek&acirc;sı konusu, nikahın hikmetidir, onun asıl nedeni değildir. Eğer hikmet değil de neden sayacak olursak, &quot;akıra&quot; yani doğum yapmayan kadınla evlenmenin haram olması gerekir ve yine doğum kontrol&uuml; de haram olmalıydı.</p>\n\n<p>\n	7- Kadın, mut&#39;a nikahında bir yerden bir yere intikal eden metaya benzer. &Ccedil;&uuml;nk&uuml; devamlı bir erkekten diğer bir erkeğe intikal ediyor.</p>\n\n<p>\n	<strong>Cevap:</strong> &Ouml;yleyse daimi nikahta da talak haram olmalıdır, &ouml;zellikle de eğer talak tekrarlanırsa, bilhusus Ehl-i S&uuml;nnet kardeşlerimiz gibi boşanmayı kolay bir şey sayıp bir defa &quot;Enti t&acirc;likun selasen&quot; demeyi &uuml;&ccedil; kez boşanma olarak kabul edersek.</p>\n\n<p>\n	8- Mut&#39;a nikahı s&uuml;rekli olmaması nedeniyle ileride d&uuml;nyaya gelecek &ccedil;ocuklar i&ccedil;in uygun olmaycak bir aile yuvasına yol a&ccedil;ar. Doğacak &ccedil;ocuklar kendilerini seven bir baba ve yuvasına bağlı bir anneden mahrum kalırlar. Bu da mut&#39;anın doğuracağı k&ouml;t&uuml; ve vahim sonu&ccedil;lardan birisidir.</p>\n\n<p>\n	<strong>Cevap:</strong> Eşler, mut&#39;a nikahında &ccedil;ocuğun olmasından sakınabilirler. &Ouml;zellikle g&uuml;n&uuml;m&uuml;zde doğum kontrol&uuml;yle bu mesele tamamen halledilmişdir. Eşler &ccedil;ocuk yapmak isterlerse, &ccedil;ocukların terbiye ve bakımını &uuml;stlenmelidirler. Bu &ccedil;ocuklarla daimi zevceden d&uuml;nyaya gelen &ccedil;ocuklar arasında hi&ccedil;bir fark yoktur. Anne ve babanın bu vazifeden ka&ccedil;ınması halinde kanun m&uuml;dahale eder ve talak durumunda olduğu gibi, ebeveyni kanuni mes&#39;uliyyetini &uuml;stlenmeye zorlar.</p>\n\n<p>\n	9- Ge&ccedil;ici nikahı caiz bilmek, zımnen haremliğin kurulmasına da m&uuml;saade etmek manasına gelir ki, bu da batı karşısında doğulu i&ccedil;in utan&ccedil; verici bir olay ve &ouml;nemli bir zaaf noktasıdır. Bunun da &ouml;tesinde, şekli ne olursa olsun muvakkat evlilik ahlak ve medeniyete aykırı ve toplumsal &ccedil;&ouml;k&uuml;şe sebep olan şehvetperestlik ve nefse kulluk etmeyi caiz g&ouml;rmektir. Aynı ifadeler birden fazla kadınla evlenme konusunda da s&ouml;ylenilmiştir.</p>\n\n<p>\n	<strong>Cevap:</strong> Bu meseleye iki a&ccedil;ıdan yaklaşmak gerekir:</p>\n\n<p>\n	1- Haremliğin ortaya &ccedil;ıkmasına sebep olan i&ccedil;timai unsurlar nelerdir ve mut&#39;a nikahının bu konuda bir etkisi olmuş mudur?</p>\n\n<p>\n	2- Mut&#39;a nikahının teşriinden maksat, bazılarının şehvetini tatmin ve nefsani arzularını gidermek midir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Haremliğin İ&ccedil;timai Nedenleri</strong></p>\n\n<p>\n	S&ouml;zkonusu olay, iki temel fakt&ouml;r&uuml;n el ele vermesiyle ortaya &ccedil;ıkmıştır.</p>\n\n<p>\n	1 - Kadının iffet, takva ve namusunu koruması. Belli bir erkeğe ait bir kadın başka bir erkekle gayr-i meşru ilişkiye girmeye hakkı yoktur. B&ouml;ylece eğlence d&uuml;şk&uuml;n&uuml; şehvetperest ve zengin bir erkek, nefsani arzularını ger&ccedil;ekleştirebilmek i&ccedil;in bazı kadınları etrafına toplayıp haremlik kurmaktan başka yolu olmadığını g&ouml;rm&uuml;şt&uuml;r. Kadının iffet, takva ve namusunu koruması olmasaydı ve erkekler istedikleri zaman istedikleri kadınla ilişki kurabilselerdi, bu t&uuml;r erkekler u&ccedil;suz bucaksız haremlik kurma zahmetine katlanmazlardı.</p>\n\n<p>\n	2 - Sosyal adaletin olmayışı. Pek &ccedil;ok erkek evlenme imkanından mahrum kalınca, sonu&ccedil; olarak bekar kadınların sayısında artış olacak ve haremliklerin ortaya &ccedil;ıkmasına elverişli bir ortam doğmuş olacaktır. Sosyal adalet sağlanırsa, eş se&ccedil;imi i&ccedil;in gerekli imkanlar herkese tanınırsa muhakkak her kadın muayyen bir erkeğe ait olacak ve haremlilikler de ortadan kalkacaktır.</p>\n\n<p>\n	Tarihe kısaca bir g&ouml;z atılırsa haremlik tesisinde ge&ccedil;ici nikahın zerre kadar rol&uuml; olmadığı anlaşılır. Bu sahada ş&ouml;hret kazanan Abbasi halifeleri ve Osmanlı sultanlarının hi&ccedil;birisi şii değillerdi ki, ge&ccedil;ici nikaha başvurdukları s&ouml;ylenebilsin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ge&ccedil;ici Nikah Zevk Tatmini İ&ccedil;in midir?&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </strong></p>\n\n<p>\n	Semavi dinlerin genelde şehvetperestlik ve beyhude heveslerin tatminine karşı koyduğundan ş&uuml;phe edilemez. İslamın en aşik&acirc;r usullerinden birisi şehvetperestliğe karşı m&uuml;cadele etmektir. &Ccedil;eşitli kadınlarla ilişkide bulunma ve onları tatma gayesinde olan zevkperest kimseler, İslam nazarında mel&#39;un ve Allah&#39;ın d&uuml;şmanı sayılmışlardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;a Nikahının Şer&#39;i Delilleri</strong></p>\n\n<p>\n	Mut&#39;a nikahının İslam dininde teşri edildiğine dair, İslami mezhepler arasında herhangi bir ihtilaf s&ouml;zkonusu değildir. Mut&#39;anın Peygamber-i Ekrem (s.a.a) zamanında teşri edildiği kesin bir şeydir. Bu konuda m&uuml;tevatir rivayetler vardır. Hatta n&acirc;sih olduğu iddia edilen rivayetler de başlı başına mut&#39;anın teşri edilişine delildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1 - Kur&#39;an&icirc; Delil:</strong></p>\n\n<p>\n	<strong>&quot;(Kendileriyle evlenmeniz helal olan) Kadınlardan bir lezzet aldığınızda, &uuml;cret(mehir)lerini kararlaştırdığınız ve&ccedil;hile verin&quot;</strong> <em>(Nisa: 24)</em></p>\n\n<p>\n	Ayette ge&ccedil;en &quot;İstemta&#39;tum&quot; kelimesinin aslı olan &quot;mut&#39;a&quot; s&ouml;zc&uuml;ğ&uuml; şer&#39;i &ouml;rfe g&ouml;re m&uuml;ddete bağlı evlenmek manasına gelir. Buna g&ouml;re ayetin manası ş&ouml;yle olur: Kadınlardan biriyle anılan bir m&uuml;ddet zarfında evlenerek faydalandığınız takdirde, &uuml;cretlerini kararlaştırdığınız şekilde verin.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Te&#39;yidler</strong></p>\n\n<p>\n	a) Ge&ccedil;ici evlilik manasına gelen &quot;mut&#39;a&quot; kelimesi Peygamber-i Ekrem&#39;den (s.a.a) naklolunan bir&ccedil;ok rivayetlerde ve defalarca sahebenin s&ouml;zlerinde kullanılmıştır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	b) Eğer &quot;istemta&#39;tum&quot; kelimesi, l&uuml;gattaki manaya yani lezzet bakımından faydalanmak diye tefsir edilirse ayetin manası ş&ouml;yle olur: &quot;Daimi hanımlarınızdan faydalandığınız takdirde &uuml;cretlerini kararlaştırdığınız şekilde verin.&quot; Halbuki vermek meşhur kavle g&ouml;re mehrin tamamı veya en azından yarısı daimi nikah akdi okunur okunmaz vacip olur. Daimi nikahta mehrin vacip olmasında, kadınlardan lezzet bakımından faydalanmak şart değildir.</p>\n\n<p>\n	c) İbni Abbas, &Uuml;beyy b. K&acirc;b, Cabir b. Abdull&acirc;h-ı Ens&acirc;ri, İmran b. Husayn, Said b. C&uuml;beyr, Ebu Said-i Hudri, Katade, İbn-i Mes&#39;ud, M&uuml;cahid gibi sahabenin b&uuml;y&uuml;kleri, tabiin, Ehl-i S&uuml;nnet m&uuml;fessirlerinin bir&ccedil;oğu ve Ehl-i Beyt m&uuml;fessirlerinin t&uuml;m&uuml; yukarıdaki ayetten mut&#39;a nikahının cevazını anlamışlardır. Hatta Şia&#39;yla ilgli konularda &ccedil;ok hassas olmakla muşhur olan Fahr-i Razi, tefsirinde bu ayet hakkında uzun bir a&ccedil;ıklamadan sonra ş&ouml;yle yazıyor: &quot;Yukarıdaki ayetten mut&#39;anın cevazının anlaşıldığında hi&ccedil;bir s&ouml;z ve ş&uuml;phe yoktur. Ne var ki, bizler bu h&uuml;k&uuml;m bir m&uuml;ddet sonra nesh olunmuştur, diyoruz.&quot;</p>\n\n<p>\n	d) Ehl-i Beyt&#39;ten bu ayetin mut&#39;a nikahı hakkında nazil olduğuna dair bir&ccedil;ok rivayetler nakledilmiştir.</p>\n\n<p>\n	İmam S&acirc;dık (a.s) buyuruyor:</p>\n\n<p>\n	<strong>&quot;Mut&#39;a Kur&#39;an-ı Kerim&#39;de nazil olmuş ve Nebevi s&uuml;nnet olarak da uygulanmıştır.&quot;</strong></p>\n\n<p>\n	<em>(el-Burhan Tefsiri. c.1, s.360)</em></p>\n\n<p>\n	İmam B&acirc;kır (a.s) Ebu Basir&#39;in mut&#39;ayla ilgili sorusunun cevabında ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&quot;Kur&#39;an&#39;da mut&#39;ayla ilgili şu ayet nazil olmuştur: &quot;(kendileriyle evlenmeniz helal olan) kadınlardan bile lezzet aldığınızda &uuml;cret (mehir)lerini kararlaştırdığınız vechile verin&quot;</strong></p>\n\n<p>\n	<em>(Nur-us Sekaleyn, c.1, s.467)</em></p>\n\n<p>\n	Velhasıl, s&ouml;ylediklerimizden ayet-i kerime&#39;nin muvakkat evliliğe ait olduğu anlaşıldı. Ayetin bu konuda nazil olduğu hususunda hemen hemen icm&acirc; vardır. Fakat Ehl-i S&uuml;nnet&#39;ten Cessas gibi <em>(Ahkam-ul Kur&#39;an, c,2, s.179-180)</em> birka&ccedil; kişi bu ayet-i kerimenin daimi nikaha &acirc;it olduğunu sanmışlardır. Fakat Fahr-i Razi tefsirinde bunların delillerini getirmiş ve hepsini birer birer reddetmiştir.</p>\n\n<p>\n	2- Peygamberimizin s&uuml;nneti:</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, Peygamberimizin hayatı d&ouml;neminde bunu uygulamış-lardır. Hatta &Ouml;mer&#39;den nakledilen:</p>\n\n<p>\n	<strong>&quot;Resulullah&#39;ın zamanında iki mut&#39;a vardı; ben bunları haram ettim. İşleyene ceza verceğim. Biri mut&#39;a-i nisa, diğeriyse mut&#39;a-i hacdır.&quot; </strong>şeklindeki s&ouml;z de bunun a&ccedil;ık delilidir. Eğer ayetin mut&#39;aya delaletinde ş&uuml;phe etsek bile Ehl-i S&uuml;nnet&#39;in kabullendiği bu s&uuml;nnet yeterlidir.</p>\n\n<p>\n	3- S&uuml;nnilerin nasih olduğunu iddia ettikleri rivayetler bu h&uuml;km&uuml;n Peygamber-i Ekrem zamanında var olduğunun diğer net bir delilidir.</p>\n\n<p>\n	Buraya kadar ispat ettik ki, mut&#39;a nikahı Asr-ı Saadette teşri edilmiştir ve bu konuda İslam mezhepleri arasında hi&ccedil;bir ihtilaf yoktur. Ne var ki, İmamiye bu nikahın kıyamete dek meşru oluşuna ve bek&acirc;sına inanır; diğerleri ise bu h&uuml;km&uuml;n mensuh olduğunu iddia ederler. &Uuml;mmet arasında bu husustaki ayrılık,&nbsp; sah&acirc;be devrinden başlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;a H&uuml;km&uuml; Neshedilmiş midir?</strong></p>\n\n<p>\n	Ehl-i S&uuml;nnetten &ccedil;oğu mut&#39;a nikahının neshedildiğini s&ouml;ylemişlerdir. Ama nasih hakkında &ccedil;eşitli g&ouml;r&uuml;şler belirtilmiştir.</p>\n\n<p>\n	1- Bazıları bu h&uuml;km&uuml;n Kur&#39;anla neshedildiğini iddia etmişler. Fakat bu hususta da ihtlaf vardır:</p>\n\n<p>\n	a) Bazıları helal olduğu bildirilen <strong>&quot;Ancak eşleri veya malik oldukları cariyeler m&uuml;stensa&quot;</strong> ayetiyle mensuhtur demişler. (Yani hifz-ul Ferc ayetiyle mensuhtur) Ayet şudur: <strong>&quot;Onlar ırzlarını koruyanlardır; ancak eşleri ve sağ ellerinin sahip olduklarına karşı (tutumları) hari&ccedil;; bu konuda onlar kınanmış değillerdir.&quot;</strong></p>\n\n<p align=\"right\">\n	<em>(M&uuml;&#39;minun/5-6, Mearic/30)</em></p>\n\n<p>\n	Bunu s&ouml;yleyen grup &ccedil;oğunluktadır. Bu Kasım b.Mumammed b. Ebi Bekir ve Aişe&#39;den nakledilmiş ve m&uuml;teahhirlerden bir grup da buna kaildirler. <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>A&ccedil;ıklama:</strong> Mut&#39;a olunan bir kadına cariye-i m&uuml;temettea denilmez. Nikah-i daimi ile alınan kadın hakkında da durum aynıdır; yani ona m&uuml;temettea denilemez. &Ccedil;&uuml;nk&uuml; mut&#39;ada miras, iddet, talak ve nafaka gibi eşlik hakları yoktur. Eşlik hakları olmadığına g&ouml;re eş olmanın aslı da yoktur. B&ouml;ylece mut&#39;a edilen kadın, m&uuml;stesna olur ve &quot;Temell&uuml;k&quot; edilen ve zevceleri (eşleri) grubunun hi&ccedil; birine dahil değildir. Neticede bu ayet, mut&#39;a ayetini neshediyor.</p>\n\n<p>\n	B - Bazıları talak ayeti bunu neshetmiştir diyorlar.</p>\n\n<p>\n	<strong>&quot;Ey Peygamber kadınları boşayacağınız zaman temiz oldukları vakit boşayın.&quot;</strong> <em>(Talak/1)</em> Bu ayette talakın zevciyyet levazımından olduğunu isbat ediyor. Talak olmayan bir yerde eşlik de yoktur.</p>\n\n<p>\n	c) Bazıları da nasihin, miras ayeti olduğunu; <strong>&quot;&Ccedil;ocukları yoksa zevcelerinizin kalan mallarının yarısı sizindir.&quot;</strong> der. <em>(Nis&acirc;: 12)</em></p>\n\n<p>\n	Eşlik haklarından birisi de bu ayete g&ouml;re miras hakkıdır. &Ouml;yleyse mut&#39;a nikahı neshedilmiştir.</p>\n\n<p>\n	1- Bazılarına g&ouml;re iddeti bildiren ayet bunu neshetmiştir.</p>\n\n<p>\n	2- Bazıları mut&#39;a nikahının icm&acirc; ile neshedildiğini derler.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	3- Bazılarıysa bu nikahın s&uuml;nnetle neshedildiğini s&ouml;ylerler <a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kur&#39;an&#39;da Mut&#39;a h&uuml;km&uuml;n&uuml; Nesheden Ayet Yoktur</strong></p>\n\n<p>\n	S&ouml;zkonusu ayetlerde mut&#39;a h&uuml;km&uuml;n&uuml; nesheden bir a&ccedil;ıklama yoktur. Mut&#39;ayı haram bilenleri &ccedil;oğusunun delili hifzul ferc ayetidir. Biz bu ayet hakkında geniş&ccedil;e a&ccedil;ıklamada bulunacağız.</p>\n\n<p>\n	<strong>Cevap 1:</strong> Mut&#39;anın bu ayetlerde haram edilmesine imkan yoktur. &Ccedil;&uuml;nk&uuml; mut&#39;a Nisa s&uuml;resindedir ve bu s&uuml;re medenidir. &Ouml;b&uuml;r ayetlerde (M&uuml;minun ve Mearic) mekkidir.</p>\n\n<p>\n	Binaenaleyh nasihin, mensuha &ouml;nceliğini gerektirir ki, bu m&uuml;mk&uuml;n değildir. Bu itiraz nasih olduğu iddia edilen b&uuml;t&uuml;n ayetler i&ccedil;in ge&ccedil;erlidir. &Ccedil;&uuml;nk&uuml; o ayetlerin t&uuml;m&uuml; Mekkidir.</p>\n\n<p>\n	<strong>Cevap 2:</strong> Peygamber-i Ekremin, (s.a.a) Sahabenin ve tabiinin dilinde mut&#39;a hakkında &quot;Nikah, Zevac ve Zevce&quot; tabirleri kullanılmıştır. B&ouml;ylece mut&#39;a edilen kadına, zevce denilebilir.</p>\n\n<p>\n	<strong>Cevap 3:</strong> Mut&#39;a ayeti hastır. Ve nesheden ayetlerin hepsi umum ve genel manayı ifade eder. Fıkıh ilmindeki kaidelere g&ouml;re has, umumi manayı ifade eden c&uuml;mleyi tahsis eder (sınırlandırır) yani ondan m&uuml;stesna olur.</p>\n\n<p>\n	Nitekim Hifz-ul Ferc ayetinden diğer bir takım istisnalar olunmuştur. &Ouml;rneğin: Mevlasının izniyle diğerinin cariyesi insana helal olur. Ayette zikredilen m&uuml;stesna iki grubun hi&ccedil;birisi i&ccedil;in doğru olmamasıyla birlikte b&ouml;yle izin vermenin cevazına ve cariyenin m&uuml;bah olduğuna, İbn-i Abbas ve Tavus fetva vermişlerdir. &Ouml;mer demiştir ki: Bu yemekten daha helal bir şeydir.&quot; Hatta bazı rivayetlerden bunun tabiin d&ouml;neminde yaygın olduğu anlaşılıyor. Bu konuda Ata&#39;nın <em>(M&uuml;sannef, c.7, s.216)</em> dediklerine bakınız.</p>\n\n<p>\n	<strong>Cevap 4</strong>: Nitekim talak, nafaka ve farzen iddet vb. eşlik haklarının mut&#39;a nikahında olmayışı bu nikahın Peygamber-i Ekrem (s.a.a) zama-nında teşri olunmasını &ouml;nlememiştir. Halbuki mut&#39;anın teşri edilmesi iddet ve talak gibi h&uuml;k&uuml;mleri bildiren ayetlerin nuzulundan sonradır.</p>\n\n<p>\n	<strong>Cevap 5</strong>: Eşlik haklarına gelince; Talak, Mut&#39;ada muayyen m&uuml;ddetin kadına bağışlanmasıdır. İddet ise İmamiyyenin icmaiyle en az 45 g&uuml;n şarttır. Birisiyle mut&#39;a yapıp bu m&uuml;ddeti, mut&#39;a m&uuml;ddetinden sonra beklemeyen kadınla mut&#39;a zinadan ibarettir. Nafaka ve miras mutlak olarak eşlik haklarından değildirler. &Ouml;rneğin, naşizeye (kocasına itaaat etmeyene) zevce denilmesiyle birlikte nafakası vacip değildir. Nasıl ki şeriatta k&acirc;fir kadın (Ehl-i s&uuml;nnete g&ouml;re m&uuml;sl&uuml;man, k&acirc;fir kadınla daimi olarak evlenebilir) kocasını &ouml;ld&uuml;ren kadın, efendisinin izniyle nikah edilen cariye mirasdan mahrumdurlar. &Ouml;zetle, eşliğin mutlak olarak mirasa sebep olduğuna dair delil olmadığını belirtmek gerekir. Ayrıca mut&#39;a ayeti mirası bildiren ayetten sonra nazil olmuştur ki kaideye g&ouml;re miras ayetinden m&uuml;stesna olması gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Talak Ayeti</strong></p>\n\n<p>\n	Mut&#39;a ayeti talak ayetinden sonra inmiştir. Talak ayeti daimi nikaha aittir. Mutlak eşlikle ilgisi yoktur. Aksi takdirde talak ayeti, temell&uuml;kle helal olan grubu neshetmesi ve onunla zina sayılması gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İddet İle İlgili Ayet</strong></p>\n\n<p>\n	Mut&#39;a ayetinin iddeti bildiren ayetle mensuh olduğu s&ouml;z&uuml; &ccedil;ok ilgin&ccedil;tir. &Ccedil;&uuml;nk&uuml; Şia&#39;da hi&ccedil; bir kimse mut&#39;a edilen kadını iddetinin olmadığını iddia etmemiştir. Mut&#39;a yapılan kadının iddetiyle ilgili sorular sahabe devrinde &ccedil;ok fazlaydı. Acaba Peygamber zamanındaki sahabe, iddeti beklemeyen kadınlarla mı mut&#39;a ediyorlardı?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- İcma ile Nesh</strong></p>\n\n<p>\n	Şaşılacak konulardan birisi de, bazılarının mut&#39;a teşriinin icma ile neshedildiğini iddia etmeleridir.</p>\n\n<p>\n	<strong>Cevap 1</strong>: Mut&#39;anın &Ouml;mer&#39;in hilafetinin son d&ouml;nemlerinde haram edilişini ifade eden bir &ccedil;ok rivayetler nakl olunmuştur.</p>\n\n<p>\n	<strong>Cevap 2:</strong> Sahabeden bir kısmının, tabiin ve Ehl-i Beyt&#39;in hatta d&ouml;rt mezhep fakihlerinin bazısının muhalif olmasıyla icma nasıl ger&ccedil;ekleşebilir?</p>\n\n<p>\n	<strong>Cevap 3:</strong> &Ccedil;oğunluk ş&ouml;yle diyor: Diğer bir şeyin icmaya nasih olması icmanın da herhangi bir şeye nasih olması m&uuml;mk&uuml;n değildir. B&ouml;ylece icmayla mut&#39;a nikahı neshedilemez.</p>\n\n<p>\n	<strong>Cevap 4:</strong> İcmanın delili malumdur. Delili malum olan icma h&uuml;ccet olamaz. Bilakis delilin kendisi araştırılmalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Mut&#39;anın S&uuml;nnet İle Neshedilmesi</strong></p>\n\n<p>\n	Allame Emini El- Gadir kitabında Ehl-i S&uuml;nnet&#39;ten bu hususta 22 farklı g&ouml;r&uuml;ş naklediyor. Ancak biz onların on ikisine işaret etmekle yetiniyoruz:</p>\n\n<p>\n	1- Sadr-ı İslam&#39;da helal idi; ancak Hayber fethinde yasaklandı.</p>\n\n<p>\n	2- &Ouml;nceleri m&uuml;bah idi. Mekke fethedildiği g&uuml;n yasaklandı.</p>\n\n<p>\n	3- &Ouml;nceleri m&uuml;bah idi. Sonra hicretin onuncu yılı ved&acirc; haccında neshedildi.</p>\n\n<p>\n	4- Hicretin dokuzuncu yılında Tebuk gazvesinde neshedildi.</p>\n\n<p>\n	5- Fakat Umrat-ul Kazada m&uuml;bah edilmiştir.</p>\n\n<p>\n	6- Zaruret i&ccedil;in m&uuml;bah edildi. Daha sonra ved&acirc; haccı yılının sonlarında yasaklandı.</p>\n\n<p>\n	7- Mubah kılındı. Sonra Hayber fethinde kaldırıldı. Daha sonra Mekke fethinde izin verildi sonra yine haram kılındı.</p>\n\n<p>\n	8- Evtas gazvesinde haram kılındı.</p>\n\n<p>\n	9- Mubah kılındı sonra &uuml;&ccedil; kere neshedildi.</p>\n\n<p>\n	10 - Mubah kılındı sonra d&ouml;rt kere neshedildi.</p>\n\n<p>\n	11- Sadr-ı İslam&#39;da Evtas gazvesi, Mekke fethi ve Umra-t&uuml; Kaza&#39;da m&uuml;bah edildi. Hayber ve Tebuk gazvesi ve Hiccet-&uuml;l İslam&#39;da neshedildi.</p>\n\n<p>\n	12- Yedi kere m&uuml;bah kılındı. Sonra yedi defa yani Hayber, H&uuml;neyn, &Uuml;mret-&uuml;l Kaza, Mekke fethi, Evtas gazvesi Tebuk gazvesi Veda Haccında neshedildi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Eleştiri</strong></p>\n\n<p>\n	1- Ashabın ve Tabiin&#39;in &ccedil;oğu, Ehl-i beyt imamları ve Şiiler onun neshedilmediğini s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	2- Şafii, bu mezhebe mensub olanların &ccedil;oğu ve bir nakle g&ouml;re Ahmet b. Hanbel S&uuml;nnetin, Kur&#39;&acirc;n&#39;ı neshedemiyeceğine inanıyorlar:<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	3- Zad-ul Mead <em>(c.2, s.138)</em> kitabında ş&ouml;yle diyor: İki &uuml;&ccedil; kere neshedilme şeriatta g&ouml;r&uuml;lmemiş bir şeydir. B&ouml;yle bir şey olmamıştır. Nerde kaldıki beş altı hatta yedi kere neshedilsin.</p>\n\n<p>\n	4- Nesh rivayetleri haber-i vahittir. Peygamber-i Ekrem-den Selmet İbn-i Akv&acirc;, Ebu H&uuml;reyre vb. altı kişi nesh rivayetlerini nakletmişlerdir. Bu sahabeden nakleden ravilerin rivayeti de vahittir.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> Kur&#39;&acirc;n, haber-i vahid ile neshedilmez. Rivayetlerin farklı oluşu ve birbirine uymayışı da onun neshedilmediğini g&ouml;sterir.</p>\n\n<p>\n	5- Bu vahid rivayetler zaman ve mekan a&ccedil;ısından birbirine uymuyorlar. Bazen bir raviden iki yerde neshedildiğini s&ouml;ylediği nakledilmektedir.</p>\n\n<p>\n	6- Bu rivayetler mut&#39;anın hel&acirc;l olduğnu bildiren rivayetlerle &ccedil;elişiyorlar. İki grup rivayet &ccedil;eliştiği ve biri tercih edilemediği takdirde her ikisi de bir k&ouml;şeye bırakılıp o konudaki genel beyanata bakılır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;a Ne Zaman Yasaklandı?</strong></p>\n\n<p>\n	Mut&#39;a Peygmaber-i Ekrem (s.a.a) ve Ebu Bekir&#39;in hilafeti d&ouml;neminde yasaklanmadı. &Ouml;mer&#39;in hilafetinin son zamanlarında yasaklandı. Bu hususta bir &ccedil;ok rivayet vardır ki bunlardan otuza yakını sahih ve muteber senetlerle Ehli S&uuml;nnet&#39;in &ouml;nemli hadis kitaplarında yer almaktadır. Bu husustaki rivayetlerin t&uuml;m&uuml; m&uuml;tevatırdır. Hatta manevi tevat&uuml;rlerinden &ouml;te bazı &ouml;zel metinleri bile m&uuml;tevatirdir. Bu rivayetler arasında her hangi bir &ccedil;elişki de s&ouml;zkonusu değildir. Bu rivayetlerden bir ka&ccedil;ına işaret edeceğiz.</p>\n\n<p>\n	1 - &Ouml;mer ş&ouml;yle demiştir:</p>\n\n<p>\n	Rasulullahın zamanında iki mut&#39;a vardı, ben bunları yasakladım, işleyene cez&acirc; verceğim. Mut&#39;a-ı hac ve Mut&#39;a-ı nis&acirc;.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	2- Sahih-i Buhari&#39;de Ebu Rec&acirc;i İmran b. Husayn&#39;dan ş&ouml;yle dediğini rivayet etmiştir: Allah&#39;ın kitabında mut&#39;a ayeti indi. Rasulullah (s.a.a) bize onu emretti. Rasulullah&#39;la birlikte mut&#39;a ile amel ettik, haram olduğuna dair Kur&#39;an&#39;da herhangi bir ayet inmedi, Rasulullah da vafatına dek bizi ondan nehyetmedi. Bir zat, kendi re&#39;yiyle nehyetti.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> Bu zatın &Ouml;mer olduğu s&ouml;ylenmiştir.</p>\n\n<p>\n	3- Ebu Nezre, Cabir b. Abdullah&#39;tan ş&ouml;yle rivayet etmiştir. Rasulullah zamanında mut&#39;a-i nis&acirc; ve mut&#39;a-i hacc ile amel ederdik. Sonra &Ouml;mer ikisini de nehyetti, biz de bir daha yapmadık. <em>(M&uuml;sned-i Ahmed c.4, s.325)</em></p>\n\n<p>\n	4- Ebu Z&uuml;beyr, Cabir&#39;den Ş&ouml;yle rivayet ediyor: Rasulullah&#39;ın ve Ebu Bekr&#39;in zamanında bir avu&ccedil; hurma ve unla mut&#39;a yapardık, &Ouml;mer bunu Amr b. Hurays hakkında nehyedinceye dek b&ouml;yleydi. <a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	5- At&acirc; ş&ouml;yle rivayet ediyor: Cabir b. Abdullah-i Ensari, Umre i&ccedil;in gelmişti, evine gittik. Bir topluluk ondan bazı şeyler sordu. Sonra mut&#39;adan s&ouml;z edildi. Evet dedi, Rasulullah&#39;ın zamanında mut&#39;ayla amel ederdik. Ebu Bekr ve &Ouml;mer&#39;in zamanında da &ouml;yle.<a href=\"#_msocom_1\" id=\"_anchor_1\" name=\"_msoanchor_1\">[AY1]</a>&nbsp;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	6- Ebu Nazra diyor ki: Cabir&#39;in yanındaydık, birisi geldi ve İbni Abbas&#39;la İbni Z&uuml;beyr&#39;in Mut&#39;a hususundaki ihtilaflarını s&ouml;yledi. Cabir: Rasulullah&#39;ın zamanında mut&#39;a-i nis&acirc; ve mut&#39;a-i hacla amel ederdik, sonra &Ouml;mer ikisini de yasakladı, biz de bir daha yapmadık.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	7- Yahya b. Eksem, Basralı bir ihtiyara mut&#39;anın cevazı hakkında kime iktida ettin? diye sordu. O da &Ouml;mer&#39;e dedi. Yahya, nasıl &Ouml;mer&#39;e iktida ettin? Halbuki o bu hususta halkın en sert olanıydı dedi. İhtiyar ş&ouml;yle dedi: Bizlere ulaşan doğru habere g&ouml;re, &Ouml;mer minbere &ccedil;ıkmış ve ş&ouml;yle demiş: Ey insanlar, iki mut&#39;a vardı. Allah ve Ras&uuml;l&uuml; helal etmişti, ben onları size haram ettim, yapanı cezalandıracağım. Biz de iki helal mut&#39;a olduğuna dair onun şahitliğini kabul edip haram edişini reddettik.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	8- Hakem, b. C&uuml;rayh, ve diğerleri Hazreti Ali&#39;den (a.s) ş&ouml;yle rivayet ederler: &Ouml;mer mut&#39;ayı nehyetmeseydi sadece şakıy (&ccedil;ok k&ouml;t&uuml;) insanlar dışında kimse zina etmezdi.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	9- Kays, Abdullah b. Mes&#39;ud&#39;dan ş&ouml;yle rivayet eder. Peygmaber&#39;le (s.a.a) birlikte savaşıyorduk. Eşlerimiz de yanımızda yoktu. Peygamber&#39;e kendimizi iğdiş mi edelim? diye soruldu.</p>\n\n<p>\n	Peygamber bizi ondan nehyetti. Ama bir s&uuml;re i&ccedil;in elbise karşılığında kadınlarla nikah etmemize izin verdi. Abdullah b. Mes&#39;ud sonra şu ayeti okudu: Allah&#39;ın sizin i&ccedil;in helal kıldığı g&uuml;zel şeyleri haram kılmayın ve haddi aşmayın. Ş&uuml;phesiz Allah, haddi aşanları sevmez.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	<strong>Eleştiri</strong></p>\n\n<p>\n	M&uuml;tevatir olarak nakledilen &Ouml;mer&#39;in aşağıdaki şu s&ouml;z&uuml;yle ilgili bir eleştiri</p>\n\n<p>\n	Rasulullah&#39;ın zamanında iki mut&#39;a vardı, ben bunlardan nehyettim, işleyene ceza vereceğim. Mut&#39;a-i hac ve mut&#39;a-i nis&acirc;.</p>\n\n<p>\n	Bu hadiste iki şeye ceza vadesi verilmiştir. (Yani mut&#39;a-i haccı ve mut&#39;a-i nisayı yapana)</p>\n\n<p>\n	Neden &Ouml;mer&#39;in mut&#39;a-i hac&#39;dan nehyetmesinden bunun neshedildiği d&uuml;ş&uuml;n&uuml;lmedi de sadece m&uuml;t&#39;a-i nisa nehyinden neshedildiği d&uuml;ş&uuml;n&uuml;ld&uuml;?... Neden mut&#39;a-i hac nehyinden kerahet (mekruh olması) anlaşılıyor ama mut&#39;a-i nisa nehyinden h&uuml;rmet (haram olması) anlaşılmıştır?... Neden mut&#39;a-i hac konusunda &Ouml;mer&#39;in kendi i&ccedil;tihadıdır deniliyor da mut&#39;a-i nisa hakkında denilmiyor?... Neden &Ouml;mer&#39;in s&ouml;zleri h&uuml;ccet oluyor da İbni Mes&#39;ud, Cabir, Ubeyy b. K&acirc;&#39;b, Ali (a.s) ve İbni Abbas&#39;ın s&ouml;zleri h&uuml;ccet olmuyor. Halbuki bunlar da sahabidirler. Faraza, &Ouml;mer&#39;in s&ouml;z&uuml; Peygamber&#39;in (s.a.a) hadisi olsa bile, evvela kendi hilafetinin son d&ouml;nemlerine kadar ni&ccedil;in nakletmedi? Ve (saniyen) haber-i vahiddir ve haber-i vahid ile nesh ispat edilemez.</p>\n\n<p>\n	B&ouml;ylece mut&#39;anın &Ouml;mer&#39;in hilafeti d&ouml;neminde yasaklandığını bildiren haberler, mut&#39;anın Peygamber&#39;in (s.a.a) zamanında neshedildiğini ifade eden rivayetleri iptal eder. Neticede, o husustaki rivayetler h&uuml;ccet olmaktan &ccedil;ıkar, onlara g&uuml;venilemez. Velhasıl mut&#39;anın b&uuml;t&uuml;n m&uuml;sl&uuml;manlarca meşru ve m&uuml;bah olduğu sabit olduktan sonra neshedilip edilmediği hakkında haberlerde ihtilaf olduğuna g&ouml;re, ş&uuml;pheye uyamayıp neshedilmediğini kabul etmek gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;anın Yasaklanış Nedenleri</strong></p>\n\n<p>\n	&Ouml;mer, kendi zamanında mut&#39;anın bazı karışıklıklara sebep olduğunu g&ouml;rm&uuml;ş, &ouml;rneğin evlilerin bu nikahdan daha fazla yararlandığını <a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a> ve bazılarının bu nikahı şahitsiz yaptıklarını<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> g&ouml;rm&uuml;ş ve zamanın maslahatına uygun olarak onu kendi re&#39;y ve ictihadıyla menetmiştir. Bunun i&ccedil;in rivayetlerde &ccedil;eşitli nedenler zikredilmiştir. Bu y&uuml;zdendir ki, Resulullah&#39;ın (s.a.a) zamanında iki mut&#39;a vardı;ben bunları haram ettim. İşleyene ceza verceğim dediğide tevat&uuml;rle rivayet edilmiştir. G&ouml;r&uuml;l&uuml;yor ki Resulullah onları haram etti yahut neshetti demiyor, haram edişini kendisine isnad ediyor, yapanları Allah cezalandırır demiyor, cezalandırırım diyor. Anlaşılıyor ki &Ouml;mer&#39;in maksadı o zamana ait bir şeydi. Haram sayması ortam ve zamana g&ouml;reydi, dine g&ouml;re değildi. Fakat sonra gelenler bu noktayı anlamadılar ve b&ouml;yle bir kimsenin Allah&#39;ın helal ettiğini haram etme makamına sahip olmadığını idrak edemediler.</p>\n\n<p>\n	Fazl, İmam&#39;ı Sadık (a.s) dan ş&ouml;yle rivayet etmektedir: İmam-ı Sadık&#39;ın (a.s) ş&ouml;yle buyurduğunu duydum: &Ouml;mer, Irak ehlinin, onun mut&#39;ayı haram ettiğini sandıkları haberini duyunca, birisini g&ouml;nderip onlara, &quot;Onun mut&#39;ayı haram etmediğini ve Allah&#39;ın helal kıldığı şeyleri haram etme hakkına sahip olmadığını sadece onun, mut&#39;adan nehyettiğini haber vermesini s&ouml;yledi.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mut&#39;ayla İlgili G&ouml;r&uuml;şler</strong></p>\n\n<p>\n	Bazıları İbni Abbas harcinde b&uuml;t&uuml;n sahabenin mut&#39;anın haram olduğuna dair ittifakları olduğunu g&ouml;stermeye &ccedil;alışıyorlar. Hatta İbn-i Abbas&#39;ın da ilk &ouml;nce zaruret gereği m&uuml;bah olduğunu s&ouml;ylediğini g&ouml;stermeye &ccedil;alışıyorlar. Bu y&uuml;zden sahabenin b&uuml;y&uuml;klerinin daha sonra da &Ouml;mer&#39;in mut&#39;ayı tahrim etmesine rağmen mut&#39;ayı helal bilen tabiin ve diğerlerinin hatta d&ouml;rt mezhep imamlarının g&ouml;r&uuml;şlerini yazmada fayda g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sahabeden Mut&#39;ayı Helal Bilenler</strong></p>\n\n<p>\n	1- İmran b. Husayn<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	2- Cabir b. Abdullah Ensari<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	3- Abdullah b. Mes&#39;ud<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	6- Abdullah b. &Ouml;mer<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	7- Mu&acirc;viye b. Ebi S&uuml;fyan<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	8- Ebu Said-il Hudri<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	9- Enes b. Malik<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	10- Burra b. Azib<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	11- Sahl b. S&acirc;d-is S&acirc;idi<a href=\"#_msocom_2\" id=\"_anchor_2\" name=\"_msoanchor_2\">[AY2]</a>&nbsp;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	12- Muğiret b. Şu&#39;be<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	13- Selme b. Ekva<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	14- Zeyd b. Sabit<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	15- Halid b. Abdullah Ensari<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	16- Esm&acirc; bint-i Ebi Bekr<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	17- Ubeyy b. K&acirc;&#39;b<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	18- Z&uuml;beyr b. Avam</p>\n\n<p>\n	19- Mabed b. &Uuml;meyye<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	20- Selme b. &Uuml;meyye<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	21- Rabi&acirc; b. &Uuml;meyye</p>\n\n<p>\n	22- Amr b. Hurays<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	23- Ya&#39;la b. &Uuml;meyye<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	24- Safvan b. &Uuml;meyye<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	25- Amr b. Huşenb</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Tabiin ve Diğerlerinden Mut&#39;ayı Helal Bilen&nbsp; Kimseler</strong></p>\n\n<p>\n	1- Said b. C&uuml;beyr<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	2- M&uuml;cahid<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	3- At&acirc;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	4- Tavus<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	5- İbni Curayh<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	6- Zefer b. Avs-i Medeni<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	7- Sudeyy<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	8- Nafi<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	9- Habib b. Ebi Sabit<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	10- Hakem b. Uteybe</p>\n\n<p>\n	11- Cabir b. Yezid<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<p>\n	12- Amr b. Dinar<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	13- İmam Muhammed B&acirc;kır (a.s)<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	14- İmam Cafer Sadık (a.s) <a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<p>\n	15- İbn-i Ziyad<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	16- İbn-i Ziyad <a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	17- Said b. Habib<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a></p>\n\n<p>\n	18- İbrahim Nahai<a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	19- Hasan Basri<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	20- İbni Şubreme<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	21- &Ouml;mer b. Cuveyde<a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a></p>\n\n<p>\n	22- Rabi b. Meysara<a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a></p>\n\n<p>\n	23- Ebu Zuheri<a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a></p>\n\n<p>\n	24- Malik b. Enes</p>\n\n<p>\n	25- Ahmed b.Hanbel</p>\n\n<p>\n	26- Ebu Hanife</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>D&ouml;rt Mezhep İmamlarının G&ouml;r&uuml;şleri</strong></p>\n\n<p>\n	Malik mutlaka mut&#39;a nikahının cevazına inanmıştır.<a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ahmed b. Hanbel de zaruret durumunda caiz bilmektedir.<a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[61]</a></p>\n\n<p>\n	Ebu Hanife&#39;den ş&ouml;yle nakledilmiştir: Nikahta belirlenen s&uuml;re eşlerin genelde yaşayamayacağı bir zaman s&uuml;reci olursa (&ouml;rneğin y&uuml;z yıl veya y&uuml;zden fazla yıl denilirse) nikah sahihtir. &Ccedil;&uuml;nk&uuml; bu daimi nikah h&uuml;km&uuml;ndedir.<a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[62]</a></p>\n\n<p>\n	Şafii ise mutlaka haram bilir.<a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		1- S&uuml;nen-i &Yacute;bn-i Mace, 1962. hadis, M&uuml;sannaf-i Abdurrazzak, c.7, s.504, Ke&thorn;&thorn;af, c.3, s.177, Beyrut bask&yacute;s&yacute;.\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			2- M&uuml;sannaf-i Abdurrazzak, c.7, Es-S&uuml;nen-&uuml;l Kubra: Beyhaki, c.7 s.206, D&uuml;rr&uuml;l Mensur, c.5. s.5, M&uuml;stedrek-&uuml;l Hakim, c.2. s.393, Et-Teshil. c.1, s.137.</p>\n\n		<p>\n			3- Evail: Ebu Hilal-il Askeri, c.1, s. 293.</p>\n		4- Tefsir-i Beyzavi, c.I, s.259, Teshil, c.1, s.137, Tefsir-i Hazin. c.1, s.357 ve Tefsiri &THORN;evk&acirc;ni, c.1, s.414den naklen\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			5- Mustafa: Gazali C.1, S.124, El-&Yacute;hkam: Amidi, Fevatih-ur Rahamut Fi &THORN;erhi M&uuml;sellem-is Subut Mustasfa Ha&thorn;iyesi c:2 s:78.</p>\n\n		<p>\n			6- S&uuml;nen-i Beyhak&icirc; c:7 s:201-207.</p>\n\n		<p>\n			7- S&uuml;nen&#39;i Beyhaki c:7 s:206, M&uuml;sned&#39;i Ahmed b. Hanbel c:1 s:52, &THORN;erh-un Nehc lil Mutezili c:1 s:182 ve c:12 c:251, Ev&acirc;il: Ebu Hilal&#39;il Askeri c:1 s:238, Taberi Ha&thorn;iyesine yaz&yacute;l&yacute; Ni&thorn;aburi Tefsiri c:5 s:17, El&#39;Beyanu Vettebyin c:4 s:278 1380 H. B. Zad&#39;&uuml;l Mead c:2 s:184, Tefsir&#39;i R&acirc;zi c:10 s:50 B. 1357 H. Saihi&#39;i M&uuml;slim, Telhis&#39;&uuml;&thorn; &THORN;&acirc;fi c:3 s:153 ve c:4 s:29, Kenz&#39;ul &Yacute;rfan c:2 s:158, El&#39;&Yacute;zah s:443, El&#39;&ETH;adir c:6 s:211 nakline g&ouml;re El&#39;Beyan&#39;u vet Tebyin c:2 s:223, Ahkam&#39;&uuml;l Kur&#39;an: Cessas c:1 s:342 ve&quot;345 ve c:2 s:152, Tefsir&#39;i Kurtubi c:2 s:370 El&#39;Mebsut Lis Sera&eth;si c:5 s:152, Kenz&#39;&uuml;l Ummal c:8 s:293 de.&nbsp; Ebu Salih ve Tahavi&#39;den s:294 de Taberi&#39; (Tehzib&#39;ul As&acirc;r) ve &Yacute;bni Asakir&#39;den naklen, Zav&#39;&uuml;&thorn; &THORN;ems c:2 s:94.</p>\n\n		<p>\n			8- Sahih&#39;i Buhari c:2 s:168 ve c:6 s:33, Sahih&#39;i M&uuml;slim c:4 s:168, S&uuml;nen&#39;i Nes&acirc;i c:5 s:155, M&uuml;sned&#39;i Ahmed c:4 s:236, Feth&#39;ul B&acirc;ri c:3 s:338, &Yacute;r&thorn;ad&#39;us Sari c:4 s:169, S&uuml;nen&#39;i Beyhaki c:5 s:20, Tefsir&#39;i Ni&thorn;aburi Taberi Ha&thorn;iyesi c:5 s:17, Bihar&#39;&uuml;l Envar c:8 s:286 eski b., Tefsir&#39;i R&acirc;zi c:10 s:49-50 1357 b. , Taraif: &Yacute;bni Tavus s:141 Hilyet&#39;&uuml;l Evliy&acirc;&#39;dan naklen, Delail&#39;us- S&yacute;dk c:3 s:101 Ahmed b. Hanbel&#39;den naklen, Cevahir c:30 s:144, El&#39;&ETH;adir c:6 s:208 &ccedil;e&thorn;itli tefsir kitaplar&yacute;ndan naklen &ouml;rne&eth;in: Tefsir&#39;i Kurtubi c:2 s:365, Tefsiri &Yacute;bni Kesir c:1 s:233, Tefsir&#39;i Ebi Hayyan c:3 s:218.</p>\n\n		<p>\n			9- M&uuml;sannaf: Haf&yacute;z Abdurrezzak: c:7 s:499, el- &Yacute;zah. &Yacute;bni &THORN;azan s:441, Feth-ul B&acirc;ri, c:9, s:49.</p>\n\n		<p>\n			10- Sahih&#39;i M&uuml;slim, c.4, s:131, M&uuml;sned&#39;i Ahmed b.Hanbel c:3, s:380, Feth&#39;ul B&acirc;ri c:9 s:149, Nasb&#39;ur Raye, c:3, s:181, es-Siret&#39;ul Halebiyye c:3 s:103 M&uuml;slim&#39;den naklen.</p>\n\n		<p>\n			11- Sahah&#39;i M&uuml;slim c:4 s:131, S&uuml;nen&#39;i Beyhaki c:7 s:206.</p>\n\n		<p>\n			12- Muhaz&yacute;rat&#39;&yacute; R&acirc;g&yacute;b, c:2, s:94, M&uuml;t&#39;a Fekiki, s:72, Mir&#39;at&#39;ul Ukul, c:3, s:481.</p>\n\n		<p>\n			13- Tefsir&#39;i Taberi c:5 s:9, M&uuml;sannaf: Abdurrezzak c:7 s:500, Muntahab&#39;u Kenz&#39;il Ummal, M&uuml;sned&#39;in Ha&thorn;iyesi c:6 s:405, Tefsir&#39;i Razi c:10 s:50, 1357. H.b., Ed D&uuml;rr&#39;&uuml;l Mensur c:2 s:140, &THORN;erh&#39;un Nehc Lil M&uuml;tezili c:2 s:253, Kenz&#39;ul Ummal c:8 s:294, Tefsir&#39;i Ebi&#39;l Hayyan c:3 s:218, Telhis&#39;u&thorn; &THORN;afi c:4 s:32, El&#39;&Yacute;zah s:443.</p>\n\n		<p>\n			14- Sahih&#39;i M&uuml;slim&#39;de c:4 s:130. &ccedil;e&thorn;itli senetlerle ve Sahih&#39;i Buhari&#39;de c:6 s:66 ve c:7 s:5. nakledilmi&thorn;tir. Ancak Buhari de hadisin senedinde &Yacute;bni Mes&#39;ud, metninde ise &quot;bir s&uuml;re i&ccedil;in&quot; kelimeleri yoktur. Ama bu iki sahih kitaptan mezkur hadisi nakleden kimselerin, hadisi aynen yazd&yacute;&eth;&yacute;m&yacute;z gibi nakletmi&thorn;lerdir. Nitekim Ayetullah Hoi&#39;nin de s&ouml;yledi&eth;i gibi (el-Beyan, s:546-547) Buhari&#39;deki bu hadisin tahrif edildi&eth;i anla&thorn;&yacute;l&yacute;yor. Mezkur hadisi Sahih&#39;i M&uuml;slim ve Sahih&#39;i Buhari&#39;den oldu&eth;u gibi nakledenler &thorn;unlard&yacute;r:</p>\n\n		<p>\n			S&uuml;nen-i Beyhaki, c:7, s:200, Nasb-ur Raye, c:3, s:180, Zad-ul Mead, c:2, s:184 ve c:4, s:6, Ed-D&uuml;rr-&uuml;l Mensur: Suyuti, c:2, s:140, Er-Ravzet-un Nediyye: Ku&thorn;cu, c:2, s:16, Cem-ul Fer&acirc;id: Muhammed b. S&uuml;leyman, c:1, s:589.</p>\n\n		<p>\n			Di&eth;er kaynaklar: Teysir-ul Vus&uuml;l, c:2, s:329, Hindustan b.&nbsp; Cevahir, c:30, s:144, Tefsir-i Kurtubi, c:5, s:130, D&uuml;rr-&uuml;l Mensur, c:2, s:307, Buhari, M&uuml;slim, &Yacute;bni Ebi &THORN;eybe, Nesai, &Yacute;bni Ebi Hatem, Beyhaki, Ebi &THORN;eyh ve &Yacute;bni Merduye&#39;den naklen, Tefsir-i &Yacute;bni Kesir, c:2, s:87, Ahkam-ul Kur&#39;an, c:2, s:151 ve 154, Neyl&#39;ul Evtar, c:6, s:268, M&uuml;sned&#39;i Ahmed, c:1, s:420 ve 432, &Yacute;tibar: Hazimi, s:176, Delail&#39;us S&yacute;dk, c:3, s:98, El&#39;&Yacute;zah, s:437. Bu hadis Mi&thorn;k&acirc;t kitab&yacute;nda, &uuml;zerinde ittifak edilen hadislerden say&yacute;lm&yacute;&thorn;t&yacute;r. Bihar&#39;ul Envar, c:8 s:286 eski b. M&uuml;slim ve &Yacute;bni Esir&#39;in Cami&#39;ul Usul kitab&yacute;ndan naklen, Taraif: &Yacute;bni T&acirc;vus, s:141.</p>\n\n		<p>\n			15- El- Muhalla: &Yacute;bni Haz&yacute;m, c:9, s:519, 520, Mea-l Kur&#39;an, s:174.</p>\n\n		<p>\n			16- El- Muhalla: &Yacute;bni Haz&yacute;m c:9, s:519, 520, Mea-l Kur&#39;an, s:174.</p>\n\n		<p>\n			17- Bihar-ul Envar, c:103, s:319, M&uuml;stedrek&#39;ul Vesail, c:2, s:587.</p>\n\n		<p>\n			18- Tefsir-i Ni&thorn;aburi Taberi Ha&thorn;iyesi, c:5, s:17, M&uuml;t&#39;a Fekiki, s:64.</p>\n\n		<p>\n			19- El- M&uuml;halla, c:9, s:519, Neyl&#39;ul Evt&acirc;r, c:6, s:270, Muhalla&#39;dan naklen, Feth&#39;ul B&acirc;ri, c:9, s:150, Ser&acirc;ir, s:311, Cevahir, c:30, s:150, M&uuml;stedrek&#39;ul Vesail, c:2, s:595, Mut&#39;a: Fekiki s:44.</p>\n\n		<p>\n			20- Zad&#39;ul Maad, c:4, s:6 ve c:2, s:184, &THORN;erh-&uuml;l L&uuml;ma, c:5, s:282, El-gadir, c:6, s:220, M&uuml;halla, Neyl-ul Evt&acirc;r, Feth-ul B&acirc;ri, c:9, s:102 ve 150, M&uuml;t&#39;a: Fekiki, Ser&acirc;ir, &THORN;erh-un Nehc-lil Mutezili, Cevahir, M&uuml;stedrek-ul Vesail, &THORN;erh-ul Muvatta liz Z&uuml;rk&acirc;ni.</p>\n\n		<p>\n			21- El&#39;Gadir, c:6, s:22, Cevahir, c:30, s:150 &Uuml;lfet kitab&yacute;ndan (Ebul Hasan b. Ali Zeyd) ve M&uuml;slimden naklen.</p>\n\n		<p>\n			22- M&uuml;halle, Neyl-ul Evt&acirc;r, Feth-ul B&acirc;ri, Fekiki, Z&uuml;rk&acirc;ni, M&uuml;stedrak-ul Vesail, Mesail-i S&acirc;&eth;aniyyeden naklen, Cevahir &Uuml;lfet kitab&yacute;ndan naklen.,</p>\n\n		<p>\n			23- &THORN;erh-un Nehc lil Mutezili c:2 s:254, &Uuml;mdet&#39;ul K&acirc;ri c:8 s:310, Serair s:311, Cevahir c:30 s:150, Fekiki, Muhalla, Feth,ul B&acirc;ri, Zeylai, Neyl-ul Evt&acirc;r.</p>\n\n		<p>\n			24- &THORN;erh-ul Lum&#39;a, c:5, s:282.</p>\n\n		<p>\n			25- Cevahir, c:30, s:150 &Uuml;lfet ve Sahihi-i m&uuml;slim den naklen.</p>\n\n		<p>\n			26- Cevahir, c:30, s:150 &Uuml;lfet ve Sahihi-i m&uuml;slim den naklen.</p>\n\n		<p>\n			27- Serair s:311, Cevahir, c:30, s:150, Asl-u&thorn; &THORN;ia ve Us&uuml;luha s:181, Ke&thorn;f-ul Hak.</p>\n\n		<p>\n			28- Fekiki, s:64, &THORN;erh-ul Lum&#39;a, c:5, s:282, Cevahir, c:30, s:150, &THORN;erh&#39;un Nehc: Mutezili, c:2, s:254, Telhis&#39;u&thorn; &THORN;afi, c: s:32, Serair, s:311.</p>\n\n		<p>\n			29- Mut&#39;a: Fakiki, s:64.</p>\n\n		<p>\n			30- Mut&#39;a: Fakiki s:64.</p>\n\n		<p>\n			31- M&uuml;halla, Neyl&#39;ul Evt&acirc;r.</p>\n\n		<p>\n			32- Cevahir, c:30, s:150, El-Gadir, c:6, s:221.</p>\n\n		<p>\n			33- Muhalla, Neyl&#39;ul Evtar, Evtar, Feth&#39;ul Bari Z&uuml;rkani, Cevahir, Fekiki.</p>\n\n		<p>\n			34-&nbsp; Muhalla, Neyl&#39;ul Evtar, Evtar, Feth&#39;ul Bari Z&uuml;rkani, Cevahir, Fekiki.</p>\n\n		<p>\n			35- Muhalla, Neyl&#39;ul Evtar, Evtar, Feth&#39;ul Bari Z&uuml;rkani, Cevahir, Fekiki.</p>\n\n		<p>\n			36- M&uuml;stedrek&#39;&uuml;l Vesail, c:2, s:595, Cevahir, c:30, s:150, &Uuml;lfet Kitab&yacute;ndan naklen.</p>\n\n		<p>\n			37- M&uuml;stedrek&#39;&uuml;l Vesail, c:2, s:595, Cevahir, c:30, s:150, &Uuml;lfet Kitab&yacute;ndan naklen.</p>\n\n		<p>\n			38- &THORN;erh&#39;un Nehc, c:2, s:254, M&uuml;halla, Feth&#39;ul Bari, Z&uuml;rkani Muvatta&#39;n&yacute;n &thorn;erhinde, Cevahir, Fekiki.</p>\n\n		<p>\n			39- &THORN;erh&#39;un Nehc, c:2, s:254,&nbsp; Serair, s:311, Tehlis&#39;u&thorn; &THORN;afi, c:4, s:32, Tefsir&#39;i &Yacute;bni Kesir, c:1, s:474, Asl&#39;u&thorn; &THORN;ia ve Usuluha s:181, Cevahir, c:30, s:150, Fekiki.</p>\n\n		<p>\n			40- M&uuml;halla, Feth&#39;ul Bari, Neyl&#39;ul Evtar, c:6, s:271, Cevahir, Seriar, El&#39;Gadir, Fekiki, Asl&#39;u&thorn; &THORN;ia.</p>\n\n		<p>\n			41- M&uuml;halla, Feth&#39;ul Bari, Neyl&#39;ul Evtar, c:6, s:271, Cevahir, Sarair, El-Gadir, Fekiki, Asl&#39;u&thorn; &THORN;ia.</p>\n\n		<p>\n			42 Tehzib&#39;ut Tehzib, c:6, s:406, El&#39;Gadir, c:6, s:222, Tezkiret&#39;ul Huffaz o da &THORN;afiiden nklen, Feth&#39;ul B&acirc;ri, c:9, s:150, Cevahir, c:30, s:150.</p>\n\n		<p>\n			43- El&#39; Bahr&#39;ur R&acirc;ik, c:3, s:115, El&#39;Gadir, c:6, s:222.</p>\n\n		<p>\n			44- Cevahir, c:3, s:150.</p>\n\n		<p>\n			45- Seyyid Hasan Bahr&#39;ul Ulumun Ulumun Telhis-u&thorn; &THORN;afiye yazd&yacute;&eth;&yacute; talika, c:4, s:32.</p>\n\n		<p>\n			46- El&#39;Gadir, c:6, s:230, Ahk&acirc;m&#39;ul Kur&#39;an, c:1, s:162den naklen.</p>\n\n		<p>\n			47- M&uuml;stedrek&#39;ul Vesail, c:2, s:595.</p>\n\n		<p>\n			48- M&uuml;stedrek&#39;ul Vesail, c:2, s:595, Cevahir, c:30, s:150.</p>\n\n		<p>\n			49- Neyl&#39;ul Evt&acirc;r, c:6, s:271, El&#39; Bahr&#39;uz &#39;Zahhar lil Mehdi, c:3, s:22.</p>\n\n		<p>\n			50- Neyl&#39;ul Evt&acirc;r c:6, s:271, El&#39; Bahr&#39;uz &#39;Zahhar lil Mehdi, c:3, s:22.</p>\n\n		<p>\n			51- Neyl&#39;ul Evtar, c:6, s:272.</p>\n\n		<p>\n			52- Cevahir, c:30, s:150.</p>\n\n		<p>\n			53- Cevahir, c:30, s:150.</p>\n\n		<p>\n			54- Cevahir, c:30, s:150.</p>\n\n		<p>\n			55- Cevahir, c:30, s:150.</p>\n\n		<p>\n			56- Cevahir, c:30, s:150.</p>\n\n		<p>\n			57- Cevahir, c:30, s:150.</p>\n\n		<p>\n			58- Cevahir, c:30, s:150.</p>\n\n		<p>\n			59- Cevahir, c:30, s:150.</p>\n\n		<p>\n			60- El&#39;Gadir, c:6, s:222, Serahsi&#39;nin Mebsut kitab&yacute;ndan naklen, El&#39;Hidaye Fi &THORN;erh&#39;il Bidaye, c:1, s:141, Mecma&uuml;l Enhur Fi &THORN;erhi M&uuml;ltakal Ebhur, c:1, s:270, El&#39;Beyan: Hoi, s:333, T&yacute;byan&#39;ul H&acirc;k&acirc;ik Fi &THORN;erhi Kenzid Dakaik Zeylei &THORN;erhul Mekasid lit Taftazani, Feth&#39;ul Bari, &THORN;erh&#39;u Muhtasar&yacute; Ebi&#39;z Ziya liz-Zurkani, &THORN;erhi Muvatta.</p>\n\n		<p>\n			61- Tefsir-i &Yacute;bni Kesir, c:1, s:474, Eb-Bidaye Ven-nihaye, c:4, s:194.</p>\n\n		<p>\n			62- El- Bahruz, Zahhar, c:3, s:22, H&uuml;del &Yacute;slam Dergisi, c:19, Say&yacute;:2, Say:79, El-Ahkam-u&thorn; &THORN;eriyye Fil Ahval-i&thorn; &THORN;ahsiyye, c:1, s:28, Mut&#39;a: Fekiki.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			&nbsp;</p>\n	</div>\n</div>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div>\n		<div id=\"_com_1\">\n			<p>\n				&nbsp;</p>\n		</div>\n	</div>\n\n	<div>\n		<div id=\"_com_2\">\n			<p>\n				&nbsp;</p>\n		</div>\n	</div>\n</div>','İslam\'da Mut\'a','','publish','closed','open','','islamda-muta','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3205',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3206,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	Ayetullah İbrahim Emini</p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	Nefsi tezkiye edip yetiştirmekte &ouml;nemli bir rol&uuml; olan &ccedil;ok b&uuml;y&uuml;k ibadetlerden biri de oru&ccedil;tur. Orucun fazileti hakkında &ccedil;ok hadis vardır. Bunlara bir ka&ccedil; &ouml;rnek:</p>\n\n<p>\n	Hz. Resulullah (s.a.a) buyuruyor ki: <em>&quot;Oru&ccedil; cehennem ateşinden korunmak i&ccedil;in bir kalkandır.&quot;</em> <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurur: <em>&quot;Allah Teala, oru&ccedil; benim i&ccedil;indir ve ben oru&ccedil;lu kimseyi m&uuml;kafatlandırırım, buyurmuştur.&quot;</em> <a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem (s.a.a) ş&ouml;yle buyururlar: <em>&quot;Herkim sevabı i&ccedil;in bir g&uuml;n s&uuml;nnet oru&ccedil; tutarsa g&uuml;nah ve hatalarının bağışlanması farz olur.&quot; </em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İmam Sadık (a.s) buyurmuşlardır ki: <em>&quot;Oru&ccedil;lu kimsenin uykusu ibadet, susması zikir, ameli makbul ve duası m&uuml;stecap olur.&quot;</em> <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Resulullah&#39;tan (s.a.a) ş&ouml;yle nakledilir:</p>\n\n<p>\n	<em>&quot;Allah Teala buyuruyor ki: &quot;Sabır hari&ccedil; insanların b&uuml;t&uuml;n iyi amellerine on kattan yediy&uuml;z kata kadar sevap verilir; Sabrın m&uuml;kafatını ben vereceğim.&quot; O halde sabrın sevabını sadece Allah Teala bilir sabırlı ise oru&ccedil;tur.&quot;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hz. Ali (a.s) miracla ilgili bir hadiste ş&ouml;yle nakleder:</p>\n\n<p>\n	<em>&quot;Resulullah: Rabbim! İbadetin başı nedir?&quot; diye &quot;sorudu. Allah Teala. &quot;ibadetin başı susmak ve oru&ccedil;tur&quot; buyurdu. Resulullah (s.a.a) &quot;Rabbim! Orucun semeresi nedir?&quot; diye sorunca da Allah Teala :</em></p>\n\n<p>\n	<em>&quot;Orucun semeresi hikmettir ve hikmet marifete sebep olur ve marifet de yakine ulaşmaya yol a&ccedil;ar ve insan yakin derecesine ulaşınca artık zor veya rahat bir hayat yaşamaktan korkusu kalmaz.&quot; </em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> buyurdu.</p>\n\n<p>\n	Oru&ccedil; iki y&ouml;nden değerlendirilmesi m&uuml;mk&uuml;n olan &ouml;zel bir ibadettir.</p>\n\n<p>\n	Birincisi, yalnızca bu ibadetin zahiri y&ouml;n&uuml; bu y&ouml;n&uuml;yle yemek, i&ccedil;mek ve cinsel m&uuml;nasebet gibi meşru lezzetlerden kendini&nbsp; sakındırmak, Allah ve Resul&uuml;&#39;ne (s.a.a) yalan istinat etmemek ve fıkıh kitaplarında ge&ccedil;en bazı şeyleri terketmek anlamına gelir.</p>\n\n<p>\n	İkincisi ise, ger&ccedil;ekte bu ibadetin ruhu konumunda olan ihlas, ve muhtevasıdır. Orucun hakikatı ise oru&ccedil;lu olanın Allah&#39;ın rızası i&ccedil;in b&uuml;t&uuml;n haramlardan ve hatta helal olan maddi zevklerden kendisini sakındırması ve&nbsp; nefsini korumaya karar vermesidir; yeme, i&ccedil;me, cinsel m&uuml;nasebette bulunma, Allah ve Resul&#39;&uuml;ne yalan isnat etme ise orucu batıl eden şeylerdendir.</p>\n\n<p>\n	Fıkıh kitaplarında oru&ccedil; hakkında yapılan tanım ş&ouml;yledir: Bir kimse sabahtan akşama kadar (alemlerin Rabbine yakın olma) kastıyla yemek, i&ccedil;mek, cinsel m&uuml;nasebet, istimna (kendisinden meni &ccedil;ıkarmak) Allah ve Resul&uuml;ne yalan istinad etmek, tenkiye yapmak, başının tamamını suya sokmak ve cenabet halinde (sabah ezanına kadar) kalmaktan sakınırsa oru&ccedil;ludur ve orucu sahihtir. Kaza ve keffaret de yerine getirmesi gerekmez, bu avam halkın orucudur.</p>\n\n<p>\n	Ancak hadislerde kendini sakındırma dairesi yukarda zikredildiği kadarıyla sınırlandırılmamış; &ccedil;ok daha geniş tutulmuştur. Oru&ccedil;lu olan birisinin yeme ve i&ccedil;meyi terketmenin yanısıra, b&uuml;t&uuml;n organlarını g&uuml;nahtan sakındırmasının gerekli olduğu &ouml;nemle vurgulanmıştır. Yani g&ouml;z&uuml;, kulağı, dili, eli, ayağı ve diğer organları kendileriyle ilgili g&uuml;nahlardan sakındırmalıdır.</p>\n\n<p>\n	Bundan daha &uuml;st&uuml;n&uuml;, en ihlaslı kulların orucudur. B&ouml;ylece oru&ccedil;lu olan kimse nefsini yeme, i&ccedil;meden sakındırdığı gibi kalbini de, Allah&#39;ı anmaktan alıkoyan b&uuml;t&uuml;n d&uuml;ş&uuml;ncelerden temizler ve daima Allah&#39;ı anar. S&uuml;rekli Allah&#39;ı hazır ve nazır bilir. Kendini Allah&#39;ın misafirliğine ve likaullah&#39;a hazırlar.</p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurur:</p>\n\n<p>\n	<em>Oru&ccedil; sadece yeme ve i&ccedil;meyi terketmekle ger&ccedil;ekleşmez. Oru&ccedil; tuttuğun zaman kulağın, g&ouml;z&uuml;n, dilin, miden ve şehvetin de oru&ccedil;lu olmalıdır. Oru&ccedil;lu olduğun zaman el ve şehvetini de g&uuml;nahtan sakındır, hayır dışında bir şey s&ouml;yleme ve emrindekilere karşı yumuşak ol.&quot;</em> <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Yine İman Sadık (a.s) buyurur ki: <em>&quot;Oru&ccedil;lu kimse gibi vakarlı ol ve Allah&#39;ın zikri dışında elinden geldiği kadar s&uuml;kut et, oru&ccedil;lu olduğun g&uuml;n&uuml; oru&ccedil; olmadığın g&uuml;n gibi etme.&quot;</em> <a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem (s.a.a) bir hutbesinde ş&ouml;yle buyurur: <em>&quot;Her kim Ramazan ayını susacak oru&ccedil; tutar da, kulağını, g&ouml;z&uuml;n&uuml;, dilini, şehvetini ve v&uuml;cudunun organlarını yalandan, haramdan ve gıybetten Allah&#39;ın rızası i&ccedil;in korursa Allah Teala onu kendine mukarreb (yakın) kılar, &ouml;yleki o adam Hz. İbrahim Halilullah&#39;a (a.s)&nbsp; (bulunduğu makama) erişir ve onunla birlikte olur.&quot;</em> <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyurur:</p>\n\n<p>\n	<em>&quot;Oru&ccedil; sadece yeme-i&ccedil;meden sakınmak değildir. Orucun tam ve m&uuml;kemmel olması i&ccedil;in (g&ouml;zetilmesi gereken) bir şart vardır ki o da batın&icirc; s&uuml;kuttan ibarettir. İmran kızı Meryem&#39;in (s.a) insanlara &quot;ben Allah&#39;a oru&ccedil; tutmayı adadım. O halde bug&uuml;n hi&ccedil; kimseyle konuşmayacağım,&quot; yani oru&ccedil;lu olduğum i&ccedil;in s&uuml;kut etmem gerekir dediğini duymadın mı? O halde oru&ccedil;lu olduğunuz zaman dilinizi yalandan koruyun, g&ouml;zlerinizi harama yumun, kavga ve &ccedil;ekememezlik etmeyin. Gıybet, m&uuml;nakaşa ve yalandan sakının. Birbirinize karşı suratınızı asmayın. İhtilaf etmeyin. &Ouml;fkelenmeyin. K&uuml;fretmeyin. Ağzınızı bozmayın. Cidal ve kavga etmeyin. Zul&uuml;m ve sitemden sakının. Cahilce davranışlardan, ahlaksızlıktan ve birbirinizi tardetmekten ka&ccedil;ının. Allah&#39;ın zikrinden ve namazdan gafil olmayın. S&uuml;kuta, d&uuml;ş&uuml;nmeye, sabretmeye, doğruluğa ve k&ouml;t&uuml; kimselerden uzak durmaya &ouml;nem verir. Batıl s&ouml;zden, yalandan, iftiradan, d&uuml;şmanlık etmekten, k&ouml;t&uuml; zandan, gıybetten ve başkalarını &ccedil;ekiştirmekten sakının. Ahirete y&ouml;nelin, Allah&#39;ın vaadlerinin ger&ccedil;ekleşeceği g&uuml;nleri bekleyin ve likaullah i&ccedil;in azık toplayın.</em></p>\n\n<p>\n	<em>Huzur, vakar, huzu ve huşu g&ouml;sterin ve mevlasından -sahibinden- korkan k&ouml;le gibi olmaya &ouml;zen g&ouml;sterin, korku ve &uuml;mit halinde olun. Kalbini kusurlardan, i&ccedil;ini hileden, bedenini pisiliklerden temizlersen ve Allah&#39;tan başka her şeye sırt &ccedil;evirirsen, oru&ccedil;la i&ccedil;ini ve dışını Allah&#39;ın nehyettiği şeyden temizleme vasıtasıyla O&#39;nun velayetini kabul edersen, Allah&#39;tan korkmanın hakkını i&ccedil;inde ve dışında eda edersen, oru&ccedil;lu g&uuml;nlerinde nefsini Allah&#39;a bağışlarsan, kalbini O&#39;nun i&ccedil;in temizler de Hak Teala&#39;nın emirlerine amel etmeye onu memur edersen, bu şekilde oru&ccedil; tutarsan ger&ccedil;ekten oru&ccedil;lu olmuş, vazifene amel etmiş olursun. Kez&acirc;, sana beyan edilen şeyden her ne kadar noksan bırakırsan orucun da o kadar noksan olur. Bunu bilinki, oru&ccedil; sadece yiyip i&ccedil;mekten sakınmak demek değildir. Sadece Allah Teala bunu, orucu bozan diğer amel ve s&ouml;zlere &ouml;rt&uuml; ve perde kılmıştır. O halde oru&ccedil; tutanlar ne az; a&ccedil; kalanlar ne kadar da &ccedil;oktur?&quot;</em> <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>ORUCUN KENDİNİ YETİŞTİRMEDE ROL&Uuml;</strong></p>\n\n<p>\n	Oru&ccedil; &ouml;zel şart ve adabıyla, İslam şaris&icirc;n&icirc;n<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">*</a> isteğine uygun yapıldığı takdirde kendini yetiştirme ve nefsin tezkiyesinde olduk&ccedil;a etkili olan &ccedil;ok &ouml;nemli ve değerli bir ibadettir. Oru&ccedil;, nefsi g&uuml;nahlardan, &ccedil;irkin ahlaktan temizleme ve tekam&uuml;l, tahliye ve ilahi işraklardan pay alma hususunda olduk&ccedil;a etkilidir. Oru&ccedil;lu kimse g&uuml;nahları terketme vasıtasıyla nefs-i emmareyi dizginleyip kontrol ederek kendi emri altına alır. Oru&ccedil;lunun oru&ccedil;lu olduğu g&uuml;nler, g&uuml;nahları terketme ve nefse riyazet vermeye devresidir. Nefisle cihad ve kendini sakındırmaya alıştırma devresidir. Bu devrede nefsini g&uuml;nahlardan ve pisliklerden temizlemesi dışında hatta yeme ve i&ccedil;me gibi meşru lezzetlere sırt &ccedil;evirir, bu vesileyle nefsine huzur ve nur verir. &Ccedil;&uuml;nk&uuml; a&ccedil;lık batının huzurlu olmasına ve Allah&#39;a tevecc&uuml;h etmeye sebep olur. İnsanın, a&ccedil; olduğu zaman &ccedil;oğunlukla neşeli bir hali vardır; midesi dolu olunca bu hali bulamaz.</p>\n\n<p>\n	Velhasıl takva edinme hususunda orucun etkisi pek fazladır ve bu y&uuml;zden Kur&#39;an-ı Kerim&#39;de takva edinmek orucun meşruiyetinin hedefi olarak tanıtılmıştır.</p>\n\n<p>\n	Allah Teala Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurur: <em>&quot;Ey iman edenler, sizden &ouml;ncekilere yazıldığı gibi, oru&ccedil; size de yazıldı (farz kılındı). Umulur ki sakınırsınız.&quot;</em> <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[11]</a></p>\n\n<p>\n	Ramazan ayında oru&ccedil; tutan ve oru&ccedil;lu olduğu i&ccedil;in Ramazan ayı boyunca g&uuml;nah işlemekten ve ahlaksızlıklardan sakınan kimse kendi nefsine galib gelir ve Ramazan ayından sonra da o g&uuml;nahı yapmaz.</p>\n\n<p>\n	Buraya kadar orucun batını arıtmada g&uuml;nah ve pisliklerden temizlemedeki &ouml;neminden bahsettik. Ancak orucun m&uuml;sbet boyutlarda da nefsin tekam&uuml;l&uuml;nde, batını tezkiye etmekte ve Allah&#39;a yaklaşmada bir&ccedil;ok etkisi vardır. Biz burada o boyutlardan bazılarına kısaca değineceğiz:</p>\n\n<p>\n	1- Oru&ccedil;, nefsi sakındırmak ve orucu bozan &ouml;zel bir takım şeylerden uzak durma, demektir. İhlas ve kurbet kastıyla nefsi yetiştirme, m&uuml;kemmelleştirmeye ve Allah&#39;a yaklaşmaya sebep olan bir ibadettir.</p>\n\n<p>\n	2- Meşru lezzet ve g&uuml;nahları terketmesiyle oru&ccedil;lu kimsenin kalbi temizlenir, nurlanır. Allah&#39;ın zikrinden başka her t&uuml;rl&uuml; fikir ve zikirden kurtulur, bu vesileyle Hak Teala&#39;nın nurdan feyz almaya başlar ve likaullaha layık olur. B&ouml;yle bir durumda Allah Teala&#39;nın l&uuml;tuf ve inayetlerinin kapsamına girer, ilahi cazibelerle Allah Teala&#39;ya yakın olma makamına erişir. Dolaysıyla hadislerde, oru&ccedil;lu kimsenin nefes alıp vermesi ve uykusunun ibadet sevabı taşıdığı bildirilmiştir.</p>\n\n<p>\n	3- İnsanın oru&ccedil;lu olduğu g&uuml;nler ibadet, namaz, dua, Kur&#39;an okuma, zikir, salih ameller i&ccedil;in en iyi ve en g&uuml;zel vakitlerdir. &Ccedil;&uuml;nk&uuml; kalp bu durumda, ihlas ve Allah&#39;a tevecc&uuml;h etmek i&ccedil;in her zamankinden daha hazırlıklıdır. M&uuml;barek Ramazan ayı vakitlerin en hayırlısı, ibadet ve Allah&#39;a tevecc&uuml;h etmenin baharıdır. Dolayısıyla hadislerde Ramazan ayının fazileti ve o ayda ibadet etme hakkında bir&nbsp; &ccedil;ok tavsiyelerde bulunulmuştur.</p>\n\n<p>\n	İmam Sadık (a.s) Ramazan ayı gelince evlatlarına ş&ouml;yle tavsiye ediyordu: &quot;<em>(Fazla) ibadet etmeye gayret g&ouml;sterin, &ccedil;&uuml;nk&uuml; bu ayda halkın rızkı b&ouml;l&uuml;şt&uuml;r&uuml;l&uuml;r ve eceller yazılır. Bu ayda, Allah&#39;ın davetine icabet edip gidecek olanlar belli olur. Ramazan ayında bir gece vardır ki o gecede yapılan amel bin gecenin ibadetinden faziletlidir.&quot;</em> <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[12]</a></p>\n\n<p>\n	Hz. Ali (a.s) halka ş&ouml;yle buyuruyordu: <em>&quot;Ramazan ayında fazla dua edin; istiğfar edin. &Ccedil;&uuml;nk&uuml; dua vasıtasıyla sizden bela giderilir ve istiğfar vesilesiyle g&uuml;nahlarınız affedilir.&quot;</em> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[13]</a></p>\n\n<p>\n	<strong><em>Şabaniye Hutbesi</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. Ali (a.s) buyuruyor ki:</p>\n\n<p style=\"margin-left:1.0cm;\">\n	&quot;<em>Resulullah (s.a.a) bir g&uuml;n bir hutbesinde bize ş&ouml;yle buyurdu:</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&quot;Ey insanlar! Allah&#39;ın ayı bereket, rahmet ve mağfiretle size varıp ulaşmıştır. &Ouml;yle bir ay ki Allah indinde her aydan daha &uuml;st&uuml;nd&uuml;r. G&uuml;nd&uuml;zleri en iyi g&uuml;nd&uuml;z; geceleri en &uuml;st&uuml;n gece ve saatleri en iyi saatlerdir. &Ouml;yle bir aydır ki, o ayda Allah&#39;ın misafirliğine davet edilmiş ve Allah&#39;ın ikramına layık kimselerden kılınmışsınızdır. Nefeslerinizde tesbih, uykunuzda ibadet sevabı vardır. Bu ayda amelleriniz makbul ve dualarınız m&uuml;stecap olur. O halde sadık niyetler ve temiz kalplerle sizleri oru&ccedil; tutmaya ve Kur&#39;&acirc;n okumaya muvaffak etmesi i&ccedil;in Allah&#39;ı &ccedil;ağırın (dua edin). Asıl k&ouml;t&uuml; ve bedbaht kimse, bu b&uuml;y&uuml;k ayda Allah&#39;ın mağfiretinden mahrum olan kimsedir. A&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;ndeki a&ccedil;lık ve susuzluğu&nbsp; hatırlayın. Fakir ve miskinlere sadaka verin. B&uuml;y&uuml;klerinize saygı g&ouml;sterin. Akrabalarınıza sila-i rahim yapın (akrabalık hakkını koruyun), dilinizi tutun, g&ouml;z&uuml;n&uuml;z&uuml; haramdan koruyun ve kulağınızı haram olan şeyleri duymaktan sakındırın. Halkın yetimlerine şefkat g&ouml;sterin ki sizin de yetimlerinize şefkat g&ouml;stersinler. G&uuml;nahlarınızdan t&ouml;vbe edin ve namaz vakitleri dua i&ccedil;in ellerinizi O&#39;na doğru kaldırın; bu saatler Allah Teala&#39;nın halka rahmet g&ouml;z&uuml;yle baktığı, m&uuml;nacatlarına icabet ettiği ve nidalarına &quot;lebbeyk&quot; dediği en iyi saatlerdir. Ey İnsanlar! Nefisleriniz amellerinizin rehinesidir. O halde istiğfar vasıtasıyla onları azad edin; sırtlarınız g&uuml;nahtan ağırlaşmıştır, uzun secdeler ederek y&uuml;k&uuml;n&uuml;z&uuml; hafifletin. Bilin ki, Allah Teala namaz kılanları ve secde edenleri azaplandırmamak ve kıyamette onları cehennem ateşiyle korkutmamak &uuml;zere kendi izzeti h&uuml;rmetine and i&ccedil;miştir.</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>Ey İnsanlar! Her kim bu ayda oru&ccedil;lu bir m&uuml;mine iftar verirse ona bir k&ouml;le azad etmenin sevabı verilir ve ge&ccedil;miş g&uuml;nahları affedilir.&quot;</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>Biri: &quot;Ya Resulullah (s.a.a)! Bizim hepimiz bir m&uuml;mine iftar verecek g&uuml;&ccedil;te değiliz.&quot; demesi &uuml;zerine Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu:</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&quot;Bir hurma tanesiyle veya bir i&ccedil;im suyla da olsa cehennem ateşinden kurtulmaya &ccedil;alışın. Ey İnsanalar! Her kim bu ayda ahlakını iyileştirirse kıyamette sırat k&ouml;pr&uuml;s&uuml;nden ge&ccedil;mesine m&uuml;sade edilir. Her kim bu ayda (emri altındaki) k&ouml;lesinin işini hafifleştirirse Allah Teala kıyamette onun hesabını kolaylaştırır.</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>Her kim bu ayda şerrini halktan uzaklaştırırsa Allah Teala kıyamette gazabını ondan uzaklaştırır. Herkim bir yetime ikram ederse Allah da kıyamette ona ikram eder. Her kim akrabasıyla ilgilenir, ihsan eder &uuml;zerine d&uuml;şen g&ouml;revi yaparsa Allah da kıyamette onunla ilgilenir, ihsan eder, &uuml;zerine d&uuml;şeni yapar. Her kim de akrabasıyla ilişkisini keserse Allah Teala kıyamette rahmetini ondan keser. Her kim bu ayda s&uuml;nnet namaz kılarsa Allah Teala onun hakkında ateşten beraeti -uzak olmayı- yazar. Her kim bu ayda bir farizeyi yerine getirirse diğer aylarda yapılan yetmiş farizenin sevabı verilir ona. Her kim bu ayda bana fazla salavat g&ouml;nderirse, Allah Teala kıyamette onun salih amellerinin terazisini ağırlaştırır ve her kim bu ayda Kur&#39;an-ı Kerim&#39;den bir ayet okursa diğer aylarda yapılan bir Kur&#39;an hatmi (Kur&#39;an bitirme) sevabı verilir ona. Ey İnsanlar! Bu ayda cennetin kapıları a&ccedil;ılmıştır; Allah&#39;tan o kapıları sizin y&uuml;z&uuml;n&uuml;ze kapatmamasını isteyin, (bu ayda) cehennemin kapıları kapanmıştır; Allah&#39;tan, o kapıları (sizin y&uuml;z&uuml;n&uuml;ze) a&ccedil;mamasını isteyin, bu ayda şeytanlar bağlanmıştır; Allah&#39;tan onları size musallat etmemesini isteyin.&quot;</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	Hz. Ali buyurur ki:<em> &quot;Ben, Ya Resulullah! Bu ayda en iyi amel nedir? diye&nbsp; sorunca Resulullah (s.a.a), ya Ebu-l Hasan! Bu ayda en iyi amel takva ve Allah&#39;ın haramlarından ka&ccedil;ınmaktır.</em>&quot; <em>diye buyurdu ve ağlamaya başladı.</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>-Ya Resulullah ni&ccedil;in ağlıyorsunuz diye sorduğumda ise ş&ouml;yle buyurdu:</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&quot;Ya Ali, bu ayda sana karşı yapmayı helal bildikleri şey i&ccedil;in ağlıyorum. Rabbine namaz kılarken ge&ccedil;miş ve geleceklerin en k&ouml;t&uuml;s&uuml;; Semud kavminin devesini yaralayanın kardeşinin sana doğru gelip kılı&ccedil;la seni vurarak sakalını kana boyadığını g&ouml;r&uuml;r gibiyim.&quot;</em></p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&quot;Ben: ya Rasulallah, bu dinimin salim kalmasından mıdır?&quot; diye sorunca Resulullah (s.a.a): &quot;Evet bu, dininin salim kalmasındadır</em>&quot; cevabını vererek ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:1.0cm;\">\n	<em>&quot;Ya Ali! Kim seni &ouml;ld&uuml;r&uuml;rse beni &ouml;ld&uuml;rm&uuml;ş olur, kim sana buğzederse bana buğzetmiş olur, kim sana k&uuml;frederse bana k&uuml;fretmiştir. &Ccedil;&uuml;nk&uuml; sen ger&ccedil;ekten de kendi nefsin gibi bendensin, ruhun benim ruhumdur, ahlakın benim ahlakımdır. Doğrusu Allah Teb&acirc;rek ve Te&acirc;l&acirc; beni ve seni bir (anda) yarattı, beni ve seni se&ccedil;ti, beni n&uuml;b&uuml;vvete, seni de imamete se&ccedil;ti. Kim senin imametini ink&acirc;r etmiş olur. Ya Ali! Sen benim v&acirc;sim &ccedil;ocuklarımın -Hasan ve H&uuml;seyin&#39;in- babası, kızım Fatıma&#39;nın kocasısın, hayatımda ve &ouml;l&uuml;m&uuml;mden sonra &uuml;mmetime halifemsin. Buyruğun benim buyruğum, yasağın benim yasağımdır. Beni n&uuml;b&uuml;vvetle g&ouml;nderene ve yaratılmışların en hayırlısı kılana andolsun ki hi&ccedil; ş&uuml;phesiz sen, Allah&#39;ın yarattıkları &uuml;zerine h&uuml;cceti, sırrının emini ve kulları &uuml;zerine halifesin.&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">*</a></p>\n\n<p>\n	Hadislerden de anlaşıldığı gibi, m&uuml;barek Ramazan ayı bereket ve fazilet dolu bir aydır. İbadet, kendini yetiştirme, dua, tehecc&uuml;d ve nefsi eğitme ve m&uuml;kemmelleştirme ayıdır. Bu ayda ibadet etmenin sevabı diğer aylarda yapılan ibadetlerin sevabından katlarca fazladır. Hatta m&uuml;minin uyumasında, nefes almasında bile ibadet sevabı vardır. Bu ayda cennetin kapıları m&uuml;minlerin y&uuml;z&uuml;ne a&ccedil;ık ve cehennemin kapıları ise kapalıdır. Allah&#39;ın melekleri devamlı insanları Allah&#39;a ibadet etmeye davet ederler; bilhassa ibadet ve ihyası (tehecc&uuml;d i&ccedil;in uyanık kalınması) bin gecenin ibadetinden daha hayırlı olan kadir geceleri ve seherleri yapılan ibadetler. Allah Teala bu ayda ziyafet vermiş ve herkesi ziyafete davet etmiştir. Bu davetin mesajını peygamberler getirmişlerdir. Oru&ccedil;lu kimse, Allah&#39;ın misifiridir ve bu misafiri ağırlayan elbette ki o &quot;mutlak c&ouml;merttir.&quot; Melekler hizmet&ccedil;i ve m&uuml;minler de misafirlerdir. Allah&#39;ın nimetlerinin sofrası geniş&ccedil;e a&ccedil;ılmıştır <em>&quot;hi&ccedil;bir g&ouml;z&uuml;n g&ouml;rmediği, hi&ccedil;bir kulağın duymadığı ve hi&ccedil; bir kalpten ge&ccedil;meyen&quot;</em> &ccedil;eşitli hediye ve ikramlar hazırlanmıştır. Allah&#39;ın tevfiki her a&ccedil;ıdan hazırdır; ancak bunun i&ccedil;in bizim liyakatimiz olması gerekir. Gaflet edecek olursak kıyamette, hasret ve pişmanlığın fayda vermediği g&uuml;nde pişman oluruz.</p>\n\n<p>\n	M&uuml;barek Ramazan ayının amel ve duaları <em>&quot;Mefatih-&uuml;l Cenan&quot; </em>kitabında ve diğer dua kitaplarında vardır, Allah&#39;a yaklaşmak i&ccedil;in ihlas, tevecc&uuml;h ve kalp huzuruyla onlardan yararlanılabilir.</p>\n\n<p>\n	Son olarak şu noktayı da hatırlatalım ki namaz, oru&ccedil;, zikir ve dua gibi diğer ibadetler de kendini yetiştirmede, nefsin eğitiminde ve tekam&uuml;lde yararlı olabilirler; ancak biz bu konulara kısaca değinmek istediğimizden şimdilik bu kadarla yetiniyoruz.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.289.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.290.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.293.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.294.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.295.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- M&uuml;stedrek-ul Vesail, c.1, s.590.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.118.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.118.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.117.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.119.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">*</a> - Dini kanun ve h&uuml;k&uuml;mlerin sahibi; maksat Allah Teala ve Resul&uuml;&#39;d&uuml;r.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[11]</a>- Bakara / 183.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[12]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.221.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a>- Vesail-u&thorn; &THORN;ia, c.7, s.223.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">*</a> - Uyun&#39;u Ahbar&#39;ir R&yacute;za, c.1, s.230, Revzat&#39;ul Muttakin, c.3, s.277, Seyyid &Yacute;bn-i Tavus&#39;un Sahihi Ikbali, s.1, &THORN;eyh Behai, Erbain, s.84, Bihar-ul Envar, c.96, s.356.</p>\n	</div>\n</div>','Oruç','','publish','closed','open','','oruc','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3206',0,'post','',0),(3207,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 align=\"right\" style=\"margin-left: 14.2pt;\">\n	Allame Murtaza ASKERI</h5>\n\n<p align=\"right\" style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:120.5pt;\">\n	<em>İmam, &uuml;mmetin ileri gelenlerinden beş kişinin g&ouml;r&uuml;ş&uuml;yle&nbsp; veya &ouml;nceki imamın sonraki imamı belirlemesiyle tayin edilir.</em></p>\n\n<p align=\"right\" style=\"margin-left:14.2pt;\">\n	&quot;Ehl-i S&uuml;nnet alimleri&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bilindiği &uuml;zere İslam dininin iki &ouml;nemli mektebi olan Ehl-i S&uuml;nnet ve Ehl-i Beyt mektebi, İslam&#39;ın bel kemiğini oluşturan konularda olduğu gibi&nbsp; teferruatta da aynı g&ouml;r&uuml;ş&uuml; paylaşmak-talar. Hatta bir &ccedil;ok h&uuml;k&uuml;mlerde farkları yok sayılacak derecede azdır. Ama buna rağmen bu iki mektebin oluşmasına sebep olan bir takım&nbsp; &ouml;nemli farklar da mevcuttur. İmamet konusu bu iki mektebin ayrıldığı en &ouml;nemli konulardan sayılır. Şimdi biz iki mektebin b&uuml;y&uuml;k alimlerinin dilinden bu konunun nasıl a&ccedil;ıklandığını &ouml;ğrenip bu iki g&ouml;r&uuml;ş&uuml; birbiriyle karşılaştıralım. Ehl-i S&uuml;nnet&#39;in saygı duyduğu b&uuml;y&uuml;k alimlerinden biri olan Kadı Maverdi <em>Ahkam-us Sultaniyye</em> adlı kitabında imamet makamına ge&ccedil;ebilmekle ilgili olarak ş&ouml;yle yazmıştır: *</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;İmamete ge&ccedil;me iki şekilde d&uuml;ş&uuml;n&uuml;lebilir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Halkın itimad ettiği ileri gelenlerin g&ouml;r&uuml;ş&uuml;yle (en az beş kişinin ittifakıyla)</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- &Ouml;nceki imamın nasb ve tayiniyle.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Uuml;mmetin itimad edilir ileri gelenleri tarafından imamın se&ccedil;ilmesinde ve bu se&ccedil;ime katılanların tayini hakkında bilginler ihtilaf etmişlerdir. Bazıları se&ccedil;imin herkes tarafından kabul edilmesi i&ccedil;in imamın, her şehir ve b&ouml;lgenin ileri gelenlerinden oluşan bir grup tarafından se&ccedil;ilmesinin gerektiğine inanmaktadırlar Ama Birinci Halife Ebu Bekr&#39;e bi&#39;at vakıası bu g&ouml;r&uuml;ş&uuml;n batıl olduğunu g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; Ebu Bekr&#39;in hilafete se&ccedil;ilmesinde sadece orada hazır olanlar biat ettiler ve onlar imamın se&ccedil;imine diğerlerinin de katılarak g&ouml;r&uuml;şlerini belirtmelerini beklemediler.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Maverdi demek istiyor ki, sadece Beni Saide g&ouml;lgeliğinde bulunanlar Ebu Bekr&#39;i halife se&ccedil;erek ona biat ettiler; Mekke, Yemame, Yemen, Bahreyn ve İslam d&uuml;nyasının diğer kabile ve şehirlerinin ileri gelenleri bir yana, hatta Ebu Bekr&#39;in hilafeti konusunda kendilerinin de g&ouml;r&uuml;şlerini almak i&ccedil;in Medine&#39;de bulunan diğer sahabilerin, Resulullah (s.a.a)&rsquo;in amcası Abbas, damadı ve amcası oğlu olan Hz. Ali b. Ebi Talib gibi halkın ileri gelenlerinin ve diğer Haşimoğulları&#39;nın gelmelerini dahi beklemediler.</p>\n\n<h2>\n	İmamı Tanıma</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Kadı Maverdi, imamı tanıma konusunda ş&ouml;yle yazıyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Bilginlerden bir grubu, halifenin adını ve kimliğini tanımanın, Allah ve Resul&uuml;n&uuml; tanımak kadar farz olduğunu ileri s&uuml;rm&uuml;şlerdir...&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Daha sonra da şunları ekliyor:&nbsp; &quot;Fakat Ehl-i S&uuml;nnet&rsquo;in geneline g&ouml;re, zamanın imamını icmali (y&uuml;zeysel) olarak tanımak halka farzdır ve bundan fazla araştırmak, eleştirmek ve bu konuya dikkat etmek gereksizdir!&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	İmamı Se&ccedil;me</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Maverdi kitabında ş&ouml;yle yazar:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Bilginlerden bir grup; &quot;imamın se&ccedil;imine halkın ileri gelenlerinden ve itimad edilir kişilerden en az beş kişi katılmalı ve bu beş kişinin hepsi bir kişinin hilafetini kabul ederek bu se&ccedil;imde g&ouml;r&uuml;ş birliği i&ccedil;erisinde olmalıdırlar. Veya o beş kişiden birisi diğer d&ouml;rt kişinin rızasıyla bir kişiyi hilafet ve imamete se&ccedil;erek ona biat etmelidir&rdquo; demişlerdir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu grupta yer alanlar kendi iddiaları i&ccedil;in iki delil &ouml;ne s&uuml;rm&uuml;şlerdir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Ebu Bekr&#39;in hilafete se&ccedil;ilmesi kavmin ileri gelenlerinden beş kişinin bey&rsquo;atıyla ger&ccedil;ekleşmiştir ve bu beş kişi Ebu Bekr&#39;in hilafete se&ccedil;ilmesinde g&ouml;r&uuml;ş birliği i&ccedil;erisindeydiler. Daha sonra diğerleri onları izleyerek Ebu Bekr&#39;e biat ettiler. Bu beş kişi şunlardan ibaretti: &Ouml;mer b. Hattab, Ebu &Uuml;beyde-i Cerrah, Ased b. Hazir, Beşir b. Sa&#39;d ve Ebu H&uuml;zeyfe&#39;nin azad ettiği k&ouml;lesi olan Salim.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- &Ouml;mer kendisinden sonraki imamın se&ccedil;imini altı kişiden oluşan şuraya bıraktı ve beş kişinin rızası ve g&ouml;r&uuml;ş birliğiyle onlardan birisinin hilafete se&ccedil;ilmesi gerektiğini belirtti.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu g&ouml;r&uuml;ş daha &ccedil;ok Basra alimlerinin g&ouml;r&uuml;ş&uuml;d&uuml;r.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kufe bilginlerinden bazıları da imamın se&ccedil;imi hususunda ş&ouml;yle demişlerdir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;İmam ve halife &uuml;&ccedil; kişinin bey&rsquo;atıyla se&ccedil;ilmelidir. Onlardan birisi bir kişiye biat etmeli, diğer ikisi de bu se&ccedil;ime razı olmalıdır ve imamın se&ccedil;ilmesi i&ccedil;in bu sayı yeterlidir. Bu şekildeki se&ccedil;im aynen evlilik akdi gibidir; evlilik akinde bir kişi akdi okur, iki kişi de şahid olur.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Maverdi diyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;İmamet bir kişinin se&ccedil;imiyle de olur. &Ccedil;&uuml;nk&uuml; Resulullah&#39;ın amcası Abbas, Peygamber&#39;in amcası oğlu Ali&#39;ye dedi ki: &quot;Elini uzat, sana biat edeyim ve halk da desin ki, Resulullah (s.a.a)&rsquo;in amcası, onun amcası oğluna biat etti. O zaman hi&ccedil; kimse sana muhalefet etmez. Bu konunun doğruluğunun delili, imam se&ccedil;iminin, h&uuml;km&uuml;ne itaat edilmesi gereken hakimin h&uuml;km&uuml; gibi olmasıdır.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<h2>\n	İmam ve Halife Tayini</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Maverdi daha sonra ise ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;D&ouml;nemin m&uuml;sl&uuml;manları tarafından tarihte ger&ccedil;ekleşen iki olay delil g&ouml;sterilerek, bir &ouml;nceki halifenin tayin ve vasiyeti ile imamın se&ccedil;ilebileceğinde ittifak edilmiştir..</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu iki olay ş&ouml;yledir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1-Ebu Bekr&#39;in &ouml;l&uuml;m yatağında vasiyyet ederek &Ouml;mer&#39;i kendi yerine se&ccedil;mesi; bu vasiyyet &uuml;zerine &Ouml;mer hilafete erişti.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- &Ouml;mer kendisinden sonra halife se&ccedil;imini altı kişilik bir şuraya bırakması; b&ouml;ylece &Ouml;mer&#39;e biat etmek Resulullah&#39;ın diğer ashabının rızasına bırakılmadı; &ccedil;&uuml;nk&uuml; &ouml;nceki imamın g&ouml;r&uuml;ş&uuml;ne uymak birinci derecede yer almaktaydı. Kendi yerine birini se&ccedil;mek Resulullah&#39;ın diğer ashabının onayını almaktan daha &ouml;nemli ve &ouml;nceliklidir.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ayrıca, ikinci halife altı kişilik şuranın g&ouml;r&uuml;ş&uuml;n&uuml;n ge&ccedil;erli olması i&ccedil;in &uuml;mmetin bunu tasvib etmesini gerekli bilmemiş ve&nbsp; kendisinden sonraki halifeyi belirlemiştir. Ancak &Ouml;mer bir kişi yerine altı kişiyi tayin etmiştir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Evet 1.halifenin bu tutumu Emevi, Abbasi ve diğerlerinin bunu bahane edip kendilerinden sonra yerlerine kimin ge&ccedil;eceğini belirleyerek,&nbsp; Ebu Bekir ve &Ouml;mer&#39;e uyduklarını &ouml;ne s&uuml;rmelerine sebep oldu.</p>\n\n<h2>\n	Zorla da Halife Olmak M&uuml;mk&uuml;nd&uuml;r!</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Şeyh-ul İmam Ebu Ye&#39;la Muhammed b. H&uuml;seyin-i Ferra Hanbeli de <em>Ahkam-us Sultaniye</em> adlı kitabında b&uuml;t&uuml;n bu g&ouml;r&uuml;şlere değindikten sonra Ehl-i S&uuml;nnet&#39;in ileri gelenlerinden diğer bir grubun &quot;imam&quot; hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklamaktadır: &quot;İmamete ge&ccedil;mek se&ccedil;im ve atamayla olduğu gibi g&uuml;&ccedil; ve zor kullanılarakta bu makama ge&ccedil;ip imam ve halife olmak m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Dolayısıyla: &quot;Bir kimse kılı&ccedil; zoruyla İslam &uuml;mmetine hakim olur, hilafet makamına ge&ccedil;er ve &quot;emir-ul m&uuml;minin&quot; lakabı alırsa Allah&#39;a ve kıyamet g&uuml;n&uuml;ne inanan hi&ccedil; bir m&uuml;minin b&ouml;yle bir halifeyi imam ve &ouml;nder olarak kabul etmeden sabahlamaya hakkı yoktur; o halife ister sakınan ve takvalı bir kimse olsun, ister fasık ve zalim. Her iki durumda da&nbsp; imam ve m&uuml;minlerin emiri olduğu i&ccedil;in itaati herkese farzdır!&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kadı s&ouml;zlerine ş&ouml;yle devam ediyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Bir kimse servet ve g&uuml;&ccedil; kazanmak i&ccedil;in halifeye başkaldırırsa bu durumda zamanın halifesinin dost ve yardımcıları olacağı gibi onun da dost ve izleyicileri olacaktır. Bu halde Cuma namazının hutbesinde galip gelen imamın ismi anılmalıdır. Hırra savaşında olduğu gibi: Yezid muhaliflerini bastırmak i&ccedil;in Medine &uuml;zerine ordu g&ouml;nderdiği zaman Abdullah b. &Ouml;mer Medine halkına Cuma namazı kıldırıyor ve -hutbede-:&quot;Biz Cuma namazını zafere ulaşan kimsenin adına kılacağız.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> diyordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İmam ve halife se&ccedil;imi konusunda Kadı Ebu Ye&#39;la, Maverdi ve diğer Ehl-i S&uuml;nnet alimlerinin s&ouml;zlerinden şu anlaşılıyor ki, İslam tarihinin ge&ccedil;mişinde bu alanda vuku bulan olaylar, nasıl ger&ccedil;ekleşmişse olduğu gibi dini h&uuml;k&uuml;mler olarak kabul edilmeli ve uyulmalıdır. Hulefa-i Raşidin ve diğerleri &ccedil;eşitli y&ouml;ntemlerle hilafete ge&ccedil;tikleri i&ccedil;in hilafete ge&ccedil;mekle ilgili h&uuml;k&uuml;mleri anlamada farklı g&ouml;r&uuml;şler ortaya &ccedil;ıkmıştır.</p>\n\n<h2>\n	İmama İtaat</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet bilginlerine g&ouml;re baştaki halife Resulullah&#39;ın s&uuml;nneti &uuml;zere&nbsp; hareket etmese de yine itaati farzdır.&nbsp; ve hi&ccedil; bir m&uuml;sl&uuml;manın ona başkaldırmaya hakkı yoktur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;slim <em>Sahih&#39;</em>inde Ebu Huzeyfe&#39;den naklen Resulullah&#39;ın ş&ouml;yle buyurduğunu yazıyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Benden sonra benim yolumda olmayan ve benim s&uuml;nnetime g&ouml;re hareket etmeyen imamlar başa ge&ccedil;ecekler. Onların arasında kalplerinde şeytan gizlenen insan kılığında kimseler olacaktır.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ravi diyor ki ben, &quot;Ya Resulullah! B&ouml;yle imamların d&ouml;nemini g&ouml;recek olursam ne yapmam gerekir&quot; diye sordum. Bunun &uuml;zerine Resulullah:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Sırtına kırba&ccedil; vursa, malını-m&uuml;lk&uuml;n&uuml; elinden alsa da imama itaat etmelisin!&quot; buyurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;slim <em>Sahih&#39;</em>inde diğer bir yerde İbni Abbas&#39;tan naklen Resulullah&#39;ın ş&ouml;yle buyurduğunu kaydeder:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Bir kimse imamının &ccedil;irkin bir iş yaptığını g&ouml;r&uuml;rse sabretmeli -ses &ccedil;ıkarmamalı-. &Ccedil;&uuml;nk&uuml; bir karış bile kendini m&uuml;sl&uuml;man toplumdan&nbsp; uzaklaştıran ve bu hal &uuml;zere &ouml;len kimse cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş olur; yani İslam &uuml;zere &ouml;lmez.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Diğer bir rivayete g&ouml;re de Resulullah ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Kim İmamın emrine boyun eğmez de ondan bir karış miktarınca uzak kalır ve bu haliyle &ouml;l&uuml;rse cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş gibidir.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Yine Nafi&#39;den ş&ouml;yle nakletmişlerdir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;mer b. Hattab&#39;ın oğlu Abdullah Yezid b. Muaviye&#39;nin d&ouml;neminde ger&ccedil;ekleşen Hirre olayında Resulullah&#39;tan ş&ouml;yle duyduğunu s&ouml;yledi:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;İmam ve &ouml;nderine itaat etmeyen kimse kıyamet g&uuml;n&uuml; eli boş olarak,&nbsp; yersiz ve &ccedil;irkin işine hi&ccedil; bir delili ve mazereti kabul edilmemiş olduğu halde Allah Teala&#39;nın huzuruna &ccedil;ıkacaktır. Bir y&ouml;netici ve hakime biat etmeksizin &ouml;len kimse cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;ş gibidir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Meşhur Ehl-i S&uuml;nnet bilgini Nevevi <em>Sahih-i M&uuml;slim&#39;</em>e yazdığı şerhde &ccedil;irkin işlerde ve g&uuml;nahta imama itaat etmek ile ilgili olarak ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;B&uuml;t&uuml;n Ehl-i S&uuml;nnet fakihleri, muhaddisleri ve g&ouml;r&uuml;ş sahibi olan&nbsp; kelamcılar, fasık,&nbsp; zalim veya dini h&uuml;k&uuml;mlere uymayan imamın y&ouml;netimden alınarak ortadan kaldırılamayacağı g&ouml;r&uuml;ş&uuml;nde birleşmişlerdir. B&ouml;yle bir hakim ve y&ouml;neticiye karşı hi&ccedil; bir durumda başkaldırmak caiz değildir. Bu konuda gelen a&ccedil;ık hadisler gereğince ona nasihat etmek ve yol g&ouml;stermek gerekir.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Nevevi&nbsp; ş&ouml;yle diyor:<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Zalim ve bozguncu hakim ve y&ouml;neticilere karşı kıyam etme ve onlarla savaşmanın haram olduğu konusunda m&uuml;sl&uuml;manlar ittifak etmişlerdir. Bu mevzuyla ilgili hadislerden de bu husus anlaşılmaktadır. Ehl-i S&uuml;nnet, imam ve y&ouml;neticinin fasık ve bozguncu olmasından dolayı y&ouml;netimden alınamayacağı konusunda ittifak etmiştir&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">*</a></p>\n\n<h2>\n	Tarihi Vakıalar</h2>\n\n<h2>\n	Beni Saide Sakifesi Olayı</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a)&rsquo;in vefatından sonra Ensar imamet makamını ve hakimiyeti ele ge&ccedil;irmek i&ccedil;in bu makamın kendi hakları olduğunu iddia edip şu delilleri ileri s&uuml;r&uuml;yorlardı:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Resulullah ve diğer muhacirleri biz barındırdık. Bizim kılı&ccedil;larımızla İslam g&uuml;&ccedil;lendi; dolayısıyla imam ve halife bizden olmalıdır!&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[11]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Muhacirler de Ensarın karşısında hilafet ve imametin kendi hakları olduğunu iddia edip ş&ouml;yle diyorlardı:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Resulullah bizim kabilemizdendi; biz n&uuml;b&uuml;vvet soyundanız. Ayrıca -biz Kureyş kabilesindeniz ve Kureyş de Arapların en &uuml;st&uuml;n&uuml; olduğundan- Araplar Kureyş dışında kimseye itaat etmezler; bu y&uuml;zden imam ve halife bizden olmalıdır.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ensar ve Muhacirlerin hilafet i&ccedil;in &ouml;ne s&uuml;rd&uuml;kleri deliller karşısında Hz. Ali (a.s)&rsquo;ın şu s&ouml;zleri dikkat &ccedil;ekicidir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<em>&quot;Resulullah&#39;ın yerine ge&ccedil;mek i&ccedil;in onun akrabası ve ashabı olmanın delil g&ouml;sterilmesi ger&ccedil;ekten şaşırtıcıdır!&quot;</em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[12]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Başka bir yerde, n&uuml;b&uuml;vvet ağacı olmalarını delil g&ouml;steren muhacirlere hitaben ş&ouml;yle buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<em>&quot;Kureyş meyvesini (Ehl-i Beyt&#39;ini) zayi ettikleri&nbsp; halde -n&uuml;b&uuml;vvet- ağacı olmayı delil getiriyor!&quot;</em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[13]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Evet; sonunda Beni Saide sakifesinde Ebu Bekr&#39;e biat edildi. Ebu Bekr&#39;e biat olayını Abdullah b. Seba kitabının Beni Saide faslında geniş&ccedil;e a&ccedil;ıklamışızdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ebu Bekir yaklaşık &uuml;&ccedil; yıl hilafet makamında bulunup m&uuml;sl&uuml;manlara h&uuml;kumet etti ve &ouml;l&uuml;m yatağındayken son nefeslerinde Kureyş muhacirlerinden olan &Ouml;mer&#39;i kendi yerine halife olarak tayin etti. Halk da Ebu Bekr&#39;in &ouml;l&uuml;m&uuml;nden sonra onun emri &uuml;zere &Ouml;mer&#39;in h&uuml;kumetine teslim oldular ve hilafet i&ccedil;in ona biat ettiler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İkinci halife yaklaşık oniki yıl h&uuml;kumet etti ve &ouml;mr&uuml;n&uuml;n sonunda &ouml;l&uuml;m yatağında Kureyş&#39;ten altı kişiyi se&ccedil;ti ve halifeyi se&ccedil;mek i&ccedil;in bu altı kişinin toplanarak anlaşmalarını ve aralarından bir kişiyi halife se&ccedil;melerini emretti. Bu se&ccedil;imde altı kişiden biri olan Abdurrahman b. Avf&#39;a &ouml;zel bir hak tanıdı. Sonunda Abdurrahman bu avantajdan yararlanarak siyasi bir hareketle kayınbiraderi olan Osman&#39;ı hilafete se&ccedil;ti.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[14]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Uuml;&ccedil;&uuml;nc&uuml; halife Osman da oniki yıl h&uuml;kumet etti. Osman&#39;ın bu oniki yıllık h&uuml;kumetinin, &ouml;zellikle ikinci yarısı fitne ve kargaşa d&ouml;nemiyle meşhurdur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kargaşa ve fitneler, Osman ile &Uuml;mm-&uuml;l M&uuml;minin Aişe, Talha ve Z&uuml;beyr arasında sert tartışmalara sebeb oldu, &Uuml;mm-&uuml;l M&uuml;minin, Aişe&#39;nin halkı tahrik etmesi, halkın ayaklanması ve Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesiyle sonu&ccedil;landı.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[15]</a> Osmanın &ouml;ld&uuml;r&uuml;lmesin-den sonra halk bu defa ne veliahd, ne altı kişilik şura, ne Sakife&#39;nin ileri gelenlerinin halifeyi belirlemesine razı oldular. Hi&ccedil; bir dış etkenin tesiri altında kalmaksızın topluca Hz. Ali b. Ebi Talib&#39;e biat ettiler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İmam Ali (a.s) d&ouml;rt yıldan fazla s&uuml;ren hilafet d&ouml;neminin ilk aşamasında &Uuml;mm-&uuml;l M&uuml;minin Aişe&#39;nin başlattığı itaatsizlik, savaş ve &ccedil;ekişmelerle karşılaştı. Bu konuda Aişe Hz. Ali&#39;nin h&uuml;k&uuml;metine karşı &ccedil;ıkan ve Osman&rsquo;ın &ouml;l&uuml;m&uuml;nden sonra kendisi tarafından hilafet k&uuml;rs&uuml;s&uuml;ne aday olarak g&ouml;sterilen halası oğlu Talha, Z&uuml;beyr ve Mervan b. Hakem&#39;le işbirliği yaptı; sonu&ccedil;ta Basra&#39;da tutuşturduğu Cemel savaşında yenilgiye uğradı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Cemel savaşından sonra Sıffin savaşı vuku buldu ve hilafet makamına ulaşmak i&ccedil;in Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesini bahane eden Muaviye Sıffin&#39;de Hz. Ali (a.s)&rsquo;a karşı savaş başlattı. Tam Muaviye&#39;nin yenilgisiyle İslam tarihinde k&ouml;kl&uuml; değişikler vuku bulmak &uuml;zereyken Amr b. As&#39;ın hilesiyle Hz. Ali (a.s)&rsquo;ın ordusunda ikilik başg&ouml;sterdi. Bu ikilik bir taraftan utan&ccedil; verici hakemiyet konusunun vuku bulmasına sebep olurken diğer taraftan da hakemiyet olayındaki &ccedil;irkin emellerinin g&uuml;nahını Hz. Ali (a.s)&rsquo;ın &uuml;zerine yıkmak isteyen bağnaz, mutaassıp bir grup olan Haricilerin başkaldırmasına ve kanlı Nehrivan savaşını meydana getirmelerine sebep oldu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hz. Ali (a.s) bu kısa h&uuml;kumeti d&ouml;neminde Muaviye ve kendisine muhalif olan diğerlerine, &ouml;nceki halifelerin meşruiyetlerini isbatlamak i&ccedil;in dayandığı, ilkelerle cevap veriyordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hz. Ali (a.s) şehid oldu; ancak &ccedil;ok ge&ccedil;meden hilafet Muaviyeyle başlayan Emevi s&ouml;yunun&nbsp; eline ge&ccedil;ti. Emeviler de Ebu Bekr&rsquo;in yolunu izlediklerini a&ccedil;ıklayarak her biri kendi yerine halife se&ccedil;iyorlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Emevilerin h&uuml;kumeti yaklaşık doksan yıl s&uuml;rd&uuml;. Sonra Abbasiler hilafete ge&ccedil;tiler. Onlar da Emeviler gibi hareket ederek birinci halifeyi izlediler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Maksadımız tarih yazmak değil,maksadımız İslam h&uuml;kumetlerinde y&uuml;zlerce yıl boyunca imam ve halifenin nasıl se&ccedil;ildiğini a&ccedil;ıklamaktır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tarih sayfalarını &ccedil;evirdiğimizde Ehl-i S&uuml;nnet alimleri, kelam ve fıkıh kitaplarını telif ettikleri Abbasiler d&ouml;neminde tarihi olaylara istinat ederek halife se&ccedil;iminde uyulması gereken belli bir takım kurallar &ouml;ne s&uuml;rm&uuml;şler ve&nbsp; bu kurallar&nbsp; Ehl-i S&uuml;nnet&#39;in hilafet hususunda &ouml;zel siyasi-din&icirc; d&uuml;ş&uuml;ncesini oluşturmuştur. Bu d&uuml;ş&uuml;nce kısaca ş&ouml;yle &ouml;zetlenebilir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Halifenin itimad edilir kişiler tarafından tayini (ehl-i hal ve akd tarafından se&ccedil;imi):</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Halifenin tayininde &quot;ehl-i hal ve akd&quot; denilen itimad edilir bilirkişilerin en az ka&ccedil; kişi olması konusunda &uuml;&ccedil; g&ouml;r&uuml;ş vardır:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	a) Bu hususda onlardan birka&ccedil;ının aynı g&ouml;r&uuml;şte olması yeterlidir; (Beni Saide sakifesindeki kargaşada bir ka&ccedil; kişinin Ebu Bekr&#39;e biat etmesiyle onun hilafete se&ccedil;ilmesi gibi.)</p>\n\n<p style=\"margin-left:14.2pt;\">\n	b) Hilafet, nikah akdinde olduğu gibi iki şahidin huzurunda bir kişinin biatıyla ger&ccedil;ekleşir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	c) Hilafet sadece bir kişinin biatıyla ger&ccedil;ekleşir; Resulullah&#39;ın amcası Abbas&#39;ın Hz. Ali&#39;ye: &quot;Elini uzat sana biat edeyim ki halk da sana biat etsin&quot; dediği gibi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- Zorla hakimiyete ge&ccedil;mek: Bazı alimler,&nbsp; zor kullanmakla&nbsp; başa ge&ccedil;enin meşru halife olduğu&nbsp; g&ouml;r&uuml;ş&uuml;ndedirler!</p>\n\n<p style=\"margin-left:14.2pt;\">\n	3- Veliahd tayiniyle (atama şeklinde).</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu konuda birinci halife Ebu Bekr&#39;in &Ouml;mer&#39;i kendi veliahdi olarak se&ccedil;tiği, bunun doğruluk ve sıhhatinde ittifak ve icma edildiği ve Ebu Bekir&#39;den sonra &Ouml;mer&#39;in hilafetinin kabul olduğu s&ouml;ylenmektedir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;mer de &ouml;l&uuml;m yatağında hilafet i&ccedil;in altı kişiyi aday ederek &ouml;l&uuml;m&uuml;nden sonra bunların toplanıp aralarından birisini hilafete se&ccedil;melerini emretti ve olay onun istediği gibi oldu.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[16]</a></p>\n\n<h2>\n	G&uuml;n&uuml;m&uuml;zde İslam H&uuml;kumetinin Teşkili</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	G&uuml;n&uuml;m&uuml;zde İslam h&uuml;kumetinin nasıl kurulması gerektiği hususunda Ehl-i S&uuml;nnette&nbsp; iki g&ouml;r&uuml;ş s&ouml;zkonusudur:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Biat edilerek sultan -veya halifeyi- tayin etmek</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- Şurayla İmam ve ulul emri tayin etmek</p>\n\n<h2>\n	Biatla Hilafet</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet&#39;ten bir grubu g&uuml;n&uuml;m&uuml;zde de hilafetin m&uuml;sl&uuml;manlardan biat alınarak resmi ve meşru olacağına inanmaktalar. Buna g&ouml;re imam ve halife &ouml;l&uuml;rse veya ortadan kaldırılırsa halk onun se&ccedil;tiği&nbsp; yeni hakimle biatleşmek zorundadır.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">*</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu grubun&nbsp; ileri s&uuml;rd&uuml;kleri delil ilk halifelere uymaktır. İlk halifeler hilafet makamına oturduklarında halktan biat alıyor ve biat almakla h&uuml;kumetlerinin meşru olacağını sanıyorlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu hususda hatırlatılması gerekli olan nokta şu ki&nbsp; her biatla h&uuml;kumetin hak ve meşru olmayacağını unutmamak gerekir; &ccedil;&uuml;nk&uuml;: Biat alış-veriş gibidir. Bir şeyi satınalmakla ona sahip olunur. Ama bu alış-verişin iki şartı vardır. Birincisi alış-veriş zorla değil kendi istek ve iradesiyle ger&ccedil;kleşmesi&nbsp; olmalıdır. İkincisi, mal satıcının kendisine ait olması ve o malı satma hakkına sahip bulunması</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Biat, Resulullah&#39;a yapılan biat gibi İslam dininin emirlerine uygun olmalıdır. Aksi taktirde, zorla alınan biat ve m&uuml;sl&uuml;man olmayan veya m&uuml;sl&uuml;man olup gerekli şartı taşırmayan birine edilen biat o adamın h&uuml;kumetini meşrulaştırmaz.</p>\n\n<h2>\n	Şurayla Hilafet</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet&#39;ten bir grubu da bug&uuml;n şura meselesini s&ouml;zkonusu ederek İslam&#39;da ulul emrin se&ccedil;im ve tayininin m&uuml;sl&uuml;manların elinde olduğunu ve m&uuml;sl&uuml;manların şura ve istişareyle bu sorunu halletmeleri gerektiğini ileri s&uuml;rerek hilafet ve h&uuml;kumete se&ccedil;ilen kimsenin <strong>&quot;Allah&#39;a itaat edin; peygambere itaat edin ve sizden olan emir sahiplerine de&quot;</strong> ayetinin kapsamına girdiğine inanmaktalar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet&#39;ten&nbsp; olan bu grup bazı yerlerde şurayla se&ccedil;ilen bu halifeyi &quot;İmam-ı Zaman&quot; -Zamanın İmamı- diye tanıtıyorlar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hilafetin şurayla meşru olduğuna inananların ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller şunlardır:</p>\n\n<h3>\n	1- Kur&#39;an-ı Kerim:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet bilginleri bu iddiaları i&ccedil;in Kur&#39;an-ı Kerim&#39;den iki ayeti delil olarak g&ouml;stermekteler:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	a) <strong>&quot;İşleri kendi aralarında şura ile olanlar&quot;</strong> <em>(Şura/38)</em></p>\n\n<p style=\"margin-left:14.2pt;\">\n	b) <strong>&quot;İş konusunda onlarla meşveret et.&quot;</strong><em> (Al-i İmran/159)</em></p>\n\n<h3>\n	2- Resulullah (s.a.a)&rsquo;in S&uuml;nneti:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu konuda Resulullah&#39;ın bir hadisine dayanarak; bazı gazvelerde savaşa katılan ashabıyla meşveret ederek <em>&quot;g&ouml;r&uuml;ş&uuml;n&uuml;z&uuml; bana s&ouml;yleyin&quot;</em> buyuruyor ve ona g&ouml;re davranıyordu diyorlar.</p>\n\n<h3>\n	3- Sahabilerin Sireti:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	a) Beni Saide Sakifesinde birinci halife Ebu Bekr&#39;e biat olayında Resulullah&#39;ın sahabilerinin davranışları.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	b) İkinci halife &Ouml;mer&#39;in emriyle teşkil olan hilafet şurasında halifenin tayin edilmesi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	c) Hz. Ali&#39;nin <em>Nehc-&uuml;l Belağa</em>&#39;daki bazı s&ouml;zleri.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet&#39;tin, halife ve ulul emrin şura ile se&ccedil;iminde ileri s&uuml;rd&uuml;kleri en &ouml;nemli deliller bunlardır, şimdi bunları ayrı ayrı inceleyelim:</p>\n\n<h2>\n	Şura G&ouml;r&uuml;ş&uuml;n&uuml; Savunanların Delillerinin İncelenmesi</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Kur&#39;an-ı Kerim: Kur&#39;an-ı Kerim&#39;de sadece iki yerde Meşverete işaret edilmiştir. Birisi Resulullah&#39; (s.a.a)&rsquo;in şahsıyla ilgili diğeri ise geneli kapsamaktadır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Al-i İmran suresinin129. ayetinden 166. ayetine kadar arka arkaya gelen ve &ouml;nemli bir konudan bahseden ayetlerden biri olan 159. ayetin bir b&ouml;l&uuml;m&uuml; konuyla ilgilidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayetler Resulullah (s.a.a)&rsquo;in gazveleri hakkındadır. Onların bir b&ouml;l&uuml;m&uuml;nde Allah&#39;ın m&uuml;cahidlere olan rahmeti zikredilmekte bir b&ouml;l&uuml;m&uuml;nde onlara nasihat edilmekte ve bir b&ouml;l&uuml;m&uuml;nde ise Resul-i Ekrem (s.a.a)&rsquo;in kendisine bir takım emirler verilmektedir. &Ouml;zellikle şu ayette Resulullah (s.a.a)&rsquo;e hitaben buyrulmaktadır ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Allahın rahmetinden dolayı onlara yumuşak davrandın. Eğer kaba ve katı y&uuml;rekli olsaydın onlar &ccedil;evrenden dağılır giderlerdi. &Ouml;yleyse onları bağışla, onlar i&ccedil;in bağışlanma dile ve iş konusunda onlarla Meşveret et. Eğer azmedersen artık Allah&#39;a tevekk&uuml;l et. Ş&uuml;phesiz Allah, tevekk&uuml;l edenleri sever.&quot;</strong><a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[17]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayetin tefsirinde Ehl-i S&uuml;nnet m&uuml;fessirlerinden Taberi ş&ouml;yle der:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Allah Tebarek ve Teala resul&uuml;ne savaş konusunda ve d&uuml;şmanla karşılaştıklarında ashabının g&ouml;r&uuml;şlerine değer verdiğini ve onlardan yardım aldığını g&ouml;stermek ve ashabın kalbini elde etmek i&ccedil;in onlarla meşveret etmesini emretti. Ger&ccedil;i peygamberin onların g&ouml;r&uuml;şlerine ihtiyacı yoktu, &ccedil;&uuml;nk&uuml; Allah Teala vahy ile ona yol g&ouml;steriyordu.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[18]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Suyuti de bu ayetin tefsirinde İbni Abbas&#39;tan ş&ouml;yle naklediyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayet nazil olunca Resulullah buyurdu ki: <strong>&quot;Ş&uuml;phesiz Allah ve resul&uuml;n&uuml;n diğerleriyle meşveret etmeye ihtiyacı yoktur; ancak Allah Teala &uuml;mmete merhametinden dolayı bu emri vermiştir.&quot;</strong><a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[19]</a> Suyuti s&ouml;zlerinin devamında muhtelif gazvelerde Resulullah&#39;ın, ashabıyla yapmış olduğu meşveretleri saymıştır.</p>\n\n<h2>\n	Resulullah (s.a.a)&#39;ın, Meşveret Ettiği Yerler</h2>\n\n<h3>\n	1- Bedir Gazvesi:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a)&#39;in ilk ve en meşhur olan meşvereti Bedir gazvesinde ashabıyla yaptığı meşverettir. Resulullah (s.a.a), Kureyş ticaret kervanının Ebu S&uuml;fyan başkanlığında Şam&#39;dan Mekke&#39;ye doğru hareket ettiğini haber alınca m&uuml;sl&uuml;manları kervanın mallarını ele ge&ccedil;irmeye davet etti. &Uuml;&ccedil;y&uuml;z on&uuml;&ccedil; kişi Resulullah (s.a.a)&rsquo;in davetine icabet ettiler. Bu topluluğun &uuml;&ccedil;te ikisini ensar, &uuml;&ccedil;te birini de muhacirler oluşturmaktaydı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;sl&uuml;manlar o g&uuml;ne kadar Medine&#39;den d&uuml;şmanla savaşmak amacıyla &ccedil;ıkmadıklarından dolayı savaşa hazırlıklı değillerdi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ebu S&uuml;fyan m&uuml;sl&uuml;manların kafileye saldırarak mallarını ele ge&ccedil;irmek i&ccedil;in Medine&rsquo;den &ccedil;ıktıklarını haber alınca derhal Mekke&#39;ye bir adam g&ouml;ndererek yardım istedi ve kendisi de kafileyi sapa yoldan Mekke&#39;ye g&ouml;t&uuml;rd&uuml;; b&ouml;ylece kafilenin mallarının m&uuml;sl&uuml;manların eline ge&ccedil;mesine engel oldu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Mekke&#39;den de bin kişi mallarını kurtarmak ve savaşa hazırlıklı olmayan &uuml;&ccedil;y&uuml;z on&uuml;&ccedil; m&uuml;sl&uuml;manla savaşmak i&ccedil;in Mekke&#39;den Medine&#39;ye doğru hareket ettiler. B&uuml;t&uuml;n bu haberler Resul-i Ekrem (s.a.a)&rsquo;e ulaşınca ashabını toplayarak, bu konudaki g&ouml;r&uuml;şlerini belirtmelerini istedi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İlk &ouml;nce Ebu Bekr konuştu. Ehl-i S&uuml;nnet tarih&ccedil;ilerinin &ccedil;oğu Ebu Bekr&#39;in ne s&ouml;ylediğini ve g&ouml;r&uuml;ş&uuml;n&uuml;n ne olduğunu yazmamışlardır. Ebu Bekir&#39;den sonra &Ouml;mer kalkarak ş&ouml;yle dedi:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Ya Resulullah! Vallahi bunlar Kureyştirler, aziz oldukları g&uuml;nden bu yana zelil olmamışlardır, kafir oldukları g&uuml;nden beri de iman etmemişlerdir, seninle savaşacakları kesin; sen de onlarla savaşmaya hazır ol.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) &Ouml;mer&#39;e cevap vermedi ve başını &ccedil;evirerek tekrar <strong>&quot;g&ouml;r&uuml;ş&uuml;n&uuml;z&uuml; bana s&ouml;yleyin&quot;</strong> buyurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;mer&#39;in s&ouml;zleri diğerlerini korkutmadı. Mikdad yerinden kalkarak</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Ya Resulullah! Allah&#39;ın emrini yerine getir ve bil ki biz senin yanındayız. İsrailoğulları&#39;nın, peygamberlerine s&ouml;yledikleri gibi &#39;Sen git rabbinle, onlarla savaş, biz buradayız&#39; s&ouml;zlerini ağzımıza almayız; biz ancak: &#39;Sen rabbinle onlarla savaş, biz de seninle gelip onlarla savaşacağız. Vallahi eğer sen bizi Berk-il Gumad&#39;a - Yemen yolundaki deniz sahiline- g&ouml;t&uuml;rsen de seninle geleceğiz.&quot; deriz.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) Mikdad hakkında dua ederek tekrar: <strong>&quot;Ey millet! G&ouml;r&uuml;ş&uuml;n&uuml;z&uuml; bana s&ouml;yleyin&quot;</strong> diye buyurdu. Resulullah &quot;ey millet&quot; kelimesinden ensarı kasdetmekteydi. &Ccedil;&uuml;nk&uuml; ensar Resulullah&#39;a biat edince Medine&#39;de kendisini savunacaklarına ve her t&uuml;rl&uuml; zarardan koruyacaklarına dair s&ouml;z vermişlerdi. Resulullah Ensarı ilk kez Medine&#39;den dışarı &ccedil;ıkarmıştı ve onlardan şehir dışında savaşa katılmaları i&ccedil;in g&ouml;r&uuml;şlerini belirtmelerini istiyordu. Dolayısıyla ensarın ileri gelenlerinden olan Sa&#39;d b. Muaz yerinden kalkarak:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Ya Resulullah! Galiba bizden bir cevap bekliyorsun?&quot;dedi</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah: Evet dedi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Sa&#39;d: Ben b&uuml;t&uuml;n ensardan yana konuşuyorum; ger&ccedil;ekte Allah Teala&#39;nın emri başka birşey olabilir. Ya Resulullah! Biz sana iman ettik, s&ouml;zlerinin hak olduğuna tanıklık ettik ve sana itaat edeceğimize dair s&ouml;z verdik.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ya Resulullah! Yoluna devam et; vallahi kendini denize atsan biz de seninle birlikte kendimizi denize atacağız....&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Sa&#39;d&#39;ın konuşması bitince Resul-i Ekrem (s.a.a.) buyurdu ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Allah&#39;ın bereketiyle gidin; Allah Teala beni iki zaferden biri ile m&uuml;jdeledi: Ya ticaret kervanını ele ge&ccedil;ire&ccedil;eksiniz ya da savaş meydanında onlara &uuml;st&uuml;n geleceksiniz. Vallahi onların helak oldukları yeri şu anda g&ouml;zlerimin &ouml;n&uuml;nde g&ouml;r&uuml;r gibiyim.&quot;</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Daha sonra Kureyş&rsquo; başlarının helak oldukları yerleri bir bir onlara g&ouml;sterdi. Ashab Resulullah&#39;ın bu hareketinden ticaret kervanının ellerinden ka&ccedil;tığını, yakında zorlu ve kanlı bir savaşın olacağını anlamışlardı.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[20]</a></p>\n\n<h3>\n	2- Uhud Gazvesi:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Bedir savaşından bir yıl sonra Uhud savaşı vuku buldu. Resulullah ve Ensarın ileri gelenleri Medine&#39;de kalarak şehrin sınırında m&uuml;şriklerle karşılaşmayı uygun g&ouml;r&uuml;yorlardı. Ancak sahabenin gen&ccedil;leri ve Hamza gibi bazı savaş&ccedil;ılar Medine&#39;nin dışında savaşmayı tercih ediyorlardı. bazıları: &quot;Medine&#39;de kalacak olursak m&uuml;şrikler bizim zayıf olduğumuzu ve korktuğumuzu sanacaklar&quot; diyorlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Sonunda ikinci g&ouml;r&uuml;ş kabul edildi ve Resulullah (s.a.a) evine giderek savaş elbiselerini giydi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	D&uuml;şmanla Medine&#39;nin dışında savaşmakta ısrar edenler Resulullah (s.a.a)&rsquo;in yokluğunda pişman oldular. Tam o sırada Resul-i Ekrem (s.a.a) savaş elbisesini giyinmiş olarak evden &ccedil;ıktı. Bu grup Peygamber&rsquo;in yanına gelerek:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Sizin karşınızda direnmeye hakkımız yok. Emrinize uyarak d&uuml;şmanla şehrin i&ccedil;inde savaşacağiz.&quot; dediler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) onlara cevap olarak ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Ben daha &ouml;nce size bu teklifi sundum, ama siz kabul etmediniz. Artık olmaz ve Allah Teala, d&uuml;şmanıyla arasında h&uuml;k&uuml;m edinceye kadar giymiş olduğu savaş elbisesini &ccedil;ıkarması Resulullah&#39;a yakışmaz.&quot;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[21]</a></p>\n\n<h3>\n	c- Hendek Gazvesi:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah&#39;ın meşveret ettiği &uuml;&ccedil;&uuml;nc&uuml; yer Hendek gazvesidir. Vakidi bu konuda ş&ouml;yle yazıyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Genellikle savaş hususunda ashabıyla &ccedil;ok meşveret ederdi. Resulullah (s.a.a) g&ouml;r&uuml;şlerini belirtmelerini isteyerek ş&ouml;yle buyurdu: D&uuml;şmanla savaşmak i&ccedil;in Medine&#39;nin dışına mı &ccedil;ıkalım, yoksa şehirde kalarak savunma savaşımı yapalım?...<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[22]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah d&uuml;şmanla savaşmak i&ccedil;in &ccedil;eşitli yollar g&ouml;sterdi. Ashaptan bazıları g&ouml;r&uuml;şlerini belirttiler. Selman-i Farsi şehrin etrafında hendek -&ccedil;ukur- kazmayı &ouml;nererek ş&ouml;yle dedi:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Ya Resulullah! Biz İran&#39;da d&uuml;şmanla savaştığımızda atlı savaş&ccedil;ılardan korunmak i&ccedil;in şehrin etrafına derin ve geniş &ccedil;ukurlar kazardık. Acaba Resulullah (s.a.a) bu &ouml;neriye ne buyururlar?&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;sl&uuml;manlar Uhud savaşındaki acı hatıralarını dikkate alarak hepsi Selman-i Farsi&#39;nin &ouml;nerisini kabul ettiler. Bunun &uuml;zerine Resulullah (s.a.a) şehrin etrafına hendek kazılmasını emretti. Beni Kurayze kalesinin bulunduğu b&ouml;lge dışında şehrin etrafına hendek kazılarak d&uuml;şmanın gelmesini beklediler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu muharebede Kureyş m&uuml;şrikleri, Gatfan kabilesi ve Hayber yahudileriyle birleşerek tam techizatlı onbin savaş&ccedil;ı ile sayı y&ouml;n&uuml;nden az ve g&uuml;&ccedil; y&ouml;n&uuml;nden zayıf ve fakir m&uuml;sl&uuml;manlara &ouml;nemli bir darbe indirmek i&ccedil;in Medine &uuml;zerine y&uuml;r&uuml;yerek şehri kuşattılar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;şrikler hendeğe ulaşınca hayretle atlarından indiler. İlk kez b&ouml;yle bir savaş metoduyla karşılaşıyorlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	G&uuml;nlerin ge&ccedil;mesine rağmen herhangi bir gelişme yoktu, bu engel Beni Kurayze kalesinin bulunduğu b&ouml;lge dışında Medine&#39;ye girmeyi imkansızkılmıştı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Menfaat&ccedil;ı ve fırsat peşinde olan Beni Kurayze yahudileri Resul-i Ekrem ve Evs kabilesiyle anlaşmalarını bozarak d&uuml;şman ordusuyla bağlantıya ge&ccedil;tiler. Kendilerinin i&ccedil;eriden, onların ise dışardan&nbsp; saldırarak m&uuml;sl&uuml;manların ortadan kaldırılması kararlaştırılmıştı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Beni Kurayze&#39;nin anlaşmayı bozması Medine&#39;yi kesin tehlikeye d&uuml;ş&uuml;rd&uuml; ve m&uuml;sl&uuml;manlar &ccedil;oluk-&ccedil;ocukları ve mallarının her an yahudilerin saldırısına uğrayabileceğinden endişelenmeye başla-dılar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kuşatma uzun s&uuml;rd&uuml;ğ&uuml; i&ccedil;in Medine&#39;de yiyecek sıkıntısı hissedilmeye başladı. M&uuml;sl&uuml;manların Medine&#39;de ve hendeğin bu tarafında bulunan Beni Kurayze Yahudilerinin anlaşmayı bozmalarından doğan endişe ise b&uuml;t&uuml;n dertlerin &uuml;st&uuml;nde yer alıyordu. Bu olumsuzlukların bir arada ortaya &ccedil;ıkması m&uuml;sl&uuml;manların endişelerini iyice artırıyordu; &ouml;yleki bu durum Resulullah (s.a.a)&#39;in ellerini a&ccedil;arak:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Allah&#39;ım! Senden ahd ve vaadini yerine getirmeni isti-yorum...&quot; </strong>diye dua etmesine sebep oldu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kuşatmanın uzun s&uuml;rmesini fırsat bilen m&uuml;nafıklar, ashab arasında ihtilaf &ccedil;ıkararak m&uuml;sl&uuml;manların moralini bozmağa &ccedil;alışıyorlardı. Sonu&ccedil;ta bunu başardılar, b&ouml;ylelikle onlardan bazılarının iki y&uuml;zl&uuml;l&uuml;ğ&uuml; ve m&uuml;nafıklığı ortaya &ccedil;ıktı. B&uuml;t&uuml;n bu olaylar ve birbirini izleyen şaialar ashabı &ccedil;&ouml;kertmişti. D&uuml;şmana karşı hendeğin gerisinde n&ouml;bet tutan ve d&uuml;şman ok&ccedil;ularının atış menzilinde bulundukları i&ccedil;in yerlerinden doğrulmaları m&uuml;mk&uuml;n olmayan Resulullah (s.a.a) ve yakın ashabı, m&uuml;sl&uuml;manların morallerinin bozuk olmasından dolayı ıztırap &ccedil;ekiyorlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	M&uuml;sl&uuml;manların yenilgisinin &ouml;ng&ouml;r&uuml;ld&uuml;ğ&uuml; b&ouml;yle bir ortamda ashaptan bazıları itiraz etmeye ve yakınmaya başladılar; hatta bazıları hadlerini aşıp Resulullah (s.a.a)&rsquo;ın s&ouml;zleriyle alay ederek ş&ouml;yle diyorlardı: &quot;Muhammed Kisra ve Kayser hazinelerini bize m&uuml;jdeliyor, oysa ki bizlerden bir kimse suya bile el uzatamıyor! Allah ve Resul&uuml;&rsquo;n&uuml;n bize m&uuml;jdesi ancak bir aldatmadır.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) durumun daha da k&ouml;t&uuml;leşmesinin ve ordu arasındaki tefrikanın &ouml;n&uuml;n&uuml; alabilmek i&ccedil;in d&uuml;şman saflarında ihtilaf yaratarak onların birliğini dağıtmayı d&uuml;ş&uuml;nd&uuml;. Dolayısıyla Medine hurmalarından bir pay alma karşılığı m&uuml;sl&uuml;manlarla savaşmaktan &ccedil;ekilmesi ve d&uuml;şman saflarında ihtilaf oluşturması i&ccedil;in Uyayne ile bağlantı kurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu hedef doğrultusunda, defalarca git gellerden sonra bu alanda daha fazla g&ouml;r&uuml;şmek ve anlaşma imzalamak i&ccedil;in nihayet Gatfan kabilesinin başkanı Uyayne&#39;yi kabile b&uuml;y&uuml;klerinden on kişiyle birlikte hendeğe getirebildiler. Ashab da toplanmıştı Resulullah (s.a.a) bu iş karşılığında Medine hurmasının bir payını Uyayne&#39;ye vermeyi &ouml;nerdi, anlaşmayı yazmak i&ccedil;in kalem ve kağıt getirmelerini emretti, sonra Gatfan kabilesiyle bu anlaşma hakkında ashabın g&ouml;r&uuml;ş&uuml;n&uuml; sordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ashaptan bir grup dediler ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu iş Allah&#39;ın emriyse yapılmasını emredin biz de uyalım, eğer Allah&#39;ın emri değilse sizin emriniz ise yine, biz emrinize itaat ederiz. Yok eğer bu ikisinin hi&ccedil; biri değil, sadece tedbir ve bir &ccedil;are bulmak i&ccedil;inse biz Gatfan kabilesine kılı&ccedil; darbesinden başka bir şey vermeyiz.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) onlara cevaben ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Hayır! Arabın tek v&uuml;cut halinde bize karşı cephe oluşturduklarını g&ouml;r&uuml;nce buna bir &ccedil;are bulmak ve onların sizinle savaşmalarını engellemek istedim.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ashab tarafından konuşan Sa&#39;d b. Muaz ve Sa&#39;d b. Ubade Allah&#39;a hamdederek &quot;Biz Gatfan kabilesine ancak kılı&ccedil;larımızı tattıracağız&quot; dediler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah: &quot;&Ouml;yleyse anlaşmayı yırtın.&quot; buyurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Sa&#39;d b. Muaz anlaşmayı yırttı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Başından beri b&uuml;t&uuml;n bu tartışmalara tanık olan Uyayne yerinden kalkarak dedi ki: &quot;Elbette bitmek &uuml;zere olan bu iş sizin hayrınızaydı.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bunun &uuml;zerine Uyayne ile İbadi Bişr arasında tartışma &ccedil;ıktı ve sonunda Resulullah (s.a.a) herkesin duyacağı y&uuml;ksek bir sesle Uyayne&#39;ye hitaben buyurdu ki: &quot;D&ouml;n&uuml;n gidin; bizim aramızda kılı&ccedil;lar h&uuml;kmedecektir.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Uyayne b&uuml;t&uuml;n &uuml;mitlerinin suya d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;nce kendi halini ş&ouml;yle dile getirdi:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot;Biz bu savaşta hi&ccedil;bir şey elde etmedik ve kendi isteğimizle buraya gelmedik. Kureyş bizim ne ama&ccedil;la Muhammed&#39;le bağlantı kurduğumuzu bilecek olurlarsa ahdimize sadık kalmadığımızı anlar ve bundan b&ouml;yle bize g&uuml;venmezler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Gatfan kabilesinin ileri gelenleri bunun &uuml;zerine Kureyş m&uuml;şriklerine yardımcı olmaktan &ccedil;ekindiler ve sonunda Resulullah (s.a.a) hedefine ulaştı.</p>\n\n<p align=\"center\" style=\"margin-left:14.2pt;\">\n	*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;*</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) Bedir, Uhud ve Hendek savaşları dışındaki savaşlarda da bazı meşveretler yapmıştır. Konu uzamaması i&ccedil;in onlara değinmeyecegiz.</p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	Meşveret Olaylarını İnceleme</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Evet! Kur&#39;an-ı Kerim&#39;de Resulullah&#39;ın, ashabıyla istişare etmesi emredilmiştir; ancak bu sadece savaş konusundadır. B&uuml;t&uuml;n tarih&ccedil;iler Resulullah (s.a.a)&rsquo;in İslam d&uuml;şmanlarıyla savaşlarını ve ashabıyla yaptığı meşveretleri kitaplarında kaydetmişlerdir. Resulullah (s.a.a)&rsquo;in savaş dışında ashabıyla meşveret ettiğine hatta bir yerde bile rastlanmamaktadır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Şimdi Resulullah&#39;ın, ashabıyla meşveret ettiği konuları ele alarak her birini ayrı ayrı inceleyelim.</p>\n\n<h3>\n	1- Ayeti Kerime</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Savaş alanlarında Resulullah&#39;a meşveret etmesini emreden ayette bunun sebep ve hikmeti de beyan edilmiştir. Ayetin başında diyor ki: <strong>&quot;Allah&#39;ın rahmetinden dolayı, onlara yumuşak davrandın. Eğer kaba, katı y&uuml;rekli olsaydın onlar &ccedil;evrenden dağılır giderlerdi...&quot;</strong> ve sonra da buyuruyor ki: <strong>&quot;İş konusunda onlarla Meşveret et. Eğer azmedersen artık Allah&#39;a tevekk&uuml;l et.&quot;</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayetten anlaşıldığı &uuml;zere; Resulullah ashabının g&ouml;r&uuml;ş&uuml;ne g&ouml;re davranmak i&ccedil;in değil, onların g&ouml;nl&uuml;n&uuml; almak i&ccedil;in meşveret ediyordu. Bu ayeti kerimenin tefsirinde Ehl-i S&uuml;nnet m&uuml;fessirleri de bunu tasrih etmişlerdir. Daha &ouml;nce &ouml;rnek olarak Taberi ve Suyuti gibi&nbsp; Ehl-i S&uuml;nnet&#39;in&nbsp; b&uuml;y&uuml;k alimlerinin bu alandaki g&ouml;r&uuml;şlerini nakletmiştik.</p>\n\n<h3>\n	2- Meşverette Resulullah (s.a.a)&#39;in Tavrı</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	a) Bedir savaşında:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a)&rsquo;in ashabıyla istişare etmekteki amacı onların g&ouml;r&uuml;şlerine g&ouml;re amel etmek değildi. Bu vesileyle kendi g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklayıp onlara g&ouml;revlerini, vazifelerini bildirmekti.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	D&uuml;şmanın ticaret mallarını ele ge&ccedil;irmek i&ccedil;in şehrin dışına &ccedil;ıkan ve savaş hazırlığı olmayan az m&uuml;sl&uuml;man bir grup Medine&#39;den uzak bir &ccedil;&ouml;lde ganimetleri ka&ccedil;ırmanın şaşkınlığını yaşarken Resulullah (s.a.a) ashabını sayı ve silah g&uuml;c&uuml; a&ccedil;ısından kendilerinden &uuml;&ccedil; kat daha g&uuml;&ccedil;l&uuml; olan Kureyş gibi &ccedil;ok kinli bir d&uuml;şmanla savaşmaya hazırlamak istiyordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bunu ise bir &ouml;ğretmenin asıl konuyu &ouml;ğrencilerine &ouml;ğretebilmek i&ccedil;in yararlandığı soru ve cevap y&ouml;ntemine benzetebiliriz.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) onlara &lsquo;kafile elinizden ka&ccedil;tı buna karşılık sizinle savaşmak i&ccedil;in tam techizatlı bir ordu Mekke&#39;den hareket etmiş bulunmaktadır. Onlarla burada mı savaşalım yoksa Medine&#39;ye geri d&ouml;nerek orada mı mevzilenelim?&rsquo; diyerek ashabını olaylardan haberdar etti ve onları savaşa hazırladı; ayrıca Allah ve resulunun emri karşısında itaat ve teslimiyetlerini g&ouml;stermeleri, Allah ve resulunun rızasını her şeyin &uuml;zerinde g&ouml;rmeleri ve saklı duygularını a&ccedil;ığa vurmaları i&ccedil;in zaman tanıdı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ashab bu şartlar altında ve Resulullah&#39;ın &ouml;nderliğinde d&uuml;şmanla savaşa hazır olduklarını ilan ettiklerinde Peygamber (s.a.a) onlara: &quot;Biz onlarla savaşacağız. Allah Teala zafere kavuşacağımızı bana m&uuml;jdeledi. Kureyş azgınları burada ve şurada helak olacaklar&quot; diye&nbsp; buyurarak onların helak olacakları yerleri bir bir g&ouml;sterdi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Buna dayanarak şunu s&ouml;yleyebiliriz, Resulullah (s.a.a) onların g&ouml;r&uuml;şleri doğrultusunda değil, kendi yapmak istediğini bu metodla beyan etmiş ve istediği sonuca da ulaşmıştır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Şu soru sorulabilir: O halde ni&ccedil;in Resulullah (s.a.a), ashabını ticaret kervanına saldırmak adı altında Medine&#39;den &ccedil;ıkardı?!</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Cevap olarak şunu s&ouml;yleyebiliriz: Bunun bir takım hikmetleri vardı. Mesela Resulullah (s.a.a)&rsquo;in bu hareketi, Kureyş&#39;in hi&ccedil;e saydığı ve &ouml;nemsemediği k&uuml;&ccedil;&uuml;k bir grup m&uuml;sl&uuml;manın ticaret kervanını ele ge&ccedil;irmek i&ccedil;in Medine dışına &ccedil;ıkması t&uuml;m Arabistan&#39;da b&uuml;y&uuml;k bir yankı yaptı. Kureyş &uuml;n ve ş&ouml;hretine leke d&uuml;ş&uuml;rmemek, m&uuml;sl&uuml;manların&nbsp; yapmış olduğu bu saldırıyı engelleyebilmek i&ccedil;in Medine&#39;ye doğru tam te&ccedil;hizatlı bir ordu g&ouml;ndermek zorunda kaldı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu k&uuml;&ccedil;&uuml;k, zayıf ve adsız grubun, meşhur ve g&uuml;&ccedil;l&uuml; bir ordunun karşısında durup onunla savaşması her yanda konuşulmasına ve ş&ouml;hretinin her tarafta yankı yapmasına sebep oldu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Savaş hazırlığı olmayan, sadece bir ticaret kervanının mallarını ele ge&ccedil;irmek i&ccedil;in Medine dışına &ccedil;ıkan bu k&uuml;&ccedil;&uuml;k grup, sayı a&ccedil;ısından kendisinden kat kat fazla ve d&ouml;nemin g&uuml;&ccedil;l&uuml; silahlarıyla donanmış olan bir orduyla savaşarak onları yenilgiye uğratması, meşhur kahramanlarının &ccedil;oğunu kana boyaması, bir kısmını esir alırken, geri kalan kısmını ise&nbsp; ka&ccedil;mak zorunda bırakması &ccedil;ok &ouml;nemli bir olaydır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Maddi g&uuml;ce sahip olmayan k&uuml;&ccedil;&uuml;k grup sadece peygamberinin risaletine olan imanlarından aldıkları g&uuml;&ccedil;le&nbsp; d&uuml;şmanı yenilgiye uğratarak, arapların en g&uuml;&ccedil;l&uuml; tağutunu yenerek, onun itibar ve g&uuml;c&uuml;n&uuml; ortadan kaldırarak evlerine geri d&ouml;n&uuml;yorlardı. Bu da &ccedil;evrede ki kabilelerin i&ccedil;ine korku d&uuml;ş&uuml;r&uuml;yor, m&uuml;sl&uuml;manlara g&uuml;&ccedil;l&uuml;, heybetli bir grup g&ouml;z&uuml;yle bakmalarına, saygı g&ouml;stermelerine b&ouml;ylelikle Arap yarımadasında etkili bir g&uuml;&ccedil; olarak s&ouml;zkonusu edilmelerine sebep oluyordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	b) Uhud Gazvesinde:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Savaş taktiği a&ccedil;ısından m&uuml;sl&uuml;manların Medine&#39;de kalarak direnişleriyle d&uuml;şmanı dize getirmeleri daha iyiydi. Ancak ashabın kendi arasında vuku bulan tartışmalar ve Resulullah (s.a.a) ile konuşmalarından sonra Medine&#39;de kalmak m&uuml;sl&uuml;manların morallerinin zayıflamasına ve d&uuml;şmandan korkmakla su&ccedil;lanmalarına sebep olurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ilk &ouml;nce Resulullah (s.a.a) ve ashabın ileri gelenleri Medine&#39;de kalmaktan yanaydılar, ancak gen&ccedil;ler ve &uuml;mmetin silahş&ouml;rleri duygularını a&ccedil;ığa vurunca Resulullah (s.a.a) eve giderek savaş elbisesini kuşanıp dışarı &ccedil;ıktı. Bu arada, Medine dışına &ccedil;ıkmaya ısrar edenler, pişman olup Resul-i Ekrem (s.a.a)&rsquo;in huzuruna &ccedil;ıkarak pişmalıklarını a&ccedil;ıkladılar ve &quot;Medine&#39;de kalalım&quot; dediler. Ancak Resulullah (s.a.a): <strong>&quot;Ben daha &ouml;nce size bu teklifi sundum, ama siz kabul etmediniz. Artık olmaz ve Allah Teala, d&uuml;şmanıyla arasında h&uuml;k&uuml;m edinceye kadar giymiş olduğu savaş elbisesini &ccedil;ıkarması Resulullah&#39;a yakışmaz</strong> &quot; diye buyurdu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Son anda b&uuml;t&uuml;n ashap Medine&#39;de kalmakta ittifak ettikleri halde Resulullah kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re davrandı. &Ccedil;&uuml;nk&uuml; Resulullah bu hareketiyle &uuml;mmetini yetiştirmek, ruhlarını eğitmek ve g&uuml;&ccedil;lendirmek istiyordu.</p>\n\n<h3>\n	c) Hendek Gazvesinde:</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Hendek savaşında da savaş hilesine başvurulduğu g&ouml;r&uuml;lmek-tedir. Kureyş, Gatfan ve Hayber yahudileri m&uuml;sl&uuml;manların k&ouml;k&uuml;n&uuml; kazımak i&ccedil;in birleşiyorlar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Selman-i Farsi&#39;nin &ouml;nerisinin kabul edilmesi &uuml;zerine Medine &ccedil;evresinde hendek kazılıyor ve m&uuml;sl&uuml;manlar hendeğin arkasında mevzileniyorlar. Savaş d&uuml;şmanın lehine d&ouml;n&uuml;şt&uuml;ğ&uuml; i&ccedil;in onlarla m&uuml;ttefikleri arasında ayrılık, tefrika &ccedil;ıkarmak gerekiyor. Resulullah (s.a.a) Gatfan kabilesinden on kişiyi g&ouml;r&uuml;şme adı altında&nbsp; d&uuml;şmanın safından ayırmak i&ccedil;in Medine&#39;ye &ccedil;ekiyor. M&uuml;zakere başlıyor, onlar Kureyş ve yahudilerden ayrılmak, d&uuml;şmanı savaşı terketmeye zorlamak &uuml;zere Resulullah (s.a.a)&rsquo;in &ouml;nerisini kabul ediyorlar. Ancak bu alanda s&ouml;zleşme imzalanmadan &ouml;nce ensar, &quot;biz kafirlere kılı&ccedil; yarasından başka bir şey vermeyiz&quot; diyorlar. Sonu&ccedil;ta Resulullah (s.a.a)&rsquo;in muvafakatıyla s&ouml;zleşme yırtılıyor ve Gatfan kabilesinden olan on kişi eli boş ve utan&ccedil;la karargahlarına geri d&ouml;n&uuml;yorlar. Ama bu hareket beklenen sonucuna ulaşıyor ve Gatfan kabilesinin i&ccedil;ine Kureyş&#39;e yardım etme ve m&uuml;sl&uuml;manlarla savaşma konusunda ş&uuml;phe d&uuml;ş&uuml;r&uuml;yor.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi Resulullah (s.a.a) b&uuml;t&uuml;n bu alanlarda d&uuml;şmanla nasıl savaşılması gerektiği hakkında ashabıyla istişare etmiştir, ama savaşma veya savaşmama hakkında meşveret etmemişlerdir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bedir savaşında savaş şurasında şu konu s&ouml;zkonusuydu: Sizler ticaret kervanının mallarını ele ge&ccedil;irmek ve az sayıda kişiyle karşılaşmak i&ccedil;in buraya geldiniz. Şimdi g&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi ticaret kervanı ka&ccedil;tı, karşınızda sayıca ve silah g&uuml;c&uuml; olarak sizden &uuml;&ccedil; kat daha fazla, bir g&uuml;&ccedil; var. Şimdi ne yapmamız gerekiyor sizce; burada kalıp elimizde olan bu imkanlarla mı d&uuml;şmanla savaşalım, yoksa Medine&#39;ye d&ouml;nerek orada mı mevzilenelim?</p>\n\n<p style=\"margin-left:14.2pt;\">\n	D&uuml;şmanla savaşılmasında ş&uuml;phe yoktu. Ama nasıl ve nerede savaşılması &uuml;zerinde konuşuluyordu.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Uhud savaşında da aynı konu &uuml;zerinde konuşuldu. Yani Medine dışında mı yoksa Medine&#39;de mi d&uuml;şmanla savaşılmalıydı?</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hendek savaşında Resulullah (s.a.a) savaş şurasının reyi ve Selman-i Farsi&#39;nin &ouml;nerisiyle hendek kazılmasına muvafakat etti.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kısaca Allah ve Resul&uuml;&rsquo;n&uuml;n emri ve h&uuml;km&uuml;n&uuml; red ya da kabul etmek konusunda meşveret etmek anlamsızdır. Ancak emir ve h&uuml;km&uuml;n nasıl uygulanabilirliği &uuml;zerinde konuşulup oylama yapılabilir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	A&ccedil;ıktır ki, emrin keyfiyeti ve nasıl uygulanması gerektiği konusunda yine Allah ve Resul&uuml; tarafından emir gelirse hi&ccedil; kimsenin o alanda g&ouml;r&uuml;ş belirtmeye, neden ve ni&ccedil;in diyerek sebep sormaya veya muhalefet etmeye hakkı yoktur. Allah Teala bu hususta Kur&#39;an-ı Kerim&#39;de buyuruyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Allah ve Resul&uuml;, bir işe h&uuml;kmettiği zaman, m&uuml;min olan bir erkek ve m&uuml;min olan bir kadın i&ccedil;in o işte kendi isteklerine g&ouml;re se&ccedil;me hakkı yoktur. Kim Allah&#39;a ve Resul&uuml;&#39;ne isyan ederse, artık ger&ccedil;ekten o, apa&ccedil;ık bir sapıklıkla sapıtmıştır.&quot;</strong><a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong><strong>[23]</strong></strong></a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;İşleri kendi aralarında şura ile olanlar&quot;</strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><strong><strong>[24]</strong></strong></a> ayetine gelince konunun başında da belirttiğimiz gibi Ehl-i S&uuml;nnet alimleri bu ayete dayanarak halifenin de, şura ve oylamayla se&ccedil;ilmesi gerektiğini ileri s&uuml;rmekteler. &Ccedil;&uuml;nk&uuml; ayet buyuruyor ki, <strong>&quot;İşleri kendi aralarında şura iledir.&quot;</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ama bu g&ouml;r&uuml;ş doğru değildir &ccedil;&uuml;nk&uuml; Ahzap suresinde yeralan&nbsp; Allah ve Resul&uuml; h&uuml;kmettikten sonra hi&ccedil; bir m&uuml;min erkek ve kadının o işte se&ccedil;me ve kendi oyuna g&ouml;re davranma hakkıolmadığını a&ccedil;ıklıyor.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	O halde Allah ve Resul&uuml; imamet ve hilafet meselesinde olduğu gibi, bir işin h&uuml;km&uuml;n&uuml; ve m&uuml;sl&uuml;manların vazifelerini beyan etmişse o alanda meşveret ve oylama anlamsızdır. Bu a&ccedil;ık emre, bir kimse başkaldırır ve karşı &ccedil;ıkacak olursa a&ccedil;ık bir sapıklığa d&uuml;şm&uuml;ş olur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Allah ve Resul&uuml; her konuda olduğu gibi imamet ve hilafet konusununda da, ilah&icirc; h&uuml;km&uuml; beyan etmiş, m&uuml;sl&uuml;manların vazifelerini bildirerek hi&ccedil;bir soru ve ş&uuml;pheye yer bırakmamıştır. Gerekli emirleri kendileri vermiş ve artık istişare ve oylamaya gerek kalmamıştır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu iki ayeti bir arada mutalaa ettiğimizde, ayette ge&ccedil;en g&ouml;r&uuml;ş alış-verişi ve meşveretin Allah ve Resul&uuml; tarafından bir h&uuml;k&uuml;m ve emir verilmediği durumlara mahsus olduğu ortaya &ccedil;ıkar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Şimdi Ehl-i S&uuml;nnet&#39;in şura ve şurayla ger&ccedil;ekleşen İslam h&uuml;kumetinin meşruiyeti konusunda delillerini g&ouml;z &ouml;n&uuml;nde bulundurarak tekrar asıl konumuza d&ouml;n&uuml;yoruz. Acaba İslam&#39;ın ilk d&ouml;neminde herhangi bir zaman b&ouml;yle bir şey ger&ccedil;ekleşti mi, halifeler meşveret ve oylamayla mı hilafete ulaştılar?</p>\n\n<h3>\n	Ebu Bekir ve &Ouml;mer&rsquo;in Hilafeti</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Ebu Bekr&#39;in hilafetinde asıl rol&uuml; oynayan &Ouml;mer&#39;in, Ehl-i S&uuml;nnet&#39;in <em>Sahih-i Buhari, M&uuml;sned-i Ahmed, Sire-i İbn-i Hişam</em> vs. gibi muteber kaynaklarında Ebu Bekr&#39;in hilafeti konusunda ş&ouml;yle dediğini g&ouml;rmekteyiz:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&quot; Ebu Bekr&#39;e biat d&uuml;ş&uuml;n&uuml;lmeksizin yapılan bir iş idi; evet! B&ouml;yleydi ve Allah şerrini uzaklaştırdı...&quot; S&ouml;z&uuml;n&uuml;n sonunda da diyor ki: &quot;Tekrar hilafette bu y&ouml;nteme d&ouml;necek olursa onu &ouml;ld&uuml;r&uuml;n!&quot;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[25]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu konunun tefsilatı <em>Abdullah b. Seba</em> kitabının birinci cildinde, Sakife konusunda ge&ccedil;miştir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ebu Bekr&#39;den sonra &Ouml;mer hilafete ge&ccedil;ti. Ş&ouml;yle ki, Ebu Bekr &ouml;l&uuml;m yatağında &Ouml;mer&#39;i hilafete se&ccedil;erek bu konuyu resmi bir mektupta vurguladı. Halk da halifenin &Ouml;mer hakkındaki bu emrini kabul etti.</p>\n\n<h3>\n	Osman&#39;ın Hilafeti</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;mer, kendisinden sonra hepsi muhacirlerden olan altı kişilik bir şuranın kurulmasını emretti. O şurada ensardan bir kişi bile yoktu.&nbsp; Şuranın en ilgi &ccedil;ekici yanı ise Osman&#39;ın kayınbiraderi olan Abdurrahman b. Avf&#39;ın g&ouml;r&uuml;ş&uuml;ne &ouml;zel bir avantaj vermiş olmasıydı. Yani şura iki gruba ayrılacak olursa Abdurrahman&#39;ın bulunduğu taraf kazanacaktı. Hatta Abdurrahman, birine biat etse diğerlerinin de ona uymalarını belirtmişti!<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[26]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	İkinci halife &Ouml;mer&#39;in kendisinden sonraki halifenin se&ccedil;imi i&ccedil;in oluşturulmasını emrettiği şuranın durumu da buydu!</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ehl-i S&uuml;nnet mektebinin &ouml;nc&uuml; ve &ouml;nderleri hilafete b&ouml;yle ulaştılar. B&uuml;t&uuml;n bunlara rağmen onların oylama ve meşveretle hilafete se&ccedil;ildiklerini s&ouml;ylemek ya &ccedil;ok iyimserlikten ya da k&ouml;r&uuml;k&ouml;r&uuml;ne bir taassuptan kaynaklanmaktadır.</p>\n\n<h3>\n	Hz. Ali&#39;nin S&ouml;zleri</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	Hz. Ali, Osman&#39;ın &uuml;&ccedil;&uuml;nc&uuml; halife olarak se&ccedil;ildiği altı kişilik şuranın &uuml;yelerinden biri sayılmaktaydı. Osman&#39;ın &ouml;ld&uuml;r&uuml;lmesinden sonra halkın ısrarı &uuml;zerine hilafeti kabul etti.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hz. Ali şahsen, kendi h&uuml;kumeti d&ouml;neminde Muaviye&#39;nin, Amr b. As&#39;ın, Talha, Z&uuml;beyr, &Uuml;mm-&uuml;l M&uuml;minin Aişe&#39;nin, Emeviler&#39;in diğer başkalarının ve taraftarlarının s&uuml;rekli tahrikleriyle karşılaşınca onlara kendi mantıklarıyla -ki kendisinden &ouml;nceki &uuml;&ccedil; halifenin hilafetinin meşruiyetine itiraf ediyorlardı- karşılık vermek ve ikna etmek zorunda kaldı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ccedil;&uuml;nk&uuml;, Hz. Ali onlarla mantıklarının dışında bir delille konuşacak olsaydı s&ouml;zlerini kabul etmezlerdi.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kısacası, Hz. Ali&#39;den &ouml;nceki &uuml;&ccedil; halifelerden hi&ccedil;biri m&uuml;sl&uuml;manların meşveretiyle hilafete ge&ccedil;memişlerdir. İlk &uuml;&ccedil; hali-fenin m&uuml;sl&uuml;manların meşveretiyle hilafete ge&ccedil;tiklerini, dolayısıyla İslam&#39;da meşru h&uuml;kumetin, ve ululemrin halkın g&ouml;r&uuml;ş&uuml;ne bağlı olması gerektiğini ileri s&uuml;rmek ve halk kimi se&ccedil;erse hakim ve ululemr o olması gerektiğini iddia etmek insafsızlıktır.</p>\n\n<h3>\n	Dikkat Edilmesi Gereken Bir Nokta</h3>\n\n<p style=\"margin-left:14.2pt;\">\n	S&ouml;m&uuml;r&uuml; &uuml;lkelerinin İslam &uuml;lkelerine ve Orta Doğu&#39;ya k&uuml;lt&uuml;rel ve siyasi hakimiyetlerinden sonra &quot;demokrasi&quot; gibi ağızdan ağıza dolaşan bir takım kavramların yayılması sonucu batı d&uuml;ş&uuml;nce hayranı bazı aydınlar kendilerini tamamen onlara teslim ettiler ve hatta onların inan&ccedil; ve d&uuml;ş&uuml;ncelerinin propagandasını da yaptılar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu aydınlar batıya ait olan &quot;&ouml;zg&uuml;rl&uuml;k&quot; anlayışı i&ccedil;in İslam&#39;da da bir delil bulmaya, batı demokrasisinin kurallarını İslam dininde de aramaya başladılar. Bu y&uuml;zdendir ki &quot;şura yoluyla ulu-l emrin tayini&quot; bahsinde bir takım demokratik delil g&ouml;stererek var g&uuml;&ccedil;leriyle onu yaymaya &ccedil;alıştılar; &ouml;yle ki ger&ccedil;eği kendileri de karıştırdılar. Ama biz ger&ccedil;ekte &uuml;&ccedil; halifeden hi&ccedil; birinin şura veya batı hayranlarının s&ouml;ylemiyle demokratik &ouml;l&ccedil;&uuml;lere g&ouml;re se&ccedil;ilmemiş olduklarını ve bu şekilde h&uuml;kumete ge&ccedil;mediklerini ispatladık.</p>\n\n<p align=\"center\" style=\"margin-left:14.2pt;\">\n	*&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Buraya kadar Ehl-i S&uuml;nnet&#39;in imamet ve hilafet hakkındaki g&ouml;r&uuml;şlerine değindik.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Fakat Ehl-i Beyt mektebi izleyicileri imamet ve hilafet konusunda Resulullah (s.a.a)&rsquo;in bir takım rivayetlerine istinad etmektedirler. Bu rivayetlerde imamet ve hilafet şura veya biat yoluyla tayin edildiğine&nbsp; yer verilmiyor.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Diğer bir makalede Resulullah (s.a.a)&rsquo;den nakledilen bu rivayetleri inceleyecek, Ehl-i Beyt mektebi izleyicilerinin imamet ve hilafet konusundaki g&ouml;r&uuml;şleri &uuml;zerinde duracağız İnşaallah.</p>\n\n<p align=\"center\" style=\"margin-left:14.2pt;\">\n	* * *</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>*- Ehl-i S&uuml;nnet&#39;te <em>&quot;Ahkam-us Sultaniyye&quot;</em> ad&yacute;nda iki kitap yaz&yacute;lm&yacute;&thorn;t&yacute;r. Bunlardan biri konuyla ilgili h&uuml;k&uuml;mleri&nbsp; di&eth;eri ise ilmi munazaralar&yacute; i&ccedil;ermektedir. Biz bu b&ouml;l&uuml;mde Maverdi&#39;nin eserine m&uuml;racaat ettik.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- <em>Ahkam-us Sultaniye</em> Maverdi, s.6-7, 1387 M&yacute;s&yacute;r ikinci bas&yacute;m&yacute;.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Ayn&yacute; kaynak.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- <em>Ahkam-us Sultaniye </em>Maverdi, s.15.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- <em>Ahkam-us Sultaniye</em> Maverdi, s.6-7.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- <em>Ahkam-us Sultaniye</em> Maverdi, s.10.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- <em>Ahkam-us Sultaniye</em> Allamet-uz Zeman Ebu Ye&#39;la Muhammed b. H&uuml;seyin-il Ferra-i Hanbeli, M&yacute;s&yacute;r birinci bask&yacute;, s.7-11.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>-<em> Ahkam-us Sultaniye</em> Gad&yacute; Ebu Ye&#39;la, birinci bask&yacute;, s.7-8; di&eth;er bask&yacute; da ise&nbsp; s.20-23.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- <em>Sahih-i M&uuml;slim</em>, c.6, s.20-22.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Nevevi&#39;nin <em>Sahih-i M&uuml;slim&#39;e &thorn;erhi</em>, c.12, s.299; <em>Sunen-i Beyhaki</em>, c.8, s.158-159; <em>&THORN;erh-i el-Mevafik</em>, Kazi Yahya, c.3, s.265-267; <em>Tefsir-i Kurtubi</em>, c.1, s.230; <em>Ha&thorn;iye-i Sahih-i Tirmizi</em>, c.9, s.12.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">*</a> Ehl-i S&uuml;nnet&#39;te bu g&ouml;r&uuml;&thorn;lerin nas&yacute;l&nbsp; ortaya &ccedil;&yacute;kt&yacute;&eth;&yacute;n&yacute; incelemek istersek m&uuml;stakil bir kitaba gerek vard&yacute;r. Ama bu g&ouml;r&uuml;&thorn;lerin&nbsp; sonu&ccedil;lar&yacute;n&yacute; g&uuml;n&uuml;m&uuml;zde a&ccedil;&yacute;k&ccedil;a hissetmekteyiz.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[11]</a>- <em>Abdullah-i Seba</em>, arap&ccedil;as&yacute; d&ouml;rd&uuml;nc&uuml; bask&yacute;, c.1, s.75-99.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[12]</a>- <em>Nehc-&uuml;l Bela&eth;a</em>, k&yacute;sa s&ouml;zler, say&yacute;:190.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[13]</a>- <em>Nehc-&uuml;l Bela&eth;a</em>, 65. hutbe.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[14]</a>- Nak&thorn;-i Ai&thorn;e der Tarih-i &Yacute;slam, ikinci bas&yacute;m, c.1, s.143-144.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[15]</a>- Tabakat-i &Yacute;bn-i Sa&#39;d, c.8, s.209.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[16]</a>- <em>Ahkam-us Sultaniye,</em> Maverdi ve Kad&yacute; Ebu Yahya Hanbeli.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">*</a> Bu h&uuml;kumetin bir &ouml;rne&eth;ine Arap Yar&yacute;madas&yacute;nda -Suudi Arabistan&#39;da- rastlamak m&uuml;mk&uuml;nd&uuml;r; h&uuml;kumete ge&ccedil;ecek ki&thorn;i i&ccedil;in ehli hal ve akdden biat al&yacute;n&yacute;r.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[17]</a>- Al-i &Yacute;mran 159.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[18]</a>- <em>Tefsir-i Kurtubi</em> terc&uuml;mesi, c.4, s.100-101.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[19]</a>- <em>Durr-ul Mensur tefsiri Suyuti</em>, c.2, s.9.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[20]</a>- <em>Ma&eth;azil Vakidi</em>, Oxford &uuml;niversitesi bask&yacute;s&yacute;, c.1, s.48-49.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[21]</a>- <em>Ma&eth;azil Vakidi</em>, Avrupa Oxford &Uuml;niversitesi bask&yacute;s&yacute;, c.1, s.213-214.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[22]</a>- <em>Ma&eth;azil Vakidi</em>, c.2, s.444-445.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[23]</a>- <em>Ahzab/36.</em></p>\n	</div>\n\n	<div id=\"edn26\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[24]</a>- <em>&THORN;ura/38.</em></p>\n	</div>\n\n	<div id=\"edn27\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[25]</a>[25]- <em>Sahih-i Buhari</em>, kitab-i hudud, &quot;racm-ul habli min-ez zina&quot; bab&yacute;; <em>Feth-ul Bari</em>, c.15, s.158; <em>M&uuml;sned-i Ahmed</em>, c.1, s.55; <em>Sire-i &Yacute;bn-i Hi&thorn;am</em>, Muhammed Muhyiddin &thorn;erhi, Hicaz ve Kahire bask&yacute;s&yacute;, c.4, s.338.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[26]</a>- <em>Kenz-ul Ummal</em>, c.3, s.160;<em> Abdullah Seba terc&uuml;mesi</em>, ikinci bask&yacute;, c.1, s.274.</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>','Ehl-İ Sünnet’te  İmamet VE Hilafet Anlayışı','','publish','closed','open','','ehl-i-sunnette-imamet-ve-hilafet-anlayisi','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3207',0,'post','',0),(3208,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 align=\"right\">\n	<em>Allame Seyyit Murtaza ASKERİ</em></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Konuya girmeden &ouml;nce &quot;imam&quot; ve &quot;halife&quot; kelimelerinin l&uuml;gat, şeriat ve m&uuml;teşerriler a&ccedil;ısından anlamını incelememiz gerekiyor.</p>\n\n<h2>\n	1- Halife:</h2>\n\n<p>\n	Halife veliahd, bir kişinin diğer bir kişinin yerine ge&ccedil;mesi anlamındadır.</p>\n\n<p>\n	Dolayısıyla, halife kelimesi devamlı diğer bir kelimeye izafe edilerek -eklenerek- kullanılmaktadır. &Ouml;reğin &quot;halifet-ul alim&quot; (alimin halifesi), &quot;halifet-ul vali&quot; (valinin halifesi) gibi.</p>\n\n<p>\n	Halife kelimesi Kur&#39;an-ı Kerim&#39;de de bu anlamda kullanılmıştır. &Ouml;rneğin: <strong>&quot;Hani Rabbin, meleklere: muhakkak ben, yery&uuml;z&uuml;nde bir halife var edeceğim demişti.&quot;</strong> <em>(Bakara/30)</em></p>\n\n<p>\n	Yine: <strong>&quot;Ey Davud, biz seni yery&uuml;z&uuml;nde bir halife kıldık.&quot; </strong><em>(S&acirc;d/26)</em></p>\n\n<p>\n	Her iki ayette de &quot;halife&quot; kelimesinin izafe olduğu &quot;Allah&quot; kelimesi belli olduğundan ayetti zikredilmemiştir. O halde Adem ve Davud Allah Teala&#39;nın yery&uuml;z&uuml;ndeki iki halifesidir.</p>\n\n<p>\n	Resulullah&#39;tan (s.a.a) nakledilen hadislerde de halife kelimesi bu anlamda kullanılmaktadır. Mesela Resulullah&#39;tan (s.a.a) nakledilen bir hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	<strong>&quot;Allah&#39;ım halifelerime rahmet g&ouml;nder, Allah&#39;ım halifelerime rahmet g&ouml;nder, Allah&#39;ın halifelerime rahmet g&ouml;nder&quot;</strong> Ya Resulullah, halifeleriniz kimlerdir? denilince buyurdular ki: <strong>&quot;Benden sonra gelerek hadis ve s&uuml;nnetimi rivayet edenlerdir.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) risalet makamında vazifesi ilahi risaleti tebliğ etmek ve halka ulaştırmaktı. Bu hususta Kur&#39;an-ı Kerim ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Biliniz ki, el&ccedil;imize d&uuml;şen, ancak apa&ccedil;ık bir tebliğdir.&quot;</strong><em> (Maide/92).</em></p>\n\n<p>\n	Yine: <strong>&quot;Peygambere d&uuml;şen, apa&ccedil;ık bir tebliğden başkası değildir.&quot;</strong><em> (Nur/54) </em>buyurmaktadır<em>.</em></p>\n\n<p>\n	Yine bir &ccedil;ok ayet-i kerimede bu anlam vurgulanmaktadır. Resul-i Ekerm&#39;in (s.a.a) vazifesi ilahi risaleti tebliğ olduğundan dolayı Resulullah&#39;ın halifeleri de hadis ve siretini tebliğ etmede bu vazifeyi &uuml;stlenen kimseler olmalıdır.</p>\n\n<p>\n	&quot;Halife&quot; kelimesi Ebu Bekr&#39;in zamanında da bu anlamında kullanılmaktaydı. &Ccedil;&uuml;nk&uuml; Ebu Bekr&#39;e biat edildikten sonra şahsen kendisini &quot;Resulullah&#39;ın (s.a.a) halifesi&quot; olarak tanıtıyordu mutlak şekilde kendisini halife olarak nitelendirmiyor; &ldquo;Resulullah&rsquo;ın halifesi&rdquo; olarak nitelendiriyordu.</p>\n\n<h3>\n	&Ouml;mer&#39;in Hilafeti D&ouml;neminde</h3>\n\n<p>\n	&Ouml;mer hilafetinin başlarında kendisini &quot;Ebu Bekr&#39;in halifesi&quot; ve bazen de &quot;Resulullah&#39;ın halifesinin halifesi&quot; olarak tanıtıyordu. Bir g&uuml;n Irak valisi Lebid b. Rabia ve Adiy b. Hatem adındaki yakınlarından iki kişiyi bir iş i&ccedil;in halifenin yanına g&ouml;nderdi. Bu iki kişi Medine&#39;ye girince Mescid-un Nebi&#39;de Amr-ı As&#39;la g&ouml;r&uuml;şerek: Emir-ul m&uuml;minin&#39;den bizim i&ccedil;in g&ouml;r&uuml;şme izni al dediler. Amr halifenin yanına giderek &quot;Es selamu aleykum ya Emir-el m&uuml;minin&quot; dedi. &Ouml;mer, &quot;ni&ccedil;in beni bu lakabla &ccedil;ağırdın?&quot; dediğinde Amr, L&uuml;beyde ve yanındaki arkadaşının bu adı halifeye verdiklerini anlatarak dedi ki:</p>\n\n<p>\n	&quot;Bizler m&uuml;miniz sen de bizim emirimizsin; dolayısıyla sizi Emir-&uuml;l m&uuml;minin diye &ccedil;ağırıyoruz.&quot;</p>\n\n<p>\n	O g&uuml;nden itibaren &Ouml;mer&#39;i &quot;Emir-&uuml;l m&uuml;minin&quot; diye &ccedil;ağırdılar ve ona bundan başka bir ad vermediler.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h3>\n	Osman&#39;ın Hilafeti D&ouml;neminde</h3>\n\n<p>\n	Osman&#39;ı da hilafeti d&ouml;neminde &quot;Emir-&uuml;l m&uuml;minin&quot; diye &ccedil;ağırıyorlardı ve bazen de ona &quot;İmam&quot; diye hitap ediyorlardı. Emevi halifelerinin d&ouml;nemine kadar durum b&ouml;yleydi.</p>\n\n<h3>\n	Emevi Halifeleri D&ouml;neminde</h3>\n\n<p>\n	Emevi halifelerini bazen &quot;Emir-el m&uuml;minin&quot;, bazen &quot;İmam&quot; ve bazen de &quot;Halifetullah&quot; diye &ccedil;ağırıyorlardı.</p>\n\n<p>\n	Ebu Davud Ehl-i S&uuml;nnet&#39;in Sihah-i Sitte&#39;sinden biri olan <em>S&uuml;nen</em>&#39;inde &quot;el-hulefa&quot; babında ş&ouml;yle bir rivayet naklediyor:</p>\n\n<p>\n	Haccac Yusuf-i Sakafi bir g&uuml;n hutbesinde ş&ouml;yle dedi: &quot;Allah&#39;ın halifesi ve se&ccedil;tiği Abdulmelik Mervan&#39;ı dinleyin ve itaat edin!&quot;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yine Haccac hutbesinde halka soruyor ki: &quot;O&#39;nun yanında sizin halifeniz mi &uuml;st&uuml;nd&uuml;r yoksa sizin Resul&uuml;n&uuml;z m&uuml;?!&quot;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Haccac burada demek istiyor ki, Allah&#39;ın halifesi Abdulmelik Mervan Allah Teala&#39;ya, Resul-i Ekrem&#39;den daha yakın ve daha azizdir!</p>\n\n<p>\n	Yine d&ouml;neminin meşhur fasıklarından olan, Allah Teala&#39;nın azap ayetlerine &ouml;fkelenerek okla şarhoşken Kur&#39;an&#39;ı parampar&ccedil;a eden ve Ka&#39;be&#39;nin damına &ccedil;ıkarak kadeh kaldırıp şarap i&ccedil;mek isteyen<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Emevi halifesi Velid b. Yezid hilafete ge&ccedil;ip İslam memleketlerine hakim olunca &quot;Ermeniyye&quot; valisi bu m&uuml;nasebetten dolayı yazmış olduğu tebrik mektubunda ş&ouml;yle hitab oduyor Velide:</p>\n\n<p>\n	&quot;Allah&#39;ın halifeliği size m&uuml;barek olsun!&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<h3>\n	Abbasiler D&ouml;neminde Hilafet lakabı</h3>\n\n<p>\n	Bir g&uuml;n Abbasi halifesi Mehdi&#39;nin meclisinde bir kişi &quot;Velid b. Yezid&#39;e&quot; Zındık ve Kafir diye k&uuml;f&uuml;r etmesi &uuml;zerine halife Mehdi Abbasi ona hitaben dedi ki:</p>\n\n<p>\n	&quot;Allah&#39;ın halifeliği bir zındık ve kafire bırakılmaktan dah &uuml;st&uuml;nd&uuml;r.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Abbasi halifesi Mehdi demek istiyor ki, Velid b. Yezid &quot;halifetullah&quot; olduğuna g&ouml;re zındık olamaz!</p>\n\n<p>\n	Yeri gelmişken şunu da hatırlatalım ki, Abbasiler Ehl-i Beyt adına, Hz. Ali&#39;nin (a.s) evlatlarına haklarını onlara geri &ccedil;evirmek i&ccedil;in Emeviler&#39;e karşı Ehl-i Beyt taraftarlarıyla birleşmişlerdi. Tam Emeviler&#39;e galip gelmek &uuml;zereyken ani bir siyasi hareketle y&ouml;netimi ele ge&ccedil;irerek Ehl-i Beyt taraftarlarını kenara ittiler. Ancak Ehl-i Beyt&rsquo;in intikamını almak adına Emeviler&#39;e karşı d&uuml;şmanlık beslemeyi, onların ve taraftarlarının k&ouml;k&uuml;n&uuml; kazımayı kendileri i&ccedil;in bir propaganda vesilesi olarak koruyorlardı. Ama yukarıda ge&ccedil;en olayda Abbasi halifelerinden &uuml;&ccedil;&uuml;nc&uuml;s&uuml; olan Mehdi Velid b. Yezid&#39;i savunarak &quot;zındık&quot; ittihamını onun &uuml;zerinden kaldırıyor. Bu da tabii ki Mehdi&#39;nin onu ve kendisini Allah&#39;ın halifesi bildiği ve şayet onun Allah&#39;ın halifesi olduğuna inandığı i&ccedil;indir!</p>\n\n<p>\n	Abbasiler&#39;in hilafetinin başlarında &quot;halife&quot; kelimesi &quot;veliahd&quot; ve &quot;naib&quot; anlamında kullanılıyordu. Bunu a&ccedil;ıklarken de &quot;halifetullah, halifet-i Resulullah, ya halifet-u halifeti Resulullah&quot; diyorlardı.</p>\n\n<p>\n	Abbasiler&#39;in d&ouml;neminden itibaren hitabelerde ve mektuplarda &quot;halife kelimesini başka bir kelimeye izafe etmeksizin tek başına kullanıyor ve bu kelimden sadece &quot;Resulullah&#39;ın halifesi&quot;ni kastediyorlardı. Abbasiler d&ouml;neminde bir s&uuml;re de &quot;halife&quot; kelimesini &quot;halifetullah&quot; (Allah&#39;ın halifesi) anlamında kullandılar; ancak &ccedil;ok ge&ccedil;meden &quot;halife&quot; kelimesi tekrar &quot;Resulullah&#39;ın halifesi&quot; anlamında meşhur oldu.</p>\n\n<p>\n	Bilginler de o tarihten itibaren l&uuml;gat kitaplarında &quot;halife&quot; kelimesini ş&ouml;yle a&ccedil;ıklamışlardır:</p>\n\n<p>\n	&ldquo;Halife: Birinin yerine ge&ccedil;en ve onun makamında oturan kimse, en b&uuml;y&uuml;k sultan. Şeriatta: Kendisinden &uuml;st&uuml;n&uuml; olmayan en b&uuml;y&uuml;k imam.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h2>\n	2-&nbsp; İmam ve İmamet</h2>\n\n<p>\n	&quot;İmam&quot; kelimesi salat, zekat, hac kelimeleri gibi Arap l&uuml;gatında olan, ancak İslam&#39;da onlar i&ccedil;in bir takım şart ve kurallar belirtilen ve sonu&ccedil;ta cahiliye d&ouml;nemindeki anlamından &ccedil;ıkarak farklı bir anlam kazanan kelimelerdendir. &Ouml;rneğin telbiye denilen &quot;lebbeyk&quot; demek hacc farizalarından biridir. Cahiliye arapları da telbiye s&ouml;yl&uuml;yorlardı, ancak bunu s&ouml;ylerken Allah Teala&#39;nın neuzu billah ortağı olduğunu dile getiriyorlardı. Cahiliye arapları ş&ouml;yle diyorlardı: &quot;Lebbeyk la şerkie lek, illa şerikun huve lek&quot; (Lebbeyk, bir şerikten ve ortaktan başka senin şerik ve ortağın yoktur.)</p>\n\n<p>\n	Ancak telbiyenin İslam&#39;daki anlamı cahiliye d&ouml;nemindeki anlamından tamamen farklıdır. İslam&#39;da telbiye ş&ouml;yledir:</p>\n\n<p>\n	&quot;Lebbeyk Allahumme lebbeyk, lebbeyk la şerike leke lebbeyk, innel hamde ven nimete leke vel m&uuml;lk, la şerike leke lebbeyk&quot; (Lebbeyk ya Rabb lebbeyk, Lebbeyk senin ortağın yoktur lebbeyk, doğrusu, hamd, nimet ve m&uuml;lk -saltanat- senindir lebbeyk, senin ortağın yoktur lebbeyk).</p>\n\n<p>\n	Cahiliye d&ouml;neminde &quot;talak&quot; kelimesi vardı ve erkek eşinden ayrılmak -eşini boşamak- i&ccedil;in hi&ccedil; bir şart ve kural olmaksızın &quot;kuntu ve febintu&quot; kelimesini s&ouml;yleyerek onu boşuyordu ve ondan sonra kadın ve erkek her biri kendi yoluna gidiyorlardı.</p>\n\n<p>\n	İslam&#39;da da &quot;talak&quot; kelimesi vardır, ancak karı-kocanın boşanabilmeleri i&ccedil;in bir takım şart ve kurallar belirtilmiş ve bu işin doğru bir şekilde ger&ccedil;ekleşmesi i&ccedil;in o şart ve kurallara uyulması şart bilinmiştir.</p>\n\n<p>\n	Salat kelimesi de arap&ccedil;ada &quot;dua&quot; anlamındadır. İslam da bu kelimeyi kullanmıştır. Ancak bu kelimenin İslam&#39;da kullanıldığı anlam l&uuml;gattaki anlamıyla farklıdır. Salat kelimesi İslam&#39;da &ouml;zel şart ve kurallar altında yerine getirilen &ouml;zel bir takım hareketler ve belli başlı ayet ve duaları okumak i&ccedil;in kullanılmıştır ki ona &quot;namaz&quot; demekteyiz.</p>\n\n<p>\n	Buna nazaran diyoruz ki, hac, talak ve salat kelimeleri ger&ccedil;i İslam&#39;dan &ouml;nce de arap&ccedil;ada vardıysa da, ancak bunların her birinin &ouml;nceki anlamlarıyla tamamen farklı olan &ouml;zel anlamları vardı. İslam&#39;da &ouml;zel anlamı olan veya bir takım &ouml;zel hareket ve şartlar alan bu kelimelere &quot;şer-i kavram&quot; denilmektedir. Dolayısıyla, m&uuml;sl&uuml;manların kullandığı hac, talak ve salat kelimeleri şer&#39;i ve İslami ıstılahlardır.</p>\n\n<p>\n	İmam ve imamet kelimesi de b&ouml;yledir. &Ccedil;&uuml;nk&uuml; &quot;imam&quot; arap l&uuml;gatında klavuz ve &ouml;nc&uuml; &quot;imamet&quot; ise klavuzluk anlamındadır. İslam da bu kelimeyi bu anlamda kabul ederek kullanmış, ancak &ouml;zel bir takım şartlarla onu arap l&uuml;gatındaki anlamından ayırmıştır. Dolayısıyla, genel olarak imam ve imamet kelimesi de hac, talak ve salat kelimeleri gibi şer&#39;i ve İslami bir ıstılahtır. İslam&#39;da bu kelime kullanılırken arap l&uuml;gatında olan genel imamet ve klavuzluk kastedilmemektedir.</p>\n\n<p>\n	Bunları dikkate alarak şimdi imam ve imamet bahsine girip Ehl-i Beyt mektebi a&ccedil;ısından bunu inceleyelim.</p>\n\n<h2>\n	Ehl-i Beyt Mektebinde İmam ve Halife</h2>\n\n<p>\n	Daha &ouml;nce de dediğimiz gibi İslam&#39;da da halife kelimesi l&uuml;gatta kullanıldığı anlamda kullanılmaktadır. Halife kelimesinin l&uuml;gat anlamına&nbsp; bu mektebe g&ouml;re nazaran Ehl-i Beyt mektebi izcileri imam ve Resulullah&#39;ın (s.a.a) halifesi i&ccedil;in şu şartları gerekli bilmişlerdir:</p>\n\n<h3>\n	1- İmam Masum Olmalıdır</h3>\n\n<p>\n	Allah&rsquo;ın h&uuml;kumlerini ve İslam akaidini tebliğ etmekle g&ouml;revli olan Resulullah (s.a.a) masum olduğu i&ccedil;in onun yerine ge&ccedil;ecek olan kimse de bu &ouml;zelliklere sahip olmalıdır. Yani tam bir g&uuml;venle emir ve nehiyleri kabul edilip uyulabilmesi i&ccedil;in İmam da g&uuml;nah ve hata işlemekten masum ve korunmuş olmalıdır. &Ccedil;&uuml;nk&uuml; imam da diğer insanlar gibi g&uuml;nah ve hata işler ve fasık ve zalim birisi olursa onun emir ve nehiyleri şahsı duygularına dayanbilir ve insanın b&ouml;yle bir kimseyi Resulullah&#39;ın (s.a.a) halifesi bilerek iman ve varlığının mukadderatını onun eline bırakması nasıl farz olabilir?</p>\n\n<h3>\n	2- İmam Allah Tarafından Tayin Olmalıdır</h3>\n\n<p>\n	Allah&#39;tan başka hi&ccedil; kimse insanların i&ccedil;lerini bilemediğinden Resulullah&#39;ın (s.a.a) yerine oturacak halifeyi de -ki masum olması gerekiyor- Allah Teala tayin etmeli ve peygamberi vasıtasıyla onu halka tanıtmalıdır.</p>\n\n<p>\n	Buna binaen, imamı tanıtmak peygamberin vazifesidir ve Peygamber kendisinden sonra &uuml;mmetinin vazifelerini bilmeleri ve sapıklığa d&uuml;şmemeleri i&ccedil;in kendisinden sonraki imamı tanıtmak zorundadır. Bakara suresinin 124. ayeti bunun i&ccedil;in en iyi delildir:</p>\n\n<p>\n	<strong>&quot;-O zaman İbrahim&#39;e:- Seni ş&uuml;phesiz insanlara imam kılacağım demişti. -İbrahim:- Ya soyumdan olanlar? deyince -Allah:- Zalimler benim ahdime erişemez demişti.&quot;</strong></p>\n\n<p>\n	Dolayısıyla, imamet Allah Teala&#39;nın ahid ve emanetidir ve Resulullah (s.a.a) Allah Teala&#39;nın diğer emirlerini tebliğ edip insanlara ulaştırdığı gibi Allah Teala&#39;nın imamet vazifesini kime bıraktığını ve b&ouml;yle bir ahdi kimlere verdiğini bildirmektedir. Ayette a&ccedil;ık&ccedil;a belirtildiği &uuml;zere Allah tarafından b&ouml;yle bir ahid tam anlamıyla zalim bir kişiye yapılmaz, kendisine veya diğerlerine nasıl olursa olsun z&uuml;lmeden bir kimse y&uuml;ce imamet makamına layık olmaz. Masum kelimesinin mana ve mefhumu da aynen budur.</p>\n\n<p>\n	Ancak ismet ve masumiyet meselesine girmeden &ouml;nce bilinmesi gerekir ki, imam, bilfiil h&uuml;kumet g&uuml;c&uuml;ne sahip olmasa bile &uuml;mmetin &ouml;nder ve klavuzu demektir. Yani halka h&uuml;kumet etmek imametin şartı değildir. Hz. İbrahim (a.s), &uuml;mmetinin imamıydı, fakat hakimiyete ulaşmamıştı. Hz. İbrahim&#39;in (a.s) soyundan olan Hz. İsa (a.s) da imamdı ama hakimiyete ulaşmamıştı. Resul-i Ekrem&#39;de (s.a.a) hicretten &ouml;nce Mekke&#39;de imamdı ama egemelik kurmuş değildi. Elbette bu, hak İslam h&uuml;kumetinin imamet ve rehberlikle birbirinden farklı iki ayrı şey olduğu anlamında değil. Tam aksine, imam olduğu zaman İslam&#39;da onun rıza ve teyidi dışında hi&ccedil;bir h&uuml;kumet meşru olmaz. Yine bilinmesi gerekir ki, Hz. İbrahim (a.s), Hz. İsa (a.s) ve hatta Mekke&#39;den Medine&#39;ye hicret etmeden &ouml;nce Resulullah&#39;ın (s.a.a.) h&uuml;kumet ve y&ouml;netimde olmamaları onlardan imametin alınmasına sebep olmadığı gibi, imamın hakim ve h&uuml;kumet makamında olmaması onun &uuml;mmete imametinin yok olmasına sebep olmaz.</p>\n\n<p>\n	İmamın vazifesi s&ouml;z ve hareketleriyle İslam ahkamını ve akaidi halka tebliğ etmek ve onları tahriflerden korumaktır.</p>\n\n<p>\n	İmam bazen bu h&uuml;k&uuml;m ve akaidi doğrudan doğruya vahiy yoluyla Allah Teala&#39;dan alır; bu durumda ona &quot;resul&quot; ve &quot;peygamber&quot; denir. Bezen de imam bu h&uuml;k&uuml;mleri, emir ve nehiyleri peygamberden alarak onu tebliğ eder; bu durumda o imama peygamberin vasisi denir.</p>\n\n<p>\n	Bu vazifenin asıl mihveri sadece Allah Teala&#39;nın h&uuml;k&uuml;mlerini tebliğ etmektir.</p>\n\n<p>\n	Şimdi konumuza ge&ccedil;erek Kur&#39;an-ı Kerim ve Resulullah&#39;ın (s.a.a) hadisleriyle imamların masumiyetini inceleyelim.</p>\n\n<h3>\n	Tathir Ayetinin İnişi</h3>\n\n<p>\n	Ebu Talib&#39;in torunu Abdullah Cafer&#39;den ş&ouml;yle nakledilmektedir: Resulullah (s.a.a) Allah&#39;ın rahmetinin inmek &uuml;zere olduğunu g&ouml;r&uuml;nce buyurdu ki: <strong>&quot;S&ouml;yle yanıma gelsinler, s&ouml;yle yanıma gelsinler!&quot;</strong></p>\n\n<p>\n	Safiyye: Kimler, ya Resulullah?!</p>\n\n<p>\n	Resulullah: <strong>&quot;Ehl-i Beyt&#39;im: Ali, Fatıma, Hasan ve H&uuml;seyn.</strong></p>\n\n<p>\n	Bu d&ouml;rt kişi huzuruna &ccedil;ıkınca Resulullah (s.a.a) &uuml;zerindeki abayı onların &uuml;st&uuml;ne &ccedil;ekerek ellerini g&ouml;ky&uuml;z&uuml;ne kaldırıp ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&quot;Ya Rabbi! Bunlar benim Ehl-i Beytim&#39;dirler. O halde Muhammed ve Ehl-i Beyti&#39;ne selam g&ouml;nder.&quot;</strong></p>\n\n<p>\n	O sırada Allah Teala bu ayeti indirdi:</p>\n\n<p>\n	<strong>&quot;Ey Ehl-i Beyt, ger&ccedil;ekten Allah, sizden her t&uuml;rl&uuml; pisliği gidermek ve sizi tertemiz kılmak ister.&quot;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> <em>(Ahzab/33)</em></p>\n\n<p>\n	&Uuml;mm-&uuml;l M&uuml;minin Aişe der ki: O aba siyah nakışları olan y&uuml;nden dokunmuştu.</p>\n\n<p>\n	&Uuml;mm-&uuml;l M&uuml;minin Aişe, Resulullah&#39;ın Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i o abanın altında topladığını Tathir ayetinin bu d&ouml;rt kişi hakkında nazil olduğunu ve Resulullah&#39;ın bu ayeti onlar hakkında okuduğunu vurgulamıştır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Sahabeden Vasele b. Askaa&#39;den nakledilen bir rivayette ş&ouml;yle yer almaktadır: &quot;Resulullah (s.a.a) Ali ve Fatıma&#39;yı yanına &ccedil;ağırarak karşısında oturttu, Hasan ve H&uuml;seyin&#39;i de dizlerinin &uuml;zerinde oturttu ve...&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bir rivayete g&ouml;re &Uuml;mm-&uuml;l m&uuml;minin &Uuml;mm-&uuml; Seleme ş&ouml;yle diyor: &ldquo;Tathir ayeti nazil olduktan sonra Resulullah&#39;a: Ben de Ehl-i Beyt&#39;ten miyim? dedim. Resulullah buyurdu ki: senin akibetin hayırdır; sen Resulullah&#39;ın zevcelerindensin&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bunlardan başka Tathir ayeti ve iniş sebebini Abdullah b. Abbas,<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Resulullah&#39;ın evlat edindiği &Ouml;mer b. Ebi Selme,<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Ebu Said-i Hudri,<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Sa&#39;d b. Ebi Vakkas,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Enes b. Malik<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a>... gibi meşhur şahsiyetler rivayet etmişlerdir.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) Ehl-i Beyt&#39;inden de bazıları kendi makam ve mevkilerini ispatlamak i&ccedil;in Tathir ayetini delil g&ouml;stermişlerdir. &Ouml;rneğin:</p>\n\n<p>\n	1- Resulullah&#39;ın b&uuml;y&uuml;k torunu Hasan b. Ali Kufe mescidinin minberinde Tathir ayetine ve bu ayetin iniş sebebine dayanarak bu a&ccedil;ıdan kendi makam ve mevkisini oradakilere a&ccedil;ıklamıştır.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	2- Ali b. H&uuml;seyn Zeyn&uuml;labidin Şam mescidinin minberinde Yezid ve taraftarları ve mescidde hazır olan m&uuml;sl&uuml;manlar karşısında Tathir ayetine istinaden kendi makam ve mevkisini a&ccedil;ıklamış, Yezid ve diğer &Uuml;meyyeoğulları&#39;nın Ehl-i Beyt hakkındaki zul&uuml;m ve haksızlıklarını ifşa etmiştir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<h2>\n	Resulullah&#39;ın Ehl-i Beyt&#39;i Tanıtımı</h2>\n\n<p>\n	Tathir ayetinin Resulullah (s.a.a), Ali, Fatıma, Hasan ve H&uuml;seyi (a.s) hakkında inmesinden sonra Resul-i Ekrem (s.a.a) ka&ccedil; ay boyunca devamlı sabah namazlarında Ali ve Fatıma&#39;nın evlerinin kapısına gelerek evdekilere &ldquo;size selam olsun ey Ehl-i Beyt&rdquo; diye hitap ediyor ve sonra Tathir ayetini okuyarak sabah namazının vaktinin geldiğini onlara bildiriyordu.</p>\n\n<p>\n	İleride onların yerine başkalarının Ehl-i Beyt olarak tanıtılmasını &ouml;nlemek i&ccedil;in Resulullah&#39;ın (s.a.a) bu hareketini Mescid&#39;de ve ashabından bir grubun g&ouml;zleri &ouml;n&uuml;nde uzun s&uuml;re tekrarlayarak amelen Kur&#39;an-ı Kerim&#39;in kastettiği Ehl-i Beyt&#39;i onlara tanıtıyordu.</p>\n\n<p>\n	Resulullah&#39;ın (s.a.a) bu hareketini şahsen g&ouml;rerek nakleden sahabilerin sayıları olduk&ccedil;a &ccedil;oktur. Biz burada onların meşhurlarından bazılarına değineceğiz:</p>\n\n<p>\n	1- Abdullah b. Abbas diyor ki: Dokuz ay boyunca Resulullah&#39;ın (s.a.a) her g&uuml;n namaz vakti Ali b. Ebi Talib&#39;in kapısının &ouml;n&uuml;nde durarak ş&ouml;yle buyuruyordu: <strong>&quot;Allah&#39;ın &ouml;zel selamı, rahmet ve bereketleri siz Ehl-i Beyt&#39;in &uuml;zerine olsun.&quot;</strong> Sonra şu ayeti okuyordu <strong>&quot;Ey Ehl-i Beyt, ger&ccedil;ekten Allah, sizden her t&uuml;rl&uuml; pisliği gidermek ve sizi tertemiz kılmak istiyor.&quot;</strong> Daha sonra <strong>&quot;Rabbiniz size rahmet etsin; namaz vaktidir.&quot; </strong>diyordu.</p>\n\n<p>\n	Resulullah (s.a.a) bu hareketini her g&uuml;n beş kere namaz vakitleri tekrarlıyordu.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	2- Resul-i Ekrem&#39;in (s.a.a) azad etmiş olduğu k&ouml;lesi Ebu Hamra&#39;dan (Hilal b. Haris) ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Medine&#39;de sekiz ay boyunca dikkat ettim Resulullah (s.a.a) bir kere değil, her g&uuml;n sabah namazı vaktinde evden &ccedil;ıkarak Ali&#39;nin evinin kapısının &ouml;n&uuml;nde durup ellerini kapının iki tarafına bırakarak evdekilere hitaben ş&ouml;yle buyuruyordu: <strong>&quot;Ey Ehl-i Beyt, ger&ccedil;ekten Allah, sizden her t&uuml;rl&uuml; pisliği gidermek ve sizi tertemiz kılmak istiyor.&quot;</strong><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	3- Resulullah&#39;ın (s.a.a) sahabilerinden olan Ebu Berzeh diyor ki:</p>\n\n<p>\n	&quot;Yedi ay Medine&#39;de Resulullah&#39;la (s.a.a) namaz kıldım. Bu s&uuml;re i&ccedil;erisinde g&ouml;rd&uuml;m ki, her zaman Resul-i Ekrem (s.a.a) namaz kılmak i&ccedil;in evden &ccedil;ıktığında Fatıma&#39;nın kapısının &ouml;n&uuml;nde durarak Tathir ayetini okuyordu.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	4- Enes b. Malik, Tathir ayeti indikten sonra Resulullah&#39;ın altı ay boyunca Hz. Ali ve Fatıma&rsquo;nın kapısına gelerek bu işi tekrarladığını s&ouml;ylemektedir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Daha &ouml;nce de s&ouml;ylediğimiz gibi ashaptan bir &ccedil;okları Resulullah&#39;ın (s.a.a) Tathir ayeti indikten sonra Ehl-i Byet&rsquo;ini bu yolla tanıttığını nakletmişlerdir. Bu konuda sadece Resulullah&#39;ın (s.a.a) bu işi ne kadar devam ettiğinde ihtilaf vardır.</p>\n\n<p>\n	Allah Teala bu ayette &ouml;zellikle Resulullah&#39;ın (s.a.a) zamanında masumların varlığından haber vermiş, Resul-i Ekrem (s.a.a) de abasını onların &uuml;zerine &ouml;rtmkle ve aylarca ashabının g&ouml;z&uuml; &ouml;n&uuml;nde onların evinin &ouml;n&uuml;nde durup Tathir ayetini okumkla Ehl-i Beyt&#39;inin masumlarını herkese tanıtmış ve bu hususta hi&ccedil; bir ş&uuml;pheye yer bırakmamıştır.</p>\n\n<h2>\n	Yine Tanıtma</h2>\n\n<p>\n	Her iki mektebin kabul ettiği, imamların masumiyetine dair Ehl-i Beyt mektebinin en b&uuml;y&uuml;k delili olan Tathir ayetinin nazil olmasının peşinden Ehl-i Beyt&#39;i tanıtmada Resulullah&#39;ın (s.a.a) şahsen s&ouml;z ve hareketleriyle hadisler ve ashabın s&ouml;zlerinin arasından&nbsp; Kisa hadisini &ouml;zetle inceledikten sonra şimdi Resul-i Ekrem&#39;in (s.a.a) kendisinden sonra &uuml;mmetin imam ve &ouml;nderlerini tanıttığı diğer yerleri inceleyelim. Ama herşeyden &ouml;nce Resulullah (s.a.a)nin Allah tarafından bir emir olmaksızın boş ve kendi yanından hi&ccedil; birşeyi tebliğ etmeyeceğini dikkate almak gerektiğini de hatırlatalım. &Ccedil;&uuml;nk&uuml; Kur&#39;an-ı Kerim bu hususta buyuruyor ki: <strong>&quot;O, hevadan -kendi istek, d&uuml;ş&uuml;nce ve tutkularına g&ouml;re- konuşmaz. O -s&ouml;yledikleri-, yalnızca vahyolunmakta olan bir vahiydir.&quot;</strong><em> (Necm/3-4)</em></p>\n\n<h2>\n	Resul-i Ekrem&#39;in (s.a.a) İmametten Bahsettiği Yerler</h2>\n\n<p>\n	Resulullah (s.a.a) m&uuml;nasip durumlarda Ehl-i Beyt imamlarının imametlerinden bahsederek a&ccedil;ık&ccedil;a bu alanda a&ccedil;ıklamada bulunmuştur. Bu a&ccedil;ık nassı iki gruba ayırmak m&uuml;mk&uuml;nd&uuml;r: 1- Resulullah&#39;ın (s.a.a) onların imametlerinden genel ve toplu olarak bahsettiği nasslar. 2- Belli bir kişinin imametinden bahsettiği nasslar.</p>\n\n<p>\n	Şimdi bu ikisini ayrı ayrı inceleyelim:</p>\n\n<h3>\n	1- Resulullah&#39;ın (s.a.a) Toplu olarak B&uuml;t&uuml;n İmamlar Hakkındaki Buyrukları</h3>\n\n<h3>\n	Veda Haccında Sekaleyn Hadisi</h3>\n\n<p>\n	B&uuml;y&uuml;k Ehl-i S&uuml;nnet bilginlerinden olan Tirmizi Cabir b. Abdullah-i Ensari&#39;den naklen ş&ouml;yle diyor:<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Resulullah (s.a.a) veda haccında, Arefe g&uuml;n&uuml; &quot;Kasvi&quot; adındaki devesinin &uuml;zerinde oturduğu halde ş&ouml;yle buyurduğunu duydum:</p>\n\n<p>\n	<strong>&quot;Ey millet! Ben kendimden sonra sizin aranızda &ouml;yle bir şey bırakıyorum ki, ona sarılacak olursanız asla sapmazsınız. O, Allah&#39;ın kitabı ve itretim Ehl-i Beyt&#39;imdir.&quot;</strong></p>\n\n<p>\n	Tirmizi diyor ki: Bu hadisi Ebu Said-i Hudri, Zeyd b. Erkam ve Huzeyfe b. Useyd de rivayet etmişlerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Gadir-i Hum&#39;da Sekaleyn Hadisi</h3>\n\n<p>\n	Sahih-i M&uuml;slim, M&uuml;sned-i Ahmed, S&uuml;nen-i Daremi, S&uuml;nen-i Beyheki ve diğer kitaplarda Zeyd b. Erkam&#39;dan naklen ş&ouml;yle rivayet edilmiştir:<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Resulullah (s.a.a) Mekke ve Medine arasında su alınan Gadir-i Hum denilen yerde bir hitabede bulunarak konuşması arsında ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&quot;Şunu bilin ki, ben de bir beşerim. Yakın zamanda Allah&#39;ın el&ccedil;isi gelecek ve ben davetine icabet edeceğim. Ben aranızda iki paha bi&ccedil;ilmez şeyi bırakıyorum: O ikisinden biri i&ccedil;inde nur ve hidayet olan Allah&#39;ın kitabıdır. Allah&#39;ın kitabını alın ve ona sımsıkı sarılın ve... Diğeri ise Ehl-i Beyt&#39;imdir...&quot;</strong></p>\n\n<p>\n	Bu hadis Sahih-i Tirmizi ve M&uuml;sned-i Ahmed&#39;de ş&ouml;yle nakledilmiştir:<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	<strong>&quot;...Ben sizin aranızda &ouml;yle bir şey bırakıyorum ki, benden sonra ona sarılacak olursanız asla sapmazsınız. Biri diğerinden daha &ouml;nemli olan -o iki şey- g&ouml;ky&uuml;z&uuml;nden yery&uuml;z&uuml;ne uzanmış bir ip olan Allah&#39;ın kitabı ve diğeri itretim (&ouml;z yakınlarım olan) Ehl-i Beyt&#39;imdir. Bu ikisi havuzun başında bana kavuşuncaya kadar asla birbirlerinden ayrılmazlar. O halde benden sonra o ikisine nasıl davranacağınıza dikkat edin.&quot;</strong></p>\n\n<p>\n	Bu hadis M&uuml;stedrek-&uuml;s Sahihayn&#39;de ş&ouml;yle ge&ccedil;mektedir:<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	<strong>&quot;Yakında &ccedil;ağrılacağım ve -&ccedil;ağrıya- icabet edeceğim, ben sizin arasızda iki değerli şey bırakıyorum ki biri diğerinden daha &uuml;st&uuml;nd&uuml;r: Allah&#39;ın kitabı ve itretim -Ehl-i Beyt&#39;im-. Bu ikisine nasıl davranacağınıza dikkat edin. Bu ikisi havuzun -Kevser&#39;in- başında bana kavuşuncaya kadar birbirinden ayrılmazlar.</strong></p>\n\n<p>\n	Başka bir rivayette de ş&ouml;yle nakledilmektedir:<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	<strong>&quot;Ey millet! Ben sizin aranızda iki şey bırakıyorum, bu ikisine uysanız asla sapmazsınız. O ikisi Allah&#39;ın kitabı ve itretim Ehl-i Beytim&#39;dir.&quot;</strong></p>\n\n<p>\n	Hakim kitabında ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Bu hadis Buhari ve M&uuml;slim&#39;e g&ouml;re sahihtir.&quot;</p>\n\n<p>\n	Bu hadis M&uuml;sned-i Ahmed&#39;de, Hilyet-ul Evliya&#39;da ve diğer Ehl-i S&uuml;nnet ve Şia kaynaklarında başka tabirlerle nakledilmiştir.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yukardaki hadiste Resulullah (s.a.a) hayatlarının son yılında kendisinin de beşer olduğunu, yakında Allah&#39;a d&ouml;neceğini ve bu d&uuml;nyadan diğer d&uuml;nyaya g&ouml;&ccedil;mek &uuml;zere Hakk&#39;ın davetine lebbeyk diyerek icabet edeceğini haber veriyor. Resulullah (s.a.a) kendisinden sonra vuku bulacak olaylardan dolayı İslam ve m&uuml;sl&uuml;manlar i&ccedil;in endişeleniyor ve bu endişesi y&uuml;z&uuml;nden diyor ki:</p>\n\n<p>\n	Ben sizin aranızda iki şey bırakıyorum; onlara sarılarak h&uuml;rmetlerini koruyup emirlerine uyduğunuz m&uuml;ddet&ccedil;e asla sapmazsınız.</p>\n\n<p>\n	Bu iki şeyden, biri diğerinden daha değerlidir. Biri Allah tarafından inen emirleri kapsamına alan Allah&#39;ın kitabı ve diğeri Aba hadisinde isimleri ge&ccedil;en benim itretim ve Ehl-i Beyt&#39;imdir. Allah&#39;ın kitabı ve benim Ehl-i Beyt&#39;im olan bu ikisi birbirinden ayrılmaz ve biri diğerine tercih verilmez. Allah Teala&#39;nın b&uuml;t&uuml;n h&uuml;k&uuml;mleri bu ikisininden alınmalı &ouml;ğrenilmelidir. Kur&#39;an-ı Kerim&rsquo;i beyan eden, tefsir eden ve h&uuml;k&uuml;mlerini tebliğ eden Ehl-i Beyt&#39;tir. Kur&#39;an ve Ehl-i Beyt kıyamet g&uuml;n&uuml; bana varıncaya kadar birbirlerinden ayrılmazlar.</p>\n\n<p>\n	Resulullah (s.a.a) bu s&ouml;zleri bir kere Arafat&#39;da ve bir kere de Gadir-i Hum&#39;da dile getirmiştir.</p>\n\n<p>\n	Ehl-i Beyt hakkındaki yukardaki ayet ve hadisler Resulullah&#39;tan (s.a.a) sonra &uuml;mmetin imamı olan&nbsp; 12 Ehl-i Beyt imamlarını kapsamına almaktadır. Bunu bizzat Resulullah (s.a.a)&rsquo;ın hadislerinden ve her imamın sonraki imami tanıtmasından anlamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İlerdeki bahislerimizde bu imamların ka&ccedil; kişi oldukları ve bu alanda Resululah&#39;ın (s.a.a) hadislerini ve Ehl-i S&uuml;nnet&#39;in Resulullah&#39;ın bu alandaki hadislerin hakkındaki yorumlarını inceleyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Ehl-i Beyt Mektebi kaynaklar&yacute;ndan: Meani-il Ahbar, s.374; Uyun-ul Ahbar, c.2, s.36; Men La Yahzuruh-ul Fakih -Gaffari-, c.4, s.420; Bihar-ul Envar -Meclisi- c.2, s.145.</p>\n\n		<p>\n			Ehl-i S&uuml;nnet kaynaklar&yacute;ndan: Mecma-uz Zevaid-i Haysemi, c.8, s.126 -a&ccedil;&yacute;k&ccedil;a &quot;Ulema, halifeler enbiyalard&yacute;r&quot; denmi&thorn;tir; el-Feth-ul Kebir, c.1, s.233; Muhaddis-il Fazil -Hasan b. Abdurrahman-i Ramhormuzi- s.163; Kavaid-ul Tahdis -Kayimi- s.48 Tarafi ve di&eth;erlerinden naklen.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Tarih-i Hulefa -Suyuti-, Evveliyat-&yacute; &Ouml;mer bab&yacute;, s.138.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- S&uuml;nen-i Ebu Davud, c.4, s.210.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- S&uuml;nen-i Ebu Davud, c.4, s.209 Hulefa bab&yacute;.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Muruc-uz Zeheb -Mesudi-, c.3, s.216; Futuh-ul A&#39;sem, c.8, s.137; Tarih-i &Yacute;bn-i Kesir, c.10, s.2 ve c.10, s.7-8.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Tarih-i &Yacute;bn-i Kesir, c.10, s.4.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Tarih-i &Yacute;bn-i Kesir, c.10, s.8.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- el-Akreb-ul Mevarid, &quot;halife&quot; kelimesi, 1889 Beyrut bas&yacute;m&yacute;.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- M&uuml;stedrek-us Sahihayn, c.3, s.143.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sahih-i M&uuml;slim, &quot;Fezail-i Ehl-i Beyt&quot; bab&yacute;, c.7, s.130, hadis: 2424; M&uuml;stedrek-us Sahihayn, c.3, s.147; Taberi, D&uuml;rr-&uuml;l Mensur-i Suyuti, Zemah&thorn;eri, Razi ve... tefsirleri; S&uuml;nen-i Beyhaki, c.2, s.149 ve di&eth;er kaynaklar.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- M&uuml;stedrek-us Sahihayn, c.3, s.147.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Tefsir-i Suyuti, c.5, s.198-199; Sahih-i Tirmizi, c.13, s.248; M&uuml;sned-u Ahmed, c.2, s.292 ve c.6, s.306; Usd-ul Gabe, c.4, s.29 ve c.2, s.297; Tahzib-ut Tahzib, c.3, s.297; M&uuml;stedrek-us Sahihayn, c.2, s.147, 416; S&uuml;nen-i Beyhaki, c.2, s.150; Usd-ul Gabe, c.5, s.289, 521; Tarih-i Ba&eth;dad, c.9, s.126.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- M&uuml;sned-u Ahmed, c.1, s.330; Hasais-un Nesai, s.11, Riyaz-un Nazara, c.2, s.269, Mecma-uz Zevaid, c.9, s.119-207; Tefsir-i Suyuti.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Riyaz-un Nazara, c.2, s.269, Mecma-uz Zevaid, c.9, s.119-207; Suyuti&#39;nin D&uuml;rr-&uuml;l Mensur tefsiri.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Tefsir-i Suyuti, Tarih-i Ba&eth;dad, c.10, s.278, Mecma-uz Zevaid, c.9, s.167-169.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Hasais-un Nesai, s.4 - 5; Sahih-i Tirmizi, c.3, s.171-172.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Sahih-u Tirmizi, c.13, s.248, Mecma-uz Zevaid, c.9, s.206; Tefsir-i Taberi; Suyuti.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- M&uuml;stedrek-&uuml;s Sahihayn, c.3, s.172; Mecma-uz Zevaid, c.9, s. 146 ve 172.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Tefsir-i Taberi, Tathir ayetinin tefsiri hakk&yacute;nda.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- &quot;ve&#39;mur ehleke ayetinin tefsirinde &Yacute;bn-i Abbas&#39;&yacute;n rivayeti Suyuti-nin D&uuml;rr-&uuml;l Mensur&#39;unda ve yine Mecma-uz Zevaid, c.9, s. 168&#39;de gelmi&thorn;tir.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- &Yacute;stiab, c.2, s.598; Usd-ul Gabe, c.5, s.174, Mecma-uz Zevaid, c.9, s. 168.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Mecma-uz Zevaid, c.9, s. 169.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- M&uuml;sned-u Ahmed, c.3, s.252; M&uuml;sbed-u Tayalsi, c.7, s.274, hadis:2059; Usd-ul Gabe, c.5, s.521; Taberi ve Suyuti tefsirleri.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Sahih-i Tirmizi, c.13, s.199, &quot;Menakib-i Ehl-ul Beyt&quot; bab&yacute;; Kenz-&uuml;l Ummal, c.1, s.38.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Sahih-i M&uuml;slim, &quot;Fezail-i Ali b. Ebi Talib&quot; bab&yacute;; M&uuml;sned-i Ahmed, c.4, s.366. S&uuml;nen-i Daremi, c.2, s.431 &ouml;zetle; S&uuml;nen-i Beyhaki, c.2, s.148 ve c.7, s.30; M&uuml;&thorn;kil-ul Asar-i Tahavi, c.4, s.368. Biz bu hadisi Sahih-i M&uuml;slim&#39;den naklettik.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Sahih-i Tirmizi, c.13, s.201; Usd-ul Gabe, &Yacute;mam Hasan&#39;&yacute;n hayat&yacute; b&ouml;l&uuml;m&uuml;nde. D&uuml;rr-&uuml;l Mensur-i Suyuti &THORN;ura suresinde &quot;el-Meveddet&quot; ayetinin tefsirinde.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- M&uuml;stedrek-us Sahihayn, c.3, s.109; Hasais-un Nesai, s.30, M&uuml;sned-i Ahmed, c.3, s.17; Tabakat-i &Yacute;bn-i Sa&#39;d, c.2, s.2; Mecma-uz Zevaid-i Haysemi, c.9, s.163; Kenz-&uuml;l Ummal, c.1, s.47-48 ve 97.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- M&uuml;stedrek-us Sahihayn, c.3, s.109 ve bu anlama yak&yacute;n olarak c.3, s.148.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- M&uuml;sned-i Ahmed, c.4, s.368-371 ve yine c.5, s.181; Tarih-i Ba&eth;dad, c.8, s.442; Hilyet-ul Evliya, c.1, s.355 ve c.9, s.64; Usd-ul Gabe, c.3, s.147; Mecma-uz Zevaid-i Haysemi, c.9, s.163-164.</p>\n	</div>\n</div>','Ehl-İ Beyt Mektebinde  İmamet Ve Hilafet','','publish','closed','open','','ehl-i-beyt-mektebinde-imamet-ve-hilafet','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3208',0,'post','',0),(3209,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p align=\"right\">\n	Allame Murtaza Asker&icirc;</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"left\">\n	<strong>&quot;Bed&acirc;&quot;nın&nbsp; L&uuml;gat ve Akidev&icirc; Anlamı</strong></p>\n\n<p align=\"left\">\n	<strong>&quot;Bed&acirc;&quot;nın L&uuml;gat Manası</strong></p>\n\n<p>\n	L&uuml;gatta bed&acirc;&nbsp; kelimesinin&nbsp; iki&nbsp; anlamı vardır:</p>\n\n<p>\n	A) &quot;Tamamen belli olmak&quot;</p>\n\n<p>\n	B) &quot;Kararın değişmesi, yeni bir karar almak&quot;</p>\n\n<h2>\n	İslam Ak&acirc;id Ulemasına G&ouml;re &quot;Bed&acirc;&quot;</h2>\n\n<p>\n	İslam akaid alimleri &quot;Bed&acirc;&quot; kelimesini şu anlamda kullanırlar:&nbsp; Kullardan saklı olanın, Allah Teal&acirc; indinde tamamen belli ve aşik&acirc;r oluşu.</p>\n\n<p>\n	Kimi de, &quot;bed&acirc; kelimesini &quot;Allah Teal&acirc;&#39;nın g&ouml;r&uuml;ş ve rey değiştirmesi ve yeni bir karara varması&quot; şeklinde tamamen yanlış ve batıl bir manada yorumlamıştır ki, Allah Teal&acirc; bundan elbette ki m&uuml;nezzehtir.</p>\n\n<h2>\n	Kur&#39;an-ı Kerim&#39;de Bed&acirc;</h2>\n\n<p>\n	A) Allah Teala Ra&#39;d suresi, 7. ve 27. ayetlerde ş&ouml;yle buyurmaktadır: <strong>&quot;K&uuml;fre sapanlar derler ki ona Rabbinden bir ayet -mucize- indirilseydi ya...&quot;</strong> Ardından, aynı surenin 38-40. ayetlerinde buna&nbsp; a&ccedil;ıklama getirmekte ve ş&ouml;yle buyurmaktadır: <strong>&quot;...Allah&#39;ın izni olmaksızın hi&ccedil;bir peygambere herhangi bir ayeti -mucizeyi- getirmesi, olacak iş değildi. Her zamanın belli bir kitabı vardır.&quot;</strong> ve <strong>&quot;...Allah Teal&acirc; istediğini ortadan kaldırır, istediğini de bırakır, Kitab&#39;ın aslı da 0&#39;nun katındadır.&quot;</strong> ve <strong>&quot;Onlara -azab olarak- vaad ettiklerimizden bir kısmını sana g&ouml;stersek de, senin hayatına son versek de, sana d&uuml;şen yalnızca tebliğdir ve sorgulama bize aittir&quot;</strong></p>\n\n<h2>\n	Ayetlerin A&ccedil;ıklaması</h2>\n\n<p>\n	1-Bizzat &quot;&acirc;yet&quot; kelimesinin l&uuml;gat anlamı &quot;apa&ccedil;ık al&acirc;met&quot;&nbsp; ve &quot;besbelli niş&acirc;ne&quot;dir; Arap&ccedil;a bir şiirde de ge&ccedil;tiği &uuml;zere &quot;Her şeyde, Allah&#39;ın bir olduğunu g&ouml;steren apa&ccedil;ık bir ayet -nişane, belirti- vardır&quot; derken &acirc;yet kelimesi &quot;iz, belirti ve nişane&quot; anlamında kullanılmaktadır.</p>\n\n<p>\n	Peygamberlerin g&ouml;sterdiği mucizelere de &quot;ayet&quot; denir. &Ccedil;&uuml;nk&uuml; peygamberin iddiasının doğruluğunu g&ouml;stermekte ve Allah Teal&acirc;&#39;nın kudretini ispatlamaktadır. Allah Teal&acirc; peygamberlerini mucizelerle takviye etmiştir; Hz. Musa (a.s)&rsquo;ın &acirc;sası, Hz. Salih&#39;in (a.s)&rsquo;ın devesi vb. gibi. (Şuara-67, A&#39;raf-73&#39;te ge&ccedil;tiği &uuml;zere.)</p>\n\n<p>\n	Bir diğer anlamı da &quot;azap&quot;tır; Allah Teala k&acirc;fir &uuml;mmetlere indirdiği t&uuml;rl&uuml; azapları &quot;&acirc;yet&quot; kelimesiyle tabir etmektedir, nitekim Şuar&acirc; suresinin 120-121. ayetlerinde <strong>&quot;Sonra, bunun ardından, geri kalanları suda boğduk, hi&ccedil; ş&uuml;phe yok, bunda bir &acirc;yet -azap- vardır, ama onların &ccedil;oğu iman etmiş değildirler&quot;</strong> ve, Hud kavmi i&ccedil;in de <strong>&quot;B&ouml;ylelikle onu yalanladılar, biz de onları hel&acirc;k ettik, hi&ccedil; ş&uuml;phe yok, bunda bir ayet -azap- vardır&quot;</strong> buyurmaktadır. Keza, A&#39;raf suresi 133&#39;te de ş&ouml;yle buyuruluyor: <strong>&quot;...biz de ayrı ayrı mucizeler ve ayetler&nbsp; olarak &uuml;zerlerine tufan, &ccedil;ekirge, buğday g&uuml;vesi, kurbağa ve kan musallat kıldık, yine b&uuml;y&uuml;kl&uuml;k tasladılar ve su&ccedil;lu -g&uuml;nahk&acirc;r- bir kavim oldular&quot;</strong></p>\n\n<h2>\n	2- Ecel</h2>\n\n<p>\n	Ecelin kelime anlamı &quot;s&uuml;re, tanınan belli bir zaman, başlama veya bitme vakti&quot; dir. Mesela &quot;eceli geldi&quot; denildiğinde de genellikle &quot;&ouml;l&uuml;m vakti geldi&quot; denilmek istenir. Aynı şekilde bu kelimenin Arap&ccedil;a&rsquo;daki bir diğer kullanılış bi&ccedil;imi de &quot;belli bir s&uuml;re ve vakit tayin edilmesi&quot;dir.</p>\n\n<h2>\n	3- Kitab</h2>\n\n<p>\n	&quot;Kitab&quot; kelimesinin &ccedil;eşitli anlamları vardır. Ancak, s&ouml;zkonusu ayette ge&ccedil;en mana &quot;belirlenen yazı&quot; veya &quot;mukadder olan yazı&quot;dır ve ayette ge&ccedil;en &quot;<strong>likulli ecelin kit&acirc;b</strong>&quot;ın anlamı &quot;<strong>peygamberin mucize getirmesi i&ccedil;in tayin edilmiş belli bir zaman vardır.</strong>&quot; şeklindedir.</p>\n\n<h2>\n	4-&quot;Yemhu&quot; (Ortadan Kaldırır)</h2>\n\n<p>\n	&quot;Yemhu&quot;nun l&uuml;gat anlamı &quot;ortadan kaldırmak, iptal etmek ve silmek&quot;, bazen de &quot;izini, etkisini ortadan kaldırmak&quot; şeklindedir. Nitekim İsr&acirc; suresi&#39;nin 12. ayetinde de buyurulduğu &uuml;zere:</p>\n\n<p>\n	a- &quot;<strong>Biz geceyi ve g&uuml;nd&uuml;z&uuml; iki ayet kıldık, gece ayetini -gecenin izi olan karanlığı- sildik de, Rabbinizden bir fazl aramanız, yılların sayısını ve hesabını &ouml;ğrenmeniz i&ccedil;in g&uuml;nd&uuml;z&uuml;n ayetini aydınlatıcı kıldık.</strong>&quot;</p>\n\n<p>\n	b- Ş&ucirc;r&acirc; suresinin 24. ayetinde de &quot;yemhu&quot; &quot;ortadan kaldırmak, yok etmek&quot; anlamında ge&ccedil;er:</p>\n\n<p>\n	<strong>&quot;Allah, batılı yokedip ortadan kaldırır ve kendi kelimeleriyle hakkı hak olarak pekiştirir...&quot;</strong></p>\n\n<h2>\n	Bu AyetlerinTefsiri</h2>\n\n<p>\n	Allah azze ve celle bu ayet-i kerimelerde Kureyş k&acirc;firlerinin Hz. Resulullah&#39;tan (s.a.a) bir&ccedil;ok mucize istediklerini haber vermektedir. Nitekim İsr&acirc; suresinin 90 ve 92. ayetlerinde ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	<strong>&quot;Dediler ki, bize yerden pınarlar fışkırtmadık&ccedil;a sana kesinlikle inanmayız (...) veya &ouml;ne s&uuml;rd&uuml;ğ&uuml;n gibi g&ouml;ky&uuml;z&uuml;n&uuml; &uuml;st&uuml;m&uuml;ze par&ccedil;a par&ccedil;a d&uuml;ş&uuml;rmeli ya da Allah&#39;ı ve melekleri karşımıza getirmelisin.&quot;</strong></p>\n\n<p>\n	Daha &ouml;nceki bahsimizde Ra&#39;d suresinin 38. ayetini hatırlatmış ve Allah Teal&acirc;&#39;nın ş&ouml;yle buyurduğunu belirtmiştik: <strong>&quot;...Allah&#39;ın izni olmaksızın hi&ccedil;bir peygambere herhangi bir ayeti -mucizeyi- getirmesi olacak iş değildir. Her ecel (tayin edilmiş her zaman) i&ccedil;in belli bir kitap (yazı, h&uuml;k&uuml;m, son) vardır.</strong></p>\n\n<p>\n	Buna ilişkin olarak, bir sonraki ayette bir istisna belirtilmekte ve <strong>&quot;Allah Teala bu kitapta yazılı olan rızık, ecel, mutluluk, mutsuzluk...vb. şeylerden dilediğini iptal eder ve o kitapta hen&uuml;z yazılı olmayan (dilediği bir) şeyi yazar ve belirler; hi&ccedil;bir şeyin değişmediği ve değiştirilemez olduğu &quot;Kitabın aslı&quot; (Levh-i Mahfuz) ise Allah Teal&acirc;&#39;nın indindedir.&quot;</strong> buyurulmaktadır.</p>\n\n<p>\n	Bu nedenledir ki &acirc;lemlerin Rabbi Y&uuml;ce Allah bunun ardından ş&ouml;yle buyuruyor: <strong>&quot;onlara vaad ettiğimiz azapların bir kısmının ne olduğunu&nbsp; sana g&ouml;stersek veya ondan &ouml;nce seni &ouml;ld&uuml;recek olsak.&quot;</strong></p>\n\n<p>\n	Buraya kadar aktardıklarımızı Taberi, Kurtubi ve İbni Kesir&#39;in yukarda ge&ccedil;en ayetin tefsiriyle ilgili kayıtlarında da bulabilmek m&uuml;mk&uuml;nd&uuml;r, s&ouml;zkonusu eserlerden birka&ccedil; &ouml;rnekle yetiniyoruz:</p>\n\n<p>\n	Hattab oğlu &Ouml;mer&rsquo;den ş&ouml;yle dediği rivayet olunur: <em>&quot;Allah&#39;ım! Eğer beni bedbaht kullarından etmişsen (yazmışsan) adımı o z&uuml;mreden sil de bahtiyarlar z&uuml;mresine yaz, &ccedil;&uuml;nk&uuml; sen dilediğini yazar, dilediğini silersin, kitabın aslı senin katındadır.&quot;</em></p>\n\n<p>\n	İbn-i Mes&rsquo;ud&#39;dan da ş&ouml;yle dediği rivayet olunur: <em>&quot;Allah&#39;ım! Beni bahtiyarlar z&uuml;mresinden kıldıysan orada&nbsp; kalmamı sağla. Bedbahtlar z&uuml;mresine yazmışsan oradan sil de bahtihyarlar z&uuml;mresine yaz. Sen dilediğini yazar, dilediğini silersin, kitabın aslı senin katındadır.&quot;</em></p>\n\n<p>\n	Ebu V&acirc;il&#39;den de, şu duayı pek sık okuduğu rivayet olunur: <strong>&quot;Allah&#39;ım! Eğer bizi bedbahtlar z&uuml;mresine yazdıysan, oradan silde bahtiyarlar z&uuml;mresine yaz; bahtiyarlar z&uuml;mresine yazmışsan hep orada kalmamızı sağla! Sen dilediğini yazar, dilediğini silersin, kitabın aslı senin katındadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	All&acirc;me Meclisi&rsquo;de ş&ouml;yle kaydetmektedir:</p>\n\n<p>\n	<strong>&quot;Allah&#39;ım! Bizi bahtiyarlar sınıfına yazdıysan &ouml;ylece kalmamızı sağla, bedbahtlar sınıfına yazdıysan, onu sil de, bizi bahtiyarlar sınıfına yaz.&nbsp; Ş&uuml;phesiz, sen dilediğini yazar, dilediğini silersin, kitabın aslı senin katındadır!&quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Kurtubi de, Sahih-i Buhari ve Sahih-i M&uuml;slim&#39;de ge&ccedil;en bu istidl&acirc;le&nbsp; istinad ederek Hz. Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu yazar:</p>\n\n<p>\n	<em>&quot;&Ouml;mr&uuml;n&uuml;n uzun ve rızkının bol olmasını isteyen, akrabalarını ve yakınlarını g&ouml;zetsin, sıl&acirc;-i rahimde bulunsun.&quot;</em></p>\n\n<p>\n	Bir diğer rivayette de ş&ouml;yle ge&ccedil;er: <em>&quot;&Ouml;mr&uuml;n&uuml;n uzun ve rızkının bol olmasını&nbsp; isteyen, Allah&#39;tan &ccedil;ekinsin ve akrabalarıyla yakından ilgilenip onları g&ouml;zetsin.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İbn-i Abbas, kendisine sorulan bir soruya verdiği cevapta ş&ouml;yle der:</p>\n\n<p>\n	<em>&quot;Allah azze ve celle: O &ouml;yle bir yaratıcıdır ki sizi &ccedil;amurdan ve belli bir ecelle yarattı, belirlenip muayyen edilmiş ecel O&#39;nun katındadır.&quot; </em>buyurmaktadır.</p>\n\n<p>\n	Bu ayette ge&ccedil;en ilk &quot;ecel&quot; insanın doğduğu andan &ouml;l&uuml;m anına&nbsp; kadarki zamandır. &quot;Belirlenmiş&quot; olarak adlandırılan ikinci &quot;ecel&quot; ise &ouml;l&uuml;m sonrasından başlayıp kıyamete kadar s&uuml;recek olan &quot;berzah&quot;tır ki, bunun ne kadar s&uuml;receğini Allah&#39;tan gayri kimse bilmez. O halde eğer bir insan, Allah&#39;a kullukta bulunur da akrabalarını ve yakınlarını dolaşıp g&ouml;zeterek onların g&ouml;nl&uuml;n&uuml; alırsa, Allah Teala onun berzahta bekleyeceği s&uuml;reden dilediğince alıp &ouml;mr&uuml;ne verir ve &ouml;mr&uuml;n&uuml; uzatmış olur; Allah&#39;a itaatsizlikte bulunur, isyan eder, kulluk vazifesini ihmal eder ve akrabalarıyla ilişkilerini keserse o zaman da Allah Teal&acirc; onun d&uuml;nya hayatındaki &ouml;mr&uuml;nden alıp berzahına ekler ve d&uuml;nya &ouml;mr&uuml; kısalmış, berzahı ise uzamış olur ...<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	İbn-i Kesir bu istidl&acirc;le bazı noktaları daha ekliyor ki, bunları kısaca ş&ouml;yle &ouml;zetlemek m&uuml;mk&uuml;n:</p>\n\n<p>\n	Bunlar, Ahmed Nes&acirc;i ve İbn-i M&acirc;ce&#39;nin Hz. Resulullah&#39;tan (s.a.a) naklettiği şu hadisle uyum i&ccedil;indedir:</p>\n\n<p>\n	<em>&quot;G&uuml;nah işlemek insanın rızkını yok eder ve kazayla kaderi ancak dua değiştirir ve &ouml;m&uuml;r, ancak başkalarına iyilik, ihsan ve bağışta bulunmakla uzar.&quot;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bir başka hadiste de ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	<em>&quot;Dua, kaza ve kader g&ouml;kle yer arasında dolaşıp dururlar (sabit değildirler, değişirler).&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Buraya kadar aktardıklarımız, ayetin te&rsquo;vilinin sadece bir y&uuml;z&uuml;n&uuml; g&ouml;stermektedir; bu hususta ileri s&uuml;r&uuml;len farklı g&ouml;r&uuml;şleri ş&ouml;ylece &ouml;rnekleyip &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	&quot;Maksat bir h&uuml;km&uuml;n iptal edilmesi ve bir başka h&uuml;km&uuml;n verilmesidir. Daha basit bir deyişle bir h&uuml;km&uuml;n diğerini neshedip ge&ccedil;ersiz kılmasıdır. Bunun her konuyu kapsadığını s&ouml;ylemek hi&ccedil; de yanlış olmaz.&quot;</p>\n\n<p>\n	Yukarıdaki g&ouml;r&uuml;ş&uuml;n sahibi Kurtubi, bir başka yerde de ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Mezkur ayet herşeyi kapsar, her mevzu i&ccedil;in ge&ccedil;erli olduğu apa&ccedil;ık ortadadır; yine de en iyisini Allah bilir.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbni Abbas&#39;ın <strong>&quot;Allah dilediğini yazar, dilediğini bozar, kitabın aslı O&#39;nun katındadır.&quot;</strong> ayetiyle ilgili g&ouml;r&uuml;ş&uuml;n&uuml; ise Taberi ve Suyuti ş&ouml;yle aktarmaktadır:</p>\n\n<p>\n	&quot;Allah Teala her yıl olacakları o yılın Kadir Gecesi&#39;nde mukadder edip belirler; sadece mutlulukla mutsuzluk buna&nbsp; dahil edilmez.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	&quot;İki kitap vardır, birinde olacaklar yazılır ve bozulur (silinir) diğeriyse kitabın aslı, &ouml;z&uuml;d&uuml;r.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	B) Allah Tebarek ve Teal&acirc; Yunus suresi, 98&#39;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;İsyan ve sapmadan sonra iman edip de bu imandan fayda g&ouml;ren yegane kavim Hz.Yunus&#39;un kavmidir; iman edince d&uuml;nya hayatında onların &uuml;zerinden aşağılatıcı azabı kaldırdık ve onları belli bir zamana kadar yararlandırdık&quot;</strong></p>\n\n<p align=\"left\">\n	&nbsp;&nbsp; Ayette ge&ccedil;en kelimelerin şerhi</p>\n\n<p>\n	1- Ondan &uuml;z&uuml;nt&uuml; ve&nbsp; kederi</p>\n\n<p>\n	2- Aşağılık, zillet, horluk, al&ccedil;aklık</p>\n\n<p>\n	3- Uzun veya kısa, ama belirsiz bir s&uuml;re</p>\n\n<h2>\n	&nbsp;&nbsp;&nbsp;&nbsp; Ayetin&nbsp; Tefsiri</h2>\n\n<p>\n	Hz.Yunus (a.s) hadisesi Taberi, Kurtubi ve Mecma&#39;ul Bey&acirc;n tefsirlerinde<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> ilgili ayetin tefsir kısmında ş&ouml;yle anlatılır:</p>\n\n<p>\n	Bug&uuml;nk&uuml; Musul&#39;un &ccedil;evresinde yer alan &quot;Neynev&acirc;&quot; adlı mıntıkada yaşayan Yunus (a.s)&rsquo;ın kavmi puta tapmaktaydı. Allah Teal&acirc; onları putperestlikten kurtararak İslam&rsquo;la hidayetlerini sağlamak i&ccedil;in Hz. Yunus (a.s) o kavme g&ouml;nderdi. Ama onlar Hz.Yunus (a.s)&rsquo;ın davetini kabul etmediler.</p>\n\n<p>\n	Hz.Yunus (a.s)&rsquo;ın Hakk&#39;a davetini kabul eden az sayıda insanlar arasında bir &acirc;bid, bir de alim vardı ki &acirc;bid olan (&ccedil;ok ibadet eden) adam Hz. Yunus (a.s)&rsquo;a bu kavmi lanetlemesini ve Allah Teal&acirc;&rsquo;dan Neynev&acirc; ahalisine azabını g&ouml;ndermesini istemesini s&ouml;yl&uuml;yordu. Alim ve bilge olan zat ise Hz.Yunus (a.s)&rsquo;a &quot;Sakın bunu yapma, Allah Teal&acirc; senin duanı kabul eder de kavmin helak olur gider; halbuki Allah Teal&acirc; kullarının hel&acirc;k olmasını istememektedir.&quot; diye tavsiyede bulunuyordu.</p>\n\n<p>\n	Sonunda Hz.Yunus (a.s) &acirc;bidin ısrarını kabul ederek kavmini l&acirc;netledi, bunun &uuml;zerine Allah azze ve celle&#39;den &quot;Falan ayın filan g&uuml;n&uuml; ş&ouml;yle bir azap gelecek&quot; diye hitap olundu ve Hz.Yunus (a.s)&#39;da bu haberi kavmine bildirdi.</p>\n\n<p>\n	Vaad olunan bel&acirc;nın inme vakti yaklaşınca Hz.Yunus (a.s) ilahi azaba yakalanmamak i&ccedil;in kendisine iman eden abidle birlikte kavmini terkedip o b&ouml;lgeden uzaklaştı. Alim ve bilge olan m&uuml;&rsquo;min ise oradan ayrılmayarak kavmine &quot;Eğer vaad olunan gece Yunus burada, sizin aranızda olursa azap size inmeyecektir, ama&nbsp; o aranızda bulunmazsa şafak s&ouml;kerken azaba yakalanacaksınız&quot; dedi. O gece Yunus (a.s) kavminin arasında yoktu, bu ger&ccedil;eği anlayan ve vaad olunan azabın belirtilerini de g&ouml;zleriyle bizzat g&ouml;rerek hel&acirc;k olacağından artık hi&ccedil; ş&uuml;phesi kalmayan kavim, hemen bilge m&uuml;&rsquo;mine koşarak pişmanlık duyduklarını ve kendilerine bir kurtuluş yolu &ouml;ğ&uuml;tlemesini istediler. Bilge m&uuml;&rsquo;min &quot;Allah Teal&acirc;&#39;ya samimi bir y&ouml;nelişle y&ouml;nelmekten başka yolunuz yok&quot; dedi ve ş&ouml;yle ekledi: &quot;Ger&ccedil;ekten pişmansanız Allah&#39;a y&ouml;nelip t&ouml;vbe edin ve ağlayıp sızlanın, el a&ccedil;ıp yakarın O&#39;na, ola ki size acır da rahmetini indiriverir ve azabını g&ouml;ndermez size. O halde hemen şehirden &ccedil;ıkın, başınızı alıp dağa, bayıra gidin, kadınlarınızla &ccedil;ocuklarınızı birbirinden ayırın, hayvanlarınızı da yavrularından ayırın, hepiniz canı g&ouml;n&uuml;lden t&ouml;vbe ederek af dileyip; sızlanarak ağlayın ve samimiyetle &ouml;z&uuml;r dileyin.&quot;</p>\n\n<p>\n	Neyneva ahalisi bu tavsiyeyi dinleyerek hemen şehri terkettiler, &ccedil;oluk &ccedil;ocuklarını ve hayvanlarını da yanlarına alarak oradan uzaklaştılar, rahat olmayan elbiseler giydiler, anneleri evlatlarından, hayvanları yavrularından uzaklaştırdılar, kendileri de onlardan uzak durup kendi hallerine bakarak ağladılar, tam bir ihlasla t&ouml;vbe edip pişmanlıklarını var g&uuml;&ccedil;leriyle vurguladılar, y&uuml;rekten ağlayarak Allah Teal&acirc;&#39;dan affedilmelerini istediler &quot;Rabbimiz! Peygamberin Yunus (a.s)!ın tebliğ ettiği herşeye&nbsp; iman ettik biz!&quot; dediler.</p>\n\n<p>\n	Bu samimi t&ouml;vbe ve kula yaraşır, yakarış &uuml;zerine Rahman ve Rahim olan Allah Teal&acirc; onları affetti, g&ouml;lgesi başlarının &uuml;zerine kadar inmiş olan azabı onlardan uzaklaştırdı. B&ouml;ylece t&ouml;vbelerinin kabul edilmiş olduğunu g&ouml;rerek işledikleri b&uuml;t&uuml;n su&ccedil; ve g&uuml;nahları bir daha işlememek &uuml;zere terkettiler; haksız yere elde ettikleri eşya ve malları sahiplerine geri verdiler; hatta bir binanın temelinde haksızlıkla alınmış bir taş vardıysa, onu dahi s&ouml;k&uuml;p iade ettiler. Bu nedenledir ki Allah Teal&acirc; samimi&nbsp; tevbelerinden sonra, Yunus (a.s)&rsquo;ın kavmini vaad edilen azaptan kurtardı. Nitekim <strong>&quot;...Allah dilediğini yazar, dilediğini de siler; Kitab&#39;ın aslı O&#39;nun katındadır&quot;!</strong></p>\n\n<p>\n	C) Allah Teala A&#39;raf suresinde 142. ayette ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<strong>&quot;Musa ile otuz gece i&ccedil;in s&ouml;zleştik ve buna on g&uuml;n daha ekleyerek tamamlamış olduk, b&ouml;ylece Rabbi ile g&ouml;r&uuml;şmesi kırk geceyle tamamlanmış oldu.&quot;</strong></p>\n\n<p>\n	Bakara, 51&#39;de de ş&ouml;yle buyuruluyor: <strong>&quot;Hani Musa&#39;ya kırk gece i&ccedil;in s&ouml;zleşmiştik, ama siz onun yokluğunda buzağıya taptınız ve zalim oldunuz&quot;</strong></p>\n\n<h2>\n	Hulef&acirc; Okulunun Rivayetlerinde Beda</h2>\n\n<p>\n	Teyalisi, Ahmed, İbni-i Sa&#39;d ve Tirmizi Hz. Resulullah&#39;ın (s.a.a) ş&ouml;yle buyurduğunu yazarlar.</p>\n\n<p>\n	Allah Teal&acirc; Hz.&Acirc;dem (a.s) evlatlarını g&ouml;sterdi. &Acirc;dem aleyhisselam, evlatları arasında ilgin&ccedil;, &ccedil;ekici ve pek nurlu birini g&ouml;rerek</p>\n\n<p>\n	- Ya Rabbi! Bu kim? diye sordu.</p>\n\n<p>\n	Allah (c.c)&rsquo;dan şu nida geldi:</p>\n\n<p>\n	- O , senin evlatlarından, Davut&#39;tur.</p>\n\n<p>\n	- Rabbim, o ne kadar&nbsp; yaşayacak?</p>\n\n<p>\n	- Altmış yıl.</p>\n\n<p>\n	- Rabbim, onun &ouml;mr&uuml;n&uuml; uzat.</p>\n\n<p>\n	- Bu m&uuml;mk&uuml;n değil, ama sen kendi &ouml;mr&uuml;nden ona verilmesini isteyebilirsin.</p>\n\n<p>\n	- Rabbim, benim &ouml;mr&uuml;m ne kadar olacak?</p>\n\n<p>\n	- Bin yıl.</p>\n\n<p>\n	- O halde ben &ouml;mr&uuml;m&uuml;n 40 yılını ona bağışlıyorum!</p>\n\n<p>\n	&nbsp; Hz. &Acirc;dem&#39;in (a.s) &ouml;l&uuml;m vakti gelip &ccedil;atınca melekler ruhunu kabzetmeye geldiler. Hz.Adem aleyhisselam, &quot;Hen&uuml;z &ouml;mr&uuml;m&uuml;n 40 yılı kalıyor&quot; dediğinde &quot;Onu daha &ouml;nce evladın Davud (a.s)&rsquo;a&nbsp; bağışlamıştın ya!&quot; diye hatırlattılar.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Hulefa okulu mensuplarının kaynaklarından sıl&acirc;-i rahim (akrabaları g&ouml;r&uuml;p g&ouml;zetme) vb. amellerin etkileri ve tesirleri konusunda yazılanlara daha &ouml;nce de kısaca değinmiştik, Bu &ouml;rneği ise <strong>&quot;Allah dilediğini yazar, dilediğini bozar, Kitab&#39;ın aslı O&#39;nun katındadır.&quot;</strong> buyruğunun b&acirc;riz misdaklarından biri olması hasebiyle aktardık.</p>\n\n<p>\n	Ehl-i Beyt İmamları da Allah&#39;ın selamı onlara olsun bu &quot;yazma ve&nbsp; bozma&rsquo;yı&quot; &quot;bed&acirc;&quot; olarak adlandırmışlardır ki, aşağıda bunu da birka&ccedil; &ouml;rnek belgeyle aktarmayı&nbsp; yeterli buluyoruz.</p>\n\n<h2>\n	Ehl-i Beyt İmamları&#39;nın (a.s) Rivayetlerinde Bed&acirc;</h2>\n\n<p>\n	Allame Meclisi&#39;nin Bihar-ul Env&acirc;r&#39;ında İmam S&acirc;dık (a.s)&#39;dan ş&ouml;yle bir rivayet nakledilir:</p>\n\n<p>\n	<em>&quot;Allah azze ve celle hangi peygamberini peygamberlikle g&ouml;revlendirmişse, &ouml;nce ondan şu &uuml;&ccedil; hususta s&ouml;z ve ikrar almıştır: Kulluğunu itiraf ve ikrar, bencillikten tamamen sıyrılma, Allah Teal&acirc;&#39;nın dilediğini &ouml;ne alıp dilediğini ertelemesini kayıtsız şartsız şimdiden kabul etme.&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bir başka rivayette de İmam Sadık (a.s) bu mevzuyu &quot;yazma ve bozma&quot; tabirleriyle beyan ederek ş&ouml;yle buyurur:</p>\n\n<p>\n	<em>&quot;Allah Teal&acirc; şu &uuml;&ccedil; hususta ahitleşip s&ouml;z almadık&ccedil;a hi&ccedil;bir peygamberi g&ouml;ndermemiştir: Kulluğunu ikrar etmek, bencillikten tamamen sıyrılmak, Allah Teal&acirc;&#39;nın dilediğini yazıp dilediğini&nbsp; bozacağını şimdiden kabullenmek.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; bir rivayette de aynı mevzuda &quot;yazıp bozma&quot; yı &quot;bed&acirc;&quot; kelimesiyle tanımlamaktadır:</p>\n\n<p>\n	<em>&quot;Allah Teal&acirc; şu &uuml;&ccedil; hususta kendisinden s&ouml;z almadık&ccedil;a hi&ccedil;bir peygamberi g&ouml;ndermemiştir ..... ve bed&acirc;&quot;</em><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	İmam Rıza (a.s)&#39;dan da ş&ouml;yle rivayet olunur:</p>\n\n<p>\n	<em>&quot;Hi&ccedil;bir peygamber şarap i&ccedil;meyeceği ve bed&acirc;yı kabul edeceği yolunda kendisinden s&ouml;z alınmadan peygamberlikle g&ouml;revlendirilmemiştir.&quot;</em><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bir diğer rivayette de İmam Sadık (a.s) &quot;bed&acirc;&quot;nın zamanına değinmekte ve ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;Kadir Gecesi gelip &ccedil;atınca melekler, Ruh ve yazıcılar d&uuml;nya semasına iner ve Allah Teal&acirc;&#39;nın o yıl mukadder kıldığı şeyleri yazıp kaydederler. Allah Teal&acirc; bir şeyi &ouml;ne almayı veya ertelemeyi, ya da azaltmayı irade ederse bir meleği bununla vazifelendirir ve o, istenileni silip, emrolunduğu &uuml;zere yazar.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu konuda İmam Bakır (a.s)&rsquo;ın ş&ouml;yle buyurduğu ge&ccedil;mektedir: <em>&quot;K&acirc;tipler d&uuml;nya semasına iner ve kulların bir yıllık mukadderatını yazıp kaydederler.&quot;</em></p>\n\n<p>\n	Devamla ş&ouml;yle buyurdular:<em> &quot;Buna rağmen (o gece de) her şey yine Allah Tebarek ve Teal&acirc;&rsquo;nın iradesine bağlıdır, dilediğini &ouml;ne alır, dilediğini de&nbsp; erteler, nitekim kendisi ş&ouml;yle buyurmuştur. Allah dilediğini yazar, dilediğini bozar, Kitab&#39;ın aslı O&#39;nun katındadır.&quot;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İmam B&acirc;kır&#39;dan (a.s) gelen bir başka rivayette de ş&ouml;yle buyurduğu kaydedilir:</p>\n\n<p>\n	<em>&quot;Allah Teal&acirc;&#39;nın Kur&#39;an&#39;da buyurmuş olduğu </em><strong>&quot;Oysa Allah, eceli gelmiş bulunan&nbsp; hi&ccedil;bir kimseyi kesinlikle ertelemez.&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a><em> ayetin anlamı, Allah Teala&#39;nın katında her şeyin belirlenmiş olduğu kitaplar bulunduğu ve bunlarda dilediğini &ouml;ne alıp dilediğini ertelediğidir. Kadir Gecesi gelip &ccedil;attığından Allah Teal&acirc; o&nbsp; (kitapta belirlenen işleri) gelecek&nbsp; Kadir Gecesi&#39;ne kadar yansıtır, nitekim bu nedenledir ki </em><strong>&quot;Allah, kendi eceli gelmiş bulunan hi&ccedil;bir kimseyi kesinlikle ertelemez&quot;</strong><em> buyurulmaktadır, yani mukadder olup da g&ouml;klerin yazıcıları tarafından yazıldıktan sonra artık gecikmez ve ertelenmez.&quot;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Hz. &Acirc;dem&#39;in (a.s) &ouml;mr&uuml;n&uuml;n 40 yılını Hz. Davud&#39;a (a.s) bağışladığı yolunda daha &ouml;nce hulef&acirc; okulu mensuplarının kaynağından aktardığımız rivayeti Allame Meclisi de nakletmiştir.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Ehl-i Beyt İmamları&#39;nda (a.s) gelen rivayetlerde bed&acirc; mevzusu, &ouml;zetle yukarıda aktardığımız şekilde ge&ccedil;mektedir.</p>\n\n<p>\n	Şimdi, gelelim &quot;Yeni olaylar karşısında Allah Teal&acirc;&#39;nın -daha &ouml;nceden belirlemediği- yeni kararlar verdiği&quot;&nbsp; veya &quot;-Neuzubillah- Allah Teal&acirc;&#39;nın daha &ouml;nceden bilmediği yeni bir g&ouml;r&uuml;ş ve karara varması -ki bu s&ouml;z&uuml; misalen zikretmekten dahi Allah&#39;a sığınırız-&quot; mevzusuna. Ehl-i Beyt İmamları (a.s) bu hususta da meseleyi aydınlığa kavuşturmuşlardır. Bu c&uuml;mleden olmak &uuml;zere Meclisi, İmam S&acirc;dık hazretlerinin (a.s) ş&ouml;yle buyurmuş olduğunu rivayet eder:</p>\n\n<p>\n	<em>&quot;Allah azze ve celle&rsquo;nin daha &ouml;nce bilmediği veya farketmediği bir şeyi -şu veya bu durumda- bildiği ve farkettiği&quot; şeklinde bir zanna kapılan birini g&ouml;r&uuml;rseniz, ondan uzaklaşın ve beri durun -teberr&icirc;de bulunun-.&quot;</em><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h2>\n	Bed&acirc;ya İnanmanın Tesiri</h2>\n\n<p>\n	İnsanoğlunun &quot;İsminin bahtiyarlar ve mutlular listesine yazılması halinde artık kesinlikle bedbahtlar ve zavallılar g&uuml;ruhuna yazılmayacağı veya adı k&ouml;t&uuml;ler listesine yazılmış birinin artık ne yaparsa yapsın iyiler listesine adını yazdıramayacağı ve yazılanın değişmesinin kesinlikle m&uuml;mk&uuml;n olmadığı ve herkesin kendi yazgısına katlanmak zorunda bulunduğu&quot; şeklinde bir inan&ccedil; taşıması halinde k&ouml;t&uuml;l&uuml;kte bulunanlar k&ouml;t&uuml;l&uuml;k işlemekten asla vazge&ccedil;meyecekleri gibi giderek daha da k&ouml;t&uuml;leşeceklerdir. Zira bu durumda birey, k&ouml;t&uuml;l&uuml;ğ&uuml;n bir alınyazısı olduğu ve ne yaparsa yapsın kendisini değiştirmesinin kesinlikle m&uuml;mk&uuml;n olamayacağı gibi son derece&nbsp; yanlış ve tutarsız bir zanna kapılmış olacaktır.</p>\n\n<p>\n	Diğer taraftan iyi ve bahtiyar kullar da b&ouml;yle bir zanna kapılmaları halinde &quot;artık hi&ccedil;bir şekilde yazgının değişmeyeceği ve ne olursa olsun kendisinin daima iyi kullar listesine yazıldığı&quot;nı d&uuml;ş&uuml;nerek pekal&acirc; şeytanın vesveselerine kapılabilecek ve Rabbine itaat ve kullukta kusur edebilecektir.</p>\n\n<p>\n	Bug&uuml;n ne yazık ki bir&ccedil;ok m&uuml;sl&uuml;man, Allah Teal&acirc;&#39;nın iradesi ve kaderle ilgili mevzularda Kur&#39;an-ı Kerim ve rivayetlerde ge&ccedil;en anlam ve mevzuatı gereğince idrak edip kavrayamamış olduğundan &quot;işlediği ameli işlememezlik edemeyeceği ve esasen cebr&icirc; olarak işlemeye mahkum olduğu, zira İl&acirc;h&icirc; yazgının b&ouml;yle icab ettiği&quot; şeklinde veya bil&acirc;kis &quot;herşeyin insanın irade ve isteğine bırakıldığı ve bireyin eylem ve amellerinde mutlak anlamda serbest ve bağımsız&nbsp; olduğu&quot; şeklinde karşıt u&ccedil;larda aşırılığa ka&ccedil;an zanlara kapılmış ve bu temelsiz zannı isl&acirc;m&icirc; akide sanma hatasına d&uuml;şm&uuml;şt&uuml;r. Allah azze ve celle fırsat ve tevfik verirse bu konuyu başlıbaşına bir inceleme konusu olarak bir başka &ccedil;alışmamızda ele alacak ve Hakk&#39;ın b&acirc;tıldan ayırd edilmesi yolunda bir adım daha atılmasına yardımcı olacağız, İnşaallah.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Taberi her &uuml;&ccedil; hadiside, aynı ayetin tefsirinde aktarmaktadır.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Bih&acirc;r&#39;ul Envar, Meclisi, 98/162</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Sahih-i Buhari 3/34, kitab-ul &acirc;d&acirc;b 12. ve 13. bablar ve Sahih-i M&uuml;slim, 1982. Hadis, 20. ve 21. sıla-i rahim babı ve Ahmed İbn-i Hanbel M&uuml;snedi 3/156, 247 ve 266 ve 5/76.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kurtubi Tefsiri 9/329-331</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Bu rivayet İbn-i Mace, Mukaddime 10. Bab, 90. hadiste ge&ccedil;mektedir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- İbn-i Kesir Tefsiri 2/519</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Kurtubi Tefs.9/329.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Taberi Tefsiri 13/111 ve Suyuti Tefsiri -Biz Taberi&#39;den aktardık.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Suyuti Tefsiri 4/65&#39;de İbn-i Cerir Taberi&#39;yle, Hakim&#39;den aktarmakta ve sahih olduğunu vurgulamaktadır.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Mecme&#39;ul Bey&acirc;n 3/135 ve Kurtub&icirc; 8/384 ve Taber&icirc; 11/118 ve Suyuti, Durrul Mensur&#39;un 3/317&#39;sinde.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Teyalisi 350 h: 2692, M&uuml;sned-i Ahmed 1/251, 298, 371, İbni S&acirc;&#39;d&rsquo;ın Tabakat&#39;ı 1/9007 Avrupa baskısı, S&uuml;nen-i Tirmizi, 11/196, 197 A&#39;raf&nbsp; suresinin tefsirinde ve Bih&acirc;r&#39;ul Env&acirc;r, 4/102, 103&#39;de İmam Muhammed Bakır&#39;dan (a.s) naklen (bazı benzer kelimelerdeki &ccedil;ok az farklı ifadelerle aynı rivayet ge&ccedil;er .)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Bihar 4-/108 Şeyh Saduk&#39;un Tevhid&#39;inden&nbsp; naklen</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Ae. Mehasin&#39;den naklen.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Ae. Saduk&#39;un Tevhid&#39;inden naklen.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Ae.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Ae. 4/99 Ali bin İbrahim&#39;in Tefsir&#39;inden</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Ae. 4/102 Şeyh M&uuml;fid&#39;in Em&acirc;li&#39;sinden.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- M&uuml;nafikun/11</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Ae. Ali bin İbrahim&#39;in Tefsir&#39;inden.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ae. İlel-uş ser&acirc;i&#39;den naklen.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Ae. 4/111 İcmal-ud Din&#39;den naklen.</p>\n	</div>\n</div>','Kitap ve Sünnet Işığında İslam’da Bedâ','','publish','closed','open','','kitap-ve-sunnet-isiginda-islamda-beda','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3209',0,'post','',0),(3210,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 align=\"right\">\n	<br />\n	<strong><em>Ayetullah Muhammed İmami Kaşan&icirc;</em></strong></h5>\n\n<p>\n	Şiisiyle, S&uuml;nnisiyle İslam &uuml;mmeti genel olarak, <strong>Hz. Mehdi</strong> konusunda g&ouml;r&uuml;şbirliği i&ccedil;erisindedir. Her iki grubun uleması da onu, Resulullah&rsquo;ın soyundan ve Hz. Fatıma <em>selamullahi aleyha</em>&rsquo;nın neslinden olduğunu kabul etmektedirler. Muteber kitaplarda bu bağlamda muvassak ve m&uuml;tevatir bir&ccedil;ok hadis ve rivayet naklolunmuştur. Kur&rsquo;an-ı Kerim, diğer semavi kitaplarda olduğu gibi <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın cihanş&uuml;mul adil h&uuml;k&uuml;metinden ve onun rehberliğinden s&ouml;z etmektedir. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve diğer Hidayet İmamlarından bu konuda rivayet edilen &ccedil;ok sayıda hadisler, <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu olduğu ve halen hayatta bulunduğu, ancak ilah&icirc; hikmet gereği gaybete &ccedil;ekildiği hususunda hi&ccedil;bir şek ve ş&uuml;pheye yer bırakmamıştır. Kast ve garazı olmayan hak talibi herkes, eğer meseleye dikkatlice eğilirse, kesinlikle bu hakikate ulaşacak ve onu kabul edecektir.</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;tan İslam&rsquo;ın usul ve &ouml;ğretilerini sağlıklı bir bi&ccedil;imde anlayıp idrak etmekte bizlere yardımcı olmasını ve ger&ccedil;ekleri anlamayı bizlere ve t&uuml;m hakikat aşıklarına inayet eylemesini, bizleri hatalardan, yanlış inan&ccedil; ve anlayışlardan, taassuplardan kurtarmasını temenni ediyorum.</p>\n\n<p>\n	<strong>&ldquo;Rabbimiz! Bize hidayet verdikten sonra kalplerimizi saptırma; katından bize bir yardım ihsan et. Ş&uuml;phesiz ki, sen &ccedil;ok bağışlayansın.&rdquo;</strong></p>\n\n<p>\n	Şunu hatırlatmam gerek ki: <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bir şahıstır; bir sınıf veya grupta Mehdilik tecelli etmiyor. Şiilik tarihi boyunca t&uuml;m Şiiler, ayrıca Ehl-i S&uuml;nnet&rsquo;ten &ccedil;ok alimler <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, Resulullah&rsquo;ın &ccedil;ocuklarından olacağını kabul etmektedirler. Ehl-i S&uuml;nnet itikadında incelenmesi gereken şey, O <strong>İmam</strong>&rsquo;ın doğup doğmadığı ve diğer &ouml;zellikleridir. Biz bu makalede, Allah&rsquo;ın yardımı, inayeti ve canlar ona feda olsun, <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın mahsus l&uuml;tuflarıyla aşağıdaki konu etrafında konuşacağız.</p>\n\n<h2>\n	İnsanın Toplumsal Hayatının Devamı İ&ccedil;in,İlah<strong>&icirc;</strong> H&uuml;ccetin Varlığının Gerekliliği</h2>\n\n<p>\n	N&uuml;b&uuml;vvete imandan sonra en &ouml;nemli konulardan biri, Asrın İmamının İmametine inanmaktır. T&uuml;m M&uuml;sl&uuml;manlar bu inancı paylaşmaktadı-lar.</p>\n\n<p>\n	İslam kelamcıları ve filozoflarının bu konuda getirdikleri akl&icirc; deliller olduk&ccedil;a &ccedil;oktur. Biz burada sadece bir delili a&ccedil;ıklamakla yetineceğiz. O delil de; y&uuml;ce Allah&rsquo;ın yaratılış ve din d&uuml;zeninin korunmasına g&ouml;sterdiği &ouml;zeni ifade eden &ldquo;İnayet delili&rdquo;nden ibarettir. Bir başka deyişle &ldquo;Allah&rsquo; ın Tekvin&icirc; ve Teşri&icirc; inayeti&rdquo;dir.</p>\n\n<h3>\n	İnayet Ne Demektir?</h3>\n\n<p>\n	&ldquo;İnayet&rdquo;; bir işin en g&uuml;zel şekilde ger&ccedil;ekleşmesi, en k&uuml;&ccedil;&uuml;k noktasının dahi belirsiz ve m&uuml;phem kalmaması i&ccedil;in azami derecede gayret edip, &ouml;zen g&ouml;stermek demektir.</p>\n\n<p>\n	&Ouml;rneğin; bir mimarın bina yapımındaki inayeti (&ouml;zen ve titizliği) binanın kolonlarına dikkat ettiği gibi, kanalizasyona uzanan boruların eğimini dahi g&ouml;zden uzak tutmamasını icap ettirir. &Ccedil;&uuml;nk&uuml; binanın herhangi bir k&ouml;şesi veya bah&ccedil;esinde su toplanması, mimarın binanın bu b&ouml;l&uuml;m&uuml;ne gereken &ouml;zen ve titizliği g&ouml;stermediğini yansıtır. Tabii ki, in-sanın inayet ve &ouml;zeni Allah Teala&rsquo;nın inayet ve &ouml;zenine benzemez.</p>\n\n<h3>\n	Hikmet Sahibi Olan Allah&rsquo;ın İnayeti ile İnsanın İnayeti Arasındaki Fark</h3>\n\n<p>\n	İnsanın kendi işinde g&ouml;sterdiği inayet ile Allah Teala&rsquo;nın mukaddes zatından sadır olan fiillerde g&ouml;sterdiği inayet elbette ki farklıdır. &Ccedil;&uuml;nk&uuml; kişi kendi işine inayet (&ouml;zen) g&ouml;stermekle kendi ihtiya&ccedil;larını temin edip noksanlıklarını giderir. Fakat y&uuml;ce Allah hi&ccedil;bir noksanlığı, hi&ccedil;bir ihtiyacı olmayan, varlığı kendisinden olan, t&uuml;m kemallere sahip bulunan y&uuml;ce bir zattır. K&acirc;inat, k&acirc;inattaki varlıkların ihtiya&ccedil;larının karşılanması ve noksanlıkların giderilmesi, O&rsquo;nun inayetinin sonu&ccedil;larıdır.</p>\n\n<p>\n	&ldquo;<strong>Allah onların s&ouml;ylediklerinden m&uuml;nezzeh, y&uuml;ce ve beridir.</strong>&rdquo;</p>\n\n<h3>\n	Allah Teala&rsquo;nın İlim ve Kudretteki İnayeti</h3>\n\n<p>\n	İslam Filozofları inayeti ikiye ayırmıştır:</p>\n\n<p>\n	1- İlimde inayet; buna &ldquo;ilm-i ina&icirc;&ldquo; denmektedir.</p>\n\n<p>\n	2- Fiilde inayet; bu ise bir işi sağlam ve muhkem yapmak demektir.</p>\n\n<p>\n	Yukarıdaki iki terimin a&ccedil;ıklaması ş&ouml;yledir:</p>\n\n<p>\n	1) İlm-i İna&icirc;. Bu terimi Şeyh-ur Reis Ebu Ali Sina gibi, Meşşa Felsefesi mektebinin mensupları ilk olarak g&uuml;ndeme getirdiler. Bunun anlamı şudur: Allah Teala kendi fiilinin sonucunu ve işinin neticesini bilir. Bu grup filozoflar y&uuml;ce Allah&rsquo;ın yaratılışla ilgili soyut (yalın) ilminin, yaratılan varlıkların hilkatinde yeterli olduğunu, zattan ayrı olarak iradeye ihtiyacın olmadığını s&ouml;ylemekteler. Fakat bunlar konuyu aydınlatıp a&ccedil;ıklık kazandırmada yanılmışlardır. &Ccedil;&uuml;nk&uuml; bunlar y&uuml;ce Allah&rsquo;ın k&acirc;inata olan ilminin &ldquo;huzur&icirc;&ldquo; değil de &ldquo;husul&icirc; ilim&rdquo; şeklinde olduğunu s&ouml;ylemişlerdir. B&ouml;ylece, Allah Teala&rsquo;nın ilminin mukaddes zatından ayrı ve sonradan O&rsquo;nun mukaddes zatına arız olduğunu kabul etmişlerdir. Bunun i&ccedil;in İşrak Felsefe yanlıları, Meşşa Felsefe taraftarlarının Allah&rsquo;ın ilmi babındaki g&ouml;r&uuml;şlerini reddetmişlerdir. Fakat hem onlar, hem de Sadr-ul M&uuml;teellihin ve ondan sonraki filozoflar, &ldquo;ilm-i ina&icirc; konusunu ana hatlarıyla kabul etmişlerdir ve konunun a&ccedil;ıklaması ve beyanı makamında ş&ouml;yle demişlerdir:</p>\n\n<p>\n	Allah Teala&rsquo;nın ilmi, O&rsquo;nun y&uuml;ce zatıyla varolan, t&uuml;m hakikatleri g&ouml;steren &ldquo;&ouml;z ilim&rdquo; şeklindedir. Y&uuml;ce Allah&rsquo;ın zatının aynı olan ilmi, varlık &acirc;leminin t&uuml;m&uuml;n&uuml; g&ouml;sterir ve varlık &acirc;lemi g&ouml;r&uuml;nen ve g&ouml;r&uuml;nmeyeni ile birlikte, o ilim ile v&uuml;cuda gelmiştir. Bu g&ouml;r&uuml;şe g&ouml;re, y&uuml;ce Allah&rsquo;ın k&acirc;inat &uuml;zerindeki ilmi &ldquo;anhu&rdquo; (O&rsquo;ndan) şeklindedir; ilim zatın aynıdır, ondan artık bir şey değildir. T&uuml;m bahis bu iki kelime etrafında şekillenmektedir: Allah&rsquo;ın ilmi &ldquo;anhu&rdquo;dur (O&rsquo;ndandır), &ldquo;f&icirc;hi&rdquo; (O&rsquo;nda) değildir.</p>\n\n<p>\n	İlm-i ina&icirc; ise, k&acirc;inatın kemalatı ve m&uuml;kemmel yaratılış nizamına taalluk eden ayrıntılı zati ilimdir.</p>\n\n<p>\n	Allah&rsquo;ın hikmet ve inayeti, mevcut olan her yaratığın kendi hedef ve gayesine ulaşmasını icap ettirmektedir.</p>\n\n<p>\n	Bu ilmin, k&acirc;inata yansıması sonucu k&acirc;inattaki t&uuml;m varlıkların bir hedefe doğru hareket ettiğini, somut bir gaye ve sonuca varmak i&ccedil;in &ccedil;alıştığını g&ouml;rmekteyiz.</p>\n\n<p>\n	Allah Teala&rsquo;nın ikinci inayeti ise, eşyanın yaratılışı ve k&acirc;inatın tanzimine taalluk eden inayetidir. Bundan şu kastedilmektedir: Allah Te-ala&rsquo;nın meydana getirdiği Tekvin d&uuml;zeni, en g&uuml;zel, en sağlam ve en cazip d&uuml;zendir. Tekvin (yaratılış) d&uuml;zeni, en iyi, en g&uuml;zel ve en sağlam d&uuml;zen olduğu gibi, Teşrii (yasama) d&uuml;zeni (Allah&rsquo;ın, insanların eğitilip yetiştirilmesi i&ccedil;in koyduğu kanunlar d&uuml;zeni) de d&uuml;ş&uuml;n&uuml;lebilecek en m&uuml;kemmel ve en iyi d&uuml;zendir. Hatta Y&uuml;ce Allah&rsquo;ın Teşri d&uuml;zenine olan inayetinin (&ouml;zeninin) Tekvin (yaratılış) d&uuml;zenine olan inayetinden daha fazla olduğu da s&ouml;ylenebilir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanın, yaratılış hedefi olan manevi miracını ve tekam&uuml;le doğru olan seyr-u s&uuml;lukunu başarıyla sona erdirmesi i&ccedil;in yaratılış d&uuml;zeni, yağmur, r&uuml;zgar, bulut, g&uuml;neş v.s. ona hizmet etmektedir.</p>\n\n<p>\n	Bunun i&ccedil;in Tekvin d&uuml;zeni insanların terbiyesi ve tekam&uuml;l&uuml; i&ccedil;in bir vesiledir. Yani Tekvin d&uuml;zeninin m&uuml;him hedefi budur. Peygamberler ile vasiler de bu &ouml;nemli hedefin zaruretine binaen g&ouml;nderilmişlerdir. B&uuml;t&uuml;n bu evren ve i&ccedil;indekiler, insanların tekam&uuml;l dersi &ouml;ğrenmeleri i&ccedil;in birer medrese h&uuml;km&uuml;ndedir, peygamberler ve belirledikleri vasiler de, insanların &ouml;ğretmenleridir. Bug&uuml;n ise Allah&rsquo;ı tanıma medresesinin en b&uuml;y&uuml;k &uuml;stadı, Allah&rsquo;ın en b&uuml;y&uuml;k velisi ve Peygamber <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in son vasisi olan <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dır. Hepimiz şunu iyi biliyoruz ki; eğer &uuml;stad olmazsa sınıf ve medresenin varlığının bir anlamı kalmaz ve tamamen anlamsız olur. Bu konuyu iki yolla a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	Birincisi, illet (neden) yoluyla; buna Limmi yol da denilir. İkincisi ise yaratılış yoluyla; buna da İnni yol denilmektedir.</p>\n\n<h3>\n	Y&uuml;ce Allah&rsquo;ın Yaratılışa Olan İnayeti (&Ouml;zeni)</h3>\n\n<p>\n	Kudret sahibi olan Allah&rsquo;ın yaratılışa olan inayeti (g&ouml;sterdiği &ouml;zeni) &ldquo;Limmi&rdquo; yolla, yani illetten (nedenden) yola &ccedil;ıkarak a&ccedil;ıklanabilir; yani: Y&uuml;ce Allah zatı gereği ğanidir ve yaratılışın t&uuml;m kemalat ve g&uuml;zellikleri O&rsquo;na d&ouml;nmektedir. O yaratılıştan bir fayda sağlamaz. Halbuki insan, her ne kadar hayır ve g&uuml;zel işte bulunursa, bu onun tekam&uuml;l&uuml;ne yol a&ccedil;ar.</p>\n\n<p>\n	Bunun i&ccedil;in daha &ouml;nce de değindiğimiz gibi y&uuml;ce Allah, yaratılış d&uuml;zenini tam bir g&uuml;zellik ve sağlamlıkla yaratmıştır; Tekvin&icirc; d&uuml;zene &ouml;zen g&ouml;sterdiği gibi terbiye ve din d&uuml;zeni olan Teşri d&uuml;zenine de &ouml;zen g&ouml;stermiştir. Bir başka tabirle; tekvin &acirc;leminin insanların eğitim g&ouml;r&uuml;p gelişmeleri i&ccedil;in bir ara&ccedil; olduğunu s&ouml;yleyebiliriz. &Acirc;lemlerin Rabbi olan Hikmet sahibi Allah insanların yaratılışında, asıl ve nihai hedefe ulaşmaları i&ccedil;in, t&uuml;m imkan ve gere&ccedil;leri hazırlamıştır. Bu bağlamda Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;ok sayıda ayet vardır.</p>\n\n<h2>\n	TEKVİN D&Uuml;ZENİ</h2>\n\n<p>\n	Yaratılış d&uuml;zeni ger&ccedil;ekten de şaşırtıcı ve ilgin&ccedil;tir. O kadar akılalmaz ve fevkaladedir ki, bilim adamları, her ge&ccedil;en g&uuml;n muhtelif bilim dallarında yeni sırlar keşfediyor, keşfedilen her yeni şeyde de hayret ve şaşkınlıkları daha da &ccedil;ok artıyor. S&ouml;z buraya uzamışken konumuzun daha da bir netlik kazanması ve aydınlanması i&ccedil;in burada Korsi Moris bir kitabına g&ouml;z atmak yerinde olacaktır.</p>\n\n<p>\n	O ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Gerektiğinde hem mikroskobun ve hem de d&uuml;rb&uuml;n&uuml;n g&ouml;revini yapan g&ouml;z&uuml;n ilgin&ccedil; yapısı, kolaylıkla a&ccedil;ılıp kapanan ve doğrulup b&uuml;k&uuml;len insan v&uuml;cudunun eklemlerinin hayret verici &ouml;zelliği, insanlar ve diğer canlı varlıkların kendi soylarını devam ettirmek i&ccedil;in başvurdukları karmaşık ve kapalı d&ouml;llenme ve &uuml;reme yolları, insan v&uuml;cudunda ger&ccedil;ekleşen ilgin&ccedil; kimyasal aksiyon ve reaksiyonlar, gıda maddesinin kana karışıp h&uuml;crelere aktarılması i&ccedil;in, sindirim sisteminde ger&ccedil;ekleşen aksiyonların yanı sıra tabiatın y&uuml;zlerce diğer ilgin&ccedil; y&ouml;n&uuml; ve g&uuml;zelliği bilginlerin dikkatini &uuml;zerine toplamıştır. Bilginler, b&uuml;t&uuml;n bunlar &uuml;zerinde yaptıkları inceleme ve araştırmalarla bu d&uuml;nyanın bir plan ve program &uuml;zerine yaratılmış olduğu sonucuna varmışlardır. Y&uuml;ce Allah&rsquo;ın varlığının en iyi delillerinden biri, &ccedil;evre ile mutlak bir uyumun oluşudur. İnsanın yery&uuml;z&uuml;ndeki varlığı ve kendisi ile &ccedil;evresi i&ccedil;in ge&ccedil;erli olan ilgin&ccedil; kurallar, genel plan ve programın bir kısmını oluşturmaktadır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Moris, kitabının başka bir b&ouml;l&uuml;m&uuml;nde de ş&ouml;yle yazıyor:</p>\n\n<p>\n	&ldquo;Şimdiye kadar sindirim ve sindirim sisteminin &ccedil;alışma şekli hakkında y&uuml;zlerce, belki de binlerce kitap yazılmıştır; fakat her yıl bu alanda yeni keşifler yapılmaktadır. O kadar yeni şeyler yazılmasına rağmen, konu s&uuml;rekli tazedir ve yeniliğini korumaktadır. Eğer biz sindirim sistemini bir laboratuvara ve gıda maddelerini de laboratuvara d&ouml;k&uuml;len ham maddeye benzetirsek, sindirme eyleminin ne kadar m&uuml;kemmel bir şekilde ger&ccedil;ekleştiğine şaşıp kalırız. Gıda maddesini alan her h&uuml;cre, i&ccedil;teki bir ateşle gıda maddesini yakıp v&uuml;cutta hareket oluşturuyor. Fakat hepimiz biliyoruz ki; ateş k&ouml;r&uuml;k olmadan tutuşmaz. Bunun i&ccedil;indir ki, tabiat gıda maddesini h&uuml;crelerde yakan, oksijen, hidrojen ve karbonik asidini ayrıştıran ve b&ouml;ylece v&uuml;cudun ateşini temin eden bazı yanıcı kimyasal bileşimler &uuml;retmektedir. Normal ateşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ateşten buhar, su ve karbonik asit y&uuml;kselir. Bu durum v&uuml;cuttaki yanma ve yakma olayında da aynıdır. Kan, karbonik asidi ciğerlere ulaştırıyor ve karbonik asidin dışarı atılmasıyla, insan hayatının aslını oluşturan solunum olayı ger&ccedil;ekleşiyor. B&uuml;t&uuml;n bu işler muntazam bir tertip ve d&uuml;zenle ger&ccedil;ekleşiyor.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu sahada &ccedil;alışan uzmanlar, vazifesini yapması i&ccedil;in, insana gerekli olan her şeyden yeterince verildiğini s&ouml;yl&uuml;yorlar. Eğer insan v&uuml;cudunun yapısını bir binanın yapısıyla karşılaştırırsak, mimarın, tabii afetlere karşı direnmesi i&ccedil;in binanın mimarisinde gerekli olan t&uuml;m &ouml;n tedbirlere yer vermesi gibi, bu &acirc;lemin yaratıcısının da insanın yaşamını s&uuml;rd&uuml;r&uuml;p, kemale ermesi i&ccedil;in t&uuml;m ara&ccedil;, gere&ccedil; ve imkanları insanoğlunun emrine verdiğini ve hi&ccedil;bir şeyi esirgemediğini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	&nbsp;Bizim v&uuml;cudumuzun en &ouml;nemli &ouml;zelliklerinden biri şudur ki; v&uuml;cudumuzun &ccedil;oğu organları &ccedil;ift yaratılmıştır. Halbuki &ccedil;iftlerden biri, hayatımızın s&uuml;rmesi i&ccedil;in s&uuml;rekli olarak lazım olmayabilir. Bir başka deyişle &ccedil;iftlerden birini diğerinin faaliyetini aksatmadan devre dışı bırakabiliriz. &Ouml;rneğin b&ouml;breklerden birini bizim v&uuml;cudumuzun aksiyon ve reaksiyonunu pek de etkilemeyecek bir şekilde v&uuml;cuttan alabiliriz. Eğer kalp gibi bazı organlar &ccedil;ift yaratılmamışlarsa, bunlar beklenmedik hadiselere karşı azami bir direniş g&ouml;sterebilecek bir yapıya sahiptirler.</p>\n\n<p>\n	İnsan v&uuml;cudundaki hararet sistemi de bunun gibidir. Hi&ccedil;bir termometre senelerce b&ouml;ylesine g&uuml;zel ve dakik bir şekilde işleyemez. &Ouml;yle dakik bir şekilde işliyor ki, en k&uuml;&ccedil;&uuml;k bir rahatsızlık baş g&ouml;sterdiğinde uyarı sinyalleri veriyor. Ateşin y&uuml;kselmesi, bu uyarı sinyallerinden birine &ouml;rnek olarak g&ouml;sterilebilir.</p>\n\n<p>\n	Bu ilgin&ccedil; v&uuml;cut yapısının bir diğer hayret verici mekanizması ise, savunma mekanizmasıdır. Bu mekanizma tecr&uuml;beli ve &ccedil;evik bir komutanın emrindeki b&ouml;l&uuml;kler gibi &ccedil;alışıyor.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, evrendeki varlıklar hakkında binlerce kitap yazılmıştır. İnsanoğlu, kainatın baştan başa kanun, d&uuml;zen, uyum, bağımlılık, illet ve malullerle dolu olduğunu, b&uuml;t&uuml;n bunların belirli bir hedefe doğru hareket etmekte olduğunu ve insanın işlerliği, faaliyeti ve tekam&uuml;le doğru seyri i&ccedil;in gerekli olan her şeyin yeterince verildiğini anlamıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, Allah Teala&rsquo;nın kendi yaptıklarına olduk&ccedil;a ehemmiyet verdiğini g&ouml;stermektedir. Her şeyin varması gereken noktaya doğru hareket etmesi i&ccedil;in, oluşumu (tekvini) itibarıyla y&uuml;ce Allah tarafından y&ouml;nlendirildiğine g&ouml;re, mahlukatın en şereflisi ve en m&uuml;kemmeli olan insanın kılavuzsuz, rehbersiz ve başıboş bırakıldığını s&ouml;ylemek insafsızlık olmaz mı?</p>\n\n<p>\n	Evet, nasıl ki t&uuml;m varlıklar m&uuml;debbir olan Allah&rsquo;ın tedbir ve iradesiyle belirli ve hikmetli bir hedefe doğru hareket ediyorlarsa, insan da y&uuml;ce Allah&rsquo;ın h&uuml;ccet ve kılavuzunun rehberliği sayesinde olgunluk ve tekam&uuml;l yolunu kat edebilir. Toplum d&uuml;zeni de, adil bir rehber ve m&acirc;sum bir İmam olmadan, sarsıntı, kayma ve d&uuml;zensizlikten korunamaz. Bu sarsıntı, kayma ve d&uuml;zensizliğin &ouml;n&uuml;n&uuml;n alınması, t&uuml;m insan&icirc; değerlerin korunması ve insanların iyi bir şekilde terbiye edilip eğitilmesi i&ccedil;in, ilah&icirc; dinin m&uuml;fessir ve yorumcuya ihtiyacı vardır. Bu yorumcu, Allah&rsquo;ın belirlediği kimseden başkası olamaz. Ayrıca, bu dinin h&uuml;k&uuml;mlerini de ancak bu şahıs y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilebilir.</p>\n\n<p>\n	Yukarıdaki iki nokta, İslam Peygamberinin vefatından sonraki İslam toplumunun, şimdiye kadar ge&ccedil;irmiş olduğu s&uuml;recin dikkatlice incelenip m&uuml;talaa edilmesiyle iyice anlaşılır. O zamandan bug&uuml;ne dek, &ouml;zellikle de g&uuml;n&uuml;m&uuml;zde, insan&icirc; değerlerin nasıl &ccedil;eşitli şekillerde yorumlandığı ve her yerde adalet, demokrasi, &ouml;zg&uuml;rl&uuml;k, insanseverlik, barış ve insanlara hizmetten s&ouml;z edilmekte olduğunu g&ouml;r&uuml;r&uuml;z. H&uuml;rriyet deniliyor; ama hangi anlamda bir h&uuml;rriyet kastediliyor? İslam deniliyor; ama kimin yorum ve anlayışına dayalı bir İslam&rsquo;dan s&ouml;z ediliyor? Bu &ouml;nemlidir.</p>\n\n<p>\n	H&uuml;rriyetten maksat, yabancıların hegemonyasından kurtulmak mı? Yoksa t&uuml;m nefs&icirc; istek ve arzuların temin edilmesi ve hi&ccedil;bir sınır tanımaz, ipe sapa gelmez, herhangi bir hukuka bağlı kalınmaksızın lakayt&ccedil;a bir yaşam s&uuml;rd&uuml;rmek mi? Hangi anlamda adalet? Ve bunu kim belirliyecek?</p>\n\n<p>\n	Toplumun birinde, eşcinsellik, kadının kadınla ve erkeğin erkekle evlenmesi serbest!! Başka yerde ise başka sapıklıklar! Bu g&uuml;n s&uuml;per g&uuml;&ccedil;ler mazlumları korumak, insanoğluna hizmet etmek ve insan haklarını temin etmek bahanesiyle hangi cinayeti işlemekten geri kalıyorlar? H&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;k maskesiyle gelip, bizim ve d&uuml;nyanın diğer mazlumlarının ger&ccedil;ek insan&icirc; ve ilah&icirc; değerlerini yok ediyorlar ve geniş &ccedil;aplı propaganda ara&ccedil;larından yararlanarak, kendi kof ve muhtevasız k&uuml;lt&uuml;rlerini inan&ccedil;lı gen&ccedil;lerimizin beyinlerine empoze ediyorlar. Bu işi başarıyla ger&ccedil;ekleştirdikten sonra da varımızı yoğumuzu yağmalayıp inan&ccedil; ve itikadımızda hurafeler ve sapıklıklar oluşturarak, ina&ccedil;larımızı rotasından &ccedil;ıkarıp ayrı bir y&ouml;ne kanalize ediyorlar. Acaba bu h&uuml;rriyet midir? Bu zorbalıklar ve talan etmeler adalet midir?!!</p>\n\n<p>\n	Şuna yakinen inanmak gerekir ki; insanın y&ouml;nlendiricisi ve kılavuzu yalnız Allah&rsquo;tır, insan onun kanun ve kurallarına ittiba etmekle menzil-i maksut olan ulv&icirc; hakikat ve tekam&uuml;le ulaşabilir. Bu kanunların da konuşan dili ve ger&ccedil;ek uygulayıcısı Allah&rsquo;ın emriyle M&acirc;sum bir İmam&rsquo;dan başkası olamaz.</p>\n\n<p>\n	Konunun devamında, g&uuml;ndeme getirilmesi m&uuml;mk&uuml;n olan sorulara cevap vereceğiz.</p>\n\n<p>\n	<strong>Birinci soru:</strong></p>\n\n<p>\n	&ldquo;İnayet Kanıtı&rdquo;nı kabul etsek bile biz bu d&ouml;nemde Hazret-i Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın &ouml;zellikleriyle belirlenmesinin, hikmet sahibi Allah&rsquo;ın inayeti (&ouml;zeni)&rsquo;nin bir sonucu olduğunu nereden anlayabiliriz? Bu İmam&rsquo;ın yery&uuml;z&uuml;nde hazır olduğu ve amellerimizi m&uuml;şahede ettiği halde gaybette olduğunu ve g&ouml;zlerin onu g&ouml;rmediğini nasıl ve nereden bilelim?</p>\n\n<p>\n	<strong>Cevap:</strong></p>\n\n<p>\n	Bu sorunun cevabı a&ccedil;ıktır; ama yine de meselede herhangi bir gizlilik kalmaması i&ccedil;in aşağıdaki noktalara dikkatinizi &ccedil;ekiyorum.</p>\n\n<p>\n	<strong>a)</strong> Her zaman ve mekanın dini olan, dinamik bir mektep olarak İslam&rsquo;ın, ilim ve tekniğin gelişmesiyle her ge&ccedil;en g&uuml;n daha da artıp karmaşık boyutlar kazanan insanoğlunun yeni meseleleri ve ihtiya&ccedil;larına cevap vermesi gereklidir. Şu bir ger&ccedil;ektir ki, İslam&rsquo;ın &ccedil;ok y&ouml;nl&uuml; ve doğru bir şekilde beyan edilmesi ancak İmam&rsquo;ın varlığıyla m&uuml;mk&uuml;n olabilir.</p>\n\n<p>\n	<strong>b)</strong> İslam cihanş&uuml;mul bir h&uuml;k&uuml;met kurma iddiasındadır. Bu cihanş&uuml;mul h&uuml;k&uuml;metin idaresini ve rehberliğini, t&uuml;m insanların temiz ve p&acirc;k fıtratlarıyla kolaylıkla kabul edebilmeleri i&ccedil;in, p&acirc;k ve m&acirc;sum bir insanın &uuml;stlenmesi gerekir. Ancak b&ouml;ylelikle hem İslam&rsquo;ın ger&ccedil;eklerinin idrakinde bir kayma olmaz, hem de mensuplarının doğru d&uuml;r&uuml;st bir şekilde İslam&rsquo;ın emirlerini yerine getirip, kanun ve kurallarına uymaları sağlanmış olur. Bu cihanş&uuml;mul rehber (ruhlar ona feda olsun), vahyin idraki ve beyanı alanında m&acirc;sum olan <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka kim olabilir?</p>\n\n<p>\n	<strong>c)</strong> Varlık alemi ve onda varolan dakik ve ince d&uuml;zenin m&uuml;şahede ve m&uuml;lahazası t&uuml;m&uuml;yle, her şeyin her zaman ve mekanda, y&uuml;ce Allah&rsquo;ın inayetinin kapsamında olduğunu g&ouml;stermektedir. Durum b&ouml;yle iken İslam başta olmak &uuml;zere t&uuml;m semavi dinlerin vaad ettikleri cihanş&uuml;mul h&uuml;k&uuml;met rehbersiz olabilir mi? Kesinlikle hayır. Halkın ve mukadderatının sarsıntıya uğrayıp zedelenmemesi i&ccedil;in bu h&uuml;k&uuml;metin rehberinin, dinin sahibi ve el&ccedil;isi, yani Allah ve Peygamber tarafından belirlenmesi gerekir. Varlık aleminde insanları yaratıp, mukadderatını me&ccedil;hule ve belirsizliğe terk etmek, y&uuml;ce Allah&rsquo;ın inayet ve şanına yakışmaz. İşte bu delilden dolayı, Zamanın İmamı <strong>&ldquo;Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın varlığı, beşeriyetin hayatını s&uuml;rd&uuml;rebilmesinin ka&ccedil;ınılmaz gereklerinden biridir.</p>\n\n<p>\n	<strong>İkinci Soru:</strong></p>\n\n<p>\n	İslam dininin m&uuml;kemmel bir din olması hasebiyle, eğer t&uuml;m d&uuml;nya insanları İslam&rsquo;ın t&uuml;m kanunlarıyla amel ederlerse, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında insanların maruz ve m&uuml;ptela kaldıkları sorunlar ve dertler baş g&ouml;stermeyecektir. &Ccedil;&uuml;nk&uuml; İslam&rsquo;ın t&uuml;m kanun ve prensipleri, y&uuml;ce İslam Peygamberi tarafından beyan edilmiştir. Kur&rsquo;an-ı Kerim&rsquo;de de buyru-luyor:</p>\n\n<p>\n	<strong>&ldquo;Yaş kuru ne varsa a&ccedil;ıklayıcı olan bu kitapta bulunmaktadır.&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;Bu sebeple, İslam&rsquo;ı a&ccedil;ıklaması i&ccedil;in m&acirc;sum İmamın v&uuml;cudunun varlığına ne gerek vardır?</p>\n\n<p>\n	<strong>Cevap:</strong></p>\n\n<p>\n	İslam Peygamberi&rsquo;nin kendi programını tam ve m&uuml;kemmel bir şekilde a&ccedil;ıkladığı ve hi&ccedil;bir şeyi eksik bırakmadığı, ş&uuml;phe g&ouml;t&uuml;rmez bir konudur. Fakat bu program, zamanın muhtelif dilimlerinde ve her yerde insanların hayatlarının t&uuml;m aşamalarında y&uuml;r&uuml;rl&uuml;ğe ge&ccedil;irilmesi gerekli olan bir program olduğu i&ccedil;in, bu programın yorumlamasında &ccedil;ıkan ihtilaflarda, ilimleri vehb&icirc; olan ve kendileri ise m&acirc;sum olan, yaşayan bir imam ve &ouml;ndere, yani Peygamber&rsquo;in vasisine ihtiya&ccedil; duyulmaktadır. Bunu ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	<strong>a)</strong> İslam d&uuml;nyası Resul-i Ekrem&rsquo;in vefatından sonra, dinin ahkamı ve &ouml;ğretileri alanında şiddetli ihtilaflara maruz kaldı. Aşağıdaki tarih&icirc; numuneler bu iddianın doğruluğunu ispatlayan en bariz &ouml;rneklerdir.</p>\n\n<p>\n	Birinci Halife d&ouml;neminde M&uuml;sl&uuml;manlar arasında cenaze namazında ka&ccedil; tekbir s&ouml;yleneceği hususunda ihtilaflar vardı. Bir grup d&ouml;rt tekbir, bir grup ise beş tekbir getiriyorlardı. Bunlardan her biri Peygamber&rsquo;e uyduklarını s&ouml;yl&uuml;yorlardı. Nihayet ikinci halife &Ouml;mer b. Hattab, bu ihtilaflar bir kenara itilerek, yukarıda M&uuml;sl&uuml;manların &uuml;zerinde ittifak ettikleri asgari sayı kabul edilsin dedi. Bunun i&ccedil;in cenaze namazı d&ouml;rt tekbirle kılınmaktadır.</p>\n\n<p>\n	Dikkat ederseniz, daha birka&ccedil; g&uuml;n &ouml;nce kendi aziz rehberini yitiren M&uuml;sl&uuml;man topluluğu, cenaze namazı gibi en basit bir meselede g&ouml;r&uuml;ş ayrılığına d&uuml;ş&uuml;p birka&ccedil; gruba ayrılıyor, sonu&ccedil; olarak da Ehl-i Beyt mektebine g&ouml;re,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> Resulullah&rsquo;tan gelmeyen bir şey &uuml;zerinde g&ouml;r&uuml;ş birliğine varıyorlar. Bu t&uuml;r ihtilaf ve g&ouml;r&uuml;ş ayrılıklarına Allah&rsquo;ın sıfatları, Allah&rsquo;ın adaleti, ahiret, peygamberlik, kaza ve kader gibi konular, &ouml;rnek olarak verilebilecek şeylerdendir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu olumsuzluklar, sorunlar, g&ouml;r&uuml;ş ayrılıkları, &ccedil;ekişmeler ve tartışmalar, Allah Resul&uuml;n&uuml;n vasisi olan, m&acirc;sum ve vahye aşina bir &ouml;ndere (Ehl-i Beyt İmamlarına) uyulmamasından kaynaklanmıştır.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam dini, vahyin hakikatini hi&ccedil;bir ibham ve belirsizliğe yer bırakmadan halka a&ccedil;ıklayacak ve zihinlerdeki soruları cevaplandıracak bir m&uuml;fessir ve a&ccedil;ıklayıcıya ihtiya&ccedil; duymaktadır. B&ouml;yle bir insan, ilah&icirc; vahiy hakkında sağlıklı ve m&uuml;kemmel bir bilgiye sahip olmalı, gaybın sırlarını ebedi ilah&icirc; kaynaktan alıp, Allah Resul&uuml; gibi beyan etmelidir. B&ouml;yle bir şahsın Hidayet İmamlarından başka birisi olmadığı ve onların dışında hi&ccedil;bir kimsenin bu makama layık olmadığı a&ccedil;ık olan bir ger&ccedil;ektir. Bu g&uuml;n ise Resulullah&rsquo;ın en son vasisi <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bu makamı &uuml;stlenmiştir. O, vahyin tebliğinde hata etmeyen tek kişidir, dinin ahkamını uygulamakta zerre kadar kaymayan yine odur. Bir başka ifadeyle; ilim, amel, tebliğ ve uygulamada m&acirc;sum olan odur.</p>\n\n<p>\n	<strong>b)</strong> Dinlerin sonuncusu olan İslam&rsquo;ın, t&uuml;m d&ouml;nemlerde toplumunun sorunlarına cevap vermesi ve t&uuml;m olaylar ve gelişmelerde aktif rol oynaması gerekir.</p>\n\n<p>\n	Bunun i&ccedil;in dini beyan eden, belirsizlikleri bertaraf eden, ilah&icirc; hakikatleri a&ccedil;ıklayan kişinin, Allah Resul&uuml; gibi olması, onun nuruyla parlaması ve m&acirc;sumluk makamın haiz olması gerekmektedir. Zamanımızda ise On iki İmamın sonuncusu ve İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan başka, bu işi yapabilecek birisi yoktur.</p>\n\n<p>\n	Sonu&ccedil; olarak, İslam&rsquo;ın temeli ve Resulullah&rsquo;ın risaleti nasıl y&uuml;ce Allah&rsquo;ın inayetinin bir sonucu ise, t&uuml;m asırlar ve zamanlarda İslam&rsquo;ın, zamanın şartlarına g&ouml;re a&ccedil;ıklanması ve bu iş i&ccedil;in Resulullah&rsquo;ın mukaddes varislerden bir Hidayet İmamının varlığı da, y&uuml;ce Allah&rsquo;ın kullarına olan inayeti ve tevecc&uuml;h&uuml;n&uuml;n en bariz sonu&ccedil;larından biridir. &Ccedil;&uuml;nk&uuml;, ancak b&ouml;yle bir şahıs cihanş&uuml;mul bir İslam&icirc; h&uuml;k&uuml;met k&uuml;rs&uuml;s&uuml;ne dayanıp, ilahi vahyi a&ccedil;ıklayarak, adalet ve eşitliği d&uuml;nyaya iade edebilir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; soru:</strong></p>\n\n<p>\n	Eğer <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> bu g&uuml;n hazır bulunsaydı, İslam ve ahk&acirc;mını beşeriyete tebliğ edip beyan etmiş olsaydı, o zaman s&ouml;yledikleriniz kabul edilebilirdi. Fakat siz, İmam&rsquo;ın gaib olduğunu s&ouml;yl&uuml;yorsunuz. O İmam gaibtir; biz de bu d&ouml;nemde yaşıyoruz ve onun huzuruna varıp g&ouml;r&uuml;şmekten mahrumuz. Bu da g&ouml;steriyor ki, İslam ahkamının uygulanması m&acirc;sum olmayanların elinde bulunmaktadır. Bu durum si-zin daha &ouml;nceki a&ccedil;ıklamalarınızla &ccedil;elişmiyor mu?</p>\n\n<p>\n	<strong>Cevap:</strong></p>\n\n<p>\n	G&uuml;neşin ışığının ulaşmasını engelleyen, bizim g&uuml;nahlarımızdır. Bizim durumumuz g&uuml;neşin &ouml;n&uuml;n&uuml; kapatan ve yery&uuml;z&uuml;n&uuml;n, direkt olarak g&uuml;neş ışığının bereketlerinden yararlanmasını engelleyen bulutlara benzer. Şu meşhur s&ouml;zde de beyan edildiği gibi; &ldquo;Dilenci tembel ise, ev sahibinin su&ccedil;u ne?&rdquo;</p>\n\n<p>\n	Evet; o y&uuml;ce zatı g&ouml;r&uuml;p, nurlu y&uuml;z&uuml;n&uuml; temaşa etmek liyakat gerektirir ve manev&icirc; hazırlık ister. Eğer herhangi birisi, dinin tavsiyelerine ve buyruklarına uymak, emirleriyle amel etmek ve sakındırdığı şeylerden ka&ccedil;ınmak suretiyle gerekli olan liyakati kedisinde oluşturursa, kuşkusuz o Hidayet İmamıyla buluşup, g&ouml;r&uuml;şecektir. Zaten Ehl-i Beyt&rsquo;in adet ve geleneği, ihsan, kerem ve fazilette bulunmaktan başka bir şey değildir.</p>\n\n<p>\n	Akl-ı selim sahibi olan herkes, nasıl verimli bir bah&ccedil;e ile &ccedil;orak bir toprağa yağan yağmurun letafet ve tabiatının aynı olduğunu, ama bu yağmur sonucu bah&ccedil;ede &ccedil;eşitli tat ve renkte meyveler ve g&uuml;ller yetiştiğini, &ccedil;orak toprakta ise işe yaramaz bitkilerin bittiğini kabul ediyorsa, bu konuda da Allah&rsquo;ın kendi hikmeti baliğası ve mutlak velayeti gereği, gerekli olan inayeti g&ouml;sterip, <strong>İmam-ı Zaman</strong>&rsquo;ı (<strong>Hz. Mehdi</strong>&rsquo;yi) yarattığını ve kendisine y&uuml;ce ilah&icirc; bilgiler verdiğini kolaylıkla kabul eder. Fakat maalesef insanlar maddi d&uuml;nyada, i&ccedil;inde boğuldukları şehvet, gazap ve &ccedil;eşitli ferd&icirc; ve toplumsal g&uuml;nahlardan dolayı bu liyakati kaybetmişlerdir. Ancak ne zaman bu engelleri kaldırıp zuhuruna ortam hazırlarsak, o İmam gayb perdesinden &ccedil;ıkıp, insanların hidayetini ve mukadderatını eline alacaktır. O zatın g&ouml;zlerden uzak olduğu bu d&ouml;nemde ise yalnızca, ilimde derin bir fakihin başta olduğu ve o m&acirc;sum İmama vekaleten işleri idare ettiği bir h&uuml;k&uuml;met, kabul edilebilir.</p>\n\n<p>\n	<strong>İmam-ı Zaman</strong>, her ne kadar halkın geneli tarafından g&ouml;r&uuml;lm&uuml;yorsa da bulutun arkasındaki g&uuml;neş misali, insanlar onun v&uuml;cudundan yararlanmaktalar. Ayrıca, onun vazifelerinin bir kısmını da, eksik ve noksan da olsa, ilim ve takva a&ccedil;ısından y&uuml;ksek mertebede bulunan, ger&ccedil;ek İslam&icirc; bir idrak ve anlayışa sahip olan ve m&uuml;mk&uuml;n olduğu kadar siyasi ve sosyal şartları idrak edip anlayan dirayetli alimler yerine getirmektedir. Şunu da bilmeliyiz ki; gerekli şartları taşıyan fakih bir y&ouml;neticinin h&uuml;k&uuml;meti, meşruluğunu <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın m&uuml;barek varlığına bor&ccedil;ludur. &Ccedil;&uuml;nk&uuml; bu fakihler, o İmam&rsquo;ın naipleri sayılırlar ve onun adına, m&acirc;sumlar tarafından belirlenen genel &ccedil;er&ccedil;eve ve şartlar dahilinde bu işi y&uuml;r&uuml;t&uuml;rler.</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; soru:</strong></p>\n\n<p>\n	Siz, <strong>İmam Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın gıyabında İslam uleması ve adil fakihlerin İslam&icirc; h&uuml;k&uuml;met kurabileceğini, İslam ahk&acirc;mını a&ccedil;ıklayıp uygulamaya koyabileceklerini s&ouml;yl&uuml;yorsunuz. Durum b&ouml;yle iken m&acirc;sum imamın varlığına ne gerek var? Bu durumda, artık İmam&rsquo;ın gaybeti muammasını konuşmak ve &ccedil;&ouml;zmek zorunda da kalmayız?</p>\n\n<p>\n	<strong>Cevap:</strong></p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;ın teşrideki (kanun koymadaki) kasıt ve gayesi, adil fakihlerin y&ouml;neticiliğiyle sağlanmıyor. &Ccedil;&uuml;nk&uuml;, fakih m&acirc;sum değildir ve onun İslam&rsquo;ı anlamada s&uuml;rekli doğru olacağı beklenemez. Fıkıh tarihinde, fakihlerin ve m&uuml;&ccedil;tehitlerin hata ettiklerine defalarca rastlanmaktadır. Fetva farklılıkları olarak tabir edilebilen bu hata ve yanlışların, bazı İslami meselelerin ger&ccedil;eğinin idrak edilememesinden kaynaklandığı s&ouml;ylenebilir.</p>\n\n<p>\n	İkincisi, t&uuml;m İslam alimleri ve m&uuml;tefekkirlerinin kabul edebilecekleri İslam&icirc; y&ouml;netici veya rehberin, kamil bir insan olmasıdır.</p>\n\n<p>\n	İslami h&uuml;k&uuml;met, ancak t&uuml;m milletlerin aynı programa uyup, bir rehber ve lidere tabi oldukları takdirde cihanş&uuml;mul bir h&uuml;k&uuml;mete d&ouml;n&uuml;ş&uuml;r. Fakat bu g&uuml;n hatta d&uuml;nya M&uuml;sl&uuml;manları arasında bile bu birliktelik yoktur ve İslam muhtelif şekillerde halk kitlelerine sunulmaktadır. Cafer&icirc;, Hanef&icirc;, Şafi&icirc;, Malik&icirc;, Hanbel&icirc;, Zeyd&icirc; ve diğer İslam alimleri farklı metodlar ve kalıplara sahiptirler. Bazen de siyasi meselelerde birbirlerine karşı cepheleşebiliyorlar. &Ouml;te yandan gurur, kibir, cehalet ve gericilik, İslam h&uuml;k&uuml;metinin rehberliğini yapacak olan adil bir m&uuml;&ccedil;tehidin kabul g&ouml;rmesini engelleyen başlıca fakt&ouml;rlerden sayılabilir.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, İslam bir hayat nizamı olarak, ancak sonsuz maneviyata sahip ve gayb &acirc;leminden ilham alan k&acirc;mil bir insan tarafından insanlık &acirc;lemine sunulduğu takdirde, t&uuml;m d&uuml;nyaya yayılır, d&uuml;nyanın d&ouml;rt bir yanında insanların hayatının t&uuml;m boyutlarına hakim olup, pratiğe ge&ccedil;er. Elbette bunun ger&ccedil;ekleşmesi i&ccedil;in insanların &ccedil;eşitli nizamları deneyip hatalarını anlaması ve hakka boyun eğmekten başka b&uuml;t&uuml;n yolların &ccedil;ıkmaz olduğunu anlamaları gibi, bir&ccedil;ok &ouml;n şartların oluşması da gereklidir. İşte o zaman peygamberlerin vaad ettiği cihanş&uuml;mul h&uuml;k&uuml;met ve tek din&icirc; rehberlik şekillenmiş olacaktır. Bu h&uuml;k&uuml;metin rehberliğini yapacak olan mukaddes zatın &ouml;zelliklerini, Peygamber efendimizin m&uuml;tevatir hadisleri ve m&acirc;sum İmamlardan gelen muvassak rivayetlerde g&ouml;r&uuml;yoruz. İşte bu cihanş&uuml;mul rehber, İmam Hasan Askeri <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın oğlu Hz. Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Korsi Moris, <em>Yaratılışın Sırrı</em>.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Yaratılışın Sırrı</em>, s. 140-142.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - En&rsquo;am/59.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Ehl-i Beyt İmamlarının a&ccedil;ıkladığına g&ouml;re, cenaze namazının tekbirleri beş tekbirdir. D&ouml;rt tekbir olarak kılmak bid&rsquo;attır.</p>\n	</div>\n</div>','Mâsum İmam’ın Gerekliliği','','publish','closed','open','','masum-imamin-gerekliligi','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3210',0,'post','',0),(3211,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 align=\"right\">\n	Mehdi Fakih İmani</h5>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> buyuruyor ki:</p>\n\n<p>\n	&ldquo;<em>Kim <strong>Mehdi</strong>&rsquo;yi yalanlarsa, ş&uuml;phesiz kafir olmuştur</em>.&rdquo;</p>\n\n<p>\n	Yine buyuruyor ki:</p>\n\n<p>\n	&ldquo;<em>Kim <strong>Mehdi</strong>&rsquo;nin zuhur edeceğini inkar ederse, ş&uuml;phesiz ki (Allah tarafından) Muhammed&rsquo;e nazil olanı inkar etmiştir</em>.&rdquo;</p>\n\n<h2>\n	Beklenen Mehdi (a.s) ve İslam&rsquo;da Ondan S&ouml;zeden İlk Kişi</h2>\n\n<p>\n	Hadis, Tarih, Akaid ve Tefsir alanlarında yazılan gerek Şii, gerekse S&uuml;nni kaynaklara ş&ouml;yle bir g&ouml;z atılırsa, &ldquo;<strong>Beklenen</strong> <strong>Mehdi</strong>&rdquo; ve onun evrensel kıyamından s&ouml;z eden ve sahte Mehdi&rsquo;lere meydan vermemek i&ccedil;in onun &ouml;zelliklerini en ufak ayrıntılarına kadar a&ccedil;ıklayan ilk kişinin, Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> olduğu g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Bu kaynaklara m&uuml;racaat edildiğinde, Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in,Tevhid, N&uuml;b&uuml;vvet, Mead ve kendinden sonraki İmamet ve hilafet meselesinden sonra &uuml;zerinde en &ccedil;ok duruduğu konunun d&uuml;nyayı barış ve huzurla dolduracak son halifesi <strong>Mehdi</strong> konusu olduğu da g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Bu nedenledir ki, Hadis, Tarih ve Akaid alanlarında yazılmış olan sayısız kaynakların bir b&ouml;l&uuml;m&uuml; &ldquo;<strong>Mehdi</strong>&rsquo;lik&rdquo; konusuna ayrılmış olmakla birlikte, sadece S&uuml;nni alim ve yazarlar tarafından bu konuun isbatı hususunda mustakil olarak kaleme alınan y&uuml;z kırkın &uuml;zerinde kitap mevcuttur.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonu&ccedil; olarak şunu s&ouml;ylemek gerekir ki, gerek Mehdilik meselesinin İslam akidesindeki yeri, gerekse <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin yery&uuml;z&uuml;n&uuml; adaletle dolduracağı, emniyet, huzur ve refahı sağlayacağı gibi inan&ccedil;ların doğruluğu konusunda Şia ve Ehl-i S&uuml;nnet ittfak i&ccedil;ersindedir.</p>\n\n<p>\n	Eskilere d&ouml;nd&uuml;ğ&uuml;m&uuml;zde de İbn-i Hazm-ı Zahiri (&ouml;lm: H. 456) ve İbn-i Haldun Mağribi (&ouml;lm: H. 808) gibi konu hakkında g&ouml;r&uuml;ş belirtme salahiyetine sahip bulunmayan bir iki kişinin dışında hemen b&uuml;t&uuml;n İslam alimlerinin &ldquo;<strong>Mehdi-i Muntazar</strong>&rdquo; meselesinin tartışma g&ouml;t&uuml;rmez bir İslami inan&ccedil; olduğunu kabul ettiklerini g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Hatta bu nedenledir ki, bazı inkarcı kitap, makale ve şahıslara karşı Şia alimlerinden daha &ccedil;ok Ehl-i S&uuml;nnet alimleri reddiye yazmışlardır.</p>\n\n<p>\n	Aşağıda, bu hususta Ehl-i S&uuml;nnet bilginlerince kaleme alınan reddiyelerin bir kısmına değinerek değerli okurlarımızı bu konuda aydınlatmakta yarar g&ouml;r&uuml;yoruz.</p>\n\n<h2>\n	Hz. Mehdi-i Muntazar (a.s)&rsquo;ı İnk&acirc;r Eden ve Bu Konudaki Hadisleri Yalanlıyanlara Karşı, Ehl-i S&uuml;nnet Uleması Tarafından Yazılan Reddiye ve Cevaplar</h2>\n\n<p>\n	1- &ldquo;<em>İbraz-ul Vehm-il Meknun Min Kel&acirc;m-i İbn-i Haldun</em>&rdquo;, Ebulfeyz Seyyid Ahmet b. Muhammed b. Sıddık Gimari, el-Şafii, el-Ezheri, el-Magribi (&ouml;lm: H. 1380), Terakki matbaası, H. 1347, Şam. Bu kitapta, İbn-i Haldun&rsquo;un Mehdilik ile ilgili ş&uuml;phelerine cevap verilmişir</p>\n\n<p>\n	2- &ldquo;<em>İbraz-ul Vehm Min Kelam-i İbn-i Hazm</em>&rdquo;, Ebulfeyz Seyyid Ahmet b. Muhammed b. Sıddık Gimari, Terakki matbaası, Şam, H. 1347.</p>\n\n<p>\n	3- &ldquo;<em>el-İhticacu bil-Eser Al&acirc; Men Enkere-l <strong>Mehdi</strong>yy-el Muntazar</em>&rdquo;, Şeyh Hammud b. Abdullah Tuveyciri, Medine İslam &Uuml;niversitesi &Ouml;ğretim &Uuml;yesi. İki cilt halinde basılan bu kitabını, Katar kadısı İbn-i Mahmud&rsquo;a cevap olarak yazmıştır. 1. cildi H. 1394&rsquo;de, 2. cildiyse H. 1396&rsquo;da Riyad&rsquo;da basılmıştır.</p>\n\n<p>\n	4- &ldquo;<em>İla Meşihat-il Ezher</em>&rdquo;, İraklı Şeyh Abdullah Sebti, bu kitabı Sa&rsquo;d Muhammed Hasan&rsquo;ın &ldquo;<em>el-Mehdeviyyetu Fi&rsquo;l-İslam</em>&rdquo; adlı eserine reddiye olarak yazmıştır ve H. 1375&rsquo;te Bağdat&rsquo;ta basılmıştır.</p>\n\n<p>\n	5- &ldquo;<em>Tahdik-un Nazar Fi Ahbar-il İmam-il Muntazar</em>&rdquo;, Şeyh Muhammed Abdulaziz b. Mani (H. 1385), <strong>Hz. Mehdi </strong>konulu hadislerin isbatı ve İbn-i Haldun&rsquo;a reddiye olarak kaleme alınmıştır.</p>\n\n<p>\n	6- &ldquo;<em>el-Cezm Li-Fasl-ı İbn-i Hazm</em>&rdquo;, Şeyh Kazım Hilli (D. 1300), İki cilt, İbn-i Hazm&rsquo;in &ldquo;<em>el-Fasl fi-l Milel ve&rsquo;l- Ehva-i ve-n Nihal</em>&rdquo; adlı eserinde Mehdilik ile ilgili s&ouml;zlerine reddiyedir. (Bkz. <em>ez-Zeria</em>, c. 5, s. 104)</p>\n\n<p>\n	7- &ldquo;<em>er-Reddu Al&acirc; Men Kezzebe Bil-Ah&acirc;d&icirc;s-is Sahihet-il Varideti Fi-l <strong>Mehdi</strong></em>&rdquo;, Abdulmuhsin el-Abbad; Medine İslam &Uuml;niversitesi &Ouml;ğretim &Uuml;yesi, aynı &uuml;niversitenin &ccedil;ıkardığı dergi, sayı 45, s. 297-328 ve sayı. 46. s. 361-383. Şeyh İbn-i Mahmud&rsquo;un &ldquo;<em>La <strong>Mehdi</strong>yye Yuntazaru Ba&rsquo;deı-r Resul</em>...&rdquo; adlı kitabına reddiye olarak yazılan bu makalede <strong>Mehdi</strong> ve kıyamı tarih ve hadis a&ccedil;ısından incelenmiştir. Yazar, Hz. <strong>Mehdi</strong>&rsquo;nin doğumu konusunda hem Şii hem de &ccedil;oğu S&uuml;nni ulemasıyla farklı g&ouml;r&uuml;şe sahipse de, Mehdilik inancını kabul etmiştir.</p>\n\n<p>\n	8- &ldquo;<em>el-<strong>Mehdi</strong> ve Ahmed Emin</em>&rdquo;, Muhammed Ali Z&uuml;heyri, H. 1370, M. 1950, Necef.</p>\n\n<p>\n	9- &ldquo;<em>Maa-d Doktor Ahmed Emin Fi Hadis-il <strong>Mehdi</strong> ve&rsquo;l Mehdeviyye</em>&rdquo; Muhammed Emin Zeyn&uuml;ddin, Necef, H. 1371 - M. 1951.</p>\n\n<p>\n	Bu iki kitap Ahmet Emin&rsquo;in daha &ouml;nce adı a&ccedil;ıklanan eserine karşı yazılan birer reddiyedir.</p>\n\n<p>\n	10- &ldquo;<em>Nakd-ul Hadis Beyn-el İ&ccedil;tihad ve&rsquo;t Taklid</em>&rdquo;, Seyyid Muhammed Rıza H&uuml;seyni, Libyalı Ali H&uuml;seyn Saih&rsquo;e reddiye olarak yazılmıştır, 2. Baskı, Kum H. 1417.</p>\n\n<p>\n	11- &ldquo;<em>el-Vehm-ul Meknun Fi&rsquo;r Reddi Ala İbn-iHaldun</em>&rdquo;, Ebu-l Abbas b. Abdulm&uuml;&rsquo;min Magribi.</p>\n\n<p>\n	12- &ldquo;<em>Hude&rsquo;l Gafilin İle-d Din-il Mubin</em>&rdquo;, Seyyid <strong>Mehdi</strong> Salih Keşvan-ı Kazvini. Bu kitap, <strong>Mehdi</strong>lik hakkında İbn-i Hazm&rsquo;e verilen reddiyelerden derlenmiş ve H. 1335&rsquo;te tamamlanmıştır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h3>\n	Mehdi-i Muntazar&rsquo;ın Zuhurunu ve Kıyamını İnkar Eden ya da Yalanlayan Allah&rsquo;ın Peygamberine İndirdiğini İnkar Etmiş Olur</h3>\n\n<p>\n	Aşağıda, Resul-i Ekrem&rsquo;den nakledilen şu iki hadis, <strong>Mehdi</strong> Muntazar&rsquo;ı ve kıyamını inkar eden kimselerin k&uuml;fr&uuml;n&uuml; a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	1- &ldquo;<strong><em>Mehdi</em></strong><em>&rsquo;nin &ccedil;ıkışını inkar eden, Muhammed&rsquo;e İnderileni inkar etmiştir</em>...&rdquo; (Ravi Cabir b. Abdullah)</p>\n\n<p>\n	2- &ldquo;... <strong><em>Mehdi</em></strong><em>&rsquo;yi inkar eden ş&uuml;phesiz k&acirc;firdir</em>.&rdquo;</p>\n\n<p>\n	Mezkur hadisleri nakleden Ehl-i S&uuml;nnet kaynakları sırasıyla şunlardır:</p>\n\n<p>\n	1- &ldquo;<em>Fevaid-ul Ahbar</em>&rdquo;, Ebu Bekir Ahmet b. Muhammed İskafi (&ouml;lm: H. 260)</p>\n\n<p>\n	2- &ldquo;<em>Cem-ul Ahadis-il Varide fi-l <strong>Mehdi</strong></em>&rdquo;, Hafız Ebu Bekir b. Hayseme - Ahmed b. Z&uuml;heyr Harb Nesai (&ouml;lm: H. 279). Seyyid Muhammed Sıddık Kan&uuml;c&icirc; Buhar&icirc;&rsquo;den naklen &ldquo;el-İza&rsquo;a...&rdquo;, 137.</p>\n\n<p>\n	3- &ldquo;<em>Maani-l Ahbar</em>&rdquo;, Ebu Bekir Muhammed b. İbrahim Kelabazi Buhari (&ouml;lm: 380)</p>\n\n<p>\n	4- &ldquo;<em>Ravd-ul Enf ve Şerh-us Sire</em>&rdquo;, Ebu Kasım Abdurrahman S&uuml;heyli (&ouml;lm: 581), c. 2, s. 431. (Malik b. Enes Muhammed b. M&uuml;nkedir&rsquo;den, o da Cabir&rsquo;den rivayet etmiştir)</p>\n\n<p>\n	5- &ldquo;<em>İkd-ud Durar fi Ahbar-il Mehdi-il Muntazar</em>&rdquo;, Yusuf b. Yahya Makdisi eş-Şafii (&ouml;lm: 685), s. 157. &ldquo;<em>Fevaid-ul Ahbar</em>&rdquo; - İskafi ve &ldquo;<em>Şerhu-s Sire</em>&rdquo; Ebul Kasım S&uuml;heyli&rsquo;den naklen.</p>\n\n<p>\n	6- &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, Şeyh İbrahim b. Muhammed Himvini (&ouml;lm: 730), c. 2, s. 337, No. 585, &ldquo;<em>Maani-l Ahbar</em>&rdquo; Ebu Bekir Muhammed b. İbrahim&rsquo;den naklen.</p>\n\n<p>\n	7- &ldquo;<em>Lisan-ul Mizan</em>&rdquo;, İbn-i Hacer Askalani (&ouml;lm: 852), c. 4, s. 147, Mısır Baskısı; s. 130, Haydarabad Baskısı, &ldquo;<em>Maan-il Ahbar</em>&rdquo;dan naklen.</p>\n\n<p>\n	8- &ldquo;<em>el-&Ouml;rfu-l Verdi Fi Ahbari-l <strong>Mehdi</strong></em>&rdquo;, Celaluddin S&uuml;yuti (&ouml;lm: 911), s. 161, &ldquo;<em>Fevaid-ul Ahbar</em>&rdquo;&rsquo;dan naklen.</p>\n\n<p>\n	9- &ldquo;<em>el-Kavl-ul Muhtasar fi Alam&acirc;t-il Mehdi-il Muntazar</em>&rdquo;, İbn-i Hacer eş-Şafii el-Mekki (&ouml;lm: 974) s. 56, Şam, Zahiriye mektebi&rsquo;nde el yazmasıdan alınan kopya, Kum&rsquo;daki Ayetullah Mar&rsquo;aşi k&uuml;t&uuml;phanesinde mevcuttur, (<em>Fevaid-ul Ahbar </em>ve <em>Şerh-us Sire</em>&rsquo;dan naklen...)</p>\n\n<p>\n	10- &ldquo;<em>el-Fetava-l Hadise</em>&rdquo;, İbn-i Hacer-i Mekki s. 37, &ldquo;<em>el-İmam-ul <strong>Mehdi</strong></em>&rdquo;, s. 332&rsquo;den naklen olduğuna g&ouml;re de s. 332.</p>\n\n<p>\n	11- &ldquo;<em>el-Burhan Fi Al&acirc;m&acirc;t-i Mehdi-i Ahir-iz Zaman</em>&rdquo;, Muttaki Hinde (&ouml;lm: 975), aynı adlı eserinin 13. b&ouml;l&uuml;m&uuml;n&uuml;n sonları, Yahya b. Muhammed Hanifi&rsquo;den naklen (H. 952 Basımı)</p>\n\n<p>\n	12- &ldquo;<em>Levaih-ul Envar-il ilahiye</em>...&rdquo;, Şeyh Muhammed b. Ahmet Sefarini el-Hanbeli (&ouml;lm: 1188), c. 2, <strong>Hz. Mehdi </strong>konulu &ldquo;el-Faidet-ul Hamise&rdquo; adlı b&ouml;l&uuml;m&uuml; Hafiz İskafi&rsquo;den naklen. (Adı ge&ccedil;en kaynakta ravi Cabir b. Abdullah&rsquo;ın g&uuml;venirliği konusunda &ouml;vg&uuml;yle s&ouml;z edilmiştir).</p>\n\n<p>\n	13- &ldquo;<em>Yen&acirc;bi-ul Mevedde</em>&rdquo;, S&uuml;leyman b. İbrahim Kunduzi (&ouml;lm: 1294), 78. Bab&rsquo;ın başları, Cabir b. Abdullah Ensari&rsquo;den naklen.</p>\n\n<p>\n	14. &ldquo;<em>el-İzae Li Ma K&acirc;ne</em> ve <em>M&acirc; Yekunu Beyne Yedey-is Sa&rsquo;eh</em>&rdquo;, Seyyid Muhammed Sıddık Kan&uuml;ci Buhari (&ouml;lm: 1307) s. 137, &ldquo;<em>Cem-ul Ahadis-il Varide Fi-l <strong>Mehdi</strong></em>&rdquo; İbn-i Hayseme ve &ldquo;<em>Fevaid-ul Ahbar</em>&rdquo; İskafi&rsquo;den naklen.</p>\n\n<p>\n	15- &ldquo;<em>El-<strong>Mehdi</strong>&rsquo;yy-ul Muntazar</em>&rdquo;, Ebulfazl Abdullah b. Muhammed Sıddık (&ouml;lm: 1308), s. 94 &ldquo;<em>Fevaid-ul Ahbar</em>&rdquo;&rsquo;dan naklen.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Beklenen Mehdi (a.s) Hakkındaki Hadisler İslami Asalet A&ccedil;ısından En Y&uuml;ce Konuma Sahiptir</h3>\n\n<p>\n	<strong>Hz.</strong> <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında yazılan veya onunla&nbsp; ilgili hadisleri i&ccedil;eren kitaplara bir g&ouml;z attığımızda şu ger&ccedil;ekle karşılaşıyoruz ki, Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hakkındaki hadislerini sahabeler vasıtasız direk olarak Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den nakletmiş ve yaymışlardır. Biz bu makalede yanlız, Ehl-i S&uuml;nnet&rsquo;in konuyla ilgili kaynak kitaplarında bu sahabelerden adı ge&ccedil;en kırkı aşkın ravinin isimlerini zikretmekle yetineceğiz. <strong>Hz.</strong> <strong>Mehdi</strong> ile ilgili hadisleri bu kadar sahabenin nakletmesi bile, bu hadislerin sıhhat, tevat&uuml;r ve Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den sadır olduğunun kesinliğine en b&uuml;y&uuml;k delillerden biridir. İslam&rsquo;da Mehdilik mevzusu en derin asalete, İslami k&ouml;ke ve hadis ilmi a&ccedil;ısından en muteber konumlardan birine sahiptir. &Ouml;yle ki, <strong>Hz.</strong> <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ı inkara ve ilgili hadisleri itibarsız saymağa ve bu konuda ş&uuml;pheye asla yer bırakmamaktadır.</p>\n\n<p>\n	Buna ilave olarak, Ehl-i S&uuml;nnet&rsquo;in otuzdan fazla hadis uzmanları ve hadislerin itibar ve sihhat derecesini &ccedil;ok iyi bilen alimleri, <strong>Hz. Mehdi </strong>hadislerinin m&uuml;tavatir olduğunu itiraf etmişlerdir ki ileride bu konuya mustakil bir başlıkta ele alacağız.</p>\n\n<p>\n	S&uuml;nni uleması ve aydınlarına hitaben diyoruz ki: Acaba s&ouml;z konusu hakikatleri beyan eden bunca kitap (Sahih ve İslami itibara sahip bilinen hadis, tefsir, tarih ve kelam kaynakları) varken artık bu konuda ş&uuml;pheye d&uuml;şmenin ve Profes&ouml;r Fığlalı gibi aydınlar tarafından s&ouml;zkonusu edilen batıl iddiaların bir yeri var mıdır? Eğer bu kaynaklar itibarsız, bu ulema ve sahabenin yazdıkları yalan ve uydurma ise, bu kaynak kitapların &uuml;zerine bir kırmızı &ccedil;izgi &ccedil;izilerek, s&uuml;nnet-i nebevi ile ilgili muteber eserleri sınıfından &ccedil;ıkarılmalıdır ki yanılgılara vesile olmasın.</p>\n\n<p>\n	Şimdi &ouml;ncelikle <strong>Hz.</strong> <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadisleri nakleden sahabelerin isimlerinin sunacak daha sonra bu hadislerin m&uuml;tevatir, sahih ve m&uuml;stened olduğunu itiraf eden S&uuml;nni ulemasının isimlerini zikredeceğiz.</p>\n\n<h3>\n	Ehl-i S&uuml;nnet Kaynaklarında, İmam Mehdi (a.s) İle İlgili Hadisleri Nakleden Sahabenin İsimleri</h3>\n\n<p>\n	1- İmam Emir-ul M&uuml;&rsquo;minin Ali bin Ebu Talib, &ldquo;<em>S&uuml;nen-i</em> <em>Ebi Davud</em>&rdquo;, c. 4, s. 51.</p>\n\n<p>\n	2- Ebu Umame Bahli, &ldquo;<em>el-Beyan</em>&rdquo;, Genci, s. 95.</p>\n\n<p>\n	3- Ebu Eyy&uuml;b-i Ensari, &ldquo;<em>Mucme-u Sağir</em>&rdquo;, Tabarani, c. 1, s. 137.</p>\n\n<p>\n	4- Ebu Said Hudri, &ldquo;<em>S&uuml;nen-i</em> <em>Ebu Davud</em>&rdquo;, c. 4, s. 107 Hadis: 4385.</p>\n\n<p>\n	5- Ebu Selma Ra&rsquo;i (Hz. Resulullah (s.a.a)&rsquo;ın develerinin &ccedil;obanı), &ldquo;<em>Maktel-ul H&uuml;seyn</em>&rdquo;, Harezmi, s. 95 ve &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;nin nakline g&ouml;re, c. 3, s. 160; &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, c. 2, s. 319, Hadis 571 ve İmam Mehdi (a.f) hadislerini i&ccedil;eren diğer kitaplar.</p>\n\n<p>\n	6- Ebu&rsquo;t- Tufeyl Amir bin Vasile, &ldquo;<em>Musned Ahmet bin Hanbel</em>&rdquo;, c. 1, s. 99.</p>\n\n<p>\n	7- Ebu Leyla, &ldquo;<em>Menakıb Harezmi</em>&rdquo;, c. 5, s. 23-24.</p>\n\n<p>\n	8- Ebu Vail, &ldquo;<em>Ikd-ud Durer</em>&rdquo;, Cemaluddin Yusuf Dimeşki, s. 23-38.</p>\n\n<p>\n	9- Ebu Hureyre, &ldquo;<em>Sahih-i Buhari</em>&rdquo;, c. 2, s. 178 ve İmam Mehdi <em>aleyhi&rsquo;s-sel&acirc;m</em> Hadislerini i&ccedil;eren diğer kitaplar.</p>\n\n<p>\n	10- Enes bin Malik, &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo;, c. 2, s. 519.</p>\n\n<p>\n	11- Temim Dari, &ldquo;<em>Arais-u Salebi</em>&rdquo;, s. 186 ve &ldquo;<em>İkd-ud Durer</em>&rdquo;in nakline g&ouml;re s.219.</p>\n\n<p>\n	12- Sevban (Hz. Resulullah&rsquo;ın azat ettiği k&ouml;lesi), &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo;, c. 2, s. 519.</p>\n\n<p>\n	13- Cabir bin Semure, &ldquo;<em>el-Burhan</em>&rdquo;, Muttaki Hinde, Tenbihat b&ouml;l&uuml;m&uuml;nde ilk tenbihadis:</p>\n\n<p>\n	14- Cabir bin Abdullah Ensari, &ldquo;<em>M&uuml;sned Ahmet bin Hanbel</em>&rdquo;, c. 3, s. 384.</p>\n\n<p>\n	15- Cabir bin Abdullah Sadefi, &ldquo;<em>İsti&rsquo;ab</em>&rdquo;, Kurtubi, c. 2, s. 111 ve &ldquo;<em>Mu&rsquo;cem-i Kebir</em>&rdquo;, Tabrani, c. 22, s. 937.</p>\n\n<p>\n	16- İmam Hasan bin Ali, &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;, Kunduzi, s. 589.</p>\n\n<p>\n	17- İmam H&uuml;seyn bin Ali, &ldquo;<em>el-Burhan</em>&rdquo;, Muttaki Hinde Bab: 2 Hadis: 17 ve 18.</p>\n\n<p>\n	18- Selman-ı Farisi, &ldquo;<em>Maktel-ul H&uuml;seyn</em>&rdquo; Harezmi, c. 1, s. 146.</p>\n\n<p>\n	19- Talha bin Ubeydullah, &ldquo;<em>el-Burhan</em>&rdquo;, Muttaki Hinde ve &ldquo;<em>el-Mehdiyy-ul Muntazar</em>&rdquo;, İbn-i Sıddık, s. 12.</p>\n\n<p>\n	20- Abbas bin Abdulmuttalib, &ldquo;<em>el-Mehdiyy-ul Muntazar</em>&rdquo;, İbn-i Sıddık, s. 12.</p>\n\n<p>\n	21- Abdurrahman bin Avf, &ldquo;<em>el-Beyan</em>&rdquo;, Genci (Şafii): s. 96.</p>\n\n<p>\n	22- Abdullah bin Hares (Haris) bin Cuz-u Zubeydi, &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo;, c. 2, s. 519 ve diğer baskısında, c. 2, s. 270.</p>\n\n<p>\n	23- Abdullah bin Abbas, &ldquo;Fusul-&uuml;l Muhimme&rdquo;, İbn-i Sabbağ (Maliki), s. 278.</p>\n\n<p>\n	24- Abdullah bin &Ouml;mer bin Hattab, &ldquo;<em>Fusul-&uuml;l M&uuml;himme</em>&rdquo;, İbn-i Sebbağ (Maliki), s. 277 ve &ldquo;<em>el-Burhan</em>&rdquo;, Bab: 1, hadis: 2 ve bab: 6, hadis: 6.</p>\n\n<p>\n	25- Abdullah bin Amr bin As, &ldquo;<em>el-Beyan</em>&rdquo;, Genci, s. 92.</p>\n\n<p>\n	26- Abdullah bin Mesut, &ldquo;<em>Fus&uuml;l-&uuml;l M&uuml;himme</em>&rdquo;, İbn-i Sebbağ, s. 279.</p>\n\n<p>\n	27- Osman bin Ebi-l As, &ldquo;<em>M&uuml;sned</em>&rdquo;, Ahmet bin Hanbel, c. 3, s. 216-217.</p>\n\n<p>\n	28- Osman bin Affan, &ldquo;<em>el-Mehdiyy-ul Muntazar</em>&rdquo;, Sıddık Mağribi, s. 12, Suudi idaresinin Mekke&rsquo;deki Mecma-i Fıkhi, Fetva-i makalesinde Genci&rsquo;nin &ldquo;<em>el-Beyan</em>&rdquo;, s. 77, Beyrut baskısında kaydedilmiştir.</p>\n\n<p>\n	29- Alkame bin Abdullah, &ldquo;<em>S&uuml;nen-i İbn-i Mace</em>&rdquo;, (el-Mehdi Fi&rsquo;s-S&uuml;nne, Şirazi, s. 42&rsquo;den naklen) ve &ldquo;<em>Fusul-ul Muhimme</em>&rdquo;, İbn-i Sebbağ (Maliki).</p>\n\n<p>\n	30- Ali el-Hilali, &ldquo;<em>Mecma-&uuml;z Zevaid</em>&rdquo;, Haysemi, c. 6, s. 165.</p>\n\n<p>\n	31- Ammar bin Yasir, &ldquo;<em>el-Burhan</em>&rdquo;, b.1, hadis: 10 ve b. 4, f. 2, hadis: 1 ve 24.</p>\n\n<p>\n	32- &Ouml;mer bin Hattab, &ldquo;<em>el-Burhan</em>&rdquo;, b. 1, hadis: 38.</p>\n\n<p>\n	33- &Uuml;mran bin H&uuml;seyn, &ldquo;<em>M&uuml;sned-i Ahmet bin Hanbel</em>&rdquo;, c. 4, s. 437.</p>\n\n<p>\n	34- Amr bin As, &ldquo;<em>el-Burhan</em>&rdquo;, b. 4, f.2, hadis: 23.</p>\n\n<p>\n	35- Amr bin M&uuml;rre C&uuml;heni, &ldquo;<em>İbraz-ul Vehm-il Meknun</em>&rdquo;, Ebu-l Feyz Gumari ve &ldquo;<em>&Ouml;rf-ul Verdi</em>&rdquo;, 139 ve 390 ve &ldquo;<em>el-Mehdiy-ul Muntazar</em>&rdquo;, İbn-i Sıddık İdrisi, s. 13.</p>\n\n<p>\n	36- Avf bin Malik, &ldquo;<em>M&uuml;&rsquo;cem-i Kebir</em>&rdquo;, Tabarani.</p>\n\n<p>\n	37- Kutade bin Numan, &ldquo;<em>el-Burhan</em>&rdquo;, b.1, hadis: 17 ve b. 6, hadis:10 ve 11</p>\n\n<p>\n	38- Kurre bin İyas-ul Muzeni, &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;, s. 22</p>\n\n<p>\n	39- Ka&rsquo;b&uuml;-l Ahbar, &ldquo;<em>Uked-ud Durer</em>&rdquo;, Cemaluddin Dimeşki: 180 ve 233, 234; Nuaym bin Humad&rsquo;ın &ldquo;Fiten&rdquo;inden naklen.</p>\n\n<p>\n	40- Ka&rsquo;b bin Alkami, &ldquo;<em>el-Burhan</em>&rdquo;, b. 7, hadis: 8, 13, 21.</p>\n\n<p>\n	41- Muaz bin Cebel, &ldquo;<em>İbraz-&uuml;l Vehm-il Meknun</em>&rdquo; Ahmet bin Muhammed bin Sıddık, s. 8.</p>\n\n<p>\n	42- Fatıma&rsquo;tuz-Zehra bint-u Resulillah (s.a.a), &ldquo;<em>Feraid-us Simtayn</em>&rdquo;, Himvini</p>\n\n<p>\n	43- &Uuml;mm&rsquo;&uuml;l m&uuml;minin &Uuml;mm&uuml; Seleme, &ldquo;<em>S&uuml;nen-i Ebi Davud</em>&rdquo;, 4, s. 151</p>\n\n<p>\n	44- &Uuml;mm&rsquo;&uuml;l m&uuml;minin Aişe, &ldquo;<em>el-Fiten</em>&rdquo;, Nuaym bin Hammad, &ldquo;<em>Uked-ud Durer</em>&rdquo;, s. 16-17 ve &ldquo;<em>el-Burhan</em>&rdquo; b. 2, hadis: 21&rsquo;den naklen.</p>\n\n<p>\n	45- &Uuml;mm&uuml; Habibe, &ldquo;<em>el-Burhan</em>&rdquo; b. 4, f. 2, hadis: 20.</p>\n\n<h3>\n	Beklenen Mehdi (a.f) İle İlgili Hadislerin Sahih ve M&uuml;tevatir Olduğunu İtiraf Edenler</h3>\n\n<p>\n	1- Ebu-l Hasan, Muhammed bin H&uuml;seyn Aburi Sicistani (&ouml;lm. H. 363):</p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;in hadis hafızlarının ve hadis alimlerinin kabul ettiği b&uuml;y&uuml;k muhaddislerdendir. Menakıb-uş Şafii kitabında &ldquo;Meryem oğlu İsa&rsquo;dan başka <strong>Mehdi</strong> yoktur&rdquo; uydurma hadisinin ravisi<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> olan Muhammed b. Halid Cundi&rsquo;den bahsederken <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hadislerinin sahih ve m&uuml;tevatir olduğuna itiraf etmiştir.</p>\n\n<p>\n	2- Hafız Muhammed Yusuf Genci (658, Şafii) &ldquo;el-Beyan fi Ahbar-i Sahib-iz Zaman (a.f)&rdquo; 11. b&ouml;l&uuml;m.</p>\n\n<p>\n	3- Şemsuddin Muhammed bin Ahmet Kurtubi (671), &ldquo;<em>et-Tezkire fi Ahval-İl Mevta ve Umur-ul Ahire</em>&rdquo;, s. 701&rsquo;de.</p>\n\n<p>\n	4- Hafız Cemaluddin Mezzi (742), &ldquo;<em>Tehzib-ul Kemal</em>&rdquo;, c. 5, s. 146, 149 (H. 5181).</p>\n\n<p>\n	5- İbn-i Kayyum Cevziye (751, Hanbeli), &ldquo;<em>Menar-ul Munif</em>&rdquo;, s. 142.</p>\n\n<p>\n	6- İbn-i Hicr-i Askalani (852), &ldquo;<em>Tehzib-ut Tehzib</em>&rdquo;, c. 9, s. 125&rsquo;de getirmede. Ayrıca Feth-ul Bari de İbraz-ul Vehm-il Meknun: 423&rsquo;den naklen.</p>\n\n<p>\n	7- Şemsuddin Sehavi (902), Feth-ul Muğıs, Abiri&rsquo;den naklen (Nezm-ul M&uuml;tenasir, Ketani, s. 226, İbraz-ul Vehm-il Meknun, Gemari, s. 436 ve el-İmam&rsquo;ul Mehdi İnde Ehl-is S&uuml;nne, s. 232&rsquo;de kayıtlı.</p>\n\n<p>\n	8- Celaleddin Abdurrahman S&uuml;yuti (911), <em>Misbah-uz Z&uuml;cace </em>(<em>Bilbisi el-Atr&rsquo;ul Verdi Fi Şerhi-l Katr-iş Şehdi</em>, s. 45&rsquo;den naklen), ve &ldquo;<em>Fevaid-ul M&uuml;takasire Fi-l Ehdis-il M&uuml;tevatire</em>&rdquo; de ve onun muhtasarı &ldquo;<em>el-Ezhar-ul M&uuml;tenasire</em>&rdquo;de. (<em>İbraz-ul Vehm-il Meknun</em>, s. 434&rsquo;den naklen.</p>\n\n<p>\n	9- İbn-i Hacer Haysemi (974), <em>Sevaik-ul Muhrika</em>, s. 99&rsquo;da diğer bir baskısında, s. 167&rsquo;de.</p>\n\n<p>\n	10- Şeyh Mer&rsquo;a bin Yusuf (1033, Hanbeli), &ldquo;<em>Feraid-ul Fikr-i Fil İmam-il Mehdiyul Muntazar</em>&rdquo;de &ldquo;<em>Levaih-ul Envar-il Behiyye</em>&rdquo;, c. 2 naklen ve &ldquo;<em>el-İza&rsquo;e</em>&rdquo; Muhammed Sıddık Kanuci: s. 147&rsquo;de.</p>\n\n<p>\n	11- Ebu Zeyd Abdurrahman bin Abdulkadir Fasi (1092), &ldquo;<em>Menhec-&uuml;l Mekasid</em>&rdquo; &ldquo;<em>Mirsad-ul Mutemed</em>&rdquo;in şerhi, Şeyh Muhammed Arabi Fasi, Sahaviden naklen.</p>\n\n<p>\n	12- Muhammed bin Abdurresul Berzenci (1103), &ldquo;<em>el-İşa&rsquo;et-u Li Eşrat-is Sae</em>&rdquo;, s. 87.</p>\n\n<p>\n	13- Muhammed bin Abdulbaki Zerkani (112, Maliki) &ldquo;<em>Şerh-ul Mevahib-il Ledunniye</em>&rdquo; (&ldquo;<em>İbraz-ul Vehm-il Meknun&rdquo; Sıddık Meğribi</em>, s.&nbsp; 434&rsquo;den naklen ve &ldquo;<em>el-İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, s. 230&rsquo;da kaydedilmiştir.)</p>\n\n<p>\n	14- Şeyh Muhammed bin Kasım bin Muhammed Cesus (1182, Maliki) Abdullah bin Abdurrahman Şirvani&rsquo;nin &ldquo;<em>er-Risale</em>&rdquo; kitabının şerhinde (Ketani, &ldquo;<em>Nezm-&uuml;l M&uuml;tenasir Min-el Hadis-il M&uuml;tavatir</em>&rdquo;, s. 226&rsquo;da)</p>\n\n<p>\n	15- Ebu-l Ala İdris bin Muhammed İdris H&uuml;seyni Iraki Fasi (1183) İmam Mehdi hakkındaki eserinde (Nezm-ul M&uuml;tenasir), s. 226 ve &ldquo;el- Mehdiy-ul Muntazar&rdquo; İbn-i Sıddık Ğımari: s. 87 den naklen)</p>\n\n<p>\n	16- Şeyh Muhammed bin Ahmed Sefarini (1188, Hanbeli) &ldquo;Levaih-ul Envar-ul Behiyye&rdquo; de, bu eser &ldquo;<em>el- İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 20&rsquo;de kaydedilmiştir.</p>\n\n<p>\n	17- Şeyh Muhammed bin Ali Sabban (1206) &ldquo;<em>İsaf-ur Rağibin</em>&rdquo;, s. 145, 147, 152&rsquo;de.</p>\n\n<p>\n	18- Gazi Muhammed bin Ali Şevkani (1250) &ldquo;<em>et-Tevzih fi Tevatur-i Ma Ca&rsquo;e Fi-l Mehdiy-ul Muntazar ve-d Deccal ve-l Mesih</em>&rdquo; kitabında</p>\n\n<p>\n	Ketani &ldquo;<em>Nezm-ul M&uuml;tenasir</em>&rdquo;, s. 225&rsquo;de, Muhammed Sıddık Kanuci Buhari &ldquo;<em>el- İzaet-u Li Ma Kane ve Ma Yekunu Beyne Yedey-is Sae</em>&rdquo;, s. 160&rsquo;da, Şeyh Muhammed Hızır H&uuml;seyn Mısri &ldquo;<em>Nazret-un fi Ehadis-il Mehdi</em>&rdquo; makalesinde; bu makale &ldquo;<em>el-İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 212&rsquo;de kaydedilmiş, Ahmet Emin Mısri &ldquo;<em>el-Mehdi ve&rsquo;l Mehdeviyye</em>&rdquo;, s. 110&rsquo;da Mısır bas., Şeyh Abdulmuhsin Abbad Hicazi &ldquo;<em>Akidet-u Ehl-is S&uuml;nne Ve-l Eser</em>&rdquo; adlı Medine baskılı makalesinde ve bu makale de &ldquo;<em>el-İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 403&rsquo;de kaydedilmiştir. Şeyh Tuyceri &ldquo;<em>el-İhticac-u Bil Eseri Ala Men Enkere-l Mehdiy-ul Muntazar</em>&rdquo;, s. 42&rsquo;de.</p>\n\n<p>\n	&ldquo;<em>Tuhfet-ul Ehuzi</em>&rdquo; Mubarekpuri: s. 484 &ldquo;Ma Ca&rsquo;e Fi-l Mehdi&rdquo; babından ve 2331. hadisin şerhinde)</p>\n\n<p>\n	19- M&uuml;&rsquo;min bin Hasan Şeblenci (1291) &ldquo;<em>Nur-ul Ebsar</em>&rdquo;, s. 189&rsquo;da.</p>\n\n<p>\n	20- S&uuml;leyman bin İbrahim Kunduzi (1294, Hanefi) Yanabiu-l Mevedde&rdquo;, B. 85, s. 563&rsquo;de.</p>\n\n<p>\n	21- Şafii M&uuml;ft&uuml;s&uuml;, Ahmet bin Zeyni Dehlan, (1304) &ldquo;Futuhat-ul İslamiye&rdquo;, c. 2, s. 211, Berzenci&rsquo;nin &ldquo;İşae&rdquo;sinden naklen.</p>\n\n<p>\n	22- Seyyid Muhammed Sıddık Hasan Kanuci Buhari (1307) &ldquo;<em>el- İza&rsquo;et-u Lima Kane ve Ma Yekunu Beyn Yedey-is Sae</em>&rdquo;, s. 112&rsquo;de.</p>\n\n<p>\n	23- Muhammed Bilbisi bin Muhammed bin Ahmet H&uuml;seyni Şafii el-Mısri (1308), &ldquo;<em>Atr-ul Verdi fi Şerh-il Katfr-il Şehdi</em>&rdquo;, s. 44&rsquo;de Şeyh Ebu Abdusselam Şebravi&rsquo;nin &ldquo;<em>Şerh-i Verd-is Seher</em>&rdquo;, adındaki kitabından naklen, s. 45&rsquo;de o da &ldquo;Menakıb-uş Şafii&rdquo; Ebu-l Hasan Abiri (&ouml;lm. 363)den ve &ldquo;Misbah-uz Z&uuml;cace S&uuml;yuti&rsquo;den naklen.</p>\n\n<p>\n	24- Ebu Abdullah Muhammed bin Cafer Kettani (1345, Maliki) &ldquo;Nezm-ul M&uuml;tenasir Min-el Hadis-il M&uuml;tevatir&rdquo;, s. 225-227, H. 289. Beklenen Mehdi hususundaki hadislerin m&uuml;tevatir olduğuna itiraf da bulunan sekiz alimin isimlerini kaynağıyla zikretmiştir. İsimleri şunlardır: Sehavi, Abiri, Iraki, Şeyh Cesus, Zerkani, &ldquo;<em>Meğani-ul Vefa Bi- Meani-l İktifa</em>&rdquo;nın m&uuml;ellifi, Sefarini, Şevkani.</p>\n\n<p>\n	25- M&uuml;barekpuri (1353), &ldquo;<em>Tuhfe-tul Ahuzi</em>&rdquo;, s. 484, b. &ldquo;<em>Ma Cae Fil Mehdi</em>&rdquo; 2231. hadisi şerh ederken.</p>\n\n<p>\n	26- Şeyh Muhammed Hızır H&uuml;seyn Mısri (1377), &ldquo;<em>Nazret-un Fi Ehadis-il Mehdi</em>&rdquo; makalesindeki &ldquo;<em>Mecellet-&uuml;t Temedd&uuml;n-&uuml;l İslami</em>&rdquo; dergisinde yayınlanmıştır, Dimeşk, H. 1370/M. 1950, s. 829.</p>\n\n<p>\n	27- Ebulfeyz, Seyid Ahmet bin Muhammed bin Sıddık Ğımari el-H&uuml;seyni el-Ezheri eş-Şafii el-Mağribi (1380) &ldquo;<em>İbraz-ul Vehm-il Meknun Min Kelam-i İbn-i Haldun</em>&rdquo; veya &ldquo;<em>el-M&uuml;rşid-il M&uuml;bdi Li Fesad-i Ta&rsquo;ni İbn-i Haldun fi Ehadis-il Mehdi</em>&rdquo;, s. 423&rsquo;de. Bu eser &ldquo;<em>el- İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 227, s. 382. Yayınlanmıştır.</p>\n\n<p>\n	28- Şehy Nasuruddin-i Albani (Muasır) &ldquo;<em>Mecellet-ut Temedd&uuml;n-il İslami</em>&rdquo; dergisinde yayınlanan &ldquo;Havl-el Mehdi&rdquo; başlıklı makalesinde, Dimeşk Yıl: H. 22 Zilkade 1371, s.642-646 ve &ldquo;<em>el-imam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 391&rsquo;de aynen kaydedilmiştir.</p>\n\n<p>\n	29- Şeyh Safauddin Al-i Şeyh-il Halaka Iraki &ldquo;<em>Mecellet-ut Terbiyet-ul İslamiye</em>&rdquo; dergisi sayı: 7, yıl: 14, s. 30&rsquo;da &ldquo;<em>el-Mehdiy-ul Muntazar Beyn-et Tasavvur-i vet Tasdik</em>&rdquo; Şeyh Muhammed Hasan Al-i Yasin, s. 29&rsquo;da, &ldquo;<em>el- Mehdiy-ul Muntazar</em>&rdquo;, s. 29&rsquo;da.</p>\n\n<p>\n	30- Şeyh Abdulmuhsin b. Hamd-i Abbad, Medine İslam &Uuml;niversitesi &ouml;ğretim &uuml;yesidir. &ldquo;Mecellet-u Camiat-il İslamiye&rdquo; dergisinde &ldquo;Akidet-u Ehl-is S&uuml;nne ve&rsquo;l Eser fi&rsquo;l Mehdiy-ul Muntazar&rdquo; başlıklı makalesinde, Medine, yıl: 1, sayı: 3, H. Zilkade 1388, bu makale aynen &ldquo;<em>el-İmam-ul Mehdi İnde Ehl-is S&uuml;nne</em>&rdquo;, s. 402 ve s. 404&rsquo;de kaydedilmiştir. &ldquo;<em>Er Red-du ala Men Kezibe bi-l Ehadis-is Sahihet-il Varidet-i Fi-l Mehdi</em>&rdquo; başlıklı diğer daha geniş bir makalesinde. Bu makalede aynen &ldquo;<em>el- İmam-ul Mehedi İnde Ehl-is S&uuml;nne</em>&rdquo;, c. 2, s. 442&rsquo;de kaydedilmiştir.</p>\n\n<p>\n	31- Ebu-l Fazl Abdullah bin Muhammed bin Sıddık H&uuml;seyni İdrisi, &ldquo;<em>el-Mehdiy-ul Muntazar</em>&rdquo;, s. 95&rsquo;de Alem-ul Kutub, Beyrut bas.</p>\n\n<p>\n	32- Şeyh Hamud bin Abdullah (Muasır) Medine İslam &Uuml;niv. &uuml;statlarındandır. &ldquo;<em>el-İhticac bil Eser-i Ala Men Enkere-l Mehdiy-ul Muntazar</em>&rdquo; kitabında. O bu eseri Katar M&uuml;ft&uuml;s&uuml;n&uuml;n &ldquo;<em>La Mehdiyy&rsquo;un Yuntezer&rsquo;u Bad&rsquo;e-r Resul-Hayr&rsquo;il Beşer</em>&rdquo; isimli makalesine reddiye olarak yazmıştır, s.121.</p>\n\n<p>\n	33- Şeyh Abdulaziz b. Abdullah b. Baz (Muasır) Suudi Krallığının m&uuml;ft&uuml;s&uuml;d&uuml;r. Şeyh Abdulmuhsin Abbad&rsquo;ın &ldquo;<em>Akidet-u Ehl-i S&uuml;nnet-i ve-l Eser Fi-l Mehdiy-ul Muntazar</em>&rdquo; (yukarıda ge&ccedil;miş olan) isimli makalesinin teyit olarak yazdığı makalede.</p>\n\n<p>\n	34- Dr. Abdulhalim Neccar, Sa&rsquo;d Muhammed Hasan Mısri&rsquo;nin &ldquo;<em>el- Mehdiy-ul Fi-l İslam</em>&rdquo; &ouml;ns&ouml;z&uuml;nde tekid ile hatırlatmaktadır ki, Hadis ulemasının nazarına g&ouml;re Mehdi Mevzusu kesinlikle manevi tevatura ulaşmıştır, m&uuml;tevatirdir.</p>\n\n<h3>\n	Hz. Mehdi (a.s) ile İlgili Hadislerinin Sahih ve&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Senetli Olduğunu İtiraf Edenler</h3>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili hadislerin sahih ve senetli olduğunu itiraf eden -şu ana kadar tesbit edebildiğimiz -Ehl-i S&uuml;nnet&rsquo;in ilm-ul hadis alimlerinden 25&rsquo;inin isimlerini ve onların bu sahadaki itiraflarını i&ccedil;eren kaynakların isimlerini sunuyoruz.</p>\n\n<p>\n	1- Hafız Tirmizi (&ouml;lm. 297) &ldquo;<em>S&uuml;nen</em>&rdquo;inde. Bu eser Ehl-i S&uuml;nnet&rsquo;in Sihah-ı Sitte&rsquo;sinden biridir. c. 4, s. 505 ve 506.</p>\n\n<p>\n	2- Hafız Ebu Cafer Akili (&ouml;lm. 322), &ldquo;<em>ez-Z&uuml;afa-&uuml;l Kebir</em>&rdquo;de Ali bin Nufeyl Harrani&rsquo;nin hal terc&uuml;mesi b&ouml;l&uuml;m&uuml;nde. c. 3, s. 253, H. 1257.</p>\n\n<p>\n	3- Ebu Muhammed Hasan bin Ali Halef Berbehari (329, Hanbeli Şeyhi), &ldquo;<em>Şerh-us S&uuml;nne</em>&rdquo; kitabında Şeyh Hamud Tuyceri&rsquo;den &ldquo;<em>el- İhticac-&uuml; Bil Eser Ala Men Enkere-l Mehdiy-ul Mutazar</em>&rdquo;, s. 28&rsquo;den naklen.</p>\n\n<p>\n	4- Hakim Nişaburi (&ouml;lm. 405), &ldquo;<em>el-M&uuml;stedrek</em>&rdquo;, c. 4, s. 429-558.</p>\n\n<p>\n	5- Beyhaki (&ouml;lm. 458), &ldquo;<em>el- İtikat-u ve&rsquo;l Hidaye İla Sebil-ir Reşad</em>&rdquo;, s. 127&rsquo;de ve yine İbn-i Kayyum&rsquo;in &ldquo;Menar-ul Munif&rdquo;, s. 130, hadis: 225&rsquo;de nakline g&ouml;re.</p>\n\n<p>\n	6- Hafız Beğvi (&ouml;lm. 510 veya 516), &ldquo;<em>Mesabih-us S&uuml;nne</em>&rdquo;, s. 488&rsquo;de hadis: 4199, 492 ve 493.</p>\n\n<p>\n	7- Tanınmış tarih&ccedil;i ve Muhaddis İbn-i Esir (&ouml;lm. 606): &ldquo;<em>En-Nihayet-u Fi Ğerib-il Hadis ve&rsquo;l Eser</em>&rdquo;, c. 1, s. 290; c. 2, s. 172, 325, 386; c. 4, s. 33 ve c. 5, s. 254&rsquo;de.</p>\n\n<p>\n	8- İbn-i Menzur Afriki (711): &ldquo;Lisan-ul Arab&rdquo;, s. 59 &ldquo;<em>Huda</em>&rdquo; kelimesini a&ccedil;ıklarken.</p>\n\n<p>\n	9- İbn-i Teymiye, (selefilik diye bilinen ekol&uuml;n kurucusu, &ouml;lm. 728), &ldquo;<em>Minhac-&uuml;s S&uuml;nne</em>&rdquo;, c. 4, s. 211&rsquo;de.</p>\n\n<p>\n	10- Hafız Zehebi (&ouml;lm. 748), &ldquo;<em>Telhis-ul M&uuml;stedrek</em>&rdquo;, c. 4, s. 553&rsquo;de.</p>\n\n<p>\n	11- İbn-i Kesir-i Şami (&ouml;lm. 774), &ldquo;<em>en-Nihayet-u Fi&rsquo;l Fiten ve&rsquo;l Melahim</em>&rdquo;, c. 1, s. 55&rsquo;de.</p>\n\n<p>\n	12- Fazıl Tefezani (&ouml;lm. 793), &ldquo;<em>Şerh-ul Mekasid</em>&rdquo;, s. 312&rsquo;de, Şerh-i Akaid-i Nasefi, s. 169&rsquo;de.</p>\n\n<p>\n	13- Nuruddin Haysemi (&ouml;lm. 807), &ldquo;<em>Mecme-&uuml;z Zevaid</em>&rdquo;, c. 7, s. 115-116, s. 313-317&rsquo;de.</p>\n\n<p>\n	14- Şeyh Muhammed Cezeri Dimeşki (&ouml;lm. 833, Şafii), &ldquo;<em>Esmel Menakıb Fi Tehzib-i Esne-l Metalib</em>&rdquo;, s. 163, s. 168&rsquo;de.</p>\n\n<p>\n	15- eş-Şehab Ahmet b. Ebu Bekr-i Busiri (&ouml;lm. 840), &ldquo;<em>Misbah-&uuml;z Z&uuml;cace Fi Zevaid-i İbn-i Mace</em>&rdquo;, c. 3, s. 263, hadis:1442&rsquo;de .</p>\n\n<p>\n	16- Alauddin bin Hisam&uuml;ddin, M&uuml;ttaki Hinde (&ouml;lm. 975): &ldquo;<em>el-Burhan Fi Alamat-i Mehdi Ahir-iz Zaman</em>&rdquo;, s. 177&rsquo;den 183&rsquo;e kadar.</p>\n\n<p>\n	Bu kitap, Mehdilik iddisında bulunan Seyyid Muhammed bin Seyyid Muhammed Han Cunpuri&rsquo;ye alehine reddiye olarak yazılmıştır. Bu kitapta Mehdilikle ki ilgili hadislerin sihhatini ve onlara inanmanın her M&uuml;sl&uuml;mana farz olduğunu beyan eden d&ouml;rt mezhep ulemasının fetvalarını da i&ccedil;ermektedir.</p>\n\n<p>\n	17- Seyyid Muhmmed Murtaza H&uuml;seyni Hanefi Vasiti Zebidi (1205), &ldquo;<em>Tac-&uuml;l Arus</em>&rdquo;, c. 10, s. 408-409&rsquo;da, &ldquo;<em>H&uuml;da</em>&rdquo; kelimesini a&ccedil;ıklarken.</p>\n\n<p>\n	18- Şehabuddin Ahmet bin İsmail Halvani el-Mısri (1308, Şafii), &ldquo;<em>Katr-&uuml;ş Şehdi Fi Evsaf-il Mehdi</em>&rdquo; Manzumesinde, s. 68.</p>\n\n<p>\n	19- Ebu-l Berekat Al&uuml;si (&ouml;lm. 1317, Hanefi), &ldquo;<em>Ğaliyet-ul Mevaiz</em>&rdquo;, s. 76, s. 77de.</p>\n\n<p>\n	20- Ebu-t Tayib Muhammed Şemsulhak Azim Abadi (&ouml;lm. 1329), &ldquo;<em>Avn-&uuml;l Mabud Şerh-i S&uuml;nen-i Ebu Davud</em>&rdquo;, c. 11, s. 361&rsquo;de</p>\n\n<p>\n	21- Şeyh Mansur Ali Nasif (1371): &ldquo;<em>et-Tacu-l Cami-i Lil Usul</em>&rdquo; b. 7, 5, s. 341&rsquo;de.</p>\n\n<p>\n	22- Şeyh Muhammed bin Abd&uuml;laziz Mani (&ouml;lm. 1385): &ldquo;<em>Tehdik-un Nazar Bi Ahbar-il İmam-il Muntazar</em>&rdquo;.</p>\n\n<p>\n	23- Şeyh Muhammed F&uuml;ad Abdulbaki (&ouml;lm. 1388), Şeyh Abdulmuhsin Abbad&rsquo;ın nakline g&ouml;re &ldquo;<em>Akide-tu Ehl-i S&uuml;nneti ve&rsquo;l Eser Fil Mehdi&rsquo;yil M&uuml;ntazar</em>&rdquo; isimli makalesinde S&uuml;nen-i Ebu Davud&rsquo;da yer alan bir hadise yaptığı a&ccedil;ıklamada.</p>\n\n<p>\n	24- Ebu-l A&rsquo;ala Mevdudi (Muasır), &ldquo;<em>el-Beyaniyat</em>&rdquo;, s. 116&rsquo;da.</p>\n\n<p>\n	25- Araştırmacı Yazar Sait Eyyup (Muasır), &ldquo;<em>Akidet&rsquo;ul Mesih Ed-Deccal Fil Edyan</em>&rdquo; s. 361&rsquo;de (Hicri: 1413 Kum, 3. baskı).</p>\n\n<h2>\n	Hz. Mehdi (a.s), Hz. Peygamber (s.a.a)&rsquo;in Kızı Hz. Fatıma (s.a)&rsquo;nın Soyundandır</h2>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> ile ilgili verdiği haberler arasında, Onun Hz. Fatıma <em>sel&acirc;m&rsquo;ullahi aleyha</em>&rsquo;nın soyundan geleceği haberi de mevcuttur. Ehl-i S&uuml;nnet&rsquo;in meşhur hadis uleması ve tarih yazarlarından yaklaşık yetmiş kişi bu hakikatı ve bununla ilgili kaynakları nakletmişlerdir. Ve bu hususta herhangi bir şek ve ş&uuml;pheye yer bırakmamışlardır. Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;den &Uuml;mm&uuml; Seleme&rsquo;nin naklettiği hadisler şunlardır:</p>\n\n<p>\n	&ldquo;<strong><em>Mehdi</em></strong><em> haktır ve Fatıma&rsquo;nın soyundandır</em>.&rdquo;</p>\n\n<p>\n	&ldquo;<strong><em>Mehdi</em></strong><em>, Fatıma&rsquo;nın neslindendir</em>.&rdquo;</p>\n\n<p>\n	&ldquo;<strong><em>Mehdi</em></strong><em> benim itretimden, Fatıma&rsquo;nın neslindendir</em>.&rdquo;</p>\n\n<p>\n	Ve Hz. H&uuml;seyn Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;ın Hz. Fatıma&rsquo;ya hitaben ş&ouml;yle buyurduğunu nakletmiştir:</p>\n\n<p>\n	&ldquo;<strong><em>Mehdi</em></strong><em> senin neslindendir</em>.&rdquo;</p>\n\n<p>\n	&ldquo;<em>M&uuml;jdeler olsun sana ey Fatıma! Hi&ccedil; ş&uuml;phesiz <strong>Mehdi</strong> sendendir</em>.&rdquo;</p>\n\n<p>\n	Ve Ebu Eyyup Ensari&rsquo;den naklen Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in ş&ouml;yle buyurduğu olunmuştur:</p>\n\n<p>\n	&ldquo;...<em>Bizdendir vasilerin en hayırlısı ve o senin kocandır (ey Fatıma!)... Bizdendir <strong>Mehdi</strong> ve o senin evlatlarındandır</em>.&rdquo;</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi bu hadislerin ortak mesaji; <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nin, Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in kızı Hz. Fatıma <em>sel&acirc;m&#39;ullahi aleyha</em>&rsquo;nın neslinden geleceğini a&ccedil;ıklamasıdır. Bu esas &uuml;zerine Mehdilik iddiasında bulunan bir kimse Hz. Fatıma&rsquo;nın soyundan değilse onun yalancı olduğuna dahi bir ş&uuml;phe kalmaz. Nitekim Hz. Fatıma&rsquo;nın soyundan gelip de Mehdilik iddiasında bulunanlara gelince, onları da teşhis i&ccedil;in yine de Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> tarafından a&ccedil;ıklanan Hz. Mehdi&rsquo;nin diğer vasıf ve &ouml;zelliklerine bakmak gerekir. &Ccedil;&uuml;nk&uuml; Resu-lullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> Hz. Mehdi&rsquo;yi b&uuml;t&uuml;n nişaneleriyle tanıtmış bulunmaktadır.</p>\n\n<p>\n	Şimdi Hz. <strong>Mehdi</strong>&rsquo;nin Hz. Fatıma&rsquo;nın neslinden olduğunu rivayet edenlerin isimlerini ve rivayetlerinin yeraldığı kaynakları sunuyoruz:</p>\n\n<p>\n	1- &ldquo;<em>İbraz-ul Vehm-il Meknun Min Kelam-ı İbn-i Haldun</em>&rdquo;, Ahmet bin Muhammed bin Sıddık Mağribi, s. 146, hadis: 77.</p>\n\n<p>\n	2- &ldquo;<em>el-İzaat-u Li Ma Kane ve Ma Yekunu Beyne Yedey-is Sae</em>&rdquo;, Seyyid Muhammed Sıddık Hasan Kanuci Buhari, s. 116&rsquo;da.</p>\n\n<p>\n	3- &ldquo;<em>el-Erbein-e Hadis-en Fi-l Mehdi</em>&rdquo;, Hafız Ebu Nuaym İsfahani, S&uuml;yuti bu kaynaktan naklen s&ouml;z konusu hadisi &ldquo;<em>el-&Ouml;rf-&uuml;l Verdi</em>&rdquo; adlı eserinde; Mukaddes Erdebili, &ldquo;<em>Hadikat-uş Şia</em>&rdquo; kitabında; Erbili, &ldquo;<em>Keşf-ul Gumme</em>&rdquo;de ve Allame Meclisi&rsquo;nin &ldquo;<em>Bihar-ul Envar</em>&rdquo;da zikretmiştir.</p>\n\n<p>\n	4- &ldquo;<em>Erceh&rsquo;ul Metalib</em>&rdquo;, Şeyh Ubeydullah (Hanefi), s. 381, 384 ve 385&rsquo;de &ccedil;eşitli senetlerle.</p>\n\n<p>\n	5- &ldquo;<em>İs&rsquo;&acirc;f-ur Rağibin</em>&rdquo;, İbn-i Sabban (Maliki), Şeblenci &ldquo;<em>Nur-ul Ebsar</em>&rdquo;ın haşiyesinde basılmıştır, s. 137&rsquo;de.</p>\n\n<p>\n	6- &ldquo;<em>el-İşaat-u Li-Eşrat-is Sae</em>&rdquo;, Muhammed bin Resul H&uuml;seyni Berzenci, s. 88&rsquo;de.</p>\n\n<p>\n	7- &ldquo;<em>Eşiat-ul Lemeat</em>&rdquo;, Şeyh Abdulhak Dihlevi, c. 4, s. 337&rsquo;de.</p>\n\n<p>\n	8- &ldquo;<em>İnsan-ul Uyun</em>&rdquo;, (Siyre-i Halebi diye maruftur), c. 1, s. 193&rsquo;de.</p>\n\n<p>\n	9- &ldquo;<em>el-Burhan fi Alamat-ı <strong>Mehdi</strong> Ahir-iz Zeman</em>&rdquo;, M&uuml;ttaki Hinde, b.2 hadis:2, 17, 20, 22 ve 23.</p>\n\n<p>\n	10- &ldquo;<em>el-Beyan Fi Ahbar-i Sahib-iz Zeman</em>&rdquo;, Genci (Şafii), s. 310&rsquo;da, Necef bas.</p>\n\n<p>\n	11- &ldquo;<em>et-Tac-ul Cami-u Lil Usul</em>&rdquo;, Şeyh Mensur Ali Nasif, c. 1, s. 343, Kitab-ul Fiten&rsquo;in 7. babının başlarında.</p>\n\n<p>\n	12- &ldquo;<em>Tarih-ur Rikka</em>&rdquo;, Ebu Ali Kuşeyri Harrani, s. 70-71 de.</p>\n\n<p>\n	13- &ldquo;<em>Tarih-ul Kebir</em>&rdquo;, Buhari, c. 2, b. 1, s. 316&rsquo;da.</p>\n\n<p>\n	14- &ldquo;<em>Tezkiret&rsquo;ul-Huffaz</em>&rdquo;, Şemsuddin Zehebi, c. 1, s. 463.</p>\n\n<p>\n	15- &ldquo;<em>Tezkire</em>&rdquo;, Kurtubi, s. 616&rsquo;da</p>\n\n<p>\n	16- &ldquo;<em>Ta&rsquo;lika</em>&rdquo;, Şeyh Tahir Nesani&rsquo;nin, Kuşeyri&rsquo;nin &ldquo;<em>Tarih-ur Rikka</em>&rdquo;sına yazdığı Ta&rsquo;likadır.</p>\n\n<p>\n	17- &ldquo;<em>Telhis-u M&uuml;stedrek-i Hakim</em>&rdquo;, Zehebi, s. 557&rsquo;de.</p>\n\n<p>\n	18- &ldquo;<em>Temyiz-ut Tayyib Min-el Habis</em>&rdquo;, İbn-i Rabi Şeybani, s. 220&rsquo;de.</p>\n\n<p>\n	19- &ldquo;<em>Teysir-ul Vusul</em>&rdquo;, İbn-i Rabi Şeybani, c. 2, s. 237&rsquo;de.</p>\n\n<p>\n	20- &ldquo;<em>Caliyet-ul Kider</em>&rdquo;, Abdulhadi Ebyari, s. 208&rsquo;de.</p>\n\n<p>\n	21- &ldquo;<em>Cami-us Sağir</em>&rdquo;, S&uuml;yuti Şafii, c. 2, s. 579&rsquo;da.</p>\n\n<p>\n	22- &ldquo;<em>Cem-ul Cevami</em>&rdquo; S&uuml;yuti, c. 2, s. 104&rsquo;de.</p>\n\n<p>\n	23- &ldquo;<em>Cevahir-ul İkdeyn</em>&rdquo;, Nureddin Semhudi, bunu Kunduzi, &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo; adlı eserinin 73. Babında nakletmiştir.</p>\n\n<p>\n	24- &ldquo;<em>ed-Durr&rsquo;ul Mensur</em>&rdquo;, S&uuml;yuti, c. 6, s. 58; Suyuti bu konuyla ilgili hadisi Ebu Davud, İbn-i Mace ve Tabarani&rsquo;den onlar da Hakim&rsquo;den o da &Uuml;mm&uuml; Seleme&rsquo;den&nbsp; nakletmiştir.</p>\n\n<p>\n	25- &ldquo;<em>ed-Durr&rsquo;ul Munezzem</em>&rdquo;, Muhammed bin Talha (Şafii), bu hadisi &ldquo;Yenabi-ul Mevedde&rdquo;, s. 432, İstanbul bas.</p>\n\n<p>\n	26- <em>&ldquo;Zehair-ul Ukba</em>&rdquo;, Muhib-ut Taberi, s. 44 ve s. 166&rsquo;da, Ebu-l Ala Hemedani&rsquo;nin, &ldquo;<em>Erbein-e Hadis-en Fil <strong>Mehdi</strong></em>&rdquo;den naklen.</p>\n\n<p>\n	27- &ldquo;<em>Rumuz-ul Ehadis</em>&rdquo; Ahmet Ziyauddin (Hanefi, Nakşibendi), s. 236&rsquo;da.</p>\n\n<p>\n	28- &ldquo;<em>Sirac-ul Munir Fi Şerh-il Cami-is Sağiyr-i S&uuml;yuti</em>&rdquo;, Ahmet bin Muhammed Azizi, s. 409&rsquo;da.</p>\n\n<p>\n	29- &ldquo;<em>S&uuml;nen-i Ebu Davud</em>&rdquo;, Sicistani, c. 4, s. 151&rsquo;de</p>\n\n<p>\n	30- &ldquo;<em>S&uuml;nen-&uuml;l Mustafa</em>&rdquo;, İbn-i Mace Kazvini, c. 2, s. 519&rsquo;da.</p>\n\n<p>\n	31- &ldquo;<em>Şerh-u Nehc-&uuml;l Belağe</em>&rdquo;, İbn-i Ebi&rsquo;l-Hadid, c. 1, s. 281, 2 ciltlik Mısır bas.</p>\n\n<p>\n	32- &ldquo;<em>Sahih-i M&uuml;slim</em>&rdquo;, Kenz-ul Ummal&rsquo;dan naklen, c. 14, s. 264&rsquo;de.</p>\n\n<p>\n	33- &ldquo;<em>Savaik-ul Muhrika</em>&rdquo;, İbn-i Hacer-i Heysemi, s. 235&rsquo;de.</p>\n\n<p>\n	34- &ldquo;<em>el-Arais&rsquo;ul Vaziha</em>&rdquo;, Abdulhadi Ebyari, s. 208&rsquo;de.</p>\n\n<p>\n	35- &ldquo;<em>el-&Ouml;rf&rsquo;&uuml;l Verdi Fi Ahbar-il Mehdi</em>&rdquo;, S&uuml;yuti, &ldquo;<em>el-Havi li-l Fetava</em>&rdquo;nın birarada basılmıştır, c. 2, s. 124-155 ve 165&rsquo;de Ebu Nuaym ve İbn-i Asakir ve Tabarani&rsquo;den, H. 1378 Mısır bas.</p>\n\n<p>\n	36- &ldquo;<em>Uked-ud Durer Fi Ahbar-il Muntazar</em>&rdquo;, s. 21&rsquo;de hadis: 21-25</p>\n\n<p>\n	37- &ldquo;<em>el-Fetava-l Hadise</em>&rdquo; İbn-i Hacer-i Haysemi (Mekki), s. 29&rsquo;da.</p>\n\n<p>\n	38- &ldquo;<em>Feth-ul Kebir</em>&rdquo;, Yusuf Nebhani, s. 259&rsquo;da.</p>\n\n<p>\n	39- &ldquo;<em>el-Fiten ve&rsquo;l Melahim</em>&rdquo;, Ebu Nuaym bin Himad, c. 1, S. 373 Kahire-Mektebet-ut Tevhid bas.</p>\n\n<p>\n	40- &ldquo;<em>Futuhat-ul Kebir</em>&rdquo;, Muhyiddin İbn-i Arabi, Bulak bas.</p>\n\n<p>\n	41- &ldquo;<em>el-Firdevs</em>&rdquo;, Şiyruveyh bin Şehrdar Deylemi, c. 4, s. 223&rsquo;de hadis: 6670.</p>\n\n<p>\n	42- &ldquo;<em>F&uuml;sul-ul M&uuml;himme</em>&rdquo;, İbn-i Sabbağ (Maliki), s. 276&rsquo;da.</p>\n\n<p>\n	43- &ldquo;<em>el-Fıkh&rsquo;ul Ekber</em>&rdquo;, Mevlevi H&uuml;sn-&uuml;z Zaman, c. 2, s. 67, 70&rsquo;de.</p>\n\n<p>\n	44- &ldquo;<em>Kenz-ul Ummal</em>&rdquo;, M&uuml;ttaki Hinde, c. 6, S. 318 ve c. 7, s. 259&rsquo;da, Haydarabad bas.</p>\n\n<p>\n	45- &ldquo;<em>Kenz-ul Hakaik</em>&rdquo;, Menavi, s. 3 ve s. 144&rsquo;de Mısır Bulak bas.</p>\n\n<p>\n	46- &ldquo;<em>Levaih-ul Envar-il Behiyye</em>&rdquo;, Muhammed Sefarini Hanbeli, Fevaid başlığından &ouml;nce.</p>\n\n<p>\n	47- &ldquo;<em>Mecma-uz Zevaid</em>&rdquo;, Nureddin-i Heysemi, c. 9, s. 166, Kitab-ul Menakib-i Fazl-ı Ehl-i Beyt <em>aleyhum&#39;us-sel&acirc;m</em>.</p>\n\n<p>\n	48- &ldquo;<em>M&uuml;stedrek</em>&rdquo; Hakim Nişaburi, s. 557.</p>\n\n<p>\n	49- &ldquo;<em>M&uuml;sned-u Fatıma</em>&rdquo;, S&uuml;yuti, hadis: 1406, Matbaa-tu Azize, Hindestan Haydarabad bas.</p>\n\n<p>\n	50- &ldquo;<em>Meşarik-ul Envar Fi Fevz-i Ehl-il İtibar</em>&rdquo;, Hamravi, s. 152&rsquo;de.</p>\n\n<p>\n	51- &ldquo;<em>Mişkat-ul Mesabih</em>&rdquo;, Hatib Tebrizi, c. 3, s. 24&rsquo;de.</p>\n\n<p>\n	52- &ldquo;<em>Mesabih-us S&uuml;nne</em>&rdquo; Beğavi, 3, s. 134&rsquo;de.</p>\n\n<p>\n	53- &ldquo;<em>Metalib-us Seul</em>&rdquo; Muhammed bin Talha (Şafii), s. 89&rsquo;da.</p>\n\n<p>\n	54- &ldquo;<em>Mucem-us Sağir</em>&rdquo;, Ebu&rsquo;l Kasım Tabarani, s. 52&rsquo;de hadis: 94.</p>\n\n<p>\n	55- &ldquo;<em>Miftah-un Neca</em>&rdquo;, Bedahşi, 1002&rsquo;de (el yazması).</p>\n\n<p>\n	56- &ldquo;<em>Mekatil-ut Talibiyyin</em>&rdquo;, Ebu&rsquo;l Ferec İsfahani, s. 143&rsquo;de.</p>\n\n<p>\n	57- &ldquo;<em>Mekasid-ul Hasene</em>&rdquo;, Şemsuddin Sehavi, s. 435&rsquo;de.</p>\n\n<p>\n	58- &ldquo;<em>el-Melahim</em>&rdquo;, İbn-i M&uuml;nadi,&nbsp; Ebu&rsquo;l H&uuml;seyn Ahmet bin Cafer, s. 41&rsquo;de.</p>\n\n<p>\n	59- &ldquo;<em>el-Menar-ul Munif</em>&rdquo;, İbn-i Kayyum Cevziye, s. 146, hadis: 334.</p>\n\n<p>\n	60- &ldquo;<em>Muntehab-u Kenzul Ummal</em>&rdquo;, Ahmet İbn-i Hanbel&rsquo;in M&uuml;sned&rsquo;inin haşiyesinde basılmıştır, c. 4, s. 96 ve c. 6, s. 30&rsquo;da.</p>\n\n<p>\n	61- &ldquo;<em>Minhac-us S&uuml;nne</em>&rdquo;, İbn-i Teymiye, c. 2, s. 211.</p>\n\n<p>\n	62- &ldquo;<em>Mizan-ul İ&rsquo;tidal</em>&rdquo;, Zehebi, c. 1, s. 355 ve c. 2, s. 240&rsquo;da.</p>\n\n<p>\n	63- &ldquo;<em>Nihayet-ul Bidaye ve&rsquo;n Nihaye</em>&rdquo;, İbn-i Kesir Dimeşki, s. 40, 371&rsquo;de.</p>\n\n<p>\n	64- &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;, S&uuml;leyman Kunduzi, c. 3, s. 86 Beyrut bas.</p>\n\n<h2>\n	Vaad Edilmiş Mehdi (a.s), Hasan bin Ali (a.s)&rsquo;ın Soyundan Değil, H&uuml;seyn bin Ali (a.s) Soyundandır</h2>\n\n<p>\n	Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in &ouml;nceden bildirdiği şeylerden birisi de <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın nesebi ve ailevi &ouml;zellikleridir. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> &ccedil;eşitli tabirlerle <strong>İmam Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;nin H&uuml;seyni olduğunu yani baba tarafından ceddinin H&uuml;seyn bin Ali bin Ebu Talib olduğunu bildirmişlerdir.</p>\n\n<p>\n	Elbette, Ehl-i S&uuml;nnet&rsquo;in &uuml;nl&uuml; hadis alim ve tarih&ccedil;ilerinden bir &ccedil;oğu bu hususu a&ccedil;ıklayan hadisleri nakletmiş ve <strong>Hz. Mehdi</strong>&rsquo;nin Hz. H&uuml;seyn&rsquo;in 9. torunun olduğunu ve hicri 3. y&uuml;zyılın ikinci yarısının başlarında Samirra şehrinde d&uuml;nyaya geldiğini ve babasının İmam Hasan Askeri olduğunu itraf etmişlerdir. Biz &ouml;rnek olarak bu konuyla ilgili hadisleri nakleden şahsiyetlerden bazılarının ismlerine yer veriyoruz.</p>\n\n<p>\n	1- Allame İbn-i Kuteybe Diyneveri (276): &ldquo;<em>Garib-ul Hadis</em>&rdquo;te <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em> hakkında sohbet a&ccedil;ılınca Emir-ul M&uuml;&rsquo;min&rsquo;in İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın ş&ouml;yle buyurduğunu naklediyor: &ldquo;<em>Hi&ccedil; ş&uuml;phesiz o H&uuml;seyn </em><em>aleyhi&rsquo;s-sel&acirc;m&rsquo;in soyundandır</em>...&rdquo;; &ldquo;<em>Şerh-i Nehc-ul Belağe</em>&rdquo; İbn-i Ebi-l Hadid, c. 1, s. 128 ve c. 19, s. 130.</p>\n\n<p>\n	2- Hafız Ebu&rsquo;l Hasan Ali b. &Ouml;mer darukutni (&ouml;lm. 385), Genci, &ldquo;<em>el-Beyan</em>&rdquo; b.7&rsquo;de ve Kunduzi, &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;, b. 94; Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in hastalığı sırasında, Hz. Fatıma (s.a)&rsquo;nın o y&uuml;ce Hazret&rsquo;in ziyaret ve g&ouml;r&uuml;ş&uuml;ne gidişini, Hz. Resul-i Ekrem <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em>&rsquo;in Hz. Fatıma (s.a)&rsquo;ya hitaben Allah-u Teala&rsquo;nın kendi y&uuml;ce hanedanına altı &ouml;zellik verdiğini a&ccedil;ıklayarak ş&ouml;yle buyurduğunu zikreder: &ldquo;<em>O altı &ouml;zellikten birisi, Hz. İsa arkasında namaz kılacak olan şu &uuml;mmetin Mehdisidir. O, bizim hanedanımızdandır</em>&rdquo; sonra orada bulunan Hz. H&uuml;seyn <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın m&uuml;barek omuzuna elini vurarak &ldquo;<em>&Uuml;mmetin Mehdisi bun(un soyun)dandır</em>&rdquo; diye buyurdular.</p>\n\n<p>\n	3- Hafız Ebu Nuaym İsfahani (&ouml;lm. H. 430): &ldquo;Erbeune Hadisen Fi&rsquo;l <strong>Mehdi</strong>&rdquo; kitabında altıncı hadis olarak Huzeyfe (r.a)&rsquo;den naklen rivayet etmiştir ki: Hz. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> hutbe okuyup gelecekte vuku bulacak olayları haber vererek ş&ouml;yle buyurdu: &ldquo;<em>Eğer d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;nden fazla kalmazsa dahi Allah (c.c) o g&uuml;n&uuml; benim soyumdan olan ve ismi benim ismim olan birisi gelinceye dek uzatır</em>.&rdquo;</p>\n\n<p>\n	Salman-ı Farisi (r.a) dedi ki: Ya Resulullah o sizin hangi evladınızdandır?</p>\n\n<p>\n	Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> eliyle Hz. H&uuml;seyn <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;e dokunarak buyurdu: &ldquo;<em>Bu oğlumdandır</em>&rdquo;.</p>\n\n<p>\n	4- Harezm&rsquo;in en &uuml;nl&uuml; hatibi Muvaffak bin Ahmet Mekki Harezmi (&ouml;lm. H. 586): &ldquo;<em>Maktel-ul H&uuml;seyn</em>&rdquo;de, 7. b&ouml;l&uuml;mde.</p>\n\n<p>\n	5- Şeyh-ul İslam Ebu-l Ala Hasan bin Ahmet bin Hasan Attar Hamedani, &ldquo;<em>Erbeune Hadisen fi-l Mehdi</em>&rdquo; kitabının m&uuml;ellifi (&ouml;lm. H. 569), bu eseri el yazması olarak Kum&rsquo;daki Ayetullah Mer&rsquo;aşi K&uuml;t&uuml;phanesinde mevcuttur.</p>\n\n<p>\n	6- İbn-i Ebi&rsquo;l Hadid (656): &ldquo;<em>Şerh-i Nehc-&uuml;l Belağe</em>&rdquo;, c. 1, s. 281-282 ve c. 19, s. 130 İbn-i Kuteybe&rsquo;nin &ldquo;<em>Garib-ul Hadis</em>&rdquo;de İmam Ali <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan nakline işaret ederek.</p>\n\n<p>\n	7- Muhammed bin Yusuf Genci (H. 658 senesinde katledilmiştir, Şafii&rsquo;dir), &ldquo;<em>el-Beyan fi Ahbar-i Sahib-iz Zaman</em>&rdquo;, s. 90&rsquo;da, b. 9, Necef bas.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	8- Yusuf bin Yahya Mukaddesi Selimi (&ouml;lm. 685, Şafii), &ldquo;<em>Uked-ud Durer Fi Ahbar-il Muntazar</em>&rdquo;, Mektebet-u Alem-il Fikr, Mısır bas.</p>\n\n<p>\n	9- Muhibbuddin Taberi (694), &ldquo;<em>Zehair-ul Ukba</em>&rdquo;, s. 136-137&rsquo;de.</p>\n\n<p>\n	10- Şeyh İbrahim bin Muhammed bin Muayyed bin Abdullah Cuveyni Horasani (&ouml;lm. H. 730), &ldquo;<em>Feraid-&uuml;s Simtayn Fi Fezail-il Murteza ve&rsquo;l Betul ves Sibteyn ve&rsquo;l Eimmeti Min Z&uuml;rriyetihim</em>&rdquo;, c. 2, s. 325-326, H. 575&rsquo;de, Hafız Ebu-l Ala Hasan Attar Hamadani&rsquo;ye dayanan senediyle.</p>\n\n<p>\n	11- Hafız Zehebi (748), &ldquo;<em>Mizan-ul İtidal</em>&rdquo;, c. 2, s. 382, Abbas bin Bekar Zabi&rsquo;nin hal tercemesinde.</p>\n\n<p>\n	12- Muhammed bin Muhmut (Hacı Parsa diye tanınmıştır) (822), &ldquo;<em>Fasl-ul Hitab</em>&rdquo;da <strong>Hz. Mehdi </strong><em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın Hz. H&uuml;seyn&rsquo;in soyundan ve Hz. İmam Hasan Askeri&rsquo;nin oğulu olduğuna dair geniş a&ccedil;ıklamada bulunmuştur (Yenabi-&uuml;l Meveddet, b. 65, s.464 Necef bas.).</p>\n\n<p>\n	14- İbn-i Hacer-i Askalani (&ouml;lm. H. 852); &ldquo;<em>Lisan-ul Mizan</em>&rdquo;, c. 3, s. 300&rsquo;de.</p>\n\n<p>\n	15- İbn-i Sebbağ (855, Maliki); &ldquo;<em>Fusul-ul Muhimme Fi Marifet-il Eimme</em>&rdquo;, s. 277&rsquo;de.</p>\n\n<p>\n	16- S&uuml;leyman bin İbrahim Kunduzi (1294, Hanefi); &ldquo;<em>Yenabi-ul Mevedde</em>&rdquo;de:</p>\n\n<p>\n	B. 77, s. 534&rsquo;de Selman-i farsi&rsquo;den ş&ouml;ylenakleder Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> İmam H&uuml;seyn (a.s)&rsquo;a hitaben buyurdular ki: &ldquo;....<em>Sen dokuz h&uuml;ccetin babasısın ki onların dokuzuncuları Kaimleri (Kıyam edecek olanları) olan Mehdi&rsquo;dir</em>&rdquo; diğer bir hadiste ise ş&ouml;yle bir ibare mevcuttur: &ldquo;<em>Ve H&uuml;seyn&rsquo;in soyundan gelecek olan dokuz kişi Mutahardırlar</em>&rdquo; (yani her t&uuml;rl&uuml; ayıp g&uuml;nah ve kusurdan uzaktırlar.)</p>\n\n<p>\n	17- Şeyh Abdulhadi İbyari (1305); &ldquo;<em>el-Arais-ul Vaziha</em>&rdquo; 208&rsquo;de.</p>\n\n<p>\n	18- Seyyid M&uuml;&rsquo;min bin Hasan Şeblenci (1308): &ldquo;<em>Nur-ul Ebsar Fi Menakıb-ı Al-i Beyt-in Nebiy-yil Muhtar</em>&rdquo; Bulak Mısır bas.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Bu konuda geniş bilgi i&ccedil;in şu kitaplara bakabilirsiniz:</p>\n\n		<p>\n			<u>Mehdi-i Muntazar Ra Beşin&acirc;sid</u>, Mehdi Fakih İman&icirc;, İsfahan, Hicri 1384(Bu kitapta <strong>Hz. Mehdi </strong>hakkında yazılmış olan yaklaşık 400 kitabın ismi verilmiştir.)</p>\n\n		<p>\n			<u>Kitapname-i İmam Mehdi</u>, Tahran, (bu kitapta <strong>Hz. Mehdi </strong>konusuyla ilgili 355 kitabın ismi verilmiştir).</p>\n\n		<p>\n			<u>Der Costocuy-i Kaim</u>, S. Mecid Tabataba&icirc;, Kum, Cemkeran Mescidi Yayınları, Hicri-Şemsi 1370 (Bu kitapta 429&rsquo;u mustakil olarak <strong>Hz. Mehdi </strong>hakkında yazılan, geriye kalanı ise diğer konuların yanında bu konuyu da ele alan toplam 1850 kitabın ismi verilmiştir).</p>\n\n		<p>\n			<u>Kitapname-i Hz. Mehdi</u>, Ali Ekber Mehdi Pur (İki ciltten oluşan bu kitapta <strong>Hz. Mehdi </strong>konulu 2066 kitap tanıtılmıştır).</p>\n\n		<p>\n			Kısacası Hicri 3. y&uuml;zyılın ikinci yarısından g&uuml;n&uuml;m&uuml;ze dek, bu alanda iki bin cildi aşkın kitap ve risale te&rsquo;lif edilmiş ve yine kitap niteliğİnde sayısız makaleler yazılmıştır. Bunların yarısından fazlası da bir veya birka&ccedil; defa basılmıştır. Şi&icirc; ve S&uuml;nn&icirc; alim ve d&uuml;ş&uuml;n&uuml;rler tarafından yazılan bu kitaplar Arap&ccedil;a, Fars&ccedil;a, Orduca, T&uuml;rk&ccedil;e, Taylandca, İngilizce, Fransızca, Rus&ccedil;a ve diğer dillerde te&rsquo;lif ve terc&uuml;me edilmiş kitaplardan oluşmaktadır.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Kitapname-i Hz. Mehdi</em>, Mehdi Pur 2, 778.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Mezkur uydurma hadis şu kaynaklarda da nakledilmiştir: &ldquo;<em>Tezkire</em>&rdquo;, Kurtubi: 701.</p>\n\n		<p>\n			- &ldquo;<em>Tehzib-ul Kemal</em>&rdquo; Hafız Mizzi, c. 25, s. 146 Muhammed bin Halid C&uuml;ndi&rsquo;nin biyografisİnde.</p>\n\n		<p>\n			- &ldquo;<em>Menar-ul Munif</em>&rdquo;, İbn-i Kayyum Cezviye (Hanbeli): s. 142.</p>\n\n		<p>\n			- &ldquo;<em>Tehzib-ut Tehzib</em>&rdquo;, İbn-i Haceri Askalani, c. 4, s. 125 Muhammed bin Halid&rsquo;in biyografisi b&ouml;l&uuml;m&uuml;nde.</p>\n\n		<p>\n			- &ldquo;<em>Feth-ul Muğis</em>&rdquo;, Sahavi (Nezm-ul M&uuml;tenasir, Ketani: 144&rsquo;den naklen).</p>\n\n		<p>\n			- &ldquo;<em>Misbah-uz Z&uuml;cace</em>&rdquo;, Suyuti (Atr-ul Verdi, Belbisi, s. 45, den naklen) ve &ldquo;<em>&Ouml;rf-&uuml;l Verdi</em>&rdquo;, s. 165.</p>\n\n		<p>\n			- &ldquo;<em>Savaik-ul Muhrika</em>&rdquo;, İbn-i Hacer, s. 99 ve diğer baskısında s. 167.</p>\n\n		<p>\n			- &ldquo;<em>el-Burhan</em>&rdquo;, Muttaki Hİnde, B.12.</p>\n\n		<p>\n			- &ldquo;<em>Feraid-ul Fikr-i fi-l İmam-il Mehdiy-ul Muntazar</em>&rdquo;, Mera bin Yusuf Keremi &ldquo;<em>Levaih-ul Envar</em>&rdquo;, Sefariyni, s. 23&rsquo;den naklen.</p>\n\n		<p>\n			- &ldquo;<em>el-İşaae</em>&rdquo;, Berzenci: s. 87.</p>\n\n		<p>\n			- &ldquo;<em>Şerh-ul Mevahib-ul Ledunniye</em>&rdquo;, Zerkani (el-M&uuml;tenasir, Ketani, s. 114&rsquo;den naklen)</p>\n\n		<p>\n			- &ldquo;<em>Levaih-ul Envar-il Behiyye</em>&rdquo;, Sefarini.</p>\n\n		<p>\n			- &ldquo;<em>İs&rsquo;af-ur Rağibiyn</em>&rdquo;, Sabban: s. 140.</p>\n\n		<p>\n			- &ldquo;<em>Nur-ul Ebsar</em>&rdquo;, Şeblenci: s. 171.</p>\n\n		<p>\n			- &ldquo;<em>Nezm-ul M&uuml;tenasır</em>&rdquo;, Ketani: 228.</p>\n\n		<p>\n			- &ldquo;Akidet-u Ehl-is S&uuml;nne ve&rsquo;l Eser, Abdulmuhsin Abbad (el-İmam-ul Mehdi İnde Ehl-is S&uuml;nnt, c. 2, s. 402&rsquo;de kaydedilmiştir.</p>\n\n		<p>\n			- el-İhticac bil Eseri Ala Men Enkere-l Mehdiy-ul Muntazar, Tuyceri, s. 28, 143 ve 301</p>\n\n		<p>\n			- el-Mehdiy-ul Muntazar&rdquo; İbn-i Sıddık Ğemari, s. 7.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Hafız Ebu Nuaym&rsquo;in &ldquo;Erbein&rdquo; (40 Hadis) kitabının asıl metnine ulaşamadık. fakat S&uuml;yuti (&ouml;lm. H. 911) onu bir &ccedil;ok diğer hadislerle birlikte toplayıp d&uuml;zenlemiş &ldquo;<em>el-&Ouml;rf-&uuml;l verdi Fi Ahbar-il Mehdi</em>&rdquo; diye isimlendirmiştir ve onlarca risale ile birlikte &ldquo;<em>el-Havi Lil Fetava</em>&rdquo;, &uuml;nvanıyla M. 1959 ve H. 1378 senesinde Mısır&rsquo;da yayınlamıştır. Şia ulemasından Erbili, &ldquo;<em>Keşf-ul Gumme</em>&rdquo;de; Behrani, &ldquo;<em>Gayet-ul Meram</em>&rdquo;da; Allame Meclisi, &ldquo;<em>Bihar-ul Envar</em>&rdquo;, c. 1, s. 78-85&rsquo;de Amili, &ldquo;<em>Ayan-uş Şia</em>&rdquo;, c. 4,&nbsp; kaydetmişlerdir.</p>\n	</div>\n</div>','Ehl-i Sünnet’te  Mehdilik İnancı','','publish','closed','open','','ehl-i-sunnette-mehdilik-inanci','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3211',0,'post','',0),(3212,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<h5 style=\"text-align: right;\">\n	RIDVAN M. ALTUN</h5>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	Şimdiye kadar insanlık tarihi hakkında yapılan bir&ccedil;ok araştırmalarda ve arkeologların yaptığı bir&ccedil;ok kazılarda beşerin, tarih boyunca yanlış da olsa muhakkak bir dine inandığı ortaya konmuştur. İnsanoğlu, dinin mahiyetini anlama yolunda bir&ccedil;ok zahmetlere katlanıp onu &ccedil;&ouml;z&uuml;p &ouml;ğrenmeye &ccedil;alışmış, bazen hakikatin k&uuml;&ccedil;&uuml;k bir cilvesine ulaşmış ve bazen de yanlış neticelere varıp dini ink&acirc;r etmiştir.</p>\n\n<p>\n	Tarihte beşer&icirc; aklın ve kabiliyetlerin gelişmesiyle birlikte, insanın dinin mahiyeti hakkında sorular g&uuml;ndeme getirdiğini ve hatta daha da ileri giderek dinin aslını sorguladığını g&ouml;r&uuml;yoruz. Bu sorulardan birka&ccedil;ı ş&ouml;yle:</p>\n\n<p>\n	Aklın gelişip kemale ermesi durumunda din h&acirc;l&acirc; bir işe yarar mı?</p>\n\n<p>\n	Dinin t&uuml;m zaman, mek&acirc;n ve nesillerde icra edilebilecek h&uuml;k&uuml;mleri var mıdır?</p>\n\n<p>\n	Din, hangi konular hakkında g&ouml;r&uuml;ş bildirmektedir?</p>\n\n<p>\n	Aslında din, insan ihtiya&ccedil;larının hangi birine cevap verebilir?</p>\n\n<p>\n	Din, insan hayatı boyutlarının t&uuml;m&uuml;ne cevap verebilmekte midir?</p>\n\n<p>\n	Bu yazıda kullandığımız &ldquo;din&rdquo; kelimesinden maksadımız, herhangi bir mana veya din değil, tarih boyunca Allah&rsquo;ın insanların hayatını peygamberler vasıtasıyla d&uuml;zenlediği semav&icirc; dindir.</p>\n\n<p>\n	Yukarıdaki soruların cevabında, tevhit dininin her şeyi kapsadığı ve her dinin kendi d&ouml;neminde, tahrif edilmemiş h&acirc;lleriyle t&uuml;m konuları kapsadığı s&ouml;ylenebilir. İsl&acirc;m &ouml;ncesi dinler, insanın ihtiya&ccedil; duyduğu t&uuml;m konuları kapsamalarıyla birlikte, kendi d&ouml;nemlerine nispetle de k&acirc;mil sayılmaktadırlar. Ancak İsl&acirc;m dini, diğer dinler gibi belli bir zamana ve mek&acirc;na mahsus olmadığından sonsuz bir kemale sahiptir. Bu y&uuml;zden İsl&acirc;m dini, son dindir.</p>\n\n<p>\n	Dinin kapsayıcılığından kasıt, insan hayatının madd&icirc; ve manev&icirc; boyutlarıyla irtibatlı olan teoriye ve pratiğe dayanan meseleleri, insan yaşamına ait b&uuml;y&uuml;k-k&uuml;&ccedil;&uuml;k t&uuml;m konuları ve doğa olaylarının peygamberler vasıtasıyla a&ccedil;ıklanıp şerh edilmesini i&ccedil;ermesidir. Elbette bunları s&ouml;ylerken, sadece semav&icirc; kitabı okumakla insanın varlık &acirc;lemi ve kendi yaratılışı hakkındaki t&uuml;m konuları &ouml;ğrenebileceğini kastetmiyoruz.</p>\n\n<p>\n	Din, insanın aklını tatile g&ouml;nderip onu her t&uuml;rl&uuml; araştırma, tahlil, okuma ve &ouml;ğrenmekten alıkoymak i&ccedil;in gelmemiştir. Din, insanın akıl ve hislerinin yerini vahyin alması i&ccedil;in de gelmemiştir. Bil&acirc;kis, akıl ve hissin ulaşamadığı hakikat ufuklarını vahiy ile aydınlatıp insanı daha ileri g&ouml;t&uuml;rmek i&ccedil;in gelmiştir. Bundan dolayı, dinin ve vahyin, aklın m&uuml;kemmili/tamamlayıcısı olduğunu rahatlıkla s&ouml;yleyebiliriz. Dinin hedefi, insanı ger&ccedil;ek kemale g&ouml;t&uuml;rmek ve t&uuml;m boyutlarıyla onu hidayet etmektir. Bu hedefle uyumlu olarak din, insanın madd&icirc; ve manev&icirc; hayatına m&uuml;dahale etmekle birlikte, asla beşer&icirc; ilim ve bilimlerin yerini almamaktadır.</p>\n\n<p>\n	Şimdi konumuzla ilgili olarak değerli &acirc;limlerimizin dinin tarifi hakkındaki g&ouml;r&uuml;şlerine değinelim:</p>\n\n<p>\n	All&acirc;me Tabataba&icirc; dini ş&ouml;yle tarif etmektedir: &ldquo;Din, d&uuml;nya hayatına egemen olmak durumunda olan bir hayat sistemidir. D&uuml;nyayı, uhrev&icirc; kemale ve Allah katındaki ger&ccedil;ek ve sonsuz hayata uygun olarak d&uuml;zenlemeyi garanti eder. Bu y&uuml;zden şeriatın, ihtiya&ccedil; duyulduğu kadarıyla, hayatın her t&uuml;rl&uuml; durumunu karşılayacak konuları kapsaması bir zorunluluktur.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	All&acirc;me, Bakara Suresi&rsquo;nin 213. ayetini tefsir ederken, dinin tanınması yolunda yaptığı a&ccedil;ıklamalardan &ccedil;ıkardığı sonu&ccedil;ta, insanın i&ccedil;tima&icirc; bir varlık olduğunu belirtmekte ve bunun, beşer&icirc; hayatın t&uuml;m boyutlarında ihtil&acirc;flara sebep olduğunu beyan etmektedir. Aynı şekilde insan aklının, onu kemale ve saadete davet edemeyeceğini belirtmektedir. Bundan dolayı Allah&rsquo;ın insanı, gayrı tabi&icirc; yollarla kemale ulaştırmasının ve insan hayatının bir d&uuml;zene sokulabilmesi i&ccedil;in kanunların koyulmasının zaruri olduğunu a&ccedil;ıklamaktadır.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	All&acirc;me, dinin asl&icirc; hedefini a&ccedil;ıklarken, dinin hakikatinin, insan toplumlarının hayatını d&uuml;zene koymak olduğunu ve dolayısıyla toplumun bir ferdi olan bir şahsın da hayatını d&uuml;zene koyacağını belirtmektedir. Ayrıca dinin, insan toplumlarını fıtrat yoluna soktuğunu ve adaletin iktiza ettiği şekliyle onlara &ouml;zg&uuml;rl&uuml;k ve saadet bahşettiğini beyan etmektedir.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Şehit &uuml;stat Mutahhar&icirc; ise dini, şamil ve k&acirc;mil bilmektedir. Bunun da n&uuml;b&uuml;vvetin hatminin sebebi olduğunu kabul etmekte ve İsl&acirc;m&rsquo;ın; k&acirc;mil, genel, tam ve kapsayıcı olması sebebiyle teşri&icirc; n&uuml;b&uuml;vvete son verildiğini s&ouml;ylemektedir.</p>\n\n<p>\n	Şehit &uuml;stat başka bir yerde ş&ouml;yle demektedir: &ldquo;Eğer İsl&acirc;m, insan hayatına tesir eden ve ona h&acirc;kim olan konulara tevecc&uuml;h etmeyip sadece beşer&icirc; hayatın bazı boyutları hakkında d&uuml;zenlemeye gitseydi, artık dengeli bir din olmazdı.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Bu beyan, İsl&acirc;m&rsquo;ın dengeli olmasının, her şeye şamil olmasından kaynaklandığını g&ouml;stermektedir.</p>\n\n<p>\n	Şehit &uuml;stat, İsl&acirc;m&rsquo;ın son ve ebed&icirc; din oluşunun sırrını, insan fıtratı ile uyumlu olmasına bağlamaktadır. Ona g&ouml;re İsl&acirc;m; genel, şamil, &ccedil;ok y&ouml;nl&uuml;, mutedil, muteadil ve işlevsel ve c&uuml;z&rsquo;&icirc; t&uuml;m pl&acirc;n ve projeleri i&ccedil;inde barındıran bir dindir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Din ve fıtrat Allah&rsquo;ın var ettiği iki unsur olmaları hasebiyle, birbirleri ile uyumludurlar. İnsan fıtratının ve il&acirc;h&icirc; dinin fıtr&icirc; olmasının iktizası gereği din, insan hayatına ve bu hayat ile ilgili olan her şeye şamil olmalıdır. Fıtr&icirc; dinin iktizası ise, insan v&uuml;cudunun muhtelif kuvvetlerini (gazap, şehvet gibi) lağvetmek değil, bil&acirc;kis onları dengeleyip her birinin hakkı neyse onu vermektir.</p>\n\n<p align=\"center\">\n	İsl&acirc;m Dininin Kapsamlılığı</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, ayetlerde kendisinin her şeyi kapsadığını tekitle belirtmiştir. Bazı ayetler Kur&rsquo;&acirc;n&rsquo;ın &ldquo;Tibyan&rdquo; olduğunu ve onda her şeyin a&ccedil;ıklandığını vurgulamış, bazı ayetler İsl&acirc;m&rsquo;ı evrensel bir din olarak tanıtmış ve bazı ayetler de Kur&rsquo;&acirc;n d&uuml;sturlarının k&acirc;mil ve ebed&icirc; olduğunu bildirmiştir.</p>\n\n<p>\n	1- Kur&rsquo;&acirc;n-ı Kerim&rsquo;in Tibyan Oluşu</p>\n\n<p>\n	&ldquo;Sana bu Kitabı, her şeyi a&ccedil;ıklayan (tibyan) ve M&uuml;sl&uuml;manlara yol g&ouml;sterici, rahmet ve m&uuml;jde olarak indirdik.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></p>\n\n<p>\n	&ldquo;(Bu Kur&rsquo;&acirc;n) uydurulabilecek bir s&ouml;z değildir. Fakat o, kendinden &ouml;ncekileri tasdik eden, her şeyi a&ccedil;ıklayan (bir kitaptır); iman eden toplum i&ccedil;in bir rahmet ve bir hidayettir.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></p>\n\n<p>\n	Bu iki ayetteki &ldquo;tibyanen li kulli şey&rdquo; ve &ldquo;ve tefsile kulli şey&rdquo; ibareleri, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in her şeyi kapsadığına ve a&ccedil;ıkladığına del&acirc;let etmektedir. Yani dinin ve vahyin n&uuml;zul&uuml;nden maksat, aydınlatmaktır; bazen Kur&rsquo;&acirc;n ayetlerinin ve bazen de peygamberlerin vesilesiyle olur bu aydınlatma. &ldquo;İnsanlara, kendilerine indirileni a&ccedil;ıklaman i&ccedil;in ve d&uuml;ş&uuml;n&uuml;p anlasınlar diye sana da bu Kur&rsquo;&acirc;n&rsquo;ı indirdik.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></p>\n\n<p>\n	Yukarıda zikredilen ilk ayet &uuml;zerinde s&ouml;ylenmesi gereken bir nokta da, &ldquo;li kulli şey&rdquo; ibaresinde gizli olan manadır. Yani insanın ebed&icirc; saadetiyle ilgili olan maarif ve ilimlerde aydınlanma. Daha a&ccedil;ık bir ifade ile; Allah, insanı d&uuml;nyev&icirc; ve uhrev&icirc; saadete ulaşması i&ccedil;in yaratmıştır. İnsanoğlunun bu &ouml;ng&ouml;r&uuml;len saadete ulaşabilmesi i&ccedil;in birtakım vesilelere ihtiyacı vardır. Bu vesileler, saadet yolunu aydınlatan lambalar ve işaretler h&uuml;km&uuml;ndedir. Saadete ulaşması i&ccedil;in yaratılan insanoğlunun y&uuml;r&uuml;yeceği bu yolda işaret ve lambalar konulmamışsa, ger&ccedil;ekte yaratılış hedefine ters bir iş g&ouml;r&uuml;lm&uuml;şt&uuml;r. O h&acirc;lde insanı d&uuml;nyev&icirc; ve uhrev&icirc; saadete ulaştırmak i&ccedil;in yaratan Allah, elbette ki bu hedefin ger&ccedil;ekleşmesi i&ccedil;in gerekli olan t&uuml;m vesileleri hazırlamış ve insanoğlunun hizmetine sunmuştur. Bu vesilelerden biri de, insanın salt akıl ve mantığıyla ulaşamayacağı maarif ve ilimlerin vahiy yolu ile a&ccedil;ıklanmasıdır. Dolayısıyla Kur&rsquo;&acirc;n-ı Kerim, insanoğlunun ihtiyacı olan &ldquo;kulli şey&rdquo;e tibyan (her şeyi a&ccedil;ıklayıcı) olarak nazil olmuştur.</p>\n\n<p>\n	Bu tabire benzer bir tabir de Tevrat hakkında gelmiştir.</p>\n\n<p>\n	&ldquo;Sonra iyilik edenlere nimetimizi tamamlamak, her şeyi a&ccedil;ıklamak, hidayete erdirmek ve rahmet etmek maksadıyla Musa&rsquo;ya da Kitap (Tevrat&rsquo;ı) verdik.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></p>\n\n<p>\n	M&uuml;fessirler, Kur&rsquo;&acirc;n&rsquo;ın tibyan/her şeyi a&ccedil;ıklayıcı olması hakkında g&ouml;r&uuml;şler belirtmişlerdir. Şeyh Tus&icirc;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> ve Tabers&icirc;,<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> &ldquo;tibyanen li kulli şey&rdquo; ibaresini, din ile alakalı zor konuların a&ccedil;ıklanması olarak kabul etmektedirler.</p>\n\n<p>\n	Zemahşer&icirc;,<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a> de bu ayetin din ile alakalı olduğuna inanmakta ve Allah&rsquo;ın insanların saadeti ile alakalı konuları beyan ettiğini belirtmektedir. Ayrıca Allah&rsquo;ın bazı konuları a&ccedil;ık&ccedil;a belirttiğini ve bazı konuları da S&uuml;nnet&rsquo;e y&ouml;nlendirdiğini s&ouml;ylemektedir.</p>\n\n<p>\n	Reşid Rıza<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> ise dinin kemalini, akaid, ahk&acirc;m ve ibadet adabının a&ccedil;ıklanmasında bilmektedir. Ancak ona g&ouml;re alışveriş h&uuml;k&uuml;mleri icmal&icirc; olarak beyan edilmiştir. Ululemr mevzusu ise, dinin kemalinin ve onun kapsamının mihverini oluşturmaktadır.</p>\n\n<p>\n	All&acirc;me Tabataba&icirc;, Nahl Suresi&rsquo;nin 89. ayetinin tefsirinde &ldquo;tibyan&rdquo;ın beyan manasında olduğunu zikretmiştir. Zira All&acirc;me&rsquo;nin bakış a&ccedil;ısına g&ouml;re Kur&rsquo;&acirc;n, genelin hidayeti i&ccedil;in nazil olmuştur. Bu g&ouml;r&uuml;ş&uuml;n&uuml; &ldquo;li kulli şey&rdquo; ibaresine dayandırmakta ve beşerin doğru yolu bulup hidayete ulaşmasında muhta&ccedil; olduğu yaratılış, mead, g&uuml;zel ahl&acirc;k, il&acirc;h&icirc; şeriatlar, kıssalar ve &ouml;ğ&uuml;tler gibi hakik&icirc; ilimlerin Kur&rsquo;&acirc;n tarafından a&ccedil;ıklandığını belirtmektedir. Zira Kur&rsquo;&acirc;n, t&uuml;m bunların tibyanıdır.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	2- Kur&rsquo;&acirc;n-ı Kerim&rsquo;in Evrensel oluşu</p>\n\n<p>\n	İsl&acirc;m dininin evrensel oluşu, Kur&rsquo;&acirc;n&rsquo;ın belli bir toplum veya &ouml;zel bir ırka mahsus olmaması manasındadır. Zira Kur&rsquo;&acirc;n&rsquo;ın hitabı, t&uuml;m d&uuml;nya insanlarınadır. Bu konu o kadar a&ccedil;ıktır ki, şimdiye kadar M&uuml;sl&uuml;manlardan veya M&uuml;sl&uuml;man olmayanlardan hi&ccedil; kimse bu noktada eleştiri sayılabilecek bir şey dememiştir. Dolayısıyla biz de sadece ayetleri nakletmekle yetiniyoruz:</p>\n\n<p>\n	&ldquo;(Ey Muhammed!) Biz seni ancak &acirc;lemlere rahmet i&ccedil;in g&ouml;nderdik.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a></p>\n\n<p>\n	&ldquo;Oysa o (Kur&rsquo;&acirc;n), &acirc;lemler i&ccedil;in ancak bir &ouml;ğ&uuml;tt&uuml;r.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></p>\n\n<p>\n	&ldquo;Biz seni b&uuml;t&uuml;n insanlara ancak m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik; fakat insanların &ccedil;oğu bunu bilmezler.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></p>\n\n<p>\n	&ldquo;&Acirc;lemlere uyarıcı olsun diye kulu Muhammed&rsquo;e Furkan&rsquo;ı indiren Allah, y&uuml;celer y&uuml;cesidir.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></p>\n\n<p>\n	3- Kur&rsquo;&acirc;n-ı Kerim&rsquo;in Ebed&icirc;liği</p>\n\n<p>\n	&ldquo;Onlar, kendilerine gelen Kur&rsquo;&acirc;n&rsquo;ı ink&acirc;r ettiler. H&acirc;lbuki o, &ouml;yle eşsiz bir kitaptır ki, ne &ouml;n&uuml;nden, ne de arkasından onu boşa &ccedil;ıkaracak bir s&ouml;z gelmez. (O,) h&uuml;k&uuml;m ve hikmet sahibi, &ccedil;ok &ouml;v&uuml;len Allah tarafından indirilmiştir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></p>\n\n<p>\n	Bu ayette ge&ccedil;en &ldquo;min beyni yedeyhi&rdquo; ibaresi, Kur&rsquo;&acirc;n&rsquo;ın kendinden &ouml;nce gelen kitaplardan daha k&acirc;mil ve daha kapsamlı olduğunu belirtmekle birlikte, &ldquo;ve la min halfihi&rdquo; ibaresi de Kur&rsquo;&acirc;n&rsquo;dan sonra bir kitap gelmeyeceğine ve dolayısıyla onun ebed&icirc; bir kitap olduğuna vurgu yapmaktadır.</p>\n\n<p>\n	&ldquo;&hellip;Bana bu Kur&rsquo;&acirc;n vahyolundu ki, onunla hem sizi, hem de sizden sonra kendisine ulaşan herkesi uyarayım&hellip;&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a></p>\n\n<p>\n	Allah (c.c) bu ayette de, Kur&rsquo;&acirc;n&rsquo;ın kıyamet g&uuml;n&uuml;ne kadar muhataplarını uyarmak i&ccedil;in nazil olduğunu buyurmaktadır.</p>\n\n<p>\n	&ldquo;Bug&uuml;n size dininizi ikmal ettim, &uuml;zerinize nimetimi tamamladım ve sizin i&ccedil;in din olarak İsl&acirc;m&rsquo;ı beğendim.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong>[21]</strong></a></p>\n\n<p>\n	Dinin ikmali, yani tamamlanması, aynı zamanda dinin d&uuml;sturlarını i&ccedil;eren kitabın da k&acirc;mil bir kitap olduğuna vurgudur. Dolayısıyla kendisinden sonra başka bir kitap gelmeyecek olan k&acirc;mil kitap, tabii olarak ebed&icirc;dir. Eğer Kur&rsquo;&acirc;n&rsquo;dan sonra başka bir kitap gelecek olsaydı, ne kitap k&acirc;mil sayılırdı ve ne de din.</p>\n\n<p>\n	İkinci c&uuml;mle olan &ldquo;&uuml;zerinize nimetimi tamamladım&rdquo; ibaresi, dinin ve dolayısıyla kitabın artık insanın d&uuml;nyev&icirc; ve uhrev&icirc; saadetini temin edebilecek k&acirc;mil bir yapıya kavuştuğunu beyan etmektedir. Bu beyan ile, kendisinden sonra bir din veya bir kitap gelmeyecek olan İsl&acirc;m ve Kur&rsquo;&acirc;n&rsquo;ın ebed&icirc; olduğu yine kesinlik kazanmaktadır.</p>\n\n<p>\n	Rivayetler A&ccedil;ısından Kur&rsquo;&acirc;n&rsquo;ın Kapsamlılığı</p>\n\n<p>\n	1- İmam Ali (a.s) buyuruyor ki: <em>&ldquo;Acaba Allah, eksik bir din mi g&ouml;ndermiş ki, başkalarının yardımıyla onu tamamlasın? Yoksa onlar, dinin tamamlanmasında ortak mıdırlar ki, Allah onların s&ouml;ylediklerine razı olsun? Yoksa Allah dini eksiksiz g&ouml;nderdi de Resul&uuml; onu ulaştırmada kusur mu etti? H&acirc;lbuki Allah buyuruyor ki: Biz o kitapta hi&ccedil;bir şeyi eksik bırakmadık.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></em></p>\n\n<p>\n	İmam Ali&rsquo;nin (a.s) bu hadisinden, dinin her şeyi kapsamadığı takdirde eksik olacağını anlamaktayız. Eksik bir din de, insanın yaratılış amacı olan d&uuml;nyev&icirc; ve uhrev&icirc; saadete ermesine yardımcı olamaz. Bu, Allah&rsquo;ın hikmetine ters bir davranıştır. O halde, Allah dinini ve kitabını her şeye cevap olabilecek şekilde g&ouml;ndermiştir, sonucu tabii olarak ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	2- Şeyh Kuleyn&icirc; (r.a) İmam Cafer Sadık&rsquo;tan (a.s) ş&ouml;yle nakletmektedir<em>: &ldquo;Hakikaten Allah tebarek ve teala Kur&rsquo;&acirc;n&rsquo;ı her şeyin a&ccedil;ıklayıcısı karar kılmıştır. Hatta Allah&rsquo;a yemin ederim ki, kullarının ihtiya&ccedil; duyduğu hi&ccedil;bir şeyi a&ccedil;ıklamadan bırakmadı. &Ouml;yle ki artık hi&ccedil; kimse, &lsquo;Keşke Allah bunu Kur&rsquo;&acirc;n&rsquo;da zikretseydi, ancak zikretmemiş.&rsquo; diyemez.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong>[23]</strong></a></em></p>\n\n<p>\n	Hadisin kelime ve c&uuml;mleleri o kadar a&ccedil;ık ki, bunun &uuml;zerine bir şey s&ouml;ylemeye gerek g&ouml;rm&uuml;yoruz.</p>\n\n<p>\n	3- İmam Cafer Sadık (a.s), İmam Ali&rsquo;den (a.s) ş&ouml;yle nakletmektedir<em>: &ldquo;Bu Kur&rsquo;&acirc;n&rsquo;ı konuşturun ve mevzuları ondan alın. O konuşmuyor ama sorduğunuz soruların cevabını ondan duyabilirsiniz. Bilin ki, ge&ccedil;miştekilerin ve kıyamete kadar gelecek olanların durumları onda vardır. G&ouml;klerin ve yerlerin, cennetin ve cehennemin haberleri onda mevcuttur. Ge&ccedil;mişte olan olayların ve gelecekte olacak olayların haberleri onda vardır. Ben onu, kendi avu&ccedil; i&ccedil;ini bilen bir kimse gibi biliyorum. Ger&ccedil;ekten Allah ş&ouml;yle buyurmuştur: &lsquo;Tibyanen li kulli şey.&rsquo; Onda her şeyin beyanı, a&ccedil;ıklaması vardır.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></em></p>\n\n<p>\n	Bu hadislerin genelinden, Kur&rsquo;&acirc;n&rsquo;da, insanların din hakkında ihtiya&ccedil; duydukları itikad, yaratılış, d&uuml;nya, insan, ge&ccedil;mişlerin haberleri, ilm&icirc; konular ve ahk&acirc;m gibi bilgilerin mevcut olduğunu anlıyoruz. Diğer bir tabirle, Kur&rsquo;&acirc;n&rsquo;ın değindiği konular; Allah&rsquo;a inanan kimseler i&ccedil;in, i&ccedil;indeki d&uuml;sturlara uyulması gereken bir rehberdir. Ayrıca, dinin ve i&ccedil;erdiği emirlerin kesinlikle eksik olmadığını ve Resulullah&rsquo;ın dini eksik ulaştırmadığını, bunlardan rahatlıkla anlamaktayız.</p>\n\n<p>\n	Elbette unutmamak gerekir ki, Hz. Peygamber (s.a.a) ve tertemiz Ehlibeyti (a.s), Kur&rsquo;&acirc;n&rsquo;ı anlama ve ahk&acirc;mı a&ccedil;ıklama konularında &ccedil;ok &ouml;nemli bir rol oynamaktadırlar.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- el-Mizan, c.2. s.197. T&uuml;rk&ccedil;e terc&uuml;mesinden.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Daha fazla bilgi i&ccedil;in el-Mizan Tefsiri&rsquo;nin T&uuml;rk&ccedil;e terc&uuml;mesinin 2. cildinin 186 ila 202. sayfalarına m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- el-Mizan Tefsiri, c.6, s.97</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Mecmue-i Asar, c.3, s.190; Hatemiyet, s.19.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Mecmue-i Asar, c.3, s.190 ve 191.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Nahl Suresi, 89.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Y&ucirc;suf Suresi, 111.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Nahl Suresi, 44.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- En&rsquo;&acirc;m Suresi, 154.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- et-Tibyan, c.6, s.418.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Mecmau&rsquo;l-Beyan,</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- el-Keşşaf, c.2, s.628.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- el-Menar, c.6, s.167.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- el-Mizan&rsquo;ın Fars&ccedil;a terc&uuml;mesi, c.12, s.469.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Enbiy&acirc; Suresi, 107.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Kalem Suresi, 52.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Sebe Suresi, 28.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Furkan Suresi, 1.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Fussilet Suresi, 41 ve 42.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- En&rsquo;&acirc;m Suresi, 19.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- M&acirc;ide Suresi, 3.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Nehc&uuml;&rsquo;l-Belağa, 18. Hutbe. En&rsquo;&acirc;m Suresi, 38.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a> Usul-u K&acirc;fi, c.1, s.59.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Usul-u K&acirc;fi, c.1, s.61. Nuru&rsquo;s-Sakaleyn, c.3, s.75.</p>\n	</div>\n</div>','İslâm Açısından  İslâm’ın ve Kur’ân’ın Kapsayıcılığına Kısa Bir Bakış','','publish','closed','open','','islam-acisindan-islamin-ve-kuranin-kapsayiciligina-kisa-bir-bakis','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3212',0,'post','',0),(3213,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<span style=\"line-height: 1.6em;\">Bismihi Teala&nbsp;</span></p>\n\n<p align=\"center\">\n	<span style=\"line-height: 1.6em;\">Kadir Akaras</span></p>\n\n<p>\n	Kadın konusu tarih boyunca t&uuml;m insanların g&uuml;ndeminde olduğu gibi, d&uuml;ş&uuml;n&uuml;rlerin ve siyaset&ccedil;ilerin de g&uuml;ndemini olduk&ccedil;a fazla işgal etmiştir. Konu, &ouml;nemi itibariyle ister teorik alanda olsun, ister pratik hayatta olsun aşamalardan ge&ccedil;miş ve hakkında g&ouml;r&uuml;şler ortaya atılmış, yazılar yazılmıştır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasına baktığımız zaman, ge&ccedil;miş tarihten g&uuml;n&uuml;m&uuml;ze kadar s&uuml;re gelen d&uuml;ş&uuml;ncelerin i&ccedil;inden iki akım ve d&uuml;ş&uuml;nce tarzı kadın konusunda daha &ccedil;ok &ouml;n plana &ccedil;ıkmış ve iki alternatif oluşturmuştur.</p>\n\n<p>\n	Hemen hatırlayalım ki, teorik anlamda bu g&uuml;ndem daha &ccedil;ok araştırmacıları ve yazarları meşgul etmektedir. Yoksa konunun kahramanı olan kadınların b&uuml;y&uuml;k bir &ccedil;oğunluğu, tıpkı erkekler gibi hayat şartlarının oluşturduğu sorunlar i&ccedil;inde az da olsa rahat yaşamanın m&uuml;cadelesini vermekteler ve d&uuml;ş&uuml;n&uuml;rlerin onlar hakkındaki d&uuml;ş&uuml;nceleriyle de pek ilgilenememektedirler.</p>\n\n<p>\n	Birinci akım kadınları &ouml;zg&uuml;rleştirmek, haksızlıklardan kurtarıp erkekle eşit hak ve imk&acirc;nlardan onların da yararlanmasını sağlamayı savunan feminizm akımıdır. Diğeri ise dini a&ccedil;ıdan kadınları sahip oldukları haklara kavuşturmak ve gelenek&ccedil;i din anlayışındaki kadını ger&ccedil;ek din anlayışındaki kadın konumuna taşımak &ccedil;abasında olan akımdır.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi her iki anlayışın ortak yanı kadınların sosyal hayatta bir takım haklardan yoksun kalışıdır. Altını &ccedil;izmeliyiz ki feminist hareketin &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; batı, dini bakışın &ouml;nderliğini ise İslam ve M&uuml;sl&uuml;manlar yapmaktadır. M&uuml;sl&uuml;man toplumlardaki kadının konumunu ya da batı toplumlarında kadının vardığı noktayı tartışmıyor ve konu etmiyorum ki bu daha &ccedil;ok sosyal yapıları, b&ouml;lgesel şartları hatta bireysel karakterleri inceleyerek sonuca varılabilecek geniş bir yelpazeye sahip alandır ve &ouml;n yargısız incelenmesi gerekmektedir.</p>\n\n<p>\n	Bu g&uuml;n feminizm diye adlandırılan akımı daha iyi anlayabilmek i&ccedil;in bu d&uuml;ş&uuml;ncenin kısaca doğuş tarihine ve oluştuğu sosyal şartlara bakmak gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Feminizm&#39;in Oluştuğu Sosyal Şartlar:</strong></p>\n\n<p>\n	Batı kaynaklı d&uuml;ş&uuml;ncelerin temelini h&uuml;manizmin oluşturduğunu iddia etmek bir abartı değildir. 15. ve 16. asırlarda kilise destekli y&ouml;netimlerin beceriksizliği ve adaletten uzak uygulamaları toplumu kilise ve dinden soğumaya ve uzaklaşmaya itmiştir. Daha sonra gelişen sosyal ve siyasal olaylar sonucu kilise tamamen olmasa da b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de toplum dışına itilmiş oldu artık din sadece birey ve tanrı arasında sınırlı bir alana sıkıştı.</p>\n\n<p>\n	B&ouml;ylece tanrının sosyal hayattaki boşluğunu insan doldurmaya başladı. Akılcılık hak ve batılı, doğru ve yanlışı birbirinden ayıran tek &ouml;l&ccedil;&uuml; olarak insan hayatını şekillendirmeye başladı ve hayat tarzı belirlemek i&ccedil;in tek merci kabul edildi.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce &quot;benmerkezci&quot;, &quot;insan merkezli&quot; bir sonu&ccedil; doğurdu b&ouml;ylece insan kendi değerlerini oluşturarak her t&uuml;rl&uuml; gelişimi ve oluşumu kendi oluşturduğu değerler doğrultusunda kabul ya da ret ederek &ccedil;ıkar ilişkisini değer diye addetmeye başladı.</p>\n\n<p>\n	Batının diğer d&uuml;ş&uuml;ncelerinin temelini artık bu d&uuml;ş&uuml;nce oluşturmaya başladı ve zaman ge&ccedil;tik&ccedil;e bu tarz d&uuml;ş&uuml;nce yayıldı ve bir&ccedil;ok teoriye de kaynaklık etti. &Ouml;rneğin;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1-Pluralizm (&Ccedil;ok&ccedil;uluk)</strong></p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce tarzında neredeyse evrensel ve sabit değer yoktur ve t&uuml;m değerler nispi ve izafidir. &Ccedil;&uuml;nk&uuml; &ldquo;benmerkezci&rdquo; insanların her birinin olaylara ve oluşumlara farklı bakışları vardır. &Ouml;yleyse hi&ccedil;bir insanın d&uuml;ş&uuml;ncesinin diğerine tercih edilmesine bir sebep ve gerek&ccedil;e yoktur. Dolayısıyla her insan kendi yaşam tarzını oluşturmakta h&uuml;r ve &ouml;zg&uuml;rd&uuml;r. Bu anlayışa g&ouml;re tek tanrıya inanmakla ineğe tapmak arasında değer farkı yoktur. &Ccedil;&uuml;nk&uuml; her ikisi de insan se&ccedil;imidir ve değerlidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>2-Demokrasi</strong></p>\n\n<p>\n	İnsan, &ldquo;benmerkezci&rdquo; h&uuml;manist d&uuml;ş&uuml;nce sonucu değerlerin nispi ve izafi oluşunu kabul ederek her insanı tercihinde serbest bırakmakla birlikte bu serbestliğini ancak yine bu insanlardan oluşan &ccedil;oğulun ortak kabulleri ya da retleri kısıtlıyor olabilecek ve bireylerin &ouml;zg&uuml;rl&uuml;klerini ve sınırlarını korumak i&ccedil;in &ccedil;oğulu temsil edecek bir h&uuml;k&uuml;mete kendi yetkilerini devrediyor ya da verdiği yetkiyi alıyor olacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>3-Liberalizm</strong></p>\n\n<p>\n	Liberalizm; her bireyin inan&ccedil;, vicdan ve d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n tanınması gerektiğini savunan ekonomik ve siyasal &ouml;ğretidir. Hem ekonomi felsefesinde hem de siyaset felsefesinde devlet, birey ve toplum arasındaki ilişkilerde bireyin hak ve &ouml;zg&uuml;rl&uuml;klerini &ouml;ne &ccedil;ıkaran bir d&uuml;ş&uuml;nce sistemidir.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nceye g&ouml;re bireyin hak ve &ouml;zg&uuml;rl&uuml;kleri korunması gereken &ouml;zelliktir. H&uuml;k&uuml;metlerin var olma sebebi de bunu korumak ve &ouml;zg&uuml;rl&uuml;kler arası &ccedil;atışmaları engellemektir. &Ouml;zetle &ouml;zg&uuml;rl&uuml;klerin başka &ouml;zg&uuml;rl&uuml;klerle &ccedil;atışmamasını sağlamaktır. Bu anlayışa g&ouml;re adam &ouml;ld&uuml;rmek, tecav&uuml;z ve gasp sadece başkalarının &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; yok ettiği i&ccedil;in su&ccedil; sayılmalıdır. Yoksa aleni i&ccedil;ki i&ccedil;mek, zina etmek, &ccedil;ıplak gezmek gibi konular başkalarının &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kısıtlamadığı(!) i&ccedil;in su&ccedil; sayılmamalıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>4-Sekularizm</strong></p>\n\n<p>\n	Sekularizm devletlerin dogmatik bir inan&ccedil; değil de nedensellik ve deneysellik &uuml;zerine kurulu olduğunu savunan bir d&uuml;ş&uuml;ncedir. Sekularizmin bir başka tanımı da; <em>dinin bir toplumun toplumsal hayatına karışmaması ve bunlarla b&uuml;t&uuml;nleşmemesini savunan akımdır.</em> Sıklıkla batıdaki Aydınlanma hareketiyle ilişkilendirilen Sekularizm anlayışı da bu anlamdadır. ABD&#39;deki kilise ve devletin ayrımı ya da Fransa&#39;daki laiklik pratik anlamda olmasa da prensip bakımından b&uuml;y&uuml;k oranda Sekularizm kaynaklıdır.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nceye g&ouml;re bireyin &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlayan yasaları ve uyması gereken değerleri ancak kendisi belirler ve hi&ccedil; kimsenin buna m&uuml;dahale hakkı yoktur. Tabi ki din de bu kuraldan m&uuml;stesna olmayıp toplumsal bir değer ve olgu olarak bireyin hakkını sınırlayamaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İşte feminizm hareketi batı toplumlarında etkin olan bu d&uuml;ş&uuml;nsel akımlar yatağında doğdu ve gelişmeye başladı. Bu d&uuml;ş&uuml;ncelere ek olarak sosyal hayat i&ccedil;inde &quot;benmerkezci&quot; batıda &quot;ben&quot; ve &quot;birey&quot;&#39;e y&uuml;klenen anlam ve mana daha &ccedil;ok erkek anlamlıydı ve kadın ikinci sınıf hatta yok sayılmaktaydı</p>\n\n<p>\n	&Uuml;nl&uuml; d&uuml;ş&uuml;n&uuml;r<strong> Jean Jacques Rousseau (1712-1778) </strong>kadını vatandaş saymayarak akıl, g&uuml;&ccedil; ve se&ccedil;me iradesinin erkek karakteri olduğunu s&ouml;ylemektedir. Rousseau, kadınların felsefi ve bilimsel araştırma i&ccedil;in gerekli yetenekten yoksun olduğunu savlar. Bu nedenle kadınların eğitimi teorik konulardan ziyade pratik konular &uuml;zerinde yoğunlaşmalıdır diyor.</p>\n\n<p>\n	&Uuml;nl&uuml; d&uuml;ş&uuml;n&uuml;r, kadını erkeği baz alarak tanımlayan, ona toplumsal cinsiyet rolleri y&uuml;kleyen, onu &lsquo;erkeğin hizmetine g&ouml;revlendiren, ona yaratılışlarının &lsquo;asıl gayesinin d&uuml;nyaya &ccedil;ocuk getirmek&rsquo; olduğunu hatırlatan, erkeğe itaat etmenin gerekliliğini vurgulayan bir d&uuml;ş&uuml;nceye sahiptir. Rousseau, bu s&ouml;ylemlerle aslında kadını ikinci sınıf insan kategorisine koymaktadır. Rousseau&rsquo;nun &ouml;zg&uuml;r ve eşitlik&ccedil;i eğitimi yalnızca erkekler i&ccedil;indir.</p>\n\n<p>\n	<strong>&nbsp;Arthur Schopenhauer</strong> f (1788-<a href=\"http://tr.wikipedia.org/wiki/1860\" title=\"1860\">1860</a> <a href=\"http://tr.wikipedia.org/wiki/Alman\" title=\"Alman\">Alman</a> <a href=\"http://tr.wikipedia.org/wiki/Filozof\" title=\"Filozof\">filozof</a>) da bu d&uuml;nyadan ge&ccedil;erken kadın &uuml;zerine bir şey yazmış d&uuml;ş&uuml;n&uuml;rlerdendir. &ldquo;Kadınlara Dair&rdquo; isimli makalesine kadınlara dair &ouml;vg&uuml;lerle başlar Schopenhauer. Schiller&#39;in kadınlar onuruna yazılmış bir şiirinden s&ouml;z edip Jouy&#39;dan bir alıntı yapar: &ldquo;Kadınlar olmadan hayatlarımızın başlangıcı &ccedil;aresiz, ortası zevksiz ve sonu teselliden uzak olurdu.&rdquo; Buradan yola &ccedil;ıkıp da kadının yapısına değinerek nasıl işler i&ccedil;in yaratılmış olduğu hakkında h&uuml;k&uuml;mlere varır. Schopenhauer &quot;&Ccedil;ocuğuna bakmak ve kocasını neşelendirmek kadının en &ouml;ncelikli vazifesidir.&quot; der ve ekler: &ldquo;Kadına en uygun meslek &ouml;ğretmenliktir.&rdquo; &Ccedil;&uuml;nk&uuml; ona g&ouml;re kadın da &ccedil;ocuk yaratılışlıdır, hatta kadını, &ccedil;ocuk ve ergen erkek arasında bir k&ouml;pr&uuml; olarak tanımlamaktadır.</p>\n\n<p>\n	Erkek ge&ccedil;miş ve geleceği g&ouml;z &ouml;n&uuml;ne alıp planlar yapan bir varlıkken kadın, dar mantığına hapis olmuş yalnızca şimdide yaşayan bir varlık olarak kalıyor. Kadındaki neşenin sebebi de yalnız şimdide yaşaması olarak g&ouml;sterilmiş. Kadınların daha şefkatli olmaları da muhakemelerinin zayıflığına bağlanmış. Adalet konusundaysa erkeklerden daha aşağılar. Kadın doğasındaki temel hatanın adalet duygusunun eksikliği olduğunu da s&ouml;yl&uuml;yor Schopenhauer.</p>\n\n<p>\n	Kadınlar doğaları gereği ikiy&uuml;zl&uuml;ler ve bu y&uuml;zden şahitlikleri ge&ccedil;erli olmamalı...</p>\n\n<p>\n	Kadınların sanattan anlamadığını, bir operanın en g&uuml;zel kısmında yalnızca aralarında &ccedil;ene &ccedil;aldıklarını, Yunanlılar&#39;ın tiyatrolarından kadınları uzak tuttuğu doğruysa bunun ne kadar haklı bir şey olduğunu s&ouml;yl&uuml;yor Schopenhauer. Kadın iflah olmaz bir şekilde k&uuml;lt&uuml;rs&uuml;zl&uuml;ğe mahk&ucirc;mdur. &ldquo;İnsan ırkının bu ikinci dereceden &uuml;yesi&rdquo; kendisine g&ouml;sterilen hi&ccedil;bir saygıya layık değildir. &ldquo;Avrupa&#39;da s&ouml;zde &lsquo;hanımefendi&#39; hi&ccedil; olmaması gereken bir varlıktır; o, ya bir ev hanımı olmalı ya da &ouml;yle olmayı &uuml;mit eden bir gen&ccedil; kız.&rdquo; (&quot;Kadınlar &Uuml;st&uuml;ne&quot; Miray &Ccedil;akıroğlu)</p>\n\n<p>\n	<a href=\"http://www.finalpazarlama.com/b2b/kategoriDetay.aspx?MAGAZAID=qI0CPAwM1yE=&amp;YAZARID=8972/H/haDgulU3SSZU9o3KPW3X+CBMQ\"><strong>Friedrich </strong><em><strong>Nietzsche</strong></em> </a>(1844-1900) &ldquo;Kadın değersiz bir varlıktır ve k&ouml;t&uuml;l&uuml;k kaynağıdır. Akıl erkeğe hastır, akıllı bir hayvan bulunabilir belki ama akıllı kadın asla.&rdquo;</p>\n\n<p>\n	<strong>Montesquieu</strong> (<a href=\"http://tr.wikipedia.org/wiki/1689\" title=\"1689\">1689</a>-<a href=\"http://tr.wikipedia.org/wiki/1755\" title=\"1755\">1755</a> <a href=\"http://tr.wikipedia.org/wiki/Fransa\" title=\"Fransa\">Fransız</a> politik d&uuml;ş&uuml;n&uuml;r) kadınları zayıf ruhlu, algılama fukarası, bencil ve kendini beğenmiş varlıklar olarak tanımlıyor.</p>\n\n<p>\n	Batının d&uuml;nyaca &uuml;nl&uuml; d&uuml;ş&uuml;n&uuml;rleri b&ouml;yle d&uuml;ş&uuml;n&uuml;yorken normal vatandaşın kadın hakkında ne d&uuml;ş&uuml;nd&uuml;klerini ve nasıl bir uygulama i&ccedil;inde olduklarını varın siz d&uuml;ş&uuml;n&uuml;n. Fransız ihtilaliyle birlikte oluşan yeni ortamda ucuz iş g&uuml;c&uuml;ne muhta&ccedil; olan sermaye &ccedil;evrelerinin de katkısıyla kadın hakları ve kadın-erkek eşitliği sloganları yayılmaya başladı demek oluyor ki feminist hareket haksızlıklara ve adaletsizliklere baş kaldırıp haklarına varmak isterken batıya h&acirc;kim olan &quot;ben eksenli&quot; &quot;benmerkezci&quot; d&uuml;ş&uuml;nce tarzından bağımsız hareket edemedi ve haklarını talep ederken &quot;benmerkezci&quot; oldu.</p>\n\n<p>\n	Kadınlık &quot;Ben&quot;ini &ouml;n plana &ccedil;ıkararak feminist akımı başlatmış ve savunmuş oldu.</p>\n\n<p>\n	Kısaca batıda erkek karakterli &quot;benmerkezci&quot; filozoflara ve adil olmayan toplumsal geleneklere karşı kadınlar, kadın karakterli &quot;benmerkezci&quot; feminizmi oluşturarak tepkilerini adil olmayan bi&ccedil;imde g&ouml;stermiş oldular.</p>\n\n<p>\n	Feminizm taraftarları kendi savlarını o kadar ileri taşıdılar ki artık eşitliği aşıp kadının &uuml;st&uuml;n varlıklar olduğunu savunmaya ve erkekleri kendilerinden bezdirmeye başladılar. Bir &ouml;rnekten hareketle &ldquo;Maalesef feministler kendi mağduriyetlerini evrenselleştirerek erkeği de kadını da kategorik hale getirmiş, neredeyse &ouml;zc&uuml; bir siyasetin konusu kılmış durumdalar. Ama ne yazık ki kendileri demokrat zihniyette değiller... Hak aramayı bir t&uuml;r militanlığa d&ouml;n&uuml;şt&uuml;rmekle kalmıyor, bunu da a&ccedil;ık&ccedil;a saldırgan bir modalite i&ccedil;inde y&uuml;r&uuml;t&uuml;yorlar. Sonu&ccedil; ka&ccedil;ınılmaz olarak marjinalleşme, ama aynı anda &lsquo;bileylenerek&rsquo; safları sıkıştırmak oluyor. Bu ise marjinalleşmeyi daha da arttırıyor... B&ouml;ylece feminizm anlama faaliyetini anlamsız kılan, yakaladığını cezalandırma peşinde bir toplum polisliğine d&ouml;n&uuml;ş&uuml;rken, aynı zamanda entelekt&uuml;el ve ideolojik bir getto yaratıyor.&rdquo; diyor <strong>Etyen Mah&ccedil;upyan.</strong> (13.07.2008 Taraf Gazetesi).</p>\n\n<p>\n	Şunu da hatırlatmalıyım ki feminizmin doğuşu, saydığımız sebeplerle sınırlı değildir elbette, ancak başlıca sebepleri bunlardan ibarettir tespitinde bulundum.</p>\n\n<p>\n	Ayrıca feminizmin savunucuları d&uuml;ş&uuml;ncelerini bir takım felsefi ve bilimsel ilkelerle de savunmaya &ccedil;alışmışlardır. Ne var ki Feminizm bahsettiğimiz şartların doğurduğu bir tepki olduğundan felsefi temellere dayandırılması &ccedil;ok zor bir sav olacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Feministlerin savunması ş&ouml;yle sıralanabilir.</strong></p>\n\n<p>\n	A- Feministler cins ve cinsiyet arasında farkın olduğunu s&ouml;yleyerek kadın-erkek arasındaki t&uuml;m farklılıkların fizyolojik olduğunu bunun da kadın cinsiyle alakalı olduğunu savunuyorlar. Zihinsel, ruhsal ve duygusal konular ise cinsiyetle alakalı olup farklılıkları toplumun yarattığı eşitsizlikler olarak g&ouml;rmektedirler dolayısıyla cinsiyete ait konularda farklılık olmamalı yapay olarak oluşturulan farklılıklar da yok edilmelidir.</p>\n\n<p>\n	B- Feministler, hukuk ve toplumsal yaşam alanında kadın-erkek arasında eşitliğe inanmakta ve her t&uuml;rl&uuml; farklılığı haksızlık ve adaletsizlik saymaktadırlar. Dolayısıyla hukuk ve sosyal alanda kadın ve erkeğin rol&uuml;n&uuml;n aynı olması gerektiğine inanmaktadırlar.</p>\n\n<p>\n	C- &Ccedil;ekirdek aile inancı ve geleneği kadını erkek sultası altına soktuğu i&ccedil;in değişmeli ve erkek egemenliği yaratmayacak bir şekle d&ouml;n&uuml;şt&uuml;r&uuml;lmelidir.</p>\n\n<p>\n	D- Batı kaynaklı feminist akımın taraftarları kadın i&ccedil;in de her t&uuml;rl&uuml; toplumsal kayıt ve sınırların kaldırılmasını savunarak, kadını annelik, doğurganlık ve maşukluk esaretinden -ki bunlar erkek egemenliğini simgelemektedir- kurtarmak gerektiğine inanmaktadırlar. Feministlerin bu savlarını bir b&uuml;t&uuml;n olarak değerlendirecek olursak, ş&ouml;yle bir sonu&ccedil; elde etmiş oluruz:</p>\n\n<p>\n	&ldquo;İnsanların t&uuml;m faaliyetlerden ama&ccedil;ladığı şey refaha ulaşmak ve m&uuml;reffeh yaşam olanaklarından yararlanmaktır. &Ouml;yleyse neden bir kısım insanlar (erkekler) bundan tamamen yararlanabiliyorken diğer kısmı (kadınlar) bu olanakları tamamen kullanmaktan yoksun bırakılıyor?&rdquo;</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce tarzı tam da bahsettiğimiz bencil, &ldquo;benmerkezci&rdquo; batı k&uuml;lt&uuml;r&uuml;n&uuml; yansıtmaktadır.</p>\n\n<p>\n	Buraya kadar kısmen de olsa feminist bakış a&ccedil;ısının nasıl oluştuğunu ve d&uuml;ş&uuml;nsel alt yapısını kaleme aldık. Şimdi dini-İslami bakış a&ccedil;ısında kadının yerine de kısmen değineceğiz. Dini bakış a&ccedil;ısında kadının konumunu daha iyi anlayabilmek i&ccedil;in &ouml;ncelikle genel manada İslam&rsquo;ın insan bakışını irdelememiz gerekiyor &ccedil;&uuml;nk&uuml; İlahi a&ccedil;ıdan insanın k&acirc;inattaki konumu belli olmadan kadın konusu a&ccedil;ıklığa kavuşamaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>1-İnsan kuldur ve ilahi halifedir</strong></p>\n\n<p>\n	İslami inan&ccedil; sisteminde varlığın ekseni Allah&rsquo;tır, her şey onun mahl&ucirc;kudur ve varlığı ona bağlıdır. &Ccedil;&uuml;nk&uuml; bu inan&ccedil; sistemine g&ouml;re Allah ezeli ve ebedi bir varlıktır. O hikmet, tedbir, adalet ve ilim gibi vasıflara sahiptir. Dolayısıyla yaratığı her şeyi bir denge unsuru olarak yaratmıştır. Her bir nesne k&acirc;inatta &ouml;zel bir yere sahiptir ve varlıkları ilim ve hikmete dayalıdır. Bunca varlık i&ccedil;inde akıl sahibi insan, se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahip olduğu i&ccedil;in ayrı bir yere ve &ouml;neme sahiptir ve t&uuml;m varlıklar insan i&ccedil;indir ve insanın ara&ccedil; gere&ccedil;leridir. Dini bakış a&ccedil;ısında insan, yaratanın halifesidir diğer varlıklar gibi yaratılmış olmakla birlikte onlarla ortak &ouml;zelliklere de sahip olup onlardan kopuk bir yaşama sahip değildir. İnsan mutlak ve sınırsız bir varlık değildir. Dolayısıyla evrene h&acirc;kim olan kurallar insana h&acirc;kimiyeti de kapsayacak şekilde genel ve geniştir. B&ouml;yle bir d&uuml;ş&uuml;nce tarzında tabi ki her sınırlı varlık gibi insan da Allah&rsquo;a yani sınırsız ve mutlak bir varlığa intisap ederek anlam ve değer kazanmaktadır. Hal b&ouml;yle olunca insan kullukla anlam kazanır, ilahi halife olmakla değerli konuma sahip olur İslami bakış a&ccedil;ısında.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>2-K&acirc;inat ama&ccedil;sız yaratılmamıştır</strong></p>\n\n<p>\n	Varlık &acirc;leminde her varlık b&uuml;t&uuml;n&uuml;n bir par&ccedil;asıdır. K&acirc;inat, ilmin kaynağı ve hikmet sahibi bir yaratıcı tarafından yaratılmış ve her şey onun planladığı şekilde hareket etmekte ve bir amaca doğru ilerlemektedir. Bu varlık &acirc;leminde g&ouml;rd&uuml;ğ&uuml;m&uuml;z hi&ccedil;bir şey i&ccedil;inde noksanlık barındırmaz, aksine t&uuml;m farklılıklara rağmen her nesne birbirini tamlayan &ouml;zelliğe sahiptir. İnsan da genel manada bu k&acirc;inatın tamlayıcı unsurlarından biridir kadın-erkek olarak.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>3-Tekvin ve Teşri uyumluluğu</strong></p>\n\n<p>\n	İkinci ilkede değindiğimiz gibi var olan her şey hekimane ve adilane bir amaca y&ouml;neliktir. Bu ilkeden hareketle yasaların var olanlarla uyumlu olması gerektiği sonucuna varmalıyız. &ldquo;Var olan&rdquo;ın farklılığı, hakkındaki h&uuml;km&uuml;n de farklılığını gerektirir. Aksi halde varlıktaki farklılıklara rağmen farksız yasalar ve h&uuml;k&uuml;mler konulursa adilane ve hekimane olmayacaktır. Sonu&ccedil; itibariyle tekvindeki (yaratılıştaki) farklı &ouml;zellikler teşriideki (yasamadaki) farklı h&uuml;k&uuml;mleri gerektirmelidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>4-Dinin yaşamadaki rol&uuml;</strong></p>\n\n<p>\n	İnsan yaratılış olarak &ccedil;ok geniş, ancak yine de sınırlı evren i&ccedil;inde &ccedil;ok daha sınırlı bir yere sahiptir. Aynı zamanda hem kendisi ve geleceği hakkında, hem de k&acirc;inat hakkında olduk&ccedil;a sınırlı bir bilgiye sahiptir. Bu ger&ccedil;eğe ilave olarak şunu da bilmeliyiz ki davranışlarımız ve koyduğumuz yasalar bir şekilde &ccedil;evremizi (evreni) etkilemekte ancak ne gibi etkiler bıraktığını da tam olarak bilememekteyiz. Bu ger&ccedil;ekler &uuml;zerinden hareket edecek olursak ancak kendi sınırlarımız kadar sınırlı yasalar koyabiliriz. &Ouml;yleyse t&uuml;m k&acirc;inatı bir ama&ccedil; uğruna bir b&uuml;t&uuml;n olarak yaratan ve ona uyumlu bir d&uuml;zen bağışlayan yaratıcı bizi ve i&ccedil;inde yaşadığımız evreni noksansız tanıdığı i&ccedil;in koyacağı yasalar da evren gibi tam bir d&uuml;zen ve uyuma sahip olacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>5-Birey mi Toplum mu?</strong></p>\n\n<p>\n	Genelde İlahi dinlerde ve &ouml;zelde İslam dininde asıl muhatap bireydir. Bireyin bilgi edinmesi ve hidayet olması asıl ama&ccedil;tır dini eğitilerde. Toplum ise zihinsel bir var oluştur ve asalete sahip değildir ancak ne var ki birey sosyal hayat olmadan insani değerlere ulaşamadığı ve hidayete eremediği i&ccedil;in toplum somut varlık değeri kazanıyor ve dolayısıyla ilahi dinlerin muhatabı olarak bireylerin tek&acirc;m&uuml;l&uuml; i&ccedil;in &uuml;zerinde durulması gereken hal alıyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Buraya kadar belirttiğimiz İslami bakış a&ccedil;ısının temel dinamiklerinden sonra, İslam&rsquo;da kadının konumu ve yeri hakkında da kısa bir değerlendirme yapalım.</p>\n\n<p>\n	Hemen belirtmeliyiz ki, İslami inanışta kadın erkeğin tufeyli değil, erkek gibi eşit yaratılışa sahiptir. Yani diğer ideolojilerde olduğu gibi kadını erkeğin hizmeti i&ccedil;in yaratılan ve ikinci sınıf biri olarak g&ouml;rm&uuml;yor. İnsanlıkta erkekle hi&ccedil;bir farkı olmayan &ldquo;insan&rdquo;ın ta kendisi olarak g&ouml;r&uuml;yor. İslami inanışta insan (kadın-erkek) ubudiyet ve tek&acirc;m&uuml;l i&ccedil;in yaratılmıştır. Kemale ermek ve kul olabilmek sadece erkeklere has bir &ouml;zellik olmayıp kadın da bu vazifeyle m&uuml;kelleftir.</p>\n\n<p>\n	Elbette kadın-erkek her biri kemale erme noktasında bağımsız değil birbirlerine kemale erme konusunda tamamlayıcı ve yardımcı unsurlardır. Daha &ouml;nce belirttiğimiz gibi İslami inan&ccedil; sisteminde yasalar farklılıkları g&ouml;zeterek konulmuştur ancak bu farklılıklar iki farklı varlığın birbirinden eksik ya da &uuml;st&uuml;n olduğunu g&ouml;stermez. Her varlık doğada yer aldığı farklılıkları ve bu farklılıklara &ouml;zel yasalarıyla vazifesini ger&ccedil;ekleştirmekte ve b&ouml;ylece evren bir b&uuml;t&uuml;n olarak ana hedefe doğru ilerlemektedir.</p>\n\n<p>\n	Bir resim kompozisyonunu d&uuml;ş&uuml;n&uuml;n ki her &ccedil;izgi o tablonun oluşumunda bir rol oynamaktadır. O &ccedil;izgilerden herhangi birinin olmaması ya da uyumsuzluğu o resme zarar verecektir. Kadın-erkek arasındaki fizyolojik farklılıkların varlığı ink&acirc;r edilemez bir ger&ccedil;ektir ve bu ger&ccedil;eğin doğurduğu farklı vazifeler de uygulanmaktadır t&uuml;m toplumlarda. &nbsp;D&uuml;ş&uuml;nsel, duygusal farklılıkların da farklı h&uuml;k&uuml;m ve yasalar gerektirdiği akıl, ilim ve adaletin gereğidir. Bu farklı h&uuml;k&uuml;m ve yasalar da her bir cinsin gereksinim ve ihtiya&ccedil;larına g&ouml;re belirlenmiştir. Yoksa noksanlık ya da &uuml;st&uuml;nl&uuml;kten kaynaklanan farklı h&uuml;k&uuml;mler değillerdir. Bu konuyu daha detaylı incelemek ve bilgi edinmek i&ccedil;in Celal ve Cemal Aynasında Kadın (Ayetullah Cevad-i Amuli), ve Kadın (Şehit Mutahhari)&nbsp; adlı eserlere bakabilirsiniz.</p>\n\n<p>\n	&Ouml;zet olarak İslam, kadın ve erkeği t&uuml;m yaratılışsal farklılıklarına rağmen insanlıkta eşit g&ouml;rm&uuml;ş, birbirini tamamlayan iki par&ccedil;a olarak tanıtmış ve &uuml;st&uuml;nl&uuml;ğ&uuml;n ancak takva ile olabileceğini s&ouml;ylemiştir.</p>\n\n<p>\n	Son bir not olarak şunu da eklemeliyim ki toplumumuzda uygulanan bir&ccedil;ok geleneğin İslam&#39;la alakası olmayıp, y&ouml;resel k&uuml;lt&uuml;rler ya da bireyin kişisel karakterinden kaynaklanmaktadır.</p>\n\n<p>\n	Buna g&ouml;re her insan kadın ya da erkek İslami hak ve hukukunu ger&ccedil;ek kaynaklardan &ouml;ğrenmeli ve birbirine yardımcı olarak tamamlayıcı rol&uuml;n&uuml; &uuml;stlenmelidir. Diğer taraftan ger&ccedil;ek kaynaklardan haberdar olmayan dindar(!) ancak cahil bir insanın s&ouml;zlerini ve tutumlarını İslam&#39;a mal ederek dini acımasızca eleştirmemeli ki bu bilimselliğe ve ahlaka da aykırı bir tutum olur.</p>\n\n<p>\n	Her davranışın bir psikolojik ve sosyal alt yapısı olduğu gibi her h&uuml;k&uuml;m ve yasanın da bir hikmet ve felsefesi olduğu ilkesini unutmamalıyız ve M&uuml;sl&uuml;man Feministlere(!) de dikkat diyoruz, sakın efsanede ki Lilith Havva&rsquo;ya galip gelmesin!</p>','İslam ve Feminizim','','publish','closed','open','','islam-ve-feminizim','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3213',0,'post','',0),(3214,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, Allah&#39;ın ayı bereket, rahmet ve mağfiret ile size doğru gelmekte; &ouml;yle bir ay ki Allah katında en &uuml;st&uuml;n aydır. Onun g&uuml;nleri, en faziletli g&uuml;nler, geceleri, en faziletli geceler ve saatleri, en faziletli saatlerdir. Bu ayda siz, Allah&#39;ın ziyafetine davet edilmiş ve Allah&#39;ın değer verdiği kimselerden sayılmışsınız. Nefesleriniz bu ayda tesbih (zikir) ve uykunuz ibadet sayılır. Amelleriniz kabul ve duala-rınız icabet edilir. O h&acirc;lde doğru niyetler ve temiz kalplerle Allah&#39;tan isteyin ki sizi bu ayın orucunu tutmaya ve kendi kitabını (Kur&#39;&acirc;n&#39;ı) okumaya muvaffak eylesin; zira hi&ccedil; ş&uuml;phesiz ger&ccedil;ek bedbaht (kim-seler), bu y&uuml;ce ayda Allah&#39;ın mağfiretinden mahrum kalan kimseler-dir. Bu ayda a&ccedil;lık ve susuzluğunuzla kıyamet g&uuml;n&uuml;n&uuml;n a&ccedil;lık ve susuz-luğunu hatırlayın. Fakir ve d&uuml;şk&uuml;nlerinize sadaka verin. B&uuml;y&uuml;klerinize saygılı ve k&uuml;&ccedil;&uuml;klerinize karşı şefkatli olun; yakınlarınıza sılayı rahim yapın; dilinizi koruyun g&ouml;zlerinizi haram olan şeylere yumun ve kulaklarınızı haram olan şeylere tıkayın; halkın yetimlerine şefkatli davranın ki sizin yetimlerinize de şefkatli davranılsın; g&uuml;nahlarınız-dan Allah&#39;a t&ouml;vbe edin. Ve namaz vakitleri en faziletli vakitlerdir; o vakitlerde Allah, kullarına rahmet g&ouml;z&uuml;yle bakar; O&#39;nunla m&uuml;nacat ettiklerinde cevap verir; O&#39;nu &ccedil;ağırdıklarında lebbeyk der ve O&#39;na dua ettiklerinde icabet eder.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, canlarınız amellerinizin elinde rehindir. Onları istiğfar dileyerek kurtarın; sırtlarınız vizr u vebaliniz ile ağırlaşmıştır; uzun secdelerinizle onları hafifletmeye &ccedil;alışın. Şunu bilin ki hi&ccedil; ş&uuml;p-hesiz, şanı y&uuml;ce Allah, namaz kılan ve secde edenleri azap etmemeğe, insanlar Rabb&uuml;&#39;l-Alemin&#39;in huzurunda durup (hesap verecekleri) sıra-da onları korkutmamaya dair kendi izzetine ant i&ccedil;miştir. Ey insanlar kim bu ayda m&uuml;min bir oru&ccedil;luya iftar yemeği verirse, Allah katında bir k&ouml;le azat etmenin sevabını alır ve ge&ccedil;miş g&uuml;nahlarının bağışlan-masına vesile olur.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ya Resulallah, hepimizin buna g&uuml;c&uuml; yetmiyor!&quot; denilince, Resu-lullah (s.a.a) ş&ouml;yle buyurdu:</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Bir yarım hurmayla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Bir i&ccedil;im suyla da olsa cehennem ateşinden korunmaya &ccedil;alışın. Zira Allah-u Te&acirc;l&acirc; bu azı yapan kimseye de aynı m&uuml;k&acirc;fatı verir, eğer ondan fazlasına g&uuml;c&uuml; yetmez ise.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, i&ccedil;inizden kim bu ayda ahlakını g&uuml;zelleştirirse, bu, ayakların kaydığı g&uuml;nde sırattan (rahatlıkla) ge&ccedil;mesini sağlar.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Kim bu ayda, eli altında olanlara (hizmet&ccedil;ilerine, ailesine, &ccedil;oluk &ccedil;ocuğuna ve...) kolaylık sağlar ve y&uuml;klerini hafifletirse, Allah da onun hesabını hafifletir. Kim bu ayda (başkalarına karşı yapabileceği) şer ve k&ouml;t&uuml;l&uuml;klerinin &ouml;n&uuml;n&uuml; alırsa, Allah da onu, kendisini m&uuml;lakat edeceği g&uuml;nde, ona karşı gazabının &ouml;n&uuml;n&uuml; alır. Kim bu ayda, bir yetime değer verir, ona ikram ederse, Allah da kıyamette ona değer verir, merhamet eder. Bu ayda yakınlarına sılayı rahimde bulunan kimseyi Allah, kendisini m&uuml;lakat edeceği g&uuml;nde rahmetine kavuşturur, akrabalarıyla ilişkisini kesen kimseyi de Allah kıyamet g&uuml;n&uuml;nde kendi rahmetinden mahrum kılar.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Bu ayda, m&uuml;stehap bir namaz kılanın Allah, cehennem ateşinden kurtuluşunu yazar. Kim bu ayda, farz bir namazı kılarsa, diğer aylarda kıldığı yetmiş farzın sevabını almış olur. Kim bu ayda, bana &ccedil;ok sal&acirc;t u selam ederse, terazilerin hafif olacağı g&uuml;nde Allah onun (amel) terazisini ağırlaştırır. Bu ayda Kur&#39;&acirc;n&#39;dan bir ayet okuyan kimse, diğer aylarda bir Kur&#39;&acirc;n hatmetmenin sevabını alır.&quot;</em></p>\n\n<p style=\"margin: 0px 0px 7px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; color: rgb(86, 86, 86); font-family: pt_sansregular, verdana; display: block; font-style: normal; font-weight: normal; letter-spacing: normal; line-height: 26px; text-decoration: none; text-transform: none; font-variant: normal; orphans: auto; text-align: start; text-indent: 0px; white-space: normal; widows: 1; word-spacing: 0px; -webkit-text-stroke-width: 0px; background: rgb(255, 255, 255);\">\n	<em style=\"margin: 0px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; background: transparent;\">&quot;Ey insanlar, cennetin kapıları bu ayda a&ccedil;ıktır; Rabbinizden isteyin ki, onları y&uuml;z&uuml;n&uuml;ze kapatmasın. Cehennem kapıları ise kapalıdır; Rabbinizden dileyin ki, onları sizin y&uuml;z&uuml;n&uuml;ze a&ccedil;masın. Şeytanlar da bu ayda bağlanmışlardır; Rabbinizden dileyin ki onları size musallat etmesin...&quot;</em></p>','Resulullah ( s.a.a.):','','publish','closed','open','','resulullah-s-a-a-2','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3214',0,'post','',0),(3215,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Rahim Latifi, Ali Perimi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Mucize olgusu, dinler tarihi boyunca, &ccedil;eşitli a&ccedil;ılardan bilim insanlarının zihinlerini meşgul etmiştir. Bu s&uuml;re&ccedil;te mucize konusunda, felsefenin varlık tanıma g&ouml;r&uuml;ş&uuml;, b&uuml;y&uuml;k bir &ouml;neme sahiptir.</p>\n\n<p>\n	Her malul, t&uuml;rdeş bir illet gerektirir, kaidesi akli ve felsefi bir kanundur, &ouml;te yandan &ldquo;harikulade&rdquo;lik mucizenin i&ccedil;eriği ve destekleyicisidir ki, zahiren kendi t&uuml;rdeşinden bir illet olmadan ortaya &ccedil;ıkan malul olarak g&ouml;r&uuml;nmektedir.</p>\n\n<p>\n	O halde sorulması gereken şey şudur, acaba mucize, illetsiz bir malul m&uuml;d&uuml;r? Akıl ile &ccedil;atışan bir oluşum mudur yoksa bir illeti vardır, ancak beşerin tanıdığı bildiği, g&ouml;r&uuml;nen ve tabii illetlerle t&uuml;rdeş olmayan bir illet midir? Yahut kesinlikle enbiyanın nefsi, başlı başına bir illet olarak mucizenin ortaya &ccedil;ıkışında etkili midir?</p>\n\n<p>\n	Bu makale, illetlerin &ccedil;eşitliliğini tahlil ederek, mucizeyi tabii ama bilinmeyen ve tabii olmayan illetlere dayandırmaktadır ve enbiyanın mucizenin oluşmasındaki katkısına dayandırmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Allah tarafından, temsilcilik ve peygamberlik, vahiy alma ve gayb ile irtibat halinde bulunma iddiası, yeterince y&uuml;ce bir olgudur ve insanın meraklı aklı her olgunun ispatını ve kani edici delilini g&ouml;rmek ister. Bu t&uuml;r iddiada bulunan kimseden de, senet ve delil talep eder.</p>\n\n<p>\n	Sıradan bir insanın, Allah ile ve vahiy meleği ile g&ouml;r&uuml;şt&uuml;ğ&uuml;n&uuml; ve onun tarafından &ouml;ğretiler, kanunlar ve şeraitler getirdiğini iddia ederse, bu olağan &uuml;st&uuml; bir iddiadır ki, beşerin sıradan his ve tecr&uuml;beleri bunu teyit edemez ve tabii olarak iddia sahibinden, sıra dışı, dokunulabilir ve hissedilebilir harikulade bir şey getirmesini ister. Başka bir deyişle, sıra dışı, harikulade işler yapabilme g&uuml;c&uuml;ne sahip olan bir kimse, halkın genelinin idrak ve anlayışına uygun sıra dışı, harikulade bir iş yapabilir.</p>\n\n<p>\n	Şu halde bu harikulade, istisnai, şaşırtıcı, başkalarının yapmaya g&uuml;c&uuml;n&uuml;n yetmediği iş&hellip; hangi nizam ve cihana ait bir iştir? Acaba yery&uuml;z&uuml;ne ait bir s&uuml;slenme ve işve midir yoksa b&uuml;t&uuml;n tabii kanunları yerle yeksan eden bir esasa mı dayanmaktadır? Acaba mucize tıpkı, d&uuml;nyada meydana gelen şeylerin kendi &ouml;zel sebebinden dolayı meydana gelmesi gibi, genel nedensellik kanunları ve sebepler nizamı esasına mı dayanmaktadır? Eğer b&ouml;yle ise, sıra dışı, harikulade olmaktan &ccedil;ıkmıştır ya da, o an buna g&uuml;c&uuml; yetmeyen beşer, ilmin ilerlemesiyle o şeylerin sebebini bulabilir ve onlara benzer şeyler yapabilir. Yahut da mucize, nedensellik kanununa terstir, sebepsiz ve genel tabii s&uuml;nnetlere ve kanunlara aykırı bir şekilde ger&ccedil;ekleşmektedir. Bu surette:</p>\n\n<p>\n	Evelen, mucize kendi i&ccedil;inde paradoks barındırır ki, onun ispatından, onun reddine ulaşılır.</p>\n\n<p>\n	İkinci olarak, mucize gayri m&uuml;mk&uuml;n olmaktadır, &ccedil;&uuml;nk&uuml; akli, k&uuml;lli ve felsefi kanun olan, nedensellik, sebep ve sebep olma kanunlarını bozar ki, bu da imk&acirc;nsızdır ve olası değildir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, mucize akıl dışı ve akıl ile &ccedil;atışan bir &ouml;ğreti olmaktadır ki, dinin akli olmasını sorgulanır hale getirmektedir.</p>\n\n<p>\n	Elinizdeki bu makale, g&uuml;c&uuml;n yettiği kadar zikredilen sorulara cevap vermesi ve mucizenin nedensellik kanunlarıyla uygun bir hale getirilmesini incelemektedir.</p>\n\n<p>\n	&Ouml;zetle cevap şudur ki, hi&ccedil; ş&uuml;phesiz herkesin hayrete d&uuml;şt&uuml;ğ&uuml;, muhataplarının onu yapanın iddialarını kabul etmesini sağlayan, bazı mucizeler ger&ccedil;ekleşmiştir. Diğerlerini aciz bırakan şeylerin ger&ccedil;ekleşmesi, sağlam akli ve felsefi kanunlarla &ccedil;elişmemektedir ve eğer mucize ve akli bulgular arasında bir &ccedil;atışma olursa, yalnızca zahirde ve ilk anda &ccedil;ıkan sonu&ccedil;tur.</p>\n\n<p>\n	Akli, tabii ve sıradan kanunlar bağlamında, birazcık derin d&uuml;ş&uuml;nme ve araştırma, tam anlamı itibariyle nedensellik, sebep ve sebep olma kanunun olağan &uuml;st&uuml; ve geleneği yıkma ve tabii kanunları yerle bir etmekle bir &ccedil;elişkisi, zıtlığı olmadığını g&ouml;sterecektir. Mucizenin tarifinin şartlarından ve kısımlarından biri de onun harikulade / olağan&uuml;st&uuml; olmasıdır. &ldquo;Harik&rdquo; yani yerle bir eden, ezen, par&ccedil;alayan demektir. Mucize de, akli, felsefi genel kanunları (her malul &ndash; illet t&uuml;rdeş gerektirir) ihlal etmiyor, yalnızca tabiatın gidişatına ters bir iş ortaya &ccedil;ıkarıyor ve sadece beşerin g&ouml;r&uuml;p anlayabildiği nizamı (&ouml;rfi nizamı) bozuyor.</p>\n\n<p>\n	Meydana gelen her şeyin bir sebebinin olması, kesin ve istisnasız bir kanundur, ancak neden, sadece maddi ve tabii nedenlerle tanımlanmış değildir, madde &ouml;tesi ve tabiat&uuml;st&uuml; nedenler, illetler de vardır. Beşer şimdiye kadar b&uuml;t&uuml;n maddi ve tabii nedenleri, illetleri tanıyabilmiş değildir ki, madde &ouml;tesi nedenleri, illetleri tanımlayabilsin. Geniş perspektiften bakıldığında, mucize olgusunun kendisi genel bir ilahi kanun ve s&uuml;nnettir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mucize ve Nedensellik Kanunu</strong></p>\n\n<p>\n	Nedensellik kanunu, illet ve malulun t&uuml;rdeşliği aklın a&ccedil;ık bir h&uuml;km&uuml;d&uuml;r. (her şey, her olay ve gelişme kendisiyle t&uuml;rdeş bir illet gerektirmektedir.) Bu hi&ccedil;bir istisna ve kendine haslık kabul etmemektedir. Bazıları yanlış algılamalarla mucize hakkında g&ouml;r&uuml;ş sahibi olmuşlarının neticesinde, mucizeyi illetten yoksun ve irrasyonel bir g&ouml;r&uuml;ş olarak tanımlamışlardır.</p>\n\n<p>\n	&Ouml;rnek olarak şunu s&ouml;yl&uuml;yorlar: hangi delil, asanın atılmasıyla yılana d&ouml;n&uuml;şmesini, nedensellik veya t&uuml;rdeşlik olduğunu ispat edebilir. (Subhani, 91/10: 1370)</p>\n\n<p>\n	Fahr-ur Razi daha a&ccedil;ık bir beyan ile harik-i adet&rsquo;i kabulden ka&ccedil;ınarak ş&ouml;yle demiştir: &ldquo;İlim iki kısımdır: nazari ve bedihi. Nazari ilim, bedihi ilimin teferruatıdır ve bundan dolayıdır ki, eğer nazari bir ilim, bedihi bir ilmi iptal etmeyi gerektirirse, bunun manası tali olanın asıl olana muhalif olmasıdır ki, bu da imkansızdır. Bu beyandan anlaşılmaktadır ki, nazari ilimler, bedihi ilimlerde bir halel, eksiklik meydana getiremez. Şu halde bedihi ilimlerin ne olduğunu g&ouml;rmek lazımdır. Biraz derin d&uuml;ş&uuml;nd&uuml;kten sonra anlaşılacağı &uuml;zere, bedihi ilim, insanlar i&ccedil;in kendiliğinden kati ve doğru olan, sıhhat ve kabul&uuml;nde delile ihtiya&ccedil; olmayan ilimdir. Tıpkı &ldquo;K&uuml;ll (b&uuml;t&uuml;n), c&uuml;z&rsquo;den (b&uuml;t&uuml;n&uuml;n bir par&ccedil;ası) daha b&uuml;y&uuml;kt&uuml;r&rdquo;, &ldquo;İki zıttın bir araya toplanması imk&acirc;nsızdır&rdquo; vb&hellip; Bu mukaddimeden sonra, ş&ouml;yle s&ouml;ylenebilir, insanın yaratılış s&uuml;reci dışarıdan g&ouml;zlemlendiğinde, daha &ouml;nce ana rahminde olduğu bilinmektedir ve ana rahminden d&uuml;nyaya gelmiştir, &ccedil;ocukluk merhalelerini ge&ccedil;tikten sonra, gen&ccedil;liğe ulaşmıştır. Eğer bir kimse b&ouml;yle olmadığını, bir anda meydana geldiğini, zek&acirc; sahibi olduğunu ve kemale erdiğini s&ouml;ylerse, akıl bu s&ouml;ylenenlerin tersine h&uuml;k&uuml;m verecektir. Aynı şekilde bir kimse, deniz ve kaynak sularının s&uuml;te d&ouml;n&uuml;şmesinin ya da dağın saf altın olmasının m&uuml;mk&uuml;n olduğunu s&ouml;ylerse, herkes bu s&ouml;ylemde bulunan kimseye delilik isnat edecektir. Şu halde akıl, a&ccedil;ık&ccedil;a b&uuml;t&uuml;n &acirc;lemdeki olayların, &ouml;nceden belirlenmiş kanunlar ve y&uuml;r&uuml;rl&uuml;kteki adetler &ccedil;er&ccedil;evesinde ger&ccedil;ekleştiği y&ouml;n&uuml;nde h&uuml;k&uuml;m vermektedir, bunun tersinin ger&ccedil;ekleşmesi durumu, bedihiyet ve a&ccedil;ıklığa muhaliftir.</p>\n\n<p>\n	Mevakıf&rsquo;ın şarihi bu doğrultuda şunları s&ouml;yl&uuml;yor:</p>\n\n<p>\n	Doğa&uuml;st&uuml; olayların (mucizenin) m&uuml;mk&uuml;nl&uuml;ğ&uuml; n&uuml;b&uuml;vvet ve n&uuml;b&uuml;vvet dışındakiyle ilgili kaide ve kurallarının ihlal ettiği (kabul g&ouml;r&uuml;lmesi) apa&ccedil;ıktır. Zira mucizenin m&uuml;mk&uuml;nl&uuml;ğ&uuml; kabul g&ouml;r&uuml;l&uuml;rse farklı zamanlarda şer&rsquo;i h&uuml;k&uuml;mlerin getiricisi, n&uuml;b&uuml;vveti mucize ile sabit kılınmış kimseye m&uuml;masil ve kendisinden h&uuml;k&uuml;mler talep edilen şahıslar, &uuml;zerinde bulunduğun dinin dışında birilerinin gelmesini m&uuml;mk&uuml;n kılınacak gibi uyumsuzlukları ve yaşam nizamına ters daha başka olumsuzluklara sebep olur.</p>\n\n<p>\n	Taftazani de mucizeyi inkar edenlerin ş&uuml;phesini şu şekilde dile getiriyor:</p>\n\n<p>\n	Olağan &uuml;st&uuml; olaylarının m&uuml;mk&uuml;n bilinmesi safsatadır. Zira eğer mucize m&uuml;mk&uuml;n olursa dağın altına, denizin yağa ve &uuml;zerinde mucize zahir olmuş n&uuml;b&uuml;vvet iddiasında bulunan kişinin başka bir şahsa d&ouml;n&uuml;şmesi gibi muhaller de olanaklı olacaklardır. Mucizenin ger&ccedil;ekleştiği ispatlansa bile mucizeyi g&ouml;rmeyenler i&ccedil;in ispatlanması olanaksızdır. Zira (mucizeyi) g&ouml;rmeyenler i&ccedil;in ispatlanmasının tek yolu tevat&uuml;r ile nakledilmesidir. Tevat&uuml;r yolu ise yakini ger&ccedil;ekleştiremez. Zira tevat&uuml;r silsilesinde yer alan bireylerinin her birisine yalancılığın isnat edilmesinin m&uuml;mk&uuml;n oluşu, silsilede yer alan b&uuml;t&uuml;n&uuml;ne isnat edilmesinin m&uuml;mk&uuml;nl&uuml;ğ&uuml;ne sebebiyet verir.</p>\n\n<p>\n	Bu s&ouml;zlerin tahlili bize, mucize olgusunda iki tutarsızlığı işaret etmektedir.</p>\n\n<p>\n	1-İllet&rsquo;in malul olduğunu g&ouml;sterir, tıpkı hazreti Salih&rsquo;in (a.s) mucizesi (kayadan deve yavrusunun &ccedil;ıkması), ve hazreti İsa&rsquo;nın (a.s) doğumunda vuku bulan bir kadının, bir erkek olmaksızın hamile kalması mucizesi gibi.</p>\n\n<p>\n	2- Aralarında t&uuml;rdeşlik olmadan malul&uuml;n bir illetten doğması; tıpkı bir dokunuşla &ouml;l&uuml;n&uuml;n dirilmesi (Ben-i İsrail&rsquo;in inek hik&acirc;yesinde) ve Hazreti İbrahim&rsquo;in (a.s) ateşe atıldığında ateşin soğuk olması mucizesi gibi.</p>\n\n<p>\n	Bu ş&uuml;phelerin ileri s&uuml;r&uuml;lmesi, mucizeye inananları cevap noktasında &uuml;&ccedil; gruba ayrılmıştır:</p>\n\n<p>\n	Birinci grup: nedensellik kanununun tarafında yer almışlar ve mucizeleri tevilden aciz kalmışlar ve tıpkı Ebu Bekir Razi (vefatı 251 hk.), İbn Ravendi (vefatı &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyıl hk.) gibi, Muammer bin İbad (vefatı 215 hk.) ve Mutezileden bazıları gibi, Seyyid Ahmed Han Hindi ve Ahundzade taraftarları gibi onları inkar yoluna gitmişlerdir. (Kadridani Kara meliki, 154:1381)</p>\n\n<p>\n	İkinci grup: mucizenin ger&ccedil;ekleşmesi tarafında yer almışlar ve insan aklının ulaştığı ve oluşturduğu kanunlara itibar etmemişlerdir. Ehli hadis ve Eş&rsquo;ariye, Allah&rsquo;ın tevhid-i ef&rsquo;alisi g&ouml;r&uuml;ş&uuml;n&uuml; savundukları i&ccedil;in, Allah&rsquo;tan başkasının, etki etmesini, sebep olmasını ve işin ondan başkasına isnad ve y&ouml;nlendirilmesini reddetmişlerdir. Sonu&ccedil; olarak, nedensellik ve sebepler kanununu inkar etmektedirler ve mevcudatın etki etmesini g&ouml;n&uuml;l ve can g&ouml;z&uuml;yle m&uuml;şahede etmektedirler. Tıpkı g&uuml;neşin ateşi ve ışık sa&ccedil;ması vb. gibi&hellip; olayları &ldquo;Adetullah&rdquo; olarak nitelendirmektedirler.</p>\n\n<p>\n	Bunlar Allah Te&acirc;la&rsquo;nın kendi koyduğu kanunlardır. Bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re, bu kanunların aksine bir işin yapılması m&uuml;mk&uuml;n değildir; ancak Allah a&ccedil;ısından, bu kanunların kanun oluşu, onun istek ve iradesine bağlıdır. Allah&rsquo;ın bu şekilde olmasını istemediği an, bu şekilde olmayacaktır, mucize de Allah&rsquo;ın işidir. (Mutahhari, 434:1420)</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup: Nedenselliğin aslını ve mucizenin ger&ccedil;ekleştiğini kabul ederek, bu iki konunun birbiriyle &ccedil;elişmediğini izah ediyorlar. Genellikle İmamiye Şia&rsquo;sı ve Mutezile arasında taraftarı olan bu d&uuml;ş&uuml;nce, bir&ccedil;ok y&ouml;n&uuml;yle a&ccedil;ıklamaya sahiptir, bunların her birine sırasıyla işaret edeceğiz.</p>\n\n<p>\n	<strong>1- Mucize, Allah&rsquo;ın Vasıtasız Fiili</strong><br />\n	(Fiili M&uuml;başir):</p>\n\n<p>\n	Nedensellik kanunu insanların ve eşyaların bulunduğu alan i&ccedil;in ge&ccedil;erlidir ve nihayetinde Allah&rsquo;ın vasıtalarla ger&ccedil;ekleştirdiği işlerin kapsamına girerler. Ama Allah&rsquo;ın vasıtasız yaptığı işlerde, bizzat kendisi sahneye &ccedil;ıkmaktadır, artık hi&ccedil;bir şeyin ona karşı koymaya g&uuml;c&uuml; yetmez. İmamiye kelamcılarından bir kısmı, mucizeyi Allah&rsquo;ın direkt olarak yaptığı bir iş ve nedensellikten ari olduğuna inanırlar.</p>\n\n<p>\n	Şeyh Tusi ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;&hellip; ve Allah&rsquo;ın ilgin&ccedil; ayetlerinden (mucizelerinden) biri de her bir kabilenin kendi kaynağından i&ccedil;mesi i&ccedil;in taşlardan İsrail kabilelerinin adedince su fışkırmasıdır&hellip;&rdquo; (270/1: 1409)</p>\n\n<p>\n	Seyyid Murteza da aynı metin ve &ouml;rneği vermiştir. (329:1411) Verdiği &ouml;rnekten de, mucizede harikuladelikten murat edilen şeyin mevcut tabiat kanunlarının ortadan kalması olduğu &ccedil;ok iyi anlaşılmaktadır. Bu bakış a&ccedil;ısına g&ouml;re, sebepler nizamı ve nedensellik vb. gibi k&uuml;lli ve akli kanunlar, varlıklar ve tabii etkenler i&ccedil;in ge&ccedil;erlidir. D&uuml;nyada tabii ateş olmadan sıcaklığın olması m&uuml;mk&uuml;n değildir ve aynı şekilde eğer Allah Te&acirc;la bitkileri yeşertmek, tabiatı canlandırmak isterse, yağmur g&ouml;ndermek zorundadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Ve eğer bir insanın canını alacaksa, hazreti Azrail&rsquo;e emir vermelidir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ancak Allah Te&acirc;la bir işi doğrudan kendisi yapmak isterse, hi&ccedil;bir şey buna karşı koyamaz, mukaddimeye, sebebe ve adete de gerek yoktur. Mesela, harikulade olması gereken mucizede, Allah Te&acirc;la su olmadan ateşin sıcaklığını yok edebilir, taşın i&ccedil;inden su akıtabilir ve kayanın i&ccedil;inden deve yavrusu &ccedil;ıkarabilir.</p>\n\n<p>\n	Bu a&ccedil;ıklamanın sorunlu y&ouml;nleri: Eğer kanunların Allah tarafından ihlal edilip ortadan kaldırılmasından murat edilen şey, biz insanların bilinen tabiat kanunları ise, Allah Te&acirc;la tabii olarak g&ouml;r&uuml;lmeyen, ya da tabiat&uuml;st&uuml; illetler ile yaratılış &acirc;leminde tasarruf eder ve mucizeyi yaratır s&ouml;z&uuml;, kabul edilebilir bir s&ouml;zd&uuml;r. Lakin bu Allah&rsquo;ın vasıtasız yaptığı işlere has bir şey değildir ve eğer murat edilen şey, malullerin, mucizelerin ve hadiselerin oluşumunda, hi&ccedil;bir illetin olmadığıysa bu s&ouml;z ge&ccedil;ersizdir.</p>\n\n<p>\n	<strong>2- Mucizelerin Tevili:</strong></p>\n\n<p>\n	Nedensellik kanunu ve sebepler nizamı, her şeyi kuşatmış, tabiatı kapsamış ve b&uuml;t&uuml;n mevcudata h&acirc;kimdir ve hi&ccedil;bir konuda istisna kabul etmemiştir. &Acirc;lemdeki etki ve tepkileri kendisi bir kanun esası &uuml;zerine bina eden bir Allah, neden ve nasıl bu nizamı bozabilir.</p>\n\n<p>\n	Bu grup mucizeyi ink&acirc;r etmiyorlar; lakin mucizeleri tevil ediyorlar. Yeni Kelam&rsquo;da var olan konular gibi, din jargonunu sembolik olarak g&ouml;r&uuml;yorlar ve hermeneutik (yorumsama) konularla onun &uuml;zerini &ouml;rt&uuml;yorlar. Bu tarz d&uuml;ş&uuml;ncenin Gazali d&ouml;neminde bile taraftarları vardı &ouml;yle ki, mucizenin tevili konusuna bile el atmışlardı. Gazali bu grubun asl-i illiyet konusundaki &ccedil;alışmalarından bahsetmiş ve devamında, bu şekilde algılamanın, mucizenin ve harikulade&rsquo;nin ispatında bazı sorunlar oluşturduğunu a&ccedil;ıklamıştır. (Gazali, Tarihi belli değil, 335)</p>\n\n<p>\n	&Uuml;stat Mutahhari&rsquo;nin deyimiyle, bunlar mucizeyi saygılı bir şekilde inkar etmişlerdir. (432:1420)</p>\n\n<p>\n	Onlar kendi iddialarına kanıt olarak iki delil &ouml;ne s&uuml;rm&uuml;şlerdir: birincisi, insanlar Peygamberden bir takım mucizeler istemişlerdir, ancak peygamber sadece ve sadece onlar gibi bir beşer olduğu i&ccedil;in, mucize g&ouml;stermekten ka&ccedil;ınmıştır. Yani onun mucizeleri sıra dışı ve adetlerin hilafında mucizeler değildi.</p>\n\n<p>\n	And olsun, bu Kur&rsquo;an&rsquo;da her &ouml;rnekten insanlar i&ccedil;in &ccedil;eşitli a&ccedil;ıklamalarda bulunduk. İnsanların &ccedil;oğu ise ancak inkarda ayak direttiler. Dediler ki: &lsquo;Bize yerden pınarlar fışkırtmadık&ccedil;a sana kesinlikle inanmayız. Ya da sana ait hurmalıklardan ve &uuml;z&uuml;mlerden bir bah&ccedil;e olup aralarından şarıl şarıl akan ırmaklar fışkırtmalısın. Veya &ouml;ne s&uuml;rd&uuml;ğ&uuml;n gibi, g&ouml;ky&uuml;z&uuml;n&uuml; &uuml;st&uuml;m&uuml;ze par&ccedil;a par&ccedil;a d&uuml;ş&uuml;rmeli ya da Allah&rsquo;ı ve melekleri karşımıza (şahit olarak) getirmelisin. Yahut altından bir evin olmalı veya g&ouml;ky&uuml;z&uuml;ne y&uuml;kselmelisin. &Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız.&rsquo; De ki: &lsquo;Rabbimi y&uuml;celtirim; ben, el&ccedil;i olan bir beşerden başkası mıyım? (İsra Suresi 89 &ndash; 93)</p>\n\n<p>\n	İslam alimleri bu ş&uuml;pheler karşısında &ccedil;eşitli cevaplar vermişlerdir:</p>\n\n<p>\n	a) Beşer hayatında, Allah Te&acirc;l&acirc;&rsquo;nın s&uuml;regelen hakimane s&uuml;nneti, insanların &ccedil;alışarak yeme ve i&ccedil;me ihtiya&ccedil;larını karşılamaları ve bu sayede nefislerin kemale ulaşmasını ve terbiye edilmesini sağlamak şeklindedir. Bununla birlikte eğer peygamberin kavmi, rahatlıkları i&ccedil;in bir pınar fışkırtmasını istemişlerse, b&ouml;ylesi bir isteğe cevap vermek ilahi s&uuml;nnet ile &ccedil;elişmektedir. (Subhani 83/2:1411)</p>\n\n<p>\n	b) M&uuml;şriklerin Peygamber&rsquo;den mucize olarak istedikleri şeylerden bazıları zaten imk&acirc;nsızdı ve Allah&rsquo;ın istek ve iradesi imk&acirc;nsız olan şeylere taalluk etmemektedir. Tıpkı Allah&rsquo;ı g&ouml;stermek, melekleri insanların g&ouml;zleri &ouml;n&uuml;ne getirmek yahut g&ouml;ky&uuml;z&uuml;n&uuml; onların başına ge&ccedil;irmek gibi, bazı diğer istekler de, pınarlar fışkırtması yahut Peygamber&rsquo;in bağ ve hurma bah&ccedil;elerine sahip olması gibi n&uuml;b&uuml;vvet iddiasının ispatına bir deli olamazdı. (Rabbani, Gulpeyegani,:77)</p>\n\n<p>\n	c) Mucize hakikati g&ouml;rmek isteyen ve n&uuml;b&uuml;vvetin doğruluğundan ş&uuml;phesi olan kimseler i&ccedil;in Peygamber&rsquo;in mucize g&ouml;stermeye izni vardır. Ama Peygamber her istenilene anında cevap vermek zorunda değildir. Peygamber mucize &uuml;retme fabrikası kurmamıştır.</p>\n\n<p>\n	d) İstekte bulunanlardan bazıları, olaya ticari olarak bakmaktaydılar ve &ldquo;sana iman edelim&rdquo; demiyorlar, &ldquo;senin i&ccedil;in iman edelim&rdquo; diyorlardı. Yani sen bizim i&ccedil;in bir şeyler yap, bir nehir, bir bağ, bah&ccedil;e vb&hellip; bunun karşılığında biz de senin i&ccedil;in iman edelim&hellip; (Mutahhari A.g.e: 442)</p>\n\n<p>\n	e) Diğer bazılarının ise iman etmeye ve hidayet olmaya niyetleri yoktu ve b&ouml;ylesi istekleri inatlarından ve problem yaratmak i&ccedil;indi. Bu y&uuml;zden ş&ouml;yle diyorlardı: &ldquo;&Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız&hellip;&rdquo;</p>\n\n<p>\n	Onların diğer delilleri de şuydu ki; Kur&rsquo;an-ı kerim bir&ccedil;ok yerlerde, ilahi s&uuml;nnet ve kanunları değişimi ve d&ouml;n&uuml;ş&uuml;m&uuml; olmayan s&uuml;nnet ve kanunlar olarak tanıtmıştır: &ldquo;Sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir değişiklik bulamazsın ve sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir d&ouml;n&uuml;ş&uuml;m de bulamazsın.&rdquo; İnsan bir erkek ve bir kadından ve &ouml;zel bir şekilde doğmalıdır ve bu değişim kabul etmez bir s&uuml;nnettir. Hz. İsa&rsquo;nın (a.s) doğumu bu s&uuml;nnete aykırıdır.</p>\n\n<p>\n	Bu s&ouml;ylem de, İslam &acirc;limlerinin verdiği cevaplarla doludur: Kur&rsquo;an&rsquo;daki s&uuml;nnet meselesi, ilahi adaletle, kulların y&uuml;k&uuml;ml&uuml;l&uuml;kleri, &ouml;d&uuml;l ve cezalarıyla ilgilidir. Yani, Allah Te&acirc;la k&ouml;t&uuml; amel sahiplerine ceza vermemezlik edemez. (Mutahhari A.g.e: 438) mucizenin doğuşu akli kanunlar esasına g&ouml;redir ve beşerin bildiklerinin &ouml;tesinde illetlerden kaynaklanmaktadır, bunun kendisi bile ilahi s&uuml;nnetlerdendir. Allah&rsquo;ın değişmez ilahi s&uuml;nneti, durumun gerektirmesi halinde, malulleri tabiat &ouml;tesi bir şekilde meydana getirmektedir. Bu tarz bir d&uuml;ş&uuml;ncenin ne şekilde ve hangi etkenle meydana geldiğini ş&ouml;yle tahlil edebiliriz:</p>\n\n<p>\n	His ve tecr&uuml;beye dayalı yeni materyalist medeniyet, b&uuml;t&uuml;n ehemmiyet ve &ouml;nemi hissi ve maddi &ouml;ğretilere y&ouml;neltmiştir, bu durum bir kısım İslam alimini şaşkınlığa d&uuml;ş&uuml;rm&uuml;şt&uuml;r, &ouml;yle ki kendilerini ilahi dinlerin asli temelini oluşturan gaybe iman ile maddi medeniyetin kazanımları arasında sıkışmış olarak g&ouml;rm&uuml;şlerdir. Bir yandan hissi ve tecr&uuml;bi olmayan meseleleri inkar etmeye c&uuml;retleri olmamıştır, &ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;mandırlar ve &ouml;te taraftan ise meleklerin ve cinlerin varlığını, gaybi işleri ve mucizeyi a&ccedil;ıklamaya da c&uuml;ret edememişlerdir. Bu y&uuml;zden bu dar boğazdan kurtulmak i&ccedil;in tevcih etmek yoluna gitmişlerdir. Şeyh Muhammed Abduh, Menar tefsirinde, Tantavi, Kitabu Cevahir&rsquo;de ve bu iki kişinin talebeleri de bu gruptandırlar. (Subhani, A.g.e. 80/2)</p>\n\n<p>\n	3- Mucizenin Tanımlanmayan Tabii İlletlere Dayandırılması:</p>\n\n<p>\n	Nedenselliğin aslı t&uuml;m yaratılışta h&acirc;kimdir ve b&uuml;t&uuml;n maddi fiil ve edimsellikler, tabii illetlerle sınırlıdırlar. Mucizeyi getirenin diğer kimseler karşısında, tabii illetler silsilesi ve me&ccedil;hul ile olan tanışıklığı ve h&acirc;kimiyeti vardır, mucize g&ouml;sterdiğinde ve bu kanunların ger&ccedil;ekten yıkılması anlamına gelmez, mucizeyi g&ouml;ren g&ouml;zlerin asli illete aşina olmamalarından dolayı &ouml;yle g&ouml;r&uuml;n&uuml;r.</p>\n\n<p>\n	Nedensellik kanununa g&ouml;re, her malulun bir illeti olmak zorundadır; ancak hi&ccedil;bir zaman tek başına illet s&ouml;z konusu değildir ve &ccedil;eşitli illetlerin ve bu kapsamdaki şeylerin m&uuml;mk&uuml;nl&uuml;ğ&uuml; de ortadan kalkmamaktadır. Mesela, beşer &ccedil;ok eski zamanlarda, sıcaklığı g&uuml;neş ışınlarının malulu (sonu&ccedil;) olarak biliyordu; ama sonradan araştırmacı ve deneyci akıl, ateşi buldu, s&uuml;rt&uuml;nmeden meydana gelen tepkimeyi ve atom enerjisini buldu ki, bunların hepsi sıcaklığın illetidirler. Şimdi mesela tabii ve genelin anlayabildiği bir yol ile asanın yılana d&ouml;n&uuml;şmesi i&ccedil;in asanın toprağa d&ouml;n&uuml;şmesi, topraktan bitkinin yetişmesi ve bu bitkiyi hayvanların yemesi silsilesinde olur, ikinci yol ise, direkt ve &ccedil;abuk bir şekilde başka bir y&ouml;ntem ile yılana d&ouml;n&uuml;şmesidir.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce daha &ccedil;ok batı kelamcıları arasında yaygındır ve o da tahrif edilmiş Tevrat ve İncil&rsquo;deki ilgin&ccedil; mucizelerin ispatı i&ccedil;in ortaya atılmıştır.</p>\n\n<p>\n	Tabii ve deneysel gelenekten gelen İngiliz filozof Estelle irfanın hakkaniyetini kabul etmiş ve ş&ouml;yle demiştir:</p>\n\n<p>\n	Biz mutlak alemde olmadığımız s&uuml;rece, alemdeki b&uuml;t&uuml;n tabii kanunları en k&uuml;&ccedil;&uuml;k zerresine kadar bildiğimizden emin olmadık&ccedil;a meydana gelen akıllara durgunluk veren, fevkalade ve tabii kanunları ge&ccedil;ersiz kılan olaylar karşısında yeterli delil ve yetkinliğimiz yoktur &ccedil;&uuml;nk&uuml; bizim habersiz olduğumuz gizli bir kanun olabilir.</p>\n\n<p>\n	Bu tarz d&uuml;ş&uuml;nce, mucizeleri sebepler nizamına uygun hale getirmeye ve onların akıl dışılığını ve akıl ile &ccedil;atışmasını en aza indirgemeye &ccedil;alışmaktadır. Bu doğrultuda d&uuml;ş&uuml;nen Avrupalı araştırmacılar diyorlar ki, ilmi araştırmaların &ccedil;er&ccedil;evesi olabildiğince genişletilmelidir, olmasının imkansız olduğuna inandığımız şeyler bu sayede ispatlanacaktır. (Subhani, 71/2:1375)</p>\n\n<p>\n	Bu gerek&ccedil;elerin cevabı &ccedil;ok a&ccedil;ıktır, evvela maddi tabii illetlere, delilsiz belki tam aksini g&ouml;steren delillere dayanmak, tabii olmayan illetlere dayalı, olağan &uuml;st&uuml; şeylerin g&ouml;r&uuml;lmesi ve varlığı, bu konunun doğrulayıcısıdır. İkinci olarak; tecr&uuml;bi ilimler, bize maddi olayların illete ihtiyacı olduğunu s&ouml;ylemektedir, ama bu illetin &ouml;zel yahut sadece maddi illet olması gerektiğine dair bir delil yoktur. Başka bir deyişle, tabiat ve madde &ouml;tesi illetleri yok sayamayız, eğer tecr&uuml;bi ilimlerin faaliyet dairesi madde &acirc;lemi ise, hi&ccedil; ş&uuml;phesiz yargılama ve h&uuml;k&uuml;m verme dairesi de aynıdır.</p>\n\n<p>\n	Bazıları İbn Sina&rsquo;nın olağan &uuml;st&uuml; işleri, sebepler nizamı esasına g&ouml;re a&ccedil;ıkladığı İşarat kitabına baktıklarında, İbn Sina&rsquo;nın resmi g&ouml;r&uuml;ş&uuml;n&uuml;n maddiyattaki sebepleri ve illetleri bilmekle sınırlı olduğunu ve neticede mucizelerin de tabii illetlere dayandığına inandığını, ancak bunların hen&uuml;z keşfedilmediği y&ouml;n&uuml;nde olduğunu d&uuml;ş&uuml;nm&uuml;şlerdir. (A.g.e. 76)</p>\n\n<p>\n	Şu halde, o sadece ariflerden sadır olan harikulade işleri a&ccedil;ıklamak, tahlil etmek ve tabii g&ouml;stermek adına bunları s&ouml;ylemiştir, yoksa Enbiyaların g&ouml;sterdikleri mucizeleri de kapsayacak şekilde harikulade işlerin mutlak manada gerek&ccedil;elendirmek ve a&ccedil;ıklamak kastıyla değil. İşarat kitabında baştanbaşa, harikulade işleri ve bu bağlamda peygamberlerin mucizelerini mutlak anlamda gerek&ccedil;elendirmek ve tabii g&ouml;stermek iddiasında bulunulmamıştır. Her ne kadar İbn Sina kelamını şerh eden, Muhakkik Tusi, birka&ccedil; konuda evliyaların harikulade işlerine işaret etse de, ne şerhinde, ne de metinde b&uuml;t&uuml;n mucizelerin ve harikulade işlerin tabii ve g&ouml;r&uuml;lebilir bir menşei olduğu iddia edilmemiştir. Aynı şekilde &ldquo;zikrul vech fi zuhuril ğaraib anil arifin&rdquo; başlığı altında vermiş olduğu b&ouml;l&uuml;mde işlenen konu da irfan ve arifler &uuml;zerinedir.</p>\n\n<p>\n	İbn Sina son b&ouml;l&uuml;mlerde bulunan onuncu y&ouml;ntemde, keramet ve mucizelerin Enbiyaların kendilerinden kaynaklanan şeyler olduğunu a&ccedil;ıklamış, ancak sihirler (sihirbazlık ve g&ouml;z yanıltma) madde ve tabiattan kaynaklanmaktadır. Bununla birlikte sadece maddi menşei olan harikalar ile maddi sebepler ve illetler dışında yahut madde &ouml;tesinden kaynaklanan harikalar arasında, zatı itibariyle, temelde fark vardır. &Ouml;zellikle de enbiyanın nefisleri, irade ve ruhi &ouml;zelliklerden m&uuml;teşekkil olup, bunlar maddi ve tabii illet t&uuml;rdeşinden değillerdir.</p>\n\n<p>\n	<strong>4- Tabii İlletlerde Yayılma ve H&acirc;kimiyet</strong></p>\n\n<p>\n	Bazı kelamcılar, nedenselliğin aslını ve mucizelerin illetlere dayandığını kabul etmekle beraber, illetlerin genişliği konusuna girmişlerdir. Bu varlıkta &uuml;&ccedil; t&uuml;r illetin olduğunu g&ouml;stermek i&ccedil;indir:</p>\n\n<p>\n	<strong>a)Bilinen tabii illetler</strong></p>\n\n<p>\n	<strong>b)Bilinmeyen tabii illetler</strong></p>\n\n<p>\n	<strong>c)Tabiat&uuml;st&uuml; illetler</strong></p>\n\n<p>\n	Mucizeler son iki illete dayanmaktadır. Gazali sebepler nizamı ile harikulade işlerin ve mucizelerin ger&ccedil;ekleşmesini bağdaştırmak i&ccedil;in, bazı y&ouml;ntemleri &ouml;nermektedir. Bunlara &ouml;rnek olarak; ateş peygamberin bedenini yakmıyor, bunun sebebi ateşin ya da peygamberin bedeninin değişime uğramasıdır ve b&ouml;ylesi bir şeyi yapmak Allah&rsquo;ın kudretinin dışında değildir. Sonra mucizenin meydana geliş s&uuml;recini başka bir a&ccedil;ıdan a&ccedil;ıklayarak ş&ouml;yle diyor, tabiattaki değişim &ccedil;ok uzun olduğundan ilahi kudret &ccedil;ok kısa bir zamanda tecelli ediyor. (Bkz.: Gazali, Tarihi belli değil: 246)</p>\n\n<p>\n	Asa ve yılan her ikisi de uzun yıllar &ouml;ncesinde topraktan oluşmamışlar mıydı? Elbette bu milyonlarca, belki de y&uuml;z milyonlarca yıl s&uuml;rm&uuml;ş olabilir, neticede mucize, yıllar boyu s&uuml;recek olan o merhaleleri bir anda ve &ccedil;ok kısa bir zaman zarfında meydana getirir. (Mekarim Şirazi, 182/13:1364)</p>\n\n<p>\n	Şayet merhum Mutahhari&rsquo;nin s&ouml;z&uuml; de bu gerek&ccedil;elendirmeye dayanmaktadır: &ldquo;mucize, kanunun kanuna h&uuml;kmetmesidir, bir kanunun iptal edilmesi değil.&rdquo; (447: 1420)</p>\n\n<p>\n	İslam&rsquo;ın hikmet sahibi insanları, tabii illetlerin peygamberlerin ve keramet sahibi kimselerin irade ve nefislerinde yerleşmesini, Allah tarafından izin verilmiş olan enbiyanın tekvin &uuml;zerindeki tasarrufunu, mucizenin akli tasvir ve kabul edilebilirliği projesini &ccedil;izmek i&ccedil;in uğraşmışlardır.</p>\n\n<p>\n	Sadr-u M&uuml;teellihin (Molla Sadra) bu mevzuda ş&ouml;yle diyor:</p>\n\n<p>\n	Bazı ilahi nefislerin, sanki b&uuml;t&uuml;n alemin nefsi gibi olup, b&ouml;ylesi bir kudrete sahip olmalarına hayret etmemeliyiz. Bunlar &ouml;yle nefislerdir ki, bedenlerinin onlara itaat etmesi gibi, alemdeki unsurlar da ona itaat ederler ve her ne kadar soyut akıl ile benzerlik g&ouml;sterirlerse de, g&uuml;&ccedil;leri ve alemdeki tasarrufları da o kadar &ccedil;ok olur. (618: 1420)</p>\n\n<p>\n	Bu nazariye, bu konudaki eleştiri ve sorunlara bir &ouml;l&ccedil;&uuml;de uygun cevap vermektedir. İki &ouml;nemli varsayım daha vardır ki, bu nazariyenin daha sağlıklı ve g&uuml;&ccedil;l&uuml; hale getirmektedir.</p>\n\n<p>\n	Birinci varsayım, beklentilerin &ouml;tesindeki işler &uuml;zerinde, nefis ve iradenin etkisinin ispatıdır.</p>\n\n<p>\n	İlk adımda, ispat etmemiz gereken şey, acaba nefsin ve iradenin cevherinin, &ouml;z&uuml;n&uuml;n cisimler ve bedenler &uuml;zerinde tasarruf g&uuml;c&uuml; olup olmadığıdır. Eğer bu esas ispatlanırsa, mucizenin izahının birinci b&uuml;y&uuml;k adımı atılmış olacaktır. Maddi ve cismani cevherde nefsin ve iradenin illiyeti, adet haline gelmiş işlerde, maddi olmayan işlerin etki etmesi t&uuml;r&uuml;nden bir illiyet ve tesir olacaktır. Bu y&uuml;zden, maddi ve tabiat sınırları i&ccedil;indeki illiyet, bunun dışı i&ccedil;in de genelleştirilecektir. Ve bu aslı, yani ilahi enbiya ve evliyanın can, nefis ve iradelerinin, diğer insanlara g&ouml;re daha y&uuml;ce bir mertebede ve daha g&uuml;&ccedil;l&uuml; olduklarını kabul etmekle onların etkilerinin g&uuml;c&uuml; daha bir somut hale gelecektir.</p>\n\n<p>\n	İbn Sina bu konuda ş&ouml;yle demektedir:</p>\n\n<p>\n	Dolayısıyla bir nebinin varlığı ve onun insan olması vaciptir. Onun diğer insanlarda bulunmayan bir niteliğe sahip olması gerekir ve insanlar onu kendilerinden ayırt edecek bir şeye (&ouml;zelliğe) sahip olduğunu ve kendilerinin ona sahip olmadığını hissetmeliler. Dolayısıyla onun i&ccedil;in kendisinden haber verdiğimiz mucizeler olacaktır.</p>\n\n<p>\n	Telepati, Spiritizm (ruhlarla irtibat), hipnoz b&uuml;t&uuml;n bunlar maddi meselelerde nefis ve ruh &uuml;zerinde etki bırakmanın apa&ccedil;ık &ouml;rnekleridir. &Ouml;yle ki psikoloji ve psikanaliz, iki etken ve pozitif bilim olarak kabul edilmiştir. (Mekarim Şirazi, 289/5: 1377)</p>\n\n<p>\n	Şeyh-ur Reis, ariflerin yaptıkları harikulade işlerin akli izahını yaparken ş&ouml;yle demiştir:</p>\n\n<p>\n	Bir arifin kendi g&uuml;c&uuml;yle ona benzer başka insanların g&uuml;c&uuml; d&acirc;hilinde olmayan bir fiil veya her hangi bir hareket ger&ccedil;ekleştirdiğini duyduğunda, b&uuml;t&uuml;n bunlarla birlikte hemen yalanlamaya kalkışmamalıyız. Muhakkak sen bunun sebebine gidecek bir yolu, muteber bildiğin doğa mekteplerinde bulacaksın&hellip; bir arifin gaipten konuşur ve konuştuğu şeyin ger&ccedil;ekleştiğini duyduğunda, m&uuml;jdeleyici ve korkutuculukla &ouml;ncelemişse, onu onayla ve ona iman getirmeni zorlaştırmasınlar. Zira doğa mekteplerinde bunun i&ccedil;in a&ccedil;ık sebepler var.</p>\n\n<p>\n	Hekim Suhreverdi ş&ouml;yle diyor: &ldquo;Enbiyanın, deprem oluşturarak yerle bir etmek, hastalıktan kurtulma, y&uuml;r&uuml;yen ve u&ccedil;anların onlara boyun eğmesi şaşılacak bir şey değildir. (77/3:1369)</p>\n\n<p>\n	Molla Sadra da ş&ouml;yle diyor: &ldquo; Bazı nefislerin ilahi kuvvete sahip olmaları ve maddi &acirc;lemin unsurlarının ona itaat etmeleri şaşırtıcı değildir.&rdquo; (355:1420)</p>\n\n<p>\n	Bu &uuml;&ccedil; b&uuml;y&uuml;k insanın s&ouml;zleri bize nefis ve iradenin beden &uuml;zerinde etkisini m&uuml;mk&uuml;n olduğunu anlatıyor. İbn Sina delil olma y&ouml;n&uuml;yle bu hakikati ş&ouml;yle beyan ediyor:</p>\n\n<p>\n	Bazen g&uuml;&ccedil; bakımından insan i&ccedil;in (durumu mutedil hal &uuml;zere iken) kendisinde tasarruf yapmak ve onu hareketlendirmekte bir sınır olur ve hedefi mahsurdur. Sonra nefsine bir hal arız olur onun g&uuml;c&uuml;n&uuml; &ouml;yle bir duruma indirger ve s&ouml;z konusu hedeften daha aşağılara getirir ki acizliğe du&ccedil;ar olur. Korku ve h&uuml;z&uuml;n gibi haletlerinin kendisi i&ccedil;in arız olmaları gibi. Veya nefsi i&ccedil;in bir hal arız olur ki onun g&uuml;c&uuml; fazlalaşır hedefi b&uuml;y&uuml;yor, &ouml;yle ki adeta onunla bağımsız hale gelir. Kızgınlık, sevin&ccedil;, mutedil durumlar ve sarhoş edici ferahlar gibi haletler bu t&uuml;rdendir. Arif i&ccedil;in bir hareketlilik inayet edildiğinde; ferahlılığın inayet edilmesi gibi perde arkasında olup a&ccedil;ığa &ccedil;ıkan yetilere d&ouml;n&uuml;şmesi acayiplik olarak karşılanmamalıdır.</p>\n\n<p>\n	Hace Nasuriddin Tusi de Şeyhur Reis ile aynı şeyleri s&ouml;yl&uuml;yor: &ldquo; &hellip; yani Ali (a.s)&rsquo;a ait olduğu s&ouml;ylenen s&ouml;z bu manadadır: Vallahi ben Hayber kalesinin kapısını beden g&uuml;c&uuml;mle a&ccedil;madım, o işi rabbani bir kuvvet ile yaptım.&rdquo;</p>\n\n<p>\n	Hasılı kelam, her bir insanın olağan durumlar karşısında olağan g&uuml;&ccedil;lerinin olduğu inkar edilemez bir hakikattir. Ama maddi olmayan şartlarda, insanın maddi cismi ve bedeninin hi&ccedil;bir şekilde farklılık g&ouml;stermemiştir, ancak onun kudreti azalıp &ccedil;oğalabilir. Mesela korku, &uuml;z&uuml;nt&uuml; ya da perişanlık halinde insan daha &ouml;nceden kendisine &ccedil;ok sıradan gelen işleri yapmada aciz kalabilir. Buna karşılık, mutluluk, neşe ve kendini hafif hissettiği anlarda, onun kudreti artar. Peygamberlerin de vahyin kaynağıyla hissi ve g&ouml;rsel irtibatı olduğundan, başka kimselerin yapmaktan tamamen aciz oldukları mucizeler g&ouml;sterebilirler. Bu y&uuml;zden Emir-el Muminin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hayber&rsquo;in kapısını maddi d&uuml;nyanın g&uuml;c&uuml;yle s&ouml;k&uuml;p yerinden &ccedil;ıkarmadım; ilahi bir g&uuml;&ccedil; ile bu işi yaptım.&rdquo;</p>\n\n<p>\n	Şu halde, hissi ve g&ouml;rsel delil ortaya koymuştur ki, olağan olmayan işlerin yapılmasında bir illet vardır, ama onun illeti maddiyat ve tabiat ile t&uuml;rdeş ve hem cins değildir. Belki nedensellik dairesi, hislerden ve duyulardan daha geniştir.</p>\n\n<p>\n	İkinci varsayım: Mucize Enbiyaların kendi yaptıkları iştir veya en azından enbiyanın nefsi onun ortaya &ccedil;ıkmasında ve g&ouml;r&uuml;lmesinde etkendir. Bu varsayım &ouml;nceki varsayımdan ortaya &ccedil;ıkmıştır, akli ve tecr&uuml;bi bulguların, bu doğrultuda ortaya &ccedil;ıkan şeye tatbik edilmesi zorunludur. Yani birinci varsayımda, nefs, irade ve şuurun manevi işler kapsamına girdiği sağlam bir şekilde beyan edilmişti, cisim de maddi işler kapsamındadır, etki etmektedir. Ama bu varsayımda nebinin ve ilahi evliyanın nefsinin y&uuml;ce &acirc;leme bağlanması, unsurlar ve maddeler &acirc;leminde &ccedil;ok b&uuml;y&uuml;k bir etki bırakmaktadır. Merhum Mutahhari bir&ccedil;ok İslam &acirc;liminin bu varsayımı kabul ettiklerini s&ouml;ylemiştir. (220/2: 1376)</p>\n\n<p>\n	İkinci varsayımın daha derinleşmesi i&ccedil;in, peygamberlerin mucizenin ortaya &ccedil;ıkışında, ger&ccedil;ekleşmesindeki rol&uuml; konusunu, meşhur kelam kitaplarında araştırmamız uygun olacaktır:</p>\n\n<p>\n	<strong>1- Eş&rsquo;aire&rsquo;nin Konumu</strong></p>\n\n<p>\n	Eşaire&rsquo;nin genel d&uuml;ş&uuml;ncesi, tevhid-i ef&rsquo;ali ve akli ve felsefi meselelerle &ccedil;atışma taraftarıdır, onlar mucizeyi direkt olarak Allah&rsquo;ın işi olarak g&ouml;r&uuml;yorlar. Şerh-i Mevakif&rsquo;te, mucize faili Muhtar&rsquo;ın (Allah) işidir ki Allah isterse bunu a&ccedil;ık&ccedil;a doğrular ve mucizeyi ortaya &ccedil;ıkarmak, bir kabiliyetin var olması şartına bağlı değildir, tıpkı n&uuml;b&uuml;vveti bağışlamanın, nebinin istidadının bulunması ve hazır olması şartına bağlı olmaması gibi. Bu hikmet ve felsefenin tam tersi bir g&ouml;r&uuml;şt&uuml;r. (251/8: 1419) Ama bunların yanı sıra, ayetlerin zahiri ve temiz vicdanlar, en azından bazı mucizelerin meydana gelişinin, bizzat peygamberin eliyle olduğuna şahitlik etmektedir, Eş&rsquo;aire&rsquo;nin bir kısmı da mucizelerin meydana gelişinde peygamberin kendisinin etkisi olduğunu itiraf etmişlerdir. (Gazali, Tarihi belli değil: 238)</p>\n\n<p>\n	Fahrur Razi bu konuda şunları s&ouml;ylemektedir: İnsan iki g&uuml;ce sahiptir: biri, d&uuml;ş&uuml;nce g&uuml;c&uuml;d&uuml;r ki, kemale ulaştığında, soyut &acirc;lemden bazı anlaşılabilir suretler ona aşik&acirc;r olur ve gaybın kaynağı onun i&ccedil;in aydınlanır. Diğer g&uuml;&ccedil;, ameli g&uuml;&ccedil;t&uuml;r ki, cisimler &acirc;leminde tasarruf edebilme ve tesir etme g&uuml;c&uuml;n&uuml; bulur ve garip ve harikulade fiiller ondan sadır olur. (127/9: 1420)</p>\n\n<p>\n	Elbette bir kısım kelamcılar, mutlak bir şekilde mucize Allah&rsquo;ın işidir ve bu mutlaklıkta enbiyanın etkilerinin olmadığını sonucu &ccedil;ıkmamaktadır demektedirler. Yani, enbiyanın mucizenin meydana gelmesindeki m&uuml;stakil ve tamamlayıcı illiyetini reddetmek i&ccedil;in yeterli değildir.</p>\n\n<p>\n	<strong>2- Mutezile&rsquo;nin Konumu</strong></p>\n\n<p>\n	Mutezile akılcı ekollerin en &ouml;nemlilerinden biri olmakla beraber, bazı fakt&ouml;rlerden dolayı &ndash; ki bu fakt&ouml;rleri konuşmanın yeri burası değildir &ndash; eserleri ve d&uuml;ş&uuml;ncelerine onların kendi beyanlarından ulaşmak fazla m&uuml;mk&uuml;n olmadığından, daha &ccedil;ok onların fikri d&uuml;şmanlarının (Eş&rsquo;aire) diliyle nakledilmiştir.</p>\n\n<p>\n	Onlar &ldquo;bir olandan ancak bir sadır olur&rdquo; gibi akli kurallara &ouml;nem verirler, ilk yapanın dışında, diğer meydana gelenleri Allah&rsquo;ın vasıtalarla yaptığı iş olarak g&ouml;r&uuml;rler. Bu y&uuml;zden bunlara g&ouml;re mucize Allah&rsquo;ın vasıtasız yapmış olduğu bir iş olamaz. (Abdulcebbar Mutezili, 23/9: 1957)</p>\n\n<p>\n	3- İmamiye&rsquo;nin ve İslam Hekimlerinin Meşhur Konumu</p>\n\n<p>\n	Ebu Nasir Farabi&rsquo;den ( 257 &ndash; 339 h.k.) Şeyh-ul Reis&rsquo;e (370 &ndash; 427 h.k), İbn R&uuml;şd&rsquo;den (520 &ndash; 595 h.k.),ta Şeyh Suhreverdi&rsquo;ye (549 &ndash; 587 h.k.), Molla Sadra&rsquo;dan ( 979 &ndash; 1050 h.k.) Feyyaz&rsquo;a (1045 &ndash; 1121 h.k), Feyz Kaşani&rsquo;ye (1006 &ndash; 1091 h.k.) ve Molla Hadi Sebzevari&rsquo;ye (1212 &ndash; 1279 h.k.) kadar hepsi, evliyanın ve nebilerin nefislerinin, mucizenin meydana gelmesine etki eden bazı &ouml;zellikleri olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Hekim Sebzevari, Resul-&uuml; Ekrem&rsquo;in manevi sıfatlarının a&ccedil;ıklamasından sonra, mucizenin kaynağını peygamberin şahsında, &uuml;&ccedil; g&uuml;c&uuml;n var olmasıyla a&ccedil;ıklayarak ş&ouml;yle diyor: kuvvei allame ( ilmi g&uuml;&ccedil;), kuvvei amale (aktif ve faal g&uuml;&ccedil;) ve kuvvei hassas (y&uuml;ce bir idrak). (Tarihi belli değil: 217)</p>\n\n<p>\n	Allame Tabatabai de harikulade işlerin irdelenmesi ve ispatı i&ccedil;in &ccedil;aba g&ouml;stererek ş&ouml;yle diyor: Hi&ccedil;bir teredd&uuml;d&uuml;m&uuml;z&uuml;n olmaması gereken bir diğer şey de şudur ki, b&uuml;t&uuml;n bu harikulade olaylarda şahısların da dehaletlerinin olduğunu ve aynı zamanda, maddi h&uuml;k&uuml;mlerle irtibatlı yahut madde &ouml;tesiyle korunmuş olmalarıdır. Bunun manası, meydana gelen bu olayların her birinde, failin şahsının irade ve şuuru dehalet etmiştir. (121: 1363)</p>\n\n<p>\n	Yine el Mizan tefsirinde ş&ouml;yle buyurmaktadır: Adet &uuml;st&uuml; olayların t&uuml;m&uuml;, ister kendilerine mucize denilsin, ister sihir ve ister bunlar dışında başka şeyler; Allah&rsquo;ın evliyalarının kerametleri, riyazet ve m&uuml;cahede ile kazanılan diğer &ouml;zellikler olsun b&uuml;t&uuml;n bunlar nefsani g&uuml;&ccedil;lere dayanmakta ve iradi iktizalardır... Dolayısıyla nebilerin getirmiş oldukları mucize t&uuml;r&uuml;ndeki ayetler ve bunların onlardan sudur etmesi, sadece değerli ve şerif nefislerinde bulunan m&uuml;essir ilkelere (yetilere) aittir ki bu yetilerde kendi tesirini g&ouml;stermekte bir izne bağlılar.</p>\n\n<p>\n	&Uuml;stat Mutahhari de ş&ouml;yle demektedir: Mucize, mucizeyi yapan kimsenin ger&ccedil;ekte alemin k&uuml;lli ruhuna bağlanması ve &acirc;lemin k&uuml;lli ruhuna bağlanarak, bu alemdeki kanunlar &uuml;zerinde tasarruf etmesidir. Bu tasarrufu da kanunların dışına &ccedil;ıkması manasına gelmez, kanunları kendi kontrol&uuml;ne alması anlamına gelir; kanunları kendi kontrol&uuml;ne aldığı zaman, bu olağan &ouml;rfi kanunların dışına &ccedil;ıkabilir ama kanunların bizzat kendisiyle &ccedil;elişmez.</p>\n\n<p>\n	Bir kısım kimseler de şu şekilde a&ccedil;ıklamalarda bulunmuşlardır: bazı mucizeler, sadece Allah&rsquo;ın irade ve emrine dayanmaktadır ve bu mucizelerde Enbiyaların hi&ccedil;bir dehaleti yoktur. Tıpkı Musa Kelimullah&rsquo;ın asasının yılana d&ouml;n&uuml;şmesi gibi, &ccedil;&uuml;nk&uuml; eğer Musa&rsquo;nın (a.s) kendi nefsi ve ruhi g&uuml;c&uuml;n&uuml;n asasının yılana d&ouml;n&uuml;şmesinde gerektirici ve sebep olucu bir etkisi olsaydı ve sadece Allah&rsquo;ın iznini bekleseydi, yılandan korkup ka&ccedil;mak ki kendisi bu işte etkili olsaydı anlamsız olacaktı. Ama bazı durumlarda enbiya ve imamların nefsi mertebeleri ve kabiliyetleri mucizenin hazırlanmasında ve gerekli zeminin oluşturulmasında etkisiz değildir. (Sefayi, 28/2: 1375)</p>\n\n<p>\n	Peygamberler, g&uuml;&ccedil;l&uuml; nefs ve irade ile ve aynı zamanda Allah&rsquo;la irtibatları sayesinde, tabii illetler ve sebepler &uuml;zerinde tasarrufta bulunup, ele ge&ccedil;irerek, tekvini velayetleriyle mucize ger&ccedil;ekleştirebilirler. Tabii olay ve refleksleri hızlandırmak, sebepler nizamına ve illetlere aykırı bir durum değildir. Tıpkı g&uuml;n&uuml;m&uuml;zde bilim adamlarının tarafından tarım alanında bitkilerin yetişme s&uuml;resini en aza indirerek en bereketli &uuml;r&uuml;n&uuml; almak i&ccedil;in yaptıkları hızlandırıcı değişim ve d&ouml;n&uuml;ş&uuml;mler gibi.</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Asıl problem, mucizenin, normal olanın dışında, olağan olaylar ve nedensellik kanununun tersine bir iş olmasıdır. O halde akılla bağdaşmayan ve hatta akıl ile &ccedil;atışan bir şeydir ve eğer bu nizam ile uyumluysa, şu durumda olağan &uuml;st&uuml;nl&uuml;ğ&uuml; nerededir?</p>\n\n<p>\n	Bu problemin esası, bir hata yahut yanlışın &uuml;zerine bina edilmesidir. Bu yanlış, nedensellik ve felsefenin k&uuml;lli kanunlarıyla, tabii ve &ouml;rfi nizamın nedenselliğini birbirine karıştırmaktır. Olması imk&acirc;nsız bir şeyin meydana gelmesi, nedensellik ve felsefenin ve matematiğin k&uuml;lli kanunlarını bozmak demektir ki, harikul adet bu anlamda değildir. Murat edilen şey, maddi ve tabiata ait nedensellik nizamını bozarak değiştirmektir. Bu ise olası bir şeydir ve aynı zamanda şaşırtıcıdır da.</p>\n\n<p>\n	Felsefenin k&uuml;lli kanunlarının s&ouml;ylediği şey, hi&ccedil;bir malul yaratılış &acirc;leminde illet olmadan meydana gelemez. Tabii kanun ve deneysel bilim de ş&ouml;yle diyor: ısı her zaman ateşin akabinde meydana gelir. Ama acaba bu ikisi arasındaki (ateş ve ısı) bağlantı tekvini, zaruri ve karşı konulamaz bir şekilde mi kurulmuştur? Acaba ısının sadece ateşe has bir netice olduğu iddia edilebilir mi?</p>\n\n<p>\n	Akıl diyor ki, her meydana gelen şey bir meydana getirene muhta&ccedil;tır. Ama meydana gelen ve meydana getiren şeyin teşhisi, deneysel bilimlere bırakılmış, deneysel bilimlerin dayanağı da &ccedil;eşitli araştırma ve g&ouml;zlemlere dayanmaktadır ve araştırma da mantığa dayalı değil, ş&uuml;phe g&ouml;t&uuml;rmeyen yakine g&ouml;t&uuml;rmek olarak tanımlanmıştır.</p>\n\n<p>\n	Eğer diğer noktadan probleme bakılırsa, &ccedil;ok a&ccedil;ık bir şekilde problemin baş g&ouml;stermesi, bu iki konu arasındaki hata, yanlış esasına dayandığı g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	1- Mucize bir illete bağlı değildir; bunun manası, insanların nezdinde olağan, bilinen illet yoktur s&ouml;z&uuml; doğru ve problemsiz bir s&ouml;zd&uuml;r ve mucizenin bu t&uuml;rden bir şey olmasıdır.</p>\n\n<p>\n	2- Mucize mutlak olarak bir illete bağlı değildir; bunun manası ise, sıradan, maddi ve maddi olmayan illet yoktur ve mucize de bu t&uuml;rden bir şeydir.</p>\n\n<p>\n	Burada bir soru g&uuml;ndeme gelmektedir, eğer mucizeler, bir illete dayanıyorlar ise, beşerin zamanın ge&ccedil;mesiyle bu mucizelerin illetlerini keşfederse ve enbiyanın yaptığı harikulade işler mucize olmaktan &ccedil;ıkarsa ve sıradan halk aynı şekilde mucizeleri yapma g&uuml;c&uuml;ne ulaşırsa? Bunun cevabı ş&ouml;yledir:</p>\n\n<p>\n	Evvela, beşerin ilminin kesinlikle yaratılışın b&uuml;t&uuml;n illetlerine, sırrına ve remzine ulaşacağını s&ouml;ylemek, delilsiz mesnetsiz bir iddia ve s&ouml;zd&uuml;r. Hatta eğer, bir konuda bile m&uuml;spet bilim harikulade bir şeyin illetini keşfetse bile, b&ouml;ylesi bir gelişme mucizenin yararına olacaktır. &Ccedil;&uuml;nk&uuml; onun m&uuml;mk&uuml;nl&uuml;ğ&uuml;n&uuml; ve ger&ccedil;ekleşmesini kesin ve ulaşılabilir kılacaktır ve &ouml;te yandan, deneysel bilim peygamberin de bu mucizeyi ger&ccedil;ekleştirirken, keşfolunan bu illetten yararlanmış olduğuna h&uuml;kmedemez.</p>\n\n<p>\n	İkinci olarak, illetin me&ccedil;hul ve m&uuml;phem olması, mucizenin esası veya bir par&ccedil;ası değildir. Aksine mucize, bu a&ccedil;ıdan mağlup edilemez illetlere dayanan ve bunun izlerini taşıyan, ilahi bir kaynaktan sadır olan şaşkınlık verici bir iş ve ayettir. Biz bilinen ve tanımlanan kanunlara uymayan her hadiseyi mucize olarak adlandıramayız. Ancak, mağlup edilemez illete dayanan olağanın dışındaki hadiseler mucizedir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, farz edelim ki, beşeri imk&acirc;nlar mucizenin kendisini meydana getirmek gibi, mucizenin asli illetine ulaştı, bu gelişme o işin kendi asrında mucize olarak kabul edilmesini engellemez. &Ccedil;&uuml;nk&uuml; her mucizenin ana hedefi, kendi zamanında bu mucizeyi meydana getirenin ilahi peygamber olduğunu, vahyin kaynağıyla bağlantısının olduğunu, iddiasının ger&ccedil;ek olduğunu ispatlamaktır.</p>\n\n<p>\n	G&ouml;r&uuml;len o ki, mucize ile ilgili pek &ccedil;ok bahislerde, mucizenin kendisinden gaflet edilip, meselenin ana ekseni mucizenin oluşturan etken bağlamında kurulmuştur.</p>\n\n<p>\n	Mesela, konu ş&ouml;yle ele alınmıştır, acaba mucize direkt olarak Allah&rsquo;ın işi midir yoksa Enbiyaların kendi yaptıkları bir iş midir tıpkı, meleklerin &ccedil;eşitli memleketlerde İslam ordusuna yardım i&ccedil;in nazil olması, Kur&rsquo;an&rsquo;ın ve diğer semavi kitapların n&uuml;zul&uuml;, Hz. İsa&rsquo;nın (a.s.) babasız d&uuml;nyaya gelmesi gibi&hellip; Hi&ccedil; ş&uuml;phe yok ki, Allah vasıtasız olarak yapmış yahut en azından peygamberin kendisi mucizenin asıl sahibi değildir, Hz. İsa (a.s) hen&uuml;z doğmamışken, tekvinde ve kendi doğumunda bir etkiye sahip olabilir?</p>\n\n<p>\n	Asanın yılana d&ouml;n&uuml;şmesi, hastalara şifa vermek, hayvanlarla konuşmak, ateşten zarar g&ouml;rmemek&hellip; gibi mucizeler, Enbiyaların nefs ve irade olarak asgari &ouml;l&ccedil;&uuml;de etki ettiği mucizelerdir.</p>\n\n<p>\n	Aynı şekilde, Nuh&rsquo;un (a.s) mucizesi olan yağmurun ve tufanın inmesi, Hz. İsa&rsquo;nın (a.s.) beşikteyken konuşması, Kur&rsquo;an-ı Kerim&rsquo;in fesahat ve belağatın doruklarında olması gibi mucizelerin, s&ouml;z konusu felsefi ve akli kanunlarla bir &ccedil;elişkisi yoktur, zahir ve batın bu t&uuml;r işleri zati itibariyle imk&acirc;nsız bir karmaşa olarak g&ouml;rmez. Belirli bir zamanda, belirli bir şahıs ile &uuml;stelik zorunluluk halinde meydana geldiler, bu iş harikulade bir iştir.</p>\n\n<p>\n	Ama ayın ikiye ayrılması, Nil nehrinin yarılması, Saba Melikesinin tahtının taşınması, kayanın i&ccedil;inden deve yavrusunun &ccedil;ıkması gibi mucizeler&hellip; Zahirde aklın ve felsefenin edinimleriyle &ccedil;elişmektedir. Bununla birlikte meseledeki asıl problem, mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değil, aksine t&uuml;r&uuml;ne ve &ouml;zel fertlere y&ouml;nelik bir mucize olduğunda, herhangi bir a&ccedil;ıklama getirilememesine rağmen, mucizenin t&uuml;m&uuml; değil, yalnızca mucizenin bir kısmı ink&acirc;r edilmektedir.</p>\n\n<p>\n	Bir diğer nokta ise, konunun kaderine etki eden mucizelerin bir taksim ile iki t&uuml;rl&uuml; olmalarıdır:</p>\n\n<p>\n	Birincisi, hissi ve duyusal olan mucizeler, tıpkı ağa&ccedil;tan bir asanın yaşayan bir yılan d&ouml;n&uuml;şmesi, kayadan deve yavrusunun &ccedil;ıkması gibi&hellip;</p>\n\n<p>\n	İkincisi, akli ve teorik mucizeler, &ccedil;oğunluğu Kur&rsquo;an-ı Kerim&rsquo;in mucizeleri gibi, gaybi, ilmi, fesahat ve belağat ile ilgili haberler&hellip;</p>\n\n<p>\n	Bu problem, mucize ve peygamberlik iddiasında bulunan kimse arasında bir bağlantının olmaması ve mucizelerin sadece birebir, ikna şeklinde ve genelin kabul&uuml;d&uuml;r ve bazı mucizeleri (hissi ve duyusal) kapsar. Ancak daha &ccedil;ok akli ve teorik olan diğer bazı mucizeler, daha &ccedil;ok akla hitap etmektedir. Bunlar delillere ve burhanlara dayalı olabilirler. Bu y&uuml;zden, s&ouml;z konusu edilen problem de asla ve mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değildir, sadece bazı tezah&uuml;rlerine y&ouml;neliktir.</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Mecid.</p>\n\n<p>\n	İbn R&uuml;şd, Muhammed bin Ahmet Ebul Velid, tarihsiz, ElTehafetul Tehafet, taş baskı, basım yeri belli değil.</p>\n\n<p>\n	İbn Sina, Ebu Ali H&uuml;seyin bin Abdullah, 1404, el İşarat ve el Tenbihat, şerh Muhakkik Tusi, Kum, Maraşi k&uuml;t&uuml;phanesi.</p>\n\n<p>\n	_________ 1405, el İlahiyat, Tahkiki İbrahim Medkur, Kum,: M&uuml;essesetul Camia, Mektebe el Maraşi.</p>\n\n<p>\n	_________ 1363, el Mebde vel Mead, Tahran, Danişgahi Tahran.</p>\n\n<p>\n	Ebul Hasani, Ali Munzer, 1384, Şeyh İbrahim, Tahran, M&uuml;essesetul Mutalaat.</p>\n\n<p>\n	Ebu Hatem el Razi, Ahmet bin Hemdan, 1397, i&rsquo;lam el Nubuvvet, Tahkik Selah Savi, Tahran, Enc&uuml;men-i Felsefe.</p>\n\n<p>\n	Azadegan, 1325, Sufigeri, &uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran.</p>\n\n<p>\n	İstis, Vet, 1367, İrfan ve Felsefe, terc&uuml;me: Bahauddin Hurremşahi, Tahran, Suruş.</p>\n\n<p>\n	İbn Numan, Muhammed, 1393, el İtikadiye, Tahran, Mekteb el Rezevi.</p>\n\n<p>\n	İci, Abdurrahman bin Ahmet, tarihsiz, el Mevakif fi ilmi Kelam, Alem-ul K&uuml;t&uuml;b, Beyrut.</p>\n\n<p>\n	Bakılani, Kadı Ebubekir, 1407, el İnsaf fi ma Yecibul İtikat, Beyrut, Alem-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Behrani, Meysem bin Ali bin Meysem, 1406, Kavaidu el Meram fi ilmi el Kelam, Kum,</p>\n\n<p>\n	Mektebe el Maraşi.</p>\n\n<p>\n	Bağdadi, ebu Mansur Abdulkahhar, 1367, el Fark beynel Fırak basım yeri belli değil, Neşr el Sekafe.</p>\n\n<p>\n	_________ 1417, Kitabi Usuli Din, Beyrut, Dar-ul Fikr.</p>\n\n<p>\n	Testeri, Kadı, Nurullah, tarihi belli değil, Ehkak-ul Hak, Talik-i Necefi Maraşi, Tahran, el İslamiye.</p>\n\n<p>\n	Taftazani, Saadeddin, 1409, Şerh-ul Mekasid, Kum, İntişarat-ı Razi.</p>\n\n<p>\n	_________ 1407, Şerh-ul Akaid el Nesefiye, Tahkik Ahmet Seka, Mısır, Mekteb el k&uuml;lliyat el Ezheriye.</p>\n\n<p>\n	Cahiz, &Ouml;mer bin el Bahr, 1411, Hucec el Nubuvvet, (Resail el Cahiz), c.3 Tahkik Abdulselam Harun, Beyrut, Darul Cil.</p>\n\n<p>\n	Curcani, Seyyid Şerif Ali bin Muhammed, 1419, Şerh-ul Mevakif, Beyrut, Darul K&uuml;t&uuml;b el İlmiyye.</p>\n\n<p>\n	Caferi, Muhammed Taki, 1368, Terc&uuml;me ve Tefsiri Nehc-ul Belağa, basım yeri belli değil, Defteri Neşri Ferheng.</p>\n\n<p>\n	Cevad Amuli, Abdullah, 1378, Kur&rsquo;an der Kur&rsquo;an, Kum, İsra.</p>\n\n<p>\n	Cuveyni, imam el Haremeyn, 1405, el İrşad ila Kavatii Edille, Beyrut, M&uuml;essesatu Sekafiyye.</p>\n\n<p>\n	Halebi, ebu Salih, Taki bin Necm, 1417, Takrib ul Mearif, Tahkik Fars Hasun, basım yeri belli değil, Muhakkik.</p>\n\n<p>\n	Hilli, Hasan bin Yusuf, 1407, Keşf&rsquo;ul Murad, Kum, Camiayi M&uuml;derrisin.</p>\n\n<p>\n	________ 1416, Menhic&rsquo;ul Yakin, Tahkik Muhammed Rıza Ensari, basım yeri belli değil, Neşri Muhakkik.</p>\n\n<p>\n	Hurremşahi, Bahaeddin, 1376, Seyr-i bi S&uuml;luk, Tahran, Nahid.</p>\n\n<p>\n	Razi, Fahreddin Muhammed bin &Ouml;mer, 1405, Telhis el Mehsel, Beyrut, Dar-ul Ezva&rsquo;.</p>\n\n<p>\n	_________ 1411, Kitabu Mehsel, Tahkik H&uuml;seyin Atayi, Kahire, Dar-ul Teras.</p>\n\n<p>\n	_________ 1364, el Berahin fi ilm-ul Kelam, Tahran: Danişgahi Tahran.</p>\n\n<p>\n	_________ el Metalib-ul Aliye minel İlmu İlahi, Tahkik Muhammed Şahin, Beyrut, Dar-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Rabbani, Gulpeyegani, Ali, tarihi belli değil, İzahul Murad fi Şerhil Murad, Merkezi M&uuml;d&uuml;riyeti İlmiyeyi Kum, M&uuml;essesei İmam Sadık (kitap&ccedil;ık).</p>\n\n<p>\n	Rızai, İsfahani, Muhammed Ali, 1370, Pejohiş der İcazi İlmi Kur&rsquo;an, Kitabı M&uuml;bin.</p>\n\n<p>\n	Z&uuml;mr&uuml;diyan, Ahmet, 1368, Hakikati Ruh, Tahran, Defteri Ferhengi İslami.</p>\n\n<p>\n	Jilson, Atin, 1366, Ruhi Felsefe der Kuruni Vusta, Terc&uuml;me, Daveri, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Subhani, Cafer, 1370, Menşurul Cavid, Kum, M&uuml;essesei İmam Sadık.</p>\n\n<p>\n	_________ 1411, el İlahiyat, c.2, Kum, Merkezi Alemi Deresat.</p>\n\n<p>\n	Sebzevari, Molla Hadi, 1422, Şerh el Menzume, Kum, Mustafavi.</p>\n\n<p>\n	_________ Tarihi belli değil, Resaili Hekim Sebzevari, Tashihi Aşitiyani, Kum, Usve.</p>\n\n<p>\n	Saidi Ruşen, Muhammed Bakır, 1379, Mucize Şinasi, Tahran, Pejohişgahi Ferheng ve Endişe.</p>\n\n<p>\n	Suhreverdi, Şehabeddin &Ouml;mer, 1369, Mecmuayi Musnefat, c.1 ve 3, Tashihi H&uuml;neri Korbin, Tahran.</p>\n\n<p>\n	Şeraiti, Muhammed Taki, Tarihi belli değil, Vahiy ve N&uuml;b&uuml;vvet, basım yeri belli değil, H&uuml;seyniyeyi İrşad.</p>\n\n<p>\n	Şehristani, Abdulkerim, Tarihi belli değil, el Milel ven Nihal, Kum, Menşurat el Rıza.</p>\n\n<p>\n	Sadreddin Şirazi, Muhammed bin İbrahim, 1360, el Şevahid el Rububiyye, Meşhed, Merkezi Neşri Danışgahi.</p>\n\n<p>\n	_________ 1420, el Mebde vel Mead, Beyrut, Dar-ul Hadi.</p>\n\n<p>\n	_________ 1981, el Hikmet ul Mutealiye, Beyrut, Dar-ul İhya el Teras el Arabi.</p>\n\n<p>\n	_________ 1367, Şerh-i Usul-i Kafi, Tashihi Hacevi, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Sefayi, Seyyid Ahmed, 1375, İlm-u Kelam, Tahran, Danışgahi Tahran.</p>\n\n<p>\n	Tabatabai, Muhammed H&uuml;seyin, 1372, el Mizan fi Tefsiril Kur&rsquo;an, Tahran, Dar-ul K&uuml;t&uuml;b&uuml;l İslamiye.</p>\n\n<p>\n	_________ 1363, İ&rsquo;cazi Kur&rsquo;an, Viraste mir ez Muhammed, Tahran, Neşri Reca.</p>\n\n<p>\n	_________ Tarihi belli değil, İ&rsquo;caz ez Nezeri Akl ve Kur&rsquo;an, Kum, Neşri Fahte.</p>\n\n<p>\n	_________ 1381, Nihayetul Hikme, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Tusi, Nasreddin, 1416, Kavaidul Akaid, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1408, Telhisi Mehsel, Beyrut, Dar-ul Ezva.</p>\n\n<p>\n	_________ 1409, el Tibyan fi Tefsiril Kur&rsquo;an, basım yeri belli değil, Mektebul A&rsquo;lam.</p>\n\n<p>\n	Abdulcabbar Mutezili, Ahmed, 1958, el Meğna? fi Ebvabil Tevhid vel Adl, Tahkik Muhammed Kasım ve İbrahim Medkur, Mısır, Dar-ul K&uuml;t&uuml;b</p>\n\n<p>\n	_________ 1422, Şerhul Usul el Hamse, Talik Ahmed bin H&uuml;seyin, Beyrut, Dar-ul İhya el Teras.</p>\n\n<p>\n	Askeri, Seyyid Murteza, 1414, Akaid el İslam, Tahran, Şirketu Tevhid.</p>\n\n<p>\n	İlmulhuda, Ali bin H&uuml;seyin, 1414, Şerhi el Cemel?? El İlm vel Amel, Tashih Yakubi Meraği, basım yeri belli değil, Dar-ul Usve.</p>\n\n<p>\n	________ 1411, el Zahire fi İlmi Kelam, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Gazali, ebu Ahmed, Muhammed, tarihi belli değil, Tehafetul Felasefe, Terc&uuml;me, Ali Asğar Hikmet, Kahire, Dar-ul Mearif.</p>\n\n<p>\n	Farabi, ebu Nasr Muhammed, 1405, Fusus el Hikem, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Feyz Kaşani, Muhsin, tarihi belli değil,İlm el Yakin, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Kadridani Karameliki, Muhammed Hasan, 1381, Mucize der Kalemroyi Akl ve Din, Kum, Tebliğati İslami.</p>\n\n<p>\n	Lahici, Abdulrezzak, 1372, Guheri Murad, Tashih Zeynelabidin Kurbani, Tahran, Vezareti Ferheng.</p>\n\n<p>\n	Meclisi, Muhammed Bakır, Tarihi belli değil, Biharul Envar, Beyrut, M&uuml;essesetul Vefa.</p>\n\n<p>\n	Mutahhari, Murteza, 1420, Mecmuei Asar, c.4, Kum, Sadra.</p>\n\n<p>\n	_________ 1421, , Mecmuei Asar, c.1, Kum, Sadra.</p>\n\n<p>\n	_________ 1376, Aşinayi ba Kur&rsquo;an, Tahran, Sadra.</p>\n\n<p>\n	_________ 1378, Velaiha?? ve Velayetha, Sadra, &Ccedil;ap Heftom.</p>\n\n<p>\n	Mekarim Şirazi, Nasır, 1377, Peyami Kur&rsquo;an, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1364, Tefsiri Numune, Tahran, Dar-ul Kutubil İslamiye.</p>\n\n<p>\n	Mevlana, Celaleddin Muhammed Belhi, 1378, Mesnevi-i Manevi, Defteri Evvel.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Her canlı şeyi sudan yarattık&rdquo; Enbiya 30, &ldquo;Allah g&ouml;k y&uuml;z&uuml;nden su indirdi, &ouml;l&uuml;m&uuml;nden sonra yer y&uuml;z&uuml;n&uuml; onunla diriltti&rdquo; Nahl 65.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;&Ouml;yleyse melekler y&uuml;zlerine ve arkalarına vura vura canlarını aldıkları zaman&hellip;&rdquo; Muhammed 27.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Mucize ve Nedensellik Kanunu','','publish','closed','open','','mucize-ve-nedensellik-kanunu','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3215',0,'post','',0),(3216,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Dr. Abdulkerim Biazar Şirazi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Son zamanlarda, Peygamber (s.a.a) Ehlibeyt (a.s) ve salih evliyalara tevess&uuml;l hakkında M&uuml;sl&uuml;manlar arasında şiddetli ayrılıklar meydana gelmiştir. &Ouml;yle ki tevess&uuml;le karşı &ccedil;ıkanlar, tevess&uuml;l&uuml; kabul edenleri şirkle itham etmiş, tevess&uuml;l&uuml; kabul edenler ise onları, Peygamber ve pak Ehlibeyti&rsquo;ne d&uuml;şmanlıkla su&ccedil;lamıştır. Sonu&ccedil;, her iki tarafta meydana gelen şiddetli taassup nedeniyle yabancıların İsl&acirc;m &uuml;lkelerine tasallutu olmuştur. Burada tevess&uuml;l konusu ve niteliği tenkit ve incelenmeye &ccedil;alışılmıştır.</p>\n\n<p>\n	<strong>Tevess&uuml;l&uuml;n Tanımı</strong></p>\n\n<p>\n	Tevess&uuml;l s&ouml;zl&uuml;kte yaklaşma ve bir şeyin vesilesiyle maksuda ulaşabilme anlamına gelir. &rdquo;vesele ilallah&rdquo; yani &ldquo;yaptığı bir işle Allah&rsquo;a yakınlaştı&rdquo; ve &ldquo;vasıl&rdquo;, Allah&rsquo;ı isteyen, O&rsquo;na rağbet eden anlamına gelir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Alusi Bağdadi&rsquo;ye g&ouml;re &ldquo;vesile&rdquo;, &ldquo;feile&rdquo; vezninden olup kendisine tevess&uuml;l edilerek, Allah&rsquo;a yakınlaşma talebidir. İtaat ve g&uuml;nahların terkiyle &rdquo;vesele ila keza&rdquo; yani bir şeyle ona yakınlaşmak istedi.</p>\n\n<p>\n	Maide suresi 35. ayette s&ouml;ylenildiği gibi &ldquo;ittegullah&rdquo; g&uuml;nahları terk emridir. Dolayısıyla sonrasında gelen c&uuml;mle &rdquo;ibtegu ileyhi&rsquo;l-vesile&rdquo; de itaat emridir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Rağıp İsfahani ve Allame Seyid Muhammed H&uuml;seyin Tabatabai&rsquo;ye g&ouml;re &ldquo;el-vesile&rdquo;, rağbet g&ouml;ren bir şeye ulaşmaktır. Allah&rsquo;a vesile kılmanın hakikati, O&rsquo;nun yoluna riayet ederek ilim ve ibadetle şeriat yolunu katetmektir. Bu vesile Allah ile kul arasında manevi irtibattır. Hadiste &ldquo;el-vesile&rdquo;, cennette sadece bir kişiye ihtisas edilen bir makama ıtlak olunur.</p>\n\n<p>\n	Peygamber (s.a.a), bu makamın ona ait olması i&ccedil;in &uuml;mmetinden, dua etmelerini istemiştir:</p>\n\n<p>\n	&rdquo;Cennette bir makam olan bu vesilenin bana verilmesi i&ccedil;in dua edin.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	<strong>Peygamberlere ve Evliyalara Onlar Hayattayken Tevess&uuml;l Etmek</strong></p>\n\n<p>\n	İbn Abdulvahhab ve diğer selefi &acirc;limlere g&ouml;re mahl&ucirc;ktan yardım istemek, insanın savaşlarda veya kudretlerinin yettiği şeylerde yardım istediği gibi g&uuml;&ccedil; ve kudretleri d&acirc;hilinde caizdir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Alusi&rsquo;ye g&ouml;re mahl&ucirc;ktan yardım dilemek, onu vesile kılmak, ondan dua istemek hi&ccedil; ş&uuml;phesiz caizdir. Tevess&uuml;l edilen şahıs hayatta ise, tevess&uuml;l eden şahıstan daha &uuml;st&uuml;n olmasına gerek yoktur. Peygamber&rsquo;in bazı ashabına buyurduğu gibi: &ldquo;Bana dua etmeyi unutma kardeşim.&rdquo;</p>\n\n<p>\n	Fakat tevess&uuml;l edilen hayatta değilse, ondan dua istemek caiz değildir. Evet, Peygamber&rsquo;in kabri başında dua etmek caizdir. &Ouml;yle ki ashap, kıbleye d&ouml;nerek Allah&rsquo;a dua ediyorlardı.</p>\n\n<p>\n	<strong>Vefatından Sonra Peygamber&rsquo;e Tevess&uuml;l</strong></p>\n\n<p>\n	İsl&acirc;m &acirc;limleri, vefatından sonra Peygamber&rsquo;e tevess&uuml;l&uuml;n meşru olması ve &ldquo;Allah&rsquo;ım! Peygamber&rsquo;inin makamı ve hakkı i&ccedil;in senden istiyorum&rdquo; demenin sahih olup olmadığında ihtilaf etmişlerdir. Bu konu hakkında &uuml;&ccedil; g&ouml;r&uuml;ş vardır.</p>\n\n<p>\n	<strong>1- Caiz Olduğu G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	İmamiye, Şafii, Maliki fakihlerinin hepsi ve Hanefi mezhebinin m&uuml;teahhirleri (son d&ouml;nem &acirc;limleri) ve Hanbeli mezheplerinden birisi, Peygamber hayattayken veya vefatından sonra bu t&uuml;r tevess&uuml;l&uuml;n caiz olduğunu kabul ederler.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Abbasi halifesi Mansur, Maliki mezhebinin İmam Malik&rsquo;e ş&ouml;yle sordu: &ldquo;Acaba Allah&rsquo;ın Peygamber&rsquo;ine mi (s.a.a) d&ouml;n&uuml;p dua edeyim yoksa kıbleye d&ouml;nerek mi?&rdquo;</p>\n\n<p>\n	Malik ş&ouml;yle dedi: &ldquo;Neden Allah&rsquo;ın Peygamber&rsquo;inden y&uuml;z &ccedil;eviriyorsun? H&acirc;lbuki o, kıyamette, senin ve baban Hz. &Acirc;dem&rsquo;in (a.s) Allah&rsquo;la olan vesilesidir. Ona d&ouml;n ve ondan şefaat iste.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Nevevi, Peygamber&rsquo;i (s.a.a) ziyaret adabının beyanında ş&ouml;yle yazıyor: &ldquo;Ziyaret&ccedil;i, Resulullah&rsquo;a (s.a.a) d&ouml;nerek ona tevess&uuml;l etmeli ve onun vesilesiyle Allah&rsquo;tan şefaat dilemeli. Bir Arap&rsquo;ın Peygamber kabri başına gelerek ş&ouml;yle dediği gibi: Selam olsun sana ey Allah&rsquo;ın Resul&uuml;, Allah&rsquo;ın Kur&rsquo;an&rsquo;da ş&ouml;yle buyurduğunu işittim:</p>\n\n<p>\n	&lsquo;Onlar da nefislerine zulmettikleri vakit sana gelerek Allah&rsquo;ın, kendilerini affetmesini isteselerdi, Peygamber de onların affını dileseydi elbette Allah&rsquo;ın t&ouml;vbeleri kabul edici rah&icirc;m olduğunu g&ouml;r&uuml;r, anlarlardı.&rsquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Daha sonra ş&ouml;yle dedi: Şimdi g&uuml;nahlarımın bağışlanması i&ccedil;in geldim ve seni Allah katında şefaat&ccedil;i ve vesile karar kıldım.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Hanbeli olan İbn Kudame, el-Muğni&rsquo;de Peygamber&rsquo;i ziyaret adabında ş&ouml;yle yazıyor: &ldquo;Kabrin yanına giderek ş&ouml;yle s&ouml;yl&uuml;yorsun: G&uuml;nahlarımdan tevbe ederek sana geldim ve seni, Allah katında vesile ve şefaat&ccedil;i karar kıldım.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Şafii olan Gazali&rsquo;de, İhya-i Ulum kitabında bir b&ouml;l&uuml;m&uuml; Peygamber&rsquo;in (s.a.a) ziyaret adabına ayırarak Allah&rsquo;a tevbe ve d&ouml;n&uuml;ş i&ccedil;in onu, kabrinde vesile ve şefaat&ccedil;i karar kılıyor. Y&uuml;z&uuml; kabre d&ouml;n&uuml;k bir halde Allah&rsquo;ı Peygamber&rsquo;in hakkına ve makamına and veriyor: &ldquo;Allah&rsquo;ım sen ş&ouml;yle buyurdun:</p>\n\n<p>\n	&lsquo;Onlar da nefislerine zulmettikleri vakit sana gelerek Allah&rsquo;ın, kendilerini affetmesini isteselerdi, Peygamber de onların affını dileseydi elbette Allah&rsquo;ın t&ouml;vbeleri kabul edici rah&icirc;m olduğunu g&ouml;r&uuml;r, anlarlardı.&rdquo;</p>\n\n<p>\n	Ve ayrıca ş&ouml;yle yazıyor: &ldquo;Her g&uuml;n Baki&rsquo;ye gitmesi, Peygamber&rsquo;e selam verdikten sonra, Hasan b. Ali, H&uuml;seyin b. Ali, Muhammed b. Ali ve Cafer b. Muhammed&rsquo;i (a.s) ziyaret etmesi ve Fatıma (s.a) namaz kılması m&uuml;stehaptır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>2- Tevess&uuml;l&uuml;n Mekruh Olduğu G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Ebu Yusuf, &uuml;stadı Ebu Hanife&rsquo;nin ş&ouml;yle dediğini rivayet eder: &ldquo;İnsanın Allah&rsquo;ı, Allah&rsquo;tan başka (isimleri ve sıfatları) bir şeyle &ccedil;ağırması uygun değildir. &Ccedil;&uuml;nk&uuml; Allah ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&lsquo;G&uuml;zel adlar, Allah&rsquo;ındır, o adlarla dua edin.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Peygamber ve evliyanın makamına tevess&uuml;l hakkında Ebu Hanife, Ebu Yusuf ve Muhammed Şeybani mekruh olduğunu s&ouml;ylerler. &Ccedil;&uuml;nk&uuml; hi&ccedil; kimsenin Allah &uuml;zerinde hakkı yoktur ve Allah, istediğini rahmetine d&acirc;hil eder.</p>\n\n<p>\n	İbn Abidin ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Mahl&ucirc;katın Allah &uuml;zerinde zorunlu bir hakkı yoktur. Fakat Allah, fazlıyla halk i&ccedil;in hak karar kılmıştır. Bu y&uuml;zden tevess&uuml;l duasının adabında ş&ouml;yle buyuruyor: Allah&rsquo;ım senden isteyenlerin hakkı i&ccedil;in istiyorum.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Hanefi kitaplarında da yukarıdaki rivayetten başka, Peygamber&rsquo;i vesile kılarak Allah&rsquo;a tevess&uuml;l hakkında &ldquo;hakkı i&ccedil;in&rdquo; kelimesi dışında, Ebu Hanife ve &ouml;ğrencilerine ait hi&ccedil;bir g&ouml;r&uuml;şe rastlanmamıştır.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Sonraki b&ouml;l&uuml;mde muasır Hanefi &acirc;limlerinin, Peygamber&rsquo;e tevess&uuml;l&uuml;n cevazı ile ilgili fetvalarını g&ouml;zden ge&ccedil;ireceğiz. Seyyid Muhammed Alusi Bağdadi, &uuml;stadı İbn Abdusselam&rsquo;dan ş&ouml;yle naklediyor: &ldquo;Allah&rsquo;ı, Peygamber&rsquo;ine and vermek caizdir. &Ccedil;&uuml;nk&uuml; o, &acirc;demoğullarının efendisidir. Tirmizi ve Ahmed b. Hanbel, Osman b. Huneyf&rsquo;ten hasen ve sahih olan ş&ouml;yle bir hadis nakleder: &Acirc;ma bir şahıs Peygamber&rsquo;in yanına gelerek, g&ouml;zlerimi iyileştirmesi i&ccedil;in Allah&rsquo;a dua et, der. Peygamber ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;Abdest al ve şu duayı oku: Allah&rsquo;ım senden isiyorum, rahmet Peygamber&rsquo;i olan Peygamber&rsquo;ini vesile kılarak sana y&ouml;neldim, dileğimi ve hacetimi ver. Allah&rsquo;ım onun şefaatini hakkımda kabul et.&rdquo;</p>\n\n<p>\n	&Uuml;stat Alusi Bağdadi&rsquo;ye g&ouml;re hayattayken veya vefat ettikten sonra Peygamber&rsquo;in makamına tevess&uuml;l&uuml;n bir sakıncası yoktur. &Ccedil;&uuml;nk&uuml; makam, Hak Te&acirc;la&rsquo;nın sıfatlarına d&ouml;nen bir manadır.</p>\n\n<p>\n	<strong>İsl&acirc;m &Uuml;lkelerinden 75 &Acirc;limin Peygamber ve Evliyaya Tevess&uuml;l&uuml;n Caiz Olmasıyla İlgili Fetvaları</strong></p>\n\n<p>\n	Şeyh Halil Seharenpuri, el-Muhned ale&rsquo;l-Mufenned adlı kitabında, değişik İsl&acirc;m &uuml;lkelerinden 75 Ehlis&uuml;nnet &acirc;liminin, Peygamber&rsquo;in (s.a.a) kabrine tevess&uuml;l etmenin caiz olduğu hakkındaki fetvalarını toplamıştır.</p>\n\n<p>\n	<strong>&Ouml;zet olarak ş&ouml;yledir:</strong></p>\n\n<p>\n	&ldquo;Bize ve b&uuml;y&uuml;klerimize g&ouml;re Seyyidu&rsquo;l-M&uuml;rselin&rsquo;in (s.a.a) kabrini ziyaret etmek, en b&uuml;y&uuml;k yakınlıklardan, en &ouml;nemli sevaplardan ve y&uuml;ksek derecelere ulaşmak i&ccedil;in en b&uuml;y&uuml;k vesilelerdendir. Hatta farz derecesine yakındır. Ona ulaşmak, zorluk, meşakkat gerektirse, can ve malı feda etmekten başka &ccedil;are olmasa dahi farz derecesine yakın bir desturdur. Dualarda, hayattayken veya vefatlarından sonra Enbiya, evliya, salihler, şehitler ve sadıklara tevess&uuml;l ş&ouml;yle s&ouml;ylenildiği takdirde caiz olur: &lsquo;Allah&rsquo;ım senden, falancayı vesile kılarak istiyorum, dileğimi yerine getir ve hacetimi ver.&rsquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Veya buna benzer&hellip;&rdquo;</p>\n\n<p>\n	<strong>B&uuml;y&uuml;k İmamiye &Acirc;limlerinin Tevess&uuml;l Hakkındaki G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Şeyh Tusi, Tabersi, Allame Tabatabai ve İmam Humeyni (r.a) gibi b&uuml;y&uuml;k Şia &acirc;limlerine g&ouml;re vesile, iman, Peygamber&rsquo;e sevgi ve itaat ve onun duası anlamına gelir.</p>\n\n<p>\n	Allame Tabatabai ş&ouml;yle yazıyor: &ldquo;Onu vesileyle arayın&rsquo; ayetinde ge&ccedil;en &lsquo;el-vesile&rsquo;, ubudiyet hakikatinin ger&ccedil;ekleşmesi i&ccedil;in Hak Te&acirc;la&rsquo;ya muhta&ccedil; ve m&uuml;tevazı bir şekilde y&ouml;nelmektir ki bu irtibatın gerekliliği ilim ve ameldir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Ali b. Kummi&rsquo;ye mensup olan tefsirde ş&ouml;yle rivayet edilmiştir. &ldquo;Onu vesileyle arayın&rsquo; ayeti, &lsquo;İmamı vesile kılarak Allah&rsquo;a yakınlaşın&rsquo; anlamına gelir.&rdquo; Allame&rsquo;ye g&ouml;re maksat, itaattir. Yani imama itaatle Allah&rsquo;a yaklaşın.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Peygamber (s.a.a) ve İmamların, ilahi şeriatin somut olguları ve g&uuml;zel ahlak &ouml;rnekleri oldukları a&ccedil;ıktır. Onlara itaat, Allah&rsquo;a yakınlaşma vesilesi olacaktır. Aynı şekilde Şia fakihlerine g&ouml;re şer&icirc; h&uuml;k&uuml;mlerin uygulanması da Allah&rsquo;a yakınlaşma vesilesidir. Bu y&uuml;zden Şeyh H&uuml;rr Amuli, Ayetullah Seyyid Ebu&rsquo;l-Hasan İsfahani ve İmam Humeyni gibi Şia&rsquo;nın b&uuml;y&uuml;k fakihlerinden bazıları fıkh&icirc; ve ameli ilmihallerini, Vesailu&rsquo;ş-Şia, Vesiletu&rsquo;n-Necat ve Tahriru&rsquo;l-Vesile olarak isimlendirmişlerdir.</p>\n\n<p>\n	Kendi ilmihal kitaplarını Vesiletu&rsquo;n-Necat olarak adlandıran &acirc;limlerin sayısı kırkı aşkındır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Başka bir vesile de, uygulamalı Kur&rsquo;an ve g&uuml;zel ahlak &ouml;rneği olan Peygamber (s.a.a) ve onun s&uuml;nnetinin devam ettiricisi olan itretidir.</p>\n\n<p>\n	Şii ve S&uuml;nni&rsquo;nin ittifak ettiği hadis gereğince Allah&rsquo;ın kitabı ve itret, Peygamber&rsquo;in (s.a.a) iki b&uuml;y&uuml;k emanetidir. Halk, bu ikisinin vesilesiyle ilahi h&uuml;k&uuml;m ve emirlere ve g&uuml;zel &ouml;rneklere ulaşarak Allah&rsquo;a daha yakın olacaklardır. Bunlara itaat, g&uuml;zel ameller, Kur&rsquo;an&rsquo;a ve g&uuml;zel &ouml;rneklere tabi olarak, Kur&rsquo;an, Peygamber veya itretin şefaatine layık olacaklardır. Bu manayı, Allame&rsquo;nin el-Mizan&rsquo;ının 1. cildinde m&uuml;şahede etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	O ş&ouml;yle yazıyor: &ldquo;İstedikleri kemale ulaşmak i&ccedil;in hi&ccedil;bir liyakati olmayan şahıslar, okuma yazması olmadığı halde bilgelerin bilgesi olmak isteyen gibidir. H&acirc;lbuki ne okuma yazması vardır ve ne de şefaat edenle irtibatı. Veya sahibine itaat etmek istemeyen, isyan ederken şefaatini de uman bir k&ouml;le gibidir. Bu iki &ouml;rnekte şefaatin hi&ccedil;bir faydası yoktur. &Ccedil;&uuml;nk&uuml; şefaat, m&uuml;stakil bir sebep değil, sebebi tamamlamak i&ccedil;indir. Birincisini bilgelerin bilgesi, ikincisini de isyan halindeyken sahibine yaklaştırmaz.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Evet, Kur&rsquo;an&rsquo;da a&ccedil;ık&ccedil;a yazıldığı gibi eğer bir şahıs, sorumlu olduğu h&uuml;k&uuml;mlere amel etmez, Peygamber ve İmamlara itaatle liyakat kazanmazsa, Hz. İbrahim&rsquo;in babası ve şefaat eden de Hz. İbrahim ve Peygamber dahi olsa istiğfar ve şefaatin ona bir faydası olmayacaktır.</p>\n\n<p>\n	&rdquo;Onlar i&ccedil;in, bağışlanma dilesen de dilemesen de birdir; Allah onları bağışlamayacaktır. Doğrusu Allah, yoldan &ccedil;ıkmış milleti doğru yola eriştirmez.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	<strong>Ehlis&uuml;nnet&rsquo;in Tanınmış Şairlerinin 14 Masuma Tevess&uuml;l&uuml;</strong></p>\n\n<p>\n	İbn Teymiyye ve Abdulvahhab&rsquo;dan &ouml;ncesine kadar tevess&uuml;l&uuml;n manası Allah, Peygamber ve Ehlibeytin makamlarına and vermekti ve bu Ehlis&uuml;nnet arasında tamamıyla normal ve g&uuml;zel bir olaydı.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde, Ehlis&uuml;nnet&rsquo;in tanınmış şairlerinin 14 Masuma tevess&uuml;l hakkında s&ouml;yledikleri şiir &ouml;rneklerini g&ouml;zden ge&ccedil;iriyoruz:</p>\n\n<p>\n	<strong>1- Şeyh Ecel Se&rsquo;di Şafii &acirc;limlerindendir. Şiirinde Hz. Fatımatu&rsquo;z-Zehra&rsquo;nın (s.a) evlatlarını vesile kılıyor.</strong></p>\n\n<p>\n	-Allah&rsquo;ım, Fatıma evlatlarının hakkı i&ccedil;in</p>\n\n<p>\n	-Akibetimin imanla sonu&ccedil;lanması i&ccedil;in</p>\n\n<p>\n	-Eğer isteğimi reddedersen ya da kabul</p>\n\n<p>\n	-Ben ve elim, Resul ailesinin eteğinde</p>\n\n<p>\n	<strong>2- Hacevi Kirmani, 14 Masumun makamını vesile kılıyor:</strong></p>\n\n<p>\n	-Ya Rabbi &ldquo;lev keşife&rdquo; &ccedil;imenlerinin hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi kuruyan dudakların sulanan &ccedil;i&ccedil;ekleri hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi b&uuml;y&uuml;k eşik Ali&rsquo;nin hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi hidayet hazinesinin mahzeni hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi g&uuml;neş olan Cafer Sadık hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi kelim olan Musa Kazım hakkı i&ccedil;in</p>\n\n<p>\n	-Ya Rabbi hadi olan ve &ccedil;arkı&hellip; Mehdi hakkı i&ccedil;in</p>\n\n<p>\n	<strong>3- Senai</strong></p>\n\n<p>\n	-Rabbim, Resul&uuml;n, Ali&rsquo;nin, H&uuml;seyin&rsquo;in, Hasan&rsquo;ın, Bet&uuml;l&rsquo;&uuml;n pak canı h&uuml;rmetine</p>\n\n<p>\n	-Y&uuml;reğimizi heva ve hevesten kurtar, kendinden başkasına &ccedil;evirme</p>\n\n<p>\n	<strong>4- Mevlana Halit Nakşibendi Şafilerin b&uuml;y&uuml;k &acirc;limlerindendir. İmam Rıza&rsquo;nın (a.s) ziyaretine m&uuml;şerref olur ve maruf şiirinde 14 Masuma tevess&uuml;l eder.</strong></p>\n\n<p>\n	-Canımız, &rdquo;levlak&rdquo; makamının şahı i&ccedil;in ki kalan ulu&rsquo;l-azm şahlarının komutanıdır.</p>\n\n<p>\n	-O zaman, hakkıyla o, zaman sayfalarında h&uuml;ner defterinde Hayber kapılarından bir kapıdır.</p>\n\n<p>\n	-Artık onun ismet nuruyla ki adı, dilin anahtarı ve h&uuml;nerli yiğitleri hayrete d&uuml;ş&uuml;rendir.</p>\n\n<p>\n	-O zaman zehirle yanan sinesine, hen&uuml;z &acirc;lemin iki g&ouml;z&uuml; mateminde nemlidir.</p>\n\n<p>\n	-Birde kanı haksız d&ouml;k&uuml;len Kerbela&rsquo;nın sultanına ki onun kanıyla b&uuml;t&uuml;n kanlar kırmızıdır.</p>\n\n<p>\n	-Ve o zaman siyasetinde uyguladığı adalet, bazen bir aslan, bazen de bir anneden daha iyidir.</p>\n\n<p>\n	-Halid&rsquo;e rahmet etki o, bu beyit gibi mahşer g&uuml;n&uuml;n&uuml;n zemzemelerinden korkarak titremededir.</p>\n\n<p>\n	-Şefaat ve vesilenin kabul&uuml;ne ve isteğin geri &ccedil;evrilmemesine sebep olan k&acirc;mil muhabbet gibidir. &rdquo;Allah&rsquo;ım! Seni, Peygamber&rsquo;inin makam ve menziletine and veriyorum hacetimi ver.&rdquo; C&uuml;mlesinin manası şudur: &ldquo;Allah&rsquo;ım! Peygamber&rsquo;ine olan muhabbetini, hacetimin verilmesi i&ccedil;in vesile karar kılıyorum.&rdquo;</p>\n\n<p>\n	<strong>3- Tevess&uuml;l&uuml;n Caiz Olmadığı G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	Takiyuddin İbn Teymiyye ve Hanbeli m&uuml;teahhirlerinden bazılarına g&ouml;re Peygamber&rsquo;in (a.s) kendisine tevess&uuml;l caiz değildir. Tevess&uuml;l&uuml;n &uuml;&ccedil; tane manası vardır ki onların iki tanesi, İsl&acirc;m &acirc;limlerinin ittifakıyla sahihtir.</p>\n\n<p>\n	İbn Teymiyye&rsquo;ye g&ouml;re tevess&uuml;l&uuml;n bu iki manasını ink&acirc;r eden k&acirc;fir ve m&uuml;rteddir.</p>\n\n<p>\n	1- Peygamber&rsquo;e iman ve muhabbet anlamına gelen tevess&uuml;l: &Ouml;rneğin, ş&ouml;yle s&ouml;ylediğimiz zaman &ldquo;Allah&rsquo;ım, senden Peygamber&rsquo;in Muhammed (s.a.a) h&uuml;rmetine istiyorum.&rdquo; Maksat şu olmalıdır, &ldquo;Allah&rsquo;ım senden, Peygamber&rsquo;ine olan muhabbet ve imanım hakkı i&ccedil;in istiyorum.&rdquo; &ldquo;Onu vesileyle arayın&rdquo; ayetinin manası ise, Allah&rsquo;a ve el&ccedil;isine itaatle Allah&rsquo;a yakınlaşmaktır. &Ccedil;&uuml;nk&uuml; Resule itaat eden, Allah&rsquo;a itaat etmiştir. Bu mana, b&uuml;t&uuml;n &acirc;limlere g&ouml;re caizdir. Hatta İbn Teymiyye, g&uuml;zel bir amel olarak kabul etmiş ve onu bazı sahabe, tabiin, Ahmed b. Hanbel ve diğerlerinden nakletmiştir.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	2- Tevess&uuml;l, dua ve Peygamber&rsquo;in şefaati anlamında ki buna benzer bir duayı ikinci halife de yapmıştır: &ldquo;Allah&rsquo;ım biz, kuraklıkla karşılaştığımızda sana, Peygamber&rsquo;ini vesile kılardık. Şimdi Peygamberimizin amcasını vesile kılıyoruz. &Ouml;yleyse bize yağmur g&ouml;nder.&rdquo; Kastedilen, onun dua ve şefaatidir.</p>\n\n<p>\n	3- Tevess&uuml;l, Allah&rsquo;ı Peygamber&rsquo;ine and vermek anlamındadır. Bu tevess&uuml;l&uuml;, ashap, ne Peygamber hayattayken ve ne de Peygamber&rsquo;in vefatından sonra yapmışlardır. Ebu Hanife ş&ouml;yle diyordu: &ldquo;Hi&ccedil; kimse &lsquo;Senden Peygamber&rsquo;inin hakkı i&ccedil;in istiyorum.&rsquo; demesin.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	<strong>İbni Teymiyyenin G&ouml;r&uuml;ş&uuml;n&uuml;n Tenkiti</strong></p>\n\n<p>\n	Birincisi, ashabın hi&ccedil;bir zaman b&ouml;yle dua etmedikleri iddiası onun kendi yorumudur. İkinci Halifenin, &rdquo;Sana Peygamber&rsquo;ini vesile kılardık&rdquo;tan kastının, Peygamber&rsquo;in hakkı veya kendisi olmadığı nereden bellidir? Aynı şekilde Ehlis&uuml;nnet &acirc;limlerinin bir&ccedil;oğu bu şekilde g&ouml;r&uuml;ş belirtmişlerdir ve ibarelerinin zahiri, Peygamber&rsquo;in kendisini &ccedil;ağrıştırır.</p>\n\n<p>\n	İkincisi, faraza hi&ccedil;bir sahabe, Peygamber hakkı i&ccedil;in tevess&uuml;l etmemiş ve hatta bazı sahabeler bu ameli a&ccedil;ık&ccedil;a menetmiş olsalar dahi bu, tevess&uuml;l&uuml;n haram olduğu anlamına gelmez. Bazı fakihlerin dışında ashabın g&ouml;r&uuml;ş&uuml;, Peygamber&rsquo;den nakletmedikleri s&uuml;rece h&uuml;ccet kabul edilmez.</p>\n\n<p>\n	<strong>Tevess&uuml;l&uuml;n Caiz Olmadığına Dair Selefilerin Delilleri</strong></p>\n\n<p>\n	<strong>1-Tevess&uuml;l Edilmemesi</strong></p>\n\n<p>\n	Sahabe, Peygamber&rsquo;in vefatından sonra tevess&uuml;l etmiyorlardı. İbn Teymiyye Kaide-i Delile&rsquo;de, Abdulvahhab Keşf-i Ş&uuml;behat&rsquo;ta ve Seyyid Muhammed Reşit Rıza Tefsiru&rsquo;l-Menar&rsquo;da ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Sahabe, Peygamber hayattayken ona tevess&uuml;l ediyorlardı fakat vefatından sonra hi&ccedil;bir zaman tevess&uuml;l etmediler. Aksine dua etmek i&ccedil;in Peygamber&rsquo;in kabri başında duranları bundan menediyorlardı. O halde nasıl olurda kendileri tevess&uuml;l edebilirlerdi.&rdquo;</p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	&Ouml;ncelikle eskiler, hem sahabe hem de tabiin, hayatında da vefatından sonra da Peygamber&rsquo;e tevess&uuml;l&uuml; ink&acirc;r etmemişlerdir. Aksine hatta Ehlis&uuml;nnet rivayetlerinde bulunmaktadır ki Hz. &Acirc;dem, Peygamber d&uuml;nyaya gelmeden tevbesinin kabul&uuml; i&ccedil;in ona şu şekilde tevess&uuml;l etmiştir.</p>\n\n<p>\n	&ldquo;Allah&rsquo;ım, Muhammed (s.a.a) hakkı i&ccedil;in g&uuml;nahlarımı bağışlamanı diliyorum.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	İkincisi, Beyhaki, İbn Ebi Şeybe ve aynı şekilde Ahmed b. Zeyni Dehlan, H&uuml;lasatu&rsquo;l-Kelam kitabında sahih bir hadisle ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;Halife &Ouml;mer&rsquo;in hilafeti zamanında halk kuraklıkla karşı karşıya kalır. Bilal b. Heres, Peygamber&rsquo;in kabri başına giderek ş&ouml;yle der: &lsquo;Ya Resulallah, &uuml;mmetin i&ccedil;in Allah&rsquo;tan yağmur iste &ccedil;&uuml;nk&uuml; hepsi helaketin eşiğindedir.&rsquo; Resulullah onun r&uuml;yasına gelir ve ş&ouml;yle buyurur: &lsquo;Yağmur yağacak.&rdquo;</p>\n\n<p>\n	Osman&rsquo;ın hilafeti zamanında bir şahıs, kendi hacetini Osman b. Huneyf&rsquo;e s&ouml;yler, Osman b. Huneyf ona ş&ouml;yle s&ouml;yler:</p>\n\n<p>\n	&ldquo;Abdest al, camide namaz kıl ve namazdan sonra ş&ouml;yle s&ouml;yle: &lsquo;Rabbim, rahmet Peygamber&rsquo;i olan Peygamberimizi vesile kılarak senden istiyorum. Ey Muhammed, ben seni vesile kılarak sana y&uuml;z &ccedil;evirdim ve senden hacetimi vermeni diliyorum.&rsquo; O şahıs, bu şekilde tevess&uuml;l etti ve haceti yerine geldi.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	<strong>2- İmam Ebu Hanife&rsquo;nin G&ouml;r&uuml;ş&uuml;ne Temess&uuml;k</strong></p>\n\n<p>\n	İbn Teymiyye ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Mahl&ucirc;kata and vermek haramdır. Bu Ebu Hanife&rsquo;nin mezhebine g&ouml;re de b&ouml;yledir.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	Hanefilerin imamı Ebu Hanife&rsquo;nin g&ouml;r&uuml;ş&uuml;ne yapılan istidlal iki y&ouml;nden sorunludur. Birincisi Ebu Hanife, mekruh olduğunu s&ouml;ylemiştir. Ebu Hasan Kaduri, Kerhi şerhinde bu g&ouml;r&uuml;ş&uuml; &ldquo;el-kerahet&rdquo; babında getirmiştir. Ebu Yusuf, &uuml;stadı Ebu Hanife&rsquo;nin ş&ouml;yle s&ouml;ylediğini naklediyor: &ldquo;Allah&rsquo;ı, Allah&rsquo;tan başkasıyla &ccedil;ağırmak doğru değildir.&rdquo; O, falancanın hakkı i&ccedil;in demekten hoşlanmazdı. İkincisi, Ebu Hanife&rsquo;nin deliline dikkat ettiğimiz zaman onun &ldquo;mahl&ucirc;kun, halikin boynunda hakkı yoktur&rdquo; gibi bir akli delil getirdiğini g&ouml;r&uuml;yoruz<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bu mana, hakkın k&uuml;lli olarak reddi anlamına gelmez. &Ccedil;&uuml;nk&uuml; Allah, Peygamber ve inananların haklarını kendi sorumluluğuna almış ve Kur&rsquo;an&rsquo;da ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Sonra peygamberlerimizi ve inananları b&ouml;ylece kurtarırız biz ve inananları kurtarmak, bir haktır bize.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	İbn Abidin gibi Hanefilere mensup olanlar, bu hakkı kabul etmiş fakat yine de ş&ouml;yle demişlerdir: &ldquo;Halkın, Allah&rsquo;a karşı zorunlu hakkı yoktur.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> Bu g&ouml;r&uuml;ş Hanefi mezhebinin genel bir g&ouml;r&uuml;ş&uuml; dahi olsa, sadece Hanefi fıkhına tabi olanları kapsar ve bu, diğer mezhep taraftarlarına zorla kabul ettirilemez.</p>\n\n<p>\n	<strong>3- &ldquo;Artık orada Allah&rsquo;la beraber hi&ccedil;bir kimseyi &ccedil;ağırmayın.&rdquo; Ayetine Temess&uuml;k</strong></p>\n\n<p>\n	Seyyid Muhammed Reşit Rıza gibi selefilerin, Peygamber&rsquo;in vefatından sonra ona tevess&uuml;l etmenin caiz olmadığına dair bir başka delili de şudur ki: Allah&rsquo;a yakınlaşma vesilesi, Allah&rsquo;ın halk i&ccedil;in karar kıldığı iman, amel ve dua gibi şeyler olmalıdır. Orta &ccedil;ağda Peygamber ve takvalı şahıslara tevess&uuml;l olağandı. Onları, Allah vesileleri olarak adlandırmışlardı. Onları, Allah&rsquo;la aralarında vesile karar kılıyor ve kabirleri yanında hacetlerini onlardan istiyorlardı. H&acirc;lbuki dua ibadettir. Allah Kur&rsquo;an&rsquo;da ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&rdquo;Artık orada Allah&rsquo;la beraber hi&ccedil;bir kimseyi &ccedil;ağırmayın.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> &ldquo;Allah&rsquo;tan başka &ccedil;ağırdıklarınızın hepsi de sizin gibi kuldur.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	Bu sorunun cevabında şunu bilmeliyiz ki her dua ibadet değildir. Ruhun ibadet olması nasıl m&uuml;mk&uuml;n olabilir. &Ccedil;&uuml;nk&uuml; dua, davet k&ouml;k&uuml;nden gelir ve Kur&rsquo;an&rsquo;ın bir&ccedil;ok yerinde zikredilmiştir.</p>\n\n<p>\n	&rdquo;&hellip;oğullarımızı &ccedil;ağıralım&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> &ldquo;Aranızda, birbirinizi &ccedil;ağırdığınız gibi Peygamber&rsquo;i &ccedil;ağırmayın.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bu y&uuml;zden dua, bir&ccedil;ok ayette nida (seslenmek/&ccedil;ağırmak) manasına gelir. Doğal olarak her nida dua ve her dua da ibadet değildir. Aksine dua, ibadetin ahk&acirc;mına sahip olduğu, Allah&rsquo;ın mabutluğuna ikrar, huzu ve huşu olduğu zaman ibadettir. Bunun Peygamber ve İmamlara tevess&uuml;l, teberr&uuml;k ve onlardan yardım istemekle ilgisi yoktur. Rivayette gelen, &rdquo;Dua ibadettir.&rdquo; c&uuml;mlesi, Allah&rsquo;a dua etmenin ibadet olduğudur. Her duanın ibadet olduğu anlamına gelmez.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	<strong>4-&ldquo;Onları &ccedil;ağırırsanız &ccedil;ağrışınızı duymazlar.&rdquo; Ayetine Temess&uuml;k</strong></p>\n\n<p>\n	Seyyid Muhammed Reşit Rıza gibi selefilerin, temess&uuml;k ettiği ayetlerden bir diğeri de Nur suresindeki şu ayettir:</p>\n\n<p>\n	&ldquo;Allah&rsquo;ı bırakıp da ibadet ettikleriniz, bir &ccedil;ekirdek zarına bile h&uuml;kmedemezler. Eğer onları &ccedil;ağırsanız, &ccedil;ağrınızı duymazlar. Duysalar bile &ccedil;ağrınıza karşılık veremezler. Kıyamet g&uuml;n&uuml; de sizin ortak koştuğunuzu ink&acirc;r ederler. Bunları sana hi&ccedil; kimse, hakkıyla haberdar olan (Allah) gibi haber veremez.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	Bu ayet, putlara tapan ve hacetlerini onlardan isteyen m&uuml;şrikler hakkındadır. Allah buyuruyor ki, &ldquo;Putlar bir hurma &ccedil;ekirdeğine dahi sahip değillerdir ve size hi&ccedil;bir şey veremezler. &Ccedil;ağırdığınız putlar duyamazlar &ccedil;&uuml;nk&uuml; cansız cisimlerdir. Faraza duysalar bile, size cevap veremezler &ccedil;&uuml;nk&uuml; dilleri yoktur.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Bu ayetin de, Peygamber ve evliyaya tevess&uuml;lle hi&ccedil;bir alakası yoktur. &Ccedil;&uuml;nk&uuml; birincisi, putperestlerle, tevess&uuml;l edenleri mukayese etmek yersizdir. &Ccedil;&uuml;nk&uuml; putperestler, hacetlerini Allah&rsquo;tan değil putlardan istiyorlar fakat tevess&uuml;l edenler hacetlerini Allah&rsquo;tan istiyorlar ve Peygamber&rsquo;i, Allah&rsquo;ın el&ccedil;isi olduğu i&ccedil;in dualarının kabul&uuml;nde vesile karar kılıyorlar.</p>\n\n<p>\n	Reşit Rıza&rsquo;nın Tefsiru&rsquo;l-Menar&rsquo;da, kendisinin ifade ettiği gibi, tevess&uuml;l edenler, ev sahibinden bazı ihtiya&ccedil;larını isteyen misafir gibidirler. Bazen ev sahibinden bazen de ev halkını veya onları misafirliğe getiren ev sahibinin dostlarını vesile kılarak bir şeyler ister ve her şeyi ev sahibinin l&uuml;tfu bilirler.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	İkincisi, Allah&rsquo;ın habibi olan Peygamber&rsquo;i, Allah&rsquo;a karşı olan putlarla mukayese etmek yanlış bir mukayesedir. &Ccedil;&uuml;nk&uuml; Abdulvahhab&rsquo;ın kendi inancına g&ouml;re dahi Peygamber, kabrinde canlıdır. Berzah yaşantısı, şehitlerin berzah yaşantısından daha y&uuml;cedir. Selam verenlerin selamını işitir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	5- &ldquo;Allah&rsquo;tan başka &ccedil;ağırdıklarınızın hepsi de sizin gibi kuldur.&rdquo;<br />\n	Ayetine Temess&uuml;k</p>\n\n<p>\n	İbn Teymiyye, İbn Abdulvahhab ve Seyyid Muhammed Reşit Rıza gibi selefilerin, vefatından sonra Peygamber&rsquo;e tevess&uuml;l&uuml;n caiz olmadığıyla ilgili beşinci dedilleri, Araf suresi 194. ayettir.</p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	B&uuml;t&uuml;n m&uuml;fessirler bu ayeti, putları, yaratılışta ve &acirc;lemin idaresinde Allah&rsquo;a şerik zanneden ve onlara ibadet eden putperestler hakkında olduğunu kabul eder. Bu amel, (tevess&uuml;l) peygamberleri yaratılışta ve &acirc;lemin idaresinde hi&ccedil;bir zaman Allah&rsquo;a şerik bilmeyen ve onlara tapmayan kimseler hakkındadır. Aksine her g&uuml;n defalarca Peygamber&rsquo;in kul ve el&ccedil;i olduğuna &rdquo;Eşhedu enne Muhammeden abduhu ve Resuluhu&rdquo; diyerek şehadet ederler. Rahmet Peygamber&rsquo;inin duaları Allah tarafından kabul edildiği i&ccedil;in ondan, bize dua ve şefaat etmesini istiyoruz.</p>\n\n<p>\n	6- &ldquo;Onlara, bizi yaklaştırsınlar diye ibadet ediyoruz.&rdquo; Ayetine Temess&uuml;k</p>\n\n<p>\n	Arabistan m&uuml;ft&uuml;s&uuml; Bin Baz, Ayetullah Vaizzade&rsquo;ye cevabında ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Putperestler de Allah&rsquo;ın birliğine inanıyorlardı. Fakat putlara ibadet ederek ş&ouml;yle s&ouml;yl&uuml;yorlardı: &lsquo;Biz bunlara, bizi Allah&rsquo;a yaklaştırsınlar diye ibadet ediyoruz.&rsquo; Bu, Allah&rsquo;a ulaşmak i&ccedil;in kabir ehline tevess&uuml;l edenlerin amellerine benzer.&rdquo;</p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	Allame Tabatabai bu s&ouml;ze ş&ouml;yle cevap veriyor: &ldquo;Mezhep imamlarının nass ve a&ccedil;ık h&uuml;k&uuml;mlerine ve &Ccedil;in, Hindistan ve Japonya gibi &uuml;lkelerde yaşayan y&uuml;z milyonlarca putperestin s&ouml;ylediğine g&ouml;re putperestliğin metodu şu esasa dayanır: &lsquo;&Acirc;lemin yaratılışı, hatta taptıkları ilahlar bile Allah&rsquo;tandır. Fakat bizim idrak kabiliyetimiz olmadığı i&ccedil;in bizi Allah&rsquo;a yakınlaştırması ve şefaat etmeleri i&ccedil;in melekler, cinler ve masumlar gibi ona yakın kullara ibadet ediyoruz.&rsquo; Onlara g&ouml;re melekler, ev sahibinin evini yaptırmak i&ccedil;in atadığı inşaat&ccedil;ılar, şefaat ise mimarı istemek gibidir. Fakat Kur&rsquo;an&rsquo;da Enbiya&rsquo;ya tevess&uuml;l -m&uuml;stakil değil- şirk olarak tanıtılmamıştır. M&uuml;şriklerin eleştirilmesi, şefaat a&ccedil;ısından değil Allah&rsquo;tan gayrısına ibadet ettikleri i&ccedil;indir.&rdquo;</p>\n\n<p>\n	<strong>7- &ldquo;Ve &lsquo;bunlar bizim Allah katında şefaat&ccedil;ilerimizdir&rsquo; derler.&rdquo;Ayetine Temess&uuml;k</strong></p>\n\n<p>\n	Bin Baz, Ayetullah Vaizzade&rsquo;nin cevabında, tevess&uuml;l&uuml;n caiz olmadığı hakkında şu ayete temess&uuml;k ediyor: &rdquo;Ve Allah&rsquo;ı bırakırlar da kendilerine ne bir zarar, ne de bir fayda verebilecek şeylere taparlar ve &lsquo;bunlar Allah katında şefaat&ccedil;ilerimizdir bizim&rsquo; derler.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	&Ouml;ncelikle bu ayetin, Allah&rsquo;tan başkasına ibadet etmeyen M&uuml;sl&uuml;manlarla alakası yoktur. İkincisi, s&ouml;ylenildiği gibi Peygamber&rsquo;i &ccedil;ağırmak, ibadet olduğu i&ccedil;in değil aksine dua ve şefaat istemek i&ccedil;indir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Peygamber&rsquo;i, &rdquo;ne bir zarar, ne de bir fayda verebilecek&rdquo; c&uuml;mlesiyle &ouml;zdeşleştirmek şaşırtıcıdır.</p>\n\n<p>\n	Peygamber&rsquo;e itaat etmek faydalı ve ona isyan etmek hem vefatından &ouml;nce ve hem de vefatından sonra zararlı olduğu gibi onların dua ve şefaati, liyakati olanlar i&ccedil;in hem d&uuml;nya ve hem de ahiretleri i&ccedil;in etkilidir. D&ouml;rd&uuml;nc&uuml;s&uuml;, &ldquo;Peygamber bizim şefaat&ccedil;imizdir&rdquo; diyen M&uuml;sl&uuml;manların s&ouml;zleriyle, m&uuml;şriklerin, putları i&ccedil;in s&ouml;yledikleri &ldquo;Onlar bizim şefaat&ccedil;imiz&rdquo; s&ouml;z&uuml;n&uuml; mukayese etmek yanlış bir mukayesedir. &Ccedil;&uuml;nk&uuml; Allah, a&ccedil;ık&ccedil;a onların kendi iddialarında yalan s&ouml;ylediklerini beyan ediyor.</p>\n\n<p>\n	&ldquo;O&rsquo;ndan başka m&acirc;butlar kabul edenler, biz derler, onlara, ancak bizi Allah&rsquo;a yakınlaştırıp m&acirc;nevi bir yakınlık derecesine ulaştırsınlar diye tapıyoruz; ş&uuml;phe yok ki Allah, ihtilafa d&uuml;şt&uuml;kleri şeyler hakkında aralarında h&uuml;kmeder; ş&uuml;phe yok ki Allah, yalan s&ouml;yleyen ve k&acirc;firlikte ileri giden hi&ccedil;bir kimseyi doğru yola sevketmez.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Evet, onlar yalan s&ouml;yl&uuml;yorlar, ne Allah&rsquo;ı tanıyorlar, ne Allah&rsquo;a secde ediyorlar ve ne de Allah&rsquo;a iman etmişlerdir.</p>\n\n<p>\n	&rdquo;Onlara, secde edin rahmana dendi mi, rahman da nedir derler, bize emrettiğine mi secde edeceğiz? Ve bu, ancak uzaklaşmalarını arttırır.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Buna ek olarak, onlar, şefaat&ccedil;ilere tapıyorlardı. M&uuml;sl&uuml;manlar hi&ccedil;bir zaman şefaat&ccedil;ilere ibadet etmezler.</p>\n\n<p>\n	<strong>8- &Ouml;l&uuml;ye Tevess&uuml;l İ&ccedil;in Delil Olmaması</strong></p>\n\n<p>\n	Selefilerin sekizinci delili şudur: Hayattayken Peygamber&rsquo;e tevess&uuml;l&uuml; bazı delillere dayanarak kabul ediyoruz fakat vefatından sonra delil olmadığı i&ccedil;in kabul etmiyoruz.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	Şam &Uuml;niversitesi &uuml;statlarından Dr. Ramazan el-Buti&rsquo;ye g&ouml;re Peygamber&rsquo;e ve onunla ilgili şeylere (eserlere) hayattayken veya vefatından sonra tevess&uuml;l etmek caizdir. &Ccedil;&uuml;nk&uuml; Sahih-i Buhari&rsquo;de Allah Resul&uuml;n&uuml;n Sa&ccedil;ı babında ispatlandığı gibi onun eserlerine teberr&uuml;k ve tevess&uuml;l, -ister hayattayken ve ister vefatından sonra- mutlak surette yaşamıyla sınırlı değildir. Canlı bir Peygamber&rsquo;in mevcudatta zati bir etkisi mi var ki bu etkinin vefatından sonra da devam edip edemeyeceği hakkında tartışalım. Ş&uuml;phesiz hi&ccedil;bir M&uuml;sl&uuml;man, zati etkiyi Allah&rsquo;tan gayrısına nispet etmez.</p>\n\n<p>\n	Bu inancın aksine sahip olan birisi, b&uuml;t&uuml;n M&uuml;sl&uuml;manların ittifakıyla k&acirc;firdir. Bu y&uuml;zden Peygamber&rsquo;e ve eserlerine teberr&uuml;k ve tevess&uuml;l&uuml;n &ouml;l&ccedil;&uuml;s&uuml;, onun zatına olan nispetin etkisi değildir. Aksine onun, Allah katında yaratılmışların en y&uuml;cesi ve kullarına Allah tarafından g&ouml;nderilen bir rahmet olmasıdır. O halde ona tevess&uuml;l, Allah&rsquo;a yakınlaşmak ve Allah&rsquo;ın yaratılanlara b&uuml;y&uuml;k bir rahmetidir.</p>\n\n<p>\n	Ashap, bu manayla Peygamber&rsquo;in eserlerine tevess&uuml;l ediyorlardı. Takva ehlini ve Ehlibeyt&rsquo;i vesile kılarak şefaat talebi m&uuml;stehaptır. Yağmur talebi vs. i&ccedil;in Şevkani, Hanbeli, İbn Kudame, Sen&rsquo;ani gibi fakihlerin t&uuml;m&uuml; bunda icma etmişlerdir. Peygamber&rsquo;in hayatıyla vefatı arasına fark koymak tuhaf bir yanılgıdır.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; &uuml;stat Hasan b. Ali Sekkaf ş&ouml;yle yazıyor: &ldquo;D&uuml;nyada veya ahirette olsun, vesile kılınarak Allah&rsquo;a tevess&uuml;l edilen şey canlı ya da &ouml;l&uuml; olsun, şirk şirktir. Peygamber&rsquo;e tevess&uuml;l&uuml;n caiz olması hakkındaki genelin yeterliliği, hem vefatından &ouml;ncesini hem vefatından sonrasını ve hem de ahireti kapsar.</p>\n\n<p>\n	<strong>9- &Ouml;l&uuml;ye Tevess&uuml;l, Yokluğa Hitap Etmektir</strong></p>\n\n<p>\n	Muhammed b. Abdulvahhab ş&ouml;yle diyor: &ldquo;Yaşayan birine tevess&uuml;l etmenin sakıncası yoktur. Fakat &ouml;len birine tevess&uuml;l, yokluğa hitap olduğundan boş ve k&ouml;t&uuml; bir ameldir.&rdquo;</p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	1- Bu iddia, Kur&rsquo;an&rsquo;ın a&ccedil;ık ayetiyle &ccedil;elişki i&ccedil;erisindedir. Kur&rsquo;an ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri &ouml;l&uuml; sanma. Onlar diridir ve Rableri katında rızıklanırlar.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	2- Peygamber&rsquo;in s&ouml;z&uuml;yle &ccedil;elişki i&ccedil;erisindedir. Sahih-i Buhari, Sahih-i M&uuml;slim ve diğer sihahların rivayetine g&ouml;re Peygamber, Bedir kuyusunun kenarında durarak Araf suresi 46. ayetle &ouml;ld&uuml;r&uuml;lenleri muhatap almış ve onlarla sohbet etmiştir. Bazıları &ouml;l&uuml;lerle konuştuğu i&ccedil;in Peygamber&rsquo;e itiraz ettiğinde ise Peygamber ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Siz onlardan daha iyi duymuyorsunuz.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	3- Şafii Gazali gibi İsl&acirc;m &acirc;limlerinin s&ouml;zleriyle muhaliftir. İhya kitabında ş&ouml;yle yazıyor: &ldquo;Bazıları &ouml;l&uuml;m&uuml; yokluk zannederler. Bu inanca sahip kimseler dinsiz, Allah&rsquo;ı ve ahireti ink&acirc;r edenlerdir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Hafız Nevevi, el-Muhezzebin şerhi el-Mecmu&rsquo;da ş&ouml;yle yazıyor: &ldquo;Enbiyanın, &ouml;zellikle Peygamber efendimizin kabrinin kenarında, hacetlerinin verilmesi i&ccedil;in onlardan Allah&rsquo;a dua etmelerini istemek m&uuml;stehaptır. &Ccedil;&uuml;nk&uuml; onlar, Rableri katında diridirler.&rdquo;</p>\n\n<p>\n	Şeyh Halil Ahmed Seharenpuri, bu konu hakkında İsl&acirc;m &uuml;lkelerinden 75 &acirc;limin ve kendisinin fetvasını kitabında toplamıştır. Bize g&ouml;re Peygamber, mutahhar kabrinde canlı ve m&uuml;kellef olmadan, d&uuml;nyevi hayata benzer bir hayata sahiptir. Allame Suyuti de kendi kitabı İnbau&rsquo;l-Ezkiya bihi Hayatu&rsquo;l-Enbiya&rsquo;da a&ccedil;ık bir şekilde buyurduğu gibi Şeyh Takiyyuddin Sebki ş&ouml;yle s&ouml;ylemiştir: &ldquo;(Bir hadiste geldiği &uuml;zere) Enbiya ve şehitlerin, kabirlerinde canlı olduklarının delili, Hz. Musa&rsquo;nın (a.s) kendi kabrinde namaz kılmasıdır.&rdquo;</p>\n\n<p>\n	Bunun hakkında Şeyh Şemsu&rsquo;l-İsl&acirc;m Muhammed Kasım Ab-ı Hayat adında m&uuml;stakil bir kitap&ccedil;ık kaleme almıştır.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	4- İbn Abdulvahhab&rsquo;ın Şeyh Cafer Necefi&rsquo;ye cevaben s&ouml;ylediği &ldquo;&ouml;l&uuml;lerden yardım dilemek boş ve faydasız bir iştir&rdquo; c&uuml;mlesine karşın ş&ouml;yle s&ouml;ylenmelidir: Bu surette şirk nasıl olabilir? &Ccedil;&uuml;nk&uuml; faydasız olmak ile şirk arasında hi&ccedil;bir şekilde zorunlu bir irtibat yoktur. Eğer mahl&ucirc;kun tevess&uuml;l&uuml; şirk ise bu durumda canlıya tevess&uuml;lle &ouml;l&uuml;ye tevess&uuml;l arasındaki fark nerden kaynaklanır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	5- Hatta İbn Abdulvahhab kendi s&ouml;z&uuml;yle &ccedil;elişki i&ccedil;erisindedir. &Ccedil;&uuml;nk&uuml; naklettiğimiz gibi ona g&ouml;re Peygamber kendi kabrinde canlıdır ve onun berzah yaşantısı, şehitlerin berzah yaşantısından daha y&uuml;cedir ve selam verenlerin selamını işitir.</p>\n\n<p>\n	6- Feridun Ciddi kendi ansiklopedisinde ş&ouml;yle yazıyor: &ldquo;Allah, aramızda ilmin iki kapısını y&uuml;z&uuml;m&uuml;ze a&ccedil;mıştır. Ruh sahibi olan insanın bedene ihtiya&ccedil; duymadan yaşayabileceğini ve m&uuml;stakil olarak faaliyette bulunabileceğinin ispatı i&ccedil;in bu ikisinin delilleri tamamıyla ikna edici ve sorunsuzdur.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	On dokuzuncu asırda spirit&uuml;alizm ilmi (ruhlarla haberleşme) gelişmiştir. D&uuml;nyanın en b&uuml;y&uuml;k araştırmacıları tarafından yapılan bir dizi m&uuml;talaalar ve dakik deneylerden sonra, bu bilimin hakikatine ulaşmışlardır. Amerika ve Avrupa&rsquo;da ruh &ccedil;ağırma olayı artık bilim d&uuml;nyasına girmiştir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> Ruh &ccedil;ağırma seanslarında, ruhlar tarafından bilim adamları i&ccedil;in m&uuml;şahede ve keşfolan bilgi ve hakikatlerden şu netice alınabilir ki; insan, katiyen bedeninin dışında &ouml;l&uuml;mle yok olmayan m&uuml;stakil bir ruha sahiptir. &Ouml;lenlerin ruhlarının, yaşayanlarla olan irtibatı, ruhun istiklal ve bekasına ve Allah&rsquo;ın izniyle bir&ccedil;ok işi yapabileceklerine en g&uuml;zel delildir.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	D&uuml;nya kafesinden kurtulan iyi ve takvalı ruhların idrakları &ccedil;oğalmıştır. Kendi y&uuml;kselişlerinde zaman ve mek&acirc;n sınırını aşarak kolayca g&ouml;ky&uuml;z&uuml;n&uuml;n derinliklerine ve denizlere yol bularak aynı azametle onları m&uuml;şahede ederler.</p>\n\n<p>\n	<strong>Sedd-i Zerai<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></strong></p>\n\n<p>\n	Dr. Muhammed b. Sa&rsquo;d Suveyir, Şeyh Abdulaziz b. Bin Baz gibi bazı Vahhabi &acirc;limleri ş&ouml;yle s&ouml;yl&uuml;yor: &ldquo;Dinin &ouml;z&uuml;n&uuml; ve cevherini bilen din &acirc;limleri i&ccedil;in teberr&uuml;k ve tevess&uuml;l caizdir. Fakat avam halk i&ccedil;in haramdır. &Ccedil;&uuml;nk&uuml; onlar, şirke du&ccedil;ar oluyor ve yavaş yavaş Peygamber, evliya ve eserlerinin, hacetlerinin verilmesinde ve zararların defedilmesinde zati a&ccedil;ıdan etkili olduğuna inanıyorlar. Bu y&uuml;zden sedd-i zerai babından onları tevess&uuml;l ve teberr&uuml;kten uzak tutmak gerekir.&rdquo;</p>\n\n<p>\n	<strong>Tenkit ve İnceleme</strong></p>\n\n<p>\n	D&uuml;nya İsl&acirc;mi Mezhepler Yakınlaştırma Kurulu Genel Sekreteri Ayetullah Vaizzade Horasani&rsquo;nin cevabı şudur: &ldquo;Herhangi bir amelin kati delille caiz veya m&uuml;stehap olduğu ispatlandığı zaman, cahilleri şirke du&ccedil;ar olma korkusuyla mutlak surette ondan menetmek caiz değildir. Eğer caiz olmuş olsaydı Peygamber, (s.a.a) kendisi sedd-i zerai babından halkı, teberr&uuml;kten, kabirleri ziyaretten veya Haceru&rsquo;l-Esvede el s&uuml;rmekten men etmeliydi. Sedd-i zerai&rsquo;nin &ouml;l&ccedil;&uuml;s&uuml;, din &acirc;limlerinin g&ouml;zlemleridir.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	<strong>Tevess&uuml;l Y&uuml;z&uuml;nden Şia&rsquo;nın Tekfir Edilmesi</strong></p>\n\n<p>\n	İbn Teymiyye, tevess&uuml;l&uuml;n haramlığı hakkında sahip olduğu taassuba rağmen ş&ouml;yle diyordu: &ldquo;Bu konu ihtilaflıdır ve tevess&uuml;l eden birinin tekfir edilmesi haram ve g&uuml;nahtır. Hi&ccedil; kimse, Peygamber&rsquo;in vefatından sonra ona tevess&uuml;l edenin k&acirc;fir olduğunu s&ouml;ylememiştir. &Ccedil;&uuml;nk&uuml; delilleri a&ccedil;ık olmayan m&uuml;phem bir konudur. K&uuml;f&uuml;r, bilerek dinin zaruretlerinden birisi ink&acirc;r edildiğinde ger&ccedil;ekleşir. Tevess&uuml;l edeni tekfir eden, en şiddetli bir şekilde cezalandırılmalıdır.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	Maalesef cahilce taassuplar ve istikbarın m&uuml;dahalesi sebebiyle, daha &ccedil;ok Ehlis&uuml;nnet ve Vahhabiler arasında olan ihtilaf, bilin&ccedil;li olarak Şia-S&uuml;nni ihtilafına &ccedil;ekilmiş ve belli odaklarca Şia, hacetlerini Allah&rsquo;tan gayrısından isteyen m&uuml;şrikler olarak tanıtılıp k&acirc;firlikle itham edilmelerine sebep olmuştur. H&acirc;lbuki Ayetullah Vaizzade Horasani&rsquo;nin s&ouml;ylediği gibi tevess&uuml;l ve teberr&uuml;k&uuml; caiz bilmeyenler, İsl&acirc;m d&uuml;nyası &acirc;limlerinin umumu karşısında azınlıktadırlar. Onlar, yedi asır boyunca muhaliflerini ikna edememişlerdir.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Bu y&uuml;zden İbn Teymiyye&rsquo;nin a&ccedil;ık itirafıyla, konu ihtilaflıdır ve k&uuml;f&uuml;r h&uuml;km&uuml;, dinin zaruretlerinden birisini ink&acirc;r edenler hakkında doğrudur.</p>\n\n<p>\n	<strong>En Halis Tevhit Şia&rsquo;nın Dualarındadır</strong></p>\n\n<p>\n	Şialar, Peygamber ve Ehlibeyt&rsquo;in &ouml;nderliğinde ibadette en halis tevhide sahiptirler. &Ouml;yle ki halıya secde etmezler. &Ccedil;&uuml;nk&uuml; İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;D&uuml;nya ehli yiyecek ve giyeceklerin kuludur ve namaz kılanın alnını, d&uuml;nya perestlerin mabuduna koyması sahih değildir.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Aynı şekilde, Şialar her zaman Peygamber ve Ehlibeyt&rsquo;ten gelen dualardan istifade ederler. Bu dualarda b&uuml;t&uuml;n istekler Allah&rsquo;tandır. Ehlibeyt İmamları, halkı b&uuml;t&uuml;n tevecc&uuml;hlerini zahire y&ouml;neltip i&ccedil;eriği unutmaktan menetmişlerdir. Merhum Ayetullah el-Uzma Burucerdi, &uuml;zerinde kubbe resmi olan m&uuml;h&uuml;rlere secdeden menetmişlerdi ve Ayetullah el-Uzma Burucerdi ve İmam Humeyni, avamdan bazılarının İmam Rıza&rsquo;nın (a.s) t&uuml;rbesinde yaptıkları gibi eşik &ouml;pme hakkında, a&ccedil;ık&ccedil;a kendi risalelerinde ş&ouml;yle yazmışlardır: &ldquo;</p>\n\n<p>\n	Allah&rsquo;tan başkasına secde etmek haramdır. Avam halktan, İmamların kabri karşısında alnını yere koyanlar, bunu Allah&rsquo;a ş&uuml;k&uuml;r i&ccedil;in yapıyorlarsa sakıncası yoktur aksi halde haramdır.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	<strong>Ehlibeyt Dualarına Bakış</strong></p>\n\n<p>\n	Ehlis&uuml;nnetin b&uuml;y&uuml;k &acirc;limi Seyyid Mahmud Alusi&rsquo;nin de kendi tefsirinde itiraf ettiği gibi, Ehlibeyt&rsquo;ten (a.s) gelen duaların hi&ccedil;birisinde Peygamber&rsquo;in zatına tevess&uuml;l zikredilmemiştir.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Biz, İmamiyye&rsquo;nin dua kitaplarından olan Mefatihu&rsquo;l-Cinan&rsquo;a baktığımızda İmamların dualarının hepsinde Allah&rsquo;tan istediklerini g&ouml;r&uuml;r&uuml;z. B&uuml;t&uuml;n hitaplar &ldquo;Allah&rsquo;ım&rdquo; &ldquo;Ya Allah&rdquo; &ldquo;Ya Rab&rdquo; ve Hak Te&acirc;la&rsquo;nın, &ldquo;ya rahman&rdquo; &ldquo;ya rahim&rdquo; &ldquo;ya zu&rsquo;l-Celali ve&rsquo;l-İkram&rdquo; gibi sıfatlarıdır. Peygamber ve İmamlara tevess&uuml;l duası hakkında merhum &uuml;stat Seyyid Muhammed Hasan Musevi ş&ouml;yle yazıyor: &ldquo;Salih m&uuml;minlere tevess&uuml;lden maksat, zorluk ve sıkıntıdan kurtulmaları i&ccedil;in onların Allah katında dua etmeleridir. &Ccedil;&uuml;nk&uuml; o y&uuml;ce insanların duası kabul olur.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Mefatihu&rsquo;l-Cinan&rsquo;da bulunan tevess&uuml;l duası, Ehlis&uuml;nnet hadis&ccedil;ilerinin hepsinin ittifak ettiği, Peygamber&rsquo;in g&ouml;rmeyen bir şahsa &ouml;ğretip g&ouml;zlerinin şifa bulmasına sebep olan sahih bir rivayettir.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	<strong>Genel Sonu&ccedil;lar</strong></p>\n\n<p>\n	1- Tevess&uuml;l hakkında olan ihtilaf, Şia-S&uuml;nni arasındaki ihtilaf değildir aksine Selefilerle diğer İsl&acirc;mi mezhepler arasındaki ihtilaftır.</p>\n\n<p>\n	2- Selefi Vahhabiler en &ccedil;ok Gulat, hulula inanan sufi fırkalar veya Ehlis&uuml;nnetten, &ouml;rneğin, Bağdat&rsquo;ta Ebu Hanife, Mısır&rsquo;da Şafii, Rufai, Desuki ve diğer evliyaların, Fas&rsquo;ta İdris&rsquo;in ve T&uuml;rkiye&rsquo;de Ebu Eyyub el-Ensari&rsquo;nin kabrine giderek hacetlerini direk onlardan talep eder gibi tevess&uuml;l edenlere muhaliftirler.</p>\n\n<p>\n	3- Ger&ccedil;ekte Şialar her zaman Ehlibeyt&rsquo;in dualarından istifade ettikleri i&ccedil;in ibadetlerini en halis tevhitle yapmaktadırlar. Fakat d&uuml;nya M&uuml;sl&uuml;manları maalesef Şialardan uzak kaldıkları i&ccedil;in b&uuml;y&uuml;k şirke bulaşmış zannedilmekte ve bundan dolayı bilmeden tekfir edilmektedirler. H&acirc;lbuki tevess&uuml;l konusu, ihtilaflı bir konudur.</p>\n\n<p>\n	4- Ehlibeyt&rsquo;in b&uuml;t&uuml;n dualarında, Tevess&uuml;l Duası da d&acirc;hil olmak &uuml;zere hitap Allah&rsquo;adır. Tevess&uuml;l Duası, herkes tarafından kabul edilen Ehlis&uuml;nnet&rsquo;in sahih rivayetiyle Peygamber&rsquo;in g&ouml;rmeyen bir şahsa &ouml;ğrettiği ve bu duayla şifa bulduğu duanın aynısıdır.</p>\n\n<p>\n	5- Rahmet Peygamber&rsquo;i ve bedeninin bir par&ccedil;ası olan pak Ehlibeyt&rsquo;ine duası, Şia&rsquo;ya has değildir. Aksine İbn Teymiyye ve Abdulvahhab&rsquo;a kadar diğer mezhepler arasında da meşhurdur. Bunun delili On D&ouml;rt Masum i&ccedil;in Sadi, Hacevi Kirmani, Senai ve Halid Nakşibendi gibi b&uuml;y&uuml;k Ehlis&uuml;nnet şairlerinin yazdıkları tevess&uuml;l şiirleridir.</p>\n\n<p>\n	6- Selefilerin genelde temess&uuml;k ettikleri ayetler, m&uuml;şriklerle ve Allah yerine putlara ibadet eden ve hacetlerini onlardan isteyen putperestler hakkındadır. Rahmet Peygamber&rsquo;ine tevess&uuml;l edenleri putlara tevess&uuml;l edenlerle mukayese etmek yanlış bir mukayesedir. &Ccedil;&uuml;nk&uuml; tevess&uuml;l edenler, putperestlerin aksine hacetlerini Allah&rsquo;tan ister ve rahmet Peygamber&rsquo;ini vesile karar kılarlar. &Ouml;teki taraftan, putlar, Allah&rsquo;la irtibatı olmayan cansız varlıklardan başka bir şey değildir. Fakat Peygamber, Allah&rsquo;ın el&ccedil;isidir, delilidir ve &acirc;lemlere rahmet olarak g&ouml;nderilendir. Aynı zamanda hem bu d&uuml;nyada hem de ahirette ger&ccedil;ek taraftarları i&ccedil;in dua ve şefaat edebilir. Peygamber&rsquo;in berzah yaşantısının Vahhabiler tarafından istisna edilmesi, delilsiz ve diğer Ehlis&uuml;nnet &acirc;limlerinin g&ouml;r&uuml;şleriyle muhaliftir.</p>\n\n<p>\n	7- Kur&rsquo;an&rsquo;a, Peygamber&rsquo;e ve Ehlibeyt&rsquo;e itaat etmeden onları kendilerine şefaat&ccedil;i kılmak isteyenler, Allame Tabatabi gibi Şia &acirc;limlerine g&ouml;re ders okumadan bilgelerin bilgesi olmak isteyen veya zahmetsiz ve torpille hedefe ulaşmak isteyen kimseye benzer.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lisanu&rsquo;l-Arap ve esasu&rsquo;l-Belağa ve tertibu&rsquo;l-Gamusi&rsquo;l-Muhit, &rdquo;vesele&rdquo; maddesi.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Ey iman edenler! Allah&rsquo;a (ittegullah) karşı gelmekten sakının ve (ibtegu ileyhi&rsquo;l-vesile) O&rsquo;na yaklaşmaya vesile arayın ve O&rsquo;nun yolunda cihad edin ki kurtuluşa eresiniz.&rdquo; Alusi, Ruhu&rsquo;l-Meani, c. 6, s. 124-128.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeu&rsquo;l-Beyan, Tabersi, b&ouml;l&uuml;m 6, s. 86 ve Sahih-i M&uuml;slim, c. 1, s. 289.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Risale-i İbni Abdulvahhab Berai, Şeyh Cafer Necefi, Nida-yi Vahdet kitabından nakille, s. 257 ve Şerhu&rsquo;l-Mevahib, c. 8, s. 304, Hakikatu&rsquo;t-Tevess&uuml;l ve&rsquo;l-Vesile, Musa Muhammed Ali, s. 38 ve et-Tevess&uuml;l ve envaihi ve ahkamihi, el-Bani, s. 51.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şerhu&rsquo;l-Mevahib, c. 6, s. 304 ve el-Mecmu, c. 8, s. 274, İbni Abidin, c. 5, s. 254, el-Fetavayu&rsquo;l-Hindiyye, c. 1, s. 266 ve c. 5, s. 318 ve Fethu&rsquo;l-Kadir, c. 8, s. 497-498 ve el-Futuhatu&rsquo;r-Rabbaniyye ala&rsquo;l-Azkari&rsquo;n-Nuriye, c. 5, s. 36.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şerhu&rsquo;l-Mevahib, c. 8, s. 304-305 ve Vefau&rsquo;l-Vefad, c. 4, s. 1371 ve el-Kavanini&rsquo;l-Fıkhiyye, s. 148 ve Şerhu ebi&rsquo;l-Hasan ala risaleti&rsquo;l-Kayrani, c. 12, s. 478.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa, 64.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-Mecmu, c. 8, s. 274, Feyzu&rsquo;l-Kadir, c. 2, s. 134, İanetu&rsquo;t-Talibin, s. 315.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-Muğni maa&rsquo;ş-Şerh, c. 3, s. 258 ve eş-Şerhu&rsquo;l-Kebir maa&rsquo;l-Muğni, c. 3, s. 494.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu Hamid Muhammed Gazali (vefat, 505) İhyau Ulumi&rsquo;d-Din, c. 1, s. 258-261.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 180.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Mevsuetu&rsquo;l-Fıkhiye, c. 14, s. 166.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age, b&ouml;l&uuml;m 14, s. 160.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Halil Ahmet Seharenpuri, Akaid-i Ehl-i S&uuml;nnet ve&rsquo;l-Cemaat der Redd-i Vahhabiyyet ve Bidat, Abdurrahman Serbazi Fars&ccedil;a terc&uuml;mesi, 1370 yılı baskısı, s. 86.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allame Tabatabai, el-Mizan, c. 6, s. 328-332.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Age.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allame Şeyh Ağa Bozorg Tehrani, ez-Zerie, c. 25, s. 69-92.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Mizan, Allame Seyyid Muhammed H&uuml;seyin Tabatabai, Beyrut, Daru&rsquo;l-A&rsquo;lemi, c. 11, s. 15.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;nafikun, 6.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbni Teymiyye, Kaidetun Celile fi Tevess&uuml;l&rsquo;i ve&rsquo;l-Vesile, s. 63-64-98 el-Mevsuetu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Muhammed Reşid Rıza, el-Menar, c. 6, s. 369-377.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Beyhaki, Delailu&rsquo;n-N&uuml;b&uuml;vve, c. 55, s. 489, Daru&rsquo;l-Kutubi İlmiyye baskısı, el-M&uuml;essesetu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye&rsquo;den naklederek, c. 24; el-M&uuml;stedrek, c. 2, s. 615 ve Suyuti, ed-Durru&rsquo;l-Mensur, c. 1, s. 246 ve İbni Teymiyye, el-Fetava, c. 1, s. 150.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tebarani, el-Mucemu&rsquo;l-Sağir, c. 1, s. 183, Mektebetu&rsquo;l-Selefiyye baskısı, el-Mevsuetu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye&rsquo;den naklederek, c. 24.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Mevsuatu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye, c. 7, s. 263 ve Kaidetu&rsquo;l-Celile, s. 51.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allame Seyyid Muhammed Hasan Musevi, Kitab ve Sunnet, Nidayi Vahdet, s. 260-261.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus, 103.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Mevsuetu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye, c. 14, s. 160.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cin, 18.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Araf, 194.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran, 61.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur, 63.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Menavi, el-Feyz, c. 3, s. 540 ve Hasan b. Ali es-Sakkaf, et-Tendid bimen Adedi&rsquo;t-Tevhid, s. 30-40.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fatır, 13-14.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Celaleyn ve Envaru&rsquo;t-Tenzil, Beyzavi, c. 2, s. 270.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Menar, c. 1, s. 59.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbni Abdulvahhab, Risaletu Keşfi&rsquo;ş-Ş&uuml;behat, er-Resul Yed&rsquo;ukum&rsquo;dan naklederek, s. 295.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus, 18.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Z&uuml;mer, 3.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Furkan, 60.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Risaletuna beyne&rsquo;ş-Şeyheyn, s. 41.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dr. Ramazan el-Buti, Fıkhu&rsquo;s-Sunne, 10. baskı, s. 355.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmran, 169.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Buhari, Beyrut Daru&rsquo;t-Turas baskısı, c. 14, s. 111 ve Sahih-i M&uuml;slim, kitap 51, c. 76-77 ve M&uuml;sned-i Ahmed b. Hanbel, birincisi s. 26, ikinisi s. 31-131 ve M&uuml;snedu&rsquo;t-Teyalisi, hadis. 403.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, el-Mecmu, c. 8, s. 274, ziyaret esnasında s&ouml;ylenilmesi m&uuml;stehap olan şeyler babı.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Halil Ahmed Seharenpuri, Akaidu Ehli&rsquo;s-S&uuml;nnet ve&rsquo;l-Cemaat der Redd-i Vahhabiyyet ve Bidat, Abdurrahman Serbazi Fars&ccedil;a terc&uuml;mesi, 1370 baskısı, s. 72-88.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Uuml;stat Seyyid Muhammed Hasan Musevi, Risale-i der Kitab ve S&uuml;nnet, der Kitab-ı Nidayi Vahdet, s. 258.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dairetu&rsquo;l-Mearifi, 20. Y&uuml;zyıl, Ruh maddesi, c. 14, s. 365.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Lion Denny, Alem-i Pes Ez Merg, s. 78-82.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gozaşte ve Eser-i Cihan, s. 96-101.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sedd-i zerai; zerai, zerienin &ccedil;oğulu ve bir şeye ulaştıran vesile anlamına gelir. &Ouml;rneğin, hac, farz olan bir maksat, sefer ise ona ulaştıran vesiledir. Faiz haram bir maksat ve s&uuml;reli alışveriş ise onun i&ccedil;in bir vesiledir. Usul &acirc;limleri ş&ouml;yle diyorlar: İnsanı harama &ccedil;eken ve ona ortam hazırlayan vesile engellenmelidir. Tevess&uuml;l konusunda da bazı Vahhabi &acirc;limleri ş&ouml;yle diyorlar; teberr&uuml;k ve tevess&uuml;l, avamı şirke sokabileceği i&ccedil;in &ouml;n&uuml;ne set &ccedil;ekilmelidir ve buna sedd-i zerie diyorlar.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Risaletuna Beyne&rsquo;ş-Şeyheyn, Risaletu&rsquo;l-Ustaz Vaizzade ile&rsquo;l-Ustaz Bin Baz, s. 17.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmue-i Fetavayi İbni Teymiyye, c. 1, s. 106, el-Mevsuatu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye&rsquo;den naklen, c. 14, s. 163-164.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Risaletuna Beyne&rsquo;ş-Şeyheyn, Risaletu&rsquo;l-Ustaz Vaizzade ile&rsquo;l-Ustaz Bin Baz, s. 17-18.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh H&uuml;rr Amuli, Vesailu&rsquo;ş-Şia, c. 3, s. 591.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tehriru&rsquo;l-Vesile, c. 1, s. 150 ve Risale-i Nuvin, c. 1, s. 148 ve Ayetullah Burucerdi, Tevzihu&rsquo;l-Mesail, s. 172.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Alusi, Ruhu&rsquo;l-Meani, c. 6, s. 128.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid Muhammed Hasan Musevi, Risalei der Kitab ve Sunnet, Mecmue Makalat-ı Kitab-ı Nidayi Vahdet, Tahran, s. 259.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&uuml;nen-i Tirmizi, c. 5, s. 569, Mısır baskısı, Halebi matbaası, el-Mevsuetu&rsquo;l-Fıkhiyyeti&rsquo;l-Kuveytiyye&rsquo;den nakille, c. 14, s. 154.</p>\n	</div>\n</div>','Tevessül','','publish','closed','open','','tevessul','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3216',0,'post','',0),(3217,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Rahim Latifi, Ali Perimi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Mucize olgusu, dinler tarihi boyunca, &ccedil;eşitli a&ccedil;ılardan bilim insanlarının zihinlerini meşgul etmiştir. Bu s&uuml;re&ccedil;te mucize konusunda, felsefenin varlık tanıma g&ouml;r&uuml;ş&uuml;, b&uuml;y&uuml;k bir &ouml;neme sahiptir.</p>\n\n<p>\n	Her malul, t&uuml;rdeş bir illet gerektirir, kaidesi akli ve felsefi bir kanundur, &ouml;te yandan &ldquo;harikulade&rdquo;lik mucizenin i&ccedil;eriği ve destekleyicisidir ki, zahiren kendi t&uuml;rdeşinden bir illet olmadan ortaya &ccedil;ıkan malul olarak g&ouml;r&uuml;nmektedir.</p>\n\n<p>\n	O halde sorulması gereken şey şudur, acaba mucize, illetsiz bir malul m&uuml;d&uuml;r? Akıl ile &ccedil;atışan bir oluşum mudur yoksa bir illeti vardır, ancak beşerin tanıdığı bildiği, g&ouml;r&uuml;nen ve tabii illetlerle t&uuml;rdeş olmayan bir illet midir? Yahut kesinlikle enbiyanın nefsi, başlı başına bir illet olarak mucizenin ortaya &ccedil;ıkışında etkili midir?</p>\n\n<p>\n	Bu makale, illetlerin &ccedil;eşitliliğini tahlil ederek, mucizeyi tabii ama bilinmeyen ve tabii olmayan illetlere dayandırmaktadır ve enbiyanın mucizenin oluşmasındaki katkısına dayandırmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Allah tarafından, temsilcilik ve peygamberlik, vahiy alma ve gayb ile irtibat halinde bulunma iddiası, yeterince y&uuml;ce bir olgudur ve insanın meraklı aklı her olgunun ispatını ve kani edici delilini g&ouml;rmek ister. Bu t&uuml;r iddiada bulunan kimseden de, senet ve delil talep eder.</p>\n\n<p>\n	Sıradan bir insanın, Allah ile ve vahiy meleği ile g&ouml;r&uuml;şt&uuml;ğ&uuml;n&uuml; ve onun tarafından &ouml;ğretiler, kanunlar ve şeraitler getirdiğini iddia ederse, bu olağan &uuml;st&uuml; bir iddiadır ki, beşerin sıradan his ve tecr&uuml;beleri bunu teyit edemez ve tabii olarak iddia sahibinden, sıra dışı, dokunulabilir ve hissedilebilir harikulade bir şey getirmesini ister. Başka bir deyişle, sıra dışı, harikulade işler yapabilme g&uuml;c&uuml;ne sahip olan bir kimse, halkın genelinin idrak ve anlayışına uygun sıra dışı, harikulade bir iş yapabilir.</p>\n\n<p>\n	Şu halde bu harikulade, istisnai, şaşırtıcı, başkalarının yapmaya g&uuml;c&uuml;n&uuml;n yetmediği iş&hellip; hangi nizam ve cihana ait bir iştir? Acaba yery&uuml;z&uuml;ne ait bir s&uuml;slenme ve işve midir yoksa b&uuml;t&uuml;n tabii kanunları yerle yeksan eden bir esasa mı dayanmaktadır? Acaba mucize tıpkı, d&uuml;nyada meydana gelen şeylerin kendi &ouml;zel sebebinden dolayı meydana gelmesi gibi, genel nedensellik kanunları ve sebepler nizamı esasına mı dayanmaktadır? Eğer b&ouml;yle ise, sıra dışı, harikulade olmaktan &ccedil;ıkmıştır ya da, o an buna g&uuml;c&uuml; yetmeyen beşer, ilmin ilerlemesiyle o şeylerin sebebini bulabilir ve onlara benzer şeyler yapabilir. Yahut da mucize, nedensellik kanununa terstir, sebepsiz ve genel tabii s&uuml;nnetlere ve kanunlara aykırı bir şekilde ger&ccedil;ekleşmektedir. Bu surette:</p>\n\n<p>\n	Evelen, mucize kendi i&ccedil;inde paradoks barındırır ki, onun ispatından, onun reddine ulaşılır.</p>\n\n<p>\n	İkinci olarak, mucize gayri m&uuml;mk&uuml;n olmaktadır, &ccedil;&uuml;nk&uuml; akli, k&uuml;lli ve felsefi kanun olan, nedensellik, sebep ve sebep olma kanunlarını bozar ki, bu da imk&acirc;nsızdır ve olası değildir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, mucize akıl dışı ve akıl ile &ccedil;atışan bir &ouml;ğreti olmaktadır ki, dinin akli olmasını sorgulanır hale getirmektedir.</p>\n\n<p>\n	Elinizdeki bu makale, g&uuml;c&uuml;n yettiği kadar zikredilen sorulara cevap vermesi ve mucizenin nedensellik kanunlarıyla uygun bir hale getirilmesini incelemektedir.</p>\n\n<p>\n	&Ouml;zetle cevap şudur ki, hi&ccedil; ş&uuml;phesiz herkesin hayrete d&uuml;şt&uuml;ğ&uuml;, muhataplarının onu yapanın iddialarını kabul etmesini sağlayan, bazı mucizeler ger&ccedil;ekleşmiştir. Diğerlerini aciz bırakan şeylerin ger&ccedil;ekleşmesi, sağlam akli ve felsefi kanunlarla &ccedil;elişmemektedir ve eğer mucize ve akli bulgular arasında bir &ccedil;atışma olursa, yalnızca zahirde ve ilk anda &ccedil;ıkan sonu&ccedil;tur.</p>\n\n<p>\n	Akli, tabii ve sıradan kanunlar bağlamında, birazcık derin d&uuml;ş&uuml;nme ve araştırma, tam anlamı itibariyle nedensellik, sebep ve sebep olma kanunun olağan &uuml;st&uuml; ve geleneği yıkma ve tabii kanunları yerle bir etmekle bir &ccedil;elişkisi, zıtlığı olmadığını g&ouml;sterecektir. Mucizenin tarifinin şartlarından ve kısımlarından biri de onun harikulade / olağan&uuml;st&uuml; olmasıdır. &ldquo;Harik&rdquo; yani yerle bir eden, ezen, par&ccedil;alayan demektir. Mucize de, akli, felsefi genel kanunları (her malul &ndash; illet t&uuml;rdeş gerektirir) ihlal etmiyor, yalnızca tabiatın gidişatına ters bir iş ortaya &ccedil;ıkarıyor ve sadece beşerin g&ouml;r&uuml;p anlayabildiği nizamı (&ouml;rfi nizamı) bozuyor.</p>\n\n<p>\n	Meydana gelen her şeyin bir sebebinin olması, kesin ve istisnasız bir kanundur, ancak neden, sadece maddi ve tabii nedenlerle tanımlanmış değildir, madde &ouml;tesi ve tabiat&uuml;st&uuml; nedenler, illetler de vardır. Beşer şimdiye kadar b&uuml;t&uuml;n maddi ve tabii nedenleri, illetleri tanıyabilmiş değildir ki, madde &ouml;tesi nedenleri, illetleri tanımlayabilsin. Geniş perspektiften bakıldığında, mucize olgusunun kendisi genel bir ilahi kanun ve s&uuml;nnettir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mucize ve Nedensellik Kanunu</strong></p>\n\n<p>\n	Nedensellik kanunu, illet ve malulun t&uuml;rdeşliği aklın a&ccedil;ık bir h&uuml;km&uuml;d&uuml;r. (her şey, her olay ve gelişme kendisiyle t&uuml;rdeş bir illet gerektirmektedir.) Bu hi&ccedil;bir istisna ve kendine haslık kabul etmemektedir. Bazıları yanlış algılamalarla mucize hakkında g&ouml;r&uuml;ş sahibi olmuşlarının neticesinde, mucizeyi illetten yoksun ve irrasyonel bir g&ouml;r&uuml;ş olarak tanımlamışlardır.</p>\n\n<p>\n	&Ouml;rnek olarak şunu s&ouml;yl&uuml;yorlar: hangi delil, asanın atılmasıyla yılana d&ouml;n&uuml;şmesini, nedensellik veya t&uuml;rdeşlik olduğunu ispat edebilir. (Subhani, 91/10: 1370)</p>\n\n<p>\n	Fahr-ur Razi daha a&ccedil;ık bir beyan ile harik-i adet&rsquo;i kabulden ka&ccedil;ınarak ş&ouml;yle demiştir: &ldquo;İlim iki kısımdır: nazari ve bedihi. Nazari ilim, bedihi ilimin teferruatıdır ve bundan dolayıdır ki, eğer nazari bir ilim, bedihi bir ilmi iptal etmeyi gerektirirse, bunun manası tali olanın asıl olana muhalif olmasıdır ki, bu da imkansızdır. Bu beyandan anlaşılmaktadır ki, nazari ilimler, bedihi ilimlerde bir halel, eksiklik meydana getiremez. Şu halde bedihi ilimlerin ne olduğunu g&ouml;rmek lazımdır. Biraz derin d&uuml;ş&uuml;nd&uuml;kten sonra anlaşılacağı &uuml;zere, bedihi ilim, insanlar i&ccedil;in kendiliğinden kati ve doğru olan, sıhhat ve kabul&uuml;nde delile ihtiya&ccedil; olmayan ilimdir. Tıpkı &ldquo;K&uuml;ll (b&uuml;t&uuml;n), c&uuml;z&rsquo;den (b&uuml;t&uuml;n&uuml;n bir par&ccedil;ası) daha b&uuml;y&uuml;kt&uuml;r&rdquo;, &ldquo;İki zıttın bir araya toplanması imk&acirc;nsızdır&rdquo; vb&hellip; Bu mukaddimeden sonra, ş&ouml;yle s&ouml;ylenebilir, insanın yaratılış s&uuml;reci dışarıdan g&ouml;zlemlendiğinde, daha &ouml;nce ana rahminde olduğu bilinmektedir ve ana rahminden d&uuml;nyaya gelmiştir, &ccedil;ocukluk merhalelerini ge&ccedil;tikten sonra, gen&ccedil;liğe ulaşmıştır. Eğer bir kimse b&ouml;yle olmadığını, bir anda meydana geldiğini, zek&acirc; sahibi olduğunu ve kemale erdiğini s&ouml;ylerse, akıl bu s&ouml;ylenenlerin tersine h&uuml;k&uuml;m verecektir. Aynı şekilde bir kimse, deniz ve kaynak sularının s&uuml;te d&ouml;n&uuml;şmesinin ya da dağın saf altın olmasının m&uuml;mk&uuml;n olduğunu s&ouml;ylerse, herkes bu s&ouml;ylemde bulunan kimseye delilik isnat edecektir. Şu halde akıl, a&ccedil;ık&ccedil;a b&uuml;t&uuml;n &acirc;lemdeki olayların, &ouml;nceden belirlenmiş kanunlar ve y&uuml;r&uuml;rl&uuml;kteki adetler &ccedil;er&ccedil;evesinde ger&ccedil;ekleştiği y&ouml;n&uuml;nde h&uuml;k&uuml;m vermektedir, bunun tersinin ger&ccedil;ekleşmesi durumu, bedihiyet ve a&ccedil;ıklığa muhaliftir.</p>\n\n<p>\n	Mevakıf&rsquo;ın şarihi bu doğrultuda şunları s&ouml;yl&uuml;yor:</p>\n\n<p>\n	Doğa&uuml;st&uuml; olayların (mucizenin) m&uuml;mk&uuml;nl&uuml;ğ&uuml; n&uuml;b&uuml;vvet ve n&uuml;b&uuml;vvet dışındakiyle ilgili kaide ve kurallarının ihlal ettiği (kabul g&ouml;r&uuml;lmesi) apa&ccedil;ıktır. Zira mucizenin m&uuml;mk&uuml;nl&uuml;ğ&uuml; kabul g&ouml;r&uuml;l&uuml;rse farklı zamanlarda şer&rsquo;i h&uuml;k&uuml;mlerin getiricisi, n&uuml;b&uuml;vveti mucize ile sabit kılınmış kimseye m&uuml;masil ve kendisinden h&uuml;k&uuml;mler talep edilen şahıslar, &uuml;zerinde bulunduğun dinin dışında birilerinin gelmesini m&uuml;mk&uuml;n kılınacak gibi uyumsuzlukları ve yaşam nizamına ters daha başka olumsuzluklara sebep olur.</p>\n\n<p>\n	Taftazani de mucizeyi inkar edenlerin ş&uuml;phesini şu şekilde dile getiriyor:</p>\n\n<p>\n	Olağan &uuml;st&uuml; olaylarının m&uuml;mk&uuml;n bilinmesi safsatadır. Zira eğer mucize m&uuml;mk&uuml;n olursa dağın altına, denizin yağa ve &uuml;zerinde mucize zahir olmuş n&uuml;b&uuml;vvet iddiasında bulunan kişinin başka bir şahsa d&ouml;n&uuml;şmesi gibi muhaller de olanaklı olacaklardır. Mucizenin ger&ccedil;ekleştiği ispatlansa bile mucizeyi g&ouml;rmeyenler i&ccedil;in ispatlanması olanaksızdır. Zira (mucizeyi) g&ouml;rmeyenler i&ccedil;in ispatlanmasının tek yolu tevat&uuml;r ile nakledilmesidir. Tevat&uuml;r yolu ise yakini ger&ccedil;ekleştiremez. Zira tevat&uuml;r silsilesinde yer alan bireylerinin her birisine yalancılığın isnat edilmesinin m&uuml;mk&uuml;n oluşu, silsilede yer alan b&uuml;t&uuml;n&uuml;ne isnat edilmesinin m&uuml;mk&uuml;nl&uuml;ğ&uuml;ne sebebiyet verir.</p>\n\n<p>\n	Bu s&ouml;zlerin tahlili bize, mucize olgusunda iki tutarsızlığı işaret etmektedir.</p>\n\n<p>\n	1-İllet&rsquo;in malul olduğunu g&ouml;sterir, tıpkı hazreti Salih&rsquo;in (a.s) mucizesi (kayadan deve yavrusunun &ccedil;ıkması), ve hazreti İsa&rsquo;nın (a.s) doğumunda vuku bulan bir kadının, bir erkek olmaksızın hamile kalması mucizesi gibi.</p>\n\n<p>\n	2- Aralarında t&uuml;rdeşlik olmadan malul&uuml;n bir illetten doğması; tıpkı bir dokunuşla &ouml;l&uuml;n&uuml;n dirilmesi (Ben-i İsrail&rsquo;in inek hik&acirc;yesinde) ve Hazreti İbrahim&rsquo;in (a.s) ateşe atıldığında ateşin soğuk olması mucizesi gibi.</p>\n\n<p>\n	Bu ş&uuml;phelerin ileri s&uuml;r&uuml;lmesi, mucizeye inananları cevap noktasında &uuml;&ccedil; gruba ayrılmıştır:</p>\n\n<p>\n	Birinci grup: nedensellik kanununun tarafında yer almışlar ve mucizeleri tevilden aciz kalmışlar ve tıpkı Ebu Bekir Razi (vefatı 251 hk.), İbn Ravendi (vefatı &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyıl hk.) gibi, Muammer bin İbad (vefatı 215 hk.) ve Mutezileden bazıları gibi, Seyyid Ahmed Han Hindi ve Ahundzade taraftarları gibi onları inkar yoluna gitmişlerdir. (Kadridani Kara meliki, 154:1381)</p>\n\n<p>\n	İkinci grup: mucizenin ger&ccedil;ekleşmesi tarafında yer almışlar ve insan aklının ulaştığı ve oluşturduğu kanunlara itibar etmemişlerdir. Ehli hadis ve Eş&rsquo;ariye, Allah&rsquo;ın tevhid-i ef&rsquo;alisi g&ouml;r&uuml;ş&uuml;n&uuml; savundukları i&ccedil;in, Allah&rsquo;tan başkasının, etki etmesini, sebep olmasını ve işin ondan başkasına isnad ve y&ouml;nlendirilmesini reddetmişlerdir. Sonu&ccedil; olarak, nedensellik ve sebepler kanununu inkar etmektedirler ve mevcudatın etki etmesini g&ouml;n&uuml;l ve can g&ouml;z&uuml;yle m&uuml;şahede etmektedirler. Tıpkı g&uuml;neşin ateşi ve ışık sa&ccedil;ması vb. gibi&hellip; olayları &ldquo;Adetullah&rdquo; olarak nitelendirmektedirler.</p>\n\n<p>\n	Bunlar Allah Te&acirc;la&rsquo;nın kendi koyduğu kanunlardır. Bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re, bu kanunların aksine bir işin yapılması m&uuml;mk&uuml;n değildir; ancak Allah a&ccedil;ısından, bu kanunların kanun oluşu, onun istek ve iradesine bağlıdır. Allah&rsquo;ın bu şekilde olmasını istemediği an, bu şekilde olmayacaktır, mucize de Allah&rsquo;ın işidir. (Mutahhari, 434:1420)</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup: Nedenselliğin aslını ve mucizenin ger&ccedil;ekleştiğini kabul ederek, bu iki konunun birbiriyle &ccedil;elişmediğini izah ediyorlar. Genellikle İmamiye Şia&rsquo;sı ve Mutezile arasında taraftarı olan bu d&uuml;ş&uuml;nce, bir&ccedil;ok y&ouml;n&uuml;yle a&ccedil;ıklamaya sahiptir, bunların her birine sırasıyla işaret edeceğiz.</p>\n\n<p>\n	<strong>1- Mucize, Allah&rsquo;ın Vasıtasız Fiili<br />\n	(Fiili M&uuml;başir):</strong></p>\n\n<p>\n	Nedensellik kanunu insanların ve eşyaların bulunduğu alan i&ccedil;in ge&ccedil;erlidir ve nihayetinde Allah&rsquo;ın vasıtalarla ger&ccedil;ekleştirdiği işlerin kapsamına girerler. Ama Allah&rsquo;ın vasıtasız yaptığı işlerde, bizzat kendisi sahneye &ccedil;ıkmaktadır, artık hi&ccedil;bir şeyin ona karşı koymaya g&uuml;c&uuml; yetmez. İmamiye kelamcılarından bir kısmı, mucizeyi Allah&rsquo;ın direkt olarak yaptığı bir iş ve nedensellikten ari olduğuna inanırlar.</p>\n\n<p>\n	Şeyh Tusi ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;&hellip; ve Allah&rsquo;ın ilgin&ccedil; ayetlerinden (mucizelerinden) biri de her bir kabilenin kendi kaynağından i&ccedil;mesi i&ccedil;in taşlardan İsrail kabilelerinin adedince su fışkırmasıdır&hellip;&rdquo; (270/1: 1409)</p>\n\n<p>\n	Seyyid Murteza da aynı metin ve &ouml;rneği vermiştir. (329:1411) Verdiği &ouml;rnekten de, mucizede harikuladelikten murat edilen şeyin mevcut tabiat kanunlarının ortadan kalması olduğu &ccedil;ok iyi anlaşılmaktadır. Bu bakış a&ccedil;ısına g&ouml;re, sebepler nizamı ve nedensellik vb. gibi k&uuml;lli ve akli kanunlar, varlıklar ve tabii etkenler i&ccedil;in ge&ccedil;erlidir. D&uuml;nyada tabii ateş olmadan sıcaklığın olması m&uuml;mk&uuml;n değildir ve aynı şekilde eğer Allah Te&acirc;la bitkileri yeşertmek, tabiatı canlandırmak isterse, yağmur g&ouml;ndermek zorundadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Ve eğer bir insanın canını alacaksa, hazreti Azrail&rsquo;e emir vermelidir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ancak Allah Te&acirc;la bir işi doğrudan kendisi yapmak isterse, hi&ccedil;bir şey buna karşı koyamaz, mukaddimeye, sebebe ve adete de gerek yoktur. Mesela, harikulade olması gereken mucizede, Allah Te&acirc;la su olmadan ateşin sıcaklığını yok edebilir, taşın i&ccedil;inden su akıtabilir ve kayanın i&ccedil;inden deve yavrusu &ccedil;ıkarabilir.</p>\n\n<p>\n	Bu a&ccedil;ıklamanın sorunlu y&ouml;nleri: Eğer kanunların Allah tarafından ihlal edilip ortadan kaldırılmasından murat edilen şey, biz insanların bilinen tabiat kanunları ise, Allah Te&acirc;la tabii olarak g&ouml;r&uuml;lmeyen, ya da tabiat&uuml;st&uuml; illetler ile yaratılış &acirc;leminde tasarruf eder ve mucizeyi yaratır s&ouml;z&uuml;, kabul edilebilir bir s&ouml;zd&uuml;r. Lakin bu Allah&rsquo;ın vasıtasız yaptığı işlere has bir şey değildir ve eğer murat edilen şey, malullerin, mucizelerin ve hadiselerin oluşumunda, hi&ccedil;bir illetin olmadığıysa bu s&ouml;z ge&ccedil;ersizdir.</p>\n\n<p>\n	<strong>2- Mucizelerin Tevili:</strong></p>\n\n<p>\n	Nedensellik kanunu ve sebepler nizamı, her şeyi kuşatmış, tabiatı kapsamış ve b&uuml;t&uuml;n mevcudata h&acirc;kimdir ve hi&ccedil;bir konuda istisna kabul etmemiştir. &Acirc;lemdeki etki ve tepkileri kendisi bir kanun esası &uuml;zerine bina eden bir Allah, neden ve nasıl bu nizamı bozabilir.</p>\n\n<p>\n	Bu grup mucizeyi ink&acirc;r etmiyorlar; lakin mucizeleri tevil ediyorlar. Yeni Kelam&rsquo;da var olan konular gibi, din jargonunu sembolik olarak g&ouml;r&uuml;yorlar ve hermeneutik (yorumsama) konularla onun &uuml;zerini &ouml;rt&uuml;yorlar. Bu tarz d&uuml;ş&uuml;ncenin Gazali d&ouml;neminde bile taraftarları vardı &ouml;yle ki, mucizenin tevili konusuna bile el atmışlardı. Gazali bu grubun asl-i illiyet konusundaki &ccedil;alışmalarından bahsetmiş ve devamında, bu şekilde algılamanın, mucizenin ve harikulade&rsquo;nin ispatında bazı sorunlar oluşturduğunu a&ccedil;ıklamıştır. (Gazali, Tarihi belli değil, 335)</p>\n\n<p>\n	&Uuml;stat Mutahhari&rsquo;nin deyimiyle, bunlar mucizeyi saygılı bir şekilde inkar etmişlerdir. (432:1420)</p>\n\n<p>\n	Onlar kendi iddialarına kanıt olarak iki delil &ouml;ne s&uuml;rm&uuml;şlerdir: birincisi, insanlar Peygamberden bir takım mucizeler istemişlerdir, ancak peygamber sadece ve sadece onlar gibi bir beşer olduğu i&ccedil;in, mucize g&ouml;stermekten ka&ccedil;ınmıştır. Yani onun mucizeleri sıra dışı ve adetlerin hilafında mucizeler değildi.</p>\n\n<p>\n	And olsun, bu Kur&rsquo;an&rsquo;da her &ouml;rnekten insanlar i&ccedil;in &ccedil;eşitli a&ccedil;ıklamalarda bulunduk. İnsanların &ccedil;oğu ise ancak inkarda ayak direttiler. Dediler ki: &lsquo;Bize yerden pınarlar fışkırtmadık&ccedil;a sana kesinlikle inanmayız. Ya da sana ait hurmalıklardan ve &uuml;z&uuml;mlerden bir bah&ccedil;e olup aralarından şarıl şarıl akan ırmaklar fışkırtmalısın. Veya &ouml;ne s&uuml;rd&uuml;ğ&uuml;n gibi, g&ouml;ky&uuml;z&uuml;n&uuml; &uuml;st&uuml;m&uuml;ze par&ccedil;a par&ccedil;a d&uuml;ş&uuml;rmeli ya da Allah&rsquo;ı ve melekleri karşımıza (şahit olarak) getirmelisin. Yahut altından bir evin olmalı veya g&ouml;ky&uuml;z&uuml;ne y&uuml;kselmelisin. &Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız.&rsquo; De ki: &lsquo;Rabbimi y&uuml;celtirim; ben, el&ccedil;i olan bir beşerden başkası mıyım? (İsra Suresi 89 &ndash; 93)</p>\n\n<p>\n	İslam alimleri bu ş&uuml;pheler karşısında &ccedil;eşitli cevaplar vermişlerdir:</p>\n\n<p>\n	a) Beşer hayatında, Allah Te&acirc;l&acirc;&rsquo;nın s&uuml;regelen hakimane s&uuml;nneti, insanların &ccedil;alışarak yeme ve i&ccedil;me ihtiya&ccedil;larını karşılamaları ve bu sayede nefislerin kemale ulaşmasını ve terbiye edilmesini sağlamak şeklindedir. Bununla birlikte eğer peygamberin kavmi, rahatlıkları i&ccedil;in bir pınar fışkırtmasını istemişlerse, b&ouml;ylesi bir isteğe cevap vermek ilahi s&uuml;nnet ile &ccedil;elişmektedir. (Subhani 83/2:1411)</p>\n\n<p>\n	b) M&uuml;şriklerin Peygamber&rsquo;den mucize olarak istedikleri şeylerden bazıları zaten imk&acirc;nsızdı ve Allah&rsquo;ın istek ve iradesi imk&acirc;nsız olan şeylere taalluk etmemektedir. Tıpkı Allah&rsquo;ı g&ouml;stermek, melekleri insanların g&ouml;zleri &ouml;n&uuml;ne getirmek yahut g&ouml;ky&uuml;z&uuml;n&uuml; onların başına ge&ccedil;irmek gibi, bazı diğer istekler de, pınarlar fışkırtması yahut Peygamber&rsquo;in bağ ve hurma bah&ccedil;elerine sahip olması gibi n&uuml;b&uuml;vvet iddiasının ispatına bir deli olamazdı. (Rabbani, Gulpeyegani,:77)</p>\n\n<p>\n	c) Mucize hakikati g&ouml;rmek isteyen ve n&uuml;b&uuml;vvetin doğruluğundan ş&uuml;phesi olan kimseler i&ccedil;in Peygamber&rsquo;in mucize g&ouml;stermeye izni vardır. Ama Peygamber her istenilene anında cevap vermek zorunda değildir. Peygamber mucize &uuml;retme fabrikası kurmamıştır.</p>\n\n<p>\n	d) İstekte bulunanlardan bazıları, olaya ticari olarak bakmaktaydılar ve &ldquo;sana iman edelim&rdquo; demiyorlar, &ldquo;senin i&ccedil;in iman edelim&rdquo; diyorlardı. Yani sen bizim i&ccedil;in bir şeyler yap, bir nehir, bir bağ, bah&ccedil;e vb&hellip; bunun karşılığında biz de senin i&ccedil;in iman edelim&hellip; (Mutahhari A.g.e: 442)</p>\n\n<p>\n	e) Diğer bazılarının ise iman etmeye ve hidayet olmaya niyetleri yoktu ve b&ouml;ylesi istekleri inatlarından ve problem yaratmak i&ccedil;indi. Bu y&uuml;zden ş&ouml;yle diyorlardı: &ldquo;&Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız&hellip;&rdquo;</p>\n\n<p>\n	Onların diğer delilleri de şuydu ki; Kur&rsquo;an-ı kerim bir&ccedil;ok yerlerde, ilahi s&uuml;nnet ve kanunları değişimi ve d&ouml;n&uuml;ş&uuml;m&uuml; olmayan s&uuml;nnet ve kanunlar olarak tanıtmıştır: &ldquo;Sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir değişiklik bulamazsın ve sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir d&ouml;n&uuml;ş&uuml;m de bulamazsın.&rdquo; İnsan bir erkek ve bir kadından ve &ouml;zel bir şekilde doğmalıdır ve bu değişim kabul etmez bir s&uuml;nnettir. Hz. İsa&rsquo;nın (a.s) doğumu bu s&uuml;nnete aykırıdır.</p>\n\n<p>\n	Bu s&ouml;ylem de, İslam &acirc;limlerinin verdiği cevaplarla doludur: Kur&rsquo;an&rsquo;daki s&uuml;nnet meselesi, ilahi adaletle, kulların y&uuml;k&uuml;ml&uuml;l&uuml;kleri, &ouml;d&uuml;l ve cezalarıyla ilgilidir. Yani, Allah Te&acirc;la k&ouml;t&uuml; amel sahiplerine ceza vermemezlik edemez. (Mutahhari A.g.e: 438) mucizenin doğuşu akli kanunlar esasına g&ouml;redir ve beşerin bildiklerinin &ouml;tesinde illetlerden kaynaklanmaktadır, bunun kendisi bile ilahi s&uuml;nnetlerdendir. Allah&rsquo;ın değişmez ilahi s&uuml;nneti, durumun gerektirmesi halinde, malulleri tabiat &ouml;tesi bir şekilde meydana getirmektedir. Bu tarz bir d&uuml;ş&uuml;ncenin ne şekilde ve hangi etkenle meydana geldiğini ş&ouml;yle tahlil edebiliriz:</p>\n\n<p>\n	His ve tecr&uuml;beye dayalı yeni materyalist medeniyet, b&uuml;t&uuml;n ehemmiyet ve &ouml;nemi hissi ve maddi &ouml;ğretilere y&ouml;neltmiştir, bu durum bir kısım İslam alimini şaşkınlığa d&uuml;ş&uuml;rm&uuml;şt&uuml;r, &ouml;yle ki kendilerini ilahi dinlerin asli temelini oluşturan gaybe iman ile maddi medeniyetin kazanımları arasında sıkışmış olarak g&ouml;rm&uuml;şlerdir. Bir yandan hissi ve tecr&uuml;bi olmayan meseleleri inkar etmeye c&uuml;retleri olmamıştır, &ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;mandırlar ve &ouml;te taraftan ise meleklerin ve cinlerin varlığını, gaybi işleri ve mucizeyi a&ccedil;ıklamaya da c&uuml;ret edememişlerdir. Bu y&uuml;zden bu dar boğazdan kurtulmak i&ccedil;in tevcih etmek yoluna gitmişlerdir. Şeyh Muhammed Abduh, Menar tefsirinde, Tantavi, Kitabu Cevahir&rsquo;de ve bu iki kişinin talebeleri de bu gruptandırlar. (Subhani, A.g.e. 80/2)</p>\n\n<p>\n	<strong>3- Mucizenin Tanımlanmayan Tabii İlletlere Dayandırılması:</strong></p>\n\n<p>\n	Nedenselliğin aslı t&uuml;m yaratılışta h&acirc;kimdir ve b&uuml;t&uuml;n maddi fiil ve edimsellikler, tabii illetlerle sınırlıdırlar. Mucizeyi getirenin diğer kimseler karşısında, tabii illetler silsilesi ve me&ccedil;hul ile olan tanışıklığı ve h&acirc;kimiyeti vardır, mucize g&ouml;sterdiğinde ve bu kanunların ger&ccedil;ekten yıkılması anlamına gelmez, mucizeyi g&ouml;ren g&ouml;zlerin asli illete aşina olmamalarından dolayı &ouml;yle g&ouml;r&uuml;n&uuml;r.</p>\n\n<p>\n	Nedensellik kanununa g&ouml;re, her malulun bir illeti olmak zorundadır; ancak hi&ccedil;bir zaman tek başına illet s&ouml;z konusu değildir ve &ccedil;eşitli illetlerin ve bu kapsamdaki şeylerin m&uuml;mk&uuml;nl&uuml;ğ&uuml; de ortadan kalkmamaktadır. Mesela, beşer &ccedil;ok eski zamanlarda, sıcaklığı g&uuml;neş ışınlarının malulu (sonu&ccedil;) olarak biliyordu; ama sonradan araştırmacı ve deneyci akıl, ateşi buldu, s&uuml;rt&uuml;nmeden meydana gelen tepkimeyi ve atom enerjisini buldu ki, bunların hepsi sıcaklığın illetidirler. Şimdi mesela tabii ve genelin anlayabildiği bir yol ile asanın yılana d&ouml;n&uuml;şmesi i&ccedil;in asanın toprağa d&ouml;n&uuml;şmesi, topraktan bitkinin yetişmesi ve bu bitkiyi hayvanların yemesi silsilesinde olur, ikinci yol ise, direkt ve &ccedil;abuk bir şekilde başka bir y&ouml;ntem ile yılana d&ouml;n&uuml;şmesidir.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce daha &ccedil;ok batı kelamcıları arasında yaygındır ve o da tahrif edilmiş Tevrat ve İncil&rsquo;deki ilgin&ccedil; mucizelerin ispatı i&ccedil;in ortaya atılmıştır.</p>\n\n<p>\n	Tabii ve deneysel gelenekten gelen İngiliz filozof Estelle irfanın hakkaniyetini kabul etmiş ve ş&ouml;yle demiştir:</p>\n\n<p>\n	Biz mutlak alemde olmadığımız s&uuml;rece, alemdeki b&uuml;t&uuml;n tabii kanunları en k&uuml;&ccedil;&uuml;k zerresine kadar bildiğimizden emin olmadık&ccedil;a meydana gelen akıllara durgunluk veren, fevkalade ve tabii kanunları ge&ccedil;ersiz kılan olaylar karşısında yeterli delil ve yetkinliğimiz yoktur &ccedil;&uuml;nk&uuml; bizim habersiz olduğumuz gizli bir kanun olabilir.</p>\n\n<p>\n	Bu tarz d&uuml;ş&uuml;nce, mucizeleri sebepler nizamına uygun hale getirmeye ve onların akıl dışılığını ve akıl ile &ccedil;atışmasını en aza indirgemeye &ccedil;alışmaktadır. Bu doğrultuda d&uuml;ş&uuml;nen Avrupalı araştırmacılar diyorlar ki, ilmi araştırmaların &ccedil;er&ccedil;evesi olabildiğince genişletilmelidir, olmasının imkansız olduğuna inandığımız şeyler bu sayede ispatlanacaktır. (Subhani, 71/2:1375)</p>\n\n<p>\n	Bu gerek&ccedil;elerin cevabı &ccedil;ok a&ccedil;ıktır, evvela maddi tabii illetlere, delilsiz belki tam aksini g&ouml;steren delillere dayanmak, tabii olmayan illetlere dayalı, olağan &uuml;st&uuml; şeylerin g&ouml;r&uuml;lmesi ve varlığı, bu konunun doğrulayıcısıdır. İkinci olarak; tecr&uuml;bi ilimler, bize maddi olayların illete ihtiyacı olduğunu s&ouml;ylemektedir, ama bu illetin &ouml;zel yahut sadece maddi illet olması gerektiğine dair bir delil yoktur. Başka bir deyişle, tabiat ve madde &ouml;tesi illetleri yok sayamayız, eğer tecr&uuml;bi ilimlerin faaliyet dairesi madde &acirc;lemi ise, hi&ccedil; ş&uuml;phesiz yargılama ve h&uuml;k&uuml;m verme dairesi de aynıdır.</p>\n\n<p>\n	Bazıları İbn Sina&rsquo;nın olağan &uuml;st&uuml; işleri, sebepler nizamı esasına g&ouml;re a&ccedil;ıkladığı İşarat kitabına baktıklarında, İbn Sina&rsquo;nın resmi g&ouml;r&uuml;ş&uuml;n&uuml;n maddiyattaki sebepleri ve illetleri bilmekle sınırlı olduğunu ve neticede mucizelerin de tabii illetlere dayandığına inandığını, ancak bunların hen&uuml;z keşfedilmediği y&ouml;n&uuml;nde olduğunu d&uuml;ş&uuml;nm&uuml;şlerdir. (A.g.e. 76)</p>\n\n<p>\n	Şu halde, o sadece ariflerden sadır olan harikulade işleri a&ccedil;ıklamak, tahlil etmek ve tabii g&ouml;stermek adına bunları s&ouml;ylemiştir, yoksa Enbiyaların g&ouml;sterdikleri mucizeleri de kapsayacak şekilde harikulade işlerin mutlak manada gerek&ccedil;elendirmek ve a&ccedil;ıklamak kastıyla değil. İşarat kitabında baştanbaşa, harikulade işleri ve bu bağlamda peygamberlerin mucizelerini mutlak anlamda gerek&ccedil;elendirmek ve tabii g&ouml;stermek iddiasında bulunulmamıştır. Her ne kadar İbn Sina kelamını şerh eden, Muhakkik Tusi, birka&ccedil; konuda evliyaların harikulade işlerine işaret etse de, ne şerhinde, ne de metinde b&uuml;t&uuml;n mucizelerin ve harikulade işlerin tabii ve g&ouml;r&uuml;lebilir bir menşei olduğu iddia edilmemiştir. Aynı şekilde &ldquo;zikrul vech fi zuhuril ğaraib anil arifin&rdquo; başlığı altında vermiş olduğu b&ouml;l&uuml;mde işlenen konu da irfan ve arifler &uuml;zerinedir.</p>\n\n<p>\n	İbn Sina son b&ouml;l&uuml;mlerde bulunan onuncu y&ouml;ntemde, keramet ve mucizelerin Enbiyaların kendilerinden kaynaklanan şeyler olduğunu a&ccedil;ıklamış, ancak sihirler (sihirbazlık ve g&ouml;z yanıltma) madde ve tabiattan kaynaklanmaktadır. Bununla birlikte sadece maddi menşei olan harikalar ile maddi sebepler ve illetler dışında yahut madde &ouml;tesinden kaynaklanan harikalar arasında, zatı itibariyle, temelde fark vardır. &Ouml;zellikle de enbiyanın nefisleri, irade ve ruhi &ouml;zelliklerden m&uuml;teşekkil olup, bunlar maddi ve tabii illet t&uuml;rdeşinden değillerdir.</p>\n\n<p>\n	<strong>4- Tabii İlletlerde Yayılma ve H&acirc;kimiyet</strong></p>\n\n<p>\n	Bazı kelamcılar, nedenselliğin aslını ve mucizelerin illetlere dayandığını kabul etmekle beraber, illetlerin genişliği konusuna girmişlerdir. Bu varlıkta &uuml;&ccedil; t&uuml;r illetin olduğunu g&ouml;stermek i&ccedil;indir:</p>\n\n<p>\n	<strong>a)Bilinen tabii illetler</strong></p>\n\n<p>\n	<strong>b)Bilinmeyen tabii illetler</strong></p>\n\n<p>\n	<strong>c)Tabiat&uuml;st&uuml; illetler</strong></p>\n\n<p>\n	Mucizeler son iki illete dayanmaktadır. Gazali sebepler nizamı ile harikulade işlerin ve mucizelerin ger&ccedil;ekleşmesini bağdaştırmak i&ccedil;in, bazı y&ouml;ntemleri &ouml;nermektedir. Bunlara &ouml;rnek olarak; ateş peygamberin bedenini yakmıyor, bunun sebebi ateşin ya da peygamberin bedeninin değişime uğramasıdır ve b&ouml;ylesi bir şeyi yapmak Allah&rsquo;ın kudretinin dışında değildir. Sonra mucizenin meydana geliş s&uuml;recini başka bir a&ccedil;ıdan a&ccedil;ıklayarak ş&ouml;yle diyor, tabiattaki değişim &ccedil;ok uzun olduğundan ilahi kudret &ccedil;ok kısa bir zamanda tecelli ediyor. (Bkz.: Gazali, Tarihi belli değil: 246)</p>\n\n<p>\n	Asa ve yılan her ikisi de uzun yıllar &ouml;ncesinde topraktan oluşmamışlar mıydı? Elbette bu milyonlarca, belki de y&uuml;z milyonlarca yıl s&uuml;rm&uuml;ş olabilir, neticede mucize, yıllar boyu s&uuml;recek olan o merhaleleri bir anda ve &ccedil;ok kısa bir zaman zarfında meydana getirir. (Mekarim Şirazi, 182/13:1364)</p>\n\n<p>\n	Şayet merhum Mutahhari&rsquo;nin s&ouml;z&uuml; de bu gerek&ccedil;elendirmeye dayanmaktadır: &ldquo;mucize, kanunun kanuna h&uuml;kmetmesidir, bir kanunun iptal edilmesi değil.&rdquo; (447: 1420)</p>\n\n<p>\n	İslam&rsquo;ın hikmet sahibi insanları, tabii illetlerin peygamberlerin ve keramet sahibi kimselerin irade ve nefislerinde yerleşmesini, Allah tarafından izin verilmiş olan enbiyanın tekvin &uuml;zerindeki tasarrufunu, mucizenin akli tasvir ve kabul edilebilirliği projesini &ccedil;izmek i&ccedil;in uğraşmışlardır.</p>\n\n<p>\n	Sadr-u M&uuml;teellihin (Molla Sadra) bu mevzuda ş&ouml;yle diyor:</p>\n\n<p>\n	Bazı ilahi nefislerin, sanki b&uuml;t&uuml;n alemin nefsi gibi olup, b&ouml;ylesi bir kudrete sahip olmalarına hayret etmemeliyiz. Bunlar &ouml;yle nefislerdir ki, bedenlerinin onlara itaat etmesi gibi, alemdeki unsurlar da ona itaat ederler ve her ne kadar soyut akıl ile benzerlik g&ouml;sterirlerse de, g&uuml;&ccedil;leri ve alemdeki tasarrufları da o kadar &ccedil;ok olur. (618: 1420)</p>\n\n<p>\n	Bu nazariye, bu konudaki eleştiri ve sorunlara bir &ouml;l&ccedil;&uuml;de uygun cevap vermektedir. İki &ouml;nemli varsayım daha vardır ki, bu nazariyenin daha sağlıklı ve g&uuml;&ccedil;l&uuml; hale getirmektedir.</p>\n\n<p>\n	Birinci varsayım, beklentilerin &ouml;tesindeki işler &uuml;zerinde, nefis ve iradenin etkisinin ispatıdır.</p>\n\n<p>\n	İlk adımda, ispat etmemiz gereken şey, acaba nefsin ve iradenin cevherinin, &ouml;z&uuml;n&uuml;n cisimler ve bedenler &uuml;zerinde tasarruf g&uuml;c&uuml; olup olmadığıdır. Eğer bu esas ispatlanırsa, mucizenin izahının birinci b&uuml;y&uuml;k adımı atılmış olacaktır. Maddi ve cismani cevherde nefsin ve iradenin illiyeti, adet haline gelmiş işlerde, maddi olmayan işlerin etki etmesi t&uuml;r&uuml;nden bir illiyet ve tesir olacaktır. Bu y&uuml;zden, maddi ve tabiat sınırları i&ccedil;indeki illiyet, bunun dışı i&ccedil;in de genelleştirilecektir. Ve bu aslı, yani ilahi enbiya ve evliyanın can, nefis ve iradelerinin, diğer insanlara g&ouml;re daha y&uuml;ce bir mertebede ve daha g&uuml;&ccedil;l&uuml; olduklarını kabul etmekle onların etkilerinin g&uuml;c&uuml; daha bir somut hale gelecektir.</p>\n\n<p>\n	İbn Sina bu konuda ş&ouml;yle demektedir:</p>\n\n<p>\n	Dolayısıyla bir nebinin varlığı ve onun insan olması vaciptir. Onun diğer insanlarda bulunmayan bir niteliğe sahip olması gerekir ve insanlar onu kendilerinden ayırt edecek bir şeye (&ouml;zelliğe) sahip olduğunu ve kendilerinin ona sahip olmadığını hissetmeliler. Dolayısıyla onun i&ccedil;in kendisinden haber verdiğimiz mucizeler olacaktır.</p>\n\n<p>\n	Telepati, Spiritizm (ruhlarla irtibat), hipnoz b&uuml;t&uuml;n bunlar maddi meselelerde nefis ve ruh &uuml;zerinde etki bırakmanın apa&ccedil;ık &ouml;rnekleridir. &Ouml;yle ki psikoloji ve psikanaliz, iki etken ve pozitif bilim olarak kabul edilmiştir. (Mekarim Şirazi, 289/5: 1377)</p>\n\n<p>\n	Şeyh-ur Reis, ariflerin yaptıkları harikulade işlerin akli izahını yaparken ş&ouml;yle demiştir:</p>\n\n<p>\n	Bir arifin kendi g&uuml;c&uuml;yle ona benzer başka insanların g&uuml;c&uuml; d&acirc;hilinde olmayan bir fiil veya her hangi bir hareket ger&ccedil;ekleştirdiğini duyduğunda, b&uuml;t&uuml;n bunlarla birlikte hemen yalanlamaya kalkışmamalıyız. Muhakkak sen bunun sebebine gidecek bir yolu, muteber bildiğin doğa mekteplerinde bulacaksın&hellip; bir arifin gaipten konuşur ve konuştuğu şeyin ger&ccedil;ekleştiğini duyduğunda, m&uuml;jdeleyici ve korkutuculukla &ouml;ncelemişse, onu onayla ve ona iman getirmeni zorlaştırmasınlar. Zira doğa mekteplerinde bunun i&ccedil;in a&ccedil;ık sebepler var.</p>\n\n<p>\n	Hekim Suhreverdi ş&ouml;yle diyor: &ldquo;Enbiyanın, deprem oluşturarak yerle bir etmek, hastalıktan kurtulma, y&uuml;r&uuml;yen ve u&ccedil;anların onlara boyun eğmesi şaşılacak bir şey değildir. (77/3:1369)</p>\n\n<p>\n	Molla Sadra da ş&ouml;yle diyor: &ldquo; Bazı nefislerin ilahi kuvvete sahip olmaları ve maddi &acirc;lemin unsurlarının ona itaat etmeleri şaşırtıcı değildir.&rdquo; (355:1420)</p>\n\n<p>\n	Bu &uuml;&ccedil; b&uuml;y&uuml;k insanın s&ouml;zleri bize nefis ve iradenin beden &uuml;zerinde etkisini m&uuml;mk&uuml;n olduğunu anlatıyor. İbn Sina delil olma y&ouml;n&uuml;yle bu hakikati ş&ouml;yle beyan ediyor:</p>\n\n<p>\n	Bazen g&uuml;&ccedil; bakımından insan i&ccedil;in (durumu mutedil hal &uuml;zere iken) kendisinde tasarruf yapmak ve onu hareketlendirmekte bir sınır olur ve hedefi mahsurdur. Sonra nefsine bir hal arız olur onun g&uuml;c&uuml;n&uuml; &ouml;yle bir duruma indirger ve s&ouml;z konusu hedeften daha aşağılara getirir ki acizliğe du&ccedil;ar olur. Korku ve h&uuml;z&uuml;n gibi haletlerinin kendisi i&ccedil;in arız olmaları gibi. Veya nefsi i&ccedil;in bir hal arız olur ki onun g&uuml;c&uuml; fazlalaşır hedefi b&uuml;y&uuml;yor, &ouml;yle ki adeta onunla bağımsız hale gelir. Kızgınlık, sevin&ccedil;, mutedil durumlar ve sarhoş edici ferahlar gibi haletler bu t&uuml;rdendir. Arif i&ccedil;in bir hareketlilik inayet edildiğinde; ferahlılığın inayet edilmesi gibi perde arkasında olup a&ccedil;ığa &ccedil;ıkan yetilere d&ouml;n&uuml;şmesi acayiplik olarak karşılanmamalıdır.</p>\n\n<p>\n	Hace Nasuriddin Tusi de Şeyhur Reis ile aynı şeyleri s&ouml;yl&uuml;yor: &ldquo; &hellip; yani Ali (a.s)&rsquo;a ait olduğu s&ouml;ylenen s&ouml;z bu manadadır: Vallahi ben Hayber kalesinin kapısını beden g&uuml;c&uuml;mle a&ccedil;madım, o işi rabbani bir kuvvet ile yaptım.&rdquo;</p>\n\n<p>\n	Hasılı kelam, her bir insanın olağan durumlar karşısında olağan g&uuml;&ccedil;lerinin olduğu inkar edilemez bir hakikattir. Ama maddi olmayan şartlarda, insanın maddi cismi ve bedeninin hi&ccedil;bir şekilde farklılık g&ouml;stermemiştir, ancak onun kudreti azalıp &ccedil;oğalabilir. Mesela korku, &uuml;z&uuml;nt&uuml; ya da perişanlık halinde insan daha &ouml;nceden kendisine &ccedil;ok sıradan gelen işleri yapmada aciz kalabilir. Buna karşılık, mutluluk, neşe ve kendini hafif hissettiği anlarda, onun kudreti artar. Peygamberlerin de vahyin kaynağıyla hissi ve g&ouml;rsel irtibatı olduğundan, başka kimselerin yapmaktan tamamen aciz oldukları mucizeler g&ouml;sterebilirler. Bu y&uuml;zden Emir-el Muminin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hayber&rsquo;in kapısını maddi d&uuml;nyanın g&uuml;c&uuml;yle s&ouml;k&uuml;p yerinden &ccedil;ıkarmadım; ilahi bir g&uuml;&ccedil; ile bu işi yaptım.&rdquo;</p>\n\n<p>\n	Şu halde, hissi ve g&ouml;rsel delil ortaya koymuştur ki, olağan olmayan işlerin yapılmasında bir illet vardır, ama onun illeti maddiyat ve tabiat ile t&uuml;rdeş ve hem cins değildir. Belki nedensellik dairesi, hislerden ve duyulardan daha geniştir.</p>\n\n<p>\n	İkinci varsayım: Mucize Enbiyaların kendi yaptıkları iştir veya en azından enbiyanın nefsi onun ortaya &ccedil;ıkmasında ve g&ouml;r&uuml;lmesinde etkendir. Bu varsayım &ouml;nceki varsayımdan ortaya &ccedil;ıkmıştır, akli ve tecr&uuml;bi bulguların, bu doğrultuda ortaya &ccedil;ıkan şeye tatbik edilmesi zorunludur. Yani birinci varsayımda, nefs, irade ve şuurun manevi işler kapsamına girdiği sağlam bir şekilde beyan edilmişti, cisim de maddi işler kapsamındadır, etki etmektedir. Ama bu varsayımda nebinin ve ilahi evliyanın nefsinin y&uuml;ce &acirc;leme bağlanması, unsurlar ve maddeler &acirc;leminde &ccedil;ok b&uuml;y&uuml;k bir etki bırakmaktadır. Merhum Mutahhari bir&ccedil;ok İslam &acirc;liminin bu varsayımı kabul ettiklerini s&ouml;ylemiştir. (220/2: 1376)</p>\n\n<p>\n	İkinci varsayımın daha derinleşmesi i&ccedil;in, peygamberlerin mucizenin ortaya &ccedil;ıkışında, ger&ccedil;ekleşmesindeki rol&uuml; konusunu, meşhur kelam kitaplarında araştırmamız uygun olacaktır:</p>\n\n<p>\n	<strong>1- Eş&rsquo;aire&rsquo;nin Konumu</strong></p>\n\n<p>\n	Eşaire&rsquo;nin genel d&uuml;ş&uuml;ncesi, tevhid-i ef&rsquo;ali ve akli ve felsefi meselelerle &ccedil;atışma taraftarıdır, onlar mucizeyi direkt olarak Allah&rsquo;ın işi olarak g&ouml;r&uuml;yorlar. Şerh-i Mevakif&rsquo;te, mucize faili Muhtar&rsquo;ın (Allah) işidir ki Allah isterse bunu a&ccedil;ık&ccedil;a doğrular ve mucizeyi ortaya &ccedil;ıkarmak, bir kabiliyetin var olması şartına bağlı değildir, tıpkı n&uuml;b&uuml;vveti bağışlamanın, nebinin istidadının bulunması ve hazır olması şartına bağlı olmaması gibi. Bu hikmet ve felsefenin tam tersi bir g&ouml;r&uuml;şt&uuml;r. (251/8: 1419) Ama bunların yanı sıra, ayetlerin zahiri ve temiz vicdanlar, en azından bazı mucizelerin meydana gelişinin, bizzat peygamberin eliyle olduğuna şahitlik etmektedir, Eş&rsquo;aire&rsquo;nin bir kısmı da mucizelerin meydana gelişinde peygamberin kendisinin etkisi olduğunu itiraf etmişlerdir. (Gazali, Tarihi belli değil: 238)</p>\n\n<p>\n	Fahrur Razi bu konuda şunları s&ouml;ylemektedir: İnsan iki g&uuml;ce sahiptir: biri, d&uuml;ş&uuml;nce g&uuml;c&uuml;d&uuml;r ki, kemale ulaştığında, soyut &acirc;lemden bazı anlaşılabilir suretler ona aşik&acirc;r olur ve gaybın kaynağı onun i&ccedil;in aydınlanır. Diğer g&uuml;&ccedil;, ameli g&uuml;&ccedil;t&uuml;r ki, cisimler &acirc;leminde tasarruf edebilme ve tesir etme g&uuml;c&uuml;n&uuml; bulur ve garip ve harikulade fiiller ondan sadır olur. (127/9: 1420)</p>\n\n<p>\n	Elbette bir kısım kelamcılar, mutlak bir şekilde mucize Allah&rsquo;ın işidir ve bu mutlaklıkta enbiyanın etkilerinin olmadığını sonucu &ccedil;ıkmamaktadır demektedirler. Yani, enbiyanın mucizenin meydana gelmesindeki m&uuml;stakil ve tamamlayıcı illiyetini reddetmek i&ccedil;in yeterli değildir.</p>\n\n<p>\n	<strong>2- Mutezile&rsquo;nin Konumu</strong></p>\n\n<p>\n	Mutezile akılcı ekollerin en &ouml;nemlilerinden biri olmakla beraber, bazı fakt&ouml;rlerden dolayı &ndash; ki bu fakt&ouml;rleri konuşmanın yeri burası değildir &ndash; eserleri ve d&uuml;ş&uuml;ncelerine onların kendi beyanlarından ulaşmak fazla m&uuml;mk&uuml;n olmadığından, daha &ccedil;ok onların fikri d&uuml;şmanlarının (Eş&rsquo;aire) diliyle nakledilmiştir.</p>\n\n<p>\n	Onlar &ldquo;bir olandan ancak bir sadır olur&rdquo; gibi akli kurallara &ouml;nem verirler, ilk yapanın dışında, diğer meydana gelenleri Allah&rsquo;ın vasıtalarla yaptığı iş olarak g&ouml;r&uuml;rler. Bu y&uuml;zden bunlara g&ouml;re mucize Allah&rsquo;ın vasıtasız yapmış olduğu bir iş olamaz. (Abdulcebbar Mutezili, 23/9: 1957)</p>\n\n<p>\n	<strong>3- İmamiye&rsquo;nin ve İslam Hekimlerinin Meşhur Konumu</strong></p>\n\n<p>\n	Ebu Nasir Farabi&rsquo;den ( 257 &ndash; 339 h.k.) Şeyh-ul Reis&rsquo;e (370 &ndash; 427 h.k), İbn R&uuml;şd&rsquo;den (520 &ndash; 595 h.k.),ta Şeyh Suhreverdi&rsquo;ye (549 &ndash; 587 h.k.), Molla Sadra&rsquo;dan ( 979 &ndash; 1050 h.k.) Feyyaz&rsquo;a (1045 &ndash; 1121 h.k), Feyz Kaşani&rsquo;ye (1006 &ndash; 1091 h.k.) ve Molla Hadi Sebzevari&rsquo;ye (1212 &ndash; 1279 h.k.) kadar hepsi, evliyanın ve nebilerin nefislerinin, mucizenin meydana gelmesine etki eden bazı &ouml;zellikleri olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Hekim Sebzevari, Resul-&uuml; Ekrem&rsquo;in manevi sıfatlarının a&ccedil;ıklamasından sonra, mucizenin kaynağını peygamberin şahsında, &uuml;&ccedil; g&uuml;c&uuml;n var olmasıyla a&ccedil;ıklayarak ş&ouml;yle diyor: kuvvei allame ( ilmi g&uuml;&ccedil;), kuvvei amale (aktif ve faal g&uuml;&ccedil;) ve kuvvei hassas (y&uuml;ce bir idrak). (Tarihi belli değil: 217)</p>\n\n<p>\n	Allame Tabatabai de harikulade işlerin irdelenmesi ve ispatı i&ccedil;in &ccedil;aba g&ouml;stererek ş&ouml;yle diyor: Hi&ccedil;bir teredd&uuml;d&uuml;m&uuml;z&uuml;n olmaması gereken bir diğer şey de şudur ki, b&uuml;t&uuml;n bu harikulade olaylarda şahısların da dehaletlerinin olduğunu ve aynı zamanda, maddi h&uuml;k&uuml;mlerle irtibatlı yahut madde &ouml;tesiyle korunmuş olmalarıdır. Bunun manası, meydana gelen bu olayların her birinde, failin şahsının irade ve şuuru dehalet etmiştir. (121: 1363)</p>\n\n<p>\n	Yine el Mizan tefsirinde ş&ouml;yle buyurmaktadır: Adet &uuml;st&uuml; olayların t&uuml;m&uuml;, ister kendilerine mucize denilsin, ister sihir ve ister bunlar dışında başka şeyler; Allah&rsquo;ın evliyalarının kerametleri, riyazet ve m&uuml;cahede ile kazanılan diğer &ouml;zellikler olsun b&uuml;t&uuml;n bunlar nefsani g&uuml;&ccedil;lere dayanmakta ve iradi iktizalardır... Dolayısıyla nebilerin getirmiş oldukları mucize t&uuml;r&uuml;ndeki ayetler ve bunların onlardan sudur etmesi, sadece değerli ve şerif nefislerinde bulunan m&uuml;essir ilkelere (yetilere) aittir ki bu yetilerde kendi tesirini g&ouml;stermekte bir izne bağlılar.</p>\n\n<p>\n	&Uuml;stat Mutahhari de ş&ouml;yle demektedir: Mucize, mucizeyi yapan kimsenin ger&ccedil;ekte alemin k&uuml;lli ruhuna bağlanması ve &acirc;lemin k&uuml;lli ruhuna bağlanarak, bu alemdeki kanunlar &uuml;zerinde tasarruf etmesidir. Bu tasarrufu da kanunların dışına &ccedil;ıkması manasına gelmez, kanunları kendi kontrol&uuml;ne alması anlamına gelir; kanunları kendi kontrol&uuml;ne aldığı zaman, bu olağan &ouml;rfi kanunların dışına &ccedil;ıkabilir ama kanunların bizzat kendisiyle &ccedil;elişmez.</p>\n\n<p>\n	Bir kısım kimseler de şu şekilde a&ccedil;ıklamalarda bulunmuşlardır: bazı mucizeler, sadece Allah&rsquo;ın irade ve emrine dayanmaktadır ve bu mucizelerde Enbiyaların hi&ccedil;bir dehaleti yoktur. Tıpkı Musa Kelimullah&rsquo;ın asasının yılana d&ouml;n&uuml;şmesi gibi, &ccedil;&uuml;nk&uuml; eğer Musa&rsquo;nın (a.s) kendi nefsi ve ruhi g&uuml;c&uuml;n&uuml;n asasının yılana d&ouml;n&uuml;şmesinde gerektirici ve sebep olucu bir etkisi olsaydı ve sadece Allah&rsquo;ın iznini bekleseydi, yılandan korkup ka&ccedil;mak ki kendisi bu işte etkili olsaydı anlamsız olacaktı. Ama bazı durumlarda enbiya ve imamların nefsi mertebeleri ve kabiliyetleri mucizenin hazırlanmasında ve gerekli zeminin oluşturulmasında etkisiz değildir. (Sefayi, 28/2: 1375)</p>\n\n<p>\n	Peygamberler, g&uuml;&ccedil;l&uuml; nefs ve irade ile ve aynı zamanda Allah&rsquo;la irtibatları sayesinde, tabii illetler ve sebepler &uuml;zerinde tasarrufta bulunup, ele ge&ccedil;irerek, tekvini velayetleriyle mucize ger&ccedil;ekleştirebilirler. Tabii olay ve refleksleri hızlandırmak, sebepler nizamına ve illetlere aykırı bir durum değildir. Tıpkı g&uuml;n&uuml;m&uuml;zde bilim adamlarının tarafından tarım alanında bitkilerin yetişme s&uuml;resini en aza indirerek en bereketli &uuml;r&uuml;n&uuml; almak i&ccedil;in yaptıkları hızlandırıcı değişim ve d&ouml;n&uuml;ş&uuml;mler gibi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Asıl problem, mucizenin, normal olanın dışında, olağan olaylar ve nedensellik kanununun tersine bir iş olmasıdır. O halde akılla bağdaşmayan ve hatta akıl ile &ccedil;atışan bir şeydir ve eğer bu nizam ile uyumluysa, şu durumda olağan &uuml;st&uuml;nl&uuml;ğ&uuml; nerededir?</p>\n\n<p>\n	Bu problemin esası, bir hata yahut yanlışın &uuml;zerine bina edilmesidir. Bu yanlış, nedensellik ve felsefenin k&uuml;lli kanunlarıyla, tabii ve &ouml;rfi nizamın nedenselliğini birbirine karıştırmaktır. Olması imk&acirc;nsız bir şeyin meydana gelmesi, nedensellik ve felsefenin ve matematiğin k&uuml;lli kanunlarını bozmak demektir ki, harikul adet bu anlamda değildir. Murat edilen şey, maddi ve tabiata ait nedensellik nizamını bozarak değiştirmektir. Bu ise olası bir şeydir ve aynı zamanda şaşırtıcıdır da.</p>\n\n<p>\n	Felsefenin k&uuml;lli kanunlarının s&ouml;ylediği şey, hi&ccedil;bir malul yaratılış &acirc;leminde illet olmadan meydana gelemez. Tabii kanun ve deneysel bilim de ş&ouml;yle diyor: ısı her zaman ateşin akabinde meydana gelir. Ama acaba bu ikisi arasındaki (ateş ve ısı) bağlantı tekvini, zaruri ve karşı konulamaz bir şekilde mi kurulmuştur? Acaba ısının sadece ateşe has bir netice olduğu iddia edilebilir mi?</p>\n\n<p>\n	Akıl diyor ki, her meydana gelen şey bir meydana getirene muhta&ccedil;tır. Ama meydana gelen ve meydana getiren şeyin teşhisi, deneysel bilimlere bırakılmış, deneysel bilimlerin dayanağı da &ccedil;eşitli araştırma ve g&ouml;zlemlere dayanmaktadır ve araştırma da mantığa dayalı değil, ş&uuml;phe g&ouml;t&uuml;rmeyen yakine g&ouml;t&uuml;rmek olarak tanımlanmıştır.</p>\n\n<p>\n	Eğer diğer noktadan probleme bakılırsa, &ccedil;ok a&ccedil;ık bir şekilde problemin baş g&ouml;stermesi, bu iki konu arasındaki hata, yanlış esasına dayandığı g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	1- Mucize bir illete bağlı değildir; bunun manası, insanların nezdinde olağan, bilinen illet yoktur s&ouml;z&uuml; doğru ve problemsiz bir s&ouml;zd&uuml;r ve mucizenin bu t&uuml;rden bir şey olmasıdır.</p>\n\n<p>\n	2- Mucize mutlak olarak bir illete bağlı değildir; bunun manası ise, sıradan, maddi ve maddi olmayan illet yoktur ve mucize de bu t&uuml;rden bir şeydir.</p>\n\n<p>\n	Burada bir soru g&uuml;ndeme gelmektedir, eğer mucizeler, bir illete dayanıyorlar ise, beşerin zamanın ge&ccedil;mesiyle bu mucizelerin illetlerini keşfederse ve enbiyanın yaptığı harikulade işler mucize olmaktan &ccedil;ıkarsa ve sıradan halk aynı şekilde mucizeleri yapma g&uuml;c&uuml;ne ulaşırsa? Bunun cevabı ş&ouml;yledir:</p>\n\n<p>\n	Evvela, beşerin ilminin kesinlikle yaratılışın b&uuml;t&uuml;n illetlerine, sırrına ve remzine ulaşacağını s&ouml;ylemek, delilsiz mesnetsiz bir iddia ve s&ouml;zd&uuml;r. Hatta eğer, bir konuda bile m&uuml;spet bilim harikulade bir şeyin illetini keşfetse bile, b&ouml;ylesi bir gelişme mucizenin yararına olacaktır. &Ccedil;&uuml;nk&uuml; onun m&uuml;mk&uuml;nl&uuml;ğ&uuml;n&uuml; ve ger&ccedil;ekleşmesini kesin ve ulaşılabilir kılacaktır ve &ouml;te yandan, deneysel bilim peygamberin de bu mucizeyi ger&ccedil;ekleştirirken, keşfolunan bu illetten yararlanmış olduğuna h&uuml;kmedemez.</p>\n\n<p>\n	İkinci olarak, illetin me&ccedil;hul ve m&uuml;phem olması, mucizenin esası veya bir par&ccedil;ası değildir. Aksine mucize, bu a&ccedil;ıdan mağlup edilemez illetlere dayanan ve bunun izlerini taşıyan, ilahi bir kaynaktan sadır olan şaşkınlık verici bir iş ve ayettir. Biz bilinen ve tanımlanan kanunlara uymayan her hadiseyi mucize olarak adlandıramayız. Ancak, mağlup edilemez illete dayanan olağanın dışındaki hadiseler mucizedir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, farz edelim ki, beşeri imk&acirc;nlar mucizenin kendisini meydana getirmek gibi, mucizenin asli illetine ulaştı, bu gelişme o işin kendi asrında mucize olarak kabul edilmesini engellemez. &Ccedil;&uuml;nk&uuml; her mucizenin ana hedefi, kendi zamanında bu mucizeyi meydana getirenin ilahi peygamber olduğunu, vahyin kaynağıyla bağlantısının olduğunu, iddiasının ger&ccedil;ek olduğunu ispatlamaktır.</p>\n\n<p>\n	G&ouml;r&uuml;len o ki, mucize ile ilgili pek &ccedil;ok bahislerde, mucizenin kendisinden gaflet edilip, meselenin ana ekseni mucizenin oluşturan etken bağlamında kurulmuştur.</p>\n\n<p>\n	Mesela, konu ş&ouml;yle ele alınmıştır, acaba mucize direkt olarak Allah&rsquo;ın işi midir yoksa Enbiyaların kendi yaptıkları bir iş midir tıpkı, meleklerin &ccedil;eşitli memleketlerde İslam ordusuna yardım i&ccedil;in nazil olması, Kur&rsquo;an&rsquo;ın ve diğer semavi kitapların n&uuml;zul&uuml;, Hz. İsa&rsquo;nın (a.s.) babasız d&uuml;nyaya gelmesi gibi&hellip; Hi&ccedil; ş&uuml;phe yok ki, Allah vasıtasız olarak yapmış yahut en azından peygamberin kendisi mucizenin asıl sahibi değildir, Hz. İsa (a.s) hen&uuml;z doğmamışken, tekvinde ve kendi doğumunda bir etkiye sahip olabilir?</p>\n\n<p>\n	Asanın yılana d&ouml;n&uuml;şmesi, hastalara şifa vermek, hayvanlarla konuşmak, ateşten zarar g&ouml;rmemek&hellip; gibi mucizeler, Enbiyaların nefs ve irade olarak asgari &ouml;l&ccedil;&uuml;de etki ettiği mucizelerdir.</p>\n\n<p>\n	Aynı şekilde, Nuh&rsquo;un (a.s) mucizesi olan yağmurun ve tufanın inmesi, Hz. İsa&rsquo;nın (a.s.) beşikteyken konuşması, Kur&rsquo;an-ı Kerim&rsquo;in fesahat ve belağatın doruklarında olması gibi mucizelerin, s&ouml;z konusu felsefi ve akli kanunlarla bir &ccedil;elişkisi yoktur, zahir ve batın bu t&uuml;r işleri zati itibariyle imk&acirc;nsız bir karmaşa olarak g&ouml;rmez. Belirli bir zamanda, belirli bir şahıs ile &uuml;stelik zorunluluk halinde meydana geldiler, bu iş harikulade bir iştir.</p>\n\n<p>\n	Ama ayın ikiye ayrılması, Nil nehrinin yarılması, Saba Melikesinin tahtının taşınması, kayanın i&ccedil;inden deve yavrusunun &ccedil;ıkması gibi mucizeler&hellip; Zahirde aklın ve felsefenin edinimleriyle &ccedil;elişmektedir. Bununla birlikte meseledeki asıl problem, mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değil, aksine t&uuml;r&uuml;ne ve &ouml;zel fertlere y&ouml;nelik bir mucize olduğunda, herhangi bir a&ccedil;ıklama getirilememesine rağmen, mucizenin t&uuml;m&uuml; değil, yalnızca mucizenin bir kısmı ink&acirc;r edilmektedir.</p>\n\n<p>\n	Bir diğer nokta ise, konunun kaderine etki eden mucizelerin bir taksim ile iki t&uuml;rl&uuml; olmalarıdır:</p>\n\n<p>\n	Birincisi, hissi ve duyusal olan mucizeler, tıpkı ağa&ccedil;tan bir asanın yaşayan bir yılan d&ouml;n&uuml;şmesi, kayadan deve yavrusunun &ccedil;ıkması gibi&hellip;</p>\n\n<p>\n	İkincisi, akli ve teorik mucizeler, &ccedil;oğunluğu Kur&rsquo;an-ı Kerim&rsquo;in mucizeleri gibi, gaybi, ilmi, fesahat ve belağat ile ilgili haberler&hellip;</p>\n\n<p>\n	Bu problem, mucize ve peygamberlik iddiasında bulunan kimse arasında bir bağlantının olmaması ve mucizelerin sadece birebir, ikna şeklinde ve genelin kabul&uuml;d&uuml;r ve bazı mucizeleri (hissi ve duyusal) kapsar. Ancak daha &ccedil;ok akli ve teorik olan diğer bazı mucizeler, daha &ccedil;ok akla hitap etmektedir. Bunlar delillere ve burhanlara dayalı olabilirler. Bu y&uuml;zden, s&ouml;z konusu edilen problem de asla ve mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değildir, sadece bazı tezah&uuml;rlerine y&ouml;neliktir.</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Mecid.</p>\n\n<p>\n	İbn R&uuml;şd, Muhammed bin Ahmet Ebul Velid, tarihsiz, ElTehafetul Tehafet, taş baskı, basım yeri belli değil.</p>\n\n<p>\n	İbn Sina, Ebu Ali H&uuml;seyin bin Abdullah, 1404, el İşarat ve el Tenbihat, şerh Muhakkik Tusi, Kum, Maraşi k&uuml;t&uuml;phanesi.</p>\n\n<p>\n	_________ 1405, el İlahiyat, Tahkiki İbrahim Medkur, Kum,: M&uuml;essesetul Camia, Mektebe el Maraşi.</p>\n\n<p>\n	_________ 1363, el Mebde vel Mead, Tahran, Danişgahi Tahran.</p>\n\n<p>\n	Ebul Hasani, Ali Munzer, 1384, Şeyh İbrahim, Tahran, M&uuml;essesetul Mutalaat.</p>\n\n<p>\n	Ebu Hatem el Razi, Ahmet bin Hemdan, 1397, i&rsquo;lam el Nubuvvet, Tahkik Selah Savi, Tahran, Enc&uuml;men-i Felsefe.</p>\n\n<p>\n	Azadegan, 1325, Sufigeri, &uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran.</p>\n\n<p>\n	İstis, Vet, 1367, İrfan ve Felsefe, terc&uuml;me: Bahauddin Hurremşahi, Tahran, Suruş.</p>\n\n<p>\n	İbn Numan, Muhammed, 1393, el İtikadiye, Tahran, Mekteb el Rezevi.</p>\n\n<p>\n	İci, Abdurrahman bin Ahmet, tarihsiz, el Mevakif fi ilmi Kelam, Alem-ul K&uuml;t&uuml;b, Beyrut.</p>\n\n<p>\n	Bakılani, Kadı Ebubekir, 1407, el İnsaf fi ma Yecibul İtikat, Beyrut, Alem-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Behrani, Meysem bin Ali bin Meysem, 1406, Kavaidu el Meram fi ilmi el Kelam, Kum,</p>\n\n<p>\n	Mektebe el Maraşi.</p>\n\n<p>\n	Bağdadi, ebu Mansur Abdulkahhar, 1367, el Fark beynel Fırak basım yeri belli değil, Neşr el Sekafe.</p>\n\n<p>\n	_________ 1417, Kitabi Usuli Din, Beyrut, Dar-ul Fikr.</p>\n\n<p>\n	Testeri, Kadı, Nurullah, tarihi belli değil, Ehkak-ul Hak, Talik-i Necefi Maraşi, Tahran, el İslamiye.</p>\n\n<p>\n	Taftazani, Saadeddin, 1409, Şerh-ul Mekasid, Kum, İntişarat-ı Razi.</p>\n\n<p>\n	_________ 1407, Şerh-ul Akaid el Nesefiye, Tahkik Ahmet Seka, Mısır, Mekteb el k&uuml;lliyat el Ezheriye.</p>\n\n<p>\n	Cahiz, &Ouml;mer bin el Bahr, 1411, Hucec el Nubuvvet, (Resail el Cahiz), c.3 Tahkik Abdulselam Harun, Beyrut, Darul Cil.</p>\n\n<p>\n	Curcani, Seyyid Şerif Ali bin Muhammed, 1419, Şerh-ul Mevakif, Beyrut, Darul K&uuml;t&uuml;b el İlmiyye.</p>\n\n<p>\n	Caferi, Muhammed Taki, 1368, Terc&uuml;me ve Tefsiri Nehc-ul Belağa, basım yeri belli değil, Defteri Neşri Ferheng.</p>\n\n<p>\n	Cevad Amuli, Abdullah, 1378, Kur&rsquo;an der Kur&rsquo;an, Kum, İsra.</p>\n\n<p>\n	Cuveyni, imam el Haremeyn, 1405, el İrşad ila Kavatii Edille, Beyrut, M&uuml;essesatu Sekafiyye.</p>\n\n<p>\n	Halebi, ebu Salih, Taki bin Necm, 1417, Takrib ul Mearif, Tahkik Fars Hasun, basım yeri belli değil, Muhakkik.</p>\n\n<p>\n	Hilli, Hasan bin Yusuf, 1407, Keşf&rsquo;ul Murad, Kum, Camiayi M&uuml;derrisin.</p>\n\n<p>\n	________ 1416, Menhic&rsquo;ul Yakin, Tahkik Muhammed Rıza Ensari, basım yeri belli değil, Neşri Muhakkik.</p>\n\n<p>\n	Hurremşahi, Bahaeddin, 1376, Seyr-i bi S&uuml;luk, Tahran, Nahid.</p>\n\n<p>\n	Razi, Fahreddin Muhammed bin &Ouml;mer, 1405, Telhis el Mehsel, Beyrut, Dar-ul Ezva&rsquo;.</p>\n\n<p>\n	_________ 1411, Kitabu Mehsel, Tahkik H&uuml;seyin Atayi, Kahire, Dar-ul Teras.</p>\n\n<p>\n	_________ 1364, el Berahin fi ilm-ul Kelam, Tahran: Danişgahi Tahran.</p>\n\n<p>\n	_________ el Metalib-ul Aliye minel İlmu İlahi, Tahkik Muhammed Şahin, Beyrut, Dar-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Rabbani, Gulpeyegani, Ali, tarihi belli değil, İzahul Murad fi Şerhil Murad, Merkezi M&uuml;d&uuml;riyeti İlmiyeyi Kum, M&uuml;essesei İmam Sadık (kitap&ccedil;ık).</p>\n\n<p>\n	Rızai, İsfahani, Muhammed Ali, 1370, Pejohiş der İcazi İlmi Kur&rsquo;an, Kitabı M&uuml;bin.</p>\n\n<p>\n	Z&uuml;mr&uuml;diyan, Ahmet, 1368, Hakikati Ruh, Tahran, Defteri Ferhengi İslami.</p>\n\n<p>\n	Jilson, Atin, 1366, Ruhi Felsefe der Kuruni Vusta, Terc&uuml;me, Daveri, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Subhani, Cafer, 1370, Menşurul Cavid, Kum, M&uuml;essesei İmam Sadık.</p>\n\n<p>\n	_________ 1411, el İlahiyat, c.2, Kum, Merkezi Alemi Deresat.</p>\n\n<p>\n	Sebzevari, Molla Hadi, 1422, Şerh el Menzume, Kum, Mustafavi.</p>\n\n<p>\n	_________ Tarihi belli değil, Resaili Hekim Sebzevari, Tashihi Aşitiyani, Kum, Usve.</p>\n\n<p>\n	Saidi Ruşen, Muhammed Bakır, 1379, Mucize Şinasi, Tahran, Pejohişgahi Ferheng ve Endişe.</p>\n\n<p>\n	Suhreverdi, Şehabeddin &Ouml;mer, 1369, Mecmuayi Musnefat, c.1 ve 3, Tashihi H&uuml;neri Korbin, Tahran.</p>\n\n<p>\n	Şeraiti, Muhammed Taki, Tarihi belli değil, Vahiy ve N&uuml;b&uuml;vvet, basım yeri belli değil, H&uuml;seyniyeyi İrşad.</p>\n\n<p>\n	Şehristani, Abdulkerim, Tarihi belli değil, el Milel ven Nihal, Kum, Menşurat el Rıza.</p>\n\n<p>\n	Sadreddin Şirazi, Muhammed bin İbrahim, 1360, el Şevahid el Rububiyye, Meşhed, Merkezi Neşri Danışgahi.</p>\n\n<p>\n	_________ 1420, el Mebde vel Mead, Beyrut, Dar-ul Hadi.</p>\n\n<p>\n	_________ 1981, el Hikmet ul Mutealiye, Beyrut, Dar-ul İhya el Teras el Arabi.</p>\n\n<p>\n	_________ 1367, Şerh-i Usul-i Kafi, Tashihi Hacevi, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Sefayi, Seyyid Ahmed, 1375, İlm-u Kelam, Tahran, Danışgahi Tahran.</p>\n\n<p>\n	Tabatabai, Muhammed H&uuml;seyin, 1372, el Mizan fi Tefsiril Kur&rsquo;an, Tahran, Dar-ul K&uuml;t&uuml;b&uuml;l İslamiye.</p>\n\n<p>\n	_________ 1363, İ&rsquo;cazi Kur&rsquo;an, Viraste mir ez Muhammed, Tahran, Neşri Reca.</p>\n\n<p>\n	_________ Tarihi belli değil, İ&rsquo;caz ez Nezeri Akl ve Kur&rsquo;an, Kum, Neşri Fahte.</p>\n\n<p>\n	_________ 1381, Nihayetul Hikme, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Tusi, Nasreddin, 1416, Kavaidul Akaid, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1408, Telhisi Mehsel, Beyrut, Dar-ul Ezva.</p>\n\n<p>\n	_________ 1409, el Tibyan fi Tefsiril Kur&rsquo;an, basım yeri belli değil, Mektebul A&rsquo;lam.</p>\n\n<p>\n	Abdulcabbar Mutezili, Ahmed, 1958, el Meğna? fi Ebvabil Tevhid vel Adl, Tahkik Muhammed Kasım ve İbrahim Medkur, Mısır, Dar-ul K&uuml;t&uuml;b</p>\n\n<p>\n	_________ 1422, Şerhul Usul el Hamse, Talik Ahmed bin H&uuml;seyin, Beyrut, Dar-ul İhya el Teras.</p>\n\n<p>\n	Askeri, Seyyid Murteza, 1414, Akaid el İslam, Tahran, Şirketu Tevhid.</p>\n\n<p>\n	İlmulhuda, Ali bin H&uuml;seyin, 1414, Şerhi el Cemel?? El İlm vel Amel, Tashih Yakubi Meraği, basım yeri belli değil, Dar-ul Usve.</p>\n\n<p>\n	________ 1411, el Zahire fi İlmi Kelam, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Gazali, ebu Ahmed, Muhammed, tarihi belli değil, Tehafetul Felasefe, Terc&uuml;me, Ali Asğar Hikmet, Kahire, Dar-ul Mearif.</p>\n\n<p>\n	Farabi, ebu Nasr Muhammed, 1405, Fusus el Hikem, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Feyz Kaşani, Muhsin, tarihi belli değil,İlm el Yakin, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Kadridani Karameliki, Muhammed Hasan, 1381, Mucize der Kalemroyi Akl ve Din, Kum, Tebliğati İslami.</p>\n\n<p>\n	Lahici, Abdulrezzak, 1372, Guheri Murad, Tashih Zeynelabidin Kurbani, Tahran, Vezareti Ferheng.</p>\n\n<p>\n	Meclisi, Muhammed Bakır, Tarihi belli değil, Biharul Envar, Beyrut, M&uuml;essesetul Vefa.</p>\n\n<p>\n	Mutahhari, Murteza, 1420, Mecmuei Asar, c.4, Kum, Sadra.</p>\n\n<p>\n	_________ 1421, , Mecmuei Asar, c.1, Kum, Sadra.</p>\n\n<p>\n	_________ 1376, Aşinayi ba Kur&rsquo;an, Tahran, Sadra.</p>\n\n<p>\n	_________ 1378, Velaiha?? ve Velayetha, Sadra, &Ccedil;ap Heftom.</p>\n\n<p>\n	Mekarim Şirazi, Nasır, 1377, Peyami Kur&rsquo;an, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1364, Tefsiri Numune, Tahran, Dar-ul Kutubil İslamiye.</p>\n\n<p>\n	Mevlana, Celaleddin Muhammed Belhi, 1378, Mesnevi-i Manevi, Defteri Evvel.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Her canlı şeyi sudan yarattık&rdquo; Enbiya 30, &ldquo;Allah g&ouml;k y&uuml;z&uuml;nden su indirdi, &ouml;l&uuml;m&uuml;nden sonra yer y&uuml;z&uuml;n&uuml; onunla diriltti&rdquo; Nahl 65.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;&Ouml;yleyse melekler y&uuml;zlerine ve arkalarına vura vura canlarını aldıkları zaman&hellip;&rdquo; Muhammed 27.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Mucize ve  Nedensellik Kanunu','','publish','closed','open','','mucize-ve-nedensellik-kanunu-2','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3217',0,'post','',0),(3218,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Rahim Latifi, Ali Perimi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Mucize olgusu, dinler tarihi boyunca, &ccedil;eşitli a&ccedil;ılardan bilim insanlarının zihinlerini meşgul etmiştir. Bu s&uuml;re&ccedil;te mucize konusunda, felsefenin varlık tanıma g&ouml;r&uuml;ş&uuml;, b&uuml;y&uuml;k bir &ouml;neme sahiptir.</p>\n\n<p>\n	Her malul, t&uuml;rdeş bir illet gerektirir, kaidesi akli ve felsefi bir kanundur, &ouml;te yandan &ldquo;harikulade&rdquo;lik mucizenin i&ccedil;eriği ve destekleyicisidir ki, zahiren kendi t&uuml;rdeşinden bir illet olmadan ortaya &ccedil;ıkan malul olarak g&ouml;r&uuml;nmektedir.</p>\n\n<p>\n	O halde sorulması gereken şey şudur, acaba mucize, illetsiz bir malul m&uuml;d&uuml;r? Akıl ile &ccedil;atışan bir oluşum mudur yoksa bir illeti vardır, ancak beşerin tanıdığı bildiği, g&ouml;r&uuml;nen ve tabii illetlerle t&uuml;rdeş olmayan bir illet midir? Yahut kesinlikle enbiyanın nefsi, başlı başına bir illet olarak mucizenin ortaya &ccedil;ıkışında etkili midir?</p>\n\n<p>\n	Bu makale, illetlerin &ccedil;eşitliliğini tahlil ederek, mucizeyi tabii ama bilinmeyen ve tabii olmayan illetlere dayandırmaktadır ve enbiyanın mucizenin oluşmasındaki katkısına dayandırmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Allah tarafından, temsilcilik ve peygamberlik, vahiy alma ve gayb ile irtibat halinde bulunma iddiası, yeterince y&uuml;ce bir olgudur ve insanın meraklı aklı her olgunun ispatını ve kani edici delilini g&ouml;rmek ister. Bu t&uuml;r iddiada bulunan kimseden de, senet ve delil talep eder.</p>\n\n<p>\n	Sıradan bir insanın, Allah ile ve vahiy meleği ile g&ouml;r&uuml;şt&uuml;ğ&uuml;n&uuml; ve onun tarafından &ouml;ğretiler, kanunlar ve şeraitler getirdiğini iddia ederse, bu olağan &uuml;st&uuml; bir iddiadır ki, beşerin sıradan his ve tecr&uuml;beleri bunu teyit edemez ve tabii olarak iddia sahibinden, sıra dışı, dokunulabilir ve hissedilebilir harikulade bir şey getirmesini ister. Başka bir deyişle, sıra dışı, harikulade işler yapabilme g&uuml;c&uuml;ne sahip olan bir kimse, halkın genelinin idrak ve anlayışına uygun sıra dışı, harikulade bir iş yapabilir.</p>\n\n<p>\n	Şu halde bu harikulade, istisnai, şaşırtıcı, başkalarının yapmaya g&uuml;c&uuml;n&uuml;n yetmediği iş&hellip; hangi nizam ve cihana ait bir iştir? Acaba yery&uuml;z&uuml;ne ait bir s&uuml;slenme ve işve midir yoksa b&uuml;t&uuml;n tabii kanunları yerle yeksan eden bir esasa mı dayanmaktadır? Acaba mucize tıpkı, d&uuml;nyada meydana gelen şeylerin kendi &ouml;zel sebebinden dolayı meydana gelmesi gibi, genel nedensellik kanunları ve sebepler nizamı esasına mı dayanmaktadır? Eğer b&ouml;yle ise, sıra dışı, harikulade olmaktan &ccedil;ıkmıştır ya da, o an buna g&uuml;c&uuml; yetmeyen beşer, ilmin ilerlemesiyle o şeylerin sebebini bulabilir ve onlara benzer şeyler yapabilir. Yahut da mucize, nedensellik kanununa terstir, sebepsiz ve genel tabii s&uuml;nnetlere ve kanunlara aykırı bir şekilde ger&ccedil;ekleşmektedir. Bu surette:</p>\n\n<p>\n	Evelen, mucize kendi i&ccedil;inde paradoks barındırır ki, onun ispatından, onun reddine ulaşılır.</p>\n\n<p>\n	İkinci olarak, mucize gayri m&uuml;mk&uuml;n olmaktadır, &ccedil;&uuml;nk&uuml; akli, k&uuml;lli ve felsefi kanun olan, nedensellik, sebep ve sebep olma kanunlarını bozar ki, bu da imk&acirc;nsızdır ve olası değildir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, mucize akıl dışı ve akıl ile &ccedil;atışan bir &ouml;ğreti olmaktadır ki, dinin akli olmasını sorgulanır hale getirmektedir.</p>\n\n<p>\n	Elinizdeki bu makale, g&uuml;c&uuml;n yettiği kadar zikredilen sorulara cevap vermesi ve mucizenin nedensellik kanunlarıyla uygun bir hale getirilmesini incelemektedir.</p>\n\n<p>\n	&Ouml;zetle cevap şudur ki, hi&ccedil; ş&uuml;phesiz herkesin hayrete d&uuml;şt&uuml;ğ&uuml;, muhataplarının onu yapanın iddialarını kabul etmesini sağlayan, bazı mucizeler ger&ccedil;ekleşmiştir. Diğerlerini aciz bırakan şeylerin ger&ccedil;ekleşmesi, sağlam akli ve felsefi kanunlarla &ccedil;elişmemektedir ve eğer mucize ve akli bulgular arasında bir &ccedil;atışma olursa, yalnızca zahirde ve ilk anda &ccedil;ıkan sonu&ccedil;tur.</p>\n\n<p>\n	Akli, tabii ve sıradan kanunlar bağlamında, birazcık derin d&uuml;ş&uuml;nme ve araştırma, tam anlamı itibariyle nedensellik, sebep ve sebep olma kanunun olağan &uuml;st&uuml; ve geleneği yıkma ve tabii kanunları yerle bir etmekle bir &ccedil;elişkisi, zıtlığı olmadığını g&ouml;sterecektir. Mucizenin tarifinin şartlarından ve kısımlarından biri de onun harikulade / olağan&uuml;st&uuml; olmasıdır. &ldquo;Harik&rdquo; yani yerle bir eden, ezen, par&ccedil;alayan demektir. Mucize de, akli, felsefi genel kanunları (her malul &ndash; illet t&uuml;rdeş gerektirir) ihlal etmiyor, yalnızca tabiatın gidişatına ters bir iş ortaya &ccedil;ıkarıyor ve sadece beşerin g&ouml;r&uuml;p anlayabildiği nizamı (&ouml;rfi nizamı) bozuyor.</p>\n\n<p>\n	Meydana gelen her şeyin bir sebebinin olması, kesin ve istisnasız bir kanundur, ancak neden, sadece maddi ve tabii nedenlerle tanımlanmış değildir, madde &ouml;tesi ve tabiat&uuml;st&uuml; nedenler, illetler de vardır. Beşer şimdiye kadar b&uuml;t&uuml;n maddi ve tabii nedenleri, illetleri tanıyabilmiş değildir ki, madde &ouml;tesi nedenleri, illetleri tanımlayabilsin. Geniş perspektiften bakıldığında, mucize olgusunun kendisi genel bir ilahi kanun ve s&uuml;nnettir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Mucize ve Nedensellik Kanunu</strong></p>\n\n<p>\n	Nedensellik kanunu, illet ve malulun t&uuml;rdeşliği aklın a&ccedil;ık bir h&uuml;km&uuml;d&uuml;r. (her şey, her olay ve gelişme kendisiyle t&uuml;rdeş bir illet gerektirmektedir.) Bu hi&ccedil;bir istisna ve kendine haslık kabul etmemektedir. Bazıları yanlış algılamalarla mucize hakkında g&ouml;r&uuml;ş sahibi olmuşlarının neticesinde, mucizeyi illetten yoksun ve irrasyonel bir g&ouml;r&uuml;ş olarak tanımlamışlardır.</p>\n\n<p>\n	&Ouml;rnek olarak şunu s&ouml;yl&uuml;yorlar: hangi delil, asanın atılmasıyla yılana d&ouml;n&uuml;şmesini, nedensellik veya t&uuml;rdeşlik olduğunu ispat edebilir. (Subhani, 91/10: 1370)</p>\n\n<p>\n	Fahr-ur Razi daha a&ccedil;ık bir beyan ile harik-i adet&rsquo;i kabulden ka&ccedil;ınarak ş&ouml;yle demiştir: &ldquo;İlim iki kısımdır: nazari ve bedihi. Nazari ilim, bedihi ilimin teferruatıdır ve bundan dolayıdır ki, eğer nazari bir ilim, bedihi bir ilmi iptal etmeyi gerektirirse, bunun manası tali olanın asıl olana muhalif olmasıdır ki, bu da imkansızdır. Bu beyandan anlaşılmaktadır ki, nazari ilimler, bedihi ilimlerde bir halel, eksiklik meydana getiremez. Şu halde bedihi ilimlerin ne olduğunu g&ouml;rmek lazımdır. Biraz derin d&uuml;ş&uuml;nd&uuml;kten sonra anlaşılacağı &uuml;zere, bedihi ilim, insanlar i&ccedil;in kendiliğinden kati ve doğru olan, sıhhat ve kabul&uuml;nde delile ihtiya&ccedil; olmayan ilimdir. Tıpkı &ldquo;K&uuml;ll (b&uuml;t&uuml;n), c&uuml;z&rsquo;den (b&uuml;t&uuml;n&uuml;n bir par&ccedil;ası) daha b&uuml;y&uuml;kt&uuml;r&rdquo;, &ldquo;İki zıttın bir araya toplanması imk&acirc;nsızdır&rdquo; vb&hellip; Bu mukaddimeden sonra, ş&ouml;yle s&ouml;ylenebilir, insanın yaratılış s&uuml;reci dışarıdan g&ouml;zlemlendiğinde, daha &ouml;nce ana rahminde olduğu bilinmektedir ve ana rahminden d&uuml;nyaya gelmiştir, &ccedil;ocukluk merhalelerini ge&ccedil;tikten sonra, gen&ccedil;liğe ulaşmıştır. Eğer bir kimse b&ouml;yle olmadığını, bir anda meydana geldiğini, zek&acirc; sahibi olduğunu ve kemale erdiğini s&ouml;ylerse, akıl bu s&ouml;ylenenlerin tersine h&uuml;k&uuml;m verecektir. Aynı şekilde bir kimse, deniz ve kaynak sularının s&uuml;te d&ouml;n&uuml;şmesinin ya da dağın saf altın olmasının m&uuml;mk&uuml;n olduğunu s&ouml;ylerse, herkes bu s&ouml;ylemde bulunan kimseye delilik isnat edecektir. Şu halde akıl, a&ccedil;ık&ccedil;a b&uuml;t&uuml;n &acirc;lemdeki olayların, &ouml;nceden belirlenmiş kanunlar ve y&uuml;r&uuml;rl&uuml;kteki adetler &ccedil;er&ccedil;evesinde ger&ccedil;ekleştiği y&ouml;n&uuml;nde h&uuml;k&uuml;m vermektedir, bunun tersinin ger&ccedil;ekleşmesi durumu, bedihiyet ve a&ccedil;ıklığa muhaliftir.</p>\n\n<p>\n	Mevakıf&rsquo;ın şarihi bu doğrultuda şunları s&ouml;yl&uuml;yor:</p>\n\n<p>\n	Doğa&uuml;st&uuml; olayların (mucizenin) m&uuml;mk&uuml;nl&uuml;ğ&uuml; n&uuml;b&uuml;vvet ve n&uuml;b&uuml;vvet dışındakiyle ilgili kaide ve kurallarının ihlal ettiği (kabul g&ouml;r&uuml;lmesi) apa&ccedil;ıktır. Zira mucizenin m&uuml;mk&uuml;nl&uuml;ğ&uuml; kabul g&ouml;r&uuml;l&uuml;rse farklı zamanlarda şer&rsquo;i h&uuml;k&uuml;mlerin getiricisi, n&uuml;b&uuml;vveti mucize ile sabit kılınmış kimseye m&uuml;masil ve kendisinden h&uuml;k&uuml;mler talep edilen şahıslar, &uuml;zerinde bulunduğun dinin dışında birilerinin gelmesini m&uuml;mk&uuml;n kılınacak gibi uyumsuzlukları ve yaşam nizamına ters daha başka olumsuzluklara sebep olur.</p>\n\n<p>\n	Taftazani de mucizeyi inkar edenlerin ş&uuml;phesini şu şekilde dile getiriyor:</p>\n\n<p>\n	Olağan &uuml;st&uuml; olaylarının m&uuml;mk&uuml;n bilinmesi safsatadır. Zira eğer mucize m&uuml;mk&uuml;n olursa dağın altına, denizin yağa ve &uuml;zerinde mucize zahir olmuş n&uuml;b&uuml;vvet iddiasında bulunan kişinin başka bir şahsa d&ouml;n&uuml;şmesi gibi muhaller de olanaklı olacaklardır. Mucizenin ger&ccedil;ekleştiği ispatlansa bile mucizeyi g&ouml;rmeyenler i&ccedil;in ispatlanması olanaksızdır. Zira (mucizeyi) g&ouml;rmeyenler i&ccedil;in ispatlanmasının tek yolu tevat&uuml;r ile nakledilmesidir. Tevat&uuml;r yolu ise yakini ger&ccedil;ekleştiremez. Zira tevat&uuml;r silsilesinde yer alan bireylerinin her birisine yalancılığın isnat edilmesinin m&uuml;mk&uuml;n oluşu, silsilede yer alan b&uuml;t&uuml;n&uuml;ne isnat edilmesinin m&uuml;mk&uuml;nl&uuml;ğ&uuml;ne sebebiyet verir.</p>\n\n<p>\n	Bu s&ouml;zlerin tahlili bize, mucize olgusunda iki tutarsızlığı işaret etmektedir.</p>\n\n<p>\n	1-İllet&rsquo;in malul olduğunu g&ouml;sterir, tıpkı hazreti Salih&rsquo;in (a.s) mucizesi (kayadan deve yavrusunun &ccedil;ıkması), ve hazreti İsa&rsquo;nın (a.s) doğumunda vuku bulan bir kadının, bir erkek olmaksızın hamile kalması mucizesi gibi.</p>\n\n<p>\n	2- Aralarında t&uuml;rdeşlik olmadan malul&uuml;n bir illetten doğması; tıpkı bir dokunuşla &ouml;l&uuml;n&uuml;n dirilmesi (Ben-i İsrail&rsquo;in inek hik&acirc;yesinde) ve Hazreti İbrahim&rsquo;in (a.s) ateşe atıldığında ateşin soğuk olması mucizesi gibi.</p>\n\n<p>\n	Bu ş&uuml;phelerin ileri s&uuml;r&uuml;lmesi, mucizeye inananları cevap noktasında &uuml;&ccedil; gruba ayrılmıştır:</p>\n\n<p>\n	Birinci grup: nedensellik kanununun tarafında yer almışlar ve mucizeleri tevilden aciz kalmışlar ve tıpkı Ebu Bekir Razi (vefatı 251 hk.), İbn Ravendi (vefatı &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyıl hk.) gibi, Muammer bin İbad (vefatı 215 hk.) ve Mutezileden bazıları gibi, Seyyid Ahmed Han Hindi ve Ahundzade taraftarları gibi onları inkar yoluna gitmişlerdir. (Kadridani Kara meliki, 154:1381)</p>\n\n<p>\n	İkinci grup: mucizenin ger&ccedil;ekleşmesi tarafında yer almışlar ve insan aklının ulaştığı ve oluşturduğu kanunlara itibar etmemişlerdir. Ehli hadis ve Eş&rsquo;ariye, Allah&rsquo;ın tevhid-i ef&rsquo;alisi g&ouml;r&uuml;ş&uuml;n&uuml; savundukları i&ccedil;in, Allah&rsquo;tan başkasının, etki etmesini, sebep olmasını ve işin ondan başkasına isnad ve y&ouml;nlendirilmesini reddetmişlerdir. Sonu&ccedil; olarak, nedensellik ve sebepler kanununu inkar etmektedirler ve mevcudatın etki etmesini g&ouml;n&uuml;l ve can g&ouml;z&uuml;yle m&uuml;şahede etmektedirler. Tıpkı g&uuml;neşin ateşi ve ışık sa&ccedil;ması vb. gibi&hellip; olayları &ldquo;Adetullah&rdquo; olarak nitelendirmektedirler.</p>\n\n<p>\n	Bunlar Allah Te&acirc;la&rsquo;nın kendi koyduğu kanunlardır. Bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re, bu kanunların aksine bir işin yapılması m&uuml;mk&uuml;n değildir; ancak Allah a&ccedil;ısından, bu kanunların kanun oluşu, onun istek ve iradesine bağlıdır. Allah&rsquo;ın bu şekilde olmasını istemediği an, bu şekilde olmayacaktır, mucize de Allah&rsquo;ın işidir. (Mutahhari, 434:1420)</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; grup: Nedenselliğin aslını ve mucizenin ger&ccedil;ekleştiğini kabul ederek, bu iki konunun birbiriyle &ccedil;elişmediğini izah ediyorlar. Genellikle İmamiye Şia&rsquo;sı ve Mutezile arasında taraftarı olan bu d&uuml;ş&uuml;nce, bir&ccedil;ok y&ouml;n&uuml;yle a&ccedil;ıklamaya sahiptir, bunların her birine sırasıyla işaret edeceğiz.</p>\n\n<p>\n	<strong>1- Mucize, Allah&rsquo;ın Vasıtasız Fiili<br />\n	(Fiili M&uuml;başir):</strong></p>\n\n<p>\n	Nedensellik kanunu insanların ve eşyaların bulunduğu alan i&ccedil;in ge&ccedil;erlidir ve nihayetinde Allah&rsquo;ın vasıtalarla ger&ccedil;ekleştirdiği işlerin kapsamına girerler. Ama Allah&rsquo;ın vasıtasız yaptığı işlerde, bizzat kendisi sahneye &ccedil;ıkmaktadır, artık hi&ccedil;bir şeyin ona karşı koymaya g&uuml;c&uuml; yetmez. İmamiye kelamcılarından bir kısmı, mucizeyi Allah&rsquo;ın direkt olarak yaptığı bir iş ve nedensellikten ari olduğuna inanırlar.</p>\n\n<p>\n	Şeyh Tusi ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;&hellip; ve Allah&rsquo;ın ilgin&ccedil; ayetlerinden (mucizelerinden) biri de her bir kabilenin kendi kaynağından i&ccedil;mesi i&ccedil;in taşlardan İsrail kabilelerinin adedince su fışkırmasıdır&hellip;&rdquo; (270/1: 1409)</p>\n\n<p>\n	Seyyid Murteza da aynı metin ve &ouml;rneği vermiştir. (329:1411) Verdiği &ouml;rnekten de, mucizede harikuladelikten murat edilen şeyin mevcut tabiat kanunlarının ortadan kalması olduğu &ccedil;ok iyi anlaşılmaktadır. Bu bakış a&ccedil;ısına g&ouml;re, sebepler nizamı ve nedensellik vb. gibi k&uuml;lli ve akli kanunlar, varlıklar ve tabii etkenler i&ccedil;in ge&ccedil;erlidir. D&uuml;nyada tabii ateş olmadan sıcaklığın olması m&uuml;mk&uuml;n değildir ve aynı şekilde eğer Allah Te&acirc;la bitkileri yeşertmek, tabiatı canlandırmak isterse, yağmur g&ouml;ndermek zorundadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Ve eğer bir insanın canını alacaksa, hazreti Azrail&rsquo;e emir vermelidir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ancak Allah Te&acirc;la bir işi doğrudan kendisi yapmak isterse, hi&ccedil;bir şey buna karşı koyamaz, mukaddimeye, sebebe ve adete de gerek yoktur. Mesela, harikulade olması gereken mucizede, Allah Te&acirc;la su olmadan ateşin sıcaklığını yok edebilir, taşın i&ccedil;inden su akıtabilir ve kayanın i&ccedil;inden deve yavrusu &ccedil;ıkarabilir.</p>\n\n<p>\n	Bu a&ccedil;ıklamanın sorunlu y&ouml;nleri: Eğer kanunların Allah tarafından ihlal edilip ortadan kaldırılmasından murat edilen şey, biz insanların bilinen tabiat kanunları ise, Allah Te&acirc;la tabii olarak g&ouml;r&uuml;lmeyen, ya da tabiat&uuml;st&uuml; illetler ile yaratılış &acirc;leminde tasarruf eder ve mucizeyi yaratır s&ouml;z&uuml;, kabul edilebilir bir s&ouml;zd&uuml;r. Lakin bu Allah&rsquo;ın vasıtasız yaptığı işlere has bir şey değildir ve eğer murat edilen şey, malullerin, mucizelerin ve hadiselerin oluşumunda, hi&ccedil;bir illetin olmadığıysa bu s&ouml;z ge&ccedil;ersizdir.</p>\n\n<p>\n	<strong>2- Mucizelerin Tevili:</strong></p>\n\n<p>\n	Nedensellik kanunu ve sebepler nizamı, her şeyi kuşatmış, tabiatı kapsamış ve b&uuml;t&uuml;n mevcudata h&acirc;kimdir ve hi&ccedil;bir konuda istisna kabul etmemiştir. &Acirc;lemdeki etki ve tepkileri kendisi bir kanun esası &uuml;zerine bina eden bir Allah, neden ve nasıl bu nizamı bozabilir.</p>\n\n<p>\n	Bu grup mucizeyi ink&acirc;r etmiyorlar; lakin mucizeleri tevil ediyorlar. Yeni Kelam&rsquo;da var olan konular gibi, din jargonunu sembolik olarak g&ouml;r&uuml;yorlar ve hermeneutik (yorumsama) konularla onun &uuml;zerini &ouml;rt&uuml;yorlar. Bu tarz d&uuml;ş&uuml;ncenin Gazali d&ouml;neminde bile taraftarları vardı &ouml;yle ki, mucizenin tevili konusuna bile el atmışlardı. Gazali bu grubun asl-i illiyet konusundaki &ccedil;alışmalarından bahsetmiş ve devamında, bu şekilde algılamanın, mucizenin ve harikulade&rsquo;nin ispatında bazı sorunlar oluşturduğunu a&ccedil;ıklamıştır. (Gazali, Tarihi belli değil, 335)</p>\n\n<p>\n	&Uuml;stat Mutahhari&rsquo;nin deyimiyle, bunlar mucizeyi saygılı bir şekilde inkar etmişlerdir. (432:1420)</p>\n\n<p>\n	Onlar kendi iddialarına kanıt olarak iki delil &ouml;ne s&uuml;rm&uuml;şlerdir: birincisi, insanlar Peygamberden bir takım mucizeler istemişlerdir, ancak peygamber sadece ve sadece onlar gibi bir beşer olduğu i&ccedil;in, mucize g&ouml;stermekten ka&ccedil;ınmıştır. Yani onun mucizeleri sıra dışı ve adetlerin hilafında mucizeler değildi.</p>\n\n<p>\n	And olsun, bu Kur&rsquo;an&rsquo;da her &ouml;rnekten insanlar i&ccedil;in &ccedil;eşitli a&ccedil;ıklamalarda bulunduk. İnsanların &ccedil;oğu ise ancak inkarda ayak direttiler. Dediler ki: &lsquo;Bize yerden pınarlar fışkırtmadık&ccedil;a sana kesinlikle inanmayız. Ya da sana ait hurmalıklardan ve &uuml;z&uuml;mlerden bir bah&ccedil;e olup aralarından şarıl şarıl akan ırmaklar fışkırtmalısın. Veya &ouml;ne s&uuml;rd&uuml;ğ&uuml;n gibi, g&ouml;ky&uuml;z&uuml;n&uuml; &uuml;st&uuml;m&uuml;ze par&ccedil;a par&ccedil;a d&uuml;ş&uuml;rmeli ya da Allah&rsquo;ı ve melekleri karşımıza (şahit olarak) getirmelisin. Yahut altından bir evin olmalı veya g&ouml;ky&uuml;z&uuml;ne y&uuml;kselmelisin. &Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız.&rsquo; De ki: &lsquo;Rabbimi y&uuml;celtirim; ben, el&ccedil;i olan bir beşerden başkası mıyım? (İsra Suresi 89 &ndash; 93)</p>\n\n<p>\n	İslam alimleri bu ş&uuml;pheler karşısında &ccedil;eşitli cevaplar vermişlerdir:</p>\n\n<p>\n	a) Beşer hayatında, Allah Te&acirc;l&acirc;&rsquo;nın s&uuml;regelen hakimane s&uuml;nneti, insanların &ccedil;alışarak yeme ve i&ccedil;me ihtiya&ccedil;larını karşılamaları ve bu sayede nefislerin kemale ulaşmasını ve terbiye edilmesini sağlamak şeklindedir. Bununla birlikte eğer peygamberin kavmi, rahatlıkları i&ccedil;in bir pınar fışkırtmasını istemişlerse, b&ouml;ylesi bir isteğe cevap vermek ilahi s&uuml;nnet ile &ccedil;elişmektedir. (Subhani 83/2:1411)</p>\n\n<p>\n	b) M&uuml;şriklerin Peygamber&rsquo;den mucize olarak istedikleri şeylerden bazıları zaten imk&acirc;nsızdı ve Allah&rsquo;ın istek ve iradesi imk&acirc;nsız olan şeylere taalluk etmemektedir. Tıpkı Allah&rsquo;ı g&ouml;stermek, melekleri insanların g&ouml;zleri &ouml;n&uuml;ne getirmek yahut g&ouml;ky&uuml;z&uuml;n&uuml; onların başına ge&ccedil;irmek gibi, bazı diğer istekler de, pınarlar fışkırtması yahut Peygamber&rsquo;in bağ ve hurma bah&ccedil;elerine sahip olması gibi n&uuml;b&uuml;vvet iddiasının ispatına bir deli olamazdı. (Rabbani, Gulpeyegani,:77)</p>\n\n<p>\n	c) Mucize hakikati g&ouml;rmek isteyen ve n&uuml;b&uuml;vvetin doğruluğundan ş&uuml;phesi olan kimseler i&ccedil;in Peygamber&rsquo;in mucize g&ouml;stermeye izni vardır. Ama Peygamber her istenilene anında cevap vermek zorunda değildir. Peygamber mucize &uuml;retme fabrikası kurmamıştır.</p>\n\n<p>\n	d) İstekte bulunanlardan bazıları, olaya ticari olarak bakmaktaydılar ve &ldquo;sana iman edelim&rdquo; demiyorlar, &ldquo;senin i&ccedil;in iman edelim&rdquo; diyorlardı. Yani sen bizim i&ccedil;in bir şeyler yap, bir nehir, bir bağ, bah&ccedil;e vb&hellip; bunun karşılığında biz de senin i&ccedil;in iman edelim&hellip; (Mutahhari A.g.e: 442)</p>\n\n<p>\n	e) Diğer bazılarının ise iman etmeye ve hidayet olmaya niyetleri yoktu ve b&ouml;ylesi istekleri inatlarından ve problem yaratmak i&ccedil;indi. Bu y&uuml;zden ş&ouml;yle diyorlardı: &ldquo;&Uuml;zerimize bizim okuyabileceğimiz bir kitap indirinceye kadar senin y&uuml;kselişine de inanmayız&hellip;&rdquo;</p>\n\n<p>\n	Onların diğer delilleri de şuydu ki; Kur&rsquo;an-ı kerim bir&ccedil;ok yerlerde, ilahi s&uuml;nnet ve kanunları değişimi ve d&ouml;n&uuml;ş&uuml;m&uuml; olmayan s&uuml;nnet ve kanunlar olarak tanıtmıştır: &ldquo;Sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir değişiklik bulamazsın ve sen, Allah&rsquo;ın s&uuml;nnetinde kesinlikle bir d&ouml;n&uuml;ş&uuml;m de bulamazsın.&rdquo; İnsan bir erkek ve bir kadından ve &ouml;zel bir şekilde doğmalıdır ve bu değişim kabul etmez bir s&uuml;nnettir. Hz. İsa&rsquo;nın (a.s) doğumu bu s&uuml;nnete aykırıdır.</p>\n\n<p>\n	Bu s&ouml;ylem de, İslam &acirc;limlerinin verdiği cevaplarla doludur: Kur&rsquo;an&rsquo;daki s&uuml;nnet meselesi, ilahi adaletle, kulların y&uuml;k&uuml;ml&uuml;l&uuml;kleri, &ouml;d&uuml;l ve cezalarıyla ilgilidir. Yani, Allah Te&acirc;la k&ouml;t&uuml; amel sahiplerine ceza vermemezlik edemez. (Mutahhari A.g.e: 438) mucizenin doğuşu akli kanunlar esasına g&ouml;redir ve beşerin bildiklerinin &ouml;tesinde illetlerden kaynaklanmaktadır, bunun kendisi bile ilahi s&uuml;nnetlerdendir. Allah&rsquo;ın değişmez ilahi s&uuml;nneti, durumun gerektirmesi halinde, malulleri tabiat &ouml;tesi bir şekilde meydana getirmektedir. Bu tarz bir d&uuml;ş&uuml;ncenin ne şekilde ve hangi etkenle meydana geldiğini ş&ouml;yle tahlil edebiliriz:</p>\n\n<p>\n	His ve tecr&uuml;beye dayalı yeni materyalist medeniyet, b&uuml;t&uuml;n ehemmiyet ve &ouml;nemi hissi ve maddi &ouml;ğretilere y&ouml;neltmiştir, bu durum bir kısım İslam alimini şaşkınlığa d&uuml;ş&uuml;rm&uuml;şt&uuml;r, &ouml;yle ki kendilerini ilahi dinlerin asli temelini oluşturan gaybe iman ile maddi medeniyetin kazanımları arasında sıkışmış olarak g&ouml;rm&uuml;şlerdir. Bir yandan hissi ve tecr&uuml;bi olmayan meseleleri inkar etmeye c&uuml;retleri olmamıştır, &ccedil;&uuml;nk&uuml; M&uuml;sl&uuml;mandırlar ve &ouml;te taraftan ise meleklerin ve cinlerin varlığını, gaybi işleri ve mucizeyi a&ccedil;ıklamaya da c&uuml;ret edememişlerdir. Bu y&uuml;zden bu dar boğazdan kurtulmak i&ccedil;in tevcih etmek yoluna gitmişlerdir. Şeyh Muhammed Abduh, Menar tefsirinde, Tantavi, Kitabu Cevahir&rsquo;de ve bu iki kişinin talebeleri de bu gruptandırlar. (Subhani, A.g.e. 80/2)</p>\n\n<p>\n	<strong>3- Mucizenin Tanımlanmayan Tabii İlletlere Dayandırılması:</strong></p>\n\n<p>\n	Nedenselliğin aslı t&uuml;m yaratılışta h&acirc;kimdir ve b&uuml;t&uuml;n maddi fiil ve edimsellikler, tabii illetlerle sınırlıdırlar. Mucizeyi getirenin diğer kimseler karşısında, tabii illetler silsilesi ve me&ccedil;hul ile olan tanışıklığı ve h&acirc;kimiyeti vardır, mucize g&ouml;sterdiğinde ve bu kanunların ger&ccedil;ekten yıkılması anlamına gelmez, mucizeyi g&ouml;ren g&ouml;zlerin asli illete aşina olmamalarından dolayı &ouml;yle g&ouml;r&uuml;n&uuml;r.</p>\n\n<p>\n	Nedensellik kanununa g&ouml;re, her malulun bir illeti olmak zorundadır; ancak hi&ccedil;bir zaman tek başına illet s&ouml;z konusu değildir ve &ccedil;eşitli illetlerin ve bu kapsamdaki şeylerin m&uuml;mk&uuml;nl&uuml;ğ&uuml; de ortadan kalkmamaktadır. Mesela, beşer &ccedil;ok eski zamanlarda, sıcaklığı g&uuml;neş ışınlarının malulu (sonu&ccedil;) olarak biliyordu; ama sonradan araştırmacı ve deneyci akıl, ateşi buldu, s&uuml;rt&uuml;nmeden meydana gelen tepkimeyi ve atom enerjisini buldu ki, bunların hepsi sıcaklığın illetidirler. Şimdi mesela tabii ve genelin anlayabildiği bir yol ile asanın yılana d&ouml;n&uuml;şmesi i&ccedil;in asanın toprağa d&ouml;n&uuml;şmesi, topraktan bitkinin yetişmesi ve bu bitkiyi hayvanların yemesi silsilesinde olur, ikinci yol ise, direkt ve &ccedil;abuk bir şekilde başka bir y&ouml;ntem ile yılana d&ouml;n&uuml;şmesidir.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nce daha &ccedil;ok batı kelamcıları arasında yaygındır ve o da tahrif edilmiş Tevrat ve İncil&rsquo;deki ilgin&ccedil; mucizelerin ispatı i&ccedil;in ortaya atılmıştır.</p>\n\n<p>\n	Tabii ve deneysel gelenekten gelen İngiliz filozof Estelle irfanın hakkaniyetini kabul etmiş ve ş&ouml;yle demiştir:</p>\n\n<p>\n	Biz mutlak alemde olmadığımız s&uuml;rece, alemdeki b&uuml;t&uuml;n tabii kanunları en k&uuml;&ccedil;&uuml;k zerresine kadar bildiğimizden emin olmadık&ccedil;a meydana gelen akıllara durgunluk veren, fevkalade ve tabii kanunları ge&ccedil;ersiz kılan olaylar karşısında yeterli delil ve yetkinliğimiz yoktur &ccedil;&uuml;nk&uuml; bizim habersiz olduğumuz gizli bir kanun olabilir.</p>\n\n<p>\n	Bu tarz d&uuml;ş&uuml;nce, mucizeleri sebepler nizamına uygun hale getirmeye ve onların akıl dışılığını ve akıl ile &ccedil;atışmasını en aza indirgemeye &ccedil;alışmaktadır. Bu doğrultuda d&uuml;ş&uuml;nen Avrupalı araştırmacılar diyorlar ki, ilmi araştırmaların &ccedil;er&ccedil;evesi olabildiğince genişletilmelidir, olmasının imkansız olduğuna inandığımız şeyler bu sayede ispatlanacaktır. (Subhani, 71/2:1375)</p>\n\n<p>\n	Bu gerek&ccedil;elerin cevabı &ccedil;ok a&ccedil;ıktır, evvela maddi tabii illetlere, delilsiz belki tam aksini g&ouml;steren delillere dayanmak, tabii olmayan illetlere dayalı, olağan &uuml;st&uuml; şeylerin g&ouml;r&uuml;lmesi ve varlığı, bu konunun doğrulayıcısıdır. İkinci olarak; tecr&uuml;bi ilimler, bize maddi olayların illete ihtiyacı olduğunu s&ouml;ylemektedir, ama bu illetin &ouml;zel yahut sadece maddi illet olması gerektiğine dair bir delil yoktur. Başka bir deyişle, tabiat ve madde &ouml;tesi illetleri yok sayamayız, eğer tecr&uuml;bi ilimlerin faaliyet dairesi madde &acirc;lemi ise, hi&ccedil; ş&uuml;phesiz yargılama ve h&uuml;k&uuml;m verme dairesi de aynıdır.</p>\n\n<p>\n	Bazıları İbn Sina&rsquo;nın olağan &uuml;st&uuml; işleri, sebepler nizamı esasına g&ouml;re a&ccedil;ıkladığı İşarat kitabına baktıklarında, İbn Sina&rsquo;nın resmi g&ouml;r&uuml;ş&uuml;n&uuml;n maddiyattaki sebepleri ve illetleri bilmekle sınırlı olduğunu ve neticede mucizelerin de tabii illetlere dayandığına inandığını, ancak bunların hen&uuml;z keşfedilmediği y&ouml;n&uuml;nde olduğunu d&uuml;ş&uuml;nm&uuml;şlerdir. (A.g.e. 76)</p>\n\n<p>\n	Şu halde, o sadece ariflerden sadır olan harikulade işleri a&ccedil;ıklamak, tahlil etmek ve tabii g&ouml;stermek adına bunları s&ouml;ylemiştir, yoksa Enbiyaların g&ouml;sterdikleri mucizeleri de kapsayacak şekilde harikulade işlerin mutlak manada gerek&ccedil;elendirmek ve a&ccedil;ıklamak kastıyla değil. İşarat kitabında baştanbaşa, harikulade işleri ve bu bağlamda peygamberlerin mucizelerini mutlak anlamda gerek&ccedil;elendirmek ve tabii g&ouml;stermek iddiasında bulunulmamıştır. Her ne kadar İbn Sina kelamını şerh eden, Muhakkik Tusi, birka&ccedil; konuda evliyaların harikulade işlerine işaret etse de, ne şerhinde, ne de metinde b&uuml;t&uuml;n mucizelerin ve harikulade işlerin tabii ve g&ouml;r&uuml;lebilir bir menşei olduğu iddia edilmemiştir. Aynı şekilde &ldquo;zikrul vech fi zuhuril ğaraib anil arifin&rdquo; başlığı altında vermiş olduğu b&ouml;l&uuml;mde işlenen konu da irfan ve arifler &uuml;zerinedir.</p>\n\n<p>\n	İbn Sina son b&ouml;l&uuml;mlerde bulunan onuncu y&ouml;ntemde, keramet ve mucizelerin Enbiyaların kendilerinden kaynaklanan şeyler olduğunu a&ccedil;ıklamış, ancak sihirler (sihirbazlık ve g&ouml;z yanıltma) madde ve tabiattan kaynaklanmaktadır. Bununla birlikte sadece maddi menşei olan harikalar ile maddi sebepler ve illetler dışında yahut madde &ouml;tesinden kaynaklanan harikalar arasında, zatı itibariyle, temelde fark vardır. &Ouml;zellikle de enbiyanın nefisleri, irade ve ruhi &ouml;zelliklerden m&uuml;teşekkil olup, bunlar maddi ve tabii illet t&uuml;rdeşinden değillerdir.</p>\n\n<p>\n	<strong>4- Tabii İlletlerde Yayılma ve H&acirc;kimiyet</strong></p>\n\n<p>\n	Bazı kelamcılar, nedenselliğin aslını ve mucizelerin illetlere dayandığını kabul etmekle beraber, illetlerin genişliği konusuna girmişlerdir. Bu varlıkta &uuml;&ccedil; t&uuml;r illetin olduğunu g&ouml;stermek i&ccedil;indir:</p>\n\n<p>\n	<strong>a)Bilinen tabii illetler</strong></p>\n\n<p>\n	<strong>b)Bilinmeyen tabii illetler</strong></p>\n\n<p>\n	<strong>c)Tabiat&uuml;st&uuml; illetler</strong></p>\n\n<p>\n	Mucizeler son iki illete dayanmaktadır. Gazali sebepler nizamı ile harikulade işlerin ve mucizelerin ger&ccedil;ekleşmesini bağdaştırmak i&ccedil;in, bazı y&ouml;ntemleri &ouml;nermektedir. Bunlara &ouml;rnek olarak; ateş peygamberin bedenini yakmıyor, bunun sebebi ateşin ya da peygamberin bedeninin değişime uğramasıdır ve b&ouml;ylesi bir şeyi yapmak Allah&rsquo;ın kudretinin dışında değildir. Sonra mucizenin meydana geliş s&uuml;recini başka bir a&ccedil;ıdan a&ccedil;ıklayarak ş&ouml;yle diyor, tabiattaki değişim &ccedil;ok uzun olduğundan ilahi kudret &ccedil;ok kısa bir zamanda tecelli ediyor. (Bkz.: Gazali, Tarihi belli değil: 246)</p>\n\n<p>\n	Asa ve yılan her ikisi de uzun yıllar &ouml;ncesinde topraktan oluşmamışlar mıydı? Elbette bu milyonlarca, belki de y&uuml;z milyonlarca yıl s&uuml;rm&uuml;ş olabilir, neticede mucize, yıllar boyu s&uuml;recek olan o merhaleleri bir anda ve &ccedil;ok kısa bir zaman zarfında meydana getirir. (Mekarim Şirazi, 182/13:1364)</p>\n\n<p>\n	Şayet merhum Mutahhari&rsquo;nin s&ouml;z&uuml; de bu gerek&ccedil;elendirmeye dayanmaktadır: &ldquo;mucize, kanunun kanuna h&uuml;kmetmesidir, bir kanunun iptal edilmesi değil.&rdquo; (447: 1420)</p>\n\n<p>\n	İslam&rsquo;ın hikmet sahibi insanları, tabii illetlerin peygamberlerin ve keramet sahibi kimselerin irade ve nefislerinde yerleşmesini, Allah tarafından izin verilmiş olan enbiyanın tekvin &uuml;zerindeki tasarrufunu, mucizenin akli tasvir ve kabul edilebilirliği projesini &ccedil;izmek i&ccedil;in uğraşmışlardır.</p>\n\n<p>\n	Sadr-u M&uuml;teellihin (Molla Sadra) bu mevzuda ş&ouml;yle diyor:</p>\n\n<p>\n	Bazı ilahi nefislerin, sanki b&uuml;t&uuml;n alemin nefsi gibi olup, b&ouml;ylesi bir kudrete sahip olmalarına hayret etmemeliyiz. Bunlar &ouml;yle nefislerdir ki, bedenlerinin onlara itaat etmesi gibi, alemdeki unsurlar da ona itaat ederler ve her ne kadar soyut akıl ile benzerlik g&ouml;sterirlerse de, g&uuml;&ccedil;leri ve alemdeki tasarrufları da o kadar &ccedil;ok olur. (618: 1420)</p>\n\n<p>\n	Bu nazariye, bu konudaki eleştiri ve sorunlara bir &ouml;l&ccedil;&uuml;de uygun cevap vermektedir. İki &ouml;nemli varsayım daha vardır ki, bu nazariyenin daha sağlıklı ve g&uuml;&ccedil;l&uuml; hale getirmektedir.</p>\n\n<p>\n	Birinci varsayım, beklentilerin &ouml;tesindeki işler &uuml;zerinde, nefis ve iradenin etkisinin ispatıdır.</p>\n\n<p>\n	İlk adımda, ispat etmemiz gereken şey, acaba nefsin ve iradenin cevherinin, &ouml;z&uuml;n&uuml;n cisimler ve bedenler &uuml;zerinde tasarruf g&uuml;c&uuml; olup olmadığıdır. Eğer bu esas ispatlanırsa, mucizenin izahının birinci b&uuml;y&uuml;k adımı atılmış olacaktır. Maddi ve cismani cevherde nefsin ve iradenin illiyeti, adet haline gelmiş işlerde, maddi olmayan işlerin etki etmesi t&uuml;r&uuml;nden bir illiyet ve tesir olacaktır. Bu y&uuml;zden, maddi ve tabiat sınırları i&ccedil;indeki illiyet, bunun dışı i&ccedil;in de genelleştirilecektir. Ve bu aslı, yani ilahi enbiya ve evliyanın can, nefis ve iradelerinin, diğer insanlara g&ouml;re daha y&uuml;ce bir mertebede ve daha g&uuml;&ccedil;l&uuml; olduklarını kabul etmekle onların etkilerinin g&uuml;c&uuml; daha bir somut hale gelecektir.</p>\n\n<p>\n	İbn Sina bu konuda ş&ouml;yle demektedir:</p>\n\n<p>\n	Dolayısıyla bir nebinin varlığı ve onun insan olması vaciptir. Onun diğer insanlarda bulunmayan bir niteliğe sahip olması gerekir ve insanlar onu kendilerinden ayırt edecek bir şeye (&ouml;zelliğe) sahip olduğunu ve kendilerinin ona sahip olmadığını hissetmeliler. Dolayısıyla onun i&ccedil;in kendisinden haber verdiğimiz mucizeler olacaktır.</p>\n\n<p>\n	Telepati, Spiritizm (ruhlarla irtibat), hipnoz b&uuml;t&uuml;n bunlar maddi meselelerde nefis ve ruh &uuml;zerinde etki bırakmanın apa&ccedil;ık &ouml;rnekleridir. &Ouml;yle ki psikoloji ve psikanaliz, iki etken ve pozitif bilim olarak kabul edilmiştir. (Mekarim Şirazi, 289/5: 1377)</p>\n\n<p>\n	Şeyh-ur Reis, ariflerin yaptıkları harikulade işlerin akli izahını yaparken ş&ouml;yle demiştir:</p>\n\n<p>\n	Bir arifin kendi g&uuml;c&uuml;yle ona benzer başka insanların g&uuml;c&uuml; d&acirc;hilinde olmayan bir fiil veya her hangi bir hareket ger&ccedil;ekleştirdiğini duyduğunda, b&uuml;t&uuml;n bunlarla birlikte hemen yalanlamaya kalkışmamalıyız. Muhakkak sen bunun sebebine gidecek bir yolu, muteber bildiğin doğa mekteplerinde bulacaksın&hellip; bir arifin gaipten konuşur ve konuştuğu şeyin ger&ccedil;ekleştiğini duyduğunda, m&uuml;jdeleyici ve korkutuculukla &ouml;ncelemişse, onu onayla ve ona iman getirmeni zorlaştırmasınlar. Zira doğa mekteplerinde bunun i&ccedil;in a&ccedil;ık sebepler var.</p>\n\n<p>\n	Hekim Suhreverdi ş&ouml;yle diyor: &ldquo;Enbiyanın, deprem oluşturarak yerle bir etmek, hastalıktan kurtulma, y&uuml;r&uuml;yen ve u&ccedil;anların onlara boyun eğmesi şaşılacak bir şey değildir. (77/3:1369)</p>\n\n<p>\n	Molla Sadra da ş&ouml;yle diyor: &ldquo; Bazı nefislerin ilahi kuvvete sahip olmaları ve maddi &acirc;lemin unsurlarının ona itaat etmeleri şaşırtıcı değildir.&rdquo; (355:1420)</p>\n\n<p>\n	Bu &uuml;&ccedil; b&uuml;y&uuml;k insanın s&ouml;zleri bize nefis ve iradenin beden &uuml;zerinde etkisini m&uuml;mk&uuml;n olduğunu anlatıyor. İbn Sina delil olma y&ouml;n&uuml;yle bu hakikati ş&ouml;yle beyan ediyor:</p>\n\n<p>\n	Bazen g&uuml;&ccedil; bakımından insan i&ccedil;in (durumu mutedil hal &uuml;zere iken) kendisinde tasarruf yapmak ve onu hareketlendirmekte bir sınır olur ve hedefi mahsurdur. Sonra nefsine bir hal arız olur onun g&uuml;c&uuml;n&uuml; &ouml;yle bir duruma indirger ve s&ouml;z konusu hedeften daha aşağılara getirir ki acizliğe du&ccedil;ar olur. Korku ve h&uuml;z&uuml;n gibi haletlerinin kendisi i&ccedil;in arız olmaları gibi. Veya nefsi i&ccedil;in bir hal arız olur ki onun g&uuml;c&uuml; fazlalaşır hedefi b&uuml;y&uuml;yor, &ouml;yle ki adeta onunla bağımsız hale gelir. Kızgınlık, sevin&ccedil;, mutedil durumlar ve sarhoş edici ferahlar gibi haletler bu t&uuml;rdendir. Arif i&ccedil;in bir hareketlilik inayet edildiğinde; ferahlılığın inayet edilmesi gibi perde arkasında olup a&ccedil;ığa &ccedil;ıkan yetilere d&ouml;n&uuml;şmesi acayiplik olarak karşılanmamalıdır.</p>\n\n<p>\n	Hace Nasuriddin Tusi de Şeyhur Reis ile aynı şeyleri s&ouml;yl&uuml;yor: &ldquo; &hellip; yani Ali (a.s)&rsquo;a ait olduğu s&ouml;ylenen s&ouml;z bu manadadır: Vallahi ben Hayber kalesinin kapısını beden g&uuml;c&uuml;mle a&ccedil;madım, o işi rabbani bir kuvvet ile yaptım.&rdquo;</p>\n\n<p>\n	Hasılı kelam, her bir insanın olağan durumlar karşısında olağan g&uuml;&ccedil;lerinin olduğu inkar edilemez bir hakikattir. Ama maddi olmayan şartlarda, insanın maddi cismi ve bedeninin hi&ccedil;bir şekilde farklılık g&ouml;stermemiştir, ancak onun kudreti azalıp &ccedil;oğalabilir. Mesela korku, &uuml;z&uuml;nt&uuml; ya da perişanlık halinde insan daha &ouml;nceden kendisine &ccedil;ok sıradan gelen işleri yapmada aciz kalabilir. Buna karşılık, mutluluk, neşe ve kendini hafif hissettiği anlarda, onun kudreti artar. Peygamberlerin de vahyin kaynağıyla hissi ve g&ouml;rsel irtibatı olduğundan, başka kimselerin yapmaktan tamamen aciz oldukları mucizeler g&ouml;sterebilirler. Bu y&uuml;zden Emir-el Muminin (a.s) ş&ouml;yle buyurmuştur: &ldquo;Hayber&rsquo;in kapısını maddi d&uuml;nyanın g&uuml;c&uuml;yle s&ouml;k&uuml;p yerinden &ccedil;ıkarmadım; ilahi bir g&uuml;&ccedil; ile bu işi yaptım.&rdquo;</p>\n\n<p>\n	Şu halde, hissi ve g&ouml;rsel delil ortaya koymuştur ki, olağan olmayan işlerin yapılmasında bir illet vardır, ama onun illeti maddiyat ve tabiat ile t&uuml;rdeş ve hem cins değildir. Belki nedensellik dairesi, hislerden ve duyulardan daha geniştir.</p>\n\n<p>\n	İkinci varsayım: Mucize Enbiyaların kendi yaptıkları iştir veya en azından enbiyanın nefsi onun ortaya &ccedil;ıkmasında ve g&ouml;r&uuml;lmesinde etkendir. Bu varsayım &ouml;nceki varsayımdan ortaya &ccedil;ıkmıştır, akli ve tecr&uuml;bi bulguların, bu doğrultuda ortaya &ccedil;ıkan şeye tatbik edilmesi zorunludur. Yani birinci varsayımda, nefs, irade ve şuurun manevi işler kapsamına girdiği sağlam bir şekilde beyan edilmişti, cisim de maddi işler kapsamındadır, etki etmektedir. Ama bu varsayımda nebinin ve ilahi evliyanın nefsinin y&uuml;ce &acirc;leme bağlanması, unsurlar ve maddeler &acirc;leminde &ccedil;ok b&uuml;y&uuml;k bir etki bırakmaktadır. Merhum Mutahhari bir&ccedil;ok İslam &acirc;liminin bu varsayımı kabul ettiklerini s&ouml;ylemiştir. (220/2: 1376)</p>\n\n<p>\n	İkinci varsayımın daha derinleşmesi i&ccedil;in, peygamberlerin mucizenin ortaya &ccedil;ıkışında, ger&ccedil;ekleşmesindeki rol&uuml; konusunu, meşhur kelam kitaplarında araştırmamız uygun olacaktır:</p>\n\n<p>\n	<strong>1- Eş&rsquo;aire&rsquo;nin Konumu</strong></p>\n\n<p>\n	Eşaire&rsquo;nin genel d&uuml;ş&uuml;ncesi, tevhid-i ef&rsquo;ali ve akli ve felsefi meselelerle &ccedil;atışma taraftarıdır, onlar mucizeyi direkt olarak Allah&rsquo;ın işi olarak g&ouml;r&uuml;yorlar. Şerh-i Mevakif&rsquo;te, mucize faili Muhtar&rsquo;ın (Allah) işidir ki Allah isterse bunu a&ccedil;ık&ccedil;a doğrular ve mucizeyi ortaya &ccedil;ıkarmak, bir kabiliyetin var olması şartına bağlı değildir, tıpkı n&uuml;b&uuml;vveti bağışlamanın, nebinin istidadının bulunması ve hazır olması şartına bağlı olmaması gibi. Bu hikmet ve felsefenin tam tersi bir g&ouml;r&uuml;şt&uuml;r. (251/8: 1419) Ama bunların yanı sıra, ayetlerin zahiri ve temiz vicdanlar, en azından bazı mucizelerin meydana gelişinin, bizzat peygamberin eliyle olduğuna şahitlik etmektedir, Eş&rsquo;aire&rsquo;nin bir kısmı da mucizelerin meydana gelişinde peygamberin kendisinin etkisi olduğunu itiraf etmişlerdir. (Gazali, Tarihi belli değil: 238)</p>\n\n<p>\n	Fahrur Razi bu konuda şunları s&ouml;ylemektedir: İnsan iki g&uuml;ce sahiptir: biri, d&uuml;ş&uuml;nce g&uuml;c&uuml;d&uuml;r ki, kemale ulaştığında, soyut &acirc;lemden bazı anlaşılabilir suretler ona aşik&acirc;r olur ve gaybın kaynağı onun i&ccedil;in aydınlanır. Diğer g&uuml;&ccedil;, ameli g&uuml;&ccedil;t&uuml;r ki, cisimler &acirc;leminde tasarruf edebilme ve tesir etme g&uuml;c&uuml;n&uuml; bulur ve garip ve harikulade fiiller ondan sadır olur. (127/9: 1420)</p>\n\n<p>\n	Elbette bir kısım kelamcılar, mutlak bir şekilde mucize Allah&rsquo;ın işidir ve bu mutlaklıkta enbiyanın etkilerinin olmadığını sonucu &ccedil;ıkmamaktadır demektedirler. Yani, enbiyanın mucizenin meydana gelmesindeki m&uuml;stakil ve tamamlayıcı illiyetini reddetmek i&ccedil;in yeterli değildir.</p>\n\n<p>\n	<strong>2- Mutezile&rsquo;nin Konumu</strong></p>\n\n<p>\n	Mutezile akılcı ekollerin en &ouml;nemlilerinden biri olmakla beraber, bazı fakt&ouml;rlerden dolayı &ndash; ki bu fakt&ouml;rleri konuşmanın yeri burası değildir &ndash; eserleri ve d&uuml;ş&uuml;ncelerine onların kendi beyanlarından ulaşmak fazla m&uuml;mk&uuml;n olmadığından, daha &ccedil;ok onların fikri d&uuml;şmanlarının (Eş&rsquo;aire) diliyle nakledilmiştir.</p>\n\n<p>\n	Onlar &ldquo;bir olandan ancak bir sadır olur&rdquo; gibi akli kurallara &ouml;nem verirler, ilk yapanın dışında, diğer meydana gelenleri Allah&rsquo;ın vasıtalarla yaptığı iş olarak g&ouml;r&uuml;rler. Bu y&uuml;zden bunlara g&ouml;re mucize Allah&rsquo;ın vasıtasız yapmış olduğu bir iş olamaz. (Abdulcebbar Mutezili, 23/9: 1957)</p>\n\n<p>\n	<strong>3- İmamiye&rsquo;nin ve İslam Hekimlerinin Meşhur Konumu</strong></p>\n\n<p>\n	Ebu Nasir Farabi&rsquo;den ( 257 &ndash; 339 h.k.) Şeyh-ul Reis&rsquo;e (370 &ndash; 427 h.k), İbn R&uuml;şd&rsquo;den (520 &ndash; 595 h.k.),ta Şeyh Suhreverdi&rsquo;ye (549 &ndash; 587 h.k.), Molla Sadra&rsquo;dan ( 979 &ndash; 1050 h.k.) Feyyaz&rsquo;a (1045 &ndash; 1121 h.k), Feyz Kaşani&rsquo;ye (1006 &ndash; 1091 h.k.) ve Molla Hadi Sebzevari&rsquo;ye (1212 &ndash; 1279 h.k.) kadar hepsi, evliyanın ve nebilerin nefislerinin, mucizenin meydana gelmesine etki eden bazı &ouml;zellikleri olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmişlerdir. Hekim Sebzevari, Resul-&uuml; Ekrem&rsquo;in manevi sıfatlarının a&ccedil;ıklamasından sonra, mucizenin kaynağını peygamberin şahsında, &uuml;&ccedil; g&uuml;c&uuml;n var olmasıyla a&ccedil;ıklayarak ş&ouml;yle diyor: kuvvei allame ( ilmi g&uuml;&ccedil;), kuvvei amale (aktif ve faal g&uuml;&ccedil;) ve kuvvei hassas (y&uuml;ce bir idrak). (Tarihi belli değil: 217)</p>\n\n<p>\n	Allame Tabatabai de harikulade işlerin irdelenmesi ve ispatı i&ccedil;in &ccedil;aba g&ouml;stererek ş&ouml;yle diyor: Hi&ccedil;bir teredd&uuml;d&uuml;m&uuml;z&uuml;n olmaması gereken bir diğer şey de şudur ki, b&uuml;t&uuml;n bu harikulade olaylarda şahısların da dehaletlerinin olduğunu ve aynı zamanda, maddi h&uuml;k&uuml;mlerle irtibatlı yahut madde &ouml;tesiyle korunmuş olmalarıdır. Bunun manası, meydana gelen bu olayların her birinde, failin şahsının irade ve şuuru dehalet etmiştir. (121: 1363)</p>\n\n<p>\n	Yine el Mizan tefsirinde ş&ouml;yle buyurmaktadır: Adet &uuml;st&uuml; olayların t&uuml;m&uuml;, ister kendilerine mucize denilsin, ister sihir ve ister bunlar dışında başka şeyler; Allah&rsquo;ın evliyalarının kerametleri, riyazet ve m&uuml;cahede ile kazanılan diğer &ouml;zellikler olsun b&uuml;t&uuml;n bunlar nefsani g&uuml;&ccedil;lere dayanmakta ve iradi iktizalardır... Dolayısıyla nebilerin getirmiş oldukları mucize t&uuml;r&uuml;ndeki ayetler ve bunların onlardan sudur etmesi, sadece değerli ve şerif nefislerinde bulunan m&uuml;essir ilkelere (yetilere) aittir ki bu yetilerde kendi tesirini g&ouml;stermekte bir izne bağlılar.</p>\n\n<p>\n	&Uuml;stat Mutahhari de ş&ouml;yle demektedir: Mucize, mucizeyi yapan kimsenin ger&ccedil;ekte alemin k&uuml;lli ruhuna bağlanması ve &acirc;lemin k&uuml;lli ruhuna bağlanarak, bu alemdeki kanunlar &uuml;zerinde tasarruf etmesidir. Bu tasarrufu da kanunların dışına &ccedil;ıkması manasına gelmez, kanunları kendi kontrol&uuml;ne alması anlamına gelir; kanunları kendi kontrol&uuml;ne aldığı zaman, bu olağan &ouml;rfi kanunların dışına &ccedil;ıkabilir ama kanunların bizzat kendisiyle &ccedil;elişmez.</p>\n\n<p>\n	Bir kısım kimseler de şu şekilde a&ccedil;ıklamalarda bulunmuşlardır: bazı mucizeler, sadece Allah&rsquo;ın irade ve emrine dayanmaktadır ve bu mucizelerde Enbiyaların hi&ccedil;bir dehaleti yoktur. Tıpkı Musa Kelimullah&rsquo;ın asasının yılana d&ouml;n&uuml;şmesi gibi, &ccedil;&uuml;nk&uuml; eğer Musa&rsquo;nın (a.s) kendi nefsi ve ruhi g&uuml;c&uuml;n&uuml;n asasının yılana d&ouml;n&uuml;şmesinde gerektirici ve sebep olucu bir etkisi olsaydı ve sadece Allah&rsquo;ın iznini bekleseydi, yılandan korkup ka&ccedil;mak ki kendisi bu işte etkili olsaydı anlamsız olacaktı. Ama bazı durumlarda enbiya ve imamların nefsi mertebeleri ve kabiliyetleri mucizenin hazırlanmasında ve gerekli zeminin oluşturulmasında etkisiz değildir. (Sefayi, 28/2: 1375)</p>\n\n<p>\n	Peygamberler, g&uuml;&ccedil;l&uuml; nefs ve irade ile ve aynı zamanda Allah&rsquo;la irtibatları sayesinde, tabii illetler ve sebepler &uuml;zerinde tasarrufta bulunup, ele ge&ccedil;irerek, tekvini velayetleriyle mucize ger&ccedil;ekleştirebilirler. Tabii olay ve refleksleri hızlandırmak, sebepler nizamına ve illetlere aykırı bir durum değildir. Tıpkı g&uuml;n&uuml;m&uuml;zde bilim adamlarının tarafından tarım alanında bitkilerin yetişme s&uuml;resini en aza indirerek en bereketli &uuml;r&uuml;n&uuml; almak i&ccedil;in yaptıkları hızlandırıcı değişim ve d&ouml;n&uuml;ş&uuml;mler gibi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Asıl problem, mucizenin, normal olanın dışında, olağan olaylar ve nedensellik kanununun tersine bir iş olmasıdır. O halde akılla bağdaşmayan ve hatta akıl ile &ccedil;atışan bir şeydir ve eğer bu nizam ile uyumluysa, şu durumda olağan &uuml;st&uuml;nl&uuml;ğ&uuml; nerededir?</p>\n\n<p>\n	Bu problemin esası, bir hata yahut yanlışın &uuml;zerine bina edilmesidir. Bu yanlış, nedensellik ve felsefenin k&uuml;lli kanunlarıyla, tabii ve &ouml;rfi nizamın nedenselliğini birbirine karıştırmaktır. Olması imk&acirc;nsız bir şeyin meydana gelmesi, nedensellik ve felsefenin ve matematiğin k&uuml;lli kanunlarını bozmak demektir ki, harikul adet bu anlamda değildir. Murat edilen şey, maddi ve tabiata ait nedensellik nizamını bozarak değiştirmektir. Bu ise olası bir şeydir ve aynı zamanda şaşırtıcıdır da.</p>\n\n<p>\n	Felsefenin k&uuml;lli kanunlarının s&ouml;ylediği şey, hi&ccedil;bir malul yaratılış &acirc;leminde illet olmadan meydana gelemez. Tabii kanun ve deneysel bilim de ş&ouml;yle diyor: ısı her zaman ateşin akabinde meydana gelir. Ama acaba bu ikisi arasındaki (ateş ve ısı) bağlantı tekvini, zaruri ve karşı konulamaz bir şekilde mi kurulmuştur? Acaba ısının sadece ateşe has bir netice olduğu iddia edilebilir mi?</p>\n\n<p>\n	Akıl diyor ki, her meydana gelen şey bir meydana getirene muhta&ccedil;tır. Ama meydana gelen ve meydana getiren şeyin teşhisi, deneysel bilimlere bırakılmış, deneysel bilimlerin dayanağı da &ccedil;eşitli araştırma ve g&ouml;zlemlere dayanmaktadır ve araştırma da mantığa dayalı değil, ş&uuml;phe g&ouml;t&uuml;rmeyen yakine g&ouml;t&uuml;rmek olarak tanımlanmıştır.</p>\n\n<p>\n	Eğer diğer noktadan probleme bakılırsa, &ccedil;ok a&ccedil;ık bir şekilde problemin baş g&ouml;stermesi, bu iki konu arasındaki hata, yanlış esasına dayandığı g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	1- Mucize bir illete bağlı değildir; bunun manası, insanların nezdinde olağan, bilinen illet yoktur s&ouml;z&uuml; doğru ve problemsiz bir s&ouml;zd&uuml;r ve mucizenin bu t&uuml;rden bir şey olmasıdır.</p>\n\n<p>\n	2- Mucize mutlak olarak bir illete bağlı değildir; bunun manası ise, sıradan, maddi ve maddi olmayan illet yoktur ve mucize de bu t&uuml;rden bir şeydir.</p>\n\n<p>\n	Burada bir soru g&uuml;ndeme gelmektedir, eğer mucizeler, bir illete dayanıyorlar ise, beşerin zamanın ge&ccedil;mesiyle bu mucizelerin illetlerini keşfederse ve enbiyanın yaptığı harikulade işler mucize olmaktan &ccedil;ıkarsa ve sıradan halk aynı şekilde mucizeleri yapma g&uuml;c&uuml;ne ulaşırsa? Bunun cevabı ş&ouml;yledir:</p>\n\n<p>\n	Evvela, beşerin ilminin kesinlikle yaratılışın b&uuml;t&uuml;n illetlerine, sırrına ve remzine ulaşacağını s&ouml;ylemek, delilsiz mesnetsiz bir iddia ve s&ouml;zd&uuml;r. Hatta eğer, bir konuda bile m&uuml;spet bilim harikulade bir şeyin illetini keşfetse bile, b&ouml;ylesi bir gelişme mucizenin yararına olacaktır. &Ccedil;&uuml;nk&uuml; onun m&uuml;mk&uuml;nl&uuml;ğ&uuml;n&uuml; ve ger&ccedil;ekleşmesini kesin ve ulaşılabilir kılacaktır ve &ouml;te yandan, deneysel bilim peygamberin de bu mucizeyi ger&ccedil;ekleştirirken, keşfolunan bu illetten yararlanmış olduğuna h&uuml;kmedemez.</p>\n\n<p>\n	İkinci olarak, illetin me&ccedil;hul ve m&uuml;phem olması, mucizenin esası veya bir par&ccedil;ası değildir. Aksine mucize, bu a&ccedil;ıdan mağlup edilemez illetlere dayanan ve bunun izlerini taşıyan, ilahi bir kaynaktan sadır olan şaşkınlık verici bir iş ve ayettir. Biz bilinen ve tanımlanan kanunlara uymayan her hadiseyi mucize olarak adlandıramayız. Ancak, mağlup edilemez illete dayanan olağanın dışındaki hadiseler mucizedir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, farz edelim ki, beşeri imk&acirc;nlar mucizenin kendisini meydana getirmek gibi, mucizenin asli illetine ulaştı, bu gelişme o işin kendi asrında mucize olarak kabul edilmesini engellemez. &Ccedil;&uuml;nk&uuml; her mucizenin ana hedefi, kendi zamanında bu mucizeyi meydana getirenin ilahi peygamber olduğunu, vahyin kaynağıyla bağlantısının olduğunu, iddiasının ger&ccedil;ek olduğunu ispatlamaktır.</p>\n\n<p>\n	G&ouml;r&uuml;len o ki, mucize ile ilgili pek &ccedil;ok bahislerde, mucizenin kendisinden gaflet edilip, meselenin ana ekseni mucizenin oluşturan etken bağlamında kurulmuştur.</p>\n\n<p>\n	Mesela, konu ş&ouml;yle ele alınmıştır, acaba mucize direkt olarak Allah&rsquo;ın işi midir yoksa Enbiyaların kendi yaptıkları bir iş midir tıpkı, meleklerin &ccedil;eşitli memleketlerde İslam ordusuna yardım i&ccedil;in nazil olması, Kur&rsquo;an&rsquo;ın ve diğer semavi kitapların n&uuml;zul&uuml;, Hz. İsa&rsquo;nın (a.s.) babasız d&uuml;nyaya gelmesi gibi&hellip; Hi&ccedil; ş&uuml;phe yok ki, Allah vasıtasız olarak yapmış yahut en azından peygamberin kendisi mucizenin asıl sahibi değildir, Hz. İsa (a.s) hen&uuml;z doğmamışken, tekvinde ve kendi doğumunda bir etkiye sahip olabilir?</p>\n\n<p>\n	Asanın yılana d&ouml;n&uuml;şmesi, hastalara şifa vermek, hayvanlarla konuşmak, ateşten zarar g&ouml;rmemek&hellip; gibi mucizeler, Enbiyaların nefs ve irade olarak asgari &ouml;l&ccedil;&uuml;de etki ettiği mucizelerdir.</p>\n\n<p>\n	Aynı şekilde, Nuh&rsquo;un (a.s) mucizesi olan yağmurun ve tufanın inmesi, Hz. İsa&rsquo;nın (a.s.) beşikteyken konuşması, Kur&rsquo;an-ı Kerim&rsquo;in fesahat ve belağatın doruklarında olması gibi mucizelerin, s&ouml;z konusu felsefi ve akli kanunlarla bir &ccedil;elişkisi yoktur, zahir ve batın bu t&uuml;r işleri zati itibariyle imk&acirc;nsız bir karmaşa olarak g&ouml;rmez. Belirli bir zamanda, belirli bir şahıs ile &uuml;stelik zorunluluk halinde meydana geldiler, bu iş harikulade bir iştir.</p>\n\n<p>\n	Ama ayın ikiye ayrılması, Nil nehrinin yarılması, Saba Melikesinin tahtının taşınması, kayanın i&ccedil;inden deve yavrusunun &ccedil;ıkması gibi mucizeler&hellip; Zahirde aklın ve felsefenin edinimleriyle &ccedil;elişmektedir. Bununla birlikte meseledeki asıl problem, mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değil, aksine t&uuml;r&uuml;ne ve &ouml;zel fertlere y&ouml;nelik bir mucize olduğunda, herhangi bir a&ccedil;ıklama getirilememesine rağmen, mucizenin t&uuml;m&uuml; değil, yalnızca mucizenin bir kısmı ink&acirc;r edilmektedir.</p>\n\n<p>\n	Bir diğer nokta ise, konunun kaderine etki eden mucizelerin bir taksim ile iki t&uuml;rl&uuml; olmalarıdır:</p>\n\n<p>\n	Birincisi, hissi ve duyusal olan mucizeler, tıpkı ağa&ccedil;tan bir asanın yaşayan bir yılan d&ouml;n&uuml;şmesi, kayadan deve yavrusunun &ccedil;ıkması gibi&hellip;</p>\n\n<p>\n	İkincisi, akli ve teorik mucizeler, &ccedil;oğunluğu Kur&rsquo;an-ı Kerim&rsquo;in mucizeleri gibi, gaybi, ilmi, fesahat ve belağat ile ilgili haberler&hellip;</p>\n\n<p>\n	Bu problem, mucize ve peygamberlik iddiasında bulunan kimse arasında bir bağlantının olmaması ve mucizelerin sadece birebir, ikna şeklinde ve genelin kabul&uuml;d&uuml;r ve bazı mucizeleri (hissi ve duyusal) kapsar. Ancak daha &ccedil;ok akli ve teorik olan diğer bazı mucizeler, daha &ccedil;ok akla hitap etmektedir. Bunlar delillere ve burhanlara dayalı olabilirler. Bu y&uuml;zden, s&ouml;z konusu edilen problem de asla ve mucizenin i&ccedil;eriğine (cins) y&ouml;nelik değildir, sadece bazı tezah&uuml;rlerine y&ouml;neliktir.</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Mecid.</p>\n\n<p>\n	İbn R&uuml;şd, Muhammed bin Ahmet Ebul Velid, tarihsiz, ElTehafetul Tehafet, taş baskı, basım yeri belli değil.</p>\n\n<p>\n	İbn Sina, Ebu Ali H&uuml;seyin bin Abdullah, 1404, el İşarat ve el Tenbihat, şerh Muhakkik Tusi, Kum, Maraşi k&uuml;t&uuml;phanesi.</p>\n\n<p>\n	_________ 1405, el İlahiyat, Tahkiki İbrahim Medkur, Kum,: M&uuml;essesetul Camia, Mektebe el Maraşi.</p>\n\n<p>\n	_________ 1363, el Mebde vel Mead, Tahran, Danişgahi Tahran.</p>\n\n<p>\n	Ebul Hasani, Ali Munzer, 1384, Şeyh İbrahim, Tahran, M&uuml;essesetul Mutalaat.</p>\n\n<p>\n	Ebu Hatem el Razi, Ahmet bin Hemdan, 1397, i&rsquo;lam el Nubuvvet, Tahkik Selah Savi, Tahran, Enc&uuml;men-i Felsefe.</p>\n\n<p>\n	Azadegan, 1325, Sufigeri, &uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran.</p>\n\n<p>\n	İstis, Vet, 1367, İrfan ve Felsefe, terc&uuml;me: Bahauddin Hurremşahi, Tahran, Suruş.</p>\n\n<p>\n	İbn Numan, Muhammed, 1393, el İtikadiye, Tahran, Mekteb el Rezevi.</p>\n\n<p>\n	İci, Abdurrahman bin Ahmet, tarihsiz, el Mevakif fi ilmi Kelam, Alem-ul K&uuml;t&uuml;b, Beyrut.</p>\n\n<p>\n	Bakılani, Kadı Ebubekir, 1407, el İnsaf fi ma Yecibul İtikat, Beyrut, Alem-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Behrani, Meysem bin Ali bin Meysem, 1406, Kavaidu el Meram fi ilmi el Kelam, Kum,</p>\n\n<p>\n	Mektebe el Maraşi.</p>\n\n<p>\n	Bağdadi, ebu Mansur Abdulkahhar, 1367, el Fark beynel Fırak basım yeri belli değil, Neşr el Sekafe.</p>\n\n<p>\n	_________ 1417, Kitabi Usuli Din, Beyrut, Dar-ul Fikr.</p>\n\n<p>\n	Testeri, Kadı, Nurullah, tarihi belli değil, Ehkak-ul Hak, Talik-i Necefi Maraşi, Tahran, el İslamiye.</p>\n\n<p>\n	Taftazani, Saadeddin, 1409, Şerh-ul Mekasid, Kum, İntişarat-ı Razi.</p>\n\n<p>\n	_________ 1407, Şerh-ul Akaid el Nesefiye, Tahkik Ahmet Seka, Mısır, Mekteb el k&uuml;lliyat el Ezheriye.</p>\n\n<p>\n	Cahiz, &Ouml;mer bin el Bahr, 1411, Hucec el Nubuvvet, (Resail el Cahiz), c.3 Tahkik Abdulselam Harun, Beyrut, Darul Cil.</p>\n\n<p>\n	Curcani, Seyyid Şerif Ali bin Muhammed, 1419, Şerh-ul Mevakif, Beyrut, Darul K&uuml;t&uuml;b el İlmiyye.</p>\n\n<p>\n	Caferi, Muhammed Taki, 1368, Terc&uuml;me ve Tefsiri Nehc-ul Belağa, basım yeri belli değil, Defteri Neşri Ferheng.</p>\n\n<p>\n	Cevad Amuli, Abdullah, 1378, Kur&rsquo;an der Kur&rsquo;an, Kum, İsra.</p>\n\n<p>\n	Cuveyni, imam el Haremeyn, 1405, el İrşad ila Kavatii Edille, Beyrut, M&uuml;essesatu Sekafiyye.</p>\n\n<p>\n	Halebi, ebu Salih, Taki bin Necm, 1417, Takrib ul Mearif, Tahkik Fars Hasun, basım yeri belli değil, Muhakkik.</p>\n\n<p>\n	Hilli, Hasan bin Yusuf, 1407, Keşf&rsquo;ul Murad, Kum, Camiayi M&uuml;derrisin.</p>\n\n<p>\n	________ 1416, Menhic&rsquo;ul Yakin, Tahkik Muhammed Rıza Ensari, basım yeri belli değil, Neşri Muhakkik.</p>\n\n<p>\n	Hurremşahi, Bahaeddin, 1376, Seyr-i bi S&uuml;luk, Tahran, Nahid.</p>\n\n<p>\n	Razi, Fahreddin Muhammed bin &Ouml;mer, 1405, Telhis el Mehsel, Beyrut, Dar-ul Ezva&rsquo;.</p>\n\n<p>\n	_________ 1411, Kitabu Mehsel, Tahkik H&uuml;seyin Atayi, Kahire, Dar-ul Teras.</p>\n\n<p>\n	_________ 1364, el Berahin fi ilm-ul Kelam, Tahran: Danişgahi Tahran.</p>\n\n<p>\n	_________ el Metalib-ul Aliye minel İlmu İlahi, Tahkik Muhammed Şahin, Beyrut, Dar-ul K&uuml;t&uuml;b.</p>\n\n<p>\n	Rabbani, Gulpeyegani, Ali, tarihi belli değil, İzahul Murad fi Şerhil Murad, Merkezi M&uuml;d&uuml;riyeti İlmiyeyi Kum, M&uuml;essesei İmam Sadık (kitap&ccedil;ık).</p>\n\n<p>\n	Rızai, İsfahani, Muhammed Ali, 1370, Pejohiş der İcazi İlmi Kur&rsquo;an, Kitabı M&uuml;bin.</p>\n\n<p>\n	Z&uuml;mr&uuml;diyan, Ahmet, 1368, Hakikati Ruh, Tahran, Defteri Ferhengi İslami.</p>\n\n<p>\n	Jilson, Atin, 1366, Ruhi Felsefe der Kuruni Vusta, Terc&uuml;me, Daveri, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Subhani, Cafer, 1370, Menşurul Cavid, Kum, M&uuml;essesei İmam Sadık.</p>\n\n<p>\n	_________ 1411, el İlahiyat, c.2, Kum, Merkezi Alemi Deresat.</p>\n\n<p>\n	Sebzevari, Molla Hadi, 1422, Şerh el Menzume, Kum, Mustafavi.</p>\n\n<p>\n	_________ Tarihi belli değil, Resaili Hekim Sebzevari, Tashihi Aşitiyani, Kum, Usve.</p>\n\n<p>\n	Saidi Ruşen, Muhammed Bakır, 1379, Mucize Şinasi, Tahran, Pejohişgahi Ferheng ve Endişe.</p>\n\n<p>\n	Suhreverdi, Şehabeddin &Ouml;mer, 1369, Mecmuayi Musnefat, c.1 ve 3, Tashihi H&uuml;neri Korbin, Tahran.</p>\n\n<p>\n	Şeraiti, Muhammed Taki, Tarihi belli değil, Vahiy ve N&uuml;b&uuml;vvet, basım yeri belli değil, H&uuml;seyniyeyi İrşad.</p>\n\n<p>\n	Şehristani, Abdulkerim, Tarihi belli değil, el Milel ven Nihal, Kum, Menşurat el Rıza.</p>\n\n<p>\n	Sadreddin Şirazi, Muhammed bin İbrahim, 1360, el Şevahid el Rububiyye, Meşhed, Merkezi Neşri Danışgahi.</p>\n\n<p>\n	_________ 1420, el Mebde vel Mead, Beyrut, Dar-ul Hadi.</p>\n\n<p>\n	_________ 1981, el Hikmet ul Mutealiye, Beyrut, Dar-ul İhya el Teras el Arabi.</p>\n\n<p>\n	_________ 1367, Şerh-i Usul-i Kafi, Tashihi Hacevi, Tahran, M&uuml;essesei M&uuml;talaat.</p>\n\n<p>\n	Sefayi, Seyyid Ahmed, 1375, İlm-u Kelam, Tahran, Danışgahi Tahran.</p>\n\n<p>\n	Tabatabai, Muhammed H&uuml;seyin, 1372, el Mizan fi Tefsiril Kur&rsquo;an, Tahran, Dar-ul K&uuml;t&uuml;b&uuml;l İslamiye.</p>\n\n<p>\n	_________ 1363, İ&rsquo;cazi Kur&rsquo;an, Viraste mir ez Muhammed, Tahran, Neşri Reca.</p>\n\n<p>\n	_________ Tarihi belli değil, İ&rsquo;caz ez Nezeri Akl ve Kur&rsquo;an, Kum, Neşri Fahte.</p>\n\n<p>\n	_________ 1381, Nihayetul Hikme, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Tusi, Nasreddin, 1416, Kavaidul Akaid, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1408, Telhisi Mehsel, Beyrut, Dar-ul Ezva.</p>\n\n<p>\n	_________ 1409, el Tibyan fi Tefsiril Kur&rsquo;an, basım yeri belli değil, Mektebul A&rsquo;lam.</p>\n\n<p>\n	Abdulcabbar Mutezili, Ahmed, 1958, el Meğna? fi Ebvabil Tevhid vel Adl, Tahkik Muhammed Kasım ve İbrahim Medkur, Mısır, Dar-ul K&uuml;t&uuml;b</p>\n\n<p>\n	_________ 1422, Şerhul Usul el Hamse, Talik Ahmed bin H&uuml;seyin, Beyrut, Dar-ul İhya el Teras.</p>\n\n<p>\n	Askeri, Seyyid Murteza, 1414, Akaid el İslam, Tahran, Şirketu Tevhid.</p>\n\n<p>\n	İlmulhuda, Ali bin H&uuml;seyin, 1414, Şerhi el Cemel?? El İlm vel Amel, Tashih Yakubi Meraği, basım yeri belli değil, Dar-ul Usve.</p>\n\n<p>\n	________ 1411, el Zahire fi İlmi Kelam, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	Gazali, ebu Ahmed, Muhammed, tarihi belli değil, Tehafetul Felasefe, Terc&uuml;me, Ali Asğar Hikmet, Kahire, Dar-ul Mearif.</p>\n\n<p>\n	Farabi, ebu Nasr Muhammed, 1405, Fusus el Hikem, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Feyz Kaşani, Muhsin, tarihi belli değil,İlm el Yakin, Kum, İntişaratı Bidar.</p>\n\n<p>\n	Kadridani Karameliki, Muhammed Hasan, 1381, Mucize der Kalemroyi Akl ve Din, Kum, Tebliğati İslami.</p>\n\n<p>\n	Lahici, Abdulrezzak, 1372, Guheri Murad, Tashih Zeynelabidin Kurbani, Tahran, Vezareti Ferheng.</p>\n\n<p>\n	Meclisi, Muhammed Bakır, Tarihi belli değil, Biharul Envar, Beyrut, M&uuml;essesetul Vefa.</p>\n\n<p>\n	Mutahhari, Murteza, 1420, Mecmuei Asar, c.4, Kum, Sadra.</p>\n\n<p>\n	_________ 1421, , Mecmuei Asar, c.1, Kum, Sadra.</p>\n\n<p>\n	_________ 1376, Aşinayi ba Kur&rsquo;an, Tahran, Sadra.</p>\n\n<p>\n	_________ 1378, Velaiha?? ve Velayetha, Sadra, &Ccedil;ap Heftom.</p>\n\n<p>\n	Mekarim Şirazi, Nasır, 1377, Peyami Kur&rsquo;an, Kum, Camie M&uuml;derrisin.</p>\n\n<p>\n	_________ 1364, Tefsiri Numune, Tahran, Dar-ul Kutubil İslamiye.</p>\n\n<p>\n	Mevlana, Celaleddin Muhammed Belhi, 1378, Mesnevi-i Manevi, Defteri Evvel.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Her canlı şeyi sudan yarattık&rdquo; Enbiya 30, &ldquo;Allah g&ouml;k y&uuml;z&uuml;nden su indirdi, &ouml;l&uuml;m&uuml;nden sonra yer y&uuml;z&uuml;n&uuml; onunla diriltti&rdquo; Nahl 65.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;&Ouml;yleyse melekler y&uuml;zlerine ve arkalarına vura vura canlarını aldıkları zaman&hellip;&rdquo; Muhammed 27.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Mucize ve  Nedensellik Kanunu','','publish','closed','open','','mucize-ve-nedensellik-kanunu-3','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3218',0,'post','',0),(3219,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Rıza &Uuml;stadi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Yazar ilk &ouml;nce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve m&uuml;fessirlerin bu konudaki g&ouml;r&uuml;şlerini zikrederek intiharın haramlığı konusunda hi&ccedil;bir teredd&uuml;t&uuml;n olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin s&ouml;zlerini ve onların delillerini inceledikten sonra ş&ouml;yle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda h&uuml;k&uuml;m ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak b&uuml;t&uuml;n halleri kapsamamaktadır.</p>\n\n<p>\n	Bu makalede &uuml;&ccedil; konudan bahsedilmektedir:</p>\n\n<p>\n	<strong>Birinci konu: İntiharın haram oluşu</strong></p>\n\n<p>\n	<strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; konu: Başkalarının canını korumanın vacip oluşu</strong></p>\n\n<p>\n	<strong>Birinci Konu:</strong><br />\n	<strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\n\n<p>\n	İntiharın haram oluşu &uuml;&ccedil; delil &uuml;zere; kitap, s&uuml;nnet ve akıl &ccedil;er&ccedil;evesinde delillendirilmiştir</p>\n\n<p>\n	<strong>1- Ayetler</strong></p>\n\n<p>\n	İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\n\n<p>\n	<strong>Birinci ayet:</strong></p>\n\n<h6 dir=\"RTL\">\n	يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\n\n<p>\n	&ldquo;Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah, size rahimdir.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Tabersi Mecma ul Beyan&rsquo;da ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi i&ccedil;in d&ouml;rt anlam tasavvur etmiştir:</p>\n\n<p>\n	- Birbirinizi &ouml;ld&uuml;rmeyin</p>\n\n<p>\n	- İntihar etmeyin</p>\n\n<p>\n	- G&uuml;nahlara du&ccedil;ar olarak, kendinizi helak etmeyin</p>\n\n<p>\n	- İmam Sadık (a.s)dan gelen bir rivayette ş&ouml;yle buyrulmuştur: D&uuml;şmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak g&uuml;c&uuml;n&uuml;z olmayan kimseye karşı savaşmayın.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Muhakkik Erdebili Zubdetul Beyan&rsquo;da ş&ouml;yle s&ouml;ylemektedir: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zul&uuml;m ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini &ouml;ld&uuml;rmek olduğunu s&ouml;ylemişlerdir. bu ayette murat edilenin vurmak ve &ouml;ld&uuml;rmek olması da m&uuml;mk&uuml;nd&uuml;r; &ccedil;&uuml;nk&uuml; katl kelimesinin kullanımından vurup &ouml;ld&uuml;rmek anlamının &ccedil;ıkarılması uzak bir ihtimal değildir ve bu esas &uuml;zere bazıları insanın kendisine zarar vermesinin haram olduğu g&ouml;r&uuml;ş&uuml;n&uuml; savunmuşlardır. <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allame Tabatabai el Mizan tefsirinde ş&ouml;yle demektedir: C&uuml;mlenin zahiri (birbirinizi &ouml;ld&uuml;rmeyin) intiharı, kendini &ouml;ld&uuml;rmeyi yasaklamaktadır. Ancak bu c&uuml;mlenin &ldquo;mallarınızı haksız yere yemeyin&rdquo; ifadesiyle beraber zikredilmesi &ndash; ki zahiren b&uuml;t&uuml;n m&uuml;minlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir &ndash; belki de &ldquo;nefs&rdquo; kelimesinden murat edilenin &ldquo;enfus&rdquo; yani, İslami toplumun b&uuml;t&uuml;n fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\n\n<p>\n	Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte b&ouml;ylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini &ouml;ld&uuml;r&uuml;rse, aslında kendini &ouml;ld&uuml;rm&uuml;şt&uuml;r. Bu &ccedil;er&ccedil;evede &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi mutlaktır, kendini &ouml;ld&uuml;rmek ve aynı şekilde diğer m&uuml;minlerin canına kıymak olan &ldquo;intihar&rdquo;ı da kapsamaktadır.</p>\n\n<p>\n	Şayet,&ldquo;Hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ayetiyle beraber ele alınırsa, insanın kendisini &ouml;l&uuml;m meydanlarına atarak &ouml;lmesine sebep olması da &ldquo;katl-i nefs&rdquo;i yasaklayan ayetin kapsamına girmektedir. &Ccedil;&uuml;nk&uuml; &ldquo;katl-i nefs&rdquo;in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve m&uuml;nasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu b&ouml;l&uuml;m&uuml;ndeki s&ouml;z&uuml; teyit etmektedir: &ldquo;hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ifadesi sadece &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; s&ouml;z&uuml;n&uuml;n nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini &ouml;ld&uuml;rmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\n\n<p>\n	Allame Tabatabai ayetin devamında rivayetleri ele alırken ş&ouml;yle diyor: tefsir-i Ayyaşi&rsquo;de Ali bin Esbat diyor ki: İmam Sadık&rsquo;ın (a.s) huzurundaydım. Bir kişi gelerek ş&ouml;yle dedi: bana &ldquo;Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin&rdquo; ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası şudur ki; M&uuml;sl&uuml;manlardan bir kimse, yalnız başına m&uuml;şriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da &ouml;l&uuml;r, Allah Teala bu işi yapmasını yasaklamıştır.</p>\n\n<p>\n	Rivayette geldiği şekliyle &ldquo;katl-i nefs&rdquo;in tefsiri ayetin geneli i&ccedil;indir bu konuya has kılınması değildir.</p>\n\n<p>\n	&ldquo;İshak bin Abdullah bin Muhammed bin Ali bin H&uuml;seyin dedi: Hasan bin Zeyd babasından rivayet etti &ndash; Ali bin EbiTalib (a.s) dedi: Resulullah&rsquo;tan cebire&rsquo;yi (yaranın &uuml;zerine yapılan pansuman) sordum, buyurdu ki: cenabet gusl&uuml;nde ve abdest alırken elini &uuml;zerinden sıvazlamak yeterlidir&hellip; Dedim: eğer havanın &ccedil;ok soğuk olduğu bir yerde v&uuml;cuduna su d&ouml;kmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir.&rdquo;</p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: kendini kasten &ouml;ld&uuml;ren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala ş&ouml;yle buyurmuştur: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\n\n<p>\n	Rivayetlerden anlaşılacağı &uuml;zere, &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası genel anlamdadır. <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	<strong>İkinci ayet:</strong></p>\n\n<p>\n	&ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Tabersi Mecmeul Beyan&rsquo;da diyor ki: Bu ayetin anlamı i&ccedil;in birka&ccedil; g&ouml;r&uuml;ş bildirilmiştir.</p>\n\n<p>\n	Birinci g&ouml;r&uuml;ş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka s&uuml;r&uuml;klemeyin. Allah yolunda infakı terk etmenizle birlikte d&uuml;şman size karşı galip gelecektir.</p>\n\n<p>\n	İkinci g&ouml;r&uuml;ş: burada kast edilen bağışlanmaktan &uuml;midi keserek, g&uuml;naha bulaşmayın.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: burada &uuml;mmet kastedilmiştir ş&ouml;yle ki; eğer d&uuml;şman karşısında galip gelemiyorsanız ve kendinizi savunacak g&uuml;c&uuml;n&uuml;z yok ise onlarla savaşa girmemelisiniz.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; g&ouml;r&uuml;ş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık&rsquo;tan (a.s) bu anlama yakın bir rivayette ş&ouml;yle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala&rsquo;nın şu buyruğu mucibince: &ldquo;kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo; Yani, dengeli insanı sever.</p>\n\n<p>\n	Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. &Ccedil;&uuml;nk&uuml; bu iş, kendini &ouml;l&uuml;me atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da M&uuml;sl&uuml;manların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	El Mizan tefsirinin sahibi ş&ouml;yle diyor: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek i&ccedil;in vermiştir. Olarak belirlemiştir&hellip; ve &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; zaid ve tekit i&ccedil;indir. Bu şekilde ayetin manası, kudret ve g&uuml;c&uuml;n&uuml;z&uuml; boşa harcamayın olmaktadır, &ldquo;elinizle&rdquo; kelimesi insanın kudret ve g&uuml;c&uuml;ne olarak s&ouml;ylenmiştir.</p>\n\n<p>\n	Ş&ouml;yle denilmesi de m&uuml;mk&uuml;nd&uuml;r: &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; sebeptir ve &ldquo;atmayın&rdquo;ın gizli mefulud&uuml;r, şu halde mana ş&ouml;yle olacaktır: kendinizi, kendi ellerinizle helaka s&uuml;r&uuml;klemeyin, &ldquo;tehlike&rdquo; ve &ldquo;helaket&rdquo; aynı anlamdadır. Bu mana insanın d&ouml;nd&uuml;r&uuml;lmesidir, &ouml;yle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. &ldquo;Tehl&uuml;ke&rdquo; &ldquo;Tef&rsquo;ule&rdquo; vezninde ayn harfinin &ouml;tre olmuş halidir ve l&uuml;gatte, o vezinde &ldquo;Tehl&uuml;ke&rdquo;den başka bir mastar bulunmamaktadır.</p>\n\n<p>\n	Bu ayette s&ouml;ylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten ka&ccedil;ınmak da, g&uuml;&ccedil; ve kuvvetin yok olmasına sebebiyet vererek insanın d&uuml;şmanın baskısından dolayı helak olmasına yol a&ccedil;acaktır. Yine savurganlık ve b&uuml;t&uuml;n malını infak etmek, kıymet bilmezliktir ve toplumsal &ccedil;&ouml;k&uuml;ş&uuml;, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Allame, ayetin tefsirinin devamında rivayet kısmında ş&ouml;yle diyor: Seduk, Sabit bin Enes&rsquo;ten, o da Peygamber&rsquo;den ş&ouml;yle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah&rsquo;ın yasaklarına girmiştir. Allah Teala ş&ouml;yle buyuruyor: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Durrul Mensur bir &ccedil;ok yoldan, Eslem ebi Umran&rsquo;dan rivayet ederek ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Biz Konstantiniyye&rsquo;de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların b&uuml;y&uuml;k bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada M&uuml;sl&uuml;manlardan biri, Romalılara saldırdı ve onların arasında kaldı. M&uuml;sl&uuml;manlar ş&ouml;yle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka s&uuml;r&uuml;kledi. Ebu Eyyub, Peygamber&rsquo;in sahabesi, durdu ve ş&ouml;yle s&ouml;yledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Te&acirc;la dinini aziz kıldığında ve dinin yardımcıları &ccedil;oğaldığında, bizden bazıları gizlice diğer bazılarımıza ş&ouml;yle dedi: mallarımız yok oldu ve Allah Te&acirc;la İslam&rsquo;ı aziz kıldı, İslam&rsquo;ın yardımcıları &ccedil;oğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Te&acirc;la, Peygamber&rsquo;ine bu ayeti nazil etti ve bizim s&ouml;zlerimize cevap verdi: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Burada &ldquo;tehlike&rdquo;den murat edilen, mal biriktirmek ve işleri d&uuml;zene sokmak i&ccedil;in cihadı terk etmektir.</p>\n\n<p>\n	Ayet&rsquo;in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\n\n<p>\n	<strong>2- Rivayetler</strong></p>\n\n<p>\n	Bir&ccedil;ok rivayet İntiharın haram olması konusunda deliller i&ccedil;ermektedir. Vesailuş Şia&rsquo;da<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> birka&ccedil; rivayete dayanarak &ldquo;Bab-u Tahrimi Katlil insan nefsehu&rdquo; başlığı altında bir bab bulunmaktadır.</p>\n\n<p>\n	<strong>Birinci rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo;</p>\n\n<p>\n	Saduk bu rivayeti Ukab-ul A&rsquo;mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi&rsquo;de, Şeyh Tusi de Tehzib&rsquo;inde bu rivayeti Vesail&rsquo;de geldiği şekliyle nakletmişlerdir.</p>\n\n<p>\n	<strong>İkinci rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: &ldquo;Kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır. Allah Te&acirc;la ş&ouml;yle buyurmaktadır: Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\n\n<p>\n	Rivayetin devamındaki ilavenin Seduk&rsquo;un s&ouml;z&uuml; olması muhtemeldir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) bir hadisinde ş&ouml;yle buyurmuştur: &ldquo;M&uuml;min her t&uuml;rl&uuml; belaya m&uuml;ptela olabilir her t&uuml;rl&uuml; &ouml;l&uuml;me du&ccedil;ar olabilir, ancak kendi canına kıymaz.&rdquo;</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; rivayet:</strong></p>\n\n<p>\n	İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından s&ouml;z a&ccedil;ıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber&rsquo;in huzuruna geldi ve ş&ouml;yle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Te&acirc;la her işe muktedirdir. Sonra bir başkası Resulullah&rsquo;ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah&rsquo;ın Resul&uuml; olduğuma şehadet ederim&hellip;&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	<strong>Beşinci rivayet:</strong></p>\n\n<p>\n	Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda b&ouml;l&uuml;ş&uuml;rd&uuml;k. Bir kısmımızı eşyalarımızı korumaları i&ccedil;in eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber&rsquo;in huzuruna giderdi. Bu seferlerden birinde, &uuml;&ccedil; kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber&rsquo;in huzurunda ondan s&ouml;z a&ccedil;ıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz d&uuml;şmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini &ouml;ld&uuml;rd&uuml;. Peygamber buyurdu: Şehadet ederim ki, ben Allah&rsquo;ın resul&uuml; ve kuluyum.</p>\n\n<p>\n	<strong>3- Akli Delil</strong></p>\n\n<p>\n	İbn İdris Serair&rsquo;de ş&ouml;yle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten ka&ccedil;ınması caiz değildir. Bu konudaki bizim delilimiz şudur: a&ccedil;ıktır ki, nefse zararı def etmek, aklın h&uuml;km&uuml;nce vaciptir ve mundar bir şeyi yemekle b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\n\n<p>\n	Ağa Rıza Hansari, Maidetul Semaviye de ş&ouml;yle demektedir:</p>\n\n<p>\n	Zorunluluk halinde, acaba haram olan bir şeyi yemek i&ccedil;in cevaz var mıdır demek yanlıştır&hellip; veya onu yemek vacip mi olur ya da onu terk etmek g&uuml;nah mıdır diye d&uuml;ş&uuml;nmek. İkinci s&ouml;z daha a&ccedil;ıktır; nefsin korunması vaciptir, aklen ve şer&rsquo;en tehlikede bu şekilde d&uuml;ş&uuml;nmek haramdır, zorunlu olduğun vakit o şeyden yemekten ka&ccedil;ınmak haramdır, nefsi korumayı terk etmek ve tehlike anında b&ouml;ylesi bir ş&uuml;pheye d&uuml;şmek, haram olmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu zikredilen delillerden sonra, intiharın haram olması konusunda hi&ccedil;bir teredd&uuml;te mahal olmadığı anlaşılmaktadır, bu a&ccedil;ıdan şeraitte şu şekilde nakledilmiştir:</p>\n\n<p>\n	Yenilmesi ve i&ccedil;ilmesi haram olan beşinci şey, &ouml;ld&uuml;r&uuml;c&uuml; etkisi bulunan zehirlerdir. Ondan az veya &ccedil;ok i&ccedil;mek haramdır. Aynı şekilde insanın kendini helak g&ouml;t&uuml;recek işlerde bulunması da haramdır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>İkinci Konu:<br />\n	Canı Korumanın Vacip Oluşu</strong></p>\n\n<p>\n	Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, b&uuml;t&uuml;n hallerde katli nefs ve kendini helaka s&uuml;r&uuml;klemek midir? Acaba mundar k&ouml;pek eti yemek zorunda kalan bir kimsenin onu yemekten ka&ccedil;ınarak &ouml;lmesi durumunda, onun i&ccedil;in kendini &ouml;ld&uuml;rd&uuml; diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan &ouml;l&uuml;rse, o canına kıymış olur mu?</p>\n\n<p>\n	Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Kendini &ouml;l&uuml;mden ve yok olmaktan korumayan herkesin canına kıydığı s&ouml;ylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini &ouml;ld&uuml;rmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu g&ouml;stermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun s&ouml;ylenmesi yahut ayrıntılı bir rivayetin olduğunun s&ouml;ylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk&rsquo;un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\n\n<p>\n	İbn Berrac&rsquo;ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin s&ouml;zlerinden anlaşılan şudur ki, o nefsini &ouml;l&uuml;mden korumamayı, bir nevi kendini &ouml;ld&uuml;rme, nefsini yok etmek olarak g&ouml;rmektedir.</p>\n\n<p>\n	Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi?</p>\n\n<p>\n	Bu soruya verilecek cevap evettir. Yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir. Yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ve &ldquo;birbirinizi &ouml;ld&uuml;rmeyin&hellip;&rdquo; aynı şekilde &ouml;zellikle Peygamber&rsquo;den de ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Her kim bir M&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Nefsi zarardan korumak, nefs&rsquo;i katletmeye yardım etmekten daha evladır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Nefsi korumanın vacip oluşunu &ndash; her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile &ndash; imam Sadık&rsquo;tan (a.s) ayrıntılı bir rivayet ile ispat etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki:</p>\n\n<p>\n	Allah Te&acirc;la insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı i&ccedil;in onlara helal ve m&uuml;bah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin g&uuml;c&uuml; sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\n\n<p>\n	Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka m&uuml;rsel rivayetler de vardır.</p>\n\n<p>\n	Aynı şekilde Seduk&rsquo;un m&uuml;rsel rivayeti de bu manaya delalet etmektedir:</p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\n\n<p>\n	Her ne kadar ayetlerin zahiri rivayetler g&ouml;z &ouml;n&uuml;ne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini g&ouml;sterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu g&ouml;r&uuml;lebilir. Bu ayetler şunlardır:</p>\n\n<p>\n	&ldquo;Allah size ancak &ouml;l&uuml;y&uuml; (leşi), kanı, domuz etini ve Allah&rsquo;tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde g&uuml;nah yoktur. Ş&uuml;phe yok ki Allah &ccedil;ok&ccedil;a bağışlayan &ccedil;ok&ccedil;a esirgeyendir.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	&ldquo;Leş, kan, domuz eti, Allah&rsquo;tan başkası adına boğazlanan, boğulmuş, (taş, ağa&ccedil; vb. ile) vurulup &ouml;ld&uuml;r&uuml;lm&uuml;ş, yukarıdan yuvarlanıp &ouml;lm&uuml;ş, boynuzlanıp &ouml;lm&uuml;ş (hayvanlar ile) canavarların yediği hayvanlar &ndash; yetişip kestikleriniz m&uuml;stesna - &hellip; Size haram kılındı&hellip; kim g&ouml;n&uuml;lden g&uuml;naha y&ouml;nelmiş olmamak &uuml;zere a&ccedil;lık halinde dara d&uuml;şerse (haram etlerden yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayıcı ve esirgeyicidir.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	&ldquo;De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da g&uuml;nah işlenerek Allah&rsquo;tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak &uuml;zere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	&ldquo;(Allah) size, sadece &ouml;l&uuml; hayvanı, kanı, domuz etini ve Allah&rsquo;tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayan, pek esirgeyendir.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	&ldquo;Oysa Allah, &ccedil;aresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size a&ccedil;ıklamıştır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&Ouml;zet olarak, &ldquo;katl-i nefs&rdquo; ve &ldquo;kendini helaka s&uuml;r&uuml;klemek&rdquo; olarak addedilen her hangi bir durumla y&uuml;z y&uuml;ze kalırsa, bu işin haram olduğunda şek ve ş&uuml;phe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, g&uuml;c&uuml; olsa bile tedavi i&ccedil;in &ccedil;abalamayan bir kimse, yahut canı pahasına tehlikeli seferlere &ccedil;ıkan bir tacir gibi, veya a&ccedil;lığını, susuzluğunu giderebilecekken, &ccedil;eşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir m&uuml;min gibi.</p>\n\n<p>\n	Dikkatle baktığımızda akıl sahiplerinin ve M&uuml;sl&uuml;manların nezdinde, katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin k&ouml;t&uuml; ve &ccedil;irkin bir iş olduğunu g&ouml;r&uuml;yoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde b&ouml;yle değildir. Şu halde onların g&ouml;r&uuml;şleri de katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir s&ouml;z vardır, ş&ouml;yle s&ouml;ylenmektedir: &ldquo;bedenin korunması ya da sağlığın korunması vacibattandır&rdquo;, genel anlamda bunun kitap ve s&uuml;nnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\n\n<p>\n	Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin g&uuml;nahı, tıptı diğer vacipleri terk etmenin g&uuml;nahı gibidir. Rivayetlerde s&ouml;ylenen katl-i nefs&rsquo;in g&uuml;nahı gibi değildir: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo; Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve m&uuml;him durumuna g&ouml;re ortaya &ccedil;ıkacaktır. &Ccedil;&uuml;nk&uuml; her hangi bir vacibi terk etmek ile katl-i nefs arasında, &ouml;nem durumuna g&ouml;re b&uuml;y&uuml;k bir fark vardır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu ele alınan konular ışığında, bir kimse fakihlerin s&ouml;z&uuml;ne tabi olursa, a&ccedil;ık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez h&uuml;k&uuml;mlerinden olduğuna dair fetva verdiklerini g&ouml;recektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten ka&ccedil;ınması caiz değildir. Lakin, Şafii bu konuda iki y&ouml;n zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak&rsquo;ın şu s&ouml;z&uuml;d&uuml;r: b&ouml;ylesi birisi i&ccedil;in mundarı yemek vacip değildir; &ccedil;&uuml;nk&uuml; onun i&ccedil;in mundar yemekten ka&ccedil;ınmasının sebebi necaset ile kirlenmek istememesidir.</p>\n\n<p>\n	Bizim s&ouml;ylediklerimizin delili, şudur ki; nefs&rsquo;e gelen zararları &ouml;nlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi m&uuml;bah olmaktadır ve bu şekilde nefs i&ccedil;in daha b&uuml;y&uuml;k bir zarar &ouml;nlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\n\n<p>\n	Merhum Tabersi Muntehab-ul Hilaf da ş&ouml;yle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten ka&ccedil;ınması caiz değildir; a&ccedil;ık&ccedil;a bildiğimiz &uuml;zere nefs&rsquo;e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\n\n<p>\n	İbn Berrac ş&ouml;yle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Yine devamında ş&ouml;yle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu &ouml;ld&uuml;r&uuml;rse, bu kimsenin h&uuml;km&uuml; ne olacaktır?</p>\n\n<p>\n	Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini &ouml;ld&uuml;r&uuml;rse zorunluluk halinde olan kimse i&ccedil;in bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, &ccedil;&uuml;nk&uuml; onu hak &uuml;zere &ouml;ld&uuml;rm&uuml;şt&uuml;r. eğer kavgada yiyeceğin sahibi, zorunluluk i&ccedil;inde olan kimseyi &ouml;ld&uuml;r&uuml;rse, &ouml;len kimsenin kanının hesabı onun &uuml;zerindedir, &ccedil;&uuml;nk&uuml; o (zorunluluk halinde olan kimse) zul&uuml;m ile &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Esbahu Şia da ş&ouml;yle yazmaktadır: Zorunluluk halinde olup da yemek i&ccedil;in mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne &ouml;d&uuml;n&ccedil; vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse g&uuml;c&uuml; yettiğince yiyeceğin sahibiyle savaşır ve onu &ouml;ld&uuml;r&uuml;rse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi &ouml;ld&uuml;r&uuml;rse, onun kanının hesabı onun &uuml;zerinde olacaktır.</p>\n\n<p>\n	Serair&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse, &ccedil;aresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten ka&ccedil;ınması caiz değildir. Bu konudaki a&ccedil;ık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ilirse, o mundarı yemek vacip olur.</p>\n\n<p>\n	Şerayi&rsquo;nin m&uuml;ellifi yine ş&ouml;yle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;manın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda yemek sahibi bağışlamaktan ka&ccedil;ınırsa, zorunluluk sahibi kimse kendisini helaka g&ouml;t&uuml;recek zorunluluk halini gidermek i&ccedil;in kavga edilebilir.</p>\n\n<p>\n	Allame Hilli, Kavaid&rsquo;de ş&ouml;yle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek &uuml;zerinde &ouml;ncelik hakkı sahibinindir&hellip; ve eğer zorunluluk halindeki kimsenin &ouml;deyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini &ouml;ld&uuml;rebilir.</p>\n\n<p>\n	Şehid-i Evvel derslerinde ş&ouml;yle demektedir:</p>\n\n<p>\n	Haram olan şeyler hakkında şimdiye kadar s&ouml;ylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer &ouml;lmekten korkarsanız&hellip;, adı ge&ccedil;en b&uuml;t&uuml;n ayrıntılı bir şekilde anlatacağımız &uuml;zere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması y&ouml;n&uuml;yle onları yemek zorunluluk halindeki kimseye vacip olacaktır. &Ouml;lmekten korkmakta, &ouml;l&uuml;mle y&uuml;z y&uuml;ze gelmek şart değildir, &ouml;l&uuml;m korkusu bile m&uuml;bah olmasını gerekli kılar.</p>\n\n<p>\n	Şehid-i Sani, Mesalik&rsquo;te ş&ouml;yle diyor:</p>\n\n<p>\n	Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, &ouml;ncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması &uuml;zerine farz olur. Aynı şekilde yiyeceğin sahibi &ndash; ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir &ndash; fedakarlık ederek diğer ihtiya&ccedil; sahibini kendine tercih ederse, bu fedakarlığın caiz olması &uuml;zerinde konuşmak gerekir. Burada iki g&ouml;r&uuml;ş s&ouml;z konusudur, daha doğru olan g&ouml;r&uuml;şe g&ouml;re fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala&rsquo;nın s&ouml;z&uuml;ne olan ihtiramdan dolayı: &ldquo;kendi ihtiya&ccedil;ları olduğu halde isar&rsquo;da bulunurlar&rdquo; mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi i&ccedil;inde ge&ccedil;erli olduğu i&ccedil;in, bu ikisi arasında bir tercih yapılamaz. Burada isar&rsquo;a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma g&uuml;c&uuml;ne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, &ccedil;&uuml;nk&uuml; o yiyeceğin bağışlanması onu helaka s&uuml;r&uuml;klenmesine neden olacaktır. Elbette ş&ouml;yle de denebilir; bu iş nefsini helaka s&uuml;r&uuml;klemek değildir, tıpkı savaş meydanında bir m&uuml;cahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, &ouml;lebilme ihtimalinin belirmesi, nefsini helaka s&uuml;r&uuml;klemenin &ouml;rneği değildir. Eğer bu şekilde &ouml;ld&uuml;r&uuml;l&uuml;rse, helak olmamış, aksine kat kat (derece olarak) &ouml;d&uuml;llendirilmiştir.</p>\n\n<p>\n	Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiya&ccedil; duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister m&uuml;sl&uuml;man olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiya&ccedil; duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi &ouml;ld&uuml;r&uuml;rse, kısas edilir.</p>\n\n<p>\n	Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da a&ccedil;lıktan &ouml;l&uuml;rse, acaba şer&rsquo;i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki y&ouml;n s&ouml;z konusudur: şer&rsquo;i sorumluluğun olmadı y&ouml;n&uuml;yle, yiyeceğin sahibi helaka s&uuml;r&uuml;kleyecek bir iş yapmamıştır, şer&rsquo;en sorumlu tutulduğu y&ouml;n&uuml;yle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\n\n<p>\n	Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine ş&ouml;yle diyor:</p>\n\n<p>\n	Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten ka&ccedil;ınabilir mi? Burada iki g&ouml;r&uuml;ş vardır, daha doğru olanı birinci g&ouml;r&uuml;şt&uuml;r; yemeyi terk etmek helaka s&uuml;r&uuml;klenmeye bir nevi yardım sayılır ve Allah Teala ayette: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; diye buyurarak bunu yasaklamıştır, bu y&uuml;zden helakı &ouml;nlemek i&ccedil;in helal yemeği yemek vaciptir. İkinci g&ouml;r&uuml;ş ise, haram olması dolayısıyla mundar bir şeyi yemekten &ccedil;ekinmek ve ka&ccedil;ınmak bir t&uuml;r vera (takva) olarak kabul edilmektedir. Bu tıpkı k&uuml;fr&uuml; gerektirecek s&ouml;zleri s&ouml;ylemeye zorlanan birisinin, bu s&ouml;zleri s&ouml;ylemekten ka&ccedil;ınıp, &ouml;lmesi gibidir. Bu zayıf bir g&ouml;r&uuml;şt&uuml;r, &ccedil;&uuml;nk&uuml; zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. K&uuml;fr&uuml; izhar edecek s&ouml;zler ile mundar bir şeyi yemek arasındaki fark olduk&ccedil;a aşikardır. &Ccedil;&uuml;nk&uuml; kendisinden k&uuml;fr&uuml;n&uuml; izhar etmesi istenilen kimse, eğer bundan ka&ccedil;ınırsa ve &ouml;l&uuml;me razı olursa, onun bu teslimiyeti izzet ve y&uuml;celiktir, İslam&rsquo;ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\n\n<p>\n	Keşf&rsquo;ul Lisam&rsquo;da ş&ouml;yle denmiştir: Bize g&ouml;re yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, &ouml;l&uuml;m korkusu olduğu halde bu şeylerin yenilmesinden ka&ccedil;ınılması, caiz değildir. &Ccedil;&uuml;nk&uuml; zararın ortadan kaldırılması ve &ouml;zellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\n\n<p>\n	Men la Yehzurul Fakih&rsquo;te imam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\n\n<p>\n	Allame, İrşad El Ezhan&rsquo;da ş&ouml;yle diyor: Şu nebizlerin (i&ccedil;kilerin) hi&ccedil; biriyle (arpa suyu, hurma, &uuml;z&uuml;m vb. şeylerin şarabı) tedavi uygulamak caiz değildir, &hellip; ve zaruret halinde, g&ouml;z tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\n\n<p>\n	Muhakkik Erdebili, Şerhi İrşad elEzhan&rsquo;da rivayetleri naklettikten sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu rivayetler, sarhoşluk veren şeylerin haramlığına, &ouml;zellikle de şarabın kullanılmasının (tedavi i&ccedil;in) haram olmasına delalet eden bir&ccedil;ok deliller i&ccedil;ermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin &ccedil;oğunun sahih olmaması, buna ilave olarak nefsi helaka s&uuml;r&uuml;klemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın &ouml;nlenmesi, imkan dahilindeki akli, nakli, kitap, s&uuml;nnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder&hellip;</p>\n\n<p>\n	&hellip; İnsanın ihtiya&ccedil; duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu y&uuml;zden bundan ka&ccedil;ınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. &Ouml;zellikle Mursele Muhammed bin Abdullah ve İmam Sadık&rsquo;ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: &ldquo; onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin g&uuml;c&uuml;ne kavuşmasına yetecek kadar daha fazlası değil.&rdquo; Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap i&ccedil;meye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve i&ccedil;menin vacip olmasını gerektirmesi de uzak bir ihtimal değil&hellip;&rdquo;</p>\n\n<p>\n	Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad&rsquo;da, &ldquo;bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.&rdquo; S&ouml;z&uuml;n&uuml;n altında şunları s&ouml;ylemiştir: Kuleyni onu m&uuml;rsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir&rsquo;den, o da babasından, babası da İmam Sadık&rsquo;tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, &ouml;ncelikli bir sorumluluğun varlığı s&ouml;z konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, g&uuml;nl&uuml;k namazlar ve bunun da &ouml;tesinde hatta usuli dinde, nefsi korumak i&ccedil;in takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: &ldquo; Kim imanından sonra Allah&rsquo;a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hari&ccedil; &ndash; inkara g&ouml;ğ&uuml;s a&ccedil;arsa&hellip;&rdquo; Rivayetlerde ş&ouml;yle nakledilmiştir: &ldquo;Takiyyesi olmayanın dini yoktur.&rdquo; &ldquo;Takiyye bizim dinimiz ve babalarımızın dinidir.&rdquo; Takiyyenin &ouml;nemini anlatan ve tekitle gerektiğinde yapılmasını s&ouml;yleyen başka rivayetler de vardır&hellip; Takiyyenin nefsi korumak i&ccedil;in olduğu aşikardır.</p>\n\n<p>\n	Bunlara ek olarak zikredilen rivayet, Emal-i Seduk&rsquo;ta şu senetle gelmiştir: &ldquo;Şeyhe İbn Velid&rsquo;den, o Seffar&rsquo;dan, o Muhammed bin H&uuml;seyin bin Ebil Hattab&rsquo;dan, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o babasından, o da İmam Bakır&rsquo;dan (a.s).&rdquo; İlel-i Şerayi&rsquo; de şu senetle gelmiştir: &ldquo;Babasından, o Sa&rsquo;d&rsquo;dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o Babasından, o İmam Bakır&rsquo;dan (a.s).&rdquo; Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir&rsquo;den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel&rsquo;de &ldquo;Muhammed bin Ali bin İbrahim babasından, o da babalarından&rdquo; şeklinde nakledilmiştir. Şeyh Tusi şu senedle: &ldquo;Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim&rsquo;den, o Amr bin Osman&rsquo;dan v.b&rdquo; Ayyaşi tefsirinde şu senedle: &ldquo;Muhammed bin Abdullah&rsquo;tan, o da İmam Sadık&rsquo;ın (a.s) bazı ashabından, onlar da İmam Sadık&rsquo;tan (a.s)&rdquo; nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin&rsquo;de Kuleyni&rsquo;nin naklettiği sened ile, M&uuml;rsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında ş&ouml;yle demişlerdir: &ldquo;Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.&rdquo;</p>\n\n<p>\n	Bunların ışığında bu rivayetin en y&uuml;ksek dereceden muteber ve h&uuml;ccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca ş&ouml;hret, senedin zayıflığını gerektirmiş olsaydı, rivayetin h&uuml;ccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Şu ana kadar s&ouml;ylediklerimize şunu da ilave edelim ki, b&uuml;t&uuml;n sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha &ouml;nemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da &ouml;tesinde eli a&ccedil;ıklık Şarih&rsquo;in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur&rsquo;an&rsquo;ın yakinlerinden ve m&uuml;tevatir hadislerden olup, b&uuml;t&uuml;n bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da ş&ouml;yle zikredilmiştir: &ldquo;&hellip; susuzluktan perişan bir halde olup, &ouml;lmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan i&ccedil;ebilir.&rdquo; Rivayetler m&uuml;tevatir olup, yine icma ve akıl, Allah&rsquo;ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\n\n<p>\n	M&uuml;stened-&uuml;l Şia ş&ouml;yle diyor:</p>\n\n<p>\n	Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de a&ccedil;ıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan ka&ccedil;ınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha &ouml;nceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele ge&ccedil;irmekle &ccedil;elişse de, esasa r&uuml;cu etmektedir&hellip; Belki (yiyeceği almak i&ccedil;in kavga etmek) nehyi anil m&uuml;nker y&ouml;n&uuml;yle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil m&uuml;nker&rsquo;de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\n\n<p>\n	Cevahir kitabının yazarı ş&ouml;yle diyor:</p>\n\n<p>\n	Acaba haram olan bir yiyecekten, nefsi korumak i&ccedil;in yemek vacip midir? Bazıları vacip olduğunu s&ouml;ylemişlerdir, bazılar s&ouml;z&uuml;n zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu y&ouml;n&uuml;yle ve &ouml;nceki m&uuml;rsel rivayetlerde ve ashabın amelinde vardır. Bu s&ouml;z Şafii&rsquo;nin iki g&ouml;r&uuml;ş&uuml;nden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. &Ccedil;&uuml;nk&uuml; (o şeyi yemekten ka&ccedil;ınmak) bir t&uuml;r takva&rsquo;dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten ka&ccedil;ınmak) tıpkı, kendisinden k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamasını istenen kimsenin, bunun yerine &ouml;l&uuml;m&uuml; kabul etmesi gibidir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şteki sorun a&ccedil;ıktır ve k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamaktan ka&ccedil;ındığı i&ccedil;in &ouml;ld&uuml;r&uuml;lmekle, haram bir şeyi yemekten ka&ccedil;ınmak arasındaki fark ortadadır, elbette bu h&uuml;km&uuml; onun &ouml;l&ccedil;&uuml;s&uuml; olarak (k&uuml;fr&uuml; a&ccedil;ıklamaktansa &ouml;lmeye cevaz verilmesi) kabul ettiğimizi farz edersek&hellip; Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu y&uuml;zden burada cevaz, m&uuml;bah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu s&ouml;z&uuml;n bir anlamı olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&hellip; Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak i&ccedil;in savaşabileceğini bile s&ouml;ylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde ge&ccedil;tiği &uuml;zere nefsi korumak i&ccedil;in o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir g&ouml;rev adı altında savunsalar bile b&uuml;t&uuml;n bu s&ouml;ylenenler i&ccedil;in eleştiri getirilebilir.</p>\n\n<p>\n	İmam Humeyni&rsquo;nin(r.a) Risalet-ut Takiyye kitabında ş&ouml;yle denilmektedir:</p>\n\n<p>\n	Nefs i&ccedil;in, namus i&ccedil;in ve mal i&ccedil;in korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu t&uuml;r takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun i&ccedil;in bir mukaddimedir.</p>\n\n<p>\n	Bu t&uuml;r rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar &ouml;ld&uuml;r&uuml;lme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli y&ouml;nden faydası olmadığından, aynı şekilde akli h&uuml;k&uuml;m ile nefsin korunmasının l&uuml;zumundan ve yaratıcının nefsin korunmasına g&ouml;sterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette ge&ccedil;en &ldquo;kendinizi ellerinizle tehlikeye atmayın&rdquo; c&uuml;mlesinden &ldquo;yed&rdquo; el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened y&ouml;n&uuml;nden kusuru olmayan bir rivayet bulamadık.</p>\n\n<p>\n	Tahrir-ul Vesile&rsquo;de ş&ouml;yle yazıyor:</p>\n\n<p>\n	S&ouml;ylenen b&uuml;t&uuml;n haramlar zaruret halinde m&uuml;bahtırlar ve bu, ya nefsi korumanın gerekliliği ve &ouml;lmeyecek miktarda o şeyden yemenin delilidir veya&hellip;</p>\n\n<p>\n	Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama d&uuml;şmeyi tercih etmek vaciptir. Bununla birlikte b&ouml;ylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\n\n<p>\n	Minhacu Salihin&rsquo;de Ayetullah Hoi (r.a) ş&ouml;yle diyor: &ldquo;Zorunluluk durumunda kalan bir kimse, &ouml;lmeyecek miktarda haram olan yiyecekten yiyebilir, ancak &ldquo;Bağiy&rdquo; olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence i&ccedil;in avlanmaktır veyahut, &ldquo;Addi&rdquo; yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki k&ouml;t&uuml; işten daha az k&ouml;t&uuml; olana bulaşarak, harama d&uuml;şerler, lakin bu işinin cezasını da g&ouml;recektir. Ama imama karşı isyan eden kimse i&ccedil;in, katlinin vacip olması h&uuml;km&uuml;n&uuml;n verilme ihtimali uzak bir ihtimal değildir.</p>\n\n<p>\n	&Ccedil;ağdaş m&uuml;&ccedil;tehitlerden bazıları, &ldquo;acaba aşağıdaki &ouml;zellik g&ouml;z &ouml;n&uuml;ne alındığında&hellip; bu t&uuml;r hastaları oksijen t&uuml;p&uuml;nden ayırabilir miyiz?&rdquo; sorusuna ş&ouml;yle cevap vermişlerdir: &ldquo;Oksijen t&uuml;p&uuml;ne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen t&uuml;p&uuml;ne bağladıktan sonra &ccedil;ıkarmakta problem vardır&rdquo;. Bu fetvadan anlaşıldığı &uuml;zere gerekli ve standart olmayan tedavi ve ila&ccedil;ların kullanılması vacip değildir.</p>\n\n<p>\n	&Ouml;zet olarak s&ouml;ylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların s&ouml;zlerinden anlaşılan odur ki, bunun vacip olmasının, akli h&uuml;k&uuml;m ve nefsi korumayı terk etmenin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;n dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, i&ccedil;inde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte ş&uuml;pheye d&uuml;ş&uuml;len durumlarda delilden ş&uuml;pheye d&uuml;şmek, delilin olmaması gibidir ve burada esastan yoktur h&uuml;km&uuml; ge&ccedil;erlidir. Allahu alem.</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Sonu&ccedil;ta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir b&ouml;l&uuml;m&uuml;n&uuml;n, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde y&uuml;ce Allah&rsquo;ın, akli h&uuml;km&uuml; ve nefsi korumanın vacip oluşunu onayladığının da g&ouml;stergesidir.</p>\n\n<p>\n	1- Huzeyfe &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ayeti i&ccedil;in ş&ouml;yle diyor: bu ayet takiyye hakkındadır.</p>\n\n<p>\n	2- M&uuml;min bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\n\n<p>\n	3- Allah&rsquo;ın sizin &uuml;zerinizdeki en b&uuml;y&uuml;k farzları&hellip; Canlarınız, mallarınız ve inan&ccedil;larınız i&ccedil;in takiyye yapmanızdır.</p>\n\n<p>\n	4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu g&uuml;nahları &ouml;rter, ancak &ouml;l&uuml;mc&uuml;l g&uuml;nahları (&ouml;l&uuml;me sebebiyet verici g&uuml;nahları) af etmez&hellip; (&ouml;l&uuml;me sebebiyet verici g&uuml;nahlardan biri) kendisine ya da m&uuml;min kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye&rsquo;yi terk etmektir.</p>\n\n<p>\n	5- Takiyye kanın korunması i&ccedil;in konulmuştur.</p>\n\n<p>\n	6- Takiyye m&uuml;minin siperidir.</p>\n\n<p>\n	7- Takiyye m&uuml;minin siperi ve m&uuml;minin zırhıdır.</p>\n\n<p>\n	8- Ey S&uuml;fyan sana takiyyeyi hatırlatırım, Halil İbrahim&rsquo;in s&uuml;nneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun&rsquo;a buyurdu ki: &ldquo;Firavun&rsquo;a gidin ş&uuml;phesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.&rdquo; Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\n\n<p>\n	9- Sultanın &ouml;fkesini kendine &ccedil;ekme ki, aksi takdirde kendi elinle kendini helaka s&uuml;r&uuml;klemiş olursun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Konu:<br />\n	Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\n\n<p>\n	Acaba başkalarının canını &ouml;l&uuml;mden korumak, nehyi anil m&uuml;nker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil m&uuml;nker şeklinde olursa, nehyi anil m&uuml;nkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\n\n<p>\n	<strong>Vacip Olmasının Delilleri:</strong></p>\n\n<p>\n	1- Bazıları &ouml;ld&uuml;r&uuml;lmesi haram olan bir canın &ouml;ld&uuml;r&uuml;lmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve g&uuml;c&uuml; yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\n\n<p>\n	Bu delillendirmenin, hatalı olduğu a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve &ouml;zel durumlarda bu olabilir.</p>\n\n<p>\n	2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği &ccedil;ok a&ccedil;ık bir şeydir, bunun i&ccedil;in bir delile ve &ouml;zel bir delile dayandırmaya gerek yoktur.</p>\n\n<p>\n	Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve a&ccedil;ıklık mutlak surette de değil, &ouml;z&uuml; itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\n\n<p>\n	3- Vacip oluşunda icma edilmesi. Cevahir&rsquo;in m&uuml;ellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair &ouml;ne s&uuml;r&uuml;len deliller mutlak değildir ve bunun tek delili icma&rsquo;dır, bu delil farz edilen s&ouml;z konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\n\n<p>\n	4- &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa, sanki b&uuml;t&uuml;n insanları yaşatmıştır&rdquo; ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir &ccedil;ok rivayetler zikredilmiştir:</p>\n\n<p>\n	- Fuzeyl bin Yessar diyor ki: İmam Bakır&rsquo;a (a.s) dedim ki: &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en &uuml;st dereceden tevilidir.</p>\n\n<p>\n	- Hemran bin E&rsquo;yen diyor ki: İmam Sadık&rsquo;a (a.s) dedim&hellip; : &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da d&uuml;şmandan kurtarmaktır. Sonra hazret bir m&uuml;ddet s&uuml;kut ettikten sonra bana d&ouml;nerek buyurdu: bunun en b&uuml;y&uuml;k derecedeki tevili, bir kimseyi İslam&rsquo;a davet ettiklerinde bu davete icabet etmesidir.</p>\n\n<p>\n	- İmam Bakır (a.s) buyurdu ki:&hellip; &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demektir? (yani) bir kimseyi &ouml;ld&uuml;rmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. B&uuml;t&uuml;n bunlardan daha &uuml;st&uuml;n&uuml; onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\n\n<p>\n	Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta &ccedil;ok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\n\n<p>\n	5- Muhtelif bablarda gelen bir&ccedil;ok rivayetlerin delil olarak g&ouml;sterilmesi, &ouml;rneğin:</p>\n\n<p>\n	1- Cafer babasında o da Ali&rsquo;den (a.s):</p>\n\n<p>\n	Diyelim ki, namaz kılan bir kimse, bir &ccedil;ocuğun emekleyerek ateşe doğru gittiğini ya da evin i&ccedil;ine bir koyunun girdiğini ve bir şeyleri kırıp d&ouml;keceğini g&ouml;rd&uuml;. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\n\n<p>\n	Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\n\n<p>\n	2- Peygamber&rsquo;den gelen rivayetler:</p>\n\n<p>\n	Peygamber buyurdu ki: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;</p>\n\n<p>\n	&Ouml;ld&uuml;rmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması ş&uuml;phelidir.</p>\n\n<p>\n	3- İbn Sinan&rsquo;ın imam Sadık&rsquo;tan (a.s) naklettiği sahih hadis:</p>\n\n<p>\n	İmam Sadık (a.s) sefer esnasında c&uuml;n&uuml;p olan ve yanında az miktarda su bulunan &ouml;yle ki, onunla gus&uuml;l alsa, susuz kalmaktan korkan adam hakkında ş&ouml;yle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemm&uuml;m almalıdır, toprak bizim i&ccedil;in daha sevimlidir.</p>\n\n<p>\n	Fakihlerden bir kısmı, imam&rsquo;ın (a.s) s&ouml;zlerindeki &ldquo;susuzluk&rdquo; kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını s&ouml;ylemişlerdir.</p>\n\n<p>\n	4- Halebi&rsquo;nin rivayet ettiği sahih hadis</p>\n\n<p>\n	Halebi diyor ki: İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedim: c&uuml;n&uuml;p olan bir kimsenin yanında az bir su vardır, o suyla gus&uuml;l alırsa susuz kalacağından korkmaktadır, şu halde gus&uuml;l m&uuml; almalı yoksa teyemm&uuml;m m&uuml; etmelidir? Buyurdu: teyemm&uuml;m etmeli, aynı şekilde isterse abdest de alabilir.</p>\n\n<p>\n	Bu rivayetin delil teşkil etmesi &ouml;nceki rivayetlere g&ouml;re daha zayıftır.</p>\n\n<p>\n	5- Semae&rsquo;nin muvassak* hadisi Semae diyor ki: İmam Sadık&rsquo;ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda ş&ouml;yle buyurdu: toprak ile teyemm&uuml;m etsin ve suyunu korusun. &Ccedil;&uuml;nk&uuml; Allah azze ve celle suyu ve yer y&uuml;z&uuml;n&uuml; temizleyici olarak karar kılmıştır.</p>\n\n<p>\n	Bu rivayetin delil teşkil etmesi bizim amacımız a&ccedil;ısından &ouml;nceki iki rivayet karine alınmadan a&ccedil;ık değildir. (*muvassak, R&acirc;visinin akidesi bozuk olmakla beraber haberi tevs&icirc;k edilmiş olandır)</p>\n\n<p>\n	6- Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir rivayeti.</p>\n\n<p>\n	7- Fırat bin Ahnef&rsquo;in imam Sadık&rsquo;tan (a.s) rivayeti:</p>\n\n<p>\n	Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış bir halde diriltir sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.</p>\n\n<p>\n	8- Yardım etmeyle alakalı rivayetler.</p>\n\n<p>\n	9- Canın korunması i&ccedil;in takiyye yapmaya delil teşkil eden rivayetler. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Takiyye, kanınızı korumanız i&ccedil;in vardır.&rdquo; Ve bu y&ouml;ndeki hadisler.</p>\n\n<p>\n	10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan ka&ccedil;ınılması halinde) delalet eden ve bu y&ouml;ndeki hadisler.</p>\n\n<p>\n	Aynı şekilde Cevahir&rsquo;de ş&ouml;yle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler g&uuml;c&uuml; yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak g&ouml;rmektedirler.</p>\n\n<p>\n	Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu s&ouml;ylenebilir; &ccedil;&uuml;nk&uuml; bu işin iyiliğinde akli a&ccedil;ıdan hi&ccedil;bir teredd&uuml;t ve ş&uuml;phe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde ge&ccedil;tiği gibi.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenler fakihlerin s&ouml;zlerinden &ccedil;ıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği s&ouml;ylenebilir, ancak a&ccedil;ıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\n\n<p>\n	<strong>Fakihlerin S&ouml;zleri</strong></p>\n\n<p>\n	Şeyh Tusi Hilaf&rsquo;ta ş&ouml;yle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir&hellip;</p>\n\n<p>\n	Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\n\n<p>\n	Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir h&uuml;k&uuml;m olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\n\n<p>\n	Serair adlı kitapta ş&ouml;yle zikredilmiştir:</p>\n\n<p>\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, &ccedil;&uuml;nk&uuml; beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\n\n<p>\n	Şeyh, Mebsut&rsquo;ta ş&ouml;yle diyor:</p>\n\n<p>\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin &ouml;zelliklerini &ouml;nceki konularda a&ccedil;ıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber&rsquo;in (s.a.a) şu s&ouml;zleri bunun delilidir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. &Ccedil;&uuml;nk&uuml; zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse &uuml;zerine vacip olduğunu s&ouml;yledik, bununla birlikte diğerine de zarar vermemeliyiz&hellip;</p>\n\n<p>\n	İbn Berrac ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah Teala&rsquo;nın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; &Ouml;zellikle de Peygamber&rsquo;in (s.a.a) şu rivayet nakledilmiştir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; B&ouml;ylesi bir durumda yardım etmek, &ouml;ld&uuml;rmekten daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Allame, Kavaid&rsquo;de ş&ouml;yle diyor:</p>\n\n<p>\n	Eğer &ouml;deyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını &ouml;demek vaciptir.</p>\n\n<p>\n	Ve M&uuml;nteha el Metalib&rsquo;de ş&ouml;yle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu y&uuml;zden &ouml;lmesinden korkarsa, (abdest i&ccedil;in var olan suyunu) o suyu ona i&ccedil;irmesi ve teyemm&uuml;m etmesi vaciptir. Lakin umumdan bazıları bu s&ouml;ze muhaliftirler.</p>\n\n<p>\n	Bizim delilimiz şudur ki: evvelen, eğer ona su i&ccedil;irirse, onun canını kurtarmış olur ki bu da &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa&hellip;&rdquo; ayetinin kapsamına girer. ikinci olarak, insanın h&uuml;rmeti, namazdan &uuml;st&uuml;nd&uuml;r. Bu a&ccedil;ıdan eğer namaz kılarken bir kimsenin boğulduğu g&ouml;r&uuml;l&uuml;rse, namazı terk edip onu kurtarmalıdır&hellip; &Uuml;&ccedil;&uuml;nc&uuml; olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemm&uuml;m ile telafi edilebilir, abdest yerine teyemm&uuml;m alınabilir.</p>\n\n<p>\n	Şeriatte ş&ouml;yle denmektedir:</p>\n\n<p>\n	Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından ka&ccedil;ınırsa, &ccedil;&uuml;nk&uuml; zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması i&ccedil;in bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla &ouml;demek vacip değildir diyor. Eğer vacip olduğu s&ouml;ylenirse, yine bu iyiliktir, &ccedil;&uuml;nk&uuml; yaşamak i&ccedil;in zaruret durumunda olmak, &ouml;deme yapma zorunluluğunu ortadan kaldırmıştır.</p>\n\n<p>\n	Şehid-i Sani, Muhakkik&rsquo;in teyemm&uuml;m babındaki şu c&uuml;mlesinin &ldquo;Kullanılması halinde susuzluk korkusu&hellip;&rdquo; şerhinde şunları s&ouml;ylemiştir:</p>\n\n<p>\n	Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek i&ccedil;in saklıyor olsa da, o anda o hayvanı kesmeyi d&uuml;ş&uuml;nmemektedir.</p>\n\n<p>\n	Urve&rsquo;nin m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha &ouml;nemlidir. Yahut şer&rsquo;en korunması vacip olan bir malın korunması daha &ouml;nceliklidir.</p>\n\n<p>\n	Şerayi&rsquo;den aktardığımız rivayetin şerhinde Cevahir&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Şeyh, Hilaf&rsquo;ta ve İbn İdris ise Serair&rsquo;de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak g&ouml;rm&uuml;yorlar. Asli delile g&ouml;re ve yine yiyeceği bağışlamamak, katle yardım etmek olarak g&ouml;r&uuml;lmesi iddiasını kabul etmemişlerdir. &Ouml;te yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma&rsquo;dır ve icma da b&ouml;ylesi bir durumda yasaktır, şayet b&uuml;t&uuml;n zamanlar ve yerlerde birileri zul&uuml;m ile &ouml;ld&uuml;r&uuml;l&uuml;rse, bunun tersi olması s&ouml;z konusudur. Eğer onların katlinin &ouml;n&uuml;ne malından harcayarak ge&ccedil;ilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları b&uuml;y&uuml;klerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re malı bağışlamaktan &ouml;nceliklidir.</p>\n\n<p>\n	Ancak, zikredilen bu konulardaki hatalar a&ccedil;ıktır ve h&uuml;rmet sahibi m&uuml;minin canının korunması, zaruri ve a&ccedil;ıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda ge&ccedil;ti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu s&ouml;ylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine ge&ccedil;ecek &ouml;zel ispatlara ihtiyacı olmadığı s&ouml;ylenebilir.</p>\n\n<p>\n	Nafakalar bahsinde Cevahir&rsquo;de ş&ouml;yle yazılmıştır: Nafaka &ndash; sadece nafaka olması y&ouml;n&uuml;yle, yoksa muhterem bir canın korunması i&ccedil;in verilen nafaka değil &ndash; şu &uuml;&ccedil; sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\n\n<p>\n	M&uuml;stened-i Şia&rsquo;ın yazarı ş&ouml;yle diyor:</p>\n\n<p>\n	İcma&rsquo;en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda ş&uuml;phe yoktur. &Ccedil;&uuml;nk&uuml; yiyeceğin bağışlanmasından ka&ccedil;ınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere g&ouml;re: &ldquo;Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir.&rdquo; Yine Fırat bin Ahnef&rsquo;in rivayeti: &ldquo;Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış, g&ouml;zleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve ş&ouml;yle denilir: bu Allah ve resul&uuml;ne ihanet eden kimsedir. Sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an, c.3 sh.78.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.4 s. 320 &ndash; 322.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an c.5, s.57.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.2 s.64 &ndash; 65.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;stedreki Vesail c.18, sh.216, h.1</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerai&rsquo; el İslam c.3 s.224.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, S&uuml;nen ibni Mace c.2, s.134</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 145.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 119.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stened-i Şia, Neraki, c.15, s.25.</p>\n	</div>\n</div>','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','publish','closed','open','','intiharin-haram-olusu-kendi-canini-ve-baskalarinin-caninin-korunmasinin-farzligi','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3219',0,'post','',0),(3220,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	<strong>Rıza &Uuml;stadi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Yazar ilk &ouml;nce intihar konusunu ele alarak, akli ve nakli delillerin yanı sıra, fakihlerin ve m&uuml;fessirlerin bu konudaki g&ouml;r&uuml;şlerini zikrederek intiharın haramlığı konusunda hi&ccedil;bir teredd&uuml;t&uuml;n olmadığı sonucuna ulaşıyor. Ardından makalesinde iki ayrı konu şeklinde, diğer iki mevzuyu ele alıp, fakihlerin s&ouml;zlerini ve onların delillerini inceledikten sonra ş&ouml;yle bir sonuca ulaşıyor: her ne kadar akli ve nakli deliller kendi canını ve diğerlerinin canını korumanın vacipliğine delalet etse de, bu iki konuda h&uuml;k&uuml;m ve vaciplik mutlak değildir. Kendini ve diğerlerini korumak b&uuml;t&uuml;n halleri kapsamamaktadır.</p>\n\n<p>\n	Bu makalede &uuml;&ccedil; konudan bahsedilmektedir:</p>\n\n<p>\n	<strong>Birinci konu: İntiharın haram oluşu</strong></p>\n\n<p>\n	<strong>İkinci konu: Canı korumanın vacip oluşu</strong></p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; konu: Başkalarının canını korumanın vacip oluşu</strong></p>\n\n<p>\n	<strong>Birinci Konu:</strong><br />\n	<strong>İntiharın Haram Oluşu Ve Bunun Delilleri;</strong></p>\n\n<p>\n	İntiharın haram oluşu &uuml;&ccedil; delil &uuml;zere; kitap, s&uuml;nnet ve akıl &ccedil;er&ccedil;evesinde delillendirilmiştir</p>\n\n<p>\n	<strong>1- Ayetler</strong></p>\n\n<p>\n	İki ayete dayanarak intiharın haram oluşuna delil getirilmiştir:</p>\n\n<p>\n	<strong>Birinci ayet:</strong></p>\n\n<h6 dir=\"RTL\">\n	يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّٰهَ كَانَ بِكُمْ رَحِيمًا</h6>\n\n<p>\n	&ldquo;Ey inananlar, aranızda, mallarınızı haksız yere ve boşu boşuna yemeyin, ancak karşılıklı bir uzlaşmayla yapılan alışveriş başka ve birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah, size rahimdir.&rdquo; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Tabersi Mecma ul Beyan&rsquo;da ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi i&ccedil;in d&ouml;rt anlam tasavvur etmiştir:</p>\n\n<p>\n	- Birbirinizi &ouml;ld&uuml;rmeyin</p>\n\n<p>\n	- İntihar etmeyin</p>\n\n<p>\n	- G&uuml;nahlara du&ccedil;ar olarak, kendinizi helak etmeyin</p>\n\n<p>\n	- İmam Sadık (a.s)dan gelen bir rivayette ş&ouml;yle buyrulmuştur: D&uuml;şmanla olan savaşta canınızı tehlikeye atmayın ve karşısında savaşacak g&uuml;c&uuml;n&uuml;z olmayan kimseye karşı savaşmayın.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Muhakkik Erdebili Zubdetul Beyan&rsquo;da ş&ouml;yle s&ouml;ylemektedir: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayeti, intihar etmenin haram olduğuna delalet etmektedir. Bazıları, o ayette kast edilenin, zul&uuml;m ile başkalarının malını yiyerek nefsini helak etmek veya azaba uğramak olduğunu ya da birbirini &ouml;ld&uuml;rmek olduğunu s&ouml;ylemişlerdir. bu ayette murat edilenin vurmak ve &ouml;ld&uuml;rmek olması da m&uuml;mk&uuml;nd&uuml;r; &ccedil;&uuml;nk&uuml; katl kelimesinin kullanımından vurup &ouml;ld&uuml;rmek anlamının &ccedil;ıkarılması uzak bir ihtimal değildir ve bu esas &uuml;zere bazıları insanın kendisine zarar vermesinin haram olduğu g&ouml;r&uuml;ş&uuml;n&uuml; savunmuşlardır. <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Allame Tabatabai el Mizan tefsirinde ş&ouml;yle demektedir: C&uuml;mlenin zahiri (birbirinizi &ouml;ld&uuml;rmeyin) intiharı, kendini &ouml;ld&uuml;rmeyi yasaklamaktadır. Ancak bu c&uuml;mlenin &ldquo;mallarınızı haksız yere yemeyin&rdquo; ifadesiyle beraber zikredilmesi &ndash; ki zahiren b&uuml;t&uuml;n m&uuml;minlerin tıpkı bir nefs gibi olup, var olan mallarını batıl yolda harcayıp sarf etmemeleri vaciptir &ndash; belki de &ldquo;nefs&rdquo; kelimesinden murat edilenin &ldquo;enfus&rdquo; yani, İslami toplumun b&uuml;t&uuml;n fertlerinin nefisleri olduğuna delalet ve işaret etmektedir.</p>\n\n<p>\n	Tıpkı belirli bir kişinin ya da onlardan her birinin canlarının, diğerlerinin canı gibi olmasıdır. Bununla birlikte b&ouml;ylesi bir toplumda, kendi canıyla diğerlerinin canı arasında bir fark yoktur ve bir kimse kendini ya da başka birini &ouml;ld&uuml;r&uuml;rse, aslında kendini &ouml;ld&uuml;rm&uuml;şt&uuml;r. Bu &ccedil;er&ccedil;evede &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; c&uuml;mlesi mutlaktır, kendini &ouml;ld&uuml;rmek ve aynı şekilde diğer m&uuml;minlerin canına kıymak olan &ldquo;intihar&rdquo;ı da kapsamaktadır.</p>\n\n<p>\n	Şayet,&ldquo;Hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ayetiyle beraber ele alınırsa, insanın kendisini &ouml;l&uuml;m meydanlarına atarak &ouml;lmesine sebep olması da &ldquo;katl-i nefs&rdquo;i yasaklayan ayetin kapsamına girmektedir. &Ccedil;&uuml;nk&uuml; &ldquo;katl-i nefs&rdquo;in rahmetten dolayı yasaklanmasının sebebinin bu mana ile daha uygun ve m&uuml;nasip olduğu anlaşılmaktadır. Aynı şekilde, ayet genişlik ve genellik kazanmaktadır ve bu da ayetin şu b&ouml;l&uuml;m&uuml;ndeki s&ouml;z&uuml; teyit etmektedir: &ldquo;hi&ccedil; ş&uuml;phe yok ki, Allah size rahimdir&rdquo; ifadesi sadece &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; s&ouml;z&uuml;n&uuml;n nedeni olarak kabul edilir, ayetin her iki kısmının da değil (malları haksız yere yemek ve kendini &ouml;ld&uuml;rmek). Ancak bazıları ayetin her iki kısmının da nedeni olarak kabul etmişlerdir.</p>\n\n<p>\n	Allame Tabatabai ayetin devamında rivayetleri ele alırken ş&ouml;yle diyor: tefsir-i Ayyaşi&rsquo;de Ali bin Esbat diyor ki: İmam Sadık&rsquo;ın (a.s) huzurundaydım. Bir kişi gelerek ş&ouml;yle dedi: bana &ldquo;Ey inananlar aranızda mallarınızı haksız yere ve boşu boşuna yemeyin&rdquo; ayeti hakkında bir şeyler anlat. Hazret buyurdu: bundan murat (malı haksız yere yemek) kumardır. Ancak &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası şudur ki; M&uuml;sl&uuml;manlardan bir kimse, yalnız başına m&uuml;şriklerle savaşmaya gider ve onların bulundukları yere girer ve sonra da &ouml;l&uuml;r, Allah Teala bu işi yapmasını yasaklamıştır.</p>\n\n<p>\n	Rivayette geldiği şekliyle &ldquo;katl-i nefs&rdquo;in tefsiri ayetin geneli i&ccedil;indir bu konuya has kılınması değildir.</p>\n\n<p>\n	&ldquo;İshak bin Abdullah bin Muhammed bin Ali bin H&uuml;seyin dedi: Hasan bin Zeyd babasından rivayet etti &ndash; Ali bin EbiTalib (a.s) dedi: Resulullah&rsquo;tan cebire&rsquo;yi (yaranın &uuml;zerine yapılan pansuman) sordum, buyurdu ki: cenabet gusl&uuml;nde ve abdest alırken elini &uuml;zerinden sıvazlamak yeterlidir&hellip; Dedim: eğer havanın &ccedil;ok soğuk olduğu bir yerde v&uuml;cuduna su d&ouml;kmenin kendisine zarar vereceğinden korkarsa? Peygamber (s.a.a) bu ayeti okudu: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir.&rdquo;</p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: kendini kasten &ouml;ld&uuml;ren bir kimse, cehennem ateşinde ebedi kalacaktır. Allah Teala ş&ouml;yle buyurmuştur: &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\n\n<p>\n	Rivayetlerden anlaşılacağı &uuml;zere, &ldquo;Birbirinizi &ouml;ld&uuml;rmeyin&rdquo; ayetinin manası genel anlamdadır. <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	<strong>İkinci ayet:</strong></p>\n\n<p>\n	&ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Tabersi Mecmeul Beyan&rsquo;da diyor ki: Bu ayetin anlamı i&ccedil;in birka&ccedil; g&ouml;r&uuml;ş bildirilmiştir.</p>\n\n<p>\n	Birinci g&ouml;r&uuml;ş: bu ayette murat edilen, kendinizi ellerinizle, Allah yolunda infak etmeyi terk ederek helaka s&uuml;r&uuml;klemeyin. Allah yolunda infakı terk etmenizle birlikte d&uuml;şman size karşı galip gelecektir.</p>\n\n<p>\n	İkinci g&ouml;r&uuml;ş: burada kast edilen bağışlanmaktan &uuml;midi keserek, g&uuml;naha bulaşmayın.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; g&ouml;r&uuml;ş: burada &uuml;mmet kastedilmiştir ş&ouml;yle ki; eğer d&uuml;şman karşısında galip gelemiyorsanız ve kendinizi savunacak g&uuml;c&uuml;n&uuml;z yok ise onlarla savaşa girmemelisiniz.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; g&ouml;r&uuml;ş: burada murat edilen şudur; sizi zor duruma sokacak şekilde yapılan infaktır, israf etmeyin. İmam Sadık&rsquo;tan (a.s) bu anlama yakın bir rivayette ş&ouml;yle buyurmuştur: eğer bir kimse sahip olduğu her şeyi, Allah yolunda infak ederse, iyi bir iş yapmamıştır ve bu da bir Tevfik bir başarı olarak tanımlanamaz. Allah Teala&rsquo;nın şu buyruğu mucibince: &ldquo;kendinizi ellerinizle tehlikeye atmayın, iyilik edin. Ş&uuml;phe yok ki, Allah iyilik edenleri sever.&rdquo; Yani, dengeli insanı sever.</p>\n\n<p>\n	Ayet, can tehlikesi olan işlerin haram olduğuna delalet etmektedir, yine aynı şekilde korku anında emri bil marufu terk etmenin caiz olduğuna da delalet eder. &Ccedil;&uuml;nk&uuml; bu iş, kendini &ouml;l&uuml;me atmaktır. Aynı şekilde bu ayet, imamın kendisinin ya da M&uuml;sl&uuml;manların canının tehlikede olması durumunda kafirler ve asilerle sulh yapılabileceğinin caiz olduğuna da delalet eder.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	El Mizan tefsirinin sahibi ş&ouml;yle diyor: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; Allah Teala bu ayette, mallardan infak etme emrini, Allah yolunda cihada sağlam durabilmek i&ccedil;in vermiştir. Olarak belirlemiştir&hellip; ve &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; zaid ve tekit i&ccedil;indir. Bu şekilde ayetin manası, kudret ve g&uuml;c&uuml;n&uuml;z&uuml; boşa harcamayın olmaktadır, &ldquo;elinizle&rdquo; kelimesi insanın kudret ve g&uuml;c&uuml;ne olarak s&ouml;ylenmiştir.</p>\n\n<p>\n	Ş&ouml;yle denilmesi de m&uuml;mk&uuml;nd&uuml;r: &ldquo;bi eydikum&rdquo; ayetindeki &ldquo;ba&rdquo; sebeptir ve &ldquo;atmayın&rdquo;ın gizli mefulud&uuml;r, şu halde mana ş&ouml;yle olacaktır: kendinizi, kendi ellerinizle helaka s&uuml;r&uuml;klemeyin, &ldquo;tehlike&rdquo; ve &ldquo;helaket&rdquo; aynı anlamdadır. Bu mana insanın d&ouml;nd&uuml;r&uuml;lmesidir, &ouml;yle ki nerede olduğunu bile bilemeyecek durumda olmasıdır. &ldquo;Tehl&uuml;ke&rdquo; &ldquo;Tef&rsquo;ule&rdquo; vezninde ayn harfinin &ouml;tre olmuş halidir ve l&uuml;gatte, o vezinde &ldquo;Tehl&uuml;ke&rdquo;den başka bir mastar bulunmamaktadır.</p>\n\n<p>\n	Bu ayette s&ouml;ylenen mutlaktır ve burada helaka sebebiyet veren her şey, ifrat ve tefrit dahil yasaklanmıştır. Aynı şekilde, cimrilik ve cihad zamanında malını infak etmekten ka&ccedil;ınmak da, g&uuml;&ccedil; ve kuvvetin yok olmasına sebebiyet vererek insanın d&uuml;şmanın baskısından dolayı helak olmasına yol a&ccedil;acaktır. Yine savurganlık ve b&uuml;t&uuml;n malını infak etmek, kıymet bilmezliktir ve toplumsal &ccedil;&ouml;k&uuml;ş&uuml;, yaşantının ve ferdin kişiliğinin yok olmasını peşi sıra getirecektir. <a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Allame, ayetin tefsirinin devamında rivayet kısmında ş&ouml;yle diyor: Seduk, Sabit bin Enes&rsquo;ten, o da Peygamber&rsquo;den ş&ouml;yle buyurduğunu naklediyor: sultana itaat vaciptir. Her kim sultana itaat etmeyi terk ederse, Allah tealaya itaati terk etmiş ve Allah&rsquo;ın yasaklarına girmiştir. Allah Teala ş&ouml;yle buyuruyor: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Durrul Mensur bir &ccedil;ok yoldan, Eslem ebi Umran&rsquo;dan rivayet ederek ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Biz Konstantiniyye&rsquo;de (İstanbul) idik, Mısırlıların komutanı Ukbe bin Amir ve Şamlıların komutanı Fezale bin Ubeyd idi. Romalıların b&uuml;y&uuml;k bir ordusu karşımızda saf tutmuştu ve biz de onların karşısında saf tuttuk. Bu esnada M&uuml;sl&uuml;manlardan biri, Romalılara saldırdı ve onların arasında kaldı. M&uuml;sl&uuml;manlar ş&ouml;yle bağrışmaya başladılar: Subhanallah o kendini kendi eliyle helaka s&uuml;r&uuml;kledi. Ebu Eyyub, Peygamber&rsquo;in sahabesi, durdu ve ş&ouml;yle s&ouml;yledi: Ey insanlar, siz bu ayeti bu şekilde anlamlandırıyorsunuz, oysaki bu ayet Ensar hakkında nazil olmuştur. Allah Te&acirc;la dinini aziz kıldığında ve dinin yardımcıları &ccedil;oğaldığında, bizden bazıları gizlice diğer bazılarımıza ş&ouml;yle dedi: mallarımız yok oldu ve Allah Te&acirc;la İslam&rsquo;ı aziz kıldı, İslam&rsquo;ın yardımcıları &ccedil;oğaldı. Bundan sonra en iyisi bizler mallarımızla ilgilenelim, kaybettiklerimizi yerine koyalım. Allah Te&acirc;la, Peygamber&rsquo;ine bu ayeti nazil etti ve bizim s&ouml;zlerimize cevap verdi: &ldquo;Mallarınızı Allah yolunda infak edin, kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Burada &ldquo;tehlike&rdquo;den murat edilen, mal biriktirmek ve işleri d&uuml;zene sokmak i&ccedil;in cihadı terk etmektir.</p>\n\n<p>\n	Ayet&rsquo;in anlamları hakkındaki farklı rivayetler, bizim ayet hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; teyit etmektedir. Ayet mutlaktır ve infakın ifrat ve tefrit boyutunu kapsamaktadır, belki infak dışında bir şeyi de kapsıyor olabilir.</p>\n\n<p>\n	<strong>2- Rivayetler</strong></p>\n\n<p>\n	Bir&ccedil;ok rivayet İntiharın haram olması konusunda deliller i&ccedil;ermektedir. Vesailuş Şia&rsquo;da<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> birka&ccedil; rivayete dayanarak &ldquo;Bab-u Tahrimi Katlil insan nefsehu&rdquo; başlığı altında bir bab bulunmaktadır.</p>\n\n<p>\n	<strong>Birinci rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo;</p>\n\n<p>\n	Saduk bu rivayeti Ukab-ul A&rsquo;mal adlı eserinde başka bir sened ile zikretmiştir. Kuleyni Kafi&rsquo;de, Şeyh Tusi de Tehzib&rsquo;inde bu rivayeti Vesail&rsquo;de geldiği şekliyle nakletmişlerdir.</p>\n\n<p>\n	<strong>İkinci rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: &ldquo;Kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır. Allah Te&acirc;la ş&ouml;yle buyurmaktadır: Birbirinizi &ouml;ld&uuml;rmeyin, ş&uuml;phe yok ki Allah size rahimdir. Ve kim haddini aşarak zulmedip bu işi işlerse onu ateşe sokarız ve bu, Allah&rsquo;a pek kolaydır.&rdquo;</p>\n\n<p>\n	Rivayetin devamındaki ilavenin Seduk&rsquo;un s&ouml;z&uuml; olması muhtemeldir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; rivayet:</strong></p>\n\n<p>\n	İmam Sadık (a.s) bir hadisinde ş&ouml;yle buyurmuştur: &ldquo;M&uuml;min her t&uuml;rl&uuml; belaya m&uuml;ptela olabilir her t&uuml;rl&uuml; &ouml;l&uuml;me du&ccedil;ar olabilir, ancak kendi canına kıymaz.&rdquo;</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; rivayet:</strong></p>\n\n<p>\n	İmam Bakır (a.s) buyurdu ki: Resulullah (s.a.a)ın huzurunda, Kızman adındaki ashabından s&ouml;z a&ccedil;ıldı ve onun kardeşlerine yardım ettiğinden, onun iyiliklerinden bahsedildi. Peygamber buyurdu: o ateş ehlinden olacaktır. Daha sonra bir kimse Peygamber&rsquo;in huzuruna geldi ve ş&ouml;yle dedi: Kızman şehit oldu, Peygamber buyurdu: Allah Te&acirc;la her işe muktedirdir. Sonra bir başkası Resulullah&rsquo;ın huzuruna geldi ve dedi: o intihar etti. Peygamber buyurdu: Ben Allah&rsquo;ın Resul&uuml; olduğuma şehadet ederim&hellip;&rdquo; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	<strong>Beşinci rivayet:</strong></p>\n\n<p>\n	Ebi Said Hudri diyor ki: Bir cihada gittiğimiz zaman, dokuz kişilik ya da on kişilik gruplara ayrılır, işleri kendi aramızda b&ouml;l&uuml;ş&uuml;rd&uuml;k. Bir kısmımızı eşyalarımızı korumaları i&ccedil;in eşyaların yanında bırakırdık, bazı dostlarımıza bineklere su verme, yiyecek hazırlama işi verilirdi ve bazıları da Peygamber&rsquo;in huzuruna giderdi. Bu seferlerden birinde, &uuml;&ccedil; kişilik işi tek başına yapan birisi vardı: terzilik yapar, bineklere su verir ve yemeği de hazırlardı. Peygamber&rsquo;in huzurunda ondan s&ouml;z a&ccedil;ıldı. Peygamber buyurdu: o ateş ehli bir adamdır. Daha sonra biz d&uuml;şmanla karşı karşıya geldik ve savaşa koyulduk. O adam gitti bir ok alarak onunla kendini &ouml;ld&uuml;rd&uuml;. Peygamber buyurdu: Şehadet ederim ki, ben Allah&rsquo;ın resul&uuml; ve kuluyum.</p>\n\n<p>\n	<strong>3- Akli Delil</strong></p>\n\n<p>\n	İbn İdris Serair&rsquo;de ş&ouml;yle diyor: Bir kimse mundar olmuş bir şeyi yemeye mecbur kalırsa, o şeyi yemek ona vacip olur, yemekten ka&ccedil;ınması caiz değildir. Bu konudaki bizim delilimiz şudur: a&ccedil;ıktır ki, nefse zararı def etmek, aklın h&uuml;km&uuml;nce vaciptir ve mundar bir şeyi yemekle b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ecekse, zararı bertaraf etmek ona vacip olmuştur.</p>\n\n<p>\n	Ağa Rıza Hansari, Maidetul Semaviye de ş&ouml;yle demektedir:</p>\n\n<p>\n	Zorunluluk halinde, acaba haram olan bir şeyi yemek i&ccedil;in cevaz var mıdır demek yanlıştır&hellip; veya onu yemek vacip mi olur ya da onu terk etmek g&uuml;nah mıdır diye d&uuml;ş&uuml;nmek. İkinci s&ouml;z daha a&ccedil;ıktır; nefsin korunması vaciptir, aklen ve şer&rsquo;en tehlikede bu şekilde d&uuml;ş&uuml;nmek haramdır, zorunlu olduğun vakit o şeyden yemekten ka&ccedil;ınmak haramdır, nefsi korumayı terk etmek ve tehlike anında b&ouml;ylesi bir ş&uuml;pheye d&uuml;şmek, haram olmaktadır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu zikredilen delillerden sonra, intiharın haram olması konusunda hi&ccedil;bir teredd&uuml;te mahal olmadığı anlaşılmaktadır, bu a&ccedil;ıdan şeraitte şu şekilde nakledilmiştir:</p>\n\n<p>\n	Yenilmesi ve i&ccedil;ilmesi haram olan beşinci şey, &ouml;ld&uuml;r&uuml;c&uuml; etkisi bulunan zehirlerdir. Ondan az veya &ccedil;ok i&ccedil;mek haramdır. Aynı şekilde insanın kendini helak g&ouml;t&uuml;recek işlerde bulunması da haramdır. <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>İkinci Konu:<br />\n	Canı Korumanın Vacip Oluşu</strong></p>\n\n<p>\n	Nefsin korunmasının vacip oluşuna, şu şekilde delil getirilmektedir ki, nefsin korunmaması, kendi canına kıymak gibidir, ancak acaba nefsin yok olmaktan korunmaması, b&uuml;t&uuml;n hallerde katli nefs ve kendini helaka s&uuml;r&uuml;klemek midir? Acaba mundar k&ouml;pek eti yemek zorunda kalan bir kimsenin onu yemekten ka&ccedil;ınarak &ouml;lmesi durumunda, onun i&ccedil;in kendini &ouml;ld&uuml;rd&uuml; diyebilir miyiz? Aynı şekilde, eğer bir kimsenin sadece abdest alabileceği ya da susuzluğunu giderebileceği kadar suyu varsa, şu halde eğer o su ile abdest alır ve susuzluktan &ouml;l&uuml;rse, o canına kıymış olur mu?</p>\n\n<p>\n	Kendi canına kıymakla, nefsini korumamak arasında orta bir yolun var olduğunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Kendini &ouml;l&uuml;mden ve yok olmaktan korumayan herkesin canına kıydığı s&ouml;ylenemez. Ayetlerin ve rivayetlerin ortaya koyduğu şey, kendini &ouml;ld&uuml;rmek, intihar etmektir, ama nefsin korunmasının vacip oluşu, hatta katli nefs durumu dahi bunun doğruluğunu g&ouml;stermez. Bunun bir delili yoktur, ancak nefsi korumanın aklen vacip olduğunun s&ouml;ylenmesi yahut ayrıntılı bir rivayetin olduğunun s&ouml;ylenmesi, Sahihe-i Muhammed bin Azafir ve Mursele-i Seduk&rsquo;un imam Sadık (a.s)dan daha sonra nakledeceğimiz rivayet bu konuda delil olabilir.</p>\n\n<p>\n	İbn Berrac&rsquo;ın Cevahirul Fakihde naklettiği gibi bazı fakihlerin s&ouml;zlerinden anlaşılan şudur ki, o nefsini &ouml;l&uuml;mden korumamayı, bir nevi kendini &ouml;ld&uuml;rme, nefsini yok etmek olarak g&ouml;rmektedir.</p>\n\n<p>\n	Diyelim ki bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi?</p>\n\n<p>\n	Bu soruya verilecek cevap evettir. Yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir. Yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ve &ldquo;birbirinizi &ouml;ld&uuml;rmeyin&hellip;&rdquo; aynı şekilde &ouml;zellikle Peygamber&rsquo;den de ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Her kim bir M&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Nefsi zarardan korumak, nefs&rsquo;i katletmeye yardım etmekten daha evladır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Nefsi korumanın vacip oluşunu &ndash; her ne kadar nefsi korumamak, nefsi katletmek anlamına gelmese bile &ndash; imam Sadık&rsquo;tan (a.s) ayrıntılı bir rivayet ile ispat etmek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	İmam Sadık (a.s) buyuruyor ki:</p>\n\n<p>\n	Allah Te&acirc;la insanın bedensel kuvvetini sağlayan ve insanın iyiliğine olan şeyi bilmektedir ve onu, fazlından dolayı onların maslahatı i&ccedil;in onlara helal ve m&uuml;bah kılmıştır. Aynı şekilde, onların zararına olan şeyi de bilmektedir ve onu yasaklamış, onu insanlara haram kılmıştır. Sonra da bu şeyi zorunluluk durumunda, bedenlerinin g&uuml;c&uuml; sadece buna bağlı olduğunda helal kılmış ve onlara sadece ihtiyacınız kadar, ancak fazlası değil diye faydalanmalarını emretmiştir.</p>\n\n<p>\n	Bu anlama yakın Muhammed bin Abdullah ve Sahihei Muhammed bin Azafir gibi başka m&uuml;rsel rivayetler de vardır.</p>\n\n<p>\n	Aynı şekilde Seduk&rsquo;un m&uuml;rsel rivayeti de bu manaya delalet etmektedir:</p>\n\n<p>\n	İmam Sadık (a.s) buyurdu ki: eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\n\n<p>\n	Her ne kadar ayetlerin zahiri rivayetler g&ouml;z &ouml;n&uuml;ne alınmadığında zaruret halinde haram olan bir şeyi yemenin vacip olduğunu değil de, cevaz verildiğini g&ouml;sterse de, zaruret ayetleri, rivayetlerin eşliği ve yardımı ile ele alındığında nefsi korumanın vacip oluşu g&ouml;r&uuml;lebilir. Bu ayetler şunlardır:</p>\n\n<p>\n	&ldquo;Allah size ancak &ouml;l&uuml;y&uuml; (leşi), kanı, domuz etini ve Allah&rsquo;tan başkası adına kesileni haram kıldı. Her kim bunlardan yemeye mecbur kalırsa, başkasının hakkına saldırmadan ve haddi aşmadan bir miktar yemesinde g&uuml;nah yoktur. Ş&uuml;phe yok ki Allah &ccedil;ok&ccedil;a bağışlayan &ccedil;ok&ccedil;a esirgeyendir.&rdquo; <a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	&ldquo;Leş, kan, domuz eti, Allah&rsquo;tan başkası adına boğazlanan, boğulmuş, (taş, ağa&ccedil; vb. ile) vurulup &ouml;ld&uuml;r&uuml;lm&uuml;ş, yukarıdan yuvarlanıp &ouml;lm&uuml;ş, boynuzlanıp &ouml;lm&uuml;ş (hayvanlar ile) canavarların yediği hayvanlar &ndash; yetişip kestikleriniz m&uuml;stesna - &hellip; Size haram kılındı&hellip; kim g&ouml;n&uuml;lden g&uuml;naha y&ouml;nelmiş olmamak &uuml;zere a&ccedil;lık halinde dara d&uuml;şerse (haram etlerden yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayıcı ve esirgeyicidir.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	&ldquo;De ki: Bana vahyolunanda, leş veya akıtılmış kan yahut domuz eti -ki pisliğin kendisidir- ya da g&uuml;nah işlenerek Allah&rsquo;tan başkası adına kesilmiş bir hayvandan başka, yiyecek kimseye haram kılınmış birşey bulamıyorum. Başkasına zarar vermemek ve sınırı aşmamak &uuml;zere kim (bunlardan) yemek zorunda kalırsa bilsin ki Rabbin bağışlayan ve esirgeyendir&rdquo; <a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	&ldquo;(Allah) size, sadece &ouml;l&uuml; hayvanı, kanı, domuz etini ve Allah&rsquo;tan başkası adına kesilen hayvanı haram kıldı. Ancak kim mecbur kalırsa (başkalarının haklarına) saldırmaksızın, sınırı da aşmadan (bunlardan yiyebilir). &Ccedil;&uuml;nk&uuml; Allah &ccedil;ok bağışlayan, pek esirgeyendir.&rdquo; <a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	&ldquo;Oysa Allah, &ccedil;aresiz yemek zorunda kaldığınız dışında, haram kıldığı şeyleri size a&ccedil;ıklamıştır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&Ouml;zet olarak, &ldquo;katl-i nefs&rdquo; ve &ldquo;kendini helaka s&uuml;r&uuml;klemek&rdquo; olarak addedilen her hangi bir durumla y&uuml;z y&uuml;ze kalırsa, bu işin haram olduğunda şek ve ş&uuml;phe yoktur. Lakin, eğer katl-i nefs ile değil de hıfz-ı nefsi (nefsini korumayı) terk etmek durumunda kalırsa, bu durumun haram olduğuna dair, katl-i nefsin haram olmasına dair olan delillerin dışında başka delillere de ihtiyacı var mıdır? Tıpkı, fakirlik ve ihtiyacını insanlara belli etmemek isteyen, dolayısıyla tedavisini yapmayan hasta birisi gibi, ya da ihtiyarlıktan dolayı meydana gelen tedavisi pahalı bir hastalıktan, g&uuml;c&uuml; olsa bile tedavi i&ccedil;in &ccedil;abalamayan bir kimse, yahut canı pahasına tehlikeli seferlere &ccedil;ıkan bir tacir gibi, veya a&ccedil;lığını, susuzluğunu giderebilecekken, &ccedil;eşitli vesilelerle kendi tedavisini yapabilecekken fedakarlık yapıp din kardeşini kendine tercih eden bir m&uuml;min gibi.</p>\n\n<p>\n	Dikkatle baktığımızda akıl sahiplerinin ve M&uuml;sl&uuml;manların nezdinde, katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin k&ouml;t&uuml; ve &ccedil;irkin bir iş olduğunu g&ouml;r&uuml;yoruz. Ancak nefsi ve bedeni korumayı terk etmek onların nezdinde b&ouml;yle değildir. Şu halde onların g&ouml;r&uuml;şleri de katl-i nefs&rsquo;in ve kendini helaka s&uuml;r&uuml;klemenin, her zaman nefsi korumayı terk etmek anlamına gelmediğine şahitlik etmektedir. Halk arasında meşhur olan bir s&ouml;z vardır, ş&ouml;yle s&ouml;ylenmektedir: &ldquo;bedenin korunması ya da sağlığın korunması vacibattandır&rdquo;, genel anlamda bunun kitap ve s&uuml;nnette bir delili yoktur, ancak burada kasıt akli olarak vaciptir denilebilir.</p>\n\n<p>\n	Farz edelim ki, nefsi korumak, eğer terk edilmesi durumunda katl-i nefs olmayacaksa bile vaciptir. Bu vacibi terk etmenin g&uuml;nahı, tıptı diğer vacipleri terk etmenin g&uuml;nahı gibidir. Rivayetlerde s&ouml;ylenen katl-i nefs&rsquo;in g&uuml;nahı gibi değildir: &ldquo;kim kasten kendini &ouml;ld&uuml;r&uuml;rse, cehennem ateşinde ebedi kalacaktır.&rdquo; Bu amelin karşılığı ise, yapılan işte vacibin diğer vacip karşısında yahut bu haram ile bir başka haram arasındaki ehem ve m&uuml;him durumuna g&ouml;re ortaya &ccedil;ıkacaktır. &Ccedil;&uuml;nk&uuml; her hangi bir vacibi terk etmek ile katl-i nefs arasında, &ouml;nem durumuna g&ouml;re b&uuml;y&uuml;k bir fark vardır.</p>\n\n<p>\n	B&uuml;t&uuml;n bu ele alınan konular ışığında, bir kimse fakihlerin s&ouml;z&uuml;ne tabi olursa, a&ccedil;ık bir şekilde onların nefsin korunmasının vacip olduğuna ve bunun dinin değişmez h&uuml;k&uuml;mlerinden olduğuna dair fetva verdiklerini g&ouml;recektir. Tıpkı Şeyh Tusi gibi, El Hilaf kitabında ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse, mundar bir şeyden yemek zorunda kalırsa, o şeyden yemek ona vaciptir ve onu yemekten ka&ccedil;ınması caiz değildir. Lakin, Şafii bu konuda iki y&ouml;n zikretmiştir: Biri aynen bizim dediğimiz şeydir ve diğeri ise Ebu İshak&rsquo;ın şu s&ouml;z&uuml;d&uuml;r: b&ouml;ylesi birisi i&ccedil;in mundarı yemek vacip değildir; &ccedil;&uuml;nk&uuml; onun i&ccedil;in mundar yemekten ka&ccedil;ınmasının sebebi necaset ile kirlenmek istememesidir.</p>\n\n<p>\n	Bizim s&ouml;ylediklerimizin delili, şudur ki; nefs&rsquo;e gelen zararları &ouml;nlemenin vacip olduğunu biliyoruz. O halde zorunluluk halinde mundar olan bir şeyin yenilmesi m&uuml;bah olmaktadır ve bu şekilde nefs i&ccedil;in daha b&uuml;y&uuml;k bir zarar &ouml;nlenebilecek ise, o şeyin yenilmesi vacip olacaktır.</p>\n\n<p>\n	Merhum Tabersi Muntehab-ul Hilaf da ş&ouml;yle diyor: Bir kimse mundar yemek zorunda kalırsa, o mundardan yemek ona vaciptir ve yemekten ka&ccedil;ınması caiz değildir; a&ccedil;ık&ccedil;a bildiğimiz &uuml;zere nefs&rsquo;e zararı olan şeylerden korunmak vaciptir, bununla birlikte burada ikinci bir yol bulunmamaktadır.</p>\n\n<p>\n	İbn Berrac ş&ouml;yle diyor: Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah tealanın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo;</p>\n\n<p>\n	Yine devamında ş&ouml;yle diyor: Eğer zorunluluk halinde olan bir kimse, yiyeceğin sahibiyle kavga eder ve onu &ouml;ld&uuml;r&uuml;rse, bu kimsenin h&uuml;km&uuml; ne olacaktır?</p>\n\n<p>\n	Cevabı şudur: Zorunluluk halinde olan kimse, yiyeceğin sahibini &ouml;ld&uuml;r&uuml;rse zorunluluk halinde olan kimse i&ccedil;in bir sorumluluk yoktur, yiyeceğin sahibinin kanı heder olmuştur, &ccedil;&uuml;nk&uuml; onu hak &uuml;zere &ouml;ld&uuml;rm&uuml;şt&uuml;r. eğer kavgada yiyeceğin sahibi, zorunluluk i&ccedil;inde olan kimseyi &ouml;ld&uuml;r&uuml;rse, &ouml;len kimsenin kanının hesabı onun &uuml;zerindedir, &ccedil;&uuml;nk&uuml; o (zorunluluk halinde olan kimse) zul&uuml;m ile &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Esbahu Şia da ş&ouml;yle yazmaktadır: Zorunluluk halinde olup da yemek i&ccedil;in mundar bir şey bulamayan kimsenin yanındaki arkadaşında onu hayatta tutacak kadar yiyecek vardır, ancak o arkadaşı da ne satmaya, ne &ouml;d&uuml;n&ccedil; vermeye ne de karşılıksız vermeye yanaşmamaktadır. Bu durumda zorunluluk halinde olan kimse g&uuml;c&uuml; yettiğince yiyeceğin sahibiyle savaşır ve onu &ouml;ld&uuml;r&uuml;rse, yiyecek sahibinin kanı heder olmuştur ve eğer yiyecek sahibi zorunluluk halinde olan kimseyi &ouml;ld&uuml;r&uuml;rse, onun kanının hesabı onun &uuml;zerinde olacaktır.</p>\n\n<p>\n	Serair&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse, &ccedil;aresiz bir şekilde mundar yemeye mecbur olursa, mundarı yemek o kimseye vacip olur ve onu yemekten ka&ccedil;ınması caiz değildir. Bu konudaki a&ccedil;ık delilimiz şudur: biliyoruz ki, nefsi gelen zararlardan korunmak aklen vaciptir ve eğer mundarın yenilmesiyle, nefse gelecek daha b&uuml;y&uuml;k bir zararın &ouml;n&uuml;ne ge&ccedil;ilirse, o mundarı yemek vacip olur.</p>\n\n<p>\n	Şerayi&rsquo;nin m&uuml;ellifi yine ş&ouml;yle demektedir: Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;manın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda yemek sahibi bağışlamaktan ka&ccedil;ınırsa, zorunluluk sahibi kimse kendisini helaka g&ouml;t&uuml;recek zorunluluk halini gidermek i&ccedil;in kavga edilebilir.</p>\n\n<p>\n	Allame Hilli, Kavaid&rsquo;de ş&ouml;yle diyor: Zorunluluk halinde olan bir kimse, başkasına ait olan bir yiyeceğe ulaşır, ve o yiyeceğin sahibi de zorunluluk halinde olan biri olursa, o yiyecek &uuml;zerinde &ouml;ncelik hakkı sahibinindir&hellip; ve eğer zorunluluk halindeki kimsenin &ouml;deyecek parası olmazsa, yiyeceğin sahibine o yiyeceği bağışlamak vaciptir ve eğer engel olursa, zorunluluk sahibi o yiyeceği zorla alabilir ve eğer yiyecek sahibi vermez ve kendini savunursa, yiyecek sahibini &ouml;ld&uuml;rebilir.</p>\n\n<p>\n	Şehid-i Evvel derslerinde ş&ouml;yle demektedir:</p>\n\n<p>\n	Haram olan şeyler hakkında şimdiye kadar s&ouml;ylediklerimiz, ihtiyar sahibi olunan durumlarla alakalıydı. Bununla birlikte, eğer &ouml;lmekten korkarsanız&hellip;, adı ge&ccedil;en b&uuml;t&uuml;n ayrıntılı bir şekilde anlatacağımız &uuml;zere haramları yemek, helal olacaktır. Nefsi korumanın vacip olması y&ouml;n&uuml;yle onları yemek zorunluluk halindeki kimseye vacip olacaktır. &Ouml;lmekten korkmakta, &ouml;l&uuml;mle y&uuml;z y&uuml;ze gelmek şart değildir, &ouml;l&uuml;m korkusu bile m&uuml;bah olmasını gerekli kılar.</p>\n\n<p>\n	Şehid-i Sani, Mesalik&rsquo;te ş&ouml;yle diyor:</p>\n\n<p>\n	Zorunluluk sahibi bir kimse, bir başkasına ait helal bir yiyeceğe ulaşırsa, iki ihtimalden başka bir hal yoktur: ya yiyeceğin sahibi orada hazırdır ya da orada hazır değildir. Eğer, orada hazır bulunuyor ve kendisi de zorunluluk halinde olup o yiyeceğe ihtiyacı varsa, &ouml;ncelik kendisinindir. Zorunluluk sahibi olan diğer kimse, o yiyecek, sahibinin ihtiyacından fazla değilse ondan alma hakkına sahip değildir, ancak yiyeceğin sahibi olmayan kimse peygamber olursa, bu halde yiyecek sahibinin o yiyeceği bağışlaması &uuml;zerine farz olur. Aynı şekilde yiyeceğin sahibi &ndash; ki kendisi de zorunluluk sahibi olup o yiyeceğe ihtiyacı olursa onu bağışlaması farz değildir &ndash; fedakarlık ederek diğer ihtiya&ccedil; sahibini kendine tercih ederse, bu fedakarlığın caiz olması &uuml;zerinde konuşmak gerekir. Burada iki g&ouml;r&uuml;ş s&ouml;z konusudur, daha doğru olan g&ouml;r&uuml;şe g&ouml;re fedakarlık caizdir. Farz edelim ki, bu iki kişinin İslam nazarında eşit olmaları, Allah Teala&rsquo;nın s&ouml;z&uuml;ne olan ihtiramdan dolayı: &ldquo;kendi ihtiya&ccedil;ları olduğu halde isar&rsquo;da bulunurlar&rdquo; mucibince ve hedeflenen şey, nefsin korunması gerekliliğidir ve bu hedef, ikisi i&ccedil;inde ge&ccedil;erli olduğu i&ccedil;in, bu ikisi arasında bir tercih yapılamaz. Burada isar&rsquo;a cevaz verilmemesi ihtimali de vardır; şundan dolayı ki, kişi yiyeceği bağışlamayarak kendi nefsini koruma g&uuml;c&uuml;ne sahip olacaktır, bu halde o yiyeceğin bağışlanması caiz değildir, &ccedil;&uuml;nk&uuml; o yiyeceğin bağışlanması onu helaka s&uuml;r&uuml;klenmesine neden olacaktır. Elbette ş&ouml;yle de denebilir; bu iş nefsini helaka s&uuml;r&uuml;klemek değildir, tıpkı savaş meydanında bir m&uuml;cahidin kendisi gibi (savaşma kudretindeki) bir kimseyle karşı karşıya gelmesi gibi, &ouml;lebilme ihtimalinin belirmesi, nefsini helaka s&uuml;r&uuml;klemenin &ouml;rneği değildir. Eğer bu şekilde &ouml;ld&uuml;r&uuml;l&uuml;rse, helak olmamış, aksine kat kat (derece olarak) &ouml;d&uuml;llendirilmiştir.</p>\n\n<p>\n	Yiyecek sahibi eğer zorunluluk derecesinde yiyeceğe ihtiya&ccedil; duymuyorsa, zorunluluk sahibi kimseye yiyeceğini vermesi vaciptir, o kişi ister m&uuml;sl&uuml;man olsun, ister zımmi, isterse emanda olan birisi olsun. Aynı şekilde hali hazırda o yiyeceğe ihtiyacı olmasa bile gelecekte o yiyeceğe ihtiya&ccedil; duyacağı aşikar olursa, zorunluluk halindeki kişi yine bu surette o yiyeceği sahibinden alır ve vermemesi durumunda onunla savaşırsa, eğer yiyeceğin sahibi bu kavgada zorunluluk sahibi kimseyi &ouml;ld&uuml;r&uuml;rse, kısas edilir.</p>\n\n<p>\n	Eğer yiyeceğin sahibi zorunluluk sahibi kimseyi men eder ve o da a&ccedil;lıktan &ouml;l&uuml;rse, acaba şer&rsquo;i mesuliyeti olacak mıdır, yoksa olmayacak mıdır? Burada iki y&ouml;n s&ouml;z konusudur: şer&rsquo;i sorumluluğun olmadı y&ouml;n&uuml;yle, yiyeceğin sahibi helaka s&uuml;r&uuml;kleyecek bir iş yapmamıştır, şer&rsquo;en sorumlu tutulduğu y&ouml;n&uuml;yle ise, mevcut şartların gereği zorunluluk sahibi kişiyi, onun malında hak sahibi yapmıştır ve tıpkı onu kendi yemeğinden men etmiş gibi olmuştur.</p>\n\n<p>\n	Zorunluluk sahibinin mundar yemesinin cevazı konusunun devamında yine ş&ouml;yle diyor:</p>\n\n<p>\n	Acaba mundar yemek belirli şartlar dahilin de mi caiz sayılmıştır, vacip ya da caiz olması ruhsatın aslında baki midir ve zorunluluk sahibi kimse onu yemekten ka&ccedil;ınabilir mi? Burada iki g&ouml;r&uuml;ş vardır, daha doğru olanı birinci g&ouml;r&uuml;şt&uuml;r; yemeyi terk etmek helaka s&uuml;r&uuml;klenmeye bir nevi yardım sayılır ve Allah Teala ayette: &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; diye buyurarak bunu yasaklamıştır, bu y&uuml;zden helakı &ouml;nlemek i&ccedil;in helal yemeği yemek vaciptir. İkinci g&ouml;r&uuml;ş ise, haram olması dolayısıyla mundar bir şeyi yemekten &ccedil;ekinmek ve ka&ccedil;ınmak bir t&uuml;r vera (takva) olarak kabul edilmektedir. Bu tıpkı k&uuml;fr&uuml; gerektirecek s&ouml;zleri s&ouml;ylemeye zorlanan birisinin, bu s&ouml;zleri s&ouml;ylemekten ka&ccedil;ınıp, &ouml;lmesi gibidir. Bu zayıf bir g&ouml;r&uuml;şt&uuml;r, &ccedil;&uuml;nk&uuml; zorunluluk halinde yenilen haram yiyecek, artık haram olarak kabul edilmez. Bununla birlikte bunu terk etmek vera olmayacaktır. K&uuml;fr&uuml; izhar edecek s&ouml;zler ile mundar bir şeyi yemek arasındaki fark olduk&ccedil;a aşikardır. &Ccedil;&uuml;nk&uuml; kendisinden k&uuml;fr&uuml;n&uuml; izhar etmesi istenilen kimse, eğer bundan ka&ccedil;ınırsa ve &ouml;l&uuml;me razı olursa, onun bu teslimiyeti izzet ve y&uuml;celiktir, İslam&rsquo;ın azamet ve şerefini izhar etmektir. Haram yemenin aksine, bu korunması uğrunda canını feda etmeye değer bir şeydir.</p>\n\n<p>\n	Keşf&rsquo;ul Lisam&rsquo;da ş&ouml;yle denmiştir: Bize g&ouml;re yemek (mundar veya haram olan herhangi diğer bir şey) nefsin yok olmaktan, ya da başka bir şeyden korunması, vaciptir. Bununla birlikte, &ouml;l&uuml;m korkusu olduğu halde bu şeylerin yenilmesinden ka&ccedil;ınılması, caiz değildir. &Ccedil;&uuml;nk&uuml; zararın ortadan kaldırılması ve &ouml;zellikle de canı yitirmeye sebep olacak bir zararın ortadan kaldırılması vaciptir.</p>\n\n<p>\n	Men la Yehzurul Fakih&rsquo;te imam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet olmuştur: Eğer bir kimse leş, kan ve domuz eti yemeye mecbur kalır da onlardan yemez ve &ouml;l&uuml;rse, kafirdir.</p>\n\n<p>\n	Allame, İrşad El Ezhan&rsquo;da ş&ouml;yle diyor: Şu nebizlerin (i&ccedil;kilerin) hi&ccedil; biriyle (arpa suyu, hurma, &uuml;z&uuml;m vb. şeylerin şarabı) tedavi uygulamak caiz değildir, &hellip; ve zaruret halinde, g&ouml;z tedavisinde sarhoşluk verici şeyleri kullanmak caizdir.</p>\n\n<p>\n	Muhakkik Erdebili, Şerhi İrşad elEzhan&rsquo;da rivayetleri naklettikten sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu rivayetler, sarhoşluk veren şeylerin haramlığına, &ouml;zellikle de şarabın kullanılmasının (tedavi i&ccedil;in) haram olmasına delalet eden bir&ccedil;ok deliller i&ccedil;ermektedir. Ancak rivayetlerin genelliği ve mahsus rivayetlerin &ccedil;oğunun sahih olmaması, buna ilave olarak nefsi helaka s&uuml;r&uuml;klemenin yasak oluşu ve nefsi korumanın emredilmiş olması ve yine zararın &ouml;nlenmesi, imkan dahilindeki akli, nakli, kitap, s&uuml;nnet ve icma delilleri, bunun kullanılmasına cevaz verdiğine delalet eder&hellip;</p>\n\n<p>\n	&hellip; İnsanın ihtiya&ccedil; duyduğunda ona olan mecburiyetini ortadan kaldıran her şey helaldir. Bunun delili akıl ve nakildir, bu y&uuml;zden bundan ka&ccedil;ınmak akli ve nakli deliller ışığında doğru değildir. Aynı şekilde leş ve domuz etinin yenilmesine cevaz verilmesi konusunda ayetlerde ve rivayetlerde bilgi verilmiştir. &Ouml;zellikle Mursele Muhammed bin Abdullah ve İmam Sadık&rsquo;ın (a.s) ashabından bir kısmının, bazı şeylerin haram oluşunun sebepleriyle ilgili yapılmış olan rivayetler, buna delalet etmektedir. Bu rivayette zikredilmiştir: &ldquo; onlara zararı olan şeylerden nehiy edildiler ve onlara haram kılındı sonra zorunluluk hali istisna kılınarak, bedenin ayakta kalamayacak durumda olması halinde helal edildi, ancak bedenin g&uuml;c&uuml;ne kavuşmasına yetecek kadar daha fazlası değil.&rdquo; Bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır. Bu rivayet, şarap i&ccedil;meye ve haram olan diğer şeylerden istifade etmeye, zarardan sadece onlar vasıtasıyla kurtulacağı surette cevaz verildiğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu cevazın hastalığın tedavisinde ve aynı şekilde hastalık sırasında bunları yemenin ve i&ccedil;menin vacip olmasını gerektirmesi de uzak bir ihtimal değil&hellip;&rdquo;</p>\n\n<p>\n	Vahid Behbehani (r.a) Haşiye-i Şerhi İrşad&rsquo;da, &ldquo;bu rivayetin senedinde itibar edilmesinde zararı olmayacak bir cehalet vardır.&rdquo; S&ouml;z&uuml;n&uuml;n altında şunları s&ouml;ylemiştir: Kuleyni onu m&uuml;rsel olmayan bir senedle, Seduk ise onu Muhammed bin Ezafir&rsquo;den, o da babasından, babası da İmam Sadık&rsquo;tan (a.s) sahih bir sened ile rivayet etmişlerdir. Buna ilaveten, nefsi korumadan, &ouml;ncelikli bir sorumluluğun varlığı s&ouml;z konusu değildir; her ne kadar onun vacipliği tekit edilmişse de, g&uuml;nl&uuml;k namazlar ve bunun da &ouml;tesinde hatta usuli dinde, nefsi korumak i&ccedil;in takiyye yapılması gibi daha vacip farzdır ve Allah Teala buyuruyor ki: &ldquo; Kim imanından sonra Allah&rsquo;a (karşı) inkara sapıp da, - kalbi imanla tatmin bulmuş olduğu halde baskı altında zorlananlar hari&ccedil; &ndash; inkara g&ouml;ğ&uuml;s a&ccedil;arsa&hellip;&rdquo; Rivayetlerde ş&ouml;yle nakledilmiştir: &ldquo;Takiyyesi olmayanın dini yoktur.&rdquo; &ldquo;Takiyye bizim dinimiz ve babalarımızın dinidir.&rdquo; Takiyyenin &ouml;nemini anlatan ve tekitle gerektiğinde yapılmasını s&ouml;yleyen başka rivayetler de vardır&hellip; Takiyyenin nefsi korumak i&ccedil;in olduğu aşikardır.</p>\n\n<p>\n	Bunlara ek olarak zikredilen rivayet, Emal-i Seduk&rsquo;ta şu senetle gelmiştir: &ldquo;Şeyhe İbn Velid&rsquo;den, o Seffar&rsquo;dan, o Muhammed bin H&uuml;seyin bin Ebil Hattab&rsquo;dan, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o babasından, o da İmam Bakır&rsquo;dan (a.s).&rdquo; İlel-i Şerayi&rsquo; de şu senetle gelmiştir: &ldquo;Babasından, o Sa&rsquo;d&rsquo;dan, o Ahmed bin Muhammed bin İsa ve İbrahim bin Haşim Cemian, o Muhammed bin İsmail bin Bezi&rsquo;den, o Muhammed bin Ezafir&rsquo;den, o Babasından, o İmam Bakır&rsquo;dan (a.s).&rdquo; Yine aynı şekilde bu rivayeti, sahih tarik ile, Muhammed bin Ezafir&rsquo;den, o da bazı kimselerden ta İmam Bakır (a.s) ve İlel&rsquo;de &ldquo;Muhammed bin Ali bin İbrahim babasından, o da babalarından&rdquo; şeklinde nakledilmiştir. Şeyh Tusi şu senedle: &ldquo;Muhammed bin Ahmed bin Yahyadan, o İbrahim bin Haşim&rsquo;den, o Amr bin Osman&rsquo;dan v.b&rdquo; Ayyaşi tefsirinde şu senedle: &ldquo;Muhammed bin Abdullah&rsquo;tan, o da İmam Sadık&rsquo;ın (a.s) bazı ashabından, onlar da İmam Sadık&rsquo;tan (a.s)&rdquo; nakletmiştir. Bereki (ya Buki?) de bu rivayeti Mehasin&rsquo;de Kuleyni&rsquo;nin naklettiği sened ile, M&uuml;rsel (irsal) olmadan nakletmiştir. Oysa Kuleyni ve Seduk kendi kitaplarının başında ş&ouml;yle demişlerdir: &ldquo;Bu kitapta zikredilen rivayetlerin, sıhhatine inanmışlardır.&rdquo;</p>\n\n<p>\n	Bunların ışığında bu rivayetin en y&uuml;ksek dereceden muteber ve h&uuml;ccet olduğu anlaşılmıştır. Ek olarak, bu rivayetin geldiği bazı tarikler sahihti ve ayrıca ş&ouml;hret, senedin zayıflığını gerektirmiş olsaydı, rivayetin h&uuml;ccet oluşuna yeterli olurdu ve fıkıh da bu eksendedir, bu haliyle rivayetin zayıflığını telafi etmesi d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Şu ana kadar s&ouml;ylediklerimize şunu da ilave edelim ki, b&uuml;t&uuml;n sorumlulukların semeresi, sorumluluk sahibinin bekasından sonradır. (Bu halde, sorumluluk sahibinin bekası, sorumluluklardan daha &ouml;nemlidir.) Zorluğu ve sıkışıklığı gidermek, bunun da &ouml;tesinde eli a&ccedil;ıklık Şarih&rsquo;in (Muhakkik Erdebili) akli ve nakli delillerini, destekler niteliktedir. Bunlara ilaveten nefsin korunması, kur&rsquo;an&rsquo;ın yakinlerinden ve m&uuml;tevatir hadislerden olup, b&uuml;t&uuml;n bunlara zararı ortadan kaldırmayı ve birbirine de zarar vermeyi de ekleyebiliriz. Mefatih-i Şerayi kitabında da ş&ouml;yle zikredilmiştir: &ldquo;&hellip; susuzluktan perişan bir halde olup, &ouml;lmekten korkan bir adamın, bir şekilde şarap elde etmesi sorulduğunda buyurdu: sadece ihtiyacını giderecek kadar şaraptan i&ccedil;ebilir.&rdquo; Rivayetler m&uuml;tevatir olup, yine icma ve akıl, Allah&rsquo;ın haram kıldığı her şey zorunluluk halinde helal olur diye delil getirmektedir.</p>\n\n<p>\n	M&uuml;stened-&uuml;l Şia ş&ouml;yle diyor:</p>\n\n<p>\n	Yiyecek sahibinin, o yiyeceği zorunluluk halinde bulunan kimseye bağışlamasının vacip olması gibi, zorunluluk halinde bulunan kişinin de onu kabul etmesi vaciptir, sebebi de a&ccedil;ıktır. Eğer yiyeceğin sahibi, yiyeceği bağışlamaktan ka&ccedil;ınırsa, gerekirse zor kullanarak yiyeceği ondan alabilir, hırsızlık ve kavgayla da olsa, nefsi korumak vacip olması hasebiyle, daha &ouml;nceliklidir. Bununla birlikte nefsi korumanın delili, başkasının malını zorla ele ge&ccedil;irmekle &ccedil;elişse de, esasa r&uuml;cu etmektedir&hellip; Belki (yiyeceği almak i&ccedil;in kavga etmek) nehyi anil m&uuml;nker y&ouml;n&uuml;yle ele alındığında vaciptir, ve diğerlerinin de zorunluluk halinde bulunan kimseye nehyi anil m&uuml;nker&rsquo;de ve yiyeceği almasında yardım etmeleri vaciptir.</p>\n\n<p>\n	Cevahir kitabının yazarı ş&ouml;yle diyor:</p>\n\n<p>\n	Acaba haram olan bir yiyecekten, nefsi korumak i&ccedil;in yemek vacip midir? Bazıları vacip olduğunu s&ouml;ylemişlerdir, bazılar s&ouml;z&uuml;n zahiride bu konuda icma olduğunu iddia etmişlerdir ve doğru olan da budur. Zararı def etmenin ve nefsi korumanın vacip oluşu y&ouml;n&uuml;yle ve &ouml;nceki m&uuml;rsel rivayetlerde ve ashabın amelinde vardır. Bu s&ouml;z Şafii&rsquo;nin iki g&ouml;r&uuml;ş&uuml;nden birisine muhaliftir, Şafii diyor ki, caizdir vacip değil. &Ccedil;&uuml;nk&uuml; (o şeyi yemekten ka&ccedil;ınmak) bir t&uuml;r takva&rsquo;dır (vera) bununla birlikte bu işe sabretmek (ve onu yemekten ka&ccedil;ınmak) tıpkı, kendisinden k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamasını istenen kimsenin, bunun yerine &ouml;l&uuml;m&uuml; kabul etmesi gibidir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şteki sorun a&ccedil;ıktır ve k&uuml;fr&uuml;n&uuml; a&ccedil;ıklamaktan ka&ccedil;ındığı i&ccedil;in &ouml;ld&uuml;r&uuml;lmekle, haram bir şeyi yemekten ka&ccedil;ınmak arasındaki fark ortadadır, elbette bu h&uuml;km&uuml; onun &ouml;l&ccedil;&uuml;s&uuml; olarak (k&uuml;fr&uuml; a&ccedil;ıklamaktansa &ouml;lmeye cevaz verilmesi) kabul ettiğimizi farz edersek&hellip; Şimdiye kadar zikredilen delillerin ışığında haram yiyeceğin yenilmesinin caiz olduğu, nefsi korumak babından da vacip olduğu anlaşılmıştır. Bu y&uuml;zden burada cevaz, m&uuml;bah ve iki tarafın da eşit olması manasında değildir. Evet, nefsin korunması dışında kalan durumda, bu s&ouml;z&uuml;n bir anlamı olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&hellip; Eğer yiyeceğin sahibi, onu bağışlamazsa, zorunluluk halinde olan kimse, zor kullanarak yiyeceği ondan alabilir, hatta onu almak i&ccedil;in savaşabileceğini bile s&ouml;ylemişlerdir, belki de yiyeceğin sahibiyle savaşmak ona vaciptir. Metinlerde ge&ccedil;tiği &uuml;zere nefsi korumak i&ccedil;in o yiyecekten yemek ona vaciptir. Her ne kadar bazıları bu işi bir g&ouml;rev adı altında savunsalar bile b&uuml;t&uuml;n bu s&ouml;ylenenler i&ccedil;in eleştiri getirilebilir.</p>\n\n<p>\n	İmam Humeyni&rsquo;nin(r.a) Risalet-ut Takiyye kitabında ş&ouml;yle denilmektedir:</p>\n\n<p>\n	Nefs i&ccedil;in, namus i&ccedil;in ve mal i&ccedil;in korktuğundan dolayı takiyye yapmak, takiyyenin kısımlarındandır. Bu t&uuml;r takiyye kendiliğinden vacip değildir. Vacip olan helak olma durumunda nefsin korunmasıdır, takiyye bunun i&ccedil;in bir mukaddimedir.</p>\n\n<p>\n	Bu t&uuml;r rivayetlerde (İmamlardan (a.s) uzaklaşmaya her ne kadar &ouml;ld&uuml;r&uuml;lme korkusuyla bile olsa, cevaz verilmediğine delalet eden rivayetler) ilmi ve ameli y&ouml;nden faydası olmadığından, aynı şekilde akli h&uuml;k&uuml;m ile nefsin korunmasının l&uuml;zumundan ve yaratıcının nefsin korunmasına g&ouml;sterdiği ihtimamdan dolayı, takiyye ile ilgili rivayetlerde ve ayette ge&ccedil;en &ldquo;kendinizi ellerinizle tehlikeye atmayın&rdquo; c&uuml;mlesinden &ldquo;yed&rdquo; el kelimesinin kaldırılması imkansızdır. Bu rivayetlerde, sened y&ouml;n&uuml;nden kusuru olmayan bir rivayet bulamadık.</p>\n\n<p>\n	Tahrir-ul Vesile&rsquo;de ş&ouml;yle yazıyor:</p>\n\n<p>\n	S&ouml;ylenen b&uuml;t&uuml;n haramlar zaruret halinde m&uuml;bahtırlar ve bu, ya nefsi korumanın gerekliliği ve &ouml;lmeyecek miktarda o şeyden yemenin delilidir veya&hellip;</p>\n\n<p>\n	Nefsi korumak ve harama bulaşmak arasında kalınan her durumda, harama d&uuml;şmeyi tercih etmek vaciptir. Bununla birlikte b&ouml;ylesi bir vaziyette haramdan uzak durmak caiz değildir ve şarap, toprak ve diğer haram olan şeyler arasında bir fark yoktur.</p>\n\n<p>\n	Minhacu Salihin&rsquo;de Ayetullah Hoi (r.a) ş&ouml;yle diyor: &ldquo;Zorunluluk durumunda kalan bir kimse, &ouml;lmeyecek miktarda haram olan yiyecekten yiyebilir, ancak &ldquo;Bağiy&rdquo; olmamak kaydıyla. Bağiy imam aleyhine isyan eden kimsedir. Ya da kastedilen avdaki bağiyliktir ki, oyun ve eğlence i&ccedil;in avlanmaktır veyahut, &ldquo;Addi&rdquo; yani yol kesen hırsız demektir. Elbette bağiy ve addi de aklen vacip olması babından iki k&ouml;t&uuml; işten daha az k&ouml;t&uuml; olana bulaşarak, harama d&uuml;şerler, lakin bu işinin cezasını da g&ouml;recektir. Ama imama karşı isyan eden kimse i&ccedil;in, katlinin vacip olması h&uuml;km&uuml;n&uuml;n verilme ihtimali uzak bir ihtimal değildir.</p>\n\n<p>\n	&Ccedil;ağdaş m&uuml;&ccedil;tehitlerden bazıları, &ldquo;acaba aşağıdaki &ouml;zellik g&ouml;z &ouml;n&uuml;ne alındığında&hellip; bu t&uuml;r hastaları oksijen t&uuml;p&uuml;nden ayırabilir miyiz?&rdquo; sorusuna ş&ouml;yle cevap vermişlerdir: &ldquo;Oksijen t&uuml;p&uuml;ne bağlamak, gerekli ve standart bir tedavi olmazsa, vacip değildir, ancak oksijen t&uuml;p&uuml;ne bağladıktan sonra &ccedil;ıkarmakta problem vardır&rdquo;. Bu fetvadan anlaşıldığı &uuml;zere gerekli ve standart olmayan tedavi ve ila&ccedil;ların kullanılması vacip değildir.</p>\n\n<p>\n	&Ouml;zet olarak s&ouml;ylemek gerekirse: Biz fakihlerin nefsi korumayı dinin esaslarından saydıklarını kabul ediyoruz, lakin aynı şekilde onların s&ouml;zlerinden anlaşılan odur ki, bunun vacip olmasının, akli h&uuml;k&uuml;m ve nefsi korumayı terk etmenin k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;n dışında bir delili yoktur. Bu delil lubbi delildir (Lubbi delil, lafzi delilin karşıtı olup, i&ccedil;inde belli bir lafız olmayan delildir. İcma ve siret lubbi delillerden olup ayet ve rivayetler ise lafzi delillerden sayılmaktadır), mutlak değildir, bununla birlikte ş&uuml;pheye d&uuml;ş&uuml;len durumlarda delilden ş&uuml;pheye d&uuml;şmek, delilin olmaması gibidir ve burada esastan yoktur h&uuml;km&uuml; ge&ccedil;erlidir. Allahu alem.</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Sonu&ccedil;ta, takiyye ile ilgili rivayetleri, takiyyenin ya da takiyye kapsamına giren bir b&ouml;l&uuml;m&uuml;n&uuml;n, nefsin korunmasının vacip oluşundan dolayı, vacip olduğuna delil olması ve işaret etmesi dolayısıyla burada zikredeceğiz. Bu rivayetler aynı şekilde y&uuml;ce Allah&rsquo;ın, akli h&uuml;km&uuml; ve nefsi korumanın vacip oluşunu onayladığının da g&ouml;stergesidir.</p>\n\n<p>\n	1- Huzeyfe &ldquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; ayeti i&ccedil;in ş&ouml;yle diyor: bu ayet takiyye hakkındadır.</p>\n\n<p>\n	2- M&uuml;min bir kimse, canından korktuğu ve zorunluluk halinde takiyye yapabilir. Bu rivayetin vacip olmasına delil teşkil etmesine dair problemler vardır.</p>\n\n<p>\n	3- Allah&rsquo;ın sizin &uuml;zerinizdeki en b&uuml;y&uuml;k farzları&hellip; Canlarınız, mallarınız ve inan&ccedil;larınız i&ccedil;in takiyye yapmanızdır.</p>\n\n<p>\n	4- Her kim beş vakit namazını kılarsa, Allah Teala iki namaz arasında işlemiş olduğu g&uuml;nahları &ouml;rter, ancak &ouml;l&uuml;mc&uuml;l g&uuml;nahları (&ouml;l&uuml;me sebebiyet verici g&uuml;nahları) af etmez&hellip; (&ouml;l&uuml;me sebebiyet verici g&uuml;nahlardan biri) kendisine ya da m&uuml;min kardeşlerinden birine zarar gelmesine neden olacak şekilde takiyye&rsquo;yi terk etmektir.</p>\n\n<p>\n	5- Takiyye kanın korunması i&ccedil;in konulmuştur.</p>\n\n<p>\n	6- Takiyye m&uuml;minin siperidir.</p>\n\n<p>\n	7- Takiyye m&uuml;minin siperi ve m&uuml;minin zırhıdır.</p>\n\n<p>\n	8- Ey S&uuml;fyan sana takiyyeyi hatırlatırım, Halil İbrahim&rsquo;in s&uuml;nneti olan takiyyeyi ve Allah azze ve celle Musa ve Harun&rsquo;a buyurdu ki: &ldquo;Firavun&rsquo;a gidin ş&uuml;phesiz o tuğyan etmiştir ve onunla yumuşak bir dille konuşun.&rdquo; Bu rivayetin canın korunmasında takiyyenin vacipliğine delalet etmesinde soru işaretleri vardır.</p>\n\n<p>\n	9- Sultanın &ouml;fkesini kendine &ccedil;ekme ki, aksi takdirde kendi elinle kendini helaka s&uuml;r&uuml;klemiş olursun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Konu:<br />\n	Başkalarının Canını Korunmanın Vacip Oluşu</strong></p>\n\n<p>\n	Acaba başkalarının canını &ouml;l&uuml;mden korumak, nehyi anil m&uuml;nker şeklinde olmasa bile vacip midir? Sorunun bu şekilde bir şart ile sınırlandırılmasının sebebi, başkalarının canının korunması, nehyi anil m&uuml;nker şeklinde olursa, nehyi anil m&uuml;nkerin vacip olması dolayısıyla zaten vacip olacaktır.</p>\n\n<p>\n	<strong>Vacip Olmasının Delilleri:</strong></p>\n\n<p>\n	1- Bazıları &ouml;ld&uuml;r&uuml;lmesi haram olan bir canın &ouml;ld&uuml;r&uuml;lmesini haram kılan ayet ve rivayetlere dayandırarak, bunun vacip olduğuna delil olarak kabul etmişler ve g&uuml;c&uuml; yettiği halde başkasının canını korumayı terk etmenin, tıpkı katl-i nefs gibi olduğunu ve katl-i nefsi haram kılan delillerin bunu da kapsadığını iddia etmişlerdir.</p>\n\n<p>\n	Bu delillendirmenin, hatalı olduğu a&ccedil;ıktır; &ccedil;&uuml;nk&uuml; katl-i nefs, nefsi korumayı terk etmek gibi değildir, ancak nadir ve &ouml;zel durumlarda bu olabilir.</p>\n\n<p>\n	2- Başkalarının canının korunmasının vacip oluşu ve bunun gerekliliği &ccedil;ok a&ccedil;ık bir şeydir, bunun i&ccedil;in bir delile ve &ouml;zel bir delile dayandırmaya gerek yoktur.</p>\n\n<p>\n	Bu delillendirmenin hatası da şudur ki, farz edelim başkasının canının korunmasının vacip oluşunu ve gerekliliğinin kabul ettik, bu zorunluluk ve a&ccedil;ıklık mutlak surette de değil, &ouml;z&uuml; itibariyle canın korunmasının vacip oluşudur. Dolayısıyla sadece yakin edilen kısmı kadar bunu kabul edebiliriz.</p>\n\n<p>\n	3- Vacip oluşunda icma edilmesi. Cevahir&rsquo;in m&uuml;ellifi bazı kimselerden, başkalarının canını korumanın vacip olduğuna dair &ouml;ne s&uuml;r&uuml;len deliller mutlak değildir ve bunun tek delili icma&rsquo;dır, bu delil farz edilen s&ouml;z konusu meselede (elindekini karşılıksız bağışlayarak başkalarının canını korumanın vacipliği) yasaklanmıştır.</p>\n\n<p>\n	4- &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa, sanki b&uuml;t&uuml;n insanları yaşatmıştır&rdquo; ayetini delil olarak kabul etmek. Bu ayetin tefsirinde bir &ccedil;ok rivayetler zikredilmiştir:</p>\n\n<p>\n	- Fuzeyl bin Yessar diyor ki: İmam Bakır&rsquo;a (a.s) dedim ki: &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ayetinde kastedilen nedir? Buyurdu: Yanmaktan ya da boğulmaktan (kurtarmak). Dedim: peki bir kimse bir başkasını sapkınlıktan hidayete ulaştırırsa? Bu o ayetin en &uuml;st dereceden tevilidir.</p>\n\n<p>\n	- Hemran bin E&rsquo;yen diyor ki: İmam Sadık&rsquo;a (a.s) dedim&hellip; : &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demek? Buyurdu: onu yanmaktan, boğulmaktan, yırtıcı hayvandan ya da d&uuml;şmandan kurtarmaktır. Sonra hazret bir m&uuml;ddet s&uuml;kut ettikten sonra bana d&ouml;nerek buyurdu: bunun en b&uuml;y&uuml;k derecedeki tevili, bir kimseyi İslam&rsquo;a davet ettiklerinde bu davete icabet etmesidir.</p>\n\n<p>\n	- İmam Bakır (a.s) buyurdu ki:&hellip; &ldquo;Her kim de birini yaşatırsa&hellip;&rdquo; ne demektir? (yani) bir kimseyi &ouml;ld&uuml;rmemek, yahut onu boğulmaktan, yanmaktan kurtarmaktır. B&uuml;t&uuml;n bunlardan daha &uuml;st&uuml;n&uuml; onu, sapkınlıktan hidayete doğru sevk etmektir.</p>\n\n<p>\n	Bu ayet ve rivayetler, vacip oluşuna, tercih oluşuna, aynı şekilde mutlak manada vacip oluşuna hatta &ccedil;ok masraflı bir tedaviyle karşı karşıya kalındığında bile vacip oluşun delil olarak kabul edilmesi, hatalı olacaktır.</p>\n\n<p>\n	5- Muhtelif bablarda gelen bir&ccedil;ok rivayetlerin delil olarak g&ouml;sterilmesi, &ouml;rneğin:</p>\n\n<p>\n	1- Cafer babasında o da Ali&rsquo;den (a.s):</p>\n\n<p>\n	Diyelim ki, namaz kılan bir kimse, bir &ccedil;ocuğun emekleyerek ateşe doğru gittiğini ya da evin i&ccedil;ine bir koyunun girdiğini ve bir şeyleri kırıp d&ouml;keceğini g&ouml;rd&uuml;. İmam buyurdu: namazdan ayrılarak, korktuğu şeyi emniyete aldıktan sonra, eğer konuşmamış ise, namazına devam edebilir.</p>\n\n<p>\n	Eğer namazı kesmenin haramlığı kesin olursa, rivayet başkasının canının korunmasının vacip oluşuna delil olur. Ancak tıpkı bu rivayet gibi eğer namazı kesmenin haram olduğuna dair bir delil olmazsa, başkasının canının korunmasının vacip oluşuna delil teşkil etmeyecektir.</p>\n\n<p>\n	2- Peygamber&rsquo;den gelen rivayetler:</p>\n\n<p>\n	Peygamber buyurdu ki: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo;</p>\n\n<p>\n	&Ouml;ld&uuml;rmeye ve helak etmeye yardım etmek, her zaman nefsi korumamak anlamına gelmez ya da bu şekilde olması ş&uuml;phelidir.</p>\n\n<p>\n	3- İbn Sinan&rsquo;ın imam Sadık&rsquo;tan (a.s) naklettiği sahih hadis:</p>\n\n<p>\n	İmam Sadık (a.s) sefer esnasında c&uuml;n&uuml;p olan ve yanında az miktarda su bulunan &ouml;yle ki, onunla gus&uuml;l alsa, susuz kalmaktan korkan adam hakkında ş&ouml;yle buyurdu: eğer susuz kalmaktan korkarsa, o sudan bir damla bile zayi etmemeli, toprak ile teyemm&uuml;m almalıdır, toprak bizim i&ccedil;in daha sevimlidir.</p>\n\n<p>\n	Fakihlerden bir kısmı, imam&rsquo;ın (a.s) s&ouml;zlerindeki &ldquo;susuzluk&rdquo; kelimesinin mutlak olduğunu ve başka bir kimsenin de susuzluğunu kapsadığını s&ouml;ylemişlerdir.</p>\n\n<p>\n	4- Halebi&rsquo;nin rivayet ettiği sahih hadis</p>\n\n<p>\n	Halebi diyor ki: İmam Sadık&rsquo;a (a.s) ş&ouml;yle dedim: c&uuml;n&uuml;p olan bir kimsenin yanında az bir su vardır, o suyla gus&uuml;l alırsa susuz kalacağından korkmaktadır, şu halde gus&uuml;l m&uuml; almalı yoksa teyemm&uuml;m m&uuml; etmelidir? Buyurdu: teyemm&uuml;m etmeli, aynı şekilde isterse abdest de alabilir.</p>\n\n<p>\n	Bu rivayetin delil teşkil etmesi &ouml;nceki rivayetlere g&ouml;re daha zayıftır.</p>\n\n<p>\n	5- Semae&rsquo;nin muvassak* hadisi Semae diyor ki: İmam Sadık&rsquo;ın (a.s) sefer esnasında yanında su olan ancak suyun azlığı sebebiyle korkan adam konusunda ş&ouml;yle buyurdu: toprak ile teyemm&uuml;m etsin ve suyunu korusun. &Ccedil;&uuml;nk&uuml; Allah azze ve celle suyu ve yer y&uuml;z&uuml;n&uuml; temizleyici olarak karar kılmıştır.</p>\n\n<p>\n	Bu rivayetin delil teşkil etmesi bizim amacımız a&ccedil;ısından &ouml;nceki iki rivayet karine alınmadan a&ccedil;ık değildir. (*muvassak, R&acirc;visinin akidesi bozuk olmakla beraber haberi tevs&icirc;k edilmiş olandır)</p>\n\n<p>\n	6- Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir rivayeti.</p>\n\n<p>\n	7- Fırat bin Ahnef&rsquo;in imam Sadık&rsquo;tan (a.s) rivayeti:</p>\n\n<p>\n	Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış bir halde diriltir sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.</p>\n\n<p>\n	8- Yardım etmeyle alakalı rivayetler.</p>\n\n<p>\n	9- Canın korunması i&ccedil;in takiyye yapmaya delil teşkil eden rivayetler. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;Takiyye, kanınızı korumanız i&ccedil;in vardır.&rdquo; Ve bu y&ouml;ndeki hadisler.</p>\n\n<p>\n	10-&nbsp; Stoklanmış malın satılmasının gereğine (satmaktan ka&ccedil;ınılması halinde) delalet eden ve bu y&ouml;ndeki hadisler.</p>\n\n<p>\n	Aynı şekilde Cevahir&rsquo;de ş&ouml;yle yazmaktadır: belki de, nafakaların delilleri de bu konuyu desteklemektedir. Fakihler g&uuml;c&uuml; yetmeyen bir kimsenin nafakasını, kendisine yetecek miktarda halk tarafından karşılanmasını vacip olarak g&ouml;rmektedirler.</p>\n\n<p>\n	Başkalarının canının korunmasının vacip oluşunun akli bir gereklilik olduğu s&ouml;ylenebilir; &ccedil;&uuml;nk&uuml; bu işin iyiliğinde akli a&ccedil;ıdan hi&ccedil;bir teredd&uuml;t ve ş&uuml;phe yoktur, tıpkı canın korunmasının vacip oluşu meselesinde ge&ccedil;tiği gibi.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenler fakihlerin s&ouml;zlerinden &ccedil;ıkardığımız delillerdi, bu delillerin başkalarının canının korunmasının vacip olduğuna delil teşkil ettiği s&ouml;ylenebilir, ancak a&ccedil;ıktır ki, eğer bunun delillerini vacip oluşun esası olarak kabul edersek, bu deliller mutlak vacip olduğuna delil teşkil etmez.</p>\n\n<p>\n	<strong>Fakihlerin S&ouml;zleri</strong></p>\n\n<p>\n	Şeyh Tusi Hilaf&rsquo;ta ş&ouml;yle diyor: Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir&hellip;</p>\n\n<p>\n	Şafii diyor ki: O yiyeceği vermek vaciptir ve zorunluluk halindeki kimse, iki halin dışında değildir, ya yiyeceğin bedeli yanında veya kendi şehrinde vardır, ya da onu alacak parası yoktur. O yiyeceği alacak parasının olması halinde, yiyecek sahibinin bedelini almadan o yiyeceği vermesi ona vacip değildir. Eğer yiyeceği alacak parası yok ise, o yiyeceği parasını almadan bağışlamak yiyecek sahibine vaciptir. Bazıları kendi şehrinde o yiyeceği alacak parası olsa da, eğer hali hazırda yiyeceği alacak parası yok ise, o yiyeceği bağışlamak yiyeceğin sahibine vaciptir demişlerdir.</p>\n\n<p>\n	Bizim delilimiz (bağışlamanın vacip olmaması) beraeti zimme (yani kesin bir h&uuml;k&uuml;m olmamasından dolayı sorumluluk getirmeyen şek durumu) olmasıdır ve bunun vacip oluşuna delil gereklidir.</p>\n\n<p>\n	Serair adlı kitapta ş&ouml;yle zikredilmiştir:</p>\n\n<p>\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, o yiyeceği vermek ona vacip değildir, &ccedil;&uuml;nk&uuml; beraeti zimme durumu vardır ve bunun vacip oluşuna delil gereklidir.</p>\n\n<p>\n	Şeyh, Mebsut&rsquo;ta ş&ouml;yle diyor:</p>\n\n<p>\n	Eğer bir kimse başkasının yiyeceğine zorunlu kalırsa, - ki zorunluluk sahibinin &ouml;zelliklerini &ouml;nceki konularda a&ccedil;ıkladık - o yiyeceği vermek yiyeceğin sahibine vaciptir. Peygamber&rsquo;in (s.a.a) şu s&ouml;zleri bunun delilidir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; Denildi ki bu (zorunluluk sahibi) daha layıktır. Zorunluluk sahibi iki hal dışında bulunmaz: ya o yiyeceği alacak parası vardır ya da yoktur. O yiyeceği alabilecek parası varsa, yiyecek sahibine o yiyeceği bağışlamak vacip değildir, eğer bedelini alırsa o başka. &Ccedil;&uuml;nk&uuml; zorunluluk sahibi kimsenin zorluğunu gidermenin o kimse &uuml;zerine vacip olduğunu s&ouml;yledik, bununla birlikte diğerine de zarar vermemeliyiz&hellip;</p>\n\n<p>\n	İbn Berrac ş&ouml;yle diyor:</p>\n\n<p>\n	Bir kimse zorunluluk halinde yiyecek mundar bir şey bulamadı ve başkasına ait olan bir yiyeceği buldu ve onu satın alacak g&uuml;c&uuml; de yok ya da onu satın alacak g&uuml;c&uuml; var ama o yiyeceğin sahibi satmaya yanaşmıyor, ona bir şeyin karşılığında ya da karşılıksız bir şey vermiyor. Şu halde acaba, mecbur kalan kimse o yiyeceği elde etmek i&ccedil;in sahibiyle kavga edebilir mi? Bu sorunun cevabı evettir, yiyecek i&ccedil;in onunla kavga edebilir, &ccedil;&uuml;nk&uuml; zarara karşı kendini bilfiil (bazı n&uuml;shalarda bilakl olarak ge&ccedil;miştir) savunmak vaciptir ve yine Allah Teala&rsquo;nın s&ouml;z&uuml;ne isnaden: &rdquo;kendinizi ellerinizle tehlikeye atmayın&hellip;&rdquo; &Ouml;zellikle de Peygamber&rsquo;in (s.a.a) şu rivayet nakledilmiştir: &ldquo;her kim bir m&uuml;sl&uuml;man&rsquo;ın &ouml;ld&uuml;r&uuml;lmesine bir s&ouml;z ile dahi yardım ederse, kıyamet g&uuml;n&uuml; alnında ş&ouml;yle yazılmış olarak gelir: &ldquo;Allah&rsquo;ın rahmetinden &uuml;midini kesmiş kimse.&rdquo; B&ouml;ylesi bir durumda yardım etmek, &ouml;ld&uuml;rmekten daha &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Allame, Kavaid&rsquo;de ş&ouml;yle diyor:</p>\n\n<p>\n	Eğer &ouml;deyecek bir şeyi varsa ( yani zorunluluk sahibi yemeği satın alacak bir şeye sahipse) ve yiyeceğin sahibi aynı değerde bir karşılık (semenul Misl) talep ederse, onu o yiyeceği bağışlamaya zorlamak vacip değildir, karşılığını &ouml;demek vaciptir.</p>\n\n<p>\n	Ve M&uuml;nteha el Metalib&rsquo;de ş&ouml;yle deniliyor: Eğer bir insan, susamış birine rastlarsa ve bu y&uuml;zden &ouml;lmesinden korkarsa, (abdest i&ccedil;in var olan suyunu) o suyu ona i&ccedil;irmesi ve teyemm&uuml;m etmesi vaciptir. Lakin umumdan bazıları bu s&ouml;ze muhaliftirler.</p>\n\n<p>\n	Bizim delilimiz şudur ki: evvelen, eğer ona su i&ccedil;irirse, onun canını kurtarmış olur ki bu da &ldquo;Her kim de birini (hayatını kurtararak) yaşatırsa&hellip;&rdquo; ayetinin kapsamına girer. ikinci olarak, insanın h&uuml;rmeti, namazdan &uuml;st&uuml;nd&uuml;r. Bu a&ccedil;ıdan eğer namaz kılarken bir kimsenin boğulduğu g&ouml;r&uuml;l&uuml;rse, namazı terk edip onu kurtarmalıdır&hellip; &Uuml;&ccedil;&uuml;nc&uuml; olarak, başkasının canını kurtarmak vaciptir ki bunun telafisi yoktur, her ne kadar abdest almak da vacipse de, teyemm&uuml;m ile telafi edilebilir, abdest yerine teyemm&uuml;m alınabilir.</p>\n\n<p>\n	Şeriatte ş&ouml;yle denmektedir:</p>\n\n<p>\n	Zorunluluk sahibi bir kimse bir başkasının yiyeceğinden yemeye mecbur kalır ve o yiyeceği satın almaya g&uuml;c&uuml; yetmezse, yemek sahibinin o yiyeceği zorunluluk sahibi kimseye bağışlaması vaciptir, &ccedil;&uuml;nk&uuml; bağışlamaktan ka&ccedil;ınması durumunda m&uuml;sl&uuml;man&rsquo;ın &ouml;l&uuml;m&uuml;ne yardım etmiş olacaktır&hellip; ve eğer bu durumda zorunluluk sahibi kimse, bu bağışın karşılığından ka&ccedil;ınırsa, &ccedil;&uuml;nk&uuml; zaruret, yiyecek sahibinin o yiyeceği zorla karşılıksız olarak bağışlatmasına, zorunluluk sahibinin yaşaması i&ccedil;in bağışlanmanın karşılığı kaldırılması sebebiyle izin vermektedir. Eğer yiyeceğin sahibi, değerinden fazla bir şey talep ederse, Şeyh fazla &ouml;demek vacip değildir diyor. Eğer vacip olduğu s&ouml;ylenirse, yine bu iyiliktir, &ccedil;&uuml;nk&uuml; yaşamak i&ccedil;in zaruret durumunda olmak, &ouml;deme yapma zorunluluğunu ortadan kaldırmıştır.</p>\n\n<p>\n	Şehid-i Sani, Muhakkik&rsquo;in teyemm&uuml;m babındaki şu c&uuml;mlesinin &ldquo;Kullanılması halinde susuzluk korkusu&hellip;&rdquo; şerhinde şunları s&ouml;ylemiştir:</p>\n\n<p>\n	Susuzluktan kasıt, ya ferdin kendisi veya ihtirama haiz olan diğer canlardır. Telef olmaları durumunda kanları heder olacaktır, bunlar ister insan olsun isterse hayvan. Hayvan isterse kendisinin olsun, isterse başkasının, her ne kadar hayvanı kesmek i&ccedil;in saklıyor olsa da, o anda o hayvanı kesmeyi d&uuml;ş&uuml;nmemektedir.</p>\n\n<p>\n	Urve&rsquo;nin m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Namazı yarıda kesmek bazen vaciptir, kendi canını korumak ya da ihtirama haiz olan bir başkasının canını korumak, namazı yarıda kesmekten daha &ouml;nemlidir. Yahut şer&rsquo;en korunması vacip olan bir malın korunması daha &ouml;nceliklidir.</p>\n\n<p>\n	Şerayi&rsquo;den aktardığımız rivayetin şerhinde Cevahir&rsquo;in m&uuml;ellifi ş&ouml;yle diyor:</p>\n\n<p>\n	Şeyh, Hilaf&rsquo;ta ve İbn İdris ise Serair&rsquo;de kendilerinden naklolunanların ışığında, zorunluluk sahibine yemeğin bağışlanmasının vacip olması meselesine muhaliftirler ve yemeği bağışlamayı vacip olarak g&ouml;rm&uuml;yorlar. Asli delile g&ouml;re ve yine yiyeceği bağışlamamak, katle yardım etmek olarak g&ouml;r&uuml;lmesi iddiasını kabul etmemişlerdir. &Ouml;te yandan, bir başkasının canının korunması konusunda, hatta yiyeceğini bağışlamasının gerektiği durumda bile sağlam bir delil yoktur. Bunun tek delili icma&rsquo;dır ve icma da b&ouml;ylesi bir durumda yasaktır, şayet b&uuml;t&uuml;n zamanlar ve yerlerde birileri zul&uuml;m ile &ouml;ld&uuml;r&uuml;l&uuml;rse, bunun tersi olması s&ouml;z konusudur. Eğer onların katlinin &ouml;n&uuml;ne malından harcayarak ge&ccedil;ilebiliyorsa, aynı şekilde hastaların tedavileri ve hayatta kalmaları b&uuml;y&uuml;klerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re malı bağışlamaktan &ouml;nceliklidir.</p>\n\n<p>\n	Ancak, zikredilen bu konulardaki hatalar a&ccedil;ıktır ve h&uuml;rmet sahibi m&uuml;minin canının korunması, zaruri ve a&ccedil;ıktır ve konuşmaya bile gerek yoktur. Belki, buna getirilen deliller, nafakalar konusunda ge&ccedil;ti, fakihlerin aciz bir kimsenin nafakasının yetecek kadarının temininin halka vacip olduğunu s&ouml;ylemiştik. Yardım edilmesine delil teşkil eden rivayetlere ek olarak, belki bu meselenin delil gerektirme zorunluluğuna ve delil yerine ge&ccedil;ecek &ouml;zel ispatlara ihtiyacı olmadığı s&ouml;ylenebilir.</p>\n\n<p>\n	Nafakalar bahsinde Cevahir&rsquo;de ş&ouml;yle yazılmıştır: Nafaka &ndash; sadece nafaka olması y&ouml;n&uuml;yle, yoksa muhterem bir canın korunması i&ccedil;in verilen nafaka değil &ndash; şu &uuml;&ccedil; sebepten biri dışında vacip değildir, evlilik, akrabalık ve sahiplik.</p>\n\n<p>\n	M&uuml;stened-i Şia&rsquo;ın yazarı ş&ouml;yle diyor:</p>\n\n<p>\n	İcma&rsquo;en yiyeceğin bir başka kimseye (zorunluluk sahibi olan kimseye) bağışlanması konusunda ş&uuml;phe yoktur. &Ccedil;&uuml;nk&uuml; yiyeceğin bağışlanmasından ka&ccedil;ınılması durumunda, muhterem olan bir canın helak olmasına yardım edilmiş veya ona bir zarar verilmiştir. Yine meşhur rivayetlere g&ouml;re: &ldquo;Bir kimse, ey M&uuml;sl&uuml;manlar diye feryat eden birisini duyduğunda, eğer onun yardımına gitmezse M&uuml;sl&uuml;man değildir.&rdquo; Yine Fırat bin Ahnef&rsquo;in rivayeti: &ldquo;Kendinden ya da bir başkasından elde edeceği şeyle karşılayabileceği halde, bir m&uuml;mini ihtiya&ccedil; duyduğu şeyden men eden her m&uuml;mini, kıyamet g&uuml;n&uuml; Allah Teala y&uuml;z&uuml; kararmış, g&ouml;zleri morarmış, elleri boynunda zincirlenmiş bir şekilde diriltir ve ş&ouml;yle denilir: bu Allah ve resul&uuml;ne ihanet eden kimsedir. Sonra onu ateşe g&ouml;t&uuml;rmeleri emrolunur.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Ayrıca bu konuya delil teşkil eden diğer bir rivayet de vardır.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa Suresi, Ayet 2.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an, c.3 sh.78.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Zubdetul Beyan s.428.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.4 s. 320 &ndash; 322.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 195.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mecmeul Beyan fi Tefsiril Kur&rsquo;an c.5, s.57.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El Mizan fi Tefsiril Kur&rsquo;an c.2 s.64 &ndash; 65.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailuşşia c.19, islamiye baskısı, sh.13.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;stedreki Vesail c.18, sh.216, h.1</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerai&rsquo; el İslam c.3 s.224.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mustedreki Vesail c.3 bab.2 ebvabi kısas fi nefs s.250 h.4, S&uuml;nen ibni Mace c.2, s.134</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cevahirul Fıkh, ibni Berrac s.208</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara Suresi, ayet 173.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide Suresi, ayet 3.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 145.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl Suresi, ayet 115.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; En&rsquo;am Suresi, ayet 119.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi, c.2, s.367.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;stened-i Şia, Neraki, c.15, s.25.</p>\n	</div>\n</div>','İntiharın Haram Oluşu, Kendi Canını ve Başkalarının Canının Korunmasının Farzlığı','','publish','closed','open','','intiharin-haram-olusu-kendi-canini-ve-baskalarinin-caninin-korunmasinin-farzligi-2','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3220',0,'post','',0),(3221,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	Ehl-i Beyt &Ouml;ğretisi 1</p>\n\n<p>\n	En muhteşem sanat eserini bir hayvanın &ouml;n&uuml;ne bırakacak olursanız, bu bir şaheser olsa bile, o hayvanda en k&uuml;&ccedil;&uuml;k bir etki yaratmaz. Şahane bir resim tablosunu taşıyan bir kartonla m&uuml;rekkebe d&uuml;şm&uuml;ş bir karıncanın &uuml;zerinde dolaşarak &ccedil;eşitli anlamsız zikzaklar &ccedil;izdiği bir diğer bir kartonun g&uuml;ve b&ouml;ceği i&ccedil;in aynı değeri taşırlar; ikisin de aynı iştahla yer ve bitirir.</p>\n\n<p>\n	Demek ki, sanatı oluşturan insan olduğu gibi sanatın muhatabı da yine d&uuml;ş&uuml;nme, kavrama ve g&uuml;zelduyuya sahip insandır.</p>\n\n<p>\n	Ancak sanat eserinin oluşturucusu ve muhatabı kimliğini taşıyan insanın sanat eserine karşı tutumu nasıl olmalıdır?</p>\n\n<p>\n	Genelde bir sanat eserine insanlar, bir meşguliyet vesilesi, bakıcıyı kendisine &ccedil;ekerek şaşkınlığa iten, birka&ccedil; dakika veya saat kendisiyle uğraştırarak insandaki g&uuml;zelduyuyu doyuran ve sanat&ccedil;ının toplum ve &ccedil;evre hakkındaki g&ouml;r&uuml;şlerini yansıtan bir olgu olarak bakmaktadırlar.</p>\n\n<p>\n	Doğuda olsun batıda olsun sanat eserini seyredenler sadece i&ccedil;lerinde bir &ccedil;alkantı ve dalgalanmadan başka bir şey hissetmezler. İ&ccedil;inde &ccedil;eşitli &ccedil;er&ccedil;&ouml;p ve kırıntılar bulunan suyla dolu bir havuzu d&uuml;ş&uuml;n&uuml;n bu havuz bir şeyle karıştırdığınızda elbette ki, kısa bir sure i&ccedil;in i&ccedil;indeki, &ccedil;er&ccedil;&ouml;p ve kırıntılar hareket eder ve &ccedil;alkantı meydana gelir. Ama bu kısa bir s&uuml;re sonra tekrar yatışır. Sanat eseri karşısında b&ouml;yle bir tepkinin yalnız insanda ger&ccedil;ekleşmesine rağmen bu ilkel bir reaksiyondan başka bir şey değildir. Maalesef sanat eserlerine d&uuml;şk&uuml;n olanların yanı sıra sanat eserlerini meydana getiren sanatkarlardan bir &ccedil;oğu da bu ilkel reaksiyonu kendilerine hedef olarak se&ccedil;miş durumdalar; bir&ccedil;oğunun gayesi sırf insanları hayret ve şaşkınlığa iterek, onların ilgisini toplamak ve beğenilerini kazanmaktan başka bir şey değildir.</p>\n\n<p>\n	Oysa ki, sanatı tanıyarak sanat eserlerinden ebediyete y&ouml;nelik olan manevi hayat uğruna yararlanmak ve sanat eserlerini v&uuml;cuda getiren &uuml;st&uuml;n yeteneklerin yaratıcısını tanımaya &ccedil;alışmak sanata daha bir y&uuml;celik kazandırır ve onu ge&ccedil;ici duygulara doyurmak i&ccedil;in kullanılan &ouml;nemsiz bir ara&ccedil; olmaktan kurtarır.</p>\n\n<p>\n	Sanat insanın &uuml;st&uuml;n yeteneklerini ortaya koyması, insandaki g&uuml;zelliği ve y&uuml;ce ger&ccedil;ekleri g&ouml;zlemlemeye olan aşkı ifade etmesi y&ouml;n&uuml;nde tamamen insani bir olgudur. Bu y&uuml;zden de bazıları sanatın her t&uuml;r&uuml;n&uuml; benimseyerek sanat i&ccedil;in sanat fikrini desteklemişlerdir. Ama bunlara şu ger&ccedil;eği hatırlatmak gerekir ki sanatın y&uuml;ce insani yeteneklerin ifadesi olması onun insanlık dışı &ccedil;irkin heves ve arzulara bir ara&ccedil; olarak kullanılmasını &ouml;nlemez. İnsanın y&uuml;celmeye olan &ouml;zleminin ve y&uuml;ce insani yeteneklerin ifadesi olan sanatın bu hayvani hevesler uğruna kullanılması her şeyden &ouml;nce sanata&nbsp; yapılan bir ihanettir.</p>\n\n<p>\n	Sanatın batıdaki bu g&uuml;nk&uuml; &ccedil;&ouml;k&uuml;ş&uuml;, bilindiği &uuml;zere erkekle kadının cinsel ilişkilerinin bir bardak su i&ccedil;mek haddinde bayağılaşmasıyla başlamıştır. Milyarlarca para, milyonlarca kişinin en değerli sermayeleri olan zamanları ve fikri &ccedil;abalar sanat adına insandaki cinsel duygu ve istekleri alevlendirmek yolunda harcanmaktadır; sanat adına nice filim, fotoğraf, roman vb. &ccedil;alışmalar bu sahada hizmete alınmış durumdadır. Biri &ccedil;ıkıp da bunlara &ldquo;Cinsel istek ve g&uuml;&ccedil; zaten yeterince insanda g&uuml;&ccedil;l&uuml;d&uuml;r bunun sanatla g&uuml;&ccedil;lendirmeye gerek yoktur; bunun daha da takviye etmeye &ccedil;alışmak onun normal &ccedil;ığırından &ccedil;ıkarıp insanın cinsel &ccedil;ılgınlığa s&uuml;r&uuml;klenmesine neden olur.&rdquo; diyememektedir.</p>\n\n<p>\n	&ldquo;Normal bir baş ağrısı i&ccedil;in hazırlanmış bir ilacın ancak uzmanların denetiminde &ccedil;eşitli tahlil ve kontrollerden ge&ccedil;tikten sonra &uuml;retilip satılmasına m&uuml;saade ediyor ve bu alandaki kısıtlamaların insanın &ouml;zg&uuml;rl&uuml;ğ&uuml; ile &ccedil;elişmediğini s&ouml;yl&uuml;yorsunuz da neden insanın ruh y&ouml;n&uuml;n&uuml; ilgilendiren konularda herkesin her t&uuml;rl&uuml; m&uuml;dahalesine g&ouml;z yumuyorsunuz?!&rdquo; deme cesaretini bulan ka&ccedil; aydın ve sanatkar vardır?</p>\n\n<p>\n	&nbsp;İnan&ccedil; ve ifade &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n &ouml;nemini biz de kabul ediyoruz. Ama bize g&ouml;re insanın rasyonel ve manevi hayat hakkı dehanın yanardağından akan yakıcı maddeler tarafından yakılıp k&uuml;le &ccedil;evrilmesine izin verilmeyecek derecede değerli ve kutsaldır.</p>\n\n<p>\n	&nbsp;</p>','İnsan ve Sanat','','publish','closed','open','','insan-ve-sanat','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3221',0,'post','',0),(3222,1,'2020-05-08 13:19:01','2020-05-08 10:19:01','<p style=\"text-align: right;\">\n	Rıza Sadr/Ehl-i Beyt &Ouml;ğretisi 1</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir elime g&uuml;neşi bir elime ayı yerleştirecek olsanız dahi ben insanları hak inanca davet etmekten vazge&ccedil;mem diyen Peygamber, diğer M&uuml;sl&uuml;manlarla birlikte her şeylerinden ge&ccedil;erek Mekke&rsquo;den Medine&rsquo;ye hicret neticesinde o da bu inancı paylaşan diğer M&uuml;sl&uuml;manlar gibi sıkıntı &ccedil;ekiyor ve hatta bazen yemek i&ccedil;in bile bir şey bulamıyor ve a&ccedil;lık &ccedil;ekiyorlardı. G&uuml;nler ge&ccedil;iyor ama karınlarını doyuracak bir par&ccedil;a ekmek bulamıyorlardı. Buğday ekmeği uzun zamandır ortalıkta bulunamaz olmuştu. Son zamanlarda arpa ekmeği de artık zor bulunuyordu.</p>\n\n<p>\n	A&ccedil;lık sıkıntısı g&uuml;nden g&uuml;ne artmaktaydı ve Peygamber hanedanı, sabretmekte, yılmamaktaydı.</p>\n\n<p>\n	Tatlı tebess&uuml;mler Peygamber&rsquo;in m&uuml;barek dudaklarından yine eksik olmuyordu, nurlu y&uuml;z&uuml; hen&uuml;z beşuştu. Onu yakından tanımayan kimse, kendisinin ve ailesinin a&ccedil;lıkla baş başa olduğunu fark edemezdi. Olaylara y&uuml;zeysel bakan cahiller, y&uuml;ce Peygamber&rsquo;in b&ouml;yle bir vaziyete bulunmasını bir t&uuml;rl&uuml; kavrayamıyorlardı.</p>\n\n<p>\n	Peygamber i&ccedil;in &ccedil;ok zor ve dayanılmaz olan, muhta&ccedil; insanların kendisine &uuml;mitle uzanan elleriydi. &Ccedil;aresiz insanlar Rahmet Peygamber&rsquo;inin kendilerine yardım ve merhamet eli uzatmasını umuyorlardı.</p>\n\n<p>\n	Bazen a&ccedil;lık onun m&uuml;barek v&uuml;cuduna&nbsp; o kadar &ccedil;ok etki yapıyordu ki, karnı sırtına yapışacak oluyordu ve o karnına taş bağlıyordu.</p>\n\n<p>\n	Ancak o y&uuml;ce insan bu sıkıntıları hi&ccedil; &ouml;nemsemiyordu.</p>\n\n<p>\n	Onun zarif ruhunu inciten, ailesinin a&ccedil;lığı, ashabının a&ccedil;lığı ve kendisinden yardım dileyenlerin durumuydu. Bu duruma rağmen kimse onun kapısından &uuml;mitsiz d&ouml;nm&uuml;yordu. Onun y&uuml;celiği ve şefkati muhta&ccedil; birinin kendi kapısından&nbsp; eli boş d&ouml;nmesine izin vermiyordu.</p>\n\n<p align=\"center\">\n	**&nbsp;&nbsp; **&nbsp;&nbsp; **</p>\n\n<p>\n	Peygamber ikindi namazını kılmıştı. Duvarları kerpi&ccedil; ve &ccedil;amurla y&uuml;kseltilmiş olan camide oturuyordu. Caminin &uuml;st&uuml; hurma lif ve yapraklarıyla &ouml;rt&uuml;lm&uuml;şt&uuml;. Bu &ccedil;atı, namaz kılanları g&uuml;neşten korumaya yarıyordu ama yağmurun ge&ccedil;mesine engel değildi. Caminin direkleri de hurma ağa&ccedil;larındandı.</p>\n\n<p>\n	Peygamber, ashabıyla oturduklarında yuvarlak halka şeklinde otururlardı, kendisi başkalarından se&ccedil;ilmezdi. Yabancı biri meclislerine girdiğinde, Peygamber&rsquo;in kim olduğunu sormak zorunda kalırdı.</p>\n\n<p>\n	Sa&ccedil;ı başı dağınık, toz toprak i&ccedil;inde ve solgun &ccedil;ehreli bir ihtiyar camiye girdi. &Uuml;zerinde eskice bir elbise vardı. Artık ayakta duramayacak kadar yorgun ve bitkindi. Her halinden uzun bir yol kat ederek kendini buraya ulaştırdığı belliydi.</p>\n\n<p>\n	Allah&rsquo;ın şefkatli el&ccedil;isi sıcak bir tebess&uuml;mle halini sordu. Sefil yaşlı nefes nefese perişan halini kısaca ş&ouml;yle ifade etti: A&ccedil;ım, &ccedil;ıplağım, kimsesizim.</p>\n\n<p>\n	Allah resul&uuml; buyurdu ki: Benim elimde bir şey bulunmamakta, fakat hayrın yolunu g&ouml;stermek onu yapmak gibidir. Git kızım Fatıma&rsquo;ya.</p>\n\n<p>\n	Ardından Bilal&rsquo;e y&ouml;nelerek ş&ouml;yle buyurdu: Onu Fatıma&rsquo;ya g&ouml;t&uuml;r. Fatıma&rsquo;nın evi caminin yanı başındaydı, kapısı camiye a&ccedil;ılmaktaydı. Bu kısa yolu y&uuml;r&uuml;menin yaşlı adam i&ccedil;in zahmeti yoktu. Ancak Fatıma &uuml;&ccedil; g&uuml;nd&uuml;r kocası Ali ve evlatlarıyla birlikte ekmek bulamamışlardı, onlar da a&ccedil;tılar.</p>\n\n<p>\n	Zavallı yaşlı adam az bir dinlenmeyle biraz g&uuml;&ccedil; kazanmıştı. Bilal&rsquo;le birlikte Fatıma&rsquo;nın kapısına geldiler. Selam vererek: &ldquo;Ey Peygamber hanedanı!&rdquo; dedi, &ldquo;Sizler meleklerin uğradıkları insanlarısınız. Cebrail Allah&rsquo;ın kitabını sizin evinize indirmiştir.&rdquo;</p>\n\n<p>\n	Evden bir ses selamını alarak &ldquo;Siz kimsiniz ve nerelisiniz?&rdquo; diye sordu.</p>\n\n<p>\n	Ben kimsesiz bir Arabım zorluktan, sıkıntıdan ka&ccedil;ıp gelmişim, senin babana sığınmışım. Karnım a&ccedil;, v&uuml;cudum elbisesizdir, bana acı ki Allah da sana acısın.</p>\n\n<p>\n	&nbsp;Peygamber kızı Fatıma&rsquo;nın boynunda bir gerdanlık vardı ki amcasının kızı Hemze hediye etmişti. Hemen onu boynundan &ccedil;ıkardı ve yaşlı adama verip, &ldquo;Bunu al g&ouml;t&uuml;r sat, umulur ki, Allah sana daha iyisini nasip eder,&rdquo; dedi.</p>\n\n<p>\n	Sefil yaşlı Fatıma&rsquo;nın evinden d&ouml;nd&uuml;, g&ouml;zleri parlamaktaydı, &ccedil;ehresi neşeliydi, solgun g&ouml;r&uuml;n&uuml;m&uuml; değişmişti</p>\n\n<p>\n	Allah&rsquo;ın el&ccedil;isi hen&uuml;z camideydi, ashabı da onun huzurundaydılar. Ali&rsquo;nin hanımının ve &ccedil;ocuklarının a&ccedil;lık i&ccedil;erisinde olduklarını herkes biliyordu. Herkes merakla, yaşlı adamın neden b&ouml;yle sevin&ccedil;li olduğunu Fatıma&rsquo;nın ona nasıl davrandığını &ouml;ğrenmek istiyorlardı.</p>\n\n<p>\n	&Ccedil;abuk d&ouml;nmek yeis alametidir, ama yaşlı adamın dudaklarındaki g&uuml;l&uuml;mseme başarı belirtisiydi. Yaşlı adamın Peygamber&rsquo;e hitaben ağzından &ccedil;ıkan s&ouml;z b&uuml;t&uuml;n merakları giderdi: Ya Resulellah! Kızın gerdanlığını, satmam i&ccedil;in bana verdi.</p>\n\n<p>\n	Bu s&ouml;z&uuml;n maksadı gerdanlığı, satmak i&ccedil;in izin istemek miydi yoksa onu satışa sunmak mıydı bilinmedi. &Ccedil;&uuml;nk&uuml; y&uuml;ce peygamber hemen yanıtladı: Sat onu. Onu sana Adem&rsquo;in kızlarının hanımefendisi olan kızım Fatıma bağışlamış olduğu halde, Allah ondan sana bir hayır sağlamaz mı?&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden ashabın i&ccedil;inden birisi ayağa kalktı. O boyu uzun, y&uuml;z&uuml; buğday rengi bir erkekti. Onun dimdik v&uuml;cudu ve geniş omuzları yaşlı adamın dikkatini &ccedil;ekti. Ona doğru baktı. G&ouml;rd&uuml; ki sa&ccedil;ları d&ouml;k&uuml;lm&uuml;ş, sadece biraz sa&ccedil; başının &ouml;n kısmında, biraz da başının arka kısmında kalmıştı. &Ccedil;ok &ccedil;ile &ccedil;ekmiş birisi olduğu belliydi.</p>\n\n<p>\n	Yaşlı adam onu tanımadı, ni&ccedil;in ayağa kalktığını da bilmiyordu. Ancak yaranların hepsi onu tanıyorlardı; onun parlak ge&ccedil;mişinden haberdardılar.</p>\n\n<p>\n	Onlar, aralarında hi&ccedil; kimsenin onun kadar hak yolunda &ccedil;ile &ccedil;ekmemiş olduğunu bilmekteydiler. Hen&uuml;z de zalimlerin &ccedil;ektirdiği işkencelerin izleri v&uuml;cudunda belliydi.</p>\n\n<p>\n	Onlar bu adamın ailesi İslam&rsquo;a ilk girenlerden olduğunu bilmekteydiler. İslam hen&uuml;z zayıftı ve insanlar hen&uuml;z İslam&rsquo;dan ka&ccedil;tıkları bir d&ouml;nemde İslam&rsquo;a giren birisi kendisini tehlikeye atmış sayılırdı. İslam&rsquo;a ilk girenler zayıf ve zul&uuml;m altında ezilen insanlardı. Kureyş&rsquo;in efendileri, g&uuml;&ccedil;l&uuml;leri olanca g&uuml;&ccedil;leriyle onlara işkence ve eziyet ediyorlardı.</p>\n\n<p>\n	Peygamber&rsquo;in ashabı biliyordu ki, bu aile ne zul&uuml;mler g&ouml;rd&uuml;ler, ne işkenceler tattılar ve ne kurbanlar verdiler. Ammar&rsquo;ın anne ve babası, Allah yolunda&nbsp; şehit edilen ilk kadın ve ilk erkekti. Ebu Cehil, g&uuml;&ccedil;s&uuml;z aileyi, Hicaz&rsquo;ın kızgın ateşinde iyice yakıcı hale gelmiş kumların &uuml;zerine yatırtıp, &uuml;stlerine kocaman taşlar koydurtuyordu. B&ouml;ylelikle onları Allah&rsquo;tan ve Allah&rsquo;ın el&ccedil;isinden el &ccedil;ekmeye zorluyordu. Onları o kadar kırba&ccedil;lıyordu ki, v&uuml;cutlarının eti etrafa sı&ccedil;rıyordu. Zalim Ebucehil&rsquo;in &ouml;fkesi iyice alevlenince eline bir mızrak alıp Ammar&rsquo;ın annesinin bedenine sapladı ve o imanlı kadını şehit etti. Sonra Ammar&rsquo;ın babası Yasir&rsquo;i şehit etti. Ammar&rsquo;ın kardeşi Abdullah&rsquo;ı da evin &uuml;zerinden aşağı attı. Bu gencin de bedeni kırılıp ezildi ve şehadete ulaştı.</p>\n\n<p>\n	G&uuml;neşin sıcağında işkence halinde olan Ammar b&uuml;t&uuml;n bu cinayetleri kendi g&ouml;zleriyle g&ouml;r&uuml;yor, anne babasına yapılanları seyrediyor ve sıranın kendisine gelmesini bekliyordu.</p>\n\n<p>\n	Bu sırada deriden yapılmış b&uuml;y&uuml;k bir kap getirdiler. Onu suyla doldurup, Ammar&rsquo;ın yaralı bedenini suyun i&ccedil;ine soktular ve yerde s&uuml;r&uuml;kleyerek, itip kaktılar. Bazen de kafasını tutup suya daldırmaktaydılar. B&uuml;t&uuml;n bunlara rağmen Ammar direniyordu.</p>\n\n<p>\n	Şimdi o siyah g&uuml;nlerin &uuml;zerinden yıllar ge&ccedil;miş&nbsp; ama hen&uuml;z de en b&uuml;y&uuml;k iftihar madalyaları mesabesinde olan işkence izleri Ammar&rsquo;ın v&uuml;cudundan silinmemişti.</p>\n\n<p>\n	Resulullah&rsquo;ın&nbsp; Ammar&rsquo;a karşı &ouml;zel bir l&uuml;tuf ve sevgisi vardı. M&uuml;sl&uuml;manlar arasında da &ouml;nemli bir makama sahipti. Herkes ona farklı bir saygı g&ouml;z&uuml;yle bakıyordu. Yerinden kalktığında g&ouml;zler ona dikilmişti. Acaba ne yapacaktı ve ne diyecekti?</p>\n\n<p>\n	Ammar arz etti ki: Ya Resulellah! Bu gerdanlığı satın almama izin veriyor musunuz? Peygamber: &ldquo;Satın al ve herkes seninle birlikte onu satın almada ortak olsa Allah onu cehennemine sokmayacaktır&rdquo; dedi.</p>\n\n<p>\n	&nbsp;Ammar yaşlı adama d&ouml;nerek: Gerdanlığı ka&ccedil;a satıyorsun? diye sordu.</p>\n\n<p>\n	Yaşlı adam dedi ki: Beni doyuracak miktar ekmek ve et, beni giyindirecek elbise ve beni evime ulaştıracak dirheme.</p>\n\n<p>\n	Ammar: &ldquo;Sana sekiz bin dinar altın, iki y&uuml;z dirhem g&uuml;m&uuml;ş, bir Yemen kumaşı ve seni evine ulaştıracak bir merkep vereceğim ve a&ccedil;lığını giderecek miktarda ekmek ve et vereceğim&rdquo; dedi.</p>\n\n<p>\n	Yaşlı adam Ammar&rsquo;ın bu c&ouml;mert&ccedil;e teklifinden dolayı şaşırıp kalmıştı: &ldquo;Ey yiğit, dedi &ldquo;sen ne kadar c&ouml;mertsin!&rdquo; Ammar ve yaşlı adam camiden &ccedil;ıktılar.</p>\n\n<p align=\"center\">\n	**&nbsp; **&nbsp; **</p>\n\n<p>\n	Bu zavallı yaşlı adamın Peygamber&rsquo;in huzuruna &uuml;&ccedil;&uuml;nc&uuml; gelişiydi. Her defasında hali eskisinden iyi olarak d&ouml;n&uuml;yordu. Şimdi de karnı tok, Yemen kumaşından bir elbise giyinmiş, bir&ccedil;ok altın ve g&uuml;m&uuml;ş elde etmişti ve Peygamber&rsquo;e hitap ederek ş&ouml;yle dedi: &ldquo;Ya Resulellah a&ccedil;tım karnımı doyurdun, &ccedil;ıplaktım giydirdin, zavallıydım beni bu halden kurtardın, annem babam sana feda olsun!</p>\n\n<p>\n	Ardından elini duaya a&ccedil;tı ve ş&ouml;yle dedi: Allah&rsquo;ım! Senden başkasına ibadet etmiyorum. Rızkı veren sensin. Allah&rsquo;ım! Fatıma&rsquo;ya &ouml;yle bir m&uuml;kafat ver ki hi&ccedil;bir g&ouml;z g&ouml;rmemiş ve hi&ccedil;bir kulak duymamış olsun.</p>\n\n<p>\n	Peygamber amin! dedi.</p>\n\n<p>\n	&nbsp;Sonra ashaba d&ouml;nerek ş&ouml;yle buyurdu: Allah Fatıma&rsquo;ya şunları vermiştir: Ben Fatıma&rsquo;nın babasıyım ve Fatıma&rsquo;nın babası gibi bir baba yoktur. Ali Fatıma&rsquo;nın kocasıdır&nbsp; ve Ali olmasaydı Fatıma&rsquo;ya koca olabilecek birisi olmazdı. Allah Hasan ile H&uuml;seyin&rsquo;i Fatıma&rsquo;ya vermiştir ki, cennet ehlinin efendileridir ve onlar gibi insan bulunamaz.</p>\n\n<p>\n	Cebrail bana bildirdi ki: Fatıma D&uuml;nyadan g&ouml;&ccedil;&uuml;p, toprağa verildiğinde iki melek kabrine gelip ona soracaklar ki: Tanrın kimdir? Fatıma diyecek: Benim tanrım Allah&rsquo;tır. Soracaklar ki senin peygamberin kimdir? Diyecek ki: Babamdır. Soracaklar ki imamın kimdir? Diyecek: İmamım, şu kabrimin başında duran Ali Bin Ebi Talib&rsquo;tir. Ammar kutsal gerdanlığı miske s&uuml;rd&uuml; ve bir Yemen kumaşına sarıp k&ouml;lesine vererek dedi ki: Git Resulullah&rsquo;ın huzuruna, bu gerdanlığı ve seni o Peygamber&rsquo;e bahşediyorum.</p>\n\n<p>\n	K&ouml;le Peygamber&rsquo;in huzuruna vardı ve efendisinin mesajını kainatın efendisine iletti. Peygamber buyurdular ki: Git kızım Fatıma&rsquo;ya, seni ve gerdanlığı ona bahşettim.</p>\n\n<p>\n	K&ouml;le Peygamber kızının yanına vardı, babasının s&ouml;z&uuml;n&uuml; iletti. Fatıma gerdanlığı aldı ve k&ouml;leye ş&ouml;yle dedi: Git, seni Allah yolunda azat ediyorum. K&ouml;le sevin&ccedil;liydi; g&uuml;l&uuml;yordu. Kendisine ni&ccedil;in g&uuml;ld&uuml;ğ&uuml;n&uuml; sordular. Ş&ouml;yle yanıtladı: Beni g&uuml;ld&uuml;ren bu gerdanlıktır; ne kadar bereketliymiş! A&ccedil;, &ccedil;ıplak ve &ccedil;aresiz birini doyurdu, giyindirdi, binek sahibi yaptı ve zenginleştirdi; bir k&ouml;leyi de azat etti ve sonu&ccedil;ta yine kendisi eski yerine d&ouml;nd&uuml;.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Bereketli Gerdanlık','','publish','closed','open','','bereketli-gerdanlik','','','2020-05-08 13:19:01','2020-05-08 10:19:01','',0,'http://islamex.com/?p=3222',0,'post','',0),(3223,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h6 style=\"text-align: right;\">\n	İsmail Derya/Ehli Beyt &Ouml;ğretisi 1-2</h6>\n\n<p>\n	G&uuml;zel y&uuml;zl&uuml; &ccedil;ocuk, teyzesinin kucağına oturmuş, onun yaşlı g&ouml;zlerine bakıyordu...</p>\n\n<p>\n	Neden ağlıyordu teyzesi?</p>\n\n<p>\n	A&ccedil; mıydı yoksa?</p>\n\n<p>\n	Susuz muydu?</p>\n\n<p>\n	Hayır,ne a&ccedil;tı ne susuzdu.</p>\n\n<p>\n	Teyzesi yaşlı g&ouml;zlerle ikide bir ona sarılıp &ouml;p&uuml;yor, hasretle kokluyor, bağrına basıyordu.</p>\n\n<p>\n	Teyzesinin g&ouml;zyaşlarıyla ıslanan yanağını sildi.</p>\n\n<p>\n	Kadıncağız, kucağındaki &ccedil;ocuğa pek d&uuml;şk&uuml;n g&ouml;r&uuml;n&uuml;yordu. Onu&nbsp; &ouml;p&uuml;p kokladık&ccedil;a h&uuml;zn&uuml; artıyor, bahar bulutu gibi ağlıyordu.</p>\n\n<p>\n	Birden, g&ouml;zleri g&uuml;lmeye başladı.</p>\n\n<p>\n	Bir kurtuluş yolu bulmuştu galiba.</p>\n\n<p>\n	Artık ağlamıyordu, ansızın g&ouml;zyaşları kesilivermişti.</p>\n\n<p>\n	Bu &ccedil;ocuk kızkardeşinin emanetiydi. &Ccedil;ok seviyordu onu. Gece g&uuml;nd&uuml;z pervaneler gibi etrafında d&ouml;ner durur, bir an olsun yanından ayırmazdı.</p>\n\n<p>\n	Oysa şimdi ayrılık zamanı gelip &ccedil;atmıştı işte.</p>\n\n<p>\n	Artık b&uuml;t&uuml;n kalbiyle sevdiği yeğeninden ayrılması gerekiyordu.</p>\n\n<p>\n	Ve bu ayrılık onun i&ccedil;in &ccedil;ok zordu.</p>\n\n<p>\n	Kendi &ccedil;ocuğu olmadığı i&ccedil;in&nbsp; babası onu getirip kendisine verdiğinde &ccedil;ok sevinmiş, itina g&ouml;stermiş, bir anne gibi bağrına basıp b&uuml;y&uuml;tm&uuml;şt&uuml; onu.</p>\n\n<p>\n	Ve şimdi babası gelip &ccedil;ocuğunu istiyordu haklı olarak.</p>\n\n<p>\n	&quot;Erkek &ccedil;ocuk babasının elinde yetişmeli&quot; diyordu.</p>\n\n<p>\n	Bu &ccedil;ocuk i&ccedil;in eğitim ve &ouml;ğretim zamanı gelip &ccedil;atmıştı ve onun i&ccedil;in babasından daha iyi bir &ouml;ğretmen olamazdı.</p>\n\n<p>\n	&Ccedil;ocuğu babasına g&ouml;t&uuml;rmeye hazırlanan teyzesi, onu bir yıl daha kendi yanında alıkoyabilmek i&ccedil;in son bir &ccedil;are bulmuştu.</p>\n\n<p>\n	Bu &ccedil;ocuğa tutkundu &ccedil;&uuml;nk&uuml;. Onsuz edemezdi.</p>\n\n<p>\n	Onların aile mirası olan kıymetli m&uuml;cevherlerle s&uuml;sl&uuml; soy kemerini getirip g&ouml;mleğin altından &ccedil;ocuğun beline bağladı.</p>\n\n<p>\n	Sonra da elinden tutup babasının evine g&ouml;t&uuml;rd&uuml; onu.</p>\n\n<p>\n	Hz. Yakub hasretle yavrusuna sarılmış ve k&uuml;&ccedil;&uuml;k Yusuf&#39;unu &ouml;p&uuml;p koklamaya başlamıştı.</p>\n\n<p>\n	Yusuf da babasının kollarında pek mutluydu şimdi.</p>\n\n<p>\n	Ama bu mutluluk uzun s&uuml;rmedi.</p>\n\n<p>\n	Teyzesi telaşla geri d&ouml;nm&uuml;şt&uuml;...</p>\n\n<p>\n	Hz. Yakub (a.s)&#39;ın soru dolu bakışlarıyla karşılaşınca &quot;Aile mirasımız olan kemer kaybolmuş&quot; dedi kekeleyerek, &quot;Yusuf almış olmasın? &Ccedil;ocuk ya, belki hoşuna gitmiş, alıp saklamıştır?!&quot;</p>\n\n<p>\n	Hz. Yakub Yusuf (a.s)&rsquo;ı sessizce yere koydu.</p>\n\n<p>\n	&Uuml;zerini aradılar.</p>\n\n<p>\n	Kemer, g&ouml;mleğinin altından beline bağlanmıştı!..</p>\n\n<p>\n	Odadakiler bir an suskunlukla birbirlerine baktılar.</p>\n\n<p>\n	Hz. Yakub (a.s) meseleyi anlamış, ama hi&ccedil; sesini &ccedil;ıkarmamayı yeğlemişti.</p>\n\n<p>\n	Şefkatli g&ouml;zlerle Yusuf&#39;un teyzesine baktı.</p>\n\n<p>\n	Kadıncağız hem ağlıyor, hem &quot;&Ccedil;ocuk işte, zararı yok&quot; diyordu, &quot;Ama bende biraz daha kalsa b&ouml;yle şeyler yapmayacaktır...&quot;</p>\n\n<p>\n	&Ccedil;ocuğun cezalandırılmasını ister gibiydi...</p>\n\n<p>\n	Bu d&uuml;nyadaki ilk yargılama değildi elbet; ama Yusuf (a.s) hen&uuml;z k&uuml;&ccedil;&uuml;k bir &ccedil;ocuktu ve bir hata işlese bile &ccedil;ocukları yargılamazlardı...</p>\n\n<p>\n	Kaldı ki Yusuf (a.s) hata da işlememiş, hırsızlıkta yapmamıştı.</p>\n\n<p>\n	Bir &ccedil;ocuğa iftira atmaksa &ccedil;ok b&uuml;y&uuml;k bir g&uuml;nahtı.</p>\n\n<p>\n	Hz. Yakub (a.s) hal&acirc; susuyor, kadıncağızın ne yapacağını merak ediyordu.</p>\n\n<p>\n	Ve kadıncağız hemencecik kararını verdi. Şikayet&ccedil;i, kadı oldu ve masum bir yavrucağın su&ccedil;lu olduğuna karar vererek onu kucağına alıp &ouml;p&uuml;p koklayarak g&ouml;t&uuml;rd&uuml;!..</p>\n\n<p>\n	O &ccedil;ağlarda topluma Hz. Halil İbrahim (a.s)&rsquo;in dini egemendi.</p>\n\n<p>\n	Ve bu dinin kurallarında &quot;hırsızlık yapan bir insanın, mal sahibinin yanında kalıp bir yıl s&uuml;resince ona k&ouml;lelik yapması&quot; &ouml;ng&ouml;r&uuml;l&uuml;yordu!.</p>\n\n<p>\n	Baba, oğlunu savunamadı, bu g&ouml;stermelik mahkeme kararına acıyla g&uuml;l&uuml;mseyerek teslim oldu.</p>\n\n<p>\n	Teyzesi istediğine ulaşmanın mutluluğuyla Yusuf&#39;u kucaklayıp g&ouml;t&uuml;rd&uuml;.</p>\n\n<p>\n	İnsanlık tarihi varlığından itibaren bu t&uuml;r yargılamalara fazlasıyla şahit olmuştur. B&ouml;ylece k&uuml;&ccedil;&uuml;k Yusuf bir yıl daha teyzesinde kaldı.</p>\n\n<p>\n	Teyzesi g&uuml;nah işlemiş, ona zulmederek sevgisini g&ouml;stermişti.</p>\n\n<p>\n	Yusuf, k&ouml;le gittiği evin efendisi, teyzesi ise onun&nbsp; k&ouml;lesiydi. Kadıncağız onun etrafında pervaneler misali d&ouml;n&uuml;yor, biricik Yusuf&#39;unun bir dediğini iki etmiyordu.</p>\n\n<p>\n	Onu nasıl &uuml;zebilirdi ki, devranın en temiz, en se&ccedil;kin, en n&acirc;dide insanına iftira atmış, ona bir yıl daha hizmet edebilmek i&ccedil;in onu hırsızlıkla su&ccedil;lamıştı!..</p>\n\n<p>\n	Sevgi, aşk ve tutku neler yaptırmaz ki insana!.. Seveni deli eder, sevdiği i&ccedil;in akla gelmedik delilikleri yapar.</p>\n\n<p>\n	Seven, sevdiğinin k&ouml;lesidir artık.</p>\n\n<p>\n	Sevilen ise sultan...</p>\n\n<p>\n	Yusuf k&ouml;le olarak gittiği bu evde sultandı..</p>\n\n<p>\n	G&uuml;zellik elbette iyi bir şeydir, kim demiş g&uuml;zellik k&ouml;t&uuml;d&uuml;r diye? Ama her zaman g&uuml;zellik mutluluk getirmiyor işte... Kimi zaman başına bel&acirc; da olabiliyor, g&uuml;zelin g&uuml;zelliği...</p>\n\n<p>\n	G&uuml;zelliği y&uuml;z&uuml;nden başına gelmedik belalar kalmayan nice insanlar vardır d&uuml;nyada...</p>\n\n<p>\n	Yusuf da bu g&uuml;zellerden biridir işte.</p>\n\n<p>\n	Hem de g&uuml;zeller g&uuml;zeli...</p>\n\n<p>\n	Ve il&acirc;hi terbiye okulunun b&uuml;t&uuml;n insanlığa &ouml;rnek olarak se&ccedil;tiği bu model, g&uuml;zelliğin b&uuml;t&uuml;n boyutlarını b&uuml;t&uuml;n yan etkileriyle birlikte de insanlığa sunması a&ccedil;ısından olağan&uuml;st&uuml; bir ibret tablosudur.</p>\n\n<p>\n	Bu tablonun ressamı, Allah Teal&acirc;&#39;nın&nbsp; &quot;tevekk&uuml;l melekesi&quot;, &quot;samimi iman&quot; ve &quot;iffet ve şeref&quot;tir.</p>\n\n<p>\n	Hz. Yusuf (a.s) b&uuml;t&uuml;n bunların timsaliydi.</p>\n\n<p>\n	Ve Hz. Yusuf (a.s) nice belalara, minnetlere katlanarak &quot;Yusuf&quot; olduğunu ispatlamış ve Rabbinin &ccedil;etin ama g&uuml;zel sınavlarından alnının akıyla &ccedil;ıkmayı başararak b&uuml;t&uuml;n bir insanlığa ebed&icirc; &ouml;rneklerden biri olarak sunulma şerefine kavuşmuştur.</p>\n\n<p>\n	Ve Hz. Yusuf (a.s) ne &ccedil;ektiyse g&uuml;zelliğinden &ccedil;ekmişti... G&uuml;zelliği&nbsp; başına &ccedil;ok işler a&ccedil;mış ve &ccedil;ocuk yaşta k&ouml;leliğin acısını tatmıştır. Bu g&uuml;zellik onu anne ve baba sevgisinden mahrum bırakmıştır.</p>\n\n<p>\n	Ve g&uuml;zellik, &ccedil;ocukluk yıllarından başlayarak &ouml;mr&uuml;n&uuml;n sonuna kadar hi&ccedil; beklenmedik s&uuml;rprizlerle karşılaştırdı Hz. Yusuf&#39;u... Acı ve tatlı, ama &ccedil;oğu acı hatıralar yazdırdı Yusuf&#39;un kaderine...</p>\n\n<p>\n	2. B&ouml;l&uuml;m</p>\n\n<p>\n	Bir yıllık k&ouml;lelik devri de &ccedil;abucak bitiverdi; Yusuf i&ccedil;in&nbsp; sultandan farksız ge&ccedil;en k&ouml;lelik devri g&ouml;z a&ccedil;ıp kapayıncaya kadar sona erdi ve k&uuml;&ccedil;&uuml;k Yusuf, babasının evine gelip kendisini onun şefkatli kollarına attı Babası da &ccedil;ok seviyordu Yusuf&#39;u.</p>\n\n<p>\n	Y&uuml;z&uuml; g&uuml;zel, &ouml;z&uuml; g&uuml;zeldi Yusuf&rsquo;un...</p>\n\n<p>\n	Fiziki yapısı fevkal&acirc;de alımlı, inanılmayacak kadar yakışıklı bir insandı ve bir o kadar da iyi ahlaklı, mert, sevecen, cana yakın ve d&uuml;r&uuml;stt&uuml;.</p>\n\n<p>\n	Onu sevmemek m&uuml;mk&uuml;n m&uuml;yd&uuml; hi&ccedil;?..</p>\n\n<p>\n	Y&uuml;z&uuml; kalbinden, kalbi y&uuml;z&uuml;nden g&uuml;zel bir g&uuml;zellik &acirc;bidesi...</p>\n\n<p>\n	İffet, şeref, onur ve mertlik timsali...</p>\n\n<p>\n	Akıl ve zekaca pek şaşırtıcı bir seviyede, edebiyata tutkun, fevkalade g&uuml;zel konuşur ve şiir s&ouml;ylerdi.</p>\n\n<p>\n	Akla gelebilecek ne kadar iyilik ve g&uuml;zellik varsa hepsi bir arada Yusuf&#39;ta toplanmıştı.</p>\n\n<p>\n	Onun sevgisi g&uuml;nden g&uuml;ne Hz. Yakub (a.s)&rsquo;ın g&ouml;nl&uuml;n&uuml; doldurmaktaydı, Hz. Yakub ona diğer evlatlarından &ccedil;ok daha fazla ilgi g&ouml;stermekteydi. Bu y&uuml;zden onlar Yusuf&#39;u kıskanmaya başlamışlardı. Yusuf onlarla babalarının sevgisi arasında bir duvar gibiydi şimdi.</p>\n\n<p>\n	İşte bu sırada Yusuf bir r&uuml;ya g&ouml;rd&uuml;. Bu r&uuml;ya onun parlak bir geleceği olduğunu m&uuml;jdelemekteydi.</p>\n\n<p>\n	Hz. Yakub&#39;un Hz. Yusuf&#39;a olan sevgisi kat kat artmıştı.</p>\n\n<p>\n	&quot;R&uuml;yamda on bir yıldızın g&uuml;neş ve ayla birlikte &ouml;n&uuml;mde secde ettiğini g&ouml;rd&uuml;m...&quot;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Babası olayı anlamış, oğlunun g&ouml;rd&uuml;ğ&uuml; r&uuml;yayı tabir etmişti. &quot;Bu r&uuml;yayı sakın kardeşlerine anlatma oğlum&quot; dedi, &quot;Seni kıskanıp bir k&ouml;t&uuml;l&uuml;k yapmalarından korkarım...&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&quot;Allah Teala seni kardeşlerinden &uuml;st&uuml;n kılmış ve sana yaradılış aleminin sırlarını &ouml;ğreteceğini bildirmiştir. Baban, annen ve b&uuml;t&uuml;n ailen i&ccedil;in iftihar vesilesi olacak, peygamberlik mertebesiyle şereflendirileceksin. Baban Yakup&#39;la b&uuml;y&uuml;kbaban İshak&#39;ın ve onun babası İbrahim&#39;in ulaştığı makama sen de ulaşacaksın!<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Babası, Yusuf&#39;a kardeşlerinin kıskan&ccedil;lığını hatırlatmış, onu uyarmıştı.</p>\n\n<p>\n	Kıskan&ccedil; insan, kendisinin saadeti i&ccedil;in uğraşacağı yerde, başkalarının saadetini elinden almaya &ccedil;alışır.</p>\n\n<p>\n	Kendisini doruklara ulaştıracağına, doruktakileri aşağı &ccedil;eker; zulmeder...</p>\n\n<p>\n	Başarması halinde ger&ccedil;ek bir cinayet işlemiş olur, bir masumun vebalini alır, kendisi ise hi&ccedil;bir şey elde etmez.</p>\n\n<p>\n	Başaramazsa vaktini ve enerjisini boşa harcamış ve &ouml;mr&uuml;n&uuml; bir &quot;hi&ccedil;&quot; i&ccedil;in t&uuml;ketmiş olur.</p>\n\n<p>\n	Kıskan&ccedil;lık, aşağılık kompleksidir; haset, kişinin kendini k&uuml;&ccedil;&uuml;k g&ouml;rmesiyle oluşan psikolojik bir k&ouml;rd&uuml;ğ&uuml;md&uuml;r. Hele bencillikle liyakatsizlik aynı insanda bir araya gelirse; haset ve kıskan&ccedil;lık bu bileşimin ka&ccedil;ınılmaz acı meyvesidir.</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"left\">\n	Derken, babasının tahmini doğru &ccedil;ıktı, kardeşleri Yusuf&#39;&#39;u kıskandılar ve ona zehirlerini akıtıp tuzak kurdular.</p>\n\n<p align=\"left\">\n	Bir canilikti bu.</p>\n\n<p align=\"left\">\n	Onları i&ccedil;ten i&ccedil;e kemiren kıskan&ccedil;lık duygusu dayanılmaz bir işkence gibiydi; dayanacak g&uuml;&ccedil;leri kalmayınca, mutluluklarına g&ouml;lge d&uuml;ş&uuml;ren bu engeli ortadan kaldırmaya karar verdiler ve onu &ouml;ld&uuml;rmek i&ccedil;in anlaştılar. (Yusuf, 9)</p>\n\n<p align=\"left\">\n	B&ouml;ylece, yery&uuml;z&uuml;nde emsali bulunmayan &quot;melek gibi g&uuml;zel&quot;, kendini kardeşleri idama mahkum ettiler.</p>\n\n<p align=\"left\">\n	&Ccedil;&uuml;nk&uuml; babaları onu daha &ccedil;ok seviyordu.</p>\n\n<p align=\"left\">\n	Evet, Yusuf&#39;un tek g&uuml;nahı buydu: &Ccedil;ok sevilmek!..</p>\n\n<p>\n	Bu ise, ruhunu hasetle besleyen liyakatsiz insanlar i&ccedil;in affedilmesi imkansız bir su&ccedil;tu!</p>\n\n<p>\n	Yusuf, daha &ouml;nce kardeşlerinin beyninde tek tek idam edilmişti zaten. Ama idamın niteliğini&nbsp; tartışmak i&ccedil;in &quot;kardeşlerden oluşan idam konseyi&quot; gizlice kendi aralarında bir toplantı d&uuml;zenlediler.</p>\n\n<p>\n	Ama kardeşlerden biri idam kararına karşı &ccedil;ıkmıştı!</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; o diğerleri gibi kompleksli ve ukdeli değildi. Yusuf&#39;u kıskanmıyor, hatta onu seviyordu.</p>\n\n<p>\n	Ruhunu kıskan&ccedil;lıkla beslemediği i&ccedil;in o diğer dokuz kardeşinden daha &uuml;st&uuml;nd&uuml;.</p>\n\n<p>\n	Kıskan&ccedil; olmadığından, Yusuf&#39;un &ouml;ld&uuml;r&uuml;lmesi onun derdine derman olmayacak, i&ccedil;ini soğutmayacaktı. Kardeşlerini bu korkun&ccedil; cinayetten vazge&ccedil;irtebilmek i&ccedil;in Yusuf&#39;un &ouml;ld&uuml;r&uuml;lmesinin değil, s&uuml;rg&uuml;n edilmesinin daha uygun olacağını s&ouml;yledi.</p>\n\n<p>\n	Değişik bir teklifti bu.</p>\n\n<p>\n	Ama Yusuf&#39;u o diyardan s&uuml;rmek &ccedil;ok zordu.</p>\n\n<p>\n	Diğerleri ş&uuml;pheli ve &ouml;fkeli bakışlarla onu s&uuml;zerken o pl&acirc;nını a&ccedil;ıkladı:</p>\n\n<p>\n	Onun planı uygulanacak olursa hem Yusuf o beldeden ebediyen s&uuml;r&uuml;lm&uuml;ş olacak, hem kimse bundan sorumlu tutulamayacak, hem de kardeşlerinin kanına elleri bulaşmayacaktı.</p>\n\n<p>\n	Diğerlerinin bunun nasıl m&uuml;mk&uuml;n olabileceğini sormalarına fırsat vermeden o, pl&acirc;nını a&ccedil;ıkladı:</p>\n\n<p>\n	&quot;Yusuf&#39;u &ouml;ld&uuml;rmeyin. Onu, kervanların yolu &uuml;zerindeki kuyulardan birine atın, su almaya gelenler onu bulur ve kendileriyle birlikte alıp g&ouml;t&uuml;r&uuml;rler!&quot; <strong>(Yusuf, 10)</strong></p>\n\n<p>\n	Bu teklif daha iyiydi! B&ouml;ylece kardeş katili olmadan, yollarının &uuml;zerinde bir engel ve babalarıyla kendi aralarında bir duvar gibi g&ouml;rd&uuml;kleri kardeşlerini ortadan kaldırmış olacaklardı.</p>\n\n<p>\n	İdam kararı yerine s&uuml;rg&uuml;n komplosu kuruldu.</p>\n\n<p>\n	Hep birlikte kalkıp babalarına gittiler: &quot;Yusuf&#39;un bizimle birlikte &ccedil;ıkmasına izin ver, onu kendimizle dağa, bayıra avlanmaya g&ouml;t&uuml;relim, i&ccedil;i a&ccedil;ılmış olur biraz. Evde oturmaktan canı sıkıldı &ccedil;ocukcağızın. Oğlan &ccedil;ocuğu bu, gezmek, dolaşmak ister, oynayıp a&ccedil;ılmak ister biraz, bu şekilde evde hapsetmeniz doğru değil onu&quot;dediler.</p>\n\n<p>\n	&Ccedil;ok yerinde bir &ouml;neriydi aslında. Ama babaları bunda bir tehlike olduğunu sezdi, oğluna yırtıcı bir kurdun tuzak kurduğu duygusuna kapıldı.</p>\n\n<p>\n	Hz. Yakub (a.s) bu duyguya kapılmakta haklıydı. Bir değil, dokuz yırtıcı kurt pusuya yatmıştı Yusuf&#39;unu par&ccedil;alamak i&ccedil;in...</p>\n\n<p>\n	Oğullarının bu teklifini reddetti.</p>\n\n<p>\n	Ama onlar ısrar ettiler.</p>\n\n<p>\n	Babaları dayanamayıp i&ccedil;indeki duyguyu a&ccedil;ıkladı: &quot;Onun bir kurda yem olmasından korkarım&quot;...(Yusuf, 13)</p>\n\n<p>\n	&quot;Olur mu &ouml;yle şey?!&quot; dediler, &quot;Biz onu yalnız bırakır mıyız hi&ccedil;? Bizimle birlikte olduktan sonra korkacak ne var? Bunca adam arasında kurt gelip de onu kapacak değil ya!&quot; (Y, 14)</p>\n\n<p>\n	Onlar da haksız değildi aslında! İki ayaklı kurtlar varken, d&ouml;rt ayaklı hayvancağızlara kim kaptırırdı yemini?!</p>\n\n<p>\n	Israrlarından vazge&ccedil;mediler.</p>\n\n<p>\n	Babaları s&ouml;yleyecek hi&ccedil;bir makul cevap bulamıyordu.</p>\n\n<p>\n	Evet, neden oğlunun gezip dolaşmasına izin vermiyor, onu adeta kafesteki kuş gibi evden dışarı bırakmıyordu?</p>\n\n<p>\n	Herkes gibi zavallı Yusuf&rsquo;un da dolaşmak, dağların temiz havasını solumak en doğal hakkıydı.</p>\n\n<p>\n	Baba ne diyebilirdi ki?</p>\n\n<p>\n	İzin vermek zorunda kaldı.</p>\n\n<p>\n	Neşeyle Yusuf&#39;u alıp g&ouml;t&uuml;rd&uuml;ler.</p>\n\n<p>\n	Ve pl&acirc;nlarını ger&ccedil;ekleştirmekte teredd&uuml;de kapılmadılar, onu bir kuyuya attılar, g&ouml;mleğini kana bulayıp, sağını, solunu par&ccedil;aladıktan sonra getirip babalarının &ouml;n&uuml;ne koydular, pek &uuml;zg&uuml;nm&uuml;ş gibi yaşlı g&ouml;zlerle babalarına başsağlığı dilediler.</p>\n\n<p>\n	Yusuf&#39;la gitmiş, Yusufsuz d&ouml;nm&uuml;şlerdi.</p>\n\n<p>\n	Emanete ihanet etmişlerdi.</p>\n\n<p>\n	Babalarını ikna edebilmek i&ccedil;in dallı budaklı bir de yalan uydurdular:</p>\n\n<p>\n	&quot;h baba! Biz oyuna dalmış, Yusuf&#39;u da elbiselerimizin yanında n&ouml;bet&ccedil;i bırakmıştık. Tam o sırada kurt gelip Yusuf&#39;u par&ccedil;alamış!..&quot; (Y, 13-17)</p>\n\n<p>\n	Yusuf&#39;u canından &ccedil;ok seven babalarını ikna edememişlerdi. Bu raporun uydurma olduğu belliydi... Babaları sorular sormadan edemiyor, ama bu sorulara cevap verecek kimse &ccedil;ıkmıyordu.</p>\n\n<p>\n	Neden Yusuf ka&ccedil;madı? Ni&ccedil;in bağırıp yardım istemedi? Ni&ccedil;in direnmedi? Kurt onu par&ccedil;alarken onun hi&ccedil; mi gıkı &ccedil;ıkmadı? Yoksa o feryat etti de yardımına koşan mı olmadı?</p>\n\n<p>\n	... Ve cevapsız kalan daha nice sorular...</p>\n\n<p>\n	Onca g&uuml;&ccedil;l&uuml; kuvvetli kardeş, bir Yusuf&#39;u nasıl koruyamamıştı?</p>\n\n<p>\n	Korumaları katiliydi Yusuf&#39;un &ccedil;&uuml;nk&uuml;...</p>\n\n<p>\n	Ne de k&ouml;t&uuml; korumalardı onlar...</p>\n\n<p>\n	Babalarının karşısında g&ouml;zyaşları d&ouml;k&uuml;p &ouml;yle ağlıyorlardı ki, onları katillikle su&ccedil;layabilmek hi&ccedil; mi&nbsp; hi&ccedil; bilgece bir davranış olamazdı. Kardeş kardeşe kıyar mıydı hi&ccedil;? Kıyacak olsa, b&ouml;ylesine ağlayıp matemlere g&ouml;m&uuml;l&uuml;r m&uuml;yd&uuml;?</p>\n\n<p>\n	Hz. Yakub (a.s) pek &ccedil;etin bir imtihanla sınanmaktaydı...</p>\n\n<p>\n	Dahası, Yusuf&#39;un g&ouml;rd&uuml;ğ&uuml; r&uuml;ya ne olacaktı şimdi? Onun b&uuml;t&uuml;n kardeşlerinden &uuml;st&uuml;n olacağı, parlak bir geleceğe sahip olacağı m&uuml;jdeleniyordu o r&uuml;yada... Yakub peygamber (a.s) bunun herhangi bir r&uuml;ya olmadığından emindi. Kalbinden y&uuml;kselen bir fısıltı, Yusuf&#39;un &ouml;lmediğini ve b&uuml;t&uuml;n bunların uyduruk şeyler olduğunu s&ouml;yl&uuml;yordu ona... Ama oğulları... Ağlayarak Yusuf&#39;un &ouml;ld&uuml;ğ&uuml;ne şehadet ediyorlardı. On şahit ve onu da onun kardeşi...</p>\n\n<p>\n	Yusuf&#39;unu almışlardı elinden...</p>\n\n<p>\n	Bilge baba, oğullarının sahte g&ouml;zyaşlarını kendi ger&ccedil;ek g&ouml;zyaşlarıyla karşıladı.</p>\n\n<p>\n	Ağladı.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Yusuf hayatta da olsa, onu bir daha g&ouml;remeyecekti artık... Yusuf ondan koparılmıştı işte...</p>\n\n<p>\n	Herşeyi anlamıştı, ama&nbsp;&nbsp; diğerlerini buna nasıl inandırabilirdi?</p>\n\n<p>\n	Anladığı hakikatin tamamını nasıl anlatabilirdi herkese?</p>\n\n<p>\n	&quot;Yusuf&#39;umu kopardınız benden&quot; diyerek hazin hazin ağladı.</p>\n\n<p>\n	Oğullarına, pek anlamlı bir cevap verdi:</p>\n\n<p>\n	&quot;Yaptığınız &ccedil;irkin işe, makul bir kılıf uydurdunuz!&quot;(Y. 18)</p>\n\n<p>\n	&quot;Bu, bana gelen bir musibet, bana gelen bir acı... Bana, Rabbimin rızası ve O&#39;nun yardımını umarak bu felaket karşısında gereğince sabretmek, tahamm&uuml;l g&ouml;stermek d&uuml;şer!</p>\n\n<p>\n	Ve Yakub, gece g&uuml;nd&uuml;z Yusuf&#39;u hatırlayıp ağladı, bu b&uuml;y&uuml;k felakete peygamberce bir sabır g&ouml;sterdi.</p>\n\n<p>\n	Oğulları, k&uuml;&ccedil;&uuml;k kardeşlerini ortadan kaldırabilmeyi başarmanın mutluluğunu yaşıyordu şimdi.</p>\n\n<p>\n	Başkalarının derdine sevinen, saadeti başkalarının felaketinde arayanlara yazıklar olsun!..</p>\n\n<p>\n	Ertesi g&uuml;n kardeşleri, tekrar Yusuf&#39;u attıkları kuyuya gittiler .</p>\n\n<p>\n	Ama ona yiyecek vermek veya onu giydirmek i&ccedil;in değil,oraya onun hayatta kalıp kalmadığını &ouml;ğrenmek i&ccedil;in gitmişlerdi.</p>\n\n<p>\n	Kuyuda &ouml;lm&uuml;ş olmasını arzuluyorlardı.</p>\n\n<p>\n	Ama ya birileri onu kuyudan &ccedil;ıkarır ve o da kim olduğunu s&ouml;ylerse? O zaman onlar Yusuf&#39;u alıp doğruca babasına getirmezler mi?!</p>\n\n<p>\n	B&uuml;t&uuml;n pl&acirc;nları suya d&uuml;şer, herkese rezil olurlardı o zaman!</p>\n\n<p>\n	Kuyuya vardıklarında bir kervanın orada mola verdiğini g&ouml;rd&uuml;ler.</p>\n\n<p>\n	Kervanın sucusu kuyudan su &ccedil;ekmek istemiş, Yusuf&#39;u bulmuştu.</p>\n\n<p>\n	Kovadan su yerine, ayın on d&ouml;rd&uuml; gibi bir mercan &ccedil;ıkmıştı adeta.</p>\n\n<p>\n	&Uuml;zerinde bir g&ouml;mleği bile yoktu, &ccedil;ıplaktı, a&ccedil;tı...</p>\n\n<p>\n	Yusuf o gece kuyuda sabahlamış, ertesi g&uuml;n kuyuya atılan kovaya sarılıp kuyudan &ccedil;ıkıvermişti.</p>\n\n<p>\n	O zor durumda, k&uuml;&ccedil;&uuml;c&uuml;k yaşta g&ouml;sterdiği bu zeka, cesaret ve soğukkanlılık herkesi şaşırtmıştı.</p>\n\n<p>\n	Kervanın sucusu kovada su yerine Yusuf&#39;u g&ouml;r&uuml;nce hayretten k&uuml;&ccedil;&uuml;k dilini yutacak gibi olmuştu.</p>\n\n<p>\n	Hayatı boyunca b&ouml;ylesine g&uuml;zel ve melek y&uuml;zl&uuml; bir &ccedil;ocuk g&ouml;rmemişti.</p>\n\n<p>\n	İnsan olamazdı bu.</p>\n\n<p>\n	Ya periydi, ya da cin.</p>\n\n<p>\n	&Uuml;zerinde elbise yoktu.</p>\n\n<p>\n	İnsan yavrusunun bu ıssız yerde bu derin kuyunun dibinde ne işi vardı?</p>\n\n<p>\n	Hayır, hayır, insanoğlu b&ouml;ylesine b&uuml;y&uuml;leyici bir g&uuml;zelliğe sahip olamazdı.</p>\n\n<p>\n	Belki de hayaldi bu g&ouml;rd&uuml;ğ&uuml;?</p>\n\n<p>\n	Bu peri veya cin yavrusu neden g&ouml;z a&ccedil;ıp kapayıncaya kadar ortalıktan kaybolmuyordu hemen?</p>\n\n<p>\n	Korku ve merakla, &uuml;rkek adımlarla yaklaştı, biraz uzak durmaya &ccedil;alışarak &ccedil;ocuğa dokundu!</p>\n\n<p>\n	Bu bir insandı!</p>\n\n<p>\n	Gayri ihtiyari bir sevin&ccedil; &ccedil;ığlığı attı. Kervandakiler koşup geldiklerinde kuyudan &ccedil;ıkan bu mahlukun kim olduğunu değil, ne olduğunu tartışmaya başlamışlardı.</p>\n\n<p>\n	Kimi periler şahının &ccedil;ocuğu, kimi ayın, kimi g&uuml;neşin oğlu diyordu...</p>\n\n<p>\n	Yusuf&rsquo;un kardeşleri hemen yanlarına geldiler.</p>\n\n<p>\n	&quot;Bu &ccedil;ocuk bizim k&ouml;lemizdir, d&uuml;n ka&ccedil;mıştı&quot; dediler, &quot;D&uuml;nden beri aramadığımız yer kalmadı.</p>\n\n<p>\n	K&ouml;lenin kuyuda ne işi vardı?</p>\n\n<p>\n	Kervandakilerle Yusuf&#39;un kardeşleri arasında kısa bir tartışma başladı.</p>\n\n<p>\n	Yusuf her şeyi g&ouml;r&uuml;yor, duyuyor, anlıyor, ama hi&ccedil;bir şey s&ouml;ylemiyordu.</p>\n\n<p>\n	Kardeşleri onu vahşice soyup kuyuya atmış, şimdi yine &ccedil;ıkagelmişlerdi!</p>\n\n<p>\n	Ve onu satmak i&ccedil;in pazarlık ediyorlardı kervandakilerle!</p>\n\n<p>\n	Ne diyebilirdi ki?</p>\n\n<p>\n	Hen&uuml;z k&uuml;&ccedil;&uuml;c&uuml;k bir &ccedil;ocuktu o.</p>\n\n<p>\n	Bizzat kendi kardeşleri ona b&ouml;yle davrandıktan sonra elin yabancısı neler yapmazdı ki?</p>\n\n<p>\n	Sustu Yusuf...</p>\n\n<p>\n	İnanılmaz bir sabır ve soğukkanlılıkla onları dinliyor, izliyordu.</p>\n\n<p>\n	Rabb&#39;ini tevekk&uuml;l ederek, olacakları beklemekteydi.</p>\n\n<p>\n	D&uuml;r&uuml;stt&uuml; o; bu nedenle de kendine g&uuml;veni sonsuzdu.</p>\n\n<p>\n	Tartışma fazla uzun s&uuml;rmedi, ağabeyleri, az bir para karşılığında Yusuf&#39;u bu yabancılara sattılar<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>.</p>\n\n<p>\n	Alan da razıydı, satan da.</p>\n\n<p>\n	Alan, b&ouml;ylesine emsalsiz bir cevheri neredeyse bedavaya getirebildiği i&ccedil;in, satan da, yollarının &uuml;zerindeki maniayı ortadan kaldırıp onu uzak diyarlara k&ouml;le olarak sattığı i&ccedil;in memnundu...Yusuf da memnun muydu bu alışverişten acaba?</p>\n\n<p>\n	Ağlıyor muydu? Hayır...</p>\n\n<p>\n	G&ouml;zlerinin &ouml;n&uuml;nde ağabeyleri onu satmış, karşılığında para bile alıp gitmişlerdi işte!</p>\n\n<p>\n	Şimdi yapayalnızdı Yusuf.</p>\n\n<p>\n	Allah&#39;tan başka sığınacağı, O&#39;ndan başka derdini s&ouml;yleyeceği kimsesi yoktu onun.</p>\n\n<p>\n	Bir k&ouml;le olarak satılıvermişti g&ouml;z a&ccedil;ıp kapayıncaya kadar.</p>\n\n<p>\n	Her k&ouml;le, k&ouml;le pazarında satılığa &ccedil;ıkarılır ve satılmasına bizzat şahit olur.</p>\n\n<p>\n	Ama k&uuml;&ccedil;&uuml;c&uuml;k bir &ccedil;ocuğun, ağabeyleriyle yabancılar arasındaki bu pazarlığa şahit olması tarifi imkansız bir acı demektir.</p>\n\n<p>\n	Yusuf k&uuml;&ccedil;&uuml;c&uuml;k ve yapayalnızdı.</p>\n\n<p>\n	Onlarsa kocaman adamlar...</p>\n\n<p>\n	G&uuml;&ccedil;l&uuml;ler zayıfları ezerler, bu hep b&ouml;yledir zaten.</p>\n\n<p>\n	Zenginler yoksulların, toklar a&ccedil;ların halini sormaz hi&ccedil;bir zaman...</p>\n\n<p>\n	Doğru bir alışveriş miydi bu?</p>\n\n<p>\n	Kardeş kardeşi satar mıydı?</p>\n\n<p>\n	Alıcı, mala, satıcı da aldığı fiyata sahip olabildi mi ger&ccedil;ekten?</p>\n\n<p>\n	B&ouml;yle bir m&uuml;lkiyet anlayışı doğru mudur?</p>\n\n<p>\n	Bu sorulara cevap verecek kim vardı orada? Kardeşleri Yusuf&#39;u k&ouml;le olarak satıp gitmişlerdi işte...</p>\n\n<p>\n	Yusuf&#39;un kardeşleri kendi beldelerine, kervan da, mallarını satacağı &uuml;lkeye doğru yola koyulmuştu bile.</p>\n\n<p>\n	Yusuf i&ccedil;in yepyeni, karanlık ve belirsiz bir gelecek başlıyordu.</p>\n\n<p>\n	Ama o, sabır ve soğukkanlılıkla geleceği karşılamaya hazırdı.</p>\n\n<p>\n	Rabb&#39;ine inanıyor, O&#39;nun daima hak ve mazlumiyetten yana olduğunu biliyordu.</p>\n\n<p>\n	Herkes kendi yurduna giderken Yusuf, yerinden yurdundan uzaklaşıyordu şimdi. Annesinin şefkatli kollarına bir kez olsun artık kendisini atamayacak, babasının o huzur ve g&uuml;ven veren tebess&uuml;m&uuml;n&uuml; bir daha hi&ccedil; g&ouml;remeyecekti.</p>\n\n<p>\n	İnsanoğlunun kaderi her an inanılmaz s&uuml;rprizlerle doludur.</p>\n\n<p>\n	Yusuf bir gecede sultanlıktan k&ouml;leliğe itilivermişti işte!</p>\n\n<p>\n	Babası şu anda neredeydi acaba?</p>\n\n<p>\n	Ne yapıyordu şimdi?</p>\n\n<p>\n	Ne &ouml;nemi vardı ki b&uuml;t&uuml;n bunların? Olanlar olmuş, Yusuf bir k&ouml;le olarak yabancılara satılmıştı.</p>\n\n<p>\n	Ya Yusuf? O sırada Yusuf ne haldeydi acaba? Kervan adım adım onu evinden barkından uzaklaştırırken o ne d&uuml;ş&uuml;n&uuml;yordu o sırada?&quot; Ağabeylerim bana bunu yaptıktan sonra, yabancılar neler etmez?&quot; diye mi d&uuml;ş&uuml;n&uuml;yordu kara kara?</p>\n\n<p>\n	İsrailoğulları kendilerinden birine b&ouml;yle davrandıktan sonra, vay onlardan olmayanın haline...</p>\n\n<p>\n	Kendi kardeşini &uuml;&ccedil; pula satan bu kavim, başkalarının kardeşine neler yapmaz ki...</p>\n\n<p>\n	Ve bug&uuml;n b&uuml;t&uuml;n d&uuml;nya bir kez daha bu yalın hakikati işgal altındaki Filistin topraklarında olanca acılığıyla seyretmiyor mu?</p>\n\n<p>\n	İsrailli yahudiler b&uuml;t&uuml;n d&uuml;nyanın g&ouml;z&uuml; &ouml;n&uuml;nde Filistin M&uuml;sl&uuml;manlarının kolunu, dirseğini taşlarla par&ccedil;alayıp kaburgalarını dipcik darbeleriyle kırmıyorlar mı?</p>\n\n<p>\n	&quot;Evimden &ccedil;ık!&quot; diyerek kendilerine taştan başka atacak birşey bulamayan zavallı Filistinlileri bir yandan alabildiğine ezip katlederken, diğer taraftan onları b&uuml;t&uuml;n d&uuml;nyaya ter&ouml;ristmiş gibi g&ouml;stermiyor mu? İsrailoğulları...</p>\n\n<p>\n	Hepsi b&ouml;yle değil elbet, Yusuf da onlardan biridir; ama&nbsp; acaba İsrailoğulları arasında ka&ccedil; Yusuf vardır? &quot;Yakup&quot;lar ka&ccedil; tanedir, bu insan eşkıyası ve cellatlar &ccedil;etesi kavimde?</p>\n\n<p>\n	Yusuf nereye gittiğini ve bu işin sonunun nereye varacağını biliyor muydu acaba?</p>\n\n<p>\n	Kendisini nasıl bir kaderin beklediğinden haberi var mıydı?</p>\n\n<p>\n	&Ccedil;ok b&uuml;y&uuml;k bir ilahi g&ouml;reve hazırlanmakta olduğunu biliyor muydu o sırada Yusuf?!</p>\n\n<p>\n	Yusuf Binlerce h&uuml;r yaradılışlı insanı ger&ccedil;ek ve kalıcı k&ouml;lelikten kurtarmaya ve &uuml;lkesini mutlak bir yok oluşun eşiğinden d&ouml;nd&uuml;rmeye doğru adım attığının farkında mıydı?</p>\n\n<p>\n	Nuh tufanından sonra ilk kez d&uuml;nyaya adil bir devlet d&uuml;zenini kendisinin takdim edeceğini, kendisindeki bu inanılmaz g&uuml;zelliği b&uuml;t&uuml;n insanlığa taksim edip yaşadığı beldeyi b&uuml;t&uuml;n&uuml;yle g&uuml;zelleştireceğine akıl erdirebilir miydi o sırada?</p>\n\n<p>\n	Acının ne olduğunu, acı &ccedil;ekenler bilir.</p>\n\n<p>\n	K&ouml;leliğin ne demek olduğunu da &ccedil;ocukluğundan beri bu acıyı yaşamış olanlar... İnsanları k&ouml;lelikten kurtaracak olan işte onlardır; acıları onlar teskin edebilir ancak. Ağır bir bedel &ouml;deyerek h&uuml;rriyetine kavuşabilen şerefli insanlar bilir ancak h&uuml;rriyetin ne demek olduğunu... Ve ancak b&ouml;yle insanlar beşeriyete h&uuml;rriyeti armağan edebilecek m&uuml;cadelelere &ouml;nc&uuml;l&uuml;k edebilirler.</p>\n\n<p>\n	Tok karınla a&ccedil;lara liderlik edilemez.</p>\n\n<p>\n	Refah i&ccedil;inde yaşayanlar, yoksullarla, &ccedil;ıplakların davasını savunamaz...</p>\n\n<p>\n	H&uuml;rriyetinden mahrum edilmeyenler, başkalarının h&uuml;rriyeti i&ccedil;in kendilerini tehlikeye atamaz...</p>\n\n<p>\n	Yusuf, b&uuml;t&uuml;n bu acıları yaşamakta olan halkını kurtarmak i&ccedil;in bu d&uuml;nyaya g&ouml;nderilmiştir. Bu y&uuml;zdendir ki onun da b&uuml;t&uuml;n bu acıları &ccedil;ekmesi, hepsini bilfiil yaşaması gerekmektedir. O, yiğit, fedakar, h&uuml;r, diren&ccedil;li, d&uuml;r&uuml;st ve herşeye rağmen iffetli olunabileceğini şahsen ispatlayabilmelidir. İşte o zaman bir milleti peşinden s&uuml;r&uuml;kleyebilecek ve başkalarına s&ouml;z ge&ccedil;irebilecektir.</p>\n\n<p>\n	Hi&ccedil;bir kavmin akıllıları, birinin s&ouml;z&uuml;ne rastgele uymaz, ardından y&uuml;r&uuml;mezler... &Ouml;nce onu tanımaya &ccedil;alışır, kim olduğuna, neler g&ouml;r&uuml;p, nelere katlandığına bakarlar...</p>\n\n<p>\n	Kervandakiler Yusuf&#39;a nasıl davrandılar acaba?</p>\n\n<p>\n	O devirlerde zengin k&ouml;le sahipleri, k&ouml;lelerine nasıl davranmaktaydılar?</p>\n\n<p>\n	Kardeşin kardeşe nasıl davrandığını g&ouml;rd&uuml;k.</p>\n\n<p>\n	Bir de k&ouml;le sahibinin k&ouml;leye nasıl davrandığına bakalım şimdi.</p>\n\n<p>\n	Ve k&ouml;lenin de, k&ouml;le sahibinin de kalplerini elinde tutan bir &quot;Y&uuml;celer y&uuml;cesi merhametliler merhametlisi Rahman&quot;ın, her işinde nice hikmetler, nice sırlar, nice nimet ve bereketler olduğunu da unutmadan ibretle, hayretle izleyelim Yusuf&#39;u...</p>\n\n<p>\n	G&ouml;relim Mevl&acirc; neyler.</p>\n\n<p>\n	Neylerse g&uuml;zel eyler!..</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	-*-</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yusuf&#39;u satın alan kervan uzun bir yolculuktan sonra Mısır&rsquo;a vardı. K&ouml;le pazarında Yusuf&#39;u satışa &ccedil;ıkardılar. Kısa zamanda Yusuf&#39;a &ccedil;ok fazla m&uuml;şteri &ccedil;ıktı. Bu g&ouml;r&uuml;lmemiş g&uuml;zelliğe kimse fiyat bi&ccedil;emiyor, fiyatı arttık&ccedil;a artıyordu. Derken, Mısır kralı Yusuf&#39;u satın aldı, ama k&ouml;le edinmek i&ccedil;in değil, evlatlık edinmek i&ccedil;in.</p>\n\n<p>\n	Mısır kralı evlat sahibi olamıyordu.</p>\n\n<p>\n	B&ouml;ylece Yusuf&#39;un bu k&ouml;leliği de &ccedil;ok kısa s&uuml;rd&uuml; ve bir g&uuml;nde k&ouml;lelikten veliahdlığa y&uuml;kseliverdi!</p>\n\n<p>\n	Mısır kralı Yusuf&#39;u evine g&ouml;t&uuml;r&uuml;p eşine verdi, &quot;İşte sana g&uuml;zelim bir evlat!&quot; dedi, &quot;Ona iyi bak, onu iyi yetiştir, bundan iyi evlatlık bulamazsın!&quot;</p>\n\n<p>\n	Evet, o d&ouml;nemlerde zenginler ve soylular arasında &ccedil;ocuk sahibi olamayanlar, se&ccedil;kin k&ouml;leleri satın alıp evlatlık edinirlerdi. &Ccedil;ocukluktan satın alınarak yetiştirilen bu k&ouml;leler, efendilerinin en yakını olurlardı.</p>\n\n<p>\n	Bu k&uuml;&ccedil;&uuml;k k&ouml;lenin fizik&icirc; yakışıklılığının yanısıra huy ve ahlakının da fevkalade g&uuml;zel olması, edep ve zekaca da pek se&ccedil;kin olduğunu g&ouml;stermesi, Mısır kralını hayran bırakmış hi&ccedil; teredd&uuml;t etmeden onu satın alıp evlatlık edinmek i&ccedil;in yetiştirmeyi planlamıştı.</p>\n\n<p>\n	Şimdi Yusuf k&ouml;le değil, Mısır h&uuml;k&uuml;mdarının evlatlığıydı.</p>\n\n<p>\n	Kaderin tuhaf cilveleri vardır...</p>\n\n<p>\n	Kardeşleri Yusuf&#39;a d&uuml;şmanlık etmiş, ama bir başkası&nbsp; onu azizleyip bağrına basarak evlatlık edinmişti.</p>\n\n<p>\n	Yusuf d&uuml;r&uuml;st ve inan&ccedil;lıydı. Bu y&uuml;zdendir ki Y&uuml;celer Y&uuml;cesi Rabb&#39;i, onu s&uuml;rekli kollamakta, g&ouml;zetmekteydi.</p>\n\n<p>\n	Mısır sultanı elbette ki Yusuf&#39;a layık bir baba değildi ve onunla Yakup Peygamber (a.s) kıyaslanamazdı; ama Yusuf, onun i&ccedil;in pek ideal bir evlattı ş&uuml;phesiz.</p>\n\n<p>\n	Yusuf&#39;tan daha iyi bir oğul kime nasip olabilirdi ki o sırada?</p>\n\n<p>\n	Yusuf&#39;un v&uuml;cudu kralın sarayında nimetler i&ccedil;inde m&uuml;reffeh bir hayat yaşıyor, ama ruhu kafesteki bir kuş gibi &quot;baba&quot; diyerek &ccedil;ırpınıyordu. &Ouml;z kardeşleri babasından annesinden ve doğup b&uuml;y&uuml;d&uuml;ğ&uuml; diyarından koparmışlardı Yusuf&#39;u.</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;k yaşta hem anne babasından ayrılmış, hem vatanından s&uuml;r&uuml;lm&uuml;ş, uzaklaştırılmıştı.</p>\n\n<p>\n	Yakup Peygamber de (a.s) Yusuf&#39;unun yokluğuna dayanamamış, gece g&uuml;nd&uuml;z g&ouml;zyaşı d&ouml;km&uuml;şt&uuml;. Yusuf&#39;un ayrılığıyla g&ouml;zleri sağlığını&nbsp; yitirmiş, sa&ccedil;ı-sakalı kısa s&uuml;rede bembeyaz olmuştu.</p>\n\n<p>\n	Yusuf, Kur&#39;an&#39;ın terbiyesiyle eğitilen bir peygamber adayı olduğu halde, k&ouml;le pazarında ağzını a&ccedil;ıp tek kelime itiraz etmemişti.</p>\n\n<p>\n	B&uuml;t&uuml;n insanlardan o sırada &uuml;st&uuml;n olduğu halde kimseye karşı b&uuml;y&uuml;klenmemiş, zerrece kibir g&ouml;stermemişti... Mısır azizine kendisini tanıtmadı asla &quot;Ben Hz. Halil İbrahim&#39;in torunu, Hz. Yakub&#39;un oğluyum&quot; demedi.</p>\n\n<p>\n	&quot;Devrin peygamberi benim babamdır&quot; diyerek b&ouml;b&uuml;rlenmedi...</p>\n\n<p>\n	Hi&ccedil;, ama hi&ccedil;bir şey s&ouml;ylemedi kimseye...</p>\n\n<p>\n	Ağzını kapatabilmek ve sırrı a&ccedil;mamasını becermek her insanın yapabileceği bir şey değildir, bu sadece g&uuml;&ccedil;l&uuml; ve kendisinden emin insanların huyu ve hasletidir.</p>\n\n<p>\n	Zorluklar ve sıkıntılardan şikayet&ccedil;i olup sızlanmak ve hayatın inişli &ccedil;ıkışlı yollarında kendine g&uuml;venini bir an olsun yitirmeyip, kişilik ve karakterini koruyabilmek, daha &ccedil;ocuk yaşındayken Hz. Yusuf&#39;un (a.s) en belirgin&nbsp; &ouml;zelliklerindendi.</p>\n\n<p>\n	O gurbet ellerde onca yalnızlık ve sıkıntılı anlarında bir kez olsun kimseye yalvarmadı, &quot;ben şuyum, ben buyum, falan peygamberin oğlu, filan peygamberin soyundanım&quot; demedi; hi&ccedil; &ouml;v&uuml;nmedi, hi&ccedil; kibirlenmedi.</p>\n\n<p>\n	Hz. Yusuf (a.s)&rsquo;ın bu davranışında b&uuml;t&uuml;n insanlığın alması gereken bir ders vardır. Kendini tanıtmak istiyorsan babanla, dedenle, soy-sopunla tanıtma; kendini kendi gayretin ve &ccedil;abanla, kendi ahlakın ve kendi huyunla tanıt. Sen kendini tanıtabilirsen, gerisi kendiliğinden gelir zaten.</p>\n\n<p>\n	Kendisine şuradan buradan, şu veya bu şahıs veya hadiseden pay &ccedil;ıkarmaya &ccedil;alışanlar, bizzat kendilerinde hi&ccedil;bir olumlu haslet taşımayan karakter fakirleridir.</p>\n\n<p>\n	G&uuml;&ccedil;l&uuml; karakterler Allah&#39;tan başka dayanağa sırtlarını vermezler.</p>\n\n<p align=\"center\">\n	-*-</p>\n\n<p>\n	Yusuf giderek serpilip gelişiyor, b&uuml;y&uuml;d&uuml;k&ccedil;e g&uuml;zelliği, karakteri ve yetenekleriyle daha bir b&uuml;y&uuml;leyici hal alıyordu.</p>\n\n<p>\n	O fevkaladeydi, ama zerrece gururlanmıyor, mağrur olmuyordu.</p>\n\n<p>\n	Kendisini bildi bileli hayat bir okuldu onun i&ccedil;in. Her an yeni şeyler &ouml;ğreniyor, &ouml;ğrendik&ccedil;e kulluğu ve tevazusu artıyordu. Onun &ouml;ğretmeni, b&uuml;t&uuml;n &ouml;ğretmenlerin &ouml;ğretmeniydi; yaratılış aleminin &ouml;ğreticisi, yetiştiricisiydi onun Rabb&#39;i...</p>\n\n<p>\n	Onun &uuml;stadı, &uuml;statlar &uuml;stadıydı...</p>\n\n<p>\n	Ruh ve bilgi g&uuml;zelliği, fiziki g&uuml;zelliğinden kat kat fazlaydı ve Yusuf, her boyutuyla g&uuml;nden g&uuml;ne ilerliyor, kemale erişiyordu. Sevgili Rabb&#39;i her g&uuml;n ona yeni bir ders veriyor, ilmini, edebini ve kemalini doruğa ulaştırmasına yardımcı oluyordu.</p>\n\n<p>\n	Ne mutlu kendisini Rabb&#39;inin &ouml;ğretmenliğine teslim edenlere... Ne mutlu O&#39;ndan &ouml;ğrendiğini kulağına k&uuml;pe edinenlere...</p>\n\n<p>\n	Ge&ccedil;mişte yaşadığı acı olaylar da onun i&ccedil;in bir dersti. Babası, halası, atıldığı kuyu, ağabeylerinin hasedi, kervan başının k&ouml;lesi olmak, Mısır azizinin evlatlığına se&ccedil;ilmek... B&uuml;t&uuml;n bunlar birer okuldu Yusuf i&ccedil;in, rengarenk bir ders c&uuml;mb&uuml;ş&uuml;, ibretler zinciriydi. İlmine ilim, tecr&uuml;besine tecr&uuml;be katıyor onu feleğin &ouml;rs&uuml;nde vura-vura &ccedil;elikleştiriyordu.</p>\n\n<p>\n	Mısır azizinin evi, bu ders halkalarından biri ve en zor olanıydı.</p>\n\n<p>\n	Yusuf bu evde kemal ve olgunluğunun doruğuna ulaştığında sevgili Rabb&#39;i onu peygamberlikle şereflendirdi.</p>\n\n<p>\n	Ve Yusuf (a.s) kavmi i&ccedil;in Allah&#39;ın rahmeti oldu, Rabb&#39;inin mesajlarını insanlara iletmekle g&ouml;revlendirildi.</p>\n\n<p>\n	B&ouml;ylece &ccedil;ocukken g&ouml;rd&uuml;ğ&uuml; r&uuml;ya ger&ccedil;ekleşmiş, babasının tabiri doğru &ccedil;ıkmıştı, Yusuf (a.s) insanları kula değil, Allah&#39;a tapmaya davet etmekle m&uuml;kellef kılınmıştı!..</p>\n\n<p>\n	O devirde Mısır, d&uuml;nyanın en gelişmiş &uuml;lkesiydi, &ccedil;ağın en ileri medeniyeti Mısır&#39;da kurulmuştu.</p>\n\n<p>\n	Ama Yusuf (a.s)&#39;ın ilahi mektepte alması gereken bir ders daha kalmış, g&ouml;ğ&uuml;slenmesi gereken bir felaket daha d&uuml;ş&uuml;n&uuml;lm&uuml;şt&uuml;.</p>\n\n<p>\n	Bu, onun son sınavı olabilirdi...</p>\n\n<p>\n	Bu sınavdan sonra halk onu tanıyacak, iffet ve d&uuml;r&uuml;stl&uuml;ğ&uuml; dillere destan olacaktı.</p>\n\n<p>\n	İşte o zaman insanları Rabb&#39;ine davet ettiğinde herkes onu tanıyıp onun &ccedil;ağrısına canla başla koşacaklardı.</p>\n\n<p>\n	Evet, Yusuf&#39;un bu kemal yolundaki son basamağı da tırmanabilmesi i&ccedil;in bir sınavdan daha ge&ccedil;mesi gerekiyordu. Zor mu zor bir sınavdı bu; ama Yusuf&#39;u &ccedil;ifte su verilmiş &ccedil;eliğe d&ouml;n&uuml;şt&uuml;recekti sonu&ccedil;ta...</p>\n\n<p>\n	Nice b&uuml;y&uuml;k insanları dize getirmiş, nice temiz canları yenilgiye uğratmış bir sınavdı bu.</p>\n\n<p>\n	Gen&ccedil; Yusuf, bundan &ouml;nceki sınavlardan başarıyla alnının akıyla &ccedil;ıkmıştı. Bunu da başarıyla vermesi gerekiyordu. B&ouml;ylece insanlar, Y&uuml;ce Rablerinin g&ouml;nderdiği el&ccedil;ilerin en zor sınavları başarıyla veren n&acirc;dide &ouml;ğrenciler arasından se&ccedil;ilip g&ouml;revlendirildiğini g&ouml;recek ve b&ouml;ylece onlara gereğince g&uuml;venebileceklerdi.</p>\n\n<p>\n	Bu, Yusuf&#39;un o g&uuml;ne kadar verdiği b&uuml;t&uuml;n sınavlardan zordu.</p>\n\n<p>\n	Zira Yusuf&#39;un en zayıf anında, g&ouml;n&uuml;l meselesine sırt &ccedil;evirmesini gerektiriyordu!</p>\n\n<p>\n	İnsanın kendisiyle olan savaşı, başkasıyla savaşmasından &ccedil;ok daha zordur. Bundan &ouml;nceki sınavlar Yusuf i&ccedil;in &quot;k&uuml;&ccedil;&uuml;k cihad&quot;dı, buysa Yusuf&#39;un &quot;cihad-ı ekber&quot;iydi... Nice b&uuml;y&uuml;k insanların, nice yiğit erenlerin bir anlık olsun ayaklarının s&uuml;r&ccedil;t&uuml;ğ&uuml; &ccedil;ok zorlu, &ccedil;ok &ccedil;etin bir cihad...</p>\n\n<p>\n	Yusuf kıssasının bu noktası, psikoloji ve insan bilim uzmanlarınca laboratuara alınması gereken son derece&nbsp; &ouml;nemli noktaları kapsar. Burada insanın kendisiyle savaşında kadının mı, yoksa erkeğin mi daha g&uuml;&ccedil;l&uuml; olduğu, hangi şartlarda kimin mağlup, kimin g&acirc;lip geldiği konusu ele alınmaktadır.</p>\n\n<p>\n	İnsanlık tarihinin başlangıcından bu yana bu zorlu savaşta kaybeden tarafın genellikle erkekler olduğunu itiraf etmek gerekir.</p>\n\n<p>\n	Evet, bir halter yarışında erkekler kadınlardan daha fazla ağırlık kaldırabilirler, ama insanın g&uuml;c&uuml;n&uuml; kudretini &ouml;l&ccedil;en şey halter yarışı değildir. Kadınla erkek m&uuml;cadelesinde s&ouml;m&uuml;r&uuml;ye karşı bir m&uuml;cadele t&uuml;r&uuml; vardır; biri diğerini s&ouml;m&uuml;rmek istediğinde, ona karşı diren&ccedil; g&ouml;sterebilmektir bu g&uuml;c&uuml;n &ouml;l&ccedil;&uuml;s&uuml;...</p>\n\n<p>\n	Bu t&uuml;r bir savaşta kadının &ccedil;ok g&uuml;&ccedil;l&uuml; iki silahı vardır. Her ikisini de kullanması halinde erkeği genellikle mağlup etmekte, sırtını yere vurmaktadır. Bu silahların her ikisi de erkeğin kalbini ve g&ouml;nl&uuml;n&uuml; hedef alır, v&uuml;cudunu değil... Kadının erkeği dize getirmek i&ccedil;in kullandığı birinci silahı g&ouml;zyaşıdır; ağlayarak erkeğin şefkat ve sevgi duygusunu tahrik eder, kalbinde burukluk yaratır ve onun iradesini ele ge&ccedil;irme şansını kazanır.</p>\n\n<p>\n	İkinci silahıysa naz, cilve ve işvesidir.</p>\n\n<p>\n	Bu iki yolla kadın, erkeğin kalbini fethedip onun iradesine egemen olabilir ve onu mağlup eder.</p>\n\n<p>\n	Hz. Yusuf (a.s) bu savaşın n&acirc;dide kahramanıdır. Kadının g&ouml;zyaşı ve dişilik silahı karşısında dize gelip yenilmeyen ve iffetini koruyarak b&uuml;t&uuml;n erkeklere pratik bir &ouml;rnek kesilen se&ccedil;kin bir insan olarak adını insanlık tarihine ge&ccedil;irmiş ve Hz. Nuh Tufanından sonra insanlığa &quot;g&ouml;n&uuml;l fırtınası&quot;nda geminin nasıl sapasağlam sahile vardırılabileceğini &ouml;ğretmiş ve bunun m&uuml;mk&uuml;n olduğunu ispatlamıştır.</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Yusuf: 4</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Yusuf: 5</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Yusuf: 6</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Hadisenin tamamı Yusuf Suresi&#39;nin ayetlerinden aktarıldığı i&ccedil;in sık sık bu ayetleri tekrarlamak yerine, okuyucuların Kur&#39;an&#39;da Yusuf Suresi&#39;ne bakmaları daha isabetli olacaktır. İ. Bendiderya-</p>\n	</div>\n</div>','Yusuf\'un Güzelliği','','publish','closed','open','','yusufun-guzelligi','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3223',0,'post','',0),(3224,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p align=\"center\">\n	3. B&ouml;l&uuml;m</p>\n\n<p align=\"right\">\n	&nbsp;İsmail Derya/Ehli Beyt &Ouml;ğretisi 3</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mısır sultanının eşi gen&ccedil; ve fevkal&acirc;de g&uuml;zel bir kadındı. Naz-u nimetler i&ccedil;inde yaşıyordu, ama iki ins&acirc;n&icirc; nimetten mahrumdu ve bu mahrumiyetin biri, diğerini de beraberinde getirmekdeydi: Birincisi kocasından, ikincisi de &ccedil;ocuktan mahrum olmasıydı...</p>\n\n<p>\n	Bu hayata, olanca zorluğuna rağmen tahamm&uuml;l etmekteydi.</p>\n\n<p>\n	Kocası k&uuml;&ccedil;&uuml;k Yusuf&#39;un elinden tutup da onu eve getirdiğinde bir anne şefkatiyle Yusuf&#39;u bağrına basıp sevmişti onu. Ama nihayet, bir k&ouml;le olarak satın almışlardı Yusuf&#39;u... Onun varlığı evdeki &ccedil;ocuk boşluğunu gidermiş ve Yusuf&#39;a annelik ederek bu arzusuna ulaşmıştı.</p>\n\n<p>\n	Ama Yusuf giderek b&uuml;y&uuml;m&uuml;ş, b&uuml;y&uuml;y&uuml;p serpildik&ccedil;e g&uuml;zelliğine g&uuml;zellik katmıştı.</p>\n\n<p>\n	İnanılmayacak kadar yakışıklı, alımlı ve ağırbaşlıydı.</p>\n\n<p>\n	Z&uuml;leyha&#39;nın gen&ccedil; Yusuf&#39;a karşı beslediği duygular artık &ccedil;ok farklıydı,</p>\n\n<p>\n	Yusuf&#39;a tutkundu o. Yusuf&#39;un sadece y&uuml;z&uuml; ve fiziki yapısı değildi g&uuml;zel olan ; onun fevkal&acirc;de kişiliği, ağırbaşlılığı, saygı dolu i&ccedil;tenliği, &ccedil;alışkanlığı ve bilgeliği... B&uuml;t&uuml;n bunlar Z&uuml;leyha&#39;nın aklını başından almaya yetmişti.</p>\n\n<p>\n	Elindeki bu nadide inciyi hi&ccedil; kimseye kaptıramazdı.</p>\n\n<p>\n	G&ouml;r&uuml;n&uuml;şte evliydi, ama kocasından mahrum olduğunu kime anlatabilir, bu derdini kime a&ccedil;abilirdi ki?</p>\n\n<p>\n	Yusuf&#39;a olan tutkusu g&uuml;nbeg&uuml;n artıyordu.</p>\n\n<p>\n	Dahası, Yusuf onun k&ouml;lesi gibiydi, her emrine itaat etmekle m&uuml;kellefti ve şimdiye kadar da onun emrinden birkez olsun &ccedil;ıkmış değildi.</p>\n\n<p>\n	Aynı evde, bu şartlar altında yaşıyor olmak, Z&uuml;leyha i&ccedil;in dayanılmaz bir hal almaya başladı.</p>\n\n<p>\n	Yusuf&#39;a tutkundu o; deliler gibi sevdiği Yusuf&#39;sa her g&uuml;n onunla aynı evde ve onun emrinde ve yanındaydı.</p>\n\n<p>\n	Z&uuml;leyha &ccedil;eşitli yollarla Yusuf&#39;un aklını &ccedil;elmeye &ccedil;alışmış, ama her defasında Yusuf inanılmaz bir iffet ve d&uuml;r&uuml;stl&uuml;k &ouml;rneği sergileyerek ondan uzak durmayı yeğlemişti.</p>\n\n<p>\n	Mısır h&uuml;k&uuml;mdarının eşi, bir kadının kullanabileceği her silahı deniyor, her erkeğin aklını başından alabilecek t&uuml;rl&uuml; oyunlar, t&uuml;rl&uuml; işvelere başvuruyordu.</p>\n\n<p>\n	Yusuf, efendisine ihanet etmeyecek kadar temiz ve iffetliydi.</p>\n\n<p>\n	İnanılmaz derecede g&uuml;&ccedil;l&uuml; bir kişiliği vardı.</p>\n\n<p>\n	Sır saklamak zordur... Bazı sırlarsa &ccedil;ok zor...</p>\n\n<p>\n	Hele aşkı gizleyebilmek &ccedil;ok daha zordur; &ccedil;&uuml;nk&uuml; &acirc;şık olanın g&ouml;z&uuml;, eli, ayağı, kısacası b&uuml;t&uuml;n davranışları ele verir onu; bunca muhabiri olan bir ger&ccedil;eği saklı tutabilmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	Mısır sultanının sarayındaki hizmetkarlar, sultanın eşinin Yusuf&#39;a aşık olduğunu anlamışlardı. Onun b&uuml;t&uuml;n ısrarlarına rağmen Yusuf&#39;&#39;un efendisine ihanet etmemedeki kararlılığını da g&ouml;r&uuml;yor, biliyordu. Saraydaki bu haber tez elden b&uuml;t&uuml;n şehre yayılmış, herkes Yusuf&#39;un temizlik ve d&uuml;r&uuml;stl&uuml;ğ&uuml;n&uuml; konuşmaya başlamıştı.</p>\n\n<p>\n	Yusuf, yavaş yavaş dillere destan oluyordu.</p>\n\n<p>\n	Z&uuml;leyha&#39;nın aşkıyla Yusuf&#39;un iffet, d&uuml;r&uuml;stl&uuml;k ve mertliği, bibirini &ccedil;ağrıştıran iki kavramdı artık. Z&uuml;leyha&#39;nın aşkından s&ouml;zedenler, Yusuf&#39;un bu hadisedeki fevkal&acirc;de tutumunu anlatıyor ve onun d&uuml;r&uuml;stl&uuml;ğ&uuml;n&uuml; &ouml;v&uuml;yordu. Bir erkeğin bir kadını elde etmek i&ccedil;in pek &ccedil;ok şeyler yaptığı g&ouml;r&uuml;lm&uuml;şt&uuml; o g&uuml;ne değin; ama bir kadının bir erkeğin peşinden bunca koşması ve olanca g&uuml;zelliğine rağmen s&uuml;rekli red cevabıyla karşılaşması duyulmuş şey değildi.</p>\n\n<p>\n	Avcı, avın peşinden gider, onu kovalar, bu herkesin bildiği ve kimsenin yadırgamadığı bir hakikattir.</p>\n\n<p>\n	Z&uuml;leyha olayında hakikat bunun tam tersidir; avcı, avından ka&ccedil;makta ve av, avcının peşini bırakmamaktadır!</p>\n\n<p>\n	Yusuf&#39;la Z&uuml;leyha kıssasının b&uuml;t&uuml;n insanlığa &ouml;rnek bir ders olarak sunulmasının nedeni budur.</p>\n\n<p>\n	Yusuf, inan&ccedil; ve şeref sahibi bir insanın nelere kadir olabileceğini bilfiil b&uuml;t&uuml;n insanlığa ispatlamış ve bu &uuml;st&uuml;nl&uuml;ğ&uuml;yle tarihe ge&ccedil;meyi haketmiş bir insanlık incisidir.</p>\n\n<p>\n	Z&uuml;leyha, dişiliğinin b&uuml;t&uuml;n silahlarını kullandığı halde karşısında ge&ccedil;it vermez bir dağ, demirden bir set bulmaktadır.</p>\n\n<p>\n	Ve Z&uuml;leyha, bazı psikolojik &ouml;zelliklerle &ccedil;evre şartlarının cinsellik &uuml;zerindeki etkilerini de hesaba katarak son bir &ccedil;areye başvurdu.</p>\n\n<p>\n	Efendisine itaat etmeyen k&ouml;lenin cezası pek ağırdı o devirlerde...</p>\n\n<p>\n	Efendisi emreder de k&ouml;le, itaat etmez mi?</p>\n\n<p>\n	Ama Yusuf itaat etmedi bu emre.</p>\n\n<p>\n	O k&ouml;le değildi &ccedil;&uuml;nk&uuml;.</p>\n\n<p>\n	Kimse bilmese de, kendisi biliyordu bu ger&ccedil;eği.</p>\n\n<p>\n	Kimse ona g&uuml;nahı emredemezdi.</p>\n\n<p>\n	Yusuf, Rabbinin kendisini se&ccedil;ip g&ouml;revlendirdiği ger&ccedil;eğini biliyordu; ama bunu bir sır olarak saklıyor; kimseye s&ouml;lemiyordu.</p>\n\n<p>\n	Kendisinin kim olduğunu s&ouml;yleyerek karşısındakine ayağını denk atmasını tavsiye etmeyecek kadar b&uuml;y&uuml;k bir kişiliğe sahipti Yusuf.</p>\n\n<p>\n	Herkesin onu k&ouml;le olarak g&ouml;r&uuml;p k&ouml;le olarak kullanması &ouml;nemli değildi.</p>\n\n<p>\n	&Ouml;nemli olan, ahdine sadakat g&ouml;stermesi ve doğru bildiği hakikatten y&uuml;z &ccedil;evirmemesiydi.</p>\n\n<p>\n	Z&uuml;leyha&#39;nın emri, Yusuf&#39;un melekuti d&uuml;nyasının prensiplerine aykırıydı.</p>\n\n<p>\n	G&ouml;r&uuml;n&uuml;şte bir k&ouml;leydi o; bu nedenle de efendisine kayıtsız şartsız itaat etmesi gerekirdi.</p>\n\n<p>\n	B&uuml;luğ &ccedil;ağının dayanılmaz baskısı altında bu emre canla başla koşması beklenirdi.</p>\n\n<p>\n	Kendisine bunca iyiliklerde bulunup onu yetiştiren bu kadını b&ouml;ylesine yalvartmaması umulurdu...</p>\n\n<p>\n	Ama o, herhangi biri değildi asla...</p>\n\n<p>\n	Yusuf&#39;tu o...</p>\n\n<p>\n	Herkesten umulan, beklenen ve herkes&ccedil;e gerekli g&ouml;r&uuml;len şeyler Yusuf&#39;tan beklenemez, ona gerek&ccedil;e olarak kabul ettirilemezdi.</p>\n\n<p>\n	Yusuf, bir anda, &uuml;stelik en zor anında, b&uuml;t&uuml;n emirleri &ccedil;iğneyip tuğyan etti.</p>\n\n<p>\n	Sadece bir fermana kulak verdi.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; Yusuf&#39;un nazarında Rabbinin bir fermanı, Z&uuml;leyha&#39;nın binlerce fermanını ge&ccedil;ersiz kılabilecek kadar aziz ve değerliydi...</p>\n\n<p>\n	Ve onun peygamberlik delillerinin en başta gelenidir bu...</p>\n\n<p>\n	En zayıf anında ve en dayanılmaz şartlarda hayv&acirc;n&icirc; arzularını bastırarak ins&acirc;n&icirc; arzularını ger&ccedil;ekleştirebilmek...</p>\n\n<p>\n	Ka&ccedil; babayiğidir k&acirc;rıdır bu?</p>\n\n<p>\n	O şartlarda Z&uuml;leyha&#39;nın kıskıvrak yakaladığı hangi Yusuf Z&uuml;leyha&#39;yı reddedebilecek kadar nefsine hakim ve Rabbine teslimdir?</p>\n\n<p>\n	İşte bunu başarabilen Yusuflara Y&uuml;ce Allah en b&uuml;y&uuml;k nimetlerini vaadetmiş ve onlardan razı olmuştur.</p>\n\n<p>\n	Bunu başarabilen Yusuf, peygamberlikle taltif edilmiş, karşısında meleklerin secde ettiği bir varlığa d&ouml;n&uuml;şm&uuml;şt&uuml;r!..</p>\n\n<p>\n	Ve, Yusuf&#39;un b&uuml;t&uuml;n g&uuml;zelliği de budur aslında...</p>\n\n<p>\n	Budur herkese nasip olmayan n&acirc;dide g&uuml;zellik...</p>\n\n<p>\n	Yusuf, bu g&uuml;zelliğiyle insanlık semasında &ouml;l&uuml;ms&uuml;z bir sancak gibi dalgalanır hal&acirc;...</p>\n\n<p>\n	D&uuml;şmanla savaşmak kolay değildir.</p>\n\n<p>\n	Hele dostla savaşmak bir hayli zor...</p>\n\n<p>\n	Bir de insanın kendisiyle savaşı var ki, en zorudur bu; hatta en imkansızı...</p>\n\n<p>\n	Ve Yusuf, bu imkansızı m&uuml;mk&uuml;n kılıp kendisini yenebilmiş &ccedil;ok n&acirc;dir isimlerden biridir.</p>\n\n<p>\n	Yusuf, sahibesinin emrini &ccedil;iğneyerek onu reddetti.</p>\n\n<p>\n	Kendisini evlatlık edinerek ona g&uuml;venen Mısır sultanına ihanet etmedi. &Ccedil;&uuml;nk&uuml; Rabbi onu &uuml;st&uuml;n kılmış ve Mısır azizinin ona babalık etmesini sağlamıştı.</p>\n\n<p>\n	Z&uuml;leyha&#39;nın bu şeytanca komplosu karşısında, Yusuf Suresinin</p>\n\n<p>\n	23. ayetinde, onun ş&ouml;yle dediği ge&ccedil;er:</p>\n\n<p>\n	&quot;... Ben, b&ouml;yle bir şey yapmaktan Allah&#39;a sığınırım. Rabbim O&#39;dur benim; sahibim sadece Allah&#39;tır benim! O, bana hep iyilikte bulunmuş, herzaman imdadıma koşmuştur, Rabbime asla isyan edemem, O&#39;nun emrini &ccedil;iğneyemem!&quot;</p>\n\n<p>\n	Evet, Rabbi, bir kez daha Yusuf&#39;un imdadına koşmuş ve peygamberini g&uuml;naha bulaşmaktan ve insanlara ihanet etmekten korumuştu.</p>\n\n<p>\n	Yusuf, bu fevkalade kulluk g&uuml;c&uuml;yle, imkansızı başarmıştı...</p>\n\n<p>\n	Y&uuml;celer Y&uuml;cesi Allah Teala hazretleri Yusuf olmak isteyen ve samimiyetle emrine itaat eden b&uuml;t&uuml;n kullarına karşı b&ouml;ylesine şefkatlidir...</p>\n\n<p>\n	Yusuf olmanın zahmetlerine katlanan herkes, Rabbinin yardım ve nusretlerine sahip olacaktır.</p>\n\n<p>\n	O; kendisine doğru bir adım atana, koşar.</p>\n\n<p>\n	Kendisinden yardım isteyenin hemencecik yanıbaşında hazır olur.</p>\n\n<p>\n	Ama, Rabbinin değil, kendi isteklerinin peşinde koşan ve ancak başı sıkışınca Rabbini hizmete &ccedil;ağıranların yardımına kim koşacaktır?</p>\n\n<p>\n	Yusuf, efendisinin namusuna saygılı olması gerektiğini anlattıysa da Z&uuml;leyha onu dinlemedi.</p>\n\n<p>\n	Onun bu davranışı karşısında Yusuf&#39;un tek yolu kalmıştı: Ka&ccedil;mak.</p>\n\n<p>\n	Yusuf, hızla odadan &ccedil;ıkıp ka&ccedil;maya başladı.</p>\n\n<p>\n	Av, yine avcının peşini bırakmıyordu.</p>\n\n<p>\n	Yusuf, kilitli kapıyı a&ccedil;maya &ccedil;alışırken Z&uuml;leyha ardından yetişip onu yakalamıştı.</p>\n\n<p>\n	Yusuf onun elinden sıyrılmak isterken g&ouml;mleğinin yakası arkadan yırtıldı.</p>\n\n<p>\n	Ama Yusuf, kendisini g&uuml;naha davet eden kadının elinden kurtulabilmeyi başardı.</p>\n\n<p>\n	Herkes d&uuml;şmanından uzak durur, d&uuml;şmandan ka&ccedil;mak şaşılası birşey değildir ki... Ama Yusuf&#39;un şaşılası hareketi, onun kendi kendisinden ka&ccedil;masıdır. Yusuf, kendi benliğinden, kendi Rabbine doğru ka&ccedil;maktadır.</p>\n\n<p>\n	Ne g&uuml;zel bir ka&ccedil;ıştır bu...</p>\n\n<p>\n	Bu kritik anda Z&uuml;leyha&#39;nın kocası &ccedil;ıkageldi...</p>\n\n<p>\n	Ve bu beklenmeyen olaya son lahzasında ulaştı.</p>\n\n<p>\n	Mısır sultanı Yusuf&#39;u eğitip yetiştirmesi i&ccedil;in onu, eşi Z&uuml;leyha&#39;ya teslim etmişti. Ama Z&uuml;leyha Yusuf&#39;u yanlış bir y&ouml;ne s&uuml;r&uuml;klemek istemişti şimdi. Onun bu girişimi hem &quot;Yusuf&#39;a, hem kendisine, hem kocasına bir zul&uuml;md&uuml; a&ccedil;ık&ccedil;a.</p>\n\n<p>\n	Z&uuml;leyha, kocasına ihanet etmeye yeltenmişti a&ccedil;ık&ccedil;a...</p>\n\n<p>\n	Kocasının tam&nbsp; &ccedil;ıkageldiği sırada g&ouml;rd&uuml;ğ&uuml; manzara, bu acı ger&ccedil;eği anlamasına yetmişti. Herşey, ihanet eden tarafın Z&uuml;leyha olduğunu g&ouml;steriyordu.</p>\n\n<p>\n	Ama kadının fendi, kadının fitnesi...</p>\n\n<p>\n	Kadında fevkal&acirc;de bir g&uuml;&ccedil; gizlidir.</p>\n\n<p>\n	Bu kritik anında bu g&uuml;&ccedil; Z&uuml;leyha&#39;nın imdadına koştu; Z&uuml;leyha &ccedil;ar&ccedil;abuk zihnini toparlayarak olayın akışını değiştirdi ve ger&ccedil;eği bir &ccedil;ırpıda saptırmayı başardı!</p>\n\n<p>\n	Kocasına sığınıp ağlamaklı bir sesle haykırdı: &quot;S&ouml;ylesene; senin eşine k&ouml;t&uuml; g&ouml;zle bakmaya yeltenen birinin cezası nedir? Hapse atılmak veya acı işkencelere uğratılmaktan başka bir şey mi?!&quot;</p>\n\n<p>\n	Ve Z&uuml;leyha, bir &ccedil;ırpıda Yusuf&#39;u su&ccedil;lamış, onu zan altında bırakmıştı!</p>\n\n<p>\n	Aşkta yenilen insanlar bazen her &ccedil;ılgınlığa başvurabilmektedirler.</p>\n\n<p>\n	Aşkta yenilen insanlar bazen sevdiklerine d&uuml;şman kesilirler, aşkın bir anda d&uuml;şmanlığa d&ouml;n&uuml;ş&uuml;verdiği, kin ve nefretle karardığı bu anlar insanoğlunun en aşağılık anlarından biridir.</p>\n\n<p>\n	O d&ouml;nem Mısır&#39;ının kanunlarında evli kadına sataşmanın cezası hapis veya kırba&ccedil;lanmaktı; işlenen bu su&ccedil;, s&ouml;z konusu kadının kocasına karşı işlenmiş bir ihanet olarak değerlendiriliyordu.</p>\n\n<p>\n	Z&uuml;leyha&#39;nın bu iftirası dayanılır gibi değildi; o g&uuml;ne kadar hep susmuş ve hi&ccedil;bir zaman kendisini savunma ihtiyacı hissetmemiş olan Yusuf, burada susamadı artık, Z&uuml;leyha&#39;nın yalan s&ouml;ylediğini ve kendisinin su&ccedil;suz olduğunu vurguladı.</p>\n\n<p>\n	İftiraya uğrayan birinin susması caiz değildir, t&ouml;hmet karşısında kendisinin kendisini savunması bir farzdır.</p>\n\n<p>\n	Bu, Yusuf&#39;un uğradığı ikinci iftiraydı.</p>\n\n<p>\n	Ona atılan ilk iftira, hırsızlıktı; ama o sırada k&uuml;&ccedil;&uuml;c&uuml;k bir &ccedil;ocuk olduğundan kendisini savunamamış, kendisine reva g&ouml;r&uuml;len zulm&uuml;n farkına dahi varamamıştı.</p>\n\n<p>\n	Ama şimdi kendisini savunabilecek g&uuml;c&uuml; ve r&uuml;şd&uuml; vardı.</p>\n\n<p>\n	İşin ilgin&ccedil; tarafı, ona atılan her iki iftiranın da kadın tarafından atılmış olması ve her ikisinin de onu &ccedil;ok seviyor olmasıydı.</p>\n\n<p>\n	Ama birinci iftira, vuslat i&ccedil;indi; ikincisiyse eziyet i&ccedil;in!...</p>\n\n<p>\n	Yusuf&#39;un bu iftira karşısında kendisini &quot;Ben hi&ccedil;birşey yapmadım; o beni kendisiyle birlikte olmaya zorluyordu&quot; s&ouml;z&uuml;yle savunduğu ge&ccedil;er Kur&#39;an&#39;da...</p>\n\n<p>\n	Yusuf, Z&uuml;leyha&#39;nın kendisine s&uuml;rekli sarkıntılık ettiğini o g&uuml;ne kadar kimseye s&ouml;ylememiş, evli bir kadının bu sırrını ifş&acirc; ederek onun yuvasını yıkmamayı, bu &ccedil;iftin mutluluğunu bozmamayı yeğlemişti.</p>\n\n<p>\n	Yusuf gammazlık edecek, kimseyi ispiyonlayacak biri değildi. Hataları affeden, su&ccedil;ları bağışlayan bir karakteri vardı onun.</p>\n\n<p>\n	Ama burada susamazdı artık. Zira konuşulması gereken yerde susmak, erliğe de yakışmaz, erenliğe de... Yusuf er ve erendi, akıl ve zek&acirc; timsaliydi.</p>\n\n<p>\n	Mısır sultanı, Yusuf&#39;un bu ithamı reddetmesi karşısında ne yapacağını şaşırmıştı; Z&uuml;leyha&#39;ya mı inanacaktı şimdi, Yusuf&#39;a mı?!</p>\n\n<p>\n	Yusuf&#39;u &ccedil;ok iyi tanıyordu. Yusuf&#39;u kendisi b&uuml;y&uuml;tm&uuml;şt&uuml; &ccedil;&uuml;nk&uuml;. Onun temizlik, iffet ve d&uuml;r&uuml;stl&uuml;ğ&uuml;nden zerrece kuşkusu yoktu.</p>\n\n<p>\n	Kendi eşini de tanıyor, onun &ouml;zelliklerini de biliyordu. İ&ccedil;ten i&ccedil;e, eşinin bu olayda su&ccedil;suz olmasını temenni ediyordu.</p>\n\n<p>\n	B&uuml;t&uuml;n mesele, Yusuf&#39;la Z&uuml;leyha hadisesinde hi&ccedil;bir şahide başvurulamamasıydı. Bu gizli olayın hi&ccedil;bir şahidi yoktu &ccedil;&uuml;nk&uuml;!</p>\n\n<p>\n	Ama hi&ccedil;bir hakikat ebediyen gizli kalmamıştır..</p>\n\n<p>\n	Bu olayda da &ouml;yle oldu. Mısır sultanının kendi ailesinden biri, adet&acirc; gaybdan inen bir melek gibi son&nbsp; anda sultanın imdadına yetişerek onu bu kararsızlık ve &ouml;ld&uuml;r&uuml;c&uuml; tedirginlikten kurtardı:</p>\n\n<p>\n	&quot;Eğer Yusuf&#39;un g&ouml;mleği &ouml;n taraftan yırtılmışsa, Yusuf yalancıdır, arka taraftan yırtılmışsa, Z&uuml;leyha yalan s&ouml;ylemektedir!&quot;</p>\n\n<p>\n	Mısır sultanı Yusuf&#39;un o g&uuml;n giydiği g&ouml;mleği istedi, g&ouml;mlek arkasından yırtılmıştı!</p>\n\n<p>\n	Yusuf&#39;un su&ccedil;suz olduğu, Mısır sultanının eşinin ona iftira attığı g&uuml;n gibi aşikar olmuştu şimdi.</p>\n\n<p>\n	Ama sultan, kendi eşini cezalandıracak mıydı acaba?</p>\n\n<p>\n	Eşine d&ouml;nerek &quot;Bu iftira&quot; dedi. &quot;Siz kadınların hilesinden kaynaklanın bir yalan! Siz kadınların fitne ve hilesi pek tehlikelidir ger&ccedil;ekten!&quot;</p>\n\n<p>\n	Kur&#39;an, Mısır sultanının, eşine bunu s&ouml;yledikten sonra Yusuf&#39;a d&ouml;n&uuml;p bu olayın &uuml;zerini &ouml;rtmesini ve Z&uuml;leyha&#39;yı affetmesini istediğini ve Z&uuml;leyha&#39;ya da &quot;Hatalı olan sensin, senin g&uuml;nahkar olduğun anlaşıldı, g&uuml;nahının bağışlanmasını dile&quot; dediğini buyurur.</p>\n\n<p>\n	B&ouml;ylece Mısır sultanı da kendi eşini affetmiş ve onu bağışlamış, bu olay da b&ouml;ylece kapanmıştı o g&uuml;n...</p>\n\n<p>\n	-*-</p>\n\n<p>\n	Z&uuml;leyha&#39;nın Yusuf&#39;a olan tutkusu s&ouml;n&uuml;p gidecek bir alev değildi asla. Bir an bu tutku d&uuml;şmanlığa d&ouml;n&uuml;şm&uuml;ş ve Z&uuml;leyha onu su&ccedil;lamışsa da, aradan &ccedil;ok kısa bir zaman ge&ccedil;tikten sonra Yusuf&#39;a beslediği aşk yeniden alevlenmiş, hele kocasının kendisini affetmesi &uuml;zerine bu tutku daha da artmıştı.</p>\n\n<p>\n	Yusuf, alel&acirc;de g&uuml;zellerden biri gibi değildi ki Z&uuml;leyha ondan kolayca vazge&ccedil;ebilsin...</p>\n\n<p>\n	G&ouml;ren herkesi şaşkına uğratan fevkal&acirc;de bir &ccedil;ekiciliği vardı Yusuf&#39;un.</p>\n\n<p>\n	Z&uuml;leyha &ccedil;aresiz kalakalmıştı bu aşkın kemendinde...</p>\n\n<p>\n	Yusuf&#39;u seven, ona g&ouml;n&uuml;l veren birinin bir daha ondan vazge&ccedil;ebilmesi m&uuml;mk&uuml;n m&uuml;yd&uuml; hi&ccedil;?...</p>\n\n<p>\n	Daha da k&ouml;t&uuml;s&uuml;, aynı evde yaşamalarıydı.</p>\n\n<p>\n	Yusuf&#39;u her an karşısında g&ouml;ren, onunla aynı &ccedil;atı altında ve k&ouml;le-efendi stat&uuml;s&uuml;yle yaşayan Z&uuml;leyha i&ccedil;in Yusuf&#39;tan vazge&ccedil;ebilmek imkansızdı.</p>\n\n<p>\n	Yusuf&#39;u g&ouml;rd&uuml;k&ccedil;e aklı başından gidecek gibi oluyordu Z&uuml;leyha&#39;nın... bu duruma tahamm&uuml;l edebilmek ger&ccedil;ekten &ccedil;ok, ama &ccedil;ok zordu. &Uuml;stelik, Z&uuml;leyha, ona olan ilgi ve aşkını gizlemiyordu da artık!..</p>\n\n<p>\n	Bu kıssanın devamını gelecek sayıda okuyabilirsiniz...inşaalah</p>\n\n<p>\n	&nbsp;</p>','Yusuf\'un Güzelliği','','publish','closed','open','','yusufun-guzelligi-2','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3224',0,'post','',0),(3225,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Ismail Derya/Ehli Beyt &Ouml;ğretisi 4</h5>\n\n<p>\n	Sonu&ccedil;suz sevda Z&uuml;leyha&#39;nın huzurunu ka&ccedil;ırmıştı. Sevgisini ortaya koyduktan sonra bir s&uuml;re onu unuttuysa da, &ouml;zellikle kocasının su&ccedil;unu affettiğine emin olup normal yaşamına d&ouml;nd&uuml;kten sonratekrar aşk ateşi alevlenerek t&uuml;m v&uuml;cudunu yakmaya başlamıştı.</p>\n\n<p>\n	Yusuf&#39;un g&uuml;zelliği de kolay kolay vazge&ccedil;ilebilecek t&uuml;rden değildi. Onun cemalini g&ouml;ren yerinde donup kalıyor, ge&ccedil;ip gitmeye g&uuml;c&uuml; yetmiyordu; bu y&uuml;zden ger&ccedil;ekten Z&uuml;leyha zavallıydı; perişandı. Z&uuml;leyha s&uuml;rekli Yusuf&#39;u g&ouml;r&uuml;yor ve aşk ateşi daha da alevleniyordu. Ona karşı koymaya, aşkını gizlemeye g&uuml;c&uuml; yetmiyordu; hele Yusuf&#39;un direnişiyle karşılaşması ona olan aşkını daha da artırıyordu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kadınlar Mısır krali&ccedil;esinin aşkını ve gen&ccedil; k&ouml;lesinin takva ve iffetini konuşuyor, Z&uuml;leyha&#39;yı kınıyorlardı.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;Krali&ccedil;enin bu aşk ve tutkunluğu artık k&ouml;şe-bucakta konuşulan en tatlı sohbet durumuna gelmişti.</p>\n\n<p>\n	Evet; onlar haklıydılar; &ccedil;&uuml;nk&uuml; daha Yusuf&#39;u g&ouml;rmemişlerdi. Eğer Yusuf&#39;u g&ouml;rm&uuml;ş olsalardı Z&uuml;leyha&#39;yı bu şekilde acımasızca kınamazlardı.</p>\n\n<p>\n	Değerli inciler genellikle g&ouml;zlerden uzak, m&uuml;cevherler haznesinde tutulurlar. İnsanlığın paha bi&ccedil;ilmez incisi olan Yusuf da g&ouml;zlere az g&ouml;r&uuml;n&uuml;yordu ve Mısır halkı onun takva ve cemal destanından sadece duyduklarıyla yetiniyorlardı.</p>\n\n<p>\n	Bu dedikodular Mısır krali&ccedil;esine ulaştı;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;yeterince zeki olan krali&ccedil;e peşinden konuşanlardan intikam almayı d&uuml;ş&uuml;nd&uuml;.</p>\n\n<p>\n	B&uuml;y&uuml;k bir toplantı d&uuml;zenleyerek kadınları davet etti. Her birine &ouml;zel bir minder ve yaslanmaları i&ccedil;in bir de yastık hazırladı.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Herkes kendi yerine oturarak tatlı tatlı sohbet etmeye başladılar. Ev sahibi misafirleri turun&ccedil;la ağırladı.</p>\n\n<p>\n	Hizmet&ccedil;iler turun&ccedil; tepsisini getirip misafirlere sundular. Herkes bir turun&ccedil; ve onu kesmek i&ccedil;in bir bı&ccedil;ak eline aldı.</p>\n\n<p>\n	O sırada Z&uuml;leyha Yusuf&#39;tan misafirlerin kendisini g&ouml;rmesi i&ccedil;in i&ccedil;eri girmesini istedi.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>&nbsp;Yusuf i&ccedil;eri girdi.</p>\n\n<p>\n	Kadınların g&ouml;z&uuml; Yusuf&#39;un alımlı cemaline takılınca bir anda yerlerinde kuruyup kaldılar g&ouml;zlerine inanamıyorlardı. Acaba bu g&ouml;rd&uuml;kleri bir r&uuml;ya mı yoksa bir ger&ccedil;ek mi? Bir anda kendilerinden ge&ccedil;ip her şeyi unuttular.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a>&nbsp;dudaklarını ısırıp; ellerindeki bı&ccedil;akla turun&ccedil; yerine fena bir şekilde ellerini kestiler.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>&nbsp;Bu g&uuml;zellik abidesi karşısında kendinden ge&ccedil;memek ve hayran kalmamak g&uuml;zellik duygusu olan kimsenin harcı değildi.</p>\n\n<p>\n	Mısır krali&ccedil;esi planını &ccedil;ok iyi bir şekilde ger&ccedil;ekleştirmiş ve hedefine ulaşmıştı. B&uuml;t&uuml;n kadınlar Z&uuml;leyha&#39;nın d&uuml;şt&uuml;ğ&uuml; tuzağa d&uuml;şm&uuml;ş hepsi Yusuf&rsquo;a hayran olmuştu.</p>\n\n<p>\n	Mısır krali&ccedil;esi gece-g&uuml;nd&uuml;z Yusuf&#39;u g&ouml;r&uuml;p onun aşkıyla tutuşup yanıyor ve buna tahamm&uuml;l ediyorduysa Mısır kadınları daha ilk g&ouml;r&uuml;şlerinde Yusuf&#39;a g&ouml;n&uuml;l vermişlerdi.</p>\n\n<p>\n	Hepsi, bu beşer değildir dediler. Olsa olsa bu g&uuml;zel bir melektir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>&nbsp;Onlardaki durumu g&ouml;ren Z&uuml;leyha fırsatı ka&ccedil;ırmayıp onlara ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Beni kendine hayran kılan budur; arkamdaki s&ouml;ylenti ve kınamaların sebebi budur!<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>&nbsp;Şimdi bana hak veriyor musunuz? Y&uuml;zlerce kere bana az bir iltifat g&ouml;stermesi i&ccedil;in yalvardım ama o hep beni g&ouml;rmezlikten geldi!<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Z&uuml;leyha Mısır kadınlarının kendisinin dert ortağı olduklarını g&ouml;r&uuml;nce kocasının karşısında inkar ettiği su&ccedil;unu bu defa farkına varmadan onların karşısında itiraf etti. Sonra a&ccedil;ık&ccedil;a Yusuf&#39;u tehdit etmeye başladı:</p>\n\n<p>\n	Artık tahamm&uuml;l&uuml;mde kalmadı. Eğer daha fazla direnirse zindana attırır, ora işkence ettiririm.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Mısır kadınları Z&uuml;leyha&#39;nın bu s&ouml;zlerine karşı bir şey s&ouml;ylemediler hatta onlar da Z&uuml;leyha&rsquo;nın d&uuml;şt&uuml;ğ&uuml; duruma acıyarak ona destek verdiler.</p>\n\n<p>\n	G&uuml;nler ge&ccedil;iyor ama Yusuf&rsquo;un tavrında en k&uuml;&ccedil;&uuml;k bir yumuşama g&ouml;r&uuml;lm&uuml;yordu. Z&uuml;leyha&rsquo;nın b&uuml;t&uuml;n &ccedil;abaları sonu&ccedil;suzdu Yusuf&rsquo;un g&ouml;nl&uuml;ne taht kuran Allah aşkı o kadar g&uuml;&ccedil;l&uuml;yd&uuml; ki d&uuml;nyanın hi&ccedil; bir g&uuml;zellik ve zevki Yaratıcısının emirleriyle &ccedil;eliştiğinde artık zevk olmaktan &ccedil;ıkıyor ve nefret edilecek en acı iş g&ouml;r&uuml;n&uuml;m&uuml;n&uuml; kazanıyordu.</p>\n\n<p>\n	&nbsp;Yusuf da bir insan olarak kadınlara karşı erkeğin v&uuml;cuduna yerleştirilmiş olan ilgi ve sevginin ne kadar g&uuml;&ccedil;l&uuml; bir duygu olduğunu biliyor ve bizzat bu duyguların gen&ccedil; bir delikanlı olarak kendinde hissediyordu. Yusuf bu amansız m&uuml;cadele sahnesinde onun nefsi isteklerine uyarak iffet &ccedil;izgilerini &ccedil;iğnememesini sağlayan Allah Teala&rsquo;ya sığınmak olduğunu bildiği i&ccedil;in s&uuml;rekli Allah&rsquo;a sığınıyor ve hatta her şeyin insanı g&uuml;naha sevk ettiği b&ouml;yle bir ortamda kalmamak i&ccedil;in Allah&rsquo;a yalvarıyordu:</p>\n\n<p>\n	&ldquo;Allah&#39;ım! Hapislerde kalmak benim i&ccedil;in b&ouml;yle bir ortamda kalmak ve onların isteğine boyun eğmekten daha hayırlıdır. Allah&#39;ım! Bunların k&ouml;t&uuml;l&uuml;ğ&uuml;nden koru beni. Eğer l&uuml;tf&uuml;n benim &uuml;zerimde olmazsa ve bunlara y&ouml;nelirsem cahillerden olurum.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>&nbsp;</p>\n\n<p>\n	Ve Allah Yusuf&rsquo;un duasını kabul etti<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a>&nbsp;Sonunda su&ccedil;suz olmasına rağmen zindana atıldı.</p>\n\n<p>\n	Ziyafet meclisinden sonra Mısır&#39;da Z&uuml;leyha&rsquo;dan başka Yusuf&#39;a hayran olanlarda &ccedil;oğalmış ona ulaşma fırsatını bulan bir &ccedil;ok kadın &ccedil;eşitli yollarla onun g&ouml;nl&uuml;n&uuml; olmaya &ccedil;alışıyordu Ama Yusuf&rsquo;un g&ouml;nl&uuml;n&uuml; &ccedil;elmiş olan aşk bambaşkaydı o, g&uuml;zellerin g&uuml;zeli t&uuml;m g&uuml;zellikleri yaratan en sadık ve samimi sevgiyle insanı seven Allah&rsquo;ın aşkına g&ouml;nl&uuml;n&uuml; vermiş artık kimseye verecek hi&ccedil;bir şeyi yoktu. Yusufa, g&ouml;re istek ve sevgiler ancak bu y&ouml;r&uuml;nge de olmak kaydıyla veya en azından bu sevgiyle &ccedil;elişmemek kaydıyla bir anlam taşır aksi taktirde hi&ccedil;bir anlamı yoktu. İşte Yusuf&rsquo;un ger&ccedil;ek g&uuml;&ccedil; kaynağı onun kalbindeki bu hakiki aşkın oluşturduğu muhabbetin ona verdiği g&uuml;&ccedil;t&uuml;. Yusuf katı y&uuml;rekli, duygusuz aşk ve muhabbet duygularından nasibini almamış biri de değildi; Yusuf ger&ccedil;ek&nbsp; aşk ve sevda adamıydı ama onun sevdasını a&ccedil;ıp s&ouml;yleyebileceği bir dert ortağı yoktu; herkes maddi alemin kafesi i&ccedil;inde her şeyin sınırlı olduğunu sandıkları i&ccedil;in Yusuf&rsquo;u anlayan onun tutumlarına bir mana verin kimse yoktu.</p>\n\n<p>\n	Bir su&ccedil; işlememiş olmasına rağmen yine Z&uuml;leyha&rsquo;nın tahrikleri sonucu Yusuf&#39;un ge&ccedil;ici olarak zindana atılmasına karar verildi!<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Sonu&ccedil;ta g&uuml;zellik meleği zindana atılarak aradığı huzura kavuştu; Mısır kralının evinde her istediği şey emrinde olmasına rağmen ruhu rahatsızdı; bir taraftan aşkından yanıp k&uuml;l olan kadının isteğine teslim olması m&uuml;mk&uuml;n değildi, bir taraftan da onun perişan haline acıyordu. Yusuf, sevgi timsaliydi, kalbi şefkat ve merhametle doluydu. B&ouml;yle bir kadınla savaşmak kolay bir iş değildi. Fakat zindanda savaşması gerekmiyordu artık; ruhen huzur i&ccedil;indeydi; zaten uzun s&uuml;reden beri bu huzuru arıyordu.</p>\n\n<p>\n	Yusuf&#39;un zindana atılması onun takva ve temizlikte ş&ouml;hretini zirveye ulaştırdı. Mısır halkı eşine rastlamadıkları bir ger&ccedil;eğe şahit olmuşlardı. Onun beşerden &uuml;st&uuml;n bir beşer, m&uuml;kemmel bir insan ve bir insanlık &ouml;rneği olduğunu anlamışlardı.</p>\n\n<p>\n	İyi bir insan olan Mısır kralı Yusuf&#39;un zindana atıldığını bilmiyordu; her zaman olduğu gibi emir altındakiler &uuml;stlerinin haberleri olmadıan sorumlu oldukları nice su&ccedil;lar işliyorlar!</p>\n\n<p>\n	Yusuf hapisin zor şartlarında bile, Allah&rsquo;ın isteği doğrultusunda insanlara olan muhabbet duygusu gereğince onları aydınlatmak i&ccedil;in bir fırsat arıyordu ve maddi hayatın şatafatından uzak olan her şeyin d&ouml;rt duvardan ibaret olduğu zindan insanların d&uuml;ş&uuml;nmeleri yolundaki engelleri kaldırdığı i&ccedil;in b&ouml;yle bir fırsatı oluşturmuştu. Mısır kralının k&ouml;lelerinden ikisi Yusuf&#39;un zindanda kader arkadaşı olmuşlardı.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a>&nbsp;Onları Yusuf&#39;u tanımış ve onun, sıradan bir beşerin bilmediği şeyleri bildiğini y&uuml;ce erdemlere sahip bir insan olduğunu farketmişlerdi.</p>\n\n<p>\n	Her biri g&ouml;rd&uuml;ğ&uuml; r&uuml;yanın kendilerinin geleceğiyle ilgili bir haber olduğunu anlamış olacaklar ki r&uuml;yalarının tabirini &ouml;ğrenmek istiyorlardı.</p>\n\n<p>\n	Yusuf&#39;un yanında yer alarak kendi g&ouml;rd&uuml;kleri r&uuml;yalarını anlattılar. Birisi dedi:</p>\n\n<p>\n	- R&uuml;yada &uuml;z&uuml;m sıkıp suyunu &ccedil;ıkardığımı g&ouml;rd&uuml;m!<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Diğeri ş&ouml;yle dedi:</p>\n\n<p>\n	- R&uuml;yada başımın &uuml;zerinde bir ekmek tabağı olduğunu g&ouml;rd&uuml;m; g&ouml;kteki kuşlar ondan yiyorlardı.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yusuf&#39;tan r&uuml;yalarını tabir etmesini isteyerek, senin doğru ve iyi bir kişi olduğunu g&ouml;r&uuml;yoruz dediler.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Yusuf</p>\n\n<p>\n	- R&uuml;yanızı tabir edeceğim; bu Rabb&#39;in bana &ouml;ğrettiklerindendir..<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Yusuf fırsattan istifade r&uuml;yalarının sırrını onlara a&ccedil;ıp s&ouml;ylemeden herkesin bilmesi gerekli olan yaratılış sırrını onlara anlatmaya &ccedil;alıştı Onlara insanın kendi yaratılış gayesinin ne olduğunu ve insana yakışır bir şekilde ve bilin&ccedil; d&uuml;zeyine y&uuml;kselerek her şeyi yaratan Allah&rsquo;ı tanıması gerektiğini vurguladı:</p>\n\n<p>\n	- Ben Allah&#39;a inanmayıp kıyameti inkar edenlerin inan&ccedil;larını reddederek babalarım İsmail, İshak ve Yakup&rsquo;un dinini izlemekteyim.</p>\n\n<p>\n	Bilin ki alemlerin Rabb&#39;ine ortak koşmak yanlıştır; &ccedil;&uuml;nk&uuml; Rabb&#39;imizin eşi ve ortağı yoktur. Bu bilme nimetini bize veren yine odur. Fakat insanlardan &ccedil;oğu nank&ouml;rd&uuml;rler, nimetin ş&uuml;kr&uuml;n&uuml; yerine getirmezler.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ey hapis arkadaşlarım! Birka&ccedil; tanrıya tapınmak ve hep hayatın eksenini değiştirerek bir &ccedil;ıkmazdan diğer &ccedil;ıkmaza bir seraptan diğer serap peşinde koşmak mı iyidir, yoksa tek olan her şeyi yaratan merhameti sonsuz olan ve her varlığı kendi kemaline ulaştırmaya kudretli olan tek Allah&#39;a inanarak hayatımızı hak &uuml;zerine kurmak mı??<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a>&nbsp;&Ouml;yle bir ilah ki sonsuz bir g&uuml;ce sahiptir, istediği olur, istemediği de olmaz. İbadet ve kulluk O&#39;na layıktır. Oysa diğer tanrılar hep insanın kendi hayalinin &uuml;r&uuml;n&uuml;d&uuml;r ve hi&ccedil;bir ger&ccedil;eği olmadığı i&ccedil;in insanın yaşantısına eksen olamadığı gibi insanı da kendine tutsak yapar.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Her şeyin ilahı birdir. Alemlerin Rabb&#39;i ve t&uuml;m varlıkları yoktan var eden sadece O&#39;dur; O kendisinden başkasına ibadet ve kulluk etmeyin, buyurmuştur. İnsanların &ccedil;oğu bilmeseler bile sağlam ve ebedi din ancak Allah&rsquo;a inanıp ona tapmaktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Yusuf bu s&ouml;zleriyle ilk olarak kendisini tanıtıyor, ailesinden bahsediyordu ve değerli babalarının ismini anıyordu; vasfını halkın duyduğu peygamberlerin ismini anıyordu ve kendisinin bu temiz soydan olduğunu bildiriyordu. Hakk&#39;ın halka g&ouml;nderdiği el&ccedil;ilerin, iki a&ccedil;ıdan tanınmış olmaları gerekirdi:</p>\n\n<p>\n	İlki insanların onları takvalı, d&uuml;r&uuml;st ve salih kişiler olarak tanıması gerekirdi; iki zindan arkadaşıda Yusuf&rsquo;u bu sıfatlarla tanıdıklarını itiraf ediyordu.</p>\n\n<p>\n	Diğeri ise d&uuml;r&uuml;st ve salih bir soydan gelmeleri gerekirdi.</p>\n\n<p>\n	İşte bu nedenle Yusuf babalarını tanıttı; soylu tertemiz bir aileye bağlı olduğunu anlattı. Halkı Hakk&#39;a davet eden bir kişi hem kişisel y&ouml;n&uuml;yle ve hem de ailevi &ouml;zelliği ile temiz ve se&ccedil;kin olması insanların yanında daha etkili olmalarını sağlar ve &ccedil;ağrılarının akıl ve mantık sahiplerince kabul edilmesi daha kolay olur.</p>\n\n<p>\n	Yusuf&#39;un mesajı gayet net ve a&ccedil;ıktı; bu &ccedil;ağrının, biri olumlu ve diğeri ise olumsuz iki y&ouml;n&uuml; vardı:</p>\n\n<p>\n	Bu &ccedil;ağrı bir taraftan &ccedil;eşitli tanrılara inanmayı ve Allah&rsquo;a ortak koşmayı reddetmek esasına ve diğer taraftan bir ve tek olan Allah&#39;a tapmak temeli &uuml;zerine kuruluydu. &Uuml;stelik bu davette zorlama yoktu; &ccedil;&uuml;nk&uuml; din ve inan&ccedil;ta zorlama olmazdı. İşte bu nedenle Yusuf iki zindan arkadaşını davetini kabul etmekte serbest bırakmış, inancını kabul etmeyi ve doğrulamayı onların &uuml;zerine bırakmıştı.</p>\n\n<p>\n	İsteseler kabul edeceklerdi, istemeseler kimse onları bu inanca girsinler diye zorlamayacaktı.</p>\n\n<p>\n	Bir inancı kabul etmek d&uuml;ş&uuml;nerek olmalıydı. Yusuf bu s&ouml;zleriyle onlara d&uuml;ş&uuml;nme fırsatı verdi. Sağlam ve kısa bir davetten sonra arkadaşlarının r&uuml;yalarını tabir etmeye başladı:</p>\n\n<p>\n	- R&uuml;yasında &uuml;z&uuml;m sıktığını g&ouml;renin zindandan &ccedil;ıkarak kralın &ouml;zel hizmet&ccedil;isi olacağını, ona şarap sunmakla g&ouml;revlendirileceğini; r&uuml;yasında başındaki ekmek tabağından kuşların yediğini g&ouml;renin ise asılacak ve g&ouml;kteki kuşlar başının etini koparıp yiyeceğini onlara s&ouml;yledi.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	- Bu kesin ve değişmez bir gelecektir.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Evet; Yusuf&#39;un dediği gibi oldu. Arkadaşlarından biri asıldı, diğeri ise kralına şarap sunmakla g&ouml;revlendirildi.</p>\n\n<p>\n	Yusuf, kurtulacak olandan kendisinin su&ccedil;suz yere zindana atıldığını krala hatırlatmasını istedi.</p>\n\n<p>\n	Arkadaşı Yusuf&#39;un bu isteğini kabul etmesine rağmen kralın yanında bir makama ulaşınca verdiği s&ouml;z&uuml; unutuverdi ve b&ouml;ylece bu b&uuml;y&uuml;k insan yıllar boyu zindanda kaldı.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, bir makama ulaşmadan &ouml;nce, vaatlerde bulunulması o makama ulaştıktan sonra ise verilen s&ouml;zlerin unutulması bir &ccedil;ok insanda g&ouml;r&uuml;nen genel bir hudur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- &quot;Şehirde birtakım kadınlar: Vezir&#39;in karısı, uşağının nefsinden murat almak istemiş! Sevda, onun bağrını yakmış! Biz onu a&ccedil;ık bir sapıklık i&ccedil;inde g&ouml;r&uuml;yoruz!&quot; dediler.&quot; (Yusuf: 30)</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- &quot;(Kadın), onların (dedikodu yaparak kendisini dile d&uuml;ş&uuml;rme) d&uuml;zenlerini işitince...&quot; (Yusuf: 31)</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- &quot;...Onlara (adam) g&ouml;nderdi (yemeğe davet etti.) Onlar i&ccedil;in dayanacak yastıklar hazırladı ve her birine de bir bı&ccedil;ak verdi...&quot; (Yusuf: 31)</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - &quot;...(Kadınlar, &ouml;nlerine konan meyveleri soyup yemekle meşgul iken) Yusuf&#39;a: &quot;&ccedil;ık karşılarına!&quot; dedi.&quot; (Yusuf: 31)</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - &quot;...Kadınlar Yusuf&#39;u g&ouml;r&uuml;nce onu (g&ouml;zlerinde) b&uuml;y&uuml;tt&uuml;ler...&quot; (Yusuf:&nbsp; 31)</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - &quot;...(Ona hayranlıklarından &ouml;t&uuml;r&uuml;) ellerini kestiler...&quot; (Yusuf: 31)</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- &quot;Ve: &quot;Allah i&ccedil;in, haşa bu insan değildir; bu ancak g&uuml;zel bir melektir!&quot; dediler.&quot; (Yusuf: 31)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- &quot;(Kadın) dedi ki: &quot;İşte siz beni bunun i&ccedil;in kınamıştınız!&quot;&quot; (Yusuf: 32)</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- &quot;Andolsun ben kendisinden murat almak istedim de o, iffetinden &ouml;t&uuml;r&uuml; (beni) reddetti.&quot; (Yusuf, 32)</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- &quot;Ama kendisine emrettiğimi yapmazsa, elbette zindana atılacak ve al&ccedil;alanlardan olacaktır!&quot; (Yusuf:&nbsp; 32)</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- &quot;(Yusuf): &quot;Rabb&#39;im dedi bana g&ouml;re zindan, bunların beni davet ettiği şeyden iyidir. Eğer onların d&uuml;zenini benden savmazsan onlara meylederim ve cahillerden olurum!&quot; (Yusuf:&nbsp; 33)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - &quot;...Rabb&#39;i onun duasını kabul buyurdu ...&quot; (Yusuf:&nbsp; 34)</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- &quot;Sonra (aziz ve adamları Yusuf&#39;un masumluğu hakkındaki) bu delilleri g&ouml;rd&uuml;kleri halde yine onu bir s&uuml;re zindana atmaları kendilerine uygun geldi.&quot; (Yusuf:&nbsp; 35)</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - &quot;Onunla beraber iki delikanlı daha zindana girdi...&quot; (Yusuf:&nbsp; 36)</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- &quot;Onlardan biri dedi ki: &quot;Ben d&uuml;ş&uuml;mde şarap sıktığımı g&ouml;r&uuml;yorum.&quot; (Yusuf:&nbsp; 36)</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- &quot;&Ouml;teki de dedi ki: &quot;Ben de, g&ouml;r&uuml;yorum ki başımın &uuml;st&uuml;nde ekmek taşıyorum, kuşlar (gelip) ondan yiyor.&quot;&quot; (Yusuf:&nbsp; 36)</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Bunun yorumunu bize haber ver zira biz seni g&uuml;zel davrananlardan g&ouml;r&uuml;yoruz.&quot; dedi.&quot; (Yusuf:&nbsp; 36)</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- &quot;Bu (r&uuml;ya)nın yorumunu size haber vermiş olurum... Bu (yorum) Rabb&#39;imin bana &ouml;ğrettiği şeylerdendir (bu bilgileri Rabb&#39;im bana l&uuml;tfetti).&quot; (Yusuf:&nbsp; 37)</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- &quot;Ben, Allah&#39;a inanmayan, ahireti de inkar eden bir kavmin dinini terk ettim. Atalarım İbrahim, İshak ve Yakub&#39;un dinine uydum. Bizim, herhangi bir şeyi Allah&#39;a ortak koşmağa hakkımız yoktur. Bu (tevhid), bize ve b&uuml;t&uuml;n insanlara Allah&#39;ın bir l&uuml;tf&uuml;d&uuml;r, ama insanların &ccedil;oğu ş&uuml;kretmezler.&quot; (Yusuf:&nbsp; 37-38)</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- &quot;Ey benim zindan arkadaşlarım, (d&uuml;ş&uuml;n&uuml;n bir kere) &ccedil;eşitli tanrılar mı iyi, yoksa her şeyi (h&uuml;km&uuml; altında tutan) kahredici tek Allah mı?&quot; (Yusuf:&nbsp; 39)</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- &quot;Siz, O&#39;nu bırakıp ancak sizin ve atalarınızın taptığı bir takım (anlamsız boş) isimlere tapıyorsunuz.&quot; (Yusuf:&nbsp; 40)</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- &quot;Allah onlar(ın ger&ccedil;ekliği) hakkında hi&ccedil; delil indirmemiş (onlara hi&ccedil;bir g&uuml;&ccedil; vermemiş)tir. H&uuml;k&uuml;m, yalnız Allah&#39;ındır. O, yalnız kendisine tapmanızı emretmiştir işte doğru din budur. Ama insanların &ccedil;oğu bilmezler.&quot; (Yusuf:&nbsp; 40)</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- &quot;Ey zindan arkadaşlarım, (r&uuml;yanıza gelince) biriniz (eskisi gibi) yine efendisine şarap sunacak, diğeri ise asılacak kuşlar onun başından yiyecek.&quot; (Yusuf:&nbsp; 41)</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - &quot;...Sorduğunuz iş (bu şekilde) kesinleşmiştir.&quot; (Yusuf:&nbsp; 41)</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - &quot;O iki kişiden kurtulacağını sandığı kimseye dedi ki: &quot;Benim efendin (kralın)ın yanında an (benim su&ccedil;suz olduğumu krala hatırlat).&quot; Fakat Şeytan o adama, (Yusuf&#39;un durumunu) efendisine s&ouml;ylemeyi unutturdu, (bundan &ouml;t&uuml;r&uuml; Yusuf), birka&ccedil; yıl zindanda kaldı.&quot; (Yusuf:&nbsp; 42)</p>\n	</div>\n</div>','Yusuf’un Güzelliği 4','','publish','closed','open','','yusufun-guzelligi-4','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3225',0,'post','',0),(3226,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 align=\"right\">\n	Vahdettin İNCE</h5>\n\n<p>\n	<em>El-M&icirc;zan</em> gibi &ccedil;ok y&ouml;nl&uuml; bir tefsirin tanıtımını kısa bir yazıya sığdırmak zor bir iştir. Bu zorluk, m&uuml;ellifinin onca emek vererek v&uuml;cuda getirdiği bu eserin, aslında başlı başına bir araştırma konusu olabilecek &ccedil;apta olmasından kaynaklanıyor. Bir <em>el-M&icirc;zan</em> tanıtımı; m&uuml;ellifin tefsir metodunu, delilleri kullanma ve delillerden sonu&ccedil;lar &ccedil;ıkarma y&ouml;ntemini, materyali ana amaca y&ouml;nelik olarak değerlendirme bi&ccedil;imini, olayların kronolojik d&ouml;k&uuml;m&uuml;n&uuml; ve nasslarla bağlantılarını ortaya &ccedil;ıkarma tarzını, bunların t&uuml;m&uuml;nde diğer m&uuml;fessirlerle &ouml;rt&uuml;şt&uuml;ğ&uuml; veya ayrıştığı noktaları&nbsp; b&uuml;t&uuml;n detaylarıyla ele almak durumundadır. Bunun kısa bir dergi makalesinin harcı olmadığı ortadadır. Kitaplık bir &ccedil;alışma yapılsa yeridir. Nitekim Fars&ccedil;a&rsquo;da konuyla ilgili değerli bir &ccedil;alışmanın yapıldığını biliyoruz. Buna rağmen, bir dergi makalesinde ne kadar yapılabiliyorsa, <em>el-M&icirc;zan</em> tefsiriyle ilgili can alıcı noktaları okuyucuların dikkatine sunmaya &ccedil;alışacağız. Bunun &ouml;zet, detaylara girmeyen, teknik bilgiler vermeyen bir sunum olacağında kuşku yoktur. Dolayısıyla okuyucuların da hoş g&ouml;r&uuml;s&uuml;ne sığınarak, bu tanıtım yazısında <em>el-M&icirc;zan</em> tefsirinin temel bazı &ouml;zelliklerinden, ayrıcalıklarından bahsetmekle yetineceğiz.</p>\n\n<p>\n	Bu noktadan itibaren en sonunda s&ouml;ylenmesi gereken s&ouml;z&uuml; başta s&ouml;yleyelim: <strong><em>el-M&icirc;zan</em> her bakımdan farklı bir tefsirdir.</strong></p>\n\n<p>\n	<strong>&Ouml;ncelikle Kur&rsquo;an&#39;ı&nbsp; Kur&rsquo;an&#39;la tefsir etmek bakımından farklıdır:</strong></p>\n\n<p>\n	Bug&uuml;ne kadar Kur&rsquo;an&#39;ı Kur&rsquo;an&#39;la tefsir etmek iddiasıyla bir&ccedil;ok eser kaleme alınmıştır; ancak bunların hi&ccedil;birinin <em>el-M&icirc;zan</em> yetkinliğine ulaşabildiği s&ouml;ylenemez. <em>El-M&icirc;zan</em>&#39;da herhangi bir ayet &uuml;zerinde durulurken bir anda kendinizi sureler arasında bir gezintiye &ccedil;ıkmış gibi hissedersiniz. Birbiriyle ilgisiz gibi ayrı&nbsp; yerlerde duran ayetlerin, aynı hedefi d&ouml;ven kurşunlar gibi bir namluda sırt sırta verdiklerini hayretler i&ccedil;inde izlersiniz. Aynı ayetlerin bu sefer başka bir yerde başka bir bağlamda il&acirc;h&icirc;-irfan&icirc; bir amacı ger&ccedil;ekleştiren iş&ccedil;iler gibi hayatı onarma ameliyesine bir başka zaviyeden giriştiklerini g&ouml;rebilirsiniz. &Ccedil;&uuml;nk&uuml; onları gayb&icirc; bir el, akıllara durgunluk veren bir maharetle y&ouml;nlendirmektedir ve <em>el-M&icirc;zan</em> yazarı bu il&acirc;h&icirc; kaynaktan ustaca yararlanma becerisini &ouml;vg&uuml;ye değer bir yetkinlikte g&ouml;sterir. Hz. Ali&#39;nin Kur&rsquo;an&#39;a ilişkin şu değerlendirmesinin kelimenin tam anlamıyla hakkını verir:</p>\n\n<p>\n	&ldquo;Kur&#39;an&#39;ın bir kısmı bir kısmıyla konuşur, bir kısmı diğer kısmının hitaplarına tanıklık eder.&quot;</p>\n\n<p>\n	<strong>Kur&rsquo;an&#39;ı hadisle tefsir etmek bakımından farklıdır: </strong></p>\n\n<p>\n	Bug&uuml;ne kadar Kur&rsquo;an&#39;ı hadisle tefsir etme esasında bir&ccedil;ok eser kaleme alınmıştır; ancak bunların hi&ccedil;biri <em>el-M&icirc;zan</em> yetkinliğinde bir kuşatıcılık g&ouml;sterebilmiş değildir. Rivayetler b&ouml;l&uuml;m&uuml;ne geldiğinizde, kendinizi Ehl-i S&uuml;nnet ve Şia kaynakları arasında bir kuyumcu hassasiyetiyle m&uuml;cevher arayan bir hazık edasıyla sonsuz hazlar ikliminde geziniyor g&ouml;receksiniz. M&uuml;cevherin bulunduğu yer &ouml;nemli değildir; m&uuml;cevher, m&uuml;cevher olduğu i&ccedil;in &ouml;nemlidir. Nerede olursa olsun, değerinden bir şey kaybetmez. <em>El-M&icirc;zan</em> yazarı bunun bilinciyle toplar, Hz. Peygamber&#39;in ve Ehl-i Beyt İmamları&#39;nın m&uuml;barek dudaklarından d&ouml;k&uuml;len incileri... Onları&nbsp; Kur&rsquo;an&#39;ın mihengine vurduktan sonra, m&uuml;cevherlerinin sahte olmadığından emin bir kuyumcunun &ouml;zg&uuml;veniyle vitrininde teşhir eder, sonra da onları gururla seyreder. Kur&rsquo;an&#39;ın hadisle tefsir edildiği b&ouml;l&uuml;mlerde Kur&rsquo;an-hadis uyumunu b&uuml;t&uuml;n g&ouml;z kamaştırıcılığıyla seyredebilirsiniz. Hadisin S&uuml;nn&icirc; veya Şi&icirc; menşeli olması, m&uuml;ellif a&ccedil;ısından bir kompleks nedeni değildir. &Ouml;nemli olan Kur&rsquo;an mesajıyla bağdaşıyor olmasıdır. İsl&acirc;m&#39;ın ilk d&ouml;neminde takındıkları siyasal tavırlarını onaylamadığı bir&ccedil;ok sahab&icirc;nin s&ouml;zlerini veya Peygamber&#39;den aktardıkları hadisleri teredd&uuml;ts&uuml;z kullanması, Tabataba&icirc; objektifliğinde bir alime yakışır bir g&uuml;zelliktir.</p>\n\n<p>\n	<strong>Sosyolojik bir tefsir olmak bakımından farklıdır;</strong></p>\n\n<p>\n	<em>El-M&icirc;zan</em> yazarının nazarında Kur&rsquo;anın anlaşılması amacına hizmet ettiği s&uuml;rece kullanılmayacak materyal yoktur. Bunların başında da, sosyoloji yasaları gelir. İnsanlar arası ilişkiler, insan-hayat ilişkisi ve insan-evren ilişkisi, Kur&rsquo;an ayetlerinin &ccedil;eşitli bağlamlarda irdelenişi esnasında birer il&acirc;h&icirc; kanıt (ayet) işlevini g&ouml;recek kaideler olarak belirginleşirler. Buradan hareketle insan-Allah ilişkisinin niteliği a&ccedil;ıklığa kavuşturulur. Kur&rsquo;an&#39;la sosyoloji yasaları arasında &ccedil;elişki yoktur. &Ccedil;&uuml;nk&uuml; aynı kaynaktan gelirler; aynı kaynaktan gelen şeyler aynı karakteristik &ouml;zelliklere sahip olurlar. <em>El-M&icirc;zan</em> m&uuml;ellifine g&ouml;re evrene, bu arada insanın istem dışı (gayri irad&icirc;) hayatına egemen olan yasalar kevn&icirc; şeriat, Kur&rsquo;an&#39;ın sunduğu yasalar da <em>m&uuml;nzel şeriat</em> konumundadır. Bu iki şeriatın buluşması, aynı anda işlevsel olması, insanın d&uuml;nya ve ahirette mutlu olmasının yegane garantisidir. Bu y&uuml;zden <em>El-M&icirc;zan</em> perspektifinden bakıldığında insanlar birer <em>ayet</em>, toplumsal k&uuml;meler birer <em>s&ucirc;re</em> ve top yek&ucirc;n insanlık bir <em>canlı Kur&rsquo;an</em> mahiyetine b&uuml;r&uuml;n&uuml;r. <em>M&uuml;nzel ayetler</em> ile <em>m&uuml;kevven ayetler</em> arasında &ccedil;elişki olur mu? <em>El-M&icirc;zan</em>, herhangi bir &ccedil;elişkinin olmadığını en somut kanıtlarıyla ortaya koyan bir eserdir. <em>Kur&rsquo;an&icirc;-m&uuml;nzel ayet</em> ile <em>insan&icirc;-kevn&icirc; ayet</em>in buluşma &ccedil;abasının &uuml;r&uuml;n&uuml; olarak belirginleşir <em>el-M&icirc;zan</em>...</p>\n\n<p>\n	<strong>Felsef&icirc; bir tefsir olmak bakımından farklıdır: </strong></p>\n\n<p>\n	<em>El-M&icirc;zan</em> zaviyesinde akıl, vahyin muhatabı, vahyin anlayanı, algılayanı ve anlamlandıranıdır. Bug&uuml;ne kadar yaban mecralarda kendine yakışmayan herzeler yiyen akıl ve onun evreni anlama &ccedil;abasının bir &uuml;r&uuml;n&uuml; olması gereken felsefe, asıl mecrasına girmenin coşkusunu yaşar. Metafizik bağlamda tek kelimeyle harikalar yaratır, teoriler geliştirir, u&ccedil;suz bucaksız evrenin semalarında &ouml;zg&uuml;rce kanat &ccedil;ırpar. Tabataba&icirc;, sadece felsef&icirc; arg&uuml;manlar kullanmakla kalmaz, kendi filozofik dehasını da konuşturur, felsef&icirc; hipotezler geliştirerek, yaygın felsef&icirc; kanaatlerden farklı sonu&ccedil;lara ulaşır. İnsanın sosyal bir varlık olması kabul&uuml;n&uuml; sorgular ve bunun altında yatan olgunun <em>istihdam</em> (başkasını&nbsp; kullanma d&uuml;rt&uuml;s&uuml;) olduğunu tespit eder. İnsan hayatından, insanın karakteristik &ouml;zelliklerinden sağlam ve tartışılmaz kanıtlar bulmakta zorlanmaz.</p>\n\n<p>\n	<strong>Mukayeseli tefsir olmak bakımından farklıdır: </strong></p>\n\n<p>\n	Yeri geldik&ccedil;e &ccedil;ağdaş m&uuml;fessirlerle, zaman zaman ilk kuşak m&uuml;fessirlerle polemiğe girer. Tatlı sert bir kavgaya tutuşur. Onları incitmeden, tahkir etmeden, k&uuml;&ccedil;&uuml;msemeden... <em>el-Menar</em> yazarıyla akli &ccedil;ıkarsamaların temellendirilmesi hususunda diyaloga girer. Okuyucuyu alır, <em>Mefatih&#39;ul-Gayb</em> satırları arasında Raz&icirc; ile tartıştırır. <em>El-Keşşaf</em> m&uuml;ellifinin gramatik &ccedil;&ouml;z&uuml;mlemelerini bazen tek satırlık bir a&ccedil;ıklamayla boşa &ccedil;ıkarır. Bazen sayfalar dolusu cevaplar verir. Her satırı okuduktan sonra şimdi hangi şaşırtıcı cevabı verecek diye merakınızı yenemez ve bir an &ouml;nce o satırı da su gibi i&ccedil;mek istersiniz. Tartışma sanatında &uuml;st&uuml;ne yoktur <em>el-M&icirc;zan</em>&#39;ın... Haklı oldukları yerlerde hi&ccedil;bir komplekse kapılmadan diğer m&uuml;fessirlerin g&ouml;r&uuml;şlerini benimsediğini belirtir.</p>\n\n<p>\n	<strong>İrfan&icirc; bir tefsir olmak bakımından farklıdır: </strong></p>\n\n<p>\n	Salt akıl değil, duygu da beşeri bir olgudur. Dolayısıyla insanın mistik eğilimlerinin de tatmin edilmeye ihtiyacı vardır. Kur&rsquo;an bu amaca y&ouml;nelik irfan&icirc; mesajlarla doludur. Hadislerde bu t&uuml;r derin anlamlı, insanın ruhunu kavrayan ifadeler bulmak m&uuml;mk&uuml;nd&uuml;r. B&uuml;t&uuml;n fenomenleriyle hayatı bir laboratuar gibi g&ouml;ren <em>el-M&icirc;zan</em>&#39;da bu alanın ihmal edilmiş olması, değerlendirilmemiş olması d&uuml;ş&uuml;n&uuml;lemezdi. Erbabına hitap eden ve metafizik anlamlar i&ccedil;eren metinlerin kabuğunu kırıp &ouml;z&uuml;ne, cevherine dokunur ve &ouml;z ger&ccedil;ekliğinizle y&uuml;z y&uuml;ze gelirsiniz. <em>El-M&icirc;zan</em> anlamlar ummanı, hayata ayna tutmaktadır. Orada kendinizi g&ouml;rebilirsiniz.</p>\n\n<p>\n	İsl&acirc;m&icirc; inan&ccedil;, ibadet ve muamel&acirc;t alanında belirginleşen iki ana ekol olan Ehl-i S&uuml;nnet ve Şia mezheplerinin birikimlerini, arg&uuml;manlarını bir tefsir &ccedil;alışmasında ortak payda olan Kur&rsquo;an&#39;ın anlaşılması amacına y&ouml;nelik olarak kullanması bakımından farklıdır. Ve bu &ouml;zelliğiyle, tek mektebe dayanan bir tefsir &ccedil;alışmasında rastlanmayacak şekilde ufuk a&ccedil;ıcıdır.</p>\n\n<p>\n	Mutahhar&icirc;&#39;nin deyimiyle &ldquo;Ansiklopedik bir tefsir&rdquo; olan <em>el-M&icirc;zan</em> bu saydığım ve daha saymadığım bir&ccedil;ok hususları aynı potada eritip yepyeni değerler &uuml;reten bir tefsir olmak bakımından da farklıdır.</p>\n\n<p>\n	Bu g&uuml;ne kadar olduğu gibi bundan sonra da tefsirler yazılacaktır. <em>El-M&icirc;zan</em>&rsquo;ı aşan tefsirler kuşkusuz kaleme alınacaktır. Ama <em>el-M&icirc;zan</em> &ccedil;ığır a&ccedil;ıcı bir tefsir olarak daha uzun bir zaman saltanatını s&uuml;rd&uuml;recektir kanaatindeyim.</p>\n\n<p>\n	&nbsp;</p>','Çağın En Büyük Tefsiri El-Mîzan Fî Tefsîr\'il-Kur\'an','','publish','closed','open','','cagin-en-buyuk-tefsiri-el-mizan-fi-tefsiril-kuran','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3226',0,'post','',0),(3227,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	<strong>&quot;Andolsun, biz, Zikir&#39;den sonra Zebur&#39;da da yazdık ki &#39;Hi&ccedil; ş&uuml;phesiz yery&uuml;z&uuml;ne s&acirc;lih kullarım varis&ccedil;i olacaktır.&quot;</strong> (Enbiya, 105)</p>\n\n<p>\n	<strong>&quot;</strong>Bizim, şanına ulaşamadığımız bir insanı m&uuml;jdeler belki işin ehli ve zuhuruna ortam hazırlar zamanın ge&ccedil;işi.&quot; (Niche)</p>\n\n<p>\n	Derin bir s&ouml;zc&uuml;k, daha derin bir manadır İNTİZAR.</p>\n\n<p>\n	Coşku veren bir inanış ve inanışta bir coşkudur İNTİZAR.</p>\n\n<p>\n	M&uuml;jdeye umut ve umuda m&uuml;jdedir.</p>\n\n<p>\n	Y&uuml;celiş feryadıdır ve feryadın y&uuml;celişidir İNTİZAR.</p>\n\n<p>\n	İNTİZAR, yiğitliğin doğuşu ve doğuşta yiğitliktir.</p>\n\n<p>\n	B&uuml;y&uuml;k bir felsefe ve y&uuml;ce bir inanıştır İNTİZAR.</p>\n\n<p>\n	Direnişe inanmak ve inan&ccedil;ta direnmektir.</p>\n\n<p>\n	Hakka teslimiyet, batıla isyandır İNTİZAR.</p>\n\n<p>\n	G&uuml;&ccedil;s&uuml;z g&uuml;&ccedil;leri k&uuml;&ccedil;&uuml;msemektir İNTİZAR; hayali değerlere hayır demektir.</p>\n\n<p>\n	Zul&uuml;m ve haksızlığa başkaldırmak, adalet ve kardeşliği pekiştirmektir&nbsp; İNTİZAR.</p>\n\n<p>\n	İNTİZAR, şafağın kızıl renginin en a&ccedil;ık bir tefsiridir ve g&uuml;neşe doğru sonsuz bir yolculuk.</p>\n\n<p>\n	İNTİZAR, asırlardan fışkıran bir volkandır ve g&ouml;ky&uuml;z&uuml;nde patlayan bir feryat.</p>\n\n<p>\n	Hayat damarında akan kandır ve tarihin g&ouml;ğs&uuml;nde atan kalbidir İNTİZAR.</p>\n\n<p>\n	İbrahim&#39;in baltasıdır İNTİZAR; D&acirc;v&ucirc;d&#39;un kılıcı, Musa&#39;nın as&acirc;sı, İsa&#39;nın nefesi,&nbsp; Muhammed&#39;in feryadı.</p>\n\n<p>\n	Ali&#39;nin k&uuml;kreyişi, Aşura&#39;nın kanıdır; S&acirc;dık&#39;ın beyanı, İmamet &ccedil;izgisidir İNTİZAR.</p>\n\n<p>\n	Ve İNTİZAR, yiğitliğin kızıl yoludur, g&uuml;neşin altın kadehinde sunulan!</p>\n\n<p>\n	Karanlıklar i&ccedil;inde, dondurucu soğuklarda, şafağın s&ouml;kmesine g&ouml;z dikmek, g&uuml;neşin doğuşu umuduyla yaşamaktır <strong>intizar</strong>.</p>\n\n<p>\n	Kainatı sarmış zul&uuml;m ve haksızlık halkasında adalet g&uuml;neşinin hakimiyetini beklemektir.</p>\n\n<p>\n	Zulme boyun eğmemek, insanlık adına hak ve hukukun evrensel uygulanmasına&nbsp; inanmaktır <strong>intizar</strong>.</p>\n\n<p>\n	Zamanenin devleşen sıkıntıları, dağlaşan zorluklarına karşı dağ gibi direnmektir <strong>intizar</strong>.</p>\n\n<p>\n	Hep &quot;evet&quot; demeleri hor g&ouml;rme c&uuml;reti, &quot;h&acirc;yır&quot; diyebilmenin cesaret, şuur ve onurudur <strong>intizar</strong>.</p>\n\n<p>\n	Değerlerden bir d&uuml;nya yaratmak, ucuz yaşamanın reddidir <strong>intizar</strong>.</p>\n\n<p>\n	Evet Mehdi (a.f) aşıklarının hayat felsefesi, damarlarında akan kanı, kalbinde beslediği adalet aşkıdır <strong>intizar</strong>...</p>\n\n<p>\n	............</p>\n\n<p>\n	Adalet, g&ouml;k kubbenin altında ve asırlar boyu yaşayan insanların s&uuml;rekli konuştuğu, tartıştığı ve arzuladığı bir hakikattir.</p>\n\n<p>\n	Samimi hukuk&ccedil;uların ve b&uuml;y&uuml;k liderlerin s&uuml;rekli &uuml;zerinde durdukları konu, sosyal adalettir; yani adaletin insanlar ve toplumlar arasında uygulanması.</p>\n\n<p>\n	Ancak adalet b&uuml;y&uuml;k bir hakikattir. Bu hakikat, t&uuml;m boyutlarıyla ilahi el&ccedil;ilerden başkası tarafından tam olarak algılanmamış ve gaflet edilmiştir.</p>\n\n<p>\n	Adalet sosyal boyutuyla g&uuml;ndeme gelmeden &ouml;nce bireylerin i&ccedil; d&uuml;nyasında yaşanmalıdır.</p>\n\n<p>\n	Her birey adaleti kendi i&ccedil; d&uuml;nyasında yaşamalıdır.</p>\n\n<p>\n	Bu boyutun adı &quot;Enfus&icirc; Adalet&quot;tir..</p>\n\n<p>\n	Enfus&icirc; adaletin kemal noktası, insanın adaleti her şey i&ccedil;in hatta bitkiler ve hayvanlar i&ccedil;in bile istemesidir; (bunların hakları vardır) bu aşamaya da &quot;&Acirc;f&acirc;k&icirc; Adalet&quot; diyoruz.</p>\n\n<p>\n	Af&acirc;ki-enfus&icirc; ve enfus&icirc;-&acirc;f&acirc;k&icirc; adalet ger&ccedil;ekleşirse sosyal adalet kendiliğinden yaşanacak; hatta insanların g&uuml;ndemini tutacak kadar değerli bir konu olmaktan &ccedil;ıkacaktır.</p>\n\n<p>\n	Enfus&icirc;-&acirc;fak&icirc; adalet bireylerde ger&ccedil;ekleşmediği i&ccedil;in insanoğlu bilim ve teknikte bunca ilerlemesine rağmen sosyal adalet konusunu ger&ccedil;ekleştirmek ş&ouml;yle dursun, g&uuml;n ge&ccedil;tik&ccedil;e ondan uzaklaşmaktadır.</p>\n\n<p>\n	Enfus&icirc; ve &acirc;fak&icirc; adalet insanın b&uuml;y&uuml;k &ouml;zlemi olduğu i&ccedil;in onu elde etmek de &ccedil;ok zordur; &ccedil;&uuml;nk&uuml; bir &ccedil;ok engeller ve engellemeler vardır. Heva ve hevesler i&ccedil;ten, g&uuml;&ccedil;ler ve g&uuml;nahlar dışarıdan &ouml;nemli barikatlar kurmuştur adaletin &ouml;n&uuml;ne.</p>\n\n<p>\n	Hal b&ouml;yle olunca insanlık, &ouml;zlemini &ccedil;ok az ger&ccedil;ekleştirebilmiştir.</p>\n\n<p>\n	İmam Mehdi&#39;yi (a.f) bekleyenler ve intizarında olanlar, ilahi el&ccedil;ilerin vaat ettiği bu kapsamlı adaleti &ouml;zlemekte ve beklemekteler.</p>\n\n<p>\n	Bu bekleyiş ne kadar uzun s&uuml;rerse (başka bekleyişlerin aksine) umutlar da o kadar &ccedil;oğalır ve aşka d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Ancak ger&ccedil;ek bir intizar ve bekleyiş, bekleyenin elini kolunu bağlayıp oturması değil, beklediği kimseye kendini ve ortamını hazırlamasıdır.&nbsp; Tıpkı değerli ve &ccedil;ok sevdiği bir kimsenin uzak bir seferden d&ouml;n&uuml;ş&uuml;n&uuml; bekleyen bir kimsenin kendisini ve evini, ortamını onun gelişine hazırlaması gibi. Yine geceden, g&uuml;neşin sabahleyin doğuşunu bekleyen bir kimsenin karanlıkta oturmayıp ışık yaktığı ve g&uuml;neşin ışığında ne yapacağına kendini hazırlaması gibi. <strong>Evet, evrensel muslihi (ıslah&ccedil;ıyı) bekleyen kimsenin, &ouml;nce kendisi s&acirc;lih olmalıdır.</strong>&nbsp;&nbsp;</p>\n\n<p>\n	İslam Peygamber&#39;i Hz. Muhammed&#39;in Mekke&#39;den Medine&#39;ye hicreti, Ali&#39;nin Sıffin ve Nehrevan&#39;da kılı&ccedil; &ccedil;almaları, H&uuml;seyn&#39;in kanıyla destanlaştırdığı Kerbela ve Aşura, t&uuml;m direnişler ve kızıl kana d&ouml;n&uuml;şmeler, intizar asırlarında ve yıllarında,&nbsp; insanın &ouml;zleminin aşka d&ouml;n&uuml;ş&uuml;n&uuml;, g&uuml;neşin doğuşunu kapsamlı adaletin yayılışını bir t&uuml;rl&uuml; m&uuml;jdelemiştir ve Mehdi g&uuml;listanının bir &ccedil;i&ccedil;eği olmuştur; İbrahimler, Musalar, İsalar, Muhammedler, ve Alilerin&nbsp;&nbsp; &ouml;zlemlerinin ger&ccedil;ekleşmesi yolunda bir adım.</p>\n\n<p>\n	Hz. Resul-i Ekrem&#39;den ş&ouml;yle nakledilmiştir (s.a.a):</p>\n\n<p align=\"right\">\n	&quot;M&uuml;minin en faziletli ibadeti, kurtuluş intizarıdır.&quot; (Bih&acirc;r-&uuml;l Env&acirc;r, C.52, S.128)</p>\n\n<p>\n	Evet bu inan&ccedil; ve duygularla i&ccedil; i&ccedil;e&nbsp; bir bekleyiş ve intizar en b&uuml;y&uuml;k ibadettir ve bu şuura sahip muntazır (bekleyen), en buy&uuml;k &acirc;bid! Vesselam.</p>\n\n<p>\n	&nbsp;</p>','İntizar (Bekleyiş)','','publish','closed','open','','intizar-bekleyis','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3227',0,'post','',0),(3228,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h1 align=\"center\">\n	Bİ&#39;SET (1)</h1>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	N&ucirc;r dağı bir gece, n&ucirc;ra b&uuml;r&uuml;nd&uuml;</p>\n\n<p align=\"center\">\n	Ufukta y&uuml;ce bir melek g&ouml;r&uuml;nd&uuml;</p>\n\n<p align=\"center\">\n	R&ucirc;h-ul Em&icirc;n &quot;Oku&quot; emriyle indi</p>\n\n<p align=\"center\">\n	Artık ilim, artık hikmet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Geldi maveradan mukaddes nida</p>\n\n<p align=\"center\">\n	&Ouml;rt&uuml;ye b&uuml;r&uuml;nm&uuml;ş, Em&icirc;n-i H&uuml;d&acirc;!</p>\n\n<p align=\"center\">\n	Durma kalk ayağa, kalk ey Mustaf&acirc;</p>\n\n<p align=\"center\">\n	Artık halkı Hakk&#39;a, davet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	İnsanlar susamış insanlığına</p>\n\n<p align=\"center\">\n	Adaletin hatta bir anlığına</p>\n\n<p align=\"center\">\n	Bir gece faz&icirc;let mihmanlığına</p>\n\n<p align=\"center\">\n	Ey rahmet madeni, imd&acirc;t vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Zayıflar, k&ouml;leler, zul&uuml;mden sızlar</p>\n\n<p align=\"center\">\n	Topraklar altında, inliyor kızlar</p>\n\n<p align=\"center\">\n	Yollara h&acirc;kim hep b&uuml;t&uuml;n yolsuzlar</p>\n\n<p align=\"center\">\n	Yeter artık, hakkın devlet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Her yeri b&uuml;r&uuml;m&uuml;ş, karanlık, vahşet</p>\n\n<p align=\"center\">\n	&Uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml;, servet, aş&icirc;ret</p>\n\n<p align=\"center\">\n	Mazl&ucirc;mlar zincirde, bekliyor himmet</p>\n\n<p align=\"center\">\n	Artık &acirc;lemlere rahmet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Tevhit merkezinde, putlar ayakta</p>\n\n<p align=\"center\">\n	Değerler yok olmuş, insan batakta</p>\n\n<p align=\"center\">\n	Aydınlığa karşı, Şeyt&acirc;n atakta</p>\n\n<p align=\"center\">\n	Kalk ayağa, nura hicret vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Kalk ayağa, &acirc;lem nur ile dolsun</p>\n\n<p align=\"center\">\n	Karanlık son bulsun, diken g&uuml;l olsun</p>\n\n<p align=\"center\">\n	K&uuml;fr&uuml;n şirkin benzi sararıp solsun</p>\n\n<p align=\"center\">\n	Seninle &acirc;leme minnet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Kalk seninle mazlum &uuml;midv&acirc;r olsun</p>\n\n<p align=\"center\">\n	Z&acirc;lime, k&acirc;fire, &acirc;lem dar olsun</p>\n\n<p align=\"center\">\n	Bi&#39;setinle canlar, hep bahar olsun</p>\n\n<p align=\"center\">\n	Cehennem son bulsun, cennet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Gam yeme başında Hakk&#39;ın eli var</p>\n\n<p align=\"center\">\n	Firavunlar boğan, nice n&icirc;li var</p>\n\n<p align=\"center\">\n	Yanında Şir-i Hak olan Ali var</p>\n\n<p align=\"center\">\n	Ge&ccedil;it yok zillete, izzet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	O g&uuml;nlerden ge&ccedil;miş, bin d&ouml;rt y&uuml;z sene</p>\n\n<p align=\"center\">\n	D&ouml;nd&uuml; c&acirc;hilliğe, insanlar yine</p>\n\n<p align=\"center\">\n	Hak geride, b&acirc;tıl &ccedil;ıkmıştır &ouml;ne</p>\n\n<p align=\"center\">\n	Yine hakikatın, uzlet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bak, ya Res&ucirc;lall&acirc;h, dinin gurbette</p>\n\n<p align=\"center\">\n	Yoktur bir niş&acirc;ne, senden &uuml;mmette</p>\n\n<p align=\"center\">\n	Muminler cephesi, bin bir mihnette</p>\n\n<p align=\"center\">\n	Bug&uuml;n, yeniden bir bi&#39;set vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Hani buyurmuştun bize: &quot;Ey &uuml;mmet!</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n ve Ehl-iBeyt size emanet&quot;</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n&#39;dan uzağız, S&uuml;nnet&#39;e hasret</p>\n\n<p align=\"center\">\n	Sa&acirc;det devrine, avdet vaktidir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<em>Musa Aydın</em></p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	VARLIK G&Uuml;L&Uuml; (2)</h1>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Recep&#39;te d&uuml;nyalar n&ucirc;ra b&uuml;r&uuml;nd&uuml;</p>\n\n<p align=\"center\">\n	Sedef yarılarak cevher g&ouml;r&uuml;nd&uuml;</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Varlık g&uuml;l&uuml; a&ccedil;ıp H&acirc;tem&#39;e g&uuml;ld&uuml;</p>\n\n<p align=\"center\">\n	A&#39;l&acirc;&#39;dan &acirc;leme Ali verildi</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&Acirc;lem g&uuml;listandır Ali g&uuml;l&uuml;d&uuml;r</p>\n\n<p align=\"center\">\n	Ali&#39;siz yaşayan &acirc;lem &ouml;l&uuml;d&uuml;r</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&Acirc;şık g&ouml;nl&uuml;m&uuml;ze c&acirc;n&acirc;n Ali&#39;dir</p>\n\n<p align=\"center\">\n	R&ucirc;humuzda kopan tuf&acirc;n Ali&#39;dir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali olmasaydı olmazdı &acirc;lem</p>\n\n<p align=\"center\">\n	Ali&#39;ye bor&ccedil;ludur &acirc;lem ve &Acirc;dem</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&Acirc;lemin c&acirc;nının c&acirc;nı Ali&#39;dir</p>\n\n<p align=\"center\">\n	Hilkatin şerefi ş&acirc;nı Ali&#39;dir</p>\n\n<p align=\"center\">\n	Ahmed-i S&acirc;nidir Murtez&acirc; Ali</p>\n\n<p align=\"center\">\n	Yetiştirmiş onu Mustaf&acirc; eli</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali &acirc;şıkların cem&#39;ine y&acirc;rdır</p>\n\n<p align=\"center\">\n	G&ouml;n&uuml;l diy&acirc;rına Ali bah&acirc;rdır</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali başındadır &quot;Kerremn&acirc;&quot; t&acirc;cı</p>\n\n<p align=\"center\">\n	B&uuml;t&uuml;n bir &acirc;lemdir Ali muht&acirc;cı</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Sult&acirc;n-ı Enbiy&acirc; vez&icirc;ri Ali</p>\n\n<p align=\"center\">\n	İm&acirc;n cephesinin em&icirc;ri Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali ilelebet hakkın mihveri</p>\n\n<p align=\"center\">\n	Tevh&icirc;d meydanının eşsiz bir eri</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;L&acirc;-fet&acirc;&quot; m&uuml;lk&uuml;ne sult&acirc;n Ali&#39;dir</p>\n\n<p align=\"center\">\n	&quot;Hel-et&acirc;&quot; t&acirc;cına ş&acirc;y&acirc;n Ali&#39;dir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali ulaşılmaz zirvenin adı</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n&#39;daki &quot;Vusk&acirc; &Uuml;rve&quot;nin adı</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Amellere miz&acirc;n Ali&#39;dir Ali</p>\n\n<p align=\"center\">\n	Hak b&acirc;tıla furk&acirc;n Ali&#39;dir Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Rabb&acirc;n&icirc; ilimler şehri Neb&icirc;&#39;dir</p>\n\n<p align=\"center\">\n	Bu şehrin kapısı Mevl&acirc; Ali&#39;dir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali&#39;den ayrılır ilim Nilleri</p>\n\n<p align=\"center\">\n	Ali&#39;den boşanır hikmet selleri</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Hakk&#39;ın kel&acirc;mıdır Ali kel&acirc;mı</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n mer&acirc;mıdır Ali mer&acirc;mı</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n&#39;ın lis&acirc;nı Ali&#39;dir Ali</p>\n\n<p align=\"center\">\n	Sırların bey&acirc;nı Ali&#39;dir Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Hakk&#39;ın sen&acirc;sıdır Ali sen&acirc;sı</p>\n\n<p align=\"center\">\n	Ali&#39;yle oldum ben Hak aşin&acirc;sı</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ali z&acirc;limlere feryat demektir</p>\n\n<p align=\"center\">\n	Ali mazl&ucirc;mlara imd&acirc;t demektir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Zulfik&acirc;r&#39;ı kırdı k&uuml;fr&uuml;n belini</p>\n\n<p align=\"center\">\n	Hutbeleri kesti şirkin dilini</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir ayak mihrapta biri meydanda</p>\n\n<p align=\"center\">\n	Bir eli mızrakta biri Kur&#39;&acirc;n&#39;da</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Z&uuml;lfik&acirc;r tutarken k&uuml;kreyen Ali</p>\n\n<p align=\"center\">\n	&Ouml;ks&uuml;z&uuml; okşarken titreyen Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Git ey s&acirc;il Ali kapısını &ccedil;al</p>\n\n<p align=\"center\">\n	&Ccedil;alıp p&acirc;diş&acirc;hlık y&uuml;z&uuml;ğ&uuml;n&uuml; al</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	D&uuml;nya t&ucirc;fanlı bir dery&acirc; gibidir</p>\n\n<p align=\"center\">\n	Ali bu t&ucirc;fanda N&ucirc;h-i Neb&icirc;&#39;dir</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir gemiye kaptan Ali olursa</p>\n\n<p align=\"center\">\n	Korkma d&uuml;nya tufanlarla dolarsa</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Zikrin her meclise ziynet ya Ali</p>\n\n<p align=\"center\">\n	Sen olduğun her yer cennet ya Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Cennet kapıları sesler ya Ali</p>\n\n<p align=\"center\">\n	Adın cenneti de s&uuml;sler ya Ali</p>\n\n<p align=\"center\">\n	Her yerde Ali&#39;den bin bir niş&acirc;ne</p>\n\n<p align=\"center\">\n	Bulmamağa yoktur hi&ccedil;bir bah&acirc;ne</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Biz damlayız Ali sonsuz bir deniz</p>\n\n<p align=\"center\">\n	Ali bir g&uuml;neştir, zerreleriz biz</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir zerreye nazar etse Butur&acirc;b</p>\n\n<p align=\"center\">\n	Y&uuml;kselir sem&acirc;ya olur &acirc;fit&acirc;b</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ad&acirc;let kurb&acirc;nı canlar fed&acirc;sı</p>\n\n<p align=\"center\">\n	Dosttan da g&ouml;rd&uuml;n &ccedil;ok d&uuml;şman cef&acirc;sı</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Şafak karanlığın bağrın yararken</p>\n\n<p align=\"center\">\n	Mihr&acirc;pta buldu hep seni ararken</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bir Allah, bir gece, bir de kuyular</p>\n\n<p align=\"center\">\n	Bildiler g&ouml;ğs&uuml;nde nice sırlar var</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Zamanın anası akimdir artık</p>\n\n<p align=\"center\">\n	Doğurmaz bir daha Kur&#39;&acirc;n-ı N&acirc;tık</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Hakkıyla seni ey ruhlar tab&icirc;bi</p>\n\n<p align=\"center\">\n	Bir Allah tanıdı, bir de Hab&icirc;b&#39;i</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Denizler m&uuml;rekkep, ağa&ccedil;lar kalem</p>\n\n<p align=\"center\">\n	Olsa da yazamaz fazlını &acirc;lem</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	C&uuml;mleler, beyitler, vasfına &ccedil;ok dar</p>\n\n<p align=\"center\">\n	Sığar mı kaplara sonsuz dery&acirc;lar?!</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Methinden &acirc;ciz her kel&acirc;m ya Ali</p>\n\n<p align=\"center\">\n	Bizden sana bin bir sel&acirc;m ya Ali</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Şu kırk beyit değil, kırk bini dahi</p>\n\n<p align=\"center\">\n	Okyanustan ancak damla mis&acirc;li</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<em>Musa Aydın</em></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	NERGİS G&Uuml;L&Uuml; (3)</h1>\n\n<p align=\"center\">\n	Ger&ccedil;ekleşecektir Rabb&#39;imin va&#39;di</p>\n\n<p align=\"center\">\n	Yerine gelecek enbiy&acirc; ahdi</p>\n\n<p align=\"center\">\n	Alt&uuml;st olacaktır Şeyt&acirc;n&#39;ın tahtı</p>\n\n<p align=\"center\">\n	H&acirc;tem-i Evsiy&acirc; geldiği zaman</p>\n\n<p align=\"center\">\n	Son bulacak hayat, denen bu zind&acirc;n</p>\n\n<p align=\"center\">\n	Kıtlık g&ouml;rmeyecek diy&acirc;r-ı Ken&#39;&acirc;n</p>\n\n<p align=\"center\">\n	Yakub &ccedil;ekmeyecek bir daha hicr&acirc;n</p>\n\n<p align=\"center\">\n	O Yusuf-i Zehr&acirc; geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Z&acirc;hir olur bir-bir &acirc;lemde sırlar</p>\n\n<p align=\"center\">\n	Kış son bulur, g&uuml;neş olur aşik&acirc;r</p>\n\n<p align=\"center\">\n	<strong>Nergis g&uuml;l&uuml;</strong> eder &acirc;lemi g&uuml;lz&acirc;r</p>\n\n<p align=\"center\">\n	Bah&acirc;r-ı k&acirc;in&acirc;t geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ser&acirc;ba koşanlar, bulur mey-i n&acirc;b</p>\n\n<p align=\"center\">\n	S&acirc;kinin elinden olurlar har&acirc;b</p>\n\n<p align=\"center\">\n	A&ccedil;ar ay y&uuml;z&uuml;nden y&acirc;rımız hic&acirc;b</p>\n\n<p align=\"center\">\n	O nes&icirc;m-i hay&acirc;t geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Ka&#39;be&#39;den sem&acirc;ya K&acirc;im&#39;in sesi</p>\n\n<p align=\"center\">\n	Y&uuml;kselip mest eder, &acirc;şık her kesi</p>\n\n<p align=\"center\">\n	Can verir aleme kuds&icirc; nefesi</p>\n\n<p align=\"center\">\n	Ruhların tab&icirc;bi geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<h2>\n	Acılar, h&uuml;z&uuml;nler, artık son bulur</h2>\n\n<p align=\"center\">\n	Z&acirc;limler kahrolur, mazlumlar g&uuml;l&uuml;r</p>\n\n<p align=\"center\">\n	&Acirc;lem faz&icirc;letin bezmine gelir</p>\n\n<p align=\"center\">\n	&Acirc;şıklar hab&icirc;bi geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<img height=\"2\" src=\"file:///C:UsersMuhammetAppDataLocalTempmsohtmlclip1\01clip_image001.png\" width=\"2\" />Kuruyacak k&ouml;k&uuml; yalan, dolanın</p>\n\n<p align=\"center\">\n	Son bulacak devri, gasbın, talanın</p>\n\n<p align=\"center\">\n	G&uuml;list&acirc;n olacak &acirc;lem, inanın</p>\n\n<p align=\"center\">\n	O cennet t&acirc;v&ucirc;su geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Noksanlıklar artık k&acirc;mil olacak</p>\n\n<p align=\"center\">\n	İnsanlık her şeye k&acirc;bil olacak</p>\n\n<p align=\"center\">\n	Her kes o Mevl&acirc;&#39;ya s&acirc;il olacak</p>\n\n<p align=\"center\">\n	Hilkatın n&acirc;m&ucirc;su geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Kur&#39;&acirc;n olacaktır yeniden tefs&icirc;r</p>\n\n<p align=\"center\">\n	Hakikatler zuh&ucirc;r edecek bir-bir</p>\n\n<p align=\"center\">\n	İnsan anlayacak insanlık nedir</p>\n\n<p align=\"center\">\n	O ins&acirc;n-ı k&acirc;mil geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Her yerde faz&icirc;let h&acirc;kim olacak</p>\n\n<p align=\"center\">\n	Hakk&#39;ın emri artık k&acirc;im olacak</p>\n\n<p align=\"center\">\n	B&acirc;tıl yok olmaya mahk&ucirc;m olacak</p>\n\n<p align=\"center\">\n	O em&icirc;r-i &acirc;dil geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Bayram edecektir b&uuml;t&uuml;n k&acirc;in&acirc;t</p>\n\n<p align=\"center\">\n	S&acirc;hile varacak keştiy-i nec&acirc;t</p>\n\n<p align=\"center\">\n	Rahmet yery&uuml;z&uuml;ne inecek kat-kat</p>\n\n<p align=\"center\">\n	Mazl&ucirc;mlar pen&acirc;hı geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Kurulacak adaletin div&acirc;nı</p>\n\n<p align=\"center\">\n	Yerde kalmayacak H&uuml;seyn&#39;in kanı</p>\n\n<p align=\"center\">\n	Yerine gelecek Hakk&#39;ın ferm&acirc;nı</p>\n\n<p align=\"center\">\n	H&uuml;ccet-i İl&acirc;hi geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	Şafak ufuklardan elbet doğacak</p>\n\n<p align=\"center\">\n	&Acirc;leme n&ucirc;r, yağmur gibi yağacak</p>\n\n<p align=\"center\">\n	Ad&acirc;let, z&acirc;limi, zulm&uuml; boğacak</p>\n\n<p align=\"center\">\n	V&acirc;ris-i Peygamber geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Mehd&icirc;&quot; adı ile, s&uuml;slenir her yer</p>\n\n<p align=\"center\">\n	B&uuml;t&uuml;n yerler, g&ouml;kler, &quot;Mehd&icirc;, Mehd&icirc;&quot; der</p>\n\n<p align=\"center\">\n	Sevinir Murtez&acirc;, Zehr&acirc;, Peygamber</p>\n\n<p align=\"center\">\n	K&acirc;im-i Muntazar geldiği zaman</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	<em>Musa Aydın</em></p>\n\n<p align=\"center\">\n	&nbsp;</p>','Biset-Varlık-Nergis','','publish','closed','open','','biset-varlik-nergis','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3228',0,'post','',0),(3229,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	&nbsp;</p>\n\n<h1>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; BULUŞ</h1>\n\n<p>\n	Otuz &uuml;&ccedil; yaş, on iki yıl sonra bu şehir</p>\n\n<p>\n	Bu ışıklar, bu kalp, bu h&acirc;in gece</p>\n\n<p>\n	İ&ccedil;inde hep aynı şarkı s&ouml;ylenir</p>\n\n<p>\n	İ&ccedil;imde hep aynı garip bilmece</p>\n\n<p>\n	Otuz &uuml;&ccedil; yaş, on iki yıl sonra bu şehir</p>\n\n<p>\n	Bu ışıklar, bu kalp, bu h&acirc;in gece</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sanki ilk gen&ccedil;liğim dallarda g&uuml;len</p>\n\n<p>\n	Ve beni &ccedil;ağıran o m&uuml;şfik sesin</p>\n\n<p>\n	Kalbime bir ışık gibi s&uuml;z&uuml;len</p>\n\n<p>\n	Şimdi hangi &ouml;l&uuml;m &uuml;lkesindesin</p>\n\n<p>\n	Sanki ilk gen&ccedil;liğim dallarda g&uuml;len</p>\n\n<p>\n	Ve beni &ccedil;ağıran o m&uuml;şfik sesin</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Seni hangi nefret alıp g&ouml;t&uuml;rd&uuml;</p>\n\n<p>\n	Hangi yalan &ccedil;aldı g&uuml;zelliğini</p>\n\n<p>\n	Sen ey i&ccedil;imdeki en g&uuml;zel s&uuml;ng&uuml;</p>\n\n<p>\n	Duydum mevsimlerle t&uuml;kendiğini</p>\n\n<p>\n	Seni hangi nefret alıp g&ouml;t&uuml;rd&uuml;</p>\n\n<p>\n	Hangi yalan &ccedil;aldı g&uuml;zelliğini</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nasıl bir ser&acirc;ba değdi alnımız</p>\n\n<p>\n	Şam sarayı nasıl ayırdı bizi</p>\n\n<p>\n	Karanlık d&uuml;nyada bıraktığımız</p>\n\n<p>\n	D&ouml;n&uuml;ş&uuml; olmayan g&uuml;nlerimizi</p>\n\n<p>\n	Nasıl bir ser&acirc;ba değdi alnımız</p>\n\n<p>\n	Şam sarayı nasıl ayırdı bizi</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;mleği ters giymiş eski g&ouml;vdeler</p>\n\n<p>\n	Tedirgin bir yolcu gezer yollarda</p>\n\n<p>\n	Boşanmış yoluna tertemiz seher</p>\n\n<p>\n	Bir &ouml;l&uuml;m tuf&acirc;nı gibi son yazda</p>\n\n<p>\n	G&ouml;mleği ters giymiş eski g&ouml;vdeler</p>\n\n<p>\n	Tedirgin bir yolcu gezer yollarda</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İşte kapındayım miskin g&uuml;nahkar</p>\n\n<p>\n	İşte kapındayım vursunlar beni</p>\n\n<p>\n	Vursunlar ey Mevl&acirc;&#39;m oğlun yerine</p>\n\n<p>\n	Bir kurşun sesiyle değişsin d&uuml;nyam</p>\n\n<p>\n	Bir kılı&ccedil; sesine hasret g&ouml;vdemi</p>\n\n<p>\n	Sersinler kerbela beh&ccedil;elerine</p>\n\n<p>\n	İşte kapındayım vursunlar beni</p>\n\n<p>\n	Vursunlar ey Mevla&#39;m oğlun yerine</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<h5 style=\"margin-left: 42.55pt; text-align: right;\">\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; İsmail AYKANAT</h5>\n\n<p style=\"margin-left: 42.55pt; text-align: right;\">\n	30-9-2001 / 13-Recep-1422</p>','Buluş','','publish','closed','open','','bulus','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3229',0,'post','',0),(3230,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	KADİR AKARAS</h5>\n\n<p>\n	Bir ev duruyor karşımda, kapısız</p>\n\n<p>\n	Bir ev duruyor karşımda, &ccedil;atısız</p>\n\n<p>\n	Bir ev ki penceresi yok, kapısı kapalı</p>\n\n<p>\n	Bir ev ki şatafat yok g&ouml;r&uuml;n&uuml;ş&uuml;nde</p>\n\n<p>\n	Adı ev ama, hi&ccedil; de benzemiyor tanıdık evlere</p>\n\n<p>\n	Adı ev ama, kimse oturmuyor i&ccedil;inde</p>\n\n<p>\n	Bir ev ki milyonlar misafiri var</p>\n\n<p>\n	Bir ev ki kapalı kapısı a&ccedil;ık, her zaman</p>\n\n<p>\n	A&ccedil;ık ama, giren pek az bu eve</p>\n\n<p>\n	Hep evin etrafına d&ouml;nen yabancılar</p>\n\n<p>\n	&quot;Sen dışarıda neler yaptın ki, i&ccedil;eri girmeğe hak kazanasın?&quot;</p>\n\n<p>\n	Sen yine d&ouml;n; d&ouml;n ki tanışasın bu kapıyla...</p>\n\n<h2>\n	Tanışmak</h2>\n\n<p>\n	&Ccedil;&ouml;k&uuml;ş&uuml;n sırrını, insan y&uuml;celirken g&ouml;rebilir. D&uuml;nyanın karanlık dehlizlerinden ge&ccedil;ip, kara d&uuml;ş&uuml;ncelerden kurtulup, kapkara zulm&uuml;n zifirinden beraat edip, yarasa yuvasından hicret ederek NUR&#39;un doğduğu yere, aydınlığın evine koşuyorsun. Evi g&ouml;r&uuml;yorsun ama, ev sahibi yok! Evin etrafına d&ouml;n&uuml;yorsun, ama eve alınmıyorsun!</p>\n\n<p>\n	Yabancısın yabancı, bu diyar senin değil</p>\n\n<p>\n	Karanlıksın, cahilsin, bu yar senin değil</p>\n\n<p>\n	Git yara, o ağyardan elin &ccedil;ek</p>\n\n<p>\n	Aşina ol aşina, bu esrar senin değil.</p>\n\n<p>\n	Mahcup ve &uuml;zg&uuml;n &ccedil;ıkıyorsun bu evden. Kendine gelmek ve aşina olmak i&ccedil;in marifet kazanmaya &ccedil;ıkıyorsun; Arafat&#39;a &ccedil;ıkıyorsun...</p>\n\n<p>\n	Giy ihramı, giy kefeni, &ouml;l &ouml;lmeden &ouml;nce!..</p>\n\n<p>\n	ARAFAT AH ARAFAT!..</p>\n\n<p>\n	Anlat d&uuml;nyanı, aydınlat bizi! Neler g&ouml;rd&uuml;n, neler ge&ccedil;irdin? Anlat ADEM&#39;in ıstıraplarını, g&ouml;zyaşlarını, ayrılık acılarını! Bir tamah uğruna neler geldi başına? Munisinden ayrı, uzak diyarlara d&uuml;ş&uuml;ş&uuml;n&uuml;, yıllarca onu arayışını ve Mecnun gibi &ccedil;&ouml;l &ccedil;&ouml;l koşmalarını anlat! Anlat ki anlayalım!</p>\n\n<p>\n	Anlat RESUL&#39;&uuml;n g&ouml;zyaşlarını, okuduğu VEDA HUTBESİ&#39;ni! Anlat bu hutbeleri dinleyenlerin vefasızlığını, Resul&#39;&uuml;n o anda kalbinde taşıdığı dertleri anlat! Neden susuyorsun?! Konuş! Konuş ki bilelim ger&ccedil;ekleri!..</p>\n\n<p>\n	Kalemlerin sil&acirc;ha d&ouml;n&uuml;ş&uuml;n&uuml; sen de g&ouml;r&uuml;yorsun! Ger&ccedil;ekleri anlatmaları gerekenlerin cahilliğini, anlatanların nasıl susturulduğunu sen de biliyorsun! Aydınlığa susamış insanlara bari sen anlat!.. Yoksa seni de mi susturdular?! Hayır! Seni susturamazlar. Sen insanların vefasızlığını g&ouml;r&uuml;p, derin dertlere dalan suskun bir volkansın! Belki bir g&uuml;n patlarsın da d&ouml;kersin b&uuml;t&uuml;n dertlerini! Feryat olursun &ouml;l&uuml; M&uuml;sl&uuml;manlara! Kurşun olursun zalimlerin d&uuml;nyasına!..</p>\n\n<p>\n	Evet, anlatmayacaksın biliyorum! &Ccedil;&uuml;nk&uuml; sen H&Uuml;SEYİN&#39;in AREFE DUA&#39;sının sırrısın! Sen, seni korumak i&ccedil;in KERBEL&Acirc; olan H&uuml;seyin&#39;i iyi tanırsın! Eteğinde kalıp Kerbel&acirc;sız ve ruhsuz dua edenlere de tanıksın! Niye konuşasın ki b&ouml;yle vefasızlara?..</p>\n\n<p>\n	Kerbel&acirc;&#39;nın kanını kalbine g&ouml;m&uuml;p, eteğinde Arefe Duası zemzeme eden SECCAD&#39;a tanıksın! Sen şefkatinle herkese kucak a&ccedil;arsın; ama kalbini herkese a&ccedil;madığını biliyorum. Kalbin a&ccedil;ılmadık&ccedil;a dilin de &ccedil;&ouml;z&uuml;lmez, bunu da g&ouml;r&uuml;yorum!..</p>\n\n<p>\n	Israr etmiyorum MEHDİ&#39;yi anlat diye! Onunla neler konuşuyorsun? Nasıl dertleşiyorsun? Onun kalbinden neler alıyorsun? Sır sandukana neler ekliyorsun? Mehdi&#39;nin dostlarıyla buluştuğunu s&ouml;ylemene gerek yok! Zaten mahzun duruşun, h&acirc;l ehline anlatıyor, g&ouml;z yaşlarının nasıl da kana d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml;...</p>','Aşkın Sırrı','','publish','closed','open','','askin-sirri','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3230',0,'post','',0),(3231,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	HASAN FERHENG&Icirc;</h5>\n\n<p>\n	İnsanın bazen &ouml;zel h&acirc;lleri olur.</p>\n\n<p>\n	&Ccedil;ocuklukta ser&ccedil;eyi sevmesi, gen&ccedil;likte aşık olması, olgunlukta bağışlayıcı ve yaşlılıkta kırılgan olması gibi...</p>\n\n<p>\n	Bu duygular, kimi zaman insanın hayatında d&ouml;n&uuml;m noktası olur. Aşık olmak bazen b&uuml;y&uuml;t&uuml;r insanı, derya eder, dalgalandırır...</p>\n\n<p>\n	&Uuml;stadım! Senin hayat hik&acirc;yeni anlatmak istiyorum. Her ne kadar sen hi&ccedil; s&ouml;ylemedin. Aslında aşkınla ilgili d&uuml;ş&uuml;ncelerini ancak seni tanıdığım kadarıyla anlatacağım.</p>\n\n<p>\n	Yaşadığını, aşık oluşunu, aşkına yenik d&uuml;şt&uuml;ğ&uuml;n&uuml;, sevgiline kavuşamadığını ve bu yenilginin seni arif edip Allah&#39;a ulaştırdığını.</p>\n\n<p>\n	İstersen başlayayım...</p>\n\n<p>\n	&Ccedil;ok eski zamanlarda binlerce m&uuml;ridi olan bir şeyh varmış, s&ouml;z&uuml; keskin, hitabesi etkin...</p>\n\n<p>\n	Bir gece r&uuml;yada, Rum diyarında bir puta secde eder h&acirc;lde g&ouml;rm&uuml;ş kendisini.</p>\n\n<p>\n	&Uuml;rpererek uyanmış, bu r&uuml;yanın ne anlama geldiğini d&uuml;ş&uuml;n&uuml;p durmuş. Sonunda bu r&uuml;yanın hayatında &ouml;nemli bir değişim yaratacağına inanarak Rum diyarına yolculuk etmeye karar vermiş, birka&ccedil; m&uuml;ridini de yanına alarak yollara koyulmuş.</p>\n\n<p>\n	Kimi zaman etkili sohbetleriyle yolcuların yorgunluklarını gideriyor, ancak bu r&uuml;yanın etkisinden bir t&uuml;rl&uuml; kurtulamıyordu. Rumeli&#39;ne ulaştıklarında, bir evin bah&ccedil;esinde İsev&icirc; bir kadın g&ouml;rm&uuml;ş; g&uuml;zelliği mest edici, sa&ccedil;ları kement atmış şeyhin boynuna; dona kalmış yerinde. Evet, bu benim secde ettiğim putumdur, demiş kendi kendine.</p>\n\n<p>\n	Bu puta bir değil, binlerce kalbim olsa veririm demiş. M&uuml;ritleri inanamamış; ama şeyhin aşka tutulmuş ve kendinden ge&ccedil;miş h&acirc;lini g&ouml;r&uuml;nce, m&uuml;rşidimizi kaybettik diyerek nasihate başlamışlar. Aşk, şeyhin g&ouml;z&uuml;n&uuml; k&ouml;r, kulağını sağır etmiş, kimseyi dinlemez olmuş. M&uuml;ritlerine, d&ouml;n&uuml;n siz evinize, barkınıza; ben buradayım, demiş.</p>\n\n<p>\n	&Ccedil;aresiz ve &uuml;zg&uuml;n m&uuml;ritler, kendi beldelerine d&ouml;nm&uuml;şler. Şeyh ise ayakla değil, t&uuml;m kalbi ve benliğiyle İsev&icirc; kıza koşmuş...</p>\n\n<p>\n	İsev&icirc; kız, şeyhin ne denli derinden aşık olduğunu g&ouml;r&uuml;nce, nazlanır, uzak durur. Şeyh, aşk ateşinde yanıp tutuşur; her şeyini unutur, Ters&acirc; (Hıristiyan) kızdan başka hi&ccedil;bir şeyi g&ouml;rmez. Ters&acirc;, kavuşmak i&ccedil;in şartlar koşar; şeyh hemen kabul eder. Z&uuml;nn&acirc;r bağlar, sahrada domuz &ccedil;obanlığı yapar, dinini terk eder. M&uuml;ritler beldelerine d&ouml;n&uuml;p şeyhin h&acirc;lini halka anlatırlar; kınamalar, t&acirc;nler ve dedikodular başlar. M&uuml;ritlerden biri &ccedil;ok &uuml;z&uuml;l&uuml;r; ağlar, sızlar ve uykuya dalar. R&uuml;yasında aziz Peygamber&#39;i (s.a.a) g&ouml;r&uuml;r; ona der ki: &quot;Git Rumeli&#39;ne; şeyh kurtulmuştur.&quot;</p>\n\n<p>\n	Evet, şeyh kurtuluşa ermişti. Şeyh, bu Ters&acirc; kızda g&ouml;rm&uuml;şt&uuml; il&acirc;h&icirc; tecelliyi, aşık olmuştu. Aşkın ateşiyle yanıp kavrulmuş, yok olduğunu g&ouml;r&uuml;nce de, mecaz aşkı anlamış ve mutlak aşkın peşine d&uuml;şt&uuml; bu defa. İnancı, kuru akl&icirc; deliller kabuğunu kırmış, aşkın sarsılmaz zırhına b&uuml;r&uuml;nm&uuml;şt&uuml;. F&acirc;ni kızın aşkını merdiven yapıp baki Yaratıcı&#39;nın kalıcı aşkına y&uuml;kselmiş, y&uuml;celmiş ve ebed&icirc; aşkla kucaklaşmıştı.</p>\n\n<p>\n	Mecazdan kopup hakikate ulaşınca, mecaz kendine gelmiş, hakikat peşine d&uuml;şm&uuml;şt&uuml;. Artık aşık şeyhimiz y&uuml;celerek uzaklaşıyor, mecaz Ters&acirc; onun peşinden koşuyordu; yoluna geliyorum, dinine giriyorum, diyerek...</p>\n\n<p>\n	&Uuml;stat! Bu bir aşktır, aşk da b&ouml;yle olur zaten; başka t&uuml;rl&uuml; olabilir mi?!</p>\n\n<p>\n	Her ne kadar şeyh olmadın ama bu yolu sen de kat ettin. Biliyorum; aşk, her babayiğidin harcı değil, anlamazlar bunu bir&ccedil;okları.</p>\n\n<p>\n	Şeyh, Ters&acirc; ile y&uuml;celdi il&acirc;h&icirc; aşka; Mevl&acirc;na, Şems ile aydınlattı mana &acirc;lemini; Z&uuml;leyha, Yusuf&#39;ta buldu hakikatin &ccedil;erağını.</p>\n\n<p>\n	Tersa, şeyhin peşinde hakikate koşuyor, bu aşk ateşine tahamm&uuml;l edemiyor, canını can pazarında hakikate satıyor. Şeyhin onca &ccedil;abalarıyla ulaştığı makama, Ters&acirc; bir canla bir anda ulaşıyor! Aşkın mucizesidir bu &uuml;stat!</p>\n\n<p>\n	Senin hayatını d&uuml;nyadaki t&uuml;m aşıklara ithaf ediyorum.</p>\n\n<ul>\n	<li>\n		Kabul m&uuml;?</li>\n	<li>\n		Kabul!</li>\n</ul>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	*****</p>\n\n<p>\n	G&uuml;zel ve tatlı Tebriz kentinin yakınlarında Hoşkenab k&ouml;y&uuml;...</p>\n\n<p>\n	Azerbaycan&#39;ın t&uuml;m k&ouml;yleri gibi yemyeşil, etrafında dağlar, dereler, ırmaklar ve bağlar... Hayvanları da vardı bu k&ouml;y&uuml;n...</p>\n\n<p>\n	K&ouml;yl&uuml;ler, birbirleriyle &ccedil;ok samim&icirc;ydiler. Şefkat ve iyilik abideleri! Hi&ccedil; sıkıntıları ve dertleri yoktu; k&uuml;&ccedil;&uuml;k arzuları ve b&uuml;y&uuml;k g&ouml;n&uuml;lleri vardı. Heyderbaba adında y&uuml;ksek bir dağ, &ccedil;ocukların can sıkıntısını gideriyor, yemyeşil eteklerini &ccedil;ocukların sığınağı yapıyordu. Derelerinden akan bir nehirden, yağmur yağdığında coşkun akışıyla kulakları okşayan şırıltısı y&uuml;kselirdi...</p>\n\n<p>\n	K&ouml;y&uuml;n kızları, ırmağın kıyısına gelir, bulaşık ve &ccedil;amaşır yıkarlardı. &Ccedil;ocuklar, Heyderbaba&#39;nın sunduğu &ccedil;i&ccedil;ekleri demet h&acirc;line getirip nehrin akışına emanet ediyorlardı, bir Heyderbaba dostu eline ulaşsın diye.</p>\n\n<p>\n	K&ouml;ye seyyar satıcılar gelir, mallarını satarlardı. T&uuml;rl&uuml; t&uuml;rl&uuml; meyveler gelirdi; hele kırmızı elmaları, &ccedil;ocuklar &ccedil;ok severdi. Onlar, elmaya cennet meyvesi derlerdi; bu elmalardan, cennetin, Adem ve Havva&#39;nın kokusunu alırlardı.</p>\n\n<p>\n	&Ccedil;ocuklar g&uuml;nl&uuml;k oyunlarını oynar, birbirlerini kovalayıp Heyderbaba&#39;nın eteğine sığınırlardı.</p>\n\n<p>\n	Hayderbaba, metin, vakur ve mağrur duruşuyla &ccedil;ocukları bağrına &ccedil;ekerdi.</p>\n\n<p>\n	&Ccedil;ocuklardan biri bir g&uuml;n, ş&ouml;yle bir baktı Heyderbaba&#39;ya; &quot;Neden bu kadar heybetli ve mağrursun?&quot; dedi i&ccedil;inden ve yine kendisi cevapladı:</p>\n\n<p>\n	&quot;Sen de benim kadar y&uuml;celirsen, &uuml;n&uuml;n d&uuml;nyayı sararsa, gururlanmaz mısın?!&quot;</p>\n\n<p>\n	&Ccedil;ocuklar, hayat felsefelerini bu dağın g&ouml;rkemli duruşundan, mağrur bakışından, metin ve vakur y&uuml;celişinden &ouml;ğreniyorlardı. Bu k&ouml;ye gelen yabancılar, boş d&ouml;nmezlerdi; g&uuml;ler y&uuml;zle karşılanır, mutlu ayrılırlardı.</p>\n\n<p>\n	Taşlı Bulak, berrak suyuyla herkesin y&uuml;reğini serinlettiği gibi, bu k&ouml;yl&uuml;ler de insanların kalplerine sevgi tohumları ekiyorlardı.</p>\n\n<p>\n	&Ccedil;ocuklar, ata binme heveslerini bir &ccedil;ubuğa binerek gideriyor, yarışlar d&uuml;zenliyorlardı, kendi aralarında. Ve aynı &ccedil;ocuk, her zaman birinci olurdu i&ccedil;lerinden.</p>\n\n<p>\n	Bu k&ouml;yde her g&uuml;n, yeni bir doğuştu; hayata k&uuml;sk&uuml;nl&uuml;k, yaşamaktan bıkkınlık yoktu burada.</p>\n\n<p>\n	&Ccedil;arşamba g&uuml;nleri, annelerin &ccedil;ocuklarına verdikleri ceviz ve kuru &uuml;z&uuml;m&uuml;n tadını hi&ccedil;bir şey vermiyordu. &Ccedil;arşamba g&uuml;nleri, &ccedil;ocukların daha fazla mutlu oldukları g&uuml;nd&uuml;.</p>\n\n<p>\n	Yılın son &ccedil;arşamba g&uuml;n&uuml; ise &ouml;zel bir mana taşıyordu. Kızlar k&ouml;y&uuml;n meydanında su ve ateşin &uuml;zerinden atlayarak; &quot;Atıl matıl &Ccedil;arşamba! Bahtım a&ccedil;ıl &Ccedil;arşamba!&quot; diye seslenirlerdi; gen&ccedil;ler yumurtaları boyar, tokuştururlardı ve yine aynı &ccedil;ocuğun yumurtası, t&uuml;m yumurtaları kırardı.</p>\n\n<p>\n	&Ccedil;ocuklar bazen Aşık R&uuml;stem&#39;in yanına gelir, ondan saz &ccedil;almasını isterlerdi. O da &ccedil;ocukları kırmaz, bildiği şiirler eşliğinde, yaralı kalbinde damla damla akan kan g&ouml;zyaşlarıyla sazın teline vururdu. Aşık R&uuml;stem, şiirlerinin birinde bir şairin geleceğinden bahsediyordu. &quot;Zaman gelecek ki o şairin şiirleri t&uuml;m sazların tellerinde dalgalanacak.&quot; diyordu.</p>\n\n<p>\n	B&ouml;ylece &ccedil;ocuklarda bir şiir sevgisi oluşmuştu. Hele biri vardı ki her akşam evde &uuml;nl&uuml; bir şairin şiirini ezberler ve ertesi g&uuml;n, Aşık R&uuml;stem&#39;in onu saz eşliğinde s&ouml;ylemesini isterdi. G&uuml;nd&uuml;zleri Heyderbaba&#39;nın eteğinde bu şiirleri avaz avaz okurdu.</p>\n\n<p>\n	Daha sonralar kendi şiirlerini Aşık R&uuml;stem&#39;e okutmaya başladı:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hayder baba, yolum senden kec oldu</p>\n\n<p>\n	&Ouml;mr&uuml;m ge&ccedil;ti gelemmedim gec oldu</p>\n\n<p>\n	He&ccedil; bilmedim g&uuml;zellerin nec oldu</p>\n\n<p>\n	Bilmez idim d&ouml;ngeler var, d&ouml;n&uuml;m var</p>\n\n<p>\n	İtginlik var, ayrılık var &ouml;l&uuml;m var</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	O k&ouml;yde her şey cennete benziyordu. G&ouml;z kamaştırıcı manzaralarıyla sanat aşkına ilham veriyordu; ismi yok, renk c&uuml;mb&uuml;ş&uuml; vardı. Bu renk c&uuml;mb&uuml;ş&uuml; ve armonisi, sadece &ccedil;ocukların minicik kalplerinde yorumlanabiliyordu.</p>\n\n<p>\n	Unutmamak l&acirc;zım ki t&uuml;m bu manzaraları sunan Heyderbaba c&ouml;mertliğiydi.</p>\n\n<p>\n	Yeni şairimiz bu renklerden harikalar yaratıyor, şiir sanatına estetik katıyordu.</p>\n\n<p>\n	Bu k&uuml;&ccedil;&uuml;k ve g&uuml;zel k&ouml;y&uuml;m&uuml;zde Muhammed H&uuml;seyin isminde bir &ccedil;ocuk vardı. Sa&#39;d&icirc;-i Şiraz&icirc;&rsquo;nin G&uuml;lastanı&rsquo;nı &ccedil;ok g&uuml;zel okuyor, Hafız&#39;ın Divan&#39;ından şiirler ezberliyordu.</p>\n\n<p>\n	Yaşı &ccedil;ok k&uuml;&ccedil;&uuml;k olmasına rağmen g&uuml;zel sesiyle harika Kur&rsquo;&acirc;n okuyabiliyordu. &Ccedil;ok sevdiği b&uuml;y&uuml;kannesini (Hannine) kaybedince onu teselli etmek i&ccedil;in &ldquo;Ninen, İmam Rıza ziyaretine gitmiş, sen ona kavuşabilmek i&ccedil;in Kur&rsquo;&acirc;n &ouml;ğrenmelisin.&quot; demişlerdi. O da bir an &ouml;nce Hannine&#39;sine kavuşmak umuduyla Kur&rsquo;&acirc;n okumayı &ouml;ğrenmişti.</p>\n\n<p>\n	Hannine&#39;sini o kadar seviyordu ki şair olduktan sonra onu şiirlerine taşıyarak şiire y&uuml;celik kattığına inanıyordu. Hatta yaşlılık yıllarında kimi zaman Hannine&#39;yi anıp g&ouml;zyaşları d&ouml;k&uuml;yordu. Hoşkenab k&ouml;y&uuml;n&uuml;n ve Heyderbaba&#39;nın g&ouml;z kamaştırıcı ve ilham verici manzaraları ve i&ccedil;tenliği bu k&uuml;&ccedil;&uuml;k &ccedil;ocuğu besleyip &uuml;nl&uuml; bir şair yapıyordu.</p>\n\n<p>\n	Siyas&icirc; m&uuml;cadelelerinden dolayı Tebriz&#39;i terk edip doğduğu k&ouml;ye d&ouml;nme zorunda kalan Muhammed H&uuml;seyn&#39;in babası bu k&uuml;&ccedil;&uuml;k &ccedil;ocuğun bu k&ouml;yden ilham alarak şair olup m&uuml;cadele felsefesini şiir dilinde t&uuml;m insanlara duyuracağını nereden bilebilirdi ki? Muhammed H&uuml;seyin artık bir delikanlı olmuş, Heyderbaba gibi y&uuml;celmiş, bir şair olmuştu; d&uuml;nyaya kafa tutmaya ve g&ouml;n&uuml;lleri fethetmeye hazırdı artık.</p>\n\n<p>\n	Tahran&#39;a giden bir kafile reisine babası y&uuml;kl&uuml; miktarda para verip Muhammed H&uuml;seyn&#39;i tehlikelerden koruyarak Tahran&#39;a g&ouml;t&uuml;rmesini ister.</p>\n\n<p>\n	Muhammed H&uuml;seyin, bu yolculukta &ouml;nemli bir tehlikeden kurtulduğunu anlatır. Bunun, Allah&rsquo;ın l&uuml;tf&uuml; ve babasının kafile reisine verdiği para sayesinde olduğunu s&ouml;ylerdi.</p>\n\n<p>\n	Muhammed H&uuml;seyin, 19 yaşına bastığında Tahran &Uuml;nversitesi Tıp Fak&uuml;ltesi &ouml;ğrencisi olmuştu.</p>\n\n<p>\n	O yıllar Tahran &Uuml;nversitesi, Ka&ccedil;ar Şahlığı karşıtı faaliyetlerin merkezi h&acirc;line gelmişti.</p>\n\n<p>\n	Bir g&uuml;n &ouml;ğrenciler tarafından Kapalı &Ccedil;arşı &ouml;n&uuml;nde b&uuml;y&uuml;k bir miting tertiplenmişti.</p>\n\n<p>\n	Pazar esnafı Ka&ccedil;ar Şahlığı&#39;nın devamını, &ouml;ğrenciler ise yıkılmasını istiyordu.</p>\n\n<p>\n	Meydan, polis ve asker&icirc; g&uuml;&ccedil;ler tarafından sarılmıştı. Esnaf &ouml;ğrencileri &ccedil;embere almıştı. Karşılıklı sloganlar ve kavgalar başlayınca esnaf geri &ccedil;ekilmiş ve &ouml;ğrenciler kurşun yağmuruna tutulmuştu.</p>\n\n<p>\n	Onlarca &ouml;ğrenci bu olayda &ouml;lm&uuml;ş, onlarcası da yaralanmıştı; ve bizim Muhammed H&uuml;seyin, yaşlı bir adam tarafından omuza alınıp tehlike b&ouml;lgesinden uzaklaştırılmıştı. Muhammed H&uuml;seyin, kendisine geldiğinde yaşlı adam ona d&ouml;nerek; &ldquo;Sen bu işlere karışma evl&acirc;dım!&rdquo; deyip hemen yanından ayrılmıştı.</p>\n\n<p>\n	Muhammed H&uuml;seyin, şaşkın bir vaziyette neler olup bittiğini anlayabilmek i&ccedil;in meydana d&ouml;nd&uuml;ğ&uuml;nde h&acirc;l&acirc; cesetler toplanıyordu.</p>\n\n<p>\n	Kader bir kez daha şairimizi &ouml;l&uuml;mden kurtarıyor, yaşamasını sağlıyordu...</p>\n\n<p>\n	Bazen d&uuml;ş&uuml;n&uuml;yorum da neden herkes şair olamıyor? Daha sonra iyice derinleşiyorum bu konuda; şair olanların hayatına bakıyorum...</p>\n\n<p>\n	Onların yaşamlarının, d&uuml;ş&uuml;ncelerinin, t&uuml;m hayatlarının, hatta r&uuml;yalarının bile farklı olduğunu g&ouml;r&uuml;yorum. Şu sonuca varıyorum: Bu insanlar, ilhamın &uuml;r&uuml;nleridirler; mana &acirc;leminden ruhlarına inen nurun yansımalarıdırlar. Onlar, sanatın peygamberleridirler, diyorum kendi kendime...</p>\n\n<p>\n	&nbsp;</p>\n\n<h2 align=\"center\">\n	ŞEHRİYAR&#39;dan</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yıkılıp dinin evi, rihlet edip<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> Hetm-i Resul<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<p>\n	&Ccedil;ırpılıp din kapısı Hezret-i Zehra başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sıktolup Muhsin&#39;i, Zehra &ouml;z&uuml; de oldu şehid</p>\n\n<p>\n	K&uuml;l elendi o zamandan beri d&uuml;nya başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kerbel&acirc; faciası bezrin<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> ekip başlandı</p>\n\n<p>\n	Ta kıyamet ne kopa Zeyneb-i Kubra başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;dde&icirc;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> olmadı ferman-i Gedir&#39;e<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> teslim</p>\n\n<p>\n	G&ouml;r ne tufan getirip &uuml;mmet-i T&acirc;h&acirc;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Meşveret emr-i il&acirc;h&icirc;de olur mu? Heyhat!<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a></p>\n\n<p>\n	&Ccedil;ektiler cebrile Mevl&acirc;&#39;nı<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a> da ş&ucirc;ra başına<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hezret-i Fatime&#39;nin kabri de mehcur oldu<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p>\n	&Ccedil;adur-i ismetini<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a> saldı S&uuml;reyya başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Uuml;mmet olmazsa imamet de olur hane-n&icirc;ş&icirc;n<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\n\n<p>\n	Dolanar Ke&#39;be<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a> de gittik&ccedil;e kilisa<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a> başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu olan işdi ki akşam &ccedil;ağı Allah &ccedil;obanı<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p>\n	&Ccedil;&ouml;lde Allah davarın<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a> boşlaya b&icirc;ca başına?!<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Meşveret h&uuml;km-i il&acirc;h&icirc;de olur mu? Heyhat!</p>\n\n<p>\n	&Ccedil;ektiler Mevl&acirc;&#39;nı<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a> da cebrile ş&ucirc;ra başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Uuml;mmetin ekseri mısdag-ı &ldquo;leged hagge&#39;l-govl&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p>\n	O havar&icirc; yığışammazdı Mesiha başına<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;slimin d&ouml;rt neferi m&uuml;min olup Selman tek<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a></p>\n\n<p>\n	Yusuf&#39;un aşkı d&uuml;şer dibde<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a> Z&uuml;leyha başına<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;lgesi tac-i saadet, bu şehadet şevki</p>\n\n<p>\n	&Ouml;z&uuml; bir kuş ki konup Sidre<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a> ve T&ucirc;b&acirc;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a> başına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şehriyar! Geldi H&uuml;seyn&#39;in sesi, Aşura&#39;sı</p>\n\n<p>\n	Ta d&uuml;şe aşk-ı şehadet dil-i şeyda<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a> başına.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Rihlet edip: Vefat etmiş.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- Hetm-i Resul: Peygamberlerin sonuncusu Hz. Muhammed.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Bezrin: Tohumunu.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- M&uuml;dde&icirc;: Hil&acirc;fet iddiasında bulunan.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Ferman-i Gedir: Resulullah&#39;ın (s.a.a) Gad&icirc;r-i Hum&#39;da Hz. Ali&#39;yi kendi halifesi ve M&uuml;sl&uuml;manların imamı olarak atama emri.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- T&acirc;h&acirc;: Resulullah&#39;ın isimlerinden.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Hil&acirc;fet ve imametin il&acirc;h&icirc; bir makam olduğu ve bu işin ş&ucirc;ra ve meşveret ile belirlenemeyeceği belirtiliyor.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- Mevl&acirc;&#39;nı: Hz. Ali&#39;yi. &quot;Ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır.&quot; hadisine işaretle Hz. Ali kastediliyor.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- &Ouml;mer&#39;in, kendinden sonraki halifenin belirlenmesi i&ccedil;in kurduğu ş&ucirc;raya Hz. Ali&#39;nin de zorla iştirakinin sağlanması olayına işaret ediliyor.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- Mehcur oldu: Tanınmaz, bilinmez oldu.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- &Ccedil;adur-i ismet: Masumluk, g&uuml;nahsızlık &ccedil;arşafı.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- Hane-n&icirc;ş&icirc;n: Evinde oturma zorunda kalan, evine kapanmış olan.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- Ke&#39;be: K&acirc;be.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a>- Kilisa: Kilise.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a>- Allah &ccedil;obanı: Hz. Peygamber kastediliyor.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a>- Allah davarı: Allah&#39;ın kulları.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a>- Boşlaya b&icirc;ca başına: Başıboş bıraka.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a>- Mevl&acirc;&#39;nı: Hz. Ali&#39;yi.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a>- &Uuml;mmetin &ccedil;oğu, yanlış yola giderek kendilerini Allah&#39;ın rahmetinden mahrum bıraktılar.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a>- Havar&icirc;ler Hz. İsa&#39;nın etrafına toplandığı gibi, İsl&acirc;m &uuml;mmeti Hz. Ali&#39;nin etrafında toplanamadı.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a>- M&uuml;sl&uuml;manlardan Selman gibi g&uuml;&ccedil;l&uuml; imana sahip olan sadece d&ouml;rt kişi vardı.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a>- Dibde: Sonunda.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a>- İsl&acirc;m &uuml;mmeti sonunda yanlış yolda olduğunu anlayıp Hz. Ali&#39;nin kapısına geri d&ouml;necektir.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a>- Sidre: Cennette y&uuml;ce bir makam.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a>- T&ucirc;b&acirc;: Cennetteki kocaman ağa&ccedil;.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a>- Dil-i şeyda: Aşık g&ouml;n&uuml;l.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Şehriyar','','publish','closed','open','','sehriyar','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3231',0,'post','',0),(3232,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	DERYA BELDE</h5>\n\n<p>\n	Bug&uuml;n AHMED benim,</p>\n\n<p>\n	Ama d&uuml;nk&uuml; Ahmed değil.</p>\n\n<p>\n	Bug&uuml;n Anka benim,</p>\n\n<p>\n	Ama yemle beslenen kuşcağız değil.</p>\n\n<p>\n	Ene&rsquo;l-Hak kadehiyle bir yudum i&ccedil;en, sızdı Hak şarabından;</p>\n\n<p>\n	Şişelerle, k&uuml;plerle i&ccedil;tim ben, sızmadım.</p>\n\n<p>\n	Ben sultanların aradığı sultan, ben hacetler kıblesiyim.</p>\n\n<p>\n	G&ouml;n&uuml;l kıblesiyim ben.</p>\n\n<p>\n	Ben cuma mescidi değilim, insanlık mescidiyim ben.</p>\n\n<p>\n	Ben saf aynayım, sırrım d&ouml;k&uuml;lmemiş, paslanmamışım.</p>\n\n<p>\n	Ben kin dolu bir g&ouml;n&uuml;l değilim, T&ucirc;r-i S&icirc;n&acirc;&rsquo;nın g&ouml;nl&uuml;y&uuml;m ben.</p>\n\n<p>\n	&Uuml;z&uuml;m sarhoşluğu değil benim sarhoşluğum;</p>\n\n<p>\n	Benim sarhoşluğumun sonu yok.</p>\n\n<p>\n	Tarhana &ccedil;orbası i&ccedil;mem ben,</p>\n\n<p>\n	Can yemeği yerim, i&ccedil;erim can şerbeti.</p>\n\n<p>\n	İşte sararttı seni bir g&uuml;m&uuml;ş bedenlinin &ouml;zlemi, altın h&acirc;line geldin artık.</p>\n\n<p>\n	Sen altına aşıksın, altın benim rengime aşık.</p>\n\n<p>\n	G&ouml;nl&uuml; saf s&ucirc;f&icirc;yim ben,</p>\n\n<p>\n	Benim tekkem &acirc;lem, medresem d&uuml;nya benim.</p>\n\n<p>\n	Değilim abalı s&ucirc;f&icirc;lerden.</p>\n\n<p>\n	İster yakarış eri ol sen, meyhane eri istersen,</p>\n\n<p>\n	Bundan sanki ne &ccedil;ıkar!</p>\n\n<p>\n	Yok cumartesi imiş, yok cuma imiş, bence ne farkı var?</p>\n\n<p>\n	Ger&ccedil;eğin tadını alan er,</p>\n\n<p>\n	Ne altına aldırış eder,</p>\n\n<p>\n	Ne kalender tacına bakar.</p>\n\n<p>\n	Ne tasası vardır, ne kini.</p>\n\n<p>\n	Ey Tebrizli Hak Şemsi,</p>\n\n<p>\n	Y&uuml;z&uuml;n&uuml; g&ouml;stermeseydin sen, yoksul &ccedil;aresiz kalırdı kulun,</p>\n\n<p>\n	Ne g&ouml;nl&uuml; olurdu, ne dini...</p>\n\n<p>\n	Mevl&acirc;na Cel&acirc;leddin-i R&ucirc;m&icirc;, İsl&acirc;m irfanının en parlak yıldızlarından biridir. En &ouml;nemli eseri, 26.000 beyitten oluşan Mesnev&icirc;&rsquo;dir. Mesnev&icirc;, her beytinin mısraları kendi arasında kafiyeli, Fars&ccedil;a yazılmış bir eserdir. Mesnev&icirc;, anlaşılır bir dille kaleme alınmış olmasının yanı sıra okuyucunun meseleyi anlamasını kolaylaştırmak amacıyla kıssalar ve hik&acirc;yelerle s&uuml;slenmiştir. Halkın her kesiminden insan, Mesnev&icirc;&rsquo;yi anlayıp kendine g&ouml;re bir pay bi&ccedil;ebilir. Mevl&acirc;na&rsquo;nın ustalığı da burada yatmaktadır. İrfan&icirc; konuları m&uuml;mk&uuml;n olduğunca anlaşılabilir bir tarzda anlatmış, kimi yerlerde masalsı bir tarzda işlemiştir. B&ouml;ylece t&uuml;m insanlığa hitap etme hedefine ulaşmıştır.&nbsp; Bununla birlikte Mesnev&icirc;&rsquo;de &ouml;yle ince anlatımlar vardır ki ancak irfan ehli insanlarca anlaşılabilir. Bu anlatımları Murtaza Mutahhar&icirc; ş&ouml;yle a&ccedil;ıklar:</p>\n\n<p>\n	&ldquo;Mevl&acirc;na ise Mesnev&icirc;&rsquo;sinde gazele yakın olmakla birlikte başka bir tarz ve dille konuşmaktadır.... Bu y&uuml;zden de; &lsquo;Sakın ha &acirc;riften duyduğun her s&ouml;z&uuml; zahirine yorma!&rsquo; demektedir. Sonra da g&uuml;zel bir teşbih yaparak; &lsquo;Onlar Hakk&rsquo;ın kuşlarıdır.&rsquo; der... Attar&rsquo;ın <em>Mantık&#39;ut-Tayr</em> adlı eserinde de b&uuml;t&uuml;n kuşlar &lsquo;h&uuml;th&uuml;t&rsquo; kuşunun rehberliğinde bir araya gelirler. Burada &lsquo;h&uuml;th&uuml;t&rsquo; pirin ve m&uuml;rşidin, diğer kuşlar ise &lsquo;salikler&rsquo;in bir rumuzudur.... Mevl&acirc;na ş&ouml;yle demektedir:&quot;</p>\n\n<p>\n	&#39;Tanrı kuşundan bir &ouml;t&uuml;ş duyunca,</p>\n\n<p>\n	Ders beller gibi yalnız zahirini beller,&nbsp; hatırında tutarsın.</p>\n\n<p>\n	Sonra da kendinden kıyaslar yapar,</p>\n\n<p>\n	Hayalin ta kendisini hakikat sanırsın.</p>\n\n<p>\n	Abdalların ıstıl&acirc;hları vardır ki,</p>\n\n<p>\n	S&ouml;zlerin onlardan haberi yok!&#39; &quot; <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Hayatı</h2>\n\n<p>\n	30 Eyl&uuml;l 1207&#39;de (bazı kaynaklarda 1182&#39;de) Belh&rsquo;te (bug&uuml;nk&uuml; Afganistan&rsquo;ın sınırlarında bir şehir) d&uuml;nyaya gelir, Muhammed Cel&acirc;leddin...</p>\n\n<p>\n	Adına kendisini sevenlerce eklenen Mevl&acirc;na sıfatı, aslında &ldquo;Efendimiz&rdquo; anlamındadır. R&ucirc;m&icirc; ise, (Eskiden Anadolu yerine kullanılan) Rum illerinden Konya&#39;da uzun s&uuml;re kaldığı i&ccedil;in aldığı bir lakap...</p>\n\n<p>\n	Soylu ve k&uuml;lt&uuml;rl&uuml; bir aileye mensuptur. Annesi, Belh Emiri R&uuml;kneddin&#39;in kızı M&uuml;mine Hatun; babası, Sultan&rsquo;ul-Ulema Muhammed Bahaeddin Veled&rsquo;dir.</p>\n\n<p>\n	&Ccedil;ocuk denecek yaştayken, devrin b&uuml;y&uuml;k alim ve s&ucirc;f&icirc;si olan babasının medrese derslerine devam eder. İlk manev&icirc; terbiyesini ondan alır.</p>\n\n<p>\n	Nişabur&#39;da Şeyh Ferid&uuml;ddin-i Attar, sohbet sırasında, Mevl&acirc;na&#39;nın alnındaki kemali g&ouml;r&uuml;p ona <em>Esrarn&acirc;me</em> adlı eserini hediye eder, babasına da; &ldquo;&Ccedil;ok ge&ccedil;meyecek ki bu senin oğlun, &acirc;lemin y&uuml;reği yanıklarının y&uuml;reğine ateşler salacaktır.&rdquo; der.</p>\n\n<p>\n	Hac d&ouml;n&uuml;ş&uuml; uğranan Şam&#39;da da Muhyiddin-i Arab&icirc;, Bahaeddin Veled&#39;in arkasında y&uuml;r&uuml;yen Cel&acirc;leddin&#39;e bakarak; &ldquo;Subhanallah! Bir okyanus, bir denizin arkasında y&uuml;r&uuml;yor...&rdquo; demiştir.</p>\n\n<p>\n	G&ouml;&ccedil; kervanıyla Şam&#39;dan Malatya&#39;ya, oradan Erzincan&#39;a ve Karaman&#39;a uğranır. Karaman&rsquo;da kalındığı s&uuml;re i&ccedil;inde Mevl&acirc;na, babasının isteği ile Hoca Şerafeddin Lala&rsquo;nın kızı Gevher Banu ile evlenir.</p>\n\n<p>\n	Aile, 1228&#39;de Sel&ccedil;uklu Sultanı I. Alaeddin Keykubat&rsquo;ın daveti &uuml;zerine, ilim ve k&uuml;lt&uuml;r merkezi olan Konya&#39;ya gelip kendileri i&ccedil;in yaptırılan medreseye yerleşir.</p>\n\n<p>\n	Mevl&acirc;na, 1231 yılında Bahaeddin Veled&rsquo;in vefatıyla ilk m&uuml;rşidini kaybeder.</p>\n\n<p>\n	Y&uuml;ksek ilimlerde daha da derinleşmek i&ccedil;in Haleb&#39;e, oradan da Şam&#39;a ge&ccedil;er. Burada d&ouml;rt yıl kalır. Şam&rsquo;daki alim ve s&ucirc;f&icirc;lerle tanışıp sohbet eder.</p>\n\n<p>\n	Rivayetlere g&ouml;re, Şems ile ilk karşılaşması burada olur. Şems-i Tebriz&icirc;, halkın i&ccedil;inde, elini yakalayıp &ouml;per ve ona; &ldquo;D&uuml;nyanın sarrafı, beni anla!&rdquo; diye hitap ederek kaybolur. İşte bu karşılaşmadan yaklaşık sekiz sene sonra Şems, Konya&rsquo;ya gelecek, i&ccedil;li dışlı sohbetleri başlayacaktır.</p>\n\n<p>\n	Devrinde ge&ccedil;erli olan her t&uuml;rl&uuml; ilmi hazmetmiş, bunların dışında İran, Hint, Arap edebiyat t&uuml;rlerini incelemiş, Rumca&#39;yı &ouml;ğrenerek klasik Yunan filozoflarının eserlerini okumuştur. Artık verdiği dersler, vaazlar ve fetvalarla insanları aydınlatma işini &uuml;stlenmiştir. D&ouml;rt y&uuml;z talebesi ve on binden fazla m&uuml;ridi vardır. Vaazlarını toplayan <em>Mecalis-i Seb&rsquo;a</em> (Yedi Meclis) adlı eseri bu sırada meydana gelir.</p>\n\n<p>\n	Mevl&acirc;na, babası ve Seyyid Burhaneddin&rsquo;in elinde &ldquo;pişmiş&rdquo;, Şems&rsquo;in aynasında g&ouml;rd&uuml;ğ&uuml; kendi g&uuml;zelliğinin ateşiyle de &ldquo;yanmıştır&rdquo;.</p>\n\n<p>\n	Sultan Veled&#39;e g&ouml;re; &ldquo;Şems, ansızın gelip ona ulaşmış, m&acirc;şuk (sevilen) olmanın h&acirc;llerini a&ccedil;ıklamıştır. B&ouml;ylece sırrı, y&uuml;celerden y&uuml;ceye varmıştır.&rdquo;</p>\n\n<p>\n	Şems-i Tebriz&icirc; ile buluştuktan sonra, artık b&uuml;t&uuml;n vaktini ona adar ve bambaşka bir &acirc;leme girer. Şems&#39;in &ccedil;ekimiyle yanıp il&acirc;h&icirc; aşkla kendinden ge&ccedil;er.</p>\n\n<p>\n	1259-1261 yıllarında yazılmaya başlanan Mesnev&icirc;, 1264-1268 yılları arasında tamamlanır.</p>\n\n<p>\n	&ldquo;.... &Ouml;l&uuml;m&uuml;m&uuml;zden sonra mezarımızı yerde aramayınız; bizim mezarımız, ariflerin g&ouml;nl&uuml;ndedir.&rdquo;</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml;, ona g&ouml;re &ouml;l&uuml;m, yok oluş değil; bir ge&ccedil;iştir, Şeb-i Arus&rsquo;tur (D&uuml;ğ&uuml;n Gecesi)...</p>\n\n<p>\n	&ldquo;Ben Tahtan inip tabuta binecek kişi değilim...</p>\n\n<p>\n	Benim yerim, sonsuzluk makamıdır!&rdquo;</p>\n\n<p>\n	der ve...</p>\n\n<p>\n	17 Aralık 1273&#39;te sonsuzluk makamında yerini alır. Artık ariflerin g&ouml;nl&uuml;nden, dilinden &ccedil;ağrısını s&uuml;rd&uuml;r&uuml;r; şu mesajla ışık tutmaya devam eder, daha nice y&uuml;zyıllara seslenir:</p>\n\n<p>\n	&ldquo;Gel, gel, yine gel!</p>\n\n<p>\n	Ne olursan ol,</p>\n\n<p>\n	İster k&acirc;fir ol, ister ateşe tap, ister puta,</p>\n\n<p>\n	İster y&uuml;z kere t&ouml;vbe etmiş ol,</p>\n\n<p>\n	İster y&uuml;z kere bozmuş ol t&ouml;vbeni...</p>\n\n<p>\n	Umutsuzluk kapısı değil bu kapı;</p>\n\n<p>\n	Nasılsan &ouml;yle gel!&rdquo;</p>\n\n<p>\n	Mevl&acirc;na&rsquo;yı Mevl&acirc;na yapan şey acaba neydi?.. Gayesiz bir sevgi mi?.. Elbette ki hayır! Şems&rsquo;i g&ouml;rene kadar zahir ilmi hocası iken, neden onu takip etti?.. Zahir ilmi, ilm-i b&acirc;tına uyuyor muydu? Neden bu ilim herkese a&ccedil;ılmıyordu?. Hazmedilecek y&ouml;nleri nelerdi?..</p>\n\n<p>\n	B&uuml;t&uuml;n bu suallerin cevabını a&ccedil;ık şekilde Mevl&acirc;na&#39;nın yaşamında g&ouml;rebiliyoruz. Şurası kesin ki, toplumun değer yargıları i&ccedil;inde yaşanan ihtirasların, kıskan&ccedil;lıkların, &ccedil;ekememezliklerin, ilm-i b&acirc;tında ve onu yaşayanlarda asla yeri bulunmaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	??????????????</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Bug&uuml;n Ahmed benim,</p>\n\n<p>\n	Ama d&uuml;nk&uuml; Ahmed değil....&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Aşkının varlığında &ouml;yle yok oldum ki, o yokluk binlerce varlıktan daha hoştur.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Senin uğrunda y&uuml;zlerce bel&acirc;ya katlanırım. Bu s&ouml;z&uuml;mden d&ouml;nersem, her cezaya razıyım. Eğer &ouml;m&uuml;r yetse, g&ouml;nl&uuml;mde senin cefalarını kıyamete kadar &ccedil;ekme kararındayım.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Sevgilim! Ben hem avım, hem avcıyım. Bir avım var benim. İşsiz g&uuml;&ccedil;s&uuml;z&uuml;m; ama hoş bir işim var benim. Bana diyorsun ki: &#39;Başımı kesmek sevdasında mısın?&#39; Evet, &ouml;yle bir sevdam var sevgilim. Evet, o sevdadayım.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Senin yanında mesut yaşayan nasıl gam &ccedil;eker? Senin ışığınla &acirc;lemin g&uuml;neşi olan bir insan hi&ccedil; yas tutar mı? Hele sana yakın ve mahrem canların g&ouml;n&uuml;llerindeki sırlar nasıl kapalı kalabilir?&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Ey ekmek uğruna iman cevherini atan, ey bir arpaya bir hazineyi satan zavallı!</p>\n\n<p>\n	Nemrut, g&ouml;nl&uuml;n&uuml; İbrahim&#39;e kaptırmadı, ama canını bir sivrisineğe teslim etti.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Bizim uyanık kalmamız &acirc;leme &ccedil;erağ olur. Bir gececik bu &ccedil;erağı bekle de uyuma!&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Kalk, o kurtuluş &ouml;nderinin etrafında dolaş! K&acirc;be&rsquo;deki, Arafat&#39;taki hacılar gibi, onun &ccedil;evresinden ayrılma! Sen taze g&uuml;l gibi şu toprağa ne kızıyorsun? Nerede hareket varsa, orada bereket vardır.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Divane, halk arasında belli olur. &Ccedil;&uuml;nk&uuml; sevda atına binmiştir o.</p>\n\n<p>\n	Ama ger&ccedil;ek divane, onu tanımayandır. Divane bizim yanımızda tanıdık dost gibidir.&quot;</p>\n\n<p>\n	***</p>\n\n<p>\n	&quot;Bu gece bir anda perdeleri kaldır, her iki cihandan da bir t&uuml;y bırakma bu gece!</p>\n\n<p>\n	D&uuml;n candan, g&ouml;n&uuml;lden s&ouml;z ediyordun; bunları (can ile g&ouml;nl&uuml;) bitkin bir h&acirc;lde feryat ve figanla &ouml;n&uuml;ne bırakıyorum bu gece...&quot;</p>\n\n<p>\n	***</p>\n\n<h2>\n	Kıssaları</h2>\n\n<h3>\n	<strong>Sultan Mahmut Ve Hırsızlar</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></h3>\n\n<p>\n	Sultan Mahmut, bir gece yalnız başına şehri dolaşırken bir grup hırsıza rastladı. Hırsızlardan biri:</p>\n\n<ul>\n	<li>\n		Ey Adem oğlu, sen kimsin? diye sordu.</li>\n</ul>\n\n<p>\n	O da:</p>\n\n<ul>\n	<li>\n		Ben de sizlerden biriyim, dedi.</li>\n</ul>\n\n<p>\n	Daha &ouml;nce onu hi&ccedil; g&ouml;rmedikleri h&acirc;lde, her biri, diğerlerinden birinin arkadaşı olacağı zannı ile padişaha ilişmedi, &quot;Yabancı biri olsa, hi&ccedil; tanımadığı, kılıklarından h&acirc;lleri belli olan b&ouml;yle bir topluluğa kolayca yanaşıp da; &#39;Ben de sizdenim&#39; diyebilir mi hi&ccedil;?&quot; d&uuml;ş&uuml;ncesi rahatlattı herkesi. İlişmediler, kabullenip kendi h&acirc;line bıraktılar.</p>\n\n<p>\n	İ&ccedil;lerinden birisi:</p>\n\n<ul>\n	<li>\n		Ey hile ve d&uuml;zende mahir olanlar!.. Haydin herkes h&uuml;nerini bir bir sayıp d&ouml;ks&uuml;n ortaya da, kimlerde neler var bilelim, dedi.</li>\n</ul>\n\n<p>\n	Birisi dedi ki:</p>\n\n<ul>\n	<li>\n		Benim kulaklarımda &ouml;yle bir hassa var ki, k&ouml;pek havladığı zaman ne dediğini anlarım.</li>\n</ul>\n\n<p>\n	Diğerleri burun kıvırarak:</p>\n\n<ul>\n	<li>\n		Bu iki metelik eder ancak, dediler.</li>\n</ul>\n\n<p>\n	Bir başkası:</p>\n\n<ul>\n	<li>\n		Benim b&uuml;t&uuml;n hassam g&ouml;z&uuml;mdedir; geceleyin karanlıkta kimi g&ouml;rsem, hi&ccedil; ş&uuml;pheniz olmasın ki, g&uuml;nd&uuml;z g&ouml;rd&uuml;ğ&uuml;mde onu tanırım, dedi.</li>\n</ul>\n\n<p>\n	Başka biri:</p>\n\n<ul>\n	<li>\n		Benim b&uuml;t&uuml;n h&uuml;nerim kolumdadır; bu kuvvetle duvarları delerim, dedi.</li>\n</ul>\n\n<p>\n	Diğer biri:</p>\n\n<ul>\n	<li>\n		Allah bana bir burun vermiş ki, &quot;İnsanlar madenlere benzer&quot; s&ouml;z&uuml;n&uuml;n sırrına ermişim. Toprağın altında ne kadar para var, hangi maden gizli, masrafı kendinden fazla olur mu... derh&acirc;l anlarım. Mecnun gibi toprağı koklayıp, yanılmadan Leyla&rsquo;nın toprağını se&ccedil;erim. Her g&ouml;mleği koklarım da, i&ccedil;inde Yusuf mu var, Şeytan mı bilirim, dedi.</li>\n</ul>\n\n<p>\n	Başka birisi:</p>\n\n<ul>\n	<li>\n		Marifetim elimdedir benim; dağın başına kadar kement atarım. Ahmed gibi.. O bir kement attı g&ouml;klere, ta &quot;Beyt-i Ma&rsquo;mur&rsquo;a&quot; ulaştı da; &quot;Attığını benden bil; sen atmadın, ben attım.&quot; dendi ya, benim kemendim de &ccedil;ok yerlere ulaşır, dedi.</li>\n</ul>\n\n<p>\n	Nihayet dediler ki:</p>\n\n<ul>\n	<li>\n		Ey vefalı ve y&uuml;ce dost!.. S&ouml;yle bakalım senin h&uuml;nerin nedir?..</li>\n</ul>\n\n<p>\n	Sultan Mahmut:</p>\n\n<ul>\n	<li>\n		Benim b&uuml;t&uuml;n h&uuml;nerim sakalımdadır; &ouml;yle ki su&ccedil;luları cellada verdiklerinde, sakalım oynayınca kurtuluverirler, t&uuml;m cezadan da, &ouml;l&uuml;mden de. Ne bir dertleri kalır, ne elemleri.</li>\n	<li>\n		Kutbumuz sensin, mihnet g&uuml;n&uuml;nde kurtuluşumuz senden olacaktır, hi&ccedil; kimsede sendeki bu h&uuml;nerin eseri yoktur, dediler, Sultan Mahmud&rsquo;u kendilerine lider se&ccedil;tiler.</li>\n</ul>\n\n<p>\n	Sonra hep beraber yola dizildiler, soymak i&ccedil;in saraya doğru başladılar ilerlemeye. Bu sırada sağ taraflarında bir k&ouml;pek havladı.</p>\n\n<p>\n	K&ouml;pek sesinden anlayan hırsız:</p>\n\n<ul>\n	<li>\n		K&ouml;pek diyor ki: Padişah sizinle beraberdir, dedi.</li>\n</ul>\n\n<p>\n	Kement atan, y&uuml;ksek bir yere kement attı, hepsi tırmanıp &ccedil;ıktılar.</p>\n\n<p>\n	Koku alan devamlı etrafını koklarken:</p>\n\n<ul>\n	<li>\n		Hah!.. Bulduk... Şurada eşsiz bir hazine var, dedi, padişahın hazinesinin duvarını g&ouml;stererek.</li>\n</ul>\n\n<p>\n	Delik delen deldi duvarı, i&ccedil;eri girdiler. Her biri g&uuml;c&uuml; yettiğince, umudunun ulaştığınca aldı alacağını, &ccedil;ıkıp d&ouml;nd&uuml;ler yerlerine.</p>\n\n<p>\n	Padişah, ge&ccedil;tikleri yolları, hırsızların eşkallerini, her birinin aldıklarını iyice kafasına not etti. Uykuya daldıklarında gizlice ayrıldı yanlarından, sarayına d&ouml;nd&uuml;. Muhafızları, kolcuları, askerlerinden yiğit olan bir b&ouml;l&uuml;ğ&uuml;, hırsızların yerlerini tarif ederek yolladı. Hırsızların tamamını tutup getirdiler huzura. Tir tir titriyordu hepsi.. Hem de b&uuml;y&uuml;k bir şaşkınlık i&ccedil;inde olarak. &Ouml;yle ya! Kendilerini kimse g&ouml;rmemişti, daha &uuml;zerinden bir g&uuml;n bile ge&ccedil;memişti soygunun. Elleriyle koymuş gibi yakalanmışlardı askerler tarafından.</p>\n\n<p>\n	Geceleyin kimi g&ouml;rse, onu g&uuml;nd&uuml;z tanıyan, kafasını kaldırıp padişahın y&uuml;z&uuml;ne bakar bakmaz tanıyıverdi y&uuml;ce sultanı.</p>\n\n<p>\n	Arkadaşlarına d&ouml;nerek:</p>\n\n<ul>\n	<li>\n		Padişahımız, gece bizimle olan, sakalı h&uuml;nerli arkadaşımızdır, dedi. Nerede olursanız olun, o sizinledir, denilen padişah budur işte arkadaşlar. Ben ondan &uuml;mmetimi isteyip, şefaatte bulunacağım.</li>\n</ul>\n\n<p>\n	Biz can gibi bal&ccedil;ığa &ccedil;akılıp kaldık. Kıyamet g&uuml;n&uuml;nde can g&uuml;neşi sensin. Ey gizlice y&uuml;r&uuml;yen padişah! Vakit geldi; kerem et, hayırlısıyla sakalını bir oynat. Biz hepimiz h&uuml;nerlerimizi g&ouml;sterdik, fakat o h&uuml;nerler ancak bahtsızlığımızı arttırdı, boynumuzu bağladı da baş aşağı d&uuml;şt&uuml;k, al&ccedil;aldık.</p>\n\n<p>\n	İşe yaradı, gece g&ouml;rd&uuml;ğ&uuml;n&uuml; g&uuml;nd&uuml;z tanıyanın s&ouml;yledikleri.</p>\n\n<p>\n	Zaten diğerlerinin marifetleri, insana yolunu şaşırtan gulyabaniler gibiydi. Yalnız geceleyin padişahın y&uuml;z&uuml;n&uuml; g&ouml;ren g&ouml;z başka. Zaten padişah da ondan hay&acirc; eder..</p>\n\n<p>\n	Affedilirler ..</p>\n\n<h2>\n	Mevl&acirc;na&rsquo;dan Bir Şiir:</h2>\n\n<p>\n	AŞK, bir denizdir .</p>\n\n<p>\n	G&ouml;kler bu denizde ancak bir k&ouml;p&uuml;k gibidir.</p>\n\n<p>\n	AŞK; insanı, Yusuf&#39;un g&uuml;zelliğine hayran olan,</p>\n\n<p>\n	Onun havasına kapılan Z&uuml;leyha gibi şaşırtır.</p>\n\n<p>\n	G&ouml;klerin d&ouml;n&uuml;ş&uuml;n&uuml; AŞK dalgasından bil.</p>\n\n<p>\n	AŞK olmasaydı, d&uuml;nya donar kalırdı.</p>\n\n<p>\n	AŞK olmasaydı, cansızlar bitkilere girer de,</p>\n\n<p>\n	Onlarda yok olur muydu?</p>\n\n<p>\n	B&uuml;y&uuml;y&uuml;p yetişen nebatlar,</p>\n\n<p>\n	Kendilerini gıda olarak canilere feda ederler miydi?</p>\n\n<p>\n	BİTKİLER &Acirc;DETA CAN OLMAK İ&Ccedil;İN KENDİLERİNİ</p>\n\n<p>\n	CANLILARDA YOK ETMEKTEDİRLER.</p>\n\n<p>\n	AŞK olmasaydı, Ruh nasıl olur da o nefese feda olurdu,</p>\n\n<p>\n	Onun esintisinden Meryem gebe kalırdı?</p>\n\n<p>\n	AŞK olmasaydı, her şey yerinde buz gibi donar kalırdı.</p>\n\n<p>\n	Her varlık, &ccedil;ekirge gibi u&ccedil;ar, sı&ccedil;rarlar mıydı?</p>\n\n<p>\n	AŞIK olmak demek, nur gelen tarafa pencere a&ccedil;maktır!</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; g&ouml;n&uuml;l, ger&ccedil;ek dostun y&uuml;z&uuml; ile aydınlanır, nurlanır!</p>\n\n<p>\n	Şu h&acirc;lde daima sevgilinin y&uuml;z&uuml;ne bak, bu senin elindedir!</p>\n\n<p>\n	Beni iyi dinle babacığım, bu senin elindedir!</p>\n\n<p>\n	K&ouml;t&uuml; huylardan kurtulunca, g&uuml;zelleşince,</p>\n\n<p>\n	G&uuml;zeller g&uuml;zeline ulaşırsın; g&ouml;nl&uuml;nde O&#39;nun</p>\n\n<p>\n	Varlığını hissedersin de kimsesizlikten kurtulursun!</p>\n\n<p>\n	Onun nemi, yani g&uuml;zelliğin nemi, can bah&ccedil;elerini besler, geliştirir;</p>\n\n<p>\n	Nefesi; gamdan, kasvetten &ouml;lm&uuml;ş kişiyi diriltir!&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Hafızda İrfan, Murtez&acirc; Mutahhari, İnsan Yayınları, Mayıs 1997,s.61</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>Mevla&rsquo;n&acirc;, a.g.e 6. cilt, s223-230</p>\n	</div>\n</div>','Mevlâna Celâleddin-i Rûmî','','publish','closed','open','','mevlana-celaleddin-i-rumi','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3232',0,'post','',0),(3233,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 1</p>\n\n<p>\n	Bir azimet destanıdır &ouml;yk&uuml;m&uuml;z</p>\n\n<p>\n	Cennet bah&ccedil;elerinde başlayan</p>\n\n<p>\n	Gurbetlere bir yakınmadır s&uuml;rg&uuml;n&uuml;m&uuml;z</p>\n\n<p>\n	Demir asa, demir &ccedil;arık</p>\n\n<p>\n	Yery&uuml;z&uuml;nden sonsuzluğa</p>\n\n<p>\n	Bitmeyen yolculuk</p>\n\n<p>\n	İnsanın ser&uuml;venidir</p>\n\n<p>\n	H&acirc;bil&#39;le başlamıştır t&uuml;rk&uuml;m&uuml;z</p>\n\n<p>\n	Nuh ile Cud&icirc; dağında</p>\n\n<p>\n	Uzun soluklu bir uzun hava</p>\n\n<p>\n	Yakub&#39;un g&ouml;zyaşlarıyla</p>\n\n<p>\n	Nil&#39;in kuruyan yataklarıyla</p>\n\n<p>\n	Bitmez t&uuml;kenmez deva</p>\n\n<p>\n	Ve Yusuf&#39;la başlar</p>\n\n<p>\n	Kehkeş&acirc;n Saraylara</p>\n\n<p>\n	İlk ziy&acirc;retimiz</p>\n\n<p>\n	Z&uuml;leyh&acirc;&#39;nın katran kokulu sa&ccedil;larında</p>\n\n<p>\n	Zincire vurulur s&ouml;zlerimiz</p>\n\n<p>\n	İlk hapsimiz, ilk mektebimizdir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 2</p>\n\n<p>\n	&Ccedil;&ouml;lden fışkıran su</p>\n\n<p>\n	H&acirc;cer&#39;in mahrem t&uuml;rk&uuml;s&uuml;d&uuml;r</p>\n\n<p>\n	Mahramalar yatağıdır İsm&acirc;il</p>\n\n<p>\n	Ilgıt ılgıt akmaktadır y&uuml;reğimize</p>\n\n<p>\n	Hacer&#39;in</p>\n\n<p>\n	Kara Hacer&#39;in</p>\n\n<p>\n	Sabır taşıdır Hacer&#39;&uuml;l-Esved</p>\n\n<p>\n	Bir hasret kalemidir kasvet</p>\n\n<p>\n	Fatıma&#39;nın kaşlarında</p>\n\n<p>\n	Ayrılıklar bize kısmet</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 3</p>\n\n<p>\n	Şam yollarının garip yolcusu</p>\n\n<p>\n	Mekke&#39;nin yetim yolcusu</p>\n\n<p>\n	B&uuml;t&uuml;n şiirlerin esin kaynağı</p>\n\n<p>\n	Sahr&acirc;-yı Cedit&#39;ten, Cebel-i T&acirc;rık&#39;a</p>\n\n<p>\n	Yemen&#39;den, Hadramut&#39;a</p>\n\n<p>\n	Sidret&#39;&uuml;l-M&uuml;nteh&acirc;&#39;dan, Anadolu&#39;ya</p>\n\n<p>\n	Hicaz &ccedil;&ouml;llerinden, Acem illerine</p>\n\n<p>\n	Kanayan bir sevdadır</p>\n\n<p>\n	Kadim sevdamızdır</p>\n\n<p>\n	Aşkımız, şiirimiz, şeriamızdır</p>\n\n<p>\n	T&acirc;if&#39;in yaralı başı</p>\n\n<p>\n	G&uuml;m&uuml;ş tepsilerde arz edilen</p>\n\n<p>\n	Salon Salome&#39;ye</p>\n\n<p>\n	Z&acirc;lim sultanların ezel&icirc; korkusudur</p>\n\n<p>\n	Mekke&#39;de yeniden dile gelen</p>\n\n<p>\n	Yahy&acirc;&#39;nın kesik başıdır</p>\n\n<p>\n	Zekeriy&acirc;&#39;nın lime lime doğranmış</p>\n\n<p>\n	Aziz naaşıdır</p>\n\n<p>\n	Bu, İsmail Oğulları&#39;nın</p>\n\n<p>\n	Sonu gelmez savaşıdır...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 4</p>\n\n<p>\n	Hacer&#39;in karalığında hicret</p>\n\n<p>\n	Mus&#39;ab&#39;ın aydınlığında Medine</p>\n\n<p>\n	Ali&#39;nin yatağında nusret</p>\n\n<p>\n	Yemin olsun ed-din&#39;e</p>\n\n<p>\n	Ve asırlar boyu beklenen</p>\n\n<p>\n	Zafer şarkısı</p>\n\n<p>\n	Şad etmişken y&uuml;reklerimizi</p>\n\n<p>\n	Ol Nebi&#39;nin vuslatında başladı</p>\n\n<p>\n	Ayrılık şarkısı...</p>\n\n<p>\n	Şam saraylarında</p>\n\n<p>\n	Mu&acirc;viye şehvetlerinde</p>\n\n<p>\n	Sabır taşlarını &ccedil;atlatırken ih&acirc;net</p>\n\n<p>\n	Muhammed, İs&acirc; aşkına</p>\n\n<p>\n	Dayanan Ali&#39;dir</p>\n\n<p>\n	Rebeze&#39;de yalnızlığa dirilirken şeh&acirc;det</p>\n\n<p>\n	Ebuzer&#39;e Eyvaah, Eyvaah!...</p>\n\n<p>\n	Yarelenen Ali&#39;dir</p>\n\n<p>\n	Mızrak u&ccedil;larında katledilen Mushaf&#39;a</p>\n\n<p>\n	Eyvaah, eyvaah!...</p>\n\n<p>\n	P&acirc;relenen Ali&#39;dir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 5</p>\n\n<p>\n	Amm&acirc;r&#39;ı da analım dostlar, Amm&acirc;r&#39;ı da</p>\n\n<p>\n	Veysel Karan&icirc;&#39;ye de bir sel&acirc;m edelim</p>\n\n<p>\n	C&uuml;mle &Uuml;veys&icirc;lerin fahr&icirc; babası</p>\n\n<p>\n	Fahr-i k&acirc;inatın fahr&icirc; hırkası</p>\n\n<p>\n	Firkat ateşlerinde</p>\n\n<p>\n	H&acirc;relenen Ali&#39;dir</p>\n\n<p>\n	Bir perv&acirc;nedir F&acirc;tıma, evl&acirc;t acılarında</p>\n\n<p>\n	Allı turna kanatlarında</p>\n\n<p>\n	T&uuml;rk&uuml; t&uuml;rk&uuml;, ağıt ağıt</p>\n\n<p>\n	Kerbel&acirc; &ccedil;&ouml;llerinde</p>\n\n<p>\n	Z&acirc;relenen Ali&#39;dir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 6</p>\n\n<p>\n	Ey K&ucirc;fe!... Z&acirc;lim K&ucirc;fe!... H&acirc;in K&ucirc;fe!...</p>\n\n<p>\n	Ben sana yanmam bill&acirc;hi</p>\n\n<p>\n	Asıl yandığım dost bakışlara</p>\n\n<p>\n	Uzaktan bakışlara</p>\n\n<p>\n	Tedirgin, &uuml;rkek</p>\n\n<p>\n	Hesap &uuml;zere oturuşlara</p>\n\n<p>\n	M&uuml;stağni duruşlaradır</p>\n\n<p>\n	Asıl yandığım</p>\n\n<p>\n	Zarif ih&acirc;netlere</p>\n\n<p>\n	&Ccedil;ok bilmiş kehanetleredir</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 7</p>\n\n<p>\n	Ve bir H&acirc;bil-K&acirc;bil kıssasıdır Kerbel&acirc;</p>\n\n<p>\n	Bir s&ouml;z &uuml;zre</p>\n\n<p>\n	Verilmiş bir s&ouml;z &uuml;zre</p>\n\n<p>\n	Mis&acirc;k &uuml;zre</p>\n\n<p>\n	Nice bin şeh&acirc;dettir Kerbel&acirc;</p>\n\n<p>\n	Ta ezelden, ibtida baştan</p>\n\n<p>\n	İsm&acirc;il&#39;in anısına</p>\n\n<p>\n	Kurb&acirc;n edilen</p>\n\n<p>\n	Bir &quot;K&acirc;l&ucirc; bel&acirc;&quot;dır Kerbel&acirc;</p>\n\n<p>\n	İlm &uuml;zre, silm &uuml;zre</p>\n\n<p>\n	Vahyedilmiş son &acirc;yet &uuml;zre</p>\n\n<p>\n	Tarih denilen defter-i kebire</p>\n\n<p>\n	Konulmuş son noktadır Kerbel&acirc;</p>\n\n<p>\n	Neb&icirc; noktasıdır... Mim noktasıdır...</p>\n\n<p>\n	Şeh&acirc;det noktasıdır!...</p>\n\n<p>\n	Gidişimiz artık ve nih&acirc;yet</p>\n\n<p>\n	Ol vaktedir</p>\n\n<p>\n	Ey Kerbel&acirc;!...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 8</p>\n\n<p>\n	Nice bin zikir h&acirc;leleriyle</p>\n\n<p>\n	Nice bin şeh&acirc;det l&acirc;leleriyle</p>\n\n<p>\n	Birlikte d&uuml;şt&uuml;ler Bu-Tur&acirc;b oğlunun</p>\n\n<p>\n	L&acirc;lez&acirc;rına</p>\n\n<p>\n	Eyyub&#39;un yeniden kan aktı yaralarına</p>\n\n<p>\n	Yak&ucirc;b&#39;un yeniden su d&uuml;şt&uuml; mahramalarına</p>\n\n<p>\n	Yusuf&#39;um, H&uuml;seyn H&uuml;seyn diye inledi</p>\n\n<p>\n	Yeniden</p>\n\n<p>\n	Mısır&#39;ın, Şam&#39;ın kahır zindanlarından</p>\n\n<p>\n	Muhammed&#39;in ruhu titredi</p>\n\n<p>\n	Kutlu Nebi&#39;nin bir daha kırıldı</p>\n\n<p>\n	M&uuml;barek dişi</p>\n\n<p>\n	Yeniden yarıldı sevdalı başı</p>\n\n<p>\n	Hamza&#39;nın ciğeri yeniden kanadı...</p>\n\n<p>\n	Asum&acirc;n ağladı... dağlar ağladı...</p>\n\n<p>\n	Salome&#39;nin sarayında Yahy&acirc; ağladı</p>\n\n<p>\n	H&uuml;seyn! H&uuml;seyn! Ya H&uuml;seyn sana mı d&uuml;şt&uuml;</p>\n\n<p>\n	Yahya&#39;nın yazgısını yeniden yazmak?</p>\n\n<p>\n	Zekeriy&acirc; ağladı, Meryem ağladı</p>\n\n<p>\n	Asiye&#39;nin tahtında İmran ağladı</p>\n\n<p>\n	Unutup, &ccedil;armıha gerilen acılarını</p>\n\n<p>\n	Meryem oğlu Mesih İs&acirc; ağladı</p>\n\n<p>\n	Ateşin g&uuml;l bah&ccedil;elerinde g&uuml;len İbr&acirc;him</p>\n\n<p>\n	G&uuml;lmeyi unuttu, giry&acirc;n ağladı</p>\n\n<p>\n	Hacer&#39;in Zemzem&#39;i, F&acirc;tıma&#39;nın Kevser&#39;i</p>\n\n<p>\n	Ağaca y&uuml;r&uuml;yen bengisu</p>\n\n<p>\n	Beyt&#39;&uuml;l-Mukaddes&#39;te</p>\n\n<p>\n	Yed-i Beyz&acirc; Mus&acirc; ağladı</p>\n\n<p>\n	Cebr&acirc;il, Mik&acirc;il, dahi İsr&acirc;fil</p>\n\n<p>\n	Levh-i Mahfuz&#39;da levha ağladı</p>\n\n<p>\n	Yedi kat g&ouml;kler, c&uuml;mle melekler</p>\n\n<p>\n	Ahd u peym&acirc;n ile sayh&acirc; ağladı</p>\n\n<p>\n	Kerbel&acirc;&#39;da şerha şerha &uuml;mmet yarası</p>\n\n<p>\n	Ehl-i Beyt derg&acirc;hında nefha ağladı</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 9</p>\n\n<p>\n	Nice bin zikir h&acirc;leleriyle</p>\n\n<p>\n	Nice bin şeh&acirc;det l&acirc;leleriyle</p>\n\n<p>\n	Birlikte d&uuml;şt&uuml;ler Bu-Tur&acirc;b oğlunun</p>\n\n<p>\n	L&acirc;lez&acirc;rına</p>\n\n<p>\n	Yetmiş iki kişiydiler</p>\n\n<p>\n	Zulme karşı yetmiş iki kişiydiler</p>\n\n<p>\n	Ve yanlarında</p>\n\n<p>\n	Ve azıklarında</p>\n\n<p>\n	Ne tandır ekmeği</p>\n\n<p>\n	Ne Zemzem suyu</p>\n\n<p>\n	Ne d&uuml;nya kaygusu</p>\n\n<p>\n	Ne &ouml;l&uuml;m korkusu</p>\n\n<p>\n	Haykırışların en asiliyle</p>\n\n<p>\n	Vazge&ccedil;işlerin en y&uuml;reklisiyle</p>\n\n<p>\n	Ayağa kaldırdılar</p>\n\n<p>\n	Kadim ser&uuml;venimizin</p>\n\n<p>\n	Kadim c&uuml;mlesini: &quot;L&acirc; il&acirc;he ill&acirc;llah&quot;</p>\n\n<p>\n	Ve gelmiş ge&ccedil;miş c&uuml;mle m&uuml;staz&#39;af g&ouml;n&uuml;llere</p>\n\n<p>\n	Ezilmiş g&ouml;n&uuml;llere</p>\n\n<p>\n	Y&uuml;reklerini vererek</p>\n\n<p>\n	Su serptiler... Suskunlara inat!...</p>\n\n<p>\n	Susuzluklarına inat!...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 10</p>\n\n<p>\n	Ne &ccedil;ocuklarının masum &ouml;l&uuml;mlerini</p>\n\n<p>\n	Ne kadınlarının merhamet &ccedil;ığlıklarını</p>\n\n<p>\n	Duymadılar</p>\n\n<p>\n	G&ouml;rmediler!...</p>\n\n<p>\n	&Ouml;zg&uuml;rl&uuml;k i&ccedil;in!... Aşk i&ccedil;in!... Sevda i&ccedil;in!...</p>\n\n<p>\n	Verilmiş mis&acirc;k i&ccedil;in</p>\n\n<p>\n	Sevda nedir bilen insanlık i&ccedil;in</p>\n\n<p>\n	Sure sure, &acirc;yet &acirc;yet u&ccedil;up gittiler</p>\n\n<p>\n	Ve bir adları kaldı y&acirc;dig&acirc;r</p>\n\n<p>\n	Altında kaldığımız</p>\n\n<p>\n	Ayaklar altına aldığımız</p>\n\n<p>\n	Hakk&#39;ını veremediğimiz!...</p>\n\n<p>\n	Bu yağan yağmur değil, &acirc;sum&acirc;n ağlar bize</p>\n\n<p>\n	G&ouml;k g&uuml;rlemesi değil bu, kahreder dağlar bize</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 11</p>\n\n<p>\n	Ve riv&acirc;yet edilir ki ey canlar</p>\n\n<p>\n	Canlar canı İm&acirc;m Ali</p>\n\n<p>\n	Dağların dahi taşıyamadığı</p>\n\n<p>\n	Dağ dağ olmuş dertlerini</p>\n\n<p>\n	Belki g&uuml;n gelir anlatır diye</p>\n\n<p>\n	G&uuml;n gelir bir volkan gibi</p>\n\n<p>\n	Fışkırır anlatır diye</p>\n\n<p>\n	Nice Yusuf&#39;lar mihmandarı</p>\n\n<p>\n	K&ouml;r kuyulara anlatır olmuş</p>\n\n<p>\n	Dinledik&ccedil;e g&ouml;zleri dolmuş kuyunun</p>\n\n<p>\n	Dinledik&ccedil;e kabarmış toprak y&uuml;reği</p>\n\n<p>\n	Taşları şak şak olmuş &quot;Şıkşıkıye&quot; fery&acirc;dından</p>\n\n<p>\n	&Ccedil;atlamak &uuml;zereymiş kuyu, patlama&shy;k &uuml;zere</p>\n\n<p>\n	&shy;&shy;&shy;&shy;&shy;&shy;- Bekle!... demiş İm&acirc;m Ali, beklemelisin</p>\n\n<p>\n	Daha nice yolcularım, daha nice g&ouml;zc&uuml;lerim</p>\n\n<p>\n	Konuk olacak sana... Her biri birer tanık</p>\n\n<p>\n	Her biri birer Yusuf olacak... Ve nice</p>\n\n<p>\n	Yakub&#39;lar g&ouml;zlerini em&acirc;net edecekler sana</p>\n\n<p>\n	Beklemelisin... beklemelisin...</p>\n\n<p>\n	Kuyu da kuyuymuş ha, Yakub&#39;un mir&acirc;sı gibi</p>\n\n<p>\n	Kuyu da kuyuymuş ha, Yusuf&#39;un r&uuml;y&acirc;sı gibi</p>\n\n<p>\n	Kuyu da kuyuymuş ha, H&uuml;seyn&#39;in du&acirc;sı gibi</p>\n\n<p>\n	Kuyu da kuyuymuş ey canlar... Kuyu da kuyuymuş</p>\n\n<p>\n	Peygamber davası gibi...</p>\n\n<p>\n	Ve beklemeye koyulmuş kuyu</p>\n\n<p>\n	Ve sabretmeye</p>\n\n<p>\n	Ve g&uuml;n saymaya koyulmuş</p>\n\n<p>\n	&Ouml;nce Hasan diye bir h&acirc;le kuşatmış g&ouml;vdesini</p>\n\n<p>\n	Sonra H&uuml;seyn diye bir l&acirc;le yeşertmiş &ccedil;evresini</p>\n\n<p>\n	Ak elleri, kan g&uuml;lleri, Zeyneb-i n&acirc;l&acirc;n gelmiş</p>\n\n<p>\n	Sine urup şebnem d&ouml;ken, F&acirc;tıma c&acirc;n&acirc;n gelmiş</p>\n\n<p>\n	Muhammed derg&acirc;hıdır, hangisini sayayım</p>\n\n<p>\n	İmam C&acirc;fer yolunda aşık-ı y&acirc;r&acirc;n gelmiş</p>\n\n<p>\n	Dağlar taşlar duymamış, insanlar işitmemiş</p>\n\n<p>\n	Kuyulara haykıran S&acirc;hib-i Zaman gelmiş</p>\n\n<p>\n	Z&acirc;lim zulme doymamış, bunca zul&uuml;m yetmemiş</p>\n\n<p>\n	Muhammed sadasıyla Duvaz-ı İm&acirc;m gelmiş</p>\n\n<p>\n	Ay batmış, g&uuml;n kararmış, devran d&ouml;nm&uuml;ş, g&uuml;l sararmış</p>\n\n<p>\n	Kuyunun y&uuml;reği de ey yarenler</p>\n\n<p>\n	Kabarmış da kabarmış</p>\n\n<p>\n	Ve dolmuş ağzına dek ve koyulmuş beklemeye</p>\n\n<p>\n	Son bir damla</p>\n\n<p>\n	Son bir şebnem</p>\n\n<p>\n	Son bir g&ouml;zyaşı diyerek</p>\n\n<p>\n	Ve g&uuml;n gelmiş ve beklenen o g&uuml;n gelmiş</p>\n\n<p>\n	Vakit be vakit</p>\n\n<p>\n	Saat be saat</p>\n\n<p>\n	G&uuml;n be g&uuml;n</p>\n\n<p>\n	Zaman dolmuş, seher solmuş</p>\n\n<p>\n	Ve bir S&uuml;reyy&acirc; yıldızı doğmuş</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml;n Selm&acirc;n y&uuml;z&uuml;ne</p>\n\n<p>\n	Acılı y&uuml;z&uuml;ne, Ebuzer y&uuml;reğine</p>\n\n<p>\n	Bir Z&uuml;lfik&acirc;r parıltısı vurmuş</p>\n\n<p>\n	Yer k&uuml;renin Hor&acirc;s&acirc;n y&uuml;z&uuml;ne...</p>\n\n<p>\n	Ve patlayıvermiş kuyu</p>\n\n<p>\n	Fışkırıvermiş c&uuml;mle kuyular</p>\n\n<p>\n	Yanardağlar misali</p>\n\n<p>\n	K&uuml;kreyivermiş</p>\n\n<p>\n	Aslan misali</p>\n\n<p>\n	Adına İm&acirc;m denmiş</p>\n\n<p>\n	Adına İm&acirc;m denmiş</p>\n\n<p>\n	Ve dile gelmiş c&uuml;mle &ccedil;&ouml;l denizcileri</p>\n\n<p>\n	Bakır &ccedil;&ouml;llere inat</p>\n\n<p>\n	Yeni bir &quot;Şıkşıkıye&quot; destanıdır bu</p>\n\n<p>\n	Hey canım hey!...</p>\n\n<p>\n	Em y&uuml;r&uuml;m&uuml;ş şerha şerha</p>\n\n<p>\n	Şiir olmuş şehrayine</p>\n\n<p>\n	Dem y&uuml;r&uuml;m&uuml;ş kalem i&ccedil;re</p>\n\n<p>\n	Bağlanmıştır ilmek ilmek</p>\n\n<p>\n	Pir y&uuml;r&uuml;m&uuml;ş darağacına</p>\n\n<p>\n	Domurmuştur boncuk boncuk</p>\n\n<p>\n	Ter y&uuml;r&uuml;m&uuml;ş p&acirc;k alnıma</p>\n\n<p>\n	G&ouml;r&uuml;lmemiş ihanetler</p>\n\n<p>\n	Şer y&uuml;r&uuml;m&uuml;ş kerv&acirc;nıma</p>\n\n<p>\n	Buna rağmen merhem olmuş</p>\n\n<p>\n	H&acirc;l y&uuml;r&uuml;m&uuml;ş her yanıma</p>\n\n<p>\n	Bir sitemk&acirc;r g&uuml;l&uuml;ş olmuş</p>\n\n<p>\n	G&uuml;l y&uuml;r&uuml;m&uuml;ş abd&acirc;lıma...</p>\n\n<h5>\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	<em>Veysel Menekşe</em></h5>\n\n<h5 style=\"text-align: right;\">\n	<em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 06-Haziran-1996</em></h5>','Seyr-i Süreyya Destanı','','publish','closed','open','','seyr-i-sureyya-destani','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3233',0,'post','',0),(3234,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	HASAN FERHENG&Icirc;</h5>\n\n<p>\n	Asıl adı S&uuml;reyya olmasına rağmen Peri derdi, Muhammed H&uuml;seyin ona. Peri isminin daha hoş olduğuna inanıyordu. S&uuml;reyya da hoşlanıyordu bundan.</p>\n\n<p>\n	Muhammed H&uuml;seyin fak&uuml;lte bah&ccedil;esinde gezinirken karşılaştı S&uuml;reyya ile. S&uuml;reyya; &quot;İsmim Peri değil.&quot; deyip g&uuml;l&uuml;msedi. Bunu &ouml;yle bir edayla s&ouml;yledi ki Peri olmaya razı olduğunu g&ouml;steriyordu.</p>\n\n<p>\n	Muhammed H&uuml;seyin, oracıkta bir bankın &uuml;zerine oturup Peri&#39;yi de davet etti oturmaya. O da; &quot;Başka bir zaman.&quot; deyip birazcık ayakta durdu. Muhammed H&uuml;seyin, hemen kalem kağıda sarılıp hayal d&uuml;nyasına daldı. Başını kaldırdığında Peri gitmiş, ama adına yazılan bir şaheser şiir &ccedil;ıkmıştı karşısına.</p>\n\n<p>\n	Y&uuml;r&uuml;yerek evine gitti, aynanın karşısına ge&ccedil;ip kendisini seyre koyuldu.</p>\n\n<p>\n	&ndash; N&#39;oluyor sana Şehriyar? diye sordu aynadaki adama.</p>\n\n<p>\n	&ndash; Aşık olmuşum.</p>\n\n<p>\n	&ndash; K&ouml;yden Tahran&#39;a geldikten beri herkesi kendine aşık ettin, kendin de başkasına mı aşık oldun?</p>\n\n<p>\n	&ndash; Neyleyim şair kalbi işte!</p>\n\n<p>\n	&ndash; Dikkat et de beni unutmayasın!</p>\n\n<p>\n	&ndash; Hayır! Belki ismim değişti, Şehriyar oldu ama, senden asla ayrılamam. Meraklanma.</p>\n\n<p>\n	Bunları kendi kendine konuştuktan sonra aynadan &ccedil;ıkabildi ancak!</p>\n\n<p>\n	Peri, fak&uuml;lte salonunda oturmuş, d&uuml;ş&uuml;nceye dalmışken Muhammed H&uuml;seyin&#39;in ayak seslerini duydu. Yerinden fırlayıp:</p>\n\n<p>\n	&ndash; Aşık şair, nasılsın? dedi.</p>\n\n<p>\n	&ndash; Yanılıyorsun.</p>\n\n<p>\n	&ndash; Hayır! Yanılmıyorum, sen aşıksın.</p>\n\n<p>\n	&ndash; Belki de!</p>\n\n<p>\n	Muhammed H&uuml;seyin otopsi dersine katılmadı. &quot;Bu derse katıldıktan sonra bir hafta kendimi toparlayamıyorum.&quot; diyordu. Bir insan bedeninin par&ccedil;alanmasına tahamm&uuml;l edemiyordu. Belki yarın, belki başka bir g&uuml;n kendisinin de b&ouml;yle olacağı d&uuml;ş&uuml;ncesi, &uuml;rpertiyordu onu.</p>\n\n<p>\n	Bu d&uuml;ş&uuml;nceler i&ccedil;indeyken Peri &ccedil;ıkageldi. &quot;Yine dalmışsın?!&quot; diyerek, kendisine gelmesini sağladı.</p>\n\n<p>\n	&quot;Hadi gidelim dedi, Muhammed H&uuml;seyin!&quot;</p>\n\n<p>\n	Behcetabad Parkı&#39;na gittiler. &quot;Buraya gelince &ccedil;ok rahatlıyorum. Kalbime g&uuml;&ccedil; ve ilham veriyor bu park.&quot; diyordu.</p>\n\n<p>\n	&ndash; Bu parkın hatıralarla dolmasını istiyorum; acı, tatlı ve boş hatıralarla.</p>\n\n<p>\n	&ndash; Neden acı hatıralar? Hatıralar tatlı olmalıdır. dedi Peri.</p>\n\n<p>\n	&ndash; Acı hatıralar da insanı ge&ccedil;mişine bağladığı i&ccedil;in tatlıdır. Hatıralar top yek&ucirc;n g&uuml;zeldir.</p>\n\n<p>\n	Parkta yavaş yavaş y&uuml;r&uuml;yorlardı. Muhammed H&uuml;seyin, Peri i&ccedil;in yazdığı şiiri ona okudu.</p>\n\n<p>\n	Peri&#39;nin heyecandan t&uuml;m bedeni titriyordu. &quot;Bu s&ouml;zler benim i&ccedil;in mi?! Bana mı?!&quot; diye şaşıyordu.</p>\n\n<p>\n	Muhammed H&uuml;seyin; &quot;Evet, senin i&ccedil;in; sadece senin i&ccedil;in.&quot; deyip ekledi:</p>\n\n<p>\n	&ndash; Ben aşkın y&uuml;celiğini severim, sonsuz olanını. Aşk sınırlı olursa, biter bir g&uuml;n. Y&uuml;z&uuml;ne aşık olursam, kısa zaman sonra yaşlılık bu y&uuml;z&uuml; değiştirir ve aşk biter.</p>\n\n<p>\n	&ndash; Anlamıyorum!</p>\n\n<p>\n	&ndash; Daha a&ccedil;ık s&ouml;yleyeyim: Cinsiyet &uuml;zerine kurulu aşkı sevmem. Cinsellik kokan aşklar habis aşktır. O zaman insan kendisinden ve aşkından nefret eder ve az &ouml;m&uuml;rl&uuml; olur.</p>\n\n<p>\n	&ndash; Belki haklısın!</p>\n\n<p>\n	&ndash; Bizim aşkımız sonsuzluğun aşkı olacak. Sende başka bir şeye, gizemli bir şeye aşığım ben. Belki bu aşktan dolayı bir g&uuml;n pişman bile olacağım. &quot;Neden sana aşık oldum?&quot; diye kendime sorup g&ouml;zyaşı d&ouml;keceğim. Ancak şimdi bu aşka muhtacım ben. Sen beni eğitiyor ve b&uuml;y&uuml;t&uuml;yorsun. Sen değil, senin i&ccedil;indeki gizem beni b&uuml;y&uuml;t&uuml;yor.</p>\n\n<p>\n	Peri, şaşkın ve hi&ccedil;bir şey anlamadan; &quot;Olabilir!&quot; diyebildi ancak.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İki g&ouml;z yaşıyla bu gazeli yazdım sana</p>\n\n<p>\n	Belki bu vahşi ceylan ram olur bana.</p>\n\n<p>\n	Mutluluk sabahının umudu, gecenin ayrılığı</p>\n\n<p>\n	Sabah ağarıncaya dek ağarttı sa&ccedil;larımı.</p>\n\n<p>\n	Gen&ccedil;likten hayır g&ouml;rmeden aşkın kocalttı beni</p>\n\n<p>\n	Git ki kocayasın ey gen&ccedil;liğinden hayır g&ouml;rmemiş!</p>\n\n<p>\n	Visal şevkiyle yetiştirdim, buraya getirdim</p>\n\n<p>\n	Fidan b&uuml;y&uuml;d&uuml;, meyve başkalarına nasip oldu.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Senin g&ouml;nl&uuml;n&uuml; &ccedil;alıp bunca şiir hakkında yazılan biri ne kadar değerli biri olmalı?!</p>\n\n<p>\n	&Uuml;stat! Beni bunca sevmene rağmen benim i&ccedil;in hi&ccedil; şiir yazmadın.</p>\n\n<p>\n	Bunca insan, sana aşık ve hayran iken, sen de bir başkasına aşık isen, o insan &ccedil;ok değerli olmalı.</p>\n\n<p align=\"center\">\n	***</p>\n\n<p>\n	Havalar iyice ısınmıştı. Tahran&#39;ın sıcak havası da artık kendisini iyiden iyiye hissettiriyordu.</p>\n\n<p>\n	Peri&#39;lerin kuzeyde, Hazar sahilinde yazlıkları vardı. Oraya gidiyorlardı. Seni de davet etti Peri, ancak kabul etmedin.</p>\n\n<p>\n	Peri&#39;nin babası albaydı. Fak&uuml;lteden izin alıp Peri&#39;yi de g&ouml;t&uuml;rd&uuml;ler. Onlar, seni Peri kadar severdi. Davete rağmen gitmeyi kabul etmedin ama, onlarla kalbin ve ruhun gitti.</p>\n\n<p>\n	Peri&#39;nin olmayışında, ruhun da sende yoktu &Uuml;stat!</p>\n\n<p>\n	Aslında Peri de gitmek istemiyordu, ayrılmak istemiyordu ama, senin ısrarlarını kıramadı.</p>\n\n<p>\n	Akşam olunca b&uuml;t&uuml;n keder ve acılar &uuml;zerine &ccedil;&ouml;km&uuml;ş, her şeyden kopmuş, Peri&#39;nin ayrılık acısıyla yanıyordun.</p>\n\n<p>\n	Arkadaşların bu h&acirc;lini g&ouml;r&uuml;nce, hocalara gidip sana izin kopardılar ve seni kuzeye yolladılar.</p>\n\n<p>\n	Peri&#39;lerin yazlığına gidişin de bir başkadır.</p>\n\n<p>\n	G&uuml;neş batmış, karanlık yeni &ccedil;&ouml;km&uuml;şt&uuml;. Issızlığı dalgaların sesi bozuyordu. Sen yazlığın bah&ccedil;e kapısında durup balkonda sazıyla son şiirini okuyan Peri&#39;yi dinliyordun. Dalga seslerine ayrılık acısıyla &ccedil;alınan sazın sesi eklenmiş, aşkın doruğuna taşıyordu Şehriyar&#39;ımızı.</p>\n\n<p>\n	Sazın tellerinden s&uuml;z&uuml;len aşk ahengi, şairimizin kalbini aşk miracına taşımıştı. D&ouml;n&uuml;ş, muhteşem.</p>\n\n<p>\n	Bu y&uuml;celikten Peri&#39;ye bir armağan gerekti ve o şairin dilinden d&ouml;k&uuml;lecek bir gazeldi:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sazınla can yakan bir seda olsun</p>\n\n<p>\n	Ta ki g&ouml;zlerinden yaşlar revan olsun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Saz senin elinden kalbimin dertlerini s&ouml;yler</p>\n\n<p>\n	Şik&acirc;yetlerimi elindeki sazın telleri s&ouml;yler</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sazının her telinde binlerce sır saklıdır</p>\n\n<p>\n	Korkarım a&ccedil;ılsın perdeler, d&ouml;k&uuml;ls&uuml;n sırlar</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şehriyar g&ouml;zyaşı cevheriyle dilenmeye gelmiş</p>\n\n<p>\n	İşve ve nazından birazcık sadaka ister.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kuzeyde g&uuml;nleriniz g&uuml;zel hatıralarla dolu, ancak visalin hicrana d&ouml;n&uuml;şeceğini kim bilebilirdi ki?</p>\n\n<p>\n	Peri de yazlıktan d&ouml;nm&uuml;şt&uuml;. Ancak y&uuml;z&uuml;nde bir durgunluk ve h&uuml;z&uuml;n vardı; kederliydi. Her zamanki gibi hemen Muhammed H&uuml;seyin&#39;i aramadı. Tuhaftı bu h&acirc;li. Halbuki Muhammed H&uuml;seyin&#39;i g&ouml;rmeden edemezdi.</p>\n\n<p>\n	Muhammed H&uuml;seyin arayıp buldu onu:</p>\n\n<p>\n	&ndash; &Ccedil;ok durgunsun? dedi.</p>\n\n<p>\n	&ndash; Sana &ouml;yle geliyor! Yanılıyorsun.</p>\n\n<p>\n	&ndash; Hayır yanılmıyorum, bir h&acirc;ller olmuş sana! Behcetabad Parkı&#39;na gidelim biraz konuşuruz a&ccedil;ılırsın.</p>\n\n<p>\n	&ndash; Gidelim, iyi olur!</p>\n\n<p>\n	Parkta hep y&uuml;r&uuml;yorlar, başları aşağıda &uuml;zg&uuml;n ve isyank&acirc;r.</p>\n\n<p>\n	&ndash; Anlamıyorum, dedi Muhammed H&uuml;seyin.</p>\n\n<p>\n	&ndash; İnanamıyorum, bu vicdansızlıktır.</p>\n\n<p>\n	&ndash; General olmuş da bana ne?</p>\n\n<p>\n	&ndash; Babam albaydır, o ise general. Babamın &uuml;st&uuml;d&uuml;r, itaatsizlik edemez. Ben de istemiyorum, ama ne yapabilirim ki?</p>\n\n<p>\n	T&uuml;m umutlarını umut ağacının altında kaybetmiş, isyan dolu y&uuml;reklerle y&uuml;r&uuml;yorlardı.</p>\n\n<p>\n	Artık h&uuml;z&uuml;n dolu gurup vakti gelip &ccedil;atmıştı. Kızıl renge b&uuml;r&uuml;nm&uuml;ş g&uuml;neş, batışıyla yerini karanlığa bırakmış, hi&ccedil; sabah olmayacakmış gibi umut aydınlığı karanlığa b&uuml;r&uuml;nm&uuml;şt&uuml;. Y&uuml;r&uuml;yerek parktan &ccedil;ıkmış, Peri&#39;lerin evine doğru ilerliyorlardı.</p>\n\n<p>\n	Dudaklarından ara sıra d&ouml;k&uuml;len sayılı s&ouml;zc&uuml;klerden oluşan kısa c&uuml;mleler aşkın kutsallığını, umutsuzluğun umudunu, isyanının y&uuml;celiğini, vefasızlığın yakıcılığını ve acziyetin &ccedil;ekilmezliğini t&uuml;m ayrıntılarıyla yansıtıyordu.</p>\n\n<p>\n	Caddeler ne kadar da ruhsuzdu! Sokaklar ne kadar sıkıcı ve tuhaftı! Hi&ccedil; b&ouml;yle olmamıştı.</p>\n\n<p>\n	Ayrılıkla buluşmak i&ccedil;in ilerliyorlardı. Peri&#39;lerin evinin kapısına yetiştiler.</p>\n\n<p>\n	&ndash; Hadi git, dedi Muhammed H&uuml;seyin.</p>\n\n<p>\n	&ndash; Ayrılamam; seni &ccedil;ok seviyorum!</p>\n\n<p>\n	&ndash; İnanmıyorum.</p>\n\n<p>\n	&ndash; Seni yalnız bırakamam.</p>\n\n<p>\n	&ndash; Ruhumu yalnız bıraktıktan sonra, bedenim yalnız kalmış ne olur ki?</p>\n\n<p>\n	Muhammed H&uuml;seyin sırtını d&ouml;nerek y&uuml;r&uuml;meye başladı. Peri bir m&uuml;ddet dona kaldı. Nedense bir m&uuml;ddet sonra kendine gelip hızlı adımlarla Muhammed H&uuml;seyin&#39;e doğru y&uuml;r&uuml;d&uuml;.</p>\n\n<p>\n	Ayak seslerini tanımıştı. Ama geri d&ouml;n&uuml;p bakmadı.</p>\n\n<p>\n	Peri yetişip ellerini tuttu Muhammed H&uuml;seyin&#39;in ve:</p>\n\n<p>\n	&ndash; Seni evine kadar g&ouml;t&uuml;reyim, dedi.</p>\n\n<p>\n	&ndash; Ben giderim, kız değilim ki?</p>\n\n<p>\n	&ndash; Bunun kız-erkek olmakla ne ilgisi var?</p>\n\n<p>\n	Artık itiraz etmedi. &Ouml;yle y&uuml;r&uuml;yorlardı... Caddeleri ve sokakları ge&ccedil;ip Muhammed H&uuml;seyin&#39;in evine ulaştılar. Bu defa Muhammed H&uuml;seyin, Peri&#39;yi evine bırakmak i&ccedil;in tekrar geldikleri yolu geri d&ouml;nd&uuml;ler.</p>\n\n<p>\n	Bu birliktelik asla bitmesin istiyorlardı, ama ayrılmak zorundaydılar.</p>\n\n<p>\n	&ndash; Ben de ayrılmak istemem ama babam zor durumda kalacak. Babam i&ccedil;in senden ayrılmak zorundayım. Aslında senin i&ccedil;in de iyi olur. &Ccedil;&uuml;nk&uuml; sana da k&ouml;t&uuml;l&uuml;k etsinler istemem.</p>\n\n<p>\n	Denizlerin gelgitleri gibi bu iki aşığın gelgitleri de sabah g&uuml;neşi &ccedil;ıkıncaya kadar devam etmişti.</p>\n\n<p>\n	Kendilerine gelişleri g&uuml;neşin doğuşuyla oldu.</p>\n\n<p>\n	Muhammed H&uuml;seyin Peri&#39;yi evlerine bırakıp oradan ayrıldı ama, bu ayrılık ruhun bedenden ayrıldığı gibi yakıcıydı. Y&uuml;rekler ayrılık acısıyla tutuşuyordu. Artık vuslat umudu kalmamış, ayrılıkla tanışmışlardı.</p>\n\n<p>\n	Hatıralar dolu fak&uuml;lteyi son sınıfta iken bıraktı Muhammed H&uuml;seyin. Doktor olacaktı ama Peri&#39;siz neye yarar? Peri şiirleri onu mecnuna &ccedil;evirmişti. Dilden dile dolaşıyordu bu şiirler.</p>\n\n<p>\n	Bu d&ouml;nemde Şehriyar, zamanın bir&ccedil;ok &uuml;nl&uuml; şair ve edebiyat&ccedil;ısıyla tanıştı. &Uuml;n&uuml; artık t&uuml;m İran&#39;ı sarmıştı.</p>\n\n<p>\n	Dayanamadı ayrılığın acısına. Tahran&#39;ın cadde ve sokaklarını gezip durmaya başladı, belki bir yerde Peri&#39;yle karşılaşabilir diye.</p>\n\n<p>\n	Yine bir g&uuml;n vuslat umuduyla &ccedil;ıktığı umutsuz yolculuğunda Peri&#39;nin annesiyle karşılaştı. Sel&acirc;m verdi. Ayak&uuml;st&uuml; konuştular. G&ouml;z yaşları i&ccedil;inde gururunu ayaklar altına alarak; &quot;Son bir kez Peri&#39;yi g&ouml;reyim! Artık şimdi Bakan da olan General benim s&uuml;rg&uuml;n edilmemi istemiş, n&#39;olur son bir kez Peri&#39;nin y&uuml;z&uuml;n&uuml; g&ouml;reyim!&quot; dedi Muhammed H&uuml;seyin.</p>\n\n<p>\n	Annesi kabul etti; &quot;Yarın akşam g&ouml;ndereceğim dedi, ama nereye gelsin?&quot;</p>\n\n<p>\n	&quot;Peri biliyor, hatıralarla dolu g&uuml;nlerimizi ge&ccedil;irdiğimiz Behcetabad Parkı&#39;nda buluşalım.&quot; dedi Muhammed H&uuml;seyin.</p>\n\n<p>\n	Ertesi g&uuml;n akşamın g&uuml;neşi kendini gizlemeden Behcetabad Parkı&#39;na geldi Muhammed H&uuml;seyin ve beklemeye koyuldu.</p>\n\n<p>\n	Peri&#39;nin annesi nedense evde d&uuml;ş&uuml;n&uuml;p taşındıktan sonra General&#39;in korkusundan Peri&#39;ye diyememişti bunu. Muhammed H&uuml;seyin bekliyordu, bekliyordu.</p>\n\n<p>\n	Her ge&ccedil;en an yılların acısını omuzlarına y&uuml;kl&uuml;yor, umutlarını t&uuml;ketiyordu. Ancak o, gecenin vuslat saati her anı olabilir d&uuml;ş&uuml;ncesiyle intizarını s&uuml;rd&uuml;r&uuml;yordu. Peri&#39;nin geleceği noktaya g&ouml;zler dikilmiş, kalbindeki umutlar da gecenin t&uuml;kenişi gibi t&uuml;keniyordu.</p>\n\n<p>\n	İşte &Uuml;stat, bu t&uuml;kenişten doğan bir şiirin ebed&icirc;leştirdi senin hayatını. Anadilinde yazdığın bu şiirin inceliklerini anlamak i&ccedil;in Azer&icirc; olmak gerek.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ulduz sayarak g&ouml;zlemişem her gece yarı</p>\n\n<p>\n	Gec gelmededir yar, yine olmuş gece yarı</p>\n\n<p>\n	G&ouml;zler asılı, yok ne garaltı, ne de bir ses</p>\n\n<p>\n	Batmış gulağım, g&ouml;r ne d&uuml;ş&uuml;rmekdedi darı</p>\n\n<p>\n	Yatmış hamı, bir Allah uyaktır, daha bir men</p>\n\n<p>\n	Mennen aşağı kimse yok, ondan da yukarı</p>\n\n<p>\n	Gorhum budu yar gelmiye, birden yarıla s&uuml;bh</p>\n\n<p>\n	Bağrım yarılar, s&uuml;bh&uuml;m a&ccedil;ılma seni Tarı!</p>\n\n<p>\n	Tan ulduzu istir &ccedil;ıka, g&ouml;z yalvarır &ccedil;ıkma</p>\n\n<p>\n	O &ccedil;ıkmasa da, ulduzumun yoktu &ccedil;ıkarı</p>\n\n<p>\n	Gelmez, tanıram bahtımı, indi ağarar s&uuml;bh</p>\n\n<p>\n	Gaş bele ağardık&ccedil;a, daha baş da ağarı</p>\n\n<p>\n	Aşkın ki gararında vefa olmuyacakmış</p>\n\n<p>\n	Bilmem ki tebiet niye goymuş bu gararı?</p>\n\n<p>\n	Rişhendle gırcandı seher, s&ouml;yledi durma</p>\n\n<p>\n	Can korkusu var akşın, uduzdun bu kumarı</p>\n\n<p>\n	Oldum gara g&uuml;n, ayrılalı ol sarı telden</p>\n\n<p>\n	Bunca gara g&uuml;nlerdir eden rengimi sarı</p>\n\n<p>\n	G&ouml;zyaşları her yerden akarsa meni tuşlar</p>\n\n<p>\n	Deryaye bakar, bellidi &ccedil;ayların akarı</p>\n\n<p>\n	Ezbes meni yaprak kimi hicranda saraltıp</p>\n\n<p>\n	Baksan &ouml;z&uuml;ne sanki gızılg&uuml;ld&uuml;, gızarı</p>\n\n<p>\n	Mihrab-i şefekte &ouml;z&uuml;m&uuml; secdede g&ouml;rd&uuml;m</p>\n\n<p>\n	Gan i&ccedil;ere gemim yok, &uuml;z&uuml;m olsun sene sarı</p>\n\n<p>\n	Aşkı varıydı Şehriyar&#39;ın, g&uuml;ll&uuml; &ccedil;i&ccedil;ekli</p>\n\n<p>\n	Efsus, garayel esti, hezan oldu baharı</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Umut baharın hazana d&ouml;n&uuml;nce sabah olmuş, g&uuml;neş doğmuştu. Birka&ccedil; g&uuml;n ge&ccedil;meden s&uuml;rg&uuml;n emrin de &ccedil;ıkmıştı; artık hatıralardan ayrılman gerekiyordu. S&uuml;rg&uuml;n yerini kendin se&ccedil;tin, Nişabur&#39;a gidiyordun. Bu gidişin, Kemal&uuml;lm&uuml;lk gibi &uuml;nl&uuml; ressamla tanışmana sebep olmuştu; o da s&uuml;rg&uuml;n hayatı yaşıyordu.</p>\n\n<p>\n	Ona; &quot;Neden b&ouml;yledir?&quot; diye sordun.</p>\n\n<p>\n	O da, &quot;İran hep b&ouml;yleydi.&quot; dedi ve ekledi:</p>\n\n<p>\n	&quot;Başka yerde seni bulsalar değer verirler, ama despot &uuml;lkelerde şairler, sanat&ccedil;ılar ya hapiste, ya s&uuml;rg&uuml;nde ya da fakirlikte &ouml;l&uuml;p giderler.&quot;</p>\n\n<p>\n	S&uuml;rg&uuml;n hayatı daha bir yılını doldurmadan Şehriyar ayrılık acısını iyiden iyiye hissetmeye başladı ve hastalandı. &Ouml;l&uuml;m d&ouml;şeğinde can verecekken, bu &uuml;nl&uuml; şair izin alınarak Tahran&#39;a getirilip hastaneye yatırıldı.</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden Peri gizli bir şekilde Şehriyar&#39;ı ziyaret eder ve bu g&ouml;r&uuml;şme Şehriyar&#39;ı iyileştirir, yine bir şiir sunulur aşkın vefasına inananlara. Bu şiir o g&uuml;nden bu g&uuml;ne dek İran halkının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n ezberinde ve dilindedir. Şiir Fars&ccedil;a yazılmış olduğu i&ccedil;in terc&uuml;mesinin, orijinal letafet ve zarafetini yansıtamayacağını bilerek bir nebze olsun vefasızlığa sitem beyitlerini aşık kalplere sunmakta fayda g&ouml;r&uuml;yorum:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Canım feda olsun sana, geldin ama şimdi niye?</p>\n\n<p>\n	Ey vefasız, şimdi ki takatsiz d&uuml;şt&uuml;m niye?</p>\n\n<p>\n	......</p>\n\n<p>\n	Bug&uuml;n, yarın demene belki yetişmez &ouml;mr&uuml;m</p>\n\n<p>\n	Sana bug&uuml;n mihmanım ben, yarın niye?</p>\n\n<p>\n	......</p>\n\n<p>\n	Nazlı yar, nazına bir &ouml;m&uuml;r gen&ccedil;lik vermişim</p>\n\n<p>\n	Git gen&ccedil;lere nazlan, yaşlanmış bana niye?</p>\n\n<p>\n	......</p>\n\n<p>\n	Ey Şehriyar, sevgili olmadan &ccedil;ıkmazdın yola</p>\n\n<p>\n	Bu kıyamet yolculuğuna tenha niye?...</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hayat devam ediyordu ama solgun ve renksiz. Gen&ccedil;liğin heyecanı kalmamış, hazanın soğuk kışa d&ouml;n&uuml;ş&uuml;ndeki donukluk gibiydi sanki.</p>\n\n<p>\n	Artık hayatında Peri yoktu. O, General&#39;in eşi olmuştu, ancak sen onu hi&ccedil; unutmadın. &Uuml;nl&uuml; şair Saba; &quot;Evlen!&quot; dedi sana. Sen; &quot;Peri yoksa evlilik de yok!&quot; diyerek &ouml;mr&uuml;n&uuml;n sonuna kadar evlenmedin.</p>\n\n<p>\n	&Uuml;stat! Peri vefasızlık etti ancak, Muhammed H&uuml;seyin&#39;den edebiyat d&uuml;nyasına Şehriyar gibi bir g&uuml;neş kazandırdı bunun i&ccedil;in, ona t&uuml;m edebiyat d&uuml;nyası minnet bor&ccedil;ludur.</p>\n\n<p>\n	Peri, seni ve sende saklı olan irfan cevherini keşfetti, seni b&uuml;y&uuml;tt&uuml; ve derya etti.</p>\n\n<p>\n	İşte bu derya oluşunda, Ali gibi bir okyanusla buluştun ve mecaz aşktan hakik&icirc; aşka y&uuml;celdin.</p>\n\n<p>\n	Ayetullah Necef&icirc; Mar&#39;aş&icirc;, bir g&uuml;n Hz. Ali&#39;yi r&uuml;yasında g&ouml;r&uuml;r, gen&ccedil; bir şairin elini tutmuş, cennet kapısında; &quot;&Ouml;nden sen!&quot; diyor &quot;Şehriyar!&quot;</p>\n\n<p>\n	Şehriyar&#39;ı hi&ccedil; duymamıştı, bu r&uuml;yadan sonra Şehriyar&#39;la tanıştı ve l&uuml;tuf nazarı hep &uuml;zerinde oldu.</p>\n\n<p>\n	Aşk y&uuml;reğini yakmıştı senin &Uuml;stat! Ama bu yakış seni tam ayar altın h&acirc;line getirdi ve sen artık şairlikle birlikte ariftin...</p>\n\n<p>\n	Ayrılık g&uuml;nlerinde; &quot;Ben seyyidim ve bu, General&#39;i hel&acirc;k edecektir.&quot; demiştin, nitekim &ouml;yle de oldu. O, hayatından hayır g&ouml;rmedi, Peri ise hi&ccedil; unutamadığı aşkından dolayı hep ızdırap &ccedil;ekti.</p>\n\n<p>\n	Yıllar ge&ccedil;mişti &Uuml;stat! Bir g&uuml;n Peri&#39;den bir mektup aldın ve cevap olarak bir şiir yazdın; bu şiirde tek bahsetmediğin konu Peri konusuydu. &Ccedil;&uuml;nk&uuml; artık Peri&#39;yle bulduğun aşkın k&ouml;lesi olmuştun, Peri&#39;nin değil. Mevlana&#39;nın Şems&#39;e olan aşkı gibi. &Uuml;stat! Ne yazık ki bug&uuml;n&uuml;n aşıklarında o aşktan bir haber kalmamış, bug&uuml;n&uuml;n aşklarında s&ouml;z edilmeyen tek şey Allah&#39;tır. Halbuki senin Peri&#39;ye aşkında Allah aşkı vardı.</p>\n\n<p>\n	&Uuml;stat! Senin Allah&#39;a olan aşkın vasfedilemez.</p>\n\n<p>\n	Fenadan bekaya y&uuml;celişin, anlatılmaz bir miracın armağanıdır.</p>\n\n<p>\n	Peygamber ve Ali aşkına gelince, belki seni farklı kılan en &ouml;nemli &ouml;zelliğindir.</p>\n\n<p>\n	Ali i&ccedil;in yazdığın şiir, t&uuml;m maşukları kıskandıracak bir şaheserdir.</p>\n\n<p>\n	&Uuml;stat! şimdi ismin ve eserlerin bir &ccedil;ok dillere terc&uuml;me edilmiş &uuml;n&uuml;n d&uuml;nyanın bir &ccedil;ok yerine ulaşmış hele T&uuml;rk d&uuml;nyası adınla onur duymaktadır.</p>\n\n<p>\n	Her gece senin yokluğuna ağlarım g&ouml;z yaşı d&ouml;kerim. Seni andık&ccedil;a Ali hakkında yazdığın şiiri okuyup teselli buluyorum.</p>\n\n<p>\n	Alinin kuyulara anlattığı dertlerin terc&uuml;manısın sanki!</p>\n\n<p>\n	Şiirlerinle g&ouml;z yaşlarımı silsene &uuml;stad!</p>\n\n<p>\n	Artık Şehriyar denince, bu şiir seni anlatıyor.</p>\n\n<p>\n	Sen, maşukunda fena buldun, onunla beka diyarını satın aldın. Sen yoksun ama Ali şiirin var, H&uuml;seyin şiirin var ve diğer eserlerin.</p>\n\n<p>\n	... tarihi fena &acirc;leminden beka diyarına y&uuml;celişin. Milyonların g&ouml;nl&uuml;nde, şairler makberinde ve anayurdun Tebriz&#39;de ebedi istirahatındasın yinede t&uuml;m nesillere ve zamanlara &nbsp;ilham kaynağı oluyorsun &Uuml;stat!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ruh&#39;un şad olsun. Ali ve H&uuml;seyin şefaat&ccedil;in..</p>','Acem Şairi Şehriyar','','publish','closed','open','','acem-sairi-sehriyar','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3234',0,'post','',0),(3235,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	Uzanmışta yatıyor, bir k&uuml;&ccedil;&uuml;c&uuml;k selvi</p>\n\n<p>\n	Tazecik minik kalbi kan sızıyor belli</p>\n\n<p>\n	Sıkılı bir yumruk, bir şey saklıyor belki</p>\n\n<p>\n	Avucunda bir taş, &quot;Mehdi&quot; neferi bil ki</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	On ikiydi yaşı, bir k&uuml;&ccedil;&uuml;c&uuml;k &ccedil;ocuktu</p>\n\n<p>\n	&Ouml;l&uuml;m ile her g&uuml;n saklamba&ccedil; oynuyordu</p>\n\n<p>\n	O hep b&ouml;ylesine gidecek sanıyordu</p>\n\n<p>\n	&quot;Kaim&quot; beyaz atında gelecektir diyordu</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İstemezdi &ouml;l&uuml;m&uuml; Mehdi&#39;yi g&ouml;rmeden</p>\n\n<p>\n	G&ouml;r&uuml;p nur cemalin, y&uuml;zlerinden &ouml;pmeden</p>\n\n<p>\n	&Ouml;l&uuml;m bu! Taze canlar sever; se&ccedil;er hepden</p>\n\n<p>\n	Bazan Kerbela&#39;dan, bazen Filistin&#39;den</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir kelime sıkışmış kalmış dudağında</p>\n\n<p>\n	Bir kemiğe benzer minicik kursağında</p>\n\n<p>\n	Kanın rengi vardır diken batmış g&ouml;z&uuml;nde</p>\n\n<p>\n	Ekber aksi vardır g&uuml;l kurusu y&uuml;z&uuml;nde</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kalkmadı kolları son hamleyi yapmaya</p>\n\n<p>\n	Alemdar misali kesik kol savaşmaya</p>\n\n<p>\n	Zaman yok ve derman yok tekrar taş atmaya</p>\n\n<p>\n	En son kurşunu zalime fırlatmaya</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Minik bedeni toza toprağa bulanmış</p>\n\n<p>\n	G&ouml;ğ&uuml;n melekleri t&uuml;mden başına toplanmış</p>\n\n<p>\n	Meleklere durmadan oh edip dert yanmış</p>\n\n<p>\n	&quot;Kaim inip g&ouml;kten &ouml;c&uuml;n&uuml; alacakmış</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ne olur bir g&ouml;r&uuml;n bulutların ardından</p>\n\n<p>\n	Kov bu zalimleri mazlumların yurdundan</p>\n\n<p>\n	O zaman d&uuml;şer taş yaralı avucundan</p>\n\n<p>\n	Muhammed Cemal de g&uuml;l&uuml;mser mezarından</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey en b&uuml;y&uuml;k devrimci neden gelmiyorsun?</p>\n\n<p>\n	Z&uuml;lfikar kuşanıp Z&uuml;lcenah binmiyorsun?!</p>\n\n<p>\n	H&uuml;seyn&#39;in kanını yerden kaldırmıyorsun?</p>\n\n<p>\n	Anan Zehra&#39;nın acısın dindirmiyorsun?</p>\n\n<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	ALİ AVNİ SİLLELİ</h5>','Mim Şehri','','publish','closed','open','','mim-sehri','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3235',0,'post','',0),(3236,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	S. SECCAD KARAKUŞ</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	&Ccedil;eşitli kitap veya dergilerde İsl&acirc;m dini hakkında g&ouml;r&uuml;ş bildiren, bu arada İsl&acirc;m&#39;dan &ouml;vg&uuml;yle bahseden Hıristiyan d&uuml;ş&uuml;n&uuml;r ve yazarlara rastlamışsınızdır, muhakkak. Bu y&uuml;zden bu gibi yazılar bizleri şaşırtmamaktadır. Ancak bu t&uuml;r yazılar &ccedil;eşitli a&ccedil;ılardan kaleme alınmış olduğundan, bazen M&uuml;sl&uuml;man halk i&ccedil;in ilgin&ccedil; ve ilgi &ccedil;ekici olabiliyor.</p>\n\n<p>\n	Bu arada Arap Hıristiyan d&uuml;ş&uuml;n&uuml;r ve yazarların ayrı bir yeri vardır. &Ccedil;&uuml;nk&uuml; onlar, diğer Hıristiyanlara kıyasla İsl&acirc;m hakkında sağlıklı bilgi edinme noktasında daha şanslıdırlar. Y&uuml;zyıllar boyunca Arap ve İsl&acirc;m topraklarında -&ouml;zellikle Filistin ve L&uuml;bnan&#39;da- ana dilleri Arap&ccedil;a olan Hıristiyanlar yaşaya gelmiştir.</p>\n\n<p>\n	Arap Hıristiyan d&uuml;ş&uuml;n&uuml;rler, İsl&acirc;m&#39;ı tanımak i&ccedil;in birinci elden kaynaklardan yararlanma imk&acirc;nına sahiptirler. Onlar Kur&#39;&acirc;n, Nehc&#39;&uuml;l-Bel&acirc;ğa gibi kaynakları ve İsl&acirc;m tarihiyle ilgili temel eserleri asıl Arap&ccedil;a metninden okuyabilmekte, b&ouml;ylece İsl&acirc;m dini hakkında daha sağlam bilgiler edinebilmekte ve daha sağlıklı araştırma yapabilmekteler. Cebran Halil Cebran, Mihail Nuayme gibi &uuml;nl&uuml; Hıristiyan yazarların İsl&acirc;m hakkındaki g&ouml;r&uuml;şleri meşhurdur. Doktor S&uuml;leyman Kattan&icirc; ve Doktor M&uuml;nif Musa&#39;nın İmam Ali (a.s) ve İmam H&uuml;seyin (a.s) hakkındaki yazı ve konferansları okumaya ve duymaya değer. Marun Abbud&#39;un da Resul-i Ekrem (s.a.a) hakkındaki methiyesi de &ouml;yle.</p>\n\n<p>\n	Ancak b&uuml;t&uuml;n bunlardan &ccedil;ok daha &ouml;nemlisi, Hıristiyan bir şairin İsl&acirc;m tarihini, Arap tarihinin en b&uuml;y&uuml;k hamaseti (kahramanlık destanı) olarak şiire d&ouml;k&uuml;p 300 sayfayı bulan bir eser meydana getirmesi ve bu hamasetin en &ouml;nemli b&ouml;l&uuml;m&uuml;n&uuml; de &quot;Gadir Bayramı&quot; bilerek eserinin adını da <strong>&quot;İyd&#39;ul-Gad&icirc;r&quot; (Gadir Bayramı)</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> koymasıdır.</p>\n\n<p>\n	Arap Hıristiyan şair Pavlus Sel&acirc;me, bu eserini 17 yıl &ouml;nce (H. 1406/M. 1986) yayınlamıştır. Bu eser yayınlandığı g&uuml;nden itibaren hem i&ccedil;erdiği g&uuml;zel şiirleri, hem konusu ve hem de sunuş yazısıyla y&uuml;zlerce M&uuml;sl&uuml;man ve Hıristiyan okurun dikkatini &ccedil;ekmiştir. Pavlus Sel&acirc;me&#39;nin bu kitapta 50&#39;ye yakın kasidesi vardır. Bu kasidelerde Resul-i Ekrem&#39;in doğum &ouml;ncesinden başlayarak Kerbel&acirc; faciasını ve Kerbel&acirc; esirlerinin Şam ve K&ucirc;fe&#39;de uğradıkları mezalimi dillendirmiştir. İlk kasidesi y&uuml;ce Allah&#39;a yalvarış ile başlayıp İmam Ali&#39;nin &ouml;vg&uuml;s&uuml;yle bitmektedir. Yine y&uuml;ce Allah&#39;a yalvarışla başlayan son kasidesinde ise şair, &Uuml;meyye Oğulları hakkındaki g&ouml;r&uuml;şlerini dile getirdikten sonra İmam Ali&#39;ye hitap ederek bu kasideleri yazmakla meşgul olduğu sıradaki rahatsızlığı ve hastalığına değinip Hz. İsa, Hz. Muhammed (s.a.a), Hz. Ali ve İmam H&uuml;seyin&#39;e uyarak hastalığından dolayı &ccedil;ektiği acılara karşı sabrettiğini ifade etmektedir.</p>\n\n<p>\n	Pavlus Sel&acirc;me, eserinin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Bug&uuml;n Arap d&uuml;nyasının en b&uuml;y&uuml;k gereksinimi, tarihinin kahramanlarını tanıyıp onlara uymaktır. Bu kahramanların başında ise Ali gelmektedir. &Ccedil;&uuml;nk&uuml; onda olan şecaat, yiğitlik, beceri ve liyakat diğer hi&ccedil;bir kahramanda g&ouml;r&uuml;lmemiştir. Nitekim hi&ccedil;bir kimse de, zalimler karşısında H&uuml;seyin gibi yiğit&ccedil;e bir kıyam ger&ccedil;ekleştirmemiştir.</p>\n\n<p>\n	Sonra ş&ouml;yle ekliyor:</p>\n\n<p>\n	&quot;Bu ikisine de şaşmamak gerek. &Ccedil;&uuml;nk&uuml; birincisi Muhammed&#39;in b&uuml;y&uuml;t&uuml;p eğittiği bir kahraman, ikincisi ise Muhammed&#39;in ciğerparesidir.&quot;</p>\n\n<p>\n	Şairin ifade ettiğine g&ouml;re, bu eseri meydana getirmesi tam 6 ay s&uuml;rm&uuml;ş. Bu altı ayın &uuml;&ccedil; ayını İsl&acirc;m tarihi kaynaklarını m&uuml;tal&acirc;a etmekle ge&ccedil;irmiş. &Ouml;nyargısız bir eser meydana getirebilmek i&ccedil;in de daha &ccedil;ok Ehl-i S&uuml;nnet kaynaklarına başvurmuştur. &Uuml;&ccedil; ay s&uuml;ren bu derin ve kapsamlı araştırmasından sonra da, &uuml;&ccedil; ay da kasideleri yazması s&uuml;rm&uuml;şt&uuml;r. Bu, her iki g&uuml;nde bir kaside yazmıştır, demektir. Kasideleri vezin bakımından aynı vezinde olmasına karşın, kafiyeleri değişmektedir. Hastalığı dikkate alındığında eserinin sonundaki şu s&ouml;z&uuml;ne hak vermemek elde değildir:</p>\n\n<p>\n	&quot;Eğer hastalık g&uuml;&ccedil;s&uuml;z d&uuml;ş&uuml;rmeseydi beni / M&uuml;tenebbi ve Buhtur&icirc;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> ayağımın tozuna dahi yetişemezlerdi.&quot;</p>\n\n<p>\n	Şair, okuyucuların kafasında oluşabilecek bir soruyu da &ouml;ng&ouml;rerek ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Bazı okuyucular; &#39;İsl&acirc;m&icirc; bir kahramanlık destanını şiire d&ouml;kmekten bu Hıristiyan adama ne?!&#39; diyebilirler. Bunlara ş&ouml;yle diyorum: Evet ben Hıristiyanım ama, tarih b&uuml;t&uuml;n d&uuml;nyaya aittir. Ben Hıristiyanım ama, d&uuml;nyaya dar bir pencereden bakmıyorum. D&uuml;nyayı olduk&ccedil;a geniş bir g&ouml;zeriminden seyrediyorum. Ben g&ouml;r&uuml;n&uuml;rde bir putperest (Budist) olan Gandih&#39;i bir kıddis olarak g&ouml;r&uuml;yorum. <strong>B&uuml;t&uuml;n yaratıkların Allah&#39;ın ıyali olduğuna</strong><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> inanıyorum. <strong>Takva ve Allah&#39;a yakınlık dışında hi&ccedil;bir Arab&#39;ın Arap olmayana karşı bir &uuml;st&uuml;nl&uuml;ğ&uuml; olmadığına</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> inanıyorum.&quot;</p>\n\n<p>\n	&quot;Evet, ben Hıristiyanım ama, b&uuml;t&uuml;n yer k&uuml;resinde milyonlarca insanın g&uuml;nde beş kez adını saygı ile andıkları<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> insanın b&uuml;y&uuml;kl&uuml;ğ&uuml; karşısında eğiliyorum. &Ouml;yle ulu bir insandır ki o, b&uuml;t&uuml;n Adem ve Havva oğulları arasında ondan daha y&uuml;ce ve daha evrensel bir başkası yok. O ki doğumuyla cahiliye karanlıklarını yardı ve &uuml;zerinde nurlu harflerle <strong>&#39;L&acirc; il&acirc;he illallah&#39;</strong> yazılı olan tevhit bayrağını dalgalandırarak &acirc;leme ışık sa&ccedil;tı.&quot;</p>\n\n<p>\n	&quot;Yine bazıları, İsl&acirc;m Peygamberi&#39;nin onca ashabı i&ccedil;inde, neden Ali&#39;yi se&ccedil;ip onun kahramanlık destanını yazdığımı sorabilirler. Bu soruya verilecek en iyi cevap, bu şiirlerimdir. Kaldı ki bu şiirler, M&uuml;sl&uuml;manların adını andıklarında <strong>&#39;radıyallahu anh, kerremellahu vecheh ve aleyhissel&acirc;m&#39;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> gibi ifadelerle saygı duydukları; Hıristiyanların, toplantılarında hikmetli s&ouml;zlerinden &ouml;rnek verdikleri, takvası ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;ğ&uuml; karşısında eğildikleri; zahitlerin, d&uuml;ş&uuml;n&uuml;rlerin ve hatiplerin hayranı oldukları bir insanın y&uuml;celiklerinden bir nebzedir sadece. Tarihte y&uuml;zlerce kişinin, b&uuml;y&uuml;k bir sapıklık olduğu h&acirc;lde ona il&acirc;hlık yakıştırmasında bulunmaları da onun y&uuml;ce şahsiyetini ve insanların ona olan aşk ve hayranlıklarını g&ouml;stermektedir.&quot;</p>\n\n<p>\n	Pavlus Sel&acirc;me s&ouml;zlerini ş&ouml;yle s&uuml;rd&uuml;r&uuml;yor:</p>\n\n<p>\n	&quot;Siz bana Şi&icirc; de diyebilirsiniz. &Ccedil;&uuml;nk&uuml; eğer Şi&icirc;lik, Ali ve pak Ehlibeyti&#39;ni sevmek, zulme karşı ayaklanmak ve tarih boyunca İmam H&uuml;seyin ve evl&acirc;tlarının uğradıkları mezalim ve musibetlere &uuml;z&uuml;lmek ve mahzun olmak ise, evet ben Şi&icirc;yim.&quot;</p>\n\n<p>\n	&quot;Ey Ebu&#39;l-Hasan (Ali)! Benim şiirim senin engin denizinin sahilindeki bir &ccedil;akıldan ibarettir. Ancak bu &ccedil;akıl, senin H&uuml;seyin&#39;inin aziz kanıyla boyanmıştır. O h&acirc;lde, bu hamas&icirc; şiiri kabul buyur ve ebediyet cennetinin tahtından, kalemini senin adınla şereflendiren şu g&uuml;&ccedil;s&uuml;z adama bir nazar eyle!&quot;</p>\n\n<p>\n	Bu kitapta &quot;Gadir G&uuml;n&uuml;&quot;n&uuml;n dışında İmam Ali&#39;nin cihadı, Havari&ccedil; (Haric&icirc;ler) fitnesi ve İmam&#39;ın Hz. Fatıma&#39;yla evlenmesi de şiir diliyle anlatılmıştır. Ancak &quot;Yevm&#39;&uuml;l-Gad&icirc;r&quot; (Gadir G&uuml;n&uuml;) adlı kasidesi bu eserin en g&uuml;zel kasidelerindendir.</p>\n\n<p>\n	Şair, şiirlerine d&uuml;şt&uuml;ğ&uuml; dipnotlarda Ebu&#39;l-Feda Mes&#39;ud&icirc;, Taber&icirc;, İbn-i Esir ve İbn-i Hallikan gibi tarih&ccedil;ilerden naklen bazı a&ccedil;ıklamalara da yer vermiştir ki İsl&acirc;m tarihine aşina olmayanlar da yeterince yararlanabilsinler.</p>\n\n<p>\n	Bu eserin son beyitlerinde Hıristiyanlar hakkındaki bazı Kur&#39;&acirc;n ayetlerine de işaret ediyor. Hani buyuruyor ya:</p>\n\n<p>\n	<strong>&quot;İnsanlar i&ccedil;inde m&uuml;minlere d&uuml;şmanlıkta en şiddetli olanların Yahudiler ve Allah&#39;a ortak koşanlar olduğunu g&ouml;r&uuml;rs&uuml;n. M&uuml;minlere sevgice en yakın olanların da, &#39;Biz Hıristiyanız.&#39; diyenler olduğunu&nbsp; g&ouml;r&uuml;rs&uuml;n. Bu, onların arasında keşişler ve rahiplerin varolmasından ve onların b&uuml;y&uuml;kl&uuml;k taslamadıklarından dolayıdır. Peygamber&#39;e indirileni (Kur&#39;an&#39;ı) işittikleri zaman, ger&ccedil;eği tanımalarının sonucu olarak g&ouml;zlerinden yaşlar akarken onların ş&ouml;yle dediklerini g&ouml;r&uuml;rs&uuml;n: &#39;Ey Rabbimiz, inandık, bizi de (ger&ccedil;eğe) şahit olanlar arasında yaz.&nbsp; Rabbimizin bizi iyi kullar arasına katacağını umarken Allah&#39;a ve bize gelen ger&ccedil;eğe ni&ccedil;in inanmayalım?&#39; B&ouml;ylece Allah onları bu s&ouml;zlerinden dolayı altlarından ırmaklar akan i&ccedil;lerinde temelli olarak kalacakları cennetler ile &ouml;d&uuml;llendirdi. Bu, iyi kulların m&uuml;k&acirc;fatıdır.&quot;</strong><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Evet, bu ayetlerde s&ouml;z&uuml; edilen Hıristiyanmlar, hi&ccedil; kuşkusuz, Pavlus Sel&acirc;me gibileridir ki eserinin son beyitlerinde ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Ben yiğitlik, ilham, adalet ve g&uuml;zel ahl&acirc;k aşığıyım. Evet, Ali peygamber değildi ama, ahl&acirc;kı peygamber ahl&acirc;kıydı. Ey y&uuml;ce Tanrım! Sen b&uuml;t&uuml;n &acirc;lemlerin Rabbisin. Şefkat ve rahmetini b&uuml;t&uuml;n &acirc;lemlere indir ve elimin yazdığı bu eserin sevabını&nbsp; şu g&ouml;zleri yaşlı kuluna ulaştır! &Ccedil;&uuml;nk&uuml; bu eser &ouml;yle bir insanın anısına yazılmış ki yaratılış &acirc;lemi, T&acirc;h&acirc;&#39;dan (Hz. Muhammed) sonra onun gibi birini g&ouml;rmemiştir. Ey g&ouml;k, şahit ol ve ey yer, al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;kle ikrar et ki ben Ali&#39;yi andım.&quot;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Pavlus Sel&acirc;me, Iyd&#39;&uuml;l-Gad&icirc;r, Dar&#39;ul-Kitab el-L&uuml;bnan&icirc;, Beyrut, 1986.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- M&uuml;tenebb&icirc; ve Buhtur&icirc;: Abbas&icirc; d&ouml;neminin &uuml;nl&uuml; iki şairi.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Peyamber&#39;den nakledilen bir hadisin i&ccedil;eriği.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Yine Peyamber&#39;den nakledilen bir hadisin i&ccedil;eriği.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- M&uuml;sl&uuml;manların g&uuml;nde beş kez okudukları ezan ve kıldıkları namazlarında Hz. Muhammed&#39;in peygamberliğine şahadet getirmelerine işaret ediyor.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Genellikle Şi&icirc; M&uuml;sl&uuml;manlar, Hz. Ali&#39;nin adını andıklarında &quot;aleyhissel&acirc;m&quot;, S&uuml;nn&icirc; M&uuml;sl&uuml;manlar da &quot;kerremellahu vecheh&quot; veya &quot;radıyallahu anh&quot; derler.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Maide, 82-85.</p>\n	</div>\n</div>','Sahilde Bir Çakıl Taşı...','','publish','closed','open','','sahilde-bir-cakil-tasi','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3236',0,'post','',0),(3237,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"margin-left: 28.35pt; text-align: right;\">\n	Musa AYDIN</h5>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; F&acirc;tıma, y&acirc; F&acirc;tıma, ruhumuz y&acirc; F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	C&acirc;nımız c&acirc;n&acirc;nımız, onurumuz d&acirc;ima</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Bir g&uuml;neştin, Mekke ufkunda doğdun F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Nurun ile zulmeti, zulm&uuml; boğdun F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey n&uuml;b&uuml;vvet bağının, aşk ıtırlı şahg&uuml;l&uuml;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Aşığız biz ıtrına, ey Resul&#39;&uuml;n Bet&ucirc;l&#39;&uuml;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey rız&acirc;sı Allah&#39;ın rız&acirc;sı ey F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sevgisi Hak İsl&acirc;m&#39;ın es&acirc;sı ey F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey Allah&#39;ın haremi, habibesi F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Babasının annesi&quot;, n&acirc;ibesi F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey n&uuml;b&uuml;vvet meyvesi, ey vel&acirc;yet zevcesi</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey im&acirc;met annesi, ey tah&acirc;ret zirvesi</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sen tah&acirc;ret m&uuml;lk&uuml;n&uuml;n &quot;İsmet-i K&uuml;br&acirc;&quot;sısın</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Vel&acirc;yet sem&acirc;sının parlayan Zehra&#39;sısın</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	F&acirc;tıma ey &quot;Zekiyye&quot;, F&acirc;tıma ey &quot;Merziye&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	F&acirc;tıma ey &quot;T&acirc;hira&quot;, F&acirc;tıma ey &quot;R&acirc;ziye&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;M&uuml;b&acirc;reke&quot; F&acirc;tıma, k&acirc;in&acirc;t vurgun sana</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey &quot;Muhaddese&quot; ana, &quot;H&acirc;niye&quot;sin her cana</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Sıddıkat-&uuml;ş Şehide&quot;, ey &quot;Zehr&acirc;y-ı Merziye&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey cennetin niş&acirc;nı, &quot;Huriyyet-&uuml;l İnsiyye&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Fazlına ş&acirc;hid senin Kur&#39;&acirc;n&#39;daki &acirc;yetler</p>\n\n<p style=\"margin-left:28.35pt;\">\n	V&uuml;cudunda saklıdır, nice sırlar, hikmetler</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey nik&acirc;hı sem&acirc;da, Hak eliyle kıyılan</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Yolunuz hak yoludur, başkası hepten yalan</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey hilkatin cevheri, Ehl-i Beyt&#39;in mihveri</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey insanlık &ouml;rneği, ey kadınlar serveri</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Hay&acirc;, takv&acirc;&nbsp; tims&acirc;li, ilim irf&acirc;n kem&acirc;li</p>\n\n<p style=\"margin-left:28.35pt;\">\n	B&uuml;t&uuml;n &acirc;lem i&ccedil;inde, eşin Murtez&acirc; Ali</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&Acirc;şıkların bezminde şem-i mahfil F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Tufanlı deryalara sensin s&acirc;hil F&acirc;tıma</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	İmrendirdin &acirc;lemi, y&uuml;kseldiğin r&uuml;tbeyle</p>\n\n<p style=\"margin-left:28.35pt;\">\n	R&uuml;sv&acirc; ettin z&acirc;limi, okuduğun hutbeyle</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey hakikat madeni, ey izzetin mektebi</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Takdim ettin &acirc;leme, Hasaneyn&#39;i, Zeyneb&#39;i</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ger&ccedil;i soldu Muhsin&#39;in, a&ccedil;ılmamış g&uuml;l iken</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Hakkın delili oldu, zalim g&ouml;z&uuml;nde diken</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Zulme kıy&acirc;m dersini, mazl&ucirc;mlar senden aldı</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Aşkın y&uuml;ce sırrını, &acirc;şıklar sende buldu</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sen ey Y&uuml;ce Allah&#39;ın mucizesi, &acirc;yeti</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sen ey Arş&#39;ın ziyneti, sen ey Hakk&#39;ın rahmeti</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Bir aynasın ki sende, Hak eyledi tecell&icirc;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Aldı c&uuml;mle evliy&acirc;, senden ders-i tevell&icirc;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	B&uuml;t&uuml;n g&uuml;zel sıfatlar, sende buldu kendini</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Fazlın coştu sığmadı, yıktı s&ouml;z&uuml;n bendini</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Tanıyamaz hakkıyla seni asla &acirc;lemler</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Yazamaz ki fazlını, &acirc;lemdeki kalemler</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sevgin benim serm&acirc;yem, k&acirc;in&acirc;ta değişmem</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Bu sevgiyle bir anı, bir hayata değişmem</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonsuz sel&acirc;m sana ey vesiley-i sel&acirc;met</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&Acirc;şıkların bekliyor, senden medet, in&acirc;yet</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<h1>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</h1>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>','Yâ Fâtıma','','publish','closed','open','','ya-fatima','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3237',0,'post','',0),(3238,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h1>\n	&nbsp;</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ey Hacer&acirc;n!.. Es-sel&acirc;m!.. Bir hik&acirc;yet edeyim</p>\n\n<p>\n	Sırr-ı &quot;Nefsin Vahide&quot;, p&uuml;r vik&acirc;yet edeyim</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Dediler &Acirc;dem&#39;dir bu, topraktan yaratılmış</p>\n\n<p style=\"margin-left:42.55pt;\">\n	İlm-i ledun babında, ism ile donatılmış</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Sormazmısın ya Havva, hangi cevher nurudur?!</p>\n\n<p>\n	&Acirc;b-ı Kevser havzında, F&acirc;tıma zuhurudur</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Ne topraktan, ne etten, hilkati Vahidetten</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Haberini sudan sor, s&ouml;yler kadr-&uuml; kıymetten</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;rmez misin ey nalan, fuzulide z&acirc;re su</p>\n\n<p>\n	Fatıma&#39;dır &ccedil;&uuml;n sebeb, c&uuml;mle derde &ccedil;&acirc;re su</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Nasıl ki Muhammed&#39;e mukaddem Neb&icirc; &Acirc;dem</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Havva&#39;ya da &ouml;ylece F&acirc;tıma şibh-i H&acirc;tem</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ouml;yle yıldızlar vardır, g&ouml;r&uuml;nmez her sahrada</p>\n\n<p>\n	Saklıdır sırr-ı nis&acirc;, F&acirc;tıma-t&uuml;z Zehra&#39;da</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Şol Nil&#39;in bucağında uyuyan Musa&#39;ya sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Meryem&#39;in kucağında b&uuml;y&uuml;yen İsa&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nice b&uuml;y&uuml;ler bozan, y&uuml;r&uuml;yen as&acirc;&#39;ya sor</p>\n\n<p>\n	M&uuml;zzemmil Mustafa&#39;yı, Hatice K&uuml;bra&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&Uuml;veysiler nezdinde r&ucirc;ber&ucirc; g&ouml;rmeyen var</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Bu sırrın beyanını, P&acirc;y-ı P&acirc;k M&acirc;hz&acirc;&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Cennet ayağa d&uuml;şm&uuml;ş, h&uuml;rmetin kimler bilir?</p>\n\n<p>\n	Anneler kıymetini, F&acirc;tım&acirc; Feyz&acirc;&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Hallac-ı Mansur dah&icirc; &ccedil;ekemedi bu y&uuml;k&uuml;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Marifet servetini, erbab-ı Rıza&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kalb ile sal&acirc;t kılan Seccad-ı Zeynel var ki</p>\n\n<p>\n	Mak&acirc;mat hayretini F&acirc;tım&icirc; A&#39;za&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Vecdini v&uuml;cud eyler, taki Divan&#39;a gire</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Bet&uuml;l&#39;&uuml;n m&uuml;rvetini Cevad-ı Feza&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	C&uuml;mb&uuml;ş-i beşer ile d&acirc;v&acirc; bitmez kul na&ccedil;&acirc;r!..</p>\n\n<p>\n	Fatıma gayretini, kavga v&ucirc; niz&acirc;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Arıdan bal umarlar, iğnesin unuturlar</p>\n\n<p style=\"margin-left:42.55pt;\">\n	S&acirc;&#39;y-i Zehr&acirc; zahmetin, C&acirc;fer-&icirc; Sez&acirc;&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Beng&icirc;su toprak i&ccedil;re, aşk ile n&uuml;fuz eder</p>\n\n<p>\n	Zemzemin hakikatin, ol Yed-i Beyza&#39;ya sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	İbrahim&#39;de nerde su? Kuruyan Sara&#39;ye sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Arafat Muhaciri, sessiz b&icirc;&ccedil;&acirc;reye sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yakub ağlar Yusuf&#39;a; İbrahim İsmail&#39;e</p>\n\n<p>\n	Duvaz evl&acirc;t acısın, kanayan y&acirc;re&#39;ye sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Kırmızı g&uuml;l, yeşil g&uuml;l, kan ile zehr i&ccedil;erler</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&Acirc;b-ı hayat hasretin, d&uuml; ciğer p&acirc;re&#39;ye sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bostan u G&uuml;listan&#39;dır, Sad&icirc; s&ouml;yler kim dinler?</p>\n\n<p>\n	L&acirc;lez&acirc;r&#39;ın ahını, T&ucirc;r&acirc;b-&icirc; z&acirc;re&#39;ye sor</p>\n\n<h4>\n	&nbsp;</h4>\n\n<p style=\"margin-left:42.55pt;\">\n	Kuyuya fery&acirc;d ni&ccedil;in? Sahib-i Zaman&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&quot;K&uuml;lli Arzın Kerbel&acirc;!..&quot; o k&acirc;mil insana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Nemrud&#39;un ateşini s&ouml;nd&uuml;ren su kandedir?</p>\n\n<p>\n	Necm-i Zehra tahtında, F&acirc;r&icirc;s&icirc; Selman&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Zerd&uuml;şt&#39;&uuml;n mabedinde, &acirc;teşkede &ccedil;&uuml;n ağlar</p>\n\n<p style=\"margin-left:42.55pt;\">\n	F&acirc;tım&acirc; derg&acirc;hında, M&uuml;cteb&acirc; Hasan&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Minel m&acirc; k&uuml;ll&icirc; şey hayy&quot; Kevser-i F&acirc;tım&acirc;&#39;dır</p>\n\n<p>\n	C&ucirc;ş u hayret seyrinde, Yunus&#39;u Umm&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Eyyub&#39;dan sabrı &ouml;ğren; Yakub&#39;dan ağlamayı</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Yağmurun sırrı nedir? Yusuf-i zindana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yetimlere s&uuml;t veren, bilmez mi c&acirc;n&acirc;nını</p>\n\n<p>\n	Hilm ile h&acirc;lim bilen, Halime Hand&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Kandiller &ccedil;erağ yanar, &ccedil;ehar s&uuml;t&ucirc;n sıtkında</p>\n\n<p style=\"margin-left:42.55pt;\">\n	S&uuml;reyya ışığını, Mir&acirc;c-ı Şamdana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&uuml;meyye&#39;ye es-sel&acirc;m, cehdine kurban olam</p>\n\n<p>\n	Ehl-i Beyt evl&acirc;dını, Ammar-ı cand&acirc;na sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Ehl-i Beyt hicranından, hı&ccedil;kırır hep g&ouml;n&uuml;ller</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Muhammed rıhletini, firkat-i suz&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Muntazır bekler imiş, muttasıl kanar g&uuml;ller</p>\n\n<p>\n	F&acirc;tıma tebess&uuml;m&uuml;n, b&acirc;h&acirc;r-ı h&acirc;z&acirc;na sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Daim tekbir sesinden, &ccedil;ınlar &ccedil;ini kubbeler</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&quot;Şıkşıkiyye&quot; nutkunu beş vakit ez&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Tabatab&acirc;i H&uuml;seyn, Muhammed&#39;den ne s&ouml;yler?</p>\n\n<p>\n	Kur&#39;&acirc;n&#39;ın sırlarını, Tefsir-i Miz&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Her eseri taharet verir, Mutahhar&icirc;&#39;nin</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Taharetin sırrını, şehit Murtaza&#39;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kevir&#39;in sahibine g&ouml;n&uuml;l dolusu Sel&acirc;m</p>\n\n<p>\n	Şeriat-ı Zehra&#39;yı Ali&#39;ce yazana sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Pirimizi y&acirc;d eyle, tamam olsun kaside</p>\n\n<p style=\"margin-left:42.55pt;\">\n	F&acirc;tıma miz&acirc;nını, şahları bozana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hicaz bilir, Şam bilir, Acem ili tam bilir</p>\n\n<p>\n	F&acirc;tıma muhabbetin, ister t&acirc; Fiz&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	D&ouml;rt mevsim dile gelir, bahar ile yaz ile</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Hararet-i Bet&uuml;l&#39;&uuml;, kar ile tozana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;rekkep h&uuml;z&uuml;n d&ouml;ker, kalemler vezin d&ouml;ker</p>\n\n<p>\n	Şiirin annesini, Nesim&icirc; Ozan&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Teberriden ne haber?... Tevell&acirc; ver muteber</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Me&acirc;d u Kıyametı, Bey&acirc;t-i iz&acirc;n&#39;a sor</p>\n\n<p>\n	Gez dolaş c&uuml;mle alem, s&ouml;ylesinler yek &acirc;v&acirc;z</p>\n\n<p>\n	F&acirc;tım&acirc;&#39;nın m&uuml;rvetin, Zeyneb-&icirc; Z&icirc; Ş&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Cibril vermiş mihrini, Ali ş&acirc;dum&acirc;n olsun</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Sadaka-yı Ruku&#39;u, sarp yokuş aşana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Dağılmış Kirmanşahlar, hani nerde mihmanlar?</p>\n\n<p>\n	Resul&uuml;n etrafında, cehd ile koşana sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Evl&acirc;d-ı Muhabet&icirc;, F&acirc;tıma&#39;yla remz eder</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Has&acirc;n u H&uuml;seyin&#39;le, her daim coşana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	R&acirc;viy&acirc;n-ı ahbar&acirc;n, onca yıldır nakleder</p>\n\n<p>\n	Methine vezin yetmez, nesir u n&acirc;zıma sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	K&acirc;l ile nizam verir, nazmı bilmez nizamdar</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Tazammun-u dil nedir, Mus&acirc;-yı K&acirc;zım&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	D&acirc;v&acirc;-yı Fedek sanma, dinlemeden usanma</p>\n\n<p>\n	Figan-ı B&icirc;l&acirc;l nedir?.. Pir Sultan s&acirc;zıma sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Z&uuml;lf&icirc;k&acirc;r H&uuml;nkar eli, kandedir Kanber Vel&icirc;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Seyr&acirc;nı d&uuml;ld&uuml;l nedir?... &Uuml;&ccedil; h&acirc;lden &acirc;z&acirc;ma sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mevlevi Sem&acirc;zenler ni&ccedil;in d&ouml;ner sanırsın?..</p>\n\n<p>\n	&Acirc;şık-ı perv&acirc;ney-i, &Acirc;lem-i Nizama sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Pes bu sevda elinden, &acirc;şıkların dilinden</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Serser&icirc; div&acirc;neyi, kışıma, yazıma sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r Veysel ne yoldadır, bir perişan haldedir</p>\n\n<p>\n	Bil&acirc;l&icirc; ter&acirc;neyi, F&acirc;tıma kızıma sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Herkes bilmez y&acirc;reyi, &acirc;şık-ı bi&ccedil;&acirc;reyi</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Tarik-i merhaleyi, l&uuml;zum-u l&acirc;zıma sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Gel bu s&ouml;z&uuml; dinle sen, yeme i&ccedil;me g&uuml;lme sen</p>\n\n<p>\n	Ser&acirc;z&acirc;d beklemeyi, tadıma tuzuma sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	T&acirc;liptir aşka mahpes, bırakmaz y&acirc;r&acirc;nını</p>\n\n<p style=\"margin-left:42.55pt;\">\n	İlim hikmet ne imiş, İm&acirc;m-ı Merd&acirc;n&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&uuml;rg&uuml;n&uuml;m&uuml;z hep &ccedil;&ouml;le, sırr-ı hikmet ne ola?</p>\n\n<p>\n	Sahra-yı Kerbel&acirc;&#39;da, H&uuml;seyn&icirc; Ferm&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Sakin durur hep diller, m&uuml;stağni Mervaniler</p>\n\n<p style=\"margin-left:42.55pt;\">\n	M&uuml;staz&#39;af feryadını, Ebuzer derm&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şehn&acirc;me şerhin yaza, İkbal gelsin av&acirc;za</p>\n\n<p>\n	Firdevs&#39;in a&#39;l&acirc;sını, H&uuml;seyn&icirc; İrf&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	D&ouml;rt kit&acirc;bın m&acirc;n&acirc;sın, &ccedil;&ouml;zememiş kurr&acirc;lar</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&Acirc;l-i İmr&acirc;n mahl&acirc;sın, Azim-i Kur&#39;&acirc;n&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbr&acirc;him&#39;in r&uuml;yasın, akıl &ccedil;ekmez y&acirc;renler</p>\n\n<p>\n	Duvaz İmam d&acirc;v&acirc;sın, İsm&acirc;il Kurb&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Elif gibi dosdoğru, numune-i niş&acirc;ne</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Sa&ccedil;larımız ağardan, Emr-i H&uuml;k&uuml;mr&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Anadolu ilinde, nice F&acirc;tım&acirc; vardır</p>\n\n<p>\n	Taptuk Emre &ouml;n&uuml;nde, Elif&#39;&ccedil;e durana sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Hangi kapıyı &ccedil;alsan, ne&ccedil;e kamu konuşsan</p>\n\n<p style=\"margin-left:42.55pt;\">\n	C&uuml;mlesi der ber&acirc;ber, r&ucirc;z&icirc;g&acirc;r b&acirc;r&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Anaya ramdır başı, hele kimin kardaşı</p>\n\n<p>\n	Eşikteki g&ouml;z yaşı, Veysel-i K&acirc;r&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Acem ilden ses gelir; m&uuml;nkire nekes gelir</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Nefes kesen s&acirc;d&acirc;yı, Y&acirc;r&acirc;n-ı Selman&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ne Bağdat&#39;tan, ne Şam&#39;dan, ne K&acirc;hire, Amman&#39;dan</p>\n\n<p>\n	Nid&acirc;y-ı Ehl-i Beyt&#39;i, m&uuml;lk-i Hor&acirc;s&acirc;n&#39;a sor</p>\n\n<p style=\"margin-left:42.55pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Pir-i Aşk&#39;ın yolunda, Beyt-uz Zehr&acirc; uğrunda</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Cezbe-i aşka gelip, s&icirc;neler vurana sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	C&uuml;mle m&uuml;staz&#39;aflara, nefes veren ses nedir?</p>\n\n<p>\n	Fery&acirc;d-ı F&acirc;tıma&#39;yı, Pir-i Cemar&acirc;n&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Attığı her adımda, F&acirc;tıma&#39;dan niş&acirc;n var</p>\n\n<p style=\"margin-left:42.55pt;\">\n	G&ouml;r F&acirc;tıma ne imiş, O R&ucirc;h-i Rahm&acirc;n&#39;a sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Acirc;siye ge&ccedil;ti candan, ciğerp&acirc;re c&acirc;n&acirc;ndan</p>\n\n<p>\n	Valde-i im&acirc;m&acirc;nı, d&ouml;rt direk erk&acirc;na sor&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Veysel Hocam gayrı pes, mehel yoktur yavaş es</p>\n\n<p style=\"margin-left:42.55pt;\">\n	Mal&ucirc;mu il&acirc;m nedir?.. Zamana, mek&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;n&uuml;l susmak istemez, c&ucirc;şa geldi pes demez</p>\n\n<p>\n	F&acirc;tıma!.. Ya F&acirc;tıma!... Aşkımız her c&acirc;na sor</p>\n\n<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	<em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Veysel Menekşe</em></h5>\n\n<h5 style=\"text-align: right;\">\n	<em>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; 12-Ekim-1996</em></h5>','Kaside-yi Fatıma','','publish','closed','open','','kaside-yi-fatima','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3238',0,'post','',0),(3239,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h5 style=\"text-align: right;\">\n	SADULLAH AYDIN</h5>\n\n<p>\n	Peygamberimiz k&uuml;&ccedil;&uuml;kken Ebu Talib&#39;in yanında yaşıyordu. Evleninceye kadar da Ebu Talib&#39;in yanında kaldı. &Ccedil;&uuml;nk&uuml; Peygamberimizin Ebu Talip&#39;ten başka kimsesi yoktu. Peygamberimiz daha yedi yaşına varmadan annesini, babasını ve dedesini kaybetmişti.</p>\n\n<p>\n	Ebu Talip &ccedil;ok iyi, merhametli ve anlayışlı bir insandı. Peygamberimizi &ccedil;ok severdi. Hatta &ccedil;ocuklarından bile daha &ccedil;ok severdi. Peygamberimiz de Ebu Talib&#39;i &ccedil;ok severdi. Kısacası Ebu Talip, Peygamberimizin hem annesi, hem de babası gibiydi.</p>\n\n<p>\n	Ebu Talip nereye gitse, Peygamberimizi de yanında g&ouml;t&uuml;r&uuml;rd&uuml;. Peygamberimiz olmadan hi&ccedil;bir yere gitmezdi.</p>\n\n<p>\n	Ancak bir defasında onu g&ouml;t&uuml;rmek istemedi. &Ccedil;&uuml;nk&uuml; gideceği yer &ccedil;ok uzaktı. Ticaret kervanıyla beraber Şam&rsquo;a gidecek ve kervanda bulunan mallarını orada satacaktı. Peygamberimiz o zamanlar k&uuml;&ccedil;&uuml;kt&uuml;. Uzun yolculuklara dayanamazdı.</p>\n\n<p>\n	&nbsp;Ticaret kervanı hazırlandı. Ebu Talip devesine bindi. Ailesiyle vedalaştı. Tam devesini s&uuml;r&uuml;yordu ki, birden Peygamberimiz devenin yularını tuttu.</p>\n\n<p>\n	Ebu Talip, okşayan bakışlarını Peygamberimizin y&uuml;z&uuml;ne dikti:</p>\n\n<p>\n	&shy;&mdash; Bir arzun var mı yavrum? diye sordu.</p>\n\n<p>\n	Peygamberimizin g&ouml;zleri dolu dolu oldu. Ağlamaklı bir sesle:</p>\n\n<p>\n	&mdash; Beni kime bırakıp da gidiyorsun amcacığım? dedi. Senden başka kimim var ki bu d&uuml;nyada?</p>\n\n<p>\n	Peygamberimizin bu s&ouml;zleri, Ebu Talib&#39;i &ccedil;ok duygulandırdı. Peygamberimizin elinden tuttu. Onu arkasına bindirdi. B&ouml;ylece Peygamberimiz de amcasıyla birlikte Şam&rsquo;a giden ticaret kervanına katıldı ve kervan uzun yolculuğuna başladı.</p>\n\n<p>\n	Şam yolu &uuml;st&uuml;nde b&uuml;y&uuml;k bir manastır vardı. Manastırda Bahira adlı bir muvahhit yaşardı. Bahira, &ccedil;evrede takvası ve ilmiyle meşhurdu. Manastırdan &ccedil;ıkmaz, ibadetle meşgul olurdu. Manastırın &ouml;n&uuml;nden ge&ccedil;en ticaret kervanlarıyla hi&ccedil; ilgilenmezdi.</p>\n\n<p>\n	Peygamberimizin i&ccedil;inde bulunduğu kervan gelip manastırın tam karşısında konakladı. Rahip Bahira, manastırın penceresinden ilgisiz bakışlarla kervanı seyretti. Ama birden bakışları canlandı. Hayretle kervana baktı. Ger&ccedil;ekten de kervanın bulunduğu yerde &ccedil;ok ilgin&ccedil; bir şey oluyordu.</p>\n\n<p>\n	Mevsim yazdı. &Ccedil;&ouml;l sıcağı her tarafı kavuruyordu. Kervanın konakladığı yerde bir tek ağa&ccedil; yoktu. Kervan sıcaktan kavruluyordu. Hava a&ccedil;ıktı, bulut yoktu.</p>\n\n<p>\n	Ancak, nereden geldiği bilinmeyen bir bulut, kandil gibi kervanın &uuml;st&uuml;nde duruyordu. Kervan nereye gitse, bulut da oraya gidiyordu. Kervanın bir kısmını s&uuml;rekli g&ouml;lgeliyordu.</p>\n\n<p>\n	Rahip Bahira hayrete d&uuml;şm&uuml;şt&uuml;. Bu berrak g&ouml;ky&uuml;z&uuml;nde o tek bulut nereden gelmişti? Bulutun sırrı neydi? Muhakkak kervanda &ccedil;ok değerli bir Allah dostu vardı. Ve o bulut, bu Allah dostunu g&ouml;lgeliyordu.</p>\n\n<p>\n	Rahip Bahira, bulutun sırrını &ccedil;&ouml;zmeye karar verdi. Bu niyetle kervanı yemeğe davet etti.</p>\n\n<p>\n	Peygamberimiz kervandakilerin en k&uuml;&ccedil;&uuml;ğ&uuml; olduğu i&ccedil;in, onu eşyaların yanında bıraktılar ve yemeğe gittiler.</p>\n\n<p>\n	Rahip Bahira, kervandakilere ikramda bulundu. &Ccedil;aktırmadan hepsinin tek tek y&uuml;z&uuml;ne baktı. Aradığı adamı bulamamıştı. Bulut yerinde duruyor mu diye kervanın konakladığı yere baktı. Gizemli bulut yerinde duruyordu.</p>\n\n<p>\n	Rahip Bahira, kervanın başkanına merakla sordu:</p>\n\n<p>\n	&mdash; Hepiniz geldiniz mi?</p>\n\n<p>\n	&mdash; Evet, saygı değer Bahira!</p>\n\n<p>\n	&mdash; Emin misin?</p>\n\n<p>\n	&mdash; Tabi&icirc; eminim. Kervandakilerin hepsi geldi. K&uuml;&ccedil;&uuml;k bir &ccedil;ocuğun dışında sayımız tam.</p>\n\n<p>\n	Rahip Bahira, heyecanla atıldı:</p>\n\n<p>\n	&mdash; Onu da &ccedil;ağırın l&uuml;tfen.</p>\n\n<p>\n	Ebu Talip s&ouml;ze karıştı:</p>\n\n<p>\n	&mdash; Eşyalara bakıyor, hem gelmese de olur.</p>\n\n<p>\n	&mdash; Hayır, hayır! L&uuml;tfen o da gelip yemek yesin.</p>\n\n<p>\n	Ebu Talip, Peygamberimizi &ccedil;ağırttı. Peygamberimiz geldi. O gelir gelmez g&ouml;kteki bulut kayboldu.</p>\n\n<p>\n	Rahip Bahira, Peygamberimizi g&ouml;r&uuml;r g&ouml;rmez onu tanıdı. Peygamberimizin son resul olduğunu anladı. &Ccedil;&uuml;nk&uuml; son peygamberin y&uuml;z şeklinin tarifini Tevrat ve İncil&#39;de okumuştu.</p>\n\n<p>\n	Rahip Bahira, Peygamberimize b&uuml;y&uuml;k bir saygı g&ouml;sterdi. Onu baş k&ouml;şeye oturttu. İkramda bulundu. Peygamberimizin alnındaki nur, onun tavırları, Rahip Bahira&#39;yı iyice inandırdı.</p>\n\n<p>\n	Rahip Bahira, Peygamberimizle uzun bir sohbet yaptı. Sohbet esnasında Peygamberimize:</p>\n\n<p>\n	&mdash; Ey &ccedil;ocuk! dedi, Sen &ccedil;ok akıllı ve iyi birisin. Seni &ccedil;ok sevdim. L&uuml;tfen elbiseni yukarı kaldır da omuzlarının arasını &ouml;peyim. Ben beğendiğim insanların omuzlarının arasını &ouml;perim.</p>\n\n<p>\n	Halbuki Rahip Bahira&#39;nın amacı başkaydı. O Peygamberimizin omuzları arasında peygamberlik m&uuml;hr&uuml; olup olmadığına bakmak istiyordu.</p>\n\n<p>\n	Peygamberimiz omuzlarını a&ccedil;tı. İki k&uuml;rek kemiğinin ortasında peygamberlik m&uuml;hr&uuml; g&ouml;r&uuml;nd&uuml;. Rahip Bahira heyecanla m&uuml;hr&uuml; &ouml;pt&uuml;. Sonra Ebu Talib&#39;i bir k&ouml;şeye &ccedil;ekti. Yavaş bir sesle:</p>\n\n<p>\n	&mdash; Bu &ccedil;ocuğun nesisin? dedi.</p>\n\n<p>\n	Ebu Talip:</p>\n\n<p>\n	&mdash; Babasıyım. diye cevap verdi.</p>\n\n<p>\n	Rahip Bahira, ş&uuml;pheyle Ebu Talib&#39;in y&uuml;z&uuml;ne baktı.</p>\n\n<p>\n	&mdash; Ger&ccedil;ekten babası sen misin? diye sordu. Benim bildiğim kadarıyla bu &ccedil;ocuğun yetim olması l&acirc;zım.</p>\n\n<p>\n	&mdash; Evet, doğru... Yetim ve &ouml;ks&uuml;zd&uuml;r. Yeğenim olduğu ve yanımda yaşadığı i&ccedil;in babası olduğumu s&ouml;yledim.</p>\n\n<p>\n	&mdash; Ayrıca adının Muhammed veya Ahmed olması gerekiyor.</p>\n\n<p>\n	Ebu Talip, şaşırarak:</p>\n\n<p>\n	&mdash; Adının Muhammed olduğunu nasıl bildiniz? dedi.</p>\n\n<p>\n	&mdash; &Ccedil;&uuml;nk&uuml; bu &ccedil;ocuk bir peygamberdir. Kutsal kitaplarda onunla ilgili bilgiler var. B&uuml;y&uuml;y&uuml;nce &quot;Hatem&rsquo;&uuml;l-Enbiya&quot; olacak. Yani &quot;Son Peygamber.&quot;</p>\n\n<p>\n	&mdash; &Ouml;yle mi?</p>\n\n<p>\n	&mdash; Evet, &ouml;yle...</p>\n\n<p>\n	Ebu Talip dalgın dalgın mırıldandı:</p>\n\n<p>\n	&mdash; Ben onun sıradan bir insan olmadığını anlamıştım.</p>\n\n<p>\n	Rahip Bahira endişeli bir sesle:</p>\n\n<p>\n	&mdash; Onu Şam&rsquo;a g&ouml;t&uuml;rme! diye konuştu. Mallarını burada sat.</p>\n\n<p>\n	&mdash; Neden?</p>\n\n<p>\n	&mdash; &Ccedil;&uuml;nk&uuml;, Şam&rsquo;da bilgin Hıristiyan ve Yahudi din adamları &ccedil;oktur. Onu tanıyabilirler. Kıskan&ccedil;lığa kapılıp ona bir zarar verebilirler.</p>\n\n<p>\n	Rahip Bahira, duygusal ve h&uuml;z&uuml;nl&uuml; bakışlarla peygamberimize baktı. Derin bir i&ccedil; ge&ccedil;irerek:</p>\n\n<p>\n	&mdash; Ah, ah! diye mırıldandı. Ne kadar masum bir oturuşu var. Ama bu d&uuml;nyada &ccedil;ok k&ouml;t&uuml;l&uuml;k g&ouml;recek. &Ccedil;ok acı &ccedil;ekecek. Kavmi ona inanmayacak. Onu yalancılıkla su&ccedil;layacak. Ona ve ashabına yapılmadık zul&uuml;m bırakmayacaklar. Ah, ah! Keşke o zamana kadar yaşasaydım da onu destekleseydim. Ancak yaşlı bir adamım. O zamana kadar kalmayacağımı biliyorum.</p>\n\n<p>\n	Ebu Talip, Rahip Bahira&rsquo;nın s&ouml;zlerine inandı. Şam&rsquo;a gitmemeye karar verdi. Ticaret mallarını o b&ouml;lgeye yakın bir panayırda sattı ve hemen Mekke&rsquo;ye geri d&ouml;nd&uuml;.</p>\n\n<p>\n	O g&uuml;nden sonra Peygamberimize daha &ccedil;ok &ouml;zen g&ouml;sterdi. Onu &acirc;deta g&ouml;z&uuml; gibi korudu. Peygamberimiz kırk yaşına gelip de kendisine vahiy inince yine Peygamberimizi korudu. İsl&acirc;m d&uuml;şmanlarına karşı Peygamberimizin en b&uuml;y&uuml;k koruyucusu oldu. Hatta Peygamberimizi daha iyi savunabilmek i&ccedil;in imanını bile gizledi. Kısacası, &ouml;l&uuml;nceye kadar Peygamberimizi sevmekten ve desteklemekten asla vazge&ccedil;medi. Rahip Bahira&#39;nın; &quot;Ah, keşke yaşasaydım da onu d&uuml;şmanlarına karşı savunsaydım!&quot; s&ouml;z&uuml; hi&ccedil;bir zaman aklından &ccedil;ıkmadı. Bu s&ouml;z&uuml; s&ouml;ylerken onun o h&uuml;z&uuml;nl&uuml; sesi, hep kulaklarında &ccedil;ınlayıp durdu.</p>','Gökteki Bulutun Sırrı','','publish','closed','open','','gokteki-bulutun-sirri','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3239',0,'post','',0),(3240,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p>\n	<br />\n	Nur-u ve&ccedil;hin ile hak yol aranır<br />\n	Sevgin ile pirim, kalpler sınanır<br />\n	L&uuml;tf&uuml;n ile canda iman arınır<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	Cennet cemalinden esince nesim<br />\n	Ney&#39;ler hasretinle yanmaz mı Ali&#39;m?<br />\n	Narı da nuru da edensin taksim<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	İman beldesinin kalesi sensin<br />\n	Kalplerin fatihi, neşesi sensin<br />\n	Hakk&#39;ın k&acirc;inata busesi sensin<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	Adem&#39;e şefaat etmişti adın<br />\n	Eyyub&#39;la anılır sabrın ve yadın<br />\n	Semanın yolları ilminle aydın<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	Medyen &ccedil;&ouml;llerinde Musa&#39;ya sursun<br />\n	Vuslatta Yakub&#39;un g&ouml;z&uuml;nde nursun<br />\n	İmanıma, billah, ebed onursun<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	Ey Rahmet omzunda put kıran Halil<br />\n	Esenlik kapında olunca hail<br />\n	Nemrut amacına olur mu nail<br />\n	L&uuml;tfeyle bu cana, imana Ali&#39;m!<br />\n	<br />\n	Hicret gecesi can kılı&ccedil; elinde<br />\n	Gadir saikası k&uuml;fr&uuml;n beyninde<br />\n	Varlığın virdisin &quot;Levl&acirc;k&quot; dilinde<br />\n	L&uuml;tfeyle bu cana, imana Alim!<br />\n	<br />\n	Ey Yusuf&#39;a hemdem gurbet elinde<br />\n	Ey Yunus&#39;un virdi her dem dilinde<br />\n	İsa&#39;nın icazı senin elinde<br />\n	L&uuml;tfeyle bu cana, imana Alim!<br />\n	<br />\n	H&acirc;ş&acirc;, ne haddime şirke d&uuml;şeyim!<br />\n	Kulluğun m&uuml;lk&uuml;ne diken d&ouml;şeyim<br />\n	Vel&acirc;yet bağından ayrı d&uuml;şeyim<br />\n	L&uuml;tfeyle bu cana, imana Alim!<br />\n	<br />\n	<em>Recep-1423 / Eyl&uuml;l-2002<br />\n	Cafer Hamidi</em></p>','Hakk\'ın Busesi','','publish','closed','open','','hakkin-busesi','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3240',0,'post','',0),(3241,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<p style=\"text-align: right;\">\n	KADİR AKARAS</p>\n\n<p align=\"center\">\n	Hi&ccedil; denedin mi bir gece vakti kalemi eline alıp yaşadığın duyguları yazmayı?</p>\n\n<p>\n	Gecenin karanlığı h&uuml;z&uuml;nlerinin &uuml;zerine &ccedil;&ouml;kt&uuml;ğ&uuml;nde ya da ne bileyim h&uuml;z&uuml;nlerin gecenin &uuml;zerine baskın yaptığında aynı duyguları paylaşacağın kimse olmuyor ya, işte o zaman bir kalem ve bir kağıt ne kadar da vefalı dost oluyor insana!</p>\n\n<p>\n	Kalem senin yerine g&ouml;z yaşı d&ouml;kecek kadar duygulanıyor! Kağıt ise, bir tarla gibi dertlerinin tohumlarını yeşertmeye can atıyor!</p>\n\n<p>\n	Hangi dost bunca fedak&acirc;rlığa katlanabilir ki?!</p>\n\n<p>\n	Bu gece yine g&ouml;z pınarlarımdan akan g&ouml;z yaşlarım kalemimden g&ouml;n&uuml;l tarlama s&uuml;z&uuml;yor... Kim bilir acıların aktığı tarladan nasıl tatlı meyveler elde edilecektir?!</p>\n\n<p>\n	Neden bu gece kağıt ve kaleme ihtiya&ccedil; duydum ki yine?!</p>\n\n<p>\n	Belki gecenin karanlığındaki yalnızlığım itti bu sığınmaya!</p>\n\n<p>\n	Ya da g&ouml;ğs&uuml;ndeki zul&uuml;m yarasıyla inleyen, g&ouml;zyaşları g&uuml;r&uuml;lt&uuml;ler i&ccedil;inde kaybolan ve dudaklarında tebess&uuml;m resmi &ccedil;izmeyen &ldquo;yalnız&rdquo;ın yanında olduğum i&ccedil;in yalvarıyorum kağıt ve kaleme!</p>\n\n<p>\n	Hani acı bir zulme uğramış birinin y&uuml;z&uuml;ne d&uuml;şen iz, en g&uuml;zel giysiler giyse de, y&uuml;z&uuml;nden hi&ccedil; silinmiyor ya, işte şimdi yanı başımda duran bir iz vardır, izi silinmişlerin i&ccedil;inde! Ama bu acı iz, hi&ccedil; silinmemiş asırlardır ve &ouml;ylece acı acı bakıyor, donuk bakanların utanmaz y&uuml;z&uuml;ne!</p>\n\n<p>\n	Bazen haykırmak geliyor i&ccedil;imden... Ama boğazımda d&uuml;ğ&uuml;mleniyor feryatlarım, tıpkı o b&uuml;y&uuml;k &ldquo;yalnız&rdquo; gibi.</p>\n\n<p>\n	Feryatlarım g&ouml;zyaşına d&ouml;n&uuml;ş&uuml;yor... Hı&ccedil;kırıklar i&ccedil;inde h&uuml;z&uuml;n evime/beyt&#39;&uuml;l-ahzana sığınıyorum tıpkı o b&uuml;y&uuml;k &ldquo;aşık&rdquo; gibi.</p>\n\n<p>\n	Haykırmak isteyip de haykıramadığım ve boğazımda d&uuml;ğ&uuml;mlenen feryadı yine kalemim anlıyor ve ağlıyor kalp tarlasına...</p>\n\n<p>\n	Neden g&uuml;listanda kargalar &ouml;t&uuml;yor?! Neden g&uuml;listanın kızıl g&uuml;l&uuml; koparılıyor ve neden h&acirc;l&acirc; bu kızıl g&uuml;l&uuml;n g&ouml;zlerinden kan damlıyor?!</p>\n\n<p>\n	Bu kanlı kızıl g&uuml;l, aşıkların boynuna takılan aşk madalyası mı? Yoksa aşktan nasiplenmeyip de aşk seccadesinde suyla abdest alanların riya namazına vurulmuş bir ret m&uuml;hr&uuml; m&uuml;?</p>\n\n<p>\n	Acılar, aşk ehlini takatsiz d&uuml;ş&uuml;rd&uuml;ğ&uuml;nde artık kalkıp ayakları &uuml;zerinde duramayan aşığın tek dayanağı olur... Başını sevgilinin kalbi &uuml;zerine koyar, &ouml;ylece g&ouml;z yaşı d&ouml;ker, aşkın ateşini daha da alevlendirir, kor eder ve yakar kendini bu kor ateşte...</p>\n\n<p>\n	İşte budur aşkın sırrı!..</p>\n\n<p>\n	Gecenin karanlığında kanayan kızıl g&uuml;le tutkunsun, aşkını haykıramıyor, g&ouml;z yaşına h&acirc;kim olamıyorsun... Yapacağın tek şey kalır:</p>\n\n<p>\n	Takatsiz ayakların &ccedil;ekip g&ouml;t&uuml;r&uuml;r seni gizli makberin şem&rsquo;i etrafına... Pervane olursun, duvarlar arasına mahpus olmuşların diyarına u&ccedil;arsın... Başını sevgilinin kalbi &uuml;st&uuml;ne koymak niyetine yaslarsın &ccedil;epe&ccedil;evre &ccedil;evrilmiş duvarların soğuk y&uuml;z&uuml;ne... Ağlarsın, g&ouml;z yaşların akar... Kızıl g&uuml;l&uuml;n kanına karışır ve kanla karışık g&ouml;zyaşınla abdest alırsın. Oturursun aşk seccadesine ve y&ouml;nelirsin b&uuml;y&uuml;k aşkın doğduğu kıbleye...</p>\n\n<p>\n	O zaman yalnızlığı doyasıya yaşarsın... Yalnız olursun, bir olursun ve tek olursun...</p>\n\n<p>\n	Artık ikilik yoktur... Tek bir şey vardır ve t&uuml;m şeyler o Tek i&ccedil;indir... Kızıl g&uuml;l de seni, o Tek&rsquo;e g&ouml;t&uuml;ren sırat-ı m&uuml;stakimdir.</p>\n\n<p>\n	O Zehra&rsquo;dır; y&uuml;z&uuml;nde, kolunda ve g&ouml;ğs&uuml;nde aşkın madalyasını taşıyan.</p>\n\n<p>\n	O Zehra&rsquo;dır; riya seccadesinde kılınan namazlara ret m&uuml;hr&uuml; vuran.</p>\n\n<p>\n	O, &ldquo;Tek&rdquo; olanın rıza ve gazap mizanı ve habibinin &Uuml;mm&uuml; Ebiha&rsquo;sıdır.</p>\n\n<p>\n	O, acılara mana katan, g&ouml;zyaşlarına kutsiyet veren, aşk ehline kıble kılavuzu olan kızıl g&uuml;ld&uuml;r.</p>\n\n<p>\n	O, Medine&rsquo;nin mahzun bakışlı g&ouml;z&uuml;, zemzemin &ccedil;ağlayan pınarı, Ali&rsquo;nin kuyulara anlattığı yalnızlık &ouml;yk&uuml;leridir.</p>\n\n<p>\n	O, y&uuml;z&uuml;nde zulm&uuml;n kahredici izlerini g&uuml;n&uuml;m&uuml;ze taşıyan, mazlumiyetin simgesi, zalimlerin hesap vereceği g&uuml;n&uuml;n kahhar adıdır.</p>\n\n<p>\n	O, yeşil sarayların ta&ccedil; ve tahtlarını yıkan Musa&rsquo;nın asası, Hasan&rsquo;ın anasıdır.</p>\n\n<p>\n	O, aşk minası Kerbel&acirc;&rsquo;da, izzetli &ouml;l&uuml;m&uuml; se&ccedil;en; aşk, kan, g&ouml;zyaşı ve felsefeyle yoğrulmuş olan H&uuml;seyn&rsquo;in &ouml;ğretmeni, esarette &ouml;zg&uuml;rl&uuml;ğ&uuml; yaşayan ve &ouml;ğreten Zeyneb&rsquo;in hocasıdır.</p>\n\n<p>\n	Ve O, Medine&rsquo;nin g&ouml;n&uuml;l kıblesi, vel&acirc;yet g&uuml;listanının kızıl g&uuml;l&uuml;, ve hazin aşkların kayıp g&ouml;zyaşı</p>','Kayıp Gözyaşı','','publish','closed','open','','kayip-gozyasi','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3241',0,'post','',0),(3242,1,'2020-05-08 13:19:03','2020-05-08 10:19:03','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	Pencereden baktığımda dışarıda ağa&ccedil;ların &uuml;zerine yağmış d&uuml;n geceki karın, ağa&ccedil;ları bir gelin gibi s&uuml;slediğini g&ouml;r&uuml;yorum.</p>\n\n<p>\n	Bembeyaz giysiler giymiş, en usta ressamları bile kıskandıracak bir manzaraydı bu.</p>\n\n<p>\n	Saatlerce oturup bu manzarayı seyretmek istiyorum.</p>\n\n<p>\n	Soğuk bir kış g&uuml;n&uuml;, sadece bacalardan t&uuml;ten dumanlar etrafımda insanların var olduğunu anımsatıyordu bana.</p>\n\n<p>\n	G&ouml;ky&uuml;z&uuml; kuşlardan ve g&uuml;neşten yoksundu. Sanki surat asıyordu bizlere. Dışarı &ccedil;ıkasım gelmiyordu, hep sobanın ısıttığı k&uuml;&ccedil;&uuml;k odamda kalıp dışarıyı seyretmek istiyordum.</p>\n\n<p>\n	Dışarı &ccedil;ıksam da farklı bir renk g&ouml;remezdim ki! Yeşil ağa&ccedil;lar yoktu, rengarenk kır &ccedil;i&ccedil;ekleri ve bah&ccedil;emdeki t&uuml;rl&uuml; t&uuml;rl&uuml;, renk renk g&uuml;lleri g&ouml;remezdim.</p>\n\n<p>\n	Daldan dala konan ve cıvıldaşan kuşlar da yoktu manzaramda.</p>\n\n<p>\n	&Ccedil;ok garip duygular yaşar insan b&ouml;yle durumlarda. H&uuml;z&uuml;nler &ccedil;&ouml;ker kalbine ve umut &ccedil;i&ccedil;eklerini bir bir soldurur zemheri soğuklar gibi.</p>\n\n<p>\n	&Ouml;l&uuml;m&uuml; bekler gibi olursun bu seyrettiğin harika manzara karşısında. Yalnızlığınla baş başa kalır, doğadaki t&uuml;m g&uuml;zelliklerin solduğu gibi solarsın, donakalırsın kendi i&ccedil;inde, tıpkı dışarıda donan manzara gibi.</p>\n\n<p>\n	&Ccedil;ok g&uuml;zel manzara olsa da, donmuş bir manzara değil mi? Tıpkı beton duvara asılmış kış mevsimi tablosu gibi.</p>\n\n<p>\n	Bu manzarayı biraz seyrettikten sonra farkına vardım donuk oluşunun.</p>\n\n<p>\n	&Ouml;l&uuml;m de b&ouml;yle olsa gerek! Hareketsiz ve renksiz, soğuk ve donuk.</p>\n\n<p>\n	Bir g&uuml;n g&ouml;ky&uuml;z&uuml;nde doğan g&uuml;neşi g&ouml;rd&uuml;m, &ouml;l&uuml;me meydan okuyordu, t&uuml;m varlığıyla g&ouml;nl&uuml;nden fışkıran volkanları donuk hayatın &uuml;zerine sa&ccedil;ıyordu.</p>\n\n<p>\n	Karanlık bulutları par&ccedil;alamış, inzivada yaşamaya, bencil kalmaya sırtını &ccedil;evirmiş, yaşatmaya ve ısıtmaya başlamıştı.</p>\n\n<p>\n	Ağa&ccedil;ların dallarından vuslat ve sevgi g&ouml;zyaşları akıyordu. G&ouml;zyaşları birleşip g&ouml;n&uuml;l pınarlarına d&ouml;n&uuml;ş&uuml;yordu.</p>\n\n<p>\n	Penceremdeki manzara her g&uuml;n değişiyordu artık.</p>\n\n<p>\n	Bembeyaz ağa&ccedil;lar farklı renklere d&ouml;n&uuml;ş&uuml;yordu. Her ge&ccedil;en g&uuml;n farklı renk tonlarıyla hareket ve sevin&ccedil; getiriyordu. G&ouml;ky&uuml;z&uuml; g&uuml;l&uuml;ms&uuml;yordu, kuşlar pencereme konmaya başlamıştı.</p>\n\n<p>\n	&Ouml;l&uuml;mden hayat doğuyordu, soğuktan sevgi, karanlık gecelerin karamsarlığından umut ve neşe.</p>\n\n<p>\n	Bahar gelmişti!</p>\n\n<p>\n	Her tarafı aydınlıktı g&uuml;nd&uuml;z&uuml;n, baykuşun karamsarlık t&uuml;rk&uuml;lerinin sonu gelmişti. Sonsuzluk, kelebeklerin kanatlarıyla u&ccedil;uyor, sevgi ve umut şarkıları b&uuml;lb&uuml;llerin gagasında besteleniyordu. Umutsuz g&ouml;n&uuml;lleri umut pınarlarına taşıyor, vefa testilerini elest kadehiyle dolduruyordu.</p>\n\n<p>\n	Şem&#39;in &uuml;ş&uuml;yen ve titreyen alevine pervaneler can veriyordu, onu bu yorgun ve bitkinlikten kurtarsın diye; kurtarsın ki aşk uğruna eriyebilsin. Gecenin karanlığını şem ve pervane yırtıyordu ki aşkın kıtlık &ccedil;ekildiği &uuml;lkelere aşk dersi &ouml;ğretsin; biri yanarak, diğeri aşk elinden eriyerek t&uuml;m canlılara aşk &ouml;zleminin sel&acirc;mını ulaştırsın.</p>\n\n<p>\n	&quot;Aşktan yoksun olanın daha b&uuml;y&uuml;k h&uuml;sranı ne olabilir ki?&quot;</p>\n\n<p>\n	Bu manzara karşısında, g&uuml;nd&uuml;zleri satın alıp lahzaları &ouml;ld&uuml;rm&uuml;şt&uuml;m. Kimsesizlik diyarında onu bulmaya &ccedil;alıştım ki bana ab-ı hayat sunsun, sonsuz sevgiyle b&uuml;y&uuml;ts&uuml;n, c&uuml;nunla doldursun kalbimi. &Ouml;yle bir diyar ki aydınlık olsun, sabırla yoğursun beni ve divanelik yeşertsin; yeşertsin ki i&ccedil;imdeki sonsuzluğu ezberden okuyabileyim.</p>\n\n<p>\n	Evet, bahar gelmişti ve sevgilinin kokusu!</p>\n\n<p>\n	Bu bahar gecesinde b&uuml;lb&uuml;ller tek bir ağızdan aşk şarkıları okuyordu. Ancak, sadece b&uuml;lb&uuml;le mahrem olanlar duyabiliyordu onları.</p>\n\n<p>\n	Mahrem olmak gerek t&uuml;m sırlara ki, b&uuml;lb&uuml;l&uuml;n hazin aşkını anlayabilelim.</p>\n\n<p>\n	Baharla gelen &ouml;ğretim mevsiminde, biz sevgi okulunu, aşk sınıfını se&ccedil;tik; &uuml;z&uuml;m ağacını sınıfımıza tahta yaptık. Hep onun sinesine yazıyorduk l&acirc;le, b&uuml;lb&uuml;l ve aşk hik&acirc;yelerini. O ah bile &ccedil;ekmiyordu. Aşk elinden akan g&ouml;zyaşlarını sessizce &uuml;z&uuml;me akıttı, &uuml;z&uuml;mlerden nice kadehler dolup s&acirc;ki eliyle meyhanelerde dağıtıldı. B&ouml;ylece donuk seccadelerden &ouml;zlem dolu isyan sesleri y&uuml;kseldi. Bu isyan, pervane olup şem etrafına d&ouml;nerek baharı, hayatı ve umudu m&uuml;jdeledi.</p>\n\n<p>\n	... Ve şimdi ben bir s&ouml;z arıyorum farklı bir sel&acirc;mla. Farklı bir şarkı ezberliyorum, bug&uuml;ne dek s&ouml;ylemediğim.</p>\n\n<p>\n	Ve bir namazın tekbirini alıyorum ki bu saate kadar kılmamıştım. Bu, meyhane ve aşk namazıdır.</p>\n\n<p>\n	Bilmem, bu gecenin ismini kime sordum? Kunut tutarken avcumda oklar g&ouml;rd&uuml;m ki, elime tutuşturulan aşkın rengini akıtıyordu ellerimden. Misk ve amber kokusu vardı elimde. Vuslat saatleri boyunca kokladım ve &ouml;pt&uuml;m. D&uuml;nlere elveda deyip yarınlarda sevgilinin y&uuml;z&uuml;n&uuml; g&ouml;n&uuml;l sayfasına nakşedecek kalemimin damarlarına ab-ı hayat akıttım. &Ccedil;&uuml;nk&uuml; ben zemzemden geliyorum, orada ab-ı hayat verdiler bana.</p>\n\n<p>\n	Hayat bir ayettir, bir emanettir bana, kimsesizler diyarından ge&ccedil;ip g&uuml;neşe ulaşan. Ben artık g&uuml;neşe bakıyorum; o hayat verdi, o baharı getirdi, o mest etti beni.</p>\n\n<p>\n	Renk renk &ccedil;i&ccedil;ekler ve g&uuml;ller sevgilinin dudaklarından d&ouml;k&uuml;len tebess&uuml;m ayetleri oldu.</p>\n\n<p>\n	Kararsız b&uuml;lb&uuml;llerin şarkıları sevgilinin s&ouml;zlerini tefsir etti. U&ccedil;suz bucaksız sahralar ve &ccedil;&ouml;ller, engin g&ouml;n&uuml;llerin a&ccedil;ılışını m&uuml;jdeliyordu.</p>\n\n<p>\n	Dağlar isyan ve sabır marşları haykırıyor. Irmaklar hareketin bereketini kulaklara fısıldarken, bulutlar rahmet yağmurlarıyla ıslatıyor kurak dudakları ve d&ouml;k&uuml;l&uuml;r dudaklardan sevgi ve aşk nağmeleri sure sure.</p>\n\n<p>\n	Nereye baksam &ouml;l&uuml;m&uuml;n eceli gelmişti. Hayat filizleri yeşeriyordu artık.</p>\n\n<p>\n	Ancak ne yazık ki kimi g&ouml;n&uuml;l ve g&ouml;zler, namahrem gibi bakıyor bu manzaralara.</p>\n\n<p>\n	Baykuşlar &ccedil;ılgına d&ouml;nm&uuml;ş baharın gelişiyle. Nefret ve kin kusuyorlar toprağa. Sevgi tohumları yerine nefret bombaları atıyorlar taze &ccedil;i&ccedil;eklerin başına.</p>\n\n<p>\n	&Ccedil;i&ccedil;ekler bu bahar kızıl renge b&uuml;r&uuml;nm&uuml;ş kan kokuyor.</p>\n\n<p>\n	Kana susamış vampirler Dicle&#39;nin, Fırat&#39;ın rengini bozdu bu bahar. Fırat yine kan ağlıyor, Fırat&#39;ın kıyılarında yine &ccedil;ocuklar ve insanlar &ouml;l&uuml;yor.</p>\n\n<p>\n	Fırat H&uuml;seyn&rsquo;e ve yarenine ağladığı gibi bug&uuml;n yine ağlıyor.</p>\n\n<p>\n	Dicle&#39;nin ağıtları bitmedi h&acirc;l&acirc; akan mazlum kanına.</p>\n\n<p>\n	Yezid ve soyu h&acirc;l&acirc; baharı &ouml;ld&uuml;rmekte ve &ccedil;i&ccedil;ekleri soldurmakta, balkonunda yapay g&uuml;ller besleyerek.</p>\n\n<p>\n	Fırat&#39;ın suyunu esirgeyip Şam harabesinde suyu sadaka olarak dağıtmaktadır.</p>\n\n<p>\n	Koparılmış g&uuml;lleri, yeşil ve beyaz saraylarına taşıyarak baharı katletmeye &ccedil;alışıyorlar. Halbuki baharın rengi ve kokusu t&uuml;m d&uuml;nyayı sarmış artık.</p>\n\n<p>\n	Bahar&#39;ı g&ouml;rmeyen ink&acirc;rcılar ve Emev&icirc; soyu, bahar g&uuml;neşinin sevgi sıcaklığıyla nasıl yok olacaklarından gaflet i&ccedil;indeler.</p>\n\n<p>\n	Kışın acımasız soğukları, H&uuml;seyn baharının g&uuml;llerini asla solduramadı ki. Mahrem olmak gerek, insan olmak gerek bunu g&ouml;rebilmek i&ccedil;in.</p>\n\n<p>\n	Bahar ve Nevruzunuz kutlu olsun diyemiyorum, bah&ccedil;emizde baykuşlar &ouml;t&uuml;ş&uuml;rken.</p>\n\n<p>\n	T&uuml;m g&ouml;n&uuml;ller baharı yaşamadık&ccedil;a &quot;yeni g&uuml;n&quot; yeni g&uuml;n sayılmayacağı i&ccedil;in. Bir &ccedil;i&ccedil;ekle baharın gelmeyeceğini anlatmak i&ccedil;in.</p>\n\n<p>\n	&quot;Bu baharımız kanlıdır, kutlu baharlar &ouml;zlemiyle&quot; diyorum.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Aşk, her hicranı bahar vuslatına taşıyan bir meşaledir.&quot;</p>\n\n<p>\n	&quot;Gecelerin kalıcı olmadığını g&uuml;neş imzalamıştır.&quot;</p>\n\n<p>\n	&quot;Doğup da hi&ccedil; batmayan tek şey aşk g&uuml;neşidir.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Minarelerinden y&uuml;kselen aşk sesiyle uyanıp, zulm&uuml;n vahşi bombalarıyla kana bulanan Iraklı gen&ccedil;lere ithaf ediyorum</em>.</p>','Kan Renginde Bir Bahar','','publish','closed','open','','kan-renginde-bir-bahar','','','2020-05-08 13:19:03','2020-05-08 10:19:03','',0,'http://islamex.com/?p=3242',0,'post','',0),(3243,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h5 style=\"text-align: right;\">\n	<strong>İskender PALA</strong></h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<ul>\n	<li>\n		Elini ver, bey&rsquo;at edelim!</li>\n	<li>\n		Beni bırakınız, başkasını arayınız. &Ouml;n&uuml;n&uuml;ze bir iş &ccedil;ıkacak ki onun akıllar almaz, g&ouml;n&uuml;ller tahamm&uuml;l etmez renkleri ve şekilleri vardır. Vezir olmak, emir olmaktan evl&acirc;dır. Siz kimi se&ccedil;erseniz, ben de ona uyayım ve herkesten &ccedil;ok itaat edeyim.</li>\n</ul>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ertesi g&uuml;n yine s&ouml;ylediler:</p>\n\n<p>\n	&ndash; Elini ver bey&rsquo;at edelim!</p>\n\n<p>\n	&ndash; Bu iş sizindir. (...) Siz kimi isterseniz, halife o olur. D&uuml;nk&uuml; d&uuml;ş&uuml;ncemdeyim ben.</p>\n\n<p>\n	&ndash; Biz de d&uuml;nk&uuml; karar &uuml;zereyiz ey kutlu kişi!..</p>\n\n<p>\n	&ndash; Şahit ol ya Rab!..</p>\n\n<p>\n	Bu son c&uuml;mleyi &uuml;&ccedil; defa tekrarlayan m&uuml;tebessim dudaklar Hz. Ali&rsquo;ye aitti. (...)&nbsp; Hani Efendiler Efendisi katında Musa&rsquo;ya g&ouml;re Harun olan... Bir insanda olabilecek b&uuml;t&uuml;n g&uuml;zel sıfatları taşıyan yiğit hani!.. Hani ilmin kapısı olan ve d&ouml;ne d&ouml;ne savaşan cengaver. Değirmi &ccedil;ehreli, iri ela g&ouml;zl&uuml;, hafif esmerce ve geniş omuzlu, &ccedil;elik pen&ccedil;eli Ali... Y&uuml;z&uuml;n&uuml; hi&ccedil; k&uuml;fre d&ouml;nd&uuml;rmeyen Ali... &Ccedil;ocukluğundan nurlu Ali... Z&uuml;lfikar&rsquo;ın keskin y&uuml;z&uuml;, D&uuml;ld&uuml;l&rsquo;&uuml;n tetikliği... D&uuml;şmana heybet, dosta g&uuml;ven... Ali... Toprağın babası... ve Allah&rsquo;ın aslanı Ali... Se&ccedil;ilmiş kul Ali...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; * * *</p>\n\n<p>\n	Necef&rsquo;e bombalar d&uuml;ş&uuml;yor... Meşhed&ndash;i Ali&rsquo;ye ateş yağıyor. Y&uuml;zyıllardır yaşayan efsanelerimiz alev alev... Kesikbaş destanı da, Kan Kalesi Cengi de; Kıssa&ndash;i Kahkaha ve Ejderha Destanı da yanıyor... Uhud hatırası Z&uuml;lfikar, yeniden ak korlara d&uuml;ş&uuml;yor şimdi Necef&rsquo;te, bağırlarda k&ouml;z k&ouml;z Ali t&uuml;t&uuml;yor... Elif Elif uzayıp &ldquo;ba&rdquo;nın altındaki noktanın sırrı duman duman &ccedil;ekiliyor g&ouml;klere... Necef&rsquo;te yıldız yıldız tutuşuyor felekler, inci inci d&ouml;k&uuml;lmek i&ccedil;in yerlere... Necef, sadefindeki inciye yas tutuyor, ve başına toprak da sa&ccedil;ıyor her nerede varsa can kuşları!.. Kapımızı &ccedil;alan sihirli bir &acirc;s&acirc;dır şimdi keder; her gece yarısında Necef&rsquo;te yeniden saplanır k&ouml;m&uuml;rleşmiş ucu toprağa, ve her seher taze bir meyve verir; acı mı acı...</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; * * *</p>\n\n<p>\n	Meşhed&ndash;i Ali&rsquo;ye sı&ccedil;rayacak bir kıvılcım b&uuml;t&uuml;n ayak izlerini silecek Ali sevgisinin... Eşiklerde biriken g&ouml;zyaşları alıp başını gidecek uzaklara ve Fırat başını taştan taşa vuracak; Dicle kendini kederlere salacak... &Ccedil;inilerin mavi laleleri kan ağlayacak, kızıl g&uuml;lleri k&ouml;m&uuml;r karasına &ccedil;alacak... Zarafetin damıtıldığı duvarlara g&uuml;lle izleri karışacak ve modern y&uuml;zyıllara meydan okuyan bir vahşeti resmedecek... Zaman ki tanıktır, bunları saklayacak ve Kevser sak&icirc;sine, Kevser havuzu başında bir bir şikayet edecek...</p>\n\n<p>\n	Taala! Muhteşem miskinliğimiz y&uuml;z&uuml;nden, o g&uuml;n bizi de sorumlular arasında tutma...</p>\n\n<p>\n	Taala! Ya yeni yağmış karlara y&uuml;klenen dualarla serinlet Meşhed&ndash;i Ali&rsquo;yi; ya İbrahim&rsquo;in hissesine d&uuml;şen ateşleyin serin ve selamet eyle bah&ccedil;esini...</p>\n\n<p>\n	Taala! Habibin&rsquo;in dediğince &ldquo;Ali&rsquo;ye d&uuml;şmanlık edene Sen d&uuml;şman ol!&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','[Tavan Arası] Elçilik Mührünün Yüzük Kaşı','','publish','closed','open','','tavan-arasi-elcilik-muhrunun-yuzuk-kasi','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3243',0,'post','',0),(3244,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Bug&uuml;n g&uuml;neş bir kez daha doğdu kan ağlayarak senin yokluğunda... Bir kez daha r&uuml;zgar seni &ccedil;ağırdı kimsenin duyamayacağı bir fısıltıyla ve senin yokluğunda bulutlar bile dile geldi, insanlara anlatmak istediği ama başaramadığı i&ccedil;in boşandığı g&ouml;zyaşlarıyla... Her şey bu kadar mı manadan yoksun kalabilirdi bir anda? Bu kadar mı &ccedil;abuk dolabilirdi d&uuml;nya h&uuml;z&uuml;nle sensizliğinde? Sana &ouml;zlemini anlatmak i&ccedil;in bu kadar mı dile gelebilirdi &acirc;lem canlı-cansız her varlığıyla?</p>\n\n<p>\n	Evet, ger&ccedil;ekten de her defasında seni y&acirc;d ediyordu &acirc;lem vaveyl&acirc; ederek. Her karanlık sensiz daha zifiri, her ıstırap sensiz daha &ccedil;ekilmez bir h&acirc;l alıyordu... D&uuml;nya sensiz daha anlamsız, tebess&uuml;mler sensiz daha riya dolu olmuştu bir anda. &Ccedil;&uuml;nk&uuml; sen &acirc;lemi anlamlandıran manaydın; &ccedil;&uuml;nk&uuml; değerler ancak seninle değer kazanmışlardı &ouml;nc&uuml;l&uuml;ğ&uuml;n&uuml; ettiğin yolda. D&uuml;nya senin gibi bir g&uuml;zeli tanımıştı Mecnun&#39;un Leyla&#39;sındaki anlatamadığı edasını. Gamlar seninle unutulup, a&ccedil;ılan yareler seninle sarılmıştı...</p>\n\n<p>\n	Her zerre seni &ccedil;ağırırken feryadı figan ederek, ben de eşlik ettim her zerrenin yanıp yakıldığı hasret ateşine. Ben de h&uuml;z&uuml;nlendim, ben de d&uuml;ş&uuml;nd&uuml;k&ccedil;e kavruldum sensizliğin ateşinde... Belki seni g&ouml;rmek, seninle konuşmak nasip olmamıştı, ama hakkında ge&ccedil;iştirilerek anlatılan birka&ccedil; c&uuml;mle bile yetmişti bana, seni ve seni sen yapan değerlerini anlamaya. Hakikaten ender bulunur bir hazineydin sen; tadı baldan tatlı Kevser Havuzu olmayı l&acirc;yıkıyla hak etmiştin ger&ccedil;ekten... D&uuml;nya bir daha d&ouml;nemeyecekti seninle, g&uuml;neş bir daha doğamayacaktı senin gibi bir edep abidesi &uuml;zerine. &Ccedil;&uuml;nk&uuml; kadınlar, bir daha sahip olamayacaklardı senin gibi k&ouml;rden bile saklanacak bir edebe. Ne namahremlerle araya koyduğun perdeyi kaale alan olacaktı, ne de seni Seyyidet-&uuml; Nisai&#39;l-&Acirc;lemin yapan ahl&acirc;k&icirc; erdemlerini...</p>\n\n<p>\n	Artık kimse senin gibi olamıyor ya Zehra! Artık kimse utanmıyor, kimse senin gibi kaygısını &ccedil;ekmiyor, cansız bedeninin dahi belirecek olan v&uuml;cut uzuvlarının... Kimse sevinmiyor senin gibi, cesedi bile tebess&uuml;m edecek kadar kendisini namahrem g&ouml;zlerden koruyacak olan tabutu i&ccedil;in. Artık saramıyor analar yavrularını, senin Hasan ile H&uuml;seyn&#39;ini bağrına bastığın gibi. Hi&ccedil;bir M&uuml;sl&uuml;man d&uuml;ş&uuml;nemiyor artık senin gibi, kendi derdinden &ouml;nce kardeşininkini. Artık yavrularını tağutun yayıldığı yeşil sarayları yıkacak kadar yetiştiren dudaklar yok. Hi&ccedil;bir Ali basamıyor bağrına, Ali&#39;nin (a.s) seni defnederken bağrına bastığı gibi&hellip; Zaten Ali&#39;n de, Ali olmanın &ccedil;abasını verenler de yok artık, d&uuml;nyamızda eskisi gibi.</p>\n\n<p>\n	Gel de g&ouml;r, ey derdimi anlattığım gecelerde, zifiri karanlıklarımı bile aydınlatan nur! B&ouml;yle mi olacaktı senin yolcuların? B&ouml;yle mi olacaktı davanın sevdalıları?... Fatıma olma yolu hep b&ouml;yle ıssız mı kalacaktı?</p>\n\n<p>\n	Şimdi seni daha iyi anlıyorum... Şimdi seni yaralayanın kapının arkasındaki &ccedil;ivi, koluna gelen kam&ccedil;ı darbeleri olmadığını daha iyi biliyorum. Seni kam&ccedil;ıdan da, &ccedil;ividen de daha &ccedil;ok yaralayan, canını acıtan elleri, dilleri, y&uuml;rekleri şimdi daha iyi g&ouml;rebiliyorum.</p>\n\n<p>\n	Ey kalpleri sevgisiyle aydınlatan Seyyide, ey yolları anıldığı zaman adıyla a&ccedil;an Zehra, ey cehennem kapılarını y&uuml;zlere kapattıran Fatıma... Ey sevgisiyle hasta g&ouml;n&uuml;llere şifa veren, ey bizler i&ccedil;in cennetten &acirc;leme g&ouml;&ccedil; eden! Sen, Yaratan&#39;ın eliyle aşıklara aşkı tattırdığı habibesisin&hellip;</p>\n\n<p>\n	Gel de, g&ouml;n&uuml;l senin gibi bir g&uuml;zeli bir daha g&ouml;rs&uuml;n. Gel de, &acirc;lem seninle ve seni sen yapan davanla bir daha şereflensin.</p>','Yarım Kalmış Bir Sevda…','','publish','closed','open','','yarim-kalmis-bir-sevda','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3244',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3245,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h5 style=\"text-align: right;\">\n	KADİR AKARAS</h5>\n\n<p>\n	&nbsp;\n	<p>\n		Kumların &uuml;zerinden yavaş&ccedil;a s&uuml;z&uuml;l&uuml;p taşların arasından ge&ccedil;en hafif r&uuml;zgarın okşamasıyla, suyun y&uuml;zeyi titriyordu. G&ouml;letin kenarı, dalgaların vurmasıyla bir tazelik bulmuştu. Bazen de d&uuml;şen bir yaprak, suyun hareketine kapılıyordu. Dağlar, saldıkları g&ouml;lgeleriyle, tabiatın g&ouml;rkemini canlandırıyordu &acirc;deta. İ&ccedil; i&ccedil;e ge&ccedil;miş bol kıvrımlı dereler, &ccedil;&ouml;l&uuml;n esrarengiz enginliğinde kayboluyordu. Ufukta k&uuml;&ccedil;&uuml;k bir bulut par&ccedil;ası g&ouml;r&uuml;n&uuml;yordu ve geniş kumsalların &uuml;zerinde kuşlar u&ccedil;maktaydı. Her yeri derin bir sessizlik almıştı. G&ouml;ky&uuml;z&uuml; de &ccedil;&ouml;l&uuml;n sessizliğinin bir fotoğrafıydı. Varlığın terenn&uuml;m&uuml;nden başka bir ses duyulmuyordu.</p>\n</p>\n\n<p>\n	Zaman heyecanlı bir olayın beklentisi i&ccedil;indeydi ve tabiat, kulağa hoş gelen bir melodiye kucak a&ccedil;mıştı...</p>\n\n<p>\n	Hassas dakikalar ge&ccedil;ti...</p>\n\n<p>\n	Ses dalgaları boşluğu yarıp dağların derinliklerinde &ccedil;ınlayıp g&uuml;neş ışınlarına karışarak g&ouml;letin y&uuml;zeyine vurmaktaydı...</p>\n\n<p>\n	Su titriyor ve ebediyete kadar uzanacak okşayıcı dalgalarını y&uuml;kseltiyordu...</p>\n\n<p>\n	Y&uuml;kselen bu dalgalar &ccedil;ok ge&ccedil;meden g&ouml;letin sınırlarını aşacak, u&ccedil;suz bucaksız &ccedil;&ouml;llerin sonlarına, y&uuml;ksek dağların tepelerine, derin derelerin diplerine, sessiz kırların &uuml;zerine, mavi g&ouml;ky&uuml;z&uuml;n&uuml;n kubbesine, meleklerin mek&acirc;nı g&ouml;klerin perdelerine, d&uuml;ş&uuml;nce ve ruhların derinliklerine ve insanlık tarihinin geleceğine kadar ulaşacak; derin, yaygın ve kalıcı etkisini g&ouml;sterecekti...</p>\n\n<p>\n	O g&uuml;n, o ıssız &ccedil;&ouml;lde, o kalabalık toplantıda s&ouml;ylenen temiz ve g&uuml;zel s&ouml;zler, hayat veren bir ruh gibi canlara işledi ve karanlıkları yaran bir nur gibi kalplere ışık sa&ccedil;tı. S&ouml;zler; eğitim ve &ouml;ğretim tarihinin en parlak s&ouml;zleri... İnsanlığın geleceğine &ouml;nem veren, insanlık kervanı yolunu şaşırmasın diye didinen bir &ouml;nderin aşk dolu kalbinden coşan s&ouml;zler... Evrenin ve insanın ebed&icirc; saadetinin temellerini kendinde barındıran, vahiy semasından doğan nurlu s&ouml;zler... Develerin mahfelerinden ve dağın eteklerinin sağlam taşlarından oluşan tabi&icirc; bir minberin &uuml;zerinden, &ccedil;&ouml;l&uuml;n &ouml;ğlen vaktinin berrak havasında, &ccedil;&ouml;l&uuml;n sakinleştirici atmosferinde, d&uuml;ş&uuml;ncelerin değişik olduğu bir ortamda, gafil beşere varlık hedefini hatırlatan, onu yaratılışın sır perdelerini aralamaya, k&acirc;inatın azameti &uuml;zerinde d&uuml;ş&uuml;nmeye zorlayan, kentlerin sınırlı muhitinden eser olmayan, alışılmış yerleşim b&ouml;lgelerinin kapı ve duvarlarından bir iz bulunmayan ve insan ruhunun &acirc;deta beyaz bir sayfa gibi her ger&ccedil;eği kabullenmeye hazır olduğu bir yerde s&ouml;ylenen s&ouml;zler...</p>\n\n<p>\n	S&ouml;zlerin sahibi; k&acirc;inatın se&ccedil;ilmişi, varlığın sırrına erip s&ouml;zc&uuml;l&uuml;ğ&uuml;n&uuml; yapan, eğitim ve &ouml;ğretimin ağır zahmetinin heyecanında bir &ouml;m&uuml;r t&uuml;keten, toplumun d&uuml;ş&uuml;ncelerinin ısl&acirc;hı i&ccedil;in canını ortaya koyan ve kurtuluş dininin yayılması i&ccedil;in 23 yıl boyunca &ccedil;aba sarf eden melek&ucirc;t&icirc; bir &ouml;nder... Şefkat dolu bir ısl&acirc;h&ccedil;ı... Candan aziz bir &ouml;ğretmen...</p>\n\n<p>\n	Evet, Hz. Muhammed&rsquo;den s&ouml;z ediyorum... O aziz yol g&ouml;sterici, o fedak&acirc;r eğitici, o sevgi ve erdem kaynağı &ouml;nderden.</p>\n\n<p>\n	Muhatapları; y&acirc;r&acirc;n ve ashabı... Hac farizasını, o siyas&icirc;-i&ccedil;tima&icirc; ibadeti hen&uuml;z yerine getiren, haccın gurur ve bencillik duygusunu s&ouml;k&uuml;p atan sahnelerini yeni yaşamış olan, ibadet ve yakarışın mutluluk ve sefasını ruhlarında hisseden M&uuml;sl&uuml;manlar...</p>\n\n<p>\n	İşte, sonsuza dek s&uuml;recek en kapsamlı saadet ve ahlak&icirc; tek&acirc;m&uuml;l projesinin tasarlandığı b&ouml;ylesi hassas bir zamanda, dinin beka sırrının aşik&acirc;r olacağı ve yaratılışın niha&icirc; neticesinin a&ccedil;ık bir şekilde tecelli edeceği dakikalarda vahyin dili konuşuyor, pak g&ouml;ğs&uuml;nde parlayan vahiy nuru, d&uuml;ş&uuml;nce ve ruhların sayfalarına nakşediyor... Peygamberlerin tarih boyu &ccedil;ektiği zahmetleri, onun 23 yıllık &ccedil;abalarıyla birlikte şimdi şu birka&ccedil; saatte &ouml;zetleniyor... Beşeriyetin saadet ve hidayet programı kıyamete kadar d&uuml;zenleniyor...</p>\n\n<p>\n	&Ouml;yleyse insanlığın tarihidir bu anlar; ge&ccedil;mişi ve geleceğidir...</p>\n\n<p>\n	K&acirc;inatın yaratılış sebebinin tecellisidir bu nurlu dakikalar...</p>\n\n<p>\n	İnsanlığın baş &ouml;ğretmeninin eli &uuml;zerinde, &ccedil;&ouml;l&uuml;n yakıcı sıcağında, yığınla insanların ve se&ccedil;kin M&uuml;sl&uuml;manların huzurunda, beşer &uuml;st&uuml; bir şahıs tanıtılıyor insanlığa; tarihin seyrini değiştirecek, tevhit bayrağını sonsuza dek dalgalandıracak, &acirc;lemi baştan başa tevhit &ouml;ğretilerinin n&uuml;fuzu altına alacak bir şahıs...</p>\n\n<p>\n	Y&uuml;ce İsl&acirc;m Peygamberi, ebed&icirc; saadet &ouml;nderini o kalabalık topluluğa şu şekilde tanıttı:</p>\n\n<p>\n	<strong>&ldquo;Kime ben mevl&acirc; isem, Ali ona mevl&acirc;dır...&rdquo;</strong></p>\n\n<p>\n	Bu s&ouml;z&uuml;, o &ccedil;&ouml;lde bulunan herkes, hatta kalabalığın en kenar noktasında bulunanlar yada izdiham ve sıcaktan dolayı &ccedil;adırlarına sığınanlar bile duydular ve Ali&rsquo;nin elini Resulullah&rsquo;ın elinde g&ouml;rd&uuml;ler.</p>\n\n<p>\n	Peygamber (s.a.a) bu a&ccedil;ık ve canlı tanıtımla, eğitim ve &ouml;ğretim vazifesini tamamladı, ağır ve niha&icirc; g&ouml;revini sona erdirdi... Ve d&uuml;nya tarihinde hareketli bir dalga oluştu, vahyin kaynağından kaynaklanan, onun iradesiyle oluşan bir dalga... Ve adalet, eşitlik, cesaret ve iman yelkenleriyle hareket eden insanlık gemisini, zamanın engin okyanusunda, mutluluk ve saadet sahiline doğru hareket ettirdi...</p>','Hum Göleti\'nin Dalgaları','','publish','closed','open','','hum-goletinin-dalgalari','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3245',0,'post','',0),(3246,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	İran&rsquo;ın g&uuml;ney doğusunda &ccedil;ok b&uuml;y&uuml;k olmayan bir şehir... G&uuml;neşi, &ccedil;&ouml;l&uuml; ve hurma ağa&ccedil;larıyla tanınan bir şehir&hellip; Kalbinde g&uuml;zel, g&ouml;rkemli geniş ve eski yapılara yer veren bir şehir... Kalesi, insanlık medeniyetinin merkezlerinden biri olarak tanınan bir şehir. Bir cuma sabahı ansızın &ouml;l&uuml;me &ldquo;Selam&rdquo; dedi&hellip;</p>\n\n<p>\n	Bem kenti kalesiyle birlikte secdeye kapandı, bir daha da başını kaldıramadı.</p>\n\n<p>\n	Bu kez sadece insanlar değil; sahip olduğu her şeyiyle t&uuml;m kent, &ouml;l&uuml;m&uuml; kabullendi.</p>\n\n<p>\n	Birka&ccedil; dakika sonra Kirman halkı, acı bir olayın ger&ccedil;ekleştiğini anladı. Kalpler burkuldu, dudaklar titredi, dizlerin bağı &ccedil;&ouml;z&uuml;ld&uuml;. Bu acının boyutları neydi acaba?</p>\n\n<p>\n	Bu korkun&ccedil; ve acı soru hızla t&uuml;m İran&rsquo;ı sardı. Bir m&uuml;ddet sonra acı cevap duyulmuştu &ldquo;Bem&rdquo;&hellip;</p>\n\n<p>\n	&Ccedil;ok ge&ccedil;meden &ldquo;Bem&rdquo;, t&uuml;m İran&rsquo;da kalplerin payitahtı oldu.</p>\n\n<p>\n	Kanlı, mazlum, parampar&ccedil;a olmuş &ldquo;Bem&rdquo;, sadece İran&rsquo;ın değil, t&uuml;m d&uuml;nyanın ilgi odağı oldu.</p>\n\n<p>\n	İnsanlık m&uuml;şterekleri burada kendini g&ouml;sterdi.</p>\n\n<p>\n	Acı, gam, keder, d&uuml;nyanın her yerindeki kalpleri sardı.</p>\n\n<p>\n	Bir kentin, halkıyla birlikte ani &ouml;l&uuml;m&uuml;, d&uuml;nya k&uuml;lt&uuml;r ve medeniyetinin en eski yadigarlarından birinin &ouml;l&uuml;m&uuml;, herkesi &uuml;z&uuml;nt&uuml;ye ve m&acirc;teme boğdu.</p>\n\n<p>\n	Bu, her renkten insanın Allah&rsquo;ın eliyle yaratılan insan&icirc; fıtratlarının aynı olduğunun g&ouml;stergesiydi.</p>\n\n<p>\n	Fakat şaşırtıcı olan şu ki, bu faciadan birka&ccedil; saat sonra bir anda toplu halde &ouml;l&uuml;m&uuml; selamlayan kentin insanları, &acirc;deta bir &ldquo;Anka&rdquo; gibi yıkıntıların arasından doğruldu ve bir sanat eseri yarattı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet Bem kenti, halkıyla birlikte ebed&icirc; uykudan uyandı ve g&ouml;rkemli bir sahnenin y&ouml;netmeni oldu. Bu, milyonlarca insanın akt&ouml;rl&uuml;ğ&uuml;n&uuml; yaptığı bir sahneydi ve t&uuml;m bu akt&ouml;rler daha &ouml;nce bir kez olsun prova yapmış değildi.</p>\n\n<p>\n	Bunlar, acılara ortak olmanın, sevginin ve şefkatin en muhteşem g&ouml;sterisini sahnelediler.</p>\n\n<p>\n	Tahran&rsquo;da, Tebriz&rsquo;de, Meşhed&rsquo;de, Şirazda, Kirman&rsquo;da,&nbsp; kuzeyde yada g&uuml;neyde&hellip;yada d&uuml;nyanın her hangi bir yerinde&hellip;</p>\n\n<p>\n	Nerede bulunduğunun hi&ccedil;bir &ouml;nemi yoktu.</p>\n\n<p>\n	Gen&ccedil;, yaşlı, kadın, erkek, &ccedil;ocuk&hellip; Kim olduğun hi&ccedil; fark etmiyordu.</p>\n\n<p>\n	Zengin veya yoksul&hellip; Hangi toplumsal sınıftan olduğun da &ouml;nemli değildi.</p>\n\n<p>\n	G&ouml;zler aynı şeyi g&ouml;r&uuml;yordu. Kalpler aynı şey i&ccedil;in &ccedil;arpıyordu. Kan, coşkun nehirler gibi fedakarca ve c&ouml;mert&ccedil;e armağan ediliyordu.</p>\n\n<p>\n	G&ouml;zyaşı, bir an izin verecek olsa, yardım ulaştırmak telaşı veya yaralıların nakli i&ccedil;in yapılan koşuşturma bir an olsun fırsat verecek olsa, bir k&ouml;şede durup bu insanların neyh&uuml;z&uuml;nl&uuml; g&ouml;zlerine dizilen yaşları ve acıları paylaşmanın, aşkın, sevginin, dostluğun, i&ccedil;tenliğin temizliğin ve fedakarlığın oluşturduğu bu sahneyi ağlayarak izleyebilirdin.</p>\n\n<p>\n	Ne kadar g&uuml;zel ve tasvir edilmesi imkansız bir sahne&hellip;</p>\n\n<p>\n	Dinlemekle bir zerresinin bile anlaşılamayacağı izlemeye değer bir sahne&hellip;</p>\n\n<p>\n	Bu, hayatın ta kendisiydi.</p>\n\n<p>\n	Coşkunun ve bilincin ta kendisiydi. Her filimden, her &ouml;yk&uuml;den, &ccedil;ok daha g&uuml;zel; her gazelden ve her mesneviden &ccedil;ok daha sevgi dolu bir ger&ccedil;eklikti.</p>\n\n<p>\n	Yazılan şiirle, &ccedil;izilen resimle veya yapılan filimle hangi sanat eseri, bu iman ve insanlık denizinden bir damlayı yansıtabilir.</p>\n\n<p>\n	İlgin&ccedil;tir ki, coşkunun ve aşkın oluşturduğu bu g&uuml;zel sahnenin y&ouml;netmenliğini Bem kenti ve halkı yaptı. Bu kent ve bu halk, bu eseri ortaya koymadan birka&ccedil; saat &ouml;nce kitleler halinde &ouml;l&uuml;m&uuml; selamlamıştı. B&ouml;yle bir sanata ve bu sanat&ccedil;ılığa hayran olmamak elde değil.</p>','Ölümü Selamlamak','','publish','closed','open','','olumu-selamlamak','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3246',0,'post','',0),(3247,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h5 style=\"text-align: right;\">\n	<strong>Seyyid Seccad H&Uuml;SEYNİ</strong></h5>\n\n<p>\n	&nbsp;\n	<p>\n		Gurbet &ccedil;&ouml;l&uuml;nde şaşkınlığın Sana şaşırıp kaldığı g&uuml;n, ateşin kalbinin yangınından utandığı g&uuml;n, suya susamış hurma ağa&ccedil;larının Senin ve suyun susamışlığına susadıkları g&uuml;n; Senin adın tarihin ebediyet sayfasına kazındı da biz Seni tanıdık.</p>\n</p>\n\n<p>\n	Zeyneb&rsquo;in, Ali&rsquo;nin &ouml;zeti olduğunu bildik ki, konuşmaya başlayınca hayret ve sessizlik m&uuml;hr&uuml; &ccedil;ıngırakları bile istisna etmiyor! Bildik ki, Zeynep b&uuml;t&uuml;n tarih&icirc; direnişlerin azameti, yani yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n kelebek sıfatlıların tecellisisin!</p>\n\n<p>\n	Belki de Sen bir mucize idin; Allah&rsquo;ın kendi dinini yeniden ihya etmek i&ccedil;in yaratmış olduğu bir mucize!</p>\n\n<p>\n	Ali ve Fatıma&rsquo;dan b&ouml;yle bir mucize hi&ccedil; de uzak değil. Eğer Sen Zehra ve Murteza&rsquo;nın mektebinde Hasan ve H&uuml;seyin&rsquo;in sınıf arkadaşı isen, b&ouml;yle olmalısın zaten!</p>\n\n<p>\n	Belki de &ldquo;<strong>Sana indirileni takip et</strong>&rdquo; hakikati bir gece Senin varlığına zemzeme edilmiş de Seni şiddetli bir kasırgaya d&ouml;n&uuml;şt&uuml;rm&uuml;ş. Belki de Sen her fel&acirc;ket ve afet karşısında tarihin en b&uuml;y&uuml;k lale bah&ccedil;elerinin bek&ccedil;isiydin. Belki de Sen ismetten &ouml;nce insanın en melekut&icirc; &ccedil;ehresi idin. İsmetin korunmuşluk belgesine sahip olmayanlar i&ccedil;in merdivenin son basamağıydın.</p>\n\n<p>\n	Sen H&uuml;seyin&rsquo;in diğer yarısısın demiyorum. &Ccedil;&uuml;nk&uuml; H&uuml;seyin en k&acirc;mil kemaldir. Senin H&uuml;seyin&rsquo;in tekrarı olduğunu da s&ouml;ylemiyorum. Zira sen uyansın, o ise İmam; Sen m&uuml;ritsin, o ise murat.</p>\n\n<p>\n	Ben diyorum ki, Sen H&uuml;seyin&rsquo;in boy aynasısın. Sen berraklık, temizlik ve sefada bir aynasın; gelişkinlik, cesaret ve hatta şahadetle H&uuml;seyn&icirc; bir portre.</p>\n\n<p>\n	Hi&ccedil; kimse Senin şahadetini ink&acirc;r edemez; Senin dudaklarının ve H&uuml;seyin&rsquo;in damarlarının buluştuğu o en Kerbela&icirc; an, Sen şehit olmuştun. Gece yarısı seccadelerinde oturarak kıldığın nafilelere şahit olduğu an, Sen şehit olmuştun. H&uuml;seyin&rsquo;in inci gibi dişlerinin saygısızlık sopasıyla g&ouml;sterildiği an, Sen şehit olmuştun. Tarihin b&uuml;t&uuml;n şehitleri Senin şahadetine şahittir.</p>\n\n<p>\n	Bilemiyorum hangi ateşli an, Senin semav&icirc; kalbini daha &ccedil;ok alevlendirmiş:</p>\n\n<p>\n	Senin hayatının ruhu olan H&uuml;seyin, dinmeyen bir ateşi andıran o acı veda kelimesiyle Kerbela hatırası alınlarınızı dağladığı an mı?</p>\n\n<p>\n	Zeynebiyye Tepesi&rsquo;nin sağlam ve kaygılı adımlarını &ouml;pt&uuml;ğ&uuml; ve ıstırap dolu g&ouml;zlerini kaygıyla s&uuml;zd&uuml;ğ&uuml; an mı?</p>\n\n<p>\n	Kırık mızraklıların kaybolmuş g&uuml;l&uuml;n&uuml; &ccedil;epe&ccedil;evre kuşattığı ve kesilmiş semav&icirc; boğazını koklamak i&ccedil;in &ldquo;<strong>Konuşan Kur&rsquo;&acirc;n&rsquo;ın</strong>&rdquo;, g&ouml;ğs&uuml;ne saplanmış ok ve mızraklar arasından onu &ccedil;ekip &ccedil;ıkardığın an mı?</p>\n\n<p>\n	Kıraatinin &acirc;lemin kalbini titrettiği ve Sen başını dayamak ve kırmızı kanını İmam&rsquo;ının kanlı başına uyarak şafağı bekleyen nuran&icirc; y&uuml;z&uuml;n&uuml;n sabahına akıtmak i&ccedil;in mahfil direğini kendine sırdaş bulduğun an mı?</p>\n\n<p>\n	Veya Şam&rsquo;ın h&uuml;z&uuml;n dolu anlarında mı?</p>\n\n<p>\n	Ah Şam! Ah Şam! Taş şehri, s&ouml;vg&uuml; şehri, kirli g&ouml;zler ve aşağılık diller şehri! Rukayye&rsquo;nin babaya ısmarlandığı şehir!</p>\n\n<p>\n	Ama ey Zeynep! Ey gam ve kederi utandıran yiğit kadın! G&ouml;ky&uuml;z&uuml;n&uuml;n kan ağladığı, Fırat&rsquo;ın kana &ccedil;evrildiği, yery&uuml;z&uuml;n&uuml;n titreyip par&ccedil;alandığı, kasırganın delice esip feryat ettiği, g&uuml;neşin k&ouml;şeye &ccedil;ekilip inlediği, ağıtın &acirc;lemin g&ouml;ğs&uuml;n&uuml; yırtıp d&uuml;nyayı kapladığı anı iyi biliyorum, o an başsız H&uuml;seyin&rsquo;in bedeninin yanından ge&ccedil;ip;</p>\n\n<p>\n	Y&uuml;ce Allah&rsquo;a yakararak: <strong>&ldquo;Allah&rsquo;ım! Bu kurbanı bizden kabul et!&rdquo;</strong></p>\n\n<p>\n	Peygamber&rsquo;e seslenerek:<strong> &ldquo;B&uuml;t&uuml;n g&ouml;kteki meleklerin sana sal&acirc;t ve sel&acirc;m getirdikleri ey Muhammed&rsquo;im! Bedeni par&ccedil;a par&ccedil;a edilen, bu &ccedil;&ouml;lde yere serilen ve topraklar i&ccedil;erisinde kalan kişi senin H&uuml;seyin&rsquo;indir&hellip;&rdquo;</strong></p>\n\n<p>\n	Aziz annene seslenerek:<strong> &ldquo;Anneciğim! Ey d&uuml;nya kadınlarının en hayır&shy;lısı! Kerbela &ccedil;&ouml;l&uuml;ne bir bak ve oğlunun başını d&uuml;şman toprağının &uuml;st&uuml;nde g&ouml;r! Bedenini de kanlar i&ccedil;erisinde g&ouml;r! Ve sırtları &ccedil;ıplak katırlara bindirilen esaret altındaki &ccedil;ocuklarını g&ouml;r!...&rdquo; </strong></p>\n\n<p>\n	G&ouml;zyaşı akıtarak, titrek sesle, kardeşin İmam H&uuml;seyin&rsquo;e: <strong>&ldquo;Ben o kardeşin &ccedil;adırının iplerine kur&shy;ban olayım! Canımı ona feda ettiğim kimseye kurban olayım! Yaralı g&ouml;n&uuml;l ve susuzluktan ku&shy;rumuş dudaklarla şehit edilene kurban olayım! Damarlarından kanlar akan o sevgili ve şefkatli olana kurban olayım! Ben dedesi Peygamber, ne&shy;nesi Hatice, babası Ali ve annesi d&uuml;nya kadınları&shy;nın efendisi olan kimseye kurban olayım. Ben, &uuml;zerine g&uuml;n doğuncaya kadar namaz kılan kim&shy;seye kurban olayım!...&rdquo; </strong>dediğin andı.</p>\n\n<p>\n	Eyvah! Eyvah! G&ouml;zler k&ouml;r olsun, kulaklar işitmesin, kalpler &ccedil;arpmasın, herkes gitsin, varlık yok olsun da Sen <strong>Vedalaşma</strong><strong>; </strong>her zaman H&uuml;seyin&rsquo;le olacağım diye dememiş miydin? Nereye giderse onunla giderim diye dememiş miydin? Peki nereye Ya Zeynep! Nereye? O da H&uuml;seyin&rsquo;siz?!</p>\n\n<p>\n	Senin g&ouml;ğs&uuml;nde &ccedil;arpan kalp sabır ve direniş okyanusu idi. Kufe ve Şam&rsquo;da konuşma yapan o Alice boğazın; Ehl-i Beyt&rsquo;in, konuşan Kur&rsquo;&acirc;n&rsquo;ın m&uuml;cessem bir ayetiydi. Ve biz Senin azametini t&uuml;m&uuml;yle tanımak i&ccedil;in yıllarca d&uuml;ş&uuml;nme ve araştırma caddesine koyulmak zorundayız.</p>\n\n<p>\n	Ama ey Zeynep! Ey direnci kırılmayan b&uuml;y&uuml;k insan! Ey b&uuml;y&uuml;k bayraktar! &ldquo;<strong>Kerbela&rsquo;da &ouml;ld&uuml;r&uuml;lenin intikamını alacak olanlar nerede?</strong>&rdquo; feryadı, H&uuml;seyin&rsquo;in aşıklarının kalp atışları h&acirc;line gelmiştir. H&uuml;seyin&rsquo;in mateminde ağlayan g&ouml;zler Allah&rsquo;ın baki kıldığı kimsenin, Ehl-i Beyt&rsquo;in mazlumiyetinin h&uuml;z&uuml;nl&uuml; hik&acirc;yesini &ldquo;<strong>Onları İmamlar kıldık ve Onları v&acirc;risler yaptık</strong>&rdquo; tecellisi ile tatlı bir sona erdirmesini g&ouml;zetler. Sen de Allah katında b&uuml;y&uuml;k bir değeri olan ellerinle il&acirc;h&icirc; kanın Rabbinden intikam alıcının zuhurunu dile ki, zuhurun g&uuml;zel cumasında &ldquo;<strong>Ey H&uuml;seyin&rsquo;in intikamcıları! İşte bu senin kanlara bulanmış H&uuml;seyin&rsquo;indir.</strong>&rdquo; feryadını aynısıyla seslendirelim.</p>','Zeynebi Vuslat','','publish','closed','open','','zeynebi-vuslat','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3247',0,'post','',0),(3248,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h5 style=\"text-align: right;\">\n	H&uuml;seyin Hatemi</h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Son zamanlarda telkin edilmeye &ccedil;alışılan; &ldquo;Ali&rsquo;siz Alevilik, &ldquo;Velisiz Alevilik&rdquo; demektir. Sonucu da h&uuml;srandır ve tağut&icirc; zulmetlere d&uuml;şmek demektir.</p>\n\n<p>\n	&ldquo;<strong>Allah iman edenlerin velisidir. Onları i&ccedil;inde bulundukları zulmetlerden &ccedil;ıkarıp nura iletir.</strong>&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	&ldquo;İman edenler&rdquo;den olmak, Allah&rsquo;ı &ldquo;veli&rdquo; edinmek; Allah&rsquo;ın Veli kıldığı Ali&rsquo;ye t&acirc;bi olmakla olur. Zulmetlerden &ccedil;ıkıp Nur&rsquo;a kavuşmak i&ccedil;in Ali&rsquo;yi sevmek ve ona t&acirc;bi olmak gerekir. Ali&rsquo;nin vel&acirc;yetine iman edenler, Allah&rsquo;ı veli edinen m&uuml;minlerdir.</p>\n\n<p>\n	Ali&rsquo;nin vel&acirc;yetini ikrar eden, Resul-i Ekrem&rsquo;in (s.a.a) n&uuml;b&uuml;vvet ve risaletini de ikrar eder. Rahmeten li&rsquo;l-&Acirc;lemin olan ve bizim i&ccedil;in Allah&rsquo;a &ldquo;Vesile&rdquo; olan Resul-i Ekrem (s.a.a), <em>&ldquo;Ben ve Ali aynı nurdanız.&rdquo;</em> buyurmuştur. Ali sevgisi ve Resul-i Ekrem (s.a.a) sevgisi birbirinden ayrılamaz. Ali&rsquo;nin vel&acirc;yetine iman etmeyenler, ya &ldquo;İsl&acirc;m&rdquo;ın zahir&icirc; mertebesinde kalıp da k&acirc;mil imana eremeyenler yahut en k&ouml;t&uuml;s&uuml;, &ldquo;m&uuml;nafık&rdquo; olanlardır. İman ile Ali&rsquo;ye d&uuml;şmanlık asla bir arada olmaz. Bu sebeple Allah Kur&rsquo;an-ı Kerim&#39;de Resul&uuml;&rsquo;ne buyurmuştur ki: &ldquo;<strong>De ki: Ben sizden hi&ccedil;bir karşılık beklemiyorum, ancak </strong>(yine sizin hayrınız i&ccedil;in, ger&ccedil;ek m&uuml;minler olmanız ve felaha erişmeniz i&ccedil;in)<strong> yakınlar&rsquo;a sevgi istiyorum</strong>.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Fatıma (s.a), esasen Resul-i Ekrem&rsquo;in (s.a.a) canındandır. Bu yakınlar&rsquo;ın (Kurba) ilki, Nur&rsquo;u Resul-i Ekrem&rsquo;in (s.a.a) Nur&rsquo;u ile bir olan Emir&rsquo;&uuml;l-M&uuml;minin Ali&rsquo;dir.</p>\n\n<p>\n	M&uuml;nafıkların Ali aleyhine uydurdukları &ldquo;tarih&icirc; ger&ccedil;ekler&rdquo;in (!) pisliğinden Ali&rsquo;yi ve İsl&acirc;m&rsquo;ı tenzih etmedik&ccedil;e, ger&ccedil;ek m&uuml;min olmaya imk&acirc;n yoktur.</p>\n\n<p>\n	Ali, Ehlibeyt&rsquo;in kimler olduğunu g&ouml;stermek, m&uuml;nafıkların elinden &ldquo;bilimsel dayanaklar&rdquo;ını (!) almak i&ccedil;in Beyt&rsquo;te doğan tek insandır. Ali&rsquo;yi ger&ccedil;ekten sevmeyen m&uuml;nafıklar, gafil ve cahilleri bu sebeple Beyt&rsquo;ten uzaklaştırmaya &ccedil;alışırlar, ta ki Beyt&rsquo;in ehli de tanınmasın!</p>\n\n<p>\n	Ali, -haşa- &ouml;nceleri gaflet ve cehalette iken &ccedil;ocuk yaşında M&uuml;sl&uuml;man olanların ilki değildir. Hatta Ali&rsquo;nin durumu o sırada Arap toplumunda İbrahim ve İsmail&rsquo;in (a.s) dinini devam ettiren Haniflerin durumundan da ayrıdır. Ali&rsquo;nin Nur&rsquo;u ve İsmet&rsquo;i doğuştandır. Resul-i Ekrem de (s.a.a) b&ouml;yle değil midir? Ne yazık ki gaflet ve cehalet ehli, Resul-i Ekrem&rsquo;in (s.a.a) ger&ccedil;ek ve y&uuml;ce makamını idrak etmedikleri gibi, Ali&rsquo;nin y&uuml;ce makamını hi&ccedil; kabul etmezler.</p>\n\n<p>\n	Ali&rsquo;nin kutlu babası Ebu Talib de m&uuml;şrik değil, Hanif, M&uuml;slim ve Resul-i Ekrem&rsquo;in (s.a.a) davetinden sonra da ger&ccedil;ek m&uuml;mindir. Resul-i Ekrem&rsquo;e (s.a.a) Kur&rsquo;&acirc;n vahyinin gelmesi &ccedil;er&ccedil;evesinde uydurulan m&uuml;nafık rivayetlerine de asla inanmayın! Resul-i Ekrem (s.a.a), Rahmeten-li&rsquo;l-&Acirc;lemin olduğu bilincine, esasen doğuştan sahip idi. O, kutlu ramazan gecesi esasen Hira Mağarası&rsquo;nda vahye muhatap olmak i&ccedil;in bulunuyordu. Yalnız da değildi, yanında Yar-i G&acirc;r&rsquo;ı da olan (mağara yoldaşı) Ali vardı.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim Ali&rsquo;yi &ldquo;M&uuml;minlerin Salihi&rdquo; olarak ve Cebrail (a.s) ile birlikte Resul-i Ekrem&rsquo;in (s.a.a) yar ve yardımcısı olarak nitelemiştir. Maalesef &ldquo;m&uuml;nafıklar&rdquo; bunu da halktan gizlemiş, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu ayetini, merhum Muhammed İkbal&rsquo;in deyişi ile, &ldquo;Allah&rsquo;ı, Cebrail&rsquo;i ve Allah&rsquo;ın Resul&uuml;&rsquo;n&uuml; de hayrete salacak bi&ccedil;imlerde tefsir ve tevil etmişlerdir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Meallerde &ldquo;M&uuml;minlerin Salihi&rdquo; şeklindeki &ldquo;tekil&rdquo; ifade, &ldquo;Salih M&uuml;minler&rdquo; şeklinde &ccedil;oğullaştırılmış veya &ldquo;M&uuml;minlerin Salihi&rdquo;, ayet-i kerime&rsquo;nin n&uuml;zul sebebinden tamamıyla farklı ve &ccedil;elişkili isnatlar ile, başka kimseler olarak tefsir edilmiştir.</p>\n\n<p>\n	&ldquo;<strong>Allah iman edenlerin velisidir</strong>.&rdquo; ayet-i kerimesi, m&uuml;nafıklar tarafından yine Ali&rsquo;nin vel&acirc;yetini dışarıda bırakacak şekilde yorumlanmaya vesile olmaması i&ccedil;in, Allah, y&uuml;ce inayeti ile, Kur&rsquo;&acirc;n&rsquo;ı yine Kur&rsquo;&acirc;n ile tefsir etmiştir.</p>\n\n<p>\n	&ldquo;<strong>Sizin veliniz Allah&rsquo;dır, Resul&uuml;&rsquo;d&uuml;r ve iman etmiş olup namazı yerine getirenler ve r&uuml;k&ucirc;&rsquo;da zek&acirc;t verenlerdir.</strong>&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu ayet-i kerime de Ali hakkında nazil olmuş ve &ccedil;oğul ifade ile de Ehlibeyt İmamları &ldquo;Veli&rdquo; olarak nitelenmiştir. Ehlibeyt İmamları&rsquo;nın her biri, M&acirc;&ucirc;n Suresi&rsquo;nde &ldquo;dini yalanlayanlar&rdquo; olarak nitelenen &ldquo;toplumsal yardımlaşma ve dayanışma&rdquo;yı (Maun&rsquo;u) &ouml;nleyen m&uuml;railerin d&uuml;zeninde, Maun&rsquo;un &ouml;nemini belirtmek ve mustazaflara haklarını ulaştırmak i&ccedil;in, gece karanlığında, sırtlarındaki erzak y&uuml;k&uuml;n&uuml;n ağırlığı dolayısı ile r&uuml;k&ucirc; h&acirc;linde yoksulları, &ccedil;aresizleri dolaşırlardı. İşte vel&acirc;yet b&ouml;yle olur ve Allah Ali&rsquo;nin ve Ehlibeyt İmamları&rsquo;nın vel&acirc;yetini bu ayet-i kerime ile de duymak ve kabul etmek isteyene a&ccedil;ıklamıştır. Ali&rsquo;nin ve on bir evl&acirc;dının -ki bu On Bir İmam Fatıma&rsquo;nın ve dolayısı ile Resul&uuml; Ekrem&rsquo;in (s.a.a) de evl&acirc;dıdır- vel&acirc;yeti Allah&rsquo;tandır. Gasp edilemez. Gasp edilecek olan ancak şekl&icirc; devlet reisliğidir (zahir&icirc; ulu&rsquo;l-emr sıfatı). Bunu da gasp ettirmemek, &ldquo;<strong>Emanetleri ehline tevdi ediniz.</strong>&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> ayet-i kerimesi dolayısı ile &ldquo;&uuml;mmet&rdquo;in &ouml;devi iken, maalesef &uuml;mmet &ccedil;oğunluğu bu bilinci g&ouml;stermemiş, emaneti ehline tevdi etmemiş, Seyyidu&rsquo;ş-Ş&uuml;heda H&uuml;seyin&rsquo;in şehadetinden sonra dahi uyanmamıştır. &ldquo;Vel&acirc;yet&rdquo;, &ldquo;Veli&rdquo;, &ldquo;Veliyyu&rsquo;l-Emr&rdquo;, &ldquo;Resulullah&rsquo;ın Halifesi&rdquo; kavramlarını, isim ve sıfatlarını tevcih etme yetkisi sadece Allah&rsquo;ta iken, bu sıfatlar bol keseden başkalarına tevcih edilmiştir.</p>\n\n<p>\n	Allah, y&uuml;ce inayeti ile, Ahz&acirc;b Suresi&rsquo;nin 33. ayet-i kerimesinde Ehlibeyt&rsquo;in &ldquo;İsmet&rdquo;ini belirtmiş iken, gaflet o dereceye varmıştır ki, bu ayet-i kerime de n&uuml;zul sebebine ve hikmetine tamamen aykırı bi&ccedil;imde yorumlanmaktadır.</p>\n\n<p>\n	Gaflette olmayanlar vardır. Fakat sayıları maalesef fazla değildir. Oysa Ali&rsquo;nin vel&acirc;yetinin bilincine ve Ali sevgisine ermeden, k&acirc;mil iman olmaz. Ne yazık ki on-on beş yıldan beri, Ali sevgisine sahip olanların g&ouml;nl&uuml;nden de bu sevgi &ccedil;ıkarılıp bunun yerine İblis&rsquo;in, tağut&icirc; tezah&uuml;rlerin sevgisinin yerleştirilmesi i&ccedil;in &ldquo;Ali&rsquo;siz Alevilik&rdquo; tuzağı kurulmuştur. Bu tuzağın, bu ancak sinekleri avlayabilecek olan &ldquo;&ouml;r&uuml;mcek ağı&rdquo;nın yerinde durmasının sebebi, m&uuml;nafıkların uydurduğu bazı asılsız rivayetlerin reddedilmemiş, &ccedil;&uuml;r&uuml;t&uuml;lmemiş olmasıdır.</p>\n\n<p>\n	Temizlik yapılmayan bir yerde, b&ouml;yle &ouml;r&uuml;mcek ağlarının bulunmasına şaşılmaz. Emir&rsquo;&uuml;l-M&uuml;minin ve Veliyullah olan Ali&rsquo;nin hayatı, bir m&uuml;minin feraseti ile, tekrar yazılmalıdır. Ali d&uuml;şmanlarının ve suret-i hak&rsquo;dan g&ouml;r&uuml;nen m&uuml;nafıkların tarih&icirc; (!) uydurmalarının &ccedil;&ouml;p&uuml;nden temizlenmedik&ccedil;e, &ldquo;Alisiz Alevilik&rdquo; mikrobunun da k&ouml;k&uuml; kesilemez. On D&ouml;rt Masumun her biri bir nur insanıdır. Bunların nuruna zulmet galip gelemez. Esasen il&acirc;h&icirc; nur olan bir yerde zul&uuml;m ve zulmet barınamaz. Onların vel&acirc;yetine g&ouml;n&uuml;lden ikrar vermeksizin, iman tatlılığını duymak nasip olmaz.</p>\n\n<p>\n	Ehlibeyt&rsquo;i sevenler, On D&ouml;rt Masum&rsquo;un vel&acirc;yetine imanı olanlar; Ali d&uuml;şmanlığının doruğa vardığı d&ouml;nemlerde &ldquo;Eşhedu enne Emir&rsquo;el-Muminine Alliyyen Veliyyullah!&rdquo; bilinci ve zikri ile bu d&ouml;nemleri atlatmışlardır. Ferd&icirc; zulmetler devam etmektedir.</p>\n\n<p>\n	Zulmetin devam etmesinin bir sebebi de, &ldquo;Teberrasız Tevella&rdquo; olabileceği gafletidir. Oysa Ali ile Muaviye birlikte &ldquo;Veli&rdquo; edinilemez. Ahz&acirc;b Suresi&rsquo;nde Allah&rsquo;ın yine y&uuml;ce inayeti ile bu konuda bizi uyardığına dikkat edelim:</p>\n\n<p>\n	Allah hi&ccedil; kimseye iki g&ouml;n&uuml;l vermemiştir. Tek g&ouml;n&uuml;lde de iki zıt sevgiyi sığdırmaya &ccedil;alışmak ruh ve akıl hastalıklarına sebep olur. Tercih yapmamız gerekir: Ya hak, yahut batıl! Hak Ali&rsquo;den, Ali haktan ayrılmaz. Ali&rsquo;yi se&ccedil;enler fel&acirc;ha erenlerdir. İster &ldquo;Alisiz Alevilik&rdquo; haric&icirc;liği, ister Muaviye taraftarlığı olsun, batılın tezah&uuml;rlerini se&ccedil;enler, hesap g&uuml;n&uuml;nde nadim olacak olanlardır.</p>\n\n<p>\n	Ali&rsquo;nin vel&acirc;yeti nurundan g&ouml;nl&uuml;m&uuml;z&uuml; yoksun bırakmak, bu cereyanı kesmek isteyenlerin sebep olduğu bir &ldquo;arıza&rdquo; da şu olabilir: Ali&rsquo;nin kendisi -haşa- mesel&icirc; &ldquo;İkinci Halife&rdquo; veya Muaviye gibi başarılı bir devlet adamı olmuş mudur ki, başkalarına da, hele &ouml;l&uuml;m&uuml;nden sonra &ldquo;Vel&acirc;yeti&rdquo; ile &ldquo;himmet&rdquo; edebilsin? Vesvas&rsquo;ul-Hannas&rsquo;ın bu vesvesesine kapılmış olan ve şu anda hayatta olmayan, bu mahrumiyetine &ccedil;ok esef ettiğim tanınmış bir zat, &ldquo;Resul-&uuml; Ekrem&rsquo;den (s.a.a) sonra, Gadir-i Hum rivayetine sadık kalınsa idi, İsl&acirc;m &acirc;lemi, bug&uuml;nk&uuml; durumda olmazdı!&rdquo; dediğimde, derhal &ldquo;Fel&acirc;ket olurdu!&rdquo; cevabını vermişti. Sanki en b&uuml;y&uuml;k musibet, Kerbel&acirc; olayı, hi&ccedil; olmamış gibi!</p>\n\n<p>\n	Oysa Hazreti Mesih&rsquo;i sevenler, Hazreti Mesih İbn Meryem&rsquo;in &ccedil;armıha gerildiğine inandıkları h&acirc;lde, onu sevmekten vazge&ccedil;mezler. Biz de İsa&rsquo;yı sevenlerdeniz. Fakat onun &ccedil;armıha gerilmediğini biliriz. Ali&rsquo;nin şehit edildiğini, b&uuml;t&uuml;n İmamlar&rsquo;ın -Hazreti Sahibu&rsquo;z-Zaman&rsquo;a kadar- şehit edildiklerini, insanlık kurbanı H&uuml;seyin&rsquo;in Kerbel&acirc;&rsquo;sını bildiğimiz h&acirc;lde, Sefinet&rsquo;un-Necat&rsquo;ın başına gelen bu olayları, Kehf Suresi&rsquo;nde Hızır ve Musa kıssasında simgeli olarak belirtilen; d&uuml;nya imtihanı sona erinceye kadar, &ldquo;Sefinet&rsquo;un-Necat&rdquo;ın, &ldquo;Kurtuluş Gemisi&rdquo; olan Ehlibeyt&rsquo;in, &ldquo;hasara uğramış&rdquo; g&ouml;r&uuml;nmesi hikmeti ile izah eder ve &ldquo;o cihanda bu cihanda / Ali&rsquo;ye saydılar bizi&rdquo; demeyi, &ldquo;Eşhedu enne Emire&rsquo;l-M&uuml;minine Aliyyen Veliyyullah&rdquo; demeyi s&uuml;rd&uuml;r&uuml;r&uuml;z. Ta ki &ldquo;Necmu&rsquo;s-Sakıb&rdquo; olan T&acirc;rık, zulmeti delip parlayacak olan Sahibu&rsquo;z-Zaman&rsquo;ın zuhuruna kadar!</p>\n\n<p>\n	İzzet, Allah&rsquo;ın, Resul&uuml;&rsquo;n&uuml;n ve &ldquo;m&uuml;minler&rdquo; olarak nitelenen On İki İmam&rsquo;ındır. M&uuml;nafıklar bunu bilmezler. H&uuml;sran da iman edenlere, Salihleri izleyenlere, hakkı ve bu c&uuml;mleden olarak Ali&rsquo;nin vel&acirc;yetini ve Necmu&rsquo;s-Sakıb&rsquo;ın zuhuruna kadar sabrı tavsiye edenlere değil, m&uuml;nafıklaradır.</p>\n\n<p>\n	M&uuml;minler bilirler ki, Kehf Suresi&rsquo;nde &ldquo;iki yetimin hazinesi&rdquo; olarak simgelenen il&acirc;h&icirc; sevginin &ouml;l&uuml;ms&uuml;z değerleri, Mehdi ve Mesih işbirliği ile yery&uuml;z&uuml;n&uuml; kaplayacaktır.</p>\n\n<p>\n	Recep ayı Regaib, Emiru&rsquo;l-M&uuml;minin&rsquo;in doğumu ve Bi&rsquo;set gecelerini ihtiva eden ay idi. Şaban&rsquo;da da İmam H&uuml;seyin&rsquo;in ve Sahibu&rsquo;z-Zaman&rsquo;ın doğum gecelerini kutladık.</p>\n\n<p>\n	Allah, bizi kendisinin vel&acirc;yetinden yansıyan Res&uuml;l&rsquo;&uuml;n&uuml;n, Ali&rsquo;nin ve Ehlibeyt&rsquo;in vel&acirc;yetinden ayırmasın!</p>\n\n<p>\n	&ldquo;Birbirimiz i&ccedil;in dua edelim, sevelim, sevilelim, d&uuml;nya kimseye kalmaz.&rdquo; (Yunus Emre) Kalacak olan il&acirc;h&icirc; sevginin nurudur. Ululuk ve y&uuml;celik ıssı olan Rabbimizin vechidir.</p>\n\n<p>\n	Allahumme Salli Ala Muhammed</p>\n\n<p>\n	Ve&rsquo;l-hamdulillahi Rabbi&rsquo;l-&Acirc;lemin&hellip;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Bakara, 257</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Ş&acirc;r&acirc;, 42</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- bk. C. Subhan&icirc;, Furuğ-i Vel&acirc;yet (Vel&acirc;yet Nur), 1368 H.Ş. s. 39</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Tahr&icirc;m, 4</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- M&acirc;ide, 55</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Nis&acirc;, 58</p>\n	</div>\n</div>','Alisiz Yola Çıkılmaz','','publish','closed','open','','alisiz-yola-cikilmaz','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3248',0,'post','',0),(3249,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p align=\"right\">\n	Mihnaz Şayestefer</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Osmanlı ve Safev&icirc; devletleri arasında teknik ve y&ouml;ntem a&ccedil;ısından birbirine benzeyen bir diğer sanatsal &ouml;zellik de minyat&uuml;rl&uuml; el yazmalarıdır. Bunlar zamanında ya savaş ganimeti olarak ele ge&ccedil;miş veyahut da iki &uuml;lke arasında siyasi hediyeler olarak gidip gelmiştir. G&uuml;n&uuml;m&uuml;zde İstanbul Topkapı Sarayı M&uuml;zesi&rsquo;nde bu dev koleksiyonu g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. &Ouml;te yandan bu koleksiyonda kullanılan teknik ve &uuml;slup başta Şiraz, Herat ve Tebriz sanat okullarının etkisinin ne derece yaygın olduğunu bizlere a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	On altıncı y&uuml;zyılın ikinci yarısında, &ouml;zellikle de 1562-1566 tarihleri arasında ve aynı şekilde Şah Tahmasb&rsquo;a ait &ouml;zel at&ouml;lyelerde bir&ccedil;ok resimli Fars&ccedil;a el yazma eser en g&ouml;rkemli ve şaşalı d&ouml;nemini yaşamıştır.</p>\n\n<p>\n	Osmanlının Kanuni Sultan S&uuml;leymanlı saltanat yıllarında, 1555 tarihinde imzalanan Amasya Antlaşması, her iki devletin uzun yıllar barış halinde yaşamasına olanak tanımış ve o d&ouml;nemde savaş ganimetleri ve diplomatik hediye adıyla minyat&uuml;rl&uuml; Fars&ccedil;a el yazmaları Osmanlı sarayına girmiştir.</p>\n\n<p>\n	Dini tasvirlerde başta Peygamber Efendimiz (s.a.a) ve Masum İmamlar&rsquo;ın (a.s) y&uuml;zlerinin perde ile &ouml;rt&uuml;lmesi, onların ayrı bir nur ile &ouml;n plana &ccedil;ıkartılması ve se&ccedil;ilen konuların Şiiliğin hakkaniyet ve meşruiyetine vurgu yapması, &uuml;zerinde durulmayı ve değerlendirilmeyi bekleyen konular arasındadır.</p>\n\n<p>\n	Bu makalede, Osmanlı ve Safev&icirc; d&ouml;nemlerine ait resimli kitaplar incelenecek, &ouml;te yandan resimlerde Şiilik a&ccedil;ısından farklılık ve benzerlik arz eden y&ouml;nler, d&ouml;nemin siyas&icirc;, din&icirc;, ekonomik ve k&uuml;lt&uuml;rel hayatı g&ouml;z &ouml;n&uuml;ne alınarak mercek altına alınacaktır.</p>\n\n<h3>\n	Giriş</h3>\n\n<p>\n	Safev&icirc;ler d&ouml;neminde kitap &uuml;retilen &ccedil;ok sayıda at&ouml;lye faaliyet g&ouml;stermekteydi. Bu at&ouml;lyelerde &uuml;retilen kitapları resimlerle s&uuml;sleyen bir&ccedil;ok nakkaş da vardı. Resimli kitaplar arasında, İsl&acirc;m resim sanatının en erken &ouml;rneklerini i&ccedil;ermesi bakımından <em>Kelile ve Dimne</em> ayrıcalıklı bir yere sahiptir. Harir&icirc;&rsquo;nin <em>Makamat</em>&rsquo;ı, <em>Kelile ve Dimne </em>kadar tanınmasa da, on &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyıl başlarında bir başyapıt olarak &uuml;ne kavuşmuştu. Fars&ccedil;a yazılmış destan kitaplarının başyapıtı olan Firdevs&icirc;&rsquo;nin <em>Şahnamesi</em> de farklı d&ouml;nemlerde defalarca resimlerle s&uuml;slenmişti. Yine, Fars&ccedil;a bir başyapıt olan ve beş mesneviyi bir araya getiren Nizam&icirc;&rsquo;nin <em>Hamse&rsquo;</em>sinin<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a><em> Şahname</em>&rsquo;den geri kalan bir yanı yoktu: İ&ccedil;indeki şiirler, o d&ouml;nemde artık Safev&icirc; padişahları ve veliahtları tarafından iyiden iyiye himaye edilen nakkaşlarca en az <em>Şahname</em> kadar resimlenmişti.</p>\n\n<p>\n	Aynı d&ouml;nemde sık&ccedil;a resimlenen bir diğer eser ise, &uuml;nl&uuml; İranlı şair Sad&icirc;&rsquo;nin <em>G&uuml;listan </em>ve<em> Bostan</em> adlı &ouml;l&uuml;ms&uuml;z eseridir. Bu eser, nakkaşlara yeni ufuklar a&ccedil;mıştır.</p>\n\n<p>\n	Koleksiyoncular ve sanata destek vermeyi ilke edinmiş zenginler,&nbsp; sanat&ccedil;ıları başta yukarıda s&ouml;z ettiğimiz kitaplar olmak &uuml;zere Fars&ccedil;a yazılmış tarih&icirc; ve edeb&icirc; kitapları resimlemekle g&ouml;revlendiriyorlardı. Orijinali Arap&ccedil;a olan tarih&icirc; veya edeb&icirc; değeri y&uuml;ksek kitaplar ise, s&ouml;zgelimi Taberi&rsquo;n<em>in Tarih&rsquo;</em>i, &ouml;nce Fars&ccedil;aya terc&uuml;me edilir, ardından, tıpkı bu kitabın Paris Ulusal M&uuml;zesi&rsquo;nde bulunan Moğol Kralları ve Peygamberler Tarihi b&ouml;l&uuml;mleri gibi resimlerle s&uuml;slenirdi.</p>\n\n<p>\n	Bunlar dışında, resimlenmek &uuml;zere se&ccedil;ilen kitapların geneli din&icirc; kitaplardı. İran&rsquo;da, İsl&acirc;m dininin kabul&uuml;nden sonra, sanat ve din daima birbiriyle alakalı olmuş, birbirlerinden ayrılmamıştır. Başta H&uuml;lag&ucirc; Han tarafından, merkezi Tebriz olmak &uuml;zere Azerbaycan&#39;da kurulan İlhanlılar (1256-1335) olmak &uuml;zere, Timurlular (1370-1507) ve Safev&icirc;ler (1501-1736) d&ouml;nemlerinde saray ve saray erk&acirc;nı İsl&acirc;m &ouml;ncesinde olduğu gibi sanatla yakından alakadar olmuşlardır. Nitekim Şeyh Fazlullah Hamadan&icirc;&rsquo;nin, peygamberlerin ve padişahların hayat hik&acirc;yelerini tahkiye ettiği <em>C</em><em>amiu&rsquo;t-Tev&acirc;rih</em>&rsquo;i gibi bir dizi kitap İlhanlılar zamanında resimlenmiştir. Ebu Reyhan Birun&icirc;&rsquo;nin, farklı milletlerin takvimlerini, hukuklarını ve dinlerini, matematiksel, astronomik ve tarihsel bilgilerini kronolojik olarak anlattığı, &ccedil;eşitli k&uuml;lt&uuml;r ve medeniyetler arasında karşılaştırmalar yaptığı <em>el-&Acirc;s&acirc;ru&rsquo;l-B&acirc;kiyye ani&#39;l-Kur&ucirc;ni H&acirc;liyye</em> adlı &ouml;nemli eseri de yine bu d&ouml;nemde minyat&uuml;rlerle hayat bulmuştur.</p>\n\n<p>\n	Makalemizde maneviyatın sanata yansıması Şi&icirc;lik &ccedil;er&ccedil;evesinde incelenecektir. İleride g&ouml;r&uuml;leceği gibi makalede resimli kitapların iki t&uuml;r&uuml; &uuml;zerinde odaklanılmıştır. Bunlar, Safev&icirc; ve Osmanlı d&ouml;nemlerinde kaleme alınan <em>Siyer-i Nebi</em>, <em>Hamse-i Nizam&icirc;</em>, ve <em>Şahname-i Firdevs&icirc;</em> gibi Peygamber Efendimiz&rsquo;in (s.a.a) hayatını ele alan resimli kitaplar ile <em>Ravzatu&rsquo;s-Safa</em>, <em>Ravzat&uuml;&rsquo;ş-Ş&uuml;heda</em> ve <em>Hadikat&uuml;&rsquo;s-Suada </em>gibi Masum İmamların (a.s) hayatını konu alan resimli kitaplardır.</p>\n\n<p>\n	İran ve Osmanlı T&uuml;rkleri arasındaki sıkı siyas&icirc;, k&uuml;lt&uuml;rel ve din&icirc; bağlar on altıncı y&uuml;zyıldan on sekizinci y&uuml;zyıla kadar olduk&ccedil;a gelişmiş ve bu nedenle minyat&uuml;rlerdeki dini kavramlar bu iki &uuml;lkede birbiriyle aynı &ouml;l&ccedil;&uuml;de b&uuml;y&uuml;me ve gelişme g&ouml;stermiştir. Aslına bakılacak olursa, İran&rsquo;da Safev&icirc;ler d&ouml;neminde başlayan İsl&acirc;m&icirc; resim &ccedil;alışmaları, Osmanlı&rsquo;da saray i&ccedil;i resim ve minyat&uuml;r &ccedil;alışmalarıyla aynı tarihlere rastlamaktadır. Bu y&uuml;zden her ikisinde de resim sanatı birbiriyle olduk&ccedil;a ilintilidir ve b&uuml;y&uuml;k benzerlikler g&ouml;stermektedir.</p>\n\n<p>\n	Birbiri ile komşu olan bu iki imparatorluğun sınırları sanat&ccedil;ı ve bilim adamları i&ccedil;in her daim a&ccedil;ıktı. &Ouml;te yandan Osmanlı ve İranlıların saray dillerinin de ortak olması bu konuda bir hayli kolaylık sağlamaktaydı. Ayrıca Osmanlılar, yetenekli İranlı şair, yazar ve sanat&ccedil;ıları cezbetmek i&ccedil;in olduk&ccedil;a &ccedil;aba harcamaktaydılar. Safev&icirc;lerin siyas&icirc; a&ccedil;ıdan huzursuz, istikrarsız ve &ccedil;alkantılı d&ouml;nemlerinde Osmanlılar, bir&ccedil;ok İranlı sanat&ccedil;ıyı himayeleri altına almış, kendilerine ait at&ouml;lyelerde &ccedil;alışma imk&acirc;nı sağlayacaklarını vaat ederek onları bu topraklara davet etmişlerdir. Bu sanat&ccedil;ılar, yetenekleri ile birlikte, ellerinde bulunan bir&ccedil;ok resimli el yazması eseri de Osmanlı topraklarına sokmuşlardır. İşte bu y&uuml;zden biz, Osmanlı ve Safev&icirc; sanat at&ouml;lyelerinde &uuml;retilen eserlerde, eserleri birbirlerinden ayırt etmeyi g&uuml;&ccedil;leştirecek denli b&uuml;y&uuml;k benzerlikler g&ouml;rmekteyiz. Bunun nedenlerini ise şu şekilde sıralayabiliriz; &ouml;ncelikle muhtemelen bu el yazması eserlerin sanat&ccedil;ıları aynı kişilerdir ve ikinci olarak da bu &uuml;lkelerin sanat&ccedil;ıları orijinal n&uuml;shaları bir diğer &uuml;lkeye ge&ccedil;meden &ouml;nce &ccedil;oğaltıp kendileriyle beraber g&ouml;t&uuml;rm&uuml;şlerdir. Bu benzerlikler din&icirc; eserler bağlamında da inceleme altına alınabilir. Hatta bunun da &ouml;tesinde, sanat&ccedil;ıların ortak konular se&ccedil;ip resimlediklerini bile s&ouml;yleyebiliriz. Biz makalemizde, İran&rsquo;da &uuml;retilen resimli kitapların yanı sıra Osmanlı&rsquo;da &uuml;retilen resimli kitaplarda yer alan minyat&uuml;rlerden &ouml;rneklerle bu konu &uuml;zerinde duracağız.</p>\n\n<p>\n	Ama &ouml;nce, Safev&icirc;ler&rsquo;de ve Osmanlılar&rsquo;da, sanatı destekleyen iktidar sahiplerini, sanat&ccedil;ılarını ve sıklıkla resimlenen eserler &ccedil;er&ccedil;evesinde o d&ouml;nemde sanatın konumunu inceleyeceğiz.</p>\n\n<h2>\n	Safev&icirc;ler&rsquo;de Sanatın Yeri</h2>\n\n<p>\n	Safev&icirc;ler&rsquo;de Şah Tahmasb (1514-1576) ve Şah Abbas&rsquo;ın (1587-1629) saltanatı sırasında k&uuml;lt&uuml;rel hayat ve &ouml;zellikle de bilgi ve sanat g&ouml;zle g&ouml;r&uuml;l&uuml;r bir şekilde gelişmişti. Bu k&uuml;lt&uuml;rel gelişmeleri de kısaca resim, minyat&uuml;r, hat, mimari, tarih ve İsl&acirc;m ilimleri olarak sıralayabiliriz. Tarih&ccedil;iler, erken d&ouml;nem Safev&icirc; h&uuml;k&uuml;metinde sanatın gelişmesini, bir taraftan Şah Tahmasb ve Şah Abbas&rsquo;ın sanata karşı c&ouml;mert ve sanat&ccedil;ıları da her daim teşvik etmelerine ve diğer taraftan da onların birer şair, sanat&ccedil;ı, araştırmacı yani kısaca sanata karşı bir hayli meyilli olmalarına bağlarlar. Behzad, Aga Mirk, Sultan Muhammed, Muzaffer Ali ve Rıza Abbas gibi d&ouml;nemin en b&uuml;y&uuml;k minyat&uuml;r ustaları bu sanat at&ouml;lyelerinde g&ouml;rev yapmaktaydılar.</p>\n\n<p>\n	Safev&icirc; h&uuml;k&uuml;mdarları, ger&ccedil;ekten de edebi ve bilim eserlerini s&uuml;sleme konusunda sanat&ccedil;ıları olduk&ccedil;a iyi teşvik etmekteydiler. İlk d&ouml;nem İsl&acirc;m b&uuml;y&uuml;klerinin biyografilerinin ve İsl&acirc;m hik&acirc;yelerinin kaleme alınması reva&ccedil;ta olmasına rağmen bu konu Safev&icirc; Şahları d&ouml;neminde daha da arttı. Bu d&ouml;nemde Reşideddin Fazlullah&rsquo;ın <em>Camiu&rsquo;t-Tev&acirc;rih&rsquo;</em>i, Feriuddin Attar&rsquo;ın <em>Tezkiretu&rsquo;l-Evliya&rsquo;</em>sı, Se&rsquo;alebi&rsquo;nin <em>Kısasu&rsquo;l-Enbiya&rsquo;</em>sı, Nasrulmeal&icirc;&rsquo;nin <em>Kelile ve Dimne&rsquo;</em>si ve Cami&rsquo;nin <em>Hiretu&rsquo;l-Ebrar&rsquo;</em>ı gibi eski yazmaların kopyalanıp yeniden yazılmasına ağırlık verilmişti. Bu kitaplarda Peygamber Efendimiz&rsquo;in (s.a.a) ve Ehlibeyt İmamları&rsquo;nın (s.a) y&uuml;zleri &ouml;rt&uuml;lmeksizin a&ccedil;ık&ccedil;a resimlenmiştir. Ancak 9. ve 10. y&uuml;zyıldan sonra hem Osmanlı hem de İran minyat&uuml;rlerinde, Nizam&icirc;&rsquo;nin <em>Hamse</em>&rsquo;si, Şah Tahmasb&rsquo;ın <em>Şahname</em>&rsquo;si, Mirhond&rsquo;un <em>Ravzat&uuml;&#39;s-Safa</em>&rsquo;sı ve Vaiz K&acirc;şifi&rsquo;nin <em>Ravzat&uuml;&rsquo;ş-Ş&uuml;heda</em>&rsquo;sı gibi eserlerde, Hz. Peygamber&rsquo;in y&uuml;z&uuml; ya perdelenmiş ya da başının etrafı haleyle kaplanmıştır.</p>\n\n<p>\n	Safev&icirc; İmparatorluğunda sanat, Şah Tahmasb ile altın &ccedil;ağını yaşamış ve zirveye ulaşmıştır. Bunun sebebi de hem saray erk&acirc;nının sanata olan &ouml;zel ilgi ve alakaları hem de bunun bir gelenek olarak kabul g&ouml;r&uuml;l&uuml;p, sanatın daha sonraki hanedan &uuml;yeleri arasında saygı g&ouml;rmesiydi. Aslında Safev&icirc; hanedanlığının tarihini, İran&rsquo;da sanatın gelişim tarihi olarak adlandırabiliriz. Bunun nedeni ise o coğrafyada iktisadi, siyasi ve sosyal olayların olduk&ccedil;a canlı ve iz bırakır nitelikte olmasından kaynaklanmaktadır. Biz de bu y&uuml;zden sanatın gelişim evrelerini bu olaylarla birlikte ele alıp, inceleyeceğiz.</p>\n\n<h2>\n	Osmanlı T&uuml;rkleri D&ouml;neminde Sanatın Yeri</h2>\n\n<p>\n	Osmanlı Devleti, on &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın son demlerinde İsl&acirc;m toprakları i&ccedil;erisinde k&uuml;&ccedil;&uuml;k bir beylik olarak ortaya &ccedil;ıkmıştı. Kısa bir s&uuml;re sonra etraf b&ouml;lgeleri, başta eski Bizans&rsquo;a ait Anadolu ve Balkanlardaki toprakları kendi kontrol&uuml; altına almayı başarmış ve 1500&rsquo;l&uuml; yılların ortalarında Arapların yaşadıkları toprakları da kendi b&uuml;nyesine katmıştı. İşte Osmanlı İmparatorluğu bu şekilde İsl&acirc;m d&uuml;nyasının en değerli devletlerinden biri oluvermişti.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Yavuz Sultan Selim (1470-1520) d&ouml;neminde Osmanlı ordusu 23 Ağustos 1514&#39;te, g&uuml;n&uuml;m&uuml;zde İran sınırları i&ccedil;inde bulunan Maku şehrine bağlı &Ccedil;aldıran Ovası&#39;nda Şah İsmail&rsquo;in komutanlığını yaptığı Safev&icirc;lere karşı ger&ccedil;ekleştirilen &Ccedil;aldıran Meydan Muharebesi&rsquo;ni kazandı. Bu savaş artık, Şah İsmail&rsquo;in ilk yenilgisi olarak tarih sayfalarında yer bulacaktı. I. Selim, Safev&icirc;lerin başkenti Tebriz&rsquo;i kuşattıktan sonra şehirde bulunan bir&ccedil;ok ressam, hattat, tezhib ustası, cilt&ccedil;i, mimar, yazar ve bilgini kendi himayesinde Osmanlı payitahtı İstanbul&rsquo;a getirdi. Bu şekilde Osmanlı sanatında iyiden iyiye İran renkleri h&acirc;kim olmaya başladı. Daha &ouml;nceki d&ouml;nemlerde var olan Osmanlı sanatları da resim, yaratıcılık ve tasarım a&ccedil;ısından bu d&ouml;nemle birlikte ger&ccedil;ek bir İran taklit&ccedil;iliğine d&ouml;n&uuml;şm&uuml;ş oluyordu. Elbette yeri gelmişken belirtilmesi gereken bir konu da; Osmanlının bu taklit ve esinlenme d&ouml;neminin ardından kendine &ouml;zg&uuml; bir sanat d&uuml;nyasına sahip olduğu ve bu şekilde &ouml;zel teknik ve y&ouml;ntemlerle rakipsiz bir konuma geldiğidir.</p>\n\n<p>\n	1520 yılında, I. Selim&#39;in ardından tahta &ccedil;ıkan ve en uzun soluklu Osmanlı padişahı olma unvanını taşıyan Kanuni Sultan S&uuml;leyman (1494-1566), ordusunun olduk&ccedil;a g&uuml;&ccedil;l&uuml; olması ve kazandığı zaferlerle rahatlayan imparatorluk i&ccedil;erisinde sanat ve mimariye &ouml;zel imtiyazlar getirmiştir. Elbette bu d&ouml;nemde vuku bulan sanatsal gelişmeler daha sonraki halefleriyle kıyaslanamayacak derece zayıftır. Artık bu d&ouml;nemde Kanuni Sultan S&uuml;leyman&rsquo;ın sarayı, İran şahlarından Şahruh ve Şah Tahmasb ile kıyaslanabilir konuma gelmiştir.</p>\n\n<p>\n	Kanuni Sultan S&uuml;leyman, sanatı en &ccedil;ok destekleyen padişah olarak tanınmakta ve hatta sarayında y&uuml;zlerce sanat&ccedil;ı i&ccedil;in &ccedil;alışma imk&acirc;nları sunmaktaydı. Sanat&ccedil;ılar da bu at&ouml;lyelerde yeni konu ve teknikler &uuml;zerinde denemeler yapıyor ve buluşlarını Osmanlının sanat gelişimi adına kayda ge&ccedil;iriyorlardı. Bu da Osmanlı İmparatorluğu h&acirc;kimiyeti altında bulunan topraklarda yayılarak artıyordu. O d&ouml;nemde Kanuni Sultan S&uuml;leyman, sanat&ccedil;ı ve mimarların daha iyi hizmet ve randıman verebilmeleri i&ccedil;in olduk&ccedil;a iyi olanaklar sunmuştu. &Ouml;te yandan merkezi idari yapılar arasında en &ccedil;ok istihdam edilen b&ouml;l&uuml;m g&uuml;zel sanatlar &uuml;zerine oluyordu. Bu idari merkezlere saltanat sanat evleri denilmekteydi. Bu merkezler ilk &ouml;nceleri el yazma kitapların s&uuml;slenme ve minyat&uuml;rlerle bezenmesi i&ccedil;in kullanılırken daha sonraki d&ouml;nemlerde fonksiyonları arttırılmış ve mimari dekorasyon başta olmak &uuml;zere metal işleme, dokuma ve seramik gibi faaliyetler i&ccedil;in de kullanılmıştır.</p>\n\n<p>\n	Aslında T&uuml;rkiye&rsquo;de minyat&uuml;r sanatı tarihi pek fazla bilinmemektedir. İşin k&ouml;t&uuml; tarafı da araştırmacılar tarafından şimdiye kadar bu konuya dair İstanbul&rsquo;un saygın ve zengin k&uuml;t&uuml;phanelerinin yeterince incelenmemiş olmasıdır. Yazılı kaynaklara g&ouml;re İranlı ve Avrupalı sanat&ccedil;ılar T&uuml;rk sultanlarının himayesinde &ccedil;alışmaktaydılar. İstanbul&rsquo;da Kanuni Sultan S&uuml;leyman d&ouml;neminin ekol yaratan &uuml;nl&uuml; nakkaşların başında Şah Kulu gelmekteydi. 1520 ile 1556 yılları arasında otuz altı yıl Osmanlı sarayı i&ccedil;in &ccedil;alışan Tebrizli ressam Şah Kulu&rsquo;nun Osmanlı sanatının klasik &ccedil;ağına azımsanmayacak derecede katkıda bulunduğu s&ouml;ylenebilir. Velican da, Şah Kulu gibi Osmanlı topraklarına Tebriz&rsquo;den gelmedir. On altıncı y&uuml;zyılın ikinci yarısında, yaklaşık olarak 1582 ile 1600 yılları arasında saray i&ccedil;in &ouml;nemli eserler yapmıştır.</p>\n\n<p>\n	Safev&icirc; Sarayının portre sanat&ccedil;ısı Siyavuş&rsquo;un &ouml;ğrencisi olan Veli Can, g&uuml;zel ve narin kalem &ccedil;alışmaları ile tarih&ccedil;ilerin takdirini toplamıştır. Veli Can&rsquo;ın yaptığı eserlerden bir kısmı Paris Ulusal M&uuml;zesi&rsquo;nde ve Washington&#39;da bulunan Freer Gallery of Art&rsquo;da sergilenmektedir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> Osmanlı sarayında &ccedil;alışan bir diğer sanat&ccedil;ı da Ahmet Musa ya da bir başka adıyla Mehmet Kara Kalem&rsquo;dir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	İranlı sanat&ccedil;ılar, Osmanlı sarayında el yazma eserlerin g&ouml;rselleştirilmesi &uuml;zerine &ccedil;alışmaktaydılar. İranlı minyat&uuml;r sanat&ccedil;ıları tarafından yapılan enfes ve paha bi&ccedil;ilmez bir başyapıt olarak sayılabilecek <em>Siyer-i Nebi</em> bu eserler arasındadır. Ayrıca bu kitabın minyat&uuml;rleri İran sanatının en m&uuml;kemmel taklidi olarak kayda ge&ccedil;mektedir. Osmanlı minyat&uuml;rlerinde bunca benzerliğe rağmen yine de ayrıştırıcı bazı noktalar bulunmaktadır. Bunlara &ouml;rnek vermek gerekirse; &ccedil;izimlerdeki şahısların giydikleri elbiseler ve başlarındaki sarıkların şekil veya b&uuml;y&uuml;kl&uuml;ğ&uuml; İran ve Osmanlı minyat&uuml;rleri arasındaki ayrıştırıcı farklar olarak sayılabilir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> &Ouml;te yandan Peygamber Efendimizin m&uuml;barek y&uuml;zleri etrafındaki nurdan halka veya beyaz perde ve pe&ccedil;e de minyat&uuml;r&uuml;n bir İran eseri olduğunu g&ouml;sterir.</p>\n\n<h2>\n	Safeviler &Ouml;ncesi Bilinen El Yazmalarının İncelenmesi</h2>\n\n<p>\n	Bug&uuml;n g&uuml;n&uuml;m&uuml;ze kadar ulaşan Reşideddin Fazlullah&rsquo;ın kaleme aldığı ve Hz. Nebi&rsquo;nin (s.a.a) tasvir edildiği en eski yazma eser olan <em>Cami&uuml;&rsquo;t-Tevarih</em> Birleşik Krallıklar&rsquo;da Edinburgh &Uuml;niversitesi K&uuml;t&uuml;phanesi&rsquo;nde bulunmaktadır.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a> Bu el yazma eser aynı zamanda kendi t&uuml;r&uuml;n&uuml;n en g&uuml;zel &ouml;rneğidir.</p>\n\n<p>\n	1247 tarihinde doğan <em>Cami&uuml;&rsquo;t-Tevarih&rsquo;</em>in yazarı Reșideddin Fazlullah Hamedani, d&ouml;nemin h&uuml;k&uuml;mdarı Gazan Han&rsquo;ın sarayında vezir ve tarih&ccedil;i olarak g&ouml;rev yapmaktaydı. Gazan Han&rsquo;ın veliahtı Olcaytu, Reșideddin Fazlullah&rsquo;ı Peygamber&rsquo;in (s.a.a) hayatı da d&acirc;hil olmak &uuml;zere genel d&uuml;nya tarihini yazması i&ccedil;in g&ouml;revlendirir. <em>Cami&uuml;&rsquo;t-Tevarih&rsquo;</em>in konuları Hz. &Acirc;dem (a.s), Hz. Musa (a.s) ve Hz. İsa (a.s) ile başlar ve daha sonra İsl&acirc;m &ouml;ncesi Pers h&uuml;k&uuml;mdarlarıyla devam eder ve İlhanlı Devleti&#39;nin 9. h&uuml;k&uuml;mdarı Ebu Said Bahadır Han&rsquo;a (1305-1335) kadar uzar.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a> Bu eserde Allah Resul&uuml; (s.a.a) ince ve &ccedil;evik bir bedene sahip olarak resmedilmiştir. Bu da muhtemelen sanat&ccedil;ının Peygamber Efendimizin (s.a.a) y&uuml;klendiği bu zor g&ouml;revi kendince canlandırdığı şekilde anlatmak istemesinden kaynaklanmıştır.</p>\n\n<p>\n	Edinburgh &Uuml;niversite K&uuml;t&uuml;phanesinde 151 sayfası bulunan bu eserde Nebi Muhammed&rsquo;e (s.a.a) dair altı minyat&uuml;r bulunmaktadır. Bu &ccedil;izimlerin hepsinde de Peygamberin m&uuml;barek başları etrafında halka şeklinde nur bulunmaktadır. Allah Resul&uuml;n&uuml;n (s.a.a) &ccedil;izimlerinin yer aldığı ve bug&uuml;n Paris Ulusal M&uuml;zesinde bulunan bir başka kitap da <em>Kısasu&rsquo;l-Enbiya&rsquo;</em>dır.</p>\n\n<p>\n	Bir sonraki el yazması eser Biruni&rsquo;nin <em>el-&Acirc;s&acirc;ru&#39;l-B&acirc;kiyye ani&#39;l-Kur&ucirc;ni H&acirc;liyye&rsquo;</em>sidir. G&ouml;r&uuml;nen o ki bu eser Moğol h&uuml;k&uuml;mdarı Olcaytu&rsquo;nun destekleriyle tasvir edilmiştir. Arap&ccedil;a olan bu eser aynı zamanda Hz. Nebi&rsquo;nin (s.a.a) bir dizi minyat&uuml;r&uuml;n&uuml; de i&ccedil;ermektedir. David James&rsquo;e g&ouml;re<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a> <em>el-&Acirc;s&acirc;ru&rsquo;l-B&acirc;kiyye </em>adlı eserde ne basıldığı yere ne de ilk sahibinin kim olduğuna dair hi&ccedil;bir bilgi bulunmamaktadır. Ama i&ccedil;erisinde yer alan minyat&uuml;rlerin stili eserin on &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyıl başlarına yani o d&ouml;nemde Mavera&uuml;nnehr ve İran&rsquo;da h&uuml;k&uuml;m s&uuml;ren İlhanlılar zamanında reva&ccedil;ta olan o nefis Kuran-ı Kerim s&uuml;slemeleriyle ilintili olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	<em>El-&Acirc;s&acirc;ri&#39;l-B&acirc;kiyye&rsquo;</em>de Gadir-i Hum&rsquo;u tasvir eden bir minyat&uuml;rde Allah Resul&uuml;&rsquo;n&uuml;n y&uuml;z&uuml;nde ne bir pe&ccedil;e ne de &ccedil;ehresini &ccedil;evreleyen bir nur vardır. Minyat&uuml;r incelendiğinde orada bulunan &uuml;&ccedil; kişinin nurdan halkalar ile resmedildiği g&ouml;r&uuml;lmektedir, ama konu Gadir-i Hum gibi hassas bir konu olduğu i&ccedil;in Hz. Ali hem uzun boylu ve diğerlerine nazaran daha belirgin hem de y&uuml;z &ccedil;evresinin nuru daha fazla &ccedil;izilmiştir. Bu da bu kitabın resimlendiği d&ouml;nemde, hangi ideolojinin baskın olduğunu yansıtmaktadır.</p>\n\n<h2>\n	Safev&icirc; D&ouml;nemi Resimli El Yazmaları</h2>\n\n<p>\n	Şah Tahmasb&rsquo;ın saltanatı d&ouml;neminde &ccedil;eşitli kitap s&uuml;sleme teknik ve becerileri olağan&uuml;st&uuml; bir seviyeye ulaşmıştı. Aslına bakılacak olunursa bu konu şu ger&ccedil;eğe işaret etmektedir; Şah Tahmasb, sanatın en b&uuml;y&uuml;k destek&ccedil;isi gibi g&ouml;r&uuml;nmekteydi ama işin aslı kendi gen&ccedil;lik yıllarında resme dair her şeye olduk&ccedil;a ilgi duyması ve saatlerce bu konular &uuml;zerinde araştırmalar yapmasına dayanmaktaydı. Sanata olan bu ilgisinin yanı sıra Şii mezhebinin yayılması adına da olduk&ccedil;a &ccedil;aba harcamaktaydı ve zaten dikkat edilecek olunursa Şiiliğe dair neredeyse t&uuml;m resimli eserler o d&ouml;nemden g&uuml;n&uuml;m&uuml;ze ulaşmıştır. Kendisine ait olan Şahname&rsquo;yi de bu konuya &ouml;rnek olarak g&ouml;sterebiliriz. Bu el yazmasında yer alan &ccedil;izimlerden birisini Şii Gemisi adlı&nbsp; Peygamber Efendimiz (s.a.a), Hz. Ali (a.s) ve Hz. H&uuml;seyin&rsquo;in (a.s) i&ccedil;inde bulunduğu bir gemi oluşturmaktadır. Firdevsi&rsquo;nin deyişine g&ouml;re; d&uuml;nya dinlerine mensup yetmiş farklı şair vardır. O u&ccedil;suz bucaksız denizde dev dalgalara kapılırlar ve ancak onların i&ccedil;erisinden sahile g&uuml;venli bir şekilde ulaşan yalnızca Şii mezhebi mensuplarıdır. Burada Allah Resul&uuml; (s.a.a), Hz. Ali (a.s) ve Hz. H&uuml;seyin&rsquo;in (a.s) y&uuml;zleri nurlu bir halka ile &ccedil;evrilidir. Başlarındaki sarıkları Şah Tahmasb ve Şah İsmail d&ouml;nemi geleneklerinde kullanılan &uuml;slubu andırmaktadır. Peygamber Efendimiz (s.a.a) ve Hz. Ali (a.s) geminin en &uuml;st katında, İmam Hasan (a.s) ve İmam H&uuml;seyin (a.s) biri sağda ve bir diğeri de solda olmak &uuml;zere ayakta tasvir edilmişlerdir. Minyat&uuml;r&uuml;n sağ tarafında parıldayan yıldızı İsl&acirc;m dini olarak değerlendirip, d&uuml;nya hayatı olarak anlatılan koyu g&ouml;ky&uuml;z&uuml;n&uuml; aydınlattığını g&ouml;rmekteyiz. Bu resim, Şah Tahmasb&rsquo;ın muasırı olan Sultan Muhammed&rsquo;in oğlu Mirza Ali&rsquo;ye aittir.</p>\n\n<p>\n	Mira&ccedil; ya da Peygamber Efendimizin (s.a.a) g&ouml;ky&uuml;z&uuml;ne ruhani gezisi de sanat&ccedil;ıların, &uuml;zerinde bir hayli durdukları konulardan birisidir. Bug&uuml;n Britanya M&uuml;zesinde bulunan ve Nizami&rsquo;ye ait olan el yazması eser i&ccedil;erisinde yer alan meşhur mira&ccedil; minyat&uuml;rleri 1500&rsquo;l&uuml; yılların ikinci yarısında Şah Tahmasb d&ouml;neminde tasvir edilmiştir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a> &Ouml;te yandan Arnold<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> da bu minyat&uuml;rleri olduk&ccedil;a detaylı ve dikkatlice inceleyip, yorumlamıştır. O karanlık g&ouml;ky&uuml;z&uuml;nde Muhammed Nebi (s.a.a) cennete doğru yol almaktadır. Başı insanı andıran ama v&uuml;cudu kısrağa benzeyen Burak isimli at &uuml;zerinde y&uuml;kselmektedir. Karşısında duran Cebrail ise O&rsquo;na kılavuzluk etmektedir. Başka bir melek, elinde nurani ışıklar sa&ccedil;an altın bir kandil ile yanında ve bir diğer melek ise elinde parıldayan misk kadehi ile Peygamber&rsquo;in (s.a.a) peşi sıra gelmektedir. &Uuml;stte yer alan ve ellerinde bulunan k&acirc;selerden inci ve yakutlar boşalttıkları g&ouml;r&uuml;len meleklerin yanı sıra başka bir melek grubunun da ellerinde Kuran-ı Kerim, o bilindik yeşil elbise ve ta&ccedil; gibi hediyelerle g&ouml;kten aşağı doğru indikleri g&ouml;r&uuml;lmektedir. Diğer melekler de ellerinde meyve ve birbirinden farklı k&acirc;seleri sunarken tasvir edilmişlerdir.</p>\n\n<p>\n	Bu el yazma eserin tarzı, tasarımdaki derin zarafet, dekoratifteki zenginlik ve teknik arıtma gibi &ouml;zelliklere sahiptir. Şekillendirilmiş bedenler genellikle &ccedil;ok detaylı, olağan&uuml;st&uuml; bir &ouml;zenle Şah Tahmasb sarayının yaratıcılığı olarak tarih sayfalarında yer bulur.</p>\n\n<p>\n	Her daim değişik d&ouml;nemlerde olsa da İranlı bir&ccedil;ok sanat&ccedil;ı i&ccedil;in pop&uuml;lerliğini yitirmeyen bir konu olan Peygamber&rsquo;in (s.a.a) mira&ccedil; meselesi, birbirinden farklı d&ouml;nemlerde &ouml;zel ilgi ile karşılanmıştır. Şimdi burada 1579 senesi Tebriz ya da Kazvin ekol&uuml;ne ait olduğu varsayılan Hz. Peygamberin (s.a.a) miracı &uuml;zerinde durmak istiyoruz. (IV. tasvir) Allah Resul&uuml; (s.a.a) Burak olarak bilinen merkebin &uuml;zerinde y&uuml;z&uuml; pe&ccedil;e ile &ouml;rt&uuml;l&uuml; bir vaziyette cennete doğru ilerlerken tasvir ediliyor.</p>\n\n<p>\n	Mira&ccedil; konulu minyat&uuml;r&uuml;n sol &uuml;st kısmında yer alan Aslan karakteri bu eseri diğer benzerlerinden ayrıcalıklı kılan &ouml;zelliklerinin başında gelmektedir. Aslan, Hz. Ali&rsquo;yi (a.s) temsil etmekte ve bilindiği &uuml;zere Ehlibeyt mektebi takip&ccedil;ileri o hazrete aslan lakabını uygun g&ouml;rm&uuml;şlerdir. Peygamberin (s.a.a) sağ elinde bulunan ve aslanın bulunduğu y&ouml;ne doğru uzatılan y&uuml;z&uuml;k de b&uuml;y&uuml;k bir ihtimalle Resul&rsquo;den (s.a.a) sonra hilafet ve imametin kimde olacağına işarettir.</p>\n\n<p>\n	Şeyh M&uuml;fid<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> kendi kitabında ş&ouml;yle yazar; Allah Resul&uuml; (s.a.a) son hastalığı sırasında Hz. Ali&rsquo;yi (a.s) yanına &ccedil;ağırır ve ona ş&ouml;yle buyurur; <em>&ldquo;Acaba benim sorumluluklarımı &uuml;stlenip, dinimi ayakta tutabilir ve ailemi (Ehlibeytimi) koruyup, g&ouml;zetebilir misin?&rdquo; </em>Nebi Muhammed (s.a.a) Hz. Ali&rsquo;den aldığı olumlu cevap &uuml;zerine parmağındaki y&uuml;z&uuml;ğ&uuml; &ccedil;ıkartıp, Ali&rsquo;ye (a.s) hediye eder. Tasvirdeki y&uuml;z&uuml;k de bu olaya bir işaret olarak kabul g&ouml;rmektedir.</p>\n\n<p>\n	&Ouml;te yandan meleğin elinde tuttuğu yeşil renkli bayrak İsl&acirc;m&rsquo;ı ve bir diğer meleğin elinde bulunan parlak kandil de Y&uuml;ce Allah&rsquo;ın kendi nurunu Resul&uuml;ne (s.a.a) verdiği şeklinde yorumlanabilir. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki, cami kandillerinde yazılı olan Nur suresinin 35. ayet-i kerimesi de<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> bu konuya temas etmektedir.</p>\n\n<p>\n	Bir sonraki el yazması n&uuml;sha da; on beşinci y&uuml;zyılın en iyi Fars şairlerinden Nureddin Abdurrahman Cami&#39;nin kaleme aldığı <em>Silsilet&uuml;&#39;z Zeheb&rsquo;</em>tir. G&ouml;r&uuml;n&uuml;ş&uuml; itibarıyla Tebriz ekol&uuml;n&uuml; andıran 1578 tarihli bu eserde İmam Zeynelabidin&rsquo;in (a.s) K&acirc;be&rsquo;yi ziyareti tasvir edilmiştir. (V. tasvir). Kaynaklarda ge&ccedil;en hik&acirc;yeye g&ouml;re onuncu Emevi halifesi olan ve hac ziyareti i&ccedil;in K&acirc;be&rsquo;ye gelen Hişam b. Abd&uuml;lmelik, aşırı kalabalık y&uuml;z&uuml;nden K&acirc;be duvarlarına bir t&uuml;rl&uuml; ulaşamıyor. Tam o esnada kalabalığın bir anda ikiye ayrıldığını, İmam Zeynelabidin&rsquo;in (a.s) a&ccedil;ılan bu yoldan K&acirc;be&rsquo;ye ilerleyerek y&uuml;z s&uuml;rd&uuml;ğ&uuml;n&uuml; ve dualar ettiğini şaşkınlıkla izleyen Hişam, İmam Seccad&rsquo;ı (a.s) tanımıyor. Bunca kalabalığın kendisine yol a&ccedil;arak Allah evine rahat&ccedil;a ulaşmasını sağladığı bu insanı merak ederek yanındakilere; <em>&ldquo;Ben Ben-i &Uuml;meyye halifesi oğluyum ve ben bu ziyaretten mahrum kalmışken bu adam da kimdir?!&rdquo;</em> diye sorar. Adı Ferazdak olan Şam diyarından bir şair ona d&ouml;ner ve İmam Zeynelabidin&rsquo;i (a.s) İmam H&uuml;seyin&rsquo;in (as) en sevdiği insan olarak tanıtır ve hemen ardından bir kaside okumaya başlar. Bunun &uuml;zerine Hişam bir hayli sinirlenir ve askerlerine Şamlı şairi hapse atmalarını emreder. Ferazdak şiirinde İmam&rsquo;ı yery&uuml;z&uuml;nde yaşayan en iyi insan, t&uuml;m hata ve g&uuml;nahlardan arı bir masum ve Ali (a.s) soyunun yeg&acirc;ne temsilcisi olarak vasfetmiştir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	Molla Cami&rsquo;nin yedi mesneviden meydana gelen <em>Heft Ureng&rsquo;</em>inde yer alan İmam Zeynelabidin&rsquo;in (a.s) tasvir edildiği bir diğer benzer minyat&uuml;r de Oxford&rsquo;un Bodleian K&uuml;t&uuml;phanesinde yer almaktadır. Bu iki minyat&uuml;r İmam Seccad&rsquo;ın (a.s) hem o d&ouml;nemde hem de Ehlibeyt&rsquo;e (a.s) olan alakaları ile tanınan Timurlar d&ouml;nemi ve sonrasında insanların zihninde y&uuml;ce ve değerli bir insan olarak yer etmesinde etkili olmuştur. İşin &ouml;z&uuml; İmam Zeynelabidin (a.s) İmam H&uuml;seyin&rsquo;in şehadetinin en b&uuml;y&uuml;k sembollerindendir. &Ccedil;&uuml;nk&uuml; yaşanan olayları hakkıyla idrak eden insanlar, İmam Seccad&rsquo;ı (as) d&uuml;ş&uuml;nd&uuml;klerinde ister istemez Ali oğlu H&uuml;seyin&rsquo;i (a.s) hatırlamaktadırlar.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde Kahire M&uuml;zesinde sergilenen 1627 senesi Safev&icirc; d&ouml;nemi eserlerinden birisi olan Mirhond&rsquo;un <em>Revzat&uuml;&#39;s-Safa</em> adlı eseri de &ouml;nemli el yazmalarından biridir. Bu eser I. Şah Abbas&rsquo;ın &ouml;zel emir ve teşvikleriyle resmedilip, konularına uygun minyat&uuml;rlerle bezenmiştir. Safev&icirc;ler d&ouml;nemi adına bu eserin kendine &ouml;zg&uuml; bir yorum ve tarzı olduğunu s&ouml;yleyebiliriz. Adı ge&ccedil;en bu el yazması aynı Reşideddin Fazlullah Hamedani&rsquo;nin kaleme aldığı eser gibi d&uuml;nya tarihi kitapları kategorisinde yer almaktadır. Bu eserin minyat&uuml;rleri, kitap i&ccedil;erisinde ge&ccedil;en olayları birebir anlatmaktadır.</p>\n\n<p>\n	Bu kitap i&ccedil;erisinde en &ccedil;ok dikkat &ccedil;eken minyat&uuml;r, K&acirc;be&rsquo;deki putların alaşağı edilmesi ve Peygamberin (s.a.a) Veda Haccı d&ouml;n&uuml;ş&uuml; Gadir-i Hum&rsquo;da Hz. Ali&rsquo;yi kendisinden sonra İsl&acirc;m dininin yeg&acirc;ne &ouml;nderi olarak atamasının tasviridir. Bu bahsi ge&ccedil;en iki minyat&uuml;r, konumuzla alakalı olduğundan &uuml;zerinde durulup, incelenecektir.</p>\n\n<p>\n	İlk minyat&uuml;rde (VI. tasvir) Ali (a.s) Peygamber Efendimizin (s.a.a) omuzlarına &ccedil;ıkmış ve K&acirc;be putlarını kırmakla meşgulken &ccedil;izilmiştir. Bu vakıa Allah Resul&uuml;n&uuml;n (s.a.a) 1 Ocak 630 senesinde Mekke&rsquo;ye resmi olarak d&ouml;n&uuml;ş&uuml;n&uuml; anlatmaktadır. Muhammed Nebi (s.a.a) bu seferinde K&acirc;be putlarının kırılıp, yok edilmesi emrini vermişti. Cahiliye d&ouml;nemi Araplarınca savaş ve yağmur tanrısı olarak tapınılan en b&uuml;y&uuml;k put olan Hubel, K&acirc;be&rsquo;nin en &uuml;st kısmında yer almaktaydı. Akik taşından ve hemen hemen bir insan b&uuml;y&uuml;kl&uuml;ğ&uuml;nde olan bu putun yıkılması i&ccedil;in Peygamber (s.a.a) Ali&rsquo;ye (a.s) omuzlarına &ccedil;ıkıp, aşağı atmasını emretmişti. Bu minyat&uuml;rde Hz. Ali&rsquo;nin (a.s) o m&uuml;barek omuzlar &uuml;zerine &ccedil;ıkıp, Hubel&rsquo;i aşağı doğru atmak i&ccedil;in &ccedil;ektiği sırada tasvir edilmiştir. Minyat&uuml;rde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, Hz. Muhammed (s.a.a) ve Hz. Ali&rsquo;nin (a.s) y&uuml;zleri, minyat&uuml;r ustası ve yardımcısı tarafından Ehl-i Beyt&rsquo;e olan saygı ve sevgilerinden dolayı perdelenmiş ve etrafını nurlandırılmıştır.</p>\n\n<p>\n	Bu eserdeki bir sonraki minyat&uuml;rde ise (VII. tasvir), Peygamberin (s.a.a) Veda Haccı adı verilen Mescid&uuml;l Harem&rsquo;e son ziyaretleri d&ouml;n&uuml;ş&uuml;nde Ali b. Ebu Talib&rsquo;i (a.s) varisi ve kendisinden sonraki &ouml;nder olarak Gadir-i Hum&rsquo;da se&ccedil;ildiği an resmedilmiştir. Hac g&ouml;revini ifa eden ve d&ouml;n&uuml;ş yolunda kendisiyle beraber hareket eden binlerce kişilik hacı grubunu, her g&ouml;lgeden yoksun ve aşırı sıcak oluşu itibariyle konaklamanın m&uuml;nasip olmadığı bir yer olan Gadir-i Hum diye adlandırılan b&ouml;lgede durdurmuştu. Yine Şeyh M&uuml;fid&rsquo;in kaleme aldığı Kitab ul İrşad<sup> <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup>[14]</sup></a></sup> adlı eserde bu konu hakkında ş&ouml;yle denmektedir;</p>\n\n<p>\n	&ldquo;Allah Resul&uuml; (s.a.a) orada durdu ve bunun nedeni gelen vahiyden başkası değildi. Bu gelen ayet Ali&rsquo;nin (a.s) kendi varisi olduğunu ve geleceğin İmamı olduğunu anlatan Maide suresi 70. ayetti. Bunun &uuml;zerine Hz. Muhammed (s.a.a) uzun yıllardır İsl&acirc;m&rsquo;ın sesi ve m&uuml;ezzini olan Bilal Habeşi&rsquo;ye bu olduk&ccedil;a &ouml;nemli olduğu anlaşılan konu nedeniyle ezan okuması ve ardından b&uuml;t&uuml;n hacdan d&ouml;nenlerin toplanmalarını sağlaması emrini verir. Uzun bir bekleyişten sonra hacılar Allah Resul&uuml; (s.a.a) etrafında toplanırlar. Topluluk iyiden iyiye yerleştikten sonra Hz. Muhammed deve ve atların eyerlerinden yapılan bir y&uuml;kseltinin &uuml;st&uuml;ne &ccedil;ıkarak kendisine vahyolunan ayeti okur ve daha sonra m&uuml;minlerin emiri Ali&rsquo;yi (a.s) yanına &ccedil;ağırır. Peygamber (s.a.a) O&rsquo;nun (a.s) bu y&uuml;kseltiye rahat&ccedil;a &ccedil;ıkması i&ccedil;in yardım eder. Allah&rsquo;a hamd ve senadan sonra M&uuml;sl&uuml;manlara yaklaşan &ouml;l&uuml;m&uuml;nden haber vermiş ve ş&ouml;yle buyurmuştur; &ldquo;Ben sizler arasında iki değerli emanet bırakıyorum ve onlara sarıldığınız m&uuml;ddet&ccedil;e asla sapkınlığa d&uuml;şmezsiniz. Bunlardan birisi Allah&rsquo;ın kitabı ve bir diğeri de benim Ehl-i Beyt&rsquo;imdir.&rdquo; Daha sonra Hz. Peygamber (s.a.a) g&uuml;r ve y&uuml;ksek bir sesle Hz. Ali&rsquo;nin kolunu yukarı doğru kaldırarak devam etti; &ldquo;Ben kimin &ouml;nderi isem Ali de onun &ouml;nderidir. Allah&rsquo;ım, onun dostlarına dost ve d&uuml;şmanlarına d&uuml;şman ol. Onu koruyanı koru ve ona k&ouml;t&uuml; olana k&ouml;t&uuml; ol!&rdquo;</p>\n\n<p>\n	Bu minyat&uuml;rde Hz. Peygamber (s.a.a) ve Hz. Ali (a.s) y&uuml;z olarak birbirlerine benzer &ccedil;izilmişlerdir. Ama bellerinde olan kuşakların renk farklılığı dikkat &ccedil;ekmektedir. M&uuml;barek y&uuml;zleri beyaz bir pe&ccedil;e ile kapatılmış ve surat &ccedil;evreleri &ccedil;ember şeklinde nurlandırılmıştır. Deve eyerlerinden yapılan y&uuml;kselti &uuml;zerinde duran Allah Resul&uuml;, minyat&uuml;rde Hz. Ali&rsquo;yi tutarken g&ouml;r&uuml;lmektedir. Minyat&uuml;rde g&ouml;r&uuml;len diğer detaylar ise, birka&ccedil; ağacın kısa ve cılız g&ouml;lgeleridir. Diğer bir detay ise M&uuml;sl&uuml;manların bu sahne yaşanırken bir kısmının otururken bir kısmının da ayakta Hz. Peygamber (s.a.a) ve Hz. Ali (a.s) karşısında olup biteni izlemeleridir. Bu el yazmasının bir nevi sponsorluğunu &uuml;stlenip, destekleyen VI. Safev&icirc; şahı Şah Abbas, Şii mezhebinin yavaş yavaş yayılması i&ccedil;in bu t&uuml;r tebligat y&ouml;ntemlerini olduk&ccedil;a iyi değerlendirmesini bilmiştir. Şah Abbas&rsquo;ın &ouml;zellikle bu iki olayın minyat&uuml;r haline getirilmesi i&ccedil;in &ccedil;abalaması, Ali&rsquo;nin (a.s) haklılığına g&ouml;n&uuml;lden inanışından kaynaklanıyordu. Şah Abbas&rsquo;ın bu minyat&uuml;rler &uuml;zerinde durmasının diğer nedenleri de; d&ouml;nemin insanları &uuml;zerinde bu şekilde Şii etkisini arttırmak ve Peygamber (s.a.a) soyunun ger&ccedil;ek &ouml;nderler olduğunu kabullendirmekti. &Ouml;te yandan İmam Ali&rsquo;nin (a.s) Allah Resul&uuml; (s.a.a) omuzlarına basarak K&acirc;be&rsquo;deki putları alaşağı etmesi de onun bir nevi derecesinin ispatı olarak yorumlanmaktadır.</p>\n\n<h2>\n	Osmanlı D&ouml;nemi Resimli El Yazmaları</h2>\n\n<p>\n	Osmanlı el yazması eserleri arasında Hz. Muhammed (s.a.a) ve İmamların (a.s) hayatını destansı bir şekilde anlatan ve aslında Vakıd&icirc;&#39;nin bir Arap&ccedil;a &ccedil;alışması olan <em>Siyer-i Nebi i&ccedil;in</em> Osmanlı Padişahı III. Murad (1574&ndash;1595) Ahmed Nur b. Mustafa&rsquo;ya bu eseri minyat&uuml;rlerle bezemesi i&ccedil;in emir verir. Bu &ccedil;alışma, III. Murad&#39;dan sonra gelen Osmanlı h&uuml;k&uuml;mdarı III. Mehmed idaresi altında iken 16 Ocak 1595 yılında tamamlanmıştır. Eser bittiğinde toplam 814 minyat&uuml;r i&ccedil;ermekte olup, altı cilttir. Bug&uuml;n ise ciltlerden I, II. ve VI. cildi İstanbul Topkapı M&uuml;zesi&#39;nde, III. cilt New York Halk K&uuml;t&uuml;phanesi&#39;nde ve IV. cilt de Dublin&#39;deki Chester Beatty City K&uuml;t&uuml;phanesi&#39;ndedir.</p>\n\n<p>\n	Allah Resul&uuml;n&uuml;n (s.a.a) doğumundan vefatına değin yaşanan t&uuml;m olayları konu alan Siyer-i Nebi i&ccedil;in Dr. Sarwat Okasha<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a> şu d&uuml;ş&uuml;nleri paylaşmaktadır:</p>\n\n<p>\n	&ldquo;Bu kitap i&ccedil;erisinde yer alan minyat&uuml;rler her ne kadar İran minyat&uuml;r sanatının birer taklidi de olsa sonu&ccedil; itibariyle bu kitapla beraber Osmanlı resim sanatı iyiden iyiye ilerleme g&ouml;stermiştir. Bu eser i&ccedil;erisinde yer alan minyat&uuml;rlerde kullanılan h&acirc;kim renkler, k&uuml;&ccedil;&uuml;k detaylara girmeme, geniş fır&ccedil;a uygulamaları İran ve T&uuml;rk stilleri arasındaki farklılıkları ortaya koymaktadır.&rdquo;</p>\n\n<p>\n	Bu eserdeki ilk &ouml;rneğimiz kılınan ilk cemaat namazını anlatmaktadır (VIII. tasvir). Peygamber Efendimiz (s.a.a) imam vazifesinde &ouml;nde durmakta ve hemen ardınca Hz. Hatice (s.a) ve on yaşlarında olan Hz. Ali (a.s) yer almaktadır. Bu minyat&uuml;rde Hz. Muhammed (s.a.a) t&uuml;m&uuml;yle bir nur ile &ccedil;izilmiş ve hemen ardında bulunan değerli zevceleri Hz. Hatice (s.a) ise temizlik ve sadakati temsil eden mavi bir elbise ile g&ouml;r&uuml;lmektedir, başları etrafında da nurdan bir halka vardır. Hz. Ali&rsquo;nin (a.s) başı etrafında herhangi bir nur yok ama &uuml;zerinde temizlik ve kutsallığı sembolize eden geleneksel yeşil elbise bulunur. İsl&acirc;m tasavvuf d&uuml;ş&uuml;ncesinin h&acirc;kim olduğu bu minyat&uuml;rdeki bir başka detay ise pencerelerden cennet bah&ccedil;elerinin m&uuml;şahede edilebilmesidir.</p>\n\n<p>\n	Topkapı M&uuml;zesinde sergilenen bu minyat&uuml;r, Hz. Peygamber (s.a.a) ile onun getirdiği dini benimseyip, ilk M&uuml;sl&uuml;man olan Hz. Hatice (s.a) ve Hz. Ali&rsquo;nin (a.s) arasındaki manevi birlikteliği de a&ccedil;ık&ccedil;a g&ouml;stermektedir. Şii kaynaklarında ise bu olay hemen hemen aynı şekilde anlatılır ve Hz. Nebi&rsquo;nin (s.a.a) bu ruhani daveti &uuml;zerine Ebu Talib oğlu Ali (a.s) ona ilk iman eden kişi olur.</p>\n\n<p>\n	Bu el yazması n&uuml;shanın i&ccedil;erisinde yer alan bir diğer minyat&uuml;r de; Nebi Muhammed&rsquo;in (s.a.a) vefatını ve son anlarını tasvir etmektedir (IX. tasvir). Hz. Muhammed yatağında k&uuml;&ccedil;&uuml;k yaşta olan iki torunu Hasan (a.s) ve H&uuml;seyin&rsquo;i (a.s) kucağına almış, kızları Hz. Fatıma (s.a) biraz geride olmak suretiyle elinde mendille g&ouml;zyaşı d&ouml;kmektedir. Y&uuml;z&uuml;nde b&uuml;y&uuml;k&ccedil;e nurdan bir halka bulunan Hz. Fatıma&rsquo;nın (s.a) &ccedil;ehresinde de genelde Peygamber Efendimiz (s.a.a) ile &ouml;zdeşmiş olan k&uuml;&ccedil;&uuml;k bir beyaz perde bulunmaktadır. Hz. Hasan (a.s) ve H&uuml;seyin de (a.s) İsl&acirc;m dini ve M&uuml;sl&uuml;manlar arasında &ouml;zel bir anlam taşıyan yeşil sarık ile bu minyat&uuml;rde g&ouml;r&uuml;lmektedirler.&nbsp;&nbsp;</p>\n\n<h2>\n	Bağdat Ekol&uuml; Ve İran-Osmanlı El Yazmaları</h2>\n\n<p>\n	T&uuml;rkler ve İranlılar arasında Timurlardan bu yana devam eden &ccedil;ekişmelerin sonucu, IV. Murat devrinde Safev&icirc;lere karşı girişilen 1623&ndash;1639 Osmanlı-Safev&icirc; Savaşları olmuştur. Bu savaşta Osmanlı orduları, 1638 yılındaki Bağdat Seferi ile 1624&#39;ten beri Safev&icirc;lerin kontrol&uuml; altında bulunan Bağdat&rsquo;ı yeniden Osmanlı topraklarına katmıştır.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a> Bağdat şehri T&uuml;rk hanedanlığından gelen Şah Abbas zamanı ve &ouml;ncesinde zengin bir k&uuml;lt&uuml;rel ge&ccedil;mişi olan bir şehir h&uuml;viyetindedir. Daha sonra ge&ccedil;mişin zengin değerlerini i&ccedil;erisinde barındıran Bağdat, 1670&rsquo;li yıllara kadar sanat alanında bir hayli yol katetmiştir. Bağdat sanat okullarında İranlı sanat&ccedil;ılar başta <em>Ravzat&uuml;&#39;ş-Ş&uuml;heda</em> gibi bir&ccedil;ok esere imza atmışlardır.</p>\n\n<p>\n	Ravzat&uuml;&rsquo;ş Ş&uuml;heda, &uuml;nl&uuml; bir İranlı yazar olan H&uuml;seyin Vaiz K&acirc;şif&icirc;&#39;ye aittir. İsl&acirc;m Ansiklopedisi&rsquo;nde<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a> yer alan bilgiye g&ouml;re, Kemalleddin H&uuml;seyin bin Ali Vaizi K&acirc;şifi, Şiiliğin ağırlıkta olduğu Horasan&rsquo;da bulunan Sebzevar&rsquo;a bağlı Beyhak&rsquo;ta d&uuml;nyaya gelmiştir. Gen&ccedil;lik yıllarını bu b&ouml;lgede ge&ccedil;iren Vaizi K&acirc;şifi, Meşhed yakınlarında bulunan Nişabur&rsquo;a g&ouml;&ccedil; eder. Daha sonra Timuroğulları h&uuml;k&uuml;mdarlarından Sultan H&uuml;seyin Baykara zamanında Herat&rsquo;ta yaklaşık yirmi yıl yaşamış ve 1505 senesinde burada vefat etmiştir. H&uuml;seyin bin Ali Vaizi K&acirc;şifi kendi d&ouml;nemi padişahlarından H&uuml;seyin Baykara ve veziri Ali Şirnevai&rsquo;nin &ouml;zel koruma ve yardımlarına mazhar olmuştur. Vaizi K&acirc;şifi, g&uuml;zel sesi ve yetenekleriyle d&ouml;nemin &ouml;nde gelen mersiyehanlarından sayılmaktadır. K&acirc;şifi&rsquo;nin kaleme aldığı başta <em>Envar-i Suheyli</em> ve diğer eserlerinden de a&ccedil;ık&ccedil;a anlaşılacağı &uuml;zere o, Ehlibeyt mektebine g&ouml;n&uuml;l vermiş bir Şia&rsquo;dır.&nbsp;</p>\n\n<p>\n	<em>Ravzat&uuml;&#39;ş Ş&uuml;heda</em>, H&uuml;seyin Baykara&#39;nın torunu ve şehzadelerinden biri olan Mirza M&uuml;rşid&uuml;ddin, bir diğer adıyla Seyid Mirza i&ccedil;in Fars&ccedil;a olarak yazılmış ve on b&ouml;l&uuml;m &uuml;zerine bina edilmiştir. Manzum-mensur karışık bir yapıda kaleme alınan eserde, Ehlibeyt&rsquo;e yapılan zul&uuml;mler ile Kerbela vakıası anlatılmıştır. Bu kitap hem o d&ouml;nem hem de g&uuml;n&uuml;m&uuml;z Şiileri arasında olduk&ccedil;a tanınan bir eser konumundadır. &Ouml;te yandan bu kitap, Bağdatlı &uuml;nl&uuml; şair Fuzuli&rsquo;nin <em>Hadikat&uuml;&rsquo;s-Suada</em> adlı eseri i&ccedil;in de kaynak olmuştur. T&uuml;rk edebiyatındaki en &ouml;nemli maktellerden biri olan Fuzuli&rsquo;nin <em>Hadikat&uuml;&rsquo;s-Suada&rsquo;</em>sı, Kaşifi&rsquo;nin kaynak alınan metninin birka&ccedil; eklemesiyle terc&uuml;mesidir.</p>\n\n<p>\n	Bu eserdeki ilk minyat&uuml;rde, Hz. Ali&rsquo;nin (a.s) namaz kıldığı esnada başına aldığı kılı&ccedil; darbesi anlatılmaktadır (X. tasvir). Bu minyat&uuml;rde Hz. Ali&rsquo;nin (a.s) nurlu bir pe&ccedil;e ile y&uuml;z&uuml; kapatılmış ve nurdan bir halka da y&uuml;z&uuml;n&uuml; &ccedil;evrelemiştir. Hz. Ali (a.s) miladi 661 yılının Ramazan ayında K&ucirc;fe Mescidinde sabah namazını kılarken Hariciler&#39;den İbni M&uuml;lcem tarafından saldırıya uğrayıp, başından ağır yaralanmıştı. Minyat&uuml;r&uuml;n &uuml;st kısmında m&uuml;ezzin sabah ezanını okurken g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu minyat&uuml;r, K&ucirc;fe Camii&rsquo;nde ger&ccedil;ekleşen bu &uuml;z&uuml;c&uuml; ve acı olayı tasvir etmektedir. Hz. Ali (a.s) secde halindeyken g&ouml;r&uuml;lmekte ve arkasında duran, y&uuml;z&uuml; karaya &ccedil;alan bir gen&ccedil; olarak tasvir edilen Abdurrahman bin Mulcemi Muradi kınından &ccedil;ıkardığı zehirli kılıcını İmam&rsquo;ın (a.s) m&uuml;barek başlarına vurmaktadır.</p>\n\n<p>\n	İbn M&uuml;lcem&rsquo;in arkadaşları olduğu anlaşılan ve cami kapısında duran y&uuml;zleri kara gen&ccedil;lerden birisi dışarıyı kola&ccedil;an ederken &ccedil;izilmiş. Cami dışarısında dikkat &ccedil;eken detay da, dış s&uuml;slemelerin olduk&ccedil;a titiz bir &ccedil;alışma ile minyat&uuml;re yansıtılmış olmasıdır. Hayvan ve bitki motifleriyle bezenmiş g&uuml;zel bir duvar burada g&ouml;ze &ccedil;arpmaktadır. Cami i&ccedil;erisinde bulunan &uuml;&ccedil; b&uuml;y&uuml;k kandil dikkatleri &ccedil;ekerken, insanların y&uuml;z hatları ve &uuml;zerlerine giydirilmiş olan elbiselerin yanı sıra b&uuml;t&uuml;n herkesin beyaz sarıklı olması bir Osmanlı &uuml;slubu &ouml;rneğidir. Cami dışarısında g&ouml;ze &ccedil;arpan bir diğer detay da resmin &uuml;st kısmında yer alan tek minaredir.</p>\n\n<p>\n	Yine aynı eserde yer alan bir başka minyat&uuml;r &ccedil;alışması ise (XI. tasvir) Miladi 680 Muharrem ayının onuncu g&uuml;n&uuml; Hur bin Riyahi&rsquo;nin cesur bir karar vererek Yezid&rsquo;in ordusunu terk edip, Ali oğlu H&uuml;seyin&rsquo;in (a.s) saflarına katılmasını anlatmaktadır. Bu minyat&uuml;r 1534 senesi &ouml;ncesi Bağdat&rsquo;ta &ccedil;izilen bir Osmanlı minyat&uuml;r&uuml;d&uuml;r. Eserden anlaşılacağı &uuml;zere minyat&uuml;rde bulunan b&uuml;t&uuml;n herkes T&uuml;rklere ait elbise ve sarıklara sahipler. Ama dikkat edilecek olunursa askerlere eşlik eden atlar İran-T&uuml;rk ortak &ccedil;alışmasıdır. Y&uuml;z&uuml; &ouml;rt&uuml;l&uuml; ve suratı nurdan bir halka ile &ccedil;evrelenmiş İmam H&uuml;seyin (a.s), yakın dostlarıyla beraber minyat&uuml;r&uuml;n &uuml;st k&ouml;şesinde m&uuml;şahede edilmektedir. Resimde altın rengi yerine mavi bir g&ouml;ky&uuml;z&uuml; g&ouml;r&uuml;lmekte ve alışılagelmişin dışında bir beyaz bulut k&uuml;mesiyle bezenmiştir. At &uuml;zerinde tam minyat&uuml;r&uuml;n ortasında yer alan H&uuml;r bin Riyahi ise konunun kahramanıdır. Kaynakların naklettiğine g&ouml;re H&uuml;r, artık İmam H&uuml;seyin&rsquo;in (a.s) saflarında savaşmaya karar verir ve bu verdiği karar, Ali oğlu H&uuml;seyin&rsquo;in yanında yer alan asker sayısının ger&ccedil;ekten de az olduğu bir andadır.</p>\n\n<p>\n	Şeyh M&uuml;fid&rsquo;in<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> naklinea g&ouml;re H&uuml;r, binlerce askeri ile K&ucirc;fe şehri yakınlarında yer alan Kadisiye&rsquo;den Kerbela&rsquo;ya gelir ve İmam H&uuml;seyin&rsquo;in K&ucirc;fe&rsquo;ye gitmesini engelleyen ilk insandır. Daha sonraki g&uuml;nlerde İmam H&uuml;seyin&rsquo;e (a.s) ş&ouml;yle der; &ldquo;Ey İmamım! Benden daha iyi ve vefalı başka asker bulamazsın, canım bedende olduğu m&uuml;ddet&ccedil;e senin i&ccedil;in savaşmaya hazırım&rdquo; der ve bunun ardından er meydanına &ccedil;ıkarak, şehit oluncaya kadar savaşır.</p>\n\n<p>\n	XII. tasvir ise <em>Hadikat&uuml;&rsquo;s-Suada</em> adlı eserde yer almaktadır. Bu minyat&uuml;rde İmam Zeynelabid&rsquo;in (a.s) Beni &Uuml;meyye sarayında Yezid&rsquo;in karşısında yaptığı tarihi konuşma canlandırılmıştır. İmam H&uuml;seyin&rsquo;in (a.s) şehit edilmesinden sonra imamet, dolayısıyla ger&ccedil;eklerin insanlara a&ccedil;ıklanması, ilahi değerlerin korunması ve Peygamber s&uuml;nnetinin diri tutulması g&ouml;revi İmam Seccad&rsquo;a (a.s) ge&ccedil;miştir. O, Kerbela vakıasından sonra &ccedil;oğu vaktini ibadet ve ağlayarak ge&ccedil;irdiği i&ccedil;in Zeynelabidin ve Seccad lakaplarını almıştır. Bu minyat&uuml;rde y&uuml;z&uuml; beyaz pe&ccedil;eli ve başı etrafında nurlar ile Emevi sarayı minberinin basamaklarında Yezid&rsquo;in karşısında bir konuşma yaparken canlandırılmıştır.&nbsp; Minyat&uuml;rde y&uuml;ksek bir minberin mevcudiyeti, saray i&ccedil;erisinde asılı kandillerin bulunuşu, tasvir dışına taşan bir minarenin g&ouml;r&uuml;nt&uuml;s&uuml; ve orada konuşmaya şahitlik eden halkın yere oturuyor oluşları bu konuşmanın bir camide ger&ccedil;ekleştirildiğini bizlere anlatmaktadır. Bu minyat&uuml;r&uuml;n yazılarında yer alan İsra suresinin birinci ayeti Hz. Peygamberin (s.a.a) Mescid &uuml;l Harem&rsquo;den Mescid &uuml;l Aksa&rsquo;ya seferine delalet ederken, <em>&ldquo;Ben ilim şehriyim, Ali de onun kapısıdır&rdquo;</em> hadisi şerifi de o d&ouml;nemlerde h&acirc;kim olan Şii inancına bir belge h&uuml;viyetindedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2 align=\"left\">\n	Sonu&ccedil;:</h2>\n\n<p>\n	Bu makalede &uuml;zerinde durulan konular hakkında kısaca aşağıdaki sonu&ccedil;lara ulaşabiliriz.</p>\n\n<p>\n	1-Genel itibariyle değerlendirildiğinde sanat&ccedil;ılar, teknik ve tarz olarak İran, &ouml;zellikle de d&ouml;nemin İran toprakları i&ccedil;erisinde yer alan Herat, Safev&icirc; devlet başkenti olan Tebriz ve Şiraz ekollerinin etkisi altında kalmışlardır. Bu konu Ehlibeyt İmamları&rsquo;nın t&uuml;m ekollerde tarz olarak birbirlerine olduk&ccedil;a benzemeleriyle de rahat&ccedil;a anlaşılmaktadır.</p>\n\n<p>\n	2-Minyat&uuml;rlerle bezenmiş olan ve imamların tarihini konu alan, &ouml;te yandan Kerbela&rsquo;da İmam H&uuml;seyin&rsquo;in (a.s) şehadetini resimlerle anlatan el yazma eserler, İran tarzının g&ouml;rsel sanat &uuml;zerinde &ouml;zellikle de minyat&uuml;r sanatında ne denli etkili olduğunu g&ouml;stermektedir. Buna &ouml;rnek olarak da <em>Hadikat&uuml;&rsquo;s-Suada</em> adlı eser ve g&uuml;n&uuml;m&uuml;zde Britanya Kraliyet K&uuml;t&uuml;phanesi&rsquo;nde bulunan Hz. H&uuml;seyin&rsquo;in şehadetini konu alan bir mesneviyi &ouml;rnek olarak g&ouml;sterebiliriz.</p>\n\n<p>\n	3-Bir başka &ouml;nemli nokta ise Osmanlı sarayının sanata ve sanat&ccedil;ıya verdiği değerdir. İran&rsquo;ın bu konudaki sıkıntısı ise &uuml;lke i&ccedil;erisinin her daim &ccedil;alkantılı olması ve bir t&uuml;rl&uuml; istikrara kavuşamadığından &ouml;t&uuml;r&uuml; sanat&ccedil;ıların mecburen d&ouml;nemin payitahtı olan Tebriz&rsquo;i sık sık terk etmeleri ve hatta &uuml;lke sınırlarını aşarak &ouml;zellikle Osmanlı İmparatorluğu topraklarında yaşamaya başlamış olmalarıdır. İstanbul&rsquo;un uzun yıllar boyunca Osmanlı başkenti olarak kalması, sanatın gelişmesi adına bir&ccedil;ok at&ouml;lye ve okulun kurulması sanata olduk&ccedil;a değer verildiği anlamına gelmekteydi. Rahat ve huzurlu bir ortamda sanat adına elbette ki olduk&ccedil;a başarılı ve &ccedil;ok işler yapılabilmektedir.</p>\n\n<p>\n	4-İran ve Osmanlı devletlerinde el yazma eserlerin minyat&uuml;rlerle bezenme geleneğine bakıldığında şu sonuca varabiliriz; İlk İsl&acirc;m tarihi ve diğer dini minyat&uuml;rler İstanbul&rsquo;da 1624-1636 yılları arasında olağan&uuml;st&uuml; derecede bir karşılık bulup, yayılmıştı. Şah Abbas da bu konuda iyiden iyiye pop&uuml;ler hale gelen minyat&uuml;r sanatının ekonomik kısmını da g&ouml;z ardı etmiyor ve bunu da dini konuları i&ccedil;eren minyat&uuml;rlerle yapıyordu.</p>\n\n<p>\n	Sonu&ccedil; olarak o d&ouml;nemde minyat&uuml;rl&uuml; el yazma eserlerin sayısı g&uuml;nbeg&uuml;n azalmış ve artık onun yerini yavaş yavaş tek sayfa ve varaklı minyat&uuml;rler almaya başlamıştı.</p>\n\n<p>\n	5-Şia ulemasının &ouml;nde gelen, saygın fakihlerinden Şehid-i Evvel olarak bilinen Muhammed bin Mekki Amuli ve Şehid-i Sani olarak anılan Zeynuddin Amuli hem Şii mezhebinin hem de Safev&icirc;lerin ilk d&ouml;nemdeki en b&uuml;y&uuml;k hamileri olarak bilinmektedirler.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a> Şah İsmail (1501-1524) ile hayat bulan Safev&icirc; devletinde, Vaizi Kaşifi&rsquo;nin <em>Ravzat&uuml;&#39;ş-Ş&uuml;heda&rsquo;</em>sı gibi harikulade eserler Safev&icirc; şahlarının himaye ve destekleri ile ortaya &ccedil;ıkmış ve &ouml;te taraftan kitap yazarları ve minyat&uuml;r sanat&ccedil;ıları d&ouml;nemin fakihleri gibi bilge insanlarla her daim i&ccedil;li dışlı olmuş ve bu gibi eserler onların nezaretinde yazılmıştır. Ama Şii fakihlerinin genelinin Arap olması ve İran k&uuml;lt&uuml;r&uuml;nden uzak olmaları nedeniyle din &acirc;limleri bu tarz minyat&uuml;r &ccedil;alışmalarına pek fazla itibar etmemiş ve konuya olumlu yaklaşmamışlardır. Bu sebepten &ouml;t&uuml;r&uuml; <em>Ravzat&uuml;&#39;ş-Ş&uuml;heda</em> gibi dini y&ouml;n&uuml; baskın eserlere Safev&icirc;ler d&ouml;neminde minyat&uuml;r &ccedil;alışmaları eklenememiştir. Ama yine de Şialar arasında olduk&ccedil;a iyi bilinen <em>Gadir-i Hum </em>ve <em>&ldquo;Hz. Ali&rsquo;nin (a.s) K&acirc;be&rsquo;deki putları kırması</em> konulu <em>Ravzat&uuml;&rsquo;s-Safa</em> adlı eserin minyat&uuml;rlerle bezenmesi Safev&icirc; h&uuml;k&uuml;mdarlarının destekleri ile ger&ccedil;ekleşmiştir. Bu da Safev&icirc; y&ouml;netiminin ve b&ouml;lge halkının dini g&ouml;r&uuml;şlerinin bir yansıması olarak değerlendirilmektedir.</p>\n\n<p>\n	&Ouml;te yandan Ehlis&uuml;nnet ideolojisinin yaygın olduğu T&uuml;rkiye ve Mısır&rsquo;da bu tarz minyat&uuml;rler yani hem Peygamber Efendimizin (s.a.a) hayatını anlatan hem de Ehlibeyt İmamlarını konu alan minyat&uuml;rler olduk&ccedil;a rağbet g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	6-Bir diğer &uuml;zerinde durulması gereken nokta da, Osmanlı toprakları i&ccedil;erisinde yaygınlaşmış olan Şii ideolojisini yansıtan minyat&uuml;rlerdir. Bunun bir nedeni de Şii d&uuml;nyasıyla yakından alakalı olan ve bu topraklar &uuml;zerinde varlığını koruyan en g&uuml;&ccedil;l&uuml; tasavvuf kollarından birisi olarak kabul g&ouml;r&uuml;len Bektaşiliğin Osmanlı imparatorluğu d&ouml;neminde bir hayli derin ve etkili role sahip olmasıdır. Aslına bakılacak olunursa Bektaşiler, aynı Şii &uuml;lkelerinde var olan diğer tasavvuf kolları gibi Osmanlı i&ccedil;erisinde faaliyet g&ouml;stermekte ve bu da Osmanlı-Safev&icirc; d&ouml;nemi el yazma eserlerdeki Şii inan&ccedil;lı minyat&uuml;r ve resim &ccedil;alışmalarının nedenlerinden biri sayılmaktadır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Hamse-i Nizam&icirc; olarak anılan bu eserde yer alan mesneviler şunlardır: 1) Mahzen&uuml;&rsquo;l-Esrar, 2) H&uuml;srev ile Şirin, 3) Leyla ile Mecnun, 4. Heft Peyker, 5) İkbalname ve Şerefname&rsquo;den oluşan İskendername.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Halil İnalcık, The Ottoman Empire, The Classical Age (1300-1600), London, Weiden Feld and Nicolson, 1973, s. 3.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> David Talbot Rice, Islamic Art, London, Thames and Hudson, 1965.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> David James, Islamic Art: An Introduction, London, Hamlun, 1974.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> S.M. Dimand, A., Hand Book of Muhammad an Art, New York, Hartstade House, 1947, s. 55-56.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Bu el yazma eserin bir kısmı da Londra&rsquo;da bulunan Royal Asiatic Society&rsquo;de bulunmaktadır.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Konuyla ilgili resimler i&ccedil;in bkz: David Talbot Rice, Rashid al Din, Edinburgh University Press, 1976.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> David James, Qurans of the Mamluks, New York, 1988, Chapters 4, 5.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Bkz: Mahnaz Shayestehfar, Shi&rsquo;ah Artistic Elements in the Timurid and Safavid Periods, London, Book Extra, 1998.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Arnold, Painting in Islam, s. 121.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Şeyh el Mufid, Kitab el- İrşad, London, Mohammadi Institute, 1981, s. 131.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> &ldquo;Allah, g&ouml;klerin ve yerin nurudur. O&#39;nun nuru, i&ccedil;inde lamba bulunan bir kandile benzer. Lamba cam i&ccedil;erisindedir. Cam, sanki inciden bir yıldız. Ne doğuya ve ne batıya mensup olmayan m&uuml;barek bir zeytin ağacı(nın yağı)ndan yakılır. (&Ouml;yle m&uuml;barek bir ağa&ccedil;) ki, neredeyse ateş değmese de yağı ışık verir. Işığı parıl, parıldır. Allah, dilediği kimseyi nuruna iletir. Allah insanlara misaller verir. Allah her şeyi bilir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>&nbsp; Ferazdak&rsquo;ın şiirinin i&ccedil;eriği hakkında daha fazla bilgi almak i&ccedil;in bakınız; Şeyh el Mufid, Kitab el- İrşad, s. 338-339.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Şeyh el Mufid, age., s. 124-26</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Dr. Sarvat Okasha, The Muslim Painter and the Divine, London, Park Lane, 1981, s. 60.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Daha fazla bilgi i&ccedil;in bkz: Mahnaz Shayestehfar, Shi&rsquo;ah Artistic Elements in the Timurid and Safavid Periods, II. B&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> The Encyclopedia of Islam, New Edit, c. 14, s. 704.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Şeyh el Mufid, age., s. 336-60.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Şiiliğin Safev&icirc;ler d&ouml;neminde konumu konusunda bkz; Nasr, Seyyid H&uuml;seyin, &ldquo;Religional Safavid Persia&rdquo;, Iranian Studies, c. VII, 1974, s.272.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Safevî ve Osmanlı Dönemi Minyatürlerinde Dinî Değerler','','publish','closed','open','','safevi-ve-osmanli-donemi-minyaturlerinde-dini-degerler','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3249',0,'post','',0),(3250,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	<strong>Hasan Bedel</strong></p>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	<br />\n	Orta &ccedil;ağda İslam uygarlığının teşekk&uuml;l ve tekam&uuml;le eren zengin edebiyatı &uuml;&ccedil; dilde yani Arap&ccedil;a, Fars&ccedil;a ve T&uuml;rk&ccedil;e ile yayılıp ş&ouml;hret bulmuştu.</p>\n\n<p>\n	İsl&acirc;m k&uuml;lt&uuml;r&uuml; etkisinde gelişen T&uuml;rk-Fars-Arap edebiyatlarının g&ouml;sterdiği &ouml;zellikler a&ccedil;ısından ortaya &ccedil;ıkan kollardan biri Divan Edebiyatıdır. Bu d&ouml;nemin edebi s&uuml;recinde yaşanan olaylar arasında b&uuml;y&uuml;k ve &ouml;nemli gelişmeler olmuş ve bunları edebiyat teorisi, eleştiri, poetika bilimleri ya da bir başka deyişle, şiirin i&ccedil; ve dış aheng d&uuml;zeni, şiir sanatı ve belagat olarak sıralayabiliriz. Bunlar arasında bir&ccedil;ok da ortak ve birbirine yakın y&ouml;nler g&ouml;rebiliriz. Bu ortak ve yakın y&ouml;nler, kendisini sanatsal-estetik d&uuml;ş&uuml;nce tarzı, konu ve edebi t&uuml;rler, şairane tahayy&uuml;ller, toplum değerleri vb. y&ouml;nlerde de bariz bir şekilde g&ouml;stermektedir.</p>\n\n<p>\n	Orta &ccedil;ağların tarihi-ictimai, dini-manevi, bilimsel-k&uuml;lt&uuml;rel &ccedil;evrelerinde olan birlik ve beraberlik s&ouml;z konusu yakınlığı daha da derinleştirmiş ve edebi ilişkileri bir o kadar da muhkemleştirmiştir. Bu sayılan &ouml;zelliklere g&ouml;re bir&ccedil;ok Doğu klasikleri sanat eserlerini iki veya &uuml;&ccedil; dilde (Arap&ccedil;a ve Fars&ccedil;a, Arap&ccedil;a, Fars&ccedil;a ve T&uuml;rk&ccedil;e) yazmışlardır.</p>\n\n<p>\n	&Ouml;te yandan, bu d&ouml;nemde Fars dili bir yıldız gibi sanatsal dil olarak Hindistan ve Orta Asya&rsquo;da iyiden iyiye kendini g&ouml;stermiş, Irak ve i&ccedil;inde yaşadığımız bu topraklar da dahil geniş bir coğrafyayı etkisi altına almıştır.</p>\n\n<p>\n	Bu arada İran-Osmanlı ve Fars-T&uuml;rk edebi-k&uuml;lt&uuml;rel ilişkileri en &uuml;st seviyeye y&uuml;kselmiştir. Hakani ve Nizami&rsquo;den başlayarak bir&ccedil;ok yerli edip ve şairler Fars&ccedil;a, sonraki d&ouml;nemlerde ise iki dilde Fars&ccedil;a ve T&uuml;rk&ccedil;e eserler yazmışlardır. Bu gelenek yirminci y&uuml;zyıla kadar devam eder ve &Uuml;stad Muhammed H&uuml;seyin Şehriyar gibi tanınmış Azeri şairinin T&uuml;rk&ccedil;e yazdığı unutulmaz &ldquo;Haydar Baba&rdquo; şiiri ile birlikte Fars dilinde m&uuml;kemmel bir divan ortaya &ccedil;ıkar.</p>\n\n<p>\n	Bu makalede irfan &ccedil;eşmesinden yararlanan iki b&uuml;y&uuml;k edib Attar ve Fuzuli<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> arasında g&ouml;zlemlenen genel ortak değerler analiz edilmektedir.</p>\n\n<p>\n	İran&rsquo;ın d&uuml;nya &ccedil;apında &uuml;n yapmış şairlerinden ve aynı zamanda da derin bir mutasavvıf ve Attar olarak anılmasına neden olan Hekim ve eczacılığı ile bilinen Ferid&uuml;ddin Att&acirc;r-i Nişaburi (540/1145-618/1222), Senai&rsquo;den sonra sufi edebiyatının en meşhur temsilcilerindendir ve tasavvuf d&uuml;nyasının zirvesinde yer alan Mevlana Celaleddin Rumi onu &ldquo;Ruh&rdquo; olarak adlandırmaktadır.</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عطار روح بود و سنايی دو چشم ا و<br />\n	ما از پی سنايی و عطار آمديم</p>\n\n<p>\n	&ldquo;Attar ruh, Senai de onun iki g&ouml;z&uuml; idi,<br />\n	Biz Attar&rsquo;ın ve Senai&rsquo;nin izinde y&uuml;r&uuml;d&uuml;k.&rdquo;</p>\n\n<p>\n	Attar, tasavvuf ve irfanın en &ouml;nemli değerlerini g&uuml;zel, sanatsal bir dil ile beyan etmiş ve kendisinden geriye zengin bir miras bırakmıştır: &ldquo;İlahiname&rdquo;, &ldquo;Esrarname&rdquo;, &ldquo;M&uuml;sibetname&rdquo;, &ldquo;Muhtarname&rdquo;, &ldquo;Mantiku&rsquo;t Tayr&rdquo;, &ldquo;Tezkiret&uuml;&rsquo;l Evliya&rdquo; ve &ldquo;Divan&rdquo; bunlardandır. Attar, belli bir sufi tarikatına mensup olmadan zahidane mezhep ve din yerine aşikane zevk ve batıni bir yaşantıya &ouml;nem vermiştir.</p>\n\n<p>\n	İrfanda bu yolu se&ccedil;enler tarikatlarla ilişki kurmamakta, kendilerini onların gelenekselleşmiş kural ve yasaları i&ccedil;inde sınırlamak istemeden şeyh, hırka ve başka zahiri meseleleri kabul etmez, Hz. Muhammed&rsquo;i (s.a.a) ve Ehl-i Beyt&rsquo;ini (a.s) manevi m&uuml;rşit se&ccedil;erek sıdk ve ihl&acirc;s ile batıni seyr &uuml; s&uuml;l&ucirc;k menzilleri ge&ccedil;mekle ahlaki-nefsi paklığa, ruhsal aydınlığı ve bu şekilde kemale ve olgunluğa ulaşmaya &ccedil;alışıyorlar ki, Hak Teala&rsquo;nın dergahına yaklaşmak saadetine erişsinler.</p>\n\n<p>\n	Attar tasavvuf ve irfanın b&uuml;t&uuml;n nazari hikmetine, ameli y&ouml;nlerine, ahlaki ve manevi meselelerine ait &ouml;nemli noktaları kendi zengin mirasında yeterince yansıtan, bu karmaşık ama &ccedil;ekici ve değerli hazinenin gizli y&ouml;nlerini sanatsal-sembolik tahayy&uuml;l d&uuml;nyası ile beyan eden arif bir sanatkardır. Onun g&ouml;r&uuml;şlerinde Şehabeddin S&uuml;hreverdi&rsquo;nin İşr&acirc;k felsefesinin izleri vardır ve kendi &ldquo;Esrarname&rdquo; adlı eserinde bu b&uuml;y&uuml;k filozofun cahillik ve kıskan&ccedil;lık y&uuml;z&uuml;nden katledilmesini y&uuml;reği yana yana dile getirmiştir.</p>\n\n<p>\n	&Ouml;te yandan, Attar tasavvuf ve irfan d&uuml;nyasının tanınmış simalarındandır. Onun edebi ve fikirsel etkisi yalnızca Fars dili edebiyatında değil, T&uuml;rk dilinde yazan ediplere de olduk&ccedil;a &ccedil;ok olmuştur. Aynı zamanda, Attar Nişaburi&rsquo;nin eserlerinin konuları T&uuml;rk dili edebiyatında yaygın bir şekilde işlenmiş ve bazı eserleri de dahil olmak &uuml;zere, &ldquo;Mantiku&rsquo;t Tayr&rdquo; mesnevisi orta&ccedil;ağda T&uuml;rk&ccedil;eye &ccedil;evrilmiştir.</p>\n\n<p>\n	Attar ile Fuzuli arasında irfani değerler a&ccedil;ısından ortak ve yakın noktaları aşağıda belirteceğimiz şekilde toplayıp, umumileştirebiliriz:</p>\n\n<p>\n	Aşk, İrfan ve tasavvufta en &ouml;nemli manevi değer olmakla birlikte batıni marifet yolunu yaşatıp, zenginleştiren ve ona ebediyet armağan eden bir fakt&ouml;r olarak değerlendirilebilir. Rabiat&rsquo;&uuml;l Adeviyye, Beyazıd Bestami ve Hallac-ı Mansur ile başlayan bu sihirli kıvılcım Ayn&rsquo;ul Kuzzat Hamedani&rsquo;den sonra Attar&rsquo;ın sanat tahayy&uuml;l&uuml;nde yeniden canbularak Mevlana&rsquo;nın ruhani atmosferinde alevlenip, onun marifet deryasını coşturup kemale erdi.</p>\n\n<p>\n	Aşk, yazıp okumaktan, &ccedil;alışıp, beşerin t&uuml;rl&uuml; t&uuml;rl&uuml; faaliyetlerden değil, başka bir &acirc;lemden, Y&uuml;ce Hakk&rsquo;ın dergahından saf g&ouml;n&uuml;l aynasına inen bir haldir. Attar, Divan-i Eş&rsquo;ar&rsquo;ında ş&ouml;yle der:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عشق را جزين زمان زمانی دگر است<br />\n	مرغ عشق را آشيانی دگر است<br />\n	درنيابد کس زبان عاشقان<br />\n	ز انک عشق را زبانی دگر است</p>\n\n<p>\n	&ldquo;Aşkın bu zamandan ayrı bir zamanı var,<br />\n	Aşk kuşunun ayrı bir yuvası var.<br />\n	Kimse aşıkların dilini bilmez,<br />\n	&Ccedil;&uuml;nk&uuml; aşıkların ayrı bir dili var.&rdquo;</p>\n\n<p>\n	Fuzuli&rsquo;ye g&ouml;re de aşk, batıni-ruhani ve manevi bir hal &uuml;zere maddi d&uuml;nyanın &uuml;st&uuml;nde olan tecerr&uuml;d &acirc;lemine &ouml;zg&uuml;d&uuml;r.</p>\n\n<p>\n	&ldquo;S&uuml;l&ucirc;k-i fakr etvarım mezak-i eşk halımdır,<br />\n	Tecerr&uuml;d &acirc;lemi seyrinde &acirc;lem paym&acirc;lımdır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Marifet denizinin dalgıcı olmayan bu &acirc;lemin sırlarını &ccedil;&ouml;zemez der Muhammed Fuzuli:</p>\n\n<p>\n	&ldquo;Olmayan gavvası bahr-i marifet arif değ&uuml;l,<br />\n	&Ccedil;&uuml;n sedef terkibi tendir l&ouml;l&ouml;y&uuml;-şahvar s&ouml;z.&rdquo;</p>\n\n<p>\n	Yani arif olmak i&ccedil;in marifet denizinin dalgıcı olup, onun derinliklerine, enginliklerine ulaşmak gerekir. &Ccedil;&uuml;nk&uuml; şah ve sultanlara layık değerli s&ouml;z, sedef i&ccedil;indeki bir inci par&ccedil;ası gibidir. Bu sedef ise yalnızca marifet denizinin derinliklerinde bulunabilir.</p>\n\n<p>\n	Aşk, bazen de bu iki b&uuml;y&uuml;k arifin nezdinde İlahi kaza, bela ve dert gibi anlaşılmaktadır. Nişaburlu Attar&rsquo;a g&ouml;re ger&ccedil;ek aşık bu dert ve belayı bir yaşam tarzı olarak kabul eder. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	طريق عشق جانا بی بلا نيست<br />\n	زمانی بی بلا بودن روا نيست</p>\n\n<p>\n	&ldquo;Ey can! Aşk yolu belasız değildir,<br />\n	Bir an belasız olmak reva değildir.&rdquo;</p>\n\n<p>\n	<strong>Fuzuli:</strong></p>\n\n<p>\n	&ldquo;Ya Rab! Belayi eşk ile kıl aşina meni,<br />\n	Bir dem belayi eşkden etme c&uuml;da meni.&rdquo;</p>\n\n<p>\n	Aşk, ilahi bir takdir gibi hep dert ve gamla beraberdir. Bu batini ruhsal fakt&ouml;r de yalnızca &Acirc;dem evladının kalbine layık olarak onu &ouml;lesiye değin takip eder. Attar, Mantiku&rsquo;t Tayr:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عشق مغز کاينات آمد مدام<br />\n	ليک نبود عشق بی دردی تمام<br />\n	قدسيان را عشق هست و درد نيست<br />\n	درد را جز آدمی در خورد نيست</p>\n\n<p>\n	&ldquo;Aşk, kainatın kalbi oldu her daim,<br />\n	Dertsiz aşk, tam aşk değildir lakin.<br />\n	Meleklerin aşkı vardır ama dert yok,<br />\n	Dert, ademden gayrisinde hi&ccedil; yok.&rdquo;</p>\n\n<p>\n	Fuzuli de, Adem&rsquo;in g&ouml;n&uuml;l ve ruhunun ezelden dert i&ccedil;in bir konaklama yeri olduğunu beyan eder.</p>\n\n<p>\n	&ldquo;Adem&rsquo;in toprağın gam birle muhammer kıldılar,<br />\n	Anda derd &uuml; mihnete mukarrer kıldılar.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Aşık, kendi aşkının kemalini derdin sonsuzluğu ve &ccedil;aresizliğinde g&ouml;r&uuml;r, ona g&ouml;re ki, bir dert sahibi olmak i&ccedil;in y&uuml;z dua eder. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	درمان چه طلب کنم که در عشقش<br />\n	يک درد به صد دعا همی جويم</p>\n\n<p>\n	&ldquo;Aşkında ne derman isteyeyim ki,<br />\n	Bir derdi y&uuml;z duada arıyorum.&rdquo;</p>\n\n<p>\n	Fuzuli de hakiki aşık olarak derdine derman istemiyor, tam aksine, derdinin &ccedil;oğalmasını arzuluyordu.</p>\n\n<p>\n	&ldquo;Var bir derdim ki, bir&ccedil;ok dermandan fazladır bana,<br />\n	Koy beni derdimle, derman eyleme, var ey hekim.&rdquo;</p>\n\n<p>\n	Aşık hakikat aleminde suret sayılır, onun ruhu ve canı Hakk&rsquo;tır. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عشق تو در دست که درمانش تويی<br />\n	هست عاشق صورت و جانش تويی</p>\n\n<p>\n	&ldquo;Aşkın &ouml;yle bir derttir ki, dermanı sensin,<br />\n	Aşık surettir, canı sensin.&rdquo;</p>\n\n<p>\n	Ancak ger&ccedil;ek arif asla suret aleminde mahdutlaşmaz. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	هرک شد در عشق صورت مبتلا<br />\n	هم از آن صورت فتد درصد بلا</p>\n\n<p>\n	&ldquo;Her kim aşkta surete m&uuml;ptela olsa,<br />\n	O suret y&uuml;z&uuml;nden d&uuml;şer y&uuml;z belaya.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;G&ouml;n&uuml;l her suret-i Şirin&rsquo;e verme, i&ccedil; mey-i me&rsquo;na,<br />\n	Hezar kıl, daşa &ccedil;alma tişeni Ferhad-i şeyda tek.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	İrfanda esas hedef marifete ulaşmaktır, bunun i&ccedil;in suret ve zahirden ge&ccedil;erek anlam ve batıni &acirc;leme y&ouml;nelmek gerekir. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	ترک صورت گير در عشق صفت<br />\n	تا بتابد آفتاب معرفت</p>\n\n<p>\n	&ldquo;Sıfat aşkında sureti terk et,<br />\n	Ki, marifet g&uuml;neşi nur şa&ccedil;sın.&rdquo;</p>\n\n<p>\n	Yine Attar&rsquo;ın kaleminden:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	گر دلت آگاه معنی آمدست<br />\n	کار دينت ترک دنيا آمدست</p>\n\n<p>\n	&ldquo;Eğer g&ouml;nl&uuml;n manadan agah ise,<br />\n	D&uuml;nyayı terk etmelisin din işinde.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Biz beka m&uuml;lk&uuml;n&uuml;n istiklal ile sultanıyız,<br />\n	Mana ile bakiyiz, surette ger&ccedil;i faniyiz.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Aşkın zirvesi ve kemali Hakk Teala&rsquo;ya bağlıdır. Ariflerin nazarında ne varsa aşk ile alakalıdır ve her şey bu ger&ccedil;eğin mahabbet &ccedil;evresinde hareket eder. Kur&rsquo;an-ı Kerim&rsquo;de buyurulur ki:</p>\n\n<p>\n	&ldquo;Her şey, g&ouml;kte ve yerde ne varsa, bir olan Allah&rsquo;a secde ve dua ediyor.&rdquo; (Hadid/1, Haşr/1, Saff/1, Rad/1). Attar, Esrarname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	نگه کن ذره ذره گشته پويان<br />\n	بحمدش خطبه تسبيح گويان</p>\n\n<p>\n	&ldquo;Bak g&ouml;r, zerre zerre O&rsquo;nu arar,<br />\n	Hamdi i&ccedil;in seslenir ve tesbih eder.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&rdquo;Olur ruhsarına g&uuml;n, la&rsquo;line g&uuml;lberg-i ter &acirc;şık,<br />\n	Sana eksik değil, g&ouml;kden iner, yerden biter &acirc;şık.&rdquo;</p>\n\n<p>\n	Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	همه در عشق میگردند از حال<br />\n	چه در وقت و چه در ماه و چه در سال</p>\n\n<p>\n	&ldquo;Hepsinin aşkta hali değişir,<br />\n	İster bir an, ister bir ay, ister bir yıl.&rdquo;</p>\n\n<p>\n	Tasavvufta aşk, kendi y&uuml;ksek makamına g&ouml;re akıl ve ilimden &uuml;st&uuml;n tutulur. Akıl iki kısımdır: k&uuml;lli ve c&uuml;z&rsquo;i akıl. K&uuml;lli akıl, b&uuml;t&uuml;n varlığı kapsamaktadır. Alem onun sadece bir cilvesi ve yansımasıdır. C&uuml;z&rsquo;i akıl, bir &ccedil;eşit nefisle bağlıdır ve onun i&ccedil;in aşkı inkar etmektedir. Kalp ve can ise Allah&rsquo;ın ademoğluna verdiği aşk ve ruhtur. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عقل اندر حق شناسی کامل است<br />\n	ليک کاملتر از او جان و دل است<br />\n	گر کمال عشق می بايد ترا<br />\n	جز ز دل اين پرده نگشايد ترا</p>\n\n<p>\n	&ldquo;Akıl Hakkı tanımakta kamildir,<br />\n	Lakin can ve y&uuml;rek ondan daha kamildir.<br />\n	Eğer sana aşkın kamili gerekiyorsa,<br />\n	Kalpten başka bu perdeyi a&ccedil;an olmaz.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Men akıldan isterem del&acirc;let,<br />\n	Akıl mene g&ouml;sterir dal&acirc;let.&rdquo;</p>\n\n<p>\n	Akıl ne yapsa, ne etse aşkın &ouml;z&uuml;n&uuml; ve mahiyetini anlayamaz, idrak edemez. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عقل کجا پی برد شيوهی سودای عشق<br />\n	باز نيابی به عقل سرّ معمّای عشق</p>\n\n<p>\n	&ldquo;Akıl nerden anlasın aşk sevdasının şivesini,<br />\n	Akıl ile bulamazsın aşk muammasının şifresini.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Ey Fuzuli eşk men&rsquo;in kılma nasihden kabul,<br />\n	Akl tedbiridir ol, sanma ki, bir b&uuml;ny&acirc;dı var.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Alem i&ccedil;re d&uuml;zende insan, bu b&uuml;y&uuml;k &acirc;lemin bir n&uuml;shası ve en k&acirc;mil varlığı sayılmaktadır. Onun cismi ve v&uuml;cudu suret aleminden, ruhu ise gayb ve bek&acirc; &acirc;lemindendir. Hal b&ouml;yle olunca da, beşerin kalbi Hakk sevgisini ve İlahi emaneti kendi i&ccedil;ine sığdırabilir ve Hak&rsquo;kı en iyi, en k&acirc;mil şekilde tanıyan insandır. Beşerin manevi değeri de işte bu şekilde belirginleşir. Attar, Musibetname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	گر چه کعبه قبله خلق جهان است<br />\n	ليک دايم قبله جان کعبه جان است<br />\n	کعبه جان روی جانان ديدن است<br />\n	روی او در کعبه جان ديدن است</p>\n\n<p>\n	&ldquo;Kabe d&uuml;nya halkının kıblesi olsa da,<br />\n	Daima can kıblesi can kabesidir.<br />\n	Can Kabesi, cananın y&uuml;z&uuml;n&uuml; g&ouml;rmektir,<br />\n	Onun y&uuml;z&uuml;n&uuml; can Kabesinde g&ouml;rmektir.&rdquo;</p>\n\n<p>\n	Fuzuli (6.s.222):</p>\n\n<p>\n	&ldquo;Ey r&uuml;h&uuml;n kıble-i can, hak-i derin Ka&rsquo;be-i dil,<br />\n	Reh-i eşkinde fen&acirc; serhadi, evvel-i menzil.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Arifin asıl maksadı hakikate kavuşmaktır ve bunun i&ccedil;in beşer ile Hakk Teala arasında ne engel, ne hicap varsa, hatta nefis ve can da ortadan kaldırılmalıdır. Attar, Mantiku&rsquo;t Tayr:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	زحمت جان از ميان برداشتند<br />\n	دل بکلی از جهان برداشتند<br />\n	جان چو برخاست از ميان بی جان خويش<br />\n	خلوتی کردند با جانان خويش</p>\n\n<p>\n	&ldquo;Can zahmetini ortadan kaldırdılar,<br />\n	Kalbi t&uuml;m&uuml;yle d&uuml;nyadan kopardılar.<br />\n	Can ortadan kalkınca kendi cansızlığı ile,<br />\n	Kendi cananı ile halvet ettiler.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Seni canan sanırım, &ccedil;ık bedenimden, ey can,<br />\n	Men &uuml; cananım arasında &ccedil;ok olma hail.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Aşık, batıni m&uuml;şahede ve ş&uuml;hud vakti Hakk&rsquo;ın cemalinden başka bir şey g&ouml;rmez ve hi&ccedil;bir şey istemez. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	مرا بايد که جان و تن نماند<br />\n	و گر هر دو بماند من نماند</p>\n\n<p>\n	&ldquo;Bende gerek can ile ten kalmaya,<br />\n	Her ikisi de kalırsa artık &ldquo;Ben&rdquo; kalmaya.&rdquo;</p>\n\n<p>\n	Fuzuli, Leyla ile Mecnun:</p>\n\n<p>\n	&ldquo;Ya Rab mene cism &uuml; can gerekmez,<br />\n	Canan yok ise can gerekmez.&rdquo;</p>\n\n<p>\n	Dervişlerin makamı, d&uuml;nyevi m&uuml;lk ve maldan y&uuml;ksekte duran ayrı bir manevi alemdir. Aşık i&ccedil;in padişahlık makamı Hakk&rsquo;ın dergahında dilencilik ile başlamaktadır. Attar, İlahiname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	اگر چه ملک دنيا پادشاهی است<br />\n	ولی چون بنگری اصلش گدايی است</p>\n\n<p>\n	&ldquo;D&uuml;nya malı padişahlık olsa da,<br />\n	Lakin bir bakınca aslında dilenciliktir.&rdquo;</p>\n\n<p>\n	Fuzuli Hakk Teala dergahının dilencisi gibi kendi makamını muhteşem, d&uuml;nyavi saltanat peşinde gidenin derecesini ise fakirlik ve d&uuml;şk&uuml;nl&uuml;k olarak g&ouml;r&uuml;r (6.s.353):</p>\n\n<p>\n	&ldquo;Hak&icirc;r bakma mene kimseden sağınma kemem,<br />\n	Fak&icirc;r-i p&acirc;dişah-&acirc;s&acirc; ged&acirc;-yı muhteşemem.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bu y&uuml;ce derg&acirc;ha ulaşmak i&ccedil;in d&uuml;nyevi ve maddi ne varsa fani bilmeli ve bu yol ile bek&acirc; m&uuml;lk&uuml;nde karar kılınmalıdır. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	گر بقا بخواهی فنا شو کز فنا<br />\n	کمترين چيزی که میزايد بقا است.</p>\n\n<p>\n	&ldquo;Eğer beka istersen fena ol ki, fenadan<br />\n	Doğan en az şey bekadır.&rdquo;</p>\n\n<p>\n	Fuzuli de, beka m&uuml;lk&uuml;n&uuml; isteyen d&uuml;nyevi varlığını fena etmelidir diye &ouml;ğ&uuml;t verir.</p>\n\n<p>\n	&ldquo;Beka m&uuml;lk&uuml;n dilersen, fani et varını d&uuml;nya tek.<br />\n	Etek &ccedil;ek g&ouml;rd&uuml;y&uuml;nden afitabi-alemara tek.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Hakk Teala&rsquo;nın y&uuml;ce derg&acirc;hı fiziki zaman ve mekandan &ouml;te bir makamdır, tasavvufta da buna lamekan derler. Attar (2. s. 517): Gazaliyat</p>\n\n<p align=\"left\" dir=\"RTL\">\n	چون بباشی فانی مطلق ز خويش<br />\n	هست مطلق گردی اندر لا مکان</p>\n\n<p>\n	&ldquo;Eğer kendinden mutlaka fani olsan,<br />\n	Mutlak var olursun sen la mekanda.&rdquo;</p>\n\n<p>\n	Yine Attar&rsquo;dan:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	عطار چه در مکان نشستی<br />\n	برخيز و به لامکان شو .</p>\n\n<p>\n	&ldquo;Attar! Neden mekanda oturursun,<br />\n	Kalk ve lamekana doğru y&ouml;nel.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;L&acirc; mekan seyrinin az&icirc;metin et,<br />\n	Bu har&acirc;b olacak mekandan ge&ccedil;.&rdquo;</p>\n\n<p>\n	Aslında Hakk&rsquo;ın marifetine ulaşan k&acirc;mil arif i&ccedil;in zahiri &acirc;lemde olan b&uuml;t&uuml;n tezat ve ihtilaflar aynı kabul edilir. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	گر قهر کنی سزای آنم<br />\n	ور لطف کنی برای آنم</p>\n\n<p>\n	&ldquo;Eğer kahredersen, ona layığım,<br />\n	Eğer l&uuml;tfedersen, onun i&ccedil;inim.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Birdir&uuml;r mastar-ı celal &uuml; cemal,<br />\n	Bir bilir kahr &uuml; l&uuml;tfi ehl-i kemal.&rdquo;</p>\n\n<p>\n	Bu anlamda birbirine zıt kutupların, O&rsquo;nun l&uuml;tuf ve kahır sıfatlarının bir yansıması olarak ortaya &ccedil;ıktığı g&ouml;r&uuml;lmektedir. Attar, Mantiku&rsquo;t Tayr:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	طاعت روحانيان از بهر تو است<br />\n	خلد و دوزخ عکس لطف و قهر تو است</p>\n\n<p>\n	&ldquo;Meleklerin itaati Senin i&ccedil;indir,<br />\n	Cennet ve Cehennem Senin l&uuml;tuf ve kahrının yansımasıdır.</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Dem&acirc;dem aks alır mir&rsquo;&acirc;t-i &acirc;lem kahr &uuml; l&uuml;tfundan,<br />\n	Anun&rsquo;&ccedil;&uuml;n geh k&uuml;d&uuml;ret z&acirc;hir eyler, geh safa peyda.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ariflerin son menzili tecrittir. Maddi d&uuml;nyanın darlık, kasvet ve karanlığından tam manasıyla ayrılıp, tevhide Hakk Teala&rsquo;nın vahdet nuruna gark olmak demektir. Attar, Esrarname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	دل تو موضع تجريد آمد<br />\n	سرای خلوت و توحيد آمد</p>\n\n<p>\n	&ldquo;Senin g&ouml;nl&uuml;n tecrit yerine d&ouml;nd&uuml;,<br />\n	Halvet ve tevhit sarayına d&ouml;nd&uuml;.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Kılmıştı kemal-i itidali,<br />\n	Kesret aleminden onu hali.<br />\n	Tutmuştu tarik-i ehl-i tevhid,<br />\n	Bulmuşdu kemal-i terk &uuml; tecrid.&rdquo;</p>\n\n<p>\n	Arif, vahdet vadisinde kesret aleminden tam olarak ayrılarak her şeyi bir g&ouml;r&uuml;r ve bir bilir (9.c.2.s.530). Attar (13.s.31): Esrarname</p>\n\n<p align=\"left\" dir=\"RTL\">\n	يکی خوان و يکی خواه و يکی جوی<br />\n	يکی بين و يکی دان و يکی گوی</p>\n\n<p>\n	&ldquo;Bir oku, bir iste ve bir ara,<br />\n	Bir g&ouml;r, bir bil ve bir s&ouml;yle!&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Dedi: &ldquo;Bizde bir durur hakikat,<br />\n	Birlikde yaraşmaz iki suret.&rdquo;</p>\n\n<p>\n	Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	چنان بيخود شدند از خود که اندر وادی وحدت<br />\n	يکی مست انالحق گشت و ديگر غرق سبحانی</p>\n\n<p>\n	&ldquo;Vahdet vadisinde &ouml;ylesine kendilerini yitirdiler ki,<br />\n	Biri &ldquo;Enel Hakk&rdquo; ile mest, bir diğeri &ldquo;Subhani&rsquo;de&rdquo; garkoldu.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;V&acirc;di-i vahdet hakikatte makam-ı eşktir,<br />\n	Kim m&uuml;şahhas olmaz ol vadide sultandan geda.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Vahdet ve birlik olan yerde ikiliye yer yoktur. İşte burada ihtilafa neden olan fakt&ouml;rlerin en &ouml;nemlisi olan &ldquo;Ego-benlik&rdquo; duygusunu uyandırıp, k&ouml;r&uuml;kl&uuml;yen &ldquo;Ben&rdquo; ve &ldquo;Sen&rdquo; kavramı &ouml;nemini yitirir. Attar (4.s.207): Eştername</p>\n\n<p align=\"left\" dir=\"RTL\">\n	چون يکی باشد همه نبود دويی<br />\n	نه منی برخيزد اينجا نه تويی</p>\n\n<p>\n	&ldquo;Her şey bir olursa, olmaz ikilik,<br />\n	Buradan ne &ldquo;Benlik&rdquo; doğar, ne de &ldquo;Senlik&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Bizde ikilik nişanı yoktur,<br />\n	Her birinin &ouml;zge canı yoktur.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	می ندانم تو منی يا من تويی<br />\n	محو گشتم در تو و گم شد دويی</p>\n\n<p>\n	&ldquo;Bilmem ki, sen ben misin yoksa ben sen mi,<br />\n	Yok oldum sende ve ikilik gitti.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Mende olan aşik&acirc;r sensen,<br />\n	Men hod yoham, ol ki v&acirc;r sensen.<br />\n	Ger men, men isem; nesen sen, ey y&acirc;r!<br />\n	Ger sen, sen isen; neyem men-i z&acirc;r?&rdquo;</p>\n\n<p>\n	Hayret ve şaşkınlık irfan ve tasavvufun en ince merhalelerinden birisidir. Arif bu makamda hem Hakk&rsquo;ın cemal, celal ve kemal sıfatlarının, O&rsquo;nun kudret, azamet ve hikmetinin y&uuml;celiğinden, erişilmez ve k&uuml;nh&uuml;ne varılamayan sırlarından, hem de bu sıfat ve hikmetin bu &acirc;lemde tezah&uuml;r eden delil ve nişanelerinden hayrete d&uuml;ş&uuml;p, şaşırır ve ne yapacağını bilmez olur. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	بعد ار اين وادی حيرت آيدت<br />\n	کار دايم درد و حسرت آيدت<br />\n	کار عالم عبرت است و حيرت است<br />\n	حيرت اندر حيرت است و حيرت است</p>\n\n<p>\n	&ldquo;Bundan sonra hayret vadisi gelir,<br />\n	İşin daima dert ve hasretle gelir.<br />\n	Alemin işi ibret ve hayrettir,<br />\n	Hayret i&ccedil;re, hayret i&ccedil;re hayrettir.&rdquo;</p>\n\n<p>\n	Fuzuli, bu hayretin t&uuml;m inceliklerini kalben, bedenen ve ruhen kendi batıni aleminde yaşayarak onu ş&ouml;yle dile getirir.</p>\n\n<p>\n	&ldquo;Ey Fuz&ucirc;l&icirc; kalmışam hayretde, bilmen n&rsquo;eyleyim,<br />\n	Devr z&acirc;lim, baht nafercam, taleb &ccedil;ok, &ouml;mr az.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bu &acirc;lemde her ne varsa O&rsquo;nun cem&acirc;l ve h&uuml;sn&uuml;n&uuml;n tecellisidir. Her bir noksan ve eksiklik O&rsquo;ndan kemale erer. Her aşık, O&rsquo;ndan farklı farklı vuslat tadı alır. Attar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	در هر چيزی ترا جمالی دگر است<br />\n	در هر ورق حسن تو حالی دگر است<br />\n	هر ناقص را از تو کمالی دگر است<br />\n	هر عاشق را ز تو وصالی دگر است</p>\n\n<p>\n	&ldquo;Her şeyde senin başka bir cemalin var,<br />\n	Her varakta h&uuml;sn&uuml;n&uuml;n başka bir hali var.<br />\n	Her noksanın seninle başka bir kemali var,<br />\n	Her aşığın sende başka visali var.&rdquo;</p>\n\n<p>\n	Fuzuli, bu manada g&uuml;neşi O&rsquo;nun g&uuml;zellik kitabından bir yaprak sayar.</p>\n\n<p>\n	&ldquo;G&uuml;neş levhi değil g&ouml;kte şu&acirc; &uuml;st&uuml;nde zerrinhat,<br />\n	Felek almış eline bir varak h&uuml;sn&uuml;n kitabından.&rdquo;</p>\n\n<p>\n	Her şey O&rsquo;na bağlı, O&rsquo;nun visalinin teşnesidir. Fuzuli:</p>\n\n<p>\n	&ldquo;Beste-i zencir-i z&uuml;lf&uuml;nd&uuml;r nesimi termizac,<br />\n	Teşneyi cami visalındır muhit-i hoşkleb.&rdquo;</p>\n\n<p>\n	Hakikate basiret g&ouml;z&uuml; ile bakan kamil arif, evreni ve varlık &acirc;lemini donuk ve manasız olarak tasavvur etmez. Hakk&rsquo;ın ebedi varlığından başka ne varsa hepsi her an değişiyor, gece ve g&uuml;nd&uuml;z, ışık ve karanlık, hayat ve &ouml;l&uuml;m, hayır ve şer her daim savaş ve m&uuml;cadele i&ccedil;indedirler. Sanki her şey ortaya &ccedil;ıkar ve yok olur, &ouml;l&uuml;r ve dirilir, bu cereyan bir an bile durmaz, durulmaz. Hal b&ouml;yle olunca da, kamil arif &ouml;l&uuml;m&uuml; ve hayatı, vusalatı ve hicranı, sevinci ve gamı aynı ger&ccedil;ekliğin iki y&uuml;z&uuml; gibi bir bilmektedir. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	ای هجر تو وصل جاودانی<br />\n	و انده تو عين شادمانی</p>\n\n<p>\n	&ldquo;Ey Senin hicranın ebedi visal,<br />\n	Ve Senin gamın ebedi mutluluk.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Ehl-i irfandır cihan keyfiyetin tahkik eden,<br />\n	Kim, nişatından bulur y&uuml;z gam, gamınden y&uuml;z nişat.&rdquo;</p>\n\n<p>\n	Vahdet makamından bakılınca insan ile Hakk Teala arasında ne varsa ortadan kalkar. Hatta put, ezeli m&acirc;şukun ve mutlak cemalin temsilcisi ve şifresi gibi tasavvur edilir. Bu durumda puthane de, insan-ı k&acirc;milin marifet nuru ile dolu kalbi gibi anlaşılmaktadır. Attar, Divan-i Eş&rsquo;ar:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	مسلمانان من آن گبرم که بتخانه بنا کردم<br />\n	شدم بر بام بتخانه در اين عالم ندا کردم</p>\n\n<p>\n	&ldquo;Ey M&uuml;sl&uuml;manlar! Ben o kafirim ki, puthane inşa ettim,<br />\n	Puthanenin damına &ccedil;ıkarak bu alemde nida ettim.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Secdedir her kanda bir b&uuml;t g&ouml;rsem ayinim menim,<br />\n	Hah m&uuml;&rsquo;min, hah kafir tut, budur dinim menim.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Attar&rsquo;ın irfanda &ouml;ne s&uuml;rd&uuml;ğ&uuml; en &ouml;nemli ve ehemmiyetli eğitim metodu; nefsi olgunluk ve kemal ile b&acirc;tıni saflık ve temizlik i&ccedil;in yedi aşamalı seyr &uuml; s&uuml;l&ucirc;k menzilleridi. Attar, Mantiku&rsquo;t Tayr:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	گفت ما را هفت وادی در ره است<br />\n	چون گذشتی هفت وادی درگه است</p>\n\n<p>\n	&ldquo;Dedi: Yolumuz &uuml;zre yedi vadi var,<br />\n	Yedi vadiyi ge&ccedil;ince de dergah var.&rdquo;</p>\n\n<p>\n	Bu menziller bir anlamda irfanın ameli y&ouml;nleriyle alakalı olsalar da, daha ziyade onun nazari-teorik, batıni-psikolojik boyutları ile ilgilidir. Feriuddin Attar-i Nişaburi, irfanın yedi vadisini şu sırayla anlatır: Talep, Aşk, Marifet, İstiğna, Tevhid, Hayret, Fena. Zaten Attar&rsquo;ın irfandaki dehasını ve b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;stermek i&ccedil;in Celaleddin Rumi ş&ouml;yle demiştir:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	هفت شهر عشق را عطار گشت<br />\n	ما هنوز اندر خم يک کوچه اييم</p>\n\n<p>\n	&ldquo;Attar aşkın yedi şehrini gezdi de,<br />\n	Biz hala bir sokağın d&ouml;nemecindeyiz.&rdquo;</p>\n\n<p>\n	Tasavvuf ve İrfanda nefsin yedi basamaklı tekam&uuml;l ve b&acirc;tıni aydınlanması bununla ilgilidir, ancak buradaki sıralama kesin bir h&uuml;k&uuml;m değildir. &Ouml;yle ki, b&uuml;t&uuml;n k&acirc;mil ariflerin son hedefi vahdet ve tevhid nurunun b&acirc;tınına kavuşmaktır. Hatta burada gelinen son fena vadisi de bu hedef i&ccedil;indir. Fuzuli:</p>\n\n<p>\n	&ldquo;H&acirc;sılım yok ser-i k&ucirc;yunda bel&acirc;dan gayrı,<br />\n	Gar&acirc;zım yok reh-i aşkında fen&acirc;dan gayrı.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İrfanda insanın temiz ve pak kalbi ile Hakk Teala arasında gizli bir antlaşma-ahit vardır. Arifler de buna &ldquo;Sır&rdquo; derler. Kalbin en derin ve gizli k&ouml;şesi de sır olarak adlandırılır. İrfanda s&ouml;z sahiplerinin nazarına g&ouml;re, Hallac-ı Mansur, Aynulkuzzat Hamedani ve Şehabeddin S&uuml;hreverdi bu İlahi sırrı a&ccedil;ığa vurdukları i&ccedil;in dar ağacına &ccedil;ekilmişlerdir. Tarih de onları &ldquo;Aşk Şehitleri&rdquo; olarak adlandırmaktadır. Attar da, son şehidin elem verici sonundan etkilenerek, kendi batınındaki o gizli manaları a&ccedil;ığa vuramayışının ızdırabını kaleme almaktadır. Attar, Esrarname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	ز بس معنی که دارم در ضميرم<br />\n	خدا داند که در گفتن اسيرم<br />\n	ز ما چندان که گويی ذکر ماند<br />\n	وليک اصل معنی بکر ماند</p>\n\n<p>\n	&ldquo;Kalbimde o kadar mana var ki,<br />\n	Allah biliyor, s&ouml;ylemekte esirim.<br />\n	Bizden bahsedersen &ccedil;ok zikir kalır,<br />\n	Lakin asıl mana bakir kalır.&rdquo;</p>\n\n<p>\n	Fuzuli de, İlahi sırrın gizlenmesini ş&ouml;yle ifade etmektedir.</p>\n\n<p>\n	&ldquo;R&acirc;z-ı eşkin saklaram elden nih&acirc;n, ey serv-i n&acirc;z!<br />\n	Gitse başım şam tek, m&uuml;mk&uuml;n değil ifş&acirc;-yı r&acirc;z.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Ger&ccedil;ek ariflerin İlahi marifet nuru ile dolu kalpleri, bu &ccedil;elişkili ve iki kutuplu d&uuml;nyada asla huzur bulamaz. Ademden yani yokluktan v&uuml;cuda gelen varlık yeniden yokluğa d&ouml;nmeyince bu ıstırap asla bitmez. Attar, v&uuml;cut ve ademi bir ayna bilir. Suret aleminde olan noksanlık ve kemal onun yansıması ve hayalidir. Attar, Esrarname:</p>\n\n<p align=\"left\" dir=\"RTL\">\n	وجود آيينه است اما نهان است<br />\n	عدم آيينه را آيينه دانست<br />\n	هر آن صورت که در نقص و کمالی است<br />\n	در اين آيينه عکسی و خيالی است</p>\n\n<p>\n	&ldquo;V&uuml;cud bir aynadır lakin gizlidir,<br />\n	Yokluk bu aynayı ayna bilir.<br />\n	Noksan ve kamil olan her bir suret,<br />\n	Bu aynada bir akis ve hayeldir.&rdquo;</p>\n\n<p>\n	Fuzuli:</p>\n\n<p>\n	&ldquo;Dehr bir sel-abdır m&uuml;lhak adem deryasına,<br />\n	Biz ki, ser-gerdanız, o seyl-aba d&uuml;şm&uuml;ş har &uuml; has.<br />\n	&Ccedil;izginir har &uuml; has ol seyl-ab olduk&ccedil;a revan,<br />\n	Yetmeden deryaye rahat m&uuml;mkin olmaz bir nefes.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kaynaklar</p>\n\n<p>\n	1. İlahiname, Ferideddin Attar, Teshih: Fuad Ruhani, Tahran, 1972.</p>\n\n<p>\n	2. Divan, Ferideddin Attar, Tashih: Taki Tefzili, Tahran, 1975.</p>\n\n<p>\n	3. M&uuml;sibetname, Ferideddin Attar, Tashih: Nurani Visal, 1985.</p>\n\n<p>\n	4. Mantiku&rsquo;t Tayr, Ferideddin Attar, Tashih: Dr. Sadık Govherin, Tahran, 1977.</p>\n\n<p>\n	5. Muhtarname, Ferideddin Attar, Tashih: Dr. Rıza Şefii Kedkeni, Tahran, 1979.</p>\n\n<p>\n	6. Muhammed Fuzuli, Divan, Eserleri, C.1. Bak&uuml;, 1958.</p>\n\n<p>\n	7. Muhammed Fuzuli, Leyla ve Mecnun. Eserleri, C.2. Bak&uuml;,1958.</p>\n\n<p>\n	8. Muhammed Fuzuli, Hadikatus Suada, Bak&uuml;, 1993.</p>\n\n<p>\n	9. Kimyay-i Saadet, Ebu Hamid İmam Muhammed Gazali, Tahran, 2003.</p>\n\n<p>\n	10. İslam Tasavvufunda Aşk, Nusretullah Kamyab, Tahran, 1996.</p>\n\n<p>\n	11. Mebayin-i İrfan ve Ahvali Arifan, Dr. Ali Asger Halebi, Tahran, 1997.</p>\n\n<p>\n	12. İran Tasavvuf tarihi ve Arifleri, Abdur Refi Hakikat, Tahran, 1991.</p>\n\n<p>\n	13. Esrarname, Ferideddin Attar.</p>\n\n<p>\n	14. Mesneviy-i Manevi, Celaleddin Rumi, Nikolson &ccedil;apı, Tahran, 1994.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Orta&ccedil;ağ T&uuml;rk edebiyatında bu dilde ortaya &ccedil;ıkan şiirin en b&uuml;y&uuml;k temsilcilerinden birisi hi&ccedil; ş&uuml;phesiz Fuzulidir. Kendine değin Yakın ve Orta Doğu halklarının &ccedil;eşitli dillerde ortaya &ccedil;ıkardığı zengin k&uuml;lt&uuml;r&uuml;n ışığı altında doğan sanat&ccedil;ı zengin ve &ccedil;ok y&ouml;nl&uuml; bir miras bırakmıştır bizlere. T&uuml;rk, Fars ve Arap dillerinde Doğu şiirinin &ccedil;eşitli şekillerinde erişilmez sanatsal &ouml;zelliklere sahip eserler ortaya &ccedil;ıkartan Fuzuli, her şeyden &ouml;nce, derin h&uuml;manizmi ile se&ccedil;ilir. Onun eserlerinde XVI. y&uuml;zyılın ilk yarısının hayatı demokratik konumdan yansımıştır. Ana dilini derinden seven şair, bu dille alışılmışın dışında yaptığı şiir &uuml;slubu ile b&uuml;y&uuml;k kahramanlık g&ouml;stermiştir. Onun eserleri hayata ve insana derin mahabbet ve sevginin ifadesidir. Bu eserlerde halkın asil kalbi ve kutsal arzuları yansıtılmıştır.</p>\n\n		<p>\n			Muhammed S&uuml;leyman oğlu Fuzuli tahminen 1494 senesinde modern Irak&rsquo;ın başkenti Bağdat yakınlarında yer alan ve tarih sayfalarına adını h&uuml;z&uuml;nle yazdıran Kerbela şehrinde doğmuştur. Fuzuli&rsquo;nin hayat ve yaratıcılığı ilk d&ouml;nemleri Bağdat ve Kerbela da dahil Irak&rsquo;ın Safeviler hakimiyetinde olduğu yıllara denk gelmektedir. Bu, 1534 yılına, yani şairin 40&rsquo;lı yaşlarına değin devam etmiştir. Fuzuli, &ccedil;ağa hakim olan feodal idarenin ve halka h&uuml;k&uuml;m s&uuml;ren sınıfların manevi yoksulluğu ve cehaleti hakkında muteber eserler yazmıştır. &ldquo;Şikayetname&rdquo;, &ldquo;Leyla ile Mecnun&rdquo;, &ldquo;Şehriyar-ı m&uuml;lk&rdquo;, &ldquo;Enis&rsquo;&uuml;l kalb&rdquo;, &ldquo;G&ouml;n&uuml;l, seccadeye basma ayak, tesbihe el urma&rdquo; gibi feodal ger&ccedil;ekliği ihtirasla inkar ve ifşa eden eserler bu zamanda ortaya &ccedil;ıkmıştır.</p>\n\n		<p>\n			Muhammed Fuzuli, miladi 1556 yılında yakalandığı d&ouml;neminin yaygın bir hastalığı y&uuml;z&uuml;nden doğduğu şehir olan Kerbela&rsquo;da vefat etmiş ve orada toprağa verilmiştir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&ldquo;Fakirlik yolculuğu tavrım, aşk lezzeti de halimdir.</p>\n\n		<p>\n			Yokluk alemi seyrinde ise alem, ayaklarımın altındadır.&rdquo;&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &Acirc;dem&rsquo;in toprağını tasa ile yoğurdular,</p>\n\n		<p>\n			Dert ve mihnet yerinde kalmasına karar verdiler.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ey G&ouml;n&uuml;l! Her şirin suretliye kaptırma kendini, M&acirc;n&acirc; şarabını i&ccedil;.</p>\n\n		<p>\n			Sakın ha aşıkFerhad gibi baltanı taşa da vurma!</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biz, sonsuzluk yurdunun bağımsız sultanıyız,</p>\n\n		<p>\n			G&ouml;r&uuml;n&uuml;şte ge&ccedil;ici isek de, m&acirc;nevi bakımdan kalıcıyız.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ey Fuzuli! Nasihat edenin seni aşktan men etmesini sakın ha sakın kabul etmeyesin,</p>\n\n		<p>\n			&Ccedil;&uuml;nk&uuml; o, aklın tedbiridir sanmaki onun bir temeli var.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ey y&uuml;z&uuml; canın kıblesi, kapısının toprağı g&ouml;nl&uuml;n Kabe&rsquo;si olan,</p>\n\n		<p>\n			Aşkının yolunda fena sınırı ilk konaktır.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ey Can! Seni canan sanırım, bedenimden &ccedil;ık,</p>\n\n		<p>\n			Benimle canan arasına girip de beni ondan ayırma.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hakir bakma bana, kimseden aşağı değilim,</p>\n\n		<p>\n			Padişah gibi bir fakirim, muhteşemim.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sonsuzluk yurduna varmayı dilersen eğer, varını yok eyle, tıpkı d&uuml;nya gibi!</p>\n\n		<p>\n			Her g&uuml;n d&uuml;nyayı s&uuml;sleyen g&uuml;neş misali, &ccedil;ek eteğini g&ouml;rd&uuml;klerinden.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; D&uuml;nya aynası her an senin kahır ve lutfunun aksettiği yerdir.</p>\n\n		<p>\n			Onun i&ccedil;in d&uuml;nya geceleyin ve bulutlu zamanında bulanık, g&uuml;nd&uuml;z veya a&ccedil;ık havada saf ve temizdir.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Feriuddin Attar-i Nişaburi, burada Hallac-ı Mansur ve Bayezid Bestami&rsquo;ye işaret ederek, bu kelimat-ı bi haseb&uuml;z zahir şeriatta k&uuml;f&uuml;rd&uuml;r velakin bi haseb-&uuml;l hakikatte haktır h&uuml;km&uuml;n&uuml; dile getirmiştir.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vahdet vadisi hakikatte aşk makamıdır,</p>\n\n		<p>\n			O aşk makamında sultan ile dilenci eştir.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bizde ikiliğin belirtisi yoktur,</p>\n\n		<p>\n			Birbirimizden gayrı canımız yoktur.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ey Fuzuli! Hayretlerde kalmışım; bilmiyorum ki n&rsquo;eyleyim,</p>\n\n		<p>\n			Şu felek zalim, bahtım faydasız, arzularım alabildiğine &ccedil;ok; &ouml;m&uuml;r de kısacık.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Her nerde put gibi bir sevgili g&ouml;rsem, hemen yere kapanır tapmaya başlarım.</p>\n\n		<p>\n			İster m&uuml;min, ister kafir say beni, budur dinim benim.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ey sevgili! Senin sokağının sonunda bel&acirc;dan başka elde edeceğim bir şey yok,</p>\n\n		<p>\n			Aşkının yolunda yok olup gitmekten başka bir hedefim yok.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ey nazla sallanan selvi boylum! Aşkının sırrını başkalarından gizlemekteyim.</p>\n\n		<p>\n			Mum gibi başımı kesseler, yine de sırrı ifşa eden değilim.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dehr yokluk denizine d&ouml;k&uuml;len bir seldir,</p>\n\n		<p>\n			Biz o sele d&uuml;şm&uuml;ş &ccedil;er &ccedil;&ouml;p&uuml;z ki başı d&ouml;nm&uuml;ş bir haldeyiz.</p>\n\n		<p>\n			O sel aktık&ccedil;a &ccedil;er &ccedil;&ouml;p d&ouml;ner durmaz.</p>\n\n		<p>\n			Denize ulaşmadan rahat m&uuml;mk&uuml;n olmaz.</p>\n	</div>\n</div>','Attar ve Fuzuli','','publish','closed','open','','attar-ve-fuzuli','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3250',0,'post','',0),(3251,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	<strong>Mehmet Taha AYAR</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	T&uuml;rklerin İsl&acirc;m&icirc; medeniyet havzasına d&acirc;hil olmalarından sonra başarıyla yerine getirdikleri işlerin başında, bu dini kendilerinden &ouml;nce kabul etmiş olan Arap ve İran gibi iki uygarlığın k&uuml;lt&uuml;r taşıyıcısı olan dillerine vakıf olup, bu dillerde kaleme alınan eserleri edeb&icirc; abideler şeklinde yorumlamaları gelmektedir.</p>\n\n<p>\n	Osmanlı şiiri, &ldquo;İsl&acirc;m&icirc; edebiyatın b&uuml;t&uuml;n &ouml;zelliklerine sahip olmak i&ccedil;in XI. asırdan XV. asra kadar uzun bir intibak devresi&rdquo; ge&ccedil;irmiştir. Bu devre, İran edebiyatının Sa&rsquo;d&icirc;, Hayy&acirc;m, Mevl&acirc;na, H&acirc;fız gibi g&uuml;&ccedil;l&uuml; şairlerinin ortaya &ccedil;ıktığı devredir. H&acirc;fız, gazel formunda yazdığı şiirlerinde, değindiği konuların yeniliği ve bu şiir bi&ccedil;imindeki başarısıyla Osmanlı şairlerinin her zaman i&ccedil;in ilgi odağındaki bir şairdir. Onun, mazmunları kullanımıyla ilgili şiir becerisi kendisinden sonraki şairler i&ccedil;in her zaman aydınlatıcı olmuştur. Hatta H&acirc;fız, Osmanlı şairlerinin şiirle m&uuml;nasebetleri konusunda etkili olup, &ldquo;gazel&rdquo;de h&uuml;ner ortaya koyan bir şair tipinin ortaya &ccedil;ıkmasında &ouml;nc&uuml; olmuştur denebilir.</p>\n\n<p>\n	Arap&ccedil;a ve Fars&ccedil;a yazılmış, anlaşılması g&uuml;&ccedil; bazı metinleri şerh etmek, Klasik T&uuml;rk edebiyatında bir gelenek oluşturacak kadar disipline bağlı ciddi &ccedil;alışmalardır. Yer yer eleştirilen bu geleneğin, esasında Osmanlı şiiri ve tarihini anlamak i&ccedil;in belge niteliği taşıyan edeb&icirc; ve tarihi ipu&ccedil;larıyla &ouml;r&uuml;lm&uuml;ş olduğu inancındayız. Tarihsel gelişim ve değişimler neticesinde evrilen T&uuml;rk edebiyatının seyrini g&ouml;rmek a&ccedil;ısından g&uuml;n&uuml;m&uuml;z &ccedil;ağdaş okuyucusunun bu metinlerden b&uuml;y&uuml;k kazan&ccedil;lar sağlayabileceğini d&uuml;ş&uuml;n&uuml;yoruz. Tarihsel bir metin ancak b&ouml;yle bir gelenek i&ccedil;erisinde hedefine ulaşır.</p>\n\n<p>\n	H&acirc;fız gibi bir şairin &ccedil;&ouml;z&uuml;lemeyen ve &uuml;zerinde h&acirc;l&acirc; polemik yapılan metinleri vardır. İşte bu metinler T&uuml;rk&ccedil;e dışında bir dilde olunca şerh ka&ccedil;ınılmaz olmuştur. Y&uuml;zyıllarca s&uuml;ren edeb&icirc; &ccedil;abalardan sonra Osmanlı edebiyatı d&uuml;nya edebiyatına b&uuml;y&uuml;k ş&acirc;rih ve şairler kazandırmıştır. &Ouml;rneğin, İran&rsquo;da ve İran edebiyatına az &ccedil;ok aşina olanların zihinlerine bug&uuml;n bile &ldquo;H&acirc;fız&rdquo; deyince, bu b&uuml;y&uuml;k şairin en iyi yorumcusu olarak kabul edilen Osmanlı ş&acirc;rihi S&ucirc;d&icirc;-i Bosnev&icirc; gelmektedir. Hayatı ve bazı eserleri hakkında kaynaklarda yeterli bilgi bulunmayan S&ucirc;d&icirc;&rsquo;nin şerhteki başarısı, &ccedil;alışmalarının ekseninde olan ve y&ouml;ntem olarak esas aldığı ş&acirc;rihane tecess&uuml;st&uuml;r. S&ucirc;d&icirc;, &ouml;mr&uuml;n&uuml;n b&uuml;y&uuml;k bir kısmını v&acirc;kıf olduğu Arap&ccedil;a ve Fars&ccedil;a eserleri tetkik ile ge&ccedil;irmiştir.</p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin her zaman ş&acirc;rihliği &uuml;zerinde durulmuş olması ve edebiyat&ccedil;ı sıfatıyla nitelenerek T&uuml;rk edebiyatında inceleme konusu yapılmayışı bir eksiklik olarak h&acirc;l&acirc; durmaktadır. &Ccedil;alışmamızın bir nebze de olsa bu kıymetli ş&acirc;rihe dikkatleri tekrar y&ouml;neltmek a&ccedil;ısından bir adım olmasını umuyoruz. &Ouml;te yandan Vehb&icirc; Efendi şerhi, H&acirc;fız şiirlerini tek kalıba soktuğu i&ccedil;in kendisinden bahsedenler tarafından hak etmediğini d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;z ifadelerle yerilmiştir. Bu iki ş&acirc;rihe, bazı metinlere yaklaşım tarzları a&ccedil;ısından bakıldığında, Vehb&icirc; Efendi şerhinin okuyucuya, anlam yelpazesi y&ouml;n&uuml;nden daha geniş bir perspektif sunduğu g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	S&ucirc;d&icirc; şerhinin, bir metni tarihsel bir alana ve olaya sabitleyip şerhediş tarzı &uuml;zerinde de yeniden d&uuml;ş&uuml;n&uuml;lmesi gerektiği kanaatindeyiz. Buna karşın, Vehb&icirc; Efendi&rsquo;nin, metinleri zamansal bağlamlarından bağımsız olarak yoruma tabi tutması, şerh tekniği kurallarınca bazı kusurlar taşımakla birlikte, eldeki metnin bize sunacağı şerh imk&acirc;nları a&ccedil;ısından hakkıyla değerlendirilmesi gerektiği inancındayız.</p>\n\n<p>\n	Biz bu &ccedil;alışmamızın ağırlıklı kısmını teşkil eden H&acirc;fız&rsquo;ın 9 gazelinin S&ucirc;d&icirc; ve Konev&icirc; tarafından yapılan şerhlerini ihtiva eden Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız n&uuml;shasını esas aldık. Bu şerhin orta kısmında Vehb&icirc; Efendi ; yan kısımlarda ise S&ucirc;d&icirc; şerhi bulunmaktadır. Eserin başında şunlar kaydedilmiştir:</p>\n\n<p>\n	&ldquo; Tar&icirc;kat-ı mevlev&icirc;yye meş&acirc;yihinden p&icirc;şv&acirc;-yı ehl-i kem&acirc;l ve mukted&acirc;- yı ehl-i d&acirc;niş ve efdal-i mevl&acirc;n&acirc; Seyyid Muhammed Vehb&icirc; ibn-i Seyyid Hasan el-Eş&rsquo;ar&icirc; el-Konev&icirc; hazretlerinin H&acirc;fız D&icirc;v&acirc;n&rsquo;ına yazdığı şerh-i lat&icirc;f ve te&rsquo;l&icirc;f-i zar&icirc;fdir.</p>\n\n<p>\n	H&acirc;mişde dahi S&ucirc;d&icirc; merh&ucirc;mun kez&acirc;lik d&icirc;v&acirc;n-ı mezk&ucirc;r &uuml;zerine yazmış olduğu şerh-i m&uuml;n&icirc;f k&acirc;milen derc kılınmışdır.&rdquo;</p>\n\n<p>\n	H&acirc;fız-ı Ş&icirc;r&acirc;z&icirc; ve<br />\n	Osmanlı Şerh Geleneği</p>\n\n<p>\n	H&acirc;fız-ı Ş&icirc;r&acirc;z&icirc;&rsquo;nin Hayatı ve Divanı</p>\n\n<p>\n	Hayatı hakkında bilimsel nitelik taşıyacak &ccedil;ok az belge bulunan H&acirc;ce Şemsedd&icirc;n Muhammed H&acirc;fız, (717/1317)- (726/1326) yılları arası bir tarihte, İran&rsquo;ının g&uuml;neybatısında kalan Şiraz şehrinde d&uuml;nyaya gelmiştir. Biyografisine dair elde bulunan en eski ve muteber belge, onun şiirlerini &ouml;l&uuml;m&uuml;nden sonra toparlayıp bir divan haline getiren sınıf arkadaşı Muhammed G&uuml;lend&acirc;m&rsquo;ın bu divana yazdığı &ouml;ns&ouml;zd&uuml;r. &ldquo;H&acirc;fız&rdquo; lakabı kendisine Kur&rsquo;an-ı Kerim&rsquo;i ezbere bildiğinden &ouml;t&uuml;r&uuml; verilmiştir. Kendi d&ouml;nemindeki felsefe, mantık, dilbilim, kelam gibi bilimler hakkında &ouml;ğrenim g&ouml;rd&uuml;ğ&uuml; eserlerinden anlaşılmaktadır.</p>\n\n<p>\n	Her b&uuml;y&uuml;k şairde olduğu gibi H&acirc;fız&rsquo;ın yaşamı da menkabevi &ouml;yk&uuml;lerle &ouml;r&uuml;lm&uuml;ş ve b&ouml;ylece biyografisi hakkında kesin bilgiden yoksun kalınmıştır. Annesi K&acirc;zer&ucirc;n&rsquo;lu olan şairin, babasının Salgurlular d&ouml;neminde K&ucirc;hp&acirc;ye&rsquo;den Şiraz&rsquo;a geldiği s&ouml;ylenir. Tezkirelerin verdiği bilgiye g&ouml;re babası &ouml;ld&uuml;ğ&uuml;nde ailesini ge&ccedil;indirmek amacıyla bir s&uuml;re fırında &ccedil;alışmış ve yine bu d&ouml;neminde ilme ilgi duymuştur. Şair, Kıvam&uuml;ddin Ebu&rsquo;l-Bek&acirc; b. Mahmud-ı İsfah&acirc;n&icirc;-yi Ş&icirc;r&acirc;z&icirc; gibi zamanının b&uuml;y&uuml;k hocalarından ders alarak bu şahsiyetlerden b&uuml;y&uuml;k bir saygıyla s&ouml;z etmektedir. Hen&uuml;z bir &ouml;ğrenciyken şiire ve ilme d&uuml;şk&uuml;n olan H&acirc;fız, Gazan Han zamanında Şiraz&rsquo;da kısa bir s&uuml;re y&ouml;netimde bulunan, (1307-1357) &ldquo;rind&rdquo; bir hayat tarzı ve d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahip, aynı zamanda eğlenceye d&uuml;şk&uuml;nl&uuml;ğ&uuml;yle de bilinen Fars valisi Ebu İshak tarafından himaye edilmiştir. İşte b&ouml;yle bir ortamda d&ouml;neminin iktidarıyla yakın ilişkilerde bulunan H&acirc;fız&rsquo;ın &uuml;n&uuml;, Fars &uuml;lkesini aşıp Hindistan&rsquo;a, Bengal&rsquo;e ulaşmıştır. Ebu İshak&rsquo;ın son d&ouml;nemlerinde, h&uuml;k&uuml;meti baskıcı bazı y&ouml;netimler ele ge&ccedil;irince H&acirc;fız, Şiraz&rsquo;ı terk etmek zorunda kalmıştır.</p>\n\n<p>\n	Yaşamı ve yaşadığı coğrafyayla ilgili bilgiler her ne kadar şiirlerinden &ccedil;ıkarılsa da hakkında yazılanlarla bu bilgiler bazen birbiriyle &ccedil;elişmektedir. H&acirc;fız&rsquo;ın &ouml;l&uuml;m tarihi ebced hesabıyla &ldquo;h&acirc;k-ı musall&acirc;&rdquo; olarak 791/1389 olarak ge&ccedil;mektedir.</p>\n\n<p>\n	Fars muhayyilesinin hafızası olarak kabul edilen H&acirc;fız, kaside, rubai ve kıtalar yazmış olmasına rağmen ona asıl ş&ouml;hret kazandıran gazelleridir. B&uuml;t&uuml;n şiirlerinin toplandığı Divan&rsquo;ında altmış altı rubai, mesnev&icirc; t&uuml;r&uuml;nde bir S&acirc;k&icirc;n&acirc;me ve bir Mugannin&acirc;me, beş kas&icirc;de, bir muhammes, d&ouml;rt mesnev&icirc;, otuz d&ouml;rt kıta, beş y&uuml;z dokuz gazel vardır. H&acirc;fız&rsquo;ın en b&uuml;y&uuml;k başarısı gazelde yaptığı yeniliktir. Bu yenilik ş&ouml;yle a&ccedil;ıklanabilir:</p>\n\n<p>\n	&ldquo;Fars şiir tarihinde gazelin kendine &ouml;zg&uuml; bir &ccedil;izgisi vardır. h.4 ve 5. asırda dahi gazel tam olarak kasideden ayrılmamakta ve kasidenin iftitahiyye ya da tagazz&uuml;l ve teşb&icirc;b b&ouml;l&uuml;mleri sevgiliden &ccedil;ok tabiat g&uuml;zelliklerini betimlemekteydi... Gazel, H&acirc;fız&rsquo;a kadar tek konusu aşk olan bir temada s&uuml;regelmiştir. Bu tema Mevl&acirc;na&rsquo;da zirveye ulaşmıştır. H&acirc;fız, merhum Deşt&icirc;&rsquo;nin tabiriyle, Mevl&acirc;n&acirc;&rsquo;nın &acirc;rif&acirc;ne s&ouml;yleyişle, Sa&rsquo;d&icirc;&rsquo;nin &acirc;şık&acirc;ne &uuml;sl&ucirc;bunu birleştirmiştir. Ama şair, gazelin bir iki mazmundan &ouml;teye ge&ccedil;mediğini kavrayıp başka yollar d&uuml;ş&uuml;nm&uuml;şt&uuml;r. O yol da gazelin beyitlerini bağımsız bir form olarak ele almaktır. &rdquo;</p>\n\n<p>\n	Dolayısıyla H&acirc;fız, gazelin konseptini değiştirmiş, şiirde sanatsal becerinin beyte odaklanmasını sağlamıştır.</p>\n\n<p>\n	Her şair gibi H&acirc;fız&rsquo;da da kendinden &ouml;nceki şairlerin etkisi hissedilir. Bu şairler Hac&ucirc;-yı Kirm&acirc;n&icirc;, Selm&acirc;n-ı S&acirc;vec&icirc;, &Ouml;mer Hayyam, Mevlana Celaleddin-i R&ucirc;m&icirc;, Sa&rsquo;d&icirc;-i Ş&icirc;r&acirc;z&icirc; ve Kem&acirc;leddin-i İsfah&acirc;n&icirc; olarak sayılabilir. Bug&uuml;n bir &ccedil;ok Avrupa diline &ccedil;evrilmiş H&acirc;fız Divan&rsquo; ı aynı zamanda fal kitabı olarak da kullanılmaktadır. D&uuml;nya edebiyatını da derinden etkilemiş olan bu şair &ldquo;Lis&acirc;n&uuml;&rsquo;l- Gayb&rdquo; ve &ldquo;Terc&uuml;m&acirc;n&uuml;&rsquo;l-Esr&acirc;r&rdquo; olarak isimlendirilmiştir.</p>\n\n<p>\n	H&acirc;fız, Osmanlı şiirinde, başta Ahmed Paşa, Şeyh&icirc;, Fuz&ucirc;l&icirc;, B&acirc;k&icirc;, Hay&acirc;l&icirc;, Nef&rsquo;&icirc;, N&acirc;il&icirc;, Neş&acirc;t&icirc;, N&acirc;b&icirc;, Şeyh G&acirc;lip gibi bir&ccedil;ok Osmanlı şairine de ilham kaynağı olmuştur</p>\n\n<p>\n	<strong>Osmanlı Şerh Geleneği</strong></p>\n\n<p>\n	T&uuml;rk edebiyatında şerh geleneğine değinmeden &ouml;nce &ldquo;şerh&rdquo;in etimolojik ve terimsel a&ccedil;ıdan işaret ettiği yerler hususunda durmanın faydalı olacağı kanaatindeyiz. &ldquo;Şerh&rdquo;in &lsquo;Kamus Terc&uuml;mesi&rsquo;ndeki izahı; &ldquo;m&uuml;şkil, m&uuml;bhem ve mahf&icirc; mak&ucirc;lesini keşf ve izh&acirc;r eylemek, fehmeylemek, kesmek, a&ccedil;mak&rdquo; şeklindedir.</p>\n\n<p>\n	&ldquo;K&acirc;mus-ı T&uuml;rki&rdquo;de &ldquo;Bir kit&acirc;bın ib&acirc;resini yine o lis&acirc;nda veya bir lis&acirc;n-ı &acirc;herde tafs&icirc;l ve iz&acirc;h ederek m&uuml;şkil&acirc;tı a&ccedil;ma&rdquo; olarak tanımlanmıştır. Şerh, Kur&rsquo;an&rsquo;ı anlama ve koruma &ccedil;abasıyla ortaya &ccedil;ıkan, k&ouml;k olarak &ldquo;sefare&rdquo;(g&ouml;r&uuml;nen ve maddi varlıklar i&ccedil;in) ve &ldquo;fesare&rdquo;(gizli ve maddi olmayan varlıklar i&ccedil;in) eylemlerine dayanıp, &ldquo;a&ccedil;mak&rdquo; manasındaki &ldquo;tefsir&rdquo; ile de anlam akrabalığına sahip bir kavramdır.</p>\n\n<p>\n	T&uuml;rk edebiyatında g&ouml;ze &ccedil;arpan şerh &ouml;rnekleri &ldquo;m&uuml;şkil&acirc;t&rdquo; ve &ldquo;şathiy&acirc;t&rdquo; adı verilen, g&ouml;r&uuml;n&uuml;şte din dışı ama i&ccedil;erik olarak irf&acirc;n&icirc; anlamlara işaret eden metinlerdir. İster bu t&uuml;r metinlerin ister başka metinlerin şerhleri, ş&acirc;rihin d&uuml;nya g&ouml;r&uuml;ş&uuml;ne g&ouml;re şekil almaktadır. Buna Yunus Emre&rsquo;nin bir şathiyesi &ouml;rnek olarak verilebilir. Yunus Emre&rsquo;nin &ldquo;&Ccedil;ıktım erik dalına anda yedim &uuml;z&uuml;m&uuml;&rdquo; şiiri farklı ş&acirc;rihler tarafından farklı bi&ccedil;imde şerhe tabi tutulmuştur.</p>\n\n<p>\n	Edeb&icirc; metin şerhi, bir metnin daha iyi anlaşılması i&ccedil;in, i&ccedil;inde ge&ccedil;en kelimelerin tahlili, edeb&icirc; sanatların tesbiti, mazmunların işaret ettiği yerlerin tarifi ve aynı metnin ilişki i&ccedil;inde olduğu benzer metinlerle mukayesesi şeklinde yapılmıştır. T&uuml;rk klasik edebiyatının &uuml;r&uuml;nleri sayılan metin şerhleri, ilk bakışta her ne kadar filolojik &ccedil;alışmalar olarak g&ouml;r&uuml;lse de dikkatli incelendiklerinde bunların edeb&icirc; kaygılarla ortaya konmuş sanat &uuml;r&uuml;nleri olduğu g&ouml;r&uuml;l&uuml;r. Manzum metin şerhleri, S&ucirc;d&icirc; ve Vehb&icirc; Efendi şerhlerinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, beytin merkeze alınmasıyla par&ccedil;adan b&uuml;t&uuml;ne doğru bir plan takip edilerek yapılan &ccedil;alışmalardır. Bu durumda şerhlerin kendisi de en az şerhi yapılan metin kadar edeb&icirc; hususiyetleri haiz bir vesika haline gelebilmektedir. Bu t&uuml;r şerhlerde ş&acirc;rih, kişisel kanaatlerini de esere uygular. Manzum eserler bu a&ccedil;ıdan bakıldığında eleştirel metinler olarak da yorumlanabilirler.</p>\n\n<p>\n	Metin &ccedil;&ouml;z&uuml;mlemelerinin ağırlıkta olduğu bu şerhlerde &ouml;ncelikle şerhe tabi tutulacak metin başa konur. Daha sonra S&ucirc;d&icirc; ve Konev&icirc;&rsquo;de olduğu gibi metinde ge&ccedil;en s&ouml;zc&uuml;klerin gramatikal tahlilleri yapılır. Bu b&ouml;l&uuml;mlerde yer yer anlaşılması g&uuml;&ccedil; kavramlar başka şair ya da yazarlardan &ouml;rneklerle desteklenir. Bu y&ouml;ntem, Kur&rsquo;an&rsquo;ı anlama &ccedil;abası sonucunda ortaya &ccedil;ıkan tefsir usul&uuml;n&uuml;n plan olarak takip ettiği y&ouml;ntemdir. Buna g&ouml;re kelimelerin &ldquo;del&acirc;let &ldquo;ettikleri anlam geleneksel y&ouml;nteme sadık kalınarak analiz edilir. &Ouml;yle ki beyitte kullanılan lafızlar ş&acirc;rihlere adeta &ldquo;kılavuzluk&rdquo;eder.</p>\n\n<p>\n	Osmanlı k&uuml;lt&uuml;r&uuml;nde şerh geleneği o kadar g&uuml;&ccedil;l&uuml;d&uuml;r ki bu gelenek i&ccedil;inde manzum l&uuml;gat, mu&rsquo;amma ve l&uuml;gaz t&uuml;rlerine yazılan şerhlerin de &ouml;nemli bir yer kaplar. Osmanlı şerh tarihinde, edeb&icirc; niteliğine bakılmaksızın bazı metinler de şerhe tabi tutulmuştur. Şerhler bazen de din &ouml;ğretisini halka yaymak amacı g&uuml;d&uuml;lerek yapılmıştır. Sa&rsquo;di&rsquo;nin Bostan ve G&uuml;listan, Mevlana&rsquo;nın Mesnev&icirc;-i Manev&icirc; şerhleri hep bu amacın &uuml;r&uuml;nleridir.</p>\n\n<p>\n	Doğu edebiyatında tasavvuf sistemi, hem ortaya konan metnin oluşumunda hem bu metnin şerhinde daima yapıcı ve belirleyici bir rol &uuml;stlenmiştir. Dolayısıyla Şerhler bir takım tasavvuf&icirc; mazmunların ışığında kaleme alınmıştır.</p>\n\n<p>\n	XVI. y&uuml;zyıl, Osmanlı&rsquo;nın hem politik hem de edeb&icirc; alanda verimli bir y&uuml;zyılıdır. S&ucirc;d&icirc;&rsquo;nin de i&ccedil;inde bulunduğu bu asırda Osmanlı şiiri ve nesri zirveye doğru y&uuml;kselmektedir.</p>\n\n<p>\n	Osmanlı eğitim sistemi i&ccedil;inde şerhler başlıca ders kaynaklarıdır denebilir. &ldquo;Aritmetikte Bah&acirc;&uuml;ddin el-&Acirc;mil&icirc;&rsquo;nin Hul&acirc;sat&uuml;&rsquo;l-His&acirc;b&rsquo;ına yazılmış şerhin, geometride Şems&uuml;ddin es-Semerkand&icirc;&rsquo;nin Eşk&acirc;l&uuml;&rsquo;t-Te&rsquo;s&icirc;s&rsquo;ine Kadız&acirc;de er-R&ucirc;m&icirc;&rsquo;nin yazdığı şerhin, astronomide el-&Ccedil;ağmin&icirc;&rsquo;nin el-Mulahhas Fi&rsquo;l-Hey&rsquo;e&rsquo;sine yine Kadız&acirc;de&rsquo;nin yazdığı şerhin, tıpta İbni S&icirc;n&acirc;&rsquo;nın el-K&acirc;n&ucirc;n adlı eserine yazılmış şerhlerin, fizikte Es&icirc;r&uuml;dd&icirc;n el-Ebher&icirc;&rsquo;nin Hid&acirc;yet&uuml;&rsquo;l-Hikme&rsquo;si ile Necm&uuml;dd&icirc;n el- K&acirc;tib&icirc;&rsquo;nin Hikme-t&uuml;&rsquo;l-&rsquo;Ayn&rsquo;ına yazılmış şerhin ders kitabı olarak okutuldukları bilinmektedir.&rdquo;</p>\n\n<p>\n	<strong>H&acirc;fız Divanı &Uuml;zerine Yazılan Şerhler</strong></p>\n\n<p>\n	<strong>S&uuml;r&ucirc;r&icirc; ve D&icirc;v&acirc;n-ı H&acirc;fız Şerhi</strong></p>\n\n<p>\n	S&uuml;r&ucirc;r&icirc; 16. asrın meşhur hadis, tefsir ve belagat bilginlerindendir. Asıl adı S&uuml;r&ucirc;r&icirc; Muslihudd&icirc;n Mustaf&acirc; b. Şa&rsquo;b&acirc;n el-Gelibov&icirc; er-R&ucirc;m&icirc; şeklinde ge&ccedil;mektedir. 897/1491 yılında Gelibolu&rsquo;da d&uuml;nyaya gelmiştir. Vefatı &ldquo;M&icirc;reved be-behişt&rdquo; ve &ldquo;Gitti cih&acirc;n-ı S&uuml;r&ucirc;r&icirc;&rdquo; terkiblerinin delaleti olan 969 tarihinde, kabri, Kasımpaşa semtinin Beyoğlu tarafında yaptırdığı mescid avlusundadır. K&uuml;&ccedil;&uuml;k yaşlarda babasının teşvikiyle ilme başlamıştır. Devrinin, Kara Davud, Kadr&icirc; Efendi, Taşk&ouml;priz&acirc;de Mustafa ve Abdulv&acirc;si gibi saygın bilginlerinden dersler almıştır. Devlet kademesinde g&ouml;revler almış fakat adı siyasi bir takım yolsuzluklara karışınca g&ouml;revini bırakmak zorunda kalmıştır. Bundan sonra Emir Buh&acirc;r&icirc; tekkesi şeyhi Nakşibend&icirc; Mahmud Efendi&rsquo;ye bağlanıp tarikat yoluna girmiştir. S&uuml;r&ucirc;r&icirc;&rsquo;nin &ldquo;Bahr&uuml;&rsquo;l-Ma&rsquo;&acirc;rif&rdquo; ve &ldquo;Şerh-i Mesnev&icirc;&rdquo; ismiyle, tanınmış iki b&uuml;y&uuml;k eseri vardır. &ldquo;Bahru&rsquo;l-Ma&rsquo;&acirc;rif&rdquo; eseri Osmanlı edebiyatı ile meşgul olan z&acirc;tlara l&uuml;zumlu eserlerdendir ki bir mukaddime, &uuml;&ccedil; makale, bir h&acirc;time &uuml;zerine tertip olunmuştur. Bu ikinci eseri onun &ldquo;Ş&acirc;rih-i Mesnev&icirc;&rdquo; olarak anılmasına vesile olmuştur. Osmanlı m&uuml;ellifleri eserinde S&uuml;r&ucirc;r&icirc;&rsquo;nin eğitim durumuyla ilgili şu ifadeler kayıtlıdır:</p>\n\n<p>\n	&ldquo;...Fars&ccedil;a&rsquo;nın derinliklerine aid bazı noktalarda hataları bulunur.</p>\n\n<p>\n	Şairlikte ilk devir şairlerinin orta derecelilerindendir.</p>\n\n<p>\n	H&acirc;fız divanına yazılan en eski şerh, mesnev&icirc; ş&acirc;rihi S&uuml;r&ucirc;r&icirc;&rsquo;nindir. Bu şerh, kendisinden sonra gelen ş&acirc;rihlerce, &ouml;zellikle S&ucirc;d&icirc; tarafından eleştirilmiştir. Diğer eserleriyse şu şekilde sıralanabilir:</p>\n\n<p>\n	-&nbsp; H&acirc;şiye-i Tefs&icirc;r-i Beyz&acirc;v&icirc;</p>\n\n<p>\n	-&nbsp; Şerh-i Buh&acirc;r&icirc; ile Nısıf</p>\n\n<p>\n	-&nbsp; H&acirc;şiye-i Ev&acirc;il-i Hid&acirc;ye</p>\n\n<p>\n	-&nbsp; H&acirc;şiye-i Telv&icirc;h</p>\n\n<p>\n	-&nbsp; H&acirc;şiye-i &lsquo;İn&acirc;ye</p>\n\n<p>\n	-&nbsp; Şerhu Misb&acirc;h</p>\n\n<p>\n	-&nbsp; Şerhu Mu&rsquo;ammey&acirc;t-ı C&acirc;mi&rsquo;</p>\n\n<p>\n	-&nbsp; Terceme-i Ravzat&uuml;&rsquo;r-Rey&acirc;h&icirc;n f&icirc; Hik&acirc;yeti&rsquo;s-S&acirc;lih&icirc;n</p>\n\n<p>\n	-&nbsp; Şerhu Şebist&acirc;n-ı Hay&acirc;l</p>\n\n<p>\n	-&nbsp; Şerhu İs&acirc;goci</p>\n\n<p>\n	-&nbsp; Terceme-i Ac&acirc;ib-i Mahl&ucirc;k&acirc;t</p>\n\n<p>\n	-&nbsp; Terceme-i Z&acirc;hiret&uuml;&rsquo;l-M&uuml;l&ucirc;k</p>\n\n<p>\n	<strong>Şem&rsquo;&icirc; ve D&icirc;v&acirc;n-ı H&acirc;fız Şerhi</strong></p>\n\n<p>\n	Prizren&rsquo;li (Perzerin) Şem&rsquo;&icirc; olarak bilinen bu ş&acirc;rih, hayatını ders vermekle idame ettirmiştir. Şeyh Vef&acirc; Hazretlerinin kaykamam ve halifesi Ali Dede&rsquo;nin halifelerindendir. Mutasavvıf bir kimliğe sahip olan Şem&rsquo;&icirc; 16.yy&rsquo;ın tanınmış ş&acirc;rihlerindendir. Kaynaklarda ve kendi &ccedil;alışmalarında sadece ismine rastlanmaktadır.</p>\n\n<p>\n	Osmanlı m&uuml;ellifleri eserinde, bu ş&acirc;rihin hayatının sonlarında &ldquo;meyh&acirc;ne &acirc;lemine m&uuml;ptel&acirc;&rdquo; olduğu kaydedilmiştir. Şem&rsquo;&icirc; Fars&ccedil;a bir &ccedil;ok esere şerh yazmış bir ş&acirc;rihtir. &lsquo;Mesnev&icirc;-i Şer&icirc;f&rsquo;e,&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;D&icirc;v&acirc;n-ı H&acirc;fız&rsquo;a, &ldquo;Bostan&rdquo;a, &ldquo;Pend-i &lsquo;Att&acirc;r&rdquo;a,</p>\n\n<p>\n	&ldquo;Sebhat&uuml;&rsquo;l-Ebr&acirc;r&rdquo;a, &ldquo;Bah&acirc;rist&acirc;n&rdquo;a, &ldquo;T&uuml;hfet&uuml;&rsquo;l-Ahr&acirc;r&rdquo;a, &ldquo;Mantık&uuml;&rsquo;t-Tayr&rdquo;a şerhler yazmıştır.</p>\n\n<p>\n	Vefatı 1000/1591&rsquo;dedir. &Uuml;sk&uuml;dar&rsquo;da Rumi Muhammed Paşa Cami-i Şerifinin kıble tarafındaki avlu kapısı dışarısında medf&ucirc;ndur.</p>\n\n<p>\n	&ldquo;Şem&rsquo;&icirc; Mesnev&icirc; şerhinde olduğu gibi, H&acirc;fız divanı şerhinde de bir&ccedil;ok hatalar yapmış, kelimelerin ger&ccedil;ek manalarını bir kenara bırakarak onlara tasavvuf&icirc; manalar vermeye &ccedil;alışmıştır.&rdquo; S&ucirc;d&icirc; bu hataları şerhinde yeri geldiğince tenkit etmiştir. S&ucirc;d&icirc;, ayrıca &ldquo; Şerh-i B&ucirc;st&acirc;n&rdquo; adlı eserinde Şem&rsquo;&icirc;&rsquo;yi reddetmiş hatta hatalarıyla alay ederek, acı n&uuml;kteler yapmıştır.</p>\n\n<p>\n	<strong>S&ucirc;d&icirc;-i Bosnev&icirc;&rsquo;nin Hayatı, Şahsiyeti ve Ş&acirc;rih Kişiliği</strong></p>\n\n<p>\n	Hayatı hakkında kaynaklarda yeterli ve kesin bilgiden mahrum olduğumuz bu Osmanlı ş&acirc;rihinin, asıl adı Ahmed&rsquo;tir. Bosna&rsquo;nın Fo&ccedil;a şehrine yakın &Ccedil;ayni&ccedil;a kasabasına bağlı Sudi&ccedil;i k&ouml;y&uuml;nde doğduğu bilinmektedir. Doğum tarihine ve ailesine ilişkin ise herhangi kesin bir kayıt yoktur.</p>\n\n<p>\n	16. asrın b&uuml;y&uuml;k devlet adamı Bosnalı Sokollu Mehmet Paşa zamanında Bosna&rsquo;dan bir&ccedil;ok kişinin İstanbul&rsquo;la gelip tahsillerini tamamladıkları bilinmektedir. S&ucirc;d&icirc; de bu kişilerden olmakla beraber, kendisinin hangi hocalardan ders aldığı konusunda kaynaklarda sıhhatli bir bilgi bulunmamaktadır.</p>\n\n<p>\n	S&ucirc;d&icirc; İstanbul&rsquo;daki tahsilinden sonra eğilim duyduğu Fars dilini m&uuml;kemmelleştirmek i&ccedil;in Diyarbakır&rsquo;a (Amid) gitmiştir. Orada zamanın en iyi Fars&ccedil;a bilgini olarak bilinen Muslihuddin L&acirc;r&icirc;&rsquo;den dersler almış, onun meclislerinde bulunarak, i&ccedil;inden &ccedil;ıkamadığı ilm&icirc; meseleleri halletmiştir.</p>\n\n<p>\n	S&ucirc;d&icirc; daha sonra yine aynı ama&ccedil;la Diyarbakır&rsquo;dan Şam&rsquo;a gidip burada da bir s&uuml;re ilim ile meşgul olmuş ve şair Halim-i Şirvan&icirc;&rsquo;den G&uuml;listan&rsquo;ı okumuştur. Şam&rsquo;da kaldığı s&uuml;re boyunca &ccedil;eşitli ilmi ortamlarda bulunmuş ve o devrin uleması ile fikir teatisinde bulunmuştur. S&ucirc;d&icirc;, bu yolculuklar ve m&uuml;zakereler esnasında şerhlerini yapmayı d&uuml;ş&uuml;nd&uuml;ğ&uuml; eserleri zihninde bir taslak olarak beraberinde s&uuml;rekli taşımıştır.</p>\n\n<p>\n	On yıla yakın s&uuml;ren b&uuml;t&uuml;n bu ilim yolculuklarından sonra İstanbul&rsquo;a d&ouml;nen S&ucirc;d&icirc;, tahsiline burada da devam etmiştir. Ş&acirc;rih, İstanbul&rsquo;da d&ouml;nemin meşhur bilginlerinden dersler almıştır. S&ucirc;d&icirc; II. Sultan Selim devrinde, Sokollu&rsquo;nun y&ouml;netimde etkin olduğu bir sırada &ldquo;Gılman-ı Hassa&rdquo;ya hoca olarak tayin edilmiştir. S&ucirc;d&icirc; ileride Osmanlı saray ve idaresinde aktif roller, y&uuml;ksek stat&uuml;de vazifeler alacak gen&ccedil;lere ders vermekteydi. Bu g&ouml;revi ne kadar s&uuml;rd&uuml;rd&uuml;ğ&uuml; malum değildir. Kaynaklarda az bir emekli maaşıyla g&ouml;revden uzaklaştırıldığı kaydına rastlanmıştır. Daha sonra kendisi &ouml;l&uuml;m&uuml;ne kadar inzivaya &ccedil;ekilmiş ve eserlerine yoğunlaşmıştır.</p>\n\n<p>\n	Ş&acirc;rihin &ouml;l&uuml;m tarihi tam olarak bilinmemektedir. Osmanlı m&uuml;ellifleri eserinde &ouml;l&uuml;m tarihi 1005/1596 yılında İstanbul&rsquo;da vefat ettiği ve Yusuf Paşa camisi avlusuna defnolunduğu kaydedilmiştir. Eserde S&ucirc;d&icirc; ile ilgili şu eleştiri de yapılmıştır: &ldquo;Basılmış eserlerinde Fars&ccedil;a kaidelerine ait bazı hatalarına tesad&uuml;f olunmakla beraber istifadelidir.&rdquo;</p>\n\n<p>\n	S&ucirc;d&icirc;, şerh alanında &uuml;st&uuml;nl&uuml;ğ&uuml; tartışılmaz eserler ortaya koyabilmek maksadıyla &ouml;mr&uuml;n&uuml;n &ccedil;oğunu ilmi seyahatlerle ge&ccedil;irmiştir. Fars&ccedil;a ve Arap&ccedil;a&rsquo;ya vakıf olan ş&acirc;rih şerh metodunda alan araştırmalarına dayalı bir sistem takip ederek Şem&rsquo;&icirc; ve S&uuml;r&ucirc;r&icirc; Mustafa gibi şahsiyetlerce de şerhe tabi tutulan metinleri onlardan daha ilmi y&ouml;ntemlerle analiz etmiştir. S&ucirc;d&icirc;, şerhinde adeta bir eleştirmen gibi başka şerhleri tenkit etmiş, onlardaki kusurları m&uuml;stehzi bir dille ele almıştır. S&ucirc;d&icirc;&rsquo;nin şerhteki bu başarısı hayat &ouml;yk&uuml;s&uuml;nden de anlaşılacağı &uuml;zere şerhini yapacağı metinlerle ilgili yaptığı yıllar s&uuml;ren araştırmalarına dayanmaktadır.</p>\n\n<p>\n	<strong>S&ucirc;d&icirc;&rsquo;nin Fars&ccedil;a Eserlere Dair Yazdığı T&uuml;rk&ccedil;e Şerhler</strong></p>\n\n<p>\n	I- Ris&acirc;le-i S&ucirc;d&icirc;:</p>\n\n<p>\n	H&acirc;fız-ı Şir&acirc;z&icirc;&rsquo;nin ilk gazelinin ikinci beytine yazdığı şerhi ihtiva eden eserdir.</p>\n\n<p>\n	<strong>II- Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız:</strong></p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin 1595 tarihinde tamamlamış olduğu bu eseri Mevl&acirc;na ve Sa&rsquo;d&icirc;&rsquo;nin eserlerinden sonra en &ccedil;ok okunan eserdir. Fars&ccedil;a &ouml;ğrenmek isteyenlerin ilk başvuru kaynaklarından olan eser alanında yazılmış en iyi şerh olarak kabul edilmektedir. İran da dahi hala en iyi H&acirc;fız şerhi olarak nitelenen bu eser Fars&ccedil;a&rsquo;ya terc&uuml;me edilmiştir. H&acirc;fız gibi &ldquo;Lis&acirc;n&uuml;&rsquo;l-Gayb&rdquo; ve &ldquo;Terc&uuml;m&acirc;n&uuml;&rsquo;l-Esr&acirc;r&rdquo; olarak adlandırılan bir şairin &ccedil;&ouml;z&uuml;lemeyen bir&ccedil;ok beyti S&ucirc;d&icirc;&rsquo;nin isabetli yorumlarıyla aydınlanmıştır.</p>\n\n<p>\n	Esasında H&acirc;fız divanını, S&ucirc;d&icirc;&rsquo;den &ouml;nce, Şem&rsquo;&icirc; ve S&uuml;r&ucirc;r&icirc; gibi ş&acirc;rihler şerh etmişlerse de S&ucirc;d&icirc; bu iki ş&acirc;rihin eserlerindeki naivlikleri g&ouml;rerek kendisi de aynı eseri şerhe koyulmuştur.</p>\n\n<p>\n	<strong>III. Ris&acirc;le-i S&ucirc;d&icirc;</strong></p>\n\n<p>\n	Sa&rsquo;d&icirc;-i Şir&acirc;z&icirc;&rsquo;nin G&uuml;list&acirc;n adlı eserindeki bir beytin şerhini i&ccedil;eren risaledir.</p>\n\n<p>\n	<strong>IV. Şerh-i G&uuml;list&acirc;n:</strong></p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin 1595 yılında kaleme aldığı ikinci eserdir.</p>\n\n<p>\n	<strong>V. Şerh-i B&ucirc;st&acirc;n:</strong></p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin 1597 yılında Sa&rsquo;d&icirc; Ş&icirc;r&acirc;z&icirc;&rsquo;nin B&ucirc;stan adlı eserine yazdığı şerhtir. Bu eser Fars&ccedil;a&rsquo;ya terc&uuml;me edilmiştir.</p>\n\n<p>\n	<strong>VI. Şerh-i Mesnev&icirc;:</strong></p>\n\n<p>\n	Kaynaklarda S&ucirc;d&icirc;&rsquo;nin, Mevl&acirc;na&rsquo;nın Mesnev&icirc;&rsquo;sine bir şerh yazdığı kaydı olmakla birlikte esere hi&ccedil;bir k&uuml;t&uuml;phanede tesad&uuml;f edilememiştir.</p>\n\n<p>\n	<strong>VII. Şerh-i L&uuml;gat-ı Ş&acirc;hid&icirc;</strong></p>\n\n<p>\n	G&uuml;lşen-i Tevh&icirc;d sahibi, Ş&acirc;hid&icirc;&rsquo;nin L&uuml;gat-i Ş&acirc;hid&icirc; ismiyle meşhur manzum Fars&ccedil;a l&uuml;gat&ccedil;esine yapmış olduğu şerhtir. 25</p>\n\n<p>\n	<strong>S&ucirc;d&icirc;&rsquo;nin Arap&ccedil;a Eserlere Dair Yazdığı T&uuml;rk&ccedil;e Şerh ve Terc&uuml;meleri</strong></p>\n\n<p>\n	<strong>I. Şerh-i K&acirc;fiye (Tercemet&uuml;&rsquo;l-K&acirc;fiye)</strong></p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin Arap&ccedil;a nahve dair yazdığı ilk b&uuml;y&uuml;k eseri, İbn-i H&acirc;cib&rsquo;in Arap&ccedil;a k&uuml;&ccedil;&uuml;k bir nahiv kitabı olan el-K&acirc;fiye adlı eserine 1588 yılında yazdığı şerhtir.</p>\n\n<p>\n	<strong>II. Şerh-i S&acirc;fiye:</strong></p>\n\n<p>\n	İbn-i H&acirc;cib&rsquo;in Arap gramerini i&ccedil;eren el-S&acirc;fiye eserine yazılan şerhtir.</p>\n\n<p>\n	<strong>III. Terc&uuml;me-i Takrir&acirc;t &lsquo;ala Hutbet-i Ferid&uuml;dd&icirc;n:</strong></p>\n\n<p>\n	İbn-i H&acirc;cib&rsquo;in &ldquo;Terc&uuml;me-i Takrir&acirc;t &lsquo;ala Hutbet-i Ferid&uuml;dd&icirc;n&rdquo; adlı eserine S&ucirc;d&icirc;&rsquo;nin yapmış olduğu şerhtir.</p>\n\n<p>\n	<strong>IV.&nbsp; el-Z&acirc;v&rsquo;ın Terc&uuml;mesi:</strong></p>\n\n<p>\n	S&ucirc;d&icirc;&rsquo;nin, T&acirc;cedd&icirc;n İsfar&acirc;&icirc;n&rsquo;in Arap nahvine dair yazdığı el-Z&acirc;v eserini terc&uuml;mesidir.</p>\n\n<p>\n	<strong>V. Haşiye &lsquo;ala Şerh Hidayet el-Hikme:</strong></p>\n\n<p>\n	K&acirc;dı M&icirc;r H&uuml;seyin Mayb&ucirc;d&icirc;&rsquo;nin &ldquo;Şerhu Hid&acirc;yeti&rsquo;l-Hikme&rdquo; eserine, S&ucirc;d&icirc;&rsquo;nin yazdığı h&acirc;şiyeyi ihtiva eden eserdir.</p>\n\n<p>\n	<strong>Vehb&icirc; Konev&icirc;&rsquo;nin Hayatı, Şahsiyeti ve Ş&acirc;rih Kişiliği</strong></p>\n\n<p>\n	Bir Mevlev&icirc; şeyhi olduğu bilinen Vehb&icirc; Efendi&rsquo;nin hayatına ilişkin kaynaklarda yeterli bilgiye ulaşılamamaktadır. &ldquo;Osmanlı M&uuml;ellifleri&rdquo; eserinde kendisiyle ilgili şu bilgiler mevcuttur:</p>\n\n<p>\n	&ldquo;&lsquo;Uref&acirc;-i mevlev&icirc;yeden f&acirc;zıl bir z&acirc;t olup Konya&rsquo;da Eş&rsquo;ar&icirc;z&acirc;de denmekle meşhurdur. Hoca H&acirc;fız-ı Ş&icirc;r&acirc;z&icirc; D&icirc;v&acirc;n&rsquo;ına yazdığı şerh meşh&ucirc;rdur. V. 1244, merkadi dergah-ı cen&acirc;b-ı Mevl&acirc;n&acirc;&rsquo;dadır.&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendi&rsquo;nin H&acirc;fız Divanı şerhiyle ilgili bir &ccedil;ok tenkit yapılmıştır. Tenkitlerin merkezi, bu şerhin tasavvuf&icirc; yorumu tercih etmesinden dolayıdır. Tahsin Yazıcı, bu şerh ile ilgili &ldquo;H&acirc;fız&rsquo;ın hemen her s&ouml;z&uuml;n&uuml; tasavvuf&icirc; a&ccedil;ıdan yoruma tabi tuttuğundan onun ger&ccedil;ek d&uuml;ş&uuml;ncelerini ve sanatını yansıtmamaktadır&rdquo; derken; A. G&ouml;lpınarlı da benzer şekilde Vehb&icirc; Efendi şerhini ş&ouml;yle tenkit etmiştir:</p>\n\n<p>\n	&ldquo;... Ş&uuml;phe yok ki H&acirc;fız&rsquo;ın en garip ve saf şerhi Vehb&icirc; Efendi şerhidir. İkinci Mahmut devrinde (1808-1839), yani &ccedil;ok muahhar bir zamanda Mehmed Vehb&icirc; adlı Konyalı bir mevlev&icirc; tarafından meydana getirilen bu eser, baştanbaşa sa&ccedil;ma, zoraki ve g&uuml;l&uuml;n&ccedil; te&rsquo;villerle doludur. Vehb&icirc;&rsquo;ye nazaran H&acirc;fız, Mevlev&icirc;dir ve her s&ouml;z&uuml;n&uuml;n tasavvuf&icirc; bir manası vardır!&rdquo;</p>\n\n<p>\n	Mevlev&icirc; terbiyesinin gerektirdiği şekilde d&uuml;nyaya bakan bu ş&acirc;rihe yapılan tenkitlerin bazen aşırıya ka&ccedil;tığı kanaatindeyiz. H&acirc;fız&rsquo;ın şiirlerini anlamak maksadıyla şerhe g&ouml;z atan bir araştırmacı rahatlıkla ş&acirc;rihin şiirleri &lsquo;terc&uuml;me&rsquo; ederken şahsi tasarrufta bulunmadığını; bulunduğu takdirde de &ldquo;man&acirc;-yı iş&acirc;reti&rdquo; &uuml;st başlığıyla hareket ettiğini g&ouml;recektir. Dolayısıyla Vehb&icirc; Efendi tasavvuf&icirc; şerh usul&uuml;n&uuml; şuursuz bir şekilde benimsememiş; aksine takip ettiği şerh metodunu son derece bilin&ccedil;li olarak tercih etmiştir. Vehb&icirc; Efendi şerhindeki mukaddime dikkatli okunduğunda bu ş&acirc;rihin, klasik edebiyatımızda s&ouml;ze konu edilen bir&ccedil;ok mevzudan haberdar olduğu ve kendisinin de bu konularla ilgili bir takım fikirler beyan ettiği g&ouml;r&uuml;lecektir. Dolayısıyla Vehb&icirc; Efendi şerhi kendi i&ccedil;inde sistemli bir yol takip etmektedir. Ş&acirc;rih, mukaddimesinde H&acirc;fız&rsquo;ın şiirlerinin nasıl anlaşılması ve nasıl anlaşılmaması gerektiği &uuml;zerinde durur:</p>\n\n<p>\n	&ldquo;Ol lis&acirc;n&uuml;&rsquo;l-gayb ve terc&uuml;m&acirc;n&uuml;&rsquo;l-esr&acirc;rdır, nice esr&acirc;r-ı gaybiyye ve me&rsquo;&acirc;n&icirc;-yi hak&icirc;k&icirc;yyeyi kisve-i s&ucirc;retde ve lib&acirc;s-ı mec&acirc;zda g&ouml;stermişdir.&rdquo;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere Vehb&icirc; Efendi H&acirc;fız&rsquo;ın iki lakabı &uuml;zerinde durarak şerhinin takip edeceği y&ouml;ntemin ana hatlarını a&ccedil;ıklamıştır. Vehb&icirc; Efendiye g&ouml;re H&acirc;fız, &ldquo;gaybın dili&rdquo; olduğu i&ccedil;in &ldquo;bi&ccedil;im kılığı&rdquo; ve &ldquo;mec&acirc;z giysisi&rdquo; ile mer&acirc;mını anlatmıştır. Ş&acirc;rihe d&uuml;şen g&ouml;rev ise, bu &ldquo;giysi&rdquo;yi en uygun bi&ccedil;imde &ccedil;ıkarmaktır.</p>\n\n<p>\n	Vehb&icirc; Efendi, H&acirc;fız&rsquo;ın g&ouml;r&uuml;n&uuml;şte bir tarikata mensup olmadığını ama H&acirc;fız gibi kişilerin doğuştan ilah&icirc; bir takım sırlara vakıf olduğunu belirtir. Ayrıca Vehb&icirc; Efendi&rsquo;nin şerhini yaptığı şairin hayatına dair malumatının da olduğu şu satırlarda g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;Ger&ccedil;i H&acirc;fız z&acirc;hiren bir p&icirc;rin dest-i ir&acirc;detini tuttıgı ma&rsquo;l&ucirc;m degildir. Mahfı olmıya ki vuslat-ı Hakk&rsquo;a elbette bir v&acirc;sıta l&acirc;zımdır ill&acirc; fakat &uuml;veys&icirc;ler ki anları Res&ucirc;l-i Ekrem sallall&acirc;hu te&rsquo;&acirc;l&acirc; &lsquo;aleyhi vesellem h&uuml;cre-i n&uuml;b&uuml;vvetde terbiyyet ider. H&acirc;fız-ı Ş&icirc;r&acirc;z&icirc; dahi &uuml;veys&icirc;lerdendir. Anın&ccedil;&uuml;n z&acirc;hiren bir p&icirc;re in&acirc;bet itmemişdir.&rdquo;</p>\n\n<p>\n	Bu satırlardan anlaşıldığı gibi Vehb&icirc; Efendi&rsquo;nin nazarınca H&acirc;fız bir &ldquo;Mevlev&icirc;&rdquo; olarak değil &ldquo;&uuml;veys&icirc;&rdquo; olarak nitelenmiştir.</p>\n\n<p>\n	Vehb&icirc; Efendi daha sonra H&acirc;fız&rsquo;ın şiirlerindeki kapalılık sebepleri &uuml;zerinde durur. Bu a&ccedil;ıklamalarında bile Konev&icirc; tasavvuf&icirc; dili elden bırakmayarak &ldquo;uyarı&rdquo; mahiyetinde şunları yazar:</p>\n\n<p>\n	&ldquo;(tenb&icirc;h) Ey ehl-i ins&acirc;f olan karındaş-ı &lsquo;az&icirc;zim, Hazret-i H&acirc;fız ve H&acirc;fız gibi &lsquo;&acirc;şık-ı mest-i m&uuml;d&acirc;m kimseler bunun gibi şar&acirc;b-ı &lsquo;ışk-ı il&acirc;h&icirc;yyeyi n&ucirc;ş id&uuml;p mazhar-ı tecelliyy&acirc;t ve f&uuml;y&ucirc;z&acirc;t-ı bil&acirc;-vasıt&acirc;t olan zev&acirc;t-ı &lsquo;&acirc;l&icirc;- himmetlere esr&acirc;r-ı tevh&icirc;dden bir feth-i b&acirc;b olup isk&acirc;t-ı iz&acirc;fetle Hak subh&acirc;nehu ve te&rsquo;&acirc;la suver-i muhtelifede tecelliyy&acirc;t-ı m&uuml;te&rsquo;&acirc;kibe ve esm&acirc; ve sıf&acirc;t-ı m&uuml;tenevvi&rsquo;a ile&emsp;zuh&ucirc;r ittikde... Ta&rsquo;b&icirc;r-i m&uuml;şkil olup ve &lsquo;av&acirc;m-ı ke&rsquo;l-hev&acirc;mdan setri v&acirc;cib oldugı&ccedil;&uuml;n k&acirc;h s&ucirc;ret-i hezelde k&acirc;h s&ucirc;ret-i mec&acirc;zda ta&rsquo;b&icirc;r buyururlar.&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendi adeta kendi şerhinin bir t&uuml;r savunması denebilecek mukaddimesinde bir takım mazmunların ne anlama geldikleri &uuml;zerinde dikkatle durmuştur. Ş&acirc;rih, şerhini oluşturmadan &ouml;nce yorumlayacağı metinler &uuml;zerinde yapılan polemiklere kendi de katılmış ve fikirlerini beyan etmiştir. H&acirc;fız&rsquo;ın şiirleri gibi metinlerin nasıl anlaşılması gerektiği y&ouml;n&uuml;nde bir takım tavzihatta bulunan Vehb&icirc; Efendi, kendisinin de takip ettiği tasavvuf&icirc; şerh metodunu şiddetli bir şekilde savunmuştur:</p>\n\n<p>\n	&ldquo;Ol eclden ehl&uuml;ll&acirc;hın m&uuml;teş&acirc;bih&acirc;ta m&uuml;lhak kelim&acirc;t-ı kudsiyye-i iş&acirc;r&acirc;tiyyelerinde iştib&acirc;h id&uuml;p mey-i rahm&acirc;n&icirc; ile mey-i şeyt&acirc;n&icirc; ve &acirc;sm&acirc;n ile rism&acirc;nı, zenb&ucirc;r-ı &lsquo;asel ile zenb&ucirc;r-ı har&acirc;nı z&acirc;ten m&uuml;şterek zanneylediler, belki m&uuml;&rsquo;min-i mahb&ucirc;b ile kafir-i mabg&ucirc;zı dahi ma&rsquo;na ve r&ucirc;hen m&uuml;şterek zanneyleyip k&acirc;lell&acirc;hu te&rsquo;&acirc;la (m&acirc; lih&acirc;ze&rsquo;r-res&ucirc;li ye&rsquo;kulu&rsquo;t-ta&rsquo;&acirc;me ve yemş&icirc; fi&rsquo;l-esv&acirc;k) dimege ictis&acirc;r id&uuml;p mel&rsquo;&ucirc;n-ı ebed&icirc; oldılar.&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendiye g&ouml;re en sık kullanılan mazmunlardan olan &ldquo;şar&acirc;b&rdquo;ın mecazen &ldquo;il&acirc;hi aşk&rdquo; olarak yorumlanmaması &ldquo;bal arısıyla eşek arısını karıştırmak&rdquo; kadar b&uuml;y&uuml;k bir hatadır.</p>\n\n<p>\n	Vehb&icirc; Efendi daha sonra H&acirc;fız&rsquo;ı &ldquo;ser-defter-i mecz&ucirc;b&icirc;n, g&uuml;z&icirc;de-i &acirc;şık&acirc;n ve kalender&acirc;n-ı hak&icirc;kat-b&icirc;n&rdquo; gibi sıfatlarla niteleyerek ş&ouml;yle devam etmiştir:</p>\n\n<p>\n	&ldquo;Hazret-i H&acirc;fız-ı Ş&icirc;r&acirc;z&icirc; lis&acirc;n-ı gayb ile buyurdıgı gazeliyy&acirc;t-ı m&uuml;lhem&acirc;tında hezel s&ucirc;retinde ve mey ve mahb&ucirc;b-ı mec&acirc;z&icirc; hey&rsquo;etinde g&ouml;rinen esr&acirc;r-ı ma&rsquo;neviyyelerin te&rsquo;v&icirc;line k&acirc;dir olamazsın, b&acirc;ri muğ ve muğbe&ccedil;eden ve z&uuml;nn&acirc;rdan ve b&uuml;t ve z&uuml;lf ve ebr&ucirc; ve mahb&ucirc;b ve mahr&ucirc;lardan ve &ccedil;eşm ve leb ve dend&acirc;ndan ve tevanger&acirc;n ve esb &uuml; esterlerden ve p&icirc;r-i mug&acirc;ndan ve bunların ems&acirc;li m&uuml;lhek&acirc;t-ı m&uuml;teş&acirc;bih&acirc;tlardan beyne&rsquo;t-teşb&icirc;hi ve&rsquo;t-tenz&icirc;h tevh&icirc;d mur&acirc;d olunan elf&acirc;z-ı behiyyelerini mec&acirc;za haml itmey&uuml;p galebe-i sult&acirc;n-ı &lsquo;ışkla zuh&ucirc;r iden ta&rsquo;bir&acirc;tlannı mur&acirc;dları ma&rsquo;n&acirc;-yı mec&acirc;z&icirc;dir ve m&acirc;sivall&acirc;hdan ba&rsquo;zı eşy&acirc; ve ba&rsquo;zı eşh&acirc;sdır dey&uuml; iftiradan hazer idesin ki s&ucirc;-i h&acirc;timeye sebebdir.&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendi bu c&uuml;mlelerden anlaşılacağı &uuml;zere takip ettiği metodun diğer metotlardan ayrılan y&ouml;nleri &uuml;zerinde ısrarla durmuş ve elindeki metinlerin nasıl anlaşılması gerektiği hakkında detaylı bilgiler sunmuştur. Ş&acirc;rih, H&acirc;fız&rsquo;ın metinlerinin b&uuml;sb&uuml;t&uuml;n mecazlı s&ouml;yleyişe dayandığını; aksi takdirde yorumlanması durumunda bunun, metinlere ve şairine bir &ldquo;iftira&rdquo; olacağını ifade etmektedir.</p>\n\n<p>\n	Vehb&icirc; Efendi mukaddimesinde metinlerde ge&ccedil;en mazmunların, tasavv&ucirc;fi dilde belli anlamlara gelmesi gerektiğinin sebepleri &uuml;zerinde durmuştur:</p>\n\n<p>\n	&ldquo;Mal&rsquo;&ucirc;m ola ki ehl-i tahk&icirc;k ve kib&acirc;r-ı ehlull&acirc;h r&ucirc; ve z&uuml;lf ve h&acirc;l ve hat ve ebr&ucirc; ve leb gibi elf&acirc;z-ı mec&acirc;ziyye ve &lsquo;ac&icirc;beleri silk-i nazma &ccedil;ek&uuml;p hak&acirc;yık ve dak&acirc;yıktan beyne&rsquo;l-&rsquo;ar&icirc;f&icirc;n birer ma&rsquo;n&acirc;-yı lat&icirc;fe-i az&icirc;melere iş&acirc;ret buyurup esr&acirc;r-ı tar&icirc;katı &lsquo;av&acirc;mdan setr itmek i&ccedil;&uuml;n &lsquo;&acirc;şık-ı s&acirc;dık kend&uuml;ye olan tecelli-yi cem&acirc;l ve cel&acirc;l-i il&acirc;h&icirc;yye ile ma&rsquo;ş&ucirc;k-ı hak&icirc;k&icirc;nin miy&acirc;nında olan lez&acirc;iz-i r&ucirc;h&acirc;niyyeleri bey&acirc;n ve &ccedil;eşm-i beş&acirc;retle mez&acirc;hirde m&uuml;ş&acirc;hede eyledikleri cem&acirc;l-i b&icirc;-niş&acirc;n z&acirc;hiri &lsquo;ay&acirc;n eylemişlerdir.&rdquo;</p>\n\n<p>\n	Bu a&ccedil;ıklamalardan sonra ş&acirc;rih, k&uuml;&ccedil;&uuml;k tasavvuf&icirc; bir s&ouml;zl&uuml;k sayılabilecek, H&acirc;fız Divanı&rsquo;nda ge&ccedil;en lafızların geldikleri anlamlar &uuml;zerinde durmuştur:</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;Işk: İfr&acirc;t-ı muhabbete dirler.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;&Acirc;şık: M&uuml;tehayyir ve m&uuml;şt&acirc;k-ı cem&acirc;l ve cel&acirc;l-i il&acirc;h&icirc; Ma&rsquo;ş&ucirc;k: Hak Te&rsquo;&acirc;la bes H&uuml;sn: Cem&rsquo;iyyet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kem&acirc;l&acirc;t: Vecd-i cezbe-i t&acirc;mm-ı Hak Ş&ucirc;h&icirc;: Lezz&acirc;t-ı tevecc&uuml;h&acirc;tta zuh&ucirc;r iden ş&icirc;ve-i il&acirc;h&icirc; Ş&icirc;ve: Cezbe-i il&acirc;h&icirc; Vef&acirc;: &lsquo;in&acirc;yet-i il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Cef&acirc;: S&acirc;likin kalbi mea&rsquo;&acirc;rifden per&icirc;ş&acirc;n olmaklığa Cevr: &lsquo;Ur&ucirc;cda seyrden s&acirc;liki gir&uuml; tutmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	N&acirc;z: Kalbe kuvvet virmek.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İstiğn&acirc;: Derek&acirc;t-ı mevc&ucirc;d&acirc;tdan mest&ucirc;r olan heybet-i cel&acirc;liyyet-i Hak T&icirc;r-i gamze: A&rsquo;m&acirc;l ve &lsquo;ib&acirc;d&acirc;tı redditmek.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Serkeş: Muh&acirc;lefet-i ir&acirc;det-i il&acirc;h&icirc; ve hil&acirc;f-ı mur&acirc;d-ı s&acirc;lik Em&icirc;r: İr&acirc;detini c&acirc;ri tutmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Tev&acirc;nger&icirc;: Huz&ucirc;r-ı cemi&rsquo; kem&acirc;l&acirc;t.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Terk-i n&acirc;z: Bil&acirc;-v&acirc;sıta kable&rsquo;s-s&uuml;l&ucirc;k zuh&ucirc;r iden cezbe-i il&acirc;h&icirc; T&acirc;r&acirc;c: Selb-i ihtiy&acirc;r-ı s&acirc;lik M&uuml;tev&acirc;r&icirc;: İh&acirc;t&acirc;t ve istil&acirc;-yı &lsquo;ışk-ı il&acirc;h&icirc; &Acirc;şn&acirc;&icirc;: Te&rsquo;alluk-ı rub&ucirc;biyyet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Gam-h&acirc;reg&icirc;: Sıf&acirc;t-ı b&acirc; satyet Mihr-b&acirc;n&icirc;: Sıf&acirc;t-ı rahm&acirc;niyye K&acirc;met: Liy&acirc;kat-i &lsquo;ub&ucirc;diyye</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Z&uuml;lf/ g&icirc;s&ucirc;/ M&ucirc;y/ Ebr&ucirc;/ Turra: C&uuml;mlesi gayb-ı h&uuml;viyyet ve sıf&acirc;t-ı z&acirc;tı ehadiyyet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	T&acirc;b-ı z&uuml;lf.: Sıf&acirc;t-ı tecelliyy&acirc;t Ser-mest: Zuh&ucirc;r-ı h&acirc;l&acirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kem&acirc;n-ebr&ucirc;/ T&acirc;k-ı ebr&ucirc;: İzh&acirc;r-ı m&uuml;şkil&acirc;t bisebeb-i taks&icirc;r</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Ccedil;eşm-i hum&acirc;r/ &Ccedil;eşm-i terk: Zuh&ucirc;r-ı h&acirc;l&acirc;t-ı kem&acirc;liyye</p>\n\n<p style=\"margin-left:14.15pt;\">\n	M&acirc;hr&ucirc;y/ Ruh/ &Ccedil;ehre-i g&uuml;lg&ucirc;n: Zuh&ucirc;r-ı env&acirc;r-ı tecelliyy&acirc;t-ı il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&acirc;l: Z&acirc;t-ı il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&acirc;l-i siy&acirc;h: &lsquo;&Acirc;lem-i gayb</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hatt-ı sebz: &lsquo;&Acirc;lem-i berzah</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Berzah: H&acirc;il ve h&acirc;ciz olan şeydir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Leb: Kel&acirc;m</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Leb-i la&rsquo;l/ Leb-i şeker&icirc;n: Feyz-i b&acirc;tın&icirc; ve lez&acirc;iz-i ruh&acirc;n&icirc;36 Zeb&acirc;n-ı ş&icirc;r&icirc;n: Emr-i il&acirc;h&icirc; Zeb&acirc;n-ı telh: Nehy-i il&acirc;h&icirc; Deh&acirc;n: Takd&icirc;s tarikıyle olan m&uuml;tekellimlik sıfatı Zeneh: Zekan ve m&uuml;ş&acirc;hededen h&acirc;sıl olan mahall-i m&uuml;l&acirc;haza mahall-i lezz&acirc;t-ı ruhaniyye</p>\n\n<p style=\"margin-left:14.15pt;\">\n	N&acirc;fe: Nefeh&acirc;t-ı il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	S&icirc;b-i zen&acirc;h: &lsquo;İlm-i led&uuml;nn&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Ccedil;&acirc;h-ı zen&acirc;h: M&uuml;şkil&acirc;t-ı esr&acirc;r-ı m&uuml;ş&acirc;hede</p>\n\n<p style=\"margin-left:14.15pt;\">\n	M&ucirc;y-ı miy&acirc;n: Dak&acirc;yık-ı esr&acirc;r-ı tar&icirc;kat</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Dest/ Sa&rsquo;id/ B&acirc;z&ucirc;: Zuh&ucirc;r-ı kuvve-i kudsiyye</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Gevher-i s&uuml;han: Feyz ve iş&acirc;ret-i il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Pey&acirc;m/ Hediyye: N&uuml;b&uuml;vvet ve vel&acirc;yet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Meclis-i &lsquo;işret: Lezzet-i &uuml;nsiyyet-i il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Tarab/ &lsquo;Ayş: Dev&acirc;m-ı lezzet-i &uuml;ns b&acirc;-Hak Te&rsquo;&acirc;la</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şar&acirc;b: &lsquo;Işk-ı il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hum/ Humh&acirc;ne/ K&acirc;se/ Kadeh/ C&acirc;m/ S&uuml;r&acirc;h&icirc;: Kalb-i &lsquo;&acirc;şık</p>\n\n<p style=\"margin-left:14.15pt;\">\n	S&acirc;k&icirc;: M&uuml;rşid</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Har&acirc;b&acirc;t: &lsquo;&Acirc;lem-i n&acirc;s&ucirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;şy&acirc;r&icirc;: Mak&acirc;m-ı sahv</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Rind&icirc;: M&acirc;siv&acirc;dan kat&rsquo;-ı nazar idici mel&acirc;m&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Evb&acirc;ş/ L&acirc; ub&acirc;l&icirc;: S&acirc;lik-i n&acirc;-perh&icirc;z</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şem&rsquo;: N&ucirc;r-ı il&acirc;h&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	N&acirc;hid: Z&uuml;hre yıldızı ki mur&acirc;d tecelli-yi il&acirc;h&icirc;dir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nukl: Keşf ve ker&acirc;met</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Subh ve b&acirc;md&acirc;d: Zuh&ucirc;r-ı tecell&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şeb&acirc;ng&acirc;h: Ahv&acirc;le m&acirc;lik olmak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şeb-i kadr: Lik&acirc;-yı env&acirc;r-ı tecelliyy&acirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şeb-i yeld&acirc;: Elv&acirc;n-ı env&acirc;r-ı tecelliyy&acirc;tın nih&acirc;yetine vus&ucirc;l</p>\n\n<p style=\"margin-left:14.15pt;\">\n	K&acirc;fir: S&acirc;hib-i a&rsquo;m&acirc;l-i b&acirc;-tefrika yah&ucirc;d bir nefes Hak&rsquo;dan gafletdir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;&Icirc;yd: Mak&acirc;m-ı cem&rsquo;dir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nevr&ucirc;z: Mak&acirc;m-ı tefrika ya zuh&ucirc;r-ı tecell&icirc; Ters&acirc;: Dak&icirc;k olan me&rsquo;&acirc;n&icirc; ve hak&icirc;kat</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ters&acirc;-be&ccedil;&ccedil;e: Me&rsquo;&acirc;ni-yi hak&icirc;kati tefekk&uuml;r</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Sab&acirc;: Feyz ve tecell&icirc; y&acirc;hud vesvese-i nefsden olan per&icirc;ş&acirc;nlık</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Muğbe&ccedil;e: Tecelliyy&acirc;t -ı faside</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Deyr: &lsquo;&Acirc;lem-i ins&acirc;n&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kil&icirc;s&acirc;: &lsquo;&Acirc;lem-i hayev&acirc;n&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	C&ucirc;ş &uuml; hur&ucirc;ş: H&acirc;l&acirc;tı &acirc;şik&acirc;re itmek</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nam&acirc;z: İctih&acirc;d-ı s&acirc;lik</p>\n\n<p style=\"margin-left:14.15pt;\">\n	R&ucirc;ze: Kat&rsquo;-ı ta&rsquo;alluk&acirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Zek&acirc;t: Terk-i v&uuml;c&ucirc;d ve tasfiye-i b&acirc;tın</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hacc: S&uuml;l&ucirc;k f&icirc;-tarikill&acirc;h</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Bey&acirc;b&acirc;n: Vek&acirc;i&rsquo;-i tar&icirc;k</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ka&rsquo;be: Mak&acirc;m-ı vuslat</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hırka: Sal&acirc;hiyyet ve sel&acirc;met</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Secc&acirc;de: Tevecc&uuml;h ile b&acirc;tını şu&rsquo;lelendirmek</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Der-b&acirc;hten: &lsquo;A&rsquo;m&acirc;l-ı m&acirc;ziyeleri nazardan mahv itmek</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Terk: Kat&rsquo;-ı emel</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Reften: &lsquo;&Acirc;lem-i beşeriyyetden &lsquo;&acirc;lem-i erv&acirc;ha &lsquo;ur&ucirc;c Ric&rsquo;at. &lsquo;&Acirc;lem-i erv&acirc;htan &lsquo;&acirc;lem-i beşeriyyete gelmek.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Der&ucirc;n: &lsquo;&Acirc;lem-i melek&ucirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	B&uuml;r&ucirc;n: &lsquo;&Acirc;lem-i m&uuml;lk</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Bah&acirc;r: B&acirc;tında r&ucirc;haniyyet zuh&ucirc;r itmek.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	T&acirc;bist&acirc;n: Mak&acirc;m-ı ma&rsquo;rifet Zimist&acirc;n: Mak&acirc;m-ı kabz B&ucirc;st&acirc;n: Mahall-i m&uuml;ş&acirc;hede G&uuml;lz&acirc;r: G&uuml;ş&acirc;delik ve saf&acirc;-yı der&ucirc;n</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nergis: &lsquo;&Acirc;mel vaktinde ferahdan kalbde z&acirc;hir olan net&icirc;ce ve ferah.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Serv: Tefekk&uuml;rden h&acirc;sıl olan &lsquo;&ucirc;l&ucirc;m ve istik&acirc;met</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Benefşe: Bir fikirdir ki onunla kuvvet-i idr&acirc;kiyye &lsquo;&acirc;melde kav&icirc; olur.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Sebze: &lsquo;Ayn-ı ma&rsquo;rifet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Reyh&acirc;n: Riy&acirc;zetde g&acirc;yet tasfiyyeden h&acirc;sıl olan bir n&ucirc;rdır.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ebr: Hic&acirc;b-ı der&ucirc;n B&acirc;r&acirc;n: N&uuml;z&ucirc;l-ı feyz Neşv: Terakk&icirc; N&acirc;z: &lsquo;İzzet bulmak S&uuml;rh&icirc;: Kuvvet-i s&uuml;l&ucirc;k Sebz&icirc;: Kem&acirc;l-i mutlak Zerd&icirc;: Sıfat-ı tev&acirc;zu&rsquo;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Sef&icirc;d&icirc;: Yek-reng&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Keb&ucirc;d&icirc;: Takl&icirc;d&icirc;-i muhib</p>\n\n<p style=\"margin-left:14.15pt;\">\n	C&ucirc;yb&acirc;r: S&uuml;l&ucirc;k ve &lsquo;ib&acirc;d&acirc;t</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Acirc;b-ı rev&acirc;n: Kalb-i s&acirc;likde olan ferah-ı d&acirc;im&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Seyl: Galebe-i ahv&acirc;l-i kalb</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nes&icirc;m: Feyz ve &lsquo;in&acirc;yet-i d&acirc;imi</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nes&icirc;m-i seherg&acirc;h: Mak&acirc;m-ı tefrikada ve mak&acirc;m-ı cem&rsquo;de olan &lsquo;alaka ve ittis&acirc;lden &acirc;g&acirc;h olmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mutrip: &Acirc;g&acirc;h idici</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Def: Ma&rsquo;ş&ucirc;k-ı hak&icirc;k&icirc;yi her nefes talebde olmak ya &lsquo;&acirc;şıkın &lsquo;indinde mahb&ucirc;bın esr&acirc;r ve haberini if&acirc;de idici.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ter&acirc;ne: &Acirc;y&icirc;n-i muhabbet N&acirc;le/ Z&acirc;r: Taleb-i mahb&ucirc;b</p>\n\n<p style=\"margin-left:14.15pt;\">\n	P&acirc;y-k&ucirc;ften: Tevh&icirc;de dirler Dest-zeden: Vakt-ı muh&acirc;fazat37 Ken&acirc;r: Esr&acirc;r-ı H&uuml;d&acirc;&rsquo;yı bulmak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	B&ucirc;se: Keyfiyyet ve me&rsquo;&acirc;ni-i kel&acirc;mı kab&ucirc;le isti&rsquo;d&acirc;d bulmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	K&uuml;lbe-i ahz&acirc;n: M&uuml;f&acirc;rakattan h&acirc;sıl olan h&acirc;let-i h&uuml;zn Gam-kede: Mest&ucirc;rluk mak&acirc;mı</p>\n\n<p style=\"margin-left:14.15pt;\">\n	B&acirc;m: &lsquo;&Acirc;lemiy&acirc;tın idr&acirc;kinden p&ucirc;ş&icirc;de olan mahall-i tecell&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şehr: V&uuml;c&ucirc;d-ı mutlak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	K&ucirc;y: Mak&acirc;m-ı &lsquo;ub&ucirc;diyyet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mahalle: Sıf&acirc;t-ı kem&acirc;l&acirc;t ile muttasıf olmak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Acirc;sit&acirc;n: A&rsquo;m&acirc;l ve &lsquo;ib&acirc;d&acirc;ta m&uuml;l&acirc;zemet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Fery&acirc;d: Zikr-i hayr</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Fig&acirc;n: Ahv&acirc;l-ı der&ucirc;nı z&acirc;hir itmek</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Renc &uuml; derd: Bir emrin hil&acirc;f-ı ir&acirc;de &uuml;zere zuh&ucirc;rı ve muhibbin &lsquo;adem-i tahamm&uuml;lidir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	B&icirc;m&acirc;r&icirc;/ &Uuml;ft&acirc;deg&icirc;: Zuh&ucirc;r-ı cel&acirc;let-i ilah&icirc; ve infir&acirc;c-ı kalb Fakr: &lsquo;Adem-i ihtiy&acirc;c ila gayrill&acirc;h B&icirc;d&acirc;r&icirc;: Zuh&ucirc;r-ı feyz-i il&acirc;h&icirc; Sa&rsquo;&acirc;det: H&acirc;nden-i ezeli</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şek&acirc;vet: R&acirc;nden-i ezeli, ne&rsquo;&ucirc;zu bill&acirc;h min z&acirc;lik P&acirc;k-b&acirc;z&icirc;: Tevecc&uuml;h-i h&acirc;lis</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Huz&ucirc;r: &lsquo;İb&acirc;det-i h&acirc;lis net&icirc;cesi olan ferah-ı dil ve mak&acirc;m-ı vahdet H&acirc;b: Gaflet ve killet-i &lsquo;ib&acirc;det sebebiyle ihtiy&acirc;nn f&acirc;ni olmaklıgı &lsquo;Alef: M&uuml;stelzim-i beşeriyyet olan şehev&acirc;t ve m&uuml;ştehiy&acirc;t S&acirc;r-b&acirc;n: M&uuml;rşid-i r&acirc;h-ı hak&icirc;kat Gevher: Me&rsquo;&acirc;n&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Ccedil;evg&acirc;n: Takd&icirc;r-i ezel&icirc;-i H&uuml;d&acirc;-yı lemyezeli</p>\n\n<p style=\"margin-left:14.15pt;\">\n	G&ucirc;y: Takd&icirc;r h&uuml;kmi tahtında mecb&ucirc;r ve makh&ucirc;r olmak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;İn&acirc;yet: &lsquo;İbadet ve tevecc&uuml;hden h&acirc;sıl olan muhabbet-i emr-i H&uuml;d&acirc;&rsquo;dır</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hurde-g&icirc;r: &lsquo;&Acirc;şıkdan zuh&ucirc;ra gelen ta&rsquo;b&icirc;r-i ihtiy&acirc;r&icirc;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Acirc;ft&acirc;b: Fen&acirc;-yı mutlak ve vuslat ilall&acirc;h</p>\n\n<p style=\"margin-left:14.15pt;\">\n	M&acirc;ht&acirc;b: Tecelli-yi cem&acirc;l ve mihr ve muhabbet</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Matla&rsquo;: Mak&acirc;m-ı şuh&ucirc;du&rsquo;l-Hak</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mağribu&rsquo;ş-Şems: Hakk&rsquo;ın ta&rsquo;ayyun&acirc;tla istit&acirc;rı ve r&ucirc;hın cesetle istit&acirc;rıdır.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Bas&icirc;ret: Kalbde bir n&ucirc;rdır ki anınla hak&acirc;yık-ı eşy&acirc; ve bev&acirc;tın-ı um&ucirc;r idr&acirc;k olunur. Nitekim basarla mahs&ucirc;s&acirc;t ve mubsir&acirc;t idr&acirc;k olınur.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Zerre-i Beyz&acirc; ve heb&acirc;: Şol maddedir ki Cen&acirc;b-ı Hak suver-i &lsquo;&acirc;lemi andan feth eyledi</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hey&ucirc;l&acirc;: Şol b&acirc;tın olan şeye dirler ki s&ucirc;ret-i z&acirc;hir ola.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hev&acirc;: Nefsin bir şeye meyl itmesidir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Vel&acirc;yet: &lsquo;Abdin Hakla &lsquo;inde fen&acirc;i&rsquo;n-nefs k&acirc;im olmasıdır.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;rriyyet: Ağy&acirc;rdan ve gayr-ı m&acirc;siv&acirc;dan ve şehev&acirc;t ve hev&acirc;dan &acirc;z&acirc;d olmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hak&icirc;kat-i Muhammediyye: Z&acirc;tın ta&rsquo;ayy&uuml;n-i evvel ve esm&acirc;-ı h&uuml;sn&acirc; i&rsquo;tib&acirc;riyle olan mertebesidir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İlme&rsquo;l-yak&icirc;n: Enbiy&acirc; ve evliy&acirc;nın &icirc;r&acirc;d eyledikleri &lsquo;ul&ucirc;m ve me&rsquo;&acirc;rifle Hakk&rsquo;ı bilmek.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;Ayne&rsquo;l-yak&icirc;n: M&uuml;ş&acirc;hede-i kalbiyye ile vahdet-i hak&icirc;k&icirc;yeyi m&uuml;ş&acirc;hede kılmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hakka&rsquo;l yak&icirc;n: Mak&acirc;m-ı cem&rsquo;-ı ehadiyyetde Hakk&rsquo;ı m&uuml;ş&acirc;hede kılmak.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hikmet: Hak&acirc;yık-ı eşy&acirc;ya ve hav&acirc;ssına ve lev&acirc;zımına ve ahk&acirc;m ve &acirc;s&acirc;rına &lsquo;&acirc;lim olmakdır. &lsquo;al&acirc; m&acirc; hiye &lsquo;aleyhi ve muktez&acirc;sıyla &lsquo;amel kılmakdır.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mahv: Fen&acirc;-yı v&uuml;c&ucirc;d-ı abddir, z&acirc;t-ı hakda.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mevt: İz&acirc;le-i hev&acirc;-yı nefs ve ifn&acirc;-yı şehev&acirc;t-ı tabi&rsquo;at kılmakdır.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Sev&acirc;d&uuml;&rsquo;l-vech f&icirc;&rsquo;d-d&acirc;reyn: Fen&acirc;fill&acirc;h h&acirc;line dirler şol haysiyyetten ki s&acirc;likin z&acirc;hiren b&acirc;tınan d&uuml;nyeviyyen ve uhreviyyen v&uuml;c&ucirc;dı kalmaya ve fakr-ı hak&icirc;k&icirc; ve &lsquo;adem-i asliyyesine r&uuml;c&ucirc;&rsquo; id&uuml;p c&uuml;mle v&uuml;c&ucirc;d-ı Hakk&rsquo;ı g&ouml;re. Anın&ccedil;&uuml;n &ldquo;iz&acirc; etemme&rsquo;l-fakru fehuvall&acirc;h&rdquo; dimişlerdir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&lsquo;Am&acirc;&rsquo;: Hazret-i ehadiyyetdir, bu mertebeye &lsquo;am&acirc;&rsquo; didikleri Hak&rsquo;dan gayrı bir ehadin d&icirc;de-i idr&acirc;ki ana irmediginden ve basar bas&icirc;reti anı g&ouml;rmedigindendir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Muhabbet-i il&acirc;h&icirc;ye: Erb&acirc;b-ı d&acirc;niş (meyl&uuml;&rsquo;n-nefsi ile&rsquo;ş-şey&rsquo;i bikem&acirc;lin edreke f&icirc;h&icirc;) ile ta&rsquo;r&icirc;f id&uuml;p bu ma&rsquo;n&acirc; beyne&rsquo;l cismeyn tahakkuk ider pes m&uuml;mteni&rsquo;dir ki Cen&acirc;b-ı Hak muhabbet-i hak&icirc;k&icirc; ile bir şeye muhabbet ide kez&acirc;lik &lsquo;abd dahi Cen&acirc;b-ı Hakk&rsquo;a muhabbet-i hak&icirc;k&icirc; ile muhabbet idemez.Z&icirc;r&acirc; muhabbete cinsiyyet lazımdır. Pes Cen&acirc;b--ı Hakk&rsquo;ın bir şeye muhabbeti ir&acirc;de-i ihs&acirc;n-ı t&acirc;mdan kin&acirc;yedir ve &lsquo;abdın Cen&acirc;b-ı Hakk&rsquo;a muhabbeti iradet&uuml;&rsquo;t-ta&rsquo;a ve&rsquo;t-taharruz &lsquo;ani&rsquo;l-ma&rsquo;&acirc;s&icirc;den mec&acirc;zdır dey&uuml;p kin&acirc;ye ve mec&acirc;z ihtiy&acirc;r itmişlerdir...&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendi şiirlerde ge&ccedil;en sevgilinin, bir cinsiyeti olup olmadığına dair de g&ouml;r&uuml;şlerini ş&ouml;yle sıralar:</p>\n\n<p>\n	&ldquo;Ol t&acirc;ife ki muhabbete cinsiyyet ve m&uuml;n&acirc;sebet l&acirc;zımdır dirler, anlara cev&acirc;b oldır ki ne&rsquo;am, muhabbet semere-i m&uuml;n&acirc;sebetdir beyne&rsquo;l- m&uuml;tehabb&icirc;n. Pes m&uuml;n&acirc;sebet-i z&acirc;t&icirc; beyne&rsquo;l-Hak ve&rsquo;l-&rsquo;abd iki vech &uuml;zeredir, bir vechi min hays&uuml;&rsquo;l-mer&acirc;tib, &lsquo;abd mazhar-ı tecell&icirc;-yi v&uuml;c&ucirc;d-ı Hak&rsquo;dır ve bir vechi dahi &lsquo;abdin cemi&rsquo; mer&acirc;tib-i il&acirc;hiyyeden haz almasıdır, ya&rsquo;ni ahl&acirc;k-ı il&acirc;hiyye ile mutehallık ve evs&acirc;f-ı n&acirc;m&uuml;ten&acirc;hiyye ile muttasıf olmasıdır. Pes her kim ki evs&acirc;f-ı hakk&acirc;niyye ile ittis&acirc;fı ziy&acirc;de ola anın Hakk&rsquo;a muhabbeti ve &acirc;şn&acirc;lıgı ziy&acirc;de olur.&rdquo;</p>\n\n<p>\n	Vehb&icirc; Efendi bu a&ccedil;ıklamalardan sonra bir t&uuml;r soru cevap b&ouml;l&uuml;m&uuml;ne ge&ccedil;er. Bu b&ouml;l&uuml;mde şark edebiyatın temel teması olan &ldquo;aşk&rdquo;ın hangi sebeplerden &ouml;t&uuml;r&uuml; şaraba benzetildiği &uuml;zerindeki g&ouml;r&uuml;şlerini şu şekilde sıralar:</p>\n\n<p>\n	&ldquo;Eger su&acirc;l olınursa ki &lsquo;&acirc;rif&acirc;n-ı il&acirc;h&icirc; ve &lsquo;aşık&acirc;n-ı esr&acirc;r-ı n&acirc;m&uuml;ten&acirc;h&icirc; muhabbet-i il&acirc;hiyyeyi şar&acirc;ba teşb&icirc;h iderler. Pes beynehum&acirc; da m&uuml;n&acirc;sebet ve vech-i m&uuml;ş&acirc;behet nedir din&uuml;rse, cev&acirc;b budır ki &lsquo;ışk ve muhabbetin şar&acirc;b-ı s&ucirc;veriyye bir nice vechile m&uuml;ş&acirc;behet-i t&acirc;mmesi vardır. C&uuml;mle-i m&uuml;ş&acirc;behetden biri oldur ki şar&acirc;bın mak&acirc;m-ı evveli ve mustakarr-ı asl&icirc;si ka&rsquo;&icirc;r-i humdır. Be v&acirc;sıta-ı c&ucirc;şiş ve galey&acirc;n h&ucirc;r&ucirc;c ve zuh&ucirc;ra hareket ve meyel&acirc;n kılmakdadır. Kez&acirc;lik şar&acirc;b-ı muhabbet tengn&acirc;-yı s&icirc;ne-yi &lsquo;uşş&acirc;kda ve s&uuml;veyd&acirc;-yı dil-i her m&uuml;ştakda mest&ucirc;r iken bih&uuml;km-i galebe ve istil&acirc;-yı s&ucirc;ret ve iştiy&acirc;k-ı m&uuml;tek&acirc;d&icirc;-i zuh&ucirc;r ve muktez&icirc;-i bur&ucirc;z ve &lsquo;ub&ucirc;r kılmakdadır &lsquo;kegaley&acirc;ni&rsquo;l-hamri f&icirc;&rsquo;d-deni&rsquo; ve vech-i m&uuml;ş&acirc;behetden biri dahi oldur ki şar&acirc;b-ı suver&icirc; c&uuml;mle a&rsquo;z&acirc;ya nice s&acirc;r&icirc; ise kez&acirc;lik muhabbet v&uuml;c&ucirc;d-ı &lsquo;&acirc;şıkda &ouml;yle s&acirc;r&icirc;dir ve bir m&uuml;ş&acirc;behet dahi mey ş&acirc;ribini nice cevv&acirc;d ve sah&icirc; iderse kez&acirc;lik &lsquo;ışk dahi &lsquo;&acirc;şık eger bah&icirc;l ve le&icirc;m ise dahi c&ucirc;merd ve ker&icirc;m eyler, lakin mest-i mey bezl-i dirhem ve d&icirc;n&acirc;r ider ve mest-i &lsquo;ışk is&acirc;r &uuml; nis&acirc;r-ı c&acirc;n-ı b&icirc;kar&acirc;r ider.</p>\n\n<p>\n	Bir m&uuml;ş&acirc;behet dahi bu ikisi mest ve b&icirc;-b&acirc;l ve l&acirc; ub&acirc;li meşrebdir ve sıfat-ı havf ve haşyetinden hal&icirc;dirler her biri c&acirc;n-ı ş&icirc;r&icirc;nlerinden s&icirc;r olup ref -i perde-i hay&acirc; v&uuml; haşmet ve def&rsquo;-i hic&acirc;b-ı n&acirc;m&ucirc;s ve dehşet kılup kayd-ı hest&icirc;den hal&acirc;s ve zevk-ı mestlikle ihtis&acirc;s bulmışlardır ve bir m&uuml;ş&acirc;behet dahi tevazu&rsquo; ve niy&acirc;zmendlikdir. Z&icirc;r&acirc; mey ve muhabbet-i şarib ve &lsquo;&acirc;şıkını p&icirc;şg&acirc;h-ı tereffu&rsquo; ve ser-b&uuml;lendlikden &acirc;sit&acirc;n-ı bendelige ve m&uuml;stemendlige tenz&icirc;l ve nice &lsquo;az&icirc;z&acirc;n-ı cih&acirc;nı evc-i &lsquo;izzetden haz&icirc;z-i zillete efkende kılup hor ve zel&icirc;l ider ve bir m&uuml;ş&acirc;behet dahi ifş&acirc;-yı esr&acirc;rdır nitekim ş&acirc;rib-i mey ifş&acirc;-yı r&acirc;z-ı der&ucirc;n ider. &lsquo;&Acirc;şık dahi izh&acirc;r-ı hak&acirc;yık ve mev&acirc;c&icirc;d ve ibr&acirc;z-ı esr&acirc;r-ı b&uuml;t&ucirc;n ider. Miskin r&acirc;yih&acirc;sı v&uuml;c&ucirc;dına gamm&acirc;z olup gizlemesi m&uuml;mkin olmadıgı gibi ifr&acirc;t-ı muhabbet olan &lsquo;ışk dahi &lsquo;&acirc;şıkın ihtiy&acirc;rını selb id&uuml;p esr&acirc;r-ı der&ucirc;nını ve ahv&acirc;l-i pesend&icirc;delerini nih&acirc;n itmesi m&uuml;mkin degildir.</p>\n\n<p>\n	Pes ekser evliy&acirc;ull&acirc;h me&rsquo;&acirc;n&icirc; ve hak&acirc;yık-ı lib&acirc;s-ı elf&acirc;z ve hur&ucirc;fla melbes id&uuml;p ma&rsquo;k&ucirc;l&acirc;tı mahs&ucirc;sat mertebesine tenz&icirc;l iderler t&acirc; mahb&ucirc;s&acirc;n-ı hev&acirc;s ve mahc&ucirc;b&acirc;n-ı hads ve kıy&acirc;s olanlar hak&acirc;yık ve me&rsquo;&acirc;n&icirc;den behre-d&acirc;r olalar ve esr&acirc;r-ı ma&rsquo;k&ucirc;lat ve merm&ucirc;z&acirc;tı idr&acirc;k ideler eger me&rsquo;n&ucirc;s-ı tab&rsquo; ve me&rsquo;l&ucirc;f-ı nefsin hil&acirc;fı &uuml;zere &icirc;r&acirc;d eyleselerdi m&uuml;mkin ki fehmi &lsquo;as&icirc;r ve idr&acirc;ki gayr-ı yes&icirc;r olaydı ve bir f&acirc;ide dahi budır ki eger me&rsquo;&acirc;n&icirc; ve hak&acirc;yık-ı lib&acirc;s s&ucirc;retle &icirc;r&acirc;d olınmasına andan ehl-i ma&rsquo;n&acirc;dan gayrı kimse nesne fehm idemezdi, amma ka&ccedil;an s&ucirc;ret-i mahs&ucirc;sada &icirc;r&acirc;d olınsa nef&rsquo;i &lsquo;&acirc;mm ve f&acirc;idesi t&acirc;mm olur ve ekser olmışdır ki nice s&ucirc;ret-perestler me&rsquo;&acirc;n&icirc; ve hak&acirc;yıkı lib&acirc;s-ı s&ucirc;retle m&uuml;ltebis g&ouml;r&uuml;p bimuktez&acirc;-yı tab&icirc;&rsquo;at ana rağbet-i k&acirc;mile ile rağbet id&uuml;p s&ucirc;ret v&acirc;sıtasıyla v&acirc;sıl-ı ma&rsquo;n&acirc; olmışlardır ve lih&acirc;ze bu t&acirc;ife-i &lsquo;aliyyeden ekser kib&acirc;r g&uuml;ft&acirc;r-ı d&uuml;rer-b&acirc;rların bu vet&icirc;re &uuml;zere &icirc;r&acirc;d id&uuml;p z&uuml;lf ve h&acirc;l-ı mahb&ucirc;b&acirc;n ve gonc ve dell&acirc;l-ı meh-r&ucirc;y&acirc;n ve mey ve s&acirc;k&icirc; ve meyh&acirc;ne ve b&acirc;de ve k&acirc;se ve peym&acirc;ne ve b&icirc;-hod ve mest&acirc;ne ve b&ucirc;y-ı n&acirc;fe ve turra-i naz&uuml;k&acirc;ne elf&acirc;z ve &lsquo;ib&acirc;retiyle telaffuz ve tekell&uuml;m kılurlar. Nice s&acirc;dık kimseler bu &uuml;sl&ucirc;b &uuml;zere s&ucirc;retden ma&rsquo;n&acirc;ya v&acirc;sıl mu&rsquo;vec-tab&rsquo; ve sef&acirc;het-meşreb bu esr&acirc;rdan g&acirc;fil olup este&deg;ızu bill&acirc;h &lsquo;kullun ya&rsquo;melu &lsquo;al&acirc; ş&acirc;kiletihi&rsquo; esr&acirc;rı zuh&ucirc;ra gel&uuml;r. Ve lih&acirc;za Hazret-i H&acirc;fız-ı n&acirc;zım kaddesall&acirc;hu r&ucirc;hehu, bu d&icirc;v&acirc;n-ı şer&icirc;fini bu &uuml;sl&ucirc;b &uuml;zere bey&acirc;n id&uuml;p buyurur:</p>\n\n<p>\n	El&acirc; y&acirc; eyy&uuml;he&rsquo;s-s&acirc;k&icirc; edir ke&rsquo;sen ve n&acirc;vilh&acirc; ki &lsquo;ışk &acirc;s&acirc;n n&uuml;m&ucirc;d evvel vel&icirc; &uuml;ft&acirc;d m&uuml;şkilh&acirc; &rdquo;</p>\n\n<p>\n	Sonu&ccedil; olarak Vehb&icirc; Efendi&rsquo;nin H&acirc;fız&rsquo;a bakış a&ccedil;ısının, bu esere yazdığı mukaddime g&ouml;z &ouml;n&uuml;ne alınarak tekrar incelemeye konu edilmesi gerektiği inancını taşımaktayız. Mevlev&icirc; tarikatının kendi devrinde &ouml;nde gelen bir ismi olan Konev&icirc;, ait olduğu &lsquo;irfan&icirc; şerh&rsquo; geleneğinin katı bir savunucusudur. Ş&acirc;rih, esasında bu mukaddimeyi yazmasaydı belki de ger&ccedil;ekten onun H&acirc;fız&rsquo;ın şiirlerini tek kalıba soktuğu fikrine itibar edilebilirdi. Fakat ş&acirc;rihin, eserinde takip edeceği y&ouml;ntemi savunması, kendisine yapılan yahut yapılacak tenkitlere cevap mahiyeti taşımaktadır.</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ahmed S&ucirc;d&icirc;-i Bosnev&icirc;. (1288/ 1871), Şerh-i S&ucirc;d&icirc;, İstanbul, Matbaa-i Amire, c.I (Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız&rsquo;ın kenarında).</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Brown, Edward. (hş.1368) T&acirc;rih-i Edeb iy&acirc;t-ı İran, &Ccedil;ev.Gulam H&uuml;seyin, Tahran, İntişarat-ı M&uuml;rvar&icirc;d.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Bursalı Mehmet Tahir. (2000), Osmanlı M&uuml;ellifleri, İstanbul, Meral Yayınları.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ceylan, &Ouml;m&uuml;r. (2000) Tasavv&ucirc;f&icirc; Şiir Şerhleri, İstanbul, Kitabevi Yayınları.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Devellioğlu, Ferit. (1997) Osmanlıca-T&uuml;rk&ccedil;e Ansiklopedik L&uuml;gat, İstanbul, Aydın Kitabevi Yayınları</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ekber Bihr&ucirc;z, Şerh-i S&ucirc;d&icirc; ber B&ucirc;st&acirc;n, Tebr&icirc;z, h.ş.1352, C III Dihhuda, Ali Ekber. (1958) L&uuml;gatn&acirc;me, Tahran, 28C.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Hoca, Nazif M. (1980) S&ucirc;d&icirc;, Hayatı, Eserleri ve İki Risalenin Metni, İstanbul, İstanbul &Uuml;niversitesi Edebiyat Fak&uuml;ltesi Yayınları.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İbn-i Manzur. (1990). Lis&acirc;n&uuml;&rsquo;l-Arab, Beyrut, D&acirc;ru Sadr.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Cevat İzgi(1994): &ldquo;Osmanlı Medreselerinde Riy&acirc;z&icirc; ve Tabi&icirc; İlimlerin Eğitimi&rdquo;,</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İstanbul &Uuml;niv.Sosyal Bilimler Enstit&uuml;s&uuml;, İstanbul (Yayınlanmamış Doktora Tezi)</p>\n\n<p style=\"margin-left:14.15pt;\">\n	G&ouml;lpınarlı, Abdulbaki. (1985) Hafız Divanı, İstanbul, Milli Eğitim Baskı Evi.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Herevi, H&uuml;seyinali. (1999) Şerh-i Gazelha-yı Hafız, 5. baskı, Tahran, Neşr-i Tenvir.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;rremşahi, Behau&rsquo;d-din. (1987) H&acirc;fızn&acirc;me, 1.baskı, Tahran, İntişarat-ı S&uuml;ruş.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;rremşahi, Behau&rsquo;d-din. (2000) Zihn ve Zeb&acirc;n-ı H&acirc;fız, 6.baskı, Tahran, İntişarat-ı Nahid.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;rremşahi, Behau&rsquo;d-din. (2004) Hafız Hafıza-i Mast, 2.baskı, Tahran, Neşr-i Katre.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Karahis&acirc;ri, Mustafa b. Şemseddin. (1321) Ahter-i Keb&icirc;r, İstanbul, Matbaa-i Amire.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Aky&uuml;z, Kenan. (1995) Modern T&uuml;rk Edebiyatının Ana &Ccedil;izgileri, İstanbul, İnkıl&acirc;p Kitabevi.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kirmani, Said Niyaz. (1987) Hafızşinasi, 2.baskı, Tahran, Enteşarat-e Pajeng,</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Muhammed Vehb&icirc; b. Hasan b. Konev&icirc;, 1288/ 1871Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız, İstanbul, Matbaa-i Amire, c.I</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Pekolcay, Necla - Sevim, Emine. (1991) Yunus Emre Şerhleri, İstanbul, K&uuml;lt&uuml;r Bakanlığı Yayınları.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Rehber, Halil Hat&icirc;b, (1377) D&icirc;van-ı Gazeliyy&acirc;t -ı H&acirc;fız, Tahran, Safi Alişah Yay Rehber, Hal&icirc;l Hat&icirc;b G&uuml;list&acirc;n-ı Sa&rsquo;d&icirc;, Tahran, İntiş&acirc;r&acirc;t-ı Saf&icirc;aliş&acirc;h, h.ş.1368,</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Saadetpur, Ali. (2003) Cemal-ı Afitab, &ldquo;Şerhi Ber Divan-ı Hafız&rdquo; 3. baskı, Tahran,</p>\n\n<p style=\"margin-left:14.15pt;\">\n	İntişarat-ı İhya-ı Kitab,</p>\n\n<p style=\"margin-left:14.15pt;\">\n	S&uuml;r&ucirc;r&icirc;. Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız, S&uuml;leymaniye k&uuml;t., Halet Efendi, no.716-717</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Nev&rsquo;iz&acirc;de Atay&icirc;, (1989) Hadaik&uuml;&rsquo;l- Hakayık fi Tekmilet&uuml;&rsquo;ş-Şak&acirc;yık, haz. Abdulkadir &Ouml;zcan.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şem&rsquo;i, Şerh-i D&icirc;v&acirc;n-ı H&acirc;fız, S&uuml;leymaniye k&uuml;t&uuml;phanesi, Halet Efendi, no.716-717</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Şemseddin Sami. (1978) K&acirc;mus-ı T&uuml;rk&icirc;, İstanbul, Bedir Yayınları</p>\n\n<p>\n	Purnamdariyan, Taki. (2003) G&uuml;mş&uuml;de-i Leb-i Dery&acirc;, 1.baskı, Tahran, İntişarat-</p>','Hafız-ı Şirazi Divanı ve Osmanlı Şerhleri','','publish','closed','open','','hafiz-i-sirazi-divani-ve-osmanli-serhleri','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3251',0,'post','',0),(3252,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. H&uuml;seyin Bostan</strong></p>\n\n<p>\n	Talim ve terbiye (eğitim ve &ouml;ğretim) alanında cinsel eşitsizlikten, toplumlarda en k&ouml;kl&uuml; ve en etkili cinsel eşitsizliklerden biri şeklinde s&ouml;z edilir. Talim ve terbiye, ister aile kurumu veya din kurumu tarafından uygulanan geleneksel şekli ve ister g&uuml;n&uuml;m&uuml;z talim ve terbiye resm&icirc; kurumlarınca uygulanan yeni ve modern şekli ile olsun, s&uuml;rekli cinsiyet eksenli ilişkilerin şekillenmesi ve pekişmesi i&ccedil;in uygun bir zemin oluşturmuştur.</p>\n\n<p>\n	Feministler sosyoloji ve talim ve terbiye felsefesi alanındaki yazılarında, eğitim sisteminde cinsel eşitsizlikleri masaya yatırmıştır. Eğitimde fırsatlara ve ilerlemelere kavuşma imkanında eşitsizlik, cinsiyete g&ouml;re ders programları, ders kitaplarında ve yardımcı kitaplarda cinsiyetle ilgili kavramların yer alması, &ouml;ğretmenlerin ve eğitimle ilgilenen kişilerin cinsiyet ayrımcılığı ekseninde bakış a&ccedil;ıları ve davranışları, eğitim kurumlarında y&uuml;r&uuml;tme ve y&ouml;netimde cinsiyete dayalı ayrımcılık, cinsiyete g&ouml;re iki cinsin karışık ve karışık olmadığı ortamlara g&ouml;re eğitim y&ouml;ntemleri, ilerleme sınavları ve akademik istişareler ve meslek&icirc; durumlar, feminist uzmanların &uuml;zerinde durduğu en &ouml;nemli konulardır.</p>\n\n<p>\n	Bu makalede İslam&rsquo;ın bu konuya nasıl baktığına aşağıdaki soruları g&ouml;z &ouml;n&uuml;nde bulundurarak a&ccedil;ıklık getirmeye &ccedil;alışacağız:</p>\n\n<p>\n	1&ndash; İslam, kadın ve erkeğin bilimsel ilerlemesine aynı ağırlığı mı veriyor, yoksa bu alanda eşit olmayan bir model mi sunuyor?</p>\n\n<p>\n	2&ndash; İslam, eğitim maddeleri konusunda, cinsiyete dayalı &ouml;zel bir tutumu mu savunuyor?</p>\n\n<p>\n	3&ndash; İslam&rsquo;ın cinsiyetten bağımsız talim ve terbiyeye bakış a&ccedil;ısı nedir?</p>\n\n<p>\n	4&ndash; İslam a&ccedil;ısından ahlak&icirc; ve cinsiyete dayalı talim ve terbiye arasında ne gibi bir bağlantı s&ouml;z konusudur?</p>\n\n<p>\n	5&ndash; İslam&rsquo;ın iki cinsin karma bir ortamda eğitim g&ouml;rmesine bakışı nedir?</p>\n\n<p>\n	&nbsp;</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>1. Cinsiyet ve Bilimsel İlerleme</strong></h3>\n\n<p>\n	<strong>1-1. Kadınların Akl&icirc; Eksikliği Tezi</strong></p>\n\n<p>\n	Bilimsel ilerlemede cinsiyetin rol&uuml; hakkında her şeyden &ouml;nce kadın ve erkeğin zihn&icirc; ve idrak g&uuml;c&uuml; farklılığı ile ilgili tutumumuza a&ccedil;ıklık getirmemiz gerekir.</p>\n\n<p>\n	Eğer bu iddia doğru ise, yani kadınlar erkeklere nazaran fikr&icirc; ve zihn&icirc; a&ccedil;ıdan doğal olarak daha zayıf ise, bu durumun ka&ccedil;ınılmaz sonucu, kadın ve erkek arasında bazı bilimsel ve eğitimsel a&ccedil;ılardan eşitsizliğin haklı olduğu olacaktır.</p>\n\n<p>\n	Bu iddianın &ccedil;eşitli k&uuml;lt&uuml;rlerde derin bir mazisi olup, bazı M&uuml;sl&uuml;man ve gayri m&uuml;slim d&uuml;ş&uuml;n&uuml;r tarafından onaylanmışsa da; daha yeni araştırmalar bu iddianın doğruluğu konusunda bazı kuşkuları g&uuml;ndeme getiriyor.</p>\n\n<p>\n	Her hal&uuml;karda bu konu, halen kanaat &ouml;nderleri arasında &uuml;zerinde g&ouml;r&uuml;ş birliği sağlanmamış konulardan biridir dahası; din&icirc; belgeler de bu g&ouml;r&uuml;ş&uuml; İslam&gt;a isnat etmek i&ccedil;in gerekli şeffaflıktan yoksundur.</p>\n\n<p>\n	Bu alanda &ouml;zel olarak kadınların akl&icirc; eksikliğinden s&ouml;z eden hadisler dikkat &ccedil;ekicidir<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>. İslam dini bu rivayetlere g&ouml;re, kadın ve erkek arasında zihn&icirc; ve idrak g&uuml;c&uuml; farklılığını varsaysa da; bu farklılıkların kesin olarak idrak g&uuml;c&uuml;n&uuml;n hangi y&ouml;nleri (akıl, zeka, hafıza, teorik idrak, pratik idrak, ...) ile ilgili olduğu a&ccedil;ık bir şekilde beyan edilmemektedir. Oysa bu ihtimallerden bazılarına, hele kadınların zeka veya hafıza eksikliği gibi zayıf ihtimallere dayanarak, kadın ve erkek arasında eğitim eşitsizliğini izah etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Bunun dışında, bu farklılıkların doğal veya sosyal kaynaklı oluşu konusunda İslam&rsquo;a kesin bir g&ouml;r&uuml;ş atfedilemez ve ayrıca İslam a&ccedil;ısından bu t&uuml;r farklılıkların cebr&icirc; olduğunu ispat etmek, doğal olduğunu ispat etmeye nazaran daha zordur. Yani, bu farklılıkların doğal olduğunu ispat eden kesin deliller bulunsa bile, bu durum s&ouml;z konusu farklılıkların cebr&icirc; olduğundan emin olmakla bir tutulmamalı, &ccedil;&uuml;nk&uuml; bir &ouml;zelliğin doğal oluşu ile değişim yaratma yeteneğini bir arada kabul etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Dolaysıyla bu t&uuml;r rivayetleri, kadın ve erkeğin eğitimde ilerlemesindeki farklılıklarını izah etmek &uuml;zere temel alamayız, nitekim bu rivayetlere istinat ederek, cinsiyet temeline dayalı farklı eğitim politikaları da &uuml;retemeyiz. &Uuml;stelik yeni bilimsel araştırmalar da kadın ve erkek arasında geniş zihn&icirc; farklılıkları inkar ediyor.</p>\n\n<p>\n	<strong>1-2. İslam&rsquo;da Kadınların Bilimsel İlerlemesi</strong></p>\n\n<p>\n	İslam&rsquo;ın; kadınların erkeklere kıyasla bilimsel ilerlemelerine verdiği değer ve ağırlığı belirlemek i&ccedil;in, bu alanla ilgili ayet ve rivayetleri irdelemek gerekir.</p>\n\n<p>\n	Genel olarak bu konuda iki t&uuml;r din&icirc; belge vardır: Kadın ve erkeği bir arada kapsayan genel belgeler ve sadece kadınlara &ouml;zel olan belgeler.</p>\n\n<p>\n	İslam&rsquo;ın bakış a&ccedil;ısını beyan eden &ouml;zel belgeler.</p>\n\n<p>\n	Aşağıdaki ayet ve rivayetler genel belgelere birer &ouml;rnektir:</p>\n\n<p>\n	- (Res&ucirc;l&uuml;m!) De ki: Hi&ccedil; bilenlerle bilmeyenler bir olur mu?<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	- İşte biz, bu temsilleri insanlar i&ccedil;in getiriyoruz; fakat onları ancak bilenler d&uuml;ş&uuml;n&uuml;p anlayabilir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	- Kulları i&ccedil;inden ancak &acirc;limler, Allah&rsquo;tan (gereğince) korkar.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	- M&uuml;minlerin hepsinin toptan sefere &ccedil;ıkmaları doğru değildir. Onların her kesiminde bir grup dinde (din&icirc; ilimlerde) geniş bilgi elde etmek ve (savaştan) d&ouml;nd&uuml;klerinde kavimlerini ikaz etmek i&ccedil;in geride kalmalıdır.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	- &ldquo;Bilim &Ccedil;in&rsquo;de (yani d&uuml;nyanı en &uuml;cra k&ouml;şesinde) olsa bile peşinden gidin (&ouml;ğrenin).&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	- &ldquo;Bilim peşinden gitmek, her M&uuml;sl&uuml;man i&ccedil;in farzdır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Son hadisin tabirinde bir&ccedil;ok nakillerde &ldquo;K&uuml;lli m&uuml;slim&rdquo; kaydedilmiştir ki erkek cinsine delalet ettiği halde, Arap dili kurallarına g&ouml;re erkeklere &ouml;zg&uuml; değildir ve kadınları da kapsar. Ancak daha az muteber olan nakillerde &ldquo;K&uuml;lli m&uuml;slim ve m&uuml;slime&rdquo; yani her M&uuml;sl&uuml;man erkek ve her M&uuml;sl&uuml;man kadın şeklinde kayda ge&ccedil;miştir<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a>, ki mevzu bahis nakillere g&ouml;re hadis kadınlardan da a&ccedil;ık&ccedil;a s&ouml;z etmiş ve bu a&ccedil;ıdan &ouml;zel belgeler kategorisinde yer alır<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>.</p>\n\n<p>\n	Şimdi de &ouml;zel belgeler bir ka&ccedil; &ouml;rnek verelim:</p>\n\n<p>\n	- İmam Cafer Sadık&rsquo;tan (a.s) &ldquo;Bir kadın, Hacc ibaretini yerine getirmemiş bir erkeğe naip olarak (onun yerine) Hacc ibadetini yerine getirebilir mi?&rdquo; diye sorulduğunda Hazret ş&ouml;yle karşılık verir: &ldquo;Eğer o kadın daha &ouml;nce Hacc ibaretini yerine getirmişse ve şer&rsquo;i meseleleri biliyorsa, naip olabilir. Nice M&uuml;sl&uuml;man kadınlar vardır ki, din&icirc; meselelerde erkeklerden daha bilgili ve daha alimdir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	- Hz. Adem (a.s) ve Hz. Havva&rsquo;nın (a.s) yaratılışı ile ilgili rivayetin bir yerinde ş&ouml;yle ge&ccedil;er: Adem: &ldquo;Ya Rabbim! Ben Havva&rsquo;yı senden istiyorum&rdquo; diye sorunca bunun i&ccedil;in hangi amel seni hoşnut eder?&rdquo; Y&uuml;ce Allah: &ldquo;Benim hoşnutluğum, ona benim dinimi &ouml;ğretmendedir&rdquo; buyurur. Bunun &uuml;zerine Adem: &ldquo;Ya Rabbim! Bu şartını kabul ediyor ve bana belirlediğin bu kadere boyun eğiyorum.&rdquo; der.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	- Ehl-i S&uuml;nnet kayanlarında İslam Peygamberi&rsquo;nden (s.a.a) nakledilen bir rivayete g&ouml;re, hazret; Ensar kadınları hakkında ş&ouml;yle buyurmuştur: &ldquo;Ensar kadınları iyi kadınlardır. Hicap ve utanma duygusu onların din&icirc; meseleleri sormalarına ve bilim ve bilince ulaşmalarına mani olmuyor.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	- Rivayete g&ouml;re, bir kadın Hz. Fatıma&rsquo;nın (a.s) huzuruna &ccedil;ıktı ve bir meseleyi sordu. Hz. Fatıma (a.s) kadına cevap verdi. Algılama yeteneği sorunlu olan kadın, soruyu bir kez daha tekrarladı ve Hz. Fatıma (a.s) da tekrar cevap verdi. Kadın aynı soruyu yeniden tekrarladı ve bu soru cevap, on kez tekrarlandı. Bu durumdan utanan kadın ş&ouml;yle arz etti: &ldquo;Ey Resul&uuml;llah&rsquo;ın (s.a.a) kızı! Seni daha fazla rahatsız etmeyeceğim.&rdquo; Hz. Fatıma (a.s) ş&ouml;yle karşılık verdi: İstediğini sorabilirsin. Ağır bir y&uuml;k&uuml; y&uuml;z bin dinar karşılığında dama &ccedil;ıkarmak i&ccedil;in &uuml;cret alan kimse, y&uuml;k&uuml;n ağırlığından rahatsız olur mu? Kadın, &ldquo;hayır&rdquo; deyince Hz. Fatıma (a.s) ş&ouml;yle buyurdu: &ldquo;Benim her meseleye vereceğim cevabın manevi m&uuml;kafatı, yerden y&uuml;ce Allah katına kadar olan mesafeyi dolduracak değerli m&uuml;cevherlerden daha fazladır. Babam&rsquo;dan (s.a.a) ş&ouml;yle duydum: Bizi izleyen alimler kıyamet g&uuml;n&uuml;nde mahşur olduklarında bilimleri ve Allah&rsquo;ın kullarına yol g&ouml;sterme bağlamında sarf ettikleri &ccedil;abaları ile orantılı olarak &uuml;zerlerine keramet elbiseleri giydirilir...<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a>.</p>\n\n<p>\n	Son hadiste dikkat &ccedil;eken nokta şudur: Hz. Fatıma (a.s) bir kadın olarak, İslam Peygamberi&rsquo;nin (s.a.a) din alimleri hakkında beyan ettiklerinin kendisi i&ccedil;in de ge&ccedil;erli olduğunu ifade ediyor ve bu da, İslam dininin ilim ve alime değer verirken, kadın ve erkek arasında her hangi bir fark tanımadığına delalet ediyor.</p>\n\n<p>\n	Bu delillerden hareketle, eğer i&ccedil;eriği kadınların bilimsel ilerlemesine karşı olan bir rivayete rastlayacak olursak, ya bu rivayete kuşku g&ouml;z&uuml; ile bakmak, ya da bu durumu bir nevi izah etmek gerekir.</p>\n\n<p>\n	Mesela &ouml;zel olarak bir rivayetin g&ouml;rece manası bazen ş&ouml;yledir: &ldquo;Kadınların g&ouml;nl&uuml;n&uuml; Ali&rsquo;nin (a.s) sevgisi ile tanıştırın ve onları bilin&ccedil;sizlik (bilgisizlik) i&ccedil;inde bırakın.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Rivayetin Ali&rsquo;nin (a.s) sevgisine vurgu yapması ve başka rivayetlerde<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> bilin&ccedil;siz anlamına gelen &ldquo;buhle&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n insanların mutlak bilin&ccedil;sizliği değil de, inan&ccedil; alanında ihtilaflara karşı bilin&ccedil;siz olan insanları kastetmesinden hareketle, mevzu bahis rivayetin anlamını ş&ouml;yle a&ccedil;ıklayabiliriz: Kadınları (yani o d&ouml;nemde bilim ve marifet a&ccedil;ısından d&uuml;ş&uuml;k seviyelerde bulunan bir&ccedil;ok kadını) inan&ccedil;la ilgili meselelerle uğraştırmayın ve sadece kalplerinde Ali&rsquo;nin (a.s) sevgisini filizlendirmekle yetinin.</p>\n\n<p>\n	Ayrıca İslam Peygamberi&rsquo;nden (s.a.a) g&ouml;recede kadınlara kitabet işinin &ouml;ğretilmesini tenkit eden bir rivayet nakledilmiştir<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a>. Bu rivayetin dayandırıldığı belge, Ehl-i S&uuml;nnet alimlerine g&ouml;re zayıftır<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> ve Şii kaynaklarda da bu rivayet i&ccedil;in zikredilen belge de Nufeli ve Sukuni adlarında iki raviyi kapsadığından, &ouml;zellikle ge&ccedil;mişteki Şii alimler başta olmak &uuml;zere bir&ccedil;ok Şii fakihe g&ouml;re zayıftır<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a>, ama bir&ccedil;ok alim, bu belgeyi ge&ccedil;erli sayar.</p>\n\n<p>\n	Her hal&uuml;karda, eğer bu rivayette kitabetten maksat, yazmanın genel anlamı ise, rivayetin i&ccedil;eriğini onaylamakta sorunla karşılaşırız. Zira okuma yazmanın bilimsel gelişmede ifa ettiği tartışılmaz rol&uuml;nden hareketle, İslam&rsquo;ın kadınlar i&ccedil;in bilimsel ilerlemeyi bir değer olarak g&uuml;ndeme getirmekle birlikte onlar i&ccedil;in okuma yazmayı uygunsuz g&ouml;rd&uuml;ğ&uuml;n&uuml; kabul etmek m&uuml;mk&uuml;n değildir. Bunun dışında, bazı rivayetler ve tarih&icirc; deliller, Asr-ı Saadet&rsquo;te başta İslam Peygamberi&rsquo;nin (s.a.a) Ehl-i Beyti&rsquo;nden (a.s) bazı kadınlar olmak &uuml;zere, kadınların arasında okuma yazmanın nisb&icirc; &ouml;l&ccedil;&uuml;de yaygın olmaya başladığını g&ouml;steriyor<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>.</p>\n\n<p>\n	Dolaysıyla, kitabeti kadınlar i&ccedil;in uygunsuz g&ouml;ren rivayeti doğru varsaymakla birlikte, rivayetin p&uuml;f noktasını, rivayetin g&uuml;ndeme geldiği d&ouml;nemin &ouml;zel durumunda aramak gerekir. &Ouml;rneğin, şu ihtimalden s&ouml;z edebiliriz: O d&ouml;nemin bir&ccedil;ok kadını ahlak&icirc; a&ccedil;ıdan uygun olmayan d&uuml;zeydeydi<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> ve bu y&uuml;zden okuma yazma becerisi onların sapma ihtimalini veya ahlak&icirc; fesadını arttırmaya sebep olabilirdi. B&ouml;ylece, kadınlara kitabet &ouml;ğretmenin tenkit edilmesi ikinci dereceden bir h&uuml;k&uuml;m şeklinde telakki edilebilir ve bu tenkit, temel bir ilke olarak İslam&rsquo;a atfedilemez. İslam&rsquo;da temel ilke, okuma yazmanın &ouml;ğretilmesidir ve bazı rivayetlerde de bu konuya vurgu yapılmıştır. S&ouml;z konusu rivayetlere g&ouml;re, insanların ihtiyacı olan başta okuma yazma olmak &uuml;zere her t&uuml;rl&uuml; teknik veya sanat, cinsiyet g&ouml;zetmeksizin herkes i&ccedil;in caizdir, ama ahlak&icirc;, itikad&icirc; ve sosyal fesada yol a&ccedil;maması şartıyla... Yine bu h&uuml;k&uuml;m insanların amelinin değerlendirilmesinin bu tekniklerin veya sanatın maslahat mı, yoksa fesat doğrultusunda mı kullanıldığına g&ouml;re s&ouml;z konusu olur<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a>.</p>\n\n<p>\n	Sonu&ccedil;ta, İslam&rsquo;ın kadın ve erkeğin bilimsel ilerlemesine eşit d&uuml;zeyde değer verdiği s&ouml;ylenebilir, ger&ccedil;i son noktadan hareketle, yani ahkamın değişmesinde ikinci dereceden başlıkların tesiri g&ouml;z &ouml;n&uuml;nde bulundurularak, &ouml;zel şartlarda ve durumlarda bazı cinsiyet farklılıklarını da kabul eder. &Ouml;rneğin, kadınların ve kızların geniş &ccedil;apta eğitimsel ve meslek&icirc; alanlara girmesinin iş fırsatlarının kısıtlanması ve erkeklerin geniş &ccedil;apta işsiz kalmasına yol a&ccedil;tığı durumlarda, kadınların kayıtsız şartsız eğitiminin ideal olmasından kuşku duyulmaya başlar ve eğitim politikalarının &ouml;ncelikleri, erkeklerin istihdam &ouml;nceliğine g&ouml;re ayarlanması gerekir<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a>.</p>\n\n<p>\n	<strong>1-3. Kadınların Bilimsel İlerlemesi Yolundaki Engeller</strong></p>\n\n<p>\n	Bazıları, değersel boyut itibarı ile İslam&rsquo;ın eğitime y&ouml;nelik eğilimi cinsiyetten bağımsız ve eşitlik ilkesine dayalı olduğu halde, ideal cinsiyet tertibatı kadınlar i&ccedil;in oluşturduğu kısıtlamalarla -istemeyerek de olsa- bir nevi cinsiyet eşitsizliğini beraberinde getirdiğini s&ouml;yleyebilir.</p>\n\n<p>\n	Bu kesime g&ouml;re, İslam&rsquo;ın kadın ve erkeğin bir ortamda bulunmasına y&ouml;nelik kısıtlamaları, kadınların tesett&uuml;r&uuml;, kadınların eşi veya bir mahremi yanında olmaksızın yolculuk etme yasağı ve yine evlilikten doğan kayıtlar ve ayak bağları, ka&ccedil;ınılmaz olarak kadınları eğitimde ilerleme a&ccedil;ısından erkeklere nazaran daha geride bırakıyor.</p>\n\n<p>\n	Bu iddiaya cevap verirken iki noktayı hatırlatmakta yarar var. İlkin, eğitim hakkında eşitsizliğin İslam ahkamından kaynaklandığının doğruluğunu varsaysak bile, bu durum, mevzu bahis h&uuml;k&uuml;mlerin ideal ama&ccedil; ve değerlerini sorgulamadan, başlı başına bu ahkamı reddetmeye delil oluşturamaz. &Ouml;rneğin, tesett&uuml;r&uuml;n vacip kılınması veya kadınların yolculuk etmelerine getirilen bazı kısıtlamalar, kadınların cinsel g&uuml;venlik derecesini arttırmak ve sonu&ccedil;ta toplumun ahlak&icirc; sağlığını korumak amacı ile g&uuml;ndeme gelmiştir. Şimdi eğer birileri &ccedil;ıkıp da bu amacın değerini inkar edecek veya ona karşı duyarsız kalacak olursa, İslam ahkamına cinsiyet eşitsizliğini desteklediği i&ccedil;in itirazda bulunabilir ve feministlerin İslam ahkamına y&ouml;nelik eleştirileri de bu a&ccedil;ıdan yapılır.</p>\n\n<p>\n	Ger&ccedil;ekte bu eleştirilerde bulunanlar &ccedil;ağdaş d&uuml;ş&uuml;nceye din karşıtı veya din&icirc; olmayan bakışın galip olması y&uuml;z&uuml;nden ilahi değerleri g&ouml;zardı ediyor ve bazı d&uuml;nyevi değerleri (bilimsel kalkınma gibi) &ouml;n plana &ccedil;ıkararak, bu t&uuml;r d&uuml;nyevi değerlerin ger&ccedil;ekleşmesine mani olan durumlarla muhalefet ediyor. Ancak ilahi değerlere bağlı olanlar kendi değerlendirmelerinde, din&icirc; ve d&uuml;nyevi değerler topluluğunu, &ouml;ncelik sırasını da g&ouml;zeterek g&ouml;z &ouml;n&uuml;nde bulunduruyor. Dolaysıyla, eğer bu ger&ccedil;ekte bazı eşitsizlikler de ortaya &ccedil;ıkarsa, anti değer sayılmalarına karşın, beraberlerinde getirdikleri başka değerli ama&ccedil;lara g&ouml;re değerlendirilir. Kuşkusuz bu ama&ccedil;ların daha &ouml;nemli olduğu varsayılarak, &ouml;nemli olan değerden, yani eşitlikten vazge&ccedil;ilebilir.</p>\n\n<p>\n	İkinci nokta, s&ouml;z&uuml; edilen eşitsizliğin ger&ccedil;ekten İslam ahkamından mı, yoksa başka yerden mi kaynaklandığını daha titiz bir şekilde irdelemektir. Bunun i&ccedil;in soru işaretlerini beraberinde getiren bazı h&uuml;k&uuml;mleri g&ouml;zden ge&ccedil;ireceğiz.</p>\n\n<p>\n	G&ouml;r&uuml;nen o ki g&uuml;n&uuml;m&uuml;zde, İslam&icirc; kılık kıyafetin kadınların eğitim alanında ilerlemelerine engel oluşturduğu iddiasının pek taraftarı bulunmuyor. Nitekim İran&rsquo;da, diğer bazı İslam &uuml;lkelerinde ve hatta Batılı &uuml;lkelerde baş&ouml;rt&uuml;l&uuml; kadınların bilimin y&uuml;ksek mertebelerine ermekte sergiledikleri başarı, bu iddianın yanlış olduğunu g&uuml;n ışığına &ccedil;ıkarmıştır. Bu doğrultuda, İslam&rsquo;ın kadın ve erkeğin aynı ortamda bulunmasına karşı &ccedil;ıkmasının, kadınların bilimsel ilerlemesine engel oluşturduğu iddiası da yanlış bir iddiadır ve ortada bu iddiayı ispat edecek hi&ccedil; bir delil yoktur. Bu bağlamda da karma eğitim tartışmasında, bu iddianın tam tersinin ger&ccedil;eğe daha yakın olduğunu anlatacağız.</p>\n\n<p>\n	Kadının her hangi bir mahremi kendisine refakat etmeksizin yolculuk yasağı konusuna gelince, bir&ccedil;ok Ehl-i S&uuml;nnet mezhebinde bu konuda ağır yasaklar belirlendiği halde, Şii imamlardan nakledilen rivayetlere g&ouml;re, kadına g&uuml;venilmediği veya başkaları tarafından her hangi bir tehlike ile tehdit edildiği durumları dışında b&ouml;yle bir yolculuğun başlı başına bir sakıncası yoktur ve bu iki durum dışında kadına bir mahreminin refakat etmesi elzem değildir, ama her hal&uuml;karda birinin refakat etmesi &ouml;nceliklidir<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>.</p>\n\n<p>\n	Bu h&uuml;km&uuml;n i&ccedil;eriğine iyice baktığımızda, h&uuml;km&uuml;n kadınların bilimsel ilerlemesi i&ccedil;in ciddi bir kısıtlama getirmediği anlaşılır ve bir&ccedil;ok yerde de destek eksenli tedbirlerle bu t&uuml;r engelleri ortadan kaldırmak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Bundan &ouml;nceki iddialardan daha ciddi g&ouml;z&uuml;ken konu, evlilik ve ailevi yaşamın, eğitimine devam etmek isteyen kadınlara getirdiği kısıtlamalarla ilgili iddiadır. İslam d&uuml;ş&uuml;ncesinde aile ocağının konumu ve kadının kocasının izni olmaksızın evden &ccedil;ıkma yasağı gibi h&uuml;k&uuml;mlere bakıldığında, mevzu bahis kısıtlamalar İslam toplumunda daha fazlaymış gibi g&ouml;r&uuml;nebilir.</p>\n\n<p>\n	Bazı araştırmacılar evli &ouml;ğrenci kadınlarla yaptıkları g&ouml;r&uuml;şmelerden hareketle, bir&ccedil;ok kocanın ancak eşleri ev işlerini zamanında yaptıkları takdirde eğitimlerine devam etmesine katlandığını, ancak ailenin normal yaşam modelini değiştiren eğitimlerin yarıda kesildiğini belirtiyor. Ayrıca kadınların iktisadi a&ccedil;ıdan kocalarına bağımlı olmaları da y&uuml;ksek eğitimlerine devam etmeleri yolunda engel oluşturuyor. Zira erkeklere g&ouml;re, ortak yaşamın bedelini onlar karşıladığından, kadınların mali imkanları kişisel gereksinimlerini değil, ailenin masraflarını karşılamak &uuml;zere harcamaları gerekir, oysa &uuml;niversite masrafları kadınların kişisel gereksinimleri ile ilgilidir. Ailevi g&ouml;revlerini yerine getirmemekten dolayı duyulan su&ccedil; duygusu da kadınları eğitimine devam etmekten alıkoyan bir başka etkendir<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>.</p>\n\n<p>\n	Bu iddia hakkında şunu s&ouml;ylemek gerekir: İslam kadınlar i&ccedil;in aile i&ccedil;indeki g&ouml;revlerine &ouml;ncelik tanımışsa da bu durum, eğitimde ilerlemede cinsiyete dayalı eşitsizliği İslam ahkamına isnat etmemiz anlamına gelmez. Ger&ccedil;ekte İslam&rsquo;ın kadınları kocalarına itaat etmeye teşvik etmesi<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> ve kadının evden &ccedil;ıkmasını kocasının iznine bağlaması<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> kadınların eğitimlerine devam etmelerine engel oluşturmaz. Şii fakihlerin onayladığı nikah sırasındaki şer&rsquo;i ve yasal şartlarla ilgili tedbirlerle beraber, eğitimine devam etmek isteyen kadınlar, bu a&ccedil;ıdan her hangi bir sorun yaşamaz. Kuşkusuz kadının iktisadi a&ccedil;ıdan kocasına bağımlı olma sorunu da aynı y&ouml;ntemle &ccedil;&ouml;z&uuml;mlenebilir; &ccedil;&uuml;nk&uuml; kadın &ccedil;alışmak veya &ccedil;alışmama konusunda &ouml;zg&uuml;rce karar verebilir. Dolaysıyla, izdiva&ccedil;tan doğan karşılıklı hak ve g&ouml;revleri bilmek, kadınların eğitimini nitelik ve nicelik bakımından geliştirme yolunda &ouml;nemli bir adımdır.</p>\n\n<p>\n	Ger&ccedil;ekte yanlış ve kalıplaşmış zihniyetler cinsiyete dayalı eşitsizliklerin yaygınlaşmasında &ouml;nemli rol ifa ettiğinden, bu t&uuml;r yanlış zihniyetleri d&uuml;zeltmek amacı ile k&uuml;lt&uuml;rel hareketleri yaratmak, her t&uuml;rl&uuml; ifrat ve tefritten uzak bir şekilde atılması gereken bir başka &ouml;nemli adımdır. Kuşkusuz, bazıları kadını sırf evde ve ev işleri ile uğraşması ve &ccedil;ocuklara bakması gereken ve &ccedil;eşitli yeteneklerini g&ouml;z ardı ettikleri biri olarak g&ouml;rd&uuml;kleri gibi ortada duran ger&ccedil;ekler ve yine bir&ccedil;ok erkeğin her t&uuml;rl&uuml; şartlar altında ev işlerinde eşlerine yardımcı olmaktan ka&ccedil;ınmaları, İslam ruhu ile bağdaşmayan ve &ccedil;eşitli sosyal ve k&uuml;lt&uuml;rel etkenlerden kaynaklanan durumlardır. İslam dininin kadınların sosyal katılımlarına y&ouml;nelik modelleri ve yine dinin &ouml;nde gelen b&uuml;y&uuml;klerinin ev işlerinde<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> eşlerine yardımcı olmaları konusundaki pratik siyerini bilmek, bu konuda yaygın olan genel kanıyı değiştirmekte &ouml;nemli etkisi olabilir ve &ouml;zellikle yanlış k&uuml;lt&uuml;rel algılamaların silinmesinde yardımcı olur.</p>\n\n<p>\n	&Ouml;te yandan g&uuml;n&uuml;m&uuml;zde uygulanan eğitim sistemindeki mevcut yanlışları da g&ouml;zden ka&ccedil;ırmamak gerekir. Ger&ccedil;ekte y&uuml;ksek eğitim kurumları, kadınlara evlilikle birlikte eğitimlerini s&uuml;rd&uuml;rmeleri i&ccedil;in pek fazla imkan sağlamamaktadır. Araştırmalar, kadın &ouml;ğrencilere eğitimlerine yarım g&uuml;n bi&ccedil;iminde devam etmeleri ve ailevi sorumlulukları ile ilgilenmelerine zaman tanımaları ve genel anlamda kişisel ve sosyal faaliyetlerini koordine etmeleri bağlamında verilen desteğin, kadınların bilimsel faaliyetlerinde daha başarılı olmalarına imkan sağladığını g&ouml;steriyor. Kadınların g&ouml;revleri arasındaki bu dengeyi sağlamak ve geliştirmek, b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de &uuml;niversitelerin g&ouml;revidir. Bu alanda &ouml;nerilen &ccedil;&ouml;z&uuml;m yollarından biri, kadın &ouml;ğrencilere, daha d&uuml;ş&uuml;k hızla ve daha uzun s&uuml;reli olmak &uuml;zere yarım g&uuml;n eğitim imkanı sağlamak ve yine serbest eğitimden yararlanmaları i&ccedil;in fırsatlarını arttırmaktır<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a>.</p>\n\n<p>\n	Ve son olarak Enformasyon Tekno&shy;lojisi&rsquo;nin (IT) &ouml;nemli bir getirisine işaret etmek gerekir ki bu da, serbest eğitim sistemini oluşturmasıdır. Bazı Batılı &uuml;lkelerde yapılan araştırmaların sonu&ccedil;larına g&ouml;re, bu sistem b&uuml;t&uuml;n kadınlara ve &ouml;zellikle ev hanımlarına ve k&uuml;&ccedil;&uuml;k yaşta &ccedil;ocuğu olan kadınlara ve yine iş&ccedil;i kadınlara aile işleri ve eğitimlerini devam etmeleri yolunda var olan engelleri ortadan kaldırmak ve y&uuml;ksek bilimsel derecelere erişmek i&ccedil;in emsalsiz ve &ccedil;ok değerli bir fırsat sunmuştur<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a>. Kuşkusuz, bu sistemin kapasitelerinden İslam&icirc; toplumlarda doğru bi&ccedil;imde yararlanıldığı takdirde, sadece ailevi ve meslek&icirc; değil, kadınların bilimsel ilerlemeleri yolundaki her t&uuml;rl&uuml; engel ortadan kaldırılmış olacaktır.</p>\n\n<p>\n	S&ouml;z&uuml;n &ouml;z&uuml; şudur: İslam dininin ne kadınların eğitimine erkeklere nazaran daha az değer verdiğini, ne de mevcut ger&ccedil;eklerden hareketle kadın ve erkek arasında eğitim a&ccedil;ısından g&ouml;ze &ccedil;arpan eşitsizliklerin İslam ahkamından kaynaklandığını s&ouml;yleyebiliriz. Bu konu, ilim ve fıkıhta &ouml;nde gelen ailelerde yetişen &ouml;rnek kadınların yaşamını g&ouml;zden ge&ccedil;irdiğimizde, daha iyi anlaşılır.</p>\n\n<p>\n	Hicri Kameri 12. Y&uuml;zyılda yaşayan alimlerden merhum Abdullah Efendi İsfahani, Riyadu&rsquo;l Ulema adlı eserinin bir b&ouml;l&uuml;m&uuml;n&uuml;, &ccedil;oğu bir numaralı ulema ailelerine mensup olan ve bizzat din&icirc; derslerle uğraşan alime kadınlara ayırmıştır. Merhum İsfahani, Şeyh Muhammed Reydeşti İsfahani adlı b&uuml;y&uuml;k bir alimin kızı Hamide Hatun hakkında ş&ouml;yle yazıyor:</p>\n\n<p>\n	Hamide faziletli, alime ve arife bir kadındı. &Ccedil;ağımızın kadınlarını eğitmekle uğraşan Rical ilminde bilge bir insandı. Kelamı &ccedil;ok iyi bilirdi ve fazilet ehli olan bir b&uuml;y&uuml;ğ&uuml;m&uuml;z&uuml;n mirası ve halk arasında takvasıyla bilinen bir kadındı. İstibsar adlı eser başta olmak &uuml;zere bazı hadis eserlerine olduk&ccedil;a dakik a&ccedil;ıklamalar ve dipnotlar yazmıştır ki bu da kendisinin &ouml;zellikle Rical ile ilgili araştırmalarda gayet bilgili, titiz ve bilge biri olduğunu ispat eder<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a>.</p>\n\n<p>\n	Merhum İsfahani ayrıca Alleme Muhammed Tak&icirc; Meclisi&rsquo;nin kızı Amine Hatun hakkında ş&ouml;yle yazıyor:</p>\n\n<p>\n	Amine faziletli, alime, salihe ve takvalı biriydi. Kendisi Molla Muhammed Salih Mazandarani&rsquo;nin eşiydi. Duyduğumuza g&ouml;re kocası fazilet ve ilimde en y&uuml;ksek mertebelere ermiş olmasına karşın, bazen Allame Hilli&rsquo;nin Kavaid adlı eserinde yer alan zorlu ibareleri anlamak i&ccedil;in eşinden sorular sorar ve ondan yardım alırdı<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>.</p>\n\n<p>\n	&Ccedil;ağımızda da m&uuml;&ccedil;tehide kadın Emine İsfahani de bilge ve arife bir kadındı ve imanı ve b&uuml;y&uuml;k &ccedil;abası sayesinde y&uuml;ksek ilm&icirc; derecelere nail oldu ve Kum Dini İlimler Merkezi&rsquo;nin kurucusu Ayetullah Hac Şeyh Abdulkerim Hairi gibi b&uuml;y&uuml;k alimlerden i&ccedil;tihat i&ccedil;in izin aldı ve b&ouml;ylece, M&uuml;sl&uuml;man kadın &ouml;ğrencilere ve bilginlere bir &ouml;rnek oluşturdu.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>2. Eğitim Malzemeleri</strong></h3>\n\n<p>\n	İslam a&ccedil;ısından cinsiyetle eğitim malzemeleri arasındaki ilişkiye gelince, bu konuda iki d&uuml;zeyde g&ouml;r&uuml;ş beyan etmek m&uuml;mk&uuml;n.</p>\n\n<p>\n	Dinin elzemleri ile ilgili olan d&uuml;zeyde, geniş &ccedil;aplı bir cinsiyet ayrımının s&ouml;z konunu olmadığı s&ouml;ylenebilir. &Ouml;rneğin, &ldquo;kadın doğum&rdquo; gibi tıpta bazı ihtisas branşları ile ilgili eğitimde kadınlara &ouml;zg&uuml; bir zaruret s&ouml;z konusu olabilir. Zira İslam&rsquo;da ilk kural, erkeğin namahrem kadınla fiziksel temasının yasak olmasıdır ve eğer kadın hekimler toplumun bu bağlamda gereksinimlerini karşılamaya yetiyorsa, bu durumda erkekleri bu t&uuml;r branşlara y&ouml;neltmeye gerek kalmaz. Benzer bir gerek&ccedil;e ile tıp alanında bazı ihtisas branşlarının erkeklere &ouml;zg&uuml; olduğu s&ouml;ylenebilir. &Ouml;te yandan İslam&rsquo;da kadınlar cihat g&ouml;revinden muaf tutulduğundan, eğer toplumun askeri g&uuml;ce olan ihtiyacı erkeklerle karşılanabiliyorsa, bu durumda kadınların askeri bilimlerle ilgili branşlarda eğitim yapmaları i&ccedil;in her hangi bir haklı gerek&ccedil;e s&ouml;z konusu olamaz.</p>\n\n<p>\n	Bu &ouml;zel durumların dışında, sosyal gereksinimlere dayanan İslam&rsquo;ın genel kuralı, toplumun ihtiyacını karşılamak &uuml;zere her t&uuml;rl&uuml; branşta eğitim g&ouml;rmek kadın-erkek; toplumun t&uuml;m kesimleri i&ccedil;in caizdir.</p>\n\n<p>\n	İmam Cafer Sadık&rsquo;tan (a.s) nakledilen bir rivayete g&ouml;re, nazari, sanayi, hizmet, sanat ve genel olarak insanların ihtiyacı olan t&uuml;m branşlarda eğitim g&ouml;rmek, doğru yoldan sapmadığı ve verilen eğitim ve bu bilimlerden yararlanmanın fesada d&ouml;n&uuml;şmediği m&uuml;ddet&ccedil;e herkes i&ccedil;in serbesttir<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a>.</p>\n\n<p>\n	Dinin &ouml;ncelikleri ile ilgili olan ikinci d&uuml;zeye gelince, cinsiyet ayrımı daha belirgin hale gelir.</p>\n\n<p>\n	Eğitim politikaları s&uuml;rekli ve b&uuml;t&uuml;n toplumlarda her toplumun sosyal, iktisadi ve siyasi yapısına tabi olduğundan, doğal olarak İslami toplumda da eğitim politikaları, İslam&rsquo;ın ideal sosyal, iktisadi ve siyasi nizamlarının yansımasıdır. Dolaysıyla s&ouml;z konusu nizamlarda her t&uuml;rl&uuml; cinsiyet ayrımı, eğitim malzemeleri ile ilgili politikalarda da kendisini g&ouml;sterir.</p>\n\n<p>\n	Kadın ve erkeğin sosyal g&ouml;revleri &uuml;stlenmelerinde bazı din&icirc; &ouml;nceliklerin varlığı, bazı ders m&uuml;fredatında bir dizi cinsiyet ayrımının &ouml;ncelik kazanmasına sebep olur. &Ouml;rneğin, İslam&rsquo;ın sosyal nizamında iki cinsin karışmasının asgari d&uuml;zeye indirilmesi temelli bir &ouml;ncelik olarak g&uuml;ndeme geldiğinden, &ouml;ğrencinin meslek&icirc; geleceğinde bu t&uuml;r bir karışık eğitimi gerektirmeyen branşlarda eğitim g&ouml;rmek &ouml;ncelik kazanır. &Ouml;te yandan İslam&rsquo;da annelik g&ouml;revinin &ouml;nemi itibarı ile, liselerde ve &uuml;niversitelerde kızların &ccedil;ocuk yetiştirme yeteneğini geliştirmeye y&ouml;nelik bazı ders m&uuml;fredatı, eğitim programlarında &ouml;ncelikler arasında yer alır. Nitekim kızların meslek&icirc; geleceklerinde eş ve &ccedil;ocuklarından uzun s&uuml;re ayrı kalmalarını gerektiren branşlara teşvik edilmesi, din&icirc; &ouml;nceliklere aykırıdır.</p>\n\n<p>\n	Kuşkusuz bu din&icirc; eğilim, Amerika gibi toplumlarda yaygın olan feministlerin eşitlik eğilimi ve kadın ve erkek arasında pilotluk, lokomotif s&uuml;r&uuml;c&uuml;l&uuml;ğ&uuml;, kamyon şof&ouml;rl&uuml;ğ&uuml;, maden iş&ccedil;iliği ve ordu komutanlığı gibi mesleklerde eşitlik talebi ile a&ccedil;ık&ccedil;a farklıdır. Bazı rivayetlere g&ouml;re, Asr-ı Saadet&rsquo;de sosyal yapı g&ouml;z &ouml;n&uuml;nde bulundurularak kadınların iplik &uuml;retme tekniklerini &ouml;ğrenmeye teşvik edilmelerini<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> bu &ccedil;er&ccedil;evede değerlendirmek gerekir. Zira bu meslek mevzu bahis &ouml;nceliklerle, yani kadının evinde eşi ve &ccedil;ocuklarının yanı başında bulunması ve iki cinsin karma bir ortamda bulunmasından sakınılması ilkesi ile uyumludur.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>3. Cinsiyetten Bağımsız Talim ve Terbiye (Eğitim ve &Ouml;ğretim)</strong></h3>\n\n<p>\n	Farklı sosyal g&ouml;revleri paylaşmak &uuml;zere kadın ve erkeğin farklı bi&ccedil;imde talim ve terbiyesi, milletlerin tarihinde derin mazisi olan geniş kapsamlı bir sosyal olgudur. Talim ve terbiye s&uuml;rekli, ister aile gibi kurumlarca uygulanan gayri resmi şekli olsun, ister eğitim kurumlarınca uygulanan resmi şekli olsun, b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de sosyal iş paylaşımı sistemine tabi olmuştur. Bu y&uuml;zden cinsiyete dayalı iş paylaşımının k&uuml;resel d&uuml;zeyde benimsenmesinden doğan cinsiyete dayalı talim ve terbiye sisteminin gelişmesini ve kurumsallaşmasını beklenmedik bir durum telakki etmemek gerekir. Buna g&ouml;re, cinsiyet eşitliğini, cinsiyete dayalı iş paylaşımının lağvedilmesinde g&ouml;ren bir&ccedil;ok feminizm taraftarı, bu alanda talim ve terbiyenin ifa ettiği rol&uuml;n bilincinde hareket ederek, cinsiyete dayalı eğitim modelini değiştirmek i&ccedil;in geniş &ccedil;aba harcamıştır. Bu kesim mevzu bahis modeli bir&ccedil;ok a&ccedil;ıdan eleştirmiş ve bu eleştirilerin Batılı &ccedil;ağdaş nizamlarda cinsiyetten bağımsız eğitim sistemine doğru hareket edilmesinde b&uuml;y&uuml;k tesiri olmuştur. Feminist uzmanlardan Simon De Buar&rsquo;a g&ouml;re, kız &ccedil;ocukları da erkeklerin yetiştiği aynı beklentiler, m&uuml;kafatlar, kısıtlamalar ve &ouml;zg&uuml;rl&uuml;klerle yetişseydi, aynı eğitime ve aynı oyunlara ortak olsaydı ve yine erkek &ccedil;ocuğa vaadedilen aynı gelecek de onlara vaat edilseydi, onlara erkeklerle eşit g&ouml;z&uuml; ile bakan kadın ve erkeklerden eğitim alsaydı, kadınların ve kızların kişiliği, mevcut eşitsiz modelden &ccedil;ok daha farklı gelişebilirdi.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Ders kitaplarının s&ouml;zde kalıplaşmış cinsel ayrımcılıklardan arındırılması, feministlerin ciddi bir şekilde &uuml;zerinde durduğu cinsiyetten bağımsız eğitim sistemine kavuşma yollarından biridir. Bu konuda Andre Micheal ş&ouml;yle diyor:</p>\n\n<p>\n	Cinsel ayrımcılıktan arındırılmış bir eserde erkekler ve kızlar aynı oranda, ev işlerini yaparken, k&uuml;&ccedil;&uuml;k kardeşlerine bakarken, kadınlar ve erkekler de aynı oranda ev işleri ile uğraşırken, &ccedil;ocuklara bakarken, onları yetiştirirken veya ailenin ge&ccedil;imini sağlarken g&ouml;r&uuml;nt&uuml;lenir. Yine aynı şekilde kızlar ve oğlanlar oyuncakla oynar, evcilik oynar, top oynar, elektronik oyunlarla uğraşır, ağa&ccedil;lardan tırmanır, terzilik ve bah&ccedil;ıvanlık yapar, &ouml;rg&uuml; &ouml;rer,...</p>\n\n<p>\n	Kadının teslimiyet i&ccedil;inde kocasının kararını beklediği geleneksel &ccedil;ift g&ouml;r&uuml;nt&uuml;s&uuml; mutlaka yok edilmelidir. Ebeveynlerden birinin zorunlu olarak evde kalıp &ccedil;ocuklara bakması gerekiyorsa, bu hem baba olabilir, hem anne<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a>.</p>\n\n<p>\n	Cinsiyete dayalı talim ve terbiyenin a&ccedil;ık y&ouml;nlerinin dışında, bazen eğitim programlarının &ldquo;gizli katmanı&rdquo; terimi ile anılan konunun gizli y&ouml;nleri de feministlerin eleştirilerinden nasibini almıştır. Bu terim aslında resmi eğitim programlarının bir par&ccedil;ası olmayan, ama eğitim kurumlarında &ouml;ğrencilere nakledilen değerler, bakış a&ccedil;ıları ve davranışlara işaret etmektedir. Buna &ouml;rnek olarak bir eğitim kurumunda &ccedil;alışan personelin yapısındaki kadın ve erkek dağılımına değinebiliriz. &Ouml;ğretmenlik mesleğinde kadınların sayısının, diğer bir&ccedil;ok mesleğe g&ouml;re daha fazla olduğu ger&ccedil;eği, &ouml;ğrencilere y&ouml;nelik g&uuml;&ccedil;l&uuml; bir telkin aracı şeklinde etki yapabilir<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a>.</p>\n\n<p>\n	Eğitim malzemeleri tartışmasında g&uuml;ndeme gelen konulardan hareketle, İslam&rsquo;ın cinsiyetten bağımsız talim ve terbiyeye y&ouml;nelik bakışı kısmen a&ccedil;ıklığa kavuşur. Genel olarak eşitsizlik ve &ouml;zel olarak cinsiyet eşitsizliği tartışmalarında ideolojik unsurların m&uuml;dahil olması dikkate alındığında, İslam&rsquo;ın cinsiyetten bağımsız talim ve terbiye konusundaki değere dayalı bakış a&ccedil;ısı ancak İslam&rsquo;ın genel değere dayalı nizamı &ccedil;er&ccedil;evesinde izah edilebilir.</p>\n\n<p>\n	Bundan &ouml;nce belirtildiği &uuml;zere İslam dini ideal sosyal nizamında, kadın ve erkeğin sosyal g&ouml;revlerinde bazı ayrımları &ouml;ncelik olarak ve k&acirc;h elzem olarak belirlemiştir ve bu durum maslahat ile beraber olan adalet temeline dayanır. İslam&rsquo;da cinsiyet eşitliği bir yandan insanın doğal &ouml;zelliklerinin tanımına dayalıdır ve &ouml;b&uuml;r yandan, dinin &ouml;zellikle insanların d&uuml;nyevi ve uhrevi saadeti başta olmak &uuml;zere nihai ama&ccedil;larının ger&ccedil;ekleşmesine y&ouml;neliktir. Dolaysıyla, İslam&rsquo;da cinsiyet eşitliği modeli doğal cinsel farklılıklardan etkilenmenin yanında, İslam&rsquo;ın nihai ama&ccedil;ları ile d&uuml;zenlenir; yani nerede cinsiyet eşitliği ve benzerliği İslam&rsquo;ın maslahatına aykırı olmuşsa, İslam tarafından onaylanmamıştır. &Ouml;rneğin, kadınların erkeğe benzeme gayreti; &ouml;zellikle kılık kıyafet benzerliği, İslami rivayetlerde şiddetle tenkit edilmiştir<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a>. Bunun sebebi belki de bu t&uuml;r benzemelerin, iki cins arasındaki doğal cinsel farklılıkların gerektirdiği elzemler g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, toplumun din&icirc; ve manevi gelişmesine ciddi zarar verebilmesidir.</p>\n\n<p>\n	Buna g&ouml;re, İslam a&ccedil;ısından doğal cinsel farklılıklarla uyumlu olan ve İslam&rsquo;ın sosyal nizamının ama&ccedil;larına hizmet eden cinsiyete dayalı eğitim sistemi kabul edilebilir ve olumsuz bir şekilde değerlendirilmez. &Ouml;rneğin, kızları annelik, eşlik ve erkekleri de evin ge&ccedil;imini sağlama sorumluluğunu &uuml;stlenmek i&ccedil;in hazırlamanın, İslam a&ccedil;ısından hi&ccedil; bir sakıncası olmadığı gibi, olumlu sonu&ccedil;ları da s&ouml;z konusudur ve İslam&rsquo;ın belirlediği ama&ccedil;ları ger&ccedil;ekleştirmeye hizmet etmesi itibarı ile de olumlu bir hareket telakki edilir.</p>\n\n<p>\n	Kuşkusuz, kadınların iş piyasasına geniş &ccedil;aplı katılımı gibi sosyal gelişmeler, mevzu bahis eğitim modelinde bazı değişikliklerin ortaya &ccedil;ıkmasına sebep olur, ama bu değişiklikler, ancak t&uuml;m farklılıkları ortadan kaldırmadığı yere kadar ve din&icirc; metinlerde vurgulanan bazı &ouml;zel farklılıkları koruduğu m&uuml;ddet&ccedil;e İslam a&ccedil;ısından onaylanır.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>4. Ahlak&icirc; Talim ve Terbiye</strong></h3>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde ahlak&icirc; talim ve terbiye, sosyal ilişkilerde ve &ouml;zel olarak cinsiyet eksenli ilişkilerde ifa ettiği rol itibarı ile bir&ccedil;ok talim ve terbiye uzmanının ilgi odağındadır. Bu konu feministlerin edebiyatına &ouml;zel bir şekilde yansımıştır. Zira feminizm taraftarları ahlak konusunda ortak bir g&ouml;r&uuml;ş &uuml;zerinde anlaşabilmiş değildir.</p>\n\n<p>\n	Kadın ve erkeğin benzer ahlak&icirc; kural ve faziletleri izlemesi gerektiğini savunan liberal feministlerin dışında<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> bir&ccedil;ok feminist, kadınsı ve erkeksi ahlak&icirc; değerleri bir birinden ayırt ederken, ahlakla ilgili geleneksel g&ouml;r&uuml;şlere karşı; i&ccedil;inde kadınların &ouml;zel durumu g&ouml;z &ouml;n&uuml;nde bulundurulan yeni bir ahlak&icirc; g&ouml;r&uuml;ş sunmaya &ccedil;alışır. Bu g&ouml;r&uuml;şe karşı &ccedil;ıkan bazı radikal g&ouml;r&uuml;şler ise, erkeklerin kadınların &uuml;zerindeki sultasını, iktidar ve g&uuml;&ccedil; yapılarını g&ouml;z ardı eden her t&uuml;rl&uuml; ahlak&icirc; teoriyi &uuml;retmeyi kesinlikle reddeder<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a>.</p>\n\n<p>\n	Kuşkusuz son bakış a&ccedil;ısı her t&uuml;rl&uuml; ahlak&icirc; tezden yoksundur ve sadece başka ahlak&icirc; tezlere karşı saldırgan bir eğilim i&ccedil;indedir. Bu g&ouml;r&uuml;ş&uuml;n i&ccedil;inde ahlakla ilgili kavramlar ve ilkeler değil, daha &ccedil;ok bu tezlerin kapsamına sığmayan ve erkeklerin iktidarı ve sultası ile ilgili konular yer alır ve daha &ccedil;ok ahlak&icirc; tezlerin uygulanmasının sosyal getirileri şeklinde s&ouml;z konusu olur.</p>\n\n<p>\n	Bu y&uuml;zden İslam&rsquo;ın mevzu bahis konularda bakış a&ccedil;ısı, radikal feministlerin bakış a&ccedil;ısı ile k&ouml;kl&uuml; &ccedil;elişkiler arz ettiğinden ve yine bu kitapta da bir&ccedil;ok yerde tartışıldığından, bu b&ouml;l&uuml;mde bu konu &uuml;zerinde durmayacağız.</p>\n\n<p>\n	Ama feministlerin kadınsı ahlakı erkeksi ahlaktan ayırt etme d&uuml;ş&uuml;ncesi, kadınların ve erkeklerin kendilerinde iki farklı tasavvuru geliştirdikleri varsayımından kaynaklanır. Bunlardan biri, başkalarından ayrışma ve diğeri, başkaları ile ilişki kurmaktır.</p>\n\n<p>\n	Bir&ccedil;ok ılımlı feminist, ilişkilere ve sorumluluklara dayalı olan ve daha &ccedil;ok kadınların yaşamında tecelli eden ve &ldquo;G&ouml;zetleme ahlakı&rdquo; olarak anılan ahlak meselesine detaylı bakan ahlak bi&ccedil;imini, intiza&icirc;, yasalara ve hukuka dayalı adalet eksenli ve daha &ccedil;ok erkeklerin yaşamında tecelli eden ve meselelere genel bakan ahlak anlayışının alternatifi olarak g&uuml;ndeme getiriyor. G&ouml;zetleme ahlakını onaylamak, adalet ahlakını tamamen reddetme anlamına da gelmez; bazen iki modelin birleşmesine vurgu yapılır<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a>.</p>\n\n<p>\n	Her hal&uuml;karda, g&ouml;zetleme ahlakı modelini benimseyenlerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re, ahlak&icirc; eğitim, b&uuml;t&uuml;n kızların ve erkeklerin bu ahlak ilkelerine g&ouml;re yetişmelerini gerektirir ve bu t&uuml;r ahlak&icirc; eğitim, cinsel istismarı yok etme etkeni olarak kabul edilir. Kant&rsquo;ın savunduğu ve i&ccedil;inde her ahlak&icirc; fail, kendi ahlak&icirc; kemalinden tam olarak sorumlu tutulduğu bireyselci ahlakın aksine, g&ouml;zetleme ahlakı eğitiminin, her biri kendi zayıf y&ouml;n&uuml;n&uuml; tespit edebilen ve başkalarında en iyiyi yaratmaya &ccedil;alışan insanları yetiştirdiği varsayılır. &Uuml;stelik bu insanlar ahlak&icirc; faziletleri elde etme yolunda bir birine bağımlı olduklarını da &ouml;ğrenirler.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Ancak liberal feministlerin bakış a&ccedil;ısına g&ouml;re, ahlak&icirc; eğitim i&ccedil;in iki y&ouml;nl&uuml; y&ouml;ntemler gereklidir. Bu y&ouml;ntemler erkeklerde kadınsı olarak anılan ahlak&icirc; değerleri ve bilmukabele kadınlarda da erkeksi olarak anılan ahlak&icirc; değerleri takviye etmelidir.</p>\n\n<p>\n	Bu konuyu İslam a&ccedil;ısından daha detaylı irdelemek i&ccedil;in ahlak&icirc; tez veya nizam ile ahlak&icirc; faziletlerin somut olarak ger&ccedil;ekleşmesini bir birinden ayırmak gerekir.</p>\n\n<p>\n	Ahlak&icirc; nizam konusunda Kur&rsquo;an-ı Kerim&rsquo;den anlaşılan şudur: İnsan nefsi yegane bir hakikat ve cinsiyetten bağımsız olarak fıtr&icirc; bir şekilde ahlak&icirc; vicdan ile s&uuml;slenmiştir<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a>. Bunun dışında, g&ouml;zetleme ahlakı ile adalet ahlakını bir birinden ayırt edebilecek hi&ccedil; bir haklı gerek&ccedil;e feministlerce sunulmamıştır. Bu nedenle bu iki sistemin birbiriyle &ccedil;eliştiği veya bir birini tamamladığı konusunda fikir y&uuml;r&uuml;temeyiz. Burada g&ouml;zetleme ahlakı kategorisi altında sıralanan ahlak&icirc; faziletlerin (sevmek, hayırseverlik, g&ouml;n&uuml;l birlikteliği, hoşg&ouml;r&uuml; gibi) k&ouml;kleri araştırıldığında, bu k&ouml;klerin ahlakın genel ilkelerine ve sonu&ccedil;ta İslam alimlerinin adaletin temel ilkesine y&ouml;nelik bakış a&ccedil;ılarına uzandığı anlaşılıyor. Dolaysıyla, usul ve kaidelerden hareket ederek ve mantıklı tabirle, ahlak&icirc; genel kurallarda cinsiyetin etkili olduğu s&ouml;ylenemez.</p>\n\n<p>\n	Ancak ahlak&icirc; k&uuml;&ccedil;&uuml;k &ouml;nermeler veya ahlakiyatın somut olarak ger&ccedil;ekleştiği durumlarda &uuml;&ccedil; noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir.</p>\n\n<p>\n	İlkin, bazı ahlak&icirc; faziletlerde kadınların erkeklerden &uuml;st&uuml;n olmaları ve bunun tam tersi durumlar i&ccedil;in bazı fıtr&icirc; zeminlerin varlığı ihtimali g&ouml;z ardı edilmemeli ve bu ihtimal, kadınlarda g&ouml;zetleme ahlakı ve erkeklerde cesaret gibi faziletlerin daha gelişmesi gibi &ouml;rneklerde g&uuml;ndeme gelebilir; nitekim bazı rivayetler bu ihtimali, hicap sıfatına uygulamış ve kadının hicabını erkeğin bir ka&ccedil; katı olarak belirlemiştir<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a>.</p>\n\n<p>\n	İkinci nokta, feministlerin vurguladığı şu konudur: Kadınların &ouml;zel deneyimleri g&ouml;zetleme ahlakı ile ilgili faziletlerle daha yakın bir bağ kurulmuştur, ama bu kesimin hatası, bu ger&ccedil;ekten farklı bir ahlak&icirc; nizamı tasarlayabilecekleri sonucuna varmalarıdır. &Ccedil;&uuml;nk&uuml; şunu g&ouml;z ardı etmişlerdir: Farklı ahlak&icirc; deneyimlerin oluşmasında &ouml;zel durumların tesiri, sadece kadınların deneyimlerine &ouml;zg&uuml; olmayıp başka deneyimler i&ccedil;in de ge&ccedil;erlidir. &Ouml;rneğin, &ouml;mr&uuml;n&uuml;n b&uuml;y&uuml;k bir kısmını savaş ve muharebe alanlarında ge&ccedil;iren birinin, mağdurlar ve a&ccedil; insanlarla ilgilenme faziletlerine nazaran cesaret ve fedakarlık gibi ahlak&icirc; faziletlerle daha yakın bağları s&ouml;z konusudur. Yine zenginler daha &ccedil;ok c&ouml;mertlik ve infak faziletleri ve yoksullar da sabır ve kanaat gibi faziletlerle daha fazla aşinadır. Ancak hi&ccedil; ş&uuml;phesiz t&uuml;m bunlar ahlakın genel kuralları ile değil, detayları ile ilgilidir ve bu y&uuml;zden cesaret ahlakı, c&ouml;mertlik ahlakı, kanaat ahlakı ve g&ouml;zetleme ahlakı gibi &ccedil;eşitli ahlak&icirc; nizamlardan s&ouml;z edemeyiz; zira bu faziletler herkes i&ccedil;in ve bireysel veya toplu deneyimler g&ouml;zetilmeksizin ge&ccedil;erlidir. Dolaysıyla değerlendirme konumunda g&ouml;zetleme ahlakını, kadınlara has bir ahlak olarak telakki etmemek gerekir. Farklı sosyal ve tarih&icirc; deneyimlere g&ouml;re, erkekler kadınlara nazaran bu ahlakı kendilerinde daha az geliştirdiği bilinir.</p>\n\n<p>\n	Buna karşın, erkeklerin g&ouml;zetleme ahlakından uzaklaşması, sadece yaşamın gerektirdiği durumlar ve onların &ouml;zel deneyimlerinden kaynaklanmaz ve bir&ccedil;ok yerde haksız ve aşırı sayılır. Bu y&uuml;zden erkeklerde bu ahlakı geliştirmek i&ccedil;in talim ve terbiye y&ouml;ntemlerinden yararlanmak zaruret kazanıyor; bu da, din&icirc; metinlerde de hakkında bir&ccedil;ok delil bulabileceğimiz bir noktadır.</p>\n\n<p>\n	Bu konuda İslam Peygamberi (s.a.a) ş&ouml;yle buyurmakta:</p>\n\n<p>\n	En iyi olan kişi, eşine ve &ccedil;ocuklarına en iyi davranan kişidir ve ben de eşime ve &ccedil;ocuklarıma en iyi olan kişiyim<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a>.</p>\n\n<p>\n	Bazı rivayetlerde babaların &ccedil;ocuklarını &ouml;pmesi ve onlarla &ccedil;ocuksu oyunlar oynamasının &ouml;nemine vurgu yapılmıştır<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a>.</p>\n\n<p>\n	Bu t&uuml;r s&ouml;zlerin eğitim a&ccedil;ısından &ouml;nemi, bu s&ouml;zlerin muhataplarının bir&ccedil;oğunun sert huylu insanlar olduğunu hatırlayınca, daha iyi anlaşılır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta şudur: İnsanların farklı durumları ve deneyimleri, farklı ahlak&icirc; deneyimlerin &uuml;zerindeki tesirinin dışında, bazen bir amelin ahlak&icirc; olup olmadığı meselesini de etkileyebilir. Zira t&uuml;m ahlak&icirc; ilkelerin genel adalet ilkesinden kaynaklandığına bakıldığında, her hangi bir fiil belli bir durumda adalete; bir başka durumda ise zulme delalet edebilir<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a>.</p>\n\n<p>\n	Bazı rivayetlerde ge&ccedil;en bir takım ahlak&icirc; &ouml;zellikler konusunda kadın ve erkek arasında yapılan ayrımı işte bununla izah etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayete g&ouml;re, o hazret, tekebb&uuml;r, korkaklık ve cimriliği erkekler i&ccedil;in en k&ouml;t&uuml; ahlak&icirc; &ouml;zellikler ve kadınlar i&ccedil;in en iyi ahlak&icirc; &ouml;zellikler şeklinde beyan etmiştir. Mesela kibirli kadın kendisini başkalarına teslim etmez, cimri kadın kendisinin ve eşinin malını &ccedil;ok iyi korur (aşırı masraf yapmaz) ve korkak kadın her t&uuml;rl&uuml; muhtemel tehlikeden ka&ccedil;ar<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a>.</p>\n\n<p>\n	Ancak bu rivayeti, i&ccedil;inde kadınlar i&ccedil;in tevazu sıfatının iyiliği ve tekebb&uuml;r&uuml;n k&ouml;t&uuml;l&uuml;ğ&uuml;, cesaretin ve bağışlama ve infakın iyiliği gibi genel ahlak&icirc; kurallardan s&ouml;z eden rivayetlerle<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> bir arada değerlendirdiğimizde, şu sonuca varabiliriz: İmam Rıza (a.s) bu rivayette ahlakın b&uuml;y&uuml;k &ouml;nermelerinden s&ouml;z etmiyor; yani İmam Rıza (a.s) kadınlar i&ccedil;in &ouml;zel ahlak&icirc; kurallar inşa etmek istemiyor ve bu s&ouml;zler daha ziyade; ahlakiyatın k&uuml;&ccedil;&uuml;k &ouml;nermelerine temas ediyor. Mesela, kadınların &ouml;zel durumları ve şartları, belki de bu cinsin bazı fiilleri ve sıfatlarının adil ve sonu&ccedil;ta ahlak&icirc; olmasında etkili olabilir. Bir başka ifade ile, bu rivayet mevzu bahis ahlak&icirc; kuralların kadın ve erkeklerde misdakının farklı olduğuna işaret ediyor; ancak bu farklılık genel bir kural değildir ve ancak &ouml;zel şartlarda ve durumlarda ge&ccedil;erli ve kabul edilebilirdir. Nitekim şartlar ve durumların değişmesi ile beraber farklılık gerek&ccedil;esi de ortadan kalkar. Burada da değerlendirme kriteri, kadın ve erkek arasında ortak olan aynı ahlak&icirc; kurallardır.</p>\n\n<p>\n	&Ouml;zel olarak, eşinin malı kendisinin inisiyatifine bırakılan ve bir yandan ticar&icirc; ve mali meseleleri pek bilmeyen bir kadının bu &ouml;zel durumu, cimrilik sıfatının onun i&ccedil;in fazilet telakki edilmesini gerektirir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir durumda c&ouml;mertlik, malın heba olmasına yol a&ccedil;abilir. Ancak ticar&icirc; ve mali işleri yeteri kadar bilen ve malını hayır yolunda harcamaya karar veren zengin bir kadın i&ccedil;in hi&ccedil; kuşkusuz cimrilik sıfatı fazilet sayılmaz ve burada c&ouml;mertlikle ilgili genel kural ge&ccedil;erlidir. Yine kadın i&ccedil;in tekebb&uuml;r fazileti, kadının cinsel iffeti tehdit altında olduğu şartlar ve durumlarla sınırlıdır, yoksa başka durumlarda, &ouml;rneğin kadının kocası ile ilişkisinde veya kadının kendi hemcinsleri ile ilişkilerinde ideal ahlak, tevazu ahlakıdır. Aynı izahı, erkeklerin ahlak&icirc; fazileti sayılan ve kadınlar i&ccedil;in tenkit edilen gayret (koruma, kayırma) sıfatı i&ccedil;in de yapmak m&uuml;mk&uuml;nd&uuml;r<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a>.</p>\n\n<p>\n	Bu y&uuml;zden, erkeksi veya adalet ahlakı olarak anılan ahlak&icirc; faziletleri kadınlarda geliştirme zarureti, genel bir kaide olarak kabul edilse de bu kaidelerin istisnalarını da unutmamak gerekir. &Ouml;rneğin, kadınların yaşamını geniş &ccedil;apta ve ka&ccedil;ınılmaz olarak g&ouml;lgeleyen cinsel g&uuml;vensizliğin hakim olduğu bir ortamda adalet, kadının makul sayılması gereken kaygı ve korkunun belli bir derecesi ile yetiştirilmesini gerektirir ve bu t&uuml;r ortamlarda kızlarda cesaret ve &ouml;zg&uuml;ven duygusunu geliştirme bahanesi ile onları hi&ccedil; bir sınır belirlemeksizin tehlikeli davranışlara teşvik edemeyiz. Zira bir kızın erkeklerin oluşturduğu g&uuml;vensiz bir ortamda cesur davranışı, adalet misdakı değildir; bilakis ahlak bilginlerinin tabiri ile buna cesaret bile denemez ve panik atak olarak tanımlanır. Yine kadınlarda kocalarına karşı gayret (koruma, kayırma) duygusunu geliştirmek amacı ile uygulanan ve &ccedil;ok eşlilik meselesine olduk&ccedil;a olumsuz ve radikal yaklaşan bir eğilime dayanan k&uuml;lt&uuml;rel ve hukuki girişimler de din a&ccedil;ısından onaylanan durumlar değildir.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>5. Karma Eğitim</strong></h3>\n\n<p>\n	Kuşkusuz eğitim sisteminde iki cinsin aynı veya bir birinden ayrı ortamlarda eğitim g&ouml;rmesi, toplum genelinde kadın erkek ilişki modeli ile sıkı sıkıya bağlı bir durumdur. Batılı toplumlarda karma eğitim sisteminin yaygınlaşması b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de bu toplumlarda kadın ve erkeğin a&ccedil;ık ilişki modelinin yansımasıydı ve karma eğitim sistemini haklı g&ouml;stermek i&ccedil;in bazı delillere veya delil &uuml;retmelere istinat ediliyordu. Aynı şekilde, ge&ccedil;mişte kadınların eğitim ilkesini kısıtlı &ouml;l&ccedil;&uuml;de benimseyen toplumlarda karma eğitim sisteminin gelişmemesini de benzer şekilde izah etmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İslam k&uuml;lt&uuml;r&uuml;nde, Batı&rsquo;nın talim ve terbiye sisteminin doğurduğu sonu&ccedil;lardan biri olan mevcut karma eğitim sistemi eskiden yoktu ve kadın ve erkek cinsinin evin dışında yan yana talim ve terbiye s&uuml;reci sadece iki alanla sınırlıydı. Bunlardan ilki k&uuml;&ccedil;&uuml;k yaşta &ccedil;ocukların karma eğitimi<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> ve diğeri, gen&ccedil;lerin ve yetişkinlerin hemcins olmayan &ouml;ğretmenler tarafından eğitimiydi. Tarih&icirc; kaynaklarda, erkeklerin de derslerine katıldığı kadın &ouml;ğretmenler ve bilginlerden s&ouml;z edilmiştir<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a>. Kadınların erkekler tarafından eğitimi de yaygındı ve bir&ccedil;ok rivayette, kadınların İslam Peygamberi (s.a.a) ve masum imamlara (a.s) ve yine sahabelerine din&icirc; konuları ve Kur&rsquo;an-ı Kerim&rsquo;i &ouml;ğrenmek &uuml;zere başvurduğunun yer alması, bu konuyu doğrulamaktadır<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a>. Bazı rivayetlere g&ouml;re, Medine kadınları İslam Peygamberi&rsquo;nden (s.a.a); kadınların başvurması ve sorularına cevap verilmesi i&ccedil;in belli bir g&uuml;n&uuml; belirlemesini istedi ve bu talep hazret tarafından kabul g&ouml;rd&uuml;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a>.</p>\n\n<p>\n	Her hal&uuml;karda, eğer İran İslam Cum&shy;huriyeti&rsquo;nin de &uuml;niversitelerde ve y&uuml;ksek eğitim merkezlerinde benimsediği karışık eğitim sistemini İslam a&ccedil;ısından irdeleyecek olursak, en iyimser izah, bu durumu &ouml;ğretim &uuml;yesi ve eğitim merkezlerinin sayı yetersizliği gibi sosyal şartların ve durumların İslami nizama dayattığı sosyal zaruret olarak kabul etmektir. Ama normal şartlarda, karma ortamda olmayan eğitim sistemi, &ouml;nemli bir din&icirc; &ouml;nceliktir ve İslami nizam yetkililerinin şimdiden bunu uzun vadeli ama&ccedil;ları arasında saymaları ve bu amaca ulaşmak i&ccedil;in zemin hazırlamaya ve planlamaya başlamaları gerekir.</p>\n\n<p>\n	Bundan &ouml;nce de değinildiği &uuml;zere, İslam dini a&ccedil;ısından cinsiyetlerin aynı ortamda bir arada bulunması olumsuz bir durumdur ve bunun dışında sosyal d&uuml;zenin t&uuml;m&uuml; &uuml;zerinde olumsuz etkileri beraberinde getirir. Bu durumun &ouml;zel olarak eğitim sistemi &uuml;zerinde olumsuz etkileri s&ouml;z konusudur ki, &ouml;ğrencilerin başarı oranının d&uuml;şmesi ve derslerde ilerlemelerinin yavaşlaması bu tesirlerin en somut &ouml;rnekleridir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde mevcut sosyal, iktisadi ve k&uuml;lt&uuml;rel şartların evlilik yaşını b&uuml;y&uuml;k oranda y&uuml;kselttiği bir sırada bekar kız ve erkek &ouml;ğrencileri &uuml;niversite veya fak&uuml;lte adında bir ortamda ve sınıfta bir araya getiriyoruz ve onlardan gayet rahat bir şekilde ve hi&ccedil; bir kaygı taşımaksızın bilim ve uzmanlık derecelerini ideal bir şekilde elde etmelerini ve &uuml;lkelerinin gelişmesi ve y&uuml;celmesine katkı sağlamasını bekliyoruz. Acaba bu s&uuml;re&ccedil;te bu insanların duygularını ve cinsel i&ccedil;g&uuml;d&uuml;lerini g&ouml;z ardı mı ediyoruz, yoksa bunlar i&ccedil;in bir &ccedil;are d&uuml;ş&uuml;nm&uuml;ş m&uuml;y&uuml;z? Kuşkusuz burada Batılı toplumların cinsel ilişkileri serbest bırakmaya y&ouml;nelik &ccedil;&ouml;z&uuml;m&uuml;n&uuml; kabul etmediğimizi varsayıyoruz, &ccedil;&uuml;nk&uuml; biz ahlak ilkelerine vurgu yapıyor ve Batılı &ouml;ğrencilerin arasında yaygın olan cinsel laubaliliği reddediyor ve b&ouml;yle bir durumdan kaygı duyuyoruz. Ancak &ouml;b&uuml;r yandan da İslam&rsquo;ın ideal modeli olan daha erken yaşta evlenme geleneğinden de b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de uzaklaşmış bulunuyoruz.</p>\n\n<p>\n	Cinsiyet tartışması ile ilgili olan ve bazı feminist uzmanlarca g&uuml;ndeme gelen bir başka nokta da şudur: Bundan &ouml;nce karma eğitim, kadınlar i&ccedil;in eşit imkanlara ve fırsatlara kavuşma aracı olarak telakki edilirdi, ama şimdi bazı yeni araştırmalara g&ouml;re bu eğitim sistemi erkek eksenli olup, kadınların zararınadır. Bu bağlamda bazı feminist araştırmacılar &ouml;zellikle liseler başta olmak &uuml;zere ve yine kızların erkeklere nazaran ilerleme seviyesi daha d&uuml;ş&uuml;k olan matematik ve fen bilimleri eğitiminde, karma olmayan ortamlarda eğitim sisteminin meziyetlerine vurgu yapıyor.</p>\n\n<p>\n	D. Spender&rsquo;e g&ouml;re erkeklerin egemen olduğu toplumlarda karma okulları korumanın nedeni, erkekler i&ccedil;in bazı imtiyazlar ve &uuml;st&uuml;nl&uuml;kler i&ccedil;ermesinden kaynaklanır. Spender ş&ouml;yle diyor:</p>\n\n<p>\n	Kızların varlığı, erkeklerde olumlu imajı takviye etme a&ccedil;ısından &ouml;nemlidir. Ancak erkeklerin &ouml;n plana &ccedil;ıkması, kızların zararınadır.</p>\n\n<p>\n	Kızların rol&uuml;, olumsuz bir referans topluluğu gibi hareket etmeleridir ve karma okullar ger&ccedil;ekte, kızların i&ccedil;ine girmelerine m&uuml;saade edilen erkek okulları gibidir. Karma olmayan okullarda kızlar, erkeklere teslim olmak veya s&uuml;rekli erkeklerden daha zayıf g&ouml;z&uuml;kmek ve erkeklere karma hesap vermek zorunda değildir.</p>\n\n<p>\n	Spender, matematik ve fen bilimleri gibi derslerin kız ve erkek &ouml;ğrencilere ayrı sınıflarda verilmesini kızların lehine bir nevi olumlu ayrımcılık niteleyerek ş&ouml;yle diyor:</p>\n\n<p>\n	Ben kadınlara, kadınlar hakkında yine kadınların ders vermesini g&ouml;rmek istiyorum ve kadınların eğitim ve denetiminin yine kadınların elinde bulunmasını &ouml;neriyorum<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a>.</p>\n\n<p>\n	Genel bir değerlendirmede, karma eğitim sisteminin t&uuml;m &ouml;ğrencilerin &uuml;zerinde olumsuz etkisi olmakla beraber, kızlar i&ccedil;in &ouml;zel olarak daha fazla sorun yarattığı s&ouml;ylenebilir, nitekim İran&rsquo;daki &uuml;niversitelerde yapılan bazı araştırmalar da bu konuyu doğrulamaktadır<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a>.</p>\n\n<p>\n	Bu arada şunu hatırlatmakta yarar var: Karma olmayan ortamlarda eğitimle ilgili olarak h&acirc;la Batılı uzmanlar arasında g&ouml;r&uuml;ş ayrılığı hakim ise de başta Amerika ve Kanada gelmek &uuml;zere, sanayileşmiş &uuml;lkelerde karma olmayan okulların sayısının 1990&rsquo;lı yıllardan sonra artması dikkat &ccedil;ekicidir<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a>.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.2, Hayz babları, 39. bab, s.587, c.14, Mukaddimatu&rsquo;n-Nikah babları, 4. bab, s.11 ve c.18, Şehadat babları, 16. bab, s.245; Biharu&rsquo;l-Envar, c.30, s.17 ve c.32, s.73 ve c.103, s.228.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;De ki: &ldquo;Hi&ccedil; bilenlerle bilmeyenler eşit olur mu?&rdquo;&rdquo; Z&uuml;mer, 9.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Biz bu &ouml;rnekleri insanlara a&ccedil;ıklıyoruz; ama bilginlerden başkası bunları anlamıyor.&rdquo; (Ankebut, 43.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;Allah&rsquo;tan, kulları i&ccedil;inden ancak bilginler (Rabbani &acirc;limler) korkar.&rdquo; F&acirc;tır, 28.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;M&uuml;minler hep birlikte (cihad veya ilim i&ccedil;in) hareket edecek değillerdir. Ni&ccedil;in dinde derin bilgi elde etmek ve geri d&ouml;n&uuml;nce kendi toplumlarını uyarmak i&ccedil;in onların her kesiminden bir topluluk hareket etmiyor? Olur ki, (onların uyarmasıyla) sakınırlar.&rdquo; Tevbe, 122.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.18, Sıfatu&rsquo;l-Kazi babları, 4. bab, s.14.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. s.13-14.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İmam Cafer Sadık, Misbahu&rsquo;ş-Şeria, s.22 ve el-İhsa&icirc;, Ğavali el-Leal&icirc;, c.4, s.70.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Elbette bu hadiste b&uuml;t&uuml;n M&uuml;sl&uuml;manlara farz olduğu bildirilen ilmin, din bilgisi, yani ilahi &ouml;ğreti ve h&uuml;k&uuml;mler olduğu sanılmaktadır.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.8, en-Niyabe Fi&rsquo;l-Hac babları, 8. bab, s.124.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. c.14, Mukaddimatu&rsquo;n-Nikah babları, 1. bab, s.2.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>12]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hind&icirc;, Kenzu&rsquo;l-Ummal, c.9, s.637.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>3]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur&icirc;, M&uuml;stedreku&rsquo;l-Vesail, c.17, s.318.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 92. bab, s.127.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. &ldquo;Ma Yehrumu bi&rsquo;l-Kufr&rdquo; babları, 3. bab, s.414-415.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu rivayette, &ldquo;Ve la ta&rsquo;lemuhunne kitabeh = Kadınlara yazma &ouml;ğretmeyin&rdquo; ifadesi kullanılmıştır. age. s.127.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Azimabad&icirc;, Avnu&rsquo;l-Ma&rsquo;bud, c.10, s.269.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Merhum Meclis&icirc; bu rivayeti meşhur g&ouml;r&uuml;şe g&ouml;re zayıf bilmiştir; bkz. Meclis&icirc;, Mir&acirc;tu&rsquo;l-Ukul, c.20, s.332.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bir rivayette ş&ouml;yle ge&ccedil;er: &ldquo;Allah Resul&uuml; (s.a.a) Fatıma&rsquo;ya (s.a) bir defter vererek, &ldquo;Bunun i&ccedil;indekileri &ouml;ğren&rdquo; buyurdu. Ahmed&icirc; Miyanec&icirc;, Mekatibu&rsquo;r-Resul, c.3, s.577. Ve başka bir rivayete g&ouml;re, Allah Resul&uuml; (s.a.a) okur-yazarı olan kadınlardan birine ş&ouml;yle buyurdu: &ldquo;Bu kadına (Hafsa&rsquo;ya) yazmayı &ouml;ğrettiğin gibi rukyetu&rsquo;n nemle c&uuml;mlelerini de &ouml;ğret.&rdquo; Sicistan&icirc;, S&uuml;nen-i Ebi Davud, c.2, s.226. Aişe&rsquo;nin yazması ve okumasıyla ilgili olarak da bkz. Biharu&rsquo;l-Envar, c.36, s.349.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bazı rivayetlerde kullanılan ifade bu ihtimali onaylamaktadır; bkz. Vesailu&rsquo;ş-Şia, c.14, &ldquo;Ma Yahrumu bi&rsquo;l-Musahere&rdquo; babları, 12. bab, h.3, s.333.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 2. bab, s.56.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. altıncı b&ouml;l&uuml;m, &ldquo;İş Ortamında Cinsiyet Farklılığı.&rdquo; konusu.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.8, V&uuml;cubu&rsquo;l-Hac babları, 58. bab, s.108-110; Biharu&rsquo;l-Envar, c.101, s.71.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamse, &ldquo;Roşd-i Kemi-i Danuşcuyan-i Dohter ve Ayende-i Amuzeş-i &Acirc;li&rdquo;, Zen, &Uuml;niversite, Ferda-i Behter, s.57.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, itaat konusu.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, &ldquo;Sosyal İlişkileri Kontrol Hakkı.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, Mukaddimati&rsquo;t-Ticaret babları, 20. bab, s.39; Biharu&rsquo;l-Envar, c.16, s.238 ve c.104, s.132.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamse, &ldquo;Roşd-i Kemi-i Danuşcuyan-i Dohter ve Ayende-i Amuzeş-i &Acirc;li&rdquo;, Zen, &Uuml;niversite, Ferda-i Behter, s.58.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Pr&uuml;mmer, Women and Distance Education, P.202-204.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Efend&icirc; el-İsfahan&icirc;, Riyazu&rsquo;l-Ulema ve Hiyazu&rsquo;l-Fuzela, c.5, s.404-405.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; ege. S.407.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 2. bal, s.56-67.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 92. ve 123. bablar, s.127 ve 162.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; De Beauvoir, The Second Sex, P.726.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Micheal, Peykar Ba Tebyiz-i Cins&icirc; = Cinsiyet Ayrımcılığı İle M&uuml;cadele, s.130.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gareertt; Camia Şinasi-yi Cinsiyet, s.104.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 87. bab, s.211.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muşirzade, Mukaddima-i Ber Mutaliat-i Zenan, s.96-97.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Routledge International Encyclopedia of Women, Vol. 2, P.617-619.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Noddings, Philosophy of Education, P.189-190.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Andolsun nefse ve onu yaratıp d&uuml;zenleyene, sonra ona k&ouml;t&uuml;l&uuml;k ve iyiliğini ilham edene,&rdquo; Şems, 7-8.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 23. bab, s.40, h.7.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Sizin en hayırlınız ailesine=eşine en hayırlı olanınızdır ve ben sizin ailesine karşı en iyi olanınızım.&rdquo; age. Mukaddimatu&rsquo;n-Nikah babları, 88. bab, s.122. Bu konuda daha fazla &ouml;rnekleri incelemek i&ccedil;in bkz. &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, Duygusal İhtiya&ccedil;ları Tatmin Etme konusu.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. age. c.15, &ldquo;Ahkamu&rsquo;l-Evlad&rdquo; babları, 89. ve 90. bablar, s.202-203.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Akl&icirc; h&uuml;sn ve kubh = Akl&icirc; İyi ve K&ouml;t&uuml; konularında bu mevzu, farklı a&ccedil;ılardan iyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n farkları olarak s&ouml;zkonusu edilmiştir. Bkz. Muzaffer, Usulu&rsquo;l-Fıkıh, c.1, s.210-211.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni ş&ouml;yledir: &ldquo;erkeklerin en k&ouml;t&uuml; &ouml;zellikleri kadınların en iyi &ouml;zellikleri kibir, korku, cimriliktir. Kadın kibirli olursa kocası dışında kimse karşısında teslim olmaz. Kadın cimri olursa kendisinin ve kocasının malını korur. Kadın korkak olursa &uuml;zerine gelen (adının lekelenmesine ve kocasının &ouml;fkelenmesine sebep olan) şeyden korkup uzaklaşır.&rdquo; Biharu&rsquo;l-Envar, c.100, s.238.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kadının kocasıyla ilişkilerinde tevazu sıfatına sahip olmaya teşviki. Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 6. bab, s.14. Kibirli kadının kınanması. age. c.11, Cihadu&rsquo;n-Nefs babları, 59. bab, s.303. Resul-i Ekrem&rsquo;in (s.a.a) Hz. Ali&rsquo;nin (a.s) kızkardeşi &Uuml;mm&uuml; Hani&rsquo;nin şecaati ile ilgili ifadesi. Hair&icirc;, Şecere-i Tuba, c.2, s.305. Resul-i Ekrem&rsquo;in (s.a.a) Hz. Hatice&rsquo;nin İslam&rsquo;ı mali olarak desteklemesi konusunda c&ouml;mertliğini &ouml;vmesi. Biharu&rsquo;l-Envar, c.43, s.131. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) Medine kadınlarına Allah yolunda infakta bulunmalarını tavsiye etmesi. Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 91. bab, s.125-126 bu senetlerin sadece k&uuml;&ccedil;&uuml;k bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gayret ve namus konusunda cinsiyet ayrıcalığı konusunda bkz. &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m, &ldquo;Toplumsal İlişkileri Kontrol Hakkı&rdquo; konusu.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Dağ ve Hifzurrahman Reşid Uveymin; Tarih-i Talim ve Terbiyet Der İslam; s.273.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.275.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nikah babları, 79, 83, 84, 106, 106, 116. bablar, s.112, 117, 143, 144 ve 152.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Buhar&icirc;, Sahih-i Buhar&icirc;, c.1, s.34.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gareertt, Camia Şinas-i Cinsiyeti, s.112-113.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bankipur, &ldquo;Tahlil-i Ber Revabit-i Dohteran ve Peseran-i Danşcu&rdquo;, Mecmua-i Makalat-i Hemendişi-yi Beresi-i Mesail ve M&uuml;şkilat-i Zenan, c.2, s.651-653.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Routledge Encyclopedia of Women, Vol. 2, P.506.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İslami Açıdan  Eğitim Alanında  Cinsel Farklılıklar','','publish','closed','open','','islami-acidan-egitim-alaninda-cinsel-farkliliklar','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3252',0,'post','',0),(3253,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h6 style=\"text-align: right;\">\n	Ayetullah Reyşehri/Ehli Beyt &Ouml;ğretisi 2</h6>\n\n<p>\n	Başarının sırrını ve mutluluk anahtarını elde edebilen bir kimse hayatta kazan&ccedil;lı ve muzaffer olur. Bu y&uuml;zden herkes ister hayatın doruğuna doğru y&uuml;kselme aşamasında olan gen&ccedil;ler gen&ccedil;ler isterse hayatın zirvesinden iniş d&ouml;neminde olan yaşlılar mutluluk ve başarının sırrını aramaktadırlar.</p>\n\n<p>\n	İnsanların tarih boyunca yaşantılarına baktığımızda, bazı kimselerin, başarılı ve mutlu olduğunu bazılarının ise, yenilgiye uğramış, başarısız olduklarını g&ouml;r&uuml;r&uuml;z. Bu konu &uuml;zerinde d&uuml;ş&uuml;nd&uuml;ğ&uuml;m&uuml;zde ister istemez şu soruyla karşılaşırız: Acaba hayatta başarılı olmanın ya da yenilgiye uğramanın sırrı nedir?</p>\n\n<p>\n	<strong>Hayatta başarılı olmanın ve başarısızlığın bir sır ve nişanesinin olmadığına inanmak doğru mu?</strong></p>\n\n<p>\n	<strong>Acaba mutluluk ve mutsuzluğun sırrının şans ve baht olduğu s&ouml;ylenebilir mi?</strong></p>\n\n<p>\n	İster istemez insanın zihninde beliren bu sorulara hi&ccedil; teredd&uuml;t etmeden, olumsuz cevap vermelyiz. &Ccedil;&uuml;nk&uuml; her başarı ve yenilginin kendine &ouml;zg&uuml; bir nedeni vardır. Bu, istisna kabul etmeyen bir ger&ccedil;ektir.</p>\n\n<p>\n	Şans, mutluluk ya da mutsuzluğa neden olabilecek bir şey değildir.</p>\n\n<p>\n	İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) bir hutbesinde ş&ouml;yle buyurmuştur:</p>\n\n<p style=\"margin-left:.75in;\">\n	<em>&ldquo;İnsanın, nefsi kuvvetli (g&uuml;&ccedil;l&uuml; iradeye sahip) olduğunda, reyine,&nbsp; aciz olduğu zaman ise, şansa y&ouml;nelir.&rdquo;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ruhi y&ouml;nden g&uuml;&ccedil;l&uuml; insanlar, hayatta mutlu olmak i&ccedil;in kendi d&uuml;ş&uuml;ncelerine dayanır; mutluluk ve başarının sırrını keşfetmek, mutluluk ve başarı anahtarına sahip olmak i&ccedil;in &ccedil;aba harcarlar. Ama zayıf iradeli kimseler ise, gerekli d&uuml;ş&uuml;nce g&uuml;c&uuml;ne sahip olmadıklarından; hayal aleminde kader, kısmet ve şansı mutluluk ya da mutsuzluğun nedeni zannederek hayatta başarılı olmanın sırrı ve sebebi hakkında d&uuml;ş&uuml;nmek zahmetine katlanmazlar.</p>\n\n<h2>\n	Başarının Esasları</h2>\n\n<p>\n	Her işte insanın başarılı olması, genel olarak şu &uuml;&ccedil; esasa dayanır:</p>\n\n<p>\n	<strong>Birinci esas:</strong> Bilin&ccedil; ve uyanıklık,</p>\n\n<p>\n	<strong>İkinci esas:</strong> Ara&ccedil; ve imk&acirc;n,</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; esas:</strong> &Ccedil;aba ve gayret</p>\n\n<p>\n	Bu &uuml;&ccedil; esastan birinin olmaması halinde başarı olanaksız hale d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	Eğer gen&ccedil;lik, en iyi hayat yolunu teşhis edemez veya gerekli ara&ccedil;lar ve imk&acirc;na sahip olmazsa ya da gayret g&ouml;stermezse kesinlikle yaşamında başarılı olamaz. Bu y&uuml;zden hayat yolunun başlangıcında bulunan akıllı bir gencin en &ouml;nemli, en acil g&ouml;revi en iyi yolu tanıması, ilerlemesi i&ccedil;in gerekli ara&ccedil;ları -imk&acirc;nları- sağlaması, hareket ve &ccedil;aba sarf etmek i&ccedil;in kararlı olmasıdır.</p>\n\n<h2>\n	En İyi Hayat Yolunu Teşhis Etmek</h2>\n\n<p>\n	Başarının sırrını elde etmede atılacak ilk adım, en iyi hayat yolunu teşhis etmektir. Gen&ccedil;lik başarı ve mutluluk i&ccedil;in gerekli olan yolu tanımadık&ccedil;a, o yolda ilerlemek i&ccedil;in gerekli ara&ccedil;ları temin edemez ve bu uğurdaki b&uuml;t&uuml;n &ccedil;abaları boşa gider. Hatta onu, ulaşmak istediği hedefinden uzaklaştırır. Demek ki başarının elde edilmesinde karşılaşılan ilk sorun, bu yolu tanımanın nasıl ger&ccedil;ekleştirilebileceğidir.</p>\n\n<p>\n	Hayatın inişli-&ccedil;ıkışlı yolunun başlangıcında olan bir gen&ccedil; ne şekilde en iyi yolu keşfedebilir? Diyelim ki bu yolu keşfetti, peki gerekli imk&acirc;nı, ara&ccedil;ları nereden elde etsin?</p>\n\n<p>\n	Acaba gen&ccedil;, tek başına bu &ouml;nemli işin &uuml;stesinden gelebilir mi? Yoksa mutlaka birilerinin yardımı mı olmalı? Birileriyle danışmalı mı? Eğer başkalarıyla danışmak, birilerinden yardım almak zorunlu ise; kimdir ona sorunlarında ve ihtiya&ccedil;larının karşılanmasında yardımcı olabilecek kimse?</p>\n\n<p>\n	Ger&ccedil;ek şudur ki, merhamet sahibi y&uuml;ce yaratıcıdan başka hi&ccedil;bir kimse en iyi hayat yolunu tanımada, bulmada insana yardım edemez. Gen&ccedil;lik ne kendi başına en iyi hayat yolunu bulabilir, ne de &ccedil;eşitli g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelere sahip başkalarının d&uuml;ş&uuml;nsel yardımları tek başına yeterli olabilir. O halde hayatın esrarını &ccedil;&ouml;z&uuml;mleyecek, ona yardımcı olacak tekşey onun yaratucusı olan Allah&rsquo;tır..</p>\n\n<p>\n	Merhamet sahibi y&uuml;ce Allah bu esrarı Kur&rsquo;an-ı Kerim&rsquo;de &ccedil;&ouml;zm&uuml;ş ve insan başarısının sırrını a&ccedil;ıklamıştır.</p>\n\n<h2>\n	Kur&rsquo;an-ı Kerim A&ccedil;ısından Başarının Sırrı</h2>\n\n<p>\n	Hayatta başarının &ldquo;bilin&ccedil;, imk&acirc;nlar, &ccedil;aba&rdquo; olarak &uuml;&ccedil; &ouml;nemli esas &uuml;zere dayandığını, gen&ccedil;liğin, bu &uuml;&ccedil; esası bir araya getirdiği taktirde başarılı bir hayata sahip olabileceğini s&ouml;ylemiştik. Ama hayat yolunda yeni adım atan bir gen&ccedil; i&ccedil;in en iyi hayatı se&ccedil;me y&ouml;n&uuml;nde gerekli bilinci elde etmek ve gerekli olan imk&acirc;nları sağlamak kolay bir iş değildir.</p>\n\n<p>\n	Değerli gen&ccedil;lerin dikkat etmeleri gereken &ouml;nemli nokta şudur: Y&uuml;ce Allah, k&acirc;mil insanın hayatta başarısını iki şartla garanti altına almıştır. Bu iki şartın ger&ccedil;ekleşmesi halinde, Y&uuml;ce Allah hayatta başarılı yolunu insana sunar ve o yolda ilerlemek i&ccedil;in gerekli ihtiya&ccedil;ları onun emrine verir ve bununla da kalmayarak, aynı zamanda hedefine ulaşıncaya kadar ona yardım eder.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bizim i&ccedil;in cihat edenleri, yollarımıza hidayet ederiz...&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h2>\n	&Ccedil;aba, Başarının İlk Şartı</h2>\n\n<p>\n	Kur&rsquo;an-ı Kerim yukarıdaki ayet ışığında başarının sırrını a&ccedil;ıklarken ilk olarak &ccedil;abadan bahsetmektadir. Bu şart, &ldquo;Cihat ediniz&rdquo; kelimesinden anlaşılmaktadır. &ldquo;Cahidu&rdquo;, &ldquo;cihad&rdquo; k&ouml;k&uuml;nden t&uuml;remiştir. Cihadın, kelime anlamı b&uuml;t&uuml;n g&uuml;&ccedil;le &ccedil;alışmak, &ccedil;abalamaktır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> &ldquo;M&uuml;cahit&rdquo;, b&uuml;t&uuml;n g&uuml;&ccedil; ve gayretiyle hedefe yetişmek i&ccedil;in işe atılandır. Bu y&uuml;zden d&uuml;şman ile m&uuml;cadele eden kimseye &ldquo;m&uuml;cahit&rdquo; denilmektedir. &Ccedil;&uuml;nk&uuml; o, başarı ve zafer elde etmek i&ccedil;in b&uuml;t&uuml;n g&uuml;c&uuml;yle d&uuml;şmana karşı &ccedil;aba harcamaktadır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, insanlara, &ouml;zellikle de M&uuml;sl&uuml;man gen&ccedil;liğe rehberlik yaparak işte başarının sırrının &ccedil;aba olduğunu ve hayatta &ccedil;abasız başarı elde etmenin m&uuml;mk&uuml;n olmadığını anlatmaktadır.</p>\n\n<p>\n	&ldquo;İnsan i&ccedil;in &ccedil;alıştığından başka şey yoktur.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	İslam Peygamberi (Allah&rsquo;ın selamı ona ve pak &Acirc;l&rsquo;ine olsun) hayatta &ccedil;ok &ccedil;aba g&ouml;steren, &ccedil;alışan insanları, evin dışında durup s&uuml;rekli kapı &ccedil;alan insana benzetmiş ve bunun mutlaka sonu&ccedil; vereceğini a&ccedil;ıklamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&ldquo;Kapının kulpunu d&ouml;ven i&ccedil;eri girer.&rdquo;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><strong><strong>[5]</strong></strong></a></p>\n\n<p>\n	<strong><em>Peygamber dedi, &ccedil;alsan bir kapı</em></strong></p>\n\n<p>\n	<strong><em>Sonu&ccedil;ta bir baş uzanır dışarı</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu konuda İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Kapının kulpunu ısrarla vuran, i&ccedil;eriye yol bulur.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	&ldquo;Bir şeyin peşine d&uuml;şen (isteyen) kimse, istediğinin hepsini veya bir b&ouml;l&uuml;m&uuml;n&uuml; elde eder.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	&ldquo;Her kim, bir iş i&ccedil;in b&uuml;t&uuml;n g&uuml;c&uuml;yle uğraş verse istediği ger&ccedil;eğe kavuşur.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	&ldquo;&Ccedil;aba, bulmak ile birliktedir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	&ldquo;&Ccedil;abasını bir işte harcayan, (o) muradına kavuşur.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	&ldquo;B&uuml;y&uuml;k olan kimseler, &ccedil;aba harcamadan (o b&uuml;y&uuml;kl&uuml;ğe) yetişmediler.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	&ldquo;İste, bulursun.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	&ldquo;Her kim uğraş verirse, ş&uuml;phesiz saadet bulur.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	Eğitici Bir Hik&acirc;ye</h2>\n\n<p>\n	Ge&ccedil;en yıl değerli &uuml;stat merhum &ldquo;Allame Muhammed Taki Caferi&rdquo; ile g&ouml;r&uuml;şmem olmuştu. O değerli rabban&icirc; alimin k&uuml;t&uuml;phanesinde ger&ccedil;ekleşen bu g&ouml;r&uuml;şme sırasında kitap raflarının &uuml;zerinde &ccedil;alışıp &ccedil;abalama ve başarı hakkında &ccedil;ok derin i&ccedil;eriğe sahip şu şiir dikkatimi &ccedil;ekti:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ta resed detstet be hud, şu karger</strong></p>\n\n<p>\n	<strong>&Ccedil;un futi ze kar hahiy zed be ser</strong></p>\n\n<p>\n	<strong><em>Elinin yetiştiği kadar &ccedil;alışan olmalısın</em></strong></p>\n\n<p>\n	<strong><em>&Ccedil;&uuml;nk&uuml; işten d&uuml;şt&uuml;ğ&uuml;nde başına vuracaksın</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Uuml;stad Muhammed Taki Caferi&rsquo;nin dopdolu yaşamında eğitici ve tatlı hatırası olan bu şiirin hik&acirc;yesini naklederken, emaneti korumak amacı ile onu, &uuml;stadın yazısından naklediyorum:</p>\n\n<p>\n	&ldquo;Maddiyattan &ccedil;ok uzak, b&uuml;y&uuml;k hekim ve arif &uuml;stat rahmetli Şeyh Murtaza Talagani&rsquo;nin (Allah&rsquo;ın rahmeti &uuml;zerine olsun) bilgilerinden -Necef-i Eşref İlim Havzası&rsquo;nda- Allah&rsquo;ın izniyle bir bu&ccedil;uk yıl yararlandım. Ebedi yolculuğuna iki g&uuml;n kalmıştı; her zamanki gibi onun huzurundaydım. Selam verip oturduğumda &ldquo;Ne i&ccedil;in geldin efendi?&rdquo; diye buyurdular. Ben de &ldquo;Ders buyurmanız i&ccedil;in geldim&rdquo; dedim. Bunun &uuml;zerine Şeyh: &ldquo;Kalk canım efendim, git; ders bitti&rdquo; buyurdular.</p>\n\n<p>\n	O g&uuml;n Muharrem ayından iki g&uuml;n &ouml;nceydi; ben, kendi kendime, &uuml;stat Muharrem ayına girdiğimizi sandı herhalde, diye d&uuml;ş&uuml;nd&uuml;m. &Ccedil;&uuml;nk&uuml; Necef İlim Havzası&rsquo;nın dersleri, şehitlerin efendisi İmam H&uuml;seyin&rsquo;e (Allah&rsquo;ın selamı &uuml;zerine olsun) saygı ve matemi i&ccedil;in on d&ouml;rt g&uuml;n tatil olurdu.</p>\n\n<p>\n	&Uuml;stada: &ldquo;Muharrem ayına hen&uuml;z iki g&uuml;n var, dersler devam etmekte&rdquo; dedim. &Uuml;stadın halinde en ufak bir halsizlik, hastalık belirtisi yoktu. &Ouml;mr&uuml;n&uuml;n sonuna kadar ders verdiği -Rahmetli Ayetullah Uzma Seyyid Muhammed K&acirc;zım Yezdi- medresesi talebelerinin hepsi, şeyhi tamamen sağlıklı olarak biliyorlardı. Şeyh ş&ouml;yle cevap verdi: &ldquo;Canım efendim, sana diyorum ki; ders bitti, ben de yolcuyum.</p>\n\n<p>\n	<em>&ldquo;Talagan merkebi gitti, palanı kaldı; ruh gitti, ceset kaldı!&rdquo; </em></p>\n\n<p>\n	Bu s&ouml;z&uuml; s&ouml;yler s&ouml;ylemez hemen ardından &ldquo;La ilahe illallah&rdquo; dedi. Bu hal i&ccedil;erisinde g&ouml;zlerinden yaşlar s&uuml;z&uuml;lmeye başladı. Ben bu durum karşısında şeyhin ebedi yolculuğun başlangıcından haber verdiğini anladım. Oysa onda hi&ccedil;bir hastalık belirtisi g&ouml;r&uuml;lm&uuml;yor ve aynı zamanda sohbet ediş tarzı, bedeni hareketleri, bakışları tabii hal dışında bir g&ouml;r&uuml;n&uuml;m sergilemiyordu.</p>\n\n<p>\n	&Uuml;stada: &ldquo;O halde bir şey (nasihat) buyurun da &ouml;yle gideyim&rdquo; dedim.</p>\n\n<p>\n	Ş&ouml;yle buyurdular: &ldquo;Canım efendim, anladınsa işit o halde:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Ta resed detstet be hud şu karger</em></p>\n\n<p>\n	<em>&Ccedil;un futi ze kar hahiy zed be ser</em></p>\n\n<p>\n	<strong><em>Elinin yetiştiği kadar &ccedil;alışan olmalısın</em></strong></p>\n\n<p>\n	<strong><em>&Ccedil;&uuml;nk&uuml; işten d&uuml;şt&uuml;ğ&uuml;nde başına vuracaksın</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bir defa daha &ldquo;La ilahe illallah&rdquo; kelimesini s&ouml;yledi ve g&ouml;zlerinden s&uuml;z&uuml;len yaşlar, yanaklarını ve sakalını ıslattı...</p>\n\n<p>\n	O g&uuml;nden iki g&uuml;n sonra Muharrem ayının biriydi. Bizler rahmetli Sadr İsfahani Medresesi&rsquo;nde şehitlerin efendisi İmam H&uuml;seyin&rsquo;in (Allah&rsquo;ın selamı ona olsun) şehadet merasimi i&ccedil;in d&uuml;zenlenen matem toplantısında hazır bulunmaktaydık; Necef&rsquo;in en zahit vaizlerinden rahmetli Şeyh Muhammed Ali Horasani i&ccedil;eri girdi, sandalyeye oturdu. Daha sonra Allah&rsquo;a hamt ve sena, Muhammed ve &Acirc;l-i Muhammed&rsquo;e (Allah&rsquo;ın selamı onların &uuml;zerine olsun) selamdan sonra &ldquo;İnna lillah ve inna ileyhi raciun&rdquo; (Bizler Allah&rsquo;tanız ve Allah&rsquo;a d&ouml;n&uuml;c&uuml;leriz) ayetini okuyarak: &ldquo;Şeyh Murtaza Talagani&#39;nin d&uuml;nyadan g&ouml;&ccedil;t&uuml; haberini verdi!&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Başarıda &ccedil;alışıp &ccedil;abalamanın rol&uuml; &ouml;yle ki, hatta y&uuml;ce Allah&rsquo;tan başarıyı istemek ve dua eğer &ccedil;abasız olursa, sadece mahsuls&uuml;z değil aynı zamanda İmam Ali Rıza&rsquo;nın (Allah&rsquo;ın selamı &uuml;zerine olsun) buyurduğu gibi, kendini rezil etmektir!</p>\n\n<p>\n	&ldquo;Her kim Allah&rsquo;tan başarı ister ama &ccedil;aba g&ouml;stermezse, kendisini maskara etmiştir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	B&ouml;yle bir kimse, tohum ekmeden dua ederek iyi mahsul bekleyene benzer. B&ouml;yle bir durumda dua etmek, m&uuml;stehap olmadığı gibi komikliktir.</p>\n\n<h2>\n	Gevşeklik, Tembellik Hedefe Yetişmenin Afeti</h2>\n\n<p>\n	Gevşeklik ve tembellik; hedefe yetişmenin, zaferin afeti, başarısızlığın en esaslı k&ouml;klerindendir. Bu &ccedil;ok değerli hikmeti, İslam &ouml;nderleri ş&ouml;yle buyurmuşlardır:</p>\n\n<p>\n	İmam Ali (Allah&rsquo;ın selamı ona olsun) buyuruyor:</p>\n\n<p>\n	&ldquo;Tembellik zaferin afetidir.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	&ldquo;Tembelliğe tutulan kimse, arzusuna yetişemez.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	&ldquo;Kolaycılık ve tembellik mutluluğa ulaşmaya pek uzaktır.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (Allah&rsquo;ın selamı &uuml;zerine olsun) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Tembellik ve acizlikten &ccedil;ekinin, bunun ikisi, k&ouml;t&uuml; şeylerin anahtarıdır.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	İslam &ouml;nderleri tembelliği, insanın d&uuml;nya yaşamı ve ahireti i&ccedil;in &ccedil;ok zararlı, &ccedil;ok tehlikeli olarak kabul etmektedirler. Aynı zamanda da gevşeklik ve tembelliğin d&uuml;nyevi ve maddi işlerde beğenilir şeyler olmadığını ısrarla belirtmişlerdir. Yaşamlarının maddi temini yolunda gevşeklik g&ouml;steren kimseler, manevi yaşamı ve uhrevi d&uuml;nyasının temininde daha &ccedil;ok acizdirler.</p>\n\n<p>\n	İmam Muhammed B&acirc;kır (Allah&rsquo;ın selamı ona olsun) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Gevşeklik din ve d&uuml;nya i&ccedil;in ziyan vericidir.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	İmam Musa K&acirc;zım (Allah&rsquo;ın selamı ona olsun):</p>\n\n<p>\n	&ldquo;Babam &ccedil;ocuklarından birine nasihat ederken ş&ouml;yle buyurdu: &ldquo;Tembellik ve acizlikten &ccedil;ekinin. Bunun ikisi, sizin d&uuml;nya ve ahiretinizden yararlanmanıza mani olur.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> buyurmuştur.</p>\n\n<p>\n	İmam B&acirc;kır (Allah&rsquo;ın selamı ona olsun) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;D&uuml;nya işlerinde gevşek olan kimseyi sevmem. D&uuml;nya ile ilgili işlerinde gevşeklik g&ouml;steren kimse, ahiret işleriyle ilgili işlerde daha da gevşektir.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	İmam Ali (Allah&rsquo;ın selamı ona olsun), hayatta maddi yoksulluk ve başarısızlığın tembellik ve acizlik sonucu meydana geldiğini bildirmiştir.</p>\n\n<p>\n	&ldquo;(Var olan) şeyler birleştiğinde tembellik ile acizlikte birleşti. Neticede ise, fakirlik meydana geldi.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	İnsanın maddi ve manevi yaşamı i&ccedil;in afet olan tembellik &ouml;yle bir haddedir ki, İslam Peygamberi (Allah&rsquo;ın selamı ona ve &Acirc;l&rsquo;ine olsun) her g&uuml;n sabah namazından sonra bu afetten Allah&rsquo;a sığınarak ş&ouml;yle yakarmıştır:</p>\n\n<p>\n	&ldquo;Rabbim! Gamdan, gussadan, acizlikten, tembellikten sana sığınıyorum!&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h2>\n	Tembelliğin G&ouml;stergesi</h2>\n\n<p>\n	Bu a&ccedil;ıklamalardan sonra her kim yaşamında başarılı olmak isterse, ilk &ouml;nce, yaşamında tembelliğin nedenlerini bulmalı, sonra da başarısızlık ve mağlubiyetin nedeni olan bu afeti tedavi etmelidir. Bu durumda bir soru ile karşılaşmaktayız: Tembelliğin nedeni nedir ve aciz, başarısız insanları nasıl tanıyabiliriz?</p>\n\n<p>\n	Bu sorunun cevabını İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) ş&ouml;yle buyurmakta:</p>\n\n<p>\n	&ldquo;İşi ertelemek, tembelliğin g&ouml;stergesidir.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Ayrı bir deyişle; işte d&uuml;zensizlik tembelliğin g&ouml;stergesidir. G&ouml;revini belirli zamanında yerine getirmeyip erteleyen, vazifesini geciktiren kimse tembellik hastalığına tutulmuştur. Bu hastalık ilerlemeden bir an &ouml;nce tedavi edilmeli, yaşamda başarısız olmanın &ouml;n&uuml; alınmalıdır.</p>\n\n<p>\n	O halde, tembellik hastalığının dermanı nedir?</p>\n\n<h2>\n	Tembelliğin Dermanı</h2>\n\n<p>\n	Tembellik ve gevşeklikle m&uuml;cadelenin ilacı, azim ve iradedir. İnsan bu ila&ccedil;la &ccedil;abanın afetini etkisiz hale getirir; yaşamda başarılı olmanın ilk temel direğini sağlam bir şekilde kurar. İmam Ali (Allah&rsquo;ın selamı ona olsun) tembellikle savaşta etkili ila&ccedil; olan azim hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Tembellik karşısında azim ile y&uuml;r&uuml;y&uuml;n.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	İnsan her &ouml;l&ccedil;&uuml;de, hedefine yetişme yolunda daha kararlı, iradeli, azimli olursa, &ccedil;aba, direnci de kat-kat artmış olur; İmam Sadık&rsquo;ın (Allah&rsquo;ın selamı &uuml;zerine olsun) buyurduğu gibi azim ve irade kudreti, cismi g&uuml;c&uuml;n&uuml;n acizliğini telafi eder.</p>\n\n<p>\n	&ldquo;Niyetin g&uuml;&ccedil;l&uuml; olduğunda beden aciz olmaz.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) insan rızkının, niyet ve kararlılık &ouml;l&ccedil;&uuml;s&uuml; esasına bağlı olduğunu vurgulamış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İnsan rızkı, niyeti &ouml;l&ccedil;&uuml;s&uuml;ndedir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	İnsanın kararlılığı, kuvvetini artırır ve bu da onun &ccedil;aba ve direncinin artmasına sebep olur. Aynı &ouml;l&ccedil;&uuml;de maddi-manevi yaşamında da, rızkı ve başarısı artmış olur.</p>\n\n<p>\n	Burada şu soru ile karşılaşmak m&uuml;mk&uuml;nd&uuml;r. İnsan irade ve niyetini nasıl g&uuml;&ccedil;lendirebilir ve nasıl isabetli kararlar alabilir?</p>\n\n<p>\n	Bu soruya ger&ccedil;ekten geniş&ccedil;e cevap vermek gerekir ama bu makalede kısa ve yararlı olacağını umduğumuz bir cevap ile yetineceğiz.</p>\n\n<p>\n	İrade gevşekliğinin zararları ve &ccedil;alışıp &ccedil;abalamanın yapıcı bereketlerini d&uuml;ş&uuml;n&uuml;p g&ouml;z &ouml;n&uuml;nde bulundurmak, tembel kimselerle kaynaşmaktan &ccedil;ekinmek ve iradeli, &ccedil;alışkan insanlarla oturup kalkmak, hepsinden &ouml;nemlisi iradenin g&uuml;&ccedil;lenmesi i&ccedil;in araştırma yapmak ve dua, insanda &ccedil;alışıp &ccedil;abalama duyarlılığını g&uuml;&ccedil;l&uuml; kılar. İlk adım i&ccedil;in ise dakik, ciddi bir program ve programın ger&ccedil;ekleşmesinde d&uuml;zenli olmayı gen&ccedil;lere tavsiye ediyoruz.</p>\n\n<p>\n	Eğer gen&ccedil;lik, gece ve g&uuml;nd&uuml;z&uuml; i&ccedil;in İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) buyurduğu &uuml;zere d&uuml;zg&uuml;n bir program hazırlar ve aynı zamanda da &ccedil;aba sarf eder, her programı kendi vaktinde ger&ccedil;ekleştirirse, yaşamdaki başarının ilk temeli kendisini g&ouml;sterecektir. &ldquo;G&uuml;nl&uuml;k işlerinizi g&uuml;n&uuml; g&uuml;n&uuml;ne ger&ccedil;ekleştirin. &Ccedil;&uuml;nk&uuml; her g&uuml;n&uuml;n kendine &ouml;zg&uuml; işleri olacaktır.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a>&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			1 - İbn-i Ebi&rsquo;l-Hadid, <em>Nehc&rsquo;&uuml;l-Belağa Şerhi;</em> c.20, s.274, Hutbe: 169</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Ankebut/69.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Misbah&rsquo;ul-Munir; s.112.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Necm/39.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Kenz&rsquo;ul-Fevaid; c.1, s.139.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Gurer&rsquo;ul-Hikem: Hadis: 8058.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - a.g.e; Hadis: 6715.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - a.g.e; Hadis: 8785.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - a.g.e; Hadis: 8490.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - a.g.e; Hadis: 9160.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - a.g.e; Hadis: 6629.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - a.g.e; Hadis: 2258.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - a.g.e; Hadis: 9530.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nehc&rsquo;&uuml;l-Belağa Tefsir ve Terc&uuml;mesi&rsquo;nden &ouml;zetle, c.13, s.247, Hutbe: 249</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Bihar&rsquo;ul-Envar; c.78, s.356</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Gurer&rsquo;ul-Hikem; Hadis: 3968</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - a.g.e; Hadis: 10028</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - a.g.e; Hadis: 7907</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Tuhef&rsquo;ul-Ukul; s.295</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Bihar&rsquo;ul-Envar: c.78, s.180; Tuhef&rsquo;ul-Ukul; s. 219</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Usul-u K&acirc;fi; c.5, s.85, Hadis: 2</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - a.g.e; c.5, s.85, Hadis: 4</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - a.g.e; c.5, s.86, Hadis: 8</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Men la Yehzur&rsquo;ul-Fakih; c.1, s.335, Hadis: 981</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Gurer&rsquo;ul-Hikem; Hadis: 4471</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - a.g.e; Hadis: 5427</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Men la Yezhur&rsquo;ul-Fakih; c.4, s.400, Hadis: 5859</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Gurer&rsquo;ul-Hikem; Hadis: 5427.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Nehc&rsquo;&uuml;l-Belağa; Mektup: 53.</p>\n	</div>\n</div>','Başarının Sırrı','','publish','closed','open','','basarinin-sirri','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3253',0,'post','',0),(3254,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p align=\"right\">\n	<strong>&Uuml;stat Hasan Hasanzade Amuli/Ehli Beyt &Ouml;ğretisi 2</strong></p>\n\n<p>\n	Bizleri hanedanların en iyisi olan Peygamber (s. a. a)&#39;in hanedanına hidayet eden Allah&#39;a hamt olsun. Bu ha&shy;nedanın ilki Peygamber (s. a. a) sonuncusu ise vahiy haznedarı ve gaybın kilidi H&uuml;ccet İbn-i Hasan, Al-i Muhammed&#39;in Kaim&#39;i Hz. Mehdi (a.s)&rsquo;dır.</p>\n\n<p>\n	Rezzak olan Allah, bizlere doğru ve her t&uuml;rl&uuml; hatadan uzak olarak konuşan kimsenin (Hz. Ali&#39;nin) s&ouml;z deryasına dalmayı nasip etti. Nitekim Hz. Ali (a.s) ş&ouml;yle buyurmuştur: <em>&quot;Biz s&ouml;z&uuml;n emirleriyiz, s&ouml;z&uuml;n k&ouml;kleri bizde yerleşmiş</em>,<em> dalları bizden sar&shy;kmıştır.&quot;</em> Hz. Ali (a.s)&#39;ın birer inci olan s&ouml;zlerini beş cilt ha&shy;linde d&uuml;zenleyip bir araya topladık ve adını da &quot;Tekmilet-&uuml; Minhaci&#39;l Beraa fi- Şerh-i Nehc&#39;il Belağa&rdquo; koyduk. Şimdiye kadar bir&nbsp; defadan fazla basılmıştır. Bu kitapta &ouml;nemli olan husus da Nehc&#39;ul Belağa&#39;nın i&ccedil;eriğini ve kaynaklarını rivai kitaplardan ve Seyyid Razi&#39;nin Nehc&#39;ul Belağa kitabından &ccedil;ok &ouml;nceleri yazılmış eserlerden &ccedil;ıka&shy;rılmış olmasıdır. Bu kaynakların başlıca &ouml;nemli olanları şunlardır:</p>\n\n<p>\n	1- (Şeyh&#39;ut Taife Tusi&#39;nin iki g&ouml;&shy;r&uuml;ş&uuml;nden biri&nbsp; esasınca) H. 328 yılında Neccaşi&#39;nin dediği esasınca da 329 yılında) vefat eden H&uuml;ccet&#39;ul İslam Kuleyni; <em>Kitab-i Cami-i Kafi.</em></p>\n\n<p>\n	2- H. 285 yılında vefat eden&nbsp; Ebi Osman &Ouml;mer b.&nbsp; Bahrul Cahiz&#39;in <em>el-Beyan ve&#39;t-Tebyin</em>&nbsp; adlı eseri.</p>\n\n<p>\n	3- M&uuml;berret diye meşhur olan ve H. 285 yılında vefat eden Ebil Abbas Muhammed b. Yezid&#39;in <em>el-Kamil</em> adlı eseri.</p>\n\n<p>\n	4- Muhaddis Kumi&#39;nin, el-K&uuml;nye ve&#39;l Elkab kitabında yazdığı esasınca h. 246 yılında (başka bir g&ouml;r&uuml;ş&uuml; g&ouml;re de H. 292 yılında) vefat eden&nbsp; Ahmed bin Ebi Yakub el-Katip&#39;in, <em>Tarih-i Yakubi</em> diye meşhur olan kitabı.</p>\n\n<p>\n	5- H. 310 yılında vefat eden Cafer Muhammed bin Cerir et-Taberi el-Amuli&#39;nin <em>Tarih-i Taberi</em> diye meşhur olan <em>Tarih&#39;ul Umem ve&#39;l-Mul&uuml;k</em> adlı eseri.</p>\n\n<p>\n	6- Şeyh-i Ekdem Ebu&#39;l-Fazl Nasr bin Mezahin el Munekkeri et-Temyini el-Kufi&#39;nin <em>Kitab-u Siffin</em> adlı eseri. Şeyh-i Ekdem kadim ravilerdendir, hatta Tabiin&#39;den sayılmıştır. İmam (Bakır&#39;ul Ulum)&nbsp; Muhammed b. Ali b. H&uuml;seyin (a.s)&#39;ın &ccedil;ağdaşıdır ve hatta&nbsp; ondan rivayet eden şahsiyetle&shy;rden biri sayılmıştır. Ravendi&#39;nin Haraic adlı ki&shy;tabında yer aldığı esasınca İmam Ali b. Musa Rıza (a.s) zamanında yaşamıştır. H. 212 yılında da vefat etmiş&shy;tir.</p>\n\n<p>\n	7- H. 413 yılında vefat eden Şeyh Mufid&#39;in kitapları, &ouml;zellikle de kitaplarında H. 297 yılında vefat eden meşhur tarih&ccedil;i Muhammed b. &Ouml;mer b. Vakid Vakidi&#39;ye isnad ederek naklettikleri.</p>\n\n<p>\n	8- H. 346 yılında vefat eden Abdullah b. M&uuml;slim b. Kuteybe ed-Dinveri&#39;nin Tarih&#39;ul-Hulefa diye meşhur olan el-İmame ve&#39;s-Siyase adlı kitabı</p>\n\n<p>\n	9- H. 346 yılında vefat eden Ebi&#39;l-Hasan Ali b. H&uuml;seyin b. Ali el-Mesudi&#39;nin yazdığı Muruc&#39;uz-Zeheb ve Meadin&#39;il-Cevher fi&#39;t-Tarih adlı eseri.</p>\n\n<p>\n	10- H. 381 yılında vefat eden ve Şeyh Seduk diye meşhur olan Ebi Cafer Muhammed b. Ali b. H&uuml;seyin b. Babeveyh Kummi&#39;nin kitapları</p>\n\n<p>\n	11- H. 283 yılında vefat eden Ebi İshak İbrahim b. Muhammed b. Said es-Sakafi el-Kufi Isfahani&#39;inin el-Garat adlı kitabı.</p>\n\n<p>\n	Bundan başka Nehc&#39;ul Belağa&#39;yı telif eden ve&nbsp; 406 yılında vefat eden Seyyid Razi&#39;den &ccedil;ok &ouml;nceleri&nbsp; ya&shy;şamış olan bir &ccedil;ok bilginlerin g&uuml;venilir kitaplarını saymak m&uuml;mk&uuml;nd&uuml;r. Bunların sayısı ise iki y&uuml;z&uuml; bulmakta&shy;dır.</p>\n\n<p>\n	Bu d&uuml;şmanların yukarıda saydığımız kaynakları inşaallah Nehc&#39;ul Belağa&#39;nın senetlerini naklettiğimizde zikredece&shy;ğimiz sadece &ouml;rnek kaynaklardır. Bizi bu işe sevkeden en &ouml;nemli etken, ge&ccedil;miş ve &ccedil;ağdaş bazı d&uuml;şmanların, bu ko&shy;nudaki boş kınamaları ve yergileridir. İttifak ederek Nehc&#39;ul Belağa&#39;nın Hz. Ali (a.s)&#39;ın s&ouml;z&uuml; olmadığını, Seyyid Razi veya kardeşi Murtaza&#39;nın uydurup, Hz. Ali&#39;ye isnat edildiğini iddia ediyorlar.</p>\n\n<p>\n	Şehit Kadı Nurullah, Mecalis&#39;ul M&uuml;minin kitabında Nehc&#39;ul Belağa&#39;nın m&uuml;ellifi Seyyid Razi&#39;nin kardeşi olan Alemul H&uuml;da Şerif Murtaza&#39;nın Biyografisini yazarken Tarih-i Yafii&#39;nin ş&ouml;yle dediğini naklediyor: &quot;İnsanlar Nehc&#39;ul Belağa kitabının Ali bin Ebi Talib (a.s)&#39;ın eseri olup ol&shy;madığı hususunda ihtilaf etmişlerdir. Nehc&#39;ul Belağa&#39;yı Seyyid Murtaza&#39;nın mı yoksa kardeşi Seyyid Razi&#39;nin mi topladığı hususunda farklı g&ouml;r&uuml;şler beyan etmişlerdir. Hatta Nehc&#39;ul Belağa&#39;nın Ali b. Ebi Talib&#39;in s&ouml;zleri ol&shy;madığını, onlardan birinin uydurup, Hz. Ali (a.s)&#39;a isnat et&shy;tiği s&ouml;ylenmiştir.&quot;</p>\n\n<p>\n	Bizce Yafii bu eleştiriyi İbn-i Hallakan&#39;ın Vefiyat&#39;il A&#39;yan kitabından almış ve aynısını tarihinde nakletmiştir. Dolayısıyla Kazi Nurullah&rsquo;ın da dediği gibi, o bunu s&ouml;yleyen tek kişidir.&nbsp; Yafii 768 yılında &ouml;lm&uuml;ş, İbn-i Hallakan ise 681 yılında &ouml;lm&uuml;şt&uuml;r. İbn-i Hallakan insanların Nehc&#39;ul Belağa&#39;nın Hz. Ali (a.s)&#39;a ait olduğu hususunda ihtilaf ettiğini beyan ettikten sonra ş&ouml;yle de&shy;miştir: Nehc&#39;ul Belağa Hz. Ali&#39;nin s&ouml;zleri değildir, onu toplayan ve Hz. Ali&#39;ye isnat eden kimse uydurmuştur.</p>\n\n<p>\n	Dolayısıyla Yafii ile İbn-i Hallakan arasındaki fark şu&shy;dur: Yafii&#39;ye g&ouml;re Nehc&#39;ul Belağa&#39;yı uyduran Alem&#39;ul Huda veya kardeşi Razi&#39;dir. Ama Kadı İbn-i Hallakan&#39;ın Vefiyyat&#39;il Ayan kitabında beyan ettiğine g&ouml;re başka biri de olabilir.</p>\n\n<p>\n	Ayrıca, bu ş&uuml;phe Yafii&#39;nin dediği gibi t&uuml;m insanların ih&shy;tilaf ettiği husus değildir. Sadece rivai kitapları ve eski eserleri incelememiş olan k&uuml;stah ve inat&ccedil;ı bir kişiye aittir.</p>\n\n<p>\n	Alim, bilgin ve araştırmacı bir insan s&ouml;zleri, Allah&#39;ın s&ouml;z&uuml;n&uuml;n altında, insanların s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;nde olan bir in&shy;sanın s&ouml;zlerini sıradan bir insanın s&ouml;zleriyle asla eşit tu&shy;tamaz, &ouml;yle ki bu iki s&ouml;z&uuml; mukayese edecek olursak siyahı beyaz ile mukayese etmiş oluruz. İnsanlar ne kadar g&uuml;&ccedil;l&uuml; beyan g&uuml;c&uuml;ne sahip olsalar bile Hz. Ali (a.s)&#39;ın hutbelerinden birini -hem lafız hem de muhteva a&ccedil;ısın&shy;dan- s&ouml;ylemekten acizdirler. Hatta parmaklar ile g&ouml;sterilen ve meclislerde &ouml;vg&uuml; ile anılan &uuml;nl&uuml; hatipler bile hepsi onun &ouml;ğrencileri sayılmakta ve hepsi de ondan istifade et&shy;mişlerdir. Yazıları, mektupları, hutbeleri ve hikmetli s&ouml;zleri karşısında akıllar hayrete d&uuml;şm&uuml;şt&uuml;r. &Ouml;zellikle onun kelamından başka hi&ccedil;bir kelamın marifetinin y&uuml;celiklerine ulaşamadığı Allah&#39;ın tevhidi ile ilgili s&ouml;zleri karşısında t&uuml;m fikir ehli boyun eymiştir. <strong>&quot;Allah muhlis kullar&shy;dan başkalarının vasıflandırmasından m&uuml;nezzehtir.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<p>\n	İbn-i Hallikan Vefiyyat&#39;il-A&#39;yan kitabında Abdulhamid hakkında ş&ouml;yle demektedir: &quot;Ebu Galib Abdulhamid b. Yahya b Said el-Katip adlı kimse belagat sahibi meşhur birisidir. Bu şahıs Beni &Uuml;meyye melikleri&shy;nin sonuncusu olan Mervan b. Hakem&#39;in katibiydi. Belagat ilminde adeta bir Darb-ı Mesel haline gelmiş ve ş&ouml;yle demiştir: &quot;Mektup ve telif sanatı Abdulhamid ile başlamış ve İbnulamid ile bitmiştir.&quot; O yazma, edep ve ilim husu&shy;sunda herkesin imamıydı. Yazarlar ondan istifade ediyor, herkes onun yolunu takip ediyor ve eserlerine uyuyordu. Yazı yazma yolunu kolaylaştıran odur. Yazdığı mektup ve yazılar bin sayfayı ge&ccedil;mektedir. Uzun mektuplar yazan ve kitabın fasılalarında &ouml;vg&uuml;ler kullanan ilk kimse odur. İnsanlar bunu ondan sonra kullanmaya başlamışlardır.&quot;</p>\n\n<p>\n	İşte bu Abdulhamid Nehc&#39;&uuml;l-Belağa hakkında ş&ouml;yle demiştir: &quot;&Ouml;n sa&ccedil;ları d&ouml;k&uuml;lm&uuml;ş&uuml;n (Hz. Ali&#39;yi kastetmek&shy;tedir.) yetmiş hutbesini ezberleyince zihnim a&ccedil;ıldık&ccedil;a a&ccedil;ıldı.&quot;</p>\n\n<p>\n	Bununla birlikte İbn-i Hallakan Menamiyye Hutbesinin sahibi olan İbn-i Nubate hakkında Vefiyyat&#39;il-A&#39;yan kitabında ş&ouml;yle demektedir: &quot;Ebu Yahya Abdurrahim b. Muhammed b. İsmail b. Nubate meşhur hutbelerin sahi&shy;bidir. Edebiyat ilminde ger&ccedil;ekten İmam sayılmaktadır. Saadet ve mutlulukla ilgili hutbeleri onun derin ilmini ve zevkini g&ouml;stermektedir.&quot;</p>\n\n<p>\n	İbn-i Hallikan da bu Menamiye Hutbesinin yazarı İbn-i Nubate hakkında ş&ouml;yle demekte&shy;dir: İbn-i Nubate Edebiyat ilimlerinde imam idi. &Ccedil;ok ve meşhur kimsenin s&ouml;yleyemediği hutbelerin ona ait olduğu icma konusudur.&nbsp; İbn-i Hallikan&rsquo;ın nakline g&ouml;re İbn-i Nubate Hz. Ali (a.s)&rsquo;ın hutbeleri hakkında ş&ouml;yle s&ouml;ylemiştir: &quot;Ben onun hutbelerden infak edildiğinde dahi sadece genişliği ve &ccedil;okluğu artan hazineler ezberledim. Yine Ali b. Ebi Talib&#39;in &ouml;ğ&uuml;tlerinden y&uuml;z b&ouml;l&uuml;m ezberledim.&quot; İbn-i Nubate H. 394 yılında &ouml;lm&uuml;şt&uuml;r ve Seyyid Razi&#39;nin &uuml;statlarından biridir.</p>\n\n<p>\n	Aynı zamanda Cahiz diye meşhur olan Ebu Osman Amr b. Bahr b. Mehbub el-Kenani el-Leysi el-Basri de meşhur bir alimdir. Bir &ccedil;ok dalda eserleri vardır. İbn-i Hallakan Vefiyyat&#39;il-A&#39;yan kitabında ondan s&ouml;z etmiştir. Bu ma&shy;kalede de daha &ouml;nceden adından s&ouml;z edilmişti. Eserlerinden biri el-Beyan ve&#39;t-Tibyan kitabıdır. Bu kitap edebiyat ki&shy;taplarının en &ouml;nemlisi sayılan d&ouml;rt kitaptan biridir. Diğer &uuml;&ccedil; kitap ise şunlardır: el-Kali&#39;nin el-Emali kitabı, İbn-i Kuteybe Dinveri&#39;nin Edeb&#39;ul-Katip kitabı ve M&uuml;berred&#39;in el-Kamil kitabı... Cahiz adıyla meşhur olan el-Beyan ve&#39;t-Tibyan adlı kitabının yazarı ş&ouml;yle demiştir: &quot;Ali (a.s) ş&ouml;yle buyurmuştur: Her insanın değeri iyice yapabildiği iştir.&quot; Hz Ali&nbsp; (a.s)&#39;ın hi&ccedil; bir s&ouml;z&uuml;n&uuml; dikkate almadan, sadece bu kısa s&ouml;z&uuml;n&uuml; dikkate almamız bizim i&ccedil;in yeterlidir. İnsanı hedefe ulaştırmada yeterlilikten de &uuml;st&uuml;n bir ma&shy;kamdadır. Azı seni &ccedil;okluğundan m&uuml;stağni kılan manası lafzının zahirinde olan en g&uuml;zel s&ouml;zd&uuml;r. Allah-u Teala ona azametini giydirmiş, sahibinin takvası ve iyi niyeti sebe&shy;biyle hikmet nuruna boğmuştur.</p>\n\n<p>\n	Cahiz&#39;in eserlerinden biride Hz. Ali (a.s)&#39;ın y&uuml;z s&ouml;&shy;z&uuml;n&uuml; bir araya getirdiği risalesidir. Muhammed Reşid Vetvat bu risaleyi Fars&ccedil;a&rsquo;ya &ccedil;evirmiş ve &quot;Ali bin Ebi Talib (a.s)&#39;ın s&ouml;zleri; talep edenlerin matlubu&quot; diye ad&shy;landırmıştır. Evet bu Cahiz Hz. Ali (a.s)&#39;ın s&ouml;zleri hak&shy;kında ne kadar g&uuml;zel s&ouml;ylemiştir: &quot;Bu s&ouml;zlerden her bir kelime Arapların en g&uuml;zel s&ouml;zlerinden binine değer.&quot;</p>\n\n<p>\n	Hicri 346 yılında &ouml;len Ebul Hasan Ali b. H&uuml;seyin b. Ali el-Mes&#39;udi de Seyyid Razi&#39;nin doğumundan yakla&shy;şık 13 yıl &ouml;nce vefat etmiştir. Zira Seyyid Razi 359 yı&shy;lında doğmuştur. İşte bu Mes&#39;udi Muruc&#39;uz-Zeheb adlı kitabında ş&ouml;yle demektedir: &quot;İnsanlar Hz. Ali (a.s)&#39;ın 480 k&uuml;sur hutbesini ezberlemiştir. Hz. Ali bu hutbeleri dur durak demeden irad etmiş, insanlar da s&ouml;yleyerek ve amel ederek birbirlerine aktarmışlardır.</p>\n\n<p>\n	İlgin&ccedil; olanı da şu ki Seyyid Razi Mes&#39;udi&#39;ye yakın bir zamanda yaşadığı halde Nehc&#39;&uuml;l-Belağa&#39;da, Muruc&#39;uz-Zeheb yazarının yarısı kadar, hatta daha az bir miktarda hutbe toplayabilmiştir. Benimle Nehc&#39;&uuml;l-Belağa&#39;nın m&uuml;stedrekinden topladıklarım onun dediği sayıya denk d&uuml;şmektedir. İnşaallah Nehc&#39;&uuml;l-Belağa&#39;da olanların kaynağını zikrettikten sonra onların da kaynağına işaret edeceğim ve hepsini zikredeceğim.</p>\n\n<p>\n	Ama bazı muhalifler Seyyid Razi&#39;ye iftira ederek Nehc&#39;&uuml;l-Belağa&#39;nın &uuml;&ccedil;&uuml;nc&uuml; hutbesi olan ve S&uuml;nn&icirc; Şi&icirc; fır&shy;kaların bir &ccedil;ok yolla rivayet ettikleri şıkşıkiye hutbesini onun uydurduğunu, Ali (a.s)&#39;a isnad ettiğini ve Nehc&#39;&uuml;l-Belağa&#39;nın hutbeleri arasına kattığını s&ouml;yl&uuml;yorlar. Musaddık b. Şebib ile şeyhi İbn-i Haşşab arasında bu ko&shy;nuda ge&ccedil;enler meşhurdur. İbn-i Ebi&#39;l-Hadid ve Behrani de bunu nakl etmişlerdir. İbn-i Ebil Hadid bunu şerhinin sonunda Behrani ise evvelinde nakl etmiştir. İbn-i Cumhur el-İhsai de el-M&uuml;celli adlı kitabında zikr etmiştir. Daha &ouml;nce dediğimiz gibi bu hutbe Şi&icirc; ve S&uuml;nn&icirc; raviler tarafından bir &ccedil;ok yolla nakl edilmiştir. Bu hususta Bihar&#39;ul Envar, 8. cilde m&uuml;ra&shy;caat edebilirsiniz.</p>\n\n<p>\n	Kadı İbn-i Hallakan&#39;ın Vefiyyat&#39;ul A&#39;yan&#39;da Yafii&#39;nin ise Tarih kitabında s&ouml;z&uuml;n&uuml; ettiği insanların Nehc&#39;ul Belağa&#39;yı Seyyid Murteza veya Seyyid Razi&#39;den hangisine ait olduğu hakkında ihtilaf etmişlerdir s&ouml;z&uuml; Seyyid Razi&#39;nin Nehc&#39;ul Belağa&#39;nın &ouml;n s&ouml;z&uuml;nde s&ouml;yledikleri şu s&ouml;zler ışığında &ccedil;&uuml;&shy;r&uuml;t&uuml;lmekte, batıl olmaktadır: &quot;Ben gen&ccedil;lik yıllarımda İmamlar (a.s)&#39;ın&nbsp; &ouml;zellikleri hususunda onların s&ouml;zlerinin g&uuml;zelliğini ve cevherini i&ccedil;eren bir kitap yazmaya başladım.&quot;</p>\n\n<p>\n	Bununla birlikte 21. hutbeyi naklettikten sonra ise ş&ouml;yle demektedir: &quot;Biz el-Hesais kitabında ger&ccedil;ekten bu hutbenin y&uuml;ce değe&shy;rine işaret etmekteyiz.&quot;</p>\n\n<p>\n	Hesais&#39;ul Eimme kitabının ise Seyyid Razi&#39;nin olduğu hususunda hi&ccedil; bir ş&uuml;phe yoktur. Bu hususta yine Bihar&#39;ul Envar kitabına m&uuml;racaat edebilirsiniz. Seyyid Razi&#39;nin Hesais&#39;ul Eimme kitabının bir n&uuml;shası da Rampur el-Rizaiyye k&uuml;t&uuml;phanesinde mevcuttur. Kitabet tarihi ise Hicr&icirc; 6. asıra uzanmaktadır. Şia ve S&uuml;nn&icirc; g&uuml;venilir muhaddisler ve b&uuml;y&uuml;k tarih&ccedil;iler Nehc&#39;ul Belağa&#39;nın Ali (a.s)&#39;ın s&ouml;zleri olduğu ve Seyyid Razi&#39;nin bunları sadece bir araya getirdiği hususunda icma etmişlerdir. Bu hu&shy;susta ilmi olmayanların ortaya attıkları ş&uuml;phelere itina edilemez.</p>\n\n<p>\n	Ayrıca icazet ve isticazet şeyhlerinin senet silsilesi de Nehc&#39;ul Belağa&#39;da, Seyyid Razi&#39;ye ulaşması hi&ccedil; bir şek ve ş&uuml;pheye izin vermeyen bir tevat&uuml;r derecesine ulaşmıştır. Biz bu makamda Seyyid Razi&#39;nin n&uuml;shasıyla mukabele edilen antik ve değerli n&uuml;sha ile yetiniyoruz. Bu bir &ccedil;ok faydalı bilgileri de barındıran n&uuml;sha inat ehli kimseler i&ccedil;in kesin bir delildir. Bu n&uuml;shanın bir &ccedil;ok &ouml;zellikleri vardır, bu n&uuml;sha Kum&#39;da Seyyid Mehdi H&uuml;seyni Laciver&shy;di&#39;nin şahsi k&uuml;t&uuml;phanesinde bulunmaktadır. Seyyid Mehdi H&uuml;seyni bu konuda c&ouml;mert davranarak bu n&uuml;shadan isti&shy;fade etmemizi sağladı ve uzun bir s&uuml;re emanet vererek bizlere ger&ccedil;ekten ikramda bulundu. Bu n&uuml;shanın nefisli&shy;ğini ve kudsiyetini g&ouml;r&uuml;nce Allah&#39;ın yardımıyla bizdeki&nbsp; H. 421 yılında yazılan eski bir n&uuml;sha ile karşılaştırmaya karar verdik. Harf harf inceledik ve birinci n&uuml;shada bulunan faydalı hususları bu n&uuml;shaya da ek&shy;ledik. B&ouml;ylece Allah&#39;ın yardımıyla &ccedil;ok g&uuml;venilir bir n&uuml;sha ortaya &ccedil;ıktı. Bu n&uuml;shanın mukabelesi ilim şehri Kum&#39;da 4 Zilhicce 1385 yılı, Pazartesi gecesi sona erdi. Bu n&uuml;shanın en &ouml;nemli faydaları şunlardır: &quot;</p>\n\n<p>\n	1- Seyyid Razi Nehc&#39;ul-Belaga&#39;da en son olarak Hz. Ali&#39;nin şu s&ouml;z&uuml;n&uuml; nakletmektedir: &quot;M&uuml;min kul kardeşini kızdırınca ondan ayrılmış olur.&quot; Seyyid Razi ardından da ş&ouml;yle demektedir: &quot;Bu Hz. Ali&#39;nin s&ouml;zlerinden toplaya&shy;bildiğim se&ccedil;kin s&ouml;zlerin en sonuncusudur. Allah&#39;a, beni bu konuda başarılı kılmasından dolayı hamd-u sena ede&shy;rim.&rdquo;</p>\n\n<p>\n	Biz başta her babın sonunda kitaba beyaz sayfalar ek&shy;lemek ve b&ouml;ylece yeni bir s&ouml;z g&ouml;rd&uuml;ğ&uuml;m&uuml;zde orada yer vermek istedik. Bu konuda sadece Allah&#39;tan yardım diler ve ona dayanırız. O bize yeter ve o en iyi velidir ve bu iş Recep 400 tarihinde sona erdi. Allah&#39;ın selamı, Muhammed (s.a.a)&#39;e ve Ehl-i Beytine olsun.&quot;</p>\n\n<p>\n	Nehc&#39;&uuml;l-Belağa&#39;nın bazı n&uuml;shaları bu nurani ve faydalı bilgilerden mahrumdur. Bu y&uuml;zden Nehc&#39;&uuml;l-Belağa&#39;yı toplama hususundaki Seyyid Razi&#39;nin bu s&ouml;zlerini bir &ccedil;ok n&uuml;shada olduğu gibi bizde bu n&uuml;shaya ekledik.</p>\n\n<p>\n	2- Seyyid Mehdi H&uuml;seyni Laciverdi&#39;nin n&uuml;shası şu s&ouml;zler ile bitmektedir: Bu n&uuml;shayı Rebiulevvel 587 yı&shy;lında değerli &uuml;stadım Muhammed b. Ebi Nasr&#39;a okudum. Daha sonra Allame Seyyid Ziyauddin Alem&#39;ul-H&uuml;da&#39;ya okunan n&uuml;shayla mukayese ettim. Onda bulduğum ince n&uuml;kteleri bu n&uuml;shaya da nakl ettim. En g&uuml;zel şekilde tas&shy;hih ettim. G&ouml;z&uuml;mden ka&ccedil;an veya g&ouml;zlerimi derk etmekten aciz kaldığı hususların t&uuml;m&uuml;n&uuml; d&uuml;zelttim. Hamd Allah&#39;a mahsustur ve o bana yeter. O ne iyi bir hesaplayıcıdır.&quot;</p>\n\n<p>\n	3-Yine şu ibare yer almıştır: Seyyid Razi&#39;nin n&uuml;shasıyla mukabele işi sona erdi. Bu y&uuml;zden Allah&#39;a hamd ederiz. Peygamber (s.a.a) ve Ehl-i Beyt&#39;ine salat ve selam g&ouml;nderiniz.</p>\n\n<p>\n	Burada Seyyid&#39;den maksat İmam Seyyid Ziyauddin Alem&#39;ul-H&uuml;da&#39;dır. Seyyid ge&ccedil;mişte iyilik ve saygıyla anılmış, gelecekte de b&ouml;yle anılacaktır.</p>\n\n<p>\n	Ayrıca bu n&uuml;shada Ebi Nasr Ali b. Ebi Sad Tabib&#39;in bir şiiri de vardır O ş&ouml;yle diyor: Aciz, Allah&#39;ın affını &uuml;mit eden ve g&uuml;nahlarının b&uuml;y&uuml;kl&uuml;ğ&uuml;nden korkan bendeniz Ebi Nasr Ali b. Ebi Sad Tabib ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Nehc!ul Belağa kitabı fesahat ve belagat ehlinin &ccedil;eş&shy;mesidir.</p>\n\n<p>\n	Belagat ehlinin ve bilginlerin sığınağıdır.</p>\n\n<p>\n	Takva sahiplerinin problemlerini halledicidir.</p>\n\n<p>\n	Nehc&#39;ul Belaga&#39;nın metoduna uyanlar</p>\n\n<p>\n	İlerleyerek y&uuml;ksek makamlara ererler.</p>\n\n<p>\n	İlahi ilimden nurlar aşikar ve tecelli etmiş</p>\n\n<p>\n	G&uuml;neş ışınları gibi d&uuml;zenli yansımakta.</p>\n\n<p>\n	Ondan n&uuml;b&uuml;vvet kokusu alınmakta</p>\n\n<p>\n	İlerleme ara&ccedil;larını o hazırlar, temin eder</p>\n\n<p>\n	G&uuml;zel ve iyi hikmetler bah&ccedil;esidir.</p>\n\n<p>\n	Yakınlaşıp uzaklaşma bir nur gibidir.</p>\n\n<p>\n	Nehc&#39;&uuml;l-Belağa Allah&#39;ın halifesi ilim nurudur.</p>\n\n<p>\n	O &ouml;l&uuml;leri ve canlıları koruyandır.</p>\n\n<p>\n	B&uuml;y&uuml;k bir ağa&ccedil; gibi dal ve kolları</p>\n\n<p>\n	Bakışıyla kesinlik, ciddiyet, şeksiz hasıl olur.</p>\n\n<p>\n	Allah&#39;ın se&ccedil;kin nurudur. ilmin &ccedil;eşmesidir.</p>\n\n<p>\n	Bu nur Mekke&#39;den se&ccedil;ilmiştir.</p>\n\n<p>\n	O ilim ve hakikatin &ccedil;ocuğudur ki dalları</p>\n\n<p>\n	b&uuml;y&uuml;klere g&ouml;lge etmiştir.</p>\n\n<p>\n	O en iyi Peygamberin halifesidir.</p>\n\n<p>\n	B&uuml;t&uuml;n d&uuml;şmanlar istemese de</p>\n\n<p>\n	Allah Peygambere ve ona selam g&ouml;nderir.</p>\n\n<p>\n	Ta ki karanlıklar aydınlıklar ile yok olur gider.</p>\n\n<p>\n	Selam olsun onların evladı Seyyid Muhammed Razi&#39;ye</p>\n\n<p>\n	Fesahat ehli arasında ciddi ve ihlaslı idi.&quot;</p>\n\n<p>\n	Bu n&uuml;shada İmam İzzuddin Seyyid Murtaza b. Seyyid İmam Allame Ziyauddin Alem&#39;ul-Huda&#39;ın şiiri de yer almıştır:</p>\n\n<p>\n	&quot;Nehc&#39;&uuml;l-Belağa kitabı belagat ehli i&ccedil;in aşikardır.</p>\n\n<p>\n	S&ouml;zleri b&uuml;y&uuml;kler i&ccedil;in meşhurdur.</p>\n\n<p>\n	İlmi &ccedil;ok fazileti en &uuml;st&uuml;nd&uuml;r.</p>\n\n<p>\n	Allah&#39;ın gizli sırları onda aşikardır.</p>\n\n<p>\n	Yumuşak bir dille insanları uyarmıştır.</p>\n\n<p>\n	T&uuml;m insanlar yanlışlıklarını gidermek i&ccedil;in ona sarılır</p>\n\n<p>\n	Nehc&#39;&uuml;l-Belağa bir kuyu gibi &ccedil;ok suya sahiptir.</p>\n\n<p>\n	Ama biten kuyu sularına benzemez.</p>\n\n<p>\n	Hi&ccedil;bir &ouml;v&uuml;c&uuml; onun y&uuml;ce zirvesine ulaşamaz.&quot;</p>\n\n<p>\n	Ş&uuml;phesiz Seyyid Razi Nehc&#39;&uuml;l-Belağa&#39;da su arayan ve avu&ccedil; avu&ccedil; i&ccedil;en kimse gibi en g&uuml;zel s&ouml;zleri bir araya ge&shy;tirmiştir. Nehc&#39;&uuml;l-Belağa bir &ccedil;ok İslam &uuml;lkesinde b&uuml;y&uuml;k bir ilgi ile karşılanmış, g&ouml;n&uuml;llere taht kurmuştur. Bu naklettiğimiz &ouml;nemli faydalardan bazılarıydı.</p>\n\n<p>\n	Kendi n&uuml;shamızı da Seyyid Razi&#39;nin n&uuml;shasıyla ciddi ve dikkatli bir şekilde karşılaştırdık. Asıl n&uuml;shadaki kır&shy;mızı ve siyah yazılmış yerleri de olduğu gibi aktardık. Hamd Allah&#39;a mahsustur. Hamd olsun o Allah&#39;a ki ilham verici nimetlerin sahibidir.</p>\n\n<p>\n	Bil ki yazarlardan bir &ccedil;oğu hatta sahabe ve tabiiler bile Hz. Ali (a.s)&#39;ın hutbelerine, s&ouml;zlerine itina etmişler ve b&uuml;y&uuml;k &ouml;nem vermişlerdir.&nbsp; Değerli &uuml;stadım Mevla Ebul Hasan Şarani,&nbsp; Nehc&#39;ul Belağa şerhimize bir &ouml;ns&ouml;z olarak yazdığı Arap&ccedil;a makalesinde onlardan bazısının adını saymıştır. Ayrıca Ali bin Abdulazim Tebrizi Hiyabani de (Vekay&#39;ul Eyyam fi-Ehval-i Şehr-i Siyam) adlı kitabında bunlardan bir grubunun adını saymıştır. Ay&shy;rıca biz de &quot;İnsan-i Kamil ez didgah-i Nehc&#39;ul Belağa&quot; adlı Fars&ccedil;a makalemizde bunlardan bazısını tanıtmaya &ccedil;alıştık. Nehc&#39;ul Belağa&#39;yı şerh ederken dostlardan bazısı benden bu kitapta yer alan s&ouml;zlerin kaynaklarını da bul&shy;mamı istediler. Ben de elimden geldiğince onların bu istediklerini yapmaya &ccedil;alıştım. Ama bazı insanların ilahi hakikatleri ve insan-i kamilin azametini derk edemediğini g&ouml;rd&uuml;m. Bu cahiller s&ouml;zde Hz. Ali zamanında insanların d&uuml;ş&uuml;nce ufuklarının bu derece kemale ermediğini bahane ederek bu değerli kitabı inkar etmektedirler. O cahiller Kur&#39;an&rsquo;da yer alan y&uuml;ce konular hakkında ne diyorlar? Allah kime nur vermemiş ise onun i&ccedil;in bir nur d&uuml;ş&uuml;n&uuml;lemez, İnsan-ı Kamil zahiri beşerin &ouml;tesinde bir varlıktır. Nehc&#39;ul Belağa&#39;&#39;da yer alan s&ouml;zler Hz Ali (a.s)&#39;ın diğer s&ouml;zlerine oranla denizde bir damla mesabesindedir. Seyyid Razi ise sahip olduğu fesahat, belağat, hitabe ve zevk esasınca bu s&ouml;zlerden sadece &ccedil;ok edebi olanlarını se&ccedil;miş ve Nehc&#39;ul Belağa olarak adlan&shy;dırmıştı.</p>\n\n<p>\n	Ş&uuml;phesiz Hz. Ali (a.s)&#39;ın s&ouml;zleri fesahat ve belağat ehli i&ccedil;in bir ışıktır. Konuşmacıların dili bu t&uuml;r s&ouml;zleri beyan&shy;dan ve hutbelerin benzerini irad etmekten b&uuml;&shy;y&uuml;klerin kalemleri b&ouml;ylesine yazılar yazmaktan acizdir. Bilginler Hz. Ali (a.s)&#39;ın nasihat ve hikmetleri karşısında hayretler i&ccedil;inde kalmışlardır.</p>\n\n<p>\n	Nasıl b&ouml;yle olmasın ki!? Hz. Ali (a.s)&#39;ın s&ouml;zleri ilahi nurlardan na&shy;siplenmiş ve Peygamber (s.a.a)&#39;in nuraniyeti ile aydın&shy;lanmıştır.</p>\n\n<p>\n	Dolayısıyla Hz. Ali (a.s)&#39;ın Nehc-ul Belağası, Kur&#39;an&rsquo;ın devamı niteliğinde ve Kur&rsquo;an&#39;ın hemen akabinden gelen bir eserdir. Eski ve yeni bir &ccedil;ok alimler bu inci gibi s&ouml;zleri anlamak i&ccedil;in derinliklerine dalmışlar ve m&uuml;mk&uuml;n mertebe bu değerli eseri a&ccedil;ıkla&shy;maya &ccedil;alışmışlardır. Her birisi kendi metoduyla şerh ve tefsir etmeye &ccedil;alışmıştır. Ş&uuml;phesiz herkes kabiliyetleri miktarınca neticeye ulaşmıştır. &quot;De ki:<strong> &ldquo;Herkes kendi meto&shy;duna (miza&ccedil; ve meşrebine) g&ouml;re iş yapar.&rdquo; </strong>&nbsp;Hz. Ali (a.s)&#39;ın s&ouml;zleri, hutbeleri, mektupları, duaları ve verdiği h&uuml;&shy;k&uuml;mleri karşısında Nehc&#39;ul Belağa dediğimiz gibi sadece onun k&uuml;&ccedil;&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturmaktadır ve bunların hepsi de insanlara ulaş&shy;mıştır. Oysa &Uuml;meyyeoğulları t&uuml;m &ccedil;a&shy;balarıyla Hz. Ali (a.s)&#39;ın eserlerini yok etmeye &ccedil;alışmış&shy;lardır. Ancak Allah-u Teala bizlere şunu vadetmiştir: &ldquo;Onlar Allah&rsquo;ın nurunu s&ouml;nd&uuml;rmek isterler Ancak Allah kafirler istemese de kendi nurunu tamamlayacaktır.&rdquo;</p>\n\n<p>\n	Hunsari&#39;nin Revzat adlı kitabında Kitab&#39;ul Uruz&#39;un yazarı ve Sibeveyh&#39;in &uuml;stadı olan Halil bin Ahmed el-Basri&#39;nin hal terc&uuml;mesi b&ouml;l&uuml;m&uuml;nde ş&ouml;yle diyor: &quot;Ona (yani Halil&#39;e) Ali bin Ebi Talib&#39;in faziletleri soruldu, o ise ş&ouml;yle cevap verdi: &quot;Dostların korkudan, d&uuml;şmanların ise kinden dolayı iyiliklerini gizlediği insan hakkında ne diyeyim? Buna rağmen Hz. Ali (a.s)&#39;ın faziletleri doğuyu ve batıyı kaplamıştır.&rdquo;</p>\n\n<p>\n	Fahr-u Razi ise Mefatih&#39;ul Gayb kitabında Besmele&rsquo;nin a&ccedil;ık olarak s&ouml;ylenmesi hakkında&nbsp; ş&ouml;yle de&shy;mektedir: &quot;Herkes Ali (a.s)&#39;ın besmeleyi y&uuml;ksek sesle okuduğu hususuna ittifak etmişlerdir. O bu konuda aşırı hassasiyet g&ouml;stermiştir. H&uuml;k&uuml;met Beni &Uuml;meyye&#39;nin eline ge&ccedil;ince de Hz. Ali (a.s)&#39;ın etkisini yok etmek i&ccedil;in bes&shy;melenin y&uuml;ksek sesle okunmasına dahi engel olmaya &ccedil;a&shy;lıştılar. Oysa akli deliller de bizi ve Hz. Ali (a.s)&#39;ı teyit etmektedir. Her kim Hz. Ali (a.s)&#39;ı &ouml;nder edinirse ş&uuml;phe&shy;siz dininde ve kendisi i&ccedil;in sağlam bir ipe sarılmıştır.&quot;</p>\n\n<p>\n	Akıllı olan hi&ccedil; bir insan Nehc&#39;ul Belağa&#39;yı Seyyid Razi&rsquo;nin yazdığını ve Hz. Ali&#39;ye isnat ettiğini d&uuml;&shy;ş&uuml;nemez. Bu d&uuml;ş&uuml;nce olduk&ccedil;a nakıs ve hafif bir d&uuml;ş&uuml;nce&shy;dir ve &ouml;r&uuml;mcek ağından daha da gevşek bir d&uuml;zeydedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> -</p>\n	</div>\n</div>','Nehc\'ul-Belaga\'nın Senetleri Hakkında','','publish','closed','open','','nehcul-belaganin-senetleri-hakkinda','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3254',0,'post','',0),(3255,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p align=\"right\">\n	Ayetullah Reyşehri/Ehli Beyt &Ouml;ğretisi 3</p>\n\n<h2>\n	İyi Niyet, Başarının Şartı</h2>\n\n<p>\n	&Ccedil;alışıp &ccedil;abalamakla birlikte, iyi niyet olduğu takdirde yaşamda başarıyı beraberinde getirir.</p>\n\n<p>\n	&Ccedil;abasında iyi niyetli olmayan kimse, yaşamında sadece başarısız olmayacak, aynı zamanda k&ouml;t&uuml; niyetiyle her zaman isabetsiz atılımlarla h&uuml;srana daha &ccedil;ok yaklaşacaktır. Bu y&uuml;zden İslami rivayetlerde iyi niyetin başarıdaki rol&uuml; &uuml;zerinde ısrarla durulmuştur. İmam Ali (Allah&rsquo;ın selamı &uuml;zerine olsun) şunları buyuruyor:</p>\n\n<p>\n	&ldquo;İyi niyetlerle b&uuml;t&uuml;n istekler karşılanır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	&ldquo;G&uuml;zel niyetler arzulara yetişme sebebidir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&ldquo;Başarıya en yakın niyetler, hayra en uygun olanlardır.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Dikkat edilmesi gereken ilgin&ccedil; nokta da şudur ki:</p>\n\n<p>\n	İslam &ouml;nderlerinin buyurdukları gibi, insan iyi-g&uuml;zel niyetini g&uuml;&ccedil;lendirdiği &ouml;l&ccedil;&uuml;de, hedef ve isteklerine yetişmesi y&ouml;n&uuml;nde İlahi medet ve bağış ona artar. İmam Sadık (Allah&rsquo;ın selamı &uuml;zerine olsun) bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Y&uuml;ce Allah, ger&ccedil;ekten de yardımını kullarının niyetleri &ouml;l&ccedil;&uuml;s&uuml;nde takdir etmiştir. O halde her kim iyi niyet sahibi olsa; Allah&rsquo;ın eksiksiz yardımı ile karşılaşacaktır. Her kim de kusurlu niyete sahip olsa kusuru &ouml;l&ccedil;&uuml;s&uuml;nde daha az yardım ile karşılaşacaktır.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Buna g&ouml;re; en iyi, en g&uuml;zel niyet beraberinde eksiksiz başarıları getirecektir. Şimdi ise, hangi niyetin; en iyi-en &uuml;st&uuml;n olduğuna bakalım.</p>\n\n<h2>\n	En G&uuml;zel Niyetler</h2>\n\n<p>\n	Kısa bir d&uuml;ş&uuml;nmeyle, akıl a&ccedil;ısından en g&uuml;zel niyetin &ouml;l&ccedil;&uuml;t&uuml;n&uuml;n, insan ve toplum yararlı olan niyet olduğu g&ouml;r&uuml;lecektir. O halde, niyet ne kadar yararlı olsa o kadar g&uuml;zeldir. Yani en g&uuml;zel niyetler, en yararlı olanlardır.</p>\n\n<p>\n	Ama İslam a&ccedil;ısından niyet g&uuml;zelliğinin &ouml;l&ccedil;&uuml;t&uuml;, onun ilahi renge sahip olmasıdır. Niyet, her ne kadar varlıkların yaratıcısına daha yakın ve daha bağlı olsa, ilahi y&ouml;n&uuml; daha koyu olsa, daha g&uuml;zeldir. Bu esas &uuml;zere en g&uuml;zel niyet, en ilahi en halis olan niyettir.</p>\n\n<p>\n	Burada karşımıza şu soru &ccedil;ıkmakta: İlahi niyet nedir? İşin Allah i&ccedil;in olması ne manayı i&ccedil;ermekte? Acaba Allah&rsquo;ın bizim işimize ihtiyacı mı var ki, &ccedil;alışmalarımızda ilahi niyet zaruri olsun? Sorunun cevabı şudur: Y&uuml;ce Allah mutlak ihtiyacı olmayandır. İnsana ve onun işlerine hi&ccedil;bir ihtiyacı yoktur.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Eğer insana, mutlaka &ccedil;aban benim i&ccedil;in olmalı diyorsa bu, onun ihtiyacı olduğuna delil değildir. Ger&ccedil;ekte insanın ona ihtiyacı olmasındadır. Bu, Allah&rsquo;ın insanlara olan l&uuml;tuf, bağış ve muhabbetinin delilidir. Y&uuml;ce Allah&rsquo;ın insanın işlerine ihtiyacı yoktur. Ama insan, yaşamında başarılı olabilmesi i&ccedil;in ilahi niyete muhta&ccedil;tır. Başka bir ifadeyle insan kendi ve toplumu yararına ger&ccedil;ek anlamda bir iyi niyet taşıması onun &ccedil;abalarının Allah&rsquo;ın rızasını kazanmaya y&ouml;nelik olmasına bağlıdır.</p>\n\n<p>\n	Bu a&ccedil;ıklamadan, İslam ve akıl a&ccedil;ısından g&uuml;zel niyetin &ouml;l&ccedil;&uuml;t&uuml;n&uuml;n aynı olduğu ger&ccedil;eği ortaya &ccedil;ıkmaktadır. &Ccedil;&uuml;nk&uuml; &ccedil;alışıp &ccedil;abalamada insanın niyeti ilahi renge sahip olmasa; onun &ccedil;abaları kendisinin ve toplumun yararları y&ouml;n&uuml;nde olmayacaktır. Bu y&uuml;zden Kur&#39;an-ı Kerim Allah&#39;ı unutmayı, kendini unutmak olarak bildirmekte.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Y&uuml;ce Allah&#39;a bağlanmayan, işlerinde ilahi niyete sahip olmayan bir kimse, &ouml;ylesine menfaatperestliğe d&uuml;şecektir ki, k&uuml;&ccedil;&uuml;k-ge&ccedil;ici &ccedil;ıkarlardan başka hi&ccedil;bir şey g&ouml;rmeyecek; başkalarının yararları ve kendisinin ebedi başarısını ve mutluluğunu unutacaktır. Bu kimse aynı ipek b&ouml;ceği misali, kendi &ccedil;abalrıyla nihayet kendi yok oluşuna sebep olacak bir ağ kendi etrafında &ouml;rmektedir. Eğer halka hizmet ettiği iddiasında bulunsa, bunu kendi ge&ccedil;ici &ccedil;ıkarları doğrultusunda bir aldatmaca olarak kullanır.</p>\n\n<h2>\n	Eksiksiz Başarı</h2>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;de iki &ccedil;eşit başarı belirtilmiştir. Birisi ge&ccedil;ici, eksik; diğeri ise kalıcı, eksiksiz. Birincisi &quot;el-acele&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> yani &ccedil;abuk ge&ccedil;en yaşam ve &quot;meta-ı kalil&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> yani az bir başarı. İkincisi, &quot;el-faz&#39;ul-azim&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> ve &quot;el-faz&#39;ul-kebir&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> yani b&uuml;y&uuml;k, y&uuml;ce kurtuluş adıyla anılır.</p>\n\n<p>\n	Merhamet sahibi y&uuml;ce Allah yery&uuml;z&uuml;n&uuml;n yaradılış kanununda insanlar i&ccedil;in her iki &ccedil;eşit başarıyı da var etmiştir. İnsanı &ouml;zg&uuml;r bırakarak irade ve se&ccedil;im serbestisiyle; k&uuml;&ccedil;&uuml;k, ge&ccedil;ici başarıyı ya da b&uuml;y&uuml;k, ebedi başarıyı se&ccedil;me fırsatını ona tanımıştır. Bu konu &uuml;zerinde Kur&#39;an-ı Kerim&#39;de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Her kim, acele (ge&ccedil;en d&uuml;nyayı)&#39;yi isterse dilediğimiz kimseye dilediğimiz kadar peşin (d&uuml;nyalık) veririz. Sonra biz cehennemi de onun i&ccedil;in yarattık...&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Diğer deyişle: Her kim, d&uuml;nyanın ge&ccedil;ici saadetini istese, zahmetinin karşılığını, ilahi hikmetin takdir ve tedbiri esasınca g&ouml;recektir. Ama ebedi yaşam i&ccedil;in sermayeleri olmadığı gibi mutlu da olmayacaklar ve ge&ccedil;ici mutluluğu uğruna yaptığı &ccedil;irkin işlerinin acı karşılığını tadacaktır.</p>\n\n<p>\n	&quot;Ve kim, inanarak ahireti diler ve bu hususta doğru &ccedil;alışıp &ccedil;abalarsa onlar, &ccedil;alışmalarının m&uuml;k&acirc;fatını mutlaka g&ouml;r&uuml;rler.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	&quot;Onlara da, bunlara da; hepsine Rabb&#39;inin l&uuml;tuf ve ihsanından yardımda, bağışta bulunuruz ve Rabb&#39;inin ihsanı kimseden men edilmez.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in tekrar tekrar vurguladığı &ouml;nemli bir nokta da şudur: B&uuml;y&uuml;k başarının yeni &quot;Ahiret&quot; se&ccedil;imi, k&uuml;&ccedil;&uuml;k başarıyla yani, &quot;D&uuml;nya&quot; se&ccedil;imiyle bir &ccedil;elişkisi yoktur. Yani kim, b&uuml;y&uuml;k mutluluk ve başarı yolunu se&ccedil;se k&uuml;&ccedil;&uuml;k başarıyı da se&ccedil;miş demektir. Kur&#39;an-ı Kerim a&ccedil;ık&ccedil;a ilan ediyor ki:</p>\n\n<p>\n	&quot;D&uuml;nya m&uuml;k&acirc;fatını dileyen bilsin ki, d&uuml;nya m&uuml;k&acirc;fatı da Allah&#39;ın yanındadır, ahiret m&uuml;k&acirc;fatı da...&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Değerli gen&ccedil;ler! Her şey Allah&#39;ın katındadır; maddiyat, maneviyat, d&uuml;nya, ahiret vs. Eğer Allah&#39;ı istesen, Allah i&ccedil;in b&uuml;t&uuml;n g&uuml;c&uuml;nle &ccedil;alışırsan her şeyin vardır:</p>\n\n<p>\n	Kar girifti, hemi &ccedil;iz dari, huşyar baş!</p>\n\n<p>\n	Huşyar baş, hilkat-i alem zibehr-i tust</p>\n\n<p>\n	Gayri ez huda her an&ccedil;e ki hahiy şikest-i tust</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Ccedil;alışmalısın, her şeyin var, dikkatli ol!</p>\n\n<p>\n	Dikkatli ol, alemin yaratılışı senin i&ccedil;indir</p>\n\n<p>\n	Allah&#39;tan başka her neyi istesen senin zararına</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Evet, merhamet sahibi y&uuml;ce Allah, ş&ouml;yle buyurmamış mıdır ki?</p>\n\n<p>\n	<strong>B&uuml;t&uuml;n g&uuml;&ccedil;leriyle bizim yolumuzda &ccedil;alışanları, kesinlikle biz onları yolumuza y&ouml;nlendireceğiz. (yollarımıza hidayet edeceğiz.)</strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Allah yolunda &ccedil;aba harcamanın sonucu, ilahi yardım olarak insana mutluluk yollarının a&ccedil;ılması ve neticede sonsuz m&uuml;kemmelliğe ulaşmasıdır.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yukarıdaki ayette vaat ediln bu hidayet, &ouml;zel hidayettir. Maksat ilerlemekte olan kimseye kılavuzluk etmekten &ouml;te, onu hedefine yetiştirmekteir. Bu hidayet y&uuml;ce Allah&#39;ın (iki vurgu harfiyle)<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> muhlis &ccedil;aba sahiplerine vaat ettiği hidayettir. &Ccedil;&uuml;nk&uuml; genel olan ilahi hidayet b&uuml;t&uuml;n insanları kuşatıcıdır; &ccedil;abalamaya, ihlasa, yani <em>&quot;cahidu fiyna&quot;</em>ya ihtiya&ccedil; yoktur.</p>\n\n<p>\n	Demek ki burdaki hidayetten maksat başka bir hidayettir. Diğer bir deyişle, Bu makalenin başlangıcında başarının &uuml;&ccedil; esasından ilki olarak zikredilen başarı yollarını tanımak, yaşamda hedefleri Allah olan ve bu hedefe yetişmede b&uuml;t&uuml;n g&uuml;c&uuml;yle &ccedil;alışan kimseler i&ccedil;in, yaratılış kanununda garantiye alınmıştır. Marifet ehli b&uuml;y&uuml;klerden birinin dediği gibi:<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> &quot;Eğer insan Allah i&ccedil;in kıyam etse, b&uuml;t&uuml;n alimler ve arifler ona yol g&ouml;stermek i&ccedil;in onun yolunun başında sıraya dizilirler. Kendilerinde var olan her şeyi ona sunarlar ve onun kılavuzu olurlar. Bu marifet ayrıca hatadan da uzaktır. Aynı zamanda; başarının ara&ccedil;ları, imk&acirc;nlarıyla beraberdir. Her kim bunu elde ederse, teredd&uuml;ts&uuml;z mutlak saadeti elde edecektir.</p>\n\n<p>\n	Ayette bizim yolumuzda &ccedil;aba g&ouml;sterenler tabiriyle işaret edilen İhlaslı olmak ise, yaşamda başarının ikinci esası olan g&uuml;zel niyete sahip olmanın gerekiliğiane işarettir. İmam Ali (Allah&#39;ın selamı &uuml;zerine olsun) yaşamda başarı i&ccedil;in ihlas rol&uuml;n&uuml; ş&ouml;yle beyan etmekte:</p>\n\n<p>\n	&quot;Niyetini temiz tut, isteğine ulaşırsın.&quot;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	&quot;Eğer niyetini temiz tutsan başarılı olursun.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	&quot;İşlerde başarının sırrı, niyeti pak tutmaktır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	&quot;Niyetini pak tutan, arzularına kavuşur.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	&quot;Niyetini Allah i&ccedil;in halis kılan, d&uuml;nya ve ahireti i&ccedil;in g&uuml;&ccedil;l&uuml; dayanak bulur.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Yaşamda başarının sırrının beyanında &ouml;zetle s&ouml;z&uuml;m&uuml;z şudur: İşin Allah i&ccedil;in olması, yaşamda m&uuml;kemmel başarının sırrıdır. İşin Allah i&ccedil;in olması, d&uuml;nya ve ahirette saadetin sırrı-cevheridir. Bu cevherin esas unsurlarını elde etmek; niyeti temiz tutmak, g&uuml;&ccedil;l&uuml; irade ve azim, zamanlama ve işler i&ccedil;in sağlıklı dakik bir d&uuml;zeni hakım kılmak, hedefe yetişmekte b&uuml;t&uuml;n g&uuml;c&uuml; sarf etmekten ibarettir.</p>\n\n<p>\n	Bu unsurlara dayanarak hareket eden bir toplum; k&uuml;lt&uuml;rel, siyasi, toplumsal, ekonomik, askeri konularda başarısızlığa uğramaz.</p>\n\n<p>\n	&quot;Eğer memleketlerin halkı, inansalar ve &ccedil;ekinselerdi g&ouml;ky&uuml;z&uuml;nden &uuml;stlerine bereket yağdırır, yery&uuml;z&uuml;nden bereket fışkırtırdık. Fakat ink&acirc;r etmelerinden dolayı kazandıkları su&ccedil; y&uuml;z&uuml;nden onları azaba uğrattık.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	B&uuml;t&uuml;n g&uuml;c&uuml;n&uuml; dakik bir programla Allah yolunda sarf eden kimse; yaşamında başarısızlığa uğramaz.</p>\n\n<p>\n	&quot;Ş&uuml;phesiz Allah&#39;ın hizbi muzafferdir.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	&quot;Ş&uuml;phesiz benim ordum kesinlikle muzafferdir.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu temel &uuml;zere Allah&#39;ın hizbi ve ordusu; yaşamlarının program listesinin başında işleri Allah i&ccedil;in olan kimseleri teşkil ederler.</p>\n\n<p>\n	Hizbullah&#39;tan olan kimse, b&uuml;t&uuml;n yaşamı program &uuml;zere olan kimsedir.</p>\n\n<p>\n	Allah&#39;ın hizbinden olan kimse, b&uuml;t&uuml;n hareketlerinde, d&uuml;zen, kanun, uyanıklığı ge&ccedil;erli kılan kimsedir.</p>\n\n<p>\n	Ayrı bir deyişle: Kutsal ve aydın olan Kur&#39;an &uuml;mmeti, Allah ordusu ve Allah hizbi ismini iftiharla taşıyabilen bir toplum, yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n noktasında ve b&uuml;t&uuml;n anında insani değerleri filizlendirmek, yaymak i&ccedil;in hi&ccedil;bir faaliyet ve &ccedil;abadan ka&ccedil;ınmaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - a.g.e; Hadis: 4766</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - a.g.e; Hadis: 4349</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - a.g.e; Hadis: 9186</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Bihar&rsquo;ul-Envar; c.70, s.211, Hadis: 34</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - &ldquo;...Siz ve yery&uuml;z&uuml;nde bulunanların hepsi nank&ouml;rl&uuml;k etseniz bilin ki, Allah hepinizden mustağni ve ger&ccedil;ekten hamda layıktır.&rdquo; (İbrahim/8)</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - &quot;Onlar Allah&rsquo;ı unuttular, o da onları unuttu.&quot; (Tevbe/67)</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - &quot;Her kim acele (ge&ccedil;en d&uuml;nya)&#39;yı isterse dilediğimiz kimseye dilediğimiz kadar peşin (d&uuml;nyalık) veririz...&quot; (İsra/18)</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - &quot;Bu, azıcık bir faydalanmadan ibaret...&quot; (&Acirc;l-i İmran/197)</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - &quot;...Ve budur pek b&uuml;y&uuml;k bir kurtuluş ve kutluluk.&quot; (Nisa/13)</p>\n\n		<p>\n			&quot;...İşte budur en y&uuml;ce kurtuluş.&quot; (Maide/119)</p>\n\n		<p>\n			&quot;...Allah&#39;ın razılığı daha da b&uuml;y&uuml;kt&uuml;r. İşte budur en b&uuml;y&uuml;k kurtuluş ve murada eriş.&quot; (Tevbe/72)</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - &quot;İnananlara ve iyi işlerde bulunanlara gelince; onlaradır kıyılarından ırmaklar akan cennetler ve buysa b&uuml;y&uuml;k bir kurtuluştur.&quot; (Buruc/11)</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - İsra/18</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - İsra/19</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - İsra/20</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Nisa/134</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Ankebut / 69</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - &quot;Ş&uuml;phesiz ki, en nihayet d&ouml;n&uuml;ş yeri Rabb&#39;inedir.&quot; (Necm/42)</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - Ankebut/69&#39;da &quot;Lam&quot; ve &quot;Nun&quot; tekit (vurgu) harfi ile beyan edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Tendiys-i İhlas (G&ouml;zden ge&ccedil;irilmiş ikinci baskısı)</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Gurer&#39;ul-Hikem; Hadis:8255</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - a.g.e; Hadis: 7675</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - a.g.e; Hadis: 6510</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - a.g.e; Hadis: 3757</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - a.g.e; Hadis: 2248</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - &Acirc;raf/96</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Maide/55</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Saffat/173</p>\n	</div>\n</div>','Başarının Sırrı (2. Bölüm)','','publish','closed','open','','basarinin-sirri-2-bolum','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3255',0,'post','',0),(3256,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<div>\n	<p style=\"text-align: right;\">\n		Ehli Beyt &Ouml;ğretisi 3</p>\n\n	<p>\n		Mehdilik inancı şii ve s&uuml;nni t&uuml;m M&uuml;sl&uuml;manların arasında var olan k&ouml;kl&uuml; ve sabit inan&ccedil;lardan biridir. Bu derecede ittifak ve ortaklık &ccedil;ok az konuda meydana gelmiştir. Ehl-i S&uuml;nnetin hadis kitapları aleme adaleti hakim kılacak olan Hz. Mehdi ( a.s )&rsquo;ın kıyamını m&uuml;jdeleyen rivayetlerle doludur. Bir &ccedil;ok alim, bu konuda başlı başına kitaplar yazmışlardır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Burada bazı sihah kitaplarında yer alan rivayetlere işaret etmek istiyoruz:</p>\n\n	<h2>\n		Sahiheyn&rsquo;de Mehdi ile ilgili hadisler</h2>\n\n	<p>\n		Sahih-i M&uuml;slim ve Sahih-i Buhari de yer alan bir takım hadislerde her ne kadar Mehdi ( a.s )&rsquo;ın adı a&ccedil;ık&ccedil;a zikr edilmemişse de, ama Hz. Mehdi hakkında yer aldıkları ş&uuml;phe g&ouml;t&uuml;rmeyecek derecede a&ccedil;ıktır. Bu c&uuml;mleden şu hadislere bakılabilir:</p>\n\n	<p>\n		1-Buhari Sahih&rsquo;inde Bab&rsquo;un-Nuzul-i İsa b. Meryem&rsquo;de Ebu Hureyre&rsquo;den naklen Peygamber&rsquo;in ş&ouml;yle buyurduğunu nakl etmektedir:</p>\n\n	<p>\n		<em>&ldquo;İsa b. Meryem aranıza indiğinde ve imamınız da sizden olduğunda haliniz ne olacak?&rdquo;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n	<p>\n		2-M&uuml;slim Sahih&rsquo;inde Cabir b. Abdullah&rsquo;tan naklen Peygamber&rsquo;in ş&ouml;yle buyurduğunu rivayet etmektedir:</p>\n\n	<p>\n		<em>&ldquo;&Uuml;mmetimden bir grup s&uuml;rekli hak yolunda savaşacak ve kıyamete kadar &uuml;st&uuml;n olacaklardır. Sonunda İsa b. Meryem nazil olur, onların emiri ş&ouml;yle der: Gel bizlere namaz kıldır, ama o ş&ouml;yle der: Hayır emiriniz kendinizdendir ve bu Allah&rsquo;ın bu &uuml;mmete verdiği bir saygınlıktır.</em>&rdquo; <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n	<h2>\n		Diğer sihah kitaplarında yer alam Mehdilik ile ilgili hadisler</h2>\n\n	<p>\n		1-Tirmizi Sahih&rsquo;inde Peygamber (s.a.a)&rsquo;den ş&ouml;yle rivayet etmektedir: <em>&ldquo;Adı adım olan Ehl-i Beyt&rsquo;imden birisi Araplara hakim olmadık&ccedil;a d&uuml;nya sona ermez.</em>&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n	<p>\n		2-Ebu Davud S&uuml;nen&rsquo;inde ş&ouml;yle rivayet etmektedir: <em>&ldquo;Kıyamet&rsquo;in kopmasına bir g&uuml;n dahi kalsa Allah Ehl-i Beyt&#39;imden birini g&ouml;nderir ve o yery&uuml;z&uuml; zul&uuml;mle dolduğu gibi onu adalet ile doldurur.&rdquo;</em> <a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n	<p>\n		3-Ebu Davud ve İbn-i Mace, Peygamber ( s.a.a )&rsquo;den ş&ouml;yle rivayet etmektedir:</p>\n\n	<p>\n		<em>&ldquo;Mehdi benim itretimden ve Fatıma&rsquo;nın evlatlarındandır.&rdquo;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n	<p>\n		Mehdilik ile ilgili hadisleri S&uuml;nen-i Ebi Davud, c. 4, Kitab&rsquo;ul-Mehdi; S&uuml;nen-i İbn-i Mace, Kitab&rsquo;ul-Fiten, Bab-u Huruc&rsquo;il-Mehdi, Cami&rsquo;us-Sahih-i Tirmizi, Kitab&rsquo;ul-Fiten,&nbsp; Bab-u maca fil Mehdi gibi kaynaklarda inceleyebilirsiniz.</p>\n\n	<h2>\n		Mehdilik ile ilgili hadislerin m&uuml;tevatir oluşu</h2>\n\n	<p>\n		Mehdi ( a.s ) ile ilgili rivayetlerin Ehl-i S&uuml;nnet kaynaklarında yer alışı ve ravilerinin sayısı o kadar &ccedil;oktur ki hadis ilminin bazı alimleri bunun m&uuml;tevatir olduğunu a&ccedil;ık&ccedil;a beyan etmişlerdir.</p>\n\n	<p>\n		1-Ebu Abdullah Genci Şafii (h. 658), el-Beyan fi Ahbar-i Sahib&rsquo;iz-Zeman&rsquo;da ş&ouml;yle demektedir: &ldquo;Resulullah ( s.a.a )&rsquo;den Mehdi ile ilgili nakl edilen rivayetler ve, ravilerinin &ccedil;okluğuyla m&uuml;tevatir ve m&uuml;stefiz sayılmıştır.&rdquo;</p>\n\n	<p>\n		2-Hafız İbn-i Hacer Askalani (H. 852) ise Feth&rsquo;ul-Bari de ş&ouml;yle diyor: &ldquo;Mehdi&rsquo;nin bu &uuml;mmetten olduğu ve İsa ( a.s )&rsquo;ın nazil olup arkasında namaz kılacağı hususundaki rivayetler m&uuml;tevatirdir.&rdquo;</p>\n\n	<p>\n		Kadı Muhammed b. Ali Şevkani bu konuda yazdığı kitabını &ldquo;et-Tevzih fi Tevat&uuml;r-i ma cae fi&rsquo;l-Muntezer ve&rsquo;d-Deccal ve&rsquo;l-Mesih&rdquo; diye adlandırmıştır ve bu kitabında Mehdilik ile ilgili 50&rsquo;den fazla hadis zikr ederek ş&ouml;yle demiştir: &ldquo;Bilgi ve zeka sahibi herkes zikr ettiğiniz b&uuml;t&uuml;n bu hadislerin tevat&uuml;r haddine ulaştığını anlar. Dolayısıyla buradan da Mehdi-i Muntezer hakkında nakl edilen rivayetlerin m&uuml;tevatir olduğu anlaşılmaktadır.</p>\n\n	<p>\n		4-İbn-i Hacer Haysemi Şafii ise ş&ouml;yle demiştir: &ldquo;Bir &ccedil;ok m&uuml;tevatir rivayetlerde yer aldığına g&ouml;re Mehdi bu &uuml;mmetten olacak, İsa g&ouml;kten inecek ve Mehdi&rsquo;nin arkasında namaz kılacaktır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n	<p>\n		5-&Ccedil;ağdaş Vahhabi M&uuml;ft&uuml;s&uuml; Şeyh Abdullah b. Baz Mufti ise ş&ouml;yle diyor: &ldquo;Mehdi meselesi bellidir ve bu hususta nakl edilen rivayetler m&uuml;stefizdir, hatta bazı ilim ehli bu hadislerin m&uuml;tevatir olduğunu beyan etmiştir.&rdquo;</p>\n\n	<p>\n		...Bu hadisler mana y&ouml;nden m&uuml;tevatir hadislerdir, zira bir &ccedil;ok yoldan nakl edilmiş, bir&ccedil;ok ravilerce rivayet edilmiş ve de &ccedil;ok &ccedil;eşitli lafızlar ile ifade edilmiştir. Dolayısıyla bu hadisler hakkıyla bu vaad edilen insanın işini doğrulamakta ve kıyamının ger&ccedil;ekleşeceğini &ouml;nemle vurgulamaktadır. Bu &ouml;nder ahir zamanda Allah azze ve celle&rsquo;nin İslam &uuml;mmetine verdiği en b&uuml;y&uuml;k nimettir. Mehdi kıyam edince adaleti ikame edecek, zul&uuml;m ve haksızlığı def edecek ve Allah bunun vesilesiyle bu &uuml;mmet arasında hayır ve iyilik bayrağını dalgalandıracaktır.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n	<p>\n		Mehdi (a.s) ile ilgili hadislerin m&uuml;tevatir olduğunu s&ouml;yleyen diğer bazı Ehl-i S&uuml;nnet alimleri ise şunlardır: Şeyh Muhammed Sefarini, Levami&rsquo;ul-Envar&rsquo;il-Behiyye&rsquo;de; Şeyh Seduk Hasan Kenu&ccedil;i, el-İzae Lima Kane Vema Yekunu Beyne Yedey&rsquo;is Sae&rsquo;de ve Muhammed b. Cafer Kettani ise en-Nezm&rsquo;ul-M&uuml;tenasir, Min&rsquo;el Hedis&rsquo;il-M&uuml;tevatir kitapında.</p>\n\n	<p>\n		&nbsp;</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Ehl-i S&uuml;nnetin bazı b&uuml;y&uuml;k hadis alimleri Mehdi ( a.s ) hakkında bağımsız kitaplar yazmışlardır. &Ouml;rneğin: Hafız Ebu Nuaym İsfahani Kitab&rsquo;ul-Mehdi&rsquo;de; Celaluddin Siyuti, U&rsquo;rf&rsquo;ul-Verdi&rsquo;de; İbn-i Kesir Dimeşki, el-Fiten ve&rsquo;l-Melahim&rsquo;de; İbn-i Hacer Haysemi Şafii, el-Kovl&rsquo;ul-Muhteser fi Alamat&rsquo;il-Mehdi el-Muntezer&rsquo;de; Molla Ali Kari, el-Meşreb&rsquo;ul-Verdi fi Mezheb&rsquo;il-Mehdi&rsquo;de...</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Sahih-i Buhari, Bab-u Nuzul-i İsa, b. Meryem</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Sahih-i M&uuml;slim</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Sahih-i Tirmizi, be Şerh-i İbn&rsquo;il-Arabi, 9/74 ve S&uuml;nen-i&nbsp; Ebi Davud, Kitab&rsquo;ul-Mehdi, 4282. hadis</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- S&uuml;nen-i Ebi Davud-Kitab&rsquo;ul-Mehdi, 4283. hadis</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- S&uuml;nen-i Ebi Davud, Kitab&rsquo;ul-Mehdi, 4284. Hadis ve İbn-i Mace, Bab-u Huruc&rsquo;il-Mehdi</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Yukarıdaki a&ccedil;ıklamalar Muhammed Rıza Hekimi&rsquo;nin Horşid-i Meğrib adlı kitabından (s. 82&rsquo;den) nakl edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Mecellet&rsquo;&uuml;l-Camiet&rsquo;il-İslamiye, 1. Yıl, 3. Sayı, H. 1388, Zilkade ayı, Miladi 1969</p>\n	</div>\n</div>','Mehdilik Konusu','','publish','closed','open','','mehdilik-konusu','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3256',0,'post','',0),(3257,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p align=\"right\">\n	<em>Dr. Seyyid Cevad Mustafavi/Ehli Beyt &Ouml;ğretisi 3</em></p>\n\n<p>\n	Bendeniz Nehc&rsquo;ul Belağa&rsquo;nın &ccedil;ok &ccedil;eşitli konularını 22 temel konuya ayırdım. Allah-u Teala&rsquo;nın yardım ve ina&shy;ye&shy;tiyle bu konulardan her biri hususunda bu sonsuz ilahi marifet okyanusundan kendi nakıs aklımla anladığım ka&shy;darıyla bir veya bir ka&ccedil; makale halinde yazı yazmak isti&shy;yorum. Yaklaşık otuz makaleyi bulacaktır. Allah&rsquo;ın yar&shy;dımıyla asıl konuya ge&ccedil;meden bizzat bu kitabı (Nehc&rsquo;ul Belağa&rsquo;yı) kısaca bir tanıtmak istiyorum.</p>\n\n<p>\n	Nehc&rsquo;ul Belağa Hz. Ali&rsquo;nin kısa hilafeti d&ouml;neminde irad ettiği 239 hutbeden 79 mektuptan ve 480 hikmet ve kısa s&ouml;zden oluşan bir kitaptır. Seyyid Razi<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> diye meşhur olan ve b&uuml;y&uuml;k Şii alimlerinden biri sayılan Muhammed b. Hasan Musevi (359-406) ise s&ouml;z konusu hutbe, mektup ve kısa s&ouml;zleri biraraya toplayarak değerli bir eser oluşturmuş ve bu eseri Nehc&rsquo;ul Belağa olarak adalndırmıştır. O bu değerli kitabı H. 400 yı&shy;lında kaleme almıştır. Nehc&rsquo;&uuml;l-Belağa yazarı Seyyid Razi, bu eseri oluşturma hedefi hususunda kitabın &ouml;n&shy;s&ouml;z&uuml;nde ş&ouml;yle demektedir: &ldquo;&Ouml;mr&uuml;m&uuml;n baharındayken ve &ouml;m&uuml;r dalım hen&uuml;z ta&shy;zeyken İmamların (a.s) &ouml;zellikleri ve hususiyetleri hak&shy;kında bir kitap yazmaya başladım. (Hasais&rsquo;ul Eimme kitabı) Bu kitapta o zatların g&uuml;zel ve değerli s&ouml;zleri vardı. Elbette bu kitabın başında da belirttiğim gibi bu işe belli bir hedef ve niyetle giriş&shy;tim. Ama Hz. Ali&rsquo;nin &ouml;zg&uuml;n hususiyetlerini yazdıktan sonra bu kitabı devam ettirmedim. Bu kitabı b&ouml;l&uuml;mlere ve kısımlara ayırdım. Son b&ouml;l&uuml;m&uuml;nde uzun hutbeler ye&shy;rine, &ouml;ğ&uuml;tlerini hikmetlerini, &ouml;rneklemelerini ve kısa edebi s&ouml;zlerini bir araya topladım.</p>\n\n<p>\n	Bazı dostlarım bu kitabı okuyunca &ccedil;ok beğenip &ouml;v&shy;d&uuml;&shy;ler, fesahat ve belagatı ile eşsizlik ve &ouml;zg&uuml;nl&uuml;ğ&uuml;ne hayran oldular. Bu y&uuml;zden benden Hz. Ali&rsquo;nin &ccedil;eşitli dallarda ve hususlardaki se&ccedil;kin s&ouml;zlerini bir araya ge&shy;tirmemi istedi&shy;ler. Hz. Ali&rsquo;nin &ouml;ğ&uuml;t, yazı, hutbe ve hik&shy;metli s&ouml;zlerini toplamamı talep ettiler. Zira onlar Hz. Ali&rsquo;nin bu s&ouml;zleri&shy;nin fesahat ve belagatını, Arap&ccedil;a&rsquo;nın incileri, dini-d&uuml;n&shy;yevi s&ouml;zlerin nuru olduğunu &ccedil;ok iyi biliyorlardı &ccedil;&uuml;nk&uuml; b&ouml;ylesi &ouml;zellikler hi&ccedil;bir beşeri s&ouml;z ve kitapta bir araya gelmemiştir. Hz. Ali, fesahatin kapısı, belagatın k&ouml;k&uuml; ko&shy;numundadır. Fesahat ve belagatın gizlilikleri onun s&ouml;zle&shy;rinde tecelli etmiş ve onunla bir d&uuml;zene girmiştir. Her ha&shy;tip onun &ouml;rneklendirmelerini almış, her vaiz onun s&ouml;zle&shy;rinden yardım g&ouml;rm&uuml;şt&uuml;r. Buna rağmen o herkesten iler&shy;dedir ve onlar Hz. Ali&rsquo;den geri kalmışlardır. Zira onun s&ouml;zlerinde ilahi ilmin izi ve Peygamberin kokusu vardır. Ben de bu isteklerine icabet ettim ve telif ettiğim bu eserin adını da Nehc&rsquo;ul-Belağa koydum.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Nehc&rsquo;&uuml;l-Belağa kitabı 1000 yıl boyunca s&uuml;rekli ilim, edep ve ilahi &ouml;ğretiler semasında nurlu bir g&uuml;neş gibi parlamış; ışık sa&ccedil;mış; İngilizce, Fransızca, Almanca, Fars&ccedil;a, Orduca ve T&uuml;rk&ccedil;e dillerine terc&uuml;me edilip basıl&shy;mıştır. İslam bilginleri bu kitap i&ccedil;in sayısız şerhler, talika&shy;ler, l&uuml;gat a&ccedil;ıklamaları lafız beyanları, se&ccedil;meler, &ouml;zetler, Nehc&rsquo;&uuml;l Belağa&rsquo;da gezintiler ve Nehc&rsquo;&uuml;l Belağa&rsquo;dan dersler adı altında sayısız kitaplar kaleme al&shy;mışlardır.</p>\n\n<p>\n	&nbsp;&ldquo;Merhum Seyyit Rezi&rsquo;nin Hesais&rsquo;ul Eimme&rdquo; kitabının, Merhum Muhaddis Nuri&rsquo;nin dediği &uuml;zere bir n&uuml;shası Şeyh Hadi Al-i Kaşif&rsquo;ul Gıta k&uuml;t&uuml;phanesinde ve bir n&uuml;shası da Hindistan Rambor k&uuml;t&uuml;phanesinde mevcuttur. Aynı zamanda H. 1369 yı&shy;lında da Necef-i Eşref&rsquo;te basılmıştır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yazılan her kitap hususunda yazıldığı ilk yıllarda doğru d&uuml;r&uuml;st bir h&uuml;k&uuml;m verilmemesi normaldir. Zira şahsi sevgi ve kinler, aceleden kaynaklanan&nbsp; h&uuml;k&uuml;mler, zayıf ve g&uuml;&ccedil;l&uuml; noktaların gizli kalması ve benzeri sebepler kitabın ger&ccedil;eğinin gizli kalmasına veya değişik g&ouml;sterilmesine sebep olabi&shy;lir. Ama bin yıldır bilginlerin fikirlerini &uuml;zerinde yoğunlaştırdıkları, ince g&ouml;r&uuml;şl&uuml; d&uuml;&shy;ş&uuml;n&uuml;rlerin bilgisine ve basiretli insanların g&ouml;r&uuml;ş&uuml;ne su&shy;nulan bir kitapta bu t&uuml;r ihtimaller d&uuml;ş&uuml;n&uuml;l&uuml;mez. B&uuml;t&uuml;n bunlara rağmen bir kitap değerini korunuş ve diıkkatleri kendi &uuml;zerinde odaklandırmışsa bu o kitabın &ouml;nem ve y&uuml;ksek değerini g&ouml;sterir.</p>\n\n<h2>\n	Bilginlerin İtirafları</h2>\n\n<p>\n	Farklı İslam mezheplerinden bir &ccedil;ok edebiyat&ccedil;ı ve ilim erbabı kimseler Nehc&rsquo;ul Belağa kitabını &ccedil;ok dakik bir şe&shy;kilde incelemiş hakkında değişik g&ouml;r&uuml;şler belirtmişlerdir. Araştırmalarının sonunda kısaca şu itiraflarda bulunmuş&shy;lardır:</p>\n\n<p>\n	1- İbn-i Ebil Hadid ş&ouml;yle demektedir: &ldquo;Nehc&rsquo;ul Belağa&rsquo;nın bir tek satırı İbn-i Nubate&rsquo;nin bin satırına be&shy;deldir. Oysa İbn-i Nubate bilginlerin ortak g&ouml;r&uuml;ş&uuml; esa&shy;sınca kendi asrının yegane hatibi ve usta konuşmayıcı&shy;sıydı.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	2- Dr. Zeki M&uuml;barek ise ş&ouml;yle diyor: &ldquo;Başka &ccedil;aresi yok, a&ccedil;ık bir şekilde itiraf etmeliyiz ki Nehc&rsquo;ul Belağa muteber bir kaynağa sahiptir. Aksi taktirde ise ş&ouml;yle dememiz gerekir: Şiiler yery&uuml;z&uuml;nde belagat ve fe&shy;sahat şaheseri s&ouml;zler s&ouml;ylemekte, insanların en &uuml;st&uuml;n&uuml;&shy;d&uuml;rler.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	3- Alusi ise ş&ouml;yle diyor: &ldquo;Ali b. Ebi Talib&rsquo;in hutbele&shy;rini i&ccedil;eren Nehc&rsquo;ul Belağa ilahi kelam nurunun bir ışığı&shy;dır ve nebevi mantık fesahati ile parlayan bir g&uuml;neştir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	4- &Uuml;stad Halil Hindavi ş&ouml;yle diyor: &ldquo;Nehc&rsquo;ul Belağa gibi farklı b&ouml;l&uuml;mlere, bir tek &uuml;sluba ve bir tek yazara da&shy;yanan bir başka kitap g&ouml;remiyorum. Bu y&uuml;zden &ouml;nemle vurguluyor ve tekrar ediyorum ki Nehc&rsquo;ul Belağa bir tek şahıstan ortaya &ccedil;ıkmış ve ona bir tek nefes &uuml;flenmiştir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	5- Mersefi ise ş&ouml;yle diyor: &ldquo;Nehc&rsquo;ul Belağa Kur&rsquo;an&rsquo;ın fesahat, mucize, hidayet, ilim ve hikmet nuru i&ccedil;in canlı bir &ouml;rnektir. Bu kitap deha sahibi bilginlerin, se&ccedil;kin filo&shy;zofların ve b&uuml;y&uuml;k hikmet sahibi kimselerin kitapla&shy;rında g&ouml;r&uuml;lmeyen nurlu &ouml;ğ&uuml;tler, siyasi kanunlar ve y&uuml;ce hik&shy;metlerle doludur.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	6- Yazıcı ise ş&ouml;yle diyor: &ldquo;Eğer ilim, edep ve yazı a&ccedil;ısından rakiplerine &uuml;st&uuml;n gelmek istiyorsan Kur&rsquo;an ve Nehc&rsquo;ul Belağa&rsquo;yı ezberlemen gerekir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	7- Alusi-i Bağdadi ise ş&ouml;yle diyor: &ldquo;Nehc&rsquo;ul Belağa M&uuml;minlerin emiri Hz.Ali (a. s)&rsquo;ın hutbelerini i&ccedil;ermekte olup, yaratıkların s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;nde ve Allah&rsquo;ın s&ouml;z&uuml;n&uuml;n altında bir kitaptır. Mucize r&uuml;tbesine &ccedil;ok yakındır. Haki&shy;kat ve mecaz yollarını ortaya koyan bir eserdir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	8- İbn-i Ebil Hadid ş&ouml;yle diyor: &ldquo;Fesahat ve belagat &ouml;ğrenmek ve s&ouml;zlerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; bilmek isteyenler, Nehc&rsquo;ul Belağa&rsquo;daki hutbeler &uuml;zerinde d&uuml;ş&uuml;nmelidir. Zira Allah ve Resul&uuml;n&uuml;n s&ouml;z&uuml; dışında hangi s&ouml;zle mukayese edilirse edilsin karanlık bir taş karşısında parlak bir yıldız gibi durmaktadır. Ayrıca bu kitaptaki aydınlığı nuraniyeti ve azameti g&ouml;rmeli; nasıl bir korku ve dehşet yarattığını algılamalıdır. Allah bu kitabın konuşmacısını (Hz. Ali&rsquo;yi) en hayırlı m&uuml;kafatlarla m&uuml;kafatlandırsın. Hz. Ali bazen kılıcıyla İslam&rsquo;ı savunmuş, bazen de dili beyanı, fikri ve kalbiyle İslam d&uuml;şmanlarının karşısında durmuştur. Cihat hususunda o m&uuml;cahitlerin efendisi, nasihatte vaz edenle&shy;rin en yetkini; fıkıh ve tefsirde fakih ve m&uuml;fessirlerin re&shy;isi; adalet ve tevhitte adil ve muvahhidlerin &ouml;nderidir.</p>\n\n<p>\n	&ldquo;Allah&rsquo;a hi&ccedil; de zor değildir.</p>\n\n<p>\n	&nbsp;B&uuml;t&uuml;n alemi bir insanda toplaması.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	9- İbn-i Ebil Hadid bir başka yerde ise ş&ouml;yle demekte&shy;dir: &ldquo;Tevhid, adalet ve benzeri ilahi değerli konular bu ilahi şahsın s&ouml;zleri olmaksızın asla anlaşılamaz. Zira; b&uuml;&shy;y&uuml;k sahabilerin hi&ccedil;birinin s&ouml;z&uuml;nde bu t&uuml;r konuşmalar mevcut değildir. Belki bu konuşmalar akıllarından dahi ge&ccedil;miyordu. Zira akıllarından ge&ccedil;miş olsaydı beyan ederlerdi. Evet bu Ali (a. s)&rsquo;ın en b&uuml;y&uuml;k faziletlerinden biridir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	10- Dr. Zeki M&uuml;barek ise ş&ouml;yle diyor: &ldquo;Ben &ouml;yle ina&shy;nıyorum ki Nehc&rsquo;ul Belağa kitabını okumak insandaki cesaret ruhunu, mertliği ve nefis azametini g&uuml;&ccedil;lendir&shy;mektedir. Zira Nehc&rsquo;ul Belağa kitabı zorluklara aslanlar gibi g&ouml;ğ&uuml;s geren g&uuml;&ccedil;l&uuml; bir ruhtan ortaya &ccedil;ıkmıştır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	11- Muhammed Emin Nevavi ise ş&ouml;yle diyor: &ldquo;Ali (a. s) b&uuml;t&uuml;n Kur&rsquo;an&rsquo;ı ezberlemiş ve b&uuml;t&uuml;n sırlarından haber&shy;dardı. Kur&rsquo;an Ali&rsquo;nin eti ve kanıyla karışmıştır. Bu ger&shy;&ccedil;eği sadece Nehc&rsquo;ul Belağa&rsquo;yı m&uuml;talaa edenler anlayabi&shy;lir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	12- &Uuml;stad Emin Nahle ise ş&ouml;yle ediyor: &ldquo;Her kim nefis hastalığının iyileşmesini istiyorsa Hz. Ali (a. s)&rsquo;ın Nehc&rsquo;ul Belağa&rsquo;daki s&ouml;zlerine y&ouml;nelmeli ve o kitabın ışı&shy;ğında y&uuml;&shy;r&uuml;meyi &ouml;ğrenmelidir.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	13- Muhammed Emin Nevavi İmam Yahya Ye&shy;meni&rsquo;den ş&ouml;yle dediğini rivayet ettiğini nakletmektedir: &ldquo;Her g&uuml;&ccedil;l&uuml; konuşmacı Ali (a. s)&rsquo;ın s&ouml;zlerinin manasından i&ccedil;miş ve her belagat sahibi konuşmacı onun metoduyla konuşmaya &ccedil;alışmıştır. Ali fesahat ve belagatın kaynağı; y&uuml;kl&uuml; yağmurların bulutudur.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	14- Abbas Mahmud Ukad ş&ouml;yle diyor: &ldquo;Nehc&rsquo;ul Belağa kitabında tevhit ayetlerinin ve ilahi hikmetlerin feyizleri vardır ve bu feyizler, ilahi &ouml;ğretileri ve tevhidi ilkeleri &ouml;ğrenmek isteyenlerin zihnini genişletmekte, ba&shy;siret sahibi kılmaktadır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	15- Muhammed Abduh ise ş&ouml;yle diyor: &ldquo;Nehc&rsquo;ul Belağa&rsquo;yı m&uuml;talaa edince fesahat devleti ve belagat aza&shy;meti g&ouml;z&uuml;mde tecess&uuml;m etti. Bu y&uuml;zden yakin ettim ki bu devletin y&ouml;neticisi bu azametin kahramanı ve muzaffer bayraktarı hi&ccedil; ş&uuml;phe yok Ali b. Ebi Talib&rsquo;tir. Nehc&rsquo;ul Belağa&rsquo;nın Hz. Ali(a. s)&rsquo;ın s&ouml;zleri olduğuna ş&uuml;phe eden&shy;lerin boş hayalleri g&ouml;zlerimde yok oldu; bozuk d&uuml;ş&uuml;nce&shy;leri ve batıl hayalleri silinip gitti.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	16-Corc Jardak ise ş&ouml;yle diyor: &ldquo;Ali b. Ebi Talib akıl a&ccedil;ısından yegane bir insandı. Hz. Ali İslam&rsquo;ın kutbu, İslami &ouml;ğretilerin kaynağı ve Arap ilimlerinin &ccedil;eşmesiydi. Araplar arasında varolan b&uuml;t&uuml;n ilimlerin temelini hi&ccedil; ş&uuml;phe yok Hz. Ali atmıştır ve ya en azından bu konuda b&uuml;y&uuml;k bir katkıya sahiptir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	17-255 yılında vefat eden Cahiz ise Hz. Ali (a. s)&rsquo;ın bir tek c&uuml;mlesi hakkında ş&ouml;yle demektedir: &ldquo;Allah-u Teala bu kısa c&uuml;mleye, sahibinin temiz niyeti ve takva&shy;sıyla uyum arz eden azametten bir elbise hikmet nurun&shy;dan bir perde giydirmiştir.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Peygamber (s. a. a)&rsquo;in ashabı arasında bir grup kimse ilahi ve manevi y&uuml;ce makamların ve iyi bir adım sahibi olmuşlardır. Ama onlardan hi&ccedil; birinden Nehc&rsquo;ul Belağa gibi canlı ve olumlu bir eser bıraktığı g&ouml;r&uuml;lmemiştir. Hatta nicelik a&ccedil;ısından Nehc&rsquo;&uuml;l Belağa&rsquo;nın onda biri ni&shy;telik a&ccedil;ısından ise binde biri dahi başkalarından miras kalmamıştır. Bu y&uuml;zden ger&ccedil;ek&ccedil;i olan bir araştırmacı başkaları hakkında nakl edilen o makam ve dereceler hu&shy;susunda ş&uuml;pheye d&uuml;şer ve bu nakl edilenler hususunda bir takım bağnazlıkların, taraftarlığın, uydurma ve tahrifin rol oynadığını muhtemel g&ouml;r&uuml;r. Ama Nehc&rsquo;&uuml;l Belağa gibi aydın ve canlı bir eserin varlığı bir ışığın g&uuml;neşin varlı&shy;ğına delaleti gibidir. Zira ilim ve sanat uydurulacak bir şey değildir. Marifet ve ilimleri Ali b. Ebi Talib&rsquo;in derece&shy;sine ulaşamayan bir insan Nehc&rsquo;&uuml;l Belağa gibi bir kitab asla yazamaz. Nitekim hat sanatı bu makaledeki hat dere&shy;cesine ulaşamayan kimselerde bunun bir benzerini v&uuml;&shy;cuda getiremezler.</p>\n\n<p>\n	D&uuml;nyada bu &uuml;st&uuml;nl&uuml;k ve deha elde eden kimseler hi&ccedil; ş&uuml;phesiz insanların dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;, haset, it&shy;ham ve k&ouml;&shy;t&uuml;l&uuml;klerinden emanda kalamaz</p>\n\n<p>\n	Deha sahibi insanların ve hatta ilahi peygamberlerin hi&ccedil; birisi de bu kaideden m&uuml;stesna değildir. Dolayısıyla Nehc&rsquo;&uuml;l Belağa&rsquo;yı telif eden ve beyan eden kimse de bu kınama ve eleştirilerden korunamamıştır. Ama yaptığım araştırmalarda da g&ouml;rd&uuml;ğ&uuml;m gibi hi&ccedil; kimse Nehc&rsquo;&uuml;l-Belağa&rsquo;nın fesahat ve belagatı a&ccedil;ısından da bir şek ve ş&uuml;pheye asla d&uuml;şmemiştir. Nitekim g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi d&uuml;nyada bir &ccedil;ok edebiyat&ccedil;ı ve belagat sahibi kimseler de Nehc&rsquo;&uuml;l-Belağa&rsquo;yı &ouml;vm&uuml;ş, y&uuml;ce saymıştır. Kur&rsquo;an ve Nebiyy-i Ekrem (s. a. a) s&ouml;z&uuml;nden sonra ve eşsiz benzer&shy;siz olduğunu kabul etmişlerdir. Arap edebiyat ve belagat&shy;&ccedil;ılarının Nehc&rsquo;&uuml;l-Belağa kitabının belagatı hususunda hi&ccedil;bir ş&uuml;phe ve ithama d&uuml;şmemelerinin nedeni, belki de onun bir benzerini getirmekten aciz ve g&uuml;&ccedil;s&uuml;z kalışları&shy;dır. İşte bu y&uuml;zden de Nehc&rsquo;&uuml;l Belağa&rsquo;nın &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ifade etmek zorunda kalmışlardır.</p>\n\n<p>\n	Daha &ouml;nce de beyan ettiğimiz gibi bir şey hakkında bin yıl sonra verilen bir h&uuml;k&uuml;m her t&uuml;rl&uuml; sapmadan ve kusur&shy;dan uzaktır. Bu s&ouml;z&uuml;n daha iyi anlaşılması i&ccedil;in değerli okuyucuların hatta Şii olmayan bir &ccedil;ok eleştirmen ve ede&shy;biyat&ccedil;ıların s&ouml;zlerine dikkat etmelerini istiyorum.</p>\n\n<h2>\n	Ali (a. s)&rsquo;ın S&ouml;z&uuml;n&uuml;n Değerlendirilmesi</h2>\n\n<p>\n	Bazı edebiyat ve belagat bilginleri Hz. Ali (a. s)&rsquo;ın s&ouml;zlerinin d&uuml;nyadaki diğer edebiyat&ccedil;ıların s&ouml;zleri ile mu&shy;kayese etmek, yorum ve tahlile tabi tutmak istemişlerdir ve bu yolda olduk&ccedil;a zarif ve derin araştırmalar yapmış&shy;lardır. Burada işte bunlardan bazısına yer vermek istiyo&shy;ruz:</p>\n\n<p>\n	1- İbn-i Ebil Hadid Mu&rsquo;tezili Nehc&rsquo;&uuml;l Belağa&rsquo;nın hut&shy;belerinden birini şerh edip a&ccedil;ıkladıktan sonra &ldquo;İmam Ali&rsquo;nin s&ouml;z&uuml; ile İbn-i Nubate&rsquo;nin s&ouml;z&uuml;n&uuml;n mukayesesi adı altında bir b&ouml;l&uuml;m a&ccedil;mış ve ş&ouml;yle demiştir: <a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> &ldquo;Burada b&uuml;&shy;y&uuml;k hatip Abdurrahim b. Nubate&rsquo;nin hutbelerinden bir b&ouml;l&uuml;m&uuml;ne yer vereceğiz. Bu hutbeleri bazı a&ccedil;ılardan diğer hutbelere daha incelikli ve &uuml;st&uuml;nd&uuml;r. İnsanlar İbn-i Nubate&rsquo;nin hutbelerinin aşığı olmuşlardır. B&uuml;t&uuml;n uzman&shy;ların ittifak ettiği &uuml;zere İbn-i Nubate&rsquo;nin &ouml;ğ&uuml;tleri son de&shy;rece g&uuml;zel ve &ccedil;ekicidir.&rdquo;</p>\n\n<p>\n	Daha sonra İbn-i Nubate&rsquo;nin ş&ouml;yle başlayan &ouml;ğ&uuml;t dolu hutbelerinden birini nakl etmektedir: &ldquo;Ey insanlar hazır&shy;lıklı olun aranızda g&ouml;&ccedil; zili &ccedil;alınmıştır. &Ouml;nce &ccedil;ıkın ş&uuml;phe&shy;siz ki teslim alınacağınız an yaklaşmıştır.&rdquo;</p>\n\n<p>\n	Daha sonra bu hutbenin bazı kelimelerini inceleyerek ş&ouml;yle demektedir: &ldquo;Bir yerde &ldquo;kahkari&rdquo; kelimesi bir satı&shy;rın yarısında tekrarlanmıştır ve bu edebi a&ccedil;ıdan &ccedil;ok &ccedil;ir&shy;kindir. İ&ccedil;indeki bu hutbelerden bazı kelimelerin duyul&shy;ması kulağa asla hoş gelmemekte ve şehir g&ouml;rmemiş k&ouml;yl&uuml;lerin s&ouml;zlerini andırmaktadır.&rdquo;</p>\n\n<p>\n	Diğer c&uuml;mleleri hakkında ise ş&ouml;yle diyor: &ldquo;Bu c&uuml;mle&shy;lerin ne zarif bir anlamı vardır ve ne de lafız a&ccedil;ısından tatlı ve akıcıdır.&rdquo;</p>\n\n<p>\n	Evet eğer bu kelimelerden bir teki Nehc&rsquo;&uuml;l-Belağa&rsquo;da g&ouml;r&uuml;lm&uuml;ş olsaydı biz onu &ouml;vmezdik ve dolayısıyla da bu kitap sıradan normal bir kitap sayılırdı.</p>\n\n<p>\n	2- Kalakşendi, Subh&rsquo;ul A&rsquo;şa adlı kitabında ş&ouml;yle di&shy;yor:<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> &ldquo;M&uuml;minlerin Emiri Hz. Ali (a. s) ş&ouml;yle buyurmuş&shy;tur: &ldquo;Her insanın değeri &ouml;vd&uuml;ğ&uuml; şeyledir. Şairin biri de Hz. Ali&rsquo;nin bu s&ouml;z&uuml;ndeki anlamı aynısıyla şu şiirine yan&shy;sıtmıştır:</p>\n\n<p>\n	&ldquo;Ey beni kınayan bırak beni de değerim artsın</p>\n\n<p>\n	&ldquo;insanların kıymeti &ouml;vd&uuml;ğ&uuml; şeyledir.&rdquo;</p>\n\n<p>\n	Sadece bu şiirin ikinci mısrası bir &ccedil;ok kusurlarıyla Ali (a. s)&rsquo;ın s&ouml;z&uuml;n&uuml;n anlamını i&ccedil;ermektedir. Ama burada &ldquo;kullu imrein&rdquo; (herkes) lafzı yerine &ldquo;kullunnas&rdquo; (b&uuml;t&uuml;n insanlar) kelimesi kullanılmıştır ve iki &ldquo;nun&rdquo;, aralarında bir tek sakin harf yer alacak şekilde bir araya getirilmiştir. C&uuml;mlenin başındaki &ldquo;fa&rdquo; harfi ise &ccedil;irkin ve faydasızdır. (dolayısıyla iki c&uuml;mle aynı anlam i&ccedil;erdiği halde şairin s&ouml;z&uuml; edebi a&ccedil;ıdan bir &ccedil;ok eksiklikler i&ccedil;ermektedir.)</p>\n\n<p>\n	3-Corc Cordak ş&ouml;yle diyor:<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> &ldquo;Ali b. Ebi Talib h&uuml;rri&shy;yet hakkında ş&ouml;yle demiştir: &ldquo;Asla başkasının kulu olma ve ş&uuml;phesiz ki Allah seni h&uuml;r yaratmıştır.&rdquo; &Ouml;mer b. Hattab da bu anlamda ş&ouml;yle demiştir: &ldquo;İnsanları nasıl k&ouml;le edersiniz. Oysa anneleri onları h&uuml;r yaratmıştır.</p>\n\n<p>\n	Burada g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ali b. Ebi Talib&rsquo;in s&ouml;z&uuml; ile &Ouml;mer b. Hattab&rsquo;ın s&ouml;z&uuml; arasında temelde &ccedil;ok b&uuml;y&uuml;k farklılıklar vardır. Zira ilk olarak &Ouml;mer&rsquo;in s&ouml;z&uuml;nde yer alan h&uuml;rriyet kelimesi diğer &ccedil;ağdaşlarının kullandığı gibi k&ouml;lelik kavramının karşıtı olarak kullanılmıştır, zira o zamanlar insanlar k&ouml;le ve cariye olarak alınıp satılıyordu, ama Al b. Ebi Talib&rsquo;in s&ouml;z&uuml; geniş anlamda bir h&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;ğ&uuml; kapsamaktadır ve insan varlığının &ouml;nemli bir boyutunu i&ccedil;ermektedir. İkinci olarak &Ouml;mer sadece k&ouml;le sahiplerine seslenmiş ve insanları neden k&ouml;le ettikle&shy;rini sormaktadır. Oysa onlara nasihat etmenin hi&ccedil; bir fay&shy;dası yoktur. Ali b. Ebi Talib ise burada bizzat k&ouml;lelere seslenmekte, onlara &ouml;zg&uuml;rl&uuml;k ruhunu hissettirmektedir. Onlara, kendilerine dayanmalarını ve yaratılış d&uuml;zeninin aksine kendilerini k&ouml;le edinenlere karşı kıyam etmele&shy;rini s&ouml;ylemektedir. Hz. Ali (a. s) bu kısa s&ouml;z&uuml;yle k&ouml;lelerin kalbine heyecan tohumu ve s&ouml;m&uuml;rgecilerin boyunduru&shy;ğundan kurtuluş &uuml;midini ekmektedir. &Uuml;&ccedil;&uuml;nc&uuml; olarak &Ouml;mer insanların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; annelerinden doğuşuna bağlamıştır, oysa Ali b. Ebi Talib, &ouml;zg&uuml;rl&uuml;ğ&uuml;n k&ouml;kenin ilahi bir taktire, s&uuml;nnete ve yaratılış alemine dayandır&shy;mıştır. Bu da ş&uuml;phesiz ki anneden doğuştan kaynaklanan &ouml;zg&uuml;rl&uuml;kten &ccedil;ok daha geniş ve k&ouml;kl&uuml; bir anlam ifade et&shy;mektedir.</p>\n\n<h2>\n	Ali (a. s)&rsquo;ın S&ouml;zlerinin Toplanması</h2>\n\n<p>\n	Ali (a. s)&rsquo;ın ashabı arasında b&uuml;y&uuml;k bir aşk ve tutkunlu&shy;ğun yanı sıra basiret ilim sahibi olan , aynı zamanda rical alimlerinin de ifade ettiği gibi, doğru s&ouml;zl&uuml; doğru inan&ccedil;lı ve g&uuml;venilir olan bir grup vardı. İbn-i Abbas Kumeyl b. Ziyad, Haris A&rsquo;ver, Reşit Hicri, Meysem-i Temmar, Hicr b. Adiyy, Esbağ b. Nubate, Sa&rsquo;saa b. Suhan, Nuf&rsquo;i Bekkali, Zirar b. Zamere, Zeyd b. Veheb gibi y&uuml;ce makama ve b&uuml;y&uuml;k bir &uuml;ne sahip kimselerdi bunlar. Ha&shy;yatlarının da tanıklık ettiği gibi aydın kalpli olan bu in&shy;sanlar bizzat kendi zamanlarında artık bundan b&ouml;yle hila&shy;fet makamına Ali b. Ebi Talib gibi birinin&nbsp; ge&ccedil;emeyece&shy;ğini anlamışlardı. Artık g&ouml;ky&uuml;z&uuml; Ali gibi birinin sesini asla duymayacaktır. İşte bu y&uuml;zden s&uuml;rekli Hz. Ali ile birlikte bulunuyor can-u g&ouml;n&uuml;lden s&ouml;zlerini dinliyorlardı.</p>\n\n<p>\n	Sabırsız aşıklar Cuma, Bayram, Camiler, savaş mey&shy;danları, genel toplantılar, ve &ouml;zel oturumlarda Hz. Ali (a. s)&rsquo;ın buyurduğu s&ouml;zlerini Arapların yaygın adeti olduğu &uuml;zere hafızalarına kaydediyor, başkaları i&ccedil;in naklediyor ve yavaş yavaş yazı, mecmua&nbsp; ve kitap haline gelmesini sağlıyorlardı. Hatta Hz. Ali (a. s)&rsquo;ın bulunduğu savaşlara katılmış olan ve herkesten daha &ccedil;ok Hz. Ali (a. s)&rsquo;ı s&ouml;zle&shy;rinin aşığı bulunan Zeyd b. Veheb Kitab&rsquo;ul-Huteb adında ilk kitabı yazdı. H. 96 yılında vefat etti ve kitabı beşinci asra kadar da ulaşmıştır. Zira Şeyh Tusi kitabının fihristinde o kitaptan rivayette bulunmaktadır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Ondan sonra yazılan, zahiren şuanda &ouml;rneği bulunma&shy;yan, sadece rical ve terc&uuml;me alimlerinin aslarını zikrettiği diğer kitaplar ise şunlardır:</p>\n\n<p>\n	1- Mus&rsquo;ade b. Sadaka&rsquo;nın yazmış olduğu &ldquo;Huteb-i Emir&rsquo;el M&uuml;&rsquo;minin&rdquo; kitap ki İmam Sadık (a. s)&rsquo;dan da bir takım hadisler rivayet etmiştir. Bu kitabın bir n&uuml;shası Seyyid b. Tavus&rsquo;un eline ulaşmıştır ve Şeyh Hasan Hilli de Muntehab&rsquo;ul Besair kitabında ondan bir takım na&shy;kil&shy;lerde bulunmuştur. Bu kitap veya Mes&rsquo;ade&rsquo;nin diğer bir kitabı Seyyid Haşim Behrani&rsquo;nin eline ulaşmıştır ve o da Burhan tefsirinde ondan bir takım hususlar nakletmiştir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	2- Huteb-i Emir&rsquo;el M&uuml;minin adlı kitabı ise İsmail b. Mehran yazmıştır ve bu şahıs ta İmam Rıza (a. s)&rsquo;ın as&shy;habındandır.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	3- Huteb-i Ali (a. s) adlı kitabı ise İbrahim b. Hakem Fezzari aslı şahıs yazmıştır ve de ikinci asrın yazarların&shy;dan sayılmaktadır.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	4- Huteb-i Emir&rsquo;el M&uuml;minin adlı kitabı ise Seyyid Abdulazim Hasani adlı şahıs yazmıştır ve de İmam Ha&shy;san (a. s)&rsquo;ın evlatlarındandır. Bu şahsın kabri Rey şeh&shy;rinde Ehl-i Beyt aşıkları tarafından ziyaret edilmektedir. Bu şa&shy;hıs sekizinci, dokuzuncu ve onuncu imamların za&shy;manını da derk etmiştir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	5- Huteb-i Emir&rsquo;el M&uuml;minin adlı kitabı ise on bir, on iki ve on &uuml;&ccedil;&uuml;nc&uuml; imamların zamanlarını derk eden&nbsp; salih b. Hammad adlı şahıs yazmıştır. <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	6- Huteb-i Emir&rsquo;el M&uuml;minin adlı kitabı ise &uuml;&ccedil;&uuml;nc&uuml; as&shy;rın sonlarında yaşayan İbrahim b. S&uuml;leyman adlı kimse telif etmiştir.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	7- Huteb-i Ali adlı kitabı ise H. 206 yılında vefat eden<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> Hişam b. Muhammed b. Saib-i Kelbi yazmıştır.</p>\n\n<p>\n	8- Huteb-i Ali ve Kutubuhu ila Ummalihi adlı kitabı ise H. 225 yılında vefat eden Ali b. Muhammed Medaini adlı kimse telif etmiştir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	9- el-Hutbet&rsquo;uz Zehra adlı kitabı ise H. 157 yılında ve&shy;fat eden Ebi Mahnef, Lut b. Yahya adlı kimse yazmıştır. <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	10- Huteb-i Emir&rsquo;el M&uuml;&rsquo;minin adlı kitabı ise H. 332 yılında vefat eden Ebu Ahmed Celludi adlı kimse yaz&shy;mıştır. Bu kitap Hz. Ali&rsquo;nin hutbelerini mektuplarını, şi&shy;irleri, &ouml;ğ&uuml;tlerini g&uuml;zel s&ouml;zlerini, dualarını ve şurada beyan ettiği s&ouml;zlerini i&ccedil;ermektedir.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	11-14 Vakidi, İbrahim b. Hilal, Kadı Nu&rsquo;man Mısri ve Nasr b. M&uuml;zahim adlı kimselerin kitabı ki a&ccedil;ıklaması ri&shy;cal kitaplarında yer almıştır.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<h2>\n	Nehc&rsquo;&uuml;l Belağa&rsquo;nın Telifi</h2>\n\n<p>\n	Seyyid Razi asil ve nefis kitaplara ulaşma a&ccedil;ısından &ccedil;ok şanslı biriydi. Zira onun asrında ve yaşadığı yer Bağ&shy;dat&rsquo;ta iki b&uuml;y&uuml;k ve zengin k&uuml;t&uuml;phane mevcuttu ve bundan istifade etme imkanına sahipti. Bu iki k&uuml;t&uuml;phane şunlardı:</p>\n\n<p>\n	1- Seyyid Razi&rsquo;nin kendi kardeşinin k&uuml;t&uuml;phanesi ki seksen binden fazla kitap bulunduruyordu. Bu veya başka sebeplerden dolayı Seyyid Murtaza&rsquo;ya &ldquo;Semanini&rdquo; veya &ldquo;Ebu&rsquo;s-Semanin&rdquo; diyorlardı.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	2- Beyt&rsquo;ul-Hikme adıyla bilinen k&uuml;t&uuml;phane. Bu k&uuml;t&uuml;p&shy;haneyi de Bahauddevle İbn-i Babeveyh Deylemi&rsquo;nin ve&shy;ziri olan Şapur b. Erdeşir, H. 381 yılında Memun&rsquo;ur-Reşid&rsquo;in Beyt&rsquo;ul-Hikme&rsquo;sine benzer bir şe&shy;kilde tesis et&shy;mişti. Şapur, bu k&uuml;t&uuml;phaneyi Bağdat Kerh beldesinde, Beyn&rsquo;us-Sureyn adlı mahallede tesis etmişti. Bu k&uuml;t&uuml;pha&shy;nede on binden fazla İran ve Irak&rsquo;tan getirilmiş asıl ki&shy;taplar ve Hindistan, &Ccedil;in ve Rum&rsquo;dan aslı &uuml;zerinden ya&shy;zılmış n&uuml;shalar mevcuttu. Bu k&uuml;t&uuml;phane de Şiilere mah&shy;sus bir k&uuml;t&uuml;phaneydi.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Yakut Hamevi ş&ouml;yle diyor: &ldquo;Bu k&uuml;t&uuml;phaneden daha iyi bir k&uuml;t&uuml;phane yery&uuml;z&uuml;nde yoktur.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bu k&uuml;t&uuml;phane yaklaşık yetmiş yıl baki kalmıştır. Daha sonra H. 447 veya 450 yılında Tuğrul Bey&rsquo;in Bağdat&rsquo;a saldırısının ardından k&ouml;t&uuml; ve dinsiz insanların eliyle yakı&shy;larak yıkılmıştır.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Seyyid Razi bu iki k&uuml;t&uuml;phanede mevcut olan kitap&shy;larda g&ouml;rd&uuml;ğ&uuml; Hz. Ali (a. s)&rsquo;ın hutbeler, mektuplar veya kısa s&ouml;zlerinden fesahat ve belagat a&ccedil;ısından beğendikle&shy;rini se&ccedil;miş ve bunun b&uuml;t&uuml;n&uuml;n&uuml; bir kitap haline getirip Nehc&rsquo;ul Belağa olarak adlandırmıştır. Kitabı se&ccedil;ilmiş s&ouml;zlerden oluştuğu ve daha &ccedil;ok edebi boyuta sahip ol&shy;duğu i&ccedil;in de rivayetlerin senedini zikretmemiştir. Hatta bazen bir hutbenin bazı c&uuml;mlelerini &ccedil;eşitli yollardan bir araya getirmiş ve birbiri ardınca zikretmiştir. &Ouml;yle ki ba&shy;zen aralarında manevi bir bağ bile g&ouml;z&uuml;kmemektedir. 37, 38, 85, 106 ve 120. Hutbeler ile 10. Mektup gibi.</p>\n\n<p>\n	Ez-Zeria adlı kitabın sahibi ş&ouml;yle diyor: &ldquo;Seyyid Razi bir g&uuml;n k&uuml;t&uuml;phanesinin ateşe verileceğini ve binlerce yıl sonra insanların Ali (a. s)&rsquo;ın s&ouml;zlerini işitmeye muhta&ccedil; olacaklarını nereden bileceklerdi. Bu s&ouml;zler ş&uuml;phesiz İlam &uuml;mmetinin islahı ve hidayeti i&ccedil;in beyan edilmiş s&ouml;zlerdir. Seyyid Razi bilmediğinden dolayı elbette maruzdur. En azından bu Nehc&rsquo;ul Belağa&rsquo;yı bizlere hatıra bıraktığı i&ccedil;in kendisine teşekk&uuml;r bor&ccedil;luyuz.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Ez-Zeria kitabının yazarı bazı bilgisiz bağnazların bu konuda ş&uuml;phelerinin Şii bilginlerinin Nehc&rsquo;ul Belağa&rsquo;nın hatta Şıkşıkiye hutbesinin kaynaklarını baki kalan kitap&shy;lardan da &ccedil;ıkarabileceğini bilemiyordu. &Ouml;yle ki Nehc&rsquo;ul Belağa&rsquo;nın d&ouml;rt katı i&ccedil;indeki s&ouml;zlerinin kaynaklarını be&shy;lirten kitaplar yazılmıştır.</p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;daki Mevcut Kaynaklar</h2>\n\n<p>\n	Seyyid Razi on altı yerde Nehc&rsquo;ul Belağa&rsquo;nın kayna&shy;ğını bizzat itiraf etmiştir. Bu yerler şunlardır:</p>\n\n<p>\n	1- 32. hutbeyi Cahiz&rsquo;in el Beyan ve&rsquo;t-Tebyin kitabın&shy;dan nakletmiştir.</p>\n\n<p>\n	2- 89. hutbeyi Mes&rsquo;ada b. Sadaka yoluyla İmam Sa&shy;dık (a. s)&rsquo;dan nakletmiştir. Nitekim İbn-i Ebil Hadid n&uuml;s&shy;ha&shy;sında da mevcuttur ve bu hutbe &ldquo;Eşbah&rdquo; olarak adlandı&shy;rılmıştır.</p>\n\n<p>\n	3- 180. hutbeyi Nevf-i Bekkali&rsquo;den nakletmiştir.</p>\n\n<p>\n	4- 54. Mektubu Ebu Cafer İskafi&rsquo;nin &ldquo;Mekamat&rdquo; kita&shy;bından nakletmiştir.</p>\n\n<p>\n	5- 74. Mektubu Hişam Kelbi&rsquo;nin &ldquo;Hat&rdquo; kitabından&nbsp; nakletmiştir.</p>\n\n<p>\n	6- 75. Mektubu Vakidi&rsquo;nin Cemel kitabından naklet&shy;miştir.</p>\n\n<p>\n	7- 78. Mektubu Said b. Yahya el-Emevi&rsquo;nin &ldquo;Meğazi&rdquo; kitabından nakletmiştir.</p>\n\n<p>\n	8- 88. mektubu İmam Muhammed Bakır&rsquo;dan rivayet etmiştir.</p>\n\n<p>\n	9-&nbsp; 77. Hikmetli s&ouml;z&uuml; &ldquo;Zirar-i Zebbai&rsquo;den nakletmiştir.</p>\n\n<p>\n	10- 104. Hikmetli s&ouml;z&uuml; Nevf-i Bekkali&rsquo;Den rivayet et&shy;miştir.</p>\n\n<p>\n	11- 147. Hikmetli s&ouml;z&uuml; Kumeyl b. Ziyad-i Neh&rsquo;i&rsquo;den nakletmiştir.</p>\n\n<p>\n	12-&nbsp; 373. Hikmetli s&ouml;z&uuml; Tarih-i Taberi&rsquo;den nakletmiş&shy;tir.</p>\n\n<p>\n	13-&nbsp; 375. Hikmetli s&ouml;z&uuml; Ebi Cuheyfe&rsquo;den nakletmiştir.</p>\n\n<p>\n	14- 434. Hikmetli s&ouml;z&uuml; Saleb, İbn-i A&rsquo;rabi&rsquo;den nak&shy;letmiştir.</p>\n\n<p>\n	15- 466. Hikmetli s&ouml;z&uuml; M&uuml;berred&rsquo;in &ldquo;el-Muktezeb&rdquo; kitabından nakletmiştir.</p>\n\n<p>\n	16- 4. Hikmetli s&ouml;z&uuml; ise Ebu Ubeyd Kasım b. Se&shy;lam&rsquo;dan nakletmiştir.</p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın M&uuml;stedrekleri</h2>\n\n<p>\n	Daha &ouml;ncede dediğimiz gibi M&uuml;minlerin Emiri Ali (a. s)&rsquo;ın ashabı onun s&ouml;zlerinin aşığıydı. Ali (a. s) da b&ouml;yle&shy;sine susuz insanlar g&ouml;r&uuml;nce ilahi marifetleri ger&ccedil;ekleri ve dini ilkeleri onlara beyan etmeyi bir g&ouml;rev biliyordu. El&shy;bette itiraf etmek gerekir ki Hz. Ali&rsquo;nin buyurup da bize ulaşmayan s&ouml;zleri mevcut s&ouml;zlerden &ccedil;ok daha fazladır. Zira doğal olarak Hz. Ali(a. s)&rsquo;ın t&uuml;m s&ouml;zleri yazılmamış, yazılanların bir miktarı da tarihte yer alan bazı olaylar neticesinde ortadan kaybolmuştur. Ama ne mutlu, demek gerekir ki bug&uuml;n elimizde var olanlar sadece Nehc&rsquo;ul Belağa&rsquo;ya &ouml;zg&uuml; değildir. Bildiğimiz gibi Seyyid Razi, Hz.ali (a. s)&rsquo;ın sadece edebiyat ve belagat &ouml;zelliği taşıyan s&ouml;zlerini ve mektuplarını kaydetmiştir. Bu y&uuml;zden İbn-i Ebil Hadid, Seyyid Habibullah Hui ve İbn-i Meysem gibi bazı Nehc&rsquo;ul Belağa&rsquo;yı şerh eden kimseler bazı hutbelerin şerhinde Seyyid Razi&rsquo;nin &ouml;nce veya sonrasından attığı b&ouml;l&uuml;mleri de asıl kaynağından nakletmişlerdir. &Ouml;rneğin Hui yazdığı Şerhinde 29, 30, 37, 92 ve 180. Hutbeleri şerh ederken Seyyid Razi&rsquo;nin attığı b&ouml;l&uuml;mlere de yer ver&shy;mişlerdir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	İbn-i Ebil Hadid de kendi nezrindeki mevcut kaynak&shy;lara işaret etmiş ve Seyyid Razi&rsquo;nin ilave ettiği ekleri zik&shy;retmiştir. <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Ali b. H&uuml;seyin Mes&rsquo;udi de ş&ouml;yle diyor: &ldquo;Ali (a. s)&rsquo;ın farklı yerlerde irat ettiği hutbelerden 480 k&uuml;s&uuml;r&uuml; ezber&shy;lenmiştir ve s&ouml;zl&uuml; ve uygulamalı olarak insanlar arasında yaygın hale gelmiştir.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Oysa Nehc&rsquo;ul Belağa&rsquo;daki mevcut hutbeler 239 tane&shy;dir ki Mes&rsquo;udi&rsquo;nin dediğinin yarısından da azdır. Tu&shy;haf&rsquo;ul-Ukul adlı kitabının 163 sayfasını Hz. Ali (a. s)&rsquo;ın hutbe, vasiyet ve &ouml;ğ&uuml;tlerine ayıran Hasan b. Şube ş&ouml;yle demektedir: &ldquo;Eğer Hz. Ali (a. s)&rsquo;ın sadece tevhit hakkın&shy;daki s&ouml;z ve hutbelerini hi&ccedil; bir uydurma ve başka anlam vermeden bir araya getirecek olursak bu Tuhaf&rsquo;ul &ndash;Ukul kadar kalın bir kitap olurdu.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	H. 588 yılında vefat eden İbn-i Şehraşub, Menakib-i Al-i Ebi Talib adlı kitabında Nehc&rsquo;ul Belağa&rsquo;da mevcut olan Şıkşıkiye, Tevhit, Kasıa, Eşbah, İstiska ve Garra aslı hutbelerinin yanı sıra bu kitapta olmayan başka hutbelerin adını da zikretmektedir. &Ouml;rneğin; Lu&rsquo;lu&rsquo;, iftihar, D&uuml;rre-i Yetime, Ekalim, Vesile, Talutiyye, Kasbiyye, S&uuml;leymaniyye, Natıka, Dameğa, Fazıha hutbeleri gibi... Daha sonra Zeyd b. Veheb ve S&uuml;leyman b. Mehran&rsquo;ın kitaplarını zikretmekte ve bu kitapların kendi zamanında da varolduğuna işaret etmektedir. <a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Bazı alimlerde Nehc&rsquo;ul Belağa&rsquo;nın m&uuml;stedreki olarak başlı başına bir takım eserler yazmışlardır. &Ouml;rneğin:</p>\n\n<p>\n	1- Şeyh Hadi, Kaşif&rsquo;ul Gıta, 17 ila 188. Sayfalarda Nehc&rsquo;ul Belağa&rsquo;nın d&uuml;zeninde olduğu gibi Hz. Ali&rsquo;nin s&ouml;z ve mektuplarını nakletmiştir.</p>\n\n<p>\n	2- &Ccedil;ağdaş bilgin Şeyh Muhammed Bakır Mahmudi, &ldquo;Nehc&rsquo;&uuml;s Saade fi M&uuml;stedrek-i Nehc&rsquo;il Belağa&rdquo; adlı bir kitap yazmıştır. Bu kitabın d&ouml;rt cildini bizzat ben g&ouml;rd&uuml;m &uuml;&ccedil; cildini ise b&uuml;y&uuml;k hatip ve bilgin Seyyid Abduzzehra H&uuml;seyni&rsquo;ye bizzat kendisi g&ouml;stermiştir. Bazı b&uuml;y&uuml;k bil&shy;ginler de bu kitabın i&ccedil;eriğini Nehc&rsquo;&uuml;l-Belağa&rsquo;nın kay&shy;nakları olarak tanıtmıştır. &Ouml;yle anlaşılıyor ki sanki &ldquo;Mesadir-u Nehc&rsquo;il Belağa ve Esanidihi&rdquo; kitabıyla karış&shy;tırılmıştır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	3- Abdullah b. İsmail Halebi&rsquo;nin yazmış olduğu Kitab&rsquo;ut Tezyil<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	4- İbn-i Nake Ahmed b. Yahya&rsquo;nın yazmış olduğu Mulhek-u Nehc&rsquo;&uuml;l Belağa<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	5- Seyyid Ali Han Emir Ehvaz&rsquo;ın babası olan Halef b. Seyyid Abdulmuttalip Meşaşi&rsquo;nin yazmış olduğu en-Nehc&rsquo;ut-Takvim kitabı<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	6- Seyyid Hasan Mir Cihani Tabatabai&rsquo;nin yazmış ol&shy;duğu Misbah&rsquo;ul-Belağa kitabı</p>\n\n<p>\n	7- Abdulvahid Amedi&rsquo;nin yazmış olduğu Gurer&rsquo;ul-Hikem ve Durer&rsquo;ul kilem kitabı... Bu kitapta Nehc&rsquo;&uuml;l-Belağa&rsquo;da &ccedil;ok azı yer alan Hz. Ali (a. s)&rsquo;ın kısa s&ouml;zleri yer almıştır. Bazılarının da farklı tabirleri ama tek an&shy;lamları vardır. &ldquo;Edep g&uuml;zelliği en &uuml;st&uuml;n soyluluktur.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> S&ouml;&shy;z&uuml;nde olduğu gibi. Zira bu hadisin Arap&ccedil;a metninde &ldquo;h&uuml;sn&rdquo; kelimesi kullanmışken aynı anlamı ifade eden bir başka hadisde ise &ldquo;ni&rsquo;me&rdquo; kelimesi kullanılmıştır ve her ikisi de &ldquo;g&uuml;zel&rdquo; anlamındadır.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> Hakeza &ldquo;Edepten daha &uuml;s&shy;t&uuml;n soy yoktur.&rdquo; Hadisinde de aynı durum g&ouml;ze &ccedil;arp&shy;maktadır.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> Zira bir başka yerde &ldquo;Edep gibi soy yoktur.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> Veya &ldquo;soyların en &uuml;st&uuml;n&uuml; g&uuml;zel edeptir.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> buyurulmuştur ve her &uuml;&ccedil; hadis de aslında bir tek mana ifade etmektedir.</p>\n\n<p>\n	8- İbn-i Ebi&rsquo;l-Hadid, kendi Nehc&rsquo;&uuml;l Belağa şerhinin sonların Seyyid Razi&rsquo;nin naklettiği kısa s&ouml;zlere 998 tane daha ekleyerek bunu &ldquo;el-Hikem&rsquo;ul Menşure&rdquo; diye adlan&shy;dırmıştır.</p>\n\n<p>\n	9- Kadı Kudai&rsquo;nin telif ettiği &ldquo;Destur-u Mealim&rsquo;il-Hikem&rdquo; kitabı.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	10- Ebil Abbas Simeri&rsquo;nin telif ettiği &ldquo;Kelam-u Ali ve Hutebuhu&rdquo;kitabı<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	11- Şeyh Ali Vasiti&rsquo;nin H. 457 yılında yazdığı &ldquo;Uyun&rsquo;ul Hikem ve&rsquo;l Mevaiz&rdquo; kitabı.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	12- Mahmud b. Ebi Bekr Hafız Medini&rsquo;nin telif ettiği Huteb-u Ali b. Ebi Talib<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	13- Fazl b. Hasan Tebersi&rsquo;nin telif ettiği Nesr&rsquo;ul-Leali<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	14- Fazl b. Ravendi&rsquo;nin telif ettiği Nesr&rsquo;ul-Leali<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	15- H. 553 yılunda vefat eden Reşid Vetvat&rsquo;ın telif et&shy;tiği &ldquo;Metlub-u kolli Talib&rdquo;kitabı<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	16- H. 841 yılında vefat eden İbn-i Faht Hilli&rsquo;nin telif ettiği &ldquo;İstihrac&rsquo;ul-Vekayi&rsquo;il Mustekbele&rdquo; kitabı.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	17- Mir Kasım Karabaği&rsquo;nin hattıyla yazılmış olan &ldquo;Monteheb-u Vesaya-i Emir&rsquo;ul Muminin&rdquo; kitabı. <a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	18- Hacı Sultan İsfahani&rsquo;nin hattıyla yazılmış olan &ldquo;Vasaya-i Emir&rsquo;ul Mu&rsquo;minin&nbsp; kitabı. <a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	19- Kutb&rsquo;ul-Ektab, H&uuml;seyni Zehebi Şirazi&rsquo;nin telif et&shy;tiği &ldquo;el-Lealil Menşure&rdquo; kitabı.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	20- Şeyh Abdullah Behrani Semahici&rsquo;nin telif ettiği es-Sahifet&rsquo;ul-Aleviye kitabı.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	21- H. 1320 yılında vefat eden Hacı Mirza H&uuml;seyin Nuri&rsquo;nin es-Sahifet&rsquo;ul-Aleviyyet&rsquo;ul-Saniye kitabı <a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	22- Hıristiyan bilginlerinden birinin yazmış olduğu Hikem-i Ali b. Ebi Talib, kitabı<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	23- Şeyh Muhammed Harz&rsquo;ın, Şeyh Tayyib Ali hindi i&ccedil;in dikte ettirdiği &ldquo;Huteb-i Emir&rsquo;ul-Muminin, fil Melahim mea şerhiha&rdquo; kitabı<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	24- Şeyh Servet Şerkavi Mısri&rsquo;nin yazmış olduğu &ldquo;Huden ve Nur&rdquo; kitabı.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	Ş&uuml;phesiz bu yazarlar birbirinden haberdar olmadıkları i&ccedil;in de kitaplarında bir &ccedil;ok ortak y&ouml;nler g&ouml;ze &ccedil;arpmakta&shy;dır ve dolayısıyla hepsini Nehc&rsquo;&uuml;l-Belağa&rsquo;nın m&uuml;stedreki hakkında kaleme alınmış bağımsız birer eser kabul etmek m&uuml;mk&uuml;n değildir.</p>\n\n<h2>\n	Seyyid Razi&rsquo;nin Telifleri Nehc&rsquo;ul Belağa&rsquo;nın Senet&shy;lerinin Sağlamlığını Ortaya Koymaktadır</h2>\n\n<p>\n	Rical ve biyografi alimleri Seyyid Razi&rsquo;nin telif ettiği kitaplar hakkında bir &ccedil;ok s&ouml;z s&ouml;ylemişlerdir. Diğer ya&shy;zarların eseleri gibi Seyyid Razi&rsquo;nin&nbsp; eserleri hakkında da yeterli bir araştırma yapılamamıştır. Bizde burada itibar ve g&uuml;ven a&ccedil;ısından birinci derecede &ouml;neme sahip olan Neccaşi&rsquo;nin s&ouml;z&uuml;n&uuml; nakletmek istiyoruz.</p>\n\n<p>\n	Neccaşi kendi fihristinde Seyyid Razi&rsquo;nin kaleme al&shy;dığı&nbsp; on iki kitabı nakletmiştir ve onlar şunlardır:</p>\n\n<p>\n	1- Mecaz&rsquo;ul-Kur&rsquo;an; 2- ez-Ziyadat fi Şi&rsquo;r-i Ebi Te&shy;mam; 3- Ta&rsquo;lik-i Hilaf&rsquo;il Fukeha; 4- Ta&rsquo;likat Ala izah-i Ebi Ali el-Farisi; 5- el-Ceyd min şi&rsquo;r-i İbn-il Haccac; 6- Muhtar-u Şi&rsquo;r-i Ebi İshak es-Sa&rsquo;bi; 7- Madare Beynehu ve beyne Ebi İshak; 8- Ziyadat fi Şi&rsquo;r-i Ebi&rsquo;l Haccac; 9- Nehc&rsquo;ul Belağa; 10- Hesais&rsquo;ul Eimme; 11- Hakaik&rsquo;ul Tenzil (Te&rsquo;vil); 12- Mecazat&rsquo;un Nebeviyye (Mecazat&rsquo;ul Asar&rsquo;in Nebiyye)<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Merhum Allame Emini bu listeye beş kitabını daha eklemektedir.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> Ama s&ouml;z&uuml;n&uuml; ettiğimiz konu i&ccedil;in kaynak olan şey Hakaik&rsquo;ut-Tenzil ve Mecazat&rsquo;un Nebeviyye adlı iki kitaptır. Zira Nehc&rsquo;ul Belağa&rsquo;nın senetleri hususunda bir ş&uuml;phe i&ccedil;ine d&uuml;ş&uuml;lm&uuml;ş ise de bu iki kitap hakkında hi&ccedil; ş&uuml;phe etmemiştir. Bu iki kitabı Seyyid Razi&rsquo;nin yazdığı hususunda hi&ccedil; kimse şekke d&uuml;şmemiştir. Ehl-i S&uuml;nnet alimlerinden olan İsmail Paşa bu iki kitabın adını zikret&shy;mekte<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> ve Bağdadi ise Hakaik&rsquo;ut Tenzil kitabı hususunda ş&ouml;yle demektedir: &ldquo;Seyyid Razi Kur&rsquo;an&rsquo;ın manaları husu&shy;sunda bir benzerini kaleme almanın m&uuml;mk&uuml;n olmadığı bir kitap yazmıştır ve &ouml;te yandan Seyyid Razi bu her iki kita&shy;bında da Nehc&rsquo;ul Belağa adlı kitabından s&ouml;z etmektedir. Ş&ouml;yle ki:</p>\n\n<p>\n	1- Seyyid Razi Kitab&rsquo;ul Mecazat&rsquo;un Nebeviyye adlı kitabında beş yerde Nehc&rsquo;ul Belağa&rsquo;ya işaret etmektedir:</p>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		&ldquo;Benim nezdimde insanlardan en &ccedil;ok gıpta edil&shy;mesi gereken kimse y&uuml;k&uuml; hafif olan m&uuml;min&shy;dir.&rdquo; hadisi hakkında ş&ouml;yle diyor: Bu s&ouml;z&uuml;n beyanı ise m&uuml;minlerin emiri Ali (a. s)&rsquo;ın şu s&ouml;zlerinde yer almıştır: &ldquo;Y&uuml;k&uuml;n&uuml;z&uuml; hafif tutun&nbsp; ve katılın...&rdquo; ki biz bunu Nehc&rsquo;ul Belağa adlı kitabımızda zikrettik.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></li>\n	<li>\n		Seyyid Razi &ldquo;Bana en &ccedil;abuk ulaşacaklarınız eli uzun (c&ouml;mert) olanlarınızdır.&rdquo; Hadisindeki bu c&uuml;mleyi Nehc&rsquo;ul Belağa&rsquo;dan naklettiği Hz. Ali (a. s)&rsquo;ın şu s&ouml;z&uuml;ne benzetmektedir: &ldquo;Kısa elle ihsan edilene uzun elle ihsan edilir.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></li>\n	<li>\n		&ldquo;Ş&uuml;phesiz ki d&uuml;nya g&ouml;&ccedil;&uuml;p gitmiştir.&rdquo; Ha&shy;disi husu&shy;sunda ise bu kelamın m&uuml;minlerin emiri Ali (a. s)&rsquo;dan da nakledildiğini beyan etmekte ve burada Nehc&rsquo;ul Belağa&rsquo;yı zikretmektedir.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></li>\n	<li>\n		&ldquo;Kur&rsquo;an&rsquo;da hi&ccedil; bir ayet nazil olmamıştır ki...&rdquo; ha&shy;disi ise Hz. Ali (a. s)&rsquo;ın Nehc&rsquo;ul Belağa&rsquo;da yer alan şu s&ouml;z&uuml;n&uuml; hatırlatmaktadır: Kur&rsquo;an &ccedil;ok y&uuml;zl&uuml; bir taşıyıcı&shy;dır.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></li>\n	<li>\n		&ldquo;Kalpler kaplara benzer, bazısı diğerinden daha &ccedil;ok alır.&rdquo; Hadisini tabir farklılığıyla Nehc&rsquo;ul Belağa&rsquo;da Hz. Ali (a. s)&rsquo;dan nakletmektedir.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></li>\n</ol>\n\n<p>\n	2- Maalesef sadece beşinci cildi bulunan diğer ciltle&shy;rinden ise haberimizin olmadığı Hakayik&rsquo;ut Te&rsquo;vil kitabı&shy;nın Necef&rsquo;te basılan mevcut cildinde 167. sayfada ş&ouml;yle demektedir: &ldquo;Eğer birisi s&ouml;zlerimizin delilini bulmak isti&shy;yorsa yazdığımız ve adını Nehc&rsquo;ul Belağa koyduğumuz kitabı dikkatle incelemelidir.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Daha &ouml;ncede dediğimiz gibi Nehc&rsquo;ul Belağa kitabı Seyyid Razi&rsquo;nin daha &ouml;nce kaleme aldığı Hesais&rsquo;ul Eimme kitabının bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bu kitabın bir n&uuml;sha&shy;sını merhum Muhaddis Nuri, Şeyh Hadi Al-i Kaşif&rsquo;ul Gıta k&uuml;t&uuml;phanesinde g&ouml;rm&uuml;ş, diğer n&uuml;shası ise Hin&shy;distan Rambever k&uuml;t&uuml;phanesinde mevcuttur. Dolayı&shy;sıyla bu ki&shy;tabı Seyyid Razi&rsquo;nin yazdığı kesin ve ş&uuml;phe g&ouml;t&uuml;rmez bir ger&ccedil;ektir ve H. 1369 yılında Necef&rsquo;te ba&shy;sılmıştır.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın Şerhleri</h2>\n\n<p>\n	Haberdar olduğumuz kadarıyla Kur&rsquo;an&rsquo;ı Kerim&rsquo;den&nbsp; sonra Nehc&rsquo;ul Belağa kadar d&uuml;nyadaki kitaplar ara&shy;sında hi&ccedil; bir kitap&nbsp; İslam bilginlerinin dikkatini bu ka&shy;dar &ccedil;eke&shy;bilen bir başka kitap yoktur. Nehc&rsquo;ul Belağa hakkında şerh, ta&rsquo;lik, terc&uuml;me ve bir &ccedil;ok ilgili kitaplar yazılmış &ccedil;ok &ccedil;eşitli d&uuml;nya dillerine terc&uuml;me edilmiştir. Bir &ccedil;ok alimler tarafından bazı b&ouml;l&uuml;mleri şerh edilmiş, şiir diliyle ifade dilmiş, hakkında m&uuml;stedrek kitapları yazılmış, l&uuml;gatleri a&ccedil;ıklanmış, se&ccedil;meler yapılmış, ke&shy;limelerinin anlamı izah edilmiş ve kaynakları belirtil&shy;miştir. B&uuml;t&uuml;n bu hususlarda bir &ccedil;ok eserler kaleme alınmıştır ve hen&uuml;z de alınmakta&shy;dır. Evet işte canlı olmak, s&uuml;rekli parlamak ve bilginlerin tevecc&uuml;h&uuml;n&uuml; kazanmak budur.</p>\n\n<p>\n	Nehc&rsquo;ul Belağa&rsquo;yı merhum Muhaddis Nuri, Seyyid Muhsin Emin, Merhum Şeyh AbdulH&uuml;seyin Emini, Mer&shy;hum Hacı Şeyh Ağabozorg Tehrani (Razi), Seyyid Abduzzehra Hatip H&uuml;seyni ve benzeri bir &ccedil;ok &uuml;nl&uuml; alim&shy;ler de detaylı olarak şerh etmişlerdir ve ş&uuml;phesiz g&ouml;rd&uuml;k&shy;leri ve kendi zamanlarına yazılmış olan bir ta&shy;kım şerh&shy;lerde bulunmuşlardır.</p>\n\n<p>\n	Merhum Şeyh Tehrani terc&uuml;me ve şerh hususunda 147 eseri zikretmektedir.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a> Ama o sadece Şiilerin telif et&shy;tiği eserleri zikretmiştir. Dolayısıyla da ez-Zeria ki&shy;tabının di&shy;ğer ciltlerinde &ouml;zel isimlerle yazılmış olan bazı şerhleri hesaba katmamıştır. Merhum Emini 81 şerh saymış,<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> Seyyid Abduzzehra Hatip ise 143 şerh ter&shy;c&uuml;me ve talikatını zikretmiştir.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a> İbn-i Ebil Hadid&rsquo;in Şerh-u Nehc&rsquo;il Belağa kitabına yazılmış olan beş ta&rsquo;lika eser gibi Nehc&rsquo;ul Belağa&rsquo;nın bazı şerhlerine yapılan taliklerin yanı sıra, eğer bir kimse b&uuml;t&uuml;n bu mecmuaları toplar ve birleş&shy;tirirse ş&uuml;phesiz ki 250 den yukarı &ccedil;ıkmaz. Elbette bunlar arasında 20 cildi bulan eserler de vardır. Şerh-i Huyi ve Şerh-i İbn-i Ebil Hadid gibi.</p>\n\n<p>\n	Velhasıl Şeyh Nuri, Nehc&rsquo;ul Belağa&rsquo;yı şerh eden ilk kimsenin Beyhaki olduğunu ifade etmektedir.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a> Muhaddis Kumi&rsquo;yi de el-K&uuml;nye ve&rsquo;l elkab adlı kita&shy;bında bu g&ouml;r&uuml;ş&uuml; kabul etmiştir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a> Bizzat Beyhaki de ş&ouml;yle demiştir: &ldquo;Ben&shy;den daha &ouml;nce hi&ccedil; bir alim Nehc&rsquo;ul Belağa&rsquo;yı şerh etme&shy;miştir.&rdquo;</p>\n\n<p>\n	İbn-i Ebil Hadid ise, Nehc&rsquo;ul Belağa&rsquo;yı şerh eden kim&shy;senin Kutb-i Ravendi olduğunu s&ouml;ylemektedir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Hakeza Riyaz&rsquo;ul Ulema kitabının sahibi de bu g&ouml;&shy;r&uuml;ş&uuml; kabul etmiştir. Ama hi&ccedil; ş&uuml;phe yok Seyyid Razi&rsquo;nin &ccedil;ağ&shy;daşı olan Ali b. Nasır&rsquo;ın, A&rsquo;lam-u Nehc&rsquo;il Belağa kitabı Nehc&rsquo;ul Belağa hakkında yazı&shy;lan ilk kitaptır. Seyyid Muhsin Emin ise onun &ldquo;el-Mearic fi Şerh-i Nehc&rsquo;il Belağa&rdquo; adlı bir kitabı oldu&shy;ğunu da ifade etmektedir.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> Şimdi de zahiren Ehl-i S&uuml;n&shy;net ve&rsquo;l Cemaat&rsquo;tan olan (kalplerini Allah daha iyi bilmektedir) ve Nehc&rsquo;ul Belağa&rsquo;yı şerh eden bazı alimlerin adını zikretmek istiyo&shy;ruz.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Muhammed b. Amr, Fahr-u Razi diye meş&shy;hurdur, H. 606 yılında vefat etmiştir. Kıfti&rsquo;nin Tarih&rsquo;ul Hukema kitabında dediği &uuml;zere şerhi ya&shy;rım kalmıştır.</li>\n	<li value=\"NaN\">\n		İbn-i Ebil Hadid diye meşhur olan AbdulHamid b. Muhammed Mutezili Medayini ise 656 yılında vefat etmiş ve şerhini d&ouml;rt yıl sekiz ayda bitirmiştir. Bu şerhi olduk&ccedil;a kapsamlı tam ve hatta mevcut şerhlerin en iyi&shy;sinden sayılmaktadır. Hatta bazı Şia alimleri ise onun ki&shy;tabına &ouml;zet eserler yazmışlardır: İkd&rsquo;un-Nezid, Selasil&rsquo;ul- Hadid ve er-Red-i Ali b. Ebil Hadid gibi.</li>\n	<li value=\"NaN\">\n		Yazarının sadece bazı Ehl-i S&uuml;nnet alim&shy;leri olduğu belirtilen ve Astane K&uuml;t&uuml;phanesinde bulunan en-Nefais fi Şerh-i Nehc&rsquo;il Belağa adlı kitap.</li>\n	<li value=\"NaN\">\n		Mutevvel İrşad ve Tehzib&rsquo;ul Mantık kitapla&shy;rının sa&shy;hibi olan ve hicri 792 yılında vefat eden Molla Saduddin Taftazani Şafii.</li>\n	<li value=\"NaN\">\n		Keşf&rsquo;uz-Zunun kitabında yer aldığı &uuml;zere hicri 922 yılında &ouml;len Kıvamuddin Yusuf b. Ha&shy;san Kazi-i Bağ&shy;dadi.</li>\n	<li value=\"NaN\">\n		Sahihi Buhari&rsquo;ye şerh yazan ve hicri 650 yı&shy;lında &ouml;len l&uuml;gat ve Hadis alimlerinden olan Ha&shy;san b. Muhammed Sagani Hanefi .</li>\n	<li value=\"NaN\">\n		Hicri 1322 yılında &ouml;len Mısır M&uuml;ft&uuml;s&uuml; Şeyh Muhammed AbduH.</li>\n	<li value=\"NaN\">\n		Muhammed Abduh&rsquo;un şerhini, İbn-i Ebil Hadid&rsquo;in şerhinden eklerle nakleden Muhyiddin Hayyat.</li>\n	<li value=\"NaN\">\n		El-Ezher &Uuml;niversitesinin Edebiyat fak&uuml;l&shy;tesi &ouml;ğre&shy;tim &uuml;yesi Muhammed Muhyiddin.</li>\n	<li value=\"NaN\">\n		Nehc&rsquo;ul Belağa&rsquo;nın zor kelimelerini şerh eden &uuml;stad Muhammed Hasan Nail Mersefi, Talik eseri hicri 1328 yılında Mısır&rsquo;da basılmıştır.</li>\n	<li value=\"NaN\">\n		Muhammed Ebul Fazl İbrahim. Şerh-i iki cilt olup H. 1383 yılında Dar-u İhya&rsquo;İl K&uuml;t&uuml;b&rsquo;il Arabiyye&rsquo;de ba&shy;sılmıştır.</li>\n</ol>\n\n<p>\n	S&uuml;nni veya Şii b&uuml;t&uuml;n bu alimlerin hepsi de yazdıkları kitapların &ouml;n s&ouml;z&uuml;nde Nehc&rsquo;ul Belağa kitabının Hz. Ali&rsquo;nin s&ouml;zleri olup Seyyid Razi tarafından bir araya geti&shy;rildiğine kesin bir şekilde inandıklarını dile getirmişlerdir. Hatta Şeyh Muhammed Abduh Nehc&rsquo;ul Belağa&rsquo;nın i&ccedil;in&shy;deki kelimelere istinad etmekte ve bunlarla l&uuml;gat ehli aleyhine istidlalde bulunmaktadır. 195. hutbenin i&ccedil;inde yer alan bazı c&uuml;mleler hakkında edebiyat&ccedil;ıların yanıldı&shy;ğını ve Hz. Ali&rsquo;nin s&ouml;z&uuml;n&uuml;n h&uuml;ccet olduğunu dile getir&shy;miştir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın Hafızları</h2>\n\n<p>\n	Hadis ashabı alimleri s&uuml;rekli Kur&rsquo;an-ı Kerim&rsquo;den sonra Nehc&rsquo;ul Belağa&rsquo;yı hıfzetmeye &ouml;nem vermişlerdir. Burada onlardan bazısını zikretmek istiyoruz.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Şeyh Muntecebuddin&rsquo;in dediği &uuml;zere Seyyid Razi&rsquo;ye yakın bir zamanda yaşamış olan Kadı Cemal&uuml;ddin Kaşani.</li>\n	<li value=\"NaN\">\n		İbn-i Kesir&rsquo;in tarihinde ve İbn-i Cevzi&rsquo;nin ise Muntezem adlı eserinde belirttiği &uuml;zere H. 564 yılında &ouml;len Ebu Abdullah Muhammed Faruki. <a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></li>\n	<li value=\"NaN\">\n		H. 1280 yılında vefat eden Seyyid Muhammed Mekki Hairi.</li>\n	<li value=\"NaN\">\n		Şeyh Muhammed H&uuml;seyin M&uuml;r&uuml;vvet Hafız Amili<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></li>\n</ol>\n\n<p>\n	Elbette Nehc&rsquo;ul Belağa&rsquo;nın b&uuml;t&uuml;n hafızlarını saya&shy;bil&shy;mek&nbsp; m&uuml;mk&uuml;n değildir.&nbsp; Zira bir &ccedil;ok insan bunu iz&shy;har et&shy;memiş ve tarih de adını kaydetmemiştir. Bazıları ise y&uuml;zde doksan beşini ezberlediği halde hafız sayıl&shy;mamış&shy;lardır. Nitekim bu son gruptan &uuml;&ccedil; &ccedil;ağdaş alimi bizzat ta&shy;nıdım ki i&ccedil;lerinden biri de vefat etmiştir.</p>\n\n<p>\n	Ayrıca yazarlık hususunda neredeyse darb-ı mesel ha&shy;line gelen ve H. 2. Asrın başlarında yaşamış bulunan Abdulhamit Katip&rsquo;de ş&ouml;yle demektedir: &ldquo;Ben Ali (a. s)&rsquo;ın yetmiş hutbesini ezberledim daha sonra zihnim kayna&shy;dık&ccedil;a kaynadı. <a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	Arap Hatiplerinin darb-ı meseli haline gelen İbn-i Nubate ise ş&ouml;yle diyor: &ldquo;Ben Hz. Ali (a. s)&rsquo;ın s&ouml;zlerin&shy;den y&uuml;z b&ouml;l&uuml;m ezberledim ve bu benim i&ccedil;in bitmeyen bir ha&shy;zine oldu.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın Kur&rsquo;an&rsquo;la İlişkisi;</h2>\n\n<p>\n	M&uuml;minlerin Emir Ali (a. s) bazı yerlerde s&ouml;zlerine de&shy;lil olarak Kur&rsquo;an ayetlerini zikretmiştir. Seyyid Razi&nbsp; bunlardan bazısını Nehc&rsquo;ul Belağa&rsquo;da zikretmiştir. &Ouml;r&shy;ne&shy;ğin:</p>\n\n<ol>\n	<li value=\"NaN\">\n		&ldquo;Bu ahiret yurdunu, yery&uuml;z&uuml;nde b&ouml;b&uuml;rlenmeyi ve bozgunculuğu istemeyen kimselere veririz. Sonu&ccedil; Allah&#39;a karşı gelmekten sakınanlarındır.&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></li>\n	<li value=\"NaN\">\n		&ldquo;Kitapta Biz hi&ccedil;bir şeyi eksik bırakmadık.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></li>\n	<li value=\"NaN\">\n		&ldquo;Eğer o Allah&#39;tan başkasından gelseydi, onda &ccedil;ok aykırılıklar bulurlardı.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></li>\n	<li value=\"NaN\">\n		&ldquo;Vallahi biz apa&ccedil;ık bir sapıklıkta idik; &ccedil;&uuml;nk&uuml; biz sizi &acirc;lemlerin Rabbine eşit tutmuştuk...&rdquo; <a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></li>\n	<li value=\"NaN\">\n		&ldquo;Melekler şerefli kılınmış&nbsp; kullardır. Allah&#39;tan &ouml;nce s&ouml;z s&ouml;yleyemezler; ancak O&rsquo;nun emri &uuml;zerine iş işler&shy;ler.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></li>\n	<li value=\"NaN\">\n		&ldquo;D&uuml;nya hayatı g&ouml;kten indirdiğimiz su gibidir ki, onunla insan ve hayvanların yiyeceği bitkiler yetişip bir&shy;birine karışmıştır.&rdquo; <a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></li>\n	<li value=\"NaN\">\n		&ldquo;Gizliliklerin ortaya &ccedil;ıkacağı g&uuml;n&rdquo; <a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></li>\n	<li value=\"NaN\">\n		&ldquo;G&ouml;ğ&uuml;, kitab d&uuml;rer gibi d&uuml;rd&uuml;ğ&uuml;m&uuml;z zaman, yarat&shy;maya ilk başladığımız gibi katımızdan verilmiş bir s&ouml;z olarak onu tekrar var edeceğiz. Doğrusu Biz yaparız.&rdquo;<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></li>\n</ol>\n\n<p>\n	Dr. Suphi Salih Nehc&rsquo;ul Belağa&rsquo;nın şerhinde bu Kur&rsquo;an ayetleri i&ccedil;in &ouml;zel bir fihrist hazırlamıştır ve 110 ayete yer vermiştir.<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a> Bunlardan bazısında birden fazla ayet şahit g&ouml;sterilmiştir ve bazısında ise bir ayetin sadece bir b&ouml;&shy;l&uuml;m&uuml; şahit g&ouml;sterilmiştir ama &ccedil;oğu tam bir ayet ola&shy;rak şa&shy;hit tutulmuştur. Bunların yanı sıra bendenizde Ra&shy;bıta-i Kur&rsquo;an ve Nehc&rsquo;ul Belağa adında bir kitap yazdım ve ge&shy;&ccedil;en yıl B&uuml;nyad-i Nehc&rsquo;ul Belağa kurumu tarafından ba&shy;sıldı. Bu kitapta anlam a&ccedil;ısında Kur&rsquo;an ile &ouml;rt&uuml;şen Nehc&rsquo;ul Belağa&rsquo;nın 150&rsquo;ye yakın s&ouml;zlerini zikrettim. &Ouml;r&shy;neğin:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Nehc&rsquo;ul Belağa: &ldquo;sayıcılar nimetlerini sayamaz&shy;lar.&quot; <a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></li>\n</ol>\n\n<p>\n	Kur&rsquo;an: &ldquo;Allah&#39;ın nimetini sayacak olsanız bitiremez&shy;siniz.&rdquo; <a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	2- Nehc&rsquo;ul Belağa: &ldquo;Sonra onu gezegenlerle ve ışılda&shy;yan yıldızlarla s&uuml;sledi.&rdquo; <a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	Kur&rsquo;an: &ldquo;Ş&uuml;phesiz Biz, yakın g&ouml;ğ&uuml; bir s&uuml;sle, yıldız&shy;larla s&uuml;sledik.&rdquo; <a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<ol>\n	<li value=\"NaN\">\n		Nehc&rsquo;ul Belağa : &ldquo;Sizleri d&uuml;şmanınızla cihada da&shy;vet edince korkudan g&ouml;zleriniz d&ouml;n&uuml;yor, adeta &ouml;l&uuml;m&uuml;n &ccedil;etinliği ve gaflet sarhoşluğu i&ccedil;inde &ccedil;ırpınıyorsunuz.&rdquo; <a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></li>\n	<li value=\"NaN\">\n		Kur&rsquo;an: &ldquo;Kalplerine korku gelince &ouml;l&uuml;m baygınlığı ge&ccedil;iren kimse gibi g&ouml;zleri d&ouml;nerek, sana baktıklarını g&ouml;&shy;r&uuml;rs&uuml;n. &ldquo;<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></li>\n</ol>\n\n<p>\n	Bendeniz Nehc&rsquo;ul Belağa&rsquo;nın Kur&rsquo;an ile olan irtibatı&shy;nın bu 150 husus ile sınırlı olduğunu iddia etmiyorum. Zira t&uuml;m&uuml;yle sayabilmek i&ccedil;in insanın evvela Nehc&rsquo;ul Belağa&rsquo;yı hıfzetmiş olmalı ve zihnine yerleştirilmiş bu&shy;lunmalıdır. B&ouml;ylece Kur&rsquo;an ayetlerinden birini g&ouml;r&uuml;nce Nehc&rsquo;ul Belağa hazinesinden hıfzettikleri arasında ilgili c&uuml;mleyi bulup ayırsın veya Nehc&rsquo;ul Belağa&rsquo;nın b&uuml;t&uuml;n ta&shy;birleri arasında Kur&rsquo;an&rsquo;ın bu ayetiyle &ouml;rt&uuml;şen bir s&ouml;z ol&shy;madığını ifade etsin. Bu uygulamayı Kur&rsquo;an&rsquo;ın b&uuml;t&uuml;n ayetleri hususunda hayata ge&ccedil;irsin. Veya bu tatbik işinde evvela Kur&rsquo;an&rsquo;ı hıfzetsin ve sonra da Nehc&rsquo;ul Belağa&rsquo;yı m&uuml;talaa ederek ilgili yerleri kaydetsin.</p>\n\n<p>\n	Hakeza Nehc&rsquo;ul Belağa&rsquo;nın bazı hutbeleri de Kur&rsquo;an&rsquo;dan bir ayet veya surenin tefsiri mesabesindedir. &Ouml;rneğin: 219. hutbe Tekas&uuml;r suresinin tefsiridir. 221. hutbe, &ldquo;Ey insan &ccedil;ok c&ouml;mert olan Rabbine karşı seni al&shy;datan nedir?&rdquo; ayetinin tefsiri konumundadır. 220 hutbe ise &ldquo;Allah&#39;ın y&uuml;ksek tutulmasına ve i&ccedil;lerinden adının anılmasına izin verdiği evlerde, insanlar sabah akşam O&rsquo;nu tespih ederler.&rdquo;&nbsp; ayetinin tefsiridir.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenlerin yanı sıra &ccedil;ağdaş alimlerden biri de Mecellet&rsquo;un Necef&rsquo;te, &ldquo;Elfaz&rsquo;ul Kur&rsquo;aniyye fi Nehc&rsquo;il Belağa&rdquo; adında &ccedil;ok g&uuml;zel bir eser yazmıştır ama şuanda elimde olmadığından &ouml;zelliklerini beyan edeme&shy;yeceğim. Ayrıca Nehc&rsquo;ul Belağa&rsquo;da 21 yerde Kur&rsquo;an&rsquo;ın nitelikleri beyan edilmiştir. Bu Dr. Subhi Salih&rsquo;in fihris&shy;tinde de mevcuttur. Elbette bazı hususları da yine g&ouml;zden ka&ccedil;ır&shy;mıştır ki bunlara da bendenizin yazdığı el-Kaşif ki&shy;tabın&shy;daki &ldquo;Kur&rsquo;an ve Kitabullah&rdquo; kelimesinin beyanında yer verilmiştir. Dolayısıyla altı yerinden Kur&rsquo;an ile Nehc&rsquo;ul Belağa kitabının irtibatını beyan eden &ldquo;Rabita-i Kur&rsquo;an ba Nehc&rsquo;ul Belağa&rdquo; kitabım bu hususta araştırma&shy;cılar i&ccedil;in bir kılavuz konumundadır.</p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın Lafızlarına İstinad Edilebilir mi?</h2>\n\n<p>\n	Bilindiği gibi Nehc&rsquo;ul Belağa M&uuml;minlerin Emiri Hz. Ali (a. s)&rsquo;ın hutbeler, mektuplar ve kısa s&ouml;zleri olmak &uuml;zere &uuml;&ccedil; b&ouml;l&uuml;mden oluşmaktadır.&nbsp; Hz. Ali (a. s)&rsquo;ın mek&shy;tup ve kısa s&ouml;zleri hususunda hi&ccedil; bir ş&uuml;phe yoktur ve biz&shy;zat lafızları muteber ve istinad edilebilir bir konumdadır. Zira bir mektubu olduğu gibi korumak ve kısa s&ouml;zleri ez&shy;berlemek kolay ve yaygın g&ouml;r&uuml;len bir husustur. Ama Nehc&rsquo;ul Belağa&rsquo;nın uzun ve detaylı hutbeleri hususunda ş&ouml;yle denmektedir: &ldquo;Eğer Ali (a. s) o hutbeleri bir minbe&shy;rin &uuml;zerinde veya savaş meydanlarında irad etmiş ise du&shy;yan kimselerin o kelimeleri olduğu gibi ezberlemesi ve yazması nasıl m&uuml;mk&uuml;nd&uuml;r? Dolayısıyla bu konuda ş&ouml;yle demek gerekir ki hutbelerin ravileri anlam ve i&ccedil;eriğini ezberlemiş ama kendi fikir ve dikteleriyle birtakım ifa&shy;deler beyan etmişler ve yazmışlardır.&rdquo;</p>\n\n<p>\n	Bu cevapta bir &ccedil;ok y&ouml;nden kabul edilemez konumda&shy;dır.</p>\n\n<p>\n	Birinci olarak daha &ouml;ncede dediğimiz gibi Nehc&rsquo;ul Belağa fesahat ve belagat a&ccedil;ısından bilginlerin ve edebi&shy;yat&ccedil;ıların şaşkınlığa d&uuml;şt&uuml;ğ&uuml; s&ouml;zlerden oluşmaktadır. Zaten bu y&uuml;zden Nehc&rsquo;ul Belağa&rsquo;daki s&ouml;zlerin yaratıkla&shy;rın s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;nde, Allah&rsquo;ın s&ouml;z&uuml;n&uuml;n altında yer alan s&ouml;zler olduğunu beyan etmişlerdir. Ayrıca bilindiği gibi fesahat ve belagat lafız ile ilgili nitelikler değildir. Aksine c&uuml;mlenin akıcı, revan, karmaşalıktan uzak, tiksinti ver&shy;meyen, garip kıyasa muhalif ve benzeri niteliklerden uzak olmasını ifade etmektedir. Dolayısıyla eğer Nehc&rsquo;ul Belağa&rsquo;nın lafızlarını raviler inşa etmişlerse o halde Ali&rsquo;yi değil bizzat inşa eden kimseleri fesahat ve belagat a&ccedil;ısın&shy;dan &ouml;vmek gerekir.</p>\n\n<p>\n	İkinci olarak Nehc&rsquo;ul Belağa&rsquo;da yer alan uzun hutbele&shy;rin bir benzerini Peygamber ve Ehl-i Beyt imamlarından &ouml;ğ&uuml;t ve delil g&ouml;sterme noktasında nakledilen hadis ve ri&shy;vayetlerde de g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. İslam bilginleri &ouml;zel&shy;likle de b&uuml;y&uuml;k fakihler Nehc&rsquo;ul Belağa&rsquo;nın lafız ve iba&shy;retlerinin bizzat kendisini şahit g&ouml;stermişlerdir. Ha&shy;keza Nehc&rsquo;ul Belağa&rsquo;nın b&uuml;t&uuml;n şarihleri de hutbeleri şerh ederken kayıtlara ge&ccedil;en lafızların edebi ve l&uuml;gavi &ouml;zel&shy;liklerini zikretmiş ve a&ccedil;ıklamışlardır. Hatta bazen ş&ouml;yle demektedirler: &ldquo;Eğer bu kelime yerine &ouml;rneğin fa&shy;lan ke&shy;lime kullanılmış olsaydı şu ayıpları taşırdı.&rdquo; Dolayısıyla a&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi b&uuml;t&uuml;n alim ve bilginleri b&ouml;ylesine sorunlardan gafil bilmek m&uuml;mk&uuml;n değildir.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Ayrıca Hz. Ali (a. s) zamanında yaşayan kimi şair&shy;lerden de olduk&ccedil;a uzun ve detaylı şiirler nakledilmiştir. Ayrıca bu şiirler irticali ve bir ya&shy;zıya d&ouml;k&uuml;lmeksizin be&shy;yan edilmiştir. &Ouml;rneğin Ha&shy;san b. Sabit&rsquo;in Gadir-i Hum&rsquo;da okuduğu şiir on beş beyitten oluşmaktadır ve el-Gadir kitabında da nakledilmektedir. Ayrıca Kays b. Sa&rsquo;d, Kemiyyet, Ferazdak gibi kimselerden uzun şiirler ve Sahban Vail ve Kays b. Harice gibi kimseler&shy;den ol&shy;duk&ccedil;a uzun hutbeler nakledilmiştir. Bunların hepside irti&shy;calen ve &ouml;nceden bir yazıya d&ouml;k&uuml;lmek&shy;sizin beyan edilen şiir ve hutbelerdir. Şuanda da edebiyat ve tarih kitapla&shy;rında&nbsp; kayıtlıdır.</li>\n</ol>\n\n<p>\n	Dolayısıyla bu şiir ve hutbelerin kaydedilmesi hu&shy;su&shy;sunda ş&ouml;yle demek gerekir: Arapların olduk&ccedil;a g&uuml;&ccedil;l&uuml; ve sağlam bir hafızası vardı. Şiirleri olduğu gibi ez&shy;berliyor&shy;lardı ya da yazılarında hareke ve noktaların olmayışı yazmalarında kendilerine b&uuml;y&uuml;k yardımı do&shy;kunuyordu. Ya da raviler şair ve hatiplerin konuşma&shy;sından sonra kendilerine soruyor ve yazıyorlardı. Ya da bilemediğimiz bir tarzda ibare ve kelimeleri olduğu gibi kaydediyorlardı. Zira belli bir vezin ve kafiye &ouml;l&shy;&ccedil;&uuml;s&uuml; olan şiirleri sadece anlamıyla nakletmek m&uuml;mk&uuml;n değildir. Nitekim Nehc&rsquo;ul Belağa&rsquo;daki hutbelerin &ccedil;oğu da belli bir kafiye ve vezne sahiptir. Lafızları de&shy;ğiştirmek bu s&ouml;z&uuml;n kelam ve veznini bozmaktadır. Hatta bazen iki kelimeden sadece bir keli&shy;mesi kafiye ve vezne sahiptir. Nitekim aşağıdaki c&uuml;mleler Hz. Ali (a. s)&rsquo;ın Garra diye bilinen uzun hutbesinde yer almış&shy;tır. &ldquo;O insan; rahimlerin karanlarında gizlice tasar&shy;lanıp kararlaştırılan d&ouml;k&uuml;lm&uuml;ş erlik suyu ve yaratılışı noksan bir kan par&ccedil;ası, bir pıhtı değil miydi? Sonra ra&shy;himde bir yavru oldu. &Ccedil;ıkıp s&uuml;t emen bir &ccedil;ocukken, er&shy;genlik &ccedil;ağına geldi. Sonra da kendisine duyduğunu bel&shy;leten bir g&ouml;n&uuml;l, konuşan bir dil, bakıp g&ouml;ren bir g&ouml;z ve&shy;rildi ki duyup g&ouml;rd&uuml;ğ&uuml;n&uuml; anlasın, ibret alsın ve&nbsp; k&ouml;t&uuml;l&uuml;k&shy;lerden ka&ccedil;ınsın. Ama o b&uuml;y&uuml;y&uuml;p geliştiğinde tekebb&uuml;re kapıldı, y&uuml;z &ccedil;evirdi, heva ve hevesine uydu, lezzetlere dalsın diye d&uuml;nyası i&ccedil;in &ccedil;alışıp &ccedil;abaladı, meşakkate d&uuml;şt&uuml;. Belaya d&uuml;şeceğini ummaz, korkması gerekenden korkmaz oldu.&rdquo;</p>\n\n<p>\n	Az da olsa Arap&ccedil;a bilen herkes&nbsp; bu t&uuml;r tabirlerin Sahban ve Kays gibi kimselerin olmasına imkan ver&shy;mez. Zira fesahat ve belagat dahilerinin kitaplarında bile b&ouml;y&shy;lesine c&uuml;mleler g&ouml;r&uuml;lmemektedir. Bu lafız ve ibaretlerin kafiye ve vezni korunduğu halde değiştiril&shy;mesi m&uuml;mk&uuml;n değildir. &Ouml;rneğin hutbede ge&ccedil;en &ldquo;yafien&rdquo; kelimesi yerine &ldquo;m&uuml;rahiken&rdquo; kelimesi koyu&shy;labilir veya &ldquo;m&uuml;zdeciren&rdquo; ke&shy;limesi yerine &ldquo;m&uuml;ntehiyen&rdquo; kelimesi ge&ccedil;irilebilir. Ama bu değişiklik mana a&ccedil;ısından doğru olsa da &ldquo;ayn&rdquo; ve &ldquo;ra&rdquo; harflerinin kafiye ve veznini ortadan kaldırmaktadır. O halde ş&ouml;yle demek zorundayız: Bu kelime ve lafızlar ol&shy;duğu şekliyle İmam Ali (A&rsquo;)&rsquo;ın m&uuml;barek ağzından &ccedil;ıkan ke&shy;limelerdir.</p>\n\n<h2>\n	Nehc&rsquo;ul Belağa&rsquo;nın Kaynakları</h2>\n\n<p>\n	Bazı İslami fırkalar kendi araştırılmamış, kendile&shy;rine miras kalmış inan&ccedil;ları esasınca Nehc&rsquo;ul Belağa&rsquo;da yer alan bazı konuları kendi inan&ccedil;larıyla &ccedil;eliştiğini sanmış&shy;lardır. Dolayısıyla da Nehc&rsquo;ul Belağa&rsquo;nın Hz. Ali;(a. s)&rsquo;ın s&ouml;zleri olduğu hakkında ş&uuml;pheye d&uuml;şm&uuml;ş ve bu kitabı Seyyid Razi ve kardeşi Seyyid Murteza&rsquo;nın yazdığını s&ouml;ylemişlerdir. Bu y&uuml;zden bazı yazarlarımız ve araştır&shy;macılarımız Nehc&rsquo;ul Belağa&rsquo;daki b&uuml;t&uuml;n hutbe, mektup, vasiyet ve kısa s&ouml;z&shy;lerin Seyyid Razi daha doğmadan veya bizzat o asırda, yada sonraki asırda yazılmış olan kay&shy;naklardan elde etmeye &ccedil;alışmışlardır. Bu s&ouml;zlerin sağlam, g&uuml;venilir kaynaklarla Hz. Ali (a. s)&rsquo;a ulaşmış olmasına b&uuml;y&uuml;k &ouml;zen g&ouml;stermişlerdir. Bu konuda buldukları kitap&shy;ları, sayfa numaralarını ve kitabın diğer &ouml;zelliklerini en ince detayına kadar zikretmişlerdir. Bu konuda b&uuml;y&uuml;k bir başarı elde etmişlerdir. Benim bu konuda tanıdığım kim&shy;seler şunlardır:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Hadi Kaşif&rsquo;ul Gıta, kendi M&uuml;stedrek-i Nehc&rsquo;ul Belağa kitabının bir b&ouml;l&uuml;m&uuml;n&uuml; Nehc&rsquo;ul Belağa&rsquo;nın kay&shy;naklarına ayırmış 236. Sayfada 265. Sayfaya kadar bu kaynakları zikretmiştir. Ama sayfa numaralarını &ccedil;ok az a&ccedil;ıklamıştır.</li>\n	<li value=\"NaN\">\n		Seyyid Hibbet&uuml;tdin Şehristani &ldquo;Mahuve Nehc&rsquo;ul Belağa&rdquo; adlı kitabında daha &ccedil;ok itiraz edilen Şıkşıkıyye hutbesinin kaynaklarını zikretmiş ve bu hutbeyi Seyyid Razi&rsquo;den &ouml;nce sonra ve ken&shy;disiyle &ccedil;ağdaş dokuz kaynak&shy;tan nakletmiştir. Ay&shy;rıca ifade farklılıklarını da beyan et&shy;miştir. Araştır&shy;malarım neticesinde bulduğum ve merhum Şehristani&rsquo;nin g&ouml;rmediği kitaplardan biri de Sipt İbn-i Cevzi&rsquo;nin Tezkiret&rsquo;ul Hevas kitabıdır. Bu şa&shy;hıs adı ge&ccedil;en kitabının 124. Sayfasında ş&ouml;yle di&shy;yor: &ldquo;Nehc&rsquo;ul Belağa&rsquo;nın sahibi İbn-i Razi Şıkşıkiye hutbesinin bir b&ouml;&shy;l&uuml;m&uuml;n&uuml; zikretmiştir ve bir b&ouml;l&uuml;m&uuml;n&uuml; de atmıştır. Ama ben bu hutbenin t&uuml;m&uuml;n&uuml; zikrediyorum.</li>\n</ol>\n\n<p>\n	Daha sonra da hutbenin senedini şeyhi olan Ebul Ka&shy;sım Anbari&rsquo;den İbn-i Abbas&rsquo;a ulaşana dek zikretmekte&shy;dir.</p>\n\n<ol>\n	<li value=\"NaN\">\n		Abdullah Nimet ise Mesadir-u Nehc&rsquo;il Belağa kita&shy;bının ikinci b&ouml;l&uuml;m&uuml;nde 130 ila 320 . sayfalarda bu kaynakları sıralamakta, cilt ve say&shy;falarını bile belirtmek&shy;tedir.</li>\n	<li value=\"NaN\">\n		Ali Han Arşi ise &ldquo;İstinad-u Nehc&rsquo;il Belağa&rdquo; adlı ki&shy;tabında sadece Hindistan Ranbaver k&uuml;t&uuml;p&shy;hanesinde bulduğu kaynakları zikretmiştir. Ali Han Arşı de bu k&uuml;&shy;&ccedil;&uuml;k c&uuml;zvesinde&nbsp; s&ouml;z konusu k&uuml;t&uuml;pha&shy;nelerdeki n&uuml;shalarda Nehc&rsquo;ul Belağa&rsquo;nın hutbe, mektup ve hikmetli s&ouml;zlerin&shy;den bulduklarını cilt ve sayfa numaralarıyla birlikte zik&shy;retmiştir.</li>\n	<li value=\"NaN\">\n		Seyyid Abd&rsquo;uz-Zehra H&uuml;seyini Hatip ise, Mesadir-u Nehc&rsquo;il Belağa ve Esanidihi aslı kita&shy;bında b&uuml;t&uuml;n g&uuml;&shy;c&uuml;yle Nehc&rsquo;ul Belağa&rsquo;daki sırama esasınca t&uuml;m Nehc&rsquo;ul Belağa&rsquo;nın kaynaklarını bulmaya ve zikretmeye &ccedil;alışmış bu kitaptan g&ouml;re&shy;bildiğim kadarıyla sadece d&ouml;rt cildi bası&shy;labilmiştir. Muhterem yazar, t&uuml;m Nehc&rsquo;ul Belağa&rsquo;nın kay&shy;naklarını 26 ila 37. Sayfalarında yer verdiği 109 kay&shy;nak kitaptan &ccedil;ıkarıp nakletmiştir.</li>\n</ol>\n\n<p>\n	Okuyucuların bu araştırmacının metodunu yakından tanıması i&ccedil;in Nehc&rsquo;ul Belağa&rsquo;nın &uuml;&ccedil; b&ouml;l&uuml;m&uuml;nden beşer &ouml;rnek vermek istiyorum. Bu beş kitabın t&uuml;m&uuml; de şu anda yanımda mevcuttur. (Mesadir-i Nehc&rsquo;ul Belağa ise tam d&ouml;rt cilttir.)</p>\n\n<h2>\n	Hutbeler</h2>\n\n<p>\n	Birinci Hutbe: Bu hutbe &ldquo;Hamd Allah&rsquo;a mahsustur ki &ouml;venler onu hakkıyla &ouml;vemezler.&rdquo; c&uuml;mlesiyle başla&shy;mak&shy;tadır ve bu hutbe aşağıdaki şu kitaplarda yer almıştır:</p>\n\n<ol>\n	<li value=\"NaN\">\n		İrşad-i M&uuml;fit<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></li>\n	<li value=\"NaN\">\n		Tuhaf&rsquo;ul Ukul, Necef baskısı, s. 43<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></li>\n	<li value=\"NaN\">\n		Tevhid-i Saduk s.24 ila 28</li>\n	<li value=\"NaN\">\n		Emali-i Şeyh Tusi, (H. 460 yılında vefat et&shy;miştir) c. 1, s. 22</li>\n	<li value=\"NaN\">\n		Mecalis-u M&uuml;fit, s. 149,<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a> Merhum Meclisi ise Bihar, c. 77, s. 302&rsquo;de bu hutbenin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; Uyun&rsquo;ul Hikmet-i Vasiti&rsquo;den naklet&shy;mektedir.</li>\n</ol>\n\n<p>\n	İkinci hutbe: Bu hutbe de &ldquo;Nimetini tamamladığı i&ccedil;in ona hamd ederim&rdquo; c&uuml;mlesiyle başlamaktadır. El M&uuml;sterşid-u Taberi, kitabında s. 73&rsquo;de birtakım fazlalık&shy;lar ve farklılıklarla nakledilmiştir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; Hutbe:&nbsp; Bu hutbe ise meşhur olan &ldquo;Şıkşıkıye&rdquo; hutbesidir. İlal&rsquo;uş Şerai&rsquo; s. 144, Mean&rsquo;il Ahbar<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a> 404. bab, s. 361, Emali-i Şeyh Tusi, c. 2, s. 382- 384, Şafi-i Seyyid Murtaza (H. 426 yılında vefat etmiştir) s. 203, İrşad-i Şeyh M&uuml;fit s. 166 ve bir başka baskısında s. 135, ve ha&shy;keza Şeyh M&uuml;fit bu hutbeyi el-Cemel s. 46 ve 76 da, el-İfsah kitabında ise s. 17&rsquo;de nakletmiştir. Ebu Said Mansur ve H. 422 yılında &ouml;len Zirabi Nesr&rsquo;ud- Durer kitabında Nehc&rsquo;ul Belağa&rsquo;dan az bir farklılıkla bu hutbeyi naklet&shy;miştir.</p>\n\n<p>\n	Mezkur hutbe bu kitaplarda farklı ve İbn-i Abbas&rsquo;a ulaşan senetleriyle nakledilmiştir. Senet zinciri arasında eHl-i S&uuml;nnet alimlerinden bir cemaatta g&ouml;ze &ccedil;arpmakta&shy;dır. &Ouml;rneğin H. 303 yılında vefat eden Ebu Ali Cebai, H. 317 yılında vefat eden Ebul Kasım Belhi ve hakeza H. 606 yılında vefat eden İbn-i Esir Nihaye kitabında &ldquo;Şıkşıkıye&rdquo; lafzı hususunda ş&ouml;yle diyor: &ldquo;Bu kelimeyi Hz. Ali (a. s) bu hutbesinde kullanmıştır.&rdquo;</p>\n\n<p>\n	Hakeza Firuzabadi de Kamus adl kitabında şıkşıkıye hutbesini Hz. Ali&rsquo;ye isnat etmiş ve &ldquo;Aleviyye&rdquo; diye ad&shy;landırmıştır. B&uuml;t&uuml;n bu s&ouml;ylenenlerin yanısıra İbn-i Ebil Hadid de bu hutbeyi Ebul Kadım Belhi-i Mutezili&rsquo;nin kitabından nakletmiştir ve bu kitap Seyyid Razi&rsquo;nin do&shy;ğumundan yıllar &ouml;nce yazılmıştır.&nbsp; Hakeza Musaddık Vasiti&rsquo;den ş&ouml;yle dediğini naklediyor: &ldquo;&Uuml;stadım İbn-i Haşşab&rsquo;a şunu sordum: &ldquo;acaba bu hutbe yalan yere mi Ali&rsquo;ye isnat edilmiştir?&rdquo; &uuml;stadım ş&ouml;yle dedi: &ldquo;Allah&rsquo;a and olsun ki ben bu hutbenin Hz. Ali&rsquo;nin s&ouml;zleri olduğu husu&shy;sunda yakin i&ccedil;indeyim.&rdquo; Dedim ki: &ldquo;halkın &ccedil;oğu Behc&rsquo;ul Belağa&rsquo;yı Seyyid Razi&rsquo;nin uydurup Hz. Ali&rsquo;ye isnat etti&shy;ğini s&ouml;yl&uuml;yorlar.&rdquo; Bunun &uuml;zerine &uuml;stadım ş&ouml;yle dedi: &ldquo;Seyyid Razi ve diğerlerinin b&ouml;yle bir nefis &uuml;slupları ola&shy;bilir mi? Biz Seyyid Razi&rsquo;nin yazılarını g&ouml;r&shy;d&uuml;k. Onun s&ouml;z ve şiirlerinin metodunun, tarzını biliyoruz.&rdquo;<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; Hutbe: Bu hutbe de &ldquo;karanlıklarda bizimle hidayete erdiniz&rdquo; diye başlamaktadır ve el M&uuml;stedrek, s. 76 ile İrşad-i M&uuml;fit s. 119&rsquo;da nakledilmiştir. İbn-i Ebil Hadid ş&ouml;yle diyor: &ldquo;Bu hutbe de Hz. Ali&rsquo;nin en uzun hut&shy;belerinden biri sayılmıştır.&rdquo; Daha sonra hutbenin t&uuml;m&uuml;n&uuml; nakletmekte ve bazı kelimeleri hususunda g&ouml;r&uuml;ş belirt&shy;mektedir.</p>\n\n<p>\n	Beşinci Hutbe: Bu hutbe de &ldquo;Ey insanlar fitne dalgala&shy;rına karşı direnin&rdquo; diye başlamaktadır. İhticac-ı Tabersi, s. 127, Tezkiret&rsquo;ul Havas, s. 128 de&nbsp;&nbsp; senet zincirleriyle ve tabir farklılıklarıyla nakledilmiştir. İbn- i Ebil Hadid ise hutbenin okunuş sebebini, &ouml;n bilgilerini ve atılmış fazla&shy;lıklarını zikretmektedir.</p>\n\n<h2>\n	Mektuplar</h2>\n\n<p>\n	Birinci Mektup: Bu mektup da &ldquo;Allah&rsquo;ın kulu ve M&uuml;&shy;minlerin Emiri Ali&rsquo;den&nbsp; Kufe ehline&rdquo; diye başlamaktadır. H. 286 yılında &ouml;len İbn-i Kuteybe&rsquo;nin El İmame&nbsp; ve&rsquo;s-Siyase kitabı s. 58 de, başka bir baskısında ise s. 67 de ve hakeza Şeyh M&uuml;fid&rsquo;in el Cemel kitabı s. 115 ve bir başka baskısında ise s. 131 de nakledilmiştir.</p>\n\n<p>\n	İkinci Mektup: Bu mektup da Şeyh M&uuml;fid&rsquo;in el- Cemel kitabı s. 200 ve en-Nasre, s. 215&rsquo;de sened fazla&shy;lıkları ve farklılıklar ile zikr edilmiştir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; Mektup: Bu hutbe de &ldquo;Ey Şureyh, ama ş&uuml;phe&shy;siz sana... gelecektir...&rdquo; diye başlayan bu mektup da Emali-i Şeyh Seduk, s. 87, H. 654 yılında &ouml;len Sibt İbn-i Cevzi&rsquo;nin yazdığı Tezkiret&rsquo;ul-Havas, s. 654 ve 185 ve H. 454 yılında &ouml;len Kadı Kudai&rsquo;nin yazdığı Destur-u Mea&shy;lim&rsquo;il-Hikem, kitabı s. 454 ve 135&rsquo;de nakl edilmiştir.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; Mektup: Bu hutbe de Tezkiret&rsquo;ul-Havas, s. 157&rsquo;de nakl edilmiştir.</p>\n\n<p>\n	Beşinci Mektup: Bu hutbede &ldquo;Senin sorumluluğun, ekmek ve su vesilesi değil, boynundaki emanetin hakkını vermek i&ccedil;in &ccedil;alış&shy;maktır.&rdquo;&nbsp; diye başlamaktadır ve İbn-i Kuteybe&rsquo;nin el-İmame ve&rsquo;s-Siyase kitabı, c. 1, s. 79 birbaşka baskıda ise s. 91&rsquo;de, İbn-i Abdurrabbeh&rsquo;in<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a> İkd&rsquo;ul-Ferid, c. 2, s. 232 bir başka baskısında ise c. 3, s. 14 ve H. 212 yılında vefat eden Nasr b. M&uuml;zahim&rsquo;in Siffin kitabı, s. 20&rsquo;de nakl edilmiştir.</p>\n\n<h2>\n	Kısa S&ouml;zler</h2>\n\n<p>\n	1- &ldquo;Fitneye karşı iki yaşındaki deve gibi ol&rdquo;</p>\n\n<p>\n	H. 380 yılında &ouml;len Ebu Hayyan Tevhidi, el-İm&shy;tina&rsquo; ve&rsquo;l-Muanese kitabı c. 2, s. 31; Amedi&rsquo;nin Gurer&rsquo;ul-Hikem kitabı, &ldquo;kaf&rdquo; harfinde nakl edilmiştir. Hakeza Al&shy;lame Hilli&rsquo;nin kardeşi Şeyh Raziyuddin de el-Aded&rsquo;ul-Kaviyye kitabında bu c&uuml;mleyi detaylı başı ve sonuyla birlikte nakl etmiştir.</p>\n\n<p>\n	2- &ldquo;Tamaha sarılan, kendini al&ccedil;altır.&rdquo;&nbsp; Tuhuf&rsquo;ul-Ukul, s. 201&rsquo;de nakl edilmiştir.</p>\n\n<p>\n	3-&nbsp;&nbsp;&nbsp; &ldquo;Cimrilik ardır (utan&ccedil;tır), korkaklık noksanlıktır.&rdquo;&nbsp; Tuhuf&rsquo;ul-Ukul, s. 201&rsquo;de nakl edilmiştir.</p>\n\n<p>\n	4- &ldquo;İlim en değerli mirastır.&rdquo; Emali-i Şeyh Tusi, c. 1, s. 114; Tuhef&rsquo;ul-Ukul, s. 201; Mecalis-i M&uuml;fid, s. 295&rsquo;de nakl edilmiştir.</p>\n\n<p>\n	5- &ldquo;D&uuml;nya, bir kimseye ikbal g&ouml;sterirse...&rdquo; <a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a> H. 346 yı&shy;lında vefat eden Mesudi, Muruc&rsquo;uz-Zeheb kitabı, c. 3, s. 434&rsquo;de; Destur-u Mealim&rsquo;ul-Hikem, s. 25 ve Amedi, Gurer ve Durer kitabı, s. 142&rsquo;de nakl edilmiştir.</p>\n\n<h2>\n	Nehc&rsquo;&uuml;l-Belağa&rsquo;nın Senetleri Hususunda Ş&uuml;phe Etmek</h2>\n\n<p>\n	Ş&uuml;phesiz muhterem okuyucular bu s&ouml;ylenenler ışı&shy;ğında Nehc&rsquo;&uuml;l-Belağa&rsquo;nın senetlerinde ş&uuml;phe etme husu&shy;sunun s&ouml;z konusu edilmesini şaşkınlıkla karşılayacaklar&shy;dır. Ama bilmek gerekir ki bu t&uuml;r ş&uuml;pheler bir takım ya&shy;zarların cehalet, bağnazlık yersiz boş inan&ccedil;lara taraftarlık etmek ve benzeri şeylerden kaynaklanmıştır ve de kitap&shy;larda olduk&ccedil;a &ccedil;ok g&ouml;r&uuml;lmektedir. Meşhur deyimle delinin kuyuya attığı taşı kırk akıllı &ccedil;ıkaramaz t&uuml;r&uuml;nden ş&uuml;phe&shy;lerdir bunlar.</p>\n\n<p>\n	Tam ikiy&uuml;z elli yıl boyunca b&uuml;t&uuml;n Rical ve biyografi alimleri Nehc&rsquo;&uuml;l-Belağa&rsquo;yı Seyyid Razi&rsquo;nin telif ettiği bir kitap olarak kabul etmiş ve i&ccedil;indeki s&ouml;ylerin M&uuml;minlerin emiri Hz. Ali&rsquo;ye ait olduğu hususunda yakın i&ccedil;in de ol&shy;muşlardır. Aniden Musul b&ouml;lgesinde, Erbil kalesinde Şemsuddin İbn-i Hallekan adında birisi<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a> Ortaya &ccedil;ıkarak eline kalemi aldı. Vefiyyat&rsquo;il-A&rsquo;yan kitabında Nehc&rsquo;&uuml;l-Belağa&rsquo;yı Seyyid Razi&rsquo;nin kardeşi Seyyid Murtaza&rsquo;nın kitabı olduğunu iddia etmiştir. Daha sonra da hi&ccedil;bir delili olmadan ş&ouml;yle demiştir: İnsanlar Ali b. Ebi Talib&rsquo;in s&ouml;z&shy;lerinden oluşan Nehc&rsquo;&uuml;l-Belağa hususunda ihtilafa d&uuml;ş&shy;m&uuml;şler ve bu kitabı Seyyid Murtaza&rsquo;nın veya Seyyid Razi&rsquo;nin kaleme aldığı hususunda şek etmişlerdir. Kitabı yazanın da toplayanın da bir olduğunu ve Ali&rsquo;ye yalan yere isnad edildiğini s&ouml;ylemişlerdir.<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a> İbn-i Hallakan&rsquo;dan sonra Yafii<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a>, Zehebi<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a>, İbn-i Hacer<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a>, İbn-i İmad Hanbeli<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> ve Ahmed Emin<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a> gibiler ortaya &ccedil;ıktı ve İbn-i Hallakan&rsquo;ın s&ouml;z&uuml;n&uuml; tekrar ettiler. Ama Hatip H&uuml;seyni&rsquo;nin bu gruptan saydığı<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a> Selahuddin Safedi ise İbn-i Teymiye&rsquo;nin bunu in&shy;kar edip ş&ouml;yle dediğini nakl etmektedir: &ldquo;Nehc&rsquo;&uuml;l-Belağa Seyyid Razi&rsquo;nin diktesi olamaz, Nehc&rsquo;&uuml;l-Belağa&rsquo;da yer alanlar Ali b. Ebi Talib&rsquo;in kelamıdır, Seyyid Razi&rsquo;nin Nehc&rsquo;&uuml;l-Belağa&rsquo;daki s&ouml;zleri (&ouml;ns&ouml;z&uuml; ve a&ccedil;ıklamaları) ise bilinmektedir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	İbn-i Hallakan&rsquo;ın yolunu takip etmek isteyen bazı kim&shy;seler s&ouml;zde bu hayali iddialarına bir takım deliller de be&shy;yan etmişlerdir. &Ouml;rneğin ş&ouml;yle demişlerdir:</p>\n\n<p>\n	1-Nehc&rsquo;&uuml;l-Belağa Peygamber&rsquo;in ashabına hakaret ile doludur.</p>\n\n<p>\n	2-Gayb ilmini bildiğini iddia etmektedir.</p>\n\n<p>\n	3-Uzun hutbeleri vardır.</p>\n\n<p>\n	4-Lafzi kafiyesi ve... vardır.</p>\n\n<p>\n	5-Konuları olduk&ccedil;a dikkatli bir şekilde inceden inceye nitelendirmiş ve ayırmıştır.</p>\n\n<p>\n	6-Hıristiyanlarınkine benzer bir şekilde insanlara s&uuml;&shy;rekli &ouml;l&uuml;m&uuml; hatırlatmakta d&uuml;nyayı terk etmeye davet et&shy;mektedir.</p>\n\n<p>\n	Nehc&rsquo;&uuml;l-Belağa&rsquo;nın konuları Seyyid Razi&rsquo;den &ccedil;ok &ouml;n&shy;celeri telif olmuş kaynak kitaplardan &ccedil;ıkarılmadan &ouml;nce bazı Şii yazarlar ve hatta S&uuml;nni yazarlar bu hayali itiraz&shy;lara cevap vermeye kalkışmışlardır. &Ouml;rneğin Seyyid Abduzzehra H&uuml;seyni,<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a> Seyyid Hibbetuddin Şehristani<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a>, Seyyid Abdullah Nimet,<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a> Muhammed Muhyiddin,<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a> ve Şeyh Hadi Kaşif&rsquo;ul-Gıta<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a> gibi bazı kimseler bu konuda b&uuml;&shy;y&uuml;k &ccedil;aba sarf etmişlerdir.</p>\n\n<p>\n	Alimlerin o g&uuml;n verdiği bu t&uuml;r cevaplar bize g&ouml;re in&shy;sanları suvaran, kuyuya atan taşa benzemektedir. Ama bug&uuml;n artık Nehc&rsquo;&uuml;l-Belağa, kelime kelime incelenmiş ve &ccedil;ok sağlam kaynaklardan &ccedil;ıkarılmıştır. Dolayısıyla artık b&ouml;yle bir tartışma yersizdir ve insanın vaktini telef etmesi anlamına gelmektedir. Ama s&ouml;ylemek gerekir ki bu itiraz edenler evvela Ali b. Ebi Talib&rsquo;i o y&uuml;ce ilmi ve ilahi ma&shy;kamından aşağı indirmiş ve onu kendileri ile eşitlemişler&shy;dir. Onun y&uuml;ce ve Ruhani s&ouml;zlerini kendi kısır akıllarıyla değerlendirmişlerdir. Dolayısıyla kafalarına takılan problemleri de hemen kağıda d&ouml;km&uuml;şlerdir.</p>\n\n<h2>\n	Psikolojik Yorum</h2>\n\n<p>\n	Ger&ccedil;i daha &ouml;nce de s&ouml;ylediğimiz gibi Nehc&rsquo;&uuml;l-Belağa&rsquo;nın senetlerinden ş&uuml;phe etmek şaşırtıcı bir şeydir. Elbette bir a&ccedil;ıdan fazla şaşırmamak da gerekir zira İbn-i Hallakan ve takip&ccedil;ileri daha &ccedil;ocuk iken anne ve babasın&shy;dan b&uuml;t&uuml;n sahabelerin adil, takvalı, doğru s&ouml;zl&uuml; ve g&uuml;ve&shy;nilir insanlar olduğunu işitmişlerdir. Daha sonra kendi &ouml;ğretmen ve &uuml;statlarından da bunu duymuşlardır. Kitap&shy;la&shy;rında da bunu okumuşlar toplumlarında da bunu derk et&shy;mişlerdir. Bir &ouml;m&uuml;r boyu sahabelerin t&uuml;m&uuml;n&uuml;n mukad&shy;des ve m&uuml;nezzeh melekler olduğuna inanmışlardır. Dola&shy;yı&shy;sıyla bu t&uuml;r insanlar ellerine kalem alıp da Nehc&rsquo;&uuml;l_Belağa hususunda h&uuml;k&uuml;m vermek istediklerinde kendi inan&ccedil;larına aykırı olan Şıkşıkiye hutbesi gibi ko&shy;nuları g&ouml;r&uuml;nce, Ali (a. s)&rsquo;ı ne tasdik edebilmekteler ve ne de tekzib! Zira o da sahabeden biridir. Dolayısıyla kalkıp da tek &ccedil;are olarak ş&ouml;yle diyorlar: &ldquo;Bu kitap Ali&rsquo;nin s&ouml;z&uuml; değildir.&rdquo;</p>\n\n<p>\n	Elbette onlar b&ouml;yle derken bu acele h&uuml;k&uuml;mleri ile ken&shy;dilerinden sonra bir takım insanların &ccedil;ıkıp Nehc&rsquo;&uuml;l-Belağa&rsquo;da yer alan konuları bizim muteber kitaplarımız&shy;dan da &ccedil;ıkarabileceklerini ve bu durumda r&uuml;sva olacakla&shy;rını d&uuml;ş&uuml;nememişlerdir. Biraz daha anlayışlı ve uzak g&ouml;&shy;r&uuml;şl&uuml; olanlar ise b&ouml;yle k&ouml;t&uuml; bir akibeti g&ouml;rm&uuml;şler ve başka bir &ccedil;are bulmaya &ccedil;alışmışlardır. Onlara g&ouml;re de Nehc&rsquo;&uuml;l-Belağa, Hz. Ali&rsquo;nin s&ouml;zleridir. Ama kendi inan&ccedil;larına ay&shy;kırı olan yerleri tevcih ve tevil etmeye &ccedil;alışmaktadırlar. Yani bu tabirleri manevi doğruluğundan uzaklaştırmakta ve kendilerine miras kalan inan&ccedil;larına uyarlamaya &ccedil;alış&shy;maktadırlar.&nbsp; İbn-i Ebi&rsquo;l Hadid&rsquo;in aşağıdaki c&uuml;mleler hakkında yaptığı teviller gibi:</p>\n\n<p>\n	1- &ldquo;Allah&rsquo;a and olsun ki Ebi Kuhafe oğlu, hilafete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği halde hilafeti bir g&ouml;mlek gibi giyindi. <a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a></p>\n\n<p>\n	2- &ldquo;Baktım da, Ehl-i Beyt&#39;imden başka yardım edip destekleyen, hakkımı savunan kimsenin olmadığını g&ouml;r&shy;d&uuml;m.&rdquo;<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a></p>\n\n<p>\n	3-&nbsp; &ldquo;...Ve velayet hakkının hususiyetleri onlarındır.&rdquo;<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a></p>\n\n<p>\n	4- &ldquo;Vasiyet ve veraset onlardadır.&rdquo;<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a></p>\n\n<p>\n	(İbn-i Ebi&rsquo;l Hadid bazen bu tevilleri &ldquo;ashabımız &ouml;yle diyor&rdquo; diye nakletmektedir ve belki de kendisi buna inan&shy;mamaktadır.)</p>\n\n<p>\n	5-Kadi&rsquo;ul Kudat&rsquo;ın Şıkşıkıye hutbesindeki İbn-i Ebi Kuhafe kelimesi hakkında yaptığı tevcih ve te&shy;vil...<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a></p>\n\n<p>\n	Diğer bir grup ise bu t&uuml;r yerlerde sessiz kalmayı tercih etmekte ve hi&ccedil; bir a&ccedil;ıklama yapmamaktadır. Şeyh Muhammed Abduh, Mersifi, Muhammed Ebul Fazl ve benzeri kimseler bu gruptandır. Allah, kullarının i&ccedil;inde gizlediklerini herkesten daha iyi bilmektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Seyyid Razi&rsquo;nin Biyofrafisi hakkında aşağıdaki kitaplara m&uuml;racaat ediniz: Enbah&rsquo;ur-Rubat, 3/114, el-Bidayet-u ve&rsquo;n-Nihaye, 3/12, Tarih-i Bağdat, 2/246, Kamil-i İbn-i Esir H. 406. Yıl olayları, Tarih-i İbn-i Ebil Feda, 2/145, ed-Derecat&rsquo;ur-Rafie, s. 466, Revzet&rsquo;ul-Cennat s. 573, Şezerat&rsquo;uz-Zeheb, 3/182, el-İber 3/95, Lisan&rsquo;ul-Mizan, 5/141, Mirat&rsquo;ul-Cinan, 3/18, el-Muntezem, 7/279, Mizan&rsquo;ul-İ&rsquo;tidal, 3/523, el-Vafi bil Vafiyat 2/374, el-Gadir, 4/180 ve Reyhanet&rsquo;ul-Edeb, 2/121-128</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Seyyid Razi&rsquo;nin Nehc&rsquo;&uuml;l-Belağa, kitabının &ouml;n s&ouml;z&uuml;nden &ouml;zetle</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- İstinad-i Nehc&rsquo;ul Belağa, s. 7</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Mesadir-u Nehc&rsquo;il Belağa, Abduzzehra H&uuml;seyini Hatip, s. 97</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- a.g.e, s. 93</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- a.g.e, s. 97</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- a.g.e, s. 93</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- a.g.e, s. 98</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- a.g.e, s. 99, Nezerat&rsquo;un fil Kur&rsquo;an kitabından naklen.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- a.g.e, s. 99</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Şerh-u İbn-i Ebil Hadid, c. 7, s. 202</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- a.g.e, c. 6, s. 246</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Mesadir-u Nehc&rsquo;ul Belağa, H&uuml;seyni, s. 100</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- a.g.e, 100 ila 106. Sayfalar, &ouml;zetle.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- a.g.e, s. 100 Abkeriyyet&rsquo;&uuml;ş-Şerif&rsquo;ten naklen.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- A.g.e, s. 105, el-Teraz kitabından naklen.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Abkariyyey&rsquo;ul İmam, s. 178</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Mukaddeme-i Nehc&rsquo;ul Belağa, Şerh-i Muhammed Abduh, &Ouml;zetle.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- el-İmam Ali c. 1, s. 102</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- el-Beyan ve&rsquo;t-Tebyin, c. 1, s. 83</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Şerh-i İbn-i Ebil Hadid c. 7, s. 212</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Subh&rsquo;ul A&rsquo;şa c. 1, s. 59</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- el-İmam Ali (a. s) c. 1, s. 174</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- ez-Zeria c. 7, s. 189, Mesadir-u Nehc&rsquo;il Belağa, c. 1, s. 48</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- ez-Zeria, s. 7, s. 191; Mesadir, c. 1, s. 49</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Mesadir, c. 1, s. 53</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- Mesadir, s. 1, s. 51</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Mesadir, c. 1, s. 51</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- Fihrist-i Neccaşi s.148</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- Ez-zeria, c. 7, s. 188</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- Fihrist-i İbn-i Nedim, s. 140</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Mesadir, c. 1, s. 59</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Mesadir, c. 1, s. 50</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- ez-Zeria, c. 7, s. 190</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- Ez-Zeria, c. 7, s. 191 ve Mesadir, c. 1, s. 62-65</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- el-Kunye ve&rsquo;l Elkab, c. 2, s. 448</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Mesadir-u Nehc&rsquo;il Belağa, c. 1 s.&nbsp; 16</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Mucem&rsquo;ul Buldan, Beyn&rsquo;es-Sureyn kelimesinde</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- ez-Zeria, c. 7, s. 192; K&uuml;t&uuml;phanenin yakılış tarihini 447, İbn-i Esir ise 450 olarak kaydetmiştir.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- Ez-Zeria, c. 7, s. 192</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- Bu hutbeler Hui&rsquo;nin 21 ciltlik şerhinde şu sıralamayla yer almıştır: c. 4, s. 14, c. 4,s. 118,&nbsp; c. 4, s. 141,&nbsp; c. 7, s. 69, c. 10, s. 288.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- Bu hutbeler hakkında El Kaşif kitabında İbn-i Ebil Hadid&rsquo;in kitabının d&ouml;rd&uuml;nc&uuml; baskısından bazı &ouml;rnekler verdik.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a>- Muruc&rsquo;uz-Zeheb c. 4, s. 441. (Fransızca terc&uuml;mesiyle) ve c. 2, s. 431 (Mısır baskısı)</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Tuhaf&rsquo;ul-Ukul, s. 60</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- ez-Zeria, c. 7, s. 192; Menakib-i Al-i Ebi Talib&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- Seyr-i der Nehc&rsquo;&uuml;l-Belağa, s. 6</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- Mesadir-u Nehc&rsquo;il Belağa, s. 330</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- a.g.e.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- a.g.e. s. 332</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Gurer ve Durer-i Amedi, c. 3, s. 392</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- a.g.e. c. 6, s. 159</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a>- a.g.e., c. 6, s. 378</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a>- a.g.e., c. 6, s. 250</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a>- a.g.e, c. 2, s. 467</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a>- Mesadir, c. 1, s. 68</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a>- a.g.e., c. 1, s. 71</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- a.g.e.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- a.g.e. c. 1, s. 73</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a>- Mesadir, c. 1, s. 72 (Tebersi, H. 548 yılında vefat etmiştir. Mezarı Meşhed&rsquo;de olup şiilerce ziyaret edilmektedir ve aynı zamanda Mecme&rsquo;ul-Beyan kitabının da yazarıdır.)</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a>- Mesadir, c. 1, s. 75</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Mesadir, c. 1, s. 75</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- a.g.e., s. 81</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- a.g.e. s. 84</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- a.g.e., s. 85</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- a.g.e., s. 85</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- a.g.e., s. 86</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- ag.e., s. 87</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- a.g.e., s. 89</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- a.g.e., s. 90</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- a.g.e., s. 91</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- Fihristi Neccaşi s. 282</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- el-Gadir, c. 4, s. 199</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- Keşf&rsquo;uz Zunun, s. 428 ve 159</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>- Mesadir, c.1, s.117</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- a.g.e, s. 117</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>- a.g.e, s. 118</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>- a.g.e, s. 118</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- a.g.e, s. 118</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- a.g.e, s.119</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- a.g.e s, 121</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- ez-Zeria, c. 14, s. 112- 155</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- el-Gadir, c. 4, s. 186- 192</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Mesadir-u Nehc&rsquo;il Belağa, s. 1, s. 247- 329</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- M&uuml;stedrek, c. 3, s. 326</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- Mesadir-i Nehc&rsquo;il Belağa, c. 1, s. 248</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>- a.g.e, s. 248</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- a.g.e. s. 249</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a>- el-Muntazam, c. 1, s. 222</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a>- el-Gadir, c. 4, s. 186</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a>- Mesadir-i Nehc&rsquo;il Belağa, c. 1, s. 40</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\">[91]</a>- a.g.e, s. 41</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\">[92]</a>- Nehc&rsquo;ul Belağa-i dr. Subhi Salih, s. 49</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\">[93]</a>- a.g.e, s. 61</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\">[94]</a>- a.g.e, s. 61</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\">[95]</a>- a.g.e, s. 126</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\">[96]</a>- a.g.e, s. 129</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\">[97]</a>- a.g.e, s. 164</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\">[98]</a>- a.g.e, s. 176</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\">[99]</a>- a.g.e, s. 167</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\">[100]</a>- Ama kendisi de t&uuml;m&uuml;yle sayamamış ve bir takım yerleri g&ouml;zden ka&ccedil;ırmıştır.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\">[101]</a>- 1. hutbe</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\">[102]</a>- İbrahim suresi, 34. Ayet.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\">[103]</a>- 1. hutbe</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\">[104]</a>- Saffat suresi 6. ayet</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\">[105]</a>- 34. hutbe</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\">[106]</a>- Ahzap suresi 19. ayet</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\">[107]</a>- Şeyh M&uuml;fit, Seyyid Razi&rsquo;nin &uuml;stadıydı.&nbsp; H. 413 yılında 77 yaşında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\">[108]</a>- Bu kitabın yazarı Hasan bin Şube Harrani&rsquo;dir. Vefat tarihi belli değildir. Rical alimleri kendisini d&ouml;rd&uuml;nc&uuml; asrı alimlerinden saymıştır ve muhtemelen daha Seyyid Razi doğmadan vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\">[109]</a>- Şeyh Hadi Kaşif&rsquo;ul Gıta Behc&rsquo;ul Belağa&rsquo;nın birinci hutbesini Bihar, s. 113&rsquo;de Uyun&rsquo;ul Hikme ve&rsquo;l Muvaize&rsquo;den nakletmiştir. Ama herhalde Garra hutbesiyle karıştırılmıştır ki c. 17, s. 113&rsquo;de (eski baskı) bu kitaptan nakletmiştir.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\">[110]</a>- Saduk diye meşhur olan Ebu Cafer Muhammed bin Ali bin H&uuml;seyin bin Babeveyh Kummi H. 381 yılında 70 k&uuml;s&uuml;r yaşında iken vefat etmiştir. Şıkşıkıye hutbesini bu iki kitapta farklı senetlerle nakletmiştir. Merhum Şehristani ise Nehc&rsquo;ul Belağa&rsquo;dan farklı tabirlerini &ldquo;Mahuve Nehc&rsquo;ul Belağa&rdquo; kitabında izah etmiştir.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\">[111]</a>- Şerh-u Nehc&rsquo;il Belağa-i İbn-i Ebil Hadid, eski baskı, s. 41, (Şıkşıkiye hutbesinin şerhinin sonunda)</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\">[112]</a>- Gaybet-i Suğra asrının edebiyat&ccedil;ılarından ve muhaddislerinden olup şafii mezhebindendir. 328 yılında 82 yaşında iken vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\">[113]</a>- Bu arada Nehc&rsquo;&uuml;l-Belağa&rsquo;da nakl edilmiş olan &uuml;&ccedil; c&uuml;mle i&ccedil;in ise baktığım kaynaklarda herhangi bir senedi ve kaynağı zikr edilmemiştir. Sadece Seyyid Abduzzehra Naziri, 2. c&uuml;mlesi i&ccedil;in kaynak zikr etmektedir.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\">[114]</a>- Hallakan diye meşhur olan Ahmed b. İbrahim b. Ebi Bekr ceddine mensuptur ve İbn-i Hallakan diye bilinmektedir. H. 608 yılında &ouml;ld&uuml; ve 681 yılında da vefat etti. Şair ve edip biriydi. &Ouml;zellikle de Yezid b. Muaviye&rsquo;nin şiirlerine karşı b&uuml;y&uuml;k bir ilgisi vardı. &Ouml;mr&uuml;n&uuml;n sonunda Melik Muzafferin oğluna aşık olmuştu. Bir g&uuml;n onu sokakta g&ouml;rd&uuml;. &Uuml;zerindeki kadılık elbisesini &ccedil;ıkararak onun ayaklarının &ouml;n&uuml;ne attı. Saltanat ailesi &ccedil;ocuklarını İbn-i Hallakan ile birlikte olmaktan men etmişlerdi. İbn-i Hallakan bu &ccedil;ocuğun aşkından &ccedil;ılgına d&ouml;nm&uuml;ş s&uuml;rekli şu şiirleri okuyordu:</p>\n\n		<p>\n			&ldquo;Ben Vallahi Helak oldum</p>\n\n		<p>\n			Yaktı beni o boy poz ki</p>\n\n		<p>\n			Ş&uuml;phesiz kıyametim kopmuştur.&rdquo;</p>\n\n		<p>\n			İbn-i Hallakan &ouml;l&uuml;m halinde dahi bu şiiri okuyordu ve bu hal &uuml;zere &ouml;ld&uuml;. Mesadir-u Nehc&rsquo;il-Belağa, c. 1, s. 114; Fevat&rsquo;ul-Vefiyyat, c. 1, s. 17&rsquo;den naklen ve hakeza Tezyin&rsquo;ul-Esvak, s. 17</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\">[115]</a>- Vefiyyat&rsquo;il-A&rsquo;yan, c. 3, s. 313</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\">[116]</a>- Mir&rsquo;at&rsquo;ul-Cinan, c. 3, s. 55, H. 768 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\">[117]</a>- Mizan&rsquo;ul-İ&rsquo;tidal, c. 3, s. 124, H. 748 yılında vefay etmiştir.</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\">[118]</a>- Lisan&rsquo;ul-Mizan, c. 3, s. 223, H. 852 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\">[119]</a>- Şezerat&rsquo;uz-Zeheb, c. 3, s. 257, H. 1089 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\">[120]</a>- Fecr&rsquo;ul-İslam, s. 178,</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\">[121]</a>- Mesadir-u Nehc&rsquo;il-Belağa, c. 1, s. 115</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\">[122]</a>- el-Vafi bil Vefiyyat, c. 2, s. 370</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\">[123]</a>- Mesadir-u Nehc&rsquo;&uuml;l-Belağa, c. 1, s. 127-220</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\">[124]</a>- Terc&uuml;me-i Mahuve Nehc&rsquo;&uuml;l-Belağa, Seyyid Abbas Mirzade, s. 104-126</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\">[125]</a>- Mesadir-u Nehc&rsquo;&uuml;l-Belağa, s. 70-128 (bu kitapta on yedi itiraz nakl edilmiş ve hepsine cevap verilmiştir.)</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\">[126]</a>- Mukaddeme-i Nehc&rsquo;&uuml;l-Belağa-i Şerh-i Abduh,</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\">[127]</a>- Medarik-u Nehc&rsquo;&uuml;l-Belağa, s. 226-234</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\">[128]</a>- Minhac&rsquo;ul-Beraa, Seyyid Habibullah Hui, c. 2, s. 414</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\">[129]</a>- a.g.e., c. 3, s. 372</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\">[130]</a>- a.g.e., c. 2, s. 332</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\">[131]</a>- a.g.e., c. 2, s. 341</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\">[132]</a>- a.g.e., c. 3, s. 38</p>\n	</div>\n</div>','Nehc’ul Belağa’yı Tanıyalım','','publish','closed','open','','nehcul-belagayi-taniyalim','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3257',0,'post','',0),(3258,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	<em>Seyyid Abdulaziz Tabatabai</em>/Ehli Beyt &Ouml;ğretisi</p>\n\n<p>\n	<strong>1-) H. 469. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muarreb Huseyn b. Hasan el-Mueddeb&rsquo;in Nesh hat&shy;tıyla H. 469 Zilkade ayında yazılmıştır. Bu n&uuml;sha tashih ve mukabele edilmiş olup edebi ve l&uuml;gavi &Ouml;zet ta&rsquo;lik ve haşiyeleri de haizdir. Bu n&uuml;sha en nefis ve en eski n&uuml;s&shy;halardan biridir. İki c&uuml;ze ayrılan bu n&uuml;shayı Muhammed b. Ali b. Ahmed b. Bendar adlı şahıs şii olan fakih eslah Ebu Abdillah el-H&uuml;seyin&rsquo;e okumuş ve 11. Asırda Riyaz&rsquo;ul-Ulema kitabının sahibi olan Mirza Abdullah efendinin k&uuml;t&uuml;phanesinde bulunmuştur. Bu kitabın ikinci cildinde yazarın biyografisi d&ouml;rt defa tekrar edilmiştir. Bu n&uuml;sha Kum şehrindeki Ayetullah&rsquo;il-Uzma Necefi Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde 3827 numarada korunmakta&shy;dır. Ve bu k&uuml;t&uuml;phane tarafından filmi alınarak yayınlan&shy;mıştır. (Fihrist-i Kitaphane/10-206)</p>\n\n<p>\n	<strong>2-) H. 485. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Adnan b. İbrahim el-Birmali hattıyla H. 485 Ramazan ayının 20&rsquo;si Pazartesi tarihli n&uuml;sha... Bu n&uuml;sha İsfa&shy;han&rsquo;daki Allame Seyyid Muhammed Ali Revzati&rsquo;nin k&uuml;t&uuml;phanesinde mevcuttur.</p>\n\n<p>\n	<strong>3-) H. 494. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Fazlullah b. Tahir b. Mutahhar Huseyni hattıyla H. 494 4 Recep tarihli n&uuml;sha... Bu n&uuml;sha bir defadan fazla bazı bilginlere okunmuştur. Bu n&uuml;shada lugavi haşiyeler, Ali b. Ahmed b. Muhammed Fen&ccedil;kerdi Nişaburi&rsquo;nin g&uuml;ya kendi eliyle yazdığı kasidesi de g&ouml;ze &ccedil;arpmaktadır. Bu n&uuml;sha Doktor Ruknuddin Nasiri&rsquo;nin k&uuml;t&uuml;phanesine ait olup Allame Şeyh Hasan Said Tahrani tarafından ofset halinde basılmıştır.</p>\n\n<p>\n	<strong>4-) 5. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Bağdat &Uuml;niversitesinde doğu dilleri b&ouml;l&uuml;m&uuml; başkanı ve edebiyat fak&uuml;ltesi &uuml;stadı olan Doktor H&uuml;seyin Ali Mahfuz&rsquo;un k&uuml;t&uuml;phanesindedir. (Me&rsquo;hed&rsquo;ul-Mehtutat&rsquo;il-Arabiyye dergisi, Kahire, c. 6, s. 47)</p>\n\n<p>\n	<strong>5-) 5. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da tashih edilmiştir ve baş sayfaları d&uuml;ş&shy;m&uuml;şt&uuml;r. Sonunda ise Yakup b. Ahmed ile oğlu Hasan b. Yakub&rsquo;un notları mevcuttur. Bu n&uuml;shayı Allame Seyyid Hibetullah Şehristani&rsquo;nin k&uuml;t&uuml;phanesinde g&ouml;rm&uuml;şt&uuml;m.</p>\n\n<p>\n	<strong>6-) 5. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da bir &ccedil;ok haşiyelere sahiptir. Bu haşiyeler&shy;den bazısı sonradan ilave edilmiş ek sayfalarda yazılmış&shy;tır ve m&uuml;ellifin n&uuml;shasından nakl edilmiştir. Bu n&uuml;sha Tahran Sipehsalar Medresesinin k&uuml;t&uuml;phanesinde 3083 numarada korunmaktadır. (Fihrist-i Kitaphane: 155 ve 737)</p>\n\n<p>\n	<strong>7-) 5. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da Bağdat&rsquo;da alimlerden birinin k&uuml;t&uuml;phane&shy;sinde mevcuttur. M&uuml;rşid dergisinde (Yıl 2, sayı 2, H. 1346) zikr edilmiştir ve yaklaşık iki yıldır Londra&rsquo;ya nakl edilmiş olup bazı Iraklıların yanındadır.</p>\n\n<p>\n	<strong>8-) 5. Asır N&uuml;shası</strong></p>\n\n<p>\n	Olduk&ccedil;a değerli bir N&uuml;sha olup sondan bir ka&ccedil; sayfa d&uuml;şm&uuml;şt&uuml;r. Fakih Sehl b. Emir er-Rekkaki&rsquo;nin, Hasan b. Yakub b. Ahmed&rsquo;in hattından H. 483, Cemadi&rsquo;el-Ahir ta&shy;rihiyle mukabelede bulunduğunun belirtileri ilk sayfa&shy;sında g&ouml;ze &ccedil;arpmaktadır. Bu yazının Hasan&rsquo;ın hattıyla mı olduğu veya hattından &ouml;yk&uuml;lendiği bilinmemektedir. Bu n&uuml;shada Seyyid Ali ateşinin şahsi k&uuml;t&uuml;phanesinde olup Yezd şehrinde korunmaktadır. Bu n&uuml;shanın resimleri Ayetullah&rsquo;il-Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde mevcuttur.</p>\n\n<p>\n	<strong>9-) 5. Veya 6. Asır n&uuml;shası</strong></p>\n\n<p>\n	Bu N&uuml;sha Hasan b. Zeyd Hasani Al-i Zebare-i Beyhaki&rsquo;nin hattıyladır. Bu n&uuml;sha Muhammed emin Şeyh Ali Ulumi&rsquo;nin Yezd şehrindeki şahsi k&uuml;t&uuml;phanesinde ko&shy;runmaktadır. (Neşriyye-i Kitaphane-i Merkezi-i Danişgah-i Tehran 4/450)</p>\n\n<p>\n	<strong>10-) 5. Veya 6. Asrın N&uuml;shası </strong></p>\n\n<p>\n	Muarreb (harekeli) ve nefis n&uuml;sha beşinci veya altıncı asra aittir. Bu n&uuml;sha Muhammed Emin Hanci&rsquo;nin Tah&shy;ran&rsquo;daki şahsi k&uuml;t&uuml;phanesindedir. (Mecellet-u Ma&rsquo;hed&rsquo;ul Mehtutat, Kahire, 3/59)</p>\n\n<p>\n	<strong>11-) Beşinci veya Altıncı Asır N&uuml;shası</strong></p>\n\n<p>\n	Kufi hattıyla yazılmıştır ve bazı sayfaları d&uuml;şm&uuml;şt&uuml;r. Bazı eksikliklerinin giderilmesine rağmen yine de nakıs&shy;tır. Bu n&uuml;sha da eski şura meclisi k&uuml;t&uuml;phanesinde 8059. rumarada korunmaktadır.</p>\n\n<p>\n	<strong>12-) 510 yıl N&uuml;shası</strong></p>\n\n<p>\n	&nbsp; Bu N&uuml;sha da Gufranmeab Muntazil&rsquo;ul Eman&rsquo;ın Lekehnu&rsquo;daki k&uuml;t&uuml;phanesinde korunmaktadır. Fotografisi Meşhed &Uuml;niversitesi ilahiyat fak&uuml;ltesinde ve Kum&rsquo;da Ayetullah&rsquo;il Uzma G&uuml;lpekani&rsquo;nin k&uuml;t&uuml;phanesinde 32/40 numarada kayıtlıdır.</p>\n\n<p>\n	<strong>13-) 512. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha &uuml;stad Seyyid Muhammed Muhit Tabatabai&rsquo;nin k&uuml;t&uuml;phanesindedir ve ez-Zeria 24/413&rsquo;de adı ge&ccedil;mektedir.</p>\n\n<p>\n	<strong>14-) 525. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Allame Şeyh Ağabozorg Tahrani bu n&uuml;shayı Seyyid Muhsin Keşmiri-i kitap Furuş&rsquo;un yanında g&ouml;rm&uuml;ş ve onu ez-Zeria 24/413&rsquo;de tanıtmıştır.</p>\n\n<p>\n	<strong>15-) 529. Yıl&rsquo;da okunan N&uuml;sha</strong></p>\n\n<p>\n	Bu n&uuml;shayı Mecid&rsquo;ud Devle Ebu Muzaffed Muhammed b. Zeynul Abidin Ebi&rsquo;l İzzi Ahmed b. Celaluddin Ebil Muzaffer Muhammed b. Abdullah b. Cafer adlı şahıs Musaddık b. Hasan b. H&uuml;seyin&rsquo;in ya&shy;nında okumuş ve Recep 529&rsquo;da bunun diğerleri yanında da okunması i&ccedil;in icazet vermiş ve defalarca mukabele ve tashih edilmiştir. Bu kitap Ayetullah&rsquo;il Uzma Necefi Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde 2310 numarada korunmakta&shy;dır. (Fihristi Kitaphane 6/292)</p>\n\n<p>\n	<strong>16-) 538 yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ali b. Ebil Kasım b. Ali el Hacc hattıyla 538. Yılın Şaban ayının ortalarında yazılmış ve edip Efzeluddin Hasan b. Fadar-i Kummi&rsquo;nin n&uuml;shasıyla mu&shy;kabele ve tashih edilmiştir.</p>\n\n<p>\n	<strong>17-) 544. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Muhammed Ahmed&rsquo;en Nakib Hattıyla 544 yılı Sefer ayında Sebzevar şehinde yazılmıştır. Adeta Ebu Yusuf Yakmub b. Ahmed Nişaburi&rsquo;nin n&uuml;shası &uuml;ze&shy;rinden yazılmıştır ve bu y&uuml;zden de n&uuml;shanın sonunda onun hattıyla iki beyt şiir de not d&uuml;ş&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Bu n&uuml;sha tashih ve mukabele edilmiş ve sayfa haşiye&shy;lerinde tashih ve bilağ&nbsp; eserleri g&ouml;ze &ccedil;arpmakta&shy;dır. Birinci sayfa ile sonlardan bir ka&ccedil; sayfa da d&uuml;şm&uuml;ş&shy;t&uuml;r. Bu n&uuml;sha Fazıl Han medresesinin k&uuml;t&uuml;phanesinde olup Astan-i Kuts-i Rezevi k&uuml;t&uuml;phanesine nakledilmiştir. Orada ise 13847 numarada korunmaktadır. Resimleri Tahran &uuml;ni&shy;versitesi merkez k&uuml;t&uuml;phanesinde 2136 numa&shy;rada mev&shy;cuttur. (Fihrist-i Faziliye s. 85; Meşhed K&uuml;t&uuml;p&shy;hanesi s. 500; Fihrist-i Mikro Filmha-i Kitaphane-i Mer&shy;kezi, 1/396)</p>\n\n<p>\n	<strong>18-) 553. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Abul Cebbar b. H&uuml;seyin b. Ebil Kasım Hacı Ferahani hattıyla ve H. 553 yılı Cemadiyel Evvel ayının 19&rsquo;u &Ccedil;arşamba g&uuml;n&uuml; Seyyid Ziyauddin&nbsp; Ebi er-Rıza Fazlullah b. Ali b. Abdullah Hasani (Ravendi)&rsquo;nin n&uuml;shası &uuml;zerinden gezmek i&ccedil;in gittiği Ravend&rsquo;in Cuskan k&ouml;y&uuml;nde yazılmış daha sonra kendisine okunmuş ve okunması 554 yılı Cemadiy... ayının Perşembe g&uuml;n&uuml; sona ermiştir.</p>\n\n<p>\n	&nbsp;Bu n&uuml;sha Rıza Hindistan Rıza Rampur k&uuml;t&uuml;phanesi 1190 numarada korunmaktadır. (Fihrist-i Kitaphane 1/631) Mikrofilimleri ise Tahran &Uuml;niversitesi k&uuml;t&uuml;phane&shy;sinde 5046 numarasında mevcuttur. (Fihrist-i Mikrofilimha-i Kitaphane-i Merkezi 3/226)</p>\n\n<p>\n	<strong>19-) H. 556 Yılı N&uuml;shası </strong></p>\n\n<p>\n	H. 556 yılında Muhammed İbn-i Muhammed İbn-i Abbas-i Kumi&rsquo;nin hattıyla yazılan bu n&uuml;sha mukabele edilmiş ve ondan sonra Seyyid Fazlullah b. Ali Hasani (Ravendi) H. 571 yılında onu okumuş ve sonunda Ali İbn-i Meysem-i Behrani&rsquo;nin hattına H. 643 yılında bir ta&shy;kım faydalı eklemeler yapılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Irak&rsquo;ın Bağdat k&uuml;t&uuml;phanesinde 3784 numa&shy;rada korunmaktadır. (Fihrist-i Kitaphane, Edebi kitaplar b&ouml;l&uuml;m&uuml;, s. 642)</p>\n\n<p>\n	<strong>20-H. 565 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Muhammed İbn-i Said-i Ameri&rsquo;nin hattıyla 12 Şaban H. 565 12 Şaban Cuma akşamı yazılmıştır. (sonunda m&uuml;&shy;ellifin n&uuml;shasından bir şeyler eklenmiştir) Fenckerdi tara&shy;fından bu kitaba bir takım notlar d&uuml;ş&uuml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Bu n&uuml;sha Bağdat k&uuml;t&uuml;phanesi m&uuml;zesinde (el-M&uuml;thef&rsquo;ul-Iraki) 356 numarada korunmaktadır. (Fihrist-i Kitaphane, Edebi kitaplar b&ouml;l&uuml;m&uuml;, s. 624 ve Mesadir-u Nehc&rsquo;&uuml;l-Belağa, c.1 s. 188-192)</p>\n\n<p>\n	<strong>21-)H. 566 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da S&uuml;leyman b. Mahmud b. Muhammed b. Keraber el-Bedri hattıyla H. 566 Şevval ayının 11&rsquo;i Per&shy;şembe g&uuml;n&uuml; yazılmıştır. Abdussamed Hanefi&rsquo;nin hattıyla yazılan Haşiyeleri de H. 925 yılı Ramazan ayında yazıl&shy;mıştır. Bu n&uuml;sha M&uuml;lk-Tehran Milli k&uuml;t&uuml;phanesinde 874 numarada saklanmaktadır. (Fihrist-i Kitaphane, Arap&ccedil;a N&uuml;shalar b&ouml;l&uuml;m&uuml;, s. 786) Mikrofilimleri ise Astan-i Kuds-i Rezevi k&uuml;t&uuml;phanesinde mevcuttur.</p>\n\n<p>\n	<strong>22-)568 yılı N&uuml;shası </strong></p>\n\n<p>\n	Ali b. Muhammed b. Ebi Said b. Mansur&rsquo;un hattıyla H. 568 yılı Rebi&rsquo;ul-Evvel ayında yazılmıştır. Bu N&uuml;shayı İstanbul S&uuml;leymaniye k&uuml;t&uuml;phanesinde Reis&rsquo;ul-Kuttab k&uuml;t&uuml;phanesinde 442 numarada g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>23-) 573 yılı N&uuml;shası </strong></p>\n\n<p>\n	Bu n&uuml;shada Kufi hattıyla karışık nesh hattıyla yazıl&shy;mıştır ve sanki bu tarihten &ouml;nce yazılıştır. Asıl sayfalar&shy;dan sonra yazılmış olması gereken son sayfada H. 573 14 Şaban Salı g&uuml;n&uuml; tarihi kayıtlıdır. Kitabın Fars&ccedil;a terc&uuml;&shy;mesi de satırlar arasında nestalik hattıyla yazılmıştır. Bu terc&uuml;me de en eski terc&uuml;melerden biri olsa gerek. Dolayı&shy;sıyla bu n&uuml;sha b&uuml;y&uuml;k bir &ouml;neme sahiptir. Bu n&uuml;sha Tah&shy;ran &Uuml;niversitesi Merkez K&uuml;t&uuml;phanesinde 4876 numarada korunmaktadır. (Fihrist-i Kitaphane, 14/3917)</p>\n\n<p>\n	<strong>24-) 588 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ahmed b. El-M&uuml;eyyed b. Abdulcelil c. Muhammed&rsquo;in g&uuml;zel hattıyla H. 588 yılı Recep ayında haşiyedeki talik ve şerh ile birlikte yazılmıştır. Bu n&uuml;sha da &Ccedil;esterbin-i Deblen K&uuml;t&uuml;phanesinde 5451 numarada korunmaktadır. (Fihrist-i Kitaphane, 7/132)</p>\n\n<p>\n	<strong>25-) 591 Yılı N&uuml;shası</strong></p>\n\n<p>\n	&nbsp;Bu n&uuml;sha Tahran Milli K&uuml;t&uuml;phanesinde A/1843 nu&shy;marada korunmaktadır.&nbsp; (Fihristi Kitaphane 10/422</p>\n\n<p>\n	<strong>26-) 6. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Tahran&rsquo;da Fahruddin Nasuri Emini k&uuml;t&uuml;pha&shy;nesinde mevcuttur. (Mecelle-i Ma&rsquo;hed&rsquo;il Mahtutat, Ka&shy;hire, c. 1, s 37-55)</p>\n\n<p>\n	<strong>27-) 6. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da kitabın ilk c&uuml;z&uuml; olup tashih mukabele ve bilağa dair işaretleri de bulunmaktadır. Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phane&shy;sinde 3573 numarada korunmaktadır (Fihrist-i Kitaphane 9/360</p>\n\n<p>\n	<strong>28-) 6. Asır N&uuml;shası</strong></p>\n\n<p>\n	olduk&ccedil;a nefis olan bu n&uuml;sha alimlerden bir ka&ccedil; kişiye okunmuş bilağ işaretleri yazılmış Mirza Abdullah İsfahani Riyazul Ulema kitabında bu n&uuml;shadan defalarca istifade etmiş ve icazetlerini nakletmiştir.</p>\n\n<p>\n	Kutbuddin Sait b. hibbe-i Ravendi kitabın rivayet se&shy;nedini nakletmiş Zeyd Ebu Cafer Muhammed b. Abdul Hamit b. Muhammed&rsquo;e ve aynı zamanda oğlu Zehiruddin Ebul Fazl Muhammedi b. Said Ravendi&rsquo;nin, Alauddin Cemalulhac Ali b. Yusuf b. Hasan&rsquo;a verdiği icazeti kendi hattıyla yazmıştır.</p>\n\n<p>\n	N&uuml;shanın başlangıcında da Necibuddin Ebu Zekeriya Yahya b. Said Hezeli Hilli&rsquo;nin, İzuddin Hasan b. Ali b. Muhammed b. Ali&rsquo;ye (İbn-i Eldebzir-i H&uuml;seyni diye meşhurdur.) verdiği icazet ise 7 Şaban 655 tarihiyle ka&shy;yıtlıdır.</p>\n\n<p>\n	Bu n&uuml;sha da Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde 5690 numarada korunmaktadır. (Fihristi K&uuml;t&uuml;phane 13/105)</p>\n\n<p>\n	<strong>29-) 6. Asır n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha da olduk&ccedil;a nefis ve eski bir n&uuml;sha olup say&shy;faları karışmıştır. Bu n&uuml;sha da Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde 4918 numarada korunmak&shy;tadır. (Fihristi K&uuml;t&uuml;phane 13/105)</p>\n\n<p>\n	<strong>30-) 6. Asır N&uuml;hası</strong></p>\n\n<p>\n	Bu n&uuml;shada hutbelerden bir b&ouml;l&uuml;m&uuml;ne yer vermiştir; aynı zamanda tashih ve mukabele edilmiştir. Bu n&uuml;sha da Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phanesinde 3341 numarada korunmaktadır. (Fihristi K&uuml;t&uuml;phane 9/117)</p>\n\n<p>\n	<strong>31-) 6. Asır n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shayı Fahruddin Nasiri Emini, Asdan-iKutsi-i Rezevi&rsquo;ye hediye etmiştir ve 11736 numarada kayıtlıdır.</p>\n\n<p>\n	<strong>32-) 6. Veya 7. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha haşiye talik ve eski şerhlerden oluşmaktadır. Bu n&uuml;shayı Hacı Seyyid Muhammed Cezayir&rsquo;inin ya&shy;nında g&ouml;rd&uuml;m.ilk sayfası ve sondan birka&ccedil; sayfası d&uuml;ş&shy;m&uuml;şt&uuml;r.</p>\n\n<p>\n	<strong>33-) 601. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Yakut b. Abdullah Nuri&rsquo;nin hattıyla 601 Zilkade, 10. G&uuml;n &Ccedil;arşamba g&uuml;n&uuml; tarihinde yazılmıştır ve kitabın adının karşısında bu şahsın meşhur hattat Yakut Mutesemi Abbas olduğu yazılmış ve &ldquo;Nuri&rdquo; diye imza&shy;lanmıştır. Bu da Bağdat C&uuml;neydi Bağdadi&rsquo;nin halifelrinden biri olan Ebu Hasan Nuri ile sahip olduğu irtibat ve saygı sebebiyle olmuştur.</p>\n\n<p>\n	Bu m&uuml;l&uuml;ki ve nefis n&uuml;sha Hasan Paşa-i Celili Musuli k&uuml;t&uuml;hnesinden Evkaf-i Musul k&uuml;t&uuml;phanesine inti&shy;kal etti&shy;rilmiştir. Ve 27/25 numarada kayıtlıdır. (Fihristi Kitaphane 1/224 Maktutat&rsquo;il Mevsul, Davut &Ccedil;elebi, s. 128)</p>\n\n<p>\n	Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;phane&shy;sinde Hasan b. Haydar Şirazi&rsquo;nin 1099 tarihinde yazdığı n&uuml;sha da 774 numarada korunmakta olup Yakut&rsquo;un bu n&uuml;shasından istinsah edilmiştir. (Fihrist-i Kitaphane, 2/382)</p>\n\n<p>\n	<strong>34-) 604. Yı l N&uuml;shası</strong></p>\n\n<p>\n	Musul&rsquo;da yazılmıştır, daha sonra bağnaz bir insanın eline d&uuml;şm&uuml;şt&uuml;r, bu şahıs tahrif edip &ldquo;Aleyhisselam&rdquo; c&uuml;mlelerini değiştirip &ldquo;razıyellahu anhu&rdquo; diye yazmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Medrese-i Nemazi Huy k&uuml;t&uuml;phanesinde 3000 numarada korunmaktadır.</p>\n\n<p>\n	<strong>35-) 604 Yıl n&uuml;shası </strong></p>\n\n<p>\n	Muhammed b. Ali Alevi H&uuml;seyni Mametiri hattıyla H. 604 Zilkade ayı Pazartesi tarihiyle yazılmıştır. H. 706 yılı 8. Rebiulevvel &Ccedil;arşamba g&uuml;n&uuml; tarihinde yazılmış olan Mevlana Hasan b. H&uuml;seyin Şii Sebzevari&rsquo;nin n&uuml;s&shy;hasıyla tashih ve mukabele edilmiştir. Bu işi Cemal b. Şah Muhammed Fesai 1053 yılında sona erdirmiştir. Bu n&uuml;shayı eski milli şura meclisi k&uuml;t&uuml;phanesinde 7075 nu&shy;marada g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>36-) 608 yıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ali b. Tahir b. Ebi Sait hattıyla 608 yılı 7 Sefer tarihiyle yazılmıştır. &Uuml;stat Edip Ebu Yusuf Yakub&nbsp;&nbsp; b. Ahmet Nişaburi&rsquo;nin hattı &uuml;zerinden istinsah edilmiş ve onun n&uuml;shasıyla mukabele ve tashih edilmiştir. So&shy;nunda da Ahd-i Musennef n&uuml;shasından eklemeler yapıl&shy;mıştır. Bu n&uuml;sha Tahran &Uuml;niversitesi Merkez k&uuml;t&uuml;phanesi 1783 numarada korunmaktadır. (Fihristi Kitaphane, 8/334)</p>\n\n<p>\n	<strong>37-) 615 yılı N&uuml;shası </strong></p>\n\n<p>\n	Bu n&uuml;sha Abdulgafur b. Abdulgaffar b. Ahmet hat&shy;tıyla 615 tarihiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Sultan 3. Ahmet k&uuml;t&uuml;phanesinde-İstanbul Topkapı Sarayında- 2656 numarada korunmaktadır. Fih&shy;risti Arabi-i Kitaphane, 4/221</p>\n\n<p>\n	<strong>38-) 631. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Ebu er-Rıza Seyyid Fazlullah Ravendi&rsquo;nin torunu Ha&shy;san b. Muhammed b. Abdullah b. Ali Caferi H&uuml;seyni hattıyla 631 Zilkade tarihiyle yazılmıştır. Bu m&uuml;luki Ve nefis n&uuml;shayı Seyyid Muhammed Kazim Tabatabai Yezdi&rsquo;nin oğlu Seyyid Muhammed Yezdi&rsquo;nin varislerinin yanında g&ouml;rd&uuml;m. Bu n&uuml;shada besmele ve bazı başlıklar kufi hattıyla yazılmıştır. M&uuml;stedrek&rsquo;ul Vesail 3/494, ez- Zeria 24/413, Mesadir-u Nehc&rsquo;il Belağa, 1/ 192</p>\n\n<p>\n	<strong>39-) 641. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shada Cafer b. Muhammed b. Sevid&rsquo;in hat&shy;tıyla 641 yılı Sefer ayı tarihiyle yazılmıştır. Sonuna da el Hutbet&rsquo;ul Yetime eklenmiştir.</p>\n\n<p>\n	Bu n&uuml;sha Britanya-Londra m&uuml;zesi k&uuml;t&uuml;phanesinde OR. 6057 numarada korunmaktadır.</p>\n\n<p>\n	<strong>40-) 649. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Kıvam&rsquo;ul İslam diye meşhur oaln Ebi İhak İsmail b. Yakub el C&uuml;ndi&rsquo;nin hattıyla 649 yılı Zilkade ayının başlarında Cuma g&uuml;n&uuml; tarihiyle yazılmıştır. Kati&shy;binin Harezm&rsquo;in Beldehul k&ouml;y&uuml;nde tahsil ettiği zamanda yazılmıştır. Bu n&uuml;sha tashih edilmiş &uuml;zerine talik ve haşi&shy;yeler yazılmıştır. Bazı sayfaları ise 11. Asırda yazıl&shy;mıştır. Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi-i Meraşi&rsquo;nin k&uuml;t&uuml;p&shy;hanesinde 55 numarada korunmaktadır. (Fihrist-i K&uuml;taphane 1/65)</p>\n\n<p>\n	<strong>41-) 660. Yıl n&uuml;shası </strong></p>\n\n<p>\n	Ebu Cafer Muhammed b. Muhammed b. Ebi Nasr b. Muhammed Ali hattıyla 660 yılının Recep ayının 4. G&uuml;n&uuml; Cumartesi tarihiyle yazılmıştır. İhtimalen n&uuml;shanın katibi Seyyid Ziyauddin Fazlullah Ravendi&rsquo;nin mektebi&shy;nin &ouml;ğ&shy;rencisi olan Allame Edip Zeynuddin Ebu Cafer Muhammed b. Ebi Nasr b. Muhammed b. Ali Kummi&rsquo;nin torunudur. Tarihi tahrif edilmiştir. S&ouml;zde be&shy;şinci asırda yazılmış olduğu s&ouml;ylenen bu n&uuml;sha altıncı asır da yazılmış diye tahrif edilmiştir.</p>\n\n<p>\n	Bu n&uuml;sha &ccedil;ok g&uuml;zel bir hat ile yazılmıştır. Besmele ve başlıkları Kufi hattıyla yazılmıştır. Bu n&uuml;sha eski şura meclisi k&uuml;t&uuml;phanesinde 8344 numarada korunmaktadır.</p>\n\n<p>\n	<strong>42-) 667 veya 668. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Seyyid Necm&rsquo;ud-Din Ebu Abdillah H&uuml;seyin b. Erdeşir b. Muhammed Taberi Enderavezi hattıyla Hille&rsquo;de Sahib-i Zaman (a. s) makamında H. 667 sefer ayı sonlarında sonları Cumartesi tarihiyle yazılmıştır. (Tarih-i Sahib-i Riyaz&rsquo;ul-Ulema&rsquo;nın ve &Uuml;stad Muhammed Taki Daneşpejuh&rsquo;un okuduğu gibi bu şekilde okmak da m&uuml;m&shy;k&uuml;nd&uuml;r.)</p>\n\n<p>\n	Bu n&uuml;sha mukabele ve tashih edilmiştir. B&uuml;y&uuml;k zatlar i&ccedil;in defalarca okunmuştur. İ&ccedil;ine icazetler ve bilağ ya&shy;zıl&shy;mıştır. Bu c&uuml;mleden olarak Yahya b. Ahmed b. Ahmed b. Yahya b. Hasan b. Said Hezeli Hilli&rsquo;nin, Hille&rsquo;de katibi i&ccedil;in H. 667 (veya 677) tarihinde yazmış olduğu icazettir. Bu n&uuml;sha da katibin rivayeti şerif Razi&rsquo;ye kadar zikr edilmiştir. Ama ne yazık ki icazetin bazı kelimeleri silin&shy;miş t&uuml;m&uuml;yle okunmamaktadır. Bir m&uuml;ddet sonra bu n&uuml;sha Hille&rsquo;den Necef-i Eşref&rsquo;e intikal etmiş, Seyyid Muhammed b. Ebi&rsquo;r-Rıza Avi&rsquo;ye okunmuş daha sonra bu kitap M&uuml;&rsquo;minlerin Emiri Ali (a. s)&rsquo;ın m&uuml;tahhar t&uuml;rbesin&shy;deki Sahih n&uuml;sha ile mukabele edilmiş ve &uuml;zerine bir &ccedil;ok haşiyeler yazılmıştır.</p>\n\n<p>\n	Ardından yeniden bu n&uuml;sha Necef&rsquo;ten Hille&rsquo;ye geri g&ouml;t&uuml;r&uuml;lm&uuml;ş ve &uuml;zerine H. 728 Zilhicce tarihiyle Şeyh Ha&shy;san b. H&uuml;seyin b. Hasan Serabeşunuy&rsquo;un icazeti yazıl&shy;mıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;ul-Uzma Hekim&rsquo;in Necef&rsquo;teki k&uuml;t&uuml;phanesinde 139 numarada korunmaktadır.</p>\n\n<p>\n	<strong>43-) H. 669. Yıl N&uuml;shası</strong></p>\n\n<p>\n	669 yılının Recep ayı tarihiyle Tuğrul b. Abdullah&rsquo;el Gizzi k&uuml;t&uuml;phanesi i&ccedil;in yazıldı.</p>\n\n<p>\n	Bu n&uuml;sha Amerika&rsquo;daki Brinston k&uuml;t&uuml;phanesinde 1902 numarada kayıtlıdır. (Fihristi Mah, s. 221)</p>\n\n<p>\n	<strong>44-) 673. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Akil b. H&uuml;seyin b. Ebi el-Feth b. Ahmed b. Ab&shy;dullah Hairi (Cabiri?) hattıyla birinci cildi 673 yılının Re&shy;cep ayının 20. g&uuml;n&uuml; yazılmıştır. İkinci cildi ise aynı yıl Ramazan ayının yedinci g&uuml;n&uuml; Hille&rsquo;de yazılmıştır. İlk&nbsp; sayfasında katibi &ldquo;Akil b. Abdullah&rdquo; ın imzası vardır.</p>\n\n<p>\n	Bu n&uuml;sha Britanya m&uuml;zesi 472 numarada ADD.23 adıyla kayıtlıdır. (Fihristi Riv, s. 658)</p>\n\n<p>\n	<strong>45-) 674. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Burhan en-Nizami diye tanınan Muhammed b. el-H&uuml;seyin el-Ke&ccedil;i hattıyla, 674 yılının Zilhicce ayının 24. Salı g&uuml;n&uuml; tarihiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Nasiriye-i Lekehn&uuml; k&uuml;t&uuml;phanesinde korun&shy;maktadır. (Abakat&rsquo;ul Envar sahibinin k&uuml;t&uuml;phanesi)</p>\n\n<p>\n	<strong>46-) 675. Yıl N&uuml;shası</strong></p>\n\n<p>\n	İsmail b. Yusuf b. Ali b. Muhammed b. Ed-din ? hattıyla H. 675 yılı,&nbsp; Sefer ayının 2&rsquo;si Perşembe g&uuml;n&uuml; ta&shy;rihiyle yazılmıştır. Bu n&uuml;sha Astan-i Kuds-i Rezevi k&uuml;t&uuml;p&shy;hanesinde 1862 numarada korunmaktadır. (Fihristi k&uuml;&shy;t&uuml;phane 1/97)</p>\n\n<p>\n	<strong>47-) 675. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Hasan b. İsmail b. İbrahim b. Ali b. Ebi&rsquo;z-Zeyn Said Taberi&rsquo;nin H. 675 yılının Cemadiy&rsquo;el-Evvel Aynın son &Ccedil;arşamba g&uuml;n&uuml; tarihiyle yazdığı n&uuml;sha.</p>\n\n<p>\n	Bu n&uuml;sha Hamedan İ&rsquo;timad&rsquo;ud Devle k&uuml;t&uuml;phanesinde korunmaktadır. (Tahran &Uuml;niversitesi Merkez k&uuml;t&uuml;phanesi yayınları 5/346)</p>\n\n<p>\n	<strong>48-) 675. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shayı H. 1385 yılında Tebriz&rsquo;de Hacı H&uuml;seyin Ağa Nahcavani&rsquo;nin yanında g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>49-) 676. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ali b. Selman b. Ebi el-Hasan b. ebi el-Ferec b. Muhammed b. Ebi el-Berekat&rsquo;ın 676 yılının Şaban aynın 14&rsquo;&uuml; Salı g&uuml;n&uuml; tarihiyle yazdığı n&uuml;shadır.</p>\n\n<p>\n	Bu n&uuml;sha K&uuml;t&uuml;phane-i Milli-i M&uuml;lk&rsquo;de 153 numarada kayıtlıdır. (Fihristi k&uuml;t&uuml;phane Arap&ccedil;a b&ouml;l&uuml;m&uuml;, s. 785)</p>\n\n<p>\n	<strong>50-) 677. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Hasan b. Mehdi Alevi Hasan-i Amuli Behlevi&rsquo;nin 677 yılı Rebiulevvel ayının ortaları tarihiyle yazdığı n&uuml;s&shy;hadır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi Mer&rsquo;aşi k&uuml;t&uuml;pha&shy;nesinde, 3994 numarada korunmaktadır. (Fihristi K&uuml;t&uuml;p&shy;hane, 10/372)</p>\n\n<p>\n	<strong>51-) 680. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Ebi el-Mekarim&rsquo;in 680 tarihiyle yaz&shy;dığı n&uuml;shadır. Nefis tezyin edilmiş; altın işlemeli ve hatlı başlık konmuştur.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi Mer&rsquo;aşi k&uuml;t&uuml;pha&shy;nesinde korunmaktadır.</p>\n\n<p>\n	<strong>52-) 682. Yıl n&uuml;shası</strong></p>\n\n<p>\n	H&uuml;seyin b. Muhammed Hasani&rsquo;nin M&uuml;minlerin Emiri Hz. Ali (a. s)&rsquo;ın mutahhar kabrinde, Gıyas&rsquo;ul-Hak Ve&rsquo;d-D&uuml;nya Ve&rsquo;d-Din K&uuml;t&uuml;phanesi i&ccedil;in 682 tarihiyle yazdığı ve tehzib ettiği n&uuml;shadır. Bu n&uuml;sha g&uuml;zel bir hatla yazılmış, nefis &ccedil;izgilerle tezhip edilmiş ve yanık renkli bir ciltle kaplanmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Kahire, Tal&rsquo;at Efendi k&uuml;t&uuml;phanesinde, Dar&rsquo;ul Kutub&rsquo;il-Mısriyye&rsquo;de, 4840 numarada kayıtlıdır. &Uuml;stad Ebulfazl Muhammed İbrahim kendisinin tahkikiyle basılan Şerh-i İbn-i Ebil Hadid kitabının &ouml;ns&uuml;z&uuml;nde ta&shy;nıtmıştır.</p>\n\n<p>\n	<strong>53-) 683. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha İbn-i el-Fahir diye tanınan Safiyuddin Abdulm&uuml;min b. Yusuf&rsquo;un (Dr. Mustafa Cevad&rsquo;ın yaz&shy;dığı &uuml;zere) H. 683 tarihiyle yazdığı n&uuml;shadır. O tarihlerde bu n&uuml;shanın katibi bor&ccedil;lu olduğu i&ccedil;in hapisteydi.</p>\n\n<p>\n	Bu n&uuml;shanın yarısı Bağdat m&uuml;zesi k&uuml;t&uuml;phanesinde olup 1623 numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane Edebiyat b&ouml;l&uuml;m&uuml;, s. 642)</p>\n\n<p>\n	<strong>54-) 684. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Niku Ali b. Muhammed&rsquo;es-Sukuni&rsquo;nin 684 tarihiyle yazdığı n&uuml;shadır.</p>\n\n<p>\n	Bu n&uuml;sha S&uuml;leymaniye k&uuml;t&uuml;phanesinde olup Kitaphane-i Reis&rsquo;il-Kitab b&ouml;l&uuml;m&uuml;nde, 943 numarada ka&shy;yıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>55-) 687. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Nizamuddin H&uuml;seyin b. er-Reis Ebi Sa&rsquo;d Muhammed b. Abdulkerim Eberkuhi&rsquo;nin; H. 5 Rebi&rsquo;ulevvel 687 yılı Perşembe g&uuml;n&uuml; tarihiyle yazdığı n&uuml;shadır. Bu n&uuml;sha tas&shy;hih edilmiş ve &uuml;zerine haşiyeler yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Tahrandaki K&uuml;t&uuml;phane-i Milli-i M&uuml;lk&rsquo;de olup 1176 numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane Arap&ccedil;a b&ouml;l&uuml;m&uuml;, s.786)</p>\n\n<p>\n	<strong>56-) 692 . yıl n&uuml;shası</strong></p>\n\n<p>\n	Ali b. Ebi Mansur&rsquo;un 692 tarihiyle yazdığı n&uuml;shadır. Ama ne yazık ki bu n&uuml;shanın ilk sayfaları yoktur.</p>\n\n<p>\n	Bu n&uuml;sha H&uuml;dabahş-Petene k&uuml;t&uuml;phanesinde&nbsp; 3569 nu&shy;marada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane, Miftah&rsquo;ul Kunuz&rsquo;il-Hafiyye adıyla kayıtlıdır... 3/136)</p>\n\n<p>\n	<strong>57-) 693. Yıl n&uuml;shası</strong></p>\n\n<p>\n	H&uuml;seyin b. Muhammed H&uuml;seyn-i Şirazi&rsquo;nin H. 693 yılının Rebi&rsquo;ulevvel ayı tarihiyle Bağdat&rsquo;ın Medinet&rsquo;ul-İslam&rsquo;da yazdığı n&uuml;shadır. Bu n&uuml;sha &ccedil;ok g&uuml;zel hatla ya&shy;zılmış olup &ccedil;ok nefis &ccedil;izgiler kullanılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran, K&uuml;t&uuml;phane-i Milli-i M&uuml;lk&rsquo;de olup 1798 numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;p&shy;hane Arap&ccedil;a b&ouml;l&uuml;m&uuml;, s. 786)</p>\n\n<p>\n	<strong>58-) 698. Yıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi Meraşi k&uuml;t&uuml;pha&shy;nesinde olup 6851 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i K&uuml;t&uuml;phane, 18/43)</p>\n\n<p>\n	<strong>59-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu nefis n&uuml;shanın ilk sayfalarında rivayet senetleri vardır. Ayrıca&nbsp; bu n&uuml;shada Nasruddin Tusi&rsquo;nin (adı silin&shy;miş)&nbsp; Cafer b. Ali b. İsmail Alevi&rsquo;ye bağışladığına; Muhammed b. Muhammed b. Muhammed Kari Cabiri de ona sahip olduğuna dair işaretler vardır.</p>\n\n<p>\n	Bu n&uuml;sha Eski Şura&rsquo;da Meclis k&uuml;t&uuml;phanesinde, 1235 numarada kayıtlıdır. (Fihrist-i K&uuml;t&uuml;phane, 4/20)</p>\n\n<p>\n	<strong>60-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Yemen&rsquo;den gelen bu n&uuml;sha, 659 yılı tarihli olup&nbsp; de&shy;falarca tashih edilmiş haşiyelere sahiptir. Son sayfası onuncu y&uuml;zyılda&nbsp; yazılmış olup i&ccedil;inde H&uuml;seyin b. Hay&shy;dar Kurgi&nbsp; Amili&rsquo;nin m&uuml;lkiyeti ile Yakub b. Ahmed Nişaburi ve oğlu Hasan&rsquo;ın notları&nbsp; g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il İzma Necefi Meraşi&rsquo;nin k&uuml;t&uuml;p&shy;hanesinde olup 154. Numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane, 1/174)</p>\n\n<p>\n	<strong>61-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha bir ka&ccedil; hat ve &ccedil;eşitli sayfalarla yazılmıştır.&nbsp;&nbsp; Sonlardan yeni yazılan bir ka&ccedil; sayfa dışında onların hepsi &ccedil;ok eskidir. Bu n&uuml;shanın &ouml;n s&ouml;z&uuml; ve sonlardan bir ka&ccedil; sayfası kaybolmuştur.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi Meraşi&rsquo;nin k&uuml;t&uuml;p&shy;hanesinde olup 4745 Numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane, 12/ 312)</p>\n\n<p>\n	<strong>62-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Olasılıkla Yakut&rsquo;un hattıyla yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Şiraz &uuml;niversitesi tıp Fak&uuml;ltesi Allame Tabatabai k&uuml;t&uuml;phanesinde bulunmaktadır.</p>\n\n<p>\n	<strong>63-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha yedinci asırdan kalmış olup 670-686 (ihtimalen 690) yıllarından izler taşımaktadır. C&uuml;neyd eş-Şibli tarafından g&uuml;venilir ve tashih edilmiş n&uuml;sha &uuml;zerin&shy;den mukabele ve tashih edilmiştir. Mukabele işi 9 Recep 735 yılında sona ermiştir. Bu n&uuml;sha İstanbul K&ouml;p&shy;r&uuml;l&uuml; k&uuml;t&uuml;phanesinde 1407 numarada kayıtlı bulunmakta&shy;dır.&nbsp;</p>\n\n<p>\n	<strong>64-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Hindistan&rsquo;daki Salarcenk k&uuml;t&uuml;phanesinde bulunmakta olup 993 numarada kayıtlıdır.&nbsp; (Fihrit-i K&uuml;t&uuml;phane Akide-i Şia b&ouml;l&uuml;m&uuml; s. 62)</p>\n\n<p>\n	<strong>65-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha nefis bir şekilde tezyin edilmiştir, yedinci as&shy;rın hattatlarından birinin hattıyla yazılmış olup tashih edilmiş ve kısa haşiyeler yazılmıştır. Ayrıca adı anılma&shy;yan bilginlerden biri tarafından da okunmuş ve tashih edilmiştir. Bu n&uuml;sha kitabın ikinci yarısını oluşturmakta&shy;dır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran&rsquo;ın Milli K&uuml;lt&uuml;r k&uuml;t&uuml;phanesinde olup 1159 numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;p&shy;hane, Arap&ccedil;a b&ouml;l&uuml;m&uuml;, s. 786)</p>\n\n<p>\n	<strong>66-) Yedinci y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Kirman Cuma İmamı k&uuml;t&uuml;phanesinden Ede&shy;biyat fak&uuml;ltesine ve oradan da Tahran &uuml;niversitesi mer&shy;kez k&uuml;t&uuml;phanesine nakledilmiştir. (Fihrist-i K&uuml;t&uuml;phane-i İmam Cuma, s. 109)</p>\n\n<p>\n	<strong>67-) Yedinci Y&uuml;zyıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Musul Vakıflar k&uuml;t&uuml;phanesinde olup&nbsp; 3/8 numarada kayıtlı bulunmaktadır. Onun mikro filmleri Bağdad &Uuml;niversitesi merkez k&uuml;t&uuml;phanesinde olup 7 nu&shy;marada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>68-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha &ccedil;ok g&uuml;zel olup 683 yılında Abdullah b. Muhammed b. Mevdud Hanefi Beldeci Musuli&rsquo;ye okunmuş, rivayet senetleri Şerif Razi&rsquo;den alınmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&rsquo;il Uzma Necefi Meraşi&rsquo;nin k&uuml;t&uuml;p&shy;hanesinde olup 5705 Numarada kayıtlı bulunmaktadır. (Fihrist-i K&uuml;t&uuml;phane, 5/107)</p>\n\n<p>\n	<strong>69-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Nesh ile karışık s&uuml;ls hattıyla yazılmış olup Malik Eşter&rsquo;in ahdnamesinin sonuna kadardır. Bu n&uuml;shanın son sayfaları yoktur.</p>\n\n<p>\n	Bu n&uuml;sha eski Milli Şura Meclisi k&uuml;t&uuml;phanesinde olup 7300 numarada kayıtlıydı.</p>\n\n<p>\n	70<strong>-) Yedinci Y&uuml;zyıl N&uuml;shası</strong></p>\n\n<p>\n	Kazımeyn&rsquo;deki Dr. H&uuml;seyin Ali Mahfuz k&uuml;t&uuml;phane&shy;sinde korunmaktadır. (Ma&rsquo;hed&rsquo;il Mahtutat&nbsp; dergisi Ka&shy;hire, 60/56)</p>\n\n<p>\n	<strong>&nbsp;71-) 7. Asır N&uuml;shası</strong></p>\n\n<p>\n	Doktor H&uuml;seyin Ali Mahfuz&#39;un Kazımeyn&#39;deki k&uuml;t&uuml;p&shy;hanesinde bulunmaktadır. (Mecellet-u Me&#39;hed&#39;il-Mahtutat, Kahire, 60/56)</p>\n\n<p>\n	<strong>72-) 7. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shada bir &ccedil;ok l&uuml;gavi ve edebi a&ccedil;ıklamalar ile ha&shy;şiyeler bulunmaktadır. Baştan ve sondan ol&shy;mak &uuml;zere 8 sayfası d&uuml;şm&uuml;ş ve yeniden yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Kum, İslam-i Tebligat Teşkilatı k&uuml;t&uuml;p&shy;hane&shy;sinde korunmaktadır.</p>\n\n<p>\n	<strong>73-) 7. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha mukabele ve tashih edilmiştir. H. 19 Zilhicce 686 tarihinde Necm&#39;ul-Haceti (el-Hacibi) diye tanınan Mes&#39;ud b. Şeref b. Muhammed&#39;in ve&nbsp; 690 tarihinde ise Tac&#39;ul-Eimme Sirac&#39;ul-Umme İbn-i Mecduddin&#39;in m&uuml;lki&shy;yetinde bulunmuştur. Ayrıca bu n&uuml;shada 735 yılının Re&shy;cep ayının 9. gecesi tarihi itibariyle Hasan eş-Şibli&#39;nin mukabele ettiğine dair alametler g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Bu n&uuml;sha İstanbul K&ouml;pr&uuml;l&uuml; K&uuml;t&uuml;phanesinde 1407 nu&shy;marada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane 2/122)</p>\n\n<p>\n	<strong>74-) 7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Ahmed b. S&uuml;leyman b. Muhammed el-Atayiki hattıyla 2 Recep Pazartesi G&uuml;n&uuml; Bağdat Medinet&#39;us-Selam&#39;da m&uuml;&shy;ellif Şerif Razi&#39;nin hattı &uuml;zerinden ya&shy;zılmıştır. Bu n&uuml;sha tashih edilmiş, bir &ccedil;ok haşiye ve a&ccedil;ıklamaları bulunmak&shy;tadır. Bazı sayfalarını tamir etmek isterken tarihi de si&shy;linmiştir.</p>\n\n<p>\n	Bu n&uuml;sha eski Senato Meclisi k&uuml;t&uuml;phanesinde 1393 numarada korunmaktadır. (Fihrist-i Kitaphane 2/243)</p>\n\n<p>\n	<strong>75-)7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	...el-Eşref b. Muhammed b. Cafer Alevi Hasani hat&shy;tıyla, Sefer ayının ilk on g&uuml;n&uuml; tarihiyle yazıl&shy;mıştır. Defa&shy;larca mukabele ve tashih edilmiştir. bir ka&ccedil; defa bilgin&shy;lere okunmuştur. Bazı haşiyelerinden de anlaşıldığı &uuml;zere m&uuml;ellif Şerif Razi&#39;nin n&uuml;sha&shy;sıyla da dikkatli bir şekilde mukabele edilmiştir. Bazı sayfalarını tamir ederken kati&shy;binin adı ve kita&shy;bet yılı silinmiştir.</p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi Merkez K&uuml;t&uuml;pha&shy;nesinde 3801 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane 12/2784)</p>\n\n<p>\n	<strong>76- )7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shanın başı ve sonu d&uuml;şm&uuml;şt&uuml;r. Bu sayfa&shy;ları Muhammed Eşref b. Melik Muhammed Sefer Ayı 1202 tarihi itibariyle tamamlamıştır.</p>\n\n<p>\n	Bu N&uuml;sha Ayetullah&#39;il-Uzma Gulpaygani&#39;nin Kum&#39;daki Genel K&uuml;t&uuml;phanesinde bulunmaktadır.</p>\n\n<p>\n	<strong>77-)7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu N&uuml;shanın ilk 6 sayfası yeniden yazılmıştır ve so&shy;nunda 715 yılının zilkade ayının başları itibariyle Hasan Taberi&#39;nin M&uuml;lkiyetinde bulunduğuna dair işaretler var&shy;dır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran Bunyad-i İnkilab-i İslami ku&shy;rumunda korunmaktadır.</p>\n\n<p>\n	<strong>78-)7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Dimeşk Zahiriyye k&uuml;t&uuml;phanesinde 6759 nu&shy;marada kayıtlı bulunmaktadır. Daha sonra el-Esed, K&uuml;&shy;t&uuml;phanesine intikal etmiştir. (Fihrist-i Kitaphane-i Zahiriyye-Edebiyat B&ouml;l&uuml;m&uuml;, 2/368)</p>\n\n<p>\n	<strong>79-)7. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu N&uuml;shanın sonundan bir ka&ccedil; sayfa d&uuml;şm&uuml;şt&uuml;r ve Zilhicce 878 yılında tamamlanmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Şiraz &Uuml;niversitesi Tıp Fak&uuml;ltesi Al&shy;lame Tabatabai K&uuml;t&uuml;phanesinde korunmaktadır.</p>\n\n<p>\n	<strong>80-)7. veya 7. Asır N&uuml;shası</strong></p>\n\n<p>\n	Amerika Los Angeles &Uuml;niversitesi K&uuml;t&uuml;phane&shy;sinde M. 199 numarada kayıtlı bulunmaktadır. (Tahran &Uuml;niversi&shy;tesi Merkez K&uuml;t&uuml;phanesi Yayınları 11/380)</p>\n\n<p>\n	<strong>81-)701 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Yakut Musta&#39;semi&#39;nin hattıyla Muharrem 701 Pazartesi tarihiyle yazılmıştır. Bu nefis n&uuml;sha ol&shy;duk&ccedil;a g&uuml;zel hatlı, &ccedil;izgili ve altın yaldızlıdır. Bir şahsiyet i&ccedil;in yazılmıştır ve ilk sayfasının başında k&uuml;t&uuml;phane-i Cemaluddin Fahr&#39;ul-İslam ve&#39;l-M&uuml;slimin Ebu İbrahim ... (burada oynamalar ol&shy;muştur.) başlığı g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Bu n&uuml;sha Astan-i Kuds-i Rezevi K&uuml;t&uuml;phanesinde 1858 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane, 1/96)</p>\n\n<p>\n	<strong>82-)703. Yıl N&uuml;shası</strong></p>\n\n<p>\n	er-Reyyan diye meşhur olan Ahmed b. Muhammed b. Cafer b. Ahmed hattıyla ve 6 Rama&shy;zan 703 tarihiyle Bah&shy;reyn Eval adasında Şemsuddin Muhammed b. Haz&#39;al&#39;ın -ki iki se&ccedil;kin n&uuml;shayla mu&shy;kabele edilmiştir.- n&uuml;shası &uuml;ze&shy;rinden yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&#39;il-Uzma Necefi Meraşi&#39;nin k&uuml;t&uuml;p&shy;hanesinde olup 3741 numarada korunmaktadır. (Fihrist-i Kitaphane, 10/137)</p>\n\n<p>\n	<strong>83-) 704 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Bendar b. Muhammed b. Bendar Rimal Veramini&#39;nin hattıyla ve 10 Ramazan 704 tarihi iti&shy;bariyle yazılmıştır. N&uuml;shanın sonunda da bir kıta şiir yer almıştır.</p>\n\n<p>\n	Bu n&uuml;sha Bağdat M&uuml;zesi K&uuml;t&uuml;phanesinde 52/1662 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane, Edebiyat b&ouml;l&uuml;m&uuml;, s. 643)</p>\n\n<p>\n	<strong>84-) 705 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ahmed b. Hasan b. H&uuml;seyin b. Mesud Hilli&#39;nin hattıyla ve 705 tarihi itibariyle yazılmıştır. Bu n&uuml;sha g&uuml;zel bir hatla yazılmış olup Hille&#39;den Mısır&#39;a gitmiş, orada Nekib&#39;ul-Eşraf, Seyyid Hasan Sahanzade&#39;nin m&uuml;lkiye&shy;tinde bulunmuştur.</p>\n\n<p>\n	Bu n&uuml;sha İstanbul Beyazıt k&uuml;t&uuml;phanesinde 5572 Nu&shy;marada korunmaktadır.</p>\n\n<p>\n	<strong>85-) 707. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha tashih edilmiş ve 707 tarihi itibariyle muka&shy;bele edilmiştir. Ama bunun doğru olduğunu sanmıyorum. Bana g&ouml;re onuncu asrın başlarına ait&shy;tir. Buradaki tarih ise Bu n&uuml;shanın istinsah edildiği asıl n&uuml;shanın tarihidir. Bu n&uuml;shayı Muhammed M&uuml;&#39;min b. İsmail mukabele etmiş ve bu işi Cemadissani 1067 tarihinde sona erdirmiştir. Bu n&uuml;sha Ayetullah Necefi-i Meraşi&#39;nin k&uuml;t&uuml;phane&shy;sinde 4460 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane 12/48)</p>\n\n<p>\n	<strong>86-) 708 Yılında Mukabele Edilmiş N&uuml;sha</strong></p>\n\n<p>\n	Bu n&uuml;sha Mahmud b. Ebi&#39;l-Mehasin b. Mahmud hat&shy;tıyla asıl n&uuml;shayla mukabele ve tashih edilmiştir. Bu iş 708 yılı Rebiulevvel ayının sonlarında Kaşan&#39;da sona er&shy;miştir. Bu n&uuml;sha olduk&ccedil;a s&uuml;sle&shy;meli, &ccedil;izgili ve altın işle&shy;melidir.</p>\n\n<p>\n	Bu n&uuml;sha Dimeşk Zahiriyye k&uuml;t&uuml;phanesinde 9089 nu&shy;marada kayıtlı iken el-Esed genel k&uuml;t&uuml;pha&shy;nesine intikal ettirilmiştir. (Fihrist-i Zahiriyye, ede&shy;biyat b&ouml;l&uuml;m&uuml; 2/366; Fihrist-i el-Esed, s. 453)</p>\n\n<p>\n	<strong>87-) 708 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Hasan b. Muhammed b. Ebil Hasan Avi hattıyla olup 20 Rebiulevvel 708, &Ccedil;arşamba g&uuml;n&uuml; tarihiyle yazılmıştır. Bu n&uuml;shanın ilk yarısı tashih edilmiş ve bir takım bilağ alametleri g&ouml;ze &ccedil;arpmaktadır ve geriye kalanı ise Kadı Kudai&#39;nin eş-Şehab kitabında yer aldığı &uuml;zere aynı yılın Rebiulahir ayının sonla&shy;rında tamamlanmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah Necefi-i Meraşi&#39;nin k&uuml;t&uuml;p&shy;hane&shy;sinde 4556 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane 12/129)</p>\n\n<p>\n	<strong>88-) 709 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha İstanbul Topkapı Sarayı Sultan 3. Ah&shy;met K&uuml;t&uuml;phanesinde 2586 numarada kayıtlı bulun&shy;maktadır. (Fihrist-i Kitaphane, Arap&ccedil;a b&ouml;l&uuml;m&uuml; 4/222)</p>\n\n<p>\n	<strong>89-) 710 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Hızır Ali hattı ve Muhammed b. Ali b. Ebi Ali Mehdevi Belhi&#39;nin tashihi ile olup 718 yılı tarihi itibariyle Ali b. Muhammed Abdussamed Temimi Nişaburi&#39;nin n&uuml;shası &uuml;zerinden yazılmıştır. sonunda da Ebi Yusuf Yakub b. Ahmed Nişaburi&#39;nin Nehc&#39;&uuml;l-Belağa hakkında s&ouml;ylediği bir takım fay&shy;dalı bilgiler yer almıştır.</p>\n\n<p>\n	Bu n&uuml;sha eski Milli Şura Meclisi K&uuml;t&uuml;phane&shy;sinde 5623 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane 17/77)</p>\n\n<p>\n	<strong>90-) 717 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Muhammed b. Ahmed b. İbrahim Zevvari&#39;nin hattıyla olup 28 Rebiulevvel 717, Per&shy;şembe g&uuml;n&uuml; tarihiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha eski şura Meclisi K&uuml;t&uuml;phanesinde 7471 nu&shy;marada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>91-) 718 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Olduk&ccedil;a nefis bir n&uuml;sha olup 16 Şaban 718 yılı, Per&shy;şembe g&uuml;n&uuml; İmam Ebu&#39;l-Fezail Ali b. Muhammed b. Ali b. Abdussamed Temimi&#39;nin asıl n&uuml;shasıyla mukabele edilmiştir. Bu asıl n&uuml;shayla mukabelenin sıhhatini bir ka&ccedil; bilgin insan da onaylamıştır. ayrıca Ali b. Hilal Katib-i Bağdadi&#39;nin hattıyla bir takım ilaveler ve şiirler de yazıl&shy;mıştır.</p>\n\n<p>\n	<strong>92-) 720. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu N&uuml;sha Ayetullah&#39;il-Uzma Hacı Ağa H&uuml;seyin Tabatabai Burucerdi&#39;nin şahsi k&uuml;t&uuml;phanesinde olup şu anda da evinde mevcut bulunmaktadır.</p>\n\n<p>\n	<strong>93-) 726. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha tashih ve mukabele edilmiştir. Yazı&shy;lımı ise 726 yılının Şaban ayının sonlarında sona ermiştir.</p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi edebiyat k&uuml;t&uuml;pha&shy;nesinde 63-Kitapha-i İmam Cum&#39;a-i Kirman numa&shy;rasında kayıtlı bulunmaktadır. (Fihrist-i Kitaphane s. 109)</p>\n\n<p>\n	<strong>94-) 727. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Hasan b. H&uuml;seyin Nesevi&#39;nin hat&shy;tıyla olup Ramazan 727 tarihi itibariyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha İstanbul, S&uuml;leymaniye-Laleli K&uuml;t&uuml;p&shy;hane&shy;sinde 1956 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>95-) 728. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Ahmed b. Yahya b. Muhammed b. &Ouml;mer b. Muhammed Suhreverdi (2. Şeyhzade) hattıyla olup 26 Şevval 728 Cuma g&uuml;n&uuml; tarihi itibariyle yazıl&shy;mıştır. Bu n&uuml;sha s&uuml;slendirilmiş, altın yaldızla be&shy;zenmiştir. Bağdat Kadısı ve Irak M&uuml;ft&uuml;s&uuml; Mirza Mahtum b. Seyyid Şerif Şerifi Gurgani&#39;nin yazdı&shy;ğına g&ouml;re levha yazıları Yakut&#39;a mensuptur. Ama bana g&ouml;re bu nisbet doğru değildir.</p>\n\n<p>\n	Bu n&uuml;sha eski Şura Meclisi K&uuml;t&uuml;phanesinde 4152 nu&shy;marada vitrinde korunmaktadır. (Fihrist-i Kitaphane 11/155)</p>\n\n<p>\n	<strong>96-)729 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Muhammed b. Hasan b. et-Tevil Seffar Hilli Sakin Vasit&#39;ul-Kasap hattıyla olup 12 Cemadilahir 729 tarihiyle yazılmıştır ve bu n&uuml;sha katibinin yazdığı 13. n&uuml;shadır.</p>\n\n<p>\n	Bu n&uuml;sha Astan-i Kuds-i Rezevi K&uuml;t&uuml;phanesinde 1860 numarada korunmaktadır.</p>\n\n<p>\n	<strong>97-) 735 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Abdurrahim b. Ahmed Sadr Hunsari hattıyla olup 7 Sefer 735 tarihiyle yazılmıştır ve Seyyid Ahmed b. Ahmed Anduhudi&#39;nin m&uuml;lkiyetinde bu&shy;lunmuştur.</p>\n\n<p>\n	Bu n&uuml;sha Paris Milli K&uuml;t&uuml;phanesinde A. 2423 numa&shy;rada kayıtlı bulunmaktadır. (Fihrist-i Kadim-i Kitaphane, 1/425)</p>\n\n<p>\n	<strong>98-) 726. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Seyyid Şemsuddin Muhammed b. Ebil Meali b. Ebil Kasım Alevi Musevi&#39;nin hattıyla olup 29 Ra&shy;mazan 736 tarihinde yazılmıştır. Bu n&uuml;sha muka&shy;bele ve tashih edil&shy;miş, haşiye ve sonunda bilağ işaretleri g&ouml;ze &ccedil;arpmaktadır. ayrıca kitabın sonunda karardığı i&ccedil;in okunamayan bir ta&shy;kım yazılar da var&shy;dır.</p>\n\n<p>\n	Bu n&uuml;sha İsfahan Sadr medresesi Rezeviyye k&uuml;t&uuml;pha&shy;nesinde 158 numarada kayıtlı bulunmakta&shy;dır. (Tahran &Uuml;niversitesi, Merkez K&uuml;t&uuml;phanesi ya&shy;yınları 5/314)</p>\n\n<p>\n	<strong>99-) 771 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ebul Berekat b. İbn-i Ali b. Muhammed b. Fethi (Yahya) Vaiz Hattıyla olup 20 Şevval 771 tarihi iti&shy;bariyle yazılmıştır. N&uuml;shanın ilk sayfası yeniden yazılmıştır ve bu n&uuml;shada 1153 tarihi itibariyle Şiraz&#39;da Raziddin b. Seyyid Haşim Bahreyni ile Ebul Hasan S&uuml;leyman b. Ab&shy;dullah Mahuzi Bahreyni&#39;nin m&uuml;lkiyetinde olduğuna dair işaretler g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Bu n&uuml;sha eski Senato Meclisi k&uuml;t&uuml;phanesinde M. 876 numarada korunmaktadır.</p>\n\n<p>\n	<strong>100-) 773 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Hasan b. Muhammed Taberi hattıyla olup 17 Rebiussani 773, Salı g&uuml;n&uuml; tarihiyle yazılmıştır. Mevlana Şemsuddin Evliyaullah&#39;ın n&uuml;shası &uuml;zerin&shy;den Kufi hattına benzer bir hatla yazılmıştır. N&uuml;s&shy;hanın sonunda ise birka&ccedil; kıta şiir ve bir takım hut&shy;beler eklenmiştir.</p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi Merkez K&uuml;t&uuml;pha&shy;nesinde 1176 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane 2/324)</p>\n\n<p>\n	<strong>101-) 773 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ebu Sa&#39;d b. Ebi Said b. H&uuml;seyin b. Ahmed b. M&uuml;nebbeh et-Terzi el-Enzani&#39;nin hattıyla olup yirmi şa&shy;ban 772 tarihi itibariyle yazılmıştır. Sonunda da Hz. Ali&#39;ye isnad edilen Munika -elifsiz- hutbesi ilave edilmiş&shy;tir.</p>\n\n<p>\n	Bu n&uuml;sha İsfahan &Uuml;niversitesi, Edebiyat Fak&uuml;l&shy;tesi K&uuml;t&uuml;phanesinde 1313 numarada kayıtlıdır.</p>\n\n<p>\n	<strong>102-) 773 Yılı N&uuml;shası </strong></p>\n\n<p>\n	Ali b. Fahr b. Ali Musevi Taberi hattıyla olup 773 yı&shy;lının Şaban ayının başlarında Cumartesi g&uuml;n&uuml; yazılmıştır. Bu n&uuml;shanın haşiyelerini de s&ouml;zde n&uuml;s&shy;hanın katibi yaz&shy;mıştır. Zor kelimeler hakkında a&ccedil;ıklamalar yapılmış veya satırlar arasında terc&uuml;&shy;mesi verilmiştir.</p>\n\n<p>\n	Bu n&uuml;sha Astan-i Kuds-i Rezevi k&uuml;t&uuml;phanesinde olup 9138 numarada kayıtlıdır.</p>\n\n<p>\n	<strong>103-) 785 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ebu&#39;l-Hasan Haydar b. Suud b. Ali Hasani hattıyla olup 12 Rebiussani 785 tarihiyle yazılmıştır. Bu n&uuml;sha m&uuml;ellifin yaşadığı &ccedil;ağda var olan bir n&uuml;sha &uuml;zerin&shy;den yazılmıştır. Bir &ccedil;ok haşi&shy;yeleri vardır. İlk sayfası 12. Asırda yeniden yazılıp tamamlanmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Astan-i Kudsi Rezevi K&uuml;t&uuml;phanesinde 2183 numarada kayıtlıdır. (Fihrist-i Kitaphane, 5/200)</p>\n\n<p>\n	<strong>104-) 791 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ali b. H&uuml;seyin b. Muhammed el-Amiri hattıyla olup 791 tarihiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha eski Şura Meclisi K&uuml;t&uuml;phanesinde 7943 nu&shy;marada kayıtlıdır.</p>\n\n<p>\n	<strong>105-) 795 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Abdullah b. H&uuml;seyin hattıyla olup 26 Şevval 795 tarihiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran Sipehsalar (Şehid Mutahhari) Med&shy;resesi k&uuml;t&uuml;phanesinde 7041 numarada kayıtlı&shy;dır. (Fihrist-i Kitaphane, 5/738)</p>\n\n<p>\n	<strong>106-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha İstanbul Topkapı Sarayı Sultan 3. Ah&shy;met K&uuml;t&uuml;phanesinde A. 2374 numarada kayıtlıdır.</p>\n\n<p>\n	Bu n&uuml;shanın mikrofilmi ise Kahire Ma&#39;hed&#39;il-Mahtutat&#39;ta mevcuttur. (Fihrist-i N&uuml;sha-i Aksi, Ma&#39;hed&#39;il-Mahtutat, 1/543)</p>\n\n<p>\n	<strong>107-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha altın yaldızlarla &ccedil;izilmiş, iki c&uuml;zl&uuml;k ne&shy;fis bir n&uuml;shadır. Bir &ccedil;ok hatla yazılmıştır. Bazı say&shy;faları 9. asır&shy;dan kalmadır. Ama hepsi de birbirine benzemektedir. Birbirinden ayırt etmek &ccedil;ok zordur. Bu n&uuml;sha tashih ve mukabele edilmiştir. Bir &ccedil;ok ha&shy;şiyeleri vardır. &Ccedil;eşitli hatları ve bilağ alametleri g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Bazıları Kaşan&#39;da bulunup Tarih-i Selh&#39;e g&ouml;re 973 yı&shy;lının Rebiulahir ayından kalmadır. Bu iki c&uuml;z San&#39;a Cami-i Kebir K&uuml;t&uuml;phanesinde 1923 numarada kayıtlıdır. (Fih&shy;rist-i Kitaphane 4/24)</p>\n\n<p>\n	<strong>108-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Hindistan-Petene Hudabahş k&uuml;t&uuml;pha&shy;nesinde 1823 numarada kayıtlıdır. Bu n&uuml;shanın &uuml;&ccedil;&uuml;nc&uuml; babı 11 asırda yazılmıştır. (Fihrist-i Kitaphane-Miftah&#39;ul-Kunuz&#39;il-Hafiyye, 1/208)</p>\n\n<p>\n	<strong>109-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Amerika Brinston &Uuml;niversitesi K&uuml;t&uuml;p&shy;hane&shy;sinde olup 328-Mahtutat-i Gard numarasında kayıtlıdır. (Fihrist-i Kitaphane, s. 96)</p>\n\n<p>\n	<strong>110-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shanın başlangıcı kaybolmuştur ve Meşhed S&uuml;&shy;leyman Han k&uuml;t&uuml;phanesinde korunmaktadır. (Fih&shy;rist-i &Ccedil;ahar Kitaphane-i Meşhed, s. 23)</p>\n\n<p>\n	<strong>111-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha 883 tarihi itibariyle Muhammed b. Nizamuddin b. Hilal er-Ruban, (er-Rubal)&#39;ın m&uuml;lki&shy;ye&shy;tinde olmuştur ve ilk sayfası kaybolmuştur.</p>\n\n<p>\n	Bu n&uuml;sha Bağdat M&uuml;ze K&uuml;t&uuml;phanesinde 7161 numa&shy;rada kayıtlıdır. (Fihrist-i Kitaphane-Edebi N&uuml;shalar b&ouml;&shy;l&uuml;m&uuml;, s. 643)</p>\n\n<p>\n	<strong>112-) 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Muhammed Ali Hunsari&#39;nin k&uuml;t&uuml;pha&shy;nesinde idi. Bu n&uuml;shayı Tahran&#39;da bazı Hunsarlıların yanında g&ouml;r&shy;d&uuml;m.</p>\n\n<p>\n	<strong>113-) 8. veya 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Yemeni veya T&uuml;rki bir n&uuml;shadır ve katibi Ehl-i S&uuml;n&shy;nettir. M&uuml;minlerin Emiri Hz. Ali (a. s)&#39;ın adından sonra, &quot;Raziyallahu anhu&quot; veya &quot;kerremellahu vechehu&quot; tabirle&shy;rini kullanmıştır. İkinci babının so&shy;nunda m&uuml;ellifin &ccedil;ağ&shy;daşı olan bir n&uuml;shadan ilave na&shy;killer yapılmıştır. Bu n&uuml;s&shy;hayla birlikte bir ka&ccedil; da ri&shy;sale yer almıştır. Ayrıca Hz. Ali (a. s)&#39;a isnad edilen bir takım manzumeler de yer almıştır. Ama bu nisbet doğru değildir. N&uuml;shanın ikinci sayfasında ise cetvel halinde kapsamlı bir fihrist mevcuttur. Nehc&#39;&uuml;l-Belağa bu n&uuml;shada ikiye ayrılmıştır. C&uuml;m&shy;lelerin fasılala&shy;rında ise Kur&#39;an ayetleri gibi bir ta&shy;kım nişaneler yer al&shy;mıştır.</p>\n\n<p>\n	<strong>114-) 8. veya 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Olduk&ccedil;a g&uuml;zel hatla yazılmış bir n&uuml;shadır. Bazı c&uuml;m&shy;leleri Fars&ccedil;a&rsquo;ya &ccedil;evrilmiştir.</p>\n\n<p>\n	Bu n&uuml;sha l&uuml;gatname-i Dehhuda k&uuml;t&uuml;phanesinde 32 numarada kayıtlıdır. (Tahran &Uuml;niversitesi Mer&shy;kez K&uuml;t&uuml;p&shy;hanesi Yayınları 3/59)</p>\n\n<p>\n	<strong>115-) 8. veya 8. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Şiraz &Uuml;niversitesi Tıp Fak&uuml;ltesi Al&shy;lame Tabatabai K&uuml;t&uuml;phanesinde kayıtlı bulunmak&shy;tadır.</p>\n\n<p>\n	<strong>116-) 8. veya 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Los Angeles &Uuml;niversitesinde M. 191 numa&shy;rada kayıtlı bulunmaktadır. (Tahran &Uuml;niver&shy;sitesi Merkez K&uuml;t&uuml;phanesi Yayınları 11/381)</p>\n\n<p>\n	<strong>117-) 816. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Ali b. Abdullah el-Ustademi el-Etrani hattıyla olup 5 Rebiulevvel 826, pazartesi gecesi tarihiyle yazılmıştır. Bu n&uuml;sha tashih ve mukabele edilmiş olup bir &ccedil;ok haşiyelere sahiptir.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&#39;il-Uzma Necefi Meraşi&#39;nin k&uuml;t&uuml;p&shy;hanesinde kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>118-) 816. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Nesr b. Muhammed b. Nesr Mukirri Z&uuml;beydi Şa&shy;fii&#39;nin hattıyla olup Şevval 816 tarihiyle yazılmıştır. Birinci say&shy;fası yeniden yazılmıştır ve m&uuml;ellifin &ccedil;ağdaşı n&uuml;shadan bir takım eklemeler nakl edilmiş&shy;tir.</p>\n\n<p>\n	Bu n&uuml;sha Astan-i Kudsi Rezevi K&uuml;t&uuml;phanesinde 2185 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>119-) 818. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Ali b. Hasan Huseyni Musevi hattıyla olup 18 Cemadilevvel 818 yılı Perşembe g&uuml;n&uuml; tarihiyle, ilk bir ka&ccedil; sayfası yeniden yazılmış ve satırlar arasında Fars&ccedil;a terc&uuml;mesi yapılmıştır. Meclis Kiya Azem&#39;us-Seyf... (adı silinmiş ve yerine Muhammed Ali diye kayd edilmiştir.) adlı şahsa hediye ola&shy;rak kaleme alınmıştır.</p>\n\n<p>\n	Bu n&uuml;sha esasınca Kutbuttin Keyderi&#39;nin Envar&#39;ul-Ukul Kitabı yazılmış ve Muhammed M&uuml;&#39;min Razi 1902 yılında onu Allame Muhammed Bakır Meclis İsfahani&#39;ye okumuştur o da kendisi i&ccedil;in aynı yılın Recep ayında bir icazet yazmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Meşhed Govherşad Meclisi k&uuml;t&uuml;pha&shy;nesinde 103 numarada kayıtlıdır.</p>\n\n<p>\n	<strong>120-) 823. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Doktor Sati Erdekani&#39;nin Tahran&#39;daki k&uuml;t&uuml;p&shy;hanesinde mevcuttur.</p>\n\n<p>\n	<strong>121-) 837 Yılı N&uuml;shası</strong></p>\n\n<p>\n	İbrahim b. Muhammed hattıyla olup Zilhicce 837 tari&shy;hiyle yazılmıştır. Bu n&uuml;sha San&#39;a Cami-i Kebir Batı K&uuml;&shy;t&uuml;phanesinde 143 numarada kayıtlı bulunmaktadır (Fih&shy;rist-i Kitaphane, s. 624)</p>\n\n<p>\n	<strong>122-) 868 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ali M&uuml;rşid-i Şekkani hattıyla olup 20 Şaban 868 tari&shy;hiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Hindistan-Petene Hudabahş K&uuml;t&uuml;pha&shy;ne&shy;sinde, 2574 numarada kayıtlı bulunmaktadır. (Nevadir Mahtutat-i Mektebet-i Hudabahş, Seyyid Hasan Uşir, s. 207)</p>\n\n<p>\n	<strong>123-) 871 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Ala b. H&uuml;seyin b. Ali Hafız Sebzevarinin hat&shy;tıyla olup 14 Cemadilahir 871 tarihiyle Hisn&#39;us-Sultan&#39;da 18 g&uuml;n zarfında yazılmıştır. Bu n&uuml;sha Kum, Astane-i Hz. Masume K&uuml;t&uuml;phanesinde 95 numarada kayıtlı bulun&shy;maktadır. (Fihrist-i K&uuml;t&uuml;p&shy;hane, s. 74)</p>\n\n<p>\n	<strong>124-) 875. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Yemen&#39;den olup 875 yılının Cemadilahir ayının ortalarında, Cuma g&uuml;n&uuml; yazıl&shy;mıştır. &Ccedil;izgili ve altın yaldızlı bir n&uuml;shadır.&nbsp; 3. Bab satırları arasında Fars&ccedil;a ter&shy;c&uuml;mesi ile yazılmıştır. Başlangıcındaki elifsiz hutbeyi ve sonundaki Hutbet&#39;ul-Beyan-ı Katibin kendisi eklemiştir.</p>\n\n<p>\n	Salih b. Ali Talagani bu kitabı mukabele etmiş ve bu işi Cemadilahir 1017 yılında sona erdirmiştir.</p>\n\n<p>\n	Bu n&uuml;shayı Kum&#39;da &Uuml;stad Şeyh Hasanzade Amuli&#39;nin yanında g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>125-) 875. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Salih b. Ahmed b. İbrahim b. Muhammed b. Sa&shy;lih Ensari&#39;nin hattıyla olup 26 Muharrem 875 tari&shy;hiyle ya&shy;zılmıştır. Bu n&uuml;sha Bağdat m&uuml;zesi k&uuml;t&uuml;p&shy;hanesinde olup 2772 numarada kayıtlı bulunmakta&shy;dır. (Mesadir-u Nehc&#39;il-Belağa, 1/195)</p>\n\n<p>\n	<strong>126-) 882. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Hamza b. Pirhilal b. Kecheş b. Hilal Hasani hat&shy;tıyla olup 882 tarihiyle yazılmıştır. Bu n&uuml;sha b&uuml;y&uuml;k bir ha&shy;cimle ve satırlar arasında Fars&ccedil;a terc&uuml;mesiyle yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Vezir-i Yezd Umumi K&uuml;t&uuml;phanesinde 521 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane, 1/152)</p>\n\n<p>\n	<strong>127-) 885 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Abdulhuseyn b. Abdulaziz Hafız Razi hattıyla olup 11 Recep 885, Cumartesi Tarihiyle yazılmıştır. Bir &ccedil;ok haşi&shy;yeleri bizzat katip tarafından yazılmış&shy;tır.</p>\n\n<p>\n	Bu n&uuml;sha Astane-i Kuds-i Rezevi k&uuml;t&uuml;phane&shy;sinde 13813 numarada kayıtlı bulunmaktadır ve Medrese-i Fa&shy;zıl Han kitapları arasında korunmak&shy;tadır.</p>\n\n<p>\n	<strong>128-) 891 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Muhammed b. Sultan el-Hafız&#39;ın hattıyla olup Rama&shy;zan 891 tarihiyle yazılmıştır ve ikinci babdan başlamıştır. Satırları arasında Fars&ccedil;a terc&uuml;mesi de verilmiştir. Fars&ccedil;aya &ccedil;eviri olan Kutbuddin Keyderi&#39;nin Envar&#39;ul-Ukul kitabı da bu n&uuml;shanın sonunda yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah Necefi-i Meraşi&#39;nin K&uuml;t&uuml;p&shy;hane&shy;sinde olup 826 numarada kayıtlı bulunmakta&shy;dır. (Fİhrist-i Kitaphane 3/26)</p>\n\n<p>\n	<strong>129-) 892. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed Mahallati&#39;nin g&uuml;zel hattıyla ve&nbsp; 892 tari&shy;hiyle yazılmıştır. olduk&ccedil;a g&uuml;zel tezhiplerle nefis &ccedil;izgilerle yazılmış bir n&uuml;shadır.</p>\n\n<p>\n	bu n&uuml;sha İstanbul İslami vakıflar m&uuml;zesinde 2074 nu&shy;marada kayıtlı bulunmaktadır. Mikro filmi ise Kahire Ma&#39;hed&#39;ul Mahtutat&#39;il Arabiyye &#39;de, 881 numarada mev&shy;cuttur. (Ma&#39;hed&#39;ul Mah&#39;tutat dergisi, 1/544)</p>\n\n<p>\n	<strong>130-) 897 yılı n&uuml;shası</strong></p>\n\n<p>\n	Hasan b. Ebi Said b. Bayazıt Cami hattıyla ve Rebiulevvel 897 tarihiyle yazılmıştır. ayrıca Kadı Kuda&#39;inin eş-Şehab kitabı ile Hz. Ali (a. s)&#39;ın divanı ve İmam Seccad (a. s)&#39;ın Nudbe duası da eklenmiştir.</p>\n\n<p>\n	Bu mecmua Allame Zerabadi&#39;nin Kazvin&#39;deki şahsi k&uuml;t&uuml;phanesinde korunmaktadır.</p>\n\n<p>\n	131-) 9. Asır N&uuml;shası</p>\n\n<p>\n	Bu n&uuml;sha Hindistan- Petene Hudabahş k&uuml;t&uuml;pha&shy;nesinde olup 1854 numarada kayıtlı bulunmaktadır. bu n&uuml;sha da satırlar arasında fars&ccedil;a terc&uuml;mesi de ve&shy;rilmiştir. (Fihrist-i Kitaphane-i Miftah&#39;ul Kunuz&#39;il Hafiyye, 1/208)</p>\n\n<p>\n	<strong>132-) 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Katibinin adı ve kitabet tarihi silinmiştir. Muslihi&#39;nin n&uuml;shasıdır.</p>\n\n<p>\n	Bu n&uuml;sha Necef İmam Emir&rsquo;el M&uuml;minin k&uuml;t&uuml;p&shy;hane&shy;sinde, 2200 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>133-) 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Olduk&ccedil;a g&uuml;zel bir hatla yazılmıştır, başından ve so&shy;nundan bazı sayfalar kaybolmuştur.</p>\n\n<p>\n	Bu n&uuml;sha &Uuml;stat Kazım Mudir Şancı&#39;nin şahsi k&uuml;t&uuml;pha&shy;nesinde idi ve şuanda Astan-i Kuds-i Rezevi k&uuml;t&uuml;phane&shy;sinde verilmiştir.</p>\n\n<p>\n	<strong>134-) 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi Merkez k&uuml;t&uuml;pha&shy;nesinde 1340 numarada kayıtlıdır. (Fihrist-i Kitaphane, 8/27)</p>\n\n<p>\n	<strong>135-) 9. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shanın Arap&ccedil;a ve Fars&ccedil;a bir &ccedil;ok haşiyeleri var&shy;dır. &uuml;stad Şeyh Hasan Hasanzade Amuli&#39;nin Kum&#39;daki şahsi k&uuml;t&uuml;phanesinde g&ouml;rd&uuml;m.kendisi b&uuml;y&uuml;k bir dikkatle eski n&uuml;shayla mukabele ve tas&shy;hih etmiştir.</p>\n\n<p>\n	<strong>136-) 9. veya 10. asır N&uuml;shası</strong></p>\n\n<p>\n	Bu N&uuml;shanın sonları d&uuml;şm&uuml;ş ve bazı bilginlere ihtimalen pek &ccedil;ok defa okunmuştur. Haşiyelerinde bilağ, araz ve inha nişaneleri bulunmaktadır.</p>\n\n<p>\n	Bu n&uuml;sha Amerika Los Angeles &uuml;niversitesi k&uuml;&shy;t&uuml;pha&shy;nesinde M. 822 numarada bulunmaktadır. (Tahran &Uuml;ni&shy;versitesi merkez k&uuml;t&uuml;phanesi yayınları, 11/381)</p>\n\n<p>\n	<strong>137-) 9. veya 10. asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shada bir &ccedil;ok Fars&ccedil;a ve Arap&ccedil;a haşiyeler bu&shy;lunmaktadır, bu n&uuml;shayı Kum&#39;da &uuml;stat Şeyh Ha&shy;san Hasan Zade Amulu&#39;nin şahsi k&uuml;t&uuml;phanesinde g&ouml;rd&uuml;m. Bu n&uuml;s&shy;hayı, Şerif Razi&#39;nin hattıyla yazılı n&uuml;sha &uuml;zerinden muka&shy;bele edilmiş olan n&uuml;shayla tashih ve mukabele etmiştir.</p>\n\n<p>\n	<strong>138-) 9. veya 10. asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha bir ka&ccedil; levhayla s&uuml;slendirilmiş nefis bir n&uuml;s&shy;hadır.</p>\n\n<p>\n	bu n&uuml;sha Astan-i Kuds-i Rezevi k&uuml;t&uuml;phanesinde 1040 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>139-) 912. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Muhammed Mecduddin Muhammed b. Kı&shy;vam el Ensari&#39;nin hattıyla ve 15. Muharrem 912 tarihiyle yazılmıştır. satırlar arasında da Nehc&#39;ul Fesaha fi Şerh-i Nehc&#39;il Belağa kitabının sahibi Şeyh Kemaluddin H&uuml;se&shy;yin b. Hace Şerefuddin Abdulhak İlahi Erdebili&#39;nin Fars&ccedil;a ter&shy;c&uuml;mesine yer verilmiştir. (922 yılı)</p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi merkez k&uuml;t&uuml;pha&shy;nesinde M. 2398 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane, 9/ 1009)</p>\n\n<p>\n	<strong>140-) 912. Yıldan bir B&ouml;l&uuml;m </strong></p>\n\n<p>\n	Bu n&uuml;sha Seyyid Muhammed Cezairi&#39;nin k&uuml;t&uuml;p&shy;hane&shy;sinde bulunmaktadır.ve Kum Medinet&#39;ul İlm k&uuml;t&uuml;phane&shy;sine intikal etmiştir.</p>\n\n<p>\n	<strong>141-) 918. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shada da satırlar arasında Fars&ccedil;a terc&uuml;&shy;meye yer verilmiştir. Dimeşk, Zahiriyye k&uuml;t&uuml;pha&shy;nesinde 7775 nu&shy;marada kayıtlı olan bu n&uuml;sha son&shy;radan el-Esed k&uuml;t&uuml;pha&shy;nesine intikal etmiştir ve orada aynı numarayla kayıtlı bulunmaktadır. (Fih&shy;rist-i Zahiriye Edebi kitaplar b&ouml;l&uuml;m&uuml;, 2/367)</p>\n\n<p>\n	<strong>142-) 945. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Hattat Muhammed b. Ali Evhadi Tabib&#39;in g&uuml;zel hattıyla ve 10 Recep 945 tarihiyle yazılmıştır. Bu n&uuml;sha ilk sayfada yaldızlı başlıklarla s&uuml;slenmiştir.</p>\n\n<p>\n	Bu n&uuml;shayı İstanbul S&uuml;leymaniye k&uuml;t&uuml;phane&shy;sinde 490- el-Mektebet&#39;ul Hamidiyye numarasında g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>143-) 960. Yıl N&uuml;shası </strong></p>\n\n<p>\n	Bu n&uuml;sha Muhammed H&uuml;seyin b. Muhyibah Deşti&#39;nin g&uuml;zel hattıyla ve 14 Cemadilevvel 960, Per&shy;şembe g&uuml;n&uuml; tarihiyle yazılmıştır. Bu n&uuml;sha &ccedil;iz&shy;gili ve ne&shy;fis bir s&uuml;slemeye sahiptir. Satırları ara&shy;sında da katibin hattıyla Fars&ccedil;a terc&uuml;mesi verilmiş&shy;tir. bu n&uuml;sha Astan-i Kuts-i Rezevi k&uuml;t&uuml;phanesinde 8085 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>144-) 968. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha bu kitabın t&uuml;m&uuml;n&uuml; eski milli şura meclisi k&uuml;t&uuml;phanesinde g&ouml;rd&uuml;m.</p>\n\n<p>\n	<strong>145-) 973. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Abdullah b. H&uuml;seyin&#39;in g&uuml;zel hattıyla ve 7 Şaban 973 tarihiyle yazılmıştır. olduk&ccedil;a s&uuml;s&shy;lenmiş ve sa&shy;tırları arasında Fars&ccedil;a terc&uuml;mesi veril&shy;miş bir n&uuml;shadır. Şah Abbas Safevi tarafından İmam Rıza&#39;nın Astane-i Mutahhar&#39;ına vakfedilmiş&shy;tir.</p>\n\n<p>\n	Bu n&uuml;sha Astane-i Kuts-i Rezevi k&uuml;t&uuml;phane&shy;sinde, 2180 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane, 5/ 200)</p>\n\n<p>\n	<strong>146-) 974 . Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha İstanbul Nuru Osmaniye k&uuml;t&uuml;phane&shy;sinde 4361 numarada kayıtlı bulunmaktadır.</p>\n\n<p>\n	<strong>147-) 987. yıl n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Ala&#39;ul M&uuml;lk b. Abdulkadir H&uuml;seyni Mer&#39;aşi&#39;nin hattıyla ve</p>\n\n<p>\n	987 tarihiyle Kazvin&#39;de Şeyh Saduk&#39;un el-Hisal kita&shy;bıyla birlikte yazılmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Amerika Los Angeles &Uuml;niversitesi k&uuml;t&uuml;pha&shy;nesinde, M. 1041 numarada kayıtlı bulun&shy;maktadır. (Tah&shy;ran &Uuml;niversitesi Merkez k&uuml;t&uuml;pha&shy;nesi yayınları, 11/707)</p>\n\n<p>\n	<strong>148-) 996. Yıl N&uuml;shası</strong></p>\n\n<p>\n	H&uuml;seyin b. Ali b. H&uuml;seyin b. Ali b. Şetkam H&uuml;&shy;seyni Medeni&#39;nin hattıyla ve 19 Muharrem 996, Cumar&shy;tesi g&uuml;n&uuml; tarihiyle Habir adlı beldede yazıl&shy;mıştır. Bu n&uuml;s&shy;hanın yazılmasına 17 Rebiulevvel 994 tarihinde başlan&shy;mıştır. Bu n&uuml;sha &ccedil;izgili ve yal&shy;dızlı başlıklara sahip olup kayıt ve tashihi i&ccedil;in de diğer başka d&ouml;rt n&uuml;sha esas alın&shy;mıştır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran &Uuml;niversitesi merkez k&uuml;t&uuml;pha&shy;nesinde 78 numarada kayıtlı bulunmaktadır. (Fih&shy;rist-i Kitaphane, 2/322)</p>\n\n<p>\n	<strong>149-) 996. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha İstanbul Topkapı sarayı Sultan &Uuml;&ccedil;&uuml;nc&uuml; Ah&shy;met k&uuml;t&uuml;phanesinde A. 2586. numarada kayıtlı bulun&shy;maktadır. Bu n&uuml;shanın bir mikrofilmi de Ka&shy;hire Ma&#39;hed&#39;il Mahtutat&#39;ta bulunmaktadır. (Fihrist-i Ma&#39;hed&#39;ul Mahtutat, 1/543)</p>\n\n<p>\n	<strong>150-) 996. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Şaban 996 yılında yazılmıştır. Ame&shy;rika Brinston &Uuml;niversitesi k&uuml;t&uuml;phanesinde 1522 numarada ka&shy;yıtlı bulunmaktadır. fihristi yapılma&shy;yan yeni kitaplardan sayılmaktadır.</p>\n\n<p>\n	<strong>151-) 997. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Berlin Milli k&uuml;t&uuml;phanesinde 8665 nu&shy;marada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane- İhlevers)</p>\n\n<p>\n	<strong>152-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha usta bir hattatın hattıyla yazılmıştır. s&uuml;sle&shy;meli ve &ccedil;izgili bir n&uuml;shadır.</p>\n\n<p>\n	Bu n&uuml;sha Tahran Milli-i M&uuml;lk k&uuml;t&uuml;phanesinde 5989 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane- Arap&ccedil;a n&uuml;shalar b&ouml;l&uuml;m&uuml;, s. 787)</p>\n\n<p>\n	<strong>153-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Bağdat m&uuml;ze k&uuml;t&uuml;phanesinde 1904 numa&shy;rada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane- Edebi kitaplar b&ouml;l&uuml;m&uuml;, s. 645)</p>\n\n<p>\n	<strong>154-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha s&uuml;sl&uuml; ve &ccedil;izgili bir n&uuml;shadır. yazılış ta&shy;rihi si&shy;linmiştir. sadece 23 sayısı kalmıştır ve ihtimalen 923 yı&shy;lına aittir.</p>\n\n<p>\n	Bu n&uuml;sha Kum&#39;da Şeyh Ali Haydar&#39;ın şahsi k&uuml;&shy;t&uuml;pha&shy;nesinde bulunmaktadır.</p>\n\n<p>\n	<strong>155-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Amerika Brinston &uuml;niversitesi k&uuml;t&uuml;p&shy;hane&shy;sinde 432 numarada kayıtlı bulunmaktadır. ilk b&ouml;l&uuml;mleri kaybolmuştur. (Fihrist-i Kitaphane, s. 222)</p>\n\n<p>\n	<strong>156-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha aynı k&uuml;t&uuml;phanede, 1182 numarada, fihriste alınmamış kitaplar i&ccedil;inde korunmaktadır.</p>\n\n<p>\n	<strong>157-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Meşhed S&uuml;leyman Han Medresesi k&uuml;t&uuml;pha&shy;nesinde korunmaktadır. Baş ve son tarafları kaybolmuş&shy;tur. (Fihrist-i &Ccedil;ahar Kitaphane, s. 23)</p>\n\n<p>\n	<strong>158-) 10. Asır n&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Vatikan k&uuml;t&uuml;phanesinde 1176 numa&shy;rada ka&shy;yıtlı bulunmaktadır. (Fihrist-i Kitaphane, s. 178)</p>\n\n<p>\n	<strong>159-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;shanın ilk ve son sayfaları kaybolmuştur ve 1104 yeniden yazılarak tamamlanmıştır.</p>\n\n<p>\n	bu n&uuml;sha İsfahan &Uuml;niversitesi edebiyat fak&uuml;ltesi k&uuml;&shy;t&uuml;phanesinde 1227 numarada kayıtlı bulunmak&shy;tadır. (Tahran &Uuml;niversitesi Merkez K&uuml;t&uuml;phanesi Yayınları 11/921)</p>\n\n<p>\n	<strong>160-) 10. Asır N&uuml;shası</strong></p>\n\n<p>\n	Mevlana Riyasuddin Muhammed Bu n&uuml;shayı Allame Molla Muhammed Bakır Meclisi İsfahani&rsquo;ye okumuş ve sonunda sekiz Recep 1092 tarihi itiba&shy;riyle bir de inha yazmıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&#39;il-Uzma Necefi-i Meraşi&#39;nin k&uuml;&shy;t&uuml;phanesinde 401 numarada korunmaktadır. (Fih&shy;rist-i Kitaphane, 2/3)</p>\n\n<p>\n	<strong>161-) 10 veya 11. Asır N&uuml;shası</strong></p>\n\n<p>\n	Bu n&uuml;sha Amerika Los Angeles &Uuml;niversitesi K&uuml;t&uuml;pha&shy;nesinde 826 numarada kayıtlı bulunmakta&shy;dır. (&Uuml;stad Muhammed Taki Daneşpejuh&#39;un not&shy;ları.)</p>\n\n<p>\n	<strong>162-) 1059. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed Rıza Şuşteri&#39;nin hattıyla ve Rebiulahir 1059 tarihiyle yazılmıştır. Bu n&uuml;sha mu&shy;kabele ve tashih edilmiştir. Bir &ccedil;ok haşiye ve talik&shy;leri vardır. Asıl n&uuml;sha&shy;daki tashih ve mukabele not&shy;ları bu n&uuml;shaya da nakl edil&shy;miştir. Seyyid Fazlullah Ravendi&#39;nin haşiyelerine sahip olduğu i&ccedil;in b&uuml;y&uuml;k &ouml;neme sahiptir.</p>\n\n<p>\n	Bu n&uuml;sha Doktor H&uuml;seyin Ali Mahfuz&#39;un k&uuml;t&uuml;p&shy;hane&shy;sinden Bağdat m&uuml;ze k&uuml;t&uuml;phanesine intikal et&shy;miştir.</p>\n\n<p>\n	<strong>163-) 1099 Yılı N&uuml;shası</strong></p>\n\n<p>\n	Hasan Ali b. Haydar Şirazi&#39;nin hattıyla ve 1099 tari&shy;hiyle Şerif Razi&#39;nin n&uuml;shası &uuml;zerinde yazılmış olan Yakut Musta&#39;semi&#39;nin hattı &uuml;zerinden yazıl&shy;mıştır.</p>\n\n<p>\n	Bu n&uuml;sha Ayetullah&#39;il-Uzma Necefi Meraşi&#39;nin k&uuml;t&uuml;p&shy;hanesinde 774 numarada kayıtlı bulunmakta&shy;dır. (Fihrist-i Kitaphane, 2/382)</p>\n\n<p>\n	<strong>164-) 11. Asır N&uuml;shası</strong></p>\n\n<p>\n	Allame Hilli&#39;nin &ouml;ğrencisi olan Ebul Futuh Ah&shy;met b. Ebi Abdillah Belku Avi&#39;nin n&uuml;shası &uuml;zerin&shy;den yazılmıştır.</p>\n\n<p>\n	Ayetullah&#39;il Uzma Necefi-i Meraşi&#39;nin k&uuml;t&uuml;pha&shy;nesinde 4161 numara kayıtlı bulunmaktadır. (Fih&shy;rist-i K&uuml;t&uuml;phane 11/174)</p>\n\n<p>\n	<strong>165-) 11. Asır N&uuml;shası</strong></p>\n\n<p>\n	Olduk&ccedil;a g&uuml;zel bir hatla yazılmış nefis bir n&uuml;sha&shy;dır. Feyz-i Kaşani&#39;nin oğlu Muhammed Alem&#39;&uuml;l-H&uuml;da&#39;nın is&shy;teği &uuml;zerinde bazı alimlerin icazetine sa&shy;hip olan n&uuml;sha &uuml;zerinden yazılmıştır. Kendisi de 1094 yılında bu n&uuml;shayı tashih ve mukabele etmiş&shy;tir.</p>\n\n<p>\n	Bu n&uuml;sha Necef-i Eşref İmam Emir&#39;el-M&uuml;minin k&uuml;&shy;t&uuml;phanesinde 926 numarada kayıtlı bulunmakta&shy;dır.</p>\n\n<p>\n	<strong>166-) 1108. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Usta bir hattatın g&uuml;zel hattıyla 1108 tarihinde yazıl&shy;mıştır. Olduk&ccedil;a s&uuml;sl&uuml; ve &ccedil;izgili nefis bir n&uuml;s&shy;hadır. Şerif Razi&#39;nin &ccedil;ağındaki n&uuml;sha &uuml;zerinden ve diğer bir ka&ccedil; n&uuml;s&shy;haya dayanarak yazılmıştır. katibi bizzat mukabele ve tashih edilmiştir ve bu n&uuml;sha Şeyh L&uuml;tfullah&#39;a okunmuş&shy;tur.</p>\n\n<p>\n	Bu n&uuml;sha Necef-i Eşref, İmam Emir&#39;el-M&uuml;&#39;minin (a. s) k&uuml;t&uuml;phanesinde&nbsp; 50 numarada kayıtlı bulun&shy;maktadır.</p>\n\n<p>\n	<strong>167-) 1132. Yıl N&uuml;shası</strong></p>\n\n<p>\n	Muhammed Sadık b. Muhammed Şefii Yezdi&#39;nin hat&shy;tıyla 1132 yılı tarihiyle Seyyid Fazlullah Raven&shy;di&#39;nin n&uuml;shası &uuml;zerinden yazılan Şeyh Cemaluddin Ebu&#39;l-Futuh Ahmed b. Ebi Abdillah Belkuh b. Ebi Talib b. Ali Avi&#39;nin n&uuml;shası &uuml;zerinden kaleme alınmıştır. Seyyid Fazlullah&#39;ın haşiyeleri ve tarikatı da bu n&uuml;shada mevcuttur.</p>\n\n<p>\n	Bu n&uuml;sha olduk&ccedil;a nefis ve dikkatle yazılmıştır. Ayetullah&#39;il Uzma Necefi-i Meraşi&#39;nin k&uuml;t&uuml;phane&shy;sinde 273 numarada kayıtlı bulunmaktadır. (Fihrist-i Kitaphane, 1/302)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Nehc’ül-Belağa’nın Nefis Nüshaları','','publish','closed','open','','nehcul-belaganin-nefis-nushalari','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3258',0,'post','',0),(3259,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h3 style=\"text-align: right;\">\n	Ayetullah Ebu&rsquo;l Kasım Haz&rsquo;ali/Ehli Beyt &Ouml;ğretisi</h3>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a. s) ş&ouml;yle buyurmuştur: &ldquo;ve ş&uuml;phesiz ki biz s&ouml;z&uuml;n emirleriyiz. S&ouml;z&uuml;n k&ouml;kleri bizde saldı&nbsp; ve dalları &uuml;zerimize sarktı.&rdquo;</p>\n\n<p>\n	S&ouml;z&uuml;m&uuml;z&uuml;n konusu &ldquo;Nehc&rsquo;ul Belağa&rsquo;da hitabenin ro&shy;l&uuml;d&uuml;r. Nehc&rsquo;&uuml;l Belağa değerli alim Seyyid Razi&rsquo;nin i&ccedil;inde m&uuml;minlerin emiri Ali (a. s)&rsquo;ın hutbelerini, mek&shy;tuplarını ve kısa s&ouml;zlerini topladığı ve bu isimle adlandır&shy;dığı bir kitaptır. Ger&ccedil;ekten de M&uuml;minlerin Emiri Ali (a. s)&rsquo;ın bu se&ccedil;ilmiş s&ouml;zleri, değerli ve yapıcı kelimeleri i&ccedil;in&nbsp; haklı olarak se&ccedil;tiği &ccedil;ok g&uuml;zel bir isimdir. Ş&uuml;phesiz ki bu g&uuml;n&uuml;n asıl sahibi olan M&uuml;minlerin Emiri Ali (a. s) Kur&rsquo;an ve Peygamber (s. a. a)&rsquo;in dengi, M&uuml;minlerin Ya&rsquo;sub&rsquo;u, ilmin &ouml;l&ccedil;&uuml;s&uuml;, Cennet ve cehennemin paylaştırıcısı ve di&shy;nin kemale erme, nimetlerin tamamlanma ve Allah&rsquo;ın İs&shy;lam&rsquo;ı din olarak se&ccedil;me vesilesi olan bir kimsedir.</p>\n\n<p>\n	Bu kelimelerin sahibinin kutlu doğum g&uuml;n&uuml; m&uuml;nase&shy;betiyle burada hazır bulunan t&uuml;m herkese, &ouml;zellikle de dış &uuml;lkelerden gelen misafirlere tebrik arz ederim.</p>\n\n<p>\n	Bu misafirler ger&ccedil;ekte cehalet, baskı ve s&ouml;m&uuml;rgeciliğin elinden kurtulan kendi &uuml;lkelerine gelmişlerdir. Bu &uuml;lkede sadece Kur&rsquo;an&rsquo;ın dedikleri denmekte ve sadece Kur&rsquo;an&rsquo;ın beyan ettikleri tekrarlanmaktadır. Bu &ouml;zg&uuml;rl&uuml;k ve devrim g&uuml;neşinin diğer İslam &uuml;lkelerine de yansımasını, Kur&rsquo;an ve &uuml;mmetin Peygamberinin bayrağı altında t&uuml;m d&uuml;nya&shy;daki insanların g&ouml;nl&uuml;ne oturmasını diliyorum.</p>\n\n<p>\n	Konuşmamın konusu hitabedir, hitabe; bir t&uuml;r ko&shy;nuşma ve beyan &ccedil;eşididir. İnsanların d&uuml;nyadaki diğer var&shy;lıklardan en &ouml;nemli ayırımı beyan nimetidir. Beyan bir beyinden bir beyine d&uuml;ş&uuml;ncelerin ge&ccedil;iş yoludur. Bazen bu beyan sıradan bir beyandır, tıpkı insanların ihtiya&ccedil;larını, fikirlerini ve se&ccedil;kin duygularını beyan ettikleri sıradan konuşmalar gibi. Burada &ouml;nemli olan konu d&uuml;ş&uuml;ncenin intikalidir. Ama bazen bunun yanı sıra bir takım duygular da muhatabına intikal etmektedir. Bu ikinci t&uuml;r beyan hakların beyanı ve kanunların yazılımı makamında olan bir beyandır. Bu beyan t&uuml;r&uuml;nde a&ccedil;ıklamalar olduk&ccedil;a ince elenip sık dokunulmakta ve t&uuml;m sınıflandırmalara riayet edilmektedir. Bu makamda beyan, hakların darbe yeme&shy;yeceği; &ccedil;atışma ve s&uuml;rt&uuml;şmelerin ger&ccedil;ekleşmeyeceği bir tarzda ifade edilmektedir. Burada artık duygu, his ve he&shy;yecandan haber yoktur ama, hitabe gibi bir beyandır. Yani d&uuml;ş&uuml;nce, fikir ve algıların intikaliyle muhatabın derk sahası, g&uuml;&ccedil;l&uuml; bir konuşmacının saldırı ve işgaline uğramakla birlikte duygu ve his iklimi &uuml;zerindeki haki&shy;miyetini de harekete ge&ccedil;irmektedir. &Ouml;yle ki muhatap cez&shy;beye kapılmakta, kendinden ge&ccedil;mektedir. &Ccedil;ok etkilendiği i&ccedil;in iradesiz bir şekilde s&ouml;zlerin anlamının ardı sıra hare&shy;ket etmektedir. Bazen de duyguları o kadar tahrik ol&shy;maktadır ki kendini tutamayarak feryat etmekte, g&ouml;zyaşı d&ouml;kmekte, kalbi &ccedil;arpmakta ve kaybettiğini bulur gibi ol&shy;maktadır. Oysa bu s&ouml;z sıradan bir&nbsp; şekilde eda edilmiş ol&shy;saydı sadece fikir ve idrakler intikal etmiş olacaktı. Ama şimdi duygular konuşmacının hakimiyeti altına girmiş ve muhatap adeta kendinden gelmektedir. &Ouml;yle ki zamanın ge&ccedil;işini ve mekanın durumunu unutmuş, belagatta g&uuml;&ccedil;l&uuml; bir konuma sahip olan hatibin s&ouml;z&uuml;n&uuml;n sihrine kapılmış&shy;tır.</p>\n\n<p>\n	M&uuml;minlerin Emiri Hz.Ali (a. s)&rsquo;ın Nehc&rsquo;ul Belağa&rsquo;sı da hitabe dalında işte b&ouml;yledir. Siyaset, iktisat, İslami k&uuml;lt&uuml;r, sosyal olaylar, mustaz&rsquo;af insanların hakkını &ouml;de&shy;mek, zalimlere darbe vurmak, uyuyanları uyandırmak, iradeleri harekete ge&ccedil;irmek, d&uuml;ş&uuml;ncelere inanmak husu&shy;sunda &ouml;ylesine bir konuşmaktadır ki muhatabını t&uuml;m g&uuml;&ccedil;leriyle harekete ge&ccedil;irmektedir.</p>\n\n<p>\n	İşte hitabe b&ouml;yle bir beyandır ve Nehc&rsquo;ul Belağa&rsquo;nın bu hususta &ccedil;ok b&uuml;y&uuml;k ve yaratıcı bayı vardır. Bu huzur verici şifa dağıtıcı ve olduk&ccedil;a berrak suya ve geniş kay&shy;nağa ulaşan beyan &ouml;nderleri ve s&ouml;z b&uuml;y&uuml;kleri aciz olduk&shy;larını itiraf etmişler ve ş&ouml;yle demişlerdir: &ldquo;Hz. Ali (a. s)&rsquo;ın bu s&ouml;zleri Allah&rsquo;ın s&ouml;z&uuml;nden aşağı yaratılmışların kelamından y&uuml;cedir. Ali&nbsp; (a. s)&rsquo;)ın s&ouml;zleri gibi başka s&ouml;z&shy;ler bulunamaz.&rdquo;</p>\n\n<p>\n	H. 3. asrın başlarında yaşayan Cahiz adında b&uuml;y&uuml;k bir şahsiyetin Abdusselam Harun&rsquo;un tahkik ettiği &ldquo;El-Beyan ve&rsquo;t-Tebyin&rdquo; adında bir kitabı vardır. Gen&ccedil;lik yıllarında bu kitabı inceleme imkanım oldu. Bu şahsın hatip bir in&shy;san ve g&uuml;&ccedil;l&uuml; bir yazar olduğunu g&ouml;rd&uuml;m. Ama buna rağ&shy;men kitabının birinci cildinde M&uuml;minlerin Emiri H.z Ali (a. s)&rsquo;ın s&ouml;zleri karşısında başını &ouml;n&uuml;ne eğmekte ve ş&ouml;yle demektedir: &ldquo;Allah&rsquo;ın kısa s&ouml;zlerine celalet elbisesini giydirdiği ve &uuml;zerine melekut nurunun perdesini attığı bu kimse kimdir? &Ouml;yle ki manası lafzından &ouml;nce zihne yan&shy;sımaktadır. &ldquo;herkesin değeri g&uuml;zel g&ouml;rd&uuml;ğ&uuml; şeyledir. Ben &ouml;mr&uuml;m boyunca yaptığım bunca araştırmalara rağmen hen&uuml;z b&ouml;ylesine s&ouml;zlere rastlamadım.&rdquo;</p>\n\n<p>\n	Başka bir yerde Muaviye&rsquo;ye isnat edilen s&ouml;z hakkında feryat etmekte ve ş&ouml;yle demektedir: &ldquo;Muaviye nerede z&uuml;ht hakkında konuşmak nerede? Muaviye nerede, ibadet hususunda konuşmak nerede? Muaviye&rsquo;nin ne zaman b&ouml;yle bir anlayışı olmuştur? Bu s&ouml;z Ali (a. s)&rsquo;ın s&ouml;z&uuml;d&uuml;r. Bug&uuml;nde g&uuml;&ccedil;l&uuml;, araştırmacı ve yazar olan Taha H&uuml;seyin gibi yazarlar Cemel olayına ve Talha ve Z&uuml;beyir gibi bir grubun şahısları g&ouml;r&uuml;p manayı derk etmemesi, Peygam&shy;berle bir m&uuml;ddet birlikte olması ve Ali (a. s)&rsquo;ın karşısında yer alması olayını ele alınca s&uuml;r&ccedil;m&uuml;ş ve ş&ouml;yle demiştir: &ldquo;Bize g&ouml;re Ali&rsquo;nin mi veya Peygamberle ş&ouml;yle veya b&ouml;yle bir konuma sahip olan ve bug&uuml;n Ali (a. s)&rsquo;ın karşı&shy;sında yer alan Talha ve Z&uuml;beyir&rsquo;in mi doğru s&ouml;ylediğini anlamak &ccedil;ok zordur. Ama onlar İmam Ali (a. s)&rsquo;ın şu s&ouml;&shy;z&uuml;n&uuml; de işitince şaşırıp kalmaktadırlar: &ldquo;Sen hakkı tanı&shy;mıyorsun ki ehlini tanıyasın ve batılı da tanımıyorsun ki ehlini tanıyasın.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Yani; sen hak ve batılı ayırma &ouml;l&ccedil;&uuml;&shy;s&uuml;n&uuml; kaybetmişsin. Hak ve batılı &ouml;l&ccedil;&uuml;leriyle tanıman la&shy;zım. Şahıslarla değil. Peygamber (s. a. a) ile bir ka&ccedil; g&uuml;n bulunmak hakkın &ouml;l&ccedil;&uuml;s&uuml; olmaya kafi değildir.</p>\n\n<p>\n	Bu konuda Taha H&uuml;seyin ş&ouml;yle diyor: Allah&rsquo;ın s&ouml;z&uuml;n&shy;den sonra d&uuml;nyada bu s&ouml;zden daha g&uuml;zel bir s&ouml;z g&ouml;rme&shy;dim ve tanımadım!</p>\n\n<p>\n	Naimi Bestani ş&ouml;yle diyor: Ali (a. s) sadece savaş meydanlarının kahramanı; kalp sefası, ruh temizliği ve ger&ccedil;ek iman sahibi bir kimse değildir; o aynı zamanda mucizemsi bir beyan &uuml;slubuna da sahiptir.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bizzat s&ouml;z &uuml;statlarının da itiraf ettiği &uuml;zere Hz.Ali (a. s) harikulade ve mucizemi bir beyana sa&shy;hiptir. Sealebi&rsquo;nin &ldquo;Yetimet&rsquo;ud-Dehr&rdquo; adlı kitabında Kureyş&rsquo;in en b&uuml;y&uuml;k şairlerinden saydığı Seyyid Razı bile İmam (a. s)&rsquo;ın edebi ufukları karşısında huzu ve tevazu g&ouml;stermektedir. Hz. Ali (a. s) bir yerde ş&ouml;yle buyurmuş&shy;tur: &ldquo;Hak ve batıl...her ikisinin de ehli vardır. Batıl h&uuml;k&shy;mederse bu eskiden beri b&ouml;yle olmuştur. Ama hak aza&shy;lırsa &ccedil;oğalması umulur. Y&uuml;z &ccedil;eviren her şey sonunda y&ouml;&shy;nelir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Seyyid Razi bu s&ouml;z karşısında ş&ouml;yle demektedir: &ldquo;hi&ccedil; bir dil bun beyan edemez ve hi&ccedil; bir insan bu y&uuml;ksek da&shy;ğın zirvesine tırmanamaz. Derinliğine kimse dalamaz.&rdquo;</p>\n\n<p>\n	Hakeza Ali (a. s) bir yerde ş&ouml;yle buyurmuştur: &ldquo;İşin sonu &ouml;n&uuml;n&uuml;zdedir. (herkes sonunu g&ouml;recek, cennet veya cehenneme girecek.) Sizi sevk eden/s&uuml;ren kıyamet (veya &ouml;l&uuml;m) de ardınızdadır. (O halde (y&uuml;k&uuml;&shy;n&uuml;z&uuml;) hafifletin, katılın (sizden &ouml;nce gidenlere erişin.) &Ccedil;&uuml;nk&uuml; son gideni&shy;niz ilk gelecek kişiyi beklemektedir. (ki hep birlikte kı&shy;yamet sahnesine &ccedil;ıksınlar.)<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Seyyid Razi bu s&ouml;z hakkında da ş&ouml;yle diyor: &ldquo;Bu s&ouml;z de m&uuml;nezzeh olan Allah&rsquo;ın ve Resulullah&rsquo;ın s&ouml;z&uuml;nden sonra hangi s&ouml;zle mukayese edilirse edilsin &uuml;st&uuml;n gelecek ve &ouml;ne ge&ccedil;ecek bir s&ouml;zd&uuml;r.&rdquo;</p>\n\n<p>\n	İmam&rsquo;ın s&ouml;z&uuml; ve belagatı karşısında b&ouml;ylesine huzu ve tevazu g&ouml;steren kimse Seyyid Razi gibi bir şahsiyettir. Razi&rsquo;yi tanımak istiyorsanız Peygamber (s. a. a)&rsquo;ın kısa s&ouml;zleri hakkında &ldquo;el-Mecazat&rsquo;un Nebeviyye&rdquo; adlı eserine bakmanız gerekir. B&ouml;ylece onun kim olduğunu ve orada ne kadar b&uuml;y&uuml;k s&ouml;z ve hitabe g&uuml;c&uuml;ne sahip olduğunu g&ouml;&shy;r&uuml;rs&uuml;n&uuml;z. İşte bu Seyyid Razi Hz. Ali (a. s)&rsquo;ın s&ouml;zlerine gelince acziyetini ve kusurunu itiraf etmekte, tevazu g&ouml;stermektedir. Hitabede s&ouml;ylediğim gibi insan b&uuml;y&uuml;len&shy;melidir. Bunu bizzat Peygamber buyurmuştur. Arapların &ouml;nde gelenlerinden bir ka&ccedil; kişi Peygamberin huzuruna vardır. Peygamber (s. a. a) onlardan biri olan Amr b. Ehtem&rsquo;den, Zeberkan adlı başka birinin adını sordu.&nbsp; Amr onun hakkında bir iki y&uuml;ce kelime ifade etti. İtiraz edip, &ldquo;Ya Resulullah benim hakkımda ihmalkarlık etti. Haslet&shy;lerim bundan daha fazladır.&rdquo; diyince o şahıs bu defa onun aleyhine bir ka&ccedil; c&uuml;mle beyan etti. Bunun &uuml;zerine Pey&shy;gamber (s. a. a) ş&ouml;yle buyurdu: &ldquo;Ş&uuml;phesiz ki beyan da bir t&uuml;r b&uuml;y&uuml;d&uuml;r.&rdquo;</p>\n\n<p>\n	S&ouml;ylenildiği &uuml;zere Azududdevle Deylemi, veziri olan Ebu Tahir b. Bakiyye&rsquo;yi dar ağacına asmalarını emretti&shy;ğinde Ebul Hasan Envari onu methederek şu şiiri okudu. &ldquo;Ey Ebu Tahir sen hem hayatta ve hem de &ouml;l&uuml;mde alnı dik, y&uuml;ce bir insandın, o kadar y&uuml;celdin ki yanında duran halkın t&uuml;m&uuml; sana ulaşmanın hediyesini beklemekteler. Sen adeta dar ağacı minberinin &uuml;st&uuml;nde bulunan bir hatip&shy;sin ve hepsi senin namazını beklemektedir. Yer y&uuml;z&uuml; se&shy;nin y&uuml;ce bedenine dar gelir. Feza seni i&ccedil;ine almalıdır. Sana kefen bulmak olmaz, r&uuml;zgar zerrelerden senin i&ccedil;in kefen &ouml;rmelidir. Neden dar ağacına asılmayasın ki? Sen musibetleri, zorlukları, yetimlerin g&ouml;zyaşını, dulların fer&shy;yadını ve bor&ccedil;luların borcunu ortadan kaldırmaktasın. Sen hayatın musibetlerini katlediyordun. Ama musibetler birleşerek &uuml;zerine saldırdılar.&rdquo;</p>\n\n<p>\n	Ebul Hasan Envari bu s&ouml;zleri deyince Ebu Tahir b. Bakiyye&rsquo;nin katledilmesini emreden Azududdevle ş&ouml;yle dedi: &ldquo;Keşke ben dar ağacına gitseydim de bu şiir benim hakkımda s&ouml;ylenmiş olsaydı.&rdquo;</p>\n\n<p>\n	&nbsp;Evet işte buna &ldquo;beyan da bir t&uuml;r sihirdir.&rdquo; denir.</p>\n\n<p>\n	&ldquo;darağacı&rdquo;nı nitelendirerek ş&ouml;yle demektedir: &ldquo;Şim&shy;diye kadar hi&ccedil; bir ağacın bunca kerametlerle yaka pa&ccedil;a olduğunu g&ouml;rmedim.&rdquo;</p>\n\n<p>\n	Ama sen ey keramet kaynağı! Ey M&uuml;minlerin emiri sen s&ouml;zlerinde bir &ccedil;ok b&uuml;y&uuml;ler yarattın.</p>\n\n<p>\n	Hakeza, 82. hutbenin sonunda da ş&ouml;yle yazmaktadır:&nbsp; &ldquo;Hz. Ali (a. s) bu hutbeyi bitirince bedenler titredi g&ouml;z&shy;yaşları d&ouml;k&uuml;ld&uuml; ve kalpler &ccedil;arptı.&rdquo;</p>\n\n<p>\n	Nehc&rsquo;ul Belağa&rsquo;nın sahası işte b&ouml;yle bir sahadır.</p>\n\n<p>\n	L&uuml;tfen Hemmam diye bilinen 184.hutbeyi okuyunuz. Hemmam Ali (a. s)&rsquo;ın yetiştirdiği insanlardan biridir. Hz. Ali (a. s)&rsquo;Dan muttakilerin sıfatlarını beyan etmesini is&shy;temektedir. Hz. Ali ona, &ldquo;Allah ş&uuml;phesiz sakınanlarla ve iyilik yapanlarla ber&acirc;berdir.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> kısa c&uuml;mlesiyle icabet etti. Ama Hz. Ali&rsquo;yi ilim şehrinin kapısı, faziletler kaynağı kur&rsquo;an m&uuml;fessiri, hakikatlerin hazinesi kabul eden Hemmam ondan daha fazla a&ccedil;ıklama istedi. Bu y&uuml;zden Hz. Ali takva sahiplerinin y&uuml;zden fazla sıfatını beyan etti. Hemmam Hz. Ali&rsquo;nin bu s&ouml;zlerini duyunca cansız yere serildi ve &ouml;ld&uuml;. Hz. Ali (a. s) bunun &uuml;zerine de ş&ouml;yle dedi. &ldquo;ger&ccedil;ek &ouml;ğ&uuml;t ehline işte b&ouml;yle etki eder.&rdquo;</p>\n\n<p>\n	İbn-i Ebil Hadid ise ş&ouml;yle diyor: &ldquo;bakınız fesahat nasıl da dizginlerini Hz. Ali&rsquo;nin eline vermiş, kendini ona ıs&shy;marlamıştır. Bakınız, belagat nasıl da kaynayan pınar gibi ellerinde akıp gitmektedir. S&uuml;phanellah bu nasıl bir in&shy;sandır.&rdquo;</p>\n\n<p>\n	Bu b&uuml;y&uuml;k beyan sahiplerinin &ccedil;ok &ouml;nemli itiraflarıdır.</p>\n\n<p>\n	Bu makamda birazda bizzat Nehc&rsquo;ul Belağa&rsquo;nın feyiz dolu &ccedil;eşmesinden i&ccedil;elim ve istifade edelim:</p>\n\n<p>\n	&ldquo;Kavmin &uuml;&ccedil;&uuml;nc&uuml;s&uuml; başa ge&ccedil;ince (&ccedil;ok yiyen develer gibi) iki yanını şişirdi; yediği ve &ccedil;ıkardığı yerin arasını.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Arap&ccedil;a ibaresinde ge&ccedil;en &ldquo;nesil&rdquo; kelimesi hayvanın kirlettiği yer, &ldquo;mu&rsquo;telef&rdquo; kelimesi ise yediği yer anlamın&shy;dadır. Bakınız ne kadar b&uuml;y&uuml;k bir belagat &ouml;rneği sergile&shy;miştir. Burada &ldquo;beyne nesilihi ve mu&rsquo;telefihi&rdquo; c&uuml;mlesin&shy;den maksat şudur: onlar hayvan gibi faydalanır ve yerler.</p>\n\n<p>\n	Demek istemektedir ki bu &uuml;mmetin alimi olan ben ilahi değerlerin beyan edicisi olmalıyım.</p>\n\n<p>\n	&ldquo;ve Allah zalimlerin &ccedil;atlayasıya doyarken, mazlumla&shy;rın a&ccedil;lıktan kırılmasına (mani olması) hususunda alimler&shy;den s&ouml;z almasaydı hila&shy;fet devesinin yularını sırtına atar, terk ederdim.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Sakın bir g&uuml;n dahi olsa alim bir insan a&ccedil; insanlardan gaflet etmemelidir. Alim insan işi g&uuml;c&uuml; mal biriktirmek, şehvetlerini tatmin etmek, karnını tıka basa doldurmak ve refaha ulaşmak olan kimselerden de gafil olmamalıdır. Bu alimlerin Allah ile imzaladığı bir ahittir&nbsp; ve bunu yapmadığı taktirde kendisini &ccedil;etin g&uuml;nler beklemektedir.</p>\n\n<p>\n	Misafirimiz olan değerli ve aziz alimler! Nehc&rsquo;ul Belağa&rsquo;nın bu mesajını alıp g&ouml;t&uuml;r&uuml;n, tebliği edin ve deyin ki:&nbsp; G&uuml;nde on milyon varil petrol &uuml;retilirken neden hen&uuml;z Medine ve Mekke&rsquo;de elektriğin bulunmadığı karanlık evler vardır. Neden evlatlarına y&uuml;z binlerce riyal değe&shy;rinde oyuncaklar alınırken bazı &ccedil;ocuklar a&ccedil; ve yemeksiz yaşamaktadır. Alim insan alemin derdiyle dertlenen in&shy;sandır. Namaz ve hutbesiyle yetinen bir alim daha &ccedil;ok kitap ve kağıt i&ccedil;in işe yarar; toplum i&ccedil;in değil. İşte bu Hz. Ali (a. s)&rsquo;ın s&ouml;zleridir. Hz. Ali (a. s) daha sonra Osman hakkında onun insanlara iyi davranmadığını beyan et&shy;mektedir.</p>\n\n<p>\n	Biz, toplumdaki ayıpları dile getiren cesur ve tavizsiz alimlere muhtacız. İran neden bug&uuml;n başı diktir. Zira put kıran İbrahim&rsquo;in soyundan b&uuml;y&uuml;k bir alim Allah&rsquo;tan başka hi&ccedil; bir şeyden korkmayarak meydana &ccedil;ıktı. Bir za&shy;manlar bazı dar d&uuml;ş&uuml;nceli insanların ağzında gevelediği bir &ccedil;ok hususlar bug&uuml;n pratik hayata ge&ccedil;irilmiş durumda&shy;dır. &Ouml;rneğin; &ldquo;Amerika hi&ccedil; bir halt işleyemez.&rdquo; s&ouml;z&uuml; bu&shy;g&uuml;n artık pratik hayatta da g&ouml;ze &ccedil;arpmaktadır. İşte bu alim Nehc&rsquo;ul Belağa&rsquo;yı okuyan Ali&rsquo;nin evladıdır.</p>\n\n<p>\n	Bir grup Cemel&rsquo;de b&uuml;y&uuml;k bir velvele kopardılar, Hz. Ali&rsquo;nin bu konudaki şu &ouml;ld&uuml;r&uuml;c&uuml; beyanına bir bakınız: &ldquo;Onlar fıskı ektiler, hile suyu ile suladılar ve sonunda &ouml;l&uuml;m bi&ccedil;tiler.&rdquo;</p>\n\n<p>\n	Basra halkı hakkında da ş&ouml;yle buyurmuştur: &ldquo;Sizler bir kadının ordusu oldunuz ve bir hayvana uydunuz. Kaldırı&shy;lınca&nbsp; icabet ettiniz, &ouml;ld&uuml;r&uuml;ld&uuml; ka&ccedil;tınız, ahlakınız kırıcı, ahdiniz ayrılık, dininiz nifak ve suyunuz acı ve tatsız&shy;dır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Ebil Hadid ş&ouml;yle demektedir: Bu b&uuml;y&uuml;k insanın s&ouml;zlerinin akışına bakınız: &ldquo;Sizler bir devenin ordusu ol&shy;dunuz, deve kaldırılınca geldiniz, boğazlanınca ka&ccedil;tınız. Ahlakınız k&ouml;t&uuml;, iradeniz nerede? Ahdiniz vefasızlıktır, dininiz nifaktır, suyunuz acı ve tatsızdır, ne d&uuml;nyanız var ne de ahiretiniz. Sizlerin arasında bulunan kimse g&uuml;nahla&shy;rının rehinidir, aranızdan giden kimse ise kurtuluşa er&shy;miştir.&rdquo;</p>\n\n<p>\n	Başka bir yerde ise Seyyid Razi&rsquo;nin eşsiz saydığı bir şekilde Talha ve Z&uuml;beyir&rsquo;e ş&ouml;yle demektedir: &ldquo;Beni Hi&shy;caz&rsquo;da tanıdınız Irak&rsquo;ta inkar ettiniz, sana zahir olan o şeyden seni &ccedil;eviren ne?&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	S&ouml;z&uuml;n g&uuml;zellik ve zerafetine bakınız. &ldquo;Sizleri tanı&shy;maktan &ccedil;eviren şey nedir? Para mı, ev mi, bin at mı?&rdquo;</p>\n\n<p>\n	Yine de hitabenin heyecan verici g&uuml;zelliklerinden bah&shy;sedelim. Hz.Ali (a. s) Muaviye&rsquo;ye bir mektup yazarak ş&ouml;yle dedi: &ldquo;Orduma suyu kesme, onlar arasında yaşlı ve hasta olanlar var. Hepsinin suya ihtiyacı vardır.&rdquo; Amr b. As Muaviye&rsquo;ye ş&ouml;yle dedi: &ldquo;Ali bizlere suyu kesmeme&shy;mizi s&ouml;yl&uuml;yor.&rdquo; Muaviye ş&ouml;yle dedi: &ldquo;Bu bizim zafer bel&shy;gemizdir ve Ali şuanda g&uuml;&ccedil;s&uuml;z d&uuml;şm&uuml;şt&uuml;r.&rdquo; Amr b. As, &ldquo;Ali hakkında b&ouml;yle deme,&rdquo; dedi. Muaviye suyu kesti. Bunun &uuml;zerine Ali (a. s) bir pl&acirc;tform &uuml;zerine &ccedil;ıkarak ş&ouml;yle dedi: &ldquo;Sizden savaş yemeğini istiyorlar. Yemekle&shy;rini hazırlayın veya zilleti kabul edin ve toplumda son sı&shy;ralarda yer alın, ya da dudaklarınızı Fırat suyu ile ıslat&shy;madan &ouml;nce oklarınızın ucunu bu soysuzların kanıyla su&shy;varın, zira &ouml;l&uuml;m zillet dolu bir hayattan daha &uuml;st&uuml;nd&uuml;r. İz&shy;zet bayrağını g&ouml;klerde dalgalandıran toprağa d&uuml;şm&uuml;ş er&shy;lere selam olsun.&rdquo;</p>\n\n<p>\n	Hz.Ali (a. s)&rsquo;ın bu s&ouml;zleri &uuml;zerine orada bulunanlar b&uuml;y&uuml;k bir heyecana kapıldılar, sonunda suyu ele ge&ccedil;irince de bazıları Muaviye&rsquo;nin ordusuna suyun kesilmesini tek&shy;lif etti. Hz. Ali ş&ouml;yle buyurdu: &ldquo;Hayır, onların susayanı, yaşlısı ve hastası var, suyu kesmeyin.&rdquo;</p>\n\n<p>\n	Tarihte eninde sonunda bir g&uuml;n M&uuml;sl&uuml;manlar harekete ge&ccedil;ecektir. Onlar Kur&rsquo;an&rsquo;a tabidirler. Aşağılanmayı asla kabul etmezler. &Ccedil;ok ge&ccedil;meden satırları kandan, beyanı &ccedil;ocuk ve yetimlerin feryadından ve bayrağı al kanlara boyanan g&ouml;mlekten ortaya &ccedil;ıkacak olan bir hutbeyle d&uuml;şmanın k&ouml;k&uuml; kazılacaktır. Eğer gerici devletlerin baş&shy;ları, gaflet uykusundan uyanmazsa La ilahe illallah diye feryat eden bir milyarı aşkın gayretli M&uuml;sl&uuml;manın ayak&shy;ları altında &ccedil;iğnenir, serinde boğulur. Onlar bug&uuml;n veya yarın kendine gelecek uyanacaktır. Batıla, &ldquo;Bir at koşumu olsun sizlere m&uuml;hlet vermeyeceğim.&rdquo; diyen İmam H&uuml;se&shy;yin (a. s) ve yetmiş iki ashabından ilham alarak gericileri de gaflet uykusundan uyandıracaktır. H&uuml;seyin (a. s) in&shy;sanların ruhuna asla s&ouml;nmeyecek bir şekilde adeta barut d&ouml;km&uuml;şt&uuml;r. Ben b&uuml;t&uuml;n aziz misafirlerden, y&uuml;ce d&uuml;ş&uuml;n&uuml;r&shy;lerden, aziz halkımızdan, değerli &ouml;ğrencilerden ve yazar&shy;lardan Nehc&rsquo;ul Belağa&rsquo;ya daha fazla &ouml;nem vermelerini rica ediyorum.&nbsp; Nehc&rsquo;ul Belağa Mısır m&uuml;ft&uuml;s&uuml; Muhammed Abduh&rsquo;u &ouml;ylesine bir sarstı ki bu kitabı oku&shy;maktan b&uuml;y&uuml;lendi ve bu kitabın Mısır okullarında oku&shy;tulmasını resmen istedi. Bu kitap insanlara siyaset ve azamet yolunu &ouml;ğretmektedir. İnsanları doğru yola sevk etmektedir. Halkı y&ouml;netirken y&ouml;neticilerin halkın y&uuml;&shy;re&shy;ğine yerleşmelerini sağlamaktadır. Malik Eşter, Muhammed b. Ebi Bekir ve Osman b. Huneyf ile ko&shy;nuşmakta ve ihanet eden valilerine ş&ouml;yle demektedir: &ldquo;Sen bana g&ouml;re ayak bağından daha aşağılıksın, zira iha&shy;net ettin.&rdquo;</p>\n\n<p>\n	Zikar b&ouml;lgesinde ise İbn-i Abbas&rsquo;a ş&ouml;yle demektedir: &ldquo;Benim g&ouml;z&uuml;mde sizlere y&ouml;neticilik etmek senin g&ouml;z&uuml;nde hi&ccedil; bir değeri olmayan şu ayakkabıdan daha d&uuml;ş&uuml;k&shy;t&uuml;r.meğer ki bir hakkı dirilteyim veya bir batılı ortadan yok edeyim.&rdquo;</p>\n\n<p>\n	Halkı sınıflara ayırdığı bir konuşmasında da ş&ouml;yle bu&shy;yurmaktadır: &ldquo;Bir grubu kapasitesiz kimselerdir, y&ouml;neti&shy;ciliğe erince her t&uuml;rl&uuml; rezalet ve k&ouml;t&uuml;l&uuml;kten &ccedil;ekinmezler. Bir grubu ise zahit g&ouml;r&uuml;n&uuml;m&uuml;ndedir ve bir makama eriş&shy;mek i&ccedil;in z&uuml;hd&uuml;n&uuml; bir tuzak gibi kullanmaktadır. Diğer bir grubu ise t&uuml;m himmetleri ve gayretleri &ouml;l&uuml;nceye dek in&shy;sanlara kılavuzluk etmeye &ccedil;alışan &ccedil;ok değerli kimseler&shy;dir.&rdquo;</p>\n\n<p>\n	D&uuml;nyayı buğday kabuğundan daha aşağılık g&ouml;r&uuml;n&uuml;z. Bunu evvela kendinizde uygulayınız. Daha sonra y&ouml;neti&shy;ciliği kabul ediniz.</p>\n\n<p>\n	Hz. Ali başka bir yerde ş&ouml;yle buyurmaktadır: &ldquo;Ben de saf bal ve buğday ekmeği ile yaşayabilirim. Ama benim b&ouml;yle yaşarken şehrin diğer k&ouml;şesinde doymak nedir bil&shy;meyen birinin var olması doğru değildir. Zor g&uuml;nlerde in&shy;sanların dertleriyle dertlenmek gerekir.&rdquo;</p>\n\n<p>\n	İşte bu bizim efendimiz ve mevlamız Ali (a. s)&rsquo;dır. Allah&rsquo;ım biz onun tozu olamayız, ama en azından yolun&shy;daki tozları y&uuml;z&uuml;m&uuml;ze kondur. Allahım nuraniyetinin be&shy;reketiyle kalbimizi hulus, ihlas, halka hizmet, bir milyar M&uuml;sl&uuml;mana ve iki &uuml;&ccedil; milyar d&uuml;nya mustaz&rsquo;aflarına hiz&shy;met i&ccedil;in hazırla.</p>\n\n<p>\n	Beni b&ouml;ylesine g&uuml;zel dinlediğiniz i&ccedil;in hepinize teşek&shy;k&uuml;r ederim ve size verdiğim zahmet sebebiyle de affınıza sığınırım.</p>\n\n<p>\n	Allah&rsquo;ın selamı Muhammed&rsquo;e ve temiz Ehl-i Beyt&rsquo;ine olsun. Amin</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Nehc&rsquo;ul Belağa 254. Hikmet</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Nehc&rsquo;ul-Belağa 16. Hutbe</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Nehc&rsquo;ul Belağa 21. Hutbe</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Nahl suresi&nbsp; 128. ayet</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Nehc&rsquo;ul-Belağa 3. hutbe</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nehc&rsquo;ul Belağa 3. hutbe</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Nehc&rsquo;ul Belağa 13. hutbe</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Nehc&rsquo;ul Belağa, 31. hutbe</p>\n	</div>\n</div>','Nehc’ul Belağa’da Hitabenin Rolü','','publish','closed','open','','nehcul-belagada-hitabenin-rolu','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3259',0,'post','',0),(3260,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<h1>\n	&nbsp;</h1>\n\n<h4 style=\"text-align: right;\">\n	Allame M. Huseyin H&uuml;seyni Tahrani/Ehli Beyt &Ouml;ğretisi 4</h4>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	1. Ders: Peygamberlerin ve İmamların Masum Oluşları</p>\n\n<p>\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	Allah&rsquo;ın &ouml;zel rahmeti Muhammed ve onun pak Ehl-i Beyt&rsquo;inin &uuml;zerine olsun. Laneti de şimdiden kıyamete kadar, onların d&uuml;şmanlarına olsun. G&uuml;&ccedil; ve kuvvet yalnız Y&uuml;ce Allah&rsquo;a aittir.</p>\n\n<p>\n	Allah&rsquo;u Teala Kur&rsquo;an-ı Kerim&rsquo;de ş&ouml;yle buyurmaktadır:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;İnsanlar bir tek &uuml;mmet idi. Sonra Allah, m&uuml;jdeleyici ve uyarıcı olarak peygamberleri g&ouml;nderdi. İnsanlar arasında, anlaşmazlığa d&uuml;şt&uuml;kleri hususlarda h&uuml;k&uuml;m vermeleri i&ccedil;in, onlarla beraber hak &uuml;zere kitapları da g&ouml;nderdi...&rdquo;</strong> (Bakara Suresi: 213)</p>\n\n<p>\n	İlk &ouml;nce şu nokta iyice bilinmelidir ki, Şia ve Ehl-i S&uuml;nnet arasındaki asıl farklılık velayet/imamet konusundadır. Şia, İmam masum ve Allah tarafından belirlenmiş olduğunu kabul etmektedir. Ancak Ehl-i S&uuml;nnet, masum olmayı imamın şartlarından bilmemekte ve halkın kendisinin, kendileri i&ccedil;in imam se&ccedil;eceklerini savunmaktadır.</p>\n\n<p>\n	Ehl-i S&uuml;nnet ve Şia arasındaki diğer farklılıkların hepsi imametle ilgili olan bu ana farktan kaynaklanmaktadır. Yani, imametle ilgili ihtilaf y&uuml;z&uuml;nden diğer konularda da ihtilaf ister istemez meydana gelmiştir.</p>\n\n<p>\n	Eğer bu temel ilke &uuml;zerindeki farklılık ortadan kalkacak olursa, bu iki fırka aynı inanca sahip olup, ayrıntılarla ilgili olan ihtilaflar da bu ilkenin ışığında kendiliğinden ortadan kalkacaktır.</p>\n\n<p>\n	Biz bu derslerde, Allah&rsquo;ın yardımı ile -ki O&rsquo;ndan başka hi&ccedil;bir kudret ve kuvvet sahibi yoktur.- ve Allah&rsquo;ın velilerinin pak ruhlarını O&rsquo;nun katında vesile kılarak- Allah&rsquo;ın kitabı ve Peygamber (s.a.a)&rsquo;dan gelen sahih ve a&ccedil;ık hadisler gereğince, imamın şartları konusunu ele alacağız.</p>\n\n<p>\n	Konunun başlangıcında zikrettiğimiz ayeti a&ccedil;ıklamadan &ouml;nce bir &ouml;rnekle imamın toplumdaki konumunu a&ccedil;ıklamaya &ccedil;alışalım.</p>\n\n<h2>\n	İmam, İnsan V&uuml;cudundaki Kalbe Benzer</h2>\n\n<p>\n	İnsanın v&uuml;cudunda kendine &ouml;zg&uuml; g&ouml;revlere sahip olan &ccedil;eşitli organlar vardır.</p>\n\n<p>\n	G&ouml;z g&ouml;rmek, kulak duymak, burun nefes almak ve koklamak, dil tatmak ve konuşmak, el ve ayak bir şeyi tutmak ve y&uuml;r&uuml;mek i&ccedil;indir. Bu azalardan her biri kendi g&ouml;revini m&uuml;kemmel bir şekilde yerine getirmek i&ccedil;in s&uuml;rekli &ccedil;aba g&ouml;sterirler. Ancak t&uuml;m bu organlar maddi hayat y&ouml;n&uuml;nden kendi g&uuml;&ccedil; ve canlılıklarını kalp dediğimiz bir organdan almaktadır.</p>\n\n<p>\n	&nbsp;G&ouml;ğs&uuml;m&uuml;zde yer alan kalp, her an i&ccedil;in kanı t&uuml;m organlara ulaştırmakta onlara yeni bir hayat ve canlılık vermektedir. Bir an i&ccedil;in bile kalp duracak olursa, bu canlı ve faaliyet halindeki organlar hemen durgun, s&ouml;n&uuml;k ve &ouml;l&uuml; bir duruma d&uuml;şerek t&uuml;m &ouml;zelliklerini yitirirler. Artık g&ouml;z g&ouml;rmez; kulak bir şeyi duymaz; el ve ayak da hareketsiz ve hissiz olurlar.</p>\n\n<p>\n	Buna g&ouml;re kalbin faydası ona bağlı olan organların hayat ve canlılığını korumak ve s&uuml;rekli onları bu y&ouml;nden denetimi altında bulundurmaktır.</p>\n\n<p>\n	&nbsp;Kimse &ldquo;kalbe ne gerek var; kalp bir işe yaramıyor; ne g&ouml;rebiliyor, ne duyabiliyor, ne konuşabiliyor, ne yazabiliyor. G&ouml;rmek i&ccedil;in g&ouml;z&uuml;m&uuml;z, duymak i&ccedil;in kulağımız, konuşmak i&ccedil;in dilimiz ve yazmak i&ccedil;in elimiz var; artık kalbe ihtiyacımız yoktur&rdquo; diyemez.</p>\n\n<p>\n	Bu yersiz ve yanlış bir s&ouml;zd&uuml;r. &Ccedil;&uuml;nk&uuml; kalp olmadan g&ouml;z, kulak, dil hatta el ve ayak da cansız kalır ve hi&ccedil;bir iş yapamazlar.</p>\n\n<p>\n	&nbsp;Başka bir ifadeyle g&ouml;zde olan g&ouml;rme g&uuml;c&uuml;, kulakta olan işitme g&uuml;c&uuml; kalpten kaynaklanır. G&ouml;z, kulak ve diğer organlarımız her an &ccedil;eşitli afetlerle karşı karşıyadırlar. Kalp koruyucu ve besleyici olan gerekli gıda maddesini onlara g&ouml;ndermezse, hemen yok olup giderler. Kısacası v&uuml;cuttaki t&uuml;m organlar kalbin denetimi ve y&ouml;netimi altında kendi hayatlarını s&uuml;rd&uuml;rebilmektedirler.</p>\n\n<p>\n	İ&ccedil;erik olarak da beyin ve d&uuml;ş&uuml;nme organı, aza ve organları kontrol ederek, onların d&uuml;zg&uuml;n &ccedil;alışmalarını sağlamaktadır. G&ouml;z sadece g&ouml;r&uuml;r; yani g&ouml;r&uuml;nen şeyin şekli ışığın yansıması sonucu g&ouml;z bebeğinde etki bırakır ama bu şeklin ne olduğunu ve neyi ifade ettiğini g&ouml;z anlayamaz, bu beynin işidir. Beyin g&ouml;zde yerleşen bu şekilleri alarak tahlil eder, değerlendirir ve ne işe yaradıklarını belirler.</p>\n\n<p>\n	Mest, baygın veya deli olan kimselerin g&ouml;z&uuml;nde bir kusur g&ouml;r&uuml;lmemektedir. G&ouml;z sapasağlam olmasına ve g&ouml;r&uuml;nen şekilleri doğru olarak yansıtmasına rağmen, beyin sistemi sağlıklı şekilde &ccedil;alışmadığından onları tanıyamamakta ve gerektiği gibi, bir değerlendirme yapamamaktadır.</p>\n\n<p>\n	Mest olan bir kişi, kendi kız kardeşini ve annesini hanımıyla karıştırır ve onlara tecav&uuml;z etmeğe kakışabilir; &ouml;nceden g&ouml;r&uuml;p tanıdığı ve bilincinde yerleştirdiği caddenin şeklini şimdi g&ouml;rd&uuml;ğ&uuml; caddenin aynısı olduğunu fark etmediği i&ccedil;in caddede &ccedil;ırıl&ccedil;ıplak dolaşmaktan ve nara atmaktan &ccedil;ekinmeyebilir. Mest adam b&uuml;y&uuml;klerim yanında seciyesiz ve &ccedil;ok adi işler&nbsp; yapar hatta pislikleri yemekten, cinayet işlemekten &ccedil;ekinmez. Duyu organlarının sağlam olmasına rağmen, duyularını kontrol eden beynindeki aksaklık y&uuml;z&uuml;nden g&ouml;z, kulak, el ve ayağıyla kendi yararını sağlayacak işler yapmak yerine, bunları kendi zararı yolunda kullanabilir. Demek beyin insandaki &ccedil;eşitli organları denetleyerek onları gereğince kullanmayı ve duyularla elde edilen yeni şekilleri beyninde saklı olan şekillerle karşılaştırarak gerekli yargıyı vermeyi sağlamaktadır.</p>\n\n<p>\n	Deli olan bir kimse, akıl g&uuml;c&uuml;nden yoksun olduğu i&ccedil;in, &ouml;l&ccedil;&uuml;l&uuml; ve hedefli bir davranış ortaya koyamaz; davranış ve konuşmada sağlam bir hedefe ulaşmaktan yoksun olur.</p>\n\n<p>\n	İnsanlardan &ouml;te, t&uuml;m hayvanların hatta tek h&uuml;creli canlıların bile, kalp ve sinir sistemi vardır; bu iki sistem olmadan hi&ccedil;bir canlı kendi hayatını s&uuml;rd&uuml;remez</p>\n\n<p>\n	Taş demir ve benzeri cansız varlıkların belirli bir t&uuml;rsel &ouml;zelliğe sahip olmalarını sağlayan, bunların ruh ve nefsi konumunda olan &ouml;zleridir.</p>\n\n<p>\n	Hatta teknikte de motorun hareketini d&uuml;zenleyen tezgahlara ihtiya&ccedil; duyulur; saatlerde yayların gerilime ve genişlenme durumlarında&nbsp; saatin hareketini belli bir &ouml;l&ccedil;&uuml; &uuml;zere devam etmesini sağlayan bir alet vardır. Buhar makinelerinde de buharın az ve &ccedil;ok olduğu durumda pistonlara ulaşan buhar miktarını kontrol eden ve buharın fazlasını depolara g&ouml;nderen ve gerektiğinde depolardan yararlanan bir kontrol sistemi vardır. B&ouml;yle bir sistem olmasa buhar makinesi hemen bozulabilir.</p>\n\n<p>\n	Evet şuurlu ve şuursuz t&uuml;m sistemlerde b&ouml;yle bir kontrol g&uuml;c&uuml;n&uuml;n var olduğu gibi insan toplumlarında da, g&uuml;&ccedil;leri dengelemek, işleri d&uuml;zene koymak, insanlar arasındaki ihtilafları gidermek, birey veya toplumun hakkına olan tecav&uuml;z&uuml; &ouml;nlemek, b&uuml;t&uuml;n insanları yaratılış gayesi doğrultusunda kemale doğru kılavuzluk etmek, onların yetenek ve ilahi birikimlerinden doğru bir şeklide yararlanmak i&ccedil;in ger&ccedil;ek anlamda bir imamın varlığına ihtiya&ccedil; duyulmaktadır. Aksi taktirde insanlar hedeflerini şaşarak bir &ccedil;ıkmazdan diğer &ccedil;ıkmaza girer ve hayat sermayelerinden gereğince yararlanamazlar.</p>\n\n<h2>\n	Toplumda Masum İmamın Gerekliliği</h2>\n\n<p>\n	İnsanlık aleminin d&uuml;zenleyicisi olan imam, toplumun&nbsp; hareketini izleyip d&uuml;zene koyabilmesi ve her y&ouml;n&uuml;yle onlara hakka doğru rehberlik edebilmesi i&ccedil;in sağlam g&uuml;&ccedil;, doğru fikir ve eksiksiz bir ilime sahip olmalıdır.</p>\n\n<p>\n	Eğer imam, g&uuml;nah ve hata işleyerek diğer fertler gibi &ccedil;eşitli yanılgılara d&uuml;şer ve onlar gibi şehvet ve tutkuların etkisinde kalırsa yukarıda işaret edilen ilahi hedefleri ger&ccedil;ekleştirebilir mi? Hata ve yanılgıdan uzak olmayan bir imam bu durumuyla insanlar arasındaki ihtilafları giderip hak sahibini hakkına ulaştırması, tecav&uuml;zleri &ouml;nleyerek herkesin onurlu bir hayattan yararlanmasını sağlaması, yetenek ve ihtiyacına g&ouml;re herkese gerekli bilin&ccedil; ve &ouml;ğretiyi vermesi, kemale erişmek ve Allah&rsquo;ın yolunu kat etmekte her ferdin du&ccedil;ar olduğu hata ve yanılgılarını d&uuml;zeltmesi m&uuml;mk&uuml;n olur mu? Kesinlikle hayır.</p>\n\n<p>\n	Demek ki, toplumun &ouml;nderi ve imamı her t&uuml;rl&uuml; g&uuml;nah ve hatadan uzak olmalı derin bir d&uuml;ş&uuml;nceye, ilahi nurla genişleyen bir g&ouml;ğse, gaybi desteklerle aydınlanan bir kalbe sahip olmalıdır. İlahi anlamda eğiticilik g&ouml;revini y&uuml;r&uuml;tebilmesi ve herkesin yeteneğince ona yol g&ouml;sterebilmesi i&ccedil;in &uuml;mmetin t&uuml;m fertlerinin tutum ve davranışlarından hatta her şahsın kalbinden ge&ccedil;en d&uuml;ş&uuml;ncelerden haberdar olmalıdır.&nbsp;</p>\n\n<p>\n	Ammeden (Ehl-i S&uuml;nnet&rsquo;en) bazıları peygamberlerin masumiyetini kabul ederken bazıları da masumiyetin zayıf bir aşamasının peygamberlerde olduğuna inanırlar; bazıları da k&ouml;kten peygamberlerin masum olduklarını inkar ederek peygamberlerin hata ve yanılgıdan korunmuş olduklarına inanmazlar.</p>\n\n<p>\n	Ancak t&uuml;m Şia alimleri, kapsamlı bir şekilde t&uuml;m peygamberlerin ve Ehl-i Beyt imamlarının masum olduklarına inanırlar.</p>\n\n<h2>\n	Peygamberlerin &Uuml;&ccedil; Aşamalı Masumluğu</h2>\n\n<p>\n	Biz, Şia&rsquo;nın g&ouml;r&uuml;ş&uuml;n&uuml; ispat etmek i&ccedil;in ilk &ouml;nce Kur&rsquo;an-ı Kerim&rsquo;e dayanarak peygamberlerin masum olduklarını a&ccedil;ıklamaya &ccedil;alışacağız sonra da Ehl-i Beyt imamlarının masum oldukları konusuna ge&ccedil;eceğiz.</p>\n\n<p>\n	Peygamberlerde masumluk şu &uuml;&ccedil; konudadır:</p>\n\n<p>\n	1. <strong>Vahyi algılamada masumiyet:</strong> Yani, peygamberin kalbi vahyi algılarken hata işlemeyecek bir bi&ccedil;imde olmalıdır. Vahyi artırıp eksiltmeden almalı ve yansıtmalıdır.</p>\n\n<p>\n	2. <strong>Vahyi ulaştırmada masumiyet:</strong> Yani peygamber vahyi aldığı gibi iletmelidir. Vahyi iletirken onu hata ve unutkanlık sonucu artırıp eksiltmemelidir.</p>\n\n<p>\n	3. <strong>G&uuml;nah konusunda masumiyet:</strong> Yani Allah&rsquo;a kul olmayla bağdaşmayan her t&uuml;rl&uuml; davranıştan uzak olmalıdır. G&uuml;nah olan her t&uuml;rl&uuml; işten ister s&ouml;z, ister fiil olsun arınmış olmalıdır. Bu &uuml;&ccedil; aşamayı bir tek c&uuml;mlede ifade edecek olursak ş&ouml;yle diyebiliriz: Peygamberde onu her t&uuml;rl&uuml; hata ve g&uuml;nahtan koruyan, Allah tarafından verilmiş ilahi bir g&uuml;&ccedil; olmalıdır. İşte bu makama sahip olana masum denir.</p>\n\n<p>\n	Ama insanın hislerinde oluşan yanılgılar gibi, bu &uuml;&ccedil; konunun dışında kalan şeylerdeki hatalar Şia, ve Ehli- S&uuml;nnetin masumiyetle ilgili bahislerinin dışında kalır.</p>\n\n<p>\n	Yukarıda a&ccedil;ıklanan &uuml;&ccedil; mevzu ile ilgili masumluğu ispatlayan ayetlerden biri şu ayettir:</p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;İnsanlar bir tek &uuml;mmet idi. Sonra Allah, m&uuml;jdeleyici ve uyarıcı olarak peygamberleri g&ouml;nderdi. İnsanlar arasında, anlaşmazlığa d&uuml;şt&uuml;kleri hususlarda h&uuml;k&uuml;m vermeleri i&ccedil;in onlarla beraber hak &uuml;zere kitapları da g&ouml;nderdi...&rdquo;</strong> (Bakara Suresi: 213)</p>\n\n<p>\n	Bu ayet peygamberlerin ve ilahi kitapların g&ouml;nderiliş gayesinin insanları hakka davet etmek ve onları ihtilafa d&uuml;şt&uuml;ğ&uuml; her konuda,- ister inan&ccedil;la ilgili olsun isterse davranışla- doğruya rehberlik etmek olduğunu a&ccedil;ıklıyor.</p>\n\n<p>\n	Y&uuml;ce Allah bu hedefinde hi&ccedil;bir zaman yanılgıya d&uuml;şmez Kur&rsquo;an-ı Kerim bu ger&ccedil;eğe işaretle ş&ouml;yle buyurmaktadır:</p>\n\n<p style=\"margin-left:35.4pt;\">\n	<strong>&ldquo;Rabbim asla yanılmaz ve unutmaz.&rdquo;</strong> <em>(Taha: 52)</em></p>\n\n<p>\n	Yine bu hedefe ulaşmada hi&ccedil;bir şey Y&uuml;ce Allah&rsquo;ın iradesinin &ouml;n&uuml;ne ge&ccedil;emez ve ona engel olamaz. Nitekim Kur&rsquo;an:</p>\n\n<p style=\"margin-left:1.0in;\">\n	<strong>&ldquo;...Ş&uuml;phesiz Allah irade ettiği bir işi yerine getirendir. Allah her şey i&ccedil;in bir &ouml;l&ccedil;&uuml; koymuştur.&rdquo; </strong><em>(Talak: 3)</em></p>\n\n<p style=\"margin-left:70.8pt;\">\n	<strong>&ldquo;Allah irade ettiği her şeyi yerine getirmeye kadirdir.&rdquo;</strong> <em>(Yusuf: 21) </em>buyurmaktadır.</p>\n\n<p>\n	Buna g&ouml;re, Allah Teala, peygamberleri s&ouml;z konusu hedefin ger&ccedil;ekleşmesi i&ccedil;in, vahyi almak ve onu ulaştırmakta her t&uuml;rl&uuml; hatadan korumalıdır. &Ccedil;&uuml;nk&uuml; peygamberin kalbi vahyi algılamak ve ulaştırmakta hata ederse o zaman peygamberlerin g&ouml;nderiliş gayesi ger&ccedil;ekleşmiş olamaz.</p>\n\n<p>\n	Peygamberlerin g&ouml;nderiliş gayesi, <strong>&ldquo;İnsanlar arasında anlaşmazlığa d&uuml;şt&uuml;kleri hususlarda h&uuml;k&uuml;m vermeleri i&ccedil;in onlarla beraber hak &uuml;zere kitapları da g&ouml;nderdi...&rdquo;</strong> ayetinde a&ccedil;ıklandığı &uuml;zere, insanları ihtilafa d&uuml;şt&uuml;kleri konularda hakka y&ouml;neltmektir.</p>\n\n<p>\n	Eğer vahyi iletmekte bir yanılgı ve hata oluşursa, bunun anlamı ya <em>neuzibillah</em> Allah&rsquo;ın peygamberi se&ccedil;mede ya da onlara vahyi tam olarak ulaştırmada yanılgıya d&uuml;şm&uuml;ş olmasıdır oysa <strong>&ldquo;Rabbim asla yanılmaz ve unutmaz.&rdquo; </strong><em>(Taha: 52) </em>ayeti gereğince, Allah hata etmez ve unutmaz ya da- Allah&rsquo;ın iradesinin doğru şekilde vahyi ulaştırmak olmasına rağmen,- bazı dış engeller y&uuml;z&uuml;nden bunun ger&ccedil;ekleşmediğidir ki bu da <strong>&ldquo;...Ş&uuml;phesiz Allah irade ettiği bir işi yerine getirendir. Allah her şey i&ccedil;in bir &ouml;l&ccedil;&uuml; koymuştur.&rdquo;</strong> <em>(Talak: 3) </em><strong>&ldquo;Allah irade ettiği her şeyi yerine getirmeye kadirdir.&rdquo;</strong> <em>(Yusuf: 21) </em>ayetleri gereğince Allah hakkında d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Buna g&ouml;re, Allah Teala peygamberlerini vahyi alıp ulaştırmada her t&uuml;rl&uuml; hatadan korumalıdır. Onların kalpleri vahyi alırken ve onu iletirken her t&uuml;rl&uuml; ıstıraptan uzak olmalıdır Ancak bu şekilde, vahyi alma aşamasında ve onu iletmede her &ccedil;eşit hata ve yanlış korunmuş olacaktır.</p>\n\n<p>\n	Ama &uuml;&ccedil;&uuml;nc&uuml; aşamada yanı g&uuml;nahtan uzak olma aşamasındaki masumiyeti a&ccedil;ıklamak i&ccedil;in şu noktaya değinmek gerekir ki eğer peygamber bir g&uuml;nahı işlerse bu o işin helal ve mubah olduğunu g&ouml;sterir. &Ccedil;&uuml;nk&uuml; akıllı bir insan k&ouml;t&uuml; bildiği bir işi yapmaz. Buna g&ouml;re kendisinin yasak ve haram olduğunu a&ccedil;ıkladığı bir işi kendisi yapacak olursa bu onun kendisinin ilahi emirlerle ilgili ger&ccedil;ekleri iletmede &ccedil;elişkiye d&uuml;şt&uuml;ğ&uuml; anlamına gelir. Yani kendi s&ouml;z ve davranışıyla iki zıt şeye halkı &ccedil;ağırdığını ifade eder.</p>\n\n<p>\n	&Ccedil;elişkili bir şeyi tebliğ etmenin, hakkı tebliğ etmek sayılmayacağı a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; s&ouml;z ve davranışlarından her biri diğerini yalanlar ve diğerini iptal eder. Allah Teala, hakkı tebliğ etmekle g&ouml;revlendirdiği peygamberlerinin &ccedil;elişkili şeyleri tebliğ etmelerine izin vermez. Buna g&ouml;re peygamberlerin ilahi risaleti iletmede masum olmaları onların her t&uuml;rl&uuml; g&uuml;nah işlemekten de masum olmalarını gerektirir.</p>\n\n<p>\n	İmamların da, &uuml;mmet i&ccedil;erisinde ilahi kanunların yani şeriatın koruyuculuğuyla g&ouml;revli oldukları i&ccedil;in, bu a&ccedil;ından peygamberlerle hi&ccedil;bir farkları yoktur. Farkları sadece peygamber şeriatı ve ilahi kitabı getiricisi olması noktasındadır. İmam, şeriatın getiricisi olmamakla beraber onu her t&uuml;rl&uuml; tahrif ve sapıklıktan koruyandır. Bu y&uuml;zden peygamberlerin masum olmalarını gerektiren deliller onların da masum olduğunu gerekli kılar.</p>\n\n<p>\n	Merhum K&uuml;leyni El-Kafi kitabının, El-H&uuml;ccet b&ouml;l&uuml;m&uuml;nde Ali b. İbrahim&rsquo;den, o da babasından, o da Hasan b. İbrahim&rsquo;den, o da Yunus b. Ya&rsquo;kup&rsquo;dan o da İmam Cafer Sadık (a.s)&rsquo;dan ş&ouml;yle rivayet etmiştir: İmam Cafer Sadık <em>aleyhisselam</em>&rsquo;ın huzurunda aralarında Hamran b. A&rsquo;yun, Muhammed b. Nu&rsquo;man, Huşam b. Salim, Tayyar ve değerli bir gen&ccedil; olan Huşam b. Hakem&rsquo;in de bulunduğu bir grup vardı.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) Huşam b. Hakem&rsquo;e &ldquo;Ey Huşam&rdquo; dedi, &ldquo;seninle Amr b. Ubeyd arasında ge&ccedil;en konuşmayı bize anlatır mısın?&rdquo;</p>\n\n<p>\n	Huşam: &ldquo;Ey Resulullah&rsquo;ın evladı&rdquo; dedi, &ldquo;Sizin makamınız &ccedil;ok y&uuml;cedir sizin huzurunuzda konuşmam uygun olmaz. Ben sizden utanıyorum huzurunuzda konuşmaya dilim tutmuyor.&rdquo;</p>\n\n<p>\n	İmam: &ldquo;Size bir şeyi emrettiğimde onu yerine getirin&rdquo; diye buyurdu.</p>\n\n<p>\n	Bunun &uuml;zerine Huşam ş&ouml;yle dedi:&nbsp; Amr b. Ubeyd&rsquo;in durumundan ve onun Basra camiinde oturarak halkla konuşmasından haberdar oldum. Bu durum bana &ccedil;ok ağır geldi. Onunla m&uuml;lakat ederek m&uuml;nazara etmek i&ccedil;in yola koyuldum ve Basra&rsquo;ya vardım. Cuma g&uuml;n&uuml; idi. Basra camiine ulaştığımda halktan kalabalık bir grubun b&uuml;y&uuml;k bir halka kurup oturduklarını g&ouml;rd&uuml;m. Amr b. Ubeyd konuşuyordu halktan sorusu olan da sorularını soruyor ve o da cevaplandırıyordu.</p>\n\n<p>\n	Amr b. Ubeyd, y&uuml;nden yapılmış siyah bir şal beline bağlamış ve diğer birini de atkı olarak omuzlarına atmıştı.</p>\n\n<p>\n	Ben halktan Amr&rsquo;a ulaşabilmem i&ccedil;in yol vermelerini rica ettim. Bana yol veren kalabalığın i&ccedil;erisinden ge&ccedil;erek Amr b. Ubeyd&rsquo;in yanına yaklaştım dizlerimin &uuml;zerinde yere oturdum. Sonra: &ldquo;Ey b&uuml;y&uuml;k bilgin, ben garip biriyim soru sormama izin verir misin?&rdquo; dedim.</p>\n\n<p>\n	-Buyurun dedi.</p>\n\n<p>\n	(sonra aramızda b&ouml;yle bir konuşma oldu)</p>\n\n<p>\n	-G&ouml;z&uuml;n&uuml;z var mı?</p>\n\n<p>\n	-Oğlum bu nasıl sorudur? G&ouml;zlerimin olduğunu kendin g&ouml;r&uuml;yorsun. Artık sormana ne gerek vardır?</p>\n\n<p>\n	- Benim sorum budur. sorumun cevabını verir misiniz?</p>\n\n<p>\n	- İstediğini sor; ger&ccedil;i soruların anlamsız ve ahmak&ccedil;a sorulardır.</p>\n\n<p>\n	- Sorumun cevabını verin l&uuml;tfen.</p>\n\n<p>\n	- İstediğini sor.</p>\n\n<p>\n	- G&ouml;z&uuml;n&uuml;z var mı?</p>\n\n<p>\n	- Evet</p>\n\n<p>\n	- G&ouml;z&uuml;n&uuml;z ne işe yarıyor?</p>\n\n<p>\n	-Onunla renkleri ve şahısları g&ouml;r&uuml;yorum</p>\n\n<p>\n	-Burnunuz var mı?</p>\n\n<p>\n	-Evet.</p>\n\n<p>\n	-Burnunuz ne işe yarıyor?</p>\n\n<p>\n	-Onunla kokuları algılıyorum.</p>\n\n<p>\n	-Ağzınız var mı?</p>\n\n<p>\n	-Evet.</p>\n\n<p>\n	-Ağzınız ne işe yarıyor?</p>\n\n<p>\n	- Onunla yemekleri tadıyorum</p>\n\n<p>\n	-Kulağınız var mı?</p>\n\n<p>\n	- Evet.</p>\n\n<p>\n	-Kulağınız ne işe yarıyor?</p>\n\n<p>\n	- Onunla sesleri duyuyorum.</p>\n\n<p>\n	-Beyniniz var mı?</p>\n\n<p>\n	-Evet.</p>\n\n<p>\n	-O ne işe yarıyor?</p>\n\n<p>\n	-Duyu organları yoluyla algıladığım şeyleri birbirinden ayırıyorum.</p>\n\n<p>\n	-Duyu organlarınızın varlığı sizi beyne gereksinim duymaktan m&uuml;stağni kılmıyor mu?</p>\n\n<p>\n	-Hayır.</p>\n\n<p>\n	-Nasıl beyne ve idrak g&uuml;c&uuml;ne gereksinim duyuyorsunuz, oysa b&uuml;t&uuml;n organlarınızın sapasağlam ve kusursuzdurlar?</p>\n\n<p>\n	-Evladım bu organlar g&ouml;rd&uuml;kleri, kokladıkları, tattıkları ya da duydukları bir şeyin ger&ccedil;ek olup olmadığında ş&uuml;phe ettiklerinde beyin ve idrak g&uuml;c&uuml;ne baş vururlar beyin doğruyu teşhis eder ve doğru olana g&uuml;venerek ş&uuml;pheli olanı iptal eder.</p>\n\n<p>\n	Huşam: &ldquo;Demek ki Allah, duyuların yanılgılarını gidermek i&ccedil;in kalp ile beyin yaratmıştır, değil mi?</p>\n\n<p>\n	-Evet.</p>\n\n<p>\n	-İnsan i&ccedil;in beyin gereklidir; aksı taktirde insanın organları yanılgıya d&uuml;şer değil mi?</p>\n\n<p>\n	-Evet.</p>\n\n<p>\n	-Ey Eba Mervan!<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;Y&uuml;ce Allah insanların duyu organlarını başı boş bırakmamış; doğru şekilde algılanan şeyleri tasdik etmesi, hatalı olan şeyleri doğrulardan ayırması, doğrulara g&uuml;venip ve doğru olmayan şeyleri ge&ccedil;ersiz kılması i&ccedil;in onlara bir &ouml;nder tayin etmiştir; nasıl olur da bu insanları hayret ve sapıklıkta bırakır ve insanların ş&uuml;phe ve ihtilafta kalmasına izin verir; onların ş&uuml;phe ve şeklerini kaldıracak şaşkınlıklarını giderecek bir imam tayin etmez. Oysa Allah senin v&uuml;cudunda bile, his ve azalarını, şaşkınlıktan kurtarmak i&ccedil;in bir &ouml;nder belirlemiştir.&rdquo;</p>\n\n<p>\n	Huşam s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Amr b. Ubeyd bir şey s&ouml;ylemedi ve susup kaldı; sonra: &ldquo;Sen Huşam b. Hakem misin?&rdquo; diye sordu.</p>\n\n<p>\n	Ben: &ldquo;Hayır&rdquo; dedim.</p>\n\n<p>\n	Onun arkadaşlarından mısın? dedi.</p>\n\n<p>\n	Ben: tekrar &ldquo;hayır&rdquo; dedim.</p>\n\n<p>\n	Nereden geldin ve nerelisin? diye sordu.</p>\n\n<p>\n	Ben, &ldquo;Kufe&rsquo;liyim&rdquo; dedim.</p>\n\n<p>\n	- O zaman ş&uuml;phesiz sen Huşam&rsquo;ın kendisisin dedi.</p>\n\n<p>\n	Bunun &uuml;zerine kalktı ve beni kendi yerinde oturttu; artık ben oradan ayrılıncaya kadar da bir şey konuşmadı.</p>\n\n<p>\n	Huşam diyor ki, İmam Cafer Sadık benim Amr b. Ubeyd&rsquo;le bu şekilde m&uuml;nazara yaptığımı a&ccedil;ıkladığımda &ccedil;ok sevindi ve g&uuml;ld&uuml;, Ey Huşam, dedi: &ldquo;Bu m&uuml;nazara&nbsp; y&ouml;ntemini kimden &ouml;ğrendin?&rdquo;</p>\n\n<p>\n	Ben: &ldquo;Bu şekil m&uuml;nazarayı sizden &ouml;ğrendim ama yerine g&ouml;re onu gerektiği şekilde tatbik ediyorum,&rdquo; dedim.</p>\n\n<p>\n	İmam: &ldquo;Allah&rsquo;a ant olsun ki,&rdquo; dedi, Bu şekil m&uuml;nazara Hz. İbrahim (a.s) ve Musa (a.s)&rsquo;ın kitaplarında yazılıdır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;</p>\n\n<p align=\"center\">\n	*&nbsp; *&nbsp; *</p>\n\n<p>\n	Masum İmam, evrenin beyni ve kalbi konumunda olduğu i&ccedil;in, onun &uuml;z&uuml;nt&uuml;s&uuml; bu evrenin t&uuml;m aza ve organlarında yani t&uuml;m yaratıklarda etki yapar.</p>\n\n<p>\n	Suyuti <em>El-Hasais El-Kubra</em>&rsquo;da ş&ouml;yle nakleder: Hakim, Beyhaki ve Ebu Nuaym Z&uuml;hri&rsquo;den şu hadisi nakletmişlerdir:</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s)&rsquo;ın şahadet g&uuml;n&uuml;n&uuml;n sabahı, Beytulmakdis&rsquo;te yerden kaldırılan her taşın altında kan g&ouml;r&uuml;nd&uuml;.&rdquo;</p>\n\n<p>\n	Yine Ebu Nuaym Zuhri yoluyla Said b. Musayyib&rsquo;den ş&ouml;yle nakleder: &ldquo;Hz. Ali&rsquo;nin şehadet g&uuml;n&uuml; sabahı yery&uuml;z&uuml;nde nereden bir &ccedil;akıl kaldırıldıysa altında taze kan g&ouml;r&uuml;ld&uuml;.&rdquo;</p>\n\n<p>\n	Şeyh Saduk kendi senediyle <em>İlelu&rsquo;ş-Şerayi</em> ve <em>Emali</em> kitaplarında Cibille Mekkiye&rsquo;den ş&ouml;yle nakleder:</p>\n\n<p>\n	&ldquo;Hz. Ali (a.s)&rsquo;ın sır dostlarından olan Meysem Temmar&rsquo;dan ş&ouml;yle nakleder: &ldquo;Allah&rsquo;a yemin olsun ki, bu &uuml;mmet kendi peygamberlerinin torununu, Muharrem ayının onuncu g&uuml;n&uuml; &ouml;ld&uuml;recekler ve Allah&rsquo;ın d&uuml;şmanları o g&uuml;n&uuml; bereket g&uuml;n&uuml; yapacaklar. Bu iş Allah&rsquo;ın ilminde ge&ccedil;miş kesin kazalardandır. Hz. Ali&rsquo;nin bana &ouml;ğrettiği ilim &uuml;zere ben bundan haberdar oldum.</p>\n\n<p>\n	Hz. Ali bana bildirdi ki, t&uuml;m yaratıklar hatta &ccedil;&ouml;l&uuml;n yırtıcı hayvanları, denizdeki balıklar ve g&ouml;kte u&ccedil;an kuşlar bile Peygamber&rsquo;in torununa ağlayacaktır.</p>\n\n<p>\n	G&uuml;neş, ay yıldızlar, g&ouml;k, yer, insan ve cinlerin m&uuml;min olanları g&ouml;klerdeki t&uuml;m melekler Rizvan meleği, cennetin koruyucusu olan melek ve cehennemde g&ouml;revli olan Malik, t&uuml;m koruyucu melekler, g&ouml;k ve arşı koruyan meleklerin hepsi H&uuml;seyin&rsquo;e ağlayacaklardır.</p>\n\n<p>\n	Sonra Meysem ş&ouml;yle dedi: Allah&rsquo;a ortak koşanlara, Yahudi, Hıristiyan ve Mecusilere Allah&rsquo;ın laneti gerekli olduğu gibi Hz. H&uuml;seyin&rsquo;i &ouml;ld&uuml;renlere de bu lanet gerekli olmuştur.</p>\n\n<p>\n	Cibille diyor ki, Meysem&rsquo;e: &ldquo;Nasıl halk Hz. H&uuml;seyin&rsquo;in şehadet g&uuml;n&uuml;n&uuml; bereket g&uuml;n&uuml; bileceklerdir?&rdquo; diye sordum.</p>\n\n<p>\n	Meysem bu soruya karşılık ağlayarak ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Kendileri uydurdukları bir hadis gereğince, Aşura g&uuml;n&uuml;n Hz. Adem&rsquo;in t&ouml;vbesinin kabul olduğu g&uuml;n olduğunu s&ouml;yleyecekler. Oysa Hz. Adem&rsquo;in t&ouml;vbesi Zilhicce ayında kabul olunmuştur. Yine onlar Aşura g&uuml;n&uuml;nde Y&uuml;ce Allah&rsquo;ın Hz. Davud&rsquo;un t&ouml;vbesini kabul ettiğini s&ouml;yleyecekler. Oysa Hz. Davud&rsquo;un t&ouml;vbesi de Zilhicce ayında kabul olmuştur. Onlar bu g&uuml;nde Allah&rsquo;ın Hz. Yunus&rsquo;u balığın karnından kurtardığını s&ouml;yleyecekler. Oysa Allah Teala Hz. Yunus&rsquo;u Zilkaade ayında balığın karnından kurtarmıştır. Onlar Aşura g&uuml;n&uuml;nde Hz. Nuh&rsquo;un gemisinin karaya oturduğunu s&ouml;yleyecekler. Oysa bu Zilhicce ayının 18. g&uuml;n&uuml; vuku bulmuştur. Onlar bu g&uuml;nde Beni İsrail&rsquo;in kurtulması i&ccedil;in denizin Allah tarafından yarıldığını s&ouml;yleyecekler oysa bu Rebiulevvel ayında ger&ccedil;ekleşmiştir....&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Amr b. Ubeyd&rsquo;in saygıyı ifade eden lakabıdır. (Arap&ccedil;a&rsquo;da buna k&uuml;nye denir.)</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Saduk bu hadisi, Sa&rsquo;d b. Abdullah&rsquo;tan nakleder.&nbsp; Bkz. El-Amali s. 351.</p>\n	</div>\n</div>','İmamı Tanımak Üzere Dersler','','publish','closed','open','','imami-tanimak-uzere-dersler','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3260',0,'post','',0),(3261,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Yahudilikte &ouml;rt&uuml;n&uuml;n farz oluşu ve Yahudi kadınlarının &ouml;rt&uuml;nmesi, ger&ccedil;eği arayan ve dini/tarihi metinleri araştıran herkesin kolayca g&ouml;rebileceği kadar a&ccedil;ık ve ortadadır. Hatta herkes az bir araştırma ile Yahudi toplumunun &ouml;rt&uuml;nme hakkındaki titizliğini ve bu h&uuml;km&uuml;n dini k&ouml;klerini kolayca algılayabilir.</p>\n\n<p>\n	Eğer zamanımızda bazı Yahudi kadınlarının &ouml;rt&uuml;ye tam olarak riayet ettikleri ve baş&ouml;rt&uuml;s&uuml; kullandıkları g&ouml;r&uuml;l&uuml;yorsa bu Yahudi toplumundaki &ouml;rt&uuml; h&uuml;km&uuml;n&uuml;n &ouml;nemini g&ouml;stermektedir. Will Durant Yahudi toplumunun &ouml;rt&uuml; hakkındaki titizliği hakkında ş&ouml;yle s&ouml;ylemektedir:</p>\n\n<p>\n	&ldquo;Yahudi toplumunun katı ve kaba tutumu sahip oldukları aşırı yaşam g&uuml;c&uuml;nden kaynaklanıyordu. Yahudilerin uzlete &ccedil;ekilmesinin sebebi ise sakınganlıklarıydı. Onlar sertliğe ve kargaşalığa meyilli bir toplumdu. Bu hassasiyetleri de hi&ccedil; ş&uuml;phesiz yakın doğuda b&uuml;y&uuml;k bir hazineyi yadigar bırakmalarına sebep olmuştur. &rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	&Uuml;stat el-Gaffar ise &ldquo;İslam&rsquo;dan &ouml;nce &ouml;rt&uuml;&rdquo; başlığı altında ş&ouml;yle demektedir. Eskiden beri antik doğu topluluklarında &ouml;rt&uuml; yaygın bir adet idi ve bug&uuml;ne kadar da devam etmiştir. Semavi dinlerde &ouml;rt&uuml;n&uuml;n farzlığı tartışılmaz bir ger&ccedil;ektir. Eski Ahid&rsquo;de (Tevrat&rsquo;ta) hicab hakkında bir &ccedil;ok ayetler vardır. Hz. Mesih de Yeni Ahid&rsquo;i (İncil&rsquo;i) getirdiğinde bunu onaylamıştır. Tevrat ve İncil&rsquo;de yer alan bir &ccedil;ok ayet o d&ouml;nemdeki kadınların &ouml;rt&uuml;nd&uuml;ğ&uuml;n&uuml; g&ouml;stermektedir. Yabancı erkeklerin kendilerini g&ouml;rmemesi i&ccedil;in &ouml;rt&uuml; kullandıklarını bildirmektedir. &rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<h3>\n	Mukaddes Tevrat Kitabı&rsquo;nda &Ouml;rt&uuml;</h3>\n\n<p>\n	Ş&uuml;phesiz Yahudi kadınlarının tarihin &ccedil;eşitli d&ouml;nemlerinde riayet ettikleri &ouml;rt&uuml; olayının k&ouml;klerini, onların dini metinlerinde aramak gerekir. &Ccedil;&uuml;nk&uuml; tarih boyunca devam eden ve tahriften uzak kalan dini h&uuml;k&uuml;mler bizlere mukaddes dini kitaplarda &ouml;rt&uuml;n&uuml;n &ouml;nemle emredildiğini g&ouml;stermektedir.</p>\n\n<p>\n	Yahudilerin mukaddes kitabı Tevrat bir &ccedil;ok yerde a&ccedil;ık veya &ouml;rt&uuml;l&uuml; bir şekilde kadının &ouml;rt&uuml;nmesi ve benzeri konuları &ouml;nemle tekit etmiş, bazı ayetlerde &ccedil;arşaf ve y&uuml;z&uuml; &ouml;rten pe&ccedil;e gibi tabirleri kullanmıştır. Bu tabirlerin kullanılması da o d&ouml;nemdeki Yahudi kadınlarının &ouml;rt&uuml;nmesinin niteliğini g&ouml;stermektedir.</p>\n\n<p>\n	Şimdi bunlardan bazısına kısaca bir işaret edelim:</p>\n\n<p>\n	Yabancı Erkek Karşısında Tam &Ouml;rt&uuml;nmek</p>\n\n<p>\n	Tevrat&rsquo;ta Tekvin Seferinde ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;&rdquo;Ve Rebeka g&ouml;zlerini kaldırıp İshak&rsquo;ı g&ouml;r&uuml;nce deveden indi ve k&ouml;leye ş&ouml;yle dedi: &ldquo;Bizi karşılamak i&ccedil;in tarlada y&uuml;r&uuml;yen bu adam kimdir?&rdquo; Ve k&ouml;le, &ldquo;Efendimdir&rdquo; dedi. Ve Rebeka pe&ccedil;esini alıp &ouml;rt&uuml;nd&uuml;. &rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>&nbsp;</p>\n\n<p>\n	Kadın ve Erkeğin Birbirine Benzememesi Gerektiği</p>\n\n<p>\n	Bu konuda da Tevrat&rsquo;ta ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Kadının &uuml;zerinde erkek esvabı olmayacak ve erkek kadın esvabı giymeyecek; &ccedil;&uuml;nk&uuml; bu şeyleri yapan herkes Allah&rsquo;ın, Rabb&rsquo;in mekruhudur.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Kadın ve Kızların S&uuml;slenip İşve Yapması Karşısında Azabın İnişi</p>\n\n<p>\n	Bu konuda Tevrat&rsquo;ta ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Ve Rab dedi: Madem ki Sion kızları kibirlidir ve boyunlarını ileri uzatarak g&ouml;z edip y&uuml;r&uuml;yorlar, gezerken kırıtarak gidiyorlar ve ayaklarının halkalarını &ccedil;ıngırdatıyorlar, bundan &ouml;t&uuml;r&uuml; Rab Sion kızlarının tepesini kel ile vuracak ve Rab onların gizli yerlerini a&ccedil;acak. Ayak halkalarının g&uuml;zelliğini, fileleri, meh&ccedil;eleri, k&uuml;peleri ve bilezikleri ve pe&ccedil;eleri, alın &ccedil;atkılarını ve ayak zincirlerini ve bell kemerlerini ve hoş koku şişelerini ve muskaları ve y&uuml;z&uuml;kleri ve burun halkalarını ve bayram esvaplarını ve &ouml;rt&uuml;leri ve şalları ve keseleri, el aynalarını ve g&ouml;mlekleri ve baş sargılarını ve atkıları Rab o g&uuml;n kaldırıp atacak ve vaki olacak ki hoş koku yerine pis koku ve bel kemeri yerine ip, ve sa&ccedil; l&uuml;lesi yerine sa&ccedil;sız baş, ve s&uuml;sl&uuml; esvap yerine &ccedil;uldan g&ouml;mlek, g&uuml;zellik yerine dağlanmak olacak. Erkeklerin kılı&ccedil;la ve yiğitlerin cenkte d&uuml;şecekler ve Sionun kapıları ah &ccedil;ekip yas tutacaklar ve kimsesiz kalıp toprakta oturacak. &rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Aldatıcı ve Yabancı Kadınlardan Sakınma</h3>\n\n<p>\n	&ldquo;S&uuml;leyman Nebi meselleri&rdquo; kitabında ş&ouml;yle yer almıştır: &ldquo;Oğlum, babanın emrini koru ve ananın &ouml;ğrettiğini bırakma; onları daima kendi y&uuml;reğin &uuml;zerine bağla, onları boynuna tak. Y&uuml;r&uuml;d&uuml;ğ&uuml;n zaman sana yol g&ouml;sterecek, yattığın zaman &uuml;zerine bek&ccedil;ilik edecek ve uyandığın zaman seninle s&ouml;yleşecek. &Ccedil;&uuml;nk&uuml; seni kadından, ecnebi kadının yaltaklanan dilinden korumak i&ccedil;in emir bir &ccedil;ırağdır ve şeriat nurdur; ve terbiye azarlamaları hayat yoludur. Onun g&uuml;zelliğine y&uuml;reğinden arzu &ccedil;ekme ve seni kirpikleri ile yakalamasın. &Ccedil;&uuml;nk&uuml; fahişenin y&uuml;z&uuml;nden insan bir par&ccedil;a ekmeğe muhta&ccedil; olur ve zina eden kadın değerli canı avlar. &rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>&nbsp;</p>\n\n<p>\n	Başka bir yerde ise ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Oğlum, s&ouml;zlerimi tut ve emirlerimi yanında sakla. Emirlerimi tut ve yaşa; ve &ouml;ğrettiğimi g&ouml;z&uuml;n&uuml;n bebeği gibi koru. Onları parmaklarına bağla; onları y&uuml;reğinin levhası &uuml;zerine yaz. Kendini yabancı kadından, s&ouml;zler ile yaltaklanan ecnebi kadından kurtarmak i&ccedil;in, hikmete: sen kardeşimsin, de; ve anlayışı akraba diye &ccedil;ağır. &Ccedil;&uuml;nk&uuml; evimin penceresinde, kafesimden baktım; anlayışı eksiksiz bir genci b&ouml;n adamlar arasında g&ouml;rd&uuml;m, gen&ccedil;ler arasında fark ettim. Alaca karanlıkta, g&uuml;n&uuml;n akşamında, gece ortası onda, karanlıkta, o kadının k&ouml;şesine yakın sokaktan ge&ccedil;iyordu ve onun evinin yolunda y&uuml;r&uuml;yordu. &rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<h3>\n	Dokunmaktan Nehyetmek (Yasaklamak)</h3>\n\n<p>\n	Tevrat&rsquo;ta Rut Kitabında Moab diyarından Naomi ile d&ouml;nen Moab kızı hakkında ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Ve Boaz Rut&rsquo;a dedi: İşitiyor musun kızım? Başak devşirmek i&ccedil;in başka tarlaya gitme ve buradan da ayrılma, ve burada bizim kızlarla beraber kal. G&ouml;zlerin orak&ccedil;ıların bi&ccedil;tikleri tarlada olsun ve onların ardınca y&uuml;r&uuml;; sana ilişmesinler diye uşaklara emrettim ya; susadığın zaman da kaplara git ve uşakların &ccedil;ektikleri sudan i&ccedil;. &rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h3>\n	Yahudi Kadınlarının &Ouml;rt&uuml;nme Sınırı ve Niteliği</h3>\n\n<p>\n	Tevrat a&ccedil;ık bir şekilde &ccedil;arşaf ve kadınların y&uuml;z&uuml;n&uuml; &ouml;rtt&uuml;kleri pe&ccedil;eden s&ouml;z etmektedir. Bu da o d&ouml;nemdeki Yahudi kadınlarının &ouml;rt&uuml;nme niteliğini g&ouml;stermektedir. Nitekim Tevrat kitabında ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Ve dedi: &uuml;zerimde olan &ouml;rt&uuml;y&uuml; getir ve onu tut; ve kadın onu tuttu; ve altı &ouml;l&ccedil;ek arpa &ouml;l&ccedil;&uuml;p kadına y&uuml;kletti; ve şehre gitti. &rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>&nbsp;</p>\n\n<p>\n	Yahudi gelinleri hakkında ise ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Ve &uuml;zerinden dulluk esvabını &ccedil;ıkardı, pe&ccedil;esiyle &ouml;rt&uuml;nd&uuml; ve Timnat yolu &uuml;zerinde olan Enaim kapısında sarınıp oturdu; &ccedil;&uuml;nk&uuml; Şela&rsquo;nın b&uuml;y&uuml;y&uuml;p kendisinin ona eş olarak verilmediğini g&ouml;rd&uuml;. &rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Nebi İşaya Kitabında ise ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Ey sen ere varmamış Babil kızı, aşağı inde toprakta otur; ey Kildaniler kızı, taht yok, yere otur; &ccedil;&uuml;nk&uuml; sana nazik ve nazlı demeyecekler. İki değirmen taşı al da un &ouml;ğ&uuml;t; pe&ccedil;eni a&ccedil;, eteği kaldır, baldırı a&ccedil;, ırmaklardan ge&ccedil;. &Ccedil;ıplaklığın a&ccedil;ılacak, evet ayıbın g&ouml;r&uuml;lecek, ben &ouml;&ccedil; alacağım ve kimseyi esirgemeyeceğim. &rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a>&nbsp;</p>\n\n<p>\n	S&uuml;leyman&rsquo;ın &ldquo;Neşideler Neşidesi&rdquo; kitabında ise ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Ah ne g&uuml;zelsin sevgilim,</p>\n\n<p>\n	Ah sen ne g&uuml;zelsin,</p>\n\n<p>\n	Pe&ccedil;en arkasındaki g&ouml;zlerin g&uuml;vercinler,</p>\n\n<p>\n	Gilead dağının yama&ccedil;larında yatan</p>\n\n<p>\n	&nbsp;Ke&ccedil;i s&uuml;r&uuml;s&uuml; gibidir sa&ccedil;ın. &rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Sa&ccedil;ların &Ouml;rt&uuml;nmesinin Farz Oluşu</p>\n\n<p>\n	Tevrat&rsquo;ta Sayılar Seferi&rsquo;nde ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Ve kahin kadını Rabb&rsquo;in &ouml;n&uuml;nde durduracak; ve kadının başını a&ccedil;acak; ve onun avu&ccedil;larına, anılma ekmek takdimesidir; ve lanet getiren acılık suyu kahinin elinde olacak. &rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Bu ayet Talmud kitabının tefsiri esasınca sa&ccedil;ların &ouml;rt&uuml;nmesinin farz olduğuna delalet etmektedir. Bu konu ileride ayrıntılı olarak a&ccedil;ıklanacaktır.</p>\n\n<h3>\n	Talmut Kitabında &Ouml;rt&uuml;</h3>\n\n<p>\n	Talmut Yahudilerin hayatını d&uuml;zenleyen &ccedil;ok &ouml;nemli bir fıkıh kitabıdır. Will Durant bu kitabın bu dindeki &ouml;nemli yeri hakkında ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;1400 yıl boyunca Talmut kitabı Yahudilerin eğitim ve &ouml;ğretiminde esas alınan bir kitaptı. Her İbranice bilen &ouml;ğrenci 7 yıl boyunca her g&uuml;n yedi saat bu kitabı inceleme deryasına g&ouml;m&uuml;l&uuml;yor ve y&uuml;ksek sesle okuyordu. B&ouml;ylece kulak ve g&ouml;zleriyle ezberliyordu. &rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Yahudi toplumunun bu &ouml;nemli fıkhi kitabında kadının yaratılış şekli ve kadının Adem&rsquo;in kaburga kemiğinden yaratıldığının sebebi hakkında şu a&ccedil;ıklama yer almıştır:</p>\n\n<p>\n	&ldquo;Ben, kadını hafif meşrepli olmasın ve kibirden başını y&uuml;ksekte tutmasın diye Adem&rsquo;in başından yaratmadım. &Ccedil;ok araştırmasın diye de g&ouml;zlerinden yaratmadım. Gizlice kulak vermesin ve laf taşımasın diye de kulağından yaratmadım. Geveze ve konuşkan olmasın diye de ağzından yaratmadım. Haset etmesin diye de kalbinden yaratmadım. Eli boş şeylere uzanmasın diye de elinden yaratmadım. Boş yere gezmesin diye de ayaklarından yaratmadım. Ben kadını Adem&rsquo;in bedeninden s&uuml;rekli &ouml;rt&uuml;l&uuml; ve gizli olan bir par&ccedil;asından yarattım ki her zaman &ouml;rt&uuml;l&uuml; ve iffetli kalsın.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a>&nbsp;</p>\n\n<p>\n	Yukarıdaki s&ouml;zlerden anlaşıldığı &uuml;zere kadının yaratılışında &ouml;rt&uuml; ve hicap temel alınmış ve hayatı boyunca bu ilkeye riayet etmesi &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Will Durant Talmut&rsquo;ta yer alan &ouml;rt&uuml; ile&nbsp; ilgili katı h&uuml;k&uuml;mleri &ldquo;Talmut&rdquo; başlığı altında incelemiştir bunları beş b&ouml;l&uuml;m halinde sunmak istiyoruz:</p>\n\n<p>\n	1- &nbsp;Yabancı erkekler karşısında sa&ccedil;ları &ouml;rtmenin gereği</p>\n\n<p>\n	Eğer kadınlardan biri Yahudi kanunlarını &ccedil;iğnemek istiyorsa, &ouml;rneğin başında hi&ccedil;bir şey olmaksızın insanların arasına &ccedil;ıkıyor veya sokak başlarında insanların gelip ge&ccedil;tiği yerlerde oturup &ouml;rg&uuml; &ouml;r&uuml;yordu veya her sınıftan insanlarla dertleşiyordu veya o kadar y&uuml;ksek sesle konuşuyordu ki evinde konuşsa dahi komşusu duyuyordu. Bu taktirde de erkek hi&ccedil;bir mehir vermeksizin onu boşayabilme hakkına sahipti. &rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	2- &nbsp;Kadının Susması ve her t&uuml;rl&uuml; makyajdan ka&ccedil;ınması&nbsp; gerektiği hususunda</p>\n\n<p>\n	Will Durant&nbsp; bu konuda da ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kadınların fazla konuşmasına &uuml;z&uuml;l&uuml;yor ve ş&ouml;yle diyorlardı: &ldquo;G&ouml;kten dokuz &ouml;l&ccedil;ek s&ouml;z indi de kadınlar dokuzunu erkekler ise sadece birini aldı. &rdquo; Kadınların gizli ilimleri &ouml;ğrenmesini, allık ve s&uuml;rme kullanmasını kınıyorlardı. Erkeğin karısının giyimi i&ccedil;in c&ouml;mert davranması gerektiğine inanıyorlardı. Bundan maksatları kadının yabancılara değil sadece eşine s&uuml;slenmesiydi. &rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	3- Yabancı erkeklere bakmaktan sakınmak</p>\n\n<p>\n	Will Durant bu konuda da ş&ouml;yle diyor: &ldquo;Yahve (Yehova) evli olan bir kadına ş&ouml;yle diyordu: &ldquo;G&ouml;zlerin sadece eşinde olsun ve o sana h&uuml;kmedecektir. &rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	4- Tahrik edici her şeyden sakınmanın gereği</p>\n\n<p>\n	Will Durant bu konuda ise ş&ouml;yle yazmaktadır:</p>\n\n<p>\n	&ldquo;Yahudilerin t&uuml;m hayatının temeli diyanet ve karşılıklı ilişkilere dayandığı i&ccedil;in bu kavmin ilahi alimleri de t&uuml;m kemal ve fesahatini evlilik kurumuna tahsis etmişlerdir. İnsanın cinsel ilişkilerdeki ihtirasını kınamamışlardır. Lakin g&uuml;c&uuml;nden korktukları i&ccedil;in kontrol altına alma hususunda &ccedil;ok &ccedil;aba sarf etmişlerdir. Bu y&uuml;zden bazıları meniyi azaltmak i&ccedil;in ekmeğin bir miktar tuzla birlikte yenilmesini emretmişlerdir. Bazıları ise cinsel vesveselerden kurtulması i&ccedil;in Tevrat&rsquo;ı okumakla birlikte s&uuml;rekli &ccedil;alışılmasını s&ouml;ylemişlerdir. Eğer bu yolla bir sonu&ccedil; alamıyorsa erkek tanınmayan bir yere gitmeli, siyah elbiselere b&uuml;r&uuml;nmeli ve kalbi arzularını yenmelidir. Ama a&ccedil;ık bir şekilde &uuml;mmetinin adını kirletmemelidir. İnsan nefsi ihtirasa boğan her şeyden sakınmalıdır. Fazla konuşmamalı ve yol giderken asla bir kadının, hatta kendi karısının ardından y&uuml;r&uuml;memelidir. Erkeğin yırtıcı aslanın ardı sıra gitmesi, bir kadının ardı sıra gitmesinden daha iyidir. Burada Yahudi alimlerinin tatlı mizah severliği kendilerinden nakledilen hikayelerde de g&ouml;ze &ccedil;arpmaktadır. Yahudi alimlerinden biri olan Roughen, kadın &ccedil;antaları satarken kadınlardan birinin vesvesesine kapıldı. Kadına oradan &ccedil;ıkmak istediğini ve biran &ouml;nce d&ouml;neceğini s&ouml;yledi, ama geri d&ouml;neceğine evin damına gidip kendini aşağıya attı. Yere &ccedil;akılmadan iyilik kahramanı Eliyyahu tarafından havada tutuldu ve Eliyyahu, kendisini kurtarmak amacıyla 150 fersahlık yol y&uuml;r&uuml;mek zorunda bıraktığı i&ccedil;in onu kınadı. <a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>&nbsp;</p>\n\n<p>\n	5- Namahreme bakmaktan sakınmak</p>\n\n<p>\n	Will Durant bu konuda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Yahudi alimlerinden bazısı Hz. İsa&rsquo;nın şu s&ouml;z&uuml;n&uuml; tasdik ediyorlardı: &ldquo;İnsan g&ouml;z yoluyla da zina eder. &rdquo; Bazıları bundan da &ouml;teye giderek kadının k&uuml;&ccedil;&uuml;k bir parmağına bile bakanın kalben g&uuml;nah işlediğini s&ouml;ylemişlerdir. &rdquo; <a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Talmut kitabının &ouml;zetinde &ouml;rt&uuml; ve bunun ile ilgili katı kurallar hakkında ş&ouml;yle yazmaktadır : &ldquo;Kadın &ccedil;irkin davranıyorsa erkek mehir &ouml;demeksizin onu boşama hakkına sahiptir. Aşağıda davranışlarına işaret edilen kadınlarla evlenmek doğru değildir ve bu kadınların mehir hakkı yoktur:</p>\n\n<p>\n	Yahudi dininin kanunlarına riayet etmeyen, &ouml;rneğin başı a&ccedil;ık olarak yabancı erkekler arasına giden, sokak ve pazar yerlerinde &ouml;rg&uuml; &ouml;ren, erkekler ile kırıtarak konuşan, kocasının yanında valideynine s&ouml;ven, kendi evinde komşusunun duyacağı şekilde evlilik ile ilgili şeyler konuşan ve s&ouml;ylediği her şeyi komşular tarafından duyulan kadınlar. . . &rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Yahudilik a&ccedil;ısından &ouml;rt&uuml;n&uuml;n sınırları hakkında İngilizce metninden terc&uuml;me edilen Talmut&rsquo;un şu b&ouml;l&uuml;m&uuml;ne dikkat edin:</p>\n\n<p>\n	&ldquo;Soru: Kadının başı a&ccedil;ık bir şekilde evden &ccedil;ıkması hususunda bir engel yok mudur? Oysa Tevrat ş&ouml;yle demektedir: &ldquo;Ve kahin kadını Rabb&rsquo;in &ouml;n&uuml;nde durduracak, ve kadının başını a&ccedil;acak ve onun avu&ccedil;larına, anılma ekmek takdimesidir; ve lanet getiren acılık suyu kahinin elinde olacak. &rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> Hakeza Rabbani medreselerde İsrail oğullarının kızlarının başlarında &ouml;rt&uuml; olmaksızın dışarı &ccedil;ıkmamaları s&ouml;yleniyordu.</p>\n\n<p>\n	Cevap: Tevrat a&ccedil;ısından kadınların başlarına koydukları &ccedil;i&ccedil;ekten ta&ccedil; bile yeterlidir. Ama Yahudilerin pratik sireti esasınca kadınların başlarına koydukları ve sa&ccedil;larını t&uuml;m&uuml;yle &ouml;rtt&uuml;kleri bu &ccedil;i&ccedil;ekten ta&ccedil; ile evden &ccedil;ıkmaları bile yasaktır. Rabbi Asi, Rabbi Yuhanan&rsquo;dan rivayet ettiğine g&ouml;re kadın başında sa&ccedil;larını &ouml;rten ta&ccedil; olduğu halde evinden &ccedil;ıkacak olursa &ouml;rt&uuml; yasasına aykırı davranmış olmaz. Bu rivayet esasınca Rabbi Zera bu h&uuml;km&uuml;n nereye ait olduğunu s&ouml;z konusu etti. Eğer s&ouml;ylendiği gibi Yahudilik bunu dışarıya &ouml;zg&uuml; kılmışsa evin i&ccedil;inde h&uuml;k&uuml;m nedir? Eğer evin i&ccedil;inde de aynı h&uuml;k&uuml;m ge&ccedil;erliyse siz İbrahim&rsquo;in kızlarından birini eşinin yanında dahi tutamazsınız!<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>&nbsp;Ebaya ve ihtimalen Kehana buna ş&ouml;yle cevap vermişlerdir: &ldquo;Kadın genel değil, &ccedil;ok &ouml;zel bir yoldan dahi başkasının evine girdiği takdirde &ouml;rt&uuml;ye riayet etmek zorundadır. <a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h3>\n	Yahudi Kadınlarının Pratik Tutumu</h3>\n\n<p>\n	Her ne kadar zamanla bir dinin adap ve farklı alandaki etkileri şartlar ve &ccedil;eşitli nedenlerden dolayı değişiklik ge&ccedil;irse ya da uygulama a&ccedil;ısından farklılıklar ortaya &ccedil;ıksa da o dine mensup olanların tutumu bir amelin o dindeki yasallığının en a&ccedil;ık delilidir.</p>\n\n<p>\n	Dolayısıyla Yahudi kadınları arasında &ouml;rt&uuml;n&uuml;n yaygın olduğu ger&ccedil;eğini hi&ccedil; kimse inkar edemez. Hatta Yahudi kavmindeki kadınlar arasında &ouml;rt&uuml;nme konusu tarih&ccedil;iler ve bilginler arasında da o kadar yaygındır ki Yahudiler ile ilişkide bulunan kavimler arasındaki &ouml;rt&uuml;y&uuml; de Yahudi kavminin bir yansıması ve etkilenmesi olarak kabul etmişlerdir.</p>\n\n<p>\n	Tarih&ccedil;iler sadece Yahudi kadınları arasında yaygın bir adet olan &ouml;rt&uuml;nmeyi değil, bu konudaki sayısız katı tutumlarını da a&ccedil;ıklamışlardır. Konuyu inceleyen yazarlardan biri ş&ouml;yle yazmaktadır: &ldquo;Ger&ccedil;i Araplar arasında &ouml;rt&uuml;nme yaygın bir adet değildi, bunu İslam getirdi, ama Arap olmayan milletler arasında &ouml;rt&uuml;nme &ccedil;ok yaygındı. İran&rsquo;da, Yahudiler arasında ve hatta Yahudilerden etkilenen milletler arasında &ouml;rt&uuml;nme konusu yaygındı. Hatta bu kavimlerdeki kadınlar y&uuml;zlerini ve ellerini bile &ouml;rt&uuml;yorlardı. Hatta bazı milletlerde kadının &ouml;rt&uuml;nmesinden &ccedil;ok, kadının gizletilmesi konusu tartışılıyordu. Bu d&uuml;ş&uuml;nce &ccedil;ok katı bir kural haline getirilmişti. <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	&Ccedil;ıplaklığı, kadınların s&uuml;slenmesini ve makyajını b&uuml;y&uuml;k bir &ccedil;ekicilik ile nakleden ve bunun doğal bir olay olduğunu g&ouml;stermeye &ccedil;alışan Will Durant bu konuda ş&ouml;yle diyor: &ldquo;Orta &ccedil;ağ boyunca Yahudiler eşlerini g&uuml;zel elbiseler ile s&uuml;sl&uuml;yorlardı. Ama başı a&ccedil;ık bir şekilde erkekler arasına gitmesine izin vermiyorlardı. Başını a&ccedil;an kadınların boşanması gerektiğini s&ouml;yl&uuml;yorlardı. Yahudi birisinin karşısında sa&ccedil;ları a&ccedil;ık oturan bir kadının yanında asla Allah&rsquo;ın dergahına dua etmemesi gerektiğini ifade ediyorlardı. &rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a>&nbsp;</p>\n\n<p>\n	Will Durant Yahudi erkeklerinin ahlaki ve k&uuml;lt&uuml;rel durumu hakkında da ş&ouml;yle s&ouml;ylemektedir: &ldquo;Birden fazla evlenme olduğu halde Yahudiler bu konuda hata etmemeye &ccedil;alışıyorlardı. Kadınları &ouml;rt&uuml;l&uuml; bakireler, &ccedil;alışkan eşler, doğurgan anneler ve emin kadınlardı. &Ccedil;ok &ccedil;abuk evlendikleri i&ccedil;in de k&ouml;t&uuml;l&uuml;ğe &ccedil;ok az bulaşıyorlardı. &rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h3>\n	Yahudi Kadınlarının Tutumunda &Ouml;rt&uuml;n&uuml;n Niteliği</h3>\n\n<p>\n	Talmut kitabında da g&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi sadece kadının başının &ouml;rt&uuml;lmesi emredilmiş, ama nasıl &ouml;rt&uuml;lmesi gerektiği hususunda bilgi verilmemiştir. Bu y&uuml;zden sadece başın &ouml;rt&uuml;lmesi veya bir ta&ccedil; ile kapatılması yeterli g&ouml;r&uuml;lm&uuml;şt&uuml;r. Ama Yahudilerin pratik sireti bunu beğenmemiş, kadınların hatta evinden dışarı &ccedil;ıkmadan &nbsp;&ouml;zel bir ge&ccedil;itle başka eve gidebildiği durumda dahi başını &ccedil;arşaf veya benzeri bir &ouml;rt&uuml;yle &ouml;rtmesi gerektiğini vurgulamaktadır.</p>\n\n<p>\n	Will Durant Yahudi kadınlarının pratik tutumunu başka bir boyutunu ise ş&ouml;yle belirtmektedir: &ldquo;Eski Yahudi tapınağında kadınlar i&ccedil;in &uuml;st katta veya erkeklerin arkasında bir yer ayrılmıştı. Kadınların g&uuml;zelliği hakkında s&ouml;ylenen şiirleri Talmut her ne kadar caiz bilse de Yahudi toplumu k&ouml;t&uuml; g&ouml;r&uuml;yorlardı. Kadınla erkek arasında g&ouml;r&uuml;şme sadece yazışmalarla oluyordu. Kadınlar a&ccedil;ık&ccedil;a konuşamıyor, hatta kadın eşiyle bile halkın g&ouml;zleri &ouml;n&uuml;nde sohbet edemiyordu. Dans sadece kadın kadına veya erkek erkeğe olduğu taktirde caizdi. Kızları okula g&ouml;ndermiyorlar, az bir ilim &ouml;ğrenmeyi bile tehlikeli sayıyorlardı. Buna rağmen kadınlar i&ccedil;in &ouml;zel eğitim yerleri de vardı. Yahudi tarihinde bir &ccedil;ok kadın Hz. Musa&rsquo;nın kanunları hakkında halka hitap etmiş, ama bazı hususlarda perde arkasından konuşmak zorunda kalmıştır. &rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Bazı yazarlar Şuayb&rsquo;ın kızlarının Hz. Musa&rsquo;ya babalarının yanına g&ouml;t&uuml;rmek i&ccedil;in kılavuzluk ettiklerinde Hz. Musa&rsquo;nın onlardan arkadan gelmelerini istemesini ve Hz. İbrahim&rsquo;in eşini yabancılardan gizlemek i&ccedil;in sandığa koymasını, Hz. Musa&rsquo;nın dininde de &ouml;rt&uuml;n&uuml;n farz olduğuna delil saymışlar ve Yahudi kadınlarının &ouml;rt&uuml;nmesinin de buna dayandığını s&ouml;ylemişlerdir. &rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Hicaz alimlerinden olan Şeyh Bicani&rsquo;nin kendi kitabında naklettiği şu rivayet de Yahudilerin pratik hayatının bir boyutunu g&ouml;zler &ouml;n&uuml;ne sermektedir: &ldquo;Bir g&uuml;n Aişe kadınlardan uygunsuz hareketler g&ouml;r&uuml;nce ş&ouml;yle dedi: Eğer Peygamber (s.a.a) bug&uuml;n bizim kadınlardan g&ouml;rd&uuml;klerimizi g&ouml;rseydi ş&uuml;phesiz onların camiye gitmelerini yasaklardı. &nbsp;Nitekim İsrail oğulları da kadınlarına b&ouml;yle yapmışlardır. &rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - a.g.e, c.1 s. 595</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Abdurresul Abdulhasan el-Gaffar, <em>el-Meret&rsquo;ul Muasıra,</em> 3. baskı s. 40</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Tekvin Seferi , 24. bab, 64 ve 65. ayetler. İran Yahudilerinin dini &ouml;nderi Haham Orwell Davudi, Yahudi şeriatında &ouml;rt&uuml;n&uuml;n farz oluşunun delilinin bu ayetler olduğunu ifade etmektedir.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Tevrat, Tesniye Seferi, 22. bab, 5. ayet</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - Tevrat, İşaya Nebi Kitabı 3. bab 16-26. ayetler</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - Tevrat, Nebi S&uuml;leyman&rsquo;ın Meselleri&nbsp; kitabı, 6. bab, 20-26. ayetler.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - Tevrat, Nebi S&uuml;leyman Meselleri kitabı 7. bab, 1-9. ayetler.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - Tevrat, Ruk Kitabı, 2. bab, 8-9.&nbsp; ayetler.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - A.g.e. 3. bab, 15. ayet</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Tevrat, Tekvin Seferi, 38. bab, 14-15. ayetler</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Tevrat, Nebi İşaya Kitabı, 47. bab, 1-3. ayetler</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Tevrat, S&uuml;leyman&rsquo;ın Neşideler Neşidesi Kitabı, 4. bab, 1. ayet</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Tevrat, Sayılar Seferi, 5. bab, 18. ayet</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Will Durant, <em>Medeniyet Tarihi,</em> c. 12, s. 34</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Dr. Rab Emakuhen, Talmut&rsquo;tan se&ccedil;meler, Emir Feridun Gorgani&rsquo;nin terc&uuml;mesi, s. 178</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Will Durant, <em>Medeniyet Tarihi,</em> c. 12, s. 30</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - a.g.e., s. 31</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - a.g.e., c. 1, s. 492</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - a.g.e., c. 12, s. 28</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - a.g.e., s. 30</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Rab Emakuhen, <em>Goncine-i ez Talmud,</em> s. 186, Nişnakturut, 6-7</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Tevrat, sayılar seferi, 15. bab, 18. ayet</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Zira bu durumda kadınlar evde &ouml;rt&uuml;ye riayet edemedikleri i&ccedil;in eşlerinden ayrılacaklardır.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - İngilizce <em>Talmut,</em> Ketubut, s. 72, A ve B</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Ebu&rsquo;l-Kasım İştihardi, <em>Hicab der İslam</em>, s. 50</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Will Durant, <em>Medeniyet Tarihi</em>, c. 12, s. 42</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - a.g.e., s. 63</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Will Durant, <em>Medeniyet Tarihi</em>, c. 12, s. 66</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - <em>Hikmet&rsquo;ul Hicab ve edillet-u Vucub&rsquo;in Nikab,</em> s. 252</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Şeyh Muhammed bin Salim Bicani, <em>el-Mer&rsquo;e</em>, Mektebe&rsquo;us Sekafe, Medine-i M&uuml;nevvere s. 35</p>\n	</div>\n</div>','Yahudilikte Örtünme','','publish','closed','open','','yahudilikte-ortunme','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3261',0,'post','',0),(3262,1,'2020-05-08 13:19:05','2020-05-08 10:19:05','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Ehl-i S&uuml;nnet kaynaklarında on iki imam, halife ve emirden s&ouml;z eden bir &ccedil;ok hadis yer almaktadır. Bu hadislerin anlamını incelemeden &ouml;nce bizzat hadislerin lafızlarını nakletmek istiyoruz:</p>\n\n<p>\n	1- Buhari, Cabir bin Semere&rsquo;den ş&ouml;yle rivayet etmektedir: &ldquo;Resulullah (s.a.a)&rsquo;ın ş&ouml;yle buyurduğunu duydum: &ldquo;Emirler on iki kişidir.&rdquo; Sonra bir kelime dedi, ama ben duymadım. Babam ş&ouml;yle dedi: &ldquo;Ş&uuml;phesiz Resulullah orada ş&ouml;yle buyurdu: &ldquo;Hepsi de Kureyş&rsquo;tendir.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	2- M&uuml;slim&rsquo;in rivayetlerinde de şu ibareler yer almıştır:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz ki bu iş on iki halife gelip ge&ccedil;meden sona ermez.&rdquo;</p>\n\n<p>\n	&ldquo;İnsanların işi, velileri on iki kişiye tamamlanıncaya kadar b&ouml;ylece devam eder.&rdquo;</p>\n\n<p>\n	&ldquo;Halife on ikiye tamamlanıncaya kadar İslam g&uuml;&ccedil;l&uuml; kalır.&rdquo;</p>\n\n<p>\n	&ldquo;Halife on ikiye tamamlanıncaya kadar da bu din g&uuml;&ccedil;l&uuml; ve y&uuml;ce kalır.&rdquo;</p>\n\n<p>\n	&ldquo;Kıyamet kopana veya &uuml;zerinize on iki halife gelene dek de bu din ayakta kalacaktır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Ahmed b. Hanbel&rsquo;in otuz d&ouml;rt yolla Cabir b. Semure&rsquo;den naklettiği rivayette ise şu tabir yer almıştır:</p>\n\n<p>\n	&ldquo;Bu &uuml;mmetin on iki halifesi olacaktır.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>&nbsp;</p>\n\n<p>\n	4- Hakim&rsquo;in <em>M&uuml;stedrek</em>&rsquo;deki ibaresi ise ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Bu &uuml;mmetin işleri on iki halife gelinceye kadar iyilik ile ge&ccedil;ecektir.&rdquo;</p>\n\n<p>\n	&ldquo;Bu &uuml;mmetin işleri... s&uuml;rekli &uuml;st&uuml;n olacaktır.&rdquo; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Zikredilen b&uuml;t&uuml;n hadislerde de &ldquo;Hepsi Kureyş&rsquo;tendir&rdquo; ibaresi rivayetin sonunda yer almıştır.&nbsp;</p>\n\n<p>\n	6- Ahmed, Mesruk&rsquo;tan ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&ldquo;İbn-i Mes&rsquo;ud&rsquo;un yanında oturmuştum ve o bizlere Kur&rsquo;an okuyordu. Bu arada dinleyenlerden biri kendisine şu soruyu y&ouml;neltti: &ldquo;Ey Abdurrahman, acaba Allah&rsquo;ın resul&uuml;ne bu &uuml;mmete ka&ccedil; halifenin h&uuml;k&uuml;m edeceğini hi&ccedil; sordun mu?&rdquo;</p>\n\n<p>\n	Abdullah b. Mes&rsquo;ud ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&ldquo;Irak&rsquo;a geldiğim g&uuml;nden beri hi&ccedil; kimse bana bu soruyu sormadı.&rdquo; Daha sonra ş&ouml;yle dedi: &ldquo;Evet bu soruyu Allah&rsquo;ın Resul&uuml;ne sordum ve o ş&ouml;yle cevap verdi. İsrail oğullarının &ouml;nderleri sayısınca on iki kişi bu &uuml;mmete h&uuml;k&uuml;m edecektir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu hadislerde imamların ve &ouml;nderlerin nişaneleri, sıfatları ve sayıları a&ccedil;ık&ccedil;a belirtilmiştir. Ama hi&ccedil;birinde isimleri beyan edilmemiştir. Ancak İslam&rsquo;ın onlar vasıtasıyla g&uuml;&ccedil;leneceği, ayakta duracağı, iyilik bulacağı ve hepsinin Kureyş&rsquo;ten olacağı ve sayılarının da on iki olacağı belirtilmiştir ve bu g&ouml;r&uuml;ş sadece İmamiye Şiasının inandığı on iki imama uymaktadır.</p>\n\n<p>\n	&Ouml;zellikle <em>Sekaleyn</em>, <em>Sefine</em>, <em>Eman</em> ve on iki imamın isminin de zikredildiği diğer bazı hadisler bizlere Peygamber&rsquo;in maksadını anlamak ve s&ouml;z&uuml;n&uuml;n mıstaklarını algılamak hususunda b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de yardımcı olmaktadır. Bu konuda &Uuml;stat Muhammed Taki Hekimi&rsquo;nin g&uuml;zel bir a&ccedil;ıklaması vardır. &Uuml;stat ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Bu rivayetlerden başlıca şunları anlamaktayız:</p>\n\n<p>\n	1- Emir ve halifeler sadece 12 kişidir, fazla değildir.</p>\n\n<p>\n	2- Bu emirler nasla ile tayin edilmektedir. Zira bunların İsrail oğullarının &ouml;nderlerine benzetilmesi de bunu gerektirmektedir. &ldquo;And olsun ki Allah İsrail oğullarından s&ouml;z almıştı (kefil olarak) i&ccedil;lerinden on iki tane de başkan g&ouml;ndermişti.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a>&nbsp;Ayetinin a&ccedil;ık&ccedil;a ifade ettiği gibi.</p>\n\n<p>\n	3- Bu hadisler İslam baki kaldığı m&uuml;ddet&ccedil;e kıyamete kadar on iki halifenin de baki kalacağını ortaya koymaktadır.</p>\n\n<p>\n	Bu bilgiler ışığında s&ouml;z konusu hadisler, İmamların sayısı ve şahsiyetleri hususunda sadece İmamiye Şiasının temel inan&ccedil;larıyla uyum i&ccedil;indedir.</p>\n\n<p>\n	Elbette b&uuml;t&uuml;n bunlar, imam ve halifeden maksadın, insanların manevi, fikri, toplumsal vb. alanlardaki geniş anlamda &ouml;nderliğini &uuml;stlenen ger&ccedil;ekten bu makama layık bir imam ve halife olduğu takdirde ge&ccedil;erlidir. Ama imamet sadece bir devlet adamı haddine d&uuml;ş&uuml;r&uuml;l&uuml;rse ve imamın fonksiyonunun sadece hakimiyeti eline ge&ccedil;irmesi olarak algılanırsa bu hadisteki ifade edilen ger&ccedil;eği anlamak m&uuml;mk&uuml;n olmaz.</p>\n\n<p>\n	Zira şer&rsquo;i olan bir halife ister zahirde bir hakimiyet kursun veya kurmasın h&uuml;k&uuml;m ve idarecilik hakkını ve halkı hakka doğru kılavuzluk etmek i&ccedil;in gerekli olan vehbi ilimleri Allah&rsquo;tan alır. Bu ise zahiri sulta ve hakimiyetin başkalarının elinde olmasıyla da asla &ccedil;elişmemektedir. Ayrıca eğer hadisleri bu şekilde yorumlamazsak Kureyş&rsquo;ten olan zahiri sultayı eline ge&ccedil;irmiş halifelerin &ccedil;okluğu da asla a&ccedil;ıklanamaz. &Ccedil;&uuml;nk&uuml; Kureyş sultanları bu sayının birka&ccedil; katını bulmuştur. İlgin&ccedil; olan bir husus da şu ki bu rivayetler daha Şia imamlarının on ikiye tamamlanmadığı bir d&ouml;nemde Ehl-i S&uuml;nnet&rsquo;in rivayet kaynaklarında yer almıştır. Dolayısıyla da bu hadislerin bazıları tarafından nesnel bir olayı yorumlamak i&ccedil;in uydurulduğunu s&ouml;ylemek de m&uuml;mk&uuml;n değildir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- - Buhari- <em>Kitab&rsquo;ul-Ahkam-</em> Bab&rsquo;ul-İstihlaf 1/109</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- - M&uuml;slim 6/23</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- - <em>M&uuml;sned-i Ahmed b. Hanbel,</em> 5/86-108</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- - <em>M&uuml;stedrek&rsquo;us-Sahiheyn</em> 3/317</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- - <em>M&uuml;sned-i Ahmed</em> 1/398-406</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- - Maide/12</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>el-Usul&rsquo;ul-Amme lil Fikh&rsquo;il-Mukarin</em>/178-180</p>\n	</div>\n</div>','Ehl-i Sünnet Kitaplarında On İki Halife Hadisleri ve On İki İmam İnancı','','publish','closed','open','','ehl-i-sunnet-kitaplarinda-on-iki-halife-hadisleri-ve-on-iki-imam-inanci','','','2020-05-08 13:19:05','2020-05-08 10:19:05','',0,'http://islamex.com/?p=3262',0,'post','',0),(3263,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Ehl-i S&uuml;nnet hadis şarihleri ve alimlerinin b&uuml;y&uuml;k bir şaşkınlığa d&uuml;şt&uuml;ğ&uuml; ve dengesiz g&ouml;r&uuml;şler beyan ettiği hususlardan biri &ldquo;on iki halife&rdquo; ile ilgili hadislerdir. Bir grubu hilafet ve halifelerin zahirine bakarak halifelerin sayısının bu hadislerde zikredilen sayıdan &ccedil;ok olduğunu g&ouml;rm&uuml;ş, dolayısıyla da bu hadisi şerhetmekten ka&ccedil;ınmış ve bu hadislerlerle ilgili soruları cevapsız bırakmışlardır. &Ouml;rneğin İbn-i Arabi, S&uuml;nen-i Tirmizinin şerhinde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz on iki emiri ş&ouml;yle saydık: Ebu Bekir, &Ouml;mer, Osman, Ali, Hasan, Muaviye, Yezid, Muaviye bin Yezid, Mervan, Abdulmelik bin Mervan, Velid, S&uuml;leyman, &Ouml;mer bin Abdulaziz, Yezid bin Abdulmelik, Mervan bin Muhammed ve Seffah...&rdquo; İbn-i Arabi kendi zamanında yaşayan Abbasilerin 27. halifesine kadar&nbsp; sayayarak ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Eğer on iki kişi sayacak olursak sayı a&ccedil;ısından S&uuml;leyman&rsquo;a kadar varır ve eğer mana a&ccedil;ısından sayacak olursak sadece beş kişiyi se&ccedil;ebiliriz; yani d&ouml;rt halife ile &Ouml;mer bin Abdulaziz&rsquo;i. Doğrusu ben bu hadis i&ccedil;in bir anlam bulamıyorum. &rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Diğerleri ise halifelerin sayısının &ccedil;okluğu hususunda bir takım tutarsız yorumlar yapmışlardır. Kadı Ayyaz, h&uuml;kmeden halifelerin sayısının on ikiden fazla olduğu hususunda ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Bu itiraz yersizdir. Zira Peygamber sadece on iki kişinin h&uuml;kmedeceğini beyan etmemiştir. Dolayısıyla sayılarının on ikiden fazla olmasının bir sakıncası yoktur.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>&nbsp;</p>\n\n<p>\n	Bizzat Kadı Ayaz&rsquo;ın kendisi de, on iki kişiyi belirleme hususunda şu yorumu getirmektedir:</p>\n\n<p>\n	&ldquo;&Uuml;mmetin ittifakla kabul ettiği halifeler şunlardır: &ouml;nce &uuml;&ccedil; halife, ardından Sıffın&rsquo;de hakemlere başvurma olayı ger&ccedil;ekleşene kadar Ali ve onun ardından Muaviye halife oldu ve İmam Hasan ile barış yaptığında da halk Muaviye&rsquo;nin etrafında toplandı. Daha sonra da halk Yezid&rsquo;in etrafında toplandı ve İmam H&uuml;seyin başa ge&ccedil;emeden &ouml;ld&uuml;r&uuml;ld&uuml;. Yezid &ouml;l&uuml;nce de insanlar dağıldı. İbn-i Z&uuml;beyr&rsquo;in &ouml;ld&uuml;r&uuml;lmesinin ardından Abdulmelik bin Mervan&rsquo;ın etrafında toplanıldı. Daha sonra da insanlar onun, Velid, S&uuml;leyman, Yezid ve Huşam adındaki d&ouml;rt oğlunun etrafına toplandılar. Bu arada &Ouml;mer b. Abdulaziz bir s&uuml;re hakimiyeti ele ge&ccedil;irdi.</p>\n\n<p>\n	Huşam&rsquo;dan sonra insanların etrafında toplandığı Velid b. Yezid b. Abdulmelik on ikinci halifedir. O da tam d&ouml;rt yıl h&uuml;kmetmiştir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>&nbsp;</p>\n\n<p>\n	Celaluddin Suyuti ise başka bir yorumda bulunarak:</p>\n\n<p>\n	&ldquo;On iki imamdan maksat İslam yaşadığı m&uuml;ddet&ccedil;e, yani kıyamete kadar gelip hak ile amel edecek olanlardır. Bunların birbiri ardınca gelmesinin zarureti yoktur&rdquo; demekte ve s&ouml;zlerine şunları eklemektedir:</p>\n\n<p>\n	&ldquo;Bu on iki kişiden sekiz kişisi şunlardır: &ldquo;D&ouml;rt halife, Hasan, Muaviye, İbn-i Z&uuml;beyr ve &Ouml;mer b. Abdulaziz...&rdquo; Abbasi halifesi Mehdi&rsquo;de bunlardan biri olabilir. Zira o da&nbsp; Abbasiler arasında Emevilerin arasında yer alan &Ouml;mer b. Abdulaziz gibidir. Adaleti sebebiyle Abbasi halifesi Tahir de bunlardan biri olabilir. Ayrıca iki kişinin de bunlardan olması muhtemeldir ki bu iki kişiden biri Ehl-i Beyt&rsquo;in Mehdi&rsquo;sidir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet alimlerinden İbn-i Cevzi ise bu hadisle ilgili başka bir yorumda bulunarak ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) bu hadisinde kendisinden ve ashabından sonraki duruma işaret etmektedir. &Ccedil;&uuml;nk&uuml; sahabenin h&uuml;km&uuml; kendi h&uuml;km&uuml;yle ilgilidir. Dolayısıyla Peygamber (s.a.a) sahabe d&ouml;neminden sonraki h&uuml;k&uuml;metlerin durumunu haber vermektedir. G&uuml;ya o, &Uuml;meyye oğullarının halifelerine işaret etmiştir. &ldquo;Din sabit kalır&rdquo; ifadesi ise h&uuml;k&uuml;metin&nbsp; on iki imama kadar ayrı şekilde devam edeceği anlamındadır. Daha sonra daha zor bir d&ouml;neme ulaşacaklardır. Beni &Uuml;meyye oğullarının ilki Yezid b. Muaviye, sonuncusu ise Mervan&rsquo;dır. Sayıları ise on &uuml;&ccedil; kişidir. Osman, Muaviye ve İbn-i Z&uuml;beyr sahabeye dahil oldukları i&ccedil;in, onlardan s&ouml;z etmemiştir. Sahabi olduğu ihtilaflı olduğu veya halkın Abdullah bin Z&uuml;beyr&rsquo;in etrafında toplanmasının ardından yenik d&uuml;şt&uuml;ğ&uuml; i&ccedil;in Mervan bin Hakem&rsquo;i saymayacak olursak on iki sayısını da bulmuş oluruz. Hilafet &Uuml;meyye oğullarından ayrılınca, ve Abbasiler gelip durum tamamen değişinceye kadar b&uuml;y&uuml;k fitneler koptu ve bir &ccedil;ok savaşlar &ccedil;ıktı.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Şimdi de yakın ge&ccedil;mişte, Arabistan&rsquo;ın fetva dairesinin başkanı Abdulaziz bin Baz&rsquo;ın bu hadisle ilgili şu ilgin&ccedil; g&ouml;r&uuml;ş&uuml;ne bir bakalım:</p>\n\n<p>\n	&ldquo;Bu &uuml;mmetin işi ayakta durur...&rdquo; hadisinden de anlaşıldığı &uuml;zere bu on iki imam zamanında din ayakta kalacak ve hak aşikar olacaktır. Bu ise &Uuml;meyye oğullarının &ccedil;&ouml;k&uuml;ş&uuml;nden &ouml;nceki d&ouml;neme aittir. Bu d&ouml;nemin sonunda ihtilaf ve fitne &ccedil;ıkmış ve toplum dağılıp par&ccedil;alanmıştır. Bazı ilim ehlinin de dediği gibi bu konuda doğru olan inan&ccedil; şudur ki Peygamber (s.a.a)&rsquo;in&nbsp; hadisinde yer alan on iki imamdan maksat&nbsp; şunlardır: &ldquo;D&ouml;rt halife, Muaviye, Oğlu Yezid, Abdulmelik bin Mervan, D&ouml;rt oğlu ve &Ouml;mer bin Abdulaziz&rsquo; dir ki toplam on iki halife olmaktadır. Bunların zamanında din ayakta idi, İslam her yere yayılmış, hak aşikar olmuş ve cihat berkarar idi.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Evet bunlar Ehl-i S&uuml;nnet şarihlerinin ilgin&ccedil; tefsir ve yorumlarıydı. Hepsinden de ilgin&ccedil; olanı, tarihte b&uuml;y&uuml;k cinayetler ve sayısız fesatlar dosyası bulunan kimselerin dinin salah, y&uuml;celiş ve izzet sebebi sayılmış olmalarıdır. &Ouml;rneğin bunlardan biri olan Yezid i&ccedil;kici k&ouml;peklerle oynayan, namaz kılmayan, Kabe-i M&uuml;şerrefe&rsquo;yi mancınıkla taşlayan, Peygamberin Medine&rsquo;sine saldıran, Resulullah&rsquo;ın torununu Kerbela&rsquo;da şehit eden biriydi. Bunlardan bir diğeri olan Abdulmelik&rsquo;in en k&uuml;&ccedil;&uuml;k k&ouml;t&uuml;l&uuml;ğ&uuml; ise, Haccac gibi birisini Irak halkına musallat etmesi ve sayısız sahabe ve Tabiileri katletmesiydi. Hakeza bunlardan biri sayılan Velid bin Yezid ise, Allah&rsquo;ın h&uuml;k&uuml;mlerini &ccedil;iğnemiş, Kabe&rsquo;nin &uuml;st&uuml;nde şarap i&ccedil;meye kalkışmış, Kur&rsquo;an&rsquo;ı oklamış ve bu yaptığıyla &ouml;v&uuml;nerek şiir okumuştur. Acaba bu kimseler mi İslam&rsquo;ı aziz, y&uuml;ce ve berkarar kılmıştır? Emevi kalıntısı olan bu d&uuml;ş&uuml;ncelerin ilim, fıkıh ve dirayetin yerine ge&ccedil;mesi ne kadar da &uuml;z&uuml;c&uuml; bir olaydır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Şerh-u S&uuml;neni Tirmizi,</em> 2/68-69</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Şerh-u M&uuml;slim-i Nevevi.</em></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Feth&rsquo;ul Bari,</em> 13/171</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Tarih&rsquo;ul-Hulefa</em>/12</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Feth&rsquo;ul Bari</em>, 13/182</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Mecellet&rsquo;ul Camiat&rsquo;ul İslamiyye,</em> 3.sayı, 1969</p>\n	</div>\n</div>','“On iki Emir / Halife” Hadisi Hakkında Bazı Ehl-i Sünnet Alimlerinin Yorumları','','publish','closed','open','','on-iki-emir-halife-hadisi-hakkinda-bazi-ehl-i-sunnet-alimlerinin-yorumlari','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3263',0,'post','',0),(3264,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Sahabe&rsquo;nin adaleti bahsine başlarken &ouml;nce sahabenin kim olduğunu ve sahabeyi teşhis etmekteki &ouml;l&ccedil;&uuml;n&uuml;n ne olduğunu bilmek gerekir. Bu konuda ileri s&uuml;r&uuml;len birbirinden farklı g&ouml;r&uuml;şlerde, savunulacak bir mantığa dayanmaktan &ccedil;ok, g&ouml;r&uuml;ş sahibinin &ouml;zel bir d&uuml;ş&uuml;nce atmosferinden etkilenmesi, şahsi zevk ve tercihleri g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Tabiinden olan Said b. Musayyib sahabenin bir veya iki yıl Peygamber ile birlikte bulunan bir veya iki savaşta onunla birlikte savaşan kimse olduğunu s&ouml;ylemektedir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Eşaire fırkasının m&uuml;tekellimlerinden olan Bakelani ise ş&ouml;yle diyor: &ldquo;&Uuml;mmet arasında yerleşen &ouml;rfe g&ouml;re sahabi, Peygamber uzun s&uuml;re beraber olan kimsedir. Sadece birka&ccedil; saat Peygamberle kalan, Peygamber ile birlikte birka&ccedil; adım yol y&uuml;r&uuml;yen ve hadis işiten kimse sahabi değildir.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Başkaları ise bu sınırları daha da genişletmiş ve sahabinin tanımında daha kolay bir &ouml;l&ccedil;&uuml; zikretmişlerdir.</p>\n\n<p>\n	1- Ahmed b. Hanbel bu konuda şuna inanmaktadır: &ldquo;Resul-i Ekrem (s.a.a)&rsquo;in sahabesi, Peygamber&rsquo;i bir ay veya bir g&uuml;n veya hatta bir saat g&ouml;ren kimselerdir. <a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Sahih&rsquo;in sahibi Buhari ise şuna inanmaktadır: &ldquo;Peygamber ile birlikte oturan veya onu g&ouml;ren kimseler, sahabe z&uuml;mresinden sayılmaktadır.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Vakidi ise ş&ouml;yle diyor: &ldquo;İlim ehline g&ouml;re buluğ &ccedil;ağında, g&uuml;n&uuml;n belli bir saatinde de olsa Peygamber-i Ekrem (s.a.a.) g&ouml;ren, M&uuml;sl&uuml;man olan, bu dini kavrayan ve beğenen kimseler Peygamber&rsquo;in ashabındandır.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	İbn-i Hacer Askalani ise şuna inanmaktadır: &ldquo;Sahabi iman &uuml;zere Peygamber&rsquo;i g&ouml;ren M&uuml;sl&uuml;man olarak d&uuml;nyadan ayrılan kimsedir. Peygamber ile birlikteliği az olsun veya &ccedil;ok, Peygamber&rsquo;den rivayet etsin veya etmesin, Peygamber ile birlikte savaşa gitsin veya gitmesin hi&ccedil; fark etmez. Onu bir an g&ouml;ren ve onunla s&uuml;rekli beraber olmayan veya hatta k&ouml;rl&uuml;k gibi sebeplerden dolayı, onu g&ouml;rmeyen kimse de sahabidir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu arada Rağib-i İsfahani ise, şuna inanmaktadır: &ldquo;Sahabi Peygamber ile uzun s&uuml;re birlikte bulunan kimsedir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>&nbsp;Rağıb-i İsfahani&rsquo;ye g&ouml;re birliktelik ve arkadaşlık uzun bir s&uuml;re yanında durmayı gerektirmektedir.</p>\n\n<p>\n	Bize g&ouml;re de, Rağib-i İsfahani&rsquo;nin g&ouml;r&uuml;ş&uuml; kabul edilebilir bir g&ouml;r&uuml;şt&uuml;r. Elbette şunu da hatırlatmak gerekir ki sahabi ve sahabe s&ouml;zc&uuml;kleri hakkındaki bu tartışmalar bu kelimenin Salat, zekat, hac vb. terimler gibi dini bir terim olduğu anlamına gelmez. Bu terim Arap&ccedil;a&rsquo;da kullanılan normal s&ouml;zc&uuml;klerden biridir. Peygamber (s.a.a.)&rsquo;den sonra, Ehl-i S&uuml;nnetteki sahabenin adil olduğuna dair bazı fikirlerden dolayı, bu kelimenin bir terim olarak &uuml;zerinde durulmuş ve anlamı tartışma konusu yapılmıştır.</p>\n\n<p>\n	Ehl-i S&uuml;nnet alimleri, kitapları ve kaynaklarına g&ouml;re, b&uuml;t&uuml;n sahabeler adildir.</p>\n\n<p>\n	İbn-i Abdulbirr ş&ouml;yle diyor: &ldquo;B&uuml;t&uuml;n ashabın adaleti sabittir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	İbn-i Esir-i Cezeri ise ş&ouml;yle diyor: &ldquo;B&uuml;t&uuml;n ashap adil idi ve bunları adaletten d&uuml;ş&uuml;rmek m&uuml;mk&uuml;n değildir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a>&nbsp;</p>\n\n<p>\n	Askalani ise ş&ouml;yle s&ouml;ylemektedir: &ldquo;B&uuml;t&uuml;n Ehl-i S&uuml;nnet sahabenin adil olduğu hususunda aynı g&ouml;r&uuml;şe sahiptirler. Bu g&ouml;r&uuml;şe sadece az sayıda bid&rsquo;at ehli muhalefet etmiştir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a>&nbsp;</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml; inceleme hususunda şu birka&ccedil; n&uuml;kteyi de g&ouml;z &ouml;n&uuml;nde bulundurmanın faydası vardır.</p>\n\n<p>\n	Birinci olarak, sahabenin adaleti veya adaletsizliği hususunda tartışmaktan maksadımız İslam&rsquo;ın &ouml;nc&uuml;leri olan şahsiyetleri k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;rmek; kitap, s&uuml;nnet ve siret şahitlerini iptal etmek değildir. Bizim asıl hedefimiz salihleri zalimlerden ve iyileri k&ouml;t&uuml;lerden ayırt etmektir. B&ouml;ylece, din &ouml;ğretilerini ve s&uuml;nnet yollarını g&ouml;r&uuml;şlerine dayanarak istifade edeceğimiz sahabilerin hangi sahabiler olması gerektiği belli olur ve hangisinin bu hususta salahiyetli olduğu a&ccedil;ık&ccedil;a ortaya &ccedil;ıkar. <a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	İkinci olarak şu noktaya dıkkat etmek gerekir ki, b&uuml;t&uuml;n ashabı adil bilme g&ouml;r&uuml;ş&uuml;n&uuml;n M&uuml;sl&uuml;manlar arasında yaygınlaşmasına zemin hazırlayan nedenlerin biri de onların, İslam hareketinin &ouml;nc&uuml;leri ve ilk tabakası sayılan kimselere karşı duyduğu dini duygularından kaynaklanmaktadır. &Ccedil;ok g&uuml;&ccedil;l&uuml; olan bu duygular &ccedil;oğu zaman bu konunun ger&ccedil;ek&ccedil;i bir yaklaşımla, deliller ışığında değerlendirilmesine engel olmaktadır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak ashap yaş ve Peygamber&rsquo;in varlığını anlama &ouml;l&ccedil;&uuml;s&uuml; a&ccedil;ısından olduk&ccedil;a farklı idiler. Pedagojik ilkeler a&ccedil;ısından da onların r&uuml;şt, bilin&ccedil; ve hidayetlerinin birbirinden farklı olması gerekir. Dolayısıyla adalet ve g&uuml;venirlik a&ccedil;ısından da farklı mertebelere sahip olmuşlardır. Bu y&uuml;zden sadece Peygamber (s.a.a.) ile konuşmak ve birlikteliğin bir simya gibi v&uuml;cut bakırını bir anda altına &ccedil;evirmiş olması beklenemez. &Ccedil;&uuml;nk&uuml; Peygamber (s.a.a.), insanları mucize yoluyla onların ruhlarını etki altına alarak değil; normal metotlardan istifade ederek hidayete ulaşmaları i&ccedil;in &ccedil;alışmıştır. Peygamber bir simya gibi ilk karşılaşmada muhatabının şahsiyetini t&uuml;m&uuml;yle değiştirmemiştir. Yoksa bunca zahmetlere katlanmasına bir gerek kalmaz ve bir mucizeyle herkesin bir anda m&uuml;min olması gerekirdi. İnsanların hidayetinde b&ouml;yle bir şeyin vuku bulmadığı, Kur&rsquo;an-ı Kerim&rsquo;de defalarca vurgulanmıştır ve Peygamber&rsquo;in sadece bir uyarıcı ve mesaj iletici olduğu a&ccedil;ıklanmıştır.&nbsp;</p>\n\n<p>\n	Pedagojik ilkeler esasınca da Peygamberin ashabı arasında y&uuml;ce, orta ve aşağı makamlara sahip kimseler vardı. Bu ger&ccedil;eğe Kur&rsquo;an hadisler ve tarih de tanıklık etmektedir.</p>\n\n<p>\n	Sahabenin Kur&rsquo;an&rsquo;da bulunan sınıflandırmalarını ilgili ayetlerle birlikte inceleyeceğiz:</p>\n\n<p>\n	1- İlk &Ouml;nc&uuml;ler: &ldquo;İyilik yarışında &ouml;nceliği kazanan Muhacirler ve Ensar ile, onlara g&uuml;zelce uyanlardan Allah hoşnut olmuştur, onlar da Allah&#39;tan hoşnutturlar.&rdquo; <a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	2-&nbsp; Ağacın altında biat edenler: &ldquo;Allah İman edenlerden, ağa&ccedil; altında sana baş eğerek el verirlerken, and olsun ki hoşnut olmuştur. G&ouml;n&uuml;llerinde olanı da bilmiş, onlara g&uuml;venlik vermiş, onlara yakın bir zafer ve ele ge&ccedil;irecekleri bol ganimetler bahşetmiştir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	3-&nbsp; Fakir muhacirler: &ldquo;...Allah&#39;tan bir l&uuml;tuf ve rıza dileyen, Allah&#39;ın dinine ve Peygamberine yardım eden muhacir fakirlerindir.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	4-&nbsp; Fetih Ashabı<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a>: &ldquo;Muhammed Allah&#39;ın el&ccedil;isidir. Onun ber&acirc;berinde bulunanlar, k&uuml;fredenlere karşı sert, birbirlerine merhametlidirler.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	5- Tanınmış M&uuml;nafıklar: &ldquo;İkiy&uuml;zl&uuml;ler sana gelince: &ldquo;Senin ş&uuml;phesiz Allah&#39;ın peygamberi olduğuna şahadet ederiz&rdquo; derler. Allah, senin kendisinin peygamberi olduğunu, bilir...&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	6-&nbsp; Gizli m&uuml;nafıklar<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a>:&nbsp; &ldquo;&Ccedil;evrenizdeki bedeviler i&ccedil;inde ikiy&uuml;zl&uuml;ler ve Medineliler i&ccedil;inde de ikiy&uuml;zl&uuml;l&uuml;kte direnenler vardır. Onları siz değil, ancak biz biliriz.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>&nbsp;</p>\n\n<p>\n	7- Hasta kalpliler: &ldquo;İkiy&uuml;zl&uuml;ler ve kalplerinde hastalık olanlar: &ldquo;Allah ve peygamberi bize sadece kuru vaatlerde bulundular&rdquo; diyorlardı.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	8- &ldquo;Casuslar: Aranızda savaşa &ccedil;ıkmış&nbsp; olsalardı, size bozgunculuktan başka bir katkıları olmazdı ve fitneye d&uuml;ş&uuml;rmek i&ccedil;in aranıza sokulurlardı. İ&ccedil;inizde onlara kulak verenler var. Allah kendilerine yazık edenleri bilir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	9-&nbsp; Fasıklar: &ldquo;Ey iman edenler! Eğer yoldan &ccedil;ıkmışın biri size bir haber getirirse, onun i&ccedil; y&uuml;z&uuml;n&uuml; araştırın.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	10-&nbsp;&nbsp; İyiliği ve K&ouml;t&uuml;l&uuml;ğ&uuml; karıştıranlar: &ldquo;Savaştan geri kalanların bir kısmı da, su&ccedil;larını itiraf ettiler. Onlar iyi işi k&ouml;t&uuml;yle karıştırmışlardı.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	11-&nbsp; Zayıf imanlılar:<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>&nbsp;&ldquo;Bir takımınız da kendi dertlerine d&uuml;şm&uuml;şlerdi. Haksız yere Allah hakkında, cahiliye zanlarına kapıldılar. &ldquo;Bu işte bizim bir şeyimiz var mı?&rdquo; diyorlardı.&rdquo; <a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a>&nbsp;</p>\n\n<p>\n	12-&nbsp; M&uuml;min olmayan M&uuml;sl&uuml;manlar: &ldquo;Bedeviler:&nbsp; &ldquo;inandık&rdquo; dediler, de ki: &ldquo;inanmadınız ama İslam olduk deyin; inan&ccedil; hen&uuml;z g&ouml;n&uuml;llerinize yerleşmedi.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	13- <em>Muellefet&rsquo;&uuml;l-Kulub</em> (Kalpleri ısındırılanlar)<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a>: &ldquo;Zek&acirc;tlar; Allah&#39;tan bir farz olarak yoksullara, d&uuml;şk&uuml;nlere, onu toplayan memurlara, kalpleri M&uuml;sl&uuml;manlığa ısındırılacaklara verilir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	14- D&uuml;şmandan Ka&ccedil;anlar<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a>: &ldquo;Ey iman edenler! Savaş i&ccedil;in ilerlerken, k&uuml;fredenlerle toplu halde karşılaştığınızda onlara arkanızı d&ouml;nmeyin. Tekrar savaşmak i&ccedil;in bir tarafa &ccedil;ekilmek veya bir başka topluluğa katılmak maksadı dışında, o g&uuml;n arkasını d&uuml;şmana d&ouml;nen kimse Allah&#39;tan bir gazaba uğramış&nbsp; olur.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a>&nbsp;</p>\n\n<p>\n	S&uuml;nnette de bir grup sahabenin dinden &ccedil;ıktığını haber veren bir &ccedil;ok hadisler vardır.</p>\n\n<p>\n	&Ouml;rneğin: &ldquo;kıyamet g&uuml;n&uuml; ashabımdan bir grup yanıma gelir, ama havuzdan kovulurlar, ben ş&ouml;yle derim: &ldquo;Ya rabbi! Bunlar benim ashabımdır!&rdquo; Allah-u Teala ise ş&ouml;yle buyurur: <strong>&ldquo;Sen onların senden sonra neler yaptıklarını bilemezsin, ş&uuml;phesiz ki onlar senden sonra geri d&ouml;n&uuml;p dine sırt &ccedil;evirdiler.</strong>&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>&nbsp;</p>\n\n<p>\n	Bu hadislerin birinin sonunda ise şu ifadeler yer almıştır: &ldquo;Onlardan sadece az bir grubun kurtulduğunu g&ouml;r&uuml;r&uuml;m.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a>&nbsp;</p>\n\n<p>\n	Evet, peygamber (s.a.a)&rsquo;in vefatından sonraki olayları ayrıntılarıyla inceleyince bir grup sahabenin hi&ccedil;bir şekilde a&ccedil;ıklaması m&uuml;mk&uuml;n olmayan yanlış davranışları g&ouml;ze &ccedil;arpmaktadır.</p>\n\n<p>\n	Sonu&ccedil; olarak sahabenin adaleti konusunda ifrat ve tefrite d&uuml;şmeden orta yolu takip etmek en doğru inan&ccedil;tır.&nbsp;</p>\n\n<p>\n	Merhum Seyyid Abdul H&uuml;seyin Şerifuddin bu konuda ş&ouml;yle diyor: &ldquo;Kamiliye gibi bazı aşırı Şii gruplar peygamberin ashabına saldırarak, onlara hakaret etmektedirler. Bazı cahil insanlar da bu d&uuml;ş&uuml;ncenin Şia&rsquo;nın genel g&ouml;r&uuml;ş&uuml; olduğunu sanmaktadırlar. Oysa İmamiyye Şia&rsquo;sının bu konudaki g&ouml;r&uuml;ş&uuml; orta yoldur. İmamiyye Şia&rsquo;sı ne aşırı gidenler gibi t&uuml;m sahabelere dil uzatıp ifrata d&uuml;şmektedir ve ne de Ehl-i S&uuml;nnet gibi tefrite d&uuml;şmekte ve hepsini adil saymaktadır.&rdquo;</p>\n\n<p>\n	Biz sadece Hz. Ali&rsquo;nin taraftarı olan ashabı değil, hatta ş&uuml;phe sebebiyle olaylarda bir kenara &ccedil;ekilen, hatta sulta ve kudret sahipleriyle onları desteklemek i&ccedil;in değil İslami maslahatlar &ccedil;er&ccedil;evesinde uzlaşan ve onlarla birlikte hareket eden kimseleri de seviyoruz. Sadece m&uuml;nafıklardan ve Ehl-i Beyt&rsquo;e karşı tavır alan ve onlara rağmen kendilerine bir y&ouml;ntem ve yol takip eden kimselerden y&uuml;z &ccedil;eviriyoruz.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bize g&ouml;re, sahabenin şahsiyeti hakkında h&uuml;k&uuml;m verebilmek i&ccedil;i şu birka&ccedil; temel ilkeyi g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir:</p>\n\n<p>\n	1-&nbsp; Kesinlikle aksi ispat edilemediği m&uuml;ddet&ccedil;e onların her t&uuml;rl&uuml; su&ccedil;lamadan uzak olduğunu kabul etmeliyiz.</p>\n\n<p>\n	2-&nbsp; M&uuml;mk&uuml;n olduğu kadarıyla ashabın tutum ve davranışlarını doğru g&ouml;rmeli, ş&uuml;phe ve ihtimal &uuml;zere h&uuml;k&uuml;m vermemeliyiz.</p>\n\n<p>\n	3-&nbsp; Ama, ashaba uymak ve tabi olma hususunda sırf sahabe adını taşıdığı i&ccedil;in,&nbsp; fasık ve ş&uuml;pheli şahsiyetlere itimat edilmemelidir.&Ccedil;&uuml;nk&uuml;, Usul alimlerinin tabirince onlara tabi olmak &ldquo;Mevzu ispat olmadan h&uuml;km&uuml;n genelliğine sarılmak&rdquo; demektir ve bu da doğru değildir.</p>\n\n<p>\n	4-&nbsp; Ashabın tarihine bakmanın olumlu etkilerinden biri de, Peygamber (s.a.a.)&rsquo;in zamanındaki b&uuml;y&uuml;k İslami hareketin sonu&ccedil;larını hatırlamaktır. Bu da Peygamber&rsquo;in şahsına saygı ve &ccedil;ektiği zahmetleri taktir etmektir.</p>\n\n<p>\n	5-&nbsp; Muteber tarihi şahitlerin de fısk, zul&uuml;m, taşkınlık ve nifakına tanıklık ettiği sahabeleri kınamak her M&uuml;sl&uuml;manın en şer&rsquo;i vazifesi ve doğal hakkıdır. &Ccedil;&uuml;nk&uuml; Allah i&ccedil;in sevmek ve Allah i&ccedil;in y&uuml;z &ccedil;evirmek b&uuml;y&uuml;k bir ilahi farızadır. Ayetlerde a&ccedil;ık&ccedil;a vurgulandığı &uuml;zere her muminin vazifesi zalim ve sapıklardan uzak durmak ve onlardan uzak olduğunu bildirmektir.</p>\n\n<h2>\n	&ldquo;Ashabım Yıldızlar Gibidir&rdquo; Hadisi</h2>\n\n<p>\n	B&uuml;t&uuml;n ashabın adil olduğuna ve sahabenin s&uuml;nnetinin h&uuml;ccet sayıldığına inananların delillerinden biri de, &ldquo;Ashabım yıldızlar gibidir; hangisine uysanız doğru yolu bulursunuz&rdquo; hadisidir. Bu y&uuml;zden:</p>\n\n<p>\n	&ldquo;Ashabım yıldızlar gibidir&rdquo; hadisinin senedini kısaca inceleyeceğiz:</p>\n\n<p>\n	Bu hadis, Ehl-i S&uuml;nnet hadis, rical ve tercim alimlerinin &ccedil;oğunun zayıf saydığı hadislerden biridir, bunun delili ise aşağıda yer almıştır:</p>\n\n<p>\n	1-&nbsp; Şemsuddin Zehebi, <em>Mizan&rsquo;ul İtidal</em>&rsquo;da, İbn-i Hacer Askalani, <em>Lisan&rsquo;ul-Mizan</em>&rsquo;da, Kadı Cafer bin Abdulvahid Haşim&rsquo;in Hal Şerh&rsquo;inde, &ldquo;Ashabım yıldızlar gibidir&rdquo; hadisini naklederek bu hadisin bu ravinin belalarından biri? olduğunu ifade etmektedir. Bu şahıs hakkında Dar-u Kutni ş&ouml;yle diyor: &ldquo;Bu şahıs&rdquo; asılsız hadis rivayet etmektedir. Ebu Zer&rsquo;a ise ş&ouml;yle diyor: &ldquo;Bu şahıs aslı olmayan &ccedil;ok sayıda hadis rivayet etmiştir.&rdquo; İbn-i Adiyy ise ş&ouml;yle diyor: &ldquo;Bu şahıs ger&ccedil;eklerle ilgisi olmayan uygunsuz hadisleri g&uuml;venilir kimselere isnat etmektedir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	2-&nbsp; Zehebi <em>El-Muntaka</em>&rsquo;da ş&ouml;yle demektedir: &ldquo;Bu hadis, hadis ehlinin ortak kararıyla reddedilmiştir.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	3-&nbsp; İbn-i Teymiye-i Dimeşki ş&ouml;yle diyor: &ldquo;Ashabım yıldızlar gibidir&rdquo; hadisini, hadis alimleri zayıf saymıştır ve hi&ccedil;bir h&uuml;cciyeti (delili) yoktur.</p>\n\n<p>\n	4-&nbsp; İbn-i Hazm-i Zahairi ise ş&ouml;yle diyor: &ldquo;Bu hadis uydurulmuş yalan ve batıl bir hadistir.&rdquo;</p>\n\n<p>\n	Ahmet bin Hanbel ise ş&ouml;yle diyor: &ldquo;Bu hadis doğru değildir.&rdquo;</p>\n\n<p>\n	Bezzar ise ş&ouml;yle diyor: Meşhur bir hadistir ama senetleri zayıftır.</p>\n\n<p>\n	Beyhaki de bu hadisin senedinin zayıf olduğunu s&ouml;ylemiştir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a>&nbsp;</p>\n\n<p>\n	5-&nbsp; Buhari ve M&uuml;slim gibi Ehl-i S&uuml;nnetin birinci elden hadis kaynaklarından hi&ccedil; birisi bu rivayeti nakletmemiştir.</p>\n\n<p>\n	Şimdi soruyoruz: &ldquo;G&ouml;rmezlikten gelinmesi m&uuml;mk&uuml;n olmayacak derecede senet problemi olan ve bir &ccedil;ok ricalin sıhhatini kabul etmediği bir hadisi nasıl olur da &ouml;nemli bir inancın temeli sayabilir ve bu hadise dayanarak sahabenin s&uuml;nnetinin de h&uuml;ccet olduğunu ispat edebiliriz?<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a>&nbsp;</p>\n\n<p>\n	Bu hadisin delalet hususunda var olan bir takım problemlerine aşağıda değinilmiştir:</p>\n\n<p>\n	Birinci olarak bu hadisin bizzat metni, Peygamber&rsquo;den geldiğini yalanlamaktadır. Zira g&ouml;kteki b&uuml;t&uuml;n yıldızlar ne denizde ve ne de karada insana yol g&ouml;stermemektedir. Onlardan sadece bazıları, &ouml;rneğin Kutup yıldızı gibi bazı yıldızlar, insana yol ve y&ouml;n&uuml; bulmada yardımcı olabilir. Bu y&uuml;zden, Allah-u Teala ş&ouml;yle buyurmaktadır: <strong>&ldquo;Ve belki yolunuzu bulursunuz diye yollar ve işaretler meydana getirmiştir. Onlar o yıldızla da yollarını bulurlar.&rdquo; </strong></p>\n\n<p>\n	İkinci olarak nasıl olurda b&uuml;t&uuml;n sahabe bize yol g&ouml;sterici ve kılavuz olabilir. Oysa onların sayısız yanlışlıkları Kur&rsquo;an , kesin s&uuml;nnet ve tarihle sabittir.</p>\n\n<p>\n	İbn-i Kuddame bin Maz&rsquo;un Bedir ashabından ve İslam&rsquo;ın &ouml;nc&uuml;lerinden olduğu halde şarap i&ccedil;miş ve &Ouml;mer de ona had uygulamıştır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a>&nbsp;</p>\n\n<p>\n	Talha bin H&uuml;veylit ve M&uuml;seyleme dinden &ccedil;ıkıp peygamberlik iddiasında bulunmuşlardır.</p>\n\n<p>\n	Busr bin Ertat gibi sahabeden bazıları elini y&uuml;zlerce masum ve g&uuml;nahsız kanlara bulaştırmıştır. Aynı adam Yemeni yağmalayınca orada Hz. Ali (a.s)&rsquo;ın valisi olan Ubeydullah bin Abbas&rsquo;ın iki k&uuml;&ccedil;&uuml;k &ccedil;ocuğunu feci bir şekilde katletmiştir.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak sahabenin g&ouml;r&uuml;ş, davranış ve tutumlarındaki bunca &ccedil;elişkiler yumağına rağmen, nasıl olur da, Şari-i Mukaddes, bizleri onların bu &ccedil;elişkiler dolu g&ouml;r&uuml;ş ve davranışlarında onlara uymamızı&nbsp; isteyebilir? &Uuml;mmetinin g&ouml;revini belirlemede nasıl onları b&ouml;ylesine bir şaşkınlığa d&uuml;ş&uuml;rebilir?<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a>&nbsp;Acaba bu, herkesin istediği bir yola uyması ve artık din adına bir &ouml;l&ccedil;&uuml;n&uuml;n kalmamasını ifade etmez mi?</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; olarak, eğer b&uuml;t&uuml;n ashabın adil olduğu g&ouml;r&uuml;ş&uuml;n&uuml; kabul edecek olsak bile, sadece onların bilerek hata işlemediğini kabul etmiş sayılırız. Bu ise onların t&uuml;m i&ccedil;tihatlarının doğru olduğu anlamına gelmez. Bu y&uuml;zden de sahabenin adil olduğunu s&ouml;yleyenler aynı zamanda sahabenin bazen i&ccedil;tihatlarında hata ettiğini de ifade etmişlerdir. O halde hata etmesi m&uuml;mk&uuml;n olan bir insan nasıl olurda kıyamete kadar insanların dini kaynağı sayılır; s&ouml;z, fiil ve takrirlerinin şer&rsquo;i ve ilahi h&uuml;k&uuml;mlere uygun olduğu d&uuml;ş&uuml;n&uuml;lebilir? &Uuml;mmetin ve m&uuml;&ccedil;tehitlerin, onların s&uuml;nnetinden şer&rsquo;i bir kaynak olarak istifade etmeleri nasıl zorunlu olabilir?</p>\n\n<h2>\n	İbn-i Hazm&rsquo;e G&ouml;re Sahabilerin İctihadı</h2>\n\n<p>\n	İbn-i Hazm ş&ouml;yle diyor:</p>\n\n<p style=\"margin-left:.75in;\">\n	&ldquo;&Uuml;mmet arasında Abdurrahman b. M&uuml;lcem&rsquo;in, Ali&rsquo;yi (Allah ondan razı olsun) kendi tevil ve i&ccedil;tihadı &uuml;zerine doğru yaptığından emin olarak &ouml;ld&uuml;rd&uuml;ğ&uuml; hususunda hi&ccedil;bir ihtilaf yoktur.</p>\n\n<p style=\"margin-left:.75in;\">\n	Biz Muaviye&rsquo;nin ve onunla birlikte olanların da hatalı olduğuna, ama i&ccedil;tihadları sebebiyle m&uuml;kafatlandırılacağına inanıyoruz.</p>\n\n<p style=\"margin-left:.75in;\">\n	Ş&uuml;phesiz ki kan meselelerinde de i&ccedil;tihat etmişlerdir. Fitneye d&uuml;ş&uuml;r&uuml;lm&uuml;ş insan (İbn-i M&uuml;lcem) da fetva vermiştir. Fetva verenler arasında kimisi sihirbazın &ouml;ld&uuml;r&uuml;lmesine fetva vermiş, kimisi k&ouml;le bir insana karşılık h&uuml;r bir insanın kısas edilebileceğine fetva vermiş, kimisi de buna fetva vermemiştir. Kimisi kafire karşılık m&uuml;minin &ouml;ld&uuml;r&uuml;lebileceğine fetva vermiş, kimisi de bunu caiz g&ouml;rmemiştir. Bu i&ccedil;tihatlar ile Muaviye, Amr ve diğerlerinin i&ccedil;tihatları arasında hi&ccedil;bir fark yoktur.</p>\n\n<p style=\"margin-left:.75in;\">\n	Ammar&rsquo;ı (Allah ondan razı olsun) da Ebu&rsquo;l Gadiye katletmiştir. Ebul Gadiye bu katlinde tevil de bulunmuş, i&ccedil;tihat etmiş, hataya d&uuml;şm&uuml;ş, isyana du&ccedil;ar olmuş ama yine de bir m&uuml;kafat g&ouml;recektir.</p>\n\n<p style=\"margin-left:.75in;\">\n	Bu cinayet Osman&rsquo;ın &ouml;ld&uuml;r&uuml;lmesi gibi değildir. Zira Osman&rsquo;ın katlinde, i&ccedil;tihat i&ccedil;in hi&ccedil;bir durum s&ouml;z konusu değildi. &Ccedil;&uuml;nk&uuml; Osman ne birini &ouml;ld&uuml;rm&uuml;ş, ne harp etmiş, ne savaşmış, ne savunmuş, ne evlendikten sonra zina etmiş ve ne de dininden &ccedil;ıkmıştır. Dolayısıyla Osman&rsquo;ı &ouml;ld&uuml;ren fasık ve isyankar bir savaş&ccedil;ıdır.&nbsp; Bilerek haram bir kan d&ouml;km&uuml;şt&uuml;r. Bunun hi&ccedil;bir tevili yoktur. Zul&uuml;m ve d&uuml;şmanlıkla bu cinayeti işlemiştir. Osman&rsquo;ı &ouml;ld&uuml;renler fasık ve mel&rsquo;undur.&rdquo;</p>\n\n<p>\n	İbn-i Hazm&rsquo;ın yukarıda iddia ettiği hususlar ş&ouml;yle &ouml;zetlenebilir:</p>\n\n<p>\n	1-&nbsp; B&uuml;t&uuml;n &uuml;mmetin icması &uuml;zere, Abdurrahman bin M&uuml;lcem, Ali (a.s)&rsquo;ı kendi i&ccedil;tihadı &uuml;zere katletmiş ve ondan dolayı da bir sevaba erişeceğini zannetmiştir.</p>\n\n<p>\n	2-&nbsp; Muaviye ve adamları da kendi i&ccedil;tihatlarında hata yapan ve netice olarak da bir sevaba erişecek olan m&uuml;&ccedil;tehitlerdir.</p>\n\n<p>\n	3-&nbsp; Muaviye ve adamlarının i&ccedil;tihadı sihirbazın katledilmesi, k&ouml;leye karşılık h&uuml;r bir insanın kısas edilmesi ve kafire karşılık m&uuml;minin katledilmesi gibi ihtilaflı konularda alimlerin yaptıkları i&ccedil;tihatlar gibidir.</p>\n\n<p>\n	4-&nbsp; Ammar bin Yasir&rsquo;i &ouml;ld&uuml;ren Ebu&rsquo;l Gadiye de hata eden ama yine de bir m&uuml;kafat g&ouml;recek olan bir m&uuml;&ccedil;tehittir.</p>\n\n<p>\n	5- &nbsp;Osman&rsquo;ı &ouml;ld&uuml;renlerin bu işlerinde hi&ccedil;bir &ouml;z&uuml;rleri yoktur. Onları m&uuml;&ccedil;tehit olarak adlandırmak doğru değildir. &Ccedil;&uuml;nk&uuml; Osman&rsquo;ı hi&ccedil;bir su&ccedil;u olmadan &ouml;ld&uuml;rm&uuml;şlerdir.</p>\n\n<h2>\n	İbn-i Hazm&rsquo;ın İddialarının Değerlendirmesi</h2>\n\n<p>\n	İlk &ouml;nce aşağıdaki birka&ccedil; n&uuml;kteyi hatırlatmak gerekir.</p>\n\n<p>\n	1-&nbsp; Şeriat alimleri ve fakihler nazarında i&ccedil;tihat, b&uuml;t&uuml;n şer&rsquo;i h&uuml;k&uuml;mlere delilleri esasınca ulaşmak i&ccedil;in t&uuml;m g&uuml;c&uuml;n&uuml; ortaya koymaktır.</p>\n\n<p>\n	2- İ&ccedil;tihat ilmi bir metot ve şer&rsquo;i h&uuml;k&uuml;mlere ulaşma yolu olduğu i&ccedil;in, m&uuml;&ccedil;tehit ancak, bir takım şartlara sahip olduğu taktirde bu iş i&ccedil;in ehliyet sahibi olmaktadır. Bu şartlardan bazısı şunlardır:</p>\n\n<p>\n	- M&uuml;&ccedil;tehit doğru bir niyete ve g&uuml;zel bir hedefe sahip olmalıdır.</p>\n\n<p>\n	- Kitap ve S&uuml;nnet gibi şer&rsquo;i h&uuml;k&uuml;mlerin kaynak ve delillerini yeterli &ouml;l&ccedil;&uuml;de bilmelidir.</p>\n\n<p>\n	-Şer&rsquo;i h&uuml;km&uuml; elde etmek i&ccedil;in b&uuml;t&uuml;n g&uuml;&ccedil; ve imkanlarını kullanmalıdır.</p>\n\n<p>\n	-Her meseledeki h&uuml;km&uuml;, şer&rsquo;i kaynaklar ve Kur&rsquo;an ile s&uuml;nnete dayanan delillere m&uuml;racaat ederek sonuca varmalıdır.</p>\n\n<p>\n	3-&nbsp; İ&ccedil;tihat, sadece h&uuml;km&uuml; belirli olamayan hususlarada caizdir. Esasen i&ccedil;tihat, nassın (a&ccedil;ık şer&rsquo;i bir delilin) olmayışı veya nassın olup ama anlamında bazı y&ouml;nlerden ş&uuml;phe i&ccedil;ermesi, ya da iki nassın birbiriyle &ccedil;elişmesi veya o konunun yeni ortaya &ccedil;ıkması gibi sebeplerden şer&rsquo;i h&uuml;k&uuml;mde belirsizlik olduğu zamanlarda, genel kaideler &ccedil;er&ccedil;evesinde ilmi y&ouml;nden ehliyete sahip takvalı bir kimsenin şer&rsquo;i h&uuml;km&uuml; anlamaya &ccedil;alışmasına ve bu &ccedil;alışma sonucu ortaya konan g&ouml;r&uuml;şe denir. Ortada bir şeyin şer&rsquo;i h&uuml;km&uuml;n&uuml; belirleyen a&ccedil;ık bir nass yani şer&rsquo;i delil var ise, o konuda kendine g&ouml;re g&ouml;r&uuml;ş ortaya koymak fasıklık kafirlik alameti sayılır. Makale birlikte bu t&uuml;r i&ccedil;tihadın caiz olduğuna dair asla bir delil yoktur. Hatta Kur&rsquo;an ve hadislerdeki kesin deliller bu t&uuml;r i&ccedil;tihadın haram olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	4- İslami mezhep fakihlerinin, ittifak halindedirler ki m&uuml;&ccedil;tehit ve m&uuml;ft&uuml; ehliyet sahibi olduktan ve gerekli liyakate sahip olduktan sonra her hangi bir konuda i&ccedil;tihatta bulunursa ger&ccedil;eklere mutabık bir şekilde fetva vermiş ise iki sevap elde eder ve eğer ger&ccedil;eklere ulaşamaz ise, bir sevap elde eder. Her haliyle o mazurdur.</p>\n\n<p>\n	5- İlmi ve ileri seviyede i&ccedil;tihat, mezheplerin ortaya &ccedil;ıktığı yıllarda kullanılmakla beraber sade şekliyle i&ccedil;tihat, sahabe d&ouml;neminde de g&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Maalesef g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bazen bu kavram tam tersine ve yanlış tabirler ile ifade edilmiştir. Bazı Ehl-i S&uuml;nnet alimleri ve fakihleri, tarihi ve siyasi telkinlerin etkisinde kalarak, ashaptan bazısının tevil edilemez ve mazur g&ouml;r&uuml;lemez davranışlarını bu tabirle tevil etmeye &ccedil;alışmış ve &ccedil;irkinliklerini &ouml;rtmek i&ccedil;in uğraşmıştır. Başka bir tabirle şer&rsquo;i h&uuml;k&uuml;mler ile a&ccedil;ık&ccedil;a &ccedil;elişen ve ilahi olmayan niyetlerden, heva ve hevesten kaynaklanan bir takım h&uuml;k&uuml;mler, davranışlar ve g&ouml;r&uuml;şler i&ccedil;tihat olarak ortaya konmuştur. Dolayısıyla da, Ali (a.s.)&rsquo;ın katili İbn-i M&uuml;lcem, Ammar b. Yasir&rsquo;in katili Ebu&rsquo;l-Gadiye gibi kimseler de m&uuml;&ccedil;tehit olarak adlandırılmıştır. &Ouml;zetle birbiriyle uyuşmayan birbirinden tamamen farklı olan şu iki y&ouml;ntemin her ikisi de, i&ccedil;tihat olarak adlandırılmıştır:</p>\n\n<p>\n	1-&nbsp; Şer&rsquo;i kaide ve naslar esasınca, şer&rsquo;i g&ouml;revini ve h&uuml;km&uuml;n esas manasına ulaşmak i&ccedil;in ciddi ve halisane bir şekilde &ccedil;alışmak.</p>\n\n<p>\n	2-&nbsp; Kitap ve s&uuml;nnete muhalif, şeriata aykırı ve &ccedil;elişkili h&uuml;k&uuml;mleri getirmek i&ccedil;in zalimce ve heva ve hevesine uymak i&ccedil;in ortaya konulan tavır ve g&ouml;r&uuml;şler.</p>\n\n<h2>\n	İbn-i Hazm&rsquo;ın İ&ccedil;tihat Olarak Adlandırdığı Konularla İlgili A&ccedil;ıklama:</h2>\n\n<p>\n	<strong>A- Muaviye&rsquo;nin i&ccedil;tihatta bulunması: </strong>Muaviye&rsquo;nin saltanatı d&ouml;neminde yapmış olduğu işleri kısaca sıralayabiliriz:</p>\n\n<p>\n	1) Muaviye sahabenin ve halkın &ccedil;oğunun biat ettiği ve M&uuml;sl&uuml;manların meşru halifesi olan Hz. Ali (a.s)&rsquo;a biat etmekten ka&ccedil;ınmış ve Hz. Ali (a.s.)&rsquo;ın hilafetini ortadan kaldırmak i&ccedil;in b&uuml;y&uuml;k bir &ccedil;aba g&ouml;stermiştir. Oysa Peygamber (s.a.a.) ş&ouml;yle buyurmuştur: &ldquo;Her kim M&uuml;sl&uuml;manların &ouml;nderine itaatten el &ccedil;ekerse kıyamette hi&ccedil;bir h&uuml;cceti olmadığı halde Allah&rsquo;la m&uuml;lakatta bulunur ve biat etmeyen kimse cahiliye &uuml;zere &ouml;l&uuml;r.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	2) Muaviye, M&uuml;sl&uuml;manların meşru devletine karşı, başlatmış olduğu savaşın neticesinde binlerce M&uuml;sl&uuml;man insanın kanını d&ouml;km&uuml;ş M&uuml;sl&uuml;manların g&uuml;c&uuml;n&uuml;n b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; heba etmiştir.</p>\n\n<p>\n	Hangi mantıkla M&uuml;sl&uuml;manların &ouml;nderinin aleyhine kıyam etmeyi, sahtekarlıkla halkı aldatmasını ve savaşa s&uuml;r&uuml;klemesini i&ccedil;tihat olarak değerlendirmek m&uuml;mk&uuml;nd&uuml;r. Hem de, Peygamber (s.a.a)in onun hakkında: &ldquo;Seninle savaşan benimle savaşmıştır ve seninle uyum sağlayan benimle uyum sağlamıştır&rdquo; buyurmuş olduğu Ali (a.s.) gibi alim bir insana karşı savaşmak nasıl a&ccedil;ıklanabilir?</p>\n\n<p>\n	3) Muaviye toplumsal emniyeti yok etmek ve İslam devletini zayıflatmak i&ccedil;in M&uuml;sl&uuml;man beldelere Busr b. Ertat ve Zahhak b. Kays gibi cellatları g&ouml;ndermiş, binlerce g&uuml;nahsız insanın kanını d&ouml;kt&uuml;rm&uuml;ş ve tarihte eşine az rastlanır cinayetler işletmiştir.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a>&nbsp;Oysa Peygamber (s.a.a.) ş&ouml;yle buyurmuştur: &ldquo;&Uuml;mmetimin aleyhine kıyam eden, iyisine ve k&ouml;t&uuml;s&uuml;ne zarar veren m&uuml;mini kendi haline bırakmayan ahd ve s&ouml;z&uuml;ne vefa g&ouml;stermeyen kimse benden değildir. Ve ben de ondan değilim.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	4) Muaviye hile yoluyla kendi makamı i&ccedil;in tehlikeli g&ouml;rd&uuml;ğ&uuml; Malik bin Eşter ve Muhammed bin Ebu Bekir gibi sahabileri şehit etmiştir.</p>\n\n<p>\n	5) Muaviye İmam Hasan (a.s.) ile anlaştıktan sonra imzalamış olduğu anlaşmayı namert&ccedil;e &ccedil;iğnedi ve asla s&ouml;z&uuml;nde durmadı. <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	6) Muaviye başa ge&ccedil;ince kini y&uuml;z&uuml;nden, t&uuml;m minberlerde hutbelerde ve namazların kunutlarında İslam&rsquo;ın ikinci b&uuml;y&uuml;k şahsiyeti olan Ali (a.s)&rsquo;a beddua ve k&ouml;t&uuml; s&ouml;zler s&ouml;ylenmesini emretti.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a>&nbsp;</p>\n\n<p>\n	Oysa haksız yere lanet etmek dinde haramdır ve aşağılık ve d&uuml;ş&uuml;k insanların işidir.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a>&nbsp;Peygamber (s.a.a.): &ldquo;Her kim Ali!&rsquo;ye s&ouml;verse bana s&ouml;vm&uuml;şt&uuml;r&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a>&nbsp;diye buyurmuş ve Ali (a.s.)&rsquo;a dost olmayı imanın g&ouml;stergesi, d&uuml;şman olmayı ise nifakın&nbsp; ve iki y&uuml;zl&uuml;l&uuml;ğ&uuml;n alameti saymıştır.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a>&nbsp;Ama Muaviye Kur&rsquo;an&rsquo;ın beyanı &uuml;zere kafirlere bile s&ouml;ylenmemesi gereken s&ouml;zleri <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a>&nbsp;d&uuml;nyadaki insanların en şereflisine s&ouml;ylemekten &ccedil;ekinmemiştir.</p>\n\n<p>\n	7) Aynı zamanda Hucr bin Adiyy, Amr bin Hamk-i Huzai gibi, ashabın b&uuml;y&uuml;klerini -sadece Ali (a.s.)&rsquo;a lanet etmedikleri i&ccedil;in- mazlum bir şekilde şehit etmiştir.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	8) Muaviye, Ziyad bin Ebih, Muğire bin Şu&rsquo;be, Semere bin C&uuml;ndeb ve benzeri aşağılık insanlara bazı b&ouml;lgelerin y&ouml;neticiliğini verdi ve onlar vasıtasıyla Ali (a.s.)&rsquo;ın taraftarlarını baskı altında tutarak binlercesini katletti.</p>\n\n<p>\n	9) Muaviye İslami hilafeti veliahtlığa dayanan saltanata &ccedil;evirdi. Yezid gibi fasık oğlunu ge&ccedil;irmek i&ccedil;in ashaptan zorla bıdat aldı.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	10) Muaviye b&uuml;y&uuml;k imkanlar harcayarak ve sayısız paralar vererek bir grubu Ali (a.s.)&rsquo;ın aleyhine ve halifelerin menfaatine yarayan hadisler uydurmaya zorlardı.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a>&nbsp;Acaba yukarda saydığımız hususların hangisini m&uuml;&ccedil;tehitlerin i&ccedil;tihatları &ccedil;er&ccedil;evesinde g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h2>\n	B- Ammar&rsquo;ın Katilinin İ&ccedil;tihadı:</h2>\n\n<p>\n	&nbsp;Ammar bin Yasir:</p>\n\n<p>\n	Peygamber (s.a.a.)in onun hakkında &lsquo;İnsanlar ihtilafa d&uuml;şt&uuml;ğ&uuml;nde S&uuml;meyye&rsquo;nin oğlu (Ammar bin Yasir) hak iledir&rsquo; buyurduğudeğerli sahabelerinden biridir. <a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Peygamber (s.a.a.) aynı zamanda ona kimler tarafından şehit edileceğini bildirerek &ldquo;Seni azgın ve zalim bir grup &ouml;ld&uuml;recektir buyurmuştur&rdquo;.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Daha sonra ş&ouml;yle buyurmuştur: &ldquo;Her kim Ammar&rsquo;a d&uuml;şman olursa Allah&rsquo;a d&uuml;şman olmuştur. Her kim ona kinlenirse Allah&rsquo;a kinleşmiştir&rdquo;.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a>&nbsp;</p>\n\n<p>\n	Peygamber (s.a.a.)&rsquo;in Ammar&rsquo;ın katilinin de ateşte olacağını s&ouml;ylemesine rağmen.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	nasıl olurda m&uuml;&ccedil;tehit sayabilir ve niyetinin iyi olduğunu ifade edebiliriz. Oysa Peygamber b&ouml;yle bir şahsı Allah&rsquo;ın d&uuml;şmanı ve cehennem ehli olarak kabul etmiştir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<h2>\n	C- İbn-i M&uuml;lcem&rsquo;in i&ccedil;tihadı</h2>\n\n<p>\n	İbn-i M&uuml;lcem&rsquo;de Nehrevan Haricilerinden olup, Peygamber (s.a.a.)&rsquo;in haklarında ş&ouml;yle buyurduğu kimselerdendir: &ldquo;Onlar okun yaydan &ccedil;ıktığı gibi dinden &ccedil;ıkarlar.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Ali ( a.s ) da onlar hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Artık benden sonra Hariciler ile savaşmayın, &ccedil;&uuml;nk&uuml; hakkı aradığı halde hata eden kimse batılın peşice gidip ona ulaşan kimse gibi değildir&rdquo;.<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Bu s&ouml;z esasınca Nehrevan&rsquo;da toplanan Hariciler zahiren hakkın peşinde idiler ama g&ouml;r&uuml;şlerinde hata etmişlerdi. Ama Muaviye ve ashabı batılın peşine d&uuml;şen &ccedil;irkin kalpli kimselerdi. Ancak buna rağmen, cehaletleri y&uuml;z&uuml;nden Hariciler gibi batıl yola d&uuml;şm&uuml;ş kimselerin hatalarını da i&ccedil;tihat olarak adlandırmak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	&Ouml;zellikle de M&uuml;sl&uuml;manların imamı, muttakilerin &ouml;nderi, Peygamberin k&uuml;&ccedil;&uuml;k değerli emaneti ve eşsiz nurlu cevheri olan Ali (a.s) gibi birini &ouml;ld&uuml;rmeyi i&ccedil;tihat olarak kabul etmek m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; Ali (a.s)&rsquo;ın faziletleri her kes tarafından bilinmekte ve bir &ccedil;okları bizzat Peygamber (s.a.a)&rsquo;den Hz Ali&rsquo;nin katilinin, &ldquo;sonrakilerin en k&ouml;t&uuml;s&uuml;&rdquo;, &ldquo;İnsanların en k&ouml;t&uuml;s&uuml;&rdquo;, &ldquo;bu &uuml;mmetin en k&ouml;t&uuml;s&uuml;&rdquo; olduğunu duyarak,&nbsp; nakletmişlerdi.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a>&nbsp;Eğer İslam&rsquo;ın bu b&uuml;y&uuml;k &ouml;nderini &ouml;ld&uuml;rmeyi de bir i&ccedil;tihat olarak kabul edecek olursak o zaman b&uuml;t&uuml;n peygamberlerin evliyanın ve salihlerin katlinin yapmış olduğu işi de i&ccedil;tihat olarak adlandırmamız gerekir.</p>\n\n<p>\n	<strong>D- Osman&rsquo;ın katlinin i&ccedil;tihat olmadığı</strong></p>\n\n<p>\n	Osman&rsquo;ın &ouml;ld&uuml;r&uuml;lmesi halktan b&uuml;y&uuml;k bir kısmının ve bazı sahabilerin halife ve etrafındakilerin k&ouml;t&uuml; davranışlarına itiraz &uuml;zerine ger&ccedil;ekleşmiştir. Osman&rsquo;ın Beytu&rsquo;l-Mal hakkındaki tasarrufları ve Emevilere her istediklerini yapmaya dair serbestlik vermesi vb. işlerine rağmen neden onun &ouml;ld&uuml;r&uuml;lmesinin bir i&ccedil;tihat olarak kabul edilmesi imkansız kabul ediliyor.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a>&nbsp;</p>\n\n<p>\n	Son olarak şu noktayı hatırlatalım ki, İbn-i Hazm&rsquo;ın anlayışındaki i&ccedil;tihadın sınırları o kadar geniştir ki dinin apa&ccedil;ık h&uuml;k&uuml;mleriyle apa&ccedil;ık oynamayı meşru kılmaktadır. Bu da din adına her t&uuml;rl&uuml; cinayetin sadece bir i&ccedil;tihat adıyla yasal olduğu anlamındadır. Oysa ki i&ccedil;tihat dinin &ccedil;er&ccedil;evesinde ve dini anlamak i&ccedil;in kurulan bir m&uuml;essesedir.</p>\n\n<p>\n	&nbsp;İ&ccedil;tihadın tek g&ouml;revi belirsiz olan h&uuml;k&uuml;mleri genel dini kaideler &ccedil;er&ccedil;evesinde a&ccedil;ıklamaya &ccedil;alışmaktır. İ&ccedil;tihat dinin apa&ccedil;ık h&uuml;km&uuml; olduğu yerde temelden ge&ccedil;ersizdir ve asla meşru değildir. Nassa karşı i&ccedil;tihat dini inkar etmeyi gerektirdiğinden o dine inanmamanın ve kafirliğin alameti sayılır. Kur&rsquo;an, Yahudilerin dinlerindeki apa&ccedil;ık h&uuml;k&uuml;mlerine karşı yorumlar getirip o h&uuml;k&uuml;mleri &ouml;rt&uuml;l&uuml; bir şekilde ihlal etmeye &ccedil;alışmalarını &ccedil;eşitli ayetlerde onların dini alay etmelerinin ve imansızlıklarının alameti olarak değerlendirmiş ve kınamıştır. &Ouml;rneğin Cumartesi g&uuml;n&uuml; balık tutmaları haram edenlerin tevil yoluyla bu işe başvurmaya kalkışmaları onların Allah tarafından maymunlar suretine d&ouml;n&uuml;şt&uuml;r&uuml;lmelerinin gerek&ccedil;esi olarak a&ccedil;ıklanmıştır. Bu t&uuml;r i&ccedil;tihat ger&ccedil;ekte meşru olan i&ccedil;tihatla bir alakası yoktur. Kur&rsquo;an&rsquo;ın tabiriyle s&ouml;zleri tahrif etmekten başka bir şey değildir.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	İbn-i taassubu y&uuml;z&uuml;nden kendini bağımlı kıldığı Muaviye vb. kimselerin işlerini meşrulaştırmak i&ccedil;in nasıl dini alay konusu etmekten ve dini korumak i&ccedil;in oluşturulan i&ccedil;tihat gibi kurumları dini yıkmaya vesile yapmaktan bile &ccedil;ekinmiyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Ayetullah S&uuml;phani&rsquo;nin <em>el-Milel ve&rsquo;n-Nihel</em> kitabından naklen 1/192</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>El-İsabe fi temyiz&rsquo;is-Sahabe-i</em> Askalani, 1/10</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - <em>Mufredat-ı Rağıb,</em> &ldquo;Sahibe&rdquo; maddesi</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - <em>İstiab, </em>el-İsabe haşiyesinde 1/2</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - <em>Usd&rsquo;ul-Gabe fi Me&rsquo;rifet&rsquo;is-Sahabe</em>, 1/4</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - <em>El-İsabe,</em> 1/7</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> -&nbsp; Elh-i S&uuml;nnet&rsquo;in g&uuml;venilir ravilerinden biri olan Ebu Zer&rsquo;a ateşli bir beyanatta bulunarak Peygamber&rsquo;in ashabını kınayanları zındık diye adlandırmaktadır. Ona g&ouml;re ashabı kınayanlar şahitleri adaletsiz g&ouml;stermeye &ccedil;alışmakta ve neticede ise kitap ve s&uuml;nneti iptal etmektedirler. (el-İsabe, 1/18&rsquo;e m&uuml;racaat ediniz.)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - Tevbe/100</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - Fetih/18</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - Haşr/8</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Şu ger&ccedil;ekte g&ouml;z &ouml;n&uuml;nde bulundurmalı ki &ouml;ven ve sena eden b&uuml;t&uuml;n ayetler din &uuml;zerine sebat g&ouml;stermek ve selametin devamı olduğu taktirde ge&ccedil;erlidir. Yoksa Allah bir grubun saadetinin ebedi olarak garantilememiştir. Zira bu Allah&rsquo;ın hikmeti ve yaratılış s&uuml;nnetine de aykırıdır. Allah ismet makamını sadece Peygamberlere ve Ehl-i Beyt imamlarına &ouml;zg&uuml; kılmıştır. Bu ger&ccedil;eğin iyice anlaşılması i&ccedil;in Fetih s&uuml;resinde Kim ahdini bozarsa...&rdquo; ayetini dıkkate almak yeterlidir. &Ccedil;&uuml;nk&uuml; bu Sure&rsquo;de bir yandan ağacın altında biat eden iman sahipleri &ouml;v&uuml;l&uuml;rken bu ahdin &uuml;zerinde kalmanın &ouml;nemi vurgulanarak bu ahdi bozanların Allah&rsquo;a değil, kendilerine zarar verecekleri a&ccedil;ıklanmıştır.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Feth: 29</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - M&uuml;nafıkun: 1</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - Kur&rsquo;an bir &ccedil;ok sure ve ayetlerde defalarca m&uuml;nafıkları zikretmiştir. Bu da g&ouml;steriyor ki, bu grup, zikre değer bir gruptur. Aksi taktirde az sayıda insan i&ccedil;in bunca s&ouml;z yersiz olurdu.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - Tevbe: 101</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - Ahzap: 12</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - Tevbe: 47</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - Hucurat: 6</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - Tevbe: 102</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - Ayetin maksadı Uhut&rsquo;taki yenilginin ardından b&uuml;y&uuml;k bir korku ve ş&uuml;pheye d&uuml;ş&uuml;p kalplerinde cahili d&uuml;ş&uuml;ncelere kapılan zayıf imanlılardır. Ş&uuml;phesiz&nbsp; Kur&rsquo;an&rsquo;ın a&ccedil;ık&ccedil;a da belirttiği gibi&nbsp; peygamberin &ouml;l&uuml;m haberini duyunca b&uuml;y&uuml;k bir &uuml;mitsizliğe kapılarak ka&ccedil;mışlardır.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - Al-i İmran: 154</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - Hucurat: 14</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> - Kalpleri ısındırılanlardan maksat ise İsl&acirc;m&rsquo;ı savunmak i&ccedil;in yeterli bir hedefe sahip bulunmayıp &uuml;lfet ve sevgi oluşsun diye kendilerine zekat verilen zayıf imanlı kimselerdi.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> - Tevbe: 60</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> - Bu ayet-i şerifede bir taktik olmadığı durumlarda d&uuml;şman karşısından ka&ccedil;ış şiddetle kınanmıştır. Bazı sahabeler savaşların zor sahnesinden korkmuş ve d&uuml;şman karşısından ka&ccedil;mışlardır.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> - Enfal: 15-16</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> - <em>Cami&rsquo;ul-Usul,</em> 11/120, 7973.hadis, bu konudaki diğer rivayetleri g&ouml;rmek i&ccedil;in ise Buhari, Maide suresinin tefsiri, Bab-u vek&uuml;nte aleyhim şehiden; <em>Tirmizi,</em> Ebvab-u sıfeti&rsquo;l Kıyameh, Bab-u Macae fi&rsquo;l-Haşr; <em>M&uuml;slim,</em> Kitab&rsquo;ul-Fezail, Bab-u isbat-i havz-i nebiyyina ve diğer kaynaklara m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> - <em>Cami&rsquo;ul-Usul,</em> 11/121,</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> - Peygamber (s.a.a.) b&uuml;y&uuml;k ashabının y&uuml;ce makamını derk etmek i&ccedil;in Sahife-i Seccadiye de yer alan imam Seccad (a.s.)&rsquo;ın d&ouml;rd&uuml;nc&uuml; duasını okuyunuz.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> - <em>Lisan&rsquo;ul-Mizan,</em> 2/149-8</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> - <em>Nezeriye-i Adalet-i Sahabe,</em> Ara-i ulema&rsquo;il m&uuml;slimin fit-takiyyeti ve&rsquo;s-Sahabe/92</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> - <em>El-muvafakat,</em> 3/56-57&rsquo;de doktor Abdullah Derraz&rsquo;ın bu hadis hakkında d&uuml;şt&uuml;ğ&uuml; dipnota m&uuml;racaat ediniz. Ayrıca <em>lisan&rsquo;ul-Mizan,</em> 2/148 ve 159, dipnot</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> - Nitekim Şatib-i sahabenin s&uuml;nnetinin h&uuml;ccet olduğunu ispat etmek i&ccedil;in bu hadise istinat etmiştir. el-Muvafakat, 3/54&rsquo;e m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> - <em>Usd&rsquo;ul-Gabe,</em> 4/199 ve sahabenin halini şerh eden diğer kitaplara m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> - Busr bin Ertat&rsquo;ın cinayetlerini <em>Tarih-i Taberi,</em> 6/77-81, <em>Kamil&rsquo;ut-Tevarih,</em> 3/162-167, <em>Tarih-i İbn-i Asakir,</em> 3/222, <em>el-İsabe,</em> 3/9 ve diğer kaynaklarda araştırınız.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> - <em>Usd&rsquo;ul-Gabe,</em> 4/199 ve sahabenin halini şerheden diğer kitaplara m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> - <em>Sahih-i M&uuml;slim,</em> 6/22 ve <em>S&uuml;nen-i Beyhaki</em> 8/156</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> - Busr b. Ertat ve diğerlerinin cinayetlerini <em>Tarih-i Taberi</em> 6/77-81, <em>Kamil-i İbn-i Esir </em>3/162-167, <em>Tarih-i İbn-i Esakir</em> 3/222, el-İsabe 3/9 ve <em>İstiab</em> 1/65-66 ve benzeri kaynaklarda g&ouml;rebilirsiniz.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> - <em>M&uuml;slim</em>, 6/21, <em>M&uuml;sned-i Ahmet</em>, 2/296,</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> - <em>En&rsquo;nas ve&rsquo;l-İ&ccedil;tihad</em> 515-518</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> - <em>Şerh-u Nehc&rsquo;il Belağa,</em> 4/56 ve diğer kaynaklar.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> - Buhari, M&uuml;slim, Tirmizi, İbn-i Mace, Nesai ve diğerleri, Peygamber (s.a.a)&rsquo;ten ş&ouml;yle rivayet etmişlerdir: &ldquo;M&uuml;sl&uuml;man&rsquo;a s&ouml;vmek fısktır.&rdquo; Tirmizi ise ş&ouml;yle rivayet etmiştir: &ldquo;M&uuml;min asla lanet etmez.&rdquo; <em>El-Gadir</em> 10/267&rsquo;e m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> - <em>M&uuml;stedrek-i Hakim</em>...121, <em>Tarih-i İbn-i Esakir,</em> 2/184, <em>Hesais-u Nesai</em>/24, <em>Menakib-i Harezmi</em>/82 ve 91,</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> - Bir Grup ashabın nakletmişlerdir ki Peygamber Ali&rsquo;ye ş&ouml;yle buyurmuştur: &ldquo;Ey Ali seni ancak m&uuml;min sever ve ancak m&uuml;nafık sana buğz eder.&rdquo; (<em>Tirmizi</em>, 5/306, <em>Hasais</em>/27, <em>S&uuml;nen-i Nesai</em>, 8/116, <em>Tarih-i İbn-i Esakir</em>, 2/188 ve diğer bir &ccedil;ok kaynaklar.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> - Hatta Allah-u Teala Kur&rsquo;an da kafirlere bile s&ouml;vmemeyi emretmiştir: &ldquo;Allah&#39;tan başka yalvardıklarına&nbsp; s&ouml;vmeyin ki onlar da bilmeyerek&nbsp; aşırı gidip Allah&#39;a s&ouml;vmesinler.&rdquo;<em>(En&rsquo;am/104)</em></p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> - <em>Tarih-i Taberi,</em> 6/141-156, <em>İbn-i Esakir,</em> 4/84, <em>Eğani-i Ebu&rsquo;l Ferec,</em> 16/2-11</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> - <em>İsti&rsquo;ab,</em> 1/142, <em>İbn-i Kesir, </em>8/79, <em>El-İmame ve&rsquo;s-Siyase,</em> 1/138-142, Tarih-i Taberi, 6/170</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> - <em>Şerh-u Nehc&rsquo;ul Belağa,</em> 57. Hutbe, 4/57</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> - <em>Tertib-i Cem&rsquo;ul-Cevami-i suyuti,</em> 6/184</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> - <em>Buhari,</em> Kitab&rsquo;us-Salat, Bab&rsquo;ut-Taavun, fi-binail Mescid, <em>M&uuml;slim,</em> kitab&rsquo;ul fiten, bab-u la tekumu es-sae ve <em>Tirmizi </em>/2 Bab-u Menakıb-i Ammar</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> - <em>M&uuml;sned-i Ahmed,</em> 4/89, <em>M&uuml;stedrek-i Hakim,</em> 3/391, ve <em>Tarih-i Bağdat,</em> 1/152</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> - <em>El-M&uuml;stedrek,</em> 3/387 ve <em>El-İsabe,</em> 4/151,</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> - Eb&rsquo;ul Gadiye kendi d&ouml;neminin karanlık kişilerinden biridir. Ondan sadece, &ldquo;Kanlarınız ve mallarınız (birbirinize) haramdır.&rdquo; Ve &ldquo;Benden sonra kafir olup birbirinizin boynunu vurmayın.&rdquo; Hadisleri nakledilmiştir. Ger&ccedil;ekten &ccedil;ok ilgin&ccedil;tir o bu s&ouml;z&uuml; duyduğu halde Amamr&rsquo;ı katletmiştir. (<em>el-İstiab</em>, 2/680 ve <em>el-İsabe,</em> 4/150)</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> - <em>Buhari,</em> Kitab-u bed&rsquo;il-halk, bab-u alamat&rsquo;un-N&uuml;b&uuml;vveh, <em>M&uuml;slim,</em> Kitab&rsquo;uz-Zekat, Bab&rsquo;ut-Tahris, ala katlil Havaric.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> - <em>Nehc&rsquo;ul-Belağa</em></p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> - <em>Hesais-u Nesai</em>/39, <em>M&uuml;sned-i Ahmed,</em> 4/262, <em>M&uuml;stedrek,</em> 3/140 ve <em>Tarih-i Bağdat,</em> 1/135.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> - Sihah sahihleri şu hadisi Peygamber (s.a.a)&rsquo;ten rivayet etmişlerdir ki Allah&rsquo;tan başka ilah olmadığına ve benim Allah&rsquo;ın resul&uuml; olduğuma şahadet eden bir M&uuml;sl&uuml;man&rsquo;ı şu &uuml;&ccedil; sebep dışında &ouml;ld&uuml;rmek helal değildir: Zina eden evli kimse birini &ouml;ld&uuml;ren katil, cemaatten ayrılan ve dinini terkeden kimse.&rdquo; B&ouml;ylece en azından Osman&rsquo;ın katillerinin de bu nas karşısında i&ccedil;tihat ettikleri s&ouml;ylenebilir.</p>\n	</div>\n</div>','Kitap ve Sünnet Işığında Sahabenin Adaleti Görüşü','','publish','closed','open','','kitap-ve-sunnet-isiginda-sahabenin-adaleti-gorusu','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3264',0,'post','',0),(3265,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p style=\"text-align: right;\">\n	Ehli Beyt &Ouml;ğretisi 4</p>\n\n<p>\n	Sahabenin adaleti g&ouml;r&uuml;ş&uuml;, hadis ehli ekolunun oluştuğu d&ouml;nemden bu yana kesin bir inan&ccedil; olarak Ehl-i S&uuml;nnet vel Cemaat arasında benimsenerek sabit inan&ccedil;larından biri olmuştur.</p>\n\n<p>\n	Bu inancın şekillenmesinde, sahabe d&ouml;nemindeki bir takım siyasi olayların etkisi olmuştur. Peygamber (s.a.a )&rsquo;in vefatından sonra meydana gelen olaylar, Muaviye&rsquo;nin tasallutuna ve &Uuml;meyyeoğulları grubunun M&uuml;sl&uuml;manlara hakim olup hakimiyeti ele ge&ccedil;irmelerine neden oldu. Bu d&ouml;nem s&uuml;resince bir &ccedil;ok iniş &ccedil;ıkışlar ortaya &ccedil;ıktı. Sayısız cinayetler ve katliamlar ger&ccedil;ekleşti. Osman&rsquo;ın hilafeti d&ouml;neminde, &Uuml;meyyeoğulları karşılarında meydanı a&ccedil;ık g&ouml;r&uuml;nce i&ccedil;lerine g&ouml;md&uuml;kleri ihtiras ve arzularını ihya etmeyi ve siyasi inzivadan &ccedil;ıkmayı kararlaştırdılar. Sonunda da, Muaviye İmam Hasan (a.s) ile barış anlaşması imzalayarak resmen kendisini halife ilan etti. Muaviye yapmış olduğu savaşlarda, su&ccedil;suz insanları katletti, M&uuml;sl&uuml;manları &ccedil;eşitli y&ouml;ntemlerle baskı ve korku altına aldı. Hilekarlık ve propaganda y&ouml;ntemlerine başvurarak sayısız bid&rsquo;atlar ortaya &ccedil;ıkardı. Bu d&ouml;nemde sahabenin b&uuml;y&uuml;k ve takvalı şahsiyetleri Muaviye&rsquo;nin cellatlarınca katledildi. Hz. Peygamber (s.a.a)&rsquo;in Ehl-i Beyt&rsquo;inin ve İmam Ali&nbsp; (a.s)&rsquo;ın şahsiyetini ortadan kaldırmak i&ccedil;in gece g&uuml;nd&uuml;z durmadan &ccedil;alışıldı.</p>\n\n<p>\n	B&ouml;yle bir durumda hi&ccedil; ş&uuml;phesiz insanlar o g&uuml;nk&uuml; durumu ihtilaf ve olayları tahlil etme ihtiyacı duyacaklardı. Bu y&uuml;zden Emevilerin sahtekar propaganda teşkilatı siyasi bir hedef olarak hilafet ve saltanatlarının zarar g&ouml;rmemesi i&ccedil;in M&uuml;sl&uuml;manların olayları doğru bir şekilde yorumlamalarına ve Muaviye soyunun karanlık ve siyah &ccedil;ehresini ortaya &ccedil;ıkarmalarına mani olmak i&ccedil;in &ccedil;alışıyorlardı.</p>\n\n<p>\n	Muaviye kendi şahsiyetini korumak, herhangi kıyam ve direnişle karşılaşmamak ve meşruiyet elde etmek i&ccedil;in uşaklarını seferber ederek geniş &ccedil;apta yalan&nbsp; hadisler&nbsp; uydurmaya başvurmuş ve bu hadisler vasıtasıyla bir yandan değersiz insanları y&uuml;celtmeye ve hayali kahramanlar ve yalancı mitler oluşturmaya ve diğer yandan Ali (a.s) ve Peygamber (s.a.a)&rsquo;in Ehl-i Beyt&rsquo;inin fazilet ve değerini d&uuml;ş&uuml;rmeğe &ccedil;alışmıştır.</p>\n\n<p>\n	B&ouml;ylece kendi akıllarınca her a&ccedil;ıdan Haşimoğulları ve &Uuml;meyyeoğulları arasındaki savaştan galip ve kahraman olarak ayrılacaklarını zannediyorlardı.</p>\n\n<p>\n	Bu iki teşebb&uuml;s&uuml;n psikolojik sebebi, Hz. Ali (a.s)&rsquo;ın faziletleri karşısında i&ccedil;ine d&uuml;şt&uuml;kleri aşağılık ve geri kalmışlık kompleksinden kurtulmaktı.</p>\n\n<p>\n	İşte bu d&ouml;nemde Muaviye, sahabenin i&ccedil;tihadı d&uuml;ş&uuml;ncesini ortaya atarak bu vesileyle kendilerinin t&uuml;m k&ouml;t&uuml; davranışlarını tevil etmeye &ccedil;alıştılar ve halkı baskı altında tutarak sahabenin şahsiyetinin eleştirilemeyeceği fikrini yaygınlaştırdılar. B&ouml;ylece halkın sahabelerden bazısının uygunsuz, yersiz davranışlarını yargılamasına ve onlardan birini ge&ccedil;mişi sebebiyle su&ccedil;lamasına engel oldular. Hatta bununla da yetinmeyip her t&uuml;rl&uuml; yanlışlığa bir kılıf uydurabilmek i&ccedil;in sahabeden her hangi birine uyulmasının din a&ccedil;ısından bir engel oluşturmadığı fikri yayılarak herkesin kendine g&ouml;re bir din anlayışı ortaya koymasına zemin hazırladılar.</p>\n\n<p>\n	İşte b&ouml;yle bir s&uuml;re&ccedil;te b&uuml;t&uuml;n sahabelerin adaletinin kelami ve fıkhi g&ouml;r&uuml;ş&uuml; şekillenmeye başladı.</p>\n\n<p>\n	Bu inancın şekillenmesine sebep olan &ouml;nkoşulları g&ouml;zardı ederek, bu g&ouml;r&uuml;ş sahiplerinin maksat ve hedeflerine iyimserlikle bakanlar ve onların hayırsever niyetler taşıdığını tasavvur edenler ise ş&ouml;yle bir yorum ortaya koymaktadırlar:</p>\n\n<p>\n	Tabiiler d&ouml;neminde ve daha sonraki yıllarda halktan bir &ccedil;oğu sahabe ve halifeler d&ouml;nemindeki tarihi olayları incelemeye başladılar. Halkın b&uuml;y&uuml;k sahabilerin şahsiyet ve yaşantı tarzı hakkındaki fikirleri artmaya başladı. Sahabenin fazilet veya k&ouml;t&uuml;l&uuml;kleri meclisten meclise aktarıldı. Bu d&ouml;nemde tarih boyunca en &ccedil;ok zulme ve baskılara maruz kalanlar kendi haklarını dile getirmeye, zulme uğramış ve hakkı &ccedil;iğnenmiş biri olarak eleştirilerini ortaya koymaya başladılar. B&ouml;ylece muvafık ve muhalif olanlar karşı karşıya geldiler. Bir grup alimler ise bu gidişin hi&ccedil; kimsenin menfaatine olmadığını g&ouml;r&uuml;nce, tarihi olayları kapatmak, sahabe d&ouml;nemindeki kanlı ve acı olayların h&uuml;km&uuml;n&uuml; Allah&rsquo;a havale etmek, her iki tarafa da saygıyla bakılmasını ve sahabenin yaptığı her şeyin mazur g&ouml;r&uuml;lmesini sağlamaya &ccedil;alıştılar.</p>\n\n<p>\n	Onlar sahabeye itiraz ve eleştiri kapısının a&ccedil;ık tutulmasının ve halk arasında onların s&uuml;rekli tartışılmasının asr-i saadetteki tarihi azameti tehlikeye d&uuml;ş&uuml;receğini, ilk M&uuml;sl&uuml;manların t&uuml;m haysiyet ve h&uuml;rmetlerinin yok olacağını d&uuml;ş&uuml;nd&uuml;ler. B&ouml;ylece bir s&uuml;re sonra eleştirilmeyen hi&ccedil;bir sahabi kalmayacak, bu olaylar İslam tarihinin muhteşem kazanımlarını ortadan kaldıracak ve s&uuml;rekli ilk mensuplarının uygunsuz davranışları, zul&uuml;mleri ve ihanetleri dile getirilen bir dine g&uuml;ven yok olacaktı. Onlar sahabenin şahsiyetinin lekelenmesiyle kitap ve s&uuml;nnetin de yara alacağını d&uuml;ş&uuml;n&uuml;yorlardı. &Ccedil;&uuml;nk&uuml; başkalarına şeriat h&uuml;k&uuml;mlerini, Peygamber&rsquo;in hadis ve siretini nakledenler bu sahabilerdi. Gelecek kuşakların dini h&uuml;k&uuml;m ve marifetleri elde etmek i&ccedil;in başvuracakları sahabe dışında bir yolu yoktu. Dolayısıyla bu kitap şahitlerinin yara alması durumunda dinin temelleri sarsılacak kitap ve s&uuml;nnetin etkileri yok olacaktı.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>&nbsp;</p>\n\n<p>\n	Sahabenin adil olduğu g&ouml;r&uuml;ş&uuml;ne iyimser bakanların yorumları işte b&ouml;yledir. bize g&ouml;re bu g&ouml;r&uuml;ş &ccedil;eşitli boyutlardan kabul edilemez bir g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	&Ouml;ncelikle b&ouml;yle bir d&uuml;ş&uuml;nce, şer-i delil akli burhan ve tarihi ger&ccedil;eklere uymamaktadır. İkinci olarak, masum olmayan insanların şahsiyetine dokunulmazlık vermenin zararı onların şahsiyetlerini yok etmenin zararından daha b&uuml;y&uuml;kt&uuml;r. &Uuml;&ccedil;&uuml;nc&uuml; olarak, b&ouml;yle bir dokunulmazlık sonucunda sahabilerden her birinin kişisel d&uuml;ş&uuml;nce ve heva heveslere dayalı olarak ortaya koydukları hata, bid&rsquo;at ve tahrıflerini &ouml;l&ccedil;&uuml; ve &ouml;rnek kabul edecek olursak bu, dinin &ccedil;&ouml;k&uuml;ş&uuml; sayılır&nbsp; ve bunun tehlikesi kitap ve s&uuml;nnetin şahitlerini eleştirmenin tehlikesinden daha k&uuml;&ccedil;&uuml;k değildir. D&ouml;rd&uuml;nc&uuml; olarak, bir grup sahabiye itirazda bulunmak ve onların k&ouml;t&uuml; davranışlarını kınamak b&uuml;t&uuml;n sahabeye saldırmak ve onlarla savaşmak anlamını taşımaz. Sahabenin adaletine inanmayanlar da dengeli bir metottan yanadırlar. Onlar da bir &ccedil;ok sahabeye karşı ihlas ve muhabbet dolu kalplere sahiptirler. Beşinci olarak, tarihi acı olayları dile getirmeyi &ouml;nlemek i&ccedil;in b&uuml;t&uuml;n sahabeye dokunulmazlık elbisesinin giydirmek yerine aşırılıklardan uzak, ger&ccedil;ek&ccedil;i bir tavırla bu konunun ele alınarak incelenmesi dinin korunması i&ccedil;in daha sağlam ve doğru bir yoldur. &Ccedil;&uuml;nk&uuml; din bizzat hak &uuml;zere kuruludur ve herkesi hakka uymaya &ccedil;ağırmaktadır. B&ouml;yle bir dinin temelinin belirsizlik &uuml;zere kurulu olması a&ccedil;ık bir &ccedil;elişki sayılır. Altıncısı, bu &ouml;rtbas etme y&ouml;ntemi temelde dinin taşıdığı misyon ve hedeflerle tam bir tezat i&ccedil;erisindedir &ccedil;&uuml;nk&uuml; din zahiri bir zafer ve hakimiyet kurmak yerine insanların az da olsalar hak &uuml;zere doğru olarak hareket etmesine taraftardır. Yanlışların &uuml;st&uuml;ne perde &ccedil;ekilerek bir zahiri mevki ve ihtişam kazanma hedefini taşımamaktadır. Kur&rsquo;an-ı Kerim&rsquo;de a&ccedil;ıklandığı &uuml;zere bir &ccedil;ok Peygamber&rsquo;in kavminin b&uuml;y&uuml;kleri şartlı olarak o Peygamber&rsquo;e iman getireceklerini ileri s&uuml;rerek Peygamber&rsquo;den bazı tavizler &ouml;rneğin yanındaki fakirlerle ilişkisini kesmesini istemişler ama peygamberler Allah&rsquo;ın emriyle hak &uuml;zerinde direniş g&ouml;stermeği ve sonu&ccedil;ta zayıf durumda kalmayı onların tekliflerine uyarak haktan taviz vermeye tercih etmişlerdir. Hz. Musa&rsquo;nin sahabilerinin Hz. Musa aralarından bir s&uuml;re ayrılması &uuml;zere sapmaları ve Hz. Musa (a.s)&rsquo;ın onların bu sapmalarına g&ouml;z yummayarak sapıklığa d&uuml;şen &ccedil;oğunluğa karşı şiddetle tavır aldığı olayı Kur&rsquo;an-ı Kerim&rsquo;de defalarca zikredilmiştir. Bu kıssa bile, bir dinin mensuplarının sapması ve hataları karşısında o toplumun salih ve alim kimseleri tarafından nasıl bir tavır alınması gerektiğini a&ccedil;ık&ccedil;a g&ouml;stermektedir.</p>\n\n<p>\n	Bizim inancımıza g&ouml;re, sahabenin adaleti g&ouml;r&uuml;ş&uuml;n&uuml;n şekillenme k&ouml;klerini incelerken, &Uuml;meyyeoğulları d&ouml;nemindeki siyaset erbabının hedeflerini de g&ouml;z ardı etmemek gerekir.</p>\n\n<h2>\n	Sahabenin Adaleti G&ouml;r&uuml;ş&uuml;n&uuml;n Siyasi Sonu&ccedil;ları</h2>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;n, fikri ve siyasi alanda meydana getirdiği farklı etki ve&nbsp; siyasi sonu&ccedil;larından bazıları şunlardır:</p>\n\n<p>\n	1- Sahabeyi asla eleştirmemek, onları emin ve mukaddes saymak, b&ouml;ylece de sahabe d&ouml;nemindeki karanlık olayları değerlendirmekten ve onların uygun olmayan amellerini incelemekten M&uuml;sl&uuml;manları alıkoymak.</p>\n\n<p>\n	2- Muaviye&rsquo;nin saltanatına meşruiyet kazandırmak, Muaviye&rsquo;nin kendi saltanatını genişletmek, g&uuml;&ccedil;lendirmek ve Yezid&rsquo;i veliaht olarak se&ccedil;erek&nbsp; bu makamı Umeyyeoğullarında kalıcı kılmak i&ccedil;in yaptığı b&uuml;t&uuml;n sahtekarca işleri ve canice savaşları, isyanları, g&uuml;nahsız insanlara uyguladığı katliamları, bozduğu anlaşmaları, sahabenin iyilerini şehit edişini ve benzeri t&uuml;m k&ouml;t&uuml;l&uuml;klerini Muaviye&rsquo;nin ve uşaklarının bir i&ccedil;tihadı olarak g&ouml;rmek ve b&uuml;t&uuml;n bu olayları onların yalan ve hayali adaleti g&ouml;lgesinde yorumlamak.</p>\n\n<p>\n	3- Umeyye oğullarının d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; yok ederek M&uuml;sl&uuml;manlara yaptıkları baskıyı, Allah&rsquo;tan gelen bir ka&ccedil;ınılmaz takdir hatta O&rsquo;nun insanlara verdiği bir nimet olarak değerlendirmek; itiraz edenlere işkence ve baskı uygulamak ve neticede de b&uuml;y&uuml;k bir diktat&ouml;rl&uuml;k kurmak.</p>\n\n<p>\n	4- Bu g&ouml;r&uuml;ş&uuml; onaylayanlar ve muhalif olanlar arasında ayrıcalık yaratmak muhalifleri fısk, k&uuml;f&uuml;r ve irtidatla su&ccedil;lamak ve neticede M&uuml;sl&uuml;man fırkalar arasında bir d&uuml;şmanlık atmosferi yaratmak.</p>\n\n<h2>\n	Sahabenin adaleti g&ouml;r&uuml;ş&uuml;n&uuml;n akidevi ve fikri neticeleri</h2>\n\n<p>\n	Ger&ccedil;i sahabenin adaleti, bu g&ouml;r&uuml;ş&uuml;n taraftarlarına g&ouml;re Peygamber (s.a.a)&rsquo;e ve ashabına aşk ve muhabbetin bir sembol&uuml;d&uuml;r. Ama, bu coşkun duygular, şer-i kaidelere ve akli bir burhana dayanmadığı i&ccedil;in inan&ccedil; ve d&uuml;ş&uuml;nce sahasında istenmeyen bir takım sonu&ccedil;lar yaratmıştır:</p>\n\n<p>\n	1- Bu g&ouml;r&uuml;ş&uuml;n direkt &uuml;r&uuml;n&uuml; masum olmayan insanların şahsiyetinin masum ve dokunulmaz hale gelişidir. Bu mantıksız aşk akıllara zincir vurmakta, yapıcı ve hedefli tartışma ortamını yok etmektedir.</p>\n\n<p>\n	2- Bu g&ouml;r&uuml;ş&uuml;n taraftarları ashaba isnat edilen b&uuml;t&uuml;n rivayet ve hadisleri almakta ve ashabı adil bildiği i&ccedil;in de sahabe d&ouml;neminde ve bizzat sahabiler vasıtasıyla uydurulan hadisleri sahih hadisler gibi kabul etmek ve bunları birbirinden ayırma g&ouml;revini iptal etmektedir.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Oysa adil sahabilerce nakledilen sahih rivayetlerle hadis uydurma d&ouml;neminde fasık, bağımlı ve uşak kimselerce uydurulup Peygamber&rsquo;e isnat edilen rivayetler i&ccedil; i&ccedil;edir. Daha sonraları Ehl-i S&uuml;nnetin inan&ccedil;larının bir par&ccedil;ası haline gelen nice hurafe ve <em>israiliyat</em> da kendi alimleri nezdinde kabul g&ouml;ren bu t&uuml;r uydurma hadislerden kaynaklanmıştır.</p>\n\n<p>\n	3- Sahabeyi adil bilmenin sonu&ccedil;larından bir diğeri de, sahabenin Kur&rsquo;an ve s&uuml;nneti anlayışta merci haline gelişi, g&ouml;r&uuml;ş ve d&uuml;ş&uuml;ncelerinin şer-i bir h&uuml;ccet sayılmasıdır.</p>\n\n<p>\n	Tabiiler ve tabe-i tabiinler d&ouml;neminde Ehl-i Beyt&rsquo;ten ayrı bir yol izlemeye &ccedil;alışan bazı kimseler sahabeye muhalefet etmekten &ccedil;ekinerek, onlarla uyum i&ccedil;inde olmaya ve kendi g&ouml;r&uuml;şlerini onların uygun g&ouml;r&uuml;şleriyle g&uuml;&ccedil;lendirmeye b&uuml;y&uuml;k &ouml;zen g&ouml;stermişlerdir. &Ouml;yle ki artık sahabeyi taklit ve takip etmeyi bir farz biliyorlardı. Bu sebeple de bazı mezheplerde sahabenin tavır ve s&uuml;nneti şer-i delillerden biri olarak kabul g&ouml;rm&uuml;şt&uuml;r.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet fıkıh mezheplerinin imamları da s&uuml;rekli olarak sahabenin s&ouml;z ve g&ouml;r&uuml;şlerini &ouml;nemsemiş ve şer-i h&uuml;k&uuml;mlere ulaşma hususunda bir kaynak olarak kabul etmişlerdir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a>&nbsp;B&ouml;ylece kesin delillerle ispat edilmiş olan Peygamber&rsquo;in Ehl-i Beytinin hak ve &uuml;st&uuml;nl&uuml;kleri, &ouml;zellikle de ilmi &ouml;nderlikleri g&ouml;rmezlikten gelinmiş, siyasi baskılar sonucu ashap ve &uuml;mmetin diğer alimlerinden bile aşağı bir d&uuml;zeyde tutulmalarına neden olmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - B&uuml;y&uuml;k muhaddis Ebu Zer&rsquo;a ş&ouml;yle diyor: &ldquo;Sahabeden birini eleştiren kimseyi g&ouml;r&uuml;rsen bil ki o zındıktır. Zira; Peygamber Kur&rsquo;an ve h&uuml;k&uuml;mleri haktır. B&uuml;t&uuml;n h&uuml;k&uuml;mleri sahabiler bizlere ulaştırmıştır. Bunlar bizim şahitlerimizi yaralayarak kitap ve s&uuml;nnetimizi iptal etmek istiyorlar. Oysa buna kendileri daha layıktır ve onlar zındıktır. (el&rsquo;İsabe, 1/18.)</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - İbn-i Esir, Usd&rsquo;ul-Gabe&rsquo;nin &ouml;ns&ouml;z&uuml;nde ş&ouml;yle diyor: Sahabe de b&uuml;t&uuml;n ilm-i rical kaidelerinde diğer ravilerle ortak kaidelere sahiptir. Şu farkla ki; ashabın adil olup olmadığı tartışılamaz. &Ccedil;&uuml;nk&uuml; onların hepsi adildir ve adaletsizlikle nitelendirilemezler.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - Şatıbi, <em>el-Muvafakat</em> adlı kitabında ş&ouml;yle diyor: &ldquo;Sahabenin s&uuml;nneti kendisiyle amel edilen ve kendisine m&uuml;raacaat edilen bir s&uuml;nnettir.&rdquo; (4/54) s&uuml;nnet hakkındaki&nbsp; bu g&ouml;r&uuml;ş daha &ccedil;ok ve &ouml;zellikle de raşit halifeler i&ccedil;in taraftar toplayabilmiştir. Bu g&ouml;r&uuml;ş&uuml;n kaynağı da s&ouml;zde şu hadistir: &ldquo;Benim ve raşit halifelerimin s&uuml;nnetine uyunuz&rdquo;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - Ebu Hanife kıyas ile ashabın g&ouml;r&uuml;ş&uuml;n&uuml;n &ccedil;atıştığı noktalarda ashabın g&ouml;r&uuml;ş&uuml;n&uuml; kabul ediyordu. (<em>Ebu Zehra</em>, Ebu Hanife / 304) İbn-i Kayyim&rsquo;in de dediği gibi İmam Ahmet bin Hanbel&rsquo;e g&ouml;re h&uuml;k&uuml;mlerin temel &ouml;ğelerinden biri de sahabenin fetvalarıydı. Hatta Hanefiler ve Hanbeliler sahabenin fiillerini Kur&rsquo;an&rsquo;ı tahsis eden (Kur&rsquo;an&rsquo;daki genel h&uuml;km&uuml; ge&ccedil;ersiz kılan yani &ouml;zele indirgeyen) bir &ouml;ğe olarak kabul etmişlerdir. (<em>El-Medhal-u Devalibi</em>/217</p>\n	</div>\n</div>','Sahabenin Adaleti Görüşünün Ortaya Çıkışının Siyasi ve Fikri Kökleri','','publish','closed','open','','sahabenin-adaleti-gorusunun-ortaya-cikisinin-siyasi-ve-fikri-kokleri','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3265',0,'post','',0),(3266,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p style=\"text-align: right;\">\n	Odkan ERDENAY/Erenler 1</p>\n\n<p>\n	İsl&acirc;m Peygamberi Resul-i Ekrem (s.a.a) hayatta iken &lsquo;Alev&icirc;lik&rsquo; denen bir kavram ortada yoktu. Her ne kadar İmam Ali (a.s)&rsquo;ın sadık taraftarları -mesela Mikdad, Ammar, Ebuzer- vardıysa da onlar hakkında kullanılan taraftar anlamına gelen &lsquo;Şia&rsquo; kelimesi idi. Rivayet edildiğine g&ouml;re &uuml;&ccedil; y&uuml;z kadar sahab&icirc; &lsquo;Ali Şiası&rsquo; adı ile &uuml;n salmıştı. &Ccedil;&uuml;nk&uuml; İmam Ali (a.s) bir&ccedil;ok defa Resul-i Ekrem&nbsp; (s.a.a) tarafından halifeliğe atanmış,<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> halktan bir grup onun etrafında toplanmıştı. Hatta Resul-i Ekrem (s.a.a)&rsquo;in kendisi bile bu insanları &ouml;vm&uuml;ş, bunlar hakkında &lsquo;Ali Şiası&rsquo; ve &lsquo;Ehl-i Beyt Şiası&rsquo; kavramlarını kullanmıştı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> &lsquo;Şi&icirc;lik&rsquo; kavramı bundan sonra kesintisiz şekilde İmam Ali (a.s)&rsquo;ın (ve daha geniş anlamda On İki İmam (a.s)&rsquo;ın) taraftarlarını ifade etmek i&ccedil;in kullanıldı. İmam Ali&rsquo;nin şahadetinden sonra soyundan gelenler i&ccedil;in de Alev&icirc; kavramı kullanılmaya başlandı.</p>\n\n<p>\n	On İki İmam (a.s)&rsquo;ın altıncısı olan İmam Sadık (a.s)&rsquo;ın imamet d&ouml;neminde iki yeni kavram ortaya &ccedil;ıktı. Bunlardan birincisi &lsquo;Zeyd&icirc;lik&rsquo;tir ki, İmam Zeynelabidin (a.s)&rsquo;dan sonra oğlu Zeyd&rsquo;in imametini kabul ettiler. Bunlar bir başka fırka oluşturarak On iki İmam &ccedil;izgisinden ayrıldılar.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> İkinci kavram ise &lsquo;Cafer&icirc;lik&rsquo;tir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Siyas&icirc; &ccedil;alkantılardan faydalanan İmam Sadık (a.s)&rsquo;ın Şi&icirc; inan&ccedil; ve &ouml;ğretilerini a&ccedil;ıklaması ve bilimsel harekete hızlı bir ivme kazandırmasına binaen &lsquo;On İki İmamcı Şia&rsquo;ya &lsquo;Cafer&icirc;lik&rsquo; adı verildi.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> İmam Sadık (a.s)&rsquo;ın adı olan &lsquo;Cafer&rsquo;e mensubiyeti bildiren bu kavram her zaman &lsquo;Şi&icirc;lik&rsquo; kavramı ile bir arada kullanıldı.</p>\n\n<p>\n	İmam Sadık (a.s) şehid edildikten sonra yeni imamın kim olacağına dair yeni tartışmamalar ortaya &ccedil;ıktı. Bir grup Şia, İmam Sadık (a.s)&rsquo;dan &ouml;nce vefat eden oğlu İsmail&rsquo;i imam tanıdı. B&ouml;ylece Şia&rsquo;dan ikinci&nbsp; kopuş ger&ccedil;ekleşti. Bunlara ise &lsquo;İsmail&icirc;&rsquo; adı verildi ve bunlar da On İki İmam &ccedil;izgisinden ayrıldılar.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> Şi&icirc;lik i&ccedil;erisinde belirtilen bu kopmalar ve kavramlar dışında &ouml;nemsenecek başkaları olmadı.</p>\n\n<p>\n	On beşinci y&uuml;zyılın son yarısında Şah İsmail&rsquo;in babası Şeyh Haydar&rsquo;ın halifeleri i&ccedil;in yeni bir kavram kullanıldı. Bu kavram &lsquo;Kızılbaşlık&rsquo;tı. &Ccedil;&uuml;nk&uuml; Şeyh Haydar&rsquo;ın halifeleri başlarına kırmızı bir sarık sarıyorlardı. Bu kavram &ouml;zellikle Anadolu&rsquo;da ve İran&rsquo;da yayıldı. Artık bu coğrafyada Şi&icirc;lik ve Caferilik&rsquo;le birlikte yeni bir kavram kullanılıyordu: Kızılbaşlık...</p>\n\n<p>\n	Bir taraftan Osmanlılar ve Safev&icirc;ler arasındaki m&uuml;cadeleler, diğer taraftan Anadolu&rsquo;daki Şi&icirc;/Kızılbaş ayaklanmaları bir&ccedil;ok Şi&icirc;/Kızılbaş&rsquo;ın katledilmesi ile sonu&ccedil;landı. &Ccedil;aldıran savaşından sonra Anadolu&rsquo;daki Şi&icirc;ler ile İran&rsquo;daki Şi&icirc;ler arasındaki bağlar gevşedi ve İran&rsquo;da Safev&icirc;ler&rsquo;in y&ouml;netimden alaşağı edilmeleri ile koptu. Osmanlı da bu arada boş durmadı. Katliamlarla bu insan kaynağını&nbsp; bitiremeyeceğini anlayınca Anadolu&rsquo;daki Şi&icirc;/Kızılbaş tekke ve medreselerine el attı. Hacı Bektaş Tekkesi&rsquo;ne bile kendi adamlarını yerleştirdi. S&uuml;nn&icirc;liği yaymaya &ccedil;alıştı. Bu ocaklarda &ldquo;Ehl-i Beyt ilmi&rdquo; &ouml;ld&uuml;r&uuml;ld&uuml;. Huruf&icirc;ler, Masonlar ve bunlar gibi bir&ccedil;ok sapık inan&ccedil;lar buralarda yer etti. On altıncı y&uuml;zyılın ikinci yarısından itibaren yeni bir kavram ortaya &ccedil;ıkmıştı: Bektaş&icirc;lik...<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	Bu tarihten sonra Bektaş&icirc;lik genelde şehirde yaşayan ve Osmanlı&rsquo;ya yakın Şi&icirc;ler i&ccedil;in, Kızılbaşlık ise kırsal kesimde yaşayan Şi&icirc;ler i&ccedil;in kullanıldı. D&uuml;nyanın her yerinde ise &ndash;Anadolu da dahil- Alev&icirc; kelimesi İmam Ali (a.s)&rsquo;ın soyundan gelen insanlar i&ccedil;in kullanılıyordu.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Ancak, ne olduysa oldu ve Alev&icirc; kavramı on dokuzuncu y&uuml;zyılın başında Kızılbaş toplulukları ifade etmek i&ccedil;in kullanıldı.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> Kısa bir s&uuml;re sonra Alev&icirc;lik kavramı Bektaş&icirc;lik de dahil, Şi&icirc;lik eğilimleri g&ouml;steren b&uuml;t&uuml;n topluluklar i&ccedil;in kullanılmaya başladı.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> G&uuml;n&uuml;m&uuml;zde de bu kavram aynı anlamda kullanılmaktadır.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p style=\"margin-left:43.5pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- İlgili deliller i&ccedil;in bkz. All&acirc;me Tabataba&icirc;, İsl&acirc;m&rsquo;da Şia, s.28 vd., Kevser Yay. 1993.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- ed-D&uuml;rr&rsquo;&uuml;l-Mensur, 1/379; Gayet&rsquo;&uuml;l-Meram, s.326.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Doğal olarak bunların Alev&icirc;lik&rsquo;le alaksı yok.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- G&uuml;n&uuml;m&uuml;zde Alev&icirc;ler arsında Cafer&icirc;lik kimliği yaygındır.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Cafer&icirc;lik ismi İmam Cafer Sadık (a.s)&rsquo;ın ismine izafeten verilmiştir. Ama Cafer&icirc;lik isminin İmam Sadık (a.s)&rsquo;ın zamanında mı, yoksa&nbsp; daha sonraki zamanlarda mı ortaya &ccedil;ıktığına dair bir bilgimiz yok.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Dolayısı ile bunların da Alev&icirc;lik ile bir alakası yok.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Huruf&icirc; ve Mason sızmaları, Bektaş&icirc;lik kavramının ortaya &ccedil;ıkmasından sonradır.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Baki &Ouml;z, bir kitabında Alev&icirc;liğin 16. yy. Anadolu&rsquo;sunda Hz. Ali yanlılarının genel adı olduğunu s&ouml;ylerse de getirdiği delillerin hepsi zorlamadır. Daha &ccedil;ok Alev&icirc;lik ile Şi&icirc;liği ayrıştırma amacı g&uuml;der.</p>\n\n		<p>\n			Baki &Ouml;z, Alev&icirc;lik Nedir, s.176-177, Der Yay, 1996.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- İriene Melikof, Uyur İdik Uyurdular, s.25 vd., Cem Yay, 1993.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Bu konular &uuml;zerinde ayrıntılı olarak durulacak.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- 1980&rsquo;li yıllara kadar Alev&icirc;liğin Şi&icirc;lik&rsquo;le olan ilişkileri ink&acirc;r edilmiyordu. Ancak 1980&rsquo;den sonra bu durum değişti.&nbsp;</p>\n\n		<p>\n			.</p>\n	</div>\n</div>','Alevilik Kavramının Tarihçesi','','publish','closed','open','','alevilik-kavraminin-tarihcesi','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3266',0,'post','',0),(3267,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h5 style=\"text-align: right;\">\n	Seyyid Seccad H&Uuml;SEYN&Icirc;/Erenler1</h5>\n\n<p>\n	Abdullah b. Abbas&rsquo;tan rivayet edilmiştir; diyor ki:</p>\n\n<p>\n	Resulullah ile birlikteydik ki, Fatıma ağlayarak yanımıza geldi.</p>\n\n<p>\n	Resulullah; &ldquo;Niye ağlıyorsun kızım?&rdquo; dedi. Fatıma; &ldquo;Babacığım&rdquo; dedi, &ldquo;Hasan ile H&uuml;seyin bug&uuml;n evden &ccedil;ıkmış ve bir daha eve d&ouml;nmemişler. Onları aradım ama bulamadım. Şu anda nerede olduklarını bilemiyorum. Ali de evde yoktur. Beş g&uuml;nd&uuml;r bostanı sulamak i&ccedil;in su dolabına gidiyor. Onları senin evlerinde &ccedil;ok aradım, ama hi&ccedil;bir izlerine rastlamadım.&rdquo;</p>\n\n<p>\n	Resulullah; &ldquo;Ey Ebu Bekir! Kalk, benim g&ouml;z&uuml;m&uuml;n ışıklarını ara!&rdquo; dedi.</p>\n\n<p>\n	Sonra; &ldquo;Ey &Ouml;mer! Sen de kalk onları ara! Ey Selman! Ey Ebuzer! Ey falan! Ey falan! Ey falan! Siz de kalkın, onları aramaya koyulun.&rdquo; diyerek tam yedi kişiyi onları aramakla g&ouml;revlendirdi ve; &ldquo;Bu işte ihmal etmeyin ve mutlaka onları bulmaya &ccedil;alışın.&rdquo; diye de &uuml;steledi.</p>\n\n<p>\n	Ancak onlar Hasan ile H&uuml;seyin&rsquo;i bulamadan geri d&ouml;nd&uuml;ler. Peygamber &ccedil;ok &uuml;z&uuml;ld&uuml;. &Uuml;zg&uuml;n bir h&acirc;lde Mescid&rsquo;in kapısında durdu ve; &ldquo;Allah&rsquo;ım, halilin (dostun) İbrahim hakkına, safiyyin (se&ccedil;kin kıldığın) Adem&rsquo;in hakkına, denize doğru veya karaya doğru nereye gitmişlerse, benim g&ouml;z&uuml;m&uuml;n ışıklarını ve kalbimin meyvelerini koru! Onları sağ salim bize kavuştur!&rdquo; diye yalvarmaya başladı.</p>\n\n<p>\n	Bu sırada Cebrail indi ve; &ldquo;Ey Allah&rsquo;ın Resul&uuml;!&rdquo; dedi, &ldquo;Allah sana sel&acirc;m g&ouml;nderiyor ve diyor ki: &Uuml;z&uuml;l&uuml;p kederlenme! O iki &ccedil;ocuk d&uuml;nyada da erdemlidirler, ahirette de erdemlidirler, yerleri de cennettir. uyudukları zaman da, kalktıkları zaman da bir meleği onları korumakla g&ouml;revlendirmişim.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine Resulullah &ccedil;ok sevindi ve sağında Cebrail, solunda Mikail, &ccedil;evresinde de M&uuml;sl&uuml;manlar olduğu h&acirc;lde yola koyularak Neccar Oğulları&rsquo;nın ağılına gitti. Hasan ile H&uuml;seyin oradaydılar. Peygamber onları korumakla g&ouml;revli olan meleğe sel&acirc;m verdikten sonra sevincinden dizleri &uuml;st&uuml;nde havaya sı&ccedil;radı.</p>\n\n<p>\n	Hasan, H&uuml;seyin&rsquo;i kucaklamış olduğu h&acirc;lde oracıkta uyumuşlardı. O melek de kanadının birini onların altına sermiş, &ouml;tekisiyle de &uuml;stlerini &ouml;rtm&uuml;şt&uuml;. Her birinin &uuml;zerinde kıldan veya y&uuml;nden bir c&uuml;bbe vardı. Dudaklarının &uuml;zerinde de hayvan g&uuml;bresi... Peygamber, onların arasına uzanarak uyanmalarını bekledi. Uyandıklarında Peygamber Hasan&rsquo;ı, Cebrail de H&uuml;seyin&rsquo;i kucağına aldı. Sonra Peygamber ağıldan &ccedil;ıktı.</p>\n\n<p>\n	İbn-i Abbas ş&ouml;yle devam ediyor:</p>\n\n<p>\n	Hasan&rsquo;ı Peygamber&rsquo;in sağ kucağında, H&uuml;seyin&rsquo;i de sol kucağında g&ouml;rd&uuml;k. Peygamber onları &ouml;p&uuml;yor ve ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Kim siz ikinizi severse, Allah ve Resul&uuml;&rsquo;n&uuml; sevmiştir. Kim siz ikinize d&uuml;şmanlık duyarsa, Allah ve Resul&uuml;&rsquo;ne d&uuml;şmanlık duymuştur.&rdquo;</p>\n\n<p>\n	Ebu Bekir; &ldquo;Ya Resulallah! Onlardan birini ver de ben taşıyayım.&rdquo; dedi. Peygamber; &ldquo;Taşınanlar ne g&uuml;zel taşınanlar! Altlarındaki binek de ne g&uuml;zel binek!&rdquo; diye cevap verdi.</p>\n\n<p>\n	Peygamber ağılın kapısına geldiğinde &Ouml;mer b. Hattap Peygamber&rsquo;le karşılaştı ve Ebu Bekir&rsquo;in s&ouml;ylediği s&ouml;z&uuml; ona s&ouml;yledi. Peygamber, Ebu Bekir&rsquo;e verdiği cevabı ona da verdi.</p>\n\n<p>\n	G&ouml;rd&uuml;k ki H&uuml;seyin Peygamber&rsquo;in elbisesine b&uuml;r&uuml;nm&uuml;ş, Peygamber&rsquo;in de eli H&uuml;seyin&rsquo;in başının &uuml;zerindeydi. B&ouml;yle bir h&acirc;lde Peygamber Mescid&rsquo;e girdi ve; &ldquo;Bug&uuml;n bu iki oğlumu şereflendireceğim, nasıl ki y&uuml;ce Allah onları şereflendirmiştir.&rdquo; dedi ve ekledi:</p>\n\n<p>\n	&ldquo;Ey Bil&acirc;l! İnsanları bana &ccedil;ağır.&rdquo;</p>\n\n<p>\n	Bil&acirc;l &ccedil;ağrı yaptı ve insanlar Mescid&rsquo;de toplandılar.</p>\n\n<p>\n	Peygamber ashabına ş&ouml;yle konuştu:</p>\n\n<p>\n	&ldquo;Ashabım! Peygamberiniz Muhammed&rsquo;i dinleyin: B&uuml;t&uuml;n insanların i&ccedil;inde en iyi dede ve nineye sahip olanları size tanıtayım mı?&rdquo;</p>\n\n<p>\n	- &ldquo;Evet ya Resulallah!&rdquo; dediler.</p>\n\n<p>\n	Peygamber; &ldquo;Onlar, Hasan ile H&uuml;seyin&rsquo;dir. Dedeleri Allah&rsquo;ın Resul&uuml;, nineleri ise cennet ehlinin kadınlarının hanımefendisi Huveylid kızı Hatice&rsquo;dir.&rdquo; dedi. Ardından ş&ouml;yle ekledi:</p>\n\n<p>\n	&ldquo;Ey insanlar! B&uuml;t&uuml;n insanlar i&ccedil;inde en iyi anne ve babaya sahip olanları size tanıtayım mı?&rdquo;</p>\n\n<p>\n	- &ldquo;Evet ya Resulallah!&rdquo; dediler.</p>\n\n<p>\n	- &ldquo;Onlar Hasan ile H&uuml;seyin&rsquo;dir. Babaları Ebu Talip oğlu Ali&rsquo;dir. Ali, o ikisinden daha iyidir; Allah&rsquo;ı ve Resul&uuml;n&uuml; sever, Allah ve Resul&uuml; de onu severler; İsl&acirc;m&rsquo;da olduk&ccedil;a faydalı ve erdemli biridir. Anneleri ise Resulullah&rsquo;ın kızı ve cennet ehlinin kadınlarının hanımefendisi Fatıma&rsquo;t&uuml;z- Zehra&rsquo;dır.&rdquo;</p>\n\n<p>\n	&ldquo;Ey insanlar! İnsanların i&ccedil;inde en iyi amca ve halaya sahip kimseleri size tanıtayım mı?&rdquo;</p>\n\n<p>\n	- &ldquo;Evet ya Resulallah!&rdquo; dediler.</p>\n\n<p>\n	- &ldquo;Onlar Hasan ile H&uuml;seyin&rsquo;dir. Amcaları, iki kanadıyla cennette meleklerle birlikte u&ccedil;an, iki kanat sahibi Cafer&rsquo;dir. Halaları ise, Ebu Talip kızı &Uuml;mm&uuml; Han&icirc;&rsquo;dir.&rdquo;</p>\n\n<p>\n	&ldquo;Ey insanlar! İnsanlar i&ccedil;inde en iyi dayı ve teyzeye sahip kimseleri size tanıtayım mı?&rdquo;</p>\n\n<p>\n	- &ldquo;Evet ya Resulallah!&rdquo; dediler.</p>\n\n<p>\n	- &ldquo;Onlar Hasan ile H&uuml;seyin&rsquo;dir. Dayıları Muhammed&rsquo;in oğlu Kasım&rsquo;dır. Teyzeleri ise Allah Resul&uuml;&rsquo;n&uuml;n kızı Zeynep&rsquo;tir.&rdquo;</p>\n\n<p>\n	&ldquo;Ey insanlar! Size bildiriyorum ki, o ikisinin dedeleri de cennettedir, nineleri de cennettedir, babaları ve anneleri de cennettedir, amcaları ve halaları da cennettedir, dayıları ve teyzeleri de cennettedir. Kim benim bu iki oğlum ile onların babaları ve annelerini severse, yarın bizimle birlikte cennette olacaktır. Kim de bu ikisine karşı d&uuml;şmanlık duyarsa, kesinlikle cehennemdedir.&rdquo;</p>\n\n<p>\n	&ldquo;Allah bu ikisine o kadar değer vermiş ki, Tevrat&rsquo;ta da onlardan <em>Ş&uuml;bber</em> ve <em>Ş&uuml;beyir</em> isimleriyle s&ouml;z etmiştir.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- All&acirc;me Hill&icirc;, Nehc&rsquo;&uuml;l-Hakk ve Keşf&rsquo;&uuml;s-Sıdk, s.389, Harezm&icirc;&rsquo;nin el-Menakıb adlı eserinden naklen.</p>\n\n		<p>\n			İhkak&rsquo;ul-Hakk, c.10, s. 722&rsquo;de bu rivayetin şu kaynaklarda yer aldığı kaydedilir: Harezm&icirc;, el-Menakıb, s.191; İbn-i H&uuml;sneviye, Bahr&rsquo;ul-Menakıb; az bir ifade değişikliğiyle Yusuf b. Ahmed el-Yağmur&icirc;, Nur&rsquo;ul-Kabes, s. 251.</p>\n\n		<p style=\"margin-left:-70.85pt;\">\n			&nbsp;</p>\n	</div>\n</div>','Onlar Tevrat’ta “Şübber” Ve “Şübeyir” İsimleriyle Anılmışlardır','','publish','closed','open','','onlar-tevratta-subber-ve-subeyir-isimleriyle-anilmislardir','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3267',0,'post','',0),(3268,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h5 style=\"text-align: right;\">\n	Abdullah Turan / Erenler 2</h5>\n\n<p>\n	D&uuml;nyayı ısl&acirc;h edecek olan, insanlara vadedilmiş <strong>Mehdi</strong> inancı, sadece İsl&acirc;m dinine mahsus bir akide değil, bu inan&ccedil; İsl&acirc;m &ouml;ncesi semav&icirc; dinlerde de mevcuttur. Ahir zaman kurtarıcısının zuhurunu sadece İsl&acirc;m &uuml;mmeti değil, b&uuml;t&uuml;n semav&icirc; dinlerin mensupları, hatta b&uuml;t&uuml;n insanlık beklemektedir. B&uuml;t&uuml;n dinlerin mensupları, d&uuml;nyanın karanlık ve buhranlı bir d&ouml;nemde, yani her yeri zul&uuml;m, fesat ve dinsizliğin kapladığı bir zamanda b&uuml;y&uuml;k bir kurtarıcının zuhur edip gayb&icirc; bir g&uuml;&ccedil; sayesinde d&uuml;nyanın bozuk durumunu d&uuml;zelteceğine ve Allah inancını dinsizlik ve maddeciliğe &uuml;st&uuml;n kılacağına inanmaktadırlar.</p>\n\n<p>\n	Bu il&acirc;h&icirc; m&uuml;jde, Zerd&uuml;şt&icirc;lerin mukaddes kitaplarından sayılan Zend, Pezend ve Camasbname, Yahudilerin mukaddes kitabı Tevrat, il&acirc;veleri ve Hıristiyanların mukaddes kitabı İncil gibi tahrif olmuş şekliyle de olsa baki kalan semav&icirc; kitaplara il&acirc;veten, daha eski inan&ccedil;lardan olan Brahmanlar ve Budistlerin mukaddes kitaplarında da yer almıştır. Bu da şu demektir ki bu inan&ccedil;, b&uuml;t&uuml;n millet ve dinlerde mevcut olup, b&uuml;t&uuml;n inan&ccedil; sahipleri gayb&icirc; yardımla desteklenecek vadedilmiş g&uuml;&ccedil;l&uuml; bir kurtarıcıyı beklemekteler.</p>\n\n<p>\n	Demek ki, Zerd&uuml;şt&icirc;&#39;siyle, Yahudi&#39;siyle, Hıristiyan&#39;ıyla ve M&uuml;sl&uuml;man&#39;ıyla b&uuml;t&uuml;n semav&icirc; dinlerin izleyicileri, dahası, bir şekilde semav&icirc; dinden etkilenen ya da semav&icirc; olması muhtemel olan inan&ccedil; ve d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahip olan herkes, ahir zamanda b&uuml;y&uuml;k bir ısl&acirc;h edicinin zuhur edeceğine inanır ve onu bekler. Hatta demek olur ki, d&uuml;nyanın genelinde adalet ve barışı sağlayacak b&uuml;y&uuml;k bir kurtarıcının geleceğine inanmak ve b&ouml;yle bir kurtarıcıyı beklemek, b&uuml;t&uuml;n insanların doğasında olan fıtr&icirc; bir duygudur. Zaten herhangi bir din&icirc; inanca sahip olmayan d&uuml;ş&uuml;n&uuml;r ve filozofların da b&ouml;yle bir kurtarıcıyı ve onun kuracağı adalet d&uuml;zenini beklediklerini ortaya koymaları, ancak b&ouml;yle bir duygunun varlığıyla a&ccedil;ıklanabilir.</p>\n\n<p>\n	Bundan dolayıdır ki, b&uuml;y&uuml;k m&uuml;fessir ve meşhur filozof All&acirc;me Tabataba&icirc; (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: &quot;İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil; i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımış ve bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusu da verilmezdi; eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, cinsel duygu da verilmezdi. İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insan topluluğu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemal ile dolacaktır. Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İsl&acirc;m&#39;a &ouml;zg&uuml; bir inan&ccedil; değildir. Kur&#39;an-ı Kerim&#39;de de bildirildiği &uuml;zere, diğer il&acirc;h&icirc; dinlerde de bu m&uuml;jde yer almıştır. Dahası, bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında, hatta putperestlerde bile vardır.&quot;</p>\n\n<p>\n	Buradan, Zerd&uuml;şt&icirc;lerin ona, d&uuml;nyanın kurtarıcısı anlamına gelen &quot;Suşyant&quot;, Yahudilerin &quot;Server-i Mikail&icirc;&quot; Hıristiyanların &quot;Vadedilmiş Mesih&quot; ve M&uuml;sl&uuml;manların &quot;Vadedilmiş <strong>Mehdi</strong>&quot; gibi, her milletin kendisinin anlayacağı bir lakap vermelerinin ve onu kendilerinden biri olarak g&ouml;rmelerinin de pek&acirc;l&acirc; doğal olduğu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; herhangi bir millete g&ouml;nderilen bir il&acirc;h&icirc; el&ccedil;inin beyanında veya semav&icirc; kitapta ahir zamanda mutlak adaleti sağlayacak ve il&acirc;h&icirc; dinin h&acirc;kimiyetini b&uuml;t&uuml;n cihanda kuracak bir il&acirc;h&icirc; kurtarıcının geleceğine dair bir a&ccedil;ıklama gelince, o millet ve topluluğun bu kurtarıcıyı kendilerinin anlayacağı bir lakapla anmalarından veya onun kendilerinden olan birinin olacağını sanmalarından yahut &ouml;yle yorumlamalarından daha doğal bir şey d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Elbette biz Hz. <strong>Mehdi&#39;</strong>nin zuhur edeceğini ispatlamak i&ccedil;in eski semav&icirc; kitaplarda yer alan m&uuml;jdelere dayanmak istemiyoruz. Esasen buna ihtiya&ccedil; da yoktur. &Ccedil;&uuml;nk&uuml; bunun Kur&#39;an ve S&uuml;nnet&#39;te yeterli dayanağı vardır. Biz, sadece ahir zamanda evrensel bir kurtarıcının zuhur edeceği ger&ccedil;eğinin b&uuml;t&uuml;n dinlerde yer alan ortak bir inan&ccedil; olduğunu ve vahiy kaynaklı olup b&uuml;t&uuml;n peygamberlerin bu m&uuml;jdeyi verdiğini belirtmek istiyoruz.</p>\n\n<p>\n	Biz, eski dinlerde bu hususta gelen b&uuml;t&uuml;n m&uuml;jdeleri detaylı bir şekilde incelemek de istemiyoruz. &Ccedil;&uuml;nk&uuml; bunun kendisi m&uuml;stakil bir kitap yazmayı gerektirecek kadar geniş bir konudur. Ancak &ouml;yle mesnetsiz bir iddiada da bulunmadığımızı g&ouml;stermek i&ccedil;in &ouml;rnek olarak eski dinlerde bu hususta gelen m&uuml;jdelerden bazılarına değinmeden de ge&ccedil;meyeceğiz.</p>\n\n<p>\n	Fakat bu m&uuml;jdelerden &ouml;rnekler zikretmeden &ouml;nce şu hususu da belirtmek zorundayız ki, son zamanlarda bazı yazarlar ahir zaman kurtarıcısına dair m&uuml;jdelerin Tevrat, Zebur, İncil ve Zend gibi eski dinlere ait mukaddes kitaplarda da yer aldığını g&ouml;r&uuml;nce, hemen bunun İsl&acirc;m diniyle ilgisinin olmadığını ve bu inancın Yahudiler, Hıristiyanlar veya Zerd&uuml;şt&icirc;lerce İsl&acirc;m dinine sokulan bir hurafe ve efsane olduğunu iddia etmeğe başlamışlardır.</p>\n\n<p>\n	Oysaki bunların bu tavrı, bilimsellikten uzak olmakla birlikte, Kur&#39;an-ı Kerim ve İsl&acirc;m&#39;ın ruhuna da aykırı bir y&ouml;ntemdir.</p>\n\n<p>\n	Evet, aşağıda zikredeceğimiz m&uuml;jde &ouml;rneklerinde de g&ouml;r&uuml;leceği &uuml;zere, bu inancın diğer millet ve kavimler arasında da olduğu doğrudur. Ama bu, s&ouml;z konusu inancın bir hurafe olduğunu g&ouml;sterebilir mi? Acaba İsl&acirc;m dinine ait h&uuml;k&uuml;m ve inan&ccedil;larının sahih olabilmesi i&ccedil;in ill&acirc; de ge&ccedil;mişteki kavim ve dinlerde olan h&uuml;k&uuml;m ve inan&ccedil;ların tam aksine mi olması gerekir?! Eski dinler Allah&#39;ın varlığından bahsediyorsa, İsl&acirc;m dini Allah&#39;ın varlığını ink&acirc;r mı etmelidir! Eski dinler, kıyametin geleceğine inanıyorsa, İsl&acirc;m dini kıyametin olmadığını mı iddia etmelidir! Eski dinler iyiliğe emrediyorsa, İsl&acirc;m dini k&ouml;t&uuml;l&uuml;ğe mi emretmelidir! Eski dinler, ahl&acirc;k&icirc; g&uuml;zellikleri &ouml;neriyorsa, İsl&acirc;m dini ahl&acirc;k&icirc; &ccedil;irkefliği mi &ouml;nermelidir! Ve...</p>\n\n<p>\n	B&ouml;yle bir şeyi s&ouml;ylemek akla, mantığa ve bilimselliğe sığar mı? Dahası, b&ouml;yle bir şeyi s&ouml;ylemek İsl&acirc;m dininin kendisiyle &ccedil;elişmiyor mu? Allah katında b&uuml;t&uuml;n dinler aynı ilke ve esasları paylaşmıyorlar mı? Onları birbirinden ayıran sadece teferruattaki birtakım c&uuml;z&#39;&icirc; ayrılıklar değil midir? Allah Teal&acirc;: <strong>&quot;Allah katında din İsl&acirc;m&#39;dır...&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> buyurmuyor mu? Allah Teal&acirc; b&uuml;t&uuml;n peygamberleri birbirlerini doğrulayıcı olarak g&ouml;ndermemiş midir? Allah Teal&acirc;: <strong>&quot;Hani Allah peygamberlerden, &#39;Size kitap ve hikmet verirsem, sonra sizinle birlikte olanı doğrulayıcı bir peygamber gelirse, mutlaka ona inanacak ve yardım edeceksiniz.&#39; diye s&ouml;z almıştı da, &#39;İkrar edip de bu konuda ahdimi kabul ettiniz mi?&#39; demişti. &#39;İkrar et&shy;tik&#39; demişlerdi, Allah da, &#39;Şahit olun, ben de sizinle beraber şahitlerdenim.&#39; demişti.&quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> buyurmamış mıdır? Yine Allah Teal&acirc;, Kur&#39;an-ı Kerim&#39;in kendinden &ouml;nce inen kitapların onaylayıcısı oluşunu belirterek: <strong>&quot;Kendisinden &ouml;nceki kitapları tasdik eden hak kitabı sana indirdi...&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> ve <strong>&quot;Sana da kendinden &ouml;nceki kitabı doğrulayıcı ve onu kollayıp koruyucu olarak bu kitabı ger&ccedil;ekle indirdik. Artık onların arasında Allah&#39;ın indirdiğiyle h&uuml;kmet ve sana gelen ger&ccedil;ekten ayrılarak, onların heveslerine uyma! Sizden her biriniz i&ccedil;in bir yol ve bir y&ouml;ntem kıldık. Eğer Allah dileseydi, sizi bir tek &uuml;mmet yapardı, fakat bu, verdikleriyle sizi denemesi i&ccedil;indir. O h&acirc;lde iyiliklere koşuşun, hepinizin d&ouml;n&uuml;ş&uuml; Allah&#39;adır. O, ayrılığa d&uuml;şt&uuml;ğ&uuml;&shy;n&uuml;z şeyleri size bildirir.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a> buyurmamış mıdır?</p>\n\n<p>\n	G&ouml;r&uuml;l&uuml;yor ki, bu gibi insanların mantığı, aslında bir mantıksızlık, hatta keyf&icirc;liktir. O h&acirc;lde İsl&acirc;m&icirc; konulardan birini araştırmak isteyen insaf sahibi herkes, ilk &ouml;nce o inancın İsl&acirc;m&#39;daki asıl kaynaklarına m&uuml;racaat etmelidir ki, o konun doğru olup olmadığını anlayabilsin. Asıl kaynaklara m&uuml;racaat etmeden, sırf o konunun ge&ccedil;mişlerin kitap ve inan&ccedil;larında yer almasından dolayı, ben bu hurafe inancın k&ouml;k&uuml;n&uuml; buldum diye yaygara koparması, ne insafla, ne akıl ile ne bilimsellikle, ne de din ile bağdaşır.</p>\n\n<p>\n	Neyse, bu konu g&uuml;neş gibi a&ccedil;ıktır. Bunu ancak g&uuml;n ışığını g&ouml;rmekten aciz olan yarasalar ink&acirc;ra kalkışır. Dolayısıyla s&ouml;z&uuml; pek fazla uzatmadan asıl konumuza d&ouml;nmemiz gerekir. Konumuz, ahir zaman kurtarıcısı ile ilgili eski dinlerde gelen m&uuml;jdelerdi. Bu m&uuml;jdelerden bazıları ş&ouml;yledir:</p>\n\n<h2>\n	Hindulara G&ouml;re Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	1-&nbsp; En eski akidelerden biri, Hinduların inancıdır. Hindularca semav&icirc; kitap olarak kabul edilen Vedalar&#39;da ş&ouml;yle yazılmıştır:</p>\n\n<p>\n	&quot;D&uuml;nyanın tahrip olmasından sonra, ahir zamanda b&uuml;t&uuml;n mahl&ucirc;kların &ouml;nderi olacak<strong> Mensur</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> ismini taşıyan bir padişah ortaya &ccedil;ıkacak. O, b&uuml;t&uuml;n cihanı fethedip, kendi dinine sokacaktır. O, m&uuml;min ve k&acirc;fir herkesi tanıyacak ve onun Allah&#39;tan istediği her şey olacaktır.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Bu m&uuml;jdede ahir zaman kurtarıcısının d&ouml;rt &ouml;zelliğine işaret edilmiştir ki, bu &ouml;zellikler Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;nın Hz. İmam Mehdi (a.s) hakkındaki beyanlarıyla &ouml;rt&uuml;şmektedir. Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a)&nbsp;&nbsp; D&uuml;nya ahir zaman kurtarıcısının zuhurundan &ouml;nce tahrip olacaktır.</p>\n\n<p>\n	b)&nbsp; Ahir zamanda zuhur edecek bu zat, b&uuml;t&uuml;n cihana &ouml;nderlik edecek ve d&uuml;nyanın tamamını kendi egemenliği altına alarak tek bir dine t&acirc;bi kılacaktır.</p>\n\n<p>\n	c)&nbsp;&nbsp; İnsanların zahir&icirc; g&ouml;r&uuml;m&uuml;ne bakmayacak, sahip olduğu il&acirc;h&icirc; ferasetle kimin ger&ccedil;ekten m&uuml;min, kimin ger&ccedil;ekten k&acirc;fir olduğunu bilecek ve herkese buna g&ouml;re muamele edecektir.</p>\n\n<p>\n	d)&nbsp; Ahir zamanda gelecek olan bu zat m&uuml;stecab&uuml;&#39;d-dave olacak, dolayısıyla onun duası Allah Teal&acirc; tarafından geri &ccedil;evrilmeyecektir.</p>\n\n<p>\n	Sıraladığımız bu d&ouml;rt &ouml;zelliğin d&ouml;rd&uuml; de Ehl-i S&uuml;nnet ve Ehl-i Beyt ekolunun Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan İmam Mehdi hakkında naklettikleri hadislerde yer almıştır. Biz sadece bu hadislerden bazı &ouml;rnekler vermekle yetineceğiz.</p>\n\n<h3>\n	Birinci &Ouml;zellik</h3>\n\n<p>\n	Ali (a.s) ş&ouml;yle buyurmuştur: &quot;İnsanların &uuml;&ccedil;te biri &ouml;ld&uuml;r&uuml;lmedik&ccedil;e, &uuml;&ccedil;te biri de &ouml;lmedik&ccedil;e ve yalnızca &uuml;&ccedil;te biri kalmadık&ccedil;a Mehdi &ccedil;ıkmayacaktır.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	<em>Yine buyurmuştur ki: &quot;Mehdi&#39;nin kıyamının &ouml;ncesinde kırmızı &ouml;l&uuml;m ve beyaz &ouml;l&uuml;m olacak ve zamanlı ve zamansız &ccedil;ekirge saldırıları yaşanacaktır. Kırmızı &ouml;l&uuml;m, kılı&ccedil; &ouml;l&uuml;m&uuml;; beyaz &ouml;l&uuml;m ise veba salgını ile olacak &ouml;l&uuml;md&uuml;r.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><em><sup><strong><sup>[8]</sup></strong></sup></em></a></p>\n\n<h3>\n	İkinci &Ouml;zellik</h3>\n\n<p>\n	<em>İbn-i Abbas&#39;tan, Resulullah (s.a.a)&#39;ın ş&ouml;yle buyurduğu rivayet edilmiştir: &quot;Benim halifelerim, vasilerim ve benden sonra Allah Teal&acirc;&#39;nın insanlara olan h&uuml;ccetleri on ikidir. Onların ilki Ali, sonuncusu ise oğlum Mehdi&#39;dir. İsa nazil olup Mehdi&#39;nin arkasında namaz kılacak, yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve Mehdi&#39;nin h&uuml;k&uuml;mdarlığı doğu batı her tarafı kuşatacaktır.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><em><sup><strong><sup>[9]</sup></strong></sup></em></a></p>\n\n<p>\n	<em>Hz. İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyurmuştur: &quot;Kaim bizdendir, korku ile kendisine yardım edilecek, zafer ile desteklenecektir. Yery&uuml;z&uuml; onun i&ccedil;in d&uuml;r&uuml;lecek, hazineler onun i&ccedil;in zahir olacak, onun h&uuml;k&uuml;mdarlığı doğu batı her tarafa ulaşacak, Allah Teal&acirc; onun vasıtasıyla kendi dininin b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacak, yery&uuml;z&uuml;nde onarmadığı bir harabe kalmayacak ve Ruhullah İsa bin Meryem nazil olup onun arkasında namaz kılacaktır...&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><em><sup><strong><sup>[10]</sup></strong></sup></em></a></p>\n\n<h3>\n	&Uuml;&ccedil;&uuml;nc&uuml; &Ouml;zellik</h3>\n\n<p>\n	<em>İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: &quot;&Acirc;l-i Muhammed&#39;in Kaim&#39;i kıyam ettiğinde insanların arasında Davud (a.s)&#39;ın h&uuml;km&uuml;yle h&uuml;kmedecek, şahide ihtiyacı olmayacaktır; Allah ona ilham edecek, o ilmi ile h&uuml;kmedecek ve her kavme gizlediklerini haber verecektir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><em><sup><strong><sup>[11]</sup></strong></sup></em></a></p>\n\n<h3>\n	D&ouml;rd&uuml;nc&uuml; &Ouml;zellik</h3>\n\n<p>\n	<em>İmam Muhammed B&acirc;kır (a.s) İmam Mehdi (a.s) hakkında ş&ouml;yle buyurmuştur: &quot;Andolsun Allah&#39;a ki, o (Mehdi) Allah Teal&acirc;&#39;nın kitabında, &quot;Zorda kalanın O&#39;na dua ettiği zaman duasını kabul eden, k&ouml;t&uuml;l&uuml;ğ&uuml; gideren, sizi yery&uuml;z&uuml;ne halifeler kılan kimdir?&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><em><sup><strong><sup>[12]</sup></strong></sup></em></a><em> ayetinde duasının geri &ccedil;evrilmeyeceği bildirilen kimsedir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><em><sup><strong><sup>[13]</sup></strong></sup></em></a></p>\n\n<p>\n	2-&nbsp; Yine Hindularca il&acirc;h&icirc; peygamber kabul edilen Şakmoni&#39;nin kitabında ş&ouml;yle yazıyor: &quot;D&uuml;nyanın padişahlığı ve devleti, iki cihanın efendisi b&uuml;y&uuml;k Kaşin&#39;in oğlu ile son bulacaktır. O d&uuml;nyanın doğu ve batısında bulunan b&uuml;t&uuml;n dağlara h&uuml;k&uuml;m s&uuml;recek kimsedir. O bulutlara binecek, melekler onun emrinde olacak, cinler ve insanlar ona hizmet edecektir. O ekvatorun altında olan Sudan&#39;dan kuzey kutbun altında olan Sibirya&#39;ya ve okyanusların &ouml;tesine egemen olacaktır. Allah&#39;ın dini, bir din olacak; Allah&#39;ın dini ihya edilecek ve onun ismi &#39;Ayakta Olan&#39; (<strong>Kaim)</strong> olacaktır.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	3-&nbsp; Yine Hinduların mukaddes kitaplarından Opanşad&#39;da ş&ouml;yle ge&ccedil;er: &quot;Vişno&#39;nun onuncu mazharı Kalki, son zamanda veya demir asrında beyaz bir ata binmiş olarak elinde kuyruklu yıldız gibi parlak ve yalın bir kılı&ccedil; olduğu h&acirc;lde zahir olacak ve k&ouml;t&uuml;leri tamamıyla yok edecek, yaratılışı yeni baştan yenileyecek ve iyiliği tekrar getirecektir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	4-&nbsp; Yine Hinduların mukaddes kitaplarından Bask kitabında ş&ouml;yle yazmıştır: &quot;D&uuml;nya hayatı ahir zamanda h&acirc;kim olacak adil bir padişahla sona erecektir. O meleklerin ve insanların &ouml;nderidir. Doğruluk ve hak onunla olacaktır. O denizlerde, yerlerde ve dağlarda gizli olan her şeyi elde edecek, g&ouml;klerde ve yerde olan her şeyden haber verecektir. Ve ondan b&uuml;y&uuml;k bir kimse d&uuml;nyaya gelmeyecektir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<h2>\n	Zerd&uuml;ştl&uuml;kte Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	1-&nbsp; En eski inan&ccedil;lardan biri de Zerd&uuml;ştl&uuml;k inancıdır. Zerd&uuml;şt&#39;&uuml;n &ouml;ğrencisi Camasb&#39;ın kendi adıyla meşhur olan kitabında ş&ouml;yle ge&ccedil;er: <em>&quot;Araplar diyarından, Haşim oğullarından birisi &ccedil;ıkacaktır. O, heybetli, uzun boylu, b&uuml;y&uuml;k başlıdır; ceddinin dini &uuml;zeredir; &ccedil;ok kalabalık bir orduyla İran&#39;a gidecek, oraları onaracak ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. Onun adaleti sayesinde, kurtla koyun bir arada su i&ccedil;ecektir.&quot;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	2- Yine Camasb&#39;ın kitabında ş&ouml;yle ge&ccedil;mektedir: <em>&quot;Cihanın g&uuml;neşi ve zamanın padişahı olarak adlandırılan peygamberin kızının z&uuml;rriyetinden olan bir kimse, o peygamberin son vasisi olarak Allah&#39;ın h&uuml;km&uuml;yle d&uuml;nyanın ortası olan Mekke&#39;de padişah olacaktır. Onun devleti kıyamete kadar s&uuml;recektir. Onun h&uuml;k&uuml;mdarlığından sonra d&uuml;nya hayatı sona erecek, g&ouml;ky&uuml;z&uuml; d&uuml;r&uuml;lecek, yerk&uuml;re suya dalacak, dağlar kaybolup gidecek. O, Yezdan&#39;ın zıddı ve O&#39;nun asi kulu olan b&uuml;y&uuml;k Hermen&#39;i (b&uuml;y&uuml;k şeytanı) yakalayıp hapsedecektir. O, iyilerden ve peygamberlerden b&uuml;y&uuml;k bir grubu tekrar diriltecek; keza k&ouml;t&uuml;lerden de bir grubu... &quot;</em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	3- Yine Camasbname&#39;de ş&ouml;yle ge&ccedil;er: <em>&quot;Şuşyant, dini d&uuml;nyaya yayacak, fakirlik ve yoksulluğu yery&uuml;z&uuml;nden kaldıracak, iyileri k&ouml;t&uuml;lerin elinden kurtaracak, d&uuml;nya insanlarına fikir, konuşma ve eylem birliğini getirecektir.&quot;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	4-&nbsp; Zerd&uuml;şt&icirc;lerin din&icirc; kitaplarından olan Zend&#39;de ise ş&ouml;yle yazılmıştır: &quot;O zaman, iyilik il&acirc;hları tarafından b&uuml;y&uuml;k bir zafer gelecek ve k&ouml;t&uuml;l&uuml;k il&acirc;hları yıkılacak, k&ouml;t&uuml;l&uuml;k il&acirc;hlarının iktidarları yery&uuml;z&uuml;ndedir, g&ouml;kte hi&ccedil;bir sultaları yoktur. İyilik il&acirc;hlarının zaferinden ve k&ouml;t&uuml;l&uuml;k il&acirc;hlarının soyu yok edildikten sonra, &acirc;lem asıl saadetine ulaşacak ve &Acirc;demoğulları mutluluk tahtına oturacaklar.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	5-&nbsp; Yine Zerd&uuml;şt&icirc;lerin kutsal kitaplarından Yesna&#39;nın &quot;Gatha&quot; ismiyle bilinen b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &quot;K&ouml;t&uuml; şeyler yapanlar ancak aldatılmışlardır ve sonunda yok olmaya mahk&ucirc;mdurlar. Herkes coşkuyla haykırmalıdır. İyilik tanrısı onları kana, toprağa bulamalıdır ve b&ouml;ylece mutluluk &uuml;lkesinde barış sağlamalıdır... Mukaddes dini aşağılayan bunlar, dindarları al&ccedil;altmak gayretindeler ve onların g&ouml;vdesi g&uuml;naha bulaşmıştır. Nerededir dinin koruyucusu? O adaletli efendi nerede ki, onları hayattan mahrum ede? Ey Mezda, g&uuml;&ccedil; sendedir, onun ışığıyla d&uuml;r&uuml;st zavallıları en iyi şekilde g&uuml;&ccedil;lendir.&quot; (Vehiştuişt Gat, Yesna 53)<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	6-&nbsp; Yine Zerd&uuml;şt&icirc;lerin kutsal kitabı Yeşt&#39;te ş&ouml;yle yazıyor: &quot;Fereveher Estevt İrite&#39;e sel&acirc;m g&ouml;nderiyoruz, o kimse ki, <strong>&quot;Şuşyant&quot; </strong>ve <strong>&quot;Estevt İrite&quot; </strong>diye adlandırılacak. O t&uuml;m madd&icirc; varlıklara yarar vereceği i&ccedil;in ona <strong>&quot;Şuşyant&quot; </strong>derler. D&uuml;nyada ismi ve canı olan her şey, onun ışığı ile fena bulmayan yaşama kavuşacağı i&ccedil;in ona <strong>&quot;Estevt İrite&quot; </strong>derler. (Ferverdin Yeşt, paragraf 128 ve 129)<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	7-&nbsp; Yine Şuşyant kitabında ahir zaman kurtarıcısı Şuşyant ile ilgili ş&ouml;yle ge&ccedil;er: &quot;B&uuml;t&uuml;n dertlerin ve acıların &ccedil;aresi ve il&acirc;cı onun elindedir. O acıyı, hastalığı, ihtiyarlığı, zulm&uuml;, dinsizliği ve fesadı k&ouml;kten yok edecek, k&ouml;t&uuml; insanları yok edip onları iktidardan d&uuml;ş&uuml;recektir.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	8-&nbsp; Yine Zerd&uuml;şt&icirc;lerin Zamyad Yeşt kitabının 89 ile 97 paragrafında ş&ouml;yle ge&ccedil;er: &quot;Estevt İrite, Mezda Ahura&#39;nın el&ccedil;isi olarak... Zuhur ettiği zaman, doğru d&uuml;r&uuml;st d&uuml;nyayı yalandan temizleyecektir... O bilgili g&ouml;zlerle yaratılmışlara bakacaktır... Estevt İrite&#39;nin muzaffer yardımcıları da onunla zuhur edecektir. Onlar, iyi d&uuml;ş&uuml;nen, iyi konuşan ve iyi davrananlardır. Dilleri ile verdikleri s&ouml;zleri tutarlar... K&ouml;t&uuml; d&uuml;ş&uuml;nceyi iyi d&uuml;ş&uuml;nceyle yenirler ve yalan s&ouml;zleri doğru s&ouml;zlerle mağlup ederler.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Al-i İmran/19</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Al-i İmran/81</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Al-i İmran/3</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Maide/48</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Burada dikkata şayan n&uuml;kte şudur ku, Ehl-i Beyt İmamları&#39;ndan gelen Camia Ziyareti ve Nudbe Duası&#39;nda da Hz. <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan <em>&quot;Allah tarafından desteklenmiş, muzaffer kılınmış&quot;</em> anlamında <strong>&quot;Mensur&quot; </strong>diye s&ouml;z edilmektedir. Elbette ki, Hindular&#39;ın mukaddes kitabında o hazretin bu isimle anılması bir tesad&uuml;f değildir. Bu, o hazretin Allah Teal&acirc;&#39;nın o hazrete va&#39;dettiği yardım ve kesin zafer s&ouml;z&uuml;nden &ccedil;ıkarılan bir lakabıdır. Dolayısıyla Hundular&#39;ın kutsal kitabı Vedalar kitabında imamın bu &ouml;zelliğine işaret edilmiş olması ve bu ismin o &ouml;zelliğe dayanılarak hazrete verilmiş olması hi&ccedil; de uzak bir ihtimal değildir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- <em>Bişaret-&uuml;l Ahdeyn</em>, s.245.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Ikd-&uuml;r D&uuml;rer, s. 96, S&uuml;nen-i Dani, s. 94.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Ikd-&uuml;d D&uuml;rer, s. 98, Gaybet-i Numani, s. 397, Gaybet-i Şeyh Tusi, s. 267, Bihar-&uuml;l Envar, c. 52, s. 211.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Yenabi-&uuml;l Meveddet, İstanbul Baskısı, s. 447.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- M&uuml;nteheb-&uuml;l Eser, s. 292, naklen Kemal-&uuml;d Din.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Bihar-&uuml;l Envar, c. 52, s. 239.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Naml/62.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Bihar-&uuml;l Envar, c. 52, s. 315.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Bişarat-&uuml;l Ahdayn, s. 242.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>&nbsp; Opanşad kitabı, s. 737.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Bişarat-&uuml;l Ahdayn s. 242, naklen Hindoların Bask kitabı.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Age, s.258. Zikredilen kitabın s.243 dipnotunda ş&ouml;yle nakledilmiştir: Siyer ve tarih yazarları; &lsquo;Geştasib bin Lehrasib&quot;in kardeşi &quot;Camasib&quot; bir m&uuml;ddet Zert&uuml;şt&rsquo;&uuml;n yanında maarif edinmiştir.&rsquo; demişlerdir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Age.s. 273.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Camasbname, s. 121.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Bişarat-&uuml;l Ahdayn, s.238.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen, İbrahim Pur Davut, Gatha Terc&uuml;mesi, s. 145, 147.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s. 14.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Şuşyant, s. 104.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- age, s. 222, naklen, İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s.23 ile 25.</p>\n	</div>\n</div>','İslâm Öncesi Dinlerde Mehdi İnancı','','publish','closed','open','','islam-oncesi-dinlerde-mehdi-inanci','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3268',0,'post','',0),(3269,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p align=\"right\">\n	<em>Cevad Engin/Erenler 3</em></p>\n\n<h2>\n	Tevhid&icirc; Bakış</h2>\n\n<p>\n	Hi&ccedil;bir ilahi mektebin insan haklarını g&ouml;rmezlikten geldiği, onun varlığı ve ispatı hakkında kayıtsız kaldığı d&uuml;ş&uuml;n&uuml;lemez. Bu y&uuml;zden ilahi bir d&uuml;ş&uuml;n&uuml;r&uuml;n nazarında, insan haklarının varlığı da ispatı da, onun tevhidi d&uuml;nya g&ouml;r&uuml;ş&uuml;yle tamamen ilişki i&ccedil;erisindedir. Konuyu, tevhidi d&uuml;nya g&ouml;r&uuml;ş&uuml; a&ccedil;ısından ele aldığımızda g&ouml;r&uuml;yoruz ki, ilahi bir d&uuml;ş&uuml;n&uuml;r&uuml;n nazarında, insan haklarının edimsel (faili) nedeni, madde ve tabiattan m&uuml;nezzeh olan Allah Teala olduğu gibi, onun ereksel (gai) nedeni de, zaman, mekan ve her t&uuml;rl&uuml; maddi kayıttan arınmış olan y&uuml;ce yaratıcıya yaklaşmaktır.</p>\n\n<p>\n	Dolayısıyla, mevzu bu a&ccedil;ıdan irdelendiğinde her ne kadar bir a&ccedil;ıdan bazılarının, adaletin uygulanmasının insan haklarının temelini oluşturduğuna dair g&ouml;r&uuml;şleri, bazılarının da bunun insan haklarının hedefi sayıldığına dair g&ouml;r&uuml;şleri kısmen doğru olsa da, her iki g&ouml;r&uuml;ş de tam anlamıyla doğru sayılmamaktadır. &Ccedil;&uuml;nk&uuml;, ilahi d&uuml;nya g&ouml;r&uuml;ş&uuml;nde adaletin uygulanması da dahil olmak &uuml;zere, hem birey hem de toplum haklarının ger&ccedil;ekleştirilmesinin niha&icirc; hedefi, insanın likaullah makamına ulaşmasıdır. Zira Kur&#39;an-ı Kerim, adalete &ouml;nem vermekle birlikte, adiller ve adaleti uygulayanların, bu se&ccedil;kin &ouml;zellikleri sayesinde, y&uuml;ce bir makam olan nuraniyet makamına erişebileceklerini a&ccedil;ıklamıştır. Bu mevzu, peygamberlerin g&ouml;nderiliş ve ilahi kitapların iniş hedefinin, insanların adaleti ayakta tutmaları olduğunu bildiren Hadid Suresinin; <strong>&quot;Andolsun, biz peygamberlerimizi apa&ccedil;ık belgelerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye, onlarla birlikte kitabı ve mizanı indirdik&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> ayetiyle, Kur&#39;an&#39;ın iniş sebebinin, insanları aydınlığa kavuşturmak olduğunu a&ccedil;ıklayan İbrahim Suresinin; <strong>&quot;Bu bir kitaptır ki, Rabbinin izniyle insanları karanlıklardan nura, o g&uuml;&ccedil;l&uuml; ve &ouml;vg&uuml;ye layık olanın yoluna &ccedil;ıkarman i&ccedil;in onu sana indirdik&quot;</strong> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a>ayetini bir arada m&uuml;talaa ettiğimizde a&ccedil;ık&ccedil;a ortaya &ccedil;ıkmaktadır. &Ccedil;&uuml;nk&uuml; insan-ı kamilin nurlu (aydınlık) mevkii, tabiat ve misal aleminin &uuml;st&uuml;n ger&ccedil;eklerini, ilmi ve ayn&icirc; m&uuml;şahede yollarıyla m&uuml;şahede edebilmektir. Bu konu, kendisinde imanın hakikatini hissettiğini s&ouml;yleyen Herise bin Malik&rsquo;in, Allah Resul&uuml;&rsquo;n&uuml;n: <em>&ldquo;İmanının hakikati nedir?&rdquo;</em> sorusuna: &ldquo;...Ben sanki cennet ehlinin cennette birbirlerini ziyaret etmelerini g&ouml;rmekte ve sanki cehennem ehlinin de bağırışlarını şu kulaklarımla duymaktayım&rdquo; diye verdiği cevaptan <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> ve İmam Ali (a.s)&rsquo;ın: <em>&quot;Onların g&ouml;z&uuml;nde yaratan &ouml;ylesine y&uuml;celmiştir ki, O&#39;nun dışındaki her şey k&uuml;&ccedil;&uuml;lm&uuml;şt&uuml;r. Sanki cenneti g&ouml;rmekteler; orada nimetler elde etmekteler. Sanki cehennemi g&ouml;rmekteler, orada azaba uğramaktalar.&rdquo; </em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> muttakilerin sıfatını beyan eden nurlu s&ouml;zlerinden anlaşılmaktadır.</p>\n\n<p>\n	Bu &uuml;st&uuml;n hedefin gerekliliği ise, bil-araz (ilinti) olan her şeyin zat&icirc; olana ulaşmasının gerekliğinden kaynaklanmaktadır. Bu ilke gereğince, edimsel (faili) nedenler zincirinde bil-araz olan nedenlerin, Allah Teala&#39;dan ibaret olan zat&icirc; nedene ulaşması gerektiği gibi, bil-araz hedeflerin de, zat&icirc; hedefe ulaşması gerekir ki, o da yine Allah Teala&#39;dır. Dolayısıyla insanın işlerinin hedefleri, likaullaha ulaşmadığı m&uuml;ddet&ccedil;e orta hedef sayılır, son hedef değil. İster istemez b&ouml;yle bir hedef de zat&icirc; değil, ancak bil-araz hedef olabilir. İşte buradan İslam a&ccedil;ısından insan haklarının asıl hedefi ortaya &ccedil;ıkmakta ve onun da likaullah olduğu anlaşılmaktadır.</p>\n\n<h2>\n	Tabiatla Fıtrat Arasındaki Fark</h2>\n\n<p>\n	Fıtrat, genel bir manayla a&ccedil;arak yaratma anlamını ifade edip tabiatı da kapsamına almaktadır. Bu a&ccedil;ıdan tabii varlıklar da Allah&#39;ın fıtratı(yaratığı)dırlar; &ccedil;&uuml;nk&uuml; Allah Teala&#39;nın yaratıcılığı, sadece soyut varlıkların yaratılışıyla sınırlı olmayıp, somut (madd&icirc;) varlıklar da Allah&rsquo;ın yaratmasıyla var olan varlıklardır. Bu mana; <strong>&quot;Hamd, g&ouml;kleri ve yeri a&ccedil;an (yaratan) &hellip; Allah&#39;a mahsustur...&rdquo;</strong><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> ayetinden a&ccedil;ık&ccedil;a anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an&rsquo;da<strong> &quot;g&ouml;kler ve yerler&quot;</strong> kelimeleri ge&ccedil;tiği halde onlarda olan şeylerin zikredilmediği yerlerde, onlarda olanlar da <strong>&quot;g&ouml;kler ve yerler&quot;</strong> kelimelerinin kapsamı i&ccedil;erisine girerler. Dolayısıyla bu ayet, soyut varlıklar olan manevi anlamdaki g&ouml;ky&uuml;z&uuml; ve g&ouml;ky&uuml;z&uuml;nde olan b&uuml;t&uuml;n varlıkları; yine somut (madd&icirc;) varlıklar olan yery&uuml;z&uuml; ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n varlıkları, Allah Teala&#39;nın yarattığını beyan etmektedir.</p>\n\n<p>\n	Ancak <strong>&quot;fıtrat&quot;,</strong> &ouml;zel anlamıyla <strong>&quot;tabiat&quot;</strong> kelimesinin karşısında yer alır; yani mesel&acirc; madd&icirc; beden ve soyut ruhtan oluşan insanda, tabiat onun madd&icirc; bedeniyle, fıtrat ise onun soyut ruhuyla ilgilidir. &Ccedil;&uuml;nk&uuml; insanda, ilim ve idrakin kaynağı olan, tabiat &ouml;tesini anlayan, gayb&icirc; varlıkları melek&ucirc;t&icirc; g&ouml;z&uuml;yle g&ouml;ren, melek&ucirc;t aleminde Rabbıyla s&ouml;zleşme yapan, Allah Teala&#39;nın rububiyetini ikrar edip O&rsquo;nun kulu olduğunu itiraf eden şey, insanın soyut ruhudur. Z&uuml;rriyet s&ouml;zleşmesi ayeti de bunun şahididir.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	Fakat burada şunu belirtmeliyiz ki, her ne kadar insan tabii beden ve tabiat &ouml;tesi ruhtan oluşmuşsa da, bu bileşik varlıkta temel olan soyut ruhtur; bedeni y&ouml;netmek de işte bu soyut ruhun g&ouml;revidir. Bu y&uuml;zden insan haklarını belirlemek, bu iki boyuttan oluşan ger&ccedil;eği tam anlamıyla tanımaya ve bu bileşik varlıkta asıl temel olan boyutun insanın soyut ruhu olduğunu kavramaya bağlıdır. İnsan haklarını bu iki bakış a&ccedil;ısından incelemek gerekir. İnsanın ne gibi haklara sahip olduğunu doğru kavrayabilmek i&ccedil;in, hem onun tabiatını g&ouml;z &ouml;n&uuml;nde bulundurmalıyız, hem de onun varlığında asıl ve temel olan fıtratını (ruhunu). İnsan ger&ccedil;eğinin değerlendirilmesinde eğer onu tabiat duvarıyla sınırlandıracak olursak, onun ger&ccedil;eğinin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; inkar etmiş oluruz. Keza, eğer insan ger&ccedil;eğinin tabiatıyla fıtratını eşit olarak g&ouml;recek olursak, bu durumda da asıl olmayan şeyi, asıl ve temel olan ile eş değer olarak g&ouml;rm&uuml;ş oluruz. Bedenin tabiatını, ruhun fıtratından &ouml;ne ge&ccedil;irdiğimizde de ayrıntıyı temelin yerine ge&ccedil;irmiş ve asıl olanı &ouml;nc&uuml;l&uuml;kten almış, insanın derisini ters &ccedil;evirerek insana giydirmiş, baş tarafı aşağı ve aşağı tarafı da başa ge&ccedil;irmiş oluruz. Bu durumda insan ger&ccedil;eği yok olup gider. Nitekim İslam&rsquo;ı tahrife uğratan bir grup hakkında Emiru&rsquo;l-M&uuml;minin Hz. Ali (a.s)<em>,</em> <em>&quot;İslam ters giyilen elbiseye d&ouml;ner&quot;</em> demiştir. <a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a></p>\n\n<p>\n	Yukarıdaki noktayı g&ouml;z &ouml;n&uuml;nde bulundurarak şunu s&ouml;yleyebiliriz ki, eğer bir kemse, kendine has terimsel kullanımıyla tabiatı, fıtratı da kapsayan geniş bir anlamında kullanır ve tabii haklardan, fıtr&icirc; hakları da i&ccedil;eren bir mana istifade ederse, bunun bir sakıncası yoktur; &ccedil;&uuml;nk&uuml; terim konusu tartışılmaz, herkes kendine has bir terim icat edebilir. Ancak eğer biri, insan ger&ccedil;eğini, onun tabiatıyla (madd&icirc; y&ouml;n&uuml;yle) &ouml;zdeş bilerek insanın madde dışında bir ger&ccedil;eğe sahip olmadığını savunursa, insanlık ger&ccedil;eğinin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; inkar etmiş olur. B&ouml;yle bir g&ouml;r&uuml;ş&uuml;n de insan haklarını doğru olarak belirleyemeyeceği ortadadır. &Ccedil;&uuml;nk&uuml; insan haklarının d&uuml;zenlenmesi, onun haklarının felsefesinin ger&ccedil;ekleşmesinden sonradır. İnsan ger&ccedil;eğini hakkıyla tanımayan bir hukuk&ccedil;unun ise onun haklarını doğru olarak tespit edip d&uuml;zenleyemeyeceği a&ccedil;ıktır.</p>\n\n<h2>\n	Her Varlığın Niteliği&nbsp; Kendine Bağımlıdır</h2>\n\n<p>\n	Her vasıf meydana gelişinde sahibine bağımlı olduğundan, varlık niteliğinin b&uuml;t&uuml;n boyutlarında da ona bağımlıdır. Buna binaen, eğer bir varlık zatı itibariyle sınırsız olursa, onun -edimsel niteliği (fiil vasfı) faraza sınırlı olsa bile - &ouml;zsel (zat&icirc;) vasfı da zatı gibi sınırsız olmalıdır. Fakat eğer vasfedilen varlığın kendisi sınırlı olursa, bu durumda ister fiil sıfatı, ister zat sıfatı olsun onun b&uuml;t&uuml;n sıfatları sınırlı olmak zorundadır. Bu a&ccedil;ıdan insanı ele aldığımızda onun varlığının &ouml;z&uuml; sınırlı olduğuna g&ouml;re, hem hayat, ilim, kudret ve irade gibi kemal&icirc; (&ouml;zsel) sıfatları, hem de &ouml;zg&uuml;rl&uuml;k gibi edimsel sıfatları sınırlı olmak zorundadır. Yani insanın varlığı sınırlı olduğu halde onun sıfatlarından biri sayılan ve ger&ccedil;ekleşmesinde onun varlığına bağımlı olan &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırsız olması m&uuml;mk&uuml;n değildir, tam aksine kayıtlı ve sınırlıdır.</p>\n\n<h2>\n	İnsanın &Ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n Sınırını Belirleyen Merci</h2>\n\n<p>\n	İnsanın &ouml;zg&uuml;rl&uuml;k sıfatının sınırlı olmasının gerekliliğini a&ccedil;ıkladıktan sonra sıra; inan&ccedil;, ahlak, hukuk ve davranış gibi insanın &ccedil;eşitli boyutlarında &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırını belirleyen etmenin ne olduğunu a&ccedil;ıklamaya gelmiştir. Bu sorunun en mantıklı cevabı şu olabilir: İnsanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlandıran tek etmen onun varlığını sınırlandıran etmen olmalıdır. Yani insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırını belirleyen tek merci, ona sınırlı bir varlık veren Yaratıcısı olmalıdır. &Ccedil;&uuml;nk&uuml; Yaratıcısının dışında hi&ccedil;bir kimsenin ne onun mahiyetinden ne de onun varlığının sınırından doğru d&uuml;r&uuml;st bilgisi olmayacağı a&ccedil;ıktır.</p>\n\n<p>\n	Dolayısıyla, insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlama yetkisine sahip olan tek merci, ona sınırlı bir varlık veren ve her şeyi belli bir &ouml;l&ccedil;&uuml;yle yaratan Allah Teala&#39;dan gayrisi olamaz. <strong>&quot;Hi&ccedil; ş&uuml;phesiz, biz her şeyi bir &ouml;l&ccedil;&uuml; ile yarattık.&quot;</strong><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a> Kendisini her t&uuml;rl&uuml; kayıttan uzak bilen kimse, kafasında sınırlı bir mevsuf i&ccedil;in sınırsız bir vasıf tasarladığını ve s&uuml;rekli kul olması gereken bir varlık i&ccedil;in rububiyet iddiasında bulunduğunu bilmelidir. Eğer konunun felsefi y&ouml;n&uuml;n&uuml; oluşturan, sınırlı bir varlığın sıfatının da sınırlı olmak zorunda olduğu ve bir vasfı sınırlandıran etmenin, o vasfın mevsufunu sınırlandıran etmen olması gerektiği ger&ccedil;eğini kavrarsak, bu durumda azgın olan tabiatla, kulluk, huzu ve huşu i&ccedil;erisinde Hakk&rsquo;a teslim olan fıtrat arasında bir farklılık ve &ccedil;elişki g&ouml;zlersek, hi&ccedil; bir zaman insanı &ouml;zg&uuml;rl&uuml;ğ&uuml;n sahibi bilemeyecek, aksine onu &ouml;zg&uuml;rl&uuml;k ve h&uuml;rriyetin emini bulacağız.</p>\n\n<p>\n	binaenaleyh, hukukun en g&uuml;zel &ccedil;ehrelerinden olan &ouml;zg&uuml;rl&uuml;k, insanın şahsına ait m&uuml;lk&uuml; değil, aksine Allah&#39;ın ona vermiş olduğu bir emanettir. Dolayısıyla insan onu korumada kusur etmeme ve onu kendi reyine g&ouml;re yorumlamamakla y&uuml;k&uuml;ml&uuml;d&uuml;r. Heveslerine uyarak onu tahrif etmemeli ve kendi isteğine g&ouml;re onu değiştirmeye &ccedil;alışmamalıdır; &ccedil;&uuml;nk&uuml; Allah&#39;ın s&uuml;nneti g&ouml;r&uuml;şe g&ouml;re yorumlama, tahrif ve her t&uuml;rl&uuml; değiştirmeden korunmuştur. Sonu&ccedil; olarak &ouml;zg&uuml;rl&uuml;k, insanın m&uuml;lk&uuml; değil de, ona verilen ilahi bir emanet olduğundan, hi&ccedil; kimse kendisini satamaz; kendisini diğerlerinin kulu, k&ouml;lesi edemez. Yani insan kendi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kul ve k&ouml;leliğe d&ouml;n&uuml;şt&uuml;remez. Nitekim insanın hayatı da Allah&#39;ın ona verdiği bir emanettir. Dolayısıyla hi&ccedil;bir kimse intihar ederek onu yok edemez; aksi taktirde kendisine verilen hayat emanetine ihanet etmiş olur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> - Hadid/25.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> - İbrahim/1.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> - Usul-i Kafi, c.2, s.54, Hakikat&uuml;&rsquo;l-Iman ve&rsquo;l-Yakin, h. no:3.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> - Nehc&uuml;&rsquo;l-Belaga, 193. hutbeden.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> - Fatir/1.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> - &Acirc;&rsquo;raf/172. -&ldquo;Hani, Rabbin Ademogullarinin sirtlarindan z&uuml;rriyetlerini alip, onlari kendilerine şahit kilarak: &ldquo;Ben Rabbiniz degil miyim?&rdquo; (demişti de) onlar: &ldquo;Evet (Rabbimizsin), şahit olduk&rdquo; demişlerdi. (Bu), kıyamet g&uuml;n&uuml;: &ldquo;Biz bundan habersizdik,&rdquo; dememeniz i&ccedil;indir.&rdquo;</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> -Nehc&uuml;&rsquo;l-Belaga, 108.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> - Kamer/49.</p>\n	</div>\n</div>','İnsan Hakları','','publish','closed','open','','insan-haklari','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3269',0,'post','',0),(3270,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p align=\"center\">\n	(İkinci B&ouml;l&uuml;m)</p>\n\n<p align=\"right\">\n	<strong>Seccat KARAKUŞ</strong>/Erenler 3</p>\n\n<h4>\n	Yahudilikte Ahir Zaman Kurtarıcısı</h4>\n\n<p>\n	Tevrat&#39;ı oluşturan beş kitaptan biri olan Tekvin kitabında, Allah Teal&acirc; Hz. İbrahim&#39;in soyundan se&ccedil;kin kıldığı kimseler vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya il&acirc;h&icirc; dini egemen kılacağına dair m&uuml;jdesini ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	<em>&ldquo;Ve RAB Abrama dedi: Memleketinden ve akrabalarının yanından ve babanın evinden, sana g&ouml;stereceğim memlekete git ve seni b&uuml;y&uuml;k millet edeceğim ve seni m&uuml;barek kılacağım ve senin adını b&uuml;y&uuml;k edeceğim ve bereket ol ve seni m&uuml;barek kılanları m&uuml;barek kılacağım ve sana l&acirc;net edene l&acirc;net edeceğim ve yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n kabileleri sende m&uuml;barek olacaktır.&rdquo;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonra da bu vaadine daha netlik getirerek bunun Hz. Hacer ve Hz. İsmail&#39;in soyundan gelecek olan On İki İmam vasıtasıyla ger&ccedil;ekleşeceğine işaret ederek ş&ouml;yle demiştir:</p>\n\n<p>\n	<em>&ldquo;Ve RABBİN meleği ona [Hacer&#39;e] dedi: Senin z&uuml;rriyetini &ccedil;oğalttık&ccedil;a &ccedil;oğaltacağım ve &ccedil;okluğundan sayılmayacaktır. Ve RABBİN meleği ona dedi: İşte, sen gebesin ve bir oğul doğuracaksın ve onun adını İsmail koyacaksın.&rdquo;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hz. İbrahim&#39;e de ş&ouml;yle hitap etmiştir:</p>\n\n<p>\n	<em>&ldquo;Ve İsmaile gelince, seni işittim; işte, onu m&uuml;barek kıldım ve onu semereli edeceğim ve onu ziyadesiyle &ccedil;oğaltacağım; on iki beyin babası olacak ve onu b&uuml;y&uuml;k millet edeceğim.&rdquo;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Biliyorsunuz ki, son kurtarıcı olan Hz. <strong>Mehdi</strong> (a.s), Hz. Resul&uuml;llah (s.a.a)&#39;ın kendinden sonraki halifeleri olduğunu a&ccedil;ıkladığı On İki İmam&#39;ın on ikincisidir. Bunu, Hz. Resul&#39;&uuml;n ileride nakledeceğimiz beyanlarında g&ouml;receğiz. Dolayısıyla Tevrat&#39;ın Tekvin kitabında ge&ccedil;en bu beyan, Hz. Resul&#39;den gelen Hz. <strong>Mehdi </strong>ile ilgili beyanları ile &ouml;rt&uuml;şmektedir. O h&acirc;lde bu a&ccedil;ıklama Hz. <strong>Mehdi </strong>(a.s)&#39;ı da kapsamakta ve geleceğini m&uuml;jdelemektedir. Semav&icirc; kitaplarda bunun gibi genel ifadelerin dışında, &ouml;zellikle Hz. <strong>Mehdi </strong>(a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyen daha a&ccedil;ık beyanlar da mevcuttur. &Ouml;rneğin, Kitabı Mukaddes&#39;de ge&ccedil;mektedir:</p>\n\n<p>\n	2- <em>&quot;Ve Yessenin k&uuml;t&uuml;ğ&uuml;nden filiz &ccedil;ıkacak ve k&ouml;k&uuml;nden bir fidan meyve verecek. Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak. Ve onun zevki RAB korkusunda olacak ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek; fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in</em> <em>doğrulukla karar verecek ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek. Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak. </em></p>\n\n<p>\n	<em>Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.</em></p>\n\n<p>\n	<em>Ve o g&uuml;n vaki olacak ki, kavımlar i&ccedil;in bayrak olarak durmakta olan Yessenin k&ouml;k&uuml;n&uuml; milletler arayacaklar ve onun rahat ettiği yer izzetli olacak.&quot; </em><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Tevrat&#39;ın İşaya b&ouml;l&uuml;m&uuml;nde ge&ccedil;en bu metin, ger&ccedil;ek adaletin sağlanacağı Hz. <strong>Mehdi </strong>(a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyerek, o d&ouml;nemde yaratılacak olan hakik&icirc; adalet ve tam emniyet ortamından sembolik bir dil ile bahsetmektedir. Bu, Hz. Resulullah&#39;tan gelen o d&ouml;neme ait beyanlarıyla bire bir &ouml;rt&uuml;şmektedir. Ancak biz bu metinde ge&ccedil;en bazı terim ve c&uuml;mlelerin &uuml;zerinde kısaca durarak, Allah Resul&uuml;&#39;nden bu doğrultuda gelen beyanlarla kıyaslamanın, konunun daha da vuzuha kavuşması a&ccedil;ısından faydalı olacağı kanaatindeyiz.</p>\n\n<p>\n	Metnin birinci c&uuml;mlesinde ge&ccedil;en <em>&quot;Yesse&quot;</em> kelimesi İbranice bir kelimedir. Her ne kadar metinde bu kelime &ouml;zel isim gibi sunulmuşsa da İbranice&#39;de y&uuml;ce anlamına gelmektedir. Buna g&ouml;re, birinci c&uuml;mlenin asıl anlamı, &ldquo;Ve Y&uuml;ce k&uuml;t&uuml;kten filiz &ccedil;ıkacak, ve k&ouml;k&uuml;nden bir fidan meyve verecek&quot; olur. Zaten Hz. <strong>Mehdi </strong>(a.s) da soy a&ccedil;ısından en y&uuml;ce ve şerefli soy olan n&uuml;b&uuml;vvet ağacının m&uuml;barek bir fidanıdır. Nitekim, <strong>&quot;Allah&#39;ın, temiz bir kelimeyi; k&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan Rabbinin izniyle her zaman meyve veren temiz bir ağaca benzeterek nasıl misal verdiğini g&ouml;rm&uuml;yor musun? İnsanlar ibret alsın diye Allah</strong> <strong>onlara misal g&ouml;steriyor. &Ccedil;irkin bir kelime de, yerden koparılmış, k&ouml;k&uuml; olmayan k&ouml;t&uuml; bir ağaca benzer.&quot;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ayetlerinde ge&ccedil;en <strong>temiz kelime </strong>ile benzetildiği <strong>temiz ağa&ccedil;,</strong> hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet kanalından nakledilen bazı hadislerde, Hz. Resul-i Ekrem ve onun pak soyuna tatbik edilirken<strong>, &ccedil;irkin kelime </strong>ile benzetildiği <strong>&ccedil;irkin ağa&ccedil;</strong> da Beni &Uuml;meyye soyuna tatbik edilmiştir.</p>\n\n<p>\n	&Ouml;zellikle de Allah Teal&acirc;&#39;nın, <strong>&quot;Ve hani sana, &lsquo;Rabbin ş&uuml;phesiz insanları kuşatmıştır&#39; demiştik. Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık. Biz onları kor&shy;kutuyoruz, fakat bu onlara b&uuml;y&uuml;k taşkınlık vermekten başka bir şeye yaramıyor.&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinde ge&ccedil;en <strong>&quot;Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağa&ccedil;&quot; </strong>kelimesi ve Peygamber&#39;in g&ouml;rd&uuml;ğ&uuml; r&uuml;yadan maksadın, &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı olduğu ve bu ayetin, Hz. Resulullah (s.a.a)&#39;ın r&uuml;yada, kendinden sonra &Uuml;meyye Oğulları&#39;nın maymunların sı&ccedil;radığı gibi sı&ccedil;rayarak minberine &ccedil;ıktıklarını g&ouml;rmesi &uuml;zerine nazil olduğu ve b&ouml;ylece kendisine bunun sadece değersiz bir d&uuml;nya metası olduğu ve bu vesileyle insanların denenmek istendiğinin bildirildiği, hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet tefsir ve hadis kaynaklarında yer almıştır.</p>\n\n<p>\n	Amir bin Hureys diyor: &quot;Hz. İmam Cafer-i Sadık (a.s)&#39;a, Allah Teal&acirc;&#39;nın; <strong>&quot;... k&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan, Rabbinin izniyle her zaman meyve veren temiz bir ağac...&quot; </strong>ayetini sordum. İmam: <em>&quot;Ağacın k&ouml;k&uuml; Hz. Resulullah, dalı Hz. Ali, budakları ikisinin z&uuml;rriyetinden olan imamlar, meyvesi imamların ilmi, yaprakları ise takip&ccedil;ileri olan m&uuml;minlerdir...&quot;</em> buyurdu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Hatem, Ebu Ya&#39;la&#39;dan ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;&Uuml;meyye Oğulları&#39;nın yerin minberleri &uuml;zerine &ccedil;ıktıkları bana g&ouml;sterildi. Onlar, yakında size h&acirc;kim olacaklar; onları k&ouml;t&uuml; y&ouml;neticiler olarak bulacaksınız.&rdquo;</em> Resulullah (s.a.a) buna &uuml;z&uuml;ld&uuml;. İşte bunun i&ccedil;in Allah Teal&acirc;, <strong>&quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot; </strong>ayetini nazil etti.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Keza İbn-i Ebu Hatem, İbn-i M&uuml;rdeveyh, Beyhak&icirc; ve İbn-i Asakir, Said bin M&uuml;seyyib&#39;den ş&ouml;yle dediğini tahri&ccedil; etmişlerdir: &quot;Hz. Resulullah (s.a.a), &Uuml;meyye Oğulları&#39;nın minberlere &ccedil;ıktıklarını r&uuml;yada g&ouml;rd&uuml;. Hazret, bundan rahatsız oldu. Bunun &uuml;zerine Allah Teal&acirc;, Hazret&#39;e, onlara verilenin sadece d&uuml;nya olduğunu vahyetti. Hazret buna sevindi. İşte Allah Teal&acirc;&#39;nın;<strong> &quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot; </strong>ayeti bunu bildirmektedir.&quot; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Yine İbn-i Murdeveyh nakletmiştir ki: &quot;&Uuml;mm&uuml;&#39;l-M&uuml;minin Aişe, Mervan bin Hakem&#39;e ş&ouml;yle dedi: &quot;Resulullah&#39;ın babana ve ceddine: &lsquo;Siz Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağa&ccedil;sınız.&#39; dediğini duydum.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in muteber tefsircilerinden Kurtub&icirc;, kendi tefsirinde yukarıda bahsi ge&ccedil;en Peygamber&#39;in r&uuml;yası ve Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağacı beyan eden ayetin tefsiri ile ilgili olarak birtakım ihtimallerden sonra şunları yazıyor: &quot;&Uuml;&ccedil;&uuml;nc&uuml; bir rivayette İbn-i Abbas ş&ouml;yle demiştir: &quot;Resulullah (s.a.a) Mervan Oğulları hakkında onların maymunlar gibi minberine sı&ccedil;radıklarını r&uuml;yada g&ouml;rd&uuml;. Bu, Hazret&#39;i rahatsız etti. Bunun &uuml;zerine, kendisine, onlara verilenin sadece d&uuml;nya olduğu s&ouml;ylendi. Hazret&#39;in h&uuml;zn&uuml; gitti. Ancak, Mekke&#39;de Hazret&#39;in minberi yoktu. Fakat Mekke&#39;de, Medine&#39;de olacak minberini g&ouml;rmesi muhtemeldir.&rdquo;</p>\n\n<p>\n	Bu &uuml;&ccedil;&uuml;nc&uuml; tevile Sehl bin Sa&#39;d da kail olmuştur. Sa&#39;d ş&ouml;yle demiştir: &quot;Bu r&uuml;ya şudur ki, Hz. Resulullah (s.a.a) &Uuml;meyye Oğulları&#39;nın minberine maymunların sı&ccedil;raması gibi sı&ccedil;rayarak &ccedil;ıktığını r&uuml;yada g&ouml;rd&uuml;. Hazret buna &uuml;z&uuml;ld&uuml; ve o g&uuml;nden itibaren &ouml;lene kadar artık g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi. İşte bu ayet nazil olarak Hazret&#39;e onların h&uuml;k&uuml;mdarlıklarını ve &ccedil;ıkışlarını, insanlar i&ccedil;in bir imtihan vesilesi kıldığını bildirdi. Zaten Hz. Hasan bin Ali de Muaviye&#39;ye biat ederken, <strong>&quot;Bilmem belki de o sizi denemek ve bir s&uuml;reye kadar yaşatmak i&ccedil;indir.&quot;</strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ayetini okumuştu.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine Kurtub&icirc; ş&ouml;yle der: &quot;İbn-i Abbas bu ağa&ccedil;tan maksadın &Uuml;meyye Oğulları olduğunu s&ouml;ylemiştir...&rdquo;</p>\n\n<p>\n	Aişe de Mervan&#39;a: &quot;Sen babanın sulb&uuml;nde iken Allah onu l&acirc;netlemiştir. &Ouml;yleyse, sen de Allah&#39;ın l&acirc;netlediğinin bir par&ccedil;asısındır.&quot; demiştir.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Kısacası; Kur&#39;&acirc;n&#39;da ge&ccedil;en &ldquo;temiz ağa&ccedil;&rdquo;tan maksadın Hz. Resul ve Ehl-i Beyt&#39;i olduğu, &ldquo;&ccedil;irkin ağa&ccedil; ve Resulullah&#39;ı &uuml;zen r&uuml;ya&rdquo;dan da &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı kastedildiği, Ehl-i Beyt mektebi m&uuml;fessir ve hadis&ccedil;ilerine il&acirc;veten, Taber&icirc;, Kurtub&icirc;, İbn-i Kesir ve Suyut&icirc; gibi Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessir ve hadis&ccedil;ilerinin de ayetin muhtemel yorumu olarak zikrettikleri ve hakkında hadis naklettikleri bir husustur. Zaten bizim de bunları zikretmekten maksadımız, mezkur ayet hakkında kesin bir yorum ortaya koymak değildir. Biz, sadece Kur&#39;&acirc;n&#39;da ge&ccedil;en <strong>temiz kelime </strong>ve <strong>temiz ağac</strong>ın tatbik a&ccedil;ısından Hz. Resul ve pak Ehl-i Beyt&#39;ine yorumlandığını ve bu hususta Ehl-i Beyt ve Ehl-i S&uuml;nnet ekol&uuml;nce hadisler nakledildiğini g&ouml;stermektir. &Ouml;zellikle de Allah Teal&acirc;, Hz. İsa&#39;dan bahsederken onu kendisinin bir kelimesi (s&ouml;z&uuml;) olarak nitelemekte ve Hz. Meryem&#39;den s&ouml;z ederken de onu g&uuml;zel bir bitki gibi yeşerttiğinden bahsetmektedir. Allah Teal&acirc;, Hz. İsa (a.s) hakkında ş&ouml;yle buyuruyor: <strong>&quot;Hani melekler demişti ki: &lsquo;Ey Meryem! Allah seni, kendisinden bir kelime (s&ouml;z) ile m&uuml;jdeliyor. Adı Meryem oğlu İsa Mesih&#39;tir; d&uuml;nyada da, ahirette de (Allah&#39;a) yakın olanlardandır.&#39;&quot;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Hz. Meryem hakkında da ş&ouml;yle buyuruyor: <strong>&quot;Rabbi onu g&uuml;zel bir şekilde kabul buyurdu; onu g&uuml;zel bir bitki gibi yeşertti...&quot;</strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> O h&acirc;lde bir insandan bahsederken onu s&ouml;z, ağa&ccedil; ve bitki tabirleriyle anması, Kur&#39;&acirc;n&#39;ın ve il&acirc;h&icirc; kitapların beyan &uuml;sl&ucirc;plarından biridir. Dolayısıyla Tevrat&#39;tan naklettiğimiz ibarede de Hz.<strong> Mehdi </strong>(a.s)&#39;ın Yesse&#39;nin k&uuml;t&uuml;ğ&uuml;nden &ccedil;ıkan bir fidan olarak nitelenmesi, il&acirc;h&icirc; beyanlara yabancı bir beyan değildir. Bilhassa Tevrat&#39;ın sonraki ibarelerinden Allah&#39;ın teyidine mazhar olan b&uuml;y&uuml;k bir insandan s&ouml;z edildiği a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ndedir.</p>\n\n<p>\n	Burada şunu da vurgulamalıyız ki, bizim bu m&uuml;jdede yer alan Yesse&#39;nin k&ouml;k&uuml;nden &ccedil;ıkan fidanı, Hz. Mehdi (a.s)&#39;a yorumlamamız, Kamus-u Mukaddes&#39;de yer alan &ldquo;Yesse&rdquo; kelimesinin &ldquo;G&uuml;&ccedil;l&uuml;&rdquo; anlamına geldiği ve Raut&#39;un torunu olan Hz. Davud&#39;un babasına verilen isim olduğu ve Hz. Davud&#39;un kendisi İsrail Oğulları&#39;nın b&uuml;y&uuml;k peygamberlerinden olduğu h&acirc;lde &ldquo;Yesse&#39;nin oğlu&rdquo; ismiyle anıldığı y&ouml;n&uuml;ndeki a&ccedil;ıklamayla bir &ccedil;elişkisi yoktur. Zira ki, b&ouml;yle olsa da bu tabirden Hz. Mehdi (a.s)&#39;ın kastedildiği ortadadır. &Ccedil;&uuml;nk&uuml; Hz. İmam Mehdi (a.s)&#39;ın annesi Nergis Hatun Hz. Davud (a.s)&#39;ın soyundan gelen Rum padişahının kızı olduğundan, İmam Mehdi (a.s) anne tarafından Hz. Davud&#39;a ulaşmaktadır.</p>\n\n<p>\n	Ayrıca malumdur ki, bu m&uuml;jdeyi Hz. Davud&#39;un kendisine veya oğlu Hz. S&uuml;leyman&#39;a, yahut anne tarafından Hz. Davud&#39;un torunlarından olan Hz. İsa&#39;ya yorumlamak da m&uuml;mk&uuml;n değildir. Zira bu m&uuml;jdede belirtilen cihanş&uuml;mul adalet ve il&acirc;h&icirc; h&acirc;kimiyetin bu il&acirc;h&icirc; &ouml;nderlerin hi&ccedil;birinin zamanında tahakkuk bulmadığı bilinmektedir. O h&acirc;lde bu zat, ahir zamanda gelip mutlak adaleti sağlayacağı İslam Peygamberi tarafından da m&uuml;jdelenen İmam Mehdi (a.s)&#39;dan gayrisi değildir ve o Hazret&#39;ten gayri hi&ccedil;bir kimseyle &ouml;rt&uuml;şmemektedir.</p>\n\n<p>\n	Metnin ikinci c&uuml;mlesi ş&ouml;yle idi: <em>&ldquo;Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak.&rdquo;</em></p>\n\n<p>\n	Bu &ouml;zellik, b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderlerin başta gelen ve onları diğerlerinden ayıran en &ouml;nemli &ouml;zelliktir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderler, Ruh&#39;&uuml;l-Kud&uuml;s denen Rab ruhuyla teyit edilmektedirler.</p>\n\n<p>\n	Cabir diyor: &quot;Hz. Ebu Cafer Muhammed B&acirc;kır (a.s)&#39;a, imamın ilmini sordum. Hazret ş&ouml;yle buyurdular: &quot;Ey Cabir! Peygamberler ve vasilerinde beş ruh bulunmaktadır: Ruh&#39;ul-Kud&uuml;s, ruh&#39;ul-iman, ruh&#39;ul-hayat, ruh&#39;ul-kuvvet ve ruh&#39;uş-şehvet. Ey Cabir! Onlar Arş&#39;ın altından yerin altına kadar olanları Ruh&#39;ul-Kud&uuml;s ile bilmekteler.&quot; Sonra da ş&ouml;yle buyurdu: &quot;Ey Cabir! Ruh&#39;ul-Kud&uuml;s dışındaki bu d&ouml;rt ruha bir arıza gelebilir ve yanılgıya kapılabilirler. Ruh&#39;ul-Kud&uuml;s ise ne lehve dalar, ne de hafifliğe kapılır.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim de peygamberlerin Ruh&#39;ul-Kud&uuml;s denen &ouml;zel bir il&acirc;h&icirc; ruh vasıtasıyla donatıldığını beyan etmektedir. Allah Teal&acirc; ş&ouml;yle buyurmaktadır: <strong>&quot;O, dereceleri y&uuml;kselten, Arş sahibi (Allah), kavuşma g&uuml;n&uuml;n&uuml; ihtar etmek i&ccedil;in emrinden olan Ruhu, kullarından dilediğine indirir.&quot;</strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Keza ş&ouml;yle buyurmuştur: <strong>&quot;Melekleri, kullarından dilediğine, emrinden olan Ruh ile indirir. İnsanları uyarın ki, benden başka il&acirc;h yoktur. Benden sakının.&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Hz. İsa (a.s)&#39;dan bahsederken de peygamberlerine indirdiğini belirttiği ruhun Ruh&#39;ul-Kud&uuml;s olduğunu a&ccedil;ık&ccedil;a beyan ederek ş&ouml;yle buyurmuştur: <strong>&quot;Allah, &lsquo;Ey Meryem oğlu İsa! Sana ve anana olan nimetimi an.&#39; demişti, &lsquo;Hani seni Ruh&#39;ul-Kud&uuml;s ile desteklemiştim; beşikte ve yetişkin iken insanlarla konuşu&shy;yordun; sana kitabı, hikmeti, Tevrat&#39;ı ve İncil&#39;i &ouml;ğretmiştim. Sen iznimle, &ccedil;amurdan kuş gibi bir şey yapıyor, ona &uuml;fl&uuml;yordun da iznimle kuş oluyordu; anadan doğma k&ouml;r&uuml;, alacalıyı iznimle iyi ediyordun; &ouml;l&uuml;leri iznimle diriltiyordun. İsrail Oğulları&#39;na belgelerle geldiğinde, onlardan ink&acirc;r edenler, &quot;Bu apa&ccedil;ık bir b&uuml;y&uuml;d&uuml;r.&quot; demişlerdi de ben onların sana zarar vermelerini &ouml;nlemiştim.&quot;</strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Hz. Resul hakkında da ş&ouml;yle buyurmuştur: &quot;<strong>İşte sana da emrimizden olan bir Ruh vahyettik. Sen kitap nedir, iman ne&shy;dir &ouml;nceleri bilmezdin; fakat biz onu, kullarımızdan dilediğimizi onunla doğru yola eriştirdiğimiz bir nur kıldık.&quot;</strong><a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Ebu Basir diyor: &quot;Hz. Ebu Abdullah İmam Cafer Sadık (a.s)&#39;a Allah Teal&acirc;&#39;nın &quot;<strong>İşte sana da emrimizden olan bir Ruh vahyettik...&quot; </strong>ayetini sordum. İmam (a.s) ş&ouml;yle buyurdu: <em>&quot;O, Allah Azze ve Celle&#39;nin yaratıklarından Cebrail ve Mikail&#39;den daha b&uuml;y&uuml;k olan bir yaratığıdır. O, Hz. Resulullah (s.a.a) ile beraberdi. Ona bilgi verir ve onu koruyordu. O, Peygamber&#39;den sonra İmamlarla beraberdir.&quot;</em><a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;in bu a&ccedil;ıklamalardan, Tevrat&#39;ın ahir zamanda gelerek d&uuml;nyayı ısl&acirc;h edeceğini bildirdiği b&uuml;y&uuml;k ısl&acirc;h&ccedil;ının (Hz.<strong> Mehdi</strong> -a.s-) Ruh&#39;ul-Kud&uuml;s tarafından destekleneceğine dair olan beyanın il&acirc;h&icirc; beyanlara aykırı olmadığı gibi, kesin il&acirc;h&icirc; beyanın bu doğrultuda olduğu a&ccedil;ık&ccedil;a anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;&acirc;n-ı Kerim b&uuml;t&uuml;n il&acirc;h&icirc; temsilcilerin en belirgin &ouml;zelliklerinin bu &ouml;zellik olduğunu a&ccedil;ık&ccedil;a beyan etmektedir.</p>\n\n<p>\n	Metinde vurgulanan &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik <em>&ldquo;ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek&rdquo;</em> tabiriyle ifade edilmiştir.</p>\n\n<p>\n	Bu c&uuml;mle, İmam <strong>Mehdi</strong> (a.s)&#39;ın olayların zahir&icirc; g&ouml;r&uuml;n&uuml;m ve zahir&icirc; duyumuna g&ouml;re değil, ger&ccedil;ek mahiyetlerine g&ouml;re h&uuml;kmedeceğine işaret etmektedir. Nitekim, Ehl-i Beyt kanalından gelen bir&ccedil;ok hadiste İmam (a.s)&#39;ın bu &ouml;zelliğine işaretle; <em>&quot;Kıyam edecek <strong>Mehdi</strong> (a.s) kıyam ettiğinde, insanlardan delil ve tanık talep etmeyecek ve Davud ve S&uuml;leyman (a.s)&#39;ın y&ouml;ntemiyle h&uuml;kmedecektir.&quot;</em><a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> denilmiştir.</p>\n\n<p>\n	Metinde İmam&#39;ın d&ouml;rd&uuml;nc&uuml; &ouml;zelliği olarak; <em>&ldquo;fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in</em> <em>doğrulukla karar verecek.&rdquo;</em> tabiri yer almıştır.</p>\n\n<p>\n	İmam <strong>Mehdi</strong> (a.s)&#39;ın bu &ouml;zelliğine hem Kur&#39;&acirc;n-ı Kerim&#39;de, hem de Hz. Resul ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde işaret edilmiştir. Buna g&ouml;re, o Hazret her t&uuml;rl&uuml; zul&uuml;m ve haksızlığa son vererek, tarih boyunca horlanan, ezilen ve haksızlığa uğratılanların haklarını ger&ccedil;ek anlamda alacak ve tarih boyunca zayıf tutulanları hakik&icirc; zafere ulaştıracaktır. İşte Kur&#39;&acirc;n-ı Kerim&#39;in <strong>&ldquo;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&rdquo;</strong><a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> mealindeki ayeti, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca buna yorumlanmış ve bu ger&ccedil;eği ifade eden m&uuml;jdeler, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca insanlığa verilmiştir. İnşallah ileride Hz. Resul ve Ehl-i Beyt İmamları&#39;nın bu m&uuml;jdesini i&ccedil;eren beyanlarından bazı &ouml;rnekler vereceğiz.</p>\n\n<p>\n	Metinde İmam <strong>Mehdi</strong> (a.s)&#39;ın beşinci &ouml;zelliği olarak <em>&ldquo;ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek.&rdquo;</em> tabiri ge&ccedil;miştir.</p>\n\n<p>\n	Bu a&ccedil;ıklamada, Hazret&#39;in hi&ccedil;bir Allah ve din d&uuml;şmanına, nifak ehline ve m&uuml;stekbire bir mazeret ve bahane bırakmayacak şekilde, kelimetullahı y&uuml;celtecek ve galip kılacak &uuml;st&uuml;n bel&acirc;gat ve fesahat sahibi olacağından s&ouml;z edilmektedir. &Ouml;yle ki, &uuml;st&uuml;n bel&acirc;gat ve fesahati sayesinde, onların her t&uuml;rl&uuml; mazeret ve berhanelerinin asılsızlığını ve &ccedil;&uuml;r&uuml;kl&uuml;ğ&uuml;n&uuml; a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne serecek ve hak yol olan Allah dinini, akılların teslim ettiği ş&uuml;phe g&ouml;t&uuml;rmeyen sağlam temeller &uuml;zerine oturtacaktır. Ni&ccedil;in b&ouml;yle olmasın ki?! Oysaki&nbsp; o, Allah Teal&acirc;&#39;nın, <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> ayetinde vadettiği Allah dininin kesin zaferini sağlayacak son kurtarıcıdır. Bu, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın mezk&ucirc;r ayetin tefsirinde beyan buyurdukları, kalplere &uuml;mit veren kesin bir ger&ccedil;ektir.</p>\n\n<p>\n	Metnin geri kalan <em>&ldquo;Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak. Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak; ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.&rdquo;</em> b&ouml;l&uuml;m&uuml;, Hz. <strong>Mehdi</strong> (a.s)&#39;ın d&ouml;neminde sağlanacağı bildirilen mutlak adalet, sadakat ve emniyet ortamıyla insanlığın ulaşacağı y&uuml;ksek bilge toplumu sembolik bir dil ile ifade etmektedir. &Ouml;yle ki, b&uuml;t&uuml;n zalimlerin ve m&uuml;stekbirlerin sultasına son verilecek, her t&uuml;rl&uuml; zul&uuml;m, haksızlık ve mahrumiyet ortadan kaldırılacak, il&acirc;h&icirc; ilimler ger&ccedil;ek y&ouml;n&uuml;yle ortaya koyularak insanlık &acirc;lemi ilme doyurulacak, artık ne zul&uuml;m, haksızlık ve mahrumiyet korkusu kalacak, ne de cehalet endişesi. B&ouml;ylece insanlık, salihlerin &ouml;nderliğinde hakik&icirc; huzur ve saadetine kavuşacaktır. &Ouml;yle ki, hadislerde ge&ccedil;en tabirle &ouml;nceden vefat etmiş olan insanlar bile tekrar d&uuml;nya hayatına d&ouml;nerek b&ouml;yle bir mesut toplumda yaşamayı arzulayacaklardır. B&uuml;t&uuml;n bunlar, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Hz. <strong>Mehdi </strong>(a.s)&#39;ın d&ouml;nemini anlatan beyanlarında a&ccedil;ık&ccedil;a belirtilmekle birlikte, Allah Teal&acirc;&#39;nın; <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> ve<strong> &quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini, b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vadetmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş koşmasınlar...&quot;</strong><a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> gibi ayetleri de bu ger&ccedil;eği ortaya koymaktadır.</p>\n\n<p>\n	Şimdi Ehl-i S&uuml;nnet ve Ehl-i Beyt kanalından gelen Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Tevrat&#39;tan naklettiğimiz bu m&uuml;jdeyi doğrular nitelikte olan beyanlarından birer &ouml;rnek verelim:</p>\n\n<p>\n	a) Ebu Said Hudr&icirc;, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&ldquo;Sizlere <strong>Mehdi</strong>&#39;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklardır ve o, malları sahih olarak taksim edecektir.&rdquo;</em> Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sorduğunda: <em>&ldquo;Halkın arasında eşit olarak (dağıtacaktır).&rdquo; </em>buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler:<em> &ldquo;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. Nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara, <strong>Mehdi </strong>bana mal vermeni emrediyor, de.&#39; denilecek. Hazinedar ona; &lsquo;Se&ccedil;.&#39; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum? Yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&rdquo; </em><a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<div>\n	<p>\n		b) B&uuml;y&uuml;k Ehl-i Beyt alimi All&acirc;me Meclis&icirc;, hadis ansiklopedisi niteliğinde olan değerli eseri Bihar&#39;ul-Envar kitabında, yine b&uuml;y&uuml;k Ehl-i Beyt alimi Şeyh Saduk&#39;un El-Hisal adlı eserinde Hz. Ali (a.s)&#39;dan naklettiği şu hadise yer vermiştir: Hz. Ali (a.s) ş&ouml;yle buyurdu: <em>&quot;Allah bizimle başlatmıştır, bizimle de sona erdirecektir. Bizimle dilediğini siler, bizimle dilediğini sabitleştirir ve bizimle yağmur yağdırır. &Ouml;yleyse aldatıcı, sizi Allah hakkında aldatmasın. Allah Azze ve Celle&#39;nin sakladığı andan itibaren g&ouml;k, Allah&#39;ın sakladığı sudan bir damla bile indirmemiştir. Bizim <strong>Kaim</strong>imiz kıyam edince, g&ouml;k yağmurunu indirecek; yer yeşilliğini &ccedil;ıkaracak; kulların kalplerinden husumet giderilecek; yırtıcı olan ve yırtıcı olmayan hayvanlar ısl&acirc;h edilecektir. &Ouml;yle ki, bir kadın Irak&#39;tan Şam&#39;a tek başına, başında sepeti olduğu h&acirc;lde y&uuml;r&uuml;yerek gidecek, ayağını yeşillikten gayri bir şeye koymayacak, onu bir yırtıcı hayvan &uuml;rk&uuml;tmeyecek ve korkutmayacaktır.&quot; </em><a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n	<p>\n		Burada şunu vurgulamalıyız ki, Tevrat&#39;tın bu a&ccedil;ıklaması ve Hz. Resul-i Ekrem ve Hz. Ali (a.s)&#39;dan naklettiğimiz bu iki hadis ve benzerleri, Hz. <strong>Mehdi </strong>(a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan evrensel adalet, huzur ve emniyet ortamını sembolik bir dille anlatmaktadır. Yani, şunu belirtmek istiyorlar ki o zaman adalet, emniyet ve huzur ortamı, hatta hayvanlar &acirc;lemine bile sirayet etmiştir denecek kadar yaygınlaşacaktır. Bu ise, metnin sonunda belirtildiği &uuml;zere d&uuml;nyayı dolduracak olan Rab bilgisi sayesinde sağlanacaktır. Nitekim Ehl-i Beyt İmamları&#39;ndan Hz. İmam Muhammed B&acirc;kır (a.s)&#39;dan Hz. İmam Mehdi hakkında gelen bir hadiste bu mevzua işaretle ş&ouml;yle denmiştir: <em>&ldquo;Bizim <strong>Kaim</strong>imiz kıyam ettiğinde Allah elini kullarının başlarına koyacak ve b&ouml;ylece onların akıllarını toplayacak ve zihinlerini kemale kavuşturacaktır.&rdquo; </em><a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Tevrat&#39;ta yer alan ahir zamanda salih kulların eliyle, hayvanlar &acirc;lemini bile kuşatacak bir emniyet ortamının sağlanacağına dair a&ccedil;ıklamaya benzer a&ccedil;ıklamaların, Ehl-i Beyt İmamları&#39;ndan da geldiğini g&ouml;rmekteyiz.</p>\n\n	<p>\n		Hz. İmam Ali (a.s)&#39;dan gelen bir hadiste ş&ouml;yle ge&ccedil;mektedir: <em>&ldquo;Sonra Mehdi kendi y&ouml;neticilerini insanlar arasında adaleti sağlamak i&ccedil;in b&uuml;t&uuml;n &uuml;lkelere g&ouml;nderir. -&Ouml;yle bir adalet ortamı sağlanır ki- koyun kurtla bir yerde otlar, &ccedil;ocuklar yılanlar ve akreplerle oynarlar ve onlar &ccedil;ocuklara asla zarar vermezler. K&ouml;t&uuml;l&uuml;k tamamıyla gider, sadece hayır kalır...&rdquo; </em><a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n	<p>\n		3- Hz. Davud&#39;un Mezmurlar<strong>&#39;</strong>ında<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> da ahir zaman kurtarıcısı ile ilgili m&uuml;jdeler mevcuttur. Hz. Davud&#39;un 25. Mezmuru&#39;nda ş&ouml;yle ge&ccedil;er: <em>&ldquo;...RABDEN korkan adam kimdir? Se&ccedil;eceği yolu ona &ouml;ğretecek. Canı iyilikte oturacak; onun z&uuml;rriyeti de yeri miras alacaktır. RABBİN sırrı kendisinden korkanlarındır ve ahdini onlara bildirir.&rdquo; <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><strong>[32]</strong></a></em></p>\n\n	<p>\n		Hz. Davud&#39;un 37. Mezmuru&#39;nda da m&uuml;kerrer olarak bu m&uuml;jde verilmiştir. Adı ge&ccedil;en Mezmur&#39;da ş&ouml;yle denilmektedir: <em>&ldquo;... &Ccedil;&uuml;nk&uuml; şerirler kesilip atılacak; Fakat RABBİ bekleyenler, d&uuml;nyayı miras alacaklardır. Biraz bekle ve k&ouml;t&uuml; yok olacaktır; onun yerini araştıracaksın ve yok olacaktır. Fakat halimler d&uuml;nyayı miras alacaklar ve sel&acirc;met bolluğunda lezzet bulacaklardır... Salihin azı, &Ccedil;ok k&ouml;t&uuml;lerin bolluğundan iyidir. &Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;lerin pazuları kırılacaktır; Fakat RAB salihlere destek olur. RAB k&acirc;millerin g&uuml;nlerini bilir, Onların mirası da ebed&icirc; olur... Fakat k&ouml;t&uuml;ler yok olacaklar Ve RABBİN d&uuml;şmanları kuzuların yağı gibi telef olacaklar; Duman i&ccedil;inde telef olacaklardır... &Ccedil;&uuml;nk&uuml; onun m&uuml;barek kıldığı adamlar yeri miras alacak Ve l&acirc;netli kıldığı adamlar kesilip atılır. İnsanın adımları RAB tarafından pekiştirilir Ve onun yolundan hoşlanır. D&uuml;şerse de yere serilmez; &Ccedil;&uuml;nk&uuml; onu elinden tutan RABDİR... Fakat k&ouml;t&uuml;lerin z&uuml;rriyeti kesilip</em> <em>atılacak. Salihler yeri miras alır Ve onda ebediyen otururlar... K&acirc;mil insana g&ouml;z koy ve doğru adama bak; &Ccedil;&uuml;nk&uuml; akıbet sel&acirc;met ehlinindir. Fakat asiler birlikte yok olacaklar; K&ouml;t&uuml;lerin sonu kesilecektir...&rdquo; </em><a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n	<p>\n		4- 72. Mezmur&#39;da ise ş&ouml;yle ge&ccedil;er: <em>&ldquo;Ey Allah, kırala senin h&uuml;k&uuml;mlerini ve kral oğluna senin adaletini ver. Senin kavmına adaletle Ve senin hakirlerine hak ile h&uuml;kmetsin. Dağlar, tepeler, adaletle kavma sel&acirc;met getirsin. Kavmın hakirlerine haklarını versin; Fakirlerin oğullarını kurtarsın Ve gaddarı ezsin. G&uuml;neş ve ay kaldık&ccedil;a, Nesilden nesle senden korksunlar. Yeni bi&ccedil;ilmiş &ccedil;ayıra d&uuml;şen yağmur gibi, Toprağı sulayan iyi yağmurlar gibi insin. Onun g&uuml;nlerinde salih &ccedil;i&ccedil;eklensin ve ay yok oluncaya kadar, sel&acirc;met bolluğu bulunsun. Denizden denize kadar Ve ırmaktan yerin u&ccedil;larına kadar saltanat s&uuml;rs&uuml;n. &Ccedil;&ouml;l halkı &ouml;n&uuml;nde eğilsinler Ve d&uuml;şmanları toprağı yalasın... Evet, b&uuml;t&uuml;n krallar ona secde kılsınlar; B&uuml;t&uuml;n milletler ona kulluk etsinler. &Ccedil;&uuml;nk&uuml; imdada &ccedil;ağırınca, fakiri Ve yardımcısı olmıyan hakiri kurtarır. Yoksula ve d&uuml;şk&uuml;ne acır ve fakirlerin canlarını kurtarır. Canlarını hileden ve zorbalıktan kurtarır ve g&ouml;z&uuml;nde onların kanları değerli olur; Yaşasın ve ona Şeba altınından verilsin ve daime onun i&ccedil;in dua etsinler; Her g&uuml;n onu takdis etsinler.&rdquo; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><strong>[34]</strong></a></em></p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Hz. Davud&#39;un Mazmurlar&#39;ında ge&ccedil;en bu vaat aynen Kur&#39;&acirc;n-ı Kerim&#39;de de ge&ccedil;mektedir. Allah Teal&acirc; ş&ouml;yle buyuruyor: <strong>&ldquo;Andolsun, biz Zikir&#39;den (Tevrat&#39;tan)<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><strong>[35]</strong></a> sonra (Davud&#39;a indirilmiş)<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><strong>[36]</strong></a> Zebur&#39;da da yazdık ki: Ş&uuml;phe yok ki yery&uuml;z&uuml;, salih kullarıma miras kalır.&rdquo;</strong><a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n	<p>\n		Yine Allah Teal&acirc; ş&ouml;yle buyurmuştur: <strong>&quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vadetmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş tutmasınlar...&quot;</strong><a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n	<p>\n		Bir başka ayette ise: <strong>&ldquo;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&rdquo;</strong><a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> buyurmuştur.</p>\n\n	<p>\n		5- Ahir zaman kurtarıcısına ilişkin bir m&uuml;jde de Tevrat&#39;ın İşaya b&ouml;l&uuml;m&uuml;n&uuml;n 42. babında verilmiştir. Adı ge&ccedil;en bapta ş&ouml;yle ge&ccedil;mektedir:</p>\n\n	<p>\n		&quot;İŞTE, kendisine destek olduğum kulum; canımın kendisinden razı olduğu se&ccedil;me kulum; Ruhumu onun &uuml;zerine koydum; milletler i&ccedil;in hakkı meydana &ccedil;ıkaracaktır. Bağırmayacak ve sesini y&uuml;kseltmeyecek ve onu sokakta işittirmeyecek. Ezilmiş kamışı kırmayacak ve t&uuml;ten fitili s&ouml;nd&uuml;rmeyecek; hakkı hakikate erdirecek. Ve d&uuml;nyada hakkı pekiştirinceye kadar zayıflamayacak ve cesareti kırılmayacak ve adalar onun şeriatını bekleyecekler.</p>\n\n	<p>\n		<em>G&ouml;kleri yaratmış ve onları yaymış, yeri ve ondan &ccedil;ıkanları sermiş olan; yer &uuml;zerinde kavme soluk ve onda y&uuml;r&uuml;yenlere ruh veren RAB Allah ş&ouml;yle diyor: Ben, RAB, seni doğrulukla &ccedil;ağırdım ve elini tutacağım ve seni koruyacağım ve k&ouml;r g&ouml;zleri a&ccedil;asın, mahpusları zindandan ve karanlıkta oturanları hapishaneden &ccedil;ıkarasın diye seni kavme ahit, Milletlere ışık olarak vereceğim. Ben Yehovayım, ismim odur ve izzetimi bir başkasına ve hamdimi oyma putlara vermeyeceğim. İşte, &ouml;ncekiler vaki oldu ve yenileri ben bildiriyorum; onlar meydana &ccedil;ıkmadan &ouml;nce size işittiriyorum.&quot;</em></p>\n\n	<p>\n		İlk bakışta, İşaya&#39;nın bu b&ouml;l&uuml;m&uuml;nde Hz. Resul-i Ekrem&#39;den bahsedildiği sanılabilir; ama biraz dikkatle son kurtarıcı olan Hz. <strong>Mehdi </strong>(a.s)&#39;dan bahsedildiği a&ccedil;ık&ccedil;a anlaşılmaktadır. Zira bu b&ouml;l&uuml;mde s&ouml;z konusu edilen &ouml;zelliklerin Hz. <strong>Mehdi</strong> (a.s)&#39;dan başkasına tatbik edilmesi m&uuml;mk&uuml;n değildir.</p>\n</div>\n\n<div>\n	<p>\n		Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n	<p>\n		1- Bu b&ouml;l&uuml;mde m&uuml;jdesi verilen zatın, sesini y&uuml;kselterek sokakta işittirmeyeceğinden bahsediliyor. Bu &ouml;zellik Hz. Resul&#39;e tatbik etmemektedir. Zira o Hazret&#39;in hayatı boyunca &ccedil;eşitli m&uuml;nasebetle muhtelif mek&acirc;nlarda y&uuml;ksek sesle insanlara hutbe okuduğu ve a&ccedil;ıklamalarda bulunduğu ortadadır. Bu &ouml;zellik, daha &ccedil;ok Hz. <strong>Mehdi </strong>(a.s)&#39;ın gaybet d&ouml;neminde insanlardan gizlenerek sesini kimseye işittirmediği &ouml;zelliğini ima etmektedir.</p>\n\n	<p>\n		2- Bu m&uuml;jdede o zatın d&uuml;nyada hakkı pekiştireceğinden s&ouml;z edilmektedir. Bu &ouml;zellik de Hz. Resul&#39;e tatbik etmemektedir. Zira Allah Resul&uuml;&#39;n&uuml;n hakkı t&uuml;m d&uuml;nyada pekiştiremediğini ortadadır. Hakkı t&uuml;m d&uuml;nyada pekiştirmek vaadinin Hz. <strong>Mehdi </strong>(a.s)&#39;a ait olup, Allah Teal&acirc;&#39;nın; <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> ayetinde vadettiği mutlak zaferi Hz. <strong>Mehdi</strong> (a.s)&#39;ın ger&ccedil;ekleştireceği bizatihi Hz. Resul&#39;&uuml;n kendi beyanıyla sabittir.</p>\n\n	<p>\n		3- &Uuml;zerinde durmak istediğimiz &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik; adaların, yani yerk&uuml;redeki karaların onun şeriatını, yani y&ouml;netimini beklemesi &ouml;zelliğidir. Bilindiği &uuml;zere, beklenme &ouml;zelliği, o Hazret&#39;in en belirgin sıfatlarından biridir. &Ouml;yle ki, <strong>Mehdi-i Muntazar (Beklenen Mehdi) </strong>o Hazret&#39;in &ouml;zel lakabı olarak ortaya &ccedil;ıkmıştır. B&uuml;t&uuml;n insanlık, ger&ccedil;ek adaleti b&uuml;t&uuml;n d&uuml;nyada egemen kılacak olan son kurtarıcıyı beklemektedir.</p>\n\n	<p>\n		Şeriatın o Hazret&#39;e atfedilmesi de doğaldır. Zira Hz. Resul&#39;&uuml;n hak varisi olarak, Resul&#39;&uuml;n şeriatı onun da şeriatı sayılmaktadır.</p>\n\n	<p>\n		6- Tevrat&#39;ın Yeremya b&ouml;l&uuml;m&uuml;nde de ahir zamanda zalimlerin yok edileceği ve mutlak h&acirc;kimiyetin Allah&#39;ın salih kullarına ge&ccedil;eceğine dair işaretler vardır. Tevrat&#39;ın mezkur b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor:</p>\n\n	<p>\n		<em>&ldquo;Nil gibi y&uuml;kselen bu kimdir? Suları ırmaklar gibi &ccedil;alkanıyor. Nil gibi y&uuml;kselen Mısırdır ve onun suları ırmaklar gibi &ccedil;alkanıyor ve diyor: Y&uuml;kselip yery&uuml;z&uuml;n&uuml; kaplayacağım; şehirleri ve onlarda oturanları yok edeceğim. Ey atlar, şahlanın; cenk arabaları, saldırın ve yiğitler, kalkan kullanan Kuş ile Put, ve yay kullanan ve kuran Lud&icirc;ler &ccedil;ıksınlar. &Ccedil;&uuml;nk&uuml; o g&uuml;n orduların Rabbi Yehovanın g&uuml;n&uuml;d&uuml;r, hasımlarından &ouml;&ccedil; alsın diye, &ouml;&ccedil; g&uuml;n&uuml;d&uuml;r ve kılı&ccedil; yiyip doyacak ve kana kana onların kanından i&ccedil;ecek; &ccedil;&uuml;nk&uuml; şimal diyarında, Fırat ırmağı yanında, orduların Rabbi Yehovanın kurbanı var.&rdquo; </em><a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n	<p>\n		Tevrat&#39;ın bu b&ouml;l&uuml;m&uuml;ndeki a&ccedil;ıklamada &ouml;zellikle dikkat &ccedil;eken husus, o g&uuml;n&uuml;n zalimlerden &ouml;&ccedil; alma g&uuml;n&uuml; olarak belirtilmesi ve Fırat kenarında Yehovanın kurbanından s&ouml;z edilmesidir.</p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Ehl-i Beyt kanalından ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında gelen a&ccedil;ıklamalarda da o Hazret&#39;in zalimlerden, başta Fırat kenarında susuz şehit edilen Kerbela şehidi İmam H&uuml;seyin (a.s) olmak &uuml;zere tarih boyunca b&uuml;t&uuml;n peygamberler ve peygamber evl&acirc;tlarına karşı işlenen mezalimin &ouml;c&uuml;n&uuml; alacağı kaydedilmiştir.</p>\n\n	<p>\n		&Ouml;rneğin, Ehl-i Beyt İmamları&#39;ndan İmam Mehdi (a.s) hakkında gelen N&uuml;dbe duasında o Hazret&#39;e ş&ouml;yle seslenilmiştir: <em>&ldquo;Nerededir, o peygamberlerin ve peygamber evl&acirc;tlarının kanlarının &ouml;c&uuml;n&uuml; alacak olan? Nerededir, o Kerbela&#39;da katledilen şehidin kanının &ouml;c&uuml;n&uuml; alacak olan?&rdquo; </em><a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n	<p>\n		7- Tevrat&#39;ın Daniel kitabında ise ahir zaman kurtarıcısıyla ilgili olarak şu bilgiler yer almıştır: <em>&ldquo;Gece r&uuml;yetlerinde g&ouml;rd&uuml;m ve işte, insanoğluna benzer biri g&ouml;klerin bulutları ile geldi ve G&uuml;nleri eski olana kadar geldi ve onun &ouml;n&uuml;ne kendisini yaklaştırdılar. Ve b&uuml;t&uuml;n kavımlar, milletler ve diller ona kulluk etsinler diye, kendisine saltanat ve izzet ve krallık verildi; onun saltanatı ge&ccedil;meyecek ebed&icirc; bir saltanattır ve krallığı yıkılmayacak bir krallıktır... Fakat krallığı Y&uuml;ce Olanın mukaddesleri alacaklardır ve ebede kadar ve ebetler ebedine kadar krallığı onlar edineceklerdir.&rdquo; </em><a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n	<p>\n		8- Yine Daniel kitabında aynı mevzu hakkında ş&ouml;yle denilmiştir: <em>&ldquo;Ve senin kavmin oğulları i&ccedil;in durmakta olan b&uuml;y&uuml;k reis, Mikael, o vakit kalkacak ve millet olalıdan beri o zamana kadar vaki olmamış bir sıkıntı vaki olacak ve o vakit senin kavmin, kitapta yazılı bulunan herkes kurtulacak. Ve yerin toprağında uyuyanlardan bir&ccedil;oğu, bunlar ebed&icirc; hayata ve şunlar utanca ve ebed&icirc; nefrete uyanacaklar. Ve anlayışlı olanlar g&ouml;k kubbesinin parıltısı gibi, bir&ccedil;oğunu sal&acirc;ha d&ouml;nd&uuml;renler de yıldızlar gibi ebediyen ve daima parlayacaklar. Fakat sen, ey Daniel, sonun vaktine kadar bu s&ouml;zleri sakla, ve kitabı m&uuml;h&uuml;rle; bir &ccedil;ok adamlar araştıracaklar, ve bilgi &ccedil;oğalacaktır.&rdquo; <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><strong>[44]</strong></a> </em></p>\n\n	<p>\n		9- Tevrat&#39;ın Habakkuk b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle ge&ccedil;er: <em>&ldquo;Ve RAB bana cevap verip dedi: R&uuml;yeti yaz ve levhaların &uuml;zerine a&ccedil;ık&ccedil;a kaz da, onu okuyan koşsun. &Ccedil;&uuml;nk&uuml; daha r&uuml;yet muayyen vakit i&ccedil;indir ve sona doğru acele ediyor ve yalan &ccedil;ıkmayacaktır; eğer gecikirse, onu bekle; &ccedil;&uuml;nk&uuml; elbette gelecek ve ge&ccedil; kalmayacaktır... Kanla şehir yapanın ve haksızlıkla belde kuranın vay başına! İşte, kavimlerin ateş i&ccedil;in emek &ccedil;ekmeleri ve &uuml;mmetlerin boş yere yorulmaları ordular RABBİNDEN değil mi? &Ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya RAB izzetinin bilgisi ile &ouml;yle dolu olacak.&rdquo;</em> <a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n	<p>\n		10- Tevrat&#39;ın Tsefanya b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda zalimlerin yok edilecekleri ve h&acirc;kimiyetin m&uuml;minlere ge&ccedil;eceği ş&ouml;yle anlatılmıştır: <em>&ldquo;... Kibirlerinin karşılığı bu olacak, &ccedil;&uuml;nk&uuml; tahkir edip ordular RABBİNİN kavmine karşı kendilerini b&uuml;y&uuml;tt&uuml;ler. Onlara karşı RAB korkun&ccedil; olacak; &ccedil;&uuml;nk&uuml; d&uuml;nyanın b&uuml;t&uuml;n il&acirc;hlarını a&ccedil; bırakacak ve insanlar, herkes kendi yerinden milletlerin b&uuml;t&uuml;n adaları ona tapınacaklar.&rdquo;</em> <a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n	<p>\n		11- Yine aynı b&ouml;l&uuml;mde ş&ouml;yle denilmiştir: <em>&ldquo;Bundan &ouml;t&uuml;r&uuml; ava kalkacağım g&uuml;ne kadar beni bekleyin, RABBİN s&ouml;z&uuml;; &ccedil;&uuml;nk&uuml; h&uuml;km&uuml;m milletleri toplamaktır, ta ki, &uuml;lkeler &uuml;zerine gazabımı, kızgın &ouml;fkemin hepsini d&ouml;kmek i&ccedil;in onların hepsini bir araya getireceğim; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n d&uuml;nya kıskan&ccedil;lığımın ateşiyle yutulacaktır.</em></p>\n\n	<p>\n		<em>&Ccedil;&uuml;nk&uuml; bir y&uuml;rekle RABBE kulluk etmek i&ccedil;in hepsi RABBİN ismini &ccedil;ağırsınlar diye, kavimlere o zaman temiz dudak vereceğim.&rdquo; </em><a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n	<p>\n		12- Tevrat&#39;ın Haggay b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle yazıyor: <em>&ldquo;Ordular RABBİNİN s&ouml;z&uuml;; korkmayın. &Ccedil;&uuml;nk&uuml; orduların RABBİ ş&ouml;yle diyor: Bir kere daha, vakit azdır ve ben g&ouml;klerle yeri ve denizle karayı sarsacağım ve b&uuml;t&uuml;n milletleri sarsacağım ve b&uuml;t&uuml;n milletlerin değerli şeyleri gelecek ve bu evi izzetle dolduracağım, orduların RABBİ diyor.&rdquo; </em><a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n	<p>\n		13- Tevrat&#39;ın Zekarya b&ouml;l&uuml;m&uuml;nde ise ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin egemenliği ş&ouml;yle anlatılıyor: <em>&ldquo;Ve vaki olacak ki, b&uuml;t&uuml;n memlekette, RABBİN s&ouml;z&uuml;, orada, iki pay kesilip atılacak ve &ouml;lecek ve orada &uuml;&ccedil;te biri artakalacak. Ve bu &uuml;&ccedil;te biri ateşe sokacağım ve g&uuml;m&uuml;ş&uuml; tasfiye ettikleri gibi onları tasfiye edeceğim ve altını denedikleri gibi onları deneyeceğim. Onlar benim ismimi &ccedil;ağıracaklar ve ben onlara cevap vereceğim; ben: Kavmim odur, diyeceğim; onlar da: Allah&#39;ım RABDİR, diyecekler.&rdquo; </em><a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n	<p>\n		14- Yine Zekarya b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: <em>&ldquo;İşte RABBİN g&uuml;n&uuml; geliyor ve senin &ccedil;apul malını senin i&ccedil;inde pay edecekler. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n milletleri Yeruşalime karşı cenge toplayacağım ve şehir alınacak ve evler yağma edilecek ve kadınlar kirletilecek ve şehrin yarısı s&uuml;rg&uuml;ne &ccedil;ıkacak, kavmin artakalanları ise şehirden kesilip atılmayacak. O zaman RAB &ccedil;ıkacak ve muharebe g&uuml;n&uuml;nde nasıl cenk ettiyse, o milletlere karşı &ouml;yle cenk edecek... Ve b&uuml;t&uuml;n d&uuml;nya &uuml;zerinde RAB kral olacak ve o g&uuml;n Rab bir ve ismi bir olacak.&rdquo; </em><a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n	<p>\n		15- Tevrat&#39;ın Malaki b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin zaferi ş&ouml;yle dile getirilmiştir: <em>&ldquo;&Ccedil;&uuml;nk&uuml; işte o g&uuml;n geliyor, fırın gibi yanıyor ve b&uuml;t&uuml;n kibirliler ve k&ouml;t&uuml;l&uuml;k işleyenlerin hepsi, saman olacaklar ve gelmekte olan g&uuml;n onları yakacak, orduların RABBİ diyor, &ouml;yle ki, onlarda k&ouml;k ve dal bırakmayacak. Fakat size, ismimden korkanlara, sal&acirc;h g&uuml;neşi kanatlarında şifa olarak doğacak ve &ccedil;ıkacaksınız ve ahırın buzağıları gibi sı&ccedil;ranacaksınız. Ve k&ouml;t&uuml;leri ayakaltına alacaksınız; &ccedil;&uuml;nk&uuml; yapmakta olduğum o g&uuml;nde sizin ayaklarınızın tabanları altında onlar k&uuml;l olacaklar, orduların RABBİ diyor.&rdquo; </em><a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n	<p>\n		Bunlar, Eski Ahit olarak bilinen Tevrat ve il&acirc;velerinde yer alan ahir zamana ait a&ccedil;ıklamalardan bazı &ouml;rneklerdi. G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu a&ccedil;ıklamalarda ahir zamanda Allah&#39;ın salih ve se&ccedil;kin kullarının &ouml;nderliğinde h&acirc;kimiyetin tekrar Allah&#39;ın dinine ait olacağı ve yery&uuml;z&uuml;nden zulm&uuml;n kaldırılarak mutlak adaletin sağlanacağı kaydedilmiştir.</p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Kitabı Mukaddes, Tekvin 12: 1-4.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Kitabı Mukaddes, Tekvin 16: 10,11.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Kitabı Mukaddes, Tekvin 17: 20.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kitabı Mukaddes, İşaya 11: 1-10 ve 65: 20-25.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- İbrahim/24-26</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- İsra/60</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Usul-&uuml; K&acirc;fi, c.1, s.428; Bihar&rsquo;ul-Envar, c.9, s.11, 112, 117, 118; c.24, s.137, 142; c.33, s.156, 249 ve c.58, s.250.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- El-Mizan, c.13, s.148.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- El-Mizan, c.13, s.149.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- El-Mizan, c.12, s.64.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Enbiya/111.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- &Acirc;l-i İmr&acirc;n/ 45.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- &Acirc;l-i İmr&acirc;n/37.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Usul-&uuml; K&acirc;fi, c.1, s.172.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- M&uuml;&#39;min, 15.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Nahl/2.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- M&acirc;ide/110.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ş&ucirc;ra/52.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Usul-&uuml; K&acirc;fi, c.1, s.273.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Bihar&rsquo;ul-Envar, c.52, s.286, 291, 313, 319, 320, 336, 338, 339, 369, 381, 389, 390.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Nur, 55.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis no: 10898, 11061, 10737, 10780, 10791.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Bihar&rsquo;ul-Envar, c.52, s.316.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- M&uuml;ntehab&rsquo;&uuml;l-Eser, s.483.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- M&uuml;ntehab&rsquo;&uuml;l-Eser, s.474, İkd&rsquo;&uuml;d-D&uuml;rer&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- &quot;Mezamir-i Davud&quot; Tevrat&rsquo;ın Arap&ccedil;a terc&uuml;melerinde de a&ccedil;ıklandığı &uuml;zere, &quot;Zebur&quot;un kendisidir. &quot;El-M&uuml;ncid&quot; de Zebur l&uuml;gatı hakkında yazıyor ki: &quot;Zebur, Mezamir-i Davud Peygamber ile maruf olan bir kitaptır.&quot;</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 25: 12-14.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 37.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 72.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- Tevrat yerine &quot;Zikir&quot; kelimesi kullanıldığına dair Enbiya, 7 ve 48. ayetlere m&uuml;racaat edilsin.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- İsra, 57. ayetinde <strong>&quot;Zebur&rsquo;u Davud&#39;a verdik.&quot;</strong> denilir.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Enbiya/105.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Nur/55.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- Kitabı Mukaddes, Yeremya 46: 7-10.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- Mefatih&rsquo;ul-Cinan, N&uuml;dbe duası, s. 837.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a>- Kitabı Mukaddes, Daniel 7: 13, 14, 18.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Kitabı Mukaddes, Daniel 12: 1- 4.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- Kitabı Mukaddes, Habakkuk 2: 2, 3, 12, 13, 14.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- Kitabı Mukaddes, Tsefanya 2: 11.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- Katabı Mukaddes, Tsefanya 3: 8-9.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- Kitabı Mukaddes, Haggay 2: 6-7.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- Kitabı Mukaddes, Zekarya13: 8- 9.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Kitabı Mukaddes, Zekarya 14: 1, 2, 3 ve 9.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- Kitabı Mukaddes, Malaki 4: 1, 2, 3.</p>\n	</div>\n</div>','İslâm Öncesi Dinlerde Mehdi İnancı - 2','','publish','closed','open','','islam-oncesi-dinlerde-mehdi-inanci-2','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3270',0,'post','',0),(3271,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h1>\n	&nbsp;</h1>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	<strong>Ali &Ccedil;İ&Ccedil;EK</strong></p>\n\n<p>\n	İsl&acirc;m&rsquo;da birtakım ameller vardır ki, g&ouml;r&uuml;n&uuml;şte insana &ccedil;ok kolay gelir. Kolay oldukları i&ccedil;in de bir&ccedil;okları bu amellerin &ouml;nemine v&acirc;kıf olmadıklarından onları yapmaya muvaffak olmazlar. Zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nen bu ameller, ger&ccedil;ekte olduk&ccedil;a b&uuml;y&uuml;kt&uuml;r. &Ccedil;&uuml;nk&uuml; bu amelleri yapmaya gayret g&ouml;steren ve muvaffak olanlar, b&uuml;y&uuml;k amelleri de yapmaya muvaffak olurlar. Ama zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nen bu amelleri &ouml;nemsemeyen, onları yapmakta ihmalk&acirc;rlık eden kimseler, b&uuml;y&uuml;k amelleri yapmaktan da &acirc;ciz kalırlar.</p>\n\n<p>\n	Burada zahirde basit g&ouml;r&uuml;nen, fakat ger&ccedil;ekte &ccedil;ok da b&uuml;y&uuml;k olan amellerden birka&ccedil; tanesini sizlere aktaracağız. Umulur ki, din kardeşlerimiz onları yapmaya gayret eder ve ahiretleri i&ccedil;in azık toplamaya &ccedil;alışırlar inşallah.</p>\n\n<h2>\n	Her G&uuml;n Oru&ccedil; Tutmak, Geceleri İbadetle Ge&ccedil;irmek ve Her G&uuml;n Kur&rsquo;an Hatmetmek</h2>\n\n<p>\n	İmam Sadık (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Bir g&uuml;n Resulullah (s.a.a) ashabına: &ldquo;Hanginiz &ouml;mr&uuml; boyunca b&uuml;t&uuml;n g&uuml;nlerini oru&ccedil; tutmakla ge&ccedil;iriyor?&rdquo; diye sordular.</p>\n\n<p>\n	Selman: &ldquo;Ben, ya Resulullah!&rdquo; dedi.</p>\n\n<p>\n	Resulullah (s.a.a): &ldquo;Hanginiz b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;iriyor?&rdquo; diye sordular.</p>\n\n<p>\n	Selman yine: &ldquo;Ben, ya Resulullah!&rdquo; dedi.</p>\n\n<p>\n	Resulullah (s.a.a): &ldquo;Hanginiz her g&uuml;n Kur&rsquo;an&rsquo;ı hatmediyor?&rdquo; diye sordular.</p>\n\n<p>\n	Selman yine: &ldquo;Ben, ya Resulullah!&rdquo; dedi.</p>\n\n<p>\n	Ashaptan biri, Selman&rsquo;ın bu şekilde cevap vermesine tahamm&uuml;l edemeyip ş&ouml;yle dedi: &ldquo;Ya Resulullah! Selman Fars kavmindendir; ve biz Kureyşlilere &uuml;st&uuml;nl&uuml;k taslamak istiyor. Siz; &ldquo;Hanginiz b&uuml;t&uuml;n g&uuml;nlerini oru&ccedil; tutmakla ge&ccedil;iriyor?&rdquo; diye sordunuz, Selman; &ldquo;Ben.&rdquo; dedi. Oysa biz, onun &ccedil;oğu g&uuml;nler yemek yediğine şahit oluyoruz. Siz; &ldquo;Hanginiz b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;iriyor?&rdquo; diye sordunuz, Selman; &ldquo;Ben.&rdquo; dedi. Oysa o gecenin &ccedil;oğunu uyumakla ge&ccedil;iriyor. Siz; &ldquo;Hanginiz her g&uuml;n Kur&rsquo;an&rsquo;ı hatmediyorsunuz?&rdquo; diye sordunuz, Selman yine; &ldquo;Ben.&rdquo; dedi. Oysa o, g&uuml;n&uuml;n&uuml;n &ccedil;oğunu Kur&rsquo;an okumadan ve hatta susarak ge&ccedil;iriyor.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) onun bu s&ouml;zleri &uuml;zerine ş&ouml;yle buyurdular: &ldquo;Biraz sabırlı ol, karşındaki Lukman-i Hekim gibidir, s&ouml;zlerinin anlamını ona sor, seni aydınlatır.&rdquo;</p>\n\n<p>\n	Bunun &uuml;zerine o adam Selman&rsquo;a y&ouml;nelerek: &ldquo;Sen b&uuml;t&uuml;n g&uuml;nleri oru&ccedil;lu ge&ccedil;irdiğini mi iddia ediyorsun?&rdquo; dedi.</p>\n\n<p>\n	Selman: &ldquo;Evet.&rdquo; diye cevap verdi.</p>\n\n<p>\n	O adam: &ldquo;Oysa ben senin &ccedil;oğu g&uuml;nler yemek yediğine şahit oluyorum.&rdquo; dedi.</p>\n\n<p>\n	Selman ş&ouml;yle dedi: &ldquo;Sandığın gibi değildir; ben her ay &uuml;&ccedil; g&uuml;n oru&ccedil; tutuyorum; Allah-u Teala da buyurmuştur ki: <strong>&ldquo;Kim bir iyilik getirirse, ona, onun on katı vardır.&rdquo;</strong> (En&rsquo;&acirc;m/160) Ayrıca ben Şaban ayının orucunu Ramazan ayına katıyorum. Bu da, &ouml;m&uuml;r boyu oru&ccedil; tutmak kadar değerlidir.&rdquo;</p>\n\n<p>\n	Daha sonra o adam: &ldquo;Sen b&uuml;t&uuml;n geceleri ibadetle ge&ccedil;irdiğini iddia ettin.&rdquo; dedi.</p>\n\n<p>\n	Selman: &ldquo;Evet.&rdquo; cevabını verdi.</p>\n\n<p>\n	O adam: &ldquo;Oysa sen gecenin &ccedil;oğunu uyuyorsun.&rdquo; dedi.</p>\n\n<p>\n	Selman: &ldquo;Senin d&uuml;ş&uuml;nd&uuml;ğ&uuml;n gibi değildir; ben Habibim Resulullah (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu duydum: &ldquo;Kim abdestli uyursa, b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;irmiş gibidir.&rdquo; Bundan dolayı da ben daima abdestli uyuyorum.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> dedi.</p>\n\n<p>\n	Sonra o adam: &ldquo;Peki sen her g&uuml;n Kur&rsquo;an&rsquo;ı hatmettiğini s&ouml;yledin. Oysa sen g&uuml;nlerinin &ccedil;oğunu bir şey okumadan ge&ccedil;iriyorsun&rdquo; dedi.</p>\n\n<p>\n	Selman ş&ouml;yle dedi: &ldquo;Evet; ama olay senin sandığın gibi değildir. Ben Habibim Resulullah (s.a.a)&rsquo;den Hz. Ali&rsquo;ye hitaben ş&ouml;yle buyurduklarını duydum: &ldquo;Ey Eb-ul Hasan! &Uuml;mmetim arasında senin misalin, &ldquo;Kul huve&rsquo;llahu ehad&rdquo; (İhl&acirc;s Suresi) gibidir. Kim onu bir defa okursa, Kur&rsquo;an&rsquo;ın &uuml;&ccedil;te birini okumuş gibidir; kim onu iki defa okursa, Kur&rsquo;an&rsquo;nın &uuml;&ccedil;te ikisini okumuş gibidir; kim onu &uuml;&ccedil; defa okursa, Kur&rsquo;an&rsquo;ı hatmetmiş gibidir. Ey Ali! Kim de seni diliyle severse, imanın &uuml;&ccedil;te birini kazanır. Kim seni dili ve kalbiyle severse, imanın &uuml;&ccedil;te ikisini elde eder, kim de seni dili ve kalbiyle sever ve eliyle de sana yardım ederse, imanı k&acirc;mil olur. Ey Ali! Beni hak olarak mebus kılan (peygamber se&ccedil;en) Allah&rsquo;a and olsun ki, eğer yery&uuml;z&uuml; ehli, seni g&ouml;ky&uuml;z&uuml; ehli gibi sevseydi, kesinlikle hi&ccedil;bir kimse cehennem ateşiyle azap edilmezdi.&rdquo;</p>\n\n<p>\n	Daha sonra Selman: &ldquo;Ben de her g&uuml;n <em>&ldquo;Kul huve&rsquo;llahu ehad&rdquo;</em> (İhl&acirc;s) suresini &uuml;&ccedil; defa okuyorum.&rdquo; diye ekledi.</p>\n\n<p>\n	O adam artık s&ouml;yleyecek bir s&ouml;z bulamadı ve &ouml;ylesine kalkıp gitti.&rdquo; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu hadisten şu birka&ccedil; sonu&ccedil; elde edilmektedir:</p>\n\n<p>\n	1- B&acirc;zı ameller, zahirde k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;nseler de, Allah katında olduk&ccedil;a b&uuml;y&uuml;k ve değerlidirler.</p>\n\n<p>\n	2- İman, ancak Hz. Ali (a.s)&rsquo;ı sevmek ve onun takip&ccedil;isi olmakla k&acirc;mil olur. Allah Teala da, bu meseleye Kur&rsquo;an-ı Kerim&rsquo;de değinmiş ve Hz. Ali&rsquo;nin Gadir-i Hum&rsquo;da imamet ve velayete tayin edilmesi &uuml;zerine dinin kem&acirc;li ve nimetin tamamlanması unvanıyla şu ayet-i şerifeyi Resulullah (s.a.a.)&rsquo;e nazil etmiştir: &ldquo;Bug&uuml;n dininizi kem&acirc;le erdirdim; nimetimi size tamamladım; ve din olarak size İsl&acirc;m&rsquo;ı se&ccedil;ip beğendim.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<h2>\n	Her Cece Kur&rsquo;an Hatmetmek, B&uuml;t&uuml;n Peygamberleri Şefaat&ccedil;i kılmak, M&uuml;minleri Razı Etmek, Hac ve Umre Yapmak</h2>\n\n<p>\n	Hz. Fatıma (a.s)&rsquo;dan ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n Resulullah (s.a.a), uyumak i&ccedil;in yatağı sermiş olduğum h&acirc;lde yanıma geldi ve ş&ouml;yle buyurdu: &ldquo;Ey Fatıma, şu d&ouml;rt şeyi yapmadık&ccedil;a uyuma: Kur&rsquo;an&rsquo;ı hatmetmedik&ccedil;e, Peygamberleri kendine şefaat&ccedil;i kılmadık&ccedil;a, m&uuml;minleri razı etmedik&ccedil;e, hac ve umre yapmadık&ccedil;a.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) bunları buyurup namaza başladı. Namazını bitirene kadar sabrettim. Namazı bitince: &ldquo;Ey Resulullah! D&ouml;rt şeyi yapmadan uyumamı emrettin, oysa ben onları yapmaya kadir değilim.&rdquo; dedim. Bunun &uuml;zerine Resulullah (s.a.a) g&uuml;l&uuml;mseyerek ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey kızım, eğer yatmadan &ouml;nce Kul huve&rsquo;llah (İhl&acirc;s) suresini &uuml;&ccedil; defa okursan, Kur&rsquo;an&rsquo;ı hatmetmiş gibi olursun; bana ve benden &ouml;nceki peygamberlere salavat g&ouml;nderirsen, kıyamet g&uuml;n&uuml; senin şefaat&ccedil;in oluruz; m&uuml;minlere mağfiret dilersen, senden razı olurlar; <em>&ldquo;Subhanellahi velhamdu lillahi vela ilahe illellahu vellahu ekber&rdquo;</em> dersen, hac ve umre yapmış (gibi) olursun.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Zahmeti az olup faydası &ccedil;ok olan amellerden biri de Peygamber ve Ehl-i Beyti&rsquo;ne salavat g&ouml;ndermektir. Ahzab suresinin 56. ayetinde, Allah Teala&rsquo;nın ve meleklerinin Peygambere salat ettikleri bildirilmekte, m&uuml;minlere de Peygambere salat ve selam etmeleri emredilmektedir. Bu ayet-i kerimeye muhatap olan ashap Allah Resul&uuml;ne: &ldquo;Ey Resulullah! Sana selam vermeği biliyoruz, ama sana salat etmemiz nasıldır?&rdquo; diye sorduklarında ise Allah Resul&uuml; onlara: &ldquo;Allah&rsquo;ım, Muhammed&rsquo;e ve &Acirc;line salat eyle, Muhammed&rsquo;e ve &Acirc;line bereketini indir, Muhammed ve &Acirc;line rahmet et, nasıl ki, İbrahim&rsquo;e ve &Acirc;line salat ettin, bereketini indirdin ve rahmet ettin&rdquo; s&ouml;yleyin&rdquo; diye buyurarak onlara kendisine salat etmelerini &ouml;ğretmiş ve bu hususta Ehl-i Beyt&rsquo;inin de aynı h&uuml;kme tabi olduğunu bildirmiştir. Velhasıl hadislerde de salavat getirmenin &ouml;nemine daha geniş bir şekilde yer verilmiştir. Burada o hadislerden ikisini aktarmakla yetiniyoruz:</p>\n\n<p>\n	1- Salavat getirmek, g&uuml;nahların affedilmesine sebep olur.</p>\n\n<p>\n	İmam Rıza (a.s) bu konuda ş&ouml;yle buyurmuştur: &ldquo;G&uuml;nahların kefaretine g&uuml;c&uuml; yetmeyen kimse, Muhammed ve &Acirc;l-i Muhammed&rsquo;e &ccedil;ok salavat getirsin. &Ccedil;&uuml;nk&uuml; salavat g&uuml;nahları yok eder.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	2- Salavat, duanın icabete erişmesi i&ccedil;in engellerin kalkmasına sebep olur.</p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Muhammed ve &Acirc;l-i Muhammed&rsquo;e salavat g&ouml;nderilmeden edilen her dua, g&ouml;ğe y&uuml;kselmez (icabete erişmez).&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Hz. Ali&rsquo;yi ve Ehl-i Beyt&rsquo;i sevmek konusunda Peygamber (s.a.a) uzun bir hadiste ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Bilin ki, kim Ali&rsquo;yi severse, beni sevmiştir; kim de beni severse, Allah Teala ondan razı olur; Allah Teala da kimden razı olursa, onu cennete g&ouml;t&uuml;r&uuml;r. Bilin ki, kim Ali&rsquo;yi severse, Kevser&rsquo;den su i&ccedil;medik&ccedil;e, T&ucirc;ba ağacından meyve yemedik&ccedil;e ve cennetteki yerini g&ouml;rmedik&ccedil;e d&uuml;nyadan ayrılmaz. Bilin ki, kim Ali&rsquo;yi severse, cennetin sekiz kapısı onun y&uuml;z&uuml;ne a&ccedil;ılır ve sorgu sualsiz istediği kapıdan cennete girer. Kim Ali&rsquo;yi severse, Allah Teala amel defterini onun sağ eline verir ve peygamberlerin hesabı gibi onu hesaba &ccedil;eker. Bilin ki, kim Ali&rsquo;yi severse, Allah Teala &ouml;l&uuml;m anında kolay can vermesini sağlar ve kabrini cennet bah&ccedil;elerinden biri kılar... Bilin ki, kim Ali&rsquo;yi severse, Allah Teala, &ouml;l&uuml;m meleğini peygamberlere g&ouml;nderdiği gibi ona g&ouml;nderir; Nekir ve M&uuml;nkir&rsquo;in korkusunu ondan giderir; y&uuml;z&uuml;n&uuml; ak eder ve o, şehitler efendisi Hamza ile beraber olur. Bilin ki, kim Ali&rsquo;yi severse, kıyamet g&uuml;n&uuml; y&uuml;z&uuml; dolunay ay gibi parlar. Bilin ki, kim Ali&rsquo;yi severse, kıyamet g&uuml;n&uuml; padişahlık tacı başına konur ve keramet elbisesi giydirilir. Bilin ki, kim Ali&rsquo;yi severse, Sırat k&ouml;pr&uuml;s&uuml;nden şimşek gibi ge&ccedil;er. Bilin ki, kim Ali&rsquo;yi severse, Allah ona cehennem ateşinden berat belgesi verir. Bilin ki, kim &Acirc;l-i Muhammed (s.a.a) sevgisi &uuml;zerine &ouml;l&uuml;rse, cennette peygamberlerle beraber olması i&ccedil;in onun kefili olurum. Bilin ki, kim &Acirc;l-i Muhammed&rsquo;in buğzu (d&uuml;şmanlığı) &uuml;zere &ouml;l&uuml;rse, cennet kokusunu duymayacaktır.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, ger&ccedil;ek anlamda bir sevginin etkileri insanın b&uuml;t&uuml;n hayatında g&ouml;r&uuml;l&uuml;r, b&uuml;t&uuml;n hareketleriyle sevdiği şeye daha bir yaklaşmaya &ccedil;alışır ve ondan uzak olmasına vesile olan tutum ve davranışlardan uzak durur. Buna g&ouml;re, Hz. Ali (a.s)&rsquo;ı seven bir kimse, onun b&uuml;t&uuml;n hayatı boyunca uğruna m&uuml;cadele ettiği değer ve inan&ccedil;lara ters d&uuml;şen işlerden uzak durması gerekir. Kısacası, Ali&rsquo;yi seven Ali&rsquo;nin rengini alır. Yoksa dilde Ali sevgisi, renkte ise Ali d&uuml;şmanının rengiyle boyanan kimse bir yalancıdan &ouml;te değildir.</p>\n\n<p>\n	Allah Teala&rsquo;ya olan iman ve sevgi de b&ouml;yledir.</p>\n\n<p>\n	Allah Teala buyuruyor ki:</p>\n\n<p>\n	&ldquo;(Ey Muhammed!) De ki: Eğer Allah&rsquo;ı seviyorsanız, bana uyun.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s): &ldquo;Allah&rsquo;a isyan eden, O&rsquo;nu tanımamıştır.&rdquo; buyurup şu manzumeyi okumuşlardır:</p>\n\n<h3>\n	&ldquo;Sevdiğini s&ouml;yler, isyan edersin O&rsquo;na</h3>\n\n<p>\n	<em>Acayip bir iştir bu, and olsun ki canına </em></p>\n\n<p>\n	<em>Sevgi ger&ccedil;ek olsaydı, itaat ederdin O&rsquo;na</em></p>\n\n<p>\n	<em>&Ccedil;&uuml;nk&uuml; aşık maşukun, s&ouml;z&uuml;nden &ccedil;ıkmaz asla&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></em></p>\n\n<p>\n	Şunu da ekleyelim ki, Ehl-i Beyt&rsquo;e sevgi duymak, a&ccedil;ıklandığı &uuml;zere ger&ccedil;ek anlamdaki sevginin &ouml;zelliklerini taşımasa da, mutlaka insana faydası vardır. Fakat bu fayda fark etmektedir. Bu konuda şu rivayeti nakletmekle yetiniyoruz:</p>\n\n<p>\n	Yusuf isminde bir Hıristiyan, İmam Ali Naki (a.s)&rsquo;dan bir&ccedil;ok keramet g&ouml;r&uuml;yor. İmam (a.s): &ldquo;Ey Yusuf! İsl&acirc;m&rsquo;ı se&ccedil;men i&ccedil;in yeterli miktarda delil g&ouml;rmedin mi?&rdquo; diye soruyor.</p>\n\n<p>\n	Yusuf: &ldquo;Yeterince delil g&ouml;rd&uuml;m.&rdquo; diyor.</p>\n\n<p>\n	İmam (a.s) onun bu s&ouml;z&uuml; &uuml;zerine ş&ouml;yle buyuruyorlar:</p>\n\n<p>\n	&ldquo;Hayır! Sen asla M&uuml;sl&uuml;man olmayacaksın; ama senin oğlun İshak M&uuml;sl&uuml;man ve bizim takip&ccedil;ilerimizden olacak. Ey Yusuf! Bazıları, bizi sevmenin sizin gibilere bir faydası olmayacağını zannediyorlar. Allah&rsquo;a and olsun ki, onların zannettikleri gibi değil. Sizin gibileri de bize olan sevgilerinin faydalarını mutlaka g&ouml;r&uuml;rler.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> <a href=\"#_ftnref1\">- Resulullah (s</a>.a.a) buyurmuştur ki: &ldquo;Kim abdestli uyur, &ouml;l&uuml;m de o gece ona ulaşırsa, Allah katında şehittir.&rdquo; Bkz. Bihar&rsquo;ul-Envar, c. 76, s. 183</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> <a href=\"#_ftnref2\">- Bihar&rsquo;ul-Envar, c. 76, s. 181</a></p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> <a href=\"#_ftnref3\">- M&acirc;ide/3</a></p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> <a href=\"#_ftnref4\">- Fatımat&rsquo;uz-Zehra Behcet-u Kalb&rsquo;il-Mustafa, c.1, s. 304 </a></p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> <a href=\"#_ftnref5\">- Sefinet&rsquo;&uuml;l-Bihar, c</a>. 2, s. 49</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a> <a href=\"#_ftnref6\">- Sefinet&rsquo;&uuml;l-Bihar, c. 1, s. 446 </a></p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a> <a href=\"#_ftnref7\">- Bihar&rsquo;ul-Envar c. 7, s. 221 ve c. 39, s. 277; Fezail&rsquo;uş-Şia, Saduk, s. 3, h. 1</a></p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a> <a href=\"#_ftnref8\">- &Acirc;l-i İmran/31 </a></p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a> <a href=\"#_ftnref9\">- Tuhef-ul Ukul, s. 601</a></p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> <a href=\"#_ftnref10\">- Bihar-ul Envar, c. 50, s. 145 </a></p>\n	</div>\n</div>','Bazı Amellerin Değeri','','publish','closed','open','','bazi-amellerin-degeri-2','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3271',0,'post','',0),(3272,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h1>\n	&nbsp;</h1>\n\n<p>\n	<strong><em>&lsquo;D&uuml;nya&rsquo;</em></strong> kavramı s&ouml;zl&uuml;kte, yaklaşmak anlamına gelen <strong><em>&lsquo;dunuv&rsquo;</em></strong> veya al&ccedil;ak anlamına gelen <strong><em>&lsquo;den&acirc;et&rsquo;</em></strong> kelimelerinden t&uuml;retilmiş olan <strong><em>&lsquo;edn&acirc;&rsquo;</em> </strong>ism-i tafz&icirc;l kelimesinin m&uuml;ennesidir. <strong><em>&lsquo;Edn&acirc;&rsquo;</em></strong> lafzı, Kur&rsquo;an-ı Kerim&rsquo;de 12 ve Nehc&rsquo;ul-Belağa da 6 yerde ge&ccedil;mektedir. O halde d&uuml;nya, <em>&lsquo;en yakın&rsquo;</em> veya <em>&lsquo;en al&ccedil;ak&rsquo;</em> anlamlarına gelmektedir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<p>\n	D&uuml;nya kavramı, &lsquo;d&uuml;nya hayatı&rsquo; veya &lsquo;d&uuml;nya evi&rsquo; gibi terkiplerde sıfat olarak kullanıldığı gibi, <em>&lsquo;&acirc;hiret&rsquo;</em> kelimesinin karşıtı olarak da kullanılmaktadır. Kur&rsquo;an-ı Kerim&rsquo;de daha ziyade &lsquo;d&uuml;nya hayatı&rsquo; şeklinde ge&ccedil;mekte ve &acirc;hiret hayatının karşıtı olarak zikredilmektedir. Bu anlamda d&uuml;nya hayatı, d&uuml;nyanın hayatı değil, d&uuml;nya denilen s&uuml;fl&icirc; ve al&ccedil;ak hayat demektir; yahut da bilfiil i&ccedil;inde bulunulması ve yaşanması itibariyle &lsquo;en yakın hayat&rsquo; anlamına gelir. Ayrıca <strong><em>&ldquo;&Acirc;hiret hayatı, ilk hayattan daha hayırlıdır.&rdquo;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a> </strong>ayetinde de ifade edildiği gibi, d&uuml;nya hayatına <em>&lsquo;İlk hayat&rsquo;</em> da denmektedir. &Ccedil;&uuml;nk&uuml; &acirc;hiret, son anlamına gelen <em>&lsquo;&acirc;hir&rsquo;</em> kelimesinin m&uuml;ennesidir. Bu a&ccedil;ıdan; &Acirc;hiret, son; &acirc;hiret hayatı <em>&lsquo;son hayat&rsquo;</em> anlamına geldiğine g&ouml;re; onun karşıtı d&uuml;nya da, ilk; d&uuml;nya hayatı da <em>&lsquo;ilk hayat&rsquo;</em> manasını ifade eder.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de <em>&lsquo;yery&uuml;z&uuml;&rsquo;</em> anlamına gelen <em>&lsquo;arz&rsquo;</em>, yery&uuml;z&uuml;n&uuml;n coğraf&icirc; ve jeolojik y&ouml;n&uuml;n&uuml;; d&uuml;nya ise, hayat veya insan hayatı ile ilgili y&ouml;n&uuml;n&uuml; temsil etmektedir. Bu nedenledir ki d&uuml;nya kavramı, hayat kelimesiyle birlikte kullanılmış ve &acirc;hiret kavramının karşıtı olarak zikredilmiştir. &Ouml;l&uuml;mden &ouml;nceki her şeye d&uuml;nya, &ouml;l&uuml;mden sonraki her şeye ise, &acirc;hiret denilmesi de bu y&uuml;zdendir.</p>\n\n<p>\n	D&uuml;nya kelimesinin karşıtı olan &acirc;hiret kavramı ise; d&uuml;nya hayatından sonra başlayıp ebediyen devam edecek olan <em>&lsquo;ikinci hayatın&rsquo;</em> adıdır. Bu ikinci hayatın varlığına inanmak, y&acirc;ni <em>&lsquo;Me&acirc;d&rsquo;a&rsquo;</em> itikat etmek, Usul-u Din&rsquo;in esaslarından biridir. &Acirc;hiret kavramı, Kur&rsquo;an-ı Kerim&rsquo;de <em>&lsquo;el-Yevm-&uuml;l &acirc;hir&rsquo;</em> veya <em>&lsquo;ed- D&acirc;r-ul &acirc;hire&rsquo;</em> şeklinde ge&ccedil;mektedir. Yalın olarak kullanıldığı yerlerde de <em>&lsquo;ed- D&acirc;r-ul &acirc;hire&rsquo;</em> anlamındadır. Zira, Arap dili kurallarına g&ouml;re, sıfat bazen mevsuf&rsquo;unun yerine ge&ccedil;mekte ve sıfat, isim gibi kullanılmaktadır. <em>&lsquo;ed-D&acirc;r-ul &acirc;hire&rsquo;</em>nin anlamı, son ikamet evi; <em>&lsquo;el- Yevm-&uuml;l &acirc;hir&rsquo;</em>in anlamı ise, son g&uuml;n demektir. &Acirc;hir, ilk anlamına gelen <em>&lsquo;Evvel&rsquo;</em> in karşıtı olduğu gibi <em>&lsquo;el-Yevm-&uuml;l &acirc;hir&rsquo;</em> veya <em>&lsquo;ed-D&acirc;r-ul &acirc;hir&rsquo;</em> de <em>&lsquo;el-Hayat-&uuml;d D&uuml;nya&rsquo;</em>nın karşıtıdır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong><strong>[3]</strong></strong></a> Bu karşıtlık, d&uuml;nyanın ilki, &acirc;hiretin de, sonu temsil etmesi y&ouml;n&uuml;ndedir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong><strong>[4]</strong></strong></a></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de d&uuml;nya kelimesi ge&ccedil;en &acirc;yetlerde; d&uuml;nyanın insanları aldatmasından<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong><strong>[5]</strong></strong></a>, d&uuml;nya hayatının bir oyun ve eğlence<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong><strong>[6]</strong></strong></a><strong>,</strong> d&uuml;nyada verilen mal ve oğulların ise d&uuml;nya hayatının s&uuml;s&uuml; oluşundan<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong><strong>[7]</strong></strong></a>, d&uuml;nya metaının aldatıcılığı ve azlığından<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong><strong>[8]</strong></strong></a>, d&uuml;nya metaının &acirc;hirete nispetle az oluşundan<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong><strong>[9]</strong></strong></a>, bazı insanların d&uuml;nya hayatını tercih edişlerinden<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong><strong>[10]</strong></strong></a>, d&uuml;nyada g&uuml;zel iş yapanlara hem d&uuml;nyada hem de &acirc;hirette g&uuml;zellikler verileceğinden<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong><strong>[11]</strong></strong></a>, &acirc;hirete karşılık d&uuml;nyanın sevildiğinden<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong><strong>[12]</strong></strong></a>, bazı insanların, d&uuml;nya hayatının g&ouml;r&uuml;nen kısmını bilmeleri ve &acirc;hiretten ise g&acirc;fil oluşlarından<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong><strong>[13]</strong></strong></a>, insanların &acirc;hiretlerini d&uuml;nyaya sattıklarından<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong><strong>[14]</strong></strong></a> ve bu d&uuml;nya hayatının ge&ccedil;ici bir kazan&ccedil;tan ib&acirc;ret oluşundan<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong><strong>[15]</strong></strong></a>, s&ouml;z edilmektedir.</p>\n\n<p>\n	D&uuml;nya ve &acirc;hiretle ilgili ayetleri değerlendirebilmemiz i&ccedil;in, d&uuml;nya ve &acirc;hiret hayatını birlikte d&uuml;ş&uuml;nmemiz ve bu iki hayatı birbirinden ayırmamız icap eder. Zira, d&uuml;nya ve &acirc;hiretle ilgili ayetlerden anlamaktayız ki, &ouml;l&uuml;m &ouml;ncesi başlayan ve &ouml;l&uuml;m sonrası devam eden &lsquo;tek hayat&rsquo; vardır. D&uuml;nya, &ouml;l&uuml;m &ouml;ncesi hayat, &acirc;hiret ise, &ouml;l&uuml;m sonrasındaki hayattır. D&uuml;nya yolun başı, &acirc;hiret ise yolun sonudur. Sona ulaşmak i&ccedil;in yolun başlarından işe başlamak gerekmektedir. Bu yolda bir &ccedil;ok engeller mevcuttur.</p>\n\n<p>\n	Bu engeller, Kur&rsquo;an-ı Kerim&rsquo;in ifadesiyle, d&uuml;nya metaı, oyun ve eğlencedir. &Acirc;hireti inkar edenler, y&acirc;ni yolun sonunu g&ouml;remeyenler, d&uuml;nyanın metaını, oyun ve eğlencesini ger&ccedil;ek hayat sanarak &acirc;hiret yerine bunları tercih edenlerdir.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong><strong>[16]</strong></strong></a> Bu insanlar, d&uuml;nya hayatına razı olup, onunla rahat eden kişilerdir.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong><strong>[17]</strong></strong></a> Yine bu insanlar, d&uuml;nya hayatını &acirc;hirete tercih eden, bu y&uuml;zden de şımaran ve azgınlık yapan kimselerdir.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong><strong>[18]</strong></strong></a></p>\n\n<p>\n	Kısacası, &acirc;hirete nispetle az olan ve ge&ccedil;ici olması nedeni ile de insanı aldatan bu d&uuml;nya hayatını ama&ccedil; edinip ona değer verenler; Kur&rsquo;an-ı Kerim&rsquo;de kınanmakta ve hatalı bir anlayış i&ccedil;inde bulundukları ifade edilmektedir:</p>\n\n<p>\n	<strong>Yerilen D&uuml;nya Ve D&uuml;nya Hayatı İle İlgili Bazı &Acirc;yetler</strong></p>\n\n<p>\n	D&uuml;nya kavramı, Kur&rsquo;an-ı Kerim&rsquo;de 115 defa zikredilmiştir. Buna karşılık &Acirc;hiret kavramının sayısı da aynıdır. D&uuml;nya kavramının bahsedildiği bu 115 yerin, 61&rsquo;i Mekk&icirc; surelerde ve geriye kalan 44&rsquo;&uuml; ise, Meden&icirc; surelerde yer almaktadır.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong><strong>[19]</strong></strong></a> Bu ayetlerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	<strong><em>&ldquo;Ey İnsanlar! Rabb&rsquo;inizden korkun; ve &ouml;yle bir g&uuml;nden &uuml;rperti duyun ki, baba evladının cezasını &ccedil;ekemez; evlat da babasının cezasını &ccedil;ekemez! Muhakkak Allah&rsquo;ın s&ouml;z&uuml; ger&ccedil;ektir! Sakın d&uuml;nya hayatı sizi aldatmasın ve aldanmış olan Şeytan da sizi aldatmasın!&rdquo;</em></strong><a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong><strong>[20]</strong></strong></a><strong><em> &ldquo;... Artık akıl etmez misiniz?&rdquo;</em></strong><a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong><strong>[21]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Bu d&uuml;nya hayatı bir eğlence ve bir oyundan ib&acirc;rettir. &Acirc;hiret yurdu ise, asıl hayat odur! Bir bilebilseler bunu&rdquo;</em></strong><a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong><strong>[22]</strong></strong></a><strong><em> &ldquo;...Yeter ki akıllanasınız?&rdquo;</em></strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong><strong>[23]</strong></strong></a><strong><em> &ldquo;... Belki, akıl edip d&uuml;ş&uuml;n&uuml;rs&uuml;n&uuml;z!&rdquo;</em></strong><a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong><strong>[24]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;D&uuml;nya hayatı bir oyundan, bir oyalamadan başka bir şey değildir. Elbette &acirc;hiret yurdu, sakınan muttak&icirc;ler i&ccedil;in hayırlıdır. Hal&acirc; akıllanmayacak mısınız?&rdquo;</em></strong><a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong><strong>[25]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;K&acirc;firlere d&uuml;nya s&uuml;sl&uuml; g&ouml;sterildi. İm&acirc;n edenleri alaya alıp eğlenirler...&rdquo;</em></strong><a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><strong><strong>[26]</strong></strong></a><strong><em> &ldquo;...bunu da mı d&uuml;ş&uuml;nemiyorsunuz?&rdquo;</em></strong><a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong><strong>[27]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;... D&uuml;nya hayatı aldatıcı bir met&acirc;dan başka bir şey değildir!&rdquo;</em></strong><a href=\"#_edn28\" name=\"_ednref28\" title=\"\"><strong><strong>[28]</strong></strong></a><strong><em> &ldquo;... H&acirc;l&acirc; d&uuml;ş&uuml;nmeyecek misiniz?&rdquo;</em></strong><a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong><strong>[29]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Biliniz ki, d&uuml;nya hayatı bir oyun, bir eğlence, bir s&uuml;s ve aranızda bir &ouml;v&uuml;nme, mal ve evlat da &ccedil;okluk yarışından ibarettir. Tıpkı, yağmurdan sonra &ccedil;ıkan ve &ccedil;ift&ccedil;iyi sevindiren bir ot gibidir ki, bir bakarsın ki sararmıştır; sonra da bir &ccedil;&ouml;p oluverir! &Acirc;hirette ise hem şiddetli bir azap, hem de Allah&rsquo;ın bağışlaması ve rız&acirc;sı vardır. D&uuml;nya hayatı aldatıcı bir yararlanmadan başka bir şey değildir.&rdquo;</em></strong><a href=\"#_edn30\" name=\"_ednref30\" title=\"\"><strong><strong>[30]</strong></strong></a><strong><em> &ldquo;... Artık hi&ccedil; d&uuml;ş&uuml;nmeyecek misiniz?&rdquo;</em></strong><a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong><strong>[31]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;D&uuml;nya hayatının h&acirc;li, g&ouml;ky&uuml;z&uuml;nden indirdiğimiz suya benzer. Onunla yery&uuml;z&uuml;n&uuml;n bitkilerini bitiririz. İnsanlar ve hayvanlar onlardan yerler. Nihayet yery&uuml;z&uuml;, b&uuml;t&uuml;n ziynetini takınıp s&uuml;slendiği vakit, s&acirc;hipleri de onun &uuml;zerinde kendilerini h&uuml;k&uuml;mran zannettikleri bir sırada geceleyin veya g&uuml;nd&uuml;z&uuml;n ona emrimiz geliverir de, bir anda ona &ouml;yle bir tırpan atarız ki, sanki d&uuml;n hi&ccedil;bir şey yokmuş gibi olur. İşte d&uuml;ş&uuml;necek bir kavim i&ccedil;in &acirc;yetleri b&ouml;yle a&ccedil;ık&ccedil;a bey&acirc;n ediyoruz!&rdquo;</em></strong><a href=\"#_edn32\" name=\"_ednref32\" title=\"\"><strong><strong>[32]</strong></strong></a><strong><em> &ldquo;... aklınız yok mu sizin?&rdquo;</em></strong><a href=\"#_edn33\" name=\"_ednref33\" title=\"\"><strong><strong>[33]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;İnsanlar neler yaptıklarını hatırlayacak ve cehennem de, g&ouml;ren herkese g&ouml;sterilecek. Artık kim azgınlık etmiş, d&uuml;nya hayatını tercih eylemişse, onun gideceği yer muhakkak ki, cehennemdir. Kim de Rabb&rsquo;inin makamından korkmuş ve nefsini de k&ouml;t&uuml; arzulardan korumuş ise, onun varacağı yer de muhakkak ki cennettir.&rdquo;</em></strong><a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong><strong>[34]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;... artık hi&ccedil; d&uuml;ş&uuml;nmez misiniz?&rdquo;</em></strong><a href=\"#_edn35\" name=\"_ednref35\" title=\"\"><strong><strong>[35]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Dinlerini bir oyun, bir eğlence edinen ve d&uuml;nya hayatının aldattığı kimseleri bırak!...&rdquo;</em></strong><a href=\"#_edn36\" name=\"_ednref36\" title=\"\"><strong><strong>[36]</strong></strong></a><strong><em> &ldquo;... Siz &ccedil;ok az d&uuml;ş&uuml;n&uuml;yorsunuz!&rdquo;</em></strong><a href=\"#_edn37\" name=\"_ednref37\" title=\"\"><strong><strong>[37]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Bizimle karşılaşacaklarını ummayanlar, d&uuml;nya hayatına razı olup, onunla tatmin olmuş kimselerdir ki, onlar bizim &acirc;yetlerimizden de g&acirc;fildirler.&rdquo;</em></strong><a href=\"#_edn38\" name=\"_ednref38\" title=\"\"><strong><strong>[38]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Ey kavmim! Bu d&uuml;nya hayatı ge&ccedil;ici bir kazan&ccedil;tan ib&acirc;rettir, &acirc;hiret ise durulacak yurttur!&rdquo;</em></strong><a href=\"#_edn39\" name=\"_ednref39\" title=\"\"><strong><strong>[39]</strong></strong></a><strong><em> &ldquo;... H&acirc;l&acirc; akıllanmayacak mısınız?&rdquo;</em></strong><a href=\"#_edn40\" name=\"_ednref40\" title=\"\"><strong><strong>[40]</strong></strong></a><strong><em> &ldquo;... Sonu&ccedil;ta, d&uuml;nya hayatında rez&icirc;l olmaktan başka ne kazanırlar.?&rdquo;</em></strong><a href=\"#_edn41\" name=\"_ednref41\" title=\"\"><strong><strong>[41]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;... Sakın, Sizi d&uuml;nya hayatı aldatmasın!&rdquo;</em></strong><a href=\"#_edn42\" name=\"_ednref42\" title=\"\"><strong><strong>[42]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;İşte, akıllarınız ersin diye Allah size &acirc;yetlerini b&ouml;yle beyan buyuruyor!&rdquo;</em></strong><a href=\"#_edn43\" name=\"_ednref43\" title=\"\"><strong><strong>[43]</strong></strong></a></p>\n\n<p>\n	<strong>Hz. Ali (a.s)&rsquo;ın Beyanında Kınanan D&uuml;nya Ve D&uuml;nya Hayatı</strong></p>\n\n<p>\n	D&uuml;nya kavramından, Nehc&rsquo;ul-Belağa&rsquo;da 229 defa bahsedilmiştir. Ayrıca, 9 yerde <em>&lsquo;D&uuml;ny&acirc;ke (Senin d&uuml;nyan)&rsquo;</em> 9 yerde <em>&lsquo;D&uuml;ny&acirc;kum (Sizin d&uuml;nyanız)&rsquo;</em> 10 yerde <em>&lsquo;D&uuml;ny&acirc;hu (o erkeğin d&uuml;nyası)&rsquo;</em> 1 yerde <em>&lsquo;D&uuml;ny&acirc;h&acirc; (o kadının d&uuml;nyası)&rsquo;</em> ve 1 yerde de <em>&lsquo;D&uuml;ny&acirc;h&ucirc;m (onların d&uuml;nyası)&rsquo;</em> şeklinde ge&ccedil;mektedir.<a href=\"#_edn44\" name=\"_ednref44\" title=\"\"><strong><strong>[44]</strong></strong></a></p>\n\n<p>\n	<strong><em>(&lsquo;</em></strong><em>Zir&acirc;r b. Z&acirc;mret-&uuml;z Zıb&acirc;bi&rsquo; Şam&rsquo;a gidip Muaviye&rsquo;nin huzuruna vardığında, Muaviye kendisine Emir&rsquo;ul M&uuml;&rsquo;minin Hz. Ali&rsquo;yi (a.s) sordu. Zir&acirc;r ş&ouml;yle dedi: &ldquo;Andolsun Allah&rsquo;a ki; Ali&rsquo;nin (a.s) y&uuml;celiğine bir son, ulululuğuna bir sınır yoktu. G&uuml;c&uuml;, kuvveti &ccedil;etindi, kesin s&ouml;z s&ouml;ylerdi. Adaletle h&uuml;kmederdi. Her yanından bilgi fışkırırdı, akardı. Her s&ouml;z&uuml;nde hikmet dile gelir, coşardı. D&uuml;nyadan, d&uuml;nya lezzetlerinden &ccedil;ekinirdi, geceleri gecenin garipliğiyle esenleşirdi. &Ccedil;ok ağlardı, uzun-uzun d&uuml;ş&uuml;n&uuml;rd&uuml;. Halk i&ccedil;inde en değersiz elbise giyendi. En değersiz şeyleri yiyendi. Aramızda, i&ccedil;imizden birisi gibiydi. Bir şey sorduk mu cevap verirdi. Bir şey sorsa, cevap verirdik, fakat andolsun Allah&rsquo;a, onun bize bu kadar yakınlığına, bizim ona bu derece yakınlığımıza rağmen, gene de heybetinden karşısında konuşamazdık. Din ehlini y&uuml;celtir, ağırlardı. Yoksulları kendisine yaklaştırır, hatırlarını sorardı, g&ouml;n&uuml;llerini alırdı. Kuvvetli kişi, o varken olmayacak bir işe girişmezdi. Zayıf kişi, adaletinden me&rsquo;yus (&uuml;mitsiz) olmazdı. Şah&acirc;det ederim ki, o ib&acirc;det ettiği yerlerin birinde, gece karanlık basınca, mihr&acirc;bında ib&acirc;dete oturmuştu. Eliyle sakalını tutup, yılan sokmuş biri gibi kıvranarak ve h&uuml;z&uuml;nl&uuml; birisi gibi ağlayarak, ş&ouml;yle derdi:<strong>)</strong></em></p>\n\n<p>\n	&ldquo;Ey d&uuml;nya, Ey d&uuml;nya! Uzaklaş benden? Kendini bana mı sunmaktasın? Beni dilemekte/&ouml;zlemektesin? Bana mı tutuldun; aşık oldun! Allah nasip etmesin! Heyhat! Hi&ccedil;bir zaman! Sen, benden başkasını aldat! Benim, sana bir ihtiyacım yok! Seni &uuml;&ccedil; kez boşadım; artık sana d&ouml;nmem! &Ouml;mr&uuml;n kısadır! Değerin azdır; aşağıdır.! Dileğin hordur; hakirdir! Ah! Azığın (ib&acirc;det ve kulluk) azlığından! Yolun uzunluğundan! Seferin uzaklığından! Varılacak yerin (kabir-berzah-kıy&acirc;met) azametinden!</p>\n\n<p>\n	&nbsp;<em>Muaviye bu s&ouml;zleri duyunca nasılsa m&uuml;teessir olur ve akan g&ouml;z yaşını yeniyle (elbisesinin kol ağzı) silerek &ldquo;Ya Zir&acirc;r!&rdquo; der. &ldquo;Ali&rsquo;den (a.s) ayrıldığından dolayı ne derece h&uuml;z&uuml;nl&uuml;s&uuml;n?&rdquo; Zir&acirc;r: &ldquo;Kucağında &ccedil;ocuğunun başı kesilmiş annenin, h&uuml;zn&uuml; gibi&rdquo; der.&nbsp; Muaviye de: &ldquo;Allah rahmet eylesin, ger&ccedil;ekten de Eb&rsquo;el-Hasan (Ali) b&ouml;yle biri idi<strong>&rdquo;</strong> cevabını verir. </em><a href=\"#_edn45\" name=\"_ednref45\" title=\"\"><strong><strong>[45]</strong></strong></a></p>\n\n<p>\n	<em>Yine Hz. Ali başka bir yerde d&uuml;nya hakkında ş&ouml;yle buyurmuştur: </em>&ldquo;... Ey d&uuml;nya, benden uzaklaş! Yularını boynuna attım (dilediğin yere git), pen&ccedil;enden kurtuldum; tuzaklarından sıyrıldım. S&uuml;r&ccedil;me yerlerinden uzak kaldım. S&uuml;slerinle, g&uuml;zelliğinle mahvettiğin &uuml;mmetler, oyunlarınla g&uuml;ld&uuml;r&uuml;p aldattığın nesiller nerede?&nbsp; İşte onlar, kabirlerde rehin olup, yatmışlardır.&rdquo;<a href=\"#_edn46\" name=\"_ednref46\" title=\"\"><strong><strong>[46]</strong></strong></a></p>\n\n<p>\n	<em>Hz. Ali (a.s), Sıffin h&acirc;rbi d&ouml;n&uuml;ş&uuml;nde, K&ucirc;fe dışındaki mezarlığı g&ouml;r&uuml;nce, ş&ouml;yle buyurdu:</em></p>\n\n<p>\n	&ldquo;Ey korkun&ccedil; diy&acirc;rın, ıssız yerlerin, karanlık kabirlerin ehli! Ey toprakta yatanlar! Ey garipler! Ey yalnızlar! Ey korkuya uğrayanlar! Siz, bizden &ouml;nce giden, biz ise sizi izleyen ve size kavuşacak olanlarız. Bıraktığınız evlerde, başkaları oturdu. Eşleriniz, başkalarıyla evlendi. Mallarınız, başkalarıyla paylaşıldı. Bizim katımızda olan haber bu! Sizin indinizde ne haber var? Sonra ashabına d&ouml;nerek, ş&ouml;yle buyurdu; &lsquo;Bilin ki, eğer konuşmalarına izin verilseydi, onlar size; <strong><em>&lsquo;En hayırlı azık takvadır.&rsquo;</em><a href=\"#_edn47\" name=\"_ednref47\" title=\"\"><strong>[47]</strong></a> </strong>derlerdi.&rdquo;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\"><strong><strong>[48]</strong></strong></a></p>\n\n<p>\n	<em>Yine o Hazret d&uuml;nya hakkında ş&ouml;yle buyurmuştur:</em>&ldquo;D&uuml;nyadan el &ccedil;ekmenizi tavsiye ederim. Orası g&ouml;&ccedil;&uuml;lecek yerdir; konaklanacak değil. Aldatıcı şeylerle s&uuml;slenmiş, aldatmıştır. Rabb&rsquo;i katında aşağılanmıştır.</p>\n\n<p>\n	Hel&acirc;li haramına, hayrı şerrine katışıktır. Hayatı &ouml;l&uuml;mle, tatlısı acı ile i&ccedil; i&ccedil;edir. Bu y&uuml;zden Allah onu dostlarına &ouml;zg&uuml; kılmamış ve d&uuml;şmanlarından da esirgememiştir. Hayrı g&ouml;n&uuml;ls&uuml;z, şerri hazırdır. Ondan toplananı t&uuml;kenir, edinilen m&uuml;lk&uuml; alınır, bayındırı harap olur. Yapısı &ccedil;&ouml;k&uuml;p gidecek binaya benzeyen, &ouml;mr&uuml; de azığının bitmesiyle biten ve m&uuml;ddeti de bir sefer gibi sona erecek olan diyardan ne hayır gelir!...</p>\n\n<p>\n	Birbirinize yardım etmiyor, &ouml;ğ&uuml;t vermiyor, ihsanda bulunmuyor, birbirinizi sevmiyorsunuz. Size, ne olmuş ki, d&uuml;nyadan edindiğiniz az şeye seviniyor, &acirc;hiretten yitirdiğiniz &ccedil;ok şeye &uuml;z&uuml;lm&uuml;yorsunuz! D&uuml;nyada yitirdiğiniz az ve &ouml;nemsiz şeyler, sizi ıstıraba itiyor, ıstırabınız y&uuml;zlerinizde beliriyor; az bir şey kaybedince sabrınız t&uuml;keniyor. Sanki orası sizin ebedi yurdunuz, metası da size ebedi gibi g&ouml;r&uuml;n&uuml;r. Ayıbınızın y&uuml;z&uuml;n&uuml;ze s&ouml;ylenmesinden korktuğunuz i&ccedil;in hi&ccedil; birinizin ayıbını s&ouml;ylemiyorsunuz. Ger&ccedil;ekten &acirc;hireti terk etmek ve d&uuml;nyayı sevmek hususunda el ele vermişsiniz...<a href=\"#_edn49\" name=\"_ednref49\" title=\"\"><strong><strong>[49]</strong></strong></a></p>\n\n<p>\n	<em>Yine ş&ouml;yle buyurmuştur:</em>&ldquo;...D&uuml;nya &ouml;yle bir yurttur ki, fani, yok olması ve ehlinin de sonunda bırakıp gitmesi ayrılması takdir edilmiştir.(D&uuml;nya, ehlinin nazarında) pek tatlı, yemyeşildir. D&uuml;nya, kendini talep edene hemen hızla gelir ve kendine bakanın kalbine (sevgi) katar. O h&acirc;lde, d&uuml;nyadan en g&uuml;zel azıkla g&ouml;&ccedil;&uuml;n, ayrılın. D&uuml;nyadan kendinize yeten şeyden fazlasını istemeyin ve size ulaşan, erişenden fazlasını talep etmeyin.&rdquo; <a href=\"#_edn50\" name=\"_ednref50\" title=\"\"><strong><strong>[50]</strong></strong></a></p>\n\n<p>\n	<em>Yine o Hazret &ldquo;Garra&rdquo; diye bilinen meşhur ve muhteşem hutbesinde d&uuml;nya hakkında ş&ouml;yle buyurmuştur:</em>&ldquo;Sonra sizi d&uuml;nyadan sakındırırım. &Ccedil;&uuml;nk&uuml; d&uuml;nya, g&ouml;r&uuml;n&uuml;şte tatlıdır, dile, damağa hoş gelir. Yemyeşildir, ter-&uuml; tazedir, g&ouml;ze g&uuml;zel g&ouml;r&uuml;n&uuml;r. &Ouml;zlemlerle kaplanmıştır; tez elde edilen, fakat hemen ge&ccedil;ip giden zevkler y&uuml;z&uuml;nden sevdirir kendini, az bir hoşlukla iyi g&ouml;r&uuml;n&uuml;r; dileklerle, &uuml;mitlerle bezenir, bezendirir; aldatışlarla s&uuml;slenir; fakat verdiği sevincin bek&acirc;sı yoktur; onun derdinden, ıstırabından kurtuluş olmaz.</p>\n\n<p>\n	Pek aldatıcı, &ccedil;ok zarar vericidir. Ge&ccedil;ip gider, yok olup biter; i&ccedil;indekileri de yok eder, yer bitirir. Onu isteyenler, onu elde etmeye razı olanlar, dileklerini elde etseler bile, noksan sıfatlardan m&uuml;nezzeh olan şanı y&uuml;ce Allah&rsquo;ın, <strong><em>&lsquo;D&uuml;nya yaşayışı g&ouml;kten yağdırdığımız yağmura benzer; yery&uuml;z&uuml;n&uuml;n bitkilerini sular, b&uuml;nyelerine girer de onları yeşertir, yetiştirir; derken bitkileri kurur, ufalanır, yeller de onları savurur-gider ve Allah&rsquo;ın her şeye g&uuml;c&uuml; yeter.&rsquo;</em><a href=\"#_edn51\" name=\"_ednref51\" title=\"\"><strong>[51]</strong></a> </strong>buyurduğu gibi, her şeyi zeval bulur, baki kalmaz ve d&uuml;nyada bundan &ouml;te de bir şey olamaz.&rdquo;</p>\n\n<p>\n	Hi&ccedil;bir sevinip g&uuml;len yoktur ki d&uuml;nya ardından onu kedere d&uuml;ş&uuml;rmesin, ağlatmasın. D&uuml;nyanın hi&ccedil;bir ikbali yoktur ki ardında idbar bulunmasın. D&uuml;nyada hi&ccedil;bir serpintiyle ferahlayan yoktur ki ardından onu bela sağanağıyla ıslatmasın. D&uuml;nyanın şanındandır bu; sabahleyin yardım ettiğini akşamleyin tanımaz olur; bir yanı tatlı olup sindirirse, &ouml;b&uuml;r yanı acı gelir, yerindirir. Kişi, onun zevkine erip, g&uuml;zelliğini elde eder etmez, mutlaka tezce gelip &ccedil;atan belalarıyla onu sıkıntılara, zorluklara sokar. Esenlikle akşamlayanı mutlaka korkuyla sabahlar.</p>\n\n<p>\n	Aldatıcıdır d&uuml;nya, onda ne varsa hepsi de insanı aldatır. Fanidir, onda olanların hepsi de yok olup gider. D&uuml;nya azıklarından, su&ccedil;lardan &ccedil;ekinmekten başka hi&ccedil;bir şeyde hayır yoktur. D&uuml;nyadan az bir şey (takva) elde eden, &ccedil;ok g&uuml;vence elde etmiş demektir. D&uuml;nya, az bir fırsat verir insana, sonra ge&ccedil;er-gider; o fırsata erense ancak hasret elde eder. Nice kendine g&uuml;venenleri ansızın dertlere uğratmıştır; nice ona inanları helak vadisine atmıştır, nice b&uuml;y&uuml;kleri hor-hakir etmiştir, nice benliğe d&uuml;şenleri al&ccedil;altıp gitmiştir.</p>\n\n<p>\n	D&uuml;nyanın devleti elden ele dolanır; d&uuml;nya yaşayışı durulmaz, bulandık&ccedil;a bulanır. Tatlı suyu acıdır, dili damağı acıtır. Gıdası ağıdır, &ouml;ld&uuml;r&uuml;r, yapışılacak, tutunulacak her şeyi &ccedil;&uuml;r&uuml;kt&uuml;r, kopar tutanın elinde kalır. Diri olanı, &ouml;l&uuml;m&uuml; bekler; sağ esen kalanı, hastalığa &ccedil;atar. Malı-m&uuml;lk&uuml; alınmış &ccedil;alınmıştır; y&uuml;celeni mağl&ucirc;ptur; servetlisi mihnete uğramıştır; komşusu yağmalanmıştır.</p>\n\n<p>\n	Siz de! Kendinizden &ouml;nce daha uzun &ouml;m&uuml;r s&uuml;renlerin, daha kalıcı eserleri olanların, daha olmayacak &uuml;mitlere d&uuml;şenlerin, yardımcıları daha hazır duranların, orduları daha &ccedil;ok olanların yurtlarında değil misiniz? Onlar da d&uuml;nyaya taptılar, hem de nasıl bir tapmakla! Onu kapıştılar hem de nasıl bir kapışmakla! Sonra da, konaklayacakları yere g&ouml;t&uuml;rebilecek bir yolluk almadan, o g&uuml;&ccedil; yolları kat edecek bir bineğe binmeden oradan g&ouml;&ccedil;&uuml;p gidiverdiler.</p>\n\n<p>\n	D&uuml;nyanın onlardan birini, karşılık bir şey alıp bıraktığını, yahut onlara yardım edip dostlukta bulunduğunu, yahut da onlarla bir hoş&ccedil;a konuşup dostluk kurduğunu duydunuz mu hi&ccedil;? Hayır; aksine onları k&ouml;t&uuml; olaylara uğrattı; yaşayışlarını yıprattı, y&uuml;z &uuml;st&uuml; yere attı onları; ayaklarının altında ezdi, bitirdi onları; onlara ancak &ouml;l&uuml;mle yardım etti, d&uuml;nya! Sonunda da ebedi olarak ondan ayrılıp gittikleri &ccedil;ağda, ona uyanları, onu se&ccedil;enleri tanımadığını, ona dayananları bilmediğini g&ouml;rd&uuml;n&uuml;z mutlaka. A&ccedil;lıktan, azıksızlıktan başka bir yolluk mu verdi onlara? Darlıktan başka bir yere mi indirdi onları? Yoksa karanlıklardan başka bir ışıklı yere mi kondurdu onları? Yahut nedametten başka bir şey mi sundu onlara? Peki, bu d&uuml;nyayı bunun i&ccedil;in mi se&ccedil;mektesiniz? Bundan dolayı mı g&ouml;nl&uuml;n&uuml;z&uuml; ona vermektesiniz, ona inanmaktasınız, ona sarıldık&ccedil;a sarılmaktasınız? Orası, ona karşı k&ouml;t&uuml;mser olmayan ve ondan &ccedil;ekinmeyenler i&ccedil;in ne de k&ouml;t&uuml; bir yurttur!</p>\n\n<p>\n	Bilin, bilirsiniz de, onu bırakıp gideceksiniz, oradan g&ouml;&ccedil;eceksiniz; <strong><em>&lsquo;Kimdir bizden daha kuvvetli&rsquo;</em></strong> <a href=\"#_edn52\" name=\"_ednref52\" title=\"\"><strong><strong>[52]</strong></strong></a> diyenlerden &ouml;ğ&uuml;t alın, istemedikleri bineklere bindirilerek kabirlerine indirildiler onlar, konukluğa &ccedil;ağrılmadan mezarlarına kondular onlar. Kerpi&ccedil; par&ccedil;alarıyla yapıldı kabirleri; &ccedil;&uuml;r&uuml;d&uuml;, toprak oldu kefenleri; &ccedil;&uuml;r&uuml;m&uuml;ş kemikler komşuları oldu. Onlar da &ouml;yle bir komşu kesildiler ki &ccedil;ağırana gidemezler artık; d&uuml;şt&uuml;kleri zilleti gideremezler artık; feryat edene aldırış bile edemezler artık. Ne &uuml;stlerine yağan yağmura sevinir; ne de kuraklıktan &uuml;mitsizliğe kapılırlar. Topluluk gibi g&ouml;r&uuml;n&uuml;rler, ama yapayalnızdırlar. Komşu gibi g&ouml;r&uuml;n&uuml;rler, fakat birbirlerinden uzaktırlar. Yan-yanadırlar, fakat birbirlerini dolaşamazlar; birbirlerine yakındırlar, ama yaklaşamazlar. Kinleri yitmiş, halim, selim olmuşlardır; hasetleri &ouml;lm&uuml;ş, olup bitenden habersizdirler. Ne zararlarından korkulur onların, ne k&ouml;t&uuml;l&uuml;klerini gidermek i&ccedil;in bir şey d&uuml;ş&uuml;n&uuml;l&uuml;r haklarında. Yerin &uuml;st&uuml;n&uuml; bırakıp altını, genişliği bırakıp darlığı, ehli ayalı bırakıp gurbeti, aydınlığı bırakıp karanlığı yurt edinmişlerdir. D&uuml;nyadan ayakları yalın, bedenleri &ccedil;ıplak olarak sadece amalleriyle ayrılmış, ebedi yaşayışa, beka yurduna g&ouml;&ccedil;m&uuml;şlerdir. Nitekim noksan sıfatlardan m&uuml;nezzeh olan Allah da: <strong><em>&lsquo;Nasıl ilk yaratılışı başlattıysak, &ouml;ylece onu yenileriz; bu bizim vaadimizdir. Ş&uuml;phesiz biz onu yapacağız&rsquo; </em><a href=\"#_edn53\" name=\"_ednref53\" title=\"\"><strong>[53]</strong></a><em> buyurmuştur.&rdquo;</em></strong> <a href=\"#_edn54\" name=\"_ednref54\" title=\"\"><strong><strong>[54]</strong></strong></a></p>\n\n<p>\n	<em>Yine o Hazret ş&ouml;yle buyurmuştur:</em>&ldquo;...D&uuml;nya; kaynağı bulanık, &ccedil;eşmesi &ccedil;amurlu ve kaygan, g&ouml;r&uuml;n&uuml;ş&uuml; hoş ve aldatıcı, sınanması hel&acirc;k edici, &ccedil;abuk ge&ccedil;ip kaybolan bir aldatıcı, batıp giden bir aydınlık, ge&ccedil;iveren bir g&ouml;lge, yıkılıveren bir dayanaktır. Kendisinden nefret eden ona alışınca, kendisinden &uuml;rken ona g&uuml;venince de &ccedil;ifte atar, tuzaklarına d&uuml;ş&uuml;r&uuml;r, (hel&acirc;k edici) oklarına hedef kılar ve sonunda da insanı &ouml;l&uuml;m ipiyle sımsıkı bağlar. Onu daracık bir yere (kabrine) ve d&ouml;n&uuml;l&uuml;p varılacak korku yerine iletir; kalınacak yurdu (cennet veya cehennemi) ve amellerinin karşılığını g&ouml;sterir.</p>\n\n<p>\n	B&ouml;ylece gelen, gideni takip eder. Ne &ouml;l&uuml;m hel&acirc;k etmekten, ne de yaşayanlar su&ccedil; işlemekten uslanır. Sonrakiler &ouml;ncekilerin yaptıklarını tekrarlar; bu şekilde sona ve yokluğa doğru ge&ccedil;ip giderler. Sonunda işler biter, zaman t&uuml;kenir, dirilme zamanı yaklaşır. Allah insanları kabirlerden, kuşları yuvalarından, canavarları inlerinden ve toplulukları &ouml;l&uuml;m meydanlarından &ccedil;ıkarır. Herkes O&rsquo;nun emrine uyup, koşarak mahşer yerine y&ouml;nelir. Suskun bir h&acirc;lde toplanır, saf kurarak ayakta dururlar. G&ouml;zler onları g&ouml;r&uuml;r, &ccedil;ağıran onlara duyurur. Artık onlar; d&uuml;şk&uuml;nl&uuml;k, al&ccedil;ak g&ouml;n&uuml;ll&uuml;l&uuml;k ile teslimiyet elbisesini giyinmişlerdir. &Ccedil;areler t&uuml;kenmiş, &uuml;mitler kesilmiş, y&uuml;rekler korkudan sinmiş, &uuml;rkmekten sesler d&uuml;şm&uuml;ş, ter ağızlarına gem vurmuş, korku b&uuml;y&uuml;d&uuml;k&ccedil;e b&uuml;y&uuml;m&uuml;şt&uuml;r.</p>\n\n<p>\n	İyilik ve k&ouml;t&uuml;l&uuml;ğ&uuml;n arasını ayıran; herkese yaptığının verileceği, azabın şiddetini, elde edilecek sevabın &uuml;midini bildiren sesten kulaklar bile &uuml;rk&uuml;p tir-tir titrer. Bu kullar kudretle yaratılmış, iradesiz terbiye edilmiş, &ouml;l&uuml;m&uuml;n gelmesiyle ruhları alınmış, kabirlere konulmuş, &ccedil;&uuml;r&uuml;meye y&uuml;z tutmuş, sonra tek-tek dirilmişlerdir. Yaptıklarının karşılığını elde etmek i&ccedil;in dikkatlice hesaba &ccedil;ekilirler...</p>\n\n<p>\n	Ne kadar ilgin&ccedil; olurdu, bu dosdoğru mis&acirc;ller ve şif&acirc; verici &ouml;ğ&uuml;tler tertemiz g&ouml;n&uuml;llere, işitip anlayan kulaklara, azimli g&ouml;r&uuml;şlere ve uzak g&ouml;r&uuml;şl&uuml; kalplere ulaşabilseydi!</p>\n\n<p>\n	O h&acirc;lde Allah&rsquo;tan o kimse gibi korkun ki, duydu ve boyun eğdi; g&uuml;nah işledi ve itiraf etti; korktu ve amel etti; sakındı ve it&acirc;ate koştu; yak&icirc;n etti ve iyiliğe y&ouml;neldi; ibret verildi ve ibret aldı; korkutuldu ve korktu; ka&ccedil;ındırıldı ve ka&ccedil;ındı, icabet edip g&ouml;n&uuml;l verdi; yanlıştan geri d&ouml;n&uuml;p t&ouml;vbe etti; &ouml;rnek verildi ve &ouml;rnek aldı; hakikat g&ouml;sterildi ve g&ouml;rd&uuml;; aceleyle (Hakkı) talep etti; kurtuluş i&ccedil;in koştu; azık toplamaya koyuldu; b&acirc;tınını temizledi; &acirc;hiretini bayındır kıldı; hareket g&uuml;n&uuml;, kat edeceği yol, ihtiya&ccedil; zamanı ve yokluk diy&acirc;rı i&ccedil;in azık hazırladı; ebedi diy&acirc;rı i&ccedil;in de &ouml;nceden azık g&ouml;nderdi.</p>\n\n<p>\n	...Allah size kulaklar verdi ki işe yarar şeyleri belleyesiniz, g&ouml;zler verdi ki karanlıkları g&ouml;resiniz. Sizleri, değerli nimetleri, ş&uuml;kran esb&acirc;bı, sağlık koruyucularıyla donattığı let&acirc;fet &uuml;zere k&acirc;im olan bedenler ve rızkları peşinde olan kalplere ilaveten, yaşamları boyunca aralarında uyumluluk ve şekil telifi olan &ccedil;eşitli azalardan oluşan organlarla donattı. Sizlere m&uuml;ddetini gizlediği &ouml;m&uuml;rler tayin ve takdir etti. Sizlere, sizden &ouml;nce gelip ge&ccedil;enlerin eserlerinde ibretler bıraktı; onlar da &ouml;l&uuml;m kemendi boğazlarına atılıp yok edilmeden &ouml;nce m&uuml;hlet bulup nasiplerini t&uuml;ketmişlerdi. Ancak &ouml;l&uuml;m onları muratlarına erişmeden s&uuml;r&uuml;p g&ouml;t&uuml;rd&uuml;. Ecelleri onları dağıtıp perişan etti. Onlar bedenleri sağ salimken bir hazırlık yapmamış ve gen&ccedil;lik fırsatı ellerindeyken ibret almamışlardı. Acaba gen&ccedil;liklerinin en g&uuml;zel &ccedil;ağlarını yaşayanlar ihtiyarlığının d&uuml;şk&uuml;nl&uuml;ğ&uuml;n&uuml;; afiyet i&ccedil;inde yaşayanlar hastalık zamanını; &ouml;m&uuml;r s&uuml;renler yok olma &ccedil;ağını mı beklerler?</p>\n\n<p>\n	Oysa kişinin d&uuml;nyadan g&ouml;&ccedil;&uuml;p gitmesi, el ayak titremesi, tatlı t&uuml;k&uuml;r&uuml;ğ&uuml;n boğazdan acı ge&ccedil;mesi, yardım etsinler diye evlatlara, akrabaya, dostlara ve eşlere yakınma zamanı da yakındır. Ama ne soy-sop ve akraba bu sonucu giderebilir; ne de ağlaşıp sızılaşanlar fayda verebilir.</p>\n\n<p>\n	O anda kişi, &ouml;lenlerin mahallesinde tutsak olur; daracık mezarda tek başına kalır. Zehirli hayvanlar derisini didik-didik eder, zorluklar o narin bedenini soldurup eskidir. Kasırga tozunu savurur, olaylar adını ş&acirc;nını silip yok eder. Taze bedenler kokuşup d&ouml;k&uuml;l&uuml;r; kuvvetli kemikler eriyip gider. Ruhlar ise ağır g&uuml;nah y&uuml;kleri altında tutsak olur; gaybin haberlerine yek&icirc;nen iman getirir. Artık onlara s&acirc;lih amellerini artırması istenmez, hatalarından dolayı t&ouml;vbe etmeleri s&ouml;ylenmez.</p>\n\n<p>\n	Sizde o kavmin oğulları, babaları, kardeşleri, akrabaları değil misiniz? Siz de onların metodunu edinecek, onların bineğine binecek ve onların gittiği yola ayak basacaksınız.</p>\n\n<p>\n	Ama g&ouml;n&uuml;ller payından ve olgunluğundan nasipsiz g&acirc;flete dalarak kaskatı kesilmiş, asıl yolundan sapmış, başka bir yolda y&uuml;r&uuml;r olmuş. Sanki, Hakkın maksadı kendilerinden başkasıdır; veya doğru yolu bulmak nefsin d&uuml;nyasını elde etmekten ibarettir.</p>\n\n<p>\n	...Ey Allah&rsquo;ın Kulları! Allah&rsquo;tan g&ouml;nl&uuml;n&uuml; tefekk&uuml;r işgal eden, korku bedenini yorgunluğa iten, az uykusunu da tehecc&uuml;d elinden alan, g&uuml;nd&uuml;zlerini (oru&ccedil; tutarak) susuzlukla ge&ccedil;iren, arzu ve isteklerini z&uuml;ht silip g&ouml;t&uuml;ren akıllı kişinin korktuğu gibi korkun!</p>\n\n<p>\n	...Size b&uuml;t&uuml;n bahanelerinizi kesecek şekilde uyaran, apa&ccedil;ık yolu g&ouml;steren, &uuml;zerinize h&uuml;cceti tamamlayan Y&uuml;ce Allah&rsquo;tan korkmanızı tavsiye ederim. O, g&ouml;n&uuml;llere gizlice giren, kulaklara işitilmeden fısıldayan d&uuml;şmandan sizleri sakındırmıştır.</p>\n\n<p>\n	...O insan; rahimlerin karanlıklarında gizlice tasarlanıp kararlaştırılan, d&ouml;k&uuml;lm&uuml;ş erlik suyu ve yaratılışı noksan bir kan pıhtısı değil miydi? Sonra r&acirc;himde bir yavru oldu. &Ccedil;ıkıp s&uuml;t emen bir &ccedil;ocukken, ergenlik &ccedil;ağına geldi. Sonra da kendisine duyduğunu belleten bir g&ouml;n&uuml;l, konuşan bir dil, bakıp g&ouml;ren bir g&ouml;z verildi ki; duyup g&ouml;rd&uuml;ğ&uuml;n&uuml; anlasın, ibret alsın ve k&ouml;t&uuml;l&uuml;klerden ka&ccedil;ınsın.</p>\n\n<p>\n	Ama o b&uuml;y&uuml;y&uuml;p geliştiğinde b&ouml;b&uuml;rlenip, kibirlendi; y&uuml;z &ccedil;evirdi, heva ve hevesine uydu, lezzetlere dalıp d&uuml;nyası i&ccedil;in &ccedil;alışıp &ccedil;abaladı; sıkıntılara d&uuml;şt&uuml;. Belaya d&uuml;şeceğini ummaz, korkması gerekenden korkmaz oldu. Fitneleri i&ccedil;inde aldanmış olarak &ouml;ld&uuml;, yanılgı i&ccedil;inde pek az bir yaşam s&uuml;rd&uuml;, yarını (&acirc;hiret) i&ccedil;in bir şeyi kazanmadan, farzlarını yerine getirmeden ge&ccedil;ip gitti. İsyan ve pervasızlığın en duruk noktasındayken ansızın &ouml;l&uuml;m gamları onu bastırınca artık g&uuml;nd&uuml;zleri şaşkınlığa, geceleri ise uykusuzluğa d&ouml;n&uuml;ş&uuml;verdi. Sevgi dolu kardeş, m&uuml;şfik baba, dayanamazlıktan inleyen eş, &uuml;z&uuml;nt&uuml;den g&ouml;ğs&uuml;n&uuml; d&ouml;ven anne veya kız kardeşin g&ouml;z&uuml; &ouml;n&uuml;nde kat-kat gelen elemler, ansızın ortaya &ccedil;ıkan acılar, hastalıklar yığınında kıvranıp durdu. O kişi ise &ouml;ylesine yığılıp kalmış, kendinden ge&ccedil;miştir. Can &ccedil;ekişir olmuştur. Pek acı verici bir inleme i&ccedil;indedir. Bir taraftan keder verici bir &ccedil;ekimle &ccedil;ekilirken, diğer taraftan da pek yorucu bir itilmeyle itilmektedir.</p>\n\n<p>\n	Nihayet &ouml;l&uuml;m acısını tattıktan sonra &uuml;mitsizce kefenine sarılır. Teslim olmuş ve m&uuml;nk&acirc;d olarak o taraf bu tarafa &ccedil;ekilir; sonra da kaldırılıp tahtadan &uuml;retilen tabutuna konur. Yorulmuş, bitap d&uuml;şm&uuml;ş, hastalıktan erimiş, işi bitmiştir. Torunlar, evl&acirc;tlar, kardeşler onu y&uuml;klenerek gariplik yurduna; bir daha ziyaret&ccedil;isi gelmeyecek mekanına g&ouml;t&uuml;r&uuml;rler. Onu uğurlayanlar, ayrılık acısından y&uuml;rek yakanlar d&ouml;n&uuml;nce de, şaşırıp kalacağı soruyu cevaplaması, derde dert katan imtihana hazırlanması i&ccedil;in &ccedil;ukurunda (kabirde) oturtulur. İşte bel&acirc;ların en b&uuml;y&uuml;ğ&uuml; de o zaman başlar. Artık &ldquo;kaynar suyla ziyafet veriliş ve Cehenneme atılış...&rdquo; zamanıdır. Alev-alev yanan Cehennem ateşinin &uuml;rpertici sesler &ccedil;ıkardığı, &ccedil;ekip alan azabın saldırdığı zamandır bu... Ne azap bir an durur ki kişi rahat etsin; ne mola var ki eziyet biraz dinsin. Orada ne ona engel olacak bir g&uuml;&ccedil;, ne onu giderip kurtaracak &ouml;l&uuml;m, ne de onu unutturacak uyku vardır. Kişi &ccedil;eşit-&ccedil;eşit &ouml;l&uuml;mler, an be an yenilenen azaplar i&ccedil;inde yaşar. B&uuml;t&uuml;n bunlardan Allah&rsquo;a sığınırız...</p>\n\n<p>\n	Ey g&ouml;ren g&ouml;zleri, duyan kulakları olanlar! Ey afiyet ve d&uuml;nya metaı sahipleri! Ka&ccedil;ıp sığınılacak, kurtuluşa erişilecek, g&uuml;vene kavuşulacak, ka&ccedil;ıp gizlenilecek bir şey var mı? Elbette yok!&nbsp; &ldquo;Nasıl d&ouml;nd&uuml;r&uuml;l&uuml;yorsunuz?&rdquo; Nereye g&ouml;t&uuml;r&uuml;l&uuml;yorsunuz, neye aldanıyorsunuz? Oysa bu kadar uzunluğa ve genişliğine rağmen, her birinizin yer y&uuml;z&uuml;ndeki payı, kametinizin işgal ettiği genişlik ve uzunluk kadar bir yerden ibaret değil mi ..?<a href=\"#_edn55\" name=\"_ednref55\" title=\"\"><strong><strong>[55]</strong></strong></a></p>\n\n<p>\n	<em>Yine o Hazret ş&ouml;yle buyurmuştur:</em>&ldquo;D&uuml;nya g&ouml;r&uuml;n&uuml;ş&uuml; yumuşak olan, i&ccedil;inde &ouml;ld&uuml;r&uuml;c&uuml; zehri bulunan bir yılına benzer. Aldanan bilgisiz ona meyleder, akıllı kişi ise ondan &ccedil;ekinir.&rdquo;<a href=\"#_edn56\" name=\"_ednref56\" title=\"\"><strong><strong>[56]</strong></strong></a></p>\n\n<p>\n	<strong><em>&nbsp;&ldquo;...Bunu birbirlerine tavsiye mi ettiler?&rdquo;</em></strong><a href=\"#_edn57\" name=\"_ednref57\" title=\"\"><strong><strong>[57]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;...Devamlı anlat ve n&acirc;sihat et; &ccedil;&uuml;nk&uuml; nasihat m&uuml;&rsquo;minlere faydalıdır.&rdquo;</em></strong><a href=\"#_edn58\" name=\"_ednref58\" title=\"\"><strong><strong>[58]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;Sen anlatmaya ve nasihat etmeye devam et...&rdquo;</em></strong><a href=\"#_edn59\" name=\"_ednref59\" title=\"\"><strong><strong>[59]</strong></strong></a></p>\n\n<p>\n	<strong><em>&ldquo;...&Ccedil;oklarının da aklı ermez.!&rdquo;</em></strong><a href=\"#_edn60\" name=\"_ednref60\" title=\"\"><strong><strong>[60]</strong></strong></a></p>\n\n<p>\n	Sel&acirc;m ve Du&acirc; ile,</p>\n\n<h2>\n	&nbsp;</h2>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Seyy&icirc;d Ali Ekber, Kamus&rsquo;ul-Kur&rsquo;an:s.362. Ferit Devellioğlu, Osmanılca-T&uuml;rk&ccedil;e Ansiklopedik L&ucirc;gat:s.174.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- 93/Zuha:4.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Rağib İsfehan&icirc;, M&uuml;fred&acirc;t&rsquo;u F&icirc; Gar&icirc;b&rsquo;il-Kur&rsquo; an:s.172.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- 93/Zuha:4.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- 31/Lokman:4,&nbsp; 35/F&acirc;tır:5, 45/C&acirc;siye:35.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- 29/Ankeb&ucirc;t:64.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- 18/Kehf:46.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- 3/&Acirc;l-i İmran:185, 4/Nisa:77.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- 9/Tevbe:38.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- 79/N&acirc;zi&acirc;t:38, 87/A&rsquo;l&acirc;:16.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- 16/Nahl:30 ve 41.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- 14/İbrahim:3, 16/Nahl:107.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- 30/R&ucirc;m:7.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- 2/Bakara:86.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- 40/M&uuml;&rsquo;min:39.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- 2/Bakara:212.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- 10/Y&ucirc;nus:7.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- 28/Kasas:79, 79/N&acirc;zi&acirc;t:38, 87/A&rsquo;l&acirc;:16.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- M.F.Abdulb&acirc;k&icirc;, Mu&rsquo;cem&rsquo; ul-M&uuml;fehres:s.332-335.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- 31/Lokman:33.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- 2/Bakara:44.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- 29/Ankeb&ucirc;t:64.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- 2/Bakara:73.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- 3/&Acirc;l-i İmran:118.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- 6/En&rsquo;&acirc;m:32.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- 3/ Bakara:212.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- 2/ &Acirc;l-i İmran:65.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- 3/&Acirc;l-i İmran:185.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- 12/Y&ucirc;suf:109.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- 57/Had&icirc;d:20.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- 32/Secde:4.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- 10/Yunus:24.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- 2/Bakara:76.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- 79/N&acirc;zi&acirc;t:35-41.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- 6/En&rsquo;&acirc;m:80.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- 6/En&rsquo;&acirc;m:70.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- 40/M&uuml;&rsquo;min:58.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- 10/Yunus:7.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- 21/Enbiy&acirc;:10.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- 40/M&uuml;&rsquo;min:39</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- 2/Bakara:85.</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- 35/F&acirc;tır:5.</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- 2/Bakara:242.</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- Seyy&icirc;d K&acirc;zım Muhammed&icirc;-Muhammed Deşt&icirc;, el-Mu&rsquo;cem&rsquo;ul Mufehres li-Elf&acirc;zı Nehc&rsquo;ul-Belağa:s.159.</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- Nehc&rsquo;ul-Belağa:Hikmet:74, Nehc&rsquo;ul-Belağa,İbn-i Eb&icirc;l Had&icirc;d Mu&rsquo;tezil&icirc; Şerhi: c.18 - s. 22, Şeyh Sad&ucirc;k, el-Em&acirc;l&icirc;: s.371, Mes&rsquo;&ucirc;d&icirc;, Muruc&rsquo;uz-Zeheb: c.3 - s. 433, Ebu N&acirc;im, Hilyet&rsquo;ul-Evliy&acirc;: c.1- s. 84, Abd&rsquo; ul-Birr, el-İst&icirc;ab: c.3 - s. 42, İbn-i Hacer, es-Sav&acirc;ik&rsquo;ul-Muhrika: s. 139, Taberi, Zah&acirc;ir&rsquo;ul-Ukba: s. 100, Erbil&icirc;, Keşful-G&ucirc;mme: c.1- s.76, Muhaddis Kumm&icirc;, el-Kenna ve&rsquo;l-Elkab: c.2 - s.102, Tabers&icirc;, Mişkat&rsquo;ul-Havas: s.242.</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- Nehc&rsquo;ul-Belağa: Mektup: 45, Abd&rsquo; ul-Birr, el-İstiab: c.2-s.21, Zem&acirc;hşer&icirc;, Rebi&rsquo;ul-Ebrar: s.216, İbn-i Fetta-i Nişabur&icirc;, Revzat&rsquo;ul-V&acirc;izin:s.127, İbn-i Şehraş&ucirc;b, Men&acirc;kıb: c.2 - s.101.</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- 2/Bakara:197.</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- Nehc&rsquo;ul-Belağa: Hikmet:125, Nehc&rsquo;ul-Belağa, İbn-i Eb&icirc;l Had&icirc;d Mu&rsquo;tezil&icirc; Şerhi: c.18-s.126, Şeyh Saduk, Men L&acirc;, Yehzuruh&rsquo;ul F&acirc;kih: c.1- s.114 ve el-Emal&icirc;, s.66, Taberi, et-Tarih: c.6- s.334, Nasr b.Mezahim, Kitab&rsquo;us-Siff&icirc;n:s.351, C&acirc;hiz, el, Bey&acirc;n ve&rsquo;t-Tebyin: c.2-s.219, İbn-i Şu&rsquo;be, Tuhef&rsquo;ul-Ukul: s.188, Şeyh T&ucirc;s&icirc;, el-Em&acirc;l&icirc;,c.2- s.208, İbn-i Cevz&icirc;, Tezkiret&rsquo;ul-Havas: s.137, Hasr&icirc;, Zehr&rsquo;ul-Adab: c.1-s.49.</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Nehc&rsquo;ul-Belağa:Hutbe:112, Amid&icirc;, Gurer&rsquo;ul- Hikem ve Durer&rsquo;ul-Kel&icirc;m: s.76,189.</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Nehc&rsquo;ul-Belağa: Hutbe:45, Şeyh Saduk, Men L&acirc; Yehzuruh&rsquo;ul-F&acirc;kih:c.1- s.327, Şeyh&rsquo;ut Taife T&ucirc;si. Misbah&rsquo;ul-Mutehecced: s.458, C&acirc;hiz, el-Bey&acirc;n ve&rsquo;t-Tebyin: c.2- s.171.</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a> - 18/Kehf:45.</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a> - 41/Fussilet:15.</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a> - 21/Enbiy&acirc;:104.</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- Nehc&rsquo;ul-Belağa: Hutbe:111, İbn-i Şu&rsquo;be, Tuhef&rsquo;ul-Ukul:s.127, İbn-i Es&icirc;r, en-Nih&acirc;ye:c.1-s.18,25 ve 308</p>\n\n		<p>\n			C&acirc;hiz, el-Bey&acirc;n ve&rsquo;t-Tebyin: c.2- s.112, All&acirc;me Muhammed Bagir Meclis&icirc;, Bihar&rsquo;ul-Envar: c.17- s.167, Ebu Hil&acirc;l, Asker&icirc;, Sanaateyn: s.277.</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- Nehc&rsquo;ul-Belağa: Hutbe: 82, İbn-i Şu&rsquo;be, Tuhef&rsquo;ul Ukul: s.146, Ebu N&acirc;im, Hilyet&rsquo;ul-Evliy&acirc;: c.1- s.77, İbn-i Es&icirc;r, en-Nih&acirc;ye: c.1- s.132 ve c.2- s.287, İbn-i Cevzi, Tezkiret&rsquo;ul-Havas: s.121, Meydan&icirc;, Mecm&acirc;&rsquo;ul Ems&acirc;l:c.2- s.29, Zem&acirc;hşer&icirc;, Musteksa: c.1- s.240.</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a> Nehc&rsquo;ul-Belağa: Hikmet:115, c.6, s.1141.</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a>- 51/Z&acirc;riy&acirc;t: 53.</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a>- 51/Z&acirc;riy&acirc;t: 55.</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a>- 52/T&ucirc;r:29.</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a>- 5/M&acirc;ide:103.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Dünya','','publish','closed','open','','dunya','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3272',0,'post','',0),(3273,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<h2 align=\"right\">\n	Tacettin ULU&Ccedil;</h2>\n\n<p>\n	Y&uuml;ce Allah, M&uuml;min S&ucirc;resi 51. ayette: <strong>&ldquo;...Şahitlerin kalkacağı g&uuml;n&rdquo;</strong> buyuruyor. Bu şahitler nelerdir acaba?</p>\n\n<h3>\n	D&uuml;nyada yaptıklarımıza şahit olup kıyamet g&uuml;n&uuml; tanıklık edecek bir&ccedil;ok şahit vardır.</h3>\n\n<h4>\n	1. Şahit Allah</h4>\n\n<p>\n	Her şeyi g&ouml;r&uuml;p g&ouml;zetleyen y&uuml;ce Allah, yaptıklarımıza da şahittir. Hac S&ucirc;resi 7. ayette: <strong>&ldquo;Ş&uuml;phesiz ki, Allah, her şeye şahittir.&rdquo;</strong> Nisa S&ucirc;resi 1. ayette: <strong>&ldquo;Muhakkak ki Allah, yaptıklarınızı g&ouml;zetleyendir&rdquo;</strong> deniliyor.</p>\n\n<h4>\n	2. Şahit Peygamberler</h4>\n\n<p>\n	Kıyamet g&uuml;n&uuml; tanıklık edeceklerden biri de peygamberlerdir. Nisa S&ucirc;resi, 41. ayette: <strong>&ldquo;Her &uuml;mmetten bir şahit getirdiğimiz ve seni de onlara şahit getirdiğimiz zaman halleri nice olacak?&rdquo;</strong> Nahl S&ucirc;resi 89. ayette ise: <strong>&ldquo;O g&uuml;n ki, her &uuml;mmetin i&ccedil;inden onlara, kendilerinden bir şahit getiririz. Ve seni de bunlara şahit ederiz.&rdquo;</strong> deniliyor. Z&uuml;mer S&ucirc;resi 69. ayette de: <strong>&ldquo;Yer Rabbinin nuruyla parlar, kitap ortaya konulur, peygamberler ve şahitler getirilir. Aralarında onlara hi&ccedil; zulmedilmeden hak &uuml;zere h&uuml;kmedilir&rdquo;</strong> deniliyor.</p>\n\n<h4>\n	3. Şahit İmamlar</h4>\n\n<p>\n	Peygamber efendimizin temiz nesli olan 12 İmamlar (Onlara sel&acirc;m olsun) şahit olacaklar. Bakara S&ucirc;resi 143. ayette: <strong>&ldquo;Ve b&ouml;ylece sizi, orta &uuml;mmet kıldık ki, insanlara şahit olasınız. Peygamber de size şahit olsun&rdquo;</strong> deniliyor. Bu ayette İnsanlardan maksat M&uuml;sl&uuml;manlar, Orta &uuml;mmetten maksat da Ehl-i Beyt İmamlarıdır.</p>\n\n<p>\n	Ehl-i Beyt İmamları, insanlara şahit olacaklar. Peygamber (s.a)&rsquo;de onlara şahit olacaktır. Hz. Cafer Sadık (a.s) buyuruyor ki: <em>&ldquo;Her asırda, İnsanların yaptıklarına şahitlik edecek bir İmam ve &ouml;nderin bulunması gerekir.&rdquo;&nbsp; </em>Nisa S&ucirc;resi 41. ayette: <strong>&ldquo;Ve seni de, onlara şahit getireceğiz.&rdquo;</strong> buyruğuna inanarak Resulullah (s.a.a)&rsquo;in İsl&acirc;m &uuml;mmetine şahit olacağına inandığımıza g&ouml;re, onun &ouml;l&uuml;m&uuml;nden sonraki şahitler ise, onun hak h&acirc;lifesi Hz. Ali (a.s) ve 11 evladı olan 12 İmamlardır. Hz. İmam Muhammed Bakır (a.s) ş&ouml;yle buyuruyor: <strong>&ldquo;B&ouml;ylece sizi, orta &uuml;mmet kıldık ki, insanlara şahit olasınız.&rdquo;</strong> ayetinde, insanlara şahit olacak <strong>&lsquo;orta &uuml;mmet&rsquo;</strong> Resulullah (s.a.a)&rsquo;in Ehl-i Beyti olan bizleriz. Biz, O&rsquo;nun mahlukatına şahit olacağız ve biz yery&uuml;z&uuml;nde Allah&rsquo;ın h&uuml;ccetleriyiz.</p>\n\n<p>\n	Hakim Ebu&rsquo;l Kasım Haskani &ldquo;Şevahid-&uuml;t Tenzil ..&rdquo; adlı eserinde, Salim b. Kays Hilali&rsquo;den rivayet etmiştir. Salim de Hz. Ali (a.s)&rsquo;dan rivayet etmiştir ki, Hz. Ali (a.s) ş&ouml;yle buyurdu: Y&uuml;ce Allah <strong>&ldquo;İnsanlara şahit olasınız ..&rdquo;</strong> buyruğunda, biz Ehl-i Beyte işaret etmiştir. Allah&rsquo;ın Peygamberi (s.a.a) bize şahit olacaktır; biz Ehl-i Beyt de insanlara şahit olacağız.&rdquo;</p>\n\n<p>\n	Yery&uuml;z&uuml;ndeki Allah&rsquo;ın h&uuml;cceti, bizleriz. Bu nedenle y&uuml;ce Allah, bizim hakkımızda: <strong>&ldquo;Sizi orta &uuml;mmet karar kıldık...&rdquo; </strong>buyurmuştur.</p>\n\n<h4>\n	4. Şahit Melekler</h4>\n\n<p>\n	Kıyamet g&uuml;n&uuml; olunca, insanların sorgulanmaları i&ccedil;in onları, bir grup melek getirecektir. Diğer bir grup melek de, onlara tanıklık edecekler. Kaf S&ucirc;resi 21. ayette <strong>&ldquo;Ve herkes beraberinde bir sevk eden ve bir şahit ile gelir&rdquo;</strong> deniliyor. &lsquo;Sa&rsquo;ik&rsquo; insanların sorgulanmaları i&ccedil;in onları getiren melektir. &lsquo;Şahit&rsquo; ise insanların tavır ve davranışlarına şahit olacak meleğe denir. Hesap g&uuml;n&uuml; olunca, İnsanın inkarcı olması imkansızdır. Zira şahitler pek &ccedil;oktur.</p>\n\n<p>\n	Bu d&uuml;nyada yaptıklarımızı kaydeden iki meleğin de &ouml;teki d&uuml;nyada şahit olmaları m&uuml;mk&uuml;nd&uuml;r. Bu iki melekten biri yaptığımız iyilikleri, diğeri ise k&ouml;t&uuml;l&uuml;kleri kaydediyor...</p>\n\n<p>\n	İnsan yaptığı k&ouml;t&uuml;l&uuml;ğ&uuml; inkar edince, kendisine: <em>&lsquo;Sen gaflette idin&rsquo;</em> denilecek. Zapt olunan amellerin tamamı insana iletilecek ve insanın inkar etmesi imkansız olacaktır.</p>\n\n<h4>\n	5. Şahit Yer</h4>\n\n<p>\n	Zilzal S&ucirc;resi 4. ayette: <strong>&ldquo;O g&uuml;n, yery&uuml;z&uuml; haberlerini iletecektir&rdquo;</strong> deniliyor. Yery&uuml;z&uuml;nde yapılan her şeye, yery&uuml;z&uuml; şahit olacaktır. Peygamber efendimiz Hz. Muhammed (s.a.a) ashabına: <em>&ldquo;Yery&uuml;z&uuml;n&uuml;n haberlerini nasıl ileteceğini biliyor musunuz?&rdquo;</em> diye sorunca, ashap: Allah ve Resul&uuml; (s.a.a) daha iyisini bilir, dediler. Bunun &uuml;zerine Hz. Peygamber ş&ouml;yle buyurdu: <em>&ldquo;Yery&uuml;z&uuml;, insanların, &uuml;zerinde yaptıkları her şeye şahitlik edecektir. İnsanların yaptıklarının vaktini ve ne gibi bir iş olduğunu haber verecektir.&rdquo;</em></p>\n\n<p>\n	<strong>Erenler Dergisi&rsquo;nin </strong>sayın okuyucuları! G&uuml;n&uuml;m&uuml;z insanlarının, bu ve benzeri hadis veya ayetleri anlamalarının kolay olacağını sanıyorum. Zira Televizyon gibi bir cihazın, insanların konuşmalarını, y&uuml;r&uuml;melerini, yemelerini, eğlenmelerini ve benzeri h&acirc;llerini g&ouml;stermesi, bilgi ışığında ger&ccedil;ekleşmiştir. Her şeyi g&ouml;ren ve g&ouml;zeten, her şeye kadir olan y&uuml;ce Allah, yery&uuml;z&uuml;ne &ldquo;Konuş&rdquo; diye emir buyurursa ni&ccedil;in olmasın?</p>\n\n<p>\n	Hz. Cafer Sadık (a.s) ş&ouml;yle buyurdu: <em>&ldquo;Namazlarınızı değişik mekanlarda kılınız. Zira kıyamet g&uuml;n&uuml;, d&uuml;nyada yaptıklarınıza mekanlar da şahitlik edeceklerdir.&rdquo;</em> Peygamber efendimiz Hz. Muhammed&rsquo;in gittiği her mekanda iki Rekat namaz kıldığını ve: <em>&ldquo;Bu mekan, namaz kıldığımıza şahit olacaktır&rdquo; </em>buyurduğunu bir &ccedil;ok hadis kitaplarında okuyoruz.</p>\n\n<h4>\n	6. Şahit Vicdan</h4>\n\n<p>\n	Kıyamet g&uuml;n&uuml;ndeki şahitlerden biri de insanın vicdanıdır. O g&uuml;n insan, yaptıklarına bakıp pişman olunca: &ldquo;Keşke bunları yapmamış olsaydım ..&rdquo; diyerek, kendi vicdanı ile su&ccedil;lu olduğunu itiraf edecektir. Y&uuml;ce Allah, İsra S&ucirc;resi 14. ayette ş&ouml;yle buyuruyor: <strong>&ldquo;Amel defterini oku. Bu g&uuml;n senin vicdanın, muhasebe bakımından sana yeter.&rdquo;</strong> İnkarcılar: &ldquo; Keşke .... Keşke.... Keşke.... diyerek su&ccedil;larını kabullenecekler.</p>\n\n<h4>\n	7. Şahit Organlarımız</h4>\n\n<p>\n	Y&uuml;ce Allah, kutsal kitabımız Kur&rsquo;an-ı Kerim&rsquo;de, Nur S&ucirc;resi 24. ayette ş&ouml;yle buyuruyor: <strong>&ldquo;O g&uuml;n, dilleri, elleri ve ayakları, onların aleyhine tanık olacaklar&rdquo;</strong> Yasin S&ucirc;resi 65. ayette ise: <strong>&ldquo;Bu g&uuml;n, ağızlarını m&uuml;h&uuml;rleyeceğiz; elleri bizimle konuşacaktır. Yaptıklarına ise ayakları şahitlik edecektir.&rdquo;</strong> deniliyor. Fussilet S&ucirc;resi 20, 21 ve 22. ayetlerde de: <strong>&ldquo;Kulakları, g&ouml;zleri ve derileri, onların aleyhine şahit olacaklar. (onlar) ciltlerine: &ldquo;Ni&ccedil;in aleyhimize şahitlik ediyorsunuz?&rdquo; deyince, &ldquo;Her şeyi konuşturan Allah, bizleri de konuşturdu. Sizi ilk yaratan O&rsquo; idi, O&rsquo;na da d&ouml;n&uuml;yorsunuz&rdquo; diyecekler.&rdquo; </strong>deniliyor. İsra S&ucirc;resi 36. ayette ise: <strong>&ldquo;Muhakkak ki, kulak, g&ouml;z ve kalp, bunların tamamı (kıyamet g&uuml;n&uuml;) sorgulanacaktır&rdquo;</strong> deniliyor.</p>\n\n<h4>\n	8. Şahit Zaman</h4>\n\n<p>\n	Nur-us Sakaleyn adlı kitabın 5. cilt 112. sayfasında Hz. Ali&rsquo;den naklen ş&ouml;yle buyuruyor: <em>&ldquo;Adem Oğlunun yaşadığı her g&uuml;n, ona: &ldquo;Ben yeni g&uuml;n&uuml;m. Bu g&uuml;n yaptıklarına şahidim... kıyamet g&uuml;n&uuml; de yaptıklarına şahitlik edeceğim&rdquo;</em> diyor. Hz. İmam Zeynulabidin (a.s) Sahifet-&uuml;s Seccadiye Kitabı&rsquo;nın altıncı duasında: <em>&ldquo;Bu g&uuml;n, yeni g&uuml;nd&uuml;r. İşte bu g&uuml;n, kıyamet g&uuml;n&uuml; olunca, bu d&uuml;nyada yaptıklarımıza şahitlik edecektir&rdquo;</em> buyuruyor.</p>\n\n<h4>\n	9. Şahit Amellerimiz</h4>\n\n<p>\n	Bu d&uuml;nyadaki h&acirc;l ve hareketlerimizin tamamı, kıyamet g&uuml;n&uuml; değişik şekillere d&ouml;n&uuml;şerek karşımıza &ccedil;ıkacaktır. D&uuml;nyada gıybet eden insanın dili, ahrette ağzından dışarı &ccedil;ıkacak; dili uzayarak yere d&uuml;şecek; başkalarının ayakları altında kalacaktır. T&ouml;vbe S&ucirc;resi 35. ayette: <strong>&ldquo;Altın ve G&uuml;m&uuml;ş&uuml; biriktirip Allah yolunda harcamayanlara elemli azabı m&uuml;jdele. O g&uuml;n cehenneme atılacaklar, biriktirmiş oldukları altın ve g&uuml;m&uuml;şler ısıtılarak alınlarına, yanlarına ve sırtlarına m&uuml;h&uuml;rlenecektir...&rdquo;</strong> deniliyor. Hadis kitaplarında: <em>&ldquo;D&uuml;nya, ahretin tarlasıdır...&rdquo;</em> deniliyor. &Acirc;l-i İmran S&ucirc;resi 30. ayette: <strong>&ldquo;O g&uuml;nde herkes yaptığı iyilikleri, karşısında hazır bulur, k&ouml;t&uuml;l&uuml;kleri de; ister ki, kendisiyle o k&ouml;t&uuml;l&uuml;kler arasında uzun bir mesafe olsun...&rdquo;</strong> deniliyor. Kehf S&ucirc;resi 48. ayette: &ldquo;Yaptıklarını g&ouml;recekler...&rdquo; deniliyor. Yasin S&ucirc;resi 54. ayette de: <strong>&ldquo;Yaptıklarınızdan başkasıyla cezalandırılmazsınız.&rdquo;</strong> deniliyor. En&rsquo;am S&ucirc;resi 31. ayette ise: <strong>&ldquo;Ş&uuml;phesiz Allah ile karşılaşmayı inkar edenler kaybetmişlerdir; ansızın kıyamet kendilerine gelip &ccedil;atınca da: &ldquo;Yazıklar olsun bize, bu hususta &ccedil;ok kusurumuz var&rdquo; derler. Yaptıkları g&uuml;nah y&uuml;k&uuml;n&uuml; de sırtlarında taşırlar. Taşıdıkları şey ne de k&ouml;t&uuml;d&uuml;r.&rdquo;</strong> deniliyor.</p>\n\n<p>\n	Hz. İmam Cafer Sadık (a.s) ş&ouml;yle buyuruyor: <em>&ldquo;D&uuml;nyada cimrilik yapılarak İsl&acirc;m&icirc; vergileri (Zekatı, Humusu ve...) verilmeyen mallar, ahret g&uuml;n&uuml; olunca s&acirc;hibinin boynuna yılan şeklinde sarılacaktır. O yılanlar, s&acirc;hibini vurmaya devam edecektir.&rdquo;</em></p>\n\n<h5 align=\"center\">\n	KIYAMET G&Uuml;N&Uuml;NDEKİ ŞİKAYET&Ccedil;İLER</h5>\n\n<h4>\n	1. Şikayet&ccedil;i Peygamber (s.a.a)</h4>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in Furkan S&ucirc;resi 30. ayetinde, Peygamber efendimizin <strong>&ldquo;Ya Rab! Benim &uuml;mmetim, bu Kur&rsquo;an&rsquo;ı terkedilmiş h&acirc;lde tuttular&rdquo; </strong>diyerek, kıyamet g&uuml;n&uuml; şikayet&ccedil;i olacağını okuyoruz. Ya Rab! Benim &uuml;mmetim bu Kur&rsquo;an&rsquo;ı terk ettiler: (ya okumadılar, ya anlamadılar, ya uygulamadılar veya başkalarına tebliğ etmediler.) Kur&rsquo;an&rsquo;ı g&ouml;n&uuml;llerine değil, kağıtlara ve taşlara yazdılar. Dirilere okuyacaklarına, &ouml;l&uuml;lere okudular. Yaşam ve kanun kitabı değil, s&uuml;s ve and i&ccedil;me kitabı yaptılar. Bu kitaptan nur almaları gerekirken, bu kitabı okuyarak para kazandılar. Bu kitabı ezberlemeleri gerekirken, unuttular. Bu kitabı okuyarak birlik olmaları gerekirken, ayrı-ayrı gruplara b&ouml;l&uuml;nd&uuml;ler. Bu kitabın g&ouml;lgesinde birlik olup Allah d&uuml;şmanlarını korkutmaları gerekirken, Allah&rsquo;ın d&uuml;şmanından korktular ve....) diyerek şikayet etmeyecek mi? İyi d&uuml;ş&uuml;nmemiz gerekir.</p>\n\n<h4>\n	2. Şikayet&ccedil;i Kur&rsquo;an</h4>\n\n<p>\n	Kıyamet g&uuml;n&uuml;, bizlerden şikayet&ccedil;i olacaklardan&nbsp; birisi de Kur&rsquo;anı Kerim&rsquo;dir. Peygamber efendimiz Hz. Muhammed (s.a.a) ş&ouml;yle buyuruyor: <em>&ldquo;Kıyamet g&uuml;n&uuml; &uuml;&ccedil; şey şikayet&ccedil;i olacaktır. Mushaf&nbsp; (y&acirc;ni Kur&rsquo;an), Mescid ve Ehl-i Beytim.&rdquo; </em>(Bihar-ul Envar c. 7. s. 222)</p>\n\n<h5>\n	KUR&rsquo;AN&rsquo;IN ŞİKAYETİ</h5>\n\n<p>\n	Allahım! Kur&rsquo;an&rsquo;ın okunmasını emir buyurduğun h&acirc;lde, M&uuml;sl&uuml;manların &ccedil;oğu beni okumadılar. (M&uuml;zzemmil S&ucirc;resi 19. ayet) Allah&rsquo;ım! Beni okuyanların bazısı, haklarıma riayet etmediler. Beni i&ccedil;lerini ve dışlarını temizlemeden, d&uuml;ş&uuml;nmeden ve acele olarak okudular. Allah&rsquo;ım! Beni okuyanların bazısı, anlamadılar ve anlamakta istemediler... Allah&rsquo;ım! Beni anladıkları h&acirc;lde, bana uymadılar... Allah&rsquo;ım! Beni tebliğ etmediler... Allah&rsquo;ım! Beni sevdikleri h&acirc;lde, bana uymakta muh&acirc;liflerimden &ccedil;ok geri kaldılar... Allah&rsquo;ım! Benim ayetlerimin bazısına uydular, bazısını da terk ettiler. Allah&rsquo;ım! Beni anlamak i&ccedil;in, senin Peygamberi&rsquo;nin (s.a.a) Ehl-i Beyti&rsquo;nin tefsirini bırakıp kendi tefsir ve yorumlarına uydular... Allah&rsquo;ım! Bazıları, beni iyice anladıkları h&acirc;lde, haklarımı gizlediler ve g&ouml;rmezlik ettiler. (Bakara S&ucirc;resi 174. ayet) Allah&rsquo;ım! Beni, yaşayan g&ouml;n&uuml;llere okumaları gerekirken, &ouml;l&uuml;lerin topraklarına okudular. (Fussilet S&ucirc;resi 3. ayet, Yusuf S&ucirc;resi 2. ayet) Allah&rsquo;ım! Beni, insan yapısı sandılar. (Nahl S&ucirc;resi 103. ayet) Allah&rsquo;ım! Okunmamı ve sesimin duyulmasını yasakladılar. (Fussilet S&ucirc;resi 26. ayet) Allah&rsquo;ım! Beni falcılık, istihare ve benzeri şeyler i&ccedil;in kullandılar... Allah&rsquo;ım! Beni getiren Peygamberine (s.a.a) sihir, cinnet, kehanet ve yalancılık isnat ettiler. (Tarık S&ucirc;resi 13. ayet. El- Hakke S&ucirc;resi 41. ayet) Allah&rsquo;ım! Beni duydukları h&acirc;lde, alay ediyorlardı ve bana inanmıyorlardı. (Sebe S&ucirc;resi 31. ayet) Allah&rsquo;ım! Beni inkar etmek i&ccedil;in her hangi bir sebep bulamayınca: &ldquo;Bize başka kitap getir; bu kitabı değiştir&rdquo; diyorlardı. (Yunus &ucirc;resi 15. ayet)</p>\n\n<h4>\n	3. Şikayet&ccedil;i Mescit</h4>\n\n<p>\n	Peygamber efendimiz Hz. Muhammed (s.a.a): <em>&ldquo;Kıyamet g&uuml;n&uuml; mescit:</em> <em>&ldquo;Ya Rab! Beni terk ettiler; ve haklarımı &ccedil;iğnediler&rdquo;</em> <em>diyerek M&uuml;sl&uuml;man&rsquo;ları y&uuml;ce Allah&rsquo;a şikayet edecektir&rdquo;</em> buyurmuştur. (Vesail-uş Şia c. 3, s. 484) Peygamber efendimiz Hz. Muhammed: <em>&ldquo;Mescide gitmek i&ccedil;in atılan her adıma, on sevap yazılır; on tane g&uuml;nah bağışlanır ve on derece merhamet ihsan edilir&rdquo;</em> buyurmuştur. Hz. Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Mescitte, Allah dostlarıyla g&ouml;r&uuml;ş&uuml;l&uuml;r; Allah&rsquo;ın emirleriyle tanışma olur ve Allah&rsquo;ın rahmetine ulaşma imkanı hasıl olur&rdquo;.</em></p>\n\n<p>\n	Ne yazık ki, Allah&rsquo;ın kutsal kıldığı ve Resulullah (s.a.a)&rsquo;in &ccedil;ok değer verdiği mescitlerde, Resulullah (s.a.a)&rsquo;in soyuna, y&acirc;ni Hz. Ali ve evladına l&acirc;net okutarak, Allah dostlarının mescitlerden uzaklaşmalarına sebep oldular. G&uuml;n&uuml;m&uuml;zdeki mescitlerde ne Hz. Ali&rsquo;den, ne de Hz. Ali&rsquo;nin evlatları olan 12 İmamların faziletleri anlatılmıyor. Resulullah (s.a.a)&rsquo;in ashabı i&ccedil;inde ilim şehrinin kapısı olan Hz. Ali&rsquo;nin kerametleri, mucizeleri, irfanı, ahl&acirc;kı, cihadı, fetihleri ve diğer faziletleri anlatılmıyor. Mescitlerin dışında, hadis kitaplarında dahi Peygamber kızı olan Hz. Fatıma; Peygamber soyu olan Hasaneyn&rsquo;lerden rivayet edilmiyor. Hep Ebu Hureyre vs.lerden bahsediliyor. Acaba Peygamber (s.a.a)&rsquo;in kızı Hz. Fatıma ve Peygamber (s.a.a)&rsquo;in torunları Hz. Hasan ve Hz. H&uuml;seyin, hi&ccedil; mi O&rsquo;nun konuşmalarını işitmediler?! &Ouml;yleyse neden hadis kitaplarında, hep Ebu Hureyrelerden bahsediliyor.? Bu g&uuml;nk&uuml; mescitlerin &ccedil;oğunluğu, hidayetten uzaktırlar. Resulullah (s.a.a)&rsquo;in soyu olan Ehl-i Beyt&rsquo;in ne faziletlerini ne de musibetlerini, anlattıklarını g&ouml;rd&uuml;n&uuml;z m&uuml;?.</p>\n\n<h5>\n	MESCİTLERİN İPTAL EDİLEN HAKLARI</h5>\n\n<p>\n	Mescitler: M&uuml;sl&uuml;manların kutsal, temiz, birlik, barış, tanışma, dayanışma, istişare ve kongre mekanıdır. Mescitler: Kadın, erkek, dil, zengin, fakir, iş&ccedil;i, patron, renk ve benzeri ayrımları yapmadan her insanın, birlikte olabilecekleri mekandır. Mescitler: İsl&acirc;m k&uuml;lt&uuml;r&uuml;n&uuml;n yayılma merkezidir. Bu nedenle M&uuml;sl&uuml;manların doğal olarak tanışma ve g&ouml;r&uuml;ş alışveriş mekanıdır. Mescitler: Resulullah (s.a.a) Mekke&rsquo;den, Medine&rsquo;ye hicret ettiği zaman, ilk yaptığı kuruluştur. Bu kuruluşun adı ise: &ldquo;M<strong>escid-&uuml;n Nebi&rdquo; dir.</strong> Mescitler: Allah aşıklarının, sevgi nişanesidir.</p>\n\n<h4>\n	4. Şikayet&ccedil;i İlahi Liderlerdir</h4>\n\n<p>\n	Bir &ccedil;ok hadis kitaplarında, Resulullah (s.a.a)&rsquo;in Ehl-i Beyti&rsquo;nin: <em>&ldquo;Ya Rab! Bizi &ouml;ld&uuml;rd&uuml;ler; bizi s&uuml;rg&uuml;n ettiler; ve bizi perişan ettiler&rdquo;</em> diyerek şikayet&ccedil;i olacaklarını g&ouml;r&uuml;yoruz. Allah&rsquo;ım! Bizim &ouml;nderliğimizi kabul etmeleri gerekirken, israf&ccedil;ıların, fesat&ccedil;ıların ve zorbaların &ouml;nderliğini kabul ettiler. Allah&rsquo;ım! Peygamberlik nimetinin karşılığı olarak, Peygamberi&rsquo;nin soyu olan biz Ehl-i Beyte sevgi beslemeleri gerekirken, yıllarca minberlerde ve de namazlarında, bize l&acirc;net okudular. Allah&rsquo;ım! Peygamberi&rsquo;nin tek hatırası olan kızı Fatıma&rsquo;yı tokatladılar; malını gasp ettiler ve &ccedil;ocuklarını &ouml;ld&uuml;rd&uuml;ler. Allah&rsquo;ım! Resulullah (s.a.a)&rsquo;in Ehl-i Beyti olan Ali (a.s)&rsquo;ı kılı&ccedil;ladılar; Hasan (a.s)&rsquo;ın suyuna zehir katıp tabutunu dahi okladılar; H&uuml;seyin&rsquo;in cesedini atların ayaklarının altında &ccedil;iğnediler... Ailesini, &ccedil;ocuklarını zincirlere vurarak esir edip k&ouml;y-k&ouml;y, kasaba-kasaba gezdirdiler.</p>\n\n<p>\n	Ey g&uuml;zellik ve ikram s&acirc;hibi Allah&rsquo;ım! Muhammed ve &Acirc;l-i Muhammed&rsquo;e sel&acirc;m eyle, bizleri, Onların sevgisinden, ve yollarından ayırma, Onların bu d&uuml;nyada ziyaretlerini, ahrette şefaatlerini, c&uuml;mlemize nasip eyle, amin ya Rabb-el Alemin.</p>','Dünyada ki Şahitler Ve Ahirette ki Şikayetçiler','','publish','closed','open','','dunyada-ki-sahitler-ve-ahirette-ki-sikayetciler','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3273',0,'post','',0),(3274,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h3 style=\"text-align: right;\">\n	Ahmet DEMİR</h3>\n\n<p>\n	Hamd-u sena Allah&rsquo;a, salat ve sel&acirc;m Peygamber&rsquo;e ve O&rsquo;nun tertemiz Ehl-i Beyti&rsquo;ne olsun.</p>\n\n<p>\n	Ş&uuml;phe yok ki, insanları şaşkınlıktan kurtarmak, cehaleti gidermek, zul&uuml;mle m&uuml;cadele yapmak ve beşerle yaratıcısının irtibatını sağlamak yolunda b&uuml;t&uuml;n varlıklarını vakfeden, yanıp yakılan ve bu y&uuml;ce hedefler uğrunda aziz canlarından ge&ccedil;en mutahhar Ehl-i Beyt&rsquo;in eserlerini yayınlamak, insanın akıl, idrak, fıtrat ve cibilliğine sunulan ve diğer hizmetlerin temeli olan en b&uuml;y&uuml;k hizmettir.</p>\n\n<p>\n	İsl&acirc;m&rsquo;ın doğru &ouml;nder ve şahsiyetlerini ve tarih boyunca tanınmayan masum İmamları tanımak i&ccedil;in en iyi yol, onların s&ouml;z ve siyerlerini yayınlayıp halka sunmaktır. Allah&rsquo;a hamt olsun ki, onların nurlu s&ouml;zleri ve &ouml;rnek yaşantı tarzları b&uuml;t&uuml;n kin, d&uuml;şmanlık, hadis yasaklama ve tahriflere rağmen, zamanın k&uuml;stahlığından korunup bu g&uuml;n&uuml;n nesline ulaşmıştır. Bu y&uuml;zden velayetin doğru yolunda gidenler, İsl&acirc;m d&uuml;nyasının bu y&uuml;ce şahsiyetlerinin s&ouml;z ve siyerlerini, Hz. Peygamber&rsquo;in Gadir &ccedil;&ouml;llerinin kavurucu sıcağında y&uuml;z yirmi bin civarındaki hacıyı bekleterek deve semerleriyle yaptırdığı minberin &uuml;zerine &ccedil;ıkıp coşkulu bir mukaddimeden sonra Hz. Ali&rsquo;nin elini tutup; <em>&ldquo;Ben kimin mevlası isem Ali de onun mevlasıdır&rdquo;</em> buyurmasının sırrının ne olduğunu, b&uuml;t&uuml;n İsl&acirc;m alemine sunmalıdırlar.</p>\n\n<p>\n	Acaba bu Ali kimdir ki, Peygamber, onu sevenler hakkında iyi dua ve d&uuml;şmanları hakkında ise beddua etmiştir? Acaba Ali kimdi ki, Allah&rsquo;ın en se&ccedil;kin Peygamberi ve yaratılış unsurunun en &uuml;st&uuml;n&uuml; 23 yıl boyunca, o kadar &uuml;z&uuml;nt&uuml; ve zorluklardan ve insanları putların esaretinden kurtardıktan ve &ouml;zg&uuml;rl&uuml;k tadını beşere tattırdıktan sonra, hayatının en son anlarında ve ele ge&ccedil;miş en kritik fırsatta, bu kadar titizlik ve ihtimamla Hz. Ali&rsquo;yi <em>&ldquo;Mevla&rdquo;</em> unvanıyla, y&acirc;ni Allah Teala&rsquo;nın kendisi ve Peygamberine tahsis ettiği bir sıfatla halka tanıtmaktadır? Allah&rsquo;dan başka d&uuml;ş&uuml;nmeyen, insanın kurtuluşundan başka ris&acirc;leti olmayan ve manevi değerlerden başkasına değer vermeyen Hz. Peygamber, Hz. Ali&rsquo;nin v&uuml;cudunda ne g&ouml;rm&uuml;şt&uuml; ki, onu kendisine kardeş yaparak kendi yerine atıyordu?!</p>\n\n<p>\n	Veya Ehl-i Beyt&rsquo;ini, Kur&rsquo;&acirc;n&rsquo;ın eşi, alem hakikatlerinin tecelligahı ve varlık esrarının hazinesi kılıp onlara uymayı hidayetin yegane kefili ve saadet yolunun sarsılmaz kalesi olarak tanıtıyordu?!</p>\n\n<p>\n	Acaba Ehl-i Beyt&rsquo;in v&uuml;cutlarında yatan sır ne idi ki, b&uuml;t&uuml;n insanların saadet ve kurtuluşu ancak onlara uymakla ger&ccedil;ekleşir?</p>\n\n<p>\n	İşte bu soruların ve y&uuml;zlerce sorunun cevaplarını Hz. Ali ve evladının siyer, ahlak, ve d&uuml;ş&uuml;nme hakkındaki vahye benzer s&ouml;zlerinin arasında aramak gerekir. <em>Nehc&rsquo;ul- Belağa</em>, <em>Sahifet&rsquo;us- Seccadiyye</em>, <em>Tuhef&rsquo;ul- Ukul</em> ve Şia&rsquo;nın diğer hadis kitaplarını teenni ile kelime-kelime, satır-satır okuyup Kur&rsquo;&acirc;n ve Resulullah&rsquo;ın hadisleriyle mukayese ederek vasilerin son silsilesinin azametini anlamak gerekir.</p>\n\n<p>\n	Peygamber (s.a.a) ve Ehl-i Beyt&rsquo;nin tevhit, n&uuml;b&uuml;vvet, imamet, mead, sabır, direniş, zulme ve k&uuml;fre karşı m&uuml;cadele, &uuml;mitli olmak, değerleri diriltme yolunda fedakarlık, emanet, doğru d&uuml;r&uuml;stl&uuml;k, adalet, ihsan, vefa, yiğitlik, c&ouml;mertlik, insan-i keramet, izzet-i nefs, y&uuml;ce himmetlilik, iffet, kanaat, &ouml;zg&uuml;rl&uuml;k, kardeşlik, ihlas, hamaset, gayret, korku, nifak, heva heves, ahdi bozmak, hile, hıyanet, refah, zulm&uuml; kabullenmek, zorbacı g&uuml;&ccedil;lerin karşısında teslim olmak vb. şeyler hakkındaki sayısızca hadis ve rivayetlerini, Ehl-i Beyt&rsquo;in kimler olduklarını, imametin ne olduğunu, halkın İmamlara başvurmasının gerekliliğinin sırrının ne olduğunu, Peygamber&#39;in halifesi olmanın ne anlam taşıdığını, Al-i Muhammed&rsquo;in İsl&acirc;m dini &uuml;zerinde ne kadar b&uuml;y&uuml;k bir hakkı olduğunu anlamak i&ccedil;in <em>Bihar&rsquo;ul Envar</em>, <em>Vesail&rsquo;uş- Şia</em>, <em>Vafi, İlel&rsquo;uş</em>- <em>Şerayi,</em> <em>Tevhid-i</em> <em>Saduk</em>, <em>İhticac-ı Tabersi</em>, <em>Uyun-u Ahbar&rsquo;ur- Rıza</em>, <em>Tuhef&rsquo;ul- Ukul, Mişkat&rsquo;ul- Envar</em> gibi b&uuml;y&uuml;k ve k&uuml;&ccedil;&uuml;k hadis mecmualarını g&ouml;r&uuml;p okumak gerekir.</p>\n\n<p>\n	İşte b&ouml;ylece, İsl&acirc;m felsefelerinin en &ouml;z ve halisini kimin dilinden duyduklarını, İsl&acirc;m-i vahdetin doğru davet&ccedil;ilerinin kimler olduğunu, g&uuml;zel &ouml;rneğin kimlerde bulunduğunu, Allah&rsquo;ın kimleri sevip onlara uyulmasının gerekli kıldığını ve kimlerin Kur&rsquo;&acirc;n a&ccedil;ısından nurlu kandiller olduğunu, Allah&rsquo;ın kimlere velayet nimetini verdiğini... &ouml;ğrenmiş olabiliriz.</p>\n\n<p>\n	Yine kimlerin Hz. Peygamber&rsquo;in yerinde oturup Kur&rsquo;&acirc;n&rsquo;ın muallimi olabileceğini, fıtrat ve sıratı m&uuml;stakime hidayet&ccedil;i ve kılavuzun kimler olduğunu bilmiş olabiliriz.</p>\n\n<p>\n	Yine, fıkhı kimden &ouml;ğrenmenin gerekliliğini, Kur&rsquo;an&rsquo;ın tefsiri i&ccedil;in kimin kapısının &ccedil;alınmasının gerekliliğini, m&uuml;lhitlerin ş&uuml;phelerinin cevabının nasıl verileceğini, s&uuml;nnetle bid&rsquo;atı birbirinden kimin ayırt edebileceğini, Peygamberlerin alim varislerinin kimler olduğunu anlamış olacağız.</p>\n\n<p>\n	Evet Ehl-i Beyt mektebine bağlı alimler Hidayet İmamlarına (Ehl-i Beyt&rsquo;e) uyarak akıl, k&uuml;lt&uuml;r, İsl&acirc;m, Kur&rsquo;&acirc;n ve Hz. Peygamber&rsquo;e &ccedil;ok değerli hizmetler etmişlerdir. S&uuml;rg&uuml;nlerde, zindanlarda, medrese zaviyelerinde, evlerin k&ouml;şe bucaklarında tam fakirlik ve mahrumiyet i&ccedil;erisinde, Emevi ve Abbasi halifelerinin baskısı altında, diğer acımasız şahısların egemenliğinde olmalarına ve saray alimlerinin sinsi hilesi, s&ouml;m&uuml;rgecilerin komplo ve cahillerin taassubuna rağmen, bu değerli hazineleri nesilden nesle aktarmış, akıl ve din hırsızlarının yağmasından korumuş ve b&ouml;ylece bizim elimize ulaşıp gelecek nesillere hazine olmuştur.</p>\n\n<p>\n	Ama maalesef bu değerli ve zengin eserler T&uuml;rk&ccedil;e diline kazandırılmamıştır. Ger&ccedil;i son zamanlarda bazı k&uuml;&ccedil;&uuml;k eserler, bazı değerli kardeşlerimizin &ccedil;aba, gayret ve fedakarlıklarıyla halkımızın istifadesine sunulmuştur. Yeni-yeni b&uuml;y&uuml;k eserlerin T&uuml;rk&ccedil;e&rsquo;ye kazandırılmasına da el atılmıştır. Fakat maddi sorunlar bu işin gecikmesine sebep olmaktadır.&nbsp; Bir takım değerli kitapların terc&uuml;mesinden on yıldan fazla bir zamanın ge&ccedil;mesine rağmen maddi sorunlar nedeniyle halen bastırabilmiş değiliz. B&uuml;y&uuml;k eserlere el atmaya c&uuml;ret edemiyoruz. &Ccedil;&uuml;nk&uuml; onları bastırabilecek g&uuml;ce sahip değiliz. Dolayısıyla o kitaplar elimizde kalacaktır; nitekim kalmıştır da. Halkımız da maalesef sadaka-i cariye olan k&uuml;lt&uuml;rel&nbsp; alanlarda katkıda bulunmaya adet etmemişlerdir.</p>\n\n<p>\n	Her Ehl-i Beyt dostunun bunca değerli eserlerinden en azından bir tanesini T&uuml;rk&ccedil;e&rsquo;ye kazandırmak i&ccedil;in kollarını sıvaması gerekir. &Ccedil;&uuml;nk&uuml; bizler diğerlerine oranla &ccedil;ok geride kalmışız. Onların T&uuml;rk&ccedil;e&rsquo;ye kazandırılmamış eserleri kalmamıştır. Bizim halkımız bu konuda ger&ccedil;ekten kusur etmiştir; bunun farkında bile değildir. Hatta alim kardeşlerimizden bazıları, &ccedil;eşitli hal ve hareketleriyle bizim bu alandaki &ccedil;alışmalarımızı doğru g&ouml;rm&uuml;yorlardı; bizim kalem tutacak kimsemiz yoktur, bizim bozduğumuz d&uuml;zelttiğimizden daha &ccedil;ok olur derlerdi. O s&ouml;zleri diyerek bizleri bu işlerden soğutmak isteyen bazı kardeşlerimiz, şimdi bu işlerimizden dolayı bizi takdir bile ediyorlar. &Ccedil;&uuml;nk&uuml;&nbsp; ger&ccedil;ekten bu ağır işi yapmayı artık başarabilecek bir seviyeye gelmişiz. Evet, Ehl-i Beyt &uuml;zerine ne kadar &ccedil;alışsak yine de yetersizdir. Onlar adeta engin bir deniz veya &ccedil;ağlayarak akan b&uuml;y&uuml;k bir nehir misalidirler. Denizin veya &ccedil;ağlayarak akan nehrin suyunu tamamıyla &ccedil;ekemeyiz, ama susuzluğumuz miktarınca ondan i&ccedil;meliyiz.</p>','Ehl-i Beyt’in İlmi Mirası','','publish','closed','open','','ehl-i-beytin-ilmi-mirasi','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3274',0,'post','',0),(3275,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h3 style=\"text-align: right;\">\n	Abdullah TURAN</h3>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İki İsl&acirc;m&icirc; grup (Şia ve S&uuml;nni) arasındaki farklılıklara rağmen, hadis kaynaklarında ortak rivayetlerin yanı sıra, sadece bir gruba has, y&acirc;ni diğer grubun kesinlikle nakletmediği veya asla kabul etmediği rivayetler de vardır. Bizim bu yazıdan amacımız, her iki grubun hadis kaynaklarının g&uuml;venilirlik &ouml;l&ccedil;&uuml;s&uuml;n&uuml; incelemek, &ouml;zellikle yazılmış olan hadisin, Allah Resul&uuml;&rsquo;nden duyulmuş olan hadise oranla doğruluk değerini &ouml;l&ccedil;mek b&ouml;ylece de Hz. Peygamber (s.a.a)&rsquo;in ger&ccedil;ek s&uuml;nnetini elde etmektir. B&uuml;t&uuml;n raviler sadık, sıka ve doğru-d&uuml;r&uuml;st olsalar da onların farkları şundadır ki, onlardan bazıları hadisleri duyduktan sonra hemen yazmış, bazıları da hafızasında tutup uzun bir zaman ge&ccedil;tikten sonra onu nakletmiştir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<h2>\n	Ehl-i S&uuml;nnet Hadislerinin Tedvin Aşamaları</h2>\n\n<p>\n	Ehl-i S&uuml;nnet arasında hadis tedvini &uuml;&ccedil; d&ouml;nem ge&ccedil;irmiştir:</p>\n\n<p>\n	a) Hz. Peygamber&rsquo;in hadislerinin nakledilme, dinlenilme ve yazılmasının yasaklanış d&ouml;nemi.</p>\n\n<p>\n	b) Hadis uydurma ve teksir etme d&ouml;nemi.</p>\n\n<p>\n	c) Hadis tedvin etme d&ouml;nemi.</p>\n\n<p>\n	Hz. Peygamber-i Ekrem (s.a.a)&rsquo;in vefatından sonra, O Hazretin hadislerini yazmak, nakletmek, hatta dinlemek bile yasaklanmıştı. Bu yasak y&uuml;z yıl s&uuml;rd&uuml;. Ondan sonra hadis yazımı ve tedvini resmen başlamış oldu. Malik&rsquo;in &ldquo;Muvatta&rdquo; kitabı tedvin edilen ilk hadis kitaplarındandır. Ondan sonra bir &ccedil;ok sihah ve m&uuml;snetler telif ve tedvin edildi. Bir s&uuml;re de yazılmış olan hadisler incelenmeye tabi tutulup sahih olan hadisler, zayıf olan hadislerden arındırılmış ve o d&ouml;nemin neticesinde &ldquo;Sihah-ı Sitte&rdquo; oluşmuştur. Şimdi her aşamayı tafsilatıyla a&ccedil;ıklıyoruz:</p>\n\n<ol>\n	<li value=\"NaN\">\n		İlk Aşama: Hz. Peygamber (s.a.a)&rsquo;in hadislerinin nakledilme, dinlenilme ve yazılmasının yasaklanışı</li>\n</ol>\n\n<h2>\n	a) Hz. Peygamber&rsquo;in Hadislerini Yazmanın Yasaklanması</h2>\n\n<p>\n	Ahmed bin Hanbel, M&uuml;slim, Daremi, Tirmizi ve Nesa&icirc;, Ebu Said-i Hudri&rsquo;den naklen Hz. Peygamber (s.a.a)&rsquo;in ş&ouml;yle buyurduğunu naklediyorlar:</p>\n\n<p>\n	&ldquo;Benden, Kur&rsquo;&acirc;n&rsquo;dan başka bir şey yazmayın; Kur&rsquo;&acirc;n&rsquo;dan başka bir şey yazan, onu mahvetsin.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu hadis, kitaplarda yazılmış ve &ccedil;eşitli beyan ve şekillerde nakledilmiştir; ama ortak manaları, naklettiğimiz şekildedir. Yine Ebu Said-i Hudri&rsquo;den, hadis yazmanın c&acirc;iz olmaması hususunda diğer hadisler de nakledilmiştir. &Ouml;rneğin:</p>\n\n<p>\n	&ldquo;(Ashaptan bazıları) hadis yazmak i&ccedil;in Peygamber (s.a.a)&rsquo;den izin istediler; fakat Peygamber (s.a.a) onlara izin vermedi.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	b) Birinci ve ikinci h&acirc;lifenin emriyle hadis yazımının yasaklanışı:</p>\n\n<p>\n	1- Zehebi Tezkiret-ul Huffaz&rsquo;da, Merasil bin Ebi Melike&rsquo;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	Ebu Bekir, Hz. Peygamber (s.a.a)&rsquo;in vefatından sonra h&acirc;lkı toplayıp ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Siz Peygamberden, hakkında ihtilafa d&uuml;şt&uuml;ğ&uuml;n&uuml;z bazı hadisler naklediyorsunuz; h&acirc;lkın sizlerden sonra o hadisler hususunda ihtilafları daha &ccedil;ok olacaktır. Binaenaleyh Resulullah&rsquo;tan bir şey nakletmeyiniz! Eğer bir kimse sizden soru sorarsa, Allah&rsquo;ın kitabı bizimle sizin aranızdadır, onun hel&acirc;lini hel&acirc;l, haramını da haram bilin, deyin&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	2- &Ccedil;eşitli rivayetlerde ikinci h&acirc;lifenin s&uuml;nen yazmak istediği, bu konu hakkında ashaptan g&ouml;r&uuml;ş alış-verişinde bulunduğu, bir ay boyunca Allah&rsquo;tan hayırlı bir yol talep ettiği ve nihayet bir şey yazmamak i&ccedil;in karar alıp ş&ouml;yle dediği nakledilmiştir:</p>\n\n<p>\n	&ldquo;Ben, sizden &ouml;nceki bir kavmi hatırladım; onlar bir &ccedil;ok kitaplar yazdılar; sonra o kitaplara &ouml;nem vererek Allah&rsquo;ın kitabını terk ettiler. Allah&rsquo;a ant olsun ki, ben Allah&rsquo;ın kitabını başka bir şeyle kesinlikle karıştırmayacağım.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Daha sonra şehirlere ş&ouml;yle bir genelge g&ouml;nderdi:</p>\n\n<p>\n	&ldquo;Kimin yanında Peygamber&rsquo;den (s.a.a) bir hadis varsa onu yok etsin.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	3- Aişe ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Babam Peygamber&rsquo;den (s.a.a) beş y&uuml;z hadis yazmıştı; bir gece sabaha kadar uyumadı; sabah olunca bana ş&ouml;yle dedi: &ldquo;Kızım, yanında olan hadisleri getir.&rdquo; Ben de onları getirdim; derken onları yaktı ve ş&ouml;yle dedi: &ldquo;&Ouml;l&uuml;p de onların senin yanında kalmasından korktum...&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	4- Zeyd bin Sabit kendi sahifesini (kitabını) suyla yıkadı, daha sonra onu yakarak ş&ouml;yle dedi: &ldquo;Eğer başka sahifelerin de uzak yerlerde olduğunu &ouml;ğrenmiş olursam, t&uuml;m &ccedil;abamla oraya gidip onları da yok ederim.&rdquo;</p>\n\n<p>\n	Abdullah bin Mes&rsquo;ud da sahifeleri yok etmek i&ccedil;in &ccedil;aba sarf edip ş&ouml;yle diyordu:</p>\n\n<p>\n	&ldquo;Bu kalpler, adeta bir kaptır; &ouml;yleyse onu Kur&rsquo;an&rsquo;la işgal edin (doldurun), başka bir şeyle değil.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	c) Hz. Peygamber&rsquo;den hadis nakletmeği yasaklama!:</p>\n\n<p>\n	İkinci h&acirc;life, Abdullah bin Huzeyfe, Ebu Derda, Ebuzer, İbn-i Mes&rsquo;ud ve Ukbet bin Amir gibi bir &ccedil;ok hadis ravisini &ccedil;ağırtıp, onları, hadis nakletmekten alıkoymak i&ccedil;in hapse attı. İkinci h&acirc;life &ouml;ld&uuml;r&uuml;ld&uuml;kten sonra, Osman&rsquo;ın vasıtasıyla serbest bırakıldılar.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Kurza bin Ka&rsquo;b ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Irak&rsquo;a yolculuk etmeği d&uuml;ş&uuml;n&uuml;yordum; &Ouml;mer beni, Sırar&rsquo;a (Medine&rsquo;nin yakınlarında bir yerin ismi) kadar yolcu etti. Daha sonra; &ldquo;Sizinle birlikte buraya kadar ni&ccedil;in geldiğimi biliyor musun?&rdquo;diye sordu. Cevaben; &ldquo;Bizi yolcu etmek ve bize ikramda bulunmak kastıyla herh&acirc;lde&rdquo; dedim. &Ouml;mer bu s&ouml;z&uuml;me karşılık ş&ouml;yle dedi: &ldquo;Başka bir kastım da var; siz &ouml;yle bir şehre gidiyorsunuz ki, o şehrin b&uuml;t&uuml;n h&acirc;lkı Kur&rsquo;an okumakla meşguld&uuml;r; onları hadisle meşgul etmeyiniz; Kur&rsquo;an&rsquo;ı g&uuml;zelleştirin, Resulullah&rsquo;tan hadis rivayet etmeği ise azaltın.&rdquo;</p>\n\n<p>\n	Kurza Irak&rsquo;a vardığında, h&acirc;lk ondan hadis s&ouml;ylemesini rica etti; o da cevaben; &ldquo;&Ouml;mer beni hadis nakletmekten nehy etmiştir&rdquo; dedi.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	&Ouml;mer bir g&uuml;n, İbn-i Mes&rsquo;ud, Ebu Derda ve Ebuzer&rsquo;in hadis nakletmelerine itiraz etti; daha sonra onları hapse attı; onlar ikinci h&acirc;lifenin &ouml;l&uuml;m&uuml;ne dek hapiste kaldılar.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	Ashap &ouml;yle bir korku ve vahşet atmosferi i&ccedil;inde idi ki, eğer bir kimsenin ağzından, farkında olmadan &ldquo;k&acirc;le Resulullah&rdquo; (Resulullah buyurdu) s&ouml;z&uuml; &ccedil;ıkmış olsaydı, korkuya kapılıp ne yapacağını bilmezdi. &Ouml;rneğin:</p>\n\n<p>\n	Amr bin Meymun ş&ouml;yle diyor: &ldquo;Bir yıl, İbn-i Mes&rsquo;ud&rsquo;la gidiş gelişimiz vardı; onun kesinlikle Resulullah (s.a.a)&rsquo;den bir hadis naklettiğini g&ouml;rmedim. Bir g&uuml;n konuşuyorken ağzından &ldquo;k&acirc;le Resulullah&rdquo; lafzı &ccedil;ıktı; bundan dolayı &ccedil;ok sıkılıp gama b&uuml;r&uuml;nd&uuml;; &ouml;yle ki alnından ter akmaya başladı.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Buhari, Said bin Zeyd&rsquo;den ş&ouml;yle dediğini naklediyor: &ldquo;Benim Talha bin Ubeydullah, Sa&rsquo;d bin Ebi Vakkas, Mikdad bin Esved ve Abdurrahman bin Avf ile sohbetim oluyordu; onların hi&ccedil;birinden Resulullah (s.a.a)&rsquo;den bir hadis naklettiklerini g&ouml;rmedim; sadece Talha, Uhud savaşından s&ouml;z ediyordu.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Zeyd bin Erkam&rsquo;a; &ldquo;Bize hadis s&ouml;yle&rdquo; dediklerinde; &ldquo;Kebirna ve nesiyna&rdquo; (İhtiyarladık; unuttuk) diyordu. Aşere-i M&uuml;beşşere&rsquo;den biri olan Said bin Zeyd bin Amr bin Nufeyl gibi bazı sahabeler &ccedil;ok az hadis nakletmişlerdir. Ebu Ubeyde-i Cerrah&rsquo;ın, Sahih-i M&uuml;slim ve Sahih-i Buhari&rsquo;de hi&ccedil;bir hadisi yoktur.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Elbette Feth-ul B&acirc;ri, Buhari&rsquo;nin şerhinde, Said bin Zeyd&rsquo;in kıssasının dipnotunda ş&ouml;yle yazıyor: &ldquo;Onlar, hadisin azaltılıp &ccedil;oğaltılmasından korktuklarından dolayı konuşmuyorlardı.&rdquo; Feth-ul B&acirc;ri onların amelini, ihtiyatlı bir hareket olarak g&ouml;stermeğe &ccedil;alışıyor.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, s&uuml;rekli Peygamber (s.a.a)&rsquo;le birlikte olan ashabın bu tutumu, ister kıyamet g&uuml;n&uuml;nden korkarak, isterse hakim olan baskıdan korkarak hadis nakletmekten &ccedil;ekinmeleri, Hz. Peygamber (s.a.a)&rsquo;in s&uuml;nnetinin yok olmasına sebep oldu. Birinci neslin vefat etmesi ve &ccedil;eşitli tebligatlar neticesinde artık sabit ve g&uuml;venilecek bir hadis b&acirc;ki kalmadı. Şimdi Sihah-i Sitte&rsquo;nin, s&ouml;z&uuml;m&uuml;z&uuml; teyit eden hadislerine dikkatinizi &ccedil;ekiyorum:</p>\n\n<p>\n	1- Namazın teşehh&uuml;d&uuml;n&uuml;n sigaları (okunuş şekli):</p>\n\n<p>\n	Teşehh&uuml;t, namazın farzlarından biri olmasına ve her g&uuml;n ka&ccedil; defa tekrarlanmasına rağmen, bir &ccedil;eşit sigası (okunuş şekli) yoktur. Zira Sahih-i M&uuml;slim ve Sahih-i Buhari&rsquo;de İbn-i Mes&rsquo;ud&rsquo;un teşehh&uuml;d&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Ettehiyyatu lillahi ve&rsquo;s-selevatu ve&rsquo;t teyyibatu, es selamu aleyke eyy&uuml;he&rsquo;n nebiyyu ve rahmetullahi ve berekatuh, es selamu aleyna ve ala ibadillah&rsquo;is salihin, eşhedu en la ilahe illellahu ve eşhedu enne Muhammeden abduhu ve resuluh.&rdquo;</p>\n\n<p>\n	İbn-i Abbas&rsquo;ın teşehh&uuml;d&uuml; ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Et tehiyyat&rsquo;ul m&uuml;barekatu ve&rsquo;s salavat&rsquo;ut tayyibatu lillahi, es selamu aleyke eyyuhe&rsquo;n nebiyyu ve berekatuh, es selamu aleyna ve ala ibadillah&rsquo;is salihin, eşhedu en la ilahe illallahu ve eşhedu enne Muhammed&rsquo;en resulullah.&rdquo;</p>\n\n<p>\n	&Ouml;mer bin Hattab&rsquo;ın minberin &uuml;zerinde de okuduğu teşehh&uuml;t ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Et tehiyyat&rsquo;uz zakiyatu lillah&rsquo;it tayyibati salavatullahi...&rdquo;</p>\n\n<p>\n	Serahs&icirc;&rsquo;nin rivayetinde de ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Et tehiyyat&rsquo;un namiyat&rsquo;uz zakiyat&rsquo;ul m&uuml;barekat&rsquo;ut tayyibatu lillahi ...&rdquo;</p>\n\n<p>\n	Ebu Said-i Hudri&rsquo;nin teşehh&uuml;d&uuml; ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Et tehiyyatu, es salavat&rsquo;ut tayyibatu, es selamu aleyke...&rdquo;</p>\n\n<p>\n	Ebu Said-i Hudri daha sonra ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Biz Kur&rsquo;an ve teşehh&uuml;d&uuml;n haricinde bir şey yazmıyorduk.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	2- Nikah akdinin sigası (okunuş tarzı):</p>\n\n<p>\n	&ldquo;Bir kadın Resulullah (s.a.a)&rsquo;in yanına gelerek, kendisini O Hazrete bağışlamak istedi. Bu arada bir şahıs ileri &ccedil;ıkarak Hazrete; &ldquo;Onun nikahını bana kıy&rdquo; dedi. O adamın kadına mihriye verecek bir g&uuml;c&uuml; yoklu; fakat Kur&rsquo;an&rsquo;ın bazı ayetlerini ezberlemişti; bunları o kadına &ouml;ğretebilirdi. Bundan dolayı Resulullah (s.a.a) o kadını, (bildiği ayetleri ona &ouml;ğretmesi şartıyla) o adama nikahladı.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a)&rsquo;in onları nasıl bir siga ve c&uuml;mle ile evlendirmesine gelince, bir rivayette Hazretin ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo;Enkehtukeha bima meake min&rsquo;el Kur&rsquo;an&rdquo;</p>\n\n<p>\n	İkinci bir rivayette ise Hazretin ş&ouml;yle buyurduğu nakledilmiştir:</p>\n\n<p>\n	&ldquo; Kad zevvectukeha bima meake min&rsquo;el Kur&rsquo;an.&rdquo;</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; bir rivayette ise ş&ouml;yle buyurduğu ge&ccedil;miştir:</p>\n\n<p>\n	&ldquo;Zevvectukeha ala ma meake.&rdquo;</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; bir rivayette ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Kad mette&rsquo;tukeha bima meake.&rdquo;</p>\n\n<p>\n	Beşinci rivayette ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Kad mette&rsquo;tukeha bima meake min&rsquo;el-Kur&rsquo;an.&rdquo;</p>\n\n<p>\n	Altıncı rivayette ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Enkehtukeha ala en tegreaha ve tuellimeha.&rdquo;</p>\n\n<p>\n	Yedinci bir rivayette ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Emkehnakeha...&rdquo;</p>\n\n<p>\n	Sekizinci bir rivayette ise ş&ouml;yle:</p>\n\n<p>\n	&ldquo;Huzha bima meake.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Bu ihtilaflardan bir &ccedil;ok hel&acirc;l ve haramlar doğmaktadır. Bunlar sadece lafzi ihtilaf değil, kendilerine has bir takım fıkh&icirc; etkileri de vardır.</p>\n\n<p>\n	Hz. Peygamber (s.a.a)&rsquo;in hadisleri uzun yıllar boyunca yazılmadığına g&ouml;re, hadislerdeki uyduruk ve tahrif ihtimalini g&ouml;rmezlikten gelsek de, yine de hi&ccedil;bir lafız ve mazmunun Hz. Peygamber (s.a.a)&rsquo;in kendisinden sadır olduğuna yakin edilmez.</p>\n\n<p>\n	b) Hadis uydurma ve teksir etme:</p>\n\n<p>\n	İlk h&acirc;lifeler, hadis yasaklama ve Kur&rsquo;an okumaya teşvik etmekle bir &ccedil;ok hadislerin unutulmasına sebep oldular. Osman&rsquo;ın zamanından itibaren bazı kimseler, &ccedil;eşitli ama&ccedil;lardan dolayı hadis uydurmaya teşebb&uuml;s ettiler. Her fırka diğer bir fırkaya galip olmak i&ccedil;in, kendisini bir hadisle Resulullah&rsquo;a intisap ediyordu.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Dediğimiz gibi &ccedil;eşitli sebeplerden dolayı bir &ccedil;ok hadisler uydurulmuş oldu. O sebeplerden bazıları şunlardır:</p>\n\n<p>\n	1- Dini yanlış tanıtmak i&ccedil;in bir &ccedil;ok hadislerin zındıklar tarafından uydurulması.</p>\n\n<p>\n	2- Bazı İsl&acirc;m&icirc; grupların, birbirlerine galip ve hakim olmak i&ccedil;in bir &ccedil;ok hadisleri vazetmeleri. &Ouml;rneğin: Hanefiler, Şafiilerin aleyhinde ş&ouml;yle bir hadis uydurdular:</p>\n\n<p>\n	&ldquo;&Uuml;mmetimin arasından Muhammed bin İdris isminde bir adam &ccedil;ıkacaktır; o, &uuml;mmetime İblis&rsquo;ten daha zararlıdır; &Uuml;mmetim arasından kendisine Ebu Hanife denilen bir adam gelecektir; o, &uuml;mmetimin kandilidir.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Bu hadisin senedinde, Me&rsquo;mun bin Ahmed-i Selmi ve Ahmed bin Abdullah-i Hunbari isimlerinde hadis uyduran iki şahıs vardır. Bu hadisi, Hatib-i Bağdadi Ebu Hureyre&rsquo;den merfu olarak (senedini zikretmeksizin) nakletmiştir.</p>\n\n<p>\n	Buna karşılık Şafiiler de başka bir hadis uydurdular; o hadis şudur:</p>\n\n<p>\n	&ldquo;Kureyş&rsquo;e ikram edin; ş&uuml;phesiz Kureyş&rsquo;in alimi yerin tabakalarını ilimle doldurmaktadır.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	3- Hadis uydurmanın diğer sebeplerinden biri de, hadisi iyice ezberlememektir. Ş&ouml;yle ki, hadis nakledenin hadis uydurma diye bir kastı yoktur. Ama hafızası az olduğundan dolayı, s&ouml;z&uuml; yanlış duymuş ve b&ouml;ylece onu yanlış olarak da halka aktarmıştır; onu nakletmek de bir &ccedil;eşit hadis uydurmak sayılmaktadır.</p>\n\n<p>\n	4- Hakim ve sultanlara yakın olmak i&ccedil;in hadis uydurmak.</p>\n\n<p>\n	5- Yaşlılık ve hafızayı kaybetme neticesinde hadis uydurmak.</p>\n\n<p>\n	6- M&uuml;nazarada karşı tarafa galip olmak i&ccedil;in hadis uydurmak.</p>\n\n<p>\n	7- Halkın rızasını kazanmak i&ccedil;in hadis uydurmak. &Ouml;rneğin; hikaye anlatırken onu g&uuml;zelleştirmek i&ccedil;in bazı şeyler artırmak.</p>\n\n<p>\n	8- Mekruhlardan korkutmak ve m&uuml;stehaplara teşvik etmek i&ccedil;in hadis uydurmak.</p>\n\n<p>\n	&Ccedil;eşitli sebeplerden dolayı hadsiz hesapsız bir şekilde hadis uydurmaya koyuldular. Hatta kıyas ve istinbatlarından elde ettikleri neticeyi bile Hz. Peygamber&rsquo;e nispet verdiler.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a> &Ouml;rneğin ş&ouml;yle dediler:</p>\n\n<p>\n	&ldquo;Eğer Peygamber&rsquo;in eşi olan Ebu S&uuml;fyan&rsquo;ın kızı, &ldquo;&Uuml;mm-&uuml;l M&uuml;minin&rsquo;&rdquo; (m&uuml;minlerin annesi) ise, Muaviye de &ldquo;H&acirc;l-ul M&uuml;minin&rdquo; (m&uuml;minlerin dayısı)&rsquo;dır.</p>\n\n<p>\n	Ka&ccedil; yıl b&ouml;yle ge&ccedil;ti; nihayet &uuml;mmetin fikir sahipleri, sahih olan hadisleri toplamaya ve onları binlerce batıl hadislerin arasından ayırt etmeğe karar verdiler. B&ouml;ylece &uuml;&ccedil;&uuml;nc&uuml; aşama, y&acirc;ni sahih hadisleri toplamak ve onları tedvin etmek aşamasına gelinmiş oldu.</p>\n\n<h2>\n	c) Hadis Tedvin Etme D&ouml;nemi Malik&rsquo;in Muvatta&rsquo;sı</h2>\n\n<p>\n	Ehl-i S&uuml;nnetten Hz. Peygamber (s.a.a)&rsquo;in hadisini toplayan ilk şahıs, Medine&rsquo;nin fakihi olan Malik bin Enes&rsquo;tir. Hicri 91-93 yılları arası doğmuş ve 179&rsquo;da ise vefat etmiştir. Ehl-i S&uuml;nnet alimleri, onun kitabını kabullenmişlerdir. Şafii onun kitabı hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Malik&rsquo;in Muvatta&rsquo;sı Allah&rsquo;ın kitabından sonra en sahih kitaptır.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Dehlevi &ldquo;H&uuml;ccetullah&rsquo;il Baliğa&rdquo; kitabında ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Birinci tabakada yer alan hadis kitapları, şu &uuml;&ccedil; kitaptan ibarettir: Muvatta, Sahih-i Buhari ve Sahih-i M&uuml;slim.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Suyuti &ldquo;Tenvir-ul Havalik&rdquo; kitabında, Kadı Ebu Bekr bin Arabi&rsquo;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Malik&rsquo;in Muvatta kitabı birinci asıl, Buhari&rsquo;nin sahihi ise ikinci asıldır.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> Malik, y&uuml;z bin hadis rivayet etti; fakat Muvatta kitabında on bin tanesine yer verdi. Daha sonra bu hadisleri s&uuml;rekli olarak Kur&rsquo;an&rsquo;a ve Hz. Peygamber&rsquo;in ameli s&uuml;nnetine sunuyordu; nihayet beş y&uuml;z hadis b&acirc;ki kaldı.&rdquo; <a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	Ferhun &ldquo;El Mezheb-u f&icirc; Marifet-i A&rsquo;yan&rsquo;il Mezheb&rdquo; adlı kitabın &ouml;ns&ouml;z&uuml;nde, Atik bin Z&uuml;beyd&icirc;&rsquo;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	&ldquo;Malik, Muvatta kitabında on bin hadis topladı; her yıl o kitaba bakarak bazı hadisleri &ccedil;ıkarıp atıyordu. Eğer birazcık da yaşayacak olsaydı, hepsini silip atacaktı.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Zerkan&icirc;&rsquo;nin Muvatta&rsquo;ya yazdığı şerhde, İbn-i Hebbab, Ulkiya Heras ve Ebheri&rsquo;den de &uuml;stte ge&ccedil;en ibarelere benzer s&ouml;zler nakledilmiştir.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Malik&rsquo;in Muvatta&rsquo;sıyla ilgili bazı n&uuml;kteler:</p>\n\n<p>\n	Evvela; Malik hicretten takriben 90 yıl sonra d&uuml;nyaya geldi. Eğer hadis yazımına 30 yaşından itibaren başlamış ve Hz. Peygamber-i Ekrem&rsquo;in zamanında yaşayanlardan veya en azından hicret zamanından O&rsquo;nunla birlikte olanlardan hadis nakletmek istemiş olursa, o zaman d&ouml;rt vasıtaya ihtiya&ccedil; duyması gerekir. Birinci aşamada değindiğimiz gibi, ilk raviler, y&acirc;ni ashap, hadis yazmadılar; Hz. Peygamber&rsquo;den sonra da bir şey yazılmadı. &Ccedil;&uuml;nk&uuml; o zamanlar hadis nakletmek ve hadis toplamak yasaktı.</p>\n\n<p>\n	Birinci aşamadaki s&ouml;zleri dikkate aldığımızda, Muvatta&rsquo;nın bir hadisinin bile Hz. Peygamber&rsquo;den sadır olduğunu s&ouml;ylemek m&uuml;mk&uuml;n değildir. Hak, Atik bin Z&uuml;beyr&rsquo;ledir; ki ş&ouml;yle demişti: &ldquo;Eğer Malik daha &ccedil;ok yaşamış olsaydı, Muvatta&rsquo;nın b&uuml;t&uuml;n hadislerini silip atacaktı.&rdquo;</p>\n\n<p>\n	Saniyen; &ldquo;Malik, sahih hadisi zayıf hadisten ayırt edebilmek i&ccedil;in toplamış olduğu hadisleri Kur&rsquo;an ve Hz. Peygamber&rsquo;in ameli s&uuml;nnetiyle mukayese etmiştir.&rdquo; deniliyor. Bunun anlamı, Malik&rsquo;in Kur&rsquo;an ve s&uuml;nnetten kavradığı anlayışı kendisine &ouml;l&ccedil;&uuml; edindiğidir. Buradaki asil soru şudur ki, onun kitap ve s&uuml;nnetten elde ettiği anlayışın doğru olduğunun delili nedir? Malik&rsquo;in yanılmadığına dair elimizde bir garanti yoktur. Dolayısıyla da Malik ve onun gibi kişilerin tashih ve taz&rsquo;ifleri, buradaki sorunu &ccedil;&ouml;zme h&uuml;km&uuml;nde değildir.</p>\n\n<p>\n	Diğer bir soru da Hz. Peygamber&rsquo;in ameli s&uuml;nnetinin Malik&rsquo;in eline nasıl ulaştığıdır. Acaba h&uuml;k&uuml;metlerin, keza toplumun iktisadi ve siyasi durumu, halkın yaşam tarzları ve onların s&uuml;nneti algılama tarzı &uuml;zerinde herhangi bir etkisi olmamış mıydı? Acaba halkın arpa ekmeği yediği zamanla, bazı insanların altını keserle kırdığı zaman arasında s&uuml;nnete bakış a&ccedil;ısından bir farklılık oluşmamış mıydı? Acaba Malik hangi s&uuml;nneti, Hz. Peygamber&rsquo;in ameli s&uuml;nneti olarak kabul etmişti? Diğer bir n&uuml;kte de şu ki, hadis konusunda ilk tedvin olunmuş olan Muvatta kitabının n&uuml;sh&acirc;ları, muhteva (i&ccedil;erik), takdim, tehir ve bablar a&ccedil;ısından birbirleriyle farklıdır. Dolayısıyla da, d&ouml;rt vasıta ve bunca n&uuml;sha ihtilaflarıyla elimize ulaşan Muvatta ve benzeri hadis kitapları bizim onlara g&uuml;venirliğimizi azaltmaktadır.</p>\n\n<h2>\n	Sahih-i Buhari</h2>\n\n<p>\n	Hadis toplamaya koyulan ikinci şahıs, Buhari lakabıyla meşhur olan Ebu Abdullah Muhammed bin İsmail-i Faris&icirc; idi. Buhari, hicri 194 yılında doğmuş, 256&rsquo;da ise vefat etmiştir. O, &ldquo;Sahih-i Buhari&rdquo; adlı hadis kitabını yazmak i&ccedil;in 16 yıl zahmet &ccedil;ekmiştir. Onun kitabı hakkında ş&ouml;yle diyorlar:</p>\n\n<p>\n	&ldquo;Buhari, kendi Sahih&rsquo;ini 600 bin hadisin i&ccedil;erisinden istihra&ccedil; etmiştir.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	İsmaili, Buhari&rsquo;den ş&ouml;yle dediğini nakletmiştir:</p>\n\n<p>\n	&ldquo;Bu kitapta sadece sahih hadisleri yazdım; yazmadığım sahih hadisler yazdığımdan daha &ccedil;oktur.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	Yine ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Ben y&uuml;z bin sahih hadis ve iki y&uuml;z bin de sahih olmayan hadis ezberledim.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<h2>\n	Buhari&rsquo;ye Tenkitler Birinci tenkit:</h2>\n\n<p>\n	Hatib-i Bağdadi kendi tarihinde Buhari&rsquo;nin ş&ouml;yle dediğini naklediyor:</p>\n\n<p>\n	Nice hadisleri Basra&rsquo;da duydum; onları Şam&rsquo;da yazdım; nice hadisleri Şam&rsquo;da duydum; onları Mısır&rsquo;da yazdım.&rdquo; Kendisine: &ldquo;Ea Eba Abdullah (lakabı), k&acirc;mil bir şekilde mi yazdınız?&rdquo; dediklerinde ise susarak cevap vermedi.<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Buhara&rsquo;nın Emiri Uhaydir bin Ebi Cafer de aynı s&ouml;z&uuml; ondan nakletmiştir.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a> İbn-i Hacer-i Askalani de ş&ouml;yle naklediyor: &ldquo;Buhari sahihinde &ldquo;Nevadir&rdquo; diye adlandırdığı hadisleri, bir senet, iki lafızla tahri&ccedil; etmiştir.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	Velhasıl birinci tenkit şudur ki, Buhari duymuş olduğu hadisleri bir yerde topluyormuş. Onun bu ameli normal olarak bazı kelimelerin değişmesine veya atılmasına sebep oluyormuş. Bazen de bir hadisin senedi diğer hadisin senediyle karışmıştır. Buhari&rsquo;nin kendisi de hem amelen, hem de lafzen bu ger&ccedil;eği itiraf etmiştir.</p>\n\n<p>\n	<strong>İkinci tenkit:</strong></p>\n\n<p>\n	&Ccedil;eşitli karine ve tenkitlerle, Sahih-i Buhari&rsquo;nin m&uuml;ellifinin kendi hayatında, s&ouml;z konusu kitabın temize &ccedil;ekilip tanzim edilmediği anlaşılmaktadır. O karine ve delillerden biri, Ebu İshak el- Mustemeli, Ebu Muhammed es Serahsi, Ebu Heysem Keşmiyheni ve Ebu Zeyd Mervzi&rsquo;nin rivayetlerindeki takdim ve tehirler (kelimelerin ileri geri yazılmış olmalarıdır;) ve Abdurrahman bin Avf ve Said bin Ziyad&rsquo;ın biyografilerinin zikredilmemesidir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; tenkit:</strong></p>\n\n<p>\n	Buhari sahihinde, zayıf, yalancı, me&ccedil;hul ve ithamlı olan insanlardan pek &ccedil;ok hadisler nakletmiştir. Feth&rsquo;ul Bari&rsquo;nin takriben 65 sayfası, bu şahısların isim ve sakıncalı olmalarıyla ilgilidir.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bunların hepsi S&uuml;nni kardeşlerin s&ouml;z konusu ettikleri tenkitlerdir. Eğer bu tenkitlere, birinci aşamada Malik&rsquo;in Muvatta&rsquo;sı hakkında değindiğimiz tenkit ve s&ouml;zler de eklenmiş olursa, artık hi&ccedil;bir lafız ve mazmuna g&uuml;ven kalmaz. Şayet bu tenkitten dolayıdır ki, Reşit Rıza el-Menar&rsquo;da ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Bu hadisler hakkında iyice d&uuml;ş&uuml;nd&uuml;ğ&uuml;n&uuml;zde anlayacaksınız ki, o (Sahih-i Buhari) iman ve İsl&acirc;m&rsquo;ın esas ve erkanından değildir ki, her M&uuml;sl&uuml;man Buhari&rsquo;nin naklettiği her hadise iman etmiş olsun; nerede kaldı ki uyduruk hadislere iman etmesi gereksin. Hi&ccedil; kimse, İsl&acirc;m&rsquo;ın sıhhati ve onun tafsili maarifi i&ccedil;in, Sahih-i Buhari&rsquo;yi tanımayı ve onda olan her şeye ikrar etmeyi şart koşmamıştır.&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	O hadislerin sıhhatine itikat etmek, İsl&acirc;m&rsquo;ın bir c&uuml;z&rsquo;&uuml; olmamasıyla birlikte, onların hepsinin doğruluğuna itikat etmek, insanın İsl&acirc;miyetine bile darbe vurabilir. Aslında ger&ccedil;ek olmayan senetleri Resulullah&rsquo;a nispet vermek haramdır. Elbette o kitapta varolan her şeyin batıl olduğuna dair h&uuml;k&uuml;m vermek de doğru değildir. Ama h&uuml;ccet olacak herhangi bir delil onda yoktur diyebiliriz.</p>\n\n<h2>\n	Sahih-i M&uuml;slim</h2>\n\n<p>\n	Hadis toplayanlardan &uuml;&ccedil;&uuml;nc&uuml; şahıs, &ldquo;Sahih-i M&uuml;slim&rdquo; diye tanınan kitabın sahibi Ebu&rsquo;l Hasan M&uuml;slim bin Haccac el Kuşeyri en Nişaburi&rsquo;dir. M&uuml;slim, hicri 204&rsquo;te doğmuş, 268&rsquo;de ise vefat etmiştir. Vasıtanın &ccedil;okluğu, lafızların değişikliği vb. y&ouml;nlerden &ouml;nceki kitaplara olan tenkitler bu kitaba da y&ouml;neliktir.<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	M&uuml;slim yazıların &uuml;zerinden hadis topluyor ve hadisin lafzına da sadık kalıyormuş. Ama onunla Hz. Peygamber-i Ekrem (s.a.a) arasında takriben on vasıta vardır. Bu y&ouml;nden Sahih-i M&uuml;slim-i daha fazla incelemekten vazge&ccedil;iyoruz. Ama sadece nakillerdeki m&uuml;samahaya, &uuml;statlar hakkındaki dikkatsizliklere ve &ccedil;eşitli asırlar boyunca kitabın korunmasına dikkatinizi &ccedil;ekmek i&ccedil;in Sahih-i M&uuml;slim&rsquo;in şarihi olan Nevevi&rsquo;nin senedini nakledip onu incelemek istiyoruz. 631 yılında doğan, 767 yılında ise vefat eden<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a> Nevevi ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Şeyh-ul Emin Ebu İshak İbrahim bin Ebi Hafs, İmam Muslim bin Haccac&rsquo;ın Sahihinin hepsini bana nakletti. Demek ki Sahih-i M&uuml;slim&rsquo;i kendisine nakleden Nevevi&rsquo;nin &uuml;stadı, İbrahim bin Ebi Hafs imiş. (&Ouml;: 664)</p>\n\n<p>\n	İbrahim bin Ebi Hafs da, M&uuml;slim&rsquo;in kitabını &uuml;stadı Mensur bin Abdulmun&rsquo;im&rsquo;den (D: 522; &Ouml;: 608) nakletmiştir; Mensur da mezkur kitabı Muhammed bin Fazl-i Efravi&rsquo;den (D: 541; &Ouml;: 530) &ouml;ğrenmiştir; Muhammed de mezkur kitabı Abdulğafir-i Farisi&rsquo;den (D: 353; &Ouml;: 448) &ouml;ğrenmiştir.<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	Nevevi&rsquo;nin M&uuml;slim&rsquo;in kitabına olan senedini devam etmeden &ouml;nce dikkatinizi şu n&uuml;kteye &ccedil;ekiyoruz ki, Nevevi&rsquo;nin kendi itirafına g&ouml;re Mensur bin Abdulmun&rsquo;im-i Feravi hicri 522&rsquo;de doğmuştur.</p>\n\n<p>\n	Mensur da ş&ouml;yle diyor: Ebu Cedy Ebu Abdullah Muhammed bin Fazl-el Feravi (&Ouml;: 530), bu kitabı bize nakletmiştir; y&acirc;ni Mensur, sahih olan ve Allah ile kul arasında h&uuml;ccet sayılan bu &ouml;nemli kitabı 8 yaşından &ouml;nce &ouml;ğrenmiş olması gerekir.</p>\n\n<p>\n	Yine hicri 441&rsquo;de doğan Ebu Abdullah Muhammed bin Fazl El Feravi, adı ge&ccedil;en kitabı, hicri 448 yılında vefat eden bir kimseden &ouml;ğrenmiştir; y&acirc;ni Sahih-i M&uuml;slim&rsquo;i 7 yaşından &ouml;nce &ouml;ğrenmiş olması gerekir ki, bize nakletmiş olabilsin! Ama eğer; senetlerin zikredilmesi sadece teşrifatıdır denilmiş olursa, o zaman da bu yorumu ispat etmek zor olacaktır. Ş&ouml;yle de denilebilir:</p>\n\n<p>\n	&ldquo;Sahih-i M&uuml;slim&rsquo;in istinadı M&uuml;slim&rsquo;le m&uuml;tevatirdir; işte bu y&uuml;zden Nevevi bu kitap i&ccedil;in doğru bir senet g&ouml;stermeğe &ccedil;aba sarf etmemiştir!&rdquo;</p>\n\n<p>\n	Oysa o zamanlarda baskı yoktu, kitaplar istinsah ediliyordu, hadislerde ca&rsquo;l ve tahrif imkanı daha g&uuml;&ccedil;l&uuml; idi. &Ouml;yleyse sadece o hadis ve kitaplar kabul edilebilir ki, &ouml;ğrenci &uuml;stadından k&acirc;mil bir şekilde duymuş olsun, kendi yazısını ezberlemiş olsun ve b&ouml;ylece kitabındaki b&uuml;t&uuml;n s&ouml;zleri onun m&uuml;ellifine nispet vermiş olabilsin.</p>\n\n<p>\n	Her h&acirc;l&uuml;karda bu &ccedil;eşit tenkitler, Ehl-i S&uuml;nnetin diğer sahih, m&uuml;sned ve hadis kitapları hakkında da s&ouml;z konusudur. Dolayısıyla sihah ve s&uuml;nenler arasındaki fasıla, ilk kitabın, y&acirc;ni Muvatta&rsquo;nın yazıldığı zamana kadar araştırmalı ki, ilk yazılmış olan hadislerin de sihah ve m&uuml;snetler sahiplerinin ellerine sahih olarak ulaşmış olmaları, m&uuml;stenit olmaları ve hangisinin senedinin sahih olduğu, hangisinin senedi zayıf olduğu anlaşılmış olsun. &Ouml;zellikle de sahabelerin bazen tabiinden, b&uuml;y&uuml;klerin k&uuml;&ccedil;&uuml;klerden, bazen de sahabelerin Ka&rsquo;b bin Ahbar gibi insanlardan hadis nakletmeleri, bazen de hadislerin, Hz. Peygamber-i Ekrem&rsquo;in &ouml;mr&uuml;n&uuml;n sonlarında iman eden Ebu Hureyre&rsquo;den ve Hz. Peygamber&rsquo;in zamanında erginlik &ccedil;ağına ermemiş İbn-i Abbas gibi insanlardan nakledilmiş olmaları insanın ş&uuml;phesine yol a&ccedil;maktadır.<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Şu a&ccedil;ıktır ki, hafızalarda korunan bir şey, bir &ccedil;ok y&ouml;nlerden de değerini kaybetmektedir. &Ccedil;&uuml;nk&uuml; hafızadan aktarılan bir şey, ister istemez unutularak azaltılıp &ccedil;oğaltılıyor, edebi n&uuml;kte ve &ouml;zelliğini kaybediyor, bazen de diğer hadislerle karıştırılmış oluyor... Ama ağızdan &ccedil;ıkar &ccedil;ıkmaz yazılan s&ouml;zlerde bu ihtimaller s&ouml;z konusu değildir. (M&uuml;t.)</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Kenz&rsquo;ul- Ummal, c. 1, hadis: 1005; c.10, hadis: 29168</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Tirmizi, c. 2, s. 11. Hindistan bas.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Tezkiret&rsquo;ul- Huffaz, c.1, s. 3; Beyrut bas.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- İbn-i Abdulbir ve Beyhaki, Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye&rsquo;den nakletmekteler. s. 47; Tezkiret&rsquo;il Huffaz&rsquo;dan naklen.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Tabakat-i İbn-i Sa&rsquo;d, c. 1, s. 3; Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye&rsquo;den naklen, s. 206.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Tezkiret&rsquo;ul Huffaz, c. 1, s.5.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, hadis yazımının nehy edilmesi b&ouml;l&uuml;m&uuml;, s. 49. Mezkur s&ouml;z ikinci h&acirc;lifeden de nakledilmiştir; Tezkiret&rsquo;ul Huffaz&rsquo;dan naklen, c.1, s.7.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tezkiret&rsquo;ul Huffaz, c.1, s.7. Buna benzer s&ouml;zler de M&uuml;stedrek-i Hakim&rsquo;de nakledilmiştir.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Sire-i Pişvayan, bu s&ouml;z&uuml; M&uuml;stedrek-i Hakim&rsquo;den (c.1, s. 102, Beyrut, Dar&rsquo;ul Marife bas.) nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, s. 55- 56.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Aynı Kaynak s. 56. Sahih-i Buhari&rsquo;den naklen, c.6, s. 28.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Aynı Kaynak s. 56.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, s. 82- 83; Takyiyd&rsquo;ul İlm&rsquo;den naklen, s. 95, m&uuml;ellif: Hatib- i Bağdad&icirc;.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Aynı Kaynak s. 91.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye,s. 118.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Aynı Kaynak s. 121-130.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, s. 296-297; şerh-i Zerkani&rsquo;den naklen, c. 1, s. 11 ve 25.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Mukaddime-i Feth&rsquo;ul Bari, s. 4; Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Aynı Kaynak</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- Aynı Kaynak c. 2,s. 11. Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Hude&rsquo;s Sari, c. 2, s. 201. Aynı kitaptan naklen.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Feth&rsquo;ul Bari,c. 1, s. 186. Aynı kaynaktan naklen.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Mukaddime- i Feth&rsquo;ul Bari, c. 2, s. 112- 176.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- El- Menar, c. 104-105.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, s. 308.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- Mukaddime-i Sahih-i M&uuml;slim, s. -Z- harfi.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Hadisin senet silsilesinin hepsi, doğum ve &ouml;l&uuml;m yılları, Sahih-i M&uuml;slim&rsquo;in birinci cildinde, s. 7 ve 9&rsquo;da zikredilmiştir.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Ezva&rsquo;un ala&rsquo;s S&uuml;nnet&rsquo;il Muhammediyye, s. 71- 72.</p>\n	</div>\n</div>','Ehl-i Sünnetin Hadis Kaynakları Üzerine Bir Araştırma','','publish','closed','open','','ehl-i-sunnetin-hadis-kaynaklari-uzerine-bir-arastirma','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3275',0,'post','',0),(3276,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p>\n	&nbsp;&ldquo;Kim sana gelen ilimden sonra bu hususta seninle tartışacak olursa, de ki: &#39;Gelin oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, nefislerimizi ve nefislerinizi &ccedil;ağıralım, sonra l&acirc;netleşelim de, Allah&#39;ın l&acirc;netinin yalancılara kılalım.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><strong><strong>[1]</strong></strong></a></p>\n\n<h2>\n	Hz. Ali&rsquo;nin şahsiyetini tanımanın zorluğu</h2>\n\n<p>\n	Hz. Ali (a.s) hakkında konuşmak, onun sonsuz şahsiyeti hususunda s&ouml;z s&ouml;ylemek olduk&ccedil;a zor ve hatta imk&acirc;nsız bir şeydir. &Ccedil;&uuml;nk&uuml; Hz. Ali&rsquo;nin şahsiyeti hususunda konuşmanın gerekli &ouml;n koşulu şahsiyetini tanımaktır. Bu &ouml;n koşul olmadığı takdirde onun şahsiyeti hakkında konuşmak da m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	K&acirc;inatın efendisi, yaratılışın &ouml;z&uuml; ve &ouml;zeti, b&uuml;t&uuml;n fazilet ve kemallerin sahibi Hz. Peygamber (s.a.a), Hz. Ali&rsquo;ye hitaben ş&ouml;yle buyurmuştur: <em>&ldquo;Ey Ali, seni Allah&rsquo;tan ve benden başka hi&ccedil; kimse hakkıyla tanıyamamıştır.&rdquo;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Peygamber&rsquo;in bu s&ouml;z&uuml; bir haber niteliğindedir ve var olan bir ger&ccedil;eği bildirmektedir. Yani Ali (a.s) hakkında y&uuml;zeysel bilgiler ve tanımlar var olmuştur ve de olacaktır ama, Ali&rsquo;nin varlığının hakikati hakkındaki bilgi Peygamber (s.a.a) dışındaki hi&ccedil; kimse i&ccedil;in m&uuml;mk&uuml;n olmamıştır.</p>\n\n<p>\n	Hz. Ali (a.s) hakkında ger&ccedil;ek bilginin m&uuml;mk&uuml;n olmayışının sebebi, fazilet ve kemalleri kavramanın bizzat o kemallere sahip olmaya bağlı oluşudur. &Ouml;rneğin; ilim, insan i&ccedil;in bir kemaldir ve insan ilim sahibi olmadık&ccedil;a ilmin hakikatini anlayamaz. Diğer insan&icirc; kemaller de aynı şekildedir. Hz. Ali&rsquo;nin şahsiyetinin &uuml;st&uuml;nl&uuml;ğ&uuml; il&acirc;h&icirc; bir &uuml;st&uuml;nl&uuml;kt&uuml;r ve bu &uuml;st&uuml;nl&uuml;klerden mahrum insan asla o faziletleri algılayamaz. Nitekim Gazal&icirc; ş&ouml;yle demiştir: &ldquo;Ger&ccedil;ek fazilet, y&uuml;ce Allah katında fazilet olan şeydir. Bundan ise Resulullah (s.a.a) dışında hi&ccedil; kimse haberdar olamaz.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ebu Hamit Gazal&icirc;&rsquo;den nakledilen bu s&ouml;z&uuml;n &uuml;zerinde d&uuml;ş&uuml;n&uuml;lmesi gereken iki &ouml;nemli n&uuml;ktesi vardır:</p>\n\n<p>\n	1- Gazal&icirc;, sadece y&uuml;ce Allah katında fazilet olan şeyi fazilet kabul ediyor. Faziletin hakikatinden yoksun ama sadece adı fazilet olan şeyler, fazilet değildir. Fazilet, sadece Allah&rsquo;ın fazilet bildiği şeylerdir.</p>\n\n<p>\n	2- Allah katında fazilet olan şeyler, Peygamber (s.a.a) dışında hi&ccedil; kimse tarafından bilinemez. Peygamber dışında hi&ccedil; kimsenin bilememesinin sebebi, sıradan insanların o t&uuml;r faziletleri kavrama aracına sahip olmamasıdır. L&acirc;kin Peygamber (s.a.a) vahiy aracılığı ile bu faziletlerden haberdardır.</p>\n\n<p>\n	Faziletleri tanımak ve bilmek beşer i&ccedil;in m&uuml;mk&uuml;n olmadığından dolayı, o faziletlere sahip olan kimseleri de hakkınca tanımak ve bilmek m&uuml;mk&uuml;n değildir. Yani onların ger&ccedil;ek şahsiyetlerini tanıyabilmek imk&acirc;nsızdır ve beşer&icirc; g&uuml;c&uuml;n &uuml;st&uuml;nde bir olaydır. Nitekim İmam Humeyn&icirc;, &quot;Birinci Nehc&rsquo;&uuml;l-Bel&acirc;ğa Konferansı&quot;na g&ouml;nderdiği mesajda ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;Biz Ebu Talip oğlu Ali&#39;nin şahsiyeti, onun tanınmayan ger&ccedil;ekliği hakkında konuşuyoruz veya kendi kısır bilgimizi dile getiriyoruz. Ebu Talip oğlu Ali d&uuml;nyev&icirc; ve m&uuml;lk&icirc; bir insan mıdır ki, d&uuml;nyadakiler onun hakkında konuşabilsin?! Hakeza sadece melekut&icirc;bir varlık mıdır ki, melekut ehli onu değerlendirebilsin?! Arifler sadece kendi irfan&icirc; d&uuml;zeyleri, filozoflar da sadece kendi ilm&icirc; seviyeleri dışında ne ile onu tanıyarak bize tanıtabilirler?! Bilginlerin, erdemlilerin, ariflerin ve filozofların b&uuml;t&uuml;n değerli bilgileri ve faziletlerine rağmen, hakkın tam cilvesi olan Ali&rsquo;den kavradıkları bilgi, sadece kendi perde arkasında kalan varlıklarına yerleştirebildikleri ve sınırlı benliklerinin aynasına yansıttıkları şeydir. Hz. Ali (a.s) ise bunlardan apayrı bir şeydir. O h&acirc;lde, en iyisi bu vadiden ge&ccedil;ip gidelim.&rdquo;</p>\n\n<p>\n	İmam Humeyn&icirc;&rsquo;nin, filozoflar ve ariflerin bilgisinin &ccedil;ok sınırlı ve Hz. Ali&#39;nin erişilemez şahsiyetini tanımada kusurlu olduğunu beyan eden bu s&ouml;zleri de, Hz. Ali&rsquo;nin ger&ccedil;ek şahsiyetini tanımanın sıradan insanların g&uuml;c&uuml;n&uuml;n &uuml;st&uuml;nde olduğunu g&ouml;stermektedir. Peygamber&rsquo;in; <em>&ldquo;Ey Ali, seni Allah&rsquo;tan ve benden başka hi&ccedil; kimse hakkıyla tanıyamamıştır.&rdquo;</em> hadisi de bu manayı ifade etmektedir. Yani Ali&rsquo;yi tanımak beşer&icirc; g&uuml;c&uuml;n &ouml;tesinde bir olaydır; yoksa insanların Ali&rsquo;yi tanımak istemeyişi s&ouml;z konusu değildir. Belki de Ali&rsquo;nin bu sonsuz şahsiyetini tanımak m&uuml;mk&uuml;n olmadığı i&ccedil;in bazıları kendi sığ d&uuml;ş&uuml;ncelerini ortaya koyarak Ali&rsquo;yi Resulullah&rsquo;ın diğer ashabıyla mukayese etmiş ve bazıları da onlarla eşit tutmuşlardır. Hatta bazıları Peygamber&rsquo;in bazı ashabını Ali (a.s)&rsquo;dan &uuml;st&uuml;n kabul etmişlerdir.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Halbuki Ali (a.s), nur ve feyiz almaya kabiliyeti olan temiz insanların aldatılmasını &ouml;nlemek i&ccedil;in kendisinin Peygamber&rsquo;in diğer ashabıyla eşit tutulmasına itiraz etmiştir. Nitekim ş&ouml;yle buyurmuştur: <em>&ldquo;İkinci halife &ouml;l&uuml;m d&ouml;şeğinde hil&acirc;feti bir grupta karar kıldı ve beni de ş&ucirc;ra ashabıyla aynı derecede d&uuml;ş&uuml;nd&uuml;. Allah&#39;ım, bu ş&ucirc;ra hakkında senden yardım dilerim. Ne kadar ilgin&ccedil;! Nasıl olur da benim birincisine olan &uuml;st&uuml;nl&uuml;ğ&uuml;m hakkında şek ederler ve b&ouml;ylece beni ş&ucirc;ra ashabıyla denk kabul ederler!&rdquo; </em></p>\n\n<p>\n	Hz. Ali (a.s), bu s&ouml;z&uuml;nde sadece ş&ucirc;ra ashabıyla denk tutulmasına itiraz etmekle kalmamış, kendi &uuml;st&uuml;nl&uuml;ğ&uuml; hususunda da şek edilmesini şaşkınlıkla karşılamıştır. Ardından engin varlığını nitelendirirken ş&ouml;yle buyurmuştur: <em>&ldquo;İlim ve fazilet benden akar, d&uuml;ş&uuml;nce kuşları doruğuma ulaşamaz.&rdquo;</em> Ali&rsquo;nin y&uuml;ce makamı hakkında en g&uuml;zel s&ouml;z, s&ouml;zlerin en se&ccedil;kini ve yetkini olan y&uuml;ce Allah&rsquo;ın s&ouml;z&uuml;d&uuml;r. Ger&ccedil;i Ali canlı Kur&rsquo;an&rsquo;dır ve bu y&uuml;zden Ali&rsquo;yi tanımak Kur&rsquo;an&rsquo;ı anlamak ve Kur&rsquo;an&#39;ı anlamak da Ali&rsquo;yi tanımaktır. Ali hakkında bir&ccedil;ok ayet nazil olmuştur. Bu makalede <em>m&uuml;bahale ayeti</em> olarak bilinen &Acirc;l-i İmran suresinin 61. ayetinin Ali&rsquo;nin y&uuml;ce makamıyla ilgili b&ouml;l&uuml;m&uuml;n&uuml; ele almaya &ccedil;alışacağız.</p>\n\n<h2>\n	M&uuml;bahale ayeti</h2>\n\n<p>\n	M&uuml;bahale ayeti, İsl&acirc;m alimlerinin naklettiği &uuml;zere, Ehl-i Beyt hakkında nazil olmuştur. Nitekim bir rivayette ş&ouml;yle yer almıştır: &ldquo; &#39;De ki: Gelin oğullarımızı ve oğullarınızı, kadınlarımızı ve kadınlarınızı, nefislerimizi ve nefislerinizi &ccedil;ağıralım&hellip;&#39; nazil olunca, Resulullah; Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i &ccedil;ağırıp ş&ouml;yle buyurdu: <em>&ldquo;Allah&#39;ım, bunlar benim ehlimdir.&rdquo;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Tirmiz&#39;i, Beyhak&icirc;, Suyut&icirc;, İbn-i Hacer Askalan&icirc;, İbn-i M&uuml;nzir, H&acirc;kim, İbn-i Bıtrıyk ve diğer bir&ccedil;ok b&uuml;y&uuml;k Ehl-i S&uuml;nnet hadis&ccedil;ileri de m&uuml;bahale ayetinin Ehl-i Beyt hakkında nazil olduğunu belirtmişlerdir.</p>\n\n<p>\n	Hakeza, Şi&icirc; ve S&uuml;nn&icirc; hadis&ccedil;ilerin naklettiği ve Hz. Ali&rsquo;nin, &Ouml;mer&rsquo;in se&ccedil;tiği altı kişilik ş&ucirc;radaki konuşması olan M&uuml;naşede Hadisi&#39;nde de Ali (a.s) uzun bir a&ccedil;ıklamadan sonra kendisini Resulullah&rsquo;ın nefsi olarak nitelemiştir. İbn-i Hacer Askalan&icirc;, <em>es-Savaik&rsquo;ul-Muhrika</em> adlı kitabında M&uuml;naşede Hadisi&#39;ni b&uuml;y&uuml;k Ehl-i S&uuml;nnet hadis&ccedil;isi Darekutn&icirc;&rsquo;den şu şekilde rivayet etmiştir:</p>\n\n<p>\n	Ali (a.s) ş&ucirc;ra g&uuml;n&uuml; ş&ucirc;ra &uuml;yelerine delil getirerek ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Allah i&ccedil;in s&ouml;yleyin, aranızda yakınlık a&ccedil;ısından Resulullah&rsquo;a benden daha yakın olanınız var mıdır? Aranızdan benden başka Resulullah&rsquo;ın kendi nefsi saydığı, &ccedil;ocuklarını kendi &ccedil;ocuğu, kadınlarını da kendinden bildiği başka bir kimse var mıdır?&rdquo;</p>\n\n<p>\n	Orada olanlar hep bir ağızdan; &ldquo;Hayır, vallahi.&rdquo; dediler.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Şeyh M&uuml;fid&rsquo;in <em>el-Fusul&rsquo;&uuml;l-Muhtare</em> adlı kitabında rivayet ettiğine g&ouml;re Me&rsquo;mun, bir g&uuml;n İmam Rıza&#39;ya (a.s) ş&ouml;yle dedi: &ldquo;Kur&rsquo;an&rsquo;ın da işaret ettiği Emir&rsquo;&uuml;l-M&uuml;minin Ali&rsquo;nin en b&uuml;y&uuml;k faziletlerinden birini bana s&ouml;yle.&quot;</p>\n\n<p>\n	İmam Rıza (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Hz. Ali&rsquo;nin en b&uuml;y&uuml;k fazileti, m&uuml;bahale ayetinde zikredilen fazilettir. Bu ayette Peygamber (s.a.a), Ali&#39;yi Hıristiyanlarla m&uuml;bahale etmeye (l&acirc;netleşmeye) &ccedil;ağırmış ve y&uuml;ce Allah&rsquo;ın h&uuml;km&uuml;yle Ali, Resulullah&rsquo;ın nefsi olarak adlandırılmıştır. Allah&rsquo;ın yaratıklarından hi&ccedil; kimse Resulullah&rsquo;tan daha &uuml;st&uuml;n olmadığına g&ouml;re Allah&rsquo;ın h&uuml;km&uuml; gereği Resulullah&rsquo;ın nefsi olarak adlandırılan Hz. Ali (a.s) da herkesten daha faziletli ve daha &uuml;st&uuml;nd&uuml;r.&rdquo;</p>\n\n<p>\n	Me&#39;mun tartışmak i&ccedil;in ş&ouml;yle dedi: &ldquo;Resulullah kendisini davet etmiştir, nefsi sayılan başka birini değil. Dolayısıyla ayetteki &ldquo;nefislerimiz&rdquo;den maksat, bizzat Peygamber kendisidir, başkası değil.&rdquo;</p>\n\n<p>\n	İmam Rıza (a.s), Me&#39;mun&rsquo;a cevap olarak ş&ouml;yle buyurdu: &ldquo;Ey Me&#39;mun, bu s&ouml;ylediğin şey doğru değildir. &Ccedil;&uuml;nk&uuml; davet etmek, başkasını &ccedil;ağırma s&ouml;z konusu olunca ge&ccedil;erlidir. Nitekim emreden insan da başkasına emrettiği takdirde emredicidir. Dolayısıyla davet&ccedil;i insan, kendisini davet etmiş olamaz. Nitekim insan kendisine de emredemez. O h&acirc;lde, m&uuml;bahalede Resulullah (s.a.a), Emir&rsquo;&uuml;l-M&uuml;minin Ali&rsquo;den başkasını davet etmediği i&ccedil;in Ali (a.s) Resululah&rsquo;ın nefsi olarak nitelendirilmiştir.&rdquo;</p>\n\n<p>\n	Me&#39;mun İmam Rıza&#39;nın cevabını dinledikten sonra ş&ouml;yle dedi: &ldquo;Bu cevabınıza karşı bir şey s&ouml;ylemek m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a>&nbsp;</p>\n\n<p>\n	Şi&icirc; ve S&uuml;nn&icirc; m&uuml;fessirler, m&uuml;bahale ayetinde ge&ccedil;en &ldquo;nefisleriniz&rdquo; kelimesini kesin bir şekilde Hz. Ali&rsquo;ye intibak ettiğini a&ccedil;ıklamışlardır.</p>\n\n<p>\n	Şeyh Tabers&icirc;, <em>Mecma&rsquo;ul-Beyan</em>&rsquo;da, Şeyh Ebu&#39;l-Futuh Raz&icirc;, <em>Ravzat&rsquo;ul-Cinan</em>&rsquo;da ve All&acirc;me Hill&icirc; <em>Elfeyn</em> adlı eserinde m&uuml;fessirlerin m&uuml;bahale ayetinde ge&ccedil;en &ldquo;nefislerimiz&rdquo; kelimesinden maksadın, Ali (a.s) olduğu hususunda icma ettiğini s&ouml;ylemişlerdir. M&uuml;fessirlerin bu konuda g&ouml;sterdikleri delil de &ldquo;nefislerimiz&rdquo; kelimesinde sadece iki ihtimalin oluşudur:</p>\n\n<p>\n	1- Ya &ldquo;nefislerimiz&rdquo; kelimesinden maksat, bizzat Resulullah&rsquo;tır.</p>\n\n<p>\n	2- Ya da maksat, Resulullah&rsquo;ın nefsi kabul edilen başka bir kimsedir.</p>\n\n<p>\n	Birinci ihtimal doğru değildir. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a) burada davet&ccedil;idir ve insan kendi kendini davet etmez. Bu normal bir şey değildir. &Ccedil;&uuml;nk&uuml; davet iki tarafın s&ouml;z konusu olduğu durumlarda ge&ccedil;erlidir. Tek taraflı davet olmaz. Birinin varlığı diğerinin de varlığını g&ouml;sterir. Davetin iki tarafı, davet eden ve davet edilen kimsedir. Dolayısıyla bir insan hem davet edici, hem de davet edilen olamaz. O h&acirc;lde ikinci ihtimal doğrudur. Yani &ldquo;nefislerimiz&rdquo;den maksat, Peygamber&rsquo;den başkasıdır. Aksi takdirde davet olayı ger&ccedil;ekleşemez. &Ouml;te yandan, bilindiği gibi m&uuml;bahale olayında Ali (a.s) dışında başka bir kimse yoktu. Hi&ccedil; kimse de Hz. Ali, eşi ve &ccedil;ocuklarından başka birilerinin m&uuml;bahale olayına katıldığını iddia etmemiştir. Bu y&uuml;zden m&uuml;fessirler, &ldquo;nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s) olduğu hususunda ittifak etmişlerdir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Dolayısıyla &ldquo;nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s) olmadığını iddia edenlerin iddiaları da doğru değildir. &Ccedil;&uuml;nk&uuml; onların bu iddiasını hi&ccedil;bir rivayet ve delil doğrulamamaktadır. Onların bu s&ouml;z&uuml; delilsizdir ve nefsan&icirc; heveslerden kaynaklanmaktadır. Dolayısıyla itina etmemek gerekir.</p>\n\n<h2>\n	M&uuml;bahale ayetinin Ali&rsquo;nin şahsiyetinin sonsuzluğuna del&acirc;leti</h2>\n\n<p>\n	Nakl&icirc; ve edeb&icirc; deliller gereğince m&uuml;bahale ayetinde ge&ccedil;en &ldquo;nefislerimiz&rdquo; kelimesinden maksadın Ali (a.s) olduğunu kabul ettikten sonra, bu ayetin Ali&rsquo;nin şahsiyetini tanıttığını da s&ouml;ylemek gerekir. &Ccedil;&uuml;nk&uuml; m&uuml;bahale ayetinde, Ali (a.s) sadece kendine &ouml;zg&uuml; bir nitelik ile nitelendirilmiştir. Hi&ccedil; kimse bu nitelikte ona ortak değildir. B&uuml;t&uuml;n yaratılış &acirc;leminde Resulullah&#39;ın nefsi olarak adlandırılan tek kişi Ali&rsquo;dir. Y&uuml;ce Allah, Resul&uuml;&#39;ne Ali&rsquo;yi nefsi olarak &ccedil;ağırmasını emretmiştir. Dolayısıyla bu ayet, Ali&rsquo;nin sonsuz şahsiyetine ve hi&ccedil; kimsenin tasavvur dahi edemeyeceği y&uuml;ce makamına del&acirc;let etmektedir.</p>\n\n<p>\n	Şeyh Tus&icirc;, m&uuml;bahale ayetinin Hz. Ali&rsquo;nin y&uuml;ce şahsiyetine del&acirc;leti hususunda ş&ouml;yle diyor: &ldquo;Allah-u Teal&acirc;, onu Peygamber&rsquo;in nefsi gibi saydığı i&ccedil;in hi&ccedil; kimse fazilet ve &uuml;st&uuml;nl&uuml;k noktasında ona ulaşamaz.&rdquo;</p>\n\n<p>\n	Şeyh Tabers&icirc; de bu hususta ş&ouml;yle diyor: &ldquo;M&uuml;bahale ayeti, Hz. Ali&rsquo;nin&nbsp; faziletinin sonsuzluğuna ve makamının y&uuml;celiğine del&acirc;let etmektedir. Bu ayet, onun hi&ccedil; kimsenin ulaşamayacağı bir makama ulaştığının delilidir. &Ccedil;&uuml;nk&uuml; Allah onu Resulullah&rsquo;ın nefsi karar kılmıştır. Bu da hi&ccedil; kimsenin erişemeyeceği y&uuml;ce bir makamı ifade etmektedir.&rdquo;</p>\n\n<p>\n	Kısaca bu ayet, insan&icirc; kemaller ve kişisel &uuml;st&uuml;nl&uuml;kler hususunda Resulullah (s.a.a) ile Hz. Ali&#39;nin arasında bir fark olmadığına del&acirc;let etmektedir. Burada ariflerin şeyhi sayılan Şeyh-i Ekber Muhyiddin Arab&icirc;&rsquo;nin şu s&ouml;z&uuml;ne dikkat etmek gerekir:</p>\n\n<p>\n	&ldquo;Allah-u Teal&acirc;&rsquo;nın iradesi &acirc;lemleri yaratmak isteyince iradesinden bir hakikat v&uuml;cuda geldi. Filozoflar bu hakikate &ldquo;heyula&rdquo; (madde) demişlerdir. Bu hakikat salt kuvve ve kabiliyet idi. &Acirc;lemde olan her şey, o hakikatte kendi kuvve ve kabiliyeti esasınca v&uuml;cut bulmuştur. Tıpkı i&ccedil;inde bir ışık bulunan ev gibi ki, evin her k&ouml;şesi o ışığa yakınlığı &ouml;l&ccedil;&uuml;s&uuml;nde aydınlanır. O hakikatte v&uuml;cut bulan ve Allah&#39;a en yakın olan hakikat, &ldquo;Akıl&rdquo; olarak adlandırılan Muhammed&rsquo;in (s.a.a) hakikatidir. O h&acirc;lde Muhammed, b&uuml;t&uuml;n &acirc;lemin efendisi ve v&uuml;cut &acirc;leminde ilk zuhur eden hakikattir. Onun v&uuml;cudu o il&acirc;h&icirc; nur ve k&uuml;ll&icirc; hakikatten kaynaklanmıştır. Bu k&uuml;ll&icirc; hakikatle Muhammed&rsquo;in zatı v&uuml;cuda gelmiş ve &acirc;lemin dış ger&ccedil;eği ondan tecelli etmiştir. Peygamber&rsquo;e en yakın olan kişi ise Ali b. Eb&icirc; Talip&#39;tir. dolayısıyla Ali (a.s), &acirc;lem ve cihanın imamıdır ve b&uuml;t&uuml;n peygamberlerin sırrıdır.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Muhyiddin Arab&icirc;&rsquo;nin bu s&ouml;z&uuml; tefsir ve a&ccedil;ıklamaya muhta&ccedil;tır. İ&ccedil;inde d&uuml;ş&uuml;n&uuml;lmesi gereken bir&ccedil;ok husus vardır. Burada bizim faydalandığımız husus, Ali&rsquo;nin v&uuml;cudunun Peygamber&rsquo;in v&uuml;cudundan hemen sonra yer alışıdır. Herkesin varlıksal derecesi onun makamını g&ouml;sterir. Peygamber (s.a.a) &acirc;lemde zuhur eden ilk hakikattir. Dolayısıyla b&uuml;t&uuml;n &acirc;lemin efendisidir. Ali de Peygamber&rsquo;den sonra yer almıştır. Dolayısıyla Peygamber dışında b&uuml;t&uuml;n insanların efendisidir. Belki de bu y&uuml;zden Peygamber (s.a.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo;</em> Buradaki &uuml;mmetten maksat insanlık kafilesi ve beşeriyet kervanıdır. Peygamber ve Ali de bu kervanın babalarıdır. Nitekim İmam Humeyn&icirc; de ş&ouml;yle demiştir:&nbsp;&nbsp; &quot;B&uuml;t&uuml;n n&uuml;b&uuml;vvetler ve vel&acirc;yetler Resulullah&rsquo;in mutlak vel&acirc;yeti ve zat&icirc; n&uuml;b&uuml;vvetinin g&ouml;lgesi mesabesindedir. Bu y&uuml;zden ondan başkasına davet, ondan başkası i&ccedil;in dua ve ondan başkasına ihsan s&ouml;z konusu değildir. Y&uuml;ce Allah ş&ouml;yle buyurmuştur: &#39;<strong>Rabbin, yalnız kendisine tapmanızı ve ana babaya iyilik etmeyi buyurmuştur.&#39;</strong> (İsra/23) Peygamber (s.a.a) &uuml;mmetin manev&icirc; babalarından biridir. Onunla ruhaniyette ittihat i&ccedil;inde bulunan halifesi de &uuml;mmetin babalarından bir diğeridir. Nitekim Peygamber; <em>&ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo;</em> diye buyurmuştur. B&ouml;ylece y&uuml;ce Allah&rsquo;ın ana babaya iyilik etmeyi emrederken &uuml;mmetin manev&icirc; babaları olan Peygamber (s.a.a) ve Ali&#39;ye (a.s) iyilik etmeyi emretmiştir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bir rivayette İmam Hasan Asker&icirc; (a.s) ş&ouml;yle buyurmuştur: &ldquo;Peygamber (s.a.a) ş&ouml;yle buyurdu: <em>&ldquo;En &uuml;st&uuml;n&nbsp; ve teşekk&uuml;r etmenize en l&acirc;yık anne babanız, Muhammed (s.a.a) ve Ali&rsquo;dir. Ali bin Eb&icirc; Talip de, Peygamber&rsquo;in ş&ouml;yle buyurduğunu işittiğini s&ouml;ylemiştir: &ldquo;Ben ve Ali bu &uuml;mmetin babalarıyız.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><strong>[1]</strong></a> Al-i İmran, 61</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><strong>[2]</strong></a> Meclisi, Bihar&rsquo;ul-Enva, /84</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><strong>[3]</strong></a> Gazali, İhya 137</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><strong>[4]</strong></a> Gazali, İhya 137; İbn-i Eb&rsquo;il-Hadid, Şerh c.1, s.7.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><strong>[5]</strong></a> Sahih-i M&uuml;slim, c.15,s.176</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><strong>[6]</strong></a> Meclisi, Bihar&rsquo;ul-Envar c.35, s.267</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><strong>[7]</strong></a> -Fusul/38</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><strong>[8]</strong></a> -Tusi, Tibyan, c.2, s.485; Şeyh Tebersi, Mecme&rsquo;ul-Beyan, c.1, s.764; Razi, Revzat&rsquo;ul-Cinan, c.2, s.382</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><strong>[9]</strong></a> -İbn-i Arabi, Futuhat, c.2,s.226-227</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><strong>[10]</strong></a> -İmam Humeyni, Ta&rsquo;likat 48</p>\n	</div>\n</div>','Risalet Burcunda Velayet Meşalesi','','publish','closed','open','','risalet-burcunda-velayet-mesalesi','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3276',0,'post','',0),(3277,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h1 align=\"center\">\n	G&Uuml;NEŞİN DOĞUŞU</h1>\n\n<p>\n	Ş&uuml;phesiz, sosyal adalet &ouml;zlemi, ge&ccedil;mişte olduğu gibi g&uuml;n&uuml;m&uuml;z d&uuml;nyasının da en b&uuml;y&uuml;k &ouml;zlem ve arzusudur.</p>\n\n<p>\n	Bireylerin kendi i&ccedil; d&uuml;nyalarında adaleti yaşayamadıkları i&ccedil;in bunu sosyal hayata yansıtmaları da m&uuml;mk&uuml;n olmayacaktır. İlahi dinler, b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de &ccedil;abalarını insan bireylerini eğitip adil insan seviyesine ulaştırmaya harcamışlardır. Fakat aynı zamanda sosyal adaletin evrensel hakimiyetine de &ouml;nem vermişlerdir.</p>\n\n<p>\n	Ne var ki, bireylerdeki engeller ve sosyal engellemelerden dolayı sosyal adalet g&uuml;n&uuml;m&uuml;ze dek istenilen seviyeye ulaşmamıştır. İslam dininde va&#39;dedilen Mehdi&#39;nin evrensel devletinde sosyal adaletin boyutlarıyla ilgili, hadislerden ipu&ccedil;ları elde edilebilir.</p>\n\n<p>\n	Mehdilik d&uuml;ş&uuml;ncesi, bazı cahillerin zannettiği gibi bir mezhebin icadı değil, İslam dininin ve peygamberinin a&ccedil;ık ifadeleriyle sabit olan bir ger&ccedil;ektir. İmam Mehdi&#39;nin evrensel hareketinin &ouml;nemli boyutlarını Hadislerden istifade ederek ş&ouml;yle sıralayabiliriz.</p>\n\n<h2>\n	1- O GELECEKTİR</h2>\n\n<p>\n	Hz. Muhammed (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Yery&uuml;z&uuml; zul&uuml;m ve d&uuml;şmanlıkla dolduktan sonra itretimden biri kıyam eder ve yery&uuml;z&uuml;n&uuml; adaletle doldurur. Bu ger&ccedil;ekleşmeden kıyamet olmaz.&quot; (M&uuml;sned-i Ahmed c.4 s.24)</p>\n\n<p>\n	Muteber İslam&icirc; kaynaklarda 10&#39;dan fazla yerde bu tabir kullanılmıştır. Bu da g&ouml;steriyor ki Hz. Mehdi&#39;nin kıyamı kesin İslam&icirc; konulardandır.</p>\n\n<p>\n	Varlık aleminin ruhu adalettir. Adalet, yaradılış sayesinde uygun, zul&uuml;m ise bu gayeden ters d&uuml;şen bir olaydır. &Ouml;yleyse yaradılış &acirc;lemi bilahare asıl gayesine ulaşacaktır.</p>\n\n<p>\n	K&acirc;inatta adalet (denge) değişirse, yer g&ouml;k alt &uuml;st olur; insan v&uuml;cudunda bir dengesizlik olursa, hastalık oluşur. Bunun i&ccedil;in insanın toplumsal yapısı uygunsuz bir yarayla (zul&uuml;m) hayatını s&uuml;rd&uuml;remez ve bilahare toplumsal hayat kendine uygun bir yapıya (adalete) kavuşacaktır.</p>\n\n<h2>\n	2- PEYGAMBERLE AYNI İSME SAHİPTİR</h2>\n\n<p>\n	Hz. Muhammed (s.a.a) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ehlibeytimden biri kıyam edip d&uuml;nyadaki adaleti getirmediği s&uuml;rece d&uuml;nyanın &ouml;mr&uuml; sona ermez. Onun ismi benim ismimle aynıdır.&quot; (Sahih-i Tirmizi, c.9 s.74)</p>\n\n<p>\n	Bu hadiste de, İmam Mehdi&#39;nin zuhurunun kesinliği ile birlikte kıyamının evrensel olacağı vurgulanmakta, ayrıca onun Ehlibeytten ve adının da Muhammed oluşu bildirilmektedir.</p>\n\n<p>\n	İsminin Muhammed oluşu şu n&uuml;kteyi de i&ccedil;inde barındırmaktadır ki; O peygamberin yolunu devam ettiren ve İslam dininin nurunu t&uuml;m d&uuml;nyada kemale erdirendir.</p>\n\n<h2>\n	3- FİTNE (SAVAŞ) ATEŞİNİ S&Ouml;ND&Uuml;RECEKTİR</h2>\n\n<p>\n	Hafız Ebu Nuaym İsfahani kendi Erbain isimli eserinde peygamberin ş&ouml;yle buyurduğunu nakleder.</p>\n\n<p>\n	&quot;Peygamberler eğitimden kopuk yaşayan d&uuml;nyada fitneler ve savaş ateşleri yakıldığı zaman Mehdi isminde birisi kıyam edecektir. Onun insanlığa sunduğu mutluluk ve adalettir.&quot; (Erbeun Hadis fi Zikril Mehdi, 24. Hadis)</p>\n\n<p>\n	Vahyin mutluluk re&ccedil;etesini bir kenara bırakıp sosyal adaletin yok oluşunu hazırlayan kendini beğenmişlik, maddi &uuml;st&uuml;nl&uuml;k ve d&uuml;nya sevgisine dayalı bir yaşam tarzı se&ccedil;ilirse savaşlar, haksızlıklar ve kan akıtmalar ka&ccedil;ınılmaz olur. Ancak kainatın sahibi, yery&uuml;z&uuml;n&uuml; bu k&ouml;t&uuml; huylu ve şeytan sıfatlı yaratıkların tasallutuna vermeyecektir ve bilahare onun vahyini hakim kılacak Mehdi isimli insan adaletsizlikleri yok edip adaletle y&uuml;kselen bir d&uuml;nya kuracaktır.</p>\n\n<h2>\n	4- İLAHİ NURUN HAKİMİYETİ</h2>\n\n<p>\n	Şeyh S&uuml;leyman Kunduzi Hz. Ali&#39;den ş&ouml;yle nakleder:</p>\n\n<p>\n	&quot;Canım elinde olan Allah&#39;a andolsun, o zuhur ettiğinde hi&ccedil;bir belde kalmayacak ki onda La ilahe illallah Muhammedun Resulullah sesi s&ouml;ylenmesin.&quot;</p>\n\n<p>\n	O g&uuml;n t&uuml;m yery&uuml;z&uuml;ne hakim olacak din İslam dinidir.</p>\n\n<p>\n	Diğer ilahi dinlere mensup insanlar, &quot;Dinde zorlama olmaz&quot; ayeti gereği &ouml;zg&uuml;rce kendi dinlerini yaşayabilecekler, ancak hakim olan sistem İslam dini olacaktır.</p>\n\n<p>\n	Yery&uuml;z&uuml;nde fesat, g&uuml;nah ve haksızlıkların kaynağı olan maddeci t&uuml;m sistemler yok olacak ve her tarafa İslam&#39;ın adalet g&uuml;neşi doğacaktır.</p>\n\n<h2>\n	5- KAPSAMLI PROGRAMI</h2>\n\n<p>\n	&nbsp;Mevlevi Muhammed Hz. Ali&#39;den ş&ouml;yle naklediyor:</p>\n\n<p>\n	&quot;Ahir zamanda baskılar ve zul&uuml;mlerden dolayı m&uuml;minlerin kalpleri bedenlerin &ouml;l&uuml;ş&uuml; gibi &ouml;ld&uuml;ğ&uuml;, fitnelerin &ccedil;oğaldığı ve yıkıcı olayların baş g&ouml;sterdiği, s&uuml;nnetlerin terk edilip bidatlerin yaşatıldığı, marufun tanınmaz olup m&uuml;nkerin sevildiği bir zamanda evlatlarımdan Mehdi kıyam eder, s&uuml;nnetleri diriltir, bidatleri yok eder, adaletle herkesi sevindir, insanları birbirine kardeş gibi yakınlaştırır ve milletlerin arasında barışı sağlar.&quot;</p>\n\n<h2>\n	6- ZALİMLERİ ALAŞAĞI EDER</h2>\n\n<p>\n	İmam Suyuti, El-Havi lil-Fetava adlı eserinde meşhur Sahabi Huzeyfe&#39;den, peygamberin ş&ouml;yle buyurduğunu nakleder:</p>\n\n<p>\n	&quot;&Uuml;mmetim, zalim iktidarlardan bir &ccedil;ok sıkıntılar yaşanacaktır. Ancak Allah İslam&#39;a tekrar y&uuml;celik ve izzet kazandırmayı irade ettiğinde t&uuml;m zalim iktidarları alaşağı edecektir. Ey Huzeyfe! D&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;n kalsa bile, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki Ehlibeytimden birisi kıyam edip İslam&#39;ı t&uuml;m d&uuml;nyaya hakim kılacaktır. O g&uuml;n &ccedil;ok &ouml;nemli olaylar vuku bulacak, İslam her tarafa yayılacaktır. Bu ka&ccedil;ınılmaz ilahi bir vaaddir. Zul&uuml;m ve adaletsizler insanların can ve mal g&uuml;venliğini yok ettiğinde, insanlar kurtuluş i&ccedil;in s&ouml;m&uuml;rgeci ve yağmacıları alaşağı edecek ve haksızlıklara karşı savaşıp, adaleti t&uuml;m insanlara eşit şekilde sunacak ilahi bir &ouml;nderi arayacaklardır. İşte Hz. Mehdi bu &ouml;zlemi giderecek İlahi &ouml;nderdir.</p>\n\n<h2>\n	7- D&Uuml;NYA Hz. MEHDİ İKTİDARINDA</h2>\n\n<p>\n	İmam Sadık ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Kaim (Hz. Mehdi) kıyam ettiğinde adaletle h&uuml;kmedip zulm&uuml; yery&uuml;z&uuml;nden kaldıracaktır. Yollar g&uuml;venli olacak, hak sahipleri haklarına ulaşacak ve kaynaklar sağlıklı kullanılacaktır. O zaman Kaim, Davut ve Muhammed&#39;in getirdikleri h&uuml;k&uuml;mlerle h&uuml;kmedecektir. Yer altı ve yer &uuml;st&uuml;m t&uuml;m kaynaklar insanlara sunulacaktır. &Ouml;yle ki artık insanlar sadaka verecek bir fakir bulamayacaklar.&quot;</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi, savaşlar, ter&ouml;r ve t&uuml;m baskılar, maddi olanakları tek z&uuml;mre elinde tutmaktan meydana gelmektedir. Kaynakların dengesiz dağılımı, aralarında u&ccedil;urumlar olan sınıfsal manada farklı d&uuml;nyalar oluşmuştur. Adaletin hakim olduğu bir d&uuml;nyada bu farklı sınıflar ortadan kaldırılırsa, t&uuml;m d&uuml;nya savaş ve haksızlıklardan uzaklaşıp esenliğe kavuşacaktır.</p>\n\n<h2>\n	8- İLİM VE K&Uuml;LT&Uuml;R DEVRİMİ</h2>\n\n<p>\n	İmam Bakır (a.s) ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Kaimimiz kıyam ettiğinde Allah onun vesilesiyle insanların akıllarını kullanmasını sağlayacak fikir ve d&uuml;ş&uuml;nce d&uuml;zeyleri kemale erecektir.&quot;</p>\n\n<p>\n	Hi&ccedil;bir toplum ve sosyal adalet, bilimsel d&uuml;ş&uuml;nsel bazda programa sahip değilse, başarılı olması da m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Hz. Mehdi d&ouml;neminde akıl ve ilme o kadar &ouml;nem verilecektir ki, mutlu yaşamak i&ccedil;in gerekli olan t&uuml;m alanlarda ilim, olağan&uuml;st&uuml; ilerlemeler kaydedecek, hak ve adalet ile dini ve insani değerlerle per&ccedil;inleşecek, b&ouml;ylece insanlığın &ouml;zlem duyduğu mutlu hayat ger&ccedil;ekleşmiş olacaktır.</p>\n\n<h2>\n	9- GELİŞMİŞ İLETİŞİM &Ccedil;AĞI</h2>\n\n<p>\n	Yine İmam Sadık (a.s) buyuruyor:</p>\n\n<p>\n	&quot;Kaimimiz zuhur ettiğinde kimse aracı olmaksızın insanlarla iletişim kuracaktır. O yerinde konuştuğunda d&uuml;nyanın her tarafından insanlar onu g&ouml;recek ve duyacaktır.&quot;</p>\n\n<p>\n	T&uuml;m d&uuml;nyaya h&uuml;kmetmek ve sorunları gidermek i&ccedil;in bu gelişmiş iletişim ağı kullanılacak ve b&ouml;ylece nerede haksızlığa ve adaletsizliğe bir meyil olursa anında m&uuml;dahale edilip sorunlar giderilecektir.</p>\n\n<h2>\n	10- T&Uuml;M D&Uuml;NYA KONTROL&Uuml;NDE OLACAK</h2>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;T&uuml;m işler velayetin asıl sahibi olan Hz. Mehdi&#39;ye verildiğinde, Allah yery&uuml;z&uuml;n&uuml;n t&uuml;m dağlarını ve derelerini ona ram eder, t&uuml;m d&uuml;nya elinin i&ccedil;indeymiş gibi olur. İnsan elinin i&ccedil;inde ne varsa g&ouml;rm&uuml;yor mu?&quot;</p>\n\n<h2>\n	11- DOĞU VE BATI ONUN DEVLETİ OLACAK</h2>\n\n<p>\n	T&uuml;m yıkıntılar onarılacaktır. Bir hadiste ş&ouml;yle ge&ccedil;er:</p>\n\n<p>\n	&quot;Onun hakimiyeti d&uuml;nyanın doğu ve batısını kaplayacaktır. T&uuml;m kaynaklar sağlıklı bir şekilde kullanılacak ve yery&uuml;z&uuml;nde yıkık ve harabe kalmayacaktır, her taraf imar edilecektir.&quot;</p>\n\n<p>\n	İnsanlık tarihinin en &ouml;nemli sorunları olan savaşlar, ihtilaflar ve kan akıtmalar yapay sınırlar ve sınıflardan kaynaklanıyor.</p>\n\n<p>\n	S&ouml;m&uuml;rgeciler kendi &ccedil;ıkarlarını korumak i&ccedil;in d&uuml;nyayı parsellemiş, devletler haline getirerek ihtilaflar oluşturmuşlar. &Ccedil;ıkar kavgalarına girişmiş, savaşlar &ccedil;ıkarmışlar. G&uuml;&ccedil;l&uuml;ler birinci sınıf insanlar olmuş, yenilenler ve g&uuml;&ccedil;s&uuml;zler hala yaşıyorlarsa ikinci, &uuml;&ccedil;&uuml;nc&uuml; sınıf insanlar.</p>\n\n<p>\n	Hz. Mehdi zuhur ettiğinde sınır ve sınıfları yok edecek, sosyal adaletin yaygınlaşmasıyla d&uuml;nyanın hi&ccedil;bir yerinde insanların meydana getirdiği yıkıntılar kalmayacaktır. Her taraf imar edilecektir.</p>\n\n<p>\n	(İsfar-ur-Rağibin, B.2 S.141)</p>\n\n<h2>\n	12- HZ. MEHDİNİN Y&Ouml;NETİM Bİ&Ccedil;İMİ</h2>\n\n<p>\n	İmam Sadık (a.s) dostlarından birinin Hz. Mehdi hakkındaki sorusuna ş&ouml;yle cevap verdi:</p>\n\n<p>\n	&quot;O, Resulullah&#39;ın yaptıklarını yapar, yıktıklarını yıkar, nasıl ki Resulullah cahiliyet geleneklerini yıktı ve İslam dinini ikame etti.&quot;</p>\n\n<p>\n	İlahi dinler başlangı&ccedil;ta ırmaklar kadar temiz, yağmur kadar saf ve berrak olur. Ancak zaman s&uuml;recinde cahillerin algılamaları, şahısların kişisel yorumları ve d&uuml;şmanların m&uuml;dahaleleriyle asıl mecrasından &ccedil;ıkarılır ve uzaklaştırılır, beşeri kanunlar şer&#39;i kılıflarla insanlara din olarak yutturulur.</p>\n\n<p>\n	B&ouml;ylece İslam ger&ccedil;ek y&uuml;z&uuml;yle g&ouml;r&uuml;nmez olur. Hz. Mehdi İslam&#39;ı bu g&ouml;r&uuml;nt&uuml;s&uuml;nden kurtarıp asıl ve ger&ccedil;ek g&ouml;r&uuml;nt&uuml;s&uuml;ne kavuşturup ihya edecektir.</p>\n\n<p>\n	(Bihar, c.52 H.108)</p>','Hadislerde İmam Mehdi (a.f)','','publish','closed','open','','hadislerde-imam-mehdi-a-f','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3277',0,'post','',0),(3278,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p>\n	Sanat insan fıtratında var olan m&uuml;kemmel olma ve m&uuml;kemmel olanı yapma g&uuml;c&uuml;n&uuml;n dış hayata yansıyan &uuml;r&uuml;n&uuml;d&uuml;r.</p>\n\n<p>\n	Bu a&ccedil;ıdan bakılırsa sanat insan oğlu var olduğu g&uuml;nden beri var olmuş ve diğer &ouml;ğeler gibi zirveye ulaşım seyrini devam ettirmelidir.</p>\n\n<p>\n	Sanat kelime manasıyla da yapım/yapıt anlamına gelen Arap&ccedil;a k&ouml;keninden bir kelimedir.</p>\n\n<p>\n	&Ouml;zel d&uuml;ş&uuml;nceden kaynaklanıp &ouml;zenle dizilen malzemeler bir sanat eserini oluşturur şiir her insanın kullandığı kelimelerin şair tarafından &ouml;zen g&ouml;sterilerek dizilişinden meydana gelir. Resim herkesin kağıt ya da herhangi bir nesne &uuml;zerinde &ccedil;izebileceği &ccedil;izgi ve hatların &ouml;zenle geometrik dizilişinden oluşur ve sanat eseri meydana gelir. Diğer &ouml;rneklerde bununla kıyaslandığında aynı sonu&ccedil;lara varacağız.</p>\n\n<p>\n	Bu tanımdan yola &ccedil;ıkıldığında bir başka ger&ccedil;ekte a&ccedil;ıklığa kavuşacaktır o da şu ki her nesnenin yapısında var olan şey sanat eseri olmayıp iradeden kaynaklanan ve &ccedil;aba sonucu elde edilen sonu&ccedil; sanat eseri olacaktır.</p>\n\n<p>\n	G&uuml;l bah&ccedil;esinden koparılan bir g&uuml;l&uuml;n g&uuml;zelliği sanat eseri değil kağıt &uuml;zerine &ccedil;izilen o g&uuml;l&uuml;n resmi yapay olmasına rağmen bir sanattır ve yapımcısı sanat&ccedil;ı.</p>\n\n<p>\n	Ş&uuml;phesiz her sanat&ccedil;ı sanatını icra ederken de bir hedefi olmuş ve olmalıdır. T&uuml;m sanat eserlerinin ortak &ouml;zelliği olan etkileme sanatın ama&ccedil; ve hedefli olduğunu vurgulamakta, ispatlamaktadır. &Ccedil;&uuml;nk&uuml; etkileyici her şey etkilemek i&ccedil;indir.</p>\n\n<p>\n	İnsanda var olan etkilenme duygusunun sanatın gelişmesinde &ouml;nemli rol oynadığı apa&ccedil;ıktır.</p>\n\n<p>\n	Ancak bazı k&ouml;t&uuml; ama&ccedil;lı insanlar sanatı olumsuz etkileme silahı olarak kullanabilirler. Bu insanlığa ve sanata yapılabilecek en b&uuml;y&uuml;k ihanettir. Sanat insanlığa m&uuml;kemmeli sunmak i&ccedil;in etkili bir metottur. İnsanlığı &ouml;zg&uuml;rl&uuml;k ve adalete aşık edecek g&uuml;zel bir tablodur. Ahlak&icirc; kemale erdirecek harika bir ilahi&nbsp; ve cezbedir.</p>\n\n<p>\n	Demek ki, sanatı oluşturan, insan olduğu gibi, sanatın muhatabı da yine d&uuml;ş&uuml;nme-kavrama g&uuml;c&uuml;ne ve g&uuml;zellik duygusuna sahip insandır.</p>\n\n<p>\n	En muhteşem sanat eserini bir hayvanın &ouml;n&uuml;ne bırakacak olursanız, bu bir şaheser olsa bile, o hayvanda en k&uuml;&ccedil;&uuml;k bir etki yaratmaz. Şahane bir resim tablosunu taşıyan bir kartonla m&uuml;rekkebe d&uuml;şm&uuml;ş bir karıncanın &uuml;zerinde dolaşarak &ccedil;eşitli anlamsız zikzaklar &ccedil;izdiği diğer bir karton g&uuml;ve b&ouml;ceği i&ccedil;in aynı değeri taşır; ikisin de aynı iştahla yer ve bitirir.</p>\n\n<p>\n	Ancak, sanat eserinin oluşturucusu ve muhatabı kimliğini taşıyan insanın sanat eserine karşı tutumu nasıl olmalıdır?</p>\n\n<p>\n	Genelde bir sanat eserine insanlar, bir meşguliyet vesilesi, izleyeni kendisine &ccedil;ekerek şaşkınlığa iten, birka&ccedil; dakika veya saat kendisiyle uğraştırarak insandaki g&uuml;zellik duygusunu doyuran ve sanat&ccedil;ının toplum ve &ccedil;evre hakkındaki g&ouml;r&uuml;şlerini yansıtan bir olgu olarak bakmaktadırlar.</p>\n\n<p>\n	Doğuda olsun, batıda olsun, sanat eserini seyredenler, sadece i&ccedil;lerinde bir &ccedil;alkantı ve dalgalanmadan başka bir şey hissetmezler. İ&ccedil;inde &ccedil;eşitli &ccedil;er&ccedil;&ouml;p ve kırıntılar bulunan suyla dolu bir havuzu d&uuml;ş&uuml;n&uuml;n; bu havuzu bir &ccedil;ubukla &nbsp;karıştırdığınızda, elbette ki kısa bir s&uuml;re i&ccedil;in, i&ccedil;indeki &ccedil;er&ccedil;&ouml;p ve kırıntılar hareket eder ve &ccedil;alkantı meydana gelir. Ama bu kısa bir s&uuml;re sonra tekrar yatışır. Sanat eseri karşısında b&ouml;yle bir tepki yalnız insanda ger&ccedil;ekleşmesine rağmen, bu ilkel bir reaksiyondan başka bir şey değildir. Maalesef sanat eserlerine d&uuml;şk&uuml;n olanların yanı sıra sanat eserlerini meydana getiren sanatk&acirc;rların da bir&ccedil;oğu bu ilkel reaksiyonu kendilerine hedef olarak se&ccedil;miş durumdalar; bir&ccedil;oğunun gayesi, sırf insanları hayret ve şaşkınlığa iterek, onların ilgisini toplamak ve beğenilerini kazanmaktan başka bir şey değildir.</p>\n\n<p>\n	Oysa ki, sanatı tanıyarak sanat eserlerinden ebediyete y&ouml;nelik manev&icirc; hayat uğruna yararlanmak ve sanat eserlerini v&uuml;cuda getiren &uuml;st&uuml;n yeteneklerin yaratıcısını tanımaya &ccedil;alışmak sanata daha bir y&uuml;celik kazandırır ve onu ge&ccedil;ici duyguları doyurmak i&ccedil;in kullanılan &ouml;nemsiz bir ara&ccedil; olmaktan kurtarır.</p>\n\n<p>\n	Sanat, insanın &uuml;st&uuml;n yeteneklerini ortaya koyması, insandaki g&uuml;zelliği ve y&uuml;ce ger&ccedil;ekleri g&ouml;zlemlemeye olan aşkı ifade etmesi y&ouml;n&uuml;nden tamamen insan&icirc; bir olgudur. Bu y&uuml;zden de bazıları sanatın her t&uuml;r&uuml;n&uuml; benimseyerek sanat i&ccedil;in sanat fikrini desteklemişlerdir. Ama bunlara şu ger&ccedil;eği hatırlatmak gerekir ki, sanatın y&uuml;ce insan&icirc; yeteneklerin ifadesi olması, onun insanlık dışı &ccedil;irkin heves ve arzulara bir ara&ccedil; olarak kullanılmasını &ouml;nlemez. İnsanın y&uuml;celmeye olan &ouml;zleminin ve y&uuml;ce yeteneklerinin ifadesi olan sanatın bu hayvan&icirc; hevesler uğruna kullanılması her şeyden &ouml;nce sanata&nbsp; yapılan bir ihanettir.</p>\n\n<p>\n	Bug&uuml;n sanatın Batı&#39;daki &ccedil;&ouml;k&uuml;ş&uuml;, bilindiği &uuml;zere erkeklerle kadınların cinsel ilişkilerinin bir bardak su i&ccedil;mek haddinde bayağılaşmasıyla başlamıştır. Milyarlarca para, milyonlarca kişinin en değerli sermayeleri olan zamanları ve fikr&icirc; &ccedil;abalar, sanat adına insandaki cinsel duygu ve istekleri alevlendirmek yolunda harcanmaktadır. Sanat adına nice filim, fotoğraf, roman vb. &ccedil;alışmalar bu sahada hizmete sunulmuş durumdadır. Biri &ccedil;ıkıp da bunlara &ldquo;Cinsel istek ve g&uuml;&ccedil; zaten insanda yeterince g&uuml;&ccedil;l&uuml;d&uuml;r, bunu sanatla g&uuml;&ccedil;lendirmeye gerek yoktur; bunu daha da takviye etmeye &ccedil;alışmak onun normal &ccedil;ığırından &ccedil;ıkarıp insanın cinsel &ccedil;ılgınlığa s&uuml;r&uuml;klenmesine neden olur.&rdquo; diyememektedir.</p>\n\n<p>\n	&ldquo;Normal bir baş ağrısı i&ccedil;in hazırlanmış bir il&acirc;cın ancak uzmanların denetiminde &ccedil;eşitli tahlil ve kontrollerden ge&ccedil;tikten sonra &uuml;retilip satılmasına m&uuml;saade ediyor ve bu alandaki kısıtlamaların insanın &ouml;zg&uuml;rl&uuml;ğ&uuml; ile &ccedil;elişmediğini s&ouml;yl&uuml;yorsunuz da; &nbsp;neden insanın ruhsal y&ouml;n&uuml;n&uuml; ilgilendiren konularda herkesin her t&uuml;rl&uuml; m&uuml;dahalesine g&ouml;z yumuyorsunuz?!&rdquo; deme cesaretini bulan ka&ccedil; aydın ve sanatk&acirc;r vardır?</p>\n\n<p>\n	&nbsp;İnan&ccedil; ve ifade &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n &ouml;nemini biz de kabul ediyoruz. Ama bize g&ouml;re insanın akl&icirc; ve manev&icirc; hayat hakkı, sanat yanardağından akan yakıcı maddeler tarafından yakılıp k&uuml;le &ccedil;evrilmesine izin verilmeyecek derecede değerli ve kutsaldır.</p>','İnsan ve Sanat','','publish','closed','open','','insan-ve-sanat-2','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3278',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3279,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h5 style=\"text-align: right;\">\n	MUSA AYDIN</h5>\n\n<p>\n	Bu unvan bir&ccedil;ok kimseyi şaşırtabilir belki! Zira &ccedil;oğu insanımız şimdiye kadar &quot;Veda Hutbeleri&quot; değil, &quot;Veda Hutbesi&quot; ismini duymuştur. Halbuki aşağıda metinlerini vereceğimiz &uuml;zere, Allah Resul&uuml; (s.a.a) &quot;Veda Haccı&quot;nda bir yerde ve sadece bir hutbe değil, birka&ccedil; yerde ve birka&ccedil; hutbe okumuştur. Allah Resul&uuml;&#39;n&uuml;n Veda Haccı&#39;nda Arafat&#39;ta, Mina&#39;da, Mina&#39;daki &quot;H&icirc;f Mescidi&quot;nde,&nbsp; ve &quot;Gadir-i Hum&quot; denen yerde hutbe okuduğu elimize ulaşan rivayetler arasında. Ancak bu hutbelerin &ccedil;oğunun i&ccedil;eriği birbirine yakın olduğu i&ccedil;in, bazıları bunların tek hutbe olduğunu, ancak ravilerin bunları naklederken okunan yerin ve bazı b&ouml;l&uuml;mlerin naklinde hata yaptıkları i&ccedil;in bu değişikliğin ortaya &ccedil;ıktığını s&ouml;ylemektedirler.</p>\n\n<p>\n	Bizce Allah Resul&uuml;, &ccedil;eşitli yerlerde &ccedil;eşitli hutbeler de okumuş olabilir, ama &ouml;nemli olduğu i&ccedil;in bu hutbelerde benzer konuları, değişik şekillerde ve bazı il&acirc;velerle de buyurmuş olabilir. Nitekim her ayrı hutbede bazı il&acirc;velerin bulunduğunu a&ccedil;ık&ccedil;a g&ouml;rmekteyiz. Ayrıca bu hutbeleri nakleden bazı rivayetlerin sonunda yer alan, &quot;Allah Resul&uuml; bu hutbenin benzerini yine okudu ve benzer c&uuml;mleleri yine tekrarladı.&quot; il&acirc;vesi de bizim bu g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; teyit etmektedir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;Burada bilinmesi gereken husus şudur ki, nakledilen bu yerlerin hepsi kesin olmasa dahi, Veda Haccı&#39;nda iki yerde hutbe okunduğunda hi&ccedil;bir ş&uuml;phe yoktur. Bunlardan birisi hac zamanı Arafat, Mina veya H&icirc;f Mescidi&#39;nde; diğeri ise Hac amelleri sona erip Mekke&#39;den ayrıldıkları bir sırada Mekke yakınlarında yolların birbirinden ayrıldığı nokta olan &quot;Gadir-i Hum&quot; mevkiinde okunmuştur.</p>\n\n<p>\n	Biz burada, bu hutbeleri sırasıyla sizlere nakledeceğiz. Tabii bu arada &ouml;zellikle Ehlibeyt&#39;ten nakledilen kaynakları dikkate almakla birlikte, S&uuml;nn&icirc; kaynaklarda nakledilenlere değinmeyi de ihmal etmeyeceğiz. Yeri geldiğinde g&ouml;receğiniz gibi, bug&uuml;n &quot;Veda Hutbesi&quot; diye meşhur olan hutbe, hatta bir&ccedil;ok S&uuml;nn&icirc; kaynağa g&ouml;re bile eksiktir.</p>\n\n<p>\n	Bu hutbelerde en &ccedil;ok dikkati &ccedil;eken husus, Allah Resul&uuml;&#39;n&uuml;n, ister hac sırasında, ister Gadir-i Hum&#39;da, isterse Medine d&ouml;n&uuml;ş&uuml;nde okuduğu b&uuml;t&uuml;n hutbelerde, Ehlibeyt&#39;ini &uuml;mmete hatırlatıp Kur&#39;an-ı Kerim&#39;in yanı sıra Ehlibeyt&#39;ini de &uuml;mmete ağır ve paha bi&ccedil;ilmez bir emanet olarak bıraktığını ve onlara sarıldıkları m&uuml;ddet&ccedil;e asla dalalete d&uuml;şmeyeceklerini ve bu ikisinin kıyamete kadar birbirinden asla ayrılmayacaklarını vurgulamasıdır.</p>\n\n<p>\n	Ger&ccedil;i bazı S&uuml;nn&icirc; kaynaklarda bu hutbelerin bazısında &quot;Ehlibeyt&quot; yerine &quot;s&uuml;nnet&quot; kelimesi zikredildiği g&ouml;r&uuml;lmektedir, ancak evvel&acirc;; Ehlibeyt kelimesinin zikredildiği rivayetler &ccedil;oğunluktadır. Saniyen; &quot;s&uuml;nnet&quot; kelimesini nakleden rivayetler, K&uuml;t&uuml;b-i Sitte&#39;nin hi&ccedil;birisinde nakledilmemiştir; sadece İmam Malik&#39;in el-Muvatta&#39;sında senetsiz olarak zikredilmiştir. Oysa &quot;Ehlibeyt&quot;i zikreden hadisler, K&uuml;t&uuml;b-i Sitte&#39;den Sahih-i M&uuml;slim, S&uuml;nen-i Tirmiz&icirc; ve M&uuml;sned-i Ahmed b. Hanbel&#39;de, ayrıca M&uuml;stedrek&#39;&uuml;s-Sahihayn, Hasais-i Nesa&icirc;, S&uuml;nen-i Beyhak&icirc;, S&uuml;nen-i Darem&icirc;, Kenz&#39;&uuml;l-Umm&acirc;l, &Uuml;sd&#39;&uuml;l-Gabe, ed-D&uuml;rr&#39;&uuml;l-Mensur, M&uuml;şkil&#39;&uuml;l-&Acirc;s&acirc;r, Tarih-i Bağdad, Taber&acirc;n&icirc;, Tefsir-i Fahr-i Raz&icirc;, Mecma&#39;uz-Zev&acirc;id, Feyz&#39;&uuml;l-Kad&icirc;r, Tehzib&#39;&uuml;l-&Acirc;s&acirc;r, Hilyet&#39;&uuml;l-Evliy&acirc;, es-Savaik&#39;ul-Muhrika gibi onlarca meşhur kaynakta &ccedil;eşitli senetlerle nakledilmiştir ki, bunların sayısını İbn-i Hacer-i Mekk&icirc; yirmi k&uuml;sur olarak zikretmektedir. Bu da bu hadisin mutevatir olduğunu a&ccedil;ık bir şekilde ortaya koymaktadır.</p>\n\n<p>\n	Salisen; s&uuml;nnet kelimesini zikreden rivayetlerin doğruluğunu kabul etsek dahi, bunun &ouml;b&uuml;r rivayetlerle hi&ccedil;bir &ccedil;elişkisi yoktur; hatta birbirini tamamlar niteliktedir. &Acirc;deta Allah Resul&uuml;, sahih İslam&#39;ı &ouml;ğrenmek i&ccedil;in Kur&#39;an ve S&uuml;nnet&#39;i kaynak olarak g&ouml;sterdikten sonra, bunun, yani Kur&#39;an&#39;ın sahih tefsirini ve Resulullah&#39;ın sahih s&uuml;nnetini &ouml;ğrenmenin en g&uuml;venilir kanalının Ehlibeyt&#39;i olduğunu &uuml;mmete &ouml;ğ&uuml;tlemektedir. Nitekim Ehlibeyt&#39;i devreden &ccedil;ıkararak, Kur&#39;an&#39;ı ve S&uuml;nnet&#39;i &ouml;ğrenmeye &ccedil;alışanların d&uuml;şt&uuml;kleri &ccedil;elişkileri, hem tarih sayfalarında, hem de g&uuml;n&uuml;m&uuml;zde m&uuml;şahede etmekteyiz. &Uuml;mit ediyoruz ki M&uuml;sl&uuml;man kardeşlerimiz, bir an evvel bu gafletten uyanır, asırlar boyu unutturulmaya &ccedil;alışılan Ehlibeyt gibi tertemiz ve şaibesiz hazineyi yeniden keşfeder ve Resulullah&#39;ın m&uuml;ekket tavsiyelerine rağmen Kur&#39;an&#39;dan ayırdıkları bu emanete yeniden sahip &ccedil;ıkar, Resulullah&#39;ın Ehlibeyt&#39;e sadece kuru bir &quot;sevgi&quot; beslemeyi değil, onlara &quot;sarılmayı&quot; ve b&ouml;ylece yanlışlardan korunmayı istediğini bilirler artık.</p>\n\n<p>\n	Hatırlatmamız gereken bir diğer husus ise şudur ki, Allah Resul&uuml;&#39;n&uuml;n &quot;Gadir-i Hum&quot;da okuduğu hutbe Ehlibeyt&#39;ten gelen hadislerde &ccedil;ok daha geniş bir şekilde nakledilmiştir. Ancak biz, bu uzun metnin yerine, S&uuml;nn&icirc; kardeşlerimizle aynı şeyleri paylaşmak i&ccedil;in, Ehlibeyt ve Ehl-i S&uuml;nnet rivayetlerinde m&uuml;ştereken nakledilen b&ouml;l&uuml;mleri almayı tercih ettik ve kimseye itiraz yeri bırakmamak i&ccedil;in de her b&ouml;l&uuml;m&uuml;n kaynağını dipnotta ayrıntılı bir şekilde zikrettik.</p>\n\n<p>\n	Şunu da hatırlatmamız gerekir ki, bu hutbenin b&uuml;t&uuml;n b&ouml;l&uuml;mleri b&uuml;t&uuml;n S&uuml;nn&icirc; kaynaklarda nakledilmemiştir ve dikkat edeceğiniz gibi biz &ccedil;eşitli S&uuml;nn&icirc; kaynaklarda nakledilen b&ouml;l&uuml;mleri bir araya getirerek vereceğiz. Ancak hutbenin bir b&ouml;l&uuml;m&uuml; var ki (Ehlibeyt mektebine g&ouml;re bu, hutbenin en &ouml;nemli b&ouml;l&uuml;m&uuml;d&uuml;r ve hutbenin okunmasındaki asıl ama&ccedil; o mesajı vermektir) bu b&ouml;l&uuml;m &ccedil;eşitli S&uuml;nn&icirc; kaynaklarda m&uuml;tevatiren nakledilmiştir. Merhum All&acirc;me Emin&icirc; &quot;el-Gadir&quot; isimli 11 ciltlik şaheserinde bu hadisi 110 sahab&icirc;den, seksen k&uuml;sur tabi&icirc;den, 350&#39;yi aşkın S&uuml;nn&icirc; kaynağa dayandırarak nakletmektedir. İsteyen kardeşlerimiz, o eşsiz eserin birinci cildine m&uuml;racaat ederek bunları en ince ayrıntılarına kadar g&ouml;r&uuml;p inceleyebilirler. O b&ouml;l&uuml;m şu c&uuml;mlelerden ibarettir: <strong>&quot;Ey insanlar! Allah benim mevl&acirc;mdır, ben de sizin mevl&acirc;nız-efendinizim. O h&acirc;lde, ben kimin mevl&acirc;sı isem, bu Ali de onun mevl&acirc;sıdır. Allah&#39;ım! Onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol; ona yardım edene yardım et, onu yalnız bırakanı yalnız bırak...&quot; </strong></p>\n\n<p>\n	Ehlibeyt mektebine t&acirc;bi olanlar, &ccedil;eşitli karinelere ve delillere dayanarak buradaki &quot;mevl&acirc;&quot; kelimesinin, Resulullah gibi, m&uuml;minler &uuml;zerinde her t&uuml;rl&uuml; tasarruf hakkına sahip olan veli-y&ouml;netici anlamına geldiğini, dolayısıyla bu nasla Resulullah&#39;tan sonra b&ouml;yle bir yetkinin Hz. Ali&#39;ye verilip imamet ve hil&acirc;fete atandığı g&ouml;r&uuml;ş&uuml;ndedirler. Ehl-i S&uuml;nnet ise, buradaki &quot;mevl&acirc;&quot; kelimesinin dost anlamında kullanıldığı g&ouml;r&uuml;ş&uuml;ndedirler. Ancak biraz &ouml;ncede belirttiğimiz gibi, Ehlibeyt mektebi taraftarları &ccedil;eşitli karine ve delillere dayanarak bunun doğru olamayacağını yerinde a&ccedil;ıklamışlardır. Fakat burada bizim amacımız, bu konuyu geniş bir şekilde a&ccedil;ıklamak olmadığı i&ccedil;in, geniş bilgi sahibi olmak ve bu itirazları ve geniş cevaplarını &ouml;ğrenmek isteyen kardeşlerimizin, akait kitaplarına, &ouml;zellikle biraz &ouml;nce ismini verdiğimiz &quot;el-Gadir&quot; kitabının birinci cildine m&uuml;racaat etmelerini tavsiye ediyoruz.&nbsp;&nbsp;</p>\n\n<p>\n	Şimdi bu hutbelerin metnini sizlere sunmaya &ccedil;alışacağız. Hak Teal&acirc; gereğince amel etmeyi hepimize nasip buyursun.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	1- Arafat&#39;ta Okuduğu Hutbe:</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Hamd, Allah&#39;a mahsustur. O&#39;na hamd eder, O&#39;ndan yardım ve bağışlanma diler, O&#39;na t&ouml;vbe ederiz. Nefislerimizin şerrinden ve k&ouml;t&uuml; amellerimizden O&#39;na sığınırız. (Yaptığı amellerinden dolayı) Allah&#39;ın hidayet ettiği birisini kimse saptıramaz ve (hak ettiği i&ccedil;in) Allah&#39;ın saptırdığı birisini kimse hidayet edemez. Şehadet ederim ki Allah&#39;tan başka bir il&acirc;h yoktur; tektir ve şeriki yoktur. Ve şehadet ederim ki Muhammed O&#39;nun kulu ve Resul&uuml;&#39;d&uuml;r. Ey Allah&#39;ın kulları! Size Allah&#39;tan korkmayı ve O&#39;na itaat etmeyi tavsiye ediyorum. Hayırlı olanla başlamayı Allah&#39;tan diliyorum.</p>\n\n<p>\n	Ey insanlar! S&ouml;z&uuml;m&uuml; iyi dinleyin; sizlere bazı a&ccedil;ıklamalarda bulunacağım. Bilmiyorum; belki bu seneden sonra sizinle burada bir daha buluşamayacağım. İnsanlar! Bu g&uuml;n&uuml;n&uuml;z, bu ayınız, bu şehriniz Mekke nasıl kutsal ve saygın ise, Rabb&#39;inize kavuşana dek, canlarınız, mallarınız ve namuslarınız da &ouml;yle saygındır. Yarın Rabb&#39;inize kavuşacaksınız ve O sizleri yaptığınız her h&acirc;l ve hareketten sorguya &ccedil;ekecektir. Kimin yanında bir emanet varsa, onu sahibine iade etsin.</p>\n\n<p>\n	Ey insanlar! Artık faiz ve tefecilik kaldırılmıştır. Bu durumda sadece sermayenizi alabilirsiniz. Ne zulmediniz, ne de zulme uğrayınız. Allah&rsquo;ın h&uuml;km&uuml; gereği faiz ve tefecilik yasaktır. Kaldırdığım ilk faiz ise (amcam) Abbas b. Abdilmuttalib&#39;in faizidir. O devirde g&uuml;d&uuml;len b&uuml;t&uuml;n kan davaları da kaldırılmıştır. Kaldırdığım ilk kan davası da (amcam oğlu) Rab&icirc;a&rsquo;nın oğlu Amir b. Hars b. Abdilmuttalib&#39;in kan davasıdır. K&acirc;be&#39;ye hizmet etmek ve hacılara su dağıtmak dışında, cahiliye d&ouml;neminden kalma b&uuml;t&uuml;n &acirc;detler kaldırılmıştır. Kasten adam &ouml;ld&uuml;rmenin cezası kısastır. Kasta benzer bi&ccedil;imde, taş ve sopayla adam &ouml;ld&uuml;ren ise, 100 deve diyet vermelidir. Bundan fazlasını talep etmek cahiliye &acirc;deti sayılır.</p>\n\n<p>\n	Ey insanlar! Şeytan, bu topraklarınızda kendisine tapılacağından umudunu yitirmiş durumdadır. Ancak bunun dışında, &ouml;nemsemediğiniz birtakım amellerinizde kendisine uymanıza razı olmuştur.</p>\n\n<p>\n	Ey insanlar! Haram ayları ertelemek ancak k&uuml;fr&uuml; artırır. Bununla k&acirc;firler b&uuml;sb&uuml;t&uuml;n sapıklığa d&uuml;şerler. Allah&rsquo;ın haram kıldığı ayların sayısını denkleştirmek i&ccedil;in, erteledikleri o ayı bir yıl hel&acirc;l, bir yıl haram sayarlardı. Zaman, g&ouml;klerin ve yerin yaratıldığı g&uuml;nk&uuml; gibi d&ouml;nmektedir. Ger&ccedil;ekten Allah katında (Kamer&icirc;) ayların sayısı, g&ouml;kleri ve yeri yarattığı g&uuml;n Allah&#39;ın Kitabı&#39;nda 12 ay olarak belirlenmiştir. Bunların d&ouml;rd&uuml; haram aylardır: &Uuml;&ccedil;&uuml; peş peşe gelir ki zilkade, zilhicce ve muharremdir; birisi ise cemaziy&uuml;levvel ve şabanın arasında yer alan receptir.</p>\n\n<p>\n	Ey insanlar! Sizin kadınlarınız &uuml;zerinde haklarınız olduğu gibi, onların da sizin &uuml;zerinizde hakları vardır: Sizin onlar &uuml;zerindeki haklarınız, yatağınızı bir başkasına &ccedil;iğnetmemeleri, izniniz olmadan yuvanıza hoşlanmadığınız birisini almamaları ve bir ahl&acirc;ksızlıkta bulunmamalarıdır... Onların da sizin &uuml;zerinizdeki hakları, g&uuml;zel bir bi&ccedil;imde nafakalarını ve giyimlerini temin etmenizdir. Onlar sizin nazik yaratılışlı yardımcılarınızdır. Siz onları Allah&rsquo;ın emanetleri olarak aldınız ve yine Allah adına onların ırz ve namuslarını hel&acirc;l edindiniz. Kadınlar hakkında Allah&#39;tan korkun (onların haklarını g&ouml;zetin) ve onlara hayrı tavsiye edin.</p>\n\n<p>\n	Ey insanlar! M&uuml;minler kardeştirler; hi&ccedil;bir kimseye (m&uuml;min) kardeşinin malı, rızası olmadan hel&acirc;l olmaz. Sakın benden sonra eski g&uuml;nlere d&ouml;n&uuml;p de birbirinizin boynunu vurmayın.<strong> Ben sizin aranızda iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum. Bunlara sımsıkı sarıldığınız s&uuml;rece asla sapıtmazsınız: Allah&rsquo;ın Kitabı ve benim Ehlibeytim. Bunlar havuz başında benimle buluşuncaya kadar birbirlerinden asla ayrılmazlar.</strong></p>\n\n<p>\n	Ey insanlar! Rabb&#39;iniz birdir. Babanız da birdir. Hepiniz Adem&rsquo;in &ccedil;ocuklarısınız. Adem ise topraktan yaratılmıştır. Allah katında en değerli olanınız, O&rsquo;na saygıda en &uuml;st&uuml;n olanınızdır. Arab&#39;ın Arap olmayana, Allah&rsquo;a g&ouml;stereceği saygı dışında, hi&ccedil;bir &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Unutmayın burada olanlar, olmayanlara da bunları iletsin.</p>\n\n<p>\n	Ey insanlar! Allah her hak sahibine mirastaki payını vermiştir. Onun i&ccedil;in varise &uuml;&ccedil;te birden fazla vasiyet hakkı yoktur. &Ccedil;ocuk kimin d&ouml;şeğinde doğmuşsa ona aittir. Zina eden taşlanarak &ouml;ld&uuml;r&uuml;lmelidir. Kim babasından başkasının oğlu olduğunu iddia eder, efendisinden başkasına intisaba kalkarsa, Allah&rsquo;ın, meleklerin ve b&uuml;t&uuml;n l&acirc;net edenlerin l&acirc;neti onun &uuml;zerine olsun. Allah b&ouml;yle kimselerin ne farz, ne de nafile ibadetlerini kabul eder. K&ouml;lelerinizin haklarına da riayet edin; onlara yediklerinizden yedirin, giydiklerinizden giydirin. Bağışlayamayacağınız bir hata işlerlerse, elinizden &ccedil;ıkarın, ama cezalandırmayın.</p>\n\n<p>\n	Ey insanlar! Bu anlattıklarımı burada bulunanlar bulunmayanlara da ulaştırsın. &Ccedil;&uuml;nk&uuml; burada bulunamadığı i&ccedil;in s&ouml;zlerimi dinleyemeyen nice kimseler, burada bulunup da dinleyenlerden daha kavrayışlı ve anlayışlı olabilir.</p>\n\n<p>\n	Ey insanlar! Yarın beni sizden soracaklar; ne diyeceksiniz?&quot;</p>\n\n<p>\n	Orada bulunan ashap: &ldquo;Allah&rsquo;ın el&ccedil;iliğini ifa ettin, vazifeni yerine getirdin, bizlere tavsiyelerde bulundun, diye şahitlik edeceğiz.&rdquo; diye cevap verdiklerinde, Allah Resul&uuml; (s.a.a) şehadet parmağını kaldırdı ve kalabalığın &uuml;zerinde gezdirerek &uuml;&ccedil; defa ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&quot;Allah&#39;ım, şahit ol! Allah&#39;ım, şahit ol! Allah&#39;ım, şahit ol!&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	2-) Mina&#39;da Okuduğu Hutbe:</h2>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Allah&#39;a hamd u senadan sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ey insanlar! S&ouml;z&uuml;m&uuml; dinleyin ve &uuml;zerinde d&uuml;ş&uuml;n&uuml;n (onu anlamaya &ccedil;alışın). Bilmiyorum, belki bu yılımdan sonra bir daha sizinle burada buluşamam.&quot;</p>\n\n<p>\n	Sonra ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Acaba, biliyor musunuz, hangi g&uuml;n en değerli g&uuml;nd&uuml;r?&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	İnsanlar; &quot;Bug&uuml;n.&quot; diye cevap verdiler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Peki aylardan hangisi?&quot; diye sorunca yine; &quot;Bu ay.&quot; dediler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Beldelerden hangisi, en değerli ve en h&uuml;rmetli beldedir?&quot; diye sorunca da; &quot;Bu belde (Mekke).&quot; diye cevap verdiler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonra ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Hi&ccedil; ş&uuml;phesiz, sizin kanlarınız, mallarınız ve namuslarınız birbirinize aynı bu g&uuml;n&uuml;n,&nbsp; bu ayın ve bu beldenin h&uuml;rmet ve saygınlığı gibidir ve bu, Rabb&#39;imizi m&uuml;l&acirc;kat edeceğiniz g&uuml;ne kadar b&ouml;yle devam edecektir ve o g&uuml;n amellerinizden sizi hesaba &ccedil;ekecektir. Ey insanlar! &Uuml;zerime vazife olanı size tebliğ ettim mi?&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Evet.&quot; dediler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah&#39;ım,&nbsp; sen şahit ol!&quot; buyurdu.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Şunu iyi bilin ki cahiliyet d&ouml;neminin nişanelerinin, bidatlerinin ve o zamandan kalan kan ve mal davalarının hepsini ayaklarım altına almış bulunuyorum. Kimsenin kimseye takva dışında bir &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Gerekeni size ilettim mi?&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Evet.&quot; dediler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah&#39;ım, sen şahit ol!&quot; buyurdu.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonra ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Şunu bilin ki cahiliyet&nbsp; zamanından kalan her t&uuml;rl&uuml; faizi kaldırılmıştır. İlk kaldırılan&nbsp; faiz ise, (amcam) Abbas b. Abdilmuttalib&#39;in faizidir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Yine cahiliyet zamanından kalan b&uuml;t&uuml;n kanların (kısas hakkı) kaldırılmıştır; ilk kaldırılan kan ise, (amcamın oğlu) Haris bin Rab&icirc;a&#39;nın kanıdır. Acaba gerekeni tebliğ ettim mi?&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Evet.&quot; dediler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah&#39;ım, sen şahit ol!&quot; buyurdu.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Bilin ki Şeytan, sizin bu topraklarınızda tapılmaktan &uuml;midini kesmiştir.&nbsp; Ama o, iyi amellerinizi k&uuml;&ccedil;&uuml;mseyip onlarda ihmalk&acirc;rlık yapmanıza razı olmakla yetinmiştir; bilin ki ona itaat etmek, ona ibadet etmektir.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ey insanlar! Unutmayın ki M&uuml;sl&uuml;man M&uuml;sl&uuml;manın kardeşidir. Hi&ccedil;bir M&uuml;sl&uuml;mana, M&uuml;sl&uuml;man birisinin kanı hel&acirc;l olmaz. Hi&ccedil;bir M&uuml;sl&uuml;mana, M&uuml;sl&uuml;manın malı, kendi g&ouml;n&uuml;l rızasıyla verdiği hari&ccedil;, hel&acirc;l olmaz.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ben, insanlar &quot;L&acirc; il&acirc;he illallah&quot; deyinceye kadar onlarla savaşmaya emredildim. Ama bu c&uuml;mleyi s&ouml;ylediklerinde kanları ve mallarını benden korumuş olurlar; (Allah&#39;ın) belirlediği bir hak olursa o başka; (kıyamet) hesapları ise Allah&#39;a aittir. Ey insanlar! Gerekeni tebliğ ettim mi?&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Evet.&quot; dediler.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah&#39;ım, sen şahit ol!&quot; buyurdu. &nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Sonra ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Ey insanlar! S&ouml;z&uuml;m&uuml; aklınızda tutun ki benden sonra ondan yararlanasınız. Onu kavramaya &ccedil;alışın ki bu vesileyle benden sonra y&uuml;celesiniz.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Aman! Benden sonra k&acirc;firler olarak geri d&ouml;n&uuml;p d&uuml;nya i&ccedil;in kılı&ccedil;la birbirinizin boynunu vurmaya &ccedil;alışmayın!&quot;</p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;Şunu bilin ki ben, sizin aranızda iki şey (emanet) bırakıyorum ki eğer onlara sarılırsanız, asla dalalete d&uuml;şmezsiniz; Allah&#39;ın Kitabı&#39;nı ve Ehlibeyt&#39;im olan itretimi. Latif ve her şeyden haberdar olan (Allah), bana haber vermiştir ki bu ikisi, Kevser Havuzu başında bana varıncaya kadar asla birbirinden ayrılmazlar. Unutmayın ki kim bu ikisine sarılırsa, kurtulmuştur ve kim onlara muhalefet ederse, hel&acirc;k olmuştur. Acaba gerekeni tebliğ ettim mi?&quot;</p>\n\n<p>\n	Oradakiler; &quot;Evet.&quot; dediler.</p>\n\n<p>\n	&quot;Allah&#39;ım, sen şahit ol!&quot; buyurdu.</p>\n\n<p>\n	Sonra ş&ouml;yle devam etti:</p>\n\n<p>\n	&quot;Bilin ki sizden bazı kişiler havuz başında benim yanıma varit olacaklar, ancak tanınıp benden uzaklaştırılacaklar. Ben; &quot;Ya Rabbi, bunlar benim ashabımdır!&quot; diyeceğim. Cevabımda ş&ouml;yle denilecek: &quot;Ey Muhammed, onlar senden sonra yeni şeyler icat ettiler ve senin s&uuml;nnetini değiştirdiler. O zaman ben de ş&ouml;yle diyeceğim: &quot;Uzak olsunlar, uzak&nbsp; olsunlar!&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<h2>\n	3- Mina&#39;daki H&icirc;f Mescidi&#39;nde Okuduğu Hutbe:</h2>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah, benim s&ouml;zlerimi duyduğunda (onu iyice) dinleyip onu duymayanlara ulaştıranın (y&uuml;z&uuml;n&uuml;) nurlandırsın. Ey insanlar! Burada olanlar, olmayanlara da ulaştırsın; zira nice fıkıh (idrake layık s&ouml;z) taşıyan vardır ki, kendisi derinlemesine onu anlamaz. Ve nice fıkıh taşıyan kimse vardır ki, onu kendisinden daha derin d&uuml;ş&uuml;nen kimseye ulaştırır.</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&Uuml;&ccedil; şey vardır ki M&uuml;sl&uuml;man bir kimsenin kalbini onlardan hi&ccedil;bir şey saptırmamalıdır: Allah i&ccedil;in ameli halis kılmak, M&uuml;sl&uuml;manların (hak) imamlarının hayrını isteyip onlara itaat etmek ve onların topluluğundan ayrılmamak. M&uuml;sl&uuml;manların imamlarının daveti b&uuml;t&uuml;n M&uuml;sl&uuml;manları ilgilendirir. M&uuml;minler birbirleriyle kardeştirler ve kan ve ırk a&ccedil;ısından eşittirler. Başkalarına karşı tek el gibidirler. Onların en zayıflarının bağladığı ahit ve s&ouml;zleşmeye bile (herkes) sadık kalmalıdır.&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	Ardından ş&ouml;yle devam ettiler:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Ey insanlar! Hi&ccedil; ş&uuml;phesiz ben sizin aranızda iki ağır-paha bi&ccedil;ilmez emanet bırakıyorum.&quot;</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Ya Resulallah, nedir bu iki ağır emanet?&quot; diye sorduklarında ş&ouml;yle buyurdu:</p>\n\n<p style=\"margin-left:28.35pt;\">\n	&quot;Allah&#39;ın Kitabı ve benim itretim olan Ehlibeyt&#39;im. Latif ve her şeyden haberdar olan (Allah), bana haber verdi ki Kevser Havuzu başında bana varıncaya kadar bu ikisi asla birbirlerinden ayrılmazlar; (işaret parmaklarını birleştirerek) aynı benim şu iki işaret parmağım gibi. (Yani her y&ouml;nleriyle eşittirler.)&nbsp; İşaret ve orta parmaklarım gibi demiyorum ki birisi diğerinden farklı olmuş olsun!&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	4- Gadir-i Hum&#39;da Okuduğu Hutbe:</h2>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	Hicretin onuncu yılında, zilhicce ayının on sekizinde<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> Resulullah (s.a.a) Veda Haccı&#39;ndan d&ouml;nerken<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> Gadir-i Hum b&ouml;lgesinde, Cuhfe ismindeki bir menzilde,<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> Medine, Mısır ve Şam (Suriye) yollarının ayrımında<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> Resul-i Ekrem&#39;e (s.a.a) şu ayet nazil oldu:</h2>\n\n<h2>\n	<strong>&quot;Ey Peygamber, Rabbinden sana indirileni tebliğ et. Eğer (bu g&ouml;revi) yapmazsan, O&#39;nun el&ccedil;iliğini tebliğ etmemiş olursun. Allah seni insanlardan koruyacaktır.&quot; </strong>(M&acirc;ide, 67)</h2>\n\n<h2>\n	Bu ayet indikten sonra, Resul-i Ekrem (s.a.a) kervanlara durmalarını ve oracıkta bineklerinden inmelerini emretti. İleridekileri &ccedil;ağırttı, geride kalanlar da gelip yetiştiler.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></h2>\n\n<h2>\n	Sonra ashabını, dağılmamaları i&ccedil;in oradaki dikenlerin g&ouml;lgesinde g&ouml;lgelenmekten alıkoydu. Ağa&ccedil;ların dibini de diken, &ccedil;er-&ccedil;&ouml;pten temizlemelerini buyurduktan sonra<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> halkı cemaat namazına davet etti.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></h2>\n\n<h2>\n	Ashap bir diken ağacının dalları&nbsp; &uuml;zerine elbiseler atarak Resulullah (s.a.a) i&ccedil;in bir g&ouml;lgelik hazırladılar.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a> Resulullah (s.a.a) &ouml;ğle namazını o yakıcı sıcaklıkta,<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> o cemaatle birlikte kıldıktan sonra, hutbe i&ccedil;in ayağa kalktı. Allah&#39;a hamd u sena&nbsp; ve insanlara &ouml;ğ&uuml;t ve nasihatte bulunduktan sonra ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	&quot;Yakında ben (İl&acirc;h&icirc;) davete icabet edeceğim (d&uuml;nyadan g&ouml;&ccedil;&uuml;p gideceğim). Ben de, siz de Allah katında sorumluyuz. O g&uuml;n siz Allah&#39;a ne cevap vereceksiniz?&quot;</h2>\n\n<h2>\n	Oradakiler hep bir ağızdan: &quot;Senin risaletini tebliğ ettiğine, bize nasihat edip hayrımızı istediğine tanıklık edeceğiz; Allah seni hayırla m&uuml;k&acirc;fatlandırsın!&quot; diye cevap verdiler.</h2>\n\n<h2>\n	Bunun &uuml;zerine Resulullah (s.a.a); &quot;Allah&#39;tan başka il&acirc;h olmadığına ve Muhammed&#39;in onun kulu ve peygamberi olduğuna, cennet ve cehennemin hak olduğuna şehadet ediyor musunuz? diye sordu. İnsanlar; &quot;Evet.&quot; dediler, &quot;B&uuml;t&uuml;n bunlara tanıklık ederiz.&quot; Bu defa da; &quot;Benim sesimi duyuyor musunuz?&quot; diye sordu. Buna da; &quot;Evet.&quot; cevabını verdiler. Bunun &uuml;zerine Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	&quot;Ey insanlar! Ben sizden &ouml;nce, sizden ayrılacağım ve siz Kevser Havuzu&#39;nun başında bana geleceksiniz. O &ouml;yle bir havuzdur ki, genişliği Busra&#39;dan San&#39;a&#39;ya kadardır.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> O havuzun kenarında, g&ouml;kteki yıldızların sayısınca g&uuml;m&uuml;ş kadehler vardır. <strong>Ben orada, sizin aranızda emanet bıraktığım iki paha bi&ccedil;ilmez şeyi soracağım. O h&acirc;lde, benden sonra o iki şeye nasıl davranmanız gerektiğine dikkat edin!&quot;</strong></h2>\n\n<h2>\n	Bu arada halkın i&ccedil;inden biri seslenerek, &quot;Ya Resulullah! O iki paha bi&ccedil;ilmez şey nedir?&quot; diye sordu. Resul-i Ekrem (s.a.a) ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	&quot;Onlardan biri, bir tarafı Allah&#39;ın elinde ve diğer tarafı ise sizin elinizde olan Allah&#39;ın Kitabı&#39;dır. Ona yapışın, sapmayın ve değiştirmeyin; diğeri ise, itretim olan Ehlibeytim&#39;dir. Latif ve her şeyden haberdar olan (Allah), bu ikisinin Kevser Havuzu&#39;nun başında bana ulaşıncaya kadar birbirinden ayrılmayacağını bildirdi. Ben Allah&#39;tan bunu istedim. O h&acirc;lde, o ikisinden &ouml;ne de ge&ccedil;meyin, arkaya da kalmayın; yoksa hel&acirc;k olursunuz. Onlara bir şey &ouml;ğretmeye kalkışmayın; &ccedil;&uuml;nk&uuml; onlar sizden daha bilgilidirler.&quot;</h2>\n\n<h2>\n	Sonra ş&ouml;yle devam etti:<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></h2>\n\n<h2>\n	&quot;Benim m&uuml;minlere kendilerinden daha evl&acirc; ve &ouml;ncelikli olduğumu (onlar &uuml;zerinde tasarruf ve yetki sahibi olduğumu) bilmiyor musunuz?&quot;</h2>\n\n<h2>\n	Halk; &quot;Evet, ya Resulullah, biliyoruz!&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> deyince ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	&quot;Benim her m&uuml;mine kendisinden daha evl&acirc; olduğumu bilmiyor musunuz?&quot;</h2>\n\n<h2>\n	Halk yine; &quot;Evet, biliyoruz ya Resulullah!&quot; dediler.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></h2>\n\n<h2>\n	Bunun &uuml;zerine Resulullah (s.a.a) Ali&#39;nin elinden tutarak koltuğunun altındaki beyazlık g&ouml;r&uuml;n&uuml;nceye kadar kaldırıp<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a> ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	<strong>&quot;Ey insanlar! Allah benim mevl&acirc;mdır, ben de sizin mevl&acirc;nız-efendinizim.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a> O h&acirc;lde ben kimin mevl&acirc;sı isem, bu Ali de onun mevl&acirc;sıdır.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a> &quot;Allah&#39;ım! Onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong>[21]</strong></a> Ona yardım edene yardım et, onu yalnız bırakanı yalnız bırak.<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a> Ona muhabbet edene muhabbet et, ona buğz edene buğz et.&quot;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> Sonra ş&ouml;yle buyurdu:</h2>\n\n<h2>\n	&quot;Allah&#39;ım, sen şahit ol!&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></h2>\n\n<h2>\n	Ravi der ki: Daha bu ikisi (Resulullah ve Ali) birbirinden ayrılmamıştı ki şu ayet nazil oldu: <strong>&quot;Bug&uuml;n size dininizi kemale erdirdim, &uuml;zerinizdeki nimetimi tamamladım ve size din olarak İslam&#39;ı se&ccedil;ip-beğendim.&quot; </strong>(M&acirc;ide/3)</h2>\n\n<h2>\n	Bunun &uuml;zerine Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Dini m&uuml;kemmelleştiren, nimetleri tamamlayan, benim risaletimden ve Ali&#39;nin velayetinden hoşnut olan Allah en y&uuml;cedir.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></h2>\n\n<h2>\n	Yakub&icirc; kendi Tarih&#39;inde Medine&#39;de nazil olan ayetlerden bahsederken ş&ouml;yle yazar: Resulullah&#39;a (s.a.a) nazil olan en son ayet, <strong>&quot;Bug&uuml;n size dininizi kemale erdirdim&quot;</strong> ayetidir. Bu rivayet sahihtir. Bu ayet, Resulullah (s.a.a) Gadir-i Hum&#39;da Ali b. Eb&icirc; Talib&#39;in vel&acirc;yet ve hil&acirc;fetini a&ccedil;ık&ccedil;a herkese duyurduktan sonra nazil oldu.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></h2>\n\n<h2>\n	Bu t&ouml;renin ardından &Ouml;mer b. Hattab Hz. Ali&#39;yi gelerek ş&ouml;yle dedi: &quot;Ey Ebu Talib oğlu, ne mutlu sana! Erkek ve kadın her m&uuml;minin velisi-efendisi oldun.&quot;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></h2>\n\n<h2>\n	Başka bir rivayette ise ş&ouml;yle ge&ccedil;er: &Ouml;mer b. Hattab, Hz. Ali&#39;ye; &quot;Ne mutlu sana ey Ebu Talib&#39;in oğlu!&quot; dedi.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></h2>\n\n<p style=\"margin-left:28.35pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Nasih&#39;ut-Tevarih, Hicret B&ouml;l&uuml;m&uuml;, s.499; Bihar&#39;ul-Envar, c.21, s.405.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Siret-u İbn-i Hişam, s.605;&nbsp; Nasih&#39;ut-Tevarih, Hicret B&ouml;l&uuml;m&uuml;, s.499; Bihar&#39;ul-Envar, c.21, s.405; el-Hisal, c.2, s.84.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bihar&#39;ul-Envar, c.37, s.113. Hutbenin son b&ouml;l&uuml;m&uuml; (Bilin ki sizden bazı kişiler...), c&uuml;z&#39;&icirc; bir farkla Ehl-i S&uuml;nnet&#39;in şu kaynaklarında da nakledilmiştir:</p>\n\n		<p>\n			Sahih-i Buhar&icirc;, M&acirc;ide Suresinin tefsiri, &quot;...ve kuntu aleyhim şeh&icirc;d&acirc;...&quot; babı ve Kitab&#39;ul-Enbiya, &quot;...vettehazallahu...&quot; babı; Sahih-i Tirmiz&icirc;, &quot;Sıfat&#39;ul-kıyame&quot; ve &quot;...Ma c&acirc;e f&icirc; şe&#39;n&#39;il-haşr...&quot; bapları ve T&acirc;h&acirc; Suresinin tefsiri;&nbsp;Sahih-i Buhar&icirc;, Kitab&#39;ur-Rıkak, &quot;Fi&#39;l-havz&quot; babı, c.4, s.95 ve Kitab&#39;ul-Fiten, &quot;Ma c&acirc;e f&icirc; kavli&#39;llahi teal&acirc;&quot; babı; S&uuml;nen-i İbn-i Mace, Kitab&#39;ul-Menasik, &quot;Hutbet-u yevm&#39;in-nehr&quot; babı, 5830. hadis; M&uuml;sned-i Ahmed, c.1, s.453, c.3, s.28 ve c.5, s.48;&nbsp;Sahih-i M&uuml;slim, Kitab&#39;ul-Fezail, &quot;İsbat-u havz-ı nebiyyina&quot; babı, c.4, s.1800, 40. hadis.&nbsp;</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bihar&#39;ul-Envar,&nbsp; c.37, s.113.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- H&acirc;kim Haskan&icirc;, c.1, s.192-193.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Mecma&#39;uz-Zevaid, c.9, s.105 ve 163-165.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Mecma&#39;uz-Zevaid, c.9, s.163-165; İbn-i Kes&icirc;r, c.5, s.209-213.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Mu&#39;cem&#39;ul-Buldan, &quot;Cuhfe&quot; maddesi.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Tarih-i İbn-i Kes&icirc;r, c.5, s.213.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Mecma&#39;uz-Zevaid, c.9, s.105 ve İbn-i Kes&icirc;r, c.5, s.209&#39;da buna yakın s&ouml;yler.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- M&uuml;sned-i Ahmed b. Hanbel, c.6, s.281; S&uuml;nen-i İbn-i Mace, &quot;Fazl-u Ali (a.s)&quot; babı; Tarih-i İbn-i Kes&icirc;r, c.5, s.209-210.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- M&uuml;sned-i Ahmed, c.4, s.372; Tarih-i İbn-i Kes&icirc;r, c.5, s.212.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- M&uuml;sned-i Ahmed, c.4, s.281; S&uuml;nen-i İbn-i Mace, &quot;Fazl-u Ali (a.s)&quot; babı; Tarih-i İbn-i Kes&icirc;r, c.4, s.212.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Busra, Dimeşk yakınlarında bir kasabanın, San&#39;a ise Yemen&#39;de bir şehrin ismidir. Resulullah&#39;ın (s.a.a) bu benzetmesi, sadece ashabının o havuzun genişliğini d&uuml;ş&uuml;nmeleri i&ccedil;indi.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Mecma&#39;ul-Beyan, c.9, s.162-163 ve 165. Bazı s&ouml;zc&uuml;kleri H&acirc;kim Haskan&icirc;&#39;nin rivayetlerinde, c.3, s.109-110 ve Tarih-i İbn-i Kes&icirc;r, c.5, s.209&#39;da ge&ccedil;miştir.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;sned-i Ahmed, c.1, s.118 ve 119 ve c.4, s.281; S&uuml;nen-i İbn-i Mace, c.1, s.43, hadis: 116. &quot;Evet &ouml;yledir&quot; anlamında olan &quot;bel&acirc;&quot; kelimesi yerine M&uuml;sned-i Ahmed&#39;de, c.4, s.281, 368, 370, 372&#39;de &quot;neam&quot; (evet) kelimesi kaydedilmiştir. Tarih-i İbn-i Kes&icirc;r,de, c.5, s.209 ve c.5, s.210. &quot;Elestu evl&acirc; bi-kulli imriin min nefsihi&quot; de gelmiştir.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- M&uuml;sned-i Ahmed, c.4, s.281, 368, 370, 372; Tarih-i İbn-i Kes&icirc;r, c.9, s.209, 212.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- H&acirc;kim Haskan&icirc;&#39;nin naklettiği rivayette, c.1, s.190&#39;de &quot;Fe refea yedehu hetta yura beyazu ibteyhi&quot; ve s.193&#39;de &quot;Hetta bane beyazu ibteyhima&quot; tabiriyle ge&ccedil;miştir.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Şevahid&#39;ut-Tenzil, c.1, s.191; Tarih-i İbn-i Kes&icirc;r, c.5, s.209&#39;de &quot;Ene mevl&acirc; kulli m&uuml;min&quot; lafzıyla ge&ccedil;miştir.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Bu konu şimdiye kadar ismini getirdiğimiz b&uuml;t&uuml;n kaynaklarda kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- M&uuml;sned-i Ahmed, c.1, s.118, 119, c.4, s.281, 370, 372, 373, c.5, s.347, 370; M&uuml;stedrek-i H&acirc;kim, c.3, s.109; S&uuml;nen-i İbn-i Mace, &quot;Fazl-u Ali&quot; babı; H&acirc;kim Haskan&icirc;, c.1, s.190, 191; Tarih-i İbn-i Kes&icirc;r, c.5, s.209, 210-213. Bu kitapta c.5, s.209&#39;da ş&ouml;yle ge&ccedil;er: Zeyd&#39;e; &quot;Sen bunu Resulullah&#39;tan duydun mu?&quot; diye sordum. Zeyd; &quot;O &ccedil;&ouml;lde bunu g&ouml;zleriyle g&ouml;rmeyen ve kulaklarıyla duymayan kimse yoktu.&quot; dedi. İbn-i Kes&icirc;r daha sonra; &quot;Bu hadisi Ebu Abdullah Zeheb&icirc; sahih bilmiştir.&quot; der.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- M&uuml;sned-i Ahmed, c.1, s.118, 119; Mecma&#39;uz-Zevaid, c.9, s.104, 105, 107; Şevahid&#39;ut-Tenzil, c.1, s.193; Tarih-i İbn-i Kes&icirc;r, c.5, s.210, 211.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Şevahid&#39;ut-Tenzil, c.1, s.191; Tarih-i İb-i Kes&icirc;r, c.5, s.210.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Şevahid&#39;ut-Tenzil, c.1, s.190.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Haskan&icirc;, Ebu Said&#39;i Hudr&icirc;&#39;den, c.1, s.157-158, hadis: 211 ve 212 ve Ebu H&uuml;reyre&#39;den, s.158, hadis: 213. İbn-i Kes&icirc;r de kendi Tarih&#39;inde bu konuyu &ouml;zetle nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Tarih-i Yakub&icirc;, c.2, s.43.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- M&uuml;sned-i Ahmed b. Hanbel, c.4, s.281; Tarih-i İbn-i Kes&icirc;r, c.5, s.210; S&uuml;nen-i İbn-i Mace, &quot;Fazl-u Ali&quot; babı; er-Rıyaz&#39;un-Nazire, c.2, s.169; Tarih-i İbn-i Kes&icirc;r, c.5, s.210.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Şevahid&#39;ut-Tenzil, c.1, s.157-158.</p>\n	</div>\n</div>','Veda Hutbeleri','','publish','closed','open','','veda-hutbeleri','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3279',0,'post','',0),(3280,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h5 style=\"text-align: right;\">\n	MURTAZA MUTAHHAR&Icirc;</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&mdash; Ey C&uuml;veybir! Ne iyi olurdu evlenseydin ve bu yalnız hayattan kurtulsaydın! Belki isteklerin evleneceğin kadın vasıtasıyla yerine gelir, Allah dualarını kabul eder ve o kadın sana d&uuml;nya ve ahirette yardımcı olur.</p>\n\n<p>\n	&mdash; Ya Resulallah! Ne servetim, ne g&uuml;zelliğim, ne akrabam ve ne de dengim var; kim bana kızını verir?! Hangi kadın benim gibi bir garibanla evlenmeye razı olur?!</p>\n\n<p>\n	&mdash; Ey C&uuml;veybir! Allah, İsl&acirc;m vasıtasıyla değer &ouml;l&ccedil;&uuml;lerini değiştirdi. Cahiliye d&ouml;neminde nice aziz ve saygın kişiler vardı ki İsl&acirc;m onları al&ccedil;alttı, zelil etti. Ve nice zelil ve değersiz kişiler vardı ki İsl&acirc;m onları y&uuml;celtti, aziz kıldı. Allah, İsl&acirc;m vasıtasıyla cahiliye kinlerini, akraba ve neseple &ouml;v&uuml;nmeyi ortadan kaldırdı. İsl&acirc;m&#39;da beyazın siyaha, Kureyşlinin Kureyş&#39;ten olmayana, Arab&#39;ın Arap olmayana bir &uuml;st&uuml;nl&uuml;ğ&uuml; yoktur. Tek &uuml;st&uuml;nl&uuml;k sebebi, takvadır. Allah katında ancak amel ve takva bakımından ileride olan, senden &uuml;st&uuml;n ve değerli sayılır. Şimdi sana ne s&ouml;ylediysem, onu yap!</p>\n\n<p>\n	Resul-i Ekrem (s.a.a), Suffe Ashabı&#39;nı g&ouml;rmeye geldiğinde, işte b&ouml;yle konuşmuştu C&uuml;veybir ile.</p>\n\n<p>\n	C&uuml;veybir, Yemame ahal&icirc;sindendi. İsl&acirc;m&rsquo;ın şan ve ş&ouml;hretini, son peygamberin bi&rsquo;setini duyunca gelip İsl&acirc;m&rsquo;ı kabul etmişti. Kısa boylu ve siyah birisiydi. Ancak akıllı ve hakkı arayan biriydi. Ne parası vardı, ne de kalacak bir evi. Ge&ccedil;ici olarak Resul-i Ekrem&rsquo;in emriyle camide yatıp kalkıyordu. İsl&acirc;m&rsquo;ı kabul edip, evi barkı olmadığından camide yatıp kalkan başka sahab&icirc;ler de vardı, onunla birlikte.</p>\n\n<p>\n	Resul-i Ekrem&#39;e vahiyle ş&ouml;yle emredildi:</p>\n\n<p>\n	&ldquo;Cami ibadet yeridir, orada yatılıp kalkılmaz. Bundan sonra onların başka yerde yaşamaları gerekir.&rdquo;</p>\n\n<p>\n	Bu il&acirc;hi emir &uuml;zerine Resul-i Ekrem (s.a.a) caminin hemen yanında bir g&ouml;lgelik yaptırıp onları oraya aldı. Oraya <strong>Suffe</strong> dediler ve orada yaşayanlara da <strong>Ashab-ı Suffe.</strong> Bazen Peygamber ve ashap onları ziyarete gelir, bir ihtiya&ccedil;ları varsa giderirlerdi.</p>\n\n<p>\n	İşte bu ziyaretlerinin birinde Allah Resul&uuml; (s.a.a), C&uuml;veybir ile konuştu. Yaşantısına bir d&uuml;zen vermesi i&ccedil;in evlenmesini buyurdu. Fakat C&uuml;veybir &ouml;yle bir durumdaydı ki evlenip &ccedil;oluk &ccedil;ocuk sahibi olmayı aklının ucundan bile ge&ccedil;miyordu. Bu y&uuml;zden de Resul-i Ekrem&#39;in teklifine karşı şaşkınlığını gizleyemeyip; &quot;Kim bana kız verir?! Hangi kadın benimle evlenmeye razı olur?!&quot; dedi.</p>\n\n<p>\n	Ancak Resulullah (s.a.a) onu bu yanlışlıktan kurtarıp İsl&acirc;m&rsquo;ın getirdiği muazzam değişikliği hatırlattı. Sonra da ona, Ensar&rsquo;dan ve Medine&rsquo;nin zengin ve saygın kişilerinden biri olan Ziyad bin L&uuml;beyd&#39;e gidip kızına talip olmasını emretti.</p>\n\n<p>\n	Resul-i Ekrem&#39;in emriyle C&uuml;veybir Ziyad&#39;ın evine gitti. Halktan bir kısım insanlar da o sırada orada hazır bulunuyorlardı. C&uuml;veybir biraz oturduktan sonra ziyaretinin sebebini anlattı:</p>\n\n<p>\n	&mdash; Ben Peygamber&rsquo;in emriyle sana bir mesaj getirdim, a&ccedil;ık mı arz edeyim, kapalı mı?</p>\n\n<p>\n	&mdash; Peygamber&rsquo;in buyruğu benim i&ccedil;in bir şereftir, a&ccedil;ık s&ouml;yle!</p>\n\n<p>\n	&frac34; Peygamber (s.a.a) kızın Z&uuml;lfa&rsquo;yı benimle evlendirmeni emir buyurdu.</p>\n\n<p>\n	&frac34; Peygamber&rsquo;in kendisi mi bunu sana buyurdu?</p>\n\n<p>\n	&frac34; Evet, ben kendi yanımdan bir s&ouml;z s&ouml;ylemem; herkes şahittir ki ben yalancı değilim.</p>\n\n<p>\n	&frac34; Hayret! Doğrusu Peygamber-i Ziş&acirc;n biliyor ki, biz kendi kabilemizden ve zengin olmayan birine kız vermeyiz. Sen git, ben şahsen gelip Resulullah&rsquo;la konuşacağım.</p>\n\n<p>\n	C&uuml;veybir yerinden doğrularak kalkıp dışarı &ccedil;ıktı. &Ccedil;ıkarken de kendi kendine; &ldquo;Allah&rsquo;a yemin ederim ki, Ziyad&rsquo;ın s&ouml;yledikleri Kur&rsquo;&acirc;n ve s&uuml;nnete aykırıdır.&rdquo; mırıldanıyordu.</p>\n\n<p>\n	Duyan, C&uuml;veybir&rsquo;in ne dediğini anlamazdı; ama g&uuml;zelliği ve akıllılığıyla meşhur olan Ziyad&rsquo;ın kızı Z&uuml;lfa, C&uuml;veybir&rsquo;in &ccedil;ıkarken mırıldandığını duydu. Hemen olayı anladı. Fakat emin olmak i&ccedil;in babasının huzuruna &ccedil;ıktı:</p>\n\n<p>\n	&mdash; Baba, olay nedir? Evden &ccedil;ıkıp giden adam kimdi? Kendi kendine bir şey s&ouml;yl&uuml;yordu. Neydi derdi? diye sordu.</p>\n\n<p>\n	&mdash; Kızım, o adam C&uuml;veybir&#39;di; Peygamber&rsquo;in emriyle seni kendisine istemeye gelmişti. Ama aslı var mı, yok mu, ger&ccedil;eği kendim gidip &ouml;ğreneceğim.</p>\n\n<p>\n	&frac34; Babacığım, ger&ccedil;ekten Peygamber onu g&ouml;ndermiş olmasın?! Eğer doğru s&ouml;yl&uuml;yorsa, o zaman sen Peygamber&rsquo;in emrini reddetmiş oluyorsun!</p>\n\n<p>\n	&frac34; Sana g&ouml;re benim ne yapmam gerekir? Sen s&ouml;yle kızım.</p>\n\n<p>\n	&frac34; Bana kalırsa, o gidip Peygamber&#39;e ulaşmadan &ouml;nce onu geri d&ouml;nd&uuml;r. Sonra yalnız olarak Peygamber&#39;e git, bak olay nedir?</p>\n\n<p>\n	Ziyad koşarak C&uuml;veybir&rsquo;i yoldan geri d&ouml;nd&uuml;rd&uuml;. Sonra da kendisi Peygamber&#39;in huzuruna &ccedil;ıktı:</p>\n\n<p>\n	&mdash; Ya Resulallah! C&uuml;veybir bize gelip, senin b&ouml;yle bir emir buyurduğunu s&ouml;yl&uuml;yor. Sen bizim anane ve usullerimizi bilirsin; biz kızlarımızı ancak kendi ayarımızdaki ve kendi kabilemizden birine eririz.</p>\n\n<p>\n	&mdash; Ey Ziyad! C&uuml;veybir m&uuml;min biridir; senin değer verdiğin şeyleri İsl&acirc;m ortadan kaldırmıştır. M&uuml;min kadın, m&uuml;min erkeğe l&acirc;yıktır ancak.</p>\n\n<p>\n	Ziyad eve d&ouml;nd&uuml;kten sonra kızı Z&uuml;lfa&rsquo;ya, bunun Peygamber&rsquo;in emri olduğunu s&ouml;yledi ve bu evliliğe razı olup olmadığını sordu.</p>\n\n<p>\n	Kalbi imanla dolu olan Z&uuml;lfa ş&ouml;yle dedi:</p>\n\n<p>\n	&mdash; Bana sorarsan, Peygamber&#39;in isteğini geri &ccedil;evirme. C&uuml;veybir nasıl bir adam olursa olsun, ben kabul ediyorum. Zira Allah Resul&uuml; (s.a.a) bu işe razıysa, benim de razı olmam gerekiyor.</p>\n\n<p>\n	Ziyad, Z&uuml;lfa ile C&uuml;veybir&rsquo;i evlendirip, mehrini de kendi m&uuml;lk&uuml;nden tayin etti.</p>\n\n<p>\n	C&uuml;veybir&rsquo;e sordular:</p>\n\n<p>\n	&mdash; Gelini g&ouml;t&uuml;recek bir evin var mı?</p>\n\n<p>\n	&mdash; Bunu ne d&uuml;ş&uuml;nm&uuml;şt&uuml;m, ne de buna g&uuml;c&uuml;m yeter. Resulullah (s.a.a) beni g&ouml;nderdi, ben de gelip s&ouml;yledim.</p>\n\n<p>\n	Ziyad, kendi m&uuml;lk&uuml;nden ona bir ev verdi. İ&ccedil;ini de dayayıp d&ouml;şetti. Ayrıca damat i&ccedil;in de iki kat elbise hazırlattı. Gelini s&uuml;sleyip eve g&ouml;t&uuml;rd&uuml;ler. Karanlık &ccedil;&ouml;kt&uuml;. C&uuml;veybir hangi eve gideceğini bilemiyordu. Onu kendi evine g&ouml;nderdiler. Eve girdiğinde, evin i&ccedil;indekilerle birlikte bir de kadın g&ouml;r&uuml;nce, ge&ccedil;mişteki zorlu ve dayanılmaz fakirlik g&uuml;nlerini hatırladı. Kendi kendine ş&ouml;yle s&ouml;ylendi:</p>\n\n<p>\n	&ldquo;Ben garip ve kimsesizdim, Allah bana bir l&uuml;tufta bulundu. Benim ilk &ouml;nce Allah&rsquo;a ş&uuml;kretmem gerekiyor; zira garip ve yoksul olarak bu şehre geldim, aziz İsl&acirc;m sayesinde bu nimetlere kavuştum.&rdquo;</p>\n\n<p>\n	Odanın bir k&ouml;şesine &ccedil;ekilip, Kur&rsquo;&acirc;n okuyarak sabaha kadar ibadetle meşgul oldu. Sabah olunca kadınlar Z&uuml;lfa&rsquo;yı g&ouml;rmeye geldiklerinde onu yalnız buldular. C&uuml;veybir, g&uuml;nd&uuml;z&uuml; de ş&uuml;k&uuml;r niyetiyle oru&ccedil;lu ge&ccedil;irmeye karar vermişti. İki gece ve iki g&uuml;nd&uuml;z b&ouml;yle ge&ccedil;ti. C&uuml;veybir, geceleri Kur&rsquo;&acirc;n okuyup namaz kılıyor, g&uuml;nd&uuml;zleri de oru&ccedil; tutuyordu.</p>\n\n<p>\n	Gelinin ailesi ş&uuml;phelenmeye başladı. C&uuml;veybir iktidarsız ve kadına ihtiya&ccedil; duymayan birisi mi acaba?! Mecburen konuyu Ziyad&rsquo;a a&ccedil;ıklamak zorunda kaldılar. Ziyad da olayı Peygamber&rsquo;e iletti. Peygamber (s.a.a) C&uuml;veybir&rsquo;i &ccedil;ağırtıp sordu:</p>\n\n<p>\n	&mdash; Senin kadına karşı bir isteğin yok mu ey C&uuml;veybir?</p>\n\n<p>\n	&mdash; Hayır, ya Resulallah! Aksine, &ccedil;oktur.</p>\n\n<p>\n	&mdash; O h&acirc;lde, neden karınla ilgilenmiyorsun?</p>\n\n<p>\n	&mdash; Ya Resulallah! Eve girdiğim zaman o kadar &ccedil;ok nimetle karşılaştım ki Allah&rsquo;a ş&uuml;kretmem gerektiğini anladım ve ibadetle ge&ccedil;irdim o g&uuml;zel g&uuml;nleri. Yalnız bug&uuml;n son g&uuml;n&uuml;md&uuml;r.</p>\n\n<p>\n	Resul-i Ekrem (s.a.a) olayı aynen Ziyad&rsquo;a aktardı.</p>\n\n<p>\n	C&uuml;veybir ile Z&uuml;lfa b&ouml;ylece evlendiler ve &ouml;m&uuml;rleri boyunca mutlu bir birliktelikleri oldu. Nihayet, savaşların birinde C&uuml;veybir İsl&acirc;m sancağı altında şehit oldu.</p>\n\n<p>\n	&nbsp;</p>','Cüveybir İle Zülfa','','publish','closed','open','','cuveybir-ile-zulfa','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3280',0,'post','',0),(3281,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<p>\n	Bug&uuml;n Aşura. Hak ve batılın birbirinden ayrıldığı, zalimlerin maskesinin d&uuml;şt&uuml;ğ&uuml; g&uuml;n. Cesaret, yiğitlik, irfan ve &ouml;zg&uuml;rl&uuml;ğ&uuml;n insanlık &acirc;lemine bir kez daha haykırıldığı g&uuml;n. B&ouml;yle bir g&uuml;nde insan farklı bir duyguya b&uuml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	G&uuml;n&uuml;n anlamını, ruhunu i&ccedil;inde hissediyor. G&ouml;rd&uuml;ğ&uuml;m&uuml;z nesneler, duyduğumuz sesler, i&ccedil;imize &ccedil;ektiğimiz hava bir farklı sanki. Şimdi ben b&ouml;yle bir g&uuml;nde b&ouml;yle bir anı yaşıyorum. İ&ccedil;imi bir derinlik almış, Kerbel&acirc;&rsquo;nın esintisiyle &ouml;zg&uuml;r olmak istiyorum. Biliyorum Aşura&rsquo;nın r&uuml;zgarı bu, Aşura&rsquo;nın &ouml;zg&uuml;rl&uuml;k esintisi. S&uuml;r&uuml;kl&uuml;yor beni bu esinti vahdet, tevhit ve varlığın b&uuml;t&uuml;nleştiği yerin bir adım gerisine; &ouml;zg&uuml;rl&uuml;ğe...</p>\n\n<p>\n	<strong>&quot;H&uuml;seyn&icirc; yolu&quot;</strong> duyumsayan bir g&ouml;nl&uuml;n g&ouml;zleri, tarihe &ouml;zg&uuml;rce bakar; kulakları koşulsuzca dinler; kalemi onu yazmaya başladı mı, k&uuml;lt&uuml;r esaretinden uzak, &ouml;zg&uuml;rce yazar. Bu Aşura g&uuml;n&uuml;nde &ouml;zg&uuml;r&uuml;m; onu &ouml;zg&uuml;rce anlıyorum. Kimler onu anlamaya ve anlatmaya &ccedil;alışmadı ki?!</p>\n\n<p>\n	Tutsak kalemler, Yezit&rsquo;ten maaşlı imamlar, bel&rsquo;amlar...</p>\n\n<p>\n	Ruhuna ulaşamadıkları bu &ouml;zg&uuml;rl&uuml;k abidesi, Yezid&rsquo;e biat etmediği i&ccedil;in g&uuml;nahk&acirc;r ve asi imiş! Kimi g&uuml;&ccedil;s&uuml;z kalemler, cılız, itaatk&acirc;r bir sesle onun m&uuml;minlerin ger&ccedil;ek emiri olduğunu ispat etmeye &ccedil;alıştılar. Kimi aklı ileriler(!), İmam ve Yezid&rsquo;i bir araya getirmeye &ccedil;alıştılar. Sanki aydınlık ve karanlık bir araya gelirmiş! Sanki cennet ve cehennem bir araya gelirmiş! Kimi &ccedil;ok bilmiş edalılar da; &quot;Herkes kendince haklıydı.&quot; dediler...</p>\n\n<p>\n	İ&ccedil;imizde yanan &ouml;zg&uuml;rl&uuml;k ruhunu, m&uuml;min olma onurunu, gizliden pazarlamak istiyorlardı karanlık efendilerine. Oysa bakmasını bilselerdi, onun yaktığı meşale her tarafta idi. Sussalardı, kokuşmuş kelimelerle algılarımızı kapatmasalardı, kan anlatıyordu &ouml;zg&uuml;rl&uuml;ğ&uuml;, şahadeti ve insan olmanın onurunu.</p>\n\n<p>\n	&Ouml;zg&uuml;r ruhlar uzlaşmaz. İradelerini teslim ettikleri mutlak Yaratıcı safında putları yıkmakla g&ouml;revliyken, onları kim aldatabilir?! Kutsal &ccedil;ağrının yanında, hangi ses onların kalplerinin derinliklerine ulaşabilir?!</p>\n\n<p>\n	D&ouml;n&uuml;n ve sorun y&uuml;reğinize: &quot;D&uuml;nya sizin i&ccedil;in ne kadar değerli?&quot; İmam&rsquo;ın cevabı belli. D&uuml;nya; şahadet kadehinin &ouml;zlemle i&ccedil;ildiği, ezel&icirc; ve ebed&icirc; yasaların egemen olduğu ve olması gerektiği bir yer.</p>\n\n<p>\n	İmam; &Ouml;zg&uuml;rl&uuml;k İmam; şehadet İmam; sonsuz vahdet &ccedil;ağrısı İmam... İmam; i&ccedil;i boş hamas&icirc; kavramlar değil. İmam; i&ccedil;e yolculuk, &ouml;teye, &ouml;telerin &ouml;tesine yolculuk; en bilinmeze, en tanınmaza. Onun kıyamı hem zahir&icirc; putlara, hem dışımızdaki zulmete, hem i&ccedil;imizdeki karanlığa. İmam, bir varoluş destanı. İmam, lavlar i&ccedil;erisinde yanmak, arınmaktır. İmam, bir yoldur, bir yolculuktur. K&ucirc;fe&rsquo;ye giderken yolculuğu, salt mek&acirc;nsal bir yolculuk muydu? Eğer b&ouml;yle d&uuml;ş&uuml;n&uuml;yorsanız, bakışınızı d&uuml;zeltin. O, demiyor mu ki: <strong>&quot;D&uuml;nya, ona tamah edenin umudunu boşa &ccedil;ıkarır.&quot;</strong> Demiyor mu ki: <strong>&quot;İnsanların &ccedil;oğu d&uuml;nya kuludur, din ise dillerinde dolaşır.&quot;</strong></p>\n\n<p>\n	Zaman &ccedil;&ouml;lde sessizce savrulurken, gece namertlerin kulağına ihanetin pl&acirc;nlarını fısıldarken, bir savaş&ccedil;ıyı ancak ahdine olan sadakati s&uuml;r&uuml;kler. Gece, &ccedil;&ouml;l&uuml;n sıcağı, fırtınası, yaşamak ve &ouml;lmek, hep sevgiliye atılmış bir adım gibidir. D&uuml;zeltelim bakışlarımızı. Bu y&uuml;r&uuml;y&uuml;şten ne anlamak istiyorsunuz? Hangi &ccedil;arpık kurgularınıza benzeseydi, onu daha &ccedil;ok severdiniz? K&ucirc;fe dosttur, arkadaştır; insana şahdamarından daha yakın olana &ccedil;ıplak ayaklarla y&uuml;r&uuml;y&uuml;şt&uuml;r. K&ucirc;fe s&ouml;zleşmedir; s&ouml;zleşmenin g&ouml;zyaşı, şiiri, manzumesidir. Ahdine vefa edenlerin y&uuml;celişinin, ahdini bozanların da ayaklar altında s&uuml;r&uuml;n&uuml;ş&uuml;n&uuml;n hik&acirc;yesidir. Ve K&ucirc;fe, isyan ve itaatin b&uuml;t&uuml;nleşmesinin adı; K&ucirc;fe&#39;ye yolculuk, itaatle gelen isyan...</p>\n\n<p>\n	Kanımın akışı, y&uuml;zlerce yıldır şahadet kanıyla beslenen bir &ccedil;ağlayan gibi; ama, berrak; ama, saf.</p>\n\n<p>\n	Hangi beşer, hangi sınırlı varlık b&uuml;y&uuml;k bir al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;kle yazgıya teslim olur ki? O yazgı zayıf ruhları titreten şehadetin ta kendisiydi. Mutlak bir kıyam, mutlak bir itaat. Mutlak bir iman, mutlak bir teslimiyet. Ayn&#39;el-yakin, Hakk&#39;el-yakin. O var ve O&rsquo;nun dışında her şey yok olmaya mahk&ucirc;m. Her şey değişmek zorunda.</p>\n\n<p>\n	Kusursuz, azimli, direnişken bir kıyamdı sergilenen. Canını almak i&ccedil;in gelen kılı&ccedil;ta kaderin elini g&ouml;rmek ve tebess&uuml;m etmek, h&uuml;rmetle. Bu kılı&ccedil; darbesidir ki, onu şehadet kervanına dahil edecek. Bu şehadet ki, ezel&icirc; s&ouml;zleşmenin ortaya &ccedil;ıkışı! Nasıl sevmesin, nasıl sevilmesin?! Biliyorum anlaşılmayacak, kalbi ve ruhu modern zamanların parselleriyle parsellenmiş, belirli g&uuml;nlerin ve haftaların M&uuml;sl&uuml;manlarına ne kadar yabancı, ne kadar uzak!</p>\n\n<p>\n	Bana da &ouml;ğret, ey şehitlerin efendisi! &Ouml;l&uuml;m ve yaşam arasındaki mesafe nasıl yok edilir?!</p>\n\n<p>\n	Bana da &ouml;ğret, <strong>&quot;&Ouml;l&uuml;me doğru gidiyorum, &ouml;l&uuml;m bir yiğit i&ccedil;in utan&ccedil; vesilesi değildir&quot;</strong>de sakladığın gizi.</p>\n\n<p>\n	Senin mektebinde korkuya yer yok. Senin &ouml;ğretin yiğitliğin &ouml;ğretisi. Seni korkutmak isteyenlere; <strong>&quot;Beni &ouml;ld&uuml;rmekle mi korkutuyorsunuz? Bana &ouml;ld&uuml;rmekten başka bir şey yapabilir misiniz?&quot;</strong> derken sen &ouml;lm&uuml;ş ve dirilmiştin. Sende nefs &ouml;lm&uuml;şt&uuml;, sende benlik &ouml;lm&uuml;şt&uuml;. &Ouml;l&uuml;m, Allah&rsquo;a ve Allah&rsquo;ın dostlarına ulaştıracak yoldan başka ne olabilirdi ki! &Ouml;l&uuml;m vuslatın ve vahdetin kapısı idi. Yolculuk &ouml;ze d&ouml;n&uuml;şt&uuml;, anavatana d&ouml;n&uuml;şt&uuml;. Ancak arınmışlar, ancak &ouml;lmeden &ouml;nce &ouml;lenler, bu yolculuğa &ccedil;ıkabilirdi. Ve İmam bunun vaktinin geldiğini biliyordu. Bedeli &ouml;denmişti. Bu irfan yolculuğu, itaat, kıyam, şehadet ve arınma beldelerinden ge&ccedil;miş, &ouml;zg&uuml;rl&uuml;ğe, mutlak buluşmaya hazırdı. Bu buluşma Kerbel&acirc;&rsquo;da b&uuml;t&uuml;n bir k&acirc;inatın şaşkınlık ve gıptayla izlediği, eşsiz bir g&ouml;r&uuml;nt&uuml;yle ger&ccedil;ekleşti. Şimdi ben Kerbel&acirc;&rsquo;mı arıyorum. Nerde orası? H&uuml;seyn&rsquo;in kavgasında nerde duruyorum? İ&ccedil;imde savrulan arzular, Kerbel&acirc;&rsquo;ya yakışır mı? G&ouml;zlerimi g&ouml;zlerine dikerek, şehitlerin efendisine bakabilir miyim? Bunun i&ccedil;in &ouml;demem gereken bedel ne? Hangi mektepte &ouml;ğretilir H&uuml;seyn&rsquo;in kıyamı?</p>\n\n<p>\n	Hayır, aslında biliyorum; aklımda ve kalbimde, bilincimde ve bilin&ccedil; altımda H&uuml;seyn&rsquo;in rehberliğini se&ccedil;ersem, o b&uuml;t&uuml;n ateşin sırlarını &ouml;ğretecek. &Ouml;denmez bir g&ouml;n&uuml;l borcum var. Bunu biliyorum. Ve her dem onun kıyamının, onun itaatinin resimlerini taşıyacağım, bilincimin b&uuml;t&uuml;n mahzenlerinde, kalbimin derinliklerinde.</p>\n\n<p>\n	Allah&rsquo;ın sel&acirc;mı, H&uuml;seyn&rsquo;e ve onu anlayanlara olsun.</p>\n\n<p>\n	&nbsp;</p>','Özgürlük Esintisi','','publish','closed','open','','ozgurluk-esintisi','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3281',0,'post','',0),(3282,1,'2020-05-08 13:19:08','2020-05-08 10:19:08','<h5 style=\"text-align: right;\">\n	&nbsp;</h5>\n\n<h5 style=\"text-align: right;\">\n	SİBEL ERASLAN</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	<strong><em>&quot;Geldi ol dem ki, kılam canımı canına feda</em></strong></p>\n\n<p>\n	<strong><em>Eyleyem arz-ı muhabbet, kılam izhar-ı vefa&quot;</em></strong></p>\n\n<p align=\"right\">\n	<strong><em>(Fuzuli)</em></strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&quot;Burası neresidir?&quot; diye sordu Hz. İmam. &quot;Kerbel&acirc;&#39;dır.&quot; dediler. <strong>&quot;Allahu Ekber!&quot;</strong> dedi evl&acirc;d-ı Resul, <strong>&quot;Burası kerb ve bel&acirc; (h&uuml;z&uuml;n ve bel&acirc;) yeridir...&quot; </strong>Kerbel&acirc; dramı, insanlık tarihinin şahit olmadığı b&uuml;y&uuml;k bir acıdır. &Ouml;ncelikle katliam vahşet sembolleriyle ger&ccedil;ekleştirilmiştir. Ehlibeyt, susuz bırakılarak, &ccedil;adırları ateşe verilerek, ağızlarından, dudaklarından, ellerinin &uuml;zerlerinden oklanarak ve başları g&ouml;vdelerinden ayrılarak şehit edilmişlerdir. Saniyen bu vahşetin Resul hatırası aziz kişiler &uuml;zerinde cereyan ettirilmiş olması olayı daha vahimleştirmektedir. Takiben, bu cinayeti işleyenlerin yine M&uuml;sl&uuml;man olarak bilinen kişiler oluşu ve hatta aralarından bazılarının bu şehitlere Resul&#39;&uuml;n (s.a.v) verdiği ehemmiyetin bizzat m&uuml;şahidi oluşları da cidden &uuml;rk&uuml;t&uuml;c&uuml; ve incelenmesi gereken bir vak&#39;adır.</p>\n\n<p>\n	Takdir-i İl&acirc;h&icirc;&#39;den elbette sorulmaz. <strong>Fakat bizim gibi ahir zaman M&uuml;sl&uuml;manlarının Kerbel&acirc; vak&#39;asından &ccedil;ıkarması gereken &ouml;nemli nasihatler vardır. </strong>Siyas&icirc; makam ve mevki tel&acirc;şının, d&uuml;nyalık zenginliklere karşı k&ouml;t&uuml; bir alışveriş olarak, ahiretlerini yıkmak bahasına nasıl bir g&ouml;z&uuml; d&ouml;nm&uuml;şl&uuml;ğ&uuml; tetikleyebileceği manzarasıdır Kerbel&acirc;. Kerbel&acirc;, nifak ateşinin nasıl da asla s&ouml;nmeden aramızda oturabileceğinin ger&ccedil;eğidir. <strong>Kerbel&acirc;, &quot;biz&quot; olmanın ne kadar da zor olduğunu, birbirimize emanet vasiyetiyle terk edilmiş bir &uuml;mmet olduğumuz bilincini yapısallaştırmanın ne kadar g&uuml;&ccedil; ve emek isteyen, &uuml;st d&uuml;zey bir şey olduğunu vurgular. </strong>Ne Yahudiler... Ne Masonlar... <strong>&Ouml;nce biz, &quot;bize&quot; bakalım der Kerbel&acirc;. </strong>Bu y&uuml;zden İsl&acirc;m &acirc;leminin g&ouml;zyaşı &uuml;zerine kurulu ve &quot;d&uuml;şman&quot;dan gelen nice tarih&icirc; hezimet ve yenilgilerin yanında, hatta &ouml;n&uuml;nde durur Kerbel&acirc;. &Ouml;nce biz, <strong>&quot;biz&quot;</strong> olalım. H&uuml;z&uuml;n ve Bel&acirc; eli &quot;biz&quot;den geldikten sonra, diğer her şey &ouml;nemini yitirivermez mi haddizatında? Hangisi size daha fazla dokunur, hangisi daha yaralayıcı, hangisi daha acıtıcıdır y&uuml;rekleri... <strong>&quot;Biz&quot;in duyarsızlığı mı, &quot;biz&quot;in ihaneti mi, &quot;biz&quot;den gelen fiske mi, d&uuml;şmandan gelen g&uuml;rz m&uuml;, hangisi?</strong></p>\n\n<p>\n	Bu bağlamda Kerbel&acirc;, b&uuml;y&uuml;k bir insanlık imtihanıdır. Rabbimizden gelen bir hatırlatma, hani bizi bize emanet etmişti Veda Haccı&#39;nda Sevgili Efendimiz? <strong>Bu y&uuml;zden en acı sızısı İsl&acirc;m &acirc;leminin, &quot;biz&quot;sizliğidir. Sahipsizliği, kimsesizliği, &ouml;ks&uuml;zl&uuml;ğ&uuml; kadar acı... Başka nesi vardır İsl&acirc;m &acirc;leminin</strong>... Kerbel&acirc;&#39;nın siyas&icirc; anlamı ve dersleri &uuml;zerinde d&uuml;ş&uuml;nmesi gerekiyor hepimizin. D&uuml;nyalık makam ve mevki ve siyas&icirc; ihtiraslar &uuml;zerine kurulu her teşekk&uuml;l, g&ouml;r&uuml;nt&uuml;s&uuml; ne kadar İsl&acirc;m&icirc; olursa olsun, yozlaşmaya, tefess&uuml;h etmeye ve zul&uuml;m &uuml;retmeye mahk&ucirc;mdur.</p>\n\n<p>\n	<strong>Ne oldu bize? Kulaklarımıza ne oldu? Ni&ccedil;in duyamıyoruz yanı başımızda m&uuml;minin dahi feryadını? Kulaklarımız mı sağır olmuş, y&uuml;reklerimize mi set &ccedil;ekilmiştir? </strong>İsl&acirc;m &acirc;leminin bug&uuml;n pek &ccedil;ok sorunu vardır. Ekonomik zafiyet, siyas&icirc; başarısızlıklar, eğitimsizlik, işgal, vs... Fakat t&uuml;m bu olumsuzlukların en başında ve en ilkin, <strong>&quot;biz&quot; </strong>bilincine ulaşamamışlığımız yatmaktadır diye d&uuml;ş&uuml;n&uuml;yorum. Mezhepler, tarikatlar, vakıflar, partiler, fırkalar fırkalar... Her birinin de daraltılmış, yalıtılmış, &acirc;deta din&#39;leştirilmiş kendi i&ccedil;lerine kapalı yapıları var g&uuml;n&uuml;m&uuml;zde... <strong>&quot;Hepsi var da bir &quot;biz&quot; yok...</strong></p>\n\n<p>\n	Bir de... <strong>&quot;Haysiyetsiz bir hayatı yaşamaktansa şerefli bir &ouml;l&uuml;m&uuml; tercih ederim...</strong>&quot; diyen Kerbel&acirc; Aslanı yok. <strong>&quot;Biz&quot;</strong>in olmadığı yerde, zulme boyun eğmeden ve icap ediyorsa <strong>&quot;tek başına...&quot; </strong>rest &ccedil;ekmek kalır geriye... Eşi <strong>Şehribanu&#39;ya </strong>vasiyeti kalır: <strong>&quot;Ey G&ouml;n&uuml;l okşayan sevgilim, ey arkadaşım, ey sırdaşım, beni bu yerde, yaralı v&uuml;cutla, kana ve toprağa bulanmış g&ouml;r&uuml;rsen, sakın &ccedil;ığlıklar atarak d&uuml;şmanımı sevindirme, misk kokan sa&ccedil;larını dağıtıp, g&uuml;l y&uuml;z&uuml;ne g&ouml;z s&uuml;zd&uuml;rme...&quot;</strong></p>\n\n<p>\n	&Ccedil;ığlık atmadan ağlıyorlarsa ve sa&ccedil;larını hi&ccedil; &ccedil;&ouml;zemeden... H&uuml;seyin kızları bug&uuml;n... İşte sırf bu y&uuml;zdendir. Bilmez zalimler, g&ouml;z&uuml;m&uuml;z niye karadır ve sa&ccedil;larımızı &ccedil;&ouml;zmek niye haramdır bizlere...</p>','Kerbelâ...','','publish','closed','open','','kerbela','','','2020-05-08 13:19:08','2020-05-08 10:19:08','',0,'http://islamex.com/?p=3282',0,'post','',0),(3283,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	Ahmet VAİZ&Icirc;</h5>\n\n<p>\n	K&uuml;lt&uuml;r, din, &ouml;zg&uuml;rl&uuml;k, mutluluk ve adalet gibi kavramlar s&uuml;rekli tanım kargaşası yaşayan kavramlardan olduğundan, herkes tarafından kabul edilebilen ve bu kavramları i&ccedil;eriğinin her y&ouml;n&uuml;n&uuml; yansıtabilen bir tanımla tanımlamak olduk&ccedil;a zordur. Ansiklopedilere ve sosyal bilimler alanındaki deyim s&ouml;zl&uuml;klerine bakılacak olursa, sadece &quot;k&uuml;lt&uuml;r&quot; kavramı hakkında y&uuml;z&uuml;n &uuml;st&uuml;nde tanımla karşılaşılacağı, bilinen bir ger&ccedil;ektir. Bununla birlikte m&uuml;samahalı ve nisp&icirc; bir dikkatle &quot;k&uuml;lt&uuml;r&quot; deyimini; bir toplumun yaşam tarzını, sosyal davranışlarını ve sanat yapıtlarını etkileyen inan&ccedil;, eğilim ve gelenekler b&uuml;t&uuml;n&uuml; şeklinde tanımlayabiliriz. Buna g&ouml;re, gelenek ve g&ouml;renekler, dinsel davranışlar, eğlence, meşgale ve gezi t&uuml;rleri, edebiyat ve sanat &ouml;rnekleri vs. bir topluma h&acirc;kim olan k&uuml;lt&uuml;r&uuml;n g&ouml;stergeleridir. Bu tanım uyarınca insan, k&uuml;lt&uuml;rel bir varlıktır ve tarih boyunca hi&ccedil;bir insan toplumu, kendine &ouml;zg&uuml; bir k&uuml;lt&uuml;rden yoksun olmamıştır.</p>\n\n<p>\n	Dinin, beşer&icirc; toplumların k&uuml;lt&uuml;r&uuml;n&uuml; oluşturmada, şekillendirmede ve yapılandırmada her zaman i&ccedil;in &ouml;nemli payı olmuştur. &Ouml;zellikle son y&uuml;zyıllarda, k&uuml;lt&uuml;r&uuml;n&uuml;n tek kaynağı din olmayan bir toplum g&ouml;sterebilmek olduk&ccedil;a zor olsa gerek. &Ccedil;&uuml;nk&uuml; beşer&icirc; toplumların b&uuml;y&uuml;k &ccedil;oğunluğu, farklı kaynak ve etkenlerden etkilenip yoğrulan bir k&uuml;lt&uuml;re sahiptir; bu kaynak ve etkenler arasında yer alan din olgusu ise &ouml;n sırada gelmektedir. Meselenin daha iyi algılanabilmesi i&ccedil;in ş&ouml;yle &ouml;rneklendirebiliriz: G&uuml;n&uuml;m&uuml;z batı uygarlık ve k&uuml;lt&uuml;r&uuml; daha &ccedil;ok deneysel verilere dayalı ise de, Hıristiyanlığın tarih s&uuml;recindeki b&uuml;t&uuml;n gelişim ve değişimlerine rağmen batı k&uuml;lt&uuml;r&uuml;ndeki izleri ve katkısı g&ouml;z ardı edilemez. Bunun bir diğer &ouml;rneği de, antik İran k&uuml;lt&uuml;r&uuml;, batı k&uuml;lt&uuml;r&uuml; ve daha b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de İsl&acirc;m &ouml;ğretilerinden etkilenen g&uuml;n&uuml;m&uuml;z İran k&uuml;lt&uuml;r&uuml;n&uuml;n yapısal dokusudur.</p>\n\n<p>\n	Bu nedenle, toplumların genel k&uuml;lt&uuml;r&uuml;n&uuml;n b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; din k&uuml;lt&uuml;r&uuml;n&uuml;n oluşturduğunu rahatlıkla s&ouml;yleyebiliriz.</p>\n\n<p>\n	Makalemizin konusu, &ouml;zetle, g&uuml;n&uuml;m&uuml;z d&uuml;nyasında din k&uuml;lt&uuml;r&uuml;n&uuml;n g&ouml;r&uuml;n&uuml;ş&uuml;nden ibarettir. Konuyu işlerken şu soruya da cevap aranacaktır: Hızlı bir sosyal ve k&uuml;lt&uuml;rel değişimin yaşandığı ve yaşam tarzı ibresinin batı yaşam tarzı y&ouml;n&uuml;ne d&ouml;nd&uuml;ğ&uuml; iletişim &ccedil;ağı olan g&uuml;n&uuml;m&uuml;zde &quot;İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml; koruma&quot; ve &quot;İsl&acirc;m&icirc; kimliğin beka ve gelişimi&quot; gibi bir konu ne kadar işlenebilir veya işlenmesinin ne kadar faydası olur?</p>\n\n<p>\n	Bazıları ş&ouml;yle d&uuml;ş&uuml;nmektedirler: İsl&acirc;m k&uuml;lt&uuml;r&uuml;n&uuml;n diğer k&uuml;lt&uuml;r ve uygarlıklarla ve &ouml;zellikle de g&uuml;n&uuml;m&uuml;z batı uygarlığıyla cidd&icirc; karışımı, İsl&acirc;m k&uuml;lt&uuml;r&uuml;n&uuml;n yok olma sonucunu doğuracaktır. İsl&acirc;m&icirc; kimlik ve k&uuml;lt&uuml;r&uuml;n korunması, ancak i&ccedil;ine kapanması ve modernizmin getirilerinden yararlanmamak ve sakınmakla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Konu ettiğimiz soru, tam anlamıyla bu d&uuml;ş&uuml;nce tarzından kaynaklanmıştır. Bunun cevabı ise, kısa olarak değerlendireceğimiz bazı hususlara bağlıdır.</p>\n\n<p>\n	2- K&uuml;lt&uuml;rel Değişim</p>\n\n<p>\n	İnsanın etken ve edilgen bir varlık olduğu g&ouml;z &ouml;n&uuml;nde bulundurulacak olursa, k&uuml;lt&uuml;rel değişimin ka&ccedil;ınılmaz bir ger&ccedil;ek olduğu anlaşılacaktır. İnsan, kendi yaratıcılığıyla sosyoekonomik yaşam ve ilişkilerinin farklı y&ouml;nlerini tecr&uuml;be eder ve sanat-edebiyat alanındaki değişik yaratıcılıklarını, i&ccedil; d&uuml;nyasının y&uuml;celiklerini, arzu ve d&uuml;ş&uuml;ncelerini yansıtır. &Ouml;te yandan, beşer&icirc; toplumlar, &ccedil;eşitli ırk ve milliyetler, farklı &uuml;sluplar ve k&uuml;lt&uuml;rlerle, birbirleriyle ekonomik ve k&uuml;lt&uuml;rel ilişki h&acirc;lindedirler. Bu temas ve ilişkiler, doğal olarak k&uuml;lt&uuml;rel etkileşimi, toplumsal deneyim alışverişini ve &ccedil;eşitli faydaları beraberinde getirir. Başka bir ifadeyle, k&uuml;lt&uuml;rel değişimler, ırkların ve toplumların &ccedil;oğalması ve &ccedil;eşitliliğinin doğal bir sonucudur. Kur&#39;&acirc;n, bu ger&ccedil;eğe işaretle, &ccedil;eşitli ırkların yaratılışının, milliyetlerin &ccedil;okluğu ve &ccedil;eşitliliğinin sırrını, bu ırk ve milliyetlerin birbirlerini tanıma ve birbirlerinden yararlanma ortamının hazırlanması olarak a&ccedil;ıklamaktadır:</p>\n\n<p>\n	<strong>&quot;Ey insanlar, biz sizi bir erkek ve bir kadından yarattık ve birbirinizi tanımanız i&ccedil;in sizi milletler ve kabileler kıldık.&quot;</strong> (Hucurat,13)</p>\n\n<p>\n	Bu nedenle de, &quot;k&uuml;lt&uuml;rel değişim&quot; kavramı, kendiliğinde pozitif veya negatif bir kavram değildir. Bazen bir milletin başka bir millet ve medeniyetle karşılıklı temas ve ilişkisi, o milletin k&uuml;lt&uuml;r zenginliğine sebep olduğundan pozitif sayılmakta; bazen de k&uuml;lt&uuml;rel temas, bir k&uuml;lt&uuml;r&uuml;n ilerici ve yapıcı unsurlarından bir b&ouml;l&uuml;m&uuml;n&uuml; kaybetmesine neden olduğundan negatif sayılmaktadır; ki buna &quot;k&uuml;lt&uuml;rel yozlaşma&quot; veya &quot;k&uuml;lt&uuml;rel başkalaşım&quot; da denir. Pozitif ve negatif olmak &uuml;zere her iki kısım değişimin tarihte bir&ccedil;ok &ouml;rneği vardır. &Ouml;rneğin; İsl&acirc;m, cahiliyet d&ouml;nemi Arap k&uuml;lt&uuml;r&uuml;nde &ouml;nemli &ouml;l&ccedil;&uuml;de değişiklik meydana getirip &ouml;ğretilerini yaygınlaştırarak altın &ccedil;ağındaki b&uuml;y&uuml;k İsl&acirc;m medeniyetini kurmuştur. &Ouml;te yandan, &ccedil;ağdaş batı medeniyetinde de İsl&acirc;m medeniyetinin &ouml;nemli katkısı olmuştur. Ha&ccedil;lı seferleri sırasında, Orta&ccedil;ağ Avrupa&#39;sı, İsl&acirc;m medeniyetiyle tanışmış ve bu tanışmanın modern Avrupa&#39;nın şekillenmesinde &ouml;nemli rol&uuml; olmuştur.</p>\n\n<p>\n	&quot;K&uuml;lt&uuml;rel başkalaşım&quot; diye tabir edilen negatif k&uuml;lt&uuml;rel değişimin farklı dereceleri vardır. Bazen k&uuml;lt&uuml;rel yozlaşmanın gidişatı, bir toplumda yavaş ve hissedilmez bir şekilde olurken, bazen de an&icirc; ve derinden olur. Nitekim negatif k&uuml;lt&uuml;rel değişimin hacmi ve kapsama alanı da her zaman aynı &ouml;l&ccedil;&uuml;de olmamaktadır. İsl&acirc;m tarihinde bunun acı &ouml;rneklerinden biri, Resul-i Ekrem&#39;in (s.a.a) vefatından sonra yaşandı. O g&uuml;n İsl&acirc;m toplumu, b&uuml;y&uuml;k bir k&uuml;lt&uuml;rel başkalaşıma maruz kaldı ve İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml;n yapıcı ve zengin değerlerinden bir&ccedil;oğu solup gitti. Kabileciliğin reddi, eşitlik, adaletten yana olma, ırksal ve sınıfsal ayrımcılıklardan ka&ccedil;ınma, iman ve il&acirc;h&icirc; hedef yolunda fedak&acirc;rlık, d&uuml;nya malına k&ouml;le olmama, ahirete &ouml;nem verme ve karşılıklı haklara saygı, Resul-i Ekrem&#39;in, 23 yıllık &ccedil;aba ve m&uuml;cadelesi sonucu M&uuml;sl&uuml;manların zihinlerine h&acirc;kim kılmaya muvaffak olduğu İsl&acirc;m&#39;ın temel değerlerindendi. Ama ne yazık ki, Resul-i Ekrem&#39;den (s.a.a) sonra, &ccedil;ok ge&ccedil;meden cahiliyet k&uuml;lt&uuml;r&uuml; tekrar hortlamış ve İsl&acirc;qm toplumunda İsl&acirc;m&#39;ın getirdiği y&uuml;ce değerlerin bir kısmı başkalaşıma uğramıştı.</p>\n\n<p>\n	Hz. Ali (a.s), bu acı ger&ccedil;eğe değinerek, İsl&acirc;m toplumunun bir kez daha cahiliyet bel&acirc;sına du&ccedil;ar olduğunu, il&acirc;h&icirc; ipe sarılma ve İsl&acirc;m&icirc; değerleri koruma yerine, cahiliyet ilişkilerine ve değerlerine y&ouml;neldiğini belirtmiştir:</p>\n\n<p>\n	<em>&quot;Bilin ki bel&acirc;nız gene d&ouml;nd&uuml; dolaştı; gelip &ccedil;attı. Tıpkı Allah&#39;ın, Peygamberi&#39;ni g&ouml;nderdiği g&uuml;n (cahiliyet devri) gibi. Onu ger&ccedil;ek olarak g&ouml;nderene andolsun ki, sınanma kalburunda alt &uuml;st olacaksınız; kaynayan kazandaki yemek gibi kep&ccedil;eyle ayrılacaksınız...&quot;</em> (Nehc&#39;&uuml;l-Bel&acirc;ğa, 16. Hutbe)</p>\n\n<p>\n	Yine başka bir yerde ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&quot;Fakat şunu da bilin ki siz, ellerinizi itaat bağından kurtardınız; sizin i&ccedil;in kurulmuş olan Allah kalesini, cahiliyet h&uuml;k&uuml;mleriyle deldiniz, yıktınız.&quot;</em> (Nehc&#39;&uuml;l-Bel&acirc;ğa, 192. Hutbe)</p>\n\n<p>\n	Peygamber&#39;den (s.a.a) sonraki d&ouml;nemde, k&uuml;lt&uuml;rel başkalaşımın bir&ccedil;ok &ouml;rneğini g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Buna bir &ouml;rnek verelim: Bilindiği gibi Resulullah (s.a.a), kabilecilik ve grup&ccedil;uluğu ortadan kaldırmış, yerine imana dayalı ilişkileri h&acirc;kim kılmak i&ccedil;in &ccedil;ok m&uuml;cadele etmişti. Bu y&uuml;zden peygamberliği d&ouml;neminde, iman ve k&uuml;f&uuml;r saflarında, bazen kardeşin kardeş karşısında, bazen babanın oğlu karşısında savaştığına tanık olmaktayız. Peygamber (s.a.a), iman &ccedil;atısı altında herkesin kardeş olduğunu, imanın kan, ırk ve kabileden &ouml;nde geldiğini &ouml;ğretmişti. Oysa Peygamber&#39;in (s.a.a) vefatından sonra, kabilecilik ruhunun yaygınlaştığına şahit olmaktayız. Yemen ahalisinden bir şair olan Necaş&icirc; adındaki bir adam, Sıffin Savaşı sırasında bir ramazan g&uuml;n&uuml; Hıristiyan arkadaşıyla birlikte şarap i&ccedil;ince, Hz. Ali (a.s) kendisine had uyguladı. Hz. Ali&#39;nin (a.s) taraftarlarından ve Necaş&icirc; ile aynı kabileden olan Tarık b. Abdullah, kalkıp Hz. Ali&#39;ye (a.s) ş&ouml;yle dedi: &quot;Bu haddi uygulamakla, kalplerimizi hışımla doldurdun.&quot; Sonra da etrafındakilerle birlikte Muaviye&#39;ye katıldı.</p>\n\n<p>\n	D&uuml;nya peşinde koşma ve mal toplamanın yaygınlaşması, Peygamberimizin vefatından sonraki k&uuml;lt&uuml;rel başkalaşımın bir diğer g&ouml;stergesidir. Kendisinden infak, fedak&acirc;rlık ve fakirlerin elinden tutmayı &ouml;ğrendikleri Peygamber&#39;in yaranından bir&ccedil;oğu, altın ve mal biriktirmeye başladılar. Onlardan biri olan Abdurrahman b. Avf &ouml;ld&uuml;kten sonra, altınlarını baltayla par&ccedil;alayıp v&acirc;risleri arasında taksim ettiler. Talha ve Z&uuml;beyr &ouml;ld&uuml;kleri sırada binlerce cariye, k&ouml;le, at ve evcil hayvana sahiptiler.</p>\n\n<p>\n	3- K&uuml;lt&uuml;rel Değişim; S&uuml;re&ccedil; Ya da Proje</p>\n\n<p>\n	Toplumlardaki k&uuml;lt&uuml;rel değişimi, iki temel başlık altında ele alabiliriz:</p>\n\n<p>\n	1) &quot;K&uuml;lt&uuml;rel değişim s&uuml;reci&quot; diyebileceğimiz doğal ve pl&acirc;nlanmış bir s&uuml;re&ccedil; sonucu meydana gelen değişim. Bu s&uuml;re&ccedil;te, değişik k&uuml;lt&uuml;rlere sahip insan toplumları, &ccedil;eşitli alanlarda birbirleriyle olan karşılıklı ilişkiler sonucu, doğal olarak ve tedric&icirc; bir şekilde birbirlerini etkiler, bazen pozitif, bazen de negatif y&ouml;nde birbirlerinin k&uuml;lt&uuml;rel değerlerinde iniş &ccedil;ıkışlara, değişimlere sebep olurlar. Genellikle bu etkileşimde etkin olan taraf, k&uuml;lt&uuml;rel a&ccedil;ıdan daha zengin olan toplum olur. Bu t&uuml;r değişim bir &quot;s&uuml;re&ccedil;&quot; olup, doğal ve s&uuml;rekli olarak b&uuml;t&uuml;n toplumlarda g&ouml;r&uuml;l&uuml;r.</p>\n\n<p>\n	2) &quot;K&uuml;lt&uuml;rel değişim projesi&quot; diyebileceğimiz doğal olmayan, pl&acirc;nlanmış ve bir t&uuml;r &quot;k&uuml;lt&uuml;rel m&uuml;hendislik&quot; sonucu meydana gelen değişim. Bu t&uuml;r k&uuml;lt&uuml;rel değişim; fertler, kuruluşlar, devletler veya siyasal ve ekonomik g&uuml;&ccedil;ler tarafından &ouml;zel bir hedefle pl&acirc;nlanıp y&uuml;r&uuml;t&uuml;len, irade ve isteme dayalı bir harekettir. K&uuml;lt&uuml;rel değişim bu durumda, &ouml;nceden pl&acirc;nlanıp uygulanmaya konulan ve toplumun k&uuml;lt&uuml;rel değerlerinin tamamının veya bir kısmının, yerini yeni k&uuml;lt&uuml;rel değerlere bırakmasını ama&ccedil;layan toplumsal bir proje olur.</p>\n\n<p>\n	&quot;K&uuml;lt&uuml;rel değişim projesi&quot; de n&ouml;tr bir kavramdır; olumluluk veya olumsuzluk y&ouml;n&uuml;nden hakkında genel bir h&uuml;k&uuml;m vermek doğru değildir. Bu hususta verilecek olan h&uuml;k&uuml;m, &quot;k&uuml;lt&uuml;rel değişim projesi&quot;nin hedefi ve amacına g&ouml;re değişir; bazen pozitif, bazen de negatif olabilir.</p>\n\n<p>\n	Y&uuml;ce İsl&acirc;m dinin cahiliyet k&uuml;lt&uuml;r&uuml;n&uuml; değiştirme projesi, pozitif olanının en iyi &ouml;rneklerindendir. Aziz İsl&acirc;m Peygamberi, il&acirc;h&icirc; emirle kararlı bir şekilde, yavaş yavaş İsl&acirc;m&icirc; k&uuml;lt&uuml;rel değerleri, sapık cahiliyet k&uuml;lt&uuml;rel unsurların yerine ge&ccedil;irdi. Peygamberimiz, Muaz b. Cebel&#39;i Yemen&#39;e g&ouml;nderdiğinde, o y&ouml;renin cahiliyet k&uuml;lt&uuml;r&uuml;n&uuml; değiştirmesi y&ouml;n&uuml;nde kendisine talimat vererek ş&ouml;yle buyurdu: &quot;O b&ouml;lgede cahiliyet adına ne varsa ortadan kaldır.&quot; (El-Garat, s. 366)</p>\n\n<p>\n	Şunu da acı bir ger&ccedil;ek olarak kabul etmeliyiz ki, İsl&acirc;m toplumu, aziz İsl&acirc;m Peygamberi&#39;nden sonra, bir &quot;k&uuml;lt&uuml;rel değişim s&uuml;reci&quot;ne maruz kaldığı gibi, aynı zamanda bir &quot;k&uuml;lt&uuml;rel değişim projesi&quot;yle de karşı karşıya kaldı. &Uuml;meyye Oğulları ve &ouml;zellikle Muaviye, asil İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml;n&uuml;n değişmesi doğrultusunda &ccedil;ok &ccedil;aba harcadı. Muaviye, kendi h&uuml;k&uuml;metinin temellerini sağlamlaştırmak ve zalim y&ouml;neticiler karşısında halka boyun eğdirmek i&ccedil;in, zul&uuml;m ve zorbalık k&uuml;lt&uuml;r&uuml;n&uuml; M&uuml;sl&uuml;manlar arasında yaygınlaştırdı. Muaviye, Sıffin Savaşı&#39;ndaki zaferini ve hakemlik olayını, Allah&#39;ın, kendi h&uuml;k&uuml;metine rıza g&ouml;sterdiğinin delili sayarak saltanatının il&acirc;h&icirc; bir yazgı olduğunu ileri s&uuml;rd&uuml;. Muaviye, kendisi gibi fasık olan oğlu Yezid&#39;in atamalı hil&acirc;fetine, Aişe ve Abdullah b. &Ouml;mer&#39;in itirazı karşısında cebriyeciliğe tevess&uuml;l edip, bunu il&acirc;h&icirc; kaza ve kadere dayandırarak ş&ouml;yle dedi: &quot;Yezid, halkın se&ccedil;me hakkının bulunmadığı il&acirc;h&icirc; yazgılardan biridir.&quot; (El-İmame ve&#39;s-Siyase, s. 205)</p>\n\n<p>\n	Muaviye, h&uuml;k&uuml;meti d&ouml;neminde Nebev&icirc; s&uuml;nnete bağlılık g&ouml;stermedi; İsl&acirc;m d&uuml;nyasına saltanat d&uuml;zenini h&acirc;kim kıldı ve kabile liderlerini satın alarak, İsl&acirc;m d&uuml;nyasında sınıfsal b&ouml;l&uuml;nmelerin, toplumsal ve ekonomik ayrıcalıkların temelini attı. Muaviye&#39;nin k&uuml;lt&uuml;rel değişim projesi &ccedil;er&ccedil;evesindeki diğer bir girişimi, mescitler ve minberleri Peygamber hanedanı aleyhine seferber etmesi, hatipleri, onların aleyhinde konuşmaya ve Hz. Ali (a.s) ve yaranını k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;r&uuml;c&uuml; s&ouml;zler sarf etmeye mecbur etmesidir. Hadis uydurma, Nebev&icirc; hadisleri tahrif etme, Ehl-i Beyt ve Hz. Ali (a.s) hakkında nazil olan Kur&#39;&acirc;n ayetlerine farklı ve yanlış yorumlar getirme, onun k&uuml;lt&uuml;rel değişim projesinin bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturuyordu. &Ouml;rneğin; Semere b. C&uuml;ndeb, Muaviye&#39;den aldığı d&ouml;rt y&uuml;z bin dirhem karşılığında, Hz. Ali&#39;nin (a.s) Peygamber&#39;in hicret gecesinde yaptığı fedak&acirc;rlık hakkında nazil olan; <strong>&quot;İnsanlardan &ouml;yleleri de var ki, Allah&#39;ın rızasını elde etmek i&ccedil;in, kendi nefsini satar (feda eder).&quot; </strong>(Bakara, 207) ayetini manen tahrif ederek, l&acirc;netli İbn-i M&uuml;lcem&#39;in Hz. Ali&#39;yi (a.s) şehit etmesi hakkında indiğini s&ouml;ylemiştir.</p>\n\n<p>\n	4- &Ccedil;ağdaş D&uuml;nyada K&uuml;lt&uuml;rel Saldırı Pl&acirc;nı</p>\n\n<p>\n	İletişim teknolojisinin gelişmesi, sosyoloji ve psikoloji gibi sosyal bilimlerin gelişip zenginleşmesi ve toplu iletişim ara&ccedil;larından yararlanma k&uuml;lt&uuml;r&uuml;n&uuml;n yaygınlaşması, bir pl&acirc;n &ccedil;er&ccedil;evesinde toplumların k&uuml;lt&uuml;rlerini değiştirmek i&ccedil;in gerekli şartları oluşturmakta &uuml;&ccedil; &ouml;nemli ve temel etkeni teşkil etmektedir. G&uuml;n&uuml;m&uuml;zde insanların d&uuml;ş&uuml;ncelerini daha kapsamlı ve daha kolay bir şekilde kontrol etmek ve y&ouml;nlendirmek m&uuml;mk&uuml;nd&uuml;r. Kamuoyunu ve insanların se&ccedil;imlerini y&ouml;nlendirmek, sadece masraflı propagandalar veya siyaset&ccedil;ilerin se&ccedil;im m&uuml;cadeleleriyle sınırlı değildir. Belirtilen &uuml;&ccedil; etken, kapsamlı k&uuml;lt&uuml;rel değişim projelerinin hayata ge&ccedil;irilmesini, sanıldığından daha kolay kılmaktadır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasında, ekonomik ve siyas&icirc; g&uuml;&ccedil; odakları, g&uuml;&ccedil;lerini her toplumda pekiştirebilmek i&ccedil;in, k&uuml;lt&uuml;r etkeninin yardım ve işbirliğine ihtiya&ccedil; duyulduğu ger&ccedil;eğini iyice kavramışlardır. &Ouml;rneğin; t&uuml;ketim ve moda k&uuml;lt&uuml;r&uuml;, &ccedil;ok uluslu b&uuml;y&uuml;k şirketlerin ekonomik konumunun sağlamlaşmasında &ouml;nemli rol ifa eder. T&uuml;ketimcilik ve l&uuml;kse rağbet karşısında direnen bir toplum, toplumsal ve siyas&icirc; yaşamına n&uuml;fuz etmek isteyen ekonomik g&uuml;&ccedil; odaklarının &ouml;n&uuml;n&uuml; doğal olarak kapatmaktadır. Bu y&uuml;zden, siyaset sahnesinin asıl y&ouml;neticileri olan ve siyas&icirc; sultayı y&ouml;nlendirip kontrol eden ekonomik g&uuml;&ccedil; odakları ve &ccedil;ok uluslu şirketler, &ccedil;eşitli toplumlar ve milletler arasında konumlarını g&uuml;&ccedil;lendirip yaygınlaştırabilmek i&ccedil;in, n&uuml;fuzlarının k&uuml;lt&uuml;rel şartlarını daha uygun h&acirc;le getirmeye muhta&ccedil;tırlar. Bu y&uuml;zden, sosyal bilimler uzmanları, toplu iletişim ara&ccedil;larının y&ouml;nlendirmesiyle toplumların k&uuml;lt&uuml;rel değişimi ve kontrol&uuml; doğrultusunda &ccedil;aba harcıyorlar. K&uuml;lt&uuml;rel saldırı ve toplumların k&uuml;lt&uuml;rlerini değiştirme projesi, geri kalmış &uuml;&ccedil;&uuml;nc&uuml; d&uuml;nya &uuml;lkelerine mahsus değildir; aksine h&acirc;kim durumdaki siyas&icirc; ve ekonomik g&uuml;&ccedil;, tasallutunu sağlamlaştırmanın k&uuml;lt&uuml;rel şartlarını b&uuml;t&uuml;n toplumlarda -sanayileşmiş ve ilerlemiş toplumlar da dahil- oluşturmaya &ccedil;alışmaktadır. Bug&uuml;n Avrupalı d&uuml;ş&uuml;n&uuml;r ve sanat&ccedil;ıların bir&ccedil;oğu, &quot;Amerikan tarzı yaşam&quot;ın yaygınlaşmasından ve &quot;Hollywood k&uuml;lt&uuml;r ve sanatı&quot;nın artmasından &uuml;z&uuml;nt&uuml; duymakta ve bazıları &quot;globalleşme&quot; projesini, toplumları Amerikalılaştırma (Americanization) projesinin bir başlangıcı olarak yorumlamaktadırlar.</p>\n\n<p>\n	5- Din K&uuml;lt&uuml;r&uuml;n&uuml;n Durumu Ve Bizlere D&uuml;şen G&ouml;rev</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde İsl&acirc;m&icirc; k&uuml;lt&uuml;r ve İsl&acirc;m&icirc; kimlik, iki a&ccedil;ıdan tehdit altındadır: Evvel&acirc;; k&uuml;lt&uuml;r değişiminin doğal s&uuml;reci, şu anki şartlarda daha hızlanmış durumda. İletişimin yaygınlaşması, k&uuml;lt&uuml;rlerin kaynaşması i&ccedil;in daha m&uuml;sait bir ortam icat etmiştir. &Ouml;te yandan; toplumların ekonomik yapısının değişmesi, toplumsal işlerin taksiminin daha karmaşık h&acirc;le gelmesi ve elektronikleşmenin ilerlemeye doğru gidişatı, doğal olarak genel k&uuml;lt&uuml;r&uuml; ve bu c&uuml;mleden din&icirc; k&uuml;lt&uuml;r&uuml; etki altında bırakıyor ve yer yer asil İsl&acirc;m&icirc; k&uuml;lt&uuml;rle &ccedil;elişen &ouml;zel k&uuml;lt&uuml;rel m&uuml;nasebetleri beraberinde getiriyor. İsl&acirc;m&icirc; kimlik i&ccedil;in en b&uuml;y&uuml;k tehlike, batı k&uuml;lt&uuml;r&uuml;n&uuml;n yerleşmesi projesini uygulamaya ve İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml;n tedricen başkalaşımını sağlamaya &ccedil;alışan kuruluş ve merkezler tarafından ortaya &ccedil;ıkar. M&uuml;sl&uuml;man gen&ccedil; nesilleri k&uuml;lt&uuml;rel ve tarih&icirc; k&ouml;klerinden uzaklaştırmak, ahl&acirc;k&icirc; ve manev&icirc; değerlere bağlılık ruhunu zayıflatmak ve ge&ccedil;ici lezzetler ve zevahire imrendirmek, k&uuml;lt&uuml;rel başkalaşım projesinin asl&icirc; hedeflerini teşkil etmektedir.</p>\n\n<p>\n	Daha &ouml;nce vurguladığımız gibi, k&uuml;lt&uuml;rel değişimlerin bir kısmı, ka&ccedil;ınılmaz bir olay olup, tarih s&uuml;recinde doğal olarak ortaya &ccedil;ıkar. Ancak bu s&ouml;z&uuml;n anlamı, İsl&acirc;m&icirc; kimliği ve İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml;n i&ccedil;eriğini korumanın imk&acirc;nsız olduğu değildir. &Ccedil;&uuml;nk&uuml; her k&uuml;lt&uuml;r iki b&ouml;l&uuml;mden oluşur:</p>\n\n<p>\n	1) Bir k&uuml;lt&uuml;r&uuml;n &ouml;z&uuml;n&uuml; ve temel unsurlarını kapsayan b&ouml;l&uuml;m. Bu b&ouml;l&uuml;mde baş g&ouml;sterecek olan az veya &ccedil;ok, k&uuml;&ccedil;&uuml;k veya b&uuml;y&uuml;k her t&uuml;rl&uuml; değişim, o k&uuml;lt&uuml;r&uuml;n yozlaşmasına, başkalaşmasına sebep olur.</p>\n\n<p>\n	2) Bir k&uuml;lt&uuml;r&uuml;n temel unsurlarının kalıpları ve dışa yansıma şekillerini i&ccedil;eren b&ouml;l&uuml;m. Bu b&ouml;l&uuml;mde zamanla bazı değişikler meydana gelebilir ve bu değişim zararlı olmadığı gibi, yararlı ve bazen gereklidir de. Buna g&ouml;re, bir milletin kendi k&uuml;lt&uuml;r&uuml;n&uuml;n temel unsurlarını koruyarak &ccedil;eşitli sosyal kalıp ve şekillerle uyum sağlayabilmesi ve tarihin akışı i&ccedil;inde diğer k&uuml;lt&uuml;rler ve medeniyetlerle olan &ccedil;eşitli ilişkilerini doğru tahlil ederek kendi k&uuml;lt&uuml;r&uuml;n&uuml;n temel cevherini koruması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	İsl&acirc;m&icirc; kimlik ve k&uuml;lt&uuml;r&uuml;n temel unsurları; ahl&acirc;kl&icirc; değerler, ferd&icirc; erdemler, ibadet ruhu, ahirete meyil, karşılıklı haklara riayet, adaletten yana olma, insanlara saygı, bilgi ve emeğe değer verme gibi şeylerdir. B&uuml;t&uuml;n zamanlar ve mek&acirc;nlarda ge&ccedil;erli olan bu k&uuml;lt&uuml;rel değerler, &ouml;zel bir sosyal kalıpla, &ouml;zel bir nesil ve asırla sınırlanamaz. Ancak bunların bir k&uuml;lt&uuml;rel başkalaşım sonucu ortadan kalkmaması i&ccedil;in, M&uuml;sl&uuml;manların kendi asil k&uuml;lt&uuml;rel miraslarını top yek&ucirc;n koruma iradesi ve azmine bağlıdır. G&uuml;n&uuml;m&uuml;z&uuml;n hassas şartlarında İsl&acirc;m toplumunun eğitimli elit tabakasının omuzlarında ağır bir g&ouml;rev vardır. İsl&acirc;m toplumunun d&uuml;ş&uuml;n&uuml;rleri, aydınları ve bek&ccedil;ileri, bir yandan zamanın gereklerini, asrın inceliklerini tanımalı; diğer yandan, a&ccedil;ık g&ouml;r&uuml;şl&uuml;l&uuml;k ve taahh&uuml;tle İsl&acirc;m toplumunun k&uuml;lt&uuml;rel eksikliklerini ve zaaflarını tanımalıdırlar ki, İsl&acirc;m&icirc; olmayan k&uuml;lt&uuml;r&uuml;n tasallut ve k&uuml;lt&uuml;rel başkalaşım projesinin ger&ccedil;ekleşme yollarını tıkayabilsinler. &Ccedil;ağdaş medeniyetin ger&ccedil;eklerini ilgisizlikten, tutuculuktan, katılık ve dar g&ouml;r&uuml;şl&uuml;l&uuml;kten uzak bir şekilde tanımak, İsl&acirc;m toplumlarının k&uuml;lt&uuml;rel ger&ccedil;eklerini insaflıca eleştirmek, ger&ccedil;ek İsl&acirc;m&icirc; k&uuml;lt&uuml;r&uuml; korumanın yollarını aramak ve İsl&acirc;m&icirc; kimliği tehdit eden tehlikelere karşı m&uuml;cadele etmek, &ccedil;ağdaş İsl&acirc;m d&uuml;nyasının en zarur&icirc; ihtiyacıdır.</p>\n\n<p>\n	&nbsp;</p>','Çağdaş Dünyada Din Kültürünün Görünüşü','','publish','closed','open','','cagdas-dunyada-din-kulturunun-gorunusu','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3283',0,'post','',0),(3284,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	ZİYA T&Uuml;RKYILMAZ</h5>\n\n<p>\n	Dinin toplumsal işlev ve yansımaları konusunda &ouml;teden beri s&uuml;regelen tartışmaların temelinde hi&ccedil; kuskusuz dine bakış tarzı yatmaktadır. &Ccedil;&uuml;nk&uuml; din kelimesinin bir Budist ile bir Yahudi arasında, bir Hıristiyanla bir M&uuml;sl&uuml;man arasında farklı &ccedil;ağrışımlar yapması normal karşılansa da aynı dinin mensubu iki M&uuml;sl&uuml;manın zihninde farklı &ccedil;ağrışımlar yapmasının sebepleri, araştırılması ve &uuml;zerinde dikkatle durulması gerekli bir konudur. Bu temel fakt&ouml;r aydınlığa kavuşturulmadığı s&uuml;rece, g&uuml;n&uuml;m&uuml;zde dinin, mahiyeti, h&uuml;k&uuml;mlerinin uygulanıp uygulanamayacağı, bu h&uuml;k&uuml;mlerin &ccedil;ağın koşullarına uyup uymadığı, dinin kişinin vicdanıyla ilgili kişisel bir olgu mu yoksa &ouml;teki boyutları yanında birtakım toplumsal fonksiyonu da olan bir disiplin mi olduğu vb. başlıklar altında y&uuml;zeysel tartışmalar kalıbında g&uuml;ndeme getirilmesi, ger&ccedil;ekte değer yargıları, inan&ccedil;ları ve ibadetleri konusunda inananların kafasını karıştırmak ve temelsiz tartışmalarla oyalamaktan başka bir sonu&ccedil; vermeyecektir. &Ccedil;&uuml;nk&uuml; b&ouml;yle m&uuml;nazara ve tartışmalara katılan tarafların her biri ancak dinden ne anladığını d&uuml;ş&uuml;nce ve ifadelerine yansıtacaktır. Ayrı bir ifadeyle, dinin &ouml;z&uuml; ve boyutları hakkında g&ouml;r&uuml;ş ileri s&uuml;ren kişinin din anlayışı bilinmediği s&uuml;rece ger&ccedil;ek niyeti ve ne anlatmak istediği kolaylıkla anlaşılamaz. Bunun i&ccedil;in bir M&uuml;sl&uuml;man olarak İsl&acirc;m a&ccedil;ısından dinin kapsamlı bir tanımını yapmadan &ouml;nce başkalarının dinden ne anladığını, din mefhumu i&ccedil;erisine neleri dahil edip etmediklerini, kısacası dini nasıl tanımladıklarını incelemeyi gerekli g&ouml;r&uuml;yoruz. &Ccedil;&uuml;nk&uuml; bug&uuml;n İsl&acirc;m adına bir M&uuml;sl&uuml;man olarak g&ouml;r&uuml;ş ileri s&uuml;renlerin bir b&ouml;l&uuml;m&uuml; maalesef İsl&acirc;m&#39;ın değil de başka d&uuml;ş&uuml;nce akımlarının etkisi altında din yorumları yapmaktadırlar.</p>\n\n<p>\n	&Ouml;te yandan dinin mahiyeti, h&uuml;k&uuml;mleri, kişisel ve toplumsal yansımaları hakkındaki m&uuml;nazaralar ancak dinin belli bir tanımı &ccedil;er&ccedil;evesinde yararlı olabilir. Dini halkın afyonu veya insanın Allah&#39;la kişisel ilişkisiyle sınırlayan biriyle, dini insanın d&uuml;nyev&icirc; ve uhrev&icirc; hayatına t&uuml;m boyutlarıyla y&ouml;n veren bir inan&ccedil; ve uygulama sistemi olarak algılayan birinin, herhangi bir din&icirc; konuda farklı d&uuml;ş&uuml;nceler ileri s&uuml;recekleri a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; dine kişisel bir olgu olarak bakan kimse, s&ouml;z konusu h&uuml;km&uuml; kendi tanımladığı dinin kapsamı dışında tuttuğu i&ccedil;in, din a&ccedil;ısından gerekliliğine, daha m&uuml;nazaranın başında karşı &ccedil;ıkacaktır. Ancak bu niyetini a&ccedil;ık&ccedil;a ortaya koyma yerine muhataplarının tepkisini &ccedil;ekmemek i&ccedil;in onların inan&ccedil;larına inanıyormuş gibi demagoji yaparak yine kendi din anlayışını ortaya koyacaktır.</p>\n\n<p>\n	Din nedir? Din hangi konuları kapsamına alır? Dinin temel ilkeleri farklı yorumlara a&ccedil;ık mıdır? Din genelde toplumu, &ouml;zelde kişiyi ilgilendiren d&uuml;ş&uuml;nce beyanı, &ouml;zg&uuml;rl&uuml;k, insan hakları, toplumsal ilişkiler vb. konularda nasıl bir yaklaşımda bulunur? Din ve beşer&icirc; d&uuml;ş&uuml;nce ekolleri arasında ortak y&ouml;nler olabilir mi? Veya din insan d&uuml;ş&uuml;ncesine ne kadar değer verir? Bu ve benzeri sorular konusunda sunacağımız incelemelere temel oluşturması i&ccedil;in bu makalede dinin tanımı konusunda ileri s&uuml;r&uuml;len g&ouml;r&uuml;şleri etraflıca incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	BATIDA DİNİN TANIMI VE DEĞERLENDİRİLMESİ</p>\n\n<p>\n	M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r ve bilim adamlarının din tanımı, dine bakış ve değerlendiriş tarzları, İsl&acirc;m&#39;ın kendini nasıl tanımladığı bahsine girmeden &ouml;nce, batıda tarih&icirc; s&uuml;re&ccedil; i&ccedil;erisinde &ccedil;eşitli bilim dallarında ileri s&uuml;r&uuml;len din tanımlarını incelemeyi uygun g&ouml;rd&uuml;k. Yeni &ccedil;ağdan bu yana sosyal bilimler dallarında din tanımı ve değerlendirmesi yapan batılı bilim adamlarının konuyla ilgili g&ouml;r&uuml;şlerini -hangi sebeplerden kaynaklandığı ve nasıl bir ortamda g&uuml;ndeme getirildiğine değinmeden- aktarmamız, İsl&acirc;m&#39;ın din tanımı ve yorumuna herhangi bir fayda sağlayacağı i&ccedil;in değil de, aktaracağımız din tanımlarının genelde din bağlıları, &ouml;zelde ise M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;r ve bilim adamları &uuml;zerindeki etkilerinin daha iyi anlaşılmasına yardımcı olacağı i&ccedil;indir. Ayrı bir ifadeyle, bug&uuml;n İsl&acirc;m ve din adına ileri geri ahk&acirc;m kesen ve il&acirc;h&icirc; mesajı bilerek veya farkında olmadan tahrife kalkışanların kimlerin s&ouml;zlerini taklit ve tekrar ettikleri aydınlığa kavuştuğunda din&icirc; konulardaki tartışmaların daha iyi anlaşılacağına inanıyoruz.</p>\n\n<p>\n	Din, Latince&#39;de &quot;religio&quot; kelimesi ile anlatılır. K&ouml;ken bilimi a&ccedil;ısından iki farklı g&ouml;r&uuml;ş vardır. Birincisine g&ouml;re &quot;religio&quot; kelimesi, &quot;bağlamak ve cemaat&quot; anlamlarına gelen &quot;religare&quot; k&ouml;k&uuml;nden; &ouml;teki g&ouml;r&uuml;şe g&ouml;re ise &quot;saygıyla kendisini toplamak&quot; anlamına gelen &quot;religere&quot; k&ouml;k&uuml;nden gelmektedir. Hangi k&ouml;kten gelirse gelsin, Latince &quot;religio&quot; kelimesi, &quot;Allah&#39;a karşı saygıyla karışık bir bağlılık&quot; duygusunu anlatır.(1)</p>\n\n<p>\n	Din tanımında bulunan batılı bilim adamlarının tanımlarını, kesin &ccedil;izgilerle olmasa da, din karşıtı olanlar ve olmayanlar olarak iki b&ouml;l&uuml;me ayırarak incelemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	a- Din Karşıtı Tanımlar:</p>\n\n<p>\n	1- Ludwig Feuerbach (1804-1872):</p>\n\n<p>\n	&quot;Din ilkesel olarak kayıt altına girmektir. Buna g&ouml;re iki kişi arasındaki her t&uuml;rl&uuml; kayıt ve sınırlanma bir t&uuml;r dindir. Cinsel aşk ve iki cins arasındaki ilişkiler de bu tanıma g&ouml;re bir dine d&ouml;n&uuml;ş&uuml;r.&quot;(2)</p>\n\n<p>\n	2- Karl Marks (1818-1883):</p>\n\n<p>\n	&quot;Din halkın afyonudur.&quot;(3) &quot;Din toplumsal ilişkilerin bir &uuml;r&uuml;n&uuml; ve yansımasıdır. &Ouml;yle bir yansıma ve uygulama ki bir perde gibi bu ilişkilerdeki derin eşitsizliklerin g&ouml;r&uuml;nmesini engeller.&quot;(4)</p>\n\n<p>\n	3- Max Muller (1823-1900):</p>\n\n<p>\n	&quot;İlk din, tabiat kuvvetleri karşısında korku, sevgi ve fayda duygularından doğmuştur. Din, bunlar &uuml;zerine kurulmuş bir illizyondur&nbsp; (vehimdir). Din zihnin alamayacağı şeyi zihne sığdırmak, ifade edilmesi imk&acirc;nsız olan şeyi ifade etmek ve nam&uuml;tenahiye (sonsuza) meyletmektir.&quot;(5)</p>\n\n<p>\n	4- Sigmund Freud (1860-1939):</p>\n\n<p>\n	&quot;Din, insanın kendi dışındaki tabiat g&uuml;&ccedil;lerine ve kendi i&ccedil;indeki i&ccedil;g&uuml;d&uuml;lere karşı &ccedil;aresizliğinden kaynaklanmıştır. Din, insanlığın gelişme s&uuml;recinin bir &uuml;r&uuml;n&uuml;d&uuml;r. Din, şehvet i&ccedil;g&uuml;d&uuml;s&uuml;n&uuml;n şuur sahasında aldığı tezah&uuml;rlerden ibarettir.&quot;(6) &quot;Din insanlık i&ccedil;in bir tehlike olagelmiştir.&quot;(7)</p>\n\n<p>\n	5- Samuel King ( - ):</p>\n\n<p>\n	&quot;Din m&uuml;phem, belirsiz bir kavram olagelmiştir. Genellikle birbirine karşıt h&uuml;k&uuml;mler vermiş (savaş ve barış, tekebb&uuml;r ve tevazu, servet ve fakirlik vb.), dilenciliğe teşvik etmiş, başka kurumların işlevini engellemiş, savaş tahrik&ccedil;isi olmuş, ayrılık ve taassup ateşini k&ouml;r&uuml;klemiş ve bilimin ilerlemesini &ouml;nlemiştir.&quot;(8)</p>\n\n<p>\n	Bu konuda ileri s&uuml;r&uuml;lm&uuml;ş din karşıtı tanımlara &ouml;rnek olarak sunduğumuz yukarıdaki din tanımlarını eleştirel bir değerlendirmeye tutarsak:</p>\n\n<p>\n	1- Bu tanımlarda dinin s&ouml;zc&uuml;k anlamıyla terim anlamı karıştırılmış ve bir kavram kargaşası meydana gelmiştir.</p>\n\n<p>\n	2- Din kavramı ile dinin tatbiki, uygulama bi&ccedil;imleri birbirine karıştırılarak bir din tanımı yapılmaya &ccedil;alışılmıştır. Ve bunun gibi din ile dindarların davranışları aynı kefeye konularak birbirinden ayrı tutulmamış ve sonu&ccedil;ta dindarların veya genel olarak din mensuplarının davranışları dinin &ouml;z&uuml;, i&ccedil;eriği olarak sunulmak istenmiştir.</p>\n\n<p>\n	3- Tahrif edilmişler de dahil, tek tanrılı dinlerle, ilkel olarak tanımlanan &ccedil;ok tanrılı şirk k&ouml;kenli dinler aynı bakış a&ccedil;ısından değerlendirilmiş, aynı sebeplere dayandırılmak istenmiştir. Bu doğrultuda konuyu basite indirgeyerek dinin temelinde insanın tabiat karşısında duyduğu aczin, hayretin ve korkunun veya sevgi ve &uuml;midin yattığı gibi bilimsel olmayan teoriler ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p>\n	4- Tanımcılar kendi d&uuml;ş&uuml;nce sistemlerinin haklılığını ispatlamak, kendi d&uuml;nya g&ouml;r&uuml;ş&uuml; ve hayat tarzlarını tevil etmek i&ccedil;in insaf ve bilimsel olmaktan uzaklaşarak kendi d&uuml;ş&uuml;nce ve davranışlarını savunmaya y&ouml;nelik din tanımları ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p>\n	Ger&ccedil;ek veya temel ilkelerinden uzaklaşmış tevhid k&ouml;kenli bir dini kabullenmek, d&uuml;ş&uuml;nce disiplininde ister istemez bazı sınırlamaları, m&uuml;l&acirc;hazaları gerektireceğinden, bu durumdan ka&ccedil;ış yolu olarak dini k&ouml;kten ink&acirc;r y&ouml;ntemine sığınmışlardır. Ayrı bir ifadeyle, kayıtsız şartsız bir serbestlik ve başıboşluk yanlısı olmaları, onları din hakkında b&ouml;yle tanımlar ortaya koymaya sevk etmiştir. Ve nitekim Kur&#39;&acirc;n-ı Kerim kıyamet ve dinin ink&acirc;r edilmesinin sebeplerini beyan ederken başıboşluğa olan eğilimi bu sebepler arasında saymaktadır:</p>\n\n<p>\n	<strong>&quot;Fakat insan, &ouml;n&uuml;n&uuml;n a&ccedil;ık olmasını diler. &#39;Kıyamet g&uuml;n&uuml; (de) ne zaman(mış)?&#39; diye sorar.&quot;</strong>(9) Yani gelecek zamanlarında da fısk u f&uuml;cura, g&uuml;naha devam etmek, tam bir serbestlik i&ccedil;inde yaşamak istediği i&ccedil;in ink&acirc;rcı bir soru y&ouml;nelterek; &quot;Kıyamet g&uuml;n&uuml; de ne zamanmış?&quot; der. Din tanımında bulunan ink&acirc;rcılar da, kendi d&uuml;ş&uuml;nce ve hayat tarzlarını haklı g&ouml;stermek amacıyla, dini b&uuml;t&uuml;n boyutlarıyla k&ouml;kten reddetmek zorunda g&ouml;r&uuml;rler kendilerini.</p>\n\n<h3>\n	b- Din Karşıtı Olmayan Tanımlar:</h3>\n\n<p>\n	Yukarıda değinildiği &uuml;zere, din hakkında birbirinden farklı tanımlar yapılmış, dinin ortaya &ccedil;ıkış sebepleri ve k&ouml;kleriyle ilgili farklı g&ouml;r&uuml;şler ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r. İnk&acirc;rcıların konuyla ilgili tanımları, dinler arasında herhangi bir fark g&ouml;zetmeksizin a&ccedil;ıktan a&ccedil;ığa dine karşı bir tavır sergilerken, din karşıtı olmayanlar tarafından ileri s&uuml;r&uuml;len g&ouml;r&uuml;şlerin hak dinle uygunluk arz ettiği sanılmasın. Aksine, ger&ccedil;ek din ile batılı bilim adamları arasında yaygınlık kazanmış bilimsel ve felsef&icirc; din tanımları arasında b&uuml;y&uuml;k farklılıklar olduğu kesindir ve bunlardan bazılarını aktararak kısaca incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	1- John Locke (1632-1704):</p>\n\n<p>\n	&quot;Diyanet, halkın vicdanıyla ilgili ve Tanrı&#39;yla insanlar arasındaki ilişkilerden ibarettir.&quot;(10)</p>\n\n<p>\n	Bu tanıma g&ouml;re din, insanın Allah&#39;la kişisel bir ilişkisinden ibaret olup kişinin kendisi ve toplumla ilişkisini kapsamına almaz. Ahl&acirc;k&icirc; değerler konusunda bir g&ouml;r&uuml;ş&uuml; olmayan b&ouml;yle bir dinin toplumsal işlevi de s&ouml;z konusu olamaz.</p>\n\n<p>\n	2- Emanuel Kant (1724-1804):</p>\n\n<p>\n	&quot;Din, b&uuml;t&uuml;n g&ouml;revlerimize tanrısal buyruklar gibi bakmaktır.&quot;(11)</p>\n\n<p>\n	3- G.W. Friedrich HEGEL (1770-1831):</p>\n\n<p>\n	&quot;Din, felsefeden hemen sonra gelen, akıl ve ruhun s&uuml;rekli ve bağımsız faaliyetlerinden oluşan bir sistemdir.&quot;(12) &quot;Din, kendi &ouml;z&uuml;nden haberli ruhtur, sonludan sonsuza y&uuml;kselmedir.&quot;(13)</p>\n\n<p>\n	4- Emil Boutroux (1845-1921):</p>\n\n<p>\n	&quot;Din, bilimsel g&ouml;r&uuml;ş yanında iman ve his g&ouml;r&uuml;ş&uuml;n&uuml;n hakkını istemesinden ibarettir.&quot;(14) &quot;Din, tanrı hayatına doğrudan doğruya iştiraktir. Din, insanın nam&uuml;tenahi (sonsuz) kudret ile birleşmesidir.&quot;(15)</p>\n\n<p>\n	5- Benedetto Croce (1860-1952):</p>\n\n<p>\n	&quot;Din, eksik bir felsefedir. Din, ruhsal hayatın s&uuml;rekli ve zorunlu bir şekli değil, bilakis ge&ccedil;ici bir belirtisidir.&quot;(16)</p>\n\n<p>\n	Yukarıdaki son d&ouml;rt tanımda a&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, felsefe ve filozoflar, dini felsefenin kendi sistemine g&ouml;re ele alıp, idrak olayından hayat kudretine, evrensel kavramlardan manev&icirc; gerginlik h&acirc;line, &ouml;z&uuml; hissetmek ve duymaktan bağlılık ve teslimiyete kadar, onu &ccedil;eşitli tarzlarda tarif ve tefsir etmeye &ccedil;alışmışlardır.(17) Ancak bu tanımlarda din soyut, zihinsel bir kavram olmaktan &ouml;teye ge&ccedil;memekte, dinin insanın kişisel ve toplumsal hayatındaki işlevi g&ouml;rmezlikten gelinmiştir. İtalyan filozof Benetto Croce&#39;nin tanımında a&ccedil;ık&ccedil;a ortaya konulduğu &uuml;zere, &ccedil;oğu batılı filozoflar a&ccedil;ısından din, hayatın vazge&ccedil;ilmez ve s&uuml;rekli bir par&ccedil;ası değil de akıl ve zihnin insan ruhuyla ilgili soyut ve ge&ccedil;ici bir belirtisinden ibarettir.</p>\n\n<p>\n	Batılı ruh bilimciler ise din konusuna kendi bilimsel incelemeleri a&ccedil;ısından bakmış, bu konuda din tanımları yapmışlardır.</p>\n\n<p>\n	6- Herbert Spencer (1820-1903):</p>\n\n<p>\n	&quot;Din zek&acirc;nın &uuml;st&uuml;nde, her yerde hazır ve nazır bir şeyin varlığına inanmaktan ibarettir.&quot;(18)</p>\n\n<p>\n	7- Edward Tylor ( - ):</p>\n\n<p>\n	&quot;Din, birtakım ruhan&icirc; varlıklara inanmaktan ibarettir. Bu ruhan&icirc; varlıklar kendi varlıklarını m&uuml;drik, insanların malik oldukları kuvvetlerin &uuml;st&uuml;nde kuvvet sahibi varlıklardır. Bu ruhan&icirc; varlıklar &ouml;l&uuml;lerin ruhları, periler ve cinler olabileceği gibi ger&ccedil;ek mabutlar da olabilir.&quot;(19)</p>\n\n<p>\n	8- William James (1842-1910):</p>\n\n<p>\n	&quot;Din, insanın kendisini kaynağa ve y&uuml;ce ruhlara bağlaması ve irtibatlandırmasıyla elde ettiği durumdur.&quot;(20)</p>\n\n<p>\n	Ruh bilimciler, daha &ccedil;ok ilkel dinler &uuml;zerindeki incelemelerini din hakkında genelleştirmişlerdir. Animizm (canlıcılık) ekol&uuml;n&uuml;n temsilcisi Tylor, ilkel dinlerle ger&ccedil;ek dini birbirine karıştırırken, pragmatizm ekol&uuml;n&uuml;n kurucusu Amerikalı filozof William James, yaptığı tanımın a&ccedil;ıklamasında din&icirc; inan&ccedil;, h&uuml;k&uuml;m ve ibadetleri dinin tanımı dışında tuttuğunu, &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bunların dinin zahirini oluşturduğunu belirtmektedir. William James, dinin sonu&ccedil; ve semeresini dinin kendisiyle karıştırmıştır. Onun ruh h&acirc;leti olarak belirttiği şey, ger&ccedil;ekte dine bağlılığın sonucudur, dinin kendisi değil. &Ouml;te yandan bu ruh h&acirc;li, sadece ibadetin semeresidir, dinin b&uuml;t&uuml;n boyutlarına bağlılığın değil.</p>\n\n<p>\n	Batılı toplum bilimciler, dinin mahiyetiyle meşgul olmayıp onun toplumsal koşullarla olan ilişkisi &uuml;zerinde durmuşlardır. Din&icirc; inan&ccedil;ların ve bunların gereği olan normların doğruluğu veya yanlışlığı ile değil, insanların inan&ccedil;ları dolayısıyla bazı normlara uydukları ve diğerlerinden başka t&uuml;rl&uuml; hareket ettikleri ile ilgilenirler.(21) &Uuml;nl&uuml; sosyolog Durkheim&#39;ın bu konudaki tanımı &ouml;rnek olarak sunulabilir.</p>\n\n<p>\n	9- Emile Durkheim (1858-1917):</p>\n\n<p>\n	&quot;Din, mukaddes ve mukaddes olmayan şeyler hakkında inan&ccedil;lar ve ibadetlerden oluşan ortak bir disiplindir. Bu inan&ccedil;lar ve ibadetler, onları kabul eden kimseleri ahl&acirc;k&icirc; ve toplumsal a&ccedil;ıdan manev&icirc; bir cemaat h&acirc;linde birleştirir.&quot;(22)</p>\n\n<p>\n	Durkheim&#39;a g&ouml;re toplum, Tanrı yerine ge&ccedil;mektedir. Yani dinin kaynağı toplumun kendisidir, başka bir varlık değil.</p>\n\n<h2>\n	İSL&Acirc;M&#39;A G&Ouml;RE DİN TANIMI</h2>\n\n<p>\n	<strong>Dinin S&ouml;zc&uuml;k Anlamı:</strong></p>\n\n<p>\n	Arap&ccedil;a bir kelime olan &quot;din&quot; aşağıdaki anlamlarda kullanılmıştır: M&uuml;k&acirc;fat, itaat, İsl&acirc;m, &ouml;rf ve &acirc;det, insanın iman ettiği şey, ispat, takva, isyan vs.(23) Din kelimesi millet, İsl&acirc;m, siret, &acirc;det, hesap, h&acirc;l, m&uuml;lk, h&uuml;k&uuml;m, ceza, kaza, tedbir, itaat, ibadet, şeriat, iman, takva, yol, saltanat ve idare, ivaz vs.(24) Dinin kelime manası, Allah&#39;a ibadet ve iman hakkında her milletin tuttuğu yoldur.(25)</p>\n\n<p>\n	Bu tanımlar arasında m&uuml;k&acirc;fat, itaat ve insanın izlediği yol, dinin terim anlamına daha yakındır ve Kur&#39;&acirc;n&#39;da da daha &ccedil;ok bu &uuml;&ccedil; anlamda kullanılmıştır.(26) G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere dinin s&ouml;zc&uuml;k anlamını tanımlayanların ortaklaşa &uuml;zerinde durdukları anlam, inan&ccedil; olarak insanın takip ettiği yoldur.</p>\n\n<p>\n	<strong>Dinin Terim Anlamı:</strong></p>\n\n<p>\n	Birinci Tanım: Seyyid Şerif C&uuml;rcan&icirc;: &quot;Din, akıl sahiplerini peygamberlerin tebligatını kabul etmeye davet eden il&acirc;h&icirc; bir kanundur.&quot;(27)</p>\n\n<p>\n	İkinci Tanım: All&acirc;me Muhammed H&uuml;seyin Tabataba&icirc; (1902-1981): &quot;Din, Kur&#39;&acirc;n terminolojisinde insan i&ccedil;in izlenilmesi ka&ccedil;ınılmaz hayat y&ouml;ntemidir.&quot;(28)</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; Tanım: İsl&acirc;m Ansiklopedisi (D.B. Mc Donald): &quot;Din, Allah tarafından kurulup, mensuplarını d&uuml;nya ve ahirette necata sevk eden itikat ve amellerden ibaret bir m&uuml;essesedir.&quot;(29)</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; Tanım: Prof. Muhammad Taki Misbah: &quot;Din, terim olarak, evren ve insanın yaratıcısına inan&ccedil; ve bu inan&ccedil;lara uygun pratik emirlerden ibarettir.&quot;(30)</p>\n\n<p>\n	Yukarıdaki tanımların her biri dinin bir veya bir&ccedil;ok y&ouml;n&uuml;n&uuml; kısa ve &ouml;z ifadelerle beyan etmekle birlikte, ayrı ayrı değerlendirildiklerinde, yine de tanımın ş&uuml;mul&uuml;ne giren şeylerin hepsini kapsamlarına almadıkları dikkatten ka&ccedil;mamaktadır. Bu tanımların her biri, hi&ccedil; kuşkusuz Kur&#39;&acirc;n-ı Kerim&#39;deki ayetlerden veya Kur&#39;&acirc;n&#39;ın ruhundan ilham alınarak ileri s&uuml;r&uuml;lm&uuml;ş ifadelerdir. Ancak bu tanımların bazılarında din akait ve ibadetlerle sınırlı tutulmuş, ruhsal ve d&uuml;ş&uuml;nsel konuların &ouml;nemli bir b&ouml;l&uuml;m&uuml; tanım dışında bırakılmıştır. &Ouml;te yandan din kelimesi, Kur&#39;&acirc;n&#39;da her yerde aynı anlamda kullanılan tek bir terim olarak ge&ccedil;mediği i&ccedil;in, sadece tanımlanan anlamın kastedildiği s&ouml;ylenemez. Bu tanımların bazılarında dinin inan&ccedil;la ilgili b&ouml;l&uuml;m&uuml; g&ouml;rmezlikten gelinirken, bazılarında insanın kendisi ve Allah&#39;la ilişkileri tanım dışında tutulmuştur. Yukarıdaki tanımların doğruluğunu kabul etmekle birlikte &quot;din&quot; hakkında daha kapsamlı ş&ouml;yle bir tanımın daha uygun olacağını d&uuml;ş&uuml;n&uuml;yoruz:</p>\n\n<p>\n	<strong>&quot;Din, peygamberlerin y&uuml;ce Allah tarafından tebliğ etmek, insanlara ulaştırmakla g&ouml;revlendirildikleri konuların t&uuml;m&uuml;nden ibarettir.&quot;</strong>(31)</p>\n\n<p>\n	Bu tanımdan hareketle denilebilir ki:</p>\n\n<p>\n	a- Peygamberlerin insanlara Allah Tebarek ve Teal&acirc; tarafından tebliğ ettikleri konular, halkın madd&icirc; hayatı ve bu d&uuml;nyasıyla ilgili olduğu gibi, manev&icirc; hayatı, ahireti ve &ouml;teki d&uuml;nyasıyla da ilgilidir. Peygamberlerin misyonunda tek y&ouml;nl&uuml;l&uuml;ğe rastlanmaz.</p>\n\n<p>\n	b- &quot;Din&quot; insanın ilişkilerinin b&uuml;t&uuml;n boyutlarını kapsamına alır. İnsanın hem Allah&#39;la ilişkisini, hem halkla ilişkisini, hem de kendisiyle ilişkisini i&ccedil;eren re&ccedil;eteler sunar.</p>\n\n<p>\n	c- Kur&#39;&acirc;n-ı Kerim&#39;in bazı ayetlerinde &quot;din&quot; kelimesi, bu son tanımda belirtilen anlamda kullanılmıştır: <strong>&quot;O, peygamberini hidayetle ve hak dinle; o dini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in g&ouml;nderendir. İsterse m&uuml;şrikler hoşlanmasınlar.&quot;</strong>(32) <strong>&quot;O size, dinden Nuh&#39;a tavsiye ettiğini, sana vahyettiğimizi şeriat (hukuk d&uuml;zeni) yaptı.&quot;</strong>(33)</p>\n\n<p>\n	d- &quot;Din&quot; insanın vicdanını ilgilendiren kişisel konuları i&ccedil;erdiği gibi, insanın toplumsal hayatını, yani başka insanlarla ve devlet de dahil b&uuml;t&uuml;n meden&icirc; kurumlarla olan ilişkilerini d&uuml;zenleyen ilkesel ve bazen ayrıntılı h&uuml;k&uuml;mleri, kanun ve kuralları da i&ccedil;erir.</p>\n\n<p>\n	Batıda &ccedil;eşitli bilim dallarında meşgul olmuş, dallarında kayda değer eserler vermiş ve bug&uuml;nk&uuml;&nbsp; batı toplumları ve d&uuml;nyanın başka yerlerindeki toplumlarda dinin &ouml;z&uuml;ne, mahiyetine karşı yeni yeni din anlayışlarının ortaya &ccedil;ıkmasına ortam hazırlamış bilim adamlarının &quot;din&quot; tanımları ve dine yaklaşımlarına il&acirc;veten İsl&acirc;m&#39;ın &quot;din&quot; tanımına kısaca yer verdiğimiz makalemizin, g&uuml;n&uuml;m&uuml;zde dine karşı ve din adına ileri s&uuml;r&uuml;len g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nce akımlarının anlaşılmasına yardımcı olmasını, dinin menşei, hedefi, toplumsal işlevleri konulu incelemelere bir başlangı&ccedil; teşkil etmesini &uuml;mit ederiz.</p>\n\n<h3>\n	DİPNOTLAR:</h3>\n\n<p>\n	1- A. Adnan Adıvar, Bilim ve Din, İstanbul 1980, s.14; K&acirc;mil Kaya, Din-Devlet İlişkileri ve DİB., İstanbul 1998, s.26.</p>\n\n<p>\n	2- Ludwig Feurbach, Klasik Alman Felsefesinin Sonu, Fars&ccedil;a&#39;ya &ccedil;ev. Perviz Baba&icirc;, Tahran, s.47.</p>\n\n<p>\n	3- Jacques Austruy, Kapitalizm Marksizm ve İsl&acirc;m, &ccedil;ev. Ag&acirc;h Oktay G&uuml;ner, İstanbul 1978, s.85.</p>\n\n<p>\n	4- Andre Peter, Marks ve Marksizm, Fars&ccedil;a &ccedil;ev. Şucaeddin Ziyaiyan, Tahran, s.105.</p>\n\n<p>\n	5- Y&uuml;mni Sezen, Sosyolojide ve Din Sosyolojisinde Temel Bilgiler ve Tartışmalar, M.&Uuml;. İlahiyat Fak.Vakfı Yayınları, İstanbul 1990, s.191-192.</p>\n\n<p>\n	6- Amiran Kurtkan Bilgiseven, Genel Sosyoloji, İstanbul 1986, s.32.</p>\n\n<p>\n	7- Erich Fromm, Psikanaliz ve Din, &ccedil;ev. Aydın ARITAN, İstanbul 1981, s.26.</p>\n\n<p>\n	8- Samuel KING, Sociology, Fars&ccedil;a &ccedil;ev. M&uuml;şeffik Hemedan&icirc;,Tahran 1965, s.127,144 ve 145.</p>\n\n<p>\n	9- Kıyamet Suresi: 5-6.</p>\n\n<p>\n	10- John Locke, İnsan Anlığı &Uuml;zerine Deneme, Fars&ccedil;a terc&uuml;mesinden.</p>\n\n<p>\n	11- Mehmet AYDIN, Kant ve &Ccedil;ağdaş İngiliz Felsefesinde Tanrı Ahl&acirc;k İlişkisi, Ankara 1981, s.96.</p>\n\n<p>\n	12- A. Adnan ADIVAR, a.g.e., s.15.</p>\n\n<p>\n	13- Y&uuml;mni Sezen, Sosyoloji A&ccedil;ısından Din, İstanbul 1988, s.8.</p>\n\n<p>\n	14- A. Adnan ADIVAR, a.g.e., s.17.</p>\n\n<p>\n	15- M. Rahmi BALABAN, Son Asrın İlim Adamlarına G&ouml;re İlim, Ahl&acirc;k, İman, DİB. Yayınları, Ankara, s.144.</p>\n\n<p>\n	16- A. Adnan ADIVAR, a.g.e., s.15.</p>\n\n<p>\n	17- Y&uuml;mni SEZEN, a.g.e., s.7.</p>\n\n<p>\n	18- Emile DURKHEIM, Din Hayatının İptidai Şekilleri, &ccedil;ev. H&uuml;seyin Cahit. c.1, İstanbul 1923. s.146-147.</p>\n\n<p>\n	19- Emile DURKHEIM, a.g.e., c.1, s.60.</p>\n\n<p>\n	20- Seyyid Muhammed MURTAZAV&Icirc;, Keyhan Gazetesi, sayı: 16848.</p>\n\n<p>\n	21- Sulhi D&Ouml;NMEZER, Sosyoloji, İstanbul 1990, s.261.</p>\n\n<p>\n	22- Emile DURKHEIM, a.g.e., c.1, s.94.</p>\n\n<p>\n	23- Lisan&#39;ul-Arab.</p>\n\n<p>\n	24- El-Mevarid.</p>\n\n<p>\n	25- Şemsettin SAMİ, Kamus-i T&uuml;rki, c.1, İstanbul 1985, s.26.</p>\n\n<p>\n	26- Seyyid Muhammed MURTAZAV&Icirc;, a.g.e.</p>\n\n<p>\n	27- Seyyid Şerif C&Uuml;RCAN&Icirc;, Ta&#39;rifat, İstanbul 1300, s.72; Din-Devlet İlişkileri ve DİB., s. 31.</p>\n\n<p>\n	28- All&acirc;me Muhammed H&uuml;seyin TABATABA&Icirc;, Amuziş-i Din, Tahran 1980.</p>\n\n<p>\n	29- D. B. MC DONALD, İsl&acirc;m Ansiklopedisi, c.3, MEB. Yayınları, İstanbul 1977, s.590.</p>\n\n<p>\n	30- Muhammed Taki MİSBAH, Amuziş-i Akaid, Tahran, c.1, s.28.</p>\n\n<p>\n	31- S. M. Murtazav&icirc;, a.g.e.</p>\n\n<p>\n	32- Tevbe Suresi: 33.</p>\n\n<p>\n	33- Ş&ucirc;ra Suresi:13.</p>','Din Nedir?','','publish','closed','open','','din-nedir','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3284',0,'post','',0),(3285,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	MUSA AYDIN</h5>\n\n<p>\n	Derginin ge&ccedil;en sayısında da hatırlattığımız gibi, bu b&ouml;l&uuml;mde Hz. Hatice&#39;nin Resulullah&#39;tan başkasıyla evlenmediği g&ouml;r&uuml;ş&uuml;n&uuml; ispatlamaya &ccedil;alışacağız.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">*</a></p>\n\n<p>\n	Bazı tarih&ccedil;iler, Allah Resul&uuml;&#39;n&uuml;n evlendiği hanımlarının -Aişe hari&ccedil;- hepsinin dul olduğunu, Hz. Hatice&#39;nin ise, Peygamber&#39;den &ouml;nce, &quot;Atik b. Abid el-Mahzum&icirc;&quot; ve &quot;Ebu H&acirc;le et-Temim&icirc;&quot; isimli iki şahısla evlendiğini, hatta bunlardan evl&acirc;t sahibi olduğunu ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p>\n	Ancak biz bu rivayetlerin doğruluğundan ş&uuml;pheliyiz ve bunların uydurulmasında, daha &ccedil;ok siyas&icirc; emellerin yattığını ve bazıları i&ccedil;in fazilet ve &uuml;st&uuml;nl&uuml;k &uuml;retmenin ama&ccedil;landığını d&uuml;ş&uuml;nmekteyiz. Bu konudaki bazı delillerimizi kısaca şu şekilde sıralayabiliriz:</p>\n\n<p>\n	1) Her şeyden &ouml;nce bu rivayetleri inceleyen bir kimse, onların arasında bir&ccedil;ok &ccedil;elişki ve ihtil&acirc;fın bulunduğunu a&ccedil;ık&ccedil;a g&ouml;rebilir. &Ouml;rneğin, bazı rivayetlerde &quot;Ebu H&acirc;le&quot; k&uuml;nyesini taşıyan şahsın isminin &quot;Nebbaş b. Z&uuml;rare&quot;, bazısında &quot;Z&uuml;rare b. Nebbaş&quot;, bazısında &quot;Hind&quot;, bazısında ise &quot;Malik&quot; olduğu ge&ccedil;mektedir. Bazı rivayetler onun sahab&icirc; olduğunu, bazısı ise olmadığını ileri s&uuml;rmektedir. Bazısı onun Atik&#39;ten &ouml;nce, bazısı ise sonra Hz. Hatice&#39;yle evlendiğini s&ouml;yl&uuml;yor. Sonra rivayetler, Hz. Hatice&#39;nin bu kişilerden &quot;Hind&quot; isminde bir &ccedil;ocuğunun olduğunu ileri s&uuml;rm&uuml;ş, ancak bazısı bu &ccedil;ocuğun kız &ccedil;ocuğu olup Atik&#39;e ait olduğunu, bazısı ise erkek &ccedil;ocuğu olup diğer kocasına ait olduğunu s&ouml;ylemiştir. Yine erkek olduğunu iddia eden rivayetlerin bazısında bu &ccedil;ocuğun taun hastalığından &ouml;ld&uuml;ğ&uuml;, bazısında ise Cemel Savaşı&#39;nda Hz. Ali&#39;nin cephesinde şehit d&uuml;şt&uuml;ğ&uuml; iddia edilmiştir.<sup>(1)</sup></p>\n\n<p>\n	2) Bu iddiaların aksini iddia ve rivayet eden &acirc;limler ve tarih&ccedil;iler de vardır. &Ouml;rneğin; İbn-i Şehraşub, <em>Menakıb-ı &Acirc;l-i Eb&icirc; Talib</em> adlı kitabında ş&ouml;yle diyor: &quot;Ahmed Bel&acirc;zur&icirc;, <em>Ensab&#39;ul-Eşraf</em> adlı kitabında, Ebu&#39;l-Kasım el-K&ucirc;f&icirc;, <em>el-İstiğase</em> adlı kitabında, b&uuml;y&uuml;k Şia &acirc;limi Seyyid Murtaza <em>eş-Şaf&icirc;</em> adlı kitabında, Şia&#39;nın bir diğer b&uuml;y&uuml;k &acirc;limi Ebu Cafer et-Tus&icirc;, <em>Telhis&#39;&uuml;ş-Şaf&icirc;</em> adlı kitabında, Allah Resul&uuml;&#39;n&uuml;n Hz. Hatice&#39;yle bakire olduğu h&acirc;lde evlendiğini rivayet etmişlerdir. Ayrıca, <em>el-Envaru ve&#39;l-Bide&#39;</em> isimli kitapta, Rukayye ve Zeyneb&#39;in Hz. Hatice&#39;nin kız kardeşi H&acirc;le&#39;nin kızları olduğu ileri s&uuml;r&uuml;lm&uuml;şt&uuml;r. Bu g&ouml;r&uuml;ş de, bizim naklettiğimiz rivayeti g&uuml;&ccedil;lendirmektedir.&quot;<sup>(2)</sup></p>\n\n<p>\n	3) Ebu&#39;l-Kasım el-K&ucirc;f&icirc;, yine aynı kitabında şunları kaydetmektedir:</p>\n\n<p>\n	&quot;Gerek S&uuml;nn&icirc;, gerekse Şi&icirc;, eser sahipleri ve haber nakilcilerinin (tarih&ccedil;ilerin) hepsi icma&icirc; bir şekilde ş&ouml;yle rivayet etmişlerdir: &quot;Kureyş eşrafı, b&uuml;y&uuml;kleri ve zenginlerinden, Hatice&#39;yle evlenmek i&ccedil;in ona talip olmayan kalmadı. Ancak o, onların hepsini reddetti ve hi&ccedil;birisiyle evlenmedi. Sonradan Resulullah (s.a.a) ile evlendiğinde, Kureyş kadınları ona &ouml;fkelenerek k&uuml;st&uuml;ler ve ş&ouml;yle dediler: &#39;Kureyş&#39;in eşrafı ve emirleri sana talip oldular; fakat sen onların hepsini reddedip Ebu Talib&#39;in parasız, malsız, yetim ve fakir yeğeniyle evlendin?!&#39; &quot;<sup>(3)</sup></p>\n\n<p>\n	Şimdi, b&ouml;yle bir konuma sahip olan Hatice&#39;nin, Kureyş b&uuml;y&uuml;klerini ve eşrafını bırakıp da Temimli bir bedev&icirc;yle evlenebileceğine hangi akıl sahibi ihtimal verebilir?! G&ouml;r&uuml;ş ve teşhis sahibi kimseler bunu en muhal, en itibarsız s&ouml;zlerden saymazlar mı?!</p>\n\n<p>\n	4) Madd&icirc; manev&icirc; hi&ccedil;bir değer, şan ve ş&ouml;hrete sahip olmayan bir bedev&icirc;yle evlenmesi, kendilerini reddeden Hatice&#39;yi yermek, onu k&uuml;&ccedil;&uuml;mseyip alay etmek i&ccedil;in Kureyşlilerin elinde en iyi bir koz ve en g&uuml;zel bahane değil miydi? Resulullah&#39;la evlendiğinde olduğu gibi. Halbuki hi&ccedil;bir kaynakta b&ouml;yle bir şeye rastlanmamıştır.</p>\n\n<p>\n	Bazıları, Haris b. Eb&icirc; H&acirc;le isimli birisinden bahsederken, onun Hatice&#39;nin oğlu olduğu ve Mekke&#39;de Allah Resul&uuml; davetini ilk a&ccedil;ığa vurduğunda, M&uuml;sl&uuml;manların verdiği ilk şehit olduğunu iddia etmiş ve bunu, Hz. Hatice&#39;nin &ouml;nceden başka birisiyle evlendiğine delil olarak g&ouml;stermeye &ccedil;alışmışlardır.<sup>(4)</sup></p>\n\n<p>\n	Buna vereceğimiz cevap şudur: Evvel&acirc;; bu şahsın Hz. Hatice&#39;nin oğlu olduğu iddiası hi&ccedil;bir delile dayanmamaktadır ve zahiren Hz. Hatice&#39;nin Ebu H&acirc;le isminde birisi ile evlendiği rivayetine dayanmaktadır. Biz de zaten bunun yanlış olduğunu ispatlamayaa &ccedil;alışmaktayız.</p>\n\n<p>\n	Saniyen; &quot;Haris&quot; denen bu şahsın ilk İsl&acirc;m şehidi olduğu iddiası da doğru değildir; zira bu iddiayla &ccedil;elişen bir&ccedil;ok meşhur rivayet mevcuttur. &Ouml;rneğin, İbn-i Abbas&#39;tan ş&ouml;yle rivayet edilmiştir: &quot;Ammar&#39;ın babası ve annesi &ouml;ld&uuml;r&uuml;ld&uuml;ler ve o ikisi M&uuml;sl&uuml;manlardan ilk şehit d&uuml;şen kimselerdir.&quot;<sup>(5)</sup></p>\n\n<p>\n	Yine sahih bir senetle ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&quot;İsl&acirc;m&#39;da ilk şehit S&uuml;meyye&#39;dir. Allah ona rahmet eylesin.&quot;<sup>(6)</sup></p>\n\n<p>\n	Aynı şey M&uuml;cahid&#39;den de nakledilmiştir.<sup>(7)</sup></p>\n\n<p>\n	Bazıları, S&uuml;meyye&#39;nin ilk kadın şehit, Haris&#39;in ise ilk erkek şehit olduğunu iddia etmek istemişlerse de, bu iddia da ge&ccedil;ersiz bir iddiadır. Zira: Evvela; İbn-i Abbas&#39;ın rivayeti gereği, ilk erkek şehit de Ammar&#39;ın babası Yasir&#39;dir. Saniyen; &quot;şehid&quot; kelimesi bir&ccedil;ok diğer kelime gibi Arap&ccedil;a&#39;da kadın erkek arasında m&uuml;ştereken kullanılan bir kelimedir. Nitekim yukarıda naklettiğimiz rivayette S&uuml;meyye i&ccedil;in de &quot;şehid&quot; tabiri kullanılmıştır.</p>\n\n<h2>\n	HZ. HATİCE&#39;DEN OLDUĞU S&Ouml;YLENEN RESULULLAH&#39;IN KIZLARI</h2>\n\n<p>\n	Ebu&#39;l-&Acirc;s b. Reb&icirc;&#39; ve Osman b. Affan ile evlendikleri s&ouml;ylenen Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m isimli kızlara gelince; bunların da yine bir&ccedil;okları tarafından Resulullah&#39;ın Hz. Hatice&#39;den d&uuml;nyaya gelen kızları olduğu, birisinin Ebu&#39;l-&Acirc;s b. Reb&icirc;&#39; ile, diğerlerinin de Osman b. Affan ile evlendikleri iddia edilmiş ve daha &ccedil;ok bu g&ouml;r&uuml;ş ş&ouml;hret kazanmıştır. Fakat bize g&ouml;re, bu iddia da doğru değil ve s&ouml;z konusu kızlar Resulullah&#39;ın ger&ccedil;ek kızları değillerdir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml;n delillerini de aşağıda kısaca a&ccedil;ıklamaya &ccedil;alışacağız:</p>\n\n<p>\n	Evvela; bu g&ouml;r&uuml;ş&uuml; reddeden ve başka bir g&ouml;r&uuml;ş ileri s&uuml;ren tarih&ccedil;iler de vardır. Ebu&#39;l-Kasım el-K&ucirc;f&icirc; ve diğer bazıları ş&ouml;yle kaydetmişlerdir: &quot;Hatice&#39;nin &#39;H&acirc;le&#39; isminde bir kız kardeşi vardı. Ben&icirc; Mahzum kabilesinden birisi onunla evlenince, onun i&ccedil;in &#39;H&acirc;le&#39; isminde bir kız &ccedil;ocuğu doğurdu. Hatice&#39;nin kız kardeşi bu adamdan ayrıldıktan sonra bu sefer Ben&icirc; Temim kabilesinden &#39;Ebu Hind&#39; isminde birisiyle evlendi; onun i&ccedil;in de &#39;Hind&#39; isminde bir &ccedil;ocuk doğurdu. Ben&icirc; Temim&#39;den olan bu adamın H&acirc;le&#39;den başka bir eşi daha vardı ki, ondan da &#39;Zeynep&#39; ve &#39;Rukayye&#39; isminde iki kız &ccedil;ocuğu oldu. Sonra Zeynep ve Rukayye&#39;nin anneleri, ardından da babaları vefat etti. Bunun &uuml;zerine H&acirc;le&#39;nin o adamdan olan &#39;Hind&#39; isimli &ccedil;ocuğu babasının kabilesine d&ouml;nd&uuml;. Ortada kalan H&acirc;le ve kocasının iki &ccedil;ocuğu Zeynep ve Rukayye&#39;yi de Hz. Hatice kendi yanına aldı. Sonradan Hz. Hatice Resulullah&#39;la evlenip, H&acirc;le de vefat edince Zeynep ve Rukayye isimli &ccedil;ocuklar, Hz. Hatice ve Resulullah&#39;ın kefaleti altına girdiler... &Ouml;te yandan Araplar, &uuml;vey evl&acirc;dı da ger&ccedil;ek evl&acirc;t telakki ettikleri i&ccedil;in bu iki kız da Resulullah&#39;ın kızları olarak anılmaya başlandı. Halbuki bunlar, Peygamber&#39;in değil, H&acirc;le&#39;nin kocası Ebu Hind&#39;in kızları idiler...&quot;<sup>(8)</sup></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Hz. Hatice&#39;ye isnat edilenler, kız kardeşi hakkında s&ouml;ylenenlere bir&ccedil;ok a&ccedil;ıdan benzerlik arz etmektedir. Belki de Hz. Hatice hakkında -kasıtlı veya kasıtsız- yapılan yanlışların bir&ccedil;oğu da buradan kaynaklanmaktadır.</p>\n\n<p>\n	Saniyen; s&ouml;z konusu kızların Peygamber&#39;in (s.a.a) kızları olduğunu iddia edenlerin kendilerinin naklettikleri rivayetler arasında akıl almaz &ccedil;elişkiler mevcuttur; mesel&acirc; bir taraftan ş&ouml;yle rivayet ediyorlar: &quot;Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m cahiliyet zamanında <strong>&#39;Ebu Leheb&#39;in iki eli kurusun; kurudu da.&#39;</strong> ayeti nazil olduğunda, Ebu Leheb ve eşi, babalarının dinine girdiklerini gerek&ccedil;e g&ouml;stererek &ccedil;ocuklarına Resulullah&#39;ın kızlarını boşamalarını emrettiler; onlar da hen&uuml;z cinsel bir ilişkide bulunmadan eşlerini boşadılar. Ardından Osman b. Affan Rukayye ile evlenip onunla birlikte bi&#39;setin beşinci yılında Habeşe&#39;ye hicret etti. O sırada hamile olan Rukayye, geminin i&ccedil;erisinde &ccedil;ocuğunu bir kan pıhtısı h&acirc;linde d&uuml;ş&uuml;rd&uuml;. Daha sonra Habeşe&#39;den d&ouml;nd&uuml;klerinde Medine&#39;de vefat etti.<sup>(9)</sup></p>\n\n<p>\n	Diğer taraftan aynı adamlar yine ş&ouml;yle rivayet ediyorlar. Mesel&acirc; Makdis&icirc; diyor ki: &quot;Hatice cahiliyet zamanında, Abdumenaf isminde bir erkek &ccedil;ocuk, İsl&acirc;m&#39;dan sonra ise iki erkek ve d&ouml;rt kız &ccedil;ocuk olmak &uuml;zere şu isimlerdeki &ccedil;ocukları doğurmuştur: Kasım; -ki bu &ccedil;ocuğa atfen Allah Resul&uuml;&#39;ne &#39;Ebu&#39;l-Kasım&#39; deniyordu- bu &ccedil;ocuk b&uuml;y&uuml;y&uuml;nceye kadar yaşadı, sonra vefat etti.</p>\n\n<p>\n	K&uuml;&ccedil;&uuml;k yaşta vefat eden Abdullah, &Uuml;mm&uuml; G&uuml;ls&uuml;m, Zeyneb, Rukayye ve Fatıma.&quot;<sup>(10)</sup></p>\n\n<p>\n	Veya Kastal&acirc;n&icirc; ve Diyarbekr&icirc; ş&ouml;yle diyorlar: &quot;Allah Resul&uuml;&#39;n&uuml;n bi&#39;setten &ouml;nce Abdummenaf isminde bir &ccedil;ocuğu oldu ve bununla birlikte Resullah&#39;ın &ccedil;ocuklarının sayısı on ikidir; Abdumenaf hari&ccedil; hepsi İsl&acirc;m&#39;dan sonra d&uuml;nyaya gelmişlerdir.&quot;<sup>(11)</sup></p>\n\n<p>\n	Z&uuml;beyr b. Bekkar ve diğer bir&ccedil;oğundan ise şu bilgiler rivayet edilmiştir: &quot;Abdullah, sonra &Uuml;mm&uuml; G&uuml;ls&uuml;m, sonra Fatıma, daha sonra da Rukayye, hepsi sırayla İsl&acirc;m&#39;dan sonra d&uuml;nyaya gelmişlerdir.&quot;<sup>(12)</sup></p>\n\n<p>\n	Tarih&ccedil;i S&uuml;heyl&icirc; de Resulullah&#39;ın b&uuml;t&uuml;n &ccedil;ocuklarının İsl&acirc;m zamanında doğduğunu kaydetmektedir.&quot;<sup>(13)</sup></p>\n\n<p>\n	Yine bazıları, Rukayye&#39;nin hepsinden, hatta Hz. Fatıma&#39;dan k&uuml;&ccedil;&uuml;k olduğunu s&ouml;ylemişlerdir.&quot;<sup>(14)</sup></p>\n\n<p>\n	Şimdi b&uuml;t&uuml;n bunlardan sonra, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n cahiliyet zamanında Ebu Leheb&#39;in &ccedil;ocuklarıyla evlendiğini nasıl iddia edebiliyor ve bu a&ccedil;ık &ccedil;elişkiyi g&ouml;remiyorlar?!</p>\n\n<p>\n	Yine İsl&acirc;m&#39;dan sonra d&uuml;nyaya gelen Rukayye&#39;yi hemen Osman&#39;la evlendirebiliyorlar; halbuki b&uuml;t&uuml;n tarihlerin yazdığına g&ouml;re Habeşe&#39;ye birinci hicret, bi&#39;setin 5. yılında ger&ccedil;ekleşmiştir. Hatta eğer İsl&acirc;m&#39;ın ilk yılında d&uuml;nyaya geldiğini kabul etsek dahi beş yaşındaki bir &ccedil;ocuğun nasıl evlendiğini ve hemen hamile kalıp gemide &ccedil;ocuk d&uuml;ş&uuml;rd&uuml;ğ&uuml;n&uuml; s&ouml;yleyebiliriz?! Kaldı ki onlar daha da ileriye gidip, &ouml;nce onu Ebu Leheb&#39;in &ccedil;ocuklarıyla evlendiriyorlar; sonra da boşatıp, Osman b. Affan&#39;la evlendiriyorlar!!</p>\n\n<p>\n	Yine diyorlar ki: &quot;Ebu Leheb ve eşi, &quot;Mesed Suresi&quot; indiğinde, &ccedil;ocuklarına, Resulullah&#39;ın kızlarını boşamalarını emrettiler. Onlar da boşadıktan sonra, Osman b. Affan Rukayye ile evlendi.&quot;<sup>(15)</sup></p>\n\n<p>\n	Bu da yine bir&ccedil;ok rivayetleriyle &ccedil;elişmektedir; zira:</p>\n\n<p>\n	a) Bir&ccedil;ok rivayete g&ouml;re (ki doğrudur da) bu sure, M&uuml;sl&uuml;manlar Şi&#39;b-i Eb&icirc; Talib&#39;de muhasara altında tutuldukları sırada inmiştir.<sup>(16)</sup> Bu ise &ouml;nceki s&ouml;yledikleriyle &ccedil;elişmektedir. Zira s&ouml;z konusu muhasara bi&#39;setin altıncı yılında ger&ccedil;ekleşmiştir. Yani Habeşe&#39;ye hicretten bir yıl sonra. G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi iki rivayet arasında yılların fasılasını gerektiren bir &ccedil;elişki s&ouml;z konusudur.</p>\n\n<p>\n	Bazıları bu surenin, <strong>&quot;Yakın akrabalarını korkut.&quot;</strong> (Şuar&acirc;, 214) ayeti indikten sonra ger&ccedil;ekleştirilen toplantıda, Ebu Leheb&#39;in Resulullah&#39;a hakaret etmesinin ardından nazil olduğunu s&ouml;ylemişlerse de, bu doğru değildir. Zira hem ayetlerin siyakı, hem de bu konudaki rivayetler<sup>(17)</sup> bu surenin ayetlerinin toplu bir şekilde nazil olduğunu g&ouml;stermektedir. Bu surenin son ayetlerinde Ebu Leheb&#39;in eşi &Uuml;mm&uuml; Cemil&#39;in Allah Resul&uuml;&#39;ne ettiği eziyet dile getirilerek şiddetli bir şekilde kınanmıştır.</p>\n\n<p>\n	A&ccedil;ıktır ki Kureyşlilerin Resulullah&#39;a eziyetleri, biraz &ouml;nce verdiğimiz &quot;İnzar Ayeti&quot; indikten sonra, Resulullah&#39;ın onların il&acirc;hlarına ve d&uuml;ş&uuml;ncelerine a&ccedil;ık&ccedil;a karşı &ccedil;ıkmasının ardından başlamıştır.</p>\n\n<p>\n	Bu sure (Mesed Suresi) hakkında nakledilen diğer bir rivayet de bizim bu s&ouml;z&uuml;m&uuml;z&uuml; teyit etmektedir; ş&ouml;yle ki: &quot;Allah Resul&uuml;&#39;n&uuml; g&ouml;rmek i&ccedil;in gelen el&ccedil;i heyetler, Resulullah&#39;ı amcası Ebu Leheb&#39;e sorar ve; &#39;Sen onu daha iyi bilirsin.&#39; diye Peygamber (s.a.a) hakkındaki g&ouml;r&uuml;şlerini almak isterlerdi. O da onlara, &#39;Bu adam sihirbazdır.&#39; cevabını verir; onlar da Resulullah ile g&ouml;r&uuml;şmeden geri d&ouml;nerlerdi. Yine bir g&uuml;n gelen bir heyete aynı cevabı verdi; fakat ne hikmetse bunlar, &ouml;ncekilerin aksine, &#39;Şu adamı g&ouml;rmeden geri d&ouml;nmeyeceğiz.&#39; dediler. Ebu Leheb bu sefer, &#39;Biz uzun zamandır, onu delilikten kurtarmaya &ccedil;alışıyoruz; kahrolası adam!&#39; dedi. Ebu Leheb&#39;in bu s&ouml;zleri Resulullah&#39;a ulaşınca, Hazret buna &uuml;z&uuml;ld&uuml; ve (Allah Resul&uuml;&#39;ne teselli amacıyla) bu sure nazil oldu.&quot;</p>\n\n<p>\n	&Ouml;te yandan biliyoruz ki &ccedil;eşitli temsilci heyetlerin Mekke&#39;ye gelerek Resulullah ile g&ouml;r&uuml;şmeleri, İnzar Ayeti&#39;nin inmesinden yıllar sonra ger&ccedil;ekleşmeye başlamıştır. Bu da g&ouml;steriyor ki Mesed Suresi&#39;nin İnzar Ayeti&#39;yle ilintili olarak inmesi yersiz bir iddiadan ibarettir.</p>\n\n<p>\n	Burada &uuml;zerinde durulması gereken bir diğer husus ise şudur: &quot;Eğer Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n Mesed Suresi&#39;nin inmesi ve m&uuml;şriklerin eziyetlerinin başlamasının ardından boşanmalarının ger&ccedil;ekleştiğini s&ouml;ylersek, o zaman şu sorunun cevabını vermemiz gerekecektir: Neden o uzun zamana kadar, Ebu Leheb&#39;in &ccedil;ocukları hi&ccedil;bir mazeret ve engel bulunmadığı h&acirc;lde eşleriyle cinsel ilişkide bulunmamışlardı? Halbuki yine aynı rivayetlerin a&ccedil;ık iddiasına g&ouml;re Osman onlardan birisiyle evlenir evlenmez cinsel ilişkiye girerek hemen hamile bırakmış ve eşi Habeşe&#39;ye giderken gemide &ccedil;ocuk d&uuml;ş&uuml;rm&uuml;şt&uuml;!!</p>\n\n<p>\n	&Ouml;te yandan Mısırlı b&uuml;y&uuml;k yazar Tevfik Ebu İlm&#39;in &quot;Tarihu Ehl&#39;il-Beyt&quot; isimli kitabında naklettiği bir rivayet de dikkatimizi &ccedil;ekmiş ve yukarıda bahsettiğimiz g&ouml;r&uuml;şlere daha bir ş&uuml;pheli bakmamıza vesile olmuştur. O ş&ouml;yle diyor: &quot;...Rukayye&#39;ye gelince, o Utbe b. Eb&icirc; Leheb ile evlenmiş ve hen&uuml;z onun eşiyken vefat etmiştir.&quot;<sup>(18)</sup></p>\n\n<p>\n	Bu rivayet gereği Ebu Leheb&#39;in oğlunun Rukeyye&#39;yi boşadığı iddiası da ş&uuml;pheli duruma d&uuml;şmekle birlikte, buna g&ouml;sterdikleri sebep (Mesed Suresi&#39;nin inişi ve kızların M&uuml;sl&uuml;man oluşu) de itibarını kaybeder ve surenin Şi&#39;b-i Eb&icirc; Talip muhasarası zamanında nazil olduğu iddiası daha da g&uuml;&ccedil;lenmiş olur.</p>\n\n<h2>\n	Bir Başka &Ccedil;elişki:</h2>\n\n<p>\n	Z&uuml;beyr b. Bekkar ve İbn-i Asakir, Cafer b. Muhammed&#39;den, o da babasından ş&ouml;yle rivayet etmektedir: &quot;Resulullah&#39;ın oğlu Kasım Mekke&#39;de vefat etti. Allah Resul&uuml;, oğlunun defin merasiminden d&ouml;n&uuml;ş&uuml;nde, &Acirc;s b. Vail ve oğlu Amr b. &Acirc;s&#39;ın yanından ge&ccedil;erken, &Acirc;s Resulullah&#39;ı g&ouml;rd&uuml;ğ&uuml;nde, &#39;Şimdi ben şunu kızdıracağım.&quot; dedi ve ş&ouml;yle devam etti: &#39;Hi&ccedil; ş&uuml;phesiz bu adam artık soyu kesik, ocağı s&ouml;n&uuml;k duruma d&uuml;şt&uuml;.&#39; Bunun &uuml;zerine Allah-u Teal&acirc;, <strong>&#39;Hi&ccedil; ş&uuml;phesiz soyu kesilen sana kin ve buğz besleyen d&uuml;şmanındır.&#39;</strong><sup>(19)</sup> ayetini indirdi.</p>\n\n<p>\n	Bir diğer rivayette ise ş&ouml;yle diyor: &quot;&Ouml;nce Resulullah&#39;ın oğlu Kasım d&uuml;nyaya geldi, sonra Zeynep, sonra Abdullah, sonra &Uuml;mm&uuml; G&uuml;ls&uuml;m, sonra Fatıma, daha sonra da Rukayye. Sonra &ouml;nce Kasım, daha sonra da Abdullah vefat edince &Acirc;s b. Vail, &#39;Onun nesli kesildi; o ebterdir.&#39; deyince s&ouml;z konusu ayet nazil oldu.&quot;<sup>(20)</sup></p>\n\n<p>\n	Bazıları ayetin, &Acirc;s b. Vail değil, oğlu Amr b. &Acirc;s hakkında nazil olduğunu rivayet etmişlerdir.<sup>(21)</sup> S&uuml;dd&icirc; ve İbn-i Abbas&#39;ın rivayetinde, Resulullah&#39;ın bir oğlunun, bir diğer rivayette ise bir evl&acirc;dının vefatının ardından &Acirc;s b. Vail&#39;in s&ouml;z konusu s&ouml;z&uuml; s&ouml;ylemesi &uuml;zerine indiği nakledilmektedir.<sup>(22)</sup> Meşhur s&ouml;z&uuml; s&ouml;yleyenin, &Acirc;s b. Vail değil, Ukbe b. Eb&icirc; Muayt<sup>(23)</sup> veya Ebu Leheb<sup>(24)</sup> veya Kureyş<sup>(25)</sup> olduğu da s&ouml;ylenmiştir.</p>\n\n<p>\n	Hatta bir rivayette, Resulullah&#39;ın oğlu İbrahim&#39;in vefatı m&uuml;nasebetiyle Ebu Cehl&#39;in Resulullah hakkında s&ouml;ylediği s&ouml;zler &uuml;zerine s&ouml;z konusu ayetin nazil olduğu s&ouml;ylenmektedir.<sup>(26)</sup> &Ouml;te yandan tarih&ccedil;iler arasında; Kasım&#39;ın Resulullah&#39;ın (s.a.a) en b&uuml;y&uuml;k evl&acirc;dı olduğu meşhurdur.<sup>(27)</sup> &Ouml;nceden verdiğimiz rivayet ise, Kasım&#39;ın bi&#39;setten sonra vefat ettiğini, Abdullah&#39;ın ise Kasım&#39;dan bir ay sonra vefat ettiğini s&ouml;yl&uuml;yordu. Buna bir de, kesinlik kazanan Abdullah&#39;ın bi&#39;set sonrası doğup vefat ettiği ger&ccedil;eğini eklersek, olay daha bir netlik kazanmış olacaktır.</p>\n\n<p>\n	Aşağıdaki rivayetleri de g&ouml;z ardı etmemeliyiz; diyorlar ki:</p>\n\n<p>\n	&quot;Kasım vefat ettiği zaman iki yaşındaydı.&quot;<sup>(28)</sup></p>\n\n<p>\n	&quot;Kasım y&uuml;r&uuml;me &ccedil;ağına gelinceye kadar yaşadı.&quot;<sup>(29)</sup></p>\n\n<p>\n	Bel&acirc;zur&icirc; ise ikisinin arasını toplamış ve ş&ouml;yle demiştir: &quot;Kasım iki yaşına geldiği ve y&uuml;r&uuml;d&uuml;ğ&uuml; bir sırada vefat etmiştir.&quot;<sup>(30)</sup></p>\n\n<p>\n	Bazı diğer rivayetler, Resulullah&#39;ın evl&acirc;tlarının s&uuml;t emdikleri bir &ccedil;ağda vefat ettiklerini kaydetmiş, bazısı &quot;bi&#39;set sonrası&quot; tabirini eklemiş,<sup>(31)</sup> bazısı ise şu ifadeyi kullanmıştır: &quot;&Ccedil;ocuklarının hepsi de &ccedil;ok k&uuml;&ccedil;&uuml;k yaşta vefat etmişlerdir.&quot;<sup>(32)</sup> M&uuml;cahid&#39;in Kasım hakkındaki g&ouml;r&uuml;ş&uuml; ise şudur: &quot;O yedi g&uuml;n (veya yedi gece) yaşadı.&quot;<sup>(33)</sup> Diğer bir rivayette de &quot;On yedi ay yaşadı.&quot; tabiri kullanılmıştır.<sup>(34)</sup> Tarih&ccedil;i S&uuml;heyl&icirc; ise ş&ouml;yle diyor konu hakkında: &quot;Kasım y&uuml;r&uuml;me &ccedil;ağına varmıştı, ancak hen&uuml;z s&uuml;tten kesilmemişti.&quot;<sup>(35)</sup></p>\n\n<p>\n	Bu konuda &uuml;&ccedil; ayrı rivayet ise şu şekildedir:</p>\n\n<p>\n	&quot;Kasım ve Tayyib, hen&uuml;z k&uuml;&ccedil;&uuml;k yaşta iken Mekke&#39;de vefat ettiler.&quot;<sup>(36)</sup></p>\n\n<p>\n	&quot;Kasım hayvana binecek ve at s&uuml;recek kadar b&uuml;y&uuml;d&uuml;.&quot;<sup>(37)</sup></p>\n\n<p>\n	&quot;Kasım vefat ettiği sırada d&ouml;rt yaşında idi.&quot;<sup>(38)</sup></p>\n\n<p>\n	Buraya kadar Kasım&#39;ın k&uuml;&ccedil;&uuml;k yaşta &ouml;ld&uuml;ğ&uuml;n&uuml; değişik rivayetlerin diliyle c&uuml;z&#39;&icirc; farklarla aktardık. Şimdi Kasım&#39;ın ne zaman d&uuml;nyaya geldiğine bakalım:</p>\n\n<p>\n	M&uuml;sned-i Feryab&icirc;&#39;de, Kasım&#39;ın İsl&acirc;m&#39;dan sonra d&uuml;nyaya geldiğini i&ccedil;eren bilgilere il&acirc;veten, bunu teyit eden aşağıdaki iki rivayete de yer verilmiştir:</p>\n\n<p>\n	a) &quot;Kasım vefat ettiğinde d&ouml;rt yaşındaydı. Ondan bir ay sonra da Abdullah, hen&uuml;z s&uuml;tten kesilmemişken vefat etti. Hz. Hatice: &#39;Ya Resulallah, keşke yaşasaydı da s&uuml;tten kesseydim.&#39; dediğinde, Allah Resul&uuml;: &#39;Onun s&uuml;te doyup kesilmesi cennette ger&ccedil;ekleşecektir.&#39; buyurdu.&quot;<sup>(39)</sup></p>\n\n<p>\n	b) &quot;Resulullah (s.a.a), Kasım&#39;ın vefatından sonra Hatice&#39;nin yanına geldiğinde onu ağlar şekilde buldu. Hz. Hatice: &#39;Ya Resulallah!&#39; dedi, &#39;(G&ouml;ğs&uuml;mde) Kasım&#39;ın s&uuml;t&uuml; &ccedil;oğaldı; eğer yaşayıp da s&uuml;t emme s&uuml;resini tamamlasaydı, (ayrılığının) tahamm&uuml;l&uuml; daha kolay olurdu benim i&ccedil;in.&#39; Cevabında Allah Resul&uuml; ş&ouml;yle buyurdu: &#39;Onun i&ccedil;in cennette, s&uuml;t emme s&uuml;resini tamamlatacak s&uuml;t annesi tahsis edilmiştir.&#39; Hz. Hatice: &#39;B&ouml;yle olduğunu bilince daha kolay olur benim i&ccedil;in.&#39; deyince, Allah Resul&uuml;: &#39;İstersen cennetten sesini sana duyurabilirim.&#39; buyurdu. Hz. Hatice ise: &#39;Ben Allah&#39;ı ve Resul&uuml;&#39;n&uuml; tasdik ediyorum.&#39; cevabını verdi.&quot;<sup>(40)</sup></p>\n\n<p>\n	S&uuml;heyl&icirc; bu hadisi naklettikten sonra ş&ouml;yle diyor: &quot;Bu hadis, Kasım&#39;ın cahiliyet zamanında &ouml;lmediğini g&ouml;steriyor.&quot;<sup>(41)</sup></p>\n\n<p>\n	Bu iki rivayet, hem Kasım vefat ettiği sırada Allah Resul&uuml;&#39;n&uuml;n peygamberliğe eriştiğini, hem de hen&uuml;z s&uuml;t emdiği sırada vefat ettiğini, dolayısıyla da b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de bi&#39;setten sonra d&uuml;nyaya geldiğini g&ouml;steriyor.</p>\n\n<p>\n	Kısacası bir yandan, Kevser Suresi&#39;nin Kasım&#39;ın vefatı &uuml;zerine bi&#39;setten ka&ccedil; yıl sonra nazil olduğunu, yine Kasım&#39;ın doğumu ve vefatıyla ilgili verdiğimiz diğer rivayetleri, diğer taraftan &Uuml;mm&uuml; G&uuml;ls&uuml;m ve Rukayye&#39;nin Kasım ve Abdullah&#39;ın vefatından sonra d&uuml;nyaya geldiklerini dikkate aldığımızda, bu iki kızın kesinlikle bi&#39;setten ka&ccedil; yıl sonra d&uuml;nyaya geldiğini anlamış oluyoruz. H&acirc;l b&ouml;yle iken, onların cahiliyet zamanında Ebu Leheb&#39;in iki oğlu ile evlenmeleri, onlardan boşandıktan sonra da Rukayye&#39;nin Osman b. Affan ile evlenip bi&#39;setin beşinci yılında Habeşistan&#39;a hicret ederken gemide &ccedil;ocuk d&uuml;ş&uuml;rmesi nasıl d&uuml;ş&uuml;nebilir?!</p>\n\n<p>\n	Ger&ccedil;i bu konuda Ebu Hil&acirc;l el-Asker&icirc; aykırı bir rivayet de nakletmiştir; ancak rivayetin i&ccedil;erisinde a&ccedil;ık &ccedil;elişki bulunmaktadır. O ş&ouml;yle diyor: &quot;Kasım ve Tahir, n&uuml;b&uuml;vvetten &ouml;nce vefat ettiler. Resulullah (s.a.a) Kasım&#39;ın cenazesinden d&ouml;nd&uuml;ğ&uuml;nde &Acirc;s b. Vail ve oğlu Amr&#39;ın yanından ge&ccedil;erken Amr, &#39;Şimdi ben ona karşı d&uuml;şmanlığımı sergileyeceğim.&#39; dedi. Bunun &uuml;zerine &Acirc;s ş&ouml;yle dedi: &#39;Hi&ccedil; ş&uuml;phesiz o ebter (soyu kesik) oldu.&#39; Ardından Allah-u Teal&acirc;, <strong>&#39;Ş&uuml;phesiz sana d&uuml;şmanlık besleyen var ya, işte odur asıl ebter olan.&#39;</strong><sup>(42)</sup> ayetini indirdi.&quot;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu rivayet, &ouml;nce Kasım&#39;ın n&uuml;b&uuml;vvetten &ouml;nce &ouml;ld&uuml;ğ&uuml;n&uuml;, ardından bu m&uuml;nasebetle Kevser Suresi&#39;ndeki ayetin indiğini s&ouml;yl&uuml;yor. Oysa hepimiz bilmekteyiz ki, Allah Resul&uuml;&#39;ne ayetler n&uuml;b&uuml;vvetten sonra nazil olmaya başlamıştır. Bazıları ayetin olayın hemen ardından değil, birka&ccedil; yıl sonra nazil olup, &ouml;nce yaşanan bir olaya değindiğini ileri s&uuml;rebilir belki; ancak bu olduk&ccedil;a uzak bir ihtimaldir ve bildiğimiz gibi genellikle ayetler olayların yaşandığı sırada inmiştir.</p>\n\n<p>\n	Elbette bu yanlışlığın bir kalem hatasından kaynaklanarak &quot;n&uuml;b&uuml;vvetten sonra&quot; yerine &quot;n&uuml;b&uuml;vvetten &ouml;nce&quot; yazılmış olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<h2>\n	RESULLAH&#39;IN EN K&Uuml;&Ccedil;&Uuml;K KIZI KİMDİR?</h2>\n\n<p>\n	C&uuml;rcan&icirc; diyor ki: &quot;Benim yanımda sahih olan g&ouml;r&uuml;ş şudur ki Rukayye, Resulullah&#39;ın en k&uuml;&ccedil;&uuml;k kızı idi; hatta Fatıma&#39;dan (a.s) da k&uuml;&ccedil;&uuml;kt&uuml;.&quot;<sup>(43)</sup></p>\n\n<p>\n	Bazıları ise &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n hepsinden k&uuml;&ccedil;&uuml;k olduğunu s&ouml;ylemişlerdir.<sup>(44)</sup></p>\n\n<p>\n	Ebu &Ouml;mer de ş&ouml;yle demiştir: &quot;Fatıma ve bacısı &Uuml;mm&uuml; G&uuml;ls&uuml;m, Resullah&#39;ın en k&uuml;&ccedil;&uuml;k kızlarıdır; ancak bu ikisinden hangisinin daha k&uuml;&ccedil;&uuml;k olduğunda ihtil&acirc;f edilmiştir. İbn-i Serrac demiştir ki: &quot;Ben Ubeydullah el-Haşim&icirc;&#39;nin ş&ouml;yle dediğini duydum: &#39;Fatıma, Resulullah kırk bir yaşındayken d&uuml;nyaya gelmiştir.&#39; &quot;<sup>(45)</sup></p>\n\n<p>\n	el-İst&icirc;ab kitabında bu rivayete, &quot;Rukayye&#39;nin Fatıma&#39;dan daha k&uuml;&ccedil;&uuml;k olduğu s&ouml;ylenmiştir.&quot; c&uuml;mlesi de il&acirc;ve edilmiştir.<sup>(46)</sup></p>\n\n<p>\n	Bazıları ise Hz. Fatıma&#39;nın, kızların en k&uuml;&ccedil;&uuml;kleri olduğunu ileri s&uuml;rm&uuml;ş ve bu g&ouml;r&uuml;ş&uuml; sahih bilmişlerdir.<sup>(47)</sup></p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda eğer biz Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n Hz. Fatıma&#39;dan k&uuml;&ccedil;&uuml;k olduğunu kabul edersek, sonuca varabilmemiz i&ccedil;in bu sefer Hz. Fatıma&#39;nın doğum tarihine bakmamız gerekecek.</p>\n\n<p>\n	Yine kaynaklara baktığımızda, bazıları Hz. Fatıma&#39;nın bi&#39;setten &ouml;nce,<sup>(48)</sup> bazıları bi&#39;set yılında,<sup>(49)</sup> bazıları Resulullah kırk bir yaşında iken,<sup>(50)</sup> bazıları ise bi&#39;setin ikinci yılında<sup>(51)</sup> doğduğunu iddia etmişlerdir. Biz ise, sonradan vereceğimiz delillere dayanarak Hz. Fatıma&#39;nın bi&#39;setin beşinci yılında d&uuml;nyaya geldiğine inanıyoruz.</p>\n\n<p>\n	Şimdi bu g&ouml;r&uuml;şlerin hangisini alırsanız alın, bi&#39;setten biraz &ouml;nce veya bi&#39;setten sonra d&uuml;nyaya gelen Hz. Fatıma&#39;dan daha k&uuml;&ccedil;&uuml;k kızların Ebu Leheb&#39;in iki oğluyla evlenmeleri, boşandıktan sonra da Rukayye&#39;nin Osman b. Affan ile evlenip bi&#39;setin 5. yılında Habeşistan&#39;a hicret ederken yolda &ccedil;ocuk d&uuml;ş&uuml;rmesi makul bir ihtimal olabilir mi?!</p>\n\n<p>\n	Şimdi Hz. Fatıma&#39;nın bi&#39;setin 5. yılında d&uuml;nyaya geldiğini g&ouml;steren delillerimizi vermeye &ccedil;alışalım:</p>\n\n<p>\n	Bizimle aynı g&ouml;r&uuml;ş&uuml; (hicretin 5. yılında doğduğunu) paylaştıklarını a&ccedil;ık&ccedil;a ortaya koyanların<sup>(52)</sup> yanı sıra şu delilleri zikredebiliriz:</p>\n\n<p>\n	a) Hatırlayacağınız gibi bahsimizin başlarında bir&ccedil;ok ravi ve tarih&ccedil;iden<sup>(53)</sup> nakletmiştik ki, Resulullah&#39;ın b&uuml;t&uuml;n &ccedil;ocuklarının (bazıları sadece Abdumenaf&#39;ı istisna etmişti) bi&#39;setten sonra d&uuml;nyaya geldiklerini ileri s&uuml;rm&uuml;şlerdi. Bu da Hz. Fatıma&#39;nın bi&#39;setten sonra d&uuml;nyaya geldiğini g&ouml;steriyor.</p>\n\n<p>\n	b) &Ccedil;eşitli mezheplere mensup hadis&ccedil;i ve tarih&ccedil;ilerin naklettiği bir&ccedil;ok rivayete g&ouml;re, Hz. Fatıma&#39;nın nutfesi, Cebrail&#39;in (a.s) mira&ccedil; gecesinde Resulullah&#39;a (s.a.a) cennetten getirdiği meyveden bağlanmıştır. Mira&ccedil; olayı ise en doğru g&ouml;r&uuml;şe g&ouml;re, bi&#39;setin ikinci veya &uuml;&ccedil;&uuml;nc&uuml; yılında ger&ccedil;ekleşmiştir.<sup>(54)</sup></p>\n\n<p>\n	Bu rivayetler, Sa&#39;d b. Vakkas, &Uuml;mm&#39;&uuml;l-M&uuml;minin &Acirc;işe, &Ouml;mer b. Hattab, Sa&#39;d b. Malik ve diğer bazı meşhur şahsiyetlerden, aynı şekilde İmam Cafer-i Sadık&#39;tan nakledilmiştir.<sup>(55)</sup> Bu rivayetlerin bazısı &uuml;zerinde tartışılabilir belki; ancak bunlardan bir&ccedil;oğu tartışma g&ouml;t&uuml;rmez derecede sahihtirler. Zikrettiğimiz kaynaklara başvurup dikkat eden herkes bunu g&ouml;rebilir.</p>\n\n<p>\n	c) Yine Hz. Fatıma&#39;nın bi&#39;setten sonra d&uuml;nyaya geldiğini g&ouml;steren bir diğer delil şudur: &Ouml;nceden de değindiğimiz gibi, Hz. Hatice Resulullah ile evlendikten sonra Kureyş kadınları onu kınamış ve ona k&uuml;sm&uuml;şlerdi. Sonradan Hz. Hatice Hz. Fatıma&#39;ya hamile kalınca, hen&uuml;z annesinin karnındayken onunla konuşuyor ve ona teselli veriyordu. Hz. Hatice, bunu Peygamber&#39;den saklıyordu. Bir g&uuml;n Resulullah (s.a.a) i&ccedil;eri girdiğinde Hatice&#39;nin (karnındaki bebeği) Fatımay&#39;la konuştuğunu g&ouml;rd&uuml; ve, &quot;Ey Hatice, kiminle konuşuyorsun?&quot; diye sordu. Hatice, &quot;Karnımdaki bebekle; o benimle konuşuyor ve beni yalnızlıktan &ccedil;ıkarıyor.&quot; dedi. Bunun &uuml;zerine Allah Resul&uuml; ş&ouml;yle buyurdu: &quot;Ey Hatice, işte Cebrail bana onun kız &ccedil;ocuğu olduğunu haber veriyor...&quot;<sup>(56)</sup></p>\n\n<p>\n	Bu hadisten anlaşılan şu ki, Hz. Hatice&#39;nin Hz. Fatıma&#39;ya hamile kalması, Hz. Resulullah&#39;ın Cebrail (a.s) ile g&ouml;r&uuml;şt&uuml;ğ&uuml; sıralarda ger&ccedil;ekleşmiştir; bu ise, Resulullah peygamberliğe se&ccedil;ildikten sonra başlamıştır. Yine aynı hadis, bu hamileliğin bi&#39;setten ka&ccedil; yıl sonra ger&ccedil;ekleştiğini g&ouml;steriyor; zira rivayetten bu hamileliğin Kureyş&#39;in Resulullah&#39;a karşı eziyetlerinin başladığı ve Kureyşli kadınların Hz. Hatice&#39;ye k&uuml;st&uuml;kleri sırada olduğu anlaşılmaktadır. Bu ise bi&#39;setten ka&ccedil; yıl sonra, yani gizli davet s&uuml;resi sona erip, a&ccedil;ık davetin başlamasıyla başlamıştır.</p>\n\n<p>\n	d) Hz. Fatıma&#39;nın bi&#39;setten ka&ccedil; yıl sonra d&uuml;nyaya geldiğini g&ouml;steren bir delilimiz de şudur: Ebu Bekir Hz. Fatıma&#39;ya talip olduğunda, Allah Resul&uuml; onu reddetmiş, ardından aynı talepte bulunan &Ouml;mer&#39;e de ret cevabı vermiş ve gerek&ccedil;e olarak da Hz. Fatıma&#39;nın k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;n&uuml; g&ouml;stermişti. Sonra Hz. Ali (a.s) talip olunca Hz. Fatıma&#39;yı ona nik&acirc;hlamıştı.<sup>(57)</sup> Buna g&uuml;cenenlere de Allah Resul&uuml; şu cevabı vermişti: &quot;Allah&#39;a andolsun ki size engel olup da ona nik&acirc;hlayan ben değilim, Allah&#39;tır.&quot;<sup>(58)</sup></p>\n\n<p>\n	&Ouml;te yandan şunu da kesin bir şekilde biliyoruz ki, Hz. Fatıma&#39;nın nik&acirc;hlanması hicretin ikinci yılında ger&ccedil;ekleşmiştir. Buradan da anlaşılıyor ki eğer Hz. Fatıma, bi&#39;setten &ouml;nce (mesel&acirc; bazılarının iddia ettiği gibi 5 yıl &ouml;nce) d&uuml;nyaya gelmiş olsaydı, o zaman s&ouml;z konusu şahıslar talip olduklarında Hz. Fatıma&#39;nın takriben 20 yaşlarında olması gerekirdi. O zaman da, 20 yaşındaki birisi i&ccedil;in Allah Resul&uuml;&#39;n&uuml;n, hen&uuml;z k&uuml;&ccedil;&uuml;kt&uuml;r deyip, gelenleri reddetmesi makul ve mantıklı olabilir mi?!</p>\n\n<h2>\n	HZ. HATİCE, RESULULLAH (S.A.A) İLE NE ZAMAN EVLENDİ?</h2>\n\n<p>\n	&Uuml;zerinde durulması gereken bir diğer husus ise şudur: Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n Ebu Leheb&#39;in iki oğlu ile evlenmeleri iddiası, ancak Resulullah ile Hz. Hatice&#39;nin, bi&#39;setten bir hayli &ouml;nce evlenmiş olmaları h&acirc;linde mantıklı olabilir. Şimdi bu evliliğin ge&ccedil;ekleşme tarihine bir bakalım:</p>\n\n<p>\n	Rivayetlere baktığımızda, ger&ccedil;i bu evliliğin bi&#39;setten 15, 16, hatta 20 yıl &ouml;nce ger&ccedil;ekleştiğini iddia eden nadir g&ouml;r&uuml;şler de vardır;<sup>(59)</sup> ancak bunlara karşılık, bu evliliğin bi&#39;setten on yıl &ouml;nce,<sup>(60)</sup> beş yıl &ouml;nce<sup>(61)</sup> ve &uuml;&ccedil; yıl &ouml;nce<sup>(62)</sup> ger&ccedil;ekleştiğini ileri s&uuml;ren rivayetler de mevcuttur.</p>\n\n<p>\n	&Ouml;zellikle de son g&ouml;r&uuml;ş&uuml; teyit eden bazı nakiller ve karinelere de rastlanmaktadır; mesel&acirc; Beyhak&icirc; Hz. Hatice&#39;nin 50 yaşında vefat ettiğini ileri s&uuml;r&uuml;yor.<sup>(63)</sup></p>\n\n<p>\n	Hz. Hatice&#39;nin Resulullah&#39;la evlendiği zamandaki yaşını, vefat ettiği sıradaki yaşı ile kıyaslarsak o zaman son g&ouml;r&uuml;ş&uuml;n daha mantıklı olduğunu g&ouml;r&uuml;r&uuml;z.</p>\n\n<p>\n	Yine &ouml;nceden de naklettiğimiz gibi, rivayetler, Hz. Hatice&#39;nin cahiliyet zamanında Abdumenaf&#39;tan başka bir &ccedil;ocuk doğurmadığını ileri s&uuml;r&uuml;yorlardı. Bu da, Hz. Hatice&#39;nin Resulullah&#39;la bi&#39;setten bir hayli &ouml;nce evlendiği g&ouml;r&uuml;ş&uuml; ile &ouml;rt&uuml;şmemektedir. Zira &ccedil;ok &ouml;nceden evlendikleri ve zahiren bir mazeret de g&ouml;z&uuml;kmediği h&acirc;lde onca yıl &ccedil;ocuklarının olmaması &ccedil;ok uzak bir ihtimaldir; bu da bi&#39;sete yakın bir zamanda evlendikleri g&ouml;r&uuml;ş&uuml;n&uuml; g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	B&ouml;ylece bu delil de, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n cahiliyet zamanında doğup b&uuml;y&uuml;d&uuml;klerini, &ouml;nce Ebu Leheb&#39;in &ccedil;ocuklarıyla evlendikleri, boşandıktan sonra da Rukayye&#39;nin Osman b. Affan&#39;la evlendiği g&ouml;r&uuml;ş&uuml;n&uuml;n tutarsızlığını, sunduğumuz ve sunacağımız diğer delillerle de yan yana konulduğunda, bu g&ouml;r&uuml;ş&uuml;n asılsız olduğunu kesin bir şekilde ortaya koymaktadır.</p>\n\n<p>\n	&Ouml;te yandan Ehl-i S&uuml;nnet &acirc;limlerinden Dul&acirc;b&icirc; ve Diyarbekr&icirc;&#39;nin g&ouml;r&uuml;şlerine bakılırsa, Osman b. Affan Rukayye ile cahiliyet zamanında evlenmiştir.<sup>(64)</sup></p>\n\n<p>\n	Bu ise, iddia edilen Peygamber kızlarının Ebu Leheb&#39;in oğlanlarıyla evlendiğinin doğru olmadığı demektir; zira s&ouml;z konusu rivayetler, Ebu Leheb&#39;in kızları boşattırmasının sebebi olarak, onların M&uuml;sl&uuml;man olduğunu ileri s&uuml;r&uuml;yorlardı; oysa bu rivayet, Ebu Leheb&#39;in oğlundan sonra Rukayy&#39;le evlendiği s&ouml;yleyen Osman&#39;ın dahi onunla cahiliyet zamanında evlendiğini ileri s&uuml;rmektedir!</p>\n\n<h2>\n	&Uuml;MM&Uuml; G&Uuml;LS&Uuml;M HİCRET SIRASINDA NEREDEYDİ?</h2>\n\n<p>\n	İşlediğimiz konuda bize yardımcı olacak bir diğer husus, M&uuml;sl&uuml;manların Medine&#39;ye hicreti sırasında &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n muammalı durumudur. Cahiliyet zamanında Ebu Leheb&#39;in oğluyla Mekke&#39;de evlenip de sonra ayrılan ve yıllar sonra Medine&#39;de Osman&#39;la evlenen &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n, Medine&#39;ye hicret sırasında ortada adı bile yok. Tarih&ccedil;iler, M&uuml;sl&uuml;manların ardından Hz. Ali&#39;nin, Resulullah&#39;ın kızı Hz. Fatıma da dahil, Fatıma isimli birka&ccedil; kadını, &Uuml;mm&uuml; Eymen&#39;i ve g&uuml;&ccedil;s&uuml;z m&uuml;minleri alıp kendisiyle birlikte Medine&#39;ye getirdiğini yazıyorlar. Ancak hi&ccedil;bir kaynakta &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n adından bahsedilmemektedir. Acaba &ouml;nceden mi hicret etmişti? Sonraya mı kaldı? Kiminle birlikte ve neden?! G&uuml;&ccedil;s&uuml;z m&uuml;minlerin i&ccedil;erisinde miydi? O zaman, neden kız kardeşi Fatıma ve &Uuml;mm&uuml; Eymen&#39;den ayrı olarak onların i&ccedil;erisine yerleştirilmiş?!</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, cevap bekleyen muammalı sorulardır. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bazen &ccedil;ok meşhur şeylerin dahi araştırıldığında, en azından &ouml;yle zannedildiği kadar da olmadığı ortaya &ccedil;ıkmış oluyor.</p>\n\n<h2>\n	ZEYNEP HAKKINDA BİRKA&Ccedil; N&Uuml;KTE</h2>\n\n<p>\n	a) Yazımızın başlarında da değindiğimiz gibi Ebu&#39;l-Kasım el-K&ucirc;f&icirc;, Zeyneb&#39;in, Resulullah&#39;ın değil, Hz. Hatice&#39;nin kız kardeşinin kocasının kızı olduğunu nakletmektedir.</p>\n\n<p>\n	b) Bazı rivayetlerde ş&ouml;yle nakledilmiştir: &quot;Hatice, Nebbaş b. Z&uuml;rare (Ebu H&acirc;le) i&ccedil;in &uuml;&ccedil; evl&acirc;t doğurdu; bunlar Hind, Haris ve Zeynep&#39;ti.&quot;<sup>(65)</sup></p>\n\n<p>\n	Bu rivayet, Hz. Hatice&#39;yle ilgili tarafından bağımsız olarak, Zeyneb&#39;in Resulullah&#39;ın &uuml;vey kızı olduğunu teyit etmektedir. Hz. Hatice&#39;yle ilgili tarafına gelince; biz Hz. Hatice&#39;nin Resulullah&#39;tan &ouml;nce evlenmediğine inanıyoruz. Bunun delillerini de &ouml;nceden aktardık; ancak bu rivayette muhtemelen, Hz. Hatice&#39;nin isminin verilmesi, Zeyneb&#39;in Hz. Hatice&#39;nin kefaleti altında olmasından veya Hz. Hatice&#39;nin kız kardeşiyle karıştırıldığından kaynaklanabilir. Kısacası işin bu yanı bizi fazla ilgilendirmiyor; bizi ilgilendiren yanı şudur ki, bu rivayet, Zeyneb&#39;in Ebu H&acirc;le&#39;nin kızı olduğunun &ouml;teden beri bilindiğini ortaya koyuyor. Aşağıda vereceğimiz şu iki rivayet de aynı teyidi i&ccedil;ermektedir:</p>\n\n<p>\n	&quot;el-Envar&quot; ve &quot;el-Bideu&quot; isimli kitaplardan ş&ouml;yle naklediliyor: &quot;Rukayye ve Zeynep Hatice&#39;nin kız kardeşi H&acirc;le&#39;nin kızlarıdır.&quot;<sup>(66)</sup></p>\n\n<p>\n	Yine el-Envar, el-Keşf, el-Lum&#39;e kitaplarından ve Bel&acirc;zur&icirc;&#39;den ş&ouml;yle nakledilmektedir: &quot;Zeynep ve Rukayye Resulullah&#39;ın &uuml;vey evl&acirc;tlarıdır...&quot;<sup>(67)</sup></p>\n\n<p>\n	Bu rivayetlerde c&uuml;z&#39;&icirc; bazı yanlışlar ve karıştırmalar olsa da, onlardan şu ger&ccedil;eği anlıyoruz ki s&ouml;z konusu kızlar, Resulullah&#39;ın ger&ccedil;ek kızları değil, &uuml;vey evl&acirc;tlarıdırlar. Ancak onların kimin evl&acirc;tları oldukları şimdilik bizi ilgilendirmiyor. Evet; onların, Resulullah&#39;ın kızları olduklarını ileriye s&uuml;ren &ouml;nceden değindiğimiz rivayetler arasındaki akıl almaz &ccedil;elişkileri de dikkate aldığımızda, bu iddiamızın haklılık payı daha da artacaktır.</p>\n\n<h2>\n	HZ. ALİ&#39;YE AİT BAZI HASLETLER</h2>\n\n<p>\n	Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m diye adı ge&ccedil;en ve Ebu Leheb&#39;in iki oğlu, Osman ve Ebu&#39;l-&Acirc;s b. Reb&icirc;&#39; ile evlendikleri s&ouml;ylenen kızların Resulullah&#39;ın ger&ccedil;ek kızları olmadığını g&ouml;steren bir delil de, Hz. Ali&#39;ye &ouml;zg&uuml; bazı haslet ve &ouml;zellikler hakkında nakledilen rivayetlerdir. &Ouml;rneğin Ebu&#39;l-Hamr&acirc;, Resulullah&#39;tan (s.a.a) ş&ouml;yle rivayet etmiştir:</p>\n\n<p>\n	&quot;Ey Ali, sana &uuml;&ccedil; haslet verilmiştir ki, senden başka kimseye, hatta bana dahi verilmemiştir: Sana benim gibi bir kayınpeder verilmiştir; ama bana benim gibi biri verilmemiştir. Sana kızım gibi bir Sıdd&icirc;ka verilmiştir; ama bana onun gibi bir eş verilmemiştir. Sana sulb&uuml;nden Hasan ve H&uuml;seyin gibi evl&acirc;tlar verilmiştir; ama bana benim sulb&uuml;mden onlar gibisi verilmemiştir; ancak siz bendensiniz, ben de sizdenim.&quot;<sup>(68)</sup></p>\n\n<p>\n	Şimdi eğer Osman ve Ebu&#39;l-&Acirc;s ile evlenen kızlar , Resulullah&#39;ın ger&ccedil;ek kızları olsaydı, Allah Resulu&#39;n&uuml;n bu s&ouml;z&uuml; doğru olmazdı; zira o durumda onlar da Resulullah gibi bir kayınpedere sahip olmuş olacaklarından, bunun Hz. Ali&#39;ye has bir &ouml;zellik olarak g&ouml;sterilmesi yanlış olurdu. Hatta Osman&#39;ın b&ouml;yle bir vasfa sahip olması daha uygun olurdu. Zira o, (iddiaya g&ouml;re) Resulullah&#39;ın iki kızıyla evlenmemiş miydi?!</p>\n\n<p>\n	Ebuzer-i Gıfar&icirc;&#39;den nakledilen hadis de bunu teyit etmektedir. Ebuzer s&ouml;z konusu hadiste Resulullah&#39;tan ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	&quot;Allah-u Teal&acirc;, Arşından -keyfiyet ve zeval s&ouml;z konusu olmadan- yery&uuml;z&uuml;ne baktı ve beni se&ccedil;ti; Ali&#39;yi de (bana) damat olarak se&ccedil;ip ona (eş olarak) tertemiz Fatıma-ı Betul&#39;&uuml; verdi ki b&ouml;yle birisi hi&ccedil;bir peygambere verilmemiştir. Yine ona Hasan ve H&uuml;seyin verilmiştir ki onların misli başka hi&ccedil;bir kimseye verilmemiştir. Ona benim gibi bir kayınpeder ve havuz (Kevser havuzu başında dostlarını suya doyurma hakkı) verilmiştir. Yine cennet ve cehennemi b&ouml;lme yetkisi meleklere değil, ona verilmiştir...&quot;<sup>(69)</sup></p>\n\n<p>\n	Bu konuda, Buhar&icirc;&#39;de Abdullah b. &Ouml;mer&#39;den nakledilen uzun bir rivayetin bir b&ouml;l&uuml;m&uuml; de bizi destekler niteliktedir. S&ouml;z konusu rivayette kısaca ş&ouml;yle denmektedir:</p>\n\n<p>\n	Haric&icirc;lerden bir kişi, Abdullah b. &Ouml;mer&#39;e gelerek bazı konularda sorular y&ouml;neltip tartışıyor ve son olarak, &uuml;&ccedil;&uuml;nc&uuml; halife Osman ve Hz. Ali hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; soruyor. Bilindiği gibi Haric&icirc;ler, &uuml;&ccedil;&uuml;nc&uuml; halifeyi ve Hz. Ali&#39;yi hil&acirc;fetleri zamanında meydana gelen fitnelerden dolayı sorumlu tutuyor ve onlar hakkında ağır ithamlarda bulunuyorlardı. İşte bu g&ouml;r&uuml;şlerinden hareketle s&ouml;z konusu Haric&icirc;, Abdullah b. &Ouml;mer&#39;in onlar hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; sormaktadır. Abdullah adama şu cevabı veriyor: &quot;Osman&#39;ı dersen, Allah onu affetmişti;<sup>(70)</sup> ama siz onu affetmeyi hoş g&ouml;rmediniz. Ali&#39;ye gelince, o Resulullah&#39;ın amcasının oğlu ve damadıdır.&quot; Sonra eliyle işaret ederek: &quot;İşte bu da onun evidir ve g&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi (Peygamber&#39;in evinin) i&ccedil;eri(sin)de yer almıştır.&quot;<sup>(71)</sup></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu rivayette Abdullah b. &Ouml;mer, &uuml;&ccedil;&uuml;nc&uuml; halife Osman&#39;ı savunmak i&ccedil;in sadece Uhut Savaşı&#39;na ve ka&ccedil;anların affıyla ilgili ayete değinmektedir. Fakat Hz. Ali&#39;yi savunurken &uuml;&ccedil; şeyi hatırlatıyor: 1- Resulullah&#39;ın amcasının oğlu olduğunu. 2- Resulullah&#39;ın damadı olduğunu. 3- Evinin Resulullah&#39;ın eviyle yan yana olduğunu.</p>\n\n<p>\n	Bu rivayette bizim şahidimiz, hatırlatılan ikinci husustan ibarettir. Demek istiyoruz ki eğer ger&ccedil;ekten Osman Resulullah&#39;ın kendi kızıyla evlenmiş olsaydı, Abdullah onu da savunurken Hz. Ali gibi onun da Resulullah&#39;ın damadı olduğunu vurgulardı; oysa buna şiddetle ihtiyacı olduğu h&acirc;lde Osman hakkında b&ouml;yle bir isnatta bulunmamaktadır. Bu da onun b&ouml;yle bir fazilete (Resulullah&#39;ın damatlığı şerefine) sahip olmadığını g&ouml;stermektedir. Evet, daha g&uuml;&ccedil;l&uuml; ve daha makul bir delil bulunduğu h&acirc;lde, zayıf bir şahidi (işlenen bir su&ccedil;un affını; Osman&#39;ı da kapsadığını kabul etme farzıyla) zikretmek mantıklı bir girişim olmasa gerek. O h&acirc;lde b&ouml;yle bir şeyin (damatlığın) esasen olmadığını s&ouml;ylemek daha mantıklı olmaz mı?!</p>\n\n<h2>\n	MUHTEMEL BİR &Ccedil;&Ouml;Z&Uuml;M YOLU</h2>\n\n<p>\n	Buraya kadar ortaya koyduğumuz deliller, Osman ile evlenen kızların, yine Ebu&#39;l-&Acirc;s ile evlenen Zeyneb&#39;in Resulullah&#39;ın ger&ccedil;ek kızları olmadığını g&ouml;steriyor. Şimdi burada şu sorunun cevabını vermemiz gerekir ki, geldiğimiz bu noktada, acaba Resulullah&#39;ın evl&acirc;tlarından bahseden rivayetlerde ismi ge&ccedil;en Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m isimli kızların esasen varlığı da mı ş&uuml;phelidir; yoksa s&ouml;z konusu rivayetlere muhtemel de olsa makul bir a&ccedil;ıklama getirmek m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	Bize g&ouml;re, şayet bu rivayetlerde ismi ge&ccedil;en s&ouml;z konusu kızların varlığını ink&acirc;r etmek istemiyorsak, bu konuda ortaya koyulabilecek en makul ihtimal şudur: Evet, Peygamber&#39;in Hz. Hatice&#39;den olan Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m isminde kızları vardı; fakat bunlar (bazı rivayetlerin de değindiği gibi) k&uuml;&ccedil;&uuml;k yaşta vefat etmişlerdir. Yani Peygamber&#39;in hem &uuml;vey evl&acirc;tlarının ismi Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;d&uuml;, hem de kendi kızlarının; fakat kendi kızları fazla yaşamadan, k&uuml;&ccedil;&uuml;k yaşta vefat etmişlerdir. Ebu&#39;l-&Acirc;s ve Osman ile evlenen kızlar ise, Peygamber&#39;in &uuml;vey evl&acirc;tlarıdır ve o zamanlar halk arasında &uuml;vey evl&acirc;tlar da ger&ccedil;ek evl&acirc;t gibi telakki edildikleri i&ccedil;in, s&ouml;z konusu kızlar da s&uuml;rekli Resulullah&#39;ın kızları diye anılarak &ouml;yle meşhur olmuş ve sonrakiler onları Resulullah&#39;ın kızları zannederek kaynaklara da daha &ccedil;ok o şekilde kaydetmişlerdir.</p>\n\n<p>\n	Bu rivayetleri bu şekilde tevil etmekten başka bir &ccedil;aremiz yoktur; aksi takdirde zikrettiğimiz &ccedil;elişkilerle karşılaşmamız ka&ccedil;ınılmazdır.</p>\n\n<h2>\n	OSMAN&#39;IN RUKAYYE İLE EVLENMESİNE DAİR</h2>\n\n<p>\n	Resulullah&#39;ın, &uuml;vey kızı Rukayye&#39;yi Osman ile neden evlendirdiği hakkında bazı Ehl-i S&uuml;nnet kaynaklarında şu ipu&ccedil;larına rastlamaktayız.</p>\n\n<p>\n	&quot;Rukayye, fevkal&acirc;de bir g&uuml;zelliğe sahipti.&quot;<sup>(72)</sup></p>\n\n<p>\n	&quot;Bir k&acirc;hin Osman&#39;a Resulullah&#39;ın peygamberliğini haber vermesinin ardından, o Ebu Bekir&#39;e &quot;Eğer (Peygamber) beni Rukayye ile evlendirirse, M&uuml;sl&uuml;man olurum.&quot; diye s&ouml;z verdi.&quot;<sup>(73)</sup></p>\n\n<p>\n	Demek oluyor ki Resulullah&#39;ın Osman&#39;ı Rukayye ile evlendirmesi, onu İsl&acirc;m&#39;a ısındırma amacını taşıyordu.</p>\n\n<p>\n	&Ouml;te yandan bazı rivayetler de ş&ouml;yle diyor: &quot;Sa&#39;d b. Muaz, Hz. Ali&#39;ye (Resulullah&#39;tan) Hz. Fatıma&#39;yı istemesini &ouml;nerince, Hz. Ali şu cevabı verdi: &quot;Ben ne d&uuml;nya metaından bir şeye sahibim, ne altınım var, ne de g&uuml;m&uuml;ş&uuml;m; ne de İsl&acirc;m&#39;a ısındırılacak bir k&acirc;firim ben; zira ilk M&uuml;sl&uuml;man olan benim.&quot;<sup>(74)</sup></p>\n\n<p>\n	Yine Umeys kızı Esm&acirc; aynı &ouml;neriyi Hz.Ali&#39;ye g&ouml;t&uuml;rd&uuml;ğ&uuml;nde ona da benzer bir cevapla ş&ouml;yle dedi: &quot;Benim ne altınım var, ne de g&uuml;m&uuml;ş&uuml;m; dini sahih olmayan, İsl&acirc;m&#39;ı ş&uuml;pheli birisi de değilim (ki evlilik vasıtasıyla İsl&acirc;m&#39;a ısındırılmam s&ouml;z konusu olsun).&quot;<sup>(75)</sup></p>\n\n<p>\n	Hz.Ali&#39;nin bu s&ouml;z&uuml;nde, belki de evlilikleri benzer gerek&ccedil;elere dayanan kimselere bir tariz s&ouml;z konusudur.</p>\n\n<p>\n	Yine Hz. Ali&#39;nin Hz. Fatıma&#39;yla evlenmesini anlatan bazı rivayetlerde Resulullah&#39;ın Hz. Ali&#39;ye ş&ouml;yle buyurduğu kaydedilmiştir: &quot;O (Fatıma), senindir ey Ali; sen Deccal değilsin.&quot;<sup>(76)</sup></p>\n\n<p>\n	Bu hadiste de, Hz. Fatıma&#39;yı &ouml;nce isteyip de Resulullah&#39;tan ret cevabı alanlara a&ccedil;ık bir tariz olduğu i&ccedil;in bazıları (İbn-i Sa&#39;d ve Bezzar gibi), hadiste bulunan &quot;Leste&quot; (değilsin) kelimesindeki zamirin şeklini &quot;Lestu&quot; (değilim) şeklinde değiştirerek, &quot;Sen Deccal değilsin.&quot; yerine, &quot;Ben Deccal değilim.&quot; manası &ccedil;ıkarmış ve Allah Resul&uuml;&#39;n&uuml;n bu c&uuml;mleyle &ouml;nceden Hz. Ali&#39;ye verdiği vaade sadık kalıp kızını ona vereceğini vurgulamak istediğini iddia etmiş ve b&ouml;ylece birilerine y&ouml;nelik olan tarizi halletmeye &ccedil;alışmışlardır. Oysa bu &ccedil;abaları da nafiledir; zira:</p>\n\n<p>\n	a) Aynı rivayeti Akil&icirc; s&ouml;z konusu iddiaya yer bırakmayacak şekilde, ş&ouml;yle nakletmiştir: Resulullah (s.a.a) Fatıma&#39;yı Hz. Ali&#39;yle evlendirdiğinde Hz. Fatıma&#39;ya hitaben ş&ouml;yle buyurdu: &quot;Ben seni Deccal olmayan birisiyle evlendirdim.&quot;<sup>(77)</sup></p>\n\n<p>\n	Bu hadisin kelimelerindeki harekeleri değiştirmek m&uuml;mk&uuml;n olmadığı i&ccedil;in, yukarıda verdiğimiz manadan başka bir mana &ccedil;ıkarmak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	b) Resulullah&#39;ın &ouml;nceden Hz. Ali&#39;ye bu konuda vaatte bulunduğu iddiası da doğru değildir; zira eğer bu doğru olsaydı, &Ouml;mer ve Ebu Bekir Hz. Fatıma&#39;ya talip olduklarında, Allah Resul&uuml; onlara; &quot;Fatıma hen&uuml;z k&uuml;&ccedil;&uuml;kt&uuml;r.&quot; cevabını vermez ve Hz. Ali&#39;yle s&ouml;zl&uuml; olduklarını s&ouml;ylerdi.</p>\n\n<p>\n	c) Konuyla ilgili kaynakların bir&ccedil;oğu, kendisine Hz. Fatıma&#39;yı istemesi bir&ccedil;okları tarafından &ouml;nerilmeden &ouml;nce, Hz. Ali&#39;nin (kendi tabiriyle) aklının ucundan bile b&ouml;yle bir şeyin ge&ccedil;mediğini nakletmektedir. Durum b&ouml;yle iken, Resulullah&#39;ın &ouml;nceden Hz. Ali&#39;ye s&ouml;z verdiği iddiası doğru olabilir mi?!</p>\n\n<p>\n	Hadisin manasını bu t&uuml;r soğuk tevillerle değiştiremeyeceğini anlayan İbn-i Hacer Askal&acirc;n&icirc;, aynı senet ve aynı raviyle naklettiği hadisin son b&ouml;l&uuml;m&uuml;n&uuml; (&quot;Sen Deccal değilsin.&quot; c&uuml;mlesini) maalesef makaslayarak nakletmiştir.<sup>(78)</sup> Bu da onun ne kadar emanet ve insaf sahibi olduğunu yeterince g&ouml;steriyor!!</p>\n\n<p>\n	Bunu sadece o değil, daha niceleri ve nice yerlerde ger&ccedil;ekleştirmişlerdir ki, yeri olmadığı i&ccedil;in ge&ccedil;iyoruz.</p>\n\n<h2>\n	BİRKA&Ccedil; N&Uuml;KTE</h2>\n\n<p>\n	Son olarak birka&ccedil; n&uuml;kteye değinip bu bahsi kapatmak istiyoruz:</p>\n\n<p>\n	1- Zikrettiğimiz bunca delile ve rivayetler arasındaki bunca &ccedil;elişkiye rağmen, bazılarının Zeynep, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml; Resulullah&#39;ın ger&ccedil;ek kızları olarak g&ouml;stermekte ısrarlı davranmalarının altında, belki de Hz. Ali&#39;nin faziletlerine karşılık başkalarına fazilet &uuml;retmek niyeti yatmaktadır. İşte bu y&uuml;zden g&ouml;r&uuml;yoruz ki 3. Halife Osman&#39;a &quot; Z&uuml;&#39;n-Nureyn&quot; (iki nur sahibi) lakabını vermişlerdir. Oysa d&uuml;nya kadınlarının efendisi olan ve Resulullah&#39;ın m&uuml;barek neslinin devamını sağlayan ger&ccedil;ek kızı olduğunda zerre kadar ş&uuml;phe bulunmayan Hz. Fatıma&#39;nın kocası Hz. Ali&#39;den benzer bir lakabı esirgemişlerdir nedense!!</p>\n\n<p>\n	2- Osman&#39;ın Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m ile hi&ccedil; de mutlu bir hayat yaşamadıklarını ve Osman&#39;ın onlara karşı &ccedil;eşitli eziyetlerde bulunduğunu kaynaklarda okuyoruz.<sup>(79)</sup></p>\n\n<p>\n	3- B&uuml;t&uuml;n bunlara rağmen, ikinci kız (&Uuml;mm&uuml; G&uuml;ls&uuml;m) de vefat ettiğinde g&uuml;ya Allah Resul&uuml;&#39;n&uuml;n; &quot;Eğer on kızım olsaydı, yine hepsini Osman ile evlendirirdim.&quot;<sup>(80)</sup> buyurduğunu nakleden kaynaklar, s&ouml;z konusu Hz. Ali (a.s) olunca, şu utan&ccedil; verici uydurma hadisi nakletmekte bir beis g&ouml;rm&uuml;yorlar:</p>\n\n<p>\n	G&uuml;ya Hz. Ali (a.s), (Hz. Fatıma&#39;yla evli olduğu h&acirc;lde) Ebu Cehl&#39;in kızıyla evlenmeye talip olmuş; bunu duyan Resulullah &ouml;fkeli bir şekilde minbere &ccedil;ıkarak b&uuml;t&uuml;n ashabın arasında Hz. Ali&#39;nin bu fiilini teşhir ederek onu kınamış ve; &quot;Ebu Talib oğlu eğer bunu yapmak istiyorsa, benim kızımı boşamalıdır; zira Allah&#39;ın d&uuml;şmanının kızıyla, Allah&#39;ın Resul&uuml;&#39;n&uuml;n kızı bir araya toplanmaz.&quot; buyurmuş; ardından da o sıralarda hen&uuml;z m&uuml;şrik olan Ebu&#39;l-&Acirc;s b. Reb&icirc;&#39;nin (Zeyneb&#39;in kocası) damatlığını &ouml;vm&uuml;ş?!<sup>(81)</sup></p>\n\n<p>\n	Bu kıssayı uyduranlar bir&ccedil;ok yerin aksine burada Osman&#39;ı neden unutmuş ve Peygamber&#39;in methine onun yerine Ebu&#39;l-&Acirc;s&#39;ı mazhar kılmışlardır acaba?! Belki de Hz. Ali&#39;ye karşı m&uuml;şrik birisinin &ouml;v&uuml;lmesi, ona olan tariz ve hicvi daha da galizleştirir de ondan!! Allah hepimizi nefsimizin ve Şeytan&#39;ın şerrinden korusun.</p>\n\n<p>\n	4- &Ouml;nceden de değindiğimiz gibi, bu kızlardan bahseden Ehl-i S&uuml;nnet rivayetleri, Rukayye ve &Uuml;mm&uuml; G&uuml;ls&uuml;m&#39;&uuml;n Ebu Leheb&#39;in oğullarıyla evlendiğini vurgularken, ısrarla onların bu kızları, kendileriyle cinsel ilişkiye girmeden bakire olarak boşadıklarını ileri s&uuml;rmekte, ancak buna engel olabilecek herhangi bir engelden de bahsetmemektedir. Fakat sıra Osman&#39;a gelince durum değişiyor. O, evlenir evlenmez cinsel ilişki ger&ccedil;ekleşiyor; hatta hanımı Habeşe&#39;ye giderken gemide &ccedil;ocuk d&uuml;ş&uuml;r&uuml;yor!!.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda biz bu konuda elde ettiğimiz verileri, belgeleri yan yana getirerek değerlendirmeye &ccedil;alıştık. Okuyucularımızdan da istirhamımız tarafsız bir g&ouml;zle yazıyı dikkatlice g&ouml;zden ge&ccedil;irip daha sonra insaf kuralları dahilinde muhakeme etsinler. Rabb&#39;im, her konuda doğruları olduğu gibi g&ouml;sterip, onlara ittiba etme cesaret ve samimiyetini&nbsp; hepimize nasip buyursun. Amin!&nbsp;&nbsp;</p>\n\n<h2>\n	Dipnotlar:</h2>\n\n<p>\n	1- Bu rivayetler ve aralarındaki ihtil&acirc;flar i&ccedil;in şu kaynaklara bakılabilir: el-Evail, c.1, s.159, el-İsabe, c.3, s.611-612, &Uuml;sd&#39;&uuml;l-Gabe, c.1, s.12-13-17, es-Siret&#39;&uuml;l-Halebiyye, c.1, s.140, Niseb-u Kureyş (Mus&#39;ab Z&uuml;beyr&icirc;), s.22, Kamus&#39;ur-Rical, c.10, s.431.</p>\n\n<p>\n	2- Menakıb-u &Acirc;l-i Eb&icirc; Talib, c.1, s.159, Bihar&#39;ul-Envar, Rical&#39;&uuml;l-Mamekan&icirc; ve Kamus&#39;ur-Rical kitaplarında da aynı şey nakledilmiştir.</p>\n\n<p>\n	3- el-İstiğase, c.1, s.70.</p>\n\n<p>\n	4- el-Evail, c.1, s.311, el-İsabe, c.1, s.293.</p>\n\n<p>\n	5- Sıff&icirc;n (Minkar&icirc;), s.325.</p>\n\n<p>\n	6- el-İsabe, c.4, s.335, Tabakat (İbn-i Sa&#39;d), c.8, s.193.</p>\n\n<p>\n	7- el-İst&icirc;ab, (el-İsabe&#39;nin hamişinde), c.4, s.331, el-Evail, c.1, s.312.</p>\n\n<p>\n	8- el-İstiğase, c.1, s.68-69.</p>\n\n<p>\n	9- el-İsabe, c.4, s.304-490, el-Bed&#39;u Ve&#39;t-Tarih, c.5, s.17, Tehzib-u Tarih-i Dimaşk, c.1, s.298, Nihayet&#39;&uuml;l-İrb, c.18, s.212-214.</p>\n\n<p>\n	10- el-Bed&#39;u Ve&#39;t-Tarih, c.5, s.16, c.4, s.139.</p>\n\n<p>\n	11- el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.196, Tarih&#39;ul-Hamis, c.1, s.272.</p>\n\n<p>\n	12- Neseb-u Kureyş, s.21, Mecma&#39;&uuml;z-Zevaid, c.9, s.217, el-Bidayet-u Ve&#39;n-Nihaye, c.2, s.294, Zehair&#39;ul-Ukb&acirc;, s.152.</p>\n\n<p>\n	13- es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, er-Ravz&#39;ul-Enf, c.1, s.214.</p>\n\n<p>\n	14- el-İsabe, c.4, s.304, (C&uuml;rcan&icirc;&#39;den naklen), Neseb-u Kureyş, s.21.</p>\n\n<p>\n	15- Kaynaklarından bazısını &ouml;nceden verdik.</p>\n\n<p>\n	16- ed-D&uuml;rr&#39;&uuml;l-Mensur (Suyut&icirc;), c.6, s.408</p>\n\n<p>\n	17- el-İtkan (Suyut&icirc;), c.1, s.37.</p>\n\n<p>\n	18- Tarih-u Ehl&#39;il-Beyt, s.92.</p>\n\n<p>\n	19- ed-D&uuml;rr&#39;&uuml;l-Mensur. c.6, s.404.</p>\n\n<p>\n	20- el-Vef&acirc;, s.655, ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.404, Tabakat (İbn-i Sa&#39;d), c.1, s.133, Feth&#39;ul-Kad&icirc;r, c.5, s.504, Nihayet&#39;&uuml;l-İrb, c.18, s.208, Muhtasar-u Tarih-i Dimaşk, c.2, s.262.</p>\n\n<p>\n	21-Del&acirc;il&#39;&uuml;n-N&uuml;b&uuml;vve (Beyhak&icirc;), c.2, s.69-70.</p>\n\n<p>\n	22- ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.403-404, L&uuml;bab&#39;&uuml;t-Te&#39;vil, c.4, s.417, el-Cami-u Li Ahk&acirc;m&#39;il-Kur&#39;&acirc;n, c.20, s.222, et-Tefsir&#39;&uuml;l-Kebir, c.32, s.132. Son iki kaynakta bu &ccedil;ocuğun Abdullah olduğu da kaydedilmiştir.</p>\n\n<p>\n	23- ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.404, Feth&#39;ul-Kad&icirc;r, c.5, s.503, el-Bahr&#39;ul-Muhit, c.8, s.520, et-Tefsir&#39;&uuml;l-Kebir, c.32, s.133, el-Cami-u Li Ahk&acirc;m&#39;il-Kur&#39;&acirc;n, c.20, s.223.</p>\n\n<p>\n	24- es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, et-Tefsir&#39;&uuml;l-Kebir, c.32, s.133, Tefsir&#39;&uuml;l-Kur&#39;&acirc;n&#39;il-Azim, c.4, s.559.</p>\n\n<p>\n	25-Es-Siq&acirc;t, c.2, s.142, Et-Tiby&acirc;n, c.10, s.418, Feth&#39;ul-Kad&icirc;r, c.5, s.504, L&uuml;bab&#39;&uuml;t-Te&#39;vil, c.4, s.417, et-Tefsir&#39;&uuml;l-Kebir, c.32, s.132, Tefsir&#39;&uuml;l-Kur&#39;&acirc;n&#39;il-Azim, c.4, s.559, el-Cami-u Li Ahk&acirc;m&#39;il-Kur&#39;&acirc;n, c.20, s.222.</p>\n\n<p>\n	26- el-Bahr&#39;ul-Muhit , c.8, s.520, Feth&#39;ul-Kad&icirc;r, c.5, s.503-504, ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.404. Fakat bu g&ouml;r&uuml;ş&uuml;n doğru olmadığı a&ccedil;ıktır; zira hicretin ikinci yılında Bedir Savaşı&#39;nda &ouml;len Ebu Cehil, hen&uuml;z İbrahim d&uuml;nyaya gelmeden ka&ccedil; yıl &ouml;nce vefat etmiştir. Bu da s&ouml;z konusu şahsın &Acirc;s b. Vail olduğunu ileri s&uuml;ren rivayeti g&uuml;&ccedil;lendirmektedir.</p>\n\n<p>\n	27- ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.404, Del&acirc;il&#39;&uuml;n-N&uuml;b&uuml;vve, c.2, s.70, Tabakat, c.1, s.133, es-Sikat, c.2, s.142, Tarih&#39;ul-Hamis, c.1, s.273, Nihayet&#39;&uuml;l-İrb, c.18, s.208, el-Vef&acirc;, s.655, Muruc&#39;&uuml;z-Zeheb, c.2, s.291, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.196, &Uuml;sd&#39;&uuml;l-Gabe, c.5, s.467, Nur&#39;ul-Ebsar, s.43, Zehair&#39;ul-Ukb&acirc;, s.152 , es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, Mecma&#39;&uuml;z-Zevaid, c.9, s.112-217, Muhtasar-u Tarih-i Dimaşk, c.2, s.262.</p>\n\n<p>\n	28- Tabakat (İbn-i Sa&#39;d), c.1, s.133, Siret-u Mağlatay, s.15, Tarih&#39;ul-Hamis, c.1 s.273, el-Vef&acirc;, s.655, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.196, es-Siret&#39;ul-Halebiyye, c.3, s.308, Nur&#39;ul-Ebsar, s.43, Zehair&#39;ul-Ukb&acirc;, s.153.</p>\n\n<p>\n	29- el-Bed&#39;u Ve&#39;t-Tarih, c.5, s.16, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, c.196, Tarih&#39;ul-Hamis, c.1, s.273, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, et-Tebyin F&icirc; Ensab&#39;il-Kureşiyyin, s.87, Zehair&#39;ul-Ukb&acirc;, s.152.</p>\n\n<p>\n	30- Ensab&#39;&uuml;l-Eşraf (es-Siret&#39;&uuml;n-Nebeviyye), s.396.</p>\n\n<p>\n	31- Tarih&#39;ul-İsl&acirc;m (es-Siret&#39;&uuml;n-Nebeviyye), s.66, Tarih&#39;ul-Hamis, c.1, s.282, Zehair&#39;ul-Ukb&acirc;, s.152, Behcet&#39;&uuml;l-Mahafil, c.2, s.137, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308.</p>\n\n<p>\n	32- Cemheret-u Ensab&#39;il-Arab, s.16</p>\n\n<p>\n	33- Siret-u Mağlatay, s.15, Menakıb-ı &Acirc;l-i Eb&icirc; Talib, c.1, s.133, Tarih&#39;ul-Hamis, c.1, s.273, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.196, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, el-Bed&#39;u Ve&#39;t-Tarih , c.5, s.16, Zehair&#39;ul-Ukb&acirc;, s.152.</p>\n\n<p>\n	34- Siret-u Mağlatay, s.15, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1 , s.196, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308.</p>\n\n<p>\n	35- er-Ravz&#39;ul-Enf, c.1, s.214.</p>\n\n<p>\n	36-Menakıb-ı &Acirc;l-i Eb&icirc; Talib, c.1, s.162.</p>\n\n<p>\n	37- el-Mevahib&#39;&uuml;l-Led&uuml;nniye, c.1, s.196, Behcet&#39;&uuml;l-Mahafil, c.2, s.137, Tarih&#39;ul-Hamis, c.1, s.273, Del&acirc;il&#39;&uuml;n-N&uuml;b&uuml;vve, c.2, s.69, ed-D&uuml;rr&#39;&uuml;l-Mensur, c.6, s.404, es-Siret&#39;&uuml;l-Halabiyye, c.3, s.308, Zehair&#39;ul-Ukb&acirc;, s.152, Zad&#39;&uuml;l-Mead (İbn-i Kayyim el-Cevz&icirc;), c.1, s.25, Siret-u Mağlatay, s.16.</p>\n\n<p>\n	38- Tarih-i Yakub&icirc;, c.2, s.32.</p>\n\n<p>\n	39- Tarih-i Yakub&icirc;, c.2, s.32.</p>\n\n<p>\n	40- er-Ravz&#39;ul-Enf, c.1, s.214.</p>\n\n<p>\n	41- er-Ravz&#39;ul-Enf, c.1, s.214</p>\n\n<p>\n	42- el-Evail, c.1, s.166.</p>\n\n<p>\n	43- el-İsabe, c.4, s.304, el-İst&icirc;ab, c.4, s.299, Del&acirc;il&#39;&uuml;n-N&uuml;b&uuml;vve, c.2, s.70, Tarih&#39;ul-Hamis, c.1, s.273, el-Vef&acirc;, s.656, Muhtasar-u Tarih-i Dimaşk, s.2, s.262.</p>\n\n<p>\n	44- Zad&#39;&uuml;l-Mead, (İbn-i Kayyim), c.1, s.25, et-Tabakat&#39;&uuml;l-Kubr&acirc;, c.1, s.133, el-Vef&acirc;, s.655, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, Cemheret-u Ensab&#39;il-Arab, s.16, Nur&#39;ul-Ebsar, s.43, İs&#39;af&#39;ur-Rağibin (Nur&#39;ul-Ebsar&#39;ın hamişinde), s.82 Muhazarat&#39;&uuml;l-Evail, s.88.</p>\n\n<p>\n	45- Nihayet&#39;&uuml;l-İrb, c.18, s.213, el-İst&icirc;ab (el-İsabe&#39;nin hamişinde), c.4, s.373-374.</p>\n\n<p>\n	46- es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, el-İst&icirc;ab, c.4, s.373.</p>\n\n<p>\n	47- Tarih&#39;ul-Hamis, c.1, s.272, Behcet&#39;&uuml;l-Mahafil, c.2, s.137, el-Vef&acirc;, s.656, el-Evail, c.1, s.166, Er-Ravz&#39;ul-Enf, c.1, s.215, es-Siret&#39;&uuml;l-Halebiyye, c.3, s.308, Zehair&#39;ul-Ukba, s.1.</p>\n\n<p>\n	48- Bunu s&ouml;yleyenlerin arasında da g&ouml;r&uuml;ş farklılığı vardır. Bazıları bi&rsquo;setten 5 yıl &ouml;nce olduğunu s&ouml;ylemişlerdir: Tarih&rsquo;ul-Ham&icirc;s, c.1, s.277; Zehair&rsquo;ul-Ukba, s.52; Mekatil&rsquo;&uuml;t-Talibiyyin, s.48; S&icirc;ret-u Mağlatay, s.17, İbn-i Cevz&icirc;&rsquo;den naklen. Bazıları bi&rsquo;setten 7 yıl &ouml;nce olduğunu s&ouml;ylemişlerdir: Tarih&rsquo;ul-Ham&icirc;s, c.1, s.278; Zehair&rsquo;ul-Ukba, s.52. Bazıları da 12 yıl &ouml;nce olduğunu s&ouml;ylemişlerdir: Tarih&rsquo;ul-Ham&icirc;s, c.1, s.272; Zehair&rsquo;ul-Ukba, s.52.</p>\n\n<p>\n	49- Tarih&#39;ul-Hulef&acirc;, s.75, Tehzib&#39;&uuml;t-Tehzib, Bihar&#39;ul-Envar, c.43, s.8, Hadaik&#39;ur-Riyaz ve İkbal&#39;&uuml;l-A&#39;mal&#39;den naklen.</p>\n\n<p>\n	50- M&uuml;stedrek&#39;&uuml;l-H&acirc;kim, c.3, s.163, Nihayet&#39;&uuml;l-İrb, c.18, s.213, Siret-u Mağlatay, s.17, Del&acirc;il&#39;&uuml;n-N&uuml;b&uuml;vve, c.2, s.71, Bihar&#39;ul-Envar, c.43, s.8, el-Besair-u ve&#39;z-Zehair, c.1, s.193, Tarih-i Yakub&icirc;, c.2, s.20, el-Mevahib, c.1, s.198, et-Tebyin-u F&icirc; Ensab&#39;il-Kureşiyyin, s.91.</p>\n\n<p>\n	51- Bihar&#39;ul-Envar, c.43, s.S9, Nihayet&#39;&uuml;l-İrb, c.18, S213.</p>\n\n<p>\n	52- Bihar&#39;ul-Envar, c.43, s.1-10, el-K&acirc;f&icirc;, el-Misbah&#39;ul-Kebir, Del&acirc;il&#39;&uuml;l-İmame, Misbah&#39;ul-Kef&#39;em&icirc;, er-Ravza, Menakıb-ı Şehraşub&#39;dan naklen. Muruc&#39;&uuml;z-Zeheb, c.2, s.289, Keşf&#39;&uuml;l-Gumme, c.2, s.74, Zehair&#39;ul-Ukb&acirc;, s.52, Tarih&#39;ul-Hamis, c.1, s.278.</p>\n\n<p>\n	53- Mus&#39;ab ez-Z&uuml;beyr&icirc;, S&uuml;heyl&icirc;, Makdis&icirc;, Kastalan&icirc; gibi.</p>\n\n<p>\n	54- Mira&ccedil; konusu ve hangi tarihte ger&ccedil;ekleştiğine dair bilgiler i&ccedil;in bak: es-Sahih-u Min Siret&#39;in-Nebiyy&#39;il-A&#39;zam.</p>\n\n<p>\n	55- Bu hadisler i&ccedil;in Şia kaynaklarından şu kitaplara bakılabilir: İlel&#39;&uuml;ş-Şerayi, s.72, Bihar&#39;ul-Envar, c.18, s.315-350-364, c.43, s.4-5-6, el-Envar&#39;&uuml;n-Nu&#39;maniyye, c.1, s.80 ve... M&uuml;stedrek&#39;&uuml;s-Sahihayn,c.3, s.165, N&uuml;z&uuml;l&#39;&uuml;l-Ebrar, s.88, ed-D&uuml;rr&#39;&uuml;l-Mensur, c.4, s.153, Tarih-i Bağdad, c.5, s.87, Menakıb-u İmam Ali (Meğazil&icirc;), s.357, Tarih&#39;ul-Hamis, c.1, s.277, Nazm-u D&uuml;rer&#39;&uuml;s-Simtayn, s.176, Zehair&#39;ul-Ukb&acirc;, s.36, Muhazarat&#39;&uuml;l-Evail, el-Mevahib, c.2, s.29, Maktel&#39;&uuml;l-H&uuml;seyn (Harezm&icirc;), s.63-64, Mizan&#39;&uuml;l-İ&#39;tidal, c.2, s.297, Mecma&#39;&uuml;z-Zevaid, c.9, s.202, Yenabi&#39;ul-Meveddet, s.97, N&uuml;zhet&#39;&uuml;l-Mecalis, c.2, s.179, Erceh&#39;ul-Metalib, s.239, Vesilet&#39;&uuml;l-Meal, s.78-79, Ahbar&#39;&uuml;d-D&uuml;vel, s.87 ve...</p>\n\n<p>\n	56- Bihar&#39;ul-Envar, c.43, s.2.</p>\n\n<p>\n	57- Hasais-u Emir&#39;il-M&uuml;&#39;minin Ali (Nese&icirc;), s.114, Menakıb-u &Acirc;l-i Eb&icirc; Talib, c.3, s.345, Tezkiret&#39;&uuml;l-Havas, s.306-307, M&uuml;stedrek&#39;&uuml;s-Sahihayn, c.2, s.167-168, S&uuml;nen&#39;&uuml;n-Nese&icirc;, c.6, s.62.</p>\n\n<p>\n	58- Bihar&#39;ul-Envar, c.43, s.92 ve...</p>\n\n<p>\n	59- Tarih&#39;ul-Hamis, c.1, s.264, Mecma&#39;&uuml;z-Zevaid, c.9, s.219, Muhtasar-u Tarih-i Dimaşk, c.2, s.275, Siret-u Mağlatay, s.12, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.38-202, er-Ravz&#39;ul-Enf, c.1, s.216.</p>\n\n<p>\n	60- er-Ravz&#39;ul-Enf, c.1, s.216, el-Mevahib&#39;&uuml;l-L&uuml;d&uuml;nniyye, c.1, s.38-202, Siret-u Mağlatay, s.12, Muhtasar-u Tarih-i Dimaşk, c.2, s.275.</p>\n\n<p>\n	61- el-Evail, c.1, s.16.</p>\n\n<p>\n	62- Siret-u Mağlatay, s.12, Mecma&#39;&uuml;z-Zevaid, c.9, s.219, el-Evail, c.1, s.161.</p>\n\n<p>\n	63- Del&acirc;il&#39;&uuml;l-N&uuml;b&uuml;vve, c.1, s.71.</p>\n\n<p>\n	64- Tarih&#39;ul-Hamis, c.1, s.275-406, el-Mevahib, c.1, s.197, Zehair&#39;ul-Ukb&acirc;, s.162, İs&#39;af&#39;ur-Rağibin (Nur&#39;ul-Ebsar&#39;ın Hamişnde), s.83.</p>\n\n<p>\n	65- Siret-u Mağlatay, s.12, Nihayet&#39;&uuml;l-İrb, c.18, s.171.</p>\n\n<p>\n	66- Menakıb-u &Acirc;l-i Eb&icirc; Talib, c.1, s.159.</p>\n\n<p>\n	67- Menakıb-u &Acirc;l-i Eb&icirc; Talib, c.1, s.162.</p>\n\n<p>\n	68- Nazm-u D&uuml;rer&#39;&uuml;s-Simtayn (Zerend&icirc; Hanef&icirc;), s.113-114, Maktel&#39;&uuml;l-Harezm&icirc;, c.1, s.109, Menakıb&#39;ul-K&acirc;ş&icirc; (el yazma n&uuml;shası), s.72, Menakıb (Abdullah Şafi&icirc; ) (el yazma n&uuml;shası), s.50.</p>\n\n<p>\n	69- Yenabi&#39;ul-Meveddet (Kunduz&icirc; el-Hanef&icirc;), s.255.</p>\n\n<p>\n	70- Bu c&uuml;mlede Uhud Savaşı&#39;na işaret edilmektedir. Bilindiği gibi Uhud Savaşı&#39;nda malum olayların ardından, ashaptan birka&ccedil; kişi hari&ccedil; hemen hepsi, Resulullah&#39;ı meydanda yalnız bırakarak ka&ccedil;mış, sonradan Resulullah&#39;ın hayatta olduğunu &ouml;ğrenince bir&ccedil;oğu geri d&ouml;nm&uuml;şt&uuml;. Fakat Allah-u Teal&acirc; yine de onları affetmişti. Osman ise savaştan &uuml;&ccedil; g&uuml;n sonra Medine&#39;ye geri d&ouml;nm&uuml;ş ve Resulullah ona; &quot;Amma da uzun gittin!&quot; diyerek tarizde bulunmuştu.</p>\n\n<p>\n	71- Sahih-i Buhar&icirc; (Arap&ccedil;a metin), c.3, s.68.</p>\n\n<p>\n	72- Zehair&#39;ul-Ukb&acirc;, s.162, el-Mevahib&#39;&uuml;l-Led&uuml;nniyye, c.1, s.197, et-Tebyin-u F&icirc; Ensab&#39;il-Kureşiyyin, s.89, Nur&#39;ul-Ebsar, s.44.</p>\n\n<p>\n	73-Menakıb-u &Acirc;l-i Eb&icirc; Talib, c.1, s.22.</p>\n\n<p>\n	74- Mecma&#39;&uuml;z-Zevaid, c.9, s.207, el-Musannaf (Abdurrazzak), c.5, s.486, Menakıb&#39;&uuml;l-Harezm&icirc;, s.243.</p>\n\n<p>\n	75- es-Siret&#39;&uuml;l-Halebiyye, c.1, s.207, el-Musannaf (San&#39;an&icirc;), c.5, s.486, en-Nihaye, c.1, s.14.</p>\n\n<p>\n	76- Tabakat (İbn-i Sa&#39;d), c.8, s.12, Mecma&#39;&uuml;z-Zevaid, c.9, s.204, el-Leali&#39;l-Masnua, c.1, s.365.</p>\n\n<p>\n	77- el-Leali&#39;l-Masnua, c.1, s.365.</p>\n\n<p>\n	78- el-İsabe, c.1, s.374.</p>\n\n<p>\n	79- Bu konuda geniş ve kaynaklara dayanan bilgiler edinmek isteyenler, All&acirc;me Seyyid Cafer Murtaza Amil&icirc;&#39;nin &quot;es-Sahih-u Min Siret&#39;in-Nebiyy&#39;il-A&#39;zam&quot; kitabına (c.4, s.12 il&acirc; 18) m&uuml;racaat edebilirler.</p>\n\n<p>\n	80- Tabakat (İbn-i Sa&#39;d), c.8, s.38, Siyer-u A&#39;l&acirc;m&#39;in-N&uuml;bel&acirc;, c.2, s.253.</p>\n\n<p>\n	81- Bu konuda iki b&uuml;y&uuml;k &acirc;lim (All&acirc;me Seyyid Cafer Murtaza Amil&icirc; ve All&acirc;me Seyyid Ali H&uuml;seyn&icirc;-i Mil&acirc;n&icirc;) &ccedil;ok geniş bir araştırma yaparak, s&ouml;z konusu rivayeti, hem senet, hem de muhteva a&ccedil;ısından g&uuml;&ccedil;l&uuml; ve sağlam delillerle (&ouml;zellikle S&uuml;nn&icirc; kaynaklara dayanarak) &ccedil;&uuml;r&uuml;tm&uuml;şlerdir. Bu konuda şu kaynaklara bakılabilir: es-Sahih-u Min Siret&#39;in-Nebiyy&#39;il-A&#39;zam, c.4, s.53 il&acirc; 61 ve er-Resail&#39;&uuml;l-Aşr (On Risale), 6. Risale.&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">*</a>- Bu yazının ge&ccedil;en sayıdaki b&ouml;l&uuml;m&uuml;n&uuml; okuyan bazı kardeşlerimiz, o b&ouml;l&uuml;mde sadece işaretle değindiğimiz bu konuyu (Hz. Hatice&rsquo;nin &ouml;nceden evlenmediğini) okuyunca bizi arayıp, bu konuda bazı Şi&icirc; kaynaklar da sizin s&ouml;ylediğinizin aksini s&ouml;yl&uuml;yor, diye bizden bir a&ccedil;ıklama istemişlerdi. Bu kardeşlerimize şunu s&ouml;yleyebiliriz ki, bu konu, belki de fazla &ouml;nemsenmediği i&ccedil;in şimdiye kadar &acirc;limler tarafından cidd&icirc; bir araştırmaya t&acirc;bi tutulmamış ve genellikle meşhur olan rivayetler fazla irdelenmeden tekrarlana gelmiştir. Ancak son zamanlarda bazı b&uuml;y&uuml;k araştırmacı &acirc;limler, bu konu &uuml;zerine cidd&icirc; bir şekilde eğilmiş, konuyu &ccedil;eşitli a&ccedil;ılardan incelemiş ve metinde de g&ouml;receğiniz gibi olayın hi&ccedil; de &ouml;yle meşhur olduğu gibi olmadığını ortaya koymuşlardır. Biz, bu konuda en &ccedil;ok &Uuml;stad All&acirc;me Cafer Murtaza Amil&icirc;&rsquo;nin &ldquo;Peygamber&rsquo;in Kızları Mı, Evl&acirc;tlıkları Mı?&rdquo; ve &ldquo;Resulullah&rsquo;ın Sahih Sireti&rdquo; isimli kitaplarındaki araştırmalarından yararlanmış bulunuyoruz.&nbsp; Rabb&#39;im hepsinden razı olsun.</p>\n	</div>\n</div>','Hz.  Hatice  Allah  Resulü\'nden Başkasıyla  Evlenmiş midir?','','publish','closed','open','','hz-hatice-allah-resulunden-baskasiyla-evlenmis-midir','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3285',0,'post','',0),(3286,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	ALİRIZA ENSARİ</h5>\n\n<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	Hicr&icirc; 61. yılda ger&ccedil;ekleşen İmam H&uuml;seyin&rsquo;in kıyamı, kendine &ouml;zg&uuml; birtakım &ouml;zellikleri dolayısıyla &ouml;nemli bir toplumsal ve siyas&icirc; olgu olarak bilinir. Bu y&uuml;zden d&uuml;nyadaki bir&ccedil;ok bilim adamı ve teorisyen, bu konuyla ilgili olumlu ya da olumsuz anlamda bir&ccedil;ok g&ouml;r&uuml;ş ileri s&uuml;rm&uuml;ş ve her biri bu konuyu değişik a&ccedil;ılardan değerlendirmiştir.</p>\n\n<p>\n	Bu kıyam iki y&ouml;nden incelenmeye değerdir:</p>\n\n<p>\n	1- İmam H&uuml;seyin&rsquo;i Kerbel&acirc;&rsquo;daki destansı kıyamı ger&ccedil;ekleştirmeye hangi sebepler ve etkenler sevk etmiştir ve İmam a&ccedil;ısından bu kıyamın sebebi nedir?&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	2- Yezid&rsquo;in istibdat h&uuml;k&uuml;meti İmam&rsquo;ı şehit edip bu kıyamı zahiren yenilgiye uğratma noktasında hangi etkenlerden yararlanmıştır?</p>\n\n<p>\n	Bu yazı, İmam&rsquo;a karşı olan d&uuml;şmanın siyasal k&uuml;lt&uuml;r&uuml;n&uuml; ve halkın cehaleti olgusunu incelemeye t&acirc;bi tutmaktadır. Yezid, İmam&rsquo;la savaşa girişmeden &ouml;nce İmam&rsquo;a karşı propaganda unsurlarından yararlandı. Maalesef bu şeytan&icirc; ve zehirli propagandalar, bazı M&uuml;sl&uuml;manların d&uuml;ş&uuml;nceleri ve inan&ccedil;ları &uuml;zerinde etkili oldu. Bu girişim, atılacak asker&icirc; adım i&ccedil;in uygun zemin yarattı. Bazı M&uuml;sl&uuml;manlar, Peygamber&rsquo;in evl&acirc;dının şehadeti karşısında s&uuml;k&ucirc;t edecek ve o y&uuml;ce insanın şehadetinin matemi dolayısıyla g&uuml;ndelik işlerini bir kenara bırakmayacak kadar bu propagandaların etkisi altında kaldılar.</p>\n\n<p>\n	Burada şu soru g&uuml;ndeme gelmektedir: Bu b&uuml;y&uuml;k cinayet karşısında M&uuml;sl&uuml;manlar ni&ccedil;in s&uuml;k&ucirc;t ettiler? Halbuki bunlar, &ouml;nce İmam&rsquo;ı davet edip, arkasında namaz bile kılmışlardı.</p>\n\n<p>\n	B&ouml;ylesi bir ortam, d&uuml;şmanın zehirli propagandalarının ve M&uuml;sl&uuml;manların siyas&icirc; idrakten ve k&uuml;lt&uuml;rden yoksun oluşlarının bir sonucuydu. D&uuml;şmanın İmam ve Ehl-i Beyt&rsquo;e karşı y&uuml;r&uuml;tt&uuml;ğ&uuml; propagandayı ve halkın cehaletini doğru bir şekilde ortaya koyup değerlendirebilmek i&ccedil;in konuyu aşağıdaki esaslar ekseninde incelemek gerekmektedir:</p>\n\n<h2>\n	1- D&uuml;şmanın İmam Ali Aleyhindeki Propagandaları</h2>\n\n<p>\n	İmam Ali&rsquo;nin şahsiyetine ilişkin boyutlar herkes tarafından bilinmektedir. Ben&icirc; &Uuml;meyye onu tanımaktadır. Bu a&ccedil;ıdan, o y&uuml;ce insanı siyas&icirc; sahneden uzaklaştırmak i&ccedil;in uydurma hadisleri ve dinini d&uuml;nyası i&ccedil;in satmış &acirc;limleri kullanmak gibi etkili propaganda ara&ccedil;ları genişletilerek kullanıldı.</p>\n\n<p>\n	Bu noktada Merhum All&acirc;me Emin&icirc;, şunları belirtmektedir: &ldquo;Ali&rsquo;ye ve onun ailesine k&uuml;fredip l&acirc;net etmek, bir gelenek h&acirc;line getirilmişti. Emev&icirc;ler d&ouml;neminde t&uuml;m &uuml;lke &ccedil;apında &uuml;st&uuml;nde İmam Ali&rsquo;ye l&acirc;net edilen yetmiş bin minber tahsis edilmişti.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a></p>\n\n<p>\n	Mes&rsquo;ud&icirc; şunları s&ouml;ylemektedir: &ldquo;...Muaviye&rsquo;ye itaat &ouml;yle bir noktaya varmıştı ki, Ali&rsquo;ye s&ouml;vmek bir gelenek h&acirc;line gelmişti. &Ccedil;ocuklar bu gelenek &uuml;zere doğmakta ve b&uuml;y&uuml;kler bu h&acirc;l &uuml;zere &ouml;lmekte idiler.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a>&nbsp; Taber&icirc;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> ve Ebu Hanife<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> de, Muaviye&rsquo;nin Ali aleyhindeki propagandalarına işaret etmektedirler. Propagandalar, sadece Ali&rsquo;ye karşı değildi, t&uuml;m risalet ailesinin fertleri, iftira ve t&ouml;hmet oklarının hedefiydi. İmam Ali&rsquo;ye y&ouml;nelik propagandaların İmam H&uuml;seyin&rsquo;e y&ouml;nelik iftiralar ile bağlantısı bulunmaktaydı ve İmam H&uuml;seyin&rsquo;e karşı yapılacak propagandalara zemin hazırlamıştı. İmam Seccad, Ehl-i Beyt makamının y&uuml;celiğini ortaya koymak ve Yezid&rsquo;in İmam H&uuml;seyin&rsquo;e karşı y&uuml;r&uuml;tt&uuml;ğ&uuml;, &ldquo;Haric&icirc;lik, g&uuml;&ccedil; ve makam peşinde olmak&rdquo; gibi propagandaları etkisiz kılmak i&ccedil;in Yezid&rsquo;in meclisinde hutbe irat etmişti.</p>\n\n<h2>\n	2- İmam H&uuml;seyin&rsquo;in Şahsiyeti ve H&uuml;k&uuml;metin Onun Aleyhindeki Propagandaları</h2>\n\n<p>\n	Yezid, İmam H&uuml;seyin&rsquo;i katledip onun devrimini zahiren de olsa mağlup etmenin kolay olmadığını biliyordu. İmam H&uuml;seyin&rsquo;in M&uuml;sl&uuml;manlar arasında belli bir siyas&icirc; ve toplumsal konumu bulunmaktaydı. Peygamber&rsquo;in: &ldquo;Hasan ve H&uuml;seyin cennet gen&ccedil;lerinin efendileridir.&rdquo; <a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a> diye buyurduğu, yine Peygamber&rsquo;in H&uuml;seyin hakkında: &ldquo;H&uuml;seyin bendendir ve ben de ondanım.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> diye buyurduğu M&uuml;sl&uuml;manlar tarafından biliniyordu.</p>\n\n<p>\n	Ben&icirc; &Uuml;meye de o y&uuml;ce insanın şahsiyetini bilmekteydi. O kadar ki, Muaviye, İmam H&uuml;seyin hakkında ş&ouml;yle demekteydi: &ldquo;Allah&rsquo;a yemin olsun, H&uuml;seyin&rsquo;de hi&ccedil;bir kusur, eksiklik g&ouml;rm&uuml;yorum.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Medine valisi Velid de İmam hakkında şunları s&ouml;ylemektedir: &ldquo;D&uuml;nyanın servetini ve saltanatını bana verseniz de H&uuml;seyin&rsquo;i &ouml;ld&uuml;rmem.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a> İmam H&uuml;seyin&rsquo;in M&uuml;sl&uuml;manlar nezdindeki y&uuml;ce makamından dolayı d&uuml;şman, kendi h&uuml;k&uuml;metini sağlamlaştırmak ve onu yasal g&ouml;stermek i&ccedil;in İmam&rsquo;ın biatini istemekteydi. Zira İmam&rsquo;ın biatiyle, kıyam ihtimali ortadan kalkacak ve Yezid&rsquo;in zalim h&uuml;k&uuml;meti meşruluk kazanmış olacaktı. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin&rsquo;in biati, t&uuml;m M&uuml;sl&uuml;manların biati anlamına gelecekti. H&uuml;k&uuml;metin İmam&rsquo;ın biati konusundaki hassasiyeti, İmam&rsquo;ın toplumsal ve siyas&icirc; konumundan ve o y&uuml;ce insanın şahsiyetinden kaynaklanmaktaydı. D&uuml;şman, maksadına ulaşmada &acirc;ciz kalınca,&nbsp; İmam&rsquo;ın kıyamını z&acirc;hiren de olsa yenmek i&ccedil;in &ccedil;eşitli y&ouml;ntemlerden ve propaganda ara&ccedil;larından istifade etti.</p>\n\n<h2>\n	3- İhtil&acirc;f ve Karışıklık Yaratma</h2>\n\n<p>\n	Zorba ve zalim y&ouml;neticiler, propaganda y&ouml;ntem ve ara&ccedil;larını muhaliflerine karşı etkili kılmak i&ccedil;in, onları sultaları altında bulunan topluma egemen olan inan&ccedil; ve k&uuml;lt&uuml;r şartlarına g&ouml;re belirlemekteydi. Bu y&uuml;zden d&uuml;şman, İmam H&uuml;seyin&rsquo;i fitneci, &uuml;mmet arasında tefrika yaratan ve İsl&acirc;m toplumunun g&uuml;venliğini bozan biri olarak tanıtmaktaydı. Onlar, M&uuml;sl&uuml;man kamuoyunu hazırlamak i&ccedil;in İsl&acirc;m Peygamberi&rsquo;nin buyurduğu: &ldquo;Kim olursa olsun, İsl&acirc;m &uuml;mmeti arasında ihtil&acirc;f yaratmak isteyenleri, kılı&ccedil;la ezin.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a> hadisini kullanıyorlardı. Buna &ouml;rnek olarak d&uuml;şman İmam H&uuml;seyin&rsquo;e karşı şu sloganlardan istifade ediyordu:</p>\n\n<p>\n	a) İmam H&uuml;seyin Mekke&rsquo;den &ccedil;ıkınca Amr b. Said, İmam&rsquo;ı Mekke&rsquo;ye geri d&ouml;nd&uuml;rmek istedi. İmam, Mekke&rsquo;ye d&ouml;nmekten imtina etti. Amr İmam&rsquo;a: &ldquo;Ey H&uuml;seyin, Allah&rsquo;tan korkmuyor musun? M&uuml;sl&uuml;man topluluğundan ayrılıyorsun ve &uuml;mmet arasında tefrika yaratıyorsun.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a> dedi.</p>\n\n<p>\n	b) M&uuml;slim b. Akil yakalanınca, Ubeydullah b. Ziyad ş&ouml;yle dedi: &ldquo;Ey Akil&rsquo;in oğlu, sen bir arada bulunan halk arasında tefrika ve ihtil&acirc;f yaratmaya mı geldin?&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p>\n	c) Yezid, İmam H&uuml;seyin&rsquo;in K&ucirc;fe Şi&icirc;leriyle irtibatına karşı &ccedil;ıkar yazdığı mektupta İbn-i Abbas&rsquo;a şunları s&ouml;yledi: &ldquo;Ey İbn-i Abbas, H&uuml;seyin&rsquo;le konuşman ve onu ihtil&acirc;f yaratmaktan alıkoyman gerekmektedir. &Uuml;mmet arasında fitne &ccedil;ıkmasını engellemelisin.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\n\n<p>\n	İmam H&uuml;seyin, d&uuml;şmanın propagandalarını ve hilelerini &ccedil;ok iyi bir şekilde tanıdığını ortaya koyar tarzda, kıyamının hedeflerini kendi il&acirc;h&icirc;-siyas&icirc; vasiyetnamesinde ş&ouml;yle a&ccedil;ıklamaktadır:</p>\n\n<p>\n	&ldquo;Ben azgınlık, makam, fesat ve zul&uuml;m yapmak i&ccedil;in Medine&rsquo;den ayrılmadım. Ben, ceddimin &uuml;mmetini ısl&acirc;h etmek, marufu emr, m&uuml;nkeri nehyetmek, ceddim Resulullah&rsquo;ın ve babam Ali b. Eb&icirc; Talib&rsquo;in yolunu ihya etmek i&ccedil;in kıyam ettim.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a>&nbsp;</p>\n\n<p>\n	Vasiyetnamesinin bu b&ouml;l&uuml;m&uuml;nde t&uuml;m bu su&ccedil;lamalara cevap vermektedir. B&ouml;ylesi bir vasiyetnamenin yazılmış olması, Yezid&rsquo;in arzularının ve hedeflerinin İmam H&uuml;seyin tarafından &ccedil;ok iyi bir şekilde bilindiğini g&ouml;stermektedir.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın &ldquo;nimet&rdquo; olarak andığı<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a> İsl&acirc;m&icirc; vahdetin en &ouml;nemli husus olduğundan hi&ccedil;bir kuşku yoktur.&nbsp;</p>\n\n<p>\n	Hz. Ali&rsquo;nin (a.s): &ldquo;Halk kitlesinden kopmayın; &ccedil;&uuml;nk&uuml; Allah&#39;ın rahmeti cemaatle birliktedir.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a> şeklindeki s&ouml;z&uuml;, İsl&acirc;m&icirc; kurtuluş ve &ouml;zg&uuml;rl&uuml;k hareketlerini olumsuzlamamaktadır ve İmam H&uuml;seyin (a.s) bu buyruğu kabul ederek, en b&uuml;y&uuml;k fesat olan Yezid h&uuml;k&uuml;metine karşı kıyam etmiştir. Zira Yezid&rsquo;in &ouml;nderliğini İsl&acirc;m&rsquo;ın ortadan kalkmasıyla eşit g&ouml;rmekteydi: &ldquo;İsl&acirc;m &uuml;mmetinin başına Yezid gibi bir y&ouml;netici musallat olduysa, İsl&acirc;m&#39;ın fatihasını okumak gerek.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a></p>\n\n<p>\n	Ayrıca, Yezid&rsquo;in liderliği, &uuml;mmetin ittifakla kabul ettiği birşey değildi. K&ucirc;fe halkının İmam H&uuml;seyin&rsquo;i d&acirc;vet etmesi ve diğer siyas&icirc; şahsiyetlerin Yezid h&uuml;k&uuml;metine olan muhalefetleri bunun bir delilidir.</p>\n\n<h2>\n	4- Cebriyecilik Propagandası</h2>\n\n<p>\n	Ben&icirc; &Uuml;meyye, din&icirc; bir &ccedil;ehreyle halka h&uuml;kmediyordu. Bu a&ccedil;ıdan kendi bekaları i&ccedil;in halkı iğfal etmeleri ve muhaliflerini zahiren din&icirc; ara&ccedil;ları ve şiarları kullanarak sahnenin dışına itmeleri gerekiyordu.</p>\n\n<p>\n	&Uuml;stat Şehit Mutahhar&icirc;, şunları belirtiyor: &ldquo;Yezid&rsquo;in sistemi, halkın inan&ccedil;larını y&ouml;nlendirecek d&uuml;ş&uuml;nsel ve itikad&icirc; bir dayanak olmaksızın işini y&uuml;r&uuml;tememekteydi. Onları a&ccedil;ık&ccedil;a kelleleri mızrak ucuna takıp halkın inan&ccedil;larına saldıracak kadar aptal sanmayın. Tersine onlar, halkı tamamen iğfal etmeye &ccedil;alışıyordu.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a>&nbsp;</p>\n\n<p>\n	Muaviye, Yezid&rsquo;i kendi yerine veliaht olarak il&acirc;n ederken, onun liderliğini il&acirc;h&icirc; bir kural olarak ortaya koymuş ve ş&ouml;yle demişti: &ldquo;Yezid&rsquo;in h&uuml;k&uuml;meti, il&acirc;h&icirc; bir kaderdir ve halkın bu il&acirc;h&icirc; takdire karşı herhangi bir tercihi s&ouml;z konusu değildir.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a> D&uuml;şman, cebriyeyi yayarak, Yezid&rsquo;in hil&acirc;fetinin Allah&rsquo;ın isteği olduğunu s&ouml;yl&uuml;yor, buna karşı olanların ise ger&ccedil;ekte il&acirc;h&icirc; iradeye karşı &ccedil;ıkmış olduğu propagandasını yapıyordu.</p>\n\n<p>\n	Yezid&rsquo;in sistemi bu kirli propaganda tarzıyla İmam H&uuml;seyin&rsquo;e karşı saldırılarını başlatmıştı. Onu il&acirc;h&icirc; kaza ve kadere karşı &ccedil;ıkmakla su&ccedil;lamakta ve ona karşı savaşın farz olduğunu belirtmekteydi. Aşağıdaki &ouml;rnekler, d&uuml;şmanın İmam&rsquo;a karşı bu hileden yararlanmış olduğunu ortaya koymaktadır:</p>\n\n<p>\n	a) Yezid, İmam H&uuml;seyin&rsquo;in m&uuml;barek başını karşısında g&ouml;r&uuml;nce, dedi ki: &ldquo;Ataları ve anası benim atalarımdan ve anamdan daha &uuml;st&uuml;n olduğu h&acirc;lde, H&uuml;seyin&rsquo;in ni&ccedil;in bu h&acirc;le d&uuml;şt&uuml;ğ&uuml;n&uuml; biliyor musunuz? Bu, H&uuml;seyin&rsquo;in; &ldquo;De ki (ey) m&uuml;lk&uuml;n sahibi olan Allah&rsquo;ım, sen dilediğine m&uuml;lk&uuml; verirsin, dilediğinden m&uuml;lk&uuml; alırsın; dilediğini y&uuml;kseltirsin, dilediğini al&ccedil;altırsın. M&uuml;lk senin elindedir, sen her şeye kadirsin.&rdquo;(Al-i İmran, 36) ayetini okumamış olmasından dolayıdır.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p>\n	b) Ubeydullah b. Ziyad, Hz. Zeyneb&rsquo;e hitaben ş&ouml;yle demektedir: &ldquo;Allah&rsquo;a hamdolsun ki, sizi r&uuml;sva edip &ouml;ld&uuml;rerek yalanınızı ortaya &ccedil;ıkardı.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a> Zeynep, buna cevaben ş&ouml;yle demiştir: &ldquo;Allah&rsquo;a hamdolsun ki, bizi peygamberiyle şereflendirdi, g&uuml;nahtan ve k&ouml;t&uuml;l&uuml;klerden temizledi, sadece fasıklar ve facirler r&uuml;sva olurlar ki, onlar da bizim dışımızdadırlar.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a></p>\n\n<h2>\n	5- Dinden &Ccedil;ıkma Propagandası</h2>\n\n<p>\n	H&uuml;k&uuml;metin İmam hakkındaki propaganda y&ouml;ntemlerinden biri de, İmam&rsquo;ın dinden &ccedil;ıkmış olduğu su&ccedil;lamasıydı. Ben&icirc; &Uuml;meyye dine inanıyor değildi; ama kendi koyduğu &ouml;l&ccedil;&uuml;lere g&ouml;re İmam&rsquo;ı dinden &ccedil;ıkmış sayıyordu. Ben&icirc; &Uuml;meyye&rsquo;nin &ouml;l&ccedil;&uuml;leri şunlardı:</p>\n\n<p>\n	a) H&uuml;k&uuml;metin Cebriyeciliği: Onlar, Yezid h&uuml;k&uuml;metinin il&acirc;h&icirc; bir kaza ve kader olduğunu s&ouml;yl&uuml;yordu.</p>\n\n<p>\n	b) İsl&acirc;m &uuml;mmeti arasında tefrika yaratmak caiz değildir.</p>\n\n<p>\n	c) Veliyy-i Emre karşı &ccedil;ıkmak haramdır.</p>\n\n<p>\n	&Uuml;stat Şehit Mutahhar&icirc; şunları belirtiyor: &ldquo;Emev&icirc; devleti, Allah&rsquo;tan habersiz muhaddisleri istihdam etmişti. Onlara hadis uydurmaları i&ccedil;in para veriyordu. Bir Emev&icirc; &acirc;liminin: &lsquo;H&uuml;seyin ceddinin kılıcıyla katledildi.&rsquo; dediği rivayet edilir. Onun bundan kastı, H&uuml;seyin&rsquo;in ceddinin dininin h&uuml;km&uuml;yle &ouml;ld&uuml;r&uuml;lm&uuml;ş olduğuydu.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a></p>\n\n<p>\n	Aşağıda sıralanan hususlar da, d&uuml;şmanın İmam H&uuml;seyin aleyhine s&uuml;rd&uuml;rd&uuml;ğ&uuml; fiil&icirc; propagandalardır:</p>\n\n<p>\n	a) A&rsquo;yan&rsquo;uş-Şia adlı eserde ş&ouml;yle denilmektedir: &ldquo;Ehl-i Beyt&rsquo;e, k&acirc;fir esirlere yapılan muamele yapıldı.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<p>\n	b) Yezid, Hz. Zeyneb&rsquo;e hitaben ş&ouml;yle demektedir: &ldquo;O, senin babanın ve kardeşinin dininden &ccedil;ıktı.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\n\n<p>\n	c) Amr b. Haccac Z&uuml;beyd&icirc;, orduya savaşa teşvik etmek i&ccedil;in ş&ouml;yle diyordu: &ldquo;Ey K&ucirc;feliler, itaat edin ve birliğinizi koruyun, (İmam H&uuml;seyin&rsquo;i kastederek) dininizi terk eden ve imamınıza karşı kıyam eden bu kişiyi &ouml;ld&uuml;rmekte teredd&uuml;t etmeyin.&rdquo;</p>\n\n<p>\n	İmam H&uuml;seyin, d&uuml;şmanı ve hilelerini tanıdığını ortaya koyduğu vasiyetnamesinde ş&ouml;yle buyurmaktadır: &ldquo;H&uuml;seyin, Allah&rsquo;tan başka il&acirc;h olmadığına, onun ortağı bulunmadığına, Muhammed&rsquo;in onun resul&uuml; olduğuna ve Allah tarafından hak &uuml;zere g&ouml;nderildiğine, cennetin ve ateşin hak olduğuna, kıyamet g&uuml;n&uuml;n&uuml;n ka&ccedil;ınılmaz olduğuna ve Allah&rsquo;ın kabirdekileri tekrar dirilteceğine şehadet eder.&rdquo;</p>\n\n<p>\n	Mebdei, meadı ve n&uuml;b&uuml;vveti ikrar etmek t&uuml;m M&uuml;sl&uuml;manlar i&ccedil;in gereklidir. İmam H&uuml;seyin de bunu yerine getirmiştir. Bu c&uuml;mlelerin, d&uuml;şmanın propagandalarına ve su&ccedil;lamalarına işaret etmek i&ccedil;in s&ouml;ylenmiş olması m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	&Uuml;stat Mutahhar&icirc; diyor ki: &ldquo;H&uuml;seyin, Allah&rsquo;ın birliğine ve Peygamber&rsquo;in risaletine şehadet etmektedir; &ccedil;&uuml;nk&uuml; İmam, bazılarının daha sonra H&uuml;seyin, ceddinin dininden &ccedil;ıktı diyeceklerini biliyordu.&rdquo; <a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<p>\n	D&uuml;şmanın bu propagandalarına cevaben şunun s&ouml;ylenmesi gerekmektedir: Yezid&rsquo;in herhangi bir vel&acirc;yeti yoktu ki,&nbsp; ona karşı &ccedil;ıkmak, caiz olmasın. Zira Yezid&rsquo;in başa getirilişi veraset yoluyla oldu. Veraset yoluyla hil&acirc;fete gelmek, hem Şia, hem de Ehl-i S&uuml;nnet &ouml;l&ccedil;&uuml;lerine aykırıdır. Corci Zeydan ş&ouml;yle demektedir: &ldquo;İsl&acirc;m&icirc; hil&acirc;feti, verasete g&ouml;re yapan ilk kişi Muaviye&rsquo;dir.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a></p>\n\n<p>\n	Yezid, İsl&acirc;m&rsquo;da siyas&icirc; liderlik i&ccedil;in &ouml;ng&ouml;r&uuml;len şartlardan hi&ccedil;birini taşımıyordu ve her t&uuml;rl&uuml; g&uuml;nahı işliyordu. İmam H&uuml;seyin, onun işlediği haramlara dayanarak onu liderlik sal&acirc;hiyetinden yoksun g&ouml;rmekte ve ş&ouml;yle buyurmaktaydı: &ldquo;Yezid, i&ccedil;ki i&ccedil;en, su&ccedil;suz insanları &ouml;ld&uuml;ren, fasıklığı bilinen biridir. Benim gibi biri ona asla biat etmez.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p>\n	Bu mesajla onu, vel&acirc;yet ve y&ouml;netimi gasp eden bir kişi olarak niteledi ve ona karşı kıyamı farz g&ouml;rd&uuml;.</p>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından ehil olmayan zalim h&uuml;k&uuml;mdarlara karşı kıyam etmek, dinden &ccedil;ıkmak ve il&acirc;h&icirc; iradeye karşı &ccedil;ıkmak demek değildir; tersine onlara karşı kıyam etmek, t&uuml;m M&uuml;sl&uuml;manların g&ouml;revidir. Bu y&uuml;zden İmam H&uuml;seyin kendi kıyamı konusunda zalim egemenlere karşı kıyamı gerekli g&ouml;ren Allah Resul&uuml;&rsquo;n&uuml;; &ldquo;Ey insanlar! Kim Allah&#39;ın haramlarını hel&acirc;l sayan, Allah&#39;ın yasalarını &ccedil;iğneyen, Allah&#39;ın malını gasp eden, Allah&#39;ın koyduğu sınırları aşan zalim bir h&uuml;k&uuml;mdar g&ouml;r&uuml;r de s&ouml;z&uuml;yle ve ameliyle ona karşı gelmezse, Allah onu da o zalimi sokacağı yere (cehenneme) sokmayı kendine gerekli kılmıştır.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a> şeklindeki s&ouml;z&uuml;n&uuml; kendine dayanak kılarak: &ldquo;Bilin ki, sizin başınızdaki bu insanlar, Allah&rsquo;ın haramlarını hel&acirc;l, hel&acirc;llerini haram etmişlerdir.&rdquo;</p>\n\n<p>\n	Şia inancında insanlar kendi fiillerinde ihtiyar sahibidirler: &ldquo;Ne cebir doğrudur, ne de tam serbestlik inancı. Doğru olan, ikisinin arasındaki orta yoldur.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a> inancı, kabul edilmiş ilkelerden biridir. Acaba Allah&rsquo;ın Yezid gibi birini M&uuml;sl&uuml;manların malları ve canları &uuml;zerine musallat edip Peygamberinin yerine halife kılması m&uuml;mk&uuml;n m&uuml;d&uuml;r?!! Ayrıca vahiy kaynağından beslenen ve il&acirc;h&icirc; iradeye t&acirc;bi olan Peygamber (s.a.a) ş&ouml;yle buyurmaktadır: &ldquo;Hil&acirc;fet, Ebu S&uuml;fyan soyuna haram kılınmıştır.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a></p>\n\n<h2>\n	6- Halkın Cehaleti</h2>\n\n<p>\n	İsl&acirc;m&rsquo;ın iniş &ccedil;ıkışlarla dolu tarihi g&ouml;stermektedir ki, M&uuml;sl&uuml;manlar en kutsal ve en aziz unsur olarak g&ouml;rd&uuml;kleri İsl&acirc;m konusunda herhangi bir tehlike sezdiklerinde&nbsp; onu savunmuşlardır. Bir bakıma İsl&acirc;m, onların t&uuml;m varlıklarında k&ouml;k salmıştır. İsl&acirc;m&rsquo;ın ve M&uuml;sl&uuml;manların başına her ne gelmişse, M&uuml;sl&uuml;manların bilgisizliğinden, cehaletinden ve siyas&icirc; gelişmeleri dikkatli bir şekilde değerlendirememelerinden gelmiştir. Siyaset cambazlarının kendi uğursuz siyas&icirc; hedeflerine ulaşma noktasında daima halkın bilgisizliğinden yararlandığına tarih tanıklık etmektedir.</p>\n\n<p>\n	Ş&uuml;phesiz, Peygamber&rsquo;in rıhletinden sonra Ali&rsquo;nin (a.s) bir kenara bırakılması, ve siyas&icirc; alanda İmam&rsquo;a Cemel ve Sıff&icirc;n gibi savaşların dayatılması, halkın siyas&icirc; ve toplumsal meseleleri analiz etme g&uuml;c&uuml;nden yoksun oluşlarından kaynaklanmaktaydı. Ali&rsquo;nin (a.s)&nbsp; şahsiyetiyle Muaviye ve benzerlerini kıyaslayan halk, İmam Hasan&rsquo;ı m&uuml;minlerin y&uuml;zkarası olarak g&ouml;r&uuml;yordu. Halkın bilgisizliği, Yezid h&uuml;k&uuml;metinin İmam H&uuml;seyin aleyhindeki propagandalarının halk &uuml;zerinde etkili olmasına sebep oldu. Ehl-i Beyt d&uuml;şmanlarının geniş &ccedil;aplı propagandaları, İsl&acirc;m şehirleri &uuml;zerinde &ouml;yle bir etki bırakmıştı ki, Peygamber&rsquo;in evl&acirc;dı İmam H&uuml;seyin tefrika yaratan bir fitneci, y&uuml;ce vel&acirc;yet makamının g&acirc;sıbı Yezid ise M&uuml;sl&uuml;manların halifesi olarak tanınıyordu.</p>\n\n<p>\n	Ger&ccedil;i d&uuml;şmanın propagandaları halkın genelinin &uuml;zerinde etkili değildi ve bazı M&uuml;sl&uuml;manlar bu propagandaları h&uuml;k&uuml;metin şeytan&icirc; hileleri olarak g&ouml;r&uuml;yordu; ama bazıları, bu propagandaların etkisi altında kalıyordu. Halkın g&uuml;nl&uuml;k siyas&icirc; durumla ilgili doğru bir kavrayıştan yoksun oluşu, onların İmam H&uuml;seyin ile savaşa ibadet aşkıyla gitmesine sebep oluyordu.&nbsp;</p>\n\n<p>\n	&Uuml;stat Şehit Mutahhar&icirc;, ş&ouml;yle diyor: &ldquo;İmam B&acirc;kır ş&ouml;yle buyuruyor: &lsquo;Kerbel&acirc;&rsquo;da Peygamber&rsquo;in evl&acirc;dını &ouml;ld&uuml;rmek i&ccedil;in &uuml;&ccedil; bin kişi toplanmıştı. Onların hepsi, İmam H&uuml;seyin&rsquo;e kılı&ccedil; vurup onu şehit ederek cennete ulaştırmak i&ccedil;in ibadet kastıyla oraya gelmişti.&rsquo; &rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[xxxi]</a></p>\n\n<p>\n	All&acirc;me Meclis&icirc; de ş&ouml;yle diyor: &ldquo;Esir kafilesi Şam&rsquo;a varınca, yaşlı bir adam esirlere hitaben ş&ouml;yle dedi: &lsquo;Sizin gibileri &ouml;ld&uuml;r&uuml;p fitnenin k&ouml;k&uuml;n&uuml; kurutan Allah&rsquo;a</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a> el-Gadir, c.1, 266 ve 290 ve Seyyid Haşim&icirc;nejad&rsquo;ın &ldquo;H&uuml;seyin&rsquo;in İnsanlara &Ouml;ğrettiği Dersler&rdquo;den alıntı, s.124.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> M&uuml;rucu&rsquo;z-Zeheb, c.2 s.72 ve Şerh-i Nehcu&rsquo;l-Bel&acirc;ga, c.1, s.17.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a> Taber&icirc;, Tarih, c.4, s.188</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a> Ebu Hanife, Menakıb, c.1, s.117.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a> İbn Hacer, el-İsabe, c.4. s.186; Feraidu&rsquo;l-Met&icirc;n, c.1, s.55</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a> Ahmed b. Hanbel, M&uuml;sned, c.5 s.18111; Keş&icirc;, Rical, s.49; &Uuml;sd&uuml;&rsquo;l- G&acirc;be, c.2, s.20 ve Belazur&icirc;, Ens&acirc;bu&rsquo;l-Eşr&acirc;f, c.3, s.143, ifadelerdeki k&uuml;&ccedil;&uuml;k farklılıklarla. &nbsp;</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a> a.g.e. c.3, s.155; Bihar, c.11 (Eski baskı)</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a> Salih&icirc; Necef&acirc;b&acirc;d&icirc;, Şehid-i C&acirc;vid, s.13, Bihar&rsquo;dan naklen, c.11 (eski baskı) c.11, s.154</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a> el-Avasım Mine&rsquo;l-Kavasım, s. 232.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a> Taber&icirc;, Tarih, c.4, s.289</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a> Harezm&icirc;, Maktel, c.1, s.213; M&uuml;fid, el-İrşad, s.196</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a> İbn Cevz&icirc;, Tezkire, s.238</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a> İbn Şehr&acirc;şub, Menakıb, s.89; Maktel, s.54 ve Muhaddis Kumm&icirc;, Nefes&uuml;&rsquo;l-Mehm&ucirc;m, s.45</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a> Al-i İmran (3) 103.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a> Nehc&uuml;&rsquo;l-Bel&acirc;ga, Hutbe: 127</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a> İbn T&acirc;v&ucirc;s, el-Luh&ucirc;f, s.20; Mukarrem, Maktel, s.146; Muşiru&rsquo;l-Ahzan, s.10; Evalim, Maktel, s.53, Harezm&icirc;, Maktel, c.1, s.185.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1,s.360</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a> D&icirc;never&icirc;, el-İmame ve&rsquo;s-Siyase, c.1, s.158.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a> Taber&icirc;, Tarih, c.4, s.355; Harezm&icirc;, Maktel, c.2,s.57.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a> Şehit H&acirc;şim&icirc;nej&acirc;d, H&uuml;seyin&rsquo;in İnsanlara &Ouml;ğrettiği Dersler, s.319; M&uuml;f&icirc;d, el-İrşad, s.244.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a> a.g.e.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.141.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a> A&rsquo;y&acirc;nu&rsquo;ş-Şia, c.1, s. 615.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a> Mehdi Şemseddin, Savretu&rsquo;l-H&uuml;seyin, s.210; Taber&icirc;, Tarih, c.4, s.33&rsquo;ten naklen.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.31; Harezm&icirc;, Maktel, s.188&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a> Tarih-i Temedd&uuml;n-i İsl&acirc;m, s.63</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a> Muhammed S&acirc;dık Necm&icirc;, Suhen&acirc;n-i H&uuml;seyin b. Ali, s.12&nbsp;</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a> Taber&icirc;, Tarih, c.4, s.304</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a> Usul-i K&acirc;f&icirc;, c.1, s.160</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a> Eval&icirc;m, Maktel, s.53 ve Harezm&icirc;, Maktel, c.1, s.185.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a> Şehit Mutahhar&icirc;, Hemase-yi H&uuml;seyn&icirc;, c.1, s.360</p>\n	</div>\n</div>','Halkın Cehaleti ve Düşmanın İmam Hüseyin (a.s) Aleyhindeki Propagandaları','','publish','closed','open','','halkin-cehaleti-ve-dusmanin-imam-huseyin-a-s-aleyhindeki-propagandalari','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3286',0,'post','',0),(3287,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	İnanan kişiyi ger&ccedil;ek yola g&ouml;t&uuml;recek iki vasıta vardır:</p>\n\n<p>\n	1- Nakil, yani ger&ccedil;ek olarak gelen haber: Kur&#39;&acirc;n-ı Mecid&#39;in ayetleri ve Rasul-i Ekrem&#39;in (s.a.a) hadisleri</p>\n\n<p>\n	2- Doğru d&uuml;ş&uuml;nen, ger&ccedil;eği bulan ve ger&ccedil;ekleyen olgun akıl.</p>\n\n<p>\n	Kur&#39;&acirc;n-ı Mecid bize, yani inananlara; <strong>&quot;Andolsun ki size, Allah&#39;tan m&uuml;k&acirc;fat isteyen, Allah&#39;ı &ccedil;ok anan kişiye Allah&#39;ın Rasul&uuml;&#39;nde g&uuml;zel bir &ouml;rnek var.&quot;</strong><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Her hususta onun s&ouml;zlerini, onun &ouml;z&uuml;ndeki ihl&acirc;sı &ouml;rnek edinin; hareketlerinizi onun hareketlerine benzetmeye &ccedil;alışın, ona uyun.&quot; buyurmaktadır.</p>\n\n<h2>\n	Bug&uuml;n Hangi Yılın, Nasıl Bir Olayın Yıl D&ouml;n&uuml;m&uuml;?</h2>\n\n<p>\n	Bug&uuml;n, Hicret&#39;in bin &uuml;&ccedil; y&uuml;z doksan yedinci yılının ilk ayı olan Muharrem&#39;&uuml;l-Haram&#39;ın onuncu g&uuml;n&uuml;; Arap&ccedil;a deyimiyle &quot;Aşura&quot;. Hicret&#39;in altmış birinci yılı Muharem&#39;inin onuncu g&uuml;n&uuml;, Hz. Muhammed&#39;in (s.a.a) vefatlarından &ccedil;ok ge&ccedil;meden, elli yıl sonra ve bug&uuml;nden bin &uuml;&ccedil; y&uuml;z otuz altı yıl &ouml;nce, onun ciğerparesi, d&uuml;nyada en &ccedil;ok sevdiği kızı Fatımat&#39;&uuml;z-Zehra&#39;nın ve vasisi, kardeşliği, amcasının oğlu, damadı, halifesi Aliyy&#39;&uuml;l-Murtaza&#39;nın sevgili oğlunu, onun H&uuml;seyin&#39;ini Kerbel&acirc;&#39;da şehit etmişlerdi.</p>\n\n<p>\n	H&uuml;seyin, Rasulullah&#39;a (s.a.a) o derece sevgiliydi ki, bir g&uuml;n onun ağladığını duyunca Cenab-ı Fatıma&#39;ya (s.a); <em>&quot;Bilmez misin ki&quot;</em> buyurmuşlardır, <em>&quot;Onun ağlayışı beni incitir?&quot;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> Rasul-i Ekrem (s.a.a) onu bağırlarına basarlar, dillerini ağızlarına verirlerdi.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a>&nbsp; <em>&quot;H&uuml;seyin bendendir ve ben H&uuml;seyin&#39;denim; Allah H&uuml;seyin&#39;i seveni sever.&quot;</em> buyurmuşlardır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> <em>&quot;Hasan&#39;ı ve H&uuml;seyin&#39;i seven, ger&ccedil;ekten de beni sever; ikisine buğzeden de ger&ccedil;ekten bana buğzeder.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></em>, <em>&quot;Hasan&#39;ı ve H&uuml;seyin&#39;i seven, ger&ccedil;ekten de beni sever.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a>, &quot;Benim bir kılımı inciten, ger&ccedil;ekten de beni incitmiştir; beni incitense, ger&ccedil;ekte Allah&#39;ı incitmiş olur.&quot;</em> (Yani Allah&#39;ın kahrına, gazabına uğrar.)<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> hadisleri de, Rasululllah&#39;ın (s.a.a) Hasan ve H&uuml;seyin&#39;i ne derecede sevdiklerini apa&ccedil;ık bildirmektedir.</p>\n\n<p>\n	H&uuml;seyin Rasulullah&#39;ın m&uuml;barek g&ouml;ğ&uuml;slerine &ccedil;ıkar, Hz. Rasul (s.a.a) onun ağzını, dudaklarını &ouml;perler, <em>&quot;Allah&#39;ım!&quot;</em> derlerdi, <em>&quot;Sen bunu sev, ger&ccedil;ekten de ben seviyorum bunu.&quot;</em><a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	3. sure-i celilenin (&Acirc;l-i İmr&acirc;n) 61. ayet-i kerimesi olan M&uuml;bahele Ayeti&#39;nde, Rasulullah&#39;ın (s.a.a) Necran Hıristiyanlarını m&uuml;baheleye davette s&ouml;ylemeleri emredilen s&ouml;zdeki &quot;ebnaena=oğullarımız&quot;, İmam Hasan ve H&uuml;seyin aleyhime&#39;s-sel&acirc;mdı ve Hz. Rasul-i Ekrem (s.a.a) m&uuml;baheleye Ali, Fatıma, Hasan ve H&uuml;seyin&#39;i (a.s) alarak &ccedil;ıkmışlardı; b&ouml;ylece Hasan ve H&uuml;seyin, Allah&#39;ın kitabında, Rasulullah&#39;ın (s.a.a) oğulları olarak anılmıştı.</p>\n\n<p>\n	33. sure-i celilenin (Ahz&acirc;b) 33. ayet-i kerimesinde bildirilen ve her &ccedil;eşit kirden, su&ccedil;tan, k&ouml;t&uuml;l&uuml;kten, ayıptan, ardan arınmış, tertemiz kişiler olarak beyan buyrulan Ehlibeyt, Rasul-i Ekrem&#39;le Ali, Fatıma, Hasan ve H&uuml;seyin&#39;di (a.s); Hz. Rasul, bunları ab&acirc;larının altına almışlar, bunların arınmasını Allah&#39;tan dilemişler ve bu ayet-i kerime nazil olmuştu.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> Rasul-i Ekrem (s.a.a) Ali, Fatıma, Hasan ve H&uuml;seyin&#39;e; <em>&quot;Ben sizinle harbedenle harbederim; sulhedenle barışığım.&quot;</em> buyurmuşlardır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	42. sure-i celilenin (Ş&ucirc;r&acirc;) 23. ayet-i kerimesi mucibince Ehlibeyt&#39;i sevmek, Hz. Rasul&#39;&uuml;n (s.a.a) risaletinin ecridir.</p>\n\n<p>\n	İnanan kişiye naklolarak bunlar yeter. Ayrıca gayb&icirc;, yani olmamış yahut ileride olacak şeyleri, dilediği takdirde, 3. surenin (&Acirc;l-i İmr&acirc;n) 44. ve 179., 11. surenin (H&ucirc;d -a.s-) 49., 12. surenin (Y&ucirc;suf -a.s-) 102. ayet-i kerimelerinde beyan buyrulduğu gibi, vahiy yoluyla Peygamberine bildiriyor ve bu, il&acirc;h&icirc; bir mucizedir; nitekim Rasulullah (s.a.a) ileride olacakların &ccedil;oğunu bildirmişlerdir; ge&ccedil;miş, gelecek olaylar da, en doğru tarzda Kur&#39;&acirc;n-ı Mecid&#39;de ve hadislerde beyan buyrulmuştur. Bu c&uuml;mleden olarak İmam H&uuml;seyin&#39;in (a.s) şahadetini de, doğar doğmaz, o, kucaklarındayken haber almışlar, ağlamışlardır.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	H&uuml;seyin (a.s), Rasulullah&#39;ın v&uuml;cutlarından bir par&ccedil;aydı; onun varlığından var edilmişti; ondandı. Rasulullah (s.a.a.), H&uuml;seyn&#39;i severdi; onu seveni de sever; onunla savaşanla savaşır; onunla barışanla barışırdı; ona ağlamışlardır iki cihan serveri; m&uuml;barek y&uuml;rekleri yanmıştır onun acısıyla.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Şimdi bir de akla gelelim:</strong></p>\n\n<p>\n	Bir kişinin sevdiği torunu, biricik kızının oğlu, ciğerp&acirc;resi, zulme uğrarsa, onun gencecik oğlu, amcası, atasının ihtiyar dostları, kardeşinin k&uuml;&ccedil;&uuml;c&uuml;k oğlu, kendisini koruyanlar, g&ouml;zleri &ouml;n&uuml;nde, hem de &uuml;&ccedil; g&uuml;nl&uuml;k susuzluktan sonra şehit edilirse, altı aylık oğlu kucağında oklanır, can verirse, kendisi de şehit edilip ehl-i ay&acirc;li d&uuml;şmanlara esir d&uuml;şerse, onu sevenler, onun atasının yolundan gidenler, onun babasının dostu olanlar, onun dininde olanlar, sevinirler mi, yoksa onlar da aynı eleme uğrayıp ağlarlar mı?</p>\n\n<p>\n	Rasulullah (s.a.a.) dininde olan kişi, Ras&ucirc;lullah (s.a.a.)&#39;ı ve Ehlibeyt&#39;ini seven kişi, ş&uuml;phe yok ki onun sevin&ccedil; g&uuml;n&uuml;nde sevinir; yas g&uuml;n&uuml;nde yaslara batar; y&uuml;reği yanar; g&ouml;zyaşları akar; elemlere uğrar.</p>\n\n<p>\n	İsl&acirc;m, insan ve insanlık dinidir; İsl&acirc;m&#39;da yas yoktur diyen, bunu ink&acirc;r eder, Hz. Ras&ucirc;l&uuml;n (s.a.a.) oğulları İbrahim&#39;e, hele H&uuml;seyn&#39;ine (a.s.) ağladığından habersiz kişidir.</p>\n\n<p>\n	İşte biz Ehlibeyt dostları, bug&uuml;n ağlamaktayız; bug&uuml;n bizim ez&acirc; g&uuml;n&uuml;m&uuml;z. H&uuml;seyn&#39;in (a.s.) uğradığı zul&uuml;m, bug&uuml;n g&ouml;zlerimizin &ouml;n&uuml;nde bizim. Y&uuml;reklerimiz yanmakta; g&ouml;zlerimiz yaşla dolmakta; suya baktık&ccedil;a, arı duru su, g&ouml;z&uuml;m&uuml;ze kan g&ouml;r&uuml;nmekte. Ağlıyoruz; &ccedil;&uuml;nk&uuml; Rasulullah (s.a.a.) da ağlıyor, Ali de ağlıyor, Fatıma da ağlıyor, Hasan da ağlıyor bug&uuml;n.</p>\n\n<p>\n	Rasulullah&#39;ın (s.a.a.) &uuml;mmetiyiz diyenler, bug&uuml;n, onun H&uuml;seyn&#39;ini şehit ettiler; sonra da o g&uuml;n&uuml; bayram saydılar, birbirlerini kutladılar. O tarih&icirc; g&uuml;n&uuml;n, o zulm&uuml;n unutulması i&ccedil;in Peygamber&#39;in (s.a.a.) ağzından hadisler d&uuml;zd&uuml;ler; <em>&quot;Kim, bilerek benim adıma yalan s&ouml;ylerse, cehennemde konağını hazırlasın.&quot;</em> hadisinden korkmadılar<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a>; &ccedil;&uuml;nk&uuml; inanmıyorlardı; yaptıklarını unutturmak kaygısına d&uuml;şm&uuml;şlerdi.</p>\n\n<p>\n	İşte bir s&uuml;r&uuml; yalan hadis:</p>\n\n<p>\n	<em>&quot;Kim Muharrem&#39;in ilk dokuz g&uuml;n&uuml; oru&ccedil; tutarsa, Allah ona, havada, u&ccedil;suz, bucaksız, d&ouml;rt kapılı bir kubbe kurar. Aşura g&uuml;n&uuml; oru&ccedil; tutana Allah, altmış yıl oru&ccedil; sevabı yazar; hem de gecelerini ibadetle ge&ccedil;irmişcesine; on bin melek, on bin şehit sevabı verir; yedi g&ouml;ğ&uuml;n ecrine ulaştırır onu. Kim o g&uuml;n bir oru&ccedil;luya iftar ettirirse, Muhammed &uuml;mmetinin hepsini kıyasıya doyurmuş olur. O g&uuml;n kim bir yetimin başını okşarsa, başındaki her kıla karşılık cennette bir derece verir ona. Allah yedi kat g&ouml;ğ&uuml;, yeri, kalemi, levhi, Cebrail&#39;i, melekleri, Adem&#39;i Aşura g&uuml;n&uuml; yarattı; Davud&#39;un su&ccedil;unu o g&uuml;n bağışladı; S&uuml;leyman&#39;a Aşura g&uuml;n&uuml; l&uuml;tfetti; Hz. Muhammed de o g&uuml;n doğdu! Allah, Aşura g&uuml;n&uuml; Arş&#39;a istiva etti; kıyamet de o g&uuml;n kopacak.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></em></p>\n\n<p>\n	<em>&quot;Y&uuml;ce Allah İsrailoğulları&#39;na yılda bir g&uuml;n oru&ccedil; tutmayı farzetti; o g&uuml;n de Aşura g&uuml;n&uuml;d&uuml;r; başka g&uuml;nlerin orucunu bağışladı. O g&uuml;n oru&ccedil; tutun; Adem&#39;in t&ouml;vbesi o g&uuml;n kabul edildi; İdris o g&uuml;n y&uuml;celere ağdı; İbrahim o g&uuml;n ateşten kurtuldu; Nuh o g&uuml;n gemiden &ccedil;ıktı; Tevrat o g&uuml;n indirildi; İsmail o g&uuml;n kurban edilmekten kurtarıldı; o g&uuml;n İsrailoğulları&#39;na deniz yarıldı; o g&uuml;n Muhammed&#39;in ge&ccedil;miş, gelecek su&ccedil;ları bağışlandı; Yunus o g&uuml;n balık karnından &ccedil;ıktı; o g&uuml;n Yunus kavminin t&ouml;vbesi kabul edildi; o g&uuml;n&uuml;n orucu, kırk yıllık kef&acirc;ret yerine ge&ccedil;er; d&uuml;nya o g&uuml;n yaratıldı; ilk yağmur o g&uuml;n yağdı. Kim o g&uuml;n oru&ccedil; tutarsa, yaratılıştan kıyamete dek oru&ccedil; tutmuş sayılır; o g&uuml;n, peygamberlerin oru&ccedil; g&uuml;n&uuml;d&uuml;r. Aşura gecesini ibadetle ge&ccedil;irenin, o gece d&ouml;rt rek&acirc;t namaz kılanın, elli yıllık ge&ccedil;miş, elli yıllık da gelecek g&uuml;nahı bağışlanır... ve ve ve ... Aşura g&uuml;n&uuml; s&uuml;rme &ccedil;ekenin g&ouml;zleri hi&ccedil; ağrımaz. Miskle karışık s&uuml;rme taşıyla s&uuml;rmelenen, g&ouml;z ağrısından kurtulur.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a></em></p>\n\n<p>\n	<em>&quot;Aşura g&uuml;n&uuml; ailesine yiyecek, giyecek alan, o yıl bolluğa erişir.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a></em></p>\n\n<p>\n	<em>&quot;Ge&ccedil;imi yerinde olan kişi, Aşura g&uuml;n&uuml;, kendisine, ailesine bol giyecek, yiyecek sağlayan, onları ferahlığa kavuşturan kişiyi Allah, gelecek yıla dek bolluğa kavuşturur.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></em></p>\n\n<p>\n	Ali el-Kaar&icirc;&#39;nin &quot;Mavz&ucirc;&acirc;tu Keb&icirc;r&quot;inde, Aşura g&uuml;n&uuml; s&uuml;rme &ccedil;ekmek, oru&ccedil; tutmak, s&uuml;slenmek, ailesini bolluğa kavuşturmak hakkında bir hayli hadis var.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a> Ali el-Kaar&icirc;, bu bid&#39;atin, H&uuml;seyn&#39;i (a.s.) katledenler tarafından d&uuml;z&uuml;ld&uuml;ğ&uuml;n&uuml;, bu hadislerin, H&uuml;seyn&#39;i (a.s.) katledenler tarafından uydurulduğunu s&ouml;ylemek zorunda kalıyor.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	Esefle s&ouml;yleyelim ki bazı M&uuml;sl&uuml;man kardeşlerimiz, bu g&uuml;n&uuml; bayram sanıyorlar ve bize, ağladığımız, yandığımız, yasa battığımız h&acirc;lde; &quot;Bayramınız m&uuml;barek olsun&quot; demek gafletini g&ouml;steriyorlar. Nuh Peygamber&#39;in (a.s.) tufandan kurtulduktan sonra, gemide ne kalmışsa hepsini karıp karıştırarak; &quot;Aşure&quot; denen tatlıyı yaptığını sanıyorlar; buna &quot;Sel&acirc;met &Ccedil;orbası&quot; adını veriyorlar; pişirip eşlerine dostlarına yolluyorlar; konuklarına sunuyorlar.</p>\n\n<h2>\n	Bu T&acirc;ziye T&ouml;reni Her Yıl Yenilenmeli mi?</h2>\n\n<p>\n	Evet, yenilenmeli. Bayramlar nasıl kutlanıyorsa, ramazan ayından sonra oru&ccedil;larımızın kabul&uuml;n&uuml; umup nasıl bayram ediyorsak, Kurban Bayramı&#39;nda nasıl hacılar sevabına ermemizi umarak birbirimizi kutluyorsak, Muharrem&#39;de de birbirimize, hatta daha &ouml;nce Hz. Rasulullah&#39;a (s.a.a.), Emir&#39;&uuml;l-M&uuml;minin&#39;e (a.s.), Hz. Fatıma&#39;ya, Hadice&#39;ye, Ehlibeyt&#39;e (a.s.) taziyelerimizi arz etmeliyiz.</p>\n\n<p>\n	Bu g&uuml;nlerde H&uuml;seyn&#39;in (a.s.) şehadetini, bu şehadetin &ccedil;eşitli safhalarını anarak onun yoluna y&ouml;nelmemiz gerek; bu, bize bir temrindir, bir ihtardır, bir derstir. H&uuml;seyn (a.s.), hil&acirc;feti elde etmek i&ccedil;in değil, dini diriltmek i&ccedil;in kıyam etmişti. Atası Hz. Muhammed (s.a.a.); <em>&quot;Yaradana isyan hususunda yaratılmışa itaat yoktur.&quot;</em> buyurmuştu.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a> <em>&quot;Halka cebredenlerle, zulmedenlerle, onlara yardımda bulunanlar cehennemdedir.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a></em>; <em>&quot;Zalim olduğunu bile bile birisine yardım eden, ger&ccedil;ekten de M&uuml;sl&uuml;manlıktan &ccedil;ıkmıştır.&quot;</em> h&uuml;km&uuml;n&uuml; vermişti.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a> Kaldı ki ceddinin hil&acirc;fetini ger&ccedil;ekte o temsil ediyordu; hak onundu. Fakat zaman değişmiş, halk değişmişti; batıl, hakkın yerini almış, zul&uuml;m ortalığa yayılmıştı. &quot;Hidayet alevi, kurtuluş gemisi&quot; olan H&uuml;seyn (a.s.), şahadetinin aleviyle ger&ccedil;ek m&uuml;minleri ışıklandırmak, hidayete erecekleri sapıklık tufanından kurtarmak azmindeydi ve buna memurdu H&uuml;seyn (a.s.). <strong>&quot;&Ouml;ld&uuml;r&uuml;lmek, utancı y&uuml;klenmekten yeğdir.&quot;</strong> diyordu; <strong>&quot;&Ouml;l&uuml;m&uuml;, ancak saadet g&ouml;rmekteyim;</strong> <strong>zalimlerle yaşayışsa, bir horluk.&quot;</strong> buyuruyordu. Ceddinin, Allah buyruğuyla kurduğu dinin ayaklar altında kalmasına tahamm&uuml;l&uuml; yoktu; kanıyla hakla batılın arasını ayırması gerekti.</p>\n\n<p>\n	Yezid&#39;e biat edemezdi H&uuml;seyn (a.s.); hak, batıla boyun eğemezdi. Mekke&#39;de kalsaydı, aman yurdu olan Harem&#39;in h&uuml;rmeti &ccedil;iğnenecekti. Altmışıncı yılın Zilhicce&#39;sinin sekizinci g&uuml;n&uuml;, K&ucirc;fe&#39;de ilk kurbanı M&uuml;slim&#39;in, onun yoluna can verdiği g&uuml;n, haccını umre-i m&uuml;fredeye tebdil ederek kendisine uyanlarla, &ccedil;oluğuyla &ccedil;ocuğuyla Mekke&#39;den &ccedil;ıktı; Medine&#39;de ceddiyle vedalaştı; kurbanlarını ayrı bir Mina&#39;ya, Kerbel&acirc; Minası&#39;na y&ouml;neltti.</p>\n\n<p>\n	Ashabına, yolda da, Kerbel&acirc;&#39;da Aşura gecesi de izin verdi; biatini boyunlarından aldığını s&ouml;yledi. Giden gitti; kalan kaldı. H&uuml;seyn (a.s.) susuzluğa sabretti; misli g&ouml;r&uuml;lmemiş fedak&acirc;r ashabının şahadetlerine dayandı; hepsini ve evl&acirc;dını dine, &uuml;mmete feda etti; ailesinin esaretini sanki g&ouml;zleriyle g&ouml;rd&uuml; ve sonunda kendisi de şehit oldu; dine, &uuml;mmete, &ouml;zg&uuml;rl&uuml;ğe, insanlığa, tarihte bir benzeri g&ouml;r&uuml;lmemiş feda&icirc;lik &ouml;rneği bağışladı.</p>\n\n<p>\n	O, bug&uuml;n de anılıyor, &acirc;lem durduk&ccedil;a da anılacak; d&uuml;şmanlarıysa ancak l&acirc;netle y&acirc;d ediliyorlar.</p>\n\n<p>\n	Allah, H&uuml;seyn&#39;in musibeti dolayısıyla ecrimizi &ccedil;oğaltsın; bizi, d&uuml;nyada, ahirette Kur&#39;&acirc;n&#39;dan, Ehlibeyt&#39;ten ayırmasın.</p>\n\n<p>\n	<strong>&quot;Allah yolunda katledilenleri &ouml;l&uuml;ler saymayın; ger&ccedil;ekte onlar diridirler; Rableri katında rızıklanmışlardır.&quot;</strong><a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong><strong>[22]</strong></strong></a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Ahz&acirc;b, 21</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Haysem&icirc;, Mecma, c.9, s.201</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Zehair&#39;&uuml;l-Ukba, s.126</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Sahih-i Tirmiz&icirc;, İbn-i Mace, Buhar&icirc; ve Kenz&#39;&uuml;l-Ummal&#39;den naklen Seyyid Murtaza el-H&uuml;seyn&icirc;; Fad&acirc;il&#39;ul-Hamseti Min&#39;es-Sıhah&#39;is-Sitte, c. 3, Necef-i Eşref, H. 1348, s.261-262; el-Cami&#39;us-Sagıyr, c.1, s.124</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- el-Cami&#39;us-Sagıyr, c.2, s.140</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- K&uuml;n&ucirc;z&#39;&uuml;l-Hakaaık, Cami&#39; h&acirc;şiyesinde, c.2, s.163</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Cami&#39;, c.2, s.140</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- İstiab, c.1, s.144; İsabe, c.2, s.11; Kenz, c.7, s.104; K&uuml;n&ucirc;z, s.63; İbn As&acirc;kir, s.109</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Sahih-i M&uuml;slim, &quot;Sahabenin Faziletleri&quot; b&ouml;l&uuml;m&uuml;n&uuml;n &quot;Ehlibeyt&#39;in &Uuml;st&uuml;nl&uuml;kleri&quot; kısmında, c.2, s.147; Tirmiz&icirc;, c.2, s.209; Nese&icirc;, Hasais, s.4; M&uuml;sned, c.1, s.330, c.4, s.330 ve c.6 s.299; Beyhak&icirc;, S&uuml;nen, c.2, s.149; Keşşaf; Tefsir-u Kebir; Taber&icirc; Tefsiri; ed-D&uuml;rr&#39;&uuml;l-Mens&ucirc;r; M&uuml;stedrek vs.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Tirmiz&icirc;, c.2, s.319; M&uuml;sned, c.2, s.442; &Uuml;sd&#39;&uuml;l-Gabe, c.3, s.242; er-Rıyad&#39;un-Nadıra, c.2, s.199; Zahair, s.23; ed-D&uuml;rr&#39;&uuml;l-Mens&ucirc;r, Ahz&acirc;b Suresi&#39;nin 33. ayet-i kerimesinin tefsiri.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- M&uuml;stedrek&#39;&uuml;s-Sahihayn, c.3, s.176 ve c.4, s.398; M&uuml;sned, c.3, s.242 ve c.6, s.294; Zahair, s.147; Savaık, s.115; Kenz, c.6, s.222-223; Mecma&#39;, c.9, s.187-189, 191</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Cami&#39;; c.2, s. 165.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- S&uuml;yut&icirc; Celaluddin, El-Leal&icirc;&#39;l-Masnua Fi&#39;l-Ahadis&#39;il Mavzua, (1. basım; Mısır; el-Matbaat&#39;&uuml;l-Edebiyye, H. 1317) c.2, s.61).</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Aynı; s.62.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Aynı; s.63.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Aynı; s.64.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- İst. Matbaa-i &Acirc;mire &ndash;1289; S. 77, 86, 102, 105, 107, 122.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- İst. Matbaa-i Amire- 1289; S. 77, 102.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- el-Cami&#39;us-Sagıyr; c.2, s.193.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- el-Cami&#39;us-Sagıyr; c.1, s. 92.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- el-Cami&#39;us-Sagıyr; c.2, s.167.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- &Acirc;l-i İmr&acirc;n, 169</p>\n	</div>\n</div>','Aşura','','publish','closed','open','','asura','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3287',0,'post','',0),(3288,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h1>\n	&nbsp;</h1>\n\n<p>\n	Dinin alanı, kapsamı, hedefi, ilim, akıl ve yeniliklerle uzlaşıp uzlaşmadığı, anlaşılıp anlaşılamayacağı, nasıl bir dil kullandığı, tefsir edilip edilemeyeceği, bu tefsirlerin ne kadar muteber sayılabileceği, herkesin yaşadığı zamanın şartlarına g&ouml;re dini yorumlayıp yorumlayamayacağı, din&icirc; anlayışın zamana g&ouml;re değişip değişemeyeceği, Allah inancının bir tecr&uuml;beden ibaret olup olmadığı vb. onlarca yeni konu, bug&uuml;n her yerde olduğu gibi, M&uuml;sl&uuml;man toplumlarda da zihinleri karıştırıp duran konulardır.</p>\n\n<p>\n	Bu konulardan bir kısmı din karşıtlarınca ortaya atılmış olmakla birlikte, b&uuml;y&uuml;k bir kısmı bizzat dindarlar, dini savunmak gayreti i&ccedil;inde olanlar tarafından g&uuml;ndeme getirilmiştir. Daha &ccedil;ok Hıristiyanlığa karşı, ama b&uuml;t&uuml;n bir dine y&ouml;nelik saldırılar ve bu saldırılara tepki bi&ccedil;iminde batı d&uuml;nyasında ortaya atılan tartışmalar, &ccedil;oğu defa M&uuml;sl&uuml;man aydınlar tarafından aynıyla İsl&acirc;m hakkında da s&ouml;z konusu edilmiş, hatta bazen iyi niyetli bir&ccedil;ok yazar, dini savunmak adına tevhid dini hakkında haksız, yersiz ve İsl&acirc;m&rsquo;la ilgisi olmayan yorumlarda bulunmuşlardır. &Ouml;rneğin rasyonel veya akılcı felsefenin sorgulamaları karşısında tahrif edilmiş Kitab-ı Mukaddes&rsquo;in akılla, mantıkla uzlaşmayan &ouml;ğretilerini savunamayan Hıristiyan ilahiyat&ccedil;ılar, din&icirc; inancın akıl ve mantıkla değil, ancak duygu ve tecr&uuml;beyle kazanılabileceği tezini ileri s&uuml;r&uuml;p, kendi akıllarınca Allah&rsquo;a olan imanı, saldırılardan kurtarmayı denerken, aslında dine ağır bir darbe indirdiklerinin farkında olmamışlar. Bundan daha k&ouml;t&uuml;s&uuml; ise, batı d&uuml;nyasında bir asırdan daha &ccedil;ok s&uuml;re &ouml;nce ortaya atılmış bu teorilerin son yıllarda M&uuml;sl&uuml;man aydınlar tarafından İsl&acirc;m hakkında yoğun bir bi&ccedil;imde ileri s&uuml;r&uuml;lmesidir.</p>\n\n<p>\n	Bu ger&ccedil;eği dikkate alarak dergimizin &ouml;nceki sayılarında kaleme aldığımız &ldquo;Din Nedir?&rdquo; ve &ldquo;Dinin Menşei&rdquo; başlıklı makalelerin bir devamı olarak dinin kapsamı &uuml;zerinde durmaya &ccedil;alışacağız.</p>\n\n<p>\n	Nelerin dinin kapsamı alanına girdiği ve nelerin dinin kapsama alanı dışında kaldığı, başka bir ifadeyle dinin hangi konularla doğrudan ilgilendiği ve hangi konularla ilgilenmediği veya dolaylı olarak ilgilendiğiyle bağlantılı olarak &ccedil;eşitli g&ouml;r&uuml;şler ileri s&uuml;r&uuml;lm&uuml;ş, konuya &ccedil;eşitli g&ouml;r&uuml;ş a&ccedil;ılarından yaklaşılmıştır. Yine dinin, insanın ihtiya&ccedil;larına cevap verebilme g&uuml;c&uuml; ve kapsamı konusunda da d&uuml;ş&uuml;n&uuml;rler, kendi bakış a&ccedil;ılarından &ccedil;eşitli g&ouml;r&uuml;şler ortaya koymuşlardır.</p>\n\n<p>\n	Bu yaklaşım ve g&ouml;r&uuml;şler farklı zaman dilimlerine g&ouml;re &ccedil;ok doğal olarak &ccedil;eşitli a&ccedil;ılardan farklılıklar g&ouml;stermiş, beşerin ihtiya&ccedil;larına paralel olarak dinden beklentileri de her &ccedil;ağa g&ouml;re farklılıklar oluşturmuştur. Mesel&acirc; tarıma dayalı uygarlık &ccedil;ağı olarak tanımlanan M.&Ouml;. 8000 yılından M.S. 1750 yılına kadar ge&ccedil;en zaman aralığında insanın ihtiya&ccedil;ları ve buna orantılı olarak dinden beklentileri, a&ccedil;ıktır ki 18. y&uuml;zyıldan itibaren başlayan ve h&acirc;l&acirc; devam eden sanayi (teknoloji) &ccedil;ağı insanının ihtiya&ccedil;ları ve dinden beklentilerinden farklı olmuştur. Ve yine d&uuml;nyanın bazı &uuml;lkelerinde g&ouml;r&uuml;len teknoloji &ccedil;ağı &uuml;st&uuml; yeni d&ouml;nem insanının ihtiya&ccedil;ları ve dinden beklentilerinin bir &ouml;nceki &ccedil;ağ insanınınkinden ayrıntılarda farklı olması doğaldır. Ancak b&uuml;t&uuml;n bu farklılıklar, acaba insanın dine olan ihtiyacı ve dinden beklentilerini azaltabilmiş midir? Yoksa bilimsel ve teknolojik gelişme ve ilerlemelerle birlikte dine duyulan ihtiya&ccedil; da giderek artmış değil midir?</p>\n\n<p>\n	Batı d&uuml;nyasında teknoloji &ccedil;ağıyla birlikte ortaya atılan felsef&icirc; g&ouml;r&uuml;şler doğrultusunda beşer&icirc; akılcılık İl&acirc;h&icirc; akılcılığın, beşer&icirc; tecr&uuml;be vahye dayalı nebev&icirc; tecr&uuml;benin yerine oturmuşsa da, huzur arayan insanlığın ihtiya&ccedil;larına maalesef cevap verememiştir, zaten vermesi de m&uuml;mk&uuml;n değildir. İnsanın karmaşık bir varlık olarak ihtiya&ccedil; ve beklentilerine sadece bilimsel ve teknolojik ilerlemelerle cevap verilemediği, insanın madd&icirc; bir varlık olmanın &ouml;tesinde manev&icirc; değerlere sahip, kemal ve olgunluk arayan bir varlık olduğu anlaşıldık&ccedil;a dinin &ouml;nemi, d&uuml;nyev&icirc; ve uhrev&icirc; hayatla ilgili işlevi, ister istemez daha bir kabul g&ouml;rm&uuml;şt&uuml;r. Ama bu ger&ccedil;eğe rağmen yine de dine birtakım sınırlayıcı kalıplar &ccedil;izilmiş, huzur arayan insanın, dinin ger&ccedil;ek mahiyeti ve kapsamı ile tanışması, hayatını İl&acirc;h&icirc; &ouml;l&ccedil;&uuml;t ve değerlere g&ouml;re d&uuml;zenlemesi engellenmiş ve h&acirc;l&acirc; da insafsızca ve bazen amansız baskılarla engellenmektedir</p>\n\n<p>\n	İnsanın hangi ihtiya&ccedil; ve beklentilerinin din aracılığıyla ger&ccedil;ekleşebileceği konusunun bilinmesi, hi&ccedil; kuşkusuz fertlerin ve toplumun dindarlığı &uuml;zerinde belirleyici bir role sahiptir. Dindarlıktan maksadımız; taklide değil, araştırmaya dayalı, babalarımızdan &ouml;ğrendiğimiz değil, kendi &ccedil;abalarımızla, h&uuml;r iradeyle, taassuptun arınmış olarak elde ettiğimiz dindarlıktır. &Ccedil;&uuml;nk&uuml; bilişim ve iletişim &ccedil;ağında k&uuml;&ccedil;&uuml;lm&uuml;ş olan d&uuml;nyada &ouml;teki toplumlarla daim&icirc; ve yakın ilişkiler i&ccedil;erisinde yaşayan fertler olarak bilmeliyiz ki, ister din&icirc;, ister gayri din&icirc; olsun, herhangi bir d&uuml;ş&uuml;nce ve akımın sebat, devamlılık ve işlerlik kazanmasının ilk şartı, kapsama alanının ve &ouml;ne &ccedil;ıkan sorulara cevap verebilme, problemleri, krizleri &ccedil;&ouml;zebilme g&uuml;c&uuml;n&uuml;n belirginleştirilmesi ve aydınlatılmış olmasıdır. Bu &ouml;zellik sayesinde ancak din, kendi sistemini kurmuş olarak işlerliğini artırmış ve kırılganlık riskini azaltmış olur.</p>\n\n<p>\n	R&ouml;nesans&rsquo;tan sonra batıda din konusunda sergilenen yaklaşımları, &ouml;nceki makalelerimizde geniş&ccedil;e ele almıştık. Dini, kayıt altına girmek; ifade edilmesi imk&acirc;nsız olanı ifade etmeye &ccedil;alışmak; ill&uuml;zyon (vehim); halkın afyonu (uyuşturucu); bilimin ilerlemesini engelleyen m&uuml;phem bir kavram gibi ifadelerle tanımlayan toplum ve ruh bilimcilerden, dine, doğru bir kapsama alanı belirlemeleri beklenemez elbet. Bunun karşısında din yanlısı batılı d&uuml;ş&uuml;n&uuml;r ve ilahiyat&ccedil;ılar, dini savunmaya y&ouml;nelik g&ouml;r&uuml;şlerinde, dinin işlev ve kapsamını gerektiği gibi ortaya koyamamışlardır. Her biri geniş &ccedil;aplı inceleme ve değerlendirmeleri gerektiren bu farklı g&ouml;r&uuml;şlere değinmek yerine, bırakmış oldukları pratik sonu&ccedil;ları iki şıkta &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Din, toplumdan soyutlandırılarak sadece kişisel hayata girebilme izni alabildi. Dinin tek ve yegane sorumluluk ve g&ouml;rev alanı, bireyin tamamen kişisel olan imanına -o da kendi iradesiyle se&ccedil;miş olduğu- bek&ccedil;ilik yapmakla sınırlandırıldı.</li>\n	<li value=\"NaN\">\n		Dinin işlevleriyle ilgili yapılan incelemeler sonucunda dinin toplumsal işlev ve rol&uuml; yeniden dikkate alınmaya başlandı. Din, yeniden kişisel alandan toplumsal alana taşındı. Ancak bu, dine yine de cephe arkası veya nasihat&ccedil;i ihtiyar dede rol&uuml; bi&ccedil;ilmek suretiyle ger&ccedil;ekleşti. Siyaset alanında &ouml;teki sahalardan daha &ccedil;ok kendini g&ouml;steren bu eğilimle, ger&ccedil;ekte dinin kutsallığı korunmak istendi. B&ouml;ylece ihtiya&ccedil; duyulduğunda toplumları yatıştırmak, tahrik etmek, kendi ama&ccedil;ları doğrultusunda y&ouml;nlendirmek i&ccedil;in din toplumsal bir ara&ccedil; olarak kullanılageldi.</li>\n</ol>\n\n<p>\n	Batıda ve İsl&acirc;m d&uuml;nyasında batılı d&uuml;ş&uuml;n&uuml;rleri taklit eden &ccedil;evrelerce dine bi&ccedil;ilen rol, belirlenen sınırlamalar ve bunların dayandıkları felsef&icirc; ve fikr&icirc; akımların her biri, başlı başına bir incelemeyi gerektirdiği i&ccedil;in, biz bunu başka bir fırsatta, &ldquo;Din-İlim İlişkisi&rdquo; konusunda ele almayı d&uuml;ş&uuml;n&uuml;yoruz. İsl&acirc;m d&uuml;nyasında dindar &ccedil;evrelerde son yıllarda dinin kapsamı ve işlevi konusunda ileri s&uuml;r&uuml;len g&ouml;r&uuml;şlere gelince, bunları birka&ccedil; grupta toplamak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1- Ulemadan bir grup ve bazı tasavvuf fırkaları, din konusundaki sınırlı ve dışa kapalı tanıma esasınca dini, d&uuml;nya hayatına yabancı, sadece ve sadece ahiret hayatına uygun, ahiretle uyumlu bir olgu bi&ccedil;iminde yorumlamaktadırlar.</p>\n\n<p>\n	2- Dindar aydınlardan bir grup ise, batıdan etkilenmiş olarak din-d&uuml;nya ayrılığını ileri s&uuml;rm&uuml;ş ve b&ouml;ylece dinin kutsallığını, saygınlığını koruduklarına inanmaktadırlar.</p>\n\n<p>\n	3- Bir grup ulema ve M&uuml;sl&uuml;man aydın ise, dinin d&uuml;nyev&icirc; y&ouml;n&uuml;ne haddinden fazla vurgulama yapmış ve din&icirc; değerlerin d&uuml;nya hayatının her y&ouml;n&uuml;nde uygulanması i&ccedil;in bazen din&icirc; kavramları sembolik yorumlara t&acirc;bi tutmuşlardır. Dinin d&uuml;nya hayatından uzaklaştırılmasını insanlık ve toplumlar i&ccedil;in b&uuml;y&uuml;k bir kayıp olarak g&ouml;ren M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerden merhum Dr. Ali Şeriat&icirc;, bu grup aydınlardan olup İsl&acirc;m&rsquo;ın kapsamı hakkında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;İsl&acirc;m, tek kelimeyle d&uuml;nyadaki &ccedil;ok boyutlu yegane dindir... Kur&rsquo;an-ı Kerim, Tevrat ve İncil&rsquo;i de kapsamına alan tek İl&acirc;h&icirc; kitaptır. Felsefe, hikmet, kıssalar inan&ccedil;lar, kişisel ve ruhsal ahl&acirc;k sistemi; toplumsal, iktisad&icirc; ve siyasal h&uuml;k&uuml;mler; kişisel ve toplumsal ilişkiler; madd&icirc; ve manev&icirc; hayatın adabı; d&uuml;nya ve ahiret; yaratılış felsefesi ve İl&acirc;h&icirc; hikmetten tutun sağlık, adabımuaşeret, yemek, i&ccedil;mek, yatmak ve normal hayatla ilgili kurallara; nefs&icirc; olgunluk ve kişisel terbiyeden tutun savaş emrine, madd&icirc; hayatı iyileştirmek i&ccedil;in gayret sarf etmeye, toplumdaki tutumlara, &ouml;zg&uuml;rl&uuml;k, uygarlık, ilim, servet, lezzet ve g&uuml;zelliğe kadar... ibadet ve kulluğa davet, sabır, Allah&rsquo;a aşk ve muhabbet ve kalp aydınlığından tutun daim&icirc; hazır bulunma emrine, kuvvet ve atlar toplamaya; savaş, seferberlik, intikam ve... kadar her şeyi din kendi &ouml;zel y&ouml;ntemiyle kapsam alanı i&ccedil;ine almıştır...&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	4- M&uuml;sl&uuml;man aydınlardan bir grup ise, &uuml;&ccedil;&uuml;nc&uuml; gruptakilerin aksine dinin d&uuml;nya hayatındaki rol&uuml;n&uuml; en aza indirgemek y&ouml;n&uuml;nde g&ouml;r&uuml;şler ileri s&uuml;rm&uuml;şlerdir. Bunlara g&ouml;re din, ahiret hayatı yanında d&uuml;nya hayatına de değinmiştir. Ama bu m&uuml;mk&uuml;n olan en alt seviyededir. Bunlar dinin ahl&acirc;k, inan&ccedil;lar, ahk&acirc;m, d&uuml;nya g&ouml;r&uuml;ş&uuml;, d&uuml;nyayı tanıma, devlet sistemi ve toplum konusundaki s&ouml;zlerini kabul etmekle birlikte, bunun yeterli d&uuml;zeyde olmadığını, hatta dinin kıyamet ve ahiret hakkında en alt d&uuml;zeyde s&ouml;z sarf ettiğini ileri s&uuml;rerler. Bunlara g&ouml;re d&uuml;nya işleri, daha &ccedil;ok y&ouml;ntemle ilgilidir ve dinin bu sahada ortaya koyacak bir şeyi yoktur. Bu grubun en belirgin &ouml;rneği, Dr. Abdulkerim Suruş olup bu konudaki g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklar:</p>\n\n<p>\n	&ldquo;Fıkhın zenginliği h&uuml;k&uuml;m vermededir, program sunmada değil. H&uuml;k&uuml;m vermedeki zenginliği de yeterli olmayıp en alt d&uuml;zeydedir. Şunu da eklemeliyiz ki, en azdan maksat, bu h&uuml;k&uuml;mlerin insan hayatının şartlarıyla en az d&uuml;zeyde uzlaşabilir ve uygulanabilir olmasıdır... Dinler, bu c&uuml;mleden olarak İsl&acirc;m dini, ne tabiat ilimlerini (deneysel ilimleri) &ouml;ğretmek i&ccedil;in gelmiştir, ne de sosyal ilimleri. Sosyal ilimleri beyan ve tanımlamak konusunda da dininin rol&uuml; alt d&uuml;zeydedir... Bu ilimlerin y&ouml;ntemi, temelleri ve konuları dinden bağımsız olarak tanımlanmaktadır. Bu bile, bu ilimlerin dinden &ouml;z ve nitelik a&ccedil;ısından ayrıldığının en a&ccedil;ık işaretidir. &Ouml;zetle belirtmek isterim ki, d&uuml;nya g&ouml;r&uuml;ş&uuml; ve inan&ccedil;lar konusunda da dinin işlevi en d&uuml;ş&uuml;k d&uuml;zeydedir.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	5- Aydınlardan bir grup da, dine ahiretle ilgili bir kapsama alanı &ccedil;izmişlerdir. Bunlara g&ouml;re dinin d&uuml;nya işlerine değinmesi, &ouml;zle ilgili olmayıp araz&icirc;dir (ilineksel). Dinin bu işlevi bile, y&ouml;netim ve idare alanında olmayıp irşat, nasihat ve korumaya y&ouml;neliktir. Bu gruba &ouml;rnek olarak, Mehdi Bazergan g&ouml;sterilebilir. &Ouml;nceleri İsl&acirc;m&rsquo;ın d&uuml;nya hayatındaki işlevini ortaya koymak i&ccedil;in fizik kanunları gibi deneysel kanunlardan yararlanmaya kadar ileri giden M&uuml;hendis Mehdi Bazergan, &ouml;mr&uuml;n&uuml;n son yıllarında ileri s&uuml;rd&uuml;ğ&uuml; g&ouml;r&uuml;şlerinde ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Din&icirc; metinlerde, surelerde ve başka hi&ccedil;bir yerde, &lsquo;Biz, Kur&rsquo;an-ı Kerim&rsquo;i size h&uuml;k&uuml;met, iktisat ve m&uuml;d&uuml;riyet dersi vermek veya d&uuml;nya işlerini, toplumsal hayatı ısl&acirc;h etmek i&ccedil;in g&ouml;nderdik&rsquo; diye bir ifade ge&ccedil;memektedir. Sadece genel olarak denilmiştir ki: Kendi aranızdaki ilişkilerde adalet, hizmet ve ısl&acirc;ha y&ouml;nelin; salih amel işlemediğiniz takdirde sadece Allah&rsquo;a iman etmeniz, sizi cennete g&ouml;t&uuml;rmez...&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	6- İsl&acirc;m ulemasından bir grup ise, dinin temel s&ouml;ylem ve hedefinin ahiret olduğunu ve d&uuml;nya işlerine değinmesinin araz&icirc; (ilineksel) olduğunu beyan etmekle birlikte, bu araz&icirc;liğe gereken dikkat ve &ouml;nemin verilmemesi durumunda asıl hedefe ulaşılamayacağını vurgulamışlardır. İmam Humeyn&icirc;, All&acirc;me Muhammed H&uuml;seyin Tabataba&icirc;, Seyyid Kutup, All&acirc;me Muhammed Taki Cafer&icirc; ve bir&ccedil;ok diğer alim ve d&uuml;ş&uuml;n&uuml;r, bu g&ouml;r&uuml;ş &uuml;zerinde durmuşlardır.</p>\n\n<p>\n	İmam Humeyn&icirc; (r.a) ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Enbiyanın getirmiş olduğu şeylerin hepsi, onların hedefinin &ouml;z&uuml;n&uuml; oluşturmaz. Devlet kurmak enbiyanın g&ouml;nderiliş hedefinin &ouml;z&uuml;, kendisi değildir. Devlet kurmak da dahil b&uuml;t&uuml;n &ouml;teki işler, enbiyanın temel hedefinin ger&ccedil;ekleşmesine bir başlangı&ccedil; ve uygun ortamı hazırlamak i&ccedil;indir. Enbiya tevhidi yaymak, insanların evreni tanımasını sağlamak i&ccedil;in g&ouml;nderilmiştir. Onların b&uuml;t&uuml;n arındırmaları, ısl&acirc;hları, &ouml;ğretileri ve &ccedil;abaları halkı, her yeri sapasarmış zul&uuml;m ortamından kurtarmak ve nura, aydınlığa kavuşturmak i&ccedil;indir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	All&acirc;me Muhammed H&uuml;seyin Tabataba&icirc; (r.a) ş&ouml;yle der:</p>\n\n<p>\n	&nbsp;&ldquo;Dinin hedefi, toplumu ısl&acirc;h etmektir... Ve dinin var oluş felsefesi insanı ruhsal ve bedensel olarak kemale ulaştırmak, insanın d&uuml;nyev&icirc; ve uhrev&icirc; saadet ve mutluluğunu sağlamaktır. Din&icirc; toplum, hem madd&icirc; ve hem de manev&icirc; a&ccedil;ıdan terbiye edilmiş, yetişmiş toplum demektir.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	All&acirc;me Muhammed Taki Cafer&icirc; (r.a) ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Dinin mahiyeti, y&uuml;ce yeteneklerin t&uuml;m&uuml;n&uuml; y&uuml;ce İl&acirc;h&icirc; kemale ulaşma yolunda filizlendirmektir. Dinin en b&uuml;y&uuml;k ve en y&uuml;ce hedefi, halkın t&uuml;m&uuml;n&uuml; d&uuml;ş&uuml;nce, akıl, makul &ouml;zg&uuml;rl&uuml;k, keramet ve şeref sahibi olmaya sevk etmektir. Din, &ouml;z&uuml; itibariyle fikr&icirc; donukluk, zorlama, zillet ve ihanetle hi&ccedil;bir şekilde uzlaşmaz.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Dinin kapsam alanıyla ilgili g&ouml;r&uuml;şleri genel hatlarıyla b&ouml;ylece aktardıktan sonra dinin hangi ihtiya&ccedil;ları temin ettiği, insanın hangi beklentilerine cevap verdiği konusuna ge&ccedil;ebiliriz. Bunun i&ccedil;in ise &ouml;nce insanın ihtiya&ccedil;larının neler olduğu genel başlıklar altında ortaya koyacak ve dinin bu ihtiya&ccedil;ların her birine nasıl yaklaştığı ve ne derecede cevap verdiği konusundaki incelememizi s&uuml;rd&uuml;receğiz. Makalenin bundan sonraki b&ouml;l&uuml;m&uuml;nde Seyyid H&uuml;seyin Humayun&rsquo;un Meşhed şehrinde yayınlanan &ldquo;Endişe-i Havza&rdquo; adlı derginin 2002 yılı sonbahar sayısında aynı başlık altında yayınlanan makalesinden sık&ccedil;a iktibaslar yaptığımızı hatırlatmayı vazife biliriz.</p>\n\n<p>\n	&nbsp;</p>\n\n<h1>\n	İNSANIN İHTİYA&Ccedil;LARI VE DİNİN BU İHTİYA&Ccedil;LARA YAKLAŞIMI</h1>\n\n<h2>\n	1- İnsanın ara&ccedil;lara (aletlere) olan ihtiya&ccedil;ları:</h2>\n\n<p>\n	En ilkel hayattan en modern toplumsal hayata kadar hayatını s&uuml;rd&uuml;rebilmek i&ccedil;in ara&ccedil;lara daima ihtiya&ccedil; duyan insan, bundan sonra da ara&ccedil;lara ihtiya&ccedil; duyacaktır. Uygarlığın ilerlemesiyle birlikte bu ara&ccedil;lar da değişmiş, gelişmiş ve gittik&ccedil;e karmaşık bir durum almıştır. İlkel insan avlanmak ve kendini savunmak i&ccedil;in yontulmuş taşları ve sivriltilmiş ağa&ccedil; dallarını kullanırken tarım &ccedil;ağı insanı toprağı işlemek i&ccedil;in taşa ve ağaca il&acirc;veten demirden aletleri kullanmış, hayvanı hizmetine almıştır. Teknoloji &ccedil;ağında ve bazı toplumların i&ccedil;inde bulundukları teknoloji sonrası d&ouml;nemde ara&ccedil;lara olan ihtiya&ccedil; o kadar artmıştır ki, bu ara&ccedil;lar olmaksızın hayatın normal seyrinde s&uuml;rmesi imk&acirc;nsız h&acirc;le gelmiştir. &Ouml;rnek olarak bilgisayar, uydu ve internet sistemleri bug&uuml;n geniş &ccedil;aplı bilişim ve iletişim aracı olarak kullanılmanın yanında bazı g&uuml;&ccedil;lerin d&uuml;nya &uuml;zerindeki sultalarını s&uuml;rd&uuml;rmeleri a&ccedil;ısından da vazge&ccedil;ilemez ara&ccedil;lardandır.</p>\n\n<p>\n	Din, insanın ara&ccedil;lara olan ihtiya&ccedil;larını sağlaması i&ccedil;in &ccedil;aba sarf etmesi gerektiğine dolaylı olarak değinmiş olmakla birlikte, bu ara&ccedil;ları nasıl elde etmesi gerektiğinden s&ouml;z etmez. İlmin farz olduğunu her fırsatta vurgulayan din, bu ara&ccedil;ların hazırlanması veya elde edilmesi işini insanın aklına bırakmıştır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n bu ara&ccedil;lar insan aklının faaliyeti, ayrı bir ifadeyle aklın kullanılması ve olgunlaşmasıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	Ara&ccedil;lar bağlamında g&uuml;n&uuml;m&uuml;z insanının &ouml;nemli ihtiya&ccedil;larından biri de, bu ara&ccedil;ları kullanma, yerine g&ouml;re uygulama ve uyarlama ihtiyacıdır. Mesel&acirc; bir insan en son teknolojiyle donatılmış bir bilgisayara sahip olsa da, bu sistemi kullanmasını bilmedikten, gerekli temel bilgilere sahip olmadıktan sonra bir işine yaramayacaktır. Hayatın tıp ve ekonomiden tutun asker&icirc; teknolojiye kadar her alanına yayılmış bu ara&ccedil;ları kullanmaya dair ihtiya&ccedil;lara dinin cevap vermesini beklemek akla ve mantığa uygun değildir. Bu gibi ihtiya&ccedil;lar da, aynen ara&ccedil;ların elde edilmesi konusunda olduğu gibi, insan aklına havale edilmiştir.</p>\n\n<h2>\n	2- Y&ouml;ntembilimsel (metodolojik) ihtiya&ccedil;lar:</h2>\n\n<p>\n	&Ccedil;eşitli d&ouml;nemlerde ve &ouml;zellikle de teknoloji &ccedil;ağından itibaren insanın en temel ihtiya&ccedil;larından biri y&ouml;ntembilimsel ihtiya&ccedil;lardır. Bu ihtiyacın ortaya &ccedil;ıkması ve sağlanması, insanlığa b&uuml;y&uuml;k hizmetlerde bulunmuş ve gelecekte de birtakım problemlerin &ccedil;&ouml;z&uuml;m&uuml; bu ihtiyacın giderilmesiyle ger&ccedil;ekleşecektir. Metodolojik ihtiya&ccedil;lar, herhangi bir ilim dalında izlenen sistematik yol, uyulan kurallar ve dayanılan temeller olarak tanımlanabilir. Mesel&acirc; fıkıh us&ucirc;l&uuml; veya hukuk metodolojisi ve bu daldaki yeni g&ouml;r&uuml;şler sayesinde İsl&acirc;m hukukunda &ouml;nemli ilerlemeler kaydedilmiştir. Bunun gibi fen ilimleri dallarında on yedinci y&uuml;zyıldan itibaren izlenen metodoloji ve g&uuml;n&uuml;m&uuml;ze kadar bu dalda kaydedilen metodolojik devrimler ışığında insanlar mekanik, iletişim, ulaşım, enerji, sağlık, hizmet ve insan hayatını ilgilendiren bir&ccedil;ok dalda beklenenin &ouml;tesinde ilerlemeler kaydetmiştir. Bundan sonra da y&ouml;ntembilimsel devrimler sayesinde daha nice ilerlemelere tanık olunacaktır. Fen dallarında sonu&ccedil;ları somut olarak g&ouml;zlemlenen metodolojik devrimlere sosyal ilim dallarında da rastlanmaktadır. Mesel&acirc; Molla Sadreddin Şiraz&icirc; (1573-1640), o d&ouml;nem ilim hayatında hissedilen ihtiyaca bir cevap olarak istidl&acirc;l (&ccedil;ıkarım) y&ouml;nteminde yaptığı değişiklik yardımıyla &ldquo;v&uuml;cudun asaleti&rdquo;, &ldquo;cevher&icirc; hareket&rdquo; ve &ldquo;cisman&icirc; mead&rdquo; gibi yepyeni felsef&icirc; teorileri ispatlamayı başarmıştır. Ve yine batı d&uuml;nyasında Kant, Descartes, Hegel ve diğer d&uuml;ş&uuml;n&uuml;rlerin ortaya koydukları felsef&icirc; akımlar, y&ouml;ntemde yapılan devrimler ışığında ger&ccedil;ekleşmiş ve her d&ouml;nem insan toplumunun felsef&icirc; ihtiya&ccedil;larına cevap vermiştir.</p>\n\n<p>\n	Yaşadığımız d&ouml;nemde de insanlığın karşı karşıya bulunduğu savaşlar; birka&ccedil; g&uuml;&ccedil;l&uuml; &uuml;lkenin d&uuml;nya &uuml;zerindeki ekonomik sultası; eğitim, sağlık, gıda, &ccedil;evre sağlığı, g&uuml;venlik, hukuk vb. dallardaki eşitsizlik ve adaletsizlik gibi konuların &ccedil;&ouml;z&uuml;me kavuşturulması i&ccedil;in hi&ccedil; kuşkusuz uluslararası &ccedil;apta yeni y&ouml;ntem bilimsel devrimlere ihtiya&ccedil; duyulmaktadır. &Ccedil;&uuml;nk&uuml; şimdiye kadar izlenen y&ouml;ntemler, maalesef b&uuml;t&uuml;n bir insanlığı ve d&uuml;nya barışını her y&ouml;nden tehdit etmektedir. Bu devrimin ger&ccedil;ekleşmesi ise, insan aklı, d&uuml;ş&uuml;ncesi ve &ouml;zg&uuml;r se&ccedil;imine gerekli g&uuml;ven ve saygınlığın g&ouml;sterilmesiyle m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Din, bu y&ouml;ntem ve mekanizmaların nasıl elde edilebileceği konusu &uuml;zerinde durmaz. Yani radyum atomlarının par&ccedil;alanarak nasıl n&uuml;kleer enerji elde edilebileceği veya bulutların nasıl yağmur yağdırmaya m&uuml;sait h&acirc;le getirilebileceği, dinin &uuml;zerinde durduğu konulardan değildir. Din, bu gibi ihtiya&ccedil;ların sağlanması konusunu insan aklına havale etmiş, aklın &ouml;nemini vurgulamış ve insanları d&uuml;ş&uuml;nmeye, akıllarını kullanmaya &ccedil;ağırmış ve buna teşvik etmiştir.</p>\n\n<h2>\n	3- Bedensel madd&icirc; ihtiya&ccedil;lar:</h2>\n\n<p>\n	Yemek, i&ccedil;mek, cinsel i&ccedil;g&uuml;d&uuml;lerin doyurulması, fiziksel g&uuml;&ccedil; elde etmek, estetik ve dengeli bir bedene sahip olmak vb. şeyleri, insanın bedensel madd&icirc; ihtiya&ccedil;larından olup, b&uuml;t&uuml;n bunlar insanın teorik ve pratik &ccedil;abaları sonucu temin edilir.</p>\n\n<p>\n	Din, bu ihtiya&ccedil;ların sağlanması konusuna da doğrudan değinmez. All&acirc;me Muhammed Taki Cafer&icirc; bu konuda ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;İsl&acirc;m, &ccedil;oğu konularda se&ccedil;me hakkını insana bırakmıştır. Yani insanlar duyuları ve akıllarını &ccedil;alıştırarak ve bedensel g&uuml;&ccedil; kullanarak temay&uuml;lleri ve meşr&ucirc; isteklerini temin ederler.&rdquo;</p>\n\n<h2>\n	4- Makul manev&icirc;-d&uuml;nyev&icirc; ihtiya&ccedil;lar:</h2>\n\n<p>\n	Kalkınma, g&uuml;venlik, h&uuml;viyet, bağımsızlık, &ouml;zg&uuml;rl&uuml;k, sabır, d&uuml;zenlilik ve yasallık, sanat, ahl&acirc;k, dayanışma, işbirliği, birlikte yaşama, barış, insanlığa hizmet, &ouml;zveri, adalet, yaratıcılık vb. konuları, manev&icirc;-d&uuml;nyev&icirc; ihtiya&ccedil;lar başlığı altında toplamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Dinin &uuml;zerinde en &ccedil;ok durduğu, vurgulama yaptığı ve insan ihtiya&ccedil;larına cevap vermeye &ouml;nemle &ouml;zen g&ouml;sterdiği alan, bu konulardır. Dinin bu alandaki işlevi ve sorunlara, ihtiya&ccedil;lara cevap verme yeteneğiyle ilgili olarak saydığımız konulardan bazılarına kısaca değinmek istiyoruz:</p>\n\n<h3>\n	G&uuml;venlik:</h3>\n\n<p>\n	Din, &uuml;&ccedil; yoldan kişisel ve toplumsal g&uuml;venliği sağlamak ve yerleştirmek rol&uuml;n&uuml; &uuml;stlenir:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Din, hak ile &ccedil;ıkarın karşı karşıya gelmesi durumunda hakka &ouml;ncelik tanır. &Ccedil;eşitli &ccedil;ıkarların zıtlaştığı durumlarda hakkı ortaya koyana, hakkı canlı tutmaya &ccedil;alışana &ouml;ncelik verir. Din, &ccedil;ıkarları hak eksenine g&ouml;re yorumlar, hakkı &ccedil;ıkar eksenine g&ouml;re değil. Din, b&ouml;ylece siyasal, asker&icirc;, ekonomik, k&uuml;lt&uuml;rel ve itikad&icirc; alanlarda kişisel, grupsal ve b&ouml;lgesel &ccedil;ıkarlardan kaynaklanan gerginlik, &ccedil;atışma ve savaşları en aza indirger. Halbuki dinin h&acirc;kim olmadığı &ccedil;ağımız d&uuml;nya d&uuml;zeninde hak ve adalet, &ccedil;ıkar eksenine g&ouml;re yorumlanmakta; hukuk, m&uuml;stekbir g&uuml;&ccedil;lerin haksız davranışlarını uluslararası &ccedil;evrelerde tevil etmek y&ouml;n&uuml;nde kullanılmakta; insan hakları, şer g&uuml;&ccedil;lerin &ccedil;ıkarlarına g&ouml;re tanımlanmaktadır. Bunun en a&ccedil;ık &ouml;rneği ise, şeytan&icirc; m&uuml;stekbir g&uuml;&ccedil;lerin başını &ccedil;eken ABD&rsquo;nin Ortadoğu&rsquo;ya y&ouml;nelik son tecav&uuml;zleri ve işgal hareketidir.</li>\n	<li value=\"NaN\">\n		Din, en temel &ouml;ğretisi olan &acirc;lim (her şeyi bilen), n&acirc;zır (her şeyi g&ouml;zetleyen) ve m&uuml;ntakim (&ouml;&ccedil; alan) Allah&rsquo;a inan&ccedil; sayesinde, kişisel ve toplumsal g&uuml;venliği tehdit eden davranış ve faaliyetleri &ouml;nler. Mesel&acirc; hırsız ve katilin bu d&uuml;nyada yargılanmasına il&acirc;veten ahirette de cezalandırılacağına dair inancın toplum d&uuml;zeyinde yerleşmesi, hi&ccedil; kuşkusuz toplumda ter&ouml;r, hırsızlık ve toplumsal g&uuml;venliği tehlikeye sokan davranışları azaltacaktır.</li>\n	<li value=\"NaN\">\n		Din, toplum fertlerinin ruhunda oluşturacağı g&uuml;&ccedil;l&uuml; bir kontrol mekanizması, yani takva sayesinde insanları haksız davranışlarda bulunmaktan alıkoyar, insan hayatının hayvan&icirc; hayata d&ouml;n&uuml;şmesini &ouml;nler.</li>\n</ol>\n\n<p>\n	Bu &uuml;&ccedil; yol veya aşamanın istenilen sonu&ccedil;lar vermesi, ş&uuml;phesiz dine toplumu y&ouml;nlendirme ve gerekli kurumları oluşturma fırsatının tanınması durumunda m&uuml;mk&uuml;nd&uuml;r. Yoksa dini vicdanlara hapsetmek ve emirlerine uymayı irtica olarak tanımlamakla, a&ccedil;ıktır ki dinden bu evrensel işlevini ifa etmesi beklenemez.</p>\n\n<h3>\n	Dayanışma:</h3>\n\n<p>\n	Din, toplumda birlik-beraberlik, işbirliği, dayanışma ve d&uuml;zenin oluşturulmasında &ouml;nemli bir rol ifa eder ve bu rol&uuml;n&uuml; &ccedil;eşitli yollardan ger&ccedil;ekleştirir. Bu c&uuml;mleden olarak:</p>\n\n<p>\n	1- İbad&icirc;-toplumsal şiar ve merasimlerin dayanışma ve insicamın oluşmasındaki etkileri teorik &ouml;nerilerden kat kat daha g&uuml;&ccedil;l&uuml;d&uuml;r. &Ccedil;oğu insan herhangi bir &ccedil;ıkar beklemeksizin toplumsal kurumlara mal&icirc;, bilimsel ve kişisel yardım ve yatırımlarda bulunmaya yanaşmaz. Halbuki din&icirc; merasim ve gelenekler sayesinde ortada herhangi bir &ccedil;ıkar konusu olmaksızın birtakım toplumsal kurumlar ve faaliyetler kendiliğinden v&uuml;cuda gelir; fakir ve zengin, &ouml;ğrenci ve &acirc;lim, halk ve idareciler arasında yardımlaşma, dayanışma ruhu pratik olarak oluşur. Cemaat, cuma ve bayram namazları, hac merasimi, sevin&ccedil; ve matem merasimleri (Hz. Peygamber&rsquo;in -s.a.a.- m&uuml;barek vel&acirc;detleri ve İmam H&uuml;seyin&rsquo;in -a.s.- şehadet g&uuml;n&uuml; merasimleri vb.) bu dayanışmanın en a&ccedil;ık &ouml;rnekleridir.</p>\n\n<p>\n	2- G&uuml;&ccedil;, iktidar, bilginlik, zenginlik, dış g&uuml;zellik, belli bir sınıfa bağlılık vb. sıfatlara sahip kişi ve gruplar kendi h&acirc;llerine bırakılarak başkalarından bağımsız olarak değerlendirildikleri takdirde, bu &ouml;zelliklerden yoksun kişi ve toplumlara eksik ve bayağı varlıklar olarak bakmakta, onların hayatları ve haklarını s&ouml;m&uuml;rmeyi yasal hakları olarak g&ouml;rmektedirler. Bug&uuml;n başta ABD olmak &uuml;zere m&uuml;stekbir g&uuml;&ccedil;lerin d&uuml;nya haklarına y&ouml;nelik tavırları, bunun a&ccedil;ık bir &ouml;rneğidir. Onlara g&ouml;re moderniteyi yakalayamamış toplumlar k&uuml;lt&uuml;r, ilim, siyaset, ekonomi ve yaşama tarzında modern olanları taklit etmelidirler; aksi durumda yok olmaya, en azından susmaya mahk&ucirc;mdurlar. Bu d&uuml;ş&uuml;nce tarzı doğal olarak milletlerin işbirliği, yardımlaşma ve dayanışmalarını azaltmaktadır. Halbuki din, insanı tanımlarken bilginlik, takva ve hizmeti onun asil &ouml;zelliklerinden saymaktadır.</p>\n\n<p>\n	Dinin tanıttığı insan, hukuk ve inan&ccedil;lardan haberdar olarak bilin&ccedil;li şekilde toplumsal hayatı tercih eder; takvasıyla toplumsal ilişkilerdeki davranışlarını adalet, kanaat ve vicdan esasına dayandırır; hizmet aşkı ile başkalarını s&ouml;m&uuml;rmeyi bırakarak işbirliği ve dayanışma ruhunu toplumda ihya eder. Bu &uuml;&ccedil; sıfatla donanmış dindar insan, her coğrafyada, her k&uuml;lt&uuml;r ve uygarlıkta faaliyet g&uuml;c&uuml;ne sahip olarak her t&uuml;rl&uuml; sultacılık, haksız servet edinme ve kendini &uuml;st&uuml;n g&ouml;rme hastalığına karşı durmayı başarır. Dayanışma ruhunun toplum d&uuml;zeyinde tahakkuk etmesinin ilk şartı bu &uuml;&ccedil; &ouml;zelliğin birlikte olmasıdır; aksi taktirde, yani birinin eksik olması durumunda, beklenen hedefe ulaşılması zorlaşır. Bu da, dinin toplumsal dayanışma ve d&uuml;zenin en g&uuml;&ccedil;l&uuml; payandası olduğunun en a&ccedil;ık delilidir.</p>\n\n<h3>\n	Kendini tanıma ve yapılandırma:</h3>\n\n<p>\n	Din, insanın kendisini tanıyarak sahip olduğu g&uuml;&ccedil;lerini her y&ouml;n&uuml;yle yapılandırmasını, eğitmesini sağlar. Kendini tanıma ve yapılandırma sıfatlarına sahip insan, kendine g&uuml;ven kazanır; kişisel ve toplumsal a&ccedil;ılardan kendine inanma, g&uuml;venme duygusunu g&uuml;&ccedil;lendirir. Kendi varlığının &ouml;nemine inanmanın olumlu etkilerinden bazılarını ş&ouml;ylece sıralayabiliriz:</p>\n\n<p>\n	1- Kişisel ve toplumsal bakımdan kendine g&uuml;ven duygusu sayesinde direniş ve sabırlılık kazanılır. Bu iki sıfata sahip kişi ve toplumlar, zafer ve bağımsızlıklarını temin etmiş olurlar.</p>\n\n<p>\n	2- Kişisel ve toplumsal olarak kendi varlığına g&uuml;ven duygusunun doğması ve yerleşmesiyle kişi ve toplumlar kendi kapasite ve yeteneklerine y&ouml;nelirler. Bilimsel ve pratik yeteneklerin tespit edilip kullanılmaya başlanmasıyla yaratıcılık, olgunluk ve kalkınma sıfatları yeşermeye başlar. Din, b&ouml;ylece toplumlara yaratıcılık, bağımsızlık ve kalkınma ruhu kazandırır.</p>\n\n<p>\n	3- Din, kişisel ve toplumsal d&uuml;zeyde kendine g&uuml;ven duygusu icat etmekle ilim ve marifetin gelişmesi ve olgunlaşmasına katkıda bulunur. Toplum fertleri arasında marifetin yaygınlaşması ve bilimsel d&uuml;zeyin artması, insanın se&ccedil;me g&uuml;c&uuml;ne ve dolayısıyla &ouml;zg&uuml;rl&uuml;k sıfatı kazanmasına katkıda bulunur. Din, insanı &ouml;zg&uuml;rl&uuml;ğe kavuşturur ve Allah&rsquo;tan başkasına kulluk zincirlerini kırarak, zihinsel olarak da yeniden doğmasına gerekli uygun ortamı hazırlar.</p>\n\n<h3>\n	Adalet:</h3>\n\n<p>\n	Din, adaletin ger&ccedil;ekleşmesi i&ccedil;in iki y&ouml;ntemden yararlanır:</p>\n\n<p>\n	1- Zulme karşı m&uuml;cadele: Tarih, dinin bu m&uuml;cadelesiyle dolu olup, din k&uuml;lt&uuml;r&uuml;n&uuml;n &ouml;nemli yanlarından biri, hi&ccedil; kuşkusuz zulme karşı m&uuml;cadelede tecelli etmiştir. Din, halk kitleleri arasında zulme karşı m&uuml;cadele motivasyonunu pompalamak suretiyle onları zorba g&uuml;&ccedil;lere karşı seferber etmiş, tarihin de tanıklık ettiği &uuml;zere zalim grup ve rejimleri alaşağı ederek ve toplumu kanun eksenine &ccedil;ekerek yeniden d&uuml;zen ve huzuru sağlamıştır ve bu rol&uuml;n&uuml; ilelebet s&uuml;rd&uuml;recektir.</p>\n\n<p>\n	2- Din, hukuk&icirc;, toplumsal, itikad&icirc; ve ahl&acirc;k&icirc; kanunlar sistemiyle adaletin tahakkuk etmesine en &ccedil;ok katkıda bulunmuştur. Din; &ldquo;d&uuml;zen&rdquo;, &ldquo;kanun&rdquo; ve &ldquo;adalet&rdquo;i birlikte ger&ccedil;ekleştirmek ister. Yani, &ldquo;adalet esasına dayalı d&uuml;zen ve kanun&rdquo; ile &ldquo;kanun ve d&uuml;zen g&ouml;lgesinde adaleti uygulamak&rdquo;, dinin iki &ouml;nemli ve canlı sloganıdır. Din, adaleti yerleştirmek suretiyle kişisel ve toplumsal hayata izzet, keramet ve hedef bahşederken hayata anlamlılık kazandırır.</p>\n\n<h2>\n	5- Uhrev&icirc; ihtiya&ccedil;lar:</h2>\n\n<p>\n	Yaşama y&ouml;ntemi, ahiret hayatı, kıyamet, yeniden diriliş, azap, m&uuml;k&acirc;fat vb. gibi kavramlar, sadece din tarafından cevaplandırılan konulardır. Başka bir ifadeyle ahiret hayatının anlamı, vaziyeti, niteliği gibi sorular, din tarafından a&ccedil;ıklığa kavuşturulur.</p>\n\n<p align=\"center\">\n	*****</p>\n\n<p>\n	Buraya kadar yaptığımız incelemeleri kısaca &ouml;zetlersek; dinin, &ouml;zellikle de tevhid eksenli dinin kapsam alanı insan ve toplumdur. Din, m&uuml;kemmel ve ileri bir insan ve insan toplumu oluşturmak i&ccedil;in gelmiştir.</p>\n\n<p>\n	Din, insan aklına değer vermek suretiyle bir yandan insanı aziz ve değerli kılmış, bir yandan da &ccedil;eşitli devirlerde kendi varlığını sigorta etmiştir. İnsanın d&uuml;nyev&icirc; ihtiya&ccedil;larının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n insan aklı tarafından sağlanması, dinin zaafını değil, İl&acirc;h&icirc; iradenin insana vermiş olduğu değeri g&ouml;stermektedir. Tevhid&icirc; d&uuml;nya g&ouml;r&uuml;ş&uuml;nde akıl, insana verilmiş İl&acirc;h&icirc; bir bağış ve nimet olup, dinin karşısında değil, yanındadır. Din ve insan aklının d&uuml;nyev&icirc; konulardaki rol ve işlevi, birbirine paralel, birbiriyle dengeli ve birbirine eşittir. Saymış olduğumuz ihtiya&ccedil;ların ilk &uuml;&ccedil;&uuml;, sadece ve sadece g&uuml;venlik, d&uuml;zen, kanun, insicam, dayanışma ve adalet yatağında sağlanabilir. B&ouml;yle bir ortam sağlanmadan icat edilecek en modern ara&ccedil; ve en ileri y&ouml;ntemler, toplumda kalkınma sağlayamaz. &Ccedil;&uuml;nk&uuml; emniyet, kanun ve adaletin h&acirc;kim olmadığı toplumlarda genel refah, bayındırlık ve kalkınmadan s&ouml;z edilemez.</p>\n\n<p>\n	Sonu&ccedil; olarak denilebilir ki: Dinin kapsam alanı d&uuml;nya ve ahirettir. &Ccedil;&uuml;nk&uuml; bu ikisi, birbirine sıkı sıkıya bağlı ve birbirinden ayrılmaları imk&acirc;nsız iki ger&ccedil;ektir. Dinin ahiret &uuml;zerinde durması, d&uuml;nya işlerine &ouml;nem verdiğinin işareti; d&uuml;nya işlerine dikkatle koyulması da, insanın uhrev&icirc; saadetine verdiği &ouml;nemin g&ouml;stergesidir. Dinin ahireti vurgulaması, d&uuml;nya işleri &uuml;zerinde durmasına engel teşkil etmez. Dinin d&uuml;nya işlerine m&uuml;dahalesi de, insan aklını meydandan &ccedil;ıkarmadığı gibi, onu kendi geleceği konusunda &ccedil;alışmaya, karar vermeye davet eder. İnsan aklının meydana girmesi de, hi&ccedil;bir şekilde dinin rol&uuml;n&uuml; eksiltmez. Bil&acirc;kis din ve akıl birlikte oldukları takdirde ancak istikl&acirc;l, &ouml;zg&uuml;rl&uuml;k, barış, ilerleme, bayındırlık, refah ve mutluluk sağlanabilir. Bir tek c&uuml;mleyle diyoruz ki: Dinin d&uuml;nya işlerindeki rol&uuml; en &uuml;st d&uuml;zeydedir; bazılarının iddia ettiği gibi en alt d&uuml;zeyde değil.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Ali Şeriat&icirc;, İsl&acirc;m&rsquo;ı Tanıma (Meşhed &Uuml;niversitesi Dersleri), s.582-583.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Abdulkerim Suruş, Din-i Ekall&icirc; ve Ekser&icirc;, Kiyan dergisi, Nr.41, 1998 Baharı, s.2-10.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Mehdi Bazergan, Ahiret ve Khoda Hedef-i Bi&rsquo;set-i Enbiya, s.61-64.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- İmam Humeyn&icirc;, Sahife-i Nur, c.1,s.234 ve c.18, s.181.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- All&acirc;me Seyyid Muhammed H&uuml;seyin Tabataba&icirc;, El-Mizan Tefsiri, c.2,s.137-138 ve 156.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Camie Şinasi-yi Edyan, s.193.</p>\n	</div>\n</div>','Dinin Kapsamı ve İhtiyaçları Karşılama Gücü','','publish','closed','open','','dinin-kapsami-ve-ihtiyaclari-karsilama-gucu','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3288',0,'post','',0),(3289,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	MUSA H&Uuml;SEYİN SAFVAN</h5>\n\n<p>\n	&nbsp;\n	<p>\n		Bug&uuml;nlerde uluslararası politik alanda en &ccedil;ok kullanılan kavramlardan biri, hi&ccedil; kuşkusuz ter&ouml;rizm kavramıdır. Bu kavrama, genelde onu kullanan &ccedil;evrelerin &ccedil;ıkarlarını yansıtan farklı anlamlar y&uuml;klenmiştir. Burada &ouml;rnek olarak, Amerika Birleşik Devletleri&rsquo;nin tanımını veriyoruz.</p>\n</p>\n\n<p>\n	ABD hukukunun 26560 sayılı yasasının 22. bendi 6. fıkrasında ter&ouml;rizm ş&ouml;yle tanımlanır: &ldquo;Ter&ouml;rizm kavramı, siyas&icirc; ama&ccedil;lar ve kamuoyunu etkilemek i&ccedil;in ge&ccedil;mişten gelen bir ısrar ve kararlılık ile, savaşmayan kimselere (sivillere) karşı uygulanan siyas&icirc; şiddet anlamına gelir.&rdquo; Bu tanımda, uluslararası ter&ouml;rizmin tanımı da ş&ouml;yle ge&ccedil;er: &ldquo;Bireylere ve birden fazla devletin topraklarına saldıran veya riske sokan ter&ouml;rizm.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">1</a></p>\n\n<p>\n	Avrupa Birliği ter&ouml;rizmi ş&ouml;yle a&ccedil;ıklar: &ldquo;Ter&ouml;rizm, doğası itibariyle bir &uuml;lkeye veya bir devlet kurumuna tehlikeli boyutta etki etmesi m&uuml;mk&uuml;n olan eski bir d&uuml;ş&uuml;nce ve karardan kaynaklanan işlerden biridir. İnsanlardan bir grubu korkutmak, y&ouml;netimleri veya herhangi bir devlet kuruluşunu bir işi yapmaya veya bir uygulamadan vazge&ccedil;meye zorlamak, toplumda sarsıntı ve panik ortamı oluşturmak, bir &uuml;lkenin veya bir devletin siyasal, anayasal, ekonomik ve sosyal yapısını yıkmak, bir kişinin hayatına saldırmak, onu ka&ccedil;ırmak, bir devlet kuruluşunu veya ulaşım sistemini veya alt yapıyı &ccedil;&ouml;kertmek, ter&ouml;rizmin başlıca hedeflerindendir. Enformasyon sistemini &ccedil;&ouml;kertmek de, bu kapsamda değerlendirilebilir. &Ccedil;&uuml;nk&uuml; bu sistemin &ccedil;&ouml;k&uuml;ş&uuml;, bazen insanın hayatını cidd&icirc; boyutta etkileyebilir veya b&uuml;y&uuml;k ekonomik zararlara yol a&ccedil;abilir.&rdquo;</p>\n\n<p>\n	22/4/1998 tarihinde Kahire&rsquo;de imzalanmış olan &ldquo;Ter&ouml;rle M&uuml;cadele İ&ccedil;in Arap İşbirliği Anlaşması&rdquo;nın ilk maddesi ter&ouml;r&uuml; ş&ouml;yle tarif eder: &ldquo;Ter&ouml;r; hangi ama&ccedil;la yapılırsa yapılsın, insanlar arasına korku salmayı, onlara eziyet vererek onları &uuml;rk&uuml;tmeyi, hayatlarını, &ouml;zg&uuml;rl&uuml;klerini ve g&uuml;venliklerini tehlikeye atmayı, &ccedil;evreye zarar vermeyi, kamuya veya &ouml;zel sekt&ouml;re ait bir bina veya m&uuml;lke zarar vermeyi, onları işgal etmeyi, &uuml;lkenin menfaatlerinden birini tehlikeye sokmayı ama&ccedil;layan, her t&uuml;rl&uuml; sertlik ve şiddet i&ccedil;eren eylemler ve tehditlerdir.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">2</a></p>\n\n<p>\n	Bu arada araştırmacılar, politik ter&ouml;rizm (terrorism political) i&ccedil;in de &ccedil;eşitli tanımlar sunmuşlardır. Arrold, yazar Schmid, yargı&ccedil; Stewart, hukuk&ccedil;u Mallison, yazar Palmer ve yazar Bassiouni bu araştırmacılardan bazılarıdır. Biz burada Bassiouni&rsquo;nin tanımı ile yetinmek istiyoruz. &Ccedil;&uuml;nk&uuml; onun tanımı, daha sonra 14-18 Mart 1988 tarihleri arasında Viyana&rsquo;da Birleşmiş Milletler tarafından d&uuml;zenlenen toplantıya katılan &uuml;lkelerin uzmanları tarafından da kabul edilmiştir. Bu tanıma g&ouml;re: &ldquo;Ter&ouml;rizm, y&ouml;netimi ele ge&ccedil;irmek veya isteğini kabul ettirmek i&ccedil;in, inanca (ideolojiye) dayalı nedenlerle başvurulan ve belli bir toplumun &ouml;zel bir kesimi i&ccedil;erisinde korku salmayı ama&ccedil;layan, devletler arasında yasaklanmış bir şiddet stratejisidir. Şiddete başvuranların, bunu kendi &ccedil;ıkarları veya herhangi bir devletin menfaatleri i&ccedil;in yapmaları bir şeyi değiştirmez.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">3</a></p>\n\n<p>\n	Bu gibi tanımların yol a&ccedil;acağı onlarca soruyu g&ouml;z ardı etsek de, buradaki tartışma, bu tanımların ne kadar dakik ve kapsayıcı olduğuyla sınırlı değildir. Bu gibi tanımları sunan devletlerin de bu tanımların kapsamına girdiği ve onların bu kapsama aldığı bazı &ouml;rneklerin ise ger&ccedil;ekte &ouml;yle olmadığı da tartışma konusudur. Aslında burada esas alınan ilke a&ccedil;ısından, ilgilenenlerin g&ouml;z ardı ettiği b&uuml;y&uuml;k bir demagoji vardır. &Ccedil;&uuml;nk&uuml; yapılan tanımların hemen hepsinde iki taraf &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r:</p>\n\n<p>\n	1- Şiddet ara&ccedil;larını kullanan siyasal grup.</p>\n\n<p>\n	2- Şiddete maruz kalan taraf. Şiddete maruz kalan taraf,siviller olabileceği gibi askerler, gruplar, kuruluşlar ve devletler de olabilir.</p>\n\n<p>\n	Ancak bu tanımların hi&ccedil;birinde hak ve batıl konusuna değinilmemiş, mevcut durum, ne olursa olsun, hak olarak telakki edilmiş, bu duruma karşı &ccedil;ıkan, mevcut durumun haksızlık olduğunu savunan fertler, gruplar veya kuruluşlar savaşılması, ortadan kaldırılması gereken ter&ouml;ristler olarak kabul edilmiştir.</p>\n\n<p>\n	B&ouml;ylece bu kavrama y&uuml;klenen i&ccedil;erik sayesinde Filistin halkının topraklarını gasp eden Yahudiler mazlum, ellerinden alınan haklarını savunan vatan sahipleri (Filistinliler) ise ter&ouml;rist sayılıyor. Kızılderililer ile s&ouml;m&uuml;rgeciler de aynı şekilde değerlendiriliyor. Hatta kuşkular ve kaygılarla dolu olan yeni d&uuml;nya d&uuml;zenini korumak i&ccedil;in geliştirilen politikaların beslediği bu &ccedil;ağdaş ter&ouml;rizm kavramı &ccedil;er&ccedil;evesinde, Hz. H&uuml;seyin (a.s.) bile bir ter&ouml;rist olarak karşımıza &ccedil;ıkıyor!</p>\n\n<p>\n	Ancak İsl&acirc;m&icirc; literat&uuml;rde b&ouml;yle bir kavrama rastlanmaz. İsl&acirc;m&#39;da d&uuml;şmana korku salmaktan bahsedilir; fakat bu, d&uuml;şmana karşı hazırlıklı olmak suretiyle onu saldırganlığından caydırmak anlamında kullanılır. Ter&ouml;r eylemleri yapan gruplardan s&ouml;z ederken de konuyu <strong>&ldquo;yery&uuml;z&uuml;nde bozgunculuk yapma&rdquo;</strong> başlığı altında ele alır. Bu kavramları ele alan b&uuml;t&uuml;n İsl&acirc;m&icirc; fetvalarda da, hak ve batıl meselesi dikkate alınır. Kısaca; hak ve batıl, zul&uuml;m ve adalet kavramları, İsl&acirc;m a&ccedil;ısından konunun eksenini oluşturur. İsl&acirc;m, zul&uuml;m ve haksızlık s&ouml;z konusu olması h&acirc;linde, ne kadar zaman ge&ccedil;erse ge&ccedil;sin, mevcut durumu onaylamaz. Batıl, zaman aşımıyla hak olmaz.</p>\n\n<p>\n	Bug&uuml;n d&uuml;nyada g&ouml;zlemlediğimiz değerler, sloganlar ve siyas&icirc; tavırlar, ger&ccedil;ekte teorik ve pratik ilkelerini makyavelist ve pragmatist felsefelerden alan, sulta ve hegemonyadan başka hi&ccedil;bir şeyi &ouml;nemsemeyen ve t&uuml;m insan&icirc; sloganlar ve &ccedil;ağrıları, d&uuml;nyaya egemen olan g&uuml;&ccedil;lerin elinde birer ara&ccedil; olarak g&ouml;ren liberal politikaların birer par&ccedil;asından başka bir şey değildir.</p>\n\n<p>\n	Buradan hareketle, bug&uuml;n Amerika&#39;nın, ter&ouml;rizm ile m&uuml;cadele adı altında başlattığı g&uuml;&ccedil; g&ouml;sterisi ve yaptığı antlaşmaların, ger&ccedil;ekte doğunun servetlerini ele ge&ccedil;irerek d&uuml;nya liderliğini ve h&acirc;kimiyeti daha uzun bir m&uuml;ddet i&ccedil;in garanti altına alma amacına hizmet eden bir ara&ccedil;tan başka bir şey olmadığı ger&ccedil;eğiyle karşılaşıyoruz... Yoksa, kendi kabul ettiği tanım &ccedil;er&ccedil;evesinde bile Amerika, en b&uuml;y&uuml;k ter&ouml;rist sayılır. Bug&uuml;n insan &ouml;zg&uuml;rl&uuml;ğ&uuml;, fikir &ouml;zg&uuml;rl&uuml;ğ&uuml;, insan hakları gibi değerleri, Amerikan değerleri olarak sunan Amerika, vaktiyle Amerika topraklarının asıl sakinleri olan Kızılderililerin kanını acımasızca d&ouml;km&uuml;şt&uuml;. Milyonlarca Afrikalıyı, kendilerine k&ouml;le yapmak i&ccedil;in gemilere doldurup Amerika&#39;ya g&ouml;t&uuml;rm&uuml;şlerdi. Aynı k&ouml;leleştirme politikaları bug&uuml;n de farklı bi&ccedil;imlerde devam etmektedir.</p>\n\n<p>\n	Ancak bug&uuml;n d&uuml;nyanın &ccedil;eşitli yerlerinde; Avrupa&rsquo;da, İngiltere&rsquo;de, Asya&rsquo;da, Avusturalya&rsquo;da ve hatta Amerika&rsquo;nın kendisinde, Amerika politikaları ve savaşlarına karşı milletler d&uuml;zeyinde bir kamuoyu oluşmuş g&ouml;r&uuml;n&uuml;yor. Oluşan bu kamuoyu ve aydınlanma g&ouml;lgesinde, Amerika&#39;nın s&ouml;m&uuml;rgeci pl&acirc;nlarını uygulamaya ge&ccedil;irmek i&ccedil;in kullandığı &ldquo;ter&ouml;rizm bahanesi&rdquo;nin d&uuml;şt&uuml;ğ&uuml;n&uuml;, işe yaramaz h&acirc;le geldiğini s&ouml;yleyebilir miyiz?!!</p>\n\n<p>\n	İşaretler bu y&ouml;nde...</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">1</a>- Mehdi Zuaytir, L&uuml;bnan İsl&acirc;m &Uuml;niversitesi (Camiatu&#39;l-İsl&acirc;miyye) Hukuk Fak&uuml;ltesi&rsquo;ne verdiği &ldquo;Ter&ouml;r &Ouml;rg&uuml;tlerinin Tanımlanması Problemi&rdquo; adlı y&uuml;ksek lisans tezi araştırması, 2001-2002.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">2</a>- Adı ge&ccedil;en kaynak.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">3</a>- Dr. Muhammed Aziz Ş&uuml;kr&icirc;, Ulusarası Ter&ouml;rizm, D&acirc;r&#39;l-&Acirc;lem Li&#39;l-Mel&acirc;yin Yayınevi, 2. baskı, 1992</p>\n	</div>\n</div>','Terörizm: Sömürgeciliğinin Çöken Bahanesi','','publish','closed','open','','terorizm-somurgeciliginin-coken-bahanesi','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3289',0,'post','',0),(3290,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<h5 style=\"text-align: right;\">\n	H&uuml;ccet&rsquo;&uuml;l-İsl&acirc;m Muizz&icirc;</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Ali b. H&uuml;seyin Zeynel&acirc;bidin (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p align=\"left\">\n	<strong><em>&ldquo;Allah sana rahmet etsin; bil ki y&uuml;ce Allah&rsquo;ın, senin her hareketinde, duruşunda, gittiğin yerde, azalarını hareket ettirmende ve kullandığın aletlerde seni kuşatmış hakları vardır. Bu haklardan bazıları bazılarından daha b&uuml;y&uuml;kt&uuml;r. Allah&rsquo;ın sana farz kıldığı, b&uuml;t&uuml;n hakların esası ve kaynağı olan en b&uuml;y&uuml;k hak ise O&rsquo;nun kendi hakkıdır.&rdquo;</em></strong></p>\n\n<p>\n	Şia hadis &acirc;limleri, sağlam kanallarla İmam Zeynel&acirc;bidin&rsquo;den (a.s) rivayet edilen bu risaleyi, hadis kitaplarında nakletmişlerdir. Ebu Hamza Somal&icirc;, &ldquo;Hukuk Risalesini&rdquo; rivayet edenlerin son halkasıdır.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin&rsquo;in (a.s) bu risalesi, &ldquo;Tuhaf&rsquo;ul-Uk&ucirc;l&rdquo; kitabında da nakledilmiştir. Bu hukuk risalesi, elli t&uuml;r hakkı i&ccedil;ermektedir.</p>\n\n<p>\n	&Uuml;meyyeoğulları, mukaddes İsl&acirc;m dininin kanun ve yasalarını a&ccedil;ık&ccedil;a ortadan kaldırmak, İl&acirc;h&icirc; &ouml;ğretileri saptırmak ve din&icirc; ger&ccedil;ekleri saklı tutmak i&ccedil;in ellerinden geldiğince &ccedil;aba harcıyorlardı.</p>\n\n<p>\n	İşte b&ouml;yle bir d&ouml;nemde İmam Zeynel&acirc;bidin (a.s) imamet sorumluluğunu &uuml;stlenmiş ve Allah&rsquo;ın dinini korumak ve İl&acirc;h&icirc; yasaları ihya etmek i&ccedil;in farklı y&ouml;ntemler kullanıyor ve hi&ccedil;bir fedak&acirc;rlıktan ka&ccedil;ınmıyordu.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), bir yandan Allah&rsquo;ın huzurundaki ibadet ve namazıyla, dua, yalvarış ve yakarışıyla insanlara ubudiyet ve kulluk yolunu &ouml;ğretiyor, &ouml;te yandan da İl&acirc;h&icirc; hakikat ve &ouml;ğretileri tahrife karşı koruyacak liyakatli insanları eğitiyordu.</p>\n\n<p>\n	B&ouml;ylece İmam Zeynel&acirc;bidin (a.s), zamanının gafletzede toplumunu bilgilendirerek onları gaflet uykusundan uyandırıyordu.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), insanın yaratılışının beyhude ve abes olmadığına, kendi başına salıverilmediğine, sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; olmayan bir varlık olmadığına &ouml;zellikle vurgu yapıyordu; insanın Allah&rsquo;a karşı, kendine karşı ve diğer insanlara karşı sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;kleri olduğunu ve bu sorumlulukların yerine getirilmesi gerektiğini s&ouml;yl&uuml;yordu.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), hem 54 duadan oluşan ve din&icirc; &ouml;ğretiler hazinesi olan &ldquo;Sahife-i Seccadiye&rdquo; kitabında, hem de hacmi k&uuml;&ccedil;&uuml;k olmasına rağmen i&ccedil;eriği &ccedil;ok y&uuml;ce olan ve İmam (a.s) tarafından &ouml;ğrencisi Ebu Hamza Somal&icirc;&rsquo;ye &ouml;ğretilen &ldquo;Hukuk Risalesi&rdquo;nde bahsini ettiğim konulara ağırlıklı olarak ehemmiyet vermiştir. O hazretin şehadetinden 1330 yıl ge&ccedil;miş olmasına rağmen bu değerli risale, bug&uuml;n de insan&icirc; erdemler yolunu aydınlatmaktadır.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), bu risalenin giriş b&ouml;l&uuml;m&uuml;nde, insanın b&uuml;t&uuml;n davranışlarında y&uuml;ce Allah&rsquo;a karşı sorumlu olduğunu ve olgunluk bulma y&ouml;n&uuml;nde bu sorumlulukları İl&acirc;h&icirc; haklar kabul ederek yerine getirmesi gerektiğini buyurmaktadır.</p>\n\n<p>\n	Hukuk risalesine giriş b&ouml;l&uuml;m&uuml;n&uuml;n son c&uuml;mlesi ise ş&ouml;yledir:</p>\n\n<p>\n	<em>&ldquo;&Uuml;zerine farz kılınan hakları eda etmek i&ccedil;in Allah&rsquo;ın yardımda bulunduğu, tevfik ve sebat bağışladığı kimseye ne mutlu!&rdquo;</em></p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), bu hukuk risalesinde hakları beyan ederken en &ouml;nde gelen ve en b&uuml;y&uuml;k hakkın, Allah&rsquo;ın hakkı olduğunu hatırlatarak ş&ouml;yle buyurur:</p>\n\n<p>\n	<strong>1-</strong> <strong><em>&ldquo;Y&uuml;ce Allah&rsquo;ın senin &uuml;zerinde olan hakkı, O&rsquo;na tapman ve O&rsquo;na hi&ccedil;bir şeyi ortak koşmamandır. İhl&acirc;sla bu işi yaptığında Allah, d&uuml;nya ve ahiret işlerinde sana yeterli olmayı ve d&uuml;nyada sevdiğin şeyi senin i&ccedil;in korumayı taahh&uuml;t eder.&rdquo;</em></strong></p>\n\n<p>\n	Hukuk risalesinde yer alan ilk hak, Allah&rsquo;ın hakkı olarak ifade bulmuştur ve aktardığım bu pasajın yorumu bağlamında iki maddeden oluşan bir giriş sunmak durumundayım:</p>\n\n<p>\n	<strong>a)</strong> &ldquo;Hak&rdquo; kelimesi farklı manalarda kullanılmıştır; ama bu kelime, İmam Zeynel&acirc;bidin&rsquo;in (a.s) hukuk risalesinde &ldquo;yetki ve iradeden kaynaklanması gereken iş&rdquo; anlamında kullanılmaktadır. &Ccedil;&uuml;nk&uuml; kutsal dinimizde insan, Allah&rsquo;a karşı, kendine karşı ve toplumun diğer fertlerine karşı yerine getirmesi gereken bazı sorumluluklarla y&uuml;k&uuml;ml&uuml; tutulmuştur.</p>\n\n<p>\n	Bundan dolayıdır ki İsl&acirc;m dininin hukuk&icirc; yasa ve ilkeleri, hukuk&ccedil;ular nezdinde &ldquo;insanın sosyal yaşamını kuşatan t&uuml;mel ve zorunlu yasalar b&uuml;t&uuml;n&uuml;&rdquo; olarak tanımlanan hukuk sisteminden daha kapsamlıdır.</p>\n\n<p>\n	Bu a&ccedil;ıklama ile almak istediğim sonu&ccedil;, İmam Zeynel&acirc;bidin&rsquo;in (a.s) hukuk risalesinde kullanılan &ldquo;hak&rdquo; s&ouml;zc&uuml;ğ&uuml;n&uuml;n, farz ve vacib anlamına geldiğidir.</p>\n\n<p>\n	&ldquo;Allah&rsquo;ın hakkı&rdquo;, y&uuml;ce Allah&rsquo;a karşı yapmakla y&uuml;k&uuml;ml&uuml; olduğumuz hususlardır; din&icirc; &ouml;ğretiler a&ccedil;ısından yerine getirmekle y&uuml;k&uuml;ml&uuml; tutulduğumuz hususlar ise Allah&rsquo;a kulluk ve ibadet etmektir.</p>\n\n<p>\n	<strong>b)</strong> İbadet ve kulluk, aşağıda sıralayacağım &uuml;&ccedil; şeyden dolayı ger&ccedil;ekleşir:</p>\n\n<p>\n	1- Kulluk ve ibadet, mabudun katında olan hayırlara ve g&uuml;zelliklere ulaşmak i&ccedil;in yapılır.</p>\n\n<p>\n	2- Kulluktan ka&ccedil;ınma veya itinasızlıkta bulunma sonucu ortaya &ccedil;ıkacak k&ouml;t&uuml;l&uuml;klerden korkulduğu i&ccedil;in mabuda ibadet edilir.</p>\n\n<p>\n	3- Mabut, ibadete l&acirc;yık g&ouml;r&uuml;ld&uuml;ğ&uuml; i&ccedil;in huzurunda g&ouml;n&uuml;l saygısı ve i&ccedil;tenlikle kulluk sunulur.</p>\n\n<p>\n	Ger&ccedil;ek şu ki y&uuml;ce Allah, b&uuml;t&uuml;n hayırların iyesi olan tek maliktir.</p>\n\n<p>\n	&Uuml;st&uuml;n tek g&uuml;&ccedil; sahibidir ki hi&ccedil;bir g&uuml;&ccedil;, O&rsquo;nun g&uuml;&ccedil; ve kudreti karşısında dayanamaz.</p>\n\n<p>\n	Tek nimet vericidir ki rızk bağışlar, affeder, diriltir, şefkatlidir, her şeyden mutlak anlamda m&uuml;stağnidir&hellip;</p>\n\n<p>\n	Hayır manası i&ccedil;eren b&uuml;t&uuml;n isimler, Allah&rsquo;a mahsustur. Buna binaen, bir hayır ve iyiliğe ulaşmak i&ccedil;in ibadet eden insanın, ibadet ve kulluğunu Allah&rsquo;a y&ouml;nlendirmesi ve O&rsquo;na tapması gerekmektedir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n hayır ve iyilikler, O&rsquo;nun elindedir ve ibadete l&acirc;yık olan O&rsquo;dur.</p>\n\n<p>\n	Her şeye g&uuml;&ccedil; yetiren ve ezici tek muktedir Allah&rsquo;tır ki hi&ccedil;bir g&uuml;&ccedil;, O&rsquo;nun g&uuml;c&uuml; karşısında dayanamaz.</p>\n\n<p>\n	Tek hesap sorucu ve intikam alıcı, Allah&rsquo;tır ki O&rsquo;nun izni olmaksızın kimseye ve hi&ccedil;bir şeye bir k&ouml;t&uuml;l&uuml;k ulaşmaz. O h&acirc;lde kulluk ve ibadete l&acirc;yık olan tek g&uuml;&ccedil;, Allah&rsquo;tır. &Ccedil;&uuml;nk&uuml; O&rsquo;nun y&uuml;celiği karşısında kulluk etmemek ve secdeye kapanmamak, gazabına vesile olacaktır ve bu da insana ulaşacaktır.</p>\n\n<p>\n	İnsan, mabudun sahip olduğu kemallerden dolayı ona ibadet eder. &Ouml;yleyse ibadet ve kulluğa l&acirc;yık olan tek varlık, y&uuml;ce Allah&rsquo;tır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, var olabilecek b&uuml;t&uuml;n kemallerin sahibidir.</p>\n\n<p>\n	Mabudun sahip olduğu kemalin kaynağı, ya cemalidir ya da cel&acirc;li. Kemalin kaynağı cemal olduğu durumda, can onun cezbesinde kalır; cel&acirc;l olduğu durumda ise akıl, huzurunda toprağı &ouml;per ve kalp de kendini unutur.</p>\n\n<p>\n	Bunların hangisi nazara alınacak olursa olsun, y&uuml;ce Allah, bunların en m&uuml;kemmeline ve d&uuml;ş&uuml;n&uuml;lebilecek zirvesine sahip olan, tek varlıktır.</p>\n\n<p>\n	Sonu&ccedil; şu ki y&uuml;ce Allah, tek mabuttur ki O&rsquo;ndan başka mabut yoktur ve b&uuml;t&uuml;n g&uuml;zel isimler O&rsquo;na mahsustur.</p>\n\n<p>\n	<em>&ldquo;Allah ki, O&rsquo;ndan başka tanrı yoktur. En g&uuml;zel isimler, O&rsquo;nundur.&rdquo;</em> (T&acirc;h&acirc;, 8)</p>\n\n<p>\n	Bu a&ccedil;ıklama ile de ortaya &ccedil;ıkan sonu&ccedil; şundan ibarettir: İbadet ve kulluğu gerektiren &uuml;&ccedil; nedenin hangisi d&uuml;ş&uuml;n&uuml;lecek olsa, ibadet ve kulluğun, hak mabudun hakkı olduğu g&ouml;r&uuml;lmektedir ki O&rsquo;ndan başka tanrı yoktur.</p>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a.s), ibadet eden kulları ş&ouml;yle tanımlamaktadır:</p>\n\n<p>\n	<em>&ldquo;Bir topluluk, m&uuml;k&acirc;fat kazanmak i&ccedil;in Allah&rsquo;a ibadet eder ki bu, t&uuml;ccarların ibadetidir; bir topluluk, korktukları i&ccedil;in Allah&rsquo;a ibadet eder ki bu, k&ouml;lelerin ibadetidir ve bir topluluk da ş&uuml;kretmek amacıyla Allah&rsquo;a ibadet eder ki bu da, &ouml;zg&uuml;rlerin ibadetidir.&rdquo;</em></p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), Allah&rsquo;ın hakkını ş&ouml;yle beyan etmektedir:</p>\n\n<p>\n	<em>&ldquo;Y&uuml;ce Allah&rsquo;ın senin &uuml;zerinde olan hakkı, O&rsquo;na tapmandır&hellip;&rdquo;</em></p>\n\n<p>\n	İmam&rsquo;ın (a.s) bu buyruğuyla vurgu yaptığı hususlar şundan ibarettir: Allah&rsquo;tan başka tanrı yoktur; &acirc;lemlerin Rabbi Odur; insanın sahibi O&rsquo;dur ve insan O&rsquo;nun kuludur;&nbsp;bu Rabbin dışında hi&ccedil; kimse de ibadet ve kulluğa l&acirc;yık değildir.</p>\n\n<p>\n	İbadetin hakikati ise kulun, sahibi olan Allah&rsquo;ın huzurunda olanca g&ouml;n&uuml;l saygısı ve i&ccedil;tenlikle durmasıdır. &Ccedil;&uuml;nk&uuml; ibadet, ululanmak ve kibirlenmekle uzlaşmaz ve uyuşmaz. Y&uuml;ce Allah, bu ge&ccedil;eğe ş&ouml;yle vurgu yapmaktadır:</p>\n\n<p>\n	<em>&ldquo;Bana kulluk etmeyi kibirlerine yediremeyenler, yarın hor hakir cehenneme gireceklerdir.&rdquo; </em>(M&uuml;&rsquo;min, 60)</p>\n\n<p>\n	İbadetin ruh ve hakikati, g&ouml;n&uuml;l saygısından kaynaklanan teslimiyet olduğuna g&ouml;re ibadet ve kulluk, ululanmak ve kibirlenmekle bağdaşmaz.</p>\n\n<p>\n	Bu risalede, Allah&rsquo;ın hakkı, b&uuml;t&uuml;n hakların temel ve kaynağı olduğu i&ccedil;in ilk hak olarak beyan edilmiştir.</p>\n\n<p>\n	İmam Seccad&rsquo;ın (a.s) da buyurduğu gibi ibadet, ancak ve ancak Allah&rsquo;ın hakkıdır. &Ccedil;&uuml;nk&uuml; evrenin malik ve m&uuml;debbiri, Allah&rsquo;tan başkası değildir. Bu demektir ki Allah&rsquo;tan başka mabut yoktur.</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;tır Rabbiniz. O&rsquo;ndan başka tanrı yoktur. Her şeyin yaratıcısı O&rsquo;dur. O h&acirc;lde O&rsquo;na kulluk edin&hellip;&rdquo; </em>(En&rsquo;am, 102)</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, d&ouml;rt peygamberden ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	<em>&ldquo;Ey kavmim, Allah&rsquo;a kulluk edin; O&rsquo;ndan başka hi&ccedil;bir il&acirc;hınız yoktur.&rdquo; </em>(A&rsquo;raf, 59, 65, 73, 85)</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;la birlikte başka bir tanrıyı daha &ccedil;ağırma; O&rsquo;ndan başka tanrı yoktur&hellip;&rdquo;</em> (Kasas, 88)</p>\n\n<p>\n	Bu doğrultuda Allah&rsquo;a ibadet ve kulluk sunan bir insan, ibadet ve kulluğuyla birka&ccedil; noktayı da kanıtlamış olur:</p>\n\n<p>\n	1- Mutlak manada kemal mefhumu i&ccedil;eren sıfat ve vasıflarla Allah&rsquo;a &ouml;vg&uuml;de bulunmak. Bu ger&ccedil;ek, y&uuml;ce Allah&rsquo;a mahsus olan mutlak ilim, mutlak kudret, mutlak irade&hellip; gibi vasıflarla &ouml;rneklendirilebilir.</p>\n\n<p>\n	2- Sınırlılık, bilgisizlik, g&uuml;&ccedil;s&uuml;zl&uuml;k, yok oluculuk, cimrilik, haksızlık ve zul&uuml;m etme&hellip; gibi her t&uuml;r noksanlık ve eksiklik i&ccedil;eren vasıflar karşısında y&uuml;ce Allah&rsquo;ı tenzih ve tesbih etmek.</p>\n\n<p>\n	3- B&uuml;t&uuml;n hayır ve nimetlerin asıl sahibi ve ger&ccedil;ek kaynağı olan y&uuml;ce Allah&rsquo;a ş&uuml;kretmek.</p>\n\n<p>\n	4- Y&uuml;ce Allah&rsquo;ın huzurunda tam anlamıyla teslimiyet sunmak ve ger&ccedil;ek manasıyla itaat etmek, O&rsquo;nun Allah ve insanın ise kul olması hasebiyle, kayıtsız ve şartsız olarak Allah&rsquo;a itaat edilmesi gerektiğini itiraf etmek.</p>\n\n<p>\n	Bu sıraladığım hususlar, ibadet ve kulluğun ruh ve cevherini teşkil etmektedir. İbadetin ruhunu oluşturan bu hususların hi&ccedil;birinde y&uuml;ce Allah&rsquo;ın ortağı yoktur. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah&rsquo;ın dışında mutlak manada kamil yoktur; O&rsquo;nun dışında eksiklikten ve noksanlıktan m&uuml;nezzeh bir zat yoktur; ger&ccedil;ek nimet verici ve b&uuml;t&uuml;n nimetlerin asıl kaynağı O&rsquo;dur; tam anlamıyla itaat edilmeyi ve huzurunda teslim olunmayı hak eden tek varlık O&rsquo;dur.</p>\n\n<p>\n	Peygamberlere, imamlara, şer&rsquo;&icirc; h&acirc;kimlere, baba-annelere ve &ouml;ğretmenlere&hellip; itaatin gerekliliğinin temeli, Allah&rsquo;a itaat olmalı ve Allah&rsquo;ın rızasını kazanma y&ouml;n&uuml;nde ger&ccedil;ekleşmelidir.</p>\n\n<p>\n	İşte budur kulun y&uuml;ce Allah&rsquo;a itaati. Bu itaat, Allah&rsquo;tan başka hi&ccedil;bir varlık hakkında ne ge&ccedil;erli ve ne de caizdir. Bundan &ouml;t&uuml;r&uuml;d&uuml;r ki İmam Seccad (a.s), <em>&ldquo;Y&uuml;ce Allah&rsquo;ın senin &uuml;zerinde olan hakkı, O&rsquo;na tapmandır.&rdquo;</em> buyurduktan hemen sonra ş&ouml;yle buyurmaktadır:<em> &ldquo;Ve O&rsquo;na hi&ccedil;bir şeyi ortak koşmamandır.&rdquo;</em></p>\n\n<p>\n	Bu konuya daha &ouml;nce de dikkat &ccedil;ekmiş ve ibadetin ruhunun, ululanmak ve kibirlenmekle bağdaşamayacağını belirtmiştim. &Ccedil;&uuml;nk&uuml; g&ouml;n&uuml;l saygısı ve al&ccedil;akg&ouml;n&uuml;ll&uuml;l&uuml;k, ibadetin olmazsa olmazlarından biridir. Fakat ibadet bağlamında mabuda ortak koşma olayı, m&uuml;mk&uuml;n ve olanak dahilindedir. &Ccedil;&uuml;nk&uuml; birka&ccedil; kişinin ortaklaşa bir k&ouml;le almaları elbette ki m&uuml;mk&uuml;nd&uuml;r. B&ouml;yle bir durumda, ortakların k&ouml;le &uuml;zerindeki m&uuml;lkiyet hakkı, sermayeleri nispetinde olacaktır ve de aldıkları k&ouml;lenin itaati hususunda ortak olacaklardır.</p>\n\n<p>\n	Bu ortaklık, k&ouml;le hakkında ge&ccedil;erli olduğu gibi mabuda ibadet hususunda da ge&ccedil;erlidir. Yani bir mabuda ibadet ederken, yapılan ibadette mabuda ortak koşma imk&acirc;nı vardır.</p>\n\n<p>\n	İşte bu imk&acirc;n ve olanaktan dolayıdır ki Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Kim Rabbine kavuşmayı arzu ediyorsa, iyi iş yapsın ve Rabbine (yaptığı) ibadette hi&ccedil; kimseyi ortak etmesin.&rdquo;</em> (Kehf, 110)</p>\n\n<p>\n	Bu ayet-i şerife uyarınca ibadette ortak koşmak, olanak dahilinde farz edilmiştir ki ondan nehyedilmiştir. A&ccedil;ıktır ki ancak ger&ccedil;ekleşme imk&acirc;nı olan bir şey nehyedilebilir. İmam Seccad (a.s) da, bu olasılığı nazara alarak ortak koşmaktan sakındırmakta ve ş&ouml;yle buyurmaktadır: <em>&ldquo;Ve O&rsquo;na hi&ccedil;bir şeyi ortak koşmamandır.&rdquo;</em></p>\n\n<p>\n	Y&uuml;ce Allah, Kur&rsquo;an-ı Kerim&rsquo;de şirkin b&uuml;y&uuml;k bir zul&uuml;m olduğunu vurgulamaktadır:</p>\n\n<p>\n	<em>&ldquo;Hani Lokman oğluna &ouml;ğ&uuml;t vererek demişti: Yavrum, Allah&rsquo;a ortak koşma; &ccedil;&uuml;nk&uuml; ortak koşmak, b&uuml;y&uuml;k bir zul&uuml;md&uuml;r.&rdquo;</em> (Lokman, 13)</p>\n\n<p>\n	Tevhit inancının farklı derece ve aşamaları olduğu gibi, onun karşıtı olan şirkin de, farklı merhaleleri vardır. Tevhidin b&uuml;t&uuml;n merhalelerini kat etmeyen biri, ger&ccedil;ek muvahhit sayılmayacaktır.</p>\n\n<p>\n	Tevhidin aşamaları ise ş&ouml;yle sıralanabilir:</p>\n\n<p>\n	1- Tevhid-i Zat&icirc;: Y&uuml;ce Allah&rsquo;ın zatını bir ve tek olarak tanımak.</p>\n\n<p>\n	2- Tevhid-i Sıfat&icirc;: Y&uuml;ce Allah&rsquo;ın zatıyla sıfatlarının aynı ve bir olduğunu ve bu sfatların birbirlerinden ayrı olmadığını ve tek olduğunu bilmek.</p>\n\n<p>\n	3- Tevhid-i Ef&rsquo;al&icirc;&nbsp;: Evrene h&uuml;k&uuml;m s&uuml;ren d&uuml;zen ve s&uuml;nnetlerin, sebep ve sonu&ccedil;ların t&uuml;m&uuml;yle Allah&rsquo;ın işi olduğunu ve Allah&rsquo;ın, nedensellik ilkesinin ge&ccedil;erliliğine olan iradesinden kaynaklandığını bilmek.</p>\n\n<p>\n	Tevhidin bu &uuml;&ccedil; aşaması, amel&icirc; tevhidin veya diğer tabiriyle ibadette tevhidin altyapısını oluşturmaktadır. Amel&icirc; tevhit veya diğer adıyla ibadette tevhit; tek ve bir Allah&rsquo;a tapmak, emirleri karşısında teslim olmak ve de itaat etmekten ibarettir.</p>\n\n<p>\n	Amel&icirc; tevhidi ş&ouml;yle de a&ccedil;ıklamak m&uuml;mk&uuml;nd&uuml;r: Amel&icirc; tevhit, Allah&rsquo;a itaat etmek, O&rsquo;na doğru hareket etmek ve O&rsquo;nu, b&uuml;t&uuml;n isteklerin zirvesi olarak bilmektir; Allah i&ccedil;in harekete ge&ccedil;mek, Allah i&ccedil;in hizmet etmek, Allah i&ccedil;in yaşamak ve Allah i&ccedil;in &ouml;lmektir.</p>\n\n<p>\n	Hz. İbrahim (a.s),ş&ouml;yle a&ccedil;ıklamaktadır, amel&icirc; tevhidi:</p>\n\n<p>\n	<em>&ldquo;Ben y&uuml;z&uuml;m&uuml;, o g&ouml;kleri ve yeri yaratana &ccedil;evirdim. Ve ben, Allah&rsquo;a ortak koşanlardan değilim.&rdquo;</em> (En&rsquo;am, 79)</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim yine bir başka ayetinde, Hz. İbrahim&rsquo;den (a.s) ş&ouml;yle nakleder:</p>\n\n<p>\n	<em>&ldquo;Benim namazım, ibadetlerim, hayatım ve &ouml;l&uuml;m&uuml;m &acirc;lemlerin Rabbi olan Allah i&ccedil;indir. O&rsquo;nun hi&ccedil;bir ortağı yoktur. Bana bu emredildi ve ben teslim olanların ilkiyim.&rdquo;</em> (En&rsquo;am, 162-163)</p>\n\n<p>\n	Şirkin de birtakım aşama ve t&uuml;rleri vardır ki bunlara kısaca değinmekle yetineceğim:</p>\n\n<p>\n	A&ccedil;ık şirk ve gizli şirk. İbadette şirk, itaatte şirk.</p>\n\n<p>\n	Nefsin isteklerine uymak, bir nevi itaatte şirk olarak yorumlanmaktadır.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, şirkin her t&uuml;r ve kısımlarından Allah&rsquo;a sığınıyoruz.</p>\n\n<p>\n	Y&uuml;ce İsl&acirc;m Peygamberi (s.a.a) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Ey insanlar, şirkten sakının; &ccedil;&uuml;nk&uuml; şirk, karıncanın hareketinden daha gizlidir.&rdquo; </em></p>\n\n<p>\n	Y&uuml;ce Peygamber (s.a.a) ş&ouml;yle devam etti: <em>&ldquo;Ey Allah&rsquo;ın Resul&uuml; (s.a.a), karıncanın hareketinden daha gizli olan şirkten nasıl ka&ccedil;ınalım? diye soracak olursanız, ş&ouml;yle demelisiniz: Allah&rsquo;ım, bildiğimiz şirke d&uuml;şmekten sana sığınıyor ve bilmediğimiz hakkında ise bağışlanma diliyoruz.&rdquo;</em></p>\n\n<p>\n	İmam Seccad (a.s), hukuk risalesindeki buyruğuna ş&ouml;yle devam etmektedir:</p>\n\n<p>\n	<em>&ldquo;İhl&acirc;sla bu işi yaptığında Allah, d&uuml;nya ve ahiret işlerinde sana yeterli olmayı ve d&uuml;nyada sevdiğin şeyi senin i&ccedil;in korumayı taahh&uuml;t eder.&rdquo;</em></p>\n\n<p>\n	İbadette ihl&acirc;sın b&uuml;y&uuml;k bir yeri ve &ouml;nemi vardır; &ccedil;&uuml;nk&uuml; ihl&acirc;s, niyet ve ameli her t&uuml;rl&uuml; yanlıştan arındırmak ve aynı zamanda da niyet-amel birlikteliğiyle sadece Allah&rsquo;a y&ouml;nelmektir.</p>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;İhl&acirc;s, din ve yakinin gayesi ve amelin de &ouml;l&ccedil;&uuml;s&uuml;d&uuml;r.&rdquo;</em></p>\n\n<p>\n	İmam Sadık (a.s) da bu hususta ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Kul her hareket ve duruşunda niyetini arındırmalıdır; bundan yoksun olduğu takdirde gaflette olacaktır ve gafilleri ise Allah, &lsquo;Onlar, d&ouml;rt ayaklılar gibidir; hatta daha sapık.&rsquo; olarak tanıtmaktadır.&rdquo;</em></p>\n\n<p>\n	B&uuml;t&uuml;n işlerin, yalnız ve ancak Allah i&ccedil;in yapılması gerektiğine dikkat etmeliyiz. Nefis arındırılmadık&ccedil;a, s&uuml;rekli olarak kontrol altında tutulmadık&ccedil;a, y&uuml;ce Allah&rsquo;a tevekk&uuml;l edilmedik&ccedil;e ve sığınılmadık&ccedil;a ihl&acirc;sı kazanmak m&uuml;mk&uuml;n olmayacaktır.</p>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a.s), bu bağlamda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Ameli arındırmak, amel etmekten daha &ccedil;etindir; niyeti fesat ve eğrilikten arındırmak, amel edenler i&ccedil;in uzun cihaddan daha zordur.&rdquo;</em></p>\n\n<p>\n	İhl&acirc;sın amel &uuml;zerinde &ccedil;ok b&uuml;y&uuml;k etki ve getirileri vardır; bunların en &ouml;nemlisi, ihl&acirc;s &uuml;zere amelde bulunmaya ve Allah&rsquo;a kulluk sunmaya azmeden kimsenin kalbindeki hikmet pınarlarının diline akacağı ger&ccedil;eğidir.</p>\n\n<p>\n	Y&uuml;ce İsl&acirc;m Peygamberi (s.a.a) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Kimse yoktur ki kırk g&uuml;n Allah i&ccedil;in ihl&acirc;slı davransın da kalbinden diline hikmet pınarları akmasın.&rdquo;</em></p>\n\n<p>\n	İhl&acirc;sın etkilerinden birini de, İmam Seccad (a.s), &ldquo;Hukuk Risalesi&rdquo;nde ş&ouml;yle beyan etmektedir:</p>\n\n<p>\n	<em>&ldquo;İhl&acirc;sla bu işi yaptığında Allah, d&uuml;nya ve ahiret işlerinde sana yeterli olmayı ve d&uuml;nyada sevdiğin şeyi senin i&ccedil;in korumayı taahh&uuml;t eder. &ldquo;</em></p>\n\n<p>\n	Allah&rsquo;ım, amellerimizde ihl&acirc;slı olmayı bizlere de nasip eyle!</p>\n\n<p>\n	<strong>2- <em>&ldquo;Senin &uuml;zerinde olan kendi hakkın ise, kendini tamamiyle Allah&rsquo;ın itaatine vermen, dilinin, kulağının, g&ouml;z&uuml;n&uuml;n, elinin, ayağının, karnının ve şehvetinin hakkını eda etmen ve bu yolda Allah&rsquo;tan yardım dilemendir.&rdquo;</em></strong></p>\n\n<p>\n	İmam Zeynel&acirc;bidin&rsquo;in (a.s) &ldquo;Hukuk Risalesi&rdquo;nde beyan ettiği ikinci hakkın tefsir ve yorumu bağlamında, &ouml;ncelikle iki noktaya değinmem gerekecektir:</p>\n\n<p>\n	1- İmam&rsquo;ın buyruğunda ge&ccedil;en &ldquo;nefs&rdquo; kelimesi, farklı manalarda kullanılmaktadır. &ldquo;Hukuk Risalesi&rdquo;nde ise bu kelimeden, &ldquo;insanın insan&icirc; kişiliğini oluşturan g&uuml;&ccedil;, yetenek ve donanımlarını da kapsayan &ouml;z&uuml;&rdquo;&nbsp;kastedilmiştir.</p>\n\n<p>\n	2- İnsan, kendi hakkını eda edebilmesi i&ccedil;in &ouml;ncelikle kendini tanımak zorundadır. B&uuml;t&uuml;n aza, g&uuml;&ccedil; ve yetenekleriyle Allah&rsquo;ın itaatinde olması gereken insan, kendini tanıyamamış ise, bu hakkı nasıl yerine getirecektir?</p>\n\n<p>\n	Bu iki nokta, insanın kişiliğinin tanımlanmasını gerektirmektedir. Bu konuyla bağlantılı olarak ve gerekli miktarda bilgi sunmam gerekmektedir.</p>\n\n<p>\n	İsl&acirc;m&icirc; d&uuml;nya g&ouml;r&uuml;ş&uuml;nde insan, &ccedil;ok ilgin&ccedil; bir kişiliğe sahiptir. Kur&rsquo;an a&ccedil;ısından, mantıkla veya psikolojiyle veyahut da sosyoloji ile tanımlanamayacak kadar girift ve derin bir varlıktır insan.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de insan, hem en y&uuml;ce &ouml;vg&uuml;n&uuml;n ve hem de en b&uuml;y&uuml;k yerginin muhatabıdır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın tanımladığına g&ouml;re insan, &acirc;lemi emri altına alabilecek ve melekleri de hizmetinde tutabilecek veyahut da aşağıların da aşağısına yuvarlanabilecek yapıya sahip bir varlıktır.</p>\n\n<p>\n	İnsan, Allah&rsquo;ın yery&uuml;z&uuml;ndeki halifesidir.</p>\n\n<p>\n	İnsan, bir varlığın sahip olabileceği en b&uuml;y&uuml;k bilimsel kapasiteye sahiptir.</p>\n\n<p>\n	İnsan, &ouml;z yaratılışı itibariyle Allah&rsquo;ı tanıyan bir varlıktır.</p>\n\n<p>\n	İnsanın zatı, madd&icirc; etkenlere sahip olduğu gibi manev&icirc; ve İl&acirc;h&icirc; etkene de sahiptir.</p>\n\n<p>\n	İnsanın yaratılışı belli bir hesaba dayandırılmıştır.</p>\n\n<p>\n	İnsan se&ccedil;ilmiş ve &uuml;st&uuml;n tutulmuş bir varlıktır.</p>\n\n<p>\n	İnsan, bağımsız ve &ouml;zg&uuml;r bir kişiliğe sahiptir.</p>\n\n<p>\n	İnsan, Allah&rsquo;ın emanetini taşımaktadır.</p>\n\n<p>\n	İnsan, sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; olan bir varlıktır.</p>\n\n<p>\n	İnsan, yaratılışsal bir &uuml;st&uuml;nl&uuml;k ve keramete sahiptir.</p>\n\n<p>\n	İnsan, fıtr&icirc; ilham uyarınca iyi ve k&ouml;t&uuml;y&uuml; anlayan ve ahl&acirc;k&icirc; vicdan taşıyan bir varlıktır.</p>\n\n<p>\n	İnsanın istekleri bitmez t&uuml;kenmez; y&uuml;ce Allah&rsquo;ın sonsuz ve sınırsız zatına ulaşmadığı s&uuml;rece de elde edeceği her şeyden bil&acirc;hare soğuyacaktır.</p>\n\n<p>\n	İnsan, ancak ve sadece Allah&rsquo;ı anmakla huzur bulabilen bir varlıktır.</p>\n\n<p>\n	İnsan, yalnızca kendi yaratanına kulluk etmek i&ccedil;in yaratılmıştır ve g&ouml;revi de Allah&rsquo;ın emrine itaat etmektir.</p>\n\n<p>\n	Kendini anlamak ve hel&acirc;k olmaktan da kurtarmak isteyen insan, Allah&rsquo;a itaat etmelidir.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, bir yandan y&uuml;ce insan&icirc; değerlerin &ouml;rneklerini teşkil eden bu değerlere dikkat &ccedil;ekerken, &ouml;te yandan da insanı birtakım karşıt değerler hususunda uyarmış ve onu en b&uuml;y&uuml;k yergilerin muhatabı kılmıştır. Bu ger&ccedil;ek ise, ayetler ışığında ş&ouml;yle &ouml;rneklendirilebilir:</p>\n\n<p>\n	<em>&ldquo;Ger&ccedil;ekten de insan &ccedil;ok zalim, &ccedil;ok cahil ve Rabbine karşı da &ccedil;ok nank&ouml;rd&uuml;r.&rdquo; </em>(İbrahim, 34 &ndash; Ahzab, 72)</p>\n\n<p>\n	<em>&ldquo;İnsan, kendini mustağni g&ouml;rd&uuml;ğ&uuml;nde haddini aşar ve insan &ccedil;ok acelecidir.&rdquo; </em>(Alak, 7 &ndash; İsra, 11)</p>\n\n<p>\n	<em>&ldquo;İnsan, haris ve tamahk&acirc;r yaratılmıştır; bir k&ouml;t&uuml;l&uuml;k ulaştığında sızlanır ve bir nimet verildiğinde ise cimrilik eder.&rdquo; </em>(Mearic, 20)</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;in insan hakkındaki yergilerinden bazılarıdır, bunlar.</p>\n\n<p>\n	İnsan &ccedil;ok boyutlu bir varlık olduğundan ve en y&uuml;ce makama ulaşabilecek g&uuml;ce sahip olduğundan dolayı İsl&acirc;m dini, insanın &ldquo;kendi&rdquo;ni tanımasına ve yaratılış d&uuml;nyasındaki konumunu kavramasına b&uuml;y&uuml;k &ouml;nem vermiştir. Bu tanıma ve kavramanın hedefi ise, insana l&acirc;yık olan o y&uuml;ce makama ulaşmaktan ibarettir.</p>\n\n<p>\n	İnsan, kendi geleceğini oluşturma ve şekillendirme alanında &ccedil;ok etkin bir role sahiptir. İnsanın bu bağlamda &uuml;stlendiği rol, hem bilince ve hem de &ouml;zg&uuml;rl&uuml;ğe dayalıdır. Bu demektir ki, insan hem kendini ve &ccedil;evresini &ccedil;ok iyi bir şekilde tanımaktadır ve hem de akıl ve iradesini &ouml;zg&uuml;rce kullanarak, geleceğini dilediği şekilde bi&ccedil;imlendirme g&uuml;c&uuml;ne sahiptir. İnsana getirilen yorum uyarınca insan, sorumluluk kabullenme yeteneğine sahip olan bir varlıktır. Yani insan, kendisi i&ccedil;in koyulan kanun ve yasalara uyum sağlayabilen ve bu &ccedil;er&ccedil;evede yaşamını s&uuml;rd&uuml;rebilen bir varlıktır. Kanun ve yasalara uyum sağlamak, Allah&rsquo;a itaat etmekten ibarettir.</p>\n\n<p>\n	Bu giriş noktaları uyarınca insan, ancak Allah&rsquo;a itaat etmekle &ldquo;temiz ve arınmış&rdquo; hayata ulaşabilir. Elbette ki b&uuml;t&uuml;n bunların altyapısı, Allah&rsquo;a &ldquo;iman&rdquo;dır.</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Erkek ve kadından her kim inanmış olarak iyi bir iş yaparsa, muhakkak ona temiz (hoş) bir hayat yaşatacağız ve yapmakta oldukları işlerin daha g&uuml;zeli ile m&uuml;k&acirc;fatlarını mutlaka vereceğiz.&rdquo; </em>( Nahl, 97)</p>\n\n<p>\n	Bir başka ayet ise, ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;&hellip; ve her kim Allah&rsquo;a ve Peygamberi&rsquo;ne itaat ederse, ger&ccedil;ekten o, b&uuml;y&uuml;k murada ermiştir.&rdquo;</em> (Ahzab, 71)</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;itaat&rdquo; konusunda pek &ccedil;ok ayet vardır ve ben onların ikisiyle yetindim.</p>\n\n<p>\n	Dikkat edilmesi gerekir ki ne kulun itaat etmesi, Allah&rsquo;a yarar sağlayacaktır ve ne de muhalefet etmesi O&rsquo;na zarar dokunduracaktır. &Ccedil;&uuml;nk&uuml; y&uuml;ce Allah, mutlak ve bizzat m&uuml;stağnidir.</p>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a.s), takva ehlinin sıfat ve &ouml;zelliklerini beyan ettiği hutbenin başında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Noksan sıfatlardan m&uuml;nezzeh y&uuml;ce Allah, insanı yarattı; yarattığı vakit onların itaatlerinden de m&uuml;stağni idi, muhalefet etmelerinden de. &Ccedil;&uuml;nk&uuml; muhalefet edenin itaatsizliği, O&rsquo;na bir zarar vermez; itaat edenin itaati, O&rsquo;nu faydalandırmaz.&rdquo; </em></p>\n\n<p>\n	M&uuml;minlerin Emiri Ali (a.s), <em>&ldquo;Ey insan, o engin kerem sahibi Rabbine karşı ne aldattı seni?&rdquo;</em> (İnfitar, 6) ayetini okuduktan sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Kalbine uyuşukluk getiren hastalığı, azim ve iradenle tedavi et; g&ouml;z&uuml;ndeki gaflet uykusunu da uyanıklığınla yok et. Allah&rsquo;a itaat et ve O&rsquo;nu anmaya alıştır kendini&hellip; O Allah ki ne l&uuml;tuf ve ihsanını esirgemiştir senden ve ne de işlediğin g&uuml;nahlarını aşik&acirc;r etmiştir. G&ouml;z a&ccedil;ıp kapama s&uuml;resince dahi Allah&rsquo;ın verdiği nimetten mahrum kalmamışsın. Gizli tuttuğu g&uuml;nahlarını a&ccedil;ıp ağartmamıştır ve de sana y&ouml;nelen bel&acirc;yı kendi l&uuml;tf&uuml;yle defetmiştir. Hele bir de Allah&rsquo;a itaat edecek olsan, (bunların kat kat fazlasını vereceğini) bilmez misin?&rdquo;</em></p>\n\n<p>\n	Aslında Allah&rsquo;a itaat etmekle kendi nefsimizin y&uuml;celiğine yardım etmiş, ebed&icirc; cennete yaklaşmış, azap ve zahmetten uzaklaşmış oluruz.</p>\n\n<p>\n	Y&uuml;ce Allah Resul&uuml; (s.a.a), Veda Haccı&rsquo;nda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	<em>&ldquo;Ey insanlar! Andolsun Allah&rsquo;a, sizi cennete yakınlaştıracak ve cehennem ateşinden uzaklaştıracak tek bir şey vardır ki onu da size emretmişim.&rdquo;</em></p>\n\n<p>\n	Bundan dolayı eğer &uuml;zerimizde bulunan &ldquo;kendi&rdquo; hakkımızı eda etmek istiyorsak, kendimizi Allah&rsquo;ın emrine sunmalı ve itaat etmeliyiz.</p>\n\n<p>\n	İmam Zeynel&acirc;bidin (a.s), bir duasında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ım! Muhammed&rsquo;e ve Muhammed evl&acirc;tlarına rahmet ve sal&acirc;t eyle ve bizi, iyilerin makamlarında kendi tevfikinle itaat yolunu kendilerine kolaylaştırdığın kimselerden kıl; onlar ki sana hizmet etmekle hayat buldular, sana yakınlaştılar, &uuml;st&uuml;n tutuldular ve s&uuml;slendirildiler.&rdquo;</em></p>\n\n<p>\n	&nbsp;</p>','Hukuk Risalesi','','publish','closed','open','','hukuk-risalesi','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3290',0,'post','',0),(3291,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	Musa AYDIN</h5>\n\n<p>\n	&nbsp;\n	<p>\n		Bilindiği gibi Ehlibeyt mektebinin &ldquo;imamet&rdquo; konusunda ileri s&uuml;rd&uuml;ğ&uuml; en &ouml;nemli delillerden ve naslardan birisi &ldquo;Gad&icirc;r-i Hum&rdquo; hadisidir. Bu hadis S&uuml;nn&icirc; kaynaklarda da geniş bir şekilde nakledilmiştir. Ancak bir&ccedil;ok S&uuml;nn&icirc; &acirc;lim, Ehlibeyt mektebinin bu hadisten imamet konusunda &ccedil;ıkardığı sonucu kendilerine g&ouml;re &ccedil;&uuml;r&uuml;tmek i&ccedil;in &ccedil;eşitli yollara baş vurmuşlardır. Bazıları hadisin senedinde sorun olduğunu ileri s&uuml;rm&uuml;ş, bazısı sahih olsa bile m&uuml;tev&acirc;tir olmadığını iddia etmiş, bazısı tarih&icirc; a&ccedil;ıdan doğru olamayacağını, zira o sırada Hz. Ali&rsquo;nin Yemen&rsquo;de olduğunu ispatlamaya &ccedil;alışmış, bazısı ise bu yolla istediği sonuca varamayacağını g&ouml;r&uuml;nce hadisin m&uuml;fredatını (mevl&acirc; kelimesi gibi) kendi istekleri doğrultusunda tevil etmeye kalkışmış, bazısı ise hadisin bazı b&ouml;l&uuml;mlerini kabul, bazısını reddederek amacına ulaşmayı yeğlemiş, bazısı ise hadisi bir yana bırakmış, hadisin dışında bazı dayanaklara dayanarak hadisin doğru olamayacağını veya ondan &ccedil;ıkarılan sonucun yanlış olduğunu ispatlamaya uğraşmışlardır. Biz bu yazıda &ouml;nce bu olayı ve onunla ilgili hadisi sadece S&uuml;nn&icirc; kaynaklara dayanarak<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> kısaca nakledip daha sonra S&uuml;nn&icirc; &acirc;limlerin yukarıda bahsettiğimiz itirazlarını teker teker ele alıp detaylı bir şekilde cevaplamaya &ccedil;alışacağız.</p>\n</p>\n\n<p>\n	&Ouml;nce Ehlis&uuml;nnet kitaplarında Gad&icirc;r-i Hum&rsquo;la ilgili rivayetlerin bazısını nakledip asıl mevzuumuza ge&ccedil;eceğiz. Elbette bu konudaki rivayetlerin hepsini nakledip tahlil etmek bizim konumuzu aştığı i&ccedil;in daha detaylı ve kamil bilgi isteyen kardeşlerimize iki değerli eseri tavsiye ediyoruz. Arap&ccedil;a bilen kardeşlere Merhum All&acirc;me Em&icirc;n&icirc;&rsquo;nin dev eseri &ldquo;el-Gad&icirc;r&rdquo;in 1. cildine, Arap&ccedil;a bilmeyen kardeşlere ise, Abdulkadir &Ccedil;uhacıoğlu kardeşimizin değerli eseri &ldquo;el-Has&acirc;is&rdquo; kitabının terc&uuml;me ve şerhindeki &ldquo;Gad&icirc;r Hadisleri&rdquo; b&ouml;l&uuml;m&uuml;ne m&uuml;racaat etmelerini tavsiye ediyoruz.</p>\n\n<p>\n	1- İmam Ahmed b. Hanbel&rsquo;in M&uuml;sned&rsquo;inde ş&ouml;yle nakledilmektedir: Abdullah bize babasından, o da Aff&acirc;n&rsquo;dan, o da Hamm&acirc;d b. Seleme&rsquo;den, o da Ali b. Zeyd&rsquo;den, o da Adiy b. S&acirc;bit&rsquo;ten, o da Ber&acirc;&rsquo; b. &Acirc;zip&rsquo;ten ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;Biz, bir yolculukta Resulullah (s.a.a) ile birlikteydik. &lsquo;Gad&icirc;r-i Hum&rsquo; denen yerde konakladık. Hepimizin toplanması i&ccedil;in &ccedil;ağrı yapıldı. İki ağacın altı Allah Resul&uuml; i&ccedil;in temizlendi. Allah Resul&uuml; &ouml;ğle namazını kıldıktan sonra Ali&rsquo;nin elini tuttu ve ş&ouml;yle buyurdu: <em>&lsquo;Acaba benim her m&uuml;mine kendi nefsinden daha evl&acirc; olduğumu (&uuml;zerinde vel&acirc;yet ve tasarruf hakkına sahip olduğumu) bilmiyor musunuz?&rsquo;</em> (M&uuml;sl&uuml;manlar,) &ldquo;Evet biliyoruz.&rdquo; dediler. Bunun &uuml;zerine Ali&rsquo;nin elini tuttuğu h&acirc;lde ş&ouml;yle buyurdu: <em>&lsquo;Ben kimin mevl&acirc;sı isem, Ali onun mevl&acirc;sıdır. Allah&rsquo;ım, onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol!&rsquo;</em> Sonra &Ouml;mer (b. Hatt&acirc;b) Ali&rsquo;nin karşısına ge&ccedil;ip ona, &lsquo;Ne mutlu sana ey Eb&ucirc; Talib&rsquo;in oğlu, her m&uuml;min erkeğin ve her m&uuml;mine kadının mevl&acirc;sı oldun!&rsquo; dedi.&rdquo;</p>\n\n<p>\n	Bu hadis M&uuml;sned-i Ahmed b. Hanbel&rsquo;de takriben on beş yerde ve bazı yerde birka&ccedil; senetle nakledilmiştir ki biz bir tanesiyle yetiniyoruz.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	2- H&acirc;kim Niş&acirc;bur&icirc; &ldquo;M&uuml;stedrek&rsquo;&uuml;s-Sahihayn&rdquo; kitabında Gad&icirc;r Hadisi&rsquo;ni hemen hemen aynı muhtevayı taşıyan değişik tabirlerle ve kitabının muhtelif yerlerinde nakletmiştir. &Ouml;rneğin ş&ouml;yle diyor: Eb&ucirc;&rsquo;l-H&uuml;seyin Muhammed b. Ahmed b. Tem&icirc;m Hanzal&icirc; bize Bağd&acirc;t&rsquo;ta, Eb&ucirc; Kil&acirc;be Abdulmelik b. Muhammed er-Rakk&acirc;ş&icirc;&rsquo;den, o da Yahy&acirc; b. Hamm&acirc;d&rsquo;dan, o da Ebubekir Muhammed Ahmed b. Babeveyh ve Ebubekir Ahmed b. Cafer-il Bezzaz&rsquo;dan, o ikisi de Abdullah b. Ahmed b. Abdullah&rsquo;tan, o da babasından, o da Yahya b. Hammad&rsquo;dan; yine bize Eb&ucirc; Nasr Ahmed b. Sehl (Buh&acirc;r&rsquo;a Fakihi), Salih b. Muhammed (Hafız Bağd&acirc;di)&rsquo;den, o da Halef b. S&acirc;lim Mahrem&icirc;&rsquo;den, o da Yahy&acirc; b. Hamm&acirc;d&rsquo;dan, o da Eb&ucirc; Av&acirc;ne&rsquo;den, o da Sabit&rsquo;ten, o da Eb&ucirc; Tufeyl&rsquo;den, o da Zeyd b. Erkam&rsquo;dan ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;Allah Resul&uuml; (s.a.a) Ved&acirc; Haccı&rsquo;ndan d&ouml;nerken Gad&icirc;r-i Hum denen yerde indiğinde, diken ağa&ccedil;larının altının s&uuml;p&uuml;r&uuml;l&uuml;p temizlenmesini emretti. (İnsanlar yerleştiğinde) ş&ouml;yle buyurdu: <em>&lsquo;&Ouml;yle g&ouml;z&uuml;k&uuml;yor ki ben Allah tarafından kendi indine &ccedil;ağırılmışım ve ben de icabet etmişim (vefatım yaklaşmıştır). Hi&ccedil; ş&uuml;phesiz ben sizin aranızda iki ağır-paha bi&ccedil;ilmez emanet bıraktım. Onlardan biri diğerinden daha b&uuml;y&uuml;kt&uuml;r, Allah&rsquo;ın kitabını (Kur&rsquo;&acirc;n&rsquo;ı) ve İtretim&rsquo;i (Ehlibeyt&rsquo;imi). Bakın benden sonra onlara nasıl davranacaksınız? Ş&uuml;phesiz onlar, (Kevser) havuzu başında bana varıncaya kadar birbirinden ayrılmazlar.&rsquo;</em> Sonra ş&ouml;yle devam etti: <em>&lsquo;Muhakkak ki Allah Azze ve Celle benim mevl&acirc;mdır, ben de her m&uuml;minin mevl&acirc;sıyım.&rsquo;</em> Sonra Ali&rsquo;nin elinden tuttu ve ş&ouml;yle buyurdu:<em> &lsquo;Ben kimin mevl&acirc;sı isem, bu (Ali) da onun velisidir. Allah&rsquo;ım onu seveni sev, ona d&uuml;şmanlık besleyene d&uuml;şman ol!...&rsquo;</em> Ve hadisi sonuna kadar zikretmiştir. Bu hadis Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;in şartlarına g&ouml;re sahihtir. Ama onlar hadisi sonuna kadar nakletmemişlerdir.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Evet Sah&icirc;h-i M&uuml;slim&rsquo;de bu hadisin sadece bir b&ouml;l&uuml;m&uuml; nakledilmiştir.</p>\n\n<p>\n	3- H&acirc;kim Niş&acirc;bur&icirc; bu hadisi naklettikten sonra aynı hadisi başka senetlerle de nakletmektedir; ancak o nakillerde, hadisteki <em>&ldquo;Ben kimin mevl&acirc;sıysam, bu (Ali) da onun velisidir.&rdquo;</em> c&uuml;mlesinden &ouml;nce şu il&acirc;ve de mevcuttur: <em>&ldquo;Sonra &uuml;&ccedil; defa buyurdu: Benim m&uuml;minlere kendi nefislerinden daha evl&acirc; olduğumu biliyor musunuz?&rdquo;</em> &ldquo;Evet.&rdquo; diye cevap verdiklerinde ş&ouml;yle devam etti: <em>&ldquo;Ben kimin mevl&acirc;sıysam, Ali onun mevl&acirc;sıdır.&rdquo;</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	4- İbn-i M&acirc;ce kendi S&uuml;nen&rsquo;inde ş&ouml;yle yazıyor: Ali b. Muhammed bize Eb&ucirc;-l H&uuml;seyin&rsquo;den, o da Hamm&acirc;d b. Seleme&rsquo;den, o da Ali b. Zeyd b. Ced&rsquo;&acirc;n&rsquo;dan, o da, Adiy b. S&acirc;bit&rsquo;ten, o da Ber&acirc;&rsquo; b. &Acirc;zip&rsquo;ten ş&ouml;yle rivayet etmiştir: &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n yaptığı hacda, biz de onunla birlikteydik. Yolun bir yerinde inip insanların toplanmasını emretti ve Ali&rsquo;nin elinden tutarak ş&ouml;yle buyurdu: <em>&lsquo;Ben m&uuml;minlere onların kendilerinden daha evl&acirc; değil miyim?&rsquo;</em> &lsquo;Evet.&rsquo; dediklerinde ş&ouml;yle devam etti: <em>&lsquo;Ben her m&uuml;mine kendi nefsinden daha evla değil miyim?&rsquo; </em>Yine &ldquo;Evet.&rdquo; dediler. Bunun &uuml;zerine ş&ouml;yle buyurdu: <em>Bu (Ali), ben kimin mevl&acirc;sı isem onun velisidir. Allah&rsquo;ım, onu seveni sev; Allah&rsquo;ım, ona d&uuml;şman olana d&uuml;şman ol!&rdquo;</em><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	5- Tirmiz&icirc; de aynı manayı i&ccedil;eren bir rivayeti kendi S&uuml;nen&rsquo;inde nakletmiştir.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&Ouml;nceden değindiğimiz gibi Ehlibeyt mektebi, diğer bir&ccedil;ok akl&icirc; ve nakl&icirc; delilin yanı sıra, &ldquo;Gad&icirc;r Hadisi&rdquo; diye meşhur olan bu hadisi de, Hz. Emir&rsquo;&uuml;l-M&uuml;minin Ali&rsquo;nin (a.s) Resulullah&rsquo;tan (s.a.a) sonra ilk halife olması gerektiğine g&uuml;&ccedil;l&uuml; bir delil ve nass olarak g&ouml;rmektedir. Ancak yukarıda da değindiğimiz gibi Ehlis&uuml;nnet &acirc;limleri &ccedil;eşitli a&ccedil;ılardan buna karşı &ccedil;ıkmış ve Şia&rsquo;nın bu hadisten &ccedil;ıkardığı sonucu &ccedil;&uuml;r&uuml;tmeye &ccedil;alışmışlardır. Biz bu makalede bu itirazları sırasıyla ortaya koyup cevaplamaya &ccedil;alışacağız inşaallah:</p>\n\n<p>\n	1- S&uuml;nn&icirc; &acirc;limlerden bir kısmı bu hadisin senetlerinin doğru olmadığını, bir kısmı ise senedi doğru bile olsa m&uuml;tev&acirc;tir olmadığını ileri s&uuml;rerek onu g&ouml;lgelemeğe &ccedil;alışmışlardır. &Ouml;rneğin Kadı Azududdin &Icirc;c&icirc; &ldquo;el-Mev&acirc;kıf&rdquo; kitabında ş&ouml;yle diyor: &ldquo;Biz bu hadisin sahih olduğunu ink&acirc;r ediyoruz. Onun zarur&icirc; (m&uuml;tev&acirc;tir) olduğunu s&ouml;ylemek ise delilsiz bir iddiadır. Hadis erbabının &ccedil;oğu onu nakletmediği h&acirc;lde nasıl m&uuml;tev&acirc;tir olabilir?&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Hacer Heysem&icirc; ise ş&ouml;yle diyor: &ldquo;Şia, imamet i&ccedil;in getirilen delillerin m&uuml;tev&acirc;tir olması gerektiğinde m&uuml;ttefiktir. Oysa bu hadisin m&uuml;tev&acirc;tir olmadığı mal&ucirc;mdur. Zira hadisin sahih olup olmadığı ihtil&acirc;flıdır ve hadisin sahihliğine itiraz edenlerden bir kısmı hadis ilminin &ouml;nc&uuml;lerinden sayılmaktadırlar; Eb&ucirc; Davud Sicistan&icirc;, Eb&ucirc; H&acirc;tem R&acirc;z&icirc; gibi. Demek ki bu hadis &acirc;h&acirc;d bir hadistir ve sahihliğinde ihtil&acirc;f edilmiştir.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	İbn-i Hazm ve Teft&acirc;z&acirc;n&icirc; de benzer şeyler s&ouml;ylemişlerdir.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Cevap: Bize g&ouml;re tarihten ve hadisten az bu&ccedil;uk haberdar olan bir kimse i&ccedil;in, bu eleştirinin hi&ccedil;bir sağlam dayanağının olmadığı ve taassuptan, &ouml;nyargıdan kaynaklandığı a&ccedil;ıktır. Yoksa bu hadisi ink&acirc;r etmek, sofistlerin hissiyatı ink&acirc;r etmesi veya İsl&acirc;m tarihinin meşhur olaylarını (Bedir, Uh&ucirc;d savaşları gibi) ink&acirc;r etmek gibi bir şeydir. Bizim amacımız bu konuyu bir makaleye sığdırmak olduğu i&ccedil;in, detaylara girmeden, hadisin senet ve kaynaklarıyla ilgili genel ve kaba bilgiler vereceğiz. Daha geniş ve detaylı bilgi isteyenler şu kaynaklara baş vurabilirler:</p>\n\n<p>\n	a) el-Gad&icirc;r (All&acirc;me Em&icirc;n&icirc;)</p>\n\n<p>\n	b) Abek&acirc;t&rsquo;&uuml;l-Env&acirc;r (M&icirc;r H&acirc;mid H&uuml;seyin)</p>\n\n<p>\n	c) İhk&acirc;k&rsquo;ul-Hak (Şehid K&acirc;d&icirc; Nurullah Şuşter&icirc;)</p>\n\n<p>\n	d) el-Has&acirc;is Şerhi (A. &Ccedil;uhacıoğlu) Kevser Yayınları.</p>\n\n<p>\n	İhk&acirc;k&rsquo;ul-Hak kitabında &ldquo;Gad&icirc;r Hadisi&rdquo;nin m&uuml;tev&acirc;tir olduğunu itiraf eden 14 b&uuml;y&uuml;k S&uuml;nn&icirc; &acirc;limin isimleri verilmektedir. Ezc&uuml;mle: Suy&ucirc;t&icirc;, Cezr&icirc;, Cel&acirc;leddin Niş&acirc;b&ucirc;r&icirc;, T&uuml;rkman&icirc;, Zeheb&icirc;&hellip;&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> İbn-i Hazm da aynı şeyi s&ouml;ylemiştir.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	Merhum All&acirc;me Em&icirc;n&icirc;, b&uuml;y&uuml;k S&uuml;nn&icirc; &acirc;limlerden, Gad&icirc;r Hadisi&rsquo;nin &ccedil;eşitli tarik ve senetlerinin sahihliğine itiraf eden 43 kişinin isimlerini kaynaklarıyla birlikte vermiştir. Ezc&uuml;mle: Sa&rsquo;leb&icirc;, V&acirc;hid&icirc;, Fahrettin R&acirc;z&icirc;, Suy&ucirc;t&icirc;, K&acirc;d&icirc; Şevk&acirc;n&icirc; ve&hellip;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine otuz S&uuml;nn&icirc; m&uuml;fessirin adını veriyor ki, hepsi Tebliğ Ayeti&rsquo;nin Gad&icirc;r-i Hum olayında indiğini ve Gad&icirc;r Hadisiyle al&acirc;kalı olduğunu kabul etmişlerdir. (Tirmiz&icirc;, Tahav&icirc;, H&acirc;kim Niş&acirc;b&ucirc;r&icirc;, Kurtub&icirc;, İbn-i Hacer Askal&acirc;n&icirc; ve &hellip;)</p>\n\n<p>\n	Tebliğ Ayeti şudur: &ldquo;Ey Resul, sana indirileni tebliğ et (insanlara ulaştır)! Ve eğer bunu yapmazsan peygamberliğini tebliğ etmemiş gibi olursun. Ve Allah seni insanlardan koruyacak.&rdquo; (M&acirc;ide, 67)<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	İhk&acirc;k&rsquo;ul-Hak kitabında ise Gad&icirc;r Hadisi, Ehlis&uuml;nnet&rsquo;in elli muteber kaynağından nakledilmiştir. Ezc&uuml;mle: S&uuml;nen&rsquo;&uuml;l-Mustafa, M&uuml;sned-i Ahmed, Has&acirc;is-i Nes&acirc;&icirc;, İkd&rsquo;ul-Fer&icirc;d, Hilyet&rsquo;&uuml;l-Evliy&acirc;&hellip;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Şimdi Merh&ucirc;m All&acirc;me Em&icirc;n&icirc;&rsquo;nin eserine dayanarak b&uuml;y&uuml;k S&uuml;nn&icirc; &acirc;limlerden bazılarının Gad&icirc;r Hadisi hakkındaki g&ouml;r&uuml;şlerini aktarmaya &ccedil;alışacağız:</p>\n\n<p>\n	Ziy&acirc;&uuml;ddin Mukbil&icirc;: &ldquo;Eğer Gad&icirc;r Hadisi kat&rsquo;&icirc; değilse, demek ki dinde kat&rsquo;&icirc; olan hi&ccedil;bir şey yoktur.&rdquo;</p>\n\n<p>\n	Gaz&acirc;l&icirc;: &ldquo;M&uuml;sl&uuml;manların cumhuru, Gad&icirc;r Hadisi&rsquo;nin metni &uuml;zerinde icm&acirc;&rsquo; etmişlerdir.&rdquo;</p>\n\n<p>\n	Bedahş&icirc;: &ldquo;S&ouml;z&uuml;ne itibar edilmeyecek mutaassıp ve ink&acirc;rcı kimsenin dışında, Gad&icirc;r Hadisi&rsquo;nin doğruluğunda kimse teredd&uuml;t etmez.&rdquo;</p>\n\n<p>\n	&Acirc;l&ucirc;s&icirc;: &ldquo;Gad&icirc;r Hadisi bizim yanımızda sabit olan sahih bir hadistir ve hi&ccedil;bir sakıncası yoktur. Hem Resulullah&rsquo;tan (s.a.a), hem de Hz. Ali&rsquo;den m&uuml;tev&acirc;tir bir şekilde nakledilmiştir.&rdquo;</p>\n\n<p>\n	H&acirc;fız İsfah&acirc;n&icirc;: &ldquo;Gad&icirc;r Hadisi 100 sahab&icirc; tarafından nakledilen sahih bir hadistir ki, Aşere-i M&uuml;beşşere de onların i&ccedil;indedir. H&acirc;fız Sicist&acirc;n&icirc; onu 120 sahab&icirc;den ve H&acirc;fız İbn&rsquo;&uuml;l-Al&acirc; Hemed&acirc;n&icirc; ise 150 sahab&icirc;den nakletmişlerdir.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	H&acirc;fız İbn-i Hacer Askal&acirc;n&icirc;, Tehz&icirc;b&rsquo;&uuml;t-Tehz&icirc;b kitabında, Gad&icirc;r Hadisi&rsquo;nin bazı tariklerini ve bazı r&acirc;vilerini a&ccedil;ıkladıktan sonra ş&ouml;yle diyor: &ldquo;İbn-i Cerir Taber&icirc; Gad&icirc;r Hadisi&rsquo;nin senetlerini tek kitapta toplamış ve onun sahih bir hadis olduğuna h&uuml;kmetmiştir. Ebu&rsquo;l-Abb&acirc;s İbn&rsquo;&uuml;l-Ukde de bu hadisi 70 veya daha fazla sahab&icirc;den nakletmiştir.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	Yine S&acirc;hih-i Buh&acirc;r&icirc;&rsquo;nin şerhi olan Feth&rsquo;&uuml;l-B&acirc;r&icirc; kitabının yazarı ş&ouml;yle diyor: <em>&ldquo;Ben kimin mevl&acirc;sıysam, Ali onun mevl&acirc;sıdır.&rdquo;</em> hadisini, Tirmiz&icirc; ve Nes&acirc;&icirc; gibileri nakletmiştir. Bu hadisin &ccedil;ok fazla senet ve tarikleri vardır ki, bunların hepsini İbn-i Ukde m&uuml;stakil bir kitapta bir araya toplamıştır. Bu tarik ve senetlerin &ccedil;oğu sahih veya hasendir. İm&acirc;m Ahmed b. Hanbel&rsquo;den bize ş&ouml;yle nakledilmiştir: Hz. Ali&rsquo;nin faziletleri hakkında bize nakledildiği kadar hi&ccedil;bir sahab&icirc; hakkında (fazilet) nakledilmemiştir.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Kund&ucirc;z&icirc;-yi Hanef&icirc;, Gad&icirc;r Hadisi&rsquo;ni muhtelif senetlerle ve muhtelif kaynaklardan naklettikten sonra ş&ouml;yle diyor: &ldquo;Meşhur tarih sahibi Muhammed b. Cerir Taber&icirc;, Gad&icirc;r Hadisi&rsquo;ni 75 tarikten nakletmiş ve bu konuda &lsquo;el-Vil&acirc;ye&rsquo; isimli bir kitap yazmıştır. Yine Ebu&rsquo;l-Abb&acirc;s Ahmed b. Muhammed b. Said b. Ukde, yazdığı m&uuml;stakil bir kitapta bu hadisi 150 tarikten nakletmiştir.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	H&acirc;fız Muhammed b. Muhammed b. El-Cezr&icirc; ed-Dimeşk&icirc;, &ldquo;M&uuml;n&acirc;şede Hadisi&rdquo; diye meşhur olan Hz. Ali&rsquo;nin (a.s) Gad&icirc;r Hadisi ile ettiği ihtic&acirc;cı naklederken ş&ouml;yle diyor: &ldquo;Bu hadis, hasen bir hadistir ve bu rivayet (m&uuml;n&acirc;şede) m&uuml;tev&acirc;tir bir şekilde Hz. Ali&rsquo;den (a.s) nakledilmiştir. Nasıl ki Gad&icirc;r Hadisi de m&uuml;tev&acirc;tir bir şekilde Hz. Resulullah&rsquo;tan nakledilmiştir. Bir&ccedil;ok grup onu başka bir&ccedil;ok gruptan nakletmişlerdir. Dolayısıyla bu hadisi taz&rsquo;if edenlerin s&ouml;z&uuml;ne itina edilmemelidir; zira onların esasen hadis ilminden doğru d&uuml;zg&uuml;n haberleri yoktur.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Ger&ccedil;i &ldquo;Buh&acirc;ri&rdquo; ve &ldquo;M&uuml;slim&rdquo; bu hadisi t&uuml;m&uuml;yle sahihlerinde nakletmemişlerdir. (Sadece M&uuml;slim, kısa bir b&ouml;l&uuml;m&uuml;n&uuml; Zeyd b. Erkam&rsquo;dan nakletmiştir.) Fakat bu, Gad&icirc;r Hadisi&rsquo;nin sağlamlığına halel getirmez. Zira bu iki kitapta nakledilmediği h&acirc;lde, hatta Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;in şartlarına g&ouml;re sahih olan onlarca hadis g&ouml;sterilebilir. Bundan dolayı da onlara ka&ccedil; tane &ldquo;M&uuml;stedrek&rdquo; yazılmıştır ki, H&acirc;kim Niş&acirc;b&ucirc;r&icirc;&rsquo;nin M&uuml;stedrek&rsquo;i bunların en genişidir. Kaldı ki b&uuml;t&uuml;n sahih hadisler, sadece Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;de bulunanlardan ibaret olsaydı, o zaman başka &ldquo;Sih&acirc;h&rdquo; kitaplarının yazılmasına gerek kalmazdı. Oysa onlardan sonra yazılan bir&ccedil;ok Sih&acirc;h ve S&uuml;nen kitapları vardır. Evet hi&ccedil;bir m&uuml;nsif &acirc;lim veya araştırmacı yoktur ki, Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;le kendisini başka kitaplardan m&uuml;stağni g&ouml;rs&uuml;n. Hatta Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;in kendileri de, kitaplarında topladıkları hadislerin sahih olduğunu, ama b&uuml;t&uuml;n sahih hadislerin onlardan ibaret olmadığını ve başka bir&ccedil;ok sahih hadisi, bazı nedenlerden dolayı kitaplarına almadıklarını a&ccedil;ık&ccedil;a itiraf etmişlerdir.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Buna il&acirc;veten Merhum All&acirc;me Em&icirc;n&icirc;, Gad&icirc;r Hadisi&rsquo;ni Buh&acirc;r&icirc; ve M&uuml;slim&rsquo;in hadis hocalarından sayılan 29 kişiden nakletmiştir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Ne kadar ilgin&ccedil;tir ki, Gad&icirc;r Hadisi&rsquo;ne bu eleştiriyi getiren İbn-i Hacer bile kitabında ş&ouml;yle yazmaktadır: &ldquo;Gad&icirc;r Hadisi, hi&ccedil;bir ş&uuml;phe g&ouml;t&uuml;rmeyecek sahih bir hadistir ki Tirmiz&icirc;, Nes&acirc;&icirc; ve Ahmed b. Hanbel gibi &acirc;limler, onu &ccedil;eşitli senetlerle nakletmişlerdir; bu c&uuml;mleden 16 sahab&icirc; onu nakletmiştir. Hatta Ahmed b. Hanbel, sahabeden otuz kişinin bu hadisi duyduğunu ve naklettiğini ve Hz. Ali&rsquo;nin hil&acirc;fetinde ihtil&acirc;f &ccedil;ıktığında bu hadisi duyduklarına şah&acirc;det ettiklerini s&ouml;ylemiştir.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Aynı kitabın bir başka yerinde yine ş&ouml;yle diyor: &ldquo;Gad&icirc;r Hadisi&rsquo;ni, sahabeden otuz kişi Resulullah&rsquo;tan (s.a.a) nakletmişlerdir ve onun senetlerinin &ccedil;oğu sahih veya hasendir.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	Demek ki, İbn-i Hacer gibi hadisin sıhhatini eleştirenler bile kendi s&ouml;ylediklerine inanmadığını itiraf etmekte ve aynen ş&ouml;yle yazmaktadır: &ldquo;Hadisin sıhhatini reddedenlerin s&ouml;z&uuml;ne itina edilmemelidir.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a>&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Muasır yazarlardan da bir&ccedil;oğu Gad&icirc;r Hadisi&rsquo;ni kendi kitaplarında nakletmişlerdir. Ahmed Zeyn&icirc; Dehl&acirc;n, Muhammed Abduh, Abd&rsquo;&uuml;l-H&acirc;mid Al&ucirc;s&icirc;, Ahmed Ferid Rıf&acirc;&icirc;, &Ouml;mer Farr&ucirc;h gibi&hellip;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Son olarak şunu da hatırlatmak gerekir ki, Şia&rsquo;nın imamet de dahil itikad&icirc; konularla ilgili hadislerde m&uuml;tev&acirc;tir olmayı ve kesinliği şart koşması doğrudur. Ve Gad&icirc;r Hadisi Şia kaynakları a&ccedil;ısından m&uuml;tev&acirc;tir ve kat&rsquo;&icirc;dir. Hatta Ehlis&uuml;nnet &acirc;limlerinden bir&ccedil;oğunun da, kendi kaynaklarındaki nakilleri dikkate alarak bu hadisin m&uuml;tev&acirc;tir olduğunu itiraf ettiklerine daha &ouml;nce değinmiştik. Ancak şunu bilmek gerekir ki, hatta bu tev&acirc;t&uuml;r s&ouml;z konusu olmasaydı dahi, Ehlis&uuml;nnet&rsquo;in bu a&ccedil;ıdan Şia&rsquo;ya itiraz hakkı yoktur. Zira onlar, imameti us&ucirc;l-i dinden değil fur&ucirc;-i dinden saydıkları i&ccedil;in, hadisin senedinin sahih olmasını yeterli g&ouml;r&uuml;yorlar; dolayısıyla hadisin m&uuml;tev&acirc;tirliğini onlara ispat etme mecburiyetinde değiliz.</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	2- Gad&icirc;r Hadisi hakkına ortaya atılan ikinci eleştiri ve itiraz, K&acirc;dı Azudduddin&rsquo;in de yazdığı gibi şudur: Ved&acirc; Haccı sırasında Hz. Ali Mekke&rsquo;de değil, Yemen&rsquo;deydi. B&ouml;yle bir durumda, bu hadis onun hakkında nasıl doğru olabilir?<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	Cevap: Bu eleştiri de yine bizzat S&uuml;nn&icirc; &acirc;limlerinin bir&ccedil;oğu tarafından reddedilmiştir. &Ouml;rneğin Seyyid Şerif Curc&acirc;n&icirc;, &Icirc;c&icirc;&rsquo;nin el-Mev&acirc;kıf kitabını şerh ederken, onun yukarıdaki s&ouml;z&uuml;n&uuml; naklettikten sonra ş&ouml;yle diyor: &ldquo;Bu g&ouml;r&uuml;ş ve eleştiri reddedilmiştir. Zira, faraza Ali&rsquo;nin Gad&icirc;r-i Hum&rsquo;da bulunmaması, Gad&icirc;r Hadisi&rsquo;nin sıhhatini zedelemez. &Ccedil;&uuml;nk&uuml; ger&ccedil;i bu hadisin bazı nakillerinde Resullullah&rsquo;ın Hz. Ali&rsquo;yi yanına &ccedil;ağırdığı ve elini yukarıya kaldırdığı gibi c&uuml;mleler yer almaktadır, ancak bir&ccedil;ok nakilde de bu c&uuml;mleler yer almamaktadır.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	İbn-i Hacer ise bu eleştirinin cevabında ş&ouml;yle demektedir: &ldquo;Gad&icirc;r Hadisi&rsquo;ni sahih bilmeyenin veya Hz. Ali&rsquo;nin o sırada Yemen&rsquo;de olduğunu iddia ederek Gad&icirc;r Hadisi&rsquo;ni g&ouml;lgelemeye &ccedil;alışanın s&ouml;z&uuml;ne itibar edilmez. Zira Hz. Ali&rsquo;nin Yemen&rsquo;den d&ouml;nd&uuml;ğ&uuml; ve haccı Resulullah&rsquo;la birlikte yerine getirdiği sabittir.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	Ger&ccedil;i Hz. Ali&rsquo;nin Yemen&rsquo;den d&ouml;nd&uuml;ğ&uuml; ve Ved&acirc; Haccı&rsquo;nda Resulullah&rsquo;la birlikte hac yaptığı tarih&icirc; a&ccedil;ıdan kesindir, ancak yine de merak edenlerin merakını gidermek i&ccedil;in bu ger&ccedil;eği a&ccedil;ık bir şekilde ortaya koyan birka&ccedil; meşhur S&uuml;nn&icirc; kaynağın ismini vermek istiyoruz. Tarih-i Taber&icirc;&rsquo;de (c.2, s.205), İbn-i Kes&icirc;r el-Bid&acirc;yet-u ve&rsquo;n-Nih&acirc;ye isimli kitabında (c.2, s.184, aynı cildin 132. sayfasında da Hz. Ali&rsquo;nin Yemen&rsquo;den d&ouml;n&uuml;ş&uuml;n&uuml; &ccedil;eşitli kaynaklara dayanarak vermiştir), İbn-i Es&icirc;r el-K&acirc;mil kitabında (c.2, s.302).</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	3- Gad&icirc;r Hadisi hakkında S&uuml;nn&icirc; &acirc;limlerin ileri s&uuml;rd&uuml;kleri diğer bir eleştiri ve itiraz (belki de en &ouml;nemli ve yaygın olanı), hadiste bulunan &ldquo;mevl&acirc;&rdquo; kelimesiyle ilgilidir. L&uuml;gat kitaplarında bu kelime i&ccedil;in bir&ccedil;ok mana zikredilmiştir; &ldquo;evl&acirc;&rdquo;, &ldquo;yardımcı&rdquo;, &ldquo;amca oğlu&rdquo;, &ldquo;komşu&rdquo;, &ldquo;s&ouml;zleşen&rdquo;, &ldquo;k&ouml;le azat eden&rdquo; ve&hellip; Şia &acirc;limleri bir&ccedil;ok şahit ve karineye dayanarak (ki bunları ileride aktaracağız inşallah) bu kelimenin &ldquo;evl&acirc;&rdquo; ya da başka bir tabirle vel&acirc;yet sahibi, vel&icirc; ve y&ouml;netici anlamına geldiğini s&ouml;ylemektedir. Bazı S&uuml;nn&icirc; &acirc;limleri ise bunu &ldquo;dost&rdquo; veya &ldquo;yardımcı&rdquo; anlamına tutmuş, buna gerek&ccedil;e olarak da hadisin devamında ge&ccedil;en, <em>&ldquo;Allah&rsquo;ım, onu seveni sev ona d&uuml;şman olana d&uuml;şman ol; ona yardımcı olana yardımcı ol, onu yalnız bırakanı, yalnız bırak!&rdquo;</em> şeklindeki duayı g&ouml;stermişlerdir. Yine, &ldquo;Evl&acirc; manasına olamaz; zira Arap&ccedil;a&rsquo;da &lsquo;mef&rsquo;al&rsquo; vezni, &lsquo;ef&rsquo;al&rsquo; manasında kullanılmamıştır!&rdquo; demişlerdir.</p>\n\n<p>\n	B&uuml;y&uuml;k ihtimalle bu s&ouml;z&uuml; ilk olarak Fahrettin R&acirc;z&icirc; Nih&acirc;yet&rsquo;&uuml;l-Uk&ucirc;l kitabında ortaya atmış, daha sonra da başkaları ondan alıp nakletmişlerdir. &Ouml;rneğin K&acirc;dı Azududdin &Icirc;c&icirc;, el-Mev&acirc;kıf kitabında ş&ouml;yle diyor: &ldquo;Gad&icirc;r Hadisi&rsquo;ndeki &lsquo;mevl&acirc;&rsquo; kelimesinden maksat yardımcıdır; zira ondan sonra gelen &lsquo;Allahumme v&acirc;li men v&acirc;l&acirc;hu&rsquo; duasında bu manada kullanılmıştır. &lsquo;Mevl&acirc;&rsquo; kelimesinden &lsquo;evl&acirc;&rsquo; manasının kastedilmiş olması doğru değildir; &ccedil;&uuml;nk&uuml; &lsquo;mef&rsquo;al&rsquo; vezni, &lsquo;ef&rsquo;al&rsquo; manasında kullanılmamıştır.&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	İbn-i Hacer ise ş&ouml;yle diyor: &ldquo;Biz, &lsquo;mevl&acirc;&rsquo; kelimesinin, Şia&rsquo;nın kastettiği manada olduğunu kabul etmiyoruz. Zira hadisteki &lsquo;mevl&acirc;&rsquo; kelimesinin manası yardımcıdır. Evet bu kelime bir&ccedil;ok manada kullanılmıştır; &lsquo;k&ouml;le &acirc;z&acirc;d eden&rsquo;, &lsquo;azat olmuş k&ouml;le&rsquo;, &lsquo;işlerde tasarruf hakkına sahip olan&rsquo;, &lsquo;yardımcı&rsquo;, &lsquo;sevilen&rsquo; ve&hellip; Eğer hadiste &lsquo;mevl&acirc;&rsquo;yı &lsquo;sevilen&rsquo; anlamında kullanırsak, bu mana hem bize g&ouml;re doğrudur, hem de Şia&rsquo;ya g&ouml;re; zira Hz. Ali hem bizim sevdiğimiz bir kimsedir, hem de onların. Ama &lsquo;mevl&acirc;&rsquo; kelimesinin &lsquo;im&acirc;m&rsquo; anlamında kullanıldığı, ne şeriat a&ccedil;ısından g&ouml;r&uuml;lm&uuml;şt&uuml;r, ne de l&uuml;gat; şeriatta kullanılmadığı a&ccedil;ıktır ve delile gerek yoktur, l&uuml;gatte ise l&uuml;gat &acirc;limlerinden hi&ccedil;birisi &lsquo;mef&rsquo;al&rsquo; vezninin &lsquo;ef&rsquo;al&rsquo; manasında kullanıldığını s&ouml;ylememiştir.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	Diğer S&uuml;nn&icirc; &acirc;limlerinin &ccedil;oğu da benzer şeyleri tekrarlayıp durmuşlardır.</p>\n\n<p>\n	Cevap: Ger&ccedil;i l&uuml;gat kitaplarında 27&rsquo;ye yakın mana, i&ccedil;inde &ldquo;evl&acirc;&rdquo; kelimesi de olmak &uuml;zere &ldquo;mevl&acirc;&rdquo; i&ccedil;in nakledilmiştir; ancak bunların i&ccedil;erisinde asıl olan &ldquo;evl&acirc;&rdquo; manasıdır. Merhum All&acirc;me Emin&icirc;, el-Gad&icirc;r kitabında bu 27 mananın hepsini zikrettikten sonra, onların her birisinde bir t&uuml;rl&uuml; evleviyet (&ouml;ncelik) y&ouml;n&uuml;n&uuml;n olduğunu ve bu y&uuml;zden &ldquo;mevl&acirc;&rdquo; kelimesinin onlarda kullanıldığını ispatlamaya &ccedil;alışmıştır. Her hal&uuml;k&acirc;rda b&ouml;yle olsun veya olmasın, &ldquo;mevl&acirc;&rdquo; kelimesinin &ldquo;evl&acirc;&rdquo; manasına kullanıldığı, İbn-i Hacer ve &Icirc;c&icirc; gibilerin iddiasının aksine, kesindir. Onların kullanılmadığı iddiasının asılsızlığı o kadar a&ccedil;ık ve yersizdir ki, &ldquo;&Ccedil;eleb&icirc;&rdquo; el-Mev&acirc;kıf kitabına yazdığı haşiyesinde, &Icirc;c&icirc;&rsquo;nin yukarıda naklettiğimiz s&ouml;z&uuml;n&uuml;n altına ş&ouml;yle dipnot d&uuml;şm&uuml;şt&uuml;r:</p>\n\n<p>\n	&ldquo;&Icirc;c&icirc;&rsquo;nin bu iddiası reddedilmiştir; zira &lsquo;mevl&acirc;&rsquo; kelimesinin &lsquo;m&uuml;tevell&icirc;&rsquo;, &lsquo;emir sahibi&rsquo;, &lsquo;tasarrufta evl&acirc; olan (tasarruf etme &ouml;nceliğine sahip olan)&rsquo; manalarında kullanıldığı Arap l&uuml;gatinde yaygındır. Eb&ucirc; Ubeyde demiştir ki: &lsquo;Kur&rsquo;&acirc;n-ı Kerim&rsquo;de, &lsquo;Bug&uuml;n artık ne sizden, ne de ink&acirc;r edenlerden fidye kabul edilir; varacağınız yer ateştir. O (ateş) sizin mevl&acirc;nızdır.&rsquo; (Had&icirc;d, 15) ayetinde ge&ccedil;en &lsquo;mevl&acirc;nızdır&rsquo; kelimesi, &lsquo;size evl&acirc;dır&rsquo; demektir.&rsquo; Resulullah&rsquo;tan nakledilen <em>&lsquo;Hangi kadın ki mevl&acirc;&rsquo;sının izni olmadan nikahlanırsa, nikahı batıldır.&rsquo;</em> hadisinde ge&ccedil;en &lsquo;mevl&acirc;&rsquo; da, &lsquo;kadına evl&acirc; olan ve onun adına tasarruf ve yetki sahibi olan&rsquo; anlamındadır.&rdquo;</p>\n\n<p>\n	&ldquo;Şunu da belirtmemiz gerekir ki, mevl&acirc; kelimesinin evl&acirc; anlamında kullanılmasının manası şudur ki mevl&acirc;, sıfat manası i&ccedil;eren bir isimdir, kendisi sıfattır demek değildir. Dolayısıyla, &lsquo;Eğer mevl&acirc;, evl&acirc; anlamında ise, neden evl&acirc; kelimesi yerinde kullanılamıyor?&rsquo; itirazı da yersizdir.&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Evet Eb&ucirc; Ubeyde&rsquo;nin tespiti tamamen isabetlidir. Aksi taktirde ateşin diğer zikredilen anlamlarda &ldquo;mevl&acirc;&rdquo; olması nasıl d&uuml;ş&uuml;n&uuml;lebilir?!</p>\n\n<p>\n	All&acirc;me M&icirc;r H&acirc;mid H&uuml;seyin, dev eseri Abek&acirc;t&rsquo;&uuml;l-Env&acirc;r kitabının bir bu&ccedil;uk cildini, sadece bu konuya, yani mevl&acirc; kelimesinin evl&acirc; anlamında kullanıldığını itiraf eden l&uuml;gat&ccedil;i ve &acirc;limlerin g&ouml;r&uuml;şlerine ve onların g&uuml;venirliğini ortaya koyan belgelere ayırmıştır.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a> Merhum All&acirc;me Em&icirc;n&icirc; de Arap edebiyatının &ouml;nc&uuml;lerinden sayılan bir&ccedil;ok &acirc;limin bu ger&ccedil;eği itiraf ettiklerini isimleri ve eserleriyle birlikte vermektedir; Ferr&acirc;&rsquo;, Sicist&acirc;n&icirc;, Cevher&icirc;, Kurtub&icirc;, İbn-i Es&icirc;r ve &hellip;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	Eb&ucirc; Ubeyde&rsquo;nin s&ouml;zlerinde de ge&ccedil;tiği gibi hadislerde de mevl&acirc; kelimesi evl&acirc; anlamında kullanılmıştır; &ouml;rneğin şu hadisi bir&ccedil;ok l&uuml;gat &acirc;limi şahit olarak g&ouml;stermiştir: &ldquo;<em>Mevl&acirc;sının izni olmadan nik&acirc;hlanan kadının nik&acirc;hı batıldır.</em>&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a> G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu hadiste kadının mevl&acirc;sı, onun velisi ve onun adına tasarruf hakkına sahip olan anlamındadır.</p>\n\n<p>\n	İşte bu y&uuml;zden Sah&icirc;h-i M&uuml;slim&rsquo;de şu rivayet nakledilmiştir: &ldquo;<em>K&ouml;le kendi efendisine mevl&acirc; diye hitap etmesin; zira mevl&acirc; Allah&rsquo;tır.</em>&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a> Evet asıl mevl&acirc; (insanlar &uuml;zerinde s&ouml;z sahibi ve tasarruf hakkına sahip olan), Allah-u Teal&acirc;&rsquo;dır.</p>\n\n<p>\n	Zamanının el-Ezher şeyhi olan b&uuml;y&uuml;k &acirc;lim Merh&ucirc;m Selim Bişr&icirc; de, Merh&ucirc;m All&acirc;me Şerefuddin ile bu konuyu m&uuml;zakere ettikten sonra mektubunda aynen ş&ouml;yle yazıyor: &ldquo;Ben yakin ediyorum ki Gad&icirc;r Hadisi&rsquo;nde ge&ccedil;en mevl&acirc; kelimesi, sizin dediğiniz manada (evl&acirc;) kullanılmıştır.&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	Şunu da il&acirc;ve etmemiz gerekir ki, Merhum M&icirc;r H&acirc;mid H&uuml;seyn&rsquo;in de dediği gibi İbn-i Hacer ve diğer bazılarının iddiasının aksine &ldquo;mevl&acirc;&rdquo; kelimesi &ldquo;mahb&ucirc;b&rdquo; (sevilen) anlamında meşhur ve muteber l&uuml;gat kitaplarının hi&ccedil;birisinde nakledilmemiştir. &Ouml;rneğin şu kaynaklara bakılabilir:</p>\n\n<p>\n	&ldquo;Sih&acirc;h&rsquo;&uuml;l-L&uuml;ga, Kam&ucirc;s&rsquo;ul-L&uuml;ga, F&acirc;ik en-Nih&acirc;ye, Mecma&rsquo;ul-Bih&acirc;r, T&acirc;c&rsquo;&uuml;l-Mes&acirc;dir, M&uuml;fred&acirc;t&rsquo;&uuml;l-Kur&rsquo;&acirc;n, Es&acirc;s&rsquo;&uuml;l-Bel&acirc;ğa, el-Mağrib, Misb&acirc;h&rsquo;&uuml;l-M&uuml;n&icirc;r.&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	Bizce bunların hepsinden daha &ouml;nemli olan şey, Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) bu s&ouml;z&uuml; dile getirdiğinde hangi manayı kastetmesi ve bunu duyan muhatapların o ortam ve şartlarda bu kelimeden ne anladıklarıdır. Bunu delil ve karineleriyle tespit ettikten sonra, hatta l&uuml;gat ehli daha sonra mevl&acirc; i&ccedil;in bu manayı zikretmeselerdi dahi, bizim amacımıza bir halel getirmezdi. &Ouml;nemli olan s&ouml;z&uuml; s&ouml;yleyen ve bunu duyanların ondan neyi kastettikleri ve neyi anladıklarıdır.</p>\n\n<p>\n	Şimdi Allah&rsquo;ın l&uuml;tfuyla Resulullah&rsquo;ın ve muhataplarının bu kelimeden evl&acirc; anlamını anladıklarını g&ouml;steren &ouml;nemli karineleri a&ccedil;ıklamaya &ccedil;alışacağız.</p>\n\n<p>\n	a) Resulullah (s.a.a)&rsquo;in ashabından olan ve Gad&icirc;r-i Hum&rsquo;da hazır bulunan ş&acirc;ir ve edip sah&acirc;b&icirc; Hass&acirc;n b. S&acirc;bit<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a>, Allah Resul&uuml;&rsquo;n&uuml;n okuduğu Gad&icirc;r hutbesinden sonra izin alıp bu olayı şiirleştirdi ve mealen şu manalara şiirinde yer verdi:</p>\n\n<p>\n	Gad&icirc;r-i Hum g&uuml;n&uuml;nde seslendi nebileri / Kulak verip dinledi c&uuml;mlesi o serveri.</p>\n\n<p>\n	&ldquo;Mevl&acirc;nız kimdir?&rdquo; dedi, &ldquo;Ve de size peygamber?&rdquo; / Sessiz kalan olmadı, haykırdılar beraber:</p>\n\n<p>\n	&ldquo;İl&acirc;h&rsquo;ın Mevl&acirc;&rsquo;mızdır, sen de bizim nebimiz / Vel&acirc;yet karşıtına rastlamazsın ş&uuml;phesiz.&rdquo;</p>\n\n<p>\n	İşte o an seslendi: &ldquo;Kalk ayağa ya Ali! / Benden sonra imamsın, sensin hid&acirc;yet yolu.&rdquo;</p>\n\n<p>\n	&ldquo;Ben kime Mevl&acirc; isem, velisi Ali onun / Onu g&ouml;n&uuml;lden sevin, ona sıdk ile uyun.&rdquo;</p>\n\n<p>\n	Sonra &ldquo;Allah&rsquo;ım!&rdquo; dedi, &ldquo;Sev Ali&rsquo;yi seveni / Ona d&uuml;şman olanın d&uuml;şmanı ol İl&acirc;h&icirc;!&rdquo; &nbsp;</p>\n\n<p>\n	Merh&ucirc;m All&acirc;me Em&icirc;n&icirc;, Hass&acirc;n b. S&acirc;bit&rsquo;in bu şiirini Ehlis&uuml;nnet&rsquo;in 12 ve Ehlibeyt mektebinin 26 kaynağından nakletmiştir ki, arzu edenler dipnotta verdiğimiz adrese m&uuml;racaat ederek bu kaynakları g&ouml;rebilirler.<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	b) Kays b. Sa&rsquo;d b. Ub&acirc;de de bu konuyu şiirleştirmiştir ki şiirinin iki beyti ş&ouml;yledir:</p>\n\n<p>\n	Ve Ali bizim imamımızdır, başkasının da / İmamıdır, buna vahiy inmiştir</p>\n\n<p>\n	O g&uuml;n ki Neb&icirc; dedi: &ldquo;Ben kime mevl&acirc; isem / Bu Ali&rsquo;dir onun mevl&acirc;sı.&rdquo; Ne g&uuml;zel hutbeydi o!</p>\n\n<p>\n	All&acirc;me Emin&icirc; bu şiiri de on iki kaynaktan nakletmiştir.<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	c) Amr b. &Acirc;s da Hz. Ali&rsquo;ye karşı beslediği onca kin, haset ve d&uuml;şmanlığa rağmen, Mu&acirc;viye ile arasında ge&ccedil;en bir zıtlaşma ve inatlaşma sırasında, Mu&acirc;viye&rsquo;yi kızdırmak i&ccedil;in Hz. Ali&rsquo;nin methinde uzunca bir kaside s&ouml;ylemiştir ki, biz konumuzla ilgili birka&ccedil; beytini vermekle yetiniyoruz:</p>\n\n<p>\n	Gad&icirc;r-i Hum g&uuml;n&uuml; minbere &ccedil;ıktı / Kafile dağılmadan, emri tebliğ eyledi.</p>\n\n<p>\n	&ldquo;Ben size nefislerinizden daha evl&acirc; değil miyim?&rdquo; / &ldquo;Evet&rdquo; dediler, &ldquo;Ne istersen onu yap.&rdquo;</p>\n\n<p>\n	İşte o zaman m&uuml;minlerin emirliğini Allah&rsquo;tan taraf / Verdi Ali&rsquo;ye; verdi ona halifeliği il&acirc;h&icirc; bir at&acirc; olarak</p>\n\n<p>\n	Ve dedi ki: &ldquo;Ben kime mevl&acirc; idiysem, bug&uuml;n / İşte bu Ali de onun velisidir; ne g&uuml;zel veli!...&rdquo;</p>\n\n<p>\n	Amr b. &Acirc;s&rsquo;ın bu şiirini de All&acirc;me Em&icirc;n&icirc; sekiz S&uuml;nn&icirc; ve Şi&icirc; kaynaktan nakletmektedir.<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	All&acirc;me Em&icirc;n&icirc; daha bir&ccedil;ok Arap şair ve edebiyat&ccedil;ının ismini veriyor ki, hepsi Gad&icirc;r Hadisi&rsquo;ndeki &ldquo;mevl&acirc;&rdquo; kelimesinden &ldquo;evl&acirc;&rdquo; manasını anlamışlardır.<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	d) Hepsinden &ouml;nemlisi, Hz. Ali&rsquo;nin (a.s) kendisi Mu&acirc;viye&rsquo;ye yazdığı bir şiirinde aynı manayı dile getirmiştir ki, bir beyti ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Benim i&ccedil;in kendi vel&acirc;yetini size farz kıldı / Allah&rsquo;ın Resul&uuml;, Gad&icirc;r-i Hum G&uuml;n&uuml;&hellip;&rdquo;</p>\n\n<p>\n	Bu şiiri de yine Merh&ucirc;m All&acirc;me Em&icirc;n&icirc;, on bir S&uuml;nn&icirc; ve yirmi altı Şi&icirc; kaynaktan nakletmektedir.<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu olayı bizzat yaşayan ve Arap edebiyatında zamanlarının &ouml;nde gelen isimlerinden olan sah&acirc;b&icirc;ler, &ldquo;mevl&acirc;&rdquo; kelimesinden, evl&acirc;lık, vel&acirc;yet ve tasarruf hakkı, imamet ve halifelik gibi manaları anladıklarını şiirlerinde a&ccedil;ık bir şekilde ortaya koymuşlardır.</p>\n\n<p>\n	e) Yine bu iddiamızı teyit eden &ouml;nemli karinelerden birisi de ash&acirc;bın, ezc&uuml;mle Ebubekir ve &Ouml;mer&rsquo;in aynı manayı anladıklarını tebriklerinde ortaya koymalarıdır ki, bir&ccedil;ok kaynakta takriben şu manayı ifade eden c&uuml;mlelerle Hz. Ali&rsquo;yi tebrik etmişlerdir: &ldquo;Ne mutlu sana, ne mutlu sana, ey Eb&ucirc;talib&rsquo;in oğlu, benim ve her m&uuml;min ve m&uuml;minenin mevl&acirc;sı oldun!&rdquo;</p>\n\n<p>\n	Merhum All&acirc;me Em&icirc;n&icirc;, bu tebrik olayını da altmış S&uuml;nn&icirc; kaynaktan nakletmiştir ki M&uuml;sned-i Ahmed, Tarih-i Taber&icirc; ve M&uuml;sennef-u Eb&icirc; Şeybe bunlardan birka&ccedil;ıdır.<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	Ger&ccedil;ekten eğer <em>&ldquo;Ali de onun mevl&acirc;sıdır.&rdquo;</em> c&uuml;mlesinden, dost veya yardımcı kastedilmiş olsaydı, bunun tebrik edilmesi son derece abes ka&ccedil;maz mıydı?!</p>\n\n<p>\n	f) Mevl&acirc; kelimesinden vel&acirc;yet ve evl&acirc;lık anlamının kastedilmiş olmasını teyit ve tasdik eden bir diğer karine, olaya şahit olan bazı m&uuml;nafıkların buna şiddetli bir şekilde karşı &ccedil;ıkmasıydı ki, H&acirc;ris b. Nu&rsquo;m&acirc;n el-Fihr&icirc; olayı meşhurdur. &Ouml;yle ki adam Resulullah&rsquo;a gelerek, &ldquo;Eğer bu olay Allah tarafından ger&ccedil;ekleşmiş ise, Allah&rsquo;tan isteyin bana azap nazil eylesin!&rdquo; demiş ve bunun &uuml;zerine başına taş d&uuml;ş&uuml;p hel&acirc;k olmuştur. Bu olay bir&ccedil;ok S&uuml;nn&icirc; ve Şi&icirc; kaynakta zikredilmiştir ki, All&acirc;me Em&icirc;n&icirc; bunu otuz S&uuml;nn&icirc; kaynaktan nakletmektedir.<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	Şimdi insaflı bir şekilde bu olay &uuml;zerinde d&uuml;ş&uuml;nelim. Acaba ger&ccedil;ekten H&acirc;ris gibilerini gazap ve galeyana getiren Hz. Ali&rsquo;nin dostluğunun veya yardımcılığının il&acirc;n edilmesi miydi? Eğer bu ise, bundan &ouml;nce Allah Resul&uuml; defalarca Hz. Ali&rsquo;nin muhabbeti ve sevilmesi gerektiği hakkında a&ccedil;ıklamalarda bulunmuştu. Daha da ilerisi bizzat Kur&rsquo;&acirc;n, Meveddet Ayeti&rsquo;nde (Ş&ucirc;r&acirc;, 23) Hz. Ali de dahil b&uuml;t&uuml;n Ehlibeyt&rsquo;in muhabbetini &uuml;mmete farz kılmıştı. Neden o zaman H&acirc;ris ve yandaşları bu kadar &ouml;fkelenmemişlerdi?! Demek ki onlar bu kelimeden daha &ouml;nemli ve hayat&icirc; bir sonu&ccedil; &ccedil;ıkarmışlardı ki bunu hazmedemiyorlardı!</p>\n\n<p>\n	g) Bu konudaki bir diğer şahidimiz şudur ki, ayet-i kerimeden de (M&acirc;ide, 67) anlaşıldığı &uuml;zere Allah Resul&uuml;&rsquo;n&uuml;n bazı kaygı ve korkuları vardı. Bu korku ve kaygıların şahs&icirc; ve nefs&icirc; korkular olmadığı a&ccedil;ıktır. Zira Kur&rsquo;&acirc;n&rsquo;ın a&ccedil;ık ifadesiyle peygamberler, il&acirc;h&icirc; ris&acirc;letleri tebliğ hususunda Allah&rsquo;tan gayrı kimseden korkmazlar: &ldquo;Onlar (Peygamberler), Allah&rsquo;ın g&ouml;nderdiklerini tebliğ ederler ve O&rsquo;ndan korkarlar ve Allah&rsquo;tan başka kimseden korkmazlar&hellip;&rdquo; (Ahz&acirc;b, 38-39)</p>\n\n<p>\n	Evet hadislerin de beyan ettiği gibi Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) kaygı ve korkusu, bir&ccedil;ok insanın haset, taassup vb. sebeplerden dolayı Hz. Ali&rsquo;nin hil&acirc;fetini kabul etmede zorlanacağı, hatta dinden &ccedil;ıkabileceğinden ve &ccedil;ıkacak ihtil&acirc;f ve fitnelerden dolayıydı. Ama bil&acirc;hare Allah-u Teal&acirc; ayeti indirerek Resulullah&rsquo;ı rahatlattı ve onu ve misyonunu koruyacağına dair garanti verdi.</p>\n\n<p>\n	Şimdi eğer ger&ccedil;ekten mevl&acirc; kelimesiyle Allah Resul&uuml; Hz. Ali&rsquo;nin dostluk ve yardımcılığını il&acirc;n etmeyi ama&ccedil;lamış olsaydı, bunun korkulacak ve kaygılanacak bir tarafı olabilir miydi?!</p>\n\n<p>\n	Yine hemen hatırlatalım ki Merh&ucirc;m All&acirc;me Em&icirc;n&icirc;, Maide 67. &acirc;yetin Gad&icirc;r-i Hum olayıyla ilgili nazil olduğunu ve Allah Resul&uuml;&rsquo;n&uuml;n kaygısının bunu il&acirc;n etmekten dolayı olduğunu, Ehlis&uuml;nnet&rsquo;in otuz kaynağından nakletmektedir.<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	h) &Ouml;te yandan Merh&ucirc;m All&acirc;me M&icirc;r H&acirc;mid H&uuml;seyin, b&uuml;y&uuml;k eseri Abek&acirc;t&rsquo;&uuml;l-Env&acirc;r kitabında, diğer bir&ccedil;ok tarikten Gad&icirc;r Hadisi&rsquo;ni nakletmiştir ki o nakillerde, <em>&ldquo;Ben kimin mevl&acirc;sı isem&hellip;&rdquo;</em> c&uuml;mlesi yerine ş&ouml;yle nakledilmiştir: <em>&ldquo;Ben kime onun nefsinden (&ouml;z&uuml;nden) daha evl&acirc; isem, Ali onun velisidir.&rdquo;</em><a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a> Hatta Hemv&icirc;n&icirc;&rsquo;nin Fer&acirc;id&rsquo;&uuml;s-Simtayn kitabındaki nakillerinin birisinde aynen ş&ouml;yle ge&ccedil;iyor: <em>&ldquo;Ben kimin &ouml;z&uuml;nden ona daha evl&acirc; isem, Ali de ona, onun &ouml;z&uuml;nden daha evl&acirc;dır!&rdquo;</em> Resulullah&rsquo;ın bu s&ouml;z&uuml;nden sonra şu ayeti Allah-u Teal&acirc; nazil etti: &ldquo;Bug&uuml;n sizin dininizi tekmil ettim&hellip;&rdquo; (M&acirc;ide, 3)<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	Hadis ilminde de a&ccedil;ıklandığı &uuml;zere, r&acirc;viler hadisin muhtevasını değiştirmedikleri m&uuml;ddet&ccedil;e, onu istedikleri kalıba d&ouml;kerek nakletmekte serbesttirler. Bir&ccedil;ok rivayetteki farklılıklar da bundan kaynaklanmaktadır. Evet Gad&icirc;r Hadisi&rsquo;ndeki bu nakiller, r&acirc;vilerin bu hadisten ne anladıklarını a&ccedil;ık bir şekilde ortaya koymakta ve basiret ve insaf sahibi olan bir kimseye &ldquo;mevl&acirc;&rdquo; kelimesinden &ldquo;evl&acirc;&rdquo; manası kastedildiğini ispatlamada hi&ccedil;bir bahane ve ka&ccedil;ış yolu bırakmamaktadır.</p>\n\n<p>\n	&nbsp;Bu b&ouml;l&uuml;m&uuml; İbn-i Hacer Heysem&icirc;&rsquo;nin s&ouml;z&uuml;yle noktalamak istiyoruz. O ger&ccedil;i &ouml;nce şiddetle &ldquo;mevl&acirc;&rdquo; kelimesinin &ldquo;evl&acirc;&rdquo; anlamında olduğuna karşı &ccedil;ıkıyor. Ama birka&ccedil; paragraf sonra &ouml;nce s&ouml;ylediğini unutmuş&ccedil;asına Ebubekir ve &Ouml;mer&rsquo;in de &ldquo;mevl&acirc;&rdquo;dan &ldquo;evl&acirc;&rdquo; anlamını anladıklarını s&ouml;yl&uuml;yor. Onun s&ouml;z&uuml;n&uuml;n metni ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Eğer Gad&icirc;r Hadisi&rsquo;nde ki &lsquo;mevl&acirc;&rsquo;nın, &lsquo;evl&acirc;&rsquo; manasında olduğunu kabul etsek dahi, &lsquo;evl&acirc;&rsquo;dan maksadın imamet değil, itaatte evl&acirc; olduğunu s&ouml;ylememiz gerekir. Doğrusu da budur; zira Ebubekir ve &Ouml;mer de bu manayı anlamış ve bundan dolayı da &lsquo;Ey Ebutalip oğlu, her m&uuml;min ve m&uuml;minenin mevl&acirc;&rsquo;sı oldun.!&rsquo; demişlerdir.&rdquo;</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	4- Ehlis&uuml;nnet &acirc;limlerinden bazılarının bu hadise y&ouml;nelik itirazları ise, Şia&rsquo;nın mevl&acirc; kelimesini yorumlamak i&ccedil;in bir karine ve şahit olarak dayandıkları birka&ccedil; c&uuml;mlenin ink&acirc;rı şeklinde tecelli etmiştir. Yani hadisin başlarında ge&ccedil;en <em>&ldquo;Ben size kendinizden daha evl&acirc; değimliyim?&rdquo;</em> veya <em>&ldquo;Ben her m&uuml;mine onların kendilerinden daha evl&acirc; değimliyim?&rdquo;</em> c&uuml;mlesi. &Ouml;rneğin K&acirc;dı Azududdin &Icirc;c&icirc; ş&ouml;yle yazıyor kitabında: &ldquo;Bu hadisin sıhhatini kabul etsek dahi, yine de hadisteki mevl&acirc; kelimesinin evl&acirc; anlamına geldiğini s&ouml;yleyemeyiz. Zira bu c&uuml;mleden &ouml;nceki &lsquo;Ben size kendinizden daha evl&acirc; değil miyim?&rsquo; c&uuml;mlesindeki &lsquo;evl&acirc;&rsquo;ya dayanarak bunu s&ouml;yl&uuml;yorlar. Oysa bu c&uuml;mleyi r&acirc;viler rivayet etmemişlerdir.&rdquo;<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	Cevap: Birincisi, farzen bu c&uuml;mle nakledilmeseydi dahi, yine de &ouml;nceden ortaya koyduğumuz delil ve karineler &ldquo;mevl&acirc;&rdquo;nın &ldquo;evl&acirc;&rdquo; anlamında olduğunu ispat etmeye yeterlidir.</p>\n\n<p>\n	İkincisi, &Icirc;c&icirc;&rsquo;nin iddiasının aksine &ouml;nceden de bazı &ouml;rneklerini verdiğimiz gibi bu c&uuml;mle bir&ccedil;ok muteber S&uuml;nn&icirc; kaynakta nakledilmiştir. Merhum All&acirc;me Emin&icirc; &Icirc;c&icirc; gibilerin ink&acirc;r ettiği c&uuml;mleleri 64 S&uuml;nn&icirc; &acirc;limden nakletmiştir. Ahmed b. Hambel, Taber&icirc;, Zeheb&icirc;, Beyh&acirc;k&icirc;, İbn-i M&acirc;ce, Tirmiz&icirc;, Taber&acirc;n&icirc;, Nes&acirc;&icirc;, H&acirc;kim Niş&acirc;bur&icirc;, D&acirc;rekutn&icirc; ve ...<a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<p>\n	All&acirc;me Mir Hamid H&uuml;seyin bu eleştiriyi Fahrettin R&acirc;z&icirc;&rsquo;nin Nih&acirc;yet&rsquo;&uuml;l-Uk&ucirc;l kitabından naklettikten sonra cevabında s&ouml;z konusu c&uuml;mleleri bir&ccedil;ok kaynaktan ve bir&ccedil;ok meşhur S&uuml;nn&icirc; &acirc;limden nakletmiştir. Ahmed b. Hanbel, İbn-i Kesir, Nes&acirc;i, Semh&ucirc;d&icirc;, Muttaki Hind&icirc;, Taberan&icirc;, Seman&icirc; ve diğer bir&ccedil;oğundan.<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a></p>\n\n<p>\n	İbn-i Hacer de hadise bir&ccedil;ok a&ccedil;ıdan itiraz etmesine rağmen bu itirazı yersiz g&ouml;rd&uuml;ğ&uuml; i&ccedil;in &uuml;zerinden ge&ccedil;miş ve bu c&uuml;mlelerin sahih rivayetlerde ge&ccedil;tiğini kabul etmiştir.<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	5- Bazı S&uuml;nn&icirc; &acirc;limlerince Gad&icirc;r Hadisi&rsquo;nin del&acirc;leti hakkında ileri s&uuml;r&uuml;len bir bahane de şudur ki: Biz Gad&icirc;r Hadisi&rsquo;ndeki &ldquo;mevl&acirc;&rdquo; kelimesinin &ldquo;evl&acirc;&rdquo; anlamında olduğunu kabul edebiliriz; ancak bu evl&acirc;lıktan maksat tasarrufta evl&acirc;lık ve vel&acirc;yet değildir ki bundan imamet ve hil&acirc;fet sonucu &ccedil;ıkarılsın. Maksat Ali&rsquo;ye itaatte ve ona yakınlık aramada evl&acirc;lıktır. Bu s&ouml;z&uuml;n asıl sahibi zahiren Kadı İci&rsquo;dir.<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a> İbn-i Hacer de bunu g&uuml;ndeme getirdikten sonra ş&ouml;yle demiştir: &ldquo;Maksadın evl&acirc;lık olduğu kesindir; ancak itaat ve yakınlıkta evleviyettir (başka şeyde değil). Ebubekir ve &Ouml;mer de bu hadisten aynı manayı anlamış ve bu y&uuml;zden &lsquo;Ey Ebutalip oğlu, benim ve her m&uuml;min ve m&uuml;minenin mevl&acirc;sı oldun!&rsquo; demişlerdir. Yine &Ouml;mer, Ali&rsquo;ye &lsquo;O benim mevl&acirc;mdır.&rsquo; dediğinde de aynı şeyi kastetmiştir.&rdquo;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	Cevap: Aslında Gad&icirc;r Hadisi&rsquo;nin tam metni (ki değişik senetlerle nakledilmiş ve biz yazımızın başında bunlardan birka&ccedil;ına değinmiştik) dikkate alındığında, bu itirazın cevabı kendiliğinden ortaya &ccedil;ıkmış olacaktır.</p>\n\n<p>\n	Evet Allah Resul&uuml; (s.a.a.) &ouml;nce topluluğa hitap ederek, <em>&ldquo;Ben size kendinizden daha evla değil miyim?&rdquo;</em> diye soruyor. İnsanlardan &ldquo;Tabi ki &ouml;yledir.&rdquo; cevabını aldıktan sonra ş&ouml;yle buyuruyor: <em>&ldquo;Ben kime kendisinden daha evl&acirc; isem, Ali de ona kendisinden daha evl&acirc;dır.&rdquo;</em> G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi ilk c&uuml;mleler daha sonra s&ouml;ylenen s&ouml;ze zemin hazırlama ve delil oluşturma &ouml;zelliğini taşımaktadır. Eğer hadisin baş tarafındaki &ldquo;evl&acirc;&rdquo; kelimesi bir mana taşır ve son tarafında yer alan &ldquo;mevl&acirc;&rdquo; başka bir mana taşırsa, bu bir t&uuml;rl&uuml; mugalata olur. &Ouml;rneğin Arap&ccedil;a&rsquo;da &ldquo;ayn&rdquo; kelimesinin &ccedil;eşitli manaları vardır; aslan, altın, g&ouml;z, pınar ve &hellip; Şimdi birisi bir guruba hitap ederek, &ldquo;Altın manasını taşıyan &lsquo;ayn&rsquo; bir metal değil midir?&rdquo; der ama olumlu cevap aldıktan sonra da d&ouml;n&uuml;p &ldquo;Ayn bir metaldir.&rdquo; diyerek buradaki &ldquo;ayn&rdquo;dan da g&ouml;z manası kastederse, bu ne kadar garip ise, Gad&icirc;r Hadisi&rsquo;nde de aynı k&ouml;kten olan ve birbirini tamamlayan &ldquo;evl&acirc;&rdquo; ve &ldquo;mevl&acirc;&rdquo; kelimelerinin farklı manalarda kullanılması da o kadar garip olur.</p>\n\n<p>\n	Meşhur &acirc;lim İbn-i Bitr&icirc;q&rsquo;in bu konuda g&uuml;zel bir s&ouml;z&uuml; var. Diyor ki: &ldquo;Birka&ccedil; evi olan birisi size, &lsquo;Benim filan yerdeki evimi tanıyor musun?&rsquo; derse, siz de &lsquo;Evet.&rsquo; derseniz, ardından &lsquo;Ben evimi vakfettim.&rsquo; derse, burada hi&ccedil; ş&uuml;phesiz herkes onun vakfettiği evin &ouml;nceden işaret ettiği ve adresini verdiği ve muhataplardan tanıdıklarına dair itiraf aldığı ev olduğunda teredd&uuml;t etmez. Yine eğer &lsquo;Benim filan k&ouml;lemi tanıyor musunuz ve benim k&ouml;lem olduğunu kabul ediyor musunuz?&rsquo; derse, siz de &lsquo;Evet.&rsquo; derseniz, bu sefer d&ouml;n&uuml;p hemen &lsquo;Ben k&ouml;lemi azat ettim.&rsquo; derse, her akıllı insan teredd&uuml;t etmeden onun azat ettiği k&ouml;leden maksadın az &ouml;nce bahsini ettiği ve tanıdıklarına dair muhataplardan itiraf aldığı kimse olduğunda teredd&uuml;t etmez ve kalkıp da onun hi&ccedil; bahsi ge&ccedil;meyen bir k&ouml;lesi olduğunu s&ouml;ylemez.&rdquo;<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	Bu y&uuml;zden hadisimizde de Allah Resul&uuml;&rsquo;n&uuml;n birinci c&uuml;mlesindeki evleviyetten maksat, aynen birinci c&uuml;mledeki (Allah ve Resul&uuml;&rsquo;ne ait) evleviyetten başka bir şey olamaz. Evet Allah Resul&uuml;, Allah (c.c) ve kendisi i&ccedil;in beyan ettiği ve insanlardan itiraf aldığı evleviyet ve &ouml;ncelik hakkını Hz. Ali i&ccedil;in de ge&ccedil;erli saymakta ve &uuml;mmete bunu beyan etmektedir ki maksat Allah&rsquo;ın, dinini kendisiyle tekmil ettiği ve nimetini tamamladığı vel&acirc;yet ve imamet makamıdır ki, Resulullah (s.a.a) bunu a&ccedil;ıkladıktan sonra ş&ouml;yle buyurdu: <em>&ldquo;Allah-u Teal&acirc;&rsquo;nın Ehlibeyt&rsquo;im i&ccedil;in l&uuml;tfettiği bu azamet ve y&uuml;celikten dolayı beni tebrik edin!&rdquo;</em> &Ouml;nceden değindiğimiz gibi Ebubekir ve &Ouml;mer, Hz. Ali&rsquo;yi de bundan dolayı tebrik etmişlerdi.<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	Hass&acirc;n b. S&acirc;bit de olayı şiirleştirmişti ve bazı m&uuml;nafıklar olayı hazmedemeyip kendilerine azap inmesini istemişlerdi. (Me&acirc;ric, 1)</p>\n\n<p>\n	Buna il&acirc;veten, farz edelim ki evleviyetten maksat itaat ve yakınlıkta evleviyet olmuş olsun, acaba bu, Resulullah&rsquo;tan sonra vuku bulan olaylarla &ouml;rt&uuml;ş&uuml;yor mu? Acaba hil&acirc;fet meselesi de dahil bir&ccedil;ok konuda Hz. Ali (a.s) itaat eden birisi konumuna mı koyuldu, yoksa itaat edilen mi? Halife se&ccedil;erken onunla istişare ettiler mi? Onun g&ouml;r&uuml;ş&uuml;ne g&ouml;re hareket ettiler mi? Yoksa muteber tarihlerin hemen hepsinin yazdığına g&ouml;re halife se&ccedil;iminde kesinlikle ona haber vermediler ve işi bitirdikten sonra evinin kapısına dayanıp biat istediler ve nice nahoş olayların meydana gelmesine vesile oldular. Hz. Ali ise onların bu se&ccedil;imine rıza g&ouml;stermeyip t&uuml;rl&uuml; yollarla itiraz ve muhalefetini bildirdi ve yine aynı kaynakların itirafına g&ouml;re altı ay biatten &ccedil;ekindi; ama h&uuml;cceti tamamlayıp ve takriben yalnız kaldığını g&ouml;r&uuml;nce, İsl&acirc;m&rsquo;ın maslahatı ve esasının korunması i&ccedil;in biat etti veya sustu (Ehlibeyt mektebine g&ouml;re).</p>\n\n<p>\n	Esasen bir kimsenin itaatte &ouml;ne ge&ccedil;irilmesi, topluma h&acirc;kim olmadan nasıl ger&ccedil;ekleşebilir? Toplumun y&ouml;netim mekanizması başkalarının elinde bulunduğu h&acirc;lde başka bir kimsenin mut&acirc; (itaat edilen) pozisyonunda olması m&uuml;mk&uuml;n olabilir mi?</p>\n\n<p>\n	Bu y&uuml;zden bu muhteremlerin bu g&ouml;r&uuml;ş&uuml;n&uuml; kabul etsek dahi, yine de itaatte evleviyetin en doğal ve mantıklı sonucu vel&acirc;yet ve hil&acirc;fettir, başka bir şey değil.</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	6- Bazıları da demişler ki: &ldquo;Gad&icirc;r Hadisi&rsquo;nin tasarrufta evleviyet (ki sonucu hil&acirc;fet ve imamettir) olduğunu kabul etsek dahi, bundan maksat bil&acirc;hare halife olacağıdır; &uuml;&ccedil; halifeden sonra, Resulullah&rsquo;ın hemen ardından değil. Başka bir tabirle, Hz. Ali ancak kendisiyle biat edildiği zaman halife olacaktır. Bu biat ise &uuml;&ccedil; halifeden sonra ger&ccedil;ekleştiği i&ccedil;in Gad&icirc;r Hadisi Hz. Ali&rsquo;nin &uuml;&ccedil; halifeden sonraki evleviyetine işaret etmektedir&hellip;&rdquo; Bu ş&uuml;phe ve itirazı da Fahrettin R&acirc;z&icirc; ortaya atmış ve ondan sonra gelenlerin bazıları da bunu tekrarlamışlardır. Kadı Azududdin &Icirc;c&icirc;, <a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a> &Ccedil;eleb&icirc;,<a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a> İbn-i Hacer,<a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a> Şeyh Selim Bişr&icirc; gibi..<a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[60]</a></p>\n\n<p>\n	Cevap: Şimdi ger&ccedil;ekten bu evleviyetten b&ouml;yle bir evleviyet kastedilmişse, bunun Hz. Ali i&ccedil;in ne gibi bir fazilet ve ayrıcalık yanı olabilir ki b&ouml;yle şaaşalı bir merasim d&uuml;zenlensin, galiz itiraflar alınsın, ardından biatler, tebrikler&hellip;</p>\n\n<p>\n	Allah aşkına bunlar abes ve manasız şeyler olmaz mıydı? Aslında b&ouml;yle bir durumda bu merasimin &ouml;nceki halifeler, &ouml;zellikle birincisi i&ccedil;in d&uuml;zenlenmesi ve bu s&ouml;zlerin onun hakkında s&ouml;ylenmesi daha doğru ve mantıklı olmaz mıydı?</p>\n\n<p>\n	B&ouml;yle bir mana kastedilmiş olsaydı, aslında Ebubekir ve &Ouml;mer&rsquo;in Hz. Ali&rsquo;ye, &ldquo;Ne mutlu sana benim mevl&acirc;m oldun!&rdquo; demesi yerine, Hz. Ali&rsquo;nin onlara b&ouml;yle bir c&uuml;mleyi s&ouml;ylemesi gerekirdi. &Ccedil;&uuml;nk&uuml; Hz. Ali hil&acirc;fete ulaştığında onlar hayatta değillerdi ki vel&acirc;yeti onlar i&ccedil;in ge&ccedil;erli olmuş olsun; ama Hz. Ali onların hil&acirc;feti altında tam 25 yıl yaşadı. Demek ki bu mantığa g&ouml;re Hz. Ali onların değil, onlar Hz. Ali&rsquo;nin mevl&acirc;sı idiler!!!</p>\n\n<p>\n	Sonra eğer maksat 25 yıl sonra ve &uuml;&ccedil; ayrı halifenin hil&acirc;fetinin ardından &uuml;stleneceği hil&acirc;fet olsaydı, artık o kadar kaygı ve korkuya ne gerek vardı?</p>\n\n<p>\n	Ayrıca, eğer bu vel&acirc;yet &uuml;&ccedil; kişinin vel&acirc;yetinden sonra olacaktıysa, neden o &uuml;&ccedil; kişiye asla değinilmiyor, isimleri verilmiyor? Oysa bu olaylardan dolayı nice ihtil&acirc;fların yaşanacağını, kanların d&ouml;k&uuml;leceğini biliyordu!</p>\n\n<p>\n	Acaba b&ouml;yle bir vel&acirc;yetle mi din tekmil oldu ve nimet &uuml;mmete tamamlandı? Acaba b&ouml;yle bir evleviyetin tebliğ edilmemesi mi ris&acirc;letin top yek&ucirc;n tebliğ edilmemesine eşitti?!</p>\n\n<p>\n	Bunlar gibi daha nice sorular sorulabilir ki, basiret ve iz&rsquo;&acirc;n sahibine bu kadarı bile fazladır.</p>\n\n<p>\n	Aslında bu kadar bu c&uuml;mleleri tevil i&ccedil;in uğraşanlara, emin olun ki eğer mevl&acirc; kelimesinin yanına &ldquo;ba&rsquo;d&icirc;&rdquo; kelimesini de ekleyip &ldquo;Ben kimin mevl&acirc;sı isem, benden sonra bu Ali onun mevl&acirc;sıdır.&rdquo; deseydi dahi, &ldquo;benden sonra&rdquo;dan maksat &uuml;&ccedil; halife sonrası da olabilir. &Ccedil;&uuml;nk&uuml; o zaman da, Resulullah sonrası sayılır, derlerdi. Hatta eğer &ldquo;Fasılasız olarak benden sonra Ali halifedir.&rdquo; buyursaydı dahi rahatlıkla, mesel&acirc; Resulullah&rsquo;ın bu s&ouml;z&uuml; mutlaktır ve bu s&ouml;z &uuml;mmetin icmasıyla kayıtlandırılmıştır. Onun i&ccedil;in ş&ouml;yle mana etmeliyiz: &ldquo;Ali aralıksız halifedir, şu &uuml;&ccedil; kişi hari&ccedil;.&rdquo; diyebilirlerdi!!</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	7- Bazılarının ise Gad&icirc;r Hadisi hakkında ileri s&uuml;rd&uuml;kleri bir diğer itiraz ise şudur: Bu hadisin Hz. Ali&rsquo;nin hil&acirc;fet ve imametine del&acirc;let ettiğini s&ouml;ylersek, o zaman Hz. Ali&rsquo;nin daha Resulullah (s.a.a) hayatta olduğu zamandan beri imam olduğunu kabul etmemiz gerekir. Zira hadisin metninde &ldquo;Ali benden sonra imam ve halifedir&rdquo; diye bir kayıt ve a&ccedil;ıklama yoktur. Dolayısıyla bu hadisten &ouml;yle bir manayı &ccedil;ıkartmamız gerekir ki, Resulullah (s.a.a) hayatta olduğu zaman bile ge&ccedil;erli olmuş olsun; o da muhabbet, yardım vb. manalardır.</p>\n\n<p>\n	Cevap: Bu itirazın cevabı şudur ki, aslında Hz. Ali&rsquo;nin hil&acirc;feti Resulullah&rsquo;ın hayatından itibaren başlamıştır. Ancak bunun fiilen tahakkuk etmesi, Resulullah&rsquo;ın vefatı şartına bağlıydı. Bu konu aynı vasiyet meselesine benzemektedir. Fakihlerin de fıkıhta beyan ettikleri gibi, bir insan bir m&uuml;lk&uuml; birisi i&ccedil;in vasiyet ederse, vasiyet edilen kimsenin m&uuml;lkiyeti aslında vasiyet anından başlamış oluyor; ancak bunun amelen ve fiilen tahakkuk bulması ve vasiyet edilenin tasarruf imk&acirc;nı, vasiyet edenin &ouml;l&uuml;m&uuml;ne bağlıdır. Bu, aslında &ouml;rfen de insanlar tarafından bilinen ve makul karşılanan bir olaydır. Zira bir y&ouml;netici kendi yerine veliaht tayin ettiğinde, kimse veliahdın tayin ediliş anından itibaren y&ouml;netici olduğunu zannetmez; &ccedil;&uuml;nk&uuml; bunun tahakkuk şartının &ouml;nceki y&ouml;neticinin &ouml;l&uuml;m&uuml; olduğunu biliyor. Allah Resul&uuml; de bu olayın başında, yakında vefat edeceğini beyan etmekle, bu hil&acirc;fetin kendisinden sonra başlayacağını ve &uuml;mmetin geleceği i&ccedil;in yapılan il&acirc;h&icirc; bir tasarruf ve durum belirlemesi olduğunu ortaya koymuştur.</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	8- Yine bazıları ş&ouml;yle demiştir: Eğer Allah Resul&uuml; (s.a.a) Gad&icirc;r Hadisi ile Hz. Ali&rsquo;nin hil&acirc;fetini &uuml;mmetini a&ccedil;ıklamak istiyor olsaydı, neden &ldquo;mevl&acirc;&rdquo; kelimesi yerine a&ccedil;ık&ccedil;a &ldquo;halife&rdquo; kelimesi kullanmadı? Bu kelimelerin yerine &ldquo;mevl&acirc;&rdquo; kelimesini kullanması, bundan maksadın hil&acirc;fet olmadığını g&ouml;steriyor.<a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[61]</a></p>\n\n<p>\n	Cevap: &Ouml;nce şunu s&ouml;ylememiz gerekir ki, bir insan kafayı tevil etmeye takarsa, &acirc;lemde bir t&uuml;rl&uuml; tevil edilemeyecek kelime veya c&uuml;mle yoktur. Yani &ldquo;mevl&acirc;&rdquo; yerine &ldquo;halife&rdquo; kullanılsaydı da, &ouml;rneğin ş&ouml;yle tevil edilecekti: &ldquo;Evet, Hz. Ali Peygamber&rsquo;in halifesidir; ama bunun anlamı hemen değil, bil&acirc;hare halife oluşudur. Dolayısıyla ondan &ouml;nce başka birka&ccedil; kişinin halife oluşu, bununla bir tezat oluşturmaz.&rdquo; Nitekim &ouml;nceki b&ouml;l&uuml;mlerde &ldquo;mevl&acirc;&rdquo; kelimesini halife ve imam anlamına kabul eden bazılarının benzer bir tevilde bulunduklarını nakletmiştik! Veya diyebilirlerdi ki: &ldquo;Eevet Hz. Ali Resulullah&rsquo;ın halifesidir ama y&ouml;netimde ve siyasette değil, emanetlerini ve bor&ccedil;larını vb. eda etmekte halifesiydi.&rdquo; Nasıl ki bunun benzerini bir&ccedil;okları vasi kelimesini tevil ederken s&ouml;ylemişlerdir!</p>\n\n<p>\n	Kaldı ki Allah Resul&uuml; diğer bir&ccedil;ok hadisinde Hz. Ali&rsquo;yi &ldquo;halifem&rdquo; ve benzer tabirlerle tanıtmıştır. Acaba eleştiriyi getiren İbn-i Hacer ve benzerleri bunlara ne derler, insan onu merak ediyor cidden.</p>\n\n<p>\n	Aşağıda ismini vereceğimiz kaynaklarda Allah Resul&uuml; Hz. Ali hakkında <em>&ldquo;Benim halifem&rdquo;</em> tabirini kullanmıştır ki, biz s&ouml;z uzamasın diye onların metnini nakletmekten vazge&ccedil;iyoruz. İsteyenler s&ouml;z konusu kaynaklara m&uuml;racaat edebilirler:</p>\n\n<ol style=\"list-style-type:lower-alpha;\">\n	<li>\n		Tarih-i Taber&icirc;, c.1, s.541</li>\n	<li>\n		Tarih-i İbn-i Esir, c.2, s.62</li>\n	<li>\n		Kenz&rsquo;&uuml;l-Umm&acirc;l, c.13, s.114</li>\n	<li>\n		M&uuml;stedrek&rsquo;&uuml;s-Sahihayn (H&acirc;kim Niş&acirc;bur&icirc;), c.3, s.133</li>\n	<li>\n		et-Telhis (M&uuml;stedrek&rsquo;in Hamişinde), c.3, s.133</li>\n</ol>\n\n<p>\n	Merhum All&acirc;me Emin&icirc; de Allah Resul&uuml;&rsquo;n&uuml;n Hz. Ali i&ccedil;in <em>&ldquo;Benim halifemdir&rdquo;</em> dediği s&ouml;z&uuml;n&uuml; Ehlis&uuml;nnet&rsquo;in bir&ccedil;ok hadis, tefsir ve tarih kitaplarından nakletmektedir: Ahmed b. Hambel&rsquo;in M&uuml;sned&rsquo;i, Sa&rsquo;leb&icirc;&rsquo;nin Keşf&rsquo;&uuml;l-Bey&acirc;n tefsiri, Suyut&icirc;&rsquo;nin Cem&rsquo;&uuml;l-Cev&acirc;mi&rsquo; tefsiri, Nes&acirc;&icirc;&rsquo;nin el-Has&acirc;is&rsquo;i gibi&hellip;<a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[62]</a></p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	9- Bazıları tarafından ortaya atılan bir diğer itiraz ve eleştiri ise şudur ki, bu hadis Hz. Ali&rsquo;nin ilk halife olmasıyla ilgili ise, neden Hz. Ali veya taraftarları, muhaliflerine karşı bu hadisi delil olarak g&ouml;stermemişlerdir? &Ouml;rneğin İbn-i Hacer bu konuda ş&ouml;yle demiştir: &ldquo;Gad&icirc;r Hadisi Hz. Ali&rsquo;nin hil&acirc;fetine nasıl nass olabilir, oysa ne Hz. Ali&rsquo;nin kendisi, ne Abbas, ne de başka birisi bu hadise istidl&acirc;l etmemişlerdir?! O h&acirc;lde, Hz. Ali&rsquo;nin hil&acirc;feti zamanına kadar bu hadisi delil g&ouml;stermeyip susmasından, aklı olan herkes Hz. Ali&rsquo;nin bu hadisi bir nass olarak g&ouml;rmediğini anlar.&rdquo;<a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a></p>\n\n<p>\n	Cevap: Tarih ve hadis kaynaklarından bir nebze haberdar olan herkes bu t&uuml;r iddiaların batıl ve asılsız olduğunu anlar. Merh&ucirc;m All&acirc;me Emin&icirc; el-Gad&icirc;r kitabında Hz. Ali&rsquo;nin Gad&icirc;r Hadisi&rsquo;yle istidl&acirc;l edişinin belgelerini bir&ccedil;ok muteber S&uuml;nn&icirc; kaynaktan ve &acirc;limden nakletmektedir. &Ouml;rneğin Harezm&icirc;&rsquo;nin &ldquo;Men&acirc;kıb&rdquo;ından, Hemvin&icirc;&rsquo;nin &ldquo;Fer&acirc;id&rsquo;-&uuml;s Simtayn&rdquo;ından, Nes&acirc;&icirc;&rsquo;nin &ldquo;Has&acirc;is&rdquo;inden, Askal&acirc;n&icirc;&rsquo;nin &ldquo;el-İs&acirc;besi&rdquo;nden, H&acirc;fız Heysem&icirc;&rsquo;nin &ldquo;Mecma&rsquo;&uuml;z-Zev&acirc;id&rdquo;inden, İbn-i Meğ&acirc;zil&icirc;&rsquo;nin &ldquo;Men&acirc;kıb&rdquo;ından, Haleb&icirc;&rsquo;nin &ldquo;Siresi&rdquo;nden ve diğer bir&ccedil;ok kaynaktan&hellip;<a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[64]</a></p>\n\n<p>\n	Muhammed b. Muhammed el-Cezr&icirc; ed-Dimeşk&icirc; de Hz. F&acirc;tıma&rsquo;nın bu hadisle istidl&acirc;l edişini kitabında nakletmiştir.<a href=\"#_edn65\" name=\"_ednref65\" title=\"\">[65]</a></p>\n\n<p>\n	Yine Kund&ucirc;z&icirc; &ldquo;Yenabi&rsquo;&uuml;l-Mevedde&rdquo; kitabında Hz. Hasan&rsquo;ın Gad&icirc;r Hadisi&rsquo;yle istidl&acirc;l edişini nakletmiştir.<a href=\"#_edn66\" name=\"_ednref66\" title=\"\">[66]</a></p>\n\n<p>\n	Aynı şekilde b&uuml;y&uuml;k t&acirc;bi&icirc; S&uuml;leym b. Kays, Hz. İmam H&uuml;seyn&rsquo;in Min&acirc;&rsquo;da sahabe ve t&acirc;bi&icirc;lerden oluşan bir topluluğa okuduğu hutbede Gad&icirc;r Hadisi&rsquo;yle ihticac ve istidl&acirc;l ettiğini nakletmiştir.<a href=\"#_edn67\" name=\"_ednref67\" title=\"\">[67]</a></p>\n\n<p>\n	Daha bir&ccedil;oklarının da bu hadisle istidl&acirc;l ettikleri ve onu Hz. Ali&rsquo;nin hil&acirc;fet ve imametine delil olarak g&ouml;sterdiklerinin belgelerini el-Gad&icirc;r kitabında okuyabilirsiniz.<a href=\"#_edn68\" name=\"_ednref68\" title=\"\">[68]</a></p>\n\n<p>\n	Elbette daha sonra da Hz. Ali&rsquo;nin s&uuml;kutu hakkında yapacağımız a&ccedil;ıklamada izah edeceğimiz gibi, bu istidl&acirc;ller hakikati a&ccedil;ıklama ve h&uuml;cceti tamamlama maksadını taşımaktaydı. Bundan dolayı da ispat ve izahında fazla ısrarcı davranmıyorlardı.</p>\n\n<p>\n	Son olarak da Ehlibeyt mektebinin kaynaklarında Hz. Ali&rsquo;nin muhtelif yerlerde Gad&icirc;r Hadisi&rsquo;ne dayanarak yaptığı istidl&acirc;lleriyle ilgili nakilleri vermekten vazge&ccedil;tik.</p>\n\n<p align=\"center\">\n	*&nbsp;&nbsp;&nbsp;&nbsp; *&nbsp;&nbsp;&nbsp;&nbsp; *</p>\n\n<p>\n	10- Bir de ş&ouml;yle demişlerdir: &ldquo;Ger&ccedil;i Hz. Ali Haşimoğulları&rsquo;yla birlikte Ebubekir&rsquo;in hil&acirc;fetinin başında bir m&uuml;ddetliğine ona biat etmekten &ccedil;ekindi; ama bil&acirc;hare bir s&uuml;re sonra Ebubekir&rsquo;in hil&acirc;fetini kabul etti ve ondan sonra da kendi g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nceleriyle onlara yardımda bulundu. Eğer Gad&icirc;r Hadisi onun hil&acirc;feti hakkında bir nass niteliği taşıyorduysa, başkalarının hil&acirc;feti g&acirc;sıb&acirc;ne olmuş olur. B&ouml;yle olunca da Hz. Ali&rsquo;nin bu hil&acirc;fete boyun eğme yerine, ona karşı kıyam etmesi ve hakkını savunması gerekirdi. İbn-i Hacer Heysem&icirc;<a href=\"#_edn69\" name=\"_ednref69\" title=\"\">[69]</a> ve Şeyh Selim Bişr&icirc;<a href=\"#_edn70\" name=\"_ednref70\" title=\"\">[70]</a> gibi bir&ccedil;ok S&uuml;nn&icirc; &acirc;lim bu eleştiriyi ileri s&uuml;rm&uuml;şlerdir. Mesel&acirc; Şeyh Selim Bişr&icirc; ş&ouml;yle diyor: &ldquo;Biz Ebubekir i&ccedil;in alınan biatin, istişareye, tefekk&uuml;r ve araştırmaya dayalı bir biat olmadığını ve aceleye getirilmiş bir hareket olduğunu, Ensar ve reisleri olan Sa&rsquo;d b. Ubade, Haşimoğulları ve onların Ensar ve Muhacirler&rsquo;den oluşan taraftarlarının ilk başta biatten &ccedil;ekindiklerini kabul ediyoruz. Ama bil&acirc;hare hepsi Ebubekir&rsquo;in hil&acirc;fetine boğun eğip ona razı oldular ve b&ouml;ylece onun hil&acirc;fetinde icma hasıl oldu.&rdquo;<a href=\"#_edn71\" name=\"_ednref71\" title=\"\">[71]</a></p>\n\n<p>\n	Cevap: Biz bazı M&uuml;sl&uuml;manların Ebubekir&rsquo;in hil&acirc;fetini kabul edip ona biat ettiğini ink&acirc;r etmiyoruz. Ger&ccedil;i bazısı da (Sa&rsquo;d b. Ub&acirc;de gibi) &ouml;l&uuml;nceye kadar direnip biat etmediler; ancak bu, onların hepsinin halifenin hil&acirc;fetine razı oldukları ve onun hakkaniyetini kabul ettikleri demek değildir. Bunun başka sırrı ve sebepleri vardır. &Ouml;rneğin Hz. Ali&rsquo;nin ilk başlarda biat etmeyip doğru bildiklerini &ccedil;eşitli vesilelerle a&ccedil;ıklayıp h&uuml;cceti herkese tamamladıktan sonra susması, hatta daha sonra bir&ccedil;ok konuda ilm&icirc; olarak halifelere yardımcı olduğu doğrudur. Ancak bunun sebeplerini a&ccedil;ıklayacak en yetkili şahıs yine Hz. Ali&rsquo;nin kendisidir. Dolayısıyla biz Hz. Ali&rsquo;nin (a.s) konuyla ilgili irat ettiği kendi s&ouml;zlerinden yardım alarak bu hususa a&ccedil;ıklık kazandırmak istiyoruz:</p>\n\n<p>\n	Hz. Ali (a.s), Cemel Savaşı&rsquo;ndan &ouml;nce yaptığı bir konuşmada ş&ouml;yle buyuruyor:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;a yemin ederim ki, Allah-u Teal&acirc;, y&uuml;ce Peygamberi&rsquo;nin ruhunu aldığından bug&uuml;ne kadar, s&uuml;rekli ben hakkımdan uzaklaştırılmış bulunuyorum...&rdquo;</em><a href=\"#_edn72\" name=\"_ednref72\" title=\"\"><em><strong>[72]</strong></em></a></p>\n\n<p>\n	Yine kendi hil&acirc;feti d&ouml;neminde halifeler d&ouml;nemiyle ilgili bir konuşmasında halifelerin ona ait olan bir hakkı yağmaladıklarını dile getirerek, g&ouml;z&uuml;nde diken boğazında kemik kalmış biri gibi bu duruma tahamm&uuml;l ettiğini a&ccedil;ık&ccedil;a dile getirmiştir:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;a andolsun ki falan kimse (Ebu Kuhafe oğlu Ebubekir), hil&acirc;fete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği h&acirc;lde hil&acirc;feti bir g&ouml;mlek gibi &uuml;zerine giyindi. Oysa sel her zaman benden akar ve hi&ccedil;bir kuş benim y&uuml;kseldiğim y&uuml;ce zirvelere y&uuml;kselemez. Ben de hil&acirc;fetle kendi arama bir perde gerdim, ondan t&uuml;m&uuml;yle y&uuml;z &ccedil;evirdim. Başladım kendi kendime d&uuml;ş&uuml;nmeye; şu kesilmiş elimle hemen atağa mı ge&ccedil;eyim, yoksa şu kapkaranlık k&ouml;rl&uuml;ğe sabır mı edeyim? &Ouml;yle bir karanlık ve k&ouml;rl&uuml;k ki bu, b&uuml;y&uuml;ğ&uuml; tamamıyla yıpratır, k&uuml;&ccedil;&uuml;ğ&uuml; t&uuml;m&uuml;yle ihtiyarlatır, m&uuml;min kimse de Rabbine ulaşıncaya dek bu karanlık k&ouml;rl&uuml;kte s&uuml;rekli olarak zahmetten zahmete d&uuml;şer. G&ouml;rd&uuml;m ki sabretmek akla daha yatkındır, sabrettim. Ama g&ouml;z&uuml;mde diken vardı, boğazımda ise kemik. Mirasımın t&uuml;m&uuml;yle yağmalandığını g&ouml;r&uuml;yordum.&rdquo; </em></p>\n\n<p>\n	Hz. Ali&rsquo;nin Medine&rsquo;de kendi hil&acirc;feti d&ouml;neminde okuduğu bir hutbede neden hakkını almak i&ccedil;in kıyam etmediğini de ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	<em>&ldquo;Peygamber (s.a.a), bizim aramızdan gittiğinde biz onun v&acirc;risi, velileri ve &ouml;z soyundan olan yakınlarıyız; artık kimse hil&acirc;fet konusunda bizimle niza etmez ve g&ouml;z dikmez, dedik. Ama beklemediğimiz bir şekilde Kureyş&rsquo;ten bir grup bizim hakkımıza el uzatarak y&ouml;neticilik hakkını bizden aldı ve kendileri sahiplendiler. Allah&rsquo;a yemin ederim ki, eğer M&uuml;sl&uuml;manların arasında b&ouml;l&uuml;nme meydana gelmesi, k&uuml;fr&uuml;n tekrar geri d&ouml;nerek dinin tamamen yok olması korkusu olmasaydı, bug&uuml;n &uuml;zerinde olduğumuz şeyden farklı bir durumda olurduk.&rdquo;</em><a href=\"#_edn73\" name=\"_ednref73\" title=\"\"><em><strong>[73]</strong></em></a></p>\n\n<p>\n	Hz. Ali (a.s), ikinci halife tarafından kurulan ş&ucirc;rada kendisine hil&acirc;feti vermeleri karşısında, ortaya konulan Ebubekir ve &Ouml;mer&rsquo;in yolunu devam ettirmesi şartını a&ccedil;ık&ccedil;a reddetmiş ve yalnız Allah&rsquo;ın kitabı ve Peygamber&rsquo;in s&uuml;nnetine bağlı kalacağını a&ccedil;ıklamıştır. A&ccedil;ıktır ki, Hz. Ali (a.s) (bazılarının dediği gibi) onların Şeyh&rsquo;ul-İsl&acirc;mlığını yapmış olsaydı veya onların hil&acirc;fetteki y&ouml;ntemlerini meşru bilseydi, o zaman onların s&uuml;nnetini bir &ouml;l&ccedil;&uuml; olarak reddetmesinin bir anlamı kalmazdı. Yakub&icirc; nakletmiştir ki:</p>\n\n<p>\n	&Ouml;mer&rsquo;in kurduğu altı kişilik halife belirleme ş&ucirc;rasında olan Abdurrahman b. Avf, Hz. Ali&rsquo;yi bir kenara &ccedil;ekerek ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Allah bizimle senin aranda şahit olsun ki, kendi hil&acirc;fetin d&ouml;neminde Allah&rsquo;ın kitabına ve Peygamberi&rsquo;nin s&uuml;nnetine ve Ebubekir ve &Ouml;mer&rsquo;in s&uuml;nnetine uyasın.&rdquo;</p>\n\n<p>\n	Hz. Ali ş&ouml;yle karşılık verdi:</p>\n\n<p>\n	<em>&ldquo;Halife olursam g&uuml;c&uuml;m yettiğince sizlerin arasında Allah&rsquo;ın kitabı ve Peygamber&rsquo;in s&uuml;nnetine uygun olarak davranacağım.&rdquo; </em></p>\n\n<p>\n	Abdurrahman sonra Osman&rsquo;ı bir kenara &ccedil;ekerek aynı s&ouml;z&uuml; ona da dedi, Osman onun isteğini hemen kabul etti. Tekrar Hz. Ali&rsquo;ye aynı teklifi tekrarladı; ama Hz. Ali yine aynı cevabı vererek s&ouml;zlerine şunları ekledi: <em>&ldquo;Allah&rsquo;ın kitabının ve Peygamber&rsquo;in s&uuml;nnetinin yanı sıra artık başka bir kimsenin gelenek ve gidişatına uymaya bir ihtiya&ccedil; yoktur. Aslında sen bu hil&acirc;feti benden uzaklaştırmaya &ccedil;alışıyorsun!&rdquo;</em></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar g&ouml;steriyor ki Hz. Ali (a.s) &uuml;&ccedil; halife d&ouml;neminde hil&acirc;fet sisteminin meşruiyetini kabul etmemiş ve onları kendi hakkını gasp eden g&uuml;&ccedil;ler olarak g&ouml;rm&uuml;şt&uuml;r. Elbette Hz Ali&rsquo;nin (a.s) eşsiz ilm&icirc; makamı y&uuml;z&uuml;nden, halifeler kendi siyasetleriyle &ccedil;elişmediği ve bilgisizlik y&uuml;z&uuml;nden başka bir alternatifleri de olmadığı h&acirc;llerde İmam&rsquo;a başvurmuşlardır. İmam Ali de onların dinle ilgili sorularını halletmiş ve İsl&acirc;m&rsquo;ın h&uuml;km&uuml;n&uuml; beyan etmiştir.</p>\n\n<p>\n	Ama neden İmam&rsquo;a başvurduklarında onların ilm&icirc; ihtiya&ccedil;larını gidermiş ve onlara yol g&ouml;stermiştir acaba? Oysa isteseydi onların sorularına cevap vermeyi reddederdi. Bunun cevabı, aşağıdaki hususa dikkat edilirse a&ccedil;ıktır.</p>\n\n<p>\n	Masum İmam&rsquo;ın da peygamberler gibi iki &ouml;nemli il&acirc;h&icirc; vazifesi vardır: Birincisi hil&acirc;fet ve ikincisi şahadet (g&ouml;zetleyicilik). Yani Hz. Adem&rsquo;den (a.s) başlayarak her d&ouml;nemde bu iki il&acirc;h&icirc; g&ouml;revi &uuml;stlenmeleri i&ccedil;in, her zaman bulunan masum il&acirc;h&icirc; şahsiyetler (peygamberler veya peygamberlerin vasileri) var olmuşlardır. Hil&acirc;fet g&ouml;revi, insanların doğru şekilde y&ouml;netilmesini ve toplumda il&acirc;h&icirc; h&uuml;k&uuml;mlerin uygulanmasını sağlamak i&ccedil;indir. İkinci g&ouml;rev olan şahadet (g&ouml;zetleyicilik) g&ouml;revi ise, dine bağlı olan insanların haktan sapmalarını &ouml;nlemek ve s&uuml;rekli il&acirc;h&icirc; h&uuml;k&uuml;mlerin tahriften korunmasını sağlamak i&ccedil;indir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de bir&ccedil;ok ayet peygamberlerin bu iki il&acirc;h&icirc; g&ouml;reve sahip olduğunu a&ccedil;ıklamaktadır. Bu a&ccedil;ıklama ışığında şu noktaya dikkat etmek gerekir ki, bir peygamber veya imamda bu iki g&ouml;revden birinin sekteye uğraması yani bazı engeller y&uuml;z&uuml;nden y&uuml;r&uuml;rl&uuml;k kazanmaması, diğer vazifenin de tatil olmasını gerektirmez. Bir&ccedil;ok peygamber kendi d&ouml;nemlerinde hil&acirc;fet g&ouml;revini y&uuml;klenmemesine rağmen ikinci g&ouml;revlerini, yani şahadet (g&ouml;zetleyicilik) g&ouml;revini yerine getirmiştir. Peygamber veya masum imam bu iki g&ouml;revden hangisini ifa etmeye bir fırsat bulursa, onu yerine getirmelidir. &Ccedil;&uuml;nk&uuml; bu onun il&acirc;h&icirc; mesuliyetidir.</p>\n\n<p>\n	Hz. Ali (a.s) ilk &uuml;&ccedil; halife d&ouml;neminde hil&acirc;fet g&ouml;revini ifa etmekten mahrum bırakılmasına rağmen, şahadet g&ouml;revini kısmen ifa etmeye fırsat bulmuş ve bu vazifeyi yerine getirmiştir. Ancak bunun yanı sıra, s&uuml;rekli onların hil&acirc;fetlerinin meşru olmadığını da &ccedil;eşitli şekillerde imk&acirc;n dahilinde beyan etmiştir. İsl&acirc;m&rsquo;ın temeli tehlikeye d&uuml;şmesin diye de bir kıyama başvurmamıştır. Bizce, İsl&acirc;m tarihinde ger&ccedil;ek manada bir araştırması olan kimse,bunların hi&ccedil;bir gizli y&ouml;n&uuml; olmayan apa&ccedil;ık ger&ccedil;ekler olduğunu anlar. İsteyen kabul eder ve istemeyen emrivakii m&uuml;dafaa etmek i&ccedil;in onları g&ouml;rmezlikten gelir.&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Elbette Hz. Ali&rsquo;nin bu tutumunu g&ouml;ren dostları da İmam&rsquo;a uyarak aynı &ccedil;izgiyi takip ettiler.</p>\n\n<p>\n	Ayrıca Ehlibeyt kaynaklarında nakledilen bazı hadislerde Allah Resul&uuml; de kendisinden sonra meydana gelecek bazı olayları bildiği i&ccedil;in Hz. Ali&rsquo;ye sabretmesini ve kıyam etmemesini buyurmuştu. Ehlis&uuml;nnet kaynaklarında nakledilen bazı rivayetleri de aynı istikamette yorumlamak m&uuml;mk&uuml;nd&uuml;r. &Ouml;rneğin Sahih-i M&uuml;slim&rsquo;de Resulullah&rsquo;tan (s.a.a) ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	<em>&ldquo;Benden sonra bazı tekelcilikler ve sevmediğiniz olaylar olacaktır.&rdquo;</em> Dediler ki: &ldquo;Ya Resulallah, bizden birsi o zamanı idrak ederse ne yapmasını emredersiniz?&rdquo; Cevaplarında ş&ouml;yle buyurdu: <em>&ldquo;&Uuml;zerinizde olan hakları eda edin; ama kendi haklarınızı (almaya kalkışmayın,) onları Allah&rsquo;tan dileyin.&rdquo;</em><a href=\"#_edn74\" name=\"_ednref74\" title=\"\"><em><strong>[74]</strong></em></a></p>\n\n<p>\n	Bir diğer rivayette ş&ouml;yle buyurduğu nakledilmiştir: <em>&ldquo;Benden sonra bazı tekelcilik (ve haksızlıklar) meydana gelecektir. B&ouml;yle bir ortamda havuz başında bana kavuşuncaya kadar sabredin.&rdquo;</em><a href=\"#_edn75\" name=\"_ednref75\" title=\"\"><em><strong>[75]</strong></em></a></p>\n\n<p>\n	B&uuml;t&uuml;n bunların sırrı, yukarıda Hz. Ali&rsquo;den naklettiğimiz s&ouml;zlerde a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.</p>\n\n<p align=\"center\">\n	*&nbsp; &nbsp;&nbsp;&nbsp;* &nbsp;&nbsp;&nbsp;&nbsp;*</p>\n\n<p>\n	11- Gad&icirc;r Hadisi hakkında ileri s&uuml;r&uuml;len en son, belki de en &ouml;nemli itiraz, şimdi ele alacağımızdan ibarettir. Aslında diğer b&uuml;t&uuml;n eleştiri ve itirazlar da, ilm&icirc; olmaktan &ccedil;ok siyas&icirc; olan bu konuyu tevil edip altından kalkmak i&ccedil;in yapılmaktadır.</p>\n\n<p>\n	Evet diyorlar ki: &ldquo;Gad&icirc;r ve benzeri hadisleri Şia&rsquo;nın dediği şekilde anlamak, yani onları Hz. Ali&rsquo;nin imamet ve hil&acirc;fetine bir nass olarak kabul etmek, b&uuml;t&uuml;n sahabeyi zan altında bırakmak ve onları Allah ve Resul&uuml;&rsquo;ne muhalefetle su&ccedil;lamak demektir. Allah ve Resul&uuml; Hz. Ali&rsquo;yi halife olarak tayin ettiği h&acirc;lde o kadar sahab&icirc;nin Resulullah&rsquo;tan sonra bu emre muhalefeti nasıl d&uuml;ş&uuml;n&uuml;lebilir? Bu m&uuml;mk&uuml;n olmadığına g&ouml;re bize d&uuml;şen bu nasları (m&uuml;tev&acirc;tir bile olsa) ya bir t&uuml;rl&uuml; tevil etmek veya onlardan vazge&ccedil;mektir!!&rdquo;</p>\n\n<p>\n	&Ouml;rneğin İbn-i Hacer Heysem&icirc; es-Sav&acirc;ik kitabında takriben bu manayı ifade eden s&ouml;zler s&ouml;ylemiştir.<a href=\"#_edn76\" name=\"_ednref76\" title=\"\">[76]</a></p>\n\n<p>\n	Şeyh Selim Bişr&icirc; de All&acirc;me Şerefuddin&rsquo;in cevabında a&ccedil;ık bir şekilde yukarıda naklettiğimiz s&ouml;zlerin benzerini s&ouml;ylemiştir; o diyor ki: &ldquo;Basiret ehli olanlar ve sahih d&uuml;ş&uuml;nce sahipleri, sahabeyi Resulullah&rsquo;a muhalefetten m&uuml;nezzeh biliyorlar. Dolayısıyla Resulullah&rsquo;tan birisinin imametine dair bir nass duyup da buna muhalefet etmeleri ve başkalarını ona tercih etmeleri m&uuml;mk&uuml;n değildir.&rdquo;<a href=\"#_edn77\" name=\"_ednref77\" title=\"\">[77]</a></p>\n\n<p>\n	Bir başka yerde yine All&acirc;me Şerefuddin&rsquo;e hitaben ş&ouml;yle yazıyor: &ldquo;Ben bu hadislerin sizin s&ouml;ylediğiniz manaları ifade ettiğinde hi&ccedil;bir kuşkum yoktur ve eğer sahabenin sergilediği tutum ve davranışlar olmasaydı, ben kesinlikle sizin dediklerinize teslim olurdum. Ancak sahabenin yaptıklarına h&uuml;sn-i zan edip onları doğruya yorumlamamız gerekir. Bu y&uuml;zden selef-i s&acirc;lihe uyarak bu rivayetlerin zahirine g&ouml;z yummamız gerekir!!&rdquo;<a href=\"#_edn78\" name=\"_ednref78\" title=\"\">[78]</a></p>\n\n<p>\n	Bir başka yerde ise ş&ouml;yle diyor:&rdquo;Sahabenin amellerini iyiye yorma zorunluluğu olduğu i&ccedil;in, Gad&icirc;r Hadisi&rsquo;ni onların davranışlarıyla &ouml;rt&uuml;şecek şekilde tevil etmemiz gerekir; hatta m&uuml;tev&acirc;tir olsa bile &hellip;&rdquo;<a href=\"#_edn79\" name=\"_ednref79\" title=\"\">[79]</a></p>\n\n<p>\n	Cevap: Bu iddia ve itiraza vereceğimiz cevaba yardımcı olacağı i&ccedil;in, &ouml;nce İbn-i Ebi&rsquo;l-Hadid Mutezil&icirc; ile &uuml;stadı Ebu Cafer İsk&acirc;f&icirc; arasında ge&ccedil;en bir diyalogu aktarmak istiyoruz. İbn-i Ebi&rsquo;l-Hadid diyor ki:</p>\n\n<p>\n	&ldquo;Hz. Ali&rsquo;den nakledilen <em>&lsquo;&Ccedil;&uuml;nk&uuml; o hil&acirc;fet &ouml;yle bir makamdı ki, bir grup ona hırs g&ouml;stererek haksızlıkla onu tekelleri altına aldı. Ve başka bir grup da c&ouml;mert&ccedil;e ondan vazge&ccedil;ti. H&acirc;kim Allah&rsquo;tır; Kıyamette ona d&ouml;n&uuml;lecektir&hellip;&rsquo;</em><a href=\"#_edn80\" name=\"_ednref80\" title=\"\"><em><strong>[80]</strong></em></a> s&ouml;z&uuml;n&uuml; &uuml;stadım Nakib Ebu Cafer İsk&acirc;f&icirc;&rsquo;nin yanında okuduğumda, ona &lsquo;İmam, bu c&uuml;mlede hangi g&uuml;n&uuml; kastetmiştir; (Ebubekir&rsquo;in hil&acirc;fete se&ccedil;ildiği) Sakife g&uuml;n&uuml;n&uuml; m&uuml;, yoksa (Osman&rsquo;ın hil&acirc;fete se&ccedil;ildiği) ş&ucirc;ra g&uuml;n&uuml;n&uuml; m&uuml;?&rsquo; diye sordum. O da, &lsquo;Sakife g&uuml;n&uuml;n&uuml;&rsquo; diye cevap verdi. Ben, &lsquo;Peygamber&rsquo;in sahabesine, onun emerine muhalefet etme isnadında bulunmaya g&ouml;nl&uuml;m razı olmuyor!&rsquo; dediğimde, Ebu Cafer şu cevabı verdi bana: Benim de Peygamber&rsquo;e &lsquo;&Uuml;mmetin imamet ve rehberliği konusunda ihmalkarlık yaptı ve halkı şaşkın ve perişan vaziyette ve karmaşa ve fitne i&ccedil;inde bırakıp gitti&rsquo; isnadında bulunmaya g&ouml;nl&uuml;m razı olmuyor!! O hayatta olduğu h&acirc;lde ve sadece kısa bir m&uuml;ddetliğine de olsa Medine&rsquo;yi terk ettiğinde bile M&uuml;sl&uuml;manları başsız ve emirsiz bırakıp gitmiyordu. O h&acirc;lde &ccedil;ıkabilecek ve ısl&acirc;hı artık m&uuml;mk&uuml;n olmayacak fitneleri bildiği h&acirc;lde, ebed&icirc; olarak onların i&ccedil;inden ayrıldığında, nasıl onları sahipsiz ve &ouml;ndersiz bırakıp gidebilir? Bu makul m&uuml;?&rdquo;<a href=\"#_edn81\" name=\"_ednref81\" title=\"\">[81]</a></p>\n\n<p>\n	Merhum All&acirc;me Emin&icirc;&rsquo;nin el-Gad&icirc;r kitabındaki tabiri de olduk&ccedil;a manalıdır; diyor ki: &ldquo;Bazıları Selef&rsquo;in hil&acirc;fet konusundaki tavrına o kadar h&uuml;sn-i zanla yaklaşıyorlar ki, artık onların yaptıklarını iyi ve meşru g&ouml;sterebilmek i&ccedil;in, Resulullah&rsquo;ın en a&ccedil;ık hadislerini dahi değiştirme ve tevil etme yoluna gidebiliyorlar. Fakat tam tersi bir noktada bizim Resulullah&rsquo;a karşı taşıdığımız yakin&icirc; bir h&uuml;sn-i zan, bizi Resulullah&rsquo;ın asla ihmal ve m&uuml;samaha yapmadığını, hil&acirc;fet ve imamet başta olmak &uuml;zere &uuml;mmetin ihtiyacı ve zarureti olan her şeyi onlara a&ccedil;ıkladığını s&ouml;ylemeye zorluyor!&rdquo;<a href=\"#_edn82\" name=\"_ednref82\" title=\"\">[82]</a>&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	Evet bize g&ouml;re sahabenin bir kısmı, sadece Resulullah&rsquo;tan sonra değil, hatta bizzat Allah Resul&uuml;&rsquo;n&uuml;n zamanında bile bir&ccedil;ok konuda Resulullah&rsquo;ın a&ccedil;ık emrine rağmen ona itina etmeyip kendi bildiklerini yapmışlardır. Biz bunun bazı bariz &ouml;rneklerini vermeye &ccedil;alışacağız; ancak ondan &ouml;nce Merhum All&acirc;me Şerefuddin&rsquo;in, sahabenin imamet konusundaki nasları dikkate almadıklarıyla ilgili bir a&ccedil;ıklamasını dikkatinize sunmak istiyoruz. All&acirc;me Şerefuddin diyor ki:</p>\n\n<p>\n	&ldquo;M&uuml;sl&uuml;manlar ibad&icirc; konularda Resulullah&rsquo;a itaat etmelerine rağmen siyas&icirc; konularda bazen muhalefet ediyorlardı; siyas&icirc; konularda da ib&acirc;d&icirc; konular gibi itaat etme zorunlulukları olmadığını ve Resulullah&rsquo;ın g&ouml;r&uuml;şlerine karşı g&ouml;r&uuml;ş bildirme hakkına sahip olduklarını d&uuml;ş&uuml;n&uuml;yorlardı. Ezc&uuml;mle hil&acirc;fet konusunda da sahabeden bir kısmı Hz. Ali&rsquo;nin Resulullah tarafından hil&acirc;fete tayin edildiğini bildikleri h&acirc;lde, bunun maslahat olmadığını ve halkın Hz. Ali&rsquo;nin hil&acirc;fetine razı olmayacağını d&uuml;ş&uuml;nd&uuml;ler. Zira &ccedil;eşitli kabile fertlerinden bir&ccedil;ok kişi savaşlarda Hz. Ali tarafından &ouml;ld&uuml;r&uuml;lm&uuml;şt&uuml;. Yine Hz. Ali&rsquo;nin şiddetli adalet anlayışından korkuyor ve biliyorlardı ki o iş başına geldiğinde halis hak &ouml;l&ccedil;&uuml;lerine dayanarak icraat yapacaktır. &Ouml;te yandan bir&ccedil;oklarının ona karşı haset ettiklerini de biliyorlardı. B&uuml;t&uuml;n bunları dikkate alarak Hz. Ali&rsquo;nin hil&acirc;fetinin dikiş tutmayacağını zannediyorlardı! Dolayısıyla kendilerince &uuml;mmetin ihtil&acirc;f ve fitneye d&uuml;şmesini &ouml;nlemek i&ccedil;in, Hz. Ali&rsquo;nin Peygamber (s.a.a) tarafından hil&acirc;fete tayin edildiğini bildikleri h&acirc;lde, nasları g&ouml;z ardı edip başkalarına biat ettiler! Elbette bu, Resulullah&rsquo;ın a&ccedil;ık nassı karşısında yapılan bir i&ccedil;tihattı ve bu onların nass karşısında yaptıkları i&ccedil;tihadın ilki değildi ve buna benzer &nbsp;bir&ccedil;ok i&ccedil;tihatları vaki ve sabittir.&rdquo;<a href=\"#_edn83\" name=\"_ednref83\" title=\"\">[83]</a></p>\n\n<p>\n	Şimdi biz All&acirc;me Şerefuddin&rsquo;in bahsettiği sahabenin nassa karşı yaptıkları i&ccedil;tihatlarından ve Resulullah&rsquo;a muhalefetlerinden bazı bariz &ouml;rnekler vermeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu &ouml;rneklerden birisi, Allah Resul&uuml;&rsquo;n&uuml;n hayatının son demlerinde ger&ccedil;ekleşmiştir. Resulullah (s.a.a) &ouml;l&uuml;m d&ouml;şeğinde yatarken bir ara yanındakilere hitaben ş&ouml;yle buyurdu: <em>&ldquo;Bana bir k&acirc;ğıt-kalem getirin, size bir yazı yazayım ki benden sonra asla dal&acirc;lete d&uuml;şmeyesiniz.&rdquo; </em>Bir&ccedil;ok diğer sahab&icirc;yle birlikte orada bulunan &Ouml;mer b. Hattab, k&acirc;ğıt-kalem getirmek isteyenlere engel olarak ş&ouml;yle dedi: &ldquo;Hastalık ona (Peygamber&rsquo;e) galebe etmiştir.&rdquo;<a href=\"#_edn84\" name=\"_ednref84\" title=\"\">[84]</a> Bir diğer rivayette, &ldquo;Peygamber sayıklıyor, aramızda Kur&rsquo;&acirc;n var ve Kur&rsquo;&acirc;n bize yeterlidir!&rdquo;<a href=\"#_edn85\" name=\"_ednref85\" title=\"\">[85]</a> diyerek Resulullah&rsquo;ın istediği yazıyı yazmasına engel olmuştur. Bu olayın detaylarını ve bu tarih&icirc; olay hakkında bazı S&uuml;nn&icirc; &acirc;limlerin getirdikleri tevillere ve mazeretlere All&acirc;me Şerefuddin&rsquo;in verdiği harika cevapları el-M&uuml;r&acirc;ca&acirc;t kitabında okuyabilirsiniz.<a href=\"#_edn86\" name=\"_ednref86\" title=\"\">[86]</a></p>\n\n<p>\n	Bu muhalefetlerin bir diğer bariz &ouml;rneği &ldquo;Hudeybiye Antlaşması&rdquo;dır. Allah Resul&uuml; Mekke m&uuml;şrikleriyle anlaşmaya karar verince, &uuml;&ccedil; defa <em>&ldquo;Kalkın başlarınızı tıraş edip ihramdan &ccedil;ıkın.&rdquo;</em> buyurduğunda, her defasında Resulullah&rsquo;ın s&ouml;z&uuml;ne itina etmeyerek başlarını tıraş etmekten &ccedil;ekindiler!! Ardından Allah Resul&uuml; &ouml;fkelenerek Hz. &Uuml;mm-&uuml; Seleme&rsquo;nin &ccedil;adırına gitti. Bu olayda muhalefet edenlerin başında &Ouml;mer b. Hattap geliyordu. O, Resulullah&rsquo;ın b&uuml;t&uuml;n a&ccedil;ıklamalarına rağmen yapılan antlaşmaya itirazını Ebubekir ile konuşuncaya kadar s&uuml;rd&uuml;rd&uuml;&hellip; Hatta bazı nakillerde &ldquo;Ben o g&uuml;nk&uuml; kadar Resulullah&rsquo;ın peygamberliğinde ş&uuml;phe etmemiştim.&rdquo; dediği kaydedilmiştir. Bu olay geniş bir şekilde bir&ccedil;ok meşhur S&uuml;nn&icirc; kaynakta nakledilmiştir.&rdquo;<a href=\"#_edn87\" name=\"_ednref87\" title=\"\">[87]</a></p>\n\n<p>\n	Bu muhalefetlerin bir meşhur &ouml;rneği ise, &Uuml;s&acirc;me b. Zeyd&rsquo;in komutanlığına ve orduya katılma emrine yapılan itiraz ve muhalefettir. Allah Resul&uuml; (s.a.a) M&ucirc;te&rsquo;ye g&ouml;ndereceği ordunun komutanlığına on sekiz yaşındaki gen&ccedil; &Uuml;s&acirc;me&rsquo;yi se&ccedil;ip Hz. Ali&rsquo;nin dışında (&uuml;&ccedil; halife de dahil) b&uuml;t&uuml;n sahabeye bu orduya katılma ve Medine&rsquo;de kalmama emri vererek katılmayanları l&acirc;netlediği h&acirc;lde, bazıları emre muhalefet edip Resulullah vefat edinceye kadar Medine&rsquo;den ayrılmadılar. Zaten ilk başlarda da &Uuml;s&acirc;me&rsquo;nin k&uuml;&ccedil;&uuml;k yaşına itiraz etmişlerdi ki Allah Resul&uuml; de cevaplarında, <em>&ldquo;Siz onun babasının komutanlığına da itiraz etmiştiniz. Oysa hem o komutanlığa l&acirc;yıktı, hem de babası.&rdquo;</em> buyurmuştu.<a href=\"#_edn88\" name=\"_ednref88\" title=\"\">[88]</a></p>\n\n<p>\n	Verebileceğimiz bir diğer &ouml;rnek sahabeden bazısının Huneyn Savaşı&rsquo;nda Resulullah (s.a.a) tarafından ganimetlerin paylaştırılmasına yaptıkları &ccedil;irkin itirazlarıdır ki, İbn-i Kesir ve Taber&icirc; tarihlerinde naklettikleri gibi, diğer bir&ccedil;ok kaynakta da zikredilmiştir.<a href=\"#_edn89\" name=\"_ednref89\" title=\"\">[89]</a></p>\n\n<p>\n	İşte bu noktaları g&ouml;rmezlikten gelemeyen insaflı bir S&uuml;nn&icirc; &acirc;limi ş&ouml;yle yazıyor: &ldquo;Sahabenin adaleti nazariyesi siyas&icirc; bir nazariye ve Emev&icirc; bir pl&acirc;ndır ki, &Uuml;mmeyyeoğulları İsl&acirc;m dışı siyasetlerini tevil edip temize &ccedil;ıkarabilmek i&ccedil;in onu uydurmuş ve ondan bir&ccedil;ok yerde kendi lehlerine istifade etmişlerdir.&rdquo;<a href=\"#_edn90\" name=\"_ednref90\" title=\"\">[90]</a></p>\n\n<p>\n	Şunu da bilmek gerekir ki, Gad&icirc;r g&uuml;n&uuml;nde Gad&icirc;r-i Hum&rsquo;da bulunup da bu tarih&icirc; olaya şahit olanların, aynı şekilde sahabenin hepsi Medin&rsquo;de değillerdi ve geniş İsl&acirc;m coğrafyasının değişik b&ouml;lgelerinde yaşamaktaydılar. Medine&rsquo;de yaşayanların mevcudu ise &uuml;&ccedil; d&ouml;rt bin kişi civarındaydı; bunlardan bir&ccedil;oğu da &ldquo;Mev&acirc;l&icirc;&rdquo; denilen Arap dışı muhacirlerdendi ki kayda değer siyas&icirc; ve sosyal bir yere sahip değillerdi ve kimse onların g&ouml;r&uuml;şlerine itina etmiyor ve kendileriyle istişarede bulunmuyordu. Ayrıyeten hen&uuml;z kabilecilik d&uuml;zeni topluma h&acirc;kim olduğu i&ccedil;in siyas&icirc; ve sosyal konularda g&ouml;r&uuml;ş bildirme ve s&ouml;z hakkı sadece kabile reisleri ve tabiri caizse ak sakallılarla sınırlandırılmıştı ve başkalarının g&ouml;r&uuml;ş ve tutumlarını &ouml;nemseyen yoktu.</p>\n\n<p>\n	Medine&rsquo;deki sahabeden sonra sadece bazı kabilelerin reislerinin g&ouml;r&uuml;şlerine başvuruluyordu. Bunların i&ccedil;inden de Resulullah&rsquo;ın amcası Abbas, Hz. Ali, Z&uuml;beyr ve diğer bir&ccedil;okları ta işin başında biatten &ccedil;ekinip Hz. Ali&rsquo;nin evinde itiraz mahiyetinde toplanmışlardı. Diğer bazıları ise (Sa&rsquo;d b. Ub&acirc;de ve oğlu Kays b. Sa&rsquo;d gibi) a&ccedil;ık bir şekilde bu biate ve Resulullah&rsquo;ın naslarına yapılan muhalefete karşı geldiler. Dolayısıyla naslara a&ccedil;ık muhalefette bulunup hil&acirc;feti başkalarına kaydıranlar, az bir guruptan ibaretti. Ancak bu işi &Ouml;mer b. Hattab&rsquo;ın da dediği gibi oldu bittiye getirip, başkalarına emrivaki yaptılar ve hatta ş&ouml;yle bir g&ouml;r&uuml;ş ortaya attılar ki, bir kimse bir diğerine biat etti mi başkaları da buna boyun eğmelidir; aksi taktirde &ouml;ld&uuml;r&uuml;l&uuml;rler. B&ouml;ylece insanları biate zorlayıp işi bitirdiler.</p>\n\n<p>\n	Bu durumu İbn-i Kuteybe&rsquo;nin &ldquo;el-İmamet-u ve&rsquo;s-Siy&acirc;se&rdquo; kitabında naklettiği belge a&ccedil;ık bir şekilde ortaya koymaktadır. O ş&ouml;yle yazıyor: &ldquo;Hz. Ali Peygamber&rsquo;den kendisi hakkında nakledilen nasları insanlara hatırlatınca, onların beyan ettiği mazeret şuydu: Artık iş işten ge&ccedil;ti ve biz olup bitmiş bir durumla karşı karşıyayız. Eğer sen daha erken davransaydın durum farklı olurdu&hellip;&rdquo;<a href=\"#_edn91\" name=\"_ednref91\" title=\"\">[91]</a></p>\n\n<p>\n	Medine dışında yaşayan sahabe ve M&uuml;sl&uuml;manlara gelince, onlar o g&uuml;n&uuml;n kısıtlı ve zor haberleşme imk&acirc;nlarından dolayı uzun bir zamandan ve her şey olup bittikten sonra olaydan haberdar oldular. Medine dışındakiler genellikle Medine&rsquo;den gelen haberlere kulak asıyor ve ona g&ouml;re hareket ediyorlardı. Bu olayı duyunca da &ccedil;oğusu ş&ouml;yle dediler: &ldquo;Bunlar son ana kadar Peygamber&rsquo;le birlikte idiler. Belki de Peygamber (s.a.a) yeni bir pl&acirc;n sunmuş ve farklı bir emirde bulunmuştur.&rdquo; Bazıları ise haberi duyup da buna muhalefet edince, canlarından oldular. Bunun en a&ccedil;ık &ouml;rneği Malik b. N&uuml;veyre&rsquo;nin olayıdır ki b&uuml;t&uuml;n muteber kaynaklar nakletmişlerdir.<a href=\"#_edn92\" name=\"_ednref92\" title=\"\">[92]</a></p>\n\n<p>\n	İşte b&ouml;ylece m&uuml;tev&acirc;tirliğinde bile ş&uuml;phe olmayan &ldquo;Gad&icirc;r&rdquo; olayı unutuldu-unutturuldu ve tarihin ilgin&ccedil; ink&acirc;rları arasında yer aldı!!</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Ehlibeyt mektebi kaynaklarında bu olayın detayları &ccedil;ok daha geniş ve etraflı bir şekilde nakledilmiştir. Ancak karşı taraf, sadece kendi kaynaklarına g&uuml;vendiği i&ccedil;in sadece S&uuml;nn&icirc; kaynaklardan olayı nakletmeye &ccedil;alışacağız. Ayrıyeten şunu da hatırlatmamız gerekir ki nakillerde verdiğimiz kaynak adreslerinin tamamına yakını, bu kaynakların Arap&ccedil;a orijinalindendir.&nbsp; &nbsp;</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- M&uuml;sned-i Ahmed, c.4, s.281</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, Beyrut, D&acirc;r&rsquo;&uuml;l-Ma&rsquo;rife baskısı, c.3, s.109-110</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- M&uuml;stedrek&rsquo;&uuml;s-Sahihayn, Beyrut, D&acirc;r&rsquo;&uuml;l-Ma&rsquo;rife baskısı, c.3, s.120</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- S&uuml;nen-i İbn-i M&acirc;ce, Beyrut, D&acirc;r-&uuml;l-Fikr baskısı, c.1, s.43, Hadis: 126</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- S&uuml;nen-i Tirmiz&icirc;, Beyrut, D&acirc;r&rsquo;&uuml;l-K&uuml;t&uuml;b&rsquo;il-İlmiyye baskısı, c.5, s.591, Hadis: 3713</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kif (C&uuml;rc&acirc;n&icirc;), c.8, s.361</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.64</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- el-Fisal (İbn-i Hazm), c.4, s.224</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- İhk&acirc;k&rsquo;ul-Hak, c.2, s.423</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- el-Gad&icirc;r, c.1, s.320</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- el-Gad&icirc;r, c.1, s.294</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- el-Gad&icirc;r, c.1, s.222</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- İhk&acirc;k&rsquo;ul-Hak, c.2, s.426</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- el-Gad&icirc;r, c.1, s.314</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Tehz&icirc;b-&uuml;t Tehz&icirc;b, c.7, s.288, D&acirc;r&rsquo;&uuml;l-K&uuml;t&uuml;b-il İlmiyye, Beyrut</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Feth&rsquo;&uuml;l-B&acirc;r&icirc; (Askal&acirc;n&icirc;), c.7, s.61, D&acirc;r&rsquo;&uuml;l-K&uuml;t&uuml;b&rsquo;il-İlmiye, Beyrut</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Yen&acirc;bi&rsquo;&uuml;l-Meveddet, c.1,s.35</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Esme&rsquo;l-Men&acirc;kıb, F&icirc; Esne&rsquo;l-Met&acirc;lip, s.22</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Şerh-i Sah&icirc;h-i M&uuml;slim (Nevev&icirc;), D&acirc;r-&uuml; İhy&acirc;i&rsquo;t-Turas, Beyrut, c.1, s.24, el-M&uuml;stedrek-u Ale&rsquo;s-Sahihayn, D&acirc;r&rsquo;&uuml;l-Ma&rsquo;rife, Beyrut, c.1, s.3</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- el-Gad&icirc;r, c.1 s.320</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.64</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.188</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.64</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Ham&acirc;se-i Gad&icirc;r, s.35</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8 s.361</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8 s.361</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.64</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.361</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.65</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.261</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Abek&acirc;t&rsquo;ul-Env&acirc;r, 8. cildin tamamı ve 9. cildin 80 sayfasını bu konuya ayrılmıştır.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- el-Gad&icirc;r, c.1, s.361</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- en-Nihaye (İbn-i Esir), c.5, s.228</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- el-Gad&icirc;r, c.1, s.370</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- el-M&uuml;r&acirc;ca&acirc;t, s.141. Ama daha sonra da değineceğimiz &uuml;zere, Şeyh Selim Bişr&icirc; ve onun gibi diğer bir &acirc;lim, bunu a&ccedil;ık bir şekilde itiraf ve kabul etmelerine rağmen, hadisin gereğine g&ouml;re hareket etmekten ka&ccedil;ınmalarına g&ouml;sterdikleri yegane gerek&ccedil;eyi ş&ouml;yle a&ccedil;ıklamaktadırlar: &ldquo;Ne yapalım ki sahabe bu hadislerin gerektirdiği şekilde hareket etmemiştir. Bize d&uuml;şen ise onların yaptıklarına h&uuml;sn-i zan g&ouml;sterip bu hadislerin zahirine g&ouml;z yummaktır!!&rdquo; İleride bu s&ouml;zlerin tafsilatına değineceğiz inşaalalh. &nbsp;</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Abekat&rsquo;ul-Envar, c.10, s.410</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Ebu&rsquo;l-Ferac İsfah&acirc;n&icirc; &ldquo;el-Eg&acirc;n&icirc;&rdquo; kitabında ş&ouml;yle yazıyor: &ldquo;Arapların hepsi, Medine halkının en şair halk olduğunda ve Medine&rsquo;liler arasında da en &uuml;st&uuml;n ş&acirc;irin Hass&acirc;n olduğunda ittifak etmişlerdir.&rdquo; el-Eg&acirc;n&icirc;, c.4, s.143</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- el-Gad&icirc;r, c.2, s.34</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- el-Gad&icirc;r, c.2, s.67</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- el-Gad&icirc;r, c.2, s.114</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- el-Gad&icirc;r, c.1, s.342</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- el-Gad&icirc;r, c.2, s.25</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- el-Gad&icirc;r, c.1, s.272-283</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- el-Gad&icirc;r, c.1, s.246</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- el-Gad&icirc;r, c.1, s.214</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Abek&acirc;t&rsquo;&uuml;l-Env&acirc;r, c.8, s.226</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- Fer&acirc;id&rsquo;&uuml;s-Simtayn, c.1, s.315</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.361</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- el-Gad&icirc;r, c.1, s.371</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- Abek&acirc;t&rsquo;&uuml;l-Env&acirc;r, c.10, s.288</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.65</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.362</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.67</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- el-Umde, s.116</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- el-Gad&icirc;r, c.1, s.274, Şeref&rsquo;&uuml;l-Mustaf&acirc; ve diğer bir&ccedil;ok S&uuml;nn&icirc; kaynaktan naklen&hellip;</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.361</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a>- Şerh&rsquo;&uuml;l-Mev&acirc;kıf, c.8, s.361, dipnot&hellip;</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Murika, s.67</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a>- el-M&uuml;raca&acirc;t, s.182</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[61]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika (İbn-i Hacer Heysem&icirc;), s.69</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[62]</a>- el-Gad&icirc;r, c.2, s.278</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[63]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.69</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[64]</a>- el-Gad&icirc;r, c.1, s.159</p>\n	</div>\n\n	<div id=\"edn65\">\n		<p>\n			<a href=\"#_ednref65\" name=\"_edn65\" title=\"\">[65]</a>- Esme&rsquo;l-Men&acirc;kıb, Fi Tehzib-i Esne&rsquo;l-Met&acirc;lib, s.32</p>\n	</div>\n\n	<div id=\"edn66\">\n		<p>\n			<a href=\"#_ednref66\" name=\"_edn66\" title=\"\">[66]</a>- Yen&acirc;bi&uuml;&rsquo;l-Mevedde, s.482</p>\n	</div>\n\n	<div id=\"edn67\">\n		<p>\n			<a href=\"#_ednref67\" name=\"_edn67\" title=\"\">[67]</a>- Mevsuat-u Kelim&acirc;t&rsquo;il-İm&acirc;m&rsquo;il-H&uuml;seyin (s.a), s.370</p>\n	</div>\n\n	<div id=\"edn68\">\n		<p>\n			<a href=\"#_ednref68\" name=\"_edn68\" title=\"\">[68]</a>- el-Gad&icirc;r, c.1, s.198-213</p>\n	</div>\n\n	<div id=\"edn69\">\n		<p>\n			<a href=\"#_ednref69\" name=\"_edn69\" title=\"\">[69]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.76</p>\n	</div>\n\n	<div id=\"edn70\">\n		<p>\n			<a href=\"#_ednref70\" name=\"_edn70\" title=\"\">[70]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.232</p>\n	</div>\n\n	<div id=\"edn71\">\n		<p>\n			<a href=\"#_ednref71\" name=\"_edn71\" title=\"\">[71]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.232 &nbsp;</p>\n	</div>\n\n	<div id=\"edn72\">\n		<p>\n			<a href=\"#_ednref72\" name=\"_edn72\" title=\"\">[72]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 6 &nbsp;</p>\n	</div>\n\n	<div id=\"edn73\">\n		<p>\n			<a href=\"#_ednref73\" name=\"_edn73\" title=\"\">[73]</a>- Şerh-u Nehc&rsquo;il-Bel&acirc;ğa (İbn-i Ebi&rsquo;l-Hadid), 3. Hutbenin Şerhi.</p>\n	</div>\n\n	<div id=\"edn74\">\n		<p>\n			<a href=\"#_ednref74\" name=\"_edn74\" title=\"\">[74]</a>- Sahih-i M&uuml;slim, c.12, s.232.</p>\n	</div>\n\n	<div id=\"edn75\">\n		<p>\n			<a href=\"#_ednref75\" name=\"_edn75\" title=\"\">[75]</a>- Sahih-i M&uuml;slim, c.12, s.235.</p>\n	</div>\n\n	<div id=\"edn76\">\n		<p>\n			<a href=\"#_ednref76\" name=\"_edn76\" title=\"\">[76]</a>- es-Sav&acirc;ik&rsquo;&uuml;l-Muhrika, s.68 &nbsp;</p>\n	</div>\n\n	<div id=\"edn77\">\n		<p>\n			<a href=\"#_ednref77\" name=\"_edn77\" title=\"\">[77]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.237</p>\n	</div>\n\n	<div id=\"edn78\">\n		<p>\n			<a href=\"#_ednref78\" name=\"_edn78\" title=\"\">[78]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.141</p>\n	</div>\n\n	<div id=\"edn79\">\n		<p>\n			<a href=\"#_ednref79\" name=\"_edn79\" title=\"\">[79]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.177</p>\n	</div>\n\n	<div id=\"edn80\">\n		<p>\n			<a href=\"#_ednref80\" name=\"_edn80\" title=\"\">[80]</a>- Nehc&rsquo;&uuml;l-Bel&acirc;ğa, Hutbe: 161. İkinci c&uuml;mleden İmam (a.s) zahiren kendisini kastetmektedir. Yani birileri hil&acirc;fet i&ccedil;in o şekilde hırs g&ouml;sterip onu tekellerine alınca, İmam (a.s) İsl&acirc;m&rsquo;ın maslahatı ve korunması ve fitnelerin &ouml;nlenmesi i&ccedil;in hil&acirc;fete g&ouml;z yumdu.</p>\n	</div>\n\n	<div id=\"edn81\">\n		<p>\n			<a href=\"#_ednref81\" name=\"_edn81\" title=\"\">[81]</a>- Şerh-u Nehc&rsquo;il-Bel&acirc;ğa (İbn-i Ebi&rsquo;l-Hadid), c.9, s.248</p>\n	</div>\n\n	<div id=\"edn82\">\n		<p>\n			<a href=\"#_ednref82\" name=\"_edn82\" title=\"\">[82]</a>- el-Gad&icirc;r, c.1, s.401</p>\n	</div>\n\n	<div id=\"edn83\">\n		<p>\n			<a href=\"#_ednref83\" name=\"_edn83\" title=\"\">[83]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.237. All&acirc;me Şerefuddin&rsquo;in bizzat kendisinin bu konuda yazdığı &ldquo;en-Nass-u ve&rsquo;l-İctihad&rdquo; isimli geniş bir eseri vardır ki, bu eserde sahabenin nassa karşı yaptıkları i&ccedil;tihatlardan y&uuml;ze yakın &ouml;rnek zikretmekte ve hepsini bizzat S&uuml;nn&icirc; kaynaklardan nakletmektedir. &nbsp;</p>\n	</div>\n\n	<div id=\"edn84\">\n		<p>\n			<a href=\"#_ednref84\" name=\"_edn84\" title=\"\">[84]</a>- Sahih-i Buh&acirc;r&icirc;, c.4, s.7, Bab-u Kavl&rsquo;il-Meriz-i K&ucirc;mu Ann&icirc;.</p>\n	</div>\n\n	<div id=\"edn85\">\n		<p>\n			<a href=\"#_ednref85\" name=\"_edn85\" title=\"\">[85]</a>- Sahih-i Buh&acirc;r&icirc;, c.3, s.91</p>\n	</div>\n\n	<div id=\"edn86\">\n		<p>\n			<a href=\"#_ednref86\" name=\"_edn86\" title=\"\">[86]</a>- el-M&uuml;r&acirc;ci&acirc;t, s.240</p>\n	</div>\n\n	<div id=\"edn87\">\n		<p>\n			<a href=\"#_ednref87\" name=\"_edn87\" title=\"\">[87]</a>- &Ouml;rneğin Taber&icirc; kendi tarihinde, c.2, s. 124, İbn-i Kesir &ldquo;el-Bid&acirc;yet-u ve&rsquo;n-Nih&acirc;ye&rdquo; isimli tarihinde, c. 4, s.170-178 ve İbn-i Esir &ldquo;el-K&acirc;mil&rdquo; isimli meşhur tarihinde, c. 2, s.205. &nbsp;</p>\n	</div>\n\n	<div id=\"edn88\">\n		<p>\n			<a href=\"#_ednref88\" name=\"_edn88\" title=\"\">[88]</a>- Teber&icirc; Tarihi, c.2, s.225</p>\n	</div>\n\n	<div id=\"edn89\">\n		<p>\n			<a href=\"#_ednref89\" name=\"_edn89\" title=\"\">[89]</a>- el-Bid&acirc;yet-u ve&rsquo;n-Nih&acirc;ye, c.4, s.353, Teber&icirc; Tarihi, c.2, s.122. Diğer kaynaklar i&ccedil;in All&acirc;me Şerefudd&icirc;n&rsquo;in &ldquo;en-Nass-u ve&rsquo;l-İctihad&rdquo; kitabına m&uuml;racaat edebilirsiniz.</p>\n	</div>\n\n	<div id=\"edn90\">\n		<p>\n			<a href=\"#_ednref90\" name=\"_edn90\" title=\"\">[90]</a>- Nazariyyet-u Adalet&rsquo;is-Sahabe (Ahmet H&uuml;seyin Yakup, &Uuml;rd&uuml;n), s.107</p>\n	</div>\n\n	<div id=\"edn91\">\n		<p>\n			<a href=\"#_ednref91\" name=\"_edn91\" title=\"\">[91]</a>- el-İmamet-u Ve&rsquo;s-Siy&acirc;se, s.12</p>\n	</div>\n\n	<div id=\"edn92\">\n		<p>\n			<a href=\"#_ednref92\" name=\"_edn92\" title=\"\">[92]</a>- Tarih-i Taber&icirc;, c.2, s.504</p>\n	</div>\n</div>','Gadîr-İ Hum Hadisi  Hakkındaki İtirazlar Ve Cevapları','','publish','closed','open','','gadir-i-hum-hadisi-hakkindaki-itirazlar-ve-cevaplari','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3291',0,'post','',0),(3292,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p>\n	&nbsp;\n	<h1 align=\"center\">\n		Vehh&acirc;b&icirc;liğin Kurucuları</h1>\n</p>\n\n<p>\n	Vehh&acirc;b&icirc;liğin kurucusu, eş-Şeyh&rsquo;un-Necd&icirc; lakabıyla bilinen &quot;Muhammed b. Abdulvehh&acirc;b&quot;, ( 1703 - 1792 ) yılları arasında yaşamış &quot;Necd&quot; ulem&acirc;sındandır. (Biyografisi daha sonra zikredilecek.) Bilinenin aksine kendisi vehh&acirc;b&icirc;lik inancının fikir babası ve yaratıcısı değildir; bilakis ondan asırlar &ouml;nce bu inan&ccedil; veya bir kısmı, Hanbel&icirc; ulem&acirc;sınca ortaya atılmış, fakat yeni bir inan&ccedil; h&acirc;line gelmemişti.&nbsp; Muhammed b. Abdulvehhab&#39;dan asırlar &ouml;nce bu inancı ortaya atmış olanlardan b&acirc;zılarını tanıyalım.</p>\n\n<p>\n	<strong>1- </strong><strong>&quot;Ebu Muhammed Hasan b. Ali b. Halef Berbeh&acirc;r&icirc;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[i]</strong></a>&quot;:</strong> &Uuml;nl&uuml; bir Hanbel&icirc; &acirc;limi olan bu zat, hicr&icirc; 4. asırda bu inancın bir kısmını a&ccedil;ıklamıştır. Hicr&icirc; 233 (m. 848) yılında Bağdat&#39;ta doğan ve orda b&uuml;y&uuml;y&uuml;p yetişen, tahsil d&ouml;nemi ve &uuml;statları hakkında elde bir bilgi olmayan, sapık d&uuml;ş&uuml;nceli, kindar, kabul edilemeyecek ve daha &ouml;nce s&ouml;ylenmemiş s&ouml;zler konuşan bir &acirc;lim olan Berbeh&acirc;r&icirc;, yaşadığı asrın Hanbel&icirc; şeyhi ve &ouml;nderiydi. Kabir ziy&acirc;retlerini, İmam H&uuml;seyin&#39;e (a.s) ağıt ve mersiye okunmasını, ziy&acirc;ret edilmesini yasaklayan ve okuyanların &ouml;ld&uuml;r&uuml;lmesini emreden ilk kişiydi. Buna, Hz. H&uuml;seyin&#39;in yasında okuduğu:</p>\n\n<p>\n	&quot;Eyyuhel aynan, f&icirc;z&acirc; ve istehla, la teğ&icirc;z&acirc;&rdquo;</p>\n\n<p>\n	Ey g&ouml;zler! Feyiz alın ve yaş d&ouml;k&uuml;n, esirgemeyin yaşları.&quot; mealindeki beyitle başlayan bir kas&icirc;de okuyan Haleb adında m&acirc;hir ve hoş seda bir kas&icirc;de-ser&acirc;yı &nbsp;&ouml;ld&uuml;rtt&uuml;ğ&uuml;n&uuml; &ouml;rnek g&ouml;sterebiliriz.</p>\n\n<p>\n	&quot;Nişvar&#39;ul-Muh&acirc;zara&quot; kitabının yazarı Ten&ucirc;h&icirc; ş&ouml;yle der: &quot;Haleb&#39;i, devlet erb&acirc;bı birinin evinde g&ouml;r&uuml;p dinledim. O d&ouml;nemde Hambel&icirc;&#39;ler Bağdat&#39;ta g&uuml;&ccedil;l&uuml; bir n&uuml;fuza sahipti; ve onların korkusundan, gizlide veya padişahın erki altında olması haricinde, kimsenin Hz. H&uuml;seyin&#39;e mersiye okuyup ağıt yakma &ouml;zg&uuml;rl&uuml;ğ&uuml; yoktu. Bu mersiyelerde s&acirc;dece Hz. H&uuml;seyin ve Ehlibeyt&#39;e yas amacı g&uuml;d&uuml;lmesine ve ge&ccedil;miştekilere dokunulmamasına rağmen, olayı haber alan Berbeh&acirc;r&icirc;, Haleb&#39;in bulunup yakalanmasını ve katledilmesini emretti. O sıralar Hambel&icirc;&#39;ler Bağdat&#39;ta s&uuml;rekli fitne &ccedil;ıkarıp halka zul&uuml;m ve eziyet ediyorlardı. &Ouml;rneğin Bağdat&#39;ta yaptıkları bir mescit, fitne fesat merkezi h&acirc;line gelmiş; bu y&uuml;zden halk o mescide zırar<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a>/dirar adını vermiş ve d&ouml;nemin veziri Ali b. İsa&#39;ya şik&acirc;yette bulunarak yıktırtmışlardı.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p>\n	Berbeh&acirc;r&icirc;&#39;nin kendine has g&ouml;r&uuml;şleri vardı;&nbsp; g&ouml;r&uuml;ş ve inancına muh&acirc;lif olanlara karşı şiddet kullanıyor ve adamlarını, halka zor kullanmaya, evlerini yağmalamaya, halkın işine engel olmaya ve s&ouml;zlerini kabul etmeyenlere zor kullanmaya teşvik ediyordu.&nbsp; &uuml;nl&uuml; tarih&ccedil;i Muhammed İbn-i Cerir Taber&icirc;&#39;nin yaşadıkları bunun a&ccedil;ık kanıtıdır.</p>\n\n<p>\n	&nbsp;Hambel&icirc;ler, Taber&icirc;stan&#39;dan<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> Bağdat&#39;a ikinci ziy&acirc;retini ger&ccedil;ekleştiren Taber&icirc;&#39;den, bir Cuma g&uuml;n&uuml; C&acirc;mi Mescidi&#39;nde, Ahmed İbn-i Hanbel ve Allah&#39;ın arşın &uuml;zerine oturması had&icirc;si hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; sordular. Taber&icirc;, Ahmed b. Hanbel&#39;in muh&acirc;lifi olması hasebiyle vereceği cevabın değeri olmayacağını s&ouml;yleyince, Hambel&icirc;ler, ulem&acirc;nın ihtilaflı konularda Hambel&icirc;&#39;nin g&ouml;r&uuml;ş&uuml;n&uuml; dikkate aldığını s&ouml;ylediler. Taber&icirc; ş&ouml;yle cevap verdi: &quot;Ben ne Hambel&icirc;&#39;nin kendisini g&ouml;rd&uuml;m ne ondan bir riv&acirc;yet duydum ve ne de g&uuml;venilir bir adamıyla karşılaştım; ama Allah&#39;ın arşa oturacağı had&icirc;si konusundaki cevabım, b&ouml;yle bir şeyin muh&acirc;l olduğudur&quot;</p>\n\n<p>\n	Hambel&icirc;ler ve had&icirc;s ash&acirc;bı, bu s&ouml;zleri duydukları Taber&icirc;&#39;ye saldırdılar; &uuml;zerine&nbsp; m&uuml;rekkeplerini fırlattılar. Taber&icirc; mecburen evine sığındı; sayıları binleri bulan Hambel&icirc;ler, Taber&icirc;&#39;inin evini taş yağmuruna tuttular; &ouml;yle ki, evinin &ouml;n&uuml;nde bir taş yığını oluştu. Bağdat emniyet reisi &quot;N&acirc;zuk&quot; binlerce askerle gelerek Taber&icirc;&#39;yi Hambel&icirc;lerin saldırılarından kurtardı; ve bir g&uuml;n boyunca orda biriken taşları temizletti.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<p>\n	İbn-i Kesir ve İbn-i İmad gibi Hambel&icirc; yazarlar, Berbeh&acirc;r&icirc; hakkında abartılı ifadeler kullanmışlardır. &Ouml;rneğin İbn-i Kesir ş&ouml;yle yazmıştır: &quot;Berbeh&acirc;r&icirc;&#39;nin halk nezdinde b&uuml;y&uuml;k bir saygınlığı vardı. Bir g&uuml;n minberde vaaz verirken hapşırınca, orda bulunan herkes &#39;Allah sana rahmetsin&#39; anlamındaki &#39;Yerhemekellah&#39; c&uuml;mlesini kullandılar; oradakilerin sesi sokağa taşınca, dışarıdakiler de aynı c&uuml;mleyi tekrarladı; bu durum &ouml;ylesine genişledi ki, b&uuml;t&uuml;n Bağdat halkının dilinde tekrarlandı &nbsp;ve sonunda hal&icirc;fenin sarayına ulaştı; durum hal&icirc;fenin ağırına gitti; b&acirc;zılarının dedikodu ve dolduruşuyla da yakalanma emri &ccedil;ıkarınca, Berbeh&acirc;r&icirc; ka&ccedil;tı; ve bir ay sonra da &ouml;ld&uuml;.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	Ama ger&ccedil;ek şu ki, hal&icirc;fe tarafından yakalanma emrinin &ccedil;ıkarılmasına sebep olan en &ouml;nemli fakt&ouml;r, halkın inan&ccedil;larına ters g&ouml;r&uuml;şler &ouml;ne s&uuml;rmesiydi. Hal&icirc;fe, veziri &quot;Ebi Ali b. Mukla&quot; ya, fitnelerin yatışması ve durumun s&uuml;kunete kavuşması i&ccedil;in, Berbeh&acirc;r&icirc;&#39;yi yakalatmasını emretti. Berbeh&acirc;r&icirc; saklandı.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> Sonra bir grup adamıyla birlikte yakalanıp Basra&#39;ya s&uuml;r&uuml;ld&uuml;.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a> Daha sonra R&acirc;zi zamanında hicr&icirc; 323 yılında Bağdat&#39;a d&ouml;nd&uuml;.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a> Durumu &ouml;ğrenen Halife R&acirc;zi, emniyet reisi Bedr Horoşni&#39;ye, Bağdat&#39;ta Berbeh&acirc;r&icirc;&#39;nin adamlarından iki kişinin dahi bir araya toplanmamasını emretti. Emniyet reisi, Berbeh&acirc;r&icirc;&#39;nin adamlarından bir grubu hapse attı; ama Berbeh&acirc;r&icirc; ka&ccedil;tı.</p>\n\n<p>\n	Ebu Ali Miskeveyh ş&ouml;yle diyor: &quot;Bu operasyonun nedeni, Berbeh&acirc;r&icirc; ve taraftarlarının s&uuml;rekli fitne &ccedil;ıkarmasıydı. Bu grup hakkında hal&icirc;fe R&acirc;zi tarafından bir ferman yayınlandı; hal&icirc;fe bu fermanında, Berbeh&acirc;r&icirc; taraftarlarının, Ehlibeyt Şia&#39;larını K&acirc;fir ve sapık fırka nitelendirmelerini, İmamların ve din b&uuml;y&uuml;klerinin kabirlerini ziy&acirc;ret etmeyi ink&acirc;r etmeleri gibi amel ve inan&ccedil;larını &nbsp;şiddetle kınayarak, bu işlerden vazge&ccedil;memeleri h&acirc;linde boyunlarını vuracağını, ev ve mahallelerini ateşe vereceğini belirtmiştir.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p>\n	İbn-i Esir kendi tarih kitabında, hicr&icirc; 323 yılı olayları b&ouml;l&uuml;m&uuml;nde, Bağdat&#39;ta Hambel&icirc;lerin fitnesi başlığı altında: &quot;Bu yıl (323) Hambel&icirc;ler Bağdat&#39;ta olduk&ccedil;a g&uuml;&ccedil; kazandı.&quot; Diye yazmıştır.</p>\n\n<p>\n	Emniyet reisi Bedr Horoşni, Cemaziyelahir ayının onunda Bağdat k&ouml;pr&uuml;s&uuml;n&uuml;n iki tarafından, iki Berbeh&acirc;r&icirc; taraaftarının yan yana gelmemesini, mezhepleri hususunda tartışmamalarını ve cemaat imamlarının, sabah, akşam ve yatsı namazlarında &quot;Besmele&quot;yi sesli okumalarını ilan ettirdi. Bu girişim faydalı olmadı; aksine Berbeh&acirc;r&icirc; yanlılarının fitneleri giderek arttı. Mescitte kalan k&ouml;rleri, mescide gelen her Şafii&#39;yi &ouml;l&uuml;mc&uuml;l şekilde d&ouml;vmeye mecbur ettiler.</p>\n\n<p>\n	İbn-i Esir daha sonra Hambel&icirc;ler i&ccedil;in okutulan hal&icirc;fenin fermanından bahsederek s&ouml;zlerini ş&ouml;yle s&uuml;rd&uuml;r&uuml;yor: Hal&icirc;fe R&acirc;zi, Berbeh&acirc;r&icirc; yandaşlarını, Allah&#39;a şirk koştukları, ve Allah&rsquo;ı g&ouml;ky&uuml;z&uuml;ne &ccedil;ıkıp yery&uuml;z&uuml;ne inen bir insana benzettikleri i&ccedil;in sert şekilde uyarıp tehdit etmiştir.</p>\n\n<p>\n	Berbeh&acirc;r&icirc;ler ayrıca İmamları yeriyor; &Acirc;l-i Muhammed Şia&#39;sını k&uuml;f&uuml;r ve sapıklıkla itham ediyor ve M&uuml;sl&uuml;manları, Kur&#39;an&#39;da adı sanı ge&ccedil;meyen bidatlere ve k&ouml;t&uuml; yollara d&acirc;vet ediyorlardı. İmamların kabirlerini ziy&acirc;reti yasakladıkları, k&ouml;t&uuml; bir amel saydıkları ve ziy&acirc;ret edenleri bidat ehli bildikleri h&acirc;lde, kendileri, Resulullah&#39;a (s.a.a) hi&ccedil;bir nisbeti olmayan avamdan bir kişinin kabrini ziy&acirc;rete emrediyor ve o kişi i&ccedil;in peygamberler ve evliyalar gibi mucize isnadında bulunuyorlardı. Allah&#39;ın l&acirc;neti, bu k&ouml;t&uuml; ameli s&uuml;sl&uuml; g&ouml;steren şeytana olsun&rdquo;.</p>\n\n<p>\n	Hal&icirc;fenin fermanından &ouml;yle anlaşılıyor ki, Berbeh&acirc;r&icirc;&#39;ye t&acirc;bi olanlar, İmamların kabirlerini ziy&acirc;ret edenleri bidat ehli bildikleri h&acirc;lde, sıradan bir kişinin kabrini ziy&acirc;ret ediyorlardı.</p>\n\n<p>\n	Sonunda Berbeh&acirc;r&icirc; hicr&icirc; 329 (m. 941) yılında 96 yaşındayken, ikinci saklanma yeri olan bir kadının evinde &ouml;ld&uuml;; ve kimse bilmeden aynı evde gusledilip kefenlenerek toprağa verildi.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p>\n	Dikkat edersek, hal&icirc;fenin fermanında iş&acirc;ret edilen Berbeh&acirc;r&icirc;&#39;nin s&ouml;zleri, sonraları &quot;İbn-i Teymiyye&quot; ve Muhammed b. Abdulvehhab vesilesiyle izhar edilmiş inan&ccedil;ların bir kısmıdır.</p>\n\n<p>\n	Berbeh&acirc;r&icirc;&#39;nin en &ouml;nemli kitabı, &ouml;zel inan&ccedil; ve g&ouml;r&uuml;şlerini beyan ettiği &quot;Şerh-u Kitab&#39;us-S&uuml;nnet&quot;dir. Hambeli mezhebine mensup ibn-i İmad, Berbeh&acirc;r&icirc;&#39;nin inan&ccedil;larından &ouml;nekler vermiştir; &ouml;rneğin Berbeh&acirc;r&icirc;, Kitab&#39;us-S&uuml;nnet&#39;de ş&ouml;yle diyor: &quot;Zamanının insanlarından duyduğun her s&ouml;z&uuml; kabul ve amel etme konusunda, o s&ouml;z hakkında sah&acirc;be veya ulem&acirc;dan bir s&ouml;z ulaşıp ulaşmadığı sana m&acirc;lum olana kadar acele etme. Sah&acirc;be yada ulem&acirc;dan nakledileni kabul et; ve gayrisine amel etme ki ateşe d&uuml;şersin. Bil ki, Hak Teala hakkında konuşmak, yeni ortaya &ccedil;ıkmış bir şeydir; ve bidattir. Allah hakkında, kendisini Kur&#39;an&#39;da vasıflandırdığı veya Peygamber&#39;in, ash&acirc;bına beyan ettiği şekilde konuş. Ve şuna da inanmak gerekir ki, halk, kıy&acirc;met g&uuml;n&uuml; Allah&#39;ı g&ouml;zleriyle g&ouml;recek; ve Allah, kullarını vasıta olmadan hesaba &ccedil;ekecektir. Yine inanmak gerekir ki, Resulullah kıy&acirc;met g&uuml;n&uuml; ve sırat k&ouml;pr&uuml;s&uuml;nde g&uuml;nahk&acirc;rlara şefaat edecek; ayrıca b&uuml;t&uuml;n peygamberler, sıddıklar, şehitler ve Salihlerin şefaat etme hakkı var. Cennet ve cehennem yaratılmıştır; cennet, g&ouml;ğ&uuml;n yedinci katında ve tavanı arştır; cehennem ise yerin yedi kat derinliğindedir.&nbsp; Yine Hz. İsa&#39;nın g&ouml;kten ineceğine, Deccal&#39;ı &ouml;ld&uuml;receğine, evleneceğine, Hz. Mehdi&#39;nin arkasında namaz kılacağına ve sonunda &ouml;leceğine inanın. Herkim bir bidat ehlinin cenaze merasimine katılırsa, merasimden d&ouml;nene kadar Allah&#39;ın d&uuml;şmanıdır&hellip;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a>&quot;</p>\n\n<p>\n	<strong>2- </strong><strong>K&uuml;nyesi &quot;Ebu Abdullah&quot; ve &quot;İbn-i Batta&quot; diye &uuml;nl&uuml;, Ubeydullah b. Muhammed b. Muhammed b. Hamdan b. Utbe b. Ferkad Ukber&icirc;:</strong> Hicr&icirc; 304 (m. 917) yılında, Bağdat&#39;a 10 fersah mesafede bulunan Ukbera&#39;da doğup, 384 (m. 994 veya 997) yılında 83 yaşındayken aynı yerde &ouml;len, Hambel&icirc; fıkıh ve had&icirc;s &acirc;limidir.</p>\n\n<p>\n	Memleketine nisbetle Ukber&icirc; denildi. Sah&acirc;beden olan dedesi Utbe b. Ferkad&#39;dan dolayı İbn-i Batta denildi ve bu lakapla meşhur oldu. Tahsil g&ouml;rmek ve had&icirc;s toplamak amacıyla Mekke, Serehdat, Basra ve diğer b&acirc;zı şehirlere ziy&acirc;retlerde bulunduktan sonra doğduğu yere d&ouml;n&uuml;p 40 yıl s&uuml;reyle evinde inzivaya &ccedil;ekilerek kitaplar yazdı. Kitaplarına &ouml;rnek olarak &quot;el-İbanetu ala usul&#39;is-S&uuml;nnet ve&#39;d-Diyane&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a> kitabını g&ouml;sterebiliriz. Peygamber&#39;i ziy&acirc;ret etmeyi ve şefaatini ink&acirc;r eden, kabrini ziy&acirc;ret i&ccedil;in &ccedil;ıkılan yolculuğun g&uuml;nah olduğunu, bu yolculukta namazların sefer&icirc; kılınmasının c&acirc;iz olmadığını,<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a> ayrıca enbiyanın ve Salihlerin kabirlerini ziy&acirc;ret i&ccedil;in &ccedil;ıkılan yolculuğu ibadet sayanların inancının, Peygamber&#39;in s&uuml;nnetine ve icmaya muh&acirc;lif olduğunu savunan bir &acirc;limdi.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a> Hatip Bağdad&icirc;, İbn-i Batta&#39;nın biyografisini zikretmiş, eleştiride bulunmuş ve riv&acirc;yetlerinin zayıf olduğunu belirtmiştir.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a> İbn-i Batta&#39;nın fikirlerini yayan &quot;İbn-i Cevziyye&quot; ise, Hatip Bağdadi&#39;nin eleştirilerine cevap vermiştir.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a> İbn-i Teymiyye ve Muhammed b. Abdulvehhab, inan&ccedil;larının &ouml;nemli bir kısmını, İbn-i Batta&#39;dan almışlardır.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<h2>\n	İbn-i Teymiyye&#39;nin &Ouml;ğrencileri Ve Savunucuları</h2>\n\n<h3>\n	1- İbn-i Kesir</h3>\n\n<p>\n	İbn-i Teymiyye&#39;nin sıkı savunucusu ve talebeleri arasında, kitaplarında her fırsatta kendisini savunan, &ouml;ven, &ccedil;oğunlukla dini meselelerde ona uygun fetvalar veren&nbsp; &quot;el-Bid&acirc;yet-u ve&#39;n-Nihaye&quot; kitabının yazarı İbn-i Kesir&#39;i (&ouml;. H. 744) g&ouml;sterebiliriz. İbn-i Kesir, İbn-i Teymiyye&#39;nin &ouml;ld&uuml;ğ&uuml; g&uuml;n, Şam kalesine giderek cesedinin başında oturdu; ve y&uuml;z&uuml;n&uuml; a&ccedil;arak &ouml;pt&uuml;.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<h3>\n	2- Ebu&#39;l Haccac Mezi</h3>\n\n<p>\n	İbn-i Teymiyye&#39;yi savunup bu sebeple t&uuml;rl&uuml; zahmet ve sıkıntılara d&uuml;şen &ccedil;ağdaşı &acirc;limlerden ise, &quot;Tehzib&#39;ul-Kemal&quot; kitabının (Ehlis&uuml;nnetin en muteber kitabı) sahibi, &uuml;nl&uuml; hafız ve had&icirc;s &acirc;limi &quot;Ebu&#39;l-Haccac Mezi&quot;yi (&ouml;. H.742) g&ouml;sterebiliriz.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<h3>\n	3- Ahmed b. Meri Lebli</h3>\n\n<p>\n	İbn-i Teymiyye&#39;nin bir diğer &ouml;rgencisi, İbn-i Hacer&#39;in<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a> s&ouml;ylediğine g&ouml;re &ouml;nce kendisine muh&acirc;lif olan ama m&uuml;lakatlarından sonra dostu ve &ouml;ğrencisi olan, derlemelerini kaleme alan, taraftarı olmakta direnen, s&ucirc;f&icirc;liğin ve ziy&acirc;ret yolculuğunun reddinde onu savunan ve sonunda M&acirc;lik&icirc; mezhebine mensup Kadı Ehnani&#39;nin ihzar edip kan revan i&ccedil;inde kalana dek d&ouml;vd&uuml;ğ&uuml; ve daha sonra bir katırın sırtına bindirerek şehirde dolaştırdığı Hambel&icirc; &quot;Ahmed b. Meri Lebli&quot;dir.</p>\n\n<h3>\n	4- İbn-i Kayyim el-Cevzi (h. 691-751)</h3>\n\n<p>\n	Kuşkusuz İbn-i Teymiyye&#39;nin en sıkı savunucusu ve en b&uuml;y&uuml;k talebesi, t&uuml;m s&ouml;zleri ve inan&ccedil;larında mutlak t&acirc;b&icirc;si ve h&acirc;misi olan, inan&ccedil;larını yayma g&ouml;revini hayatında ve &ouml;l&uuml;m&uuml;nden sonra &uuml;stlenen, kitaplarını şerh eden, defalarca kendisiyle hapis yatan, kırba&ccedil;lanan, katır &uuml;st&uuml;nde şehirde dolaştırılan, Şam kalesinde zindana atılan, 712 yılından &ouml;l&uuml;m&uuml;ne kadar onu koruyan, &nbsp;&quot;Takiyyuddin Subki&quot; gibi muh&acirc;lifleriyle kavga eden ve bu y&uuml;zden adı s&uuml;rekli birlikte anılan<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a> &quot;İbn-i Kayyim el-Cevzi&quot;dir. &quot;el-A&#39;lam&quot; kitabının sahibi &quot;Zerk&acirc;li&quot;, İbn-i Kayyim&#39;i, İsl&acirc;m&icirc; r&uuml;k&uuml;nlerden ve b&uuml;y&uuml;k &acirc;limlerden biri olarak kabul ederek ş&ouml;yle diyor: &quot;&Uuml;stadı İbn-i Teymiyye&#39;nin s&ouml;z ve g&ouml;r&uuml;şlerinden &ouml;teye gitmez; onun g&ouml;r&uuml;şlerini teyit ve tekmil etmeye &ccedil;alışır; kitaplarını yayınlardı.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<p>\n	&quot;Dr. Nezzar Rıza&quot;, kendisinin tahkik ve tashih ettiği İbn-i Kayyim&#39;in &quot;Ehbar&#39;un-Nisa&quot; kitabının mukaddimesinde, İbn-i Kayyim el-Cevzi&#39;nin hayatı ve eserlerinden kısa bir b&ouml;l&uuml;me yer vererek ş&ouml;yle diyor: &quot;İbn-i Teymiyye&#39;den olduk&ccedil;a istifade etmiş, s&ouml;zlerini ve d&uuml;ş&uuml;ncelerini kabullenmiş, fikirlerini yaymaya &ccedil;alışmış, teori ve pratikte birliktelik etmiş biridir. Zindanda yanındaydı; yolunda m&uuml;c&acirc;dele ediyor ve bu uğurda eziyet ve ihanete maruz kalıyordu. S&uuml;rekli kitap okurdu; &uuml;stadının &ouml;l&uuml;m&uuml;nden sonra, kitaplarını şerh etmeye başladı.&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\n\n<p>\n	&quot;Sabir Yusuf&quot;, tahkik ve tashih ettiği İbn-i Kayyim&#39;in &quot;Revzet&#39;ul Muhibbin ve Nuzhet&#39;ul Muştakin&quot; kitabının mukaddimesinde, İbn-i Kayyim&#39;i fıkıh &acirc;limi, dini lider, &ouml;zg&uuml;r d&uuml;ş&uuml;nen, i&ccedil;tihat ve istinbat ehli ve k&ouml;r&uuml; k&ouml;r&uuml;ne taklit karşıtı olarak tanımlamış ve kitap ve s&uuml;nnete tam bağlı olduğunu, hi&ccedil;bir mezhebe mensup olmadığını, her konunun &ouml;z&uuml;n&uuml; ve k&uuml;nh&uuml;n&uuml; anlamaya, hakikatleri kaynağından, derin d&uuml;ş&uuml;nerek elde etmeye &ccedil;alışan biri olduğunu belirtmiştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<p>\n	B&acirc;zı yazarların onca &ouml;vmesine rağmen, İbn-i Kayyim&#39;in eserlerini okuyan bas&icirc;retli insanlar, onun da, &uuml;stadı İbn-i Teymiyye gibi, itikada dayalı konularda fazlasıyla sapma, hata ve inhirafa du&ccedil;ar olduğunu rahatlıkla anlar. &Ouml;rneğin, bundan &ouml;nce İbn-i Teymiyye&#39;nin itikatlarını beyan ederken ge&ccedil;en &quot;Allah&#39;ın g&ouml;zle g&ouml;r&uuml;lmesi&quot; meselesi, İbn-i Kayyim&#39;in de inandığı bir meseledir. Nitekim &quot;Kafiyet&#39;uş Şafiye&quot; adındaki uzun kas&icirc;desinde bu hatalı g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ık&ccedil;a itiraf etmiş ve cennet ehlinin Allah-u Teala&#39;yı g&ouml;zleriyle g&ouml;receği hakkında ş&ouml;yle demiştir: &quot;Cennet ehli Allah&#39;ı, g&uuml;neş ve ayı tepelerinde g&ouml;rd&uuml;kleri gibi, g&ouml;receklerdir; bu haber, m&uuml;tevatir derecede Peygamber&#39;den ulaşmıştır; ve bunu, imanı bozulmuş kimselerden başkası ink&acirc;r etmez.&quot;</p>\n\n<p>\n	&quot;Ahmed b. İbrahim&quot; adında Hambel&icirc; &acirc;limlerinden biri, bu kas&icirc;deyi, &quot;Tevzih&#39;ul-Mekasıd&quot; adlı iki ciltlik kitabında geniş şekilde şerh etmiştir. Kitabında ş&ouml;yle diyor: &quot;B&uuml;t&uuml;n peygamberler, resuller, sah&acirc;biler, t&acirc;bi&icirc;ler ve İslam&#39;ın ileri gelenleri, bunda (cennet ehlinin Allah&#39;ı g&ouml;receği) ittifak etmişlerdir; fakat Cehmiye, Mutezile, Batıniye ve Rafıziye gibi bidat ehli olanlar bunu ink&acirc;r etmişlerdir.</p>\n\n<p>\n	İbn-i Kayyim aynı kas&icirc;desinde ş&ouml;yle demiştir: &quot;Cennet ehli, zevk-i sefa ve nimet i&ccedil;inde y&uuml;zerken ve birbirlerini tebrik ederken, birden b&uuml;t&uuml;n cenneti kaplayan bir nur parlıyor; herkes kafasını nura doğru kaldırıyor ve Allah&#39;ın nurunu ve ardından kendilerine selam vermek i&ccedil;in gelen Allah&#39;ın kendisini m&uuml;ş&acirc;hede ediyorlar; Allah cennet ehline selam veriyor; ve o sırada cennet ehli, yaratıcılarını &acirc;şik&acirc;ra m&uuml;ş&acirc;hede ediyorlar.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a></p>\n\n<p>\n	İbn-i Kayyim bu s&ouml;zde, İbn-i Mace&#39;den bir riv&acirc;yete istinat etmiştir. Yine ş&ouml;yle diyor: &quot;Allah haz verici bir hitapla cennet ehline bir nevi Kur&#39;an til&acirc;vet ediyor ki, sanki b&ouml;yle bir til&acirc;veti bundan &ouml;nce duymamışlardı. Bunu Teberani riv&acirc;yet etmiş, ger&ccedil;ek anlamda Kur&#39;an til&acirc;vetinin bu olduğunu ve d&uuml;nyada dinlediğimizin farklı bir şey olduğunu s&ouml;ylemiştir.&quot;</p>\n\n<p>\n	Allah konusunda doğru itikat, O&#39;nun g&ouml;zle g&ouml;r&uuml;lemeyip, hi&ccedil;bir duyu organıyla idrak edilemeyeceğidir; z&icirc;r&acirc; kendisi buyurmuştur: <strong>&quot;G&ouml;zler onu fark edip kavrayamaz. Oysaki O, g&ouml;zleri g&ouml;r&uuml;r/bilir. O latiftir, l&uuml;tfu &ccedil;ok olduğu h&acirc;lde kendisi g&ouml;r&uuml;lemez; habirdir, her şeyden haberdardır.&quot;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[xxvii]</strong></a></strong></p>\n\n<h3>\n	5- Muhammed b. Ali Şevkani Sen&#39;ani (h. 1173-1250)</h3>\n\n<p>\n	Yemen&#39;in başkenti San&rsquo;a yakınlarında bulunan Şevkan k&ouml;y&uuml;nde 1173 yılında d&uuml;nyaya geldi; ve San&rsquo;a&#39;da yetişti. Babası ve bazı hocalardan fıkıh, usul ve had&icirc;s dersleri aldı. El-Bedr&#39;ut-Tali&#39; kitabında, &uuml;statlarının ve her birinden ders aldığı kitapların adlarını yazmıştır. &Ccedil;ok &ccedil;abuk fetva mercii oldu; San&rsquo;a ve diğer şehirlerden gelen fıkhi sorulara cevap veriyordu. Hen&uuml;z otuz yaşını doldurmadan m&uuml;&ccedil;tehit oldu ve taklidi bıraktı. Birka&ccedil; yıl San&rsquo;a şehrinin kadılığını yaptı. El-Bedr&#39;ut-Tali&#39; kitabında fihristini zikrettiği bir&ccedil;ok kitap yazdı.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a> 1250 veya 1255 yılında &ouml;ld&uuml;.</p>\n\n<p>\n	Şevkani, fıkıh ilmini &ouml;nce Zeydiyye mezhebine g&ouml;re &ouml;ğrenip, ona g&ouml;re kitap yazdı; ve bu mezhepte &ouml;nderlik makamına ulaştı. Had&icirc;s ilminde zamanının &acirc;limlerine &uuml;st&uuml;nl&uuml;k kurarak taklitten kurtulup i&ccedil;tihada erdi. &quot;es-Seyl&#39;ul-Cerrar&quot; adlı kitabında ortaya attığı i&ccedil;tihat ve g&ouml;r&uuml;şlerle, zamanın ulem&acirc;sıyla arasında m&uuml;nakaşalar &ccedil;ıktı. &Ccedil;oğu mukallit olup i&ccedil;tihat ehli olmayan kimseler, onun aleyhine kıyam ettiler. Ehlibeyt fıkhı hakkında yazdığı &quot;Şerh&#39;ul-Ezhar&quot; kitabında taklidi yermiş, delile bakılması gerektiğini savunmuştur. Z&icirc;r&acirc; ona g&ouml;re taklit haramdı; ve bu konuda &quot;el-Kavl&#39;ul-Mufid fi hukmu&#39;t-Taklit&quot; adında bir ris&acirc;le yazmıştır.</p>\n\n<p>\n	Bu ris&acirc;leden dolayı zamanın ulem&acirc;sından bir kısmının eleştiri ve saldırısına maruz kaldı. Bu y&uuml;zden San&rsquo;ada taklit ve i&ccedil;tihat taraftarları arasında fitne &ccedil;ıktı; ve taklit taraftarları, Şevkani&#39;yi, Ehlibeyt mezhebini yıkmaya kastetmekle su&ccedil;ladılar.</p>\n\n<p>\n	Şevkani, selef-i salih itikadını taşıyordu; i&ccedil;tihat kapısının kapalı olmadığını, Kur&#39;an ve had&icirc;slerde ge&ccedil;en Allah&#39;ın sıfatlarının z&acirc;hir&icirc; anlama geldiğini ve tevile karşı olduğunu belirtiyordu. Selef mezhebi konusunda &quot;et-Tuhefu bi Mezhebi&#39;s-Selef&quot; adında bir ris&acirc;le yazmıştır.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a></p>\n\n<p>\n	Şevkani&#39;nin fetvaları, meşhur &quot;Neylu&#39;l-Evtar Min Ehad&icirc;si Seyyidi&#39;l-Ehyar&quot; kitabında zikredilmiştir. Namaz kılmayanı k&acirc;fir,<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a> kabirlerin &uuml;zerine t&uuml;rbe yapmayı ve kabir ziy&acirc;reti i&ccedil;in sefere &ccedil;ıkmayı şirk sayıyordu.<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[xxxi]</a></p>\n\n<h3>\n	Şevkani&#39;nin &Ouml;zel İtikat Ve S&ouml;zleri:</h3>\n\n<p>\n	<strong>1- Kur&#39;an ve had&icirc;slerde mec&acirc;z c&acirc;iz değildir: </strong>Edebiyat ve l&uuml;gat erb&acirc;bı, mec&acirc;zın (kelimenin ger&ccedil;ek anlamının dışında kullanılması) Arap dilinde mevcut olduğunu, Kur&#39;an ve had&icirc;slerde de fazlaca bulunduğunu kabul etmelerine rağmen, Şevkani, Kur&#39;an ve had&icirc;slerde mec&acirc;z anlamı ink&acirc;r ederek,<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a> her kelimeyi zahir manasında kullanıyor. Mesela Arap&ccedil;a&#39;da el, nimet, kudret, iktidar ve tasallut gibi bir&ccedil;ok anlama gelen &quot;Yed&quot; kelimesinin ger&ccedil;ek anlamı el, mec&acirc;zi anlamları ise diğerleridir. Şevkani&#39;ye g&ouml;re &quot;Yed&quot; kelimesi Kur&#39;an&#39;da kullanıldığı her yerde el anlamındadır; &ouml;rneğin: <strong>&quot;Yahudiler dediler ki: Allah&#39;ın eli bağlıdır.&quot; Kendi elleri bağlandı/elleri bağlanasıcalar! S&ouml;ylemiş oldukları lakırdı y&uuml;z&uuml;nden l&acirc;netlendiler. S&ouml;ylediklerinin aksine, Allah&#39;ın iki eli de alabildiğine a&ccedil;ıktır; dilediği gibi bağışta bulunur.&quot;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\"><strong>[xxxiii]</strong></a></strong></p>\n\n<p>\n	B&uuml;t&uuml;n m&uuml;fessirler, Allah&#39;ın cisim olmadığı ve dolayısıyla hakiki anlamda ele sahip olmadığı i&ccedil;in, &quot;Yed&quot; kelimesini mec&acirc;z&icirc; olarak &quot;kudret&quot; anlamında yorumlamışlardır. Ve Şevkani birka&ccedil; &acirc;yetin z&acirc;hirine bakarak, Allah&#39;a el, kulak, g&ouml;z, y&uuml;z ve diğer uzuvlar isnat etmiştir.</p>\n\n<p>\n	<strong>2- Akait ve Hak Teala&#39;nın sıfatlarında tevil var ama ka&ccedil;ınmak gerek: </strong>Akait esaslarında ve Hak Teala&#39;nın sıfatlarında tevil imkanı konusunda &uuml;&ccedil; g&ouml;r&uuml;ş var: <strong>a) M&uuml;şebbihe&#39;nin<a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong>[xxxiv]</strong></a> g&ouml;r&uuml;ş&uuml;: </strong>Bu konularda tevilin yeri yok ve z&acirc;hiri mana esastır. <strong>b) İbn-i Burhan&#39;ın dediği Selefin g&ouml;r&uuml;ş&uuml;: </strong>Tevil var ama itikatta teşbihe ve t&acirc;tile (ink&acirc;r) inanmaksızın ka&ccedil;ınmak gerek; z&icirc;r&acirc; Allah ş&ouml;yle buyurmuştur: <strong>&quot;&hellip;ve onun tevilini Allah&#39;tan başkası bilmez&hellip;&quot;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\"><strong>[xxxv]</strong></a> </strong>Şevkani burada selef-i Salih yolunu se&ccedil;miş; y&acirc;ni tevil var ama biz ka&ccedil;ınıyoruz.<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a> Şevkani&#39;nin s&ouml;z&uuml;n&uuml;n anlamı şudur: &Acirc;yetlerin z&acirc;hiri uyarınca, Allah g&ouml;r&uuml;lebilir ve O&#39;na &acirc;z&acirc; ve organ isnat edilebilir. <strong>c) Mezkur konularda tevil mevcuttur: </strong>İbn-i Burhan&#39;a g&ouml;re bu &uuml;&ccedil; g&ouml;r&uuml;şten birincisi b&acirc;tıl; diğer ikisi sah&acirc;beden nakledilmiş ve &uuml;&ccedil;&uuml;nc&uuml;s&uuml; Ali (a.s), İbn-i Abbas, İbn-i Mes&#39;ud ve &Uuml;mm&uuml; Seleme&#39;den riv&acirc;yet edilmiştir.</p>\n\n<p>\n	<strong>3- Şevkani, Vehh&acirc;b&icirc;lerin aksine, mubahlık ilkesini se&ccedil;miştir: </strong>Mubahlık ilkesi, (Serbestiyet kuramı) yasak olduğuna dair kesin h&uuml;k&uuml;m bulunmayan her şeyin yapılmasının mubah ve c&acirc;iz olmasıdır; yasaklık ilkesi ise, cevazına dair bir delil bulunmayan her şeyin yapılmasının yasak olmasıdır. Şevkani, mubahlık ilkesini, bir kısım fıkıh&ccedil;ılardan, Şafii&#39;lerden bir gruptan, Muhammed b. Abdullah b. Abdu&#39;l-Hakem&#39;den ve m&uuml;teahhir &acirc;limlerden b&acirc;zısından nakletmiş ve yasaklık ilkesini cumhura nispet vermiştir; fakat kendisi birtakım delillerle mubahlık ilkesini se&ccedil;miştir;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a> ve bu, Vehh&acirc;b&icirc;lerin itikadına terstir.</p>\n\n<p>\n	<strong>4- Şevkani, t&uuml;rbe yapmayı ve kabirleri onarmayı haram sayıyor: </strong>Şevkani, kabir ziy&acirc;retini c&acirc;iz bilmekle beraber<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[xxxviii]</a> kabirleri onarmak, &uuml;zerine t&uuml;rbe dikmek ve ziy&acirc;ret amacıyla sefere &ccedil;ıkmak konusunda, kendisinden &ouml;nce İbn-i Teymiyye&#39;nin dile getirdiği g&ouml;r&uuml;şleri benimsemiştir. O d&ouml;nemde Muhammed b. Abdulvehhab ş&ouml;yle diyordu: İster şiddet kullanarak ister ulem&acirc;ya itirazla olsun, neden bu &ccedil;irkin işlerin &ouml;n&uuml; alınmıyor? Ve neden ilgisizlik g&ouml;steriliyor? B&uuml;t&uuml;n bu b&acirc;tıl inan&ccedil;lardan dolayı ne kadar fesat &ccedil;ıkmıştır; ki İslam kan ağlıyor. &Ouml;rneğin putperestlerin, putlarına inandığı kadar, c&acirc;hil halk da kabirlere inanmaktadır; kabirlerin yarar getirebileceğine veya zararı defedebileceğine inanıyorlar; dileklerinin kabul olmasına ve isteklerine kavuşmaya vesile olarak g&ouml;r&uuml;yorlar; ve Allah&#39;tan istenecek şeyleri, kabirlerden istiyorlar. Kabir ziy&acirc;retleri i&ccedil;in yolculuklara &ccedil;ıkıyor, kabir toprağından teberr&uuml;k umuyor ve yardım diliyorlar. Şevkani, bu &ccedil;irkin ve k&uuml;f&uuml;r kokan amellere Allah i&ccedil;in &ouml;fkelenecek ve bu temiz din uğruna himmet g&ouml;sterecek bilgili &acirc;lim, tenkit&ccedil;i talebe, emir, vezir, sultan, hi&ccedil; kimse olmadığına olduk&ccedil;a &uuml;z&uuml;lmektedir. Bize ulaşan haberlere g&ouml;re, kabir ziy&acirc;ret edenlerin bir&ccedil;oğu, yemin etmek gerektiğinde, yalan yere Allah&#39;a and i&ccedil;iyorlar; ama pirine, m&uuml;rşidine veya inandığı kimseye yemin etmesi istendiğinde, kabul etmeyip doğruyu itiraf ediyorlar; bu durum, b&ouml;yle kimselerin şirkinin, Allah, ikinin ikincisi veya &uuml;&ccedil;&uuml;n &uuml;&ccedil;&uuml;nc&uuml;s&uuml; diyenlerin şirkinden daha katı bir şirk olduğunun apa&ccedil;ık bir delilidir.<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[xxxix]</a></p>\n\n<p>\n	Şevkani, İsl&acirc;m alemini kapsayan bunca musibetlerden, M&uuml;sl&uuml;manlar arasında k&ouml;kleşen ve dini, temelden sarsmasından korkulan ihtilaf ve nifak etkenlerinden sarf-ı nazar ederek, b&uuml;t&uuml;n himmetini c&uuml;zi bir meseleye odaklamış ve meseleyi &ouml;ylesine b&uuml;y&uuml;k g&ouml;stermiş ki, M&uuml;sl&uuml;manların musibetinin sadece o mesele olduğu sanılmıştır. Onun i&ccedil;in din &acirc;limlerine ve M&uuml;sl&uuml;manların y&ouml;neticilerine hitaben ş&ouml;yle diyor: &quot;Din i&ccedil;in hangi musibet, k&uuml;f&uuml;rden daha şiddetli ve hangi bela, Allah&#39;tan gayrisine tapmaktan daha ziyank&acirc;r olabilir; ve M&uuml;sl&uuml;manların giriftar olabilecekleri musibetlerden hangisi bu musibetle boy &ouml;l&ccedil;&uuml;şebilir?!<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[xl]</a></p>\n\n<p>\n	Sen&#39;an&icirc;, İsl&acirc;m &uuml;mmetinin, Resulullah&#39;ın rızasının aksine, &ccedil;eşitli fırkalara b&ouml;l&uuml;nmesine &uuml;z&uuml;lm&uuml;yor; ve kendi kendine, bu b&ouml;l&uuml;k p&ouml;r&ccedil;&uuml;k olmanın nedenini ve nereden kaynaklandığını sormuyor. Fıkıh kitaplarında binlerce defa Ebu Yusuf, Muhammed b. Hasan Şeybani ve&hellip; gibi isimlerin ge&ccedil;mesine rağmen, bir kez olsun K&acirc;zım, S&acirc;dık ve Rıza isimlerinin ge&ccedil;memesine &uuml;z&uuml;lm&uuml;yor; bunlar Peygamber hanedanının erkanı değil mi? Bu, b&uuml;y&uuml;k bir musibet değil mi? Sahih-i Buhari&#39;de 9 bin, Sahih-i M&uuml;slim&#39;de 11 bin olmak &uuml;zere, Ehlis&uuml;nnet ulem&acirc;sının, t&uuml;m&uuml;n&uuml; sahih kabul ettiği 20 bin had&icirc;s mevcut; ama bu had&icirc;slerin bir tanesi bile Ehlibeyt İmamlarıyla ilintilenmemiştir; acaba bunca riv&acirc;yet arasında İmam Muhammed B&acirc;kır, C&acirc;fer-i S&acirc;dık ve Musa K&acirc;zım (Hepsine selam olsun) dan bir riv&acirc;yet olmaması &uuml;z&uuml;nt&uuml; verici değil mi?<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[xli]</a></p>\n\n<p>\n	Eğer bir g&uuml;n M&uuml;sl&uuml;manlar kendilerine gelecek olurlarsa, İsl&acirc;m&#39;ın &ouml;nemli meselelerini ve M&uuml;sl&uuml;manların sorunlarını d&uuml;ş&uuml;nmeleri gerekir; ve Sen&#39;an&icirc; gibilerinin s&ouml;zleri, asıl ağrıyı unutturan narkoz gibidir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Berbeh&acirc;r&icirc;, Hindistan&#39;da bir baharat ismidir. O zaman bu baharatı getirenlere berbeh&acirc;r&icirc; denilmiştir. Bu işle uğraşan Hasan b. Ali&#39;ye de Berbeh&acirc;r&icirc; lakabı verilmiştir.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- S&ouml;z konusu mescidi, &acirc;det&acirc; Peygamber-i Ekrem&#39;in (s.a.a) yıktırdığı Mescid-i Zırar&#39;a &ccedil;evirmişlerdi.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Nişvar&#39;ul-Muh&acirc;zara, c.2, s.134.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- İran&rsquo;ın g&uuml;neyinde yer alan bu g&uuml;nk&uuml; Mazendaran şehri.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- İrşad&#39;ul-Yakut, c.6, s.436.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- el-Bid&acirc;yet&#39;u ve&#39;n-Nihaye, c.11, s.201.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Kamil-u İbn-i Esir, c.6, s.282.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- el-Vafi bi&#39;l-Vefiyyat, c.12, s.146; Şezerat&#39;uz-Zeheb, c.2, s.319.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Tabakat&#39;ul-Henabile, Nablus&icirc;, s.299; el-E&#39;lam&#39;u Zerkali, c.2, s.201.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- Tecarub&#39;ul-Umem, c.5, s.322.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- el-Muntazam, İbn-i Cevzi, c. 6, s.32; el-Vafi Bi&#39;l-Vefiyyat, c.12, s.146.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- Şezerat&#39;uz-Zeheb&#39;den naklen, c.2, s.320-321.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- İzah&#39;ul-Meknun, c.1, s.8.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a>- Kitab&#39;ur-Reddi ala&#39;l Ehnai, İbn-i Teymiyye, s.27.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a>- a.g.e. s.30.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a>- Tarih&#39;ul-Bağdad, c.10, s.5-371.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a>- el-Muntazam, c.7, s.193.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a>- Vehh&acirc;b&icirc;ler, mezheplerinin yeni bir mezhep olmadığını, selef-i Salih (ge&ccedil;miş Salihler) mezhebi olduğunu, bu y&uuml;zden kendilerine Selefi dediklerini s&ouml;yl&uuml;yorlar.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a>- el-Bid&acirc;yet&#39;u ve&#39;n-Nihaye, c.14, s.138.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a>- Tezkiret&#39;ul-Huffaz, Zehebi, c.4, s.1498.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a>- ed-Durer&#39;ul-Kamine, c.1, s.323.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a>- Hediyyet&#39;ul-Ehbab, s.400.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a>- el-&Acirc;&#39;lam, Zerkeli, c.6, s.56.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a>- Ehbar&#39;un-Nisa, İbn-i Kayyim el-Cevziyye, Dr. Nizar, Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a>- Ravzet&#39;ul Muhibbin ve Nuzhet&#39;ul Muştakin, İbn-i Kayyim, tashih: Sabir Yusuf, Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a>- Tevzih&#39;ul-Mekasıd, c.2, s.573.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a>- En&#39;am/103; Minhac&#39;ul-Kerame, s.86.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a>- el-Bedr&#39;ut-Tali&#39;, c.1, s.479, c.2, s.214.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a>- el-Bedr&#39;ut-Tali&#39;, c.2, s.214-225.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a>- Neylu&#39;l-Evtar Min Ehad&icirc;si Seyyidi&#39;l-Ehyar, c.1, s.6-295.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a>- Neylu&#39;l-Evtar Min Ehad&icirc;si Seyyidi&#39;l-Ehyar, c.4, s.4-83.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a>- İrşadu&#39;l-Fuhul, c.3, s.22.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a>- Maide/64.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a>- Allah&#39;ı cisim bilip insana benzetenler.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a>- &Acirc;l-i İmran/7.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a>- İrşad-ul Fuhul, s.176.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a>- İrşad-ul Fuhul, s.284.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[xxxviii]</a>- Neylu&#39;l-Evtar Min Ehad&icirc;si Seyyidi&#39;l-Ehyar, c.4, s.109 dan itibaren.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[xxxix]</a>- Nahl/51: <strong>&quot;Allah buyurdu ki: &#39;İki ilah edinmeyin; ilah sadece bir tek ilahtır.&#39;&quot;</strong> ile Maide/73: <strong>&quot;Yine andolsun ki, &#39;Allah, &uuml;&ccedil;&uuml;n &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&#39; diyenler de k&uuml;fre batmıştır. Bir tek Tanrı dışında hi&ccedil;bir ilah yoktur.&quot;</strong> e iş&acirc;ret edilmektedir.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[xl]</a>- Neylu&#39;l-Evtar Min Ehad&icirc;si Seyyidi&#39;l-Ehyar, c.4, s.4-83.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[xli]</a>- Bu konuda, Kadı Beh&ccedil;et Efendi&#39;nin &quot;Muhammed Oğulları tarihinde Teşrih ve Muhakeme&quot; adlı &ccedil;ok değerli kitabına m&uuml;racaat edilebilir.</p>\n	</div>\n</div>','Vahhabîlik-Selefîlik-1','','publish','closed','open','','vahhabilik-selefilik-1','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3292',0,'post','',0),(3293,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Arap Yarımadası, bulunduğu konum itibariyle kendi i&ccedil;inde barındırdığı Arap yerleşimcilerine ait bir b&ouml;lgedir. Dinsel bağlamda ise, t&uuml;m d&uuml;nya M&uuml;sl&uuml;manlarının da sahip olduğu bir yerleşim birimidir burası. Dinin bu b&ouml;lgeye kazandırdığı anlam, ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze kadar bu beldelerde h&uuml;k&uuml;met edenler i&ccedil;in apayrı bir &ouml;nem ve ayrıcalık taşımaktadır. Bu b&ouml;lgelerde h&uuml;k&uuml;met etmek ve halkın dilinden d&uuml;şmemek uğruna h&acirc;kimler Cuma namazı hutbelerinde bile isimlerinin zikredilmesini &ouml;zellikle istemişlerdir. Ge&ccedil;en bu zaman diliminde yukarıda belirtilen uygulamadan, Abbas&icirc;ler de nasibini almıştır. Ardından h&uuml;k&uuml;met merkezi Kahire&rsquo;ye taşınmış ve sonraları ise Osmanlı h&uuml;k&uuml;mdarlarından Sultan Selim (M.926) bu b&ouml;lgeleri sultası altına almıştır. Zamanla Mekke ve Medine&rsquo;yi imparatorluk topraklarına katan Sultan Selim; Ahsa, Necd ve hatta Yemen gibi Arap Yarımadası&rsquo;nda bulunan diğer yerleşim birimlerini de ge&ccedil;en s&uuml;re i&ccedil;erisinde h&uuml;k&uuml;metine katmıştır.</p>\n\n<p>\n	Osmanlı, bir yandan imparatorluğu dahilindeki Avrupa kesiminde &ouml;nemli sorunlar yaşayıp Rusya&rsquo;nın da amansız baskılarına maruz kalırken, &ouml;te yandan Arap Yarımadası&rsquo;ndaki Necd ve Ahsa şehirlerinde Vahhab&icirc;lerle de bir &ccedil;ıkmazın i&ccedil;ine s&uuml;r&uuml;kleniyordu. Zira bir kabile lideri olan Muhammed b. Suud, Muhammed b. Abdulvahhab&rsquo;ın fikirleri doğrultusunda hareket edip onunla işbirliğinde bulunarak Milad&icirc; 1744 yılında Necd&rsquo;i, ardından Ahsa ve Katif beldelerini ele ge&ccedil;irerek Osmanlı&rsquo;yı uzun bir zaman zor durumda bıraktı. İlk etapta Osmanlı İmparatorluğu Hicr&icirc; 12. y&uuml;zyılın sonlarından 13. y&uuml;zyılın başlarına doğru bu grupla savaşa girerek onları b&uuml;y&uuml;k bir yenilgiye uğrattı.</p>\n\n<p>\n	Bu olay, aradan ge&ccedil;en y&uuml;zyılın sonunda Hicr&icirc; 14. y&uuml;zyılda tekrar yaşandı. Hen&uuml;z gen&ccedil; yaşta olmasına rağmen Suud kabilesinden olan Abd&uuml;laziz b. Abdurrahman yeni bir hareketin lideri olarak tarih sayfasında yerini aldı. Yalnız bu defa yaşanan otorite boşluğu, mevcut durum ve Arap beldelerinde Osmanlı ve T&uuml;rklere karşı duyulan aşırı kin ve &ouml;fke, onun i&ccedil;in bir şans olmuştu. Bu olayın ger&ccedil;ekleşme s&uuml;reci dikkatle incelendiğinde, karşımıza &ccedil;ıkan tablo şudur: Yaşanan olaylar, Arapların Osmanlı&rsquo;ya beslediği kin ve nefret, &ouml;te yandan Avrupa&rsquo;nın imparatorluk haritasındaki &uuml;lkeleri dağıtma politikası ve Osmanlı&rsquo;nın hasta adam konumunda oluşu, Suud Kabilesi i&ccedil;in tarih&icirc; bir fırsat oluşturmuştu. Suud kabilesine, Osmanlı sultasını t&uuml;m Arap beldelerinden kaldırarak kendi saltanatlarını kurmak i&ccedil;in &acirc;deta g&uuml;n doğmuştu.</p>\n\n<p>\n	Aradan ge&ccedil;en bu iki d&ouml;nem i&ccedil;erisinde Vahhab&icirc; akımı ile ilgili belgeler Osmanlılar tarafından dikkatlice kayıtlara ge&ccedil;irilmiş, bağımsız bir devlet olan Necd ile yapılan yazışma ve diğer t&uuml;m kayıtlar arşivlenmiştir. Bu belgeler şu anda T&uuml;rkiye&rsquo;nin Başbakanlık Arşivi&rsquo;nde bulunmaktadır. Bu kayıtlara dikkatlice bakıldığında, &ouml;nemli bilgiler i&ccedil;erdiği ve Osmanlı&rsquo;nın o d&ouml;nem i&ccedil;erisinde titiz bir &ccedil;alışma y&uuml;r&uuml;tt&uuml;ğ&uuml; ve mevcut saltanatın Vahhab&icirc; akımına karşı bakış a&ccedil;ısı &ccedil;ok a&ccedil;ık bir şekilde g&ouml;r&uuml;lecektir.</p>\n\n<p>\n	Osmanlılar, Vahhab&icirc;lere karşı siyas&icirc; ve asker&icirc; yaptırımlar uygularken, diğer yandan bu akımı bidat ve İsl&acirc;m dışı g&ouml;stermek i&ccedil;in yoğun bir &ccedil;aba ve gayret i&ccedil;erisine girerek tarih sayfasından silmeye &ccedil;alıştılar. Bu bağlamda Osmanlı &acirc;limleri Vahhab&icirc;liği hedef alan sayısız kitaplar yayınlamışlardır ki, bunların b&uuml;y&uuml;k bir &ccedil;oğunluğu o d&ouml;nemde İstanbul&rsquo;da basılmıştır. Fakat ne &uuml;z&uuml;c&uuml;d&uuml;r ki Ehlis&uuml;nnet &acirc;limlerinin, Vahhab&icirc;ler aleyhine yayınlamış oldukları kitaplar ve belgeler, bulunduğumuz d&ouml;nem i&ccedil;erisinde g&uuml;n y&uuml;z&uuml;ne &ccedil;ıkarılmamıştır.</p>\n\n<p>\n	Son yıllarda Arap Yarımadası hakkında Osmanlı&rsquo;ya ait belge ve arşivlerin incelenmesi ile ilgili olarak bilimsel bir &ccedil;alışma başlatılmıştır. Ş&uuml;phesiz bu sayısız tarih&icirc; belgeler, Arap Yarımadası&rsquo;yla ilgili bir&ccedil;ok bilinmeyeni g&uuml;n ışığına &ccedil;ıkaracaktır. Suudi Arabistan&rsquo;da Arap Yarımadası ile ilgili kitap veya makale şeklinde yayınlanmış olan &Uuml;stad Zekeriya Kurşun ve S&uuml;heyl S&acirc;b&acirc;n&rsquo;ın genellikle T&uuml;rk&ccedil;e ve &ccedil;ok az bir b&ouml;l&uuml;m&uuml; Arap&ccedil;a olan &ccedil;alışmaları da, Osmanlı belgelerinden yararlanılarak kaleme alınmıştır.</p>\n\n<p>\n	S&uuml;heyl S&acirc;b&acirc;n, Riyad şehrinin Kral Fahd K&uuml;t&uuml;phanesi&rsquo;nde g&ouml;revli araştırmacı olması hasebiyle, Vahhab&icirc;lik konusunda yanlı g&ouml;r&uuml;şleri ile bilinmektedir. Fakat Zekeriya Kurşun T&uuml;rkiye&rsquo;dedir ve bundan dolayı Vahhab&icirc;lik hakkında tarafsızlığını korumuştur. S&uuml;heyl S&acirc;ban&rsquo;ın kaleme aldığı &ldquo;Mes&acirc;dir-u Tarihi&rsquo;l-Cez&icirc;reti&rsquo;l-Arabiyye F&icirc; Turkiya&rdquo; (Arap Yarımadası Tarihinin T&uuml;rkiye&rsquo;deki Kaynakları) adlı kitabı, Kral Fahd K&uuml;t&uuml;phanesi tarafından basılmıştır. Bununla birlikte Suudi tarihiyle ilgili olarak &ldquo;Neşriyyetu&rsquo;d-D&acirc;re&rdquo; gibi muhtelif yayınlara sahip olan S&acirc;b&acirc;n, Osmanlı vesikalarının alt yapısını oluşturduğu &ldquo;Cez&icirc;retu&rsquo;l-Arap&rdquo; adlı kitabın da yazarıdır. Aynı şekilde &ldquo;Nusus-u Osmaniyye Ani&rsquo;l-Evz&acirc;i&rsquo;s-Sek&acirc;fiyye F&icirc;&rsquo;l-Hic&acirc;z&rdquo; isimli kitabı da aynı k&uuml;t&uuml;phane tarafından yayınlanmıştır.</p>\n\n<p>\n	&ldquo;el-Osmaniyyin ve &Acirc;l-u Su&ucirc;d F&icirc;&rsquo;l-Arş&icirc;fi&rsquo;l-Osman&icirc; (1745-1914)&rdquo; adlı eser &Uuml;stad Zekeriya Kurşun&rsquo;un uzun s&uuml;ren başarılı inceleme ve araştırmalarının sonucudur. Bu eser ilk olarak 1998 yılında T&uuml;rkiye&rsquo;de yayınlanmış, yenilerde Arap&ccedil;a olarak &ldquo;ed-D&acirc;ru&rsquo;l-Arabiyyeti li&rsquo;l-Mevsu&acirc;t&rdquo; adı altında L&uuml;bnan&rsquo;da basılmıştır.</p>\n\n<p>\n	Zekeriyya Kurşun Trabzon&rsquo;da d&uuml;nyaya gelmiş, Marmara &Uuml;niversitesi mezunlarındandır. Arap dili ve edebiyatını Boğaz İ&ccedil;i &Uuml;niversitesi&rsquo;nde tamamlayan Kurşun, ardından Kahire &Uuml;niversitesi&rsquo;nde &ldquo;Yeni Siyaset Tarihi&rdquo; adlı tezini tamamlayarak 1991 yılında Marmara &Uuml;niversitesi&rsquo;nden doktorasını almıştır. 1995 yılında &ouml;ğretim g&ouml;revlisi unvanını alan Zekeriya Kurşun, aradan ge&ccedil;en bu zaman zarfında Osmanlı ve Arap beldelerini konu edinen bir&ccedil;ok eser kaleme almıştır. Eserlerinde dikkat edilmesi gereken en &ouml;nemli husus, araştırmacının arşivleri irdeleyerek konuları t&uuml;m hatlarıyla ele alması ve tarih sayfalarına g&ouml;m&uuml;l&uuml; bir&ccedil;ok bilinmezi g&uuml;n y&uuml;z&uuml;ne &ccedil;ıkarmış olmasıdır.</p>\n\n<p>\n	Kitabın ilk b&ouml;l&uuml;m&uuml;, Osmanlı&rsquo;nın Necd ve Ahsa beldelerindeki otorite zayıflığı ve Vahhab&icirc; akımının 18. y&uuml;zyılın ortalarında (H. 12. yy) ortaya &ccedil;ıkışıyla ilgilidir. Bu b&ouml;l&uuml;mde &ouml;ncelikle Vahhab&icirc;lik akımı, mezheb&icirc; bir akımın &ccedil;ıkışı şeklinde anlatılırken, fikir babası ve kurucusun Muammed b. Abdulvahhab olduğu s&ouml;ylenmektedir. İbn Suud ile Abdulvahhab arasındaki birlik ve beraberliğe de devamında değinilmektedir. Bu b&ouml;l&uuml;m i&ccedil;erisinde başka bir başlık altında Vahhab&icirc;lerin Necd ve Ahsa beldelerini istilası anlatılırken, daha sonraları Irak&rsquo;a doğru y&ouml;nelmelerinden bahsetmektedir. İstila hareketi o denli hızla ilerlemekteydi ki, Kerbela&rsquo;ya kadar uzayan bir yelpaze ve ardı arkası kesilmeyen yağmalamaları ardından getirmekteydi. Vahhab&icirc;ler bu olaylarda Mekke, Medine ve Taif&rsquo;i de ele ge&ccedil;irdiler ve bu, Osmanlılara vurulan b&uuml;y&uuml;k bir darbe olmuştu.</p>\n\n<p>\n	Kerbela istilası ve muharrem ayında H&uuml;seyn&icirc; matem i&ccedil;in toplanan beş bin Şia&rsquo;nın hunharca katledilmesi, Şi&icirc;ler ile Vahhab&icirc;ler arasında vuku bulan tarihin en &ouml;nemli hadisesidir. Belirtilmesi gereken diğer bir nokta ise, Vahhab&icirc;ler Ahsa mıntıkasını ele ge&ccedil;irdikleri vakit Şi&icirc;lerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; &ouml;ld&uuml;rerek Şi&icirc; toplum &uuml;zerinde aşırı derece baskı uyguladılar. Aradan ge&ccedil;en zaman zarfında Vahhab&icirc;lere mensup bir kısım t&uuml;ccar Irak&rsquo;ın g&uuml;neyine doğru yolculuk etti ve Haz&rsquo;el kabilesine mensup bir grup Şi&icirc; ile aralarında &ccedil;ıkan &ccedil;atışmada birka&ccedil; Vahhab&icirc; &ouml;ld&uuml;r&uuml;ld&uuml;.</p>\n\n<p>\n	Vahhab&icirc;lerden duydukları endişe ve korku y&uuml;z&uuml;nden Haz&rsquo;el kabilesine uyarı mesajları g&ouml;nderen Osmanlı devletinin bu hareketi, Vahhab&icirc;leri razı etmeye yaramadı. Bu y&uuml;zden 20 Nisan 1801 yılında Kerbela&rsquo;ya h&uuml;cum ettiler. Muharrem ayının olması hasebiyle civar şehirlerden ve İran gibi komşu &uuml;lkelerden b&uuml;y&uuml;k bir ziyaret&ccedil;i kitlesi Kerbela&rsquo;ya akın etmişti. Mevcut olan tarih&icirc; vesikalar, o g&uuml;n Vahhab&icirc;lerin beş bin Hz. H&uuml;seyin dostunu ve Hz. H&uuml;seyin i&ccedil;in g&ouml;zyaşı d&ouml;k&uuml;p ziyaretine gelen insanların kanını d&ouml;kt&uuml;ğ&uuml;n&uuml; yazmaktadır. Mezarları ve harem b&ouml;lgesini tanınmayacak derecede tahribata uğratan Vahhab&icirc;ler, M&uuml;sl&uuml;manların mallarını da &ldquo;Ganimettir&rdquo; h&uuml;km&uuml;n&uuml; vererek el koyup yağmaladılar. Yarım g&uuml;n&uuml; aşmayan bu katliamın ve yağmalamanın ardından, Vahhab&icirc;ler Der&rsquo;iye isimli b&ouml;lgeye sığındılar. Yaşanan bu olaylardan son derece rahatsız olan İran, t&uuml;m &uuml;lkede genel yas il&acirc;n etti.</p>\n\n<p>\n	O d&ouml;nem i&ccedil;ersinde Necef şehri de tehlike altındaydı ve bundan dolayıdır ki S&uuml;leyman Paşa&rsquo;nın emri ile harem i&ccedil;erisinde bulunan kıymetli eşyalar Kazimiyye&rsquo;deki harem b&ouml;lgesine nakledildi. Der&rsquo;iye b&ouml;lgesinde Vahhab&icirc;lerle savaşmak &uuml;zere ordu hazırlayan S&uuml;leyman Paşa onlara yaptığı saldırıda pek başarılı olamadı. Yıllar sonra ise S&uuml;leyman paşa g&ouml;zlerini hayata yumdu. Diğer taraftan Hacı Osman olarak anılan bir kişi, kendisini Vahhab&icirc; tanıtarak Der&rsquo;iye&rsquo;ye girdi ve rivayetlere g&ouml;re Bağdat valisinin tahrikleri sonucu, şehir mescidinde Vahhab&icirc; devletinin h&acirc;kimi olan Abdulaziz b. Muhammed&rsquo;e saldırarak onu &ouml;ld&uuml;rd&uuml;. Ardından oğlu Suud yerine ge&ccedil;mesine rağmen Vahhab&icirc;lere karşı, Kerbela katliamından dolayı İsl&acirc;m d&uuml;nyasının &ouml;fkesi hi&ccedil;bir zaman dinmedi.</p>\n\n<p>\n	Yaşanan bu hadiselerden sonra kendilerinde cesaret bulan Vahhab&icirc;ler, Taif, Mekke ve Medine&rsquo;ye kadar uzanan yerleşim birimlerini işgal ederek ele ge&ccedil;irdiler. Bununla birlikte t&uuml;m bu olaylar, Osmanlı&rsquo;nın itibarını halkların g&ouml;z&uuml;nde yerle bir etmekteydi. Nihayet Suud, 1803 yılında Mekke&rsquo;ye girdi ve t&uuml;m kabir ve mezarları yerle bir etti. Tahrip edilmeyen tek bir yer kalmıştı. O da Makam-ı İbrahim. Ardından d&ouml;rt mezhep imamlarının namaz kıldırmasını engelledi, sonrasında ise herkesin kendi tayin ettiği imamın ardında namaz kılmasını emretti.</p>\n\n<p>\n	Ezilen halk her g&uuml;n yeni bir emirle karşı karşıya kalıyor, Suudiler ardı arkası kesilmeyen talimatlar yağdırmaya devam ediyorlardı. Verilen emirlerden bir diğeri de, Muhammed b. Abdulvahhab&rsquo;ın yazmış olduğu &ldquo;Keşfu&rsquo;l-Ş&uuml;behat&rdquo; adlı kitabın K&acirc;be&rsquo;de ders olarak okutulması ve insanların zorunlu olarak dinlemesiydi. T&uuml;m kahvehaneler kapatılarak t&uuml;t&uuml;n &uuml;r&uuml;nleri yasaklandı. Ardından Cidde&rsquo;ye saldırı d&uuml;zenleyerek orayı muhasara altına aldılar. Sonra Medine&rsquo;ye saldırarak şehrin d&ouml;rt bir tarafını kuşattıktan sonra t&uuml;m şehrin giriş &ccedil;ıkışlarını kontrol altına alıp yiyecek maddelerinin şehre girmesini &ouml;nlediler. T&uuml;m bu yaptıklarıyla M&uuml;sl&uuml;manların nefretini kazanmayı başarmıştılar artık. Kendilerini &ldquo;Harameyn Hizmet&ccedil;ileri&rdquo; (Mescid-i Haram ve Mescid-i Nebi) olarak tanıtan Osmanlı, i&ccedil;ine d&uuml;şt&uuml;ğ&uuml; &ccedil;ıkmazlara rağmen Vahhab&icirc;lik aleyhine propagandalar ve &ccedil;&ouml;kertme pl&acirc;nlar yapmaya başladı.</p>\n\n<p>\n	Yaşanan bu savaş ve &ccedil;atışma neticesinde yıllarca hac ameli yapılamadı ve M&uuml;sl&uuml;manlar bu y&uuml;zden Vahhab&icirc;ler aleyhine iyiden iyiye tahrik olmaya başladılar. Bu durum 1804 ile 1805 yıllarına kadar s&uuml;rd&uuml;. 1806 yılında ise Mekke tekrar kuşatıldı ve Vahhab&icirc;lerin eline ge&ccedil;ti. Artık Osmanlı sultanlarının ismi hutbelerden kaldırıldı. Suud kralı işi biraz daha ileriye g&ouml;t&uuml;r&uuml;p Şam, Bağdat ve civar şehirlere saldırarak t&uuml;m bu b&ouml;lgeleri yağma etmeye başladı.</p>\n\n<p>\n	İş bu noktaya varınca, Osmanlı İmparatorluğu İstanbul&rsquo;da yeni bir karar alarak Muhammed Ali Paşa&rsquo;yı devletin resm&icirc; temsilcisi olarak Vahhab&icirc;lerin ortadan kaldırılması i&ccedil;in g&ouml;revli kıldı. 1805 yılında Muhammed Ali Paşa Mısır valisi olarak tayin edildi. Saltanat erk&acirc;nı kendisine yazmış olduğu mektupta Medine&rsquo;yi muhasara altına alan ve dışardan yiyecek maddelerinin şehre girişini engelleyen Suud fitnesine karşı acil &ouml;nlemler almasını istedi. Bununla birlikte Mısır yetkililerine de Necd &ccedil;&ouml;llerinde aylarca kalınabilecek şekilde b&uuml;y&uuml;k bir ordu, m&uuml;himmat, yiyecek ve giyecek tedarik g&ouml;rmeleri emri verildi. Buna rağmen Mısır&rsquo;ın tamamen Muhammed Ali Paşa&rsquo;nın kontrol&uuml; altına ge&ccedil;mesi ve Hicaz ile Necd şehirleri i&ccedil;in bir şeyler yapması uzun zaman aldı.</p>\n\n<p>\n	O d&ouml;nemlerde Hicaz&rsquo;ın ve t&uuml;m Arap Yarımadası&rsquo;nın ge&ccedil;imi Mısır&rsquo;dan temin edilmekteydi. Muhammed Ali Paşa ticaret yollarının t&uuml;m&uuml;n&uuml; kapattı ve bu b&ouml;lgelerin halkına ambargo uygulayıp zor durumda bırakarak halkın kendisinin Vahhab&icirc;lere karşı m&uuml;cadele etmesini sağlamaya &ccedil;alıştı. Ardından Yasir Ahmed&rsquo;in komutanlığına bağlı olarak ordu g&ouml;nderdi, fakat bu ordu savaşı kaybetmek &uuml;zereydi. Durumu haber alan Muhammed Ali Paşa, Ahmed&rsquo;e destek birlikleri g&ouml;nderdi ve Ahmet bununla birlikte Medine şehrini Vahhab&icirc;lerin elinden kurtararak haberinin İstanbul&rsquo;a ulaşmasını sağladı. Bu haberle birlikte Saltanat erk&acirc;nı İstanbul&rsquo;da b&uuml;y&uuml;k sevin&ccedil; g&ouml;sterilerinde bulundu.</p>\n\n<p>\n	Bir yıl sonra, yani 1813 yılında Mekke şehri de bu yeni din getiren haric&icirc; grubun elinden kurtuldu ve ardından Suud b. Abdulaziz 1814 yılında &ouml;lerek yerine oğlu Abdullah ge&ccedil;ti.</p>\n\n<p>\n	Muhammed Ali Paşa bu defa oğlu İbrahim&rsquo;i sayısız te&ccedil;hizat ve donatılmış b&uuml;y&uuml;k bir orduyla birlikte Vahhab&icirc;lerin &uuml;zerine s&uuml;rd&uuml;. Bu orduda Vahhab&icirc;lerin yakıp yıktığı ve tahrip ettiği yapıtları tekrar inşa etmek i&ccedil;in g&ouml;revlendirilmiş &ccedil;ok sayıda m&uuml;hendis de bulunmaktaydı. Osmanlı ordusu bu defa Der&rsquo;iye&rsquo;ye kadar ilerledi ve orayı muhasara altına alarak Abdullah b. Suud&rsquo;un teslim olmasını istedi. Yapılan t&uuml;m uyarılara rağmen teslim olmaktan ka&ccedil;ınan Abdullah ve yandaşları tutuklanarak İstanbul&rsquo;a g&ouml;nderildiler. Abdullah&rsquo;ın tutuklanmasıyla birlikte şehir 1818 yılında tamamen ele ge&ccedil;irilmiş oldu.</p>\n\n<p>\n	İstanbul&rsquo;a getirilen Abdullah ve yandaşları, yapılan yargılama sonunda idama mahkum edildiler ve bu şekilde Suudların ilk devleti ortadan kaldırılmış oldu.</p>\n\n<p>\n	Yazar, kitabın ikinci b&ouml;l&uuml;m&uuml;nde Osmanlı&rsquo;nın Necd b&ouml;lgesine kurduğu h&acirc;kimiyeti, b&ouml;lgeyi bağımsız bir eyalet h&acirc;line getirmesini anlatmaktadır. Osmanlı&rsquo;nın, h&acirc;kimiyetini kaybetmemek i&ccedil;in Necd ve Ahsa gibi şehirlerde verdiği m&uuml;cadelenin ve &ccedil;ektiği sıkıntıların yanı sıra, Fars k&ouml;rfezinde İngilizler ile girmiş olduğu &ccedil;etin savaşları da konu alan bu b&ouml;l&uuml;m, T&uuml;rkiye Cumhuriyeti Başbakanlık Arşivleri&rsquo;ndeki tarih&icirc; vesikalardan yararlanılarak kaleme alınmıştır.</p>\n\n<p>\n	&Ouml;zellikle Necd b&ouml;lgesinden Vahhab&icirc;lerin siyas&icirc; akımlarının yok olması demek, mezheb&icirc; ve fikr&icirc; akımların ortadan kalkması anlamına gelmekteydi. Yazara g&ouml;re Vahhab&icirc; akımının &ccedil;ıkışı, ge&ccedil;miş tarihteki Haric&icirc;lerin &ccedil;ıkışına &ccedil;ok benzemektedir. Aralarındaki en b&uuml;y&uuml;k benzerliklere &ouml;rnek vermek gerekirse, ifrat ve tefritte bulunmalarıydı ki bu &ouml;zellik, bedev&icirc; Araplarına aittir. Haric&icirc;ler ve Vahhab&icirc;ler her ikisi bedev&icirc; idi ve hi&ccedil;bir h&uuml;k&uuml;meti kabullenmezlerdi. Bu y&uuml;zdendir ki Osmanlı hanedanlığı, b&ouml;lgedeki kabilelerin g&uuml;c&uuml;nden ve konumlarından haberdardı. Dengeli bir şekilde h&uuml;k&uuml;met ederek Suudilerin ihtiramlarını korumaya &ccedil;alışıyordu.</p>\n\n<p>\n	Kitabın &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; ise &Acirc;l-i Reşid&rsquo;in &ccedil;ıkışıyla ilgilidir. Suudilerin rakibi konumundaki Al-i Reşid, Vahhab&icirc;lerin sultasında olan b&ouml;lgeleri Osmanlıların yardımıyla yerle bir etti. Bu d&ouml;nem, İngilizler ile Osmanlıların Necd ve sahil b&ouml;lgelerinde s&uuml;ren savaş zamanlarına rastlamaktadır. Bu d&ouml;nem i&ccedil;erisinde Suudiler ikinci bir akım başlatarak Riyad ve etraf şehirleri ele ge&ccedil;irdiler. Bu olay ise, Al-i Reşid&rsquo;in &ccedil;ok g&uuml;&ccedil;l&uuml; olduğu bir d&ouml;nemde Abdurrahman b. Suud&rsquo;a yapılan baskı neticesinde, ailesinden oğlu Abdulaziz ve şu anki oğlu Fahd ve Abdullah&rsquo;ın Riyad&rsquo;dan Kuveyt&rsquo;e ka&ccedil;tıkları d&ouml;nemlere aittir. (1891)</p>\n\n<p>\n	Aradan 11 yıl ge&ccedil;memişti ki fırsatı ganimet bilen Suudiler, bazı kabileler ile anlaşmalı olarak bir gece yarısı Riyad&rsquo;a geldiler. Al-i Reşid tarafından g&ouml;revlendirilmiş h&acirc;kimi &ouml;ld&uuml;rerek b&ouml;lgenin h&acirc;kimiyetini ele ge&ccedil;irdiler. Ardından civar şehirlere &ccedil;eşitli baskınlar ve saldırılar d&uuml;zenleyerek onları teker teker ele ge&ccedil;irmeye başladılar.</p>\n\n<p>\n	Kitabın d&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m&uuml; ise, Ahsa&rsquo;nın Abdulaziz tarafından kuşatılması ve bu b&ouml;lgede meydana gelen diğer &ouml;nemli olayları konu almaktadır.</p>\n\n<p>\n	D&ouml;nemin Vahhab&icirc; ve Osmanlı ilişkilerini konu alan tarih&icirc; vesikalar, Osmanlı&rsquo;nın, Suudi ve Vahhab&icirc; akımına karşı g&ouml;r&uuml;şlerini a&ccedil;ık&ccedil;a ortaya koymakla birlikte &ccedil;ok &ouml;nemli perde arkası olayları da yansıtmaktadır. Suud h&uuml;k&uuml;metinin Abdulaziz b. Abdurrahman ile kurulması, İngilizlerin Necd ve diğer etraf şehirler &uuml;zerinde Suud h&uuml;k&uuml;metinin kurulması i&ccedil;in yapmış olduğu işbirliği ve sonu&ccedil; olarak Arap Yarımadası&rsquo;na h&uuml;k&uuml;mranlık, bunlardan sadece birka&ccedil;ıdır. (bk. Aynı kitabın, 337-338 sayfaları)</p>\n\n<p>\n	Yazar, ge&ccedil;en bu uzun d&ouml;nem i&ccedil;erisinde Al-i Reşid&rsquo;in konumunu, Osmanlılar ve Şerif H&uuml;seyin&rsquo;in b&ouml;lge &uuml;zerinde zayıflamasını ve Vahhab&icirc;lerin g&uuml;c&uuml;ne g&uuml;&ccedil; kattığını, Osmanlı arşivlerindeki tarih&icirc; vesikaları dikkatle inceleyerek yazmıştır.</p>','Kerbela’da Beş Bin Hüseyin Aşığının Katledilmesi','','publish','closed','open','','kerbelada-bes-bin-huseyin-asiginin-katledilmesi','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3293',0,'post','',0),(3294,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Kerbela hadisesi ve Hz. H&uuml;seyin&rsquo;in kıyamı ile ilgili olarak d&uuml;nya d&uuml;ş&uuml;n&uuml;rleri kıyamın azameti, İmam&rsquo;ın ashabının g&ouml;stermiş olduğu fedak&acirc;rlık ve bu kıyamın etkileri konusunda &ccedil;ok &ccedil;eşitli g&ouml;r&uuml;şler ileri s&uuml;rm&uuml;şlerdir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şlerin i&ccedil;inde İsl&acirc;m d&uuml;ş&uuml;n&uuml;rlerinin yanı sıra M&uuml;sl&uuml;man olmayan fikir adamları da hamaset ve cesaret dolu Aşura olayını kaleme almış ve hakkında &ccedil;eşitli fikir ve g&ouml;r&uuml;şler beyan etmişlerdir.</p>\n\n<p>\n	Onların, Aşura ve Kerbela olayları hakkında s&ouml;ylemiş oldukları s&ouml;zleri veya kaleme aldıkları yazılardan &ccedil;ok &ouml;nemli ve &ccedil;arpıcı bulduklarımızın bir kısmını sizlerle paylaşmak istedik:</p>\n\n<p>\n	<strong>Mahatma Ghandi </strong>(Hindistan&rsquo;ın efsanev&icirc; &Ouml;zg&uuml;rl&uuml;k Lideri)</p>\n\n<p>\n	B&uuml;y&uuml;k İsl&acirc;m Şehidi, İmam H&uuml;seyin&rsquo;in hayatını dikkatlice okudum ve araştırdım. Tarihin Kerbela sayfalarını dikkatle karıştırıp incelediğimde, vardığım kanı şu oldu: Eğer bir g&uuml;n Hindistan zafere ulaşmak istiyorsa, izlemesi gereken yol ancak İmam H&uuml;seyin&rsquo;in yoludur.</p>\n\n<p>\n	<strong>Muhammed Ali Cinnah </strong>(Pakistan&rsquo;ın B&uuml;y&uuml;k &Ouml;nderi)</p>\n\n<p>\n	Tarih İmam H&uuml;seyin&rsquo;den daha cesur ve fedak&acirc;r birini ne yazmış, ne de g&ouml;rm&uuml;şt&uuml;r. Bu y&uuml;zdendir ki ben, t&uuml;m d&uuml;nya M&uuml;sl&uuml;manlarının kendisini Irak topraklarında kurban etmiş bu şehidin yolunu izlemeleri gerektiği inancını taşımaktayım.</p>\n\n<p>\n	<strong>Charles Decknes </strong>(Meşhur İngiliz Yazar)</p>\n\n<p>\n	Eğer İmam H&uuml;seyin d&uuml;nyev&icirc; istek ve arzuları i&ccedil;in savaşmış olsaydı, anlamadığım şey neden kız kardeşini, kadınları ve &ccedil;ocukları yanında g&ouml;t&uuml;rs&uuml;n? Demek ki akıl onun sadece ve sadece İsl&acirc;m uğruna kendisini feda ettiğine h&uuml;kmediyor.</p>\n\n<p>\n	<strong>Thomas Carlail </strong>(İngiliz Filozof ve Tarih&ccedil;i)</p>\n\n<p>\n	Kerbela trajedisinden aldığım en b&uuml;y&uuml;k ders, H&uuml;seyin ve ashabının Allah&rsquo;a karşı sarsılmaz bir imana sahip olmalarıdır. Onların &ldquo;Hakkı batıldan ayıran &ccedil;oğunluktur.&rdquo; ilkesini yıkarak, az bir kitle ile savaşı kazanmaları beni şaşkına &ccedil;evirmiştir.</p>\n\n<p>\n	<strong>Edward Braun </strong>(İngiliz Batı Bilimcisi)</p>\n\n<p>\n	Acaba Kerbela hadisesini duyduğunda h&uuml;z&uuml;nlenmeyen ve kedere b&uuml;r&uuml;nmeyen bir kalp var mıdır? Hatta M&uuml;sl&uuml;man olmayan bile bu tertemiz insanların İsl&acirc;m i&ccedil;in verdiği m&uuml;cadeleyi ve &ccedil;ektiği acıları ink&acirc;r edemez.</p>\n\n<p>\n	<strong>Fredrick James </strong></p>\n\n<p>\n	İmam H&uuml;seyin ve diğer kahraman şehitlerin verdiği ders şudur ki: D&uuml;nya hayatı adalet, sevgi ve muhabbet &uuml;zeredir. Bu temel esaslar hi&ccedil;bir zaman değişmez. Bu esaslara karşı &ccedil;ıkanlar ise karşılarında direnecek mutlaka birilerini bulurlar. Bu, d&uuml;nyanın hi&ccedil;bir zaman değişmeyecek kanunudur.</p>\n\n<p>\n	<strong>L. M. Bouyed</strong></p>\n\n<p>\n	Asırlardır insanoğlu y&uuml;rekli olmayı, cesareti, korkusuzluğu kendisi i&ccedil;in yeğlemiştir. Bu y&uuml;zdendir ki, &ouml;zg&uuml;rl&uuml;k ve adalet hi&ccedil;bir zaman zul&uuml;m ve fesat ordusu karşısında teslim olmamıştır. İmam H&uuml;seyin&rsquo;in azamet ve cesareti de bunun en b&uuml;y&uuml;k &ouml;rneğidir. Ben o b&uuml;y&uuml;k fedak&acirc;rlıklar g&ouml;stererek kendi canlarından ge&ccedil;en insanları anmaktan b&uuml;y&uuml;k mutluluk duyuyorum. Aradan 1300 yıl ge&ccedil;miş olsa bile&hellip;</p>\n\n<p>\n	<strong>Washington Eirweing </strong>(Amerikalı Meşhur Tarih&ccedil;i)</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) Yezid&rsquo;e teslim olarak hayatını kurtarabilirdi belki. Ama İsl&acirc;m &ouml;nderliği buna izin vermiyordu ve İmam H&uuml;seyin Yezid&rsquo;i halife olarak tanıyamazdı. İmam her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml;, baskıyı İsl&acirc;m&rsquo;ın &Uuml;meyyeoğulları&rsquo;nın pen&ccedil;esinden kurtulması i&ccedil;in katlanarak sıcak &ccedil;&ouml;l ortasında kupkuru toprak &uuml;st&uuml;nde &ouml;l&uuml;m&uuml; tercih etti. H&uuml;seyin&rsquo;in ruhu asla fena olmayacaktır. Ey kahraman, ey cesaret timsali! Ey benim efendim, ey H&uuml;seyin!</p>\n\n<p>\n	<strong>Thomas Messarick</strong></p>\n\n<p>\n	Her ne kadar bizim papazlarımız Hz. Mesih İsa&rsquo;nın musibetlerini anlatarak insanları duygulandırsalar bile, H&uuml;seyin&rsquo;in takip&ccedil;ilerinde yatan heyecan ve h&uuml;z&uuml;n, Mesih İsa&rsquo;nın sevenlerinde yoktur. Zira Mesih&rsquo;in musibeti bir saman &ccedil;&ouml;p&uuml; kadar ise, H&uuml;seyin&rsquo;in musibeti dağ gibidir.</p>\n\n<p>\n	<strong>Morris Dockbery</strong></p>\n\n<p>\n	H&uuml;seyin&rsquo;in matem meclislerine bakıldığında şu s&ouml;zler kulaklara &ccedil;arpmaktadır: H&uuml;seyin insanlığın izzet ve şerefi, İsl&acirc;m dininin y&uuml;celiği ve azameti i&ccedil;in kendi ve evl&acirc;tlarının canından, malından vazge&ccedil;erek Yezid&rsquo;in maceralarına kendisini alet etmedi. &Ouml;yleyse gelin bizler de onun yolundan gidelim ve zalimlere boyun eğmeyerek kurtuluşa erelim. Bizler de onun gibi zilletle yaşamaktansa, izzetli &ouml;l&uuml;m&uuml; se&ccedil;elim.</p>\n\n<p>\n	<strong>Alman Barbin </strong>(Doğubilimcisi)</p>\n\n<p>\n	H&uuml;seyin (a.s) kendisini ve en yakınlarını kurban ederek, haklılığını ve mazlumiyetini t&uuml;m d&uuml;nyanın g&ouml;zleri &ouml;n&uuml;ne serdi. D&uuml;nyaya fedak&acirc;rlık ve y&uuml;reklilik dersi vererek İsl&acirc;m ve M&uuml;sl&uuml;manların adını tarih sayfasındaki en y&uuml;ksek satırlara yazdırdı. Bu İsl&acirc;m&rsquo;ın b&uuml;y&uuml;k askeri, t&uuml;m d&uuml;nya halklarına zulm&uuml;n ve baskının kalıcı olmadığını, her ne kadar b&uuml;y&uuml;k ve yıkılmaz gibi g&ouml;r&uuml;nseler bile hakkın ve hakikatin karşısında r&uuml;zgara tutulmuş bir saman misali darmadağın olacağını &ouml;ğretmiştir.</p>\n\n<p>\n	<strong>Bint&rsquo;uş-Ş&acirc;t&icirc; </strong></p>\n\n<p>\n	İmam H&uuml;seyin&rsquo;in kız kardeşi Zeynep, İbn Ziyad ve &Uuml;meyyeoğulları&rsquo;na zafer şarabını tattırmadı ve onların zafer kadehlerine zehir kattı. Aşura&rsquo;dan sonra yaşanan t&uuml;m siyas&icirc; olaylar, Muhtar ve Abdullah b. Z&uuml;beyir&rsquo;in kıyamı, Emev&icirc;lerin &ccedil;&ouml;k&uuml;ş&uuml; ve Abbas&icirc;lerin h&uuml;k&uuml;mete gelişi, Şi&icirc;liğin yaygınlaşması gibi olaylarda Kerbela kahramanı Zeyneb&rsquo;in &ccedil;ok b&uuml;y&uuml;k rol&uuml; olmuştur.</p>\n\n<p>\n	<strong>Liyakat Ali Khan </strong>(Pakistan&rsquo;ın İlk Başbakanı)</p>\n\n<p>\n	Bu muharrem g&uuml;n&uuml;, t&uuml;m d&uuml;nya M&uuml;sl&uuml;manları i&ccedil;in b&uuml;y&uuml;k bir anlam taşımaktadır. Bug&uuml;nde, İsl&acirc;m&rsquo;ın en trajik ve en &uuml;z&uuml;c&uuml; olayı yaşanmıştır. Hz. H&uuml;seyin (a.s) h&uuml;z&uuml;nle birlikte hakik&icirc; İsl&acirc;m&rsquo;ın sonsuz ve ebed&icirc; fetih ruhu oldu. Zira bu ruh, il&acirc;h&icirc; iradeye tamamen teslim olmuştu. Bu olay bizlere her ne şartlar altında olursak olalım, adalet ve haktan ayrılmamayı &ouml;ğretmektedir.</p>\n\n<p>\n	<strong>George Joerdak </strong>(Hıristiyan Bilim Adamı ve Edebiyat&ccedil;ı)</p>\n\n<p>\n	Yezit, halkı H&uuml;seyin&rsquo;i &ouml;ld&uuml;rmeleri ve kanını d&ouml;kmeleri i&ccedil;in teşvikte bulunduğunda, halk ş&ouml;yle diyordu: &ldquo;Karşılığında ne kadar para vereceksin?&rdquo; Ama H&uuml;seyin&rsquo;in ashabı H&uuml;seyin&rsquo;e, &ldquo;Biz seninleyiz. Yetmiş defa &ouml;ld&uuml;r&uuml;lsek dahi, asla d&ouml;nmeyeceğiz ve tekrar safında savaşıp can vereceğiz.&rdquo;diyorlardı.</p>\n\n<p>\n	<strong>Abbas Mahmud Akkad </strong>(Arap Yazar ve Edebiyat&ccedil;ısı)</p>\n\n<p>\n	H&uuml;seyin&rsquo;in kıyamı, tarihte hi&ccedil;bir dinsel davetin ve siyas&icirc; oluşumların ger&ccedil;ekleştiremediği eşsiz bir kıyamdır. Emev&icirc; devleti bu kıyamdan sonra bir insanın &ouml;mr&uuml; kadar dahi devam edemedi ve H&uuml;seyin&rsquo;in şahadetinden sonra ge&ccedil;en altmış yıl i&ccedil;inde darmadağın oldu.</p>\n\n<p>\n	<strong>Ahmed Mahmud Subhi </strong></p>\n\n<p>\n	Her ne kadar savaş ve siyaset meydanında H&uuml;seyin b. Ali (a.s) kaybetmiş gibi g&ouml;r&uuml;nse de, tarihin hi&ccedil;bir sayfasında yenilenin kanının yenilenlerin faydasına aktığını yazmamıştır. H&uuml;seyin&rsquo;in kanı; Z&uuml;beyir&rsquo;in oğlunun devrimini, Muhtarın kıyamını ve diğer &ccedil;eşitli kıyamları da ardından getirdi. &Ouml;yle ki Emev&icirc; h&uuml;k&uuml;meti sonunda yıkıldı ve H&uuml;seyin&rsquo;in intikam feryadı t&uuml;m saltanatların, h&uuml;k&uuml;metlerin koltuğunu sallamaya yetti.</p>\n\n<p>\n	<strong>Antor Bara </strong>(Hıristiyan)</p>\n\n<p>\n	Eğer H&uuml;seyin bize ait olsaydı, her tarafta onun i&ccedil;in bir bayrak dalgalandırır, her k&ouml;yde onun i&ccedil;in minberler kurar ve insanları Hıristiyanlığa onun adıyla &ccedil;ağırırdık.</p>\n\n<p>\n	<strong>Geibeone </strong>(İngiliz Tarih&ccedil;i)</p>\n\n<p>\n	Her ne kadar Kerbela vakıası &uuml;zerinden uzun yıllar ge&ccedil;se ve bizler her ne kadar Arap olmasak da, bununla beraber Hz. H&uuml;seyin&rsquo;in &ccedil;ektiği &ccedil;ile ve zorluklar en taş kalpli insanı bile titretmektedir. Zira H&uuml;seyin&rsquo;i duyan her insan, benliğinin en &uuml;cra k&ouml;şesinde bile o b&uuml;y&uuml;k insana karşı mutlaka bir sevgi ve muhabbet oluştuğunu g&ouml;recektir.</p>\n\n<p>\n	<strong>Nickolsen </strong>(Meşhur Doğubilimcisi)</p>\n\n<p>\n	&Uuml;meyyeoğulları zalim ve asi idi. İsl&acirc;m h&uuml;k&uuml;mlerini g&ouml;rmezlikten gelerek M&uuml;sl&uuml;manları zelil duruma d&uuml;ş&uuml;r&uuml;yorlardı&hellip; Tarihi incelediğimizde karşımıza şu tablo &ccedil;ıkıyor: Din, kukla bir h&uuml;k&uuml;mdara karşı kıyam etti ve din&icirc; h&uuml;k&uuml;met, imparatorluğun karşısında yer aldı. Buna g&ouml;re insaflıca h&uuml;k&uuml;mde bulunan tarih, H&uuml;seyin&rsquo;in kanının &Uuml;meyyeoğulları&rsquo;nın boynunda olduğuna kanaat etmektedir.</p>\n\n<p>\n	<strong>Sir Phearsi Saecks </strong>(İngiliz Doğubilimcisi)</p>\n\n<p>\n	Hakikaten de az bir kitlenin g&ouml;stermiş olduğu bu y&uuml;reklilik ve cesaret, asırlardır duyan herkesin sempatisini kazanarak takdire şayan olmuştur. Bu bir avu&ccedil; y&uuml;rekli ve kahraman halk kitlesi, hi&ccedil;bir zaman silinmeyecek m&uuml;cadele ruhları ile ebediyete kadar kendilerinden s&ouml;z ettireceklerdir.</p>\n\n<p>\n	<strong>Thamlas Thondon </strong>(Hintli, Eski Hindistan Milli Kongre Başkanı)</p>\n\n<p>\n	G&ouml;sterilen bu fedak&acirc;rlık ve y&uuml;ksek cesaret &ouml;rneği, İmam H&uuml;seyin&rsquo;in şahadetiyle insanların d&uuml;ş&uuml;nce ve fikir yapısının y&uuml;kselişe ge&ccedil;mesine sebep oldu. Dolayısıyla s&uuml;rekli anlatılmalı, unutturulmamalıdır.</p>\n\n<p>\n	<strong>Abdurrahman Şerq&acirc;v&icirc; </strong>(Mısırlı Edebiyat&ccedil;ı ve Bilim Adamı)</p>\n\n<p>\n	H&uuml;seyin, din ve &ouml;zg&uuml;rl&uuml;ğ&uuml;n timsali bir şehittir. Bu y&uuml;zdendir ki H&uuml;seyin ile sadece Şi&icirc;lar değil, bil&acirc;kis t&uuml;m &ouml;zg&uuml;rl&uuml;k&ccedil;&uuml; d&uuml;nya halkları bu eşsiz insanla iftihar etmelidirler.</p>\n\n<p>\n	<strong>Taha H&uuml;seyin </strong>(Mısırlı Bilim Adamı ve Edebiyat&ccedil;ı)</p>\n\n<p>\n	H&uuml;seyin (a.s) fırsatı ele ge&ccedil;irmek, babasının izlediği yolu bıraktığı yerden takip ederek cihadı yeniden başlatmak uğruna kendisini aşk ateşinde yaktı. Muaviye ve yandaşları hakkında &ccedil;ekinmeksizin konuşuyordu. &Ouml;yle ki Muaviye onu tehdit etmeye başlamıştı. Ama H&uuml;seyin kendi dostlarına hakkı savunurken gevşek davranmamayı &ouml;ğretti.</p>\n\n<p>\n	<strong>Abdulhamid Cevdet&rsquo;es-Sehar </strong>(Mısırlı Yazar)</p>\n\n<p>\n	H&uuml;seyin (a.s), Yezid&rsquo;e biat edemez ve h&uuml;k&uuml;metini asla kabul edemezdi. Aksi h&acirc;lde zulm&uuml;, zilleti ve tuğyan s&uuml;tunlarını sağlamlaştırmış olurdu. Sonu&ccedil; itibariyle zulme karşı boyun eğmiş olurdu. Fakat H&uuml;seyin aile fertlerinin esir d&uuml;şmelerine, kendisinin ve ashabının &ouml;l&uuml;m&uuml;ne rağmen bunların hi&ccedil;birine rıza g&ouml;stermedi.</p>\n\n<p>\n	<strong>Allame Tantavi </strong>(Mısırlı Filozof ve Bilim Adamı)</p>\n\n<p>\n	(H&uuml;seyn&rsquo;nin &Ouml;yk&uuml;s&uuml;&rsquo;nden bir kesit:) Aşk &ouml;zg&uuml;rl&uuml;k&ccedil;&uuml;leri Allah yolunda fedak&acirc;rlığa davet ettiler. Onlar i&ccedil;in &ouml;l&uuml;me koşmak en b&uuml;y&uuml;k arzu ve istek olmuştu. Kurbang&acirc;ha doğru birbirleriyle yarışırcasına hızla ilerlemekteydiler.</p>\n\n<p>\n	<strong>el-Ubeyd&icirc; </strong>(Musul M&uuml;ft&uuml;s&uuml;)</p>\n\n<p>\n	Kerbela faciası, insanlık tarihinin ender vakalarından biridir. Bu faciayı yaşatanların da, ender insanlar oldukları gibi&hellip; H&uuml;seyin b. Ali, mazlumun hakkını savunmayı, insanlığın &ccedil;ıkarlarını korumayı kendi vazifesi bildi. Bu y&uuml;zdendir ki hi&ccedil;bir zaman zulme ve zalime karşı m&uuml;samaha g&ouml;stermedi. T&uuml;m benliğini o b&uuml;y&uuml;k kurbangahta feda etti. Nitekim Allah katında &ldquo;Şehitlerin Efendisi&rdquo; olarak isimlendirildi. Tarihe ise adını, &ldquo;&Ouml;zg&uuml;rl&uuml;k&ccedil;&uuml;lerin &Ouml;nderi&rdquo; olarak kazıdı. Evet! O sonunda bekli de istediğinden daha &ccedil;oğunu elde etti.</p>\n\n<p>\n	<strong>Sonu&ccedil;:</strong></p>\n\n<p>\n	Yukarıda s&ouml;ylenen t&uuml;m bu s&ouml;zlerden sonra ancak ş&ouml;yle bir netice alınabilir:</p>\n\n<p>\n	<strong>1- İmam H&uuml;seyin&rsquo;in kıyam sebebi: </strong>İsl&acirc;m&rsquo;ın bek&acirc;sı ve azameti, Kur&rsquo;&acirc;n h&uuml;k&uuml;metinin idamesi, imamet y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;, insanlığın haysiyet, şeref ve namusunun korunması, &uuml;mmetin yeniden ısl&acirc;hı, iyiliğin emredilmesi, k&ouml;t&uuml;l&uuml;klerden sakındırılması ve insan&icirc; değerleri g&ouml;zeterek mazlumun hakkını zalimden almak i&ccedil;indir.</p>\n\n<p>\n	<strong>2- H&uuml;seyn&icirc; kıyamın tanımı: </strong>Onun kıyamı g&uuml;zel huy, cesaret ve toplumsal değerler &uuml;zerine kuruluydu. Bu y&uuml;zden cihadın diğer adı &ldquo;Zilletin defedilmesi, faziletin yeşertilmesi&rdquo; olmuştur.</p>\n\n<p>\n	<strong>3- İmam H&uuml;seyin&rsquo;in kıyamı ve etkileri: </strong>Halkın uyanışı, dine t&uuml;m benlikleriyle iman edip yeni bir diyanet sayfası a&ccedil;ması.</p>\n\n<p>\n	<strong>4- Bu mektep t&uuml;m d&uuml;nya halklarına neyi &ouml;ğretti?: </strong>Bu mektebin verdiği ders, ebed&icirc; ilkelere dayalıdır. &Ouml;zg&uuml;rl&uuml;k ve adaletten başlayıp sevgi ve muhabbete uzayan geniş bir yelpaze misali.</p>\n\n<p>\n	Savaş esnasında bile duyguyu, merhameti, saflığı, aşkı ve sevdayı aşılayan bir derstir bu. Zulm&uuml;n, sitemin, s&ouml;m&uuml;rgenin karşısında nasıl durulması gerektiğini; cesareti, fedak&acirc;rlığı ve hak &uuml;zere sebat ederek zorluklar karşısında direnmeyi &ouml;ğretmektedir.</p>\n\n<p>\n	Zulm&uuml;n karşısında suskunluğu zillet bilip adaletin, hakkın, &ouml;zg&uuml;rl&uuml;ğ&uuml;n ve hepsinden &ouml;nemlisi imanın, hangi şartlar altında olursa olsun paha bi&ccedil;ilemeyecek değerler olduğunu &ouml;ğretmektedir.</p>\n\n<p>\n	Evet bu mektep hak ile olmayı, yani imanı, yani Yaratan&rsquo;ı &ouml;ğretmektedir.</p>\n\n<p>\n	Bu mektep t&uuml;m &ouml;zg&uuml;rl&uuml;k&ccedil;&uuml; d&uuml;nya halklarına ve milletlerine zafer yolunu &ouml;ğretmektedir.</p>\n\n<p>\n	Kısacası az bir kitleyle dahi nice zaferlere imza atılacağını &ouml;ğretmektedir...</p>','Kerbela Ve Yabancılar','','publish','closed','open','','kerbela-ve-yabancilar','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3294',0,'post','',0),(3295,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 style=\"text-align: right;\">\n	H&uuml;ccet&rsquo;&uuml;l İsl&acirc;m İbrahim&icirc;yan</h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	İnsan beden ve ruh, aşina ve yabancı, ayb ve gayb bileşimi bir varlıktır. İnsan i&ccedil;in aşina olan, ruh; yabancı olan ise bedendir. Şair bu ger&ccedil;eğe ş&ouml;yle temas etmektedir:</p>\n\n<p>\n	<em>&Ouml;z işinle uğraş, sana ne elden?</em></p>\n\n<p>\n	<em>Başka vadilerde ev kurmak neden? </em></p>\n\n<p>\n	<em>Kim sana yaddır bil! Bu hak&icirc; tenin!</em></p>\n\n<p>\n	<em>Bundan dolayıdır senin kederin</em></p>\n\n<p>\n	<em>Miski tene değil, canına payla </em></p>\n\n<p>\n	<em>Misk nedir? Allah&rsquo;tan, adından başka!</em></p>\n\n<p>\n	<em>Misk i&ccedil;re olsa da şu beden eğer</em></p>\n\n<p>\n	<em>&Ouml;l&uuml;m g&uuml;n&uuml; iğren&ccedil; kokusun verir.</em></p>\n\n<p>\n	<strong>Başka bir deyişle:</strong></p>\n\n<p>\n	<em>Tenin yarısı ayb yurdundan</em></p>\n\n<p>\n	<em>Diğer yarısı da gayb yurdundan</em></p>\n\n<p>\n	İnsanın bedeni yemekle beslenir ve g&uuml;&ccedil;lenir; yemeği terk etmekle de zayıflar, erir gider. İnsanın ruhu da aynen bedeni gibi kendine uygun gıda ile gelişir/beslenir; onu terk etmekle de yıpranır gider.</p>\n\n<p>\n	İnsan ruhu, semav&icirc; kel&acirc;mı dinlemekle ve k&ouml;k&uuml; gayb &acirc;leminde olan s&ouml;zleri duymakla beslenir/gelişir; &ccedil;&uuml;nk&uuml; gayb k&ouml;kenli ruh, ancak gayb k&ouml;kenli gıdayla beslenir ve olgunlaşır.</p>\n\n<p>\n	İrfan ehli şairler, bu ger&ccedil;eğe ş&ouml;yle değinmişlerdir:</p>\n\n<p>\n	<em>Hayvan ot yiyerek gelişir sade </em></p>\n\n<p>\n	<em>İnsansa gelişir izzet, şerefle </em></p>\n\n<p>\n	<em>İnsan olgunlaşır kulak yoluyla </em></p>\n\n<p>\n	<em>Hayvansa gelişir yemek, i&ccedil;mekle</em></p>\n\n<p>\n	<em>&Ouml;z işinle uğraş, hikmet rızkı ye</em></p>\n\n<p>\n	<em>G&ouml;nl&uuml;n olgunlaşsın izzet, şerefle.</em></p>\n\n<p>\n	<span dir=\"RTL\">]</span>İrfan ehlinin s&ouml;z&uuml;nde ge&ccedil;en canavar ve hayvan gibi terim ve s&ouml;zc&uuml;kler, hak&icirc; bedeni ima etmektedir.<span dir=\"RTL\"> [</span></p>\n\n<p>\n	İşte bundan dolayıdır ki y&uuml;ce Allah, s&uuml;rekli olarak semav&icirc; hikmet ayetlerini insanın can kulağına til&acirc;vet etmeleri i&ccedil;in peygamberler g&ouml;ndermiştir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim bu bağlamda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Allah, m&uuml;minlere kendilerinden bir peygamber g&ouml;ndermekle onlara karşı b&uuml;y&uuml;k bir l&uuml;tufta bulundu. Bu peygamber onlara Allah&rsquo;ın ayetlerini okuyor, onları arıtıyor, onlara kitap ve hikmeti &ouml;ğretiyor. Oysa onlar daha &ouml;nce a&ccedil;ık bir sapıklık i&ccedil;inde idiler.&rdquo;</strong> &nbsp;(&Acirc;l-i İmr&acirc;n, 164)</p>\n\n<p>\n	&nbsp;İnsan, vahiy kel&acirc;mını dinlemek ve i&ccedil;eriği hakkında yoğunlaşmak ve d&uuml;ş&uuml;nmekle ebed&icirc; mutluluk ve olgunluğunu kazanabilir; bundan uzak durması ve mahrum kalması durumunda ise ebediyen mutsuz ve bedbaht olacaktır.&nbsp;</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in buyurduğuna g&ouml;re cehennem ehli, ateşe d&uuml;ş&uuml;şlerini iki nedene dayandıracak ve ş&ouml;yle diyeceklerdir:</p>\n\n<p>\n	<strong>&ldquo;Ve derler ki: Eğer duysaydık yahut akıl etseydik, yakıp kavuran cehennem ehli olmazdık.&rdquo;</strong> &nbsp;&nbsp;(M&uuml;lk, 10)</p>\n\n<p>\n	Aziz İsl&acirc;m Peygamberi&rsquo;ne (s.a.a) verilen en b&uuml;y&uuml;k nimet Kur&rsquo;&acirc;n-ı Kerim olmuştur. Y&uuml;ce Allah, İsl&acirc;m Peygamberi&rsquo;ne (s.a.a) bahşettiği nimetleri sıralarken, bunların en &ouml;nemlisinin Kur&rsquo;&acirc;n ve F&acirc;tiha Suresi olduğunu ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<strong>&ldquo;Andolsun ki biz sana, tekrarlanan yedi ayeti ve pek b&uuml;y&uuml;k olan Kur&rsquo;&acirc;n&rsquo;ı verdik.&rdquo;</strong> &nbsp;&nbsp;&nbsp;(Hicr, 87)</p>\n\n<p>\n	Bağışlayıcı ve c&ouml;mert Peygamberimiz (s.a.a), -kendisinden başka kimsenin l&acirc;yık olmadığı- bu y&uuml;ce nimeti, hi&ccedil;bir &uuml;cret beklentisinde olmaksızın &uuml;mmetine bağışlamıştır.</p>\n\n<p>\n	Altyapısını hazırlamış ve filizlenmeye elverişli canlar dışında kimsenin Kur&rsquo;&acirc;n&rsquo;dan yararlanamayacağını da g&ouml;z ardı etmemek gerekir.&nbsp;&nbsp;&nbsp; &nbsp;</p>\n\n<p>\n	Şairin de dediği gibi:</p>\n\n<p>\n	<em>Ger&ccedil;eği duymakla adam olunmaz</em></p>\n\n<p>\n	<em>Her kuşun lokması incir olamaz.</em></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim bu ger&ccedil;eğe ş&ouml;yle dikkat &ccedil;ekmektedir:</p>\n\n<p>\n	<strong>&ldquo;Ve biz, Kur&#39;&acirc;n&rsquo;dan, inananlara şifa ve rahmet olan ayetleri indirmedeyiz ve bunlar, zalimlerin ancak ziyanlarını arttırır.&rdquo;</strong> &nbsp;(İsr&acirc;, 82)</p>\n\n<p>\n	Bir başka şair bu ger&ccedil;eği ş&ouml;yle dile getirmiştir:</p>\n\n<p>\n	<em>Varlık letafetinde ş&uuml;phe olmayan yağmur</em></p>\n\n<p>\n	<em>Bağda lale yeşertir, &ccedil;&ouml;l de diken g&ouml;ğertir.</em></p>\n\n<p>\n	Buna binaen insanın yapması gereken en &ouml;nemli işlerden biri, Kur&rsquo;&acirc;n&rsquo;ın semav&icirc; sofrasında oturup il&acirc;h&icirc; ayetler gıdası ve yağmuruyla ruhunu doyurması ve sirab etmesidir. Kur&rsquo;&acirc;n&rsquo;dan nasibini almamış olan can ise, can bile değildir.</p>\n\n<p>\n	Bunun şiir diline aksetmiş h&acirc;li ş&ouml;yledir:</p>\n\n<p>\n	<em>İnekte, merkepte bir başka can var</em></p>\n\n<p>\n	<em>İnsan t&uuml;r&uuml;ndeyse başka bir can.</em></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s), Kur&rsquo;&acirc;n-ı Kerim&rsquo;in til&acirc;veti hakkında ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Bir gecede on ayet okuyan kimse, gafillerin dışında tutulur; elli ayet okuyan kimse, zikredenler z&uuml;mresinde anılır; y&uuml;z ayet okuyan kimse, ibadet ehlinden hesap edilir; iki y&uuml;z ayet okuyan kimse, huşu ehli olarak yazılır; &uuml;&ccedil; y&uuml;z ayet okuyan kimse, kurtuluşa erenlerden sayılır; beş y&uuml;z ayet okuyan ise, m&uuml;&ccedil;tehitler z&uuml;mresine yazılır.&rdquo; </em></p>','Kur’ân Okumak','','publish','closed','open','','kuran-okumak','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3295',0,'post','',0),(3296,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p>\n	&nbsp;\n	<p>\n		Her ne kadar İran&rsquo;ın ve Osmanlı&rsquo;nın eski d&ouml;nem yazarları^, Muhammed b. Abdulvahhab&rsquo;ın<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Hanef&icirc; mezhebine mensup olduğu g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ne s&uuml;rm&uuml;ş olsalar bile,<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> onun talim ve tedrisat &uuml;sl&ucirc;bu ve Hanbel&icirc; mezhebinde ge&ccedil;irdiği başarılı s&uuml;re&ccedil;, apayrı bir g&ouml;r&uuml;nt&uuml; &ccedil;izmektedir. Tabi bununla birlikte babasının ve kardeşinin b&uuml;y&uuml;k Hanbel&icirc; &acirc;limlerinden olmaları, aynı zamanda takip&ccedil;ilerinin de kendilerini Hanbel&icirc; mezhebinden tanıtmaları hasebiyle Vahhab&icirc;lik fırkasının temelinde Hanbel&icirc; mezhebinin yattığı ve bu fırkanın ilham kaynağının Hanbel&icirc; mezhebi olduğu ş&uuml;phesiz bir ger&ccedil;ektir.</p>\n</p>\n\n<p>\n	Dikkat edilmesi gereken bir diğer nokta ise, Vahhab&icirc;liğin kurucularından olan Ebu Muhammed Berbehar&icirc;, İbn Bute, İbn Teymiyye, İbn Kayyum ve Muhammed b. Abdulvahhab gibi isimlerin, Hanbel&icirc; mezhebinin hatırı sayılır &acirc;limlerinden olmalarından dolayıdır ki, Vahhab&icirc;ler kendilerini Ehlis&uuml;nnet Ve&rsquo;l-Cemaat ve Hanbel&icirc; mezhebine mensup kişiler olarak tanıtmaktadırlar.</p>\n\n<p>\n	Subhi Mahmasan&icirc; konuyla ilgili olarak ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;...Hanbel&icirc; mezhebi diğer Ehlis&uuml;nnet mezhepleri arasında en az cemaate sahip olan mezheptir. Bu mezhebin kurucuları ise kendisinden sonra yaşamış olan İsl&acirc;m&rsquo;ın iki b&uuml;y&uuml;k &acirc;lim ve m&uuml;&ccedil;tehidi İbn Teymiyye ve &ouml;ğrencisi olan İbn Kayyum&rsquo;dur. Aradan ge&ccedil;en uzun yıllardan sonra Hicr&icirc; on ikinci y&uuml;zyıla gelindiğinde, Muhammed b. Abdulvahhab bu mezhep &uuml;zerinde birtakım fikr&icirc; ve akidev&icirc; g&ouml;r&uuml;ş değişikliklerine giderek kendi kuracağı mezhebin temel taşlarını oluşturmuş ve ardından Vahhab&icirc;lik adı altında yeni bir mezhep kurmuştur. Halen bu mezhebe mensup insanlar, Suudi Arabistan&rsquo;da yaşamaktadırlar.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Fakat Doktor Zeki&rsquo;nin yazdığına g&ouml;re Vahab&icirc;leri Hanbel&icirc;lerden ayıran iki &ouml;nemli unsur vardır:</p>\n\n<p>\n	Birincisi, Ehlis&uuml;nnet mezhepleri olan Malik&icirc;, Hanef&icirc;, Şafi&icirc; ve Hanbel&icirc; dışındaki mezhep imamlarına taklidi kesinlikle yasaklarlar. Bunlardan biri de Şia mezhebidir ki kesinlikle kabul etmezler.</p>\n\n<p>\n	İkincisi ise, Vahhab&icirc;ler fer&rsquo;&icirc; olan meselelerde Ahmed b. Hanbel dışındaki diğer &uuml;&ccedil; imamın da g&ouml;r&uuml;şlerini Kur&rsquo;&acirc;n ve S&uuml;nnet&rsquo;e uygun olması kaydıyla kesin h&uuml;kmetmeleri h&acirc;linde amel ederler. &Ouml;zellikle Ahmed b. Hanbel&rsquo;in g&ouml;r&uuml;ş&uuml;n&uuml; benimseme gibi bir zorunluluk g&ouml;rmezler.</p>\n\n<p>\n	Konuyla ilgili olarak Doktor Zeki ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Vahhab&icirc; mezhebi de diğer mezheb&icirc;, siyas&icirc;, i&ccedil;tima&icirc; gruplar gibi bir asimilasyona uğramış ve bu asimle yelpazesi talim ve amel noktasına kadar uzamıştır.&rdquo;</p>\n\n<p>\n	&ldquo;Bunlardan birisi de Vahhab&icirc;lerin &ouml;nde gelen isimlerinden biri olan Abdulaziz &Acirc;l-i Suud ile Şi&icirc; fırkalarından olan Zeyd&icirc; mezhebine mensup padişah İmam Yahya arasında 1934 tarihinde Yemen&rsquo;de baş g&ouml;steren savaş ve ardından ikili arasında imzalanan barış anlaşmasıdır. Bu barış anlaşmasında, Abdulaziz &Acirc;l-i Suud tarafından İsl&acirc;m kardeşliğine ve kral Yahya&rsquo;nın Yemen&rsquo;in şer&rsquo;&icirc; h&acirc;kimi olarak kalmasına dair şartların kabul&uuml;, yukarıda belirtilen Vahhab&icirc; geleneğine (d&ouml;rt mezhep imamları dışındaki hi&ccedil;bir imamın kabul&uuml; m&uuml;mk&uuml;n değildir prensibine) ters bir g&ouml;r&uuml;nt&uuml; &ccedil;izmiş olup, a&ccedil;ık bir itirafın vesikası h&acirc;line gelmiştir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Tabii bunların dışında Hanbel&icirc;ler ile Vahhab&icirc;ler arasında daha bir&ccedil;ok farklılıklar da vardır. &Ouml;rneğin, Ahmed b. Hanbel ve taraftarları her ne kadar Vahhab&icirc;lerin yasakladığı bazı şeyleri yasaklayarak onlarla g&ouml;r&uuml;ş birliği i&ccedil;inde olsalar dahi, hatta &ouml;zellikle Berbehar&icirc; d&ouml;neminde yasaklama konusunda aşırı derecede sert tutumlar sergilemiş olsalar bile, hi&ccedil;bir zaman İsl&acirc;m&rsquo;ın diğer fırkaları ve mezheplerine karşı k&uuml;f&uuml;r ile ithamda bulunmaz, İsl&acirc;m beldelerini de Daru&rsquo;l-K&uuml;fr (K&uuml;f&uuml;r Beldesi) olarak il&acirc;n etmez ve bundan kesinlikle sakınırlardı. Aynı şekilde Hanbel&icirc;ler, Hz. Resulullah&rsquo;ın (s.a.a) ziyaretine veya diğer İsl&acirc;m b&uuml;y&uuml;klerinin mezarlarını ziyarete gidenleri tekfir etmez ve m&uuml;şrik ithamıyla yargılamazlardı.</p>\n\n<p>\n	<strong>VAHHAB&Icirc;LER İLE HARİC&Icirc;LER ARASINDAKİ BENZERLİKLER</strong></p>\n\n<p>\n	Araştırmacılara g&ouml;re, Vahhab&icirc;lik ile Haric&icirc;lik arasında g&ouml;zle g&ouml;r&uuml;l&uuml;r derecede benzerlikler bulunmaktadır ve bu benzerlikler, Vahhab&icirc;liğin, Haric&icirc;liğin ve Haric&icirc;lerin d&uuml;ş&uuml;ncesinin bir devamı niteliği taşıdığı kanaatini doğurmaktadır. Bilindiği &uuml;zere Haric&icirc; fırkası, Sıffin Savaşı esnasında yaşanan Hakemiyet (hakemlik) olayında meydana gelmiş bir gurup olmakla birlikte inan&ccedil; sistemi birka&ccedil; esas &uuml;zerine şekillenmiştir:</p>\n\n<p>\n	1- İmam Ali&rsquo;nin (a.s) Osman&rsquo;ın, Muaviye&rsquo;nin, Cemel ashabının, Tahkim ashabının ve hakemlik olayını kabul eden herkesin k&acirc;fir olduğu.</p>\n\n<p>\n	2- Yukarıda sayılan ve k&uuml;f&uuml;r ile itham edilen şahısların k&acirc;fir olmadıklarını savunanların k&acirc;fir oldukları.</p>\n\n<p>\n	3- İmanın sadece kalp ile olmadığı, bil&acirc;kis emir ve yasaklara uymanın da imanın ger&ccedil;eklerinden ibaret olduğu.</p>\n\n<p>\n	4- Zalim h&uuml;k&uuml;mdara karşı kıyam etmenin ve b&ouml;ylesi durumlarda ayaklanmanın vacip olduğu.</p>\n\n<p>\n	Bunlar, onların &ouml;nemli &ouml;zelliklerinden sadece birka&ccedil; tanesidir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yukarıda sayılan t&uuml;m bu maddeler ile birlikte bu ifrat ve tefrit topluluğu, zamanla t&uuml;m M&uuml;sl&uuml;manları k&uuml;f&uuml;rle itham eder ve kılı&ccedil;tan ge&ccedil;irilmesi g&ouml;r&uuml;ş&uuml;n&uuml; savunur bir h&acirc;l almaya başladılar.</p>\n\n<p>\n	Merhum All&acirc;me Emin, değerli eseri olan &ldquo;Keşf&rsquo;ul-İrtiyab F&icirc; Etb&acirc;i Muhammed b. Abdulvahhab&rdquo; adlı kitabında &ldquo;Vahhab&icirc;lik ile Haric&icirc;lik Arasındaki Benzerlikler&rdquo; başlığı altında geniş bir b&ouml;l&uuml;m ayırarak konuyu ele almıştır. Bizler burada birka&ccedil; paragrafla yetiniyoruz:</p>\n\n<p>\n	<strong>1-</strong> Haric&icirc;lerin &ldquo;Allah&rsquo;tan başka h&uuml;k&uuml;m koyan yoktur.&rdquo; sloganı, her ne kadar hak bir s&ouml;z ise de, bundan maalesef batıl irade edilmiştir. &Ccedil;&uuml;nk&uuml; Haric&icirc;ler bundan kendi k&ouml;t&uuml; emelleri doğrultusunda istifade etmişlerdir. M&uuml;minlerin Emiri Hz. Ali&rsquo;nin (a.s) buyurduğu gibi: <em>&ldquo;Evet! Bu s&ouml;z Allah&rsquo;ın hak s&ouml;z&uuml;d&uuml;r, yalnız bu hak s&ouml;z&uuml; batıl bir şekilde kullanmaya &ccedil;alıştılar.&rdquo;</em> Haric&icirc;lerin bundan kastı ise, hi&ccedil; kimsenin y&ouml;netici ve h&acirc;kim olamayacağı ve din&icirc; hi&ccedil;bir konuda hakemiyete (hakemliğe) baş vurulamayacağıdır. Bu y&uuml;zdendir ki Sıffin&rsquo;de meydana gelen &ldquo;hakemlik&rdquo; olayını k&uuml;f&uuml;r ve g&uuml;nah &uuml;zere bilmektedirler. H&acirc;lbuki Kur&rsquo;&acirc;n-ı Kerim&rsquo;e bakıldığında, insanların ihtil&acirc;flı oldukları konularda aralarında belirleyecekleri hakeme başvurmaları &ouml;ğ&uuml;tlenmiştir. Mesel&acirc;:</p>\n\n<p>\n	<strong>&ldquo;Kadın ile kocası arasında meydana gelen ihtil&acirc;ftan dolayı korkuya kapıldığınızda, kadının ve erkeğin ailesinden birer hakem se&ccedil;in.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	Başka bir ayette ise:</p>\n\n<p>\n	<strong>&ldquo;Sizden iki adil şahit se&ccedil;in ki adaletle h&uuml;kmetsinler.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	Aynı şekilde Vahhab&icirc;lerin şu sloganlarını da hatırlatmakta fayda vardır:</p>\n\n<p>\n	&ldquo;Dua, şefaat, tevess&uuml;l, yardım istemek sadece Allah&rsquo;tandır; başkasından istenemez.&rdquo;</p>\n\n<p>\n	Her ne kadar bu s&ouml;zler doğruyu ifade etse bile, Vahhab&icirc;ler bu s&ouml;zleri farklı şekillerde değerlendirerek kendilerine has yorumda bulunmaktadırlar.</p>\n\n<p>\n	Evet; dua, şefaat, tevess&uuml;l ve yakarış sadece Allah&rsquo;adır. Ger&ccedil;ek manada &ccedil;ağrılan sadece Allah&rsquo;tır ve t&uuml;m sıkıntılardan, k&ouml;t&uuml;l&uuml;klerden kurtulmak ve doğru d&uuml;r&uuml;st bir hayat s&uuml;rmek uğruna a&ccedil;ılan niyaz elleri t&uuml;m&uuml;yle Allah&rsquo;a y&ouml;neliktir. Yardım edecek O&rsquo;dur; hayat veren, şifa veren, dertlere derman, ihtiya&ccedil; sahiplerinin ihtiyacını karşılayan ve şefaat sadece ve sadece O&rsquo;nun emriyle ger&ccedil;ekleşmektedir. Fakat bu noktada Vahhab&icirc;lerin kastettiği şudur: &ldquo;Bir insan, y&uuml;ce Allah&rsquo;ın kendisinin aziz ve değerli kıldığı kimseler ile O&rsquo;na y&ouml;nelmemeli, onlara kesinlikle ihtiya&ccedil; duymamalı ve hi&ccedil; kimseyi de Allah ile arasında aracı olarak veya kıyamet g&uuml;n&uuml; şefaat&ccedil;i olmaları i&ccedil;in kabul etmemelidir.&rdquo;</p>\n\n<p>\n	<strong>2-</strong> Haric&icirc;ler ile Vahhab&icirc;ler arasındaki ikinci benzerlik de ş&ouml;yledir: Haric&icirc;ler dış g&ouml;r&uuml;n&uuml;şe fazlasıyla &ouml;nem verir, namaz ve Kur&rsquo;&acirc;n til&acirc;vetleri hususunda &ccedil;ok ihtimam g&ouml;sterirlerdi. Hatta Haric&icirc;lerin alınlarında aşırı secdeden dolayı yağ bezeleri oluşmuş ve kendilerini bin bir t&uuml;rl&uuml; meşakkate sokarak Allah&rsquo;ın rızasını kazanmaya &ccedil;alışırlardı. Bakın Haric&icirc;ler hakkında Hz. Ali (a.s) ne g&uuml;zel buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Benden sonra Haric&icirc;ler ile savaşmayın. Zira hakkı aramak uğruna batıla saplananlarla, batılı isteyip de ona bulaşanlar bir değildirler.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	Haric&icirc;ler, g&uuml;nah ve haramlardan kesinlikle sakınan kimselerdi. &Ouml;yle ki onlardan birisi kılı&ccedil; ile bir domuz &ouml;ld&uuml;r&uuml;p kanını yere akıttığında, diğeri tarafından hemen itiraza maruz kalarak, &ldquo;Yery&uuml;z&uuml;nde fesat işledin!&rdquo; şeklinde uyarılarla karşı karşıya kalırdı. Veya bir başkası yol &uuml;zerinde yerde bulduğu bir hurmayı ağzına koyup yemek istediğinde, diğeri alelacele koşar ve ağzından hurmayı &ccedil;ekip &ccedil;ıkarıp, &ldquo;Haram yedin!&rdquo; diye itiraz ederdi.</p>\n\n<p>\n	Vahhab&icirc;ler de aynen b&ouml;yledirler. G&ouml;r&uuml;nt&uuml; itibariyle aşırı taassup&ccedil;u ve din&icirc; meselelerde ise zoru se&ccedil;erler. Namazı tam vaktinde kılmaya ehemmiyet g&ouml;sterip Allah&rsquo;a karşı yapılan ibadetlerle kendilerini yorar ve s&uuml;rekli hakkı arar bir g&ouml;r&uuml;nt&uuml; &ccedil;izerler; ancak yanlış bir yol se&ccedil;mişlerdir kendilerine. Haramlar ve g&uuml;nahlar konusunda o kadar titiz davranırlar ki, hatta şer&rsquo;&icirc; h&uuml;km&uuml; kendileri i&ccedil;in kesinlik kazanmadığından dolayı telgrafı kullanmazlar.</p>\n\n<p>\n	Aşırı derecede taassup ehli olduklarına dair bir başka olay ise, benim (All&acirc;me Emin) kendi g&ouml;rd&uuml;ğ&uuml;m bir Vahhab&icirc;nin alışveriş esnasındaki tavrıdır. Cebindeki yeni riyaller ile eski riyalleri ayrı tutarak harcıyor ve eski riyal verip yeni paralarla &ccedil;ok c&uuml;zi bir miktarda fark &ouml;deyerek yapılacak değişime ise faiz h&uuml;km&uuml; ge&ccedil;erlidir diyerek şiddetle karşı &ccedil;ıkıyordu. Paraları değiş tokuş yapan adam oradan ayrılıp gitmek istediğinde, Vahhab&icirc;nin yanına gelerek, &ldquo;Dualarında beni de unutma olur mu?&rdquo; diyerekten vedalaştı. Vahhab&icirc; şahıs ise, &ldquo;Allah seni hidayet etsin!&rdquo; dedi. Ve ardından bana d&ouml;nerek, &ldquo;Bu g&ouml;rd&uuml;ğ&uuml;n adam Yahudi idi işte.&rdquo; dedi.</p>\n\n<p>\n	<strong>3-</strong> Vahhab&icirc;ler ile Haric&icirc;ler arasındaki &uuml;&ccedil;&uuml;nc&uuml; benzerliğin şu olduğunu s&ouml;yleyebiliriz: Haric&icirc;ler kendileri dışındaki M&uuml;sl&uuml;manları k&acirc;firlikle itham eder ve b&uuml;y&uuml;k g&uuml;nahlara bulaşmış insanların ebed&icirc; cehennem ateşinde yanacakları inancını taşırlardı. Aynı şekilde kendileri dışındaki M&uuml;sl&uuml;manların canını ve kanını mubah sayarak onların &ccedil;ocuklarını esir alır ve &ldquo;Eğer İsl&acirc;m &uuml;lkesindeki b&uuml;y&uuml;k g&uuml;nahların &ouml;n&uuml;n&uuml; almazsanız, İsl&acirc;m &uuml;lkesi k&uuml;f&uuml;r &uuml;lkesine d&ouml;ner.&rdquo; diye feryat figanlar ederlerdi. Acımasızlık ve taassup g&ouml;zlerini o kadar bağlamıştı ki, Peygamber sahab&icirc;si olan Abdullah b. Habbab&rsquo;ı dahi oru&ccedil;lu bir h&acirc;lde ve boynuna Kur&rsquo;&acirc;n sayfalarını asılmış bir vaziyette Hz. Ali&rsquo;ye bağlı olduğundan dolayı acımasızca &ouml;ld&uuml;rd&uuml;ler ve eşinin de karnını par&ccedil;aladılar. Kendisine ise, &ldquo;Boynunda asılı olan bu Kur&rsquo;&acirc;n&rsquo;ın h&uuml;km&uuml;nce seni &ouml;ld&uuml;receğiz.&rdquo; dediler. Sonunda onun başını bir akarsuyun kenarında bedeninden ayırdılar ve kanını akarsuya akıttılar. Aynı şekilde esir olarak alınan kadınları Haric&icirc;ler kendi aralarında bir mal gibi alıp satarlardı ve &hellip;</p>\n\n<p>\n	Vahhab&icirc;lerin de buna benzer birtakım inan&ccedil;ları vardır. Haric&icirc;lerde olduğu gibi kendileri dışındaki M&uuml;sl&uuml;manları m&uuml;şrik sayar ve onların kanını ve malını hel&acirc;l bilirler. M&uuml;sl&uuml;man &uuml;lkeleri ve M&uuml;sl&uuml;manları k&uuml;f&uuml;r ve k&uuml;fr&uuml;n &uuml;lkesi olarak addeder ve onlardan bir an &ouml;nce o beldeleri terk ederek hicret etmelerinin vacip ve zarur&icirc; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; empoze etmeye &ccedil;alışırlar. Namazı bilerek terk eden ama namazın dindeki esasını ink&acirc;r etmeyen birini &ouml;l&uuml;me mahkum ederler.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	S&uuml;leyman b. Abdulvahhab, kardeşi Muhammed b. Abdulvahhab&rsquo;a reddiye olarak yazmış olduğu kitabında ş&ouml;yle s&ouml;ylemektedir:</p>\n\n<p>\n	&ldquo;İbn Kayyum&rsquo;a g&ouml;re Haric&icirc;lerin iki &ouml;nemli &ouml;zelliği vardı ve bundan dolayıdır ki diğer M&uuml;sl&uuml;manlardan ayrı d&uuml;şt&uuml;ler. &Ouml;ncelikle S&uuml;nnet&rsquo;ten bir hayli uzaklaştılar ve S&uuml;nnet olmayanı s&uuml;nnet olarak kabul ettiler. İkincisi ise, M&uuml;sl&uuml;manları d&uuml;şt&uuml;kleri &ccedil;eşitli g&uuml;nahlardan dolayı k&acirc;fir il&acirc;n ettiler ve bundan dolayı onların kanını ve malını hel&acirc;l bilerek İsl&acirc;m beldelerini k&uuml;f&uuml;r beldesi olarak il&acirc;n ettiler. Buna g&ouml;re t&uuml;m M&uuml;sl&uuml;manların bu iki yanlış olan g&ouml;r&uuml;şten uzak durmaları, yerinde olacaktır. Zira bu iki esasın neticeleri şunlardır: M&uuml;sl&uuml;manlara kin beslemek, onlara l&acirc;net ederek, azarlayarak kan ve mallarını hel&acirc;l saymak. &Ouml;yleyse her t&uuml;rl&uuml; bidatten uzak durulmalı ve bu iki &ouml;zelliğin Haric&icirc;lere mahsus olduğu bilincine varıp g&ouml;zle g&ouml;r&uuml;l&uuml;r derecede Vahhab&icirc;likte de aynısının bulunduğu unutulmamalıdır.&rdquo;</p>\n\n<p>\n	<strong>4-</strong> Daha &ouml;nce de akait konularında anlatıldığı &uuml;zere, Haric&icirc;ler ş&uuml;pheli konularda bazı ayetlerin zahirinden &ccedil;ıkardıkları h&uuml;k&uuml;mler doğrultusunda hareket ederek insanların b&uuml;y&uuml;k g&uuml;nahlara du&ccedil;ar olduğu kanısına vardıkları gibi, Vahhab&icirc;ler de aynı şekilde birtakım ayetlerin zahir&icirc; g&ouml;r&uuml;nt&uuml;s&uuml;n&uuml; baz alarak Allah&rsquo;a &ldquo;vesile&rdquo; ile yaklaşma ve yardım isteme konularıyla ilgili olarak haram ve şirk fetvaları vermişlerdir.</p>\n\n<p>\n	<strong>5-</strong> Haric&icirc;lere g&ouml;re İsl&acirc;m h&uuml;k&uuml;mdarlarına karşı kıyam, savaş, &ouml;ld&uuml;rme hel&acirc;ldir ve bu inanca g&ouml;re h&uuml;k&uuml;mdarların hepsi del&acirc;let ehlidir. Aynı g&ouml;r&uuml;ş Vahhab&icirc;lerde de mevcuttur.</p>\n\n<p>\n	<strong>6-</strong> Haric&icirc;lerin &ouml;l&uuml;mden kesinlikle korkuları yok idi ve onlar &ouml;l&uuml;me kucaklarcasına koşarlardı ve &ouml;l&uuml;mden sonra doğrudan cennete gidecekleri inancı kendilerine h&acirc;kimdi. Derler ki: Haric&icirc;lerden birisi savaş esnasında d&uuml;şmanın mızraklarından biriyle yaralandı ve kendini mızrağa doğru hızla iterek ş&ouml;yle seslendi: &ldquo;Ya Rabbi! Benden razı olman i&ccedil;in sana doğru bir an &ouml;nce ulaşmak &uuml;zere &ccedil;abalıyorum.&rdquo;</p>\n\n<p>\n	Vahhab&icirc;ler de aynı şekilde savaş meydanlarında cansiperane bir şekilde savaşır, fedak&acirc;rlıklar g&ouml;sterirler; &ccedil;&uuml;nk&uuml; onlara g&ouml;re d&uuml;şman ile savaşta &ouml;lenler doğrudan cennete gireceklerdir. Bundan dolayıdır ki savaşlarda s&uuml;rekli şu şiiri s&ouml;ylerler:</p>\n\n<p>\n	&ldquo;Ben gidiyorum doğrudan cennete / S&ouml;yle ey zalim, senin mek&acirc;nın nere?&rdquo;</p>\n\n<p>\n	<strong>7-</strong> Haric&icirc;ler hakkında anlatılan t&uuml;m bu &ouml;zelliklerin dışında en belirgin hasletleri ise, aşırı derecede cahil ve dar g&ouml;r&uuml;şl&uuml; insanlar olduklarıdır. Zira onlar her ne kadar yol &uuml;zerinde buldukları hurmayı yemeği haram bilseler ve &ccedil;&ouml;lde bir domuzun kanının akıtılmasını fitne ve fesat olarak telakki etseler bile, Hz. Peygamber&rsquo;in (s.a.a) sahab&icirc;sini oru&ccedil;lu ve boynuna Kur&rsquo;&acirc;n sayfaları asılı olmasına rağmen katlini vacip ederek &ouml;ld&uuml;r&uuml;lmesini reva g&ouml;r&uuml;rlerdi. Bununla da yetinmeyip t&uuml;m M&uuml;sl&uuml;manları k&acirc;fir g&ouml;z&uuml;yle g&ouml;r&uuml;p b&uuml;y&uuml;k g&uuml;nahlara du&ccedil;ar olanları da k&uuml;f&uuml;r ile itham ederlerdi. G&uuml;nlerden bir g&uuml;n yolculuk esnasında Haric&icirc;ler ile bir grup M&uuml;sl&uuml;man karşılaştılar. Haric&icirc;ler onlara ş&ouml;yle sordu: &ldquo;Kendinizi tanıtır mısınız?&rdquo; Sorunun muhatabı olan M&uuml;sl&uuml;manlar arasında zeki birisi ş&ouml;yle yanıt verdi: &ldquo;M&uuml;saade ederseniz bu soruya ben cevap vereyim.&rdquo; Ardından s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Biz kitap ehli insanlar değiliz. Sadece size sığınarak Allah&rsquo;ın kel&acirc;mını dinlemeye geldik. Daha sonra da bizi g&uuml;venli bir yere ulaştırmanızı istiyoruz.&rdquo;</p>\n\n<p>\n	Kendi aralarında konuşmaya başlayan Haric&icirc;ler, &ldquo;Peygamber&rsquo;in emrini ayaklar altına atamayız. Birka&ccedil; ayet Kur&rsquo;&acirc;n-ı Kerim&rsquo;den okuyun dinlesinler ve ardından yanlarına birka&ccedil; g&ouml;revli tayin edin de onlara g&uuml;venli bir yere varana kadar eşlik etsin.&rdquo; dediler.</p>\n\n<p>\n	Bu konuşmanın ardından Allah Resul&uuml;&rsquo;n&uuml;n sahab&icirc;si olan Abdullah b. Habbab&rsquo;a ş&ouml;yle dediler: &ldquo;Ali b. Ebu Talib hakkında g&ouml;r&uuml;ş&uuml;n nedir, s&ouml;yler misin?&rdquo; Bu sorunun ardından Habbab, Hz. Ali&rsquo;yi (a.s) &ouml;v&uuml;c&uuml; s&ouml;zler ile cevap vermeye başlamıştı ki s&ouml;z&uuml;n&uuml; keserek ona ş&ouml;yle dediler: &ldquo;Sen de o &ouml;ld&uuml;r&uuml;len şahsın m&uuml;ritlerindensin demek!&rdquo; Bu s&ouml;zlerin ardından yukarıda anlatıldığı gibi Habbab&rsquo;ı ve eşini acımasızca şehit ettiler.</p>\n\n<p>\n	Vahhab&icirc;ler i&ccedil;in de yukarıda sayılan &ouml;zellikler ge&ccedil;erlidir. Haric&icirc;ler gibi kendi aralarında ırk&ccedil;ılık ve kabilecilik sevdalarına tutulan bu fırkanın mensuplarını, aynı zamanda dar g&ouml;r&uuml;şl&uuml; insanlar oluşturmaktadır. Onlar bir taraftan Allah&rsquo;ı zikretmeyi ve Allah&rsquo;ın sevgili kullarına sel&acirc;m ve rahmet g&ouml;ndermeyi haram sayar, telgrafı kullanma konusunda dahi hel&acirc;l veya haram olduğuna dair delil yetersizliğinden ş&uuml;pheyle yaklaşır, t&uuml;t&uuml;n &uuml;r&uuml;nlerinin t&uuml;m&uuml;nden istifade etmeyi haram sayarak kullananlar hakkında m&uuml;eyyide cezalar uygular, fakat &ouml;te taraftan da M&uuml;sl&uuml;manları k&acirc;fir il&acirc;n etmekten geri kalmazlar. T&uuml;m M&uuml;sl&uuml;manları k&acirc;fir ve m&uuml;şrik sıfatlarıyla itham etmekle birlikte, canlarını ve mallarını hel&acirc;l sayar; &ouml;ld&uuml;r&uuml;lmelerini ise, sadece ve sadece şefaat konusunda Allah&rsquo;ın yery&uuml;z&uuml; h&uuml;ccetlerine tevess&uuml;l ettiklerinden dolayı yeterli bir delil sayarak gerekli g&ouml;r&uuml;rler.</p>\n\n<p>\n	<strong>8-</strong> Haric&icirc;ler hakkında Allah&rsquo;ın Resul&uuml; Hz. Muhammed (s.a.a) ş&ouml;yle buyurmaktadır: <em>&ldquo;Nasıl ok yaydan &ccedil;ıkıyor ise, onlar da dinden &ouml;yle &ccedil;ıkacaklar.&rdquo;</em></p>\n\n<p>\n	Bir diğer hadiste ise Resulullah (s.a.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Haric&icirc;ler din&icirc; meselelerde o kadar aşırı gidecekler ki sonunda okun yaydan &ccedil;ıktığı gibi dinden &ccedil;ıkacaklardır.&rdquo;</em></p>\n\n<p>\n	İmam Ahmed b. Hanbel&rsquo;in kendi M&uuml;sned&rsquo;inde de belirttiği &uuml;zere Vahhab&icirc;ler hakkında da birtakım hadisler bulunmaktadır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Hadis genel manasıyla ş&ouml;yledir:</p>\n\n<p>\n	İbn &Ouml;mer ş&ouml;yle dedi: Allah Resul&uuml; (s.a.a) buyurdu ki: <em>&ldquo;Allah&rsquo;ım! Şam şehrini bizim i&ccedil;in m&uuml;barek kıl. Allah&rsquo;ım! Yemen şehrini de bizim i&ccedil;in hayırlı kıl.&rdquo;</em></p>\n\n<p>\n	O esnada orada bulunanlar ş&ouml;yle dediler: &ldquo;Allah&rsquo;ım, Necd beldesini de bizler i&ccedil;in m&uuml;barek kıl.&rdquo;</p>\n\n<p>\n	Ardından Allah Resul&uuml; tekrar Şam ve Yemen hakkındaki dualarını yeniledi. Orada bulunanlar aynı şekilde Necd beldesini de Peygamber&rsquo;in duasına katmak istediler. Bu esnada Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Hayır! Bu belde hayırlı ve m&uuml;barek bir mek&acirc;n olmayacaktır. Zira bu belde bir&ccedil;ok kargaşalar, fitneler ve t&uuml;yler &uuml;rperten hadiselere gebe kalacaktır. Şeytanın boynuzlarının baş g&ouml;stereceği yerdir işte burası!&rdquo;</em></p>\n\n<p>\n	Yukarıda belirtilen hadisi, Buhar&icirc; kendi Sahih&rsquo;inde &ldquo;el-Fiten&rdquo; b&ouml;l&uuml;m&uuml;nde İbn &Ouml;mer&rsquo;den naklen ve Tirmiz&icirc; de Sahih&rsquo;nin &ldquo;el-Menakib&rdquo; b&ouml;l&uuml;m&uuml;nde beyan etmişlerdir.</p>\n\n<p>\n	Yine Ahmed, M&uuml;sned&rsquo;inde Abdullah b. &Ouml;mer&rsquo;den ve M&uuml;slim, Sahih&rsquo;inde Peygamber&rsquo;in, y&uuml;z&uuml;n&uuml; doğuya doğru d&ouml;nm&uuml;ş bir vaziyette iken ş&ouml;yle buyurduğunu nakletmişlerdir: <em>&ldquo;Biliniz ki, fitne tam oradan &ccedil;ıkacaktır. Biliniz ki, fitne işte bu y&ouml;nden şeytanın boynuzlarının g&ouml;r&uuml;nmesi misali &ccedil;ıkacaktır.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	Buhar&icirc; de Sahih&rsquo;inin &ldquo;el-Fiten&rdquo; kitabının, &ldquo;Fitnenin Doğudan &Ccedil;ıkacağı&rdquo; b&ouml;l&uuml;m&uuml;nde İbn &Ouml;mer&rsquo;den ş&ouml;yle rivayet eder: Resulullah minbere doğru ilerledi ve ardından ş&ouml;yle buyurdu: <em>&ldquo;Fitne işte buradandır, kargaşa buradandır; şeytanın boynuzunun &ccedil;ıkacağı yerdir orası.&rdquo;</em> Başka bir ifadeyle: &ldquo;G&uuml;neşin baş g&ouml;stereceği yerdir orası!&rdquo;</p>\n\n<p>\n	Başka bir hadiste yine Buhar&icirc;, İbn &Ouml;mer&rsquo;den ş&ouml;yle nakletmektedir: Resul&uuml; Ekrem (s.a.a) doğuya doğru yolda y&uuml;r&uuml;rken ş&ouml;yle buyurdu: <em>&ldquo;Fitnenin &ccedil;ıkacağı yer burasıdır. Şeytanın boynuzunu &ccedil;ıkaracağı yerden fitne &ccedil;ıkacaktır.&rdquo;</em></p>\n\n<p>\n	Yine M&uuml;slim kendi Sahih&rsquo;inde Salim b. Abdullah ve onun babası vasıtası ile Hz. Peygamber&rsquo;in doğuya doğru y&ouml;nelerek ş&ouml;yle buyurduğunu nakleder: <em>&ldquo;Fitne oradadır. Şeytanın boynuzları oradan y&uuml;kselecektir.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	Bu tabir &ldquo;Kamus&rdquo; adlı kitapta ş&ouml;yle a&ccedil;ıklanmıştır: &ldquo;Şeytan&rsquo;ın boynuzu ve iki boynuz tabirinden maksat, şeytanın dostları ve yolunu izleyenlerdir ya da maksat Şeytan&rsquo;ın g&uuml;c&uuml; ve yery&uuml;z&uuml;ne musallat olup yayılacağıdır.&rdquo;</p>\n\n<p>\n	Kastalan&icirc; de ş&ouml;yle s&ouml;ylemektedir: &ldquo;Şeytan, g&uuml;neşin doğduğu vakit başını g&uuml;neşe doğru yaklaştırır. Bunu yapmasının sebebi ise g&uuml;neşe tapanların aynı zamanda kendisine secde etmiş olmalarını sağlamak i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Yine M&uuml;slim kendi Sahih&rsquo;inde şu iki hadisi nakleder:</p>\n\n<p>\n	<em>&ldquo;K&uuml;fr&uuml;n başı doğu semtindedir.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;İman Yemen&rsquo;dedir ve k&uuml;f&uuml;r ise doğudan y&uuml;kselecektir.&rdquo;</em></p>\n\n<p>\n	Yukarıda belirtilen hadislere bakıldığında, Necd tabirinin yer aldığı birinci hadis, ger&ccedil;ekte diğer hadislerdeki doğu ve Şeytan&rsquo;ın boynuzun doğacağı yer tabirlerini a&ccedil;ıklamaktadır. Dolayısıyla bunların bir yerdeki değerlendirilmesinden, doğudan maksadın Necd olduğu anlaşılmaktadır ş&uuml;phesiz. Zira Necd b&ouml;lgesi Medine&rsquo;nin doğusunda yer almaktadır. Yine t&uuml;m hadislerin toplamından elde edilen sonuca g&ouml;re, Hicaz&rsquo;ın karşıtı olarak kullanılan &ldquo;Doğu&rdquo;dan maksat Necd&rsquo;dir.</p>\n\n<p>\n	Buna g&ouml;re, bazı Vahhab&icirc;lerin, &ldquo;Necd kelimesinden maksat, Irak&rsquo;tır. &Ccedil;&uuml;nk&uuml; Irak Hicaz&rsquo;dan daha y&uuml;ksek bir coğraf&icirc; konuma sahiptir. &Uuml;stelik Necd kelimesinin l&uuml;gat anlamı da bunu destekler. &Ccedil;&uuml;nk&uuml; Necd l&uuml;gatte y&uuml;ksek yer anlamındadır.&rdquo; şeklindeki s&ouml;zleri herhangi bir delile dayalı olmayan yersiz ve tutarsız bir iddiadan &ouml;te değildir. Zira kayıt getirilmeden kullanılan her yerde Necd&rsquo;den maksat, y&uuml;zyıllardır tarih kitaplarının a&ccedil;ık&ccedil;a beyan ettiği, şairlerin hakkında şiirler s&ouml;ylediği ve &uuml;zerinde Necd Kralları diye bilinen padişahların h&uuml;k&uuml;met s&uuml;rd&uuml;rd&uuml;ğ&uuml; yerleşim alanı olan Necd b&ouml;lgesidir.</p>\n\n<p>\n	Sıhahu&rsquo;l-L&uuml;gat&rsquo;ta ş&ouml;yle beyan edilmiştir: &ldquo;Necd, &lsquo;Gavr&rsquo; adıyla da bilinen Arap b&ouml;lgelerinden bir b&ouml;lgedir. Gavr, Tehame b&ouml;lgesini de kapsamakla birlikte Tehame&rsquo;den Irak&rsquo;a kadar y&uuml;ksek olan b&ouml;lgeden ibarettir.&rdquo;</p>\n\n<p>\n	Misbah&rsquo;da ise ş&ouml;yle anlatılmaktadır: &ldquo;Necd meşhur bir b&ouml;lgedir, Arap beldelerinden Irak topraklarına kadar uzayan bir b&ouml;lgedir. Her ne kadar Arap Yarımadası&rsquo;ndan sayılsa bile, Hicaz&rsquo;dan değildir.&rdquo;</p>\n\n<p>\n	Yukarıda belirtilen Ehlis&uuml;nnet&rsquo;in dilbilimcilerinin g&ouml;r&uuml;şlerine istinaden ortaya &ccedil;ıkan sonu&ccedil;; Irak&rsquo;ın Necd&rsquo;den farklı olduğu, Hicaz, Yemen ve Şam ile aynı olmadığı g&ouml;r&uuml;ş&uuml;d&uuml;r. Necd olarak kastedilen b&ouml;lge Tehame&rsquo;nin paralelinde bulunan ve diğer bir adıyla Gavr denilen b&ouml;lgedir. Bununla birlikte Allah Resul&uuml;&rsquo;n&uuml;n sahab&icirc;lerinin de Hicazlı olmakla birlikte orada ikamet etmiş ve &ldquo;Necd&rsquo;imizi de m&uuml;barek kıl ya Rabbi!&rdquo; şeklindeki s&ouml;zlerinden de Necd&rsquo;in Hicaz olmadığı net olarak anlaşılmaktadır.</p>\n\n<p>\n	Kısaca, Vahhab&icirc;lerin Hicaz&rsquo;ın doğusunda ikamet ettikleri yerleşim birimidir Necd. Buna g&ouml;re Vahhab&icirc;lerin &ldquo;Necd&rsquo;den maksat Irak&rsquo;tır.&rdquo; şeklindeki s&ouml;zleri, hi&ccedil;bir dayanağı olmayan uydurma bir s&ouml;zden başka bir şey değildir.</p>\n\n<p>\n	Kamusu&rsquo;l-Emkine ve&rsquo;l-Buka adlı eserde ş&ouml;yle yazılıdır: &ldquo;Necd, Hicaz&rsquo;ın doğusunda bir yerleşim birimidir ki iki b&ouml;lgeye ayrılmıştır: Hicaz Necdi ve Arız Necdi. Karmet&icirc;ler, yalancı M&uuml;seyleme ve Vahhab&icirc;ler bu b&ouml;lgeden t&uuml;remişlerdir ve oranın merkezi ise Riyad&rsquo;dır ve ortalama n&uuml;fusu otuz binin &uuml;zerindedir.&rdquo;</p>\n\n<p>\n	Buna g&ouml;re Hz. Resul-i Ekrem&rsquo;in (s.a.a) buyurduğu, <em>&ldquo;Şeytanın boynuzu, fitne ve kargaşa Necd&rsquo;den &ccedil;ıkacaktır.&rdquo;</em> hadisi, yalancı M&uuml;seyleme, Karmet&icirc;ler ve Vahhab&icirc;lere del&acirc;let etmektedir.</p>\n\n<p>\n	Bu hadisten yola &ccedil;ıkarak &ccedil;ok iyi bir inceleme ve analiz sonucu hadisin Vahhab&icirc;lere işaret ettiğini bildiren bir&ccedil;ok bilim adamının i&ccedil;inde Muhammed b. Abdulvahhab&rsquo;ın &ouml;z kardeşi Şeyh S&uuml;leyman b. Abdulvahhab da bulunmaktadır. Kendisi bu hadisi rivayet ettikten sonra ş&ouml;yle devam ediyor: &ldquo;S&ouml;yl&uuml;yor ve şahadet ediyorum ki, Peygamber doğru s&ouml;ylemiştir ve risaletini tamamlamıştır.&rdquo;</p>\n\n<p>\n	İbn Teymiye ş&ouml;yle diyor: &ldquo;Doğu&rsquo;dan maksat Medine&rsquo;nin doğusu olan ve yalancı M&uuml;seyleme oradan zuhur edip peygamberlik iddiasında bulunduğu yerdir. Bu, Hz. Peygamber&rsquo;in vefatından sonra meydana gelen ilk &ccedil;irkin olay idi ve bir kısım insanlarda bu &ccedil;irkinliğin ardından gittiler.&rdquo;</p>\n\n<p>\n	Peygamberimizin (s.a.a), <em>&ldquo;İman Yemen&rsquo;de, fitne ve kargaşa ise doğudadır.&rdquo;</em> şeklindeki buyruğu ve s&uuml;rekli tekrar ederek &uuml;st&uuml;ne basa basa vurguladığı bu anlamdaki s&ouml;zler gelecekte insanların karşılaşacağı sorunlar karşısında daha iyi d&uuml;ş&uuml;n&uuml;p hatalara d&uuml;şmemesi i&ccedil;in s&ouml;ylenen nasihatlerdi aslında. &Ccedil;&uuml;nk&uuml; peygamber (s.a.a) m&uuml;kerrer defalar Hicaz ehli i&ccedil;in dua etmiş fakat Necd ehli i&ccedil;in ise dua etmekten ka&ccedil;ınmıştır. Dikkat edilmesi gereken nokta şudur: Eğer Mekke, Medine, Yemen ve Hicaz şehirlerinde yaygın olan &ouml;rf ve ananelerin en din dışı, şirk ve k&uuml;f&uuml;r olarak sayılıyorsa, neden Peygamber bu b&ouml;lgeler hakkında dua etti de Necd hakkında b&ouml;yle bir hayır duasında bulunmaktan &ouml;zellikle ka&ccedil;ındı? H&acirc;lbuki iddiaya g&ouml;re s&ouml;z konusu &ouml;rf ve ananeler Necd b&ouml;lgesinden tamamen ortadan kaldırılmıştır. Maalesef Vahhab&icirc;ler kendi yerleşim birimlerini İsl&acirc;m&icirc; beldeler olarak yorumlayıp diğer İsl&acirc;m şehirlerini ise k&uuml;f&uuml;r beldesi saymaktadırlar. Acaba bu inan&ccedil; ve bu yol, Resulullah&rsquo;ın s&ouml;zleri ve duası ile &ccedil;elişmiyor mu?</p>\n\n<p>\n	Bir diğer dikkat edilmesi gereken nokta ise, Resulullah&rsquo;ın (s.a.a) &ouml;nemli ve &ouml;nemsiz bir&ccedil;ok hadiseyi daha &ouml;nceden haber vermesidir. Bununla birlikte eğer ileriki d&ouml;nemlerde Necd b&ouml;lgesinde ve yalancı peygamber M&uuml;seyleme&rsquo;nin nesli g&uuml;n gelip Necd&rsquo;i iman beldesi yapacaklardı ise ve se&ccedil;kin &uuml;mmet oluşturacaklardı ise şayet, acaba Allah&rsquo;ın Resul&uuml; (s.a.a) onlar hakkında da hayır duası etmekten ka&ccedil;ınır mıydı?</p>\n\n<p>\n	Maalesef g&ouml;r&uuml;l&uuml;yor ki Vahhab&icirc;ler Allah Resul&uuml;&rsquo;n&uuml;n s&ouml;zlerinin tersine fitne ve kargaşa dolu beldelerini iman beldesi ve Allah Resul&uuml;&rsquo;n&uuml;n iman beldesidir diye tarif ettiği yerleşim birimlerini ise, k&uuml;f&uuml;r beldesi il&acirc;n etmiş ve oralardan g&ouml;&ccedil; etmeyi de farz kılmışlardır.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Mana itibariyle bakıldığında &acirc;deta Vahhab&icirc;ler hakkında s&ouml;ylenmiş daha bir&ccedil;ok haberler vardır ki, bunlardan birisi Hz. Resulullah&rsquo;ın (s.a.a) Zu&rsquo;l-Huveysara et-Temim&icirc; hakkındaki şu s&ouml;zleridir: <em>&ldquo;Bu adamın neslinden &ouml;yle insanlar d&uuml;nyaya gelecek ki onlar Kur&rsquo;&acirc;n okuyacaklar, fakat okudukları Kur&rsquo;&acirc;n onların gırtlaklarından aşağı gitmeyerek y&uuml;reklerine işlemeyecektir. Onlar okun yaydan &ccedil;ıkması misali dinden &ccedil;ıkacaklardır. M&uuml;sl&uuml;manları &ouml;ld&uuml;recek ve putperestleri &ouml;zg&uuml;r bırakacaklardır. Eğer ben o d&ouml;nemde olursam, onların hepsini ortadan kaldıracağım.&rdquo;</em></p>\n\n<p>\n	Bilindiği gibi, Haric&icirc;lerin elebaşlarının bir kısmı Temim kabilesinden idiler. Yani Zu&rsquo;l-Huveysara adlı şahsın kabilesinden. Aynı şekilde Muhammed b. Abdulvahhab da Temim kabilesinden olup yukarıda zikredilen hadis o ve onun akrabalarını da kapsamaktadır.</p>\n\n<p>\n	<strong>9-</strong> Haric&icirc;ler, k&acirc;firler ve m&uuml;şrikler hakkında inen ayetleri M&uuml;sl&uuml;man ve m&uuml;minlere uyarlarlardı. Vahhab&icirc;ler de aynı şekilde m&uuml;şrikler hakkında inen ayetleri m&uuml;minlere tatbik etmektedirler.</p>\n\n<p>\n	Hulasat&rsquo;ul-Kel&acirc;m adlı eserde ş&ouml;yle beyan edilmiştir: Sahih-i Buhar&icirc;&rsquo;de Abdullah b. &Ouml;mer&rsquo;den Resulullah&rsquo;ın Haric&icirc;leri ş&ouml;yle tanıttığı rivayet edilir: <em>&ldquo;Onlar k&acirc;firler hakkında inen ayetleri m&uuml;minler hakkında yorumlarlar.&rdquo;</em></p>\n\n<p>\n	Yine İbn &Ouml;mer&rsquo;den Buhar&icirc; dışında başka bir eserden Hz. Peygamber&rsquo;in şu hadisini nakledilir: <em>&ldquo;&Uuml;mmetim i&ccedil;in korktuğum en tehlikeli şey, birisinin Kur&rsquo;&acirc;n&rsquo;ı til&acirc;vet etmesi ve ayetleri kendisiyle alakalı olmayan kimseler hakkında yorumlamasıdır.&rdquo;</em></p>\n\n<p>\n	İbn Abbas&rsquo;tan ş&ouml;yle rivayet edilmiştir: &ldquo;Haric&icirc;ler gibi olmayınız ki, onlar Kur&rsquo;&acirc;n&rsquo;ı til&acirc;vet ederlerdi, fakat yorum ve tefsirini ise kıble ehli olan M&uuml;sl&uuml;manlar hakkında yaparlardı.&rdquo; Halbuki o ayetler, kitap ehli ve m&uuml;şrikler hakkında nazil olmuştu. Onlar bu ayetlerin manasını anlamadılar ve bir&ccedil;oklarının kanlarını d&ouml;kerek mallarını yağmaladılar ve şu anda da Vahhab&icirc;leri g&ouml;r&uuml;yoruz ki onların yaptığı işlerin aynısını yapmakla meşguld&uuml;rler.</p>\n\n<p>\n	<strong>10-</strong> Bir zamanlar Haric&icirc;ler M&uuml;sl&uuml;manları &ouml;ld&uuml;r&uuml;p, putperest ve m&uuml;şrikler i&ccedil;in ise şehirde can g&uuml;venliklerini sağlayarak yaşamalarına izin veriyorlardıysa, bug&uuml;n Vahhab&icirc;ler de aynı uygulamayı yapmaktadırlar. Tarihe bakıldığı zaman g&ouml;r&uuml;lecektir ki Vahhab&icirc;ler hi&ccedil;bir zaman Yahudilerle savaşmamış ve onlardan hi&ccedil;birini &ouml;ld&uuml;rmemişlerdir. &Ouml;ld&uuml;rd&uuml;kleri ise maalesef sadece ve sadece s&uuml;rekli M&uuml;sl&uuml;manlar olmuştur. H&acirc;lbuki onlar hi&ccedil;bir g&uuml;naha sebebiyet vermemiş masum ve g&uuml;nahsız insanlardı.</p>\n\n<p>\n	Tarih sayfaları Vahhab&icirc;lerin işlediği cinayet ve katliamlara şahitlik etmektedir. Onlar Mekke, Medine, Taif, Kerbela, Yemen ve Necef gibi daha bir&ccedil;ok İsl&acirc;m beldelerini kuşatarak insanları acımasızca &ouml;ld&uuml;rm&uuml;şlerdir. Bununla birlikte k&uuml;fr&uuml;n ve fesadın yery&uuml;z&uuml;n&uuml; bir sis bulutu misali kapladığı d&ouml;nemlerde k&uuml;fre karşı savaşıp İngilizleri ve diğer fitne unsurlarını ortadan kaldırmaktansa, M&uuml;sl&uuml;manların kanını d&ouml;kmeyi kendilerine vazife edinerek bir&ccedil;ok katliamlar yapmışlardır.</p>\n\n<p>\n	<strong>11-</strong> Haric&icirc;ler hakkında İmam Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Ne zaman onlardan bir dal koparsa, yerine başka bir dal &ccedil;ıkar.&rdquo;</em> Haric&icirc;ler s&uuml;rekli ortadan kaldırıldılar, fakat daha sonra yeniden ve başka mek&acirc;nda ortaya &ccedil;ıktılar. Vahhab&icirc;ler de aynı şekilde Şerif tarafından dağıtıldı, Muhammed Ali Paşa tarafından k&ouml;k s&ouml;kt&uuml;r&uuml;ld&uuml; ve İbrahim Paşa&rsquo;nın evl&acirc;tları tarafından onların varlığı yerle bir edilmesine rağmen tekrar başka bir yerde fitne ve kargaşa yuvaları oluşturdular.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Hicretin kırkıncı yılında tehlikeli bir yanlıştan dolayı meydana gelen Haric&icirc;lerin varlığı bir bu&ccedil;uk asırdan fazla s&uuml;rmedi ve halifeler d&ouml;nemindeki kendi yanlış uygulamaları sonucunda kendilerinin ve taraftarlarının &ouml;ld&uuml;r&uuml;lmelerine ve ortadan kaldırılmalarına sebep oldular. Abbas&icirc; hanedanlığının ilk yıllarında ise artık tamamen tarih sayfasından silinip gittiler. Ancak bu tehlikeli yol, ardında b&uuml;y&uuml;k yaralar ve izler bıraktı.</p>\n\n<p>\n	Haric&icirc; akımı ve idol&uuml; maalesef diğer &ccedil;eşitli İsl&acirc;m fırkalarına da sı&ccedil;ramasına rağmen hi&ccedil;bir zaman Vahhab&icirc;lik gibi olmadı. Zira onlar Haric&icirc; kimliğinin &acirc;deta ger&ccedil;ek sahibi olarak yery&uuml;z&uuml; sahnesinde İsl&acirc;m adına b&uuml;y&uuml;k facialar işlemek ve İsl&acirc;m&rsquo;ın kalbinde hen&uuml;z kapanmayan yaraları kanatmak uğruna yerlerini almışlardır. Buna g&ouml;re her ne kadar Haric&icirc;ler tarih sayfasından silinse de, Haric&icirc; akımı, fikri ve ideolojisi İsl&acirc;m coğrafyasının damarlarında bir vir&uuml;s misali dolaşmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Nasihu&rsquo;t-Tevarih, c.1, s. 119-120, Kacar Cildi; Ravzatu&rsquo;s-Safa, Nasir&icirc;, c.9, s. 381, Mesir-i Talibi, s.408</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Suleyman Faik Bek, Tarih-i Bağdat, s. 154</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Subhi Mahmasani, Felsefetu&rsquo;t-Teşri, s. 45-48</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- el-Muslimun Fi&rsquo;l-&Acirc;lemi&rsquo;l-Yevm, c.3, s. 63-64, Vahhab&icirc;lerin Nakli ile, s. 298-299</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Fazl b. Şazan, el-İzah, s. 48 ve sonrası. Tahran &Uuml;niversitesi Bas., Dr. Meşkur, Tarih-i Mezahib-i İsl&acirc;m&icirc;, s.41</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Nis&acirc;, 35</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- M&acirc;ide, 95</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Nehc&uuml;&rsquo;l-Bel&acirc;ğa, Kısa S&ouml;zler, 61</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Resailu&rsquo;l-Hediyyeti&rsquo;s-Seniyye adlı eserin ikinci risalesi, s.65 ve 86.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- M&uuml;sned-i Ahmed b. Hanbel, c.2, s.118</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Sahih-i M&uuml;slim, c.2, s.559</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Sahih-i M&uuml;slim, c.2, s.560</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- es-Savaiku&rsquo;l-İlahiyye Fi&rsquo;r-Reddi Ale&rsquo;l-Vahhabiyye, s. 43-44</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Keşfu&rsquo;l-İrtiyab, s.112-117 (&Uuml;&ccedil;&uuml;nc&uuml; Mukaddime&rsquo;den)</p>\n	</div>\n</div>','Vahhabîlik İnancının Kurucuları ,Vahhabîlik ve Hanbelî Mezhebi','','publish','closed','open','','vahhabilik-inancinin-kuruculari-vahhabilik-ve-hanbeli-mezhebi','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3296',0,'post','',0),(3297,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p>\n	&nbsp;\n	<p>\n		Her ne kadar İran&rsquo;ın ve Osmanlı&rsquo;nın eski d&ouml;nem yazarları^, Muhammed b. Abdulvahhab&rsquo;ın<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Hanef&icirc; mezhebine mensup olduğu g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ne s&uuml;rm&uuml;ş olsalar bile,<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> onun talim ve tedrisat &uuml;sl&ucirc;bu ve Hanbel&icirc; mezhebinde ge&ccedil;irdiği başarılı s&uuml;re&ccedil;, apayrı bir g&ouml;r&uuml;nt&uuml; &ccedil;izmektedir. Tabi bununla birlikte babasının ve kardeşinin b&uuml;y&uuml;k Hanbel&icirc; &acirc;limlerinden olmaları, aynı zamanda takip&ccedil;ilerinin de kendilerini Hanbel&icirc; mezhebinden tanıtmaları hasebiyle Vahhab&icirc;lik fırkasının temelinde Hanbel&icirc; mezhebinin yattığı ve bu fırkanın ilham kaynağının Hanbel&icirc; mezhebi olduğu ş&uuml;phesiz bir ger&ccedil;ektir.</p>\n</p>\n\n<p>\n	Dikkat edilmesi gereken bir diğer nokta ise, Vahhab&icirc;liğin kurucularından olan Ebu Muhammed Berbehar&icirc;, İbn Bute, İbn Teymiyye, İbn Kayyum ve Muhammed b. Abdulvahhab gibi isimlerin, Hanbel&icirc; mezhebinin hatırı sayılır &acirc;limlerinden olmalarından dolayıdır ki, Vahhab&icirc;ler kendilerini Ehlis&uuml;nnet Ve&rsquo;l-Cemaat ve Hanbel&icirc; mezhebine mensup kişiler olarak tanıtmaktadırlar.</p>\n\n<p>\n	Subhi Mahmasan&icirc; konuyla ilgili olarak ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;...Hanbel&icirc; mezhebi diğer Ehlis&uuml;nnet mezhepleri arasında en az cemaate sahip olan mezheptir. Bu mezhebin kurucuları ise kendisinden sonra yaşamış olan İsl&acirc;m&rsquo;ın iki b&uuml;y&uuml;k &acirc;lim ve m&uuml;&ccedil;tehidi İbn Teymiyye ve &ouml;ğrencisi olan İbn Kayyum&rsquo;dur. Aradan ge&ccedil;en uzun yıllardan sonra Hicr&icirc; on ikinci y&uuml;zyıla gelindiğinde, Muhammed b. Abdulvahhab bu mezhep &uuml;zerinde birtakım fikr&icirc; ve akidev&icirc; g&ouml;r&uuml;ş değişikliklerine giderek kendi kuracağı mezhebin temel taşlarını oluşturmuş ve ardından Vahhab&icirc;lik adı altında yeni bir mezhep kurmuştur. Halen bu mezhebe mensup insanlar, Suudi Arabistan&rsquo;da yaşamaktadırlar.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Fakat Doktor Zeki&rsquo;nin yazdığına g&ouml;re Vahab&icirc;leri Hanbel&icirc;lerden ayıran iki &ouml;nemli unsur vardır:</p>\n\n<p>\n	Birincisi, Ehlis&uuml;nnet mezhepleri olan Malik&icirc;, Hanef&icirc;, Şafi&icirc; ve Hanbel&icirc; dışındaki mezhep imamlarına taklidi kesinlikle yasaklarlar. Bunlardan biri de Şia mezhebidir ki kesinlikle kabul etmezler.</p>\n\n<p>\n	İkincisi ise, Vahhab&icirc;ler fer&rsquo;&icirc; olan meselelerde Ahmed b. Hanbel dışındaki diğer &uuml;&ccedil; imamın da g&ouml;r&uuml;şlerini Kur&rsquo;&acirc;n ve S&uuml;nnet&rsquo;e uygun olması kaydıyla kesin h&uuml;kmetmeleri h&acirc;linde amel ederler. &Ouml;zellikle Ahmed b. Hanbel&rsquo;in g&ouml;r&uuml;ş&uuml;n&uuml; benimseme gibi bir zorunluluk g&ouml;rmezler.</p>\n\n<p>\n	Konuyla ilgili olarak Doktor Zeki ş&ouml;yle devam ediyor:</p>\n\n<p>\n	&ldquo;Vahhab&icirc; mezhebi de diğer mezheb&icirc;, siyas&icirc;, i&ccedil;tima&icirc; gruplar gibi bir asimilasyona uğramış ve bu asimle yelpazesi talim ve amel noktasına kadar uzamıştır.&rdquo;</p>\n\n<p>\n	&ldquo;Bunlardan birisi de Vahhab&icirc;lerin &ouml;nde gelen isimlerinden biri olan Abdulaziz &Acirc;l-i Suud ile Şi&icirc; fırkalarından olan Zeyd&icirc; mezhebine mensup padişah İmam Yahya arasında 1934 tarihinde Yemen&rsquo;de baş g&ouml;steren savaş ve ardından ikili arasında imzalanan barış anlaşmasıdır. Bu barış anlaşmasında, Abdulaziz &Acirc;l-i Suud tarafından İsl&acirc;m kardeşliğine ve kral Yahya&rsquo;nın Yemen&rsquo;in şer&rsquo;&icirc; h&acirc;kimi olarak kalmasına dair şartların kabul&uuml;, yukarıda belirtilen Vahhab&icirc; geleneğine (d&ouml;rt mezhep imamları dışındaki hi&ccedil;bir imamın kabul&uuml; m&uuml;mk&uuml;n değildir prensibine) ters bir g&ouml;r&uuml;nt&uuml; &ccedil;izmiş olup, a&ccedil;ık bir itirafın vesikası h&acirc;line gelmiştir.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Tabii bunların dışında Hanbel&icirc;ler ile Vahhab&icirc;ler arasında daha bir&ccedil;ok farklılıklar da vardır. &Ouml;rneğin, Ahmed b. Hanbel ve taraftarları her ne kadar Vahhab&icirc;lerin yasakladığı bazı şeyleri yasaklayarak onlarla g&ouml;r&uuml;ş birliği i&ccedil;inde olsalar dahi, hatta &ouml;zellikle Berbehar&icirc; d&ouml;neminde yasaklama konusunda aşırı derecede sert tutumlar sergilemiş olsalar bile, hi&ccedil;bir zaman İsl&acirc;m&rsquo;ın diğer fırkaları ve mezheplerine karşı k&uuml;f&uuml;r ile ithamda bulunmaz, İsl&acirc;m beldelerini de Daru&rsquo;l-K&uuml;fr (K&uuml;f&uuml;r Beldesi) olarak il&acirc;n etmez ve bundan kesinlikle sakınırlardı. Aynı şekilde Hanbel&icirc;ler, Hz. Resulullah&rsquo;ın (s.a.a) ziyaretine veya diğer İsl&acirc;m b&uuml;y&uuml;klerinin mezarlarını ziyarete gidenleri tekfir etmez ve m&uuml;şrik ithamıyla yargılamazlardı.</p>\n\n<p>\n	<strong>VAHHAB&Icirc;LER İLE HARİC&Icirc;LER ARASINDAKİ BENZERLİKLER</strong></p>\n\n<p>\n	Araştırmacılara g&ouml;re, Vahhab&icirc;lik ile Haric&icirc;lik arasında g&ouml;zle g&ouml;r&uuml;l&uuml;r derecede benzerlikler bulunmaktadır ve bu benzerlikler, Vahhab&icirc;liğin, Haric&icirc;liğin ve Haric&icirc;lerin d&uuml;ş&uuml;ncesinin bir devamı niteliği taşıdığı kanaatini doğurmaktadır. Bilindiği &uuml;zere Haric&icirc; fırkası, Sıffin Savaşı esnasında yaşanan Hakemiyet (hakemlik) olayında meydana gelmiş bir gurup olmakla birlikte inan&ccedil; sistemi birka&ccedil; esas &uuml;zerine şekillenmiştir:</p>\n\n<p>\n	1- İmam Ali&rsquo;nin (a.s) Osman&rsquo;ın, Muaviye&rsquo;nin, Cemel ashabının, Tahkim ashabının ve hakemlik olayını kabul eden herkesin k&acirc;fir olduğu.</p>\n\n<p>\n	2- Yukarıda sayılan ve k&uuml;f&uuml;r ile itham edilen şahısların k&acirc;fir olmadıklarını savunanların k&acirc;fir oldukları.</p>\n\n<p>\n	3- İmanın sadece kalp ile olmadığı, bil&acirc;kis emir ve yasaklara uymanın da imanın ger&ccedil;eklerinden ibaret olduğu.</p>\n\n<p>\n	4- Zalim h&uuml;k&uuml;mdara karşı kıyam etmenin ve b&ouml;ylesi durumlarda ayaklanmanın vacip olduğu.</p>\n\n<p>\n	Bunlar, onların &ouml;nemli &ouml;zelliklerinden sadece birka&ccedil; tanesidir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Yukarıda sayılan t&uuml;m bu maddeler ile birlikte bu ifrat ve tefrit topluluğu, zamanla t&uuml;m M&uuml;sl&uuml;manları k&uuml;f&uuml;rle itham eder ve kılı&ccedil;tan ge&ccedil;irilmesi g&ouml;r&uuml;ş&uuml;n&uuml; savunur bir h&acirc;l almaya başladılar.</p>\n\n<p>\n	Merhum All&acirc;me Emin, değerli eseri olan &ldquo;Keşf&rsquo;ul-İrtiyab F&icirc; Etb&acirc;i Muhammed b. Abdulvahhab&rdquo; adlı kitabında &ldquo;Vahhab&icirc;lik ile Haric&icirc;lik Arasındaki Benzerlikler&rdquo; başlığı altında geniş bir b&ouml;l&uuml;m ayırarak konuyu ele almıştır. Bizler burada birka&ccedil; paragrafla yetiniyoruz:</p>\n\n<p>\n	<strong>1-</strong> Haric&icirc;lerin &ldquo;Allah&rsquo;tan başka h&uuml;k&uuml;m koyan yoktur.&rdquo; sloganı, her ne kadar hak bir s&ouml;z ise de, bundan maalesef batıl irade edilmiştir. &Ccedil;&uuml;nk&uuml; Haric&icirc;ler bundan kendi k&ouml;t&uuml; emelleri doğrultusunda istifade etmişlerdir. M&uuml;minlerin Emiri Hz. Ali&rsquo;nin (a.s) buyurduğu gibi: <em>&ldquo;Evet! Bu s&ouml;z Allah&rsquo;ın hak s&ouml;z&uuml;d&uuml;r, yalnız bu hak s&ouml;z&uuml; batıl bir şekilde kullanmaya &ccedil;alıştılar.&rdquo;</em> Haric&icirc;lerin bundan kastı ise, hi&ccedil; kimsenin y&ouml;netici ve h&acirc;kim olamayacağı ve din&icirc; hi&ccedil;bir konuda hakemiyete (hakemliğe) baş vurulamayacağıdır. Bu y&uuml;zdendir ki Sıffin&rsquo;de meydana gelen &ldquo;hakemlik&rdquo; olayını k&uuml;f&uuml;r ve g&uuml;nah &uuml;zere bilmektedirler. H&acirc;lbuki Kur&rsquo;&acirc;n-ı Kerim&rsquo;e bakıldığında, insanların ihtil&acirc;flı oldukları konularda aralarında belirleyecekleri hakeme başvurmaları &ouml;ğ&uuml;tlenmiştir. Mesel&acirc;:</p>\n\n<p>\n	<strong>&ldquo;Kadın ile kocası arasında meydana gelen ihtil&acirc;ftan dolayı korkuya kapıldığınızda, kadının ve erkeğin ailesinden birer hakem se&ccedil;in.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	Başka bir ayette ise:</p>\n\n<p>\n	<strong>&ldquo;Sizden iki adil şahit se&ccedil;in ki adaletle h&uuml;kmetsinler.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	Aynı şekilde Vahhab&icirc;lerin şu sloganlarını da hatırlatmakta fayda vardır:</p>\n\n<p>\n	&ldquo;Dua, şefaat, tevess&uuml;l, yardım istemek sadece Allah&rsquo;tandır; başkasından istenemez.&rdquo;</p>\n\n<p>\n	Her ne kadar bu s&ouml;zler doğruyu ifade etse bile, Vahhab&icirc;ler bu s&ouml;zleri farklı şekillerde değerlendirerek kendilerine has yorumda bulunmaktadırlar.</p>\n\n<p>\n	Evet; dua, şefaat, tevess&uuml;l ve yakarış sadece Allah&rsquo;adır. Ger&ccedil;ek manada &ccedil;ağrılan sadece Allah&rsquo;tır ve t&uuml;m sıkıntılardan, k&ouml;t&uuml;l&uuml;klerden kurtulmak ve doğru d&uuml;r&uuml;st bir hayat s&uuml;rmek uğruna a&ccedil;ılan niyaz elleri t&uuml;m&uuml;yle Allah&rsquo;a y&ouml;neliktir. Yardım edecek O&rsquo;dur; hayat veren, şifa veren, dertlere derman, ihtiya&ccedil; sahiplerinin ihtiyacını karşılayan ve şefaat sadece ve sadece O&rsquo;nun emriyle ger&ccedil;ekleşmektedir. Fakat bu noktada Vahhab&icirc;lerin kastettiği şudur: &ldquo;Bir insan, y&uuml;ce Allah&rsquo;ın kendisinin aziz ve değerli kıldığı kimseler ile O&rsquo;na y&ouml;nelmemeli, onlara kesinlikle ihtiya&ccedil; duymamalı ve hi&ccedil; kimseyi de Allah ile arasında aracı olarak veya kıyamet g&uuml;n&uuml; şefaat&ccedil;i olmaları i&ccedil;in kabul etmemelidir.&rdquo;</p>\n\n<p>\n	<strong>2-</strong> Haric&icirc;ler ile Vahhab&icirc;ler arasındaki ikinci benzerlik de ş&ouml;yledir: Haric&icirc;ler dış g&ouml;r&uuml;n&uuml;şe fazlasıyla &ouml;nem verir, namaz ve Kur&rsquo;&acirc;n til&acirc;vetleri hususunda &ccedil;ok ihtimam g&ouml;sterirlerdi. Hatta Haric&icirc;lerin alınlarında aşırı secdeden dolayı yağ bezeleri oluşmuş ve kendilerini bin bir t&uuml;rl&uuml; meşakkate sokarak Allah&rsquo;ın rızasını kazanmaya &ccedil;alışırlardı. Bakın Haric&icirc;ler hakkında Hz. Ali (a.s) ne g&uuml;zel buyurmaktadır:</p>\n\n<p>\n	<em>&ldquo;Benden sonra Haric&icirc;ler ile savaşmayın. Zira hakkı aramak uğruna batıla saplananlarla, batılı isteyip de ona bulaşanlar bir değildirler.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></em></p>\n\n<p>\n	Haric&icirc;ler, g&uuml;nah ve haramlardan kesinlikle sakınan kimselerdi. &Ouml;yle ki onlardan birisi kılı&ccedil; ile bir domuz &ouml;ld&uuml;r&uuml;p kanını yere akıttığında, diğeri tarafından hemen itiraza maruz kalarak, &ldquo;Yery&uuml;z&uuml;nde fesat işledin!&rdquo; şeklinde uyarılarla karşı karşıya kalırdı. Veya bir başkası yol &uuml;zerinde yerde bulduğu bir hurmayı ağzına koyup yemek istediğinde, diğeri alelacele koşar ve ağzından hurmayı &ccedil;ekip &ccedil;ıkarıp, &ldquo;Haram yedin!&rdquo; diye itiraz ederdi.</p>\n\n<p>\n	Vahhab&icirc;ler de aynen b&ouml;yledirler. G&ouml;r&uuml;nt&uuml; itibariyle aşırı taassup&ccedil;u ve din&icirc; meselelerde ise zoru se&ccedil;erler. Namazı tam vaktinde kılmaya ehemmiyet g&ouml;sterip Allah&rsquo;a karşı yapılan ibadetlerle kendilerini yorar ve s&uuml;rekli hakkı arar bir g&ouml;r&uuml;nt&uuml; &ccedil;izerler; ancak yanlış bir yol se&ccedil;mişlerdir kendilerine. Haramlar ve g&uuml;nahlar konusunda o kadar titiz davranırlar ki, hatta şer&rsquo;&icirc; h&uuml;km&uuml; kendileri i&ccedil;in kesinlik kazanmadığından dolayı telgrafı kullanmazlar.</p>\n\n<p>\n	Aşırı derecede taassup ehli olduklarına dair bir başka olay ise, benim (All&acirc;me Emin) kendi g&ouml;rd&uuml;ğ&uuml;m bir Vahhab&icirc;nin alışveriş esnasındaki tavrıdır. Cebindeki yeni riyaller ile eski riyalleri ayrı tutarak harcıyor ve eski riyal verip yeni paralarla &ccedil;ok c&uuml;zi bir miktarda fark &ouml;deyerek yapılacak değişime ise faiz h&uuml;km&uuml; ge&ccedil;erlidir diyerek şiddetle karşı &ccedil;ıkıyordu. Paraları değiş tokuş yapan adam oradan ayrılıp gitmek istediğinde, Vahhab&icirc;nin yanına gelerek, &ldquo;Dualarında beni de unutma olur mu?&rdquo; diyerekten vedalaştı. Vahhab&icirc; şahıs ise, &ldquo;Allah seni hidayet etsin!&rdquo; dedi. Ve ardından bana d&ouml;nerek, &ldquo;Bu g&ouml;rd&uuml;ğ&uuml;n adam Yahudi idi işte.&rdquo; dedi.</p>\n\n<p>\n	<strong>3-</strong> Vahhab&icirc;ler ile Haric&icirc;ler arasındaki &uuml;&ccedil;&uuml;nc&uuml; benzerliğin şu olduğunu s&ouml;yleyebiliriz: Haric&icirc;ler kendileri dışındaki M&uuml;sl&uuml;manları k&acirc;firlikle itham eder ve b&uuml;y&uuml;k g&uuml;nahlara bulaşmış insanların ebed&icirc; cehennem ateşinde yanacakları inancını taşırlardı. Aynı şekilde kendileri dışındaki M&uuml;sl&uuml;manların canını ve kanını mubah sayarak onların &ccedil;ocuklarını esir alır ve &ldquo;Eğer İsl&acirc;m &uuml;lkesindeki b&uuml;y&uuml;k g&uuml;nahların &ouml;n&uuml;n&uuml; almazsanız, İsl&acirc;m &uuml;lkesi k&uuml;f&uuml;r &uuml;lkesine d&ouml;ner.&rdquo; diye feryat figanlar ederlerdi. Acımasızlık ve taassup g&ouml;zlerini o kadar bağlamıştı ki, Peygamber sahab&icirc;si olan Abdullah b. Habbab&rsquo;ı dahi oru&ccedil;lu bir h&acirc;lde ve boynuna Kur&rsquo;&acirc;n sayfalarını asılmış bir vaziyette Hz. Ali&rsquo;ye bağlı olduğundan dolayı acımasızca &ouml;ld&uuml;rd&uuml;ler ve eşinin de karnını par&ccedil;aladılar. Kendisine ise, &ldquo;Boynunda asılı olan bu Kur&rsquo;&acirc;n&rsquo;ın h&uuml;km&uuml;nce seni &ouml;ld&uuml;receğiz.&rdquo; dediler. Sonunda onun başını bir akarsuyun kenarında bedeninden ayırdılar ve kanını akarsuya akıttılar. Aynı şekilde esir olarak alınan kadınları Haric&icirc;ler kendi aralarında bir mal gibi alıp satarlardı ve &hellip;</p>\n\n<p>\n	Vahhab&icirc;lerin de buna benzer birtakım inan&ccedil;ları vardır. Haric&icirc;lerde olduğu gibi kendileri dışındaki M&uuml;sl&uuml;manları m&uuml;şrik sayar ve onların kanını ve malını hel&acirc;l bilirler. M&uuml;sl&uuml;man &uuml;lkeleri ve M&uuml;sl&uuml;manları k&uuml;f&uuml;r ve k&uuml;fr&uuml;n &uuml;lkesi olarak addeder ve onlardan bir an &ouml;nce o beldeleri terk ederek hicret etmelerinin vacip ve zarur&icirc; olduğu g&ouml;r&uuml;ş&uuml;n&uuml; empoze etmeye &ccedil;alışırlar. Namazı bilerek terk eden ama namazın dindeki esasını ink&acirc;r etmeyen birini &ouml;l&uuml;me mahkum ederler.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	S&uuml;leyman b. Abdulvahhab, kardeşi Muhammed b. Abdulvahhab&rsquo;a reddiye olarak yazmış olduğu kitabında ş&ouml;yle s&ouml;ylemektedir:</p>\n\n<p>\n	&ldquo;İbn Kayyum&rsquo;a g&ouml;re Haric&icirc;lerin iki &ouml;nemli &ouml;zelliği vardı ve bundan dolayıdır ki diğer M&uuml;sl&uuml;manlardan ayrı d&uuml;şt&uuml;ler. &Ouml;ncelikle S&uuml;nnet&rsquo;ten bir hayli uzaklaştılar ve S&uuml;nnet olmayanı s&uuml;nnet olarak kabul ettiler. İkincisi ise, M&uuml;sl&uuml;manları d&uuml;şt&uuml;kleri &ccedil;eşitli g&uuml;nahlardan dolayı k&acirc;fir il&acirc;n ettiler ve bundan dolayı onların kanını ve malını hel&acirc;l bilerek İsl&acirc;m beldelerini k&uuml;f&uuml;r beldesi olarak il&acirc;n ettiler. Buna g&ouml;re t&uuml;m M&uuml;sl&uuml;manların bu iki yanlış olan g&ouml;r&uuml;şten uzak durmaları, yerinde olacaktır. Zira bu iki esasın neticeleri şunlardır: M&uuml;sl&uuml;manlara kin beslemek, onlara l&acirc;net ederek, azarlayarak kan ve mallarını hel&acirc;l saymak. &Ouml;yleyse her t&uuml;rl&uuml; bidatten uzak durulmalı ve bu iki &ouml;zelliğin Haric&icirc;lere mahsus olduğu bilincine varıp g&ouml;zle g&ouml;r&uuml;l&uuml;r derecede Vahhab&icirc;likte de aynısının bulunduğu unutulmamalıdır.&rdquo;</p>\n\n<p>\n	<strong>4-</strong> Daha &ouml;nce de akait konularında anlatıldığı &uuml;zere, Haric&icirc;ler ş&uuml;pheli konularda bazı ayetlerin zahirinden &ccedil;ıkardıkları h&uuml;k&uuml;mler doğrultusunda hareket ederek insanların b&uuml;y&uuml;k g&uuml;nahlara du&ccedil;ar olduğu kanısına vardıkları gibi, Vahhab&icirc;ler de aynı şekilde birtakım ayetlerin zahir&icirc; g&ouml;r&uuml;nt&uuml;s&uuml;n&uuml; baz alarak Allah&rsquo;a &ldquo;vesile&rdquo; ile yaklaşma ve yardım isteme konularıyla ilgili olarak haram ve şirk fetvaları vermişlerdir.</p>\n\n<p>\n	<strong>5-</strong> Haric&icirc;lere g&ouml;re İsl&acirc;m h&uuml;k&uuml;mdarlarına karşı kıyam, savaş, &ouml;ld&uuml;rme hel&acirc;ldir ve bu inanca g&ouml;re h&uuml;k&uuml;mdarların hepsi del&acirc;let ehlidir. Aynı g&ouml;r&uuml;ş Vahhab&icirc;lerde de mevcuttur.</p>\n\n<p>\n	<strong>6-</strong> Haric&icirc;lerin &ouml;l&uuml;mden kesinlikle korkuları yok idi ve onlar &ouml;l&uuml;me kucaklarcasına koşarlardı ve &ouml;l&uuml;mden sonra doğrudan cennete gidecekleri inancı kendilerine h&acirc;kimdi. Derler ki: Haric&icirc;lerden birisi savaş esnasında d&uuml;şmanın mızraklarından biriyle yaralandı ve kendini mızrağa doğru hızla iterek ş&ouml;yle seslendi: &ldquo;Ya Rabbi! Benden razı olman i&ccedil;in sana doğru bir an &ouml;nce ulaşmak &uuml;zere &ccedil;abalıyorum.&rdquo;</p>\n\n<p>\n	Vahhab&icirc;ler de aynı şekilde savaş meydanlarında cansiperane bir şekilde savaşır, fedak&acirc;rlıklar g&ouml;sterirler; &ccedil;&uuml;nk&uuml; onlara g&ouml;re d&uuml;şman ile savaşta &ouml;lenler doğrudan cennete gireceklerdir. Bundan dolayıdır ki savaşlarda s&uuml;rekli şu şiiri s&ouml;ylerler:</p>\n\n<p>\n	&ldquo;Ben gidiyorum doğrudan cennete / S&ouml;yle ey zalim, senin mek&acirc;nın nere?&rdquo;</p>\n\n<p>\n	<strong>7-</strong> Haric&icirc;ler hakkında anlatılan t&uuml;m bu &ouml;zelliklerin dışında en belirgin hasletleri ise, aşırı derecede cahil ve dar g&ouml;r&uuml;şl&uuml; insanlar olduklarıdır. Zira onlar her ne kadar yol &uuml;zerinde buldukları hurmayı yemeği haram bilseler ve &ccedil;&ouml;lde bir domuzun kanının akıtılmasını fitne ve fesat olarak telakki etseler bile, Hz. Peygamber&rsquo;in (s.a.a) sahab&icirc;sini oru&ccedil;lu ve boynuna Kur&rsquo;&acirc;n sayfaları asılı olmasına rağmen katlini vacip ederek &ouml;ld&uuml;r&uuml;lmesini reva g&ouml;r&uuml;rlerdi. Bununla da yetinmeyip t&uuml;m M&uuml;sl&uuml;manları k&acirc;fir g&ouml;z&uuml;yle g&ouml;r&uuml;p b&uuml;y&uuml;k g&uuml;nahlara du&ccedil;ar olanları da k&uuml;f&uuml;r ile itham ederlerdi. G&uuml;nlerden bir g&uuml;n yolculuk esnasında Haric&icirc;ler ile bir grup M&uuml;sl&uuml;man karşılaştılar. Haric&icirc;ler onlara ş&ouml;yle sordu: &ldquo;Kendinizi tanıtır mısınız?&rdquo; Sorunun muhatabı olan M&uuml;sl&uuml;manlar arasında zeki birisi ş&ouml;yle yanıt verdi: &ldquo;M&uuml;saade ederseniz bu soruya ben cevap vereyim.&rdquo; Ardından s&ouml;zlerine ş&ouml;yle devam etti: &ldquo;Biz kitap ehli insanlar değiliz. Sadece size sığınarak Allah&rsquo;ın kel&acirc;mını dinlemeye geldik. Daha sonra da bizi g&uuml;venli bir yere ulaştırmanızı istiyoruz.&rdquo;</p>\n\n<p>\n	Kendi aralarında konuşmaya başlayan Haric&icirc;ler, &ldquo;Peygamber&rsquo;in emrini ayaklar altına atamayız. Birka&ccedil; ayet Kur&rsquo;&acirc;n-ı Kerim&rsquo;den okuyun dinlesinler ve ardından yanlarına birka&ccedil; g&ouml;revli tayin edin de onlara g&uuml;venli bir yere varana kadar eşlik etsin.&rdquo; dediler.</p>\n\n<p>\n	Bu konuşmanın ardından Allah Resul&uuml;&rsquo;n&uuml;n sahab&icirc;si olan Abdullah b. Habbab&rsquo;a ş&ouml;yle dediler: &ldquo;Ali b. Ebu Talib hakkında g&ouml;r&uuml;ş&uuml;n nedir, s&ouml;yler misin?&rdquo; Bu sorunun ardından Habbab, Hz. Ali&rsquo;yi (a.s) &ouml;v&uuml;c&uuml; s&ouml;zler ile cevap vermeye başlamıştı ki s&ouml;z&uuml;n&uuml; keserek ona ş&ouml;yle dediler: &ldquo;Sen de o &ouml;ld&uuml;r&uuml;len şahsın m&uuml;ritlerindensin demek!&rdquo; Bu s&ouml;zlerin ardından yukarıda anlatıldığı gibi Habbab&rsquo;ı ve eşini acımasızca şehit ettiler.</p>\n\n<p>\n	Vahhab&icirc;ler i&ccedil;in de yukarıda sayılan &ouml;zellikler ge&ccedil;erlidir. Haric&icirc;ler gibi kendi aralarında ırk&ccedil;ılık ve kabilecilik sevdalarına tutulan bu fırkanın mensuplarını, aynı zamanda dar g&ouml;r&uuml;şl&uuml; insanlar oluşturmaktadır. Onlar bir taraftan Allah&rsquo;ı zikretmeyi ve Allah&rsquo;ın sevgili kullarına sel&acirc;m ve rahmet g&ouml;ndermeyi haram sayar, telgrafı kullanma konusunda dahi hel&acirc;l veya haram olduğuna dair delil yetersizliğinden ş&uuml;pheyle yaklaşır, t&uuml;t&uuml;n &uuml;r&uuml;nlerinin t&uuml;m&uuml;nden istifade etmeyi haram sayarak kullananlar hakkında m&uuml;eyyide cezalar uygular, fakat &ouml;te taraftan da M&uuml;sl&uuml;manları k&acirc;fir il&acirc;n etmekten geri kalmazlar. T&uuml;m M&uuml;sl&uuml;manları k&acirc;fir ve m&uuml;şrik sıfatlarıyla itham etmekle birlikte, canlarını ve mallarını hel&acirc;l sayar; &ouml;ld&uuml;r&uuml;lmelerini ise, sadece ve sadece şefaat konusunda Allah&rsquo;ın yery&uuml;z&uuml; h&uuml;ccetlerine tevess&uuml;l ettiklerinden dolayı yeterli bir delil sayarak gerekli g&ouml;r&uuml;rler.</p>\n\n<p>\n	<strong>8-</strong> Haric&icirc;ler hakkında Allah&rsquo;ın Resul&uuml; Hz. Muhammed (s.a.a) ş&ouml;yle buyurmaktadır: <em>&ldquo;Nasıl ok yaydan &ccedil;ıkıyor ise, onlar da dinden &ouml;yle &ccedil;ıkacaklar.&rdquo;</em></p>\n\n<p>\n	Bir diğer hadiste ise Resulullah (s.a.a) ş&ouml;yle buyurmuştur: <em>&ldquo;Haric&icirc;ler din&icirc; meselelerde o kadar aşırı gidecekler ki sonunda okun yaydan &ccedil;ıktığı gibi dinden &ccedil;ıkacaklardır.&rdquo;</em></p>\n\n<p>\n	İmam Ahmed b. Hanbel&rsquo;in kendi M&uuml;sned&rsquo;inde de belirttiği &uuml;zere Vahhab&icirc;ler hakkında da birtakım hadisler bulunmaktadır.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Hadis genel manasıyla ş&ouml;yledir:</p>\n\n<p>\n	İbn &Ouml;mer ş&ouml;yle dedi: Allah Resul&uuml; (s.a.a) buyurdu ki: <em>&ldquo;Allah&rsquo;ım! Şam şehrini bizim i&ccedil;in m&uuml;barek kıl. Allah&rsquo;ım! Yemen şehrini de bizim i&ccedil;in hayırlı kıl.&rdquo;</em></p>\n\n<p>\n	O esnada orada bulunanlar ş&ouml;yle dediler: &ldquo;Allah&rsquo;ım, Necd beldesini de bizler i&ccedil;in m&uuml;barek kıl.&rdquo;</p>\n\n<p>\n	Ardından Allah Resul&uuml; tekrar Şam ve Yemen hakkındaki dualarını yeniledi. Orada bulunanlar aynı şekilde Necd beldesini de Peygamber&rsquo;in duasına katmak istediler. Bu esnada Allah Resul&uuml; ş&ouml;yle buyurdu: <em>&ldquo;Hayır! Bu belde hayırlı ve m&uuml;barek bir mek&acirc;n olmayacaktır. Zira bu belde bir&ccedil;ok kargaşalar, fitneler ve t&uuml;yler &uuml;rperten hadiselere gebe kalacaktır. Şeytanın boynuzlarının baş g&ouml;stereceği yerdir işte burası!&rdquo;</em></p>\n\n<p>\n	Yukarıda belirtilen hadisi, Buhar&icirc; kendi Sahih&rsquo;inde &ldquo;el-Fiten&rdquo; b&ouml;l&uuml;m&uuml;nde İbn &Ouml;mer&rsquo;den naklen ve Tirmiz&icirc; de Sahih&rsquo;nin &ldquo;el-Menakib&rdquo; b&ouml;l&uuml;m&uuml;nde beyan etmişlerdir.</p>\n\n<p>\n	Yine Ahmed, M&uuml;sned&rsquo;inde Abdullah b. &Ouml;mer&rsquo;den ve M&uuml;slim, Sahih&rsquo;inde Peygamber&rsquo;in, y&uuml;z&uuml;n&uuml; doğuya doğru d&ouml;nm&uuml;ş bir vaziyette iken ş&ouml;yle buyurduğunu nakletmişlerdir: <em>&ldquo;Biliniz ki, fitne tam oradan &ccedil;ıkacaktır. Biliniz ki, fitne işte bu y&ouml;nden şeytanın boynuzlarının g&ouml;r&uuml;nmesi misali &ccedil;ıkacaktır.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></em></p>\n\n<p>\n	Buhar&icirc; de Sahih&rsquo;inin &ldquo;el-Fiten&rdquo; kitabının, &ldquo;Fitnenin Doğudan &Ccedil;ıkacağı&rdquo; b&ouml;l&uuml;m&uuml;nde İbn &Ouml;mer&rsquo;den ş&ouml;yle rivayet eder: Resulullah minbere doğru ilerledi ve ardından ş&ouml;yle buyurdu: <em>&ldquo;Fitne işte buradandır, kargaşa buradandır; şeytanın boynuzunun &ccedil;ıkacağı yerdir orası.&rdquo;</em> Başka bir ifadeyle: &ldquo;G&uuml;neşin baş g&ouml;stereceği yerdir orası!&rdquo;</p>\n\n<p>\n	Başka bir hadiste yine Buhar&icirc;, İbn &Ouml;mer&rsquo;den ş&ouml;yle nakletmektedir: Resul&uuml; Ekrem (s.a.a) doğuya doğru yolda y&uuml;r&uuml;rken ş&ouml;yle buyurdu: <em>&ldquo;Fitnenin &ccedil;ıkacağı yer burasıdır. Şeytanın boynuzunu &ccedil;ıkaracağı yerden fitne &ccedil;ıkacaktır.&rdquo;</em></p>\n\n<p>\n	Yine M&uuml;slim kendi Sahih&rsquo;inde Salim b. Abdullah ve onun babası vasıtası ile Hz. Peygamber&rsquo;in doğuya doğru y&ouml;nelerek ş&ouml;yle buyurduğunu nakleder: <em>&ldquo;Fitne oradadır. Şeytanın boynuzları oradan y&uuml;kselecektir.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></em></p>\n\n<p>\n	Bu tabir &ldquo;Kamus&rdquo; adlı kitapta ş&ouml;yle a&ccedil;ıklanmıştır: &ldquo;Şeytan&rsquo;ın boynuzu ve iki boynuz tabirinden maksat, şeytanın dostları ve yolunu izleyenlerdir ya da maksat Şeytan&rsquo;ın g&uuml;c&uuml; ve yery&uuml;z&uuml;ne musallat olup yayılacağıdır.&rdquo;</p>\n\n<p>\n	Kastalan&icirc; de ş&ouml;yle s&ouml;ylemektedir: &ldquo;Şeytan, g&uuml;neşin doğduğu vakit başını g&uuml;neşe doğru yaklaştırır. Bunu yapmasının sebebi ise g&uuml;neşe tapanların aynı zamanda kendisine secde etmiş olmalarını sağlamak i&ccedil;indir.&rdquo;</p>\n\n<p>\n	Yine M&uuml;slim kendi Sahih&rsquo;inde şu iki hadisi nakleder:</p>\n\n<p>\n	<em>&ldquo;K&uuml;fr&uuml;n başı doğu semtindedir.&rdquo; </em></p>\n\n<p>\n	<em>&ldquo;İman Yemen&rsquo;dedir ve k&uuml;f&uuml;r ise doğudan y&uuml;kselecektir.&rdquo;</em></p>\n\n<p>\n	Yukarıda belirtilen hadislere bakıldığında, Necd tabirinin yer aldığı birinci hadis, ger&ccedil;ekte diğer hadislerdeki doğu ve Şeytan&rsquo;ın boynuzun doğacağı yer tabirlerini a&ccedil;ıklamaktadır. Dolayısıyla bunların bir yerdeki değerlendirilmesinden, doğudan maksadın Necd olduğu anlaşılmaktadır ş&uuml;phesiz. Zira Necd b&ouml;lgesi Medine&rsquo;nin doğusunda yer almaktadır. Yine t&uuml;m hadislerin toplamından elde edilen sonuca g&ouml;re, Hicaz&rsquo;ın karşıtı olarak kullanılan &ldquo;Doğu&rdquo;dan maksat Necd&rsquo;dir.</p>\n\n<p>\n	Buna g&ouml;re, bazı Vahhab&icirc;lerin, &ldquo;Necd kelimesinden maksat, Irak&rsquo;tır. &Ccedil;&uuml;nk&uuml; Irak Hicaz&rsquo;dan daha y&uuml;ksek bir coğraf&icirc; konuma sahiptir. &Uuml;stelik Necd kelimesinin l&uuml;gat anlamı da bunu destekler. &Ccedil;&uuml;nk&uuml; Necd l&uuml;gatte y&uuml;ksek yer anlamındadır.&rdquo; şeklindeki s&ouml;zleri herhangi bir delile dayalı olmayan yersiz ve tutarsız bir iddiadan &ouml;te değildir. Zira kayıt getirilmeden kullanılan her yerde Necd&rsquo;den maksat, y&uuml;zyıllardır tarih kitaplarının a&ccedil;ık&ccedil;a beyan ettiği, şairlerin hakkında şiirler s&ouml;ylediği ve &uuml;zerinde Necd Kralları diye bilinen padişahların h&uuml;k&uuml;met s&uuml;rd&uuml;rd&uuml;ğ&uuml; yerleşim alanı olan Necd b&ouml;lgesidir.</p>\n\n<p>\n	Sıhahu&rsquo;l-L&uuml;gat&rsquo;ta ş&ouml;yle beyan edilmiştir: &ldquo;Necd, &lsquo;Gavr&rsquo; adıyla da bilinen Arap b&ouml;lgelerinden bir b&ouml;lgedir. Gavr, Tehame b&ouml;lgesini de kapsamakla birlikte Tehame&rsquo;den Irak&rsquo;a kadar y&uuml;ksek olan b&ouml;lgeden ibarettir.&rdquo;</p>\n\n<p>\n	Misbah&rsquo;da ise ş&ouml;yle anlatılmaktadır: &ldquo;Necd meşhur bir b&ouml;lgedir, Arap beldelerinden Irak topraklarına kadar uzayan bir b&ouml;lgedir. Her ne kadar Arap Yarımadası&rsquo;ndan sayılsa bile, Hicaz&rsquo;dan değildir.&rdquo;</p>\n\n<p>\n	Yukarıda belirtilen Ehlis&uuml;nnet&rsquo;in dilbilimcilerinin g&ouml;r&uuml;şlerine istinaden ortaya &ccedil;ıkan sonu&ccedil;; Irak&rsquo;ın Necd&rsquo;den farklı olduğu, Hicaz, Yemen ve Şam ile aynı olmadığı g&ouml;r&uuml;ş&uuml;d&uuml;r. Necd olarak kastedilen b&ouml;lge Tehame&rsquo;nin paralelinde bulunan ve diğer bir adıyla Gavr denilen b&ouml;lgedir. Bununla birlikte Allah Resul&uuml;&rsquo;n&uuml;n sahab&icirc;lerinin de Hicazlı olmakla birlikte orada ikamet etmiş ve &ldquo;Necd&rsquo;imizi de m&uuml;barek kıl ya Rabbi!&rdquo; şeklindeki s&ouml;zlerinden de Necd&rsquo;in Hicaz olmadığı net olarak anlaşılmaktadır.</p>\n\n<p>\n	Kısaca, Vahhab&icirc;lerin Hicaz&rsquo;ın doğusunda ikamet ettikleri yerleşim birimidir Necd. Buna g&ouml;re Vahhab&icirc;lerin &ldquo;Necd&rsquo;den maksat Irak&rsquo;tır.&rdquo; şeklindeki s&ouml;zleri, hi&ccedil;bir dayanağı olmayan uydurma bir s&ouml;zden başka bir şey değildir.</p>\n\n<p>\n	Kamusu&rsquo;l-Emkine ve&rsquo;l-Buka adlı eserde ş&ouml;yle yazılıdır: &ldquo;Necd, Hicaz&rsquo;ın doğusunda bir yerleşim birimidir ki iki b&ouml;lgeye ayrılmıştır: Hicaz Necdi ve Arız Necdi. Karmet&icirc;ler, yalancı M&uuml;seyleme ve Vahhab&icirc;ler bu b&ouml;lgeden t&uuml;remişlerdir ve oranın merkezi ise Riyad&rsquo;dır ve ortalama n&uuml;fusu otuz binin &uuml;zerindedir.&rdquo;</p>\n\n<p>\n	Buna g&ouml;re Hz. Resul-i Ekrem&rsquo;in (s.a.a) buyurduğu, <em>&ldquo;Şeytanın boynuzu, fitne ve kargaşa Necd&rsquo;den &ccedil;ıkacaktır.&rdquo;</em> hadisi, yalancı M&uuml;seyleme, Karmet&icirc;ler ve Vahhab&icirc;lere del&acirc;let etmektedir.</p>\n\n<p>\n	Bu hadisten yola &ccedil;ıkarak &ccedil;ok iyi bir inceleme ve analiz sonucu hadisin Vahhab&icirc;lere işaret ettiğini bildiren bir&ccedil;ok bilim adamının i&ccedil;inde Muhammed b. Abdulvahhab&rsquo;ın &ouml;z kardeşi Şeyh S&uuml;leyman b. Abdulvahhab da bulunmaktadır. Kendisi bu hadisi rivayet ettikten sonra ş&ouml;yle devam ediyor: &ldquo;S&ouml;yl&uuml;yor ve şahadet ediyorum ki, Peygamber doğru s&ouml;ylemiştir ve risaletini tamamlamıştır.&rdquo;</p>\n\n<p>\n	İbn Teymiye ş&ouml;yle diyor: &ldquo;Doğu&rsquo;dan maksat Medine&rsquo;nin doğusu olan ve yalancı M&uuml;seyleme oradan zuhur edip peygamberlik iddiasında bulunduğu yerdir. Bu, Hz. Peygamber&rsquo;in vefatından sonra meydana gelen ilk &ccedil;irkin olay idi ve bir kısım insanlarda bu &ccedil;irkinliğin ardından gittiler.&rdquo;</p>\n\n<p>\n	Peygamberimizin (s.a.a), <em>&ldquo;İman Yemen&rsquo;de, fitne ve kargaşa ise doğudadır.&rdquo;</em> şeklindeki buyruğu ve s&uuml;rekli tekrar ederek &uuml;st&uuml;ne basa basa vurguladığı bu anlamdaki s&ouml;zler gelecekte insanların karşılaşacağı sorunlar karşısında daha iyi d&uuml;ş&uuml;n&uuml;p hatalara d&uuml;şmemesi i&ccedil;in s&ouml;ylenen nasihatlerdi aslında. &Ccedil;&uuml;nk&uuml; peygamber (s.a.a) m&uuml;kerrer defalar Hicaz ehli i&ccedil;in dua etmiş fakat Necd ehli i&ccedil;in ise dua etmekten ka&ccedil;ınmıştır. Dikkat edilmesi gereken nokta şudur: Eğer Mekke, Medine, Yemen ve Hicaz şehirlerinde yaygın olan &ouml;rf ve ananelerin en din dışı, şirk ve k&uuml;f&uuml;r olarak sayılıyorsa, neden Peygamber bu b&ouml;lgeler hakkında dua etti de Necd hakkında b&ouml;yle bir hayır duasında bulunmaktan &ouml;zellikle ka&ccedil;ındı? H&acirc;lbuki iddiaya g&ouml;re s&ouml;z konusu &ouml;rf ve ananeler Necd b&ouml;lgesinden tamamen ortadan kaldırılmıştır. Maalesef Vahhab&icirc;ler kendi yerleşim birimlerini İsl&acirc;m&icirc; beldeler olarak yorumlayıp diğer İsl&acirc;m şehirlerini ise k&uuml;f&uuml;r beldesi saymaktadırlar. Acaba bu inan&ccedil; ve bu yol, Resulullah&rsquo;ın s&ouml;zleri ve duası ile &ccedil;elişmiyor mu?</p>\n\n<p>\n	Bir diğer dikkat edilmesi gereken nokta ise, Resulullah&rsquo;ın (s.a.a) &ouml;nemli ve &ouml;nemsiz bir&ccedil;ok hadiseyi daha &ouml;nceden haber vermesidir. Bununla birlikte eğer ileriki d&ouml;nemlerde Necd b&ouml;lgesinde ve yalancı peygamber M&uuml;seyleme&rsquo;nin nesli g&uuml;n gelip Necd&rsquo;i iman beldesi yapacaklardı ise ve se&ccedil;kin &uuml;mmet oluşturacaklardı ise şayet, acaba Allah&rsquo;ın Resul&uuml; (s.a.a) onlar hakkında da hayır duası etmekten ka&ccedil;ınır mıydı?</p>\n\n<p>\n	Maalesef g&ouml;r&uuml;l&uuml;yor ki Vahhab&icirc;ler Allah Resul&uuml;&rsquo;n&uuml;n s&ouml;zlerinin tersine fitne ve kargaşa dolu beldelerini iman beldesi ve Allah Resul&uuml;&rsquo;n&uuml;n iman beldesidir diye tarif ettiği yerleşim birimlerini ise, k&uuml;f&uuml;r beldesi il&acirc;n etmiş ve oralardan g&ouml;&ccedil; etmeyi de farz kılmışlardır.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Mana itibariyle bakıldığında &acirc;deta Vahhab&icirc;ler hakkında s&ouml;ylenmiş daha bir&ccedil;ok haberler vardır ki, bunlardan birisi Hz. Resulullah&rsquo;ın (s.a.a) Zu&rsquo;l-Huveysara et-Temim&icirc; hakkındaki şu s&ouml;zleridir: <em>&ldquo;Bu adamın neslinden &ouml;yle insanlar d&uuml;nyaya gelecek ki onlar Kur&rsquo;&acirc;n okuyacaklar, fakat okudukları Kur&rsquo;&acirc;n onların gırtlaklarından aşağı gitmeyerek y&uuml;reklerine işlemeyecektir. Onlar okun yaydan &ccedil;ıkması misali dinden &ccedil;ıkacaklardır. M&uuml;sl&uuml;manları &ouml;ld&uuml;recek ve putperestleri &ouml;zg&uuml;r bırakacaklardır. Eğer ben o d&ouml;nemde olursam, onların hepsini ortadan kaldıracağım.&rdquo;</em></p>\n\n<p>\n	Bilindiği gibi, Haric&icirc;lerin elebaşlarının bir kısmı Temim kabilesinden idiler. Yani Zu&rsquo;l-Huveysara adlı şahsın kabilesinden. Aynı şekilde Muhammed b. Abdulvahhab da Temim kabilesinden olup yukarıda zikredilen hadis o ve onun akrabalarını da kapsamaktadır.</p>\n\n<p>\n	<strong>9-</strong> Haric&icirc;ler, k&acirc;firler ve m&uuml;şrikler hakkında inen ayetleri M&uuml;sl&uuml;man ve m&uuml;minlere uyarlarlardı. Vahhab&icirc;ler de aynı şekilde m&uuml;şrikler hakkında inen ayetleri m&uuml;minlere tatbik etmektedirler.</p>\n\n<p>\n	Hulasat&rsquo;ul-Kel&acirc;m adlı eserde ş&ouml;yle beyan edilmiştir: Sahih-i Buhar&icirc;&rsquo;de Abdullah b. &Ouml;mer&rsquo;den Resulullah&rsquo;ın Haric&icirc;leri ş&ouml;yle tanıttığı rivayet edilir: <em>&ldquo;Onlar k&acirc;firler hakkında inen ayetleri m&uuml;minler hakkında yorumlarlar.&rdquo;</em></p>\n\n<p>\n	Yine İbn &Ouml;mer&rsquo;den Buhar&icirc; dışında başka bir eserden Hz. Peygamber&rsquo;in şu hadisini nakledilir: <em>&ldquo;&Uuml;mmetim i&ccedil;in korktuğum en tehlikeli şey, birisinin Kur&rsquo;&acirc;n&rsquo;ı til&acirc;vet etmesi ve ayetleri kendisiyle alakalı olmayan kimseler hakkında yorumlamasıdır.&rdquo;</em></p>\n\n<p>\n	İbn Abbas&rsquo;tan ş&ouml;yle rivayet edilmiştir: &ldquo;Haric&icirc;ler gibi olmayınız ki, onlar Kur&rsquo;&acirc;n&rsquo;ı til&acirc;vet ederlerdi, fakat yorum ve tefsirini ise kıble ehli olan M&uuml;sl&uuml;manlar hakkında yaparlardı.&rdquo; Halbuki o ayetler, kitap ehli ve m&uuml;şrikler hakkında nazil olmuştu. Onlar bu ayetlerin manasını anlamadılar ve bir&ccedil;oklarının kanlarını d&ouml;kerek mallarını yağmaladılar ve şu anda da Vahhab&icirc;leri g&ouml;r&uuml;yoruz ki onların yaptığı işlerin aynısını yapmakla meşguld&uuml;rler.</p>\n\n<p>\n	<strong>10-</strong> Bir zamanlar Haric&icirc;ler M&uuml;sl&uuml;manları &ouml;ld&uuml;r&uuml;p, putperest ve m&uuml;şrikler i&ccedil;in ise şehirde can g&uuml;venliklerini sağlayarak yaşamalarına izin veriyorlardıysa, bug&uuml;n Vahhab&icirc;ler de aynı uygulamayı yapmaktadırlar. Tarihe bakıldığı zaman g&ouml;r&uuml;lecektir ki Vahhab&icirc;ler hi&ccedil;bir zaman Yahudilerle savaşmamış ve onlardan hi&ccedil;birini &ouml;ld&uuml;rmemişlerdir. &Ouml;ld&uuml;rd&uuml;kleri ise maalesef sadece ve sadece s&uuml;rekli M&uuml;sl&uuml;manlar olmuştur. H&acirc;lbuki onlar hi&ccedil;bir g&uuml;naha sebebiyet vermemiş masum ve g&uuml;nahsız insanlardı.</p>\n\n<p>\n	Tarih sayfaları Vahhab&icirc;lerin işlediği cinayet ve katliamlara şahitlik etmektedir. Onlar Mekke, Medine, Taif, Kerbela, Yemen ve Necef gibi daha bir&ccedil;ok İsl&acirc;m beldelerini kuşatarak insanları acımasızca &ouml;ld&uuml;rm&uuml;şlerdir. Bununla birlikte k&uuml;fr&uuml;n ve fesadın yery&uuml;z&uuml;n&uuml; bir sis bulutu misali kapladığı d&ouml;nemlerde k&uuml;fre karşı savaşıp İngilizleri ve diğer fitne unsurlarını ortadan kaldırmaktansa, M&uuml;sl&uuml;manların kanını d&ouml;kmeyi kendilerine vazife edinerek bir&ccedil;ok katliamlar yapmışlardır.</p>\n\n<p>\n	<strong>11-</strong> Haric&icirc;ler hakkında İmam Ali (a.s) ş&ouml;yle buyurmuştur: <em>&ldquo;Ne zaman onlardan bir dal koparsa, yerine başka bir dal &ccedil;ıkar.&rdquo;</em> Haric&icirc;ler s&uuml;rekli ortadan kaldırıldılar, fakat daha sonra yeniden ve başka mek&acirc;nda ortaya &ccedil;ıktılar. Vahhab&icirc;ler de aynı şekilde Şerif tarafından dağıtıldı, Muhammed Ali Paşa tarafından k&ouml;k s&ouml;kt&uuml;r&uuml;ld&uuml; ve İbrahim Paşa&rsquo;nın evl&acirc;tları tarafından onların varlığı yerle bir edilmesine rağmen tekrar başka bir yerde fitne ve kargaşa yuvaları oluşturdular.<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Hicretin kırkıncı yılında tehlikeli bir yanlıştan dolayı meydana gelen Haric&icirc;lerin varlığı bir bu&ccedil;uk asırdan fazla s&uuml;rmedi ve halifeler d&ouml;nemindeki kendi yanlış uygulamaları sonucunda kendilerinin ve taraftarlarının &ouml;ld&uuml;r&uuml;lmelerine ve ortadan kaldırılmalarına sebep oldular. Abbas&icirc; hanedanlığının ilk yıllarında ise artık tamamen tarih sayfasından silinip gittiler. Ancak bu tehlikeli yol, ardında b&uuml;y&uuml;k yaralar ve izler bıraktı.</p>\n\n<p>\n	Haric&icirc; akımı ve idol&uuml; maalesef diğer &ccedil;eşitli İsl&acirc;m fırkalarına da sı&ccedil;ramasına rağmen hi&ccedil;bir zaman Vahhab&icirc;lik gibi olmadı. Zira onlar Haric&icirc; kimliğinin &acirc;deta ger&ccedil;ek sahibi olarak yery&uuml;z&uuml; sahnesinde İsl&acirc;m adına b&uuml;y&uuml;k facialar işlemek ve İsl&acirc;m&rsquo;ın kalbinde hen&uuml;z kapanmayan yaraları kanatmak uğruna yerlerini almışlardır. Buna g&ouml;re her ne kadar Haric&icirc;ler tarih sayfasından silinse de, Haric&icirc; akımı, fikri ve ideolojisi İsl&acirc;m coğrafyasının damarlarında bir vir&uuml;s misali dolaşmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Nasihu&rsquo;t-Tevarih, c.1, s. 119-120, Kacar Cildi; Ravzatu&rsquo;s-Safa, Nasir&icirc;, c.9, s. 381, Mesir-i Talibi, s.408</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Suleyman Faik Bek, Tarih-i Bağdat, s. 154</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Subhi Mahmasani, Felsefetu&rsquo;t-Teşri, s. 45-48</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- el-Muslimun Fi&rsquo;l-&Acirc;lemi&rsquo;l-Yevm, c.3, s. 63-64, Vahhab&icirc;lerin Nakli ile, s. 298-299</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Fazl b. Şazan, el-İzah, s. 48 ve sonrası. Tahran &Uuml;niversitesi Bas., Dr. Meşkur, Tarih-i Mezahib-i İsl&acirc;m&icirc;, s.41</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Nis&acirc;, 35</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- M&acirc;ide, 95</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Nehc&uuml;&rsquo;l-Bel&acirc;ğa, Kısa S&ouml;zler, 61</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Resailu&rsquo;l-Hediyyeti&rsquo;s-Seniyye adlı eserin ikinci risalesi, s.65 ve 86.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- M&uuml;sned-i Ahmed b. Hanbel, c.2, s.118</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Sahih-i M&uuml;slim, c.2, s.559</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Sahih-i M&uuml;slim, c.2, s.560</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- es-Savaiku&rsquo;l-İlahiyye Fi&rsquo;r-Reddi Ale&rsquo;l-Vahhabiyye, s. 43-44</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Keşfu&rsquo;l-İrtiyab, s.112-117 (&Uuml;&ccedil;&uuml;nc&uuml; Mukaddime&rsquo;den)</p>\n	</div>\n</div>','Vahhabîlik İnancının Kurucuları ,Vahhabîlik ve Hanbelî Mezhebi','','publish','closed','open','','vahhabilik-inancinin-kuruculari-vahhabilik-ve-hanbeli-mezhebi-2','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3297',0,'post','',0),(3298,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	1- İmam Cafer Sadık&rsquo;ın (a.s) ashabından birisi ş&ouml;yle diyor:</p>\n\n<p>\n	Bir g&uuml;n K&acirc;be&rsquo;nin etrafında tavaf h&acirc;lindeydim. Beşinci şavta ulaştığımda, arkadaşlarımdan birisi yanıma gelerek benden iki dinar bor&ccedil; vermemi istedi. Ona dedim ki: &ldquo;Bir k&ouml;şede sabret, tavafım bitsin, ondan sonra isteğini yerine getireyim. &Ccedil;&uuml;nk&uuml; tavafın bitmesine az kaldı.&rdquo; O bir kenara &ccedil;ekilip beklemeye başladı, ben de tavafıma devam ettim. Daha altıncı şavtı bitirmemiştim ki İmam Cafer Sadık (a.s) Mescid&uuml;&rsquo;l-Haram&rsquo;a girdi ve bana doğru geldi. Yanıma vardığında m&uuml;barek elini omzuma koydu ve bana dayanarak tavaf etmeğe başladı. K&acirc;be&rsquo;nin etrafında bir defa d&ouml;nd&uuml;kten sonra benim tavafım sona erdi. Ama İmam&rsquo;ın eli hen&uuml;z benim omzumdaydı. Ben tavafım bitmesine rağmen, İmam&rsquo;la birlikte olma iftiharını kaybetmek istemediğimden İmam&rsquo;la birlikte tavafa devam ettim. Ama her d&ouml;n&uuml;şte arkadaşımın yanına vardığımızda, o, İmam&rsquo;ı tanımadığı ve olaydan haberdar olmadığı i&ccedil;in, işaretle &ldquo;Ne oldu, niye gelmiyorsun?&rdquo; diye soruyor ve benim isteğini yerine getirmek istemediğimi zannediyordu. Bu d&ouml;n&uuml;şlerin birisinde İmam (a.s), &ldquo;Neden o adam sana elle işaret ediyor; ne demek istiyor?&rdquo; diye sordu. Ben de, &ldquo;Canım size feda olsun, benim tavafımın bitmesini ve var olan bir ihtiyacını gidermemi bekliyor. Ama siz tavafa girdiğiniz i&ccedil;in, sizi yalnız bırakıp gitmek istemedim. İmam (a.s), &ldquo;Git onun hacetini yerine getir ve beni yalnız bırak buyurdu.&rdquo; Ben de İmam&rsquo;dan ayrılıp adamın peşine gittim. Ertesi g&uuml;n bir mecliste İmam Sadık&rsquo;ın (a.s) yanına gittim. İmam (a.s) ashabıyla sohbet ediyordu. Beni g&ouml;r&uuml;r g&ouml;rmez sohbeti bırakıp ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;(M&uuml;min) bir kardeşin ihtiyacını gidermek benim yanımda, bir (bir mi bin mi???) tane k&ouml;le azat etmekten ve bin tane eğerli ve gemli atı Allah yolunda bağışlamaktan daha değerlidir!&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></em></p>\n\n<p>\n	2- Meym&ucirc;n b. Mihr&acirc;n&rsquo;dan ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	Bir g&uuml;n İmam Hasan&rsquo;&uuml;l-M&uuml;cteba (a.s) ile birlikte oturuyordum. Bu sırada adamın birisi İmam&rsquo;ın (a.s) yanına gelerek ş&ouml;yle dedi: &ldquo;Ey Resulullah&rsquo;ın torunu, filan adamın benden bir alacağı var. Fakat benin &ouml;deyecek g&uuml;c&uuml;m olmadığı i&ccedil;in beni hapsetmek istiyor.&rdquo; İmam (a.s), &ldquo;Benim şu anda borcunu &ouml;deyecek param yoktur.&rdquo; buyurdu. Adam, &ldquo;O h&acirc;lde beni hapsetmesine engel olun.&rdquo; deyince, İmam Hasan (a.s) o sırada mescitte itikaf ibadetine meşgul olmasına rağmen ayağa kalkıp ayakkabılarını giydi ve yola koyulacağı sırada ben, &ldquo;Ey Resulullah&rsquo;ın oğlu, itikaf h&acirc;linde olduğunuzu (mescitten &ccedil;ıkmamanız gerektiğini) unuttunuz mu?&rdquo; dedim. İmam (a.s) cevabımda ş&ouml;yle buyurdu: &ldquo;Hayır, unutmamışım. Ama babamın Allah Resul&uuml;&rsquo;nden ş&ouml;yle naklettiğini duydum: <em>M&uuml;min kardeşinin ihtiyacını gidermek i&ccedil;in &ccedil;aba g&ouml;steren birisi, dokuz bin yıl geceleri ibadet ve g&uuml;nd&uuml;zleri oru&ccedil;la ge&ccedil;irmiş kimse gibidir.</em>&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	3- Resul-i Ekrem (s.a.a): &ldquo;M&uuml;min kardeşinin ihtiyacını gideren kimsenin Allah, cennet de d&acirc;hil bir&ccedil;ok ihtiyacını karşılar.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	4- İmam H&uuml;seyin (a.s): &ldquo;İnsanların size olan ihtiyacı, Allah&rsquo;ın size olan nimetlerindendir. Sakın bu nimetten usanmayın.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	5- Resul-i Ekrem (s.a.a): &ldquo;Allah, insanlara acımayan kimseye acımaz.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	6- İmam Musa Kazım (a.s): &ldquo;Allah-u Teala&rsquo;nın yery&uuml;z&uuml;nde bir kısım kulları vardır ki insanların ihtiya&ccedil;larını gidermek i&ccedil;in &ccedil;aba g&ouml;sterirler. İşte onlar kıyamet g&uuml;n&uuml; eman ve emniyette olacak kimselerdir.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	<strong>Kıssadan Hisse:</strong> &ldquo;B&uuml;y&uuml;k m&uuml;&ccedil;tehit Ayetullah Burucerd&icirc;&rsquo;den ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	Burucerd kentinde oturduğum sıralarda, bir g&uuml;n, r&uuml;yamda bir eve girdiğimi g&ouml;rd&uuml;m. Evde Allah Resul&uuml;&rsquo;n&uuml;n bulunduğunu s&ouml;ylediler. Ben eve girip meclisin arka kısmındaki bir yerde oturdum. Meclisin başında Allah Resul&uuml; oturuyor ve bir&ccedil;ok b&uuml;y&uuml;k ve &ouml;nemli &acirc;lim ve zahit insanlar da sırasıyla Resulullah&rsquo;ın huzurunda bulunuyorlardı. Bunların i&ccedil;erisinden Resulullah&rsquo;a en yakın olan kimse, Merhum Ayetullah Seyyid Cevad Burucerd&icirc; idi. Ben kendi kendime, &ldquo;Acaba neden Seyyid Cevad, herkesten Allah Resul&uuml;&rsquo;ne daha yakındır, oysa ondan daha &acirc;lim ve zahit kimseler mecliste var?&rdquo; diye d&uuml;ş&uuml;nmeye başladım. Bu sırada Allah Resul&uuml; şu meale gelecek bir cevap verdi: &ldquo;&Ccedil;&uuml;nk&uuml; Seyyid Cevad, insanların işlerine yetişme ve muhta&ccedil;ların ihtiya&ccedil;larını gidermede hepsinden daha &ccedil;ok &ccedil;aba sarf etmektedir!&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>Bir Kıssa Daha:</strong> Merhum Ayetullah Şehit Destgayb, b&uuml;y&uuml;k &acirc;limlerin birisinden ş&ouml;yle nakletmektedir:</p>\n\n<p>\n	Akrabalarımdan birisi &ouml;mr&uuml;n&uuml;n sonlarına doğru b&uuml;y&uuml;k geliri olan bir m&uuml;lk almış ve onunla ge&ccedil;iniyordu. &Ouml;ld&uuml;kten sonra bazıları onu r&uuml;yada k&ouml;r olmuş vaziyette g&ouml;rd&uuml;ler. &ldquo;Neden berzahta k&ouml;rs&uuml;n?&rdquo; diye sorduklarında, şu cevabı vermiş: &ldquo;Benim aldığım m&uuml;lk&uuml;n mezrasının ortasında &ccedil;ok g&uuml;zel suyu olan bir &ccedil;eşme vardı ve civar k&ouml;ylerde yaşayan insanlar gelip onun suyundan alıp kendileri ve hayvanları i&ccedil;in yararlanıyorlardı. Fakat onların gidip gelişi benim ekinimin bir kısmını tahrip ediyordu. Ben de gelirim azalmasın diye oraya &ccedil;ıkan yolu kapattım ve &ccedil;eşmeyi iptal ettim. Bu y&uuml;zden s&ouml;z konusu insanlar su temini i&ccedil;in daha uzak yerlere gitmeye mecbur kaldılar. İşte bug&uuml;n burada benim k&ouml;r olmamın sebebi, d&uuml;nyadaki &ccedil;eşmeyi k&ouml;r ederek iptal etmemdir!!&rdquo; &ldquo;Peki bunun bir &ccedil;aresi var mı?&rdquo; dedim. Dedi ki: &ldquo;Eğer miras&ccedil;ılar bana merhamet eder de s&ouml;z konusu &ccedil;eşmeyi tekrar a&ccedil;arlarsa, benim durumum d&uuml;zelir.&rdquo; Olayı anlatan diyor ki: &ldquo;Ben r&uuml;yadan sonra, s&ouml;z konusu şahısın miras&ccedil;ılarına m&uuml;racaat ederek durumu anlattım ve onlar da &ccedil;eşmenin a&ccedil;ılmasına rıza g&ouml;sterdiler. Daha sonra tekrar r&uuml;yamda g&ouml;rd&uuml;ğ&uuml;mde, durumu d&uuml;zelmiş ve teşekk&uuml;r ediyordu.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&ldquo;Bir kadın yedi g&uuml;n kocasına (Allah rızası i&ccedil;in) hizmet ederse, Allah onun y&uuml;z&uuml;ne cehennemin yedi kapısını kapatır ve cennetin sekiz kapısını a&ccedil;ar ki hangisinden isterse i&ccedil;eriye girsin.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&ldquo;Bir kadın kocasına bir i&ccedil;im su verirse, onun i&ccedil;in g&uuml;nd&uuml;zleri oru&ccedil; ve geceleri ibadetle ge&ccedil;en bir yılın ibadetinden daha hayırlı olur. Ayrıca verdiği her suyun karşılığında Allah onun i&ccedil;in cennette bir şehir kurar ve altmış hatasını bağışlar.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	Hz. Ali (a.s) de ş&ouml;yle buyurmaktadır: &ldquo;Kadının cihadı, eşine karşı vazifelerini en g&uuml;zel şekilde yerine getirmesidir.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	&Uuml;mm-&uuml; Seleme Validemiz (r.a) de Resulullah&rsquo;a (s.a.a) kadınların eşlerine ettikleri hizmete karşılık alacakları fazilet ve sevabı sorunca, Peygamber Efendimiz ş&ouml;yle buyurdu: &ldquo;Bir kadın, eşinin evinde sırf ısl&acirc;h niyetiyle bir şeyi bir yerden bir yere kaldırıp koyarsa, Allah ona (rahmet g&ouml;z&uuml;yle) bakar ve Allah (rahmet g&ouml;z&uuml;yle) baktığı kimseyi azap etmez.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyuruyor Efendimiz (s.a.a.): &ldquo;Ancak sıddık veya şehit ya da Allah&rsquo;ın kendisi i&ccedil;in d&uuml;nya ve &acirc;hiret hayrını dilediği erkek ailesine hizmet eder.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	Yine ş&ouml;yle buyurmuştur: &ldquo;Hi&ccedil; ş&uuml;phesiz bir erkek hanımının ağzına verdiği bir lokmadan &ouml;t&uuml;r&uuml; (dahi) m&uuml;k&acirc;fatlandırılır.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bir başka hadiste, &ldquo;Erkek eşine verdiği bir i&ccedil;im suya karşılık (dahi) m&uuml;k&acirc;fatlandırılır.&rdquo; buyuruyor.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Ve bilah&acirc;re ş&ouml;yle buyurur: &ldquo;Aileye hizmet etmek, keb&icirc;re (b&uuml;y&uuml;k) g&uuml;nahların kefareti sayılır ve Allah&rsquo;ın gazabını s&ouml;nd&uuml;r&uuml;r.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, c.71, s.216</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- D&acirc;st&acirc;nh&acirc;y-i Per&acirc;kende, c.2, s.152</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- C&acirc;miu&rsquo;l-Ahb&acirc;r, s.221</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, c.74, s.205</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Sahih-i Buhar&icirc;, c.4, s.175</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, c.71, s.319</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Gireh Kuş&acirc;&icirc;, s.33</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Gizemli &Ouml;yk&uuml;ler, s.244</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Vesail, c.14, s.123</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Vesail, c.14, s.123</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, C.100, S.252</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, c.103, s.251</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Bih&acirc;ru&rsquo;l-Env&acirc;r, c.14, s.123</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- el-Meheccet&uuml;&rsquo;l-Beyz&acirc;, c.3, s.70</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Kenz&uuml;&rsquo;l-Umm&acirc;l, Hadis: 44435</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- C&acirc;miu&rsquo;l-Ahb&acirc;r, s.276</p>\n	</div>\n</div>','İnsanlara, Özellikle Müminlere Hizmetin Fazileti','','publish','closed','open','','insanlara-ozellikle-muminlere-hizmetin-fazileti','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3298',0,'post','',0),(3299,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<p>\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	Ayetullah Cafer S&uuml;bhani</h5>\n\n<p>\n	Biz bu g&uuml;nk&uuml; ilimlerde, &ldquo;hi&ccedil; bir şey yoktan var olmamaktadır ilkesini kabul etmiş bulunmaktayız o halde ortaya şu soru &ccedil;ıkmaktadır. İ&ccedil;inde bulunduğumuz &acirc;lem ezeli bir &acirc;lem midir? Yoksa sonradan yaratılmış (hadis) bir &acirc;lem midir? Eğer &acirc;lemin hadis olduğunu s&ouml;yleyecek olursak o zaman &acirc;lemin yoktan var olduğunu kabul etmemiz gerekir. Bu ise ilimde sabit olan ilk ilkeye aykırı d&uuml;şmektedir. Eğer kadim ve ezeli olduğunu s&ouml;ylersek o zaman da Allah&rsquo;ın yaratılış &acirc;leminde etkinliğinin yaratış ve icat değil de değiştirme olduğunu kabul etmiş oluruz. Başka bir ifadeyle bu varsayımın sonucu şudur: Allah ilk maddeyi yaratmamıştır. Madde kadim bir varlık olarak hep var olmuştur. Allah sadece onda bir takım değişiklikler icat etmiş ve onu farklı şekillere sokmuştur. Allah&rsquo;ın birliğine iman eden bir kimse bu varsayıma inanamaz. Zira bu durumda Allah&rsquo;tan başka kadim bir varlığın mevcudiyetini de kabullenmiş olur.</p>\n\n<p>\n	Eğer bu değişiklikler ve d&ouml;n&uuml;ş&uuml;mlerin maddenin &ouml;zelliklerinden olduğunu s&ouml;yleyecek olursak bu durumda da Allah i&ccedil;in hi&ccedil; bir etkinlik ve rol kalmamaktadır. Zira maddenin varlığı kadimdir ezelidir ve madde &uuml;zerindeki her t&uuml;rl&uuml; şekilleniş ve d&ouml;n&uuml;ş&uuml;mde maddenin zati &ouml;zelliklerindendir. O halde Allah&rsquo;a ne ihtiya&ccedil; vardır ki?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap </em></p>\n\n<p>\n	Bu &ouml;nemli soruya cevap hususunda ş&ouml;yle s&ouml;ylemek gerekir: İlim hi&ccedil; bir şeyin yoktan var olmadığını s&ouml;yl&uuml;yorsa, bu şuandaki şartlar ile ilgilidir. Yani g&uuml;n&uuml;m&uuml;zde artık hi&ccedil; bir şey yoktan var olmamaktadır ama bu ilkenin varlık &acirc;leminde eskiden beri ge&ccedil;erli olup olmadığı hususunda hi&ccedil; bir delile sahip değiliz. &Ouml;rneğin ilim ş&ouml;yle demektedir: Mevcut şartlarda hi&ccedil; bir varlık tabiat &acirc;leminde cansız bir varlıktan v&uuml;cuda gelmemektedir. Hatta bitki ve hayvanlar bile canlı varlıklardan v&uuml;cuda gelmektedir.</p>\n\n<p>\n	Oysa bildiğimiz gibi bu durum her zaman b&ouml;yle olmamıştır. Zira yery&uuml;z&uuml; g&uuml;neşten koptuğu zaman bir ateş par&ccedil;asıydı.&nbsp; İ&ccedil;inde hi&ccedil; bir canlı yoktu. Dolayısıyla da canlı varlıkların kendisinden v&uuml;cuda geldiği bir varlık s&ouml;z konusu değildir.</p>\n\n<p>\n	Eğer hayatın diğer gezegenlerden d&uuml;nyaya geldiği s&ouml;ylenecek olursa bu durumda da o gezegen hakkında aynı şeyleri s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r. Zira onlarda bir m&uuml;ddet yery&uuml;z&uuml; gibi birer ateş par&ccedil;asıydı. O halde bu ateş par&ccedil;alarından canlı varlık nasıl meydana gelmiştir.</p>\n\n<p>\n	Dolayısıyla a&ccedil;ıklığa kavuştuğu gibi &ouml;zel şartlar altında cansız varlıklar canlı bir surete b&uuml;r&uuml;nm&uuml;ş ve şekil değiştirmişlerdir. Elbette bu durum g&uuml;n&uuml;m&uuml;z şartlarında m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bu durumda eğer biz varlığın yokluktan v&uuml;cuda geldiğini g&ouml;rm&uuml;yorsak bu durumun her zaman i&ccedil;in imk&acirc;nsız olduğunu s&ouml;ylememiz m&uuml;mk&uuml;n değildir. &Uuml;stelik bu konuda hi&ccedil; bir akli deli de yoktur. Elbette varlığın yokluktan ortaya &ccedil;ıkmasının m&uuml;mk&uuml;n olmadığına dair bir delilimizin bulunmadığını ve varlığın yokluktan &ccedil;ıkabildiğini s&ouml;ylememiz bir şeyin bizzat yokluktan v&uuml;cuda geldiği, yokluğun varlık sebebi olduğu ve yokluğun hi&ccedil; bir sebep olmadan varlığa b&uuml;r&uuml;nd&uuml;ğ&uuml; anlamında değildir. Zira bu anlamda varlığın yokluktan ortaya &ccedil;ıkışı neden ve sonu&ccedil; kanunun ink&acirc;r etmeyi gerektirir. Dolayısıyla bu da bir şeyin sebep olmaksızın kendiliğinden varlığa d&ouml;n&uuml;şmesi ve bir boşluğu varlığı ile doldurması sonucunu doğurmaktadır.</p>\n\n<p>\n	Bizim varlığın yokluktan v&uuml;cuda gelmesinden kastımız şudur: eğer bir şey yokluk ge&ccedil;mişine sahipse daha sonra g&uuml;&ccedil;l&uuml; bir sebep sayesinde yokluğu bırakıp varlığa b&uuml;r&uuml;nebilir. B&ouml;yle bir ge&ccedil;miş bir neden sayesinde var olmaya engel teşkil etmez.</p>\n\n<p>\n	İkinci olarak madde d&uuml;nyası hi&ccedil; ş&uuml;phesiz hadistir ve ezeli olamaz. Zira bildiğimiz gibi d&uuml;nyadaki t&uuml;m atomlar tedrici olarak par&ccedil;alanma ve kırılma halindedir. Bu esas &uuml;zere alemin &ouml;mr&uuml; sabit bir zamanı alacak ve bu zaman gelip &ccedil;attığı zaman da b&uuml;t&uuml;n atomlar par&ccedil;alanmış olacaktır. Eğer bu evrenin &uuml;zerinden sonsuz bir zaman ge&ccedil;miş olsaydı o zaman alemin &ouml;mr&uuml; sona &ccedil;atmış, b&uuml;t&uuml;n bir alem par&ccedil;alanmış ve bug&uuml;n madde adında bir şey kalmamış olacaktı.</p>\n\n<p>\n	Eğer bir ocağın yanmakta olduğunu g&ouml;r&uuml;yorsak, bu ocağın ezelden beri sonsuz bir zaman i&ccedil;inde yanmadığını anlamış oluruz. Zira eğer ezelden beri yanmış olsaydı, yakıtı sınırlı olduğu i&ccedil;in &ccedil;oktan s&ouml;nm&uuml;ş olması gerekirdi. Alemdeki atomlar da işte b&ouml;yledir. Zira antropi ilkesi esasınca bu alem s&uuml;rekli olarak yaşlanmaktadır. Atomları her zaman eksilmekte, bir g&uuml;n b&uuml;t&uuml;n enerjileri de t&uuml;kenecek hareketsiz hale gelecektir. Zira enerji hareketi, &ouml;rneğin suyun hareketinden ortaya &ccedil;ıkan g&uuml;&ccedil; yukarıdan aşağıya doğru ger&ccedil;ekleşmektedir. Eğer kaynaktaki su az veya &ccedil;ok olursa sonunda sular arasında y&uuml;zeyler eşitliği oluşacak ve suyun d&ouml;k&uuml;l&uuml;ş&uuml;nden ortaya &ccedil;ıkan enerji ortadan kalkmış olacaktır. Dolayısıyla eğer alem ezeli olmuş olsaydı, uzun yıllar &ouml;nce enerjisi g&uuml;&ccedil;ten d&uuml;şecek ve t&uuml;m kainat korkun&ccedil; bir yokluğa doğru yuvarlanmış olacaktı.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&ouml;ylenenlerden şu sonu&ccedil; alınmaktadır ki bu alemin bir başlangıcı ve tarihi vardır. Dolayısıyla asla alem ezeli olamaz.</p>\n\n<p>\n	İlgin&ccedil; bir husus da ilmin şu sonuca varmasıdır. Bu alemin bir sonu vardır. Zira entropi (termodinamik) ve atomların par&ccedil;alanması ilkeleri alemin bir sonunun olduğunun en a&ccedil;ık delilidir. Ama bildiğimiz gibi her sonu olan şeyin mutlaka bir başlangıcı da vardır. Zira eğer bir şey ezeli olursa, varlığı kendinden olmalı ve kendi zatının i&ccedil;inden kaynaklanmalıdır. Daha a&ccedil;ık bir ifadeyle varlığı zatının bir &ouml;zelliği olmalıdır. Varlığı i&ccedil;inden kaynaklanan ve zatının &ouml;zelliklerinden olan bir şey ise asla yok olamaz.</p>\n\n<p>\n	Bu y&uuml;zden bilginler, ş&ouml;yle demişlerdir: &ldquo;Sonu olan bir şeyin mutlaka başlangıcı da vardır. Sonu olmayan bir şeyin ise, başlangıcı da yoktur. Başka bir ifadeyle ezeli olan bir varlık, mutlaka ebedidir. Yok olan bir şey ise, mutlaka hadistir. (Sonradan var olmuştur).&rdquo;</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak, bu alemde g&ouml;r&uuml;len değişim bizzat maddenin kendisinden kaynaklanıyor olamaz. Zira bu durumda alemin tesad&uuml;f eseri oluştuğunu s&ouml;ylemek gerekir. Oysa bu hayat alemiyle ilgili olan her şey &ccedil;ok ince bir hesap ve d&uuml;zene dayalıdır. D&uuml;zen ise bir ilim ve kudret kaynağının desteği olmaksızın asla v&uuml;cuda gelemez. Bu varlık aleminde tesad&uuml;f ihtimali sıfırdır. Yani pratikte imkansızdır.</p>\n\n<p>\n	Bu &uuml;&ccedil; ilke esasınca, bu sorunun farklı cevapları da a&ccedil;ıklığa kavuşmaktadır. O da şudur ki bu alemin yoktan var olmasının hi&ccedil;bir aykırı durumu yoktur. İlmi ilkelerin de ispat ettiği gibi bu alemdeki madde ve enerji hadistir. (sonradan var olmuştur). Dolayısıyla da sonunda yokluğa doğru hareket etmektedir.</p>\n\n<p>\n	Sadece varlığı kendi i&ccedil;inden kaynaklanan bir varlık ezeli ve ebedidir. Bu varlığın ise ne bir başlangıcı, ne de bir sonu d&uuml;ş&uuml;n&uuml;lebilir.</p>\n\n<p>\n	Aynı şekilde a&ccedil;ıklığa kavuştuğu gibi bu alemin maddesi ezeli olsa dahi, değişim ve d&ouml;n&uuml;ş&uuml;m&uuml;, bizzat maddenin &ouml;zelliklerinden sayılamaz. Zira felsefe ve ilim bu alemde var olan şeylerin mutlaka ilim ve kudret sahibi bir yaratıcı tarafından yaratıldığını ispat etmektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porsişha ve Pasuhha, s. 18-23</p>\n	</div>\n</div>','Âlem nasıl yokluktan var olmuştur?','','publish','closed','open','','alem-nasil-yokluktan-var-olmustur','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3299',0,'post','',0),(3300,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 align=\"right\">\n	Ayetullah Cafer Subhani</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İslami filozoflar, İmamiyye bilginleri ve mutezile grubu apa&ccedil;ık delillerle Allah&rsquo;ın varlığının, insanlar tarafından g&ouml;r&uuml;lemeyeceği kadar y&uuml;ce olduğunu ispat etmişlerdir. Ama bir gruba g&ouml;re Kıyamet suresi 23. ayetin zahiri Allah&rsquo;ın salih kullarının kıyamet g&uuml;n&uuml; Allah&rsquo;ı g&ouml;receklerini g&ouml;stermektedir. Nitekim u ayette ş&ouml;yle buyrulmuştur: <strong>&ldquo;Rablerine bakıp durur.&rdquo;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Şimdi şu soru akla takılmaktadır ki acaba ayette yer alan bakıştan maksat nedir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap:</em></p>\n\n<p>\n	Akli deliller, apa&ccedil;ık bir şekilde ispat etmektedir ki Allah, cisim ve cismani değildir. Zaman ve mekan onu asla kuşatamaz. B&ouml;yle bir varlık, g&ouml;r&uuml;lmekten &ccedil;ok daha y&uuml;cedir. G&ouml;rmek sadece bir şeyin ışığın g&ouml;zde kırılmasından başka bir şey değildir. Bu kırılma g&ouml;z ile g&ouml;r&uuml;len şey arasında irtibat kurulduğunda ortaya &ccedil;ıkmaktadır. B&ouml;yle bir irtibat ise o şeyin &ouml;zel bir yerde karar kılmasını gerektirmektedir. B&ouml;ylece g&ouml;rme organı ondan yansıyan ışığı g&ouml;z merceğine yerleştirmektedir. Her mekanı olan varlık, kendi varlığında o mekana ihtiya&ccedil; duymaktadır. Başkasına ihtiya&ccedil; duyan bir varlık ise yoksul bir varlıktır ve ilah olmaya liyakati yoktur.</p>\n\n<p>\n	Bundan da &ouml;te Allah&rsquo;ı ihata ettiği s&ouml;ylenen b&ouml;yle bir mekanın varlığı &uuml;&ccedil; halden biridir:</p>\n\n<p>\n	1-Ya başından beri Allah&rsquo;ın varlığı ile birlikte olmuştur, bu durumda o mekan da Allah gibi kadim ve vacib&rsquo;ul-v&uuml;cud olacaktır. Bu konu da vacib&rsquo;ul-v&uuml;cud&rsquo;un vahdeti ile uyumlu değildir.</p>\n\n<p>\n	2-Veya başka bir varlığın yaratığıdır. Bu durumda o diğer varlığın, vacib&rsquo;ul-v&uuml;cud olan bir ilah sayılması gerekecektir.</p>\n\n<p>\n	3-Veya Allah, o mekanı yaratmıştır. Bu durumda Allah bizzat mekana ihtiya&ccedil; duymamaktadır. Zira mekanı yaratmadan &ouml;nce de varlık sahibidir. Bu durumda mekana ihtiyacı olmayan Allah yeniden mekana ihtiya&ccedil; duyar bir hale getirilmiş olacaktır. Bu felsefi delil ve diğer bir takım deliller de a&ccedil;ık&ccedil;a g&ouml;stermektedir ki Allah, mekan sahibi olmaktan m&uuml;nezzehtir. Dolayısıyla da Allah&rsquo;ı maddi g&ouml;zlerle g&ouml;rebilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Ama ayetin anlamına gelince... Burada iki cevap verilebilir:</p>\n\n<p>\n	1-Ayette ge&ccedil;en &ldquo;nazire&rdquo; kelimesi g&ouml;r&uuml;c&uuml; anlamında değildir, bekleyici anlamındadır. Ayetten maksat şudur ki birinci grup, Allah&rsquo;ın l&uuml;tuf ve rahmetini beklemektedir. Arap&ccedil;a dilinde, bu kelime beklemek anlamında kullanılmaktadır. &Ouml;rneğin &ldquo;sebe&rdquo; melikesi, S&uuml;leyman i&ccedil;in bir takım hediyeler g&ouml;nderince etrafındakilere bakınarak ş&ouml;yle demiştir: <strong>&ldquo;Bunun i&ccedil;indir ki, ben şimdi onlara bir hediye g&ouml;nderip el&ccedil;ilerimin ne gibi bir cevap getireceklerini bekleyeceğim&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	Bu ayette ge&ccedil;en &ldquo;nazire&rdquo; kelimesi, beklemek anlamındadır; bakmak anlamında değil. Nitekim bir şairin şiirinde de, &ldquo;ila&rdquo; edatı ile ge&ccedil;işli bir fiil olarak kullanıldığı halde bekleme anlamına gelmektedir: &ldquo;Ben, bana vaad ettiklerin hususunda sana bakmaktayım. (l&uuml;tuf ve merhametini beklemekteyim). Tıpkı bir fakirin bir zenginden beklentisi gibi.&rdquo; Bu şiirde ge&ccedil;en &ldquo;nazir&rdquo; kelimesi, beklemek anlamındadır, g&ouml;rmek anlamında değil.</p>\n\n<p>\n	2-Nazire kelimesi, bakmak anlamında gelse dahi, c&uuml;mlenin geneli, Allah&rsquo;ın rahmet ve l&uuml;tf&uuml;n&uuml; beklemekten kinayedir. Bu hakikat, iki konunun a&ccedil;ıklanmasıyla a&ccedil;ık bir şekilde ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Evvela genel halk konuşmasında bazen kelimelerden kinayeli bir anlam ifade edilmektedir. &Ouml;rneğin, &ldquo;falan kimsenin eli a&ccedil;ıktır.&rdquo; denmektedir. Burada kastedilen şey, o kimsenin c&ouml;mert oluşudur veya, &ldquo;falan kimse, falan kimsenin eline bakmaktadır.&rdquo; ifadesi kullanılmaktadır. Burada &ldquo;bakmaktadır&rdquo; s&ouml;z&uuml;nden maksat, onun ihsan ve bağışını beklemesinden kinayedir.</p>\n\n<p>\n	Arap&ccedil;a dilinde de ş&ouml;yle yer almıştır: &ldquo;&Ouml;nce Allah&rsquo;a, sonra sana bakmaktayım.&rdquo; Bu c&uuml;mle de insanın &ouml;nce Allah&rsquo;ın l&uuml;tf&uuml;n&uuml;, ikinci derecede de muhatabının l&uuml;tf&uuml;n&uuml; beklediğinden kinayedir. Nitekim &ldquo;Ekreb&rsquo;ul-Mevarid&rdquo; kitabının yazarı, s&ouml;z konusu &ouml;rnekten sonra onu şu şekilde tefsir etmiştir: &ldquo;Ş&uuml;phesiz ben, &ouml;nce Allah&rsquo;ın, sonra senin l&uuml;tf&uuml;n&uuml; beklemekteyim.&rdquo;</p>\n\n<p>\n	Kur&rsquo;an-ı Kerim, s&ouml;z&uuml;nde durmayan ve ahitlerini az bir değere satan kimseler hakkında ş&ouml;yle buyurmaktadır: <strong>&ldquo;Allah&#39;ın ahdini ve yeminlerini az bir değere değişenlerin, işte onların, ahirette bir payları yoktur. Allah onlarla kıyamet g&uuml;n&uuml; konuşmayacak, onlara bakmayacak, onları temize &ccedil;ıkarmayacaktır. Elem verici azap onlar i&ccedil;indir.&rdquo;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Burada ayette yer alan &ldquo;bakmayacak&rdquo; ifadesinden maksat, g&ouml;zlerle bakmak değildir. Zira Allah&rsquo;ın bakıp bakmamasının onlara bir faydası yoktur. Onlar i&ccedil;in &ouml;nemli olan o acı g&uuml;nde Allah&rsquo;ın l&uuml;tuf ve merhametidir. Bu durumda s&ouml;z konusu ifade Allah&rsquo;ın o g&uuml;n onlara merhamet ve l&uuml;tuf nazarıyla bakmayacağıdır. S&ouml;z konusu ayette de bakmak kelimesi Allah&rsquo;ın rahmetini beklemekten kinayedir.</p>\n\n<p>\n	İkinci olarak ayetin &ouml;ncesi ve sonrası g&ouml;z &ouml;n&uuml;nde bulundurulduğu taktirde şu ger&ccedil;ek a&ccedil;ıklığa kavuşmaktadır ki, &ldquo;nazire&rdquo; kelimesinden maksat, zahiri bakış değildir. Aksine maksat, Allah&rsquo;ın l&uuml;tf&uuml;ne bakmak ve Allah&rsquo;ın merhametinin beklentisi i&ccedil;inde olmaktır. Zira bu hususta d&ouml;rt ayet, birbiri ardınca yer almıştır. Dolayısıyla d&ouml;rd&uuml;nc&uuml; ayet ışığında s&ouml;z konusu ayet de kolay bir şekilde tefsir edilebilir. S&ouml;z konusu ayetler, şunlardır:</p>\n\n<p>\n	<strong>&ldquo;O g&uuml;n y&uuml;zler ışıl ışıl parlar.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;Rablerine bakıp durur.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;O g&uuml;n bir takım y&uuml;zler de asıktır.&rdquo;</strong></p>\n\n<p>\n	<strong>&ldquo;Kendisine, omurgayı kıran bir azabın yapılacağını anlar.&rdquo;</strong></p>\n\n<p>\n	Bu d&ouml;rt ayette &uuml;&ccedil;&uuml;nc&uuml; ayet, birinci ayetin karşısında, d&ouml;rd&uuml;nc&uuml; ayet ise ikinci ayetin karşısında yer almıştır. D&ouml;rd&uuml;nc&uuml; ayetin i&ccedil;eriğinin m&uuml;lahaza edilmesiyle ikinci ayetteki belirsizlik de ortadan kalkmış olacaktır.</p>\n\n<p>\n	Birinci ve &uuml;&ccedil;&uuml;nc&uuml; ayetler, kıyamet g&uuml;n&uuml; insanların y&uuml;z&uuml;n&uuml;n iki t&uuml;rl&uuml; olacağını beyan etmektedir.</p>\n\n<p>\n	1-<strong>&ldquo;O g&uuml;n y&uuml;zler ışıl ışıl parlar.&rdquo;</strong></p>\n\n<p>\n	2-<strong>&ldquo;O g&uuml;n bir takım y&uuml;zler de asıktır.&rdquo;</strong></p>\n\n<p>\n	İkinci ve d&ouml;rd&uuml;nc&uuml; ayetler ise bu iki y&uuml;z sahibinin kaderini a&ccedil;ıklığa kavuşturmakta ve ş&ouml;yle buyurmaktadır: <strong>&ldquo;Rablerine bakıp durur.&rdquo;</strong></p>\n\n<p>\n	Dolayısıyla iki y&uuml;z&uuml;n akıbetinin karşılaştırılması delili ile s&ouml;z konusu ayetin belirsizliğini ortadan kaldırmak m&uuml;mk&uuml;nd&uuml;r. Asık y&uuml;zler, ilahi azap beklentisi i&ccedil;inde bulunmaktadır. Nitekim haklarında ş&ouml;yle buyrulmuştur: <strong>&ldquo;Kendisine, omurgayı kıran bir azabın yapılacağını anlar.&rdquo; </strong>Dolayısıyla bunun karşısında ışıl ışıl parlayan y&uuml;zler yer almaktadır. Yani onlar ise Allah&rsquo;ın rahmet beklentisi i&ccedil;indedir. <strong>&ldquo;Rablerine bakıp durur.&rdquo;</strong></p>\n\n<p>\n	Bu karşılaştırma s&ouml;z konusu anlamı a&ccedil;ıklığa kavuşturmaktadır. Başka bir ifadeyle d&ouml;rd&uuml;nc&uuml; ayette azap beklentisi s&ouml;z konusu olduğu i&ccedil;in ikinci ayette de Allah&rsquo;ın rahmetinin beklentisi s&ouml;z konusudur; Allah&rsquo;ın zahiri g&ouml;r&uuml;nmesi değil.</p>\n\n<p>\n	&Ouml;zetle bu ayetten yola &ccedil;ıkarak kıyamet g&uuml;n&uuml; Allah&rsquo;ın g&ouml;r&uuml;leceğini iddia etmek, s&ouml;z konusu d&ouml;rt ayetin ifade ettiği hedeften gaflet etmektir. Usulen bu ayetler itaat eden veya su&ccedil; işleyen kimseleri ele almaktadır ve her bir grup da &ouml;zel bir akıbete sahiptir. Bu akıbetleri ya ilahi rahmetlerin inişi veya azabın g&ouml;nderilişidir. Dolayısıyla bu durumda Allah&rsquo;ın zatının m&uuml;şahedesinin ayetin hedefiyle hi&ccedil;bir irtibatı yoktur ve ayetten Allah&rsquo;ın g&ouml;r&uuml;lebileceğini anlamak m&uuml;mk&uuml;n değildir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porşehha ve Pasuhha, Ayetullah Cafer Subhani, s. 104-109</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Kıyamet suresi, 23. ayet</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Neml suresi, 35. ayet</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Al-i İmran suresi, 77. ayet</p>\n	</div>\n</div>','Acaba Kıyamet Günü Allah Görülecek Midir?','','publish','closed','open','','acaba-kiyamet-gunu-allah-gorulecek-midir','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3300',0,'post','',0),(3301,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h5 align=\"right\">\n	Ayetullah Cafer S&uuml;bhani</h5>\n\n<p>\n	Acaba allah&rsquo;a inanmak, insanın kendisine yabancılaşmasına neden olmakta mıdır?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap:</em></p>\n\n<p>\n	Marksizm ş&ouml;yle diyor: &ldquo;Allah&rsquo;a inanmak, insanın kendisine yabancılaşmasına neden olmaktadır. Zira Allah&rsquo;a ibadet eden bir insan kendisinden gayrisine tevecc&uuml;h ettiği i&ccedil;in kendisinden ge&ccedil;mekte ve başkasına bağımlı olmaktadır.&rdquo; Marksizm bu s&ouml;z&uuml; insanın malikiyeti hakkında da tekrarlamakta ve insanın bir şey &uuml;zerindeki malikiyetinin başka bir şeye bağlanmasına sebep olduğunu s&ouml;ylemektedir. İnsanın bu iktisadi ve dini yabancılaşma girdabından kurtulması i&ccedil;in din ve malikiyeti ortadan kaldırmak gerekir ki insan, bu bağlılıklardan kurtuluşa erişebilsin. Ama dini metinlere m&uuml;racaat ettiğimiz taktirde İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml; marksizmin tam tersine olduğunu g&ouml;rmekteyiz. İslam&rsquo;a g&ouml;re insanın Allah&rsquo;ı unutması, bizzat kendisini unutmaya sebep olmaktadır. O halde, marksizme, bu konuda nasıl cevap vermek gerekir?</p>\n\n<p>\n	Cevap: Hatırlatmak gerekir ki Marks&rsquo;dan dinin insanın kendisine yabancılaştığı hakkında aktarılan g&ouml;r&uuml;ş Allah ile ilgili değildir. Marks bu g&ouml;r&uuml;ş&uuml; Materyalizm&rsquo;in &ouml;nderi Feuerbach&rsquo;tan<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> almış ve onu h&uuml;manizm başlığı altında kendi felsefesine sokmuştur. Marks&rsquo;ın bu ilkeyi kendi felsefesine sokuşundan hedefi, batılı her insanın hissedebileceği materyalist felsefesinin kabalığını ve huşunetini gidermektir. Zira on sekizinci y&uuml;zyıldaki maddecilik insanı bir makine olarak algılamakta ve insanın mekanizmasını bir makine gibi d&uuml;ş&uuml;nmekteydi. On dokuzuncu y&uuml;zyılda mekanik g&ouml;r&uuml;ş reddedildi ve yerini diyalektik materyalizm<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> aldı. Ama her iki materyalizm de maddenin asaletine inanmakta ve maneviyatı inkar etmektedir. Dolayısıyla da insanın manevi latif ruhuyla uyuşmayan bir kabalık ve huşunet i&ccedil;inde bulunmaktadır.</p>\n\n<p>\n	Feuerbach bir konuşmasında ş&ouml;yle demiştir: &ldquo;İbadet eden insanda bir t&uuml;r bağlılık haleti ortaya &ccedil;ıkmaktadır. İnsanı bu haletten kurtarmamız gerekir. Zira insan Allah&rsquo;a tapınca ve Allah&rsquo;a itaat edince bağımlı ve şahsiyetsiz bir varlık haline d&ouml;n&uuml;şmektedir. Artık o insan kendisine bağlı bir varlık değildir.&rdquo;</p>\n\n<p>\n	Marks da bu c&uuml;mleleri tekrarlamakta ve ş&ouml;yle demektedir: &ldquo;İnsan, başka bir varlığa değil, kendisine d&ouml;nmelidir.&rdquo;</p>\n\n<p>\n	Marksizm bu fırsattan istifade ederek kendi iktisadi tezi i&ccedil;in felsefi bir ilke ortaya koymaya &ccedil;alışmıştır. Bu esasa g&ouml;re insanın malikiyeti de başkasına bağımlı olmasına neden olmaktadır. Dolayısıyla insan diğer şeyler gibi kendisinden başkasına bağımlı olmamalıdır.</p>\n\n<p>\n	Ama Marksizm b&uuml;t&uuml;n bu &ccedil;aba ve ısrarına rağmen materyalist felsefesinin kabalık ve huşunetini ortadan kaldıramamıştır. Madde ve enerjiden başka bir şey d&uuml;ş&uuml;nmeyen, insanın gelişimini sadece ekonomik ara&ccedil;ların gelişiminde g&ouml;ren, insandaki gelişim etkeninin deruni olmadığını s&ouml;yleyen ve bu etkeni ekonomik ara&ccedil;larda arayan bir felsefe nasıl olur da insanın asaleti ve maneviyatı hakkında s&ouml;z edebilir?</p>\n\n<p>\n	Eğer maddecilik felsefesi, h&uuml;manizm (insancılık) ilkesine bağlıysa ve insandan başkasına asalet verilmesine inanıyorsa o halde neden insanı ekonomik ara&ccedil;lara bağımlı kılmaktadır? Ekonomiyi insanın hizmetinde karar kılacağına neden insanı &uuml;retim ara&ccedil;larına bağımlı kılmaktadır?</p>\n\n<p>\n	Eğer asıl olan insan ise, o halde insanın neden bir t&uuml;ketim hayvanı derecesine d&uuml;ş&uuml;rmekte ve s&uuml;rekli olarak şu sloganı atmaktadır: &ldquo;Herkes, g&uuml;c&uuml; oranında &ccedil;alışmalı ve herkese ihtiyacı oranında &uuml;cret &ouml;denmelidir.&rdquo; Bu a&ccedil;ıklama ışığında şimdi de asıl konuyu incelemeye &ccedil;alışalım:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>1-Mutlak kemal ile ilişki tekam&uuml;l nedenidir.</em></p>\n\n<p>\n	Allah&rsquo;a tapmak mutlak kemal ile irtibat halinde olma anlamındadır. Dindar insan a&ccedil;ısından Allah, t&uuml;m&uuml;yle cemal, kemal ve her t&uuml;rl&uuml; noksanlıktan uzaklık anlamındadır. İlim ve bilgi sahibi olan Allah evreni ve insanı yaratmıştır. Eğer bir an bu ilahi feyiz kesilecek olursa, karanlık ve korkutucu bir mutlak yokluk herşeyi &ccedil;epe&ccedil;evre kuşatır.</p>\n\n<p>\n	B&ouml;yle bir mutlak kemal ile irtibat halinde olmak, insanın y&uuml;celişine neden olmaktadır. Bu irtibat, uyanık vicdanlara şuur ve idrak, insanı inceleme ve ilim elde etme hissine g&uuml;&ccedil; bağışlamaktadır. Evrende insanın konumunu kamil bir bakış a&ccedil;ısıyla aydınlatmakta kibirlenmekten ve ayakları yere basmamaktan kurtarmaktadır.</p>\n\n<p>\n	İnsanın asaletinin anlamı, insanın mutlak kemal ile ilişkisini kesmek değildir. İnsana şahsiyet verme bahanesiyle insanı bencil ve kendine tapan bir varlık haline d&ouml;n&uuml;şt&uuml;rmek doğru değildir. Bu nefsani istekler karşısında acizlikten başka bir anlam ifade etmemektedir.</p>\n\n<p>\n	İnsanın ilim, bilgi, ahlak, iyilik, sanat ve g&uuml;zelliklere karşı duyduğu ilgisi kendine yabancılaşması mıdır, yoksa kemale ulaşma vesilesi midir? Bu ilgi insanın bir t&uuml;r kendine d&ouml;n&uuml;ş&uuml; değil midir? Bu s&ouml;z, Allah&rsquo;ı aramak ve Allah&rsquo;ı bulma hakkında da ge&ccedil;erlidir. Zira Allah&rsquo;ı arayan ve Allah&rsquo;a tapan bir insan, mutlak kemal ile ilişki sayesinde kemalini artırmak istemektedir.</p>\n\n<p>\n	H&uuml;manizm ve insanın asaletinin ger&ccedil;ek anlamı da insanın ahlaki değerlere ve insani inceliklere sevketmektir.</p>\n\n<p>\n	Marksizm Allah&rsquo;a y&ouml;nelişin olumlu etkilerinden &ouml;ylesine bir gaflet etmiştir ki Allah&rsquo;a tapan insanın şahsiyetten yoksun olduğunu d&uuml;ş&uuml;nmekte ve insanın kendine y&ouml;nelişini ve nefisperestliğini şahsiyetinin tecellisi olarak kabul etmektedir. Marks, Allah&rsquo;ı haşa zalim ve despot bir h&uuml;k&uuml;mdar olarak d&uuml;ş&uuml;nm&uuml;şt&uuml;r. &Ouml;yle ki bu zalim ve despot tanrı kulların kendisine tapmasından ve onların şahsiyetini ezmekten lezzet almakta ve onların şahsiyetini ortadan kaldırarak kendi makamını y&uuml;celtmektedir. Oysa ger&ccedil;ek olan Allah&rsquo;a ibadet, bir kemaldir. Allah&rsquo;a tapmak bir t&uuml;r nimete ş&uuml;k&uuml;r ve bu nimetlerden daha fazla faydalanmak i&ccedil;in liyakatini izhar etmektir. Allah&rsquo;a tapmak bir &ccedil;ok değerli etkilere sahiptir ve hi&ccedil;bir akıllı insanın ş&uuml;phe edemeyeceği bir &ccedil;ok kemale neden olmaktadır.</p>\n\n<p>\n	Allah&rsquo;a inanmak, ilim ve bilginin gelişimine neden olmaktadır. İnsani sınır tanıyan i&ccedil;g&uuml;d&uuml;lerin kontrol&uuml;ne ahlaki faziletlerin terbiyesine insani karakterin y&uuml;celişine zorluklar ve belalar karşısında ruhun s&uuml;kunetine sebep teşkil etmektedir. İlahiyat&ccedil;ı araştırmacılar, akait ve dinler hakkındaki kitaplarında bunun bir &ccedil;ok olumlu etkilerinden s&ouml;z etmişlerdir. Burada onları tekrar etmeye ihtiya&ccedil; yoktur. Burada sadece kısaca bir bilgi vermekle yetiniyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-İnsanın Ruhi Derinliklerinde Dinin K&ouml;kleri</em></p>\n\n<p>\n	D&uuml;ş&uuml;n&uuml;rlere g&ouml;re dinin insanın ruhi derinliklerinde &ccedil;ok g&uuml;&ccedil;l&uuml; k&ouml;kleri bulunmaktadır. Allah&rsquo;a ve tabiat &ouml;tesine tevecc&uuml;h, insanın yaratılışının yoğrulduğu deruni hislerin tecellisidir. İnsan hayatı boyunca &ccedil;eşitli adet ve gelenekler ortaya &ccedil;ıkarmış ve sonra da onları unutmaya başlamıştır. Ama asla insanın hayat kamusundan din silinmemiş ve insan dinden asla kopamamıştır. İnsanın değişken &ouml;zelliği din &uuml;zerinde hi&ccedil;bir etki yaratamamıştır. B&uuml;t&uuml;n bunların da g&ouml;sterdiği gibi din, insanın ruhi derinliklerinde &ccedil;ok g&uuml;&ccedil;l&uuml; k&ouml;klere sahiptir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z psikolojisi, din hissini insan ruhunun metnini teşkil eden d&ouml;rt histen biri olarak kabul etmektedir:</p>\n\n<p>\n	1-Merak ve araştırma hissi</p>\n\n<p>\n	2-Ahlak ve iyilik hissi</p>\n\n<p>\n	3-Sanat ve g&uuml;zeli sevme hissi</p>\n\n<p>\n	4-Allah&rsquo;ı arama ve din hissi</p>\n\n<p>\n	Psikologlar bu d&ouml;rt his ve bu d&ouml;rt hissin insan ruhuna karşımı hakkında &ccedil;ok değerli g&ouml;zler etmişlerdir. Bu a&ccedil;ıdan Marks&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml;n tam tersine Allah&rsquo;ı arama hissi de insanın kendine y&ouml;nelişidir. Allah&rsquo;ı inkar ise bir t&uuml;r insanın kendine yabancılaşmasıdır. Bu hakikat, aşağıdaki ayette apa&ccedil;ık bir şekilde ş&ouml;yle yer almıştır:</p>\n\n<p>\n	&ldquo;Kendileri Allah&#39;ı unutmuş, b&ouml;ylece O (Allah) da onlara kendi nefislerini unutturmuş olanlar gibi olmayın. İşte onlar, fasık olanların ta kendileridir.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Bu ayet, a&ccedil;ık bir şekilde Allah&rsquo;ı unutmanın insanın kendisini unutmasına neden olduğunu s&ouml;ylemektedir. Bunun sırrı da s&ouml;ylediğimiz bilgilerde yatmaktadır.</p>\n\n<p>\n	M&uuml;minlerin Emiri Hz. Ali (a.s) kısa s&ouml;zlerinin birinde ş&ouml;yle buyurmaktadır: &ldquo;Herkim Allah&rsquo;ı unutursa Allah da ona kendisini unutturur ve kalbini k&ouml;r eder.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>3-Sonucun Nedene Oranla Konumu</em></p>\n\n<p>\n	Usulen felsefe a&ccedil;ısından sonucun varlığı nedene bağımlı bir varlık dışında bir şey değildir. Sonu&ccedil;, nedene oranla, tam bir bağımlılık i&ccedil;indedir. O halde, insan ve b&uuml;t&uuml;n kainat, Allah&rsquo;a bağımlılıktan başka bir ger&ccedil;ek ifade etmemektedir. Bir olan Allah&rsquo;ın varlığını itiraf etmek ve kemal kaynağına y&ouml;nelmek, felsefi delillerin ortaya koyduğu bir ger&ccedil;ektir. Allah&rsquo;ı inkar etmek veya Allah&rsquo;a tevecc&uuml;hten uzak d&uuml;şmek ise, bu hakikati &ouml;rtmekten başka bir ger&ccedil;ek ifade etmemektedir.</p>\n\n<p>\n	Eğer ger&ccedil;ekten sonu&ccedil; ve yaratık bağımlılıktan başka bir hakikate sahip değilse, bu durumda bu bağımlılığı itiraf etmek, hakikate y&ouml;nelmek midir, yoksa hakikati inkar etmek midir? Eğer insan daha y&uuml;ce bir varlığın yaratığı ise, varlığının hakikati olan b&ouml;yle bir bağımlılığa tevecc&uuml;h etmek, insanın kendisine yabancılaşması mıdır, yoksa bizzat kendine y&ouml;nelmesi midir?</p>\n\n<p>\n	Marks&rsquo;a g&ouml;re insanın kendisine yabancılaşması olan malikiyet konusunu ise kısaca ş&ouml;yle a&ccedil;ıklayabiliriz:</p>\n\n<p>\n	İslam&rsquo;da malikiyetin hakikati, malın insana ait oluşudur; insanın mala ait oluşu değil. Başka bir ifadeyle İslam&rsquo;a g&ouml;re mal, insan i&ccedil;in bir hayat vesilesidir; hedef değil. Malikiyet sadece d&uuml;nyanın hedeflendiği ve kıble haline getirildiği bir durumda insanın yabancılaşmasına neden olmaktadır. Ama eğer d&uuml;nya bir hayat vesilesi olarak d&uuml;ş&uuml;n&uuml;l&uuml;rse, asla insanın yabancılaşmasına neden olmaz.</p>\n\n<p>\n	M&uuml;minlerin Emiri Hz. Ali (a.s) bu konuda &ccedil;ok ince bir ifadeyle ş&ouml;yle buyurmuştur: &ldquo;Her kim d&uuml;nyaya, ge&ccedil;iş yeri ve ara&ccedil; olarak bakarsa bu kalbinin basiret edinmesine neden olur. Herkim de d&uuml;nyaya hedef olarak bakacak olursa, d&uuml;nya onu k&ouml;r kalpli ve basiretsiz kılar.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Hz. Ali (a.s) hakikatte bu kısa c&uuml;mlesinde İslam&rsquo;ın d&uuml;nya hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml; apa&ccedil;ık bir şekilde beyan etmiştir. Bu y&uuml;zden İslam&rsquo;da d&uuml;nyaya bağlanmak ve konfor d&uuml;şk&uuml;nl&uuml;ğ&uuml; kınanmıştır ve insan saadetini ortadan ka</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Pasuh ha ve Porseşha, s. 91-97</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Marx yabancılaşma konusunda Hegel ve Feuerbach&rsquo;tan etkilenmiş olmakla birlikte, daha sonra da onlardan ayrılmış ve &ouml;rneğin dini yabancılaşmanın ger&ccedil;ekte yabancılaş&shy;manın yalnızca bir t&uuml;r&uuml; veya daha doğru bir deyişle, emaresi olduğunu &ouml;ne s&uuml;rm&uuml;şt&uuml;r. Yine, o b&ouml;yle bir yabancılaşma konsepsiyo&shy;nunun, İnsan hayatının hem boş, değersiz ve yabancılaşmış olduğunu ve hem de doğru kavrayış ve sağlam bir yoruma erişil&shy;mesi durumunda, ger&ccedil;ekte yabancılaşmış olmadığını savunmak bakımından olduğunu s&ouml;yler. Hegel ve Feuerbach, İnsanların sadece kendilerini ve İnsanın yanlış anlayıp yorumladıkları i&ccedil;in yabancı&shy;laştıklarını s&ouml;yler; buna g&ouml;re, yabancılaşma bir yanılsamanın sonucu ya da kendisi olup, gerekli felsefi bilgeliğe sahip olunduğu zaman, doğallıkla son bulur.</p>\n\n		<p>\n			Yabancılaşmanın toplum d&uuml;zeniyle olan ilişkisini vurgulayan Marx, Hegel ve Feuer&shy;bach&rsquo;tan yabancılaşmanın nasıl sona erece&shy;ği konusunda da ayrılır: Ona g&ouml;re, İnsanla&shy;rın modern kapitalist toplumda maruz kaldıkları sistematik yabancılaşma, İnsanın &ouml;z&uuml;ne veya ger&ccedil;ekliğe dair bilgelik yoksun&shy;luğunun bir sonucu veya bir yanılsama değil, fakat b&uuml;t&uuml;n&uuml;yle ger&ccedil;ek bir durumdur. Burjuva toplum d&uuml;zeninde yaşayan modern İnsan hayatının boş ve anlamsız olduğunu, onun hayatı ger&ccedil;ekten de boş ve anlamsız olduğu, o değerli ve anlamlı bir hayat tarzı&shy;nı kendisi i&ccedil;in imkansız hale getiren koşul&shy;larda yaşadığı i&ccedil;in, hissetmektedir. Yaban&shy;cılaşma bağlamında temel problem &ouml;yleyse, yabancılaşmış bireylerin, &ouml;zg&uuml;rleşme yo&shy;lunda, Feuerbach&rsquo;ta olduğu gibi, d&uuml;şsel bir&shy;takım engeller değil de, zihindışı, ger&ccedil;ek engeller bulunmasından dolayı, anlamlı, ey&shy;lemde bulunacak, değerli birtakım idealleri hayata ge&ccedil;irecek g&uuml;&ccedil;ten yoksun olmalarıdır. &ouml;yleyse, yapılması gereken şey, &ouml;ncelikle yabancılaşmayı ayrıntılı bir bi&ccedil;imde tanım&shy;layıp ortaya koymak, ve modern toplumda, yabancılaşmaya yol a&ccedil;an ve İnsanın kendi&shy;sini ger&ccedil;ekleştirmesine ya da &ouml;zg&uuml;rleşmesi&shy;ne engel olan koşulların ortadan kalkması i&ccedil;in m&uuml;cadele etmektir. Filozofların şimdiye kadar yalnızca d&uuml;nyayı &ccedil;eşitli şekillerde yo&shy;rumladıklarını, oysa artık &ouml;nemli olanın d&uuml;nyayı değiştirmek olduğunu s&ouml;yleyen Marx&rsquo;ın aklında işte bu m&uuml;cadele, İnsanın yabancılaşmayı aşıp, &ouml;zg&uuml;rleşebilmesi i&ccedil;in m&uuml;cadele etmek vardır.</p>\n\n		<p>\n			Yabancılaşmış bir İnsanın hayatını &ldquo;İnsanın &ouml;z&uuml;ne&rdquo; aykırı bir hayat tarzı veya İnsan doğasına uygun d&uuml;şmeyen bir yaşam şekli olarak tanımlayan Marx, eserinin &ccedil;eşitli yer&shy;lerinde, iş&ccedil;ilerin &uuml;r&uuml;nlerinden uzaklaşıp, on&shy;lara yabancılaştıklarını; onların i&ccedil;inde &ccedil;alış&shy;tıkları &ccedil;evreyle yabancı ya da d&uuml;şmanca bir ilişki i&ccedil;inde bulunduklarını; icra ettikleri işi, o doğal İnsani arzu ve &ouml;zlemlerine en azın&shy;dan ilgisiz olduğu i&ccedil;in, kendilerine yabancı bir şey olarak deneyimlediklerini; işb&ouml;l&uuml;m&uuml;&shy;n&uuml;n, İnsanları katı kategorilere ayırması ve İnsanların faaliyetlerini birbirleriyle yabancı bir ilişki i&ccedil;ine sokmasından dolayı, yabancı&shy;laştırıcı bir s&uuml;rece tekab&uuml;l ettiğini; iktisadi sistemin, İnsanları başka insanların ihtiya&ccedil;&shy;larına karşı kayıtsız hale getirerek, birbirle&shy;rine yabancılaştırdığını s&ouml;yler.</p>\n\n		<p>\n			Marx&rsquo;ın yabancılaşma anlayışı, şu halde, onun İnsan doğasına veya İnsanın &ouml;z&uuml;ne dair g&ouml;r&uuml;şlerine bağlıdır. Ona g&ouml;re, İnsanın &ouml;z&uuml;n&uuml; belirleyen birinci unsur, onun her şey&shy;den &ouml;nce bir t&uuml;r&uuml;n, yani İnsan t&uuml;r&uuml;n&uuml;n &uuml;yesi olan ve bu durumun bilincinde olan bir var&shy;lık olmasıdır. İkincisi, İnsan yine &ouml;z&uuml; gere&shy;ği, başka İnsanlarla karşılıklı ilişki i&ccedil;inde bulunan bir s&uuml;r&uuml; hayvanı ya da sosyal var&shy;lıktır. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, İnsan nesnel bir varlıktır; dolayısıyla, o, i&ccedil;ine kapanmak yerine, dış d&uuml;nyaya y&ouml;nelir ve kendisini &uuml;retim yoluyla ya da emeği sayesinde ger&ccedil;ekleştirir; yani, İnsan alet yapan, &uuml;reten bir varlıktır. Bunun&shy;la birlikte, onda &uuml;retim kavramı İnsanın diğer &ouml;zsel g&uuml;&ccedil;lerini dışta bırakmaz; nite&shy;kim, İnsanın kendisini rasyonel olarak belir&shy;lemesi, bilim ve sanatsal faaliyet, Marx&rsquo;ta &Ouml;zg&uuml;r İnsanın &uuml;retiminin &ouml;zsel bir bileşeni olmak durumundadır. 1 Evrensel, 2 &Ouml;zg&uuml;r, 3 Bilin&ccedil;li (ya da rasyonel olarak kontrol edilen), 4 Toplumsal a&ccedil;ıdan &uuml;retici faaliye&shy;te, sadece insan yetilidir. Beşinci bir kapasi&shy;te ya da &uuml;st kapasite ise, 5 &Ccedil;ok sayıda beceri ve meziyetin, biri ya da ikisinin etkin gelişi&shy;mini ihmal etmeden, geliştirilme, yani b&uuml;&shy;t&uuml;nsel gelişme kapasitesidir.</p>\n\n		<p>\n			İnsan, Marx&rsquo;a g&ouml;re, kapitalist d&uuml;zende s&ouml;z konusu &ouml;zsel niteliklerinden uzaklaşır, &ouml;z&uuml;ne yabancılaşır. Yabancılaşmanın b&uuml;t&uuml;n boyutlarıyla vuku bulduğu yer, paradoksal olarak, dinamik &uuml;retkenliğiyle, herkesin ih&shy;tiya&ccedil; duyduğu her şeye sahip olabileceği bir toplum d&uuml;zeni yaratmaya fazlasıyla elverişli durumda olan burjuva kapitalist d&uuml;zeni&shy;dir. İş&ccedil;i bu d&uuml;zende her şeyden &ouml;nce emeğine yabancılaşır. İş&ccedil;i kapitalist d&uuml;zende, yoğun işb&ouml;l&uuml;m&uuml;nden dolayı, &uuml;retim eylemi&shy;ne de yabancılaşır. Marx&rsquo;a g&ouml;re, kapitalist d&uuml;zende, &uuml;retim, eylemleri m&uuml;hendislik he&shy;saplarına g&ouml;re dikkatlice ayarlanan veya be&shy;lirlenen bir kollektif iş&ccedil;i tipi sayesinde arttırılır. &Uuml;retim s&uuml;reci b&uuml;y&uuml;k bir titizlikle planlanır, &ccedil;ok &ccedil;eşitli işlemler birbirlerinden ayrılıp bağımsız hale getirilirken, iş&ccedil;iler de başat &ouml;zelliklerine g&ouml;re sınıflanır ya da gruplanırlar. İş&ccedil;i artık &uuml;zerinde en k&uuml;&ccedil;&uuml;k bir etkisinin bulunmadığı &uuml;retim faaliyetinde basit bir vida sıkıcısıdır. &Ccedil;ok daha &ouml;nemlisi iş&ccedil;i kapitalist d&uuml;zende emeğinin &uuml;r&uuml;n&uuml;ne yabancılaşır. &Ccedil;&uuml;nk&uuml; o kendi &uuml;rettiği &uuml;r&uuml;n&uuml;n ş&ouml;yle ya da b&ouml;yle, en sonunda tahakk&uuml;m&uuml; altına girer. Bu &uuml;&ccedil; d&uuml;zeyde yabancılaşma, Marx&rsquo;ta yabancılaşmanın birinci boyutunu ortaya koyar: Tinsel yabancılaşma, yani bi&shy;reylerin kendilerini olumlayamamaları, doğrulayamamaları ve fiilen ger&ccedil;ekleştire&shy;memeleri durumu. B&ouml;yle bir yabancılaşma hali i&ccedil;inde, hakiki bir hayatın, dolu dolu bir yaşamın b&uuml;t&uuml;n i&ccedil;eriği boşalır, İnsanlar sade&shy;ce hayatlarının değil, fakat kendilerinin de boş ve değersiz olduğu hissine kapılırlar.</p>\n\n		<p>\n			Yabancılaşmanın İnsanın t&uuml;rsel varlığına veya başka İnsanlara yabancılaşmasıyla il&shy;gili olan d&ouml;rd&uuml;nc&uuml; d&uuml;zeyi, bize yabancılaş&shy;manın ikinci boyutunu, &ouml;zg&uuml;rleşmenin &ouml;n&uuml;ndeki, kişisel olmayan veya anonim bir nitelik arzeden engelleri g&ouml;zler &ouml;n&uuml;ne serer: Toplumsal yabancılaşma. İnsanın &ouml;z&uuml;n&uuml; ya da t&uuml;rsel varlığını ancak başkalarıyla ahenk&shy;li ilişkiler i&ccedil;inde, bireylerin &ouml;zg&uuml;rce geliş&shy;me ve hareket etme koşullarını hazırlamış bir cemaat hayatında veya kom&uuml;nal bir ya&shy;şamda ger&ccedil;ekleştirebileceği dikkate alınır&shy;sa, toplumsal yabancılaşma bireyin, kendi varlığının ger&ccedil;ek hayattaki g&ouml;r&uuml;n&uuml;m&uuml;ne uygun d&uuml;şen bir toplumsal toplumsal zeminden yoksun kalması anlamına gelir. Ni&shy;tekim, İnsanlar arasındaki şeyleşmiş ilişkile&shy;re, der Marx, ancak bu maddi g&uuml;&ccedil;leri kendilerine bağımlı kılan ve işb&ouml;l&uuml;m&uuml;n&uuml; kaldıran bireyler son verebilir. Bu da cema&shy;at veya hakiki toplum olmadan m&uuml;mk&uuml;n de&shy;ğildir. Her birey kendi yeteneklerini her y&ouml;nde geliştirme ara&ccedil;larına yalnızca topluluk i&ccedil;inde sahiptir; dolayısıyla, kişisel &ouml;z&shy;g&uuml;rl&uuml;k yalnızca cemaat i&ccedil;inde m&uuml;mk&uuml;n hale gelir.&rdquo;</p>\n\n		<p>\n			Toplumsal yabancılaşma, Marx&rsquo;a g&ouml;re, kapitalizmde farklı şekillerde ortaya &ccedil;ıkar. Bunlardan biri, sadece iş&ccedil;iler arasında değil, fakat aynı zamanda kapitalistler arasında da s&ouml;z konusu olan rekabet olgusudur. Marx, kapitalizmde &uuml;retim ara&ccedil;larını elinde bulun&shy;duran kapitalistleri harekete ge&ccedil;iren ya da g&uuml;d&uuml;leyen en &ouml;nemli şeyin, onların olabildi&shy;ğince &ccedil;ok kazan&ccedil; elde etme arzuları olduğu&shy;nu s&ouml;yler. Kapitalistler, bu amaca ulaşabil&shy;mek i&ccedil;in, ya yeni teknikler icat etmek ya da elde olanları geliştirmek suretiyle &uuml;retim ara&ccedil; ve teknolojilerini s&uuml;rekli olarak geliştir&shy;mek durumunda kalırlar. Bu gelişmenin top&shy;lum &uuml;zerinde 1 eskiye oranla &ccedil;ok daha fazla mal &uuml;retilmesi ve b&ouml;ylelikle de, &uuml;retim mik&shy;tarının m&uuml;temadiyen artması ve 2 teknolojik gelişmenin benzeri meslek ya da işleri icra eden İnsan sayısının s&uuml;rekli olarak azalması&shy;na neden olması yoluyla yoğun bir etkisi olur; buna g&ouml;re, maliyet azalırken, kapitalis&shy;tin karı artar. S&ouml;z konusu &uuml;retim artışı sonu&shy;cunda ortaya &ccedil;ıkan bu iki karşıt eğilim, rekabetle daha da belirginleşir. Daha fazla mal satmak ve b&ouml;ylelikle daha &ccedil;ok kar etmek isteyen iş adamı rakiplerini aşmak, alt etmek durumundadır. O&nbsp; bunun i&ccedil;in fiyat kıran. Aynı &uuml;retim teknolojisinden rakipleri de yararlanacağı i&ccedil;in, kapitalistin maliyeti biraz daha d&uuml;ş&uuml;rebilmesinin tek yolu, Marx&rsquo;a g&ouml;re, emeğin payının, iş&ccedil;iye &ouml;denen &uuml;cretin d&uuml;ş&uuml;r&uuml;lmesidir. Makineleşmeden do&shy;layı zaten artan bir işsizlik s&ouml;z konusuyken, iş&ccedil;iler bu yeni durum karşısında, varolan işler i&ccedil;in kendi aralarında kıyasıya bir rekabete girer ve daha az &uuml;cretle &ccedil;alışmayı kabul ederler. Başka bir deyişle, Marx&rsquo;a g&ouml;re, kapitalist sistemde İnsanlar sadece zen&shy;gin olmak i&ccedil;in değil, fakat karınları doyura&shy;bilmek i&ccedil;in de, birbirlerini ezer ve adeta yer&shy;ler.</p>\n\n		<p>\n			Toplumsal yabancılaşmanın başka bir g&ouml;&shy;r&uuml;n&uuml;m&uuml; ise, Marx&rsquo;a g&ouml;re, her t&uuml;rden feti&shy;şizmdir. O modern kapitalist toplumun yal&shy;nızca teknolojiye değer vermekle kalmayıp, teknoloji tarafından &uuml;retilen nesnelere taptı&shy;ğını da s&ouml;yler. Bu d&uuml;zende İnsanlara g&ouml;ste&shy;rilen saygı, verilmesi gereken değer, tekno&shy;lojiye ve teknoloji tarafından &uuml;retilen nesnelere verilir. B&ouml;ylesine ger&ccedil;ek bir feti&shy;şizm i&ccedil;inde, İnsanlar birbirlerini değeri ol&shy;mayan makine ya da ara&ccedil;lar olarak g&ouml;r&uuml;rlerken, makineler de tanrılaştırılır. Kapitalist toplum d&uuml;zeni, şu halde, İnsanları birbirle&shy;rinden t&uuml;mden uzaklaştıran, toplumun İnsan i&ccedil;in dayanılmaz hale geldiği, ahl&acirc;ksız bir d&uuml;zendir.</p>\n\n		<p>\n			Marx kapitalizm eleştirisinden veya ka&shy;pitalist toplum d&uuml;zeninde yabancılaşmanın boyutlarına dair analizinden &uuml;&ccedil; sonuca ya da teze ulaşır: 1 Kapitalist toplum d&uuml;zeninde yaşayan İnsanların &ccedil;ok b&uuml;y&uuml;k bir &ccedil;oğunluğu yabancılaşmıştır. 2 Bu yabancılaşmanın temel nedenleri, kapitalist &uuml;retim tarzı hakim olduğu veya varlığını devam ettirdiği s&uuml;rece ortadan kaldırılamaz; dolayısıyla, yabancılaşmış insanların, bu d&uuml;zende &ouml;zg&uuml;rle&shy;şebilmeleri ya da kendilerini ger&ccedil;ekleştire&shy;bilmeleri m&uuml;mk&uuml;n değildir. 3 Dolayısıyla, yabancılaşma ancak postkapitalist bir d&uuml;zen veya &uuml;retim tarzında ortadan kalkabilir; İnsan yalnızca burada &ouml;zg&uuml;rleşebilir.</p>\n\n		<p>\n			Marx, kendisinde İnsanın her şeye yaban&shy;cılaştığı bir sosyal d&uuml;zen olarak tanımladığı kapitalizmin yıkılması gerektiğini ve kapita&shy;lizmin yıkılışının yalnızca devrim, yani şid&shy;det yoluyla olacağını s&ouml;ylemiştir. Kapita&shy;lizmden sosyalizme ge&ccedil;işin barış yoluyla ger&ccedil;ekleşememesinin nedenini Marx, devle&shy;tin, toplumun zenginliğini kontrol altında bu&shy;lunduran egemen sınıf tarafından kullanılan bir ara&ccedil; olduğu g&ouml;r&uuml;ş&uuml;yle a&ccedil;ıklar. Egemen sınıf bu ara&ccedil; ya da aygıtı, kitleleri s&ouml;m&uuml;rmek amacıyla kullanır. Devletin t&uuml;m &ouml;ğe ve bi&shy;rimleri, Marx&rsquo;a g&ouml;re, stat&uuml;koyu korumak i&ccedil;in d&uuml;zenlenmiş, yani egemen sınıfın iktida&shy;rını s&uuml;rd&uuml;rebilmesi i&ccedil;in ayarlanmıştır. Mah&shy;kemeler, polis ve hatta h&uuml;k&uuml;met, Marx&rsquo;a g&ouml;re, y&ouml;netici sınıfın &ccedil;ıkarlarını korumak i&ccedil;in vardır. Bunlar, bir başkaldırıyla karşıla&shy;şıldığı takdirde, hemen bastırırlar. Bundan dolayı, proletaryanın devrim dışında bir yolla egemen olabilmesi m&uuml;mk&uuml;n değildir.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Diya&shy;lektik materyalizmi &ccedil;ok yoğun bir bi&ccedil;imde etkilemiş ve epistemolojik idealizme mut&shy;lak bir bi&ccedil;imde karşı &ccedil;ıkarak materyalist bir ger&ccedil;eklik anlayışı benimsemiş olan L. A. Feuerbach &lsquo;in mekanik materyalizminin temel tezleri şunlardır: 1 Bilginin nesneleri, bilen İnsan varlığından bağımsız bir varolu&shy;şa sahiptir. 2 Ger&ccedil;ekten varolan, buna g&ouml;re, yalnızca hareket halindeki maddedir. 3 Bilgi duyularla başlar ve duyuların sonucudur. 4 Tinsel varlıkların ya da maddi olma&shy;yan varlıkların varoluşundan s&ouml;z edilemez. 5 İdea ya da ideallerin varoluşundan s&ouml;z edilemeyeceği gibi, bunların İnsanlık tari&shy;hinde belirleyici bir rolleri de yoktur.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Haşr suresi, 19. ayet</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Fihrist-i Gurer&rsquo;ul-Hikem, s. 381</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Nehc&rsquo;&uuml;l-Belağa, 79. hutbe</p>\n	</div>\n</div>','Acaba Allah’a İnanmak, İnsanın Kendisine Yabancılaşmasına Neden Olmakta Mıdır?','','publish','closed','open','','acaba-allaha-inanmak-insanin-kendisine-yabancilasmasina-neden-olmakta-midir','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3301',0,'post','',0),(3302,1,'2020-05-08 13:19:10','2020-05-08 10:19:10','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	1- ... Ve bize İbn Ebu Umar tahdis etti, bize İbn-i Yahya S&uuml;leym, İbn-i Huşeym&#39;den o da Abdullah İbn-i Ubeydullah ibn-i Ebi Muleyke&#39;den tahdis etti ki o Aişe (r)&#39;den ş&ouml;yle derken işitmişimdir: &quot;Ben Resulullah ( S.A.A)&#39;den işittim; Kendisi sahabenin arasında bulunurken ş&ouml;yle buyuruyordu. &quot;Ben havuz başında olacağım. Sizden bana gelenleri g&ouml;zetleyeceğim. İşte o vakit, Vallahi benim &ouml;n&uuml;mde bir takım insanlar muhakkak yakalanacaklar. Bunun &uuml;zerine ben Ya Rab! Onlar bendendir. Benim &uuml;mmetimdendir diyeceğim. Bana cevaben, Sen onların senden sonra neler yaptıklarını bilmezsin. Onlar ayak topukları &uuml;zerlerine d&ouml;nmekten hi&ccedil; mi hi&ccedil; ayrılmadılar, denilecektir.</p>\n\n<p>\n	KAYNAK: Sahih-i M&uuml;slim C. 7, sh: 175, hadis:28</p>\n\n<p>\n	&nbsp;Aynı hadis sayfa 178&#39;de 32. Hadiste Abdullah İbn-i Mes&#39;ud rivayetiyle, hadisin sonu &quot; Sen onların senden sonra dinde neler ihdas ettiklerini bilmezsin, denilir&quot; şeklinde rivayet edilmiştir.</p>\n\n<p>\n	Ayrıca bu hadis sahihi M&uuml;slim 2. Cilt, sh 34&#39;te 53. Hadis olarak Enes ibn-i Malik rivayetiyle &ccedil;ok az bir farkla zikredilmiştir.</p>\n\n<p>\n	2- ...( )Muhtar İbn-i Fulful ş&ouml;yle dedi: &quot;Enes İbn-i Malik&#39;ten işittim ; Resulullah (s) biraz uykuya daldı.... diyordu. Hadisin tamamı bundan &ouml;nceki İbn-i Mes&#39;ud&#39;un hadisi gibidir. Ancak bunda: &quot; O Aziz ve Celil olan Rabb&#39;imin cennette bana vaad ettiği bir nehirdir. &Uuml;zerinde bir havuz vardır.&quot; şeklinde .&quot; Onun kapları yıldızların sayısıncadır.&quot; s&ouml;z&uuml;n&uuml; zikretmedi.</p>\n\n<p>\n	3- Ebu Hureyer&#39;den Resul-i Ekrem buyurdu ki &quot;Yemin ederim ki ben kıyamet g&uuml;n&uuml;nde bir takım insanları havuzumdan yabancı develerin havuz başından kovulması gibi kovacağım&quot;.buyurdu.</p>\n\n<p>\n	KAYNAK: Sahihi M&uuml;slim C:7, sh:183 hadis:38</p>\n\n<p>\n	4- İbn-i Mesud anlatıyor: - Resulullah buyurdu ki: &quot;Ben havuzun başına sizden &ouml;nce geleceğim, bana sizden bazı kimseler y&uuml;kseltilip g&ouml;nderilecek, o kadar ki eğilsem onları tutarım ama hemen geri &ccedil;ekilecekler.</p>\n\n<p>\n	Ey Rabbim! Bunlar benim ashabım&quot; derim. Ama bana &quot;Senden sonra bunların ne bidatler yaptıklarını sen bilmezsin.&quot;denilir. Ben de; &quot;Benden sonra dini değiştirenler rahmetten uzak olsunlar.&quot;derim.</p>\n\n<p>\n	KAYNAK: K&uuml;tibi Sitte Muhtasarı, C:14, sh:395, hadis:5084</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;C: 4, sh:438, hadis:908&nbsp;&nbsp;</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&quot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;C: 8,&nbsp; sh:333, hadis:3057&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	5- İbn-i Abbas (R.A)&#39;dan rivayet edilmiştir. Dedi ki: Resulullah (S.A.A) ş&ouml;yle buyurdu: &quot;İnsanlar kıyamet g&uuml;n&uuml; mahşer yerine, yaratıldıkları gibi, yalın ayak, &ccedil;ıplak ve gulfeli (s&uuml;nnetsiz) olarak kaldırılacaklardır.&quot; Sonra &quot;İlk yaratmaya nasıl başladıksa onu, uhdemize aldığımız bir vaat olarak,(aynı şekilde) iade edeceğiz ve elbette biz (dediğimizi)&nbsp; yapanlarız.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ayetini okudu .&quot; Yaratıklardan giydirilecek olan ilk insan İbrahim (A)&#39;dır. Ashabımızdan bazı kişiler sağa ve sola itileceklerdir. Bunun &uuml;zerine &quot;Ey Rabb&#39;im! (bunlar) benim ashabım!&quot; diyeceğim ve bana ş&ouml;yle cevap verilecek: Senden sonra onların neler meydana getirdiklerini bilmiyorsun! Onlar kendilerinden ayrıldığın g&uuml;nden beri gerisin geriye d&ouml;nenler olarak kalmışlardır. Bunun &uuml;zerine ben de salih kulun (Hz. İsa&#39;nın) s&ouml;ylediği gibi s&ouml;yleyeceğim.&quot;Eğer kendilerine azab edersen onlar senin kullarındır ve şayet onları bağışlarsan ş&uuml;phesiz san Aziz ve Hakimsin.&quot;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	KAYNAK: S&uuml;nen-i Tirmizi, sf:233 hadis: 2539</p>\n\n<h2 align=\"center\">\n	İTİRAFLAR (ASHAP&#39;TAN)</h2>\n\n<p>\n	1- Museyyeb İbn-i Rafi anlatıyor. &quot;Bera İbn-i Azib&#39;e rastladım, kendisine &ndash; Sana ne mutlu! Resulullah&#39;la sohbet ettin o şerefe eriştin, Ona ( Hudeybiye&#39;de), ağa&ccedil; altında biat ettin!- demiştim. Bana şu cevabı verdi. &ndash; Ey kardeşimin oğlu biz ondan sonra ne bidatlar işledik, sen bilemezsin.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;b-i sitte muhtasarı c:13 sf:519 hadis: 4828&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Kaynak&ccedil;a: Meani 35</p>\n\n<p>\n	HADİS: Resulullah buyurdu ki Allah&#39;u Teala bidat sahibinden oru&ccedil;, namaz, sadaka, hac, umre, cihad, tevbe ve fidyeden hi&ccedil;bir şey kabul etmez. Kıl hamurdan &ccedil;ıktığı gibi o da dinden &ccedil;ıkar. Bu hadisi Huzeyfe rivayet etmiştir.</p>\n\n<p>\n	KAYNAK: S&uuml;nen-i ibn-i Mace, c:1, sh:77</p>\n\n<p>\n	2- &Ouml;mer İbn-i Abdilaziz&#39;in, hilafetle ilk yaptığı işin biri Cuma ve bayram hutbelerinde, Hz. Ali(A) ve ahfadı aleyhinde yapılan konuşmaları ve lanetlemeleri yasaklamak oldu. Bu işin kalkmasını Mısır valisi iken istemiş Emevi sultanı reddetmişti. Bu durum halk arasında &ouml;yle bir tedirginlik h&acirc;sıl etmiştir ki, m&uuml;sl&uuml;manlar hutbe dinlememek i&ccedil;in &ccedil;eşitli hilelere başvuruyorlardı. Bayram g&uuml;nleri bayram namazını kılan halk namazdan sonra hutbeyi dinlememek i&ccedil;in namaz biter bitmez camileri boşaltıyorlardı. Bunun &ouml;n&uuml;n&uuml; almak i&ccedil;in Mervan hutbeyi namazdan &ouml;nce okumaya başlamış fakat cemaat rıza g&ouml;stermemiştir.</p>\n\n<p>\n	KAYNAK: Kutub-i sitte muhtasarı c:1 sf125,&nbsp; c:2 sf375</p>\n\n<p>\n	3- Halid bin Velid:</p>\n\n<p>\n	Resulullah Mekke&#39;yi fethettikten sonra, Halid bin Velid&#39;i civara g&ouml;nderdi. Ama savaşa mamur etmedi. Halid sadece imana davetle g&ouml;revliydi. O Beni Cezimi&#39;lerle karşılaştı. Halid onlardan silahlarını bırakmalarını istedi, onlardan biri hari&ccedil; silahlarını bıraktılar. O bir kişinin de Halid&#39;in s&ouml;z&uuml;ne g&uuml;venerek, sen kanlarımızın akmasını mı istiyorsun, onlar m&uuml;sl&uuml;mandırlar diyerek silahını aldılar. Bundan sonra Halid onların ellerinin arkalarına doğru &ccedil;ekilerek bağlanmasını emretti. Ve onları kılı&ccedil;tan ge&ccedil;irdi. Peygamber bunu duyduğunda &quot;Rabb&#39;im ben Halid&#39;in yaptıklarından sana sığınıyorum&quot; dedikten sonra Ali&#39;yi (A) &ccedil;ağırarak &quot;Ey Ali o kavmin yanına gidip hal ve durumlarını incele ve cahiliyet adetlerini ayağının altına alarak &ccedil;iğne diye emretti. Ali (A) onların mal ve eşyalarının değerini, zarar ve ziyanlarını, k&ouml;peklerine mahsus teknelerine varıncaya kadar &ouml;dedi. Ali onlara -&ouml;denmeyen bir ziyanınız kaldı mı- diye sordu. Onlar &ndash;hayır- diye cevap verdiler. Ali elinde kalan malları da ihtiyaten onlara dağıttı. Ali Resulullah&#39;ın yanına d&ouml;nerek yaptıklarını anlattı. Resulullah iyi yapmışsın isabet etmişin buyurdu. Daha sonra y&uuml;z&uuml;n&uuml; kıbleye d&ouml;nerek ayakta olduğu halde iki kolunu altındaki beyaz yeri g&ouml;r&uuml;n&uuml;nceye kadar kaldırarak dua etmeye başladı ve &quot;Ey Rabb&#39;im ben Halid bin Velid&#39;in yaptıklarından beriyim&quot; diye &uuml;&ccedil; defa tekrarladı.</p>\n\n<p>\n	KAYNAK: Taberi Tarihi c:5 sf:690,691,692</p>\n\n<h2 align=\"center\">\n	İRTİDAT EDENLER:</h2>\n\n<p>\n	İbn-i Abbas&reg;&#39;dan rivayet edildiğine g&ouml;re ş&ouml;yle demiştir: &quot;Peygamber (S.A.A) bize irad ettiği bir mevzuda ş&ouml;yle buyurmuştur: &quot;Ey insanlar! Siz yalın ayak, &ccedil;ıplak ve s&uuml;nnetsiz olarak Allah huzurunda haşır olunacaksınız. Nasıl ki Cenab-ı Hak: &quot;İlk yarattığımız gibi halkı tekrar yaratacağız: bunu vaad ettik yapacağız.&quot; Buyurdu. Haberiniz olsun ki kıyamet g&uuml;n&uuml;n de ilk elbise giydirilecek olan İbrahim(A) olacaktır. Yine ag&acirc;h olunuz ki, benim &uuml;mmetimden bir&ccedil;ok kimse getirilip sol tarafa sevk olunurlar.&nbsp;</p>\n\n<p>\n	-&quot;Ya Rab! Bunlar benin ashabımdır, merhamet et,&quot; derim.</p>\n\n<p>\n	-&quot;Bunların senden sonra neler yaptıklarını sen bilemezsin!&quot; .bunun &uuml;zerine ben&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;İsa(A)&#39;ın dediği gibi;</p>\n\n<p>\n	-Aralarında bulunduğum m&uuml;ddet&ccedil;e onlara g&ouml;zc&uuml; idim. Beni kabzettikten sonra onların murakıbı sen oldun. Zaten sen her şeyi g&ouml;r&uuml;p g&ouml;zetmektesin. Onlara azab edersen onlar senin kullarındır. Mağfiret edersen Sen Aziz ve Hakimsin&quot; derim. Buna da :</p>\n\n<p>\n	-Onlar, kendilerinden ayrıldığım g&uuml;nden itibaren arkalarına d&ouml;nerek irtidatlarında devam etmiş bulunuyorlar denir.</p>\n\n<p>\n	KAYNAK: Riyaz&uuml;s Salihin ve terc&uuml;mesi. Diyanet işleri başkanları yayınları. Gaye matbaası/Ankara cilt 1 sf:203 hadis:164 (Hadisi Buhari ve M&uuml;slim rvayet etmişlerdir.)</p>\n\n<p>\n	Ebu Hureyre&#39;den rivayeti vechile. Resulullah bir zaman ben ayak &uuml;zerinde idim, bir cemaat g&ouml;rd&uuml;m, hatta ben onları bildim. Adam suretinde bir melek g&ouml;r&uuml;nd&uuml;, bunlar senden sonra arkasın arkaya irtidat ettiler &quot;dedi. Ben onlardan halas olacağı zannetmem! &Ccedil;obansız deve gibi, gayet az kimse halas olur, zannederim&quot; dedi.</p>\n\n<p>\n	KAYNAK: Sahihi Buhari terc&uuml;mesi c:4 sh:389 hadis:1540</p>\n\n<h2 align=\"center\">\n	UHUD&#39;DAN KA&Ccedil;ANALAR:</h2>\n\n<p>\n	Uhud&#39; da sahabelerin Peygamberi terk ettiği bir kısmının Medineye d&ouml;nd&uuml;ğ&uuml; bir kısmının da Uhud dağının &uuml;zerine &ccedil;ıktığı Resulullah&#39;ın &quot;Ey m&uuml;sl&uuml;manlar yanıma gelin yanıma gelin diye seslendiği...(olayının ge&ccedil;tiği hadise)</p>\n\n<p>\n	&nbsp;KAYNAK: Taberi Tarihi c:4 sh:398-399</p>\n\n<h2 align=\"center\">\n	UHUD&#39;DAN KA&Ccedil;ANALAR 2:</h2>\n\n<p>\n	Uhud&#39;dan ka&ccedil;anlar arasında Osman binAffan, Ukbe bin Osman ve Sa&#39;d bin Osman ile birlikte ka&ccedil;arak Medine yakınlarında El- Calab dağına kadar &ccedil;ekildiler. Orada &uuml;&ccedil; (3) g&uuml;n kaldıktan sonra Resulullah&#39;ın yanına d&ouml;nd&uuml;ler. Resulullah onlara siz dağın enine doğru y&uuml;r&uuml;d&uuml;n&uuml;z demiş olduğunu s&ouml;ylerler.</p>\n\n<p>\n	KAYNAK: Taberi Tarihi c:4 sh:403</p>\n\n<h2 align=\"center\">\n	RESULULLAH&#39;A MUHALEFETLER; GERİSİN GERİYE D&Ouml;N&Uuml;ŞLER</h2>\n\n<p>\n	İbn-i &Ouml;mer anlatıyor: &quot;Biz Resulullah zamanında kadınlarımıza k&ouml;t&uuml; s&ouml;z s&ouml;ylemekten ve istediğimiz muameleyi yapmaktan, hakkımızda bir vahiy geliverir endişesiyle ka&ccedil;ınırdık. Resulullah vefat edince (istediğimiz gibi) konuşmaya başladık.( sayfa 155 c:17)</p>\n\n<p>\n	Ubey İbn-i Ka&#39;b anlatıyor: &quot;Resulullah ile beraberken biz ashabın hedef ve gayesi tek idi. O vefat edince, kimimiz &ouml;yle, kimimiz b&ouml;yle baktı.(hedefler ayrıldı.) (sh: 155 c:17)</p>\n\n<p>\n	Resulullah&#39;ın zevce-i paklarından &Uuml;mm&uuml; Seleme binti Ebu Umeyye anlatılıyor: &quot;Resulullah zamanında insanlar namaza durdukları vakit hi&ccedil; kimsenin nazarı ayaklarını bastığı yerden ileri ge&ccedil;mezdi. Resulullah vefat edince insanlar namaza durunca hi&ccedil;birinin nazarı alnını koyduğu yerden ileri ge&ccedil;mezdi. Sonra Ebu Bekir vefat etti, &Ouml;mer&#39;in devri geldi. Bu devir de insanların nazarı kıbleden dışarı &ccedil;ıkmadı. Osman halife olunca fitne başladı. İnsanlar sağa sola bakmaya başladılar.(sh: 155-156)</p>\n\n<p>\n	&nbsp;KAYNAK: K&uuml;t&uuml;bi sitte Muhtasarı. c:17, sh: 155-156 hadis: 517-518-519</p>\n\n<p>\n	Aynı kitabın bu rivayetleri a&ccedil;ıklama kısmında ş&ouml;yle diyor.</p>\n\n<p>\n	&quot;Daha &ouml;nce de a&ccedil;ıklandığı gibi namazda huşu m&uuml;him bir meseledir. Huşu g&ouml;zle ilgili bir haldir. Bu hadise g&ouml;re g&ouml;z&uuml;n ayaklardan &ouml;teye nazar etmemesi efdal ise de, fukaha kıyamda iken secde edilecek yere bakılması gereğine h&uuml;kmetmiştir.&quot;diyor.</p>\n\n<h2 align=\"center\">\n	&Uuml;SAME&#39;NİN ORDUSU HAKKINDA:</h2>\n\n<p>\n	Abdullah ibn-i Dinar ibn-i &Ouml;mer&#39;den ş&ouml;yle derken işittim: &quot;Resulullah Rumlar &uuml;zerine bir fırka m&uuml;cahit te&ccedil;hiz etmiş ve bunu başına Usame ibn-i Zeyd&#39;i emin ve kumandan tayin etmişti. Bazı kimseler Usame&#39;nin komutanlığına itiraz ve dedikodu etmişlerdi; bunun &uuml;zerine Resulullah &ouml;fkelenerek bir hutbe irat ederek: &quot;Siz şimdi Usame&#39;nin komutanlığına ta&#39;n ediyorsunuz siz bundan &ouml;ncede de onun babasının komutanlığına dil uzatmıştınız. Allah hakkı i&ccedil;in Zeyd kumandanlığa tamamıyla layık olduğu ve katımda insanların en sevimlilerinden olduğu gibi hi&ccedil; ş&uuml;phesiz Usame de babasından sonra bana insanların en sevimlilerindendir.&quot; buyurdu.</p>\n\n<p>\n	Not: Dip notta orduda bulunan kişiler Ebu Bekir, &Ouml;mer, Ebu Ubeyde, Said ibn-i Ebu Vakkas, Said, Seleme ibn-i Eslem gibi Ensar ve Muhacir&#39;in b&uuml;y&uuml;kleri vardı.</p>\n\n<p>\n	KAYNAK: Sahih-i M&uuml;slim c: 7 sh: 332, hadis: 63</p>\n\n<h2 align=\"center\">\n	İKİNCİ HALİFE HAKKINDA:</h2>\n\n<p>\n	&Ouml;mer bin Hattab&#39;dan rivayet edildiğine g&ouml;re ş&ouml;yle demiştir.&quot;İ&ccedil;kinin haram kılınışı indirildiği vakit &Ouml;mer(r.a) ya Rab bize i&ccedil;ki hakkında (derdimize) şifa olacak h&uuml;km&uuml; a&ccedil;ıkla dedi. Bunun &uuml;zerine Bakara s&uuml;resinin &quot;Habibim sana ve insanlara bazı menfaatler var. Lakin bunların g&uuml;nahı menfaatlerinden daha b&uuml;y&uuml;kt&uuml;r.&quot; mealindeki 217. Ayet indi, halife &Ouml;mer &ccedil;ağrıldı. Bu ayet kendisine okundu yine- ya Rab bize i&ccedil;ki hakkında derdimize şifa verecek h&uuml;km&uuml; a&ccedil;ıkla- dedi. Bunun &uuml;zerine Nisa s&uuml;resinin &quot;Ey iman edenler sarhoş olduğunuz halde ne s&ouml;ylediğinizi bilecek hale gelmediğiniz m&uuml;ddet&ccedil;e namaza yaklaşmayınız.&quot;(Nisa 43) ayeti indi. Bunun &uuml;zerine namaza ikamet alındığında Resullah&#39;ın tellalı ş&ouml;yle &ccedil;ağırdı. Dikkat! Sarhoş olan namaza yaklaşmasın. &Ouml;mer &ccedil;ağırıldı, bu ayet kendisine okundu. Bunu &uuml;zerine &ndash;ya Rab i&ccedil;ki hakkında derdimize şifa verecek h&uuml;km&uuml; bize a&ccedil;ıkla- dedi. Bunun &uuml;zerine Maide s&uuml;resinin &quot;Ey iman edenler şarap, kumar, dikili taşlar, fal okları ancak şeytanın amelinden birer murdardır. Onun i&ccedil;in bunlardan sakının ki muradınıza eresiniz.&quot;mealindeki 90-91. ayetleri indi. &Ouml;mer bu ayet indiğinde vazge&ccedil;tik ya Rabbi dedi.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	KAYNAK: Bu rivayet Nesei ve Tirmizi&#39;de de var diye not d&uuml;ş&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	&Ouml;mer, Allah&#39;ım şarap hakkında tatmink&acirc;r bir a&ccedil;ıklamada bulun diye dua etmişti ki Bakara s&uuml;resinin 219. Ayeti nazil oldu. Bunu &uuml;zerine &Ouml;mer &ccedil;ağrıldı ve ayet kendisine okundu, &Ouml;mer yine Allah&#39;ım şarap hakkında bize tatmink&acirc;r bir a&ccedil;ıklamada bulun dedi. Bir m&uuml;ddet sonra Nisa s&uuml;resi 43. Ayet nazil oldu. &Ouml;mer tekrar &ccedil;ağrıldı ve ayet kendisine okundu. &Ouml;mer yine, &quot;Allah&#39;ım şarap hakkında bize tatmink&acirc;r bir a&ccedil;ıklamada bulun dedi. Bir m&uuml;ddet sonra Maide s&uuml;resindeki 90-91. ayetler indi. &Ouml;mer yine &ccedil;ağrılıp ayet kendisine okundu. Bu sefer &quot;Evet&quot; Rabbimiz vazge&ccedil;tik, vazge&ccedil;tik dedi.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;b&icirc; Sitte, c:3, sh:455, hadis:593</p>\n\n<p>\n	İbn-i Abbas ş&ouml;yle dedi: &quot;Resulullah&#39;a &ouml;l&uuml;m yaklaştığı zaman evde bir takım insanlar vardı. Onların i&ccedil;inde &Ouml;mer bin Hattab&#39;da mevcuttu. Bir aralık Peygamber &quot;Haydi getirin sizlere bir kitap yazdırayım ki ondan sonra asla dalalete d&uuml;şmeyesiniz.&quot;buyurdu. Buna takiben &Ouml;mer&#39;de orada bulunanlara &ndash; Muhakkak ki Resulullah&#39;ın hastalığı ağırlaşmıştır. Yanımda ise Kur&#39;an vardır. Allah&#39;ın kitabı bize yeter.&quot;dedi. Bunun &uuml;zerine evde bulunanlar ihtilaf ettiler ve birbirleriyle &ccedil;ekiştiler. Ş&ouml;yle ki onlardan kimi yazı malzemesini yakınlaştırınız, Resulullah size bir kitap yazdırsın ki artık ondan sonra asla yolunuzu sapıtmayınız diyor. Kimi de; &Ouml;mer&#39;in s&ouml;ylediği s&ouml;z&uuml; s&ouml;yl&uuml;yordu. Nihayet Resulullah&#39;ın yanında konuşmayı ve ihtilafı &ccedil;oğalttıklarında Resulullah &quot;yanımdan kalkın&quot; buyurdu. Ravi Ubeydullah dedi ki: İbn-i Abbas; &quot;Ah ne b&uuml;y&uuml;k musibettir o musibet ki ihtilafları ve g&uuml;r&uuml;lt&uuml;lerinden dolayı Resulullah ile onlara bu kitabı yazması arasında hail oldu.&quot;derdi.</p>\n\n<p>\n	KAYNAK: Sahihi M&uuml;slim Kitab-ul Vasiyye, c:5, sh:188-189-190, hadis:20-21-22</p>\n\n<p>\n	&Ouml;mer halife olunca ilk iş olarak Halid bin Velid&#39;in komutanlığını azletmiş, &quot;Ebediyen benim elim altında &ccedil;alışmayacaksın&quot; diye s&ouml;ylemiştir.</p>\n\n<p>\n	Yine Halid bin Velid cezirenin fethinde iyad ile bulunmuş, Amid&#39;e bir hamama giderek hamamda i&ccedil;inde şarap bulunan bir şeyle v&uuml;cudunu ovması &uuml;zerine Halife &Ouml;mer tarafından g&ouml;revden alınmıştır.</p>\n\n<p>\n	KAYNAK: İslam Tarihi (İbn-&uuml;l Esir) Bahar yayınları. M. Beşir&nbsp; Eryarsoy C:2, sh: &uuml;stteki 391- alttaki 392</p>\n\n<h2 align=\"center\">\n	ELEŞTİRİLER &ndash; İTİRAFLAR:</h2>\n\n<p>\n	Şube İbn-ul Haccac Ebu Hureyre&#39;nin hem K&acirc;b&#39;ul Ahbar&#39;dan hem de Resul-i Ekrem&#39;den hadis rivayet ettiğini, ancak bu iki rivayetin arasını tefrik etmediğini s&ouml;yleyerek Kab&#39;ın İsraili rivayetini sanki peygamberden işitmiş gibi g&ouml;stererek (tedlis: kusurluyu kusursuz g&ouml;stermek i&ccedil;in yapılan hile.) yaptığını ileri s&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte c:1,sh:69 hd:.............</p>\n\n<p>\n	Ebu Hureyre&#39;den 5375 hadis rivayet olduğu 325 tanesini Buhari ve M&uuml;slim, El Camius sahihlerine ittifakla almışlardır. Ayrıca Buhari 93, M&uuml;slim 189 hadisinde infirat eder.</p>\n\n<p>\n	Aişe&#39;nin 2210 hadis rivayet ettiği ..........................?</p>\n\n<p>\n	KAYNAK: Kutibi sitte c:1, sh:71,76 hadis ..........</p>\n\n<p>\n	İTİRAF: (Aişe&#39;den)</p>\n\n<p>\n	Amr ibn-i Seleme, Aişe&#39;ye &ouml;l&uuml;m yaklaştığı zaman ş&ouml;yle dediğini rivayet eder.&quot;Allah&#39;a kasem olsun bir ağa&ccedil; olmayı ne kadar isterdim. Allah&#39; a kasem olsun toprak olmayı Allah&#39;a kasem olsun Allah&#39;ın beni hi&ccedil; yaratmamış olmasını ne kadar isterdim.&quot; derdi. Aişe şu rivayette bulunmuştur: Ben peygamberden sonra hadiseler &ccedil;ıkardım. Bundan dolayı onun yanına defnedilmeye layık değilim. Ayrıca Aişe&#39;nin &quot;Evlerinizde oturun&quot;(Ahzab33) mealindeki ayeti okuduğunda baş&ouml;rt&uuml;s&uuml; ıslanana kadar ağladığını g&ouml;renler olmuştur.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte c:1,sh:80, hadis ?</p>\n\n<h2 align=\"center\">\n	ELEŞTİRİLER:</h2>\n\n<p>\n	Ebu İshak ş&ouml;yle dedi: &quot;Ben Bera&#39;dan işittim. Kavs kabilesinden bir kimse Bera&#39;ya &ndash;siz Huneyn g&uuml;n&uuml; Resulullah&#39;ın yanından ka&ccedil;tınız mı?- diye sormuştu. Bera&#39;da &quot; Evet (biz ka&ccedil;tık) lakin Resulullah ka&ccedil;amadı. O g&uuml;n Havazin halkı ok atan kimselerden ibaretti.(Biz onlarla karşılaşıp)&uuml;zerine atıldığımız vakit onlar a&ccedil;ılıverdiler (bozuldular.). Bunun &uuml;zerine bizler y&uuml;zlerimizi ganimetler &uuml;zerine &ccedil;evirdik.(Başka şeye bakamaz olduk.) Havazin ise bu anda bizi oklarla karşıladılar. Resulullah&#39; &ccedil;ok iyi g&ouml;rd&uuml;m ki O, beyaz katırın &uuml;zerinde korkusuzca duruyordu. Ebu s&uuml;fyan İbn-i Haris de katırın gemini tutuyordu. Bu sırada Resulullah &quot;Ben o peygamberim, yalan yok, ben Abdulmuttalib oğluyum.&quot;diyordu.</p>\n\n<p>\n	KAYNAK: Sahihi M&uuml;slim Kitabı-l Cihad ve-siyase. C:5, sh:426 hadis:1776</p>\n\n<h2 align=\"center\">\n	RESULULLAH&#39;A MUHALEFET:</h2>\n\n<p>\n	Muaviye&#39;nin bir alış verişinde Ebu Derda&#39;nın itiraz etmesi peygamberin s&uuml;nnetini hatırlaması &uuml;zerine Muaviye&#39;nin, &quot;ben bu işte bir beis g&ouml;rm&uuml;yorum&quot; diyerek s&uuml;nnete itiraz etmesi.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte, c:3, sh:110, hadis?</p>\n\n<h2 align=\"center\">\n	&nbsp;SAHABENİN İLMİ:</h2>\n\n<p>\n	&Uuml;mm&uuml;d-Derda anlatıyor: Ebu Derda &ouml;fkeli halde yanıma geldi, kendisine niye &ouml;fkelendin diye sordum. Şu cevabı verdi:&quot;Vallahi Muhammed&#39;in işinden bir şey anlamıyorum. Bildiğim tek şey cemaat halinde namaz kılmalarıdır.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte Muhtasarı c:9, sh:118 hadis:2789</p>\n\n<h2 align=\"center\">\n	İTAAT:</h2>\n\n<p>\n	Ebu Hureyre demiştir ki. &quot;Resulullah beni İsrail&#39;in siyasetlerini enbiyayı tesviye eder ve mesalihlerine onlar m&uuml;tevelli olurlardı, her zaman bir irtihaş ederse arkasından onun makamına kaim olacak biri gelir. Tevrat&#39;ın ahk&acirc;mından tağyir ettiklerini tasrih eder ve irşatlarını ıslah ederdi. H&acirc;lbuki benden sonra nebi yoktur. &Uuml;mmetimin mesalihini tesviye edecek hulefa olur ve onlarda &ccedil;ok olur deyince, huzur da bulunanlar - hulefa &ccedil;oğalınca bize ne emir edersin ve bizim onlara karşı hareketlerimiz ne olacak &ndash; dediler. Bunu &uuml;zerine Resulullah &quot; Evvel ki halifeye ve onun arkasından evvela biatinizin ahk&acirc;mını vika edin ve hulefanın inkiat ve itaat etmek suretiyle haklarını verin. Zira onlara riyalarında ahvalinden Allah-u Teala soracaktır.&quot;dedi.</p>\n\n<p>\n	KAYANAK: Sahih-i Buhari Terc&uuml;mesi, c:3, sh:336 hd:1086.</p>\n\n<h2 align=\"center\">\n	RESULULLAH&#39;IN HASEB VE NESEBİ:</h2>\n\n<p>\n	İbn-i Hişam dedi ki: &quot;Resulullah haseben &Acirc;dem&#39;in &ccedil;ocuklarının en şereflisi ve babasının ve anasının tarafından en faziletlisidir.&quot;</p>\n\n<p>\n	Resulullah&#39;ın ş&ouml;yle buyrduğu varid olunmuştur: &quot;&Acirc;dem sırtında olduğundan bu yana hi&ccedil;bir fahişe anam olmamıştır, her millet ve kabile bini kendi i&ccedil;lerine &ccedil;ekmek istemişler ta Arapların en iyi kabilesinden Haşim ve Z&uuml;hre&#39;den doğdum.&quot;</p>\n\n<p>\n	KAYNAK: Siret-i İbn-i Hişam, c:1, sh:155.</p>\n\n<h2 align=\"center\">\n	RESULULLAH&#39;A İTİRAZLAR:</h2>\n\n<h2 align=\"center\">\n	ZANİ KADIN:</h2>\n\n<p>\n	Zina su&ccedil;u işleyen kadınların cezalandırılabilmesi i&ccedil;in d&ouml;rt şahit getirilmesini emreden ayetin (Nisa;15) n&uuml;z&uuml;l&uuml; vesilesiyle vaki bir sual &uuml;zerine Hz. Peygamber &quot;Kaısıyla yabancı bir erkek yakalayan kimsenin z&acirc;nilari &ouml;ld&uuml;remeyeceğini, d&ouml;rt şahitle mahkemeye m&uuml;racaat edebileceğini beyan etmesi &uuml;zerine, Sad ibn-i Ubade&#39;nin: &quot; Ey Allah&#39;ın Resul&uuml;, h&uuml;k&uuml;m b&ouml;yle mi? (M&uuml;sned-i Ahmed 238) Yani ben karımla bir yabancı erkeği yakalayıp da d&ouml;rt şahit bulup gelinceye kadar dokunmayacağım ha?&quot; sorusuna Hz. Peygamber :&quot; Evet h&uuml;k&uuml;m b&ouml;yledir&quot; demesi &uuml;zerine Sa&#39;d İtiraz ederek: &quot;Hayır, seni hak ile g&ouml;nderen Zat&#39;ı Z&uuml;lcel&acirc;le kasem olsun ki b&ouml;yle birini g&ouml;r&uuml;rsem hemen kılıcımla kellesini u&ccedil;ururum&quot; der. Hz. Peygamber ilahi h&uuml;kme karşı gelmeyi ifade eden bu ani feverana karşı: &quot;Ey Ensar, ey Medineliler, efendiniz Sad&#39;ın ne dediğini işitiyorsunuz. Evet, Sa&#39;d kıskan&ccedil;tır, ben ondan daha kıskancım, Allah ise benden daha kıskan&ccedil;tır.&quot;(Heysemi) cevabını verir. Cemaatten Sa&#39;d&#39;ın kıskan&ccedil;lığını teyit eden bazı konuşmalardan sonra olacak, biraz yatışan Sa&#39;d &ouml;z&uuml;r dileyerek ş&ouml;yle der: &quot;Ey Allah&#39;ın Resul&uuml;, bu (s&ouml;ylediğin) haktır ve Rab Teala&#39;nın indinden gelmiştir. Fakat ben /ilk defa duyunca işte b&ouml;yle bir) tuhaf oldum.&quot;der.(İbn-i Hacer Fethul Bari 232 şerhde.)</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;b-i Sitte. C:16, sh:140</p>\n\n<h2 align=\"center\">\n	ELEŞTİRİ</h2>\n\n<p>\n	Ebu Hureyre&#39;den: Resulullah, namazların birinde bazı kimseleri g&ouml;remedi. Bunun &uuml;zerine ş&ouml;yle buyurdu: &quot;Yemin olsun i&ccedil;imden &ouml;yle ge&ccedil;iyor ki, birine cemaat namazı kıldırmasını emredeyim, sonra o cemaati bırakıp namaza gelmeyen kimselere gideyim. Onlar i&ccedil;in bir&ccedil;ok odun demetleri yığdırayım da kendileri i&ccedil;inde iken &uuml;zerlerine evlerini yakıversinler! Bu cemaatten geri kalan kimselerin herhangisi burada semiz etli bir kemik par&ccedil;ası bulacağını aklı kesse muhakkak yatsı namazına gelirdi.</p>\n\n<p>\n	KAYNAK: Sahih-i M&uuml;slim, c:2, sh:282, hadis:251</p>\n\n<h2 align=\"center\">\n	HAK &Ouml;L&Ccedil;&Uuml;LERİ:</h2>\n\n<p>\n	Evza&#39;in&#39;in Mersed&#39;den nakline g&ouml;re Ebu Zerr&#39;e birisi gelerek &quot;Halife fetva vermekten seni men etmedi mi?&quot;&nbsp; demesi &uuml;zerine Ebu Zerr &ouml;fkeli bir eda ile: &quot;Allah&#39;a yemin olsun Resulullah&#39;tan duyduğum bir kelimeyi terk etmem i&ccedil;in kılıcı boğazıma dayasanız, siz kesme işini tamamlayıncaya kadar ben onu yinede s&ouml;ylerim&quot; demesi.</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;b&uuml; Sitte Muhtasarı, C:1, sh:57</p>\n\n<p>\n	Cemel vakasında Ammar İbn-i Yasir Hz. Ali&#39;nin haklı, Aişe&#39;nin haksız olduğuna inanıyordu. Bu konuda halkı ikna etmek i&ccedil;in yaptığı konuşmada der ki:&quot; Aişe Basra&#39;ya y&uuml;r&uuml;d&uuml;, Allah&#39;a kasem olsun o d&uuml;nyada ve ahirette de peygamberimizin zevcesidir. Bundan ş&uuml;phemiz yok ancak Allah sizi imtihan ediyor. Allah kendine mi yoksa Aişe&#39;ye mi itaat edeceksiniz bunu g&ouml;recek.&quot;</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte Muhtasarı; C:1, sh:530</p>\n\n<p>\n	Cimrilik konusunda Ebu Zerr&#39;den bir rivayet ve Kureyş eşrafı i&ccedil;in Ebu Zerr&#39;i Rabb&#39;ime yemin ederim Kureyş eşrafından Allah&#39;a ve Resul&uuml;ne kavuşuncaya kadar ben onlardan ne d&uuml;nyalık isterim. Ne de kendilerine din namına bir şey sorarım&quot;dedi. (A&ccedil;ıklamada burada kastın zamanın sultanın olduğunu s&ouml;yleyenler olmuştur. Kadı İyaz gibi.)</p>\n\n<p>\n	Kaynak: K&uuml;t&uuml;bi Sitte Muhtasarı, C:3, Sh:163 Hadis:</p>\n\n<p>\n	Ebu Hureyre&#39;den Resul-i Ekrem buyurdu ki: &quot;Yemin ederim ki ben kıyamet g&uuml;n&uuml;nde bir takım insanları havuzumdan yabancı develerin havuz başından kovulması gibi kovacağım&quot; buyurdu.</p>\n\n<p>\n	KAYNAK: Sahih-i M&uuml;slim, c:7, sh:183, hadis:38</p>\n\n<h2 align=\"center\">\n	ASHBIN YERSİZ DAVRANIŞLARI VE TEKLİFLERİ:</h2>\n\n<p>\n	Bir yolculuk sırasında vaki olan bir olay:</p>\n\n<p>\n	1- Akşam vakti girince Hz. Peygamber (saa) orucunu a&ccedil;mak i&ccedil;in su ister. Bunu &uuml;zerine muhatabı emri hemen yerine getireceği yerde: &quot;Biraz daha bekleyin, ortaklık kararsın&quot; karşılığında bulunur. Hz. Peygamber (saa) her seferinde aynı şekilde bulunan muhatabının &ndash;ki Bilal-i Habeş&icirc;&#39;dir-( Ebu Davut 2352) m&uuml;tal&acirc;asını nazar-ı dikkate almaksızın emrini &uuml;&ccedil; defa tekrar ederek orucunu a&ccedil;tıktan sonra, iftar vaktiyle ilgili a&ccedil;ıklamada bulunur.(Buhari savm bahsi 44)</p>\n\n<p>\n	2- Hac men&acirc;sikinin talimi sırasında meydana gelir. Peygamberimiz hacc esnasında zilhiccenin d&ouml;rd&uuml;nc&uuml; (veya beşinci) g&uuml;n&uuml;, beraberinde kurbanlıklarını getirmeyenlere, ihramdan &ccedil;ıkmalarını emretmişti. Sahabeler, &quot;ihramdan &ccedil;ıkmak i&ccedil;in vaktin hen&uuml;z gelmediğine&quot; h&uuml;kmederek bu emri tatbik etmek istiyorlardı. Resulullah bu tutum karşısında o kadar &ouml;fkelenmişti ki, Hz. Aişe&#39;nin yanına d&ouml;nd&uuml;ğ&uuml; zaman &ouml;fkesi h&acirc;la y&uuml;z&uuml;nden okunuyordu.(M&uuml;slim Hacc 111-144)</p>\n\n<p>\n	Gerek iftar vakti, gerek ihramdan &ccedil;ıkmak g&uuml;n&uuml; gibi, tamamen dini hususlarda, d&uuml;nya da Hz. Peygamber&#39;den başka kim daha liyakatli ve salahiyetli olabilirdi ki, bu &ccedil;eşitten itiraz ve teklifleri ciddiye alsın?</p>\n\n<h2 align=\"center\">\n	SAYGISIZ M&Uuml;DAHALE:</h2>\n\n<p>\n	Her ne kadar normal istişare &ccedil;er&ccedil;evesinde m&uuml;tal&acirc;a edilmesi zor da olsa, istişare mevzuu ele alındığı zaman temas edilmesinde fayda m&uuml;l&acirc;haza edilecek bir husus da Hz. Peygamber&#39;in &quot;saygısızca&quot;&nbsp; diye tasvif edeceğimiz bazı itiraz ve m&uuml;dahaleler karşısında ki tutumudur. Zira insanlar arasında bir kısım &ouml;l&ccedil;&uuml;s&uuml;z ve saygısız davranışlara sapan kimseler her zaman mevcuttur. Bunlar karşısında Hz. Peygamber&#39;in davranışını ibret almamız i&ccedil;in bilmekte fayda vardır. Kısaca &quot;sabır&quot; ve &quot;m&uuml;semaha&quot; olarak tavsif edeceğimiz bu s&uuml;nneti sergileyen bir iki misali kaydedeceğiz.</p>\n\n<p>\n	Birinci misal: Abdullah İbn-i Zi&#39;l Huveysira denen bir temimlinin davranışıdır. Hz. Peygamber Huneyn&#39;de elde edilen ganimeti (veya Hz. Ali&#39;nin Yemen&#39;den g&ouml;ndermiş bulunduğu sadaka malını)(İbn-i Hacer) dağıtırken ortaya atılarak: &quot;Ey Muhammed (saa) Allah&#39;tan kork, adil ol, bu taksim, Allah&#39;ın rızası aranmayan bir taksim oldu.&quot;der. Bu s&ouml;ze fena halde &ouml;fkelenen Hz. Peygamber ona şu cevabı verdi. &quot;Eğer ben de asi isem ki ona muti olabilir? Yer, g&ouml;k ve insanlar i&ccedil;erisinden Allah beni se&ccedil;ip itimat eder de siz etmez misiniz?&quot; Hz. Peygamber son derece &uuml;z&uuml;ld&uuml;ğ&uuml;n&uuml; g&ouml;ren ashaptan bazıları bu saygısızı şiddetli bir şekilde cezalandırmak, hatta &ouml;ld&uuml;rmek i&ccedil;in izin isterlerse de Resulullah &quot;Ben m&uuml;şriklerin &ndash; Muhammed (saa) arkadaşlarını &ouml;ld&uuml;r&uuml;yor demelerini istemem-.&quot; diyerek hi&ccedil; birisine m&uuml;saade etmez. (Buhari Tefsir 86, M&uuml;slim Zekat 142)</p>\n\n<p>\n	Bir başka vaka Hz. Z&uuml;beyr ile bir Medineli arasında &ccedil;ıkan su ihtilafının halli sırasında meydana gelir. Hz. Peygamber ihtilafı &quot;Ey Z&uuml;beyr (madem su, su komşuna senin tarlandan ge&ccedil;iyor) tarlanı &ouml;nce sen sula, sonra da suyu komşuna Sal.&quot; Diye h&uuml;kme bağlamıştı. Karardan memnun olmayan Medineli : &quot;Ya Resulullah sen kararı Z&uuml;beyr lehine verdin, &ccedil;&uuml;nk&uuml; o senin halan oğludur.&quot; diye itiraz eder. Hz. Peygamber&#39;in y&uuml;z&uuml; renklenecek kadar &ouml;fkelendiren bu &ouml;l&ccedil;&uuml;s&uuml;z itiraz &uuml;zerine gelen bir vahiy bu &ccedil;eşitten zuhur edecek durumları şiddetle kınar: &quot;Onlar senin h&uuml;k&uuml;mlerini i&ccedil;lerinden gelen hoşlukla karşılamadıkları m&uuml;ddet&ccedil;e m&uuml;&#39;min değillerdir&quot;(Nisa 45)</p>\n\n<p>\n	KAYNAK: K&uuml;t&uuml;bi Sitte Muhtasarı, c:16, sh:139-140.</p>\n\n<h2 align=\"center\">\n	SAHBELER HAKKINDA:</h2>\n\n<p>\n	Taberani Muaz bin. Cebel&#39;den rivayet etmiştir. Resul-&uuml; Ekrem&#39;den gelen bir haberde Peygamberlerden en son cennete girecek olan m&uuml;lk&uuml;nden dolayı S&uuml;leyman(as)&#39;dır. Ashabımdan da en son girecek olan zenginliği nedeniyle Abdurrahman bin Affan&#39;dır.</p>\n\n<p>\n	KAYNAK: İhya Ulumuddin, C:4, sh:249, hadis:153</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - Enbiya/104</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - Maide/118.</p>\n	</div>\n</div>','Ashab Hakında Rivayet Edilen Hadisler','','publish','closed','open','','ashab-hakinda-rivayet-edilen-hadisler','','','2020-05-08 13:19:10','2020-05-08 10:19:10','',0,'http://islamex.com/?p=3302',0,'post','',0),(3303,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;\n	<h5 align=\"right\">\n		Abdullah TURAN</h5>\n</p>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	D&uuml;nyayı ıslah edecek olan, insanlara vaat edilmiş Mehdi inancı, sadece İsl&acirc;m dinine mahsus bir akide değildir. Bu inan&ccedil; İsl&acirc;m &ouml;ncesi semav&icirc; dinlerde de mevcuttur. Ahir zaman kurtarıcısının zuhurunu, sadece İsl&acirc;m &uuml;mmeti değil, b&uuml;t&uuml;n semav&icirc; dinlerin mensupları, hatta b&uuml;t&uuml;n insanlık beklemektedir. B&uuml;t&uuml;n dinlerin mensupları, d&uuml;nyanın karanlık ve buhranlı bir d&ouml;neminde, yani her yeri zul&uuml;m, fesat ve dinsizliğin kapladığı bir zamanda b&uuml;y&uuml;k bir kurtarıcının zuhur edip gayb&icirc; bir g&uuml;&ccedil; sayesinde d&uuml;nyanın bozuk durumunu d&uuml;zelteceğine ve Allah inancını dinsizlik ve maddeciliğe &uuml;st&uuml;n kılacağına inanmaktadırlar.</p>\n\n<p>\n	Bu il&acirc;h&icirc; m&uuml;jde, Kur&#39;an-ı Kerim ve Allah Resul&uuml;n&uuml;n sahih s&uuml;nnetine ilaveten, Zerd&uuml;şt&icirc;lerin mukaddes kitaplarından sayılan Zend, Pezend ve Camasbname, Yahudilerin mukaddes kitabı Tevrat, il&acirc;veleri ve Hıristiyanların mukaddes kitabı İncil gibi tahrif olmuş şekliyle de olsa baki kalan semav&icirc; kitapların yanı sıra, daha eski inan&ccedil;lardan olan Brahmanlar ve Budistlerin mukaddes kitaplarında da yer almıştır. Bu da şu demektir ki, bu inan&ccedil;, b&uuml;t&uuml;n millet ve dinlerde mevcut olup, b&uuml;t&uuml;n inan&ccedil; sahipleri gayb&icirc; yardımla desteklenecek vaat edilmiş g&uuml;&ccedil;l&uuml; bir kurtarıcıyı beklemekteler.</p>\n\n<p>\n	Demek ki, Zerd&uuml;şt&icirc;&#39;yle, Yahudi&#39;siyle, Hıristiyan&#39;ıyla ve M&uuml;sl&uuml;man&#39;ıyla b&uuml;t&uuml;n semav&icirc; dinlerin izleyicileri, dahası, bir şekilde semav&icirc; dinden etkilenen ya da semav&icirc; olması muhtemel olan inan&ccedil; ve d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahip olan herkes, ahir zamanda b&uuml;y&uuml;k bir ıslah edicinin zuhur edeceğine inanır ve onu bekler.</p>\n\n<p>\n	Hatta demek olur ki, d&uuml;nyanın genelinde adalet ve barışı sağlayacak b&uuml;y&uuml;k bir kurtarıcının geleceğine inanmak ve b&ouml;yle bir kurtarıcıyı beklemek, b&uuml;t&uuml;n insanların doğasında olan fıtr&icirc; bir i&ccedil;g&uuml;d&uuml;d&uuml;r. Zaten herhangi bir din&icirc; inanca sahip olmayan d&uuml;ş&uuml;n&uuml;r ve filozofların da b&ouml;yle bir kurtarıcıyı ve onun kuracağı adalet d&uuml;zenini beklediklerini ortaya koymaları, ancak b&ouml;yle bir i&ccedil;g&uuml;d&uuml;n&uuml;n varlığıyla a&ccedil;ıklanabilir.</p>\n\n<p>\n	Bundan dolayıdır ki, b&uuml;y&uuml;k m&uuml;fessir ve filozof All&acirc;me Tabataba&icirc; (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: &quot;İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil; i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımış ve bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusu da verilmezdi; eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, cinsel duygu da verilmezdi.</p>\n\n<p>\n	İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insan topluluğu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemal ile dolacaktır.</p>\n\n<p>\n	Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İsl&acirc;m&#39;a &ouml;zg&uuml; bir inan&ccedil; da değildir. Kur&#39;an-ı Kerim&#39;de de bildirildiği &uuml;zere, diğer il&acirc;h&icirc; dinlerde de bu m&uuml;jde yer almıştır. Dahası, bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında, hatta putperestlerde bile vardır.&quot;</p>\n\n<p>\n	Buradan, Zerd&uuml;şt&icirc;lerin ona, d&uuml;nyanın kurtarıcısı anlamına gelen &quot;Suşyant&quot;, Yahudilerin &quot;Server-i Mikail&icirc;&quot;, Hıristiyanların &quot;Vaad edilmiş Mesih&quot; ve M&uuml;sl&uuml;manların &quot;Vaad edilmiş Mehdi&quot; gibi, her milletin kendisinin anlayacağı bir lakap vermelerinin ve onu kendilerinden biri olarak g&ouml;rmelerinin de pek&acirc;l&acirc; doğal olduğu anlaşılmaktadır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; herhangi bir millete g&ouml;nderilen bir il&acirc;h&icirc; el&ccedil;inin beyanında veya semav&icirc; kitapta ahir zamanda mutlak adaleti sağlayacak ve il&acirc;h&icirc; dinin h&acirc;kimiyetini b&uuml;t&uuml;n cihanda kuracak bir il&acirc;h&icirc; kurtarıcının geleceğine dair bir a&ccedil;ıklama gelince, o millet ve topluluğun bu kurtarıcıyı kendilerinin anlayacağı bir lakapla anmalarından veya onun kendilerinden olan birinin olacağını sanmalarından yahut &ouml;yle yorumlamalarından daha doğal bir şey d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Elbette biz burada Hz. Mehdi&#39;nin zuhur edeceğini ispatlamak i&ccedil;in eski semav&icirc; kitaplarda yer alan m&uuml;jdelere dayanmak istemiyoruz. Esasen buna ihtiya&ccedil; da yoktur. Zira konunun Kur&#39;an ve S&uuml;nnet&#39;te yeterli dayanağı vardır. Onlarca Kur&#39;an ayeti a&ccedil;ık&ccedil;a veya dolaylı yoldan konuyu ortaya koymaktadır. S&uuml;nnet a&ccedil;ısından da ister usul ister f&uuml;ruya ait olsun hi&ccedil;bir İslami konu hakkında bu konuda geldiği kadar hadis gelmemiştir. Biz burada sadece ahir zamanda evrensel bir kurtarıcının zuhur edeceği ger&ccedil;eğinin, b&uuml;t&uuml;n dinlerde yer alan ortak bir inan&ccedil; olduğunu ve vahiy kaynaklı olup b&uuml;t&uuml;n peygamberlerin bu m&uuml;jdeyi verdiğini belirtmek istiyoruz.</p>\n\n<p>\n	Bu arada diğer dinlerde yer alan bu konu hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, İslam dinin bu hususta ortaya koyduğu bilgi ve belgelere işaret etmek istiyoruz.</p>\n\n<p>\n	Bununla birlikte biz burada konunun İslam dininin iki temel kaynağı olan Kur&#39;an ve S&uuml;nnet&#39;teki delillerini de burada sıralamak istemiyoruz. Ger&ccedil;i ahır zaman kurtarıcısı inancı, hem Kur&#39;an hem de S&uuml;nnette ş&uuml;phe g&ouml;t&uuml;rmeyen sayısız delillerle sabittir. Biz burada bu inancın asr-i saadetten itibaren, M&uuml;sl&uuml;manların ş&uuml;phe g&ouml;t&uuml;rmeyen yaygın bir inanışı olduğu ve bu y&uuml;zden de İslam dininin hadis, tarih, siyer, tefsir, şiir ve edebiyat gibi b&uuml;t&uuml;n kaynaklarında yer aldığı ve aslında M&uuml;sl&uuml;manların bu inanışla yoğrulduğu &uuml;zerinde durmak istiyoruz. Bu y&uuml;zden de konu &uuml;zerindeki araştırmamıza İslam kaynaklarını inceleyerek başlamak istiyoruz.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h1 align=\"center\">\n	İsl&acirc;m Kaynaklarında Hz. Mehdi&#39;ye İnanmak</h1>\n\n<p align=\"right\">\n	&nbsp;</p>\n\n<p>\n	Hz. İmam Mehdi (a.s)&#39;ın ahır zamanda zuhur edip zul&uuml;m ve haksızlıkla dolmuş olan yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığı k&ouml;k&uuml;nden kazıyarak onu baştanbaşa adalet ve eşitlikle dolduracağı inancı, asr-i saadetten itibaren M&uuml;sl&uuml;manlar arasında yaygın olan k&ouml;kl&uuml; bir İslam&icirc; akide olup, ilgili bilgi ve belgeler İslam&icirc; kaynakların genelinde yer almıştır. Ancak hemen-hemen İsl&acirc;m&icirc; kaynakların tamamında yer alan İmam Mehdi (a.s) hakkındaki bilgi ve belgelere ge&ccedil;meden &ouml;nce, Hz. Resulullah (s.a.a)&#39;ın: <em>&quot;Kim boynunda biat olmadan</em> (başka bir hadiste ise) <em>-Kim zamanının imamını tanımadan- &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lm&uuml;şt&uuml;r.&quot;</em><a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> hadis-i şerifine dikkat &ccedil;ekmek istiyorum.</p>\n\n<p>\n	Naklettiğimiz bu hadisler, her zamanda herkes i&ccedil;in b&uuml;y&uuml;k bir sorumluluk getirmektedir. Bu hadisler herkesi kendi zamanının imamını tanımak ve ona biat etmekle y&uuml;k&uuml;ml&uuml; kılmıştır.</p>\n\n<p>\n	Nitekim Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n ki, her grup insanı imamlarıyla (&ouml;nderleriyle) &ccedil;ağırırız; o g&uuml;n kitabı sağından verilenler kitaplarını okurlar; onlara kıl kadar haksızlık edilmez. Bu d&uuml;nyada (kalbi) k&ouml;r olan ise, ahirette daha k&ouml;r ve daha şaşkındır.&quot;</strong><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a> ayetleri de, istisnasız her zaman ve mek&acirc;nda insanların itaat etmesi farz olan bir imamın var olduğunu, d&uuml;nya yaşamlarında o imamı tanıyıp itaat edenlerin ahirette amel defterleri sağ ellerinden verilecek olan ilahi m&uuml;kafatı hak eden Ashab-ı Yemin olduklarını, d&uuml;nya yaşamlarında o imamı tanımak hususunda şaşkınlığa d&uuml;ş&uuml;p k&ouml;r kalanların ise, ahirette daha k&ouml;r ve daha şaşkın olacaklarını a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Kurtub&icirc;, kendi tefsirinde bu ayeti tefsir ederken, Mucahid ve Katade&#39;nin, ayette ge&ccedil;en <strong>&quot;imamlar&quot;</strong>dan maksadın, insanın kendine &ouml;nder kabul ettiği liderler olduğunu, hak ehlinin kıyamet g&uuml;n&uuml; peygamberlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sağ ellerinden alacaklarını ve batıl ehlinin de dal&acirc;let liderlerinin &ouml;nderliğinde ayağa kalkarak amel defterlerini sol ellerinden alacaklarına dair g&ouml;r&uuml;şlerini naklettikten sonra Hz. Ali (a.s)&#39;ın da; <em>&quot;Ayette ge&ccedil;en <strong>&lsquo;imamlar&#39;</strong>dan maksat, her asrın imamıdır.&quot;</em> buyurduğunu kaydetmiş, sonra da Hz. Ali&#39;nin Allah Resul&uuml;&#39;nden naklettiği şu hadise yer vermiştir: Allah Resul&uuml; buyurmuştur ki:</p>\n\n<p>\n	<em>&quot;Kıyamet g&uuml;n&uuml; herkes kendi zamanının imamı, Rabbinin kitabı ve peygamberinin s&uuml;nneti ile &ccedil;ağrılacak ve denilecek ki: &lsquo;İbrahim&#39;in takip&ccedil;ilerini getirin, Musa&#39;nin takip&ccedil;ilerini getirin, İsa&#39;nın takip&ccedil;ilerini getirin ve Muhammed&#39;in takip&ccedil;ilerini getirin.&#39; B&ouml;ylece hak ehli ayağa kalkacak ve amel defterlerini sağ ellerinden alacaklar. Sonra; &lsquo;Şeytanın takip&ccedil;ilerini ve sapık &ouml;nderlerin takip&ccedil;ilerini getirin.&#39; denilecektir. Evet, imam, ya hidayet imamı olur, ya da sapıklık imamı.&quot;</em><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<p>\n	Bu ger&ccedil;eği ortaya koyan diğer bir ayet de Allah Teal&acirc;&#39;nın; <strong>&quot;Yarattıklarımız i&ccedil;erisinde bir topluluk vardır ki, hak ile hidayet eder ve onunla h&uuml;kmederler.&quot;</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a> ayetidir.</p>\n\n<p>\n	Bu ayet-i kerime, her zaman i&ccedil;in insanlar i&ccedil;erisinde hak &uuml;zere olup hakka hidayet eden ve hak ile h&uuml;kmeden masum &ouml;nderlerin var olduğunu ve var olmaya devam edeceğini a&ccedil;ık&ccedil;a ortaya koymaktadır. Nitekim Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessirlerinden Fahr-i Raz&icirc; de bu ayetin tefsirinde C&uuml;ba&icirc;&#39;den naklen der ki: &quot;Bu ayet, yery&uuml;z&uuml;n&uuml;n hi&ccedil;bir zaman hak &uuml;zere olup hak ile amel eden ve hak ile h&uuml;kmeden kimselerden boş olmayacağını ve onların hi&ccedil;bir zaman batıl &uuml;zere birleşmeyeceklerini g&ouml;stermektedir...&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<p>\n	Fahr-i Raz&icirc;, Allah Teal&acirc;&#39;nın; <strong>&quot;O g&uuml;n her &uuml;mmetten bir kişiyi onlara şahit tutarız; seni de bunlara şahit getiririz...&quot;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a> ayetinin tefsirinde de der ki: &quot;Yery&uuml;z&uuml;nde var olan her topluluk i&ccedil;erisinde ve her asırda onlara şahitlik yapacak biri olmalıdır. Allah Resul&uuml;&#39;n&uuml;n asrındaki şahide gelince o, Allah Teal&acirc;&#39;nın; <strong>&quot;B&ouml;ylece sizi insanlara şahit olmanız i&ccedil;in orta bir &uuml;mmet kıldık, Peygamber de size şahittir...&quot;</strong><a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a> ayetinin mucibince Resul&#39;&uuml;n kendisidir. Allah Resul&uuml;&#39;n&uuml;n zamanından sonra da her zaman i&ccedil;in bir şahidin var olması gerektiği ispatlanmıştır. Bu, hi&ccedil;bir asrın insanlara tanıklık edecek bir şahitten hali olmadığı sonucunu doğurur. Bu şahit de caiz&uuml;&#39;l-hata olmamalıdır. Aksi takdirde onun kendisi de başka bir şahide muhta&ccedil; olur ve bu sonsuza kadar tesels&uuml;l edip gider. Tesels&uuml;l ise batıldır. O h&acirc;lde, her asırda s&ouml;zleriyle h&uuml;cceti tamamlayan bir topluluğun var olduğu sabit olmuştur...&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p>\n	Sonu&ccedil; olarak naklettiğimiz bu ayet ve hadisler, her zaman ve asırda insanların tanıyıp itaat etmesi gereken masum &ouml;nderlerin var olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Allah Resul&uuml; de; <em>&quot;Zamanının imamını tanımadan </em>veya<em> boynunda biat olmadan &ouml;len, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;l&uuml;r.&quot;</em> buyururken mutlaka b&ouml;yle bir imamı kastetmiştir. Yoksa Allah Resul&uuml;&#39;n&uuml;n, insanlara zamanın imamı olarak diktat&ouml;r sultanları ve zalim y&ouml;neticileri tanıyıp onlara biat etmelerini s&ouml;ylemesi ve onları tanımayıp onlara biat etmeyenlerin cahiliye &ouml;l&uuml;m&uuml; ile &ouml;leceklerini buyurması d&uuml;ş&uuml;n&uuml;lemez; aksine b&ouml;yle bir şeyi d&uuml;ş&uuml;nmenin kendisi kafirlik ve inan&ccedil;sızlık olur.</p>\n\n<p>\n	Kısacası; zalim y&ouml;neticileri tanımamak ve onlara biat etmemek, ne cahiliye &ouml;l&uuml;m&uuml;yle &ouml;lme sonucunu doğurabilir, ne de ahirette k&ouml;r ve şaşkın olarak haşrolmayı. Aksine, onlara g&ouml;n&uuml;l vermek ve onlara biat ederek yaptıkları mezalime katkıda bulunmak, b&ouml;yle bir sonu&ccedil; doğurabilir. O h&acirc;lde, tanınması ve biat edilmesi farz olan imam, Allah Resul&uuml;&#39;n&uuml;n; <em>&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife gelecektir.&quot;</em><a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a>, <em>&quot;Kureyş&#39;ten on iki halife olduk&ccedil;a bu din, d&uuml;şmanlarına karşı hep muzaffer olacak ve hi&ccedil;bir muhalif ve m&uuml;nafık ona zarar veremeyecektir.&quot;</em><a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a>, <em>&quot;Benden sonra halifelerin sayısı, İsrail oğullarının reisleri gibi, on ikidir.&quot;</em><a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a>, &quot;<em>Benden sonra imamların sayısı, İsrail oğullarının reisleri ve İsa&#39;nın havar&icirc;leri gibi, on ikidir.&quot;</em><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a>,<em>&quot;Benden sonra Ehl-i Beyt&#39;imden on iki imam gelecektir.&quot;</em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a>,<em>&quot;Ben peygamberlerin efendisiyim, Ali bin Ebu Talip de vasilerin efendisidir; benim vasilerim on iki kişidir. Onların ilki Ali, sonuncusu da Kaim&#39;dir.&quot;</em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a> gibi tabirlerle &uuml;mmete muştuladığı kimseler, Ehl-i Beyt&#39;inden olan On İki İmamlardan gayrisi olamaz.</p>\n\n<p>\n	Ama ne var ki, Allah Resul&uuml;&#39;n&uuml;n &uuml;mmetine hidayet meşalesi ve kurtuluş gemisi olarak tanıttığı Ehl-i Beyt İmamları&#39;ndan on biri, kendi d&ouml;nemlerinde Hz. Resulullah&#39;tan sonra fırtınalara kapılan İsl&acirc;m &uuml;mmeti gemisine kaptanlık yapmış ve hidayet arayanları sel&acirc;metle kurtuluş sahiline hidayet etmişlerse de, sonunda onların on biri de zalimler tarafından katledilerek veya zehirlenerek şehit edilmişlerdir. Sadece Ehl-i Beyt İmamları&#39;nın sonuncusu olan on ikinci imam Hz. Mehdi (a.s), bir takım bizce bilinen ve bilinmeyen neden ve hikmetlerden dolayı şimdilik g&ouml;zlerden ırak olsa da, Allah Teal&acirc;&#39;nın &ouml;zel korumasıyla hayatta bulunmakta ve Hz. Resul ve Ehl-i Beyt İmamları&#39;nın belirttiği &uuml;zere, yery&uuml;z&uuml;n&uuml; dinsizlik, zul&uuml;m ve haksızlık sardıktan sonra, Allah Teal&acirc;&#39;nın izniyle bir g&uuml;n zuhur edip haksızlık ve zul&uuml;mle dolan bu d&uuml;nyayı adalet ve eşitlikle dolduracak ve Allah&#39;ın kesin vaadi olan il&acirc;h&icirc; dinin b&uuml;t&uuml;n cihana egemenliğini sağlayacaktır.</p>\n\n<p>\n	Evet, yukarıda zikrettiğimiz ayet ve hadisler, bu zamanda onu tanımayı ve ona biat etmeyi herkese farz kılmaktadır. Onu tanıyan ve ona biat eden basiret ehli; onu tanımayan ve ona biat etmeyen ise, bu d&uuml;nyada k&ouml;r olduğu gibi, ahirette de daha k&ouml;r ve daha şaşkın olacaktır.</p>\n\n<p>\n	Bu konu, &ouml;yle hafife alınabilecek bir konu değildir. &Ouml;zellikle de Hz. Resulullah (s.a.a)&#39;ın sadece yukarıda işaret ettiğimiz hadiselere iktifa etmediğini ve bizatihi Hz. Mehdi (a.s)&#39;ın kıyamını zikrederek onu ink&acirc;r edenlerin İsl&acirc;m&#39;ından ş&uuml;phe edilmesi gerektiğini buyurduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Cabir bin Abdullah&#39;tan; dedi ki: Allah Resul&uuml; ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>1-</strong> <em>&quot;Mehdi&#39;nin &ccedil;ıkışını ink&acirc;r eden, Muhammed&#39;e indirileni ink&acirc;r etmiştir...&quot; </em></p>\n\n<p>\n	<strong>2-</strong> <em>&quot;...Mehdi&#39;yi ink&acirc;r eden, ş&uuml;phesiz k&acirc;fir olur...&quot;</em><a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p>\n	Evet, Mehdi&#39;yi ink&acirc;r etmek insanı k&uuml;fre bile d&uuml;ş&uuml;rebilir. &Ccedil;&uuml;nk&uuml; Mehdi&#39;yi ink&acirc;r eden kimse, eğer bilin&ccedil;li olarak ink&acirc;r ediyorsa, Allah Resul&uuml;&#39;n&uuml;n ahir zamana ait s&ouml;zlerini ink&acirc;r etmektedir, Kur&#39;an-ı Kerim&#39;in ahir zamanda salih insanların &ouml;nderliğinde mutlak h&acirc;kimiyetin Allah&#39;ın dinine ait olacağı vaadini ink&acirc;r etmektedir. Bunun i&ccedil;indir ki, Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen &acirc;limlerinden Alaiddin Muttaki Hindi, bu hadisi naklettikten sonra, Mehdi (a.s)&#39;ın zuhurunu ink&acirc;r etmenin k&uuml;fre sebep olmasının tevcihinde Ehl-i S&uuml;nnet&#39;in b&uuml;y&uuml;k fakihlerinden olan Ahmed bin Hacer Heytem&icirc;&#39;nin s&ouml;zlerine değinmiş ve &ouml;zetle onun ş&ouml;yle dediğini kaydetmiştir: &quot;İnk&acirc;r eden şahıs, Mehdi&#39;ye inanmanın Nebev&icirc; s&uuml;nnette yer aldığını biliyorsa, bu ger&ccedil;ek anlamda k&uuml;f&uuml;r olur. &Ccedil;&uuml;nk&uuml; bu, onun kesin olan s&uuml;nnetten saptığının ve yalan saydığının belirtisidir.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a></p>\n\n<p>\n	İsl&acirc;m Peygamberi ve Ehl-i Beyt İmamları defalarca &ccedil;eşitli m&uuml;nasebetlerle Hz. Mehdi (a.s)&#39;ın gaybeti, zuhuru, kıyamı ve diğer &ouml;zelliklerinden bahsetmişlerdir. Hz. Mehdi (a.s) hakkındaki bu hadisler hem Ehl-i Beyt, hem Ehl-i S&uuml;nnet&#39;in en muteber hadis, tefsir ve siyer kitaplarında yer almış ve her iki fırkanın bir&ccedil;ok b&uuml;y&uuml;k &acirc;limi bu hususu konu edinen m&uuml;stakil kitaplar yazmışlardır. Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen &acirc;limlerinden olan Ali Muhammed Ali D&acirc;hil&#39;in yazdığı el-İmamu&#39;l-Mehdi kitabı bu mevzuu ele alan onlarca cilt kitaptan sadece birisidir. Yalnızca bu eserde Hz. Mehdi (a.s) ile ilgili hadisleri nakleden sahabe ve tabi&icirc;nden ellişer kişinin ismi kaydedilmiştir.<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a></p>\n\n<p>\n	Hz. Resul-i Ekrem ve Ehl-i Beyt İmamlarından Hz. Mehdi (a.s) hakkında gelen hadisler, &ouml;yle birka&ccedil; kişinin nakliyle sınırlı kalan ahad t&uuml;r&uuml;nden hadisler de değildir. İleride g&ouml;receğimiz &uuml;zere bu hadisler tevat&uuml;r haddini bile aşmıştır. Asr-ı saadetten itibaren bu hadisler yaygın bir şekilde İsl&acirc;m &uuml;mmeti i&ccedil;erisinde bilinmekte ve dilden dile dolaşmaktaydı. &Ouml;yle ki, Hz. Mehdi (a.s)&#39;ın zuhur edeceğine dair olan inancın ve onun teşkil edeceği vaat edilen adalet d&uuml;zenine duyulan &ouml;zlemin hen&uuml;z o hazret d&uuml;nyaya gelmeden bile İsl&acirc;m &uuml;mmetinin k&uuml;lt&uuml;rel, siyas&icirc;, ekonomik ve toplumsal sahalarını etkisi altına aldığını ve asr-ı saadetten itibaren İsl&acirc;m &uuml;mmetinin b&uuml;y&uuml;k şairlerinin son kurtarıcı olan Mehdi inancını ve bu m&uuml;jdeyi ifade eden hadislerin taşıdığı manayı şiirlerinde dillendirmeye başladıklarını g&ouml;rmekteyiz.</p>\n\n<p>\n	<strong>a)</strong> &Ouml;rneğin; Hz. Mehdi (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce vefat etmiş olan Ehl-i Beyt ekolunun m&uuml;cadeleci ve yorulmaz şairi Kumeyt&#39;in (&Ouml;: Hicr&icirc; 126) İmam Muhammed B&acirc;kır (a.s)&#39;ın huzurunda Kerbel&acirc; şehitleri hakkında okuduğu şiirinde vaat edilen İmam Mehdi (a.s)&#39;ın ne zaman kıyam edeceğini sorduğunu g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Kumeyt&#39;in şiiri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Zaman beni g&uuml;ld&uuml;rd&uuml; ve ağlattı; zira ki,</p>\n\n<p align=\"center\">\n	zaman t&uuml;rl&uuml; t&uuml;rl&uuml;, reng&acirc;renk olaylarla doludur.</p>\n\n<p align=\"center\">\n	Benim ağlamam o dokuz yiğit i&ccedil;indir ki,</p>\n\n<p align=\"center\">\n	Kerbel&acirc; &ccedil;&ouml;l&uuml;nde bırakıldılar,</p>\n\n<p align=\"center\">\n	hepsi de kefenlere b&uuml;r&uuml;nm&uuml;ş bir h&acirc;lde.</p>\n\n<p align=\"center\">\n	Yine ağlamam o altı yiğit i&ccedil;indir ki,</p>\n\n<p align=\"center\">\n	hi&ccedil; kimse onlara ulaşamaz;</p>\n\n<p align=\"center\">\n	Akil oğullarını diyorum, o en hayırlı s&uuml;varileri.</p>\n\n<p align=\"center\">\n	Sonra benim ağlamam, onların en hayırlısı,</p>\n\n<p align=\"center\">\n	yani efendileri i&ccedil;indir ki onları hatırlamak</p>\n\n<p align=\"center\">\n	benim dertlerimi coşturmaktadır.</p>\n\n<p align=\"center\">\n	Eğer birisi size ulaşanlardan dolayı sevinir</p>\n\n<p align=\"center\">\n	yahut zaman i&ccedil;inde bir g&uuml;n alay ederse, (buna şaşmam).</p>\n\n<p align=\"center\">\n	Zira ki, siz izzetten sonra zillete d&uuml;şt&uuml;n&uuml;z;</p>\n\n<p align=\"center\">\n	benim de sizi savunmaya g&uuml;c&uuml;m yoktur.</p>\n\n<p align=\"center\">\n	Peki, ne zaman hak sizde ayağa kalkacak,</p>\n\n<p align=\"center\">\n	ne zaman ikinci Mehdi&#39;niz kıyam edecektir?&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	A&ccedil;ıktır ki, şairin İmam Mehdi (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce o hazretin ne zaman kıyam edip de hakkı ortaya koyarak Ehl-i Beyt&#39;e yapılan zul&uuml;mlerin intikamını alacağını sorması, o zamandan beri Mehdilik inancının toplum i&ccedil;inde yaygın olduğunu ortaya koymaktadır.</p>\n\n<p>\n	Yine, b&uuml;y&uuml;k Şair Kumeyt&#39;in aynı d&ouml;nemlerde yaşayan kardeşi Verd bin Zeyd-i Esed&icirc;, İmam Muhammed B&acirc;kır (a.s)&#39;ın methinde okuduğu şiirinde s&ouml;z&uuml; İmam Mehdi (a.s)&#39;a getirerek İmam (a.s)&#39;a aynı soruyu sormaktadır.</p>\n\n<p>\n	Verd&#39;in şiiri ş&ouml;yle başlıyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Sizi g&ouml;rmek i&ccedil;in, nice y&uuml;ksek tepeleri aştım da geldim.</p>\n\n<p align=\"center\">\n	Size olan aşk ve iştiyakımdan, nice &ccedil;&ouml;lleri aştım da geldim.&quot;</p>\n\n<p>\n	Sonra şair ş&ouml;yle devam ediyor:</p>\n\n<p align=\"center\">\n	&quot;Ne zaman Samirra bina olacak da o &ccedil;ocuk,</p>\n\n<p align=\"center\">\n	gecenin parlak yıldızı gibi tulu edecek?</p>\n\n<p align=\"center\">\n	Doğumundan bir s&uuml;re sonra gaybete &ccedil;ekilecek;</p>\n\n<p align=\"center\">\n	yery&uuml;z&uuml;n&uuml; kat edip dolaşacak.</p>\n\n<p align=\"center\">\n	Musa ve İsa&#39;nın gaybete &ccedil;ekilmesi gibi;</p>\n\n<p align=\"center\">\n	eğer onların &ouml;m&uuml;rleri kadar yaşasa da</p>\n\n<p align=\"center\">\n	&ouml;l&uuml;m ona gelip &ccedil;atmayacak.</p>\n\n<p align=\"center\">\n	Benim &uuml;midim onu g&ouml;rmek, ona ulaşmaktır ki</p>\n\n<p align=\"center\">\n	onun en hayırlı yaranından olayım.</p>\n\n<p align=\"center\">\n	Bunu bize ravilerden bir grup haber vermiş;</p>\n\n<p align=\"center\">\n	onlar Allah&#39;tan korkan ve &ccedil;ok itaat edenlerdir.</p>\n\n<p align=\"center\">\n	Babalarınızın getirdiği kanunları nakleden hak ravileri</p>\n\n<p align=\"center\">\n	bunu sizden bize bildirmiş; ş&uuml;phesiz onlar,</p>\n\n<p align=\"center\">\n	en hayırlı babalar ve en hayırlı kanun koyanlardır.&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Verd&#39;in bu şiiri bu manayı ortaya koyan a&ccedil;ık bir belgedir.</p>\n\n<p>\n	Keza, İmam Mehdi (a.s)&#39;ın doğumundan onlarca yıl &ouml;nce Emev&icirc;ler&#39;den Kerbela şehitlerinin intikamını almak i&ccedil;in kıyam edip, savaşan ve sonunda da canını bu yolda feda eden Zeyd bin Ali bin H&uuml;seyin bin Ali bin Ebu Talib, (&Ouml;: Hicr&icirc; 122) Hz. Resul-i Ekrem&#39;e intisap etmesinden ve vaat edilen Mehdi (a.s)&#39;ın kendilerinden olmasından dolayı iftihar ettiği şiirinde ş&ouml;yle demektedir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Biz Kureyş&#39;in efendileriyiz; hak bizimle ayakta durur.</p>\n\n<p align=\"center\">\n	Biz &ouml;yle nurlarız ki, halkın yaratılmasından &ouml;nce vardık.</p>\n\n<p align=\"center\">\n	Bizdendir se&ccedil;ilmiş Mustafa, bizdendir Mehdi.</p>\n\n<p align=\"center\">\n	Allah bizimle tanınır, hak bizimle ayakta durur.</p>\n\n<p align=\"center\">\n	Bug&uuml;n bizden y&uuml;z &ccedil;eviren, yarın cehennem ateşini boylaya durur.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Burada dikkate şayan n&uuml;kte şudur ki; anlaşılan, Zeyd&#39;in Emev&icirc; zulm&uuml;ne karşı olan bu kıyamından heyecana kapılanlar ve hatta onun vaat edilen Mehdi olduğunu sananlar bile olmuş ki, Ben&icirc; &Uuml;meyye&#39;nin meşhur şairi H&acirc;kim bin Abbas Kelb&icirc;, Zeyd&#39;in şehit edilip cansız bedenin asılmasından sonra Ben&icirc; Haşim&#39;e hitaben okuduğu bir şiirinde Zeyd&#39;in Mehdi olduğunu sananları alaya almıştır. Bu şiirin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Sizin Zeyd&#39;i hurma ağacına asıverdik;</p>\n\n<p align=\"center\">\n	doğrusu ben hi&ccedil; ağaca asılan bir Mehdi&#39;yi g&ouml;rmemiştim.&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Adı ge&ccedil;en Ben&icirc; &Uuml;meyye şairi bu şiirini, Hicr&icirc; ikinci asrın başlarında okumuştur. Bu, o zamandan beri Mehdi inancının M&uuml;sl&uuml;manlar i&ccedil;erisinde yaygın olduğuna dair tarih&icirc; bir belgedir. Zira bu şiir, insanlardan bazıları mısdakında yanılmış olsalar bile, Mehdi inancının o zamandan beri toplum i&ccedil;erisinde var olan yerleşik bir inan&ccedil; olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Yine, İmam Mehdi&#39;nin doğumundan onlarca yıl &ouml;nce yaşayıp vefat etmiş olan Araplar&#39;ın cahiliye ve İsl&acirc;m d&ouml;neminin &ouml;nde gelen &uuml;&ccedil; b&uuml;y&uuml;k şairinden biri olan İsmail Himyer&icirc;&#39;nin (&Ouml;: Hicr&icirc; 173)<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a> İmam Sadık (a.s)&#39;ın huzuruna varıp o hazretin eliyle hidayet bulduktan sonra hazretin huzurunda okuduğu uzun bir kasidesi vardır. Onun da bu kasidede İmam Mehdi (a.s)&#39;dan s&ouml;z ettiğine şahit oluyoruz. İşte aşağıdaki beyitler bu kasidenin bir par&ccedil;asının terc&uuml;mesidir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Allah&#39;ımı şahit tutarım ki, senin (İmam Sadık&#39;ın) s&ouml;z&uuml;n, ister boyun eğer olsun, ister g&uuml;nahk&acirc;r,</p>\n\n<p align=\"center\">\n	b&uuml;t&uuml;n mahl&ucirc;klara h&uuml;ccettir; hani buyurdunuz ya:</p>\n\n<p align=\"center\">\n	Kalben arzuladığım veliyy-i emir ve Kaim&#39;in bir gaybet d&ouml;nemi olacak;</p>\n\n<p align=\"center\">\n	ş&uuml;phesiz o gaybet edecektir, Allah&#39;ın sel&acirc;mları o gaibe olsun.</p>\n\n<p align=\"center\">\n	Bir m&uuml;ddet gaybet perdesi ardında kalacak,</p>\n\n<p align=\"center\">\n	sonra zuhur edecek ve d&uuml;nyanın doğusunu ve batısını adaletle dolduracaktır.</p>\n\n<p align=\"center\">\n	Gizlide ve a&ccedil;ıkta ben buna inanıyorum, kınansam da ondan vazge&ccedil;mem.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair İmam Mehdi (a.s)&#39;ın d&uuml;nyaya gelmesinden bir bu&ccedil;uk asır &ouml;ncesinden o hazret hakkında tam bir basiretle s&ouml;z etmektedir. Elbette şair, dipnotta naklettiğimiz bu şiirinin başlangıcında itiraf ettiği &uuml;zere, İmam Sadık (a.s)&#39;ı m&uuml;l&acirc;kat ettikten sonra b&ouml;yle bir basirete ulaşabilmiştir. Yoksa şair şiirinin dipnottaki b&ouml;l&uuml;m&uuml;nde belirttiği &uuml;zere daha &ouml;ncelerden Mehdilik inancına sahipti. Ancak onun mısdakında yanılmış ve vaat edilen Mehdi&#39;nin Muhammed Hanefiye olduğunu sanmıştı. Bu da Mehdilik inancının o zamandan beri toplumda yaygın olduğunun a&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden biri de Ebu Muhammed, S&uuml;fyan bin Mus&#39;ab Abd&icirc; Kuf&icirc;&#39;dir. Bu şair, İmam Sadık (a.s)&#39;ın d&ouml;neminde yaşamış Ehl-i Beyt&#39;in methinde, &ouml;zellikle de Hz. Ali (a.s)&#39;ın faziletlerini i&ccedil;eren g&uuml;zel şiirler okumuştur. O, Hz. İmam Sadık (a.s)&#39;dan Ehl-i Beyt&#39;in faziletleri hakkında &ouml;ğrendiği hadisleri şiir h&acirc;linde dillendirmiştir. İmam Sadık (a.s) da onun bu hizmetini takdir etmiş ve &quot;Ey Ehl-i Beyt takip&ccedil;ileri, Abd&icirc;&#39;nin şiirlerini &ccedil;ocuklarınıza &ouml;ğretiniz ki, o Allah&#39;ın dini &uuml;zeredir.&quot; buyurmuştur.<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<p>\n	Abd&icirc;&#39;nin &quot;Gadiriyye&quot; ismiyle bilinen uzun bir kasidesi vardır. O bu kasidesinin bir b&ouml;l&uuml;m&uuml;nde On İki İmamları teker teker isimleriyle saymıştır. Onun bu şiirini okuduğu zamanda İmam Mehdi (a.s) da d&acirc;hil olmak &uuml;zere o m&uuml;barek zatların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişlerdi. Abd&icirc;&#39;nin adı ge&ccedil;en şiirinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Sevgimi onlara (Ehl-i Beyt&#39;e) verdiğim andan beri bana Rafız&icirc; ismini taktılar;</p>\n\n<p align=\"center\">\n	oysaki bu isim, en g&uuml;zel ismimdir benim.</p>\n\n<p align=\"center\">\n	Arş sahibinin kesintisiz sal&acirc;tı olsun, o gamlara deva olan Fatıma&#39;nın oğluna.</p>\n\n<p align=\"center\">\n	Onun o iki oğluna ki, birini zehir ile yok ettiler,</p>\n\n<p align=\"center\">\n	diğeri de y&uuml;z&uuml;n&uuml; toz kaplamış h&acirc;lde topraklar &uuml;st&uuml;nde yatmaktadır.</p>\n\n<p align=\"center\">\n	Ondan sonra abid, zahit olan Seccad&#39;a; sonra ilmin sonuna yaklaşan B&acirc;kıru&#39;l-Ulum&#39;a.</p>\n\n<p align=\"center\">\n	Cafer&#39;e, oğlu Musa&#39;ya, sonra da ihsank&acirc;r Rıza&#39;ya ve zahmet &ccedil;eken abid Cevad&#39;a.</p>\n\n<p align=\"center\">\n	İki Asker&icirc;&#39;ye ve Kaimleri olan Mehdi&#39;ye ki işin sahibidir ve yeni hidayet elbiseleri giyecektir.</p>\n\n<p align=\"center\">\n	O kimse ki, yery&uuml;z&uuml;n&uuml; zul&uuml;mle dolduktan sonra, tekrar onu adaletle dolduracak;</p>\n\n<p align=\"center\">\n	sapıklık ve fitne ehlinin k&ouml;k&uuml;n&uuml; kesecek.</p>\n\n<p align=\"center\">\n	O; korkusuz, sil&acirc;h kuşanmış dil&acirc;verlerin &ouml;nderi ki,</p>\n\n<p align=\"center\">\n	yararsız otları kazımak i&ccedil;in tuğyan ehli ile savaşacak.</p>\n\n<p align=\"center\">\n	Hidayet ehlidirler, Kayyum Allah&#39;ın dinini, d&uuml;nya ve d&uuml;nya makamlarına satan insanlar değillerdir.</p>\n\n<p align=\"center\">\n	Eğer onların gazabı cehennem ateşinde gizlenirse,</p>\n\n<p align=\"center\">\n	artık cehennem ateşini alevlenen odundan biniyaz eder.&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere şair, şiirinde On İki İmamı birer birer isim veya lakaplarını anarak saymıştır. Oysaki şairin yaşadığı o d&ouml;nemde ismini veya lakabını zikrettiği imamların bir kısmı hen&uuml;z d&uuml;nyaya bile gelmemişti. Yine şair, a&ccedil;ık&ccedil;a İmam Mehdi, yaranı ve y&uuml;klendikleri misyondan a&ccedil;ık&ccedil;a bahsetmiştir. Bu da o d&ouml;nemde halkın Mehdilik akidesi ile aşina olduklarını ve &ouml;zellikle de Ehl-i Beyt İmamları&#39;nın takip&ccedil;ilerinin bu hususta tam bir basiret i&ccedil;erisinde olduklarını g&ouml;stermektedir.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, Hicr&icirc; &uuml;&ccedil;&uuml;nc&uuml; y&uuml;zyılın b&uuml;y&uuml;k şairi Ebu Ali Muhammed bin Rezin Di&#39;bel Huza&icirc;&#39;dir. O, Hicr&icirc; 148 yılında Kufe&#39;de d&uuml;nyaya gelmiş, orada b&uuml;y&uuml;m&uuml;ş, sonra da Bağdat&#39;a yerleşmiştir. O, gen&ccedil;liğinin ilk yıllarında M&uuml;slim bin Velid&#39;in terbiyesi altına girmiş ve ondan şiir sanatını &ouml;ğrenmiştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a> Di&#39;bel, genellikle Bağdat&#39;ta yaşamıştır. Ancak ara sıra oradan ayrılarak seyahate &ccedil;ıkmıştır. Ebu&#39;l-Ferec demiştir ki: &quot;Di&#39;bel yıllarca evinden ayrılır ve yery&uuml;z&uuml;nde seyahat yapardı. Her defasında da b&uuml;y&uuml;k faydalarla d&ouml;nerdi.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a></p>\n\n<p>\n	Di&#39;bel, Ehl-i Beyt aşığı idi. O, bu sevgisi nedeniyle Ehl-i Beyt&#39;i metheden, Ehl-i Beyt d&uuml;şmanlarını da yeren şiirler s&ouml;ylemiştir. Bu nedenle de Ehl-i Beyt karşıtı g&uuml;&ccedil;lerin d&uuml;şmanlığını kazanmıştır. &Ouml;yle ki, artık emniyeti elden gitmiş ve canını koruyabileceği bir sığınağı kalmamıştır. Bilahare canını kurtarmak i&ccedil;in ka&ccedil;mak ve &ccedil;&ouml;llerde gizlenmek zorunda kalmıştır. Onun kendisi demiştir ki: &quot;Elli yıldır ki, kendi darağacımı sırtımda taşıyorum, ama beni asacak birini bulamıyorum.&quot; Onun Ehl-i Beyt&#39;in methinde okuduğu en g&uuml;zel kasidelerinden biri, &quot;Taiyye&quot; kasidesidir. O, bu kasideyi İmam Rıza (a.s)&#39;ın huzurunda okumuş ve hazretin beğenisini kazanmıştır. O, bu kasidede Ehl-i Beyt&#39;e yapılan mezalimden s&ouml;z ettikten sonra İmam Mehdi&#39;nin zuhuruna olan &ouml;zlemini ortaya koymuştur. Y&uuml;z beyitten fazla olan bu kasidenin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;(Kur&#39;an) ayetlerin &ouml;ğretildiği medreseler til&acirc;vetten yoksun olmuş;</p>\n\n<p align=\"center\">\n	vahiy evi yıkılmaya y&uuml;z tutmuştur.</p>\n\n<p align=\"center\">\n	Resulullah&#39;ın Ehl-i Beyt&#39;inin Mina&#39;daki H&icirc;f&#39;i, R&uuml;kn&#39;&uuml;, Arafat&#39;ı, Cemreleri.</p>\n\n<p align=\"center\">\n	Ali&#39;nin, H&uuml;seyin&#39;in, Cafer&#39;in, Hamza&#39;nın ve alnı nasır bağlayan Seccad&#39;ın evleri.</p>\n\n<p align=\"center\">\n	Kınanmam Peygamber&#39;in Ehl-i Beyt&#39;inden dolayıdır.</p>\n\n<p align=\"center\">\n	Oysa onlar yaşadıkları s&uuml;rece, benim dostlarım ve g&uuml;vendiklerimdir.</p>\n\n<p align=\"center\">\n	Ben onları işlerimin &ouml;nderi olarak se&ccedil;tim; zira onlar her h&acirc;lde hayırlıların en hayırlısıdırlar.</p>\n\n<p align=\"center\">\n	Ey Rabbim! Yakinimde basiretimi artır ve ey Rabbim! Onların sevgisini benim hayırlarıma ekle.</p>\n\n<p align=\"center\">\n	G&ouml;rm&uuml;yor musun ki, otuz senedir ki, gece g&uuml;nd&uuml;z daim hasret i&ccedil;indeyim.</p>\n\n<p align=\"center\">\n	Onların servetinin başkaları arasında paylaşıldığını,</p>\n\n<p align=\"center\">\n	onların ellerinin ise kendi servetlerinden kesildiğini g&ouml;r&uuml;yorum.</p>\n\n<p align=\"center\">\n	Resulullah&#39;ın Ehl-i Beyt&#39;inin cisimleri zayıf d&uuml;şm&uuml;ş; &Acirc;l-i Ziyad ise, şiştik&ccedil;e şişmiştir.</p>\n\n<p align=\"center\">\n	Ziyad&#39;ın kızları kasırlarda koruma altındayken,</p>\n\n<p align=\"center\">\n	Resulullah&#39;ın Ehl-i Beyt&#39;i &ccedil;&ouml;llerde avare ve perişandır.</p>\n\n<p align=\"center\">\n	Zulme uğradıklarında a&ccedil;arlar zalimlere ellerini; yardımcı ve koruyucudan yoksun olarak.</p>\n\n<p align=\"center\">\n	Bug&uuml;n veya yarın ger&ccedil;ekleşmesine &uuml;mitli olduğum şey olmasaydı,</p>\n\n<p align=\"center\">\n	Kalbim onların (Ehl-i Beyt&#39;in) kederinden par&ccedil;a par&ccedil;a olurdu.</p>\n\n<p align=\"center\">\n	Allah&#39;ın adı ve bereketiyle ş&uuml;phesiz kıyam edecek İmam&#39;dır &uuml;midim.</p>\n\n<p align=\"center\">\n	Aramızda hak ve batılı birbirinden ayıracak, &ouml;d&uuml;l ve ceza verecek İmam&#39;dır &ouml;zlemim.</p>\n\n<p align=\"center\">\n	Ey nefsim, sevin&ccedil;li ol; sonra ey nefsim, muştular olsun sana ki,</p>\n\n<p align=\"center\">\n	o gelecek olanın gelmesi uzak değildir.</p>\n\n<p align=\"center\">\n	Zulm&uuml;n s&uuml;r&uuml;p gitmesinden de sabırsızlığa kapılma ki, g&uuml;c&uuml;m&uuml;n sabitleşeceğini g&ouml;r&uuml;yorum.</p>\n\n<p align=\"center\">\n	Eğer Rahman zamanımı ona yakınlaştırır, &ouml;mr&uuml;m&uuml; biraz uzatır, vefatımı da biraz geciktirirse,</p>\n\n<p align=\"center\">\n	&Ouml;c&uuml;m&uuml; alırım, artık bir gamım da kalmaz;</p>\n\n<p align=\"center\">\n	kılıcımı zalimlerin kanıyla kana kana bir sulayıp da giderim.&quot;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, b&uuml;y&uuml;k şair Di&#39;bel, Ehl-i Beyt&#39;e yapılan mezalimden duyduğu elem karşısında, İmam Mehdi (a.s)&#39;ın zuhur edip zalimleri yok edeceği muştusuyla kendisine teselli vermektedir. Bu şiir de, İmam Mehdi (a.s)&#39;ın zuhur edeceğine dair inancın o zamandan beri M&uuml;sl&uuml;manlar arasında yaygın bir inan&ccedil; olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Nakledilir ki, Di&#39;bel bu beyitleri okuyunca İmam Rıza (a.s) başını doğrultarak ona: <em>&quot;Ey Huza&icirc;! Bu şiirleri Ruhu&#39;l-Kud&uuml;s senin diline getirdi.&quot;</em> buyurmuş, sonra da eklemiştir: <em>&quot;O imamın kim olduğunu biliyor musun?&quot;</em></p>\n\n<p>\n	Di&#39;bel: &quot;Bilmiyorum; yalnız o imamın sizin soyunuzdan geleceğini ve d&uuml;nyayı adaletle dolduracağını duymuşum.&quot; diye cevap verince, İmam:</p>\n\n<p>\n	<em>&quot;Ey Di&#39;bel! Benden sonra oğlum Muhammed, ondan sonra oğlu Ali, ondan sonra oğlu Hasan, imamdır. Hasan&#39;dan sonra da oğlu H&uuml;ccet-i Kaim imamdır ki, gaybete &ccedil;ekildiği zaman insanlar onu bekler, zuhur ettiği zaman da ona itaat ederler. Eğer d&uuml;nyanın sonuna bir g&uuml;n kalsa dahi, Allah o g&uuml;n&uuml; o kadar uzatacaktır ki, o kıyam edecek ve d&uuml;nyayı zul&uuml;mle dolduğu gibi adalet ve eşitlikle dolduracaktır.&quot;</em><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a> buyurmuştur.</p>\n\n<p>\n	Bu şairlerden bir diğeri de, İmam Rıza (a.s)&#39;ın ashabından olan Ali bin Abdullah Huvak&icirc;&#39;dir. Bu şair, Hicr&icirc; 203 yılında vefat etmiştir. O, İmam Rıza (a.s) i&ccedil;in okuduğu bir mersiyede Ehl-i Beyt İmamlarının isimlerini andıktan sonra ş&ouml;yle devam ediyor:</p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Her asırda sizden bizim i&ccedil;in bir hidayet&ccedil;i imam vardır; zaman sizi tanımakta ve size menustur.</p>\n\n<p align=\"center\">\n	Allah&#39;ın semasının yıldızları batmış, aslanlar ağa&ccedil;ların arasında kaybolmuştur.</p>\n\n<p align=\"center\">\n	Sizden sekizi gaip olup gitmiş, d&ouml;rd&uuml; ise hayat devam ettiği s&uuml;rece beklenmektedir.</p>\n\n<p align=\"center\">\n	Ne zaman aydınlatıcı hak sizinle zahir olacak? Sizden gayrilerinde hak batıp s&ouml;nm&uuml;şt&uuml;r.&quot;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam Mehdi (a.s) d&uuml;nyaya gelmeden &ouml;nce, o hazretin ne zaman zuhur edip hakkı galip kılacağını sormaktadır.</p>\n\n<p>\n	Bu şairlerden biri de, Hicr&icirc; 220 yılında vefat eden Abdullah bin Eyyub Huzeyb&icirc;&#39;dir. İmam Rıza (a.s)&#39;ın &acirc;şıklarından olan bu şair, İmam Rıza (a.s)&#39;ın şehadetinden sonra oğlu İmam Muhammed Taki (a.s)&#39;a hitaben okuduğu bir şiirinde ş&ouml;yle demiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Ey Allah yolunda kurban olanın oğlu, ey Ebu Turab&#39;ın oğlu ki, temiz ve y&uuml;ce soylusun.</p>\n\n<p align=\"center\">\n	Ey vasinin oğlu, resullerin efdalinin, doğru konuşan ve doğrulanan peygamberin vasisinin oğlu,</p>\n\n<p align=\"center\">\n	Ey sağlam ip, ne zaman sığınacağım, sarayına ve orayı g&uuml;venilir bulacağım.</p>\n\n<p align=\"center\">\n	Ben kıyamet g&uuml;n&uuml; sana sığınacağım, kurtuluş yolunu senin yanında arayacağım.</p>\n\n<p align=\"center\">\n	Yarın şefaat edilmekte kimse benden &ouml;ne ge&ccedil;meyecek, kimse sizi sevmekte benden &ouml;ne ge&ccedil;emez.</p>\n\n<p align=\"center\">\n	Ey gurup eden sekiz imamın oğlu, ey doğacak &uuml;&ccedil; imamın babası,</p>\n\n<p align=\"center\">\n	Doğular batılar sizindir; Kitap (Kur&#39;an) hakkınızda bunu tasdik etmektedir.&quot;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu şair de İmam Muhammed Taki&#39;nin kendinden sonra gelecek &uuml;&ccedil; imamın babası olduğunu beyan etmekle birlikte kinaye ile İmam Mehdi (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan g&uuml;ven ortamının ne zaman vaki olacağını sormaktadır. Bu, o insanların On İki İmam hakkında tam bir basiret i&ccedil;erisinde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şiirin bir benzerini de Mus&#39;ab bin Vaheb N&uuml;şcan&icirc; inşa etmiştir. Onun şiirinde Allah Resul&uuml;&#39;nden sonra il&acirc;h&icirc; &ouml;nderler olan On İki İmama işaret edilmekle birlikte onlardan sekizinin Rabbin m&uuml;l&acirc;katına kavuştuğu, d&ouml;rd&uuml;n&uuml;n ise beklendiği kaydedilmiştir.</p>\n\n<p>\n	Mus&#39;ab&#39;ın şiiri ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Eğer benim neye inandığımdan sorarsan, a&ccedil;ıkta s&ouml;ylediğim inancım gizlide dediğim gibidir.</p>\n\n<p align=\"center\">\n	Ben Allah&#39;a inanırım, ondan gayri bir il&acirc;h yoktur;</p>\n\n<p align=\"center\">\n	o g&uuml;&ccedil;l&uuml;d&uuml;r, izzet sahibidir, yaratıkları zayıf olarak yaratandır.</p>\n\n<p align=\"center\">\n	Yine inanırım ki, Resulullah en &uuml;st&uuml;n resuld&uuml;r,</p>\n\n<p align=\"center\">\n	ge&ccedil;miş &uuml;mmetler sağlam kitaplarında onu m&uuml;jdelemiştir.</p>\n\n<p align=\"center\">\n	Ondan sonra Ali&#39;dir, sonra da on bir imam; bu Allah&#39;ın aksaması olmayan kesin vaadidir.</p>\n\n<p align=\"center\">\n	Bunlar, Muhammed&#39;den sonra bizim hidayet imamlarımızdır;</p>\n\n<p align=\"center\">\n	benim halis sevgim hayatta olduğum s&uuml;rece onlaradır.</p>\n\n<p align=\"center\">\n	Onlardan sekizi vefat edip gitmiş, geri kalan d&ouml;rd&uuml; sayıyı tekmil i&ccedil;in beklenmektedir.&quot;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[xxxi]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şairin şiirinde on iki Ehl-i Beyt İmamlarından s&ouml;z edip, onlardan sekizinin dar-i faniyi terk ettiklerini, d&ouml;rd&uuml;n&uuml;n de beklenmekte olduğunu belirtmesi, onun İmam Mehdi de d&acirc;hil olmak &uuml;zere, Ehl-i Beyt İmamları hakkında tam bir basiret sahibi olduğunu a&ccedil;ık&ccedil;a g&ouml;stermektedir. Bu şiir, On İki İmam ve İmam Mehdi inancının o zamandan beri bilinmekte olduğunun ayrı bir belgesidir.</p>\n\n<p>\n	Bir diğer şair de, Hicr&icirc; 254 yılında vefat etmiş olan İsmail bin Salih Saymer&icirc;&#39;dir. O İmam Rıza (a.s)&#39;ın mersiyesi olarak Hz. İmam Hasan Asker&icirc;&#39;nin huzurunda okuduğu bir şiirinde İmam Mehdi&#39;ye kadar birer birer Ehl-i Beyt İmamlarının isimlerini saydıktan sonra ş&ouml;yle der:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;On yıldız kendi medarında gurup etmiştir; Allah onların benzerini bize doğuracak.</p>\n\n<p align=\"center\">\n	Ebu Muhammed, Hasan&uuml;&#39;l-Hadi (Asker&icirc;) aracılığıyla, hidayet takip&ccedil;ileri arzularına kavuşacak.</p>\n\n<p align=\"center\">\n	Ondan sonra seyahatiyle &ccedil;&ouml;lleri kat eden kimsenin doğumu beklenir.</p>\n\n<p align=\"center\">\n	Hak ve uzun olan iki gaybet sahibidir ki,</p>\n\n<p align=\"center\">\n	Allah gaybetinin uzamasını isteyenden amelini kabul etmez.</p>\n\n<p align=\"center\">\n	Ey Allah&#39;ın on bir h&uuml;cceti, &uuml;mit g&ouml;zleri on ikincisine dikilmiştir.&quot;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere bu şair de hen&uuml;z İmam Mehdi (a.s) d&uuml;nyaya teşrif etmeden &ouml;nce, o hazretten ve ger&ccedil;ekleşecek olan iki gaybetinden s&ouml;z etmiştir. Bu şiir de, Ehl-i Beyt izleyicilerinin o hazret hakkında tam bir basiret i&ccedil;inde olduklarının ayrı bir kanıtıdır.</p>\n\n<p>\n	Bu şairlerden bir diğeri de Hicr&icirc; 221 yılında d&uuml;nyaya gelip, Hicr&icirc; 283 yılında şehit edilen İbn-i Rum&icirc; ismiyle meşhur olan Ali bin Abbas bin Carih&#39;tir. Babası Rum asıllı olduğu i&ccedil;in ona İbn-i Rum&icirc; denilmiştir. Bağdat&#39;ta d&uuml;nyaya gelmiş, orada da şehit edilmiştir. Ger&ccedil;ekten Arap edebiyatının şaheseri sayılacak g&uuml;zel şiirlere sahiptir. Ona Mutezid&#39;in veziri Kasım bin Abdullah&#39;ın meclisinde İbn-i Feraş tarafından zehir yedirilmiştir. O, bunu fark edip meclisi terk edince, vezir Kasım bin Abdullah ona: &quot;Nereye gidiyorsun?&quot; diye sormuş, o da: &quot;G&ouml;nderdiğin yere.&quot; cevabını vermiştir. Vezir ona: &quot;Babama da sel&acirc;mımı ilet.&quot; deyince; &quot;Benim yolum cehenneme d&uuml;şmez.&quot; cevabını vermiştir.<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[xxxiii]</a></p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin, Abbas&icirc; hilafeti ve onların Horasan&#39;daki y&ouml;neticileri olan Tahir&icirc;ler aleyhine kıyam edip şehit edilen Yahya bin &Ouml;mer bin H&uuml;seyin bin Zeyd bin Ali&#39;nin mateminde okuduğu bir Cimiyye kasidesi vardır. O, bu kasidesinde Abbas&icirc; halifelerini Ali evlatlarına karşı yaptıkları zul&uuml;mlerden sakındırırken, kinaye ile onlara bir g&uuml;n son kurtarıcı olan Mehdi&#39;nin zuhur ederek b&uuml;t&uuml;n zalimlerin kellesini u&ccedil;urup hakkı sahibine d&ouml;nd&uuml;receğini hatırlatıyor.</p>\n\n<p>\n	İbn-i Rum&icirc;&#39;nin adı ge&ccedil;en kasidesinin bir b&ouml;l&uuml;m&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"center\">\n	&quot;Ey Ben&icirc; Abbas, d&uuml;şmanlığınızdan g&uuml;c&uuml;n&uuml;z yettiğince cinayet edin,</p>\n\n<p align=\"center\">\n	bağlayın &ccedil;antanın ağzını, sımsıkı sarın.</p>\n\n<p align=\"center\">\n	K&ouml;t&uuml; y&ouml;neticilerinizi ve sapıklarını bırakın ki,</p>\n\n<p align=\"center\">\n	onlar oluşturdukları fesat dalgalarında boğulmaya layıktırlar.</p>\n\n<p align=\"center\">\n	Bekleyin o hakkı ehline d&ouml;nd&uuml;recek olanın g&uuml;n&uuml;n&uuml;; o g&uuml;n siz de &uuml;zd&uuml;ğ&uuml;n&uuml;z gibi &uuml;z&uuml;leceksiniz.</p>\n\n<p align=\"center\">\n	O vakit ki, artık &ouml;z&uuml;r dileyeninizin bir mazereti kalmaz,</p>\n\n<p align=\"center\">\n	sizin Allah&#39;ın h&uuml;cceti karşısında bir &ccedil;ıkış yolunuz olmaz.</p>\n\n<p align=\"center\">\n	&Ouml;yleyse d&uuml;şmanlık tohumunu daha fazla kendinizle onlar arasında ekmeyin ki, tohumlar &uuml;r&uuml;n verir.</p>\n\n<p align=\"center\">\n	Eğer bu durumun sizin i&ccedil;in baki kalacağını sanıyorsanız,</p>\n\n<p align=\"center\">\n	aldanmışsınız; &ccedil;&uuml;nk&uuml; zamanın iki rengi vardır.</p>\n\n<p align=\"center\">\n	Belki de onların gizlide bir intikam alanı var ki, size galip gelecek;</p>\n\n<p align=\"center\">\n	bilin ki, her zaman sabah gecenin ardından gelir.&quot;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[xxxiv]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam Mehdi (a.s)&#39;ın d&uuml;nyaya teşrif etmesinden yıllarca ve hatta onlarca yıl &ouml;nce okunan bu şiirler ve benzerleri, o zamanın toplumunun Mehdilik itikadıyla k&acirc;milen aşina olduklarını, bu inancı taşıdıklarını, Ehl-i Beyt taraftarlarının ise bu a&ccedil;ıdan tam bir basiret i&ccedil;erisinde olduklarını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermektedir.</p>\n\n<p>\n	<strong>b)</strong> Yine &ccedil;oğu zaman pak Ehl-i Beyt İmamları&#39;ndan, &quot;Kaim-i &Acirc;l-i Muhammed&quot; ve &quot;Mehdi-i Muntazar&quot; siz misiniz?&quot; gibi sorular sorulduğuna, onların da uygun durumlarda Hz. Mehdi (a.s)&#39;ı tanıttıklarına şahit oluyoruz.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, son kurtarıcı olan Hz. Mehdi (a.s)&#39;ın geleceği konusunun asr-ı saadetten itibaren İsl&acirc;m &uuml;mmeti arasında kuşku g&ouml;t&uuml;rmeyen kesin bir itikat olduğunu g&ouml;stermektedir.</p>\n\n<p>\n	<strong>c)</strong> Bazılarının Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce bile Mehdilik iddiasında bulunmaları da bunun ayrı bir kanıtıdır.</p>\n\n<p>\n	&Ouml;rneğin: &quot;Keysaniye&quot; fırkasının İmam Mehdi (a.s)&#39;ın doğumundan iki asır &ouml;nce &quot;Muhammed-i Hanefiye&quot;yi İmam ve zuhuru beklenen &quot;Mehdi&quot; olarak g&ouml;rmelerini, onun gaybete &ccedil;ekildiğine ve bir g&uuml;n zuhur edeceğine inanmalarını, iddialarına delil olarak da Peygamber (s.a.a) ve Ehl-i Beyt&#39;ten Hz. Mehdi&#39;nin gaybeti hakkında nakledilen hadisleri g&ouml;stermelerini başka şekilde yorumlamak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Keza Abbas&icirc; halifelerinden Mehdi Abbas&icirc;&#39;nin de kendisine &quot;Mehdi&quot; adını vermesinin arkasında bu ger&ccedil;ek yatmaktaydı. O halkın Hz. Mehdi&#39;yi bekleyişinden suiistifade ederek kendisini vaat edilen &quot;Mehdi&quot; olarak lanse etmeye &ccedil;alışıyordu.<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[xxxv]</a></p>\n\n<p>\n	<strong>d)</strong> İmam Mehdi (a.s)&#39;ın geleceğine dair akidenin asr-ı saadetten beri İslam toplumu i&ccedil;erisinde yaygın olan yerleşik bir akide olduğunun diğer bir delili de, Ehl-i S&uuml;nnet ve Ehl-i Beyt &acirc;limlerinin yazmış oldukları hadis kaynaklarıdır. Bu kaynaklardan; M&uuml;sned-i Ahmed bin Hanbel (&Ouml;: Hicr&icirc; 241) ve Sahih-i Buhari (&Ouml;: Hicr&icirc; 256) gibi bazıları, Ehl-i S&uuml;nnet&#39;in İmam Mehdi&#39;nin (a.s) doğumdan &ouml;nce yazılmış hadis kitaplarıdır. Bu kitaplar, İmam Mehdi (a.s) hakkındaki hadisleri toplayan Ehl-i S&uuml;nnet&#39;in itibarlı kitaplarındandır.</p>\n\n<p>\n	Hasan bin Mehbub&#39;un eseri olan <strong>Meşihe</strong> kitabı da bu konuyu ele alan Ehl-i Beyt kitaplarından biridir. Bu kitap, İmam-ı Zaman&#39;ın gaybet-i k&uuml;brasından (b&uuml;y&uuml;k gaybetinden) y&uuml;z k&uuml;sur yıl &ouml;nce yazılmıştır. Bu kitapta İmam Mehdi&#39;nin (a.s) gaybeti hakkındaki hadisler zikredilmiştir.<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a></p>\n\n<p>\n	Yine Ehl-i Beyt mektebinin &ouml;nde gelen şahsiyetlerinden olan merhum Tabers&icirc;, İman B&acirc;kır ve İmam Sadık (a.s) zamanındaki hadis ravilerinin gaybet hadislerini, yazdıkları kitaplarda zikrettiklerini kaydetmiştir.<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a></p>\n\n<p>\n	Ehl-i Beyt ve Ehl-i S&uuml;nnet &acirc;limlerinden bir&ccedil;oğu, yalnızca Hz. Mehdi&#39;yi konu edinen kitaplar da yazmışlardır.<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[xxxviii]</a> Bu kitaplardan bazıları Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce yazılmıştır. Ehl-i S&uuml;nnet &acirc;limlerinden olan &quot;Revacan&icirc;&quot; (&Ouml;: Hicr&icirc; 250) <strong>Ahbaru&#39;l-Mehdi</strong> adındaki İmam Mehdi hakkındaki kitabını İmam Mehdi (a.s)&#39;ın doğumundan &ouml;nce yazmıştır.<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[xxxix]</a></p>\n\n<p>\n	Yine İmamların (a.s) ashaplarından &quot;Enmat&icirc;&quot; ve &quot;Muhammed bin Hasan bin Cumhur&quot; gibi bazıları Hz. Mehdi (a.s)&#39;ın doğumundan &ouml;nce o hazret ve gaybeti hakkında kitap yazmışlardır.<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[xl]</a></p>\n\n<p>\n	Evet, Hz. Mehdi (a.s) hakkındaki hadisler o kadar yaygın ve o kadar fazladır ki, İsl&acirc;m&icirc; meselelerden &ccedil;ok azı hakkında bu kadar hadise rastlanılır. Ne Ehl-i S&uuml;nnet, ne de Ehl-i Beyt ekol&uuml;nde bu hadislerin kesinliği hususunda ş&uuml;phe yoktur. Hatta Ehl-i Beyt &acirc;limlerine il&acirc;veten bir&ccedil;ok Ehl-i S&uuml;nnet &acirc;limi de bu hadislerin m&uuml;tevatir ve kesin olduğunu a&ccedil;ıklamışlardır. Onlardan biri olan <strong>Menakibu&#39;ş-Şafi&icirc; </strong>kitabının sahibi &quot;Secez&icirc;&quot; (&Ouml;: Hicr&icirc; 363) der ki: &quot;Hz. Mehdi (a.s)&#39;e ait aziz İsl&acirc;m Peygamberi&#39;nden nakledilen hadisler tevat&uuml;r haddini bulmuştur.&quot;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[xli]</a></p>\n\n<p>\n	El-İmamu&#39;l-Mehdi kitabının yazarı der ki: &quot;Ehl-i Beyt ve Ehl-i S&uuml;nnet kaynaklarında mevcut olan İmam Mehdi hakkındaki hadisler, eğer sayılacak olursa, İmam Mehdi (a.s) hakkında binlere varan rivayet ile karşılaşırız ki, bunun b&uuml;y&uuml;k bir rakam olduğu a&ccedil;ıktır. Hatta M&uuml;sl&uuml;manların asla ş&uuml;phe etmediği ve herkesin kabul ettiği kesin İsl&acirc;m&icirc; meseleler hakkında dahi, bu kadar hadis mevcut değildir.&quot;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[xlii]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlar, İsl&acirc;m tarihinin başlangıcı olan asr-ı saadetteki M&uuml;sl&uuml;manların ve onları takip eden nesillerin Hz. Mehdi&#39;nin kıyam vaadi ile aşina olduklarını, bu husustaki inan&ccedil;larının yaygın ve ş&uuml;phe g&ouml;t&uuml;rmez olduğunu, &ouml;zelikle de Ehl-i Beyt mektebinde yetişmiş olanların bu hakikate sarsılmaz ve sağlam inan&ccedil;larının olduğunu ve o d&ouml;nemde yaşayan b&uuml;t&uuml;n inananların hayatları boyunca o m&uuml;barek zatın doğuşunu beklediklerini a&ccedil;ık&ccedil;a ortaya koymaktadır.</p>\n\n<p>\n	Hz. Mehdi (a.s) hakkındaki gelen hadislerde; onun Haşim oğullarından, Hz. Fatıma (s.a) evlatlarından ve İmam H&uuml;seyin (a.s)&#39;ın soyundan olduğu, babasının adı &quot;Hasan&quot;, kendi adı Peygamber (s.a.a)&#39;in adı, k&uuml;nyesi Peygamber (s.a.a)&#39;in k&uuml;nyesi olduğu ve gizli d&uuml;nyaya gelip gizli yaşayacağı, biri kısa m&uuml;ddetli, diğeri uzun m&uuml;ddetli olmak &uuml;zere iki gaybeti olacağı, Allah&#39;ın istediği zamana kadar gizli kalacağı ve sonunda Allah&#39;ın emriyle zuhur ve kıyam edeceği ve İsl&acirc;m dinini t&uuml;m d&uuml;nyaya h&acirc;kim kılacağı ve d&uuml;nyayı, alabildiğine zul&uuml;m ve k&ouml;t&uuml;l&uuml;kle dolduktan sonra, tekrar adalet ve eşitlikle dolduracağı a&ccedil;ıklanmıştır.</p>\n\n<p>\n	Bu hadislerde on ikinci imamın şahs&icirc; ve cism&icirc; hususiyetleriyle hazretlerine ilişkin diğer meseleler de a&ccedil;ıklanmıştır.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar Mehdilik akidesinin kesin İslam&icirc; bir akide olduğunu a&ccedil;ık&ccedil;a ortaya koymaktadır. Bu a&ccedil;ık delillerden sonra fazla bir şey eklemeğe gerek g&ouml;rm&uuml;yoruz. Hidayet Allah Teal&acirc;&#39;nın elindedir. Deliller a&ccedil;ıklandıktan ve yol g&ouml;sterildikten sonra dileyen hidayet yolunu, dileyen de gayrisini se&ccedil;er. D&ouml;n&uuml;ş Allah&#39;adır; ihtilaf edilen konularda da hakemlik yapacak olan O&#39;dur.</p>\n\n<p>\n	&nbsp;</p>\n\n<h1 align=\"center\">\n	İsl&acirc;m &Ouml;ncesi Dinlerde Mehdi İnancı</h1>\n\n<p>\n	D&uuml;nyayı ıslah edecek olan, vaat edilmiş Mehdi inancının, sadece İsl&acirc;m dinine mahsus bir akide olmayıp, b&uuml;t&uuml;n semav&icirc; dinlerde yer aldığını, bu y&uuml;zden de ahir zaman kurtarıcısının zuhurunu sadece İsl&acirc;m &uuml;mmeti değil, b&uuml;t&uuml;n semav&icirc; dinlerin mensuplarının, hatta b&uuml;t&uuml;n insanlığın beklediğini s&ouml;ylemiştik.</p>\n\n<p>\n	Şimdi isterseniz gelin İslam &ouml;ncesi dinlerdeki konu hakkındaki bilgi ve belgelere kısaca bir g&ouml;z atalım. Elbette bizim burada eski dinlerde konu hakkındaki b&uuml;t&uuml;n bilgi ve belgeleri detaylı bir şekilde incelememiz imk&acirc;nsızdır. &Ccedil;&uuml;nk&uuml; bunun kendisi m&uuml;stakil bir kitap yazmayı gerektirecek kadar geniş bir konudur.</p>\n\n<p>\n	Fakat eski dinlerde yer alan ahır zaman kurtarıcısıyla ilgili muştuluk nitelikli bu bilgi ve belgelerin bir kısmına &ouml;zetle işaret etmeden &ouml;nce şu hususu da belirtmek zorundayız ki, son zamanlarda bazı yazarlar ahir zaman kurtarıcısına dair muştulukların, Tevrat, Zebur, İncil ve Zend gibi eski dinlere ait mukaddes kitaplarda da yer aldığını g&ouml;r&uuml;nce, hemen bu akidenin İsl&acirc;m diniyle ilgisinin olmadığını ve bu inancın Yahudiler, Hıristiyanlar veya Zerd&uuml;şt&icirc;lerce İsl&acirc;m dinine sokulan bir hurafe ve efsane olduğunu iddia etmeğe başlamışlardır. Oysaki bunların bu tavrı, bilimsellikten uzak olmakla birlikte, Kur&#39;an-ı Kerim ve İsl&acirc;m&#39;ın ruhuna da aykırı bir y&ouml;ntemdir.</p>\n\n<p>\n	Evet, aşağıda zikredeceğimiz m&uuml;jde &ouml;rneklerinde de g&ouml;r&uuml;leceği &uuml;zere, bu inancın diğer millet ve kavimler arasında da olduğu doğrudur. Ama bu, s&ouml;z konusu inancın bir hurafe olduğunu g&ouml;sterebilir mi? Acaba İsl&acirc;m dinine ait h&uuml;k&uuml;m ve inan&ccedil;larının sahih olabilmesi i&ccedil;in ill&acirc; de ge&ccedil;mişteki kavim ve dinlerde olan h&uuml;k&uuml;m ve inan&ccedil;ların tam aksine mi olması gerekir?! Eski dinler Allah&#39;ın varlığından bahsediyorsa, İsl&acirc;m dini Allah&#39;ın varlığını ink&acirc;r mı etmelidir! Eski dinler, kıyametin geleceğine inanıyorsa, İsl&acirc;m dini kıyametin olmadığını mı iddia etmelidir! Eski dinler iyiliğe emrediyorsa, İsl&acirc;m dini k&ouml;t&uuml;l&uuml;ğe mi emretmelidir! Eski dinler, ahl&acirc;k&icirc; g&uuml;zellikleri &ouml;neriyorsa, İsl&acirc;m dini ahl&acirc;k&icirc; &ccedil;irkefliği mi &ouml;nermelidir! Ve...</p>\n\n<p>\n	B&ouml;yle bir şeyi s&ouml;ylemek akla, mantığa ve bilimselliğe sığar mı? Dahası, b&ouml;yle bir şeyi s&ouml;ylemek İsl&acirc;m dininin kendisiyle &ccedil;elişmiyor mu? Allah katında b&uuml;t&uuml;n dinler aynı ilke ve esasları paylaşmıyorlar mı? Onları birbirinden ayıran sadece teferruattaki birtakım c&uuml;z&#39;&icirc; ayrılıkları değil midir? Allah Teal&acirc;: <strong>&quot;Allah katında din İsl&acirc;m&#39;dır...&quot;</strong><a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[xliii]</a> buyurmuyor mu? Allah Teal&acirc; b&uuml;t&uuml;n peygamberleri birbirlerini doğrulayıcı olarak g&ouml;ndermemiş midir? Allah Teal&acirc;: <strong>&quot;Hani Allah peygamberlerden, &#39;Size kitap ve hikmet verirsem, sonra sizinle birlikte olanı doğrulayıcı bir peygamber gelirse, mutlaka ona inanacak ve yardım edeceksiniz.&#39; diye s&ouml;z almıştı da, &#39;İkrar edip de bu konuda ahdimi kabul ettiniz mi?&#39; demişti. &#39;İkrar et&shy;tik&#39; demişlerdi, Allah da, &#39;Şahit olun, ben de sizinle beraber şahitlerdenim.&#39; demişti.&quot;</strong><a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[xliv]</a> buyurmamış mıdır? Yine Allah Teal&acirc;, Kur&#39;an-ı Kerim&#39;in kendinden &ouml;nce inen kitapların onaylayıcısı oluşunu belirterek: <strong>&quot;Kendisinden &ouml;nceki kitapları tasdik eden hak kitabı sana indirdi...&quot;</strong><a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[xlv]</a> Ve <strong>&quot;Sana da kendinden &ouml;nceki kitabı doğrulayıcı ve onu kollayıp koruyucu olarak bu kitabı ger&ccedil;ekle indirdik. Artık onların arasında Allah&#39;ın indirdiğiyle h&uuml;kmet ve sana gelen ger&ccedil;ekten ayrılarak, onların heveslerine uyma! Sizden her biriniz i&ccedil;in bir yol ve bir y&ouml;ntem kıldık. Eğer Allah dileseydi, sizi bir tek &uuml;mmet yapardı, fakat bu, verdikleriyle sizi denemesi i&ccedil;indir. O h&acirc;lde iyiliklere koşuşun, hepinizin d&ouml;n&uuml;ş&uuml; Allah&#39;adır. O, ayrılığa d&uuml;şt&uuml;ğ&uuml;&shy;n&uuml;z şeyleri size bildirir.&quot;</strong><a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[xlvi]</a> buyurmamış mıdır?</p>\n\n<p>\n	G&ouml;r&uuml;l&uuml;yor ki, bu gibi insanların mantığı, aslında bir mantıksızlık, hatta keyf&icirc;liktir. O h&acirc;lde İsl&acirc;m&icirc; konulardan birini araştırmak isteyen insaf sahibi herkes, ilk &ouml;nce o inancın İsl&acirc;m&#39;daki asıl kaynaklarına m&uuml;racaat etmelidir ki, o konun doğru olup olmadığını anlayabilsin. Asıl kaynaklara m&uuml;racaat etmeden, sırf o konunun ge&ccedil;mişlerin kitap ve inan&ccedil;larında yer almasından dolayı, ben bu hurafe inancın k&ouml;k&uuml;n&uuml; buldum diye yaygara koparması, ne insafla, ne akıl ile ne bilimsellikle, ne de din ile bağdaşır.</p>\n\n<p>\n	Neyse, bu konu g&uuml;neş gibi a&ccedil;ıktır. Bunu ancak g&uuml;n ışığını g&ouml;rmekten aciz olan yarasalar ink&acirc;ra kalkışır. Dolayısıyla s&ouml;z&uuml; pek fazla uzatmadan asıl konumuza d&ouml;nmemiz gerekir. Konumuz, ahir zaman kurtarıcısı ile ilgili eski dinlerde gelen m&uuml;jdelerdi. Bu m&uuml;jdelerden bazıları ş&ouml;yledir:</p>\n\n<h2 align=\"center\">\n	Hindulara G&ouml;re Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	<strong>1- </strong>En eski akidelerden biri, Hinduların inancıdır. Hindularca semav&icirc; kitap olarak kabul edilen <strong>Vedalar&#39;</strong>da ş&ouml;yle yazılmıştır:</p>\n\n<p>\n	&quot;D&uuml;nyanın tahrip olmasından sonra, ahir zamanda b&uuml;t&uuml;n mahl&ucirc;kların &ouml;nderi olacak Mensur<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[xlvii]</a> ismini taşıyan bir padişah ortaya &ccedil;ıkacak. O, b&uuml;t&uuml;n cihanı fethedip, kendi dinine sokacaktır. O, m&uuml;min ve k&acirc;fir herkesi tanıyacak ve onun Allah&#39;tan istediği her şey olacaktır.&quot;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[xlviii]</a></p>\n\n<p>\n	Bu m&uuml;jdede ahir zaman kurtarıcısının d&ouml;rt &ouml;zelliğine işaret edilmiştir ki, bu &ouml;zellikler Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;nın Hz. İmam Mehdi (a.s) hakkındaki beyanlarıyla &ouml;rt&uuml;şmektedir. Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	<strong>a)</strong> D&uuml;nya ahir zaman kurtarıcısının zuhurundan &ouml;nce tahrip olacaktır.</p>\n\n<p>\n	<strong>b) </strong>Ahir zamanda zuhur edecek bu zat, b&uuml;t&uuml;n cihana &ouml;nderlik edecek ve d&uuml;nyanın tamamını kendi egemenliği altına alarak tek bir dine t&acirc;bi kılacaktır.</p>\n\n<p>\n	<strong>c)</strong>&nbsp; İnsanların zahir&icirc; g&ouml;r&uuml;m&uuml;ne bakmayacak, sahip olduğu il&acirc;h&icirc; ferasetle kimin ger&ccedil;ekten m&uuml;min, kimin ger&ccedil;ekten k&acirc;fir olduğunu bilecek ve herkese buna g&ouml;re muamele edecektir.</p>\n\n<p>\n	<strong>d)</strong> Ahir zamanda gelecek olan bu zat m&uuml;stecab&uuml;&#39;d-davet olacak, dolayısıyla onun duası Allah Teal&acirc; tarafından geri &ccedil;evrilmeyecektir.</p>\n\n<p>\n	Sıraladığımız bu d&ouml;rt &ouml;zelliğin d&ouml;rd&uuml; de Ehl-i S&uuml;nnet ve Ehl-i Beyt ekolunun Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan İmam Mehdi hakkında naklettikleri hadislerde yer almıştır. Biz sadece bu hadislerden bazı &ouml;rnekler vermekle yetineceğiz.</p>\n\n<p>\n	<strong>Birinci &Ouml;zellik</strong></p>\n\n<p>\n	Ali (a.s) ş&ouml;yle buyurmuştur: <em>&quot;İnsanların &uuml;&ccedil;te biri &ouml;ld&uuml;r&uuml;lmedik&ccedil;e, &uuml;&ccedil;te biri de &ouml;lmedik&ccedil;e ve yalnızca &uuml;&ccedil;te biri kalmadık&ccedil;a Mehdi &ccedil;ıkmayacaktır.&quot;</em><a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[xlix]</a></p>\n\n<p>\n	Yine buyurmuştur ki: <em>&quot;Mehdi&#39;nin kıyamının &ouml;ncesinde kırmızı &ouml;l&uuml;m ve beyaz &ouml;l&uuml;m olacak ve zamanlı ve zamansız &ccedil;ekirge saldırıları yaşanacaktır. Kırmızı &ouml;l&uuml;m, kılı&ccedil; &ouml;l&uuml;m&uuml;; beyaz &ouml;l&uuml;m ise veba salgını ile olacak &ouml;l&uuml;md&uuml;r.&quot;</em><a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[l]</a></p>\n\n<p>\n	<strong>İkinci &Ouml;zellik </strong></p>\n\n<p>\n	İbn-i Abbas&#39;tan, Resulullah (s.a.a)&#39;ın ş&ouml;yle buyurduğu rivayet edilmiştir: <em>&quot;Benim halifelerim, vasilerim ve benden sonra Allah Teal&acirc;&#39;nın insanlara olan h&uuml;ccetleri on ikidir. Onların ilki Ali, sonuncusu ise oğlum Mehdi&#39;dir. İsa nazil olup Mehdi&#39;nin arkasında namaz kılacak, yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve Mehdi&#39;nin h&uuml;k&uuml;mdarlığı doğu batı her tarafı kuşatacaktır.&quot;</em><a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[li]</a></p>\n\n<p>\n	Hz. İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyurmuştur: <em>&quot;Kaim bizdendir, korku ile kendisine yardım edilecek, zafer ile desteklenecektir. Yery&uuml;z&uuml; onun i&ccedil;in d&uuml;r&uuml;lecek, hazineler onun i&ccedil;in zahir olacak, onun h&uuml;k&uuml;mdarlığı doğu batı her tarafa ulaşacak, Allah Teal&acirc; onun vasıtasıyla kendi dininin b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacak, yery&uuml;z&uuml;nde onarmadığı bir harabe kalmayacak ve Ruhullah İsa bin Meryem nazil olup onun arkasında namaz kılacaktır...&quot;</em><a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[lii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; &Ouml;zellik</strong></p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: <em>&quot;&Acirc;l-i Muhammed&#39;in Kaim&#39;i kıyam ettiğinde insanların arasında Davud (a.s)&#39;ın h&uuml;km&uuml;yle h&uuml;kmedecek, şahide ihtiyacı olmayacaktır; Allah ona ilham edecek, o ilmi ile h&uuml;kmedecek ve her kavme gizlediklerini haber verecektir.&quot;</em><a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[liii]</a></p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; &Ouml;zellik</strong></p>\n\n<p>\n	İmam Muhammed B&acirc;kır (a.s) İmam Mehdi (a.s) hakkında ş&ouml;yle buyurmuştur: <em>&quot;Andolsun Allah&#39;a ki, o (Mehdi) Allah Teal&acirc;&#39;nın kitabında, <strong>&quot;Zorda kalanın O&#39;na dua ettiği zaman duasını kabul eden, k&ouml;t&uuml;l&uuml;ğ&uuml; gideren, sizi yery&uuml;z&uuml;ne halifeler kılan kimdir?&quot;</strong></em><a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[liv]</a> <em>ayetinde duasının geri &ccedil;evrilmeyeceği bildirilen kimsedir.&quot;</em><a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[lv]</a></p>\n\n<p>\n	<strong>2- </strong>Yine Hindularca il&acirc;h&icirc; peygamber kabul edilen <strong>Şakmoni</strong>&#39;nin kitabında ş&ouml;yle yazıyor: &quot;D&uuml;nyanın padişahlığı ve devleti, iki cihanın efendisi b&uuml;y&uuml;k Kaşin&#39;in oğlu ile son bulacaktır. O d&uuml;nyanın doğu ve batısında bulunan b&uuml;t&uuml;n dağlara h&uuml;k&uuml;m s&uuml;recek kimsedir. O bulutlara binecek, melekler onun emrinde olacak, cinler ve insanlar ona hizmet edecektir. O ekvatorun altında olan Sudan&#39;dan kuzey kutbun altında olan Sibirya&#39;ya ve okyanusların &ouml;tesine egemen olacaktır. Allah&#39;ın dini, bir din olacak; Allah&#39;ın dini ihya edilecek ve onun ismi &#39;Ayakta Olan&#39; (Kaim) olacaktır.&quot;<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[lvi]</a></p>\n\n<p>\n	<strong>3- </strong>Yine Hinduların mukaddes kitaplarından <strong>Opanşad</strong>&#39;da ş&ouml;yle ge&ccedil;er: &quot;Vişno&#39;nun onuncu mazharı Kalki, son zamanda veya demir asrında beyaz bir ata binmiş olarak elinde kuyruklu yıldız gibi parlak ve yalın bir kılı&ccedil; olduğu h&acirc;lde zahir olacak ve k&ouml;t&uuml;leri tamamıyla yok edecek, yaratılışı yeni baştan yenileyecek ve iyiliği tekrar getirecektir.&quot;<a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[lvii]</a></p>\n\n<p>\n	<strong>4- </strong>Yine Hinduların mukaddes kitaplarından <strong>Bask </strong>kitabında ş&ouml;yle yazmıştır: &quot;D&uuml;nya hayatı ahir zamanda h&acirc;kim olacak adil bir padişahla sona erecektir. O meleklerin ve insanların &ouml;nderidir. Doğruluk ve hak onunla olacaktır. O denizlerde, yerlerde ve dağlarda gizli olan her şeyi elde edecek, g&ouml;klerde ve yerde olan her şeyden haber verecektir. Ve ondan b&uuml;y&uuml;k bir kimse d&uuml;nyaya gelmeyecektir.&quot;<a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[lviii]</a></p>\n\n<h2 align=\"center\">\n	Zerd&uuml;ştilikte Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	<strong>1-</strong>&nbsp; En eski inan&ccedil;lardan biri de Zerd&uuml;ştl&uuml;k inancıdır. Zerd&uuml;şt&#39;&uuml;n &ouml;ğrencisi <strong>Camasb</strong>&#39;ın kendi adıyla meşhur olan kitabında ş&ouml;yle ge&ccedil;er: &quot;Araplar diyarından, Haşim oğullarından birisi &ccedil;ıkacaktır. O, heybetli, uzun boylu, b&uuml;y&uuml;k başlıdır; ceddinin dini &uuml;zeredir; &ccedil;ok kalabalık bir orduyla İran&#39;a gidecek, oraları onaracak ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. Onun adaleti sayesinde, kurtla koyun bir arada su i&ccedil;ecektir.&quot;<a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[lix]</a></p>\n\n<p>\n	<strong>2-</strong> Yine <strong>Camasb</strong>&#39;ın kitabında ş&ouml;yle ge&ccedil;mektedir: &quot;Cihanın g&uuml;neşi ve zamanın padişahı olarak adlandırılan peygamberin kızının z&uuml;rriyetinden olan bir kimse, o peygamberin son vasisi olarak Allah&#39;ın h&uuml;km&uuml;yle d&uuml;nyanın ortası olan Mekke&#39;de padişah olacaktır. Onun devleti kıyamete kadar s&uuml;recektir. Onun h&uuml;k&uuml;mdarlığından sonra d&uuml;nya hayatı sona erecek, g&ouml;ky&uuml;z&uuml; d&uuml;r&uuml;lecek, yerk&uuml;re suya dalacak, dağlar kaybolup gidecek. O, Yezdan&#39;ın zıddı ve O&#39;nun asi kulu olan b&uuml;y&uuml;k Hermen&#39;i (b&uuml;y&uuml;k şeytanı) yakalayıp hapsedecektir. O, iyilerden ve peygamberlerden b&uuml;y&uuml;k bir grubu tekrar diriltecek; keza k&ouml;t&uuml;lerden de bir grubu... &quot;<a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[lx]</a></p>\n\n<p>\n	<strong>3-</strong> Yine <strong>Camasbname</strong>&#39;de ş&ouml;yle ge&ccedil;er: &quot;Şuşyant, dini d&uuml;nyaya yayacak, fakirlik ve yoksulluğu yery&uuml;z&uuml;nden kaldıracak, iyileri k&ouml;t&uuml;lerin elinden kurtaracak, d&uuml;nya insanlarına fikir, konuşma ve eylem birliğini getirecektir.&quot;<a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[lxi]</a></p>\n\n<p>\n	<strong>4-</strong> Zerd&uuml;şt&icirc;lerin din&icirc; kitaplarından olan <strong>Zend</strong>&#39;de ise ş&ouml;yle yazılmıştır: &quot;O zaman, iyilik il&acirc;hları tarafından b&uuml;y&uuml;k bir zafer gelecek ve k&ouml;t&uuml;l&uuml;k il&acirc;hları yıkılacak, k&ouml;t&uuml;l&uuml;k il&acirc;hlarının iktidarları yery&uuml;z&uuml;ndedir, g&ouml;kte hi&ccedil;bir sultaları yoktur. İyilik il&acirc;hlarının zaferinden ve k&ouml;t&uuml;l&uuml;k il&acirc;hlarının soyu yok edildikten sonra, &acirc;lem asıl saadetine ulaşacak ve &Acirc;demoğulları mutluluk tahtına oturacaklar.&quot;<a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[lxii]</a></p>\n\n<p>\n	<strong>5-&nbsp; </strong>Yine Zerd&uuml;şt&icirc;lerin kutsal kitaplarından <strong>Yesna</strong>&#39;nın <strong>&quot;Gatha&quot;</strong> ismiyle bilinen b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &quot;K&ouml;t&uuml; şeyler yapanlar ancak aldatılmışlardır ve sonunda yok olmaya mahk&ucirc;mdurlar. Herkes coşkuyla haykırmalıdır. İyilik tanrısı onları kana, toprağa bulamalıdır ve b&ouml;ylece mutluluk &uuml;lkesinde barış sağlamalıdır... Mukaddes dini aşağılayan bunlar, dindarları al&ccedil;altmak gayretindeler ve onların g&ouml;vdesi g&uuml;naha bulaşmıştır. Nerededir dinin koruyucusu? O adaletli efendi nerede ki, onları hayattan mahrum ede? Ey Mezda, g&uuml;&ccedil; sendedir, onun ışığıyla d&uuml;r&uuml;st zavallıları en iyi şekilde g&uuml;&ccedil;lendir.&quot; (Vehiştuişt Gat, Yesna 53)<a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[lxiii]</a></p>\n\n<p>\n	<strong>6- </strong>Yine Zerd&uuml;şt&icirc;lerin kutsal kitabı <strong>Yeşt&#39;</strong>te ş&ouml;yle yazıyor: &quot;Fereveher Estevt İrite&#39;e sel&acirc;m g&ouml;nderiyoruz, o kimse ki, &quot;Şuşyant&quot; ve &quot;Estevt İrite&quot; diye adlandırılacak. O t&uuml;m madd&icirc; varlıklara yarar vereceği i&ccedil;in ona &quot;Şuşyant&quot; derler. D&uuml;nyada ismi ve canı olan her şey, onun ışığı ile fena bulmayan yaşama kavuşacağı i&ccedil;in ona &quot;Estevt İrite&quot; derler. (Ferverdin Yeşt, paragraf 128 ve 129)<a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[lxiv]</a></p>\n\n<p>\n	<strong>7- </strong>Yine <strong>Şuşyant</strong> kitabında ahir zaman kurtarıcısı Şuşyant ile ilgili ş&ouml;yle ge&ccedil;er: &quot;B&uuml;t&uuml;n dertlerin ve acıların &ccedil;aresi ve il&acirc;cı onun elindedir. O acıyı, hastalığı, ihtiyarlığı, zulm&uuml;, dinsizliği ve fesadı k&ouml;kten yok edecek, k&ouml;t&uuml; insanları yok edip onları iktidardan d&uuml;ş&uuml;recektir.&quot;<a href=\"#_edn65\" name=\"_ednref65\" title=\"\">[lxv]</a></p>\n\n<p>\n	<strong>8-</strong> Yine Zerd&uuml;şt&icirc;lerin <strong>Zamyad Yeşt</strong> kitabının 89 ile 97 paragrafında ş&ouml;yle ge&ccedil;er: &quot;Estevt İrite, Mezda Ahura&#39;nın el&ccedil;isi olarak... Zuhur ettiği zaman, doğru d&uuml;r&uuml;st d&uuml;nyayı yalandan temizleyecektir... O bilgili g&ouml;zlerle yaratılmışlara bakacaktır... Estevt İrite&#39;nin muzaffer yardımcıları da onunla zuhur edecektir. Onlar, iyi d&uuml;ş&uuml;nen, iyi konuşan ve iyi davrananlardır. Dilleri ile verdikleri s&ouml;zleri tutarlar... K&ouml;t&uuml; d&uuml;ş&uuml;nceyi iyi d&uuml;ş&uuml;nceyle yenirler ve yalan s&ouml;zleri doğru s&ouml;zlerle mağlup ederler.&quot;<a href=\"#_edn66\" name=\"_ednref66\" title=\"\">[lxvi]</a></p>\n\n<h2 align=\"center\">\n	Yahudilikte Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	<strong>Tevrat</strong>&#39;ı oluşturan beş kitaptan biri olan <strong>Tekvin</strong> kitabında, Allah Teal&acirc; Hz. İbrahim&#39;in soyundan se&ccedil;kin kıldığı kimseler vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya il&acirc;h&icirc; dini egemen kılacağına dair m&uuml;jdesini ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	<strong>1-</strong> &quot;Ve RAB Abrama dedi: Memleketinden ve akrabalarının yanından ve babanın evinden, sana g&ouml;stereceğim memlekete git ve seni b&uuml;y&uuml;k millet edeceğim ve seni m&uuml;barek kılacağım ve senin adını b&uuml;y&uuml;k edeceğim ve bereket ol ve seni m&uuml;barek kılanları m&uuml;barek kılacağım ve sana l&acirc;net edene l&acirc;net edeceğim ve yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n kabileleri sende m&uuml;barek olacaktır.&quot;<a href=\"#_edn67\" name=\"_ednref67\" title=\"\">[lxvii]</a></p>\n\n<p>\n	Sonra da bu vaadine daha netlik getirerek bunun Hz. Hacer ve Hz. İsmail&#39;in soyundan gelecek olan On İki İmam vasıtasıyla ger&ccedil;ekleşeceğine işaret ederek ş&ouml;yle demiştir:</p>\n\n<p>\n	&quot;Ve RABBİN meleği ona [Hacer&#39;e] dedi: Senin z&uuml;rriyetini &ccedil;oğalttık&ccedil;a &ccedil;oğaltacağım ve &ccedil;okluğundan sayılmayacaktır. Ve RABBİN meleği ona dedi: İşte, sen gebesin ve bir oğul doğuracaksın ve onun adını İsmail koyacaksın.&quot;<a href=\"#_edn68\" name=\"_ednref68\" title=\"\">[lxviii]</a></p>\n\n<p>\n	Hz. İbrahim&#39;e de ş&ouml;yle hitap etmiştir:</p>\n\n<p>\n	&quot;Ve İsmail&#39;e gelince, seni işittim; işte, onu m&uuml;barek kıldım ve onu semereli edeceğim ve onu ziyadesiyle &ccedil;oğaltacağım; on iki beyin babası olacak ve onu b&uuml;y&uuml;k millet edeceğim.&quot;<a href=\"#_edn69\" name=\"_ednref69\" title=\"\">[lxix]</a></p>\n\n<p>\n	Biliyorsunuz ki, son kurtarıcı olan Hz. Mehdi (a.s), Hz. Resul&uuml;llah (s.a.a)&#39;ın kendinden sonraki halifeleri olduğunu a&ccedil;ıkladığı On İki İmam&#39;ın on ikincisidir. Bunu, Hz. Resul&#39;&uuml;n ileride nakledeceğimiz beyanlarında g&ouml;receğiz. Dolayısıyla Tevrat&#39;ın Tekvin kitabında ge&ccedil;en bu beyan, Hz. Resul&#39;den gelen Hz. Mehdi ile ilgili beyanları ile &ouml;rt&uuml;şmektedir. O h&acirc;lde bu a&ccedil;ıklama Hz. Mehdi (a.s)&#39;ı da kapsamakta ve geleceğini m&uuml;jdelemektedir. Semav&icirc; kitaplarda bunun gibi genel ifadelerin dışında, &ouml;zellikle Hz. Mehdi (a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyen daha a&ccedil;ık beyanlar da mevcuttur. &Ouml;rneğin, <strong>Kitabı Mukaddes</strong>&#39;de ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	<strong>2-</strong> &quot;Ve Yessenin k&uuml;t&uuml;ğ&uuml;nden filiz &ccedil;ıkacak ve k&ouml;k&uuml;nden bir fidan meyve verecek. Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak. Ve onun zevki RAB korkusunda olacak ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek; fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in doğrulukla karar verecek ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek. Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak.</p>\n\n<p>\n	Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.</p>\n\n<p>\n	Ve o g&uuml;n vaki olacak ki, kavımlar i&ccedil;in bayrak olarak durmakta olan Yessenin k&ouml;k&uuml;n&uuml; milletler arayacaklar ve onun rahat ettiği yer izzetli olacak.&quot;<a href=\"#_edn70\" name=\"_ednref70\" title=\"\">[lxx]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Tevrat&#39;ın İşaya b&ouml;l&uuml;m&uuml;nde ge&ccedil;en bu metin, ger&ccedil;ek adaletin sağlanacağı Hz. Mehdi (a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyerek, o d&ouml;nemde yaratılacak olan hakik&icirc; adalet ve tam emniyet ortamından sembolik bir dil ile bahsetmektedir. Bu, Hz. Resulullah&#39;tan gelen o d&ouml;neme ait beyanlarıyla bire bir &ouml;rt&uuml;şmektedir. Ancak biz bu metinde ge&ccedil;en bazı terim ve c&uuml;mlelerin &uuml;zerinde kısaca durarak, Allah Resul&uuml;&#39;nden bu doğrultuda gelen beyanlarla kıyaslamanın, konunun daha da vuzuha kavuşması a&ccedil;ısından faydalı olacağı kanaatindeyiz.</p>\n\n<p>\n	Metnin birinci c&uuml;mlesinde ge&ccedil;en &quot;Yesse&quot; kelimesi İbranice bir kelimedir. Her ne kadar metinde bu kelime &ouml;zel isim gibi sunulmuşsa da İbranice&#39;de y&uuml;ce anlamına gelmektedir. Buna g&ouml;re, birinci c&uuml;mlenin asıl anlamı: &quot;Ve Y&uuml;ce k&uuml;t&uuml;kten filiz &ccedil;ıkacak ve k&ouml;k&uuml;nden bir fidan meyve verecek&quot; olur. Zaten Hz. Mehdi (a.s) da soy a&ccedil;ısından en y&uuml;ce ve şerefli soy olan n&uuml;b&uuml;vvet ağacının m&uuml;barek bir fidanıdır. Nitekim <strong>&quot;Allah&#39;ın, temiz bir kelimeyi; k&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan Rabbinin izniyle her zaman meyve veren temiz bir ağaca benzeterek nasıl misal verdiğini g&ouml;rm&uuml;yor musun? İnsanlar ibret alsın diye Allah onlara misal g&ouml;steriyor. &Ccedil;irkin bir kelime de, yerden koparılmış, k&ouml;k&uuml; olmayan k&ouml;t&uuml; bir ağaca benzer.&quot;</strong><a href=\"#_edn71\" name=\"_ednref71\" title=\"\">[lxxi]</a> ayetlerinde ge&ccedil;en temiz kelime ile benzetildiği temiz ağa&ccedil;, hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet kanalından nakledilen bazı hadislerde, Hz. Resul-i Ekrem ve onun pak soyuna tatbik edilirken, &ccedil;irkin kelime ile benzetildiği &ccedil;irkin ağa&ccedil; da Beni &Uuml;meyye soyuna tatbik edilmiştir.</p>\n\n<p>\n	&Ouml;zellikle de Allah Teal&acirc;&#39;nın: <strong>&quot;Ve hani sana, &lsquo;Rabbin ş&uuml;phesiz insanları kuşatmıştır&#39; demiştik. Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık. Biz onları kor&shy;kutuyoruz, fakat bu onlara b&uuml;y&uuml;k taşkınlık vermekten başka bir şeye yaramıyor.&quot;</strong><a href=\"#_edn72\" name=\"_ednref72\" title=\"\">[lxxii]</a> ayetinde ge&ccedil;en &quot;Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağa&ccedil;&quot; kelimesi ve Peygamber&#39;in g&ouml;rd&uuml;ğ&uuml; r&uuml;yadan maksadın, &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı olduğu ve bu ayetin, Hz. Resulullah (s.a.a)&#39;ın r&uuml;yada, kendinden sonra &Uuml;meyye Oğulları&#39;nın maymunların sı&ccedil;radığı gibi sı&ccedil;rayarak minberine &ccedil;ıktıklarını g&ouml;rmesi &uuml;zerine nazil olduğu ve b&ouml;ylece kendisine bunun sadece değersiz bir d&uuml;nya metası olduğu ve bu vesileyle insanların denenmek istendiğinin bildirildiği, hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet tefsir ve hadis kaynaklarında yer almıştır.</p>\n\n<p>\n	Amir bin Hureys diyor: &quot;Hz. İmam Cafer-i Sadık (a.s)&#39;a, Allah Teal&acirc;&#39;nın; <strong>&quot;... K&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan, Rabbinin izniyle her zaman meyve veren temiz bir ağa&ccedil;...&quot;</strong> ayetini sordum. İmam: <em>&quot;Ağacın k&ouml;k&uuml; Hz. Resulullah, dalı Hz. Ali, budakları ikisinin z&uuml;rriyetinden olan imamlar, meyvesi imamların ilmi, yaprakları ise takip&ccedil;ileri olan m&uuml;minlerdir...&quot;</em> buyurdu.<a href=\"#_edn73\" name=\"_ednref73\" title=\"\">[lxxiii]</a></p>\n\n<p>\n	İbn-i Hatem, Ebu Ya&#39;la&#39;dan ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&quot;&Uuml;meyye Oğulları&#39;nın yerin minberleri &uuml;zerine &ccedil;ıktıkları bana g&ouml;sterildi. Onlar, yakında size h&acirc;kim olacaklar; onları k&ouml;t&uuml; y&ouml;neticiler olarak bulacaksınız.&quot;</em> Resulullah (s.a.a) buna &uuml;z&uuml;ld&uuml;. İşte bunun i&ccedil;in Allah Teal&acirc;, <strong>&quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot;</strong> ayetini nazil etti.&quot;<a href=\"#_edn74\" name=\"_ednref74\" title=\"\">[lxxiv]</a></p>\n\n<p>\n	Keza İbn-i Ebu Hatem, İbn-i M&uuml;rdeveyh, Beyhak&icirc; ve İbn-i Asakir, Said bin M&uuml;seyyib&#39;den ş&ouml;yle dediğini tahri&ccedil; etmişlerdir: &quot;Hz. Resulullah (s.a.a), &Uuml;meyye Oğulları&#39;nın minberlere &ccedil;ıktıklarını r&uuml;yada g&ouml;rd&uuml;. Hazret, bundan rahatsız oldu. Bunun &uuml;zerine Allah Teal&acirc;, Hazret&#39;e, onlara verilenin sadece d&uuml;nya olduğunu vahyetti. Hazret buna sevindi. İşte Allah Teal&acirc;&#39;nın; <strong>&quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot;</strong> ayeti bunu bildirmektedir.&quot;<a href=\"#_edn75\" name=\"_ednref75\" title=\"\">[lxxv]</a></p>\n\n<p>\n	Yine İbn-i Murdeveyh nakletmiştir ki: &quot;&Uuml;mm&uuml;&#39;l-M&uuml;minin Aişe, Mervan bin Hakem&#39;e ş&ouml;yle dedi: &quot;Resulullah&#39;ın babana ve ceddine: <em>&lsquo;Siz Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağa&ccedil;sınız.&#39;</em> dediğini duydum.&quot;<a href=\"#_edn76\" name=\"_ednref76\" title=\"\">[lxxvi]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in muteber tefsircilerinden Kurtub&icirc;, kendi tefsirinde yukarıda bahsi ge&ccedil;en Peygamber&#39;in r&uuml;yası ve Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağacı beyan eden ayetin tefsiri ile ilgili olarak birtakım ihtimallerden sonra şunları yazıyor: &quot;&Uuml;&ccedil;&uuml;nc&uuml; bir rivayette İbn-i Abbas ş&ouml;yle demiştir: &quot;Resulullah (s.a.a) Mervan Oğulları hakkında onların maymunlar gibi minberine sı&ccedil;radıklarını r&uuml;yada g&ouml;rd&uuml;. Bu, Hazret&#39;i rahatsız etti. Bunun &uuml;zerine, kendisine, onlara verilenin sadece d&uuml;nya olduğu s&ouml;ylendi. Hazret&#39;in h&uuml;zn&uuml; gitti. Ancak, Mekke&#39;de Hazret&#39;in minberi yoktu. Fakat Mekke&#39;de, Medine&#39;de olacak minberini g&ouml;rmesi muhtemeldir.&quot;</p>\n\n<p>\n	Bu &uuml;&ccedil;&uuml;nc&uuml; tevile Sehl bin Sa&#39;d da kail olmuştur. Sa&#39;d ş&ouml;yle demiştir: &quot;Bu r&uuml;ya şudur ki, Hz. Resulullah (s.a.a) &Uuml;meyye Oğulları&#39;nın minberine maymunların sı&ccedil;raması gibi sı&ccedil;rayarak &ccedil;ıktığını r&uuml;yada g&ouml;rd&uuml;. Hazret buna &uuml;z&uuml;ld&uuml; ve o g&uuml;nden itibaren &ouml;lene kadar artık g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi. İşte bu ayet nazil olarak Hazret&#39;e onların h&uuml;k&uuml;mdarlıklarını ve &ccedil;ıkışlarını, insanlar i&ccedil;in bir imtihan vesilesi kıldığını bildirdi. Zaten Hz. Hasan bin Ali de Muaviye&#39;ye biat ederken, <strong>&quot;Bilmem belki de o sizi denemek ve bir s&uuml;reye kadar yaşatmak i&ccedil;indir.&quot;</strong><a href=\"#_edn77\" name=\"_ednref77\" title=\"\">[lxxvii]</a> ayetini okumuştu.&quot;<a href=\"#_edn78\" name=\"_ednref78\" title=\"\">[lxxviii]</a></p>\n\n<p>\n	Yine Kurtub&icirc; ş&ouml;yle der: &quot;İbn-i Abbas bu ağa&ccedil;tan maksadın &Uuml;meyye Oğulları olduğunu s&ouml;ylemiştir...&quot;</p>\n\n<p>\n	Aişe de Mervan&#39;a: &quot;Sen babanın sulb&uuml;nde iken Allah onu l&acirc;netlemiştir. &Ouml;yleyse, sen de Allah&#39;ın l&acirc;netlediğinin bir par&ccedil;asısındır.&quot; demiştir.&quot;<a href=\"#_edn79\" name=\"_ednref79\" title=\"\">[lxxix]</a></p>\n\n<p>\n	Kısacası; Kur&#39;&acirc;n&#39;da ge&ccedil;en &quot;temiz ağa&ccedil;&quot;tan maksadın Hz. Resul ve Ehl-i Beyt&#39;i olduğu, &quot;&ccedil;irkin ağa&ccedil; ve Resulullah&#39;ı &uuml;zen r&uuml;ya&quot;dan da &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı kastedildiği, Ehl-i Beyt mektebi m&uuml;fessir ve hadis&ccedil;ilerine il&acirc;veten, Taber&icirc;, Kurtub&icirc;, İbn-i Kesir ve Suyut&icirc; gibi Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessir ve hadis&ccedil;ilerinin de ayetin muhtemel yorumu olarak zikrettikleri ve hakkında hadis naklettikleri bir husustur. Zaten bizim de bunları zikretmekten maksadımız, mezk&ucirc;r ayet hakkında kesin bir yorum ortaya koymak değildir. Biz, sadece Kur&#39;&acirc;n&#39;da ge&ccedil;en temiz kelime ve temiz ağacın tatbik a&ccedil;ısından Hz. Resul ve pak Ehl-i Beyt&#39;ine yorumlandığını ve bu hususta Ehl-i Beyt ve Ehl-i S&uuml;nnet ekol&uuml;nce hadisler nakledildiğini g&ouml;stermektir. &Ouml;zellikle de Allah Teal&acirc;, Hz. İsa&#39;dan bahsederken onu kendisinin bir kelimesi (s&ouml;z&uuml;) olarak nitelemekte ve Hz. Meryem&#39;den s&ouml;z ederken de onu g&uuml;zel bir bitki gibi yeşerttiğinden bahsetmektedir. Allah Teal&acirc;, Hz. İsa (a.s) hakkında ş&ouml;yle buyuruyor: <strong>&quot;Hani melekler demişti ki: &lsquo;Ey Meryem! Allah seni, kendisinden bir kelime (s&ouml;z) ile m&uuml;jdeliyor. Adı Meryem oğlu İsa Mesih&#39;tir; d&uuml;nyada da, ahirette de (Allah&#39;a) yakın olanlardandır.&#39;&quot;</strong><a href=\"#_edn80\" name=\"_ednref80\" title=\"\">[lxxx]</a> Hz. Meryem hakkında da ş&ouml;yle buyuruyor: <strong>&quot;Rabbi onu g&uuml;zel bir şekilde kabul buyurdu; onu g&uuml;zel bir bitki gibi yeşertti...&quot;</strong><a href=\"#_edn81\" name=\"_ednref81\" title=\"\">[lxxxi]</a> O h&acirc;lde bir insandan bahsederken onu s&ouml;z, ağa&ccedil; ve bitki tabirleriyle anması, Kur&#39;&acirc;n&#39;ın ve il&acirc;h&icirc; kitapların beyan &uuml;sl&ucirc;plarından biridir. Dolayısıyla Tevrat&#39;tan naklettiğimiz ibarede de Hz. Mehdi (a.s)&#39;ın Yesse&#39;nin k&uuml;t&uuml;ğ&uuml;nden &ccedil;ıkan bir fidan olarak nitelenmesi, il&acirc;h&icirc; beyanlara yabancı bir beyan değildir. Bilhassa Tevrat&#39;ın sonraki ibarelerinden Allah&#39;ın teyidine mazhar olan b&uuml;y&uuml;k bir insandan s&ouml;z edildiği a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ndedir.</p>\n\n<p>\n	Burada şunu da vurgulamalıyız ki, bizim bu m&uuml;jdede yer alan Yesse&#39;nin k&ouml;k&uuml;nden &ccedil;ıkan fidanı, Hz. Mehdi (a.s)&#39;a yorumlamamız, Kamus-u Mukaddes&#39;de yer alan &quot;Yesse&quot; kelimesinin &quot;G&uuml;&ccedil;l&uuml;&quot; anlamına geldiği ve Raut&#39;un torunu olan Hz. Davud&#39;un babasına verilen isim olduğu ve Hz. Davud&#39;un kendisi İsrail Oğulları&#39;nın b&uuml;y&uuml;k peygamberlerinden olduğu h&acirc;lde &quot;Yesse&#39;nin oğlu&quot; ismiyle anıldığı y&ouml;n&uuml;ndeki a&ccedil;ıklamayla bir &ccedil;elişkisi yoktur. Zira ki, b&ouml;yle olsa da bu tabirden Hz. Mehdi (a.s)&#39;ın kastedildiği ortadadır. &Ccedil;&uuml;nk&uuml; Hz. İmam Mehdi (a.s)&#39;ın annesi Nergis Hatun Hz. Davud (a.s)&#39;ın soyundan gelen Rum padişahının kızı olduğundan, İmam Mehdi (a.s) anne tarafından Hz. Davud&#39;a ulaşmaktadır.</p>\n\n<p>\n	Ayrıca malumdur ki, bu m&uuml;jdeyi Hz. Davud&#39;un kendisine veya oğlu Hz. S&uuml;leyman&#39;a, yahut anne tarafından Hz. Davud&#39;un torunlarından olan Hz. İsa&#39;ya yorumlamak da m&uuml;mk&uuml;n değildir. Zira bu m&uuml;jdede belirtilen cihanş&uuml;mul adalet ve il&acirc;h&icirc; h&acirc;kimiyetin bu il&acirc;h&icirc; &ouml;nderlerin hi&ccedil;birinin zamanında tahakkuk bulmadığı bilinmektedir. O h&acirc;lde bu zat, ahir zamanda gelip mutlak adaleti sağlayacağı İslam Peygamberi tarafından da m&uuml;jdelenen İmam Mehdi (a.s)&#39;dan gayrisi değildir ve o Hazret&#39;ten gayri hi&ccedil;bir kimseyle &ouml;rt&uuml;şmemektedir.</p>\n\n<p>\n	Metnin ikinci c&uuml;mlesi ş&ouml;yle idi: &quot;Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak.&quot;</p>\n\n<p>\n	Bu &ouml;zellik, b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderlerin başta gelen ve onları diğerlerinden ayıran en &ouml;nemli &ouml;zelliktir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderler, Ruh&uuml;&#39;l-Kud&uuml;s denen Rab ruhuyla teyit edilmektedirler.</p>\n\n<p>\n	Cabir diyor: &quot;Hz. Ebu Cafer Muhammed B&acirc;kır (a.s)&#39;a, imamın ilmini sordum. Hazret ş&ouml;yle buyurdular: <em>&quot;Ey Cabir! Peygamberler ve vasilerinde beş ruh bulunmaktadır: Ruhu&#39;l-Kud&uuml;s, ruhu&#39;l-iman, ruhu&#39;l-hayat, ruhu&#39;l-kuvvet ve ruh&#39;uş-şehvet. Ey Cabir! Onlar Arş&#39;ın altından yerin altına kadar olanları Ruhu&#39;l-Kud&uuml;s ile bilmekteler.&quot; </em>Sonra da ş&ouml;yle buyurdu:<em> &quot;Ey Cabir! Ruhu&#39;l-Kud&uuml;s dışındaki bu d&ouml;rt ruha bir arıza gelebilir ve yanılgıya kapılabilirler. Ruhu&#39;l-Kud&uuml;s ise ne lehve dalar, ne de hafifliğe kapılır.&quot;</em><a href=\"#_edn82\" name=\"_ednref82\" title=\"\">[lxxxii]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim de peygamberlerin Ruhu&#39;l-Kud&uuml;s denen &ouml;zel bir il&acirc;h&icirc; ruh vasıtasıyla donatıldığını beyan etmektedir. Allah Teal&acirc; ş&ouml;yle buyurmaktadır: <strong>&quot;O, dereceleri y&uuml;kselten, Arş sahibi (Allah), kavuşma g&uuml;n&uuml;n&uuml; ihtar etmek i&ccedil;in emrinden olan Ruhu, kullarından dilediğine indirir.&quot;</strong><a href=\"#_edn83\" name=\"_ednref83\" title=\"\">[lxxxiii]</a></p>\n\n<p>\n	Keza ş&ouml;yle buyurmuştur: <strong>&quot;Melekleri, kullarından dilediğine, emrinden olan Ruh ile indirir. İnsanları uyarın ki, benden başka il&acirc;h yoktur. Benden sakının.&quot;</strong><a href=\"#_edn84\" name=\"_ednref84\" title=\"\">[lxxxiv]</a></p>\n\n<p>\n	Hz. İsa (a.s)&#39;dan bahsederken de peygamberlerine indirdiğini belirttiği ruhun Ruhu&#39;l-Kud&uuml;s olduğunu a&ccedil;ık&ccedil;a beyan ederek ş&ouml;yle buyurmuştur: <strong>&quot;Allah, &lsquo;Ey Meryem oğlu İsa! Sana ve anana olan nimetimi an.&#39; demişti, &lsquo;Hani seni Ruhu&#39;l-Kud&uuml;s ile desteklemiştim; beşikte ve yetişkin iken insanlarla konuşu&shy;yordun; sana kitabı, hikmeti, Tevrat&#39;ı ve İncil&#39;i &ouml;ğretmiştim. Sen iznimle, &ccedil;amurdan kuş gibi bir şey yapıyor, ona &uuml;fl&uuml;yordun da iznimle kuş oluyordu; anadan doğma k&ouml;r&uuml;, alacalıyı iznimle iyi ediyordun; &ouml;l&uuml;leri iznimle diriltiyordun. İsrail Oğulları&#39;na belgelerle geldiğinde, onlardan ink&acirc;r edenler, &quot;Bu apa&ccedil;ık bir b&uuml;y&uuml;d&uuml;r.&quot; demişlerdi de ben onların sana zarar vermelerini &ouml;nlemiştim.&quot;</strong><a href=\"#_edn85\" name=\"_ednref85\" title=\"\">[lxxxv]</a></p>\n\n<p>\n	Hz. Resul hakkında da ş&ouml;yle buyurmuştur: <strong>&quot;İşte sana da emrimizden olan bir Ruh vahyettik. Sen kitap nedir, iman ne&shy;dir &ouml;nceleri bilmezdin; fakat biz onu, kullarımızdan dilediğimizi onunla doğru yola eriştirdiğimiz bir nur kıldık.&quot;</strong><a href=\"#_edn86\" name=\"_ednref86\" title=\"\">[lxxxvi]</a></p>\n\n<p>\n	Ebu Basir diyor: &quot;Hz. Ebu Abdullah İmam Cafer Sadık (a.s)&#39;a Allah Teal&acirc;&#39;nın <strong>&quot;İşte sana da emrimizden olan bir Ruh vahyettik...&quot;</strong> ayetini sordum. İmam (a.s) ş&ouml;yle buyurdu: <em>&quot;O, Allah Azze ve Celle&#39;nin yaratıklarından Cebrail ve Mikail&#39;den daha b&uuml;y&uuml;k olan bir yaratığıdır. O, Hz. Resulullah (s.a.a) ile beraberdi. Ona bilgi verir ve onu koruyordu. O, Peygamber&#39;den sonra İmamlarla beraberdir.&quot;</em><a href=\"#_edn87\" name=\"_ednref87\" title=\"\">[lxxxvii]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;in bu a&ccedil;ıklamalardan, Tevrat&#39;ın ahir zamanda gelerek d&uuml;nyayı ıslah edeceğini bildirdiği b&uuml;y&uuml;k ıslah&ccedil;ının (Hz. Mehdi -a.s-) Ruhu&#39;l-Kud&uuml;s tarafından destekleneceğine dair olan beyanın il&acirc;h&icirc; beyanlara aykırı olmadığı gibi, kesin il&acirc;h&icirc; beyanın bu doğrultuda olduğu a&ccedil;ık&ccedil;a anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;&acirc;n-ı Kerim b&uuml;t&uuml;n il&acirc;h&icirc; temsilcilerin en belirgin &ouml;zelliklerinin bu &ouml;zellik olduğunu a&ccedil;ık&ccedil;a beyan etmektedir.</p>\n\n<p>\n	Metinde vurgulanan &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik &quot;ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek&quot; tabiriyle ifade edilmiştir.</p>\n\n<p>\n	Bu c&uuml;mle, İmam Mehdi (a.s)&#39;ın olayların zahir&icirc; g&ouml;r&uuml;n&uuml;m ve zahir&icirc; duyumuna g&ouml;re değil, ger&ccedil;ek mahiyetlerine g&ouml;re h&uuml;kmedeceğine işaret etmektedir. Nitekim Ehl-i Beyt kanalından gelen bir&ccedil;ok hadiste İmam (a.s)&#39;ın bu &ouml;zelliğine işaretle; <em>&quot;Kıyam edecek Mehdi (a.s) kıyam ettiğinde, insanlardan delil ve tanık talep etmeyecek ve Davud ve S&uuml;leyman (a.s)&#39;ın y&ouml;ntemiyle h&uuml;kmedecektir.&quot;</em><a href=\"#_edn88\" name=\"_ednref88\" title=\"\">[lxxxviii]</a> denilmiştir.</p>\n\n<p>\n	Metinde İmam&#39;ın d&ouml;rd&uuml;nc&uuml; &ouml;zelliği olarak; &quot;fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in doğrulukla karar verecek.&quot; tabiri yer almıştır.</p>\n\n<p>\n	İmam Mehdi (a.s)&#39;ın bu &ouml;zelliğine hem Kur&#39;&acirc;n-ı Kerim&#39;de, hem de Hz. Resul ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde işaret edilmiştir. Buna g&ouml;re, o Hazret her t&uuml;rl&uuml; zul&uuml;m ve haksızlığa son vererek, tarih boyunca horlanan, ezilen ve haksızlığa uğratılanların haklarını ger&ccedil;ek anlamda alacak ve tarih boyunca zayıf tutulanları hakik&icirc; zafere ulaştıracaktır. İşte Kur&#39;&acirc;n-ı Kerim&#39;in <strong>&quot;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&quot;</strong><a href=\"#_edn89\" name=\"_ednref89\" title=\"\">[lxxxix]</a> mealindeki ayeti, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca buna yorumlanmış ve bu ger&ccedil;eği ifade eden m&uuml;jdeler, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca insanlığa verilmiştir. İnşallah ileride Hz. Resul ve Ehl-i Beyt İmamları&#39;nın bu m&uuml;jdesini i&ccedil;eren beyanlarından bazı &ouml;rnekler vereceğiz.</p>\n\n<p>\n	Metinde İmam Mehdi (a.s)&#39;ın beşinci &ouml;zelliği olarak &quot;ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek.&quot; tabiri ge&ccedil;miştir.</p>\n\n<p>\n	Bu a&ccedil;ıklamada, Hazret&#39;in hi&ccedil;bir Allah ve din d&uuml;şmanına, nifak ehline ve m&uuml;stekbire bir mazeret ve bahane bırakmayacak şekilde, kelimetullahı y&uuml;celtecek ve galip kılacak &uuml;st&uuml;n bel&acirc;gat ve fesahat sahibi olacağından s&ouml;z edilmektedir. &Ouml;yle ki, &uuml;st&uuml;n bel&acirc;gat ve fesahati sayesinde, onların her t&uuml;rl&uuml; mazeret ve bahanelerinin asılsızlığını ve &ccedil;&uuml;r&uuml;kl&uuml;ğ&uuml;n&uuml; a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne serecek ve hak yol olan Allah dinini, akılların teslim ettiği ş&uuml;phe g&ouml;t&uuml;rmeyen sağlam temeller &uuml;zerine oturtacaktır. Ni&ccedil;in b&ouml;yle olmasın ki?! Oysaki o, Allah Teal&acirc;&#39;nın, <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_edn90\" name=\"_ednref90\" title=\"\">[xc]</a> ayetinde vaat ettiği Allah dininin kesin zaferini sağlayacak son kurtarıcıdır. Bu, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın mezk&ucirc;r ayetin tefsirinde beyan buyurdukları, kalplere &uuml;mit veren kesin bir ger&ccedil;ektir.</p>\n\n<p>\n	Metnin geri kalan &quot;Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak. Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.&quot; b&ouml;l&uuml;m&uuml;, Hz. Mehdi (a.s)&#39;ın d&ouml;neminde sağlanacağı bildirilen mutlak adalet, sadakat ve emniyet ortamıyla insanlığın ulaşacağı y&uuml;ksek bilge toplumu sembolik bir dil ile ifade etmektedir. &Ouml;yle ki, b&uuml;t&uuml;n zalimlerin ve m&uuml;stekbirlerin sultasına son verilecek, her t&uuml;rl&uuml; zul&uuml;m, haksızlık ve mahrumiyet ortadan kaldırılacak, il&acirc;h&icirc; ilimler ger&ccedil;ek y&ouml;n&uuml;yle ortaya koyularak insanlık &acirc;lemi ilme doyurulacak, artık ne zul&uuml;m, haksızlık ve mahrumiyet korkusu kalacak, ne de cehalet endişesi. B&ouml;ylece insanlık, salihlerin &ouml;nderliğinde hakik&icirc; huzur ve saadetine kavuşacaktır. &Ouml;yle ki, hadislerde ge&ccedil;en tabirle &ouml;nceden vefat etmiş olan insanlar bile tekrar d&uuml;nya hayatına d&ouml;nerek b&ouml;yle bir mesut toplumda yaşamayı arzulayacaklardır. B&uuml;t&uuml;n bunlar, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Hz. Mehdi (a.s)&#39;ın d&ouml;nemini anlatan beyanlarında a&ccedil;ık&ccedil;a belirtilmekle birlikte, Allah Teal&acirc;&#39;nın; <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_edn91\" name=\"_ednref91\" title=\"\">[xci]</a> Ve <strong>&quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini, b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vaat etmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş koşmasınlar...&quot;</strong><a href=\"#_edn92\" name=\"_ednref92\" title=\"\">[xcii]</a> gibi ayetleri de bu ger&ccedil;eği ortaya koymaktadır.</p>\n\n<p>\n	Şimdi Ehl-i S&uuml;nnet ve Ehl-i Beyt kanalından gelen Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Tevrat&#39;tan naklettiğimiz bu m&uuml;jdeyi doğrular nitelikte olan beyanlarından birer &ouml;rnek verelim:</p>\n\n<p>\n	<strong>a)</strong> Ebu Said Hudr&icirc;, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	<em>&quot;Sizlere Mehdi&#39;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklardır ve o, malları sahih olarak taksim edecektir.&quot;</em> Adamın birisi: &quot;Sahih olarak nasıl taksim edecek?&quot; diye sorduğunda: <em>&quot;Halkın arasında eşit olarak (dağıtacaktır).&quot;</em> buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler: <em>&quot;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. Nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara, Mehdi bana mal vermeni emrediyor, de.&#39; denilecek. Hazinedar</em> <em>ona; &lsquo;Se&ccedil;.&#39; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum? Yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&quot;</em><a href=\"#_edn93\" name=\"_ednref93\" title=\"\">[xciii]</a></p>\n\n<p>\n	<strong>b)</strong> B&uuml;y&uuml;k Ehl-i Beyt alimi All&acirc;me Meclis&icirc;, hadis ansiklopedisi niteliğinde olan değerli eseri Biharu&#39;l-Envar kitabında, yine b&uuml;y&uuml;k Ehl-i Beyt alimi Şeyh Saduk&#39;un El-Hisal adlı eserinde Hz. Ali (a.s)&#39;dan naklettiği şu hadise yer vermiştir: Hz. Ali (a.s) ş&ouml;yle buyurdu: <em>&quot;Allah bizimle başlatmıştır, bizimle de sona erdirecektir. Bizimle dilediğini siler, bizimle dilediğini sabitleştirir ve bizimle yağmur yağdırır. &Ouml;yleyse aldatıcı, sizi Allah hakkında aldatmasın. Allah Azze ve Celle&#39;nin sakladığı andan itibaren g&ouml;k, Allah&#39;ın sakladığı sudan bir damla bile indirmemiştir. Bizim Kaimimiz kıyam edince, g&ouml;k yağmurunu indirecek; yer yeşilliğini &ccedil;ıkaracak; kulların kalplerinden husumet giderilecek; yırtıcı olan ve yırtıcı olmayan hayvanlar ıslah edilecektir. &Ouml;yle ki, bir kadın Irak&#39;tan Şam&#39;a tek başına, başında sepeti olduğu h&acirc;lde y&uuml;r&uuml;yerek gidecek, ayağını yeşillikten gayri bir şeye koymayacak, onu bir yırtıcı hayvan &uuml;rk&uuml;tmeyecek ve korkutmayacaktır.&quot;</em><a href=\"#_edn94\" name=\"_ednref94\" title=\"\">[xciv]</a></p>\n\n<p>\n	Burada şunu vurgulamalıyız ki, Tevrat&#39;tın bu a&ccedil;ıklaması ve Hz. Resul-i Ekrem ve Hz. Ali (a.s)&#39;dan naklettiğimiz bu iki hadis ve benzerleri, Hz. Mehdi (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan evrensel adalet, huzur ve emniyet ortamını sembolik bir dille anlatmaktadır. Yani, şunu belirtmek istiyorlar ki o zaman adalet, emniyet ve huzur ortamı, hatta hayvanlar &acirc;lemine bile sirayet etmiştir, denecek kadar yaygınlaşacaktır. Bu ise, metnin sonunda belirtildiği &uuml;zere d&uuml;nyayı dolduracak olan Rab bilgisi sayesinde sağlanacaktır. Nitekim Ehl-i Beyt İmamları&#39;ndan Hz. İmam Muhammed B&acirc;kır (a.s)&#39;dan Hz. İmam Mehdi hakkında gelen bir hadiste bu mevzua işaretle ş&ouml;yle denmiştir: <em>&quot;Bizim Kaimimiz kıyam ettiğinde Allah elini kullarının başlarına koyacak ve b&ouml;ylece onların akıllarını toplayacak ve zihinlerini kemale kavuşturacaktır.&quot;</em><a href=\"#_edn95\" name=\"_ednref95\" title=\"\">[xcv]</a></p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Tevrat&#39;ta yer alan ahir zamanda salih kulların eliyle, hayvanlar &acirc;lemini bile kuşatacak bir emniyet ortamının sağlanacağına dair a&ccedil;ıklamaya benzer a&ccedil;ıklamaların, Ehl-i Beyt İmamları&#39;ndan da geldiğini g&ouml;rmekteyiz.</p>\n\n<p>\n	Hz. İmam Ali (a.s)&#39;dan gelen bir hadiste ş&ouml;yle ge&ccedil;mektedir: <em>&quot;Sonra Mehdi kendi y&ouml;neticilerini insanlar arasında adaleti sağlamak i&ccedil;in b&uuml;t&uuml;n &uuml;lkelere g&ouml;nderir. -&Ouml;yle bir adalet ortamı sağlanır ki- koyun kurtla bir yerde otlar, &ccedil;ocuklar yılanlar ve akreplerle oynarlar ve onlar &ccedil;ocuklara asla zarar vermezler. K&ouml;t&uuml;l&uuml;k tamamıyla gider, sadece hayır kalır...&quot;</em><a href=\"#_edn96\" name=\"_ednref96\" title=\"\">[xcvi]</a></p>\n\n<p>\n	<strong>3-</strong> Hz. Davud&#39;un <strong>Mezmurlar</strong>&#39;ında<a href=\"#_edn97\" name=\"_ednref97\" title=\"\">[xcvii]</a> da ahir zaman kurtarıcısı ile ilgili m&uuml;jdeler mevcuttur. Hz. Davud&#39;un 25. Mezmuru&#39;nda ş&ouml;yle ge&ccedil;er: &quot;...RABDEN korkan adam kimdir? Se&ccedil;eceği yolu ona &ouml;ğretecek. Canı iyilikte oturacak; onun z&uuml;rriyeti de yeri miras alacaktır. RABBİN sırrı kendisinden korkanlarındır ve ahdini onlara bildirir.&quot;<a href=\"#_edn98\" name=\"_ednref98\" title=\"\">[xcviii]</a></p>\n\n<p>\n	Hz. Davud&#39;un 37. Mezmuru&#39;nda da m&uuml;kerrer olarak bu m&uuml;jde verilmiştir. Adı ge&ccedil;en Mezmur&#39;da ş&ouml;yle denilmektedir: &quot;... &Ccedil;&uuml;nk&uuml; şerirler kesilip atılacak; Fakat RABBİ bekleyenler, d&uuml;nyayı miras alacaklardır. Biraz bekle ve k&ouml;t&uuml; yok olacaktır; onun yerini araştıracaksın ve yok olacaktır. Fakat halimler d&uuml;nyayı miras alacaklar ve sel&acirc;met bolluğunda lezzet bulacaklardır... Salihin azı, &Ccedil;ok k&ouml;t&uuml;lerin bolluğundan iyidir. &Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;lerin pazuları kırılacaktır; Fakat RAB salihlere destek olur. RAB k&acirc;millerin g&uuml;nlerini bilir, Onların mirası da ebed&icirc; olur... Fakat k&ouml;t&uuml;ler yok olacaklar Ve RABBİN d&uuml;şmanları kuzuların yağı gibi telef olacaklar; Duman i&ccedil;inde telef olacaklardır... &Ccedil;&uuml;nk&uuml; onun m&uuml;barek kıldığı adamlar yeri miras alacak Ve l&acirc;netli kıldığı adamlar kesilip atılır. İnsanın adımları RAB tarafından pekiştirilir Ve onun yolundan hoşlanır. D&uuml;şerse de yere serilmez; &Ccedil;&uuml;nk&uuml; onu elinden tutan RABDİR... Fakat k&ouml;t&uuml;lerin z&uuml;rriyeti kesilip atılacak. Salihler yeri miras alır Ve onda ebediyen otururlar... K&acirc;mil insana g&ouml;z koy ve doğru adama bak; &Ccedil;&uuml;nk&uuml; akıbet sel&acirc;met ehlinindir. Fakat asiler birlikte yok olacaklar; K&ouml;t&uuml;lerin sonu kesilecektir...&quot;<a href=\"#_edn99\" name=\"_ednref99\" title=\"\">[xcix]</a></p>\n\n<p>\n	<strong>4-</strong> 72. <strong>Mezmur</strong>&#39;da ise ş&ouml;yle ge&ccedil;er: &quot;Ey Allah, krala senin h&uuml;k&uuml;mlerini ve kral oğluna senin adaletini ver. Senin kavmine adaletle ve senin hakirlerine hak ile h&uuml;kmetsin. Dağlar, tepeler, adaletle kavme sel&acirc;met getirsin. Kavmin hakirlerine haklarını versin. Fakirlerin oğullarını kurtarsın. Ve gaddarı ezsin. G&uuml;neş ve ay kaldık&ccedil;a, Nesilden nesle senden korksunlar. Yeni bi&ccedil;ilmiş &ccedil;ayıra d&uuml;şen yağmur gibi, toprağı sulayan iyi yağmurlar gibi insin. Onun g&uuml;nlerinde salih &ccedil;i&ccedil;eklensin ve ay yok oluncaya kadar, sel&acirc;met bolluğu bulunsun. Denizden denize kadar ve ırmaktan yerin u&ccedil;larına kadar saltanat s&uuml;rs&uuml;n. &Ccedil;&ouml;l halkı &ouml;n&uuml;nde eğilsinler. Ve d&uuml;şmanları toprağı yalasın... Evet, b&uuml;t&uuml;n krallar ona secde kılsınlar; B&uuml;t&uuml;n milletler ona kulluk etsinler. &Ccedil;&uuml;nk&uuml; imdada &ccedil;ağırınca fakiri ve yardımcısı olmayan hakiri kurtarır. Yoksula ve d&uuml;şk&uuml;ne acır ve fakirlerin canlarını kurtarır. Canlarını hileden ve zorbalıktan kurtarır ve g&ouml;z&uuml;nde onların kanları değerli olur. Yaşasın ve ona Şeba altınından verilsin ve daime onun i&ccedil;in dua etsinler. Her g&uuml;n onu takdis etsinler.&quot;<a href=\"#_edn100\" name=\"_ednref100\" title=\"\">[c]</a></p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Hz. Davud&#39;un Mazmurlar&#39;ında ge&ccedil;en bu vaat aynen Kur&#39;&acirc;n-ı Kerim&#39;de de ge&ccedil;mektedir. Allah Teal&acirc; ş&ouml;yle buyuruyor: <strong>&quot;Andolsun, biz Zikir&#39;den (Tevrat&#39;tan)</strong><a href=\"#_edn101\" name=\"_ednref101\" title=\"\"><strong><strong>[ci]</strong></strong></a><strong> sonra (Davud&#39;a indirilmiş)</strong><a href=\"#_edn102\" name=\"_ednref102\" title=\"\"><strong><strong>[cii]</strong></strong></a><strong> Zebur&#39;da da yazdık ki: Ş&uuml;phe yok ki yery&uuml;z&uuml;, salih kullarıma miras kalır.&quot;</strong><a href=\"#_edn103\" name=\"_ednref103\" title=\"\">[ciii]</a></p>\n\n<p>\n	Yine Allah Teal&acirc; ş&ouml;yle buyurmuştur: <strong>&quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vaat etmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş tutmasınlar...&quot;</strong><a href=\"#_edn104\" name=\"_ednref104\" title=\"\">[civ]</a></p>\n\n<p>\n	Bir başka ayette ise: <strong>&quot;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&quot;</strong><a href=\"#_edn105\" name=\"_ednref105\" title=\"\">[cv]</a> buyurmuştur.</p>\n\n<p>\n	<strong>5-</strong> Ahir zaman kurtarıcısına ilişkin bir m&uuml;jde de Tevrat&#39;ın <strong>İşaya </strong>b&ouml;l&uuml;m&uuml;n&uuml;n 42. babında verilmiştir. Adı ge&ccedil;en bapta ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&quot;İşte, kendisine destek olduğum kulum; canımın kendisinden razı olduğu se&ccedil;me kulum; Ruhumu onun &uuml;zerine koydum; milletler i&ccedil;in hakkı meydana &ccedil;ıkaracaktır. Bağırmayacak ve sesini y&uuml;kseltmeyecek ve onu sokakta işittirmeyecek. Ezilmiş kamışı kırmayacak ve t&uuml;ten fitili s&ouml;nd&uuml;rmeyecek; hakkı hakikate erdirecek. Ve d&uuml;nyada hakkı pekiştirinceye kadar zayıflamayacak ve cesareti kırılmayacak ve adalar onun şeriatını bekleyecekler.</p>\n\n<p>\n	G&ouml;kleri yaratmış ve onları yaymış, yeri ve ondan &ccedil;ıkanları sermiş olan; yer &uuml;zerinde kavme soluk ve onda y&uuml;r&uuml;yenlere ruh veren RAB Allah ş&ouml;yle diyor: Ben, RAB, seni doğrulukla &ccedil;ağırdım ve elini tutacağım ve seni koruyacağım ve k&ouml;r g&ouml;zleri a&ccedil;asın, mahpusları zindandan ve karanlıkta oturanları hapishaneden &ccedil;ıkarasın diye seni kavme ahit, Milletlere ışık olarak vereceğim. Ben Yehovayım, ismim odur ve izzetimi bir başkasına ve hamdımı oyma putlara vermeyeceğim. İşte, &ouml;ncekiler vaki oldu ve yenileri ben bildiriyorum; onlar meydana &ccedil;ıkmadan &ouml;nce size işittiriyorum.&quot;</p>\n\n<p>\n	İlk bakışta, İşaya&#39;nın bu b&ouml;l&uuml;m&uuml;nde Hz. Resul-i Ekrem&#39;den bahsedildiği sanılabilir; ama biraz dikkatle son kurtarıcı olan Hz. Mehdi (a.s)&#39;dan bahsedildiği a&ccedil;ık&ccedil;a anlaşılmaktadır. Zira bu b&ouml;l&uuml;mde s&ouml;z konusu edilen &ouml;zelliklerin Hz. Mehdi (a.s)&#39;dan başkasına tatbik edilmesi m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	<strong>a)-</strong> Bu b&ouml;l&uuml;mde m&uuml;jdesi verilen zatın, sesini y&uuml;kselterek sokakta işittirmeyeceğinden bahsediliyor. Bu &ouml;zellik Hz. Resul&#39;e tatbik etmemektedir. Zira o Hazret&#39;in hayatı boyunca &ccedil;eşitli m&uuml;nasebetle muhtelif mek&acirc;nlarda y&uuml;ksek sesle insanlara hutbe okuduğu ve a&ccedil;ıklamalarda bulunduğu ortadadır. Bu &ouml;zellik, daha &ccedil;ok Hz. Mehdi (a.s)&#39;ın gaybet d&ouml;neminde insanlardan gizlenerek sesini kimseye işittirmediği &ouml;zelliğini ima etmektedir.</p>\n\n<p>\n	<strong>b)-</strong> Bu m&uuml;jdede o zatın d&uuml;nyada hakkı pekiştireceğinden s&ouml;z edilmektedir. Bu &ouml;zellik de Hz. Resul&#39;e tatbik etmemektedir. Zira Allah Resul&uuml;&#39;n&uuml;n hakkı t&uuml;m d&uuml;nyada pekiştiremediğini ortadadır. Hakkı t&uuml;m d&uuml;nyada pekiştirmek vaadinin Hz. Mehdi (a.s)&#39;a ait olup, Allah Teal&acirc;&#39;nın; <strong>&quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;</strong><a href=\"#_edn106\" name=\"_ednref106\" title=\"\">[cvi]</a> ayetinde vaat ettiği mutlak zaferi Hz. Mehdi (a.s)&#39;ın ger&ccedil;ekleştireceği bizatihi Hz. Resul&#39;&uuml;n kendi beyanıyla sabittir.</p>\n\n<p>\n	<strong>c)-</strong> &Uuml;zerinde durmak istediğimiz &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik; adaların, yani yerk&uuml;redeki karaların onun şeriatını, yani y&ouml;netimini beklemesi &ouml;zelliğidir. Bilindiği &uuml;zere, beklenme &ouml;zelliği, o Hazret&#39;in en belirgin sıfatlarından biridir. &Ouml;yle ki, Mehdi-i Muntazar (Beklenen Mehdi) o Hazret&#39;in &ouml;zel lakabı olarak ortaya &ccedil;ıkmıştır. B&uuml;t&uuml;n insanlık, ger&ccedil;ek adaleti b&uuml;t&uuml;n d&uuml;nyada egemen kılacak olan son kurtarıcıyı beklemektedir.</p>\n\n<p>\n	Şeriatın o Hazret&#39;e atfedilmesi de doğaldır. Zira Hz. Resul&#39;&uuml;n hak varisi olarak, Resul&#39;&uuml;n şeriatı onun da şeriatı sayılmaktadır.</p>\n\n<p>\n	<strong>6-</strong> Tevrat&#39;ın <strong>Yeremya </strong>b&ouml;l&uuml;m&uuml;nde de ahir zamanda zalimlerin yok edileceği ve mutlak h&acirc;kimiyetin Allah&#39;ın salih kullarına ge&ccedil;eceğine dair işaretler vardır. Tevrat&#39;ın mezk&ucirc;r b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor:</p>\n\n<p>\n	&quot;Nil gibi y&uuml;kselen bu kimdir? Suları ırmaklar gibi &ccedil;alkanıyor. Nil gibi y&uuml;kselen Mısır&#39;dır ve onun suları ırmaklar gibi &ccedil;alkanıyor ve diyor: Y&uuml;kselip yery&uuml;z&uuml;n&uuml; kaplayacağım; şehirleri ve onlarda oturanları yok edeceğim. Ey atlar, şahlanın; cenk arabaları, saldırın ve yiğitler, kalkan kullanan Kuş ile Put ve yay kullanan ve kuran Lud&icirc;ler &ccedil;ıksınlar. &Ccedil;&uuml;nk&uuml; o g&uuml;n orduların Rabbi Yehovanın g&uuml;n&uuml;d&uuml;r, hasımlarından &ouml;&ccedil; alsın diye, &ouml;&ccedil; g&uuml;n&uuml;d&uuml;r ve kılı&ccedil; yiyip doyacak ve kana kana onların kanından i&ccedil;ecek; &ccedil;&uuml;nk&uuml; şimal diyarında, Fırat ırmağı yanında, orduların Rabbi Yehovanın kurbanı var.&quot;<a href=\"#_edn107\" name=\"_ednref107\" title=\"\">[cvii]</a></p>\n\n<p>\n	Tevrat&#39;ın bu b&ouml;l&uuml;m&uuml;ndeki a&ccedil;ıklamada &ouml;zellikle dikkat &ccedil;eken husus, o g&uuml;n&uuml;n zalimlerden &ouml;&ccedil; alma g&uuml;n&uuml; olarak belirtilmesi ve Fırat kenarında Yehovanın kurbanından s&ouml;z edilmesidir.</p>\n\n<p>\n	Ne ilgin&ccedil;tir ki, Ehl-i Beyt kanalından ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında gelen a&ccedil;ıklamalarda da o Hazret&#39;in zalimlerden, başta Fırat kenarında susuz şehit edilen Kerbela şehidi İmam H&uuml;seyin (a.s) olmak &uuml;zere tarih boyunca b&uuml;t&uuml;n peygamberler ve peygamber evl&acirc;tlarına karşı işlenen mezalimin &ouml;c&uuml;n&uuml; alacağı kaydedilmiştir.</p>\n\n<p>\n	&Ouml;rneğin, Ehl-i Beyt İmamları&#39;ndan İmam Mehdi (a.s) hakkında gelen N&uuml;dbe duasında o Hazret&#39;e ş&ouml;yle seslenilmiştir: <em>&quot;Nerededir, o peygamberlerin ve peygamber evl&acirc;tlarının kanlarının &ouml;c&uuml;n&uuml; alacak olan? Nerededir, o Kerbela&#39;da katledilen şehidin kanının &ouml;c&uuml;n&uuml; alacak olan?&quot;</em> <a href=\"#_edn108\" name=\"_ednref108\" title=\"\">[cviii]</a></p>\n\n<p>\n	<strong>7-</strong> Tevrat&#39;ın <strong>Daniel</strong> kitabında ise ahir zaman kurtarıcısıyla ilgili olarak şu bilgiler yer almıştır: &quot;Gece r&uuml;yetlerinde g&ouml;rd&uuml;m ve işte, insanoğluna benzer biri g&ouml;klerin bulutları ile geldi ve g&uuml;nleri eski olana kadar geldi ve onun &ouml;n&uuml;ne kendisini yaklaştırdılar. Ve b&uuml;t&uuml;n kavımlar, milletler ve diller ona kulluk etsinler diye, kendisine saltanat ve izzet ve krallık verildi; onun saltanatı ge&ccedil;meyecek ebed&icirc; bir saltanattır ve krallığı yıkılmayacak bir krallıktır... Fakat krallığı Y&uuml;ce Olanın mukaddesleri alacaklardır ve ebede kadar ve ebetler ebedine kadar krallığı onlar edineceklerdir.&quot;<a href=\"#_edn109\" name=\"_ednref109\" title=\"\">[cix]</a></p>\n\n<p>\n	<strong>8-</strong> Yine <strong>Daniel</strong> kitabında aynı mevzu hakkında ş&ouml;yle denilmiştir: &quot;Ve senin kavmin oğulları i&ccedil;in durmakta olan b&uuml;y&uuml;k reis, <strong>Mikael</strong>, o vakit kalkacak ve millet olandan beri o zamana kadar vaki olmamış bir sıkıntı vaki olacak ve o vakit senin kavmin, kitapta yazılı bulunan herkes kurtulacak. Ve yerin toprağında uyuyanlardan bir&ccedil;oğu, bunlar ebed&icirc; hayata ve şunlar utanca ve ebed&icirc; nefrete uyanacaklar. Ve anlayışlı olanlar g&ouml;k kubbesinin parıltısı gibi, bir&ccedil;oğunu sal&acirc;ha d&ouml;nd&uuml;renler de yıldızlar gibi ebediyen ve daima parlayacaklar. Fakat sen, ey Daniel, sonun vaktine kadar bu s&ouml;zleri sakla ve kitabı m&uuml;h&uuml;rle; bir&ccedil;ok adamlar araştıracaklar ve bilgi &ccedil;oğalacaktır.&quot;<a href=\"#_edn110\" name=\"_ednref110\" title=\"\">[cx]</a></p>\n\n<p>\n	<strong>9-</strong> Tevrat&#39;ın Habakkuk b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle ge&ccedil;er: &quot;Ve RAB bana cevap verip dedi: R&uuml;yeti yaz ve levhaların &uuml;zerine a&ccedil;ık&ccedil;a kaz da, onu okuyan koşsun. &Ccedil;&uuml;nk&uuml; daha r&uuml;yet muayyen vakit i&ccedil;indir ve sona doğru acele ediyor ve yalan &ccedil;ıkmayacaktır; eğer gecikirse, onu bekle; &ccedil;&uuml;nk&uuml; elbette gelecek ve ge&ccedil; kalmayacaktır... Kanla şehir yapanın ve haksızlıkla belde kuranın vay başına! İşte, kavimlerin ateş i&ccedil;in emek &ccedil;ekmeleri ve &uuml;mmetlerin boş yere yorulmaları ordular RABBİNDEN değil mi? &Ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya RAB izzetinin bilgisi ile &ouml;yle dolu olacak.&quot;<a href=\"#_edn111\" name=\"_ednref111\" title=\"\">[cxi]</a></p>\n\n<p>\n	<strong>10-</strong> Tevrat&#39;ın <strong>Tsefanya</strong> b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda zalimlerin yok edilecekleri ve h&acirc;kimiyetin m&uuml;minlere ge&ccedil;eceği ş&ouml;yle anlatılmıştır: &quot;... Kibirlerinin karşılığı bu olacak, &ccedil;&uuml;nk&uuml; tahkir edip ordular RABBİNİN kavmine karşı kendilerini b&uuml;y&uuml;tt&uuml;ler. Onlara karşı RAB korkun&ccedil; olacak; &ccedil;&uuml;nk&uuml; d&uuml;nyanın b&uuml;t&uuml;n il&acirc;hlarını a&ccedil; bırakacak ve insanlar, herkes kendi yerinden milletlerin b&uuml;t&uuml;n adaları ona tapınacaklar.&quot;<a href=\"#_edn112\" name=\"_ednref112\" title=\"\">[cxii]</a></p>\n\n<p>\n	<strong>11-</strong> Yine aynı b&ouml;l&uuml;mde ş&ouml;yle denilmiştir: &quot;Bundan &ouml;t&uuml;r&uuml; ava kalkacağım g&uuml;ne kadar beni bekleyin, RABBİN s&ouml;z&uuml;; &ccedil;&uuml;nk&uuml; h&uuml;km&uuml;m milletleri toplamaktır, ta ki, &uuml;lkeler &uuml;zerine gazabımı, kızgın &ouml;fkemin hepsini d&ouml;kmek i&ccedil;in onların hepsini bir araya getireceğim; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n d&uuml;nya kıskan&ccedil;lığımın ateşiyle yutulacaktır.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; bir y&uuml;rekle RABBE kulluk etmek i&ccedil;in hepsi RABBİN ismini &ccedil;ağırsınlar diye, kavimlere o zaman temiz dudak vereceğim.&quot;<a href=\"#_edn113\" name=\"_ednref113\" title=\"\">[cxiii]</a></p>\n\n<p>\n	<strong>12-</strong> Tevrat&#39;ın <strong>Haggay</strong> b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle yazıyor: &quot;Ordular RABBİNİN s&ouml;z&uuml;; korkmayın. &Ccedil;&uuml;nk&uuml; orduların RABBİ ş&ouml;yle diyor: Bir kere daha, vakit azdır ve ben g&ouml;klerle yeri ve denizle karayı sarsacağım ve b&uuml;t&uuml;n milletleri sarsacağım ve b&uuml;t&uuml;n milletlerin değerli şeyleri gelecek ve bu evi izzetle dolduracağım, orduların RABBİ diyor.&quot;<a href=\"#_edn114\" name=\"_ednref114\" title=\"\">[cxiv]</a></p>\n\n<p>\n	<strong>13-</strong> Tevrat&#39;ın <strong>Zekarya</strong> b&ouml;l&uuml;m&uuml;nde ise ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin egemenliği ş&ouml;yle anlatılıyor: &quot;Ve vaki olacak ki, b&uuml;t&uuml;n memlekette, RABBİN s&ouml;z&uuml;, orada, iki pay kesilip atılacak ve &ouml;lecek ve orada &uuml;&ccedil;te biri artakalacak. Ve bu &uuml;&ccedil;te biri ateşe sokacağım ve g&uuml;m&uuml;ş&uuml; tasfiye ettikleri gibi onları tasfiye edeceğim ve altını denedikleri gibi onları deneyeceğim. Onlar benim ismimi &ccedil;ağıracaklar ve ben onlara cevap vereceğim; ben: Kavmim odur, diyeceğim; onlar da: Allah&#39;ım RABDİR, diyecekler.&quot;<a href=\"#_edn115\" name=\"_ednref115\" title=\"\">[cxv]</a></p>\n\n<p>\n	<strong>14-</strong> Yine <strong>Zekarya </strong>b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &quot;İşte RABBİN g&uuml;n&uuml; geliyor ve senin &ccedil;apul malını senin i&ccedil;inde pay edecekler. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n milletleri Yeruşalime karşı cenge toplayacağım ve şehir alınacak ve evler yağma edilecek ve kadınlar kirletilecek ve şehrin yarısı s&uuml;rg&uuml;ne &ccedil;ıkacak, kavmin artakalanları ise şehirden kesilip atılmayacak. O zaman RAB &ccedil;ıkacak ve muharebe g&uuml;n&uuml;nde nasıl cenk ettiyse, o milletlere karşı &ouml;yle cenk edecek... Ve b&uuml;t&uuml;n d&uuml;nya &uuml;zerinde RAB kral olacak ve o g&uuml;n Rab bir ve ismi bir olacak.&quot;<a href=\"#_edn116\" name=\"_ednref116\" title=\"\">[cxvi]</a></p>\n\n<p>\n	<strong>15-</strong> Tevrat&#39;ın <strong>Malaki</strong> b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin zaferi ş&ouml;yle dile getirilmiştir: &quot;&Ccedil;&uuml;nk&uuml; işte o g&uuml;n geliyor, fırın gibi yanıyor ve b&uuml;t&uuml;n kibirliler ve k&ouml;t&uuml;l&uuml;k işleyenlerin hepsi, saman olacaklar ve gelmekte olan g&uuml;n onları yakacak, orduların RABBİ diyor, &ouml;yle ki, onlarda k&ouml;k ve dal bırakmayacak. Fakat size, ismimden korkanlara, sal&acirc;h g&uuml;neşi kanatlarında şifa olarak doğacak ve &ccedil;ıkacaksınız ve ahırın buzağıları gibi sı&ccedil;ranacaksınız. Ve k&ouml;t&uuml;leri ayakaltına alacaksınız; &ccedil;&uuml;nk&uuml; yapmakta olduğum o g&uuml;nde sizin ayaklarınızın tabanları altında onlar k&uuml;l olacaklar, orduların RABBİ diyor.&quot;<a href=\"#_edn117\" name=\"_ednref117\" title=\"\">[cxvii]</a></p>\n\n<p>\n	Bunlar, Eski Ahit olarak bilinen <strong>Tevrat</strong> ve il&acirc;velerinde yer alan ahir zamana ait a&ccedil;ıklamalardan bazı &ouml;rneklerdi. G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu a&ccedil;ıklamalarda ahir zamanda Allah&#39;ın salih ve se&ccedil;kin kullarının &ouml;nderliğinde h&acirc;kimiyetin tekrar Allah&#39;ın dinine ait olacağı ve yery&uuml;z&uuml;nden zulm&uuml;n kaldırılarak mutlak adaletin sağlanacağı kaydedilmiştir.</p>\n\n<h2 align=\"center\">\n	&nbsp;</h2>\n\n<h2 align=\"center\">\n	Hıristiyanlık Ve Ahd-i Cedid&#39;te Ahır Zaman Kurtarıcısı</h2>\n\n<p>\n	Ahd-i Cedid olarak bilinen <strong>İnciller</strong> ve ilavelerinde de bu husus tekitle vurgulanmış ve bu h&acirc;kimiyetin Hz. İsa (a.s)&#39;ın tekrar d&uuml;nyaya d&ouml;nmesiyle ger&ccedil;ekleşeceği kaydedilmiştir. İncillerin ahır zamana ait bu a&ccedil;ıklamalarının, İslam dinin ahir zamana ait a&ccedil;ıklamalarıyla &ccedil;eliştiği d&uuml;ş&uuml;n&uuml;lmemelidir. &Ccedil;&uuml;nk&uuml; İslam dini de Hz. İsa (a.s)&#39;ın tekrar d&uuml;nyaya d&ouml;neceğini belirtmektedir. Ancak İslam dini, İncillerde yer alan bu bilginin eksik kalan b&ouml;l&uuml;m&uuml;n&uuml; de tamamlamış ve Hz. İsa&#39;nın tekrar d&uuml;nyaya d&ouml;nerek, zalimlerin yok edilmesi ve ilahi h&acirc;kimiyetin kurulmasında son kurtarıcı olan Hz. İmam Mehdi (a.s)&#39;a yardımcı olacağı kaydedilmiştir.</p>\n\n<p>\n	<strong>1-</strong> <strong>Metta</strong> İncili&#39;nde ş&ouml;yle ge&ccedil;er: &quot;İsa zeytinlik dağı &uuml;zerinde otururken, şakirtleri ayrıca gelip ona dediler: Bize s&ouml;yle bu iş ne zaman olacak ve senin gelişine ve d&uuml;nyanın sonuna alamet ne olacak? İsa cevap verip onlara dedi: Sakın kimse sizi saptırmasın. &Ccedil;&uuml;nk&uuml; bir&ccedil;okları: Mesih benim diye benim ismimle gelip bir&ccedil;oklarını saptıracaktır. Siz cenkler ve cenk s&ouml;zleri işiteceksiniz. Sakın sıkılmayın; &ccedil;&uuml;nk&uuml; bunların vaki olması gerekir; fakat daha sonu değildir. &Ccedil;&uuml;nk&uuml; millet millete karşı, &uuml;lke &uuml;lkeye karşı kalkacaktır; yer yer kıtlıklar, zelzeleler olacak. Ve b&uuml;t&uuml;n bu şeyler ağrıların başlangıcıdır. O zaman sizi sıkıntıya koyacaklar ve &ouml;ld&uuml;recekler ve benim ismimden &ouml;t&uuml;r&uuml; b&uuml;t&uuml;n milletler sizden nefret edecekler. Ve o zaman bir&ccedil;okları s&uuml;r&ccedil;&uuml;p birbirini ele verecektir ve birbirlerinden nefret edecekler. Ve bir&ccedil;ok yalancı peygamber kalkıp bir&ccedil;oklarını saptıracaklar. Ve fesat &ccedil;oğalacağından &ouml;t&uuml;r&uuml;, bir&ccedil;oklarının sevgisi soğuyacak. Ancak sona kadar dayanan, kurtulacak odur. Ve melek&ucirc;tun bu incili, milletlerin hepsine şahadet olmak &uuml;zere, b&uuml;t&uuml;n d&uuml;nyada vazedilecektir ve son o zaman gelecektir... Dua edin ki, ka&ccedil;ışınız kışta veya bir Sept g&uuml;n&uuml;nde olmasın. &Ccedil;&uuml;nk&uuml; o zaman b&uuml;y&uuml;k sıkıntı olacaktır ki, d&uuml;nyanın başlangıcından şimdiye kadar olmamıştır ve hi&ccedil; olmayacaktır. O g&uuml;nler kısaltılmış olmasaydı, hi&ccedil;bir adam kurtulamazdı; fakat se&ccedil;ilmiş olanlar uğrunda o g&uuml;nler kısaltılacaktır. O zaman eğer bir kimse size: İşte, Mesih burada yahut şurada derse, inanmayın... &Ccedil;&uuml;nk&uuml; şimşeğin şarkta &ccedil;ıkıp garpta g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, insanoğlunun gelişi de b&ouml;yle olacaktır... O zaman insanoğlunun alameti g&ouml;kte g&ouml;r&uuml;necek; o zaman yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n sıptları d&ouml;v&uuml;necekler ve insanoğlunun g&ouml;ğ&uuml;n bulutları &uuml;zerinde kudretle ve b&uuml;y&uuml;k izzetle geldiğini g&ouml;recekler. Ve meleklerini b&uuml;y&uuml;k sesli boru ile g&ouml;nderecek, melekler g&ouml;klerin bir ucundan &ouml;teki ucuna kadar, onun se&ccedil;tiklerini d&ouml;rt yelden toplayacaklar. İmdi incir ağacından mesel &ouml;ğrenin: dalı yumuşayıp yapraklarını s&uuml;rd&uuml;ğ&uuml; zaman, bilirsiniz ki, yaz yakındır. B&ouml;ylece siz de b&uuml;t&uuml;n bu şeyleri g&ouml;r&uuml;nce, bilin ki, o yakındır, kapılardadır. Doğrusu size derim: B&uuml;t&uuml;n bu şeyler oluncaya kadar, bu nesil ge&ccedil;meyecektir. G&ouml;k ve yer ge&ccedil;ecek, fakat benim s&ouml;zlerim ge&ccedil;meyecektir. Fakat o g&uuml;n ve saat hakkında ne g&ouml;klerin melekleri, ne de oğul, yalnız Baba&#39;dan başka kimse bir şey bilmez. Nuh&#39;un g&uuml;nleri nasıl idi ise, İnsanoğlunun gelişi de &ouml;yle olacaktır. &Ccedil;&uuml;nk&uuml; Nuh&#39;un gemiye girdiği g&uuml;ne kadar, tufandan evvelki g&uuml;nlerde, insanlar yerler, i&ccedil;erler, evlenirler ve kocaya varırlardı ve tufan gelip hepsini alıncaya kadar bilmedilerse, İnsanoğlunun gelişi de &ouml;yle olacaktır. O zaman iki kişi tarlada olacak biri alınacak, biri bırakılacak. Değirmen &ccedil;eviren iki kadın olacak; biri alınacak biri bırakılacak. İmdi, uyanık olun; &ccedil;&uuml;nk&uuml; Rabbinizin hangi g&uuml;n geleceğini bilmezsiniz. Fakat şunu bilin ki, eğer ev sahibi hırsızın hangi n&ouml;bette geleceğini bilse idi, uyanık olup evini deldirmeğe bırakmazdı. Bunun i&ccedil;in siz de hazır olun; zira sanmadığınız saatte İnsanoğlu gelir. &Ouml;yle ise, onlara yiyeceği vaktinde vermek i&ccedil;in, efendisinin kendi halkı &uuml;zerine koymuş olduğu sadık ve akıllı hizmet&ccedil;i kimdir? O hizmet&ccedil;iye ne mutlu ki, efendisi geldiği zaman onu b&ouml;yle yapmakta bulacaktır. Doğrusu size derim: Efendi b&uuml;t&uuml;n malları &uuml;zerine onu koyacaktır. Fakat eğer o k&ouml;t&uuml; hizmet&ccedil;i y&uuml;reğinden: efendim gecikiyor, der; kapı yoldaşlarını d&ouml;vmeğe ve sarhoşlarla beraber yiyip i&ccedil;meğe başlarsa, o hizmet&ccedil;inin beklemediği bir g&uuml;nde ve bilmediği bir saatte gelecek, onu iki par&ccedil;a edecek ve payını ikiy&uuml;zl&uuml;ler ile verecektir...&quot;<a href=\"#_edn118\" name=\"_ednref118\" title=\"\">[cxviii]</a></p>\n\n<p>\n	&nbsp;G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu a&ccedil;ıklamada Hz. İsa (a.s), ahır zamanda yery&uuml;z&uuml;n&uuml; tamamıyla fesat ve zul&uuml;m sardıktan sonra gelip zalimleri acı bir şekilde cezalandıracağını beyan ederken, kendisine inananlara sabredip imanlarından şaşmamalarını ve devamlı olarak uyanık olup onun gelmesini beklemelerini tavsiye etmektedir. Ayrıca: &quot;Melek&ucirc;tun bu İncili, milletlerin hepsine şehadet olmak &uuml;zere, b&uuml;t&uuml;n d&uuml;nyada vazedilecektir&quot; tabiri ile de o d&ouml;nemde mutlak h&acirc;kimiyetin, Allah katında İslam&#39;dan ibaret olan ilahi dine ait olacağını bildirmektedir.</p>\n\n<p>\n	<strong>2-</strong> Bu mevzu <strong>Markos</strong> İncili&#39;nde ise ş&ouml;yle anlatılmıştır: &quot;O, Zeytinlik dağı &uuml;zerinde, mabedin karşısında otururken, Petrus, Yakub, Yuhanna ve Andreas kendisinden ayrıca sordular: Bize s&ouml;yle, bu şeyler ne zaman olacak? Ve b&uuml;t&uuml;n bu şeyler tamam olmak &uuml;zere iken, alamet ne olacak? İsa da onlara s&ouml;ylemeye başladı: Sakının, kimse sizi saptırmasın. Bir&ccedil;okları: Ben oyum, diye benim ismimle gelecekler ve &ccedil;ok adamları saptıracaklar. &Ccedil;enkler ve &ccedil;enk s&ouml;zlerini işittiğiniz zaman, sıkılmayın; bunların olması gerekir; fakat daha sonu değildir. &Ccedil;&uuml;nk&uuml; millet millete karşı, &uuml;lke &uuml;lkeye karşı kalkacak; yer yer zelzeleler olacak; kıtlıklar olacaktır. Bu şeyler ağrıların başlangıcıdır.</p>\n\n<p>\n	Fakat siz kendinizi sakının; sizi meclislere verecekler, havralarda d&ouml;v&uuml;leceksiniz ve benim y&uuml;z&uuml;mden onlara şehadet olsun diye valiler ve krallar &ouml;n&uuml;nde durdurulacaksınız. &Ouml;nce b&uuml;t&uuml;n milletlere incilin vaaz olunması gerekir... Kardeş kardeşi ve baba evladı &ouml;l&uuml;me verecektir ve evlatlar ana babaya karşı kalkıp onları &ouml;ld&uuml;receklerdir. Benim ismimden dolayı herkes sizden nefret edecek; ancak sona kadar dayanan, kurtulacak odur... Dua edin ki, kışta olmasın. &Ccedil;&uuml;nk&uuml; o g&uuml;nlerde &ouml;yle sıkıntı olacak ki, onun gibisi Allah&#39;ın halk ettiği hilkatin başlangıcından şimdiye kadar ne olmuştur, ne de olacaktır. Eğer o g&uuml;nleri Rab kısaltmasaydı, hi&ccedil;bir adam kurtulmazdı; fakat se&ccedil;tiği se&ccedil;ilmişler uğrunda o g&uuml;nleri kısaltmıştır. Eğer birisi o zaman size derse: işte Mesih burada, İşte orada, inanmayın. &Ccedil;&uuml;nk&uuml; yalancı Mesihler ve yalancı peygamberler kalkıp m&uuml;mk&uuml;nse se&ccedil;ilmiş olanları bile saptırmak i&ccedil;in alametler ve harikalar yapacaklar. Fakat siz sakinin; işte, size hepsini &ouml;nceden s&ouml;yledim... O zaman İnsanoğlunun b&uuml;y&uuml;k kudret ve izzetle bulutlarda geldiğini g&ouml;receklerdir. Ve o vakit meleklerini g&ouml;nderecek ve onun se&ccedil;tiklerini yerin ucundan ta g&ouml;ğ&uuml;n ucuna kadar, d&ouml;rt yelden toplayacaktır.</p>\n\n<p>\n	İmdi incir ağacından mesel &ouml;ğrenin; onun dalı yumuşayıp yapraklarını s&uuml;rd&uuml;ğ&uuml; zaman, bilirsiniz ki, yaz yakındır. B&ouml;ylece siz de bu şeylerin vaki olduğunu g&ouml;r&uuml;nce, bilin ki, o yakındır, kapılardadır. Doğrusu size derim: b&uuml;t&uuml;n bu şeyler oluncaya kadar bu nesil ge&ccedil;meyecektir. G&ouml;k ve yer ge&ccedil;ecek, fakat benim s&ouml;zlerim ge&ccedil;meyecektir. Fakat o g&uuml;n yahut o saat hakkında, ne melekler, ne de oğul, Baba&#39;dan başka kimse bir şey bilmez.</p>\n\n<p>\n	Sakının uyanık durun, dua edin; zira o vakit ne zamandır bilemezsiniz. Bu, gurbete giden ve evini bırakıp hizmet&ccedil;ilerine salahiyet ve her birine işini veren bir adam gibidir ki, kapıcıya da uyanık durmasını emretti. İmdi uyanık durun; &ccedil;&uuml;nk&uuml; ev sahibi ne vakit gelecek, akşamleyin mi, gece yarısında mı, horuz &ouml;tt&uuml;ğ&uuml; zaman mı, sabahleyin mi, bilemezsiniz. Yoksa amansız gelip sizi uykuda bulur. Size ne s&ouml;yl&uuml;yorsam herkese s&ouml;yl&uuml;yorum: Uyanık durun.&quot;<a href=\"#_edn119\" name=\"_ednref119\" title=\"\">[cxix]</a>&nbsp;</p>\n\n<p>\n	<strong>3-</strong> Bu olay <strong>Luka</strong> İncili&#39;nde de ş&ouml;yle anlatılmıştır: &quot;Bazıları mabedin nasıl g&uuml;zel taşlarla ve takdimlerle s&uuml;slenmiş olduğunu s&ouml;yledikleri zaman, İsa dedi: Sizin g&ouml;rd&uuml;ğ&uuml;n&uuml;z bu şeylere gelince, g&uuml;nler gelecek ki, o vakit burada yıkılmadık taş &uuml;st&uuml;nde taş bırakılmayacaktır. Onlar da İsa&#39;ya sorup dediler: Muallim, &ouml;yle ise, bu şeyler ne zaman olacak? Ve bu şeyler olmaz &uuml;zere iken, alamet ne olacak İsa da dedi: Sakın saptırılmayasınız; zira bir&ccedil;okları: Ben oyum ve Vakit yakındır, diye benim ismimle geleceklerdir; onların arkasından gitmeyin. &Ccedil;enkler ve karışıklıklar duyduğunuz zaman, yılmayın; &ccedil;&uuml;nk&uuml; &ouml;nce bunların vaki olması gerekir; fakat sonu hemen gelmez.</p>\n\n<p>\n	O zaman onlara dedi: Millet millete karşı, &uuml;lke &uuml;lkeye karşı kalkacak; b&uuml;y&uuml;k zelzeleler ve yer yer kıtlıklar ve vebalar olacak; korkun&ccedil; şeyler ve g&ouml;kten b&uuml;y&uuml;k alametler olacak. Fakat b&uuml;t&uuml;n bunlardan &ouml;nce, benim ismim y&uuml;z&uuml;nden size el atacaklar ve sizi havralara, zindanlara teslim edecekler, kırallar ve valiler &ouml;n&uuml;ne g&ouml;t&uuml;r&uuml;p size eza edecekler... Fakat siz, hatta ana baba, kardeşler, akraba ve dostlar tarafından ele verileceksiniz ve sizlerden bazılarını &ouml;ld&uuml;recekler. &ndash;benim ismimden dolayı her kes de sizden nefret edecek. Ve başınızdan bir kıl zayi olmayacaktır. Sabrınızla canlarınızı kazanacaksınız.</p>\n\n<p>\n	Fakat Yeruşalimi ordularla kuşatılmış g&ouml;rd&uuml;ğ&uuml;n&uuml;z zaman, bilin ki, onun yıkılması yakındır. O vakit, Yahudiyede bulunanlar dağlara ka&ccedil;sınlar ve onun i&ccedil;inde olanlar &ccedil;ıksınlar; kırda olanlar oraya girmesinler. Zira b&uuml;t&uuml;n yazılmış olanların geleceği &ouml;&ccedil; g&uuml;nleri bunlardır. O g&uuml;nde gebe olanların vay başına! &Ccedil;&uuml;nk&uuml; memleket &uuml;zerine b&uuml;y&uuml;k sıkıntı ve bu kavme gazap gelecektir. Ve kılı&ccedil;tan ge&ccedil;irilecekler, b&uuml;t&uuml;n milletlere esir olarak g&ouml;t&uuml;r&uuml;leceklerdir ve milletlerin zamanları doluncaya kadar, Yeruşalim milletler tarafından &ccedil;iğnenecektir. G&uuml;neşte, ayda ve yıldızlarda alametler, denizin ve dalgaların uğultusundan dolayı şaşkınlıkta olan milletlere yery&uuml;z&uuml;nde sıkıntı olacaktır; insanlar korkudan ve d&uuml;nyaya gelmekte olan şeyler i&ccedil;in beklemekten bayılacaklar; &ccedil;&uuml;nk&uuml; g&ouml;klerin kudretleri sarsılacaktır. Ve o zaman onlar İnsanoğlunun bulutta kudret ve b&uuml;y&uuml;k izzetle geldiğini g&ouml;receklerdir. Fakat bu şeyler olmaya başlayınca yukarı bakın ve başınızı kaldırın; zira kurtuluşunuz yakındır.</p>\n\n<p>\n	Ve İsa onlara bir mesel s&ouml;yledi: incir ağacına ve b&uuml;t&uuml;n ağa&ccedil;lara bakın. Onlar filiz s&uuml;rd&uuml;kleri zaman, siz bunu g&ouml;r&uuml;yorsunuz ve kendiliğinizden bilirsiniz ki, yaz artık yakındır. B&ouml;ylece, siz de bu şeylerin vaki vaki olduklarını g&ouml;rd&uuml;ğ&uuml;n&uuml;z zaman, bilin ki, Allah&#39;ın melek&ucirc;tu yakındır. Doğrusu size derim: b&uuml;t&uuml;n bu şeyler yerine gelinceye kadar, bu nesil ge&ccedil;meyecektir. G&ouml;k ve yer ge&ccedil;ecek; fakat benim s&ouml;zlerim ge&ccedil;meyecektir.</p>\n\n<p>\n	Fakat sakın da humar, sarhoşluk ve hayatın kaygıları ile y&uuml;rekleriniz fazla ağırlaşmasın ve o g&uuml;n sizin &uuml;zerinize bir kement gibi ansızın gelmesin; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n yery&uuml;z&uuml;nde oturanların hepsinin &uuml;zerine gelecektir. Fakat vaki olacak b&uuml;t&uuml;n bu şeylerden ka&ccedil;abilesiniz diye her an dua ederek uyanık durun.&quot;<a href=\"#_edn120\" name=\"_ednref120\" title=\"\">[cxx]</a> &nbsp;</p>\n\n<p>\n	<strong>4-</strong> <strong>Yuhanna</strong> İncili&#39;nde ise ş&ouml;yle yazılmıştır: &quot;Kadın ona dedi: biliyorum ki, Hıristos denilen Mesih gelecektir; o gelince bize her şeyi bildirecektir. İsa ona dedi: Sana s&ouml;yleyeyim ben, oyum... Ve dana bir&ccedil;okları onun s&ouml;z&uuml; &uuml;zerine iman ettiler ve kadına diyorlardı: Bizim iman etmemiz artık senin s&ouml;ylemen &uuml;zerine değil; &ccedil;&uuml;nk&uuml; biz kendimiz işittik ve biliyoruz ki, ger&ccedil;ek d&uuml;nyanın kurtarıcısı budur.&quot;<a href=\"#_edn121\" name=\"_ednref121\" title=\"\">[cxxi]</a></p>\n\n<p>\n	&quot;İsa dedi: Daha az bir zaman sizinleyim ve beni g&ouml;nderene gideceğim. Siz beni arayacak ve bulamayacaksınız ve benim bulunduğum yere siz gelemeyeceksiniz.&quot;<a href=\"#_edn122\" name=\"_ednref122\" title=\"\">[cxxii]</a></p>\n\n<p>\n	&quot;Biraz zaman ve beni artık g&ouml;remeyeceksiniz ve yine biraz zaman ve beni g&ouml;receksiniz... Biraz zaman ve beni artık g&ouml;remeyeceksiniz ve yine biraz zaman ve beni g&ouml;receksiniz, dediğim i&ccedil;in mi birbirinize soruyorsunuz? Doğrusu ve doğrusu size derim: Siz ağlayıp d&ouml;v&uuml;neceksiniz, d&uuml;nya ise sevinecektir; siz keder &ccedil;ekeceksiniz, fakat kederiniz sevince d&ouml;necektir. Kadın doğuracağı vakit, sıkıntı &ccedil;eker, &ccedil;&uuml;nk&uuml; saati gelmiştir; fakat &ccedil;ocuğu doğurduğu zaman, d&uuml;nyaya bir insan doğması sevinci ile artık sıkıntıyı anmaz. Bunun i&ccedil;in şimdi kederiniz var; fakat sizi yine g&ouml;receğim ve y&uuml;reğiniz sevinecektir ve kimse sevincinizi sizden alamaz.&quot;<a href=\"#_edn123\" name=\"_ednref123\" title=\"\">[cxxiii]</a></p>\n\n<p>\n	<strong>5-</strong> Resullerin işleri b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle ge&ccedil;er: &quot;İmdi bir araya geldikleri zaman, ondan sorup dediler: Ya Rab, İsrail&#39;e krallığı bu zamanda mı iade edeceksin? Onlara dedi: Babanın kendi h&acirc;kimiyeti kendi altına koyduğu zamanları yahut anları bilmek size ait değildir. Ancak Ruh&uuml;lkud&uuml;s &uuml;zerinize gelince, kudret alacaksınız; Yeruşalim&#39;de, b&uuml;t&uuml;n Yahudiyede, Samiriye&#39;de ve d&uuml;nyanın en uzak yerine kadar şahitlerim olacaksınız. Bu şeyleri s&ouml;yledikten sonra, onlar bakarken yukarı alındı ve bir bulut onların g&ouml;zlerinden onu aldı. Ve o giderken, g&ouml;zlerini g&ouml;ğe dikmiş oldukları esnada, işte beyaz esvaplı iki kişi onların yanında durup dediler: Ey Galililer, ni&ccedil;in g&ouml;ğe bakıp duruyorsunuz? Sizden g&ouml;ğe alınan bu İsa, nasıl g&ouml;ğe gittiğini g&ouml;rd&uuml;n&uuml;zse, &ouml;ylece gelecektir.&quot;<a href=\"#_edn124\" name=\"_ednref124\" title=\"\">[cxxiv]</a></p>\n\n<p>\n	<strong>6-</strong> Yine ş&ouml;yle yazmaktadır: &quot;Fakat bu olan Yoel peygamber vasıtasıyla s&ouml;ylenmiştir: Ve son g&uuml;nlerde vaki olacak ki, Allah diyor, b&uuml;t&uuml;n beşer &uuml;zerine Ruhumdan d&ouml;keceğim; oğullarınız da kızlarınız da peygamberlik edecekler ve gen&ccedil;leriniz r&uuml;yetler g&ouml;recekler, ihtiyarlarınız da r&uuml;yalar g&ouml;recekler; o g&uuml;nlerde kullarım &uuml;zerine de cariyelerim &uuml;zerine de, ruhumdan d&ouml;keceğim ve peygamberlik edecekler. Ve yukarıda g&ouml;kte harikalar, aşağıda yery&uuml;z&uuml;nde de alametler, kan ve ateş ve duman buğusu vereceğim.&quot;<a href=\"#_edn125\" name=\"_ednref125\" title=\"\">[cxxv]</a></p>\n\n<p>\n	<strong>7-</strong> İbranilere Mektup b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle ge&ccedil;er: &quot;Ve insanlara bir defa &ouml;lmek ve ondan sonra h&uuml;kmolunmak mukadder olduğu gibi, b&ouml;ylece de Mesih &ccedil;oğunun su&ccedil;larını taşımak i&ccedil;in bir defa takdim edilmiş olup ikinci defa, g&uuml;nahsız olarak, kurtuluş i&ccedil;in kendisini bekleyenlere g&ouml;r&uuml;necektir.&quot;<a href=\"#_edn126\" name=\"_ednref126\" title=\"\">[cxxvi]</a></p>\n\n<p>\n	<strong>8-</strong> Yuhanna&#39;nın Vahyi b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle yazar: &quot;Fakat size, Tiyatira&#39;da olan diğerlerine, kendilerinde bu talim olmayanların hepsine, onların dediği gibi Şeytan&#39;ın derin şeylerini bilmeyenlere diyorum: &Uuml;zerinize başka y&uuml;k koymayın. Fakat ben gelinceye kadar, sizde olanı sıkı tutun. Ve galip olup sona kadar işlerini tutana, ben de Babamdan nasıl aldımsa, ona milletler &uuml;zerine h&acirc;kimiyet vereceğim; &ccedil;&ouml;mlek&ccedil;i kapları par&ccedil;alandığı gibi onları demir &ccedil;ubukla g&uuml;decektir. Ve ona sabahyıldızı vereceğim.&quot;<a href=\"#_edn127\" name=\"_ednref127\" title=\"\">[cxxvii]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, metinde Hz. İsa (a.s)&#39;ın tekrar d&ouml;neceği bildirilmekle birlikte, hazretlerinin d&ouml;nd&uuml;kten sonra metinde ge&ccedil;en tabirle &quot;galip olup sona kadar işlerini tutana&quot; yardım edeceğinden ve onu b&uuml;t&uuml;n milletlere egemen kılacağından bahsetmektedir. Bu vasıfla tanıtılan kimseden maksadın İmam Mehdi (a.s) olması pek&acirc;l&acirc; akla daha yatkındır. Zira İmam Mehdi (a.s)&#39;ın İslam &uuml;mmetinin en &uuml;st&uuml;n&uuml; ve ilahi dini koruyan ve kollayan en yetkili kimse olduğundan kimsenin ş&uuml;phesi olamaz. Bu ise, Hz. İsa&#39;nın zuhur ettikten sonra İmam Mehdi (a.s)&#39;a destek olacağını belirten hadislerle bire bir tatbik etmektedir.&nbsp;</p>\n\n<p>\n	<strong>9-</strong> Yine Ahd-i Cedid&#39;in Vahiy b&ouml;l&uuml;m&uuml;nde başında o iki yıldızlı bir ta&ccedil; bulunan bir kutsal kadından ve onun muhalifi olup, onun Allah&#39;ın dininin koruyucuları olan soyu ile savaşacak olan ejder remzi ile anlatılan k&uuml;fr&uuml; temsil eden bir g&uuml;&ccedil;ten bahsetmekte ve o kutsal kadının soyundan gelen bir &ccedil;ocuğun bu g&uuml;&ccedil; tarafından yok edilmek isteneceğinden ve Allah&#39;ın o &ccedil;ocuğu insanların g&ouml;zlerinden gizleyerek koruyacağından ve onun b&uuml;t&uuml;n milletlere egemenlik sağlayacağından bahsetmektedir.</p>\n\n<p>\n	Ahd-i Cedid&#39;in Vahiy b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &quot;Ve g&ouml;kte b&uuml;y&uuml;k bir alamet, g&uuml;neşle giyinmiş ve ayakları altında ay ve başı &uuml;zerinde on iki yıldızdan tacı olan bir kadın g&ouml;r&uuml;nd&uuml; ve gebe idi ve doğurmak i&ccedil;in eziyette olup ağrı &ccedil;ekerek bağırıyordu. Ve g&ouml;kte başka bir alamet g&ouml;r&uuml;nd&uuml; ve işte, yedi başı ve on boynuzu ve başları &uuml;zerinde yedi tacı olan b&uuml;y&uuml;k kızıl bir ejder vardı. Ve onun kuyruğu g&ouml;ğ&uuml;n yıldızlarının &uuml;&ccedil;te birini s&uuml;r&uuml;kl&uuml;yordu ve onları yery&uuml;z&uuml;ne attı ve ejder doğurmak &uuml;zere olan kadının &ouml;n&uuml;nde, doğurduğu zaman onun &ccedil;ocuğunu yutmak i&ccedil;in duruyordu. Ve bir oğul, b&uuml;t&uuml;n milletleri demir &ccedil;omakla g&uuml;decek bir erkek &ccedil;ocuk, doğurdu ve onun &ccedil;ocuğu Allah&#39;ın yanına ve onun tahtının yanına alınıp g&ouml;t&uuml;r&uuml;ld&uuml;... Ve ejder kadına karşı gazaplandı ve onun z&uuml;rriyetinden baki kalarak Allah&#39;ın emirlerini tutup kendilerinde İsa&#39;nın şehadeti olanlarla cenk etmeğe gitti...&quot;<a href=\"#_edn128\" name=\"_ednref128\" title=\"\">[cxxviii]</a></p>\n\n<p>\n	Vahiy kitabının bu b&ouml;l&uuml;m&uuml; de daha &ccedil;ok Hz. Fatıma ve onun soyundan gelen Ehl-i Beyt İmamları&#39;na ve &ouml;zellikle de İmam Mehdi (a.s)&#39;a tatbik etmektedir. Zira bu a&ccedil;ıklamanın Hz. Meryem&#39;e tatbik edilemeyeceği a&ccedil;ıktır. &Ccedil;&uuml;nk&uuml; burada başında on iki yıldızlı tacı olan bir kutsal kadından s&ouml;z edilmektedir. Bu, o kadınla ilişkisi olan on iki kutsal insanın varlığını g&ouml;stermektedir ki bu, Hz. Fatima-i Zehra&#39;nın soyundan gelen on bir İmamla kocası olan İmam Ali&#39;ye, yani on iki imamlara daha &ccedil;ok tatbik etmektedir. Hz. Meryem&#39;den ise, sadece Hz. İsa d&uuml;nyaya gelmiştir. Yine bu metinde o kadının z&uuml;rriyeti olan bir &ccedil;ocuğun &ccedil;ocukluk d&ouml;neminde Allah tarafından gaybe &ccedil;ekileceğinden bahsedilmektedir. Oysaki Hz. İsa &ccedil;ocukluk d&ouml;neminde değil, peygamber olduktan sonra gaybe &ccedil;ekilmiştir. Yine bu metinde o kutsal kadının &ccedil;ocuğunun b&uuml;t&uuml;n milletleri demir &ccedil;ubukla g&uuml;deceğinden bahsetmektedir. Bu vasıf da daha &ccedil;ok Hz. İmam Mehdi (a.s)&#39;a tatbik etmektedir. Zira Allah Resul&uuml; Hz. Mehdi&#39;nin kılı&ccedil;la kıyam edip b&uuml;t&uuml;n zalimleri yok edeceğini bildirmiştir. Yine bu metinde ejder remziyle anlatılan k&uuml;f&uuml;r g&uuml;c&uuml;n&uuml;n o kadının dini temsil eden &uuml;zerlerinde İsa&#39;nın şehadeti olan z&uuml;rriyeti ile savaşacağından bahsedilmektedir. Bu da Hz. Meryem ve İsa&#39;ya tatbik etmemektedir. &Ccedil;&uuml;nk&uuml; Hz. Meryem&#39;in İsa&#39;dan gayri bir z&uuml;rriyeti olmamıştır ve Hz. İsa k&uuml;f&uuml;r ile savaşmamıştır. Sonra İsa&#39;nın şehadet ettiği nesil İsa&#39;nın kendisi olamaz. Ama b&uuml;t&uuml;n bu &ouml;zellikler Hz. Fatıma ve soyunda mevcuttur. O halde bu metnin Hz. Fatıma ve soyuna tatbik etmesi daha makuld&uuml;r.</p>\n\n<p>\n	Burada, Hz. Fatıma&#39;nın soyundan on bir imamın d&uuml;nyaya geldiği ve birinci İmam, İmam Ali&#39;nin Hz. Fatıma&#39;nın kocası olup, soyundan olmadığı, oysa metinde o kutsal kadının başında on iki yıldızlı tacın olduğu, bunun da on iki kutsal insanın onun soyundan geleceğini temsil edebileceğini, dolayısıyla da Hz. Fatıma&#39;ya da tatbik edilmesinin zor olduğu ileri s&uuml;r&uuml;l&uuml;rse, deriz ki:</p>\n\n<p>\n	Hz. Ali (a.s)&#39;ın Hz. Fatıma&#39;nın kocası olması, o hazretin başına koyulan on iki yıldızlı ta&ccedil;la temsil ettirilmesine bir zarar vermez. Zira Allah Resul&uuml;&#39;n&uuml;n vasileri olan on iki imamın ilki olan Hz. Ali, Hz. Fatıma&#39;ya yabancı değildi. O halde Hz. Ali Hz. Fatıma&#39;nın soyundan olmasa bile Hz. Fatıma&#39;nın kocası olması hasebiyle onun başını s&uuml;sleyen ta&ccedil;ta yer alabilir. Bu durumda eğer mezk&ucirc;r metinde ge&ccedil;en kutsal kadın Hz. Fatıma olursa, bu temsilin maksadı şu olur ki, bu kutsal kadının kocası ve onun soyundan gelen on bir kutsal insan Allah Teala&#39;nın temsilcileridir. Bu da o kutsal kadını şereflendiren ve diğerlerinden &uuml;st&uuml;n kılan bir &ouml;zelliğidir. Sonra faraza o kutsal kadının başındaki ta&ccedil;ta on iki yıldız, on iki kutsal insanın tamamının o kutsal kadının soyundan geleceğine işaret olsa bile, yine bu Hz. Fatıma&#39;nın kastedilmesine bir engel teşkil etmez. Zira her ne kadar Hz. Fatıma&#39;nın soyundan on bir masum imam d&uuml;nyaya gelmişse de tarih Hz. Fatıma&#39;nın bir de Muhsin isminde şehit edilen oğlu olduğundan bahsetmektedir ki, imam olmasa da kutsal bir varlık olduğu Ehl-i Beyt&#39;ten gelen hadislerde yer almıştır. O halde Hz. Fatıma&#39;nın soyundan on biri imamet makamına olaşan on iki kutsal evlat d&uuml;nyaya gelmiştir. O halde o hazretin başındaki ta&ccedil;ta bulunan on iki yıldız bu on iki kutsal evladı temsil edebilir.</p>\n\n<p>\n	Elbette burada eski dini metinlerde meydana gelen tahrif de nazara alınmalıdır. Sonra biz bunu sadece akla daha yatkın olan bir ihtimal olarak zikretmekteyiz. Yoksa maksat illa da budur diye bir iddiamız yoktur.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Ancak ge&ccedil;miş dinlere ait kutsal kitaplardan naklettiğimiz bu a&ccedil;ıklamalar, ahır zamanda ilahi bir zatın &ouml;nderliğinde yery&uuml;z&uuml;nden her t&uuml;rl&uuml; zul&uuml;m ve haksızlığın giderilerek ger&ccedil;ek anlamda adalet, barış ve esenliğin h&acirc;kim kılınacağına dair muştulukların ge&ccedil;miş ilahi metinlerde de yer aldığını a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne sermiştir. İşte bundan dolayıdır ki, Ehl-i Beyt İmamları ahır zaman kurtarıcısı İmam Mehdi (a.s)&#39;ı selamlarken o hazretin bu &ouml;zelliğine de işaret etmiş ve: <em>&quot;Selam olsun Mehdi&#39;ye ki, Allah Azze ve Celle onun aracılığıyla b&uuml;t&uuml;n s&ouml;zleri birleştireceğini, ihtilafları gidereceğini ve yery&uuml;z&uuml;n&uuml; adalet ve eşitlikle dolduracağını b&uuml;t&uuml;n &uuml;mmetlere vaat etmiştir.&quot;</em><a href=\"#_edn129\" name=\"_ednref129\" title=\"\">[cxxix]</a> demişlerdir.</p>\n\n<p>\n	Evet, buraya kadar zikrettiğimiz b&uuml;t&uuml;n bu ilahi vaatlerden anlaşılıyor ki, her ne kadar beşer, Allah&#39;a giden doğru yoldan sapmış, sapıklık ve al&ccedil;aklık u&ccedil;urumlarının derinliklerine doğru inişe ge&ccedil;mişse de, eninde sonunda beşeriyetin uyuyan vicdanı uyanarak, ilahi &ouml;nderlikten soyutlanmış beşeri kudret ve d&uuml;ş&uuml;nce &uuml;zerine temellenen, teknik ve maddi ilimlerle adaleti, d&uuml;zeni ve emniyeti, kapsamlı olarak cihana yerleştiremeyeceğini kavrayacak; dolayısıyla da cihan h&uuml;k&uuml;metinin emniyet, saflık, samimilikle birlikte, adalet ve eşitlik esasları &uuml;zerine kurulması i&ccedil;in m&uuml;nasebetlerini, onu her t&uuml;rl&uuml; tehlikeye karşı koruyabilecek, hem d&uuml;nya, hem ahiret boyutunda ona hakiki saadet ve kemal yolunu g&ouml;sterebilecek bir ilahi &ouml;nderin &ouml;nderliğinde iman, vahiy ve ilahi velayeti kabullenme esası &uuml;zerine kurmaktan başka bir &ccedil;ıkar yolunun olmadığını g&ouml;recektir.</p>\n\n<p>\n	İşte o zaman, yery&uuml;z&uuml; bir ilahi &ouml;nderin rehberliğinde b&uuml;t&uuml;n zalim ve hileci y&ouml;neticilerden temizlenecek, h&acirc;kimiyet mutlak olarak Allah&#39;ın salih kullarının eline ge&ccedil;ecek ve zul&uuml;m ve haksızlıkla dolmuş olan cihan, yeniden adalet, eşitlik ve esenlikle dolacaktır. Bu, Allah&#39;ın kesin vaadidir, Allah&#39;ın vaadinde aksama veya yalan olamaz. İşte bu vaadi ger&ccedil;ekleştirecek zat, Allah&#39;ın yery&uuml;z&uuml;ndeki, son halife ve h&uuml;cceti olan İmam</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Usul-u Kafi, c. 1, s. 377, Bihar&uuml;&#39;l-Envar c.23, s.77. hadis no: 4, 5, 66, 78. Kenzu&#39;l-Ummal, c.1, s. 103, hadis no: 463-464, M&uuml;sned-i Ahmed, hadis no: 16271, 5631, Sahih-i M&uuml;slim, hadis no: 3441, M&uuml;sned-i Teyalisi, s. 259, Nefehat-&uuml;l Lahut, s. 13, Yenabi&uuml;&#39;l-Meveddet, s. 117, Mucem&uuml;&#39;l-Kebir, c. 10, s. 350, M&uuml;stedrek&uuml;&#39;s-Sahihayn, c. 1, s. 77, Hilyet&uuml;&#39;l-Evliya, c. 3, s. 224, el-K&uuml;na ve&#39;l -Esma, c. 2, s. 3, S&uuml;nen-i Beyhaki, c. 8, s. 156, Cami&uuml;&#39;l-Usul, c. 4, s. 70, Şerh-i Sahih-i M&uuml;slim, Nevevi&#39;nin, c. 12, s. 440, Mecme&#39;&uuml;z-Zevaid, Heysemi&#39;nin, c. 5, s. 218, 219, 223, 225, 312, Tefsir-i İbn-i Kesir, c. 1, s. 517.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- İsra/71,72.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- Bkz. Tefsir-i Kurtubi, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- A&#39;raf/181.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Tefsir&uuml;&#39;l-Kebir, c. 15, s. 72.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- Nahl/89.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Bakara/143.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- Tefsir-i Kebir, c. 20, s. 98, 99.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Sahih-i Buhari, hadis no: 6682 &quot;Tarihu&#39;l-Kebir&quot; c.1, s.466. S&uuml;nen-i Tirmizi, hadis no: 2149, M&uuml;sned-i Ahmed, c.5, s.92, hadis no: 19920, 19944, 19946, 19956, 19978, 19991, 20036, 20105, 20142. Ebu Nuaym; &quot;Hilyetu&#39;l-Evliya, c.4, s.323; Tabarani; &quot;Mucemu&#39;l-Kebir&quot;, s.94. Menavi; &quot;Kenzu&#39;l-Hakayık&quot; s. 208, M&uuml;sned-i Ahmed&#39;in haşiyesinde basılan M&uuml;nteheb-&uuml; Kenz&uuml;&#39;l-Ummal c. 5 s. 312, Tarih-i Bağdat, c. 14 s. 353, hadis no: 7673, ve c. 6, s. 263, hadis no: 3269, Yenabi-&uuml;l-Meveddet, İstanbul baskısı, s. 445. Bkz. M&uuml;nteheb&uuml;&#39;l-Eser, s. 13,</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- Sahih-i M&uuml;slim, hadis no: 3393, 3394, 3395, 3396, 3397, 3398, S&uuml;nen-i Ebu Davut, hadis no: 3731, 3732, M&uuml;sned-i Ahmed bin Hanbel, c.5, s.87-88, hadis no: 19875, 19884, 19887, 19892, 19901, 19914, 19922, 19925, 19943, 19963, 19964, 19991, 20000, 20001, 20017, 20018, 20019, 20021, 20022, 20032, 20034, 20046, 20061, 20112, 20125, 20131. M&uuml;stedrek&uuml;&#39;s-Sahihayn Haydarabat baskısı, c. 3 s. 617, 618, Teysir&uuml;&#39;l-Vus&uuml;l ila Cami&uuml;&#39;l-Us&uuml;l, c. 2 s. 34, Tarih&uuml;&#39;l-H&uuml;lafa, s. 7. Bkz. M&uuml;ntehb&uuml;&#39;l-Eser s. 12, 13.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- el-Cami&uuml;&#39;s-Sağir, c. 1, s. 91, M&uuml;sned-i Ahmed, hadis no: 3665, 3593.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- Keşf&uuml;&#39;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- Abakat&uuml;&#39;l-Envar, c. 2, s. 249.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a>- Yenabi&uuml;&#39;l-Meveddet, s. 258, 445, Keşf&uuml;&#39;l-Estar, s. 74.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a>- Bkz. &quot;Fevaidu&#39;l-Ahbar&quot; (&Ouml;:279), İkd&#39;ud-Durer, fi Ahbari&#39;l-Muntazar&quot;, s. 157 (&Ouml;:685). Feraidu&#39;s- Simtayn, c.2, s.337, No: 585 (&Ouml;:730), Lisanu&#39;l-Mizan, c.4, s.147 (&Ouml;:852). el- Fetave&#39;l-Hadise, s.37, ve Kavl&uuml;&#39;l-Muhtasar Fi Alameti&#39;l-<strong>Mehdi</strong>yyi&#39;l-Muntazar, s. 21 (İbn-i Hacer-i Mekki), Arf&uuml;&#39;l-Verdi Fi Ahbari&#39;l-<strong>Mehdi</strong>, el-Havi Li&#39;l-Fetavi kitabına ek, c. 2, s. 161, Yenabi&uuml;&#39;l-Meveddet, s. 447, el-Burhan fi Alamati <strong>Mehdi</strong>yy-i Ahir-iz-Zaman, 12.bab.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a>- el-Burhan fi Alameti&#39;l-<strong>Mehdi</strong>yyi Ahirezzaman, Tas. Prof. Ğaffari, s. 170 ve Tas. Al-i (il) Yasin, c. 2s. 844.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a>- &quot;el-İmamu&#39;l-<strong>Mehdi</strong>&quot; Ali Muhammed Ali Dahil&#39;in eseri, s.40-47 &quot;Nevid-i Emn ve Eman&quot; kitabı, s.91&#39;de ise sahabeden 33 kişinin adı zikredilmiştir.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a>- el-Gadir, c.2 s. 201- 203 Beyrut baskısı, Kifayet&uuml;&#39;l-Eser, s. 248, el-Edep fi Zilli&#39;t-Teşeyyu, s. 180.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a>- el-İmam&uuml;&#39;l-<strong>Mehdi</strong>, s. 243, el-Edep fi Zilli&#39;t-Teşeyyu, 181, 183.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a>- el-İmam&uuml;&#39;l-<strong>Mehdi</strong>, s. 251.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a>- Ebu Amir İsmail bin Muhammed bin Yezid bin Vida Himyeri, Himyer halkındandır. Seyyid lakabını almıştır. O 105 Hicr&icirc; yılında Umman&#39;da d&uuml;nyaya gelmiş, Abbazi mezhebine mensup olan babası ve annesinin terbiyesi altında Basra şehrinde b&uuml;y&uuml;m&uuml;şt&uuml;r. R&uuml;şt &ccedil;ağına ulaştığında ise baba ve annesinden ayrılarak Basra&#39;nın valisi olan Akaba bin M&uuml;slim&#39;in emrine girmiştir. Sonra Basra&#39;dan ayrılarak Kufe&#39;ye gelmiş ve orada Amaş&#39;den hadis eğitimi almış ve &ouml;mr&uuml;n&uuml;n geri kalanında Basra ile Kufe arasında gidip gelmeyle ge&ccedil;irmiş ve bilahare Bağdat&#39;ın Remile mahallesinde vefat etmiştir. (el-Ğadir, c. 2, s. 272) Himyeri iyi konuşabilen insanların &ouml;nde gelenlerindendir. O Arap dilinin cahiliye ve İsl&acirc;m d&ouml;neminde en &ccedil;ok şiir s&ouml;yleyen &uuml;&ccedil; şairden biridir. En &ccedil;ok şiir s&ouml;yleyen diğer iki şair ise, Bişar ve Ebu&#39;l İtahiya&#39;dır. Merzbani diyor: &quot;Himyeri&#39;den gayri hem g&uuml;zel hem de bu kadar fazla şiir s&ouml;yleyen başka bir şair g&ouml;r&uuml;lmemiştir.&quot; (aynı kaynak, s. 244) Himyeri uzun bir m&uuml;ddet Kisaniyye itikadına sahip olmuş ve Muhammed bin Hanefiye&#39;nin imam ve gaip olduğuna inanmıştır. Onun bu konuda bir&ccedil;ok şiiri vardır. Nihayet o Hz. İmam Sadık (a.s)&#39;ın bereketi ile hidayet bulmuş ve hakkı anlayarak Ehl- Beyt hakkında &ccedil;ok şiirler okumuştur. İmam Sadık (a.s) da onun bu şiirlerini beğeniyor ve okumasını istiyordu. (aynı kaynak, s. 235, 244) Himyeri&#39;nin metinde naklettiğimiz kasidesinin ilk mısraları ş&ouml;yledir: &quot;Ey b&uuml;y&uuml;k deveye binip de &ccedil;&ouml;lleri Medine&#39;ye doğru kat eden kimse, eğer Allah seni hidayet eder de, Cafer&#39;i (İmam Sadık&#39;ı) ziyaret edersen. Allah&#39;ın velisine ve o Pak&#39;ın oğluna de ki; ey Allah&#39;ın emini ve emininin oğlu. Ben Rahman olan Allah&#39;a tevbe ediyor ve d&ouml;n&uuml;yorum. Sana uğruna m&uuml;cadele ettiğim şeyden, onun i&ccedil;in her fesih s&ouml;zl&uuml;yle savaşıyordum. Ancak benim bu İbn-i Hule hakkındaki s&ouml;z&uuml;m, Pak nesle i&ccedil;imde beslediğim d&uuml;şmanlıktan değildi. Sadece bize Muhammed&#39;in vasisinden bir şey nakledilmişti; o s&ouml;ylediğinde yalancı da değildi. Ki, işin sahibi gaip olacak ve g&ouml;zlere g&ouml;r&uuml;lmeyecek; yıllarca korku beklentisi olan kimse gibi gizli kalacak. Onun malı bu dikili g&ouml;k altında kayıp insan gibi taksim edilip b&ouml;l&uuml;necek. Bir s&uuml;re bekleyecek sonra da &ccedil;eşmenin coşması gibi coşacak. Kutup yıldızı gibi ufuktan tulu edip zahir olacak. Allah&#39;ın yardımıyla Rabbinin evinden hareket edecek; il&acirc;h&icirc; bir riyasetle ve hazırlanmış sebeplerle. Elinde Rabbinin bayrağıyla O&#39;nun d&uuml;şmanlarına karşı harekete ge&ccedil;ecek, susamış&ccedil;asına gazapla onları katledecek. Bu meyanda bize İbn-i Humle gaybe &ccedil;ekilmiş diye nakledilince, biz sadakatle ona inandık. O, her yokluğa du&ccedil;ar olan fakirin yaşayacağı <strong>Mehdi</strong> ve Kaim&#39;dir dedik. Şimdi ki, b&ouml;yle değildir buyurdun. Taassupsuz olarak senin s&ouml;ylediğin haktır; senin emrettiğin kesindir. Ve&hellip;&quot;</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a>- el-Gadir, c.2 s. 247. Beyrut baskısı.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a>- el-Gadir, c. 2, s. 295, 297.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a>- el-Gadir, c. 2, s. 293.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a>- Tarih&uuml;&#39;l-Edeb-il-Arabi, c. 2, s. 284, Tarih-i Edebiyat-i Zeban-i Arabi, s. 372.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a>- el-Eğani, c. 18, s. 38.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a>- el- Edeb&uuml;&#39;s-Siyasi el-M&uuml;ltezem fi&#39;l-İsl&acirc;m, el-Gadir, c.2, s.353, 355.. el-Fusulu&#39;l-Muhimme, s.249.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a>- el-Fusulu&#39;l-Muhimme, s.251.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a>- el-Edep fi Zill&#39;it-Teşeyyu, s. 183, el-İmam&uuml;&#39;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a>- el-Edeb fi Zill&#39;it-Teşeyyu, s. 185, 186, el-İmam&uuml;&#39;l-<strong>Mehdi</strong>, s. 245.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a>- el- Edeb fi Zill&#39;it-Teşeyyu, s. 183.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a>- el-Edeb fi Zill&#39;it-Teşeyyu, s. 186.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a>- Luğatname-i Deh Huda, c. 1, s. 314, el-A&#39;lam, c. 5, s. 110.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a>- el-Gadir, c. 3, s. 39, el-İmam&uuml;&#39;l-<strong>Mehdi</strong>, s. 246.</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a>- A&#39;lamu&#39;l-Vera, s.443.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a>- A&#39;lam&#39;ul -Vera, s. 444, İsbatu&#39;l-Huda c. 7. s. 53</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a> - A&#39;lam&#39;ul -Vera, s. 443</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[xxxviii]</a> - &quot;Nevid-i Emn ve Eman&quot; kitabının 95.sayfasında 32 kitabın adı zikredilmiştir. &quot;<strong>Mehdi</strong>-i Ehl-i Beyt&quot; kitabında ise 41 Ehl-i S&uuml;nnet ve 110 Ehl-i Beyt kitabı zikredilmiştir. &quot;El <strong>Mehdi</strong>&#39;yul -Muntazar&quot; kitabının 21 ve 24 sayfalarında ise 14 kitabın ismi yer almıştır. Son zamanlarda yazılan &quot;Kitabname-i Hz. <strong>Mehdi</strong> (a.s)&#39;da da Hazret hakkında yazılan 2500 kitabın ismi kaydedilmiştir.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[xxxix]</a>- el-<strong>Mehdi</strong>&#39;yul-Muntazar, s. 21 El fihrist-i Şeyh Tusi kitabı. s. 176, Meşhed &Uuml;niversitesi.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[xl]</a>- Fihrist&#39;i Şehy Tusi, s. 284 ve 301.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[xli]</a>- &quot;el-<strong>Mehdi</strong>&#39;yul-Muntazar&quot; kitabı s. 85.</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[xlii]</a>- &quot;İmam <strong>Mehdi</strong>&quot; kitabı, s. 66.</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[xliii]</a>- Al-i İmran/19</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[xliv]</a>- Al-i İmran/81</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[xlv]</a>- Al-i İmran/3</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[xlvi]</a>- Maide/48</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[xlvii]</a>- Burada dikkate şayan n&uuml;kte şudur ki, Ehl-i Beyt İmamları&#39;ndan gelen Camia Ziyareti ve Nudbe Duası&#39;nda da Hz. <strong>Mehdi</strong> aleyhissel&acirc;m&#39;dan &quot;Allah tarafından desteklenmiş, muzaffer kılınmış&quot; anlamında <strong>&quot;Mensur&quot; </strong>diye s&ouml;z edilmektedir. Elbette ki, Hindular&#39;ın mukaddes kitabında o hazretin bu isimle anılması bir tesad&uuml;f değildir. Bu, o hazretin Allah Teal&acirc;&#39;nın o hazrete vaad ettiği yardım ve kesin zafer s&ouml;z&uuml;nden &ccedil;ıkarılan bir lakabıdır. Dolayısıyla Hundular&#39;ın kutsal kitabı Vedalar kitabında imamın bu &ouml;zelliğine işaret edilmiş olması ve bu ismin o &ouml;zelliğe dayanılarak hazrete verilmiş olması hi&ccedil; de uzak bir ihtimal değildir.</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[xlviii]</a>- Bişaret-&uuml;l Ahdeyn, s.245.</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[xlix]</a>- Ikd&uuml;&#39;r-D&uuml;rer, s. 96, S&uuml;nen-i Dani, s. 94.</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[l]</a>- Ikd&uuml;&#39;d-D&uuml;rer, s. 98, Gaybet-i Numani, s. 397, Gaybet-i Şeyh Tusi, s. 267, Bihar&uuml;&#39;l-Envar, c. 52, s. 211.</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[li]</a>- Yenabi&uuml;&#39;l-Meveddet, İstanbul Baskısı, s. 447.</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[lii]</a>- M&uuml;nteheb&uuml;&#39;l-Eser, s. 292, naklen Kemal-&uuml;d Din.</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[liii]</a>- Bihar&uuml;&#39;l-Envar, c. 52, s. 239.</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[liv]</a>- Naml/62.</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[lv]</a>- Bihar&uuml;&#39;l-Envar, c. 52, s. 315.</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[lvi]</a>- Bişaret&uuml;&#39;l-Ahdayn , s. 242.</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[lvii]</a>&nbsp; Opanşad kitabı, s. 737.</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[lviii]</a>- Bişaret&uuml;&#39;l-Ahdayn s. 242, naklen Hindoların Bask kitabı.</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[lix]</a>- Age, s.258. Zikredilen kitabın s.243 dipnotunda ş&ouml;yle nakledilmiştir: Siyer ve tarih yazarları; &lsquo;Geştasib bin Lehrasib&quot;in kardeşi &quot;Camasib&quot; bir m&uuml;ddet Zert&uuml;şt&#39;&uuml;n yanında maarif edinmiştir.&#39; demişlerdir.</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[lx]</a>- Age.s. 273.</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[lxi]</a>- Camasbname, s. 121.</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[lxii]</a>- Bişaret&uuml;&#39;l-Ahdayn, s.238.</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[lxiii]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen, İbrahim Pur Davut, Gatha Terc&uuml;mesi, s. 145, 147.</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[lxiv]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s. 14.</p>\n	</div>\n\n	<div id=\"edn65\">\n		<p>\n			<a href=\"#_ednref65\" name=\"_edn65\" title=\"\">[lxv]</a>- Şuşyant, s. 104.</p>\n	</div>\n\n	<div id=\"edn66\">\n		<p>\n			<a href=\"#_ednref66\" name=\"_edn66\" title=\"\">[lxvi]</a>- age, s. 222, naklen, İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s.23 ile 25.</p>\n	</div>\n\n	<div id=\"edn67\">\n		<p>\n			<a href=\"#_ednref67\" name=\"_edn67\" title=\"\">[lxvii]</a>- Kitabı Mukaddes, Tekvin 12: 1-4.</p>\n	</div>\n\n	<div id=\"edn68\">\n		<p>\n			<a href=\"#_ednref68\" name=\"_edn68\" title=\"\">[lxviii]</a>- Kitabı Mukaddes, Tekvin 16: 10,11.</p>\n	</div>\n\n	<div id=\"edn69\">\n		<p>\n			<a href=\"#_ednref69\" name=\"_edn69\" title=\"\">[lxix]</a>- Kitabı Mukaddes, Tekvin 17: 20.</p>\n	</div>\n\n	<div id=\"edn70\">\n		<p>\n			<a href=\"#_ednref70\" name=\"_edn70\" title=\"\">[lxx]</a>- Kitabı Mukaddes, İşaya 11: 1-10 ve 65: 20-25.</p>\n	</div>\n\n	<div id=\"edn71\">\n		<p>\n			<a href=\"#_ednref71\" name=\"_edn71\" title=\"\">[lxxi]</a>- İbrahim/24-26</p>\n	</div>\n\n	<div id=\"edn72\">\n		<p>\n			<a href=\"#_ednref72\" name=\"_edn72\" title=\"\">[lxxii]</a>- İsra/60</p>\n	</div>\n\n	<div id=\"edn73\">\n		<p>\n			<a href=\"#_ednref73\" name=\"_edn73\" title=\"\">[lxxiii]</a>- Usul-&uuml; K&acirc;fi, c.1, s.428; Biharu&#39;l-Envar, c.9, s.11, 112, 117, 118; c.24, s.137, 142; c.33, s.156, 249 ve c.58, s.250.</p>\n	</div>\n\n	<div id=\"edn74\">\n		<p>\n			<a href=\"#_ednref74\" name=\"_edn74\" title=\"\">[lxxiv]</a>- El-Mizan, c.13, s.148.</p>\n	</div>\n\n	<div id=\"edn75\">\n		<p>\n			<a href=\"#_ednref75\" name=\"_edn75\" title=\"\">[lxxv]</a>- El-Mizan, c.13, s.149.</p>\n	</div>\n\n	<div id=\"edn76\">\n		<p>\n			<a href=\"#_ednref76\" name=\"_edn76\" title=\"\">[lxxvi]</a>- El-Mizan, c.12, s.64.</p>\n	</div>\n\n	<div id=\"edn77\">\n		<p>\n			<a href=\"#_ednref77\" name=\"_edn77\" title=\"\">[lxxvii]</a>- Enbiya/111.</p>\n	</div>\n\n	<div id=\"edn78\">\n		<p>\n			<a href=\"#_ednref78\" name=\"_edn78\" title=\"\">[lxxviii]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"edn79\">\n		<p>\n			<a href=\"#_ednref79\" name=\"_edn79\" title=\"\">[lxxix]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"edn80\">\n		<p>\n			<a href=\"#_ednref80\" name=\"_edn80\" title=\"\">[lxxx]</a>- &Acirc;l-i İmr&acirc;n/ 45.</p>\n	</div>\n\n	<div id=\"edn81\">\n		<p>\n			<a href=\"#_ednref81\" name=\"_edn81\" title=\"\">[lxxxi]</a>- &Acirc;l-i İmr&acirc;n/37.</p>\n	</div>\n\n	<div id=\"edn82\">\n		<p>\n			<a href=\"#_ednref82\" name=\"_edn82\" title=\"\">[lxxxii]</a>- Usul-&uuml; K&acirc;fi, c.1, s.172.</p>\n	</div>\n\n	<div id=\"edn83\">\n		<p>\n			<a href=\"#_ednref83\" name=\"_edn83\" title=\"\">[lxxxiii]</a>- M&uuml;&#39;min, 15.</p>\n	</div>\n\n	<div id=\"edn84\">\n		<p>\n			<a href=\"#_ednref84\" name=\"_edn84\" title=\"\">[lxxxiv]</a>- Nahl/2.</p>\n	</div>\n\n	<div id=\"edn85\">\n		<p>\n			<a href=\"#_ednref85\" name=\"_edn85\" title=\"\">[lxxxv]</a>- M&acirc;ide/110.</p>\n	</div>\n\n	<div id=\"edn86\">\n		<p>\n			<a href=\"#_ednref86\" name=\"_edn86\" title=\"\">[lxxxvi]</a>- Ş&ucirc;ra/52.</p>\n	</div>\n\n	<div id=\"edn87\">\n		<p>\n			<a href=\"#_ednref87\" name=\"_edn87\" title=\"\">[lxxxvii]</a>- Usul-&uuml; K&acirc;fi, c.1, s.273.</p>\n	</div>\n\n	<div id=\"edn88\">\n		<p>\n			<a href=\"#_ednref88\" name=\"_edn88\" title=\"\">[lxxxviii]</a>- Biharu&#39;l-Envar, c.52, s.286, 291, 313, 319, 320, 336, 338, 339, 369, 381, 389, 390.</p>\n	</div>\n\n	<div id=\"edn89\">\n		<p>\n			<a href=\"#_ednref89\" name=\"_edn89\" title=\"\">[lxxxix]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"edn90\">\n		<p>\n			<a href=\"#_ednref90\" name=\"_edn90\" title=\"\">[xc]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"edn91\">\n		<p>\n			<a href=\"#_ednref91\" name=\"_edn91\" title=\"\">[xci]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"edn92\">\n		<p>\n			<a href=\"#_ednref92\" name=\"_edn92\" title=\"\">[xcii]</a>- Nur, 55.</p>\n	</div>\n\n	<div id=\"edn93\">\n		<p>\n			<a href=\"#_ednref93\" name=\"_edn93\" title=\"\">[xciii]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis no: 10898, 11061, 10737, 10780, 10791.</p>\n	</div>\n\n	<div id=\"edn94\">\n		<p>\n			<a href=\"#_ednref94\" name=\"_edn94\" title=\"\">[xciv]</a>- Biharu&#39;l-Envar, c.52, s.316.</p>\n	</div>\n\n	<div id=\"edn95\">\n		<p>\n			<a href=\"#_ednref95\" name=\"_edn95\" title=\"\">[xcv]</a>- M&uuml;ntehab&uuml;&#39;l-Eser, s.483.</p>\n	</div>\n\n	<div id=\"edn96\">\n		<p>\n			<a href=\"#_ednref96\" name=\"_edn96\" title=\"\">[xcvi]</a>- M&uuml;ntehab&uuml;&#39;l-Eser, s.474, Ikd&uuml;&#39;d-D&uuml;rer&#39;den naklen.</p>\n	</div>\n\n	<div id=\"edn97\">\n		<p>\n			<a href=\"#_ednref97\" name=\"_edn97\" title=\"\">[xcvii]</a>- &quot;Mezamir-i Davud&quot; Tevrat&#39;ın Arap&ccedil;a terc&uuml;melerinde de a&ccedil;ıklandığı &uuml;zere, &quot;Zebur&quot;un kendisidir. &quot;El-M&uuml;ncid&quot; de Zebur l&uuml;gatı hakkında yazıyor ki: &quot;Zebur, Mezamir-i Davud Peygamber ile maruf olan bir kitaptır.&quot;</p>\n	</div>\n\n	<div id=\"edn98\">\n		<p>\n			<a href=\"#_ednref98\" name=\"_edn98\" title=\"\">[xcviii]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 25: 12-14.</p>\n	</div>\n\n	<div id=\"edn99\">\n		<p>\n			<a href=\"#_ednref99\" name=\"_edn99\" title=\"\">[xcix]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 37.</p>\n	</div>\n\n	<div id=\"edn100\">\n		<p>\n			<a href=\"#_ednref100\" name=\"_edn100\" title=\"\">[c]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 72.</p>\n	</div>\n\n	<div id=\"edn101\">\n		<p>\n			<a href=\"#_ednref101\" name=\"_edn101\" title=\"\">[ci]</a>- Tevrat yerine &quot;Zikir&quot; kelimesi kullanıldığına dair Enbiya, 7 ve 48. ayetlere m&uuml;racaat edilsin.</p>\n	</div>\n\n	<div id=\"edn102\">\n		<p>\n			<a href=\"#_ednref102\" name=\"_edn102\" title=\"\">[cii]</a>- İsra, 57. ayetinde <strong>&quot;Zebur&#39;u Davud&#39;a verdik.&quot;</strong> denilir.</p>\n	</div>\n\n	<div id=\"edn103\">\n		<p>\n			<a href=\"#_ednref103\" name=\"_edn103\" title=\"\">[ciii]</a>- Enbiya/105.</p>\n	</div>\n\n	<div id=\"edn104\">\n		<p>\n			<a href=\"#_ednref104\" name=\"_edn104\" title=\"\">[civ]</a>- Nur/55.</p>\n	</div>\n\n	<div id=\"edn105\">\n		<p>\n			<a href=\"#_ednref105\" name=\"_edn105\" title=\"\">[cv]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"edn106\">\n		<p>\n			<a href=\"#_ednref106\" name=\"_edn106\" title=\"\">[cvi]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"edn107\">\n		<p>\n			<a href=\"#_ednref107\" name=\"_edn107\" title=\"\">[cvii]</a>- Kitabı Mukaddes, Yeremya 46: 7-10.</p>\n	</div>\n\n	<div id=\"edn108\">\n		<p>\n			<a href=\"#_ednref108\" name=\"_edn108\" title=\"\">[cviii]</a>- Mefatihu&#39;l-Cinan, N&uuml;dbe duası, s. 837.</p>\n	</div>\n\n	<div id=\"edn109\">\n		<p>\n			<a href=\"#_ednref109\" name=\"_edn109\" title=\"\">[cix]</a>- Kitabı Mukaddes, Daniel 7: 13, 14, 18.</p>\n	</div>\n\n	<div id=\"edn110\">\n		<p>\n			<a href=\"#_ednref110\" name=\"_edn110\" title=\"\">[cx]</a>- Kitabı Mukaddes, Daniel 12: 1- 4.</p>\n	</div>\n\n	<div id=\"edn111\">\n		<p>\n			<a href=\"#_ednref111\" name=\"_edn111\" title=\"\">[cxi]</a>- Kitabı Mukaddes, Habakkuk 2: 2, 3, 12, 13, 14.</p>\n	</div>\n\n	<div id=\"edn112\">\n		<p>\n			<a href=\"#_ednref112\" name=\"_edn112\" title=\"\">[cxii]</a>- Kitabı Mukaddes, Tsefanya 2: 11.</p>\n	</div>\n\n	<div id=\"edn113\">\n		<p>\n			<a href=\"#_ednref113\" name=\"_edn113\" title=\"\">[cxiii]</a>- Katabı Mukaddes, Tsefanya 3: 8-9.</p>\n	</div>\n\n	<div id=\"edn114\">\n		<p>\n			<a href=\"#_ednref114\" name=\"_edn114\" title=\"\">[cxiv]</a>- Kitabı Mukaddes, Haggay 2: 6-7.</p>\n	</div>\n\n	<div id=\"edn115\">\n		<p>\n			<a href=\"#_ednref115\" name=\"_edn115\" title=\"\">[cxv]</a>- Kitabı Mukaddes, Zekarya13: 8- 9.</p>\n	</div>\n\n	<div id=\"edn116\">\n		<p>\n			<a href=\"#_ednref116\" name=\"_edn116\" title=\"\">[cxvi]</a>- Kitabı Mukaddes, Zekarya 14: 1, 2, 3 ve 9.</p>\n	</div>\n\n	<div id=\"edn117\">\n		<p>\n			<a href=\"#_ednref117\" name=\"_edn117\" title=\"\">[cxvii]</a>- Kitabı Mukaddes, Malaki 4: 1, 2, 3.</p>\n	</div>\n\n	<div id=\"edn118\">\n		<p>\n			<a href=\"#_ednref118\" name=\"_edn118\" title=\"\">[cxviii]</a>- Kitabı Mukaddes, Metta İncil&#39;i, bab: 24, s. 27, 28.</p>\n	</div>\n\n	<div id=\"edn119\">\n		<p>\n			<a href=\"#_ednref119\" name=\"_edn119\" title=\"\">[cxix]</a>- Kitabı Mukaddes, İncil&#39;i Markos, bab: 13, s. 50, 51.</p>\n	</div>\n\n	<div id=\"edn120\">\n		<p>\n			<a href=\"#_ednref120\" name=\"_edn120\" title=\"\">[cxx]</a> - Kitabı Mukaddes, İncil-i Luka, bab: 21, s. 85, 86.</p>\n	</div>\n\n	<div id=\"edn121\">\n		<p>\n			<a href=\"#_ednref121\" name=\"_edn121\" title=\"\">[cxxi]</a> - Kitabı Mukadde, Yuhanna İncili bab: 4, paragraf: 25, 26, 41, 42. S. 96.</p>\n	</div>\n\n	<div id=\"edn122\">\n		<p>\n			<a href=\"#_ednref122\" name=\"_edn122\" title=\"\">[cxxii]</a> - Kitabı Mukaddes, Yuhanna İncili, bab: 7, paragraf: 33, 34., s. 101.</p>\n	</div>\n\n	<div id=\"edn123\">\n		<p>\n			<a href=\"#_ednref123\" name=\"_edn123\" title=\"\">[cxxiii]</a>- Kitabı Mukaddes, Yuhanna İncili, bab: 16, paragraf: 16, 19, 20, 21, 22, s. 112.</p>\n	</div>\n\n	<div id=\"edn124\">\n		<p>\n			<a href=\"#_ednref124\" name=\"_edn124\" title=\"\">[cxxiv]</a>- Kitabı Mukaddes, Resullerin İşleri b&ouml;l&uuml;m&uuml;, bab: 1, s. 119.</p>\n	</div>\n\n	<div id=\"edn125\">\n		<p>\n			<a href=\"#_ednref125\" name=\"_edn125\" title=\"\">[cxxv]</a>- Kitabı Mukaddes, Resulllerin İşleri b&ouml;l&uuml;m&uuml;, bab: 2, s. 120.</p>\n	</div>\n\n	<div id=\"edn126\">\n		<p>\n			<a href=\"#_ednref126\" name=\"_edn126\" title=\"\">[cxxvi]</a>- Kitabı Mukaddes, ibranilere Mektib b&ouml;l&uuml;m&uuml;, bab: 9, paragraf: 27, 28, s. 233.</p>\n	</div>\n\n	<div id=\"edn127\">\n		<p>\n			<a href=\"#_ednref127\" name=\"_edn127\" title=\"\">[cxxvii]</a>- Kitabı Mukaddes, Yuhanna&#39;nın Vahyi b&ouml;l&uuml;m&uuml;, bab: 2, paragraf: 24, 25, 26, 27, 28, s. 259.</p>\n	</div>\n\n	<div id=\"edn128\">\n		<p>\n			<a href=\"#_ednref128\" name=\"_edn128\" title=\"\">[cxxviii]</a>- Kitabı Mukaddes, Vahiy b&ouml;l&uuml;m&uuml;, bab: 12, paragraf: 1,2,3,4,5 ve17, s. 266.</p>\n	</div>\n\n	<div id=\"edn129\">\n		<p>\n			<a href=\"#_ednref129\" name=\"_edn129\" title=\"\">[cxxix]</a>- Mefatih-&uuml;l Cinan kitabı, es-Selamu ala&#39;l hakki&#39;l-cadid&quot; tabiriyle başlayan ziyaret, s. 829.</p>\n	</div>\n</div>','İlahi Dinlerde Ahır Zaman Kurtarıcısı Mehdi\'ye İnanmak','','publish','closed','open','','ilahi-dinlerde-ahir-zaman-kurtaricisi-mehdiye-inanmak','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3303',0,'post','',0),(3304,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p>\n	D&uuml;nyayı ısl&acirc;h edecek olan, insanlara vadedilmiş <strong>Mehdi</strong> inancı, sadece İsl&acirc;m dinine mahsus bir akide değil, bu inan&ccedil; İsl&acirc;m &ouml;ncesi semav&icirc; dinlerde de mevcuttur. Ahir zaman kurtarıcısının zuhurunu sadece İsl&acirc;m &uuml;mmeti değil, b&uuml;t&uuml;n semav&icirc; dinlerin mensupları, hatta b&uuml;t&uuml;n insanlık beklemektedir. B&uuml;t&uuml;n dinlerin mensupları, d&uuml;nyanın karanlık ve buhranlı bir d&ouml;nemde, yani her yeri zul&uuml;m, fesat ve dinsizliğin kapladığı bir zamanda b&uuml;y&uuml;k bir kurtarıcının zuhur edip gayb&icirc; bir g&uuml;&ccedil; sayesinde d&uuml;nyanın bozuk durumunu d&uuml;zelteceğine ve Allah inancını dinsizlik ve maddeciliğe &uuml;st&uuml;n kılacağına inanmaktadırlar.</p>\n\n<p>\n	Bu il&acirc;h&icirc; m&uuml;jde, Zerd&uuml;şt&icirc;lerin mukaddes kitaplarından sayılan Zend, Pezend ve Camasbname, Yahudilerin mukaddes kitabı Tevrat, il&acirc;veleri ve Hıristiyanların mukaddes kitabı İncil gibi tahrif olmuş şekliyle de olsa baki kalan semav&icirc; kitaplara il&acirc;veten, daha eski inan&ccedil;lardan olan Brahmanlar ve Budistlerin mukaddes kitaplarında da yer almıştır. Bu da şu demektir ki bu inan&ccedil;, b&uuml;t&uuml;n millet ve dinlerde mevcut olup, b&uuml;t&uuml;n inan&ccedil; sahipleri gayb&icirc; yardımla desteklenecek vadedilmiş g&uuml;&ccedil;l&uuml; bir kurtarıcıyı beklemekteler.</p>\n\n<p>\n	Demek ki, Zerd&uuml;şt&icirc;&#39;siyle, Yahudi&#39;siyle, Hıristiyan&#39;ıyla ve M&uuml;sl&uuml;man&#39;ıyla b&uuml;t&uuml;n semav&icirc; dinlerin izleyicileri, dahası, bir şekilde semav&icirc; dinden etkilenen ya da semav&icirc; olması muhtemel olan inan&ccedil; ve d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahip olan herkes, ahir zamanda b&uuml;y&uuml;k bir ısl&acirc;h edicinin zuhur edeceğine inanır ve onu bekler. Hatta demek olur ki, d&uuml;nyanın genelinde adalet ve barışı sağlayacak b&uuml;y&uuml;k bir kurtarıcının geleceğine inanmak ve b&ouml;yle bir kurtarıcıyı beklemek, b&uuml;t&uuml;n insanların doğasında olan fıtr&icirc; bir duygudur. Zaten herhangi bir din&icirc; inanca sahip olmayan d&uuml;ş&uuml;n&uuml;r ve filozofların da b&ouml;yle bir kurtarıcıyı ve onun kuracağı adalet d&uuml;zenini beklediklerini ortaya koymaları, ancak b&ouml;yle bir duygunun varlığıyla a&ccedil;ıklanabilir.</p>\n\n<p>\n	Bundan dolayıdır ki, b&uuml;y&uuml;k m&uuml;fessir ve meşhur filozof All&acirc;me Tabataba&icirc; (r.a) bu konuyu a&ccedil;ıklarken &ouml;zetle ş&ouml;yle der: &quot;İnsanoğlu yery&uuml;z&uuml;ne ayak bastığından itibaren mutluluk ve saadetle i&ccedil; i&ccedil;e olan bir toplumsal hayatın &uuml;midini hep kalbinde taşımış ve bu &uuml;midine ulaşmak i&ccedil;in &ccedil;aba harcamıştır. Eğer b&ouml;yle bir &uuml;mit ger&ccedil;ekleşmeyecek olsaydı, insanın b&ouml;yle bir &uuml;mit taşıması m&uuml;mk&uuml;n olmazdı. Eğer yiyecek yaratılmasaydı, insana a&ccedil;lık duygusu da verilmezdi; eğer su olmasaydı, insanda susama duygusu da olmazdı; eğer ona bir eş yaratılmasaydı, cinsel duygu da verilmezdi. İşte bu y&uuml;zden d&uuml;nyada &ouml;yle bir zaman gelecek ki, insan topluluğu adalet ve eşitlikle dolacak, fertler barış ve sefa i&ccedil;inde yaşayacak, toplum fazilet ve kemal ile dolacaktır. Yery&uuml;z&uuml;n&uuml; adaletle dolduracak bir şahsa olan inan&ccedil;, İsl&acirc;m&#39;a &ouml;zg&uuml; bir inan&ccedil; değildir. Kur&#39;an-ı Kerim&#39;de de bildirildiği &uuml;zere, diğer il&acirc;h&icirc; dinlerde de bu m&uuml;jde yer almıştır. Dahası, bu inan&ccedil; insanın fıtratından kaynaklandığı i&ccedil;in b&uuml;t&uuml;n insan topluluklarında, hatta putperestlerde bile vardır.&quot;</p>\n\n<p>\n	Buradan, Zerd&uuml;şt&icirc;lerin ona, d&uuml;nyanın kurtarıcısı anlamına gelen &quot;Suşyant&quot;, Yahudilerin &quot;Server-i Mikail&icirc;&quot; Hıristiyanların &quot;Vadedilmiş Mesih&quot; ve M&uuml;sl&uuml;manların &quot;Vadedilmiş <strong>Mehdi</strong>&quot; gibi, her milletin kendisinin anlayacağı bir lakap vermelerinin ve onu kendilerinden biri olarak g&ouml;rmelerinin de pek&acirc;l&acirc; doğal olduğu anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; herhangi bir millete g&ouml;nderilen bir il&acirc;h&icirc; el&ccedil;inin beyanında veya semav&icirc; kitapta ahir zamanda mutlak adaleti sağlayacak ve il&acirc;h&icirc; dinin h&acirc;kimiyetini b&uuml;t&uuml;n cihanda kuracak bir il&acirc;h&icirc; kurtarıcının geleceğine dair bir a&ccedil;ıklama gelince, o millet ve topluluğun bu kurtarıcıyı kendilerinin anlayacağı bir lakapla anmalarından veya onun kendilerinden olan birinin olacağını sanmalarından yahut &ouml;yle yorumlamalarından daha doğal bir şey d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	Elbette biz Hz. <strong>Mehdi&#39;</strong>nin zuhur edeceğini ispatlamak i&ccedil;in eski semav&icirc; kitaplarda yer alan m&uuml;jdelere dayanmak istemiyoruz. Esasen buna ihtiya&ccedil; da yoktur. &Ccedil;&uuml;nk&uuml; bunun Kur&#39;an ve S&uuml;nnet&#39;te yeterli dayanağı vardır. Biz, sadece ahir zamanda evrensel bir kurtarıcının zuhur edeceği ger&ccedil;eğinin b&uuml;t&uuml;n dinlerde yer alan ortak bir inan&ccedil; olduğunu ve vahiy kaynaklı olup b&uuml;t&uuml;n peygamberlerin bu m&uuml;jdeyi verdiğini belirtmek istiyoruz.</p>\n\n<p>\n	Biz, eski dinlerde bu hususta gelen b&uuml;t&uuml;n m&uuml;jdeleri detaylı bir şekilde incelemek de istemiyoruz. &Ccedil;&uuml;nk&uuml; bunun kendisi m&uuml;stakil bir kitap yazmayı gerektirecek kadar geniş bir konudur. Ancak &ouml;yle mesnetsiz bir iddiada da bulunmadığımızı g&ouml;stermek i&ccedil;in &ouml;rnek olarak eski dinlerde bu hususta gelen m&uuml;jdelerden bazılarına değinmeden de ge&ccedil;meyeceğiz.</p>\n\n<p>\n	Fakat bu m&uuml;jdelerden &ouml;rnekler zikretmeden &ouml;nce şu hususu da belirtmek zorundayız ki, son zamanlarda bazı yazarlar ahir zaman kurtarıcısına dair m&uuml;jdelerin Tevrat, Zebur, İncil ve Zend gibi eski dinlere ait mukaddes kitaplarda da yer aldığını g&ouml;r&uuml;nce, hemen bunun İsl&acirc;m diniyle ilgisinin olmadığını ve bu inancın Yahudiler, Hıristiyanlar veya Zerd&uuml;şt&icirc;lerce İsl&acirc;m dinine sokulan bir hurafe ve efsane olduğunu iddia etmeğe başlamışlardır.</p>\n\n<p>\n	Oysaki bunların bu tavrı, bilimsellikten uzak olmakla birlikte, Kur&#39;an-ı Kerim ve İsl&acirc;m&#39;ın ruhuna da aykırı bir y&ouml;ntemdir.</p>\n\n<p>\n	Evet, aşağıda zikredeceğimiz m&uuml;jde &ouml;rneklerinde de g&ouml;r&uuml;leceği &uuml;zere, bu inancın diğer millet ve kavimler arasında da olduğu doğrudur. Ama bu, s&ouml;z konusu inancın bir hurafe olduğunu g&ouml;sterebilir mi? Acaba İsl&acirc;m dinine ait h&uuml;k&uuml;m ve inan&ccedil;larının sahih olabilmesi i&ccedil;in ill&acirc; de ge&ccedil;mişteki kavim ve dinlerde olan h&uuml;k&uuml;m ve inan&ccedil;ların tam aksine mi olması gerekir?! Eski dinler Allah&#39;ın varlığından bahsediyorsa, İsl&acirc;m dini Allah&#39;ın varlığını ink&acirc;r mı etmelidir! Eski dinler, kıyametin geleceğine inanıyorsa, İsl&acirc;m dini kıyametin olmadığını mı iddia etmelidir! Eski dinler iyiliğe emrediyorsa, İsl&acirc;m dini k&ouml;t&uuml;l&uuml;ğe mi emretmelidir! Eski dinler, ahl&acirc;k&icirc; g&uuml;zellikleri &ouml;neriyorsa, İsl&acirc;m dini ahl&acirc;k&icirc; &ccedil;irkefliği mi &ouml;nermelidir! Ve...</p>\n\n<p>\n	B&ouml;yle bir şeyi s&ouml;ylemek akla, mantığa ve bilimselliğe sığar mı? Dahası, b&ouml;yle bir şeyi s&ouml;ylemek İsl&acirc;m dininin kendisiyle &ccedil;elişmiyor mu? Allah katında b&uuml;t&uuml;n dinler aynı ilke ve esasları paylaşmıyorlar mı? Onları birbirinden ayıran sadece teferruattaki birtakım c&uuml;z&#39;&icirc; ayrılıklar değil midir? Allah Teal&acirc;: <strong>&quot;Allah katında din İsl&acirc;m&#39;dır...&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> buyurmuyor mu? Allah Teal&acirc; b&uuml;t&uuml;n peygamberleri birbirlerini doğrulayıcı olarak g&ouml;ndermemiş midir? Allah Teal&acirc;: <strong>&quot;Hani Allah peygamberlerden, &#39;Size kitap ve hikmet verirsem, sonra sizinle birlikte olanı doğrulayıcı bir peygamber gelirse, mutlaka ona inanacak ve yardım edeceksiniz.&#39; diye s&ouml;z almıştı da, &#39;İkrar edip de bu konuda ahdimi kabul ettiniz mi?&#39; demişti. &#39;İkrar et&shy;tik&#39; demişlerdi, Allah da, &#39;Şahit olun, ben de sizinle beraber şahitlerdenim.&#39; demişti.&quot;</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> buyurmamış mıdır? Yine Allah Teal&acirc;, Kur&#39;an-ı Kerim&#39;in kendinden &ouml;nce inen kitapların onaylayıcısı oluşunu belirterek: <strong>&quot;Kendisinden &ouml;nceki kitapları tasdik eden hak kitabı sana indirdi...&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> ve <strong>&quot;Sana da kendinden &ouml;nceki kitabı doğrulayıcı ve onu kollayıp koruyucu olarak bu kitabı ger&ccedil;ekle indirdik. Artık onların arasında Allah&#39;ın indirdiğiyle h&uuml;kmet ve sana gelen ger&ccedil;ekten ayrılarak, onların heveslerine uyma! Sizden her biriniz i&ccedil;in bir yol ve bir y&ouml;ntem kıldık. Eğer Allah dileseydi, sizi bir tek &uuml;mmet yapardı, fakat bu, verdikleriyle sizi denemesi i&ccedil;indir. O h&acirc;lde iyiliklere koşuşun, hepinizin d&ouml;n&uuml;ş&uuml; Allah&#39;adır. O, ayrılığa d&uuml;şt&uuml;ğ&uuml;&shy;n&uuml;z şeyleri size bildirir.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a> buyurmamış mıdır?</p>\n\n<p>\n	G&ouml;r&uuml;l&uuml;yor ki, bu gibi insanların mantığı, aslında bir mantıksızlık, hatta keyf&icirc;liktir. O h&acirc;lde İsl&acirc;m&icirc; konulardan birini araştırmak isteyen insaf sahibi herkes, ilk &ouml;nce o inancın İsl&acirc;m&#39;daki asıl kaynaklarına m&uuml;racaat etmelidir ki, o konun doğru olup olmadığını anlayabilsin. Asıl kaynaklara m&uuml;racaat etmeden, sırf o konunun ge&ccedil;mişlerin kitap ve inan&ccedil;larında yer almasından dolayı, ben bu hurafe inancın k&ouml;k&uuml;n&uuml; buldum diye yaygara koparması, ne insafla, ne akıl ile ne bilimsellikle, ne de din ile bağdaşır.</p>\n\n<p>\n	Neyse, bu konu g&uuml;neş gibi a&ccedil;ıktır. Bunu ancak g&uuml;n ışığını g&ouml;rmekten aciz olan yarasalar ink&acirc;ra kalkışır. Dolayısıyla s&ouml;z&uuml; pek fazla uzatmadan asıl konumuza d&ouml;nmemiz gerekir. Konumuz, ahir zaman kurtarıcısı ile ilgili eski dinlerde gelen m&uuml;jdelerdi. Bu m&uuml;jdelerden bazıları ş&ouml;yledir:</p>\n\n<h2>\n	Hindulara G&ouml;re Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	1-&nbsp; En eski akidelerden biri, Hinduların inancıdır. Hindularca semav&icirc; kitap olarak kabul edilen Vedalar&#39;da ş&ouml;yle yazılmıştır:</p>\n\n<p>\n	&quot;D&uuml;nyanın tahrip olmasından sonra, ahir zamanda b&uuml;t&uuml;n mahl&ucirc;kların &ouml;nderi olacak<strong> Mensur</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> ismini taşıyan bir padişah ortaya &ccedil;ıkacak. O, b&uuml;t&uuml;n cihanı fethedip, kendi dinine sokacaktır. O, m&uuml;min ve k&acirc;fir herkesi tanıyacak ve onun Allah&#39;tan istediği her şey olacaktır.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Bu m&uuml;jdede ahir zaman kurtarıcısının d&ouml;rt &ouml;zelliğine işaret edilmiştir ki, bu &ouml;zellikler Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;nın Hz. İmam Mehdi (a.s) hakkındaki beyanlarıyla &ouml;rt&uuml;şmektedir. Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n<p>\n	a)&nbsp;&nbsp; D&uuml;nya ahir zaman kurtarıcısının zuhurundan &ouml;nce tahrip olacaktır.</p>\n\n<p>\n	b)&nbsp; Ahir zamanda zuhur edecek bu zat, b&uuml;t&uuml;n cihana &ouml;nderlik edecek ve d&uuml;nyanın tamamını kendi egemenliği altına alarak tek bir dine t&acirc;bi kılacaktır.</p>\n\n<p>\n	c)&nbsp;&nbsp; İnsanların zahir&icirc; g&ouml;r&uuml;m&uuml;ne bakmayacak, sahip olduğu il&acirc;h&icirc; ferasetle kimin ger&ccedil;ekten m&uuml;min, kimin ger&ccedil;ekten k&acirc;fir olduğunu bilecek ve herkese buna g&ouml;re muamele edecektir.</p>\n\n<p>\n	d)&nbsp; Ahir zamanda gelecek olan bu zat m&uuml;stecab&uuml;&#39;d-dave olacak, dolayısıyla onun duası Allah Teal&acirc; tarafından geri &ccedil;evrilmeyecektir.</p>\n\n<p>\n	Sıraladığımız bu d&ouml;rt &ouml;zelliğin d&ouml;rd&uuml; de Ehl-i S&uuml;nnet ve Ehl-i Beyt ekolunun Allah Resul&uuml; ve Ehl-i Beyt İmamları&#39;ndan İmam Mehdi hakkında naklettikleri hadislerde yer almıştır. Biz sadece bu hadislerden bazı &ouml;rnekler vermekle yetineceğiz.</p>\n\n<h3>\n	Birinci &Ouml;zellik</h3>\n\n<p>\n	Ali (a.s) ş&ouml;yle buyurmuştur: &quot;İnsanların &uuml;&ccedil;te biri &ouml;ld&uuml;r&uuml;lmedik&ccedil;e, &uuml;&ccedil;te biri de &ouml;lmedik&ccedil;e ve yalnızca &uuml;&ccedil;te biri kalmadık&ccedil;a Mehdi &ccedil;ıkmayacaktır.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	<em>Yine buyurmuştur ki: &quot;Mehdi&#39;nin kıyamının &ouml;ncesinde kırmızı &ouml;l&uuml;m ve beyaz &ouml;l&uuml;m olacak ve zamanlı ve zamansız &ccedil;ekirge saldırıları yaşanacaktır. Kırmızı &ouml;l&uuml;m, kılı&ccedil; &ouml;l&uuml;m&uuml;; beyaz &ouml;l&uuml;m ise veba salgını ile olacak &ouml;l&uuml;md&uuml;r.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><em><sup><strong><sup>[8]</sup></strong></sup></em></a></p>\n\n<h3>\n	İkinci &Ouml;zellik</h3>\n\n<p>\n	<em>İbn-i Abbas&#39;tan, Resulullah (s.a.a)&#39;ın ş&ouml;yle buyurduğu rivayet edilmiştir: &quot;Benim halifelerim, vasilerim ve benden sonra Allah Teal&acirc;&#39;nın insanlara olan h&uuml;ccetleri on ikidir. Onların ilki Ali, sonuncusu ise oğlum Mehdi&#39;dir. İsa nazil olup Mehdi&#39;nin arkasında namaz kılacak, yery&uuml;z&uuml; Rabbinin nuruyla aydınlanacak ve Mehdi&#39;nin h&uuml;k&uuml;mdarlığı doğu batı her tarafı kuşatacaktır.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><em><sup><strong><sup>[9]</sup></strong></sup></em></a></p>\n\n<p>\n	<em>Hz. İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle buyurmuştur: &quot;Kaim bizdendir, korku ile kendisine yardım edilecek, zafer ile desteklenecektir. Yery&uuml;z&uuml; onun i&ccedil;in d&uuml;r&uuml;lecek, hazineler onun i&ccedil;in zahir olacak, onun h&uuml;k&uuml;mdarlığı doğu batı her tarafa ulaşacak, Allah Teal&acirc; onun vasıtasıyla kendi dininin b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacak, yery&uuml;z&uuml;nde onarmadığı bir harabe kalmayacak ve Ruhullah İsa bin Meryem nazil olup onun arkasında namaz kılacaktır...&quot;</em><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><em><sup><strong><sup>[10]</sup></strong></sup></em></a></p>\n\n<h3>\n	&Uuml;&ccedil;&uuml;nc&uuml; &Ouml;zellik</h3>\n\n<p>\n	<em>İmam Cafer Sadık (a.s) ş&ouml;yle buyurmuştur: &quot;&Acirc;l-i Muhammed&#39;in Kaim&#39;i kıyam ettiğinde insanların arasında Davud (a.s)&#39;ın h&uuml;km&uuml;yle h&uuml;kmedecek, şahide ihtiyacı olmayacaktır; Allah ona ilham edecek, o ilmi ile h&uuml;kmedecek ve her kavme gizlediklerini haber verecektir.&quot;</em><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><em><sup><strong><sup>[11]</sup></strong></sup></em></a></p>\n\n<h3>\n	D&ouml;rd&uuml;nc&uuml; &Ouml;zellik</h3>\n\n<p>\n	<em>İmam Muhammed B&acirc;kır (a.s) İmam Mehdi (a.s) hakkında ş&ouml;yle buyurmuştur: &quot;Andolsun Allah&#39;a ki, o (Mehdi) Allah Teal&acirc;&#39;nın kitabında, &quot;Zorda kalanın O&#39;na dua ettiği zaman duasını kabul eden, k&ouml;t&uuml;l&uuml;ğ&uuml; gideren, sizi yery&uuml;z&uuml;ne halifeler kılan kimdir?&quot;</em><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><em><sup><strong><sup>[12]</sup></strong></sup></em></a><em> ayetinde duasının geri &ccedil;evrilmeyeceği bildirilen kimsedir.&quot;</em><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><em><sup><strong><sup>[13]</sup></strong></sup></em></a></p>\n\n<p>\n	2-&nbsp; Yine Hindularca il&acirc;h&icirc; peygamber kabul edilen Şakmoni&#39;nin kitabında ş&ouml;yle yazıyor: &quot;D&uuml;nyanın padişahlığı ve devleti, iki cihanın efendisi b&uuml;y&uuml;k Kaşin&#39;in oğlu ile son bulacaktır. O d&uuml;nyanın doğu ve batısında bulunan b&uuml;t&uuml;n dağlara h&uuml;k&uuml;m s&uuml;recek kimsedir. O bulutlara binecek, melekler onun emrinde olacak, cinler ve insanlar ona hizmet edecektir. O ekvatorun altında olan Sudan&#39;dan kuzey kutbun altında olan Sibirya&#39;ya ve okyanusların &ouml;tesine egemen olacaktır. Allah&#39;ın dini, bir din olacak; Allah&#39;ın dini ihya edilecek ve onun ismi &#39;Ayakta Olan&#39; (<strong>Kaim)</strong> olacaktır.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	3-&nbsp; Yine Hinduların mukaddes kitaplarından Opanşad&#39;da ş&ouml;yle ge&ccedil;er: &quot;Vişno&#39;nun onuncu mazharı Kalki, son zamanda veya demir asrında beyaz bir ata binmiş olarak elinde kuyruklu yıldız gibi parlak ve yalın bir kılı&ccedil; olduğu h&acirc;lde zahir olacak ve k&ouml;t&uuml;leri tamamıyla yok edecek, yaratılışı yeni baştan yenileyecek ve iyiliği tekrar getirecektir.&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	4-&nbsp; Yine Hinduların mukaddes kitaplarından Bask kitabında ş&ouml;yle yazmıştır: &quot;D&uuml;nya hayatı ahir zamanda h&acirc;kim olacak adil bir padişahla sona erecektir. O meleklerin ve insanların &ouml;nderidir. Doğruluk ve hak onunla olacaktır. O denizlerde, yerlerde ve dağlarda gizli olan her şeyi elde edecek, g&ouml;klerde ve yerde olan her şeyden haber verecektir. Ve ondan b&uuml;y&uuml;k bir kimse d&uuml;nyaya gelmeyecektir.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<h2>\n	Zerd&uuml;ştl&uuml;kte Ahir Zaman Kurtarıcısı</h2>\n\n<p>\n	1-&nbsp; En eski inan&ccedil;lardan biri de Zerd&uuml;ştl&uuml;k inancıdır. Zerd&uuml;şt&#39;&uuml;n &ouml;ğrencisi Camasb&#39;ın kendi adıyla meşhur olan kitabında ş&ouml;yle ge&ccedil;er: <em>&quot;Araplar diyarından, Haşim oğullarından birisi &ccedil;ıkacaktır. O, heybetli, uzun boylu, b&uuml;y&uuml;k başlıdır; ceddinin dini &uuml;zeredir; &ccedil;ok kalabalık bir orduyla İran&#39;a gidecek, oraları onaracak ve yery&uuml;z&uuml;n&uuml; adaletle dolduracaktır. Onun adaleti sayesinde, kurtla koyun bir arada su i&ccedil;ecektir.&quot;</em><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	2- Yine Camasb&#39;ın kitabında ş&ouml;yle ge&ccedil;mektedir: <em>&quot;Cihanın g&uuml;neşi ve zamanın padişahı olarak adlandırılan peygamberin kızının z&uuml;rriyetinden olan bir kimse, o peygamberin son vasisi olarak Allah&#39;ın h&uuml;km&uuml;yle d&uuml;nyanın ortası olan Mekke&#39;de padişah olacaktır. Onun devleti kıyamete kadar s&uuml;recektir. Onun h&uuml;k&uuml;mdarlığından sonra d&uuml;nya hayatı sona erecek, g&ouml;ky&uuml;z&uuml; d&uuml;r&uuml;lecek, yerk&uuml;re suya dalacak, dağlar kaybolup gidecek. O, Yezdan&#39;ın zıddı ve O&#39;nun asi kulu olan b&uuml;y&uuml;k Hermen&#39;i (b&uuml;y&uuml;k şeytanı) yakalayıp hapsedecektir. O, iyilerden ve peygamberlerden b&uuml;y&uuml;k bir grubu tekrar diriltecek; keza k&ouml;t&uuml;lerden de bir grubu... &quot;</em><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	3- Yine Camasbname&#39;de ş&ouml;yle ge&ccedil;er: <em>&quot;Şuşyant, dini d&uuml;nyaya yayacak, fakirlik ve yoksulluğu yery&uuml;z&uuml;nden kaldıracak, iyileri k&ouml;t&uuml;lerin elinden kurtaracak, d&uuml;nya insanlarına fikir, konuşma ve eylem birliğini getirecektir.&quot;</em><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	4-&nbsp; Zerd&uuml;şt&icirc;lerin din&icirc; kitaplarından olan Zend&#39;de ise ş&ouml;yle yazılmıştır: &quot;O zaman, iyilik il&acirc;hları tarafından b&uuml;y&uuml;k bir zafer gelecek ve k&ouml;t&uuml;l&uuml;k il&acirc;hları yıkılacak, k&ouml;t&uuml;l&uuml;k il&acirc;hlarının iktidarları yery&uuml;z&uuml;ndedir, g&ouml;kte hi&ccedil;bir sultaları yoktur. İyilik il&acirc;hlarının zaferinden ve k&ouml;t&uuml;l&uuml;k il&acirc;hlarının soyu yok edildikten sonra, &acirc;lem asıl saadetine ulaşacak ve &Acirc;demoğulları mutluluk tahtına oturacaklar.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<p>\n	5-&nbsp; Yine Zerd&uuml;şt&icirc;lerin kutsal kitaplarından Yesna&#39;nın &quot;Gatha&quot; ismiyle bilinen b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &quot;K&ouml;t&uuml; şeyler yapanlar ancak aldatılmışlardır ve sonunda yok olmaya mahk&ucirc;mdurlar. Herkes coşkuyla haykırmalıdır. İyilik tanrısı onları kana, toprağa bulamalıdır ve b&ouml;ylece mutluluk &uuml;lkesinde barış sağlamalıdır... Mukaddes dini aşağılayan bunlar, dindarları al&ccedil;altmak gayretindeler ve onların g&ouml;vdesi g&uuml;naha bulaşmıştır. Nerededir dinin koruyucusu? O adaletli efendi nerede ki, onları hayattan mahrum ede? Ey Mezda, g&uuml;&ccedil; sendedir, onun ışığıyla d&uuml;r&uuml;st zavallıları en iyi şekilde g&uuml;&ccedil;lendir.&quot; (Vehiştuişt Gat, Yesna 53)<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<p>\n	6-&nbsp; Yine Zerd&uuml;şt&icirc;lerin kutsal kitabı Yeşt&#39;te ş&ouml;yle yazıyor: &quot;Fereveher Estevt İrite&#39;e sel&acirc;m g&ouml;nderiyoruz, o kimse ki, <strong>&quot;Şuşyant&quot; </strong>ve <strong>&quot;Estevt İrite&quot; </strong>diye adlandırılacak. O t&uuml;m madd&icirc; varlıklara yarar vereceği i&ccedil;in ona <strong>&quot;Şuşyant&quot; </strong>derler. D&uuml;nyada ismi ve canı olan her şey, onun ışığı ile fena bulmayan yaşama kavuşacağı i&ccedil;in ona <strong>&quot;Estevt İrite&quot; </strong>derler. (Ferverdin Yeşt, paragraf 128 ve 129)<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	7-&nbsp; Yine Şuşyant kitabında ahir zaman kurtarıcısı Şuşyant ile ilgili ş&ouml;yle ge&ccedil;er: &quot;B&uuml;t&uuml;n dertlerin ve acıların &ccedil;aresi ve il&acirc;cı onun elindedir. O acıyı, hastalığı, ihtiyarlığı, zulm&uuml;, dinsizliği ve fesadı k&ouml;kten yok edecek, k&ouml;t&uuml; insanları yok edip onları iktidardan d&uuml;ş&uuml;recektir.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	8-&nbsp; Yine Zerd&uuml;şt&icirc;lerin Zamyad Yeşt kitabının 89 ile 97 paragrafında ş&ouml;yle ge&ccedil;er: &quot;Estevt İrite, Mezda Ahura&#39;nın el&ccedil;isi olarak... Zuhur ettiği zaman, doğru d&uuml;r&uuml;st d&uuml;nyayı yalandan temizleyecektir... O bilgili g&ouml;zlerle yaratılmışlara bakacaktır... Estevt İrite&#39;nin muzaffer yardımcıları da onunla zuhur edecektir. Onlar, iyi d&uuml;ş&uuml;nen, iyi konuşan ve iyi davrananlardır. Dilleri ile verdikleri s&ouml;zleri tutarlar... K&ouml;t&uuml; d&uuml;ş&uuml;nceyi iyi d&uuml;ş&uuml;nceyle yenirler ve yalan s&ouml;zleri doğru s&ouml;zlerle mağlup ederler.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Al-i İmran/19</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Al-i İmran/81</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Al-i İmran/3</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Maide/48</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Burada dikkata şayan n&uuml;kte şudur ku, Ehl-i Beyt İmamları&#39;ndan gelen Camia Ziyareti ve Nudbe Duası&#39;nda da Hz. <strong>Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan <em>&quot;Allah tarafından desteklenmiş, muzaffer kılınmış&quot;</em> anlamında <strong>&quot;Mensur&quot; </strong>diye s&ouml;z edilmektedir. Elbette ki, Hindular&#39;ın mukaddes kitabında o hazretin bu isimle anılması bir tesad&uuml;f değildir. Bu, o hazretin Allah Teal&acirc;&#39;nın o hazrete va&#39;dettiği yardım ve kesin zafer s&ouml;z&uuml;nden &ccedil;ıkarılan bir lakabıdır. Dolayısıyla Hundular&#39;ın kutsal kitabı Vedalar kitabında imamın bu &ouml;zelliğine işaret edilmiş olması ve bu ismin o &ouml;zelliğe dayanılarak hazrete verilmiş olması hi&ccedil; de uzak bir ihtimal değildir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- <em>Bişaret-&uuml;l Ahdeyn</em>, s.245.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Ikd-&uuml;r D&uuml;rer, s. 96, S&uuml;nen-i Dani, s. 94.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Ikd-&uuml;d D&uuml;rer, s. 98, Gaybet-i Numani, s. 397, Gaybet-i Şeyh Tusi, s. 267, Bihar-&uuml;l Envar, c. 52, s. 211.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Yenabi-&uuml;l Meveddet, İstanbul Baskısı, s. 447.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- M&uuml;nteheb-&uuml;l Eser, s. 292, naklen Kemal-&uuml;d Din.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Bihar-&uuml;l Envar, c. 52, s. 239.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Naml/62.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Bihar-&uuml;l Envar, c. 52, s. 315.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Bişarat-&uuml;l Ahdayn, s. 242.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>&nbsp; Opanşad kitabı, s. 737.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Bişarat-&uuml;l Ahdayn s. 242, naklen Hindoların Bask kitabı.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Age, s.258. Zikredilen kitabın s.243 dipnotunda ş&ouml;yle nakledilmiştir: Siyer ve tarih yazarları; &lsquo;Geştasib bin Lehrasib&quot;in kardeşi &quot;Camasib&quot; bir m&uuml;ddet Zert&uuml;şt&rsquo;&uuml;n yanında maarif edinmiştir.&rsquo; demişlerdir.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Age.s. 273.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- Camasbname, s. 121.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Bişarat-&uuml;l Ahdayn, s.238.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen, İbrahim Pur Davut, Gatha Terc&uuml;mesi, s. 145, 147.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- <strong>Mehdi</strong>lik ve İmam <strong>Mehdi</strong>, s. 222, naklen İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s. 14.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Şuşyant, s. 104.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- age, s. 222, naklen, İbrahim Pur Davud, Mizda Yesna vaadi Suşyant, s.23 ile 25.</p>\n	</div>\n</div>','İslâm Öncesi Dinlerde Mehdi İnancı','','publish','closed','open','','islam-oncesi-dinlerde-mehdi-inanci-3','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3304',0,'post','',0),(3305,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5 style=\"text-align: right;\">\n	Seccat KARAKUŞ</h5>\n\n<h5 style=\"text-align: right;\">\n	&nbsp;</h5>\n\n<p>\n	<strong>Yahudilikte Ahir Zaman Kurtarıcısı</strong></p>\n\n<p>\n	Tevrat&#39;ı oluşturan beş kitaptan biri olan Tekvin kitabında, Allah Teal&acirc; Hz. İbrahim&#39;in soyundan se&ccedil;kin kıldığı kimseler vasıtasıyla b&uuml;t&uuml;n d&uuml;nyaya il&acirc;h&icirc; dini egemen kılacağına dair m&uuml;jdesini ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	&ldquo;Ve RAB Abrama dedi: Memleketinden ve akrabalarının yanından ve babanın evinden, sana g&ouml;stereceğim memlekete git ve seni b&uuml;y&uuml;k millet edeceğim ve seni m&uuml;barek kılacağım ve senin adını b&uuml;y&uuml;k edeceğim ve bereket ol ve seni m&uuml;barek kılanları m&uuml;barek kılacağım ve sana l&acirc;net edene l&acirc;net edeceğim ve yery&uuml;z&uuml;n&uuml;n b&uuml;t&uuml;n kabileleri sende m&uuml;barek olacaktır.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Sonra da bu vaadine daha netlik getirerek bunun Hz. Hacer ve Hz. İsmail&#39;in soyundan gelecek olan On İki İmam vasıtasıyla ger&ccedil;ekleşeceğine işaret ederek ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Ve RABBİN meleği ona [Hacer&#39;e] dedi: Senin z&uuml;rriyetini &ccedil;oğalttık&ccedil;a &ccedil;oğaltacağım ve &ccedil;okluğundan sayılmayacaktır. Ve RABBİN meleği ona dedi: İşte, sen gebesin ve bir oğul doğuracaksın ve onun adını İsmail koyacaksın.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Hz. İbrahim&#39;e de ş&ouml;yle hitap etmiştir:</p>\n\n<p>\n	&ldquo;Ve İsmaile gelince, seni işittim; işte, onu m&uuml;barek kıldım ve onu semereli edeceğim ve onu ziyadesiyle &ccedil;oğaltacağım; on iki beyin babası olacak ve onu b&uuml;y&uuml;k millet edeceğim.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Biliyorsunuz ki, son kurtarıcı olan Hz. Mehdi (a.s), Hz. Resul&uuml;llah (s.a.a)&#39;ın kendinden sonraki halifeleri olduğunu a&ccedil;ıkladığı On İki İmam&#39;ın on ikincisidir. Bunu, Hz. Resul&#39;&uuml;n ileride nakledeceğimiz beyanlarında g&ouml;receğiz. Dolayısıyla Tevrat&#39;ın Tekvin kitabında ge&ccedil;en bu beyan, Hz. Resul&#39;den gelen Hz. Mehdi ile ilgili beyanları ile &ouml;rt&uuml;şmektedir. O h&acirc;lde bu a&ccedil;ıklama Hz. Mehdi (a.s)&#39;ı da kapsamakta ve geleceğini m&uuml;jdelemektedir. Semav&icirc; kitaplarda bunun gibi genel ifadelerin dışında, &ouml;zellikle Hz. Mehdi (a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyen daha a&ccedil;ık beyanlar da mevcuttur. &Ouml;rneğin, Kitabı Mukaddes&#39;de ge&ccedil;mektedir:</p>\n\n<p>\n	2- &quot;Ve Yessenin k&uuml;t&uuml;ğ&uuml;nden filiz &ccedil;ıkacak ve k&ouml;k&uuml;nden bir fidan meyve verecek. Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak. Ve onun zevki RAB korkusunda olacak ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek; fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in doğrulukla karar verecek ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek. Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak.</p>\n\n<p>\n	Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.</p>\n\n<p>\n	Ve o g&uuml;n vaki olacak ki, kavımlar i&ccedil;in bayrak olarak durmakta olan Yessenin k&ouml;k&uuml;n&uuml; milletler arayacaklar ve onun rahat ettiği yer izzetli olacak.&quot; <a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, Tevrat&#39;ın İşaya b&ouml;l&uuml;m&uuml;nde ge&ccedil;en bu metin, ger&ccedil;ek adaletin sağlanacağı Hz. Mehdi (a.s)&#39;ın d&ouml;nemini m&uuml;jdeleyerek, o d&ouml;nemde yaratılacak olan hakik&icirc; adalet ve tam emniyet ortamından sembolik bir dil ile bahsetmektedir. Bu, Hz. Resulullah&#39;tan gelen o d&ouml;neme ait beyanlarıyla bire bir &ouml;rt&uuml;şmektedir. Ancak biz bu metinde ge&ccedil;en bazı terim ve c&uuml;mlelerin &uuml;zerinde kısaca durarak, Allah Resul&uuml;&#39;nden bu doğrultuda gelen beyanlarla kıyaslamanın, konunun daha da vuzuha kavuşması a&ccedil;ısından faydalı olacağı kanaatindeyiz.</p>\n\n<p>\n	Metnin birinci c&uuml;mlesinde ge&ccedil;en &quot;Yesse&quot; kelimesi İbranice bir kelimedir. Her ne kadar metinde bu kelime &ouml;zel isim gibi sunulmuşsa da İbranice&#39;de y&uuml;ce anlamına gelmektedir. Buna g&ouml;re, birinci c&uuml;mlenin asıl anlamı, &ldquo;Ve Y&uuml;ce k&uuml;t&uuml;kten filiz &ccedil;ıkacak, ve k&ouml;k&uuml;nden bir fidan meyve verecek&quot; olur. Zaten Hz. Mehdi (a.s) da soy a&ccedil;ısından en y&uuml;ce ve şerefli soy olan n&uuml;b&uuml;vvet ağacının m&uuml;barek bir fidanıdır. Nitekim, &quot;Allah&#39;ın, temiz bir kelimeyi; k&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan Rabbinin izniyle her zaman meyve veren temiz bir ağaca benzeterek nasıl misal verdiğini g&ouml;rm&uuml;yor musun? İnsanlar ibret alsın diye Allah onlara misal g&ouml;steriyor. &Ccedil;irkin bir kelime de, yerden koparılmış, k&ouml;k&uuml; olmayan k&ouml;t&uuml; bir ağaca benzer.&quot;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ayetlerinde ge&ccedil;en temiz kelime ile benzetildiği temiz ağa&ccedil;, hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet kanalından nakledilen bazı hadislerde, Hz. Resul-i Ekrem ve onun pak soyuna tatbik edilirken, &ccedil;irkin kelime ile benzetildiği &ccedil;irkin ağa&ccedil; da Beni &Uuml;meyye soyuna tatbik edilmiştir.</p>\n\n<p>\n	&Ouml;zellikle de Allah Teal&acirc;&#39;nın, &quot;Ve hani sana, &lsquo;Rabbin ş&uuml;phesiz insanları kuşatmıştır&#39; demiştik. Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık. Biz onları kor&shy;kutuyoruz, fakat bu onlara b&uuml;y&uuml;k taşkınlık vermekten başka bir şeye yaramıyor.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> ayetinde ge&ccedil;en &quot;Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağa&ccedil;&quot; kelimesi ve Peygamber&#39;in g&ouml;rd&uuml;ğ&uuml; r&uuml;yadan maksadın, &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı olduğu ve bu ayetin, Hz. Resulullah (s.a.a)&#39;ın r&uuml;yada, kendinden sonra &Uuml;meyye Oğulları&#39;nın maymunların sı&ccedil;radığı gibi sı&ccedil;rayarak minberine &ccedil;ıktıklarını g&ouml;rmesi &uuml;zerine nazil olduğu ve b&ouml;ylece kendisine bunun sadece değersiz bir d&uuml;nya metası olduğu ve bu vesileyle insanların denenmek istendiğinin bildirildiği, hem Ehl-i Beyt, hem de Ehl-i S&uuml;nnet tefsir ve hadis kaynaklarında yer almıştır.</p>\n\n<p>\n	Amir bin Hureys diyor: &quot;Hz. İmam Cafer-i Sadık (a.s)&#39;a, Allah Teal&acirc;&#39;nın; &quot;... k&ouml;k&uuml; sağlam, dalları g&ouml;ğe doğru olan, Rabbinin izniyle her zaman meyve veren temiz bir ağac...&quot; ayetini sordum. İmam: &quot;Ağacın k&ouml;k&uuml; Hz. Resulullah, dalı Hz. Ali, budakları ikisinin z&uuml;rriyetinden olan imamlar, meyvesi imamların ilmi, yaprakları ise takip&ccedil;ileri olan m&uuml;minlerdir...&quot; buyurdu.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İbn-i Hatem, Ebu Ya&#39;la&#39;dan ş&ouml;yle dediğini tahri&ccedil; etmiştir: &quot;Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;&Uuml;meyye Oğulları&#39;nın yerin minberleri &uuml;zerine &ccedil;ıktıkları bana g&ouml;sterildi. Onlar, yakında size h&acirc;kim olacaklar; onları k&ouml;t&uuml; y&ouml;neticiler olarak bulacaksınız.&rdquo; Resulullah (s.a.a) buna &uuml;z&uuml;ld&uuml;. İşte bunun i&ccedil;in Allah Teal&acirc;, &quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot; ayetini nazil etti.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Keza İbn-i Ebu Hatem, İbn-i M&uuml;rdeveyh, Beyhak&icirc; ve İbn-i Asakir, Said bin M&uuml;seyyib&#39;den ş&ouml;yle dediğini tahri&ccedil; etmişlerdir: &quot;Hz. Resulullah (s.a.a), &Uuml;meyye Oğulları&#39;nın minberlere &ccedil;ıktıklarını r&uuml;yada g&ouml;rd&uuml;. Hazret, bundan rahatsız oldu. Bunun &uuml;zerine Allah Teal&acirc;, Hazret&#39;e, onlara verilenin sadece d&uuml;nya olduğunu vahyetti. Hazret buna sevindi. İşte Allah Teal&acirc;&#39;nın; &quot;Sana g&ouml;sterdiğimiz r&uuml;yayı ve Kur&#39;&acirc;n&#39;da l&acirc;netlenmiş ağacı, sadece insanlar i&ccedil;in bir fitne (deneme aracı) kıldık...&quot; ayeti bunu bildirmektedir.&quot; <a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Yine İbn-i Murdeveyh nakletmiştir ki: &quot;&Uuml;mm&uuml;&#39;l-M&uuml;minin Aişe, Mervan bin Hakem&#39;e ş&ouml;yle dedi: &quot;Resulullah&#39;ın babana ve ceddine: &lsquo;Siz Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağa&ccedil;sınız.&#39; dediğini duydum.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet&#39;in muteber tefsircilerinden Kurtub&icirc;, kendi tefsirinde yukarıda bahsi ge&ccedil;en Peygamber&#39;in r&uuml;yası ve Kur&#39;&acirc;n&#39;da l&acirc;netlenen ağacı beyan eden ayetin tefsiri ile ilgili olarak birtakım ihtimallerden sonra şunları yazıyor: &quot;&Uuml;&ccedil;&uuml;nc&uuml; bir rivayette İbn-i Abbas ş&ouml;yle demiştir: &quot;Resulullah (s.a.a) Mervan Oğulları hakkında onların maymunlar gibi minberine sı&ccedil;radıklarını r&uuml;yada g&ouml;rd&uuml;. Bu, Hazret&#39;i rahatsız etti. Bunun &uuml;zerine, kendisine, onlara verilenin sadece d&uuml;nya olduğu s&ouml;ylendi. Hazret&#39;in h&uuml;zn&uuml; gitti. Ancak, Mekke&#39;de Hazret&#39;in minberi yoktu. Fakat Mekke&#39;de, Medine&#39;de olacak minberini g&ouml;rmesi muhtemeldir.&rdquo;</p>\n\n<p>\n	Bu &uuml;&ccedil;&uuml;nc&uuml; tevile Sehl bin Sa&#39;d da kail olmuştur. Sa&#39;d ş&ouml;yle demiştir: &quot;Bu r&uuml;ya şudur ki, Hz. Resulullah (s.a.a) &Uuml;meyye Oğulları&#39;nın minberine maymunların sı&ccedil;raması gibi sı&ccedil;rayarak &ccedil;ıktığını r&uuml;yada g&ouml;rd&uuml;. Hazret buna &uuml;z&uuml;ld&uuml; ve o g&uuml;nden itibaren &ouml;lene kadar artık g&uuml;ld&uuml;ğ&uuml; g&ouml;r&uuml;lmedi. İşte bu ayet nazil olarak Hazret&#39;e onların h&uuml;k&uuml;mdarlıklarını ve &ccedil;ıkışlarını, insanlar i&ccedil;in bir imtihan vesilesi kıldığını bildirdi. Zaten Hz. Hasan bin Ali de Muaviye&#39;ye biat ederken, &quot;Bilmem belki de o sizi denemek ve bir s&uuml;reye kadar yaşatmak i&ccedil;indir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ayetini okumuştu.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yine Kurtub&icirc; ş&ouml;yle der: &quot;İbn-i Abbas bu ağa&ccedil;tan maksadın &Uuml;meyye Oğulları olduğunu s&ouml;ylemiştir...&rdquo;</p>\n\n<p>\n	Aişe de Mervan&#39;a: &quot;Sen babanın sulb&uuml;nde iken Allah onu l&acirc;netlemiştir. &Ouml;yleyse, sen de Allah&#39;ın l&acirc;netlediğinin bir par&ccedil;asısındır.&quot; demiştir.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Kısacası; Kur&#39;&acirc;n&#39;da ge&ccedil;en &ldquo;temiz ağa&ccedil;&rdquo;tan maksadın Hz. Resul ve Ehl-i Beyt&#39;i olduğu, &ldquo;&ccedil;irkin ağa&ccedil; ve Resulullah&#39;ı &uuml;zen r&uuml;ya&rdquo;dan da &Uuml;meyye Oğulları ve onların h&uuml;k&uuml;mdarlığı kastedildiği, Ehl-i Beyt mektebi m&uuml;fessir ve hadis&ccedil;ilerine il&acirc;veten, Taber&icirc;, Kurtub&icirc;, İbn-i Kesir ve Suyut&icirc; gibi Ehl-i S&uuml;nnet&#39;in &ouml;nde gelen m&uuml;fessir ve hadis&ccedil;ilerinin de ayetin muhtemel yorumu olarak zikrettikleri ve hakkında hadis naklettikleri bir husustur. Zaten bizim de bunları zikretmekten maksadımız, mezkur ayet hakkında kesin bir yorum ortaya koymak değildir. Biz, sadece Kur&#39;&acirc;n&#39;da ge&ccedil;en temiz kelime ve temiz ağacın tatbik a&ccedil;ısından Hz. Resul ve pak Ehl-i Beyt&#39;ine yorumlandığını ve bu hususta Ehl-i Beyt ve Ehl-i S&uuml;nnet ekol&uuml;nce hadisler nakledildiğini g&ouml;stermektir. &Ouml;zellikle de Allah Teal&acirc;, Hz. İsa&#39;dan bahsederken onu kendisinin bir kelimesi (s&ouml;z&uuml;) olarak nitelemekte ve Hz. Meryem&#39;den s&ouml;z ederken de onu g&uuml;zel bir bitki gibi yeşerttiğinden bahsetmektedir. Allah Teal&acirc;, Hz. İsa (a.s) hakkında ş&ouml;yle buyuruyor: &quot;Hani melekler demişti ki: &lsquo;Ey Meryem! Allah seni, kendisinden bir kelime (s&ouml;z) ile m&uuml;jdeliyor. Adı Meryem oğlu İsa Mesih&#39;tir; d&uuml;nyada da, ahirette de (Allah&#39;a) yakın olanlardandır.&#39;&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> Hz. Meryem hakkında da ş&ouml;yle buyuruyor: &quot;Rabbi onu g&uuml;zel bir şekilde kabul buyurdu; onu g&uuml;zel bir bitki gibi yeşertti...&quot;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> O h&acirc;lde bir insandan bahsederken onu s&ouml;z, ağa&ccedil; ve bitki tabirleriyle anması, Kur&#39;&acirc;n&#39;ın ve il&acirc;h&icirc; kitapların beyan &uuml;sl&ucirc;plarından biridir. Dolayısıyla Tevrat&#39;tan naklettiğimiz ibarede de Hz. Mehdi (a.s)&#39;ın Yesse&#39;nin k&uuml;t&uuml;ğ&uuml;nden &ccedil;ıkan bir fidan olarak nitelenmesi, il&acirc;h&icirc; beyanlara yabancı bir beyan değildir. Bilhassa Tevrat&#39;ın sonraki ibarelerinden Allah&#39;ın teyidine mazhar olan b&uuml;y&uuml;k bir insandan s&ouml;z edildiği a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ndedir.</p>\n\n<p>\n	Burada şunu da vurgulamalıyız ki, bizim bu m&uuml;jdede yer alan Yesse&#39;nin k&ouml;k&uuml;nden &ccedil;ıkan fidanı, Hz. Mehdi (a.s)&#39;a yorumlamamız, Kamus-u Mukaddes&#39;de yer alan &ldquo;Yesse&rdquo; kelimesinin &ldquo;G&uuml;&ccedil;l&uuml;&rdquo; anlamına geldiği ve Raut&#39;un torunu olan Hz. Davud&#39;un babasına verilen isim olduğu ve Hz. Davud&#39;un kendisi İsrail Oğulları&#39;nın b&uuml;y&uuml;k peygamberlerinden olduğu h&acirc;lde &ldquo;Yesse&#39;nin oğlu&rdquo; ismiyle anıldığı y&ouml;n&uuml;ndeki a&ccedil;ıklamayla bir &ccedil;elişkisi yoktur. Zira ki, b&ouml;yle olsa da bu tabirden Hz. Mehdi (a.s)&#39;ın kastedildiği ortadadır. &Ccedil;&uuml;nk&uuml; Hz. İmam Mehdi (a.s)&#39;ın annesi Nergis Hatun Hz. Davud (a.s)&#39;ın soyundan gelen Rum padişahının kızı olduğundan, İmam Mehdi (a.s) anne tarafından Hz. Davud&#39;a ulaşmaktadır.</p>\n\n<p>\n	Ayrıca malumdur ki, bu m&uuml;jdeyi Hz. Davud&#39;un kendisine veya oğlu Hz. S&uuml;leyman&#39;a, yahut anne tarafından Hz. Davud&#39;un torunlarından olan Hz. İsa&#39;ya yorumlamak da m&uuml;mk&uuml;n değildir. Zira bu m&uuml;jdede belirtilen cihanş&uuml;mul adalet ve il&acirc;h&icirc; h&acirc;kimiyetin bu il&acirc;h&icirc; &ouml;nderlerin hi&ccedil;birinin zamanında tahakkuk bulmadığı bilinmektedir. O h&acirc;lde bu zat, ahir zamanda gelip mutlak adaleti sağlayacağı İslam Peygamberi tarafından da m&uuml;jdelenen İmam Mehdi (a.s)&#39;dan gayrisi değildir ve o Hazret&#39;ten gayri hi&ccedil;bir kimseyle &ouml;rt&uuml;şmemektedir.</p>\n\n<p>\n	Metnin ikinci c&uuml;mlesi ş&ouml;yle idi: &ldquo;Ve RABBİN Ruhu, hikmet ve anlayış ruhu, &ouml;ğ&uuml;t ve kuvvet ruhu, bilgi ve RAB korkusu ruhu onun &uuml;zerinde kalacak.&rdquo;</p>\n\n<p>\n	Bu &ouml;zellik, b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderlerin başta gelen ve onları diğerlerinden ayıran en &ouml;nemli &ouml;zelliktir. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n il&acirc;h&icirc; &ouml;nderler, Ruh&#39;&uuml;l-Kud&uuml;s denen Rab ruhuyla teyit edilmektedirler.</p>\n\n<p>\n	Cabir diyor: &quot;Hz. Ebu Cafer Muhammed B&acirc;kır (a.s)&#39;a, imamın ilmini sordum. Hazret ş&ouml;yle buyurdular: &quot;Ey Cabir! Peygamberler ve vasilerinde beş ruh bulunmaktadır: Ruh&#39;ul-Kud&uuml;s, ruh&#39;ul-iman, ruh&#39;ul-hayat, ruh&#39;ul-kuvvet ve ruh&#39;uş-şehvet. Ey Cabir! Onlar Arş&#39;ın altından yerin altına kadar olanları Ruh&#39;ul-Kud&uuml;s ile bilmekteler.&quot; Sonra da ş&ouml;yle buyurdu: &quot;Ey Cabir! Ruh&#39;ul-Kud&uuml;s dışındaki bu d&ouml;rt ruha bir arıza gelebilir ve yanılgıya kapılabilirler. Ruh&#39;ul-Kud&uuml;s ise ne lehve dalar, ne de hafifliğe kapılır.&quot;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim de peygamberlerin Ruh&#39;ul-Kud&uuml;s denen &ouml;zel bir il&acirc;h&icirc; ruh vasıtasıyla donatıldığını beyan etmektedir. Allah Teal&acirc; ş&ouml;yle buyurmaktadır: &quot;O, dereceleri y&uuml;kselten, Arş sahibi (Allah), kavuşma g&uuml;n&uuml;n&uuml; ihtar etmek i&ccedil;in emrinden olan Ruhu, kullarından dilediğine indirir.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Keza ş&ouml;yle buyurmuştur: &quot;Melekleri, kullarından dilediğine, emrinden olan Ruh ile indirir. İnsanları uyarın ki, benden başka il&acirc;h yoktur. Benden sakının.&quot;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Hz. İsa (a.s)&#39;dan bahsederken de peygamberlerine indirdiğini belirttiği ruhun Ruh&#39;ul-Kud&uuml;s olduğunu a&ccedil;ık&ccedil;a beyan ederek ş&ouml;yle buyurmuştur: &quot;Allah, &lsquo;Ey Meryem oğlu İsa! Sana ve anana olan nimetimi an.&#39; demişti, &lsquo;Hani seni Ruh&#39;ul-Kud&uuml;s ile desteklemiştim; beşikte ve yetişkin iken insanlarla konuşu&shy;yordun; sana kitabı, hikmeti, Tevrat&#39;ı ve İncil&#39;i &ouml;ğretmiştim. Sen iznimle, &ccedil;amurdan kuş gibi bir şey yapıyor, ona &uuml;fl&uuml;yordun da iznimle kuş oluyordu; anadan doğma k&ouml;r&uuml;, alacalıyı iznimle iyi ediyordun; &ouml;l&uuml;leri iznimle diriltiyordun. İsrail Oğulları&#39;na belgelerle geldiğinde, onlardan ink&acirc;r edenler, &quot;Bu apa&ccedil;ık bir b&uuml;y&uuml;d&uuml;r.&quot; demişlerdi de ben onların sana zarar vermelerini &ouml;nlemiştim.&quot;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Hz. Resul hakkında da ş&ouml;yle buyurmuştur: &quot;İşte sana da emrimizden olan bir Ruh vahyettik. Sen kitap nedir, iman ne&shy;dir &ouml;nceleri bilmezdin; fakat biz onu, kullarımızdan dilediğimizi onunla doğru yola eriştirdiğimiz bir nur kıldık.&quot;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Ebu Basir diyor: &quot;Hz. Ebu Abdullah İmam Cafer Sadık (a.s)&#39;a Allah Teal&acirc;&#39;nın &quot;İşte sana da emrimizden olan bir Ruh vahyettik...&quot; ayetini sordum. İmam (a.s) ş&ouml;yle buyurdu: &quot;O, Allah Azze ve Celle&#39;nin yaratıklarından Cebrail ve Mikail&#39;den daha b&uuml;y&uuml;k olan bir yaratığıdır. O, Hz. Resulullah (s.a.a) ile beraberdi. Ona bilgi verir ve onu koruyordu. O, Peygamber&#39;den sonra İmamlarla beraberdir.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kur&#39;&acirc;n-ı Kerim&#39;in bu a&ccedil;ıklamalardan, Tevrat&#39;ın ahir zamanda gelerek d&uuml;nyayı ısl&acirc;h edeceğini bildirdiği b&uuml;y&uuml;k ısl&acirc;h&ccedil;ının (Hz. Mehdi -a.s-) Ruh&#39;ul-Kud&uuml;s tarafından destekleneceğine dair olan beyanın il&acirc;h&icirc; beyanlara aykırı olmadığı gibi, kesin il&acirc;h&icirc; beyanın bu doğrultuda olduğu a&ccedil;ık&ccedil;a anlaşılmaktadır. &Ccedil;&uuml;nk&uuml; Kur&#39;&acirc;n-ı Kerim b&uuml;t&uuml;n il&acirc;h&icirc; temsilcilerin en belirgin &ouml;zelliklerinin bu &ouml;zellik olduğunu a&ccedil;ık&ccedil;a beyan etmektedir.</p>\n\n<p>\n	Metinde vurgulanan &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik &ldquo;ve g&ouml;zlerinin g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re h&uuml;kmetmeyecek ve kulaklarının işittiğine g&ouml;re karar vermeyecek&rdquo; tabiriyle ifade edilmiştir.</p>\n\n<p>\n	Bu c&uuml;mle, İmam Mehdi (a.s)&#39;ın olayların zahir&icirc; g&ouml;r&uuml;n&uuml;m ve zahir&icirc; duyumuna g&ouml;re değil, ger&ccedil;ek mahiyetlerine g&ouml;re h&uuml;kmedeceğine işaret etmektedir. Nitekim, Ehl-i Beyt kanalından gelen bir&ccedil;ok hadiste İmam (a.s)&#39;ın bu &ouml;zelliğine işaretle; &quot;Kıyam edecek Mehdi (a.s) kıyam ettiğinde, insanlardan delil ve tanık talep etmeyecek ve Davud ve S&uuml;leyman (a.s)&#39;ın y&ouml;ntemiyle h&uuml;kmedecektir.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a> denilmiştir.</p>\n\n<p>\n	Metinde İmam&#39;ın d&ouml;rd&uuml;nc&uuml; &ouml;zelliği olarak; &ldquo;fakat fakirlere adaletle h&uuml;kmedecek ve memleketin hakirleri i&ccedil;in doğrulukla karar verecek.&rdquo; tabiri yer almıştır.</p>\n\n<p>\n	İmam Mehdi (a.s)&#39;ın bu &ouml;zelliğine hem Kur&#39;&acirc;n-ı Kerim&#39;de, hem de Hz. Resul ve Ehl-i Beyt İmamları&#39;ndan gelen hadislerde işaret edilmiştir. Buna g&ouml;re, o Hazret her t&uuml;rl&uuml; zul&uuml;m ve haksızlığa son vererek, tarih boyunca horlanan, ezilen ve haksızlığa uğratılanların haklarını ger&ccedil;ek anlamda alacak ve tarih boyunca zayıf tutulanları hakik&icirc; zafere ulaştıracaktır. İşte Kur&#39;&acirc;n-ı Kerim&#39;in &ldquo;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> mealindeki ayeti, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca buna yorumlanmış ve bu ger&ccedil;eği ifade eden m&uuml;jdeler, Hz. Resul ve Ehl-i Beyt İmamları&#39;nca insanlığa verilmiştir. İnşallah ileride Hz. Resul ve Ehl-i Beyt İmamları&#39;nın bu m&uuml;jdesini i&ccedil;eren beyanlarından bazı &ouml;rnekler vereceğiz.</p>\n\n<p>\n	Metinde İmam Mehdi (a.s)&#39;ın beşinci &ouml;zelliği olarak &ldquo;ve d&uuml;nyaya ağzının değneğiyle vuracak ve k&ouml;t&uuml;y&uuml; dudaklarının soluğu ile &ouml;ld&uuml;recek.&rdquo; tabiri ge&ccedil;miştir.</p>\n\n<p>\n	Bu a&ccedil;ıklamada, Hazret&#39;in hi&ccedil;bir Allah ve din d&uuml;şmanına, nifak ehline ve m&uuml;stekbire bir mazeret ve bahane bırakmayacak şekilde, kelimetullahı y&uuml;celtecek ve galip kılacak &uuml;st&uuml;n bel&acirc;gat ve fesahat sahibi olacağından s&ouml;z edilmektedir. &Ouml;yle ki, &uuml;st&uuml;n bel&acirc;gat ve fesahati sayesinde, onların her t&uuml;rl&uuml; mazeret ve berhanelerinin asılsızlığını ve &ccedil;&uuml;r&uuml;kl&uuml;ğ&uuml;n&uuml; a&ccedil;ık&ccedil;a g&ouml;zler &ouml;n&uuml;ne serecek ve hak yol olan Allah dinini, akılların teslim ettiği ş&uuml;phe g&ouml;t&uuml;rmeyen sağlam temeller &uuml;zerine oturtacaktır. Ni&ccedil;in b&ouml;yle olmasın ki?! Oysaki&nbsp; o, Allah Teal&acirc;&#39;nın, &quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> ayetinde vadettiği Allah dininin kesin zaferini sağlayacak son kurtarıcıdır. Bu, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın mezk&ucirc;r ayetin tefsirinde beyan buyurdukları, kalplere &uuml;mit veren kesin bir ger&ccedil;ektir.</p>\n\n<p>\n	Metnin geri kalan &ldquo;Ve belinin kuşağı adalet ve kal&ccedil;alarının kuşağı sadakat olacak. Ve kurt kuzu ile beraber oturacak ve kaplan oğlakla beraber yatacak ve buzağı ve gen&ccedil; aslan ve besili sığır bir arada olacak; ve onları k&uuml;&ccedil;&uuml;k bir &ccedil;ocuk g&uuml;decek. Ve inekle ayı otlanacak; onların yavruları birlikte yatacak ve aslan sığır gibi saman yiyecek. Ve emzikteki &ccedil;ocuk karayılanın deliği &uuml;zerinde oynayacak ve s&uuml;tten kesilmiş &ccedil;ocuk elini engerek kovuğu &uuml;zerine koyacak. B&uuml;t&uuml;n mukaddes dağımda zarar vermeyecekler ve hel&acirc;k etmeyecekler; &ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya da RAB bilgisi ile dolacak.&rdquo; b&ouml;l&uuml;m&uuml;, Hz. Mehdi (a.s)&#39;ın d&ouml;neminde sağlanacağı bildirilen mutlak adalet, sadakat ve emniyet ortamıyla insanlığın ulaşacağı y&uuml;ksek bilge toplumu sembolik bir dil ile ifade etmektedir. &Ouml;yle ki, b&uuml;t&uuml;n zalimlerin ve m&uuml;stekbirlerin sultasına son verilecek, her t&uuml;rl&uuml; zul&uuml;m, haksızlık ve mahrumiyet ortadan kaldırılacak, il&acirc;h&icirc; ilimler ger&ccedil;ek y&ouml;n&uuml;yle ortaya koyularak insanlık &acirc;lemi ilme doyurulacak, artık ne zul&uuml;m, haksızlık ve mahrumiyet korkusu kalacak, ne de cehalet endişesi. B&ouml;ylece insanlık, salihlerin &ouml;nderliğinde hakik&icirc; huzur ve saadetine kavuşacaktır. &Ouml;yle ki, hadislerde ge&ccedil;en tabirle &ouml;nceden vefat etmiş olan insanlar bile tekrar d&uuml;nya hayatına d&ouml;nerek b&ouml;yle bir mesut toplumda yaşamayı arzulayacaklardır. B&uuml;t&uuml;n bunlar, Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Hz. Mehdi (a.s)&#39;ın d&ouml;nemini anlatan beyanlarında a&ccedil;ık&ccedil;a belirtilmekle birlikte, Allah Teal&acirc;&#39;nın; &quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> ve &quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini, b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vadetmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş koşmasınlar...&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> gibi ayetleri de bu ger&ccedil;eği ortaya koymaktadır.</p>\n\n<p>\n	Şimdi Ehl-i S&uuml;nnet ve Ehl-i Beyt kanalından gelen Hz. Resul ve Ehl-i Beyt İmamları&#39;nın Tevrat&#39;tan naklettiğimiz bu m&uuml;jdeyi doğrular nitelikte olan beyanlarından birer &ouml;rnek verelim:</p>\n\n<p>\n	a) Ebu Said Hudr&icirc;, Resulullah (s.a.a)&#39;in ş&ouml;yle buyurduğunu rivayet ediyor:</p>\n\n<p>\n	&ldquo;Sizlere Mehdi&#39;yi m&uuml;jdeliyorum. Halkın ihtil&acirc;f ve &ccedil;ekişme zamanında &uuml;mmetime g&ouml;nderilecek ve yery&uuml;z&uuml; zul&uuml;m ve haksızlıkla dolduğu gibi, onu adalet ve eşitlikle dolduracaktır. G&ouml;kte ve yerde olanlar ondan razı olacaklardır ve o, malları sahih olarak taksim edecektir.&rdquo; Adamın birisi: &ldquo;Sahih olarak nasıl taksim edecek?&rdquo; diye sorduğunda: &ldquo;Halkın arasında eşit olarak (dağıtacaktır).&rdquo; buyurdular.</p>\n\n<p>\n	Sonra ş&ouml;yle eklediler: &ldquo;O zamanda Allah Teal&acirc;, Muhammed &uuml;mmetinin kalbini zenginlikle dolduracaktır ve onun adaleti onların hepsini kapsayacaktır. Nida eden; &lsquo;Mala ihtiyacı olan var mıdır?&#39; diye nida edecek, bir kişiden başka hi&ccedil;bir kimse kalkmayacaktır. Bunun &uuml;zerine ona; &lsquo;Git hazinedara, Mehdi bana mal vermeni emrediyor, de.&#39; denilecek. Hazinedar ona; &lsquo;Se&ccedil;.&#39; diyecek, adam onu kendi evine getirip a&ccedil;ınca pişman olup; &lsquo;Ben Muhammed &uuml;mmetinin en ihtiraslısı mı oldum? Yoksa onlara yeterli olan bana kifayet etmedi mi?&#39; diyecek. Bunun &uuml;zerine o malı geri getirecek, ancak ondan geri alınmayacak ve biz verdiğimiz bir şeyi geri almayız denilecek. B&ouml;ylece yedi, sekiz veya dokuz sene devam edecektir, bundan sonra yaşantının bir hayrı yoktur.&rdquo; <a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<div>\n	<p>\n		b) B&uuml;y&uuml;k Ehl-i Beyt alimi All&acirc;me Meclis&icirc;, hadis ansiklopedisi niteliğinde olan değerli eseri Bihar&#39;ul-Envar kitabında, yine b&uuml;y&uuml;k Ehl-i Beyt alimi Şeyh Saduk&#39;un El-Hisal adlı eserinde Hz. Ali (a.s)&#39;dan naklettiği şu hadise yer vermiştir: Hz. Ali (a.s) ş&ouml;yle buyurdu: &quot;Allah bizimle başlatmıştır, bizimle de sona erdirecektir. Bizimle dilediğini siler, bizimle dilediğini sabitleştirir ve bizimle yağmur yağdırır. &Ouml;yleyse aldatıcı, sizi Allah hakkında aldatmasın. Allah Azze ve Celle&#39;nin sakladığı andan itibaren g&ouml;k, Allah&#39;ın sakladığı sudan bir damla bile indirmemiştir. Bizim Kaimimiz kıyam edince, g&ouml;k yağmurunu indirecek; yer yeşilliğini &ccedil;ıkaracak; kulların kalplerinden husumet giderilecek; yırtıcı olan ve yırtıcı olmayan hayvanlar ısl&acirc;h edilecektir. &Ouml;yle ki, bir kadın Irak&#39;tan Şam&#39;a tek başına, başında sepeti olduğu h&acirc;lde y&uuml;r&uuml;yerek gidecek, ayağını yeşillikten gayri bir şeye koymayacak, onu bir yırtıcı hayvan &uuml;rk&uuml;tmeyecek ve korkutmayacaktır.&quot; <a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n	<p>\n		Burada şunu vurgulamalıyız ki, Tevrat&#39;tın bu a&ccedil;ıklaması ve Hz. Resul-i Ekrem ve Hz. Ali (a.s)&#39;dan naklettiğimiz bu iki hadis ve benzerleri, Hz. Mehdi (a.s)&#39;ın d&ouml;neminde ger&ccedil;ekleşecek olan evrensel adalet, huzur ve emniyet ortamını sembolik bir dille anlatmaktadır. Yani, şunu belirtmek istiyorlar ki o zaman adalet, emniyet ve huzur ortamı, hatta hayvanlar &acirc;lemine bile sirayet etmiştir denecek kadar yaygınlaşacaktır. Bu ise, metnin sonunda belirtildiği &uuml;zere d&uuml;nyayı dolduracak olan Rab bilgisi sayesinde sağlanacaktır. Nitekim Ehl-i Beyt İmamları&#39;ndan Hz. İmam Muhammed B&acirc;kır (a.s)&#39;dan Hz. İmam Mehdi hakkında gelen bir hadiste bu mevzua işaretle ş&ouml;yle denmiştir: &ldquo;Bizim Kaimimiz kıyam ettiğinde Allah elini kullarının başlarına koyacak ve b&ouml;ylece onların akıllarını toplayacak ve zihinlerini kemale kavuşturacaktır.&rdquo; <a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Tevrat&#39;ta yer alan ahir zamanda salih kulların eliyle, hayvanlar &acirc;lemini bile kuşatacak bir emniyet ortamının sağlanacağına dair a&ccedil;ıklamaya benzer a&ccedil;ıklamaların, Ehl-i Beyt İmamları&#39;ndan da geldiğini g&ouml;rmekteyiz.</p>\n\n	<p>\n		Hz. İmam Ali (a.s)&#39;dan gelen bir hadiste ş&ouml;yle ge&ccedil;mektedir: &ldquo;Sonra Mehdi kendi y&ouml;neticilerini insanlar arasında adaleti sağlamak i&ccedil;in b&uuml;t&uuml;n &uuml;lkelere g&ouml;nderir. -&Ouml;yle bir adalet ortamı sağlanır ki- koyun kurtla bir yerde otlar, &ccedil;ocuklar yılanlar ve akreplerle oynarlar ve onlar &ccedil;ocuklara asla zarar vermezler. K&ouml;t&uuml;l&uuml;k tamamıyla gider, sadece hayır kalır...&rdquo; <a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n	<p>\n		3- Hz. Davud&#39;un Mezmurlar&#39;ında<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> da ahir zaman kurtarıcısı ile ilgili m&uuml;jdeler mevcuttur. Hz. Davud&#39;un 25. Mezmuru&#39;nda ş&ouml;yle ge&ccedil;er: &ldquo;...RABDEN korkan adam kimdir? Se&ccedil;eceği yolu ona &ouml;ğretecek. Canı iyilikte oturacak; onun z&uuml;rriyeti de yeri miras alacaktır. RABBİN sırrı kendisinden korkanlarındır ve ahdini onlara bildirir.&rdquo; <a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n	<p>\n		Hz. Davud&#39;un 37. Mezmuru&#39;nda da m&uuml;kerrer olarak bu m&uuml;jde verilmiştir. Adı ge&ccedil;en Mezmur&#39;da ş&ouml;yle denilmektedir: &ldquo;... &Ccedil;&uuml;nk&uuml; şerirler kesilip atılacak; Fakat RABBİ bekleyenler, d&uuml;nyayı miras alacaklardır. Biraz bekle ve k&ouml;t&uuml; yok olacaktır; onun yerini araştıracaksın ve yok olacaktır. Fakat halimler d&uuml;nyayı miras alacaklar ve sel&acirc;met bolluğunda lezzet bulacaklardır... Salihin azı, &Ccedil;ok k&ouml;t&uuml;lerin bolluğundan iyidir. &Ccedil;&uuml;nk&uuml; k&ouml;t&uuml;lerin pazuları kırılacaktır; Fakat RAB salihlere destek olur. RAB k&acirc;millerin g&uuml;nlerini bilir, Onların mirası da ebed&icirc; olur... Fakat k&ouml;t&uuml;ler yok olacaklar Ve RABBİN d&uuml;şmanları kuzuların yağı gibi telef olacaklar; Duman i&ccedil;inde telef olacaklardır... &Ccedil;&uuml;nk&uuml; onun m&uuml;barek kıldığı adamlar yeri miras alacak Ve l&acirc;netli kıldığı adamlar kesilip atılır. İnsanın adımları RAB tarafından pekiştirilir Ve onun yolundan hoşlanır. D&uuml;şerse de yere serilmez; &Ccedil;&uuml;nk&uuml; onu elinden tutan RABDİR... Fakat k&ouml;t&uuml;lerin z&uuml;rriyeti kesilip atılacak. Salihler yeri miras alır Ve onda ebediyen otururlar... K&acirc;mil insana g&ouml;z koy ve doğru adama bak; &Ccedil;&uuml;nk&uuml; akıbet sel&acirc;met ehlinindir. Fakat asiler birlikte yok olacaklar; K&ouml;t&uuml;lerin sonu kesilecektir...&rdquo; <a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n	<p>\n		4- 72. Mezmur&#39;da ise ş&ouml;yle ge&ccedil;er: &ldquo;Ey Allah, kırala senin h&uuml;k&uuml;mlerini ve kral oğluna senin adaletini ver. Senin kavmına adaletle Ve senin hakirlerine hak ile h&uuml;kmetsin. Dağlar, tepeler, adaletle kavma sel&acirc;met getirsin. Kavmın hakirlerine haklarını versin; Fakirlerin oğullarını kurtarsın Ve gaddarı ezsin. G&uuml;neş ve ay kaldık&ccedil;a, Nesilden nesle senden korksunlar. Yeni bi&ccedil;ilmiş &ccedil;ayıra d&uuml;şen yağmur gibi, Toprağı sulayan iyi yağmurlar gibi insin. Onun g&uuml;nlerinde salih &ccedil;i&ccedil;eklensin ve ay yok oluncaya kadar, sel&acirc;met bolluğu bulunsun. Denizden denize kadar Ve ırmaktan yerin u&ccedil;larına kadar saltanat s&uuml;rs&uuml;n. &Ccedil;&ouml;l halkı &ouml;n&uuml;nde eğilsinler Ve d&uuml;şmanları toprağı yalasın... Evet, b&uuml;t&uuml;n krallar ona secde kılsınlar; B&uuml;t&uuml;n milletler ona kulluk etsinler. &Ccedil;&uuml;nk&uuml; imdada &ccedil;ağırınca, fakiri Ve yardımcısı olmıyan hakiri kurtarır. Yoksula ve d&uuml;şk&uuml;ne acır ve fakirlerin canlarını kurtarır. Canlarını hileden ve zorbalıktan kurtarır ve g&ouml;z&uuml;nde onların kanları değerli olur; Yaşasın ve ona Şeba altınından verilsin ve daime onun i&ccedil;in dua etsinler; Her g&uuml;n onu takdis etsinler.&rdquo; <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Hz. Davud&#39;un Mazmurlar&#39;ında ge&ccedil;en bu vaat aynen Kur&#39;&acirc;n-ı Kerim&#39;de de ge&ccedil;mektedir. Allah Teal&acirc; ş&ouml;yle buyuruyor: &ldquo;Andolsun, biz Zikir&#39;den (Tevrat&#39;tan)<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> sonra (Davud&#39;a indirilmiş)<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> Zebur&#39;da da yazdık ki: Ş&uuml;phe yok ki yery&uuml;z&uuml;, salih kullarıma miras kalır.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n	<p>\n		Yine Allah Teal&acirc; ş&ouml;yle buyurmuştur: &quot;Allah sizden inanıp iyi işlerde bulunanlara, onlardan &ouml;nce gelip ge&ccedil;enleri nasıl yery&uuml;z&uuml;ne sahip ve h&acirc;kim kıldıysa, onları da mutlaka yery&uuml;z&uuml;ne sahip ve h&acirc;kim kılmayı, onlara razı ve hoşnut oldukları dini nasip edip o dini b&uuml;t&uuml;n dinlerden &uuml;st&uuml;n etmeyi, korkularını emniyete d&ouml;n&uuml;şt&uuml;rmeyi vadetmiştir. Bana kulluk etsinler ve bana hi&ccedil;bir şeyi eş tutmasınlar...&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n	<p>\n		Bir başka ayette ise: &ldquo;Biz ise, yery&uuml;z&uuml;nde zayıf h&acirc;le getirilenlere l&uuml;tfederek onları &ouml;nderler kılmayı ve onları miras&ccedil;ılar kılmayı diliyoruz.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> buyurmuştur.</p>\n\n	<p>\n		5- Ahir zaman kurtarıcısına ilişkin bir m&uuml;jde de Tevrat&#39;ın İşaya b&ouml;l&uuml;m&uuml;n&uuml;n 42. babında verilmiştir. Adı ge&ccedil;en bapta ş&ouml;yle ge&ccedil;mektedir:</p>\n\n	<p>\n		&quot;İŞTE, kendisine destek olduğum kulum; canımın kendisinden razı olduğu se&ccedil;me kulum; Ruhumu onun &uuml;zerine koydum; milletler i&ccedil;in hakkı meydana &ccedil;ıkaracaktır. Bağırmayacak ve sesini y&uuml;kseltmeyecek ve onu sokakta işittirmeyecek. Ezilmiş kamışı kırmayacak ve t&uuml;ten fitili s&ouml;nd&uuml;rmeyecek; hakkı hakikate erdirecek. Ve d&uuml;nyada hakkı pekiştirinceye kadar zayıflamayacak ve cesareti kırılmayacak ve adalar onun şeriatını bekleyecekler.</p>\n\n	<p>\n		G&ouml;kleri yaratmış ve onları yaymış, yeri ve ondan &ccedil;ıkanları sermiş olan; yer &uuml;zerinde kavme soluk ve onda y&uuml;r&uuml;yenlere ruh veren RAB Allah ş&ouml;yle diyor: Ben, RAB, seni doğrulukla &ccedil;ağırdım ve elini tutacağım ve seni koruyacağım ve k&ouml;r g&ouml;zleri a&ccedil;asın, mahpusları zindandan ve karanlıkta oturanları hapishaneden &ccedil;ıkarasın diye seni kavme ahit, Milletlere ışık olarak vereceğim. Ben Yehovayım, ismim odur ve izzetimi bir başkasına ve hamdimi oyma putlara vermeyeceğim. İşte, &ouml;ncekiler vaki oldu ve yenileri ben bildiriyorum; onlar meydana &ccedil;ıkmadan &ouml;nce size işittiriyorum.&quot;</p>\n\n	<p>\n		İlk bakışta, İşaya&#39;nın bu b&ouml;l&uuml;m&uuml;nde Hz. Resul-i Ekrem&#39;den bahsedildiği sanılabilir; ama biraz dikkatle son kurtarıcı olan Hz. Mehdi (a.s)&#39;dan bahsedildiği a&ccedil;ık&ccedil;a anlaşılmaktadır. Zira bu b&ouml;l&uuml;mde s&ouml;z konusu edilen &ouml;zelliklerin Hz. Mehdi (a.s)&#39;dan başkasına tatbik edilmesi m&uuml;mk&uuml;n değildir.</p>\n</div>\n\n<div>\n	<p>\n		Bu &ouml;zellikleri ş&ouml;yle sıralayabiliriz:</p>\n\n	<p>\n		1- Bu b&ouml;l&uuml;mde m&uuml;jdesi verilen zatın, sesini y&uuml;kselterek sokakta işittirmeyeceğinden bahsediliyor. Bu &ouml;zellik Hz. Resul&#39;e tatbik etmemektedir. Zira o Hazret&#39;in hayatı boyunca &ccedil;eşitli m&uuml;nasebetle muhtelif mek&acirc;nlarda y&uuml;ksek sesle insanlara hutbe okuduğu ve a&ccedil;ıklamalarda bulunduğu ortadadır. Bu &ouml;zellik, daha &ccedil;ok Hz. Mehdi (a.s)&#39;ın gaybet d&ouml;neminde insanlardan gizlenerek sesini kimseye işittirmediği &ouml;zelliğini ima etmektedir.</p>\n\n	<p>\n		2- Bu m&uuml;jdede o zatın d&uuml;nyada hakkı pekiştireceğinden s&ouml;z edilmektedir. Bu &ouml;zellik de Hz. Resul&#39;e tatbik etmemektedir. Zira Allah Resul&uuml;&#39;n&uuml;n hakkı t&uuml;m d&uuml;nyada pekiştiremediğini ortadadır. Hakkı t&uuml;m d&uuml;nyada pekiştirmek vaadinin Hz. Mehdi (a.s)&#39;a ait olup, Allah Teal&acirc;&#39;nın; &quot;Peygamberini hidayet ve hak din &uuml;zere g&ouml;nderen O&#39;dur. M&uuml;şrikler hoş g&ouml;rmese de onu (hak din olan İslam&#39;ı) b&uuml;t&uuml;n dinlere karşı &uuml;st&uuml;n kılacaktır.&quot;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> ayetinde vadettiği mutlak zaferi Hz. Mehdi (a.s)&#39;ın ger&ccedil;ekleştireceği bizatihi Hz. Resul&#39;&uuml;n kendi beyanıyla sabittir.</p>\n\n	<p>\n		3- &Uuml;zerinde durmak istediğimiz &uuml;&ccedil;&uuml;nc&uuml; &ouml;zellik; adaların, yani yerk&uuml;redeki karaların onun şeriatını, yani y&ouml;netimini beklemesi &ouml;zelliğidir. Bilindiği &uuml;zere, beklenme &ouml;zelliği, o Hazret&#39;in en belirgin sıfatlarından biridir. &Ouml;yle ki, Mehdi-i Muntazar (Beklenen Mehdi) o Hazret&#39;in &ouml;zel lakabı olarak ortaya &ccedil;ıkmıştır. B&uuml;t&uuml;n insanlık, ger&ccedil;ek adaleti b&uuml;t&uuml;n d&uuml;nyada egemen kılacak olan son kurtarıcıyı beklemektedir.</p>\n\n	<p>\n		Şeriatın o Hazret&#39;e atfedilmesi de doğaldır. Zira Hz. Resul&#39;&uuml;n hak varisi olarak, Resul&#39;&uuml;n şeriatı onun da şeriatı sayılmaktadır.</p>\n\n	<p>\n		6- Tevrat&#39;ın Yeremya b&ouml;l&uuml;m&uuml;nde de ahir zamanda zalimlerin yok edileceği ve mutlak h&acirc;kimiyetin Allah&#39;ın salih kullarına ge&ccedil;eceğine dair işaretler vardır. Tevrat&#39;ın mezkur b&ouml;l&uuml;m&uuml;nde ş&ouml;yle yazıyor:</p>\n\n	<p>\n		&ldquo;Nil gibi y&uuml;kselen bu kimdir? Suları ırmaklar gibi &ccedil;alkanıyor. Nil gibi y&uuml;kselen Mısırdır ve onun suları ırmaklar gibi &ccedil;alkanıyor ve diyor: Y&uuml;kselip yery&uuml;z&uuml;n&uuml; kaplayacağım; şehirleri ve onlarda oturanları yok edeceğim. Ey atlar, şahlanın; cenk arabaları, saldırın ve yiğitler, kalkan kullanan Kuş ile Put, ve yay kullanan ve kuran Lud&icirc;ler &ccedil;ıksınlar. &Ccedil;&uuml;nk&uuml; o g&uuml;n orduların Rabbi Yehovanın g&uuml;n&uuml;d&uuml;r, hasımlarından &ouml;&ccedil; alsın diye, &ouml;&ccedil; g&uuml;n&uuml;d&uuml;r ve kılı&ccedil; yiyip doyacak ve kana kana onların kanından i&ccedil;ecek; &ccedil;&uuml;nk&uuml; şimal diyarında, Fırat ırmağı yanında, orduların Rabbi Yehovanın kurbanı var.&rdquo; <a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n	<p>\n		Tevrat&#39;ın bu b&ouml;l&uuml;m&uuml;ndeki a&ccedil;ıklamada &ouml;zellikle dikkat &ccedil;eken husus, o g&uuml;n&uuml;n zalimlerden &ouml;&ccedil; alma g&uuml;n&uuml; olarak belirtilmesi ve Fırat kenarında Yehovanın kurbanından s&ouml;z edilmesidir.</p>\n\n	<p>\n		Ne ilgin&ccedil;tir ki, Ehl-i Beyt kanalından ahir zaman kurtarıcısı İmam Mehdi (a.s) hakkında gelen a&ccedil;ıklamalarda da o Hazret&#39;in zalimlerden, başta Fırat kenarında susuz şehit edilen Kerbela şehidi İmam H&uuml;seyin (a.s) olmak &uuml;zere tarih boyunca b&uuml;t&uuml;n peygamberler ve peygamber evl&acirc;tlarına karşı işlenen mezalimin &ouml;c&uuml;n&uuml; alacağı kaydedilmiştir.</p>\n\n	<p>\n		&Ouml;rneğin, Ehl-i Beyt İmamları&#39;ndan İmam Mehdi (a.s) hakkında gelen N&uuml;dbe duasında o Hazret&#39;e ş&ouml;yle seslenilmiştir: &ldquo;Nerededir, o peygamberlerin ve peygamber evl&acirc;tlarının kanlarının &ouml;c&uuml;n&uuml; alacak olan? Nerededir, o Kerbela&#39;da katledilen şehidin kanının &ouml;c&uuml;n&uuml; alacak olan?&rdquo; <a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n	<p>\n		7- Tevrat&#39;ın Daniel kitabında ise ahir zaman kurtarıcısıyla ilgili olarak şu bilgiler yer almıştır: &ldquo;Gece r&uuml;yetlerinde g&ouml;rd&uuml;m ve işte, insanoğluna benzer biri g&ouml;klerin bulutları ile geldi ve G&uuml;nleri eski olana kadar geldi ve onun &ouml;n&uuml;ne kendisini yaklaştırdılar. Ve b&uuml;t&uuml;n kavımlar, milletler ve diller ona kulluk etsinler diye, kendisine saltanat ve izzet ve krallık verildi; onun saltanatı ge&ccedil;meyecek ebed&icirc; bir saltanattır ve krallığı yıkılmayacak bir krallıktır... Fakat krallığı Y&uuml;ce Olanın mukaddesleri alacaklardır ve ebede kadar ve ebetler ebedine kadar krallığı onlar edineceklerdir.&rdquo; <a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n	<p>\n		8- Yine Daniel kitabında aynı mevzu hakkında ş&ouml;yle denilmiştir: &ldquo;Ve senin kavmin oğulları i&ccedil;in durmakta olan b&uuml;y&uuml;k reis, Mikael, o vakit kalkacak ve millet olalıdan beri o zamana kadar vaki olmamış bir sıkıntı vaki olacak ve o vakit senin kavmin, kitapta yazılı bulunan herkes kurtulacak. Ve yerin toprağında uyuyanlardan bir&ccedil;oğu, bunlar ebed&icirc; hayata ve şunlar utanca ve ebed&icirc; nefrete uyanacaklar. Ve anlayışlı olanlar g&ouml;k kubbesinin parıltısı gibi, bir&ccedil;oğunu sal&acirc;ha d&ouml;nd&uuml;renler de yıldızlar gibi ebediyen ve daima parlayacaklar. Fakat sen, ey Daniel, sonun vaktine kadar bu s&ouml;zleri sakla, ve kitabı m&uuml;h&uuml;rle; bir &ccedil;ok adamlar araştıracaklar, ve bilgi &ccedil;oğalacaktır.&rdquo; <a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n	<p>\n		9- Tevrat&#39;ın Habakkuk b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle ge&ccedil;er: &ldquo;Ve RAB bana cevap verip dedi: R&uuml;yeti yaz ve levhaların &uuml;zerine a&ccedil;ık&ccedil;a kaz da, onu okuyan koşsun. &Ccedil;&uuml;nk&uuml; daha r&uuml;yet muayyen vakit i&ccedil;indir ve sona doğru acele ediyor ve yalan &ccedil;ıkmayacaktır; eğer gecikirse, onu bekle; &ccedil;&uuml;nk&uuml; elbette gelecek ve ge&ccedil; kalmayacaktır... Kanla şehir yapanın ve haksızlıkla belde kuranın vay başına! İşte, kavimlerin ateş i&ccedil;in emek &ccedil;ekmeleri ve &uuml;mmetlerin boş yere yorulmaları ordular RABBİNDEN değil mi? &Ccedil;&uuml;nk&uuml; sular denizi nasıl kaplıyorsa, d&uuml;nya RAB izzetinin bilgisi ile &ouml;yle dolu olacak.&rdquo; <a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n	<p>\n		10- Tevrat&#39;ın Tsefanya b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda zalimlerin yok edilecekleri ve h&acirc;kimiyetin m&uuml;minlere ge&ccedil;eceği ş&ouml;yle anlatılmıştır: &ldquo;... Kibirlerinin karşılığı bu olacak, &ccedil;&uuml;nk&uuml; tahkir edip ordular RABBİNİN kavmine karşı kendilerini b&uuml;y&uuml;tt&uuml;ler. Onlara karşı RAB korkun&ccedil; olacak; &ccedil;&uuml;nk&uuml; d&uuml;nyanın b&uuml;t&uuml;n il&acirc;hlarını a&ccedil; bırakacak ve insanlar, herkes kendi yerinden milletlerin b&uuml;t&uuml;n adaları ona tapınacaklar.&rdquo; <a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n	<p>\n		11- Yine aynı b&ouml;l&uuml;mde ş&ouml;yle denilmiştir: &ldquo;Bundan &ouml;t&uuml;r&uuml; ava kalkacağım g&uuml;ne kadar beni bekleyin, RABBİN s&ouml;z&uuml;; &ccedil;&uuml;nk&uuml; h&uuml;km&uuml;m milletleri toplamaktır, ta ki, &uuml;lkeler &uuml;zerine gazabımı, kızgın &ouml;fkemin hepsini d&ouml;kmek i&ccedil;in onların hepsini bir araya getireceğim; &ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n d&uuml;nya kıskan&ccedil;lığımın ateşiyle yutulacaktır.</p>\n\n	<p>\n		&Ccedil;&uuml;nk&uuml; bir y&uuml;rekle RABBE kulluk etmek i&ccedil;in hepsi RABBİN ismini &ccedil;ağırsınlar diye, kavimlere o zaman temiz dudak vereceğim.&rdquo; <a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n	<p>\n		12- Tevrat&#39;ın Haggay b&ouml;l&uuml;m&uuml;nde ise ş&ouml;yle yazıyor: &ldquo;Ordular RABBİNİN s&ouml;z&uuml;; korkmayın. &Ccedil;&uuml;nk&uuml; orduların RABBİ ş&ouml;yle diyor: Bir kere daha, vakit azdır ve ben g&ouml;klerle yeri ve denizle karayı sarsacağım ve b&uuml;t&uuml;n milletleri sarsacağım ve b&uuml;t&uuml;n milletlerin değerli şeyleri gelecek ve bu evi izzetle dolduracağım, orduların RABBİ diyor.&rdquo; <a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n	<p>\n		13- Tevrat&#39;ın Zekarya b&ouml;l&uuml;m&uuml;nde ise ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin egemenliği ş&ouml;yle anlatılıyor: &ldquo;Ve vaki olacak ki, b&uuml;t&uuml;n memlekette, RABBİN s&ouml;z&uuml;, orada, iki pay kesilip atılacak ve &ouml;lecek ve orada &uuml;&ccedil;te biri artakalacak. Ve bu &uuml;&ccedil;te biri ateşe sokacağım ve g&uuml;m&uuml;ş&uuml; tasfiye ettikleri gibi onları tasfiye edeceğim ve altını denedikleri gibi onları deneyeceğim. Onlar benim ismimi &ccedil;ağıracaklar ve ben onlara cevap vereceğim; ben: Kavmim odur, diyeceğim; onlar da: Allah&#39;ım RABDİR, diyecekler.&rdquo; <a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n	<p>\n		14- Yine Zekarya b&ouml;l&uuml;m&uuml;nde ş&ouml;yle ge&ccedil;mektedir: &ldquo;İşte RABBİN g&uuml;n&uuml; geliyor ve senin &ccedil;apul malını senin i&ccedil;inde pay edecekler. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n milletleri Yeruşalime karşı cenge toplayacağım ve şehir alınacak ve evler yağma edilecek ve kadınlar kirletilecek ve şehrin yarısı s&uuml;rg&uuml;ne &ccedil;ıkacak, kavmin artakalanları ise şehirden kesilip atılmayacak. O zaman RAB &ccedil;ıkacak ve muharebe g&uuml;n&uuml;nde nasıl cenk ettiyse, o milletlere karşı &ouml;yle cenk edecek... Ve b&uuml;t&uuml;n d&uuml;nya &uuml;zerinde RAB kral olacak ve o g&uuml;n Rab bir ve ismi bir olacak.&rdquo; <a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n	<p>\n		15- Tevrat&#39;ın Malaki b&ouml;l&uuml;m&uuml;nde ise, ahir zamanda ger&ccedil;ekleşecek olan m&uuml;minlerin zaferi ş&ouml;yle dile getirilmiştir: &ldquo;&Ccedil;&uuml;nk&uuml; işte o g&uuml;n geliyor, fırın gibi yanıyor ve b&uuml;t&uuml;n kibirliler ve k&ouml;t&uuml;l&uuml;k işleyenlerin hepsi, saman olacaklar ve gelmekte olan g&uuml;n onları yakacak, orduların RABBİ diyor, &ouml;yle ki, onlarda k&ouml;k ve dal bırakmayacak. Fakat size, ismimden korkanlara, sal&acirc;h g&uuml;neşi kanatlarında şifa olarak doğacak ve &ccedil;ıkacaksınız ve ahırın buzağıları gibi sı&ccedil;ranacaksınız. Ve k&ouml;t&uuml;leri ayakaltına alacaksınız; &ccedil;&uuml;nk&uuml; yapmakta olduğum o g&uuml;nde sizin ayaklarınızın tabanları altında onlar k&uuml;l olacaklar, orduların RABBİ diyor.&rdquo; <a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n	<p>\n		Bunlar, Eski Ahit olarak bilinen Tevrat ve il&acirc;velerinde yer alan ahir zamana ait a&ccedil;ıklamalardan bazı &ouml;rneklerdi. G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere, bu a&ccedil;ıklamalarda ahir zamanda Allah&#39;ın salih ve se&ccedil;kin kullarının &ouml;nderliğinde h&acirc;kimiyetin tekrar Allah&#39;ın dinine ait olacağı ve yery&uuml;z&uuml;nden zulm&uuml;n kaldırılarak mutlak adaletin sağlanacağı kaydedilmiştir.</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Kitabı Mukaddes, Tekvin 12: 1-4.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Kitabı Mukaddes, Tekvin 16: 10,11.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Kitabı Mukaddes, Tekvin 17: 20.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Kitabı Mukaddes, İşaya 11: 1-10 ve 65: 20-25.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- İbrahim/24-26</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- İsra/60</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Usul-&uuml; K&acirc;fi, c.1, s.428; Bihar&rsquo;ul-Envar, c.9, s.11, 112, 117, 118; c.24, s.137, 142; c.33, s.156, 249 ve c.58, s.250.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- El-Mizan, c.13, s.148.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- El-Mizan, c.13, s.149.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- El-Mizan, c.12, s.64.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Enbiya/111.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Tefsir-i Kurtub&icirc;, mezkur ayetin tefsiri.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- &Acirc;l-i İmr&acirc;n/ 45.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- &Acirc;l-i İmr&acirc;n/37.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- Usul-&uuml; K&acirc;fi, c.1, s.172.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- M&uuml;&#39;min, 15.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Nahl/2.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- M&acirc;ide/110.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Ş&ucirc;ra/52.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Usul-&uuml; K&acirc;fi, c.1, s.273.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Bihar&rsquo;ul-Envar, c.52, s.286, 291, 313, 319, 320, 336, 338, 339, 369, 381, 389, 390.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- Nur, 55.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- M&uuml;sned-i Ahmed, c.3, s.37, hadis no: 10898, 11061, 10737, 10780, 10791.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Bihar&rsquo;ul-Envar, c.52, s.316.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- M&uuml;ntehab&rsquo;&uuml;l-Eser, s.483.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- M&uuml;ntehab&rsquo;&uuml;l-Eser, s.474, İkd&rsquo;&uuml;d-D&uuml;rer&rsquo;den naklen.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- &quot;Mezamir-i Davud&quot; Tevrat&rsquo;ın Arap&ccedil;a terc&uuml;melerinde de a&ccedil;ıklandığı &uuml;zere, &quot;Zebur&quot;un kendisidir. &quot;El-M&uuml;ncid&quot; de Zebur l&uuml;gatı hakkında yazıyor ki: &quot;Zebur, Mezamir-i Davud Peygamber ile maruf olan bir kitaptır.&quot;</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 25: 12-14.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 37.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- Kitabı Mukaddes, Mezmurlar, Mezmur 72.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- Tevrat yerine &quot;Zikir&quot; kelimesi kullanıldığına dair Enbiya, 7 ve 48. ayetlere m&uuml;racaat edilsin.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- İsra, 57. ayetinde <strong>&quot;Zebur&rsquo;u Davud&#39;a verdik.&quot;</strong> denilir.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Enbiya/105.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Nur/55.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- Kasas/5.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- Tevbe/33</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- Kitabı Mukaddes, Yeremya 46: 7-10.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- Mefatih&rsquo;ul-Cinan, N&uuml;dbe duası, s. 837.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a>- Kitabı Mukaddes, Daniel 7: 13, 14, 18.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Kitabı Mukaddes, Daniel 12: 1- 4.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- Kitabı Mukaddes, Habakkuk 2: 2, 3, 12, 13, 14.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- Kitabı Mukaddes, Tsefanya 2: 11.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- Katabı Mukaddes, Tsefanya 3: 8-9.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- Kitabı Mukaddes, Haggay 2: 6-7.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- Kitabı Mukaddes, Zekarya13: 8- 9.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Kitabı Mukaddes, Zekarya 14: 1, 2, 3 ve 9.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- Kitabı Mukaddes, Malaki 4: 1, 2, 3.</p>\n	</div>\n</div>','İslâm Öncesi Dinlerde Mehdi İnancı','','publish','closed','open','','islam-oncesi-dinlerde-mehdi-inanci-4','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3305',0,'post','',0),(3306,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5 align=\"right\">\n	<strong>Ebuzer</strong><strong> TURAN</strong></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İmam H&uuml;seyin (a.s)&rsquo;ı ziyaret etmek ve aşıklar kurbangahı Kerbela&rsquo;ya varıp toprağına y&uuml;z s&uuml;rmek, her Ehl-i Beyt aşığı h&uuml;r insanın kalbinin derinliklerinde yatan başta gelen aşkıdır. İsterseniz bir de gelin bu hususu Allah Resul&uuml; ve Ehl-i Beyt&rsquo;in kendinden gelen hadisler ışığında ele alalım. Bu doğrultuda Allah Resul&uuml; ve Ehl-i Beyt İmamları&rsquo;ndan &ccedil;ok sayıda hadisler Ehl-i Beyt kaynaklarında yer almıştır. Onlardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- Resul-i Ekrem (s.a.a):</p>\n\n<p>\n	&quot;Kerbel&acirc;, yery&uuml;z&uuml;n&uuml;n en temiz ve en saygın b&ouml;lgesidir ve hi&ccedil; ş&uuml;phesiz orası cennet mekanlarındandır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2- Resul-i Ekrem (s.a.a):</p>\n\n<p>\n	&quot;Oğlum (H&uuml;seyin) Kerbel&acirc; denilen bir yerde defnedilecek. O yer ki İslam&#39;ın kubbesidir. O yer ki Allah Nuh ile birlikte olan m&uuml;minleri orada tufandan kurtardı.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	3- Hz. Ali (a.s) Sıffin&#39;e giderken Kerbel&acirc;&#39;dan ge&ccedil;erken ağlamış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&quot;Burası (Allah&#39;a) &acirc;şık olan bir grup şehidin kurbang&acirc;hı olacaktır ki ne onlardan &ouml;ncekiler ne de onlardan sonrakiler (derecede) onları ge&ccedil;emezler.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	4- Hz. Ali (a.s) Kerbel&acirc; toprağına hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	&quot;Ne de g&uuml;zel kokuyorsun ey toprak! (Kıy&acirc;met) g&uuml;n&uuml; senden bir kavim ayağa kalkacak ki hesapsız cennete girecekler.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	5- İm&acirc;m Zeyn-&uuml;l &Acirc;bidin (a.s):</p>\n\n<p>\n	&quot;Kıyamet g&uuml;n&uuml; olduğunda Kerbel&acirc; toprağı inciden bir yıldız gibi parlayacak ve ş&ouml;yle seslenecektir: &quot;Ben Allah&#39;ın mukaddes, temiz ve m&uuml;barek toprağıyım; &ouml;yle bir toprak ki şehitlerin ve cennet gen&ccedil;lerinin efendisini (Hz. H&uuml;seyin&#39;i) bağrında tutmaktadır.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	6- İm&acirc;m Cafer-i S&acirc;dık (a.s):</p>\n\n<p>\n	&quot;Ğazıriyye (Kerbel&acirc;), Beyt-&uuml;l Mukaddes toprağındandır.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	7- İm&acirc;m Cafer-i S&acirc;dık (a.s):</p>\n\n<p>\n	&quot;Yerde veya g&ouml;kte bulunan b&uuml;t&uuml;n peygamberler, Kerbel&acirc;&#39;yı ziy&acirc;ret etmek i&ccedil;in Allah Teb&acirc;reke ve Te&acirc;l&acirc;&#39;dan izin dilerler ve gurup grup ziyaret i&ccedil;in inip &ccedil;ıkarlar.&quot;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	8- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Yerde veya g&ouml;kte bulunan b&uuml;t&uuml;n melekler, Kerbel&acirc;&#39;yı ziy&acirc;ret etmek i&ccedil;in Allah Teb&acirc;reke ve Te&acirc;l&acirc;&#39;dan izin dilerler ve gurup grup ziyaret i&ccedil;in inip &ccedil;ıkarlar.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	9- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Allah-u Te&acirc;l&acirc;&#39;nın kutsallaştırdığı ilk toprak Kerbel&acirc; ve ilk su da Fırat suyudur.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	10- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Hz. H&uuml;seyin&#39;in t&uuml;rbesinin bulunduğu yer, cennet kapılarından bir kapıdır.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	11- İm&acirc;m Cefer-i S&acirc;dık (a.s):</p>\n\n<p>\n	&quot;Allah Kabe&#39;yi bir harem olarak se&ccedil;meden &ouml;nce, emanlı ve m&uuml;barek bir yer olarak Kerbel&acirc;y&#39;ı se&ccedil;miştir.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	12- İm&acirc;m Cefer-i S&acirc;dık (a.s):</p>\n\n<p>\n	&quot;Kerbel&acirc;&#39;yı ziyaret edin ve bunu kesmeden devam ettirin. Zira orası, Peygamberlerin evlatlarının en &uuml;st&uuml;n&uuml;n&uuml; i&ccedil;inde tutmaktadır.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	13- İm&acirc;m Cefer-i S&acirc;dık (a.s):</p>\n\n<p>\n	&quot;Kur&#39;&acirc;n&#39;da (Hz. Musa) hakkında &quot;Oraya geldiğinde, o kutlu yerdeki v&acirc;dinin sağ yanında olan bir ağa&ccedil;tan &#39;Ey Musa, &Acirc;lemlerin Rabbi olan Allah benim;&quot; diye seslenildi.&#39;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> &acirc;yetinde ge&ccedil;en &quot;O kutlu yerdeki v&acirc;dinin sağ yanı&quot;ndan maksat &quot;Fırat&quot;tır; &quot;Kutlu yer&quot;den maksat ise &quot;Kerbel&acirc;&quot;dır.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	14- İm&acirc;m Muhammed B&acirc;kır (a.s):</p>\n\n<p>\n	&quot;Eğer insanlar Hz. H&uuml;seyin&#39;in ziyaretinde olan (sevap ve m&uuml;kafatı) bir bilselerdi, şevkten &ouml;l&uuml;rlerdi!&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	15- İm&acirc;m Muhammed B&acirc;kır (a.s):</p>\n\n<p>\n	&quot;Resulullah (s.a.a)&#39;ın, şehitlerin ve Hz. H&uuml;seyin&#39;in (mezarlarının) ziyareti, Resulullah (s.a.a) ile birlikte yapılan kabul olmuş bir hacca bedeldir.&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	16- İm&acirc;m Muhammed B&acirc;kır (a.s)&#39;ın ashabından Hamr&acirc;n diyor ki, ben Hz. H&uuml;seyin (a.s)&#39;ın t&uuml;rbesini ziyaret ettim; d&ouml;n&uuml;ş&uuml;mde İm&acirc;m Muhammed B&acirc;kır (a.s) benim yanıma geldi&hellip; Ş&ouml;yle buyurdu: &quot;M&uuml;jdeler olsun ey Hamr&acirc;n, kim Resulullah&#39;ın Ehlibeyti&#39;nin şehitlerinin t&uuml;rbelerini sırf Allah rızası ve Resulullah&#39;a yakınlaşmak i&ccedil;in ziyaret ederse, anasından doğduğu g&uuml;n gibi g&uuml;nahlarından temizlenmiş olur.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	17- İm&acirc;m Muhammed B&acirc;kır (a.s) ve İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim evinin ve yerleşme yerinin cennet olmasını istiyorsa, Mazl&ucirc;m (H&uuml;seyin)&#39;in ziyaretini asla bırakmasın.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	18- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;H&uuml;seyn&#39;in t&uuml;rbesini ziyaret edin ve (ziyaretini bırakarak) ona cef&acirc; etmeyin. Zira o, b&uuml;t&uuml;n yaratıkların gen&ccedil;lerinin ve şehitlerin gen&ccedil;lerinin efendisidir.&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	19- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;İmam H&uuml;seyin (a.s)&#39;ın t&uuml;rbesini ziyaret etmek amellerin en faziletlisidir.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	20- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim kıyamet g&uuml;n&uuml; nur sofralarının başında oturmak istiyorsa, H&uuml;seyin b. Ali (a.s)&#39;ın ziyaret&ccedil;ilerinden olsun.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	21- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim (Kıyamet g&uuml;n&uuml;nde) Peygamber (s.a.a)&#39;in, Ali (a.s)&#39;ın ve Fatıma (a.s)&#39;ın yanında yer almak istiyorsa, H&uuml;seyin (a.s)&#39;ın ziyaretini bırakmasın.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	22- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Sizden biri, &ouml;mr&uuml; boyunca hac yapar, ama H&uuml;seyin(a.s)&#39;ı ziyaret etmezse, Resulullah&#39;ın haklarından birisini terk etmiş olur. &Ccedil;&uuml;nk&uuml; H&uuml;seyin&#39;in hakkı Allah tarafından her M&uuml;sl&uuml;man&rsquo;ın &uuml;zerine farz kılınmış bir farizadır.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	23- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim &ouml;l&uuml;nceye kadar, (imkanı olmasına rağmen) H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin (ziyaretine) gelmezse, din ve imanı noksan olur. Cennete girse bile, orada m&uuml;minlerin en aşağı derecesinde yer alır!&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	24- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;H&uuml;seyin b. Al (a.s)&#39;ın ziyaretini bırakma ve arkadaşlarına da bunu emret. Bunu yaparsan, Allah &ouml;mr&uuml;n&uuml; uzatır; rızkını &ccedil;oğaltır; seni mutlu yaşatır ve &ouml;l&uuml;rken şehid olarak &ouml;l&uuml;rs&uuml;n.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	25- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Allah bir kimse i&ccedil;in hayrı dilerse, onun kalbine H&uuml;seyin (a.s)&#39;ın sevgisini ve onun ziyaretinin sevgisini yerleştirir. Allah birisinin de k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; isterse, onun kalbine H&uuml;seyin (a.s)&#39;ın ve onun ziyaretinin nefretini yerleştirir.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	26- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim bizim dostlarımız ve takip&ccedil;ilerimizden olduğunu iddia ettiği (ve imkanı olduğu) halde H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin (ziyaretine) gelmez ve &ouml;yle &ouml;l&uuml;rse, o bizim (hakiki) şialarımızdan sayılmaz. Cennete girse bile, oranın misafirlerinden sayılır (kendisine ait evi barkı olmaz; her g&uuml;n bir kimsenin yanında yer i&ccedil;er ve&hellip;).<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a>&quot;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	27- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim H&uuml;seyin (a.s)&#39;ın ziyaretine onun hakkını tanıdığı halde gelirse, (adı) kurb derecelerinin en y&uuml;ksek mertebelerine yazılır!&quot;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	28- İm&acirc;m Musa K&acirc;zım (a.s):</p>\n\n<p>\n	&quot;Ebu Abdullah&#39;il H&uuml;seyin (a.s)&#39;ı onun hakkını, h&uuml;rmetini ve velayetini tanıdığı ve kabul ettiği halde ziyaret eden kimseye verilecek olan en aşağı m&uuml;kafat, onun eski ve yeni b&uuml;t&uuml;n g&uuml;nahlarının bağışlanmasıdır.&quot;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	29- İm&acirc;m Ali Rıza (a.s):</p>\n\n<p>\n	&quot;Kim Fırat nehri kenarında (Kerbel&acirc;&#39;da), H&uuml;seyin (a.s)&#39;ın t&uuml;rbesini ziyaret ederse, Allah&#39;ı ziyaret etmiş gibi olur.&quot;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	30- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim Aşura g&uuml;n&uuml; H&uuml;seyin (a.s)&#39;ı ziyaret ederse, cennet ona vacip olur.&quot;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	31- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;Kim &Acirc;ş&ucirc;r&acirc; gecesini H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin yanında ge&ccedil;irirse, Kıyamet g&uuml;n&uuml; kanına bulanmış bir şekilde Allah&#39;ın huzuruna &ccedil;ıkar; onunla birlikte Kerbel&acirc; meydanında şehit olmuş gibi!&quot;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	32- İmam Hasan Asker&icirc; (a.s):</p>\n\n<p>\n	&quot;M&uuml;minin alameti beştir: Elli bir rek&#39;at namaz , (farz ve s&uuml;nnet namazların toplamı), Erbain ziyareti, sağ ele y&uuml;z&uuml;k takmak, toprağa secde etmek ve namazda besmeleyi sesli olarak s&ouml;ylemek.&quot;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	33- Resul-i Ekrem (s.a.a):</p>\n\n<p>\n	&quot;Şunu bilin ki onun (mezarının) kubbesi altında dua kabul olur. T&uuml;rbesinin toprağında şifa vardır ve im&acirc;mlar onun soyundan gelecektir.&quot;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	34- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;&Ccedil;ocuklarınızın ağzını H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin toprağıyla a&ccedil;ın. Zira o eman vesilesidir.&quot;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	35- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin toprağında her derdin şif&acirc;sı vardır. Odur en b&uuml;y&uuml;k dev&acirc;.&quot;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	36- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;H&uuml;seyin (a.s)&#39;ın t&uuml;rbesi &uuml;zerine secde etmek, yedi perdeyi yırtar.&quot;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	37- İm&acirc;m Cafer-i S&acirc;dık (a.s) (her namaz kıldığında), H&uuml;seyin (a.s)&#39;ın mutlaka t&uuml;rbesinin toprağına secde ederdi. Bunu ise Allah&#39;a huz&ucirc; ve huş&ucirc; i&ccedil;in yapardı.&quot;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	38- İm&acirc;m Cafer-i Sadık (a.s):</p>\n\n<p>\n	&quot;H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin toprağına secde etmenin nuru, yedinci arza kadar nurlandırır. Kimin yanında H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin toprağından yapılmış bir tesbih olursa, zikreden ve tesbih eden birisi gibi yazılır, hatta eğer tesbih etmese dahi&hellip;&quot;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	39- İm&acirc;m Musa K&acirc;zım (a.s):</p>\n\n<p>\n	&quot;Benim mezarımın toprağından teberr&uuml;k i&ccedil;in bir şey almayın. Zira H&uuml;seyin (a.s)&#39;ın t&uuml;rbesinin toprağının dışında her toprak bize haramdır. Zira Allah onu bizim şialarımız ve dostlarımız i&ccedil;in şif&acirc; vesilesi kılmıştır.&quot;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	40- İm&acirc;m Musa K&acirc;zım (a.s):</p>\n\n<p>\n	&quot;Bizim dostlarımızın d&ouml;rt şeye her zaman ihtiya&ccedil;ları olur: 1- &Uuml;zerinde namaz kılacakları bir secc&acirc;de 2- Parmağına takacağı y&uuml;z&uuml;k 3- Dişlerini fır&ccedil;alayacağı misvak (fır&ccedil;a) 4- İmam H&uuml;seyin&#39;in t&uuml;rbesinin toprağından yapılan bir tesbih.&quot;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.264.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.269.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Et-Tehzib, C.6, S.73.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Şerh-u Nehc-il Bel&acirc;ğa -İbn-i Eb-il Hadid-, C.4, S.169.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.268.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.269.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Bih&acirc;r-&uuml;l Env&acirc;r, C.98, S.109.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.244.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.244.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.271.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.267.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.269.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Kasas, 30.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- Bih&acirc;r-&uuml;l Env&acirc;r, C.57, S.203.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Sev&acirc;b-&uuml;l &Acirc;&#39;m&acirc;l, S.319.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.1, S.266.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Em&acirc;l&#39;it T&ucirc;s&icirc;, C.2, S.28.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.253.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.256.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.311.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.330.</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.331.</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.333.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.335.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.335.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.388.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Bih&acirc;r-&uuml;l Env&acirc;r, C.98, S.4.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Me L&acirc; Yahzurh-&uuml;l Fakih, C.2, S.581.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.236.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.250.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- İkb&acirc;l-&uuml;l &Acirc;&#39;m&acirc;l, S.568.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.372.</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.373.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- M&uuml;stedrek-&uuml;l Ves&acirc;il, C.10, S.335</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Ves&acirc;il-&uuml;ş Şia, C.10, S.410.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- K&acirc;mil-&uuml;z Ziy&acirc;r&acirc;t, S.275.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Misb&acirc;h-&uuml;l M&uuml;teheccid, S.511.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Ves&acirc;il-&uuml;ş Şia, C.3, S.608.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- Men L&acirc; Yahzurh-ul Fakih, C.1, S.268.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- C&acirc;miu Ah&acirc;dis-iş Şia, C.12, S.533.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- Tehz&icirc;b-&uuml;l Ahk&acirc;m, C.6, S.75.</p>\n	</div>\n</div>','Kerbelâ Ve Kerbelâ\'nın Ziyâreti','','publish','closed','open','','kerbela-ve-kerbelanin-ziyareti','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3306',0,'post','',0),(3307,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5>\n	&nbsp;</h5>\n\n<p align=\"right\">\n	<strong>Ayetullah Cafer S&uuml;bhani</strong></p>\n\n<p>\n	Yaratıcıyı isbat eden &ouml;nemli delillerden biri de tabiat aleminde var olan d&uuml;zen, muhasebe, kanun ve belli bir programın varlığıdır. Bu da yaratıcının bilgi ve kudret sahibi bir varlık olduğunu g&ouml;stermektedir. Ama biz bu d&uuml;zenin yanı sıra bir takım tatsız olaylar ve d&uuml;zensizliklerde g&ouml;rmekteyiz. Bu zahirde yaratıcının tedbiriyle uyuşmamaktadır. &Ouml;rneğin fırtınalar, depremler, tabiat i&ccedil;indeki &ccedil;atışmalar... Bu da alemin bir program &uuml;zere yaratılışının sağlam bir akıldan kaynaklandığını s&ouml;ylememize engel teşkil etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap</em></p>\n\n<p>\n	Dikkat etmek gerekir ki bu soru yeni sorulan bir soru değildir. İslami ve Yunanlı filozoflar hayır ve şer konusunu incelerken ve hayır ve şerrin iki ayrı yaratıcısı olduğunu dile getiren seneviyet (dualizm) g&ouml;r&uuml;ş&uuml;n&uuml; eleştirirken tatsız olaylar hakkında &ldquo;şurur&rdquo; (k&ouml;t&uuml;l&uuml;kler) başlığı altında &ccedil;ok geniş a&ccedil;ıklamalarda bulunmuşlardır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Bu sorunun kısaca cevabı şudur: İnsanın k&ouml;t&uuml; ve dengesizlik olarak saydığı şeyler t&uuml;mel d&uuml;zen ile mukayese edildiğinde hayır ve d&uuml;zenin ta kendisidir. Elbette olduk&ccedil;a k&uuml;&ccedil;&uuml;k ve basit bir mukayese yapıldığında bu şeyler dengesizlik ve k&ouml;t&uuml;l&uuml;k de sayılabilmektedir. Başka bir ifadeyle b&uuml;t&uuml;n hadiseler mutlak k&ouml;t&uuml;l&uuml;k değildir. G&ouml;receli bir k&ouml;t&uuml;l&uuml;kt&uuml;r ve t&uuml;mel d&uuml;zen işle mukayese edildiğinde bir &ccedil;ok faydaları bulunmaktadır. &Ouml;yle ki k&ouml;t&uuml;l&uuml;kleri bunun yanında olduk&ccedil;a k&uuml;&ccedil;&uuml;k kalmaktadır. Şimdi bu soruya cevap makamında iki hususu hatırlatmak istiyoruz. B&ouml;ylece okuyucu kimse bu iki hususu g&ouml;z &ouml;n&uuml;nde bulundurarak kolay bir şekilde sonu&ccedil; elde edebilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>H&uuml;k&uuml;m vermede insanın kendini esas alması</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu t&uuml;r olayları k&ouml;t&uuml; ve dengesiz saymak insanın sınırlı bakış a&ccedil;ısından kaynaklanmaktadır. İnsan bu h&uuml;km&uuml; verirken kendini merkez ve &ouml;l&ccedil;&uuml; almaktadır. Ardından bu t&uuml;r olaylar hakkında h&uuml;k&uuml;m vermeye başlayarak ş&ouml;yle demeye kalkışmaktadır: Eğer alemin ilim ve kudret sahibi bir yaratıcısı varsa o halde bu fırtınaların sellerin, depremlerin, sebebi nedir? Allah yırtıcı ve &ouml;ld&uuml;r&uuml;c&uuml; hayvanları neden yaratmıştır? B&uuml;t&uuml;n bu k&ouml;t&uuml; ve tatsız olayları v&uuml;cuda getiren g&uuml;&ccedil; nedir? İnsan bu h&uuml;km&uuml; verirken sadece kendisini ve etrafındaki insanları g&ouml;z &ouml;n&uuml;nde bulundurmaktadır. Dolayısıyla bu olayların kendilerine faydası dokunabilecek başka b&ouml;lgelerde yaşayan insanları, ge&ccedil;miş nesilleri ve gelecek kuşakları g&ouml;z &ouml;n&uuml;nde bulundurmamaktadır.</p>\n\n<p>\n	Bu insan sadece kendi i&ccedil;inde yaşadığı toplumu g&ouml;z &ouml;n&uuml;nde bulundurmaktadır. G&ouml;rd&uuml;ğ&uuml; şey şudur ki fırtına evinin &ccedil;atısını u&ccedil;urmuş veya bir sel evine b&uuml;y&uuml;k zararlar vermiştir. Oysa bu olay başka b&ouml;lgelerde yaşayan insanlar i&ccedil;in hayati bir &ouml;nem taşıyabilir. Ama insan bu hakikate g&ouml;z yumarak g&ouml;rmezlikten gelmektedir. Aksi taktirde bu t&uuml;r olaylar hakkında ivedilikle h&uuml;k&uuml;m vermeye kalkışmaz.</p>\n\n<p>\n	Bu t&uuml;r insanların verdiği h&uuml;k&uuml;mler tıpkı buldozerin hastane tesisi i&ccedil;in &ccedil;alışmasına kızan yaya kimsenin verdiği h&uuml;km&uuml; anımsatmaktadır, zira buldozerin &ccedil;ıkardığı toz ve toprak onu rahatsız etmekte, g&ouml;z&uuml;n&uuml; ve teneff&uuml;s organını incitmektedir. Yaya kimse bu tatsız olayın bir gecede y&uuml;zlerce hastayı kabul edecek bir hastanenin yapımı i&ccedil;in bir &ouml;n &ccedil;alışma olduğunu bilmemektedir. Eğer bu ger&ccedil;eği bilmiş olsaydı asla bu toz ve toprağı bir k&ouml;t&uuml;l&uuml;k unsuru olarak g&ouml;rmezdi.</p>\n\n<p>\n	Bu t&uuml;r insanların rahatsızlığı tıpkı yarasanın ışıktan rahatsız olmasını andırmaktadır. G&uuml;n&uuml;n aydınlığı yarasanın g&ouml;z&uuml;n&uuml; kapatmaktadır. Oysa bu aydınlık başkalarının g&ouml;zlerinin a&ccedil;ılış nedenidir. Dolayısıyla başkalarının g&ouml;z&uuml;n&uuml; kapatan karanlık yarasaların g&ouml;zlerini a&ccedil;maktadır. Hz. Ali (a.s) Nehc&rsquo;ul Belağa&rsquo;nın on beşinci hutbesinde yarasa hakkında ş&ouml;yle buyurmaktadır: <em>&ldquo;</em><em>Allah&rsquo;ın şu yarasaların yaratılış hikmetlerinden bize g&ouml;sterdiği şeyler, onun harikulade yaratışına ve sanatı&shy;nın inceliklerine &ouml;rneklik teşkil eder. Her şeyi harekete ge&ccedil;iren ışık yarasayı hapseder. B&uuml;t&uuml;n canlıları hareketsiz kılan karanlıklar da onu harekete ge&ccedil;irir.&rdquo;</em></p>\n\n<p>\n	Acaba yarasanın, insanın ve evrenin hayat sebebi olan g&uuml;neş aydınlığının k&ouml;t&uuml;l&uuml;ğ&uuml; hakkındaki h&uuml;km&uuml; kesin ve mutlak bir h&uuml;k&uuml;m olabilir mi?</p>\n\n<p>\n	Yırtıcı hayvanların pen&ccedil;eleri ve zehirli iğneleri bizim hoşumuza gitmemektedir. Ama o yırtıcı hayvan i&ccedil;in d&uuml;şmanı kendisinden uzaklaştıran ve hayatını temin eden etkili bir savunma aracıdır.</p>\n\n<p>\n	O halde biz bu olayları k&ouml;t&uuml;l&uuml;k olarak adlandırıyorsak bu kendimizi &ouml;l&ccedil;&uuml; aldığımız sebebiyledir. Bu durumda biz her şeyi olduk&ccedil;a dar bir &ccedil;er&ccedil;evede değerlendirmekteyiz. Eğer bu durumdan dışarı &ccedil;ıkacak ve olaya daha y&uuml;ksek bir d&uuml;zeyden bakacak olursak mutlak k&ouml;t&uuml;l&uuml;k olarak verdiğimiz h&uuml;k&uuml;m aynı zamanda g&ouml;receli hayır da olan g&ouml;receli k&ouml;t&uuml;l&uuml;ğe d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-Her olay uzun bir zincirin halkalarından biridir.</em></p>\n\n<p>\n	Bir olayı diğer olaylardan kopuk olarak incelemek mantıklı değildir. Zira her olay d&uuml;nyanın diğer b&ouml;lgelerinde ortaya &ccedil;ıkan benzeri olaylarla t&uuml;m&uuml;yle irtibat halindedir. Sadece benzeri olaylar değil ge&ccedil;mişte ve gelecekte ortaya &ccedil;ıkacak olaylar arasında da tam bir ilişki vardır. Dolayısıyla herhangi bir olayın hayır veya şer olduğu hakkında h&uuml;k&uuml;m vermek i&ccedil;in diğer olayları da g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir. Tabiat alemi birbiriyle irtibatlı olan bir takım neden ve sonu&ccedil;lar zincirine bağlıdır. Hatta evinizde esen bir r&uuml;zgar dahi alemdeki karmaşık ve geniş boyutlardaki olaylarla irtibat i&ccedil;indedir. Bir zincir gibi birbirini takip etmektedir. Bir olayın hayır veya şer olduğunu değerlendirmek diğer olaylar g&ouml;z &ouml;n&uuml;nde bulundurulmaksızın doğru değildir. Zira bir olay g&ouml;z alıcı bir etkiye sahip olsa da ve şer olarak değerlendirilse de diğer olaylarla mukayese edildiğinde aralarında kopmaz bir bağ vardır ve enlem veya boylamında bir&ccedil;ok olumlu etkilere sahiptir. Bir iki &ouml;rnek vererek bu hakikati a&ccedil;ıklığa kavuşturalım.</p>\n\n<p>\n	a-Deniz sahillerinde kasırga şeklinde ortaya &ccedil;ıkan bir r&uuml;zgar bir takım zararlara neden olmaktadır. Ama denizin ortasında kalmış ve hareket g&uuml;c&uuml;n&uuml; yitirmiş gemileri harekete ge&ccedil;irmekte ve denizin ortasında yaşamdan &uuml;midini kesen binlerce yolcuyu kurtuluş sahiline ulaştırmaktadır. B&ouml;yle bir kasırga sahil b&ouml;lgesinde şer olarak değerlendirilirken olayların diğer zincirleri g&ouml;z &ouml;n&uuml;nde bulundurulduğunda y&uuml;zde y&uuml;z hayat kurtarıcı ve hayır olarak değerlendirilmektedir.</p>\n\n<p>\n	Aynı şekilde alemdeki b&uuml;t&uuml;n olaylar zincir şeklinde birbirine bağlanmış bulunmakta ve bu olaylar her b&ouml;lgede ayrı bir şekilde kendini g&ouml;stermektedir.</p>\n\n<p>\n	Aynı şekilde evlerin &ccedil;atılarını ve ağa&ccedil;ları tahrip eden bir kasırga başka b&ouml;lgelerde yağmur y&uuml;kl&uuml; bulutları harekete ge&ccedil;irmekte ve ekin alanlarını sulamaktadır. Nitekim Araf suresi elli yedinci ayette ş&ouml;yle buyurulmuştur:<strong> &ldquo;O rahmetinin &ouml;n&uuml;nde r&uuml;zgarları m&uuml;jdeleyici olarak yollayan Allah&rsquo;tır. Nihayet onlar yağmur y&uuml;kl&uuml; ağır ağır bulutları hafif bir şey gibi kaldırıp y&uuml;klendiklerinde bakarsın biz onları &ouml;l&uuml; bir memlekete g&ouml;nderip oraya su indirmiş ve orada her t&uuml;rl&uuml;s&uuml;nden &uuml;r&uuml;n &ccedil;ıkarmışızdır.&rdquo;</strong></p>\n\n<p>\n	Bu r&uuml;zgarlar bulutları bir yerden başka bir yere g&ouml;t&uuml;rd&uuml;ğ&uuml; gibi aynı zamanda ağa&ccedil;ları da aşılamaktadır. Nitekim Hicr suresi yirmi ikinci ayetinde ş&ouml;yle buyurulmuştur:<strong> &ldquo;Bir de aşılayıcı r&uuml;zgarlar g&ouml;nderdik&hellip;&rdquo;</strong> sonu&ccedil;ta bu r&uuml;zgarlar kirli havayı kanser edici yoğun gazları insan hayatının semasında ortadan kaldırmakta b&ouml;ylece milyonlarca insan tertemiz havadan istifade etmektedir. Şimdi bu kasırgayı ve şiddetli r&uuml;zgarları diğer olaylardan ayrı olarak değerlendirmek ve bu konuda ivedilikle h&uuml;k&uuml;m vermek doğru mudur?</p>\n\n<p>\n	Biz olaylar arasındaki ilişkiyi g&ouml;z &ouml;n&uuml;nde bulundurmalıyız. Ge&ccedil;mişte ve gelecekte ortaya &ccedil;ıkacak olayları birbiriyle ilintili olarak değerlendirmeli ve aralarındaki ilişkiyi iyi değerlendirmeliyiz. B&ouml;yle bir değerlendirmede bulunamıyorsak en azından olaylar hakkında susmalıyız.</p>\n\n<p>\n	b-Az veya &ccedil;ok zararlara neden olan her depremi de denizlerin gelgit olayının neticesi olarak kabul edecek olursak ş&uuml;phesiz bundan ortaya &ccedil;ıkacak kayıplar da olduk&ccedil;a k&uuml;&ccedil;&uuml;k g&ouml;r&uuml;lecektir. Zira bazı varsayımlara g&ouml;re depremin nedeni ay &ccedil;ekiminin yery&uuml;z&uuml;ndeki etkisidir. Ayın sebep olduğu gelgit olayından ortaya &ccedil;ıkan hareketler denizdeki canlıların hayatını d&uuml;zenlemede ve sahil boyunca ağa&ccedil;ları sulamada &ccedil;ok b&uuml;y&uuml;k bir etkiye sahiptir. Zira denizlerin gelgit olayının denize d&ouml;k&uuml;lmek &uuml;zere olan tatlı suları geriye itmekte ve milyarlarca ağacı sulamaktadır. Tabiat olayları arasındaki bu yakın irtibata rağmen olayları birbirinden ayrı olarak değerlendirmek ne kadar doğrudur. Ş&uuml;phesiz bu kısır değerlendirme doğru değildir. İnsanın bu kısır ilmi, alemdeki b&uuml;t&uuml;n olaylar arasındaki ilgi ve irtibat hakkında kesin h&uuml;k&uuml;m verme g&uuml;c&uuml;ne sahip değildir. Ş&uuml;phesiz ilim ilerledik&ccedil;e olayların birbirine bağlı halkalarını bizler i&ccedil;in ortaya &ccedil;ıkarmakta ve bizleri olayların mutlak hayat verici etkileriyle tanıştırmaktadır. İnsan bu bilgiler ışığında Kur&rsquo;anın insanın ilmi hakkında s&ouml;ylemiş olduğu s&ouml;z&uuml;n değerini anlamaktadır. Nitekim Kur&rsquo;an ş&ouml;yle buyurmuştur: <strong>&ldquo;Size ise pek az bilgi verilmiştir.&rdquo;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	ve hakeza Kur&rsquo;an ş&ouml;yle buyurmaktadır: <strong>&ldquo;Onlar bu d&uuml;nya hayatının dış y&uuml;z&uuml;n&uuml; bilirler&rdquo;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>3-Şer ve k&ouml;t&uuml;l&uuml;k g&ouml;receli bir kavramdır</em></p>\n\n<p>\n	Bu a&ccedil;ıklamadan da anlaşıldığı &uuml;zere k&ouml;t&uuml;l&uuml;k her ne kadar dış alemde bir g&ouml;r&uuml;n&uuml;m ve isme sahipse de mukayese edildiği an insanın zihnine giren zihinsel bir kavramdır. Yani kasırga, zarar g&ouml;ren sahil sakinlerine oranla mukayese edildiğinde k&ouml;t&uuml;l&uuml;k olarak adlandırılmaktadır ama denizde duran gemilerin harekete ge&ccedil;irilmesine oranla değerlendirildiğinde k&ouml;t&uuml;l&uuml;k değil, hayır olarak değerlendirilmektedir. Akrebin zehiri kendisi i&ccedil;in hayat vericidir. Ama insanın kanı ile mukayese edildiğinde &ouml;ld&uuml;r&uuml;c&uuml;d&uuml;r. Aynı şekilde yırtıcı hayvanların &ouml;ld&uuml;r&uuml;c&uuml; pen&ccedil;esi de kendileri i&ccedil;in hayırdır ama ormandaki zayıf hayvanlar i&ccedil;in azap vesilesidir.</p>\n\n<p>\n	Başka bir ifadeyle şer, ger&ccedil;ek bir varlığa sahip değildir. Yani bir varlık diğer varlıklardan ayrı olarak değerlendirildiğinde şer olarak adlandırılmaktadır. Dolayısıyla da Allah&rsquo;ın neden b&ouml;yle bir varlığı yarattığı sorgulanmaktadır. Oysa varlık aleminde var olan her şey diğer varlıklarla mukayese edilmedik&ccedil;e t&uuml;m&uuml;yle şer olarak nitelendirilemez. Ama bazı varlıklar diğer varlıklara oranla değerlendirildiği zaman zihnimiz bu t&uuml;r nitelikleri &uuml;retmektedir. Oysa dış alemde bu niteliklerin bir ger&ccedil;ekliği yoktur. &Ouml;rneğin bizim zihnimiz beş y&uuml;z metrelik bir evi bin metrelik bir evle mukayese ettiği zaman birincisini k&uuml;&ccedil;&uuml;k ikincisini ise b&uuml;y&uuml;k olarak nitelendirmektedir. Oysa hakikatte dış alemde biri beş y&uuml;z diğeri ise bin metre olan sadece iki ev vardır. Ama zihnimiz bunları birbiriyle mukayese ettiğinde bu iki niteliği (b&uuml;y&uuml;kl&uuml;ğ&uuml; ve k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;) &uuml;retmektedir. Asıl sorun bir şeyin mutlak k&ouml;t&uuml;l&uuml;k olarak nitelendirilmesidir; g&ouml;receli k&ouml;t&uuml;l&uuml;k olarak nitelendirilmesi değil. Zira bu g&ouml;receli k&ouml;t&uuml;l&uuml;k bizim zihnimizin &uuml;rettiği bir kavramdan başka bir şey değildir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>4-İnsan ilminin ve bilgisinin eksikliği </em></p>\n\n<p>\n	Alemdeki b&uuml;y&uuml;k ve gururlu olmayan beyinler s&uuml;rekli olarak insanın bilgisizliğini itiraf etmektedir. Onlar insanı hemen h&uuml;k&uuml;m vermemesi konusunda uyarmaktadır. B&uuml;y&uuml;k İngiliz bilgini William bu konuda ş&ouml;yle demektedir: Ruhi incelemelerde bana yardımcı olan, bir &ccedil;ok tabiat sıralarını keşfetmemi kolaylaştıran şey cehaletim hakkındaki kesin bilgimdi.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Telsiz telgraf hakkında etkili keşiflerde bulunan Oliver &nbsp;ise ş&ouml;yle diyor: bildiğimiz şeyler bilmemiz gereken şeyler karşısında bir hi&ccedil;tir. Bazı kimseler bu konuyu inan&ccedil;sız olarak s&ouml;yl&uuml;yorsa ben tam bir iman ile s&ouml;ylemekteyim.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Fransız bilgini Alexis Karl ise ş&ouml;yle diyor: &ldquo;İnsan me&ccedil;hul bir varlıktır. Onu kolayca derkedebilmek m&uuml;mk&uuml;n değildir. D&uuml;nyanın hen&uuml;z bir &ccedil;ok şeyi me&ccedil;hul kalmıştır. İnsanın hayatını inceleyenlerin ortaya attıkları bir &ccedil;ok sorular cevapsız kalmıştır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	İnsanın b&uuml;t&uuml;n d&uuml;ğ&uuml;mleri &ccedil;&ouml;zd&uuml;ğ&uuml; ve akıl sayesinde belirsiz bir noktanın kalmadığı g&uuml;n insan hoşuna gitmeyen b&uuml;t&uuml;n olaylar hakkında h&uuml;k&uuml;m verebilir. Bug&uuml;n gelmedik&ccedil;e b&ouml;yle bir h&uuml;k&uuml;m vermesi asla doğru değildir.</p>\n\n<p>\n	Alemi kalbiyle derkeden b&uuml;y&uuml;k ariflere g&ouml;re alem b&uuml;t&uuml;n&uuml;yle sevin&ccedil; ve tatlılık yurdudur. Alemde acı ve bela diye bir şey yoktur. Bu s&ouml;ylediklerimiz insana acı gelen olaylar hakkındaki kısa bir a&ccedil;ıklamadır. Burada ayrı bir takım yorumlara da işaret etmek gerekir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>5-Belaların terbiye etme boyutu</em></p>\n\n<p>\n	Burada şer meselesini başka yollarla da a&ccedil;ıklamak m&uuml;mk&uuml;nd&uuml;r. Bu yorumlardan biri de bela ve musibetlerin terbiye boyutudur. Bu olayların bir &ccedil;ok terbiyevi etkileri s&ouml;z konusudur. &Ouml;zellikle bu olaylar birer ilahi imtihandır. Diğer etkenlerle birlikte bir taraftan insanın kemale ermesine neden olmakta ve bir taraftan da gaflet ve gururunu yok etmektedir. Şimdi de her iki konu (İnsanın d&uuml;nyevi hayatının tekam&uuml;l&uuml; ile manevi d&uuml;nyası ve saadetinin tekam&uuml;l&uuml;) hakkında kısaca bir a&ccedil;ıklama yapmaya &ccedil;alışalım.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>a-Musibetler kabiliyetlerin gelişmesine sebep olmaktadır. </em></p>\n\n<p>\n	İnsanlar &ouml;zel bir takım liyakat ve kabiliyetlerle varlık alemine ayak basmaktadır. Bu kabiliyetler insanın ruhunda bir kuvve ve potansiyel olarak mevcuttur. Musibetler ve acı olaylar insanın kabiliyetini ortaya &ccedil;ıkarmakta ve hızla geliştirmektedir.</p>\n\n<p>\n	Hayatında bir &ccedil;ok iniş &ccedil;ıkışları olmayan insanların deruni g&uuml;&ccedil;leri gelişmemekte ve bir halet &uuml;zere baki kalmaktadırlar. Ama insan hayatın iniş &ccedil;ıkışlarında yer aldığı zaman savunma g&uuml;&ccedil;leri harekete ge&ccedil;mekte ve g&uuml;&ccedil;lerini geliştirmektedir. Adeta musibetler insana g&uuml;&ccedil; vermekte ve insanı hayatın sırlarıyla tanıştırmaktadır. Elbette bu s&ouml;ylediklerimiz insanın yersiz yere kendini tehlikelere atması anlamında değildir. Aksine eğer k&ouml;t&uuml; bir olay ortaya &ccedil;ıkacak olursa bazı şartlarda insanın fikir ve kabiliyetini geliştirebileceği anlamındadır. Bilginlere g&ouml;re tarih boyuna ortaya &ccedil;ıkan medeniyetler b&uuml;y&uuml;k g&uuml;&ccedil;ler tarafından saldırıya maruz kalan topluluklarda ortaya &ccedil;ıkmıştır. Bu dış tehlike onların gizli g&uuml;&ccedil;lerini uyandırmış ve seferber kılmıştır.</p>\n\n<p>\n	Elbette eğer b&uuml;t&uuml;n acı olaylar b&ouml;yle olmasa da bazı acı olaylar ş&uuml;phesiz bu olumlu etkiye sahiptir. Bu olayların tatlı etkilerine bakılmadığı i&ccedil;in insan dar g&ouml;r&uuml;ş&uuml;yle h&uuml;k&uuml;m vermektedir. Eğer olaylar geleceğe bakış ile incelenecek olursa ş&uuml;phesiz verilen h&uuml;k&uuml;m de ayrı olacaktır. Bu olayların ortaya &ccedil;ıkardığı en k&uuml;&ccedil;&uuml;k fayda insanda direniş g&uuml;c&uuml;n&uuml; diriltmesi ve ruhu paslardan temizlendirip cilalamasıdır. Eğer &ccedil;elik ateş sayesinde g&uuml;&ccedil;lendiriliyorsa ve bı&ccedil;ak eğe sayesinde keskin hale getiriliyorsa ş&uuml;phesiz acı olaylarda insanları daha da bir kararlı ve diren&ccedil;li kılmaktadır.</p>\n\n<p>\n	&Ccedil;ocuklarını izzet ve nimet i&ccedil;inde b&uuml;y&uuml;tmeye &ccedil;alışan anne ve babalar aslında onlara cefa etmektedirler. Hakikatte her r&uuml;zgar karşısında titreyen ve acı olaylar karşısında yerinde duramayan &ccedil;ocuklar yetiştirmektedirler. Ama musibetler i&ccedil;inde b&uuml;y&uuml;yen &ccedil;ocuklar sağlam kayalar gibidir. Hi&ccedil; bir g&uuml;&ccedil; onları yerinden s&ouml;k&uuml;p atma kudretine sahip değildir. M&uuml;minlerin Emiri Hz. Ali (a.s) bu kimseler hakkında ş&ouml;yle buyurmaktadır: &ldquo;Bilin ki sah&shy;ralardaki ağa&ccedil; daha katı ve sert; bağ bah&ccedil;e i&ccedil;indeki ağa&ccedil;lar ise daha zayıf ve naziktirler. &Ccedil;orak topraklarda biten ağa&ccedil;ların ateşi daha kuvvetli ve koru da daha ge&ccedil; s&ouml;ner.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Musibetlerin insanın fikri g&uuml;&ccedil;lerinin gelişimindeki olumlu etkileri hakkında yapılan bu yorum sayesinde ilahi vahyin değeri de ortaya &ccedil;ıkmaktadır. Nitekim Kur&rsquo;an Nisa suresi on dokuzuncu ayette ş&ouml;yle buyurmaktadır:<strong> &ldquo;Kendilerinden hoşlanmadınızsa olabilir ki sizin hoşlanmadığınız bir şeyde Allah bir &ccedil;ok hayırlar taktir etmiş olur.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	Hakeza İnşirah suresi beş ve altıncı ayetlerde ş&ouml;yle buyurmuştur: <strong>&ldquo;Demek ki zorlukla birlikte bir kolaylık vardır, evet o zorlukla beraber bir kolaylık vardır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><strong>[10]</strong></a></strong></p>\n\n<p>\n	Hakeza İnşirah suresi yedince ve sekizinci ayetlerde ise ş&ouml;yle buyurulmuştur: <strong>&ldquo;O halde boş kaldığında kalk yine yorul ve ancak Rabbinden &uuml;mit et, hep ona doğrul.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	Adeta zafer ve &ccedil;aba (sıkıntı ve zorluklar) el ele vermiş gibidir. M&uuml;sl&uuml;man şairler de Kur&rsquo;ani ayetlerin bu yorumlarından ilham alarak bu hakikati şiirlerinde dile getirmişlerdir. Nitekim Nasır Husrev bu konuda ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;İnsan zorluk ve sıkıntı g&ouml;rmedik&ccedil;e ne zaman olur kamil?</p>\n\n<p>\n	R&uuml;zgar ve yağmur gelmedik&ccedil;e g&uuml;l ne zaman kopar ki?&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bazı musibetlerin hayatın tekam&uuml;l&uuml; ve zihni g&uuml;&ccedil;lerin kemale ermesi hususundaki etkili sonu&ccedil;ları b&ouml;ylece a&ccedil;ıklığa kavuşmuş oldu. Şimdi de bu tatsız olayların manevi etkilerini incelemeye &ccedil;alışalım.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>b-Hazır ol uyarısı</em></p>\n\n<p>\n	Daimi bir refah ve d&uuml;nya nimetlerine boğulmak, gurura ve ahlaki değerlerden gaflete neden olmaktadır. Bu konuyu defalarca tarih sayfalarında veya kendimizin ve başkalarının hayatında m&uuml;şahade etmiş bulunmaktayız. Rahat, her t&uuml;rl&uuml; iniş ve &ccedil;ıkıştan uzak ve her t&uuml;rl&uuml; sarsıcı dalgalardan boş bir hayat, t&uuml;m&uuml;yle uyutucudur. Oysa, tatsız olaylar ve hayatın tatlı d&uuml;zeninin bozulması gururun azalmasına, gafletten uyanılmasına ve insanın toplumsal hayatında bir d&ouml;n&uuml;ş noktasının oluşmasına neden teşkil etmektedir. Hayatı t&uuml;m&uuml;yle d&uuml;zen i&ccedil;inde olan bir kimse, son model arabasıyla yolculuk eden, i&ccedil;inde her t&uuml;rl&uuml; konfor ara&ccedil;ları bulunan ve son s&uuml;rat hızla otobanda hareket eden bir kimseyi andırmaktadır. Bu durumda b&uuml;t&uuml;n yolcular, uykuya dalmaktadır. Bir tek fren hepsini uyandırmaya yeterlidir. Dolayısıyla, musibetler ve sıkıntılar, insan hayatının bir freni gibidir. İnsanı, uykudan uyandırmakta ve gafletini sona erdirmektedir. Kur&rsquo;an-ı Kerim de bu yorum esasınca, isyan, gurur ve m&uuml;reffeh bir hayat arasında mantıksal bir t&uuml;r ilişki olduğuna inanmakta ve ş&ouml;yle buyurmaktadır. <strong>&ldquo;&Ccedil;&uuml;nk&uuml; insan muhakkak azıtır ve kendisini artık ihtiyacı yokmuş g&ouml;rmekle.&rdquo;</strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Kur&rsquo;an, bu yorum esasınca, belaların insanı uyandırıcı etken olduğunu kabul etmekte ve ortaya &ccedil;ıkan tatsız olayların insanı uyandırdığını beyan ederek ş&ouml;yle buyurmaktadır: <strong>&ldquo;</strong><strong>Biz hangi kasabaya bir peygamber g&ouml;nderdikse, oranın halkını, yalvarıp yakarsınlar diye darlık ve sıkıntıya uğratmışızdır.</strong><strong>&rdquo;</strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Hakeza bir başka ayette şiddet ve zorlukların insan i&ccedil;in hatırlatıcı olduğunu beyan ederek ş&ouml;yle buyurmaktadır:<strong> &ldquo;</strong><strong>Hi&ccedil; ş&uuml;phesiz biz de Firavun ailesini ders alsınlar diye, yıllarca kuraklığa ve &uuml;r&uuml;n kıtlığına uğrattık.</strong><strong>&rdquo;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Bu t&uuml;r insanlar hakkında şiddet ve zorluk icat etmek, doktorun ameliyattan sonra kendine gelemeyen bir hastasını tokatlamasını andırmaktadır. Doktor, bir ka&ccedil; tokat vurarak hastasını &ouml;l&uuml;m&uuml;yle de sonu&ccedil;lanabilecek derin uykudan uyandırmak zorundadır. Bu olay hakikatte, kahır ve azap şeklinde tecelli eden bir nimetin hakikatidir.</p>\n\n<p>\n	İnsanın acı olaylarla karşılaşması iki şekilde ger&ccedil;ekleşebilir. Eğer insan bu t&uuml;r acı olaylardan gururunu yok edici ve hatırlatıcı etken olarak istifade edecek olursa, bu durumda s&ouml;z konusu şiddetler ve belalar, insan hakkında en y&uuml;ce l&uuml;tuf ve ihsan konumuna d&ouml;n&uuml;ş&uuml;r. Ama eğer insan bu belalar karşısında uygun ve olumlu tepkiler sergilemezse, ş&uuml;phesiz bu durumda s&ouml;z konusu acı olayları, musibet ve bela olarak adlandırmak gerekir. İnsanın kendisini &ouml;l&uuml;m uykusundan uyandırıcı bir etkenden en k&uuml;&ccedil;&uuml;k bir istifade etmemesi, ş&uuml;phesiz belaların en b&uuml;y&uuml;ğ&uuml;d&uuml;r. Velhasıl bela, olaylardan &ouml;ğ&uuml;t almayan insanın kendi kusuru ile ilgilidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>C-Hak ve Adalete D&ouml;n&uuml;ş Etkeni</em></p>\n\n<p>\n	B&uuml;t&uuml;n bir kainat, bir hedefe doğru hareket etmektedir ve insan da bu kainatın bir par&ccedil;ası olarak hedefsiz yaratılmış değildir. Bu hedef, insanın b&uuml;t&uuml;n varlık boyutlarında kemale erişmesinden başka bir şey değildir. Teorik hidayet ve eğitim, peygamberlerin g&ouml;nderilmesi ve semavi kitapların indirilmesi, t&uuml;m&uuml;yle insanın bu y&uuml;ce hedefe ulaşması i&ccedil;indir. &Ouml;te yandan g&uuml;nahlar ve ilahi yasakları &ccedil;iğnemek insanı bu yaratılış hedefinden uzak d&uuml;ş&uuml;rmektedir. B&uuml;t&uuml;n hayatı, yalan, hile, zul&uuml;m, sitem, g&uuml;nahlar ve hatalarla dolu olan bir insan, hi&ccedil;bir zaman yaratılışın hedefine ulaşamaz ve bir hayvan derecesine &ccedil;akılıp kalır. Bu durumda eğer insanın hayatında bir takım acı olaylar ortaya &ccedil;ıkar ve insanı amellerinin k&ouml;t&uuml; sonu&ccedil;larıyla tanıştıracak olursa, bu etkenler, insanın hak ve adalete d&ouml;nmesine neden olur. Bu t&uuml;r acı olaylar, ilahi uyarılardır ve insanın hayatını yeniden g&ouml;zden ge&ccedil;irmesine, b&ouml;ylece g&uuml;nah ve isyandan uzak durmasına neden olur. Kur&rsquo;an-ı Kerim, bu hakikati, olduk&ccedil;a a&ccedil;ık bir &ouml;rnek olarak zikretmekte ve ş&ouml;yle buyurmaktadır: <strong>&ldquo;</strong><strong>İnsanların kendi ellerinin kazandığı dolayısıyla, karada ve denizde fesat ortaya &ccedil;ıktı. Belki d&ouml;nerler diye </strong><strong><em>(Allah)</em> onlara yapmakta olduklarının bir kısmını kendilerine tattırmaktadır.</strong><strong>&rdquo;</strong><a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Başka bir ayette ise, ş&ouml;yle buyrulmaktadır: <strong>&ldquo;</strong><strong>Eğer kasabaların halkı iman etmiş ve sakınmış olsalardı, onlara g&ouml;ğ&uuml;n ve yerin bolluklarını verirdik. Ama yalanladılar; bu y&uuml;zden onları, yaptıkları sebebiyle kıskıvrak yakalayıverdik.</strong><strong>&rdquo;</strong><a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	İlahi bakış a&ccedil;ısından, tatsız olaylar, insanın hatalarının ve ocakları s&ouml;nd&uuml;ren g&uuml;nahlarının neticesidir. Bu ikisi arasındaki ilişki ve g&uuml;nahın, &ccedil;irkin amellerin, fırtına ve deprem gibi olayları, nasıl meydana getirdiğinin niteliği d&uuml;nya hayatına g&ouml;m&uuml;lm&uuml;ş olan bizler i&ccedil;in pek de a&ccedil;ık değildir. Elbette ilahi vahiy, bu konuda perdeleri ortadan kaldırmakta ve hakikatleri ortaya &ccedil;ıkarmaktadır. Sonu&ccedil; olarak şu iki hususu hatırlatmak zorundayız:</p>\n\n<p>\n	1-Nimet ve refah, insan i&ccedil;in saadet ve mutluluk sebebi olabilir, ama &ouml;te yandan m&uuml;reffeh ve tek d&uuml;ze bir hayat da yorucu ve ruhsuz bir hayattır. İniş ve &ccedil;ıkışla dolu olan bir hayat, lezzet verici ve tatlı bir hayattır. Baş ağrısına, ateşli hastalıklara ve &ccedil;eşitli rahatsızlıklara sebep olan bir insan sağlığın ve esenliğin değerini taktir edebilir. Yıllarca zindanda kalmış bir insan &ouml;zg&uuml;rl&uuml;ğ&uuml;n değerini anlayabilir ve Sa&rsquo;dinin ifadesiyle musibete maruz kalan bir insan afiyetin değerini taktir edebilir.</p>\n\n<p>\n	İnsan sosyal hayatında da bu konuyu kolay bir şekilde tecr&uuml;be edebilir ve zevk ve mutluluk veren mimarlığın odaları zindan gibi saf ve tekd&uuml;ze değil, iniş &ccedil;ıkışlı ve kıvrımlı yapan mimarlık olduğunu kolayca anlayabilir.</p>\n\n<p>\n	Tabiatın g&uuml;zelliği nur ve zulmetin, gece ve g&uuml;nd&uuml;z&uuml;n, dağ ve tepelerin iniş-&ccedil;ıkışlarının ve k&uuml;&ccedil;&uuml;k-b&uuml;y&uuml;k ağa&ccedil;lar arasında kavisli nehirlerin birlikteliğindedir.</p>\n\n<p>\n	Tatsız olaylar ve musibetler de en azından hayatın geri kalan b&ouml;l&uuml;m&uuml;ne ruh verebilir ve o hayatı insan i&ccedil;in tatlı ve lezzetli kılabilir. Bu y&uuml;zden eğer, hayat sıkıntılarla birlikte olmazsa, bu durumda bir takım m&uuml;şk&uuml;latlar &ccedil;ıkarmak veya en azından ruh ve bedeni başkaları i&ccedil;in zahmete tahamm&uuml;l yolunda yarar kılmak gerekir.</p>\n\n<p>\n	Bazı caddeler, doğal olarak iniş-&ccedil;ıkışları olmayınca bu defa caddenin tek d&uuml;zeliğini ortadan kaldırmak i&ccedil;in bir takım yapmacık iniş ve &ccedil;ıkışlar icat etmektedirler.</p>\n\n<p>\n	2-Bir &ccedil;ok belalar ve musibetler, bu yapmacık sebep konumundadır. Zulmeden bir insan, kendi eliyle haksızlıklar icat etmekte ve toplumu tatsız olaylarla karşı karşıya getirmektedir. Hi&ccedil;bir bela s&uuml;per g&uuml;&ccedil;lerin savaşından daha b&uuml;y&uuml;k değildir. İnsanın tahrib edici silahlarının zararı, deprem, sel ve fırtınaların zararından daha b&uuml;y&uuml;kt&uuml;r. Başkalarının yayılmacı siyasetleri ve silahları vasıtasıyla &ouml;len kimselerin sayısı, deprem ve sellerde &ouml;lenlerin sayısından daha fazladır.</p>\n\n<p>\n	&Ouml;te yandan depreme dayanıklı olmayan yerlerde, depreme dayanıklı evler yapmayan insan da zulmetmektedir. İnsan bu zulm&uuml; neticesinde bir takım mahrum insanlar, olaylara kurban olmakta ve en k&uuml;&ccedil;&uuml;k bir depremde evleri başına yıkılmaktadır.</p>\n\n<p>\n	Sel tehlikesiyle karşı karşıya bulunan b&ouml;lgelerde engelleyici &ouml;nlemler alınırsa, bu seller, artık azap olmaktan &ccedil;ıkar, bir nimete ekim ve sanayinin gelişmesine neden olur. Hastalık ve kıtlıklarda mahrum insanların &ouml;l&uuml;m&uuml; de toplumun yeterli sağlık, k&uuml;lt&uuml;r ve doğru eğitimden mahrum siyasetleri ve programları sebebiyledir. Bu durumda yaratılış d&uuml;zenine itiraz etmek yerine kendi toplumumuzun uygunsuz durumunu eleştirmeliyiz. Adaletsizliğe karşı savaşmalı, insan bireyleri arasında servet ve imkanları doğru bir şekilde b&ouml;l&uuml;şt&uuml;rerek, toplumdaki mazlumları ve mahrumları, tatsız olayların etkisinden kurtarmalıyız. &nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Porsişha ve Pasuhha, Ayetullah Cafer S&uuml;bhani, s. 72-90</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Bkz. Esfar, c. 7, s. 58-106 ve Şerh-i Manzume-i Sebzevari, s. 148</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> İsra suresi 85. ayet</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Rum suresi, 7. ayet</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Ala itlal&rsquo;il mezahibi&rsquo;l maddi, s. 136</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> A.g.e. s. 137</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> İnsan Mevcudi naşinahte, s. 42</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Nehc&rsquo;ul Belağa, 45. mektup</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Nisa suresi, 19. ayet</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> İnşirah suresi, 5 ve 6. ayetler</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> İnşirah suresi 7 ve 8. ayetler</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> A&rsquo;lak suresi, 6-7. ayetler</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> A&rsquo;raf suresi, 94. ayet</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> A&rsquo;raf suresi, 130. ayet</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Rum suresi, 41. ayet</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> A&rsquo;raf suresi, 96. ayet</p>\n	</div>\n</div>','Hikmet sahibi yaratıcı, Bela ve musibetlerin sırları','','publish','closed','open','','hikmet-sahibi-yaratici-bela-ve-musibetlerin-sirlari','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3307',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3308,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Berzahi Hayatın Ger&ccedil;ek Olduğunun Delili Nedir?</strong></p>\n\n<h5 align=\"right\">\n	Cafer S&uuml;bhani Tebrizi</h5>\n\n<p>\n	&Ouml;l&uuml;m&uuml;n hakikati nedir? Acaba &ouml;l&uuml;m, hayatın sonu mudur yoksa &ouml;l&uuml;m başka bir alemde yaşamaya a&ccedil;ılan bir pencere midir?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Cevap: </em></p>\n\n<p>\n	İnsanın &ouml;l&uuml;m&uuml;nden sonraki hayatı hakkında bilgi sahibi olmak &ccedil;oğu insanların ilgi duyduğu &ouml;nemli hususlardan biridir. İnsanlar genellikle &ouml;l&uuml;m&uuml;n hakikatinin ne olduğunu bilmek arzusu i&ccedil;indedir.</p>\n\n<p>\n	Acaba &ouml;l&uuml;m hayatın sonu mudur? Hayatın meşgalesi insanın &ouml;l&uuml;m&uuml;yle s&ouml;nmekte midir? Hayattan sonra karanlık ve yokluk dışında bir ger&ccedil;ek yok mudur? Yoksa &ouml;l&uuml;m, başka bir &acirc;leme a&ccedil;ılan bir pencere midir? &Ouml;l&uuml;m daha &uuml;st&uuml;n ve daha aydınlık bir hayata ge&ccedil;iş midir? Hakikatte &ouml;l&uuml;m insanın &uuml;zerinden ge&ccedil;tiği ve başka bir &acirc;leme ayak bastığı bir k&ouml;pr&uuml; m&uuml;d&uuml;r?</p>\n\n<p>\n	Usulen felsefi konuları iki &ouml;nemli t&uuml;re ayırmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	1-Bazı meseleler uzmanlık boyutuna sahiptir ve sadece bir grup kimse (filozoflar) bu konular hakkında d&uuml;ş&uuml;nebilir ve g&ouml;r&uuml;ş belirtebilirler.</p>\n\n<p>\n	2-Bazı hususlar ise, genel bir boyuta sahiptir, b&uuml;t&uuml;n insanların fıtratında bu hususta d&uuml;ş&uuml;nme ilgisi ve &ccedil;ekiciliği mevcuttur. &Ouml;l&uuml;mden sonraki hayat hakkında bilgi sahibi olmak da işte bu ikinci t&uuml;rdendir.</p>\n\n<p>\n	&Ouml;rneğin kader ve takdir meselesi de felsefi bir husus olmakla birlikte b&uuml;t&uuml;n insanların ilgi duyduğu hususlardan biridir. Her ne kadar insanların genelinin d&uuml;ş&uuml;ncesi bu hakikati keşfetmeye yardımcı olamasa ve sadece keskin g&ouml;r&uuml;şl&uuml; filozofların d&uuml;ş&uuml;nceleri bu ufukları aydınlatsa bile, b&uuml;t&uuml;n insanlar bu konu hakkında bilgi sahibi olma arzusu ve eğilimi i&ccedil;indedir.</p>\n\n<p>\n	İnsanın &ouml;l&uuml;mden sonraki kaderi hakkında bilgi sahibi olmak, insan hakkında &uuml;&ccedil; temel ilkeyi inceleme esasına dayalıdır:</p>\n\n<p>\n	1-insanın hakikati nedir? İnsanın hakikati sadece bu maddi g&ouml;r&uuml;n&uuml;m&uuml; m&uuml;d&uuml;r yoksa insanın hakikati bu bedenle bir t&uuml;r irtibat i&ccedil;inde olan başka bir şey midir?</p>\n\n<p>\n	2-&Ouml;l&uuml;m&uuml;n hakikati nedir? Acaba &ouml;l&uuml;m, hayatın sonu mudur yoksa &ouml;l&uuml;m başka bir alemde yaşamaya a&ccedil;ılan bir pencere midir?</p>\n\n<p>\n	3-&Ouml;l&uuml;mden sonra insan hakikatinin bekası varsayımı esasınca bu iki t&uuml;r hayat arasındaki ilişki nasıl bir ilişkidir.</p>\n\n<p>\n	Şimdi bu &uuml;&ccedil; ilkeyi ayrı ayrı inceleyelim.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Birinci İlke: İnsanın Hakikati Nedir?</em></p>\n\n<p>\n	Acaba insanın hakikati, insanın maddi bedeninde mi &ouml;zetlenmektedir yoksa bu maddi beden, insanın hakikatini teşkil eden başka bir hakikat &uuml;zerinde bir &ouml;rt&uuml; konumunda mıdır?</p>\n\n<p>\n	Başka bir ifadeyle, acaba insan maddi bir varlık mıdır ve ruhun hakikati maddenin karşılıklı etkilemesinden başka bir şey değil midir? Yoksa insanın bu maddi bedeninin &ouml;tesinde bir hakikati de var mıdır? Dolayısıyla bu beden o hakikatin bir alet ve aracından başka bir şey değil midir?</p>\n\n<p>\n	Maddeciler: Varlığı madde ve enerjiden kabul eden bu kimseler, birinci g&ouml;r&uuml;şe inanmaktadırlar. Onlara g&ouml;re ruh, bedenin maddi par&ccedil;alarının uyumunun &ouml;zel bir etkisinden ibarettir. Başka bir ifadeyle ruh, beden par&ccedil;alarının etki ve tepkisinin bir neticesidir. Beden maddesinin terkibinden ruh adında bir bilin&ccedil; ve idrak tecelli etmektedir. Dolayısıyla da maddi eser dışında bir ger&ccedil;ek s&ouml;z konusu değildir. Nitekim b&ouml;brekten safra ve t&uuml;k&uuml;r&uuml;k bezlerinden ise, t&uuml;k&uuml;r&uuml;k ortaya &ccedil;ıkmaktadır. Bedenin par&ccedil;alarının birbiriyle irtibatından da şuur, idrak, sevin&ccedil;, &uuml;z&uuml;nt&uuml;, sevgi ve d&uuml;şmanlık tecelli etmektedir.</p>\n\n<p>\n	Bu ekolde ruh, maddenin kimyasal bir etkisidir; bedenden ayrı bir t&ouml;z değil.</p>\n\n<p>\n	Oysa ilahiyat&ccedil;ılar, maddeden soyutlanmış bir ruha inanmaktadırlar. Bu ruh, bu bedenle bir t&uuml;r irtibat halindedir. Bu makalede maddecilerin delillerini ve bu delillerin kritiğini detaylıca aktarma imkanına sahip değiliz.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Dolayısıyla Allah&rsquo;ın varlığına inanan kimselerin delillerini zikretmekle yetiniyoruz.</p>\n\n<p>\n	Teistler (Allah&rsquo;ın varlığına inanan kimseler) insanın hakikatinin izahı ve insan hakikatinin irtibat halinde olduğu bu bedenin &ouml;tesinde bir cevher olduğu bağlamında &ccedil;ok geniş a&ccedil;ıklamalarda bulunmuşlardır. Kendi iddialarını ispat etmek i&ccedil;in on delil zikretmişlerdir. Biz bu deliller arasında tecr&uuml;bi boyuta da sahip olan en genel ve en a&ccedil;ık delili zikretmekle yetiniyoruz:</p>\n\n<p>\n	<em>1-&ldquo;Ben&rdquo; veya her şeyin konusu olan ger&ccedil;ek</em></p>\n\n<p>\n	İnsan bireylerinden her biri kendi işlerini Fars&ccedil;a&rsquo;da &ldquo;men&rdquo; (ben) ve Arap&ccedil;a&rsquo;da ise &ldquo;ene&rdquo; ve İngilizcede ise &ldquo;I&rdquo; olarak ifade edilen bir etkene isnat etmekte ve ş&ouml;yle buyurmaktadır: &ldquo;Dedim, g&ouml;rd&uuml;m, gittim, yedim...&rdquo; İnsan bununla da yetinmemekte, hatta bedeninin b&uuml;t&uuml;n organlarını bu hakikate isnat ederek, &ldquo;başım, kalbim, elim, fikrim...&rdquo; demektedir. Bazen bunun da &ouml;tesine ge&ccedil;erek b&uuml;t&uuml;n bedeninin o hakikate isnat etmekte ve, &ldquo;bedenim&rdquo; demektedir. Bu t&uuml;r isnatlar, (bedenin organlarını, fiillerini, hatta bedenin kendisini, &ldquo;ben&rdquo; adında bir varlığa isnat etmek) kendisi i&ccedil;in beden ve cisminden başka bir hakikatin varlığını gerektirmektedir. Bu ger&ccedil;ek &ouml;nermenin konusu olarak bir takım isnatları y&uuml;klenmektedir.</p>\n\n<p>\n	O halde her insanın i&ccedil;inde bedenden ayrı olan, &ldquo;ben&rdquo; diye bir hakikat vardır ve bu da insanın ger&ccedil;eğini teşkil etmektedir. Eğer b&ouml;ylesine fıtri bir ger&ccedil;eği inkar edecek olursak, bunun anlamı b&uuml;t&uuml;n &ouml;nermelerde &ldquo;y&uuml;klem&rdquo;in &ldquo;konu&rdquo;suz kalmasıdır. Bu ger&ccedil;ek bedenden ve bedenin organlarından &ccedil;ok daha &uuml;st&uuml;n olduğu i&ccedil;in de tabiatıyla maddi olmayan bir kategoride yer almaktadır. Elbette bu hakikat de bu maddi d&uuml;zenle bir t&uuml;r ilişki i&ccedil;inde bulunmaktadır.</p>\n\n<p>\n	<em>2-İnsanın Sabit Şahsiyetinin Değişimlere Maruz Kalması</em></p>\n\n<p>\n	Bu maddi d&uuml;zenden bağımsız ve ayrı bir ruhun varlığının ikinci bir kanıtı da insanın hayatın başlangıcından itibaren &ldquo;değişimler&rdquo; i&ccedil;inde olmasıdır. Ama insan s&uuml;rekli olarak b&uuml;t&uuml;n bu değişimler i&ccedil;inde &ldquo;sabit&rdquo; bir ger&ccedil;eğin varlığına inanmaktadır.</p>\n\n<p>\n	Başka bir ifadeyle insanın hayat merhaleleri &ccedil;ocuklukla başlamakta, gen&ccedil;lik d&ouml;nemini aşarak yaşlılık ve p&ouml;rs&uuml;me ile sonu&ccedil;lanmaktadır. Ama b&uuml;t&uuml;n bu merhalelerde b&uuml;t&uuml;n değişimler i&ccedil;inde sabit bir hakikat hissetmekte ve ş&ouml;yle demektedir: &ldquo;Ben bir g&uuml;n &ccedil;ocuk idim ve bir g&uuml;n de gen&ccedil; idim. Şu anda ise yaşlandım&rdquo; Temel bir değişim i&ccedil;ine girmiş olmasına rağmen, her &uuml;&ccedil; d&ouml;nemde sabit olan bir anlam hissetmektedir ve b&uuml;t&uuml;n bu değişimler, bu sabit ger&ccedil;ek &uuml;zerinde ortaya &ccedil;ıkmaktadır. Dolayısıyla eğer insanın asil ger&ccedil;eği cismani maddesi olsaydı, asla bu sabit ger&ccedil;eğe erişemezdi. Zira bedeni defalarca değişime uğramış ve hayat yolunda farklı bedenlerle karşı karşıya kalmıştır. Dolayısıyla insanın ger&ccedil;ek h&uuml;viyeti insanın değişken maddesinde &ouml;zetlenmemektedir. Bu değişken ger&ccedil;eklerin &ouml;tesinde sabit bir ger&ccedil;ek vardır. Bu sabit ger&ccedil;ek s&uuml;rekli olarak birliğini korumakta, birbiri ardınca ortaya &ccedil;ıkan bedensel değişimlere rağmen, nihai seyrini devam ettirmektedir.</p>\n\n<p>\n	Yukarıdaki tecr&uuml;beye dayalı delili, mantıki bir delil kalıbına d&ouml;kmek istersek, ş&ouml;yle dememiz gerekir:</p>\n\n<p>\n	1-İnsan s&uuml;rekli olarak (ben) adında sabit bir ger&ccedil;eği derk etmektedir.</p>\n\n<p>\n	2-İnsan varlığının maddi b&ouml;l&uuml;m&uuml; (beden ve bedensel g&uuml;&ccedil;ler) sabit değildir. İnsanın bedeninin b&uuml;t&uuml;n h&uuml;creleri, sekiz yılda bir değişime uğramaktadır.</p>\n\n<p>\n	Sonu&ccedil;: Dolayısıyla (ben) ger&ccedil;eği insan varlığının maddi b&ouml;l&uuml;m&uuml;ne ait değildir ve maddi olmayan bir h&uuml;viyete sahiptir. Zira eğer insanın ger&ccedil;eği, insanın bedeninde gizli olan madde ve enerjiden ibaret olsaydı, b&uuml;t&uuml;n bu isnatların merkezi olan sabit bir şahsiyetini derk edemezdi. Aynı zamanda d&uuml;nyadaki mahkemeler de yirmi yaşında su&ccedil; işleyen bir kimseyi, kırk yaşında cezalandırmaya kalkışmazdı. Bu durumda cinayet işlediği şahsiyeti ortadan kalkmış ve şu anda yepyeni bir şahsiyet (&uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; beden) elde etmiş bulunmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>3-Bedenden Gaflet Esnasında Şahsiyetin Varlığı</em></p>\n\n<p>\n	Farz edelim ki insan &ccedil;ok geniş bir bağ i&ccedil;inde dinlenmektedir. Bu bağ i&ccedil;inde &ouml;ylesine bir huzur ve s&uuml;kunet vardır ki hi&ccedil;bir şey insanın dikkatini &ccedil;ekmemektedir. &Ouml;rneğin insanı ne rahatsız edecek bir sıcaklık, ne bir soğukluk, ne esen bir r&uuml;zgar, ne de r&uuml;zgardan ses &ccedil;ıkaran ağa&ccedil; yaprakları. Hi&ccedil;bir şey insanın dikkatini &ccedil;ekmemektedir. Ne bir kuş &ouml;tmekte ve ne de bir ırmak sesi kulakları tırmalamaktadır... Tek bir ifadeyle s&ouml;z konusu bağda hayatın kavgasından uzak mutlak bir s&uuml;kunet egemendir. Bu esnada insan farz edelim yavaş yavaş dış d&uuml;nya ile olan irtibatını koparmak ve bedeninin organlarını unutmaya &ccedil;alışmaktadır. B&ouml;ylesi bir durumda insan mutlak bir unutkanlık i&ccedil;indeyken, bir şeyin varlığını hissetmektedir ve o da kendi varlığıdır. Bu da g&ouml;stermektedir ki insanda hi&ccedil;bir şartlar altında unutamayacağı bir ger&ccedil;ek vardır. Bu ger&ccedil;ek unutulması m&uuml;mk&uuml;n olan beden ve organlarından apayrı bir ger&ccedil;eğin ifadesidir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu delilin a&ccedil;ıklamasında b&ouml;ylesine uzun uzadıya &ouml;nc&uuml;llerin varlığına ihtiya&ccedil; bile duyulmamaktadır. Bunu &ccedil;ok kısa bir şekilde beyan etmek de m&uuml;mk&uuml;nd&uuml;r. O da şudur ki insan bazen bir an d&uuml;ş&uuml;nceye dalmakta ve her şeyden gaflet etmektedir. &Ouml;yle ki etrafında &ccedil;ok &ouml;nemli bir olay baş g&ouml;sterse dahi asla dikkatini &ccedil;ekmemektedir. Ama insan bu durumda dahi bir şeyden gaflet etmemektedir ve o ger&ccedil;ek de insanın ilmi ve d&uuml;ş&uuml;nsel şahsiyetidir. Yani tefekk&uuml;r halindeki bir insan oluşudur. Bu da g&ouml;stermektedir ki insanın ger&ccedil;eği beden ve organlarının &ouml;tesinde bir şeydir. Nitekim bu organ ve bedenleri s&ouml;z konusu halet i&ccedil;inde gaflet ve unutulmaya y&uuml;z tutmuştur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>4-G&uuml;n&uuml;m&uuml;z&uuml;n İlmi Araştırmalarında Ruh</em></p>\n\n<p>\n	Şimdiye kadar bedenin maverasında yer alan ruh adındaki bir ger&ccedil;ek ile tanışmış olduk.</p>\n\n<p>\n	Şimdiye kadar dediğimiz şeyler, ruhun soyut olduğunu ispat hususunda herkesin anlayabileceği tecr&uuml;beye dayalı delillerden ibaretti ve bu deliller insanlardan &ccedil;oğu i&ccedil;in yakin ifade edecek t&uuml;rdendir. Şimdi ise konuyu b&uuml;t&uuml;nlemek i&ccedil;in insan bilimde 19. asrın sonlarında ortaya &ccedil;ıkan ilmi bir harekete işaret etmek istiyoruz. B&ouml;ylece tecr&uuml;bi ilimler ile felsefenin birlikteliği a&ccedil;ıklığa kavuşmuş olsun. Sonra da Kur&rsquo;an&rsquo;ın verdiği h&uuml;k&uuml;mlerin a&ccedil;ıklamasına koyulacağız.</p>\n\n<p>\n	Miladi 1882 yılında İngiliz d&uuml;ş&uuml;n&uuml;rlerinden biri olan ve aynı zamanda Cambridge &uuml;niversite &uuml;statlarından Jumick başkanlığında, &ldquo;Ruhi incelemeler cemiyeti&rdquo; adında bir cemiyet kuruldu. Bu cemiyetin &uuml;yeleri şunlardı: Fen bilimlerinin Darwin&rsquo;i olarak adlandırılan Oliver Delouch<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> b&uuml;y&uuml;k İngiliz kimyageri William Croucks, Amerika Harward &uuml;niversitesi &uuml;statlarından Fredrick Mires ve Hoursen, Columbia &uuml;niversitesi &uuml;stadı Hislock, Army, Barbet, Burmur, Tıp fak&uuml;ltesi &uuml;stadı ve b&uuml;y&uuml;k matematik&ccedil;i Sharl Pishih, Fransız yıldızbilimcisi Kamil Felamaryon.</p>\n\n<p>\n	Bu grup ruhi konular hususunda incelemelerde bulunmuş ve ilmi eserler yazmaya koyulmuştur. 45 yıl boyunca bu cemiyet tarafından bu konuda 50 b&uuml;y&uuml;k kitap yazılmıştır. Bir &ccedil;ok konular onların yardımıyla &ccedil;&ouml;z&uuml;me kavuşmuştur.</p>\n\n<p>\n	Hakikatte y&uuml;ce Allah bu asırda insanlığın y&uuml;z&uuml;ne bir ilim penceresi a&ccedil;mış ve b&ouml;ylece insanın bir ruha sahip olduğu ispat edilmiştir. &Ouml;yle ki insan bu bedene ihtiya&ccedil; duymaksızın dahi bağımsız bir hayat ve faaliyette bulunabilme imkanına sahiptir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu asırda ortaya konan Spritisme (spirit&uuml;alizm) ilmi veya ruhlarla irtibat diğer alem &uuml;zerindeki &ouml;rt&uuml;y&uuml; ortadan kaldırdı ve insana bir t&uuml;r o diğer alemle ilişki imkanı sağladı.</p>\n\n<p>\n	Bilginler i&ccedil;in ruh &ccedil;ağırma toplantılarında ruhlar vasıtasıyla keşf ve m&uuml;şahede edilen hakikatlerden ve bilgilerden şu sonucu almak m&uuml;mk&uuml;nd&uuml;r ki insan bu bedenin &ouml;tesinde bağımsız bir ruha sahiptir. Bu ruh insanın &ouml;l&uuml;m&uuml;yle ortadan kalkmamaktadır. &Ouml;l&uuml;lerin ruhlarının yery&uuml;z&uuml; sakinleriyle irtibatı, ruhun bağımsızlığının bekasının ve Allah&rsquo;ın izniyle bir &ccedil;ok işlerin &uuml;stesinden gelebildiğinin en iyi delilidir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Şu anda da batıda hızla yayılan bu hareket, genellikle batılı verilere g&ouml;z diken veya kolay kolay inanmayan kimseler i&ccedil;in g&uuml;ven verici olabilir.</p>\n\n<p>\n	Şimdi felsefi delilleri a&ccedil;ıkladıktan ve g&uuml;n&uuml;m&uuml;zdeki ilmi araştırmalara işaret ettikten sonra Kur&rsquo;an&rsquo;ın hakemliğinde insanın ger&ccedil;eği ile tanışmanın sırası gelmiş bulunmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Kur&rsquo;an ve Ruhun Soyutluluğu</em></p>\n\n<p>\n	Kur&rsquo;an&rsquo;daki &ccedil;eşitli ayetler ruhun maddeden ve maddi &ouml;zelliklerden soyut olduğuna şahitlik etmektedir. Kur&rsquo;an insan hakikatinin bu maddi bedende &ouml;zetlenemeyeceğini a&ccedil;ıklığa kavuşturmaktadır. Dolayısıyla Kur&rsquo;an&rsquo;a g&ouml;re bu beden bir ara&ccedil; konumundadır ve insanın ger&ccedil;eği ruhudur. S&ouml;z konusu ayetler olduk&ccedil;a &ccedil;oktur. Onlardan sadece bir ka&ccedil;ına işaret edeceğiz:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>1-&Ouml;l&uuml;m Anında Ruhların Alınması</em></p>\n\n<p>\n	Kur&rsquo;an&rsquo;a g&ouml;re Allah insanların ruhunu ve canını &ouml;l&uuml;m ve uyku anında almaktadır. Ama &ouml;l&uuml;m anı gelip &ccedil;atmayan kimselerin ruhunu belirli bir m&uuml;ddet bedenine geri &ccedil;evirmektedir. &ldquo;<strong>Allah, &ouml;leceklerin &ouml;l&uuml;mleri anında, &ouml;lmeyeceklerin de uykuları esnasında ruhlarını alır. Sonra &ouml;l&uuml;mlerine h&uuml;kmettiği kimselerin-kini tutar; diğerlerini bir s&uuml;reye kadar salıverir. Doğrusu bunda, d&uuml;ş&uuml;nen bir toplum i&ccedil;in ayetler vardır.</strong>&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Ayette ge&ccedil;en Teveffa (yeteveffa) kavramı t&uuml;m&uuml;yle ve kamil bir şekilde almak anlamındadır (&ouml;ld&uuml;rmek anlamında değil).</p>\n\n<p>\n	Ayette bu kavramın varlığı şu hakikati ispat etmektedir ki &ouml;l&uuml;m ve uyku anında bedenin &ouml;tesinde bir ger&ccedil;ek vardır ve Allah bu ger&ccedil;eği t&uuml;m&uuml;yle almaktadır. Daha sonra ilahi kesin taktirle &ouml;l&uuml;mleri gelip &ccedil;atmış olanların ruhunu tutmakta ve diğer kimselerin ruhunu Salı vermektedir. B&ouml;ylece de ruh bedenle tedbiri irtibatını devam ettirmektedir. A&ccedil;ık&ccedil;a bilindiği gibi eğer insanın şahsiyeti dış ve maddi boyutundan ibaret olsaydı, &ldquo;ehz&rdquo; (almak), &ldquo;imsak&rdquo; (tutmak) ve &ldquo;irsal&rdquo; (salı vermek) gibi ifadeler kullanmak doğru olmazdı. Zira bu kavramlar, daha &ccedil;ok ruh hakkında ge&ccedil;erli bulunmaktadır; maddi beden hakkında değil.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-Ger&ccedil;eğimiz Allah nezdindedir</em></p>\n\n<p>\n	Kur&rsquo;an, insanın dirilişini inkar eden m&uuml;şriklere aşağıdaki ş&uuml;pheyi aktarmaktadır: &ldquo;<strong>Dediler ki: &laquo;Biz yerde yok olup gittikten sonra, ger&ccedil;ekten biz mi yeni bir yaratılışta olacakmışız?&raquo; Hayır, onlar Rablerine kavuşmayı ink&acirc;r edenlerdir.</strong>&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Hakikatte onların tek problemi, yery&uuml;z&uuml;nde bedenin par&ccedil;alarının dağılmasıyla ilgilidir. Onlara g&ouml;re bedeni yeniden yaratmak i&ccedil;in b&uuml;t&uuml;n par&ccedil;alarını geri &ccedil;evirmek imkansız idi.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;ın bu ş&uuml;pheye verdiği cevap bizim s&ouml;z&uuml;m&uuml;ze de tanıklık etmektedir. Kur&rsquo;an ş&ouml;yle buyurmaktadır: &ldquo;<strong>De ki: &laquo;Size vekil kılınan &ouml;l&uuml;m meleği, sizin hayatınıza son verecek, sonra da Rabbinize d&ouml;nd&uuml;r&uuml;lm&uuml;ş olacaksınız.&raquo;</strong>&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İlk ayette hatırlatmada bulunduğumuz gibi, &ldquo;teveffa&rdquo; kelimesi &ouml;ld&uuml;rmek anlamında değildir; almak anlamındadır. Bu esas &uuml;zere ayetten de anlaşıldığı gibi insan &ouml;l&uuml;mden sonra iki kısma ayrılmaktadır:</p>\n\n<p>\n	1-İnsanın bedeni ve zahiri g&ouml;r&uuml;n&uuml;m&uuml;d&uuml;r ki toprağın altında &ccedil;&uuml;r&uuml;yerek ve yery&uuml;z&uuml; değişim i&ccedil;ine girerek bu alemde d&ouml;rt bir yana dağılmaktadır.</p>\n\n<p>\n	2-İnsanın ger&ccedil;eği ki ayetteki &ldquo;yeteveffakum&rdquo; ifadesindeki &ldquo;kum&rdquo; zamiri bu ger&ccedil;eğe işaret etmektedir. &Ouml;l&uuml;m meleği, işte insanın bu ger&ccedil;eğini almaktadır. Bu ger&ccedil;ek Allah nezdinde bulunmaktadır ve asla yery&uuml;z&uuml;nde kayıplara karışmamaktadır.</p>\n\n<p>\n	Hakikatte yukarıdaki ayet, cevap makamında ilmi bir delile işaret etmektedir. S&ouml;z konusu ilmi delil de şudur ki yery&uuml;z&uuml;nde dağılıp giden şey, insan varlığının kabuğudur. İnsanın ger&ccedil;eğini teşkil eden şey ise, &ouml;l&uuml;m meleğinin eline ge&ccedil;mektedir. Allah katında ve de bakidir. Bu a&ccedil;ıklama da a&ccedil;ık&ccedil;a ispat etmektedir ki insan &ccedil;&uuml;r&uuml;yen bu beden dışında bir ger&ccedil;eğe de sahiptir. Bu ger&ccedil;ek maddi etkilere sahip değildir. &Ccedil;&uuml;r&uuml;memektedir, dağılmamaktadır ve kaybolmamaktadır.</p>\n\n<p>\n	O halde s&ouml;z konusu ayetler ve tecr&uuml;beye dayalı deliller ispat etmektedir ki insanın ger&ccedil;eği maddi bedeninde &ouml;zetlenmemektedir. İnsanın ger&ccedil;eği madde &ouml;tesinde bir cevherde (t&ouml;zde) hi&ccedil;bir değişim ve başkalaşım s&ouml;z konusu değildir, s&uuml;rekli olarak baki ve sabittir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>İkinci İlke</em></p>\n\n<p>\n	<em>&Ouml;l&uuml;m Hakikati Nedir?</em></p>\n\n<p>\n	A&ccedil;ıklandığı &uuml;zere insanın ger&ccedil;eği maddeden soyut nefsin kendisidir ve bu ger&ccedil;ek, maddenin etkilerinden (&ccedil;&uuml;r&uuml;me ve bozulma gibi) soyut olduğu sebebiyle de ilahi irade ve meşiyet &uuml;zere bedenin &ouml;l&uuml;m&uuml;nden sonra baki ve ebedidir. Daha &ouml;nce s&ouml;ylediklerimizden &ouml;l&uuml;m&uuml;n hakikati de a&ccedil;ıklığa kavuşmaktadır. Zira eğer insanın ger&ccedil;eği ebedi ruhu ise, &ouml;l&uuml;m de birbiriyle ilişki şartlarının değişmesi sebebiyle sadece ruhun bedenden ayrılmasından başka bir şey değildir. Yani insanın ruhu kemal a&ccedil;ısından &ouml;yle bir makama erişmektedir ki artık bedene olan ihtiyacı ortadan kalkmaktadır ve &ouml;yle şartlar i&ccedil;inde yer almaktadır ki, artık kendisiyle uyumlu bir hayatını s&uuml;rd&uuml;rebilme imkanına kavuşmaktadır. &Ouml;l&uuml;mden sonra ruhun bekası ilmi ve felsefi bir hakikattir. Sokrat, Eflatun ve Aristo gibi Yunan filozofları ile İslam alemindeki İbn-i Sina, Şeyh-i İşrak ve Molla Sadra gibi filozoflar, felsefi deliller yoluyla bunu ispat etmişlerdir. Son d&ouml;nemlerde batıda da tecr&uuml;be ve deneme yolları sayesinde bu ger&ccedil;ek, ilmi bir hakikat kalıbında ortaya konmuştur.</p>\n\n<p>\n	Eğer 19. asırda maddecilik y&uuml;kselişe ge&ccedil;miş ve Allah, melek, soyut ruh ve diğer gaybi alemler gibi tabiat &ouml;tesi konular, ş&uuml;pheye maruz kalmışsa, yirminci asrın başlamasıyla da hatta ondan &ouml;nceki yıllarda bu sayfa tam tersine d&ouml;nm&uuml;ş ve alimlerin himmetiyle tabiat &ouml;tesi aleme bir pencere a&ccedil;ılmıştır. Ruhun asaleti ve &ouml;l&uuml;mden sonraki bekası gibi konular artık kabul g&ouml;rm&uuml;şt&uuml;r. Şimdi birinci ilkeyi beyan ederken, bu hakikate de işaret etmeye &ccedil;alışacağız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Kur&rsquo;an ve Ruhun Bekası</em></p>\n\n<p>\n	Bu konudaki incelememiz Allah&rsquo;ın kitabı ve Resul-i Ekrem&rsquo;in ve onun masum vasilerinin s&ouml;zlerine dayandığı i&ccedil;in ruhun ebediliği ve &ouml;l&uuml;ms&uuml;zl&uuml;ğ&uuml; konusunu da bu iki a&ccedil;ıdan incelemeye &ccedil;alışacağız. Kur&rsquo;an&rsquo;da bir &ccedil;ok ayet a&ccedil;ık bir şekilde &ouml;l&uuml;mden sonraki insani hayatın devamına kanıt konumundadır. Elbette onların t&uuml;m&uuml;n&uuml; nakletmek ve yorumlamak bu &ccedil;alışmamızı aşmaktadır. Bu y&uuml;zden onlardan bir ka&ccedil; &ouml;rnek aktarmakla yetineceğiz.</p>\n\n<p>\n	<em>1-Allah yolunda &ouml;ld&uuml;r&uuml;len şehitler diridirler.</em></p>\n\n<p>\n	Kur&rsquo;an&rsquo;da &ccedil;eşitli ayetler, hak yolunda şehit olanların diri ve hayatta olduğuna delalet etmektedir. Bu şehitler, &ouml;l&uuml;m kanalından ge&ccedil;tikten sonra ebedi bir hayata atılmaktadır. Burada bir ka&ccedil; &ouml;rneğe işaret edeceğiz.</p>\n\n<p>\n	A-&ldquo; <strong>Allah yolunda &ouml;ld&uuml;r&uuml;lenlere, &laquo;&Ouml;l&uuml;ler&raquo; demeyin; zira onlar diridirler, fakat siz farkında değilsiniz.</strong>&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	<strong>&ldquo;Fakat siz farkında değilsiniz.&rdquo; </strong>C&uuml;mlesine tevecc&uuml;h edilmediği taktirde, Allah yolunda şehitlerin hayatından maksadın, onların toplumsal hayatı olduğu d&uuml;ş&uuml;n&uuml;lebilir. Zira bu fedakar grup s&uuml;rekli insanların kalbinde d&uuml;ş&uuml;ncelerinde yer etmiş ve ad ve &uuml;nleri hatıralar hazinesinde ebedileşmiştir. Onların fedakarlıkları milletler tarihinin sayfalarının altın &ccedil;izgilerini oluşturmaktadır. Ama ayetin devamı bu d&uuml;ş&uuml;nceyi (şehitlerin hayatının toplumsal bir hayat olduğu zannını) ortadan kaldırmaktadır. Zira eğer şehitlerin hayatından maksat, toplumsal bir hayat olsaydı, İslam &uuml;mmetinin &ouml;zellikle de aydın insanların bilemeyeceği ve farkına varamayacağı bir ger&ccedil;ek olmazdı. Dolayısıyla da Allah, <strong>&ldquo;Fakat siz farkında değilsiniz&rdquo;</strong> diye buyurmazdı. Zira bu anlamdaki bir hayat sıradan insanların dahi derk edebileceği sıradan bir hayattır.</p>\n\n<p>\n	B- <strong>&ldquo;Allah yolunda &ouml;ld&uuml;r&uuml;lenleri &ouml;l&uuml; saymayın, bilakis Rableri katında diridirler, rızıklanırlar. Allah&#39;ın bol nimetinden onlara verdiği şeylere sevinirler ve arkalarından kendilerine katılma-yan kimselere, kendilerine korku olmadığını ve kendilerinin &uuml;z&uuml;lmeyeceklerini m&uuml;jdelemek isterler. Onlar Allah&#39;tan olan nimet ve bol bağışa sevinirler ve ş&uuml;phe-siz Allah iman edenlerin ecrini as-la zayi etmez.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	Yukarıdaki ayetler, anlam a&ccedil;ıklığı ve delalet kesinliği a&ccedil;ısından &ccedil;ok y&uuml;ksek bir derecede bulunmaktadır. Allah-u Teala bu ayetlerde hak yolu şehitlerini diri saymaktan da &ouml;te a&ccedil;ık bir şekilde onların manevi ve cismani bir hayata t&uuml;m&uuml;yle sahip olduğunu bildirmektedir. Zira şehitlerin rızıklanması ve sevinmesi diri ve canlı olan bireylerin cismani ve ruhani etkilerinden sayılmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-Yasin suresindeki m&uuml;min kimse, &ouml;l&uuml;mden sonra konuşmaktadır.</em></p>\n\n<p>\n	Hz. Mesih (a.s) &uuml;&ccedil; davet&ccedil;i kimseyi bir şehire g&ouml;nderdi. Şehir halkı onların davetini inkar etmeye kalkıştı. Şehrin en uzak noktasından gelen sadece birisi onlara iman etti. Halk s&ouml;z konusu şahsa karşı saldırıya ge&ccedil;erek onu &ouml;ld&uuml;rd&uuml;. O şahıs &ouml;ld&uuml;kten sonra şu mesajı iletti: &ldquo;<strong>&laquo;Ş&uuml;phesiz ben sizin Rabbinize iman ettim; işte beni dinleyin.&raquo; Ona, &laquo;Cennete gir&raquo; denildi. O ise &laquo;Keşke benim kavmim de bir bilseydi&raquo; dedi. &laquo;Rabbimin beni bağışladığını ve ikram edilenlerden kıldığını (bilseydi).&raquo;</strong>&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Bu şahsın girdiği cennetten maksat, uhrevi cennet değildir; berzahi cennettir. Zira o şahıs kavminin, Allah&rsquo;ın kendisini bağışladığından ve kendisine ikramda bulunduğundan haberdar olmasını arzu etmektedir. Bu şahsın arzusu, kavminin arzusu uhrevi hayatı hakkındaki bilgisiyle uyum i&ccedil;inde değildir. Zira o g&uuml;n b&uuml;t&uuml;n perdeler, insanların g&ouml;z&uuml;nden kalkmakta ve insanlar zaten birbirinden haberdar bulunmaktadır. Dolayısıyla b&ouml;yle bir bilin&ccedil; daha &ccedil;ok bu alemle uyum i&ccedil;indedir. Zira bu d&uuml;nyadaki insanlar, insanların diğer alemdeki durumundan haberdar değildir ve Kur&rsquo;an ayetleri de bu konuyu kanıtlamaktadır.</p>\n\n<p>\n	Bundan da &ouml;te sonraki ayetler apa&ccedil;ık bir şekilde şu ger&ccedil;eği ortaya koymaktadır ki s&ouml;z konusu şahsın şahadetinden, bağışlanmasından ve cennete girmesinden sonra kavminin bu alemdeki hayat meşalesi de bir tek semavi sayha ile s&ouml;nm&uuml;şt&uuml;r. Nitekim Allah-u Teala ş&ouml;yle buyurmuştur: &ldquo;<strong>Kendisinden sonra ise, kavminin &uuml;zerine g&ouml;kten bir ordu indirmedik; indirecek de değildik. (Ancak onlara) Yalnızca bir tek &ccedil;ığlık (yetti); anında s&ouml;n&uuml;verdiler.</strong>&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Bu iki ayetten de anlaşıldığı &uuml;zere s&ouml;z konusu şahıs, cennete girdikten sonra onun kavmi hen&uuml;z bu d&uuml;nyada yaşıyor haldeydi. Ama aniden &ouml;l&uuml;m onları &ccedil;epe&ccedil;evre kuşattı. Ş&uuml;phesiz b&ouml;yle bir cennet berzahi bir cennetten başka bir şey olamaz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>3-Firavun ve Taraftarları Ateşe Sunulmaktadır</em></p>\n\n<p>\n	&ldquo;<strong>(Berzah &acirc;leminde) Sabah akşam ateşe sunulurlar. Kıyamet koptuğu g&uuml;n, &laquo;Firavun&#39;un adamlarını azabın en şiddetlisine sokun (denir).&raquo;</strong>&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Ayetin iki b&ouml;l&uuml;m&uuml;n&uuml;n anlamına tevecc&uuml;h edildiği taktirde onların berzah alemindeki hayatları ve bekaları a&ccedil;ıklığa kavuşmaktadır. Zira kıyamet gelip &ccedil;atmadan &ouml;nce onlar sabah akşam, ateşe sunulmaktadırlar. Ama kıyamet koptuktan sonra en şiddetli bir azaba uğramaktadırlar. Eğer <strong>&ldquo;kıyamet koptuğu g&uuml;n&rdquo;</strong> ifadesi olmasaydı, ilk ifadeler o kadar fazla a&ccedil;ıklığa sahip olmazdı. Ama ayetin devamına dikkat edildiği taktirde şu hakikat a&ccedil;ığa &ccedil;ıkmaktadır ki, maksat berzah d&ouml;nemindeki azabın ta kendisidir. Aksi taktirde, iki c&uuml;mlenin tekab&uuml;l&uuml; doğru olmazdı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>4-Nuh&rsquo;un &Uuml;mmeti Boğulduktan Sonra Ateşe Girmiştir</em></p>\n\n<p>\n	&ldquo;<strong>Bunlar, hataları dolayısıyla suda boğuldular, sonra ateşe sokuldular. O zaman da Allah&#39;ın dışında hi&ccedil; bir yardımcı bulamadılar.</strong>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bu ayete dikkat edildiği taktirde ş&ouml;yle bir d&uuml;ş&uuml;nceye kapılmak m&uuml;mk&uuml;nd&uuml;r: &ldquo;Onların ateşe gireceği kesin olduğu i&ccedil;in bu a&ccedil;ıdan ge&ccedil;miş kipiyle <strong>&ldquo;sonra ateşe sokuldular&rdquo;</strong> diye ifade edilmiştir. Ama b&ouml;yle bir te&rsquo;vil kanıt olmaksızın doğru olmadığı gibi ayetin zahirine de aykırıdır. Eğer maksat bu olsaydı, &ldquo;Fe Udhilu&rdquo; ifadesi yerine, &ldquo;summe udhilu&rdquo; diye ifade edilirdi. Zira bu ihtimal &uuml;zere bu alemde boğuluş ile kıyamet g&uuml;n&uuml; ateşe giriş arasında uzun yılları kapsayan bir fasıla bulunmaktadır.</p>\n\n<p>\n	Bu tevil esasınca yine de ge&ccedil;mişe delalet eden, &ldquo;felem yecidu&rdquo; c&uuml;mlesini de tevil etmek ve ger&ccedil;ekleşmesi kesin olduğu yoluyla yorumlamak zorunda kalır ve ş&ouml;yle deriz: &ldquo;Ger&ccedil;ekleşmesi kesin olduğu i&ccedil;in bu a&ccedil;ıdan ge&ccedil;mişe delalet eden, &ldquo;lem yecidu&rdquo; c&uuml;mlesi kullanılmıştır. Yoksa hakikati gelecekte ger&ccedil;ekleşecektir. B&uuml;t&uuml;n bu kanıtsız teviller ise doğru değildir.</p>\n\n<p>\n	Biz burada bu kadarıyla yetiniyoruz ve detaylı bilgilerini ilgili kitaplara havale ediyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>İslami Hadislerde Berzahi Hayat</em></p>\n\n<p>\n	Şimdiye kadar berzahi hayat hakkında s&ouml;ylediklerimiz daha &ccedil;ok Kur&rsquo;an-ı Kerim&rsquo;in bakış a&ccedil;ısına dayanmaktaydı. Allah Resul&uuml;n&uuml;n (s.a.a) ve masum &ouml;nderlerin (a.s) s&ouml;zlerinde berzahi hayat daha geniş bir şekilde beyan edilmiştir. Bu konu hadis ve itikat kitaplarında kendine &ouml;zg&uuml; bir b&ouml;l&uuml;mde incelenmiştir. Şimdi bundan bazı &ouml;rnekler aktaralım:</p>\n\n<p>\n	1-Peygamberi Ekrem (s.a.a) hayatının son g&uuml;nlerinde Baki mezarlığına gidiyor ve oradakilere ş&ouml;yle konuşuyordu: &ldquo;Selam olsun size, ey m&uuml;min topluluğun yurdunda olanlar! Siz bizden &ouml;ne ge&ccedil;tiniz ve ş&uuml;phesiz biz size katılacağız. İ&ccedil;inde bulunduğunuz nimet sizlere afiyet olsun.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	2-İslami fıkhın kesin prensiplerinden biri olan &ouml;l&uuml;ye telkinde bulunmakta fani d&uuml;nyayı terk edip baki olan diyara doğru g&ouml;&ccedil;en kimselerin hatalarının varlığının bir g&ouml;stergesidir. Telkin eden kimse &ouml;l&uuml;y&uuml; adı ve alametleriyle seslenmekte ve ş&ouml;yle demektedir: Allah&rsquo;ın g&ouml;revlileri olan melekler senin yanına gelip Allah, din, peygamber ve imamının kim olduğunu sorduklarında ş&ouml;yle de: &ldquo;Ben Rab olarak Allah&rsquo;tan, din olarak İslam&rsquo;dan, peygamber olarak Muhammed&rsquo;den (s.a.a) ve imam olarak Ali&rsquo;den hoşnut bulunmaktayım.&rdquo;</p>\n\n<p>\n	B&uuml;t&uuml;n bunlar &ouml;l&uuml;m&uuml;n sadece bir alemden başka bir aleme ge&ccedil;iş olduğunu g&ouml;stermektedir. Dolayısıyla &ouml;l&uuml; kimse orada g&ouml;rmekte işitmekte ve belki de geride bıraktığı kimselerle konuşmaktadır.</p>\n\n<p>\n	Bu konuda Ehl-i S&uuml;nnetin kendi kitaplarında yer alan telkin c&uuml;mlelerinin terc&uuml;mesini aktarmakla yetiniyoruz:</p>\n\n<p>\n	El-Fıkh ale&rsquo;l Mezahir&rsquo;il Erbaa yazarı ş&ouml;yle diyor: &Ouml;l&uuml; defnedildikten ve mezar toprakları d&uuml;zeltildikten sonra aşağıdaki kelimelerle kendisine telkin edilmesi m&uuml;stehaptır: &ldquo;Telkin eden kimse &ouml;l&uuml;n&uuml;n adını ve annesinin adını s&ouml;ylemeli eğer annesinin adını bilmiyorsa Havva&rsquo;nın adını zikretmelidir. Daha sonra bizzat &ouml;l&uuml;ye hitap ederek ş&ouml;yle demelidir: &ldquo;Bu d&uuml;nyadan kendisiyle &ccedil;ıkmış olduğun ahit ve s&ouml;zleşmeyi hatırla. Bu ahit ve s&ouml;zleşme Allah2ın birliğine, Hz. Muhammed&rsquo;in risaletine şahitlik etmendir. Ayrıca cennet, cehennem ve kıyametin hak olduğunu, kıyametin bir g&uuml;n gelip &ccedil;atacağını ve Allah&rsquo;ın her şeyi yeniden dirilteceğini ikrarda bulunmandır. Allah&rsquo;ın ilahlığına, İslam&rsquo;ın hakkaniyetine, peygamberin n&uuml;b&uuml;vvetine, Kur&rsquo;an&rsquo;ın &ouml;nderliğine, Kabe&rsquo;nin kıble oluşuna ve iman sahibi kimselerin kardeşliğine razı olmandır.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	Gazali İhya-u Ulum&rsquo;da ve Şevkani ise Neyl&rsquo;ul Evtar&rsquo;da ş&ouml;yle yazmaktadır: &ldquo;Ş&uuml;phesiz telkin m&uuml;stehaptır.&rdquo; Her iki yazarda daha sonra şu hadisi nakletmektedir: &ldquo;Said b. Abdullah ş&ouml;yle demiştir: &ldquo;Ebu Emame Bahili &ouml;l&uuml;m d&ouml;şeğinde iken yanına vardım, bana Allah Resul&uuml;n&uuml;n (s.a.a) emrettiği gibi kendisine telkinde bulunmamı vasiyette bulundu. Peygamber (s.a.a) &ouml;l&uuml; defnedildikten sonra bir kişinin &ouml;l&uuml;n&uuml;n baş tarafına ge&ccedil;erek ona kendi adı ve annesinin adıyla hitap etmesini emretmiştir. Zira &ouml;l&uuml; olan kimse işitmekte ama cevap verememektedir. Telkinde bulunan kimse &uuml;&ccedil; defa bu işi tekrarlamalı ve &ouml;l&uuml;ye ş&ouml;yle demelidir: &ldquo;Bu d&uuml;nyadan kendisiyle &ccedil;ıkmış olduğun ahit ve s&ouml;zleşmeyi hatırla. Bu ahit ve s&ouml;zleşme Allah&rsquo;ın birliğine, Hz. Muhammed&rsquo;in risaletine şahitlik etmendir. Ayrıca cennet, cehennem ve kıyametin hak olduğunu, kıyametin bir g&uuml;n gelip &ccedil;atacağını ve Allah&rsquo;ın her şeyi yeniden dirilteceğini ikrarda bulunmandır. Allah&rsquo;ın ilahlığına, İslam&rsquo;ın hakkaniyetine, peygamberin n&uuml;b&uuml;vvetine, Kur&rsquo;an&rsquo;ın &ouml;nderliğine, Kabe&rsquo;nin kıble oluşuna ve iman sahibi kimselerin kardeşliğine razı olmandır.&rdquo; Daha sonra ise ş&ouml;yle devam etti: &ldquo;Bu esnada soru soran iki melek onu terk eder ve birbirine, &ldquo;neden oturalım ki istediğimiz her şey ona telkin edildi.&rdquo; Derler.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>&Uuml;&ccedil;&uuml;nc&uuml; ilke </em></p>\n\n<p>\n	<em>İki alemin birbiriyle irtibatı</em></p>\n\n<p>\n	&Ouml;nceki incelemelerde iki ilke isbat edilmiş oldu:</p>\n\n<p>\n	1-İnsanın ger&ccedil;eği ebedi ruhu ve soyut nefsidir.</p>\n\n<p>\n	2-&Ouml;l&uuml;m hayatın sonu değildir, aksine başka bir aleme a&ccedil;ılan penceredir ve insan &ouml;ld&uuml;kten sonra ebedi bir hayata sahiptir. Bu konuda b&uuml;y&uuml;k bir &ouml;neme sahip olan &uuml;&ccedil;&uuml;nc&uuml; ilke ise bu alem ile berzah alemi arasındaki ilişkinin varlığıdır. Zira bu iki hayat t&uuml;r&uuml; arasında sağlam bir engelin kelimelerin duymasına ve m&uuml;şahedeye engel teşkil ettiği d&uuml;ş&uuml;n&uuml;lebilir.</p>\n\n<p>\n	Bu ilkenin ispatı i&ccedil;in batılıların ruhlar hakkındaki tecr&uuml;belerinden sarf-ı nazar ediyoruz. Zira bazı deneyimleri g&uuml;venilir olmayabilir. Dolayısıyla konuyu sadece vahiy ve Allah resul&uuml; ile vasilerinin rivayetleri ışığında incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Kur&rsquo;an ayetleri bizimle berzah aleminde yaşayan kimseler arasındaki ilişkinin varlığını a&ccedil;ığa &ccedil;ıkarmaktadır. Biz burada bazı ayetleri ele alacağız ki bu iki t&uuml;r hayat arasındaki ilişkinin nasıl olduğu ve &ouml;l&uuml;m k&ouml;pr&uuml;s&uuml;nden ge&ccedil;erek başka bir aleme g&ouml;&ccedil;en kimselerin hen&uuml;z bizimle ilişkisini kesmediği a&ccedil;ıklığa kavuşmuş olsun. Bu h&uuml;k&uuml;m t&uuml;mel bir kanun olmasa da ş&uuml;phesiz bazı kimseler hakkında kesin ve sabit bir ger&ccedil;ektir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>1-Salih (a.s) Kavminin Ruhlarıyla Konuşmaktadır.</em></p>\n\n<p>\n	İnsanın ge&ccedil;mişiyle irtibatının baki ve kalıcı olduğuna tanıklık eden ayetlerden biri de Salih&rsquo;in (a.s) helak olan kavmiyle yaptığı m&uuml;zakere ile ilgili ayettir. &ldquo;<strong>B&ouml;ylece dişi deveyi kesip devirdiler, Rablerinin buyruğuna baş kaldırdılar, &laquo;Ey Salih! Eğer sen peygambersen, bize vaat ettiğin şeyi (azabı) getir&raquo; dediler. Bu y&uuml;zden onları şiddetli bir sarsıntı tuttu ve evlerinde diz &uuml;st&uuml; &ccedil;&ouml;k&uuml;verdiler. Bunun &uuml;zerine Salih de onlardan y&uuml;z &ccedil;evirdi ve &laquo;Ey kavmim! Ben size Rabbimin mesajını tebliğ ettim, iyiliğinize size &ouml;ğ&uuml;tler verdim. L&acirc;kin siz, iyiliğinize &ouml;ğ&uuml;t verenleri sevmediniz&raquo; dedi.</strong>&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Her &uuml;&ccedil; ayetin i&ccedil;eriğine dikkat ediniz:</p>\n\n<p>\n	Birinci ayet Salih&rsquo;in (a.s) kavminin ondan ilahi azabı dilediğini belirtmektedir. İkinci ayet, ilahi azabın gelip &ccedil;attığını ve onların t&uuml;m&uuml;n&uuml; yok ettiğini beyan etmektedir. Sonu&ccedil; olarak &uuml;&ccedil;&uuml;nc&uuml; ayet ise Hz. Salih&rsquo;in (a.s) kavminin &ouml;l&uuml;m ve helak oluşundan sonra onlarla, <strong>&ldquo;ey kavmim&rdquo;</strong> diye konuştuğunu beyan etmektedir. Hz. Salih (a.s) bunlara ilahi mesajı ilettiğini, ama onların nasihat edenleri sevmediğini ifade etmektedir. Hz. Salih&rsquo;in, kavminin helak oluşundan sonra onlarla konuştuğuna dair en a&ccedil;ık delil şu &uuml;&ccedil; şeydir:</p>\n\n<p>\n	1-Ayetlerin s&ouml;ylenildiği şeyliyle yan yana dizilişi</p>\n\n<p>\n	2-&ldquo;Fetevella&rdquo; kelimesindeki tertibe delalet eden &ldquo;fa&rdquo; harfi. Yani onlar helak olduktan sonra onlardan y&uuml;z &ccedil;evirdi ve onlara ş&ouml;yle dedi: <strong>&ldquo;Ey kavmim! Ben size Rabbimin mesajını tebliğ ettim, iyiliğinize size &ouml;ğ&uuml;tler verdim. L&acirc;kin siz, iyiliğinize &ouml;ğ&uuml;t verenleri sevmediniz&rdquo;</strong></p>\n\n<p>\n	3-<strong>&ldquo;L&acirc;kin siz, iyiliğinize &ouml;ğ&uuml;t verenleri sevmediniz&rdquo;</strong> c&uuml;mlesi onların &ouml;l&uuml;mlerinden sonra da şekavet ve inat ruhuna sahip olduğunu ifade etmektedir. Onlar &ouml;ld&uuml;kten sonra da kendilerine &ouml;ğ&uuml;t verenleri sevmeyecek bir ruh haleti i&ccedil;inde olmuşlardır.</p>\n\n<p>\n	Ayetin zahirine g&ouml;re Hz. Salih (a.s) ciddi bir şekilde kavmiyle konuşmuş, onlara hitap etmiş, &ouml;l&uuml;mden sonra dahi i&ccedil;inde bulundukları s&uuml;rekli inatlarını kendilerine hatırlatarak ş&ouml;yle buyurmuştur: &ldquo;Şu anda da siz, iyiliğinize &ouml;ğ&uuml;t verenleri sevmemektesiniz.&rdquo;</p>\n\n<p>\n	Soru: Hz. Salih&rsquo;in (a.s) kavmine hitabı, ciddi değildir. Bu tıpkı gazel okuyan kimselerin sevgilinin kapı ve duvarıyla konuşmasını andırmaktadır.</p>\n\n<p>\n	Cevap: Ayetin i&ccedil;eriğini hal dili olarak yorumlayan ve bu t&uuml;r hitapların, aşıkların maşuklarının kapıyla konuşmasına benzeten bir kimse, kendi g&ouml;r&uuml;ş&uuml;yle tefsire saplanmış ve yanlış bir h&uuml;k&uuml;m vermiş sayılır.</p>\n\n<p>\n	Kendi g&ouml;r&uuml;ş&uuml; &uuml;zere tefsirin hakikati de şudur ki, insan &ouml;nce bir inancı se&ccedil;mekte, sonra da bu inancını korumak i&ccedil;in ayetin zahirini tevil ederek kendi inancına uyumlu şekilde yorumlamaktadır. Bu g&ouml;r&uuml;şte olan bir kimse, iki alem arasındaki ilişkiyi reddettiği i&ccedil;in mecburi olarak b&ouml;yle bir yoruma y&ouml;nelmiş bulunmaktadır.</p>\n\n<p>\n	Peygamber-i İslam (s.a.a) bu grup hakkında ş&ouml;yle buyurmuştur: &ldquo;Herkim Kur&rsquo;an&rsquo;ı kendi g&ouml;r&uuml;ş&uuml; esasınca tefsir ederse, ateşteki yerini hazırlasın.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Soru: Hz. Salih (a.s) bu hitabında kavminden geri kalanlarla konuşmuştur. Yani kendisine iman eden ve esenliğe kavuşan kimselere hitap etmiştir.</p>\n\n<p>\n	Cevap: Bu ihtimal de olduk&ccedil;a zayıf ve temelsiz bir ihtimaldir. Zira eğer Hz. Salih&rsquo;in hitap ettiği kimseler, kavminden geriye kalan iman etmiş kimseler olsaydı, neden ayetin devamında <strong>&ldquo;L&acirc;kin siz, iyiliğinize &ouml;ğ&uuml;t verenleri sevmediniz&rdquo;</strong> diye buyurulmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>2-Şuayb (a.s) da Kendi Kavminin Ruhlarıyla Konuşmaktadır.</em></p>\n\n<p>\n	&ldquo;<strong>Bu y&uuml;zden onları bir sarsıntı tuttu ve evlerinde diz &uuml;st&uuml; &ccedil;&ouml;k&uuml;verdiler. Şuayb&#39;ı yalanlamakta olanlar, sanki orada hi&ccedil; yaşamamışlar gibi oldular. Şuayb&#39;ı yalanlamakta olanlar, asıl b&uuml;y&uuml;k h&uuml;srana uğra-yanlar oldular. Şuayb (azap indikten sonra can-sız bedenlerini g&ouml;r&uuml;nce) onlardan y&uuml;z &ccedil;evirdi ve &laquo;Ey kavmim! Hi&ccedil; ş&uuml;phesiz Rabbimin s&ouml;zlerini size bil-dirdim ve iyiliğinizi dileyerek sizlere &ouml;ğ&uuml;t verdim. İnk&acirc;r eden topluluk i&ccedil;in ni&ccedil;in &uuml;z&uuml;leyim?&raquo; dedi.</strong>&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu ayetin delil metodu da Salih&rsquo;in kavmiyle ilgili ayetlerin delil metoduyla aynıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>3-Peygamber (s.a.a) de Peygamberlerin Ruhlarıyla Konuşmaktadır.</em></p>\n\n<p>\n	&ldquo;<strong>Senden &ouml;nce g&ouml;nderdiğimiz peygamberlerimizden sor (bakalım): &laquo;Biz, Rahman&#39;ın dışında tapılacak bir takım ilahlar kıldık mı (hi&ccedil;)?&raquo;</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Ayetin zahirinden de anlaşıldığı &uuml;zere Peygamber-i Ekrem (s.a.a) başka bir &acirc;lemde yaşayan &ouml;nceki Peygamberle konuşmuş, onlara soru sormuştur. Dolayısıyla onlara soru sormanın imk&acirc;nsız olduğu hususunda akli bir delil olmadık&ccedil;a da biz bu ayetin zahirinden sarf-ı nazar edemeyiz.</p>\n\n<p>\n	Soru: Burada soru sorulan kimselerden maksat, Yahudi ve Hıristiyan &acirc;limleridir. Nitekim başka bir ayette ş&ouml;yle buyurulmuştur: &ldquo;<strong>Sana indirdiğimizden ş&uuml;phede isen, senden &ouml;nce indirdiğimiz kitapları okuyanlara sor. Hi&ccedil; ş&uuml;phesiz sana Rabbinden ger&ccedil;ek gelmiştir, sakın ş&uuml;phelenenlerden olma.</strong>&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Cevap: Bu ihtimal de olduk&ccedil;a zayıftır. Zira:</p>\n\n<p>\n	Evvela bir ayetin başka bir ayetle tefsiri birinci ayetin belirsiz olduğu durumda ge&ccedil;erlidir. Ama eğer s&ouml;z konusu ayet hi&ccedil;bir şekilde belirsizlik i&ccedil;inde değilse, ayetin zahirinden el &ccedil;ekip onu tevil etme hakkına sahip değiliz ve dolayısıyla da, &ldquo;soru sorulan kimselerden maksat, Yahudi ve Hıristiyan alimlerdir&rdquo; diyemeyiz. Zira Peygamber&rsquo;in her iki gruba soru sorması da m&uuml;mk&uuml;nd&uuml;r. &Ouml;zellikle de bu iki yol her iki grup hakkında da ge&ccedil;erlidir. Bunun a&ccedil;ıklaması da şudur ki &ouml;nceki Peygamberlere soru sormak, bizzat Peygambere aittir. Ama Ehl-i Kitap alimlerine sormak &uuml;mmet ile ilgilidir. Şu anlamda ki buradaki hitap Peygambere aittir. Ama hedef &uuml;mmeti s&ouml;z konusu alimlere soru sormaya davettir.</p>\n\n<p>\n	Allah&rsquo;ın bu iki ayette Peygamberlere iki yol g&ouml;sterdiğinin apa&ccedil;ık delili şudur ki &uuml;&ccedil;&uuml;nc&uuml; ayette &uuml;&ccedil;&uuml;nc&uuml; bir yol g&ouml;stererek ş&ouml;yle buyurmaktadır: <strong>&ldquo;Ş&uuml;phesiz, biz Musa&#39;ya apa&ccedil;ık dokuz ayet (mucize) vermiştik. İşte İsrail oğullarına sor; onlara geldiği zaman Firavun ona, &laquo;Ger&ccedil;ekten ben seni b&uuml;y&uuml;lenmiş sanıyorum&raquo; demişti.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><strong>[24]</strong></a></strong> Bu ayette bizzat İsrail oğulları s&ouml;z konusu edilmektedir; kitap ehli ve &acirc;limler değil. Dolayısıyla biz de yersiz yere &uuml;&ccedil;&uuml;nc&uuml; ayeti tevil edemeyiz.</p>\n\n<p>\n	İkinci olarak ilk ayette yer aldığı &uuml;zere soru sorulan kimseler Nuh, İbrahim ve benzeri ge&ccedil;miş peygamberlerdir. Oysa ikinci ayet Hıristiyan ve Yahudi bilginlerle ilgilidir. Zira onlar kendi kitaplarına m&uuml;racaat ederek peygamberin sorusuna cevap verebilir ve b&ouml;ylece Allah&rsquo;ın peygamberlerine emrettiği şeyleri peygamberimize ve &uuml;mmete sunabilir. Bu durumda biz ilk ayetin geniş anlamını sadece kendi peygamberleriyle ilişki halinde olan Yahudi ve Hıristiyan &acirc;limlerle sınırlandıramayız.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; olarak s&ouml;z konusu ayet Zuhruf suresindedir. Ve bu sure hem i&ccedil;eriği ve hem de m&uuml;fessirlerin ittifakı esasınca Mekki surelerdendir. Dolayısıyla Mekke muhitinde kitap ehli bilginleri ve onlara iman eden kimselerden g&ouml;z alıcı bir haber yoktu ki Peygamber onlara m&uuml;racaat etmiş olsun.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Hadislerde Berzahi Hayat</em></p>\n\n<p>\n	Yukarıdaki konu hakkında Kur&rsquo;an&icirc; incelememiz burada sona ermektedir. Berzah alemiyle ilişkinin varlığı İslami hadislerde de geniş bir şekilde de ele alınmıştır biz &ouml;zet olarak bu kesin rivayetlerden bir ka&ccedil;ını zikretmekle yetiniyoruz</p>\n\n<p>\n	1-Peygamber (s.a.a) Bedirde &ouml;ld&uuml;r&uuml;lenlerle konuşmaktadır.</p>\n\n<p>\n	Bedir savaşı sona erdi ve Kureyş kafirleri yetmiş &ouml;l&uuml; ve yetmiş esir vererek ka&ccedil;maya başladı. Peygamberi Ekrem (s.a.a) m&uuml;şriklerden &ouml;ld&uuml;r&uuml;lenlerin kuyuya atılmasını emretti. Kafirlerin cesetleri kuyuya atılınca Peygamber onlara tek tek isimleriyle seslendi ve ş&ouml;yle buyurdu: &ldquo;Et Ukbe, Ey Şeybe, ey &Uuml;meyye, ey Ebu Cehil!...Allah&rsquo;ın size vaat ettiği şeyi hak ve yerinde buldunuz mu? Ş&uuml;phesiz ben Rabbimin bana vaat ettiğini hak ve hakikat olarak buldum.&rdquo; Bu esnada M&uuml;sl&uuml;manlardan bir grubu peygambere ş&ouml;yle dedi: &ldquo;Yoksa sen &ouml;l&uuml;lerle mi konuşuyorsun?&rdquo; Peygamber ş&ouml;yle buyurdu: Siz onlardan daha iyi duyucu değilsiniz ama onlar cevap verebilme g&uuml;c&uuml;ne sahip değildir.&rdquo;</p>\n\n<p>\n	İbn-i Hişam ş&ouml;yle diyor: Bu esnada Peygamber (s.a.a) Kureyş kafirlerinden &ouml;ld&uuml;r&uuml;lenlere ş&ouml;yle hitap etti: &ldquo;Peygamber i&ccedil;in ne de k&ouml;t&uuml; akraba idiniz. Beni yalanladınız, oysa diğerleri beni onayladı. Diğer insanlar bana sığınak verdikleri halde siz beni doğduğum yerden s&uuml;rd&uuml;n&uuml;z. Benimle savaşmaya kalkıştınız. Oysa diğerleri bana yardım etti. Şimdi Allah&rsquo;ın vaat ettiği şeyleri hak ve yerinde buldunuz mu?&rdquo;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<em>Şiir olaya ebedilik rengini kazandırmaktadır</em></p>\n\n<p>\n	Peygamberin Kureyş m&uuml;şrikleriyle konuşması İslami hadis ve tarih a&ccedil;ısından kesin bir olaydır. Şii ve S&uuml;nni tarih&ccedil;ileri ve hadis&ccedil;ileri t&uuml;m&uuml;yle bu olayı nakletmişlerdir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Bu olay o d&ouml;nemdeki şairlerin şiirlerinde de yer etmiştir.</p>\n\n<p>\n	Hassan bin Sabit risalet asrında yaşamış olan bir şairdir. Şiir ve beyan yoluyla&nbsp; hakikatleri dile getirmiş, İslam ve M&uuml;sl&uuml;manlara yardım etmiştir. Ne mutlu ki bug&uuml;n Hassan bin Sabit&rsquo;in divanı da basılmış bulunmaktadır. O Bedir olayı hakkında bir kaside s&ouml;ylemiştir ve bu kasidesinde yukarıdaki olaya işaret ederek ş&ouml;yle demiştir: &ldquo;Onları kuyuya doldurduğumuz zaman Resulullah onlara ş&ouml;yle buyurdu: &ldquo;Acaba benim s&ouml;z&uuml;m&uuml; hak bulmadınız mı?&rdquo; Allah&rsquo;ın emri kalpleri tutmaktadır.&rdquo; Onlar s&ouml;z s&ouml;ylemediler elbette s&ouml;yleyecek olsalardı da ş&ouml;yle cevap vereceklerdi: &ldquo;Sen doğru s&ouml;yledin ve senin g&ouml;r&uuml;ş&uuml;n doğru idi.&rdquo;</p>\n\n<p>\n	Hi&ccedil; bir c&uuml;mle Peygamberin, &ldquo;Siz onlardan daha iyi işitici değilsiniz ama onlar cevap verebilme g&uuml;c&uuml;ne sahip değildir&rdquo; s&ouml;z&uuml; kadar a&ccedil;ık ve yetkin olamaz. Hi&ccedil; bir beyan Peygamberin onları tek tek isimleriyle &ccedil;ağırmasından&nbsp; ve onlarla hayattaymış gibi konuşmasından daha a&ccedil;ık olamaz.</p>\n\n<p>\n	Dolayısıyla hi&ccedil; bir M&uuml;sl&uuml;man İslam tarihindeki bu kesin ger&ccedil;eği yanlış bir h&uuml;k&uuml;m sebebiyle inkar etme hakkına sahip değildir. Ve, &ldquo;bu iş benim kusurlu maddi aklımla uyuşmadığı i&ccedil;in doğru değildir&rdquo; diyemez.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	2-Telkin Merasimi</p>\n\n<p>\n	&Ouml;nceki b&ouml;l&uuml;mlerde işaret ettiğimiz telkin merasimi de insanın &ouml;l&uuml;mden sonra ebedi bir hayata sahip olduğuna tanıklık etmekle birlikte bizimle ge&ccedil;miştekiler arasında bir ilişkinin varlığının da nişanesidir. Bu ilişkinin varlığı meselesi o kadar a&ccedil;ıktır ki Buhari&rsquo;nin Enes&rsquo;ten ve Onun da Peygamber&rsquo;den naklettiğine g&ouml;re kabre konulan bir kimse kendisini teşyi edenlerin ayak seslerini dahi işitmektedir.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Ebubekir ve Ali b. Ebi Talib&rsquo;in, Allah&rsquo;a kavuşunca Peygamberle yaptığı konuşmada insan ve diğer alem arasındaki ilişkinin varlığını teyit etmektedir.</p>\n\n<p>\n	İbn-i Hişam kendi siret kitabında ş&ouml;yle yazmaktadır: &ldquo;Peygamber Ekrem vefat edince Ebubekir Peygamberin başucuna geldi, Peygamberin (s.a.a) y&uuml;z&uuml;ndeki &ouml;rt&uuml;y&uuml; kaldırdı, onu &ouml;pt&uuml; ve ona ş&ouml;yle dedi: &ldquo;Annem ve babam sana feda olsun, Allah&rsquo;ın sana yazmış olduğu &ouml;l&uuml;m&uuml; şimdi tattın bundan sonra artık senin i&ccedil;in &ouml;l&uuml;m yoktur.&rdquo; Daha sonra Peygamberin y&uuml;z&uuml;n&uuml; tekrar &ouml;rtt&uuml;. M&uuml;minlerin Emiri Hz. Ali (a.s) peygamberi (s..a) yıkayınca ona ş&ouml;yle hitap etti: &ldquo;Annem ve babam sana feda olsun, senin &ouml;l&uuml;m&uuml;nle hi&ccedil; kimsenin &ouml;l&uuml;m&uuml;yle kesilmeyen semavi haberler, ilahi vahiy ve n&uuml;b&uuml;vvet ipi kopmuş oldu, eğer bizi acılar karşısında sabretmeye davet etmeseydin senin ayrılığında g&ouml;z yaşı d&ouml;kerdik &ouml;yle ki g&ouml;z yaşı kaynaklarımız kururdu. Ama bu yoldaki h&uuml;zn&uuml;m&uuml;z ve gamımız kalıcı ve s&uuml;reklidir. Bu miktar bile senin yolunda olduk&ccedil;a azdır ve bundan başka bir &ccedil;are yoktur. Annem ve babam sana feda olsun bizi &ouml;te d&uuml;nyada an ve bizi hatırında tut.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Hz. Ali&rsquo;nin, &ldquo;Bizi Rabbinin yanında an ve bizi hatırında tut,&rdquo; ifadesinden daha &uuml;st&uuml;n ve a&ccedil;ık bir ifade var mıdır?&rdquo;</p>\n\n<p>\n	Bu hadis ve diğer benzeri onlarca hadis insanın başka alemlerle ilişkisinin devam ettiğinin apa&ccedil;ık bir kanıtıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Fakihlerin ve hadis&ccedil;ilerin s&ouml;zlerinde Berzah hayatı</strong></p>\n\n<p>\n	Berzahi hayat t&uuml;m d&uuml;nya M&uuml;sl&uuml;manlarının itikadi ilkelerinden biridir. Kendi kitaplarında İslami inan&ccedil;ları a&ccedil;ıklayan meşhur ve etkili şahsiyetler berzahi hayatı kesin inan&ccedil;lardan biri saymışlardır. Şimdi de Ehl-i S&uuml;nnet&rsquo;in meşhur alimlerinden bazılarının ifadelerine işaret edelim:</p>\n\n<p>\n	1-Ahmed b. Hanbel (&Ouml;. 241) ş&ouml;yle diyor: &ldquo;Kabir azabı haktır. Orada &ouml;l&uuml;ye dini ve ilahının kim olduğu sorulmaktadır. &Ouml;len kimse cennet veya cehennemdeki yerini g&ouml;rmektedir. Bu kabir sorgusunun iki melek tarafından yapıldığı da bir ger&ccedil;ektir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	2-Ebu Cafer Tahavi (&Ouml;. 321) ş&ouml;yle yazmaktadır: &ldquo;Biz azaba m&uuml;stahak olan kimselerin kabirde azap ger&ccedil;eğine inanmaktayız. Aynı şekilde kabirde &ouml;l&uuml;n&uuml;n Allah din ve Peygamber hakkında sorguya &ccedil;ekileceğine de iman etmiş bulunmaktayız. Nitekim bu ger&ccedil;ek Allah Resul&uuml;&rsquo;n&uuml;n rivayetlerinde de a&ccedil;ık bir şekilde yer almıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	3-Ebu&rsquo;l-Hasan Eşari (&Ouml;. 260-324) akaid hakkında yazmış olduğu eserinde ş&ouml;yle demektedir: &ldquo;Biz kabir azabına, Kevser havuzuna, mizana (tartıya), sırat k&ouml;pr&uuml;s&uuml;ne ve &ouml;l&uuml;lerin diriliğine iman etmekteyiz.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	4-Bezdevi (&Ouml;. 331) ş&ouml;yle yazmaktadır: &ldquo;Kabirde iki meleğin sorgulaması Ehl-i S&uuml;nnet nezdinde haktır. M&uuml;min kimse onların sorusunu cevap verebilme g&uuml;c&uuml;ne sahiptir.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	5-İmam Razi de &ldquo;<strong>Allah&#39;ın bol nimetinden onlara verdiği şeylere sevinirler ve arkalarından kendilerine katılma-yan kimselere, kendilerine korku olmadığını ve kendilerinin &uuml;z&uuml;lmeyeceklerini m&uuml;jdelemek isterler.</strong>&rdquo; ayetinin tefsirinde ş&ouml;yle yazmaktadır: &ldquo;Bu ayet insanların dirilişten &ouml;nce yaşayacakları berzahi bir hayatın varlığının apa&ccedil;ık bir delilidir. Nitekim Peygamber&rsquo;in (s.a.a) &ldquo;Kabir ya cennet bah&ccedil;elerinden bir bah&ccedil;e veya cehennem &ccedil;ukurlarından bir &ccedil;ukurdur.&rdquo; S&ouml;z&uuml; de bu hakikatin başka bir kanıtıdır.&rdquo;</p>\n\n<p>\n	Daha sonra ş&ouml;yle demektedir: &ldquo;Kabir azabı veya sevabı hakkındaki rivayetler tevat&uuml;r haddine yakındır.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	b-İbn-i Teymiye (&Ouml;. 726) ş&ouml;yle diyor: &ldquo;Sorguya &ccedil;ekilme esnasında ruhun bedene iadesi hakkında m&uuml;tevatir ve sahih hadisler mevcuttur.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	7-Taftazani (&Ouml;. 791) ise aşağıdaki &uuml;&ccedil; ayetin berzahi hayatın varlığına delalet ettiğini belirtmektedir:</p>\n\n<p>\n	a-&ldquo;<strong>(Berzah &acirc;leminde) Sabah akşam ateşe sunulurlar. Kıyamet koptuğu g&uuml;n, &laquo;Firavun&#39;un adamlarını azabın en şiddetlisine sokun (denir).&raquo;</strong>&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	b-&ldquo; <strong>Bunlar, hataları dolayısıyla suda boğuldular, sonra ateşe sokuldular. O zaman da Allah&#39;ın dışında hi&ccedil; bir yardımcı bulamadılar.</strong>&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	c-&ldquo; <strong>Dediler ki: &laquo;Rabbimiz, bizi iki kere &ouml;ld&uuml;rd&uuml;n ve iki kere de dirilttin; biz de g&uuml;nahlarımızı itiraf ettik. Şimdi &ccedil;ıkış i&ccedil;in bir yol var mı?&raquo;</strong>&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Birinci diriliş, berzah &acirc;lemindeki &ouml;l&uuml;mden sonraki diriliştir. İkinci diriliş de sura &uuml;f&uuml;r&uuml;ld&uuml;ğ&uuml; zamandır. Yani berzah &acirc;leminde bulunanların t&uuml;m&uuml; kıyamet g&uuml;n&uuml;nden &ouml;nce &ouml;lmekte ve sonra da sura &uuml;f&uuml;r&uuml;lme sayesinde dirilmektedir.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Buraya kadar meşhur Ehl-i S&uuml;nnet &acirc;limlerinin s&ouml;z&uuml;n&uuml; aktadır. Şia a&ccedil;ısından da berzahi hayat kesin inan&ccedil;lardan biridir. Şeyh Seduk ve Şeyh Mufid gibi b&uuml;y&uuml;kler berzahi hayatı Şia&rsquo;nın kesin inan&ccedil;larından biri olarak soyması bu ko</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Vehhabiyet, mebani-i fikri ve karname-i ameli, Cafer S&uuml;bhani Tebrizi, s. 163 ile 215</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> &ldquo;Esalet-i Ruh ez Nezeri Kur&rsquo;an&rdquo; kitabına m&uuml;racaat ediniz.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> İşarat-i İbn-i Sina, 2/292-293, Şifa, Tabiiyyat B&ouml;l&uuml;m&uuml;, 282</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Fen tarihi &uuml;statlarından olan meşhur Darwin&rsquo;in karşıtı olarak</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Dairet&rsquo;ul-Mearif, Ferid Mecdi, &ldquo;Vahiy&rdquo; ve &ldquo;Ruh&rdquo; maddeleri.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> Bkz. Alem-i Pes ez&nbsp; Merg, Leon Deny&rsquo;nin eseri, s. 78-82, s&ouml;z konusu bilgilerin s&ouml;zlerinin nakledilmesi onların konunun kendisini onayladıkları sebebiyledir, yoksa ruhlarla irtibat kurmada verdikleri h&uuml;k&uuml;mlerin ve raporların t&uuml;m&uuml;n&uuml;n doğruluğu anlamını taşımamaktadır.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Z&uuml;mer suresi, 42. ayet</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Secde suresi, 10. ayet</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Secde suresi, 11. ayet</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Bakara suresi, 154. ayet</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Al-i İmran suresi, 169-171. ayetler</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Yasin suresi, 25-27. ayetler</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Yasin suresi, 28-29. ayetler</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> Gafir suresi, 46. ayet</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Nuh suresi, 25. ayet</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> İbn-i Sa&rsquo;d, Tabakat, 2/204; İbn-i Hişam, Siret, 3/642; Mufid, İrşad, 95</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> El-Fıkh, ale&rsquo;l Mezahib&rsquo;il Erbaa, 1/387, (sadece Malikiler telkini mekruh saymaktadırlar.)</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> İhya&rsquo;ul Ulum, 4/576 ve Neyl&rsquo;ul Evtar, 4/139, Şevkani&rsquo;nin telifi.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> A&rsquo;raf suresi, 77-79. ayetler</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Bu hadisi İslam muhaddisleri ittifakla nakletmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> A&rsquo;raf suresi, 91-93. ayetler</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> Zuhruf suresi, 45. ayet</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> Yunus suresi, 94. ayet</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> İsra suresi, 101. ayet</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Peygamberi Ekrem&rsquo;in kuyuya d&ouml;k&uuml;len m&uuml;şriklerin ele başlarıyla konuşması hadis ve tarih kitaplarında yer alan bir ger&ccedil;ektir. Muhaddislerden bir grubu bu olayı nakletmişlerdir. Biz sadece bazılarına işaret edelim: Sahih-i Buhari, c. 5, Bedir Savaşı, s. 97, 98 ve 110; Sahih-i M&uuml;slim, c. 4, Kitab&rsquo;ul Cennet s. 77; S&uuml;nen-i Nesai, c. 4, s. 89 ve 90; M&uuml;sned-i İmam Ahmed, c. 2, s. 131; Sire-i İbn-i Hişam, c. 1, s. 679; Meğazi-i Vahidi, c. 1, Gazveyi Bedr; Bihar&rsquo;ul Envar, c. 19, s. 346</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> Sahih-i Buhari, 2/90,</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> Nehc&rsquo;ul Belağa-i Abduh, 230. hutbe</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Ahmed b. Hanbel, es-S&uuml;nnet, s. 50</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Ebu Cafer Tahavi, Şerh&rsquo;ul Akidet&rsquo;it-Tahaviye, Kısmet-i Metn, s. 3396</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> El-İbane, 26. asl</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Usul-i Din, s. 165, 48. mesele</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> Fahr-u Razi, Mefatih&rsquo;ul-Gayb, 4/146-149</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> İbn-i Kayyim el-Cevzi, el-Ruh, 50</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Gafir suresi, 46. ayet</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> Nuh suresi, 25. ayet</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> Gafir suresi, 11. ayet</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Şerh&rsquo;ul Mekasid, 5/112-114</p>\n	</div>\n</div>','Berzah ve Berzahi Hayat Nedir?','','publish','closed','open','','berzah-ve-berzahi-hayat-nedir','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3308',0,'post','',0),(3309,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	Değerli okuyucular, insanı tanımadan &ouml;nce insan kelimesinin istilahi ve s&ouml;zl&uuml;k manasını tanıyalım; &ldquo;insan&rdquo; kelimesi Arap&ccedil;a bir kelimedir. M&uuml;fredatı Rağıp, kendi l&uuml;gat kitabında insan kelimesini tanıtırken ş&ouml;yle s&ouml;ylemiştir: &ldquo;İnsan kelimesinin k&ouml;k&uuml; ya &ldquo;nisyan&rdquo;dan gelmektedir veyahut &ldquo;uns&rdquo;dan gelmektedir. Eğer nisyan k&ouml;k&uuml;nden geliyorsa, l&uuml;gatta unutkanlık anlamını ifade eder. Kur&rsquo;an-ı Kerim&rsquo;de de bu hususa hitap eden ayetler olduk&ccedil;a fazladır. &Ouml;rneğin &ldquo;Biz insanı zayıf ve unutkan yarattık.&rdquo; Ama eğer insan kelimesinin k&ouml;k&uuml; uns k&ouml;k&uuml;nden geldiğini s&ouml;ylersek, o zaman yaratanla uns bulan, haşır neşir olan anlamına gelir.&rdquo;</p>\n\n<p>\n	İnsanı tanımak i&ccedil;in &uuml;&ccedil; m&uuml;him kısım teşhis ediyoruz. &Uuml;&ccedil; kısma ayırmamız gerekiyor:</p>\n\n<p>\n	1) Cisim,</p>\n\n<p>\n	2) Nefs,</p>\n\n<p>\n	3) Ruh.</p>\n\n<p>\n	Felsefi bahislerde bir &ccedil;oğu konu edilmiştir ki insanı iki amile b&ouml;l&uuml;yorlar. Maddi boyut ve manevi boyut (Maddi ve Ruhi). Ama biz bu yapacağımız tecziye ve tahlilimizde insanı &uuml;&ccedil; kısma ayırarak ele almamız gerekiyor.</p>\n\n<p>\n	Ruh ve nefis genel bir &ccedil;elişki i&ccedil;indededir. Bu ikisi tek bir hakikat değiller, belki iki ayrı hakikattirler. Bizler elimizden geldiği kadarıyla bu konuyu sizlere aydınlatmaya &ccedil;alışacağız. İngiliz ve Fransız l&uuml;gatlarında dahi nefis ve ruh arasında &ccedil;elişki bulunmaktadır. İngilizce&rsquo;de ruha &ldquo;Spirit&rdquo;, nefise &ldquo;Soul&rdquo; denilmektedir.</p>\n\n<p align=\"center\">\n	<strong>RUH&nbsp; VE NEFİS</strong></p>\n\n<p>\n	Kur&rsquo;an-ı Kerim&rsquo;de dahi dikkat edecek olursak, ruh ve nefis arasında &ccedil;ok a&ccedil;ık bir fark var. G&ouml;r&uuml;yoruz ki nefis hakikati tekil ve &ccedil;oğul alarak da kullanılmaktadır; &ldquo;nefs, nufus ve enfos&rdquo; gibi. Halbuki ruh, Kur&rsquo;an&rsquo;da daima tekil olarak zikr ediliyor. &Ccedil;oğulu yani &ldquo;ervah&rdquo; diye g&ouml;r&uuml;lm&uuml;yor (ervah=ruhlar). Diğer l&uuml;gatlarda ervah (ruhlar) kullanılmaktadır ama Kur&rsquo;an-ı Kerim l&uuml;gatında ruh, yalnızca tekil olarak kullanılmıştır. &Ouml;rneğin: &ldquo;Ve yes&rsquo;el&uuml;neke anir-ruh, k&uuml;lirr&ucirc;hu min emri rabbiy ve ma &uuml;tit&uuml;m minel&rsquo;ilmi illa kaliyla.&rdquo; (İsra suresi 85. Ayet).</p>\n\n<p>\n	Yapılan araştırmalar şunu g&ouml;steriyor ki, nefis her zaman değişim i&ccedil;erisindedir ve tekam&uuml;l edebiliyor.</p>\n\n<p>\n	Allah&rsquo;ın Kur&rsquo;an-ı Kerim&rsquo;de buyurduğu gibi; &ldquo;Bir topluluk kendini değiştirmedik&ccedil;e Allah onları değiştirmez.&rdquo; (Rad suresi 11. Ayet). Bu nefistir ki b&uuml;t&uuml;n bu değişim ve tekam&uuml;l onda meydana gelmektedir. Ama ruh her yerde m&uuml;fret (tekil) olarak ge&ccedil;iyor ve Allah&rsquo;ın emridir. Hicr suresinin 29. Ayeti bunun a&ccedil;ık ve net &ouml;rneğidir. &ldquo;Ben onu yapıp ona ruhumdan &uuml;flediğim zaman, siz hemen onun i&ccedil;in secdeye kapanın demişti.&rdquo;</p>\n\n<p>\n	Ruh kelimesi Kur&rsquo;an-ı Kerim&rsquo;de 20 yerde zikr olmuş ve bu ayetlerin hepsi de ruhun Allah&rsquo;ın bir emri olduğunu vurguluyor. Ruh Allah&rsquo;ın tecellisidir. Yani ruh, yanlış yapamaz, yanlış yola sapamaz, ruh insanın i&ccedil;indeki peygamberdir. Her insanda bulunan Allah&rsquo;ın tecellisi bu ruhta karar kılınmıştır. Halbuki nefsimiz en alt tabakadan başlıyor, en &uuml;st tabakaya kemale doğru gidiyor. Yanlış yapan insan, nefsiyle yanlış yapmaktadır, ruhuyla değil. Bu nefistir ki, en alt derecelerden başlayarak yukarıya Rahmani derecelere doğru ilerler ve &ouml;yle bir yere ulaşır ki Allah&rsquo;tan başkası g&ouml;remez. Buna g&ouml;re sizin i&ccedil;in a&ccedil;ıklamasını yaptığımız bu kısımlandırma, yeni bir kısımlandırmadır.</p>\n\n<p>\n	V&uuml;cudumuzu, bedenimizi, fizyoloji ve biyolojimiz bu cisimden oluşmaktadır. Yani cisim, fizyoloji ve biyolojiden m&uuml;teşekkildir. İlmimiz, tecr&uuml;bemiz, fizik, kimya,&hellip; cisim hakkında s&ouml;yleşi yapmaktadır. İnsan i&ccedil;in yapılan araştırmalar, tahliller, insan hakkındaki bilgiler, hepsi ilmi tecr&uuml;belerdir.</p>\n\n<p>\n	İkinci kısımda, İngilizce&rsquo;de &ldquo;soul&rdquo; olarak adlandırılan nefis, insanoğlunun hislerini ve şahsiyetini teşkil etmektedir. Genel olarak bu ikinci kısım insanoğlunun şahsiyetini kapsamaktadır. Yani insanlar ruhta aynılar. Eğer ruh, Allah&rsquo;ın tecellisiyle ve b&uuml;t&uuml;n insanlar da aynıysa, &ouml;yleyse insanları birbirinden farklı ve &uuml;st&uuml;n kılan şey nefistir. B&uuml;t&uuml;n istekler, arzular, beceriler...vs nefis b&ouml;l&uuml;m&uuml;nde toplanmıştır ve b&uuml;t&uuml;n bunlar insanın şahsiyetini oluşturmaktadır. İnsanın ge&ccedil;mişi, tecr&uuml;beleri, iyilik ve k&ouml;t&uuml;l&uuml;kleri bu nefis i&ccedil;inde toplanmıştır, Kıyamet g&uuml;n&uuml;nde de insanı, onunla &ouml;l&ccedil;t&uuml;kleri şey nefistir, ruh değil. Yani iyilikler, k&ouml;t&uuml;l&uuml;kler, g&uuml;nahlar, sevaplar&hellip;vs nefiste toplanıyor. Buna g&ouml;re nefsi tanımayla insanoğlunu ilahi adalet mahkemesinde hazır ediyorlar ve onu &ouml;l&ccedil;&uuml;yorlar. Ruh i&ccedil; d&uuml;nyamızın yol g&ouml;stericisidir. Temiz ve m&uuml;cerrettir. Allah&rsquo;ın tecellisinin bir &ouml;zetidir. İnsan da Allah&rsquo;ın bir halifesidir.</p>\n\n<p>\n	Bir dahaki yazımızda, nefsin b&ouml;l&uuml;mleri hakkında bilgilendirmeye devam edeceğiz.</p>\n\n<p>\n	&nbsp;&nbsp;</p>','İnsanı Tanımak','','publish','closed','open','','insani-tanimak','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3309',0,'post','',0),(3310,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;\n	<h5 align=\"right\">\n		<em>Ayetullah Cevadi Amuli</em></h5>\n</p>\n\n<h3>\n	Tevhid&icirc; Bakış</h3>\n\n<p>\n	İlahi bir d&uuml;ş&uuml;n&uuml;r&uuml;n nazarında, insan haklarının varlığı ve onun ispatı onun tevhidi g&ouml;r&uuml;ş&uuml;yle tamamen ilişki i&ccedil;erisindedir. &Ccedil;&uuml;nk&uuml; ilahi mektepler insan haklarının varlığının beyanı ve ispatını &uuml;stlenmiştir. Zira insan haklarının edimsel nedeni madde ve tabiattan m&uuml;nezzeh olan Allah Teala olduğu gibi onun ereksel nedeni de zaman, mekan ve her t&uuml;rl&uuml; maddi kayıttan arınmış olan O&#39;na yaklaşmaktır.</p>\n\n<p>\n	Niha&icirc; Hedef <strong><em>Likaullah</em></strong><em>&rsquo;</em>tır</p>\n\n<p>\n	Dolayısıyla bir a&ccedil;ıdan bazılarının g&ouml;r&uuml;ş&uuml;ne g&ouml;re, adaletin uygulanmasının&nbsp; insan haklarının temelini oluşturması ve bazılarına g&ouml;re de insan haklarının hedefi sayılması g&ouml;r&uuml;ş&uuml; kısmen doğru da olsa, tam anlamıyla doğru sayılmaz. &Ccedil;&uuml;nk&uuml; fert ve toplum haklarının ger&ccedil;ekleşmesi ve ger&ccedil;ekleştirilmesinin niha&icirc; hedefi araştırmacı insanın y&uuml;ce likaullah makamına ulaşmasıdır. Nitekim Kur&#39;an-ı Kerim adalete &ouml;nem vermiş, adiller ve adaleti uygulayanların, bu se&ccedil;kin &ouml;zellikleri sayesinde, insan ruhunun belirgin bir makam olan ruhun nurlanması makamına erişebileceğini a&ccedil;ıklanmıştır. Bu konuyu Allah&#39;ın peygamberlerinin g&ouml;nderilişindeki ve ilahi kitapların inişindeki hedefin insanların adaleti ayakta tutmaları olduğunu bilen, &quot;Andolsun, biz peygamberlerimizi apa&ccedil;ık belgelerle g&ouml;nderdik ve insanlar adaleti ayakta tutsunlar diye, onlarla birlikte kitabı ve mizanı indirdik.&quot; ayetiyle, Kur&#39;an&#39;ın iniş sebebini, insanları nurlandırmak bilen İbrahim suresinin &quot;Elif, L&acirc;m, R&acirc;. Bu bir kitaptır ki, Rabbinin izniyle insanları karanlıklardan nura, O g&uuml;&ccedil;l&uuml; ve &ouml;vg&uuml;ye layık olanın yoluna &ccedil;ıkarman i&ccedil;in onu sana indirdik.&quot; şeklindeki ilk ayetini bir arada m&uuml;talaa etmekle iyi bir şekilde anlamak m&uuml;mk&uuml;nd&uuml;r. &Ccedil;&uuml;nk&uuml; m&uuml;kemmel insanın nurlu mevkisi, tabiat ve misal aleminin &uuml;st&uuml;n ger&ccedil;eklerini, ilmi ve ayn&icirc; m&uuml;şahede yollarıyla m&uuml;şahede edebilmesidir. Bu konu &quot;Hariset b. Malik&quot;in hikayesinden ve muttakilerin sıfatı konusunda İmam Ali aleyhiselam&#39;ın m&uuml;barek s&ouml;zlerinden anlaşılmaktadır:</p>\n\n<p style=\"margin-left:.5in;\">\n	&quot;Onların g&ouml;z&uuml;nde yaratan &ouml;ylesine y&uuml;celmiştir ki O&#39;nun dışındaki her şey k&uuml;&ccedil;&uuml;lm&uuml;şt&uuml;r. Sanki cenneti g&ouml;rmekteler; orada nimetler elde etmekteler. Sanki cehennemi g&ouml;rmekteler, orada azaba uğramaktalar.&quot;</p>\n\n<p>\n	Bu &uuml;st&uuml;n hedefin gerekliliği ise, bil-araz (ilinti) olan her şeyin zati olan bir şeye ulaşmasının gerekliğinden kaynaklanır. Bu ilke, edimsel nedenler zincirinde ge&ccedil;erli olduğu, yani bil-araz olan nedenlerin, Allah Teala&#39;dan ibaret olan zati bir nedene ulaşması gerektiği gibi, bil-araz hedeflerin de zati hedefe olaşması gerekir; ki o da yine Allah Teala&#39;dır. Dolayısıyla insanın işlerinin hedefleri likaullaha ulaşmadığı m&uuml;ddet&ccedil;e orta bir hedeftir; son hedef değil; ister istemez zati değil bil-araz hedef olacaktır. İşte buradan İslam a&ccedil;ısından insan haklarının hedefleri ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Tabiatla Fıtrat Arasındaki Fark</p>\n\n<p>\n	Genel anlamda fıtrat, tabiatı da kapsamına almaktadır, dolayısıyla b&uuml;t&uuml;n tabii varlıklar Allah&#39;ın fıtratı(yaratığı)dırlar; &ccedil;&uuml;nk&uuml; Allah Teala&#39;nın yaratıcı olması sadece soyut varlığın yaratılışına has bir olay değildir. Fatır Suresi&rsquo;nin birinci ayetinden bu mana&nbsp; anlaşılmaktadır. &quot;Hamd, g&ouml;kleri ve yeri yaratan &hellip; Allah&#39;a mahsustur. &Ccedil;&uuml;nk&uuml; &quot;g&ouml;kler ve yerler&quot; kelimelerinin ge&ccedil;mesine rağmen, onlarda olan şeylerin zikredilmediği yerlerde onların da &quot;g&ouml;kler ve yerler&quot; kelimesinin kapsamı i&ccedil;erisine girerler. Dolayısıyla, yukarıdaki ayetten maksat, g&ouml;ky&uuml;z&uuml; ve g&ouml;ky&uuml;z&uuml;nde olan b&uuml;t&uuml;n şeylere; yine yery&uuml;z&uuml; ve yery&uuml;z&uuml;ndeki b&uuml;t&uuml;n şeylere, Allah Teala&#39;nın fıtrat verdiğini beyan etmektedir.</p>\n\n<p>\n	Ama &quot;Fıtrat&quot;, &ouml;zel anlamıyla &quot;tabiat&quot; kelimesinin karşısında yer alır; yani maddi beden ve soyut ruhtan oluşan insanda, tabiat onun maddi bedeniyle, fıtrat ise onun soyut ruhuyla ilgilidir. &Ccedil;&uuml;nk&uuml; idrak ettiği, tabiat &ouml;tesini anladığı, gayb&icirc; varlıkları melek&ucirc;t&icirc; g&ouml;z&uuml;yle g&ouml;rd&uuml;ğ&uuml;, onunla s&ouml;zleştiği, kendisini gayb&icirc; s&ouml;zleşmeye bor&ccedil;lu hissettiği, Allah Teala&#39;nın rububiyetini ikrar ettiği, Allah Teala&#39;nın kutlu zatının kulu olduğunu itiraf ettiği şey, insanın soyut ruhudur; z&uuml;rriyet s&ouml;zleşmesi ayeti de bunun şahididir. İnsan her ne kadar da tabii beden ve tabiat &ouml;tesi ruhtan oluşmuşsa da, ancak bu m&uuml;rekkeb varlıkta temel olan soyut ruhtan ibarettir; bedeni y&ouml;netmek de işte bu soyut ruhun g&ouml;revidir.</p>\n\n<p>\n	Dolayısıyla insan haklarını belirleme, bu iki boyuttan oluşan ger&ccedil;eği tanımaya ve bu bileşik varlıkta asalet temel olan boyutun insanın soyut ruhuna ait olduğunu kavramaya bağlıdır. Dolayısıyla b&uuml;t&uuml;n insan haklarını iki bakış a&ccedil;ısından incelemek gerekir: Biri onun tabii a&ccedil;ısından, diğeri ise asıl ve temel olan fıtr&icirc; a&ccedil;ısından. İnsan ger&ccedil;eğinin bu değerlendirmesinde eğer onu tabiat duvarıyla sınırlandıracak olursak onu ger&ccedil;eğinin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; inkar etmiş oluruz. Ve eğer insan ger&ccedil;eğinin, tabiatıyla fıtratını eşit olarak g&ouml;recek olursak bu durumda da asıl olmayan şeyi, asıl ve temelle eş değer olarak&nbsp; g&ouml;rm&uuml;ş oluruz.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; bedenin tabiatını, ruhun fıtratından &ouml;ne ge&ccedil;irecek olursak ayrıntıyı temelin yerine ge&ccedil;irmiş ve asıl olanı &ouml;nc&uuml;l&uuml;kten almış, insanın derisini ters &ccedil;evirerek insana giydirmiş, baş tarafı aşağı ve aşağı tarafı da başa ge&ccedil;irmiş oluruz. Bu durumda insan ger&ccedil;eği mahv ve yok olur. Nitekim İslami tahrife uğratan bir grup hakkında Emiru&rsquo;l-M&uuml;minin Hz. Ali aleyhiselam, &quot;İslam ters giyilen elbiseye d&ouml;ner.&quot; demiştir</p>\n\n<p>\n	Yukarıdaki noktayı g&ouml;z &ouml;n&uuml;nde bulundurarak şunu s&ouml;yleyebiliriz ki, birisi, kendine has terimsel kullanımıyla tabiatı, fıtrat anlamında kullanır, tabii hakları, fıtri hakları anlamında istifade ederse, sakıncası yoktur; &ccedil;&uuml;nk&uuml; terim konusunda tartışılmaz. Ancak birileri, insan ger&ccedil;eğini onun tabiatıyla (maddi y&ouml;n&uuml;yle) &ouml;zdeş bilerek fıtratı insanın tabii y&ouml;n&uuml; dışında bir şey bilinmezse, insanlık ger&ccedil;eğinin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; inkar etmiş olurlar. Bu anlayışa g&ouml;re ise, insan hakları doğru olarak belirlenemez. &Ccedil;&uuml;nk&uuml; insan haklarının d&uuml;zenlenmesi onun haklarının felsefesinin ger&ccedil;ekleşmesinden sonradır. Bu durumda insan ger&ccedil;eğini hakkıyla tanımayan bir hukuk&ccedil;u onun haklarını nasıl yazabilir?!</p>\n\n<p>\n	Her Varlığın Niteliği Onun Varlığına Bağlıdır</p>\n\n<p>\n	Bir vasıf meydana gelişinde sahibine bağlı olduğundan varlığının b&uuml;t&uuml;n boyutlarında da ona bağlıdır; yani eğer bir varlığın varlığı sınırsız olursa onun -edimsel niteliği (fiil vasfı) her ne kadar sınırlı olsa da- &ouml;zsel vasfı &ouml;z&uuml; gibi sınırsız olur. Fakat eğer mevsufu, sınırlı olursa bu durumda ister fiil sıfatı ve ister zat sıfatı olsun onun sıfatı da sınırlı olacaktır. İnsanın varlık ve hayat, ilim, kudret ve irade gibi kemal&icirc; sıfatları sınırlı olduğu gibi onun &ouml;zg&uuml;rl&uuml;ğ&uuml; de sınırlıdır. Yani insanın varlığı sınırlı olduğu halde onun sıfatlarından biri sayılan ve ger&ccedil;ekleşmesinde onun varlığına bağlı olan &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırsız olması m&uuml;mk&uuml;n değildir. Dolayısıyla kesinlikle insanın &ouml;zg&uuml;rl&uuml;ğ&uuml; mutlak ve sınırsız değildir, tam aksine kayıtlı ve sınırlıdır.</p>\n\n<p>\n	İnsanın &Ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n Sınırını Belirleyen Merci</p>\n\n<p>\n	İnsanın &ouml;zg&uuml;rl&uuml;k sıfatının sınırlı olmasının gerekliliğini a&ccedil;ıkladıktan sonra sıra, inan&ccedil;, ahlak, hukuk, davranış, s&uuml;nnet ve siret gibi insanın varlığının &ccedil;eşitli boyutlarında &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırını belirten etkenin ne olduğuna gelir. Bu sorunun en mantıklı cevabı şu olabilir: İnsanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlandıran tek etken onun varlığını sınırlandıran etkendir. Yani insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırını belirleyen tek merci ona sınırlı bir varlık veren Yaratıcısıdır. &Ccedil;&uuml;nk&uuml; O&#39;nun dışında hi&ccedil; kimsenin onun varlığının sınırından haberi yoktur.</p>\n\n<p>\n	Dolayısıyla, insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; sınırlama yetkisine sahip olan tek merci ona sınırlı bir varlık veren ve her şeye belli bir &ouml;l&ccedil;&uuml; yaratan Allah Teala&#39;dır: &quot;Hi&ccedil; ş&uuml;phesiz, biz her şeyi bir &ouml;l&ccedil;&uuml; ile yarattık.&quot; Kendisini her t&uuml;rl&uuml; kayıttan uzak bilen kimse, kafasında sınırlı bir mevsuf i&ccedil;in sınırsız bir vasıf tasarladığını ve s&uuml;rekli kulluk iddiasında bulunan bir varlık i&ccedil;in rububiyet iddiasında bulunduğunu bilmelidir. Konunun felsefi y&ouml;n&uuml;n&uuml; oluşturan sınırlı bir varlığın sıfatının da sınırlı olmasının gerekliliği ve bir vasfı sınırlandıran etken, o vasfın mevsufunu sınırlandıran etkenin yine bizzat kendisinin olmasının gerekliliği a&ccedil;ıklığa kavuşursa, diğer taraftan azgın olan tabiatla, kulluk, huzu ve huşu i&ccedil;erisinde hakka teslim olan fıtrat arasında bir fark g&ouml;zlenirse hi&ccedil; bir zaman insanı &ouml;zg&uuml;rl&uuml;ğ&uuml;n sahibi bir varlık bilemeyecek, aksine onu &ouml;zg&uuml;rl&uuml;k ve h&uuml;rriyetin emini bulacağız.</p>\n\n<p>\n	O halde, hukukun en g&uuml;zel &ccedil;ehrelerinden olan &ouml;zg&uuml;rl&uuml;k insanın değildir, aksine bu Allah&#39;ın ona vermiş olduğu bir emanettir. Dolayısıyla insan onu korumada kusur etmemek ve onu kendi reyine g&ouml;re yorumlamamakla y&uuml;k&uuml;ml&uuml;d&uuml;r. Heveslerine uyarak onu tahrif etmemeli ve kendi isteğine g&ouml;re onu değiştirmeye &ccedil;alışmamalıdır; &ccedil;&uuml;nk&uuml; Allah&#39;ın s&uuml;nneti g&ouml;r&uuml;şe g&ouml;re yorumlama, tahriften ve her t&uuml;rl&uuml; değiştirmeden korunmuştur. &Ouml;zg&uuml;rl&uuml;k ilkesi insanın m&uuml;lk&uuml; değil de, ilahi bir emanet olduğu i&ccedil;in, hi&ccedil; kimse kendisini satamaz; kendisini diğerlerinin kulu ve k&ouml;lesi edemez. Yani insan kendi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kul ve k&ouml;leliğe d&ouml;n&uuml;şt&uuml;remez. Nitekim insanın hayatı da Allah&#39;ın bir emanetidir; hi&ccedil; kimse dinde yeri olmayan intiharla onu yok edemez; hi&ccedil; kimsenin buna hakkı yoktur aksi durumda kendisine emanet edilmiş olan hayata ihanet etmiş olur.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">- Usul-u Kafi, c.2, s.53, Hakikat-ul İman vel Yakin babı, c.3.</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">- Hadid, 25.</a></p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">- Nehc-ul Belaga, 193. hutbeden.</a></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">- Fatır, 1.</a></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">- &quot;Hani Rabbin, Adem oğullarının sırtlarından z&uuml;rr</a>iyetlerini almış ve onları kendi nefislerine karşı şahidler kılmıştı: Ben sizin Rabbiniz değil miyim? (demişti de) onlar: Evet (Rabbimizsin), şahid olduk demişlerdi. (Bu) kıyamet g&uuml;n&uuml;: Biz bundan habersizdik, dememeniz i&ccedil;indir.&quot; A&#39;raf, 172.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">- Nehc-ul Belag</a>a, 108. hutbe.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">- Kamer, 49.</a></p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İslam ve İnsan Hakları Bildirisi','','publish','closed','open','','islam-ve-insan-haklari-bildirisi','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3310',0,'post','',0),(3311,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;</p>\n\n<p>\n	<strong>T&uuml;rkiye&rsquo;de Terc&uuml;me Hareketinin Tarih&ccedil;esi</strong></p>\n\n<p>\n	T&uuml;rk dilindeki en eski Kur&rsquo;an terc&uuml;mesi, Oğuz T&uuml;rk&ccedil;e<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1] ile Hacı Devletşah Şirazi&rsquo;nin oğlu Muhammed tarafından Osmanlıların ilk d&ouml;nemlerinde (Hicri 743) yapılmıştır</a>.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2] Bundan sonra da Osmanlılar d&ouml;neminde tedrici olarak bir&ccedil;ok terc&uuml;meler yapılmıştır ki, bazı araştırmacılara g&ouml;re bunların sayısı altmıştan fazladır.</a><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Osmanlıların merkezi olan İstanbul&rsquo;da Arap&ccedil;a dil eğitimi &ccedil;ok yaygın olduğundan, bu terc&uuml;meler daha &ccedil;ok hilafet merkezinden uzak b&ouml;lgelerde ger&ccedil;ekleşmiştir. Bu terc&uuml;melerdeki asıl maksat, halk kitlesini Kur&rsquo;an-ı Kerim&rsquo;i anlamıyla beraber daha fazla aşina kılmaktı.</p>\n\n<p>\n	Osmanlı İmparatorluğu&rsquo;nun yıkılıp hilafetin kaldırılmasından sonra, birtakım nedenlerden dolayı Kur&rsquo;an terc&uuml;mesinde kaydadeğer bir artış g&ouml;r&uuml;lmektedir. 1923 yılından g&uuml;n&uuml;m&uuml;ze kadar yapılan Kur&rsquo;an terc&uuml;melerinin sayısı yaklaşık olarak Osmanlı d&ouml;neminde yapılan terc&uuml;me sayısına eşittir. Bu artışın nedenlerini ş&ouml;yle sırlamak m&uuml;mk&uuml;n:</p>\n\n<p>\n	<strong>1- İhtiya&ccedil;</strong></p>\n\n<p>\n	Osmanlı d&ouml;nemindeki medrese ve mekteplerde eğitim g&ouml;ren herkese başlangı&ccedil;tan itibaren Kur&rsquo;an okumak &ouml;ğretiliyordu. Sadece bununla yetinilmiyor; sarf, nahiv, l&uuml;gat ve tefsir dersleri de veriliyordu. Bundan dolayı eğitim g&ouml;rm&uuml;ş kişiler, az &ccedil;ok Kur&rsquo;an&rsquo;ın anlamını biliyorlar ve terc&uuml;meye pek ihtiya&ccedil; duymuyorlardı. Ama Cumhuriyet&rsquo;in ilanından ve Arap alfabesi yerine Latin alfabesi konulunca, yeni nesil kendi k&uuml;lt&uuml;r mirasından koptu. B&ouml;ylece Kur&rsquo;an&rsquo;ı anlama hususunda halkın duyduğu ihtiyacı karşılamak i&ccedil;in bir takım yazarlar, Kur&rsquo;an&rsquo;ın terc&uuml;mesini Latin alfabesiyle T&uuml;rk&ccedil;e&rsquo;ye kazandırdılar. Ve netice itibarıyla onlarca Kur&rsquo;an-ı Kerim meali hazırlanarak topluma sunuldu.</p>\n\n<p>\n	<strong>2- Yasakların Kaldırılışı</strong></p>\n\n<p>\n	Bazı Osmanlı padişahları d&ouml;neminde Kur&rsquo;an terc&uuml;mesine kanuni sınırlamalar getirilmişti. Bu kısıtlamalar Osmanlıların son d&ouml;nemlerinde kaldırıldı. Bundan dolayı da meallerin sayısında b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de artış g&ouml;r&uuml;ld&uuml;.</p>\n\n<p>\n	<strong>3- Milliyet&ccedil;i Akımların Gelişimi</strong></p>\n\n<p>\n	Osmanlı İmparatorluğu&rsquo;nun yıkılıp yerine T&uuml;rkiye Cumhuriyeti&rsquo;nin kurulmasından sonra, bu yeni devletin hedefine uygun olarak T&uuml;rk toplumunun k&uuml;lt&uuml;rel yapısında k&ouml;kl&uuml; değişikliklere gidildi. Osmanlı Devleti, hilafet nizamı olduğu iddiasında bulunduğundan tabii olarak din&icirc; unsurları &ouml;n plana &ccedil;ıkarmaktaydı. Bundan dolayı da Arap&ccedil;a din&icirc; ve ilm&icirc; bir dil olarak o zamanki T&uuml;rk toplumunda &ouml;zel bir yere sahipti. Ama yeni T&uuml;rk Devleti, dinin siyasetten ayrılması temeline dayalı olduğundan bu devletin kurucularının, birtakım mill&icirc; unsurları din&icirc; k&uuml;lt&uuml;r karşısında &ouml;n plana &ccedil;ıkarmaları gayet tabii birşey idi. Bazı araştırmacıların iddiasına g&ouml;re, Cumhuriyet taraftarlarının Kur&rsquo;an terc&uuml;melerinin artırılması y&ouml;n&uuml;ndeki teşviklerinin nedeni, din&icirc; bir dil h&uuml;viyeti kazanmış Arap&ccedil;a&rsquo;nın ortadan kaldırılarak yerine T&uuml;rk&ccedil;e&rsquo;nin oturtulmasıydı. Hatta onlar bu hedeflerine ulaşmak i&ccedil;in ibadetleri ve ezanı T&uuml;rk&ccedil;eleştirmeye teşebb&uuml;s etmişlerdi.</p>\n\n<p>\n	Bazı araştırmacılar, T&uuml;rkiye&rsquo;de birtakım mill&icirc; gayeler uğruna ger&ccedil;ekleştirilen bu terc&uuml;me hareketini, Avrupa&rsquo;da Hıristiyanlıkta reform hedefiyle ortaya &ccedil;ıkan Martin Luther hareketine benzetiyorlar. Martin Luther Kitab-ı Mukaddes&rsquo;i Latince&rsquo;den diğer dillere &ccedil;evirme hareketini başlatmakla iki temel hedef g&uuml;d&uuml;yordu:</p>\n\n<p>\n	1- Dini kilisenin tekelinden &ccedil;ıkarma. Kitab-ı Mukaddes &ouml;nceden sadece Latince yazılır ve Latince&rsquo;yi de sadece kilise papazları bilirdi. Halkın geneli bu dili bilmezlerdi. Dolayısıyla da din&icirc; ilimleri &ouml;ğrenme ve İncil&rsquo;i tanımanın tek yolu kiliseye başvurmaktı. Kitab-ı Mukaddes&rsquo;in terc&uuml;mesindeki kasıt, halkın kilise papazlarına ihtiya&ccedil; duymadan doğrudan İncil&rsquo;e m&uuml;racaat etmesini sağlamaktı. Bu hareketi başlatanlardan birisi hedefini ş&ouml;yle a&ccedil;ıklıyor: &ldquo;Ben Kitab-ı Mukaddes&rsquo;i terc&uuml;me ettiğimde &ccedil;ift&ccedil;iler onu kilise papazlarından daha iyi anlayacaklar.&rdquo;</p>\n\n<p>\n	2- Din yerine milliyet&ccedil;iliği &ouml;n plana &ccedil;ıkarma. Onlar, bu &ccedil;alışmalarıyla din&icirc; bir h&uuml;viyet taşıyan dilin değil de, mill&icirc; dillerin &ouml;n plana &ccedil;ıkarılmasını ama&ccedil;lıyorlardı. Bundan dolayı da ibadetlerin Latince yerine mill&icirc; dillerle yapılması &ouml;nerisinde bulundular. &Ouml;zet olarak onların Kitab-ı Mukaddes&rsquo;i terc&uuml;meden maksatları, Hıristiyanlığı ve Hıristiyan din adamlarını toplum sahnesinden uzaklaştırarak, Hıristiyanlığın saf dışı bırakılmasıyla doğan boşluğu da milliyet&ccedil;ilik ve mill&icirc; değerlerle doldurmak istiyorlardı.</p>\n\n<p>\n	T&uuml;rkiye&rsquo;de olduğu gibi Cumhuriyetten sonra yapılan değişimlerin Avrupa&rsquo;daki reform hareketleriyle kıyaslanması, bu iki hareketin benzer hedefler taşıdıklarını, ortak tavırlar sergilediklerini g&ouml;stermektedir. Ger&ccedil;ekte cumhuriyet&ccedil;iler, Kur&rsquo;an terc&uuml;melerinin Kur&rsquo;an&rsquo;ın yerini almasını sağlamak i&ccedil;in halkın bu konuda ulemaya olan ihtiyacını ortadan kaldırmak ve aynı zamanda mill&icirc; dilin &ouml;n plana &ccedil;ıkarılmasını istiyorlardı.</p>\n\n<p>\n	<strong>Kur&rsquo;an Meallerinin Ger&ccedil;ek Konumu</strong></p>\n\n<p>\n	Kur&rsquo;an terc&uuml;mesi hareketinin kendi mahiyeti itibariyle Arap&ccedil;a&rsquo;yı kenara bırakmak ve ulemayı saf dışı etme rol&uuml; oynadığını s&ouml;ylemek m&uuml;mk&uuml;n değildir. Siyas&icirc; ve k&uuml;lt&uuml;rel hedefler, terc&uuml;melere m&uuml;spet bir rol verebileceği gibi menfi bir rol de verebilir. Kur&rsquo;an terc&uuml;mesinden maksat, onu okuyanların tefsir ilimi gibi Kur&rsquo;an&rsquo;ın &ccedil;eşitli boyutlarını anlamada &ouml;nemli unsurlara ihtiya&ccedil; duyulmayacağı gibi bir d&uuml;ş&uuml;nce uyandırmak ise, bu terc&uuml;me menfi bir rol oynar ve din karşıtı bir &ouml;zelliğe b&uuml;r&uuml;n&uuml;r. Ama Kur&rsquo;an terc&uuml;mesinin ger&ccedil;ek konumu belirlenir ve onu okumakla tefsir ve benzeri ilimlerden m&uuml;stağni hale gelinemeyeceği g&uuml;zel bir şekilde ortaya konulursa, bu durumda terc&uuml;me, Kur&rsquo;an ilimleriyle tanışmak i&ccedil;in bir başlangı&ccedil; sayılır ve m&uuml;spet bir rol &uuml;stlenmiş olur.</p>\n\n<p>\n	Şu anki T&uuml;rkiye toplumunda terc&uuml;menin menfi rol&uuml;n&uuml;n eski şiddetiyle devam ettiğini s&ouml;ylemek m&uuml;mk&uuml;n değildir<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]. &Ccedil;&uuml;nk&uuml; m&uuml;tercim ve okuyucuların geneli, Kur&rsquo;an&rsquo;daki y&uuml;ce m&acirc;naların sadece Kur&rsquo;an terc&uuml;mesi yoluyla anlaşılamayacağı ger&ccedil;eğini kavramış ve terc&uuml;meye ilave olarak Arap dilinin &ouml;ğrenilmesi ve bu alanda ulemanın yapm</a>ış olduğu tefsir &ccedil;alışmalarına da başvurulmasının gerekliliğinin farkına varmışlardır. Şu anki mevcut şartlarda yapılan terc&uuml;meler, toplumun Kur&rsquo;an&rsquo;a olan y&ouml;nelişine bir cevap mahiyetindedir.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; şu anda da Arap&ccedil;a&rsquo;yı &ouml;ğrenme imkan ve fırsatı &ccedil;ok az olduğundan, halkın geneli Kur&rsquo;an&rsquo; ile&nbsp; tanışmak i&ccedil;in Kur&rsquo;an meallerine ve terc&uuml;me edilmiş Kur&rsquo;an tefsirlerine başvurmak zorundadır.</p>\n\n<p>\n	<strong>Mevcut Terc&uuml;melerin Değerlendirilmesinin Zorunluluğu</strong></p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde dikkatli bir Kur&rsquo;an terc&uuml;mesine ihtiya&ccedil; duyulduğu konusunda ş&uuml;phe eden &ccedil;ok olur. Bundan dolayı Kur&rsquo;an terc&uuml;mesinde g&ouml;zle g&ouml;r&uuml;l&uuml;r bir artış s&ouml;z konusudur. Elbette meallerin Kur&rsquo;an&icirc; d&uuml;ş&uuml;ncenin yerleşmesindeki m&uuml;spet rol&uuml; de bu artışı etkilemektedir. Ama bu artışa rağmen h&acirc;l&acirc; dikkatli Kur&rsquo;an terc&uuml;melerinin yapıldığı s&ouml;ylenemez. Ne yazık ki, yeni terc&uuml;meler genelde eski terc&uuml;melerdeki kuvvet ve zaaf noktaları g&ouml;z &ouml;n&uuml;nde bulundurulmadan yapılmıştır. Bundan dolayı mevcut terc&uuml;melerin ciddi bir eleştiriye tabi tutulması bu alanda vazge&ccedil;ilmez bir zarurettir. B&ouml;yle bir &ccedil;alışma, m&uuml;tercimlere kendi &ccedil;alışmalarındaki eksikliklerini g&ouml;rebilme ve zaaf noktalarını giderebilme imk&acirc;nı sağlamaktadır. Diğer bir yerde bu &ccedil;alışma, bu işe yeni girişmek isteyenlere de yol g&ouml;sterici olacak ve bir &ouml;ncekilerin d&uuml;şt&uuml;kleri hatalara d&uuml;şmelerini &ouml;nleyecektir.</p>\n\n<p>\n	Kur&rsquo;an meallerinin eleştiriye tabi tutulmasını gerekli kılan diğer bir neden de g&uuml;n&uuml;m&uuml;zde bu meallerin &uuml;stlenmiş olduğu misyondur. G&uuml;n&uuml;m&uuml;zde mealler, y&uuml;ce Kur&rsquo;an&icirc;&nbsp; mefhum ve mesajlarını milletlere aktarılmasına vesilesidirler. Eğer bu mealler doğru olmazlarsa, Kur&rsquo;an&rsquo;daki y&uuml;ce ilimler insanlara olması gerektiği gibi yansımayacak ve bu da fikr&icirc; sapmalara neden olacaktır.</p>\n\n<p>\n	Dolayısıyla din&icirc; ve ilm&icirc; sorumluluk, bundan b&ouml;yle yapılacak olan terc&uuml;melerin daha dikkatli ve doğru olabilmesi i&ccedil;in, mevcut terc&uuml;melerin ciddi bir eleştiriye tabi tutulmasını gerektirmektedir.</p>\n\n<p>\n	Bu alandaki &ccedil;alışmaya bir başlangı&ccedil; olması i&ccedil;in 40 Kur&rsquo;an mealinin isim ve bazı &ouml;zelliklerini aşağıdaki cetvelde bir araya toplayarak bu meallerin bazı y&ouml;nlerden kısa bir değerlendirmesini yapmaya &ccedil;alıştık:</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1] - T&uuml;rkmen, Azeri ve Osmanlı T&uuml;rk&ccedil;elerinin k&ouml;k&uuml;, Oğuz T&uuml;rk&ccedil;e&rsquo;sine dayanmaktadır. Daha sonra Osmanlı T&uuml;rk&ccedil;e&rsquo;sinden, İstanbul T&uuml;rk&ccedil;esi &uuml;retilmiştir.</a></p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2] - Doktor Osman Keskioğlu, Kur&rsquo;an-ı Kerim Bilgileri, s. 215.</a></p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3] - a.g.e.</a></p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4] - T&uuml;rki</a>ye&rsquo;deki mealciler grubu sadece Kur&rsquo;an terc&uuml;mesiyle Kur&rsquo;an&rsquo;ın anlaşılabileceği inancına y&ouml;nelerek meale menfi bir boyut y&uuml;klemişlerdir. Onların en &ouml;nemli g&ouml;r&uuml;şlerinden birisi Peygamber (s.a.a)&rsquo;in s&uuml;nnetinin dini tanımadaki kaynaklardan birisi olamayacağıdır. Onların bir kısmı daha aşırıya giderek Peygamber&rsquo;e ait olan kesin s&uuml;nnetleri de reddetme yoluna gitmiş, hatta namaz gibi dinin temel vecibeleri hakkında dahi yanlış yorumlarda bulunmuşlardır. Bu grup ile &Uuml;rd&uuml;n&rsquo;deki Hizb-i Tahrir&rsquo;in taraftarları arasında bir&ccedil;ok benzerlikler vardır.</p>\n	</div>\n</div>','Türkçe Kur’an Meallerine Genel Bir Bakış','','publish','closed','open','','turkce-kuran-meallerine-genel-bir-bakis','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3311',0,'post','',0),(3312,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	<br />\n	Ayetullah İbrahim EMİNİ</h5>\n\n<p>\n	<br />\n	Resul-i Ekrem (sallallahu aleyhi ve alihi ve sellem), velayet makamına sahip olup siyasi ve sosyal alanda m&uuml;sl&uuml;manlara rehberliğinin yanı sıra, onların akidevi, fıkhi ve ahlaki ihti-ya&ccedil;larını gideren ilmi ve k&uuml;lt&uuml;rel merciliğe de sahipti. M&uuml;sl&uuml;manlar ihtiya&ccedil; duyulan t&uuml;m ilmi meselelerde Peygamber&#39;e (s.a.a) başvurup cevap-larını alırlardı. Bu cevapların bir kıs-mı vahy yoluyla gelen Kur&#39;an ayetleri şeklinde m&uuml;sl&uuml;manlara iletilir; bir kısmı da yine vahy yoluyla hadisler şeklinde m&uuml;sl&uuml;manlara tebliğ edilirdi. Allah-u Teala buyuruyor ki:<br />\n	&quot;O, kendi arzularına g&ouml;re ko-</p>\n\n<p>\n	<br />\n	nuşmaz. O (konuştukları), ancak vahyolunmakta olan bir vahiydir. Ona (bu Kur&#39;an&#39;ı) &uuml;st&uuml;n bir g&uuml;&ccedil; sahibi (Cebrail) &ouml;ğretmiştir.&quot; 1</p>\n\n<p>\n	Peygamber (s.a.a), ilme ihtiyacın<br />\n	devamlı olduğunu, vefatından sonra da m&uuml;sl&uuml;manların g&uuml;venilir bir ilmi merciye ihtiya&ccedil; duyacaklarını bildiği i&ccedil;in kendi Ehl-i Beyt&#39;ini, Kur&#39;an&#39;la birlikte m&uuml;sl&uuml;manların ilmi ihtiya&ccedil;la-rına cevap verecek, g&uuml;venilir ve zengin bir ilim mercii olarak tanıttı. Bu konudaki hadisler s&uuml;nni ve şii kaynaklarda mevcuttur. &quot;Sekaleyn Hadisi&quot; bunlardan sadece biridir.<br />\n	Sekaleyn Hadisi, &ccedil;eşitli senetler ve ifadelerle rivayet edilmiştir. Şimdi bu rivayetlere &ouml;rnekler vermek yerin-de olacaktır :<br />\n	M&uuml;slim b. Haccac Nişaburi kendi Sahih&#39;inde, Zeyd b. Erkam&#39;dan ş&ouml;yle rivayet ediyor:<br />\n	Resulullah (s.a.a), Mekke ile Me-dine arasındaki Gadir-i Hum&#39;da konuşmak i&ccedil;in ayağa kalktı ve Allah&#39;a hamd ve senadan sonra, halka nasihatta bulunup ş&ouml;yle buyurdu:<br />\n	&quot;Ey insanlar, ben ancak bir beşerim; yakında Rabbimin el&ccedil;i-si (Azrail) gelecek, ben de davetine icabet ede-ceğim. Aranızda iki değerli şey bırakıyo-rum; Birincisi, hidayet ve nurun bulunduğu Allah&#39;ın Kitabı&#39;dır. &Ouml;y-leyse Allah&#39;ın Kitabı&#39;-na sıkıca sarılın.&quot; Daha sonra da ş&ouml;yle buyurdu: &quot;İkincisiyse Ehl-i Beytimdir. Ehl-i Beytim hakkında sizle-re Allah&#39;ı hatırlatı-yorum, Ehl-i Beytim hakkında sizlere Allah&#39;ı hatırlatıyorum, Ehl-i Beytim hakkında sizlere Allah&#39;ı hatırlatıyorum.&quot; 2<br />\n	Hakim Nişaburi, Zeyd b. Erkam-&#39;dan şu hadisi nakleder :<br />\n	Resulullah (s.a.a) Veda Haccı&#39;n-dan d&ouml;nerken Gadir-i Hum&#39;da konak-ladığında, orada bulunan ağa&ccedil;ların altını temizlemerini emredip, sonra da ş&ouml;yle buyurdu:<br />\n	Peygamber (s.a.a), ilmi mercie daima ihtiya&ccedil; duyulduğunu&nbsp; bildiği i&ccedil;in kendi Ehl-i Beyt&#39;ini, Kur&#39;an&#39;la birlikte g&uuml;venilir ve zengin bir ilmi merci olarak tanıttı. Bu konudaki hadisler s&uuml;nni ve şii kaynaklarda mevcuttur. &quot;Sekaleyn Hadisi&quot; bunlardan sadece biridir.</p>\n\n<p>\n	&quot;Allah&#39;ın &ccedil;ağrısına icabet etmeme az kaldı. Ben aranızda, biri diğerinden daha b&uuml;y&uuml;k olan iki b&uuml;y&uuml;k ve değerli şey bırakıyorum: Allah&#39;ın Kitabı ve Ehl-i Beytim. Bu ikisi hakkında nasıl davranacağı-nıza dikkat edin. &Ccedil;&uuml;n-k&uuml; Kur&#39;an ve Ehl-i Beytim, Havuz başın-da bana kavuşuncaya kadar birbirinden ay-rılmazlar. Allah benim mevlam, ben de her m&uuml;&#39;minin mevlası-yım.&quot; O anda Ali&#39;nin (a.s) elini tutarak ş&ouml;yle buyurdu: &quot;Ben kimin mevlasıysam, Ali de onun mevlasıdır. Alla-h&#39;ım, onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol.&quot;3<br />\n	Ahmed b.Yahya Be-lazuri, Zeyd b. Erkam-&#39;dan ş&ouml;yle rivayet edi-yor: &quot;Peygamber (s.a.a) ile birlikte Veda Hac-cı&#39;ndan d&ouml;nerken, Ga-dir-i Hum&#39;a vardığımız-da, birka&ccedil;&nbsp; b&uuml;y&uuml;k ağa-cın altının temizlenmesini istedi. Ağa&ccedil;ların altı s&uuml;p&uuml;r&uuml;ld&uuml;kten sonra, ayağa kalkarak ş&ouml;yle buyurdu:<br />\n	&quot;İlahi davete icabet etmeme galiba az kaldı. Doğrusu Allah, be-nim mevlam ve ben de her m&uuml;&#39;minin mevlasıyım. Ve ben ara-nızda &ouml;yle bir şey bırakıyorum ki, ona sarılırsanız asla sapıklığa d&uuml;şmezsiniz: Allah&#39;ın kitabı ve &ouml;z soyum olan Ehl-i Beytim. O ikisi, Havuz&#39;da bana kavuşuncaya kadar asla birbirinden ayrılmıyacaktır.&quot; Daha sonra Ali&#39;nin elini tutarak ş&ouml;le buyurdu: &quot;Ben kimin velisiysem, Ali de onun velisidir. Allah&#39;ım, onu seveni sev, ona d&uuml;şman olana d&uuml;şman ol.&quot; &nbsp;<br />\n	Ebu Tufeyl ş&ouml;yle der: &quot;Zeyd b. Erkam&#39;a; &#39;T&uuml;m bunları Resulullah&#39;-tan (s.a.a) kendi kulağınla mı duy-dun?&#39; dediğimizde şu cevabı verdi: &#39;Ağa&ccedil;ların altında olan herkes t&uuml;m bunları, g&ouml;zleriyle g&ouml;r&uuml;p, kulaklarıy-la işitti.&#39;&quot; 4<br />\n	İbn-i Esir, Zeyd b. Erkam&#39;dan ri-vayet ediyor:<br />\n	Resul-i Ekrem (s.a.a.):<br />\n	&nbsp;Doğrusu ben, aranızda &ouml;yle şey bırakıyorum ki, benden sonra eğer ona sarılırsanız asla sapmazsınız. Bunlardan biri diğerinden daha b&uuml;y&uuml;kt&uuml;r; (biri) Allah&#39;ın Kitabı, ki o g&ouml;kten yere uzanan bir iptir, (diğeri) &ouml;z soyum olan Ehl-i Beytim. Bilin ki, bu ikisi Havuz&#39;da bana ulaşıncaya kadar birbirinden ayrılmazlar.<br />\n	Resulullah (s.a.a) ş&ouml;yle buyurdu:<br />\n	&quot;Ben aranızda biri diğerinden b&uuml;y&uuml;k (iki) &ouml;yle şey bırakıyorum ki, eğer onlara sarılırsanız asla dalalete d&uuml;şmez-siniz:<br />\n	&nbsp;G&ouml;ky&uuml;z&uuml;nden yere sarkıtılan bir ip olan Allah&#39;ın Kitabı ve benim &ouml;z soyum olan Ehl-i Beytim. Bu ikisi, Havuz&#39;da bana kavuşuncaya ka-dar asla birbirin-den ayrılmazlar. &Ouml;yleyse o ikisi hakkında, bana nasıl halef olacağınıza dikkat edin.&quot;5<br />\n	Ali b. Ebi Bekr Heysemi, Zeyd b. Sabit&#39;ten rivayet et-miştir:<br />\n	Resullullah (s.a.a) ş&ouml;yle buyur-du:<br />\n	&quot;Ben aranızda iki halife bıra-kıyorum: Allah&#39;ın Kitabı, ki o g&ouml;kle yer arasında sarkıtılmış bir iptir, ve Ehl-i Beytim. Bu ikisi Havuz&#39;da bana ulaşana kadar asla bibirinden ayrılmazlar.&quot;6<br />\n	Heysemi, aynı manayı başka bir tabirle Ebu H&uuml;reyre, Ali b. Ebi Talib (a.s), Ebu Said Hudri, Zeyd b. Erkam ve Huzeyfe b. Useyd Gıfari&#39;-den de rivayet etmiştir.<br />\n	Hatib-i Bağdadi Ahmet b. Ali, Huzeyfe b. Useyd&#39;den rivayet etmiş-tir:<br />\n	Resulullah (s.a.a) ş&ouml;yle buyurdu:<br />\n	&quot;Ey insanlar, ben, sizlerden &ouml;nce bu d&uuml;nyadan ayrı-lacağım ve sizler Havuz&#39;da huzuru-ma vardığınız za-man, Sekaleyn&#39;e (Allah&#39;ın Kitabı ve Ehl-i Beyt&#39;e) ne yaptığınızı soraca-ğım. &Ouml;yleyse ben-den sonra o ikisine nasıl davranacağı-nıza dikkat edin. Sekal-i Ekber (b&uuml;-y&uuml;k emanet ki o), bir tarafı Allah&#39;ın elinde, diğer tarafı sizin elinizde olan Allah&#39;ın Kitabı&#39;dır. &Ouml;yleyse ona sımsıkı sarılın, dalalete d&uuml;şmeyin ve onu değiştirmeyin.&quot;7<br />\n	&nbsp;Ahmet b. Hanbel, Ebu Said&#39;den rivayet ediyor:<br />\n	Allah&#39;ın Resul&uuml; (s.a.a) ş&ouml;yle bu-yurdu:<br />\n	&quot;Doğrusu ben, aranızda &ouml;yle şey bırakıyorum ki, benden sonra eğer ona sarılırsanız asla sapmaz-sınız. Bunlardan biri diğerinden daha b&uuml;y&uuml;kt&uuml;r; (biri) Allah&#39;ın Ki-tabı, ki o g&ouml;kten yere uzanan bir iptir, (diğeri) &ouml;z soyum olan Ehl-i Beytim. Bilin ki, bu ikisi Havuz&#39;da bana ulaşıncaya kadar birbirinden ayrılmazlar.&quot;8 &nbsp;<br />\n	&nbsp;<br />\n	Sekaleyn hadisi, &ccedil;eşitli tabir ve senetlerle b&uuml;y&uuml;k sahabilerden bazıları vasıtasıyla rivayet edilmiştir. Bu sa-habilerden birka&ccedil;ı şunlardır: Zeyd b. Erkam, Ebuzer Gıfari, Ebu Said Hudri, Ali b. Ebi Talib (a.s), Zeyd b. Said, Huzeyfe b. Yeman, İbn-i Ab-bas, Selman-i Farisi, Ebu H&uuml;reyre, Cabir b. Abdullah, Huzeyfe b. Useyd Gıfari, C&uuml;beyr b. Mut&#39;im, Hasan b. Ali (a.s), Fatımat-uz Zehra (s.a), &Uuml;mm&uuml; Hani bint-i Ebi Talib ve &Uuml;mm&uuml; Seleme.<br />\n	Ali (a.s) kendi hilafeti d&ouml;neminde, bir g&uuml;n bir topluluğun arasında aya-ğa kalkarak, orada bulunanlardan; Gadir-i Hum vakıasına şahid olan-ların ve Sekaleyn Hadisi&#39;ni Allah Resul&uuml;&#39;nden duyanların şahitlik etme-lerini istediğinde, aralarında; Huzey-fe b.Sabit, Sehl b. Sa&#39;d, Adiy b. Hatem, Ukbe b. Amr, Ebu Eyyub Ensari, Ebu Said Hudri, Ebu Şureyh Huzai, Ebu Kudame, Ebu Ya&#39;la Ensari ve Ebu Haysem et-Tihan gibi şahsiyetlerin bulunduğu on yedi kişi ayağa kalkıp, bu vakıaya şahid ol-duklarını s&ouml;ylediler.&quot;9<br />\n	Ahmed b. Hacer Heysemi ş&ouml;yle yazıyor: &quot;Sahabeden yirmiyi aşkın bir grup, Sekaleyn Hadisi&#39;ni rivayet etmiştir.&quot;10<br />\n	Seyyid Haşim Behrani, &quot;Gayet-ul Meram&quot; adlı kitabında; &quot;Sekaleyn Hadisi hakkında, Ehl-i S&uuml;nnet kitap-larından otuz dokuz, Şia kitapların-dan da seksen iki hadis nakletmiş-tir.&quot;11<br />\n	Sekaleyn hadisinin ge&ccedil;tiği bazı Ehl-i S&uuml;nnet kaynakları:<br />\n	Ahmed b. Hanbel, M&uuml;sned, c.3, s.17-59 ve c.4, s.366-371 ve c.5, s.181-189.<br />\n	Ebu-l Feda İsmail b. Kesir, Siret-un Nebeviye&#39;de; c.4, s.416.<br />\n	Fahr-i Razi, et-Tefsir-&uuml;l Kebir, c.8, s.163.<br />\n	İbn-i Sabbağ, el-Fusul-&uuml;l Muhim-me; s.22.<br />\n	Muvaffak b. Ahmed Hanefi Harezmi, Menakıb, s.93.<br />\n	S&uuml;leyman b. İbrahim Kunduzi, Yenabi-ul Mevedde, s.31-45.<br />\n	Muhammed b. Ali es-Sabban, Nur-ul Ebsar&#39;ın hamişinde basılan İs&#39;af-ur Rağibin, s.110.<br />\n	İbn-&uuml;l Cevzi, Tezkiret-&uuml;l Havas, s.332.<br />\n	Muhibbuddin Taberi, Zehair-ul Ukba, s.16.<br />\n	Muhammed b. Yusuf Zerendi Hanefi, Nezm-&uuml; D&uuml;rer-is Simtayn, s.231-233.<br />\n	Ali b. H&uuml;sam&uuml;ddin Muttaki, M&uuml;sned-i Ahmed&#39;in hamişinde basılan M&uuml;ntehab-u Kenz-il Ummal, c.1, s.69-101; c.2, s.39; c.5, s.95.<br />\n	Ahmed Şehab&uuml;ddin Haffaci, Nesim-ur Riyaz, c.3, s.410.<br />\n	Ve diğerleri.<br />\n	Bu hadisten şu &ouml;nemli &uuml;&ccedil; sonuca varabiliriz:<br />\n	1- Ehl-i Beyt, Kur&#39;an gibi mu&#39;te-ber bir ilmi merci ve uyulması gere-ken şer&#39;i h&uuml;ccettir; s&ouml;zlerinin tamamı sahihtir. Kim onlara uyarsa, doğru yoldan sapmaz.<br />\n	2- Nasıl ki, Kur&#39;an kıyamete ka-dar baki kalacaksa, Ehl-i Beyt de Kur&#39;an&#39;la birlikte kıyamete kadar baki kalacaktır.<br />\n	3- Kur&#39;an ve Ehl-i Beyt, hi&ccedil;bir za-man birbirinden ayrılmayacaktır. Bir m&uuml;sl&uuml;man, &quot;Kur&#39;an bize yeter&quot; veya &quot;Ehl-i Beyt bize yeter&quot; diyemez. &Ccedil;&uuml;nk&uuml; bunların ikisi de birbirinden ayrılmaz.<br />\n	Ahmed b. Hacer Heysemi yazı-yor:<br />\n	&quot;Resulullah (s.a.a), Kur&#39;an ve Ehl-i Beyt&#39;ini &quot;Sekaleyn&quot; diye adlan-dırmıştır. &Ccedil;&uuml;nk&uuml; Arab&ccedil;ada &quot;sekal&quot; dikkatle korunması gereken değerli ve g&uuml;zel şeylere denir. Kur&#39;an ve Ehl-i Beyt de b&ouml;yledir. Zira her ikisi de ilm-i led&uuml;nni (Allah vergisi ilim), y&uuml;ce hikmet ve sırların ve de şer&#39;i h&uuml;k&uuml;mlerin kaynağıdır. Bu nedenle Resulullah (s.a.a) halkı, Kur&#39;an ve Ehl-i Beyti&#39;ne sarılmaya ve onları takib etmeye teşvik ve davet ediyordu.&quot;12</p>\n\n<p>\n	Ehl-i Beyt Kimlerdir?<br />\n	Ehl-i Beyt, kelime manası olarak bir evde aile b&uuml;y&uuml;ğ&uuml;n&uuml;n sorumluluğu altında yaşayan kimselere denir. &Ouml;y-leyse Resulullah&#39;ın (s.a.a) evinde ve sorumluluğunda yaşayan herkese onun ehl-i beyti diyebilir miyiz?<br />\n	H&uuml;k&uuml;m ile mevzu (yargı ile konu) arasında tenas&uuml;b (uyum) olması gerekir ilkesi gereğince, b&ouml;yle bir ih-timal &ccedil;ok uzaktır. &Ccedil;&uuml;nk&uuml; hadislerde Ehl-i Beyt, takip edildiğinde dalalet ve hataya d&uuml;ş&uuml;rmeyen, g&uuml;venilir bir ilmi merci olarak tanıtılmıştır. &Ouml;y-leyse onlar dinin h&uuml;k&uuml;mlerini tam anlamıyla bilen, her t&uuml;rl&uuml; hata ve g&uuml;nahtan korunmuş olan kimseler olmalı. Halbuki bu &ouml;zellikler, Pey-gamber&#39;in (s.a.a) aile fertlerinin t&uuml;m&uuml;nde mevcut değildir. Sonu&ccedil; olarak;&nbsp;&nbsp;&nbsp; Resulullah&#39;ın Ehl-i Beyt&#39;in-in belirli ve &ouml;zel kişiler olduğunu s&ouml;yl&uuml;yoruz.<br />\n	Sekaleyn Hadisi&#39;yle ilgili olarak Zeyd b. Erkam&#39;dan; &quot;Ehl-i Beyt kim-lerdir? Acaba Peygaber&#39;in hanımları mı?&quot; diye sorulduğunda ş&ouml;yle cevap verdi: &quot;Allah&#39;a andolsun, hayır. Boşanıp babasının veya yakınlarının evine gitme ihtimali bulunan kadın, nasıl Ehl-i Beyt olabilir. Ehl-i Beyt; kendilerine sadaka verilmesi haram kılınan Resulullah&#39;ın evlatlarıdır.&quot; 13<br />\n	Yine Ahmed b. Hacer ş&ouml;yle yazı-yor:<br />\n	&quot;Takip edilmesi vurgulanmış kim-selerin, Allah&#39;ın Kitabı&#39;nı ve Resullul-lah&#39;ın S&uuml;nneti&#39;ni eksiksiz olarak bil-meleri gerekir. &Ccedil;&uuml;nk&uuml; ancak b&ouml;yle kimseler Allah&#39;ın Kitabı&#39;ndan hi&ccedil;bir zaman ayrılmazlar. Bu nedenle de diğer alimlerden &uuml;st&uuml;n sayılırlar. Zira, Allah, onları her t&uuml;rl&uuml; pislik ve g&uuml;nahtan arındırmıştır.&quot;14<br />\n	Bunun i&ccedil;in bazı kaynaklarda, Sekaleyn hadisinin devamında şu c&uuml;mle yer almıştır: &quot;Onlardan, ne &ouml;ne ge&ccedil;in ve ne de arkada kalın, sonra helak olursunuz. Onlara bir-şey &ouml;ğretmeye kalkışmayın, Onlar daha iyi bilirler.&quot; 15<br />\n	Allah&#39;ın Resul&uuml; (s.a.a) de Ehl-i Beytini tanıtmıştır. Bir rivayette, &Uuml;mm&uuml; Seleme ş&ouml;yle diyor: &quot;Tathir Ayeti (Ancak Allah, siz Ehl-i Beyt&#39;-ten g&uuml;nah ve pisliği gidermek ve sizi tertemiz yapmak istiyor. (Ahzab/33-) benim evimde nazil oldu ve Resulullah; Ali, Fatıma, Hasan ve H&uuml;seyn&#39;i &ccedil;ağırması i&ccedil;in birini g&ouml;n-derdi. Onlar geldiği zaman da, &quot;İşte bunlar benim Ehl-i Beytimdir&quot; dedi.&quot;16<br />\n	Resulullah&#39;ın (s.a.a) &Uuml;veyoğlu &Ouml;mer b. Ebi Seleme ş&ouml;yle diyor:<br />\n	&quot;Tathir Ayeti, Resulullah &Uuml;mm&uuml; Seleme&#39;nin evindeyken nazil oldu. Allah&#39;ın Resul&uuml;; Fatıma, Hasan ve H&uuml;seyn&#39;i yanına &ccedil;ağırdı. Hz. Ali de arkasında olduğu halde &uuml;zerlerine bir aba &ouml;rtt&uuml; ve ş&ouml;yle dedi: &quot;Allah&#39;ım, bunlar benim Ehl-i Beytimdir; her t&uuml;rl&uuml; pisliği onlardan gider ve on-ları tertemiz kıl.&quot; O sırada &Uuml;mm&uuml; Seleme; &quot;Ya Resulullah, ben de on-larla birlikte miyim?&quot; diye sorduğun-da; &quot;Sen yerinde kal, sen de iyiler-densin&quot; dedi.&quot;17<br />\n	Amr b. Sa&#39;d, babasından rivayet ediyor: &quot;Al-i İmran Suresi&#39;nin 61. ayeti (Sana bilgi geldikten sonra, İsa hakkında kim seninle m&uuml;na-kaşaya kalkışırsa de ki: &quot;Gelin, oğullarımızı ve oğullarınızı, kadın-larımızı ve kadınlarınızı, kendimizi (bizden olanları) ve kendinizi (sizden olanları) &ccedil;ağıralım. Sonra hepimiz dua edip yalvaralım da, Allah&#39;ın lanetini yalancıların &uuml;ze-rine isteyelim.) nazil olduğu zaman, Resulullah (s.a.a); Ali, Fatıma, Ha-san ve H&uuml;seyn&#39;i &ccedil;ağırıp; &quot;Allah&#39;ım bunlar benim Ehl-i Beytimdir.&quot; dedi.&quot;18<br />\n	Resulullah&#39;ın hanımı Aişe&#39;den ri-vayet edilmiştir:<br />\n	&quot;Resulullah (s.a.a) bir sabah, sır-tında siyah kıldan dokunmuş işlemeli bir abayla dışarı &ccedil;ıktı. O anda Hasan geldi ve Resulullah onu abanın i&ccedil;ine aldı. Daha sonra sırasıyla; H&uuml;seyin, Fatıma, ve Ali geldi. Onları da aba-nın i&ccedil;ine alıp Tathir Ayeti&#39;ni (Ahzab/33) okudu.&quot; 19<br />\n	Şimdiye kadarki hadislerden, Ehl-i Beyt&#39;in belirli şahıslar olduğu ve Hz. Ali, Hz. Fatıma, Hz. Hasan ve Hz. H&uuml;seyin olduğunu a&ccedil;ık&ccedil;a belirt-miş olduğu anlaşıldı. Resulullah (s.a.a) kendisinden sonra, m&uuml;sl&uuml;man-lara Ehl-i Beyt&#39;ten olan imamlarını ve ilmi mercilerini tanıtmışlardır. Ay-rıca, Peygamber (s.a.a) bu kimselerin &ouml;zelliklerini, sayılarını ve hatta isimlerini dahi a&ccedil;ıklamıştır.<br />\n	Mesela, bir rivayette Ali (a.s) hal-ka: &quot;Allah aşkına s&ouml;yleyin! Resu-lullah&#39;ın (s.a.a) son hutbesini eda etmek i&ccedil;in ayağa kalkarak; &quot;Ey halk, ben, Allah&#39;ın Kitabı ve Ehl-i Beytimi aranızda bırakıyorum. Bu ikisine sımsıkı sarılın ki, sapmaya-sınız. &Ccedil;&uuml;nk&uuml; her şeyden haberdar olan alemlerin Rabbi, bu ikisinin Havuz&#39;da bana kavuşuncaya kadar birbirinden ayrılmayacağını bana haber vermiştir&quot; diye buyurduğunu ve o esnada &Ouml;mer b. Hattab&#39;ın yerinden kalkıp: &quot;Ya Resulullah, acaba Ehl-i Beytinizin hepsi de mi aynı &ouml;zelliğe sahiptir?&quot; dediğinde, Resulullah da: &quot;Hayır. Ama, ilki kardeşim, vezirim, varisim ve m&uuml;-&#39;minlerin velisi olan Ali, sonra Hasan ve H&uuml;seyin, daha sonra H&uuml;seyin&#39;in soyundan kıyamete ka-dar birbiri ardınca gelecek olan dokuz vasim dediğim gibidir (Yani, Ehl-i Beytimdir). Onlar; yery&uuml;z&uuml;n-de Allah&#39;ın şahidleri, kullarına h&uuml;cceti, ilahi ilmin hazinesi ve hikmetin madenleridirler. Kim onlara itaat ederse, Allah&#39;a itaat etmiş ve kim onlara baş- kaldırırsa Allah&#39;a başkaldırmış sayılır.&quot; bu-yurduğunu bilmiyor musunuz?&quot; dediğin de, orada bulunanların hepsi, bu s&ouml;zleri Resulullah&#39;ın (s.a.a) s&ouml;yle-diğine şahitlik ediyoruz, dediler.20<br />\n	İbrahim b. Muhammed C&uuml;veyni, Abdullah b. Ab-bas&#39;tan rivayet ediyor: &quot;Re-sulullah&#39;ın (s.a.a); &quot;Ben, Ali, Hasan, H&uuml;seyin ve H&uuml;seyn&#39;in soyundan do-kuz kişi temiz ve ma-sumuz.&quot; dediğini duy-dum.&quot;21</p>\n\n<p>\n	Sefine Hadisi:<br />\n	İbn-i Abbas, Resulul-lah&#39;tan ş&ouml;yle rivayet ediyor:</p>\n\n<p>\n	&quot;Ehl-i Beyt&#39;imin mi-sali, Nuh&#39;un gemisine benzer. Kim ona bindiyse kurtuldu, kim ondan y&uuml;z &ccedil;evirdiyse boğuldu ve helak oldu.&quot;22<br />\n	İslam Peygamberi, bu hadiste de Ehl-i Beyt&#39;i, m&uuml;sl&uuml;manlara ilmi mer-ci olarak tanıtmış, s&ouml;z ve amellerini muteber ve sahih bilmiştir. Hadisten anlaşıldılğı &uuml;zere, m&uuml;sl&uuml;manlar, da-lalet ve sapıklıktan kurtulmak i&ccedil;in, Ehl-i Beyt&#39;i takip etmekle y&uuml;k&uuml;ml&uuml;-d&uuml;rler.</p>\n\n<p>\n	Peygamber (s.a.a) N&uuml;b&uuml;vvet İlmini Ali İbn-i Ebi Talib&#39;e (a.s) &Ouml;ğretmiştir<br />\n	Resulullah (s.a.a): Ehl-i Beyt&#39;imin misali, Nuh&#39;un gemisine benzer. Kim o gemiye bindiyse kurtuldu, kim ondan y&uuml;z &ccedil;evirdiyse boğuldu ve helak oldu.<br />\n	M&uuml;sl&uuml;manların, Asr-ı Saadet d&ouml;-neminin zor ve buhranlı şartlarında, dinin t&uuml;m &ouml;ğretilerini, h&uuml;k&uuml;mlerini ve kanunlarını kavrayıp koruyabilecek kapasitede olmadıkları ve buna hazır-lıklı bulunmadıkları aşikar olarak belliydi. Ayrıca, Resulullah (s.a.a) biliyordu ki; İslam&#39;ın yayılması ve bekasında, m&uuml;sl&uuml;manların ihtiya&ccedil; zamanında başvu-rabilecekleri, dini t&uuml;m&uuml;yle eksiksiz olarak bilen ve her t&uuml;rl&uuml; hatadan ma-sum olan bir ilmi merciin olması ve en &ouml;nemlisi de n&uuml;-b&uuml;vvet ilminin, yu-karıda sayılan &ouml;-zelliklere sahip ve Resulullah&#39;a (s.a.a) vasi olabilecek bi-risine &ouml;ğretilmesi gerekmektedir. Bu nedenlerle Resulul-lah, Ali ibn-i Ebi Talib&#39;i (a.s) kendi-sine vasi se&ccedil;erek ilah&icirc; ilimleri ve dinin h&uuml;k&uuml;mlerini ya-vaş yavaş ona &ouml;ğretti. Rivayetlere g&ouml;re, Hz. Resulullah (s.a.a) bu iş i&ccedil;in Allah tarafından g&ouml;revlendirilmişti.<br />\n	Bir rivayette Ali (a.s) ş&ouml;yle buyuruyor: &quot;Resulullah (s.a.a) beni kendisine yaklaştırdı ve ş&ouml;yle bu-yurdu: &quot;Allah bana, seni kendime yaklaştırmamı ve sana s&ouml;yledik-lerimi duyup ezberlemeni emret-miştir.&quot; Ve daha sonra şu ayet nazil oldu: &quot;Ger&ccedil;eği belleyip-kav-rayabilen kulaklar da, onu belle-yip-kavrasın.&quot;23<br />\n	İbn-i Abbas rivayet etmiştir: Hak-ka Suresi&#39;nin 12. ayeti nazil olduğun-da Resulullah ş&ouml;yle buyurdu:<br />\n	&quot;Allah&#39;tan, Ali&#39;nin kulağını, ayette ge&ccedil;en kulaklardan kılmasını istedim.&quot;<br />\n	Ali (a.s) ş&ouml;yle diyordu: &quot;Allah Resul&uuml;&#39;nden duyduğum her şeyi iyice ezberledim ve onları hayatım boyunca unutmadım.&quot;24<br />\n	İbn-i Abbas Resulullah&#39;tan rivayet ediyor: &quot;Mi&#39;rac&#39;a gittiğim zaman, Allah benimle konuştu. &Ouml;ğrendi-ğim her şeyi Ali&#39;ye &ouml;ğrettim. O, benim ilmimin kapısıdır.&quot;25<br />\n	Hz. Ali (a.s) bir hutbesinde ş&ouml;yle buyuruyor:<br />\n	&quot;Allah&#39;ın salatı ona ve soyuna olsun, Resulullah&#39;a ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. Hen&uuml;z &ccedil;ocuktum; o, beni hima-yesine aldı... Ne bir yalan s&ouml;ylediği-mi duymuştur, ne de bir k&ouml;t&uuml;l&uuml;k ettiğimi g&ouml;rm&uuml;şt&uuml;r. O, s&uuml;tten kesi-ldiğinden itibaren Allah, melekle-rinden pek b&uuml;y&uuml;k bir meleği ona eş etmişti; o melek gece-g&uuml;nd&uuml;z, ona y&uuml;celikler yolunu g&ouml;sterdi; ona, en g&uuml;zel huyları &ouml;ğretti. Ben de her an, anasının ardından giden deve yavrusu gibi, onun ardından giderdim. O, bana her g&uuml;n, huy-larından birini belleterek ona uy-mamı buyururdu. Her yıl Hira dağına &ccedil;ekilerek kulluğa koyu-lurdu. (O zaman) onu ben g&ouml;r&uuml;r-d&uuml;m, başkası g&ouml;remezdi. O g&uuml;n İslam, Resulullah&#39;la (Allah&#39;ın sala-tı ona ve soyuna olsun)&nbsp; Hatice&#39;den başkasının evinde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahiy ve peygamberlik nurunu g&ouml;r&uuml;rd&uuml;m, peygamberlik kokusunu duyardım. ona vahiy gelirken şeytanın ferya-dını duydum ve &quot;Ya Resulullah bu feryat nedir?&quot; dedim. Buyurdu ki: &quot;Bu feryat eden şeytandır; halkın kendisine kulluk etmesinden &uuml;mi-dini kesti artık. Sen, benim duyduğumu duymaktasın, g&ouml;rd&uuml;-ğ&uuml;m&uuml; g&ouml;rmektesin; ancak sen peygamber değilsin; fakat vezirsin ve hayır &uuml;zerindesin, ona ulaş-mışsın.&quot;26<br />\n	Hz. Ali&#39;den, &quot;Sizin ni&ccedil;in diğer sahabilerden daha fazla hadis riva-yetiniz var?&quot; diye sorulduğunda ş&ouml;yle dedi: &quot;Ben, Resulullah&#39;tan bir şey sorduğumda cevap verir, sustuğum zaman da kendisi konuşmaya baş-lardı.&quot;27<br />\n	Ali (a.s) bir hadiste ş&ouml;yle buyuru-yor: &quot;Ben, her g&uuml;n, her gece Resu-lullah&#39;ın huzuruna varır, onunla her konuda konuşurdum. Sırrının mahremiydim. Benden saklı bir&nbsp; şeyi yoktu. Ashab, Resulullah&#39;ın benden başka kimseye b&ouml;yle davranmadığını bilirdi. Sık sık evime gelirdi. Beraberliğimiz onun evinden &ccedil;ok benim evimde olurdu. Bazen evine gittiğimde, hanımlarını ayrı bir yere g&ouml;nderir ve ikimiz kalırdık. Ama o, benim eve geldi-ğinde, benimle yalnız kalmak i&ccedil;in, Fatıma ve &ccedil;ocuklarımdan hi&ccedil; biri-ne, bizi yalnız bırakın, demezdi. O&#39;na soru sorduğum zaman cevap verir, sorum tamamlanıp sustuğum zaman da kendisi anlatmaya baş-lardı. Kendisine inen t&uuml;m ayetleri, bana okuyup &ouml;ğretti ve ben kendi elimle onları yazdım. Ayetlerin tef-sirini, nasih ve mensuhunu, muh-kem ve m&uuml;taşabihini, hass ve ammını bana &ouml;ğretti; bana onları kavrayıp hıfzetme g&uuml;c&uuml; bağışlaması i&ccedil;in de, Allah&#39;a dua etti. Benim i&ccedil;in, bu duayı ettikten sonra hi&ccedil;bir Kur&#39;an ayetini ve yazdığım hi&ccedil;bir ilmi unutmadım. Allah&#39;ın, kendisi-ne &ouml;ğrettiği helal ve haramları, emir ve nehiyleri, ge&ccedil;mişte vuku bulmuş şeyleri, gelecekte meydana gelecek olayları, kendinden &ouml;nceki peygamberlere inen kitapları (b&uuml;-t&uuml;n bunların hepsini) o da bana &ouml;ğretti; ben de onları kavrayıp-belledim, bir tek harfini dahi unut-madım. Daha sonra elini g&ouml;ğs&uuml;me koyup Allah&#39;tan, kalbimi ilim ve nurla doldurmasını istedi. &quot;Ey Allah&#39;ın Resul&uuml;, anam-babam sana feda olsun, bana ettiğin o duadan sonra hi&ccedil;bir şeyi hatta yazmadıkla-rımı bile unutmadım; acaba bun-dan sonra da unutacağım diye bir kaygınız var mı?&quot; diye sorduğum-da; &quot;Hayır. Senin i&ccedil;in b&ouml;yle bir kaygım yok.&quot; buyurdu.&quot;28 &nbsp;<br />\n	Yine, Ali (a.s) buyuruyor ki: &quot;Allah&#39;a andolsun, nazil olan her ayetin ne hakkında, nerede ve ki-min i&ccedil;in indiğini biliyorum. &Ccedil;&uuml;nk&uuml;, Allah, bana bilen bir kalp ve natık bir dil ihsan etmiştir.&quot;29<br />\n	Bu nedenlerle, Resulullah (s.a.a), Hz. Ali&#39;yle yakından ilgilendi, vahiy yoluyla &ouml;ğrendiği her şeyi ona &ouml;ğret-ti, Allah&#39;tan, Hz. Ali&#39;nin &ouml;ğrendikle-rini unutmamasını istedi ve bu duası kabul oldu. &Ccedil;&uuml;nk&uuml;, Ali (a.s) &ouml;ğrendi-ği hi&ccedil;bir şeyi unutmadı.</p>\n\n<p>\n	Hz. Ali, Resulullah&#39;ın (s.a.a) İlminin Hazinesi</p>\n\n<p>\n	Ali (a.s), kendi zati yetenekleri, Resulullah&#39;ın (s.a.a) inayeti ve ilahi yardımlar sayesinde t&uuml;m ilimlerin ha-zinesi olmuştur. Bu ger&ccedil;eği Resulul-lah (s.a.a) bir&ccedil;ok yerde beyan etmiştir. Mesela:<br />\n	Resulullah (s.a.a), Ali&#39;ye ş&ouml;yle buyrdu: &quot;İlim sana afiyet olsun ey Ebu-l Hasan, sen ilmi su gibi i&ccedil;tin, susuzluğunu giderdin.&quot;30<br />\n	Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Ben ilim şehriyim, Ali onun kapı-sıdır. İlim isteyen kapıdan girme-lidir.&quot;31<br />\n	Resulullah (s.a.a) ş&ouml;yle buyurdu: &quot;Ey Ali, Ben ilim şehriyim, sen kapısısın. Şehre kapısından başka bir yerden girilebileceğini s&ouml;yleyen, yalancıdır.&quot;32<br />\n	Peygamber (s.a.a) buyurdu:<br />\n	&nbsp;&quot;Ben hikmet eviyim, Ali onun kapısıdır.&quot; 33<br />\n	Selman-i Farisi, Resulullah&#39;tan (s.a.a) ş&ouml;yle rivayet ediyor: &quot;Benden sonra halkın en bilgilisi Ali ibn-i Ebi Talib&#39;dir.&quot;34<br />\n	Abdullah ş&ouml;yle rivayet ediyor: &quot;Resululah&#39;ın huzurundaydım. Ali&#39;yi, kendisine sorduğumda ş&ouml;yle buyur-du: &quot;Hikmet on kısma ayrılmıştır. Dokuz kısmı Ali&#39;ye, bir kısmı da diğerlerine verilmiştir.35<br />\n	Enes b. Malik rivayet etmiştir: Resulullah, Ali&#39;ye ş&ouml;yle buyurdu: &quot;Benden sonra &uuml;mmetimin ihtilafa d&uuml;şt&uuml;ğ&uuml; şeyleri sen a&ccedil;ıklayacak-sın.&quot;36<br />\n	Ebu Said Hudri&#39;den rivayet edil-miştir: Resulullah (s.a.a) ş&ouml;yle bu-yurdu: &quot;H&uuml;k&uuml;m vermede &uuml;mmeti-min en &uuml;st&uuml;n&uuml; ve en bilgilisi Ali ibn-i Ebi Talib&#39;dir.&quot;37<br />\n	Selman-i Farisi, Resulullah&#39;tan ri-vayet etmiştir: &quot;Benden sonra Ali ibn-i Ebi Talib, &uuml;mmetimin en bil-gilisidir.&quot;38</p>\n\n<p>\n	Ali (a.s) Bildiklerini, Diğer İmamlara Ulaşması İ&ccedil;in Yazıyordu</p>\n\n<p>\n	Ali ibn-i Ebi Talib (a.s), hata ve unutkanlıktan masumdu ve hadisleri yazmaya ihtiyacı yoktu ama, başka-larına ulaşması i&ccedil;in, duyduklarını bir kitaba yazması konusunda Resulul-lah (s.a.a) tarafından g&ouml;revlendiril-mişti.<br />\n	Emir-&uuml;l M&uuml;&#39;minin Ali ibn-i Ebi Talib (a.s) rivayet ediyor: &quot;Allah&#39;ın Resul&uuml; ş&ouml;yle buyurdu: &quot;Ey Ali, Sana &ouml;ğrettiğim şeyleri yaz.&quot; &quot;Ya Resulullah, unutmamdan mı kor-kuyorsun?&quot; dedim. Buyurdu: &quot;Ha-yır. &Ccedil;&uuml;nk&uuml; Allah&#39;tan, seni hafız karar kılmasını istemişim; ama, kendinden sonraki imamlara ulaş-ması i&ccedil;in yaz.&quot;39<br />\n	Ali (a.s) da, Resulullah&#39;ın (s.a.a) emrine uyarak bildiklerini yazıyordu. Bu kitaplar diğer imamlara ulaştı ve onlar da bu kitaplardan rivayet etme-ye başladılar. Buna birka&ccedil; &ouml;rnek ve-relim:<br />\n	Muhammed b. Hakim, İmam Musa b. Cafer&#39;den rivayet ediyor: &quot;Sizden &ouml;nceki milletler, kıyasla amel ederek helak oldular. Halbuki sizin peygamberiniz, helalinden ha-ramına kadar dinini tamamlayıp aranızdan ayrıldı. İhtiyacınız olan her şeyi hayattayken getirdi. Ge-tirdikleri, bir kitap halinde Ehl-i Beyt&#39;in yanında mevcuttur. O ki-tapta, el ayasının &ccedil;izilmesinin diyeti dahi a&ccedil;ıklanmıştır.40<br />\n	Azafir Seyrefi ş&ouml;yle rivayet edi-yor: Hakem b. Uteybe ile birlikte Hz. B&acirc;kır&#39;ın huzurundaydık. Hakem de-vamlı soru soruyor, İmam B&acirc;kır da ihtiramla cevap veriyordu. Bir konu-da ihtilafa d&uuml;şt&uuml;ler. İmam oğluna ş&ouml;yle dedi: &quot;Oğlum, kalk o eski b&uuml;-y&uuml;k kitabı bana getir.&quot; Kitabı a&ccedil;ıp ihtilaf ettikleri konuyu bulduktan sonra, ş&ouml;yle buyurdu: &quot;Bu yazı Ali&#39;-nin (a.s) yazısı ve Resulullah&#39;ın (s.a.a) &ouml;ğrettikleridir. Ey Ebu Mu-hammed, Allah&#39;a andolsun, sen, Seleme ve Ebu-l Mikdam nereye giderseniz gidin, kendilerine Ceb-rail&#39;in nazil olduğu kimselerin il-minden daha doğru bir ilim bula-mazsın.&quot;41<br />\n	Zurare, imam Sadık&#39;tan (a.s); tilki ve sincab gibi hayvanların k&uuml;rk&uuml; &uuml;ze-rinde kılınan namazın sahih olup olmadığını sorduğunda, İmam Sadık, Resulullah&#39;ın imlasıyla yazılmış bir kitap &ccedil;ıkardı. O kitabta ş&ouml;yle yazılıy-dı: &quot;Eti haram olan her hayvanın k&uuml;rk&uuml;, kılı, derisi ve g&uuml;bresi &uuml;ze-rinde namaz kılınmaz.&quot;42<br />\n	Bekr b. Kerb Seyrefi ş&ouml;yle rivayet eder: Hz. Sadık&#39;tan (s.a) ş&ouml;yle buyur-duğunu duydum: &quot;Bizde &ouml;yle bir şey var ki, yanımızda olduğu s&uuml;rece, biz halka değil, halk bize muhta-&ccedil;tır. O şey, i&ccedil;inde b&uuml;t&uuml;n helal ve haramların bulunduğu, Resulul-lah&#39;ın imlası ve Ali ibn-i Ebi Ta-lib&#39;in hattıyla yazılan bir kitap-tır.&quot;43<br />\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, hadislerden de anlaşıldığı &uuml;zere, Ehl-i Beyt&#39;in elinde, Resulullah&#39;ın imlası ve Hz. Ali&#39;nin hattıyla yazılı, halkın her t&uuml;rl&uuml; dini, ilmi ihtiya&ccedil;larını kapsayan ve Ehl-i Beyt&#39;in, gerektiği yerlerde fayda-landığı bir kitap veya kitaplar vardı.<br />\n	Resulullah (s.a.a) ve Hz. Ali bu kitapların hazırlanması i&ccedil;in, Allah&#39;ın emri ve &ouml;nceden hazırlanan progra-ma uygun olarak, b&uuml;y&uuml;k emek har-cıyorlardı. Bu işte iki b&uuml;y&uuml;k ama&ccedil;-ları, hedefleri vardı:<br />\n	1- Dini ilimler zaman aşımına uğ-ramasın ve Resulullah&#39;ın imlası ve Hz. Ali&#39;nin yazısıyla hazırlanmış ki-taplar halinde, m&uuml;sl&uuml;manların baş-vurabileceği mu&#39;teber bir kaynak olarak Ehl-i Beyt&#39;in elinde bulunsun.<br />\n	2- M&uuml;sl&uuml;manlar, dinin en iyi reh-berleri ve n&uuml;b&uuml;vvet ilminin koru-yucuları olan Ehl-i Beyt&#39;e y&ouml;nelsin-ler. &Ccedil;&uuml;nk&uuml; onlarda başkalarında bu-lunmayan kaynak kitaplar vardır ve m&uuml;sl&uuml;manlar, dini ilimler ve şeriat h&uuml;k&uuml;mleri konusunda onlara başvurduklarında kesinlikle g&uuml;venilir olan bir ilmi mercie başvurmuş olacaklardır. B&ouml;ylelikle de Resulul-lah, Ehl-i Beyt&#39;in ilmi merciliğini pe-kiştirmiş oluyordu.</p>\n\n<p>\n	Babaları Yoluyla Hadis Nakletmek<br />\n	Ali (a.s) ve onun neslinden olan on bir masum imam, hadislerini doğ-rudan veya dolaylı olarak Resulul-lah&#39;tan (s.a.a) naklederler. Yani, Resulullah&#39;ın Hz. Ali&#39;ye &ouml;ğrettiği ha-disleri; Ali (a.s) de İmam Hasan&#39;a, o da İmam H&uuml;seyn&#39;e aktarıyordu ve b&ouml;ylece hadisler birer birer imam-ların hepsine ulaşmış oluyordu. Ayrı-ca, hadislerin bir&ccedil;oğu s&ouml;zl&uuml; olarak da imamlara ulaşmıştır. Bu şekilde her imam hadislerini, babaları yoluyla Resulullah&#39;tan (s.a.a) rivayet ediyor-lardı. Bu konuda imamlardan gelen rivayetler vardır. Mesela:<br />\n	Cabir, İmam B&acirc;kır&#39;ın (a.s) ş&ouml;yle buyurduğunu rivayet ediyor: &quot;Ey Cabir, eğer biz, kendimizden hadis s&ouml;ylemiş olsaydık, helak olanlardan olurduk. Halk altın ve g&uuml;m&uuml;ş&uuml; nasıl biriktiriyorsa, biz de (&ouml;ylece) Resulullah&#39;tan (s.a.a) elde ettiğimiz hadisleri, sizlere naklediyoruz.&quot;44<br />\n	Davud b. Ebi Ahval ş&ouml;yle der: İmam Sadık&#39;ın (a.s) ş&ouml;yle buyur-duğunu duydum: &quot;Eğer biz, kendi-mizden halka fetva verseydik, helak olanlardan olurduk. Verdiğimiz fet-valar, babalarımız yoluyla Resulul-lah&#39;tan (s.a.a) bize ulaşan hadis-lerdir. Halkın altın ve g&uuml;m&uuml;ş biriktirdiği gibi, biz de Resulullah&#39;ın hadislerini topla-dık.&quot;45<br />\n	&nbsp; Hişam b. Salim, Himad b. Osman ve diğerleri ş&ouml;le der: İmam Sadık&#39;ın (a.s) ş&ouml;yle dediğini duydum: &quot;Benim hadisim babamın, babamın hadisi ceddimin, ceddimin hadisi H&uuml;seyn&#39;in, H&uuml;seyn&#39;in hadisi Hasan&#39;ın, Hasan&#39;ın hadisi Emir-&uuml;l M&uuml;&#39;minin Ali&#39;nin, onun hadisi Resulullah&#39;ın ve Resulullah&#39;ın ha-disi de, Allah&#39;ın s&ouml;z&uuml;d&uuml;r.&quot;46<br />\n	Cabir der ki: Hz. B&acirc;kır&#39;a (a.s); &quot;Bana hadis s&ouml;ylediğin zaman sene-dini zikret.&quot; dediğimde ş&ouml;yle buyur-du: &quot;Babam, ceddim Resulullah&#39;-tan, Resulullah Cebrail&#39;den, o da Allah-u Teala&#39;dan rivayet eder. Sana s&ouml;ylediğim her hadis bu yolladır. Ey Cabir, doğru bir kim-seden &ouml;ğreneceğin bir hadis, sana d&uuml;nya ve d&uuml;nyadaki her şeyden daha iyidir.&quot;47</p>\n\n<p>\n	Netice<br />\n	B&uuml;t&uuml;n anlatılanlardan şu sonu&ccedil;la-ra varıyoruz:<br />\n	1- Resulullah (s.a.a), risaleti m&uuml;d-detince, &ouml;ng&ouml;r&uuml;lm&uuml;ş dakik ve &ouml;zverili bir programla, dinin b&uuml;t&uuml;n kanun-larını, h&uuml;k&uuml;mlerini ve &ouml;ğretilerini ya-vaş yavaş Ali&#39;ye (a.s) &ouml;ğretip, bu ko-nuda b&uuml;y&uuml;k &ccedil;aba harcayarak m&uuml;sl&uuml;-manların b&uuml;t&uuml;n ihtiya&ccedil;larını gidermiş ve g&uuml;venilir ellere teslim etmiş oldu.<br />\n	2- Ali (a.s), kendi zati istidat ve liyakati, Resulullah&#39;ın duası, kendi &ccedil;aba ve ciddiyetiyle t&uuml;m dini ilim ve &ouml;ğretileri, Resulullah&#39;tan &ouml;ğrenip ez-berledi ve asla unutmadı. B&ouml;ylece n&uuml;b&uuml;vvet ilminin hazinesi oldu.<br />\n	3- Hz. Ali, n&uuml;b&uuml;vvet ilmini iki yolla koruyordu:<br />\n	a) Ezberleyerek akılda tutuyordu.<br />\n	b) Resulullah&#39;ın emriyle, &ouml;ğren-diklerini, kendinden sonraki imamla-ra ulaşması i&ccedil;in, kitap veya kitaplara yazıyordu.<br />\n	4- Ali (a.s) de, ilmini aynı iki yol-la kendinden sonraki imamlara bırak-tı. Yani Peygamber&#39;in hadislerini s&ouml;z-l&uuml; olarak İmam Hasan&#39;a &ouml;ğretti ve ki-tapları da ona bıraktı. İmam Hasan&#39;a da aynı yolu izlemesini emretti.<br />\n	5- Allah&#39;ın Resul&uuml; (s.a.a) b&ouml;yle-likle İslam&#39;ın ger&ccedil;ek ilim ve &ouml;ğreti-lerini zaman aşımına uğramaktan ko-ruyup, onu g&uuml;venilir ellere teslim etmiş oldu.<br />\n	6- Ortam hazırlandıktan sonra, &quot;Sekaleyn&quot;,&nbsp; &quot;Sefine&quot; ve &quot;Ali Kur&#39;-an&#39;la, Kur&#39;an da Ali&#39;yle birliktedir.&quot; hadislerini, meveddet ayet ve ha-disini, ayrıca Tathir ayetini iblağ et-mekle Ehl-i Beyt&#39;i muteber bir ilmi merci olarak m&uuml;sl&uuml;manlara tanıtmış ve yeri geldiği zaman &ccedil;eşitli tabirlerle ilmi onlardan almayı tavsiye etmiştir.<br />\n	Eğer m&uuml;sl&uuml;manlar, Resullullah&#39;ın vefatından sonra, Ali&#39;nin ve Ehl-i Beyt&#39;in ilmi merciliğini kabul etmiş ve en azından ilim elde etmek i&ccedil;in bu aileye başvurmuş olsalardı, İslam&#39;ın hayat veren ger&ccedil;ek &ouml;ğretilerini elde edecek, mezhep farklılığı ve ihtilafına d&uuml;şmeyeceklerdi. B&uuml;t&uuml;n bunlar ger-&ccedil;ekleşseydi, d&uuml;nya şimdikinden daha farklı olurdu. Ama maalesef &ouml;yle olmadı ve m&uuml;sl&uuml;manlar, Ehl-i Beyt&#39;in ilmi merciliğinden de yavaş yavaş kopup, dinin h&uuml;k&uuml;m ve &ouml;ğrenimlerini &ouml;ğrenmek i&ccedil;in bu zengin ve g&uuml;venilir kaynaktan yeterince yararlanmadılar. İlmi ihtiya&ccedil;larını temin etmek i&ccedil;in sağa sola dağılarak, din hainleri ve hadis uyduranların tuzağına d&uuml;şt&uuml;ler. Bu da İslam&#39;a vurulan en b&uuml;y&uuml;k darbe olmuştur. Elbette ki bu komp-lolar yavaş yavaş ger&ccedil;ekleşti.<br />\n	Resulullah&#39;ın (s.a.a) ahiret yurdu-na irtihalinden sonraki o ilk d&ouml;nem-lerde m&uuml;sl&uuml;manlar,&nbsp; ihtiya&ccedil;larını gi-dermede az &ccedil;ok Ali&#39;ye (a.s) başvuru-yor, fetva ve h&uuml;k&uuml;m vermede onun ilminden faydalanıyorlardı. &Ouml;zellikle de &Ouml;mer ibn-i Hattab, zor meseleleri &ccedil;&ouml;zmesi i&ccedil;in defalarca Hz. Ali&#39;ye başvurmuş ve g&ouml;r&uuml;şlerinden yarar-lanmıştır. Buna birka&ccedil; &ouml;rnek verelim:<br />\n	İbn-i Abbas ş&ouml;yle diyor: &quot;Doğru s&ouml;zl&uuml; biri, Hz. Ali&#39;den (a.s) fetva ola-rak bir hadis naklettiğinde ona uyar-dık.&quot;48<br />\n	Ebu H&uuml;reyre, &Ouml;mer ibn-i Hat-tab&#39;ın ş&ouml;yle dediğini naklediyor: &quot;Ali, h&uuml;k&uuml;m vermede hepimizden &uuml;st&uuml;n-d&uuml;r.&quot; 49<br />\n	Said b. M&uuml;seyyib ş&ouml;yle diyor: &quot;&Ouml;mer devamlı, Ali&#39;nin olmadığı yer-de zor bir meseleyle kaşılaşmaktan Allah&#39;a sığınırdı.&quot;50<br />\n	Uzeynet-&uuml;l Abdi ş&ouml;yle diyor: &Ouml;mer&#39;in yanına gidip ş&ouml;yle sordum: &quot;Umre&#39;ye nereden başlayayım?&quot; Ş&ouml;y-le dedi: &quot;Ali&#39;nin yanına git ve ondan sor.&quot;51<br />\n	Resulullah&#39;ın hanımı Aişe&#39;den, ayakkabıya meshetmenin h&uuml;km&uuml; sorulduğunda; &quot;Gidip Ali&#39;den sorun.&quot; dedi.52<br />\n	Ebu Said Hudri ş&ouml;yle naklediyor: &Ouml;mer&#39;in, Ali&#39;den bir soru sorup ceva-bını aldığında ş&ouml;yle dediğini duydum; &quot;Ey Ebu-l Hasan, benim sağ kalıp, senin olmayacağın g&uuml;nden Allah&#39;a sığınırım.&quot;53<br />\n	Hulefa-i Raşidin d&ouml;neminde Hz. Ali&#39;nin (a.s) ilmi makam ve merciliğine daha fazla &ouml;nem g&ouml;ste-riliyor ve Ebu Bekr, &Ouml;mer, İbn-i Abbas, Ebu Said Hudri, Selman-i Farisi ve Ebuzer Gıfari gibi sahabe-nin ileri gelenleri fıkıh ve yargı konularında genellikle Hz. Ali&#39;nin g&ouml;-r&uuml;şlerinden yararlanırlardı. Onun ilmi makamını tanır ve ona başvur-maktan &ccedil;ekinmezlerdi. İslami hila-fetin hen&uuml;z saltanat ve padişahlığa d&ouml;n&uuml;şmediği o zamanlarda bu ka&ccedil;ı-nılmaz bir şeydi. &Ccedil;&uuml;nk&uuml; o d&ouml;nemde, Ali&#39;de (a.s) bulunan fazilet ve &uuml;st&uuml;nl&uuml;kleri bilen, onun takip edil-mesi ve ilminden yararlanılması i&ccedil;in Resulullah&#39;ın tavsiyelerini duyan bir-&ccedil;ok sahabe bulunuyordu. Yani o d&ouml;-nemde Hz. Ali&#39;nin zatında bulunan fazilet ve kemalleri ve ilmi makamını inkar ederek, Resulullah&#39;ın b&uuml;t&uuml;n tavsiyelerini g&ouml;rmezlikten gelip, onu bir anda siyasi, ictimai ve ilmi mer-cilik sahnesinden uzaklaştırıp m&uuml;nze-vi kılabilecek bir ortam hazır değildi. İşte bunun i&ccedil;in, siyaset sahnesinden uzaklaştırılmasına rağmen ilmi mer-ciliği hen&uuml;z s&ouml;z konusuydu.<br />\n	M&uuml;sl&uuml;manların, Ehl-i Beyt&#39;in ilmi merciliğinden uzaklaşması faciası, hilafetin saltanata d&ouml;n&uuml;ş&uuml;p ve taht-larını korumaktan başka ama&ccedil;ları ol-mayan kişilerin iş başına gelmesiyle zirveye ulaştı. Bu kimseler i&ccedil;in İslam kanunlarına riayet etmek, İslami ilimler kaynağına başvurmak ve on-ları tanımak asla s&ouml;z konusu değildi. İşte bu d&ouml;nemden itibaren, Ehl-i Beyt yavaş yavaş m&uuml;nzevi edildi ve onla-rın ilmi merciliği unutuldu. Bu akı-mın temeli, b&uuml;y&uuml;k bir ihtimalle Şam&#39;da atılıp daha sonra diğer b&ouml;lge-lere sı&ccedil;ramıştır.<br />\n	Şimdi akla ş&ouml;yle bir soru geliyor: Ehl-i Beyt&#39;e ilmi merci olarak artık başvurulmayışın sebebi neydi acaba? İmamet ve hilafetlerinin inkar edil-mesi ilmi merciliklerinin de mi unu-tulmasını gerektiriyordu? Resulul-lah&#39;ın&nbsp; (s.a.a), Ehl-i Beyt hakkındaki onca tavsiyesine rağmen m&uuml;sl&uuml;man-lar, neden onların&nbsp; ilmi merciliğinden uzaklaştılar?<br />\n	Bu sorunun tahlil ve tahkiki ve ona verilecek doğru cevap, geniş bir tarihi araştırmayı gerektirmektedir. Şimdilik şu kadarını s&ouml;ylemekle yeti-niyoruz ki, Ben&icirc; &Uuml;meyye ve Ben&icirc; Abbas h&uuml;kumetlerinin siyaseti, Ehl-i Beyt&#39;i unutturdu ve m&uuml;sl&uuml;manların, bu n&uuml;b&uuml;vvet ilminin zengin kayna-ğından mahrum kalmasına sebep oldu. Bunlar, Ehl-i Beyt&#39;in bir ilmi merci olarak dahi s&ouml;z konusu edil-mesini h&uuml;kumetleri i&ccedil;in tehlikeli g&ouml;r&uuml;yorlardı. Bunun sebebiyse a&ccedil;ıktı; Ehl-i Beyt, İslam&#39;ın ger&ccedil;ek h&uuml;k&uuml;m-lerinin ve Resulullah&#39;ın siretinin ter-c&uuml;manları ve yayıcısıydılar. Bu gibi ilimlerin halkın arasında yayılmasıy-sa, hakim g&uuml;&ccedil; i&ccedil;in b&uuml;y&uuml;k sorun olabilirdi. &Ccedil;&uuml;nk&uuml; onlar, İslam kanun-larına g&ouml;re değil, kendi istek ve arzularına g&ouml;re h&uuml;kmetmek isti-yorlardı.<br />\n	Ayrıca, Ehl-i Beyt&#39;in ilmi merci-liğinin s&ouml;z konusu olması, halkın onlara olan muhabbetlerinin artma-sına sebep olacaktı. Bu da h&uuml;k&uuml;m-darların istemediği bir şeydi. &Ccedil;&uuml;nk&uuml; onları kendilerine rakip olarak kabul ediyor ve onların halk tarafından tanınmasını h&uuml;kumetleri i&ccedil;in tehlikeli g&ouml;r&uuml;yorlardı.<br />\n	İşte bu nedenlerden dolayı, Ehl-i Beyt&#39;i siyaset sahnesinden uzaklaş-tırdıkları gibi ilmi mercilikden ve dini-i&ccedil;timai bir mevkiye sahip olmak-tan da uzaklaştırmaya &ccedil;alışıyorlardı. Yani, Ehl-i Beyt&#39;in ilmi merciliği, imamet ve rehberliklerinin kurbanı oldu.<br />\n	Ben&icirc; &Uuml;meyye ve Ben&icirc; Abbas hali-feleri bu tehlikeli emellerini ger&ccedil;ek-leştirmek i&ccedil;in, ellerinden geleni yap-maktan geri kalmadılar. Ehl-i Beyt&#39;i ve taraftarlarını, hapis, işkence, s&uuml;r-g&uuml;n ve iftiralara tabi tuttular. Hadis uydurarak, onlara gidip gelmeyi ve hadislerini dinleyip nakletmeyi ya-sakladılar. Bu baskı, İmam Hasan, İmam H&uuml;seyin ve İmam Seccad za-manında şiddetli olarak uygulanı-yordu. İşte bu zamanlarda, m&uuml;sl&uuml;-manlarla Ehl-i Beyt arasına engeller girdi ve sonraları da b&ouml;ylece devam etti. Bu baskı, İmam Bakır&#39;ın zama-nından sonra biraz azalmış ve Ehl-i Beyt&#39;i sevenler, n&uuml;b&uuml;vvet ilminin varislerinden az &ccedil;ok istifade ediyor-lardıysa da bu yeterli olmuyordu. &Ccedil;&uuml;nk&uuml; d&uuml;şmanlar yapacaklarını yap-mış ve m&uuml;sl&uuml;manları bir kere Ehl-i Beyt&#39;ten koparmışlardı. Bu nedenle Ehl-i Beyt&#39;in ilmi merciliği s&ouml;z konu-su olmuyor ve onlardan istifade etmenin gerekliliği hissedilmiyordu. &Uuml;stelik bu zamana kadar Ehl-i Beyt&#39;in ilmi merciliğini, zati ke-mallerini ve faziletlerini bilen ve Resulullah&#39;ın (s.a.a) onlar hakkındaki tavsiyelerini duyup-işiten muhlis sa-habiler de vefat etmişlerdi. Bu sebep-lerden s&ouml;zkonusu h&uuml;k&uuml;mdarlar b&uuml;t&uuml;n planlarını kolaylıkla gercekleştirebili-yorlardı.<br />\n	Elbette, m&uuml;sl&uuml;manlar arasında, b&uuml;t&uuml;n baskı ve kısıtlamalara rağmen, Ehl-i Beyt&#39;e uyan ve ilimlerinden isti-</p>\n\n<p>\n	Dipnotlar:</p>\n\n<p>\n	1- Necm/3-5.<br />\n	2- Sahih-i M&uuml;slim, c.4, s.1873.<br />\n	3- El-M&uuml;stedrek Ala-s Sahiheyn, c.3, s.109.<br />\n	4- Ensab-&uuml;l Eşraf, c.2, s.110.<br />\n	5- &Uuml;sd-&uuml;l Gabe c.2. s.12.<br />\n	6- Mecma-uz Zevaid, c.9, s.162.<br />\n	7- Tarih-i Bağdadi, c.8, s.442.<br />\n	8- M&uuml;stened-i İmam Ahmed b. Hanbel, c.3, s.59.<br />\n	9- Yenabi-ul Mevedde, s.41.<br />\n	10- Es-Sevaik-&uuml;l Muhrika, s.150.<br />\n	11- Gayet-ul Meram, s.211-84.<br />\n	12- es-Savaik-ul Muhrika, s.151.<br />\n	13- Sahih-i M&uuml;slim, c.4, s.1874.<br />\n	14- Es-Savaik-ul Muhrika, s.151.<br />\n	15- Es-Savaik-ul Muhrika.<br />\n	16- El-M&uuml;stedrek, c.3, s.146.<br />\n	17- &Uuml;sd-&uuml;l Gabe, c.2, s.12.<br />\n	18- El-M&uuml;stedrek, c.3, s. 150.<br />\n	19- Sahih-i M&uuml;slim, c.4, s.1883.<br />\n	20- Cami-u Ehadis-iş Şia, c.1, s.49.<br />\n	21- Feraid-&uuml;s Simtayn, c.2, s.133.<br />\n	22- Mecma-uz Zevaid, c.9, s.168; Yenabi-ul Mevedde, s.31; el-M&uuml;stedrek, c.3, s.151; Feraid-us Simtayn, c.2, s.242.<br />\n	23- Hakka/12.<br />\n	24- El-Menakıb Li-l Harezmi, s.199.<br />\n	25- Yenabi-ul Mevedde, s.79.<br />\n	26- Nehc-&uuml;l Belağa, Kasıa hutbesi.<br />\n	fade eden kimseler de vardı. Bunlar, İmamiye Şiası&#39;ndan olan kimselerdi ki, baskı ve vahşete rağmen, g&uuml;&ccedil;leri yettiğince Ehl-i Beyt&#39;in ilminden isti- fade ediyorlardı. Ehl-i S&uuml;nnet kitap-larında da Ehl-i Beyt&#39;ten hadisler g&ouml;r&uuml;lse de &ccedil;ok azdır.<br />\n	Son s&ouml;z olarak şunu diyebiliriz ki, eğer Ehl-i Beyt&#39;in ilmi merciliğine ge-reken ilgi ve saygı g&ouml;sterilmiş olsaydı, bug&uuml;n İslam alemi ve hatta b&uuml;t&uuml;n d&uuml;nya bu halde olmazdı.</p>\n\n<p>\n	27- Tabakat-u İbn-i Sa&#39;d, c.2, s.338;<br />\n	&nbsp;Ensab-&uuml;l Eşraf, c.2, s.98.<br />\n	28- Kafi, c.1, s.338.<br />\n	&nbsp;29- Tabakat, c.2, s.338.<br />\n	30- Zehair-ul Ukba, s.78. El-Menakıb Li-l Harezmi, s.41.<br />\n	31- Yenabi-ul Mevedde, s.82; el-Menakıb Lil- Harezmi: s.40; M&uuml;stedrek-i Hakim: c.3, s.127; Usd-&uuml;l Gabe, c.4, s.22.<br />\n	32- Yenabi-ul Mevedde: s.82.<br />\n	33- Yenabi-ul Mevedde: s.81.)Yenabi-ul Mevedde: s.81.<br />\n	34-&nbsp; Feraid-&uuml;s Simtayn, c.1, s.97.<br />\n	35- Feraid-&uuml;s Simtayn, c.2, s.94.<br />\n	36-&nbsp; M&uuml;stedrek, c.3, s.122.<br />\n	37- El-Menakıb Li-l Harezmi, s.39.<br />\n	38- El-Menakıb Li-l Harezmi, s.40.<br />\n	39- Yenabi-ul Mevedde, s.22.<br />\n	40- &quot;Besair-&uuml;d Deracat, s.147.<br />\n	41- Cami-u Ehadis-iş Şia, c.1, s.8.<br />\n	42- Cami-u Ehadis-iş Şia, c.1, s.9.<br />\n	43- Cami-u Ehadis-iş Şia, c.1, s.9.<br />\n	44- Cami-u Ehadis-iş Şia, c.1, s.14.<br />\n	45- Cami-u Ehadis-iş Şia; c.1, s.14.<br />\n	46- Cami-u Ehadis-iş&nbsp; Şia, c.1, s.12.<br />\n	47- Cami-u Ehadis-iş Şia, c.1, s.13.<br />\n	48- Tabakat, c.2, s.338.<br />\n	49- Tabakat, c.2, s.339.<br />\n	50- Tabakat, c.2, s.339.<br />\n	51- Zehair-ul Ukba, s.79.<br />\n	52- Zehair-ul Ukba, s.79.<br />\n	53- Zehair-ul Ukba, s.82.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<br />\n	&nbsp;</p>\n\n<p>\n	<br />\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<br />\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Resulullah\'tan (S.A.A)  Sonra Ümmetin  İlmi Mercileri','','publish','closed','open','','resulullahtan-s-a-a-sonra-ummetin-ilmi-mercileri','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3312',0,'post','',0),(3313,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5 style=\"text-align: right;\">\n	Muhammed Hadi MARİFET</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ehl-i Beyt imamlarının, Kur&#39;an-ı Kerim&#39;in tefsiri hususunda &uuml;stlendik-leri rol, bu y&uuml;ce kitabı doğru ve sağlam &uuml;sullere dayanarak kapsamlı bir şekilde ve derince inceleyip hikmetli manaları &ccedil;ıkarmanın yol ve y&ouml;ntemini &ouml;ğretme olmuştur. Zira Kur&#39;an ayetlerinin manalarını kavra-yıp hikmetli manaları onlardan &ccedil;ıkar-manın bir&ccedil;ok incelikleri vardır ki, onlardan gaflet etmek,&nbsp; Allah-u Teala&#39;nın kasdetmiş olduğu &uuml;st&uuml;n ve asıl manalardan uzak kalmaya sebep olur.</p>\n\n<p>\n	Ş&uuml;phesiz ki Ehl-i Beyt (a.s), Kur&#39;an&#39;ın manasını anlamada, şeria-tın hedefini ortaya koymada diğer insanlardan daha &uuml;st&uuml;n, daha yete-nekli idiler. Zira Kitab&#39;ın varisleri, onu halka iletenler ve ayetlerin n&uuml;zul sebepleri ve tevillerini hakkıyla bilen-ler onlardı.</p>\n\n<p>\n	&nbsp;Ehl-i Beyt&#39;ten rivayet olunan tefsirler, selef ve haleften hi&ccedil; kimse-nin onlar gibi derin bir g&ouml;r&uuml;şe sahip olmadığına dair en a&ccedil;ık delili oluştur-</p>\n\n<p>\n	makta, dinde en b&uuml;y&uuml;k mercilik makamının onlara ait olduğunu kanıtlamaktadır. Kur&#39;an-ı Kerim&#39;in zahiri ve batıni manalarını tefsir etmek ise bunun bir b&ouml;l&uuml;m&uuml;d&uuml;r.</p>\n\n<p>\n	Şu bilinmelidir ki, Kur&#39;an&#39;ın ma-nasını a&ccedil;ıklamakta Ehl-i Beyt&#39;ten rivayet edilen hadisler iki kısma ayrılıyor:</p>\n\n<p>\n	1- <strong>Zahir&icirc; Tefsir</strong>.</p>\n\n<p>\n	2- <strong>Batın&icirc; Tefsir</strong>.</p>\n\n<p>\n	Birinciden maksad, manayı anlayabilmek i&ccedil;in maksadı kavra-makla ilişkin olan nokta ve ince-liklere (sarf, nahiv, beyan, bedi&#39; gibi ilimlere) dayanarak kelamın zahir&icirc; manasını şerhetmektir. Kur&#39;an-ı Kerim bu y&ouml;ne geniş bir &ccedil;apta &ouml;nem vermiştir.</p>\n\n<p>\n	Biz buna &quot;zahir&icirc; tefsir&quot; ismini veriyoruz. Zira bu y&ouml;ntemde kelamın zahiri s&ouml;zkonusudur.</p>\n\n<p>\n	İkinciden maksad ise, birinci mananın ardından gelen ve kelamdan kasdedilen ikinci manadır. Bu, bazen işaret şeklinde olur ve bunu ancak derin bilgiye sahip olanlar anlayabi-lir.</p>\n\n<p>\n	Bunu anlamanın belirli &uuml;slup ve şartları vardır. Ehl-i Beyt&#39;in (a.s) dışında &ccedil;ok az insanlar bunu bilir.</p>\n\n<p>\n	İlk &ouml;nce birinci kısımdan bazı &ouml;rnekler zikredelim ve daha sonra ikinci kısma ge&ccedil;elim.</p>\n\n<p>\n	1- ZAHİRİ TEFSİR</p>\n\n<p>\n	Kur&#39;an-ı Kerim&#39;in <strong>&quot;vemsehu bi ruusikum&quot;</strong>&nbsp; (başınızın bir kısmını meshediniz) ayeti ile ilgili olarak Sıkat-&uuml;l İslam Ebu Cafer Kuleyni, Zurare&#39;ye isnaden şu rivayeti naklet-miştir:</p>\n\n<p>\n	Zurare, İmam B&acirc;kır&#39;a (a.s): &quot;Başın bir kısmını&nbsp; meshetmeyi nere-den bildiğinizi bana s&ouml;yler misi-niz...?&quot; diye sordu.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) tebess&uuml;m ederek ş&ouml;yle buyurdu: &quot;Ey Zurare, bunu Allah&#39;ın Resul&uuml; buyurmuş ve Kur&#39;-an&#39;da da bu şekilde inmiştir. Allah Teala ş&ouml;yle buyurmuştur: <strong>&quot;feğsilu v&uuml;cuhekum&quot;</strong> (y&uuml;z&uuml;n&uuml;z&uuml; yıkayınız). Bundan y&uuml;z&uuml;n her tarafının yıkan-ması gerektiğini anlıyoruz. Daha sonra ş&ouml;yle buyurmuştur: <strong>&quot;ve eydi-yekum ile-l merafik&quot;</strong> (ve ellerinizi dirseklere kadar). Daha sonra buyurumuştur ki: <strong>&quot;vemsehu bi ruu-sikum...&quot;</strong> (başınızın bir kısmını meshediniz.) <strong>&quot;Bi ruusikum&quot;</strong> dedi-ğinde &quot;ba&quot; edatının taşıdığı anlamdan başın bir kısmının meshedilmesi gerektiğini anlıyoruz.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Yani &quot;el-Gasl ve el-Mesh&quot; k&ouml;kleri mutaaddi olup, <strong>&quot;Mesehehu mes-hen&quot;</strong> (onu meshetti) <strong>&quot;Gaselehu gaslen&quot;</strong> (onu yıkadı) denilmesi sahih olduğu halde, Allah Teala onu değiştirerek rabıt (bağla&ccedil;) olan &quot;ba&quot; harfini, y&uuml;klem ve nesne arasına getirmiştir. C&uuml;mlenin zahirindeki bu fazlalık, manadaki bir fazlalığa işaret etmektedir. &Ccedil;&uuml;nk&uuml; kelimelerin&nbsp; fazla oluşu mananın fazla oluşuna delalet eder.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) da burada &quot;ba&quot; harfinin meshedilecek yerin bir b&ouml;l&uuml;m&uuml;n&uuml; ifade ettiğini istinbat etmekle bu ince noktaya işaret etmiştir. Zira eğer y&uuml;z&uuml;n yıkanma-sında olduğu gibi burada da, <strong>&quot;vem-sehu ruusekum&quot;</strong> (başınızı meshedin) denmiş olsaydı, başın her tarafını meshetmek gerektiğini ifade ederdi. Ama&nbsp; <strong>&quot;vemsehu bi ruusikum&quot;</strong> bu-yurulunca, bundan sadace ıslak elle başın bir kısmını (&ouml;n kısmını)&nbsp; meshetmek gerektiği anlaşılmaktadır.</p>\n\n<p>\n	Demek ki, Allah Resul&uuml;&#39;n&uuml;n (s.a.a) s&ouml;z&uuml;nden başka, ayet-i keri-medeki &quot;ba&quot; harfi de, bize mesh h&uuml;km&uuml;ndeki bu hususu anlatmak i&ccedil;in yeterlidir. Ama bu anlam -bazılarının zannettiği gibi- &quot;ba&quot; harfinin &quot;teb&#39;iz&quot; anlamında (bir b&ouml;l&uuml;m&uuml; ifade etmek i&ccedil;in) kullanılmış olduğundan değildir. Aksine, c&uuml;mlenin yapısı&nbsp; ve zahirde gerekli olmayan bir şeye c&uuml;mlede yer verilmesiyle oluşan &ouml;zel terkib, &quot;teb&#39;iz&quot; manasını, yani başın bir kısmını meshetmenin gerektiğini ifade etmektedir. O halde &quot;teb&#39;iz&quot;, c&uuml;mlenin hepsinden anlaşılmaktadır, &quot;ba&quot; edatından değil.. &Ccedil;&uuml;nk&uuml; &quot;teb&#39;iz&quot; anlamı &quot;ba&quot; edatının manalarından biri değildir, &ouml;yleyse bazılarının &quot;ba&quot; harfinin &quot;teb&#39;iz&quot; manasına gelmesi hususundaki m&uuml;nakaşaları yerinde değildir.</p>\n\n<p>\n	Şeyh Muhammed Abduh bu konuda ş&ouml;yle diyor: &quot;Bazı alimler &quot;ba&quot; harfinin &quot;teb&#39;iz&quot; manasına gel-mesini eleştirmiş, bazıları mutlak olarak &quot;ba&quot; harfinin &quot;teb&#39;iz&quot; anlamını ifade ettiğini ileri s&uuml;rm&uuml;ş, bazıları da istiklali olarak &quot;teb&#39;iz&quot; manasına gelmeyip &quot;ilsak&quot; manasının zımnında &quot;teb&#39;iz&quot; manasını da ifade ettiğini s&ouml;ylemişlerdir.&quot;</p>\n\n<p>\n	Şeyh Abduh sonra ş&ouml;yle devam ediyor: &quot;Ger&ccedil;ek şudur ki, &quot;ba&quot; edatı, &quot;teb&#39;iz&quot; ve &quot;alet&quot; anlamına değil &quot;ilsak&quot; anlamına gelmektedir. Ve <strong>&quot;mesehe bi keza&quot;</strong> ve <strong>&quot;mesehe ke-za&quot;</strong> tabirlerinin anlamlarında, aslen Arap olan kimsenin anladığı anlam itibara alınmalıdır. Aslen Arap olan birisi ise, <strong>&quot;mesehe bi re&#39;s-il yetim&quot;</strong> veya <strong>&quot;mesehe bi unuk-il feres&quot;</strong> ve-ya <strong>&quot;mesehe bi sakihi&quot;</strong> veya <strong>&quot;mese-he bi-r r&uuml;kn&quot;</strong> veya <strong>&quot;bi-l hacer&quot;</strong> ibarelerinden, yalnızca&quot; &quot;elini onun &uuml;zerine &ccedil;ekti&quot; manasını anlıyor. Artık bundan, mesheden kişinin b&uuml;t&uuml;n elini &ccedil;ektiği, baş, boyun, ayak, R&uuml;k&uuml;n ve Hacer-&uuml;l Esved&#39;in her tarafının meshedildiği anlaşılmıyor. Bu anlam, Arap&ccedil;a bilen herkesin mezkur ibarelerden anladığı bir anlamdır. <strong>&quot;Fe tafika meshen bi-s suki ve-l a&#39;nak&quot;</strong> (Sonra da onların bacaklarını ve boyunlarını meshetmeye başladı.) ayetinde<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> de se&ccedil;kin g&ouml;r&uuml;ş, el ile meshetmesidir, kılı&ccedil; ile değil. Şairin:</p>\n\n<p>\n	Fe lemma kazeyna min kulli hacetin</p>\n\n<p>\n	Ve mesehe bi-l erkani men huve masih&uuml;n</p>\n\n<p>\n	(Mina&#39;da ibadetlerimizi&nbsp; bitirip</p>\n\n<p>\n	&nbsp;Meshedenler de r&uuml;k&uuml;nleri meshettikten sonra...</p>\n\n<p>\n	Şeklindeki şiirinde de aynı şey s&ouml;zkonusudur.</p>\n\n<p>\n	Şeyh Muhammed Abduh sonunda şu sonuca varıyor ki, m&uuml;kellefiyetin yerine gelmesinde, &quot;başını meshetti&quot; denilebilecek miktarda başın bir kısmını meshetmek yeterlidir. Bu ise ancak mesheden şahsın, uzvunu meshedilen yerin &uuml;zerinde hareket ettirmesiyle ger&ccedil;ekleşir. Dolayısıyla ayetin lafzı m&uuml;cmel değildir.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yine İmam B&acirc;kır (a.s) teyem-m&uuml;m ayetinde de &quot;ba&quot; harfinin gel-mesini, teyemm&uuml;mde y&uuml;z ve ellerin hepsini kapsayacak bir şekilde meshetmenin farz olmadığına delil tutmuştur. Allah Teala ş&ouml;yle buyu-rmuştur: <strong>&quot;Vemsehu bi v&uuml;cuhikum ve eydiykum minhu.&quot;</strong> (Ondan y&uuml;z&uuml;-n&uuml;z ve ellerinizin bir kısmını mes-hedin.) Yani y&uuml;z ve ellerin hepsini meshetmenin gerekliliğini ifade etmesi i&ccedil;in, Cenab-ı Allah &quot;Vemsehu v&uuml;cuhekum ve eydiyekum&quot; dememiş ve abdest ayetinde olduğu gibi burada da &quot;ba&quot; harfini eklemiştir.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Muhammed b. İdris eş-Şafii, abdest ayeti <strong>(vemsehu bi ruusikum)</strong> hakkında başın bir kısmının meshe-dilmesi gerektiği dışında başka bir ihtimal vermeyerek ş&ouml;yle demiştir: &quot;Ayet-i kerimeden anlaşılan şudur ki: Kim başının bir kısmını meshederse başını meshetmiş sayılır.&quot;</p>\n\n<p>\n	Daha sonra Şafii s&ouml;z&uuml;ne ş&ouml;yle devam ediyor: &quot;S&uuml;nnet de kişinin b&uuml;t&uuml;n başını meshetmesi gerektiğine delalet etmiyor. S&uuml;nnet de nazara alınınca, ayet-i kerimenin manasının şu şekilde olduğu anlaşılır: Her kim başının bir kısmını meshederse kifayet eder.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	Şafii &quot;el-&Uuml;mm&quot; kitabında ş&ouml;yle demiştir: &quot;Abdest alan şahsın, başın-da sa&ccedil; yoksa başının herhangi bir yerini, sa&ccedil; varsa sa&ccedil;ının herhangi bir miktarını bir parmağıyla veya par-maklarının birka&ccedil;ıyla yahut elinin ucuyla meshetmesi yeterlidir; aciz olana da meshetmesi i&ccedil;in başkasının yardım etmesi caizdir. Yine eğer başın &ouml;n kısmında genelde diğer kısımlara nazaran sa&ccedil;ların daha &ccedil;abuk d&ouml;k&uuml;ld&uuml;ğ&uuml; alnın iki tarafının her ikisini veya birisini veya her iki taraftan bir miktarını meshederse kifayet eder. &Ccedil;&uuml;nk&uuml; orası da başın bir kısmı sayılır.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Şafii, mezkur ayet-i kerimenin bu manayı ifade etme vechini şu şekilde a&ccedil;ıklıyor: &quot;A&ccedil;ıktır ki, bu gibi harfler, mana ifade etmek i&ccedil;in &uuml;retilmiştir. Ger&ccedil;i, bazen kelamda bağlantı kurmak i&ccedil;in kullanılır ve dolaysıyla bir anlam taşımazlar ama, bir manayı ifade etmek i&ccedil;in kullanmamız m&uuml;mk&uuml;n olursa onları o manada kullanmak gerekir. Bundan dolayı, ayet-i kerimede &quot;ba&quot; harfinin, &quot;teb&#39;iz&quot; anlamını ifade etmek i&ccedil;in geldiğini s&ouml;yledik. Bunun delili şudur ki, <strong>&quot;meseht&uuml; yedi bi-l hait&quot;</strong> denil-diğinde duvarın bir kısmının meshedildiği anlaşılır, hepsinin değil. Ama eğer <strong>&quot;meseht&uuml;-l hait&quot;</strong> denilirse b&uuml;t&uuml;n duvarın meshedildiği anlaşılır, bir kısmının değil. B&ouml;ylece &ouml;rf ve l&uuml;gatta &quot;ba&quot; harfinin getirilmesiyle getirilmemesinin arasındaki fark aydınlığa kavuşmuş oldu.&quot;</p>\n\n<p>\n	Daha sonra Şafii, bu g&ouml;r&uuml;ş&uuml; teyid etmek i&ccedil;in, İbrahim en-Nehai&#39;nin ş&ouml;yle dediğini<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> naklediyor:</p>\n\n<p>\n	&quot;Abdest&nbsp; alan kişi, başın bir kıs-mını meshederse kifayet eder. Ama eğer Kur&#39;&acirc;n&#39;ın ayeti <strong>&quot;imsehu ruuse-kum&quot;</strong> şeklinde olsaydı, b&uuml;t&uuml;n başı meshetmek gerekirdi.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle diyor: &quot;B&ouml;ylece İbrahim bunu demesiyle &quot;ba&quot; har-finin &quot;teb&#39;iz&quot; i&ccedil;in geldiğini belirtmiş-tir. L&uuml;ğat ehli de bu g&ouml;r&uuml;ş&uuml; te&#39;yid etmektedir.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	Fahr-i Razi ş&ouml;yle demiştir: &quot;Şafi-i&#39;nin başın bir kısmını meshetmedeki delili şu şekildedir: Eğer <strong>&quot;meseht&uuml;-l mindil&quot;</strong> denirse, bu s&ouml;z&uuml;n sıhhati i&ccedil;in mendilin t&uuml;m&uuml;n&uuml; meshetmesi gerekir. Ama <strong>&quot;meseht&uuml; yedi bi-l mindil&quot;</strong> denirse, bu s&ouml;z&uuml;n doğruluğu i&ccedil;in mendilin bir kısmını meshetmesi kifayet eder.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	Şafii&#39;nin zikretmiş olduğu g&ouml;r&uuml;ş, her ne kadar zahirde İmam Sadık&#39;ın (a.s) g&ouml;r&uuml;ş&uuml;yle uyum i&ccedil;erisinde ise de, onunla bazı farklılıkları vardır:</p>\n\n<p>\n	a) Şafii, &quot;min&quot; harfinin &quot;teb&#39;iz&quot; manasını ifade ettiği gibi, ayet-i kerimedeki &quot;ba&quot; harfınin de &quot;teb&#39;iz&quot; manasına geldiğini zannetmiştir. Halbuki l&uuml;ğatta &quot;ba&quot; harfi &quot;teb&#39;iz&quot; i&ccedil;in gelmemiştir ve buna bir &ouml;rnek de yoktur. Bu konuda Şafii&#39;nin, İbrahim en-Nahai&#39;nin s&ouml;z&uuml;ne istinad etmesi de doğru değildir. &Ccedil;&uuml;nk&uuml; o, &quot;ba&quot; har-finin &quot;tebi&#39;z&quot; manasını ifade ettiğini tasrih etmemiştir. Aksine, onun bu s&ouml;z&uuml;, İmam Sadık&#39;ın (a.s) s&ouml;z&uuml; gibi, ayet-i kerimedeki &quot;ba&quot; harfinin &ouml;zel konumundan başın bir kısmını meshetmenin yeterli olduğunun anla-şıldığını ifade etmektedir, bu ise onun &quot;teb&#39;iz&quot; manasında kullanıldığını g&ouml;s-termemektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	b) Mendil &ouml;rneği ise doğru değil-dir. &Ccedil;&uuml;nk&uuml; mendil, bir şeye meshe-dilir (s&uuml;r&uuml;l&uuml;r), bir şey ona meshe-dilmez (s&uuml;r&uuml;lmez). &Ouml;rf ve l&uuml;gatta <strong>&quot;meseht&uuml;-l mendil&quot;</strong> (mendili mes-hettim) s&ouml;ylenilmez. &Ouml;yleyse <strong>&quot;me-seht&uuml; yedi bi-l mendil&quot;</strong> denildiğinde bu, mesholunan şeyin mendil değil el olduğunu, ifade eder.</p>\n\n<p>\n	c) Şafii, başın elle mesholunması-nı şart koşmayıp, &quot;Eğer başın bir kısmına su d&ouml;kerse kifayet eder.&quot; demiştir.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Ama biz su d&ouml;kmenin nasıl meshetmek olabileceğini anla-yamıyoruz?! Şayet ayetin lafzından anlaşılan anlamdan &ccedil;ıkarak kıyas yoluyla, meshetmekle bile olmasa başın bir kısmını herhangi bir yol ile ıslatmanın yeterli olduğunu san-mıştır. Oysa bu, nassa karşı kıyas etmek olup batıl bir y&ouml;ntemdir.</p>\n\n<p>\n	Ebu Hanife ise, &quot;başın hangi ta-rafından olursa olsun, d&ouml;rtte birini meshetmek kifayet eder&quot; fetvasını vermişdir. Fakat meshin parmak ile olmasını şart koşmuştur. Maliki ve Hanbeliler ise &quot;ba&quot; harfinin konu-mundan &ccedil;ıkan anlamı g&ouml;rmezlikten gelerek başın hepsine meshetmenin farz olduğunu s&ouml;ylemişlerdir.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	Nitekim d&ouml;rt mezhep hep birlikte teyemm&uuml;m ayetindeki &quot;ba&quot; harfini g&ouml;rmezlikten gelerek teyemm&uuml;mde y&uuml;z&uuml;n hepsini ve elleri dirseklere kadar meshetmeyi farz kabul etmişlertir.<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	Ayetteki &quot;ba&quot; harfine gelince, Malik onun m&uuml;ekkid ve fazla oldu-ğunu, kelam i&ccedil;erisinde bir manayı ifade etmediğini belirterek ayetin manasının <strong>&quot;başınızı meshedin&quot;</strong> olduğunu s&ouml;ylemiştir.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>AYAKLARI MESHETMEK</strong></p>\n\n<p>\n	Tefsir ve edebiyat bahislerinde kendine b&uuml;y&uuml;k bir pay ayıran &ccedil;ok zor meselelerden biri de Kur&#39;an-ı Kerim&#39;-den abdestte ayağı meshetme h&uuml;km&uuml;-n&uuml; &ccedil;ıkarmak meselesidir.</p>\n\n<p>\n	Bazıları, &quot;kesre (esre)&quot; ile okunan kıraatın Şia mezhebine g&ouml;re meshin farz oluşuna ve &quot;Fetha (&uuml;st&uuml;n)&quot; ile okunan kıraatın ise diğer mezheplerin g&ouml;r&uuml;ş&uuml;ne muvafık olduğunu sanmış-lardır. Her iki grubun da, kendi g&ouml;-r&uuml;ş&uuml;n&uuml; teyid edecek S&uuml;nnetten ve Arap edebiyatından birtakım tanık ve delilleri vardır. İsteyenler onları ilgili yerlerde g&ouml;rebilirler.</p>\n\n<p>\n	Fakat Ehl-i Beyt&#39;ten (a.s) mezkur ayetin tefsirinde gelen rivayetler, a&ccedil;ık&ccedil;a Kur&#39;an-ı Kerim&#39;in, ayağı mes-hetmek &uuml;zere nazil olduğunu, Resulullah (s.a.a), Emir-&uuml;l M&uuml;&#39;minin Ali (a.s), diğer masum imamlar (a.s), se&ccedil;kin sahabiler ve onlara iyilik ile uyan tabiilerin bu şekilde amel etmiş olduklarını belirtmektedir.</p>\n\n<p>\n	Şeyh Tusi, sahih senediyle naklet-tiği bir hadiste Huzeyl&#39;in evlatları Salim ve Galib&#39;den Hz. Ebu Cafer&#39;e (İmam Muhammed B&acirc;kır -a.s-) ayakları meshetme hakkında sorduk-larında İmam B&acirc;kır&#39;ın (a.s); <strong>&quot;Ceb-rail&#39;in getirdiği ayakları meshet-mektir&quot;</strong><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> buyurduğunu naklediyor.</p>\n\n<p>\n	Yani ister ayetteki &quot;erc&uuml;l&quot; keli-mesi &quot;kesre&quot; ile okunsun, ister &quot;fetha&quot; ile, Kur&#39;an&#39;ın zahirinden, yani &quot;erc&uuml;l&quot; kelimesinin &quot;ruus&quot; kelimesine atf edilmesinden her iki ayağı da meshetmenin farz olduğu anlaşılır. Zira &quot;erc&uuml;l&quot; kelimesinin &quot;v&uuml;cuh&quot; ve &quot;eydiyekum&quot; kelimelerine atfedilmesi caiz değildir. &Ccedil;&uuml;nk&uuml; bu bir kelam arasında yabancı bir s&ouml;z&uuml;n fasıla olmasını gerektirir, b&ouml;yle bir atf&nbsp; Kur&#39;an-ı Kerim&#39;de caiz değildir.</p>\n\n<p>\n	&quot;Kesre&quot; ile okunan kıraata gelin-ce, bu konu pek a&ccedil;ıktır. Bu kıraatı Kurra-ı Seb&#39;a&#39;dan olan İbn-i Kesir, Ebu Amr, Hamza ve ayrıca Asım&#39;dan rivayet edenlerden biri&nbsp; olan Şu&#39;be kıraat etmişlerdir. Fakat bu kıraata g&ouml;re başta olduğu gibi ayakların da bir kısmını meshetmek gerekir.</p>\n\n<p>\n	&quot;Nasb (Fetha)&quot; ile okunan kıraata g&ouml;re de h&uuml;k&uuml;m aynıdır. Zira bu takdirde &quot;erc&uuml;lekum&quot; kelimesi &quot;ruu-sekum&quot; kelimesinin mahalline atfedilmektedir, o ise &quot;imsehu&quot; fiili-nin mef&#39;ulu olduğundan dolayı ma-hallen mensuptur. Zira &quot;imsehu&quot; mutaaddi fiil olduğundan dolayı ona &quot;nasb (fetha)&quot; vermeyi gerektirir. Fakat &quot;ba&quot; harfi, &quot;teb&#39;iz&quot;i ifade ettiği i&ccedil;in ona dahil olmuştur ve dolaysıyla lafzen &quot;nasb (fetha)&quot; almamıştır, ama mahallen mensuptur.</p>\n\n<p>\n	Kurra-ı Seb&#39;a&#39;dan olan Nafi&#39;, İbn-i Amr ve Kesai, aynı şekilde Asım&#39;dan rivayet edenlerden olan Hasf, &quot;nasb (fetha)&quot; ile okumuşlardır. Bu kıraat, Emir-&uuml;l M&uuml;&#39;minin Ali&#39;den (a.s) riva-yet eden Ebu Abdurrahman es-Selemi&#39;ye isnad edilmektedir.</p>\n\n<p>\n	Fakat &quot;nasb&quot; ile okunan kıraat, ayak parmakların ucundan ayak &uuml;ze-rindeki şişkinliğe kadar olan b&ouml;l&uuml;m&uuml;n hepsini meshetmeyi ifade ediyor.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a> &Ccedil;&uuml;nk&uuml; bu kıraata g&ouml;re, &quot;imsehu&quot; fiili, meshedilen &quot;erc&uuml;l&quot;e vasıtasız olarak m&uuml;teallik olmuştur. Dolay-sıyla zahiri anlamı bu iki had arasında kalan yerin tamamını mes-hetmek oluyor. &quot;Nasb&quot; ile okunan kırarat, zikrettiğimiz deliller gere-ğince se&ccedil;tiğimiz g&ouml;r&uuml;ş olmakla birlikte bu kıraatın m&uuml;sl&uuml;manlar tarafından benimsenip yaygınlaşması da onun doğruluğunu g&ouml;stermektedir.</p>\n\n<p>\n	Kıraat hangi şekilde olursa olsun, ister &quot;kesre&quot; ile okunsun, ister &quot;nasb&quot; ile, her iki takdirde de &quot;erc&uuml;l&quot; kelimesini &quot;ruus&quot; kelimesine atfet-mek gerekir, &quot;eydi&quot; kelimesine atf olunamaz. Sonu&ccedil; olarak da, ayakları yıkamayı gerektirecek hi&ccedil;bir delil yoktur.</p>\n\n<p>\n	O halde -Ehl-i Beyt imamlarından rivayet olunduğu gibi - Kur&#39;an&#39;ın za-hiri, ayakların meshedilmesine delalet etmektedir. Emir-&uuml;l M&uuml;&#39;minin Hz. Ali&#39;den (a.s) ş&ouml;yle rivayet olunmuş-tur: <strong>&quot;Kur&#39;&acirc;n, yalnızca meshetmek &uuml;zere nazil olmuştur.&quot;</strong><a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	İbn-i Abbas&#39;tan da ş&ouml;yle rivayet olunmuştur: <strong>&quot;Allah&#39;ın kitabında meshetmek belirtilmiştir. Ama halk yıkamayı tercih ettiler.&quot;</strong><a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	Şeyh Muhammed Abduh ş&ouml;yle diyor: &quot;Zahiren ayetteki &quot;erc&uuml;l&quot; keli-mesinin &quot;ruus&quot; kelimesine atfo-lunması gerekir. Yani <strong>&quot;vemsehu bi erc&uuml;likum ile-l ka&#39;beyn&quot;</strong> şeklinde olup ayakları da ayaklar &uuml;zerindeki şişkinliğe kadar meshetmek gere-kiyor.&quot;</p>\n\n<p>\n	Şeyh Muhammed Abduh daha sonra ş&ouml;yle devam ediyor: &quot;M&uuml;sl&uuml;-manlar, ayakların yıkanması mı yok-sa meshedilmesi mi gerektiği husu-sunda ihtilaf etmişlerdir. Cumhur-i Ehl-i S&uuml;nnet ayakları yıkamanın farz olduğunu kabul ederken İmamiye Şiası meshetmeyi farz bilmiştir. Razi&#39;nin, Kaffal&#39;dan rivayetine g&ouml;re meshetmek, İbn-i Abbas, Enes İbn-i Malik, İkrime, Şa&#39;bi ve Ebu Cafer Muhammed b. Ali el-B&acirc;kır&#39;ın (a.s) g&ouml;r&uuml;ş&uuml;d&uuml;r.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle devam ediyor: &quot;Cumhur-i Ehl-i S&uuml;nnet&#39;in bu konu-daki en &ouml;nemli delilleri sadr-ı evvelde olanların ameli ve bunu teyid eden bir&nbsp; takım kavli hadislerdir.&quot;</p>\n\n<p>\n	Şeyh Muhammed Abduh, bu konuda geniş&ccedil;e bahsettikten sonra Taberi&#39;den, mesh ve yıkamayı birlik-te yerine getirmeyi uygun g&ouml;rd&uuml;ğ&uuml;n&uuml; nakletmiştir.</p>\n\n<p>\n	Daha sonra Ehl-i S&uuml;nnet kitapla-rında pek &ccedil;ok rastlanan Alusi&#39;nin Şia&#39;ya y&ouml;nelik&nbsp; saldırılarına uzunca yer vermiştir.<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>EL KESME AYETİ</strong></p>\n\n<p>\n	Ebu Nadr Muhammed b. Mes&#39;ud el-Ayyaşi, Başkadı İbn-i Ebi Duad&#39;ın arkadaşı olan Zerkan&#39;a isnaden şu rivayeti naklediyor:</p>\n\n<p>\n	&quot;Hırsızlık yaptığına itiraf edip kendine had uygulanarak tathir edil-mesini isteyen bir hırsız Mu&#39;tesim&#39;in huzuruna gelmişti. Mu&#39;tesim bu iş i&ccedil;in fakihleri topladı. İmam Muhammed b. Ali el-Cevad (a.s) on-ların arasında bulunuyordu. Halife onlara, &quot;Hırsızın elinin nereden kesil-mesi gerekir?&quot; diye sordu.</p>\n\n<p>\n	İbn-i Ebi Duad, bilekten, dedi ve buna delil olarak teyemm&uuml;m ayetini okudu. Bir grup fakihler de onun bu s&ouml;z&uuml;n&uuml; desteklediler.</p>\n\n<p>\n	Diğer fakihler ise, dirsekten kesil-mesi gerekir, dediler ve buna delil olarak abdest ayetini &ouml;ne s&uuml;rd&uuml;ler.</p>\n\n<p>\n	Bu arada halife, İmam Cevad&#39;a y&ouml;nelerek onun da g&ouml;r&uuml;ş&uuml;n&uuml; sordu. İmam Muhammed Cevad (a.s) hali-fenin, kendisini mazur g&ouml;rmesini istedi. Fakat halife ısrarla İmam Cevad&#39;dan (a.s), g&ouml;r&uuml;ş&uuml;n&uuml; belirtme-sini istedi.</p>\n\n<p>\n	İmam (a.s) halifenin ısrarı &uuml;zerine ş&ouml;yle buyurdu: &quot;Onlar bu konuda s&uuml;nneti yanlış yorumladılar. Ger&ccedil;ekte elin ayası hari&ccedil; parmakların k&ouml;k&uuml;n-den kesilmesi gerekir.&quot;</p>\n\n<p>\n	Bunun &uuml;zerine halife, &quot;Buna deli-lin nedir?&quot; diye sordu.</p>\n\n<p>\n	İmam Muhammed Cevad (a.s) ş&ouml;yle buyurdu: &quot;Delilim Resulullah&#39;-ın (s.a.a) buyurmuş olduğu şu s&ouml;z-d&uuml;r: <strong>&quot;Secde, yedi uzuv &uuml;zerine olur: alın, iki el, iki diz ve iki ayak.&quot;</strong> Eğer el bilekten veya dirseken kesilirse namaz kılan kişinin secde etmesi i&ccedil;in eli kalmaz.. Oysa Allah-u Teala ş&ouml;yle buyuruyor: <strong>&quot;Secde yer-leri Allah&#39;a aittir.&quot;</strong> Yani secde ettiği yedi uzuv Allah&#39;a aittir. Ve yine buyuruyor ki: <strong>&quot;Allah&#39;la birlikte başkasını &ccedil;ağırmayınız.&quot;</strong> Dolayısıy-la Allah&#39;a ait olan bir şey kesilmez.</p>\n\n<p>\n	Mu&#39;tesim, İmam&#39;ın bu s&ouml;zlerinden hoşlanıp hırsızın parmaklarının el ayasının bittiği yerden, yani parmak-larının k&ouml;k&uuml;nden, kesilmesine emir verdi.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	İşte diğer fakihlerin farkına var-madıkları ve İmam Muhammed Cevad&#39;ın (a.s) dikkat ettiği bu ince n&uuml;kteye iyice bak. Zira el kesme ayetinde yer alan &quot;el&quot; kelimesi m&uuml;c-meldir (m&uuml;bhemdir.) Allah Teala bu ayette onun nereden kesilmesi gerek-tiğine dair maksadını a&ccedil;ıklamamıştır. Dolayısıyla onun s&uuml;nnet veya bizzat Kur&#39;an&#39;ın kendisiyle belirlenmesi gerekir. İmam (a.s) m&uuml;cmel olan bu meseleyi Kur&#39;&acirc;n&#39;dan yardım alarak s&uuml;nnet ile a&ccedil;ıklama yoluna başvur-muştur ve Hz. Resulullah&#39;ın hadisine dayanarak el ayasının namaz kılanın secdeyi ger&ccedil;ekleştirdiği yedi uzuvdan biri olduğunu a&ccedil;ıklamıştır. Daha sonra ayet-i kerimeye isnad ederek ister secde edilen camiler olsun, ister secdeyi ger&ccedil;ekleştiren uzuvlar olsun, b&uuml;t&uuml;n secde yerlerinin Allah&#39;a ait olduğunu a&ccedil;ıklamıştır. Allah&#39;a ait olan bir şeye ise had uygulanmaz. Ger&ccedil;ekten de bu &ccedil;ok zarif&nbsp; bir istin-battır.!</p>\n\n<p>\n	Burada Ceziri&#39;nin elin bilekten kesilmesinin gerektiğine gerek&ccedil;e ola-rak zikretmiş olduğu&nbsp; delil ilgin&ccedil;tir. O ş&ouml;yle diyor: &quot;Hırsızlık el ile yapı-lıyor, kol ise sadece eli taşıyor, ceza da ancak su&ccedil;u işleyen uzva uygu-lanır. İlk &ouml;nce sağ elin kesilmesi de bu y&uuml;zdendir. &Ccedil;&uuml;nk&uuml; eşyalar genelde sağ el ile alınır.&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, bu delil doğru olduğu takdirde, parmakların k&ouml;kten kesil-mesini iktiza eder. Zira eşyalar par-maklar ile tutulur. El ayası ise sadece parmakları taşır.</p>\n\n<p>\n	İbn-i Hazm el-End&uuml;l&uuml;si de ş&ouml;yle diyor: &quot;Ali (a.s) elden parmakları ve ayağın yarısını keserdi. &Ouml;mer ise el ve ayağı mafsaldan keserdi. Ama hariciler eli dirsekten veya omuzdan kesmeyi kabul ediyorlardı.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İ&Ccedil;KİNİN HARAM OLUŞU </strong></p>\n\n<p>\n	Abbasi halifelerinden el-Mehdi, İmam Musa&nbsp; Kazım&#39;dan i&ccedil;kinin ha-ram olup olmadığı hakında ş&ouml;yle soruyor: &quot;Acaba Allah&#39;ın Kitabı&#39;nda i&ccedil;ki haram kılınmış mıdır? İnsanlar ondan nehyolunduklarını biliyorlar, ama onu tahrim eden a&ccedil;ık bir delilden haberleri yoktur.&quot; Buna cevap olarak İmam (a.s) ş&ouml;yle buyur-du: &quot;Allah&#39;ın Kitabı&#39;nda i&ccedil;ki haram kılınmıştır.&quot;</p>\n\n<p>\n	El-Mehdi: &quot;Kur&#39;an&#39;ın neresinde i&ccedil;-ki haram kılınmıştır?&quot; diye sordu.</p>\n\n<p>\n	İmam (a.s) ş&ouml;yle buyurdu: &quot;Şu ayet-i kerimede <strong>&quot;De ki: Rabbim yal-nızca &ccedil;irkin hayasızlıkları, onlar-dan a&ccedil;ık olanları da, gizli olanları da, g&uuml;nahı (ismi), haksız yere olan zul&uuml;m ve saldırıyı haram kılmış-tır.&quot;</strong><a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	İmam Musa Kazım (a.s) daha sonra s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle buyurdu: &quot;Bu ayette ge&ccedil;en <strong>&quot;Onlar-dan a&ccedil;ık&ccedil;a olanlar&quot;</strong>dan maksad, apa&ccedil;ık yapılan zinadır. Cahiliye d&ouml;neminde fahişe kadınlar bu haya-sızca işleri yaptıklarını bildirmek i&ccedil;in bayrak dikiyorlardı. Ama <strong>&quot;Onlar-dan gizli olanlar&quot;</strong>dan maksad, babaların nikah ettikleri kadınlarla evlenmektir. Bi&#39;setten &ouml;nce erkekler, babaları &ouml;ld&uuml;kten sonra asıl anaları olmayan &uuml;vey anneleriyle evleniyor-lardı.</p>\n\n<p>\n	Ama &quot;ism&quot; (g&uuml;nah)den maksad&nbsp; bizzat i&ccedil;kidir. Zira Allah Teala başka bir ayet-i kerimede de ş&ouml;yle buyur-muştur: <strong>&quot;Sana i&ccedil;kiyi ve kumarı sorarlar. De ki: Onlarda hem b&uuml;-y&uuml;k g&uuml;nah </strong>(ism)<strong>, hem de insanlar i&ccedil;in </strong>(bazı)<strong> yararlar vardır. Ama g&uuml;-nahları yararlarından daha b&uuml;y&uuml;k-t&uuml;r.&quot;</strong><a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a></p>\n\n<p>\n	El-Mehdi, mecliste hazır bulunan veziri Ali b. Yaktin&#39;e hitap ederek ş&ouml;yle dedi: &quot;Ey Ali, Allah&#39;a yemin ederim ki, bu Haşimiler&#39;in fetvası-dır.&quot;</p>\n\n<p>\n	Ali b. Yaktin ise cevabında ş&ouml;yle dedi: &quot;Yemin ederim ki, doğru s&ouml;yle-diniz, ey m&uuml;&#39;minlerin emiri. Allah&#39;a Hamd olsun ki, bu ilmi siz Ehl-i Beyt&#39;ten kaldırmamıştır.&quot; Mehdi sab-redemeyerek ş&ouml;yle dedi: &quot;Doğru s&ouml;yledin, ey rafizi.&quot; el-Mehdi, onun Ehl-i Beyt&#39;in velayetine inanmış oldu-ğunu anlamıştı.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	İşte bu iki Kur&#39;&shy;&acirc;n ayetinin arasın-da yapılan bu ince karşılaştırmayla Allah&#39;ın Kitabı&#39;nda i&ccedil;kinin haram kılınmış olduğu ortaya &ccedil;ıkıyor.</p>\n\n<p>\n	M&uuml;fessirlerden olan Hasan&#39;ın da &quot;ism&quot; kelimesini i&ccedil;kiye tefsir ettiği rivayet olunmuştur.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bu konuda Allame Meclisi şunları yazıyor: &quot;Ayetteki &quot;el-ism&quot; kelime-sinden maksad, g&uuml;nahı gerektirecek her şeydir. Kısaca istidlal şu şekil-dedir: Allah Teala A&#39;raf suresinin 33. aytinde g&uuml;naha sebep olacak her şeyin haram olduğunu belirtmiş ve bir başka ayette ise i&ccedil;ki ve kumarın g&uuml;naha sebep olan şeylerden oldu-ğunu beyan etmiştir. Dolaysıyla bu iki ayet gereğince i&ccedil;ki ve kumarın haram olduğu isbatlanmış olur.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	İ&ccedil;ki kelimesi yerine g&uuml;nah anla-mına gelen &quot;ism&quot; kelimesinin kulla-nılmasının nedeni, onun b&uuml;t&uuml;n k&ouml;t&uuml;-l&uuml;klere yol a&ccedil;an bir vesile olduğu ve b&uuml;t&uuml;n g&uuml;nahların başı olduğu i&ccedil;in-dir.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a> Bu y&uuml;zden de o zamanlarda ve &ouml;ncesinde &quot;ism&quot; kelimesinin şarap anlamına kullanılması pek yaygındı.</p>\n\n<p>\n	Ahfeş bir şiirinde ş&ouml;yle diyor:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Aklımı elden verinceye dek &quot;ismi&quot; (i&ccedil;kiyi) i&ccedil;tim.</strong></p>\n\n<p>\n	<strong>B&ouml;ylece &quot;ism&quot; (i&ccedil;ki) aklı yok etmektedir.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Başka bir şair de ş&ouml;yle demiştir:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Allah&#39;ın Resul&uuml; (s.a.a), bizim k&ouml;t&uuml; işlere yaklaşmamızı</strong></p>\n\n<p>\n	<strong>Ve g&uuml;naha yol a&ccedil;an &quot;ismi&quot; (i&ccedil;kiyi) i&ccedil;memizi nehyetmiş-tir.</strong><a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yine Ebu-l Abbas&#39;ın meclisinde şairin biri ş&ouml;yle bir şiir okumuştur:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kadehlerde apa&ccedil;ık &quot;ismi&quot; (i&ccedil;kiyi) i&ccedil;tiğimizde,</strong></p>\n\n<p>\n	<strong>Aramızda sanki misk koku-sunun yayıldığını g&ouml;r&uuml;rs&uuml;n.</strong><a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Cevheri, kendi l&uuml;gat kitabında &quot;ismin&quot; bazen i&ccedil;ki anlamına geldiğini a&ccedil;ık&ccedil;a belirterek şunları yazıyor: &quot;Bazen i&ccedil;kiye &quot;ism&quot; (g&uuml;nah) denilir.&quot; Ardından da birinci beyti şahid olarak kaydediyor. Firuzabadi de &quot;ismin&quot; manalarından birinin de i&ccedil;ki olduğunu s&ouml;ylemiştir.</p>\n\n<p>\n	İ&ccedil;kiye &quot;ism&quot; denilmesini kabul etmeyenler de, mecazi olarak &quot;ismin&quot; bu manada kullanıldığını ink&acirc;r et-mezler. Onlar sadece &quot;ism&quot; keli-mesinin hakiki anlamının &quot;i&ccedil;ki&quot; olmadığını s&ouml;ylemek isityorlar. B&uuml;-t&uuml;n g&uuml;nahlar &quot;ism&quot;dir; i&ccedil;ki ise, g&uuml;nahı &ccedil;ok şiddetli olduğu i&ccedil;in ona bizzat &quot;ism&quot; denilmiştir. &Ccedil;&uuml;nk&uuml; a&ccedil;ık-ladığımız gibi i&ccedil;ki b&uuml;t&uuml;n g&uuml;nahların başı ve temelidir. İbn-i Saide ş&ouml;yle diyor: &quot;Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re i&ccedil;kiye &quot;ism&quot; denilmesinin sebebi, i&ccedil;ilme-sinin g&uuml;nah olduğu i&ccedil;indir. &Ccedil;ok istimal (kullanma) sonucu &ouml;rfde ikinci bir anlam kazanan bu t&uuml;r kelimeler halkın dilinde pek yaygın-dır. Ama asıl l&uuml;gatta &quot;ism&quot; bu mana-yı taşımamaktadır.&quot;</p>\n\n<p>\n	İbn-i Enbari Ebu Bekr en-Nah-vi&#39;nin, &quot;ism&quot;in i&ccedil;kinin isimlerinden olmasını inkar etmesi de hakiki anlamdaki manaya y&ouml;neliktir; yoksa mecazi olarak bu manada kulla-nıldığını inkar etmemektedir.<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a> Z&uuml;beydi ş&ouml;yle diyor: &quot;İbn-i Enbari, i&ccedil;kiye &quot;ism&quot; denilmesini ink&acirc;r etmiş ve bu t&uuml;r istimallerin mecazi oldu-ğunu belirterek &quot;ism&quot;&#39;in hakiki anla-mının i&ccedil;ki olmadığını s&ouml;ylemiştir.&quot;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a></p>\n\n<p>\n	Fakat İbn-i Arabi &quot;ism&quot;in i&ccedil;ki manasında kullanılmasını k&ouml;kten ink&acirc;r ederek ş&ouml;yle demiştir: &quot;Ahfeş&#39;in s&ouml;ylemiş olduğu şiir delil sayılamaz. &Ccedil;&uuml;nk&uuml; &quot;şeriptu-z zenbe&quot; veya &quot;şeriptu-l vizre&quot; s&ouml;yleyip i&ccedil;kiyi kas-detseydi yine aynı şey s&ouml;zkonusu olurdu. Halbuki bu, &quot;zenb&quot; ve &quot;vizr&quot; kelimelerinin i&ccedil;kinin isimlerinden olmasını gerektirmemektedir. Hakeza &quot;ism&quot; de i&ccedil;kinin isimlerinden değildir. &quot;İsm&quot;in i&ccedil;kinin isimlerinden biri olduğu s&ouml;z&uuml;, l&uuml;gatı ve s&ouml;z-c&uuml;klerin anlamlarını tesbit etmek yolunu bilmemezlikten kaynaklan-mıştır.&quot;</p>\n\n<p>\n	İbn-i Arab&icirc;&#39;nin bu s&ouml;zleri, ilmi bir temelden yoksundur, &ccedil;&uuml;nk&uuml; arala-rındaki fark şudur ki, Araplar &quot;ism&quot;i i&ccedil;ki manasında kullanmış ve bu &ouml;rf-lerinde yaygın hale gelmiştir. Ama &quot;zenb&quot; ve &quot;vizr&quot; kelimelerinin Arap dilinde i&ccedil;ki manasında kullanılması meşhur olmamıştır. Onların da bu anlamda kullanılması yaygın olsaydı durum aynı olurdu.</p>\n\n<p>\n	Kurtubi onun g&ouml;r&uuml;ş&uuml;n&uuml; kabul etmeyerek ş&ouml;yle demiştir: &quot;İsm&quot;in i&ccedil;ki manasına geldiği Hasan&#39;dan rivayet olunmuştur. Cevheri de aynı şeyi demiş ve Ahfeş&#39;in s&ouml;ylemiş oldu-ğu şiiri delil olarak zikretmiştir. Yine Herevi de i&ccedil;kinin &quot;ism&quot; manasına geldiğini s&ouml;ylemiştir.&quot;</p>\n\n<p>\n	Daha sonra Kurtubi şu neticeye varmıştır ki, &quot;ism&quot;in l&uuml;gatta hem b&uuml;t&uuml;n g&uuml;nahlara ve hem de &ouml;zel olarak i&ccedil;kiye isim olarak kulla-nılmasında hi&ccedil;bir &ccedil;elişki yoktur.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>KASITLI OLARAK M&Uuml;&#39;MİNİ &Ouml;LD&Uuml;RMEK</strong></p>\n\n<p>\n	Allah Teala Kur&#39;&acirc;n-ı Kerim&#39;de&nbsp; ş&ouml;yle buyurmuştur:<strong> &quot;Kim bir m&uuml;&#39;-mini&nbsp; kasıtlı olarak &ouml;ld&uuml;r&uuml;rse ceza-sı, i&ccedil;inde ebedi kalmak &uuml;zere cehennemdir. Allah ona gazap-lanmış, onu lanetlemiş ve ona b&uuml;y&uuml;k bir azap hazırlamıştır.&quot;</strong><a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu ayet-i kerime, m&uuml;&#39;mini &ouml;ld&uuml;-ren bir kimsenin yerinin ebedi olarak ateş olduğunu bildiriyor. Halbuki ancak k&uuml;f&uuml;r &uuml;zerine &ouml;len bir kimse ebedi olarak cehennemde kalacaktır. &Ccedil;&uuml;nk&uuml;, iman m&uuml;kafatı gerektirir. Dolaysıyla sonunda m&uuml;&#39;minin cehen-nemden &ccedil;ıkması gerekir.<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	Ayet-i kerimede, Allah Teala&#39;nın kasden m&uuml;&#39;mini &ouml;ld&uuml;ren bir kimseye gazap ve lanet ettiği a&ccedil;ık&ccedil;a beyan edilmiştir. Oysaki İmam Muhammed B&acirc;kır&#39;dan (a.s) rivayet edildiği gibi Allah Teala mutlak olarak m&uuml;&#39;mini lanetlemez.<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	İşte bundan dolayı imamların ashapları bu ayetle ilgili &ccedil;ok sorular sormuşlardır. Kuleyni kendi sene-diyle naklettiği bir hadiste şunları yazıyor: &quot;Sumaa b. Mehran bu ayet-i kerimenin manası hakkında Hz. İmam Sadık&#39;tan (a.s) sorunca İmam Sadık (a.s) ş&ouml;yle buyurdu: <strong>&quot;M&uuml;&#39;min bir kimseyi dininden dolayı &ouml;ld&uuml;ren kimse kasden onu &ouml;ld&uuml;rm&uuml;şt&uuml;r. Allah Teala da bir m&uuml;&#39;mini kasden &ouml;ld&uuml;ren kimse hakkında: &quot;...ve onun i&ccedil;in b&uuml;y&uuml;k bir azap hazır-lanmıştır.&quot;</strong> <strong>buyurmuştur.&quot;</strong> Sonra Sumaa ş&ouml;yle bir soru sordu: &quot;İki kişi arasında bir anlaşmazlık olur ve onlardan biri kılıcıyla diğerini &ouml;ld&uuml;r&uuml;rse ne dersiniz?&quot; İmam (a.s) ş&ouml;yle buyurdu: <strong>&quot;Bu, Allah Teala&#39;-nın ayet-i kerimede belirttiği kasden &ouml;ld&uuml;ren kimse değildir...&quot;</strong></p>\n\n<p>\n	Yine Abdullah b. Bukeyr, Abdullah b. Sina ve diğerleri tara-fından bu konu hakkında sorulan sorulara verilen cevaplarda aynı şey belirtilmektedir.<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	B&ouml;ylece İmam (a.s) bu konuya ş&ouml;yle bir a&ccedil;ıklık getirmiştir: Her kim bir kimseyi m&uuml;&#39;min olduğundan dolayı &ouml;ld&uuml;r&uuml;rse ş&uuml;phesiz ki, bilerek Allah ve Resul&uuml; ile muharebeye kalkışmış ve yery&uuml;z&uuml;nde bozgun-culuğu yaymayı hedef edinmiştir. Onun bu ameli, kendi şahsına ait olan şahsi garez olmayıp yery&uuml;-z&uuml;nden imanı kaldırmaya ve onu yoketmeye y&ouml;nelik bir kasdı oldu-ğunu g&ouml;sterir. Ş&uuml;phesiz ki b&ouml;yle bir kimse, Allah ve Resul&uuml; ile muharebe eden k&acirc;firdir. Eğer bu adam k&uuml;f&uuml;r akidesi &uuml;zerine &ouml;l&uuml;rse ebedi olarak yeri cehennem olur. Allah ona gazaplanmış, onu lanetlemiş ve onun i&ccedil;in b&uuml;y&uuml;k bir azap hazırlamıştır.</p>\n\n<p>\n	B&ouml;ylece şii m&uuml;fessirler, imamların hidayetleri doğrultusunda bu ayeti yukarıda g&ouml;rd&uuml;ğ&uuml;m&uuml;z şekilde tefsir etmişlerdir.<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ama diğer m&uuml;fessirler, bu ayeti diyeti gerektiren kasden &ouml;ld&uuml;rmeye tefsir etmişlerdir.<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a> Sonu&ccedil;ta ebedi olarak cehennem ateşinde kalmanın ve Allah&#39;ın gazab ve lanetine uğramanın felsefesini a&ccedil;ıklayama-mışlardır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Uuml;&Ccedil; TALAK</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Fakihler arasında eski zaman-lardan şimdiye kadar s&uuml;regelen ihtilaflı meselelerden biri de tek bir c&uuml;mle ile &uuml;&ccedil; talakın olup olmaması meselesidir. İmamiye mezhebine bağlı olan fakihler arada r&uuml;cu olmadığı i&ccedil;in bunun bir talak olduğunu s&ouml;ylemişlerdir. Ama diğer fakihler bunun &uuml;&ccedil; talak olduğunu ve dolaysıyla talak-ı b&acirc;ine<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a> kısmından olduğunu kabullenmişlerdir.</p>\n\n<p>\n	Oysa Ehl-i Bety İmamları (a.s) bunun Kitab ve s&uuml;nnete aykırı oldu-ğunu belirtmişlerdir. Allah-u Teala ş&ouml;yle buyuruyor: <strong>&quot;Ey Peygamber, kadınları boşadığınız zaman onları iddetleri s&uuml;resinde (temizlendikle-rinde) boşayınız ve iddeti sa-yın...&quot;</strong><a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a> Bir başka ayette ise ş&ouml;yle buyurmuştur: <strong>&quot;Boşama iki defadır; ondan sonra ya iylikle tutmak, ya da g&uuml;zellikle bırakmak gerekir...&quot;</strong> Sonraki ayette de ş&ouml;yle buyuruyor: <strong>&quot;Eğer yine onu (kadını, &uuml;&ccedil;&uuml;nc&uuml; defa) boşarsa artık (kadın), onun dışında bir başka kocayla nikah-lanmadık&ccedil;a ona helal olmaz...&quot;</strong><a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	Abdullah b. Cafer, kendi sene-diyle Safvan-&uuml;l Cemmal&#39;dan şu riva-yeti naklediyor: Adamın biri Hz. İmam Sadık&#39;a (a.s) ş&ouml;yle sordu: &quot;Ben karımı bir mecliste &uuml;&ccedil; telak ile boşadım; bunun h&uuml;km&uuml; nedir?&quot; İmam buyurdu ki: &quot;Bunun bir zararı yoktur.&quot; Daha sonra ş&ouml;yle buyurdu: &quot;Allah&#39;ın Kitabındaki şu ayeti okumamış mısın: <strong>&quot;Ey Peygamber, kadınları boşadığınız zaman onları iddetleri s&uuml;resinde (temizlendik-lerinde) boşayın ve iddeti sayın...&quot;</strong>? Allah&#39;ın Kitabına ve s&uuml;nnete muhalif olan her şeyin Kitab ve s&uuml;nnete sunulması gerekir.&quot;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	Abdullah b. Cafer, kendi sene-diyle İsmail b. Abdulhalık&#39;tan ş&ouml;yle rivayet ediyor: Ben, İmam Sadık&#39;ın (a.s) ş&ouml;yle buyurduğunu duydum: <strong>&quot;Abdullah b. &Ouml;mer &uuml;&ccedil; talak ile karısını boşamıştı. Resulullah (s.a.a) onu bir talak saydı ve onu Allah&#39;ın Kitabına ve s&uuml;nnete d&ouml;nd&uuml;rd&uuml;.</strong><a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	Şeyh Tusi, <strong>&quot;Kadınları boşadı-ğınız zaman, onları iddetleri s&uuml;re-sinde (temizlendiklerinde) boşayınız ve iddeti sayın...&quot;</strong> ayetinin manası hususunda ş&ouml;yle demiştir: &quot;Kadını temizlendiği ve kendisiyle cima yapıl-madığı bir zamanda, diğer şartlara da riayet ederek boşamak gerekir.&quot;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a> Yani iddeti saymak m&uuml;mk&uuml;n olacak bir durumda boşamak gerekir.&quot; Buna g&ouml;re <strong>&quot;li iddetihinne&quot;</strong> (iddetleri s&uuml;re-sinde)nin manası &quot;li kıbeli idde-tihinne&quot;&nbsp; (iddetleri cihetinde) olur ve hatta bu ayet bu şekilde de kıraat edilmiştir. Şeyh Tusi daha sonra ş&ouml;yle diyor: &quot;Ayeti bu şekilde kıraat etmek doğru olmasa bile ş&uuml;phesiz Hak Teala bu manayı kasdet-miştir.&quot;<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a> Yani ayetin tefsir ve a&ccedil;ık-laması b&ouml;yledir.</p>\n\n<p>\n	S&uuml;nen-i Beyhaki&#39;de, İbn-i &Ouml;mer&#39;-den ş&ouml;yle bir hadis rivayet olunmuş-tur: &quot;Resulullah (s.a.a) bu ayet-i kerimeyi &quot;fi kıbeli iddetihinne&quot; şeklinde kıraat etmiştir.&quot; Başka bir rivayette de &quot;li kıbeli iddetihinne&quot; naklolunmuştur.<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	İbn-i Haleveyh&#39;in &quot;Şevaz&quot; adlı kitabında da: İbn-i Abbas ve M&uuml;ca-hid&#39;den &quot;fe tallikuh&uuml;nne fi kubuli iddetihinne&quot; kıraatı nakledilmiştir.<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<p>\n	Bu konuda Tabersi ş&ouml;yle diyor: &quot;Bunlar meşhur olan kıraatın tef-siridir. O halde <strong>&quot;fe tallikuh&uuml;nne li iddetihinne&quot;</strong>nin anlamı, &quot;inde idde-tihinne&quot; (iddet vaktinde) olur. Aynı şekilde <strong>&quot;La y&uuml;celliyha li vaktiha illa h&uuml;ve.&quot;</strong><a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a> (onu (kıyameti) vakti gelince (vaktinde) ancak O (Allah), ortaya &ccedil;ıkarır.) ayetinde de &quot;li vaktiha&quot; &quot;inde vaktiha&quot; (vaktinde) anlamını taşımaktadır.<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	Zemahşeri de ş&ouml;yle diyor: &quot;...Aye-tin anlamı, &quot;iddetlerini karşılaya-rak&quot;tır. &Ouml;rneğin &quot;eteytuhu li leyletin bakiyyet min-eş şehr&quot; s&ouml;z&uuml; &quot;m&uuml;s-takbilen leha&quot;&nbsp; (onu karşılayarak) an-lamını ifade etmektedir. Resulul-lah&#39;tan (s.a.a) nakledilen&nbsp; &quot;fi kıbeli iddetihinne&quot; kıraatı da bunu teyid etmektedir.&quot;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\">[50]</a></p>\n\n<p>\n	Fahr-i Razi şunları yazıyor: &quot;Bu ayetteki &quot;lam&quot; harfi aynen &quot;H&uuml;vel-lezi ahrece-llezine keferu min ehl-il kitab-i min diyarihim li evvell-il haşr&quot;<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a> ayetinde olduğu gibi &quot;fi&quot; harfi yerine kullanılmıştır.&nbsp; Zira &quot;fe tallikuh&uuml;nne fi iddetihinne&quot; c&uuml;mlesi &quot;onları &ouml;yle bir zamanda&nbsp; boşayınız ki, iddeti i&ccedil;in uygun olsun.&quot; anlamını ifade etmektedir.&quot;<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a></p>\n\n<p>\n	Zemahşeri de ş&ouml;yle diyor: &quot;li ev-vel-il haşr&quot; ayetinde olan &quot;lam&quot; harfi, &quot;ya leyten&icirc; kaddemtu li hayat&icirc;&quot;<a href=\"#_edn53\" name=\"_ednref53\" title=\"\">[53]</a> ayetindeki ve &quot;ci&#39;tuhu li vaktin keza&quot; &ouml;rneğindeki &quot;lam&quot;lar gibi &quot;Fi&quot; har-finin manasını ifade etmektedir. Dolayısıyla ayet, &quot;Kafirleri ilk s&uuml;rg&uuml;nde yurtlarından &ccedil;ıkaran O&#39;-dur.&quot; manasını ifade ediyor. Bu s&uuml;rg&uuml;ne ilk s&uuml;rg&uuml;n isminin verilmesi ise, onların, asla g&ouml;&ccedil; etmeyen bir kabileden olup ehl-i kitap&#39;tan, Cezi-ret-&uuml;l Arap&#39;tan Şam&#39;a g&ouml;&ccedil; etmeye mecbur kılınan ilk grup olduk-larından; veya bu, onların ilk g&ouml;&ccedil;leri olduğundan dolayıdır.&quot;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\">[54]</a></p>\n\n<p>\n	İbn-i M&uuml;nir, Keşşaf tefsirinin ha-mişinde ş&ouml;yle diyor: &quot;Zemahşeri, bu &quot;lam&quot;ın &quot;ketebtu li amin keza ve şehrin keza&quot; &ouml;rneğinde olan &quot;lam&quot; gibi tarihi belirten kelimelere dahil olan &quot;lam&quot;lardan olduğunu kasdet-mektedir.&quot;</p>\n\n<p>\n	O halde ayet-i kerime &quot;fe talliku-hunne li mebde-i iddetihinne&quot; (iddet-lerinin sayılması başlanabilecek bir zamanda onları boşayınız.) anlamını ifade idiyor.</p>\n\n<p>\n	İslam&#39;da boşama iki kısımdır: S&uuml;nnete g&ouml;re olan boşama ve bid&#39;at olan boşama.</p>\n\n<p>\n	S&uuml;nnete g&ouml;re olan boşama gerekli şartları haiz olan boşamadır. &Ouml;rneğin medhulun biha olan (kocasının kendisiyle cinsel ilişkide bulunduğu) kadın hayız ve nifastan temizlenip kendisiyle cima edilmediği durumda bir defa boşanır, iddeti bitinceye dek bırakılır, daha sonra akd edilir. Sonra ikinci defa aynı şartlar altında boşanıp iddeti bittikten sonra akd edilir. &Uuml;&ccedil;&uuml;nc&uuml; talakda da aynı şartlar ge&ccedil;erlidir. Bu, s&uuml;nnete uygun boşa-madır.</p>\n\n<p>\n	Hakeza kadının iddeti bitmeden kocası r&uuml;cu edip onunla cima ettikten sonra veya r&uuml;cu edip cima etmeden de boşayabilir. Buna talak-ı iddi denir. Saydığımız bu t&uuml;r talakların hepsi, cevazında ittifak edilen s&uuml;nnete uygun boşamalardır.</p>\n\n<p>\n	Bunların karşısında gerekli şart-ları haiz olmayan bid&#39;at olan boşama yer almaktadır.</p>\n\n<p>\n	Şeyh Tusi ş&ouml;yle diyor: &quot;Haram ve bid&#39;at olan boşama, adamın medhul-un biha olan karısını, yerinde a&ccedil;ıkla-nan &ouml;zel bir uzaklaşma olmaksızın hayızlı olduğu halde veya kadın temiz olduğu zaman onunla cima etmiş olduğu halde boşamasından ibarettir. Biz İmamiye mezhebine g&ouml;re bu t&uuml;r talak sahih değildir ve nikah yerinde bakidir. Ama Ehl-i S&uuml;nnet fakihleri, bu t&uuml;r talaktan menedildiği halde yine de sahih olduğunu s&ouml;ylemişlerdir. Ebu Hanife ve ashabı, Malik, Evzai, Sevri, ve Şafii bu g&ouml;r&uuml;ş&uuml; kabul etmişlerdir.</p>\n\n<p>\n	Daha sonra Şeyh Tusi ş&ouml;yle di-yor: &quot;Eğer bir kişi, &uuml;&ccedil; talakı bir lafızla s&ouml;yleyip karısını boşarsa, bu boşama bid&#39;at olan boşamadır. İma-miye mezhebine bağlı olan fakihlerin bir&ccedil;oğunun g&ouml;r&uuml;ş&uuml;ne g&ouml;re diğer şartları da yerinde olursa bu bir talak sayılır. Bazı fakihlerimiz de bunun talak olamıyacağını s&ouml;ylemişlerdir.&quot;</p>\n\n<p>\n	Şafii ş&ouml;yle der: &quot;Kadını bir talak ile boşamak m&uuml;stahaptır (s&uuml;nnete uygundur). Ama kadın temiz olduğu zaman kendisiyle cima edilmemiş ise kocası onu bir defada veya birka&ccedil; defada, iki veya &uuml;&ccedil; talak ile boşarsa b&ouml;yle bir talak menolunmamış olan m&uuml;bah boşamadır. Ahmed, İshak ve Ebu Sevr de bu g&ouml;r&uuml;ş&uuml; kabul etmiş-lerdir.&quot;</p>\n\n<p>\n	Bazıları da ş&ouml;yle demişlerdir: &quot;Eğer bir temizlikte kadını bir defada veya birka&ccedil; defada iki talak veya &uuml;&ccedil; talak ile boşarsa haram bir iş yapmış ve g&uuml;nah işlemiştir. Fakihlerden bazıları da bunun haram talak olma-sına rağmen sahih olduğuna fetva vermişlerdir. Ebu Hanife, ashabı ve Malik bu fetvayı verenler arasında yer almaktadır.&quot;<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	Kısacası, Şafii ve Ahmed b&ouml;yle bir boşamayı bid&#39;at saymayıp bir lafız ile &uuml;&ccedil; talakı birden vermenin caiz olduğunu kabul ederek ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak iddetsiz olsa bile bu boşamanın caiz ve ge&ccedil;erli olduğuna fetva vermişlerdir.<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	Ama Ebu Hanife ve Malik b&ouml;yle bir talakı bid&#39;at ve g&uuml;nah saymışlar, fakat yine de ge&ccedil;erli olduğunu kabul etmişlerdir.</p>\n\n<p>\n	Velhasıl, her d&ouml;rt mezhep &uuml;&ccedil; talakın bir lafızla verilmesinin doğru olduğunda ittifak etmişlerdir.</p>\n\n<p>\n	Ceziri ş&ouml;yle der: &quot;Eğer bir erkek bir defada karısını &uuml;&ccedil; talak ile boşarsa, mesela <strong>&quot;enti talikun sela-sen&quot;</strong> derse, her d&ouml;rt mezhebe g&ouml;re karısı s&ouml;ylediği sayı &uuml;zerine boşanmış sayılır. Bu, cumhurun g&ouml;r&uuml;ş&uuml;d&uuml;r.&quot;<a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a></p>\n\n<p>\n	İşte bu mesele de, Ehl-i S&uuml;nnet fakihlerinin, bu konuda hadis oldu-ğunu zannederek Kur&#39;&acirc;n-ı Kerim&#39;in bu konudaki a&ccedil;ık ayetinin neshedil-diğini sanarak veya onu te&#39;vil ederek Kur&#39;&acirc;n-ı Kerim&#39;in a&ccedil;ık h&uuml;km&uuml;ne muhalefet ettikleri yerlerden ayrı bir &ouml;rnektir. Ama İmamiye mezhebine bağlı olan fakihler, Ehl-i Beyt tara-fından rivayet olunan sahih hadislere g&ouml;re amel ettikleri i&ccedil;in hi&ccedil;bir konuda Kur&#39;&acirc;n ayetine muhalefet etmemiş-lerdir.</p>\n\n<p>\n	Ehl-i Beyt imamları (a.s) defalar-ca bu t&uuml;r talakın (bir lafız ile &uuml;&ccedil; talakı birden vermenin), Kur&#39;&acirc;n-ı Kerim&#39;in a&ccedil;ık h&uuml;km&uuml;ne muhalif olduğunu belirtmişlerdir. Şurası a&ccedil;ık-tır ki, Kur&#39;&acirc;n-ı Kerim&#39;e muhalif olan her şey batıl olup kenara atılması gerekir.</p>\n\n<p>\n	<strong>&quot;Fe tallikuhunne li iddetihin-ne&quot;</strong> (kadınları iddetleri s&uuml;resinde (temizlendiklerinde) boşayınız) ayeti ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talakı da i&ccedil;ermek-tedir; oysa ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak, iddet s&uuml;resinde (temizlendiklerinde) ger&ccedil;ekleşmemiştir. Zira sayılan iddet ilk talak i&ccedil;indir.</p>\n\n<p>\n	İmam Sadık (a.s) İbn-i Uşeyme&#39;ye buyurduğu bir hadiste ş&ouml;yle diyor:</p>\n\n<p>\n	<strong>&quot;Eğer bir kimse karısını temiz olmadığı halde veya Allah Teala&#39;-nın belirttiği gibi iddetini saymak-sızın&nbsp; &uuml;&ccedil; talak veya bir talak ile boşarsa, onun talakı talak değildir. Eğer karısı temiz olduğu durumda onunla cima etmeksizin iki adil şahidin huzurunda &uuml;&ccedil; talak ile boşarsa, bu bir talak sayılır ve diğer iki talakı batıldır. Ama eğer bir kimse, Allah&#39;ın emrettiği gibi karısını iddet s&uuml;resinde &uuml;&ccedil; defa (ayrı vakitlerde) boşarsa, artık karısı ona haram olur; o kadın başka bir erkekle nikahlanmadık&ccedil;a ilk kocasına helal olmaz.&quot;</strong><a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a></p>\n\n<p>\n	O halde ikinci ve &uuml;&ccedil;&uuml;nc&uuml; talak, Allah-u Teala&#39;nın Kur&#39;&acirc;n-ı Kerim&#39;de zikrettiği kanuna uygun olarak iddet s&uuml;resinde vaki olmamıştır. İşte Kur&#39;&acirc;n-ı Kerim&#39;in sarih h&uuml;km&uuml;ne aykırı d&uuml;şen bir lafızla &uuml;&ccedil; talakı birden vermeğe Hz. Resulullah&#39;ın (s.a.a) şiddetle karşı &ccedil;ıkması da bu y&uuml;zdendir.</p>\n\n<p>\n	Nesai, Mahrama&#39;nın babası Ebu B&uuml;keyr b. Abdullah b. el-Eşecc&#39;den ş&ouml;yle tahri&ccedil; etmiştir: Ben Mahmud b. Lebid&#39;in ş&ouml;yle dediğini işittim: Hz. Resulullah&#39;a (s.a.a), birisinin bir defada &uuml;&ccedil; talak ile karısını boşadığı haber verildi. Resulullah (s.a.a) gazaplı bir şekilde ayağa kalkarak ş&ouml;yle buyurdu: <strong>&quot;Ben hen&uuml;z ara-nızda olduğum halde Allah&#39;ın Kita-bı&#39;yla mı oynanılıyor?!&quot;</strong><a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a></p>\n\n<p>\n	S&uuml;nen-i Nesai&#39;nin şarihi ş&ouml;yle diyor: &quot;<strong>&#39;Boşama iki defadır&#39;</strong> ayetin-den <strong>&#39;Allah&#39;ın ayetlerini oyun (konu-su) edinmeyin.&#39;</strong><a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[60]</a> ayetine kadar olan ayetlerden kasdedilen şudur ki; uygun olan talak, bir defada toplu halde verilen talak değil, ayrı ayrı olan talaktır. Ayette ge&ccedil;en <strong>&quot;iki dafa&quot;</strong>dan maksat, hakiki anlamda iki dafa değildir. &Ouml;rneğin <strong>&quot;Sonra g&ouml;z&uuml;-n&uuml; iki kere daha &ccedil;evirip-gezdir.&quot;</strong><a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[61]</a> ayetinde ge&ccedil;en iki kere kelimesi de bunun benzeridir ve ondan hakkiki anlamda iki kere kasdedilmemiştir. Aksine ondan birinci defanın arkasından ikinci defa ve hakeza bu şekilde devam etmek kasdedilmiştir. <strong>&quot;Ondan (ikinci talaktan) sonra ya onları bilinen g&uuml;zel bir tarz &uuml;zere tutmak veya g&uuml;zellikle salıvermek gerekir.&quot;</strong> ayetinde Allah-u Teala, insanlara nasıl boşamaları gerektiğini &ouml;ğrettikten sonra onları bu iki şey arasında muhayyer bırakmıştır. Ya kadını g&uuml;zel bir tarz &uuml;zere tutması, ki bu ona r&uuml;cu etmek ile olur, veya ondan Allah&#39;ın &ouml;ğrettiği şekilde g&uuml;zellikle ayrılması gerekir. Kadını boşarken boşamalar arasına fasıla d&uuml;şmesinin hikmetine <strong>&quot;olabilir ki Allah, bunun arkasından bir iş (durum) oluşturabilir.&quot;</strong> ayetinde işaret edilmiştir. Yani Allah Teala, talaktan sonra kocanın kalbinde kadına olan buğzu sevgiye d&ouml;n&uuml;şt&uuml;-rebilir.<a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[62]</a></p>\n\n<p>\n	S&uuml;nen sahipleri ş&ouml;yle rivayet et-mişlerdir: Rukane, bir mecliste karı-sını &uuml;&ccedil; talak&nbsp; ile boşadı, daha sonra buna &uuml;z&uuml;ld&uuml; ve Resulullah&#39;ın (s.a.a) yanına gelerek pişman olduğunu izhar etti. Resulullah (s.a.a) ona nasıl &uuml;&ccedil; talak ile boşadığını sordu. O, bir mecliste boşadığını s&ouml;yledi. Bunun &uuml;zerine Resulullah (s.a.a) ş&ouml;yle buyurdu: <strong>&quot;Bu boşama bir talak sayılır; ona tekrar d&ouml;nmek istersen d&ouml;nebilirsin.&quot;</strong> O da bunun &uuml;zerine karısına d&ouml;nd&uuml;.</p>\n\n<p>\n	İbn-i Abbas&#39;ın rivayet ettiği bir hadiste ş&ouml;yle ge&ccedil;er: &quot;Abduyezid karı-sını boşayıp başka bir kadınla evlenmişti. Boşanmış kadın Resulul-lah&#39;ın (s.a.a) yanına gelip şikayet etti. Resulullah (s.a.a) Abduyezid&#39;e tekrar karısına d&ouml;nmesini emretti. Abdu-yezid, ya Resulullah, onu &uuml;&ccedil; talak ile boşadım, dedi. Resulullah (s.a.a) buyurdu ki: &quot;Biliyorum, ona d&ouml;n.&quot; Daha sonra şu ayeti okudu: <strong>&quot;Ey Peygamber, kadınları boşadığınız zaman iddetleri s&uuml;resinde (temiz-lendiklerinde) boşayın.&quot;</strong><a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a></p>\n\n<p>\n	Ebu Davud ş&ouml;yle diyor: &quot;Ş&uuml;phe-siz Rukane, karısını talak-ı b&acirc;ine olan &uuml;&ccedil; talak ile boşamıştı. Ama Resulullah (s.a.a) onu bir talak ola-rak saydı.&quot;</p>\n\n<p>\n	Bunun manası şudur ki: Bir lafız ile olan (aralarında d&ouml;nme olmayan) &uuml;&ccedil; talakda ki iddet, sadece onların birisi i&ccedil;in ge&ccedil;erlidir, her &uuml;&ccedil;&uuml; i&ccedil;in değil.</p>\n\n<p>\n	Hz. Resulullah&#39;ın (s.a.a) mezkur ayeti tilavet etmesi, her &uuml;&ccedil; talakın iddet i&ccedil;in olmadığına, sadece onlar-dan birisinin iddeti, i&ccedil;in olduğuna işarettir.</p>\n\n<p>\n	Garip olan şu ki, cumhur-i fakih-ler, bir lafız ile kadını &uuml;&ccedil; talakla boşamanın Kitap ve s&uuml;nnete muhalif olduğunu bildikleri halde, yine de bunu kabul etmemişlerdir. Bunun Kur&#39;&acirc;n-ı Kerim&#39;e aykırı olduğunu a&ccedil;ıkladık. S&uuml;nnete aykırı oluşuna gelince; M&uuml;slim, Sahih&#39;inde Muham-med b. R&acirc;fi aracılığıyla İbn-i Abbas&#39;-tan ş&ouml;yle naklediyor:</p>\n\n<p>\n	&nbsp;&quot;Resulullah&#39;ın (s.a.a), Ebu Bekr&#39;-in ve iki yıl da &Ouml;mer&#39;in hilafeti d&ouml;neminde, bir lafız ile verilen &uuml;&ccedil; talak, bir talak sayılıyordu. &Ouml;mer b. Hattab ş&ouml;yle dedi: &quot;İnsanlar ağır davranılması gereken bir işte acele ediyorlar. Keşke bunu onların &uuml;ze-rine ge&ccedil;erli kılsaydık.&quot; Nihayet, sonunda ge&ccedil;erli kıldı.&quot;<a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[64]</a></p>\n\n<p>\n	Ehl-i S&uuml;nnet fakihleri bunu bildikleri halde Kur&#39;&acirc;n-ı Kerim&#39;in sarih olan ayeti ve Resulullah&#39;ın (s.a.a) ve se&ccedil;kin sahabilerin&nbsp; s&uuml;nne-tini terkederek &Ouml;mer&#39;in s&uuml;nnetine uydular.</p>\n\n<p>\n	Ceziri ş&ouml;yle diyor: &quot;Hz. Resulul-lah&#39;ın (s.a.a) d&ouml;neminde durumun b&ouml;yle olduğunda (bir lafızla verilen &uuml;&ccedil; talakın bir talak sayıldığında) b&uuml;t&uuml;n fakihler ittifak etmişlerdir ve onlardan hi&ccedil;biri, M&uuml;slim&#39;in rivayet etmiş olduğu hadise itiraz etmemiş-lerdir. Onların bu g&ouml;r&uuml;şlerine getir-miş oldukları delilleri şundan iba-rettir: &Ouml;mer&#39;in kendi hilafeti d&ouml;ne-mindeki bu ameli ve bir&ccedil;ok kişinin onunla muvafakat etmesi, mezkur h&uuml;km&uuml;n (&uuml;&ccedil; talakın bir talak sayıl-ması) ge&ccedil;ici bir h&uuml;k&uuml;m olduğunu ve &Ouml;mer&#39;in o g&uuml;ne kadar a&ccedil;ıklamadığı bir hadis gereğince, bu h&uuml;km&uuml;n nesh edildiğini g&ouml;stermektedir. Buna delil ise icmadır.&quot;</p>\n\n<p>\n	Ceziri s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle diyor: &quot;Lakin ger&ccedil;ek şudur ki, icma diye bir şey yoktur. &Ccedil;&uuml;nk&uuml; m&uuml;s-l&uuml;manlardan bir&ccedil;oğu onlara muha-lefet etmişlerdir. Ş&uuml;phesiz ki, &Ouml;mer&#39;in bu işine muhalefet eden İbn-i Abbas, din işlerinde itimad edilecek m&uuml;&ccedil;tehidlerden biriydi ve onu taklid etmek caizdir. &Ouml;mer&#39;in g&ouml;r&uuml;şlerine uymak ise vacib değildir.&quot;</p>\n\n<p>\n	Daha sonra ş&ouml;yle diyor: &quot;&Ouml;mer&#39;in &ccedil;ıkarmış olduğu bu h&uuml;k&uuml;m, belki de halkı kadınlarını s&uuml;nnete aykırı ola-rak boşamaktan sakındırmak i&ccedil;indi. Zira s&uuml;nnet değişik vakitlerde kadını boşamayı emrediyor. Bu durumda eğer biri karısını bir defada boşa-maya c&uuml;ret ederse, s&uuml;nnete muhalefet&nbsp; etmiş&nbsp; olur, bunun cezası da kendi s&ouml;z&uuml;ne g&ouml;re onunla muamele etmek-tir.&quot;<a href=\"#_edn65\" name=\"_ednref65\" title=\"\">[65]</a></p>\n\n<p>\n	İbn-i Hazm-i End&uuml;lisi, Nesai&#39;nin Mahreme&#39;den, o da babası B&uuml;keyr b. Abdullah b. el-Eşecc&#39;den, o da Mahmud b. Lebid&#39;den işiterek rivayet ettiği hadiste m&uuml;nakaşa&nbsp; ederek ş&ouml;yle demiştir: &quot;Mahmud&#39;un rivayeti m&uuml;r-seldir, dolayısıyla da delil sayılmaz; Mahreme de babasından bir şey işitmemiştir.&quot;</p>\n\n<p>\n	Yine İbn-i Hamz, M&uuml;slm&#39;in Muhammed b. Rafi aracılığıyla İbn-i Abbas&#39;tan rivayet ettiği hadisde m&uuml;nakaşa edip, İbn-i Rafi&#39;nin me&ccedil;hul olduğunu s&ouml;ylemiştir.<a href=\"#_edn66\" name=\"_ednref66\" title=\"\">[66]</a></p>\n\n<p>\n	Mahmud b. Lebid&#39;in ise Hz. Resulullah&#39;ı (s.a.a) g&ouml;rmediğini ve ondan bir şey işitmediğini s&ouml;ylemiş-lerdir. &Ccedil;&uuml;nk&uuml; Mahmud, o zamanda erginlik &ccedil;ağına ulaşmamış bir &ccedil;ocuk-tu.</p>\n\n<p>\n	Fakat Vakidi ve diğerleri, onun H. 96 yılında vefat ettiğinde 99 yaşında olduğunu kaydetmişlerdir.</p>\n\n<p>\n	İbn-i Hacer de ş&ouml;yle demiştir: &quot;Buna g&ouml;re, Resulullah (s.a.a) vefat ettiğinde o 13 yaşındaydı. Bu İse Buhari&#39;nin, onun Hz. Resulullah&#39;ın (s.a.a) ashabından olduğuna dair s&ouml;z&uuml;n&uuml; teyid etmektedir. İşte bunun i&ccedil;indir ki, İbn-i Abdulbir, Buhari&#39;nin onun ashaptan olduğuna dair s&ouml;z&uuml; daha evladır demiştir. &quot;İbn-i Muaz vafat ettiğinde Hz. Resulullah (s.a.a) &ouml;yle acele gidiyordu ki, ayakları-mızdaki ayakkabı&nbsp; yırtıldı.&quot; rivayetini nakleden de odur. Tirmizi, &quot;O, erginlik &ccedil;ağına ermemişken Hz. Resulullah&#39;ı (s.a.a) g&ouml;rm&uuml;şt&uuml;r.&quot; di-yor.&quot;<a href=\"#_edn67\" name=\"_ednref67\" title=\"\">[67]</a></p>\n\n<p>\n	Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, onun durumu İbn-i Abbas&#39;ın durumundan daha aşağı olamaz. &Ccedil;&uuml;nk&uuml; İbn-i Abbas da 13 yaşında iken Hz. Resulullah (s.a.a) vefat etmiştir.</p>\n\n<p>\n	Mahreme&#39;nin, babasından duyma-sı eleştirisine gelince; hi&ccedil;bir zararı yoktur; zira o her ne kadar babasın-dan bu hadisleri dinlememişse de, onun kitabından nakletmektedir. Ebu Talib diyor ki: &quot;Onun hakkında Ahmed&#39;e sordum. Onun g&uuml;venilir bir kişi olduğunu, babasından işitmedi-ğini, ama babasının yazdıklarından rivayet ettiğini s&ouml;yledi.&quot; Malik de ş&ouml;yle diyor: &quot;G&uuml;venilir kişi olan Mahreme b. B&uuml;keyr, bana hadis s&ouml;y-ledi.&quot; Ebu Hatem ş&ouml;yle diyor: &quot;İsmail b. Ebi &Uuml;veys&#39;ten ş&ouml;yle sor-dum: &quot;Malik b. Enes, bana g&uuml;venilir biri hadis s&ouml;yledi diyor, o kimdir?&quot; &quot;O Mahreme b. B&uuml;keyr b. el-Eşecc&#39;dir.&quot;&nbsp; dedi. Meymuni, Ahmed&#39;-den naklediyor ki, Malik Mahreme&#39;-nin yazdıklarını alıp dikkatle oku-muştur, dolaysıyla onun kitabında ge&ccedil;en &quot;S&uuml;leyman b. Yesar&#39;dan bana ulaştı&quot; şeklindeki b&uuml;t&uuml;n hadisler Mahreme&#39;nin yazdıklarındandır. Yani Mahreme babasından, o da S&uuml;ley-man&#39;dan rivayet etmiştir.<a href=\"#_edn68\" name=\"_ednref68\" title=\"\">[68]</a></p>\n\n<p>\n	M&uuml;slim&#39;in rivayet ettiği hadisin senedinde Rafi&#39;in olduğu ve onun me&ccedil;hul olduğu, dolaysıyla bu rivaye-tin h&uuml;ccet ve delil olamayacağına dair m&uuml;nakaşaya gelince; bu da doğ-ru değildir. M&uuml;slim&#39;in İshak b. İbrahim ve Muhammed b. Rafi, ara-cılığıyla Abdurrazzak&#39;tan rivayet et-mesi bu itirazı ortadan kaldırıyor.</p>\n\n<p>\n	Muhammed b. Rafi&#39;e gelince; b&uuml;t&uuml;n muhaddisler onun g&uuml;venilir bir kişi olduğunu s&ouml;ylemişlerdir. Buhari ş&ouml;yle diyor: &quot;Allah&#39;ın se&ccedil;kin kulların-dan olan Muhammed b. Rafi&#39; b. Sa-bur bize haber verdi.&quot; Nesai ş&ouml;yle demiştir: &quot;Emin ve g&uuml;venilir biri olan Muhammed b. Rafi&#39;, bize haber ver-miştir.&quot; Ebu Zer&#39;a ise: &quot;O, doğru konuşan bir şeyh idi&quot; demiştir. Hakim de ş&ouml;yle demiştir: &quot;O, Hora-</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Dipnotlar:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	1- El-K&acirc;fi, c.3, s.30, hadis:4; Maide/6.</p>\n\n<p>\n	2- S&acirc;d/33.</p>\n\n<p>\n	3-Tefsir-ul Menar, c.6, s.226-227.</p>\n\n<p>\n	4- El-K&acirc;fi, c.3, s.30; Maide/6.</p>\n\n<p>\n	5- Şafii, Ahk&acirc;m-ul Kur&#39;&acirc;n, c.1,&nbsp; s.44.</p>\n\n<p>\n	6- Şafii, el-&Uuml;mm, c.1, s.41.</p>\n\n<p>\n	7- Maksad, Kufe fakih ve m&uuml;ftisi&nbsp;</p>\n\n<p>\n	san şehrine g&ouml;&ccedil; eden ve asrının doğru s&ouml;yleyen şeyhidir.&quot;<a href=\"#_edn69\" name=\"_ednref69\" title=\"\">[69]</a></p>\n\n<p>\n	Aynı şekilde, İbn-i Rahveyh el-Meruzi diye tanınan İshak b. İbrahim b. Muhil de, Horasan&#39;a g&ouml;&ccedil; eden emsaline az rastlanan biriydi. Ebu Zer&#39;a ş&ouml;yle demiştir: &quot;İshak gibi hadisleri iyi ezberleyip rivayet eden yoktur.&quot; Ahmed de ş&ouml;yle demiştir: &quot;Onun benzeri biri Horasan&#39;a gelme-miştir.&quot; Yine Ahmed ş&ouml;yle demiştir: &quot;Irak&#39;ta ona bir benzer g&ouml;remi-yorum.&quot;<a href=\"#_edn70\" name=\"_ednref70\" title=\"\">[70]</a></p>\n\n<p>\n	B&ouml;ylece Ceziri&#39;nin: &quot;M&uuml;slim&#39;in rivayet etmiş olduğu hadise kimse itiraz etmemiştir.&quot; şeklindeki s&ouml;z&uuml;n&uuml;n doğruluğu ortaya &ccedil;ıktı.</p>\n\n<p>\n	Sonu&ccedil; olarak, Ehl-i S&uuml;nnet ule-masının muhalefet etmelerine rağmen İmamiye mezhebine bağlı olan fakihlerin, Kur&#39;&acirc;n&#39;ın sarih ayetine ve Resulullah&#39;ın (s.a.a) sahih hadislerine bağlı olmaları insana neşe kazan-dırıyor. B&uuml;t&uuml;n bunlar İslam dininin koruyucuları olan Ehl-i Beyt imam-larının &ouml;ğretmiş oldukları ilmin bere-ketindendir.</p>\n\n<p>\n	<strong>Bu, Allah Teala&#39;nın bir fazl ve l&uuml;tfudur; onu istediğine verir. Allah b&uuml;y&uuml;k fazl ve ihsan sahibidir.</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İbrahim b. Yezid en-Nehai&#39;dir. İbn-i Hacer onun hakkında ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;O, salih, fakih, takvalı ve&nbsp; g&ouml;sterişsiz biriyidi. Hicri 96 yılında Haccac&#39;dan gizlenmiş olduğu halde &ouml;ld&uuml;.&quot;&nbsp; Bkz. Tahzib-ut Tahzib, c.1, s.177.</p>\n\n<p>\n	8- Ebu Bekr el-Cessas, Ahk&acirc;m-ul Kur&#39;&acirc;n, c.12, s.341.</p>\n\n<p>\n	9- Et-Tefsir-ul Kebir, c.11, s.160.</p>\n\n<p>\n	10- Ceziri, el-Fıkh-u Ale-l Mezahib-il Erbaa, c.1, s.60-61.</p>\n\n<p>\n	11- El-Fıkh-u Ale-l Mezahib-il Erbaa, c.1, s.56,58,61</p>\n\n<p>\n	12- El-Fıkh-u Ale-l Mezahib-il Erbaa, c.1, s.161.</p>\n\n<p>\n	13- Tefsir-ul Kurtubi, c.1, s.87.</p>\n\n<p>\n	14- El-İstibsar, c.1, s.64, h.189.</p>\n\n<p>\n	15- Kuleyni, kendi senediyle Ahmed b. Muhammed b. Ebi Nesr el-Bezenti&#39;den ş&ouml;yle naklediyor: &quot;İmam Ebu-l Hasan er-Rıza&#39;ya (a.s), &#39;Ayaklar nasıl meshedilir?&#39; diye sordum. İmam (a.s), elinin i&ccedil; kısmını ayak parmakları &uuml;zerine bırakıp ayak &uuml;zerindeki şişkinliğe kadar meshetti. Sonra ben ş&ouml;yle sordum: &#39;Eğer adamın biri, iki parmağıyla &ouml;ylece meshederse nasıl olur?&#39; İmam: &#39;Hayır, mesh ancak elin i&ccedil;i ile olur.&#39; diye cevap verdi.&quot; (El-K&acirc;fi, c.3, s.30, h.6)</p>\n\n<p>\n	Meshin &uuml;&ccedil; parmak ile olabileceğine delalet eden hadisler ise, (bkz. aynı kaynak, h.4) uzunluk y&ouml;n&uuml;nden değil, enlem y&ouml;n&uuml;nden meshin haddini belirtmektedir.</p>\n\n<p>\n	16- Vesail-&uuml;ş Şi&acirc;, c.15, s.295, h.8.</p>\n\n<p>\n	17- Vesail-&uuml;ş Şi&acirc;, c.15, s.295, h.7.</p>\n\n<p>\n	18- Tefsir-ul Menar, c.6, s.227-235.</p>\n\n<p>\n	19- Tefsir-ul Ayyaşi, c.1, s.319,320; Vesail-&uuml;ş Şi&acirc;, c.18, s.489-491; Maide/38.</p>\n\n<p>\n	20- El-Fıkhu Ale-l Mezahib-il Erbaa, c.5, s.159.</p>\n\n<p>\n	21- El-Muhella, c.11, s.357, h.2284.</p>\n\n<p>\n	22- A&#39;raf/33.</p>\n\n<p>\n	23- Bakara/219.</p>\n\n<p>\n	24- El-Kafi, c.6, s.406.</p>\n\n<p>\n	25- Tabersi, Mecma-ul Beyan, c.4, s.414.</p>\n\n<p>\n	26- Mir&#39;at-ul Ukul, c.22, s.264.</p>\n\n<p>\n	27- Kuleyni kendi senediyle Hz. İmam Sadık&#39;tan (a.s) naklettiği bir hadiste İmam ş&ouml;yle buyuruyor: &quot;Allah Resul&uuml; ş&ouml;yle buyurmuştur: Ş&uuml;phesiz ki, i&ccedil;ki b&uuml;t&uuml;n g&uuml;nahların başıdır.&quot; (El-K&acirc;fi, c.6, s.403.)</p>\n\n<p>\n	28-Mecma-ul Beyan, c.4, s.414.</p>\n\n<p>\n	29- İbn-i Seyyide bunu zikretmiştir. Bkz. İbn-i Menzur, Lisan-ul Arab.</p>\n\n<p>\n	30- İbn-i Menzur, Lisan-ul Arab.</p>\n\n<p>\n	31- Tac-ul Arus Fi Şerh-il Kamus.</p>\n\n<p>\n	32- Tefsir-ul Kurtubi, c.7, s.201.</p>\n\n<p>\n	33- Nisa/93.</p>\n\n<p>\n	34- Et-Temhid, c.3, s.408-409 ve C.2, Mensuhat b&ouml;l&uuml;m&uuml;, s.339.</p>\n\n<p>\n	35- El-K&acirc;fi, c.2, s.31 ve Vesail-&uuml;ş Şi&acirc;, c.19, s.10, h.2.</p>\n\n<p>\n	36- El-Kafi, c.7, s.275-276, Tefsir-ul Ayyaşi, c.1, s.267, h.236.</p>\n\n<p>\n	37- Şeyh Tusi, et-Tibyan Tefsiri, c.3, s.295; Tebersi, Mecma-ul Beyan, c.5, s.42; Kaş&acirc;ni, Tefsir-us Safi; Tabatabai, el-Mizan, c.5, s.42; Meşhedi, Kenz-&uuml;d Dakaik, c.2, s.576; Tefsir-ul Ayyaşi, c.1, s.267.</p>\n\n<p>\n	38- Tefsir-ul Kebir, c.10, s.237; Kurtubi, c.5, s.329; İbn-i Kesir, c.2, s.536, El-Menar, c.5, s.339.</p>\n\n<p>\n	39- Talak-ı b&acirc;in, erkeğin iddet s&uuml;res&uuml; i&ccedil;erisinde karısına r&uuml;cu etme, d&ouml;nme hakkı olamayan talaka denir.</p>\n\n<p>\n	40- Talak/1.</p>\n\n<p>\n	41- Bakara/229-230.</p>\n\n<p>\n	42- Himyeri, Kurb-ul İsnad, s.30; Vesail-&uuml;ş Şi&acirc;, c.15, s.317, h.25.</p>\n\n<p>\n	43- Kurb-ul İsnad, s.30; Vesail-&uuml;ş Şi&acirc;, c.15, s.317, h.26.</p>\n\n<p>\n	44- Tefsir-&uuml;t Tibyan, c.10, s.29-30.</p>\n\n<p>\n	45- El-Hilaf, c.2, s.224, Kitab-ul Talak, m.2.</p>\n\n<p>\n	46- Es-S&uuml;nen-&uuml;l Kubra, c.7, s.327.</p>\n\n<p>\n	47- İbn-i Haleveyh, Eş-Şevaz, s.158.</p>\n\n<p>\n	48- A&#39;raf/187.</p>\n\n<p>\n	49- Mecma-ul Beyan, c.10, s.302-303.</p>\n\n<p>\n	50- El-Keşşaf, c.4, s.552.</p>\n\n<p>\n	51-Haşr/2.</p>\n\n<p>\n	52- Tefsir-ul Kebir, c.30, s.30.</p>\n\n<p>\n	53- Fecr/24.</p>\n\n<p>\n	54- El-Keşşaf, c.4, s.449.</p>\n\n<p>\n	55- El-Hillaf, c.2, S.224, m.2 ve s.226, m.2.</p>\n\n<p>\n	56- Sahih-i Nesai, c.6, s.116, hamiş.</p>\n\n<p>\n	57- El-Fıkhu Ale-l Mezahib-il Erbaa, c.4, s.341. Lakin Ebu Davud es-Sicistani&#39;nin topladığı &quot;Mesail-&uuml;l İmam Ahmed b. Hanbel&quot; adlı Mesail adlı kitabın 169. sayfasında ş&ouml;yle ge&ccedil;iyor: &quot;Ebu Davud; ben, diyor, Ahmed&#39;den karısını bir lafız ile &uuml;&ccedil; talakla boşayan bir erkeğin durumunun sorulduğunu işittim. Ahmed bu talakın sahih olduğunu kabul etmedi. Lakin Ahmed mezkur kitabın başka bir yerinde (S.173&#39;de) bir lafız ile &uuml;&ccedil; talakla boşanan hen&uuml;z kocasının temasta bulunmadığı bakire bir kadın hakkında şunları diyor: &quot;Bu boşama &uuml;&ccedil; talak sayılır ve başka bir erkek onu nikahlamadık&ccedil;a ilk kocasına helal olmaz.&quot;</p>\n\n<table align=\"left\" cellpadding=\"0\" cellspacing=\"0\" height=\"172\" hspace=\"0\" style=\"mso-element-frame-height:129.0pt;mso-element-frame-height:129.0pt;\" vspace=\"0\" width=\"438\">\n	<tbody>\n		<tr>\n			<td align=\"left\" height=\"172\">\n				<div>\n					<p>\n						<em>Resulullah (s.a.a):</em></p>\n\n					<p>\n						&nbsp;</p>\n\n					<p>\n						<strong>&nbsp;M&uuml;min vefat ettiğinde kendisinden sonrası i&ccedil;in &uuml;zerinde ilim yazılı bir yaprak bırakırsa kıyamet g&uuml;n&uuml; onunla ateş arasında bir &ouml;rt&uuml; olur. Allah Teala o yaprağa yazılan her harfe karşı ona d&uuml;nyadan yedi kat geniş olan bir şehir bağışlar.</strong></p>\n\n					<p align=\"right\">\n						&nbsp;</p>\n\n					<p align=\"right\">\n						<em>Bihar-&uuml;l Envar, c.1, s.198</em></p>\n				</div>\n			</td>\n		</tr>\n	</tbody>\n</table>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	58- Vesail-&uuml;ş Şi&acirc;, c.65, s.319, h.28.</p>\n\n<p>\n	59- S&uuml;nen-i Nesai, c.6, s.116, İbn-i Hamz, el-Muhella, c.10, s.167.</p>\n\n<p>\n	60- Bakara/229-231.</p>\n\n<p>\n	61- M&uuml;lk/4.</p>\n\n<p>\n	62- S&uuml;nen-i Nesai, c.6, s.116, hamiş.</p>\n\n<p>\n	63- S&uuml;nen-i Beyhaki, c.7, s.339.</p>\n\n<p>\n	64- Sahih-i M&uuml;slim, c.4, s.183.</p>\n\n<p>\n	65- El-Fıkhu Ale-l Mezahib, c.4, s.341-342.</p>\n\n<p>\n	66- El-Muhella, c.10, s.168.</p>\n\n<p>\n	67- Tehzib-ut Tehzib, c.10, s.65-66.</p>\n\n<p>\n	68- Tehzib-ut Tehzib, c.10, s.70.</p>\n\n<p>\n	69- Tehzib-ut Tehzib, c.9, s.161.</p>\n\n<p>\n	70- Tehzib-ut Tehzib, c.1, d:1, s.217.</p>','Ma\'sum İmamların  Tefsirinden İncelikler','','publish','closed','open','','masum-imamlarin-tefsirinden-incelikler-2','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3313',0,'post','',0),(3314,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İslam İnkılabı Rehberi Ayetullah Hamenei bu konuş-mayı 1986 yılında Meşhed&#39;de d&uuml;zenlenen &quot;Uluslararası Hz. İmam Rıza (a.s) Kongresi&quot;nde yapmıştır.</p>\n\n<p>\n	<br />\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Veliyy-i Emr-i M&uuml;slimin Ayetullah HAMENEİ</h5>\n\n<p>\n	<br />\n	Bismillahirrahmanirrahim</p>\n\n<p>\n	&nbsp;<br />\n	&Ouml;teden beri var olan arzulardan birinin, bu toplantıda ger&ccedil;ekleşmiş olmasından dolayı, Allah&#39;a ş&uuml;k&uuml;rler olsun. Ehl-i Beyt İmamlarının (a.s) gurbeti (yalnızlığı), bu b&uuml;y&uuml;k insan-ların yaşam d&ouml;nemleriyle son bulma-dı. Asırlar boyunca, bu b&uuml;y&uuml;klerin yaşamlarının &ouml;nemli, belki de asıl boyutlarına ilgi g&ouml;sterilmemesi, onla-rın tarihi gurbetine s&uuml;reklilik kazan-dırmış oldu. Bu asırlar boyunca ya-zılmış olan kitaplar ve yazılı belgeler yakinen benzersiz bir değer taşımak-talar; &ccedil;&uuml;nk&uuml; bu b&uuml;y&uuml;klerin yaşamı ile ilgili rivayetlerin bir b&ouml;l&uuml;m&uuml;n&uuml; gelecek nesiller i&ccedil;in koruyabilmişler-dir. Fakat 250 yıl boyunca hidayet imalarının yaşamının uzanan &ccedil;izgi-sini oluşturan &quot;şiddetli m&uuml;cadele un-suru&quot;, onların ilmi ve manevi boyut-ları ile ilgili rivayetler, hadisler ve şerh-i haller (biyografiler) arasında kaybolmuştur. Biz imamların yaşa-mını bir ders ve bir &ouml;rnek olarak &ouml;ğrenmeliyiz, yalnızca g&ouml;rkemli ve değerli bir hatıra olarak değil; bu da bu b&uuml;y&uuml;klerin siyasi metod ve tavrı-nın g&ouml;z &ouml;n&uuml;nde bulundurulmasıyla m&uuml;mk&uuml;n olabilir.<br />\n	Ben şahsen imamların (a.s) yaşa-mının bu boyutuna ilgi g&ouml;sterdim. Şunu sizlere arzetsem iyi olur sanı-rım; ilk olarak 1972 yılında meşak-ketli bir imtihan ve zor olan bir sına-ma sırasında bu konuya ilgi g&ouml;ster-meye başladım. Her ne kadar daha &ouml;nceleri imamlara, tevhid kelimesinin y&uuml;kselmesi ve ilahi h&uuml;k&uuml;metin kurulması i&ccedil;in fedak&acirc;rlık eden m&uuml;ca-deleciler olarak ilgi duyuyordumsa da, o d&ouml;nemde ansızın benim i&ccedil;in g&uuml;n ışığına &ccedil;ıkan bir n&uuml;kte oldu; o n&uuml;kte şudur: Bu b&uuml;y&uuml;klerin yaşamı bazıla-rının &ccedil;elişki hissettiği zahiri farklılık-lara rağmen, genel olarak hicretin on birinci yılında başlayan ve 250 yıl s&uuml;reyle devam edip Hicri 260&#39;ıncı senede Gaybet-i Suğra&#39;nın başlama-sıyla son bulan uzun ve s&uuml;rekli bir harekettir. Bu b&uuml;y&uuml;kler bir birlik-tirler ve bir şahsiyettirler. Onların he-def ve y&ouml;nelişlerinin bir olduğundan ş&uuml;phe edilemez. &Ouml;yleyse biz İmam Hasan-ı M&uuml;&ccedil;teba&#39;nın (a.s) yaşantısını ayrı, İmam H&uuml;seyn&#39;in (a.s) yaşantı-sını ayrı ve İmam Seccad&#39;ın (a.s) yaşantısını ayrı olarak tahlil (analiz) edip, Allah etmesin, bu &uuml;&ccedil; imamın siretinin (yaşamının) zahiri farklılık-lardan dolayı birbirine muhalif ve birbiriyle &ccedil;elişmekte olduğuna ilişkin tehlikeli yanılma tuzağına d&uuml;şmeye-lim.<br />\n	Biz 250 sene yaşayan ve hicretin on birinci senesinde bir yola ayak basıp, Hicri 260&#39;ıncı seneye kadar bu yolda y&uuml;r&uuml;yen tek bir insan farzet-meliyiz. Bu b&uuml;y&uuml;k ve masum insanın t&uuml;m hareketleri bu bakış a&ccedil;ısıyla anlaşılıp yorumlanabilir. Masum ol-masa dahi, akıl ve hikmet sahibi olan her insan, uzun s&uuml;reli bir harekette, yerine g&ouml;re ge&ccedil;ici taktikler ve alternatiflere sahip olacaktır. Bazen sert bir şekilde ve bazen de yumuşak bir şekilde hareket etmeyi gerekli g&ouml;rmesi m&uuml;mk&uuml;nd&uuml;r. Hatta bazen hekimane bir şekilde geri adım atması da m&uuml;mk&uuml;nd&uuml;r. Fakat o geriye adım atma dahi, onun hikmetini, ilmini ve kolladığı hedefi bilenler a&ccedil;ısından ileriye doğru bir hareket sayılır. Bu bakış a&ccedil;ısıyla, Emir-&uuml;l M&uuml;&#39;minin Ali&#39;nin (a.s) yaşamı, İmam M&uuml;&ccedil;teba&#39;nın, İmam H&uuml;seyn&#39;in (a.s), ve H. 260 yılına kadar diğer sekiz imamın yaşamıyla birlikte, s&uuml;rekli bir hareket oluştur-maktadır.<br />\n	Bu konu o yıl benim dikkatimi &ccedil;ekti ve bu bakış a&ccedil;ısıyla bu b&uuml;y&uuml;k-lerin yaşamına girdim, her ne kadar ilerlediysem bu fikir daha da teyid olundu.<br />\n	Tabii ki bu konuda konuşmak bir meclisin (oturumun) kapasitesini aşı-yor. Fakat Resulullah&#39;ın (s.a.a) Ehl-i Beyt&#39;inden olan bu aziz b&uuml;y&uuml;kler ve masumların yaşamının s&uuml;rekli bir siyasi y&ouml;nelişle birlikte olduğuna dik-katle hayatlarının bu y&ouml;n&uuml; ayrı bir konu olarak ele alınabileceğine binaen bug&uuml;n bu konuya değinece-ğim. Ge&ccedil;en yılki mesajımda genel olarak imamların, &ouml;zellikle de seki-zinci imamın yaşamında had safhaya varan siyasi m&uuml;cadeleye değinmiş-tim; bug&uuml;n ise bunu biraz a&ccedil;mak ve ayrıntılarıyla arzetmek istiyorum.</p>\n\n<p>\n	ŞİDDETLİ SİYASİ M&Uuml;CADELENİN MEFHUMU<br />\n	İlk olarak şunu sormak gerek, bizim imamlara atfettiğimiz siyasi m&uuml;cadele veya şiddetli siyasi m&uuml;ca-dele ne demektir?<br />\n	Maksat şudur ki, masum imamla-rın (a.s) m&uuml;cadelesi, bu s&uuml;re i&ccedil;erisin-de ger&ccedil;ekleşen kelami m&uuml;cadeleler gibi yalnızca ilmi, itikadi ve kelami bir m&uuml;cadele değildir. Sizler İslam tarihinde mu&#39;tezile ve eş&#39;ariler hare-keti ve diğer m&uuml;cadelelerin ger&ccedil;ekleş-tiğini g&ouml;r&uuml;yorsunuz. İmamların bu oturumlar, ders halkaları, hadis be-yanı, maarif nakli ve ahk&acirc;m beya-nında bulunmaktan maksatları, yal-nızca kendilerine bağlı olan kelam&icirc; veya fıkh&icirc; bir mektebi ispatlamak değildi. Bundan daha fazlaydı.<br />\n	İmamların m&uuml;cadelesi, Hz. Zeyd b. Ali ve geri kalanlarının, keza Beni-l Hasan (Hz. Hasan&#39;ın oğulları) ile &Acirc;l-i Cafer&#39;den bazılarının yaşamın-daki silahlı m&uuml;cadele t&uuml;r&uuml;nden de değildi. B&ouml;yle bir m&uuml;cadele metodu imamların tarihinde g&ouml;r&uuml;lmemekte-dir. Ancak burada şuna değinmem gerekir ki, (daha sonra eğer yeri gelirse ve vakit olursa daha detaylı anlatacağım) silahlı m&uuml;cadelede bulunanları mutlak bir şekilde hatalı g&ouml;rm&uuml;yorlardı. Bazılarını silahlı m&uuml;-cadeleden dolayı değil de başka nedenlerden dolayı hatalı g&ouml;r&uuml;yorlar-dı. Bazılarını ise tam anlamda teyid ediyorlardı. Bazılarına da cephe geri-si yardım şeklinde katılıyorlardı.<br />\n	İmam Sadık&#39;tan (a.s) rivayet olu-nan bu hadise dikkat edin:<br />\n	&quot;Her zaman &Acirc;l-i Muhammed&#39;-den birisinin kıyam etmesini sevi-yorum ve kıyam edenin ailesinin nafakasını da kabullenirim.&quot;<br />\n	Mali yardım, haysiyet yardımı, yer vermek ve gizletmekte yardımda bulunmak ve benzeri yardımlar. Fakat kendileri, bizim tanıdığımız imamlar (a.s) silsilesi olarak, silahlı m&uuml;cadeleye katılmıyorlardı. Siyasi m&uuml;cadele ne o ilkidir ve ne de bu ikincisi. Siyasi m&uuml;cadele, siyasi hedef taşıyan m&uuml;cadeleden ibarettir. O siyasi hedef nedir? O hedef, İslami h&uuml;kumetin ve bizim tabirimizle &quot;Alevi H&uuml;kumet&quot;in kurulmasından ibarettir.<br />\n	İmamlar, Resulullah&#39;ın (s.a.a) vefatından t&acirc; Hicri 260&#39;ıncı seneye kadar İslam toplumunda ilahi h&uuml;ku-met kurma &ccedil;abasındaydılar. Asıl iddia budur. Tabii kendileri d&ouml;nemin-de İslami h&uuml;kumet kurmak istedik-lerini, yani her imamın kendi d&ouml;ne-minde bir İslami h&uuml;kumet kurmak istediğini s&ouml;yleyemeyiz. Orta s&uuml;reli, uzun s&uuml;reli ve bazen de yakın s&uuml;reli gelecekler vardı. &Ouml;rneğin İmam Hasan M&uuml;&ccedil;teba (a.s) d&ouml;neminde bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re kısa s&uuml;reli bir gelecek i&ccedil;in İslami h&uuml;kumetin kurulmasına &ccedil;aba g&ouml;steriliyordu. Şu s&ouml;z İmam Hasan M&uuml;&ccedil;teba&#39;nın s&ouml;z&uuml;-d&uuml;r:<br />\n	&quot;Kim bilir, belki de sizler i&ccedil;in bir fitne veya belli bir zamana kadar yararlanacağınız bir vesiledir bu.&quot;<br />\n	İmam, bu s&ouml;z&uuml;,&nbsp; &quot;Siz niye sessiz kalıyorsunuz?&quot; diyen M&uuml;seyyib b. Necbe ve diğerlerine cevap olarak s&ouml;yl&uuml;yordu. İşte o geleceğe işarettir.<br />\n	İmam Seccad (a.s) d&ouml;neminde ise kendi g&ouml;r&uuml;ş&uuml;me g&ouml;re orta s&uuml;reli gelecek i&ccedil;in h&uuml;kumetin kurulmasına &ccedil;aba g&ouml;steriliyordu. Bununla da ilgili arzedeceğim kanıtlar ve belgeler vardır.<br />\n	İmam B&acirc;kır (a.s) d&ouml;neminde de b&uuml;y&uuml;k bir ihtimalle kısa s&uuml;reli gele-cek i&ccedil;in bir h&uuml;kumetin kurulmasına &ccedil;aba g&ouml;steriliyordu.<br />\n	Sekizinci İmamın şehadetinden sonra ise b&uuml;y&uuml;k bir ihtimalle uzun s&uuml;reli gelecek i&ccedil;in h&uuml;kumetin kurul-masına &ccedil;aba g&ouml;steriliyordu.</p>\n\n<p>\n	S&ouml;z&uuml;n kısası, ne zaman i&ccedil;in h&uuml;kumet? Farklıydı, ama s&uuml;rekli var-dı. İmamların (a.s), bir insanın nef-sinin olgunlaşması, y&uuml;celmesi ve Allah&#39;a yaklaşmasıyla ilgili manevi ve ruhi faaliyetlerinin dışında ders, hadis, ilim, kelam, ilmi rakibe karşı istidlalde bulunma, siyasi d&uuml;şman karşısında kendini savunma, bir grubu destekleyip teyid etme, diğer bir grubu reddetme gibi işlerinin t&uuml;m&uuml; bu doğrultudadır, İslami h&uuml;ku-meti kurmak i&ccedil;indir. İddia olunan budur.<br />\n	Tabii ki bu konu &uuml;zerinde g&ouml;r&uuml;ş ayrılığı vardır ve olacaktır da. Ben de g&ouml;r&uuml;ş&uuml;m&uuml;n ve anlamış olduğum şe-yin kabul edilmesi &uuml;zerinde ısrar etmiyorum. Bu ip ucu &uuml;zerinde dikkatlice durulması ve imamların (a.s) yaşamının yeniden g&ouml;zden ge&ccedil;i-rilmesi &uuml;zerinde ısrar ediyorum. Biz birka&ccedil; yıldır gerek imamların t&uuml;m&uuml; ve gerekse bu b&uuml;y&uuml;klerin her ferdi i&ccedil;in bu konunun kabul edilebilir delillerle belgelendirilmesi i&ccedil;in &ccedil;aba g&ouml;stermişiz. Tabii ki bazı deliller geneldir. İmametin, n&uuml;b&uuml;vvetin deva-mı olduğu t&uuml;r&uuml;nden olan deliller gibi. Biz nebinin ilk imam olduğunu bili-yoruz. İmam Sadık&#39;ın (a.s) s&ouml;zlerinde &quot;Hi&ccedil; ş&uuml;phesiz, Resulullah (s.a.a) imam idi&quot; c&uuml;mlesine rastlıyoruz. Resulullah (s.a.a) ilahi adalet ve hak d&uuml;zenini kurmak i&ccedil;in kıyam etti, s&uuml;rekli m&uuml;cadelesiyle de o d&uuml;zeni oluşturdu ve yaşadığı s&uuml;rece onu korudu. Nebi&#39;nin devamı (takip&ccedil;isi) olan imamın b&ouml;yle bir d&uuml;zenden gafil kalması m&uuml;mk&uuml;n değildi. Bu, genel bir istidlaldir; tabii ki daha fazla bahis ve &ccedil;eşitli noktalara dikkatle, bu konu takip edilebilir. Bazı deliller de, imamların kendi s&ouml;zleri veya onların yaşam tarzı ve metodundan &ccedil;ıkan delillerdir. Bu noktaya dikkatle ve bu y&ouml;nelişin zekice ve t&uuml;m incelikleriyle kavranmasıyla, b&uuml;t&uuml;n onlar anlam kazanmış olur. Şu da bir ger&ccedil;ektir ki, zamanın şartları ve durumlarının anlaşılması, imamların o g&uuml;nk&uuml; du-rumunun idrakine bir miktar yardım edebilir.&nbsp; O zamandan kalmış b&ouml;yle şeyler elimizde vardır. Malumunuz,&nbsp; hapishanenin karanlık h&uuml;cresinin i&ccedil;inde, insan, İmam Musa b. Cafer&#39;in (a.s) ziyaretnamesinde ge&ccedil;en: &quot;Zin-danda ve karanlık &ccedil;ukurlarda işkence edilen ve ayakları zincir halkalarıyla ezilene (İmam Musa b. Cafer&#39;e) selam olsun.&quot; c&uuml;mlesinin nedenini, anlamını ve y&ouml;n&uuml;n&uuml; doğru bir şekilde anlayabilir. Her haluk&acirc;rda bu, hakkında biraz konuşmak iste-diğimiz rota ve y&ouml;neliştir; ben ko-nuyla ilgili kavramış olduklarım hakkında az da olsa bu meclise (otu-ruma) bir şeyler arzetmek istiyorum.</p>\n\n<p>\n	Eğer siyasi m&uuml;cadele unsurunu belirlemek istersek, kısacası şunu s&ouml;ylemem gerekir: Siyasi m&uuml;cadele unsuru ne s&ouml;zle yapılan m&uuml;cadelede ve ne de silahlı m&uuml;cadelede g&ouml;ze &ccedil;arpan şey değildir. Hicri ikinci asrın tarihini iyi bilenler ve Hicri 100&#39;&uuml;nc&uuml; yılın &ouml;ncelerinden Ben&icirc; Abbas h&uuml;kumetinin başlangıcı olan Hicri 132&#39;inci yıla kadarki s&uuml;re i&ccedil;erisinde Ben&icirc; Abbas&#39;ın hareketlerini m&uuml;talaa edenler, imamların yaşamındaki şid-detli siyasi m&uuml;cadeleyi, Ben&icirc; Abbas&#39;-ın (Abbasiler&#39;in) yaşamında g&ouml;r&uuml;len şeye benzetebilirler. Tabii ki Ben&icirc; Abbas&#39;ın yaşamını, onların m&uuml;cade-lesini ve onların &ccedil;ağrısını m&uuml;talaa etmeyen kimseler i&ccedil;in bu benzetme tam anlamda ikna ve ifade edici olmaz. Buna benzer bir şey imam-ların yaşamında var, tabii &ouml;zdeki farklılıklarla. Ben&icirc; Abbas&#39;ın hedefiyle imamların hedefi ve onların taktik-leriyle imamların taktikleri arasında ve onların &ouml;nde gelenleriyle imamlar arasında b&uuml;y&uuml;k fark vardır. Ama işin planı ve şekli takriben birbirine ben-zemektedir. Bunun i&ccedil;indir ki, bazı yerlerde bu iki akımın birbirine karış-tığını g&ouml;r&uuml;yoruz. Yani Ben&icirc; Abbas&#39;ın &ccedil;alışma şekli veya tebliğ &ccedil;alışma tarzının &Acirc;l-i Ali&#39;nin &ccedil;alışmasına ya-kın olmasından dolayı, Hicaz ve Irak&#39;tan uzak olan yerlerde, &Acirc;l-i Ali&#39;nin hattı (rotası) olduğu zehabını uyandırmaya &ccedil;aba g&ouml;steriyorlardı. Hatta Ben&icirc; Abbas hareketinin başlan-gıcında, M&uuml;sevvideler,&nbsp; Horasan&#39;da ve Rey&#39;de siyah elbise giyip &quot;Bu siyah elbise, Kerbela şehitleri, Zeyd ve Yahya&#39;nın matem elbisesidir&quot; diyorlardı. Hatta başlarındaki bir grup &Acirc;l-i Ali i&ccedil;in &ccedil;alıştıklarını zanne-diyorlardı. B&ouml;yle bir hareket imamla-rın yaşamında vardı. Tabii ki s&ouml;yle-diğim gibi, hedefte, metodlarda ve şahıslardaki &uuml;&ccedil; unsuru farklılıkla. İmamların yaşamındaki siyasi m&uuml;ca-delenin anlamı budur.<br />\n	İMAMLARIN (A.S) M&Uuml;CADELESİNİN GENEL<br />\n	ŞEMASI<br />\n	Burada ilk olarak imamların m&uuml;-cadelesi hakkında genel bir şemayı sunmayı gerekli g&ouml;r&uuml;yorum; daha sonra bu m&uuml;cadelenin o b&uuml;y&uuml;klerin hayatlarındaki bazı g&ouml;r&uuml;nt&uuml;lerine (parametrelerine) değineceğiz.<br />\n	İlk &uuml;&ccedil; imam, yani Emir-el M&uuml;&#39;mi-nin Ali, İmam Hasan-ı M&uuml;&ccedil;teba ve Seyyid-&uuml;ş Ş&uuml;heda İmam H&uuml;seyn&#39;in (a.s) d&ouml;nemleriyle ilgili genel şemaya (tabloya) değinmeyeceğim. Onlar hakkında &ccedil;ok&ccedil;a konuşulmuş ve tak-riben hi&ccedil; kimsenin, onların hare-ketlerinde siyasi bir y&ouml;nelişin (rota-nın) olduğunda kuşkusu yoktur. Bu y&uuml;zden İmam Seccad&#39;ın (a.s) d&ouml;ne-minden başlıyoruz.<br />\n	Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, İmam Seccad&#39;ın d&ouml;neminden, yani Hicri 61 yılından 260&#39;ıncı yıla kadar olan 200 senelik d&ouml;nemde &uuml;&ccedil; aşama vardır:<br />\n	İlk Aşama: Hicri 61&#39;den Mansur-i Abbasi&#39;nin hilafetinin başlangıcı olan 135&#39;inci yıla kadarki d&ouml;nemdir. Bu aşamada hareket bir noktadan başlayarak tedricen keyfiyet kaza-nıyor, k&ouml;kleşiyor, genişliyor ve 135&#39;-inci yıla kadar zirveye tırmanıyor. Seffah&#39;ın &ouml;l&uuml;m yılı ve Mansur&#39;un hilafetinin başlangıcı olan Hicri 135&#39;inci yılda durum değişiyor, yeni sorunlar oluşuyor ve b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de ilerlemeyi durduruyor. Siyasi bir m&uuml;cadelede bu gibi şeylere rastlanır. Kendi m&uuml;cadele d&ouml;nemimizde de benzerine rastladık.<br />\n	İkinci Aşama: Hicri 135&#39;inci yıldan başlayıp İmam Rıza&#39;nın (a.s) şehadet yılı olan Hicri 202 veya 203&#39;e kadar devam eden s&uuml;redir. Bu aşamada hareket ve m&uuml;cadele 61&#39;inci yıla g&ouml;re daha y&uuml;ksek, daha derin ve daha geniş bir noktadan, ama yeni sorunlarla başlıyor ve İmam Rıza&#39;nın (a.s) şehadet senesine kadar git gide zirveye tırmanıyor, genişliyor ve adım adım zafere yaklaşıyor. İmam Rıza&#39;nın (a.s) şehadetinden sonra hareket yine duruyor.<br />\n	&Uuml;&ccedil;&uuml;nc&uuml; Aşama: Me&#39;mun&#39;un 204 senesinde Bağdad&#39;a gitmesi ve onun hilafetiyle başlamaktadır. Me&#39;mun&#39;un hilafet d&ouml;nemi, imamların en zor ve en sıkıntılı d&ouml;nemlerinden biridir. Halbuki Şia&#39;nın yayılması o d&ouml;nemde her zamandan daha fazlaydı. Benim g&ouml;r&uuml;ş&uuml;me imamların o g&uuml;ndeki meşakket ve sıkıntısı da her zaman-dan daha fazlaydı. Kendi kanaatımca uzun s&uuml;reli hedef i&ccedil;in telaş ve m&uuml;cadelenin yapıldığı d&ouml;nem bu d&ouml;nemdir. Yani imamlar Gaybet-i Suğra&#39;dan &ouml;ncesi i&ccedil;in artık &ccedil;aba g&ouml;s-termiyorlar, daha sonraları i&ccedil;in ortam oluşturmaya &ccedil;aba g&ouml;seriyor-lar. Bu d&ouml;nem Hicri 260&#39;ıncı yıla kadar devam ediyor. Bu d&ouml;nemlerden her birinin &ouml;zellikleri vardır. Ben kısaca bu d&ouml;nemlerin &ouml;zelliklerini sizlere a&ccedil;ıklayacağım.</p>\n\n<p>\n	BİRİNCİ D&Ouml;NEMİN BAŞLANGICINDA VAR OLAN SORUNLAR</p>\n\n<p>\n	1- Vahşet Ve Korku Atmosferi:<br />\n	İmam Seccad (a.s) ile İmam B&acirc;kır (a.s) ve İmam Sadık&#39;ın (a.s) d&ouml;neminin bir b&ouml;l&uuml;m&uuml;nde oluşan birinci d&ouml;nemde bir&ccedil;ok zorluklarla iş başlatılıyor.<br />\n	Kerbela hadisesi, Şia&#39;nın erk&acirc;nını, hatta t&uuml;m İslam d&uuml;nyasını&nbsp; şiddetli bir şekilde sarstı. &Ouml;ld&uuml;rme, takip altına alma, işkence ve zul&uuml;m ge&ccedil;-mişte var olan şeylerdi. Ama Pey-gamber evlatlarının &ouml;ld&uuml;r&uuml;lmesi, Peygamber ailesinin esareti, şehirden şehire g&ouml;t&uuml;r&uuml;l&uuml;p dolaştırılması ve hen&uuml;z Peygamber&#39;in, ağzını ve duda-ğını &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;zleriyle g&ouml;rm&uuml;ş olanların yaşadığı halde, Peygam-ber&#39;in torunu, Hz. Zehra&#39;nın (s.a) aziz oğlunun başının mızrağa takılması, İslam d&uuml;nyasını şaşkına uğratan olaylar zincirinin bir halkasıydı. Hi&ccedil; kimse, işin bu noktaya varacağına inanmıyordu. Hz. Zeyneb&#39;e atfedilen şu şiir eğer ger&ccedil;ekten ona ait ise, &quot;Ey kalbimin par&ccedil;ası, bunun yazılmış ve takdir edilmiş olduğunu hi&ccedil; de d&uuml;ş&uuml;nmedim.&quot;&nbsp; hi&ccedil; kuşkusuz bu inanmamazlık ve kabul edemeyişi g&ouml;stermektedir ve halkın t&uuml;m&uuml;n&uuml;n d&uuml;ş&uuml;nd&uuml;ğ&uuml; de bu idi. Ansızın siyase-tin başka bir siyaset ve şartların, sıkı tutma ve baskıların şimdiye kadar tahmin edilenin &ccedil;ok &uuml;st&uuml;nde olduğu hissedildi. Tasavvur bile edilmeyen şeyler ger&ccedil;ekleşti. Bunun i&ccedil;in şiddetli bir korku, t&uuml;m İslam d&uuml;nyasını sardı. Yalnızca Kufe&#39;de bu korku yaşanma-dı O da sadece Tevvabin (t&ouml;vbe edenler) ve daha sonra ise Muhtar&#39;ın bereketinden dolayı idi. Halbuki Kerbela vakıası y&uuml;z&uuml;nden o g&uuml;nlerde Medine ve diğer yerlerde, hatta Mekke&#39;de Abdullah b. Z&uuml;beyr&#39;in Kerbela vakıasından kısa bir s&uuml;re sonra kıyam başlatmış olmasına rağmen oluşan korku, İslam d&uuml;nya-sında benzerine rastlanmamış bir korkuydu. Irak ve Kufe&#39;de de her ne kadar Tevvabin&nbsp; hareketi Hicri 64 ve 65 yıllarında, Irak&#39;ın durgun ve mah-zun atmosferinde yeni bir hava estirdiyse de fakat onların son nefere kadar hepsinin şehid edilmesiyle yeniden korku ve baskı havası arttı ve Emevi makanizmasının d&uuml;şmanları olan Muhtar ve Mus&#39;ab b. Z&uuml;beyr birbirlerinin canına d&uuml;ş&uuml;p Mekke&#39;de bulunan Abdullah b. Z&uuml;beyr, Kufe&#39;de bulunan Ehl-i Beyt taraftarı Muhtar&#39;ı tahamm&uuml;l edemeyince ve Muhtar&#39;ın Mus&#39;ab b. Z&uuml;beyr tarafından &ouml;ld&uuml;-r&uuml;lmesi ardından bu korku ve vahşet daha da artıp &uuml;mitler daha da azaldı. Bilahere Abdulmelik iş başına ge&ccedil;-tikten kısa bir s&uuml;re sonra t&uuml;m İslam d&uuml;nyası Emeviler&#39;in sultasına ge&ccedil;ti. Abdulmelik tam 21 sene g&uuml;&ccedil;l&uuml; bir şekilde y&ouml;netimi elinde tuttu.<br />\n	Burada &ouml;zellikle &quot;Harre&quot; macera-sına değinmem gerek. M&uuml;slim b. Ukbe&#39;nin, Hicri 64 senesinde Medi-ne&#39;ye saldırmasında korku ve paniğin daha da artması ve Ehl-i Beyt&#39;in tam anlamda gurbetliğe (yalnızlığa) itil-mesine neden oldu. Bu hadisenin &ouml;zeti kısaca ş&ouml;yledir: Yezid, Hicri 62 senesinde, Şam&#39;ın komutanlarından tecr&uuml;besiz bir genci Medine&#39;ye atadı. Bu gen&ccedil; kendi zannıyla Medinelileri Yezid&#39;e ısındırmak (Yezid&#39;i onlara sevdirmek) i&ccedil;in Medine halkından bir grubu Şam&#39;a gidip orada Yezid&#39;le g&ouml;r&uuml;şmeye davet etti. Onlar da kalkıp Şam&#39;a gittiler ve orada Yezid&#39;le g&ouml;r&uuml;şt&uuml;ler. Yezid 50 il&acirc; 100 bin dirhem m&uuml;kafatlarla onları m&uuml;kafat-landırdı. Fakat ya sahabi veya sahabi &ccedil;ocuğu olan bu grubun efradı, Yezid&#39;in teşkilatını (şatafatını) g&ouml;r&uuml;n-ce ona karşı daha da &ouml;fkelenip deği-şerek Medine&#39;ye geri d&ouml;nd&uuml;ler. Ğasil-ul Melaike (meleklerin yıkadığı) olan Hanzala&#39;nın oğlu Abdullah, emirlik iddiasıyla&nbsp; kıyam edip, Medine&#39;yi merkezi h&uuml;kumetten ayrı ilan etti. Yezid de M&uuml;slim b. Ukbeyi kıyamı sindirmek i&ccedil;in Medine&#39;ye g&ouml;nderdi. Medine&#39;de &ouml;yle bir facia oluşturdular ki, tarih kitaplarında ağlatıcı ve bu trajedik d&ouml;nem, halkın daha fazla korku, vahşet ve paniğe kapılmasına neden oldu.<br />\n	2- Fikri &Ccedil;&ouml;k&uuml;ş: Bu korku ve vahşetin yanında bir diğer fakt&ouml;r daha bulunuyordu. O da İslam d&uuml;n-yasının d&ouml;rt bir yanında ge&ccedil;en yirmi yıllık s&uuml;re i&ccedil;erisinde dini talimata (eğitime) ilgisizlikten kaynaklanan fikri &ccedil;&ouml;k&uuml;ş idi. Hicri 40&#39;ıncı yıldan sonraki yirmi yıllık d&ouml;nem i&ccedil;erisinde, din ve iman talimi (eğitimi), ayetlerin tefsiri ve Peygamber&#39;in ağzından ger&ccedil;eklerin beyan edilmesi o kadar azalmıştı ki, halk inan&ccedil; ve iman prensipleri a&ccedil;ısından olduk&ccedil;a boşal-mış ve i&ccedil;ten &ccedil;&uuml;r&uuml;m&uuml;şt&uuml;. İnsan o d&ouml;-nem halkının yaşantısını mikroskobik bir şekilde inceleyip, tarih ve &ccedil;eşitli rivayetleri m&uuml;lahaza edip değerlen-dirdiğinde bu konu daha bir a&ccedil;ıklık kazanmış olur. Tabii ki toplumda alimler, kariler, muhaddisler ve mukeddesat&ccedil;ılar vardı. Onlar hakkın-da da bir şeyler s&ouml;yleyeceğim. Fakat halkın geneli imansızlık ve şiddetli bir inan&ccedil; zaafı ve sarsıntısına d&uuml;&ccedil;ar olmuşlardı. İş &ouml;yle bir aşamaya var-mıştı ki, hilafet makanizmasının bazı uşakları, n&uuml;b&uuml;vvet &uuml;zerinde soru işa-reti bırakıyorlardı. Kitaplarda ş&ouml;yle ge&ccedil;mekte: Emevilerin &ccedil;ok al&ccedil;ak ve adi satılmışlarından biri olan Abdul-lah Kasr&icirc;, hilafetin n&uuml;b&uuml;vvetten &uuml;st&uuml;n olduğunu s&ouml;yl&uuml;yor ve buna şu şekilde istidlalde bulunuyordu: Siz bir kim-seyi ailenizde yerinize tayin ediyor-sunuz; bu mu size daha yakın, yoksa kendisi aracılığıyla birine mesaj g&ouml;nderdiğiniz kimse mi? A&ccedil;ıktır ki, ailenizde yerinize tayin ettiğiniz kim-se size daha yakındır. &Ouml;yleyse Allah&#39;-ın halifesi (Resulullah&#39;ın halifesi de demiyorlardı) Allah&#39;ın Resul&uuml;&#39;nden daha y&uuml;cedir!</p>\n\n<p>\n	Bu s&ouml;zleri Halid b. Abdullah Kasr&icirc; diyordu, muhakkak diğerleri de diyorlardı. Ben, Emeviler ve Abbasil-er d&ouml;nemi şairlerinin şiirlerini tetkik ettiğimde, Abdulmelik d&ouml;neminden itibaren &quot;halifetullah&quot; tabirinin şiir-lerde tekrarlandığını g&ouml;rd&uuml;m. &Ouml;yle ki insan bu halifenin, Peygamber halife-si olduğunu da unuttuğunu g&ouml;zlemi-yor. Abbasiler d&ouml;nemine kadar bu durum devam etmiştir. Beşşar b. Burd&#39;un, Yakub b. Davud ve Man-sur&#39;un hicvinde s&ouml;ylemiş olduğu şiir-de de bu tabir ge&ccedil;miştir. Yani halife-yi yerip taşlamak istedikleri zaman dahi, &quot;halifetullah&quot; tabirini kullanı-yorlardı.<br />\n	O zamanın, Cerir, Ferazdak, Ne-sib ve diğerleri gibi y&uuml;zlerce b&uuml;y&uuml;k ve meşhur şairi, halifeyi &ouml;v&uuml;c&uuml; şiirlerinde &quot;halifetullah&quot; tabirini kul-lanıyorlardı. Bu, halkın inan&ccedil;larından bir n&uuml;muneydi. Dinin temel prensip-lerine olan iman, bu derece gevşemiş-ti.<br />\n	3- Ahlak&icirc; Bozukluk: Halkın ahlakı da şiddetli bir şekilde harap olmuştu. Ebu-l Ferec&#39;in &quot;el-Eğani&quot; kitabını m&uuml;talaa ettiğimde &ouml;nemli bir nokta g&ouml;z&uuml;me &ccedil;arptı. O nokta şudur: Hicri 80 ve 90 yıllarıyla elli ve altmış sene sonrasına kadar, en b&uuml;y&uuml;k şar-kıcılar, &ccedil;algıcılar, ayyaşlar ve d&uuml;nya zevki peşinde olanlar ya Medine&#39;den veyahut da Mekke&#39;den idiler. Şam&#39;da halifenin canı sıkılıp, m&uuml;zik arzula-yıp se&ccedil;kin bir şarkıcı ve &ccedil;algıcı iste-diğinde, meşhur şarkıcı ve &ccedil;algıcılar ile se&ccedil;kin m&uuml;zisyenler ve ses sanat-k&acirc;rlarının merkezine d&ouml;n&uuml;şen Mekke ve Medine&#39;den birisini Şam&#39;a getiri-yorlardı. En k&ouml;t&uuml;, en sa&ccedil;ma ve boş şiir s&ouml;yleyen şairler, Mekke ve Medine&#39;de idiler. İlahi vahyin nazil olduğu yer, fuhuş ve ahlaksızlık yu-vasına d&ouml;n&uuml;şm&uuml;şt&uuml;. Bizim Mekke ve Medine ile ilgili bu acı ger&ccedil;ekleri bilmemiz iyidir. Maalesef İmamlar ile ilgili yaygın eserlerimizde b&ouml;yle şeylerden bir haber yok. Mekke&#39;de &Ouml;mer b. Ebi Rabia isimli bir şair vardı. Perdesizce ve &ccedil;ekinmeden her t&uuml;rl&uuml; sa&ccedil;malığı ve boş lafı, şiir sanatı ve g&uuml;c&uuml;n&uuml;n doruk noktasında s&ouml;yle-yebilen şairlerden biriydi. Onun maceraları ve bu tip şairlerin ne yaptıkları, o g&uuml;nlerin gamlı tarihinin bir faslını oluşturmaktadır. Tavaf, şeytan taşlanması ve diğer mukaddes sahneler, onların sa&ccedil;malıkları ve ahlaksızlıklarına şahid oluyordu.<br />\n	Bu &Ouml;mer b. Ebi Rabia &ouml;ld&uuml;ğ&uuml;nde ravi, Medine&#39;de genel yasın yaşandı-ğını ve Medine caddelerinde halkın ağladığını ve gittiğin her yerde gen&ccedil;-lerden bir topluluğun oturmuş &Ouml;mer b. Ebi Rabia&#39;nın &ouml;l&uuml;m&uuml;ne &uuml;z&uuml;ld&uuml;kle-rini s&ouml;ylemekte. Ravi daha sonra ş&ouml;yle diyor: G&ouml;zyaşı d&ouml;k&uuml;p ağlar sız-lar halde, iş i&ccedil;in evinden &ccedil;ıkan bir cariye g&ouml;rd&uuml;m. Cariye, gen&ccedil;lerden bir gruba rastlayınca ondan niye bu kadar ağlıyorsun, diye sordular. Cariye, bu adam (&Ouml;mer) elden gitti, bunun i&ccedil;in ağlıyorum, dedi. Gen&ccedil;-lerden birisi, fazla &uuml;z&uuml;lme, Haris b. Halid Mahzumi adında bir şair Mekke&#39;de var. O da &Ouml;mer b. Ebi Rabia gibi şiir s&ouml;yl&uuml;yor, deyip onun şiirlerinden birini okudu. Cariye bu şiiri işittiğinde g&ouml;zyaşlarını silip ş&ouml;yle dedi: &quot;Haremini boş bırakmayan Allah&#39;a ş&uuml;k&uuml;rler olsun!!&quot; İşte Medine halkının ahlaki durumu bu idi. Mekke ve Medine halkının gece partileri hakkında kitaplarda anlatıl-mış olan bir&ccedil;ok şey g&ouml;r&uuml;yorsunuz. Sadece toplumun alt ve adi sınıfları-nın fertleri arasında değil, her t&uuml;rl&uuml; halk kitlesinin bireyleri arasında durum bundan ibaretti. Eş&#39;ab b. Tamma gibi şair ve palya&ccedil;o olmakla meşhur olan a&ccedil;, dilenci ve bedbaht birisi ile &ccedil;arşı pazar halkından tut, Kureyş&#39;in ve hatta Haşimoğulları&#39;nın &ouml;nde gelenlerinin &ccedil;ocukları arasında da aynı durum yaşanıyor ve partiler d&uuml;zenleniyordu. Gerek kadın ve gerekse erkek olsun, Kureyş&#39;in &ouml;nde gelenlerinin &ccedil;oğusu bu fuhuş bataklığında boğulmuş kimselerden-diler. Bu şahsın (Haris b. Halid&#39;in) emirliği d&ouml;neminde, bir g&uuml;n Talha&#39;-nın kızı Aişe tavafla meşgul idi ve bu emir ona g&ouml;n&uuml;l vermişti. Ezan vakti oldu, o hanım; s&ouml;yle tavafım bitme-den ezan okumasınlar, dedi. Haris ikindi ezanı okumamaları emrini verdi. &quot;Sen tavaf etmekte olan bir kimsenin hatırı i&ccedil;in halkın namazının ertelenmesi emrini mi veriyorsun?&quot; diye ona itiraz edildi. Haris, Allah&#39;a yemin ederim ki, eğer yarın sabaha kadar tavafı s&uuml;rm&uuml;ş olsaydı ezan okumamalarını s&ouml;yleyecektim, diye cevap verdi!!<br />\n	4- Siyasi Bozukluk: İşte o zama-nın durumu bundan ibaret. Fikri du-rum &ouml;yle; ahlaki bozukluk o derece-de. Bu ikisinden ayrı olarak, siyasi bozukluk da bir diğer fakt&ouml;r idi. B&uuml;y&uuml;k şahsiyetlerin geneli, h&uuml;kumet adamları tarafından sağlanan maddi istekler ahırında otlanıyorlardı. Daha &ouml;nceleri İmam Seccad&#39;ın (a.s) talebe-si olan Muhammed b. Şehab-ı Z&uuml;hri, &ouml;yle bir duruma d&uuml;ş&uuml;yor ki, İmam Seccad&#39;ın (a.s) o meşhur mektubu kendisine g&ouml;nderiliyor. Aslında bu mektup tarih i&ccedil;indir ve onun ne gibi bağlılıklara kapıldığını ve Muham-med b. Şehab gibilerinin &ccedil;ok olduğu-nu g&ouml;stermektedir. Merhum Meclisi, İbn-i Ebi-l Hadid&#39;den naklen &uuml;rpertici bir konuyu nakletmektedir.&nbsp; Merhum Meclisi, &quot;Bihar-&uuml;l Envar&quot; adlı kita-bında Cabir&#39;den naklen İmam Sec-cad&#39;ın (a.s) ş&ouml;yle buyurduğunu yaz-mıştır:<br />\n	&quot;Halkla ne yapacağımızı bilmi-yoruz; Allah Resul&uuml;&#39;nden (s.a.a) işittiğimizi s&ouml;ylediğimizde g&uuml;l&uuml;yor-lardı; mevcut durumu g&ouml;r&uuml;nce de sessiz kalamıyoruz.&quot;<br />\n	Kabul etmedikleri gibi, bir de alay ederek g&uuml;l&uuml;yorlardı. Daha sonra bir macerayı nakletmektedir. Ş&ouml;yle ki: İmam Seccad (a.s) bir topluluğa bir hadis nakletti, o topluluk arasında bulunan birisi alay edip, kabul etmedi. Daha sonra Said b. M&uuml;sey-yeb ve Z&uuml;hri hakkında onların sapık-lardan olduğunu s&ouml;yl&uuml;yor. (Elbette ben Said b. M&uuml;seyyeb konusunda bunu kabul etmiyorum; &ccedil;&uuml;nk&uuml; onun İmam&#39;ın yaranlarından olduğuna dair bir&ccedil;ok delil vardır. Ama Z&uuml;hri ve diğer bir&ccedil;okları konusunda durum b&ouml;yle idi.) Daha sonra İbn-i Ebi-l Hadid&#39;in o zamanın b&uuml;y&uuml;kleri ve &ouml;nde gelen şahsiyetlerinden bir&ccedil;okla-rının ismini getirdiğini ve bunların hepsinin Ehl-i Beyt&#39;ten sapık (kopuk) olduğunu kaydederek İmam Seccad&#39;-ın (a.s) ş&ouml;yle buyurduğunu yazmak-ta:<br />\n	&quot;Mekke ve Medine&#39;de bizi seve-cek yirmi kişi yoktur.&quot;<br />\n	İşte İmam Seccad&#39;ın (a.s) o b&uuml;y&uuml;k işi başlatmak istediği d&ouml;nemin duru-mu buydu. Daha sonraları İmam Sadık (a.s) bu d&ouml;nem hakkında ş&ouml;yle buyuruyor:<br />\n	&quot;Aşura hadisesinden sonra &uuml;&ccedil; kişi İslam &uuml;zere kaldı ve bu &uuml;&ccedil; kişi-nin dışında halkın hepsi m&uuml;rted oldu.&quot; Daha sonra bu &uuml;&ccedil; kişinin isimlerini veriyor: Ebu Halid el-Kabuli, Yahya b. &Uuml;mmi Tavil ve C&uuml;beyr b. Mut&#39;im.<br />\n	Allame Şuşteri, C&uuml;beyr b. Mut&#39;im&#39;in doğru olmadığı ve bu ada-mın Hakim b. C&uuml;beyr b. Mut&#39;im olduğu kanısındadır. Bazı rivayetler-de ise Muhammed b. C&uuml;beyr b. Mut&#39;im olduğu belirtilmiştir. Bihar-&uuml;l Envar&#39;da ge&ccedil;en bir rivayette ise d&ouml;rt kişinin adı verilmiştir, bazı rivayet-lerde ise beş kişinin ismi verilmiştir. Bunlar birbirleriyle toplanabilir. İşte İmam Seccad&#39;ın durumu bundan ibaret idi; b&ouml;yle &ccedil;orak bir alanda o, işiyle meşgul oluyor. Durum b&ouml;yle iken İmam Seccad&#39;ın ne yapması gerek?</p>\n\n<p>\n	İMAM SECCAD&#39;IN (A.S) SORUMLULUĞU<br />\n	İmam eğer o hedefi y&uuml;r&uuml;tmek (ta-kip etmek) isterse, &uuml;&ccedil; sorumluluk altında olduğunu hisseder:<br />\n	Birincisi: Zamanın insanlarına dini bilgileri vermesi gerek. Biz eğer İslami bir h&uuml;kumet kurmak istersek, halkı dini bilgiye aşina etmeden b&ouml;yle bir h&uuml;kumetin oluşumuna &uuml;mit bes-leyemeyiz. Buna binaen ilk iş, halka dini bilgilerin &ouml;ğretilmesidir.<br />\n	İkincisi: Terkedilmiş ve tamamen zihinlerden uzaklaştırılmış veya k&ouml;t&uuml; bir şekilde mana edilmiş olan imamet meselesinin halka a&ccedil;ıklanıp halkın zihinlerinde yeniden onarılması ge-rek. İmamet ne demektir? Kimin imam olması gerek? İmamın ne gibi şartları haiz olması gerek? &Ccedil;&uuml;nk&uuml; her ne olursa olsun, toplumun bir imamı vardı; o da Abdulmelik idi. Halk onu imam biliyordu, toplumun &ouml;nderi idi. Daha sonraki bahiste (imam mevzu-sunda) arzedeceğim gibi bizim son birka&ccedil; asır boyunca imam mefhu-mundan anlamış olduğumuz, İslam&#39;ın ilk yıllarındaki imam mefhumundan tamamen farklıdır. O zaman Ehl-i Beyt imamlarının (a.s) hem muhalif-leri ve hem de taraftarlarının, imam mefhumundan anladıkları bizim bu g&uuml;n İslam Cumhuriyeti&#39;nde bildiği-miz mefhumun aynısıydı. Biz imam-ı &uuml;mmet (&uuml;mmetin imamı), milletin rehberi, yani din ve d&uuml;nyanın hakimi diyoruz.<br />\n	Oysa bizim son iki &uuml;&ccedil; asır i&ccedil;eri-sinde, imam mefhumundan anladığı-mız başka bir şey idi. Hakim (y&ouml;neti-ci) isminde toplumda birisi var, o halktan vergi alıyor, halkı savaşa g&ouml;t&uuml;r&uuml;yor, halkı barışa &ccedil;ağırıyor, halkın işlerine bakıyor, devlet daire-lerine &ccedil;eki d&uuml;zen veriyor, devlet kuruyor ve kanunları a&ccedil;ıp daraltıyor (kabz u bast ediyor). &Ouml;te yandan alim denilen bir kimse vardır. O da halkın namazını d&uuml;zeltiyor ve g&uuml;c&uuml; yettiği kadar buna benzer işler yapıyor. İmam Seccad (a.s) da kendi d&ouml;neminde daha sonraki d&ouml;nemlerin alimi pozisyonundaydı. Halife kendi işini yapıyordu; o da ya halkın dinini veya da ahlakını d&uuml;zeltiyordu. Son asırlar boyunca bizim imam mefhu-mundan anladığımız bu olmuştur.<br />\n	Halbuki İslam&#39;ın ilk yıllarında herkesin imam mefhumundan anladı-ğı bundan farklıydı. İmam, yani top-lumun &ouml;nderi, din ve d&uuml;nya &ouml;nderi. Emeviler b&ouml;yle bir makam iddiasın-daydılar. D&uuml;nyanın keyif ve lezze-tinde gark olmuş o mahmurların (ayyaşların) hepsi bu iddiada bulunu-yorlardı. Onlar da kendilerini imam diye niteliyorlardı. Vaktimiz olursa, inşaallah bu alanda da konuşacağım. Diyeceğim o ki, toplumun imamı vardı, o da Abd&uuml;lmelik idi. İmam Seccad&#39;ın halka imametin anlamı, imametin y&ouml;n&uuml;, imametin şartları, imamda olması lazım ve zorunlu olan şeyler ve olmadığı takdirde kimsenin imam olamıyacağı şeyleri anlatması gerekiyordu. Kısacası imamet mese-lesini a&ccedil;ıklaması lazımdı. Bu da ikin-cisi.<br />\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;: Ben imamım, yani orada (hilafet makamında) oturması gereken benim, demesi gerek.<br />\n	&nbsp;İmam Seccad&#39;ın (a.s) yapması gereken bu &uuml;&ccedil; iş idi. İmam, en fazla birinci iş i&ccedil;in &ccedil;aba g&ouml;stermiştir. S&ouml;y-lediğim gibi durum &ouml;yle bir durum idi ki, ben imamım, demesine sıra gelmiyordu. Halkın dininin ve ahlakı-nın d&uuml;zelmesi ve bu fesat bataklığın-dan &ccedil;ıkması gerekiyordu. Dinin &ouml;z&uuml;-n&uuml;n &ouml;z&uuml; ve asıl ruhu olan manevi y&ouml;nelişin yeniden toplumda ihya edilmesi gerekiyordu. Bunun i&ccedil;indir ki, İmam Seccad&#39;ın (a.s) yaşantısı ve s&ouml;zlerinin z&uuml;hd (d&uuml;nyadan y&uuml;z &ccedil;evirmek) etrafında olduğunu g&ouml;r&uuml;-yorsunuz; hepsi z&uuml;hd. Hatta siyasi hedeflerle ilgili bir konuşmanın baş-langıcında dahi ş&ouml;yle buyurmaktadır:<br />\n	&quot;D&uuml;nya konusunda z&acirc;hid olan ondan y&uuml;z &ccedil;evirip ahirete y&ouml;nelen-lerin alameti...&quot;<br />\n	Veya kısa s&ouml;zlerinden birinde her-kes i&ccedil;in cazip olan d&uuml;nyanın maddi rengi ve helmesini ş&ouml;yle tavsif etmek-tedir:<br />\n	&quot;Bu leşi kendi ehline bırakacak bir h&uuml;r (insan) yok mu? Nefisleri-nizin karşılığı cennettir, sakın onu başka şeye satmayın.&quot;<br />\n	İmam Seccad&#39;ın (a.s) s&ouml;zlerinin &ccedil;oğu z&uuml;hd ve marifet ile ilgilidir. Fakat marifeti (Allah&#39;ı ve dini tanı-mayı) dua kalıbında beyan ediyor. &Ccedil;&uuml;nk&uuml; s&ouml;ylediğimiz gibi o zamanın boğucu ve musait olmayan durumu, İmam Seccad&#39;ın (a.s) o halk ile a&ccedil;ık-&ccedil;a konuşmasına izin vermiyordu. H&uuml;kumet erk&acirc;nları ( makanizmaları) bırakmadığı gibi halk da istemiyor-du. Zaten toplum liyakatı olmayan, yok olmuş ve zayi edilmiş bir toplum idi; onarılması gerekiyordu. İmam Seccad&#39;ın (a.s) Hicri 61 yılından 95 yılına kadarki 34-35 senelik yaşantısı bu şekilde ge&ccedil;ti. Tabii ki zamanın ge&ccedil;mesiyle durum da d&uuml;zeliyordu. Bunun i&ccedil;indir ki, İmam Sadık (a.s) &quot;Hz. H&uuml;seyn&#39;in (a.s) şehadetinden sonra &uuml;&ccedil; kişi dışında halkın hepsi m&uuml;rted oldu.&quot; hadisinin devamında ş&ouml;yle buyurmaktadır:<br />\n	&quot;Daha sonra halk katılıp &ccedil;oğal-dılar.&quot;<br />\n	Durumun b&ouml;yle olduğunu g&ouml;r&uuml;yo-ruz. İmam B&acirc;kır&#39;ın (a.s) d&ouml;nemine gelince&nbsp; (daha sonra arzedeceğim) durum değişiyor. Tabii ki bu değişik-lik, İmam Seccad&#39;ın 35 senelik &ccedil;aba-larının bir sonucuydu.<br />\n	İmam Seccad&#39;ın (a.s) s&ouml;zlerinde kadro oluşturmaya da ilgi g&ouml;steril-miştir. Değerli &quot;Tuhaf-ul Ukul&quot; kita-bında İmam Seccad&#39;dan (a.s) birka&ccedil; uzun s&ouml;z nakledilmiştir. Ben, eğer var ise, İmam Seccad&#39;dan (a.s) bu gibi s&ouml;zlerin başka n&uuml;munelerini bul-mak i&ccedil;in diğer kitaplara bakmadım ve olacağını veya pek fazla olacağını da tahmin etmiyorum. Kısa s&ouml;zlerini demiyorum. Tuhaf-ul Ukul&#39;da İmam hazretlerinden nakledilen iki &uuml;&ccedil; ay-rıntılı hadisin dışında, uzun s&ouml;zlerinin olacağını zannetmiyorum. Bu hadis-lerin dili ve hitap şekli, İmam Seccad&#39;ın (a.s) yaptığı işi g&ouml;stermek-tedir. O &uuml;&ccedil; hadisten birisinin halkın geneline hitap edildiği bellidir. &Ccedil;&uuml;n-k&uuml; &quot;Ey insanlar&quot; hitabıyla başlıyor.&nbsp; Bu hitapta İslami maarif (&ouml;ğretiler) hatırlatılıyor. İmam hazretleri bu ayrıntılı hadiste ş&ouml;yle buyurmaktadır:<br />\n	&quot;İnsanı mezara koyduklarında rabbinin kim olduğunu, peygambe-rinin kim olduğunu, dinin ne oldu-ğunu ve imamının kim olduğunu ondan sorarlar.&quot;<br />\n	Bu dil, imamın tebliğat şemsiyesi altında bulunan avam halkın derdine değen, yumuşak ve hafif bir dil idi. Ama bir diğer hadis ise başka bir şekilde başlamakta ve i&ccedil;eriği de hadisin havasa ait olduğunu g&ouml;ster-mektedir. Hadis şu şekilde başlıyor:<br />\n	&quot;Zalimlerin hileleri, kıskan&ccedil;la-rın haddini aşmaları ve zalimlerin zulm&uuml;ne karşı bizler ve sizler i&ccedil;in Allah yeterlidir, tağutlar sizi fitneye d&uuml;ş&uuml;rmesinler.&quot;<br />\n	Bu dil halkın geneli ile ilgili değil-dir, &ouml;zel bir gruba ait olduğu bellidir. &Uuml;&ccedil;&uuml;nc&uuml; bir dil kullanımı daha vardır ve bazı konularından bunun daha sınırlı bir topluluk ve daha se&ccedil;kin ve yakın kimselerle ilgili olduğu anlaşıl-maktadır. Şayet bu dilin (ahengin) muhatapları imametin sırlarını ve imamın hedefli &ccedil;abalarını bilen grup-tur ve bunlar imamın mahremleri z&uuml;mresinden idiler. Bu grup i&ccedil;in kul-lanılan dilde, dostlara y&ouml;nelik hitap ş&ouml;yle başlıyor:<br />\n	&quot;D&uuml;nya konusunda zahid olan, ondan y&uuml;z &ccedil;evirip ahirete y&ouml;nelen-lerin alameti şudur: Kendilerinin istediğini (ahireti) istemiyen dost ve arkadaşlarını terkederler.&quot;<br />\n	İmamın bu s&uuml;re i&ccedil;erisinde veya muhtelif d&ouml;nemlerde veya muhtelif topluluklara hitaben iki &uuml;&ccedil; &ccedil;eşit be-yan tarzı ve talimatının olduğunu tahmin etmek m&uuml;mk&uuml;nd&uuml;r. Bazı be-yanları o şekilde; bazı beyanları da bu şekilde. Bazılarında hakim maka-nizma ve zamanın tağutuna işaret edilmekte; diğer bazılarında ise genel konular ve İslami meselelerin a&ccedil;ık-lanmasıyla yetinilmiş ve başka bir şey g&uuml;ndeme getirilmemiştir. İşte&nbsp; İmam Seccad&#39;ın 35 yıllık yaşantısı. Bu s&uuml;re i&ccedil;erisinde İmam yavaş yavaş o karanlık ve zulmet &ccedil;evreyi, o gafil ve habersiz insanları bir taraftan şeh-vetin pen&ccedil;esinden ve &ouml;te yandan zalim makanizmaların sultasıyla bu makanizmalara bağlı alimlerin ke-mendinden kurtarıp kurtuluşa erdiri-yordu. Genel olarak İmam, geleceğin işlerine temel olabilecek m&uuml;&#39;min, ilgi duyan salih bir topluluk oluşturmaya &ccedil;alışıyordu. Tabii ki İmam hazret-lerinin yaşamının ayrıntılarıyla ilgili bahis ve konuşma saatlerce zaman gerektirmektedir. Zamanın kısıtlılı-ğından dolayı şimdilik bu kadarıyla yetiniyorum.</p>\n\n<p>\n	İMAM B&Acirc;KIR&#39;IN (A.S) D&Ouml;NEMİ<br />\n	Daha sonra sıra İmam B&acirc;kır&#39;a (a.s) geliyor. İmam B&acirc;kır&#39;ın (a.s) ya-şamında aynı rotanın uzantısını m&uuml;-şahede ediyoruz. Şu farkla ki, İmam B&acirc;kır (a.s) d&ouml;neminde durum daha iyi olmuştu ve bu d&ouml;nemde dini eğitim ve İslami &ouml;ğretilere daha fazla ağırlık veriliyordu.<br />\n	İlk olarak, halk artık Peygamber&#39;-in (s.a.a) Ehl-i Beyt&#39;ine daha &ouml;nceleri olduğu gibi ilgisiz ve şefkatsiz değil-di. İmam B&acirc;kır (a.s) Medine camisi-ne girdiğinde s&uuml;rekli olarak bir grup onun etrafında halka kurup onun ilminden yararlanıyordu. Ravinin biri ş&ouml;yle diyor: &quot;İmam B&acirc;kır&#39;ı (a.s) Medine camisinde g&ouml;rd&uuml;m. Etrafında Horasan ehli ve diğer yerlerden kimseler vardı. Uzak memleketler-den, Horasan ve başka yerlerden bir grup onun etrafında toplanmışlardı.&quot; Bu, tebliğatın dalgalar gibi İslam d&uuml;nyasının d&ouml;rt bir yanına yayılmak-ta olduğunu ve uzak b&ouml;lgelerde yaşa-yan insanların g&ouml;nl&uuml;n&uuml;n Ehl-i Beyt&#39;e yaklaşmakta olduğunu g&ouml;stermekte-dir. Bir başka rivayette ş&ouml;yle denil-miştir: &quot;Horasan ehli onun etrafında oturup kendisini aralarına almışlardı ve İmam helal ve haram meseleler konusunda onlara konuşuyordu.&quot; Zamanın b&uuml;y&uuml;k alimleri İmam B&acirc;kır&#39;dan (a.s) ders alıyorlar, ondan yararlanıyorlardı. İbn-i Abbas&#39;ın talabesi olan İkrime gibi meşhur bir şahsiyet, İmam B&acirc;kır&#39;ın (a.s) yanına hadis &ouml;ğrenmeye geldiğinde (belki de İmam&#39;ı imtihan i&ccedil;in geliyordu) elleri ayakları titriyor ve İmam&#39;ın kucağına d&uuml;ş&uuml;yor. Daha sonra kendisi de buna taacc&uuml;p ederek ş&ouml;yle diyor: &quot;Ben İbn-i Abbas gibi b&uuml;y&uuml;kleri g&ouml;rd&uuml;m ve onlardan hadis işittim, ama ey Resulullah&#39;ın (s.a.a) oğlu, senin kar-şında bana hasıl olan halet (durum) asla baş g&ouml;stermemişti.&quot;<br />\n	Bakın İmam B&acirc;kır (a.s) ona neyi buyuruyor:<br />\n	&quot;Yazıklar olsun sana ey Şamlı-ların k&ouml;lesi! Sen Allah&#39;ın isminin zikredilmesi ve y&uuml;celtilmesine izin verdiği evleri karşısında bulunu-yorsun.&quot;<br />\n	Senin karşında maneviyatın aza-meti vardır, bunun i&ccedil;indir ki b&ouml;yle titriyorsun ey Şamlıların k&uuml;&ccedil;&uuml;k k&ouml;le-si.<br />\n	Zamanın fakihlerinin, b&uuml;y&uuml;klerin-den olan Ebu Hanife gibi birisi, İmam B&acirc;kır&#39;ın (a.s) yanına gelip on-dan dini ahk&acirc;m ve bilgileri &ouml;ğreni-yordu. Diğer bir&ccedil;ok alim İmam B&acirc;kır&#39;ın&nbsp; (a.s) talebesiydi. İmam B&acirc;kır&#39;ın (a.s) ilmi &uuml;n&uuml; d&uuml;nyanın her tarafına ve d&uuml;nyanın her bucağına yayılıyor ve İmam, &quot;B&acirc;kır-ul Ulum&quot; (ilimlerin yarıcısı) sıfatıyla ş&ouml;hret kazanıyor.<br />\n	İmam B&acirc;kır (a.s) d&ouml;neminde sos-yal durumun, halkın duygusal duru-munun ve imamlara (a.s) olan say-gılarının ne kadar değiştiğini g&ouml;r&uuml;-yorsunuz. Bu arada İmam B&acirc;kır&#39;ın (a.s) siyasi haraketinin de daha şid-detli olduğunu g&ouml;r&uuml;yoruz. Yani İmam Seccad&#39;ın (a.s) Abdulmelik karşısında muhalefete karine olabile-cek bir s&ouml;z&uuml;, kaba bir lafı veya her-hangi bir sertliği yoktur. Abdulmelik herhangi bir konu hakkında İmam Seccad&#39;a (a.s) mektup yazar ve İmam da onun cevabını verirdi. Tabii ki Peygamber oğlunun cevabı s&uuml;rekli olarak muhkem, metin ve kırıcı bir nitelik taşıyordu. Fakat bu cevaplar-da d&uuml;şmanca a&ccedil;ık bir saldırı yoktur. Fakat İmam B&acirc;kır (a.s) hakkında bu durum başkadır. İmam B&acirc;kır&#39;ın (a.s) hareketi, Hişam b. Abdulmelik&#39;i vah-şete sokacak nitelikteydi. İmam&#39;ın g&ouml;zaltında olması gerektiğini anlayıp onu Şam&#39;a g&ouml;t&uuml;rmek istiyor. Elbette İmam Seccad&#39;ı (a.s) da imameti d&ouml;neminde (Kerbela&#39;dan başlayan birinci defadan sonra) zincire vura-rak Şam&#39;a g&ouml;t&uuml;rd&uuml;ler. Ama oranın durumu başka idi ve İmam Seccad (a.s) daha temkinli bir tavır sergili-yordu. Fakat İmam B&acirc;kır d&ouml;neminde dil tonunun daha da sertleştiğini g&ouml;-r&uuml;yoruz<br />\n	Ben, İmam B&acirc;kır&#39;ın (a.s) ashabıy-la yaptığı m&uuml;zakerelerde, h&uuml;kumet, hilafet ve imamete &ccedil;ağrı belirtileri-nin, hatta gelecek ile ilgili m&uuml;jdenin bulunduğu birka&ccedil; rivayet g&ouml;rd&uuml;m.<br />\n	Rivayetlerden biri Bihar-&uuml;l En-var&#39;da şu muhteva ile nakledilen riva-yettir:<br />\n	&quot;Ebu Cafer&#39;in (İmam B&acirc;kır) (a.s) evi bir toplulukla dolu idi. Bastonuna dayanmış yaşlı bir adam geldi, selam verip muhabbetini dile getirdikten sonra İmam B&acirc;kır&#39;ın (a.s) yanında oturup ş&ouml;yle dedi: &quot;Acaba benim sizin zafer d&ouml;neminizi g&ouml;receğime &uuml;mit var mı? &Ccedil;&uuml;nk&uuml; ben sizin emrinizin, yani h&uuml;kumet d&ouml;neminizin gelmesini bekliyorum? (&quot;Emr, bu emir, emriniz&quot; gibi bu d&ouml;nemin tabir-leri gerek imamlarla ashabı arasında olsun ve gerekse muhaliflerin arasın-da olsun, h&uuml;kumet anlamına gelmek-tedir. &Ouml;rneğin Harun&#39;un Me&#39;mun&#39;a olan şu s&ouml;z&uuml;nde de &quot;Allah&#39;a yemin ederim ki eğer bu emir (h&uuml;kumet) konusunda benimle &ccedil;ekişirse...&quot; &quot;bu emir&quot; tabiri hilafet ve imamet i&ccedil;in kullanılmıştır. &Ouml;yleyse &quot;emrinizi bek-liyorum&quot; yani &quot;hilafetinizi bekliyo-rum&quot;.) Yaşlı adamın &quot;Benim o g&uuml;ne kavuşup o g&uuml;n&uuml; g&ouml;rmemi &uuml;mit ediyor musun?&quot; şeklindeki sorusuna İmam ş&ouml;yle cevap veriyor: &quot;Aynı bu soru Ali b. H&uuml;seyin&#39;den (Zeyn-&uuml;l Abidin&#39;den) de sorulmuştu. (Tabii ki biz bunu İmam Seccad&#39;ın rivayet-lerinde g&ouml;remiyoruz. Anlaşılan şu ki eğer İmam Seccad (a.s) kalabalık bir topluluk i&ccedil;erisinde bu konuyu dile getirmiş olsaydı başkaları işitir ve bize de ulaşırdı. B&uuml;y&uuml;k bir ihtimalle İmam Seccad&#39;ın (a.s) gizli bir şekilde s&ouml;ylemiş olduğunu, İmam B&acirc;kır (a.s) burada a&ccedil;ık&ccedil;a dile getirmektedir.) İmam Zeyn-&uuml;l Abidin (a.s) ona şu cevabı vermişti:<br />\n	&nbsp;&quot;Eğer &ouml;l&uuml;rsen Peygamber ve evliya ile birlikte olacaksın, eğer yaşasan da bizimle olacaksın.&quot;<br />\n	Gelecek konusunda şiileri &uuml;mit-lendirecek bu t&uuml;r tabirler İmam B&acirc;kır&#39;ın (a.s) s&ouml;zlerinde vardır. Bir başka rivayette kıyam i&ccedil;in zaman belirlenmiştir; bu, ilgin&ccedil; bir şeydir. İyi bir senetle (rivayet zinciriyle), K&acirc;fi kitabında Ebu Hamza-i Sumali&#39;den naklen ş&ouml;yle denilmiştir:</p>\n\n<p>\n	&quot;Allah Teala Hicri 70. seneyi Alevi (Hz. Ali&#39;nin (a.s) izinde olan) h&uuml;kumetinin teşkili i&ccedil;in mukadder kılmıştır. Ama H&uuml;seyin (a.s) &ouml;ld&uuml;-r&uuml;ld&uuml;ğ&uuml;nden dolayı, Allah Teala halka gazaplandı ve h&uuml;kumetin teşkilini 140. seneye erteledi. Biz bu zamanı size s&ouml;yledik; sizler ise ifşa ettiniz ve &uuml;zerinizdeki gizlilik per-desini kaldırdınız. Bunun i&ccedil;in artık Allah Teala bize herhangi bir zaman belirlemedi. Allah istediği her şeyi mahv veya ispat eder ve yazılı kader onun elindedir.&quot;<br />\n	Ebu Hamza diyor ki: &quot;Ebu Abdil-lah (İmam Sadık) da bunun hakkında konuştu ve aynen b&ouml;yledir dedi.&quot;<br />\n	Sene 140 İmam Sadık&#39;ın (a.s) ha-yatının sonlarına rastlamakta. Benim bu hadisi g&ouml;rmeden &ouml;nce imamların yaşantısının seyrinden algıladığım şe-yin kendisiydi ve bana İmam Seccad&#39;ın (a.s) ve İmam B&acirc;kır&#39;ın (a.s) bu şekilde kurulması i&ccedil;in &ccedil;aba g&ouml;s-terdikleri h&uuml;kumetin esasen (kural itibarıyla) İmam Sadık&#39;ın (a.s) d&ouml;ne-mine rastlayacağı g&ouml;r&uuml;n&uuml;yordu. İmam Sadık (a.s) 148 senesinde vefat etti. Bu vaad ise 140. sene i&ccedil;indir. 140 senesi daha &ouml;nce &ouml;nemini ve ne &ouml;l&ccedil;&uuml;de etkili olduğunu beyan ettiğim 135 senesinden sonra, yani Mansur&#39;-un iş başına ge&ccedil;tiği yıla tekab&uuml;l etmektedir. Eğer Mansur iş başına ge&ccedil;meseydi veya Ben&icirc; Abbas olayı baş g&ouml;stermemiş olsaydı, g&uuml;ya nor-mal ilahi takdir bu idi ki, 140 sene-sinde ilahi ve İslami h&uuml;kumet iş başına ge&ccedil;miş olsun. Tabii ki bu ayrı bir konudur, acaba imamlar b&ouml;yle bir geleceği bekliyorlar mıydı, yoksa ilahi kazanın başka olduğunu bili-yorlar mıydı? Şimdi bu konuyu a&ccedil;-mayacağım, bu konu kendi başına bahsimizin ayrı bir b&ouml;l&uuml;m&uuml;n&uuml; oluştu-rabilir. Şimdiki sohbetimin konusu İmam B&acirc;kır&#39;ın (a.s) durumu hakkın-dadır. İmam 140. senede ilahi d&uuml;ze-nin kurulmasının mukadder kılındığı-nı s&ouml;yl&uuml;yor ve şu a&ccedil;ıklamada bulunu-yor: &quot;Biz onu size s&ouml;yledik, siz ifşa ettiniz ve y&uuml;ce Allah da onu ertele-di.&quot; Bu t&uuml;r &uuml;mitlerin verilmesi ve vaadlerin dile getirilmesi, İmam B&acirc;kır&#39;ın (a.s) d&ouml;neminin başlıca &ouml;zel-liklerinden biridir.<br />\n	Tabii ki İmam B&acirc;kır&#39;ın (a.s) yaşa-mından derli toplu bir tablo (g&ouml;r&uuml;n-t&uuml;) elde etmek i&ccedil;in, saatlerce onun yaşamı hakkında konuşmak gerek. Ben bu konuda da uzun konuşmalar ve bahisler yapmışım. &Ouml;zetle s&ouml;yler-sek İmam B&acirc;kır&#39;ın (a.s) yaşantısında siyasi m&uuml;cadele unsuru daha a&ccedil;ık ve nettir. Ancak silahlı m&uuml;cadele şeklin-de değil. İmam&#39;ın kardeşi Zeyd b. Ali kendisine kıyam konusunda başvuru-yor, İmam, kıyam etme diyor ve o da itaat ediyor. Bazılarının kendi tasav-vurlarınca İmam&#39;ın, kıyam etme de-mesine rağmen kıyam ettiğinden dolayı Zeyd hazretlerine hakaret et-tiği g&ouml;r&uuml;lmektedir, bu yanlış bir tasavvurdur. İmam B&acirc;kır (a.s), kı-yam etme dediğinde o da itaat edip kıyam etmedi. Daha sonraları İmam Sadık (a.s) ile meşverette bulundu. İmam, kıyam etme demedi, aksine onu kıyama teşvik etti. Şehadetinden sonra da İmam Sadık (a.s), keşke ben de Zeyd ile olanlarla birlikte olsay-dım, temennisinde bulundu. Bunun i&ccedil;in Hz. Zeyd&#39;in merhametsiz bir şe-kilde eleştirilmesinin gereksiz olduğu-nu d&uuml;ş&uuml;n&uuml;yorum. Evet, İmam B&acirc;kır (a.s) hazretleri silahlı kıyamı kabul etmediler, fakat siyasi m&uuml;cadele hayatında apa&ccedil;ıktı ve yaşamından bunu anlamak m&uuml;mk&uuml;nd&uuml;r. Halbuki İmam Secad&#39;ın (a.s) d&ouml;neminde g&ouml;zle g&ouml;r&uuml;lebilir siyasi bir m&uuml;cadele hisse-dilmiyor.<br />\n	Bu b&uuml;y&uuml;k zatın yaşam d&ouml;nemi so-na erdikten sonra, İmam hazretlerinin m&uuml;cadele hareketini Mina&#39;daki&nbsp; matem merasimiyle s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yoruz. Mina&#39;da kendisi i&ccedil;in on yıl ağlamalarını vasiyet ediyor.<br />\n	Bu, aynı m&uuml;cadelenin devamıdır. İmam B&acirc;kır&#39;a ağlamak, o da Mina&#39;-da, ne anlam taşımaktadır? İmamla-rın (a.s) yaşamında ağlamaya tahrik edilen macera, İmam H&uuml;seyn&#39;in (a.s) macerasıdır. Bu konuda kesin, ikna edici, m&uuml;şahhas rivayetler vardır. Benim İmam Rıza&#39;nın (a.s) hareketi anından başka ağlandığı yeri hatırla-dığım yoktur. İmam Rıza (a.s) (Medine&#39;den Merv&#39;e) hareket ettiğin-de kendisine ağlamaları i&ccedil;in ailesini etrafına topladı. Tabii ki bu, tama-men siyasi ve rotası belli olan manalı bir hareket idi, ve İmamın vefatından &ouml;ncesiyle ilgilidir. Ama İmam B&acirc;kır (a.s) hakkında ağlamaya emredilmesi şehadetinden sonrasıyla ilgilidir. İmam bu konuda vasiyette bulunuyor ve malından 800 dirhemi bu işi Mina&#39;da&nbsp; yapmalarına ayırıyor. Mina Arafat&#39;tan farklıdır, Meş&#39;ar-&uuml;l Haram ve Mekke&#39;nin kendisinden de farklıdır. Mekke&#39;de halk dağınık hal-de ve herkes kendi işiyle meşguld&uuml;r. Arafat ise bir sabahtan ikindiye kadardır, bundan fazla değil. Sabah geliyorlar, yorgundurlar, ikindiye doğru da kendi işlerine yetişmek i&ccedil;in aceleyle gidiyorlar. Meş&#39;ar ise gece-nin birka&ccedil; saatidir, Mina yolunda bir ge&ccedil;ittir; ama Mina ard arda &uuml;&ccedil; gece-dir. Bu &uuml;&ccedil; gece ve g&uuml;nd&uuml;zde g&uuml;nd&uuml;z-leri kendilerini Mekke&#39;ye yetiştirip tekrar geceleyin geri d&ouml;nenlerin sayı-sı azdır. Genellikle orda kalınır. Bil-hassa o zamanlarda ve o g&uuml;n&uuml;n şart-larında İslam d&uuml;nyasının d&ouml;rt bir yanından gelen binlerce kişi aslında &uuml;&ccedil; gece ve g&uuml;nd&uuml;z orada toplu hal-deydiler.<br />\n	Herkes kolayca buranın tebliğat i&ccedil;in m&uuml;nasip bir yer olduğunu an-layabilir. İslam d&uuml;nyasının baştan başına ulaşması gereken her mesajın burada g&uuml;ndeme gelmesi yerindedir. Bilhassa, radyo, televizyon, gazete ve diğer iletişim ara&ccedil;larının bulunmadı-ğı o g&uuml;n&uuml;n şartlarında bu olduk&ccedil;a yerinde bir iş idi. Bir grup, Peygam-ber evlatlarından birisi i&ccedil;in ağladığın-da ister istemez orada bulunanların hepsi soracaklar ki, ni&ccedil;in ağlıyorsu-nuz? Birka&ccedil; yılın ge&ccedil;mesinden sonra her &ouml;len i&ccedil;in bu kadar ağlamazlar, ona zul&uuml;m m&uuml; olmuş? Kim ona zul-metmiştir? Ni&ccedil;in ona zul&uuml;m olmuş-tur? Bu t&uuml;r sorular s&ouml;z konusu olur. İşte bu olduk&ccedil;a dakik (ince d&uuml;ş&uuml;nen) ve hesaplı bir m&uuml;cadelecinin siyasi hareketidir.<br />\n	İmam B&acirc;kır&#39;ın (a.s) siyasi yaşamında dikkatimi &ccedil;eken bir husus oldu; ş&ouml;yle ki: Hicri birinci asrın ilk yarısında, hilafet konusunda Ehl-i Beyt&#39;in dilinde dolaşan istidlallerin aynısını İmam B&acirc;kır (a.s) tekrarlıyor. O istidlallerin &ouml;zeti şudur ki: Arap-lar, Peygamber y&uuml;z&uuml;nden acemlere&nbsp; karşı onur ve iftihar kazanmışlardır, Kureyş ise Peygamber y&uuml;z&uuml;nden Kureyş&#39;in dışındaki Araplara karşı iftihar kazanmıştır. Eğer bu doğru ise biz Peygamber&#39;in Ehl-i Beyt&#39;i ve</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<br />\n	yakınları b&ouml;ylece diğerlerine g&ouml;re Peygamber&#39;e daha yakın ve evlayız; bununla birlikte bizleri kenara itiyor-lar. Eğer Peygamber, Kureyş&#39;in diğerlerine karşı iftihar vesilesi ve Arapların da acemlere karşı iftihar vesilesi ise, demek bizim de başka-larına karşı daha &uuml;st&uuml;n ve evla olmamıza sebep olmaktadır. Bu istid-lal ilk asırda defalarca Ehl-i Beyt&#39;in (a.s) s&ouml;zlerinde tekrarlanmış olan bir istidlaldir. İmam B&acirc;kır&#39;ın (a.s) da, imamet d&ouml;nemi olan Hicri 95 ila 114 yılları arasında bu s&ouml;zleri tekrarladı-ğını g&ouml;r&uuml;yoruz. Hilafet i&ccedil;in kanıt getirmek olduk&ccedil;a anlamlı bir şeydir.</p>\n\n<p>\n	<br />\n	Dipnotlar:</p>\n\n<p>\n	&nbsp;</p>','Ehl-İ Beyt İmamlarının (A.S) Yaşamında Mücadele Unsuru','','publish','closed','open','','ehl-i-beyt-imamlarinin-a-s-yasaminda-mucadele-unsuru','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3314',0,'post','',0),(3315,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	M&uuml;barek Ehl-i Beyt mezarlarını ziyaret şevkten kaynaklanan g&ouml;r&uuml;şme ve g&ouml;r&uuml;şme şevkidir; ziyaret&ccedil;i Ehl-i Beyt ile g&ouml;r&uuml;şmeye sabırsızlanan kimsedir.</p>\n\n<p>\n	Ziyaret, Ehl-i Beyt&#39;in muhabbet &ccedil;eşmesinde g&ouml;nl&uuml; yıkamak ve onların dostluk r&uuml;zgarının kalbte esmesidir; ziyaret bilincin nişanesidir ve daha fazla bilin&ccedil; kazanmak i&ccedil;in atılan adımdır.</p>\n\n<p>\n	Ziyaret nefsi temizlemek ve ruhu arındırmada bir vesiledir. Nefsi muhasebe etmek i&ccedil;in uygun ortamdır.</p>\n\n<p>\n	Ehl-i Beyt imamlarının mezarını ziyaret etmek sağlam tevhid kalesinde yer almak ve ilahi azaptan kurtulmaktır. İmam Rıza(a.s) Resulullah&#39;dan naklen buyurmuştur ki: <em>&quot;Lailahe illellah kelimesi benim kalemdir; kim kaleme girerse azabımdan kurtulur; elbette şartlarıyla ben de o şartlardanım.&quot;</em><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Ziyaret, risalet &uuml;cretini &ouml;demektir; &ccedil;&uuml;nk&uuml; ziyaret Ehl-i Beyt&#39;e olan sevginin ifadesidir. <em>&quot;De ki:ben buna (risaletime) karşı Ehl-i Beyte sevgi dışında sizden hi&ccedil; bir &uuml;cret istemiyorum.&quot;</em><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Ziyaret, masum imamla yeniden bi&#39;at etmek, ona bağlı olduğunu bildirmek, batıl olan her şeyden uzak durmayı a&ccedil;ığa vurmak, hak cephesinde yer almak ve safını belirlemektir. &Ccedil;&uuml;nk&uuml; ziyaret&ccedil;i, ziyaret ettiği imama dost olanla dost ve ona d&uuml;şman olanla, babası, kardeşi ve evladı dahi olsa d&uuml;şman olcağına dair ahdetmedir: <em>&quot;Ben, siz (Ehl-i Beyt)le barış halinde olanla barış halindeyim ve sizinle savaşanla savaşmaktayım.&quot;</em><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Ziyaret, ahdine vefa etmektir. &Ccedil;&uuml;nk&uuml; imamın, kendi dost ve takip&ccedil;ilerinin &uuml;zerinde ahdi (ve hakkı) vardır.&nbsp; Sekizinci İmam (İmam Rıza) ş&ouml;yle buyurmuştur: <em>&quot;Her imamın, dostlar ve ş&icirc;alarının &uuml;zerinde bir ahdi (hakkı) vardır; onların kabirlerini ziyaret etmek, o ahde tamamen sadık kalmak ve haklarını iyi bir şekilde yerine getirmektir.&quot;</em><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Ziyaret, nur kaynağından daima nur almak ve ilahi feyzin vasıtası olandan feyz taleb etmektir, <em>&quot;Eğer Allah&#39;ın h&uuml;cceti olmasaydı yer kendi ehlini i&ccedil;ine alırdı.&quot;</em></p>\n\n<p>\n	Ziyaret, fakir ve aciz insanın, gayb&icirc; hazineyle ilişkisi olan kerim ve c&ouml;mert bir kimsenin t&uuml;rbesinde feyiz ve marifet kazanmasıdır.G&uuml;nahk&acirc;r ve pişman olan insanın, Allah katında haysiyet ve değeri olan kutlu zata tevess&uuml;l edip, onu Allah katında şefaatcı kılmasıdır.</p>\n\n<p>\n	Ziyaret, zahiri ve batini bir hicrettir; kalbi aşk ateşiyle tutuşup yanan başını koltuğa alarak toprak yolları kat edip b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;k ve g&uuml;nahlardan iyilik ve itaata doğru hicret eden bir kimsenin b&uuml;t&uuml;n ilahi değerlerin simgesi olan sevgilisinin mezarına doğru gelmesidir. Ziyaret, Ehl-i Beyt&#39;in y&uuml;ce makamlarının bilincini taşımak ve Ehl-i Beyt&#39;le beraber, onların yanında ve safında yer almaktır;zira: <em>&quot;Onlardan (Ehl-i Beyt&#39;ten) &ouml;ne ge&ccedil;mek isteyen dinden &ccedil;ıkar, onlardan geri kalan helak olur, onlarla beraber olan ise onlara kavuşur.&quot;</em><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Ziyaret, &ccedil;alkantı halinde olan okyanusundan kurtuluş gemisine binmek ve karanlıklarda hidayet ışığına sarılmaktır: <em>&quot;Ehl-i Beytim Nuh&#39;un gemisine benzer; ona binen kurtulur, onu terkeden ise gark olur.&quot;</em><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Ziyaret, sırat-ı m&uuml;stakimi kat etmek i&ccedil;in g&uuml;&ccedil; almak ve upuzun bir yolculuk i&ccedil;in azık toplamaktır.</p>\n\n<p>\n	Ziyaret, gafleti yokedici zikirdir cehaleti giderici tezekk&uuml;rd&uuml;r ve yine ilahi emanetin y&uuml;k&uuml;n&uuml; y&uuml;klenmedeki ağır sorumluluğu hatırlamaktır ve Ehl-i Beyt&#39;in onca yiğitlik ve m&uuml;cadelelerini, mazlumiyet ve şehadetlerini hatırlayarak onlardan ders ve ibret almaktır.</p>\n\n<p>\n	Ziyaret, yolculuk zorluğunu ve cismin zahmete d&uuml;şmesini gerektirmesine rağmen ruhu ferahlandırmak, ilahi şiarları y&uuml;celtmek ve g&ouml;n&uuml;llerin takvasının nişanesidir:<em>&quot;Kim Allah&#39;ın şiarlarını y&uuml;celtirse, ş&uuml;phesiz bu, kalplerin takvasındandır.&quot;</em><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Ziyaret, Allah&#39;ın salih kullarının kadrini bilmek ve onların varlıklarının nimetlerinden dolayı Allah&#39;a ş&uuml;kretmektir.</p>\n\n<p>\n	Ziyaret, ilahi bir &ouml;rneği s&uuml;rekli kalpta yaşatmak ve o &ouml;rneğe uymaktır.</p>\n\n<p>\n	Ziyaret, sultanların zalimane siyasetlerine bir nevi itiraz etmek, zulme karşı &ccedil;ıkmak ve zulme karşı ayaklanmadır; tağutu nefyetmek ve hak &ouml;ndere ve hablullaha (Allah&#39;ın ipine) sımsıkı sarılmaktır.</p>\n\n<p>\n	Bunların hepsi ziyarettir ve ziyaret sadece bunlarla sınırlanmamaktadır; ziyaret&ccedil;i de &acirc;rif bir m&uuml;&#39;min, t&ouml;vbe eden bir Ehl-i Beyt dostu, sahnede hazır olan bir m&uuml;sl&uuml;man, zakir olan bir fedak&acirc;r, savaş eri olan bir m&uuml;cahid, takvalı bir muvahhid, ve tağutlara başkaldıran bir kıyamcıdır. Velayet ve imamet aşığı olan, canını ve malını tehlikeye atarak evini - barkını, şehir ve diyarını terkedip yolculuk zahmetine katlanarak, iştiyaklı bir kalp ve &uuml;mitli bir halle gelip imamının huzurunda hazır olmaktır, O&#39;ndan basiret ve marifet alarak tevhidin doğru yolunda hareket etmek, Kitap ve İtret&#39;e sarılarak insani kemal ve Allah&#39;a yakınlık olan niha&icirc; ama&ccedil; ve hedefe ulaşmak i&ccedil;in yol kateden kimsedir.</p>\n\n<p>\n	Eğer tarih boyunca daima zalim h&uuml;k&uuml;mdarların ziyaret ve ziyaret&ccedil;iden korktuklarını, Mutevekkil ve diğer zalim tağutların defalarca Hz. H&uuml;seyin&#39;in kutsal mezarını sular altında kaybetmeye &ccedil;alıştığını ve ziyaret&ccedil;ilerinin el ve ayaklarının kesilip katledildiklerini duyuyorsak, eğer tarihte Tuğrul&#39;un veziri olan Mensur b. Muhammed-i Kondor&icirc;&#39;nin halkın İmam Rıza&#39;nın (a.s) mutahhar mezarının ziyaret etmesine engel olduğunu ve İmam&#39;ın ziyaret&ccedil;ilerine z&uuml;lum ettiğini g&ouml;r&uuml;yorsak, eğer s&ouml;m&uuml;rgeci İngiltere bakanlığı kendi casuslarına, bir &ccedil;ok hilelerle m&uuml;minlerin imamların mezarlarını ziyaret etmesine engel olmalarını ve ger&ccedil;eği olmayan temelsiz şayialar yayarak din b&uuml;y&uuml;klerinin mezar ve ziyaretg&acirc;hlarının tarihi senetlerinde ş&uuml;phe yaratmayı tavsiye ediyorsa, eğer Hz. Rıza&#39;nın (a.s) t&uuml;rbesinde b&uuml;y&uuml;k şeytan Amerika&#39;nın emriyle y&uuml;zlerce muvahhid ve p&acirc;k insanların kanlarına boyanarak &ccedil;oğunun şehid edildiğini g&ouml;r&uuml;yorsak bunların hepsi tağut ve k&uuml;f&uuml;r &ouml;nderlerinin ziyaret ve ziyaret&ccedil;ilerden korktukları i&ccedil;indir: <em>&quot;Kafirler, Allah&#39;ın nurunu ağızlarıyla s&ouml;nd&uuml;rmek istiyorlar. Oysa Allah kendi nurunu tamamlayıcıdır; kafirler hoş g&ouml;rmese bile.&quot;</em><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<h2>\n	ziyaret Adabı</h2>\n\n<p>\n	1- Gus&uuml;ll&uuml; veya abdestli olmak.</p>\n\n<p>\n	2- Temiz elbise giyme ve g&uuml;zel koku s&uuml;rmek.</p>\n\n<p>\n	3- T&uuml;rbeye giderken kısa adımlar atarak vakarla hareket etmek, al&ccedil;ak g&ouml;n&uuml;ll&uuml; ve huzurlu kalp ile gitmek.</p>\n\n<p>\n	4- Sa&ccedil;ma ve boş s&ouml;zleri terketmek ve uygun olmayan işleri yapmaktan ka&ccedil;ınmak.</p>\n\n<p>\n	5- &quot;Subhanellah&quot;, &quot;Allah-u Ekber&quot;, &quot;La ilahe illellah&quot; ve &quot;Elhemdulillah&quot; zikirleriyle Allah Teala&#39;yı tesbih ve takdis etmek; Muhammed ve Ehl-i Beyt&#39;ine salavat g&ouml;ndermek.</p>\n\n<p>\n	6- T&uuml;rbenin eşiğinde durarak Allah Teala&#39;nın buyurduğu &uuml;zere i&ccedil;eri girmek i&ccedil;in izin istemek. Allah Teala buyuruyor ki: <em>&quot;Ey iman edenler (rast gele) izinsiz Peygamber&#39;in evlerine girmeyin.&quot;</em><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	7- Mutahhar kabri g&ouml;rd&uuml;ğ&uuml;nde ziyaret okumadan &ouml;nce tekbir demek.</p>\n\n<p>\n	8- Diğerlerini rahatsız etmeden yaklaşarak mutahhar mezarın &ouml;n&uuml;nde durup ziyaret duasını okumak.</p>\n\n<p>\n	9- İmamlardan nakledilen ziyaretleri okumak, diğer uyduruk ziyaretlerden ka&ccedil;ınmak.</p>\n\n<p>\n	10- Ziyareti yavaş okumak ve sesi y&uuml;kseltmekten ka&ccedil;ınmak.</p>\n\n<p>\n	11- Ziyaret okurken aynı zamanda cemaat namazı da kılınırsa cemaat namazını ziyarete tercih etmek.</p>\n\n<p>\n	12- Ziyaret okunduktan sonra Allah Teala&#39;ya yakın olma amacıyla (hadislerde yazıldığı şekilde) iki rek&#39;at ziyaret namazı kılmak.</p>\n\n<p>\n	13- Ziyaret namazı bittikten sonra huzu ve huşuyla t&ouml;vbe etmek, Allah Teala&#39;dan mağfiret dilemek, başkaları i&ccedil;in dua etmek ve kabri ziyaret etmek.</p>\n\n<p>\n	14- M&uuml;mk&uuml;n olduğu kadar Kur&#39;an okumak ve sevabını İmam&#39;a hediye etmek. Anne, baba ve &uuml;zerinde hakkı olanlar i&ccedil;in onların yerine ziyaret etmek.</p>\n\n<p>\n	15- Ziyaret sona erdikten sonra imamla vedalaşmak; vedalaşırken imamlardan rivayet edilen duaları okumak daha iyidir.</p>\n\n<p>\n	Kısacası şu ki, eğer insan Ehl-i Beyt imamlarının mezarını ziyaret ederken Allah Teala karşısında huzu ve huşu i&ccedil;erisinde olduğunu hissederse yapmış olduğu g&uuml;nahlardan dolayı pişman olup t&ouml;vbe etmeli kazandığı maneviyetin kadrini bilmeli ve hayatı boyunca kurtuluşu i&ccedil;in ondan istifade etmelidir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Uyun-u Ahbar-ir R&yacute;za, c.2, s.134.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- &THORN;ura/23.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- &Acirc;&thorn;ura ziyareti.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Bihar-ul Envar, c.100, s.116.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- &THORN;aban Ay&yacute; dualar&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- &THORN;aban Ay&yacute; dualar&yacute;ndan.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Hac/32.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- S&acirc;f/8.\n\n		<p>\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Ahzab/53.</p>\n	</div>\n</div>','Ziyaret Nedir?Ziyaretçi Kimdir?','','publish','closed','open','','ziyaret-nedirziyaretci-kimdir','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3315',0,'post','',0),(3316,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5 align=\"right\">\n	<span style=\"line-height: 1.2em; font-size: 13px;\">Muhammed Hasan zevrak</span></h5>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, g&uuml;n&uuml;m&uuml;z d&uuml;nyası propagandaya olduk&ccedil;a fazla &ouml;nem vermektedir. Propaganda -&ouml;zellikle emperyalizm haber servisi- emperyalizmin d&uuml;nyaya sultasının temelini ve sapık d&uuml;nya d&uuml;zeninin bel kemiğini oluşturmaktadır. Batı a&ccedil;ısından, propaganda i&ccedil;in harcanan bir dolar silah i&ccedil;in harcanan on dolardan daha faydalıdır. Bu ise propagandanın batıdaki &ouml;nemini, onun ne derecede etkili ve nasıl kullanıldığını g&ouml;stermektedir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&#39;da propaganda (tebliğ)&nbsp; anlayışı, batıdaki propaganda anlayışından tamamen farklıdır. Batı a&ccedil;ısından propaganda, kamuoyunda iktisadi, siyasi ve askeri alanlarda belli odakların &ccedil;ıkarına uygun değişiklikler meydana getirmeli, ancak toplumun bu değişikliklerin doğruluğundan, gerekliliğinden ve asaletinden haberi olmamalıdır tabi. Yani emperyalizmin propagandasında daima bir t&uuml;r yanıltma s&ouml;z konusudur; İslam&#39;da ise, propaganda (tebliğ) bilin&ccedil;lendirmek ve doğru haberi ulaştırmak anlamına gelmektedir. İslami tebliği peygamberlerin tebliğ hareketlerinin devamı olarak Allah Teala&#39;nın emirlerini insanlara ulaştırmak gayesini taşır; ş&uuml;phesiz İslami tebliğ ancak bu doğrultuda yorumlanıp a&ccedil;ıklanabilir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslami tebliğ temelde batı propagandasıyla farklıdır. Ancak İslam ve batının tek ortak noktası var, o da tebliğin &ouml;nemini&nbsp; kabul etmeleridir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Eğer propaganda sapık d&uuml;nya d&uuml;zeninin bel kemiği ise, eğer emperyalizm insanları aldatmak ve asırların soğuk uykusunda tutmak i&ccedil;in propagandaya ihtiya&ccedil; duyuyorsa, İslam da insan kitlelerini bilin&ccedil;lendirmek ve aydınlatmak i&ccedil;in devamlı olarak tebliğin gerekliliğini vurgulamaktadır. Peygamberler, m&uuml;minler ve muttakiler vesilesiyle Allah Teala&#39;nın emirlerini kitlelere tebliğ etme hususunda inen, Kur&#39;an ayetlerine dikkat edecek olursak, kendi vazifemiz olan İslam&icirc; tebliğin, metod ve esasları ile taşıdığı &ouml;nem daha iyi anlaşılır. Her konuda olduğu gibi bu konuda da Kur&#39;an m&uuml;sl&uuml;manlara ışık tutmaktadır. Biz de bu doğrultuda hazırladığımız birka&ccedil; tebliğ ilkesine değinmeye &ccedil;alışacağız.</p>\n\n<h1>\n	&nbsp;</h1>\n\n<h1>\n	İslam&icirc; teblİğ İlkelerİ</h1>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	teblİğİn gereklİlİğİ ve felsefesİ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, İslami tebliğden maksadımız, delil ve mantık metodlarından yararlanarak insanları bilin&ccedil;lendirmek ve aydınlatmaktır. Ancak, &quot;esasen İslam i&ccedil;in tebliğe gerek var mıdır?&quot; Ya &quot;Acaba kendi amel ve hareketlerimizden m&uuml;kellef olup bir takım vazifelerimiz olduğu gibi İslam d&uuml;nyasını bilin&ccedil;lendirme ve aydınlatma konusunda da &ccedil;alışmamız ve İslam&#39;ın yayılması i&ccedil;in tebliğ etmemiz gerekir mi?&quot; diye bir soru akla gelirse bu sorunun cevabı ş&uuml;phesiz ki &quot;evet&quot; olacaktır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ccedil;&uuml;nk&uuml; Allah Teala Kur&#39;an-ı Kerim&rsquo;de ş&ouml;yle&nbsp; buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Sizden hayıra &ccedil;ağıran marufu (iyiliği) emreden ve m&uuml;nkerden (k&ouml;t&uuml;l&uuml;kten) sakındıran bir topluluk bulunsun. </strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>Kurtuluşa erenler işte bunlardır. Kendilerine apa&ccedil;ık belgeler geldikten sonra, par&ccedil;alanıp ayrılan ve anlaşmazlığa d&uuml;şenler gibi olmayın. İşte onlar i&ccedil;in b&uuml;y&uuml;k bir azap vardır.&quot;</strong><a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hayra davet, marufu emretmek ve m&uuml;nkerden sakındırmak İslam toplumunda &ouml;zellikle bazılarının &ouml;nem vermesi, ilgilenmesi&nbsp; gereken işlerdendir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ayrıca Kur&#39;an-ı Kerim&#39;de yeralan bir &ccedil;ok&nbsp; ayetlerden anlaşılıyor ki, İslam&icirc; tebliğin &ouml;z&uuml;nu oluşturan bu aydınlatma ve bilin&ccedil;lendirme hareketinin temeli hayır ve marufa davet, m&uuml;nker ve k&ouml;t&uuml;l&uuml;kten nehyetme esası &uuml;zerine olmalıdır.</p>\n\n<h2>\n	teblİğde canlı &ouml;rneklerİn gereklİlİğİ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz İslam&#39;ı tebliğ i&ccedil;in sadece İslami değerleri teorik olarak sunmak yeterli değildir. İslami değer ve &ouml;l&ccedil;&uuml;lere uygun kişi ve toplum yetiştirmek ve İslami değerlerin canlı tablolarını sunmak da b&uuml;y&uuml;k &ouml;nem taşımaktadır. Canlı &ouml;rnekleri g&ouml;stermek, İslam&#39;ın pratikte uygulanmasının m&uuml;mk&uuml;n oluşunun ve her d&ouml;nemin ihtiyacına cevap verebileceğinin herkes tarafından anlaşılmasına sebep olacaktır; bunun ise İslami değerleri tebliğ etmek i&ccedil;in hayati bir &ouml;nemi taşıdığı malumdur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim&rsquo;de ş&ouml;yle buyuruluyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;İşte b&ouml;ylece b&uuml;t&uuml;n insanlara, tanıklık etmeniz, Peygamberin de size tanık olması i&ccedil;in sizi, o doğru yolun tam ortasında giden bir &uuml;mmet yapmışızdır.</strong><a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Yani &quot;B&ouml;ylece siz m&uuml;sl&uuml;manları İslam dinine hidayet ettik, sizleri g&uuml;zel ve yumuşak ahlakla s&uuml;sledik ki diğer milletler de iyilik ve doğruluğu sizlerden &ouml;ğrensinler; nasıl ki Peygamber&#39;den &ouml;ğrenmeniz i&ccedil;in onu da size &ouml;rnek kıldık.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bazı bilimsel teoriler uygulamaya gerek kalmadan a&ccedil;ıklanıp yayılabilir. Ancak, İslami değerleri yalnızca teorik fikirlerle yaymak m&uuml;mk&uuml;n olmadığından beraberinde pratik &ouml;rnekler de g&ouml;sterilmelidir. Peygamberlerin, masum imamların ve b&uuml;y&uuml;k alimlerin&nbsp; zorluklara tahamm&uuml;l ederek &ccedil;aba sarfetmeleri İslam&icirc; &ouml;ğretinin sadece teorik esaslarını a&ccedil;ıklamak i&ccedil;in değildi, onlar sıkıntı ve zorluklar karşısındaki &ccedil;abalarıyla tarih ve insanlığa birer canlı &ouml;rnek sunmuşlardır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam toplumunda fedakarlık, direniş ve Allah&#39;a kulluğu araştırıp canlı &ouml;rnekler şeklinde topluma a&ccedil;ıklamak, tebliğ etme İslami tebliğ eden kimsenin &ouml;nemli vazifelerindendir. İslamı tebliğde sadece tarihteki bir ka&ccedil; &ouml;rneği se&ccedil;erek onlarla sınırlı kalmak doğru olmaz. İslami değerlerin &ouml;rneklerini insanlığa ve kendi toplumumuza tanıtmamız gerekmektedir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Şeytani propagandalar, İslami değerlerle teorik m&uuml;cadelede başarılı olamayınca bu değerlerin yaşayan &ouml;rneklerini ortadan kaldırmaya &ccedil;alışırlar. İnkılap&ccedil;ı, fedakar ve m&uuml;cadeleci alimleri şehid ederek şehvetperestliği yaymak istemeleri, bu acı ger&ccedil;eğe tanıklık etmektedir. Yaşanan tecr&uuml;be ve teorik ger&ccedil;ekler, Marksizm ve Kapitalizmin fikri sahada yenik d&uuml;şt&uuml;ğ&uuml;, İslam&#39;ın ise zafere ulaştığın g&ouml;stermektedir. Başta B&uuml;y&uuml;k Şeytan olmak &uuml;zere s&ouml;m&uuml;rgeciler, İslami &ouml;l&ccedil;&uuml;lere g&ouml;re yaşayan canlı &ouml;rneklerin oluşmamasına ve bunun diğer m&uuml;sl&uuml;man milletlerin uyanmasına sebep olmamasına &ccedil;alışıyorlar. Tebliğde dikkat edilmesi gereken &ouml;nemli noktalardan biride budur.</p>\n\n<h2>\n	Teblİğde sabır, tahamm&uuml;l ve cİddİyet</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam dininde sabır ve ciddiyet devamlı vurgulanmış ve tavsiye edilmiştir; tebliğde &quot;sabır&quot; ilkesine her zaman dikkat etmek gerekir. Tebliğ, yağmur damlaları gibi s&uuml;rekli olursa taşa bile damlasa kendisine yol a&ccedil;acaktır. Ancak bir sel gibi g&uuml;&ccedil;l&uuml; ama s&uuml;rekli olmazsa, sonunda kumluğa inecek ve yok olup gidecektir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ne yazık ki, tebliğde ileriye y&ouml;nelik &ccedil;abalarımız azdır. Daha d&uuml;nyanın &ccedil;eşitli b&ouml;lgeleri i&ccedil;in uzun m&uuml;ddetli bir tebliğ projesi hazırlamaya &ccedil;alışmış değiliz. Acele etmeden, d&uuml;zenli ve s&uuml;rekli bir şekilde d&uuml;nyanın &ccedil;eşitli noktalarında nasıl bulunulabileceğini, İslam&#39;ın nasıl yayılabileceğini, insanlığa nasıl yardım edilebileceğini araştırmış değiliz. Oysa d&uuml;şmanlarımız bize karşı b&ouml;yle programlar hazırlamışlar, yavaş ama d&uuml;zenli bir şekilde fikir, d&uuml;ş&uuml;nce ve k&uuml;lt&uuml;r&uuml;m&uuml;ze n&uuml;fuz etmek i&ccedil;in &ccedil;alışmışlardır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	D&uuml;şmanın toplumumuzdaki propaganda hareketleri bazen bukalemunun hareketleri gibidir, nerede olsalar oranın rengine b&uuml;r&uuml;n&uuml;r ve tanınmaz olurlar. Halbuki genellikle bizim tebliğattan kısa s&uuml;reli beklentilerimiz vardır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bazen bir bildiri yayınlamak i&ccedil;in bir saat bile beklemiyoruz; bir satır birşey yazmak i&ccedil;in bir dakika bile d&uuml;ş&uuml;nm&uuml;yoruz. Bir tebliğ programı kısa s&uuml;rede sonu&ccedil; vermezse hemen yorulur, &uuml;mitsiliğe kapılırız.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Allah Kur&#39;an-ı Kerim&rsquo;de ş&ouml;yle buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Ve onların i&ccedil;inde, sabrettikleri zaman emrimizle doğru yola iletip-y&ouml;nelten &ouml;nderler kıldık; onlar bizim ayetlerimize kesin-bilgiyle inanıyorlardı.&quot;</strong><a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayeti kerime&rsquo;de sabırdan maksat tebliğde sabretmek değildir, buradaki ama&ccedil; Allah Teala&#39;nın imtihanlarına sabretmektir. Eğer İslam&#39;ı yaymak i&ccedil;in bir tebliğ programının ilerlemesinde sabır ve fedakarlığa gerek varsa bu da Allah&#39;ın bir imtihanıdır? Ş&uuml;phesiz ki rehberlik ve tebliğ sabır, yakin ve takvası olmayan bir kimseye nasib olmaz; sabır bir taraftan sabreden kişinin şahsiyetinin g&uuml;&ccedil;lenmesi, diğer taraftan da onun &uuml;lk&uuml;s&uuml;n&uuml;n her yer ve zamanda başarıya ulaşması i&ccedil;in temel bir ilkedir.</p>\n\n<h2>\n	&nbsp;</h2>\n\n<h2>\n	İslamİ teblİğİn sınırı yoktur</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&icirc; tebliğin sınırı nedir? Ş&uuml;phesiz İslam&icirc; tebliğ coğrafi sınırlara hapsedilemez. &Ccedil;&uuml;nk&uuml; İslam b&uuml;t&uuml;n d&uuml;nya i&ccedil;indir. İslam Peygamberi (s.a.a)&rsquo;in de risaleti b&uuml;t&uuml;n insanlara ve d&uuml;nyaya y&ouml;neliktir. Ger&ccedil;i tebliğde &ouml;ncelik ilkesi varsa da, ancak &ouml;ncelikleri dikkate almak İslami tebliğin d&uuml;nyaya y&ouml;nelik sorumluluğunun insanın &uuml;zerinden alınması anlamına gelmez. İslam dininin ve İslam &uuml;mmetinin risaleti yer ve zaman tanımayan bir risalettir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim buyuruyor ki: <strong>&quot;Siz insanlar i&ccedil;in &ccedil;ıkarılmış hayırlı bir &uuml;mmetsiniz; marufu (iyi ve İslam&#39;a uygun) olanı emreder, m&uuml;nker (k&ouml;t&uuml; ve gayrı islami) olandan sakındırır ve Allah&#39;a iman edersiniz.&quot;</strong><a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu en iyi ve en hayırlı &uuml;mmetin insanları iyilik etmeye ve k&ouml;t&uuml;l&uuml;kten sakınmaya y&ouml;nlendirmek i&ccedil;in yaptığı kıyamın elbette k&uuml;lt&uuml;rel ve tebliğsel boyutları da olacaktır. Esasen k&uuml;lt&uuml;rel, bilin&ccedil;lendirme ve aydınlatma boyutu, bu evrensel hareketin bel kemiği sayılmaktadır. Herhalukarda İslami tebliğin belli bir sınırı olmadığında ve onun &ouml;neminin g&ouml;zden uzak tutulmayacağında hi&ccedil; ş&uuml;phe yoktur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Vahyin tertemiz ve saf kaynağından yararlanmak, İslam&#39;ın emirlerine, Resulullah&#39;ın ve Ehl-i Beyt&#39;inin s&uuml;nnetlerine ve hayatına dikkat etmek İslami tebliğin temel ilkesi olmalıdır. Sapmak, helak olmak ve etkilenmek tehlikesini dikkate alarak b&uuml;t&uuml;n şartlar altında bir &ouml;rnek ve yol g&ouml;sterici olarak İslam &ouml;nderlerinin ve onların başında Resulullah (s.a.a) &#39;in s&uuml;nnetlerinin izinden gitmek ve ondan asla şaşmamak uyanıklığını g&ouml;stermek gerekir. Mesaj ve mesajı getiren peygambere dikkat etmek, İslami tebliğde asli ilke olmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim buyuruyor ki: <strong>&quot;Andolsun, sizin i&ccedil;in, Allah&#39;ı ve ahiret g&uuml;n&uuml;n&uuml; umanlar ve Allah&#39;ı &ccedil;ok zikredenler i&ccedil;in Allah&#39;ın Resul&uuml;nde g&uuml;zel bir &ouml;rnek vardır.&quot;</strong><a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<h2>\n	kendİ reyİne g&ouml;re İ&ccedil;tİhaddan sakınmak</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, İslami tebliğin zayıflamasına sebep olan şeylerden birisi de m&uuml;belliğin kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re i&ccedil;tihad etmesidir. Bir&ccedil;ok kimseler temiz ve iyi niyetle İslam&#39;ın zafere ulaşması i&ccedil;in &ccedil;alışır, ancak kendi reylerine g&ouml;re i&ccedil;tihad ettikleri i&ccedil;in hatalara d&uuml;şmekte ve insanların hidayeti yolunda b&uuml;y&uuml;k engellere d&ouml;n&uuml;şmektedirler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İmam Humeyni&#39;nin &ccedil;eşitli d&ouml;nemlerde takındığı tavırlar ve verdiği mesajlar bu konuyla ilgili olarak iyi bir derstir. &Ouml;rneğin İran&#39;da nizamın nasıl bir nizam olacağı hakkında bazıları tarafından ortaya atılan İslam&icirc; demokratik cumhuriyet gibi isimler karşısında hemen tavır takınarak ş&ouml;yle diyordu: &quot;Bizim hedefimiz İslam Cumhuriyeti&#39;dir; ne bir kelime az, ne de bir kelime &ccedil;ok.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bir&ccedil;okları İmam&#39;ın bu s&ouml;zlerinin o zamanki şartlarda ge&ccedil;erli olduğunu, bug&uuml;n ve yarınla bir ilgisi olmadığını sanmışlardı. Oysa &quot;İslam Cumhuriyeti; ne bir kelime az, ne de bir kelime &ccedil;ok&quot; diyorsak bunun anlamı, islami m&uuml;cadeleyle ilgili her alanda ister teoride ister pratikte olsun her t&uuml;rl&uuml; sapma, aşırılık ve gevşeklikten sakınmak demektir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&#39;ın emirlerini yapmalı, sadece onun emirlerin &ouml;l&ccedil;&uuml; edinmeye &ccedil;alışmalı bu konuda kendimizden h&uuml;k&uuml;m vermekten ve reyimize g&ouml;re hareket etmekten sakınmalıyız.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Dillerinizin yalan yere nitelendirmesi dolayısıyla: Şuna helal, buna haram demeyin. &Ccedil;&uuml;nk&uuml; Allah&#39;a yalan s&ouml;z isnad etmiş olursunuz. Ş&uuml;phesiz Allah&#39;a yalan s&ouml;z isnad edenler kurtuluşa ermezler.&quot;</strong><a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tebliğ aynasına da yansıyan sıkı tutumlarımızın &ccedil;oğu, İslam&#39;ın emirlerinden haberdar olmamamızdan kaynaklanmaktadır. &Ouml;rneğin, İslami &ouml;rt&uuml;y&uuml; sadece &ccedil;arşafla sınırlamak, manto ve baş&ouml;rt&uuml;s&uuml;n&uuml; İslam&#39;ın h&uuml;k&uuml;mlerine uygun kullanıldığı halde bile İslami &ouml;rt&uuml; bilmemek, bazı yapılması k&ouml;t&uuml; olan mekruhları haram ve bazı yapılması iyi olan s&uuml;nnetleri farz saymak ve diğer taraftan bazı haramları m&uuml;bah ve helal saymak İslam&#39;a aşırı bağlılık y&uuml;z&uuml;nden olsa bile İslam&#39;dan uzaklaşmaya sebep olacaktır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	B&ouml;yle tebliğler, toplumda riya ve şirkin yayılmasına sebep olabilir ve insanlar dış g&ouml;r&uuml;n&uuml;şlerini m&uuml;sl&uuml;man toplumun &ouml;rf ve adetleriyle s&uuml;slerlerken her ge&ccedil;en g&uuml;n biraz daha İslam&#39;dan uzaklaşırlar. Bazı m&uuml;sl&uuml;man cemiyetlerde uygulamaya konulan bu t&uuml;r yaptırımlar &ouml;rneğin gen&ccedil;lere sırf toplumsal geleneklere riayet etmelerini, hatta İslam adına gen&ccedil;lerden başlarına sarık bağlamalarını istemek gibi aşırılıklar &ccedil;oğu zaman İslam adına insanları dinden uzaklaştırmaktan başka bir işe yaramıyor. Bu ger&ccedil;ek şu temel ilkeyi g&ouml;steriyor ki, İslamı tebliğde ve toplumu hidayette kendimizden bir şeyleri haram ve bir şeyleri de helal etmemeliyiz. Hayırseverlik ve taassubtan kaynaklanan bazı aşırılıklar toplumu ıslah etmek yerine bazı yanlış tesirleri beraberinde getirmektedir.</p>\n\n<h2>\n	s&ouml;zle amelİn uyumu</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	İyi bir mesaj ancak tecr&uuml;bi ve ameli &ouml;rneği olduğu zaman mesajın muhatabı olan kişinin g&uuml;venini kazanabilir. A&ccedil;ıktır ki, mesajın kabul&uuml;nde tecr&uuml;be ve imtihan merhalesinin &ccedil;ok &ouml;nemli rol&uuml; vardır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tebliğde bazı şeyler s&ouml;ylenir ama onlara amel edilmezse&nbsp; &lsquo;&ouml;rneğin devamlı mahrumları ve mustaz&#39;afları savunmaktan bahseder de pratikte mahrumiyeti ortadan kaldırmak i&ccedil;in hi&ccedil;bir şey yapmazsak&rsquo; tebliğ olumlu ve m&uuml;sbet etkisini kaybeder.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu noktaya dikkat etmek psikolojik savaşın ilkelerinden birisini teşkil etmektedir. Ş&ouml;yle ki, d&uuml;şmanın s&ouml;z ve hareketlerindeki &ccedil;elişkiler keşfedilmeye &ccedil;alışılır; &ouml;rneğin Hitler 10 Ekim 1941 tarihinde Rus cephesinde savaşın zafere ulaştığını ilan ettiğinde Nazi partisinin gazeteside ş&ouml;yle bir manşet atmıştı: &quot;Beklenilen an geldi! Savaş doğu cephesinde zafere ulaştı.&quot;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu tarihten sonra, m&uuml;ttefiklerin propaganda tezgahları her yıl Nazi gazetesinin s&ouml;zkonusu manşetini milyonlarca sayfa halinde bastırıp Ekim&#39;in onuncu g&uuml;n&uuml; Alman cepheleri &uuml;zerine top mermileriyle veya u&ccedil;aklar vasıtasıyla d&ouml;k&uuml;yorlardı; bu sayfaların altına da kırmızı ve b&uuml;y&uuml;k harflerle: &quot;Hitler&#39;in 1941&#39;de s&ouml;yledikleri&quot; diye başlık atmışlardı.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, her d&uuml;zenin sorumluları bilmelidirler ki, konuşmak amel etmekten ve pratikte uygulamaktan daha kolaydır; ateşli vaadler vermek tatlı da olsa, ardından acı bir beklentiyi beraberinde getirmektedir. Her tebliğ programı onun uygulamasının yapıldığını g&ouml;sterecek alametlerle bağlantılı olmalıdır ve bu ikisinin bir biriyle bağlantısının olmayışı, tebliğde &ccedil;elişkinin oluşmasına ve kamuoyunda suizan meydana gelmesine sebep olur. Eğer konuşmadan hedef sırf bir dil alıştırması yapma olur da pratikte amel ve uygulamayla desteklenmezse, ger&ccedil;ekte tebliğ eden kişi kızgın g&uuml;neşin altında buzdan bir k&ouml;pr&uuml;n&uuml;n &uuml;zerinde durmuş olur ve k&ouml;pr&uuml;n&uuml;n eriyip su olmasıyla ırmağın derinliklerine yuvarlanıverir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim bu konuda ş&ouml;yle buyuruyor: <strong>&quot;Ey iman edenler, ni&ccedil;in yapmayacağınız şeyi s&ouml;ylersiniz? Allah katında bir gazap (konusu olması) bakımından ne b&uuml;y&uuml;k şeydir, yapmayacağınız şeyi s&ouml;ylemeniz.&quot;</strong><a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Hatta inkılabi &uuml;lk&uuml;leri yok etmenin ve zıddı inkılabi ve İslam dışı gerici fikirlerin yayılma sebeplerinden bir diğeri de g&uuml;zel sloganlar atarak, pratikte zayıf davranmak ve yanlış hareketlerde bulunmaktır. B&ouml;yle bir ortamda halk iyi &uuml;lk&uuml;lerden yorularak &uuml;mitsizliğe kapılır ve dolayısıyla İslami olmayan akımlara boyun eğerler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslami tebliğde bu noktaya dikkat edilmeli, s&ouml;z&uuml;n kimin s&ouml;z&uuml; olduğunun &ouml;nemli olmayıp, s&ouml;z&uuml;n ne olduğu ve hangi pratik ortama dayandığının &ouml;nemli olduğuna dikkat edilmelidir. Slogan atılırken onun ger&ccedil;ekleşmesi i&ccedil;in program hazırlanmalı ve pratikte de uygulanması i&ccedil;in &ccedil;alışılmalıdır.</p>\n\n<h2>\n	Allah İ&ccedil;İn tebLİğ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Allah i&ccedil;in tebliğden maksadımız her tebliğ programına uzun uzadıya dil ile Allah&#39;a hamd ve sena ettikten sonra başlanılması&nbsp; gerektiği değildir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu eğer iyi niyetle olursa yorucu olur ve riya i&ccedil;in olursa saptırıcı olur. Maksadımız şu ki, tebliğde: 1- Allah&#39;tan başka hi&ccedil; bir şey d&uuml;ş&uuml;nmemeliyiz. 2- Allah&#39;tan başkası i&ccedil;in &ccedil;alışmamalıyız. 3- Allah&#39;tan başka hi&ccedil; kimseden korkmamalıyız. İmam Humeyni&#39;nin &quot;Allah i&ccedil;in tebliğ edin&quot; s&ouml;z&uuml; her zaman İslam tebliğcilerinin kulağına k&uuml;pe olmalıdır. Kuşkusuz&nbsp; Allah yolunda tebliğ etmek tehlikelidir. Bir &ccedil;oklarının da tebliğ edene d&uuml;şman olmasına neden olur. M&uuml;sl&uuml;man bir m&uuml;belliğin tebliği Allah&#39;tan başka biri i&ccedil;in olursa ve başka birinden korkarsa onun işinin devamını g&uuml;venceye alacak herhangi bir şey de olamaz. Allah-u Teala Kur&#39;an-ı Kerim&#39;de buyuruyor: <strong>&quot;Onlar ki Allah&#39;ın risaletini tebliğ ederler, O&#39;ndan i&ccedil;leri titreyerek korkarlar ve Allah&#39;dan başka hi&ccedil; kimseden korkmazlar. Ve hesap g&ouml;r&uuml;c&uuml; olarak Allah yeter.&quot;</strong><a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayeti kerimede Allah&#39;ın risaletini tebliğ etmek, Allah&#39;tan başkasından korkmamak ve sadece Allah&#39;tan korkmakla birlikte zikredilmiştir.</p>\n\n<h2>\n	tezkİye ve talİm paralelİ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	İslami tebliğde, tezkiye (k&ouml;t&uuml;l&uuml;klerden arınmak) ve talimin &ouml;nem ve değeri birbirine paralel olarak vurgulanmalıdır. İslam tarihi cahil abidlerin ve takvasız alimlerin İslam ve m&uuml;sl&uuml;manlara vurdukları darbelerle doludur. Tezkiyesiz ilim ve şuursuz ibadet tehlikeli birer fakt&ouml;r olup toplumun sapmasına sebep olurlar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam İnkılabı&#39;nın zafere ulaşmasından sonra, cahil abidler ve nefsini tezkiye etmemiş takvasız alimler, her biri bir şekilde İslam İnkılabı&#39;na darbe indirerek toplumun vahdetine zarar verecek işler yaptılar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim bu konuda buyuruyor ki: <strong>&quot;O, &uuml;mmiler i&ccedil;inde, kendilerinden olan ve onlara ayetlerini okuyan, onları arındırıp temizleyen ve onlara kitap ve hikmeti &ouml;ğreten bir peygamberi g&ouml;nderendir. Oysa onlar, bundan &ouml;nce ger&ccedil;ekten de a&ccedil;ık&ccedil;a bir sapıklık i&ccedil;inde idiler.&quot;</strong><a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tarih boyunca m&uuml;sl&uuml;manlara &ouml;ld&uuml;r&uuml;c&uuml; darbeler indiren şeytani vesveselerden biri, d&uuml;ş&uuml;nce ve dindarlık tefekk&uuml;rden sakınmaktır. Daha a&ccedil;ık bir deyimle,&nbsp; m&uuml;sl&uuml;manların ilerlemesine sebep olan &ouml;nemli fakt&ouml;rlerden biri halkı aldatan kutsal g&ouml;r&uuml;n&uuml;ml&uuml; bilin&ccedil;siz abitler ve kafaları taşlaşmış softalardır. Bilin&ccedil;li bir m&uuml;belliğ yaptığı tebliğde bu &ouml;nemli noktaya dikkat etmeli; hikmet, ilim ve ibadeti birlikte toplumda yaymalıdır.</p>\n\n<h2>\n	tefekk&uuml;r ve d&uuml;ş&uuml;nmenin &ouml;nemi</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ne yazık ki, tefekk&uuml;r&uuml;n değeri g&ouml;rmezlikten geliniyor; oysa tefekk&uuml;r toplumun fikr&icirc; ve pratik sorunlarının &ccedil;&ouml;z&uuml;m&uuml;nde yardımcı olabilecek yapıcı bir etkendir. &Ouml;yleki, sanayi &uuml;lkelerinin hatta fabrikalarında işleri sadece d&uuml;ş&uuml;nmek ve araştırma olan ekipler vardır. D&uuml;ş&uuml;nme ve tefekk&uuml;r&uuml;n başlı başına bir meslek olarak kabul edilmesini duymamız ve buna karşılık biz m&uuml;sl&uuml;manların araştırma, d&uuml;ş&uuml;nme ve tefekk&uuml;re o kadar ihtiyacımız olmasına rağmen y&ouml;netim sistemimizde tefekk&uuml;r i&ccedil;in belli bir yer vermememiz ve tebliğimizde toplumda tefekk&uuml;r&uuml;n varlığının gerekliliğini vurgulamak i&ccedil;in belli bir programa sahip olmamamız acı ve &uuml;z&uuml;c&uuml; değil mi?</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim, peygamberin g&ouml;nderiliş hedeflerinden birinin d&uuml;ş&uuml;nme ve tefekk&uuml;r&uuml; yaygınlaştırmak olduğunu bildirmektedir. A&ccedil;ıktır ki, peygamberin risaletinin tebliğinin sonucu olan tefekk&uuml;rden maksat g&uuml;n&uuml;m&uuml;zde icra d&uuml;zeninde ve d&uuml;nya sanayi&icirc;nde kullanılan tefekk&uuml;r değildir. Ama her t&uuml;rl&uuml; tekam&uuml;l ve ilerlemede tefekk&uuml;r&uuml;n değeri ve rol&uuml; unutulmamalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Resulullah (s.a.a) buyuruyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Kısa bir s&uuml;re d&uuml;ş&uuml;nmek yetmiş yılın ibadetinden hayırlıdır.&quot;</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu konuda Kur&#39;an-ı Kerim de ş&ouml;yle buyuruyor: <strong>&quot;(Onları) apa&ccedil;ık deliller ve kitaplarla (g&ouml;nderdik). Sana da zikri (Kur&#39;an&#39;ı) indirdik ki, insanlara kendileri i&ccedil;in indirileni a&ccedil;ıklayasın ve onlar da iyice d&uuml;ş&uuml;ns&uuml;nler.&quot;</strong><a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<h2 align=\"left\">\n	toplumdakİ k&ouml;t&uuml; gelenek ve adetlerle m&uuml;cadele</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Cahilane geleneklerle m&uuml;cadeleden maksat, İslam &ouml;ğretisine ters d&uuml;şen, yayılmasına engel olan &ouml;rf ve adetleri ortadan kaldırmak anlamında olup başlı başına İslami tebliğ metodlarından biridir. İslam&#39;ı tebliğ eden bir kişi devamlı olarak toplumdaki hurafe ve k&ouml;t&uuml; gelenekler yerine Allah Teala&#39;nın s&uuml;nnetlerini, İslam&#39;ın ilerici ve kurtarıcı yollarını yerleştirmeye &ccedil;alışmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	B&uuml;y&uuml;k İslam alimleri her zaman buna &ouml;nem verirlerdi ve cahilane gelenek ve g&ouml;renekler toplumun ilerlemesine engel oldukları zaman hatta kendi haysiyetlerinin &ccedil;iğnenmesi pahasına da olsa bile yanlış &ouml;rf ve adetleri ortadan kaldırmaya &ccedil;alışırlardı. Kuşkusuz, &ccedil;ıkarlarını eski cahilane gelenek ve adetleri korumada g&ouml;ren kimseler, Allah&#39;ın s&uuml;nnetlerini yerleştirmek i&ccedil;in m&uuml;cadele veren ve cahilane geleneklerle m&uuml;cadele edenlere karşı cephe alırlar. Ş&uuml;phesiz bu &ccedil;etin m&uuml;cadele de k&ouml;t&uuml; s&uuml;nnetlere karşı &ccedil;ıkmanın &ouml;nemini g&ouml;stermektedir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim buyuruyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;İşte b&ouml;yle, senden &ouml;nce de (hangi) memlekete bir peygamber g&ouml;nderdiysek, mutlaka onun refah i&ccedil;inde şımarıp azan &ouml;nde gelenleri (ş&ouml;yle) demişlerdir: Ger&ccedil;ek şu ki, biz, atalarımızı bir &uuml;mmet (din) &uuml;zerinde bulduk ve doğrusu biz, onların izlerine (eserlerine) uymuşlarız. (O peygamberlerden her biri de ş&ouml;yle) demiştir: Ben size, atalarınızı &uuml;st&uuml;nde bulduğunuz şeyden daha doğru olanını getirmiş olsam da mı? Onlar da demişlerdir ki: Doğrusu biz, kendisiyle g&ouml;nderildiğiniz şeye inanmıyoruz.&quot;</strong><a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<h2>\n	&ouml;zg&uuml;r d&uuml;ş&uuml;nmek ve doğruyu se&ccedil;mek</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;zg&uuml;r d&uuml;ş&uuml;nmek ve d&uuml;ş&uuml;ncelerin karşılaştırılmasının gerekliliği, &ouml;nemli bir tebliğ ilkesidir. Batı d&uuml;nyasında fikirlerin y&ouml;nelmesi gereken kalıplar &ouml;nceden belirlenir ve aldatıcı bazı metodlardan yararlanılarak propaganda alanında bir &ccedil;eşit d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n olduğu sergilenmeye &ccedil;alışılır. İşte bu y&uuml;zdendir ki, batı propagandasında d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n varlığını g&ouml;stermek amacıyla bazen egemen g&uuml;c&uuml;n başındakilere bile en &ccedil;irkin k&uuml;f&uuml;rler savurulur. &Ouml;rneğin, İkinci D&uuml;nya Savaşı&#39;nda Almanca yayın yapan bir İngiltere radyosu ara-sıra Winston Chirchil ismini s&ouml;ylediği zaman ona &quot;haramzade ve yahudi &ccedil;ocuğu&quot; diyor ve bu yolla Alman&#39;lara, İngiltere&#39;de &uuml;lkenin en ileri gelenlerini bu kadar &ccedil;irkin bir şekilde nitelendirecek kadar bir &ouml;zg&uuml;rl&uuml;ğ&uuml;n bulunduğunu; b&ouml;ylece, İngiltere&#39;nin sosyal sisteminin Almanya&#39;nın sosyal sisteminden daha ileri ve daha demokratik olduğunu ispatlamak istemişlerdir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslami tebliğde hedef, d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n olduğuna inandırmak değildir; hedef ger&ccedil;ek anlamda &ouml;zg&uuml;r d&uuml;ş&uuml;nmeyi ger&ccedil;ekleştirmektir. Kur&#39;an-ı Kerim bu konuda ş&ouml;yle buyuruyor: <strong>&quot;Onlar, s&ouml;z&uuml; işitirler ve en g&uuml;zeline uyarlar. İşte onlardır Allah&#39;ın kendilerini hidayete eriştirdikleri ve işte onlardır temiz akıl sahipleri.&quot;</strong><a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu ayette, iyi s&ouml;z&uuml; se&ccedil;mek ve pratikte ona uymak akıl sahiplerinin sıfatlarından sayılmıştır. Demek ki İslam&#39;da tebliğ g&uuml;zel ve iyi s&ouml;z&uuml; se&ccedil;mek ilkesine dayalı olmalıdır.</p>\n\n<h2>\n	adaletİ uygulamak ve zulme karşı dİrenİş</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Zul&uuml;mle savaşmak ve adaleti yaymak ger&ccedil;i İslam toplumunun her ferdinin vazifesi ise de, bu hedef tebliğ programlarının başında yer almalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Başka bir deyişle, toplumda iktisadi, k&uuml;lt&uuml;rel vs. gibi alanlarda yapılan zul&uuml;mlere karşı ilgisiz olan, bunlara karşı tepki g&ouml;stermeyen ve m&uuml;cadele vermeyen bir tebliğ sistemi, devamlı olarak İslam ve Kur&#39;an&#39;dan bahsetse bile İslam&icirc; tebliğ sayılmaz.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;z Muhammedi İslam&#39;la Amerikancı İslam arasındaki farklı noktalardan birisi de işte budur. Suudi Arabistan&#39;ın İslami tebliği g&ouml;r&uuml;n&uuml;şte ayet ve rivayetlerle dolu olsa bile yine de İslami tebliğ değildir. Muhammedi İslam&#39;ın tebliği, mustazaflar ve mahrumlara karşı sevgi ve şafkatle doluyken, m&uuml;stekbirlere ve refah i&ccedil;inde yaşayanlara kaşrı gazap ve &ouml;fkeyle dolup taşmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim, adaleti ayakta tutmak i&ccedil;in halkların kıyamını resullerin g&ouml;nderilişlerinin semerelerinden birisi bilerek ş&ouml;yle buyurmaktadır:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Andolsun, biz peygamberlerimizi apa&ccedil;ık belgelerle g&ouml;nderdik ve insanlar arasında adaleti ayakta tutsunlar diye, onlarla birlikte kitap ve mizanı indirdik. Ve kendisinde &ccedil;etin bir sertlik ve insanlar i&ccedil;in (&ccedil;eşitli) yararlar bulunan demiri de indirdik; &ouml;yle ki Allah, kendisine ve peygamberlerine gayb ile (g&ouml;rmedikleri halde) kimlerin yardım edeceğini bilsin (ortaya &ccedil;ıkarsın). Ş&uuml;phesiz Allah, &uuml;st&uuml;n ve pek kuvvetlidir.&quot;</strong><a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<h2>\n	gruplaşmaktan sakınmak</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, toplumda &ccedil;eşitli yapılara sahip olan farklı gruplar vardır. Hi&ccedil;bir zaman b&uuml;t&uuml;n fertleri bir yapıda olup aynı d&uuml;ş&uuml;nen bir topluma rastlamak m&uuml;mk&uuml;n değildir. M&uuml;belliğ, İslam &uuml;mmeti ağacının b&uuml;t&uuml;n dallarının manevi ve k&uuml;lt&uuml;rel ihtiya&ccedil;larını gidermeli ve bir dal diğer dallardan daha ağır olduğunuda onun kırılabileceğine hatta ana dalın dahi kırılmasına sebep olabileceğine dikkat etmelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&#39;ı tebliğ eden kişi, ağacın, (toplumun) dengesini korumaya &ccedil;alışmalı ve dikkat etmelidir ki, eğer İslam toplumunun ağacının dalları bir asıl dal veya feri dalın lehine kesilecek olursa kalan dalda yeni dallar yeşerecek ve olay yeniden tekrarlanacaktır. Bu alandaki dar g&ouml;r&uuml;şl&uuml;l&uuml;k toplumun g&ouml;r&uuml;ş a&ccedil;ısının daralmasına sebep olup, toplumsal hastalıkları &ccedil;oğaltabilir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&#39;ı tebliğ eden bir kişinin kesinlikle kendine has toplumsal bir eğilimi vardır; ancak sorumluluğunu yerine getirebilmesi i&ccedil;in toplumdaki k&uuml;lt&uuml;rel eğilimlerin tamamiyet ve b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; genel k&uuml;lt&uuml;r &ccedil;er&ccedil;evesinde g&ouml;r&uuml;p idrak etmelidir. İslam&#39;ın gruplaşma ve ihtilafı teyid etmediği kesindir; tam tersine grupsal ihtilaflar &uuml;mmetin g&uuml;c&uuml;n&uuml;n par&ccedil;alanmasına ve İslam d&uuml;şmanlarının g&uuml;&ccedil;lenmesine sebep olur. İslam a&ccedil;ısından gruplaşmak ve ihtilaf dalalet unsurunun varlığını g&ouml;stermektedir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim buyuruyor ki: <strong>&quot;İnsanlar tek bir &uuml;mmetti, Allah, m&uuml;jdeciler ve uyarıcı-korkutucular olarak peygamber-ler g&ouml;nderdi ve beraberlerinde, insanların anlaşmazlığa d&uuml;şt&uuml;kleri şeyler konusunda, aralarında h&uuml;kmetmek &uuml;zere hak kitaplar indirdi. Oysa kendilerine apa&ccedil;ık ayetler geldikten sonra, birbirlerine karşı-olan azgınlık ve kıskan&ccedil;lıkları y&uuml;z&uuml;nden anlaşmazlığa d&uuml;şt&uuml;ler. Halbuki Allah, iman edenleri, hakkında ayrılığa d&uuml;şt&uuml;kleri ger&ccedil;eğe kendi izniyle eriştirdi. Allah, kimi dilerse onu doğruluğa y&ouml;neltip-iletir.&quot;</strong><a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi, grupsal savaş sadece teyid edilmemekle kalmayıp, bilakis peygamberlerin g&ouml;revlerinden birisi bu grupsal savaşları Allah Teala&#39;nın h&uuml;k&uuml;mleri esasınca ortadan kaldırmak ve insanları doğru yola y&ouml;neltmektir. M&uuml;sl&uuml;manlar arasında vahdetin bu kadar vurgulanması İslam&#39;ın gruplaşmak ve ihtilaf yaratmayı kesinlikle teyid etmeyeceğinde hi&ccedil; ş&uuml;phe bırakmıyor.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Ne yazık ki, bazıları Resulullah (s.a.a)&rsquo;den nakledilen <strong>&quot;&uuml;mmetimin ihtilafı rahmettir&quot; </strong>hadisine dayanarak gruplaşmayı meşrulaştırmaya &ccedil;alışmaktalar.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> 1400 yıllık İslam tarihine bakacak olursak gruplaşmanın m&uuml;sl&uuml;manlar i&ccedil;in rahmet olması bir kenara dursun, bilakis tarih boyunca onların bedbaht olmasına sebep olduğunu g&ouml;receğiz. İslam d&uuml;şmanları m&uuml;sl&uuml;manların saflarında ihtilaf yaratarak onların g&uuml;&ccedil;lerini par&ccedil;alamaya ve b&ouml;ylece (uğursuz) hedeflerine ulaşmaya &ccedil;alışıyorlar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İmam Humeyni&#39;nin &quot;m&uuml;sl&uuml;manlar tek bir el olmalıdır&quot; şeklindeki s&ouml;z&uuml; İslami vahdetin &ouml;nemini g&ouml;stermektedir.</p>\n\n<h2>\n	dİnde tafakkuh<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">*</a></h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Toplumda tafakkuhun yayılması, genişlemesi ve dinde tafakkuhun derinleşmesi, İslami tebliğin boyutlarından birisi sayılabilir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim bu konuda ş&ouml;yle buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&ldquo;M&uuml;minlerin hepsinin savaşa gitmeleri gerekmez. &Ouml;yleyse onlardan her bir topluluktan bir grup, dinde derin bir kavrayış edinmek (tafakkuhta bulunmak) ve kavimlerine geri d&ouml;nd&uuml;klerinde onları uyarıp-korkutmak i&ccedil;in (gidebilirler). Umulur ki onlar da ka&ccedil;ınıp sakınırlar.&rdquo;</strong><a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[16]</a></p>\n\n<h2>\n	Menfaat&ccedil;iliktan sakınmak</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	İslami tebliğ menfaat&ccedil;iliğe bulaşırsa, zamanla ger&ccedil;ek değerini kaybedecek ve maddi g&uuml;&ccedil;lerin kanunlarına cezbolarak, aldatıcılığa y&ouml;nelecektir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	B&uuml;t&uuml;n cephelerde olduğu gibi tebliğ cephesinde de zafere ulaşmanın birinci şartı temiz niyet ve g&uuml;zel ahlaktır. İslam İnkılabı&#39;nın zafere ulaşmasından sonra her zaman en pahalı tebliğ programının, programların en iyisi olmadığını tecr&uuml;be ettik ve yine şu ger&ccedil;eğe de vardık ki paraya-pula kul olanların Allah i&ccedil;in olan bir tebliğde yapıcı rolleri olamaz.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam tarihinin en b&uuml;y&uuml;k m&uuml;belliği Resulullah (s.a.a)&rsquo;dir. Allah, Teala bu b&uuml;y&uuml;k m&uuml;belliğ hakkında buyuruyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Buna karşılık ben sizden bir &uuml;cret istemiyorum, benim &uuml;cretim yalnızca alemlerin rabbine aittir.&quot;</strong><a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[17]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tebliğde m&uuml;belliğin tebliğin hedefine inanması &ouml;nemli bir etkendir. Hedef ve imanı olan kimselerin tebliğinin tesiri daha fazladır.</p>\n\n<h2>\n	yumuşak s&ouml;z&uuml;n gereklİlİğİ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Yumuşak ve şefkatli konuşmak dikkat edilmesi gereken &ouml;nemli bir tebliğ ilkesidir. Resulullah (s.a.a) buyuruyor ki:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;Ben ahlaki g&uuml;zellikleri tamamlamak i&ccedil;in g&ouml;nderildim.&quot;</strong></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Yumuşak ve şefkatli konuşmak tebliğin mesajının daha fazla etkili olmasına sebep olur. Konuşmak ve beyandan maksat sadece onun &ouml;rfi anlamı değildir. Bu tabir geniş anlamıyla sesli ve g&ouml;rsel propagandayı da i&ccedil;erir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İhsan ve muhabbetin tebliğdeki rol&uuml;ne eskiden beri &ouml;nem verilmiştir. Bu konuda şair ş&ouml;yle der:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&Ouml;ğretmenin dersi muhabbet zemzemesi olursa</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tatil g&uuml;n&uuml; okula getirir dersten ka&ccedil;an &ccedil;ocuğu</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an-ı Kerim Hz. Musa (a.s)&#39;ın risaleti, ve kardeşi Harun (a.s)&rsquo;la beraber İsrailoğullarını Firavun&#39;un elinden kurtarmak doğrultusundaki g&ouml;revleri hakkında ş&ouml;yle buyuruyor:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	<strong>&quot;İkiniz Firavun&#39;a gidin, &ccedil;&uuml;nk&uuml; o, azmıştır. Ona yumuşak s&ouml;z s&ouml;yleyin, umulur ki o &ouml;ğ&uuml;t alıp-d&uuml;ş&uuml;n&uuml;r ya da i&ccedil;i titrer-korkar.&quot;</strong><a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[18]</a></p>\n\n<p style=\"margin-left:14.2pt;\">\n	Allah-u Teala, Firavun&#39;un gaflet uykusundan uyanması i&ccedil;in Hz. Musa (a.s)&rsquo;ın onunla yumuşak s&ouml;zle konuşmasını istemesi, tebliğde bunun ne kadar &ouml;nemli ve gerekli olduğunu beyan etmektedir. &Ouml;te yandan nezaket ve yumuşaklığı olmayan sert ve kaba s&ouml;z&uuml;n tebliğde ne derecede olumsuz etkiler bırakacağından ş&uuml;phe edilmemelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Kur&#39;an&#39;dan İlham</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslamı tebliğde aşağıdaki noktalara dikkat edilmesi gerekir:</p>\n\n<p style=\"margin-left:14.2pt;\">\n	1- Halk arasında, yeni imkanlardan ve zamanın şartlarından yararlanarak hayra, marufu emretmeye, m&uuml;nkerden sakındırmaya davet eden takvalı ve dindar tebliğcilerin varlığının gerekliliği.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	2- B&ouml;yle kişilerin tebliğ hareketinin hedefi toplumun vahdetini korumak, tefrika, ihtilaf ve gruplaşmaktan sakındırmak olmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	3- Hayra davet, marufu emretmek, m&uuml;nkerden sakındırmak m&uuml;belliğin belirgin vazifelerindendir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	4- Her t&uuml;rl&uuml; aşırılık ve taşkınlıktan ka&ccedil;ınmak İslami tebliğ hareketinin &ccedil;ekirdeğinde hareket eden kimselerin &ouml;nemli vazifelerindendir. Buna g&ouml;re, Resulullah (s.a.a)&rsquo;in İslam &uuml;mmeti arasında &ouml;rnek edinilmesi ve izlenilmesi gereken bir numune olduğu gibi m&uuml;belliğ de, İslam toplumunun insanlığa &ouml;rnek bir toplum olmasına &ccedil;alışmalı ve her t&uuml;rl&uuml; g&uuml;nah ve vesveseden ka&ccedil;ınmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	5- İslami tebliğ sisteminde olanlar mektebin prensiplerine kalben inanıp, iman eden kimselerden olmalıdırlar. Tebliğde niyetle amel arasında hi&ccedil; bir ayrılık olmamalıdır. Tebliğde rol&uuml; olan kimselerin itikad ve inan&ccedil;ları sağlam olmazsa gerektiği gibi etkili olamazlar.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	6- İslami tebliğde Allah-u Teala&#39;nın h&uuml;k&uuml;mleri konusunda kendi g&ouml;r&uuml;ş ve reyiyle i&ccedil;tihad ederek h&uuml;k&uuml;m vermekten ka&ccedil;ınılmalıdır. İslami tebliğ &ccedil;eşmesinden itaat ve teslimiyet ruhu akmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	7- Tebliğde her t&uuml;rl&uuml; abartı, riya ve g&ouml;sterişten sakınılmalıdır. Yapılmayan işler yapılıyormuş gibi g&ouml;sterilmemelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	8- Tebliğ sahasında inkılabi ve doğru tavır ortaya koymalı, tehlike ve zorluklarla tehdid edinilse dahi yalnız Allah-u Teala&#39;dan korkmalı, O&#39;na sığınılmalı ve O&#39;ndan başka hi&ccedil;bir g&uuml;&ccedil;ten &ccedil;ekinilmemelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	9- Tebliği Allah i&ccedil;in yapmalı, hi&ccedil; kimseden karşılık ve m&uuml;kafat beklememelidir. Halis niyetle yapılan tebliğ daha etkili ve daha sağlıklıdır. Başkalarından m&uuml;kafat beklemek tebliğde tehlikeli hastalıklar oluşturabilir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	10- Tebliğin hemen etkili olması beklenilmemelidir. Sabır, tahamm&uuml;l, s&uuml;reklilik ve istikamet tebliğ alanında ilerlemenin gereklerindendir. Toplumu hidayet etmek isteyen kimseler bu yolda fedakarlık i&ccedil;in hazır olmalı, programlarının ilerlemesi i&ccedil;in sabrı gerekli unsurlardan biri bilmelidirler.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	11- Tebliğ programı &quot;yumuşak s&ouml;z&quot; esasına g&ouml;re planlanmalıdır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	12- M&uuml;belliğ toplumun bir par&ccedil;ası olmalı, toplumun i&ccedil;inde bulunduğu şartlardan tamamen haberdar olmalı ve toplumla rahat bir şekilde bağlantı kurabilmelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	13- Tebliğin sonucu, toplumu hidayet etmek ve toplumun fertlerinde d&uuml;ş&uuml;nce ve tefekk&uuml;r g&uuml;c&uuml;n&uuml; uyandırmak olmalıdır. Her tebliğ programı muhataplarını d&uuml;ş&uuml;nd&uuml;rmeye ve onları doğru yolda hareket etmeye sevketmelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Tebliğ programlarının &ccedil;ekici ve neşe, verici olması m&uuml;belliğlerin topluma n&uuml;fuz etmesine, mesajın yerine ulaşması ve yayılmasına sebep olduğu g&ouml;z ardı edilemeyeceği gibi, sadece vakit ge&ccedil;irme veya meslek icabı da bu işle uğraşmak asla doğru değildir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	14- Tebliğde İslami &ouml;l&ccedil;&uuml;lerle uyuşmayan eski toplumsal s&uuml;nnet, &ouml;rf ve adetlerle m&uuml;cadele etmek ve toplumun değer d&uuml;zenini d&uuml;zeltmeye ve d&uuml;zenlemeye &ccedil;alışmak gerekir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	15- Tebliğ, halk kitlelerinde hakkı arama hissini canlı bir şekilde muhafaza etmelidir. Her s&ouml;z&uuml; duyup onların arasından en iyisini se&ccedil;meyi halka &ouml;ğretmelidir. Bu eğitim ve &ouml;ğretim, toplumun tekam&uuml;l&uuml;ne ve ilerlemesine sebep olur.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	16- Sosyal adaletin yayılmasını desteklemek tebliğin &ouml;nemli hedeflerinden biri olmalı ve insanları adaleti uygulamaya y&ouml;nlendirmelidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	17- Toplumun vahdetini korumak ve tefrikaya engel olmak, İslami tebliğin en &ouml;nemli ve en b&uuml;y&uuml;k hedeflerinden biridir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	18- Tebliğ, toplum &ccedil;apında tefakkuhun ilerlemesine, fıkhın ve diğer İslami ilimlerin mesajlarının yayılmasına iyi bir etken olmalıdır.</p>\n\n<h2 align=\"center\">\n	teblİğİn k&uuml;lt&uuml;rel yapıcılığı ve &ouml;z İslam k&uuml;lt&uuml;r&uuml;ne d&ouml;nmenİn gereklİlİğİ</h2>\n\n<p style=\"margin-left:14.2pt;\">\n	Ş&uuml;phesiz, toplumun k&uuml;lt&uuml;r yapısında tebliğin &ccedil;ok &ouml;nemli bir rol&uuml; vardır. Bug&uuml;n uluslararası propaganda merkezleri d&uuml;nya m&uuml;stekbirlerinin &ccedil;ıkarlarıyla uyumlu bir k&uuml;lt&uuml;r oluşturmuşlardır. İslam k&uuml;lt&uuml;r&uuml;ne ait bir &ccedil;ok kelime ve kavramların anlamı değiştirilmiş ve propaganda emperyalizmi aracılığıyla yeni bir takım kavramlar topluma enjekte edilmiştir. &Ouml;rnegin tecav&uuml;ze, savunma, savaşa barış hareketi denmekte, tahribe modernizasyon, inkılaba ayaklanma, cihada, terorizm, kartellerin menfaat ve &ccedil;ıkarlarına insan hakları, ismi verilmektedir. Emperyalizm, anlamları değişmiş ve b&uuml;y&uuml;lenmiş olan bu kavramlar vasıtasıyla kamuoyuna hakim olmaya &ccedil;alışır.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	İslam&icirc; hareketlerin canlanmasıyla batıcılığa &ouml;nemli darbeler indirilmiş ise de yine de hen&uuml;z yolun başında bulunmaktayız. Ş&uuml;phesiz, İslami tebliğ alanında bizim ağır sorumluluklarımızdan birisi de İslam k&uuml;lt&uuml;r&uuml;n&uuml; ihya etmek, İslam &uuml;mmetinin tahrip edilmiş hafızasını yeniden canlandırmak, bu &uuml;mmetin ger&ccedil;ek kimliğini d&uuml;zenlemektir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	Bu, İslam i&ccedil;in yapılması gerekli olan en b&uuml;y&uuml;k tebliğ vazifelerimizden birisidir.</p>\n\n<p style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p align=\"center\" style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<p align=\"center\" style=\"margin-left:14.2pt;\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- &Acirc;l-i İmran, 104-105.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Bakara/143.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Secde/24.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- &Acirc;l-i İmran/110.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Ahzab/21.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nahl/116.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Saff/2-3.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Ahzab/39.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- Cum&#39;a/2.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>&nbsp;- Nahl/44.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Zuhruf/23-24.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Zumer/18.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- Hadid/25.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- Bakara/213.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- Ehl-i Beyt imamlarından nakledilen bir rivayete g&ouml;re bu hadiste ge&ccedil;en ihtilaftan ilim &ouml;ğrenmek yolundaki seferler kastedilmiştir. &Ccedil;&uuml;nk&uuml; ihtilaf kelimsenin diğer bir anlamı da <strong>&ldquo;gidip gelmektir.&rdquo; </strong>(m&uuml;t.)\n\n		<p style=\"margin-left:42.55pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">*</a>&nbsp;- derin anlama\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a>- T&ouml;vbe/122.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a>- Şuar&acirc;/109.\n\n		<p style=\"margin-left:14.2pt;\">\n			&nbsp;</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p style=\"margin-left:14.2pt;\">\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a>- T&acirc;h&acirc;/43-44.</p>\n	</div>\n</div>','Peygamberlerin Risaleti Doğrultusunda Tebliğ','','publish','closed','open','','peygamberlerin-risaleti-dogrultusunda-teblig','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3316',0,'post','',0),(3317,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	H&uuml;ccetul İslam Necef Abadi</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Toplumların k&uuml;lt&uuml;rel, siyasal, ekonomik ve askeri bağımsızlıklarının temelinde bilimsel bağımsızlık ile &ouml;zg&uuml;rce d&uuml;ş&uuml;nen akıllı, uzman ve bilgin insanların varlığı yatmaktadır. İslam &uuml;mmeti, onurlu ve g&uuml;&ccedil;l&uuml; bir şekilde yaşayan, kendi ayakları &uuml;zerinde durabilen, kaderinde belirleyici rol oynayan ve kimseye boyun eğmeden ihtiya&ccedil;larını karşılayan bir &uuml;mmet olabilmesi i&ccedil;in ilim, amel, takva ve fedak&acirc;rlık silahıyla silahlanmalıdır. İslam ve M&uuml;sl&uuml;manların izzeti i&ccedil;in her şeyden &ouml;nce, sorunları tespit edip onların &ccedil;&ouml;z&uuml;m&uuml;ne y&ouml;nelik plan ve program hazırlanmalı, bıkmadan, yorulmadan &ccedil;alışılmalı ve m&uuml;cadele verilmelidir. Ve kısa s&uuml;rede uzun mesafelerin katedilmesi i&ccedil;in, her t&uuml;rl&uuml; sıkıntıya katlanılmalıdır. İslam d&uuml;nyasının alim, bilgin, d&uuml;ş&uuml;n&uuml;r ve siyaset&ccedil;ileri ge&ccedil;mişi telafi edebilmek i&ccedil;in bir araya gelmeli ve gerekli &ouml;n hazırlık &ccedil;alışmaları yapmalıdırlar. Bu ger&ccedil;ekleşmesi i&ccedil;in de İslam &uuml;lkeleri, temel ilimler ve teknik alanda uzman ve araştırmacı insanlar yetiştirmeye b&uuml;y&uuml;k &ouml;nem vermelidirler.</p>\n\n<p>\n	D&uuml;nyanın 180 k&uuml;sur &uuml;lkesinin 50&rsquo;den fazlasını m&uuml;sl&uuml;man &uuml;lkeler oluşturmaktadır. Bu &uuml;lkeler Fars K&ouml;rfezi, Umman Denizi, Hint Okyanusu, Kızıldeniz, Akdeniz, Cebel-i Tarık Boğazı ve Karadeniz gibi stratejik &ouml;nem taşıyan b&ouml;lgelerde yerleşik bulunmaktadırlar. Asya, Avrupa ve Afrika kıtalarında yer alan bu &uuml;lkeler Uzak Doğuya kadar uzanmakta ve bir milyardan fazla n&uuml;fusuyla d&uuml;nya n&uuml;fusunun beşte birini oluşturmaktadırlar. Doğal kaynaklar, hammadde, su, toprak, iklim ve coğrafi şartlar bakımından da &ccedil;eşitlilik arzedip, b&uuml;y&uuml;k potansiyellere sahiptirler.</p>\n\n<p>\n	K&uuml;lt&uuml;rel a&ccedil;ıdan ele alınınca da; iş, &ccedil;alışma, &uuml;retim, bilim, teknoloji, fedak&acirc;rlık, sade yaşayış, onur, izzet ve &ouml;zg&uuml;rl&uuml;k k&uuml;lt&uuml;r&uuml; olan zengin İslam k&uuml;lt&uuml;r&uuml;ne sahiptirler.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, &uuml;st&uuml;n yeteneklerine ve İslam&rsquo;ın b&uuml;y&uuml;k kudretine dayanarak, ilah&icirc;, manev&icirc;, toplumsal ve siyas&icirc; eğitime b&uuml;y&uuml;k &ouml;nem vererek &uuml;lkelerini en g&uuml;zel bi&ccedil;imde donatmalı yabancılara muhta&ccedil; olmadan kendi kendilerine yeterli olmalıdırlar. D&uuml;nyadaki var olan bloklara karşı sağlam, yapıcı ve g&uuml;&ccedil;l&uuml; rekabetlere girişmeli ve başkalarının kendilerinin kaderiyle oynamalarına izin vermemelidirler. Amerika ve siyonistlerin planlarına karşı koyarak, onların şeytan&icirc; hedef, sulta ve n&uuml;fuzlarının &ouml;n&uuml;n&uuml; almalıdırlar. Gasıp İsrail&rsquo;i madd&icirc;, manev&icirc; ve siyas&icirc; y&ouml;nden destekleyerek, M&uuml;sl&uuml;manların aleyhine komplo d&uuml;zenleyen, bu tavrıyla da İsrail&rsquo;in konumunu daha da sağlamlaştıran, ter&ouml;rist ve cinayetk&acirc;r siyonistlere Orta Doğu&rsquo;ya yeni haritalar &ccedil;izme fırsatı veren Batı Emperyalizmine karşı m&uuml;cadele vermelidirler.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar kendilerine gelmeli, hareket etmeli, &uuml;lkelerini geliştirmelidirler. İslam&rsquo;ın hayat veren programlarından ilham alarak, azamet ve ululuk yolunu gelecek nesiller i&ccedil;in a&ccedil;malıdırlar. Elbette ilm&icirc; gelişmeler, uzman, layık, yeterli insanların yetiştirilmesi, potansiyellerin sağlıklı bir bi&ccedil;imde d&uuml;zenlenmesi ve onlardan g&uuml;zel bir şekilde faydalanılması, daha &ouml;nemlisi, g&uuml;&ccedil;l&uuml; siyas&icirc; bir yapının oluşturulması M&uuml;sl&uuml;manlara ilerleme yolunu a&ccedil;acak ve &uuml;mit dolu bir geleceği İslam &uuml;mmetine m&uuml;jdeleyecektir. Burada alimlere, liderlere ve siyaset&ccedil;ilere b&uuml;y&uuml;k g&ouml;revler d&uuml;şmektedir. Resulullah (s.a.a) ş&ouml;yle buyuruyor: &ldquo;<strong><em>&Uuml;mmetimin i&ccedil;inde iki grup vardır. Eğer salih olurlarsa &uuml;mmetim de salih olur, eğer fasid olurlarsa &uuml;mmetim de fasid olur. Bu iki grup alimler ve y&ouml;neticilerdir.&rdquo;</em></strong></p>\n\n<p>\n	Elli &uuml;&ccedil; M&uuml;sl&uuml;man &uuml;lkenin &uuml;retimi yılda bir trilyon doları aşmamaktadır. Bu rakam Fransa&rsquo;nın gayr-i safi milli hasılasından daha azdır. M&uuml;sl&uuml;man &uuml;lkelerin ihracatı d&uuml;nya ticareti i&ccedil;inde %7&rsquo;lik bir paya sahiptir. Bunun &ccedil;oğunu hammadde ihracatı oluşturmaktadır. Halbuki Avrupa Topluluğunun (AT) ge&ccedil;en yılki ihracatı 650 milyar, Amerika 512 milyar, Japonya&rsquo;nınki 397 milyar, Kanada&rsquo;nınki ise 165 milyar dolar. Yani ihracatta d&uuml;nya &uuml;lkeleri i&ccedil;inde sırayla %19.4, %15.4, %11.9 ve %5 oranında bir paya sahiptirler. Oysa, bu kadar toprak genişliğine ve Allah&rsquo;ın l&uuml;tfettiği bunca kaynaklarına rağmen M&uuml;sl&uuml;man &uuml;lkelerin ihracattaki&nbsp; payları &ccedil;ok azdır. 20 b&uuml;y&uuml;k ihracat&ccedil;ı &uuml;lkenin yer aldığı bir istatistikte Arabistan ve Malezya gibi bir iki &uuml;lkenin dışında başka bir İslam &uuml;lkesinin adı ge&ccedil;memektedir. Arabistan&rsquo;ın ihracatı ise kendi teknolojisine dayanarak &uuml;rettiği şeyler değil, sadece ham petroldur. Bunun siyas&icirc;, k&uuml;lt&uuml;rel, sosyal ve ilm&icirc; sebeplerinin olduğu bellidir. Bu sebepler b&uuml;t&uuml;n boyutlarıyla ele alınıp, tahlil edilmeli ve sorunların halledilmesi i&ccedil;in uygun yollar aranmalıdır. M&uuml;sl&uuml;man d&uuml;ş&uuml;n&uuml;rlerden biri, yazdığı g&uuml;zel bir makalede İslam d&uuml;nyasının bilimsel ve teknolojik sorunlarına değinmiş ve bu alanda geri kalmışlığın ana sebeplerden birinin bilim ve teknolojinin olmaması olduğunu s&ouml;ylemektedir.</p>\n\n<p>\n	O ş&ouml;yle diyor:</p>\n\n<p>\n	1) Bilimsel &ccedil;alışmalar, İslam &uuml;lkelerinde &ccedil;ok sınırlıdır. &Ouml;rneğin uluslararası bilimsel araştırma dergilerinde M&uuml;sl&uuml;man &uuml;lkelerin makaleleri yalnızca % 1 oranında yer almaktadır. Halbuki biz d&uuml;nyanın % 20&rsquo;lik n&uuml;fusunu oluşturmaktayız. Ayrıca İslam ilim, buluş, &uuml;retim ve icat dinidir.</p>\n\n<p>\n	2) İslam &uuml;lkelerindeki &uuml;niversitelerin sayısı 400&rsquo;&uuml; aşmamaktadır. Oysa bazı batı &uuml;lkelerinde 1000&rsquo;den fazla &uuml;niversite vardır.</p>\n\n<p>\n	3) M&uuml;sl&uuml;man &uuml;lkelerdeki okur-yazar oranı % 55&rsquo;tir. Okur-yazar olmayanlar ise 400 milyondur. Eğitime ayrılan b&uuml;t&ccedil;e ise % 5&rsquo;tir.</p>\n\n<p>\n	4) Bilimsel gelişmenin asıl fakt&ouml;r&uuml; y&uuml;ksek &ouml;ğrenim ve uzman insanların yetiştirilmesindedir. Ne yazık ki İslam &uuml;lkeleri bundan yoksundur. Şu anda m&uuml;sl&uuml;man &uuml;lkelerde sadece y&uuml;z bin kişi araştırmayla uğraşmaktadır. Halbuki yalnızca Japonya&rsquo;da yaklaşık bir milyon kişi bu alanda &ccedil;alışmaktadır. &Uuml;niversite &ouml;ğrencisi, araştırmacı, &ouml;ğretim &uuml;yesi, k&uuml;t&uuml;phaneler, kitap ve bilimsel makale sayısı, gelişme ve araştırmaya ayrılan b&uuml;t&ccedil;e, bir yıldaki bilimsel toplantıların sayısı ve kitap okumaya, bilimsel araştırmaya ayrılan zaman gibi konularda gelişmiş &uuml;lkelere oranla M&uuml;sl&uuml;man &uuml;lkerler &ccedil;ok zayıf&nbsp; ve geridedir.</p>\n\n<p>\n	İslam d&uuml;nyasının &ouml;nemli sorunlarından birisi, bilimsel gelişmelere gerekli &ouml;nemin verilmemesi ve uzman, kabiliyetli, dindar insanların yetiştirilmemesidir. Bilim adamlarının, araştırmacıların, d&uuml;ş&uuml;n&uuml;rlerin, g&ouml;r&uuml;ş sahiplerinin g&uuml;&ccedil;l&uuml; destekleri olmadan başarılı olamayacağımız ya da başarımızın az olacağı g&uuml;n gibi a&ccedil;ıktır. Başka bir deyişle İslam d&uuml;nyasının bilim, teknik ve araştırma g&ouml;stergeleri d&uuml;nya ortalamasının &uuml;st&uuml;nde olmalı veya en azından o ortalamayı yakalamalı ki, uluslarası bilimsel ve teknolojik gelişmelerde &ouml;nemli bir paya sahip olabilsin.</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, İslam, Kur&rsquo;an ve İslam&icirc; &ouml;ğretiler doğrultusunda, İslam&rsquo;ın bilime, tekniğe, bilim adamına, d&uuml;ş&uuml;n&uuml;re, araştırmacıya verdiği &ouml;nemi dikkate alarak hareket etmeli ve ge&ccedil;mişi telafi etmelidirler. Gelecek y&uuml;zyıla g&uuml;&ccedil;l&uuml; ve hızlı bir şekilde girebilmemiz i&ccedil;in, İslam &uuml;lkelerinin ciddi programlar doğrultusunda bilim ve teknik alanında atılımlar yapmasının zamanı gelmiştir. Bu hedeflerin ger&ccedil;ekleşmesi i&ccedil;in her şeyden &ouml;nce İslam d&uuml;nyasının var olan durumu ciddi bir şekilde ele alınıp her y&ouml;nden değerlendirilmeli, incelenmelidir. İslam&icirc; k&uuml;lt&uuml;r, kimlik ve değerlere gerekli &ouml;nem verilmelidir. Programlar İslam&icirc; esaslar &uuml;zerine d&uuml;zenlenmeli, geleceğin genel hatları &ccedil;izilmelidir. Kısaca, bu hedeflerin birinci şartı; bilme, tanıma, ileri g&ouml;r&uuml;şl&uuml; ve şuurlu olmaktır. İkinci şartı, konunun hassasiyeti nazara alınarak &ouml;ncelikli ve zaruri işlerin i&ccedil;inde, hatta başında yer almalıdır. &Uuml;&ccedil;&uuml;nc&uuml; şartı, bu iş i&ccedil;in gerekli b&uuml;t&ccedil;e ayrılmalı, araştırmaya, bilimsel gelişmelere ve uzman yetiştirilmesine &ouml;nem verilmelidir. D&ouml;rd&uuml;nc&uuml; şartı, İslam &uuml;lkelerinin gelişmesi i&ccedil;in bilgi bankaları, araştırma merkezleri kurulmalıdır. M&uuml;sl&uuml;man &uuml;lkeler birbirleriyle işbirliği yapmalı, bilimsel alış-verişleri &ccedil;oğaltmalıdırlar; bilgi ulaştırma merkezleri kurlmalı, d&uuml;nyanın ilm&icirc; merkezleriyle ilişki kurup, onların tecr&uuml;belerinden faydalanmalıdır. Beşinci şartı; bilimsel y&ouml;netim şekli ve uzun vadeli stratejiler belirlenmeli, yetenekler y&ouml;nlendirilmeli, d&uuml;nyanın d&ouml;rt bir yanına dağılmış m&uuml;sl&uuml;man bilimadamları, d&uuml;ş&uuml;n&uuml;r ve bilginler davet edilmeli ve onların değerli ilm&icirc; birikimlerinden faydalanmalı. B&uuml;t&uuml;n bunlardan daha &ouml;nemlisi İslam &uuml;lkelerinin y&ouml;neticileri bu konuya alaka duymalı ve bunun ger&ccedil;ekleşmesi i&ccedil;in gerekli &ccedil;abayı g&ouml;stermelidirler.</p>\n\n<p>\n	Bu alanda bilimsel olimpiyatlar ve seminerlerin d&uuml;zenlenmesi de &ccedil;ok faydalı olacaktır. Bilgi bankalarının kurulması, ilm&icirc; ilişkilerin &ccedil;oğaltılması, &uuml;stad ve &ouml;ğrenci m&uuml;badelesi yapılması gereken &ouml;nemli işlerdendir. Beyinlerin, fikirlerin ve insanların yetiştirilmesi bir asıl, bir hedef, bir strateji ve bir zarurettir. Bu olmadan, cehaletten, bağımlılıktan, zayıflıktan kurtulamaz, istikbar ve İsrail ile m&uuml;cadele edemeyiz. Hastalık, fakirlik ve a&ccedil;lıkla savaşarak, sorunları halletmeli, İslam &uuml;mmeti, İslam d&uuml;nyası adına yeni bir kudret meydana getirmeliyiz. Elbette bu vazifenin ağırlığı, İslam Konferansı, Opec, Eko gibi İslam &uuml;lkelerinin bir araya geldikleri veya İslam &uuml;lkelerinin payının &ccedil;ok olduğu Asean, Afrika Birliği Konferansı gibi kuruluşların &uuml;zerine d&uuml;şer. Onlar imk&acirc;nları hazırlamalı; yetenekleri, sermayeleri, uzun vadeli stratejileri belirleyerek bilimsel ve teknolojik gelişmelerin yolunu a&ccedil;malıdırlar.</p>\n\n<p>\n	<strong>&Ouml;nemli Bir Nokta:</strong></p>\n\n<p>\n	İslam&rsquo;ın &ouml;nem verdiği şeyler arasında, iyi ve hayırlı amelleri biriktirerek geriye salih ameller bırakma ve vakıf k&uuml;lt&uuml;r&uuml;d&uuml;r. 14 asır boyunca İslam &uuml;mmeti i&ccedil;inden her zaman hayır sever ileri g&ouml;r&uuml;şl&uuml; insanlar &ccedil;ıkarak medrese, &uuml;niversite, cami, k&uuml;t&uuml;phane, b&uuml;y&uuml;k ilm&icirc; ve k&uuml;lt&uuml;rel merkezler yaptırmış, bu yolda b&uuml;y&uuml;k adımlar atmışlardır. Bu y&uuml;zden diyoruz ki, insanlık bug&uuml;n onlara &ccedil;ok şey bor&ccedil;ludur. &Ccedil;&uuml;nk&uuml; onlar fedak&acirc;rlık etmiş, zahmet &ccedil;ekmişlerdir.</p>\n\n<p>\n	Burada iki noktayı vurgulamak gerekir:</p>\n\n<p>\n	A) &Ouml;ncelikle ge&ccedil;mişten bize kalan b&uuml;y&uuml;k ilm&icirc; ve manev&icirc; mirasları korumalı ve onlara sahip &ccedil;ıkmalıyız. Sonra bunlardan iyi bir şekilde yararlanmalıyız. Onları tanımanın ve tanıtmanın kendisi de madd&icirc; ve manev&icirc; sermayelerdendir.</p>\n\n<p>\n	B) Ahiretimiz i&ccedil;in iyi ve salih ameller biriktirmek amacıyla ilm&icirc; merkezler, araştırma merkezleri, k&uuml;t&uuml;phane, ilm&icirc; organlar, &uuml;niversite ve medrese yaptırmak, yazarları, araştırmacıları teşvik edip, bu işleri yaygınlaştırmak yolunda &ccedil;aba g&ouml;stermeliyiz. Bu k&uuml;lt&uuml;r&uuml; yaşatmamız ve yaymamız gerekiyor. Yetenekli, layık gen&ccedil;leri teşvik etmeli ve desteklemeliyiz.</p>\n\n<p>\n	Unutmayalım ki, sadece Amerika&rsquo;da şu anda 2200 ilm&icirc; vakıf vardır. Bunların her biri bir şekilde bilimi, teknolojiyi ve yetenekleri himaye ediyorlar. Sonu&ccedil;ta da &uuml;&ccedil;&uuml;nc&uuml; d&uuml;nya &uuml;lkelerinin zeki, akıllı gen&ccedil;lerini kendilerine &ccedil;ekiyorlar. &Ccedil;&uuml;nk&uuml; bu &uuml;lkelerde gelişme ve ilerleme i&ccedil;in ya ortam, ya da iş yapmak ve &ccedil;alışmak i&ccedil;in gerekli imk&acirc;n yoktur. B&ouml;ylece terazinin kefesi her zaman onların yararına ağır basmaktadır. &Uuml;st&uuml;n yetenekli gen&ccedil;ler ve istekli insanlar onlara doğru y&ouml;nelmektedirler. Her zaman bu gibi &uuml;lkelerden değerli beyinler ve sermayelerin, batıya doğru aktığına şahit olmaktayız. &Ouml;yleyse, kendi &uuml;lkelerimizde var olan b&ouml;ylesi değerli yeteneklere gerekli değeri verip, onlardan faydalanmak i&ccedil;in program ve yatırımlar yapmalıyız. Yoksa her zaman başkalarından dilenmek zorunda kalacak, beyinlerin ve ilm&icirc; sermayelerin g&ouml;&ccedil;&uuml;ne şahit olacağız.&nbsp;</p>','Bilimsel Araştırmaların İslam Dünyasının Gelişmesindeki Rolü','','publish','closed','open','','bilimsel-arastirmalarin-islam-dunyasinin-gelismesindeki-rolu','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3317',0,'post','',0),(3318,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h1>\n	&nbsp;</h1>\n\n<h2 align=\"left\">\n	Adalet</h2>\n\n<p>\n	Adalet kavramı zor anlaşılan bir kelime olmadığı gibi herkesin hemen kavrayabileceği basit bir s&ouml;zc&uuml;k de değildir. İnsanoğlu y&uuml;zlerce, binlerce yıl adalete erişmeği arzulamış, bu hayelle kavrulup durmuş, ancak zorbalık, baskı, zul&uuml;m, cef&acirc;dan başka bir şey elde edememiş. Hal&acirc; angaryaya koşulan &ccedil;ocukların iniltileri, kocalarını adaletsizliğe kurban veren eşlerin, zorla zul&uuml;m karşısında boyun eğdirilen mazlumların sesi, tarihin kulağında &ccedil;ınlamaktadır. Hal&acirc; d&ouml;k&uuml;len g&ouml;z yaşları, yanık y&uuml;rekler, g&ouml;ğ&uuml;slere kapatılmış nefesler, merhemsiz yaralar, sonsuz &uuml;mitsizlikler, yorgun ve y&ouml;ns&uuml;z bakışlar, titrek ve g&uuml;&ccedil;s&uuml;z eller, kuru ve kırışmış dudaklar, ezilmiş ve ıstırap &ccedil;ekmiş bedenler, tepeden tırnağa zul&uuml;m g&ouml;rm&uuml;ş insan, bunlar hal&acirc; tarihin her sayfasında yer etmiş acı ger&ccedil;eklerdir. Bu kadar b&uuml;y&uuml;k bir haksızlık sayfalarıyla tarih yıkılmadan hal&acirc; ayakta duruyorsa, i&ccedil;inde defnedilen onca ıstırabı fısıldayacak bir kulak bulabilmek i&ccedil;indir.</p>\n\n<p>\n	Tarih boyunca bir&ccedil;ok insanın adaleti egemen kılmak, insanların yardımına koşma feryadıyla bu hedefi canlandıranları g&ouml;rd&uuml;k veya işittik. Fakat, o hayır d&uuml;ş&uuml;nceli ve iyilik severlerin adaleti uygulama yolunda &ccedil;alışmaları, &ccedil;oğu yerde faydasız veya &ccedil;ok az faydası olmuş ve ger&ccedil;ek anlamda adalet &ouml;ylece r&uuml;yalarda kalmıştır. Bu tatlı r&uuml;yanın yorumlanması, ne kadar da acı ve zor geliyor insana! Hem de tarih boyunca insan v&uuml;cudunun b&uuml;t&uuml;n par&ccedil;alarının kendisiyle yoğrulduğu ve onun ger&ccedil;ekleşmesini beklemekten, bakışlarının yorgun d&uuml;şt&uuml;ğ&uuml; bir r&uuml;ya. Defalarca, defalarca &ccedil;eşitli olayların alarm &ccedil;anıyla kalp atışları y&uuml;kselmiş, ama bu tatlı uykudan g&ouml;zlerini a&ccedil;ıp uyandığında, karşısında m&uuml;stekbirlerin, zalimlerin cefa ve zulm&uuml;nden başka bir şey g&ouml;rmemiştir.</p>\n\n<p>\n	Eğer Peygamber, İmamların ve onların izleyicilerinin ortaya koyduğu &ouml;rnek ve modeller olmasaydı, insanoğulu i&ccedil;in &uuml;mit ve bekleyişin de bir anlamı kalmaz, artık b&uuml;sb&uuml;t&uuml;n yese kapılarak kendisini zul&uuml;m &ccedil;arkının işleyişini ve kendisinin bu &ccedil;arklar i&ccedil;erisinde inleyişini tarihin zorunlu bir akışı bile ona teslim olurdu. Ama o ilahi insanların kıyamları, her d&ouml;nemde yese kapılan insanan yeni &uuml;mit kapılar a&ccedil;mış ve her şeyden &ouml;nemlisi ona bu alemin hak &uuml;zere yaratıldığını ve nihai zaferin er-ge&ccedil; her y&ouml;n&uuml;yle hakka ve akalet i&ccedil;in olacağını &ouml;ğretmiştir.</p>\n\n<p>\n	B&ouml;ylece biliyoruz ki, tarih sayfları fazlalaştık&ccedil;a bekleyiş sayfalarımızın sayısını azaltacaktır; işte bu da asırlar boyu insanların o kurtarıcının gelmesi aşkıyla yanmakta olan &uuml;mit ışığıdır. İsmi &ldquo;adalet&rdquo;, s&ouml;z&uuml; adalet ve yolu adalet olan onun aşkıyla. H&uuml;k&uuml;meti adalet h&uuml;k&uuml;meti olan ve insanlığın kendisini kaybettiği ve aramakta olduğu şeyi ona geri &ccedil;evireceği o kutlu zat <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>.</p>\n\n<p>\n	Zamanın imamı <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın kıyam ve h&uuml;k&uuml;metinin &ouml;zellikleri konusunda hi&ccedil; bir şey &ldquo;adalet&rdquo; kadar a&ccedil;ık ve net değildir. &Ouml;yle ki, hadislerde onun adaleti yayma &ouml;zelliği &ouml;nemle vurgulanmış, diğer &ouml;zellikleri i&ccedil;in ise b&ouml;yle bir vurgu s&ouml;zkonusu olmamıştır. Bu da, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur d&ouml;nemindeki hedeflenen ideal toplumun se&ccedil;kinliğini g&ouml;stermektedir.</p>\n\n<p>\n	&Ccedil;eşitli hadis kitaplarında, &ouml;zellikle Şeyh Saduk&rsquo;un eseri <em>Kemal-ud Din</em>&rsquo;de onun adaleti yaymasıyla ilgili onlarca ve hatta y&uuml;zlerce hadis kaydedilmiştir. Bu hadislerin bir&ccedil;oğunda, <strong>Hz. Mehdi</strong> adaletin kamil tecelli ve mazharı olarak tanıtılmıştır. Ona verilen &ldquo;Adaletin &Ouml;z&uuml;&rdquo; sıfatı ger&ccedil;ekte onun risaletinin tam a&ccedil;ıklayıcısıdır.</p>\n\n<p>\n	<em>Mikyal-ul Mekarim </em>kitabının yazarı, değerli eserinde bu konuda ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Adalet&rdquo;, <strong>İmam Mehdi</strong>&rsquo;nin en bariz sıfatıdır. Bu sebeple o Ramazan ayının gecelerinin duasında &ldquo;Adaletin &Ouml;z&uuml;&rdquo; diye tanıtılmıştır. Mesela:</p>\n\n<p>\n	&ldquo;Ey Allah! Kıyam edici olan ve ... ve herkesin beklediği Adaletin &Ouml;z&uuml; olan Veliyy-i emrine selam et.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Diğer yerlerde aynı sıfatın şu tabirle tekrarlandığını g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	&ldquo;Adeletin evveli ve ahiri&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	&ldquo;Beklenilen K&acirc;ime ve adaleti a&ccedil;ık olan İmam&rsquo;a selam olsun&rsquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	İdeal İslam toplumunda yani <strong>Hz. Mehdi</strong>&rsquo;nin zuhuruyla d&uuml;nya genelinde kurulacak olan toplumun ilk &ouml;zelliği işte adalet olacaktır. Bu İmam&rsquo;ın adaleti en uzak noktalara ve toplumun en kırsal b&ouml;lgelerine kadar yayılır, hatta adalet, soğuk ve sıcak hava gibi evlere kadar girer....<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Hadislerde, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur ve adaleti &ouml;ylesine kapsamlı ve kuşatıcı olarak tanıtılmıştır ki, ister istemez evrenin toplumsal hayatın bu nokta ve hedefe ulaşmak i&ccedil;in yaratıldığı ve baki kaldığı d&uuml;ş&uuml;ncesi insanda uyanıyor. Başka bir ifadeyle; Allah Teala, tarihin son yapraklarını adalet satırlarıyla s&uuml;sleyecek bitirmek &uuml;zere programlamıştır. Son Peygamber Hz. Muhammed Mustafa <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> ve ondan &ouml;nceki peygamberler <em>aleyhum&#39;us-sel&acirc;m</em> insanları bu ilahi m&uuml;jdeyle m&uuml;jdelemiş ve onlara bunun kesin bir ilahi vaat olduğunu a&ccedil;ıklamışlardır. Bu ilahi vaadi vurgulamak i&ccedil;in Resulullah ş&ouml;yle buyurmuştur. &ldquo;<em>Hatta d&uuml;nyanın &ouml;mr&uuml;nden bir g&uuml;nden fazla bile kalmasa; Allah o g&uuml;n&uuml; o kadar uzatır ki, benim Ehl-i Beyt&rsquo;imden olan biri gelir ve yery&uuml;z&uuml;n&uuml; adaletle doldurur</em>.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Bu adalet sayesinde, hi&ccedil; bir insan k&ouml;le ve bağımlı olarak kalmaz.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> İnsanların yağmalanan hakları onlara geri verilip<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> insanın insanı s&ouml;m&uuml;rmesi tamamen ortadan kalkacaktır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Zul&uuml;m ve haksızlık yapanlardan bu yaptıkları sorulur, sapık kadılar ve hakimler kendi makamlarından alınır, yery&uuml;z&uuml; her t&uuml;rl&uuml; ihanet ve k&ouml;t&uuml;l&uuml;kten temizlenir.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	M&uuml;stekbirler ve zorbalar ezilir, mahrumlar, mustazaflar kendi haklarını geri alır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Artık, hi&ccedil; bir mazlumun iniltisi boğazında d&uuml;ğ&uuml;mlenmez, hi&ccedil; bir insan karnı a&ccedil; olarak uyumayaz, hi&ccedil; bir insan, emniyetsizlik ve korku i&ccedil;erisinde yaşamaz.</p>\n\n<p>\n	Bunlar &uuml;topya değil, bizlere verilmiş olan ger&ccedil;ek bir ilahi vaattır. Bizler ibadetlerin en &uuml;st&uuml;n&uuml; olan, onu beklemeye davet edilmiş bulunmaktayız; &ccedil;&uuml;nk&uuml; onu beklemekle, mazlumların kalbini saran &uuml;mitsizlik ağı &ccedil;&ouml;z&uuml;l&uuml;r ve bu &uuml;mit sayesinde ezilmiş insanlar d&uuml;nyanın geleceği hakkında k&ouml;t&uuml;mserliği bir kenara atmaya, var olan duruma teslim olmamaya ve hakkın yolunda azimle y&uuml;r&uuml;meğe sevkeder. Bu vaade inanan insan bu yolda yapılan her &ccedil;abanın verimli bir tohum misali mutlaka yeşerip meyvasını vereceğine ve yakın gelecekte bu kendi d&ouml;neminin insanları yayarlanabileceği gibi sonunda da bu &ccedil;abalar neticesinde vaat edilen nihai zafer i&ccedil;in m&uuml;sait bir ortam oluşturacaktır.</p>\n\n<h2 align=\"left\">\n	Refah</h2>\n\n<p>\n	İdeal bir toplum, herkesin refah ve rahatlık i&ccedil;erisinde olacağı bir toplumdur. Artık hi&ccedil; bir fakir ve yoksul bulunamayacağı, herkes refah ve nimet i&ccedil;erisinde olacağı bir toplumdur. Yani bunun i&ccedil;in ise b&uuml;t&uuml;n servet ve kaynakların insanlar arasında adilane bir şekilde b&ouml;l&uuml;şt&uuml;r&uuml;lmesi gerekir ve diğer yandan da Allah Teala&rsquo;nın yaratmış olduğu sonsuz imkan ve kaynaklardan yararlanma g&uuml;c&uuml; ve becerisinin istenilen d&uuml;zeye &ccedil;ıkması gerekir.</p>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla ilgili rivayetlerde insanın madd&icirc; istek ve arzuları unutmak bir yana bu isteklerin yapıcı bir &ccedil;er&ccedil;evede ger&ccedil;ekleşmesi o d&ouml;nemdeki ideal toplumun hedeflerinden sayılır. Resulullah <em>sall&acirc;&rsquo;ll&acirc;hu aleyhi ve alih</em> bu doğrultuda ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;<em>Benim &uuml;mmetimde Mehdi kıyam edecektir... Onun zamanında insanlar hi&ccedil; bir d&ouml;nemde kavuşmadıkları refah ve nimete kavuşacaklardır. (Bu refah b&uuml;t&uuml;n insanları kapsayacaktır.) İster iyi olsun, isterse k&ouml;t&uuml;, rahmet bulutları onların &uuml;zerine rahmet yağmurunu yağdıracaktır (tabii nimetlerin &ccedil;okluğuna işaret), yery&uuml;z&uuml; yeşerecek, hi&ccedil; bir bitki ve ağa&ccedil; &uuml;r&uuml;n&uuml;n&uuml; gizlemeyecektir.</em>&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Diğer rivayetlerde de mal &ccedil;okluğu,<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> nimetlerin fazlalığı, ardarda gelen yağmurlar, hayatın ağır y&uuml;klerinden kurtuluş,<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> isteme ve bor&ccedil;luların bor&ccedil;larını &ouml;denme, insanların zengin oluşu ve başkasına ihtiya&ccedil; duymaması, İmam <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın, herkese başkalarının bağışına ihtiya&ccedil; duymayacakları şekilde bolca bağışta bulunmasından s&ouml;z edilmektedir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> O kıyam ettiğinde b&uuml;t&uuml;n bozuklukları d&uuml;zelteceği,<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> b&uuml;t&uuml;n toprakların veriminin artacağı, yery&uuml;z&uuml;n&uuml; baştanbaşa mutluluk kapsayacağı,<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> yer b&uuml;t&uuml;n zenginliklerini ona teslim edeceği, yer altı kaynakları insanlar i&ccedil;in kendini a&ccedil;ığa &ccedil;ıkaracağı da yine o d&ouml;nemdeki bolluk ve refahı anlatmak i&ccedil;in masumlardan nakledilen tabirler arasındadır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<h2 align=\"left\">\n	Emniyet ve G&uuml;ven</h2>\n\n<p>\n	Psikologlara g&ouml;re, insanoğlunun temel ihtiya&ccedil;ları arasında &ouml;zel bir yer kapsayan, en &ouml;nemli ihtiya&ccedil;lardan biri de emniyettir. Elbette bu ihtiya&ccedil;, ahlak&icirc; emniyet, iktisad&icirc; emniyet, hukuk&icirc; emniyet, sosyal ve ailev&icirc; emniyet ... gibi &ccedil;eşitli boyutlarda tecelli etmektedir. Zuhurla ilgili bir &ccedil;ok rivayetten anlaşılan, hedeflenene ideal toplum en &ccedil;arpıcı olan y&ouml;n&uuml; emniyet ve g&uuml;venin toplumda ger&ccedil;ek anlamda ve b&uuml;t&uuml;n boyutlarıyla ger&ccedil;ekleşmesidir.</p>\n\n<p>\n	İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan <strong>&ldquo;Allah i&ccedil;inizden iman edenlere ... vaadetmiştir: ... Onları yery&uuml;z&uuml;nde g&uuml;&ccedil; ve iktidar sahibi kılacak ... ve onları korkularından sonra g&uuml;venliğe &ccedil;evirecektir&rdquo;</strong> ayetinin tefsiri hakkında</p>\n\n<p>\n	&ldquo;<em>Bu ayet K&acirc;im ve ashabı hakkında inmiştir</em>.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin d&ouml;nemindeki genel g&uuml;venlik sayesinde bir kadının endişe ve korkusu olmadan d&uuml;nyanın doğusundan batısına yalnız başına yolculuk edebileceği bile Masum İmamlardan bazı hadislerde nakledilmiştir.</p>\n\n<p>\n	Yani Allah Teala&rsquo;nın, m&uuml;minlerin vahşet ve korkusunu emniyet ve g&uuml;vene &ccedil;evireceğine dair s&ouml;z&uuml; tam anlamıyla <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuru d&ouml;neminde ger&ccedil;ekleşecektir. İnsanlar o zaman huzurlu bir kalple yaşayabilecek, her t&uuml;rl&uuml; iktisad&icirc;, hukuk&icirc;, ahlak&icirc; ve sosyal tasadan uzak olacak d&uuml;nya hayatını zorlu ve tehlike dışı g&ouml;rebileceklerdir. Dolayısıyala, toplumda hakim olan yanlış ilişkiler y&uuml;z&uuml;nden, her insanın hayatında meydana gelen tehlikeli ge&ccedil;it ve dar boğazların ideal toplumda hi&ccedil; bir yeri yoktur. Bu da ilahi ve ideal topluma ait bir saadettir.</p>\n\n<h2 align=\"left\">\n	Eğitim</h2>\n\n<p>\n	Batı medeniyeti, insancılık ve humanizm Felsefesi &uuml;zerine kurulu olduğunu iddia etmekle birlikte ne hikmetse ilerlemeye sebep olarak kabul edilen insanı, tamamen unutu vermiştir. Bu medeniyet insanın &ccedil;eşitli ahlak&icirc;, i&ccedil;tima&icirc; ve eğitim boyutlarına &ouml;nemsemeği a&ccedil;ık&ccedil;a ihlal ederek insana sadece bir a&ccedil;ıdan bakmış ve sadece madd&icirc; boyutunu hesaba katmıştır. İşte Batının &ccedil;ıkmazı, bu yanlış anlayıştan kaynaklanmaktadır!</p>\n\n<p>\n	Bir ka&ccedil; asırdır insanın madd&icirc; huzur ve rahatlığı i&ccedil;in b&uuml;t&uuml;n iktisad&icirc;, siyas&icirc; form&uuml;ller ilm&icirc; ve teknik g&uuml;&ccedil;ler hizmete alında ve t&uuml;m maddi imkanlar insanın d&uuml;nyev&icirc; huzurunu sağlayabilmek i&ccedil;in seferber edildi. Ancak, b&uuml;t&uuml;n bu &ccedil;abalara rağmen Batı insanı hi&ccedil; bir huzur bulamamakta, d&uuml;nyayı dar, karanlık ve soğuk kendisini onda, k&uuml;&ccedil;&uuml;k ve &ccedil;&uuml;r&uuml;k olduğunu hissetmektedir. Bu d&uuml;zenin i&ccedil;indeki eleştiricilere g&ouml;re bu akım, insanın yok olmasından başka bir şeyle sonu&ccedil;lanmayacaktır. Bunu, Batı d&uuml;zeninin Fransız eleştirmenlerinden biri olan Ruje Dupaskiye ş&ouml;yle dile getiriyor:</p>\n\n<p>\n	&ldquo;Hareketinin başlangıcında &ldquo;insancıl&rdquo; olmak isteyen; insana, her şeyin başlangıcı sıfatını veren bu medeniyet, şimdi b&ouml;ylesine bir hayretin i&ccedil;ine d&uuml;şm&uuml;şt&uuml;r. G&uuml;n&uuml;m&uuml;zde, insan mefhumunun temeli dağılmıştır... Her durumda, kendini &ldquo;insalcıl&rdquo; diye tanıtan medeniyetin, insanı k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;ren, aldatan ve sonunda yok eden bir d&uuml;zen olduğu ortaya &ccedil;ıkmıştır. İnsanı tahkir edişi, bu medeniyetin insana bir madd&icirc; vazifeler y&uuml;klemiş olması onu sadece, &uuml;reticilik ve t&uuml;keticilikle sınırlı bir makineye &ccedil;evirmiş olmasıdır.&rdquo;</p>\n\n<p>\n	Ama İslami ahlayışta <strong>Hz.</strong> <strong>Mehdi</strong>&rsquo;nin zuhuruyla &ouml;ng&ouml;r&uuml;len ideal toplumda, daha &ouml;nce s&ouml;ylendiği gibi, sadece maddi rahatlıktan, servet ve madd&icirc; refahın bolluğundan s&ouml;z edilmemektedir. Bu toplum mimarlarının planında insan sadece bedensel değil, &ccedil;eşitli boyutlara sahip olan bir varlık. Tekam&uuml;l ve ilerlemesi de b&uuml;t&uuml;n boyutlarını kapsayacak bir şekilde eşit olarak gelişmesine bağlıdır. Bu yery&uuml;z&uuml; cennetinin ger&ccedil;ekleşmesi g&ouml;ky&uuml;z&uuml; ışığına bağlıdır. <strong>Hz. Mehdi&rsquo;nin </strong>zuhur d&ouml;neminin en &ouml;nemli toplumsal projelerinden biri insanların ruhlarını eğitmek, ruh&icirc; fazilet ve ahlaklarına dikkat etmektir ideal toplum, adalet toplum olmasıyla birlikte, refah ve g&uuml;ven toplumudur da; eğitim ve yetiştirme toplumu olmasıyla birlikte insan&icirc; fazilet ve erdemlerin egemen olduğu bir toplumudur da. O ortamda, salih insanlar yetişir. Orada, insanların maddi zenginliğe kavuşmasının yanısıra kalb&icirc; ve manev&icirc; zenginlik de elde ederler,<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a>insanlar servet bolluğuyla birlikte, ahlak&icirc; g&uuml;zellikler ve insan&icirc; faziletlerin zirvesine de ulaşırlar.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> Kinler kalplerden kazılır,<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a> sosyal ilişkilerde yalan, hile, kalleşlik gibi sıfatlar yerlerini doğruluk, d&uuml;r&uuml;stl&uuml;k ve muhabbet gibi sıfatlara devreder. İşte b&ouml;yle bir toplumda, refah, adalet ve emniyet de ger&ccedil;ek anlamını bulur. İnsana b&ouml;yle kapsamlı bir bakışa sahip olmadık&ccedil;a ve onun ger&ccedil;ek kimlik ve kişiliğinden haberdar olmadık&ccedil;a Allah&rsquo;a ve kıyamete inan&ccedil; sayesinde insanda oluşan olgunluk var olmadık&ccedil;a &ldquo;ideal toplum&rdquo; kurma insanın sadece r&uuml;yalarında kalacaktır.</p>\n\n<h2 align=\"left\">\n	İlim</h2>\n\n<p>\n	<strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur d&ouml;nemi, ilim ve bilginin yayılma d&ouml;nemidir. O ger&ccedil;ek kurtarıcının gelişiyle zul&uuml;m ve haksızlık, adalete; toplumsal d&uuml;zensizlik, toplumsal d&uuml;zene; cahillik ve bilin&ccedil;sizlik, ilim ve bilgiye d&ouml;n&uuml;şecektir. Evren adalet, d&uuml;zen nuruyla dolacaktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Kitlelerin akl&icirc; g&uuml;&ccedil;lerini, algılarını m&uuml;kemmelleştirmek i&ccedil;in gelecektir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Asırlar boyu perde arkasında kalan ilim, bilin&ccedil; ve &ouml;ğrenim birikimini ister kadın olun, isterse erkek, b&uuml;t&uuml;n insanların varlıklarının derinliklerine kadar yaymak i&ccedil;in gelecektir.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	İmam Sadık <em>aleyhi&rsquo;s-sel&acirc;m</em> bir hadiste ş&ouml;yle buyurur:</p>\n\n<p>\n	&ldquo;<em>İlim (maksat doğal ve tekniksel bilimlerin de i&ccedil;inde yer aldığı b&uuml;t&uuml;n bilimlerdir) yirmi yedi kısımdır. Peygamberlerin insanlar i&ccedil;in getirmiş oldukları ilimler (yalnız insanın dini vazifeleriyle ilgili olup) iki kısımdan fazla değildir. İnsanlar şimdiye kadar, o ikisinin dışındakileri tanımış değilerdir. Ama bizim <strong>K&acirc;im</strong>&rsquo;imiz kıyam edince -geriye kalan- yirmi beş kısmını a&ccedil;ığa &ccedil;ıkaracak ve insanlar arasında yayacaktır. O ikisini de, yirmi beşine eklenerek yirmi yedi tamamlanmış olacak</em>.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Bu hadis, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur d&ouml;neminde ilmin olağan &uuml;st&uuml; bir şekilde gelişeceğini g&ouml;stermektedir . Yapıcı ve faydalı ilimlerin tamamı, b&uuml;t&uuml;n dallarıyla insanların y&uuml;z&uuml;ne a&ccedil;ılacak, beşerin binlerce yıl boyunca aldığı yolun, kısa bir zamanda oniki kat fazlası katedilecektir. Bundan daha geniş ve daha b&uuml;y&uuml;k bir gelişme d&uuml;ş&uuml;n&uuml;lebilir mi?</p>\n\n<p>\n	Başka bir hadiste İmam Mumammed B&acirc;kır <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;dan ş&ouml;yle nakledilir:</p>\n\n<p>\n	&ldquo;<em>K&acirc;im&rsquo;imiz kıyam edince Allah Teala onun elini kullarının başları &uuml;zerine tutacak, onunla insanların aklını m&uuml;kemmelleştirecek, d&uuml;ş&uuml;ncelerini yetiştirerek kamil kılacaktır</em>.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Bu hadis bir &ouml;nceki hadisi tamamlamaktadır. Yani, <strong>Hz. Mehdi</strong> <em>aleyhi&#39;s-sel&acirc;m</em>&rsquo;ın kılavuzluğuyla onun eli altında beyinler kemal doğrultusunda ilerleyecek, d&uuml;ş&uuml;nceler olgunlaşacak, bir &ccedil;ok &ccedil;elişki, anlaşmazlık, sertliğe sebep olan dar g&ouml;r&uuml;şl&uuml;l&uuml;k, yok olacaktır.</p>\n\n<p>\n	A&ccedil;ık fikirlerle, y&uuml;ce gayret ve geniş bakışla yetişerek İleri g&ouml;r&uuml;şl&uuml; bir halk bir &ccedil;ok sosyal sorunları kendi ruhunda halledecek, bir barış ve samimiyet d&uuml;nyası kuracaklar.</p>\n\n<p>\n	B&ouml;ylece, herkesin refah, huzur ve g&uuml;venceden yaşayabileceği ilahi erdemlerin g&ouml;n&uuml;l ve davranışlara h&uuml;k&uuml;mranlığı sayesinde oluşacak samimiyyet ortamında insanların kemale doğru ilerlemesi sağlanacak; kısacası <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhuruyla insan toplumunun yaratılışı gayesi en m&uuml;kemmel şekilde ger&ccedil;ekleşecektir.</p>\n\n<p>\n	İşte bunlar, <strong>Hz. Mehdi</strong> <em>aleyhi&rsquo;s-sel&acirc;m</em>&rsquo;ın zuhur d&ouml;neminde s&ouml;z&uuml; verilen ideal toplumun en se&ccedil;kin &ouml;zellikleridir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> - <em>Mikyal-ul Mekarim fi Fevaid-i Dua-i lil K&acirc;im</em>; Mirza Muhammed Takiy-i Musevi-i İsfahani, s.118.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> - <em>Kemal-ud Din</em> ve <em>Temam-un Ni&rsquo;met</em>, Şeyh Saduk.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> - <em>Mefatih-ul Cenan</em>, Şeyh Abbas Kumm&icirc;, Sahib-ul Asr ziyareti, 1055.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> - <em>Bihar-ul Envar</em>, Allame Meclisi, c.52, s.362.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> - <em>Kemal-ud Din</em>, s.318.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> - <em>Bihar-ul Envar</em>, c.52, s.224 - 225.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> - a.g.e, c.51, s.57.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> - a.g.e.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> - Kasas/5.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> - Bihar-ul Envar, c.51, s.78.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> - a.g.e. c.51, s.88.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> - a.g.e. c.51, s.123.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> - a.g.e. c.52, s.390.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> - Kemal-ud Din, 331.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> - Bihar-ul Envar, c.10, s.104.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> - a.g.e. c. 10, s. 104.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> - <em>el-Gaybe</em>, s.240; Nur suresi, 55. ayetin altında.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> - <em>Bihar-ul Envar</em>, s.51, s.84.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> - a.g.e. s. 123.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> - <em>Muntehab-ul Eser</em>, s.374.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> - <em>Bihar-ul Envar</em>, c.75, s. 51.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> - <em>Asr-ı Zindegi</em>, Muhammed Hekim&icirc;, s.223.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> - <em>Kitab-ul Gaybe</em>, Nu&rsquo;man&icirc;, s. 239.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> - <em>Bihar-ul Envar</em>, c.13, s.187. -Eski baksı-</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> - a.g.e. c.13, s.851.</p>\n	</div>\n</div>','Zuhur Çağında İdeal Toplumun Özelllikleri','','publish','closed','open','','zuhur-caginda-ideal-toplumun-ozelllikleri','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3318',0,'post','',0),(3319,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p style=\"margin-left:18.0pt;\">\n	&nbsp;</p>\n\n<h5 style=\"margin-left: 18pt; text-align: right;\">\n	İsa POLAT</h5>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>Bismillahirrahmanirrahim</strong></p>\n\n<p style=\"margin-left:18.0pt;\">\n	Hamd, sen&acirc; ve &ouml;vg&uuml;lerin en g&uuml;zeli; &Acirc;lemlerin Rabbi, Rahman ve Rah&icirc;m, Din g&uuml;n&uuml;n&uuml;n mutlak sahibi ve h&acirc;kimi olan Allah&rsquo;adır (c.c). Sal&acirc;t ve Selam; O&rsquo;nun &acirc;lemlere rahmet ves&icirc;lesi, kutlu ve şerefli el&ccedil;isi, iki cihan serveri Muhammed Mustafa&rsquo;ya (s.a.a) ve onun mutahhar soyuna ve takip&ccedil;ilerinin &uuml;zerine olsun inşallah.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&ldquo;&Ouml;yle ki size, kendinizden, size ayetlerimizi okuyacak, sizi arındıracak, size Kitap ve hikmeti &ouml;ğretecek ve bilmediklerinizi bildirecek bir el&ccedil;i g&ouml;nderdik. &rdquo; </strong>(Bakara &nbsp;151)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&ldquo;O, &uuml;mm&icirc;ler i&ccedil;inde, kendilerinden olan ve onlara ayetlerini okuyan, onları arındırıp temizleyen ve onlara kitap ve hikmeti &ouml;ğreten bir el&ccedil;i g&ouml;nderendir. Oysa onlar, bundan &ouml;nce ger&ccedil;ekten a&ccedil;ık&ccedil;a bir sapıklık i&ccedil;inde idiler. &rdquo; </strong>(Cum&rsquo;a 2)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&nbsp;Bu ayetleri ben &ccedil;ok &ouml;nemsemişimdir ve bu ayetler &uuml;zerinde zihinsel a&ccedil;ıdan biraz egzersiz yapmak istiyorum. Bakara suresinde Rabbimiz buyuruyor ki; &ldquo;Sizin i&ccedil;inizden olan ve yine sizin i&ccedil;in bir peygamber g&ouml;nderdik, O peygamber (s.a.a) size Allah&rsquo;ın ayetlerini okur, sizi tezkiye eder, size kitabı ve hikmeti &ouml;ğretir ve size bilmediğiniz şeyleri &ouml;ğretir. &rdquo; Cum&rsquo;a suresinde ise; &ldquo;Siz &uuml;mmiler i&ccedil;in bir peygamber g&ouml;nderdi, O size Allah&rsquo;ın ayetlerini okur, sizi tezkiye eder, size kitabı ve hikmeti &ouml;ğretir. Nitekim siz bundan &ouml;nce yol bilmez bir durumda idiniz, şaşkınlık i&ccedil;inde idiniz, karanlıklar i&ccedil;inde idiniz. &rdquo;</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&ldquo;Ve hen&uuml;z kendilerine ulaşıp katılmamış olan diğerlerine de (peygamber g&ouml;nderilmiştir); O (Allah), &uuml;st&uuml;n ve g&uuml;&ccedil;l&uuml;d&uuml;r, h&uuml;k&uuml;m ve hikmet sahibidir. </strong>(Cum&rsquo;a / 3)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&nbsp;Bu ayette Cenab-ı H&acirc;k, ris&acirc;letin evrenselliğini yani; Peygamberlik g&ouml;revinin hem kendi bulunduğu d&ouml;nemi ve hem de daha sonra gelecek d&ouml;nemleri kapsadığını &ccedil;ok net bir bi&ccedil;imde ifade buyurmuştur. Bu ayetlerden biz şunu anlıyoruz ki; Allah&rsquo;ın ayetlerini bize okuyacak, bizi tezkiye edecek, bize kitabı ve hikmeti &ouml;ğretecek ve bize bilmediğimiz şeyleri &ouml;ğretecek birine her zaman ihtiyacımız var. Bu ayetlerden bunu rahatlıkla &ccedil;ıkarabiliriz. İnsanoğlunun bu işleri icra edecek birisine her zaman ve her d&ouml;nemde ihtiyacı vardır. Eğer bu olmazsa biz karanlıklar i&ccedil;inde kalacağız<strong>. &ldquo;Nitekim siz bundan &ouml;nce apa&ccedil;ık bir dalalet &uuml;zereydiniz&rdquo; </strong>Buradaki dalalet; yol bilmezlik, &ccedil;aresizlik, karanlık, ne yapacağınızı bilmez haldeydiniz anlamındadır.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&nbsp;Birinci &ccedil;ıkarımımız;</strong> Allah&rsquo;ın &ouml;ng&ouml;rd&uuml;ğ&uuml; evrensel yapı ve bu evrensel yapıdaki insanların konumlanışı a&ccedil;ısından, insanların b&ouml;yle birine ihtiyacının olduğudur.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&nbsp;İkinci &ccedil;ıkarımımız;</strong> İnsanların muhta&ccedil; olduğu ve bu ayetlerde s&ouml;z&uuml; edilen şeylerin, bir elden karşılanmasıdır. Tabiri caiz ise, her bir ihtiyaca departmanlar diyelim. Bu departmanların t&uuml;m&uuml;n&uuml;n bir elden deruhte edilmesi; yani ayetlerin okunuşu, insanların nefislerinin tezkiyesi, kitabın ve hikmetin &ouml;ğretilmesi ve insanların bilmediği şeylerin &ouml;ğretilmesidir. Dikkat ederseniz bunların her biri farklı farklı olgular. Ayetleri okumak, nefisleri tezkiye etmek, kitabı ve hikmeti &ouml;ğretmek ve insanlara bilmediği şeyleri &ouml;ğretmek. Bunların hepsinin bir elden karşılanması gerekir. Ayetin yapısından bu sonucu &ccedil;ok net bir şekilde &ccedil;ıkarabiliriz.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&nbsp;&Uuml;&ccedil;&uuml;nc&uuml; &ccedil;ıkarımımız;</strong> Hemen hemen b&uuml;t&uuml;n m&uuml;fessirler <strong>&ldquo;Allah&rsquo;ın ayetleri&rdquo;</strong> tabirinden maksadın, Kur&rsquo;an-ı Kerim&rsquo;in ayetleri olduğunu belirtiyorlar. &Ccedil;&uuml;nk&uuml; tilavet okumaya tekab&uuml;l ediyor ve <strong>&ldquo;size Allah&rsquo;ın ayetlerini okur&rdquo; </strong>buyruluyor. Yani Peygamber bize ayetleri okuyacak, yani Allah ona ayetleri indirecek ve o da bize okuyacak. Bu kısmı iblağ ile, tebliğ ile alakalı bir şey. Yani Allah&rsquo;ın ayetlerini bize ulaştıracak. Kur&rsquo;an-ı Kerim&rsquo;in peygambere inzal kısmını i&ccedil;eriyor burası.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	İlk olarak; Peygamber&rsquo;e Kur&rsquo;an inzal oluyor ve peygamber de O&rsquo;nu bize okuyor. Ama burada inzal sanki biraz geriye atılmış, sanki peygamberde o ayetler mevcut ve O da bize okuyor. Mevcudu bize okuyor, mevcudu bize ulaştırıyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	İkincisi; bizi tezkiye edecek, &ccedil;ok &ouml;nemli departmanlardan biridir bu. Bizim nefsimizin aykırılıklarını, nefsimizden kaynaklanacak ve bizim hel&acirc;kimize vesile olacak her ne varsa, aklımıza her ne gelirse peygamberin vazifesi bizi nefsimize karşı koruyacak, bizi terbiye edecek, nefsimize karşı bizi yetiştirecek. Yani antren&ouml;r gibi bize idman yaptıracak, nefis d&uuml;şmanımıza karşı nasıl gardımızı almamız gerektiğini, nasıl saldırıda bulunmamız gerektiğini, nasıl karşı koymamız ve defansta bulunmamız gerektiğini bize &ouml;ğretecek.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;; Kitabı bize &ouml;ğretecek. Yukarıda bahsettiğimiz birinci makamda kitabı bize okuyordu. Ne yazılıysa bize okuyor, gerisine karışmıyor gibi algılanabilir. Fakat vazifesi ondan ibaret değilmiş, bir vazifesi daha var ki, bize onu &ouml;ğretecek ve o okuduğu ayetin ne anlama geldiğini, hangi h&uuml;k&uuml;mleri i&ccedil;erdiğini, hangi ilimleri ve hangi delilleri i&ccedil;erdiğini, nerelere kadar delil olabileceğini, kapsamını ve ulaşabileceği yeri bize &ouml;ğretecek. Kelimelerini ve kavramlarını, şu kavram şu ayette hangi anlama geliyor, şu kavram şu ayette aynı kavram olmasına rağmen, bir başka ayette ni&ccedil;in başka bir anlam i&ccedil;eriyor. Bunların hepsini peygamber bize &ouml;ğretecek. Bu da yetmiyor, bir de bize hikmeti &ouml;ğretecek.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Hikmetin tanımını ben &acirc;cizane her zaman şu şekilde yapmışımdır; ilim, ateş etmeyi &ouml;ğrenmektir. Hikmet ise her attığımızda 12&rsquo;den vurmayı becermektir. Herkes ateş edebilir ve herkes ateş etmeyi &ouml;ğrenebilir. Fakat herkes her attığında 12&rsquo;den vurmayı beceremez. Hikmet, 12&rsquo;den vurmayı bilmektir, yani bilgiyi ve ilmi yerli yerince kullanmaktır. Peygamberin vazifelerinden ve g&ouml;nderiliş maksatlarından birisi kitabı &ouml;ğretmektir, ama orada da kalmıyor. Birde onu nasıl kullanacağımızı, nasıl yerli yerince kullanacağımızı bize &ouml;ğretecektir. Onun i&ccedil;in olsa gerektir ki, herhalde bizim T&uuml;rk&ccedil;emizde artık bir deyim haline gelmiştir; &ldquo;her doğru her yerde s&ouml;ylenmez&rdquo;. Oysa s&ouml;ylediğiniz doğru ise, niye s&ouml;ylenmesin? Muhit, mek&acirc;n, zaman bunlar &ccedil;ok &ouml;nemli. Eğer bir doğruyu, o doğruya uygun olmayan bir muhitte ve zeminde sunmak suretiyle reddedilmesine vesile olduysanız, doğruyu zayi etmiş olursunuz.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Bildiğiniz gibi Ehl-i Beyt fıkhında bir kural vardır; siz birisini bir haramla meşgulken g&ouml;rd&uuml;ğ&uuml;n&uuml;zde, onun haram olduğunu ona hatırlatmanıza rağmen devam edeceğine dair ihtimal varsa, o yaptığının haram olduğunu hatırlatmanız size haramdır. İlmin yerli yerince kullanılması &ccedil;ok &ouml;nemli bir şeydir. Buna da hikmet diyoruz. Fıkıhta h&uuml;k&uuml;m bahsine kadar uzanmış, fıkıhta kural altına alınmış. Bunun tam tersi de s&ouml;z konusudur. Yani siz onun haram olduğunu s&ouml;ylediğiniz an, terk edeceğine yak&icirc;niniz varsa, bu sefer hatırlatmamanız size haramdır. Hatırlatmamıza rağmen terk etmeyeceğine yak&icirc;nimiz varsa, hatırlatmamız haram olduğundan dolayı terk mi edelim? Arkadaşı bırakalım da o haramı işlesin mi? Hayır, yine ona bir ikazda bulunun, ama onu haramla y&uuml;z y&uuml;ze getirmeyin. Yanlış olduğunu s&ouml;yleyin, k&ouml;t&uuml; olduğunu s&ouml;yleyin, g&uuml;zel olmadığını s&ouml;yleyin, sana yakıştıramıyorum, temsil ettiğin makama yakıştıramıyorum, sen bunu yapabilecek birisi değildin, niye bunu yapıyorsun deyin. Ama asla haram kelimesini kullanmayın. &Ccedil;&uuml;nk&uuml; haram kelimesini kullanmanıza rağmen devam ederse, o kişinin g&uuml;nahını arttırmış olursunuz. Hikmet bu a&ccedil;ıdan &ccedil;ok &ccedil;ok &ouml;nemlidir ve peygamberin g&ouml;revlerinden biridir.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Kitabı bize &ouml;ğretecekti fakat onu nasıl kullanacağımızı da bize &ouml;ğretecekti. Burada bitmiyor peygamberin g&ouml;revi. Size bilmediğiniz şeyleri &ouml;ğretir tabiri, ucu a&ccedil;ık tabirdir. Onun i&ccedil;in yine &acirc;cizane ben size, kitabı &ouml;ğretir kısmını statik ilim yani; sabiteleri olan ve &ouml;nceden belli olan, &ouml;nceden bilinen, &ccedil;er&ccedil;evesi belli olan konular olarak tanımlıyorum. Fakat size bilmediğiniz şeyleri &ouml;ğretir kısmını dinamik bir ilim yani; &ouml;nceden tahmin edilemeyen, belki &ouml;nceden bilinmeyen, &ouml;nceden hazırlığınızın olmadığı konular olarak tanımlıyorum. İnsanın ger&ccedil;eği ve insanın karmaşıklığı kadar, insanın elinden &ccedil;ıkacak problemler de, o kadar karmaşıktır. İnsanın ilm&icirc; ihtiya&ccedil;ları da o kadar karmaşıktır. Hz. Peygamber her an &ouml;ng&ouml;r&uuml;lemez şeylerle y&uuml;z y&uuml;ze gelebilir. Hatta temsil ettiği toplumun i&ccedil;erisinde en girift, en karmaşık ve en &ouml;ng&ouml;r&uuml;lemez bir soruyla karşılaştığında, &ldquo;ben bilmiyorum&rdquo; deme şansına sahip değildir. Mutlaka o konuda da bilgi vermesi gerekir. B&uuml;t&uuml;n bunlara ihtiyacımız var demiştik birinci tespitimizde.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	İkinci tespitimizde de b&uuml;t&uuml;n bunların bir elden yapılması gerekir demiştik. Buraları ger&ccedil;ekten &ouml;nemsiyorum. Bu size bilmediğiniz şeyleri &ouml;ğretir kısmı da &ccedil;ok &ouml;nemlidir. Bu makamla muvazzaf olmuş Hz. Peygamberin (s.a.a), karşısına gelebilecek en s&uuml;rpriz konularda bile &ouml;nceden bilgilendirilmiş olması veya o anda bilgiyle desteklenmesi zarureti s&ouml;z konusudur. Aksi takdirde insanların, &ouml;ng&ouml;r&uuml;lemeyen bir problemle karşılaştıkları zaman şoke olmaları, hatta a&ccedil;maza girmeleri ve karanlığa d&uuml;şmeleri &ccedil;ok m&uuml;mk&uuml;n bir şeydir.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&Uuml;&ccedil;&uuml;nc&uuml; tespitimiz; ayette <strong>&ldquo;ve yuzekk&icirc;kum&rdquo;</strong> yani sizi tezkiye eder nefislerinizi temizler kısmını belirtmiştik. Burayı da &ccedil;ok &ouml;nemsiyoruz, zira sizin nefislerinizi tezkiye eder temizler. Hatta zek&acirc;t kelimesi de aynı k&ouml;kten geliyor<strong>. &rdquo;zekeye, tezkiye, m&uuml;zekkin&rdquo;</strong> yani nefsin temizlenmesi. Zek&acirc;t malı temizliyordu, tezkiye ise nefsin temizlenmesiyle ilgilidir.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Burada bir fikir y&uuml;r&uuml;tmenizi istiyorum. Peygamberin masumiyeti olgusu ile, &ldquo;sizi tezkiye eder-nefsinizi temizler&rdquo; g&ouml;revi arasında ilişki kuruyorum. Ş&ouml;yle ki; bir kişi d&uuml;ş&uuml;n&uuml;n, kendisi temiz olmayan masum olmayan birisi. Diğer bir kişi daha d&uuml;ş&uuml;n&uuml;n ki, o da diğeri gibi ger&ccedil;ekten temiz ve masum değil. Adaletli ve insaflı bir şekilde s&ouml;yleyin l&uuml;tfen, kendisi temiz olmayan birisi, yine kendisi gibi temiz olmayan birisini temizleyebilir mi? Bu &uuml;mmetin bu konudaki yanılgısından dolayı, Peygamberlerin (a.s) veya ilahi emanet&ccedil;ilerin masumiyeti i&ccedil;in binlerce delil getirmek zorunda kaldık maalesef. Sadece Bu ayet bile İlah&icirc; emanet&ccedil;ilerin masumiyeti i&ccedil;in yeterlidir, &ccedil;&uuml;nk&uuml; temiz olmayan temizleyemez. Kendi nefsini temizleyememiş olan birisi, bir başkasının nefsini temizleyemez. Bu &ccedil;ok a&ccedil;ık bir ger&ccedil;ekliktir ve doğrudur değil mi? Dolayısıyla bu işleri yapacak insanın, bu saydığımız departmanların hepsini tek elden yapması gerekiyor. Allah&rsquo;ın (c.c) se&ccedil;tiği bir kişi olması ve o kişinin de temiz olması gerekiyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>D&ouml;rd&uuml;nc&uuml; &ccedil;ıkarımımız;</strong> daha &ouml;nce bahsettiğimiz ilk departmanda Allah&rsquo;ın ayetlerini bize okuyordu peygamber. Bunu siz de okuyorsunuz, biz de okuyoruz. Allah&rsquo;ın ayetlerini okursunuz ve okumamız da gerekiyor. İnsanlara duyururuz ve Allah&rsquo;ın ayetlerini yayarız. G&uuml;zel bir iştir bu ve g&uuml;zel bir ibadettir. Allah (c.c) hepimizi bu manada bereketlendirsin. Fakat peygamberlerin burada &ouml;ne &ccedil;ekilmiş bir başka &ouml;zellikleri daha var. <strong>&ldquo;yuallimuhumul kitab - kitabı size &ouml;ğretir. &rdquo; </strong>Kitap burada da statiktir. O kitabın yaşayan ger&ccedil;ek hayata uyarlanabilmesi a&ccedil;ısından a&ccedil;ıklanması gerekir. O kitabın &acirc;faktan enf&uuml;se yani teoriden pratiğe indirilmesi gerekir. Bunu nasıl yapar peygamber? <strong>&ldquo;este&icirc;zubillah, er-Rahmanu allemel Kur&rsquo;an-Rahman Kur&rsquo;an-ı &ouml;ğretti&rdquo; </strong>(Rahman Suresi 1. ve 2. Ayet-i Ker&icirc;me) Kime &ouml;ğretti? Peygambere &ouml;ğretti. Dolayısıyla baş&ouml;ğretmen kim? Baş&ouml;ğretmen Allah (c.c). Şimdi bu olguyu topluma ve &uuml;mmete uyarlayalım. Peygamber (s.a.a) &ouml;ğretmen, bizim &ouml;ğretmenimiz. Rahman (c.c) ise onun &ouml;ğretmeni. Bu nedenle Allah ile İlah&icirc; Emanet&ccedil;i arasında m&uuml;temadiyen bir ilim ve bilgi alışverişi olması gerekiyor. Hatta bu ilimin hayat devam ettiği m&uuml;ddet&ccedil;e de devam etmesi gerekiyor. Aksi takdirde, yaşayan ve s&uuml;rekli değişen hayatın getirdikleri karşısında peygamberin konumu ne olur? Veya İlah&icirc; Emanet&ccedil;inin konumu ne olur? Eğer Rahman ile m&uuml;nasebet ve bağ s&uuml;rekli olmaz ise tıkanıp kalınır. Bu sebeple bu m&uuml;nasebetin s&uuml;rekli olması gerekiyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>&ldquo;er-Rahmanu allemel Kur&rsquo;an&rdquo; </strong>ve<strong> &ldquo;yuallimuhumul kitabe vel hikmeh&rsquo;&rsquo; </strong>ve size kitabı &ouml;ğretir, ayrıca hikmeti de &ouml;ğretir. B&ouml;ylece hikmette de yine baş&ouml;ğretmen olan Allah (c.c) peygamberine, emanet&ccedil;isine, muvazzafına, memuruna hem kitabı ve hem de hikmeti &ouml;ğretecek, size bilmediğiniz şeyleri &ouml;ğretecek. Burada da yine bize g&uuml;r sedayla ispat ediliyor ki; ilim olgusunun Allah ile olan ilişkisinin s&uuml;rekliliği şarttır. Ki insanların o emanet&ccedil;iyi ve O emanet&ccedil;inin &ouml;n&uuml;ne g&ouml;t&uuml;rd&uuml;kleri ihtiya&ccedil;ları, mutlaka karşılansın. Eğer o emanet&ccedil;i de &ldquo;ben bilmiyorum&rdquo; derse, bu insanların elinden kim tutacak? <strong>&ldquo;Allahu veliyyullez&icirc;ne &acirc;men&ucirc; yuhricuhum minel zulum&acirc;ti ilennur&rdquo; - Allah m&uuml;minlerin vel&icirc;sidir onları karanlıklardan aydınlığa &ccedil;ıkarır&rdquo; </strong>(Bakara Suresi 257. Ayet-i Ker&icirc;me)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Peki Allah (c.c) kimin eliyle yapar bunu? Emanet&ccedil;isinin eliyle yapar.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Bir başka ayette Allah ş&ouml;yle buyuruyor; <strong>&lsquo;&rsquo;Allah sizi yarattı da sizi başıboş mu bırakacak sanıyorsunuz?&rsquo;&rsquo; </strong>(Kıyamet / 36) Bunu iki t&uuml;rl&uuml; ele alabiliriz. Bir tehdit c&uuml;mlesi olarak da algılanabilir, m&uuml;jde ve himaye c&uuml;mlesi olarak da algılanabilir. Yani Allah sizi asla başıboş bırakmayacak. Amellerinize dikkat edin, karşılığını verir. Sizi başıboş bırakmayacak, yani sizi yaratıp fezanın boşluğuna fırlatmadı. Sizin elinizden her zaman tutar, sizin b&uuml;t&uuml;n ihtiya&ccedil;larınızı O karşılar. Ve bunu emanet&ccedil;isinin eliyle yapar. İnsan var olduk&ccedil;a bu da var olması gereken bir olgu değil midir? Bu ayetten &ccedil;ıkarabileceğimiz b&ouml;yle bir netice olamaz mı?</p>\n\n<p style=\"margin-left:18.0pt;\">\n	<strong>Beşinci &ccedil;ıkarımımız;</strong> şimdi burada bir soru soruyoruz. Hani bir metni okurken okuduğumuz metne soru sorma taktiği vardır ya. Okuduğunuz bir metni anlayabilmeniz i&ccedil;in o metne sorular sorarsınız ki; o metin karşınızda konuşan biriymiş gibi, sanki sizin muhatabınızmış gibi algılansın. Nasıl ki birisiyle konuşurken ağzından &ccedil;ıkan bir şeyin izahını istiyorsunuz, soruyorsunuz, okuduğunuz metne de soru sormalısınız. Şimdi metne soru soruyoruz ve diyoruz ki; Hz. Peygamber (s.a.a) son peygamber değil mi? Birinci maddede tespit etmiştik ki, insanlık bu departmanlara muhta&ccedil;tır. B&uuml;t&uuml;n bu işleri yapacak birine de muhta&ccedil;tır. Allah-u Te&acirc;l&acirc; ilk peygamber Hz. &Acirc;dem&rsquo;den (a.s) ve son Peygambere (s.a.a) kadar, insanların bu ihtiya&ccedil;larını karşılamış mı? Tabi ki karşılamış. Peki Peygamber Efendimiz milad&icirc; 632 yılında vefat etti. 632 yılına kadar insanlar bu ihtiya&ccedil;larını kendileri gideremeyeceklerdi! Yeteneksizlerdi! Geri zek&acirc;lıydılar! Allah da onlara merhamet etti ve onların bu ihtiya&ccedil;larını g&ouml;nderdiği peygamberlerle giderdi. 632 yılından sonra insanlıkta bir sı&ccedil;rama mı oldu? Zek&acirc;larında, becerilerinde, kabiliyetlerinde bir sı&ccedil;rama mı oldu ki, Allah-u Te&acirc;l&acirc; 632 yılından sonra, insanları b&ouml;yle bir şeyden mahrum bırakmış olsun?</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Metin bize, bu Ayet-i Ker&icirc;mede &ldquo;Allah size her şeyi vermiş, kitabı da i&ccedil;inizde bırakmış, sadece ayetleri size okur&rdquo; demiş olsaydı da, size kitabı ve hikmeti &ouml;ğretir dememiş olsaydı, metnin bu cevabını kabul edebilirdik. Hayır, mutlaka bize kitabı &ouml;ğretmesi lazım, &ccedil;&uuml;nk&uuml; bu kitabın elimizde olması yetmiyor. Onu bize &ouml;ğretecek ve onu bize tedris edecek. Nitekim bug&uuml;nk&uuml; beşer&icirc; d&uuml;nyada da eğitim b&ouml;yle ilerliyor. Bug&uuml;n binlerce &uuml;niversitemiz yok mu bizim? O &uuml;niversitelerde binlerce ders yok mu? Her dersin kitabı yok mu? Basılmamış mı o kitaplar? Her birimiz o kitaplara ulaşma imk&acirc;nına sahip değil miyiz? Elbette sahibiz. &Ouml;yle ise niye okul a&ccedil;ıyorsunuz? Niye milyarlarca masraf ediyorsunuz? Niye binlerce &ouml;ğretmen, profes&ouml;r, doktor, do&ccedil;ent istihdam ediyorsunuz. Yayınlayın kitapları, verin insanların eline, alsınlar ve okusunlar. Hayır, hayır bu iş devletlerin en ciddi b&uuml;t&ccedil;e ayırdıkları alanlardan birisidir. Kaliteli devletlerden bahsediyoruz. Yoksa ter&ouml;rist devletler savunmaya ve asker&icirc; alana daha &ccedil;ok para yatırıyorlar biliyorsunuz. Halklarından korkan devletler, savunmaya daha &ccedil;ok para ayırıyorlar. Fakat erdemli devletlerde en &ccedil;ok b&uuml;t&ccedil;e eğitim ve &ouml;ğretime ayrılır.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&Ccedil;ok a&ccedil;ık bir şekilde şunu s&ouml;ylemek istiyorum. Bir kişi hukuk&ccedil;u olmak istediğinde, Hukuk fak&uuml;ltesinde okutulan kitapları alıp okuyarak hukuk&ccedil;u olabilir mi? Yahut doktor olmak isteyen birisini d&uuml;ş&uuml;n&uuml;n. Tıp fak&uuml;ltesinde okutulan kitapları alıp okuyarak doktor olabilir mi? H&acirc;lbuki istediği kitaplar var o kişinin elinde. Fakat olamıyor. Bu konuda ciddi referansa sahip bir &ouml;ğretmen lazım, sadece metin yetmiyor. &Ouml;yleyse metnin bu cevabı bize yeterli değil.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Tezkiye etmesi lazımdı bizi. O tezkiye ile birlikte, o m&uuml;zekk&icirc;n peygamberin s&uuml;nneti var elimizde diye aynı metin bize cevap verse; o g&uuml;n peygamber efendimizin muhatabı olan kişinin nefsiyle, benim nefsimin denkliğini kim bana ispat edebilir? Onun nefsinin hileleriyle, onun fitnesinin &ouml;zellikleriyle, benim fitnemin &ouml;zelliğinin aynı olması m&uuml;mk&uuml;n m&uuml;d&uuml;r? O d&ouml;nemin fitnesiyle bu d&ouml;nemin fitnesinin aynı olduğunu veya olacağını kim ispat edebilir? Hz. Peygamber (s.a.a) o g&uuml;n&uuml;n fitneleri ve o g&uuml;n&uuml;n nefs&icirc; hileleri hakkında, kişiye &ouml;zel fitneler i&ccedil;in, kişiye &ouml;zel tezkiyelerle iş g&ouml;rd&uuml; değil mi? Peki Peygamberden sonra bu insanların hali ne olacak? Bu insanları kim tezkiye edecek? Bunların elinden kim tutacak ve bu insanlara kitabı kim &ouml;ğretecek? Bu insanlara hikmeti kim &ouml;ğretecek? Var sayalım ki bunların hepsine metin cevap verdi. Fakat bu insanların bilmediği, hatta &ccedil;aba sarf etseler bile ulaşamayacakları şeyleri, yani o dinamik olan ve s&uuml;rekli değişen ihtiya&ccedil;ları kim karşılayacak? Mevcut metne bu soruyu sorma hakkımız yok mu? Peki Allah-u Te&acirc;l&acirc; kullarına zulmeder mi? Bir d&ouml;nem kullarına toleranslı davransın ve kullarının i&ccedil;erisinde kendisiyle m&uuml;temadiyen ilim alışverişinde bulunan bir el&ccedil;isi olsun. Ve o el&ccedil;inin bereketiyle insanların muhta&ccedil; olduğu t&uuml;m ihtiya&ccedil;lar giderilsin. Bu ihtiya&ccedil;lar tek bir elden giderildiği i&ccedil;in de, bir b&ouml;l&uuml;nme, bir ihtilaf ve bir par&ccedil;alanma olmasın. Yek v&uuml;cutluk olsun, tek yumrukluk ve tek y&uuml;reklilik olsun. Ama ne hikmet ise, Allah-u Te&acirc;l&acirc; Hz. Peygamberden sonra insanları başıboş bırakmış olsun. B&ouml;yle bir şey m&uuml;mk&uuml;n m&uuml;? Allah&rsquo;a b&ouml;yle bir şey yakıştırılabilir mi? B&ouml;yle bir t&ouml;hmet altına alınabilir mi Allah-u Te&acirc;l&acirc;? Haşa. Kur&rsquo;an-ı Kerim&rsquo;de bir&ccedil;ok ayet var ki, insanların itaat etmeleri emredilmiş insanlar var. Bunların başında kim geliyor? Hz. Peygamber (s.a.a) geliyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Allah-u Te&acirc;l&acirc;&rsquo;nın insanların ihtiyacına binaen muhta&ccedil; oldukları bu departmanları, tek elden deruhte edecek peygamberleri g&ouml;nderdiğinde, peygamberlerin bu faaliyetlerinde muvaffak olabilmeleri ve onların bu bereketinden faydalanmamızı Allah (c.c) nereye bağladı? Peygamberlere kayıtsız şartsız itaate bağladı. İnsanlar peygambere itaat etmezler ise, nefislerini tezkiye edebilirler mi? Peygamberde sizi tezkiye etme potansiyeli var, ama siz ona itaat etmediğiniz zaman tezkiye tahakkuk eder mi? Elbette etmez.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Peygamber Kitabı &ouml;ğretiyor, Allah ile ilim m&uuml;nasebeti var ve onda ilim problemi asla s&ouml;z konusu değil. &Ccedil;&uuml;nk&uuml; Allah (c.c) Peygamberinin t&uuml;m ihtiya&ccedil;larını giderir. Eğer siz Peygambere itaat etmezseniz, huzuruna gitmezseniz bu ilimden yararlanabilir misiniz? Aldığınız ilmin hikmetini Peygamber size &ouml;ğretti ve buyurdu ki; &ldquo;şunu ş&ouml;yle kullan ve bunu b&ouml;yle kullan. Ama şu s&ouml;z&uuml; şurada s&ouml;yleme, burada s&ouml;yle.&rdquo; Fakat siz itaat etmediğiniz zaman, hekim yani hikmetli olabilir misiniz? Olamazsınız. Bilmediğiniz şeyler hakkında gittiniz onun huzuruna ve soru sordunuz, ama s&ouml;ylediğinin tersini yaptınız. Peygamberin bereketinden faydalanabilir misiniz? H&acirc;lbuki peygambere kayıtsız ve şartsız itaat farz idi.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Kur&rsquo;an-ı Kerim&rsquo;e baktığımızda peygamberden başka itaati emredilen kimseler var! Herhalde akla ilk gelen N&icirc;sa Suresi 59. Ayet-i Kerimedir. Yani Ulu-l Emr ayeti<strong>. &ldquo; ya eyyuhellezine amenu et&icirc;ullahe&rdquo;</strong> Ey iman edenler!. Allah&rsquo;a itaat edin<strong>. &ldquo;ve etiurrasule&rdquo; </strong>El&ccedil;iye itaat edin. Ayet bitti mi? Hayır, devam ediyor. <strong>&ldquo;ve uli-l emri minkum&rsquo;&rsquo; </strong>Ve sizden olan emir sahiplerine de itaat edin. Bu ayetten biz a&ccedil;ık&ccedil;a anlıyoruz ki; Allah-u Te&acirc;l&acirc; asla kullarını terk etmez, O&rsquo;nun l&uuml;tfu sonsuzdur. O l&uuml;tfetti Peygamber yolladı, Peygamberle beraber şeriat yolladı, şeriatını ikmal etti. <strong>&ldquo;kulli nefsin z&ecirc;ikatu-l mevt&rdquo;</strong> S&uuml;nnetullah gereği her nefis &ouml;l&uuml;m&uuml; tadacaktı ve Peygamber de rabbine kavuştu. Fakat peygamberden sonra itaat etmemiz gereken ve s&uuml;reklilik arz eden emir sahipleri nimetini l&uuml;tfetti. <strong>&ldquo;Emir Sahipleri&rdquo;</strong> &ccedil;oğuldur, bir tane emir sahibinden bahsetmiyor ayet. Yani Peygamber vefat etti, ondan sonra şu emir sahibine itaat et değil! Em&icirc;r Sahipleri ile kıyamete kadar kullarının ihtiya&ccedil;larını giderdi. Emir sahipleri sıfatıyla birilerini donattı. &Ouml;yle ise; onlardan istifade edebilmemiz ve faydalanabilmemiz i&ccedil;in ne yapmamız gerekiyor? Onlara da itaat etmemiz gerekiyor. <strong>&ldquo; innem&acirc; veliyyikumullahe ve rasuluhu vellezine amenu ellez&icirc;ne yuk&icirc;munes salate ve yu&rsquo;tunezzekate vehum r&acirc;kiun&rsquo;&rsquo;</strong> İtaat konusunda olduğu gibi, <strong>&ldquo;Velayet&rdquo;</strong> konusunda da Allah (c.c) yine &uuml;&ccedil; makam zikretti, iki makam zikretmedi. <strong>&lsquo;&rsquo;innema veliyyikumullahe ve rasulehu&rsquo;&rsquo;</strong> Muhakkak ki sizin veliniz yani otoriteniz, kanun koyma yetkisine haiz olanınız, sizi tezkiye edecek olan, sizi ilimlendirecek olan, size ilmi ve hikmeti &ouml;ğretecek olan, sizi karanlıklardan aydınlığa &ccedil;ıkaracak olan, bilmediğiniz her şeyi size &ouml;ğretecek olan ancak Allah&rsquo;tır, O&rsquo;nun Rasul&uuml;d&uuml;r. Sadece bu kadar mı? Hayır devam ediyor ayet, <strong>&lsquo;&rsquo;vellezine amenu&rdquo;</strong> ve m&uuml;minlerdir ama her m&uuml;min değil. <strong>&ldquo;ellez&icirc;ne&rdquo;</strong> yani o m&uuml;minler ki<strong> &ldquo;yuk&icirc;munes salate ve yu&rsquo;tunezzekate&rdquo;</strong> namazlarını kılarlar ve zek&acirc;tlarını verirler. Ama her namaz kılıp zek&acirc;t veren m&uuml;minler de değil. <strong>&ldquo;ve hum r&acirc;kiun&rdquo;</strong> r&uuml;k&ucirc; halindeyken zek&acirc;t verenlerdir.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Allah (c.c) Peygamberinden sonra &uuml;mmet i&ccedil;in itaati emrettiği birisini &ouml;ng&ouml;r&uuml;yor ki; bu az &ouml;nce anlatmaya &ccedil;alıştığımız ve insanın muhta&ccedil; olduğu şeyler ile Allah arasındaki ilişkinin devamlılığına uygun olsun. Aksi takdirde Allah ile olan bağ ve m&uuml;nasebet kopuyor. Peygamberden sonra bu işi yapacak kimseler ink&acirc;r edildiğinde, insanların ihtiyacı g&ouml;rmezden gelinerek bu makam başkaları tarafından dolduruluyor. Biliyorsunuz ki yine s&uuml;nnetullah gereği hi&ccedil; bir şey, gelişi g&uuml;zel ve tesad&uuml;f&icirc; değildir. Hani bir s&ouml;z vardır &ldquo;doğa-tabiat boşluk kabul etmez&rdquo; diye.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	&Ouml;rneğin; yeni doğmuş bir &ccedil;ocuk beslenmek zorundadır, değil mi? Eğer anne &ccedil;ocuğu doyurmaz ise &ccedil;ocuk ne yapar? Eline gelen her şeyi yemeye &ccedil;alışır ama ona bakmaz temiz mi? Kirli mi? Zararlı mı? &Ccedil;&uuml;nk&uuml; asla boşluk kabul etmiyor tabiat. Bir şekilde ihtiya&ccedil; duyduğu şeyi karşılamaya &ccedil;alışıyor. Bu onun zararına olacak olsa bile. Bu sebeple Allah (c.c) annenin g&ouml;ğ&uuml;slerinden tertemiz bir gıda maddesi akıtıyor ki, onun i&ccedil;in gerekli t&uuml;m vitamin ve mineralleri i&ccedil;eriyor. Ayrıca anneye &ouml;yle bir şefkat ve &ouml;yle bir merhamet yerleştiriyor ki, gece uykunun en tatlı zamanında &ccedil;ocuğunun o ihtiyacını, &ccedil;ocuğun &ccedil;ıkardığı sesle duyuyor, uykusunu b&ouml;l&uuml;yor ve kalkıp onu doyuruyor. &Ccedil;ocuğun terk edildiğini d&uuml;ş&uuml;n&uuml;n. Ne yapacaktır? &Ouml;n&uuml;ne gelen her şeyi yalayacaktır, &ouml;n&uuml;ne gelen her şeyi yiyecektir. Hatta ş&ouml;yle biraz y&uuml;r&uuml;yebilir hale geldiğini d&uuml;ş&uuml;n&uuml;n, emeklediği hali d&uuml;ş&uuml;n&uuml;n, tabiat boşluk kabul etmiyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	İnsanlar bu s&ouml;z&uuml;n&uuml; ettiğimiz departmanlara muhta&ccedil;tırlar. Eğer bu departmanları tek elden yapacak kişiyi reddederseniz; Allah&rsquo;ın ayetlerini okuma işini birilerine verirsiniz, tezkiye işini başka birilerine verirsiniz, kitabı &ouml;ğretme işini başka birilerine verirsiniz, hikmet &ouml;ğretmeyi başka birilerine verirsiniz, bilmediğimiz şeyleri &ouml;ğretme işini başka birilerine verirsiniz. Dolayısıyla her departmanın bir sorumlusu ve m&uuml;d&uuml;r&uuml; olur. Bu m&uuml;d&uuml;rler arasında insicamı, denkliliği, uyumluluğu garanti edebilecek hi&ccedil;bir olgu yoktur yery&uuml;z&uuml;nde. Allah&rsquo;ın ayetlerini okuyan biri, Allah&rsquo;ın kitabını &ouml;ğreten birinden daha farklı bir şey s&ouml;yleyebilir size. Allah&rsquo;ın kitabını size &ouml;ğreten biri, hikmeti &ouml;ğretenden farklı şeyler s&ouml;yleyebilir size. Bu noktadan nereye varabiliriz? &Uuml;mmetin niye ihtilafa d&uuml;şt&uuml;ğ&uuml;n&uuml; &ccedil;ok net bir bi&ccedil;imde anlayabiliriz. Bu işleri tek elden yapacak kişi reddedilince, bırakın reddetmeyi &ouml;ld&uuml;r&uuml;l&uuml;nce her şey karışıyor. Bu işi Allah&rsquo;ın l&uuml;tfunun eseri olan, bu işleri tek elden yapma liyakatine haiz ve se&ccedil;ilmiş olan, imam olarak atanmış ve veli olarak itaati emredilmiş olan kişiyi siz reddedince; d&uuml;nyayı ona zindan edince, eşine ve &ccedil;ocuğuna d&uuml;nyayı zindan edip, en sonunda da onu &ouml;ld&uuml;r&uuml;nce tabiat boşluk kabul etmiyor.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Bildiğiniz gibi bu departmanları &uuml;mmet ayırdı maalesef. Tezkiye işini mutasavvıflara ve şeyhlere bıraktılar. Kur&rsquo;an &ouml;ğretmenliği işini m&uuml;fessirlere bıraktılar. S&ouml;zde hikmet işini filozoflara bıraktılar. Ayetlerin okuma işini hafızlara bıraktılar. &ldquo;Bilmediğiniz şeyleri size &ouml;ğretir&rdquo;den doğacak ihtiyacı karşılamak i&ccedil;in her ırk, her grup kendi psikolojik yapısına uygun ağabeyler ve &uuml;statlar istihdam ettiler. Her biri de kendi &uuml;statlarından memnun oldu ve din parampar&ccedil;a edildi. Dinlerini c&uuml;zlere ayırdılar ve her birisi de kendi c&uuml;z&uuml;nden memnun oldu. <strong>&ldquo;Onlar kendi dinlerini fırkalara ayırmış ve kendileri de par&ccedil;a par&ccedil;a olmuşlardır; ki her grup kendi elindekiyle &ouml;v&uuml;n&uuml;p sevin&ccedil; duymaktadır. &rdquo; </strong>(Rum /32)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Dinin ger&ccedil;ek sahibi olan Allah-u Te&acirc;la, t&uuml;m bu tutumları ve y&ouml;nelişleri kınıyor ve &ldquo;bırak onları kendi c&uuml;zleriyle oyalanadursunlar&rdquo; diye de tehdit ediyor. Hatta <strong>&ldquo;ne o, yoksa siz kitabın bir kısmına inanıyor ve bir kısmını ink&acirc;r mı ediyorsunuz&rsquo;&rsquo; </strong>(Bakara / 85) buyurarak i&ccedil;inde bulunulan durumun tarifini yapıyor. Sonunda durum &ouml;yle bir hale geldi ki; tezkiye departmanıyla yetkilendirdikleri insanlar, tezkiyeye yoğunlaştı ama fıkıh kısmını unuttu. Fıkıhta yanılgıya d&uuml;şt&uuml;, tefsirde yanılgıya d&uuml;şt&uuml;, hikmette yanılgıya d&uuml;şt&uuml;. M&uuml;ridin, huzuruna getirdiği ve kendisini şoke edecek ihtiyacını cevaplandırırken yanlışa d&uuml;şt&uuml;. Fakihi &ouml;nc&uuml; kabul eden, fıkıh departmanında &ouml;nc&uuml; istihdam eden grup ise, tezkiyeyi unuttu. Fakih &ouml;n&uuml;ne gelen talebesinin tezkiyesinde yetersiz kaldı, dikkat ediyor musunuz? İşi sahibinden aldığınızda iplerin ucu nasıl ka&ccedil;ıyor? Bu sefer ka&ccedil;an iplerin u&ccedil;larını toplayamıyorsunuz, &ccedil;&uuml;nk&uuml; Allah&rsquo;ın s&uuml;nnetidir bu. T&uuml;m bunların tek elden deruhte edilmesi gerekiyor, bir kişinin bunları yapması gerekiyor. Ve o kişinin de temiz olması gerekiyor. O kişinin Allah ile m&uuml;temadiyen ilim alışverişinde bulunuyor olması gerekiyor. Bu manada Usul-i K&acirc;f&icirc;&rsquo;den bir hadis aktarmak istiyorum. Hz. Ebu Abdullah (İmam Cafer Sadık a.s) ş&ouml;yle buyurdular: <em>&quot;Allah azze ve celle&#39;den &ccedil;ıkan her ilim, Resulullah&rsquo;tan (s.a.a) başlar, sonra Emir&uuml;&#39;l-M&uuml;minin&rsquo;e (İmam Ali a.s), ardından da bir biri ardına diğer İmamlar&#39;a ulaşır ki sonuncumuz, ilkimizden daha bilgili olmasın. Eğer bu g&ouml;r&uuml;şmemiz olmasaydı bizim ilmimiz t&uuml;kenirdi.&rdquo;</em> (Usul-i Kaf&icirc; 1. Cilt 831. Sayfa 653. Hadis)</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Evet, Allah-u Te&acirc;l&acirc;&rsquo;nın buyurduğu <strong>&ldquo;er-Rahmanu allemel Kur&rsquo;an&rdquo;</strong> m&uuml;temadiyen sonsuza kadar devam ediyor ve devam etmek zorundadır da. Peygamber (s.a.a) hayattayken Allah&rsquo;ın talebesi o idi. O da Allah&rsquo;ın kullarına &ouml;ğretiyordu. Peygamberin vefatından sonra da, m&uuml;lk &acirc;lemindeki birinci &ouml;ğretmenlik makamı değişmiyor. İmam Cafer&rsquo;in (a.s) hadisinden şunu anlıyoruz ki; Allah&rsquo;ın (c.c) <strong>&lsquo;&rsquo;er-Rahmanu allemel Kur&rsquo;an&rdquo;</strong> s&uuml;nneti yine Peygamberle devam ediyor. Allah (c.c) bug&uuml;n&uuml;n ihtiyacını yine Peygamberine &ouml;ğretiyor. Peygamber (s.a.a) kendisinden sonraki İmama ve en son zamanın İmam&rsquo;ı kim ise ona ilim g&uuml;ncelleniyor. İlimde durağanlık yok, dolayısıyla o dinamik kısımda s&uuml;reklilik devam ediyor, o statik kısmın da &ouml;tesinde dinamik kısımda devam ediyor. &Ouml;yleyse Allah hi&ccedil;bir d&ouml;nem kulları i&ccedil;in &ouml;zel iltimasta bulunmaz. B&ouml;yle &ouml;zel toleransla davranmaz. B&uuml;t&uuml;n kullarına O&rsquo;nun rahmeti ve bereketi aynıdır ve şeriat tamamlanmıştır. N&uuml;b&uuml;vvete yani Peygambere gerek kalmamıştır. Allah&rsquo;ın salat ve selamı b&uuml;t&uuml;n peygamberlerin &uuml;zerine olsun.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Dinin sahibi olan Allah (c.c) k&acirc;mil olan bu şeriatın tek elden deruhtesi i&ccedil;in n&uuml;b&uuml;vvetten sonra; kimi ayette <strong>&ldquo;Ulu-l Emr&rdquo;</strong>, kimi ayette <strong>&ldquo;Vel&icirc;&rdquo;, </strong>kimi ayette <strong>&ldquo;İmam&rdquo;, </strong>kimi ayette <strong>&ldquo;Sadikun&rdquo;, </strong>kimi ayette <strong>&ldquo;H&acirc;di&rdquo;</strong> olarak tanımladığı, kendisinin se&ccedil;tiği ve referans olduğu kişileri g&ouml;revlendirmiştir. &Ccedil;&uuml;nk&uuml; &acirc;lemlerin rabbi olan Allah (c.c), kullarını hi&ccedil;bir zaman başıboş ve kendi hallerine terk etmemiştir. O bundan ve t&uuml;m eksikliklerden m&uuml;nezzehtir.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Allah hepimize selamet versin. Allah (c.c) İslam &uuml;mmetinin ihtilafına sebep olanların yanlışlarından, b&uuml;t&uuml;n &uuml;mmeti hal&acirc;s eylesin. Bu konuda ciddi bir araştırma yapmadan, yanlışları ısrarla muhlis m&uuml;minler &uuml;zerine ikame etmeye &ccedil;alışanları da ıslah eylesin.</p>\n\n<p style=\"margin-left:18.0pt;\">\n	Vel&acirc; havle vel&acirc; kuvvete ill&acirc; billahil aliyyil az&icirc;m.&nbsp;</p>','Allah Adına Konuşmak','','publish','closed','open','','allah-adina-konusmak','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3319',0,'post','',0),(3320,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p align=\"center\" dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p align=\"center\" dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Bismillahirrahmanirrahim</p>\n\n<h5 align=\"right\" dir=\"LTR\" style=\"margin-left: -54pt;\">\n	Taki Akbula</h5>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Herhangi bir sebeple Allah&#39;ın hak dini karşısında direnenler, peygamber ve ilahi &ouml;nderlerin şahsiyetini zedelemek i&ccedil;in &ccedil;eşitli yollara başvururlar.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Kur&rsquo;an&#39;ı Kerim, peygamberlere karşı yapılan ithamlardan bazılarına vurgu yapmıştır.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Hz. Nuh&rsquo;u (a.s) yoldan &ccedil;ıkmakla su&ccedil;lamışlardır: <strong>&ldquo;Kavminden ileri gelenler dediler ki: Biz seni ger&ccedil;ekten apa&ccedil;ık bir sapıklık i&ccedil;inde g&ouml;r&uuml;yoruz!&rdquo;</strong> (Araf, 60)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Hz. Hud&#39;a (a.s) deli demişlerdir: <strong>&ldquo;</strong><strong>Kavminden ileri gelen k&acirc;firler dediler ki: Biz seni kesinlikle bir beyinsizlik i&ccedil;inde g&ouml;r&uuml;yoruz ve ger&ccedil;ekten seni yalancılardan sanıyoruz. Ey kavmim! dedi, ben beyinsiz değilim; fakat ben &acirc;lemlerin Rabbinin g&ouml;nderdiği bir el&ccedil;iyim.&rdquo;</strong> (Araf,&nbsp; 66 ve 67)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Hz. Şuayb&#39;e (a.s) aciz demişlerdir: <strong>&ldquo;Dediler ki: Ey Şuayb! S&ouml;ylediklerinin &ccedil;oğunu anlamıyoruz ve i&ccedil;imizde seni cidden zayıf (&acirc;ciz) g&ouml;r&uuml;yoruz! Eğer kabilen olmasa, seni mutlaka taşlayarak &ouml;ld&uuml;r&uuml;r&uuml;z. Sen bizden &uuml;st&uuml;n değilsin.&rdquo;</strong> (Hud, 91)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Hz. Salih&#39;i (a.s) yalancılık ve tekebb&uuml;rle su&ccedil;lamışlardır: <strong>&ldquo;Zikir (vahy), aramızdan ona mı bırakıldı? Hayır o, yalancı k&uuml;stahın biridir! (S&acirc;lih&#39;e dedik ki): Yarın onlar, yalancı, k&uuml;stahın kim olduğunu bilecekler.&rdquo;</strong> (Kamer, 26 ve 27)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Hz. Musa&#39;yı (a.s) sihirbazlık ve delilikle su&ccedil;lamışlardır: <strong>&ldquo;</strong><strong>Firavun, &ccedil;evresindeki ileri gelenlere: Bu, dedi, doğrusu &ccedil;ok bilgili bir sihirbaz!&rdquo;</strong> (Şuera 34) ve <strong>&ldquo;Firavun: Size g&ouml;nderilen bu el&ccedil;iniz mutlaka delidir, dedi.&rdquo;</strong> (Şuera, 27)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Y&uuml;ce Peygamberimize de (s.a.a) b&uuml;y&uuml;c&uuml;, b&uuml;y&uuml;lenmiş ve deli demişlerdir: <strong>&ldquo;&hellip;K&acirc;firler: Hi&ccedil; ş&uuml;phesiz bu besbelli bir sihirbaz, dediler.&rdquo;</strong> (Yunus, 2) <strong>&ldquo;&hellip;Ve zalimler: &quot;Siz başka değil, sadece b&uuml;y&uuml;lenmiş bir adama uyuyorsunuz&quot; dediler.&rdquo;</strong> (Furkan, 8) ve <strong>&ldquo;</strong><strong>Dediler ki: Ey kendisine Kur&#39;an indirilen (Muhammed)! Sen mutlaka bir mecnunsun!&rdquo;</strong> (Hicr, 6)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;&nbsp;&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi Allah peygamberlerinin (Allah&rsquo;ın selamı &uuml;zerlerine olsun) toplum i&ccedil;indeki itibarlarını sarsmak i&ccedil;in onlara yersiz yakıştırmalarda bulunmuşlar. &Ccedil;&uuml;nk&uuml; &ouml;nderlik olgusu, dini toplumunun asıl temelidir. Bu temele herhangi bir zararın gelmesi, b&uuml;t&uuml;n toplum ve din erk&acirc;nı i&ccedil;in tehlikeli sonu&ccedil;lar doğurabilir. Hak dinin d&uuml;şmanları bu konuyu iyi kavradıklarından dolayı, her zaman bu asıl temeli yani İslam&rsquo;ın &ouml;nderini, m&uuml;mk&uuml;n olan her yolla zayıflatarak tahrip etmek istemişlerdir.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Peygamberlerin (a.s) şahsiyetlerini tahrip etme hususunda uygulanan y&ouml;ntemlerden birisi de onlarla alay etme metodudur. Kur&rsquo;an-ı Kerim&rsquo;de yer yer bu konuya değinilmiştir: <strong>&ldquo;</strong><strong>Onlara bir peygamber gelmeyedursun, hemen onunla alay ederlerdi.&rdquo;</strong> (Hicr, 11) ve <strong>&ldquo;Andolsun, senden &ouml;nceki peygamberlerle de alay edildi;...&rdquo;</strong> (Enbiya, 41)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&Ouml;zellikle de Peygamber Efendimiz (s.a.a) karşısında İslam&rsquo;ın başından g&uuml;n&uuml;m&uuml;ze kadar bu yola başvurulmuş ve bu şekilde o y&uuml;ce şahsiyetin &ouml;ğretilerinin &ouml;n&uuml;n&uuml;n alınacağı sanılmıştır. Nitekim son zamanlarda İslam&rsquo;ın b&uuml;t&uuml;n d&uuml;nya &ccedil;apında hızlı bir şekilde yayılmasını &ccedil;ekemeyen Siyonistler ve onların yanlılarının &ccedil;abaları bu konuyu a&ccedil;ık bir şekilde g&ouml;stermektedir.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Kur&rsquo;an-ı Kerim&rsquo;i ve tarihi okuyan birisi bu olumsuz faaliyetlerin tarih boyunca olduğunu g&ouml;recektir. Bazen m&uuml;minlerle alay edilmiş, bazen Allah&rsquo;ın ayetleriyle alay edilmiş ve bazen de Allah&rsquo;ın el&ccedil;ileriyle alay edilmiştir.&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Kur&rsquo;an-ı Kerim, İslam d&uuml;şmanlarının Peygamber Efendimiz (s.a.a) ile alay ettiklerini ş&ouml;yle beyan ediyor: <strong>&ldquo;</strong><strong>O ink&acirc;rcılar seni g&ouml;rd&uuml;kleri zaman, seni alaya alıyorlar.&rdquo;</strong> (Enbiya, 36) ve <strong>&ldquo;(Res&ucirc;l&uuml;m!) K&acirc;firler seni g&ouml;rd&uuml;kleri zaman: Sizin il&acirc;hlarınızı diline dolayan bu mu?, diyerek seni hep alaya alırlar. H&acirc;lbuki onlar, &ccedil;ok esirgeyici Allah&#39;ın Kitabını ink&acirc;r edenlerin ta kendileridir.&rdquo;</strong> (Enbiya, 36)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Allah-u Teala, alay edenler karşısında Peygamberimize (s.a.a) yeteceği vadesini veriyordu: <strong>&ldquo;Sana emir olunanı a&ccedil;ık&ccedil;a s&ouml;yle ve ortak koşanlardan y&uuml;z &ccedil;evir! (Seninle) alay edenlere karşı biz sana yeteriz. And olsun onların s&ouml;ylediklerine senin g&ouml;ğs&uuml;n&uuml;n daraldığını (canının sıkıldığını) biliyoruz. Sen şimdi Rabbini hamd ile tespih et ve secde edenlerden ol!&rdquo;</strong> (Hicr, 94 ve 97)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p align=\"center\" dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	<strong>Peygamberlerle alay edenlere m&uuml;hlet verilmiştir ve sonunda cezalandırılacaklardır</strong></p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Kur&rsquo;an&rsquo;ın alaycılara bir m&uuml;ddet meydan verildiğini buyurmaktadır. &Ccedil;&uuml;nk&uuml; Allah zorba padişahlar gibi derhal cezalandırmaz, bilakis onun sonsuz rahmeti, g&uuml;nahk&acirc;rlara da fırsat vermeyi gerektirir. Bu bir ka&ccedil; g&uuml;n m&uuml;hlete aldanıp sonunda cezaya &ccedil;arptırılacaklardır: <strong>&ldquo;Andolsun ki, senden &ouml;nceki peygamberlerle de alay edildi. Ben de o k&acirc;firlere bir s&uuml;re i&ccedil;in m&uuml;hlet verdim. Sonra da tuttum onları cezalandırdım. O vakit azabım nasıl imiş (g&ouml;rd&uuml;ler).&rdquo;</strong> (Rad, 32)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Bu bir ka&ccedil; g&uuml;n m&uuml;hlete aldanmakta olduklarının farkına varmayışlarının sebebi, kendi k&ouml;t&uuml; amelleri ve ıslah olmayışlarıdır. Nitekim Kur&rsquo;an-ı Kerim bu bağlamda ş&ouml;yle buyuruyor: <strong>&ldquo;Kendisine Rabbinin ayetleri hatırlatılıp da ona sırt &ccedil;evirenden, kendi elleriyle yaptığını unutandan daha zalim kim vardır! Biz onların kalplerine, bunu anlamalarına engel olan bir ağırlık, kulaklarına da sağırlık verdik. Sen onları hidayete &ccedil;ağırsan da artık ebediyen hidayete eremeyeceklerdir.&rdquo;</strong> (Kehf, 57)</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Aslında onların o k&ouml;t&uuml; amelleri ve g&uuml;nahları, kalplerine bir ağırlık ve kulaklarına da bir sağırlık olmuştur. Bu y&uuml;zden de anlamazlar.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Alay ettikleri şeyler bir g&uuml;n onlara musallat olacaktır: <strong>&ldquo;And olsun, senden &ouml;nceki peygamberlerle de alay edildi; ama onları alaya alanları, o alay konusu ettikleri şey kuşatıverdi.&rdquo;</strong> (Enbiya, 41)&nbsp;&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	G&uuml;n&uuml;m&uuml;zde Peygamberimizle alay etme olayı geniş bir alanda s&uuml;rd&uuml;r&uuml;lmektedir. Asılsız romanlar, karikat&uuml;rler, filmler, tiyatrolar, Kur&rsquo;an yakma girişimleri, fıkralar ve Peygamberimize hakaret i&ccedil;eren daha nice &ccedil;alışmalar&hellip;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	İslam d&uuml;şmanları Peygamber Efendimizi (s.a.a) ne kadar olumsuz bir şekilde insanlara yansıtmak isteseler, kesinlikle bu ters bir etki doğuracak, insanları o y&uuml;ce şahsiyeti daha iyi tanımaya itecektir. Allah nurunu tamamlayacaktır.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	&nbsp;</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	Kur&rsquo;an-ı Kerim, Peygamber Efendimizi (s.a.a), b&uuml;t&uuml;n bu tahrip edici &ccedil;alışmalar karşında korumuştur. Bize d&uuml;şen g&ouml;rev de, sevgili Peygamberimizin (s.a.a) &ccedil;ehresini bozmak i&ccedil;in yapılan faaliyetler karşısında var g&uuml;c&uuml;m&uuml;zle Peygamberimizi korumak ve d&uuml;şmanların k&ouml;t&uuml; emellerini suya d&uuml;ş&uuml;rmektir. Belki de Peygamberimize (s.a.a) ve onun Ehlibeyti&rsquo;ne (a.s) salavat g&ouml;ndermenin hikmeti de bu olsa gerek. Yani her zaman bazıları Peygamberimize saldıracak ve biz de salavatlarımızla bunlara bir nevi karşılık vermiş olacağız. Onun i&ccedil;in salavat g&ouml;ndermenin fazileti hakkında bir&ccedil;ok rivayet naklolmuştur.</p>\n\n<p dir=\"LTR\" style=\"margin-left:-54.0pt;\">\n	B&uuml;t&uuml;n bunlara ilave olarak yapılması gereken sosyal k&uuml;lt&uuml;rel faaliyetler de her zaman olduğu gibi devam ettirilmelidir.</p>','Kur’an-ı Kerim ve Peygamber Efendimiz (s.a.a) İle Alay','','publish','closed','open','','kuran-i-kerim-ve-peygamber-efendimiz-s-a-a-ile-alay','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3320',0,'post','',0),(3321,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<h5 style=\"text-align: right;\">\n	Kadir Akaras</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Medeniyetlerin &ccedil;atışması ve medeniyetlerin uzlaşması; bu g&uuml;nlerde sık&ccedil;a duyduğumuz kavramlardır.</p>\n\n<p>\n	Eskiden beri siyaset erbabının kullandığı kavramlara hep ş&uuml;pheyle bakarım ve bu bakışım hi&ccedil;bir zaman değişmeyecektir de.</p>\n\n<p>\n	&ldquo;&Ouml;nyargılısın&rdquo; diyebilirler belki; ancak siyasete h&acirc;kim olan etik(!) k&uuml;lt&uuml;r değişmedik&ccedil;e, ben de bu g&ouml;r&uuml;ş&uuml;m&uuml; s&uuml;rd&uuml;receğim.</p>\n\n<p>\n	Bir bakın siyaset d&uuml;nyasının kullandığı kavramlara: Demokrasi, insan hakları, &ouml;zg&uuml;rl&uuml;k, hukuk vs&hellip; Her devlet bunları kendi &ccedil;ıkarları i&ccedil;in kullanmakta, her siyaset&ccedil;i kendi ideolojisi doğrultusunda yorumlamakta ve i&ccedil;ini doldurmaktadır.</p>\n\n<p>\n	Gelelim medeniyetler &ccedil;atışması ya da uzlaşması konusuna:</p>\n\n<p>\n	Bu kavramlar, Amerikalı yazar Samuel Hantington&rsquo;un &ldquo;Medeniyetler &Ccedil;atışması&rdquo; teorisi ile d&uuml;nya g&uuml;ndemine oturmuş ve bir&ccedil;ok tepkiye neden olmuştur. Bu teoriye g&ouml;re, başta İsl&acirc;m medeniyeti olmak &uuml;zere d&uuml;nyanın b&uuml;y&uuml;k medeniyetleri Batı uygarlığı ile savaş ve &ccedil;atışma i&ccedil;inde yaşıyor ve sonu&ccedil;ta Batı, bu savaşın galibi oluyor. Bu arada Amerika gibi Batı &uuml;lkeleri de pratikte aynı savaş yanlısı bu g&ouml;r&uuml;ş&uuml; takip ediyor.</p>\n\n<p>\n	Bu teori, tam da ABD&rsquo;nin yenid&uuml;nya d&uuml;zeni kurma ve k&uuml;reselleşme siyasetiyle uyumlu bir teoridir.</p>\n\n<p>\n	&Ccedil;atışma ve uzlaşma ekleri iki şey arasında olabilecek bir ger&ccedil;ekliğin ifadesidir. H&acirc;lbuki medeniyetin &ouml;z&uuml;ne ve mahiyetine bakıldığında, ikilik g&ouml;r&uuml;lmemekte, tam aksine &ldquo;bir&rdquo;i ve tekliği ifade etmektedir. &Ccedil;&uuml;nk&uuml; medeniyet; insanlığın &ccedil;eşitli b&ouml;lge, zaman ve par&ccedil;alarının oluşturduğu k&uuml;lt&uuml;r&uuml;n genel anlamdaki gelişmesidir. Bu gelişme ise, t&uuml;m insanlığın ortak değeridir. Mevlana, Yunus Emre, Hafız, İbn-i Sina ve Molla Sadra, hangi medeniyetin tekelinde olabilir ki? Aynı şekilde Platon, Aristo, Sokrat, Goethe ve Tolstoy gibiler, hangi medeniyetin &ouml;zeli olabilir? Ayasofya ile Sultanahmet yan yana insanlığın maveraya a&ccedil;ılan niyaz elleridir. İsfahan&rsquo;da İmam Camii ve Roma&rsquo;da Santa Maria Kilisesi aynı insanlığın ruhundaki zarafeti yansıtan mimar&icirc; eserlerdir. Yine Mostar k&ouml;pr&uuml;s&uuml;, Manş t&uuml;neli ve Khacu k&ouml;pr&uuml;s&uuml; insanların birbirine olan hasretini gidermek i&ccedil;in uzanan ellerin birbirine kavuşması ve tokalaşmasıdır. Bu &ouml;rnekleri &ccedil;oğaltabiliriz. Hangi ırk ve millet bunlara tekelci g&ouml;z&uuml;yle bakma cehaletine d&uuml;şebilir ki? Durum b&ouml;yleyken medeniyetler &ccedil;atışması ya da uzlaşması neyi ifade ediyor acaba?</p>\n\n<p>\n	İnsanlığın tarihine baktığımız zaman, bazı insanların hadlerini aşarak her şeyin sahibi olduklarını iddia ettiklerini g&ouml;rebiliriz. Hatta &ldquo;Tanrı, sadece benimdir&rdquo; ya da daha ileri giderek &ldquo;Ben tanrıyım&rdquo; diyenler olmuştur. Diğer tarafta insanlığın vicdanını temsil eden b&uuml;y&uuml;k halk &ccedil;oğunlukları, ellerinde olan her şeyi paylaşmış ve insanlığın g&uuml;n&uuml;m&uuml;ze kadar uzamasını sağlamıştır. Oysa &ldquo;her şey benim&rdquo;ci azınlık, ellerine ge&ccedil;irdikleri g&uuml;c&uuml; bu paylaşımcı &ccedil;oğunluğun aleyhine kullanmış, onları k&ouml;leleştirmeye &ccedil;alışmış, s&ouml;m&uuml;rge asırları ve m&uuml;stemlekeler oluşturmuşlardır.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;z d&uuml;nyasında da, eslafının zalim halefleri t&uuml;m d&uuml;nyaya h&acirc;kim olma sevdasıyla insanlığın ortak değeri olan medeniyeti, Doğu ve Batı diye ikiye ayırıp, diğer yarıya da sahip olmak i&ccedil;in yeni d&uuml;nya d&uuml;zenlerini eski d&uuml;nyadaki zalimlerin mirasları &uuml;zerine kurmaya gayret g&ouml;stermektedirler.</p>\n\n<p>\n	D&uuml;nya halkının, dinlerin ve medeniyetlerin kardeş&ccedil;e yaşama arzusuna karşın bazı zengin ve g&uuml;&ccedil; sahibi devletler d&uuml;nyaya musallat olmak i&ccedil;in medeniyetler &ccedil;atışmasını k&ouml;r&uuml;kl&uuml;yor ve bu yolda adım atıyorlar. &Ouml;rneğin bug&uuml;n Amerika, d&uuml;nyada şiddet yanlısı ve en b&uuml;y&uuml;k g&uuml;vensizlik ve savaş kaynağı olarak biliniyor. Bu devlet gayr-i meşru &ccedil;ıkarları i&ccedil;in d&uuml;nyayı tehdit edip savaşlar &ccedil;ıkarıyor. &Ouml;b&uuml;r yandan batı medyası da medeniyetler savaşı &ccedil;er&ccedil;evesinde İsl&acirc;m dinini şiddet yanlısı olarak lanse etmeye &ccedil;alışıyor. T&uuml;m bu propagandalar &nbsp;İsl&acirc;m dinini, gayr-i meşru &ccedil;ıkarları yolunda bir engel olarak g&ouml;ren &ccedil;evrelerce y&uuml;r&uuml;t&uuml;l&uuml;yor.</p>\n\n<p>\n	Bu z&uuml;mrenin başvurduğu bir y&ouml;ntem, İsl&acirc;m dinini şiddet ve tefrika yanlısı g&ouml;stermektir. Oysa t&uuml;m semav&icirc; dinler, ortak y&ouml;nlere sahiptir ve hepsi y&uuml;ce Allah tarafından insanların saadeti i&ccedil;in g&ouml;nderilmiştir. Ger&ccedil;i ge&ccedil;mişte dinler arasında bazı s&uuml;rt&uuml;şmeler yaşanmıştır; l&acirc;kin t&uuml;m bunlar, birtakım yanlış anlaşılmalar ve bazı mutaassıp insanların tavırlarından kaynaklanmıştır. &Ccedil;&uuml;nk&uuml; semav&icirc; dinler, &ouml;z&uuml; itibariyle barış ve kardeşlik dinidir ve insanları kardeş&ccedil;e yaşamaya davet eder. Bu y&uuml;zden de zaten son yıllarda s&ouml;z konusu dinler, diyalog yolunu tercih etmektedir. &Ouml;rneğin M&uuml;sl&uuml;man ve Hıristiyan &acirc;limler, bir&ccedil;ok ortak oturum d&uuml;zenleyip iki semav&icirc; dinin bakış a&ccedil;ılarında ortak y&ouml;nleri bulmaya ve gerilimleri hafifletmeye &ccedil;alışmışlardır.</p>\n\n<p>\n	Dolaysıyla medeniyetlerin anlaşmazlıklarının sebebi; din&icirc; ve mezheb&icirc; değil, iktisad&icirc; ve siyas&icirc; &ccedil;ıkarlardır. Bu konuda UNESCO&rsquo;nun eski başkanı ve Medeniyetler Birliği Grubu &uuml;yesi Federiko Mayor ş&ouml;yle diyor: &ldquo;Medeniyetler arası u&ccedil;urum dinlerden değil, devletlerin siyas&icirc; sorunlarından kaynaklanır.&rdquo;</p>\n\n<p>\n	Batı devletleri ve onların g&uuml;d&uuml;m&uuml;nde olan medya, kasıtlı olarak dinleri anlaşmazlık kaynağı g&ouml;stermeye ve &ccedil;eşitli yollara başvurarak bu semav&icirc; inan&ccedil;ların kutsallığını yok etmeye ve b&ouml;ylece dinler ve medeniyetler &ccedil;atışmasına zemin hazırlamaya &ccedil;alışıyorlar.</p>\n\n<p>\n	Danimarka&rsquo;da bir gazetede bir karikat&uuml;r&uuml;n yayınlanmasını ve Hz. Peygamber&rsquo;e (s.a.a) yapılan saygısızlığı da aynı &ccedil;er&ccedil;evede değerlendirmek gerekir.</p>\n\n<p>\n	&Ouml;yleyse &ldquo;medeniyet&rdquo; kavramı da, diğer kavramlar gibi, bir g&uuml;&ccedil; olarak haddini aşmışların k&ouml;t&uuml; emellerine kurban edilmek i&ccedil;in kullanılmaktadır.</p>\n\n<p>\n	Medeniyet &ccedil;atışması ya da uzlaşması kavramlarını tarihsel gelenek i&ccedil;inde a&ccedil;ıklarsak, ş&ouml;yle bir c&uuml;mle kurmalıyız:</p>\n\n<p>\n	Zalim ve mazlumların &ccedil;atışması ya da uzlaşması!</p>\n\n<p>\n	Hak ve batılın &ccedil;atışması ya da uzlaşması!</p>\n\n<p>\n	Mustazaf ve m&uuml;stekbirin &ccedil;atışması ya da uzlaşması!</p>\n\n<p>\n	İnsanların ve insan hakları kavramlarını s&ouml;zde savunanların &ccedil;atışması ya da uzlaşması!</p>\n\n<p>\n	Sonu&ccedil;:</p>\n\n<p>\n	Zalim ve mazlum bug&uuml;ne kadar uzlaşamadığına ve yapısal olarak uzlaşamayacağına g&ouml;re, geriye sadece zalim ve mazlumların &ccedil;atışması kalır. Bu da Doğu ve Batı (medeniyetler) arasında değil, her toplumun kendi i&ccedil;inde olacaktır ve medeniyetler &ccedil;atışması asla olmayacaktır. &Ccedil;&uuml;nk&uuml; medeniyet, t&uuml;m insanlığın ortak malıdır. İnsanlık ise, t&uuml;m insanların kardeşliğini istemektedir. Zalimler istemese bile..</p>\n\n<p>\n	Ancak şunu da unutmamak gerekir ki, &ldquo;medeniyetler birliği teorisi&rdquo;ni savunanlar, medeniyetlerin yakınlaşması i&ccedil;in sunacakları pratik yollarda bir&ccedil;ok zorluklarla karşı karşıya kalacaklardır. Medeniyetlerin anlaşmazlıklarını tanıtmak ve giderme yollarını bulmak, &ccedil;ok y&ouml;nl&uuml; ve bağımsız bakış a&ccedil;ısını gerektirir, siyas&icirc; bakış a&ccedil;ısını değil.</p>','Medeniyetler Çatışması','','publish','closed','open','','medeniyetler-catismasi','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3321',0,'post','',0),(3322,1,'2020-05-08 13:19:12','2020-05-08 10:19:12','<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"right\">\n	Rıdvan Murat Altun</p>\n\n<p>\n	Bug&uuml;nler &quot;Fatım&icirc; G&uuml;nler&quot; diye adlandırdığımız g&uuml;nlerdir.</p>\n\n<p>\n	&Uuml;&ccedil; g&uuml;nl&uuml;k d&uuml;nyanın beş para etmez metaına, makamına d&uuml;şk&uuml;n kimselerin d&uuml;nya sevgisi, bug&uuml;nlerden bir g&uuml;nde Hz. Fatıma-i Zehra&#39;nın (<em>selamullahi aleyha</em>) şahadetine sebep oldu. Elbette bu y&uuml;ce semav&icirc; hanımın kalpleri yakan mazlumiyetini aktarmak bu kalemin g&uuml;c&uuml;n&uuml; aşar. Ancak, Ehl-i Beyt&#39;in dertlerine ortak olup, onlarla birlikte g&ouml;zyaşı d&ouml;kmek &uuml;zere, gelmiş ve ge&ccedil;miş kadınların en y&uuml;cesi Hz. Fatıma-i Zehra (<em>selamullahi aleyha</em>) hakkında elimize ulaşan hadisleri kısaca g&ouml;zden ge&ccedil;irecek ve Hz. Peygamber&#39;in m&uuml;barek v&uuml;cudunun par&ccedil;asına reva g&ouml;r&uuml;len zul&uuml;mleri h&uuml;lasa olarak nakledeceğiz.</p>\n\n<p>\n	Rabbul&acirc;lemin&#39;den bug&uuml;nlerin y&uuml;z&uuml; suyu h&uuml;rmetine g&uuml;nahlarımızı bağışlamasını ve bizleri, bu pak-u pakize hanımın yolunda y&uuml;r&uuml;yen halis dostlarından karar kılmasını niyaz ederiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&Uuml;mm&uuml; Ebiha&#39;nın<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> Fazileti</p>\n\n<p>\n	Hz. Zehra Bet&uuml;l&#39;&uuml;n &uuml;st&uuml;nl&uuml;ğ&uuml; ve fazileti hakkında S&uuml;nn&icirc; ve Şi&icirc; kaynaklarda nakledilen rivayetler, ciltler dolduracak kadar &ccedil;oktur. Ancak biz şimdilik S&uuml;nn&icirc; kaynaklardan maksadımıza ulaştıracak kadarını alıp, yine Ehl-i S&uuml;nnet &acirc;limlerinin Hz. Fatıma-i Zehra hakkındaki g&ouml;r&uuml;şlerini naklederek Hz. Zehra-i Merziyye&#39;nin yaratılışında var olan faziletlerin k&uuml;&ccedil;&uuml;k bir kısmını idrak etmeye &ccedil;alışalım.</p>\n\n<p>\n	Hz. Peygamber (s.a.a) bir hadisinde <em>&quot;D&uuml;nya kadınlarının en faziletlileri Hatice, Fatıma, Meryem ve Firavun&#39;un karısı Asiye&#39;dir.&quot;</em><a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> buyurmaktadır.</p>\n\n<p>\n	Diğer bir hadis-i şerifte <em>&quot;Erkeklerin bir&ccedil;oğu kemale ulaşmışlardır. Kadınlardan da İmran kızı Meryem, Muzahim kızı Asiye (Firavun&#39;un karısı), Huveylid kızı Hatice ve Fatıma kemale ulaşmışlardır.&quot;</em><a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> buyurmakta Resulullah (s.a.a).</p>\n\n<p>\n	Bir diğer hadiste Peygamberimiz <em>&quot;Ey Fatıma! D&uuml;nya kadınlarının efendisi olmaktan, bu &uuml;mmetin kadınlarının efendisi olmaktan ve m&uuml;min kadınların efendisi olmaktan hoşnut değil misin?&quot;</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> buyuruyor.</p>\n\n<p>\n	Benzer hadislerde &quot;D&uuml;nya kadınlarının en hayırlıları d&ouml;rt kadındır; onlardan biri de Fatıma&#39;dır. Cennet kadınlarının en faziletlisi d&ouml;rt kadındır; onlardan bir de Fatıma&#39;dır. Cennet kadınlarının efendisi d&ouml;rt kadındır; bunlardan bir de Fatıma&#39;dır.&quot; ibareleri vardır. Bunlar genelde aynı konu i&ccedil;erikli hadislerde ge&ccedil;en ibarelerdir.</p>\n\n<p>\n	İsl&acirc;m &acirc;limleri Kur&#39;&acirc;n&#39;da &ouml;v&uuml;len Hz. Meryem (<em>selamullahi aleyha</em>) ile Hz. Fatıma-i Zehra&#39;yı (<em>selamullahi aleyha</em>) kıyaslayarak, hangisinin daha faziletli olduğu hakkında deliller ileri s&uuml;rerek g&ouml;r&uuml;ş belirtmişlerdir. Bu g&ouml;r&uuml;şleri ve hadisleri kısaca ele alalım.</p>\n\n<p>\n	1- Alus&icirc;, &Acirc;l-i İmr&acirc;n suresinin 42. ayetinde ş&ouml;yle diyor: <em>&quot;Melekler demişti ki: &quot;Ey Meryem, Allah seni se&ccedil;ti, temizledi ve seni d&uuml;nyaların kadınlarına &uuml;st&uuml;n kıldı.&quot;</em> Bu ayetin zahirinden, Meryem&#39;in Fatıma&#39;dan &uuml;st&uuml;n ve faziletli olduğu anlaşılmaktadır. Şunu belirtelim ki, eğer ayette ge&ccedil;en &quot;d&uuml;nyaların kadınlarına&quot; c&uuml;mlesinden kasıt Hz. Meryem&#39;in kendi zamanının kadınları ise, bu s&ouml;z&uuml;m&uuml;z doğrudur. Ancak &acirc;limler, bu ayet hakkında &quot;Meryem, kendi zamanının kadınları i&ccedil;inde en &uuml;st&uuml;n&uuml; ve faziletlisidir.&quot; dediğinden, Fatıma&#39;nın Meryem&#39;den &uuml;st&uuml;n olduğu ortaya &ccedil;ıkar. Zira Hz. Peygamber <em>&quot;Fatıma ge&ccedil;miş ve gelecek t&uuml;m kadınların en faziletlisidir.&quot;</em> buyurmaktadır. Bu hadis ile, Fatıma&#39;nın t&uuml;m kadınların en faziletlisi olduğu g&ouml;r&uuml;ş&uuml; doğrulanır. Zira o, Resulullah&#39;ın ruhudur. Bundan dolayı o, Aişe&#39;den de &uuml;st&uuml;nd&uuml;r.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	2- Suheyl&icirc;, Resulullah&#39;ın (s.a.a) <em>&quot;Fatıma, benim bedenimden bir par&ccedil;adır.&quot;</em> hadisini naklettikten sonra ş&ouml;yle diyor: Hi&ccedil; kimseyi, Resulullah&#39;ın par&ccedil;ası olan Fatıma ile eşit g&ouml;rm&uuml;yorum.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	3- Zerkan&icirc; diyor ki: Makriz&icirc;, Kutbu&#39;l-Huzeyr&#39;i ve İmam Suyut&icirc;&#39;nin a&ccedil;ık delillerle kabul ettikleri g&ouml;r&uuml;ş, Fatıma&#39;nın d&uuml;nya kadınlarının t&uuml;m&uuml;nden, hatta Meryem&#39;den daha faziletli olduğu g&ouml;r&uuml;ş&uuml;d&uuml;r.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	4- Sefarin&icirc; ş&ouml;yle diyor: Fatıma, Hatice&#39;den ve hatta Meryem&#39;den daha &uuml;st&uuml;nd&uuml;r.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	5- İbn Cuken&icirc; de diyor ki: Daha doğru olan g&ouml;r&uuml;ş, &quot;Fatıma, t&uuml;m kadınlardan daha faziletlidir.&quot; g&ouml;r&uuml;ş&uuml;d&uuml;r.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	6- Şeyh Rufa&icirc; ise ş&ouml;yle diyor: &ldquo;Ge&ccedil;mişteki ve g&uuml;n&uuml;m&uuml;zdeki &acirc;limlerin bir&ccedil;oğu, Fatıma&#39;nın t&uuml;m kadınlardan daha &uuml;st&uuml;n olduğunu kabul etmişlerdir.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	7- Dr. Muhammed Tahir el-Kadir&icirc; d&ouml;rt kadının &uuml;st&uuml;nl&uuml;k ve faziletleri hakkındaki hadisleri zikrettikten sonra ş&ouml;yle demektedir: Bu hadislerin arasında &ccedil;elişki yoktur. Zira Meryem, Asiye ve Hatice, kendi zamanlarında yaşayan t&uuml;m d&uuml;nya kadınlarına &uuml;st&uuml;nd&uuml;rler. Lakin Hz. Fatıma&#39;nın &uuml;st&uuml;nl&uuml;ğ&uuml; ve fazileti genel ve mutlaktır; t&uuml;m d&uuml;nyayı ve t&uuml;m zamanları kapsar.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	8- Cuveyn&icirc; Resulullah&#39;tan (s.a.a) ş&ouml;yle naklediyor: <em>&quot;Kızım Fatıma, ger&ccedil;ekten ilkinden sonuncusuna kadar t&uuml;m d&uuml;nya kadınlarının efendisidir.&quot;</em><a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	9- Kunduz&icirc; Resulullah&#39;ın uzun bir hadisin sonunda ş&ouml;yle buyurduğunu nakletmektedir: <em>&quot;Allah, d&ouml;rd&uuml;nc&uuml; defa (yarattığı kullarına) baktığında aralarından Fatıma&#39;yı se&ccedil;ti ve onu t&uuml;m d&uuml;nya kadınlarına &uuml;st&uuml;n kıldı.&quot;</em><a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	10- Suyut&icirc; Resulullah&#39;tan ş&ouml;yle nakleder: <em>&quot;D&ouml;rt kadın, d&uuml;nya kadınlarının efendisidir; İmran kızı Meryem, Muzahim kızı Asiye, Huveylid kızı Hatice ve Muhammed kızı Fatıma. Bunlar arasında en &uuml;st&uuml;n&uuml; ise Fatıma&#39;dır.&quot;</em><a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	Okyanustan k&uuml;&ccedil;&uuml;c&uuml;k bir damlayı sizlere sunduk. Bunlara benzer hadisler bir hayli fazladır. Yazının hacmine dikkat etmek zorunda olduğumuzdan şimdilik bu kadarla yetiniyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hz. Peygamber&#39;den Sonra Sıddikatu&#39;ş-Şehide<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	Resulullah&#39;ın (<em>t&uuml;m varlığımız ayaklarının tozuna feda olsun</em>) kalpleri yakan vefatı ile birlikte, Hz. Fatıma-i Zehra&#39;nın (<em>s.a</em>) kısa hayatında yeni bir sayfa a&ccedil;ıldı. Her şey o g&uuml;n başlamıştı. İmam Ali (<em>a.s</em>) ve &ccedil;ok az olan yaranları Resulullah&#39;ın gus&uuml;l, kefen ve defin işleri ile meşguld&uuml;ler. Sakife&#39;de ise, halifelik makamını ele ge&ccedil;irmek i&ccedil;in, bağrışıp &ccedil;ağrışmaya, k&uuml;f&uuml;rleşmeye ve hatta kavgaya varan &ccedil;ok ciddi tartışmalar yaşanıyordu. İkinci halife &Ouml;mer&#39;in s&ouml;z&uuml;yle bir oldubitti! olan ve g&uuml;ya Allah&#39;ın &uuml;mmeti şerrinden koruduğu! biatleşme ger&ccedil;ekleşti ve Medine sokaklarında insanlar hurma dalları ile biate zorlandı. Biat sırası Haşimoğulları&#39;na geldi. Haşimoğulları İmam Ali&#39;nin evinde toplanmıştı. Biate yanaşmıyorlardı, hatta biri bile. Resulullah&#39;ın d&ouml;neminde cesareti &quot;İzin ver boynunu vurayım ya Resulullah&quot;ı ge&ccedil;meyen &Ouml;mer&#39;in &ouml;nderliğindeki g&uuml;ruh, ellerinde kılı&ccedil;ları ve meşaleleri ile Fatıma-i Zehra&#39;nın (<em>s.a</em>) gam, keder, h&uuml;z&uuml;n dolu evine doğru hareket etti. Kapı ağzında biriken insanlar şaşkınlıkla &Ouml;mer&#39;i ve yanındakileri izliyorlardı. &Ouml;mer kapının yakılmasını emrettiğinde insanlar &quot;Bu evde Fatıma var; burayı mı yakmayı istiyorsun?!&quot; dediler. &Ouml;mer, Fatıma&#39;nın faziletlerini tanımazlığın verdiği c&uuml;retle &quot;Evet, her kim olursa olsun!&quot; yanıtını verdi.</p>\n\n<p>\n	Kapının arkasındaki Fatıma idi. T&uuml;m d&uuml;nya kadınlarının en faziletlisi, en &uuml;st&uuml;n&uuml;, Peygamberin ciğerparesi. Kur&#39;&acirc;n&#39;da &ouml;v&uuml;len Meryem ve Asiye&#39;den daha &uuml;st&uuml;n olan Fatıma. &Ouml;fkesi, Allah&#39;ın ve Resul&uuml;&#39;n&uuml;n &ouml;fkesi olan; hoşnutluğu, Allah&#39;ın ve Resul&uuml;&#39;n&uuml;n hoşnutluğu olan Fatıma. Gel g&ouml;r ki d&uuml;nya sevgisi, sevilmesi emredilen Fatıma&#39;ya &uuml;st&uuml;n gelmişti.</p>\n\n<p>\n	Resulullah&#39;ın vefat etmeden &ouml;nce adını koyduğu karnındaki Muhsin&#39;i ile birlikte Fatıma, kapının arkasında durmuş h&acirc;l&acirc; &Ouml;mer&#39;i yaptığı işten men etmeye &ccedil;alışıyordu. G&ouml;zler ne bebek, ne hamile ve ne de d&uuml;nyanın gelmiş ge&ccedil;miş en faziletli hanımını g&ouml;r&uuml;yordu. Kunfuz efendisinin emriyle kapıya y&ouml;neldi. Kapı kırıldı ve meleklerin kendisi ile sohbet ettiği Fatıma, kapı ile duvar arasında sıkıştı. G&uuml;l&uuml;ş&uuml;yle Peygamberin g&uuml;ld&uuml;ğ&uuml;, gelişiyle Peygamberin ayağa kalktığı, h&uuml;zn&uuml;yle Peygamberin h&uuml;z&uuml;nlendiği, &ouml;fkesiyle Peygamberin &ouml;fkelendiği, Peygamber neslinin kendisiyle devam edeceği Fatıma yere yığıldı.</p>\n\n<p>\n	Karnına &ccedil;arpıp Peygamber neslinden Muhsin&#39;in d&uuml;şmesine sebep olan kapı değildi, d&uuml;nya, makam, mevki sevgisi idi. Fatıma&#39;nın şahadetine sebep olan Peygamber torunu Muhsin&#39;in d&uuml;şmesi değil, ilah&icirc; erdemlerin, faziletlerin ve insanlığın &ccedil;&ouml;kmesi idi.</p>\n\n<p>\n	Olan oldu, ge&ccedil;en ge&ccedil;ti. Fatıma devası olmayan bir hastalığa du&ccedil;ar oldu. O artık yataktadır; gelmiş ge&ccedil;miş en faziletli, en &uuml;st&uuml;n kadın, meleklerin kendisiyle sohbet edip ilah&icirc; l&uuml;tuflara mazhar kıldığı insan, hakkında &acirc;limlerin &quot;onu kimseyle kıyaslamam&quot; dediği, Meryem&#39;den, Asiye&#39;den ve kendi annesi Hatice&#39;den daha &uuml;st&uuml;n olan kadın. Fatıma, t&uuml;m temizliği, t&uuml;m faziletleri, t&uuml;m erdemleri kendinde toplayan hanımefendi. Babasına annelik yapmış en latif ve en zarif ruha sahip varlık.</p>\n\n<p>\n	Son g&uuml;nleridir Fatıma&#39;nın; kendilerinden yardım istendiğinde &quot;Biz artık Ebubekr&#39;e biat ettik, geri d&ouml;nemeyiz&quot; diyen Medineliler, Fatıma&#39;nın ziyaretine geliyorlar. Fatıma t&uuml;m h&uuml;z&uuml;nler, kederler, dertler boğazında d&uuml;ğ&uuml;mlenmiş h&acirc;lde, h&acirc;l&acirc; nasihat etmeye &ccedil;alışıyor. Belki akıllarını başlarına toplarlar da Muttakilerin Mevlası İmam Ali&#39;ye destek olurlar, şayet d&uuml;nya ve ahiretlerini kurtarırlar &uuml;midiyle nasihat ediyor onlara. <em>&quot;gelecektekiler, ge&ccedil;miştekilerin yaptıkları hataların neticesini g&ouml;recekler&quot;</em> diyerek onları uyarıyor.</p>\n\n<p>\n	Ama nafile. Artık &uuml;mitsizce y&uuml;z&uuml;n&uuml; &ccedil;eviriyor Fatıma. Tek tesellisi biraz sonra kavuşacağı babası. Yavrularına sarılıyor Fatıma son bir defa, onları geleceğin belirsizliğine bırakarak.</p>\n\n<p>\n	Mazlumların İmamı Ali&#39;ye, kendisine zulmedenlerin mezarına dahi gelmemesi i&ccedil;in vasiyet ediyor. Gece gus&uuml;l verilmesini, gece kefenlenmesini, gece namazının kılınmasını ve gece defnedilmesini istiyor. Faziletlerini tanımadıkları gibi, mezarını da tanımamalarını istiyor Fatıma. Peygamberden sonra hayatı zifiri karanlık olan Fatıma istiyor bunu, t&uuml;m d&uuml;nya kadınlarının en &uuml;st&uuml;n&uuml;, en şereflisi, en izzetlisi, en faziletlisi.</p>\n\n<p>\n	Son anlarıdır Fatıma&#39;nın; yardımcısı Fizze&#39;den &uuml;st&uuml;n&uuml; &ouml;rtmesini isteyip uzanıyor yatağına. &Ccedil;ok yorgundur Fatıma. Kısacık &ouml;mr&uuml;nde &ccedil;ok şeyler yaşattılar ona. Artık babasının yanına gidip şefkatli kollarında huzur bulmak, &uuml;mmetin kendisinden sonra neler yaptığını şik&acirc;yet etmek istiyor.</p>\n\n<p>\n	Son anlarıdır Fatıma&#39;nın; yery&uuml;z&uuml;n&uuml;n &uuml;zerinde şimdiye kadar adım atmış, nefes almış, secde etmiş en faziletli kadın, son nefeslerini vermek &uuml;zere.</p>\n\n<p>\n	Son anlarıdır Fatıma&#39;nın; h&uuml;z&uuml;nlenmemesi, tek bir g&ouml;zyaşı d&ouml;kmemesi i&ccedil;in d&uuml;nyaları verebileceğimiz Fatıma, bitkin, yaralı, morarmış v&uuml;cudunu &ouml;rten bezin altında sevgili eşi Ali&#39;yi yalnız bırakıp g&ouml;zlerini kapıyor; son nefesini veriyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Yalnız koyup gitti Emir&uuml;&#39;l-M&uuml;minin&#39;i.</p>\n\n<p>\n	Ah! Zehra&#39;nın firakı yaktı, yıktı Ali&#39;yi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Zeynep &#39;annem&#39; diye ağlar sarılmış babasına,</p>\n\n<p>\n	Eli gezer sıcak anne eli, heyhat boşlukta.</p>\n\n<p>\n	Hasan, H&uuml;seyin, sızlar mezar başında,</p>\n\n<p>\n	Ram olur kalpleri, Haydar&#39;ın kollarında.</p>\n\n<p>\n	Ali yalnızdır artık, dertleşir kuyularla.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\"><strong>[1]</strong></a> &Uuml;mm&uuml; Ebiha, Resulullah&#39;ın (s.a.a) Hz. Fatıma-i Zehra&#39;ya takmış olduğu &quot;babasının annesi&quot; manasındaki lakaptır.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\"><strong>[2]</strong></a> Celaluddin Suyut&icirc;, Durru&#39;l-Mensur, c. 2. s. 193, Beyrut, Daru&#39;l-Kutubi&#39;l-Alemiyye baskısı.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\"><strong>[3]</strong></a> Ahmed İbn Hanbel, el-Musned, c. 2. s. 511, Beyrut, Daru Sadir baskısı. İbn Sabbağ Malik&icirc;, el-Fusulu&#39;l-Muhimme, s. 127, Beyrut, Muessesetu&#39;l-Alemiyyi li&#39;l-Matbuat baskısı.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\"><strong>[4]</strong></a> H&acirc;kim Nişabur&icirc;, el-Mustedrek, c. 3. s. 156, Beyrut, Daru&#39;l-Ma&#39;rife baskısı.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\"><strong>[5]</strong></a> Mahmud Alus&icirc;, Ruhu&#39;l-Meani, c. 1. s. 255.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\"><strong>[6]</strong></a> Ravzu&#39;l-Unuf, c. 1. s. 279, Mısır, Mektebetu&#39;l-Kulliyyati&#39;l-Ezheriyye baskısı.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\"><strong>[7]</strong></a> A.g.e. s. 178.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\"><strong>[8]</strong></a> A.g.e.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\"><strong>[9]</strong></a> A.g.e.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\"><strong>[10]</strong></a> A.g.e.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\"><strong>[11]</strong></a> ed-Durretu&#39;l-Beyza fi Menakıbı Fatımati&#39;z-Zehra, s. 33, Lahor basımı, kitabın haşiyesinde.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\"><strong>[12]</strong></a> İbrahim Cuveyn&icirc;, Feraidu&#39;s-Simteyn, c. 2. s. 35.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\"><strong>[13]</strong></a> S&uuml;leyman Kunduz&icirc;, Yenabiu&#39;l-Mevedde, s. 247, 56. bab.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\"><strong>[14]</strong></a> el-Menakıbu&#39;l-Murtezeviyye, s. 113; Menakıbu&#39;z-Zehra, s. 62&#39;den naklen.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\"><strong>[15]</strong></a> Sıddikatu&#39;ş-Şehide, Hz. Fatıma-i Zehra&#39;nın &quot;en doğru s&ouml;zl&uuml;, şehit hanım&quot; anlamındaki lakabıdır.</p>\n	</div>\n</div>','Eyyam-ı Fatımiyye','','publish','closed','open','','eyyam-i-fatimiyye','','','2020-05-08 13:19:12','2020-05-08 10:19:12','',0,'http://islamex.com/?p=3322',0,'post','',0),(3323,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>, Hz. Ali&rsquo;nin (a.s) kısa hilafeti d&ouml;neminde buyurmuş olduğu 239 hutbe, 79 mektup ve 480 hikmetli kısa s&ouml;zden oluşan bir kitaptır. Seyyid Raz&icirc;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a> adıyla meşhur olan ve b&uuml;y&uuml;k Şia &acirc;limlerinden biri sayılan Muhammed b. Hasan el-Musav&icirc; (359-406) s&ouml;z konusu hutbe, mektup ve kısa s&ouml;zleri bir araya toplayarak değerli bir eser oluşturmuş ve bu eseri <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> olarak adlandırmıştır. O, bu değerli kitabı hicr&icirc; 400 yı&shy;lında kaleme almıştır. <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> yazarı Seyyid Raz&icirc;, bu eseri oluşturma hedefi hususunda kitabın &ouml;n&shy;s&ouml;z&uuml;nde ş&ouml;yle demektedir:</p>\n\n<p>\n	&ldquo;&Ouml;mr&uuml;m&uuml;n baharındayken ve &ouml;m&uuml;r dalım hen&uuml;z ta&shy;zeyken, İmamların (a.s) &ouml;zellikleri ve faziletleri hak&shy;kında bir kitap (Hasaisu&rsquo;l-Eimme) yazmaya başladım. Bu kitapta, o zatların g&uuml;zel ve değerli s&ouml;zleri vardı. Elbette bu kitabın başında da belirttiğim gibi, bu işe belli bir hedef ve niyetle giriş&shy;tim. Ama İmam Ali&rsquo;nin (a.s) &ouml;zg&uuml;n hususiyetlerini yazdıktan sonra bu kitabı b&ouml;l&uuml;mlere ve kısımlara ayırdım. Son b&ouml;l&uuml;m&uuml;nde uzun hutbeler ye&shy;rine, &ouml;ğ&uuml;tlerini hikmetlerini, &ouml;rneklemelerini ve kısa edeb&icirc; s&ouml;zlerini bir araya topladım.&rdquo;</p>\n\n<p>\n	&ldquo;Bazı dostlarım bu kitabı okuyunca &ccedil;ok beğenip &ouml;v&shy;d&uuml;&shy;ler, fesahat ve belagati ile eşsizlik ve &ouml;zg&uuml;nl&uuml;ğ&uuml;ne hayran oldular. Bu nedenle benden İmam Ali&rsquo;nin (a.s) &ccedil;eşitli dallarda ve konulardaki &ouml;ğ&uuml;t, yazı, hutbe ve hik&shy;metli s&ouml;zlerini toplayarak derlememi istediler. Onlar İmam Ali&rsquo;nin (a.s) bu s&ouml;zleri&shy;nin fesahat ve belagatini, Arap&ccedil;anın incileri, din&icirc;-d&uuml;n&shy;yev&icirc; s&ouml;zlerin nuran&icirc; olduğunu &ccedil;ok iyi biliyorlardı; &ccedil;&uuml;nk&uuml; b&ouml;ylesi &ouml;zellikler hi&ccedil;bir beşer&icirc; s&ouml;z ve kitapta bir araya gelmemiştir. İmam Ali (a.s), fesahatin kapısı, belagatin temeli ko&shy;numundadır. Fesahat ve belagatin gizlilikleri onun s&ouml;zle&shy;rinde tecelli etmiş ve onunla bir d&uuml;zene girmiştir. Her ha&shy;tip onun &ouml;rneklendirmelerini almış, her vaiz onun s&ouml;zle&shy;rinden yararlanmıştır. Buna rağmen o, herkesten ileri&shy;dedir ve onlar İmam Ali&rsquo;den (a.s) geri kalmışlardır. Zira onun s&ouml;zlerinde il&acirc;h&icirc; ilmin izi ve Peygamber&rsquo;in (s.a.a) kokusu vardır. Ben de bu isteklerine icabet ettim ve telif ettiğim bu eserin adını da <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> koydum.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabı 1000 yıl boyunca s&uuml;rekli ilim, edep ve il&acirc;h&icirc; &ouml;ğretiler semasında nurlu bir g&uuml;neş gibi parlamış, ışık sa&ccedil;mış; İngilizce, Fransızca, Almanca, Fars&ccedil;a, Urduca ve T&uuml;rk&ccedil;e dillerine terc&uuml;me edilip basıl&shy;mıştır. İsl&acirc;m bilginleri bu kitap i&ccedil;in sayısız şerhler, talikalar, l&uuml;gat a&ccedil;ıklamaları, lafız beyanları, se&ccedil;meler, &ouml;zetler, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;da Gezintiler</em> ve <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;dan Dersler</em> adı altında sayısız kitaplar kaleme al&shy;mışlardır.</p>\n\n<p>\n	Merhum Muhaddis Nur&icirc;, Seyyid Raz&icirc;&rsquo;nin <em>Hesaisu&rsquo;l-Eimme</em> adlı kitabının bir n&uuml;shasının Şeyh Hadi &Acirc;l-i Kaşifu&rsquo;l-Gıta&rsquo;nın k&uuml;t&uuml;phanesinde ve bir n&uuml;shasının da Hindistan Rambur K&uuml;t&uuml;phanesi&rsquo;nde bulunduğunu s&ouml;ylemiştir. Aynı zamanda hicr&icirc; 1369 yı&shy;lında da Necef-i Eşref&rsquo;te de basılmıştır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Yazıldığı ilk yıllarda, bir kitap hakkında doğru d&uuml;r&uuml;st bir h&uuml;k&uuml;m vermek m&uuml;mk&uuml;n değildir. Şahsi sevgi, kin ve &ouml;nyargılar, zayıf ve g&uuml;&ccedil;l&uuml; noktaların gizli kalması ve benzeri sebepler kitabın ger&ccedil;eğinin gizli kalmasına veya değişik g&ouml;sterilmesine sebep olabi&shy;lir. Ama bin yıldır bilginlerin fikirlerini &uuml;zerinde yoğunlaştırdıkları, ince g&ouml;r&uuml;şl&uuml; d&uuml;&shy;ş&uuml;n&uuml;rlerin bilgisine ve basiretli insanların g&ouml;r&uuml;ş&uuml;ne su&shy;nulan bir kitapta bu t&uuml;r ihtimaller d&uuml;ş&uuml;n&uuml;lemez. B&uuml;t&uuml;n bunlara rağmen bir kitap, değerini korumuş ve dikkatleri kendi &uuml;zerinde odaklandırmışsa bu, o kitabın &ouml;nem ve y&uuml;ksek değerini g&ouml;sterir.</p>\n\n<p>\n	<strong>Bilginlerin İtirafları</strong></p>\n\n<p>\n	Farklı İsl&acirc;m mezheplerinden bir&ccedil;ok edebiyat&ccedil;ı ve ilim erbabı, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabını &ccedil;ok dakik bir şe&shy;kilde incelemiş, hakkında değişik g&ouml;r&uuml;şler belirtmişlerdir. Araştırmalarının sonunda kısaca şu itiraflarda bulunmuş&shy;lardır:</p>\n\n<p>\n	1- İbn Ebi&rsquo;l-Hadid ş&ouml;yle demektedir: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın bir tek satırı, İbn Nubate&rsquo;nin bin satırına be&shy;deldir. Oysa İbn Nubate, bilginlerin ortak g&ouml;r&uuml;ş&uuml; esa&shy;sınca kendi asrının yeg&acirc;ne hatibi ve usta konuşmacısıydı.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	2- Dr. Zeki M&uuml;barek ise ş&ouml;yle diyor: &ldquo;Başka &ccedil;aresi yok, a&ccedil;ık bir şekilde itiraf etmeliyiz ki, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> muteber bir kaynağa sahiptir. Aksi takdirde Şi&icirc;lerin, yery&uuml;z&uuml;nde belagat ve fe&shy;sahat şaheseri s&ouml;zler s&ouml;ylemekte insanların en &uuml;st&uuml;n&uuml; olduğunu s&ouml;ylememiz gerekecektir.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a></p>\n\n<p>\n	3- Alus&icirc; de ş&ouml;yle diyor: &ldquo;Ali b. Ebu Talib&rsquo;in hutbele&shy;rini i&ccedil;eren <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>, il&acirc;h&icirc; kelam nurunun bir ışığı&shy;dır ve nebev&icirc; mantık fesahati ile parlayan bir g&uuml;neştir.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	4- &Uuml;stat Halil Hindav&icirc; ş&ouml;yle diyor: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> gibi farklı b&ouml;l&uuml;mlerinin, bir tek &uuml;slupla ve bir kişi tarafından yazılan bir başka kitap g&ouml;remiyorum. Bu y&uuml;zden &ouml;nemle vurguluyor ve tekrar ediyorum ki, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> bir tek şahıstan ortaya &ccedil;ıkmış ve ona bir tek nefes &uuml;flenmiştir.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a></p>\n\n<p>\n	5- Mersef&icirc; ise ş&ouml;yle diyor: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa,</em> <em>Kur&rsquo;&acirc;n</em>&rsquo;ın fesahat, mucize, hidayet, ilim ve hikmet nuru i&ccedil;in canlı bir &ouml;rnektir. Bu kitap deha sahibi bilginlerin, se&ccedil;kin filo&shy;zofların ve b&uuml;y&uuml;k hikmet sahibi kimselerin kitapla&shy;rında g&ouml;r&uuml;lmeyen nurlu &ouml;ğ&uuml;tler, siyas&icirc; kanunlar ve y&uuml;ce hik&shy;metlerle doludur.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	6- Yazıcı??? da ş&ouml;yle s&ouml;ylemektedir: &ldquo;Eğer ilim, edep ve yazı a&ccedil;ısından rakiplerine &uuml;st&uuml;n gelmek istiyorsan, <em>Kur&rsquo;&acirc;n</em> ve <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı ezberlemen gerekir.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a></p>\n\n<p>\n	7- Alus&icirc; Bağdad&icirc; ş&ouml;yle diyor: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>, M&uuml;minlerin Em&icirc;ri İmam Ali&rsquo;nin (a.s) hutbelerini i&ccedil;ermekte olup, yaratıkların s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;nde ve Allah&rsquo;ın s&ouml;z&uuml;n&uuml;n altında bir kitaptır. Mucize derecesine &ccedil;ok yakın, haki&shy;kat ve mecaz yollarını ortaya koyan bir şaheserdir.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a></p>\n\n<p>\n	8- Yine İbn Ebi&rsquo;l-Hadid ş&ouml;yle diyor: &ldquo;Fesahat ve belagat &ouml;ğrenmek ve s&ouml;zlerin &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; bilmek isteyenler, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki hutbeler &uuml;zerinde d&uuml;ş&uuml;nmelidirler. Zira Allah ve Resul&uuml;&rsquo;n&uuml;n s&ouml;z&uuml; dışında hangi s&ouml;zle mukayese edilirse edilsin, karanlık bir taş karşısında parlak bir yıldız gibi durmaktadır. Ayrıca bu kitaptaki aydınlığı, nuraniyeti ve azameti g&ouml;rmeli; nasıl bir korku ve dehşet yarattığını algılamalıdırlar. Allah bu kitabın konuşmacısını (Hz. Ali&rsquo;yi) en hayırlı m&uuml;k&acirc;fatlarla m&uuml;k&acirc;fatlandırsın. İmam Ali bazen kılıcıyla İsl&acirc;m&rsquo;ı savunmuş, bazen de dili, beyanı, fikri ve kalbiyle İsl&acirc;m d&uuml;şmanlarının karşısında durmuştur. Cihat hususunda o, m&uuml;cahitlerin efendisi, nasihatte vaizlerin en etkilisi, fıkıh ve tefsirde fakih ve m&uuml;fessirlerin re&shy;isi, adalet ve tevhitte adil ve muvahhitlerin &ouml;nderidir. Allah&rsquo;a hi&ccedil; de zor değildir b&uuml;t&uuml;n &acirc;lemi bir insanda toplaması.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<p>\n	9- İbn Ebi&rsquo;l-Hadid bir başka yerde ise ş&ouml;yle demekte&shy;dir: &ldquo;Tevhit, adalet ve benzeri il&acirc;hiyat konuları, bu il&acirc;h&icirc; şahsın s&ouml;zleri olmaksızın asla anlaşılamaz. B&uuml;&shy;y&uuml;k sahabelerden nakledilen s&ouml;zlerin hi&ccedil;birinde bu t&uuml;r konuşmalara rastlamak m&uuml;mk&uuml;n değildir. Belki bu konuşmalar akıllarından dahi ge&ccedil;miyordu. Zira akıllarından ge&ccedil;miş olsaydı, beyan ederlerdi. Evet, bu Ali&rsquo;nin (a.s) en b&uuml;y&uuml;k faziletlerinden biridir.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[12]</a></p>\n\n<p>\n	10- Dr. Zeki M&uuml;barek diyor ki: &ldquo;Ben &ouml;yle ina&shy;nıyorum ki, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabını okumak insandaki cesaret ruhunu, mertliği ve nefis azametini g&uuml;&ccedil;lendir&shy;ir. Zira <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabı, zorluklara aslanlar gibi g&ouml;ğ&uuml;s geren g&uuml;&ccedil;l&uuml; bir ruhtan ortaya &ccedil;ıkmıştır.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a></p>\n\n<p>\n	11- Muhammed Emin Nevev&icirc; ş&ouml;yle diyor: &ldquo;Ali (a.s) b&uuml;t&uuml;n <em>Kur&rsquo;&acirc;n</em>&rsquo;ı ezberlemiş ve b&uuml;t&uuml;n sırlarından haber&shy;dardı. Kur&rsquo;&acirc;n, Ali&rsquo;nin eti ve kanıyla karışmıştır. Bu ger&shy;&ccedil;eği sadece <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> okuyanlar anlayabi&shy;lirler.&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a></p>\n\n<p>\n	12- &Uuml;stat Emin Nahle ş&ouml;yle ediyor: &ldquo;Her kim nefis hastalığının iyileşmesini istiyorsa,, İmam. Ali&rsquo;nin (a.s) <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki s&ouml;zlerine y&ouml;nelmeli ve o kitabın ışı&shy;ğında y&uuml;&shy;r&uuml;meyi &ouml;ğrenmelidir.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a></p>\n\n<p>\n	13- Muhammed Emin Nevev&icirc;, İmam Yahya Ye&shy;men&icirc;&rsquo;nin <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> hakkındaki şu s&ouml;zlerini nakletmektedir: &ldquo;Her g&uuml;&ccedil;l&uuml; konuşmacı Ali&rsquo;nin (a.s) s&ouml;zlerinin manasından i&ccedil;miş ve her belagat sahibi hatip onun metoduyla konuşmaya &ccedil;alışmıştır. Ali fesahat ve belagatın kaynağı, y&uuml;kl&uuml; yağmurların bulutudur.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a></p>\n\n<p>\n	14- Abbas Mahmud Ukad ş&ouml;yle diyor: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabında tevhit ayetlerinin ve il&acirc;h&icirc; hikmetlerin feyizleri vardır ve bu feyizler, il&acirc;h&icirc; &ouml;ğretileri ve tevhid&icirc; ilkeleri &ouml;ğrenmek isteyenlerin zihnini genişletmekte, ba&shy;siret sahibi kılmaktadır.&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[17]</a></p>\n\n<p>\n	15- Muhammed Abduh ş&ouml;yle diyor: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı m&uuml;talaa edince, fesahat devleti ve belagat aza&shy;meti g&ouml;z&uuml;mde tecess&uuml;m etti. Bu y&uuml;zden yakin ettim ki bu devletin y&ouml;neticisi, bu azametin kahramanı ve muzaffer bayraktarı hi&ccedil; ş&uuml;phesiz Ali b. Ebu Talib&rsquo;tir. <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın İmam Ali&rsquo;nin (a.s) s&ouml;zleri olduğundan ş&uuml;phe eden&shy;lerin boş hayalleri g&ouml;zlerimde yok oldu, bozuk d&uuml;ş&uuml;nce&shy;leri ve batıl hayalleri silinip gitti.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[18]</a></p>\n\n<p>\n	16- Corc Jardak ş&ouml;yle diyor: &ldquo;Ali b. Ebu Talib, akıl a&ccedil;ısından eşsiz bir insandı. İmam Ali İsl&acirc;m&rsquo;ın kutbu, İsl&acirc;m&icirc; &ouml;ğretilerin kaynağı ve Arap ilimlerinin &ccedil;eşmesiydi. Araplar arasında varolan b&uuml;t&uuml;n ilimlerin temelini hi&ccedil; ş&uuml;phe yok İmam Ali atmıştır veya en azından bu konuda b&uuml;y&uuml;k bir katkıya sahiptir.&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	17- 255 yılında vefat eden Cahiz ise Hz. Ali&rsquo;nin (a.s) bir tek c&uuml;mlesi hakkında ş&ouml;yle demektedir: &ldquo;Allah-u Teala bu kısa c&uuml;mleye, sahibinin temiz niyeti ve takva&shy;sıyla uyum arz eden azametten bir elbise, hikmet nurun&shy;dan bir perde giydirmiştir.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[20]</a></p>\n\n<p>\n	Hz. Peygamber&rsquo;in (s.a.a) ashabı arasında bir grup kimse il&acirc;h&icirc; ve manev&icirc; a&ccedil;ıdan y&uuml;ce makamların sahibi olmuşlardır. Ama onların hi&ccedil;birinin, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> gibi canlı ve olumlu bir eser bıraktığı g&ouml;r&uuml;lmemiştir. Hatta <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın nicelik a&ccedil;ısından onda biri, ni&shy;telik a&ccedil;ısından ise binde biri kadar dahi başkalarından miras kalmamıştır. Bu y&uuml;zden ger&ccedil;ek&ccedil;i olan bir araştırmacı, başkaları hakkında nakledilen o makam ve dereceler hu&shy;susunda ş&uuml;pheye d&uuml;şer ve bu nakledilenler hususunda birtakım bağnazlıkların, taraftarlığın, uydurma ve tahrifin rol oynadığı ihtimalini kabul eder. Ama <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> gibi aydın ve canlı bir eserin varlığı, bir ışığın g&uuml;neşin varlı&shy;ğına delaleti gibidir. Zira ilim ve sanat, uydurulacak bir şey değildir. Marifet ve ilimleri Ali b. Ebu Talib&rsquo;in (a.s) derece&shy;sine ulaşamayan bir insan, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> gibi bir kitabı asla yazamaz.</p>\n\n<p>\n	D&uuml;nyada bir &uuml;st&uuml;nl&uuml;k ve deha elde eden kimseler hi&ccedil; ş&uuml;phesiz insanların dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;, haset, it&shy;ham ve k&ouml;&shy;t&uuml;l&uuml;klerinden uzak kalmaz. Deha sahibi insanların ve hatta il&acirc;h&icirc; peygamberlerin hi&ccedil;birisi bu t&uuml;r ithamlardan kurtulamamışlardır. Bu nedenle <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı telif eden ve beyan eden kimse de bu kınama ve eleştirilerden korunamamıştır. Ama yaptığım araştırmalarda da g&ouml;rd&uuml;ğ&uuml;m gibi hi&ccedil; kimse, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın fesahat ve belagatı a&ccedil;ısından bir şek ve ş&uuml;pheye asla d&uuml;şmemiştir. Nitekim g&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi d&uuml;nyada bir&ccedil;ok edebiyat&ccedil;ı ve belagat sahibi kimseler de <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı &ouml;vm&uuml;ş, &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; kabul etmişlerdir. Kur&rsquo;&acirc;n ve Nebiyy-i Ekrem&rsquo;in (s.a.a) s&ouml;z&uuml;nden sonra eşsiz benzer&shy;siz olduğunu kabul etmişlerdir.</p>\n\n<p>\n	Arap edebiyat ve belagat&ccedil;ilerinin <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabının belagati hususunda hi&ccedil;bir ş&uuml;phe ve ithama d&uuml;şmemelerinin nedeni, belki de onun bir benzerini getirmekten aciz ve g&uuml;&ccedil;s&uuml;z kalışları&shy;dır. İşte bu y&uuml;zden de <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ifade etmek zorunda kalmışlardır.</p>\n\n<p>\n	Daha &ouml;nce de beyan ettiğimiz gibi bir şey hakkında bin yıl sonra verilen bir h&uuml;k&uuml;m, her t&uuml;rl&uuml; sapmadan ve kusur&shy;dan uzaktır. Bu s&ouml;z&uuml;n daha iyi anlaşılması i&ccedil;in değerli okuyucuların, hatta Şi&icirc; olmayan bir&ccedil;ok eleştirmen ve ede&shy;biyat&ccedil;ıların s&ouml;zlerine dikkat etmelerini istiyorum.</p>\n\n<p>\n	<strong>İmam Ali&rsquo;nin (a.s) S&ouml;z&uuml;n&uuml;n Değerlendirilmesi</strong></p>\n\n<p>\n	Bazı edebiyat ve belagat bilginleri, Hz. Ali&rsquo;nin (a.s) s&ouml;zlerini d&uuml;nyadaki diğer edebiyat&ccedil;ıların s&ouml;zleri ile mu&shy;kayese etmek, yorum ve tahlile t&acirc;bi tutmak istemişlerdir ve bu yolda olduk&ccedil;a ince ve derin araştırmalar yapmış&shy;lardır. Bunlardan bazılarına yer vermek istiyo&shy;ruz:</p>\n\n<p>\n	1- İbn Ebi&rsquo;l-Hadid M&uuml;tezil&icirc;, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın hut&shy;belerinden birini şerh edip a&ccedil;ıkladıktan sonra, İmam Ali&rsquo;nin s&ouml;z&uuml; ile İbn Nubate&rsquo;nin s&ouml;z&uuml;n&uuml;n mukayesesi adı altında bir b&ouml;l&uuml;m a&ccedil;mış ve ş&ouml;yle demiştir: &ldquo;Burada b&uuml;&shy;y&uuml;k hatip Abdurrahim b. Nubate&rsquo;nin hutbelerinden bir b&ouml;l&uuml;m&uuml;ne yer vereceğiz. Bu hutbeler bazı a&ccedil;ılardan diğer hutbelerle karşılaştırıldığında, bunların daha incelikli ve &uuml;st&uuml;n oldukları g&ouml;ze &ccedil;arpmaktadır. İnsanlar, İbn Nubate&rsquo;nin hutbelerinin aşığı olmuşlardır. B&uuml;t&uuml;n uzman&shy;lar, İbn Nubate&rsquo;nin &ouml;ğ&uuml;tlerinin son de&shy;rece g&uuml;zel ve &ccedil;ekici olduğu konusunda ittifak etmişlerdir.&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Ardından İbn Nubate&rsquo;nin ş&ouml;yle başlayan &ouml;ğ&uuml;t dolu hutbelerinden birini nakletmiştir: &ldquo;Ey insanlar, hazır&shy;lıklı olun; aranızda g&ouml;&ccedil; zili &ccedil;alınmıştır. &Ouml;nce &ccedil;ıkın; ş&uuml;phe&shy;siz ki teslim alınacağınız an yaklaşmıştır.&rdquo;</p>\n\n<p>\n	Daha sonra bu hutbenin bazı kelimelerini inceleyerek ş&ouml;yle demiştir: &ldquo;Bir yerde &lsquo;kahkari&rsquo; kelimesi bir satı&shy;rın yarısında tekrarlanmıştır ve bu, edeb&icirc; a&ccedil;ıdan olumlu sayılmaz. Kaldı ki, bu hutbenin i&ccedil;indeki bazı kelimeler de kulağa asla hoş gelmemekte ve konuşma adabından uzak insanların s&ouml;zlerini andırmaktadır.&rdquo;</p>\n\n<p>\n	Diğer c&uuml;mleleri hakkında ise ş&ouml;yle demiştir: &ldquo;Bu c&uuml;mle&shy;ler ne zarif bir anlama sahiptir, ne de lafız a&ccedil;ısından tatlı ve akıcıdır.&rdquo;</p>\n\n<p>\n	Evet, eğer bu kelimelerden bir teki <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da g&ouml;r&uuml;lm&uuml;ş olsaydı, biz onu &ouml;vmezdik ve dolayısıyla da bu kitap sıradan bir kitap sayılırdı.</p>\n\n<p>\n	2- Kalakşend&icirc;, Subhu&rsquo;l-A&rsquo;şa adlı kitabında ş&ouml;yle di&shy;yor: &ldquo;M&uuml;minlerin Em&icirc;ri Ali (a.s) ş&ouml;yle buyurmuş&shy;tur: <em>&lsquo;Her insanın değeri, g&uuml;zel yaptığı şeyledir.&rsquo;</em> Şairin biri de Hz. Ali&rsquo;nin bu s&ouml;z&uuml;ndeki anlamı aynı şekilde kendi şiirine yan&shy;sıtmıştır:</p>\n\n<p>\n	Ey beni kınayan! Bırak beni de değerim artsın</p>\n\n<p>\n	İnsanların kıymeti, g&uuml;zel yaptığı şeyledir.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[22]</a></p>\n\n<p>\n	Sadece bu şiirin ikinci mısrası bir&ccedil;ok kusurlarıyla Ali&rsquo;nin (a.s) s&ouml;z&uuml;n&uuml;n anlamını i&ccedil;ermektedir. Ama burada &ldquo;kullu-mriin&rdquo; (her insan) lafzı yerine &ldquo;kullun-nas&rdquo; (b&uuml;t&uuml;n insanlar) kelimesi kullanılmıştır ve iki &ldquo;nun&rdquo;, aralarında bir tek sakin harf yer alacak şekilde bir araya getirilmiştir. C&uuml;mlenin orijinalinin başındaki &ldquo;fa&rdquo; edatı ise, gereksiz ve faydasızdır. Dolayısıyla iki c&uuml;mle aynı anlam i&ccedil;erdiği h&acirc;lde, şairin s&ouml;z&uuml; edeb&icirc; a&ccedil;ıdan bir&ccedil;ok eksiklikler i&ccedil;ermektedir.</p>\n\n<p>\n	3- George Jordac,<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[23]</a> &ouml;nce Ali b. Ebu Talib&rsquo;in h&uuml;rri&shy;yet hakkında s&ouml;ylediği, <em>&ldquo;Asla başkasının kulu olma; ş&uuml;phesiz ki Allah seni h&uuml;r yaratmıştır.&rdquo;</em> buyruğuna, ardından &Ouml;mer b. Hattap&rsquo;ın da bu anlamda s&ouml;ylemiş olduğu, &ldquo;İnsanları nasıl k&ouml;le edersiniz? Oysa anneleri onları h&uuml;r doğurmuştur.&rdquo; s&ouml;z&uuml;ne değindikten sonra ş&ouml;yle demiştir: &ldquo;Burada g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Ali b. Ebu Talib&rsquo;in s&ouml;z&uuml; ile &Ouml;mer b. Hattab&rsquo;ın s&ouml;z&uuml; arasında temelde &ccedil;ok b&uuml;y&uuml;k farklılıklar vardır. Zira ilk olarak &Ouml;mer&rsquo;in s&ouml;z&uuml;nde yer alan h&uuml;rriyet kelimesi diğer &ccedil;ağdaşların kullandığı gibi k&ouml;lelik kavramının karşıtı olarak kullanılmıştır; &ccedil;&uuml;nk&uuml; o zamanlar insanlar k&ouml;le ve cariye olarak alınıp satılıyordu. Ancak Ali b. Ebu Talib&rsquo;in s&ouml;z&uuml; geniş anlamda bir h&uuml;rriyet ve &ouml;zg&uuml;rl&uuml;ğ&uuml; kapsamaktadır ve insan varlığının &ouml;nemli bir boyutunu i&ccedil;ermektedir.&rdquo;</p>\n\n<p>\n	&ldquo;İkinci olarak &Ouml;mer sadece k&ouml;le sahiplerine seslenmiş ve insanları neden k&ouml;leleştirdiklerini onlara sormuştur. Oysa onlara nasihat etmenin hi&ccedil;bir fay&shy;dası yoktur. Ancak Ali b. Ebu Talib burada bizzat k&ouml;lelere seslenmekte, onlara &ouml;zg&uuml;rl&uuml;k ruhunu aşılamaktadır. Onlara, kendilerine dayanmalarını ve yaratılış d&uuml;zeninin aksine kendilerini k&ouml;le edinenlere karşı kıyam etmele&shy;rini s&ouml;ylemektedir. Hz. Ali (a.s) bu kısa s&ouml;z&uuml;yle k&ouml;lelerin kalbine heyecan tohumu ve s&ouml;m&uuml;rgecilerin boyunduru&shy;ğundan kurtuluş &uuml;midini ekmektedir.&rdquo;</p>\n\n<p>\n	&ldquo;&Uuml;&ccedil;&uuml;nc&uuml; olarak &Ouml;mer, insanların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; annelerinden doğuşuna bağlamıştır, oysa Ali b. Ebu Talib, &ouml;zg&uuml;rl&uuml;ğ&uuml;n k&ouml;kenini il&acirc;h&icirc; bir takdire, s&uuml;nnete (tekvin&icirc; yasaya) ve yaratılış &acirc;lemine dayandır&shy;mıştır. Bu da ş&uuml;phesiz ki, anneden doğuştan kaynaklanan &ouml;zg&uuml;rl&uuml;kten &ccedil;ok daha geniş ve k&ouml;kl&uuml; bir anlam ifade et&shy;mektedir.&rdquo;</p>\n\n<p>\n	<strong>İmam Ali&rsquo;nin (a.s) S&ouml;zlerinin Toplanması</strong></p>\n\n<p>\n	İmam Ali&rsquo;nin (a.s) ashabı arasında b&uuml;y&uuml;k bir aşk ve tutkunlu&shy;ğun yanı sıra basiret ve ilim sahibi olan, aynı zamanda rical &acirc;limlerinin de ifade ettiği gibi, doğru s&ouml;zl&uuml;, doğru inan&ccedil;lı ve g&uuml;venilir olan bir grup vardı. Bunlar, İbn Abbas, Kumeyl b. Ziyad, H&acirc;ris-i A&rsquo;ver, R&uuml;şeyd-i Hecer&icirc;, Meysem-i Temmar, Hucr b. Adiyy, Esbağ b. Nubate, Sa&rsquo;saa b. Suhan, Nuf el-Bekkal&icirc;, Zirar b. Zamure, Zeyd b. Vehb gibi y&uuml;ce makama ve b&uuml;y&uuml;k bir &uuml;ne sahip kimselerdi. Ha&shy;yatlarının da tanıklık ettiği gibi, aydın kalpli olan bu in&shy;sanlar, bizzat kendi zamanlarında artık bundan b&ouml;yle hila&shy;fet makamına Ali b. Ebu Talib gibi birinin ge&ccedil;emeyece&shy;ğini, g&ouml;ky&uuml;z&uuml;n&uuml;n Ali gibi birinin sesini asla duymayacağını anlamışlardı. İşte bu y&uuml;zden s&uuml;rekli Hz. Ali ile birlikte bulunuyor, can-ı g&ouml;n&uuml;lden s&ouml;zlerini dinliyorlardı.</p>\n\n<p>\n	Sabırsız &acirc;şıklar, Cuma ve Bayram namazlarında camilerde, savaş mey&shy;danlarında, genel toplantılarda ve &ouml;zel oturumlarda Hz. Ali&rsquo;nin s&ouml;ylediği s&ouml;zleri Arapların yaygın &acirc;deti olduğu &uuml;zere hafızalarına kaydediyor, başkaları i&ccedil;in naklediyor ve bunların yavaş yavaş yazı, mecmua ve kitap h&acirc;line gelmesini sağlıyorlardı. Hatta Hz. Ali&rsquo;nin (a.s) bulunduğu savaşlara katılan ve herkesten daha &ccedil;ok Hz. Ali&rsquo;nin (a.s) s&ouml;zle&shy;rinin &acirc;şığı olan Zeyd b. Vehb, <em>Kitabu&rsquo;l-Huteb</em> adında bir kitap yazdı. Kendisi hicr&icirc; 96 yılında vefat etmesine rağmen kitabı beşinci asra kadar ulaşmıştır. Zira Şeyh Tus&icirc;, <em>Rical</em> kitabının fihristinde o kitaptan da rivayet etmiştir.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[24]</a></p>\n\n<p>\n	Ondan sonra yazılan, zahiren şu anda &ouml;rneği bulunma&shy;yan, sadece rical ve terc&uuml;me &acirc;limlerinin adlarını zikrettiği diğer kitaplar ise şunlardır:</p>\n\n<p>\n	1- Mes&rsquo;ade b. Sadaka&rsquo;nın yazmış olduğu <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adlı kitapta, İmam Cafer Sadık&rsquo;tan (a.s) da birtakım hadisler rivayet edilmiştir. Bu kitabın bir n&uuml;shası Seyyid b. Tavus&rsquo;un eline ulaşmıştır ve Şeyh Hasan Hill&icirc; de, <em>Muntehabu&rsquo;l-Besair</em> kitabında ondan birtakım na&shy;kil&shy;lerde bulunmuştur. Bu kitap veya Mes&rsquo;ade&rsquo;nin diğer bir kitabı, Seyyid Haşim Bahran&icirc;&rsquo;nin eline ulaşmış ve o da <em>el-Burhan</em> tefsirinde ondan bazı hususlar nakletmiştir.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[25]</a></p>\n\n<p>\n	2- <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adlı kitabı, İsmail b. Mehran yazmıştır. Bu şahıs, İmam Rıza&rsquo;nın (a.s) as&shy;habındandır.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[26]</a></p>\n\n<p>\n	3- <em>Hutebu Ali (a.s)</em> adlı kitabı, ikinci asrın yazarların&shy;dan sayılan İbrahim b. Hakem el-Fezzar&icirc; yazmıştır.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[27]</a></p>\n\n<p>\n	4- <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adlı kitabı, İmam Hasan&rsquo;ın (a.s) evlatlarından olan Seyyid Abdulazim el-Hasan&icirc; yazmıştır. Bu şahsın kabri Rey şeh&shy;rinde Ehlibeyt &acirc;şıkları tarafından ziyaret edilmektedir. Abdulazim; sekizinci, dokuzuncu ve onuncu imamların za&shy;manında yaşamıştır.<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[28]</a></p>\n\n<p>\n	5- <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adlı kitabı on, on bir ve on ikinci imamların zamanında yaşayan Salih b. Hammad adlı şahıs yazmıştır.<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[29]</a></p>\n\n<p>\n	6- <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adında bir başka kitabı da, &uuml;&ccedil;&uuml;nc&uuml; as&shy;rın sonlarında yaşayan İbrahim b. S&uuml;leyman telif etmiştir.<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[30]</a></p>\n\n<p>\n	7- <em>Hutebu Ali</em> adlı kitabı, hicr&icirc; 206 yılında vefat eden<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[31]</a> Hişam b. Muhammed b. Saib-i Kelb&icirc; yazmıştır.</p>\n\n<p>\n	8- <em>Hutebu Ali ve Kutubuhu İl&acirc; Ummalihi</em> adlı kitabı, hicr&icirc; 225 yılında vefat eden Ali b. Muhammed el-Medain&icirc; telif etmiştir.<a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[32]</a></p>\n\n<p>\n	9- <em>Hutbetu&rsquo;z-Zehra</em> adlı kitabı, hicr&icirc; 157 yılında ve&shy;fat eden Ebu Mahnef Lut b. Yahya yazmıştır<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[33]</a> ki i&ccedil;inde Hz. Ali&rsquo;ye ait hutbeler de mevcuttur.</p>\n\n<p>\n	10- <em>Hutebu Emiri&rsquo;l-M&uuml;minin</em> adlı kitabı, hicr&icirc; 332 yılında vefat eden Ebu Ahmed Cellud&icirc; yaz&shy;mıştır. Bu kitap, Hz. Ali&rsquo;nin hutbelerini, mektuplarını, şi&shy;irlerini, &ouml;ğ&uuml;tlerini, g&uuml;zel s&ouml;zlerini, dualarını ve ş&ucirc;rada beyan ettiği s&ouml;zlerini i&ccedil;ermektedir.<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[34]</a></p>\n\n<p>\n	11-14- Vakıd&icirc;, İbrahim b. Hilal, Kadı Nu&rsquo;man el-Mısr&icirc; ve Nasr b. M&uuml;zahim adlı kimselerin kitapları ise ri&shy;cal kitaplarında yer almıştır.<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[35]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Telifi</strong></p>\n\n<p>\n	Seyyid Raz&icirc;, asil ve nefis kitaplara ulaşma a&ccedil;ısından &ccedil;ok şanslıydı. &Ccedil;&uuml;nk&uuml; onun asrında ve yaşadığı yer olan Bağ&shy;dat&rsquo;taki iki b&uuml;y&uuml;k ve zengin k&uuml;t&uuml;phaneden istifade etme imk&acirc;nına sahipti. Bu iki k&uuml;t&uuml;phaneden ilki, Seyyid Raz&icirc;&rsquo;nin kendi kardeşinin k&uuml;t&uuml;phanesiydi ve seksen binden fazla kitap bulunduruyordu. Bu veya başka sebeplerden dolayı Seyyid Murtaza&rsquo;ya &ldquo;Semanin&icirc;&rdquo;(Seksenli) veya &ldquo;Ebu&rsquo;s-Semanin&rdquo; de diyorlardı.<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[36]</a></p>\n\n<p>\n	İkincisi ise, Beytu&rsquo;l-Hikme adıyla bilinen k&uuml;t&uuml;phaneydi. Bu k&uuml;t&uuml;p&shy;haneyi, Bahauddevle İbn Babeveyh Deylem&icirc;&rsquo;nin ve&shy;ziri olan Şapur b. Erdeşir, hicr&icirc; 381 yılında Memun er-Reşid&rsquo;in Beytu&rsquo;l-Hikme&rsquo;sine benzer bir şe&shy;kilde kurmuştu. Şapur, bu k&uuml;t&uuml;phaneyi Bağdat&rsquo;ın Kerh beldesinde, Beynu&rsquo;s-Sureyn adlı mahallede tesis etmişti. Bu k&uuml;t&uuml;pha&shy;nede on binden fazla İran ve Irak&rsquo;tan getirilmiş asıl ki&shy;taplar ve Hindistan, &Ccedil;in ve Rum&rsquo;dan aslı &uuml;zerinden ya&shy;zılmış n&uuml;shalar mevcuttu. Burası Şi&icirc;lere mah&shy;sus bir k&uuml;t&uuml;phaneydi.<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[37]</a></p>\n\n<p>\n	Yakut Hamev&icirc; ş&ouml;yle diyor: &ldquo;Bu k&uuml;t&uuml;phaneden daha iyi bir k&uuml;t&uuml;phane yery&uuml;z&uuml;nde yoktu.&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bu k&uuml;t&uuml;phane, yaklaşık yetmiş yıl hizmet verdikten sonra hicr&icirc; 447 veya 450 yılında Tuğrul Bey&rsquo;in Bağdat&rsquo;a saldırısının ardından k&ouml;t&uuml; ve dinsiz insanların eliyle yakı&shy;larak yok edilmiştir.<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[39]</a></p>\n\n<p>\n	Seyyid Raz&icirc;, bu iki k&uuml;t&uuml;phanede mevcut olan kitap&shy;larda g&ouml;rd&uuml;ğ&uuml; Hz. Ali&rsquo;nin (a.s) hutbeler, mektuplar ve kısa s&ouml;zlerinden fesahat ve belagat a&ccedil;ısından beğendikle&shy;rini se&ccedil;miş ve bunların b&uuml;t&uuml;n&uuml;n&uuml; bir kitap h&acirc;line getirerek <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> olarak adlandırmıştır. Kitap, se&ccedil;ilmiş s&ouml;zlerden oluştuğu ve daha &ccedil;ok edeb&icirc; boyuta sahip ol&shy;duğu i&ccedil;in de rivayetlerin senedini zikretmemiştir. Hatta bazen bir hutbenin bazı c&uuml;mlelerini &ccedil;eşitli yollardan bir araya getirmiş ve birbiri ardınca zikretmiştir. &Ouml;yle ki ba&shy;zen aralarında manev&icirc; bir bağ bile g&ouml;z&uuml;kmemektedir. 37, 38, 85, 106 ve 120. hutbeler ile 10. mektup gibi.</p>\n\n<p>\n	<em>ez-Zeria</em> adlı kitabın yazarı ş&ouml;yle der: &ldquo;Seyyid Raz&icirc;, bir g&uuml;n k&uuml;t&uuml;phanesinin ateşe verileceğini ve binlerce yıl sonra insanların Ali&rsquo;nin (a.s) s&ouml;zlerini işitmeye muhta&ccedil; olacaklarını nereden bilecekti ki?! Bu s&ouml;zler, ş&uuml;phesiz İsl&acirc;m &uuml;mmetinin ıslahı ve hidayeti i&ccedil;in beyan edilmiş s&ouml;zlerdir. Seyyid Raz&icirc;&rsquo;ye, b&ouml;ylesine değerli bir eser olan <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı bizlere hatıra bıraktığı i&ccedil;in ş&uuml;kran bor&ccedil;luyuz.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[40]</a></p>\n\n<p>\n	<em>ez-Zeria</em> kitabının yazarı bazı bilgisiz ve bağnaz insanların <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın kaynağı ve senetleri hakkındaki eleştirileri konusunda ise ş&ouml;yle diyor: &ldquo;Bu konuda, Şi&icirc; bilginlerin <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın hatta <em>Şıkşıkiyye Hutbesi</em>&rsquo;nin kaynaklarını elimizde kalan kitap&shy;lardan da &ccedil;ıkarabileceğini bilmeleri gerekiyor. &Ouml;yle ki bu alanda, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın d&ouml;rt katı i&ccedil;indeki s&ouml;zlerinin kaynaklarını be&shy;lirten kitaplar yazılmıştır.&rdquo;</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;daki Mevcut Kaynaklar</strong></p>\n\n<p>\n	Seyyid Raz&icirc;, on altı yerde <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın kayna&shy;ğına bizzat değinmiş ve aşağıda belirtilen kaynaklardan elde ettiğini s&ouml;ylemiştir. Bu yerler şunlardır:</p>\n\n<p>\n	1- 32. hutbeyi Cahiz&rsquo;in <em>el-Beyan ve&rsquo;t-Tebyin</em> kitabın&shy;dan</p>\n\n<p>\n	2- 89. hutbeyi Mes&rsquo;ada b. Sadaka yoluyla İmam Cafer Sa&shy;dık&rsquo;tan (a.s) nakletmiştir. Nitekim İbn Ebi&rsquo;l-Hadid n&uuml;s&shy;ha&shy;sında da mevcuttur ve bu hutbe &ldquo;Eşbah&rdquo; olarak adlandı&shy;rılmıştır.</p>\n\n<p>\n	3- 180. hutbe, Nevf-i Bekkal&icirc;&rsquo;den</p>\n\n<p>\n	4- 54. mektubu Ebu Cafer el-İskaf&icirc;&rsquo;nin <em>Makamat</em> kita&shy;bından</p>\n\n<p>\n	5- 74. mektubu Hişam-ı Kelb&icirc;&rsquo;nin <em>Hat</em> kitabından</p>\n\n<p>\n	6- 75. mektubu Vakıd&icirc;&rsquo;nin <em>Cemel</em> kitabından</p>\n\n<p>\n	7- 78. mektubu Said b. Yahya el-Emev&icirc;&rsquo;nin <em>el-Mağazi</em> kitabından</p>\n\n<p>\n	8- 88. mektubu İmam Muhammed B&acirc;kır&rsquo;dan (a.s) rivayetle</p>\n\n<p>\n	9- 77. hikmetli s&ouml;z&uuml; Zirar-i Zebba&icirc;&rsquo;den</p>\n\n<p>\n	10- 104. hikmetli s&ouml;z&uuml; Nevf el-Bekkal&icirc;&rsquo;den rivayetle</p>\n\n<p>\n	11- 147. hikmetli s&ouml;z&uuml; Kumeyl b. Ziyad en-Neha&icirc;&rsquo;den</p>\n\n<p>\n	12- 373. hikmetli s&ouml;z&uuml; <em>Tarih-i Taber&icirc;</em>&rsquo;den</p>\n\n<p>\n	13- 375. hikmetli s&ouml;z&uuml; Ebu Cuheyfe&rsquo;den</p>\n\n<p>\n	14- 434. hikmetli s&ouml;z&uuml; Saleb, İbn A&rsquo;rab&icirc;&rsquo;den</p>\n\n<p>\n	15- 466. hikmetli s&ouml;z&uuml; M&uuml;berred&rsquo;in <em>el-Muktezeb</em> kitabından</p>\n\n<p>\n	16- 4. hikmetli s&ouml;z&uuml; ise Ebu Ubeyd Kasım b. Se&shy;l&acirc;m&rsquo;dan.</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın M&uuml;stedrekleri</strong></p>\n\n<p>\n	Daha &ouml;nce de dediğimiz gibi, M&uuml;minlerin Em&icirc;ri Ali&rsquo;nin (a.s) ashabı onun s&ouml;zlerinin &acirc;şığıydı. İmam Ali (a.s) de b&ouml;yle&shy;sine susuz insanlar g&ouml;r&uuml;nce, il&acirc;h&icirc; marifetleri, ger&ccedil;ekleri ve din&icirc; ilkeleri onlara beyan etmeyi bir g&ouml;rev biliyordu. El&shy;bette itiraf etmek gerekir ki, Hz. Ali&rsquo;nin s&ouml;ylediği h&acirc;lde bize ulaşmayan s&ouml;zleri elimizdekilerden &ccedil;ok daha fazladır. Zira doğal olarak Hz. Ali&rsquo;nin (a.s) t&uuml;m s&ouml;zleri yazılmamış, yazılanların bir miktarı da tarihte yer alan bazı &uuml;z&uuml;c&uuml; olaylar neticesinde ortadan kaybolmuştur. Ama ne mutlu ki, bug&uuml;n elimizde var olanlar sadece <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;ya &ouml;zg&uuml; değildir.</p>\n\n<p>\n	Bildiğimiz gibi Seyyid Raz&icirc;, Hz. Ali&rsquo;nin (a.s) sadece edebiyat ve belagat &ouml;zelliği taşıyan s&ouml;zlerini ve mektuplarını kaydetmiştir. Bu y&uuml;zden İbn Ebi&rsquo;l-Hadid, Seyyid Habibullah Hu&icirc; ve İbn Meysem gibi bazı <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı şerh eden kimseler, bazı hutbelerin şerhinde Seyyid Raz&icirc;&rsquo;nin &ouml;ncesinden veya sonrasından &ccedil;ıkardığı b&ouml;l&uuml;mleri de asıl kaynağından nakletmişlerdir. &Ouml;rneğin, Hu&icirc; yazdığı kitabında 29, 30, 37, 92 ve 180. hutbeleri şerh ederken, Seyyid Raz&icirc;&rsquo;nin &ccedil;ıkarmış olduğu b&ouml;l&uuml;mlere de yer ver&shy;miştir.<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[41]</a></p>\n\n<p>\n	İbn Ebi&rsquo;l-Hadid de kendi nezdindeki mevcut kaynak&shy;lara işaret etmiş ve Seyyid Raz&icirc;&rsquo;nin almadığı b&ouml;l&uuml;mleri ek olarak zik&shy;retmiştir.<a href=\"#_edn42\" name=\"_ednref42\" title=\"\">[42]</a></p>\n\n<p>\n	Ali b. H&uuml;seyin Mes&rsquo;ud&icirc; de, Ali&rsquo;nin (a.s) farklı yerlerde buyurduğu hutbelerden 480&rsquo;den daha fazlasının ezber&shy;lendiğini ve s&ouml;zl&uuml; olarak insanlar arasında yaygın h&acirc;le geldiğini s&ouml;ylemiştir.<a href=\"#_edn43\" name=\"_ednref43\" title=\"\">[43]</a></p>\n\n<p>\n	Oysa <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki mevcut hutbeler, 239 tane&shy;dir ve Mes&rsquo;ud&icirc;&rsquo;nin dediğinin yarısından da azdır. <em>Tu&shy;hefu&rsquo;l-Ukul</em> adlı kitabının 163 sayfasını Hz. Ali&rsquo;nin (a.s) hutbe, vasiyet ve &ouml;ğ&uuml;tlerine ayıran Hasan b. Şube ş&ouml;yle der: &ldquo;Eğer Hz. Ali&rsquo;nin (a.s) sadece tevhit hakkın&shy;daki s&ouml;z ve hutbelerini hi&ccedil;bir ilave ve başka anlam vermeden bir araya getirecek olursak, <em>Tuhef&rsquo;ul-Ukul</em> kadar kalın bir kitap olurdu.&rdquo;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\">[44]</a></p>\n\n<p>\n	Hicr&icirc; 588 yılında vefat eden İbn Şehraşub, <em>Menakibu &Acirc;l-i Ebu Talib</em> adlı kitabında, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da mevcut olan Şıkşıkiyye, Tevhit, Kasıa, Eşbah, İstiska ve Garra adlı hutbelerin yanı sıra bu kitapta olmayan başka hutbelerin adını da zikretmektedir. &Ouml;rneğin; L&uuml;&rsquo;l&uuml;&rsquo;, İftihar, D&uuml;rre-i Yetime, Ekalim, Vesile, Talutiyye, Kasbiyye, S&uuml;leymaniyye, Natıka, Dameğa, Fazıha hutbeleri gibi... Daha sonra Zeyd b. Vehb ve S&uuml;leyman b. Mehran&rsquo;ın kitaplarından s&ouml;z etmekte ve bunların kendi zamanında da var olduğuna işaret etmektedir.<a href=\"#_edn45\" name=\"_ednref45\" title=\"\">[45]</a></p>\n\n<p>\n	Bazı &acirc;limler de <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın m&uuml;stedreki olarak başlı başına birtakım eserler yazmışlardır. &Ouml;rneğin:</p>\n\n<p>\n	1- Şeyh Hadi Kaşifu&rsquo;l-Gıta, bu konuda yazdığı kitabının 17-188. sayfalarında <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın d&uuml;zeninde olduğu gibi Hz. Ali&rsquo;nin s&ouml;z ve mektuplarını nakletmiştir.</p>\n\n<p>\n	2- Şeyh Muhammed B&acirc;kır Mahmud&icirc;, <em>Nehc&uuml;&rsquo;s-Saade F&icirc; M&uuml;stedrek-i Nehci&rsquo;l-Bel&acirc;ğa</em> adlı bir kitap yazmıştır. Bu kitabın d&ouml;rt cildini benim kendim de g&ouml;rd&uuml;m, &uuml;&ccedil; cildini ise b&uuml;y&uuml;k hatip ve bilgin Seyyid Abduzzehra H&uuml;seyn&icirc;&rsquo;ye bizzat kendisi g&ouml;stermiştir. Bazı b&uuml;y&uuml;k bil&shy;ginler de bu kitabın i&ccedil;eriğini <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın kay&shy;nakları olarak tanıtmışlardır. &Ouml;yle anlaşılıyor ki, sanki <em>Mesadiru Nehci&rsquo;l-Bel&acirc;ğa ve Esaniduhi</em> kitabıyla karış&shy;tırılmıştır.<a href=\"#_edn46\" name=\"_ednref46\" title=\"\">[46]</a></p>\n\n<p>\n	3- Abdullah b. İsmail el-Haleb&icirc;&rsquo;nin yazmış olduğu <em>Kitabu&rsquo;t-Tezyil</em> adlı eser.<a href=\"#_edn47\" name=\"_ednref47\" title=\"\">[47]</a></p>\n\n<p>\n	4- İbn Nake Ahmed b. Yahya&rsquo;nın yazmış olduğu <em>Mulheku Nehci&rsquo;l-Bel&acirc;ğa</em> adlı kitap.<a href=\"#_edn48\" name=\"_ednref48\" title=\"\">[48]</a></p>\n\n<p>\n	5- Seyyid Ali Han Em&icirc;r Ahvaz&rsquo;ın babası olan Halef b. Seyyid Abdulmuttalip Meşaş&icirc;&rsquo;nin yazmış olduğu <em>en-Nehcu&rsquo;t-Takvim</em> kitabı.<a href=\"#_edn49\" name=\"_ednref49\" title=\"\">[49]</a></p>\n\n<p>\n	6- Seyyid Hasan Mir Cihan&icirc; Tabataba&icirc;&rsquo;nin yazmış ol&shy;duğu <em>Misbahu&rsquo;l-Bel&acirc;ğa</em> kitabı.</p>\n\n<p>\n	7- Abdulvahid Amedi&rsquo;nin yazmış olduğu, <em>Gureru&rsquo;l-Hikem ve D&uuml;rer&uuml;&rsquo;l-Kelim</em> kitabı... Bu kitapta, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da &ccedil;ok azı yer alan Hz. Ali&rsquo;nin (a.s) kısa s&ouml;zleri yer almıştır. Aynı anlamı taşıyan ama farklı şekillerde yazılmış olan s&ouml;zleri de vardır. &Ouml;rneğin, <em>&ldquo;Edep g&uuml;zelliği, en &uuml;st&uuml;n soyluluktur.&rdquo;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\"><strong>[50]</strong></a></em> s&ouml;&shy;z&uuml;n&uuml;n Arap&ccedil;a metninde &ldquo;h&uuml;sn&rdquo; kelimesi kullanmışken, aynı anlamı ifade eden bir başka hadiste ise &ldquo;ni&rsquo;me&rdquo; kelimesi kullanılmıştır ve her ikisi de &ldquo;g&uuml;zel&rdquo; anlamındadır.<a href=\"#_edn51\" name=\"_ednref51\" title=\"\">[51]</a> <em>&ldquo;Edepten daha &uuml;s&shy;t&uuml;n soy yoktur.&rdquo;</em> hadisinde de aynı durum g&ouml;ze &ccedil;arp&shy;maktadır.<a href=\"#_edn52\" name=\"_ednref52\" title=\"\">[52]</a> Zira bir başka yerde, <em>&ldquo;Edep gibi soy yoktur.&rdquo;<a href=\"#_edn53\" name=\"_ednref53\" title=\"\"><strong>[53]</strong></a></em> veya <em>&ldquo;Soyların en &uuml;st&uuml;n&uuml;, g&uuml;zel edeptir.&rdquo;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\"><strong>[54]</strong></a></em> buyrulmuştur ve her &uuml;&ccedil; hadis de aslında bir tek mana ifade etmektedir.</p>\n\n<p>\n	8- İbn Ebi&rsquo;l-Hadid, kendi <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> şerhinin sonuna Seyyid Raz&icirc;&rsquo;nin naklettiği kısa s&ouml;zlere, 998 tane daha ekleyerek bunu <em>el-Hikemu&rsquo;l-Menşure</em> diye adlan&shy;dırmıştır.</p>\n\n<p>\n	9- Kadı Kuda&icirc;&rsquo;nin telif ettiği <em>Dusturu Mealimi&rsquo;l-Hikem</em> kitabı.<a href=\"#_edn55\" name=\"_ednref55\" title=\"\">[55]</a></p>\n\n<p>\n	10- Ebu&rsquo;l-Abbas Simer&icirc;&rsquo;nin telif ettiği <em>Kelamu Ali ve Hutebuhu</em> kitabı.<a href=\"#_edn56\" name=\"_ednref56\" title=\"\">[56]</a></p>\n\n<p>\n	11- Şeyh Ali Vasit&icirc;&rsquo;nin hicr&icirc; 457 yılında yazdığı <em>Uyunu&rsquo;l-Hikem ve&rsquo;l-Mevaiz</em> kitabı.<a href=\"#_edn57\" name=\"_ednref57\" title=\"\">[57]</a></p>\n\n<p>\n	12- Mahmud b. Eb Bekir Hafız Medin&icirc;&rsquo;nin telif ettiği <em>Hutebu Ali b. Ebu Talib </em>adlı eser.<a href=\"#_edn58\" name=\"_ednref58\" title=\"\">[58]</a></p>\n\n<p>\n	13- Fazl b. Hasan Tebers&icirc;&rsquo;nin telif ettiği <em>Nesru&rsquo;l-Leali </em>adlı eser.<a href=\"#_edn59\" name=\"_ednref59\" title=\"\">[59]</a></p>\n\n<p>\n	14- Fazl b. Ravend&icirc;&rsquo;nin telif ettiği <em>Nesru&rsquo;l-Leali</em> adlı kitap.<a href=\"#_edn60\" name=\"_ednref60\" title=\"\">[60]</a></p>\n\n<p>\n	15- Hicr&icirc; 553 yılında vefat eden Reşid Vetvat&rsquo;ın telif et&shy;tiği <em>Metlubu Kulli Talib</em> kitabı.<a href=\"#_edn61\" name=\"_ednref61\" title=\"\">[61]</a></p>\n\n<p>\n	16- Hicr&icirc; 841 yılında vefat eden İbn Faht-i Hill&icirc;&rsquo;nin telif ettiği <em>İstihracu&rsquo;l-Vekayii&rsquo;l-Mustakbele</em> kitabı.<a href=\"#_edn62\" name=\"_ednref62\" title=\"\">[62]</a></p>\n\n<p>\n	17- Mir Kasım Karabağ&icirc;&rsquo;nin hattıyla yazılmış olan <em>Muntehebu Vesayai Emiri&rsquo;l-M&uuml;minin</em> kitabı.<a href=\"#_edn63\" name=\"_ednref63\" title=\"\">[63]</a></p>\n\n<p>\n	18- Hacı Sultan İsfahan&icirc;&rsquo;nin hattıyla yazılmış olan <em>Vasayai Emiri&rsquo;l-M&uuml;minin</em> kitabı.<a href=\"#_edn64\" name=\"_ednref64\" title=\"\">[64]</a></p>\n\n<p>\n	19- Kutbu&rsquo;l-Ektab H&uuml;seyin Zeheb&icirc; Şiraz&icirc;&rsquo;nin telif et&shy;tiği <em>el-Leali&rsquo;l-Menşure</em> kitabı.<a href=\"#_edn65\" name=\"_ednref65\" title=\"\">[65]</a></p>\n\n<p>\n	20- Şeyh Abdullah Bahran&icirc; Semahic&icirc;&rsquo;nin telif ettiği es-Sahifetu&rsquo;l-Aleviye kitabı.<a href=\"#_edn66\" name=\"_ednref66\" title=\"\">[66]</a></p>\n\n<p>\n	21- Hicr&icirc; 1320 yılında vefat eden Hacı Mirza H&uuml;seyin Nur&icirc;&rsquo;nin <em>es-Sahifetu&rsquo;l-Aleviyyetu&rsquo;l-Saniye</em> kitabı.<a href=\"#_edn67\" name=\"_ednref67\" title=\"\">[67]</a></p>\n\n<p>\n	22- Hıristiyan bilginlerinden birinin yazmış olduğu <em>Hikem-i Ali b. Eb&icirc; Talib</em> kitabı.<a href=\"#_edn68\" name=\"_ednref68\" title=\"\">[68]</a></p>\n\n<p>\n	23- Şeyh Muhammed Harz&rsquo;ın, Şeyh Tayyib Ali Hind&icirc; i&ccedil;in dikte ettirdiği <em>Huteb-i Emiri&rsquo;l-M&uuml;minin Fi&rsquo;l-Melahim Mea Şerhiha</em> kitabı.<a href=\"#_edn69\" name=\"_ednref69\" title=\"\">[69]</a></p>\n\n<p>\n	24- Şeyh Servet Şerkav&icirc; el-Mısr&icirc;&rsquo;nin yazmış olduğu <em>Huden ve Nur</em> kitabı.<a href=\"#_edn70\" name=\"_ednref70\" title=\"\">[70]</a></p>\n\n<p>\n	Ş&uuml;phesiz bu yazarlar birbirinden haberdar olmadıkları i&ccedil;in kitaplarında bir&ccedil;ok ortak y&ouml;nler g&ouml;ze &ccedil;arpmakta&shy;dır ve dolayısıyla hepsini <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın m&uuml;stedreki hakkında kaleme alınmış bağımsız birer eser olarak kabul etmek m&uuml;mk&uuml;n değildir. Ancak bu kadar geniş &ccedil;aplı araştırmalar, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın senetlerinin sağlamlığını ortaya koymaktadır.</p>\n\n<p>\n	Rical ve biyografi &acirc;limleri, Seyyid Raz&icirc;&rsquo;nin yazdığı kitaplar hakkında bir&ccedil;ok s&ouml;z s&ouml;ylemişlerdir. Diğer ya&shy;zarların eseleri gibi Seyyid Raz&icirc;&rsquo;nin eserleri hakkında da yeterli bir araştırma yapılamamıştır. Biz de burada itibar ve g&uuml;ven a&ccedil;ısından birinci derecede &ouml;neme sahip olan Neccaş&icirc;&rsquo;nin s&ouml;z&uuml;n&uuml; nakletmek istiyoruz.</p>\n\n<p>\n	Neccaş&icirc; kendi fihristinde Seyyid Raz&icirc;&rsquo;nin kaleme al&shy;dığı on iki kitabı nakletmiştir. Bu kitapları şu şekilde sıralayabiliriz:</p>\n\n<p>\n	1- Mecazu&rsquo;l-Kur&rsquo;&acirc;n; 2- ez-Ziyadat F&icirc; Şi&rsquo;ri Eb&icirc; Te&shy;mam; 3- Ta&rsquo;liku Hilafi&rsquo;l-Fukeha; 4- Ta&rsquo;likat Ala İzahi Eb&icirc; Ali el-Faris&icirc;; 5- el-Ceyd Min Şi&rsquo;ri İbn Haccac; 6- Muhtaru Şi&rsquo;ri Eb&icirc; İshak es-Sa&rsquo;b&icirc;; 7- Ma Dare Beynehu ve Beyne Eb&icirc; İshak; 8- ez-Ziyadat F&icirc; Şi&rsquo;ri Ebi&rsquo;l-Haccac; 9- Nehc&uuml;&rsquo;l-Bel&acirc;ğa; 10- Hesaisu&rsquo;l-Eimme; 11- Hakaiku&rsquo;t-Tenzil (Te&rsquo;vil); 12- Mecazatu&rsquo;n-Nebeviyye (Mecazatu Asari&rsquo;n-Nebiyy).<a href=\"#_edn71\" name=\"_ednref71\" title=\"\">[71]</a></p>\n\n<p>\n	Merhum Allame Emin&icirc;, bu listeye Raz&icirc;&rsquo;nin beş kitabını daha eklemiştir.<a href=\"#_edn72\" name=\"_ednref72\" title=\"\">[72]</a> Ama s&ouml;z&uuml;n&uuml; ettiğimiz konu i&ccedil;in, <em>Hakaiku&rsquo;t-Tenzil ve Mecazatu&rsquo;n-Nebeviyye</em> adlı iki kitabı kaynak olarak kabul ediyoruz. &Ccedil;&uuml;nk&uuml; <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın senetleri hususunda, bu iki kitap dışında ş&uuml;pheye d&uuml;ş&uuml;lm&uuml;şt&uuml;r. Bu iki kitabı Seyyid Raz&icirc;&rsquo;nin yazdığı konusunda hi&ccedil; kimse ş&uuml;phe etmemiştir. Ehlis&uuml;nnet &acirc;limlerinden olan İsmail Paşa bu iki kitabın adından s&ouml;z etmiş,<a href=\"#_edn73\" name=\"_ednref73\" title=\"\">[73]</a> Bağdad&icirc; de <em>Hakaiku&rsquo;t-Tenzil</em> kitabı hususunda ş&ouml;yle demiştir: &ldquo;Seyyid Raz&icirc;, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın manaları husu&shy;sunda bir benzerini kaleme almanın m&uuml;mk&uuml;n olmadığı bir kitap yazmıştır; &ouml;te yandan her iki kita&shy;bında da <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> adlı kitabından s&ouml;z etmiştir.&rdquo;</p>\n\n<p>\n	1- Seyyid Raz&icirc;, <em>Mecazatu&rsquo;n-Nebeviyye</em> adlı kitabında beş yerde <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;ya işaret etmektedir:</p>\n\n<p>\n	a) <em>&ldquo;Benim yanımda insanlardan en &ccedil;ok gıpta edil&shy;mesi gereken kimse, y&uuml;k&uuml; hafif olan m&uuml;min&shy;dir.&rdquo;</em> hadisi hakkında ş&ouml;yle diyor: &ldquo;Bu s&ouml;z&uuml;n beyanı ise M&uuml;minlerin Em&icirc;ri Ali&rsquo;nin (a.s) şu s&ouml;zlerinde yer almıştır: <em>&lsquo;Y&uuml;k&uuml;n&uuml;z&uuml; hafif tutun ki katılasınız...&rsquo;</em> Ki biz bunu <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> adlı kitabımızda zikrettik.&rdquo;<a href=\"#_edn74\" name=\"_ednref74\" title=\"\">[74]</a></p>\n\n<p>\n	b) <em>&ldquo;Bana en &ccedil;abuk ulaşacaklarınız, eli uzun (c&ouml;mert) olanlarınızdır.&rdquo;</em> hadisindeki bu c&uuml;mleyi, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;dan naklettiği Hz. Ali&rsquo;nin (a.s) şu s&ouml;z&uuml;ne benzetmektedir: <em>&ldquo;Kısa elle ihsan edilene, uzun elle ihsan edilir.&rdquo;<a href=\"#_edn75\" name=\"_ednref75\" title=\"\"><strong>[75]</strong></a></em></p>\n\n<p>\n	c) <em>&ldquo;Ş&uuml;phesiz ki d&uuml;nya g&ouml;&ccedil;&uuml;p gitmiştir.&rdquo;</em> ha&shy;disi husu&shy;sunda, bu kelamın M&uuml;minlerin Em&icirc;ri Ali&rsquo;den (a.s) de nakledildiğini beyan etmekte ve burada <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı zikretmektedir.<a href=\"#_edn76\" name=\"_ednref76\" title=\"\">[76]</a></p>\n\n<p>\n	d) <em>&ldquo;Kur&rsquo;&acirc;n&rsquo;da hi&ccedil;bir ayet nazil olmamıştır ki...&rdquo;</em> ha&shy;disinin a&ccedil;ıklamasında, Hz. Ali&rsquo;nin (a.s) <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da yer alan şu s&ouml;z&uuml;n&uuml; hatırlatmaktadır: <em>&ldquo;Kur&rsquo;&acirc;n &ccedil;ok y&ouml;nl&uuml; bir taşıyıcı&shy;dır.&rdquo;<a href=\"#_edn77\" name=\"_ednref77\" title=\"\"><strong>[77]</strong></a></em></p>\n\n<p>\n	e) <em>&ldquo;Kalpler kaplara benzer, bazısı diğerinden daha &ccedil;ok alır.&rdquo;</em> hadisini tabir farklılığıyla <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da Hz. Ali&rsquo;den (a.s) nakletmektedir.<a href=\"#_edn78\" name=\"_ednref78\" title=\"\">[78]</a></p>\n\n<p>\n	2- Maalesef sadece beşinci cildi bulunan, diğer ciltle&shy;rinin ise nerede olduğu bilinmeyen <em>Hakaiku&rsquo;t-Te&rsquo;vil</em> kitabı&shy;nın Necef&rsquo;te basılan mevcut cildinin 167. sayfasında ş&ouml;yle demektedir: &ldquo;Eğer birisi s&ouml;zlerimizin delilini bulmak isti&shy;yorsa yazdığımız ve adını <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> koyduğumuz kitabı dikkatle incelemelidir.&rdquo;<a href=\"#_edn79\" name=\"_ednref79\" title=\"\">[79]</a></p>\n\n<p>\n	Daha &ouml;nce de dediğimiz gibi <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabı Seyyid Raz&icirc;&rsquo;nin daha &ouml;nce kaleme aldığı <em>Hesaisu&rsquo;l-Eimme</em> kitabının bir b&ouml;l&uuml;m&uuml;d&uuml;r. Bu kitabın bir n&uuml;sha&shy;sını Merhum Muhaddis Nur&icirc;, Şeyh Hadi &Acirc;l-i Kaşifu&rsquo;l-Gıta k&uuml;t&uuml;phanesinde, diğer n&uuml;shası ise Hin&shy;distan Rambur K&uuml;t&uuml;phanesi&rsquo;nde olduğunu s&ouml;ylemektedir. Dolayı&shy;sıyla bu ki&shy;tabı Seyyid Raz&icirc;&rsquo;nin yazdığı kesin ve ş&uuml;phe g&ouml;t&uuml;rmez bir ger&ccedil;ektir ve hicr&icirc; 1369 yılında Necef&rsquo;te ba&shy;sılmıştır.<a href=\"#_edn80\" name=\"_ednref80\" title=\"\">[80]</a></p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Şerhleri</strong></p>\n\n<p>\n	Bildiğimiz kadarıyla Kur&rsquo;&acirc;n-ı Kerim&rsquo;den sonra <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kadar d&uuml;nyadaki kitaplar ara&shy;sında İsl&acirc;m bilginlerinin dikkatini bu ka&shy;dar &ccedil;eken başka bir kitap yoktur. <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> hakkında şerh, talik, terc&uuml;me ve bir&ccedil;ok kitaplar yazılmış, &ccedil;eşitli d&uuml;nya dillerine terc&uuml;me edilmiştir. Bir&ccedil;ok &acirc;limler tarafından bazı b&ouml;l&uuml;mleri şerh edilmiş, şiir diliyle ifade edilmiş, hakkında m&uuml;stedrek kitaplar yazılmış, l&uuml;gatleri a&ccedil;ıklanmış, se&ccedil;meler yapılmış, ke&shy;limelerinin anlamı izah edilmiş ve kaynakları belirtil&shy;miştir. B&uuml;t&uuml;n bu hususlarda, bir&ccedil;ok eserler kaleme alınmıştır ve hen&uuml;z de alınmakta&shy;dır. Evet, canlı olmak, s&uuml;rekli parlamak ve bilginlerin dikkatini &ccedil;ekmek budur.</p>\n\n<p>\n	<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı Merhum Muhaddis Nur&icirc;, Seyyid Muhsin Emin, Merhum Şeyh Abd&uuml;lh&uuml;seyin Emin&icirc;, Mer&shy;hum Hacı Şeyh Ağabozorg Tahran&icirc; (R&acirc;z&icirc;), Seyyid Abduzzehra Hatip H&uuml;seyn&icirc; ve benzeri bir&ccedil;ok &uuml;nl&uuml; &acirc;lim de detaylı olarak şerh etmişlerdir.</p>\n\n<p>\n	Merhum Şeyh Tahran&icirc;, terc&uuml;me ve şerh hususunda 147 eserden s&ouml;z etmektedir.<a href=\"#_edn81\" name=\"_ednref81\" title=\"\">[81]</a> Ama o sadece Şi&icirc;lerin yazdığı eserleri zikretmiştir. Dolayısıyla da <em>ez-Zeria</em> ki&shy;tabının di&shy;ğer ciltlerinde &ouml;zel isimlerle yazılmış olan bazı şerhleri hesaba katmamıştır. Merhum Emin&icirc; 81 şerh saymış,<a href=\"#_edn82\" name=\"_ednref82\" title=\"\">[82]</a> Seyyid Abduzzehra Hatip ise 143 şerh, ter&shy;c&uuml;me ve a&ccedil;ıklama zikretmiştir.<a href=\"#_edn83\" name=\"_ednref83\" title=\"\">[83]</a> Elbette bunlar arasında 20 cildi bulan eserler de vardır. Şerh-i Hu&icirc; ve Şerh-i İbn Ebi&rsquo;l-Hadid gibi.</p>\n\n<p>\n	Şeyh Nur&icirc;, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı şerh eden ilk kişinin Beyhak&icirc; olduğunu ifade etmektedir.<a href=\"#_edn84\" name=\"_ednref84\" title=\"\">[84]</a> Muhaddis Kumm&icirc; de <em>el-Kuna ve&rsquo;l-Elkab</em> adlı kita&shy;bında bu g&ouml;r&uuml;ş&uuml; kabul etmiştir.<a href=\"#_edn85\" name=\"_ednref85\" title=\"\">[85]</a> Bizzat Beyhak&icirc; de ş&ouml;yle s&ouml;ylemiştir: &ldquo;Ben&shy;den daha &ouml;nce hi&ccedil;bir &acirc;lim <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı şerh etme&shy;miştir.&rdquo;</p>\n\n<p>\n	İbn Ebi&rsquo;l-Hadid ise, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı ilk şerh eden kim&shy;senin Kutb-i Ravend&icirc; olduğunu s&ouml;ylemiştir.<a href=\"#_edn86\" name=\"_ednref86\" title=\"\">[86]</a> Hakeza <em>Riyazu&rsquo;l-Ulema</em> kitabının sahibi de bu g&ouml;&shy;r&uuml;ş&uuml; kabul etmiştir.</p>\n\n<p>\n	Ama hi&ccedil; ş&uuml;phe yok ki, Seyyid Razi&rsquo;nin &ccedil;ağ&shy;daşı olan Ali b. Nasır&rsquo;ın, <em>A&rsquo;lamu Nehci&rsquo;l-Bel&acirc;ğa</em> kitabı, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> hakkında yazı&shy;lan ilk kitaptır. Seyyid Muhsin Emin ise onun <em>el-Mearic F&icirc; Şerhi Nehci&rsquo;l-Bel&acirc;ğa</em> adlı bir kitabı oldu&shy;ğunu da ifade etmektedir.<a href=\"#_edn87\" name=\"_ednref87\" title=\"\">[87]</a> Şimdi de zahiren Ehlis&uuml;nnet ve&rsquo;l Cemaat&rsquo;ten olan ve <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı şerh eden bazı &acirc;limlerin adını zikretmek istiyoruz:</p>\n\n<p>\n	1- Muhammed b. Amr. Fahr-i R&acirc;z&icirc; adıyla tanınmış ve hicr&icirc; 606 yılında vefat etmiştir. <em>Tarihu&rsquo;l-Hukema</em> kitabında belirtildiği &uuml;zere başlamış olduğu şerh ya&shy;rım kalmıştır.</p>\n\n<p>\n	2- İbn Ebi&rsquo;l-Hadid adıyla tanınan Abdulhamid b. Muhammed M&uuml;tezil&icirc; Medayin&icirc;. 656 yılında vefat etmiş ve şerhini d&ouml;rt yıl sekiz ayda bitirmiştir. Bu şerh olduk&ccedil;a kapsamlı, tam ve hatta mevcut şerhlerin en iyilersinden sayılmaktadır. Hatta bazı Şia &acirc;limleri onun ki&shy;tabına &ouml;zet eserler yazmışlardır. <em>İkdu&rsquo;n-Nazid</em>, <em>Selasilu&rsquo;l-Hadid </em>ve <em>er-Reddu Al&acirc; İbn Ebi&rsquo;l-Hadid</em> gibi.</p>\n\n<p>\n	3- Yazarının bir gurup Ehlis&uuml;nnet &acirc;limleri olduğu belirtilen ve Astane K&uuml;t&uuml;phanesi&rsquo;nde bulunan <em>en-Nefais F&icirc; Şerhi Nehci&rsquo;l-Bel&acirc;ğa</em> adlı kitap.</p>\n\n<p>\n	4- <em>Mutevvel-i İrşad</em> ve <em>Tehzibu&rsquo;l-Mantık</em> kitapla&shy;rının sa&shy;hibi olan ve hicr&icirc; 792 yılında vefat eden Molla Sa&#39;duddin Taftazan&icirc; Şafi&icirc;.</p>\n\n<p>\n	5- <em>Keşfu&rsquo;z-Zunun</em> kitabında yer aldığı &uuml;zere hicr&icirc; 922 yılında &ouml;len Kıvamuddin Yusuf b. Ha&shy;san Kadı Bağ&shy;dad&icirc;.</p>\n\n<p>\n	6- <em>Sahih-i Buhari</em>&rsquo;ye şerh yazan ve hicr&icirc; 650 yı&shy;lında &ouml;len, l&uuml;gat ve hadis &acirc;limlerinden olan Ha&shy;san b. Muhammed Sagan&icirc; Hanef&icirc;.</p>\n\n<p>\n	7- Hicr&icirc; 1322 yılında &ouml;len Mısır M&uuml;ft&uuml;s&uuml; Şeyh Muhammed Abduh.</p>\n\n<p>\n	8- Muhammed Abduh&rsquo;un şerhini, İbn Ebi&rsquo;l-Hadid&rsquo;in şerhinden eklerle nakleden Muhyiddin Hayyat.</p>\n\n<p>\n	9- el-Ezher &Uuml;niversitesi&rsquo;nin Edebiyat Fak&uuml;l&shy;tesi &Ouml;ğre&shy;tim &Uuml;yesi Muhammed Muhyiddin.</p>\n\n<p>\n	10- <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın zor kelimelerini şerh eden &Uuml;stat Muhammed Hasan Nail Mersef&icirc;. Eseri, hicr&icirc; 1328 yılında Mısır&rsquo;da basılmıştır.</p>\n\n<p>\n	11- Muhammed Ebu&rsquo;l-Fazl İbrahim. Şerhi iki cilt olup hicr&icirc; 1383 yılında Daru İhyai&rsquo;l-K&uuml;t&uuml;bi&rsquo;l-Arabiyye&rsquo;de ba&shy;sılmıştır.</p>\n\n<p>\n	S&uuml;nn&icirc; veya Şi&icirc; b&uuml;t&uuml;n bu &acirc;limlerin hepsi de yazdıkları kitapların &ouml;ns&ouml;z&uuml;nde, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabının Hz. Ali&rsquo;nin s&ouml;zleri olup, Seyyid Raz&icirc; tarafından bir araya geti&shy;rildiğine kesin bir şekilde inandıklarını dile getirmişlerdir. Hatta Şeyh Muhammed Abduh, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın i&ccedil;in&shy;deki kelimelere dayanmakta ve bunlarla l&uuml;gat ehli aleyhine deliller getirmektedir. 195. hutbenin i&ccedil;inde yer alan bazı c&uuml;mleleri, bazı edeb&icirc; kurallar hakkında edebiyat&ccedil;ıların yanıldı&shy;ğına dair delil olarak sunmuş ve Hz. Ali&rsquo;nin s&ouml;z&uuml;n&uuml;n h&uuml;ccet olduğunu dile getir&shy;miştir.</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Hafızları</strong></p>\n\n<p>\n	Hadis &acirc;limleri, s&uuml;rekli <em>Kur&rsquo;&acirc;n-ı Kerim</em>&rsquo;den sonra <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı hıfzetmeye &ouml;nem vermişlerdir. Burada onlardan bazısını zikretmek istiyoruz.</p>\n\n<p>\n	1- Şeyh Muntecebuddin&rsquo;in dediği &uuml;zere, Seyyid Raz&icirc;&rsquo;ye yakın bir zamanda yaşamış olan Kadı Cemal&uuml;ddin Kaşan&icirc;.</p>\n\n<p>\n	2- İbn Kesir&rsquo;in tarihinde ve İbn Cevz&icirc;&rsquo;nin de Muntezem adlı eserinde belirttiği &uuml;zere, hicr&icirc; 564 yılında &ouml;len Ebu Abdullah Muhammed el-Faruk&icirc;.<a href=\"#_edn88\" name=\"_ednref88\" title=\"\">[88]</a></p>\n\n<p>\n	3- Hicr&icirc; 1280 yılında vefat eden Seyyid Muhammed el-Mekk&icirc; el-Hair&icirc;.</p>\n\n<p>\n	4- Şeyh Muhammed H&uuml;seyin M&uuml;r&uuml;vvet Hafız el-Amil&icirc;.<a href=\"#_edn89\" name=\"_ednref89\" title=\"\">[89]</a></p>\n\n<p>\n	Elbette <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın b&uuml;t&uuml;n hafızlarını saya&shy;bil&shy;mek m&uuml;mk&uuml;n değildir. &Ccedil;&uuml;nk&uuml; bir&ccedil;ok insan bunu a&ccedil;ıklamamış ve tarih de adını kaydetmemiştir. Bazıları ise y&uuml;zde doksan beşini ezberlediği h&acirc;lde hafız sayıl&shy;mamış&shy;lardır. Ben de bu son gruptan &uuml;&ccedil; &ccedil;ağdaş &acirc;limi bizzat ta&shy;nıdım ki, i&ccedil;lerinden biri de vefat etmiştir.</p>\n\n<p>\n	Ayrıca yazarlık hususunda neredeyse darbımesel h&acirc;&shy;line gelen ve hicr&icirc; 2. asrın başlarında yaşamış bulunan Abdulhamid K&acirc;tip de ş&ouml;yle s&ouml;ylemektedir: &ldquo;Ben, Ali&rsquo;nin (a.s) yetmiş hutbesini ezberledim, daha sonra zihnim kayna&shy;dık&ccedil;a kaynadı.&rdquo;<a href=\"#_edn90\" name=\"_ednref90\" title=\"\">[90]</a></p>\n\n<p>\n	Arap Hatiplerinin darbımeseli h&acirc;line gelen İbn Nubate ise ş&ouml;yle diyor: &ldquo;Ben, Hz. Ali&rsquo;nin (a.s) s&ouml;zlerin&shy;den y&uuml;z b&ouml;l&uuml;m ezberledim ve bu benim i&ccedil;in bitmeyen bir ha&shy;zine oldu.&rdquo;<a href=\"#_edn91\" name=\"_ednref91\" title=\"\">[91]</a></p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Kur&rsquo;&acirc;n&rsquo;la Olan İlişkisi</strong></p>\n\n<p>\n	M&uuml;minlerin Em&icirc;ri Ali (a.s), bazı yerlerde s&ouml;zlerine de&shy;lil olarak <em>Kur&rsquo;&acirc;n</em> ayetlerini zikretmiştir. Seyyid Raz&icirc;, bunlardan bazısına <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da yer vermiştir. &Ouml;r&shy;ne&shy;ğin:</p>\n\n<p>\n	1- &ldquo;Bu ahiret yurdunu, yery&uuml;z&uuml;nde b&ouml;b&uuml;rlenmeyi ve bozgunculuğu istemeyen kimselere veririz. Sonu&ccedil; Allah&rsquo;a karşı gelmekten sakınanlarındır.&rdquo;<a href=\"#_edn92\" name=\"_ednref92\" title=\"\">[92]</a></p>\n\n<p>\n	2- &ldquo;Kitapta biz hi&ccedil;bir şeyi eksik bırakmadık.&rdquo;<a href=\"#_edn93\" name=\"_ednref93\" title=\"\">[93]</a></p>\n\n<p>\n	3- &ldquo;Eğer o, Allah&rsquo;tan başkasından gelseydi, onda &ccedil;ok aykırılıklar bulurlardı.&rdquo;<a href=\"#_edn94\" name=\"_ednref94\" title=\"\">[94]</a></p>\n\n<p>\n	4- &ldquo;Vallahi biz apa&ccedil;ık bir sapıklıkta idik; &ccedil;&uuml;nk&uuml; biz sizi &acirc;lemlerin Rabbine eşit tutmuştuk...&rdquo;<a href=\"#_edn95\" name=\"_ednref95\" title=\"\">[95]</a></p>\n\n<p>\n	5- &ldquo;Melekler şerefli kılınmış kullardır. Allah&rsquo;tan &ouml;nce s&ouml;z s&ouml;yleyemezler; ancak O&rsquo;nun emri &uuml;zerine iş yaparlar.&rdquo;<a href=\"#_edn96\" name=\"_ednref96\" title=\"\">[96]</a></p>\n\n<p>\n	6- &ldquo;D&uuml;nya hayatı g&ouml;kten indirdiğimiz su gibidir ki, onunla insan ve hayvanların yiyeceği bitkiler yetişip bir&shy;birine karışmıştır.&rdquo;<a href=\"#_edn97\" name=\"_ednref97\" title=\"\">[97]</a></p>\n\n<p>\n	7- &ldquo;Gizliliklerin ortaya &ccedil;ıkacağı g&uuml;n.&rdquo;<a href=\"#_edn98\" name=\"_ednref98\" title=\"\">[98]</a></p>\n\n<p>\n	8- &ldquo;G&ouml;ğ&uuml;, kitap d&uuml;rer gibi d&uuml;rd&uuml;ğ&uuml;m&uuml;z zaman, yarat&shy;maya ilk başladığımız gibi katımızdan verilmiş bir s&ouml;z olarak onu tekrar var edeceğiz. Doğrusu biz yaparız.&rdquo;<a href=\"#_edn99\" name=\"_ednref99\" title=\"\">[99]</a></p>\n\n<p>\n	Dr. Suphi Salih, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın şerhinde bu <em>Kur&rsquo;&acirc;n</em> ayetleri i&ccedil;in &ouml;zel bir fihrist hazırlamış ve 110 ayete yer vermiştir.<a href=\"#_edn100\" name=\"_ednref100\" title=\"\">[100]</a> Bunlardan bazısında birden fazla ayet şahit g&ouml;sterilmiştir; bazısında ise bir ayetin sadece bir b&ouml;&shy;l&uuml;m&uuml; şahit g&ouml;sterilmiştir; ama &ccedil;oğu tam bir ayet ola&shy;rak şa&shy;hit tutulmuştur.</p>\n\n<p>\n	Bunların dışında <em>Ra&shy;bıta-i Kur&rsquo;&acirc;n ve Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> adında yazmış olduğum kitap da ge&ccedil;en yıl B&uuml;nyad-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa Kurumu tarafından ba&shy;sıldı. Bu kitapta, anlam a&ccedil;ısından <em>Kur&rsquo;&acirc;n</em> ile uyuşan <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın 150&rsquo;ye yakın s&ouml;zlerini zikrettim. &Ouml;r&shy;neğin:</p>\n\n<p>\n	1- Nehc&uuml;&rsquo;l-Bel&acirc;ğa: <em>&ldquo;Sayıcılar nimetlerini sayamaz&shy;lar.&rdquo;<a href=\"#_edn101\" name=\"_ednref101\" title=\"\"><strong>[101]</strong></a></em></p>\n\n<p>\n	Kur&rsquo;&acirc;n: <strong>&ldquo;Allah&rsquo;ın nimetini sayacak olsanız bitiremez&shy;siniz.&rdquo;<a href=\"#_edn102\" name=\"_ednref102\" title=\"\"><strong>[102]</strong></a></strong></p>\n\n<p>\n	2- Nehc&uuml;&rsquo;l-Bel&acirc;ğa: <em>&ldquo;Sonra onu gezegenlerle ve ışılda&shy;yan yıldızlarla s&uuml;sledi.&rdquo;<a href=\"#_edn103\" name=\"_ednref103\" title=\"\"><strong>[103]</strong></a></em></p>\n\n<p>\n	Kur&rsquo;&acirc;n: <strong>&ldquo;Ş&uuml;phesiz Biz, yakın g&ouml;ğ&uuml; bir s&uuml;sle, yıldız&shy;larla s&uuml;sledik.&rdquo;<a href=\"#_edn104\" name=\"_ednref104\" title=\"\"><strong>[104]</strong></a></strong></p>\n\n<p>\n	3- Nehc&uuml;&rsquo;l-Bel&acirc;ğa: <em>&ldquo;Sizleri d&uuml;şmanınızla cihada da&shy;vet edince, korkudan g&ouml;zleriniz d&ouml;n&uuml;yor, adeta &ouml;l&uuml;m&uuml;n &ccedil;etinliği ve gaflet sarhoşluğu i&ccedil;inde &ccedil;ırpınıyorsunuz.&rdquo;<a href=\"#_edn105\" name=\"_ednref105\" title=\"\"><strong>[105]</strong></a></em></p>\n\n<p>\n	Kur&rsquo;&acirc;n: <strong>&ldquo;Kalplerine korku gelince, &ouml;l&uuml;m baygınlığı ge&ccedil;iren kimse gibi g&ouml;zleri d&ouml;nerek, sana baktıklarını g&ouml;&shy;r&uuml;rs&uuml;n.&rdquo;<a href=\"#_edn106\" name=\"_ednref106\" title=\"\"><strong>[106]</strong></a></strong></p>\n\n<p>\n	Ben <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın <em>Kur&rsquo;&acirc;n</em> ile olan ilişkisinin bu 150 husus ile sınırlı olduğunu iddia etmiyorum. &Ccedil;&uuml;nk&uuml; t&uuml;m&uuml;yle sayabilmek i&ccedil;in insanın &ouml;ncelikle <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı hıfzetmiş ve zihnine yerleştirmiş olması gerekir. Ancak b&ouml;ylece <em>Kur&rsquo;&acirc;n</em> ayetlerinden birini g&ouml;r&uuml;nce Nehc&uuml;&rsquo;l-Bel&acirc;ğa hazinesinden hıfzettikleri arasında ilgili c&uuml;mleyi bulup ayırabilir.</p>\n\n<p>\n	Bununla birlikte <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın bazı hutbeleri de <em>Kur&rsquo;&acirc;n</em>&rsquo;dan bir ayet veya surenin tefsiri niteliğindedir. &Ouml;rneğin, 219. hutbe, Tek&acirc;s&uuml;r Suresi&#39;nin tefsiridir. 221. hutbe, <strong>&ldquo;Ey insan! &Ccedil;ok c&ouml;mert olan Rabbine karşı seni al&shy;datan nedir?&rdquo;<a href=\"#_edn107\" name=\"_ednref107\" title=\"\"><strong>[107]</strong></a></strong> ayetinin tefsiri konumundadır. 220. hutbe ise, <strong>&ldquo;Allah&rsquo;ın y&uuml;ksek tutulmasına ve i&ccedil;lerinden adının anılmasına izin verdiği evlerde, insanlar-sabah akşam O&rsquo;nu tespih ederler.&rdquo;<a href=\"#_edn108\" name=\"_ednref108\" title=\"\"><strong>[108]</strong></a></strong> ayetinin tefsiridir.</p>\n\n<p>\n	Ayrıca <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da 21 yerde <em>Kur&rsquo;&acirc;n</em>&rsquo;ın niteliklerinden s&ouml;z edilmiştir. Bu, Dr. Suphi Salih&rsquo;in fihris&shy;tinde de vardır. Elbette bazı hususları da yine g&ouml;zden ka&ccedil;ır&shy;mıştır ki, bunlara da benim yazmış olduğum <em>el-K&acirc;şif</em> ki&shy;tabın&shy;daki &ldquo;Kur&rsquo;&acirc;n ve Kitabullah&rdquo; kelimesinin beyanında yer verilmiştir. Dolayısıyla altı yerinde <em>Kur&rsquo;&acirc;n</em> ile <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabının ilişkisini a&ccedil;ıklayan <em>Rabita-i Kur&rsquo;&acirc;n Ba Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> isimli kitabım bu hususta araştırma&shy;cılar i&ccedil;in bir kılavuz konumundadır.</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Lafızlarına İstinat Edilebilir Mi?</strong></p>\n\n<p>\n	Bilindiği gibi <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> M&uuml;minlerin Em&icirc;ri Hz. Ali&rsquo;nin (a.s) hutbeleri, mektupları ve kısa s&ouml;zleri olmak &uuml;zere &uuml;&ccedil; b&ouml;l&uuml;mden oluşmaktadır. Hz. Ali&rsquo;nin (a.s) mek&shy;tup ve kısa s&ouml;zleri hususunda hi&ccedil;bir ş&uuml;phe yoktur ve biz&shy;zat lafızları muteber ve istinat edilebilir bir konumdadır. &Ouml;yle ki bir mektubu olduğu gibi korumak ve kısa s&ouml;zleri ez&shy;berlemek kolay ve yaygın g&ouml;r&uuml;len bir olaydır. Ama <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın uzun ve detaylı hutbeleri hususunda ş&ouml;yle s&ouml;ylenmektedir: &ldquo;Eğer Ali (a.s) o hutbeleri bir minbe&shy;rin &uuml;zerinde veya savaş meydanlarında s&ouml;ylemiş ise, du&shy;yan kimselerin o kelimeleri olduğu gibi ezberlemesi ve yazması nasıl m&uuml;mk&uuml;n olabilir?&rdquo;</p>\n\n<p>\n	Bu soruya ş&ouml;yle cevap verenler vardır: &ldquo;Hutbelerin ravileri anlam ve i&ccedil;eriğini ezberlemiş, ama kendi fikir ve dikteleriyle birtakım ifa&shy;deler beyan etmişler ve yazmışlardır.&rdquo;</p>\n\n<p>\n	Bu cevap bir&ccedil;ok y&ouml;nden kabul edilemez konumdadır:</p>\n\n<p>\n	<strong>Birincisi:</strong> Daha &ouml;nce de belirttiğimiz gibi, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> fesahat ve bel&acirc;gat a&ccedil;ısından bilginlerin ve edebi&shy;yat&ccedil;ıların şaşkınlığa d&uuml;şt&uuml;ğ&uuml; s&ouml;zlerden oluşmaktadır. Bu y&uuml;zden <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın beşer s&ouml;z&uuml;n&uuml;n &uuml;st&uuml;nde, Allah s&ouml;z&uuml;n&uuml;n altında yer aldığını beyan etmişlerdir. Ayrıca bilindiği gibi fesahat ve bel&acirc;gat sadece lafız ile ilgili nitelikler değil, bunun yanında c&uuml;mlenin akıcı, revan, karmaşalıktan uzak, itici olmayan anlamsız karşılaştırmalara yer vermeyen ve benzeri niteliklerden uzak olmasını da ifade etmektedir. Dolayısıyla eğer <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın lafızlarını raviler inşa etmişlerse, o h&acirc;lde Ali&rsquo;yi değil, bizzat inşa eden kimseleri fesahat ve bel&acirc;gat a&ccedil;ısından &ouml;vmek gerekir.</p>\n\n<p>\n	<strong>İkincisi:</strong> <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da yer alan uzun hutbele&shy;rin bir benzerini, Peygamber (s.a.a) ve Ehlibeyt İmamları&rsquo;ndan &ouml;ğ&uuml;t ve delil g&ouml;sterme noktasında nakledilen hadis ve ri&shy;vayetlerde de g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. İsl&acirc;m bilginleri &ouml;zel&shy;likle de b&uuml;y&uuml;k fakihler, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın lafız ve iba&shy;retlerinin bizzat kendisini şahit g&ouml;stermişlerdir. Aynı zamanda <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın b&uuml;t&uuml;n şarihleri (şerh edenleri) de hutbeleri şerh ederken, kayıtlara ge&ccedil;en lafızların edeb&icirc; ve l&uuml;gav&icirc; &ouml;zel&shy;liklerini zikretmiş ve a&ccedil;ıklamışlardır. Hatta bazen ş&ouml;yle demişlerdir: &ldquo;Eğer bu kelime yerine &ouml;rneğin fa&shy;lan ke&shy;lime kullanılmış olsaydı, edeb&icirc; &ouml;zellik taşımazdı.&rdquo; Dolayısıyla a&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi b&uuml;t&uuml;n &acirc;lim ve bilginleri b&ouml;ylesine sorunlardan gafil bilmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;:</strong> Hz. Ali (a.s) zamanında yaşayan bazı şair&shy;lerden de olduk&ccedil;a uzun ve detaylı şiirler nakledilmiştir. Ayrıca bu şiirler irtical&icirc; ve bir ya&shy;zıya d&ouml;k&uuml;lmeksizin be&shy;yan edilmiştir. &Ouml;rneğin, Has&shy;san b. Sabit&rsquo;in Gadir-i Hum&rsquo;da okuduğu şiir on beş beyitten oluşmaktadır ve el-Gadir kitabında da nakledilmektedir. Ayrıca Kays b. Sa&rsquo;d, Kumeyt, Ferazdak gibi kimselerden uzun şiirler ve Sahban Vail ve Kays b. Harice gibi kimseler&shy;den ol&shy;duk&ccedil;a uzun hutbeler nakledilmiştir. Bunların hepsi, &ouml;n hazırlığı yapılmadan yazıya d&ouml;k&uuml;lmek&shy;sizin (irtical&icirc;) beyan edilen şiir ve hutbelerdir. Şu anda da edebiyat ve tarih kitapla&shy;rında kayıtlıdır.</p>\n\n<p>\n	Dolayısıyla bu şiir ve hutbelerin kaydedilmesi hu&shy;su&shy;sunda ş&ouml;yle demek gerekir: Araplar olduk&ccedil;a g&uuml;&ccedil;l&uuml; ve sağlam hafızaları sayesinde şiirleri olduğu gibi ez&shy;berliyor&shy;lardı ya da bu, şiirlerin yazılmasında onlara b&uuml;y&uuml;k kolaylık sağlıyordu. Veya raviler, şair ve hatiplerin konuşma&shy;sından sonra onları birbirlerine aktarıyor ya da bilemediğimiz bir tarzda ibare ve kelimeleri olduğu gibi kaydediyorlardı. Zira belli bir vezin ve kafiye &ouml;l&shy;&ccedil;&uuml;s&uuml; olan şiirleri sadece anlamıyla nakletmek m&uuml;mk&uuml;n değildir. Nitekim <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki hutbelerin &ccedil;oğu da belli bir kafiye ve vezne sahiptir. Lafızları de&shy;ğiştirmek, bu s&ouml;z&uuml;n kelam ve veznini bozmaktadır. Hatta bazen iki kelimeden sadece bir keli&shy;mesi kafiye ve vezne sahiptir. Nitekim aşağıdaki c&uuml;mleler Hz. Ali&rsquo;nin (a.s) <em>Garra</em> adıyla bilinen uzun hutbesinde yer almış&shy;tır:</p>\n\n<p>\n	<em>&ldquo;O insan, rahimlerin karanlıklarında gizlice tasar&shy;lanıp kararlaştırılan d&ouml;k&uuml;lm&uuml;ş erlik suyu ve yaratılışı noksan bir kan par&ccedil;ası, bir pıhtı değil miydi? Sonra ra&shy;himde bir yavru oldu. &Ccedil;ıkıp s&uuml;t emen bir &ccedil;ocukken, er&shy;genlik &ccedil;ağına geldi. Sonra da kendisine duyduğunu bel&shy;leten bir g&ouml;n&uuml;l, konuşan bir dil, bakıp g&ouml;ren bir g&ouml;z ve&shy;rildi ki duyup g&ouml;rd&uuml;ğ&uuml;n&uuml; anlasın, ibret alsın ve k&ouml;t&uuml;l&uuml;k&shy;lerden ka&ccedil;ınsın. Ama o b&uuml;y&uuml;y&uuml;p geliştiğinde tekebb&uuml;re kapıldı, y&uuml;z &ccedil;evirdi, heva ve hevesine uydu, lezzetlere dalsın diye d&uuml;nyası i&ccedil;in &ccedil;alışıp &ccedil;abaladı, zorluğa d&uuml;şt&uuml;. Belaya d&uuml;şeceğini ummaz, korkması gerekenden korkmaz oldu.&rdquo;</em></p>\n\n<p>\n	Az da olsa Arap&ccedil;a bilen herkes bu t&uuml;r tabirlerin Sahban ve Kays gibi kimselere ait olduğuna ihtimal ver&shy;mez. Zira fesahat ve bel&acirc;gat d&acirc;hilerinin kitaplarında bile b&ouml;y&shy;lesine c&uuml;mleler g&ouml;r&uuml;lmemektedir. Bu lafız ve ibarelerin kafiye ve vezni korunduğu h&acirc;lde değiştiril&shy;mesi m&uuml;mk&uuml;n değildir. &Ouml;rneğin, hutbede ge&ccedil;en &ldquo;yafien&rdquo; kelimesi yerine, &ldquo;m&uuml;rahiken&rdquo; kelimesi koyu&shy;labilir veya &ldquo;m&uuml;zdeciren&rdquo; ke&shy;limesi yerine, &ldquo;m&uuml;ntehiyen&rdquo; kelimesi ge&ccedil;irilebilir. Ama bu değişiklik mana a&ccedil;ısından doğru olsa da, &ldquo;ayn&rdquo; ve &ldquo;ra&rdquo; harflerinin kafiye ve veznini ortadan kaldırmaktadır. O h&acirc;lde, bu kelime ve lafızların ol&shy;duğu gibi İmam Ali&rsquo;nin (a.s) m&uuml;barek ağzından &ccedil;ıkan ke&shy;limeler olduğunu kabul etmek zorundayız.</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Kaynakları</strong></p>\n\n<p>\n	Bazı İsl&acirc;m&icirc; fırkalar araştırılmamış, kendile&shy;rine miras kalmış inan&ccedil;ları doğrultusunda <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;da yer alan bazı konuların kendi inan&ccedil;larıyla &ccedil;eliştiğini sanmış&shy;lardır. Dolayısıyla da <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın Hz. Ali&rsquo;nin (a.s) s&ouml;zleri olduğu hakkında ş&uuml;pheye d&uuml;şm&uuml;ş ve bu kitabı Seyyid Raz&icirc; ve kardeşi Seyyid Murteza&rsquo;nın yazdığını s&ouml;ylemişlerdir.</p>\n\n<p>\n	Bu y&uuml;zden bazı yazarlarımız ve araştır&shy;macılarımız, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki b&uuml;t&uuml;n hutbe, mektup, vasiyet ve kısa s&ouml;z&shy;leri Seyyid Raz&icirc; daha doğmadan veya bizzat o asırda ya da sonraki asırda yazılmış olan kay&shy;naklardan elde etmeye &ccedil;alışmışlardır. Bu s&ouml;zlerin sağlam, g&uuml;venilir kaynaklarla Hz. Ali&rsquo;ye (a.s) ulaşmış olmasına b&uuml;y&uuml;k &ouml;zen g&ouml;stermişlerdir. Bu konuda buldukları kitap&shy;ları, sayfa numaralarını ve kitabın diğer &ouml;zelliklerini en ince detayına kadar zikretmiş ve b&uuml;y&uuml;k bir başarı elde etmişlerdir. Benim bu konuda tanıdığım kimseler şunlardır:</p>\n\n<p>\n	1- Hadi Kaşifu&rsquo;l-Gıta, kendi <em>M&uuml;stedrek-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> kitabının bir b&ouml;l&uuml;m&uuml;n&uuml; <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın kay&shy;naklarına ayırmış, 236. sayfadan 265. sayfaya kadar bu kaynakları zikretmiştir.</p>\n\n<p>\n	2- Seyyid Hibet&uuml;ddin Şehristan&icirc;, <em>Mahuve Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em> adlı kitabında daha &ccedil;ok itiraz edilen <em>Şıkşıkıyye</em> hutbesinin kaynaklarını zikretmiş ve bu hutbeyi Seyyid Raz&icirc;&rsquo;den &ouml;nce ve sonra, ken&shy;disiyle &ccedil;ağdaş dokuz kaynak&shy;tan nakletmiştir. Ay&shy;rıca ifade farklılıklarını da beyan et&shy;miştir. Araştır&shy;malarım neticesinde bulduğum ve Merhum Şehristan&icirc;&rsquo;nin g&ouml;rmediği kitaplardan biri de, Sibt İbn Cevz&icirc;&rsquo;nin <em>Tezkiret&rsquo;ul Havas</em> adlı kitabıdır. İbn Cevz&icirc;, kitabının 124. sayfasında ş&ouml;yle der: &ldquo;<em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın sahibi Seyyid Raz&icirc;, <em>Şıkşıkiye</em> hutbesinin bir b&ouml;&shy;l&uuml;m&uuml;n&uuml; zikretmiş, bir b&ouml;l&uuml;m&uuml;n&uuml; de atmıştır. Ama ben bu hutbenin t&uuml;m&uuml;n&uuml; zikrediyorum. &rdquo;</p>\n\n<p>\n	Daha sonra da hutbenin senedini şeyhi olan Ebu&rsquo;l-Ka&shy;sım Anbar&icirc;&rsquo;den, İbn Abbas&rsquo;a ulaşana dek zikreder.</p>\n\n<p>\n	3- Abdullah Nimet, <em>Mesadiru Nehci&rsquo;l-Bel&acirc;ğa</em> kita&shy;bının ikinci b&ouml;l&uuml;m&uuml;nde, 130 ila 320. sayfalarında bu kaynakları sıralamakta, cilt ve say&shy;falarını belirtmek&shy;tedir.</p>\n\n<p>\n	4- Ali Han Arş&icirc;, <em>İstinadu Nehci&rsquo;l-Bel&acirc;ğa</em> adlı ki&shy;tabında sadece Hindistan Rambur k&uuml;t&uuml;p&shy;hanesinde bulduğu kaynaklardan s&ouml;z etmiş; bu k&uuml;&shy;&ccedil;&uuml;k risalesinde s&ouml;z konusu k&uuml;t&uuml;pha&shy;nelerdeki n&uuml;shalarda <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın hutbe, mektup ve hikmetli s&ouml;zlerin&shy;den bulduklarını cilt ve sayfa numaralarıyla birlikte zik&shy;retmiştir.</p>\n\n<p>\n	5- Seyyid Abdu&rsquo;z-Zehra H&uuml;seyin Hatip ise, <em>Mesadiru Nehci&rsquo;l-Bel&acirc;ğa ve Esaniduhu</em> adlı kita&shy;bında b&uuml;t&uuml;n g&uuml;&shy;c&uuml;yle <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;daki sıralamayı g&ouml;z &ouml;n&uuml;ne alarak <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın b&uuml;t&uuml;n kaynaklarını bulmaya ve zikretmeye &ccedil;alışmıştır. Anladığım kadarıyla bu kitabın sadece d&ouml;rt cildi bası&shy;labilmiştir. Muhterem yazar, <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın b&uuml;t&uuml;n kaynaklarını 26 ila 37. sayfalarında yer verdiği 109 kay&shy;nak kitaptan &ccedil;ıkarıp nakletmiştir.</p>\n\n<p>\n	Bu beş kitabın t&uuml;m&uuml; de şu anda yanımda mevcuttur. (<em>Mesadiru Nehci&rsquo;l-Bel&acirc;ğa</em> ise tam d&ouml;rt cilttir.) Okuyucuların bu araştırmacının metodunu yakından tanıması i&ccedil;in <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;nın &uuml;&ccedil; b&ouml;l&uuml;m&uuml;nden beşer &ouml;rnek vermek istiyorum:</p>\n\n<p>\n	<strong>Hutbeler</strong></p>\n\n<p>\n	<strong>Birinci Hutbe:</strong> Bu hutbe, <em>&ldquo;Hamd, Allah&rsquo;a mahsustur ki &ouml;venler onu hakkıyla &ouml;vemezler...&rdquo;</em> c&uuml;mlesiyle başla&shy;mak&shy;tadır ve bu hutbe aşağıdaki şu kitaplarda yer almıştır:</p>\n\n<p>\n	1- <em>el-İrşad</em>, Şeyh M&uuml;fid<a href=\"#_edn109\" name=\"_ednref109\" title=\"\">[109]</a></p>\n\n<p>\n	2- <em>Tuhafu&rsquo;l-Ukul</em>, Necef baskısı, s.43<a href=\"#_edn110\" name=\"_ednref110\" title=\"\">[110]</a></p>\n\n<p>\n	3- <em>et-Tevhid</em>, Şeyh Saduk, s.24 ila 28</p>\n\n<p>\n	4- <em>el-Emali</em>, Şeyh Tus&icirc; (hicr&icirc; 460 yılında vefat et&shy;miştir), c.1, s.22</p>\n\n<p>\n	5- <em>el-Mecalis</em>, Şeyh M&uuml;fid, s.149.<a href=\"#_edn111\" name=\"_ednref111\" title=\"\">[111]</a> Merhum Meclis&icirc; ise <em>Bihar</em>, c.77, s.302&rsquo;de bu hutbenin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; Vasit&icirc;&rsquo;nin <em>Uyunu&rsquo;l-Hikmet</em> adlı eserinden naklet&shy;mektedir.</p>\n\n<p>\n	<strong>İkinci Hutbe:</strong> Bu hutbe, <em>&ldquo;Nimetini tamamladığı i&ccedil;in ona hamt ederim...&rdquo;</em> c&uuml;mlesiyle başlamaktadır. Taber&icirc;&rsquo;nin <em>el-M&uuml;sterşid</em> kitabında, s.73&rsquo;de birtakım fazlalık&shy;lar ve farklılıklarla nakledilmiştir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Hutbe:</strong> Bu hutbe meşhur olan <em>Şıkşıkıye</em> hutbesidir. <em>İlelu&rsquo;ş-Şerai&rsquo;</em> s.144; <em>Meani&rsquo;l-Ahbar</em>,<a href=\"#_edn112\" name=\"_ednref112\" title=\"\">[112]</a> 404. bab, s.361; <em>el-Emali</em>, Şeyh Tus&icirc;, c.2, s.382-384; <em>eş-Şafi</em>, Seyyid Murtaza (hicr&icirc; 426 yılında vefat etmiştir), s.203; <em>el-İrşad</em>, Şeyh M&uuml;fid, s.166 ve bir başka baskısında s.135. Aynı zamanda Şeyh M&uuml;fid bu hutbeyi <em>el-Cemel</em>, s.46 ve 76&rsquo;da; <em>el-İfsah</em> kitabında ise s.17&rsquo;de nakletmiştir. Ebu Said Mansur ve hicr&icirc; 422 yılında &ouml;len Zirab&icirc;, <em>Nesru&rsquo;d- D&uuml;rer</em> kitabında <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;dan az bir farklılıkla bu hutbeyi naklet&shy;miştir.</p>\n\n<p>\n	Adı ge&ccedil;en hutbe, bu kitaplarda İbn Abbas&rsquo;a ulaşan senetleriyle nakledilmiştir. Senet zinciri arasında Ehlis&uuml;nnet &acirc;limlerinden bir grup da g&ouml;ze &ccedil;arpmakta&shy;dır. &Ouml;rneğin hicr&icirc; 303 yılında vefat eden Ebu Ali Cuba&icirc;, hicr&icirc; 317 yılında vefat eden Ebu&rsquo;l-Kasım Belh&icirc; ve hicr&icirc; 606 yılında vefat eden İbn Esir, <em>en-Nihaye</em> kitabında <em>Şıkşıkıye</em> lafzı hususunda ş&ouml;yle diyor: &ldquo;Bu kelimeyi Hz. Ali (a.s) bu hutbesinde kullanmıştır.&rdquo;</p>\n\n<p>\n	Firuzabad&icirc; de <em>el-Kamus</em> adlı kitabında <em>Şıkşıkıye</em> hutbesini Hz. Ali&rsquo;ye isnat etmiş ve <em>Aleviyye</em> diye ad&shy;landırmıştır. B&uuml;t&uuml;n bu s&ouml;ylenenlerin yanı sıra İbn Ebi&rsquo;l-Hadid de bu hutbeyi Ebu&rsquo;l-Kadım Belh&icirc; Mutezil&icirc;&rsquo;nin kitabından nakletmiştir ve bu kitap Seyyid Raz&icirc;&rsquo;nin do&shy;ğumundan yıllar &ouml;nce yazılmıştır.</p>\n\n<p>\n	Musaddık Vasit&icirc;&rsquo;den ş&ouml;yle s&ouml;ylediğini nakletmektedir: &Uuml;stadım İbn Haşşab&rsquo;a şunu sordum: &ldquo;Acaba bu hutbe yalan yere mi Ali&rsquo;ye isnat edilmiştir?&rdquo; &Uuml;stadım: &ldquo;Allah&rsquo;a andolsun ki ben bu hutbenin Hz. Ali&rsquo;nin s&ouml;zleri olduğu husu&shy;sunda yakin i&ccedil;indeyim.&rdquo; Ben de: &ldquo;Halkın &ccedil;oğu <em>Nehc&uuml;&rsquo;l-Bel&acirc;ğa</em>&rsquo;yı Seyyid Raz&icirc;&rsquo;nin uydurup Hz. Ali&rsquo;ye isnat etti&shy;ğini s&ouml;yl&uuml;yorlar.&rdquo; dediğim zaman &uuml;stadım bana şu cevabı verdi: &ldquo;Seyyid Raz&icirc; ve diğerlerinin b&ouml;ylesine nefis &uuml;slupları ola&shy;bilir mi? Biz Seyyid Raz&icirc;&rsquo;nin yazılarını g&ouml;r&shy;d&uuml;k. Onun s&ouml;z ve şiirlerinin metodunu ve tarzını biliyoruz.&rdquo;<a href=\"#_edn113\" name=\"_ednref113\" title=\"\">[113]</a></p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Hutbe:</strong> Bu hutbe, <em>&ldquo;Karanlıklarda bizimle hidayete erdiniz...&rdquo;</em> diye başlamaktadır ve <em>el M&uuml;stedrek</em>, s.76 ile <em>el-İrşad</em>, Şeyh M&uuml;fid, s.119&rsquo;da nakledilmiştir. İbn Ebi&rsquo;l-Hadid ş&ouml;yle diyor: &ldquo;Bu hutbe de Hz. Ali&rsquo;nin en uzun hut&shy;belerinden biri sayılmıştır.&rdquo; Daha sonra hutbenin t&uuml;m&uuml;n&uuml; nakletmekte ve bazı kelimeleri hususunda g&ouml;r&uuml;ş belirt&shy;mektedir.</p>\n\n<p>\n	<strong>Beşinci Hutbe:</strong> Bu hutbe, <em>&ldquo;Ey insanlar! Fitne dalgala&shy;rına karşı direnin...&rdquo;</em> diye başlamaktadır. <em>el-İhticac</em>, Tabers&icirc;, s.127; <em>Tezkiretu&rsquo;l-Havas</em>, s.128&rsquo;de senet zincirleriyle ve tabir farklılıklarıyla nakledilmiştir. İbn Ebi&rsquo;l-Hadid ise hutbenin s&ouml;yleniş nedenlerinden, &ouml;n bilgilerinden ve atılmış fazla&shy;lıklarından s&ouml;z etmektedir.</p>\n\n<p>\n	<strong>Mektuplar</strong></p>\n\n<p>\n	<strong>Birinci Mektup:</strong> Bu mektup, <em>&ldquo;Allah&rsquo;ın kulu ve M&uuml;&shy;minlerin Em&icirc;ri Ali&rsquo;den Kufe ehline...&rdquo;</em> diye başlamaktadır. Hicr&icirc; 286 yılında &ouml;len İbn Kuteybe&rsquo;nin <em>el-İmame ve&rsquo;s-Siyase</em> kitabı, s.58&rsquo;de, başka bir baskısında ise s.67&rsquo;de ve Şeyh M&uuml;fid&rsquo;in <em>el-Cemel</em> kitabında, s.115 ve bir başka baskısında ise s.131&rsquo;de nakledilmiştir.</p>\n\n<p>\n	<strong>İkinci Mektup:</strong> Bu mektup, Şeyh M&uuml;fid&rsquo;in <em>el-Cemel</em> kitabı, s.200 ve <em>en-Nusre</em>, s.215&rsquo;de senet fazla&shy;lıkları ve farklılıklar ile kaydedilmiştir.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Mektup:</strong> <em>&ldquo;Ey Şureyh, ş&uuml;phe&shy;siz sana... gelecektir...&rdquo;</em> diye başlayan bu mektup, Şeyh Saduk&rsquo;un <em>el-Emali</em> kitabı s.87&rsquo;de, hicr&icirc; 654 yılında &ouml;len Sibt İbn Cevz&icirc;&rsquo;nin yazdığı <em>Tezkiretu&rsquo;l-Havas</em> kitabı s.654 ile 185&rsquo;de ve hicr&icirc; 454 yılında &ouml;len Kadı Kuda&icirc;&rsquo;nin yazdığı <em>Dusturu Mea&shy;limi&rsquo;l-Hikem</em> kitabı s.454 ve 135&rsquo;de nakledilmiştir.</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; Mektup:</strong> Tezkiretu&rsquo;l-Havas, s.157&rsquo;de nakledilmiştir.</p>\n\n<p>\n	<strong>Beşinci Mektup:</strong> <em>&ldquo;Senin sorumluluğun, ekmek ve su vesilesi değil, boynundaki emanetin hakkını vermek i&ccedil;in &ccedil;alış&shy;maktır...&rdquo;</em> diye başlayan bu mektup İbn Kuteybe&rsquo;nin <em>el-İmame ve&rsquo;s-Siyase</em> kitabı, c.1, s.79; bir başka baskıda ise, s.91&rsquo;de; İbn Abdurrabbih&rsquo;in<a href=\"#_edn114\" name=\"_ednref114\" title=\"\">[114]</a> <em>İkdu&rsquo;l-Ferid</em>, c.2, s.232; bir başka baskısında ise, c.3, s.14&rsquo;de ve hicr&icirc; 212 yılında vefat eden Nasr b. M&uuml;zahim&rsquo;in <em>Siffin</em> kitabı, s.20&rsquo;de nakledilmiştir.</p>\n\n<p>\n	<strong>Kısa S&ouml;zler</strong></p>\n\n<p>\n	1- <em>&ldquo;Fitneye karşı iki yaşındaki deve gibi ol.&rdquo;</em> Hicr&icirc; 380 yılında &ouml;len Ebu Hayyan Tevhid&icirc;, <em>el-İm&shy;tina&rsquo; ve&rsquo;l-Muanese</em> kitabında, c.2, s.31; Amed&icirc;&rsquo;nin <em>Gureru&rsquo;l-Hikem</em> kitabında, &ldquo;kaf&rdquo; harfinde nakledilmiştir. Aynı zaman Al&shy;l&acirc;me Hill&icirc;&rsquo;nin kardeşi Şeyh Raziyuddin de <em>el-Adedu&rsquo;l-Kaviyye</em> kitabında bu c&uuml;mlenin tamamını ayrıntılı olarak nakletmiştir.</p>\n\n<p>\n	2- <em>&ldquo;Tamaha sarılan, kendini al&ccedil;altır.&rdquo;</em> Tuhufu&rsquo;l-Ukul, s.201&rsquo;de nakledilmiştir.</p>\n\n<p>\n	3- <em>&ldquo;Cimrilik ardır (utan&ccedil;tır), korkaklık noksanlıktır.&rdquo;</em> Tuhufu&rsquo;l-Ukul, s.201&rsquo;de nakledilmiştir.</p>\n\n<p>\n	4- <em>&ldquo;İlim, en değerli mirastır.&rdquo;</em> <em>el-Emali,</em> Şeyh Tus&icirc;, c.1, s.114&rsquo;de; <em>Tuhefu&rsquo;l-Ukul</em>, s.201&rsquo;de; <em>el-Mecalis</em>, Şeyh M&uuml;fid, s.295&rsquo;de nakledilmiştir.</p>\n\n<p>\n	5- <em>&ldquo;D&uuml;nya, bir kimseye ikbal g&ouml;sterirse...&rdquo;<a href=\"#_edn115\" name=\"_ednref115\" title=\"\"><strong>[115]</strong></a></em> Hicr&icirc; 346 yı&shy;lında vefat eden Mes&rsquo;ud&icirc;, <em>Murucu&rsquo;z-Zeheb</em> kitabında, c.3, s.434&rsquo;de; <em>Dusturu Mealimi&rsquo;l-Hikem</em>, s.25 ve Amed&icirc;, <em>Gureru&rsquo;l-Hikem ve D&uuml;rer&uuml;&rsquo;l-Kelim</em> kitabında, s.142&rsquo;de nakledilmiştir.</p>\n\n<p>\n	<strong>Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın Senetleri Hususunda Ş&uuml;phe Etmek</strong></p>\n\n<p>\n	Ş&uuml;phesiz muhterem okuyucular bu s&ouml;ylenenler ışı&shy;ğında Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın senetleri konusunda ş&uuml;pheye d&uuml;şmenin s&ouml;z konusu edilmesini şaşkınlıkla karşılayacaklar&shy;dır. Ama bilmek gerekir ki, bu t&uuml;r ş&uuml;pheler, birtakım ya&shy;zarların cehalet, bağnazlık, yersiz, boş inan&ccedil;lara taraftarlık etmek ve benzeri şeylerden kaynaklanmıştır ve de kitap&shy;larda olduk&ccedil;a &ccedil;ok g&ouml;r&uuml;lmektedir. Meşhur deyimle bunlar, &ldquo;delinin kuyuya attığı taşı kırk akıllı &ccedil;ıkaramaz&rdquo; t&uuml;r&uuml;nden ş&uuml;phe&shy;lerdir.</p>\n\n<p>\n	Tam iki y&uuml;z elli yıl boyunca b&uuml;t&uuml;n rical ve biyografi &acirc;limleri Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;yı Seyyid Raz&icirc;&rsquo;nin derlediği kitap olarak kabul etmiş ve i&ccedil;indeki s&ouml;zlerin Emir&uuml;&rsquo;l-M&uuml;minin Ali&rsquo;ye ait olduğu hususunda yakin i&ccedil;inde ol&shy;muşlardır. Aniden Musul b&ouml;lgesinde, Erbil kalesinde Şemsuddin b. Hallikan adında bir şahıs,<a href=\"#_edn116\" name=\"_ednref116\" title=\"\">[116]</a> Vefiyyatu&rsquo;l-A&rsquo;yan kitabında Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;yı Seyyid Raz&icirc;&rsquo;nin kardeşi Seyyid Murtaza&rsquo;nın kitabı olduğunu iddia etmiştir. Daha sonra da hi&ccedil;bir delili olmadan kendi d&uuml;ş&uuml;ncelerini ş&ouml;yle aktarmıştır:</p>\n\n<p>\n	&ldquo;İnsanlar, Ali b. Ebu Talib&rsquo;in s&ouml;z&shy;lerinden oluşan Nehc&uuml;&rsquo;l-Bel&acirc;ğa hususunda ihtilafa d&uuml;ş&shy;m&uuml;şler ve bu kitabı Seyyid Murtaza&rsquo;nın veya Seyyid Raz&icirc;&rsquo;nin kaleme aldığı hususunda ş&uuml;phe etmişlerdir. Kitabı yazanın da, toplayanın da bir olduğunu ve Ali&rsquo;ye yalan yere isnat edildiğini s&ouml;ylemişlerdir.&rdquo;<a href=\"#_edn117\" name=\"_ednref117\" title=\"\">[117]</a></p>\n\n<p>\n	İbn Hallikan&rsquo;dan sonra Yafi&icirc;,<a href=\"#_edn118\" name=\"_ednref118\" title=\"\">[118]</a> Zeheb&icirc;,<a href=\"#_edn119\" name=\"_ednref119\" title=\"\">[119]</a> İbn Hacer,<a href=\"#_edn120\" name=\"_ednref120\" title=\"\">[120]</a> İbn İmad Hanbel&icirc;<a href=\"#_edn121\" name=\"_ednref121\" title=\"\">[121]</a> ve Ahmed Emin<a href=\"#_edn122\" name=\"_ednref122\" title=\"\">[122]</a> gibiler ortaya &ccedil;ıkıp İbn Hallikan&rsquo;ın s&ouml;z&uuml;n&uuml; tekrar etmişlerdir. Ama Hatip H&uuml;seyn&icirc;&rsquo;nin bu gruptan saydığı<a href=\"#_edn123\" name=\"_ednref123\" title=\"\">[123]</a> Selahuddin Safed&icirc; ise İbn Teymiye&rsquo;nin bunu ink&acirc;r edip ş&ouml;yle dediğini nakletmiştir: &ldquo;Nehc&uuml;&rsquo;l-Bel&acirc;ğa Seyyid Raz&icirc;&rsquo;nin diktesi olamaz, Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;da yer alanlar Ali b. Ebu Talib&rsquo;in kelamıdır, Seyyid Raz&icirc;&rsquo;nin Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;daki s&ouml;zleri (&ouml;ns&ouml;z&uuml; ve a&ccedil;ıklamaları) ise bilinmektedir.&rdquo;<a href=\"#_edn124\" name=\"_ednref124\" title=\"\">[124]</a></p>\n\n<p>\n	İbn Hallikan&rsquo;ın yolunu takip etmek isteyen bazı kim&shy;seler s&ouml;zde bu hayal&icirc; iddialarına birtakım deliller de getirmişlerdir. Bu delillerden bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Nehc&uuml;&rsquo;l-Bel&acirc;ğa Peygamber&rsquo;in ashabına hakaret ile doludur.</p>\n\n<p>\n	2- Gayb ilmini bildiğini iddia etmektedir.</p>\n\n<p>\n	3- Uzun hutbeleri vardır.</p>\n\n<p>\n	4- Lafzı, kafiyesi vs. vardır.</p>\n\n<p>\n	5- Konuları olduk&ccedil;a dikkatli bir şekilde inceden inceye nitelendirmiş ve ayırmıştır.</p>\n\n<p>\n	6- Hıristiyanlarınkine benzer bir şekilde insanlara s&uuml;&shy;rekli &ouml;l&uuml;m&uuml; hatırlatmakta, d&uuml;nyayı terk etmeye davet et&shy;mektedir, gibi iddialar.</p>\n\n<p>\n	Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın konuları Seyyid Raz&icirc;&rsquo;den &ccedil;ok &ouml;n&shy;celeri telif olmuş ve kaynak kitaplardan &ccedil;ıkarılmadan &ouml;nce bazı Şi&icirc; ve S&uuml;nn&icirc; yazarlar bu hayali itiraz&shy;lara cevap vermeye &ccedil;alışmışlardır. &Ouml;rneğin Seyyid Abduzzehra H&uuml;seyn&icirc;,<a href=\"#_edn125\" name=\"_ednref125\" title=\"\">[125]</a> Seyyid Hibbetuddin Şehristan&icirc;,<a href=\"#_edn126\" name=\"_ednref126\" title=\"\">[126]</a> Seyyid Abdullah Nimet,<a href=\"#_edn127\" name=\"_ednref127\" title=\"\">[127]</a> Muhammed Muhyiddin<a href=\"#_edn128\" name=\"_ednref128\" title=\"\">[128]</a> ve Şeyh Hadi K&acirc;şifu&rsquo;l-Gıta<a href=\"#_edn129\" name=\"_ednref129\" title=\"\">[129]</a> gibi bazı kimseler bu konuda b&uuml;&shy;y&uuml;k &ccedil;aba sarf etmişlerdir.</p>\n\n<p>\n	Ama bug&uuml;n artık Nehc&uuml;&rsquo;l-Bel&acirc;ğa, kelime kelime incelenmiş ve &ccedil;ok sağlam kaynaklarla belgelenmiştir. Dolayısıyla artık b&ouml;yle bir tartışma yersizdir ve insanın vaktini boşuna harcama anlamına gelmektedir. Ama s&ouml;ylemek gerekir ki, bu itiraz edenler evvela Ali b. Ebu Talib&rsquo;i o y&uuml;ce ilm&icirc; ve il&acirc;h&icirc; ma&shy;kamından aşağı indirmiş ve onu kendileri ile mukayese etmektedirler. Onun y&uuml;ce ve ruhan&icirc; s&ouml;zlerini kendi kısır akıllarıyla değerlendirmişlerdir. Dolayısıyla kafalarına takılan problemleri de hemen k&acirc;ğıda d&ouml;km&uuml;şlerdir.</p>\n\n<p>\n	<strong>Psikolojik Yorum</strong></p>\n\n<p>\n	Ger&ccedil;i daha &ouml;nce de s&ouml;ylediğimiz gibi, Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;nın senetlerinden ş&uuml;phe etmek şaşırtıcı bir şeydir. Elbette bir a&ccedil;ıdan fazla şaşırmamak da gerekir. &Ccedil;&uuml;nk&uuml; İbn Hallikan ve takip&ccedil;ileri, &ccedil;ocukluk d&ouml;nemlerinde anne ve babasın&shy;dan b&uuml;t&uuml;n sahabelerin adil, takvalı, doğru s&ouml;zl&uuml; ve g&uuml;ve&shy;nilir insanlar olduğunu işitmişlerdir. Daha sonra kendi &ouml;ğretmen ve &uuml;statlarından da bunu duymuşlardır. Kitap&shy;la&shy;rında da bunu okumuşlar, toplumlarında buna şahit olmuşlardır. Bir &ouml;m&uuml;r boyu sahabenin t&uuml;m&uuml;n&uuml;n mukad&shy;des ve m&uuml;nezzeh melekler olduğuna inanmışlardır. Dola&shy;yı&shy;sıyla bu t&uuml;r insanlar ellerine kalem alıp da Nehc&uuml;&rsquo;l-Bel&acirc;ğa hususunda h&uuml;k&uuml;m vermek istediklerinde, kendi inan&ccedil;larına aykırı olan Şıkşıkiye hutbesi gibi ko&shy;nuları g&ouml;r&uuml;nce, Ali&rsquo;yi (a.s) ne tasdik edebilmekteler, ne de tekzip! &Ccedil;&uuml;nk&uuml; Ali (a.s) de sahabeden biridir. Bu nedenle &ccedil;are olarak sığınacakları tek şey ş&ouml;yle demek oluyor: &ldquo;Bu kitap, Ali&rsquo;nin s&ouml;z&uuml; değildir.&rdquo;</p>\n\n<p>\n	Elbette onlar b&ouml;yle derken, bu peşin h&uuml;k&uuml;mleri ile ken&shy;dilerinden sonra birtakım insanların &ccedil;ıkıp Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;da yer alan konuları kendilerinin muteber kitapların&shy;dan da &ccedil;ıkarabileceklerini ve bu durumda mahcup olacakla&shy;rını d&uuml;ş&uuml;nememişlerdir. Biraz daha anlayışlı ve uzak g&ouml;&shy;r&uuml;şl&uuml; olanlar ise b&ouml;yle k&ouml;t&uuml; bir akıbeti g&ouml;rm&uuml;şler ve başka bir &ccedil;are bulmaya &ccedil;alışmışlardır. Onlara g&ouml;re de Nehc&uuml;&rsquo;l-Bel&acirc;ğa, Hz. Ali&rsquo;nin s&ouml;zleridir. Ama kendi inan&ccedil;larına ay&shy;kırı olan yerleri kendi inan&ccedil;larına uygun bi&ccedil;imde yorumlamaya &ccedil;alışmışlardır. Yani bu tabirleri manev&icirc; doğruluğundan uzaklaştırmakta ve kendilerine miras kalan inan&ccedil;larına uyarlamaya &ccedil;alış&shy;mışlardır. İbn Ebi&rsquo;l-Hadid&rsquo;in aşağıdaki c&uuml;mleler hakkında yaptığı hatalı yorumlar gibi:</p>\n\n<p>\n	1- &ldquo;Allah&rsquo;a andolsun ki Ebu Kuhafe oğlu, hilafete g&ouml;re yerimin, değirmen taşının mili gibi olduğunu bildiği h&acirc;lde hilafeti bir g&ouml;mlek gibi giyindi.&rdquo;<a href=\"#_edn130\" name=\"_ednref130\" title=\"\">[130]</a></p>\n\n<p>\n	2- &ldquo;Baktım da, ehlibeytimden başka yardım edip destekleyen, hakkımı savunan kimsenin olmadığını g&ouml;r&shy;d&uuml;m.&rdquo;<a href=\"#_edn131\" name=\"_ednref131\" title=\"\">[131]</a></p>\n\n<p>\n	3- &ldquo;...Ve velayet hakkının hususiyetleri onlarındır.&rdquo;<a href=\"#_edn132\" name=\"_ednref132\" title=\"\">[132]</a></p>\n\n<p>\n	4- &ldquo;Vasiyet ve veraset onlardadır.&rdquo;<a href=\"#_edn133\" name=\"_ednref133\" title=\"\">[133]</a></p>\n\n<p>\n	(İbn Ebi&rsquo;l-Hadid bazen bu tevilleri &ldquo;ashabımız &ouml;yle diyor&rdquo; diye nakletmektedir ve belki kendisi de buna inan&shy;mamaktadır.)</p>\n\n<p>\n	5- Kadi&rsquo;ul Kudat&rsquo;ın Şıkşıkıye hutbesindeki İbn Ebu Kuhafe kelimesi hakkında yaptığı a&ccedil;ıklama ve yanlış yorum gibi...<a href=\"#_edn134\" name=\"_ednref134\" title=\"\">[134]</a></p>\n\n<p>\n	Diğer bir grup ise bu t&uuml;r yerlerde sessiz kalmayı tercih etmekte ve hi&ccedil;bir a&ccedil;ıklama yapmamaktadır. Şeyh Muhammed Abduh, Mersif&icirc;, Muhammed Ebu&rsquo;l-Fazl ve benzeri kimseler bu gruptandır. Allah, kullarının i&ccedil;inde gizlediklerini herkesten daha iyi bilmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Seyyid Raz&icirc;&rsquo;nin biyografisi hakkında aşağıdaki kitaplara m&uuml;racaat ediniz: Enbahu&rsquo;r-Rubat, 3/114; el-Bidayetu ve&rsquo;n-Nihaye, 3/12; Tarih-i Bağdat, 2/246; K&acirc;mil-i İbn Esir, hicr&icirc; 406. Yıl Olayları; Tarih-i İbn Ebi&rsquo;l-Fida, 2/145; ed-Derecatu&rsquo;r-Rafie, s.466; Revzetu&rsquo;l-Cennat, s.573; Şezerat&rsquo;uz-Zeheb, 3/182; el-İber, 3/95, Lisanu&rsquo;l-Mizan, 5/141; Mir&rsquo;atu&rsquo;l-Cinan, 3/18; el-Muntezem, 7/279; Mizanu&rsquo;l-İ&rsquo;tidal, 3/523; el-Vafi Bi&rsquo;l-Vafiyat 2/374; el-Gadir, 4/180 ve Reyhanetu&rsquo;l-Edeb, 2/121-128</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Seyyid Raz&icirc;&rsquo;nin Nehc&uuml;&rsquo;l-Bel&acirc;ğa kitabının &ouml;n s&ouml;z&uuml;nden &ouml;zetle</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- İstinad-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa, s.7</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, Abduzzehra H&uuml;seyn&icirc; Hatip, s.97</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- age. s.93</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- age. s.97</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- age. s.93</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- age. s.98</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- age. s.99, Nezeratun Fi&rsquo;l-Kur&rsquo;&acirc;n kitabından naklen.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- age. s.99</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Şerh-u İbn Ebi&rsquo;l-Hadid, c.7, s.202</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- age. c.6, s.246</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, H&uuml;seyn&icirc;, s.100</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- age. 100 ila 106. sayfalar, &ouml;zetle</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- age. s.100 Abkeriyyet&uuml;&rsquo;ş-Şerif&rsquo;ten naklen.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- age. s.105, et-Teraz kitabından naklen.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Abkariyyeyu&rsquo;l-İmam, s.178</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Mukaddeme-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa, Şerh-i Muhammed Abduh, &ouml;zetle.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- el-İmam Ali, c.1, s.102</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- el-Beyan ve&rsquo;t-Tebyin, c.1, s.83</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Şerh-i İbn Ebi&rsquo;l-Hadid c.7, s.212</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Subhu&rsquo;l-A&rsquo;şa c.1, s.59</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- el-İmam Ali (a. s), c.1, s.174</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- ez-Zeria c.7, s.189; Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, c.1, s.48</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- ez-Zeria, s.7, s.191; Mesadir, c.1, s.49</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- Mesadir, c.1, s.53</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Mesadir, s.1, s.51</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Mesadir, s.1, s.51</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- Fihrist-i Neccaşi s.148</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- ez-Zeria, c.7, s.188</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- Fihrist-i İbn Nedim, s.140</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Mesadir, c.1, s.59</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- Mesadir, c.1, s.50</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- ez-Zeria, c.7, s.190</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- ez-Zeria, c.7, s.191 ve Mesadir, c.1, s.62-65</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- el-Kuna ve&rsquo;l-Elkab, c.2, s.448</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, c.1, s.16</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Mucemu&rsquo;l-Buldan, Beyne&rsquo;s-Sureyn kelimesinde</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- ez-Zeria, c.7, s.192; K&uuml;t&uuml;phanenin yakılış tarihini 447, İbn Esir ise 450 olarak kaydetmiştir.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- ez-Zeria, c.7, s.192</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- Bu hutbeler Ho&icirc;&rsquo;nin 21 ciltlik şerhinde şu sıralamayla yer almıştır: c.4, s.14, c.4,s. 118, c.4, s.141, c.7, s.69, c.10, s.288</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- Bu hutbeler hakkında El Kaşif kitabında İbn Ebi&rsquo;l-Hadid&rsquo;in kitabının d&ouml;rd&uuml;nc&uuml; baskısından bazı &ouml;rnekler verdik.</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- Murucu&rsquo;z-Zeheb, c.4, s.441. (Fransızca terc&uuml;mesiyle) ve c.2, s.431 (Mısır baskısı)</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- Tuhefu&rsquo;l-Ukul, s.60</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- ez-Zeria, c.7, s.192; Menakibu &Acirc;l-i Eb&icirc; Talib&rsquo;den naklen</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- Seyr&icirc; Der Nehc&uuml;&rsquo;l-Bel&acirc;ğa, s.6</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, s.330</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- age.</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- age. s.332</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Gurer ve Durer-i Amed&icirc;, c.3, s.392</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- age. c.6, s.159</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- age. c.6, s.379</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- age. c.6, s.250</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- age. c.2, s.467</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- Mesadir, c.1, s.68</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- age. c.1, s.71</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a>- age.</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a>- age. c.1, s.73</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a>- Mesadir, c.1, s.72 (Tebers&icirc;, hicr&icirc; 548 yılında vefat etmiştir. Mezarı Meşhed&rsquo;de olup Şi&icirc;ler tarafından ziyaret edilmektedir ve aynı zamanda Mecmeu&rsquo;l-Beyan kitabının da yazarıdır.)</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a>- Mesadir, c.1, s.75</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[61]</a>- Mesadir, c.1, s.75</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[62]</a>- age. s.81</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[63]</a>- age. s.84</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[64]</a>- age. s.85</p>\n	</div>\n\n	<div id=\"edn65\">\n		<p>\n			<a href=\"#_ednref65\" name=\"_edn65\" title=\"\">[65]</a>- age. s.85</p>\n	</div>\n\n	<div id=\"edn66\">\n		<p>\n			<a href=\"#_ednref66\" name=\"_edn66\" title=\"\">[66]</a>- age. s.86</p>\n	</div>\n\n	<div id=\"edn67\">\n		<p>\n			<a href=\"#_ednref67\" name=\"_edn67\" title=\"\">[67]</a>- age. s.87</p>\n	</div>\n\n	<div id=\"edn68\">\n		<p>\n			<a href=\"#_ednref68\" name=\"_edn68\" title=\"\">[68]</a>- age. s.89</p>\n	</div>\n\n	<div id=\"edn69\">\n		<p>\n			<a href=\"#_ednref69\" name=\"_edn69\" title=\"\">[69]</a>- age. s.90</p>\n	</div>\n\n	<div id=\"edn70\">\n		<p>\n			<a href=\"#_ednref70\" name=\"_edn70\" title=\"\">[70]</a>- age. s.91</p>\n	</div>\n\n	<div id=\"edn71\">\n		<p>\n			<a href=\"#_ednref71\" name=\"_edn71\" title=\"\">[71]</a>- Fihrist-i Neccaş&icirc;, s.282</p>\n	</div>\n\n	<div id=\"edn72\">\n		<p>\n			<a href=\"#_ednref72\" name=\"_edn72\" title=\"\">[72]</a>- el-Gadir, c.4, s.199</p>\n	</div>\n\n	<div id=\"edn73\">\n		<p>\n			<a href=\"#_ednref73\" name=\"_edn73\" title=\"\">[73]</a>- Keşfu&rsquo;z-Zunun, s.428 ve 159</p>\n	</div>\n\n	<div id=\"edn74\">\n		<p>\n			<a href=\"#_ednref74\" name=\"_edn74\" title=\"\">[74]</a>- Mesadir, c.1, s.117</p>\n	</div>\n\n	<div id=\"edn75\">\n		<p>\n			<a href=\"#_ednref75\" name=\"_edn75\" title=\"\">[75]</a>- age. s.117</p>\n	</div>\n\n	<div id=\"edn76\">\n		<p>\n			<a href=\"#_ednref76\" name=\"_edn76\" title=\"\">[76]</a>- age. s.118</p>\n	</div>\n\n	<div id=\"edn77\">\n		<p>\n			<a href=\"#_ednref77\" name=\"_edn77\" title=\"\">[77]</a>- age. s.118</p>\n	</div>\n\n	<div id=\"edn78\">\n		<p>\n			<a href=\"#_ednref78\" name=\"_edn78\" title=\"\">[78]</a>- age. s.118</p>\n	</div>\n\n	<div id=\"edn79\">\n		<p>\n			<a href=\"#_ednref79\" name=\"_edn79\" title=\"\">[79]</a>- age. s.119</p>\n	</div>\n\n	<div id=\"edn80\">\n		<p>\n			<a href=\"#_ednref80\" name=\"_edn80\" title=\"\">[80]</a>- age. s.121</p>\n	</div>\n\n	<div id=\"edn81\">\n		<p>\n			<a href=\"#_ednref81\" name=\"_edn81\" title=\"\">[81]</a>- ez-Zeria, c.14, s.112-155</p>\n	</div>\n\n	<div id=\"edn82\">\n		<p>\n			<a href=\"#_ednref82\" name=\"_edn82\" title=\"\">[82]</a>- el-Gadir, c.4, s.186- 192</p>\n	</div>\n\n	<div id=\"edn83\">\n		<p>\n			<a href=\"#_ednref83\" name=\"_edn83\" title=\"\">[83]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, s.1, s.247- 329</p>\n	</div>\n\n	<div id=\"edn84\">\n		<p>\n			<a href=\"#_ednref84\" name=\"_edn84\" title=\"\">[84]</a>- M&uuml;stedrek, c.3, s.326</p>\n	</div>\n\n	<div id=\"edn85\">\n		<p>\n			<a href=\"#_ednref85\" name=\"_edn85\" title=\"\">[85]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, s.1, s.248</p>\n	</div>\n\n	<div id=\"edn86\">\n		<p>\n			<a href=\"#_ednref86\" name=\"_edn86\" title=\"\">[86]</a>- age. s.248</p>\n	</div>\n\n	<div id=\"edn87\">\n		<p>\n			<a href=\"#_ednref87\" name=\"_edn87\" title=\"\">[87]</a>- age. s.249</p>\n	</div>\n\n	<div id=\"edn88\">\n		<p>\n			<a href=\"#_ednref88\" name=\"_edn88\" title=\"\">[88]</a>- el-Muntazam, c.1, s.222</p>\n	</div>\n\n	<div id=\"edn89\">\n		<p>\n			<a href=\"#_ednref89\" name=\"_edn89\" title=\"\">[89]</a>- el-Gadir, c.4, s.186</p>\n	</div>\n\n	<div id=\"edn90\">\n		<p>\n			<a href=\"#_ednref90\" name=\"_edn90\" title=\"\">[90]</a>- Mesadir-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa, c.1, s.40</p>\n	</div>\n\n	<div id=\"edn91\">\n		<p>\n			<a href=\"#_ednref91\" name=\"_edn91\" title=\"\">[91]</a>- age. s.41</p>\n	</div>\n\n	<div id=\"edn92\">\n		<p>\n			<a href=\"#_ednref92\" name=\"_edn92\" title=\"\">[92]</a>- Nehc&uuml;&rsquo;l-Bel&acirc;ğa-i Dr. Subhi Salih, s.49</p>\n	</div>\n\n	<div id=\"edn93\">\n		<p>\n			<a href=\"#_ednref93\" name=\"_edn93\" title=\"\">[93]</a>- age. s.61</p>\n	</div>\n\n	<div id=\"edn94\">\n		<p>\n			<a href=\"#_ednref94\" name=\"_edn94\" title=\"\">[94]</a>- age. s.61</p>\n	</div>\n\n	<div id=\"edn95\">\n		<p>\n			<a href=\"#_ednref95\" name=\"_edn95\" title=\"\">[95]</a>- age. s.126</p>\n	</div>\n\n	<div id=\"edn96\">\n		<p>\n			<a href=\"#_ednref96\" name=\"_edn96\" title=\"\">[96]</a>- age. s.129</p>\n	</div>\n\n	<div id=\"edn97\">\n		<p>\n			<a href=\"#_ednref97\" name=\"_edn97\" title=\"\">[97]</a>- age. s.164</p>\n	</div>\n\n	<div id=\"edn98\">\n		<p>\n			<a href=\"#_ednref98\" name=\"_edn98\" title=\"\">[98]</a>- age. s.176</p>\n	</div>\n\n	<div id=\"edn99\">\n		<p>\n			<a href=\"#_ednref99\" name=\"_edn99\" title=\"\">[99]</a>- age. s.167</p>\n	</div>\n\n	<div id=\"edn100\">\n		<p>\n			<a href=\"#_ednref100\" name=\"_edn100\" title=\"\">[100]</a>- Ama kendisi de t&uuml;m&uuml;yle sayamamış ve birtakım yerleri g&ouml;zden ka&ccedil;ırmıştır.</p>\n	</div>\n\n	<div id=\"edn101\">\n		<p>\n			<a href=\"#_ednref101\" name=\"_edn101\" title=\"\">[101]</a>- Birinci Hutbe</p>\n	</div>\n\n	<div id=\"edn102\">\n		<p>\n			<a href=\"#_ednref102\" name=\"_edn102\" title=\"\">[102]</a>- İbr&acirc;h&icirc;m Suresi, 34. ayet</p>\n	</div>\n\n	<div id=\"edn103\">\n		<p>\n			<a href=\"#_ednref103\" name=\"_edn103\" title=\"\">[103]</a>- Birinci Hutbe</p>\n	</div>\n\n	<div id=\"edn104\">\n		<p>\n			<a href=\"#_ednref104\" name=\"_edn104\" title=\"\">[104]</a>- S&acirc;ff&acirc;t Suresi, 6. ayet</p>\n	</div>\n\n	<div id=\"edn105\">\n		<p>\n			<a href=\"#_ednref105\" name=\"_edn105\" title=\"\">[105]</a>- 34. Hutbe</p>\n	</div>\n\n	<div id=\"edn106\">\n		<p>\n			<a href=\"#_ednref106\" name=\"_edn106\" title=\"\">[106]</a>- Ahz&acirc;b Suresi, 19. ayet</p>\n	</div>\n\n	<div id=\"edn107\">\n		<p>\n			<a href=\"#_ednref107\" name=\"_edn107\" title=\"\">[107]</a>- İnfit&acirc;r, 6</p>\n	</div>\n\n	<div id=\"edn108\">\n		<p>\n			<a href=\"#_ednref108\" name=\"_edn108\" title=\"\">[108]</a>- N&ucirc;r 36</p>\n	</div>\n\n	<div id=\"edn109\">\n		<p>\n			<a href=\"#_ednref109\" name=\"_edn109\" title=\"\">[109]</a>- Şeyh M&uuml;fid, Seyyid Raz&icirc;&rsquo;nin &uuml;stadıydı. Hicr&icirc; 413 yılında 77 yaşında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn110\">\n		<p>\n			<a href=\"#_ednref110\" name=\"_edn110\" title=\"\">[110]</a>- Bu kitabın yazarı Hasan bin Şube Harran&icirc;&rsquo;dir. Vefat tarihi belli değildir. Rical alimleri kendisini d&ouml;rd&uuml;nc&uuml; asır alimlerinden saymıştır ve muhtemelen daha Seyyid Raz&icirc; doğmadan vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn111\">\n		<p>\n			<a href=\"#_ednref111\" name=\"_edn111\" title=\"\">[111]</a>- Şeyh Hadi Kaşifu&rsquo;l-Gıta Hehcu&rsquo;l-Belağa&rsquo;nın birinci hutbesini Bihar, s.113&rsquo;de Uyunu&rsquo;l-Hikme ve&rsquo;l Muvaize&rsquo;den nakletmiştir. Ama herhalde Garra hutbesiyle karıştırılmıştır ki, c.17, s.113&rsquo;de (eski baskı) bu kitaptan nakletmiştir.</p>\n	</div>\n\n	<div id=\"edn112\">\n		<p>\n			<a href=\"#_ednref112\" name=\"_edn112\" title=\"\">[112]</a>- Saduk diye meşhur olan Ebu Cafer Muhammed b. Ali b. H&uuml;seyin bin Babeveyh Kumm&icirc; hicr&icirc; 381 yılında 70 k&uuml;sur yaşında iken vefat etmiştir. Şıkşıkıye hutbesini bu iki kitapta farklı senetlerle nakletmiştir. Merhum Şehristan&icirc; ise Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;dan farklı tabirlerini &ldquo;Mahuve Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rdquo; kitabında izah etmiştir.</p>\n	</div>\n\n	<div id=\"edn113\">\n		<p>\n			<a href=\"#_ednref113\" name=\"_edn113\" title=\"\">[113]</a>- Şerhu Nehci&rsquo;l-Bel&acirc;ğa-i İbn Ebi&rsquo;l-Hadid, eski baskı, s.41, (Şıkşıkiye hutbesinin şerhinin sonunda)</p>\n	</div>\n\n	<div id=\"edn114\">\n		<p>\n			<a href=\"#_ednref114\" name=\"_edn114\" title=\"\">[114]</a>- Gaybet-i Suğra asrının edebiyat&ccedil;ılarından ve muhaddislerinden olup Şafi&icirc; mezhebindendir. 328 yılında 82 yaşında iken vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn115\">\n		<p>\n			<a href=\"#_ednref115\" name=\"_edn115\" title=\"\">[115]</a>- Bu arada Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;da nakledilmiş olan &uuml;&ccedil; c&uuml;mle i&ccedil;in ise baktığım kaynaklarda herhangi bir senedi ve kaynağı zikredilmemiştir. Sadece Seyyid Abduzzehra Nazir&icirc;, 2. c&uuml;mlesi i&ccedil;in kaynak zikretmektedir.</p>\n	</div>\n\n	<div id=\"edn116\">\n		<p>\n			<a href=\"#_ednref116\" name=\"_edn116\" title=\"\">[116]</a>- Hallikan diye meşhur olan Ahmed b. İbrahim b. Ebu Bekir ceddine mensuptur ve İbn Hallikan diye bilinmektedir. Hicr&icirc; 608 yılında doğdu ve 681 yılında da vefat etti. Şair ve edip biriydi. &Ouml;zellikle de Yezid b. Muaviye&rsquo;nin şiirlerine karşı b&uuml;y&uuml;k bir ilgisi vardı. &Ouml;mr&uuml;n&uuml;n sonunda Melik Muzafferin oğluna aşık olmuştu. Bir g&uuml;n onu sokakta g&ouml;rd&uuml;. &Uuml;zerindeki kadılık elbisesini &ccedil;ıkararak onun ayaklarının &ouml;n&uuml;ne attı. Saltanat ailesi &ccedil;ocuklarını İbn Hallikan ile birlikte olmaktan men etmişlerdi. İbn Hallikan bu &ccedil;ocuğun aşkından &ccedil;ılgına d&ouml;nm&uuml;ş s&uuml;rekli şu şiirleri okuyordu:</p>\n\n		<p>\n			&ldquo;Ben Vallahi Helak oldum</p>\n\n		<p>\n			Yaktı beni o boy poz ki</p>\n\n		<p>\n			Ş&uuml;phesiz kıyametim kopmuştur.&rdquo;</p>\n\n		<p>\n			İbn Hallikan &ouml;l&uuml;m h&acirc;linde dahi bu şiiri okuyordu ve bu hal &uuml;zere &ouml;ld&uuml;. Mesadiru Nehci&rsquo;l-Belağa, c.1, s.114; Fevatu&rsquo;l-Vefiyyat, c.1, s.17&rsquo;den naklen ve hakeza Tezyinu&rsquo;l-Esvak, s.17</p>\n	</div>\n\n	<div id=\"edn117\">\n		<p>\n			<a href=\"#_ednref117\" name=\"_edn117\" title=\"\">[117]</a>- Vefiyyatu&rsquo;l-A&rsquo;yan, c.3, s.313</p>\n	</div>\n\n	<div id=\"edn118\">\n		<p>\n			<a href=\"#_ednref118\" name=\"_edn118\" title=\"\">[118]</a>- Mir&rsquo;atu&rsquo;l-Cinan, c.3, s.55, hicr&icirc; 768 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn119\">\n		<p>\n			<a href=\"#_ednref119\" name=\"_edn119\" title=\"\">[119]</a>- Mizanu&rsquo;l-İ&rsquo;tidal, c.3, s.124, hicr&icirc; 748 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn120\">\n		<p>\n			<a href=\"#_ednref120\" name=\"_edn120\" title=\"\">[120]</a>- Lisanu&rsquo;l-Mizan, c.3, s.223, hicr&icirc; 852 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn121\">\n		<p>\n			<a href=\"#_ednref121\" name=\"_edn121\" title=\"\">[121]</a>- Şezeratu&rsquo;z-Zeheb, c.3, s.257, hicr&icirc; 1089 yılında vefat etmiştir.</p>\n	</div>\n\n	<div id=\"edn122\">\n		<p>\n			<a href=\"#_ednref122\" name=\"_edn122\" title=\"\">[122]</a>- Fecru&rsquo;l-İsl&acirc;m, s.178</p>\n	</div>\n\n	<div id=\"edn123\">\n		<p>\n			<a href=\"#_ednref123\" name=\"_edn123\" title=\"\">[123]</a>- Mesadiru Nehci&rsquo;l-Belağa, c.1, s.115</p>\n	</div>\n\n	<div id=\"edn124\">\n		<p>\n			<a href=\"#_ednref124\" name=\"_edn124\" title=\"\">[124]</a>- el-Vafi Bi&rsquo;l-Vefiyyat, c.2, s.370</p>\n	</div>\n\n	<div id=\"edn125\">\n		<p>\n			<a href=\"#_ednref125\" name=\"_edn125\" title=\"\">[125]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, c.1, s.127-220</p>\n	</div>\n\n	<div id=\"edn126\">\n		<p>\n			<a href=\"#_ednref126\" name=\"_edn126\" title=\"\">[126]</a>- Terc&uuml;me-i Mahuve Nehc&uuml;&rsquo;l-Bel&acirc;ğa, Seyyid Abbas Mirzade, s.104-126</p>\n	</div>\n\n	<div id=\"edn127\">\n		<p>\n			<a href=\"#_ednref127\" name=\"_edn127\" title=\"\">[127]</a>- Mesadiru Nehci&rsquo;l-Bel&acirc;ğa, s.70-128 (Bu kitapta on yedi itiraz nakledilmiş ve hepsine cevap verilmiştir.)</p>\n	</div>\n\n	<div id=\"edn128\">\n		<p>\n			<a href=\"#_ednref128\" name=\"_edn128\" title=\"\">[128]</a>- Mukaddeme-i Nehc&uuml;&rsquo;l-Bel&acirc;ğa-i Şerh-i Abduh</p>\n	</div>\n\n	<div id=\"edn129\">\n		<p>\n			<a href=\"#_ednref129\" name=\"_edn129\" title=\"\">[129]</a>- Medariku Nehci&rsquo;l-Bel&acirc;ğa, s.226-234</p>\n	</div>\n\n	<div id=\"edn130\">\n		<p>\n			<a href=\"#_ednref130\" name=\"_edn130\" title=\"\">[130]</a>- Minhacu&rsquo;l-Beraa, Seyyid Habibullah Ho&icirc;, c.2, s.414</p>\n	</div>\n\n	<div id=\"edn131\">\n		<p>\n			<a href=\"#_ednref131\" name=\"_edn131\" title=\"\">[131]</a>- age. c.3, s.372</p>\n	</div>\n\n	<div id=\"edn132\">\n		<p>\n			<a href=\"#_ednref132\" name=\"_edn132\" title=\"\">[132]</a>- age. c.2, s.332</p>\n	</div>\n\n	<div id=\"edn133\">\n		<p>\n			<a href=\"#_ednref133\" name=\"_edn133\" title=\"\">[133]</a>- age. c.2, s.341</p>\n	</div>\n\n	<div id=\"edn134\">\n		<p>\n			<a href=\"#_ednref134\" name=\"_edn134\" title=\"\">[134]</a>- age. c.3, s.38</p>\n	</div>\n</div>','Nehcü’l-Belâğa’yı Tanıyalım','','publish','closed','open','','nehcul-belagayi-taniyalim-2','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3323',0,'post','',0),(3324,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h5 style=\"text-align: right;\">\n	Vahdettin İNCE</h5>\n\n<p>\n	Her varlık bir varoluş gayesine sahiptir ve her varlık bu varoluş gayesini ger&ccedil;ekleştirme amacına y&ouml;nelik olarak hareket eder. Varlığın bir par&ccedil;ası olan insanın da bir gayesinin olması ka&ccedil;ınılmazdır. Bilincinde olsun olmasın her insan bu gayeyi ger&ccedil;ekleştirme &ccedil;abası i&ccedil;indedir.&nbsp; Varlıkların, bu arada insanların varlık gayelerine ulaşmalarını &ldquo;mutluluk&rdquo; olarak tanımlıyoruz. Mutluluk ise: &ldquo;Ancak ger&ccedil;ekte ve dış &acirc;lemde (objeler d&uuml;nyasında) arzulanan bir şey olması durumunda mutluluk olarak nitelendirilebilir. Bu durumda doğal varlığı itibariyle bu mutluluğu arzu eden şeyin veya kimsenin de, s&ouml;z konusu mutlulukla uyumlu sebepler ve ara&ccedil;larla donatılmış olması gerekir. &Ouml;rneğin; varlığının kalıcılık kazanması, insan a&ccedil;ısından arzulanan bir mutluluktur. Bu mutluluğun elde edilmesi i&ccedil;in v&uuml;cudunda yok olan bir şeyin yerine yenisinin konulması gerekmektedir. Bu ama&ccedil;la da insan, son derece ayrıntılı bir beslenme yeteneğiyle, bu amaca uygun ara&ccedil; ve gere&ccedil;lerle donatılmıştır. Ayrıca dış &acirc;lemde de onun b&uuml;nyesi ve mizacına uygun olan şeyler vardır. Onları bu iş i&ccedil;in kendisine bahşedilen sebepler ve ara&ccedil;lar vasıtasıyla alır, sonra onları ayıklamaya t&acirc;bi tutar, onlara v&uuml;cudundan ayrılan şeylere benzer nitelikler kazandırır, ardından onları v&uuml;cuduna ekler. B&ouml;ylece bir par&ccedil;ası ayrıldığı i&ccedil;in eksilen beden yeniden tamamlanmış olur. Bu, evrensel bir d&uuml;zendir. Bu d&uuml;zenin h&uuml;km&uuml;, istisnasız duyu organlarımızla algıladığımız, g&ouml;zlemleyebildiğimiz dış d&uuml;nyadaki t&uuml;m varlık t&uuml;rleri i&ccedil;in ge&ccedil;erlidir. Hi&ccedil;bir varlık, kesinlikle bu d&uuml;zenin h&uuml;km&uuml;n&uuml;n dışında değildir.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Varlık ile <em>Kur&rsquo;&acirc;n</em> aynı kaynaktan geldiklerine g&ouml;re, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın da bir gayesinin olması ve bu gayesinin varlık &acirc;leminin gayesinden farklı olmaması gerekir. <strong>&ldquo;Biz Kur&rsquo;&acirc;n&rsquo;ı sana, mutsuz olasın diye indirmedik.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong> ayeti, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın indiriliş gayesinin, insanın d&uuml;nya ve ahirette mutluluğu elde etmesi olduğunu, dolayısıyla varlıkla aynı hedefe y&ouml;nelik olduğunu ifade etmektedir.</p>\n\n<p>\n	D&uuml;nyanın imarı g&ouml;revinin bir par&ccedil;ası olarak &Acirc;demoğluna y&uuml;klenen hilafet misyonuna ilişkin şu ayet de, bu gayenin d&uuml;nyayı ilgilendiren boyutunun delilini oluşturmaktadır: <strong>&ldquo;Hatırla ki Rabbin meleklere, &lsquo;Ben yery&uuml;z&uuml;nde bir halife yaratacağım.&rsquo; dedi.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong> Buradan hareketle anlıyoruz ki <em>Kur&rsquo;&acirc;n,</em> insana, varoluş gayesi olan mutluluğu elde etmesi i&ccedil;in y&ouml;nelttiği direktifler aracılığıyla neticede mutlu olacağı bir &uuml;mran, bir medeniyet perspektifi sunmaktadır.</p>\n\n<p>\n	Bu konumundan dolayıdır ki, &ldquo;<em>Kur&rsquo;&acirc;n,</em> ilk kuşak M&uuml;sl&uuml;manlardan itibaren daha iyi anlaşılması i&ccedil;in, araştırmalara, incelemelere, dolayısıyla akaitten tutun fıkha kadar &ccedil;eşitli disiplinlere konu yapılmıştır. Elbette bu &ccedil;alışmaları yapanlar, disiplinler arasındaki organik bağların da farkındaydılar. <em>Kur&rsquo;&acirc;n</em>&rsquo;ın her bir disipline malzeme oluşturan metinleri, bir b&uuml;t&uuml;n olarak bir perspektif kazandırmayı da ama&ccedil;ladığının bilincindeydiler.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> Ge&ccedil;mişin g&ouml;rkemli İsl&acirc;m medeniyeti bu bilincin &uuml;r&uuml;n&uuml;d&uuml;r. Nitekim bu perspektif, bug&uuml;n eğer İsl&acirc;m medeniyeti diye bir olgudan s&ouml;z ediyorsak, onun ana dinamiğini oluşturmaktadır. G&uuml;n&uuml;m&uuml;zde yeniden <em>Kur&rsquo;&acirc;n</em>&rsquo;a d&ouml;n&uuml;ş&uuml;n b&uuml;y&uuml;k bir coşkuyla yaşandığı bu s&uuml;re&ccedil;te, Kur&rsquo;&acirc;n&rsquo;ın bu medeniyet kurucu perspektifinin &uuml;zerinde durularak etkin h&acirc;le getirilmesi &ccedil;abası bu bağlamda b&uuml;y&uuml;k &ouml;nem kazanmaktadır.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın, tarih s&uuml;reci i&ccedil;inde İsl&acirc;m &uuml;mmetiyle temas h&acirc;linde olan belli başlı toplumlar i&ccedil;in de son derece &ouml;nemli olduğu ayrı bir ger&ccedil;ektir. &Ccedil;&uuml;nk&uuml; bir insanın sergilediği hareketleri anlamak, gelecekte atması muhtemel adımları &ouml;nceden kestirebilmek, dahası medeniyet ufkunu &ccedil;&ouml;z&uuml;mlemek i&ccedil;in onun zihninin &ccedil;alışma şeklini anlamak gerekir. Zihni şekillendiren d&uuml;ş&uuml;ncedir. &ldquo;Zihinde &uuml;retilen d&uuml;nya tasavvuru da belli bir ruh h&acirc;li i&ccedil;inde v&uuml;cut bulur.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	Bu bakımdan İsl&acirc;m &uuml;mmetiyle temas h&acirc;linde olan toplumlar, &uuml;mmetin zihnini şekillendiren d&uuml;ş&uuml;nce kaynağı olan <em>Kur&rsquo;&acirc;n&rsquo;</em>ı, en az bizim kadar &ouml;nemserler. Hatta bug&uuml;n M&uuml;sl&uuml;manların detaylara boğulup vakit kaybetmelerini, buna karşılık İsl&acirc;m karşıtı odakların, M&uuml;sl&uuml;manların ana gayeyi g&ouml;z ardı etmeleri i&ccedil;in yoğun bir &ccedil;aba i&ccedil;inde olmalarını g&ouml;z &ouml;n&uuml;nde bulundurursak, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın &ouml;nemini bizden daha iyi kavradıklarını dahi s&ouml;yleyebiliriz. Bu, &uuml;mmetin h&acirc;lihazırdaki adımlarını anlamaları, gelecekte atması muhtemel adımları kestirmeleri i&ccedil;in zaruri bir duruştur onlar a&ccedil;ısından. S&ouml;z&uuml;n&uuml; ettiğimiz bu toplumların <em>Kur&rsquo;&acirc;n</em>&rsquo;a dair &ccedil;alışmaları da hatırı sayılır bir yek&ucirc;n tutmaktadır.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın M&uuml;sl&uuml;manlar a&ccedil;ısından &ouml;nemini kavrayan bu odakların, bir ikinci aşama olarak M&uuml;sl&uuml;manlar ile <em>Kur&rsquo;&acirc;n</em> arasında iletişim kopukluğu meydana getirme y&ouml;n&uuml;nde yoğun &ccedil;aba sarf ettiklerini ve g&uuml;n&uuml;m&uuml;z M&uuml;sl&uuml;manlarının durumunu g&ouml;z &ouml;n&uuml;nde bulundurursak, bu alanda b&uuml;y&uuml;k mesafe kat ettiklerini s&ouml;ylemek durumundayız.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın M&uuml;sl&uuml;manlar i&ccedil;in ne anlam ifade ettiğini bilen bu g&uuml;&ccedil;ler, M&uuml;sl&uuml;manları bu en b&uuml;y&uuml;k motivasyon kaynağından yoksun bırakmak i&ccedil;in ellerindeki her imk&acirc;nı kullanmaktadırlar. <em>Kur&rsquo;&acirc;n</em>&rsquo;ın &ccedil;eşitli disiplinlere malzeme oluşturan direktifleri, a&ccedil;ıklamaları, emir ve yasakları &ouml;zellikle g&uuml;n&uuml;m&uuml;zde b&uuml;t&uuml;n ayrıntılarıyla bilindiği h&acirc;lde, &uuml;mmete y&uuml;klenen insanlığa &ouml;nderlik etme misyonu<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> a&ccedil;ısından herhangi bir varlık g&ouml;sterememesi, s&ouml;z&uuml;n&uuml; ettiğimiz medeniyet vizyonunun, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın disiplinlere kaynaklık oluşturan direktiflerinin bir b&uuml;t&uuml;n olarak kazandırmayı ama&ccedil;ladığı perspektifin doğru algılanamamasından, diğer bir ifadeyle <em>Kur&rsquo;&acirc;n</em>&rsquo;ın amacının g&ouml;zden ka&ccedil;ırılmasından kaynaklanmaktadır.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın &uuml;mmet i&ccedil;in ifade ettiği &ouml;nemi bilen odaklar da M&uuml;sl&uuml;manların detaylara boğulup bu evrensel perspektifi g&ouml;rememeleri i&ccedil;in suni g&uuml;ndemlerle M&uuml;sl&uuml;manları asıl misyonlarından uzaklaştırmaktadırlar.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın, yukarıda işaret ettiğimiz gibi m&uuml;minlerin kimliğini, kişiliğini, bireysel ve sosyal hayatını şekillendirdiği &ouml;ğretileri, indiği g&uuml;nden itibaren M&uuml;sl&uuml;manların ilm&icirc; &ccedil;alışmalarının, araştırmalarının konusu olmuştur. Bu hususta gerek <em>Şia </em>uleması, gerekse <em>Ehlis&uuml;nnet</em> uleması tarafından meydana getirilmiş muazzam bir k&uuml;lt&uuml;rel miras var elimizde. Dolayısıyla bug&uuml;n yapmamız gereken şey, bu k&uuml;lt&uuml;rel mirasın bir b&uuml;t&uuml;n olarak hedeflediği medeniyet perspektifinin işlevsel kılınmasıdır. Eldeki malzemeden hareketle eksikliğini her alanda hissettiğimiz medeniyet kurucu o ruhun etkin kılınmasıdır.&nbsp;</p>\n\n<p>\n	Bu makalemizde <em>Kur&rsquo;&acirc;n</em>&rsquo;ın, &ccedil;eşitli disiplinlere konu olan &ouml;ğretilerinin bir b&uuml;t&uuml;n olarak bize kazandırmayı ama&ccedil;ladığı perspektif bağlamında, Merhum <em>All&acirc;me Tabataba&icirc;</em>&rsquo;nin, tefsir ilminde, bir&ccedil;ok &acirc;limin tanıklığıyla<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a> &ccedil;ığır a&ccedil;an muazzam tefsiri <em>el-Mizan</em>&rsquo;ı ve bu tefsirin medeniyet kurucu perspektife katkılarını anlatacağız.</p>\n\n<p>\n	Bu konuya ge&ccedil;meden &ouml;nce, <em>el-Mizan</em>&rsquo;la ilgili değerlendirmelerimizin daha iyi anlaşılması i&ccedil;in bir hususa değinmek gerekir:</p>\n\n<p>\n	&ldquo;Ama&ccedil;lanan her hedefin, arzulanan her mutluluğun kendine &ouml;zg&uuml; bir yolu vardır; onlara ancak bu &ouml;zel yollarla ulaşılır. Eğer onlara, evrensel d&uuml;zenin alışık olduğu sebeplerin dışındaki yolla ulaşmak istenirse, bu, sebeplerin işlevsizleşmesi ve yolların iptali anlamına gelir. Sebeplerin işlevsizliği ve yolların iptali ise, bunlarla ilintili t&uuml;m sebep ve ilgilerin, bağıntıların ifsadı demektir.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a> <em>Kur&rsquo;&acirc;n</em>&rsquo;ın, insanın mutluluğunu ama&ccedil;layan medeniyet kurucu vizyonunun işlevsel h&acirc;le gelmesinin de ara&ccedil; ve ama&ccedil;la uyumlu bir yolunun olması, evrensel varlık sisteminin ka&ccedil;ınılmaz bir gereğidir.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet kurucu mesajının ge&ccedil;mişte bizim hayatımıza n&uuml;fuz edişi iki aşamada ger&ccedil;ekleşmiştir: <strong>Birincisi</strong> <em>tenzil<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></em> aşamasıdır. <em>Kur&rsquo;&acirc;n</em>&rsquo;ın Allah tarafından Cebrail (a.s) aracılığıyla Resulullah&rsquo;a (s.a.a) vahyedilmesi ve uygulamaya konulması. <strong>İkincisi</strong> ise <em>tevil </em>aşamasıdır. Bu da Resulullah&rsquo;ın (s.a.a) vefatından sonra, ger&ccedil;ekleşen yeni durumla <em>Kur&rsquo;&acirc;n</em> arasındaki irtibatın kurulmasıdır. <em>Tenzilin</em> hayata aktarılması g&ouml;revi <em>Resul&rsquo;e</em>, Resul&rsquo;&uuml;n kurumsallaştırdığı medeniyet perspektifinin yeni durumlara g&ouml;re yeniden yorumlanması, g&uuml;ncellenmesi g&ouml;revi ise, <em>ilimde derinleşenlere</em> verilmiştir. <strong>&ldquo;Sana Kitab&#39;ı indiren O&#39;dur. Onun (Kur&rsquo;&acirc;n&rsquo;ın) bazı ayetleri muhkemdir ki, bunlar Kitab&rsquo;ın esasıdır. Diğerleri de m&uuml;teş&acirc;bihtir. Kalplerinde eğrilik olanlar, fitne &ccedil;ıkarmak ve onu tevil etmek i&ccedil;in ondaki m&uuml;teş&acirc;bih ayetlerin peşine d&uuml;şerler. H&acirc;lbuki onun tevilini ancak Allah bilir.&nbsp; İlimde y&uuml;ksek payeye erişenler de...&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın, Hz. Ali&rsquo;ye: &ldquo;<em>Ben Kur&rsquo;&acirc;n&rsquo;ın tenzili i&ccedil;in savaştım. Sen ise tevili i&ccedil;in savaşacaksın&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a> </em>dediği rivayet edilmiştir. <em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet kurucu perspektifinin insanlığın hayatına yansımasının s&ouml;z&uuml;n&uuml; ettiğimiz bu iki aşamasına y&ouml;nelik bir işarettir bu rivayet. <em>İlimde derinleşen</em>leri temsilen Ali (a.s), M&uuml;sl&uuml;manlar tarafından atılan adımların ve karşılarına &ccedil;ıkan yeni durumların İsl&acirc;m medeniyetinin ilk kaynağı olan <em>Kur&rsquo;&acirc;n</em>&rsquo;a uygunluğunun sağlanması gibi bir misyona sahipti. Resulullah&rsquo;ın (s.a.a) bu s&ouml;z&uuml;, kendisinden sonra <em>Kur&rsquo;&acirc;n</em>&rsquo;ın insan hayatına aktarımında izlenecek yolu, sahip olunacak perspektifi de g&ouml;stermektedir. Dolayısıyla <em>Sekaleyn Hadisi</em>&rsquo;ni<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> ve bu hadis &ccedil;er&ccedil;evesinde Ehlibeyt&rsquo;e y&uuml;klenen tarihsel misyonu bu g&ouml;zle ele almakta yarar vardır. Kanaatime g&ouml;re, <em>Sekaleyn Hadisi</em>, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın gayesi olan evrensel medeniyetin sağlıklı bir şekilde kurulması i&ccedil;in <em>tenzil</em> ile <em>tevilin</em> ayrılmazlığını vurgulamaktadır.</p>\n\n<p>\n	Bug&uuml;n tarihin bu s&uuml;recinde <em>Kur&rsquo;&acirc;n</em>&rsquo;la ilişkimiz a&ccedil;ısından,&nbsp; <em>tabir</em> aşaması diyebileceğimiz bir &uuml;&ccedil;&uuml;nc&uuml; aşamayla karşı karşıya bulunuyoruz. Ve <em>el-Mizan</em> tefsiri; <em>Kur&rsquo;&acirc;n</em>&rsquo;ı, bizim hayatımızda tarihsel rol&uuml;n&uuml; oynaması i&ccedil;in, <em>Nebev&icirc; tenzil</em> ve <em>Alev&icirc; tevil</em> s&uuml;zgecinden ge&ccedil;irerek bug&uuml;ne, deyim yerindeyse, <em>tabir</em> etmek gibi &uuml;zerinde durulması gereken &ccedil;ok &ouml;nemli bir işlev &uuml;stlenmektedir.</p>\n\n<p>\n	<em>el-Mizan </em>y&ouml;nteminin b&uuml;t&uuml;n olarak g&ouml;z &ouml;n&uuml;nde bulundurulması durumunda, Hz. Ali&rsquo;nin, dolayısıyla Ehlibeyt&rsquo;in, yani ilimde derinleşenlerin omuzlarına y&uuml;klenen <em>tevil</em> misyonunun, bir yandan <em>tenzil</em>in yeni gelişmelere sahih bir bi&ccedil;imde aktarılması, tatbik edilmesi i&ccedil;in, &ouml;b&uuml;r yandan ortaya &ccedil;ıkan yeni durum ve gelişmelerin, ilk &ouml;rnekliğini oluşturan <em>Kur&rsquo;&acirc;n</em>&rsquo;la irtibatının kurulması i&ccedil;in İsl&acirc;m medeniyetinin sahih bir y&ouml;ntemi olarak belirginleşir.&nbsp; Bilindiği gibi <em>tevil</em>, s&ouml;zl&uuml;kte &ldquo;<em>bir şeyin ilk &ouml;rneğine d&ouml;nd&uuml;r&uuml;lmesi</em>&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[14]</a> demektir. Yani Ali (a.s), M&uuml;sl&uuml;manların, Resulullah&rsquo;tan (s.a.a) sonra karşılaştıkları yeni durum muvacehesinde <em>Kur&rsquo;&acirc;n</em>&rsquo;la irtibatlarının kopmaması i&ccedil;in, diğer bir ifadeyle <em>Kur&rsquo;&acirc;n</em>&rsquo;ın insanlık hayatına sahih bir y&ouml;ntemle n&uuml;fuz etmesi i&ccedil;in m&uuml;cadele etmekle g&ouml;revlendirilmişti. Tarihin akışı i&ccedil;inde bu y&ouml;ntemin, M&uuml;sl&uuml;manların geneli a&ccedil;ısından hangi &ouml;l&ccedil;&uuml;lerde uygulandığı veya bu bağlamda ne t&uuml;r aksaklıkların, eksikliklerin bulunduğu ayrı bir konudur.<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[15]</a>Ama <em>ilimde derinleşenler</em>in her devirde b&ouml;yle bir g&ouml;revi ifa etmekle y&uuml;k&uuml;ml&uuml; oldukları anlaşılmaktadır.</p>\n\n<p>\n	<em>el-Mizan</em>&rsquo;da g&ouml;rd&uuml;ğ&uuml;m&uuml;z şey, <em>All&acirc;me Tabataba&icirc;&rsquo;</em>nin, bu sahih s&uuml;reci izleyerek <em>Kur&rsquo;&acirc;n</em>&rsquo;ın bug&uuml;ne bakan y&ouml;n&uuml;n&uuml; ortaya &ccedil;ıkarmaya &ccedil;alışmasıdır.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet kurucu perspektifini yakalayan <em>Tabataba&icirc;</em>, bunun yukarıda işaret ettiğimiz s&uuml;recin izlenerek ger&ccedil;ekleşmesinin de bir zorunluluk olduğunun farkındaydı. Bir b&uuml;t&uuml;n olarak <em>el-Mizan&rsquo;ı</em> ele alacak olursak, bu <em>Nebev&icirc; tenzil</em> ve <em>Alev&icirc; tevil</em> aşamalarından ge&ccedil;irilmiş metinlerin zamanın bu yakasına aktarılması &ccedil;abasını g&ouml;zlemliyoruz. <em>Tabir</em> kelimesi, s&ouml;zl&uuml;kte &ldquo;<em>bir h&acirc;lden başka bir h&acirc;le ge&ccedil;mek</em>&rdquo; anlamına gelen <em>&ldquo;</em><em>el-abr&rdquo;</em> k&ouml;k&uuml;nden t&uuml;remiştir. <em>&ldquo;</em><em>Nehrin bir yakasından &ouml;b&uuml;r yakasına ge&ccedil;mek&rdquo;</em> de bu kelimenin anlamlarındandır.<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[16]</a> Dolayısıyla <em>el-Mizan</em>; <em>Kur&rsquo;&acirc;n</em>&rsquo;ın zihinleri ve hayatı inşa edici mesajının, tarihin bir d&ouml;nemine &ouml;zg&uuml; olmaktan kurtarılıp b&uuml;t&uuml;n zamanların medeniyet kurucu ruhu olduğunun kanıtlanması &ccedil;abasından ibarettir.</p>\n\n<p>\n	Allah&rsquo;ın, evrene h&uuml;kmeden <em>kevn&icirc; kanunları </em>ile <em>Kur&rsquo;&acirc;n</em> metninin kapsadığı <em>m&uuml;nzel kanunları</em> birlikte kullanarak vahiy perspektifini bug&uuml;n&uuml;n dinamik mesajı h&acirc;line getirmek isteyen, diğer bir ifadeyle zamanın &ouml;b&uuml;r yakasındaki hakikati bu yakasına <em>tabir</em> ederek işlerlik kazandırma &ccedil;abasını sergileyen <em>Tabataba&icirc;</em>, y&ouml;nteminin sahih olmasından, yani <em>Nebev&icirc; tenzil</em> ve <em>Alev&icirc; tevil</em> &ccedil;izgisini izlemesinden dolayı başarılı sonu&ccedil;lara ulaşmıştır.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n</em>&rsquo;ın deyimiyle &ldquo;<em>eve kapısından giren&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></em>&nbsp; ya da Resulullah&rsquo;ın tanımlamasıyla, ilim şehrine &ldquo;<em>ilmin kapısından&rdquo; </em>giren <em>All&acirc;me Tabataba&icirc;</em>, <strong>&ldquo;Kur&rsquo;&acirc;n en doğru olana iletir&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong> il&acirc;h&icirc; buyruğunun ger&ccedil;ekliğini en &ccedil;arpıcı şekliyle g&ouml;zler &ouml;n&uuml;ne sermiştir.</p>\n\n<p>\n	<em>Tefsiru&rsquo;l-Mizan</em>&rsquo;ı genel olarak şekillendiren d&uuml;ş&uuml;nsel ve tarihsel arka pl&acirc;nı, <em>All&acirc;me</em>&rsquo;nin, tefsirini yazarken dayandığı ve kendisine y&ouml;n veren, metodunun ana maddesini oluşturan &ccedil;izgiyi bu şekilde &ouml;zetledikten sonra, bu tefsirin,&nbsp; <em>Kur&rsquo;&acirc;n</em>&rsquo;ın g&uuml;n&uuml;m&uuml;ze doğru aktarılmasında ve anlaşılmasında hangi alanlara ve disiplinlere, dahası <em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet kurucu perspektifine ne t&uuml;r katkılar sunduğunu &ouml;zetlemek istiyoruz.<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[19]</a></p>\n\n<p>\n	Takdir edersiniz ki, <em>el-Mizan&rsquo;</em>ı b&uuml;t&uuml;n y&ouml;nleriyle ele almak bir makalenin sınırlarını aşan bir &ccedil;alışmayı gerektirir. Biz de genel ve &ouml;zet bir değerlendirmeyle bu değerli tefsirin İsl&acirc;m d&uuml;nyasında hak ettiği ilgiyi g&ouml;rmesi, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet perspektifinin belirginleşmesi amacına y&ouml;nelik olarak vardığı sonu&ccedil;ların anlaşılması temennisiyle bazı hususlara değinmekle yetiniyoruz.</p>\n\n<p>\n	Aslında <em>Kur&rsquo;&acirc;n </em>perspektifini doğru anlamak ve g&uuml;n&uuml;m&uuml;zde işlerlik kazandırmak hususunda <em>el-Mizan</em>&rsquo;ın ne s&ouml;ylediğinden &ccedil;ok, nasıl ve ni&ccedil;in s&ouml;ylediği &ouml;nem kazanmaktadır. Biz, <em>el-Mizan</em>&rsquo;ı ortaya &ccedil;ıkaran ana gayeyi &ouml;nemsiyoruz. O da, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın b&uuml;t&uuml;n zamanlara şamil evrensel bir mesaj olduğunun lafta değil, pratikte kanıtlanan bir hakikat olduğunun g&ouml;zler &ouml;n&uuml;ne serilmiş olmasıdır.</p>\n\n<p>\n	Bir <em>el-Mizan</em> tanıtımı; m&uuml;ellifin tefsir metodunu, delilleri kullanma ve delillerden sonu&ccedil;lar &ccedil;ıkarma y&ouml;ntemini, materyali ana amaca y&ouml;nelik olarak değerlendirme bi&ccedil;imini, olayların kronolojik d&ouml;k&uuml;m&uuml;n&uuml; ve nasslarla bağlantılarını ortaya &ccedil;ıkarma tarzını, bunların t&uuml;m&uuml;nde diğer m&uuml;fessirlerle &ouml;rt&uuml;şt&uuml;ğ&uuml; veya ayrıştığı noktaları b&uuml;t&uuml;n detaylarıyla ele almayı gerektirir. Ama bizim amacımız bu değildir. Bizim amacımız, Kur&rsquo;&acirc;n&rsquo;ın i&ccedil;erdiği h&uuml;k&uuml;mlerin, emir ve yasakların, il&acirc;h&icirc; direktiflerin bir medeniyet binasının tuğlaları gibi işlerlik kazanmaları i&ccedil;in gerekli olan medeniyet vizyonunun netleşmesinde <em>el-Mizan </em>tefsirinin katkılarını &ouml;zetlemektir.</p>\n\n<p>\n	Dolayısıyla burada <em>el-Mizan</em> tefsiriyle ilgili can alıcı noktaları sunmaya &ccedil;alışacağız.</p>\n\n<p>\n	Bu noktadan itibaren en sonunda s&ouml;ylenmesi gereken s&ouml;z&uuml; başta s&ouml;yleyelim: <em>el-Mizan,</em> Kur&rsquo;&acirc;n&rsquo;ın evrensel medeniyet perspektifinin peşinde olması nedeniyle her bakımdan farklı bir tefsirdir. &Ouml;zellikle:</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n&rsquo;ı Kur&rsquo;&acirc;nla</em> tefsir etmek bakımından farklıdır ve <em>Kur&rsquo;&acirc;n</em>&rsquo;ın işaret ettiğimiz perspektifini, medeniyete ruh veren mesajını zihinlerde uyandırması hususunda son derece başarılıdır.</p>\n\n<p>\n	<em>el-Mizan&rsquo;</em>da herhangi bir ayet &uuml;zerinde durulurken, bir anda kendinizi sureler arasında bir gezintiye &ccedil;ıkmış gibi hissedersiniz. Birbiriyle ilgilisiz gibi ayrı yerlerde duran ayetlerin, aynı hedefe y&ouml;nelik olduğunu hayretler i&ccedil;erisinde izlersiniz. Aynı ayetlerin bu sefer başka bir yerde başka bir bağlamda il&acirc;h&icirc;-irfan&icirc; bir amacı ger&ccedil;ekleştiren iş&ccedil;iler gibi hayatı onarma ameliyesine bir başka zaviyeden giriştiklerini g&ouml;rebilirsiniz. &Ccedil;&uuml;nk&uuml; onları gayb&icirc; bir el, akıllara durgunluk veren bir maharetle y&ouml;nlendirmektedir ve <em>el-Mizan </em>yazarı bu il&acirc;h&icirc; kaynaktan ustaca yararlanma becerisini &ouml;vg&uuml;ye değer bir yetkinlikte g&ouml;sterir. Hz. Ali&rsquo;nin <em>Kur&rsquo;&acirc;n&rsquo;</em>a ilişkin şu değerlendirmesinin kelimenin tam anlamıyla hakkını verir:</p>\n\n<p>\n	<em>&ldquo;Kur&rsquo;&acirc;n&rsquo;ın bir kısmı bir kısmıyla konuşur, bir kısmı diğer kısmının hitaplarına tanıklık eder.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a></em></p>\n\n<p>\n	Bu bize, objeler d&uuml;nyasındaki herhangi bir varlığın &ccedil;ok y&ouml;nl&uuml;l&uuml;ğ&uuml;n&uuml;, zamana ve zemine g&ouml;re yeni konumlar alışını, yeni anlamlar kazanmasını, hi&ccedil;bir objenin tek bir tarif ve tek bir konumla sınırlandırılamayacağını hatırlatır.</p>\n\n<p>\n	&nbsp;Rivayetler b&ouml;l&uuml;m&uuml;ne geldiğinizde, kendinizi <em>Ehlis&uuml;nnet</em> ve <em>Şia</em> kaynakları arasında bir kuyumcu hassasiyetiyle m&uuml;cevher arayan bir hazık edasıyla sonsuz hazlar ikliminde geziniyor g&ouml;receksiniz. M&uuml;cevherin bulunduğu yer &ouml;nemli değildir; m&uuml;cevher, m&uuml;cevher olduğu i&ccedil;in &ouml;nemlidir. Nerede olursa olsun, değerinden bir şey kaybetmez. <em>el-Mizan</em> yazarı bunun bilinciyle toplar <em>Hz. Peygamber</em>&rsquo;in ve <em>Ehlibeyt İmamları</em>&rsquo;nın dudaklarından d&ouml;k&uuml;len s&ouml;zleri&hellip; Onları <em>Kur&rsquo;&acirc;n</em>&rsquo;ın mihengine vurduktan sonra, m&uuml;cevherlerinin sahte olmadığından emin bir kuyumcunun &ouml;zg&uuml;veniyle vitrininde teşhir eder.</p>\n\n<p>\n	<em>Kur&rsquo;&acirc;n&rsquo;</em>ın hadisle tefsir edildiği b&ouml;l&uuml;mlerde, <em>Kur&rsquo;&acirc;n-hadis</em> uyumunu b&uuml;t&uuml;n g&ouml;z kamaştırıcılığıyla seyredebilirsiniz. Hadisin <em>S&uuml;nn&icirc; </em>veya <em>Şi&icirc; </em>menşeli olması, m&uuml;ellif a&ccedil;ısından &ouml;nemli değildir. &Ouml;nemli olan, <em>Kur&rsquo;&acirc;n</em> mesajıyla bağdaşıyor olmasıdır. İsl&acirc;m&rsquo;ın ilk d&ouml;neminde takındıkları siyasal tavırlarını onaylamadığı bir&ccedil;ok sahabenin s&ouml;zlerini veya Peygamber&rsquo;den aktardıkları hadisleri teredd&uuml;ts&uuml;z kullanması, <em>Tabataba&icirc; </em>objektifliğinde evrensel medeniyet vizyonunun peşinde bir &acirc;lime yakışır g&uuml;zelliktir.<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu, <em>tenzil</em> s&uuml;recinde Resul&rsquo;&uuml;n s&ouml;z ve davranışlarının, herhangi bir zaman diliminde sergilenecek anlama &ccedil;abaları a&ccedil;ısından tayin edici bir &ouml;neme sahip olduğunun da ifadesidir.</p>\n\n<p>\n	<em>el-Mizan</em> yazarının nazarında, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın anlaşılması amacına hizmet ettiği s&uuml;rece kullanılmayacak materyal yoktur.&nbsp; Bunların başında da, sosyoloji ilmi gelir. İnsanlar arası ilişkiler, insan-hayat ilişkisi ve insan-evren ilişkisi, <em>Kur&rsquo;&acirc;n</em> ayetlerinin &ccedil;eşitli bağlamlarda irdelenişi esnasında birer il&acirc;h&icirc; kanıt (ayet) işlevini g&ouml;recek kaideler olarak belirginleşirler. Buradan hareketle insan-Allah ilişkisinin niteliği a&ccedil;ıklığa kavuşturulur. <em>Kur&rsquo;&acirc;n</em>&rsquo;la sosyoloji yasaları arasında &ccedil;elişki olmadığı g&ouml;zler &ouml;n&uuml;ne serilir. &Ccedil;&uuml;nk&uuml; aynı kaynaktan gelirler; aynı kaynaktan gelen şeyler aynı karakteristik &ouml;zelliklere sahip olurlar.</p>\n\n<p>\n	<em>el-Mizan</em> m&uuml;ellifine g&ouml;re evrene, bu arada insanın istem dışı, gayriirad&icirc; hayatına egemen olan yasalar <em>kevn&icirc; şeriat</em>, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın sunduğu yasalar da <em>m&uuml;nzel şeriat</em> konumundadır. Bu iki şeriatın buluşması, aynı anda işlevsel olması, insanın d&uuml;nya ve ahirette mutlu olmasının, vahiy medeniyetinin kuruluş s&uuml;recine girilmesinin yeg&acirc;ne garantisidir. Bu y&uuml;zden <em>el-Mizan</em> perspektifinden bakıldığında, insanlar birer ayet, toplumsal k&uuml;meler birer sure ve topyek&ucirc;n insanlık bir canlı <em>Kur&rsquo;&acirc;n</em> mahiyetine b&uuml;r&uuml;n&uuml;r. <em>M&uuml;nzel ayetler</em> ile <em>kevn&icirc; ayetler</em> arasında &ccedil;elişki olur mu? <em>el-Mizan</em>, her hangi bir &ccedil;elişkinin olmadığını en somut kanıtlarıyla ortaya koyan bir eserdir. <em>Kur&rsquo;&acirc;n&icirc; m&uuml;nzel ayet</em> ile <em>insan&icirc; kevn&icirc; ayetin</em> buluşma &ccedil;abasının &uuml;r&uuml;n&uuml; olarak belirginleşir <em>el-Mizan&hellip;</em></p>\n\n<p>\n	<em>el-Mizan</em> zaviyesinde akıl, vahyin muhatabı, vahyin algılayanı ve anlamlandıranıdır. Bug&uuml;ne kadar yaban mecralarda kendine yakışmayan davranışlar sergileyen ve varoluş gayesine aykırı sonu&ccedil;lara ulaşan akıl ve onun evreni anlama &ccedil;abasının bir &uuml;r&uuml;n&uuml; olması gereken felsefe, asıl mecrasına girmenin coşkusunu yaşar. Metafizik bağlamda tek kelimeyle harikalar yaratır, teoriler geliştirir, u&ccedil;suz bucaksız evrenin semalarında &ouml;zg&uuml;rce kanat &ccedil;ırpar.</p>\n\n<p>\n	<em>Tabataba&icirc;</em>, sadece felsefi arg&uuml;manlar kullanmakla kalmaz, kendi filozofik dehasını da konuşturur; felsef&icirc; teoriler geliştirerek, yaygın felsef&icirc; kanaatlerden farklı sonu&ccedil;lara ulaşır. Mesela insanın sosyal bir varlık olması kabul&uuml;n&uuml; sorgular ve bunun altında yatan olgunun istihdam (başkasını -kendi hemcinsinden tutun ulaşabildiği t&uuml;m varlıklara kadar- kullanma d&uuml;rt&uuml;s&uuml;) olduğunu tespit eder, b&ouml;ylece <em>Kur&rsquo;&acirc;n</em>&rsquo;ın &ouml;ng&ouml;rd&uuml;ğ&uuml; medeniyetin kuruluşunda insanın oynayacağı kurucu rol&uuml;n altını &ccedil;izer. İnsan hayatından, insanın karakteristik &ouml;zelliklerinden buna dair sağlam ve tartışılmaz kanıtlar bulmakta zorlanmaz.</p>\n\n<p>\n	Yeri geldik&ccedil;e &ccedil;ağdaş m&uuml;fessirlerle, zaman zaman ilk kuşak m&uuml;fessirlerle polemiğe girer. Tatlı sert bir kavgaya tutuşur. Onları incitmeden, tahkir etmeden, k&uuml;&ccedil;&uuml;msemeden&hellip; <em>el-Menar<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a> </em>yazarıyla akl&icirc; &ccedil;ıkarsamaların temellendirilmesi hususunda diyaloga girer. Okuyucuyu alır, <em>Mefatih&rsquo;ul-Gayb<a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong>[23]</strong></a></em> satırları arasında <em>Razi</em> ile tartışır. <em>el-Keşşaf<a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></em> m&uuml;ellifinin gramatik &ccedil;&ouml;z&uuml;mlemelerini bazen tek satırlık bir a&ccedil;ıklamayla boşa &ccedil;ıkarır. Bazen sayfalar dolusu cevaplar verir. Her satırı okunduktan sonra şimdi hangi şaşırtıcı cevabı verecek diye merakınızı yenemez ve bir an &ouml;nce o satırı da su gibi i&ccedil;mek istersiniz. Bu yaklaşımıyla da geleceğin medeniyetinin ge&ccedil;mişten kopuk olamayacağını g&ouml;sterir.</p>\n\n<p>\n	Salt akıl değil, duygu da insan varlığının bir par&ccedil;asıdır. Dolayısıyla insanın mistik eğilimlerinin de tatmin edilmeye ihtiyacı vardır. <em>Kur&rsquo;&acirc;n</em>, bu amaca y&ouml;nelik irfan&icirc; mesajlarla doludur. Metafizik boyuttan yoksun bir medeniyet d&uuml;ş&uuml;n&uuml;lemez. Vurgulamaya &ccedil;alıştığımız gibi insanı mutlu etmeyi hedefleyen bir medeniyet perspektifi sunan <em>Kur&rsquo;&acirc;n</em>&rsquo;ın irfan&icirc; boyuttan yoksun olması m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	B&uuml;t&uuml;n fenomenleriyle hayatı bir laboratuar gibi g&ouml;ren <em>el-Mizan</em>&rsquo;da da bu alanın ihmal edilmiş olması, değerlendirilmemiş olması d&uuml;ş&uuml;n&uuml;lemezdi. Erbabına hitap eden ve metafizik anlamlar i&ccedil;eren metinlerin kabuğunu kırıp &ouml;z&uuml;ne, cevherine dokunur ve &ouml;z ger&ccedil;ekliğinizle y&uuml;z y&uuml;ze gelirsiniz. <em>el-Mizan</em>, anlamlar ummanı hayata ayna tutmaktadır.</p>\n\n<p>\n	İsl&acirc;m&icirc; inan&ccedil;, ibadet ve muamelat alanında belirginleşen iki ana ekol olan <em>Ehlis&uuml;nnet</em> ve <em>Şia</em> ekollerinin birikimlerini, arg&uuml;manlarını bir tefsir &ccedil;alışmasında ortak payda olan <em>Kur&rsquo;&acirc;n&rsquo;</em>ın anlaşılması amacına y&ouml;nelik olarak kullanması bakımından dikkat &ccedil;ekicidir. Ve bu &ouml;zelliğiyle, tek mektebe dayanan bir tefsir &ccedil;alışmasında rastlanmayacak şekilde ufuk a&ccedil;ıcıdır. Bu y&ouml;n&uuml;yle de kurumsal geleneğin, medeniyet ruhundan soluk alması durumunda oluşum aşamasından tamamen farklı ortamlarda da işlevsel olabileceğini ifade eder.</p>\n\n<p>\n	Merhum <em>Mutahhari</em>&rsquo;nin ifadesiyle &ldquo;Ansiklopedik bir tefsir&rdquo; olan <em>el-Mizan</em>, bu saydığım ve daha saymadığım bir&ccedil;ok hususları aynı potada eritip, yepyeni değerler &uuml;reten bir tefsir olmak bakımından ilim d&uuml;nyasına b&uuml;y&uuml;k kazanımlar sunmuştur.</p>\n\n<p>\n	Bu &ouml;zellikleriyle, <em>el-Mizan</em> bir medeniyet projesi sunmaktadır, diyebiliriz. <em>Kur&rsquo;&acirc;n</em>&rsquo;ın hedeflediği evrensel <em>medeniyet</em>in ana dinamiklerini ortaya koymaktadır. <em>Kur&rsquo;&acirc;n&icirc;</em> bir medeniyetin teorik ve pratik olarak hangi dinamiklere dayanmak durumunda olduğunu anlatmaktadır. Yery&uuml;z&uuml;n&uuml; imar ederken varlık &acirc;leminden istifade etmek i&ccedil;in hangi y&ouml;ntemi kullanıyorsak, medeniyet projesini belirlemek i&ccedil;in <em>Kur&rsquo;&acirc;n</em>&rsquo;dan edineceğimiz perspektifi elde etmek i&ccedil;in de aynı y&ouml;ntemi kullanmak durumunda olduğumuzu vurgulamaktadır.</p>\n\n<p>\n	&Ouml;zetleyecek olursak, <em>el-Mizan</em>&rsquo;da ilmin; bilinenden hareketle bilinmeyene ulaşmak olduğunun altı &ccedil;izildikten sonra, yery&uuml;z&uuml;n&uuml;n imarının da; yaratılışta sunulmuş yetenekler aracılığıyla mevcut varlıklardan terkip ve tahlil suretiyle yeni sonu&ccedil;lara, yeni mevcutlara ulaşmak olduğu ifade edilerek, <em>Kur&rsquo;&acirc;n</em>&rsquo;ın medeniyet kurucu perspektifinin, onun direktiflerinin gerisindeki ruhu yakalamak olduğu belirtilir. Bir anlamda <em>Kur&rsquo;&acirc;n</em>&rsquo;da anlatılanlardan hareketle anlatılmayanların anlaşılması &ccedil;abası, diğer bir ifadeyle <em>Kur&rsquo;&acirc;n</em> metinlerinin terkip ve tahlile t&acirc;bi tutarak zaman ve zeminle uyumlu yeni ve işlevsel sonu&ccedil;lara ulaşmanın &uuml;r&uuml;n&uuml; olarak nitelendirebiliriz <em>el-Mizan</em>&rsquo;ı.</p>\n\n<p>\n	<em>All&acirc;me</em>&rsquo;nin 20 ciltlik muazzam tefsirinin can alıcı mesjı şudur: &nbsp;<em>Eğer bu perspektife sahip olursak, Kur&rsquo;&acirc;n&rsquo;ı sadece okuyan, okuduklarını tatbik eden, ama d&uuml;nya &ouml;l&ccedil;eğinde edilgen &ldquo;ikinci sınıf&rdquo; &nbsp;bir tasdik &uuml;mmeti olmanın &ouml;tesinde, insanlığa vizyon kazandıran şahit &uuml;mmet olma aşamasına ulaşabiliriz.</em></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- el-Mizan F&icirc; Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, All&acirc;me Muhammed H&uuml;seyin Tabataba&icirc;, T&uuml;rk&ccedil;eye terc&uuml;me eden: Vahdettin İnce, Kevser Yayınları, İstanbul</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- el-Mizan, c.7, s.68-69</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Kur&rsquo;&acirc;n-ı Kerim, T&acirc;h&acirc; Suresi, 2</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Kur&rsquo;&acirc;n-ı Kerim, Bakara Suresi, 30</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Kur&rsquo;&acirc;n ve Tefsir Araştırmaları (Kur&rsquo;&acirc;n Monolog Mudur Diyalog Mudur?), Dr. Bilal Aybakan (Tartışmalı İlm&icirc; Toplantılar Dizisi kapsamında sunulan tebliğ), 2000 İstanbul, s.289</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- age.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- <strong>&ldquo;İşte b&ouml;ylece sizin insanlığa şahitler olmanız, Res&ucirc;l&#39;&uuml;n de size şahit olması i&ccedil;in sizi mutedil bir millet kıldık&rdquo;</strong> (Kur&rsquo;&acirc;n-ı Kerim, Bakara Suresi, 143)</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Daha geniş bilgi i&ccedil;in bk. et-Tabataba&icirc; ve Menhecuhu F&icirc; Tefsirihi, Ali el-Evs&icirc;, Sazman-ı Tebligat-ı İsl&acirc;m&icirc;, Tahran</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- el-Mizan, c.7, s.69</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Kur&rsquo;&acirc;n&rsquo;ın Resulullah&rsquo;a indirilmesi ile ilgili olarak biri &ldquo;tenzil&rdquo; biri de &ldquo;inzal&rdquo; olmak &uuml;zere n.z.l k&ouml;k&uuml;nden t&uuml;remiş iki farklı mastar kullanılmaktadır. &ldquo;et-Tenzil&rdquo;; peyderpey, par&ccedil;a par&ccedil;a indirilişi ifade eder. &ldquo;İnzal&rdquo; ise, bir kerede indiriliş anlamına gelir. (bk. el-M&uuml;fredat, Ragıp İsfahan&icirc;, n.z.l. Md. s.799, Daru&rsquo;l-Kalem, Şam) Bundan da anlaşılacağı gibi Kur&rsquo;&acirc;n&rsquo;ın, biri bir kerede topluca, biri de peyderpey olmak &uuml;zere iki kere indirildiği s&ouml;ylenebilir. Dolayısıyla Kur&rsquo;&acirc;n&rsquo;ın ramazan ayında (Kadir Gecesi) Levh-i Mahfuz&rsquo;dan bir kerede (m&uuml;fessirlerin farklı kanaatlerine g&ouml;re) Resulullah&rsquo;ın kalbine veya d&uuml;nya semasına indirildiği anlaşılıyor. bk. el-Keşşaf, Zemahşer&icirc;, c.4,s.771; Tefsiru&rsquo;n-Nesef&icirc;, Ebu&rsquo;l-Berekat Abdullah en-Nesef&icirc;, c.4,s.370</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Kur&rsquo;&acirc;n-ı Kerim, &Acirc;l-i İmr&acirc;n Suresi, 7</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- el-Menakıb, Harezm&icirc;, s.44; Yenabiu&#39;l-Mevedde, s.223; el-İsabe, c.1, s.25; Kifayetu&#39;t-Talib, s.334; Muntehabu Kenzi&#39;l-Ummal, c.5, s.36; İhkaku&#39;l-Hakk, c.6, s.37</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- <em>&ldquo;Size iki ağırlıklı emanet bırakıyorum: Allah&rsquo;ın kitabı ve ehlibeytim. Onlara sarıldığınız s&uuml;rece</em><em> benden sonra asla sapmazsınız.&rdquo;</em> (S&uuml;nen&uuml;&rsquo;l-K&uuml;bra, Nesa&icirc;, 5/45; M&uuml;sned-i Ahmed, 3/59, 3/14, 3/14, 3/26; M&uuml;stedrek-i H&acirc;kim, 3/118)</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- el-M&uuml;fredat, Ragıp İsfahan&icirc;, e.v.l Md. s.99, Daru&rsquo;l-Kalem, Şam</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- <strong>&ldquo;Peygamber der ki: Ey Rabbim! Kavmim bu Kur&rsquo;&acirc;n&rsquo;ı b&uuml;sb&uuml;t&uuml;n terk</strong><strong> ettiler.&rdquo;</strong> (Kur&rsquo;&acirc;n-ı Kerim, Furkan Suresi, 30) ayeti, Peygamber&rsquo;den sonra &uuml;mmetin, Kur&rsquo;&acirc;n&rsquo;ın i&ccedil;eriğini değil belki, ama Kur&rsquo;&acirc;n&rsquo;ın medeniyet kurucu ruhuna istenen &ouml;l&ccedil;&uuml;lerde sarılmadığını ifade etmektedir. Bununla beraber dost-d&uuml;şman herkesin kabul edeceği bir İsl&acirc;m medeniyeti ger&ccedil;eği de var ortada. Bu da ilk kuşak M&uuml;sl&uuml;manların, b&uuml;t&uuml;n eksikliklerine rağmen medeniyet perspektifini g&ouml;z &ouml;n&uuml;nde bulundurduklarının bir g&ouml;stergesidir. Nitekim kendisinden &ouml;nceki halifeler &ldquo;rasihun&rdquo;u (tevil yetkisi verilen ilimde derinleşenleri) temsilen Ali&rsquo;yi yanlarından ayırmamaları, karşılarına &ccedil;ıkan problemlerde onun a&ccedil;ıklamaları doğrultusunda hareket etmeleri &uuml;zerinde durulması gereken &ouml;nemli bir ayrıntıdır.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- el-M&uuml;fredat, Ragıp İsfahan&icirc;, a.b.r Md. s.543</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Kur&rsquo;&acirc;n-ı Kerim, Bakara Suresi, 189</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- Kur&rsquo;&acirc;n-ı Kerim, İsr&acirc; Suresi, 9</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- Bundan sonraki kısım, daha &ouml;nce tarafımızdan kaleme alınıp <em>Kıble</em> dergisinde yayınlanan <em>el-Mizan</em>&rsquo;a dair bir tanıtım yazısından &ouml;zetlenerek alınmıştır.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- el-Mizan, c.12, s.202</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- el-Mizan, c.7 s.62</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- Tefsiru&rsquo;l-Kur&rsquo;&acirc;ni&rsquo;l-Hak&icirc;m (el-Menar), Muhammed Reşid Rıza</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- et-Tefsiru&rsquo;l-Kebir (Mefatihu&rsquo;l-Gayb), Fahruddin er-Razi</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- el-keşşaf An Hakaiki Gavamidi&rsquo;t-Tenzil ve Uyuni&rsquo;l-Akavil F&icirc; Vucuhi&rsquo;t-Te&rsquo;vil, Ebu&rsquo;l-Kasım Carullah Mahmud b. &Ouml;mer b. Muhammed ez-Zemahşer&icirc;</p>\n	</div>\n</div>','Kur’ân Perspektifinin Anlaşılmasında Tefsiru’l-Mizan’ın Katkısı','','publish','closed','open','','kuran-perspektifinin-anlasilmasinda-tefsirul-mizanin-katkisi','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3324',0,'post','',0),(3325,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah-u Teala rahmet, hikmet ve adaletinin bir gereği olarak insanları yarattıktan sonra, onları başıboş bırakmamış, onlara doğruları, hak ve hakikati g&ouml;sterecek ve yaratılış hedefine doğru hidayet edecek peygamberler, kılavuzlar g&ouml;ndermiştir. Ne var ki, bu il&acirc;h&icirc; davetlere insanların bir kısmı icabet ederken, diğer bir kısım ret ve ink&acirc;r yoluna gitmiş ve bu ink&acirc;rlarını sonuna kadar s&uuml;rd&uuml;rm&uuml;şlerdir.</p>\n\n<p>\n	İlk bakışta belki bu ink&acirc;rcıların hepsinin ink&acirc;rlarının aynı neden veya nedenlerden kaynakladığı d&uuml;ş&uuml;n&uuml;lebilir. Oysa konuyu tarih&icirc; veriler ve Kur&rsquo;&acirc;n&icirc; a&ccedil;ıklamalar ışığında incelediğimizde, durumun hi&ccedil; de &ouml;yle olmadığını ve ink&acirc;r hareketinin birden &ccedil;ok nedeninin bulunduğunu, bazı ink&acirc;rcılarda bunlardan hepsinin bir par&ccedil;a etkili olduğunu, bazılarında ise, bu nedenlerden bazısının etkili olup ağır bastığını g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Bu kısa &ccedil;alışmada konuyu Kur&rsquo;&acirc;n perspektifinden ele alıp, ink&acirc;r olgusunun &ccedil;eşitli nedenlerini incelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu nedenlerin iyi ve yerinde tespit ve tahlil edilmesi, insanlık tarihinde vuku bulan olayları daha sağlıklı anlamımızı ve tahlil etmemizi, dolayısıyla kendimiz ve g&uuml;n&uuml;m&uuml;z i&ccedil;in gereken dersleri, ibretleri &ccedil;ıkarmamızı sağlar.</p>\n\n<p>\n	Bu &ccedil;alışmada, konuyu Kur&rsquo;&acirc;n ayetlerine dayanarak işlemeye &ccedil;alışacağız. Hakkı ink&acirc;r nedenlerini 18 başlık altında sunabiliriz:</p>\n\n<p>\n	<strong>1- Cehalet:</strong></p>\n\n<p>\n	&ldquo;Hayır, onlar bilgileriyle kavrayamadıkları, tevili de kendilerine hi&ccedil; gelmemiş olan bir şeyi yalan saydılar. Bunlardan &ouml;nce gelip ge&ccedil;enler de yine b&ouml;yle ink&acirc;r etmişlerdi; ama bak zalimlerin akıbeti nasıl oldu!&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	<strong>2- Araştırmamak, Aklı Kullanmamak: </strong></p>\n\n<p>\n	<strong>&ldquo;&hellip;Haydi m&uuml;jdele kullarımı. O kullarımı ki, onlar s&ouml;z&uuml; dinlerler, sonra da en g&uuml;zeline uyarlar. İşte onlar, Allah&rsquo;ın kendilerine hidayet verdiği kimselerdir. İşte temiz akıllılar da onlardır.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;ın izni olmadık&ccedil;a, hi&ccedil;bir kişinin iman etmesi m&uuml;mk&uuml;n değildir. Akıllarını kullanmayanlar &uuml;zerine Allah bir uğursuzluk y&uuml;kler.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlar Kur&rsquo;&acirc;n&rsquo;ı d&uuml;ş&uuml;nmezler mi? Yoksa kalplerinin &uuml;zerinde kilitleri mi var?&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlar h&acirc;l&acirc; Kur&rsquo;&acirc;n&rsquo;ı gereği gibi d&uuml;ş&uuml;n&uuml;p anlamaya &ccedil;alışmazlar mı? Eğer o, Allah&rsquo;tan başkası tarafından indirilmiş olsaydı, mutlaka onda bir&ccedil;ok &ccedil;elişkiler bulurlardı.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bu, sana indirdiğimiz m&uuml;barek bir kitaptır ki, insanlar onun ayetlerini d&uuml;ş&uuml;ns&uuml;nler ve temiz akıl sahipleri ibret alsınlar.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&hellip;D&uuml;ş&uuml;n&uuml;rseniz, biz size ayetleri a&ccedil;ıkladık.&rdquo;<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&hellip;İşte biz, d&uuml;ş&uuml;necek bir kavim i&ccedil;in ayetleri b&ouml;yle a&ccedil;ıklıyoruz. Fakat zulmedenler, bilgisizce hevalarına uydular. Artık Allah&rsquo;ın şaşırdığını kim yola getirebilir?! Onların yardımcıları da yoktur.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Rablerini ink&acirc;r edenler i&ccedil;in cehennem azabı vardır. Ne k&ouml;t&uuml; gidilecek yerdir orası! Oraya atıldıklarında, onun kaynarken &ccedil;ıkardığı uğultuyu işitirler. Az daha &ouml;fkeden &ccedil;atlayacak. Her ne zaman oraya bir topluluk atılsa, onun bek&ccedil;ileri onlara: &lsquo;Size korkutucu bir peygamber gelmemiş miydi?&rsquo; diye sorarlar. Derler: &rsquo;Evet, bize uyarıcı geldi; ama biz yalanladık ve Allah hi&ccedil;bir şey indirmedi, siz ancak b&uuml;y&uuml;k bir sapıklık i&ccedil;indesiniz.&rsquo; dedik. Ve derler ki: Eğer biz dinleseydik yahut d&uuml;ş&uuml;n&uuml;p anlasaydık, şu &ccedil;ılgın ateşin halkı arasında bulunmazdık!&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Ey iman edenler! Eğer fasıkın biri size bir haber getirirse, onun doğruluğunu araştırın. Yoksa, bilmeden bir topluluğa sataşırsınız da sonra yaptığınızdan pişman olursunuz.&rdquo;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></strong></p>\n\n<p>\n	Bir&ccedil;oğumuz belki de hakkı ink&acirc;rın asıl nedeninin bilgisizlik olduğunu zannedebiliriz. Elbette bazen bu da bir gerek&ccedil;e olabilir. Hz. Ali&rsquo;nin de (a.s) buyurduğu gibi: <em>&ldquo;İnsanlar bilmediklerinin d&uuml;şmanıdırlar.&rdquo; </em></p>\n\n<p>\n	Ama bu olduk&ccedil;a nadir bir durumdur. Elbette bilgisizlik ve hakkı bilmemek, hakkı bulma imk&acirc;nlarından tamamen yoksun olan bir kimse i&ccedil;in bir mazeret olabilir. Ancak bir&ccedil;ok zaman bilgisiz kalmak da, yine insanın kendi ihmalinden ve araştırma zahmetine katlanmaktan &ccedil;ekinmesinden kaynaklanmaktadır ki, bu durumda insanın mazur olması elbette d&uuml;ş&uuml;n&uuml;lemez.</p>\n\n<p>\n	İkinci başlığın altında verdiğimiz ayet &ouml;rnekleri, işte bu ger&ccedil;eği ortaya koymaktadır. Allah-u Teala&rsquo;nın insana verdiği en &ouml;nemli nimet akıldır. Allah-u Teala onlarca ayetinde bu nimetten gereği gibi yararlanmayı kullarına &ouml;ğ&uuml;tlemekte ve bu nimetten istifade etmeyenleri şiddetle kınamaktadır. Hatta Kur&rsquo;&acirc;n&rsquo;ı bile aklederek, tedebb&uuml;r ederek, bilin&ccedil;li bir şekilde kabullenmelerini buyurmaktadır.</p>\n\n<p>\n	Y&uuml;ce Allah, Resul&uuml;&rsquo;ne (s.a.a), akıllarını kullanıp araştıran ve s&ouml;zlerin, d&uuml;ş&uuml;ncelerin en g&uuml;zel olanına uyanları m&uuml;jdelemesini emretmekte ve ş&ouml;yle buyurmaktadır: <strong>&ldquo;Bunu yapanlar ancak hidayet ehlidir ve halis akıl sahibi!&rdquo;</strong> Yapmayanlar ise, ne hidayet &uuml;zeredirler, ne de halis akıl sahibi. Bir başka ayette, <strong>&ldquo;Aklını kullanmayanların &uuml;zerine Allah pislik/uğursuzluk atar!&rdquo;</strong> şeklinde &ccedil;ok &ccedil;arpıcı bir tabir kullanır.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda her insanın vazifesi, doğruları bulmak i&ccedil;in akıl nimetinden sonuna kadar yararlanmaktır. Fakat maalesef bazıları bu il&acirc;h&icirc; nimetten gereği gibi yararlanmadıkları i&ccedil;in cahilane ve bilin&ccedil;sizce hakkı ink&acirc;r ederler. Ama bunun zeminini kendileri hazırladıkları i&ccedil;in hi&ccedil;bir mazeretleri s&ouml;z konusu değildir.</p>\n\n<p>\n	Ama faraza bir insan b&uuml;t&uuml;n &ccedil;abalarına rağmen hakkı bulamaz, esasen buna imk&acirc;nı olmazsa, din literat&uuml;r&uuml;nde bunlara &ldquo;fikr&icirc; m&uuml;s&rsquo;tazaf&rdquo; denir ve mazur sayılırlar.</p>\n\n<p>\n	Ne var ki, ink&acirc;r nedenlerinin sadece bir tanesi mazeretsiz cehalet olmakla birlikte, &ccedil;oğunlukla başka bazı &ouml;nemli nedenler, insanın bilin&ccedil;li bir şekilde ve bile bile hakkı ink&acirc;r etmesine vesile olmaktadır. Kur&rsquo;&acirc;n-ı Kerim de bu hususa bir&ccedil;ok ayetinde &ouml;zellikle vurgu yapmıştır ki &ouml;rnek olarak bunlardan birka&ccedil;ına değinmekle yetiniyoruz:</p>\n\n<p>\n	<strong>&ldquo;O kendilerine kitap verdiğimiz &uuml;mmetlerin &acirc;limleri onu, o peygamberi, oğullarını tanır gibi tanırlar. B&ouml;yle iken i&ccedil;lerinden bir takımı ger&ccedil;eği bile bile gizlerler.&rdquo;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><strong>[11]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Kendilerine kitap verdiğimiz kimseler, Peygamber&rsquo;i, kendi oğullarını bildikleri gibi bilirler. Kendilerine yazık edenler var ya, işte onlar iman etmezler.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Hem Allah&rsquo;ın nimetini bilirler, sonra da onu ink&acirc;r ederler. Onların &ccedil;oğu k&acirc;fir kimselerdir.&rdquo;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\"><strong>[13]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;(Ey Muhammed!) Hev&acirc; ve hevesini kendine il&acirc;h edinen, Allah&rsquo;ın kendi ilmi d&acirc;hilinde saptırdığı, kulağını ve kalbini m&uuml;h&uuml;rleyip g&ouml;z&uuml;ne perde &ccedil;ektiği kimseyi g&ouml;r&uuml;yor musun? Şimdi onu Allah&rsquo;tan başka kim hidayete erdirebilir? H&acirc;l&acirc; d&uuml;ş&uuml;nmez misiniz?&rdquo;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\"><strong>[14]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Andolsun ki, biz onlara size vermediğimiz imk&acirc;nlar vermiştik. Onlara kulaklar, g&ouml;zler ve kalpler vermiştik. Fakat kulakları, g&ouml;zleri ve kalpleri onlara hi&ccedil;bir fayda sağlamadı. &Ccedil;&uuml;nk&uuml; onlar Allah&rsquo;ın ayetlerini bile bile ink&acirc;r ediyorlardı. Alay etmekte oldukları şey de onları sarıp kuşattı.&rdquo;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\"><strong>[15]</strong></a></strong></p>\n\n<p>\n	İşte g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bir&ccedil;okları hak ve hakikati bildikleri h&acirc;lde ink&acirc;r etmeye kalkışmışlardır. Şimdi bunun nedenlerini yine Kur&rsquo;&acirc;n ayetlerine dayanarak ortaya koymaya &ccedil;alışacağız:</p>\n\n<p>\n	<strong>3- Kibir ve Gurur:</strong></p>\n\n<p>\n	<strong>&ldquo;İl&acirc;hınız bir tek il&acirc;htır. Bununla beraber ahirete inanmayanların kalpleri ink&acirc;rcı, kendileri de b&ouml;b&uuml;rlenen kimselerdir. Ş&uuml;phesiz ki Allah, onların gizlediklerini de, a&ccedil;ığa vurduklarını da bilir. Doğrusu Allah, kendilerini b&uuml;y&uuml;k g&ouml;r&uuml;p hakkı kabul etmeyenleri sevmez. Onlara: &lsquo;Rabbiniz ne indirdi?&rsquo; denildiği zaman: &lsquo;&Ouml;ncekilerin efsanelerini.&rsquo; dediler.&rdquo;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\"><strong>[16]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bu şekilde ayetlerimiz onların g&ouml;zleri &ouml;n&uuml;ne serilince, &lsquo;Bu, apa&ccedil;ık bir sihirdir!&rsquo; dediler. Ve vicdanları bunlar(ın doğruluğun)a tam bir kanaat getirdiği h&acirc;lde, zul&uuml;m ve kibirlerinden &ouml;t&uuml;r&uuml; onları bile bile ink&acirc;r ettiler. Bozguncuların sonunun nice olduğuna bir bak!&rdquo;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\"><strong>[17]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Kavminden b&uuml;y&uuml;kl&uuml;k taslayan ileri gelenler, i&ccedil;lerinden zayıf g&ouml;r&uuml;nen m&uuml;minlere: &lsquo;Siz, Salih&rsquo;in ger&ccedil;ekten Rabbi tarafından g&ouml;nderildiğini biliyor musunuz?&rsquo; dediler. (Onlar da:) &lsquo;(Evet), doğrusu biz onunla g&ouml;nderilene inananlarız!&rsquo; dediler. B&uuml;y&uuml;kl&uuml;k taslayanlar: &lsquo;Biz, sizin inandığınızı ink&acirc;r edenleriz!&rsquo; dediler.&rdquo;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\"><strong>[18]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Kavminden ileri gelen kibirliler dediler ki: &lsquo;Ey Şu&rsquo;ayb! Ya mutlaka seni ve seninle beraber inananları kentimizden &ccedil;ıkarırız, ya da dinimize d&ouml;nersiniz!&rsquo; Dedi ki: İstemesek de mi (bizi yurdumuzdan &ccedil;ıkaracak veya dinimizden d&ouml;nd&uuml;receksiniz)?&rdquo;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\"><strong>[19]</strong></a></strong></p>\n\n<p>\n	İnsanları s&uuml;rekli aşağılayan, onları kendilerine k&ouml;le addeden, rahatlık ve refahlarını mazlum ve m&uuml;stazaf insanların sırtından kazanan zorba ve m&uuml;stekbirlerin, insanlar arsında her şeyden &ouml;nce adalet ve insan&icirc; değerleri h&acirc;kim kılmak, insanları insanların k&ouml;leliğinden kurtarıp Hakk&rsquo;a kul yapmak i&ccedil;in gelen peygamberlere ve hak davet&ccedil;ilerine teslim olup, onların il&acirc;h&icirc; davetlerine icabet etmeleri elbette kolay değildir. Nitekim &ccedil;oğu zaman bunlar, il&acirc;h&icirc; el&ccedil;ilere muhalefet edenlerin başını &ccedil;ekmişlerdir.</p>\n\n<p>\n	<strong>4- Zul&uuml;m ve G&uuml;nah: </strong></p>\n\n<p>\n	<strong>&ldquo;Hayır, o (Kur&rsquo;&acirc;n), kendilerine ilim verilenlerin sinelerinde (yer eden) apa&ccedil;ık ayetlerdir. Ayetlerimizi ancak ve ancak zalimler bile bile ink&acirc;r eder.&rdquo;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\"><strong>[20]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bu şekilde ayetlerimiz onların g&ouml;zleri &ouml;n&uuml;ne serilince, &lsquo;Bu, apa&ccedil;ık bir sihirdir!&rsquo; dediler. Ve vicdanları bunlar(ın doğruluğun)a tam bir kanaat getirdiği h&acirc;lde, zul&uuml;m ve kibirlerinden &ouml;t&uuml;r&uuml; onları bile bile ink&acirc;r ettiler. Bozguncuların sonunun nice olduğuna bir bak!&rdquo;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\"><strong>[21]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onların s&ouml;ylediklerinin seni &uuml;zd&uuml;ğ&uuml;n&uuml; elbette biliyoruz. Onlar, aslında seni yalanlamıyorlar; fakat o zalimler Allah&rsquo;ın ayetlerini ink&acirc;r ediyorlar.&rdquo;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\"><strong>[22]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Sonra o k&ouml;t&uuml;l&uuml;k edenlerin/g&uuml;nah işleyenlerin sonu &ccedil;ok k&ouml;t&uuml; oldu. &Ccedil;&uuml;nk&uuml; onlar, Allah&rsquo;ın ayetlerini yalan saydılar ve onlarla alay ediyorlardı.&rdquo;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\"><strong>[23]</strong></a></strong></p>\n\n<p>\n	Zul&uuml;m ve g&uuml;nah insanın kalbini karartır, katılaştırır. T&ouml;vbe ve telafi olmadığında ise, gittik&ccedil;e katmerleşir ve artık hi&ccedil;bir &ouml;ğ&uuml;t verenin &ouml;ğ&uuml;d&uuml;, hi&ccedil;bir davet&ccedil;inin daveti insanda etkisini g&ouml;stermez. &Ouml;yle bir noktaya ulaşır ki, yaptığı k&ouml;t&uuml;l&uuml;k ve zul&uuml;mden rahatsız olma ve d&ouml;nme yerine zevk almaya başlar. Hatta onları iyi g&ouml;stermek, en azından kendini mazur g&ouml;stermek i&ccedil;in bin bir t&uuml;rl&uuml; kılıf ve bahane bulmaya &ccedil;alışır. İşte bu doğrultuda bu gibiler, tarih boyunca peygamberleri ve hak davet&ccedil;ilerini yalancı, sihirbaz, akılsız, deli, fitneci, &ccedil;ıkarcı gibi ithamlarla su&ccedil;lamaya &ccedil;alışmışlardır.</p>\n\n<p>\n	<strong>5- Zalim ve Tağutlara İttiba/Uymak (Korku):</strong></p>\n\n<p>\n	<strong>&ldquo;İşte &Acirc;d kavmi buydu. Rablerinin ayetlerini bile bile ink&acirc;r ettiler ve peygamberlerine isyan ettiler. Başa ge&ccedil;en her zorbanın emrine uyup arkasından gittiler.&rdquo;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\"><strong>[24]</strong></a></strong></p>\n\n<p>\n	Tarih boyunca bir&ccedil;ok topluluk, korkaklıkları y&uuml;z&uuml;nden ve rahatlıklarını kaybetmemek i&ccedil;in başlarına ge&ccedil;en her zalim ve zorbaya boyun eğmiş ve en zelilane durumlara bile katlanarak, hak davet&ccedil;ilerine kulak asmamış ve onları ink&acirc;r ve reddetme yoluna gitmişlerdir. &nbsp;</p>\n\n<p>\n	<strong>6- B&uuml;y&uuml;klere İtaat (Şahsiyetperestlik):</strong></p>\n\n<p>\n	<strong>&ldquo;Yine derler ki: Ey Rabbimiz! Biz beylerimize ve b&uuml;y&uuml;klerimize itaat ettik de bizi yanlış yola g&ouml;t&uuml;rd&uuml;ler. Ey Rabbimiz! Onlara azabın iki katını ver ve kendilerini b&uuml;y&uuml;k bir l&acirc;net ile l&acirc;netle.&rdquo;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\"><strong>[25]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;a karşı yalan uyduran yahut ayetlerini yalanlayandan daha zalim kim olabilir? Onlara Kitap&rsquo;tan nasipleri erişir. Canlarını alacak el&ccedil;ilerimiz gelince, onlara: &lsquo;Allah&rsquo;tan başka taptıklarınız nerede?&rsquo; derler. Onlar: &lsquo;O taptıklarımız bizden sapıp ayrıldılar.&rsquo; derler. B&ouml;ylece kendilerinin k&acirc;fir olduklarına bizzat şahitlik ederler. Allah onlara: &lsquo;Sizden &ouml;nce ge&ccedil;miş cin ve insan topluluklarıyla beraber cehennem ateşine girin!&rsquo; der. Cehenneme giren her &uuml;mmet kendi din kardeşine l&acirc;net eder. Nihayet hepsi oraya toplandığında, sonrakiler &ouml;ncekiler hakkında derler ki: &lsquo;Rabbimiz! İşte şunlar bizi doğru yoldan saptırdı. Onlara cehennem ateşinden kat kat azap ver.&rsquo; Allah der ki: &lsquo;Herkesin azabı kat kattır, fakat siz bilemezsiniz.&rsquo; &Ouml;ncekiler de sonrakilere derler ki: Sizin bizden bir &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml;z yoktur. O h&acirc;lde yaptıklarınızdan dolayı azabı tadın.&rdquo;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\"><strong>[26]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlar, Allah&rsquo;tan başka bilginlerini ve rahiplerini de kendilerine Rab edindiler, Meryem oğlu Mesih&rsquo;i de. Oysa onlar bir olan Allah&rsquo;a ibadet etmekle emrolunmuşlardı. Allah&rsquo;tan başka hi&ccedil;bir il&acirc;h yoktur. O, m&uuml;şriklerin ortak koştuğu şeylerden de m&uuml;nezzehtir.&rdquo;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\"><strong>[27]</strong></a></strong></p>\n\n<p>\n	Hz. Ali (a.s): <em>&ldquo;Hakkı tanı, haklıyı kendiliğinden tanıyacaksın.&rdquo;</em></p>\n\n<p>\n	Evet, tarihte şahsiyetperestlik, insanların bir&ccedil;oğunun başına bela olmuş ve basiret g&ouml;zlerini k&ouml;r, kulaklarını hakkı duymaya sağır kılmıştır. D&uuml;ş&uuml;nme yetisini kaybeden bu zavallılar, akıllarını m&uuml;teahhide teslim ederek g&uuml;ya kendilerini d&uuml;ş&uuml;nme zahmetinden kurtarmışlardır! Dolayısıyla kutsadıkları şahsiyetlerin iddialarına ters d&uuml;şen her şeyi ink&acirc;r etme bedbahtlığına d&uuml;şm&uuml;şlerdir.</p>\n\n<p>\n	Bu durum, sadece tarihte peygamberlere karşı gelenler i&ccedil;in ge&ccedil;erli değildir. Maalesef g&uuml;n&uuml;m&uuml;zde de bu hastalığın pe&ccedil;esinde kıvranan bir&ccedil;ok zavallı insana rastlamak m&uuml;mk&uuml;nd&uuml;r. Oysaki Hz. Ali&rsquo;nin de (a.s) buyurduğu gibi: <em>&ldquo;Hak ve batılın &ouml;z&uuml;n&uuml; tanıyan; haklı veya haksızı kendiliğinden tanıyacaktır.&rdquo; </em></p>\n\n<p>\n	<strong>7- Heva ve Hevese Uymak:</strong></p>\n\n<p>\n	<strong>&ldquo;Seni g&ouml;rd&uuml;kleri zaman, &lsquo;Bu mu Allah&rsquo;ın peygamber olarak g&ouml;nderdiği?&rsquo; diye hep seni alaya alıyorlar. &lsquo;Şayet tanrılarımıza inanmakta sebat g&ouml;stermeseydik, ger&ccedil;ekten de bizi neredeyse tanrılarımızdan saptıracaktı.&rsquo; diyorlar. Azabı g&ouml;rd&uuml;kleri zaman, kimin yolunun sapık olduğunu bilecekler! Nefsan&icirc; heveslerini kendisine tanrı edinen kimseyi g&ouml;rd&uuml;n m&uuml;? Şimdi ona sen mi vekil olacaksın? Yoksa sen, onların &ccedil;oğunun ger&ccedil;ekten s&ouml;z dinleyeceğini yahut akıllanacağını mı sanıyorsun? Ger&ccedil;ekte onlar hayvanlar gibidir, hatta gidiş&ccedil;e daha sapıktırlar.&rdquo;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\"><strong>[28]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;(Ey Muhammed!) Hev&acirc; ve hevesini kendine il&acirc;h edinen, Allah&rsquo;ın kendi ilmi d&acirc;hilinde (artık hidayete kabiliyeti olmadığı i&ccedil;in) saptırdığı, kulağını ve kalbini m&uuml;h&uuml;rleyip g&ouml;z&uuml;ne perde &ccedil;ektiği kimseyi g&ouml;r&uuml;yor musun? Şimdi onu Allah&rsquo;tan başka kim hidayete erdirebilir? H&acirc;l&acirc; d&uuml;ş&uuml;nmez misiniz?&rdquo;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\"><strong>[29]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlara, kendisine ayetlerimizi sunduğumuz o adamın kıssasını da anlat; ayetlerden sıyrılıp &ccedil;ıktı, derken şeytan onun arkasına d&uuml;şt&uuml;, en sonunda da hel&acirc;k olanlardan oldu. Eğer dileseydik, onu o ayetlerle y&uuml;celtirdik; fakat o al&ccedil;aklığa saplandı kaldı ve kendi keyfinin ardına d&uuml;şt&uuml;. Artık onun ibret verici h&acirc;li o k&ouml;peğin h&acirc;line benzer ki, &uuml;zerine varsan da dilini uzatır solur, bıraksan da solur. İşte bu, ayetlerimizi ink&acirc;r eden kavmin misalidir. Bu kıssayı iyice anlat, belki biraz d&uuml;ş&uuml;n&uuml;rler.&rdquo;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\"><strong>[30]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Andolsun biz, İsrailoğulları&rsquo;ndan s&ouml;z aldık ve onlara peygamberler g&ouml;nderdik. Fakat ne zaman onlara bir peygamber nefislerinin hoşlanmadığı bir şey getirmişse, bunlardan bir kısmını yalanlamışlar, bir kısmını da &ouml;ld&uuml;rm&uuml;şlerdir.&rdquo;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\"><strong>[31]</strong></a> </strong></p>\n\n<p>\n	<strong>&ldquo;Bir mucize g&ouml;rseler, hemen y&uuml;z &ccedil;evirirler ve &lsquo;S&uuml;regelen bir b&uuml;y&uuml;d&uuml;r!&rsquo; derler. Yalanladılar, nefislerinin arzularına uydular. H&acirc;lbuki her iş yerini bulacaktır.&rdquo;<a href=\"#_edn32\" name=\"_ednref32\" title=\"\"><strong>[32]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bir de, Allah&rsquo;a ve Resul&uuml;&rsquo;ne inandık ve itaat ettik.&rsquo; diyorlar da, sonra bunun arkasından yan &ccedil;iziyorlar; bunlar m&uuml;min değillerdir. Aralarında h&uuml;kmetmesi i&ccedil;in Allah&rsquo;a ve Resul&uuml;&rsquo;ne &ccedil;ağrıldıkları zaman, bakarsın ki, i&ccedil;lerinden bir kısmı y&uuml;z &ccedil;evirip d&ouml;nerler. Ama eğer (Allah ve Resul&uuml;&rsquo;n&uuml;n h&uuml;kmettiği) hak kendi lehlerine ise, ona, g&ouml;n&uuml;lden bağlı olarak saygı ile gelirler. Kalplerinde bir hastalık mı var? Yoksa ş&uuml;phe ve teredd&uuml;t i&ccedil;inde midirler? Yoksa Allah ve Resul&uuml;&rsquo;n&uuml;n kendilerine zul&uuml;m ve haksızlık edeceğinden mi korkuyorlar? Hayır, asıl zalimler kendileridir!&rdquo;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\"><strong>[33]</strong></a></strong></p>\n\n<p>\n	Peygamberler ve il&acirc;h&icirc; davet&ccedil;ilerin getirdiği mesajlar, elbette ki insanın maslahat ve menfaatini ve ebed&icirc; saadetini i&ccedil;ermektedir. Ama bunları fark edebilmek i&ccedil;in nefsan&icirc; heveslerden arınmak gerekir. Nefsan&icirc; heveslerini tatmin etmekten başka bir şey d&uuml;ş&uuml;nemeyen, nefsini kendine il&acirc;h edinen kimseler, Allah&rsquo;ın ul&ucirc;hiyet ve rabbaniyetine, O&rsquo;nun emir ve nehiyleri karşısında teslimiyete davet edenlerin davetine icabet edip teslim olmaları elbette d&uuml;ş&uuml;n&uuml;lemez.&nbsp;</p>\n\n<p>\n	<strong>8- Madd&icirc; Menfaat ve Refahı Kaybetme Korkusu:</strong></p>\n\n<p>\n	<strong>&ldquo;Bunların bir de &uuml;mm&icirc; (okuma yazması olmayan) kısmı vardır, kitabı bilmezler; ancak birtakım kuruntu yığınına, boş saplantılara kapılır ve zan i&ccedil;inde dolaşır dururlar. Artık o kimselerin vay h&acirc;line ki, kendi elleriyle kitap yazarlar da sonra biraz para almak i&ccedil;in: &lsquo;Bu Allah katındandır.&rsquo; derler! Artık vay o elleriyle yazdıkları y&uuml;z&uuml;nden onlara, vay o kazandıkları vebal y&uuml;z&uuml;nden onlara!...&rdquo;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\"><strong>[34]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;(İbrahim onlara) dedi ki: Siz, sırf aranızdaki d&uuml;nya hayatına has muhabbet uğruna Allah&rsquo;ı bırakıp birtakım putlar edindiniz. Sonra kıyamet g&uuml;n&uuml; (geldiğinde) ise, kiminiz kiminizi tanımayacak, kiminiz kiminizi l&acirc;netleyecektir. Varacağınız yer cehennemdir ve hi&ccedil; yardımcınız da yoktur.&rdquo;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\"><strong>[35]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dinlerini bir oyun ve bir eğlence edinen ve kendilerini d&uuml;nya hayatının aldattığı kimseleri bırak!...&rdquo;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\"><strong>[36]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlar ki, dinlerini bir eğlence ve oyun yerine koydular ve d&uuml;nya hayatı kendilerini aldattı. Onlar, bug&uuml;ne kavuşacaklarını nasıl unuttular ve ayetlerimizi nasıl ink&acirc;r ettilerse, biz de bug&uuml;n onları &ouml;yle unuturuz.&rdquo;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\"><strong>[37]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Biz herhangi bir memlekete tehlikeyi haber veren bir uyarıcı g&ouml;nderdikse, mutlaka oranın refah ile şımartılmış olanları: &lsquo;Biz sizin g&ouml;nderildiğiniz şeyleri tanımayız.&rsquo; dediler. Ve yine dediler ki: Biz malca da daha &ccedil;oğuz, evlat&ccedil;a da, bize azap edilmez.&rdquo;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\"><strong>[38]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dediler ki: Ey Şu&rsquo;ayb, atalarımızın taptıklarını terk etmemizi veya mallarımızda dilediğimizi yapmaktan vazge&ccedil;memizi sana namazın mı emrediyor? Oysaki sen yumuşak huylusun ve aklı başında bir adamsın.&rdquo;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\"><strong>[39]</strong></a></strong></p>\n\n<p>\n	Mal-m&uuml;lk ve d&uuml;nya d&uuml;şk&uuml;nl&uuml;ğ&uuml; sınır tanımaz. İnsan ne kadar fazla kazanırsa, tamah ve ihtirası o derece artar. Mal-m&uuml;lk ve servet gelsin de nerden gelirse gelsin der insan. Hatta az bir menfaat i&ccedil;in insanların saf duygularını istismar edip hakkı batıl ve batılı hak g&ouml;stermekten geri durmaz. Oysa peygamberler hem d&uuml;nyayı nerden ve nasıl kazanacaklarının &ouml;l&ccedil;&uuml;lerini, sınırlarını belirtmişlerdir insanlara, hem de nerede ve nasıl harcamaları gerektiğini. Ayrıca peygamberlerin davetine icabet edenlerin bazen inan&ccedil;ları uğruna birtakım madd&icirc; menfaat ve &ccedil;ıkarlarından feragat etmeleri veya fedak&acirc;rlık yapmaları gerekebilir. Dolayısıyla g&ouml;z&uuml;n&uuml; mal-m&uuml;lk, d&uuml;nya hırsı b&uuml;r&uuml;yenlerin, hak davet&ccedil;ilerine muhalefet edip onları ink&acirc;r yoluna gitmeleri ka&ccedil;ınılmazdır.</p>\n\n<p>\n	<strong>9- Makam ve Mevkii Kaybetme Korkusu:</strong></p>\n\n<p>\n	<strong>&nbsp;&ldquo;O kendilerine kitap verdiğimiz &uuml;mmetlerin &acirc;limleri, onu, o Peygamber&rsquo;i, oğullarını tanır</strong> <strong>gibi tanırlar. B&ouml;yle iken i&ccedil;lerinden birtakımı ger&ccedil;eği bile bile gizlerler.&rdquo;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\"><strong>[40]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;İndirdiğimiz apa&ccedil;ık delilleri ve hidayetin kendisi olan ayetleri insanlar i&ccedil;in biz kitapta a&ccedil;ıkladıktan sonra gizleyenler var ya, mutlaka onlara Allah l&acirc;net eder. L&acirc;net edebilecek olanlar da l&acirc;net ederler.&rdquo;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\"><strong>[41]</strong></a> </strong></p>\n\n<p>\n	<strong>&ldquo;Kitap ehlinden &ouml;yle bir g&uuml;ruh da vardır ki, siz onu kitaptan sanasınız diye, dillerini kitaba doğru eğip b&uuml;kerler. H&acirc;lbuki o, kitaptan değildir. &lsquo;Bu, Allah katındandır.&rsquo; derler; oysa o, Allah katından değildir. Allah&rsquo;a karşı, kendileri bilip dururken, yalan s&ouml;ylerler.&rdquo;<a href=\"#_edn42\" name=\"_ednref42\" title=\"\"><strong>[42]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;İnsanlar tek bir &uuml;mmetti. Ayrılmaları &uuml;zerine Allah, rahmetinin m&uuml;jdecileri ve azabının habercileri olmak &uuml;zere peygamberler g&ouml;nderdi ve beraberlerinde hak ile ilgili kitap indirdi ki, insanların, aralarında ihtilaf ettikleri şeyler hakkında hakem olsun. Bunda da sırf o kitap verilenler, kendilerine bunca deliller geldikten sonra tuttular, aralarındaki hırs ve kıskan&ccedil;lık-birbirlerine haksız &uuml;st&uuml;nl&uuml;k sağlama y&uuml;z&uuml;nden anlaşmazlığa d&uuml;şt&uuml;ler. Bunun &uuml;zerine Allah kendi izniyle, iman edenleri, onların hakkında anlaşmazlığa d&uuml;şt&uuml;kleri hakka ulaştırdı. Allah, dilediğini doğru yola iletir.&rdquo;<a href=\"#_edn43\" name=\"_ednref43\" title=\"\"><strong>[43]</strong></a></strong></p>\n\n<p>\n	Makam ve mevkisini ve sahip olduğu toplumsal saygınlığını kendisine ekmek kapısı h&acirc;line getiren ve gerektiğinde bu stat&uuml;s&uuml;n&uuml; suiistimal edip insanları istismara kalkışan kimselerin de, bile bile peygamberlere muhalefet etmeleri ka&ccedil;ınılmazdır. &Ccedil;&uuml;nk&uuml; biliyorlar ki, onlara teslim olup getirdikleri il&acirc;h&icirc; mesajların doğruluğuna itiraf ettikleri takdirde herkesten &ouml;nce onlar haksız yere kazandıkları saygınlığı ve ayrıcalığı kaybedecek ve menfaatleri uğruna yıllarca insanlara yutturdukları yalan ve yanlışların hesabını verme durumunda kalacaklardır. Bu y&uuml;zden peygamberlere karşı muhalefet ve ink&acirc;rı akıllarınca bir kurtuluş yolu olarak se&ccedil;mişlerdir.</p>\n\n<p>\n	Bir&ccedil;ok ret ve ink&acirc;r nedeninde de olduğu gibi, bu da sadece ge&ccedil;mişte olup biten bir durum değil, g&uuml;n&uuml;m&uuml;zde de bir&ccedil;ok kimsede hak ve hakikate karşı benzer tavırları sergileyenleri g&ouml;rmemiz m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	<strong>10- Rahat&ccedil;a G&uuml;nah İşleme:</strong></p>\n\n<p>\n	<strong>&ldquo;Hayır, yemin ederim o kıyamet g&uuml;n&uuml;ne; yine hayır, yemin ederim o s&uuml;rekli kendini kınayan nefse; acaba insan, kendisinin kemiklerini bir araya toplayamayacağımızı mı sanıyor? Evet, bizim onun parmak u&ccedil;larını bile aynen eski h&acirc;line getirmeye g&uuml;c&uuml;m&uuml;z yeter. Fakat insan (bu ink&acirc;rcılığıyla) g&uuml;nahı devam ettirmekte &ouml;n&uuml;n&uuml;n a&ccedil;ık olmasını (rahat g&uuml;nah işlemesini) ister.&rdquo;<a href=\"#_edn44\" name=\"_ednref44\" title=\"\"><strong>[44]</strong></a></strong></p>\n\n<p>\n	Nefsine ve şeytana uyup bilerek g&uuml;nah işleyen kimse, bir m&uuml;ddet i&ccedil;inde kaygı ve korku hissi yaşar. Şeytanın hilelerinden birisi işte bu noktada devreye girer ve insana şunu telkin eder: &ldquo;Sen sana s&ouml;ylenenlere ve yapılan itiraz ve davetlere karşı: &lsquo;Ben sizin s&ouml;ylediklerinize inanmıyorum.&rsquo; dersen, artık kimse seni rahatsız edemez ve rahat&ccedil;a g&ouml;nl&uuml;n&uuml;n istediği her şeyi yapabilir ve arzularını rahat ve sınırsız bir şekilde tatmin edebilirsin.&rdquo; Bu, tıpkı birilerinin bu aralar adına &ldquo;&ouml;zg&uuml;rl&uuml;k&rdquo; deyip de kendilerini avuttukları ve yaptıkları pislikleri başkalarına karşı savunma ve aklama aracı olarak kullandıkları arg&uuml;manın aynısıdır. Evet, bu s&uuml;re&ccedil; b&ouml;yle devam ettiği, d&ouml;n&uuml;ş ve telafi olmadığı takdirde, zamanla artık ilk baştaki kaygı ve rahatsızlık hissi yerini duyarsızlık ve vurdumduymazlığa bırakır. Hadislerde de bir kimsenin g&uuml;nah işlediğinde rahatsızlık duymasının, iman nurunun hen&uuml;z tam s&ouml;nmediğini, ama g&uuml;nah işledikten sonra rahatsızlık duyma yerine zevk, rahatlık ve vurdumduymazlık h&acirc;lini yaşamasını ise bu nurun s&ouml;nd&uuml;ğ&uuml;n&uuml; g&ouml;sterdiği şeklinde beyan edilmiştir.</p>\n\n<p>\n	<strong>11- Şeytanın Amelleri S&uuml;slemesi:</strong></p>\n\n<p>\n	<strong>&ldquo;Onlar Kur&rsquo;&acirc;n&rsquo;ı d&uuml;ş&uuml;nmezler mi? Yoksa kalplerinin &uuml;zerinde kilitleri mi var? Ger&ccedil;ekten doğru yol kendilerine a&ccedil;ık&ccedil;a belli olduktan sonra gerisin geri k&uuml;fre d&ouml;nenlere şeytan, k&ouml;t&uuml;l&uuml;klerini g&uuml;zel g&ouml;stermiş ve onları uzun emellere d&uuml;ş&uuml;rm&uuml;şt&uuml;r.&rdquo;<a href=\"#_edn45\" name=\"_ednref45\" title=\"\"><strong>[45]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Hi&ccedil; olmazsa kendilerine baskınımız geldiği zaman olsun, yalvarmalı değiller miydi? Fakat kalpleri katılaştı ve şeytan yaptıklarını kendilerine g&uuml;zel g&ouml;sterdi.&rdquo;<a href=\"#_edn46\" name=\"_ednref46\" title=\"\"><strong>[46]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Şeytan, onlara amellerini g&uuml;zel g&ouml;sterdiği zaman, &lsquo;Bug&uuml;n insanlardan size galip gelecek yoktur, ben de size yardımcıyım.&rsquo; demişti. Fakat iki tarafın karşı karşıya geldiği g&ouml;r&uuml;n&uuml;nce, arkasını d&ouml;n&uuml;p ka&ccedil;tı ve ş&ouml;yle dedi: Ben sizden kesinlikle uzağım. Ben sizin g&ouml;remeyeceğiniz şeyler g&ouml;r&uuml;yorum ve ben Allah&rsquo;tan korkarım. Ayrıca Allah&rsquo;ın azabı &ccedil;ok &ccedil;etindir.&rdquo;<a href=\"#_edn47\" name=\"_ednref47\" title=\"\"><strong>[47]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;a yemin olsun ki, biz senden &ouml;nce bir&ccedil;ok &uuml;mmetlere peygamberler g&ouml;nderdik. Ne var ki şeytan, onlara amellerini bezeyip s&uuml;sl&uuml; g&ouml;sterdi. Bug&uuml;n de o şeytan, k&acirc;firlerin dostudur. Onlar i&ccedil;in acı bir azap vardır.&rdquo;<a href=\"#_edn48\" name=\"_ednref48\" title=\"\"><strong>[48]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;&Ccedil;ok ge&ccedil;meden (H&uuml;dh&uuml;d) gelip, &lsquo;Ben, dedi, senin bilmediğin bir şeyi &ouml;ğrendim. Sebe&rsquo;den sana &ccedil;ok doğru (ve &ouml;nemli) bir haber getirdim. Ger&ccedil;ekten, onlara (Sebelilere) h&uuml;k&uuml;mdarlık eden, kendisine her t&uuml;rl&uuml; imk&acirc;n verilmiş ve b&uuml;y&uuml;k bir tahta sahip olan bir kadınla karşılaştım. Onun ve kavminin, Allah&rsquo;ı bırakıp g&uuml;neşe secde ettiklerini g&ouml;rd&uuml;m. Şeytan, kendilerine yaptıklarını s&uuml;sl&uuml; g&ouml;stermiş de onları doğru yoldan alıkoymuş. Bunun i&ccedil;in hidayete giremiyorlar. G&ouml;klerde ve yerde gizleneni a&ccedil;ığa &ccedil;ıkaran, gizlediğinizi ve a&ccedil;ıkladığınızı bilen Allah&rsquo;a secde etmezler. (H&acirc;lbuki) O b&uuml;y&uuml;k Arş&rsquo;ın sahibi olan Allah&rsquo;tan başka tapılacak yoktur.&rdquo;<a href=\"#_edn49\" name=\"_ednref49\" title=\"\"><strong>[49]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Ad ve Semud&rsquo;u da (helak ediverdik). Sizin i&ccedil;in, (onların başına nelerin geldiği) oturdukları yerlerden apa&ccedil;ık anlaşılmaktadır. Şeytan onlara yaptıkları işleri g&uuml;zel g&ouml;sterip onları doğru yoldan &ccedil;ıkardı. Oysa bakıp g&ouml;rebilecek durumdaydılar.&rdquo;<a href=\"#_edn50\" name=\"_ednref50\" title=\"\"><strong>[50]</strong></a></strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in de a&ccedil;ık&ccedil;a buyurduğu gibi, şeytanın m&uuml;minler ve Allah&rsquo;a teslim olanlar &uuml;zerinde bir sultası s&ouml;z konusu değildir. Ama kendisini nefsan&icirc; arzularına ve şeytana teslim edenlere baş yol g&ouml;sterici elbette şeytandır. Şeytanın, dostlarını azdırmak i&ccedil;in t&uuml;rl&uuml; t&uuml;rl&uuml; hileleri vardır. Bunların en &ouml;nemlilerinden birisi batıl, g&uuml;nah ve isyanı s&uuml;sleyip p&uuml;sleyip g&uuml;zel g&ouml;stererek g&ouml;n&uuml;l rahatlığıyla insanı ink&acirc;ra s&uuml;r&uuml;klemesidir. Dolayısıyla ink&acirc;rcılar, g&uuml;nah ve isyan ehli, genellikle yaptıklarının k&ouml;t&uuml; olduğunu kabul etmez, tam tersine bin bir t&uuml;rl&uuml; bahane ve teville kendilerini haklı ve yaptıklarının doğru olduğunu g&ouml;stermeye &ccedil;alışırlar. Rabbim hepimizi şeytanın hilelerinden muhafaza buyursun!</p>\n\n<p>\n	<strong>12- Nank&ouml;rl&uuml;k:</strong></p>\n\n<p>\n	<strong>&ldquo;Bizim ayetlerimizi &ouml;yle nank&ouml;r gaddarlardan başkası ink&acirc;r etmez.&rdquo;<a href=\"#_edn51\" name=\"_ednref51\" title=\"\"><strong>[51]</strong></a></strong></p>\n\n<p>\n	Allah-u Teala&rsquo;nın Kur&rsquo;&acirc;n&rsquo;da beyan ettiği s&uuml;nnetlerinden birisi de, verdiği nimetlere karşı ş&uuml;kredenlere nimetini, l&uuml;tf&uuml;n&uuml; artırması, nank&ouml;rl&uuml;k edenleri ise cezalandırıp nimetlerini ellerinden almasıdır. Allah-u Teala&rsquo;nın bir &ouml;nemli nimeti akıldır. Bir diğeri akla yardımcı olan el&ccedil;ileri, peygamberleridir ve bilahare diğer madd&icirc; ve manev&icirc; nimetleri... Ama niceleri bu il&acirc;h&icirc; nimetlerden dolayı ş&uuml;kretme (nimeti veren Mun&rsquo;im&rsquo;in/Allah&rsquo;ın istediği şekilde istifade etme) yerine, k&uuml;fran ve nank&ouml;rl&uuml;k yolunu tuttular. B&ouml;ylece Rabb&uuml;&rsquo;l-&Acirc;lemin de inayet ve l&uuml;tf&uuml;n&uuml; onlardan kestiği i&ccedil;in hak davet&ccedil;ilerine karşı gelmeye yeltenip il&acirc;h&icirc; ayetleri ink&acirc;ra kalkıştılar.</p>\n\n<p>\n	<strong>13- Ukalalık ve Bir Taşla İki Kuş Vurma Mantığı:</strong></p>\n\n<p>\n	<strong>&ldquo;Ş&uuml;phesiz haram ayları ertelemek (nesi), k&acirc;firlikte daha ileriye gitmektir ki, k&acirc;fir olanlar onunla saptırılır. Allah&#39;ın haram kıldığı ayların sayısını denk getirmek ve sonu&ccedil;ta Allah&#39;ın haram kıldığını helal kılmak i&ccedil;in onu bir yıl helal ve bir yıl da haram sayarlar. K&ouml;t&uuml; işleri kendilerine s&uuml;sl&uuml; ve g&uuml;zel g&ouml;sterilmiştir. Allah, k&acirc;firler topluluğunu hidayete erdirmez.&rdquo;<a href=\"#_edn52\" name=\"_ednref52\" title=\"\"><strong>[52]</strong></a></strong></p>\n\n<p>\n	Bazı zavallılar, bir taraftan hakkı ikrar ve itirafın kendilerine getireceği maslahat ve menfaatleri ka&ccedil;ırmamak, bir taraftan da nefsan&icirc; arzularına ulaşmak yolunda &ouml;nlerine set &ccedil;ekmemek i&ccedil;in ukalalık yapıp, tabiri caizse bir taşla iki kuş vurabilmek i&ccedil;in zahirde ret&ccedil;i ve ink&acirc;rcı g&ouml;z&uuml;kmemekle birlikte, il&acirc;h&icirc; kıstaslara teslim olup kendilerini hakka uyarlama yerine, hakkı kendilerine uyarlamaya ve saptırmaya &ccedil;alışmışlardır. Bunun tarihte bir&ccedil;ok &ouml;rneklerine rastlamak m&uuml;mk&uuml;nd&uuml;r ki, Kur&rsquo;&acirc;n&rsquo;ın verdiği &ccedil;arpıcı &ouml;rneklerden birisi de, m&uuml;şrikler arasında cereyan eden &ldquo;nesi&rdquo; (geciktirme) &acirc;detidir. Olayın &ouml;zeti ş&ouml;yledir:</p>\n\n<p>\n	M&uuml;sl&uuml;manlar gibi m&uuml;şrikler de haram aylara inanıyorlardı. Bilindiği gibi bu aylarda savaşmak yasaktı. Fakat m&uuml;şrikler arasında cereyan eden bir&ccedil;ok yanlış ve mantıksız durumlar gibi, haram aylar konusunda da benzer bir durum s&ouml;z konusuydu. Onlar g&uuml;ya bira taraftan bu yasağı &ccedil;iğnememek, diğer taraftan ise zalimane hareket ve &acirc;detlerinden geri kalmamak i&ccedil;in haram ayların yerini değiştiriyorlardı. Yani bir yıl haram aylardan birini ihlal edip savaşıyorlarken, g&uuml;ya bu yanlışı telafi ama&ccedil;lı diğer yılda bir başka ayı onun yerine haram ay olarak ilan ediyor ve b&ouml;ylece akıllarınca bir taşla iki kuş vurduklarını sanıyorlardı.</p>\n\n<p>\n	Bunun &ouml;rneklerine g&uuml;n&uuml;m&uuml;zde de (&ouml;zellikle m&uuml;rekkep yalamış, ama dinini d&uuml;nyasına satmış &acirc;lim-ulema takımı arasında) sık sık rastlamak m&uuml;mk&uuml;nd&uuml;r. Niceleri ger&ccedil;ekten Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) ne dediğini &ouml;ğrenip hayata ge&ccedil;irme yerine, zorla ve bin bir t&uuml;rl&uuml; tevile başvurarak Allah ve Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruklarını kendi nefsan&icirc; istek ve arzularına uyarlamaya &ccedil;alışmaktadırlar!</p>\n\n<p>\n	<strong>14- &Ccedil;evre-Arkadaş: </strong></p>\n\n<p>\n	<strong>&ldquo;O g&uuml;n zalim kimse ellerini ısıracak: &lsquo;Eyvah!&rsquo; diyecek, &lsquo;Keşke Peygamber&rsquo;in yanında bir yol tutsaydım! Eyvah!&rsquo; diyecek: Keşke falancayı dost edinmeseydim!&rdquo;<a href=\"#_edn53\" name=\"_ednref53\" title=\"\"><strong>[53]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlar cennettedirler; sorup dururlar su&ccedil;luların durumunu. &lsquo;Nedir sizi Sekar&rsquo;a (cehenneme) sokan?&rsquo; diye. Su&ccedil;lular der ki: Biz namaz kılanlardan değildik. Yoksula da yedirmezdik. Boş şeylere dalanlarla dalar giderdik. Ceza g&uuml;n&uuml;n&uuml; yalanlardık. Nihayet bize &ouml;l&uuml;m gelip &ccedil;attı.&rdquo;<a href=\"#_edn54\" name=\"_ednref54\" title=\"\"><strong>[54]</strong></a></strong></p>\n\n<p>\n	Dostluk ve arkadaşlığın insanda hem m&uuml;spet, hem de menfi y&ouml;nde ne nedenli etkili olduğunu anlatmaya bile gerek yoktur. &Ouml;yle ki bu husus artık milletlerin atas&ouml;zlerine bile farklı şekillerde yansımıştır. Hadislerde de: <em>&ldquo;Kişi, arkadaşının dini &uuml;zeredir.&rdquo;</em> buyrulmaktadır. Bu y&uuml;zden insanın, se&ccedil;tiği arkadaşa her y&ouml;nden dikkat etmesi gerekir. Evet, ister tarihte, isterse g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok kimseyi doğrulardan uzaklaştırıp hakkı ink&acirc;ra kadar g&ouml;t&uuml;ren en &ouml;nemli fakt&ouml;rlerden birisi, hi&ccedil; kuşkusuz se&ccedil;tikleri laubali arkadaşlar ve bulundukları uygunsuz ve k&ouml;t&uuml; ortamlardır maalesef. Elbette şunu da unutmamak gerekir ki, bunlar sadece etkili fakt&ouml;rlerdir. Ama sonu&ccedil;ta insanın se&ccedil;iminde belirleyici olan, kendi iradesidir. Bu y&uuml;zden zor da olsa insan, nefsine ve iradesine h&acirc;kim olup kendini bu afetten kurtarabilir.</p>\n\n<p>\n	<strong>15- Kavmiyet Taassubu:</strong></p>\n\n<p>\n	<strong>&ldquo;Andolsun biz, Nuh&rsquo;u kavmine g&ouml;nderdik. &lsquo;Ey kavmim dedi, Allah&rsquo;a kulluk edin. O&rsquo;ndan başka tanrınız yoktur. H&acirc;l&acirc; sakınmaz mısınız?&rsquo; Bunun &uuml;zerine, kavminin i&ccedil;inden k&acirc;fir kodaman topluluğu ş&ouml;yle dediler: Bu, tıpkı sizin gibi bir beşer olmaktan başka bir şey değildir. Size &uuml;st&uuml;n ve h&acirc;kim olmak istiyor. Eğer Allah (peygamber g&ouml;ndermek) isteseydi, muhakkak ki bir melek g&ouml;nderirdi. Biz ge&ccedil;mişteki atalarımızdan b&ouml;yle bir şey duymadık.&rdquo;<a href=\"#_edn55\" name=\"_ednref55\" title=\"\"><strong>[55]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dediler ki: Ya, demek sen&nbsp; (Hud) tek Allah&rsquo;a kulluk edelim ve atalarımızın taptıklarını bırakalım diye mi (bize) geldin? Eğer doğrulardan isen bizi tehdit ettiğin (o azabı) bize getir!&rdquo;<a href=\"#_edn56\" name=\"_ednref56\" title=\"\"><strong>[56]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dediler: Ey Salih! Bundan &ouml;nce sen bizim i&ccedil;imizde &uuml;mit beslenir bir zat idin. Şimdi bizi babalarımızın taptıklarına tapmaktan mı engelliyorsun? Biz, doğrusunu istersen bizi davet ettiğin şeyden kuşkulandıran bir ş&uuml;phe i&ccedil;indeyiz.&rdquo;<a href=\"#_edn57\" name=\"_ednref57\" title=\"\"><strong>[57]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Peygamberleri dedi ki: &lsquo;G&ouml;kleri ve yeri yaratan Allah hakkında da ş&uuml;phe mi var? O, sizi g&uuml;nahlarınızı bağışlamak i&ccedil;in &ccedil;ağırıyor ve belirlenmiş bir s&uuml;reye kadar size m&uuml;saade ediyor.&rsquo; Onlar da dediler ki: Siz sadece bizim gibi bir insansınız, bizi babalarımızın taptıklarından alıkoymak istiyorsunuz&hellip;&rdquo;<a href=\"#_edn58\" name=\"_ednref58\" title=\"\"><strong>[58]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlara: &lsquo;Allah&rsquo;ın indirdiğine uyun.&rsquo; dendiği vakit de: &lsquo;Yok, atalarımızı neyin &uuml;zerinde bulduysak, ona uyarız.&rsquo; dediler. Ya ataları bir şeye akıl erdiremez ve doğruyu se&ccedil;emez idiyseler de mi onlara uyacaklar?&rdquo;<a href=\"#_edn59\" name=\"_ednref59\" title=\"\"><strong>[59]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Onlara: &lsquo;Allah&rsquo;ın indirdiğine (kitaba) ve peygambere gelin!&rsquo; dendiği zaman: &lsquo;Atalarımızı &uuml;zerinde bulduğumuz şey bize yeter!&rsquo; derler. Ataları bir şey bilmeyen ve doğru yolu da bulamayan kimseler olsa da mı?&rdquo;<a href=\"#_edn60\" name=\"_ednref60\" title=\"\"><strong>[60]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dediler ki: Sen bizi, atalarımızdan kalan yoldan &ccedil;eviresin de yery&uuml;z&uuml;nde saltanat ikinizin olsun diye mi geldin? Biz ikinize de (Musa ve Harun) inanmayız.&rdquo;<a href=\"#_edn61\" name=\"_ednref61\" title=\"\"><strong>[61]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;O zaman o (İbrahim), babasına ve kavmine: &lsquo;Bu tapınıp durduğunuz heykeller nedir?&rsquo; demişti. Onlar: &lsquo;Biz atalarımızı bunlara tapar bulduk.&rsquo; dediler.&rdquo;<a href=\"#_edn62\" name=\"_ednref62\" title=\"\"><strong>[62]</strong></a></strong></p>\n\n<p>\n	Bu konuda şu ayetlere de m&uuml;racaat edilebilir: Şuar&acirc;, 74; Lokm&acirc;n, 21; Zuhruf, 22-23</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in en &ccedil;ok &uuml;zerinde durduğu ink&acirc;r nedenlerinden birisi de taassuptur. İster ge&ccedil;mişte, isterse g&uuml;n&uuml;m&uuml;zde ger&ccedil;eklerle y&uuml;zleşen bir&ccedil;oklarının sık sık ileri s&uuml;rd&uuml;kleri bahanelerden birisi de: &ldquo;Biz b&ouml;yle g&ouml;rd&uuml;k, b&ouml;yle g&ouml;t&uuml;rd&uuml;k.&rdquo; mantığıdır. Akıllarını adeta m&uuml;teahhide veren bu zavallılar, s&ouml;ylenen s&ouml;zlerin &uuml;zerinde d&uuml;ş&uuml;n&uuml;p kafa yorma ve b&ouml;ylece doğru olup olmadığına karar verme yerine, &ldquo;Bunca ge&ccedil;mişlerimiz, ata-babalarımız yanlış mı yaptılar; b&ouml;yle bir şey olabilir mi?&rdquo; deyip, akıllarınca kendilerini rahatlatıyor ve kendilerine sunulan ger&ccedil;eklerden y&uuml;z &ccedil;eviriyorlar. Oysaki ge&ccedil;mişleri de onlar gibi insandırlar ve onların taşıdığı &ouml;zellikleri onlar da taşımaktadırlar. Bu mantığı Kur&rsquo;&acirc;n, &ldquo;Ya onlar akletmemiş, hata yapmışlarsa?&rdquo; şeklinde dile getirip ink&acirc;rcıların gafil vicdanlarını uyandırmaya &ccedil;alışmaktadır.&nbsp;</p>\n\n<p>\n	<strong>16- Hizip/Grup/Parti/Mezhep Taassubu:</strong></p>\n\n<p>\n	<strong>&ldquo;Derken insanlar kendi aralarındaki işlerini par&ccedil;a par&ccedil;a b&ouml;ld&uuml;ler. Her grup, kendinde bulunan ile sevinip b&ouml;b&uuml;rlendi.&rdquo;<a href=\"#_edn63\" name=\"_ednref63\" title=\"\"><strong>[63]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;O m&uuml;şriklerden (olmayın ki) onlar, dinlerini ayırıp &ouml;bek &ouml;bek olmuşlardır. Her grup kendinde bulunan ile sevinip b&ouml;b&uuml;rlendi.&rdquo;<a href=\"#_edn64\" name=\"_ednref64\" title=\"\"><strong>[64]</strong></a></strong></p>\n\n<p>\n	Taassubun bir versiyonu da hizip, grup, parti, mezhep taassubudur. Evet, niceleri k&ouml;r&uuml; k&ouml;r&uuml;ne mensup oldukları hizbin, mezhep ve fırkanın savunduğu şeyin doğruluk ve yanlışlığına bakmadan: &ldquo;Partim, grubum, cemaatim, mezhebim s&ouml;yl&uuml;yorsa doğrudur, elbet bir hikmeti vardır!!&rdquo; diyerek, &ouml;n&uuml;ne &ccedil;ıkan aykırı her şeyi rahatlıkla ink&acirc;ra kalkışıyorlar. Oysa karşılaştıkları iddiaların bizzat kendisini ve sunulan delilleri tarafsız bir g&ouml;zle tahlil etmeye &ccedil;alışsalar, hak ve batılı kendiliğinden tanıyacaklardır.</p>\n\n<p>\n	<strong>17- Yanlış &Ouml;l&ccedil;&uuml;ler-Saplantılar:</strong></p>\n\n<p>\n	<strong>&ldquo;İnsanları (eğri yolun sonundan) korkut, inananlara Rableri nezdindeki y&uuml;ksek makamları m&uuml;jdele, diye i&ccedil;lerinden bir adama vahyimizi g&ouml;ndermemiz onlara tuhaf mı geldi? K&acirc;firler: &lsquo;Hi&ccedil; ş&uuml;phesiz bu besbelli bir sihirbaz.&rsquo; dediler.&rdquo;<a href=\"#_edn65\" name=\"_ednref65\" title=\"\"><strong>[65]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Seni g&ouml;rd&uuml;kleri zaman: &lsquo;Bu mu Allah&rsquo;ın peygamber olarak g&ouml;nderdiği?&rsquo; diye hep seni alaya alıyorlar.&rdquo;<a href=\"#_edn66\" name=\"_ednref66\" title=\"\"><strong>[66]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Ş&ouml;yle dediler: &lsquo;Bu ne bi&ccedil;im peygamber ki, yemek yer, sokaklarda gezer?! Ona, beraberinde bulunup uyaran bir melek indirilseydi ya! Yahut kendisine bir hazine verilseydi veya besleneceği bir bah&ccedil;e olsaydı ya!&rsquo; Bu zalimler, inananlara: &lsquo;Siz sadece b&uuml;y&uuml;lenmiş bir adama uyuyorsunuz!&rsquo; dediler.&rdquo;<a href=\"#_edn67\" name=\"_ednref67\" title=\"\"><strong>[67]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Baksana, İsrailoğulları&rsquo;nın Musa&rsquo;dan sonra ileri gelenlerine! Hani onlar, bir peygamberlerine: &lsquo;Bize bir kumandan g&ouml;nder de Allah yolunda savaşalım...&rsquo; dediler. O da: &lsquo;Size savaş farz kılınırsa, acaba yapmamazlık eder misiniz?&rsquo; dedi. Onlar: &lsquo;Bize ne oldu da yurtlarımızdan &ccedil;ıkarıldığımız ve &ccedil;ocuklarımızdan ayrıldığımız h&acirc;lde Allah yolunda savaşmayalım?&rsquo; dediler. Bunun &uuml;zerine savaş kendilerine farz kılınınca da, onlardan pek azı hari&ccedil;, y&uuml;z &ccedil;evirdiler. Ama Allah, o zalimleri bilir. Peygamberleri onlara: &lsquo;Allah, size h&uuml;k&uuml;mdar olmak &uuml;zere Tal&ucirc;t&rsquo;u g&ouml;nderdi.&rsquo; demişti. Onlar: &lsquo;Ona bizim &uuml;zerimize h&uuml;k&uuml;mdar olmak nereden geldi? Oysa h&uuml;k&uuml;mdarlığa biz ondan daha l&acirc;yıkız, ona maldan bir genişlik, bir bolluk da verilmemiştir.&rsquo; dediler. Peygamberleri de: &lsquo;Onu sizin başınıza Allah se&ccedil;miş ve ona bilgi ve v&uuml;cut bakımından bir g&uuml;&ccedil;, bir genişlik vermiştir.&rsquo; dedi. Hem Allah, m&uuml;lk&uuml;n&uuml; dilediğine verir. Allah&rsquo;ın rahmeti geniştir, o her şeyi bilir.&rdquo;<a href=\"#_edn68\" name=\"_ednref68\" title=\"\"><strong>[68]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Buna karşılık, kavminin ileri gelen k&acirc;firlerinden bir kısmı dediler ki: Biz seni bizim gibi insanlardan biri olarak g&ouml;r&uuml;yoruz, başka değil. İlk bakışta bizim ayak takımımızdan başkasının senin arkana d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;rm&uuml;yoruz. Sizin bizden fazla bir meziyetinizi de g&ouml;rm&uuml;yoruz. Aksine, sizi yalancılar sanıyoruz.&rdquo;<a href=\"#_edn69\" name=\"_ednref69\" title=\"\"><strong>[69]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Dediler ki: Ey Şu&rsquo;ayb! Biz senin s&ouml;ylediklerinin &ccedil;oğundan bir şey anlamıyoruz. Ayrıca seni i&ccedil;imizde &ccedil;ok zayıf biri olarak g&ouml;r&uuml;yoruz. Eğer akrabaların olmasaydı, mutlaka seni recmederdik (taşa tutardık). Senin bize hi&ccedil;bir &uuml;st&uuml;nl&uuml;ğ&uuml;n yoktur.&rdquo;<a href=\"#_edn70\" name=\"_ednref70\" title=\"\"><strong>[70]</strong></a></strong></p>\n\n<p>\n	<strong>&ldquo;Bunların bir de &uuml;mm&icirc; (okuma yazması olmayan) kısmı vardır, kitabı bilmezler; ancak birtakım kuruntu yığınına, boş saplantılara kapılır ve zan i&ccedil;inde dolaşır dururlar.&rdquo;<a href=\"#_edn71\" name=\"_ednref71\" title=\"\"><strong>[71]</strong></a></strong></p>\n\n<p>\n	İnsanların g&ouml;z&uuml;n&uuml;, kulağını, kalbini perdeleyen fakt&ouml;rlerden birisi de, insanın şu veya bu sebepten dolayı edindiği yanlış &ouml;l&ccedil;&uuml;ler ve saplantılardır. &Ouml;rneğin, birileri bir insana peygamber olmayı bir t&uuml;rl&uuml; yakıştıramamış, illa melek olması gerektiğinde ısrarcı olmuşlar. Veya toplumun fakir, d&uuml;şk&uuml;n, zavallı kesiminden birisinin Allah&rsquo;ın el&ccedil;isi olabileceğini bir t&uuml;rl&uuml; kendilerine yedirememiş ve olacaksa mutlaka eşraftan, paralı pullu kimselerin arasından olmalıdır demişler! Evet, yukarıda meallerini verdiğimiz ayetlerde bu gibi yanlış &ouml;l&ccedil;&uuml;ler, kuruntu ve saplantılara a&ccedil;ık bir şekilde değinilmiştir ve son ayette bunları &ouml;zetleyerek ş&ouml;yle buyurmuştur: <strong>&ldquo;Bunların bir de &uuml;mm&icirc; (okuma yazması olmayan) kısmı vardır, kitabı bilmezler; ancak birtakım kuruntu yığınına, boş saplantılara kapılır ve zan i&ccedil;inde dolaşır dururlar.&rdquo;<a href=\"#_edn72\" name=\"_ednref72\" title=\"\"><strong>[72]</strong></a> </strong></p>\n\n<p>\n	<strong>18- Kadercilik Bahanesi: </strong></p>\n\n<p>\n	<strong>&ldquo;Allah&rsquo;a ortak koşanlar diyecekler ki: &lsquo;Allah dileseydi, ne biz ortak koşardık, ne de atalarımız ortak koşardı; hi&ccedil;bir şeyi de haram kılmazdık.&rsquo; Onlardan &ouml;nce yalanlayanlar da b&ouml;yle s&ouml;ylemişlerdi de sonunda azabımızı tatmışlardı. De ki: Yanınızda bize &ccedil;ıkarabileceğiniz bir bilgi mi var? Siz, sadece zanna uyuyorsunuz ve siz sadece sa&ccedil;malıyorsunuz.&rdquo;<a href=\"#_edn73\" name=\"_ednref73\" title=\"\"><strong>[73]</strong></a></strong></p>\n\n<p>\n	Bir&ccedil;oklarının doğrular &ouml;n&uuml;nde direnmesi, hatta ink&acirc;ra yeltenmesine yol a&ccedil;an sebep veya bahanelerden birisi de, yanlış yorumlanan veya bilin&ccedil;lice saptırılan kavramlardır. Bu kavramların başında kader konusu gelir. Yukarıdaki ayette de a&ccedil;ıklandığı &uuml;zere, bazıları ya cehaletlerinden dolayı ya da kasıtlı olarak saptırılmış bir kader inancına dayanarak ink&acirc;rlarını haklı g&ouml;stermeye &ccedil;alışırlar. Bazıları ise işledikleri g&uuml;nahta kendilerini su&ccedil;suz g&ouml;stermek i&ccedil;in su&ccedil;u kadere y&uuml;klerler. Tarihin en gaddar zalimleri dahi bu yola başvurarak cinayetlerini aklamaktan geri durmamışlardır. Oysaki bu gerek&ccedil;elerinde haklı olurlarsa, o zaman tarihte kimi temize &ccedil;ıkarmak m&uuml;mk&uuml;n olmaz ki? Kendini bize adil tanıtan Rabbimizin sonsuz hikmet ve adaletiyle bunu bağdaştırmak m&uuml;mk&uuml;n olabilir mi? Ayrıca bunca peygamberin gelmesine, bunca kitabın indirilmesine, bunca tebliğe ve bunun i&ccedil;in &ccedil;ekilen onca &ccedil;ile ve zahmete ne gerek vardı? Elbette İsl&acirc;m&rsquo;da kaza ve kader diye bir inancın olduğunda ş&uuml;phe yoktur; ama b&uuml;t&uuml;n mesele bunu sağlıklı ve yukarıda bahsedilen mahzurlara yol a&ccedil;mayacak şekilde yorumlayabilmektir ki, bu da Ehlibeyt Mektebi&rsquo;nin ilgili kaynaklarında yeterince yapılmıştır.</p>\n\n<p>\n	Rabbimize ihl&acirc;s ve acziyetle yalvarıyor ve O&rsquo;ndan, doğruları olduğu gibi bize g&ouml;stermesini ve bizi yukarıda bahsi ge&ccedil;en b&uuml;t&uuml;n ink&acirc;r ve isyan gerek&ccedil;e ve bahanelerinden uzak tutmasını diliyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Y&ucirc;nus, 39</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Z&uuml;mer, 17-18</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Y&ucirc;nus, 100</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Muhammed, 24</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Nis&acirc;, 82</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- S&acirc;d, 29</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- &Acirc;l-i İmr&acirc;n, 118</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- R&ucirc;m, 28-29</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- M&uuml;lk, 6-10</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Hucur&acirc;t, 6</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Bakara, 146</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a>- En&rsquo;&acirc;m, 20</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- Nahl, 83</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[14]</a>- C&acirc;siye, 23</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[15]</a>- Ahkaf, 26</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[16]</a>- Nahl, 22-24</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[17]</a>- Neml, 13-14</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[18]</a>- A&rsquo;r&acirc;f, 75-76</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[19]</a>- A&rsquo;r&acirc;f, 88</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[20]</a>- Ankeb&ucirc;t, 49</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[21]</a>- Neml, 13-14</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[22]</a>- En&rsquo;&acirc;m, 33</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[23]</a>- R&ucirc;m, 10</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[24]</a>- H&ucirc;d, 59</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[25]</a>- Ahz&acirc;b, 67-68</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[26]</a>- A&rsquo;r&acirc;f, 37-39</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[27]</a>- Tevbe, 31</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[28]</a>- Furkan, 41-44</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[29]</a>- C&acirc;siye, 23</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[30]</a>- A&rsquo;r&acirc;f, 175-176</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[31]</a>- M&acirc;ide, 70</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[32]</a>- Kamer, 2-3</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[33]</a>- N&ucirc;r, 48-50</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[34]</a>- Bakara, 78-79</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[35]</a>- Ankeb&ucirc;t, 25</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[36]</a>- En&rsquo;&acirc;m, 70</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[37]</a>- A&rsquo;r&acirc;f, 51</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[38]</a>- Sebe&rsquo;, 34-35</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[39]</a>- H&ucirc;d, 87</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[40]</a>- Bakara, 146</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[41]</a>- Bakara, 159</p>\n	</div>\n\n	<div id=\"edn42\">\n		<p>\n			<a href=\"#_ednref42\" name=\"_edn42\" title=\"\">[42]</a>- &Acirc;l-i İmr&acirc;n, 78</p>\n	</div>\n\n	<div id=\"edn43\">\n		<p>\n			<a href=\"#_ednref43\" name=\"_edn43\" title=\"\">[43]</a>- Bakara, 213</p>\n	</div>\n\n	<div id=\"edn44\">\n		<p>\n			<a href=\"#_ednref44\" name=\"_edn44\" title=\"\">[44]</a>- Kıy&acirc;met, 1-5</p>\n	</div>\n\n	<div id=\"edn45\">\n		<p>\n			<a href=\"#_ednref45\" name=\"_edn45\" title=\"\">[45]</a>- Muhammed, 24-25</p>\n	</div>\n\n	<div id=\"edn46\">\n		<p>\n			<a href=\"#_ednref46\" name=\"_edn46\" title=\"\">[46]</a>- En&rsquo;&acirc;m, 43</p>\n	</div>\n\n	<div id=\"edn47\">\n		<p>\n			<a href=\"#_ednref47\" name=\"_edn47\" title=\"\">[47]</a>- Enf&acirc;l, 48</p>\n	</div>\n\n	<div id=\"edn48\">\n		<p>\n			<a href=\"#_ednref48\" name=\"_edn48\" title=\"\">[48]</a>- Nahl, 63</p>\n	</div>\n\n	<div id=\"edn49\">\n		<p>\n			<a href=\"#_ednref49\" name=\"_edn49\" title=\"\">[49]</a>- Neml, 22-26</p>\n	</div>\n\n	<div id=\"edn50\">\n		<p>\n			<a href=\"#_ednref50\" name=\"_edn50\" title=\"\">[50]</a>- Ankeb&ucirc;t, 38</p>\n	</div>\n\n	<div id=\"edn51\">\n		<p>\n			<a href=\"#_ednref51\" name=\"_edn51\" title=\"\">[51]</a>- Lokm&acirc;n, 32</p>\n	</div>\n\n	<div id=\"edn52\">\n		<p>\n			<a href=\"#_ednref52\" name=\"_edn52\" title=\"\">[52]</a>- Tevbe, 37</p>\n	</div>\n\n	<div id=\"edn53\">\n		<p>\n			<a href=\"#_ednref53\" name=\"_edn53\" title=\"\">[53]</a>- Furkan, 27-28</p>\n	</div>\n\n	<div id=\"edn54\">\n		<p>\n			<a href=\"#_ednref54\" name=\"_edn54\" title=\"\">[54]</a>- M&uuml;ddessir, 40-47</p>\n	</div>\n\n	<div id=\"edn55\">\n		<p>\n			<a href=\"#_ednref55\" name=\"_edn55\" title=\"\">[55]</a>- Mu&rsquo;min&ucirc;n, 23-24</p>\n	</div>\n\n	<div id=\"edn56\">\n		<p>\n			<a href=\"#_ednref56\" name=\"_edn56\" title=\"\">[56]</a>- A&rsquo;r&acirc;f, 70</p>\n	</div>\n\n	<div id=\"edn57\">\n		<p>\n			<a href=\"#_ednref57\" name=\"_edn57\" title=\"\">[57]</a>- H&ucirc;d, 62</p>\n	</div>\n\n	<div id=\"edn58\">\n		<p>\n			<a href=\"#_ednref58\" name=\"_edn58\" title=\"\">[58]</a>- İbr&acirc;h&icirc;m, 10</p>\n	</div>\n\n	<div id=\"edn59\">\n		<p>\n			<a href=\"#_ednref59\" name=\"_edn59\" title=\"\">[59]</a>- Bakara, 170</p>\n	</div>\n\n	<div id=\"edn60\">\n		<p>\n			<a href=\"#_ednref60\" name=\"_edn60\" title=\"\">[60]</a>- M&acirc;ide, 104</p>\n	</div>\n\n	<div id=\"edn61\">\n		<p>\n			<a href=\"#_ednref61\" name=\"_edn61\" title=\"\">[61]</a>- Y&ucirc;nus, 78</p>\n	</div>\n\n	<div id=\"edn62\">\n		<p>\n			<a href=\"#_ednref62\" name=\"_edn62\" title=\"\">[62]</a>- Enbiy&acirc;, 52-53</p>\n	</div>\n\n	<div id=\"edn63\">\n		<p>\n			<a href=\"#_ednref63\" name=\"_edn63\" title=\"\">[63]</a>- Mu&rsquo;min&ucirc;n, 53</p>\n	</div>\n\n	<div id=\"edn64\">\n		<p>\n			<a href=\"#_ednref64\" name=\"_edn64\" title=\"\">[64]</a>- R&ucirc;m, 32</p>\n	</div>\n\n	<div id=\"edn65\">\n		<p>\n			<a href=\"#_ednref65\" name=\"_edn65\" title=\"\">[65]</a>- Y&ucirc;nus, 2</p>\n	</div>\n\n	<div id=\"edn66\">\n		<p>\n			<a href=\"#_ednref66\" name=\"_edn66\" title=\"\">[66]</a>- Furkan, 41</p>\n	</div>\n\n	<div id=\"edn67\">\n		<p>\n			<a href=\"#_ednref67\" name=\"_edn67\" title=\"\">[67]</a>- Furkan, 7-8</p>\n	</div>\n\n	<div id=\"edn68\">\n		<p>\n			<a href=\"#_ednref68\" name=\"_edn68\" title=\"\">[68]</a>- Bakara, 246-247</p>\n	</div>\n\n	<div id=\"edn69\">\n		<p>\n			<a href=\"#_ednref69\" name=\"_edn69\" title=\"\">[69]</a>- H&ucirc;d, 27</p>\n	</div>\n\n	<div id=\"edn70\">\n		<p>\n			<a href=\"#_ednref70\" name=\"_edn70\" title=\"\">[70]</a>- H&ucirc;d, 91</p>\n	</div>\n\n	<div id=\"edn71\">\n		<p>\n			<a href=\"#_ednref71\" name=\"_edn71\" title=\"\">[71]</a>- Bakara, 78</p>\n	</div>\n\n	<div id=\"edn72\">\n		<p>\n			<a href=\"#_ednref72\" name=\"_edn72\" title=\"\">[72]</a>- Bakara, 78</p>\n	</div>\n\n	<div id=\"edn73\">\n		<p>\n			<a href=\"#_ednref73\" name=\"_edn73\" title=\"\">[73]</a>- En&rsquo;&acirc;m, 148</p>\n	</div>\n</div>','Hakkı İnkâr Etmenin Nedenleri','','publish','closed','open','','hakki-inkar-etmenin-nedenleri','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3325',0,'post','',0),(3326,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h5 style=\"margin-left: 13.85pt; text-align: right;\">\n	<strong>Nurşat Bi&ccedil;er</strong></h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	İnsanın kendini bilip &ouml;z değerlerine sarılması, fıtratına d&ouml;n&uuml;ş&uuml; simgeler. Bir birey olarak insan, &ouml;z değerlerine yabancılaşarak, &ouml;z bilincini kaybederek kendini anlamak ve kendini tanımaktan da uzaklaşmış demektir. İnsan ancak &ouml;z bilince sahip olarak kendisini, gayesinin ne olduğunu ve hangi değerlere sahip olduğunu anlayabilir.</p>\n\n<p>\n	Bu y&uuml;zden &ouml;z bilin&ccedil; bilgisi diğer b&uuml;t&uuml;n bilgilerden &uuml;st&uuml;nd&uuml;r. Bilim bilgisi, sanat bilgisi, felsefe bilgisi &ouml;z bilin&ccedil; bilgisinin yaptığı işlevleri asla yerine getiremez. &Ouml;z bilincin temele konulması ve diğer bilgi dallarının da ancak onun &uuml;zerine bina edilmesi gerekir. &Ccedil;&uuml;nk&uuml; bir insan kendini tanımadan diğer bilim dallarında istediği kadar ilerlesin, bir anlam ifade etmeyecektir. Burada Yunus Emre&rsquo;nin herkes&ccedil;e bilinen şu d&ouml;rtl&uuml;ğ&uuml;n&uuml; hatırlamamak elde değil:</p>\n\n<p>\n	İlim, ilim bilmektir</p>\n\n<p>\n	İlim, kendin bilmektir</p>\n\n<p>\n	Sen kendini bilmez isen,</p>\n\n<p>\n	Ya bu nice okumaktır?!</p>\n\n<p>\n	İnsan kendini tanımadığı ve &ouml;z&uuml;ne d&ouml;nemediği zaman, aslında bulunmayan yapay şeyleri kendi fıtratından bilmektedir. Artık bu yapay şeyleri kendine ait kabul ederek ona sımsıkı sarılır. Bu kimisi i&ccedil;in moda olur, kimisi i&ccedil;in ırk&ccedil;ılık olur, kimisi i&ccedil;in para olur. Burada &ouml;z&uuml;n yerine nelerin konulduğu &ouml;nemli değildir. &Ouml;nemli olan, bunların kişiyi kendini tanımaktan alıkoyması ve kişinin kendini ifade etmesini engellemesidir. B&ouml;yle olunca da, insan &ouml;z&uuml;n&uuml; kaybedip ne olduğunu bilmez h&acirc;lde ruhsal sıkıntılar ve bunalımlar i&ccedil;inde hayatını ge&ccedil;irecektir.</p>\n\n<p>\n	&Ouml;z bilin&ccedil; olmadan, insan bilim ve teknoloji alanlarında istediği kadar ilerlesin, sadece insanın daha &ccedil;abuk yok olmasına neden olur. Batı&rsquo;nın şu an sahip olduğu yapay bilin&ccedil;le teknoloji &ccedil;ok ileri seviyededir. &Ouml;z bilin&ccedil; olmadan ilerleme olduğu i&ccedil;in bu ilerleme, insanı &ouml;z bilincine yaklaştırmaz, aksine &ouml;z bilincinden daha da uzaklaştırır. İnsan kendini bilmedikten, kendini tanımadıktan sonra son teknoloji &uuml;r&uuml;nlerini kullansa, hayatında her t&uuml;rl&uuml; konfor olsa, ne ifade eder ki?! Bir insan ideali, imanı, bilgisi, &ouml;z bilinci, toplumsal bilinci olmadan yalnızca bilimin, tekniğin, sermayenin ve g&uuml;c&uuml;n peşinden giderse, kazandığını sansa bile daima t&uuml;ketici olarak kalacaktır. B&uuml;t&uuml;n bu şeylere sahip olduğu h&acirc;lde, aciz bir insana b&uuml;t&uuml;n d&uuml;nyaya meydan okuma g&uuml;c&uuml; veren &ouml;z bilin&ccedil;ten yoksun olacaktır.</p>\n\n<p>\n	&Ouml;z bilin&ccedil; yoksunluğu kişinin sadece kendi kendine sebep olduğu bir olgu değildir. Kişinin kendisinden kaynaklanabildiği gibi, bazı dış etkenler de buna sebep olabilir. İnsanı &ouml;z&uuml;nden kopararak kendi şahsi ve menfaate dayalı emellerini ger&ccedil;ekleştirmek isteyen s&ouml;m&uuml;r&uuml; odakları her zaman var olmuştur. İnsanı insan olma değerinden yoksun bırakanlar bazen bir insandır, bazen bir &uuml;lke, bazen de bir d&uuml;ş&uuml;ncedir.</p>\n\n<p>\n	Şahsi menfaatlerini d&uuml;ş&uuml;nen bir kişi diğer insanların ilgisini, gayesini başka y&ouml;ne &ccedil;ekerek, onları &ouml;z&uuml;nden ayırarak kendi menfaatlerini korumayı ama&ccedil;lar. Bir &uuml;lke kendi &ccedil;ıkarını korumak ve kendi halkının refah seviyesini y&uuml;kseltmek i&ccedil;in başka insanları acımasızca &ouml;z bilincinden koparmakta ve kendi emellerine alet etmektedir. Bazen de insanlar bir d&uuml;ş&uuml;ncenin peşinden giderek kendini kaybetmekte ve o fikrin r&uuml;zg&acirc;rına kapılmaktadırlar. B&uuml;t&uuml;n bunlar insanın kendini tanımasını engelleyen, bilincin &ouml;n&uuml;n&uuml; tıkayan birer settir.</p>\n\n<p>\n	İnsanı s&ouml;m&uuml;rmek ve fıtratından uzaklaştırmak i&ccedil;in kullanılan y&ouml;ntemler, zamana ve mek&acirc;na bağlı olarak değişmektedir. Orta&ccedil;ağ Avrupa&rsquo;sında insanın zihinsel y&ouml;n&uuml;n&uuml; tahrif etmek i&ccedil;in din bir ara&ccedil; olarak kullanıldı. İnsanları s&ouml;m&uuml;rmek, &ouml;z bilin&ccedil;ten yoksun bırakmak ve kendi menfaatleri doğrultusunda kullanmak i&ccedil;in dini, bir afyon gibi kullandılar. H&acirc;lbuki hi&ccedil;bir dinin &ouml;z&uuml;nde ve ortaya &ccedil;ıkış gayesinde insanları uyuşturmak yoktur. Aksine b&uuml;t&uuml;n dinler insanlara taze bir ruh katmak, var olan &ccedil;arpık d&uuml;zeni değiştirmek ve yerine yenisini koymak i&ccedil;in gelmiştir. Ancak zaman i&ccedil;erisinde bazı dinler insanlar tarafından tahrif edilerek kendi menfaat d&uuml;zenlerini koruma vasıtası h&acirc;line getirilmiştir.</p>\n\n<p>\n	Irk&ccedil;ılık furyası i&ccedil;inde de insanlar bilincinden yoksun bırakılarak ilgi ve alakası farklı bir y&ouml;ne &ccedil;ekildi. Mesela Hitler, zamanında a&ccedil; ve zavallı bir Alman sandvi&ccedil;ini ısırırken &ldquo;Savaşmak istiyorum!&rdquo; diye k&uuml;kr&uuml;yordu. Alman ırkının kirlenmemesi i&ccedil;in savaşan adamın sıkıntısı buydu! H&acirc;lbuki kendisinin yoğun propagandanın etkisi altında kaldığını anlamaz h&acirc;le gelmişti!</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde ise teknoloji, bilim, para, teknik, moda gibi şeylerle insanlar s&ouml;m&uuml;r&uuml;lmektedirler. Bunlar &ccedil;ağın gereksinimleri gibi sunularak insanlar acımasızca bilin&ccedil;sizleştirilip s&ouml;m&uuml;r&uuml;l&uuml;yor. İnsan bazen ihtiyacı olmadığı h&acirc;lde moda adına, &ccedil;ağdaşlık adına kapitalistlerin kendisine sunmuş olduğu &uuml;r&uuml;nleri kullanmaktadır. Mesela kutuplarda yaşayan Eskimoların buzdolabına ihtiyacı olmayacağını herkes bilir. Ancak bu insanlar &ouml;z bilincinden yoksun bırakılarak bunlara, &ccedil;ağın olmazsa olmazı gibi g&ouml;sterilerek buzdolabı satılmaktadır. Onlar da bilincini yitirdikleri i&ccedil;in bunu ihtiyacı varmış&ccedil;asına satın almaktadır. Modanın sunduğu &uuml;r&uuml;nler hayatın kendisiymiş gibi lanse edilmektedir. B&ouml;ylece insanlar &ccedil;eşitli yollarla s&ouml;m&uuml;r&uuml;l&uuml;p &ouml;z bilincine yabancı bırakılmaktadır.</p>\n\n<p>\n	İnsanlar ger&ccedil;ekten sahip olması gerekenlerin ne olduğunu bilemeyecek h&acirc;le gelmiştir. Hangi değerlere sahip olmakla mutlu olacağını bilmediği i&ccedil;in kendisine ne sunulursa onu form&uuml;l olarak alır ve kullanır. Ancak suni bir mutluluk, istenilen gaye değildir. Yapay ve ge&ccedil;ici mutluluklar, insanın sadece bedenini rahatlatır; fakat ruh&icirc; ve fıtr&icirc; y&ouml;n&uuml;n&uuml; tatmin edemez. Bunun sebebi, insanın &ouml;z&uuml;ne yabancı kalmasıdır. Yabancı kaldığı i&ccedil;in de insan kendini bilmez bir h&acirc;ldedir.</p>\n\n<p>\n	Her canlı varlığın, &ouml;z&uuml;nde olan bazı vazifeleri vardır. Canlılar bu vazifelerini yaptığı zaman ancak mutlu olabilir. Nasıl ki arı bal yaptığında, b&uuml;lb&uuml;l şakıdığında, at koştuğunda mutlu oluyorsa, insan da ancak d&uuml;nyadaki gayesini bilerek, &ouml;z bilincinin farkında olarak, kendini tanıyarak ve neler yapması gerektiğini bilerek mutlu olabilir.</p>\n\n<p>\n	İnsan kendi i&ccedil;ine doğru bir yolculuğa &ccedil;ıkmalıdır. Kendini aramalı ve kendini bulmalıdır. Yaptığı eylem ve davranışlar insana kendini buldurmalıdır. Bir İran efsanesinde ge&ccedil;en &ldquo;Simurg Anka&rdquo; denilen kuşların h&uuml;k&uuml;mdarı varmış. T&uuml;m kuşlar toplanmışlar ve hep birlikte Simurg&#39;un huzuruna varmak istemişler. Kaf Dağı&rsquo;na ulaşmak i&ccedil;in yola &ccedil;ıkan kuşlar, Kaf Dağı&rsquo;na vardıklarında kuşlardan geriye sadece otuz kuş kalmış. Simurg&#39;un yuvasını bulduklarında &ouml;ğrenmişler ki, Simurg Anka &ldquo;Otuz Kuş&rdquo; demekmiş. Simurg&rsquo;a yani kendilerine ulaşırlar. Onlar birer Simurg&rsquo;mus... Her biri bir Simurg... Kendi kendisine doğru s&uuml;ren bir yolculuk&hellip; Biz de Simurg misali kendi kendimize doğru yola &ccedil;ıkmalıyız. Aradığımız ve peşinden gittiğimiz şeyin sadece kendimiz olduğunu anlamalıyız.</p>\n\n<p>\n	İnsan &ouml;z değerlerini sahiplenerek, ruh&icirc; ve manev&icirc; y&ouml;n&uuml;ne değer vererek &ouml;z bilincine d&ouml;nmeli. &Ouml;z&uuml;nde var olan bilinci kaybetmeden yoluna devam etmelidir. Aksi takdirde insan olma şuuruna eremez. İnsanı insan yapan, sahip olduğu &ouml;z bilin&ccedil; ve kendini bilme yetisidir. Kendine yani &ouml;z&uuml;ne d&ouml;nerek ne yapması gerektiğini d&uuml;ş&uuml;nmelidir.&nbsp;</p>','Öz Bilince Varış','','publish','closed','open','','oz-bilince-varis','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3326',0,'post','',0),(3327,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"center\">\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	Vahdettin İnce</h5>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Varlık &acirc;lemi, insanın yararına sunulmak &uuml;zere yaratılmıştır.</p>\n\n<p>\n	<strong>&ldquo;O, g&ouml;klerde ve yerde ne varsa hepsini, kendi katından (bir l&uuml;tfu olmak &uuml;zere) size boyun eğdirmiştir.&rdquo;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong></p>\n\n<p>\n	Varlığı bu şekilde konumlandıran y&uuml;ce yaratıcı, varlığın i&ccedil;inden, ama Allah adına varlık &uuml;zerinde tasarrufta bulunma yetkisine (hilafet) sahip kılınmasının gereği olarak &ouml;zg&uuml;r iradesi ile aktif bir etkinlik g&ouml;steren insanın var oluş gayesini ise ş&ouml;yle ifade etmiştir:</p>\n\n<p>\n	<strong>&ldquo;Ben cinleri ve insanları, ancak bana kulluk etsinler diye yarattım.&rdquo;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Bundan da anlıyoruz ki insanın, varlık &uuml;zerinde onun amacına uygun, sahih bir tasarrufta bulunması Allah&rsquo;a ibadet etmesinin aynısıdır. Y&uuml;ce Allah, bir b&uuml;t&uuml;n olarak varlık &acirc;leminin kulluk konumunda olduğunu da ş&ouml;yle ifade etmektedir:</p>\n\n<p>\n	<strong>&ldquo;Yedi g&ouml;k, yer ve bunlarda bulunan herkes O&#39;nu tesbih eder. O&#39;nu &ouml;vg&uuml; ile tesbih etmeyen hi&ccedil;bir şey yoktur.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\"><strong>[3]</strong></a> </strong></p>\n\n<p>\n	O h&acirc;lde varlığın ibadeti insana hizmet, insanın ibadeti de varlıktan amacına uygun olarak istifade etmek, &uuml;zerinde tasarrufta bulunmaktan ibarettir. Varlığın insanın emrinde olması, insanın kulluk etmesinin aynısıdır. Yani varlıktan istifade eden insan, bu esnada Allah&rsquo;a kulluk etmektedir. Allah&rsquo;a kulluk etmek, varlık &uuml;zerinde tasarrufta bulunmasından ayrı bir alanı ifade etmez. Aslında varlığın temel yasaları itibariyle insan bu tasarrufun/kulluğun dışında herhangi bir davranış sergileyemez.</p>\n\n<p>\n	Diğer bir ifadeyle insan, varlıkla irtibatlı olduğu boyut itibariyle cebr&icirc; bir kulluğun gereğine g&ouml;re hareket etmektedir. Varlık b&uuml;t&uuml;n&uuml;nden ayrıştığı &ouml;zellikleri itibariyle de irad&icirc; bir kullukla y&uuml;k&uuml;ml&uuml;d&uuml;r. Varlığın bir par&ccedil;ası olduğu h&acirc;lde, insana verilen bu ayrıcalık, onun varlık adına &uuml;stlendiği y&uuml;k&uuml;ml&uuml;l&uuml;kle irtibatlıdır. <strong>&ldquo;Ben yery&uuml;z&uuml;nde bir halife yaratacağım.&rdquo;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\"><strong>[4]</strong></a></strong> ayetinde de ifade edildiği gibi, halifelik makamının &ouml;ng&ouml;rd&uuml;ğ&uuml; serbest irade sahibi olmanın getirdiği sorumluluğun gerektirdiği bir ayrıcalıktır ve bu bağlamda insan, irad&icirc; bir kullukla da y&uuml;k&uuml;ml&uuml; kılınmıştır. Ama bu irad&icirc; kulluk, cebr&icirc;/var oluşsal kulluktan ayrı bir alan değildir. &Ouml;nceki gibi ontolojik/cebr&icirc; bir y&uuml;k&uuml;ml&uuml;l&uuml;k değildir sadece, tamamen serbest iradesine g&ouml;re belirleyeceği bir tavırdır. Ontoljik kulluk y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; bakımından varlıktan farklı hi&ccedil;bir &ouml;zelliği olmayan insan, &uuml;stlendiği halifelik makamı gereği irad&icirc; kulluk y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; itibariyle varlık b&uuml;t&uuml;n&uuml;nden ayrılır. Bu y&uuml;zden insanın, varlıktan, onun amacına uygun ve sahih bir şekilde yararlanması, diğer bir ifadeyle Allah&rsquo;a sahih bir kulluk sunması i&ccedil;in varlık hakkında doğru ve sahih bir tasavvura sahip olması gerekir.</p>\n\n<p>\n	Varlığı ve insanı bu şekilde konumlandıran y&uuml;ce Yaratıcı, varlıktan yararlanmanın ya da kulluk sunmanın yolu olan varlık tasavvurunun temel unsurlarını da Kur&rsquo;&acirc;n&rsquo;ın akışı i&ccedil;inde sunmuştur: <strong>&ldquo;İnsan, kendisinin başıboş bırakılacağını mı sanır!&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong> Buna g&ouml;re, varlık-insan konumlanışı bağlamında Kur&rsquo;&acirc;n&rsquo;ın &uuml;stlendiği rol, insana bir varlık tasavvuru kazandırmak ve bu tasavvur &ccedil;er&ccedil;evesinde insan i&ccedil;in &ouml;ng&ouml;r&uuml;len konumu belirginleştirerek, insanın b&uuml;t&uuml;n adımlarını bu tasavvur doğrultusunda ve bu konuma uygun olarak atmasını sağlamaktır. <strong>&ldquo;Ş&uuml;phesiz ki bu Kur&#39;&acirc;n en doğru yola iletir.&rdquo;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><strong>[6]</strong></a></strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;ın iletttiği yol, vahiy &uuml;zerinden varlıkla temas kurarak madd&icirc; ve manev&icirc; sahih değerler &uuml;retmeyi sağlayan il&acirc;h&icirc; varlık tasavvurudur. Bu tasavvur, alternatiflerden biri olduğu i&ccedil;in değil, bilakis insanın, kendi varlık amacını ger&ccedil;ekleştirmesinin, &ccedil;evresiyle yapıcı ve işlevsel bir ilişki i&ccedil;ine girmesinin, daha doğrusu salih amel işlemesinin tek yolu olduğu i&ccedil;indir. Eğer insan, &ccedil;evresiyle, varlık &acirc;lemiyle ilişki kurarken, vahyin &ouml;ng&ouml;rd&uuml;ğ&uuml; tasavvur doğrultusunda hareket etmezse, hem kendi fiillerinden, hem de varlık &acirc;leminden beklenen faydayı g&ouml;remez, diğer bir ifadeyle kulluk g&ouml;revini yerine getiremez.</p>\n\n<p>\n	Bu y&uuml;zden hem kendisini, hem kendisini kuşatan varlık &acirc;lemini yaratan y&uuml;ce Allah&rsquo;ın y&ouml;nlendirmesiyle edindiği varlık tasavvuru doğrultusunda hareket etmesi bir zorunluluktur, yeg&acirc;ne tercihtir. İnsanın d&uuml;nya ve ahiret mutluluğu buna bağlıdır. <strong>&ldquo;O (peygamberlerin g&ouml;nderildiği) &uuml;lkelerin halkı inansalar ve (g&uuml;nahtan) sakınsalardı, elbette onların &uuml;st&uuml;ne g&ouml;kten ve yerden nice bereket kapıları a&ccedil;ardık.&rdquo;</strong><strong> <a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><strong>[7]</strong></a></strong></p>\n\n<p>\n	Bu mesele insan a&ccedil;ısından bu derece hayat&icirc; bir &ouml;neme haiz olduğu i&ccedil;indir ki Kur&rsquo;&acirc;n, birtakım genel bilgiler ve &ouml;rneklendirmeler sunarak, bunun işlevsel kılınmasının y&ouml;ntemlerini de g&ouml;sterir. Baştan sona Kur&rsquo;&acirc;n, &ouml;ng&ouml;r&uuml;len il&acirc;h&icirc; varlık tasavvurunun, doğal zeminde, tarihin akışında, insanın i&ccedil; ve dış &acirc;leminde, ruh d&uuml;nyasında ve varlıkla teması bağlamında ete kemiğe b&uuml;r&uuml;nd&uuml;r&uuml;lmesinin sahnelerinden ibarettir denebilir.</p>\n\n<p>\n	Vahyin, ancak varlıkla buluşması neticesinde işlevsel olabildiğini, değere d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml;, salih amel olarak insan hayatına yansıdığını Kur&rsquo;&acirc;n şu &ouml;rnekle somutlaştırmaktadır: <strong>&ldquo;O, g&ouml;kten su indirdi de v&acirc;diler kendi hacimlerince sel olup aktı. Bu sel, &uuml;ste &ccedil;ıkan bir k&ouml;p&uuml;ğ&uuml; y&uuml;klenip g&ouml;t&uuml;rd&uuml;. S&uuml;s veya (diğer) eşya yapmak isteyerek ateşte erittikleri şeylerden de buna benzer k&ouml;p&uuml;k olur. İşte Allah hak ile batıla b&ouml;yle misal verir. K&ouml;p&uuml;k atılıp gider. İnsanlara fayda veren şeye gelince, o yery&uuml;z&uuml;nde kalır. İşte Allah b&ouml;yle misaller getirir.&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a></strong></p>\n\n<p>\n	Vahiy ve varlık bağlamında insanın yararlanacağı şey, yalnız başına vahiy veya yalnız başına varlık değil, vahiyle varlığın buluşmasından sonra kalıcılık vasfını kazanan, diğer bir ifadeyle gelenek/s&uuml;nnete d&ouml;n&uuml;şen kısımdır.</p>\n\n<p>\n	&nbsp;Kur&rsquo;&acirc;n, varlık tasavvurunu oluşturmaya ilk &ouml;nce kendi isminden başlıyor. Daha doğrusu &ldquo;Kur&rsquo;&acirc;n&rdquo;, il&acirc;h&icirc; kitabın bu amacına uygun bir isimlendirmedir. İl&acirc;h&icirc; varlık tasavvurunun varlıkları doğru adlandırma ile başladığını &Acirc;dem&rsquo;in yaratılış kıssasından biliyoruz. <strong>&ldquo;Allah &Acirc;dem&#39;e b&uuml;t&uuml;n isimleri, &ouml;ğretti.&rdquo;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a></strong> &Ccedil;&uuml;nk&uuml; varlıklara doğru ad koyma onlarla temas kurmanın, onları anlamanın ilk şartıdır.</p>\n\n<p>\n	Bu ilkenin bir yansıması olarak Kur&rsquo;&acirc;n, &ouml;nce kendi adını amacına uygun olarak belirlemektedir bu y&uuml;zden. &ldquo;Kur&rsquo;&acirc;n&rdquo; kelimesinin etimolojik yapısını incelediğimiz zaman, eşyayı anlamanın bir ilk adımı olarak isimlendirmede isim ile m&uuml;semma arasındaki ilişkinin zihn&icirc; harekete ge&ccedil;irici etkisi g&ouml;z &ouml;n&uuml;nde bulundurularak ger&ccedil;ekleştirilmiş isabetli bir isimlendirme olduğunu g&ouml;r&uuml;r&uuml;z. Bilindiği gibi &ldquo;Kur&rsquo;&acirc;n&rdquo; kelimesi, okumak anlamına gelen &ldquo;k r a&rdquo; k&ouml;k&uuml;nden t&uuml;remiştir. Bu k&ouml;k ise, bir şeyi biriktirip birbirine ekleyip dışarı atmak anlamına gelir.<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[10]</a> Bu y&uuml;zden harfleri toplayıp birbirine ekleyerek anlamlı kelimeler şeklinde telaffuz etmekten ibaret okumaya &ldquo;kıraat&rdquo; denilmiştir.</p>\n\n<p>\n	Arap&ccedil;ada İnsanın biyolojik yapısında ger&ccedil;ekleşen bir başka faaliyet i&ccedil;in de bu k&ouml;kten t&uuml;remiş bir kelime kullalınılır. Kadınların ay başı h&acirc;linde kan g&ouml;rmeleri gibi.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a> <strong>&ldquo;Boşanmış kadınlar, kendi başlarına &uuml;&ccedil; ay h&acirc;li (kuru&rsquo;) beklerler.&rdquo;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\"><strong>[12]</strong></a></strong></p>\n\n<p>\n	İnsanın biyolojik varlığında başka biriktirip ekleme faaliyetleri ger&ccedil;ekleştiği h&acirc;lde &ouml;zellikle bu ikisi i&ccedil;in &ldquo;k r a&rdquo; k&ouml;k&uuml;nden t&uuml;remiş kelimelerin kullanılması tesad&uuml;f değildir. Bu iki eylemin ortak &ouml;zelliği, ger&ccedil;ekleşmelerinden sonra zihinde ve rahimde d&ouml;llenmeye m&uuml;sait bir durumun ortaya &ccedil;ıkmasıdır. Nitekim her t&uuml;rl&uuml; toplayıp ekleme faaliyeti i&ccedil;in kullanılmamıştır bu kelime.<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[13]</a> Demek oluyor ki okuma faaliyeti; zihnin, vahyin okunması ve varlığın g&ouml;zlenmesi aracılığıyla d&ouml;llenip fikir &uuml;retmesine hazırlık aşamasıdır. Diğer bir ifadeyle Kur&rsquo;&acirc;n okumak, zihnin teorik ve pratik anlamda sahih değerler &uuml;retmeye hazır h&acirc;le gelmenin ilk aşaması olarak vahiy-varlık buluşması s&uuml;recinin başlamasıdır. Tıpkı aybaşı h&acirc;linde g&ouml;r&uuml;len kandan sonra kadının erkekle birleşip &ccedil;ocuk doğurmaya m&uuml;sait h&acirc;le gelmesi gibi. Her d&ouml;llenme i&ccedil;in iki tarafın bulunması doğal bir zorunluluktur. Bu y&uuml;zden zihin zemininin d&ouml;llenip fikir olarak yeşermesi i&ccedil;in vahyin, varlıkla sahih bir temas kurularak okunması gerekir.</p>\n\n<p>\n	Biz il&acirc;h&icirc; kitaba verilen bu isimden hareketle &ouml;n g&ouml;r&uuml;len varlık tasavvurunun hangi zihinsel temellerden itibaren başlayacağını kavramış oluyoruz b&ouml;ylece. Kur&rsquo;&acirc;n&rsquo;ın varlık tasavvuru, vahiy, insan ve evren uyumundan doğan bir sahih değerler manzumesidir. Diğer bir ifadeyle Kur&rsquo;&acirc;n&rsquo;ın &ouml;ng&ouml;rd&uuml;ğ&uuml; varlık tasavvuru, m&uuml;nzel vahiy (Kur&rsquo;&acirc;n) ve kevn&icirc; vahyin (varlık) bir araya getirilip birbirine eklenmesi sonucu ortaya &ccedil;ıkan bir fikrin &uuml;r&uuml;n&uuml; olmak durumunda olduğunu anlıyoruz. İslam d&uuml;ş&uuml;ncesi, İsl&acirc;m&icirc; varlık tasavvuru ve de İsl&acirc;m&icirc; hareket metodu m&uuml;nzel vahiy ile kevn&icirc; vahyin birleştirilip birbirine eklenmesi sonucu ortaya &ccedil;ıkmak durumundadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- C&acirc;siye, 13</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Z&acirc;riy&acirc;t, 56</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- İsr&acirc;, 44</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bakara, 30</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Kıy&acirc;met, 36</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- İsr&acirc;, 9</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- A&rsquo;r&acirc;f, 96</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Ra&rsquo;d, 17</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Bakara, 31</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a>- Lisanu&rsquo;l-Arab, İbn Manzur, c.1, k.r.a. madddesi; el-Kamusu&rsquo;l-Muhit, Firuzabad&icirc;, k.r.a. maddesi</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- el-Kamusu&rsquo;l-Muhit, Firuzabad&icirc;, k.r.a. maddesi, s.62; el-M&uuml;fredat, İsfahan&icirc;, k.r.a. maddesi, s.667</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[12]</a> - Bakara, 228</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[13]</a>- el-M&uuml;fredat, İsfahan&icirc;, k.r.a. maddesi, s.667</p>\n	</div>\n</div>','İslam’ın Varlık Tasavvuruna Dair Bir Deneme','','publish','closed','open','','islamin-varlik-tasavvuruna-dair-bir-deneme','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3327',0,'post','',0),(3328,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h5 style=\"text-align: right;\">\n	<strong>Prof. Dr. H&uuml;seyin HATEMİ</strong></h5>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Res&ucirc;l-i Ekrem (s.a.a) 24 Mayıs 569 gecesi, din&icirc; g&uuml;n hesabıyla 5 Mayıs Cuma gecesi doğdu ve 25 Mayıs 632&rsquo;de de irtihal etti.</p>\n\n<p>\n	&ldquo;Rahmeten li&rsquo;l-&Acirc;lem&icirc;n&rdquo; olduğunu idrak edenler elbette oldu. Mevl&acirc;n&acirc;; &ldquo;Men h&acirc;k-i reh-i Muhammed-i Muht&acirc;rem&rdquo; bilincine erebildiği i&ccedil;in Mevl&acirc;n&acirc; oldu. Ne var ki &ccedil;ok kişi de O&rsquo;nu hakkıyla tanıyamadı. O&rsquo;nun sevgisini engellemek i&ccedil;in uydurulan rivayetlere inandı. Bazıları da Mevlit dinlerken başka, &ouml;dev yazarken başka duygu ve d&uuml;ş&uuml;ncelere kapılarak &ldquo;kişilik b&ouml;l&uuml;nmesi&rdquo;ne du&ccedil;ar oldular. Bu &ldquo;kişilik b&ouml;l&uuml;nmesi&rdquo;nden bazı &ldquo;&uuml;nl&uuml;&rdquo; kişiler de kurtulamadı. &ldquo;Korkun&ccedil; bir din tebliğ eden bu Zat&rsquo;ı, s&ouml;zlerini dinlememek şartıyla, peygamber olarak sevebilirsiniz, ne var ki &ouml;l&ccedil;&uuml;l&uuml; bir şekilde!&rdquo; dayatması bir&ccedil;ok toplumda h&acirc;kim oldu. &ldquo;Kişilik b&ouml;l&uuml;nmesi&rdquo;yle ruh sağlığı birlikte bulunamayacağı i&ccedil;in de, bu dayatmanın ağrısına katlanamayanlar, &ldquo;misyoner tebliği&rdquo;ne hazır h&acirc;le geldiler ve bazıları Hıristiyan da oldular. Dayatmacılar buna da karşı idiler. Bu bir emir tecav&uuml;z&uuml; idi: &ldquo;Biz sana b&ouml;yle mi dedik lan! B&uuml;t&uuml;n dinsel inan&ccedil;lara uzak duracaanız, din sigaradan bilem zararlı bir meret olduğu i&ccedil;in, kamusal alan dışında bilem, inan&ccedil; simge g&ouml;sterge ve belirtgelerinden sakınacaanız, ancak &ouml;lmeye giderken adrenalin salgılama işlevine yardımcı olucak kadar da kendinizi M&uuml;sl&uuml;man sayıcaanız, ama s&ouml;ylemek yasak!&rdquo;</p>\n\n<p>\n	Bu dayatma, bazı kimselerde Hazret-i İsa sevgisine sığınma tepkisini doğurur. (Kısa bir s&uuml;re &ouml;nce, arkadaşıyla konuşarak y&uuml;r&uuml;yen bir &ldquo;bayan&rdquo;ın, &ldquo;Ben camiye gitmem, kiliseye giderim&rdquo; dediğini duydum.) Bazıları da dayatmaya karşı &ldquo;Taliban&icirc;&rdquo; bir tepki g&ouml;sterirler: &ldquo;İsl&acirc;m&rsquo;dan soğutmak i&ccedil;in bize s&ouml;ylediğiniz b&uuml;t&uuml;n s&ouml;zler, aslında bizim &lsquo;imanımızı&rsquo; arttırıyor, recme, el kesmeye, uzuv kısasına, kadına tahakk&uuml;me, b&uuml;t&uuml;n &lsquo;mukaddes&acirc;tımız&rsquo;a dil uzatan dinden &ccedil;ıkmıştır ve katilleri vaciptir, vessel&acirc;m!&rdquo;</p>\n\n<p>\n	Daha &ouml;nce de arz etmiş idim ey Az&icirc;zan, dinde de, dinsizlikte de dayatma (ikrah) olmaz! K&ouml;t&uuml; dayatmaların k&ouml;t&uuml; tepkileri olur. D&uuml;nyaya h&acirc;kim g&ouml;r&uuml;nen şer g&uuml;c&uuml;n&uuml;n elinde oyun taşı olmak istemiyorsak, &ouml;nce &ldquo;kişilik b&ouml;l&uuml;nmesi&rdquo;nden kurtulmalıyız. Y&uuml;ce Sevgili&rsquo;yi tanımalıyız. &ldquo;&Uuml;&ccedil; g&uuml;nl&uuml;k d&uuml;nya hayatı&rdquo;nda atılan &ldquo;olta&rdquo;lara iltifat etmeyip Res&ucirc;l-i Ekrem&rsquo;in (s.a.a) sevgisini kazanmayı her şeyden &uuml;st&uuml;n tutmalıyız. İnsanın &ouml;n&uuml;ne, &ldquo;Ya kapan (tuzak), ya kapan!&rdquo; yol ayrımı, ikilemi de gelebilir. Kapana d&uuml;şmektense, her t&uuml;rl&uuml; tehdide rağmen doğru &ccedil;izgide sebat etmelidir. Bunun i&ccedil;in de Y&uuml;ce Sevgili&rsquo;yi Em&icirc;r&uuml;&rsquo;l-M&uuml;&rsquo;min&icirc;n&rsquo;in tanıklığıyla tanımak gerekir. İsl&acirc;m, Makyavelizm&rsquo;e asla ge&ccedil;it vermez. Em&icirc;r&uuml;&rsquo;l-M&uuml;&rsquo;min&icirc;n İsl&acirc;m&rsquo;ın &ldquo;siyaset&rdquo; anlayışının ahl&acirc;k ilkelerinden asla ayrılmayacağını belirten şu muhteşem s&ouml;z&uuml; s&ouml;ylemiştir:</p>\n\n<p>\n	<em>&ldquo;Andolsun Allah&rsquo;a, sağ avucuma D&uuml;nya&rsquo;nın b&uuml;t&uuml;n g&uuml;&ccedil; ve servetini koysak ve geri almamak i&ccedil;in de şu yerde y&uuml;r&uuml;yen karıncacağızın ağzındaki daneyi &ccedil;ekip almamı şart koşsalar, ben bunu yapmam!&rdquo; </em></p>\n\n<p>\n	Başka s&ouml;ylenecek s&ouml;z kaldı mı? &ldquo;Ya kapan, ya kapan!&rdquo; dayatmalarını derhal hakkın terimlerine, ahl&acirc;kın terimlerine &ccedil;evirmemiz gerekir: Ya hak, ya batıl! Bundan sonra hakkı g&ouml;r&uuml;r&uuml;z ve h&uuml;srana uğramamak i&ccedil;in &ldquo;Hak ve sabır ile &ouml;ğ&uuml;tleşenler&rdquo;den oluruz.</p>\n\n<p>\n	&ldquo;Hepimiz Ergenekoncu&rsquo;yuz!&rdquo; buyrulmuş. Ben değilim! Herodesler siyaset meydanlarında kıvıran Salome Misill&ucirc; rakkaselerin fendine bend olup Yahya&rsquo;nın m&uuml;barek başını m&uuml;k&acirc;fat olarak sunma cinayetini irtik&acirc;p edebilirler. Ali&rsquo;yi ger&ccedil;ekten izleyenlerse, Salome&rsquo;ye, karınca ağzındaki taneyi bile vermezler.</p>\n\n<p>\n	Doğru d&uuml;ş&uuml;nen, Doğru&rsquo;dan ayrılmama azminde olan bir Hanım kardeş; benim ge&ccedil;enlerde, &ldquo;Hukuk asgar&icirc; ahl&acirc;klılıktır.&rdquo; s&ouml;z&uuml;n&uuml; tekrarlamam &uuml;zerine bu s&ouml;z&uuml;n yanlış anlaşılabileceği konusunda haklı bir endişeye kapılmış. Bu s&ouml;z&uuml; &ldquo;Pozitif Hukuk, Tabi&icirc; Hukuk ve Evrensel Ahl&acirc;k&rsquo;tan, kendi takdir edeceği bir miktarda iktibas yapabilir, sos olarak kullanmak i&ccedil;in mesel&acirc;, &lsquo;Y&uuml;z gram adalet, elli gram da ahl&acirc;k&icirc; vazife tart! Asıl malzemeyi batıl bakkaliyesinden alacağım.&rsquo; diyebilir.&rdquo; tarzında yorumlarsak, elbette yanlış olur. Burada, Pozitif Hukuk; Doğru Davranış Felsefesi&rsquo;nin belirlediği &ldquo;yaptırımlı davranış kuralları&rdquo;nın bir miktarını alıp gerisini terk edemez. &ldquo;Adalet&rdquo; bir b&uuml;t&uuml;nd&uuml;r. Ancak, &ldquo;Adalet&rdquo;ten başka, bir de &ldquo;ihsan&rdquo; ile, &ldquo;&icirc;s&acirc;r&rdquo; ile, &ldquo;birr&rdquo; ile, fedak&acirc;rlık ahl&acirc;kı ile emredilmiştir. Pozitif Hukuk, Ahl&acirc;k ve Hukuk&rsquo;un ortak değeri olan &ldquo;adalet&rdquo; de, kendi belirlediği bir &ldquo;asgar&icirc;&rdquo;yle yetinemez. Adalet, b&uuml;t&uuml;n boyutlarıyla &ldquo;asgar&icirc; ahl&acirc;k&rdquo; demektir. Fedak&acirc;rlık ahl&acirc;kı bu &ldquo;asgar&icirc;&rdquo;nin de &uuml;zerindeki &ldquo;birr&rdquo; alanıdır. Yine bu konuda konuşuruz ey Az&icirc;zan, Y&uuml;ce Sevgili&rsquo;yi insanlığa g&ouml;nderen Rabb&rsquo;e hamdolsun! Y&uuml;ce Sevgili&rsquo;ye sonsuz sevgi ve bağlılık!</p>\n\n<p>\n	(Sayın Hatem&icirc; hocamız bilindiği gibi her sayımız i&ccedil;in &ouml;zel bir yazı veriyordu; ancak bu makalenin &ouml;nemine binaen Yeni Şafak gazetesinde yayınlanmasına rağmen dergimizde de yayınlanmasını istemiştir.)</p>','Yüce Sevgili','','publish','closed','open','','yuce-sevgili','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3328',0,'post','',0),(3329,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h5 style=\"text-align: right;\">\n	<br />\n	Fazıl Agiş</h5>\n\n<p>\n	İnsan olarak geldiğimiz şu d&uuml;nyada d&uuml;ş&uuml;nd&uuml;klerimizi, duygularımızı, hatta hayallerimizi birbirimize bildirmek, aktarmak ihtiyacı duyarız. Bunu konuşarak, yazarak ifade ederiz. Bazılarının anlattıkları bazılarını sıkabilir, işine gelmeyebilir. Bazıları da bir şeyler &ouml;ğrenmek i&ccedil;in daha bilgili birisinden fikir alır. Bazen biri ihtiyacı olduğu bilgiyi hatırına bile getirmeyebilir. Ama arif veya filozof biri, kimsenin hatırına getirmeyi aklının ucuna bile getirmediği bir konuyu a&ccedil;ar. &Ccedil;oğunun g&ouml;remediğini bir bilge kişi g&ouml;rerek toplumla paylaşmak ister. Bunu hangi toplum kabul edebilir? Ancak ve ancak cahil kalmakta inat etmeyen, ısrar etmeyen bir toplum.</p>\n\n<p>\n	İsl&acirc;m dini oluşmasından &ouml;nceki d&ouml;neme, tarihte Cahiliyye Devri denir. Ni&ccedil;in?</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; insanlar aklın kabul etmeyeceği şekilde kendi yaptıklarına kendileri tapıyorlar, bedev&icirc;lik hayatını en &uuml;st&uuml;n yaşantı g&ouml;r&uuml;p, medeniyeti alaycı şekilde yeriyorlardı.</p>\n\n<p>\n	Belki yery&uuml;z&uuml;n&uuml;n en geri kalmış, meden&icirc; &acirc;leme olduk&ccedil;a mesafeli, ekin bitmez bir şehirde ama Sam&icirc; ırkından yetim, hi&ccedil;bir hocadan eğitim ve &ouml;ğretim g&ouml;rmemiş, okuma yazma bilmeyen bir kişi vahiy bilgisine ulaşınca, doğduğu şehri kutsallaştırıyor; getirdiği mesaj her kıtadaki, her ırktaki, her dildeki insanları bir inan&ccedil; ve medeniyette birleştiriyor. İSL&Acirc;M MEDENİYETİ. Bu medeniyet Araplara veya Farslara yahut T&uuml;rklere mahsus değil, her insanı, insan olduğu i&ccedil;in kabul eden bir medeniyet.</p>\n\n<p>\n	Bu medeniyete &quot;baskı ve kılı&ccedil;la yayıldı&quot; demek yanlış. Ama &quot;hayır, İsl&acirc;m cihat ve f&uuml;tuhatla yayıldı&quot; demek gerek M&uuml;sl&uuml;man gerek Hıristiyan d&uuml;nyasında yaygın ifade. Bunu b&ouml;yle d&uuml;ş&uuml;nenler ise İsl&acirc;m&rsquo;ı tarihinin ger&ccedil;ekleriyle bilmiyor, Kur&rsquo;&acirc;n-ı Kerim&rsquo;i okumamış oldukları kesin. Bir kere o y&uuml;ce kitap, &ldquo;Dinde zorlama yoktur&rdquo; (Bakara suresi, 256. ayet) &ldquo;onlar istesen de istemesen de inanmazlar&rdquo; (Bakara suresi, 6. ayet), &ldquo;sizin dininiz size, benim dinim bana&rdquo; (K&acirc;firun suresi, 6. ayet), &ldquo;Bu Kitab (Kur&rsquo;&acirc;n) ş&uuml;phesiz, Allah&rsquo;tan sakınıp O&rsquo;nun emirlerini yerine getiren kullarına yol g&ouml;stericidir&rdquo; (Bakara suresi, 2. ayet) diyor. Kimsenin kafasına vurup b&ouml;yle inanacaksın demiyor. Mekke d&ouml;neminde Hz. Muhammed (s.a.a) hi&ccedil;bir şekilde savaşmadı. Mustazaflar Habeşistan&rsquo;a, daha sonra da hepsi Medine&rsquo;ye hicret etti. Yayılıp g&uuml;&ccedil;leninceye kadar sabredildi. Medine&rsquo;de Peygamber&rsquo;in liderliğinde bir devlet kuruldu. Bu devlet, Peygamber&rsquo;e gelen vahye g&ouml;re y&ouml;netilirdi. Birbiriyle kavgalı Arap kabileleri barıştılar. Hz. Ali (a.s.): &ldquo;Araplardan ilk iman eden benim, Farslardan Selman, Habeşlerden Bilal, Rumlardan S&uuml;heyib.&rdquo; demişti. Bundan, bu yeni oluşan İsl&acirc;m topluluğunun belli bir ırka ait olmadığı da anlaşılır. Peygamber&rsquo;in emrindeki savaşlar da saldırı ve işgal savaşları değil, kendini savunma, zul&uuml;m ve tehlikeleri, fitneyi yok etmek i&ccedil;indi. &ldquo;Onlar savaşmadık&ccedil;a siz de savaşmayın&rdquo; emri vardı. Pekiyi &quot;Yahudi ve Hıristiyanlardan dost edinmeyin şeklindeki prensip niye&quot; denirse doğal olarak başka dine mensup olanlar İsl&acirc;m&rsquo;ın onlara &ldquo;ehl-i kitab&rdquo; olarak tanıdığı hakları vermeyecekleri i&ccedil;in, zayıf buldukları anda tepeleyecekleri i&ccedil;indi. Yoksa İsl&acirc;m, onların inan&ccedil;ları i&ccedil;in de hayat hakkı tanımış, onları zorla M&uuml;sl&uuml;manlaştırmaktan ka&ccedil;ınmıştır. Ama tebliğini de yapmıştır.</p>\n\n<p>\n	İsl&acirc;m devleti oluşunca İsl&acirc;m devleti himayesine giren, zımm&icirc; olan ehl-i kitab, bu devlete vergi ve cizye &ouml;demek zorundaydı. Ama yoksullardan, başka dinde olsalar bile, bu da istenmiyor, &uuml;stelik onlara yardım da ediliyordu.</p>\n\n<p>\n	Hele şirk, putperestlik; akla, mantığa uymayan bir&ccedil;ok uydurma ve masallardan kurulup, bunlara karşı gelmek, atalarına saygısızlık olacağı i&ccedil;in, kurulmuş d&uuml;zenleri, ger&ccedil;eklerin &ouml;ğrenilerek bilinmesi karşısında, &ouml;r&uuml;mcek ağı gibi &ouml;r&uuml;lm&uuml;ş uydurmaların hemen &ouml;r&uuml;mcek yuvası gibi bozulacağından, batıl olan g&ouml;r&uuml;şlerin yıkılması korkusundan başka g&ouml;r&uuml;şlere yer vermez, bu g&ouml;r&uuml;şleri yasaklar, bu g&ouml;r&uuml;ştekilere idam cezası verecek kadar insanları d&uuml;ş&uuml;nce ve inan&ccedil; haklarından ve buna dayanarak hayat hakkından da mahrum edeceği kesin olduğundan İsl&acirc;m da bu g&ouml;r&uuml;şlerin putlarını, heykel oldukları i&ccedil;in değil, sa&ccedil;ma sapan uydurma tanrılar sayıldığı i&ccedil;in kırar. İsl&acirc;m&rsquo;ın g&uuml;zel sanatlara karşı olduğu anlaşılmasın. İsl&acirc;m, iyiye, g&uuml;zele, faydalıya karşı değildir. İsl&acirc;m, sıratu&rsquo;l-mustak&icirc;m olduğu i&ccedil;in yalan ve yanlışı, uydurmayı batıl bildiği i&ccedil;in bağrına basamaz.</p>\n\n<p>\n	Putlara tapıcı putperestlere gelince, haliyle put dikmek yasaktı. Zaten İsl&acirc;miyet&rsquo;in galibiyetiyle insanlar anlamıştı ki, bu taptıkları şeylerin bir kudreti, yapacakları herhangi bir &ouml;zelliği de yoktu. Burada şu soru akla geliyor; putlar i&ccedil;in savaşan Kureyş, nasıl oldu da kısa zamanda M&uuml;sl&uuml;man oldu?</p>\n\n<p>\n	Cevap, o kadar savaşlara, o kadar cana kıyılmalara rağmen &ccedil;ok basit. Kureyş&rsquo;in i&ccedil;inde Ebu Cehil, kabilesi olan Ben&icirc; Mahzum&rsquo;un, Ebu S&uuml;fyan&rsquo;ın da Emev&icirc;lerin iktidarı elinde tutma &ccedil;abalarıydı. Hz. Muhammed (s.a.a) ise verdiği mesajlarda, burhan, h&uuml;ccet ve delillerle aklı uyandırıyordu. D&uuml;ş&uuml;nen kavim akıl ve adaleti tercih edeceğinden, doğruyu bulacağından; eğrinin batılın h&uuml;km&uuml; kalkacaktı. Onlar da akıl yoluyla &ccedil;ok iyi biliyorlardı ki, putlar kudreti olmayan taştan, topraktan yapılmış uydurma şeylerdi. Akıl yoluna başvurmayan bir&ccedil;ok insan bunlara inanıyor. Hac mevsimlerinde kabilelerinin sembolleri olan bu uyduruk tanrıları ziyaret ediyor, onlara kurban kesip tapınıyorlardı. Bu da onlara saygınlık ve itibar sağlıyor, gelir getiriyordu. Aslında Kureyş, tek ge&ccedil;im kaynağı olan nakl&icirc; ticaret ve Hac ziyareti dolayısıyla, her &ccedil;eşit inanca, her t&uuml;rl&uuml; puta tapmaya izin veriyordu. Mekke&rsquo;de ataları Hz. İbrahim ve Hz. İsmail&#39;in (a.s) putları reddeden, ger&ccedil;eği arayan Han&icirc;f dininin yanı sıra, Yahudiler ve Hıristiyanlar da vardı. Bunlara kimse bir şey demiyordu.</p>\n\n<p>\n	Toplumun b&uuml;t&uuml;n sorunu putlara tapmak mı idi, denirse cevap, hayır olacaktır. &Ccedil;&uuml;nk&uuml; toplumda adalet, erdem, insan hakları, hayvan hakları hi&ccedil;e sayılıyor, yoksul ve zayıflara hatta hayvanlara bile eziyet ediliyordu. Egoistlik &ouml;n plandaydı. Bu egoistlikle birlikte bulunduğu topluluğa haksız bile olsa bağlanmak taassubu, bağnazlığı olduk&ccedil;a h&acirc;kimdi. Bu, kabileler arasında kan davalarının s&uuml;r&uuml;p gitmesine sebep oluyordu. Haksız bile olsalar haklıdan kana kan davası g&uuml;d&uuml;yorlardı. İsl&acirc;m ise &acirc;dil olmaya &ccedil;ağırıyor, &quot;kendi yakının haksız olursa ona da cezasını ver&quot; diyordu. K&ouml;r&uuml; k&ouml;r&uuml;ne taraf tutmayı yasaklamıştı. Hor g&ouml;r&uuml;len kız &ccedil;ocuklarının hayat haklarını ileri s&uuml;rerek diri diri toprağa g&ouml;m&uuml;lmelerini yasaklıyordu. Bir cenin her nasıl doğacaksa da hayat hakkı vardı; İsl&acirc;m Hukuku&rsquo;nda &ouml;ld&uuml;r&uuml;lemezdi. Her insanın cenin de olsa, hatta gayri meşru yolla doğacak bir &ccedil;ocuğun da hayat hakkı elinden alınamaz. K&ouml;leler kardeşti ve savaş esirleri dışında insanları k&ouml;leleştirmek yasaklanıyordu.</p>\n\n<p>\n	Peki, &quot;İsl&acirc;m k&ouml;leliği niye kaldırmadı&quot; denirse:</p>\n\n<p>\n	İsl&acirc;m, M&uuml;sl&uuml;man&rsquo;ın vermekle m&uuml;kellef olduğu zek&acirc;t ve humus vergilerini zorla almaya m&uuml;saade etmediği gibi, zorla k&ouml;leleri serbest bırakma yoluna da gitmemiştir. &Ccedil;&uuml;nk&uuml; bundaki zorlama, insan iradesine m&uuml;dahaledir. Allah insanlara sevap verebilmek i&ccedil;in, bu ibadetleri yerine getirmelerinde insan iradesini h&uuml;r bırakmıştır. Kimsenin başkalarının canına ve malına el koyma hakkı yoktur. Bir bakıma iyi muamele g&ouml;ren k&ouml;le, serbest adamdan daha da rahat edebilir. &Uuml;stelik yaradanı karşısında muhta&ccedil;lığını ve acizliğini g&ouml;ren insan da kendi iradesiyle Rabbine teslim olup kulu olmuyor mu?</p>\n\n<p>\n	İsl&acirc;m&rsquo;ı baskıcı, sırf kılı&ccedil; dini, akla hitap etmeyen din olarak g&ouml;renler; Halifelik makamını gasp edip kendi &ccedil;ıkarları doğrultusunda kullanan, bu makamı saltanata &ccedil;eviren sultanların y&uuml;z&uuml;nden b&ouml;yle d&uuml;ş&uuml;n&uuml;yorlardı. Ne yazık ki bunlar da İsl&acirc;m toplumunu y&uuml;zyıllarca y&ouml;neterek uyutma yoluna gittiler.</p>\n\n<p>\n	Zalim iktidarlar hep, toplum uyanmasın diye akıl y&uuml;r&uuml;tmeyi, doğruyu bulmayı engellemeye, yasaklamaya &ccedil;alışmışlardır. Toplumu eğlenceyle, oyunlarla ve uyduruk batıl inan&ccedil;larla, masallarla kandırarak y&ouml;nlendirmişlerdir. Tarihte sadece h&uuml;k&uuml;mdar olanlar uyutmuyor, h&uuml;k&uuml;mdarlar da &ccedil;ocukluktan dinledikleri &ccedil;eşitli masalların etkisinde kalarak saf tipler olabiliyorlar. Yani h&uuml;k&uuml;mdarları; y&ouml;netenleri de y&ouml;nlendirenler vardır; Firavun&rsquo;un Haman&rsquo;ı gibi.</p>\n\n<p>\n	Sinemacılığı ele alalım; Amerikan filmleri daha &ccedil;ok aksiyon filmlerinden oluşur. &Ccedil;ok hareketli, insanlar ucuzuna &ouml;ld&uuml;r&uuml;l&uuml;yor ama bir fikir yok. Fikri ne yapacaksın; d&uuml;ş&uuml;nme, iş yap g&ouml;r&uuml;ş&uuml;. Sosyalist filimler sınıf &ccedil;atışmaları, basit yaşam&hellip; Hint filmleri masal ve danslar&hellip; İran filmleri konusu ağır ama d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;. İşte bundan da &ouml;d&uuml;l alabiliyor.</p>\n\n<p>\n	Halkın i&ccedil;inde stat&uuml;koyu korumak isteyen bir&ccedil;ok kimse vardır. Bunlar tutucu, yeniliklere karşı insanlardır. Her yenilik iyidir demek de olmaz. Değişim olacaksa gelişim de ona bağlı olmalı. Gelişim olmazsa değişim, o toplumu dejenere eder, yani yozlaştırır. Ama toplumun gelişmesi aykırı, sıra dışı değişimcilerle olur. Bir Sokrates idam edilmiştir ama bug&uuml;n de etken bir insandır. Peygamberler de &ouml;yle. Bir Mevl&acirc;na, bir Yunus Emre bug&uuml;n de niye sayılır ve sevilir? Tanrı&rsquo;nın verdiği irfan&icirc; geniş g&ouml;r&uuml;şl&uuml;l&uuml;klerinden.</p>\n\n<p>\n	Kendinin bilgi ve irfan karşısında sarsılacağından korkan, başkalarının konuşmasını, yazmasını istemez. &Ccedil;&uuml;nk&uuml; ortaya atabileceği akıl &uuml;r&uuml;n&uuml; bir g&ouml;r&uuml;ş&uuml; yok. Bu g&ouml;r&uuml;şlere bedev&icirc;nin k&uuml;&ccedil;&uuml;msemesiyle bakacak, seninki de ucuz siyaset diyecek. Bu kadar mı? Bir de faşistlik damarları kabaracak, başkasına konuşma hakkı, tabii ki d&uuml;ş&uuml;nme hakkı, irade hakkı ne kadar insanın hak ettiği hak varsa hepsini yasaklamak isteyecek, zavallı&hellip; Bilgini i&ccedil;inde sakla, ona ihtiyacımız yok diyecek ve toplumun bilin&ccedil;lenmesine k&ouml;stek olacak, fikir cinayeti işleyecek.</p>\n\n<p>\n	H&Uuml;RRİYET ASLINDA YARATAN&rsquo;IN BİZE VERDİĞİ EN B&Uuml;Y&Uuml;K NİMETLERDENDİR. O hi&ccedil;bir zaman şer yapmaz. Şer O&#39;ndan gelse &acirc;dil olmaz. Eğer şer Allah&#39;tan gelseydi, insan yaptığının sorumluğundan hesaba &ccedil;ekilemezdi. O Allah her zaman hayır vermiştir. Şer, hayrın olmamasıdır, yani iyinin yok olmasıdır. Bu noksanlık ancak k&acirc;mil olmayan noksan varlıklarda olur. İşte Allah, kendini ve yolunu cebren kabul ettirmiyor. İNSANLARA NE OLUYOR DA, HADDİNİ BİLMEDEN &Acirc;MİR OLUP, CEBREN İLLA KENDİ DEDİKLERİ İLE SINIRLANDIRMAYA KALKIYORLAR.</p>\n\n<p>\n	Bana diyebilirler ki, &quot;iki de bir Tanrı&rsquo;dan, peygamberden, dinden bahsediyorsun&quot;. Evet&hellip;</p>\n\n<p>\n	&Ouml;nce ben bir insanım, bana bazı dogmalar veriliyor. D&uuml;nya hayatı, ahiret hayatı ikisi ayrı. Bu din, bu siyaset ayır. Veya ayıran nasıl ayırıyor? Evet, &ouml;nce d&uuml;ş&uuml;nen, Aristoteles&rsquo;in deyimiyle zoon politikon&rsquo;um yani politik hayvan. Peki, beni kim yarattı ve ni&ccedil;in yarattı? Bu d&uuml;nyaya niye geldim? &Ccedil;ok da biliyorsunuz. Tabii ki hemen hemen her felsefeyi okumuş biriyim. Dinleri de araştırdım. Descartes&rsquo;in ifadesiyle &ldquo;var mıyım, yok muyum? D&uuml;ş&uuml;n&uuml;yorum o halde varım&rdquo;. Demek ki yok da değilim, ama ge&ccedil;mişimi bilmiyorum; gelecek de bilinmiyor. Bir yanda d&uuml;nya hayatı, diğer yanda seni disipline sokan din&icirc; kurallar. Ama her nereye baksam yaratan Tanrı&rsquo;yı g&ouml;r&uuml;yorum, her şeyde ve her yerde şekilden, bi&ccedil;imden, mek&acirc;n ve zamanın &ouml;tesinde m&uuml;nezzeh ve subhan olarak, misli olmayan şekilsiz, hi&ccedil;bir benzeri olmayan</p>\n\n<p>\n	Eşi ve ortağı olmayan varlık olarak. Bir ama rakam değil, cinsiyeti de yok. Cinsiyet başka şeye muhta&ccedil; eder bir varlığı. Eş, &ccedil;ocuk gibi. O ise muhta&ccedil; değil ama her şey muhta&ccedil; ona. Vahiy ve peygamberi vasıtasıyla bana yolu g&ouml;steriyor; yaşam i&ccedil;in kurallar koymuş, o kuralları yapmazsam d&uuml;zenim bozuluyor; ortalık kargaşaya d&ouml;n&uuml;yor. D&uuml;nyada ne yapsam sorumluyum. O halde her yapacağım şeyin ahirette karşılığı var. Yanlış yapsam cezası var; doğruya da m&uuml;k&acirc;fat. Ben bu d&uuml;nyada ceza ve m&uuml;k&acirc;fatlarını g&ouml;rm&uuml;ş&uuml;m; acaba daha ebed&icirc; olanda bunlar daha da fazla değil mi?</p>\n\n<p>\n	Her ne ise, O Allah&rsquo;ın sınırı olmayan varlığını seyretmek, O&#39;nunla sevmek, O&#39;nunla sevmemek (haksızlık, zul&uuml;m, batılı ve cehaleti sevmemek) hayatımın gayesi oldu.</p>\n\n<p>\n	İnsan &ccedil;ıkarını, bencilliğini, taassubunu, dar g&ouml;r&uuml;şl&uuml;l&uuml;ğ&uuml;n&uuml; bir tarafa atıp akılla d&uuml;ş&uuml;n&uuml;rse, kalb-i selim hissi ile birleşen bir g&ouml;r&uuml;şle aklın yolunda birleşir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Düşünmek, Konuşmak, Tartışmak ve Akıl Yolunda Birleşmek','','publish','closed','open','','dusunmek-konusmak-tartismak-ve-akil-yolunda-birlesmek','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3329',0,'post','',0),(3330,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h5 style=\"text-align: right;\">\n	<br />\n	Fazıl Agiş</h5>\n\n<p>\n	İsl&acirc;m&rsquo;ın ilk d&ouml;neminde Hıristiyan Araplardan dinlerinde kalanlar Ben&icirc; Necran ve Gassan&icirc;ler&rsquo;dir. Ben&icirc; Necran İsl&acirc;m&rsquo;la barışık olduğu halde diğeri, Teb&uuml;k seferine se&shy;bep olan Bizans m&uuml;ttefikidir.</p>\n\n<p>\n	Bizans, Hıristiyanlıktan vazge&ccedil;mediğinden bazen barış, bazen savaş h&acirc;lindedir. Suriye, Filistin ve Kud&uuml;s, L&uuml;bnan, Kıbtiyye (bug&uuml;nk&uuml; Mısır), Kuzey Afrika ondan alındı. Anadolu, Trakya, Kıbrıs, Balkanlar, Yunanistan, Makedonya ona bağlı olduğu h&acirc;lde; G&uuml;ney Anadolu (Avasım b&ouml;lgesi), Abbas&icirc;ler d&ouml;neminde fethedilmiş; Anadolu da Sel&ccedil;uklular d&ouml;neminde alınmıştı. Başından beri sık sık Kostantiniyye seferleri yapıl&shy;mıştır. Bizans&rsquo;ın toprakları daha sonra t&uuml;m&uuml;yle Osmanlı h&acirc;kimiyetine ge&ccedil;er ve Bizans Devleti de tarihe karışır.</p>\n\n<p>\n	Emev&icirc;ler d&ouml;neminde Kuzey Afrika ele ge&ccedil;tiği gibi, Vandal ve Got &uuml;lkesi End&uuml;l&uuml;s M&uuml;sl&uuml;man olur ve Abdurrahman Gafık&icirc; Frenklerle Puvatye Savaşı yapsa da sınır buraya kadardır. Daha sonra burası İspanya ve Portekiz&rsquo;in eline ge&ccedil;er.</p>\n\n<p>\n	Şarlman D&ouml;nemi Avrupa&rsquo;da Hıristiyan olmayan kavimlere Ha&ccedil;lı Seferleri yapılır. Ab&shy;bas&icirc; Harun Reşid&rsquo;le Frenk Şarlman&rsquo;ın arası iyidir.</p>\n\n<p>\n	Klasik Ha&ccedil;lı Seferleri Orta Doğu&rsquo;ya ve Osmanlı&rsquo;ya karşı yapılır.</p>\n\n<p>\n	Ve daha sonrası, savaşmanın faydasız olduğunu g&ouml;r&uuml;nce, barış yoluyla M&uuml;sl&uuml;&shy;man&shy;ları ve diğer halkları Hıristiyanlaştırma propagandaları yaparak misyonerlik faali&shy;yetleri emperyalizmle birlikte s&uuml;rd&uuml;r&uuml;l&uuml;r.</p>\n\n<p>\n	Batılıların planları:</p>\n\n<p>\n	1- Kur&rsquo;an&rsquo;a reddiyeler yazmak.</p>\n\n<p>\n	2- M&uuml;sl&uuml;manları din&icirc; inan&ccedil;larında ş&uuml;pheye d&uuml;ş&uuml;rmek.</p>\n\n<p>\n	3- İslam&icirc; &uuml;lk&uuml; ve gayeleri M&uuml;sl&uuml;manların g&ouml;z&uuml;nde değersiz kılmak veya k&uuml;&ccedil;&uuml;ltmek.</p>\n\n<p>\n	4- Dinin siyasetten ayrı olduğu fikrini kullanarak din mefhumunu sadece ahirete aitmiş gibi M&uuml;sl&uuml;manların zihnine yerleştirerek M&uuml;sl&uuml;man&shy;ları d&uuml;nyaya bağlayıp dinden soğutmak. Siyas&icirc;lerde Allah korkusunu akla getirtmeden y&ouml;neticilik ettirerek adalet, erdem, ahlak, kul hakkı gibi din&icirc; kavramları vicdanlarda k&ouml;reltmek. M&uuml;sl&uuml;man&#39;ı bir kenara itip gayrim&uuml;slimlerle haşır neşir dost yapmak. M&uuml;sl&uuml;man&#39;ca yaşamak isteyenlere bu yaşamlarına engel ve yasaklar getirmek.</p>\n\n<p>\n	5- Mezheb&icirc; ihtil&acirc;fları s&ouml;z konusu ederek İslam&icirc; vahdeti zedelemek.</p>\n\n<p>\n	6- Fesat ve başıboşluğu yaymakla M&uuml;sl&uuml;manların irade ve direncini zaafa uğratmak.</p>\n\n<p>\n	7- B&ouml;lgesel dillere kendileri m&uuml;dahalede bulunarak arada anlaşmazlıklar sağlarcasına ve farklı dilleri kullananların dillerine bağlılık taassubunu arttırırcasına yaygınlaştırarak dinin ve ge&ccedil;mişin bilim dili olan Arap&ccedil;a okumayı ve &ouml;ğrenmeyi hakaret edercesine karşı koyucuları kullanarak gelecek nesillerin Kur&rsquo;&acirc;n ile ilişkisini kesmeye &ccedil;a&shy;lışmak ve İsl&acirc;m Medeniyeti bağlantısını koparmak.</p>\n\n<p>\n	8- Dindar M&uuml;sl&uuml;manları fundamentalist, radikal diye su&ccedil;layıp ter&ouml;rist olduklarını il&acirc;n etmek ve M&uuml;sl&uuml;man ve M&uuml;sl&uuml;man olmayanlar arasında dindar aydın (entelekt&uuml;el) M&uuml;sl&uuml;manları korkun&ccedil; g&ouml;stererek bunlara karşı nefret uyandırmak.</p>\n\n<p>\n	Sonu&ccedil; olarak İsl&acirc;m&rsquo;ı yok edemeyecekleri i&ccedil;in bu planlarla olduk&ccedil;a zayıflatmak arzusundadırlar.</p>\n\n<p>\n	18. y&uuml;zyıldan bu yana s&ouml;m&uuml;rgeler elde ederek d&uuml;nyanın bir&ccedil;ok yerine yayılan Batı Emperyalizmi, ticar&icirc; ve sanayi sermayesini de &ccedil;oğaltarak Sanayi Devrimini de ger&shy;&ccedil;ekleştirdi. Ateşli silah teknolojisi ve asker&icirc; bilimler yanı sıra, Aydınlanma &Ccedil;ağı ile m&uuml;spet ve teknik bilimlerde durmadan ilerliyordu. Padişahlık y&ouml;netimleri altında olan İsl&acirc;m &uuml;lkeleri, diktat&ouml;rl&uuml;k rejimleri altında yaşamaktan h&uuml;r ve serbest d&uuml;ş&uuml;nememekten fikir &uuml;retemeyince bilim ve teknolojide geri kalmaya mahk&ucirc;mdu. Sarayın m&uuml;sriflikleri karşısında halkın g&uuml;c&uuml;n&uuml;n &ouml;tesinde vergi vermesi, teşebb&uuml;s ve &uuml;retim g&uuml;c&uuml;n&uuml; d&uuml;ş&uuml;r&uuml;&shy;yordu. D&uuml;ş&uuml;nce ve inan&ccedil; da h&uuml;k&uuml;mdarın mezhebinin tekelindeydi. İktidarın g&ouml;sterdiği mezhepler ve tarikatların dışında yol se&ccedil;mek yasaktı. Kısaca d&uuml;ş&uuml;nce do&shy;nuktu. Batı ise bunu aştığı i&ccedil;in diğer medeniyetlere &uuml;st&uuml;n gelir ve k&uuml;reselleşmede onun k&uuml;lt&uuml;r&uuml; s&ouml;z sahibi olur. M&uuml;sl&uuml;manlar ise &ccedil;ağa ayak uydurmak i&ccedil;in bunlardan kopya &ccedil;e&shy;kercesine taklit etmekten başka bir şey yapamıyor hale geldi.</p>\n\n<p>\n	Artık M&uuml;sl&uuml;manlar, kendi k&uuml;lt&uuml;rlerine ve medeniyetlerine sahip &ccedil;ıkıp, kendi eserlerinin nasıl araştırılması gerekliliği tekniğini ve ara&ccedil;larını &ouml;ğrenmeli ve elde etmeli, tarihlerini adilce araştırmalı, y&uuml;zyıllarca halifelik rejimlerinin uyut, par&ccedil;ala ve y&ouml;net siyasetini, bir&ccedil;ok mezhebin nasıl ve ni&ccedil;in t&uuml;rediğini, kardeş olması gereken M&uuml;s&shy;l&uuml;manların &ccedil;eşitli kamplara b&ouml;l&uuml;n&uuml;p doğru d&uuml;ş&uuml;nenlere iftira kampanyalarının nasıl y&uuml;r&uuml;t&uuml;ld&uuml;ğ&uuml;n&uuml; adil tarih yazanların kaleminden izlemelidirler. O zaman kardeş kavgala&shy;rının sebepleri ortaya &ccedil;ıkar. Belki de buna sebep olanlara binlerce lanet edilir. Ama ha&shy;kikat g&uuml;n y&uuml;z&uuml; gibi ortaya &ccedil;ıkar. Aksi halde gelecek, ge&ccedil;mişten daha k&ouml;t&uuml; sonla netice&shy;lenebilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>','Batılıların İslâm’a Karşı Çabaları','','publish','closed','open','','batililarin-islama-karsi-cabalari','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3330',0,'post','',0),(3331,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"right\">\n	&nbsp;</p>\n\n<h5 align=\"right\">\n	Musa AYDIN</h5>\n\n<p>\n	Allah-u Teala insanoğlunu gafletten uyandırmak ve g&ouml;revlerini hakkıyla ifa edebilmesini sağlamak i&ccedil;in Kur&rsquo;an&rsquo;da &ccedil;eşitli y&ouml;ntemler kullanmıştır. Bunlardan birisi de Hak Teala&rsquo;nın d&uuml;nya ve ahiretle ilgili bulunduğu vaatler ve verdiği m&uuml;jdeleyici veya korkutucu haberlerdir. Bunlara inanan ve yakin eden bir kimse, yakini &ouml;l&ccedil;&uuml;s&uuml;nde ilahi sınırları &ccedil;iğnememeye haramlardan uzak durup, farzları yerine getirmeye, hatta m&uuml;stehap ve mekruhlara bile dikkat etmeye &ouml;zen g&ouml;sterir. Bundan dolayıdır ki yakinin en zirve noktasında olan masumlar, asla g&uuml;nah işlemezler. Hi&ccedil;bir farzı ihmal etmezler.</p>\n\n<p>\n	Allah&rsquo;a inanan herkesin, onun verdiği s&ouml;zden asla d&ouml;nmeyeceğini bildiği, bilmesi gerektiği halde, yine de l&uuml;tuf ve inayeti gereği kulunda daha &ccedil;ok yakin ve g&uuml;ven h&acirc;sıl olması i&ccedil;in bir&ccedil;ok vaadinin ardından onların vicdanlarına ş&ouml;yle hitap etmektedir:</p>\n\n<p>\n	<strong>&ldquo;Ahdine, Allah&#39;tan daha vefalı-daha sadık kim var ki?&rdquo;</strong> (Tevbe, 111)</p>\n\n<p>\n	<strong>&quot;&hellip;Hi&ccedil; ş&uuml;phesiz Allah vaadinden caymaz.&quot;</strong> (Al-i İmran, 9, Z&uuml;mer, 20, Ra&#39;d, 31)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Biz bu ilahi vaatlerin d&uuml;nyayla alakalı olanlarından bir kısmına kısa izahlarla birlikte bu yazıda yer vermeye &ccedil;alışacağız. İnşallah bu vaatleri dikkate almak, bir taraftan gafletlerimizin bertaraf olmasına vesile olur, diğer taraftan maddi ve manevi sıkıntı ve problemlerimizin asıl sebeplerini &ouml;ğrenir ve onları bertaraf etmeye &ccedil;alışırız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>1- Allah mu&#39;minlerle beraberdir:</strong> (Enfal, 19)</p>\n\n<p>\n	<strong>2-Allah sabredenlerle birliktedir:</strong> (Bakara, 153-249, Enfak, 46, Enfal, 66)</p>\n\n<p>\n	<strong>3- Allah takva ehliyle birliktedir:</strong> (Bakara, 194, Tevbe, 36-123, )</p>\n\n<p>\n	<strong>4- Allah takva ehli olan ve iyilik edenlerle beraberdir:</strong> (Nahl, 128)</p>\n\n<p>\n	<strong>5- Allah&rsquo;a tevekk&uuml;l edene o k&acirc;fi gelir:</strong> (Ahzap, 3-48, Zumer, 36, Talak, 3)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah, sabreden takva ve tevekk&uuml;l ehli olan mu&rsquo;minlerle beraberdir. Ne b&uuml;y&uuml;k bir l&uuml;tuf, ne b&uuml;y&uuml;k bir inayet, ne b&uuml;y&uuml;k bir iftihardır Hakk&rsquo;ın maiyet ve himayesine mazhar olmak! Buna inanan, yakin eden bir kimse yalnızlık, acizlik korkaklık hisseder mi? Umutsuzluğa d&uuml;şer mi? Bunalım ve buhranlara s&uuml;r&uuml;klenir mi? En zor durumlarda dahi s&uuml;kunet ve teslimiyetini kaybeder mi?!</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>6- Takva ehli olup Resul&rsquo;e iman edenlere nuraniyyet bahşeder: </strong>(Hadid, 28)</p>\n\n<p>\n	<strong>7- Takva ehline hakkı batıldan ayırt etme &ouml;zelliği verir:</strong> (Enfal, 29)</p>\n\n<p>\n	<strong>8- Takva ehline Allah bilmediklerini &ouml;ğretir:</strong> (Bakara, 282)</p>\n\n<p>\n	<strong>9- Allah mu&rsquo;minleri karanlıklardan &ccedil;ıkarıp nura g&ouml;t&uuml;r&uuml;r: </strong>(Bakara, 257)</p>\n\n<p>\n	<strong>10- Allah i&ccedil;in &ccedil;aba g&ouml;sterenler mutlaka hedefe ulaşırlar:</strong> (Ankebut, 69)</p>\n\n<p>\n	<strong>11- Her zorluğun ardından bir kolaylık l&uuml;tfeder:</strong> (Talak, 7, İnşirah, 5-6)</p>\n\n<p>\n	<strong>12- Mu&rsquo;minleri kurtarır:</strong> (Enbiya, 88)</p>\n\n<p>\n	<strong>13- İman ve salih amel ehli olanların muhabbetini kalplere yerleştirir: </strong>(Meryem, 96)</p>\n\n<p>\n	<strong>14-</strong> <strong>Kim Allah yolunda malını verir ve sakınırsa ve en g&uuml;zel olanı (ahiret m&uuml;kafatını) doğrularsa biz en kolay olan yola sevk ederiz. Fakat kim cimrilik eder ve kendini m&uuml;stağni bilirse ve en g&uuml;zel olanı yalanlarsa biz en zor olanı onun i&ccedil;in kolaylaştırırız.</strong> (Leyl, 5-10)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>15- </strong><strong>Takva, işleri kolaylaştırır:</strong> (Talak, 4)</p>\n\n<p>\n	<strong>16- İman edip de salih amel işleyen ve Resulullah&rsquo;a nazil olana iman edenlerin Allah k&ouml;t&uuml;l&uuml;klerini &ouml;rter ve işlerini d&uuml;zene koyar:</strong> (Muhammed, 2)</p>\n\n<p>\n	<strong>17- Mu&rsquo;min olduğu halde salih amel işleyene hayat-ı Tayyibe nasip eder:</strong> (Nahl, 97)</p>\n\n<p>\n	<strong>18- Takva ehline &ccedil;ıkış yolunu g&ouml;sterir ve ummadığı yerden onu rızıklandırır: </strong>(Talak,3)</p>\n\n<p>\n	<strong>19- Ş&uuml;kredenlere nimetini artırır:</strong> (İbrahim, 7)</p>\n\n<p>\n	<strong>20- İman ve takva ehline g&ouml;ğ&uuml;n ve yerin bereketlerini nazil eder:</strong> (A&rsquo;raf, 96)</p>\n\n<p>\n	<strong>21- Kur&rsquo;an&rsquo;dan-zikirden y&uuml;z &ccedil;evirmek dar ge&ccedil;ime muciptir:</strong> (Taha, 124)</p>\n\n<p>\n	<strong>22- Fakirlik korkusuyla evlenmekten vazge&ccedil;meyin, Allah onları kendi fazlıyla ihtiya&ccedil;sız kılar:</strong> (Nur 32)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu iki grup ayette Hak Teala iman, takva, teslimiyet, ihl&acirc;s, salih amel, ş&uuml;k&uuml;r ehli olanlara maddi, manevi kazanımlardan bahsetmektedir. Evet, Allah-u Teala bu &ouml;zelliklere sahip olanlara manevi olarak nuraniyyet, hakkı batıldan ayırt etme &ouml;zelliği bahşeder; Rabbani ilimleri &ouml;ğrenmelerine zemin hazırlar; hidayet yollarını teşhis etme ve g&uuml;n ge&ccedil;tik&ccedil;e hidayetlerini artırmada yardımcı olur. Sonlarını kurtuluş ve selamete &ccedil;ıkarır; hi&ccedil;bir zaman &ccedil;ıkmazda bırakmaz; bazen yanlış yapsalar da o iman ve takvalarından dolayı, o yanlışlarının &uuml;st&uuml;n&uuml; &ouml;rter; muhabbet ve sevgilerini pak ve layık g&ouml;n&uuml;llere yerleştirir.</p>\n\n<p>\n	Maddi olarak işlerini d&uuml;zene koyar ve kolaylaştırır; onlara &ldquo;hayat-ı tayyibe&rdquo; (huzurlu, bereketli, şaibe ve şerlerden uzak bir hayat) nasip eder. Takva ehli olana ummadığı yerden rızkını nasip eder. Ş&uuml;k&uuml;r ehli olursa, nimetini artırır, malına bereket nasip eder. Tam tersine Hakk&rsquo;ın zikrinden y&uuml;z &ccedil;evirene dar-bereketsiz-huzursuz bir hayat verir.</p>\n\n<p>\n	Evet, takva ehli olan, rızık korkusu, aman ne olacak kaygısı yaşamaz ve dolayısıyla bu gerek&ccedil;eyle vazifelerini ihmal etmez. Eğer hayatımızda bunları m&uuml;şahede etmiyorsak, Rabbimiz de vadinde asla hilaf etmeyeceğine g&ouml;re, su&ccedil;u kendimizde aramalı ve nerede hata yaptığımızı, eksiklerimizin nerede olduğunu sorgulamalıyız.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>23- Namaz k&ouml;t&uuml; ve &ccedil;irkin işlerden alıkor: </strong>(Ankebut, 45)</p>\n\n<p>\n	<strong>24- Allah&rsquo;ın zikriyle kalpler yatışır: </strong>(Ra&rsquo;d, 28)</p>\n\n<p>\n	<strong>25- Onu hatırlayanı, o da hatırlar:</strong> (Bakara, 152)</p>\n\n<p>\n	<strong>26- Duaları kabul eder:</strong> (Bakara, 186, Gafir, 60, Neml, 62)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Her namaz kılanın mutlaka namaz kılmayanlarla az da olsa, k&ouml;t&uuml;l&uuml;klerden uzak kalmada bir farkı vardır. Ancak namaz ne kadar m&uuml;kemmel olursa, sıhhat, kabul ve kemal şartlarına haiz olursa, o derece insanı k&ouml;t&uuml;l&uuml;klerden uzaklaştırıp, kemallere y&uuml;celtmesi de m&uuml;kemmel olur. Eğer hala namaz ehli olmamıza rağmen bir takım yanlışlarımız, g&uuml;nahlarımız s&ouml;z konusuysa, demek ki namazımızda noksanlıklar var&hellip;</p>\n\n<p>\n	Allah&rsquo;ın zikriyle kalpler yatışır, huzur bulur. Allah&rsquo;ı yad edenler, onu her zaman ve mekanda hazır ve nazır g&ouml;renlerin, elbette ıstırapları, kaygı ve korkuları, yok olur, ya da azalır. <strong>&ldquo;Siz beni hatırlayın, ben de sizi hatırlayayım&rdquo; &nbsp;</strong>vaadini Rabbinden duyan ve s&uuml;rekli Rabbini kalben, lisanen ve halen zakir olan bir kimsenin kaygılanmasına, mustarip olmasının bir anlamı kalır mı?</p>\n\n<p>\n	Rabbimiz duaları kabul edeceğine dair s&ouml;z vermiştir. Yeter ki dua şartlarına uygun yapılmış olsun. Eğer dualarımız kabul olmuyorsa, mutlaka dua adap ve şartlarında sorun vardır&hellip;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>27- İnfak edilenin yerini doldurur:</strong> (Sebe&rsquo;, 39, Bakara, 269-272)</p>\n\n<p>\n	<strong>28- Bire karşı 700 verir:</strong> (Bakara, 261)</p>\n\n<p>\n	<strong>29- Allah ribayı (faizi) yok eder. Sadakayı ise b&uuml;y&uuml;t&uuml;r, bereketlendirir:</strong> (Bakara, 276)</p>\n\n<p>\n	<strong>30- Allah&rsquo;a borcun sonucu: <a href=\"http://kuran.gen.tr/?x=s_main&amp;y=s_middle&amp;kid=1&amp;sid=57\" target=\"_blank\" rel=\"noopener noreferrer\">Kim Allah&#39;a g&uuml;zel bir bor&ccedil; verecek ki, Allah da onu kendisine kat kat &ouml;desin. Ona &ccedil;ok değerli bir m&uuml;k&acirc;fat da vardır.</a></strong> (Hadid, 11, Bakara, 245, M&uuml;zzemmil, 20)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah aşkına bu İlahi vaatleri okuyup, inanan, yakin eden bir kimsenin artık, infak ederken eli titrer mi? Zek&acirc;tını, humusunu verirken, ikrah ve isteksizlik yaşar mı? &ldquo;Aman ne olacak?&rdquo; kaygı ve korkularına kapılır mı?</p>\n\n<p>\n	Mu&rsquo;min kardeşine yardım ama&ccedil;lı bor&ccedil; verme s&ouml;z konusu olunca, eli titrer mi? Mu&rsquo;mine bor&ccedil; verdiğinde aslında Allah&rsquo;a bor&ccedil; verdiğini ve verdiği Rabbi tarafından kat kat telafi edeceğini bilen bir kimse, kendisine el a&ccedil;an mu&rsquo;mini geri &ccedil;evirir mi? Hatta onun el a&ccedil;masını bekler mi?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>31- Kullarının tevbesini kabul eden, k&ouml;t&uuml;l&uuml;kleri affeden ve sizin yaptıklarınızı bilen O&#39;dur.&quot;</strong> (Şura, 25)</p>\n\n<p>\n	<strong>32- Allah b&uuml;t&uuml;n g&uuml;nahları bağışlar, tevbe edildiği takdirde:</strong> (Zumer, 53)</p>\n\n<p>\n	<strong>33- &quot;&hellip;Ş&uuml;phesiz ki Allah &ccedil;ok t&ouml;vbe edenleri de sever, &ccedil;ok temizlenenleri de sever.&quot;</strong> (Bakara, 222)</p>\n\n<p>\n	<strong>34- &quot;Ancak tevbe ve iman edip iyi davranışlarda bulunanlar başka; Allah onların k&ouml;t&uuml;l&uuml;klerini iyiliklere &ccedil;evirir. Allah &ccedil;ok bağışlayıcıdır, engin merhamet sahibidir.&quot;</strong> (Furkan, 70)</p>\n\n<p>\n	<strong>35- Başkalarını bağışlayanı Allah da bağışlar:</strong> (Nur, 22)</p>\n\n<p>\n	<strong>36- İstiğfarın rızkın bollaşması ve sıkıntıların bertaraf olmasına yol a&ccedil;ması:</strong> (Nuh, 10-12)</p>\n\n<p>\n	<strong>37- &quot;Ey kavmim! Rabbinizden mağfiret isteyin, sonra O&#39;na tevbe edin ki, &uuml;zerinize g&ouml;kten bol bol bereket indirsin ve sizi kuvvetinize kuvvet katarak &ccedil;oğaltsın. Gelin g&uuml;nahk&acirc;r olarak d&ouml;n&uuml;p gitmeyin.&quot;</strong> (Hud, 52)</p>\n\n<p>\n	<strong>38- &quot;Ve Rabbinizin mağfiretini isteyin, sonra ona tevbe edin ki sizi, belli bir s&uuml;reye kadar g&uuml;zel g&uuml;zel yaşatsın. Ve her fazilet sahibine layık olduğu ihsanı versin. Eğer y&uuml;z &ccedil;evirirseniz, ben sizin i&ccedil;in b&uuml;y&uuml;k bir g&uuml;n&uuml;n azabından korkarım.&quot;</strong> (Hud, 3)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Masum olmayanların hata yapmaları, g&uuml;naha m&uuml;ptela olmaları muhtemeldir. Yukarıdaki İlahi vaatlere inanan ve yakin eden bir kimse, b&ouml;yle bir durumda umutsuzluğa kapılmaz; d&ouml;n&uuml;p tevbe ederek Rabbinden bağışlanma diler ve pişmanlık ve g&ouml;zyaşlarıyla kendini bağışlatır, ge&ccedil;mişi telafi eder.</p>\n\n<p>\n	Tevbe sadece g&uuml;nahların bağışlanmasına vesile olmakla kalmaz, Allah g&uuml;nahlarını hasenata &ccedil;evirir; rızkını bollaştırır; sıkıntılarını bertaraf eder ve hayatı bereketlenir.</p>\n\n<p>\n	Ancak tevbe ve bağışlanmanın bazı şartlarını da yukarıdaki ayetlerde m&uuml;şahede etmekteyiz. &Ouml;rneğin tevbe hakiki bir tevbe olmalıdır. Sadece dilde istiğfar edip de g&uuml;nahtan pişmanlık duymamak ve salih amellere y&ouml;nelmemek ger&ccedil;ek bir tevbenin tahakkuk etmediğini g&ouml;sterir. Yine Rabbimiz, kendi bağışını, bizim de bize karşı yanlış yapanlara karşı affedici ve bağışlayıcı olmamıza endekslemiştir. Kendisine yanlış yapanları affetmeye yanaşmayanların Allah&rsquo;tan af ve mağfiret beklemeleri abes ve yersizdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>39- Allah&rsquo;ın dinine, İlahi hedeflere yardım edenlere Allah da yardım eder: </strong>(Muhammed, 79, Hac, 40)</p>\n\n<p>\n	<strong>40- Nihai zafer Allah&rsquo;ın, Peygamberlerinin (ve takip&ccedil;ilerinin olacaktır):</strong>&nbsp; (M&uuml;cadele, 21)</p>\n\n<p>\n	<strong>41- Ger&ccedil;ek mu&rsquo;minler daima &uuml;st&uuml;n gelirler: <a href=\"http://kuran.gen.tr/?x=s_main&amp;y=s_middle&amp;kid=1&amp;sid=3\" target=\"_blank\" rel=\"noopener noreferrer\">Gevşemeyin, h&uuml;z&uuml;nlenmeyin. Eğer (ger&ccedil;ekten) iman etmiş kimseler iseniz &uuml;st&uuml;n olan sizlersiniz</a>.</strong> (Al-i İmran, 139, Al-i İmran, 160)</p>\n\n<p>\n	<strong>42- Allah&rsquo;ın hizbi galip gelecektir:</strong> (Maide, 56)</p>\n\n<p>\n	<strong>43- İslam b&uuml;t&uuml;n dinlere galip gelecektir: </strong>(Tevbe, 33, Fetih, 28, Saf, 9)</p>\n\n<p>\n	<strong>44- Allah nurunu tamamlayacaktır:</strong> (Tevbe, 32, Saf, 8)</p>\n\n<p>\n	<strong>45- Yery&uuml;z&uuml;n&uuml; salihler miras alacaktır: &quot;Andolsun biz, Zikir&#39;den (Tevrat&#39;tan) sonra (Davud&#39;a indirilmiş) Zebur&#39;da da yazdık ki: &quot;Ş&uuml;phe yok ki yery&uuml;z&uuml;, salih kullarıma miras kalacaktır.&quot; </strong>(Enbiya, 105)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Allah-u Teala mu&rsquo;minleri m&uuml;dafaa edeceğine, onun dinine yardım edenlere yadım edeceğine, Allah&rsquo;ın hizbinde yer alanları galip kılacağına, İslam&rsquo;ı b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılacağına, yery&uuml;z&uuml;n&uuml; salihlere miras olarak bıkacağına dair s&ouml;z vermiştir. Dolayısıyla mu&rsquo;min bir m&uuml;cahid, hi&ccedil;bir zaman m&uuml;cadelesinde umutsuzluğa kapılmaz. Bilir ki onun davası, asla yok olmaz bir davadır. O g&ouml;rs&uuml;n veya g&ouml;rmesin İlahi davası sonunda zafere ulaşacak ve erge&ccedil; d&uuml;nya Salihlerin olacaktır. Mu&rsquo;min ise Kur&rsquo;an&rsquo;ın tabiriyle iki g&uuml;zelden birisine ulaşacaktır: Ya zafer ya şehadet&hellip; Ya da m&uuml;cadelesinin m&uuml;kafatını Rabbi fazlasıyla ona inayet edecektir..</p>\n\n<p>\n	Bu ayetlere inanan ve yakin eden bir kimse daha bir umutlu, şuurlu ve şevkle evrensel İlahi adalet ve h&acirc;kimiyeti ger&ccedil;ekleştirecek olan Hz. Mehdi&rsquo;nin zuhurunu bekler ve bu zuhura zemin hazırlamaya &ccedil;alışır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	*</p>\n\n<p>\n	<strong>46- Şeytanın mu&rsquo;minler &uuml;zerinde bir sultası s&ouml;z konusu değildir: </strong>(İsra, 65, Hicr, 42, Sebe&rsquo;, 21, Nahl, 99-100)</p>\n\n<p>\n	<strong>47- Şeytanın hileleri zayıftır:</strong> (Nisa, 76)</p>\n\n<p>\n	<strong>48- <a href=\"http://kuran.gen.tr/?x=s_main&amp;y=s_middle&amp;kid=1&amp;sid=43\" target=\"_blank\" rel=\"noopener noreferrer\">Kim, Rahm&acirc;n&#39;ın zikrini g&ouml;rmezlikten gelirse, biz onun başına bir şeytan sararız. Artık o, onun ayrılmaz dostudur. </a></strong>(Zuhruf, 36)</p>\n\n<p>\n	<strong>49- Allah&rsquo;ı unutanları, Allah da unutur:</strong> (Tevbe, 67)</p>\n\n<p>\n	<strong>50- Ahireti (Allah&rsquo;ı) unutanlara Allah kendilerine kendilerini unutturur:</strong> (Haşr, 19)</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şeytanın hileleri elbette zayıftır ve mu&rsquo;minler &uuml;zerinde herhangi bir sultası s&ouml;z konusu değildir. Ama bunun şartı diğer ayetlerde de beyan edildiği gibi, Allah&rsquo;ın zikrini unutmamak, onu her zaman ve mek&acirc;nda hazır ve nazır g&ouml;rmek, ona sığınmak, ondan yardım dilemektir. Tam tersine Rahman&rsquo;ın zikrini unutan, ahireti unutan ve Hakk&rsquo;a sığınmayan kimseye elbette şeytan musallat olacaktır. Bu Şeytanın g&uuml;&ccedil;l&uuml;ğ&uuml;nden değil, insanın zayıflığından ve g&uuml;&ccedil;l&uuml; olan Rabbine sığınmamasından dolayıdır. &nbsp;</p>\n\n<p>\n	&nbsp;</p>','İlahi Vaatler','','publish','closed','open','','ilahi-vaatler','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3331',0,'post','',0),(3332,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<h1 align=\"center\">\n	&nbsp;</h1>\n\n<p align=\"right\">\n	Cafer Bendiderya</p>\n\n<p>\n	O yıl son haclarını yapacaktı ger&ccedil;ek inananlar, bu onların veda haccı olacaktı Şehitler Serveriyle. Peygamberin nur-i didesi bu haccın alışılmışlardan &ccedil;ok farklı olduğunu beyan etmişti. Medine&rsquo;den ayrılırken ş&ouml;yle a&ccedil;ıklamıştı bu farklılıkları:</p>\n\n<p>\n	<em>1- Ceddimin &uuml;mmetini ıslah etmek;</em></p>\n\n<p>\n	<em>2- Marufu emretmek;</em></p>\n\n<p>\n	<em>3- M&uuml;nkerden sakındırmak;</em></p>\n\n<p>\n	<em>4- Ceddim Resulullah (s.a.a) s&uuml;nnetini ve babam Ali b. Ebitalib&rsquo;in yolunu ihya etmek.</em></p>\n\n<p>\n	Hacda ıslah yapılmalıydı, Allah&rsquo;ın emirleri uygulanmalı ve uygulatılmalı, yasaklarından sakınılmalıydı. Resul-i Ekrem (s.a.a) ve Ehl-i Beyti&rsquo;nin s&uuml;nneti buydu. Ancak bununla hac anlam kazanırdı. &Ouml;l&uuml; kalpleri diriltmek, ondaki pasları silmek gerekirdi.</p>\n\n<p>\n	Bu hac ger&ccedil;ekten apa&ccedil;ık, net ve can alıcı mesajlar i&ccedil;ermekteydi. Peygamberimizin gelişiyle İslam&rsquo;ın zuhurundan sonra belki de bu ikinci kez ilahi değerlerinin ihyasıydı. Nihayet; <em>&ldquo;Ben sizi Allah&rsquo;ın kitabına ve Peygamber&rsquo;in s&uuml;nnetine davet ediyorum&rdquo; </em>diyerek bu yolculuktaki amacının ne olduğunu a&ccedil;ıklıyor ve sonra, <em>&ldquo;Zira Peygamberin s&uuml;nneti ortadan kaldırılmış ve yerine bidatler konulmuştur&rdquo;</em> diyerek bu davetinin sebebini a&ccedil;ıklıyor. Peşinden, <em>&ldquo;Eğer s&ouml;z&uuml;m&uuml; kabul eder ve beni dinlerseniz sizi hidayet yoluna y&ouml;neltirim&rdquo;</em> buyurarak bu hareketin sonunda hidayetin bulunduğunu anlatıyor insanlara. Hidayet yoluna Ancak Allah&rsquo;ın kitabı ve Peygamber Efendimizin s&uuml;nnetine uyulmasıyla gidilebilirdi; bu hidayet yolunun gemisinin kaptanı İmam H&uuml;seyin&rsquo;di. Ancak onun tuttuğu meşaleyle ve onun s&uuml;rd&uuml;ğ&uuml; gemiyle kurtuluş sahiline varılabilirdi. Bu, ağzından &ccedil;ıkan her kelime ilahi bir vahiy olan Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) buyruğuydu ve muhakkak aksi olmayacaktı. &Ouml;yleyse bu gemiden ayrılanlar boğulmayı, bu meşalenin ışığında ilerlemeyenler zifiri karanlıklarda u&ccedil;suz bucaksız ebed&icirc; u&ccedil;urumlara d&uuml;şmeyi beklemeliydiler. Akıl almaz t&uuml;rl&uuml; t&uuml;rl&uuml; tehlikeler bekliyordu onları; bunu bilmeliydiler.</p>\n\n<p>\n	Bu hac yolcuğunun imamı, cennet gen&ccedil;lerinin efendisi Hz. H&uuml;seyin&rsquo;di. Kufe halkı İmam&rsquo;dan bu hacda kendilerine imamlık yapmasını istemişlerdi. Ancak şundan gafillerdi ki, bu imamlık ona zaten Allah ve Resul&uuml; tarafından verilmişti; Allah onu bu makama layık g&ouml;rm&uuml;şt&uuml;. Dolayısıyla İmam H&uuml;seyin (a.s) Medine&rsquo;den ayrılmadan &ouml;nce Peygamberimizin mezarını son bir kez ziyaret edip vedalaşmak istediğinde, <em>&ldquo;Selam olsun sana ey Allah&rsquo;ın el&ccedil;isi! Ben senin yavrun, kızın Fatıma&rsquo;nın oğlu H&uuml;seyin&rsquo;im. Ben &uuml;mmetin arasında onların hidayet ve &ouml;nderliği i&ccedil;in senin halife kıldığın torununum&rdquo; </em>s&ouml;z&uuml;yle bu imamet ve hilafetin kendisine ilah&icirc; bir veri olduğunun altını &ccedil;iziyor. İmam (a.s) onların bu ger&ccedil;ekten gaflet edip yazdıkları mektuba verdiği cevapta Allah&rsquo;a yeminle ger&ccedil;ek imamın şartlarını ş&ouml;yle sıralıyor:</p>\n\n<p>\n	<em>1- Allah&rsquo;ın kitabıyla amel eden,</em></p>\n\n<p>\n	<em>2- Adalete sarılan,</em></p>\n\n<p>\n	<em>3- Hakka boyun eğen;</em></p>\n\n<p>\n	<em>4- Kendisini sadece Allah&rsquo;a adayan kimse.</em></p>\n\n<p>\n	Ger&ccedil;ek imamın &ouml;zellikleri bunlardı; Allah&rsquo;ın kitabına aykırı davrananların, adaletli davranmayanların ve hakka teslim olmayanların M&uuml;sl&uuml;manlara imam olamayacağını, bu gibi kişilerin imamlık i&ccedil;in gerekli şartlara sahip olmadıklarını, insanların bu iki imam arasında se&ccedil;im yapmak zorunda olduklarını vurgulamıştı hareketinin başında. Bu şekilde onları daldıkları gaflet uykusundan uyandırmaya &ccedil;alışmaktaydı.</p>\n\n<p>\n	Her biri bir yerden katılmıştı bu aşk yolculuğuna. Kimi Medine-i M&uuml;nevvere&rsquo;den, kimi Mekke-i M&uuml;kerreme&rsquo;den. Kimi Kufe&rsquo;den ve kimi de yol &uuml;zerindeki menzillerden gelmişlerdi Kerbela minasına, kurbanlarını kesmek i&ccedil;in. İhram elbisesi yoktu &uuml;zerlerinde. &Ccedil;&uuml;nk&uuml; kızıl kanlarını ihram olarak giyeceklerdi Kerbela&rsquo;da. &ldquo;Lebbeyk&rdquo; nidalarıyla ilahi davete koştular hep birlikte. &ldquo;Canımızla, ruhumuzla ve t&uuml;m varlığımızla emre amadeyiz&rdquo; diyorlardı lebbeyklerle. Bir s&ouml;zleşmeydi bu lebbeykler, bir muameleydi. Hi&ccedil; bitmeyecek, t&uuml;kenmeyecek ebedi bir karşılık vardı bu muamelede; sunulan teklif paha bi&ccedil;ilmezdi: <strong>&ldquo;Allah m&uuml;minlerden canlarını satın almıştır; ş&ouml;yle ki onlara cennet vardır&hellip;&rdquo;</strong> Bu can pazarında karşılık olarak vaat edilen değer onları y&uuml;ce sevgilinin ve&ccedil;hine g&ouml;t&uuml;recekti; cennet ve ondaki nimetler değildi hedefi O&rsquo;nun rızası ve hoşnutluğuydu asıl &ouml;nemli olan.</p>\n\n<p>\n	Niyetler yapılıp telbiyeler s&ouml;ylendi. Fakat Mekke&rsquo;de yarım bırakıldı bu H&uuml;seyn&icirc; hac. Bu haccın Sefası, Mervesi, Minası, her şeyi farklıydı. Nihayet H&uuml;seyn&icirc; haccın tamamlanması i&ccedil;in hareket edilecekti Kerbela&rsquo;ya.</p>\n\n<p>\n	Şehitler Serveri İmam H&uuml;seyin (a.s), <em>&ldquo;Herkes bilsin ki, bizim uğrumuzda canından ge&ccedil;meye ve Allah&rsquo;a ulaşmak yolunda kendisini feda etmeye hazır olanlar bizimle birlikte hareket etmelidir.&rdquo;</em> buyurarak bu hacdan kimsenin geri kalmaması gerektiğini vurgulayarak bu hacda Ehl-i Beyt i&ccedil;in ve Allah yolunda can feda etmek gerektiğini bildirmişti hareket etmeden &ouml;nce. Likaullaha kavuşmak i&ccedil;in bu fedak&acirc;rlık şarttı.</p>\n\n<p>\n	Kıran haccına niyet edilmiş olacak ki, kurbanlıklar ta Resul&uuml;n (s.a.a) Medine&rsquo;sinden getirilmişti. Kerbela minasında kurban olacakları oradan bellenmişti. En g&uuml;zel kurbanlar se&ccedil;ilmiş, kurban nişanesi konmuştu &uuml;zerlerine. Yoldaki menzillerde g&ouml;ren herkes biliyordu onların Kerbela minasında kurban olacaklarını. Meşhur bir s&uuml;nnet vardı M&uuml;sl&uuml;manlar arasında: Kurbana kurban edilmeden &ouml;nce su i&ccedil;irme s&uuml;nneti. Belki bilmiyorlardı g&ouml;renler onların kurban edilmeden &ouml;nce onlara su i&ccedil;irilmeyeceğini, tahmin edemiyorlardı; şayet, akıllarından bile ge&ccedil;iremiyorlardı bunu. Sonu&ccedil;ta M&uuml;sl&uuml;manların uyduğu bir s&uuml;nnetti bu. Hem de b&ouml;yle se&ccedil;kin kurbanlara ve b&ouml;yle bir kutsal mek&acirc;nda&hellip; Aslında o mek&acirc;na o kutsallığı kazandıran bu kurbanlardı. &Ccedil;&uuml;nk&uuml; bu kurbanlar daha hareket etmeden muamelesi yapılmıştı; Allah&rsquo;ın malıydı onlar.</p>\n\n<p>\n	Mekke de susuzdu Kerbela da. Hani Hz. İbrahim (a.s) İsmail&rsquo;ini o susuz &ccedil;&ouml;le bırakınca.<strong> &ldquo;Rabbim, ben kendi soyumdan olan evlatlarımı namazı ikamet etsinler diye susuz bir &ccedil;&ouml;lde bıraktım&rdquo;</strong> diye arzetmişti. Şehitler Serveri de namazı ikame etmek i&ccedil;in gelmişti susuz &ccedil;&ouml;le. Hem de bir tane değil 72 kurbanla. Kendisi de defalarca ikame etmişti namazı o &ccedil;&ouml;lde. Yarenleri de katılmıştı bu aşk yolculuğuna g&ouml;ğ&uuml;slerini siper ederek. Hani oklar g&ouml;ğ&uuml;slerine isabet etmişti de &ouml;ğle namazında &ldquo;Allah-u Ekber&rdquo; tekbiriyle k&uuml;&ccedil;&uuml;msemişti &ouml;l&uuml;m&uuml; H&uuml;seyin yarenlerini. Sadece &ldquo;Allah&rdquo; vardı g&ouml;zlerinde, yalnız o idi. Onun dışında herkes ve her şey k&uuml;&ccedil;&uuml;kt&uuml;;&nbsp; hatta yoktu&hellip; O son namazında tekbir i&ccedil;in ellerini kaldırınca o y&uuml;ce sevgiliden başka her şeyi arkasına atmıştı cennet gen&ccedil;lerinin efendisi. O haşyet ve huzur dolu namazında cemaatin sevabını almak i&ccedil;in İmam H&uuml;seyin&rsquo;le namaza duranlar g&ouml;zlerine ve g&ouml;ğ&uuml;slerine isabet eden oklarla cemaatten ayrılınca diğerleri katılmıştı cemaate sevaptan mahrum olmamak i&ccedil;in. Namazın ihya olması, ayakta durması i&ccedil;in H&uuml;seyn&icirc; kana gerek vardı o &ccedil;&ouml;lde.</p>\n\n<p>\n	Evet, Hz. H&uuml;seyin (a.s) bu şekilde ikame etmişti namazı Kerbela &ccedil;&ouml;l&uuml;nde&hellip;</p>\n\n<p>\n	Orada zemzem yoktu haliyle. Namazın ebedi olarak ikame edilmesi i&ccedil;in yapılan bu fedak&acirc;rlığa daha farklı bir şekilde karşılık verilmeliydi. Daha farklı bir şekilde serinletilmeliydi bu susuz ciğerler. Bu, ab-ı hayat Resul&rsquo;&uuml;n ve Emirulm&uuml;minin&rsquo;in eliyle i&ccedil;irilen Kevser suyundan başka ne olabilirdi ki?</p>\n\n<p>\n	Hac farizasında yapılması gereken 7 tavaftır. Hz. H&uuml;seyin&rsquo;in (a.s) Kerbela&rsquo;da tavafı da farklıydı, bilmiyorum ka&ccedil; tavaf yaptı o susuz &ccedil;&ouml;lde? Ama kesin yedi değildi, en az yetmişti. &Ccedil;&uuml;nk&uuml; 72 kurban vardı Kerbela&rsquo;da. Her kurban i&ccedil;in bir şavt yaptığını d&uuml;ş&uuml;nsek gene yetmişten az değildi yaptığı tavaflar.</p>\n\n<p>\n	&Ccedil;adırları Sefa yapmıştı İmam H&uuml;seyin (a.s) Kerbela&rsquo;da; meydan da Merve&rsquo;si olmuştu onun. Sefa ile Merve arasında sa&rsquo;y etmesi gerekiyordu. Kimi zaman takatsiz dizleriyle y&uuml;r&uuml;yerek ve kimi zaman da koşarak gidiyordu Merve&rsquo;ye.</p>\n\n<p>\n	O ki, <em>&ldquo;Ben &ouml;l&uuml;m&uuml; saadet, zalimlerle birlikte yaşamayı ar bilirim.&rdquo;</em> buyurmuştu Kerbela Mina&rsquo;sından. O halde, Sefayla Merve arasında sa&rsquo;yını tamamlayarak uğurlamalıydı bu saadet yolcularını. En son kendisi de Merve&rsquo;de tamamlayacaktı sa&rsquo;yını zaten&hellip; Bu saadet kafilesinin &ouml;nc&uuml;s&uuml;yd&uuml; ne de olsa&hellip;</p>\n\n<p>\n	Arafat&rsquo;ta onlara irfan kazandırmaya &ccedil;alışmıştı, Allah&rsquo;ı tanıma, Peygamberi tanıma, İmamı tanıma ve kendilerini tanıma irfanı, inan&ccedil; irfanı.</p>\n\n<p>\n	Meş&rsquo;ar&rsquo;da onlara şuur kazandırmak istedi; &ouml;zg&uuml;rl&uuml;k ve h&uuml;rriyet şuuru, insanlık şuuru, kulluk ve ibadet şuuru&hellip;</p>\n\n<p>\n	Kerbela haccında g&ouml;steriş yoktu, riya yoktu, her biri defalarca kalburdan ge&ccedil;irilmiş, s&uuml;z&uuml;lm&uuml;ş ve sınanmışlardı Kerbela&rsquo;ya varmadan. Sadece ihl&acirc;s vardı orada. Onun i&ccedil;in o susuz &ccedil;&ouml;le ektiği ve g&ouml;zyaşlarıyla suladığı tohumların yere k&ouml;k salacağını, k&ouml;k&uuml;n&uuml;n asla sarsılmayacağını ve dallarının ise g&ouml;ky&uuml;z&uuml;ne y&uuml;kseleceğini &ccedil;ok iyi biliyordu. Bu zeytin ağacı kıyamete kadar t&uuml;kenmeyecek bereketli meyveler verecekti elbet.</p>\n\n<p>\n	Kerbela haccı bir takım kavramları, mana ve mefhumları &ccedil;ağrıştırıyordu. Fedakarlık, din&icirc; değerlerin ihyası i&ccedil;in can verme, susuzluktan neredeyse kuruyup gitmek &uuml;zere olan İslam fidanını kanla sulama, sefa, samimiyet, vazife ve vazifeyi yerine getirme kavramlarını &ccedil;ağrıştırıyordu Kerbela haccı. Ve yine sessizlik perdelerini yırtıp haykırmaktı Kerbela; zulme, haksızlığa, samimiyetsizlik ve fesada, ilah&icirc;, insan&icirc;, toplumsal ve bireysel değerleri hi&ccedil;e sayıp ilah&icirc; emirleri apa&ccedil;ık bir şekilde ayaklar altında &ccedil;iğnemeye karşı haykırış, diren&ccedil; ve sebattı.</p>\n\n<p>\n	Şehitler efendisi Hz. İmam H&uuml;seyin (a.s) bu aşk vadisine vardığı zaman, <em>&ldquo;Kerb ve beladan Allah&rsquo;a sığınırım&rdquo;</em> buyruğuyla anlatıyordu Kerbela&rsquo;nın ne olduğunu. Evet, bela diyarıydı Kerbela haccı&hellip;</p>\n\n<p>\n	Neyin belası?!</p>\n\n<p>\n	D&uuml;r&uuml;stl&uuml;ğe karşı sahtek&acirc;rlığın belası, adalete karşı zulm&uuml;n, aydınlığa karşı ona d&uuml;şman olan karanlığın ve karanlıklarda cirit atan yarasaların belası, d&uuml;nyada h&uuml;r yaşamaya ve ahirette h&uuml;r olmaya karşı k&ouml;leleştirme belası.</p>\n\n<p>\n	Bir aşktı Kerbela haccı&hellip;</p>\n\n<p>\n	Nerede aşk varsa bela da vardı; belasız aşk d&uuml;ş&uuml;n&uuml;lebilir mi hi&ccedil;? Aşka m&uuml;ptela olan tabii ki belaya da m&uuml;ptela olmuştur. Sanki aşkın bedeliydi bela. Bela ise kerb ve hilenin sonucuydu Kerbela&rsquo;da. Sevgide zirveye varmanın gereği idi bela. <em>&ldquo;Bir dağ bile bizi sevse muhakkak, ama muhakkak belaya uğrar&rdquo;</em> buyurmuyor mu İmam Cafer Sadık (a.s)? Yery&uuml;z&uuml;n&uuml;n &ccedil;ivisi olan ruhsuz bir dağ, o heybet ve ağırlığıyla belaya uğradığı yerde nedir ki insan? Dağ sevginin bedelini &ouml;d&uuml;yorsa muhakkak insan da &ouml;deyecekti.</p>\n\n<p>\n	Evet, bela aşkın bedelidir&hellip;</p>\n\n<p>\n	Aşk ise maşukta b&uuml;t&uuml;nleşmektir; bir olmaktır, onunla yaşamak ve onunla &ouml;lmektir. Aşk sarmaşıktır Arap&ccedil;ada; g&ouml;rm&uuml;şs&uuml;n&uuml;zd&uuml;r sarmaşığı muhakkak. Sarılı verir bir nesneye sıkıca. Maşukundan ayırmak istersen yaşayamaz, soluverir &ccedil;abucak. İki isim ve iki ruh olsa da g&ouml;r&uuml;n&uuml;şte, birdir; tek bir bedendir. Ve aslında tek bir ruhtur. Madem aşk vardı, bela da ka&ccedil;ınılmazdı. Aşkla bela i&ccedil; i&ccedil;eydi Kerbela haccında&hellip;</p>\n\n<p>\n	T&uuml;rl&uuml; belalara m&uuml;ptela olan &acirc;şıklar b&uuml;t&uuml;nleştiler maşuklarıyla teker teker&hellip; Ve sıra o en b&uuml;y&uuml;k aşığa geldi&hellip;</p>\n\n<p>\n	Kerbela meydanında son kurbanını verdikten sonra eteğini &ccedil;ırpmıştı; o susuz &ccedil;&ouml;lde sayısız tavaflar yapıp Safa ile Merve arasındaki sa&rsquo;y yaptıktan sonra haccını tamamlamak i&ccedil;in o da canını kurban etmeliydi; o da kesilmişti takattan&hellip; Ama bu yorgunluktan değildi. Aşk divanında yorgunluk diye bir kavram yoktu &ccedil;&uuml;nk&uuml;. Onu takattan kesen şey maşukun hicranı, onun ayrılığıydı. O da değerli babası gibi bir an &ouml;nce, <em>&ldquo;Ka&rsquo;be&rsquo;nin rabbine and olsun kurtuldum&rdquo;</em> demek istiyordu şayet. Bu nedenle, kanlı ihramıyla ş&ouml;yle raz-u niyaz ediyor:</p>\n\n<p>\n	<em>&ldquo;Allah&rsquo;ım! Muhta&ccedil;ken seni &ccedil;ağırıyor, fakirken sana y&ouml;neliyor, korkarken sana sığınıyor, kederliyken (senin karşında ağlıyor), g&uuml;&ccedil;s&uuml;zken senden yardım diliyor ve seni yeterli bilerek sana tevekk&uuml;l ediyorum.&rdquo;</em></p>\n\n<p>\n	Ve canını canana teslim etmeden &ouml;nce kurbanlık duasını okuyor:</p>\n\n<p>\n	<em>&ldquo;Bismillahi ve billahi ve fi sebilillahi ve ala milleti resulillah&hellip;&rdquo;</em></p>','Kerbela Haccı','','publish','closed','open','','kerbela-hacci','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3332',0,'post','',0),(3333,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"right\">\n	<strong>Ayetullah el-Uzma S. Ali Hamanei</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Ehli Beyt imamlarının (a.s) gurbeti (yalnızlığı), bu b&uuml;y&uuml;k insanların yaşam d&ouml;nemleriyle son bulmadı. Asırlar boyunca, bu b&uuml;y&uuml;klerin yaşamlarının &ouml;nemli, belki de asıl boyutlarına ilgi g&ouml;sterilmemesi, onların tarihi gurbetine s&uuml;reklilik kazandırmış oldu. Bu asırlar boyunca yazılmış olan kitaplar ve yazılı belgeler yakinen benzersiz bir değer taşımaktalar; &ccedil;&uuml;nk&uuml; bu b&uuml;y&uuml;klerin yaşamı ile ilgili rivayetlerin bir b&ouml;l&uuml;m&uuml;n&uuml; gelecek nesiller i&ccedil;in koruyabilmişlerdir. Fakat 250 yıl boyunca hidayet imalarının yaşamının uzanan &ccedil;izgisini oluşturan &quot;yoğun m&uuml;cadele unsuru&quot;, onların ilmi ve manevi boyutları ile ilgili rivayetler, hadisler ve şerhi haller (biyografiler) arasında kaybolmuştur. Biz imamların yaşamını bir ders ve bir &ouml;rnek olarak &ouml;ğrenmeliyiz, yalnızca g&ouml;rkemli ve değerli bir hatıra olarak değil; bu da bu b&uuml;y&uuml;klerin siyasi metod ve tavrının g&ouml;z &ouml;n&uuml;nde bulundurulmasıyla m&uuml;mk&uuml;n olabilir.</p>\n\n<p>\n	Bu b&uuml;y&uuml;klerin yaşamı bazılarının &ccedil;elişki hissettiği zahiri farklılıklara rağmen, genel olarak hicretin on birinci yılında başlayan ve 250 yıl s&uuml;reyle devam edip Hicri 260&#39;ıncı senede Gaybeti Suğra&#39;nın başlamasıyla son bulan uzun ve s&uuml;rekli bir harekettir. Bu b&uuml;y&uuml;kler, bir birliktirler ve bir şahsiyettirler. Onların hedef ve y&ouml;nelişlerinin bir olduğundan ş&uuml;phe edilemez. &Ouml;yleyse biz İmam Hasanı M&uuml;&ccedil;teba&#39;nın (a.s) yaşantısını ayrı, İmam H&uuml;seyn&#39;in (a.s) yaşantısını ayrı ve İmam Seccad&#39;ın (a.s) yaşantısını ayrı olarak tahlil (analiz) edip, Allah etmesin, bu &uuml;&ccedil; imamın siretinin (yaşamının) zahiri farklılıklardan dolayı birbirine muhalif ve birbiriyle &ccedil;elişmekte olduğuna ilişkin tehlikeli yanılma tuzağına d&uuml;şmeyelim.</p>\n\n<p>\n	Biz 250 sene yaşayan ve hicretin on birinci senesinde bir yola ayak basıp, Hicri 260&#39;ıncı seneye kadar bu yolda y&uuml;r&uuml;yen tek bir insan farzetmeliyiz. Bu b&uuml;y&uuml;k ve masum insanın t&uuml;m hareketleri bu bakış a&ccedil;ısıyla anlaşılıp yorumlanabilir. Masum olmasa dahi, akıl ve hikmet sahibi olan her insan, uzun s&uuml;reli bir harekette, yerine g&ouml;re ge&ccedil;ici taktikler ve alternatiflere sahip olacaktır. Bazen sert bir şekilde ve bazen de yumuşak bir şekilde hareket etmeyi gerekli g&ouml;rmesi m&uuml;mk&uuml;nd&uuml;r. Hatta bazen hekimane bir şekilde geri adım atması da m&uuml;mk&uuml;nd&uuml;r. Fakat o geriye adım atma dahi, onun hikmetini, ilmini ve kolladığı hedefi bilenler a&ccedil;ısından ileriye doğru bir hareket sayılır. Bu bakış a&ccedil;ısıyla, Emir&uuml;l M&uuml;&#39;minin Ali&#39;nin (a.s) yaşamı, İmam M&uuml;&ccedil;teba&#39;nın, İmam H&uuml;seyn&#39;in (a.s), ve H. 260 yılına kadar diğer sekiz imamın yaşamıyla birlikte, s&uuml;rekli bir hareket oluşturmaktadır.</p>\n\n<h2>\n	Yoğun Siyasi M&uuml;cadele Mefhumu</h2>\n\n<p>\n	İlk olarak şunu sormak gerek, bizim imamlara atfettiğimiz siyasi m&uuml;cadele veya yoğun siyasi m&uuml;cadele ne demektir?</p>\n\n<p>\n	Maksat şudur ki, masum imamların (a.s) m&uuml;cadelesi, bu s&uuml;re i&ccedil;erisinde ger&ccedil;ekleşen kelami m&uuml;cadeleler gibi yalnızca ilmi, itikadi ve kelami bir m&uuml;cadele değildir. Sizler İslam tarihinde mu&#39;tezile ve eş&#39;ariler hareketi ve diğer m&uuml;cadelelerin ger&ccedil;ekleştiğini g&ouml;r&uuml;yorsunuz. İmamların bu oturumlar, ders halkaları, hadis beyanı, maarif nakli ve ahk&acirc;m beyanında bulunmaktan maksatları, yalnızca kendilerine bağlı olan kelam&icirc; veya fıkh&icirc; bir mektebi ispatlamak değildi. Bundan daha fazlaydı.</p>\n\n<p>\n	İmamların m&uuml;cadelesi, Hz. Zeyd b. Ali ve geri kalanlarının, keza Benil Hasan (Hz. Hasan&#39;ın oğulları) ile &Acirc;li Cafer&#39;den bazılarının yaşamındaki silahlı m&uuml;cadele t&uuml;r&uuml;nden de değildi. B&ouml;yle bir m&uuml;cadele metodu imamların tarihinde g&ouml;r&uuml;lmemektedir. Ancak burada şuna değinmem gerekir ki, (daha sonra eğer yeri gelirse ve vakit olursa daha detaylı anlatacağım) silahlı m&uuml;cadelede bulunanları mutlak bir şekilde hatalı g&ouml;rm&uuml;yorlardı. Bazılarını silahlı m&uuml;cadeleden dolayı değil de başka nedenlerden dolayı hatalı g&ouml;r&uuml;yorlardı. Bazılarını ise tam anlamda teyid ediyorlardı. Bazılarına da cephe gerisi yardım şeklinde katılıyorlardı.</p>\n\n<p>\n	İmam Sadık&#39;tan (a.s) rivayet olunan bu hadise dikkat edin:</p>\n\n<p>\n	&quot;Her zaman &Acirc;li Muhammed&#39;den birisinin kıyam etmesini seviyorum ve kıyam edenin ailesinin nafakasını da kabullenirim.&quot;</p>\n\n<p>\n	Mali yardım, haysiyet yardımı, yer vermek ve gizletmekte yardımda bulunmak ve benzeri yardımlar. Fakat kendileri, bizim tanıdığımız imamlar (a.s) silsilesi olarak, silahlı m&uuml;cadeleye katılmıyorlardı. Siyasi m&uuml;cadele ne o ilkidir ve ne de bu ikincisi. Siyasi m&uuml;cadele, siyasi hedef taşıyan m&uuml;cadeleden ibarettir. O siyasi hedef nedir? O hedef, İslami h&uuml;kumetin ve bizim tabirimizle &quot;Alevi H&uuml;kumet&quot;in kurulmasından ibarettir.</p>\n\n<p>\n	İmamlar, Resulullah&#39;ın (s.a.a) vefatından t&acirc; Hicri 260&#39;ıncı seneye kadar İslam toplumunda ilahi h&uuml;kumet kurma &ccedil;abasındaydılar. Asıl iddia budur. Tabii kendileri d&ouml;neminde İslami h&uuml;kumet kurmak istediklerini, yani her imamın kendi d&ouml;neminde bir İslami h&uuml;kumet kurmak istediğini s&ouml;yleyemeyiz. Orta s&uuml;reli, uzun s&uuml;reli ve bazen de yakın s&uuml;reli gelecekler vardı. &Ouml;rneğin İmam Hasan M&uuml;&ccedil;teba (a.s) d&ouml;neminde bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re kısa s&uuml;reli bir gelecek i&ccedil;in İslami h&uuml;kumetin kurulmasına &ccedil;aba g&ouml;steriliyordu. Şu s&ouml;z İmam Hasan M&uuml;&ccedil;teba&#39;nın s&ouml;z&uuml;d&uuml;r:</p>\n\n<p>\n	&quot;Kim bilir, belki de sizler i&ccedil;in bir fitne veya belli bir zamana kadar yararlanacağınız bir vesiledir bu.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	İmam, bu s&ouml;z&uuml;,&nbsp; &quot;Siz niye sessiz kalıyorsunuz?&quot; diyen M&uuml;seyyib b. Necbe ve diğerlerine cevap olarak s&ouml;yl&uuml;yordu. İşte o geleceğe işarettir.</p>\n\n<p>\n	İmam Seccad (a.s) d&ouml;neminde ise kendi g&ouml;r&uuml;ş&uuml;me g&ouml;re orta s&uuml;reli gelecek i&ccedil;in h&uuml;k&uuml;metin kurulmasına &ccedil;aba g&ouml;steriliyordu. Bununla da ilgili arz edeceğim kanıtlar ve belgeler vardır.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) d&ouml;neminde de b&uuml;y&uuml;k bir ihtimalle kısa s&uuml;reli gelecek i&ccedil;in bir h&uuml;k&uuml;metin kurulmasına &ccedil;aba g&ouml;steriliyordu.</p>\n\n<p>\n	Sekizinci İmamın şehadetinden sonra ise b&uuml;y&uuml;k bir ihtimalle uzun s&uuml;reli gelecek i&ccedil;in h&uuml;k&uuml;metin kurulmasına &ccedil;aba g&ouml;steriliyordu.</p>\n\n<p>\n	&nbsp;S&ouml;z&uuml;n kısası, ne zaman i&ccedil;in h&uuml;k&uuml;met? Farklıydı, ama s&uuml;rekli vardı. İmamların (a.s), bir insanın nefsinin olgunlaşması, y&uuml;celmesi ve Allah&#39;a yaklaşmasıyla ilgili manevi ve ruhi faaliyetlerinin dışında ders, hadis, ilim, kelam, ilmi rakibe karşı istidlalde bulunma, siyasi d&uuml;şman karşısında kendini savunma, bir grubu destekleyip teyid etme, diğer bir grubu reddetme gibi işlerinin t&uuml;m&uuml; bu doğrultudadır, İslami h&uuml;kumeti kurmak i&ccedil;indir. İddia olunan budur.</p>\n\n<p>\n	Tabii ki bu konu &uuml;zerinde g&ouml;r&uuml;ş ayrılığı vardır ve olacaktır da. Ben de g&ouml;r&uuml;ş&uuml;m&uuml;n ve anlamış olduğum şeyin kabul edilmesi &uuml;zerinde ısrar etmiyorum. Bu ipucu &uuml;zerinde dikkatlice durulması ve imamların (a.s) yaşamının yeniden g&ouml;zden ge&ccedil;irilmesi &uuml;zerinde ısrar ediyorum. Biz birka&ccedil; yıldır gerek imamların t&uuml;m&uuml; ve gerekse bu b&uuml;y&uuml;klerin her ferdi i&ccedil;in bu konunun kabul edilebilir delillerle belgelendirilmesi i&ccedil;in &ccedil;aba g&ouml;stermişiz. Elbette bazı deliller geneldir. İmametin, n&uuml;b&uuml;vvetin devamı olduğu t&uuml;r&uuml;nden olan deliller gibi. Biz nebinin ilk imam olduğunu biliyoruz. İmam Sadık&#39;ın (a.s) s&ouml;zlerinde, <em>&quot;Hi&ccedil; ş&uuml;phesiz, Resulullah (s.a.a) imam idi&quot; </em>c&uuml;mlesine rastlıyoruz. Resulullah (s.a.a) ilahi adalet ve hak d&uuml;zenini kurmak i&ccedil;in kıyam etti, s&uuml;rekli m&uuml;cadelesiyle de o d&uuml;zeni oluşturdu ve yaşadığı s&uuml;rece onu korudu. Nebi&#39;nin devamı (takip&ccedil;isi) olan imamın b&ouml;yle bir d&uuml;zenden gafil kalması m&uuml;mk&uuml;n değildi. Bu, genel bir istidlaldir; tabii ki daha fazla bahis ve &ccedil;eşitli noktalara dikkatle, bu konu takip edilebilir. Bazı deliller de, imamların kendi s&ouml;zleri veya onların yaşam tarzı ve metodundan &ccedil;ıkan delillerdir. Bu noktaya dikkatle ve bu y&ouml;nelişin zekice ve t&uuml;m incelikleriyle kavranmasıyla, b&uuml;t&uuml;n onlar anlam kazanmış olur. Şu da bir ger&ccedil;ektir ki, zamanın şartları ve durumlarının anlaşılması, imamların o g&uuml;nk&uuml; durumunun idrakine bir miktar yardım edebilir.&nbsp; O zamandan kalmış b&ouml;yle şeyler elimizde vardır. Malumunuz,&nbsp; hapishanenin karanlık h&uuml;cresinin i&ccedil;inde, insan, İmam Musa b. Cafer&#39;in (a.s) ziyaretnamesinde ge&ccedil;en:</p>\n\n<p>\n	&quot;Zindanda ve karanlık &ccedil;ukurlarda işkence edilen ve ayakları zincir halkalarıyla ezilene (İmam Musa b. Cafer&#39;e) selam olsun.&quot;</p>\n\n<p>\n	C&uuml;mlesinin nedenini, anlamını ve y&ouml;n&uuml;n&uuml; doğru bir şekilde anlayabilir. Her hal&uuml;k&acirc;rda bu, hakkında biraz konuşmak istediğimiz rota ve y&ouml;neliştir; ben konuyla ilgili kavramış olduklarım hakkında az da olsa bu meclise (oturuma) bir şeyler arz etmek istiyorum.</p>\n\n<p>\n	&nbsp;Eğer siyasi m&uuml;cadele unsurunu belirlemek istersek, kısacası şunu s&ouml;ylemem gerekir: Siyasi m&uuml;cadele unsuru ne s&ouml;zle yapılan m&uuml;cadelede ve ne de silahlı m&uuml;cadelede g&ouml;ze &ccedil;arpan şey değildir. Hicri ikinci asrın tarihini iyi bilenler ve Hicri 100&#39;&uuml;nc&uuml; yılın &ouml;ncelerinden Ben&icirc; Abbas h&uuml;kumetinin başlangıcı olan Hicri 132&#39;inci yıla kadarki s&uuml;re i&ccedil;erisinde Ben&icirc; Abbas&#39;ın hareketlerini m&uuml;talaa edenler, imamların yaşamındaki yoğun siyasi m&uuml;cadeleyi, Ben&icirc; Abbas&#39;ın (Abbasiler&#39;in) yaşamında g&ouml;r&uuml;len şeye benzetebilirler. Tabii ki Ben&icirc; Abbas&#39;ın yaşamını, onların m&uuml;cadelesini ve onların &ccedil;ağrısını m&uuml;talaa etmeyen kimseler i&ccedil;in bu benzetme tam anlamda ikna ve ifade edici olmaz. Buna benzer bir şey imamların yaşamında var, tabii &ouml;zdeki farklılıklarla. Ben&icirc; Abbas&#39;ın hedefiyle imamların hedefi ve onların taktikleriyle imamların taktikleri arasında ve onların &ouml;nde gelenleriyle imamlar arasında b&uuml;y&uuml;k fark vardır. Ama işin planı ve şekli takriben birbirine benzemektedir. Bunun i&ccedil;indir ki, bazı yerlerde bu iki akımın birbirine karıştığını g&ouml;r&uuml;yoruz. Yani Ben&icirc; Abbas&#39;ın &ccedil;alışma şekli veya tebliğ &ccedil;alışma tarzının &Acirc;li Ali&#39;nin &ccedil;alışmasına yakın olmasından dolayı, Hicaz ve Irak&#39;tan uzak olan yerlerde, &Acirc;li Ali&#39;nin hattı (rotası) olduğu zehabını uyandırmaya &ccedil;aba g&ouml;steriyorlardı. Hatta Ben&icirc; Abbas hareketinin başlangıcında, M&uuml;sevvideler,<a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><sup><sup>[2]</sup></sup></a> Horasan&#39;da ve Rey&#39;de siyah elbise giyip <em>&quot;Bu siyah elbise, Kerbela şehitleri, Zeyd ve Yahya&#39;nın matem elbisesidir&quot;</em> diyorlardı. Hatta başlarındaki bir grup &Acirc;li Ali i&ccedil;in &ccedil;alıştıklarını zannediyorlardı. B&ouml;yle bir hareket imamların yaşamında vardı. Tabii ki s&ouml;ylediğim gibi, hedefte, metodlarda ve şahıslardaki &uuml;&ccedil; unsuru farklılıkla. İmamların yaşamındaki siyasi m&uuml;cadelenin anlamı budur.</p>\n\n<h2>\n	İmamların (A.S) M&uuml;cadelesinin Genel Şeması</h2>\n\n<p>\n	Burada ilk olarak imamların m&uuml;cadelesi hakkında genel bir şemayı sunmayı gerekli g&ouml;r&uuml;yorum; daha sonra bu m&uuml;cadelenin o b&uuml;y&uuml;klerin hayatlarındaki bazı g&ouml;r&uuml;nt&uuml;lerine (parametrelerine) değineceğiz.</p>\n\n<p>\n	İlk &uuml;&ccedil; imam, yani Emirel M&uuml;&#39;minin Ali, İmam Hasanı M&uuml;&ccedil;teba ve Seyyid&uuml;ş Ş&uuml;heda İmam H&uuml;seyn&#39;in (a.s) d&ouml;nemleriyle ilgili genel şemaya (tabloya) değinmeyeceğim. Onlar hakkında &ccedil;ok&ccedil;a konuşulmuş ve takriben hi&ccedil; kimsenin, onların hareketlerinde siyasi bir y&ouml;nelişin (rotanın) olduğunda kuşkusu yoktur. Bu y&uuml;zden İmam Seccad&#39;ın (a.s) d&ouml;neminden başlıyoruz.</p>\n\n<p>\n	Benim g&ouml;r&uuml;ş&uuml;me g&ouml;re, İmam Seccad&#39;ın d&ouml;neminden, yani Hicri 61. yılından 260&#39;ıncı yıla kadar olan 200 senelik d&ouml;nemde &uuml;&ccedil; aşama vardır:</p>\n\n<p>\n	<strong>İlk Aşama:</strong> Hicri 61&#39;den Mansuri Abbasi&#39;nin hilafetinin başlangıcı olan 135&#39;inci yıla kadarki d&ouml;nemdir. Bu aşamada hareket bir noktadan başlayarak tedricen keyfiyet kazanıyor, k&ouml;kleşiyor, genişliyor ve 135&#39;inci yıla kadar zirveye tırmanıyor. Seffah&#39;ın &ouml;l&uuml;m yılı ve Mansur&#39;un hilafetinin başlangıcı olan Hicri 135&#39;inci yılda durum değişiyor, yeni sorunlar oluşuyor ve b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de ilerlemeyi durduruyor. Siyasi bir m&uuml;cadelede bu gibi şeylere rastlanır. Kendi m&uuml;cadele d&ouml;nemimizde de benzerine rastladık.</p>\n\n<p>\n	<strong>İkinci Aşama:</strong> Hicri 135&#39;inci yıldan başlayıp İmam Rıza&#39;nın (a.s) şehadet yılı olan Hicri 202 veya 203&#39;e kadar devam eden s&uuml;redir. Bu aşamada hareket ve m&uuml;cadele 61&#39;inci yıla g&ouml;re daha y&uuml;ksek, daha derin ve daha geniş bir noktadan, ama yeni sorunlarla başlıyor ve İmam Rıza&#39;nın (a.s) şehadet senesine kadar git gide zirveye tırmanıyor, genişliyor ve adım adım zafere yaklaşıyor. İmam Rıza&#39;nın (a.s) şehadetinden sonra hareket yine duruyor.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; Aşama:</strong> Me&#39;mun&#39;un 204 senesinde Bağdad&#39;a gitmesi ve onun hilafetiyle başlamaktadır. Me&#39;mun&#39;un hilafet d&ouml;nemi, imamların en zor ve en sıkıntılı d&ouml;nemlerinden biridir. Halbuki Şia&#39;nın yayılması o d&ouml;nemde her zamandan daha fazlaydı. Benim g&ouml;r&uuml;ş&uuml;me imamların o g&uuml;ndeki meşakket ve sıkıntısı da her zamandan daha fazlaydı. Kendi kanaatımca uzun s&uuml;reli hedef i&ccedil;in telaş ve m&uuml;cadelenin yapıldığı d&ouml;nem bu d&ouml;nemdir. Yani imamlar Gaybeti Suğra&#39;dan &ouml;ncesi i&ccedil;in artık &ccedil;aba g&ouml;stermiyorlar, daha sonraları i&ccedil;in ortam oluşturmaya &ccedil;aba g&ouml;seriyorlar. Bu d&ouml;nem Hicri 260&#39;ıncı yıla kadar devam ediyor. Bu d&ouml;nemlerden her birinin &ouml;zellikleri vardır. Ben kısaca bu d&ouml;nemlerin &ouml;zelliklerini sizlere a&ccedil;ıklayacağım.&nbsp;</p>\n\n<h2>\n	Birinci D&ouml;nemin Başlangıcında Var Olan Sorunlar</h2>\n\n<h3>\n	&nbsp;1 Vahşet Ve Korku Atmosferi:</h3>\n\n<p>\n	İmam Seccad (a.s) ile İmam B&acirc;kır (a.s) ve İmam Sadık&#39;ın (a.s) d&ouml;neminin bir b&ouml;l&uuml;m&uuml;nde oluşan birinci d&ouml;nemde bir&ccedil;ok zorluklarla iş başlatılıyor.</p>\n\n<p>\n	Kerbela hadisesi, Şia&#39;nın erk&acirc;nını, hatta t&uuml;m İslam d&uuml;nyasını şiddetli bir şekilde sarstı. &Ouml;ld&uuml;rme, takip altına alma, işkence ve zul&uuml;m ge&ccedil;mişte var olan şeylerdi. Ama Peygamber evlatlarının &ouml;ld&uuml;r&uuml;lmesi, Peygamber ailesinin esareti, şehirden şehire g&ouml;t&uuml;r&uuml;l&uuml;p dolaştırılması ve hen&uuml;z Peygamber&#39;in, ağzını ve dudağını &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;zleriyle g&ouml;rm&uuml;ş olanların yaşadığı halde, Peygamber&#39;in torunu, Hz. Zehra&#39;nın (s.a) aziz oğlunun başının mızrağa takılması, İslam d&uuml;nyasını şaşkına uğratan olaylar zincirinin bir halkasıydı. Hi&ccedil; kimse, işin bu noktaya varacağına inanmıyordu. Hz. Zeyneb&#39;e atfedilen şu şiir eğer ger&ccedil;ekten ona ait ise,</p>\n\n<p>\n	&nbsp;&quot;Ey kalbimin par&ccedil;ası, bunun yazılmış ve takdir edilmiş olduğunu hi&ccedil; de d&uuml;ş&uuml;nmedim.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Hi&ccedil; kuşkusuz bu inanmamazlık ve kabul edemeyişi g&ouml;stermektedir ve halkın t&uuml;m&uuml;n&uuml;n d&uuml;ş&uuml;nd&uuml;ğ&uuml; de bu idi. Ansızın siyasetin başka bir siyaset ve şartların, sıkı tutma ve baskıların şimdiye kadar tahmin edilenin &ccedil;ok &uuml;st&uuml;nde olduğu hissedildi. Tasavvur bile edilmeyen şeyler ger&ccedil;ekleşti. Bunun i&ccedil;in şiddetli bir korku, t&uuml;m İslam d&uuml;nyasını sardı. Yalnızca Kufe&#39;de bu korku yaşanmadı O da sadece Tevvabin (t&ouml;vbe edenler) ve daha sonra ise Muhtar&#39;ın bereketinden dolayı idi. Halbuki Kerbela vakıası y&uuml;z&uuml;nden o g&uuml;nlerde Medine ve diğer yerlerde, hatta Mekke&#39;de Abdullah b. Z&uuml;beyr&#39;in Kerbela vakıasından kısa bir s&uuml;re sonra kıyam başlatmış olmasına rağmen oluşan korku, İslam d&uuml;nyasında benzerine rastlanmamış bir korkuydu. Irak ve Kufe&#39;de de her ne kadar Tevvabin<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a>[4] hareketi Hicri 64 ve 65 yıllarında, Irak&#39;ın durgun ve mahzun atmosferinde yeni bir hava estirdiyse de fakat onların son nefere kadar hepsinin şehid edilmesiyle yeniden korku ve baskı havası arttı ve Emevi makanizmasının d&uuml;şmanları olan Muhtar ve Mus&#39;ab b. Z&uuml;beyr birbirlerinin canına d&uuml;ş&uuml;p Mekke&#39;de bulunan Abdullah b. Z&uuml;beyr, Kufe&#39;de bulunan Ehli Beyt taraftarı Muhtar&#39;ı tahamm&uuml;l edemeyince ve Muhtar&#39;ın Mus&#39;ab b. Z&uuml;beyr tarafından &ouml;ld&uuml;r&uuml;lmesi ardından bu korku ve vahşet daha da artıp &uuml;mitler daha da azaldı. Bilahere Abdulmelik iş başına ge&ccedil;tikten kısa bir s&uuml;re sonra t&uuml;m İslam d&uuml;nyası Emeviler&#39;in sultasına ge&ccedil;ti. Abdulmelik tam 21 sene g&uuml;&ccedil;l&uuml; bir şekilde y&ouml;netimi elinde tuttu.</p>\n\n<p>\n	Burada &ouml;zellikle &quot;Harre&quot; macerasına değinmem gerek. M&uuml;slim b. Ukbe&#39;nin, Hicri 64 senesinde Medine&#39;ye saldırmasında korku ve paniğin daha da artması ve Ehli Beyt&#39;in tam anlamda gurbetliğe (yalnızlığa) itilmesine neden oldu. Bu hadisenin &ouml;zeti kısaca ş&ouml;yledir: Yezid, Hicri 62 senesinde, Şam&#39;ın komutanlarından tecr&uuml;besiz bir genci Medine&#39;ye atadı. Bu gen&ccedil; kendi zannıyla Medinelileri Yezid&#39;e ısındırmak (Yezid&#39;i onlara sevdirmek) i&ccedil;in Medine halkından bir grubu Şam&#39;a gidip orada Yezid&#39;le g&ouml;r&uuml;şmeye davet etti. Onlar da kalkıp Şam&#39;a gittiler ve orada Yezid&#39;le g&ouml;r&uuml;şt&uuml;ler. Yezid 50 il&acirc; 100 bin dirhem m&uuml;kafatlarla onları m&uuml;kafatlandırdı. Fakat ya sahabi veya sahabi &ccedil;ocuğu olan bu grubun efradı, Yezid&#39;in teşkilatını (şatafatını) g&ouml;r&uuml;nce ona karşı daha da &ouml;fkelenip değişerek Medine&#39;ye geri d&ouml;nd&uuml;ler. Ğasilul Melaike (meleklerin yıkadığı) olan Hanzala&#39;nın oğlu Abdullah, emirlik iddiasıyla&nbsp; kıyam edip, Medine&#39;yi merkezi h&uuml;kumetten ayrı ilan etti. Yezid de M&uuml;slim b. Ukbeyi kıyamı sindirmek i&ccedil;in Medine&#39;ye g&ouml;nderdi. Medine&#39;de &ouml;yle bir facia oluşturdular ki, tarih kitaplarında ağlatıcı ve bu trajedik d&ouml;nem, halkın daha fazla korku, vahşet ve paniğe kapılmasına neden oldu.</p>\n\n<h3>\n	2 Fikri &Ccedil;&ouml;k&uuml;ş:</h3>\n\n<p>\n	Bu korku ve vahşetin yanında bir diğer fakt&ouml;r daha bulunuyordu. O da İslam d&uuml;nyasının d&ouml;rt bir yanında ge&ccedil;en yirmi yıllık s&uuml;re i&ccedil;erisinde dini talimata (eğitime) ilgisizlikten kaynaklanan fikri &ccedil;&ouml;k&uuml;ş idi. Hicri 40&#39;ıncı yıldan sonraki yirmi yıllık d&ouml;nem i&ccedil;erisinde, din ve iman talimi (eğitimi), ayetlerin tefsiri ve Peygamber&#39;in ağzından ger&ccedil;eklerin beyan edilmesi o kadar azalmıştı ki, halk inan&ccedil; ve iman prensipleri a&ccedil;ısından olduk&ccedil;a boşalmış ve i&ccedil;ten &ccedil;&uuml;r&uuml;m&uuml;şt&uuml;. İnsan o d&ouml;nem halkının yaşantısını mikroskobik bir şekilde inceleyip, tarih ve &ccedil;eşitli rivayetleri m&uuml;lahaza edip değerlendirdiğinde bu konu daha bir a&ccedil;ıklık kazanmış olur. Tabii ki toplumda alimler, kariler, muhaddisler ve mukeddesat&ccedil;ılar vardı. Onlar hakkında da bir şeyler s&ouml;yleyeceğim. Fakat halkın geneli imansızlık ve şiddetli bir inan&ccedil; zaafı ve sarsıntısına d&uuml;&ccedil;ar olmuşlardı. İş &ouml;yle bir aşamaya varmıştı ki, hilafet makanizmasının bazı uşakları, n&uuml;b&uuml;vvet &uuml;zerinde soru işareti bırakıyorlardı. Kitaplarda ş&ouml;yle ge&ccedil;mekte: Emevilerin &ccedil;ok al&ccedil;ak ve adi satılmışlarından biri olan Abdullah Kasr&icirc;, hilafetin n&uuml;b&uuml;vvetten &uuml;st&uuml;n olduğunu s&ouml;yl&uuml;yor ve buna şu şekilde istidlalde bulunuyordu: Siz bir kimseyi ailenizde yerinize tayin ediyorsunuz; bu mu size daha yakın, yoksa kendisi aracılığıyla birine mesaj g&ouml;nderdiğiniz kimse mi? A&ccedil;ıktır ki, ailenizde yerinize tayin ettiğiniz kimse size daha yakındır. &Ouml;yleyse Allah&#39;ın halifesi (Resulullah&#39;ın halifesi de demiyorlardı) Allah&#39;ın Resul&uuml;&#39;nden daha y&uuml;cedir!</p>\n\n<p>\n	&nbsp;Bu s&ouml;zleri Halid b. Abdullah Kasr&icirc; diyordu, muhakkak diğerleri de diyorlardı. Ben, Emeviler ve Abbasiler d&ouml;nemi şairlerinin şiirlerini tetkik ettiğimde, Abdulmelik d&ouml;neminden itibaren &quot;halifetullah&quot; tabirinin şiirlerde tekrarlandığını g&ouml;rd&uuml;m. &Ouml;yle ki insan bu halifenin, Peygamber halifesi olduğunu da unuttuğunu g&ouml;zlemiyor. Abbasiler d&ouml;nemine kadar bu durum devam etmiştir. Beşşar b. Burd&#39;un, Yakub b. Davud ve Mansur&#39;un hicvinde s&ouml;ylemiş olduğu şiirde de bu tabir ge&ccedil;miştir. Yani halifeyi yerip taşlamak istedikleri zaman dahi, &quot;halifetullah&quot; tabirini kullanıyorlardı.</p>\n\n<p>\n	O zamanın, Cerir, Ferazdak, Nesib ve diğerleri gibi y&uuml;zlerce b&uuml;y&uuml;k ve meşhur şairi, halifeyi &ouml;v&uuml;c&uuml; şiirlerinde &quot;halifetullah&quot; tabirini kullanıyorlardı. Bu, halkın inan&ccedil;larından bir n&uuml;muneydi. Dinin temel prensiplerine olan iman, bu derece gevşemişti.</p>\n\n<h3>\n	3 Ahlak&icirc; Bozukluk:</h3>\n\n<p>\n	Halkın ahlakı da şiddetli bir şekilde harap olmuştu. Ebul Ferec&#39;in &quot;el-Eğani&quot; kitabını m&uuml;talaa ettiğimde &ouml;nemli bir nokta g&ouml;z&uuml;me &ccedil;arptı. O nokta şudur: Hicri 80 ve 90 yıllarıyla elli ve altmış sene sonrasına kadar, en b&uuml;y&uuml;k şarkıcılar, &ccedil;algıcılar, ayyaşlar ve d&uuml;nya zevki peşinde olanlar ya Medine&#39;den veyahut da Mekke&#39;den idiler. Şam&#39;da halifenin canı sıkılıp, m&uuml;zik arzulayıp se&ccedil;kin bir şarkıcı ve &ccedil;algıcı istediğinde, meşhur şarkıcı ve &ccedil;algıcılar ile se&ccedil;kin m&uuml;zisyenler ve ses sanatk&acirc;rlarının merkezine d&ouml;n&uuml;şen Mekke ve Medine&#39;den birisini Şam&#39;a getiriyorlardı. En k&ouml;t&uuml;, en sa&ccedil;ma ve boş şiir s&ouml;yleyen şairler, Mekke ve Medine&#39;de idiler. İlahi vahyin nazil olduğu yer, fuhuş ve ahlaksızlık yuvasına d&ouml;n&uuml;şm&uuml;şt&uuml;. Bizim Mekke ve Medine ile ilgili bu acı ger&ccedil;ekleri bilmemiz iyidir. Maalesef İmamlar ile ilgili yaygın eserlerimizde b&ouml;yle şeylerden bir haber yok. Mekke&#39;de &Ouml;mer b. Ebi Rabia isimli bir şair vardı. Perdesizce ve &ccedil;ekinmeden her t&uuml;rl&uuml; sa&ccedil;malığı ve boş lafı, şiir sanatı ve g&uuml;c&uuml;n&uuml;n doruk noktasında s&ouml;yleyebilen şairlerden biriydi. Onun maceraları ve bu tip şairlerin ne yaptıkları, o g&uuml;nlerin gamlı tarihinin bir faslını oluşturmaktadır. Tavaf, şeytan taşlanması ve diğer mukaddes sahneler, onların sa&ccedil;malıkları ve ahlaksızlıklarına şahid oluyordu.</p>\n\n<p>\n	Bu &Ouml;mer b. Ebi Rabia &ouml;ld&uuml;ğ&uuml;nde ravi, Medine&#39;de genel yasın yaşandığını ve Medine caddelerinde halkın ağladığını ve gittiğin her yerde gen&ccedil;lerden bir topluluğun oturmuş &Ouml;mer b. Ebi Rabia&#39;nın &ouml;l&uuml;m&uuml;ne &uuml;z&uuml;ld&uuml;klerini s&ouml;ylemekte. Ravi daha sonra ş&ouml;yle diyor: G&ouml;zyaşı d&ouml;k&uuml;p ağlar sızlar halde, iş i&ccedil;in evinden &ccedil;ıkan bir cariye g&ouml;rd&uuml;m. Cariye, gen&ccedil;lerden bir gruba rastlayınca ondan niye bu kadar ağlıyorsun, diye sordular. Cariye, bu adam (&Ouml;mer) elden gitti, bunun i&ccedil;in ağlıyorum, dedi. Gen&ccedil;lerden birisi, fazla &uuml;z&uuml;lme, Haris b. Halid Mahzumi adında bir şair Mekke&#39;de var. O da &Ouml;mer b. Ebi Rabia gibi şiir s&ouml;yl&uuml;yor, deyip onun şiirlerinden birini okudu. Cariye bu şiiri işittiğinde g&ouml;zyaşlarını silip ş&ouml;yle dedi: &quot;Haremini boş bırakmayan Allah&#39;a ş&uuml;k&uuml;rler olsun!!&quot; İşte Medine halkının ahlaki durumu bu idi. Mekke ve Medine halkının gece partileri hakkında kitaplarda anlatılmış olan bir&ccedil;ok şey g&ouml;r&uuml;yorsunuz. Sadece toplumun alt ve adi sınıflarının fertleri arasında değil, her t&uuml;rl&uuml; halk kitlesinin bireyleri arasında durum bundan ibaretti. Eş&#39;ab b. Tamma gibi şair ve palya&ccedil;o olmakla meşhur olan a&ccedil;, dilenci ve bedbaht birisi ile &ccedil;arşı pazar halkından tut, Kureyş&#39;in ve hatta Haşimoğulları&#39;nın &ouml;nde gelenlerinin &ccedil;ocukları arasında da aynı durum yaşanıyor ve partiler d&uuml;zenleniyordu. Gerek kadın ve gerekse erkek olsun, Kureyş&#39;in &ouml;nde gelenlerinin &ccedil;oğusu bu fuhuş bataklığında boğulmuş kimselerdendiler. Bu şahsın (Haris b. Halid&#39;in) emirliği d&ouml;neminde, bir g&uuml;n Talha&#39;nın kızı Aişe tavafla meşgul idi ve bu emir ona g&ouml;n&uuml;l vermişti. Ezan vakti oldu, o hanım; s&ouml;yle tavafım bitmeden ezan okumasınlar, dedi. Haris ikindi ezanı okumamaları emrini verdi. &quot;Sen tavaf etmekte olan bir kimsenin hatırı i&ccedil;in halkın namazının ertelenmesi emrini mi veriyorsun?&quot; diye ona itiraz edildi. Haris, Allah&#39;a yemin ederim ki, eğer yarın sabaha kadar tavafı s&uuml;rm&uuml;ş olsaydı ezan okumamalarını s&ouml;yleyecektim, diye cevap verdi!!</p>\n\n<h3>\n	4 Siyasi Bozukluk:</h3>\n\n<p>\n	İşte o zamanın durumu bundan ibaret. Fikri durum &ouml;yle; ahlaki bozukluk o derecede. Bu ikisinden ayrı olarak, siyasi bozukluk da bir diğer fakt&ouml;r idi. B&uuml;y&uuml;k şahsiyetlerin geneli, h&uuml;kumet adamları tarafından sağlanan maddi istekler ahırında otlanıyorlardı. Daha &ouml;nceleri İmam Seccad&#39;ın (a.s) talebesi olan Muhammed b. Şehabı Z&uuml;hri, &ouml;yle bir duruma d&uuml;ş&uuml;yor ki, İmam Seccad&#39;ın (a.s) o meşhur mektubu kendisine g&ouml;nderiliyor. Aslında bu mektup tarih i&ccedil;indir ve onun ne gibi bağlılıklara kapıldığını ve Muhammed b. Şehab gibilerinin &ccedil;ok olduğunu g&ouml;stermektedir. Merhum Meclisi, İbni Ebil Hadid&#39;den naklen &uuml;rpertici bir konuyu nakletmektedir.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><sup><sup>[5]</sup></sup></a> Merhum Meclisi, &quot;Bihar&uuml;l Envar&quot; adlı kitabında Cabir&#39;den naklen İmam Seccad&#39;ın (a.s) ş&ouml;yle buyurduğunu yazmıştır:</p>\n\n<p>\n	&quot;Halkla ne yapacağımızı bilmiyoruz; Allah Resul&uuml;&#39;nden (s.a.a) işittiğimizi s&ouml;ylediğimizde g&uuml;l&uuml;yorlardı; mevcut durumu g&ouml;r&uuml;nce de sessiz kalamıyoruz.&quot;</p>\n\n<p>\n	Kabul etmedikleri gibi, bir de alay ederek g&uuml;l&uuml;yorlardı. Daha sonra bir macerayı nakletmektedir. Ş&ouml;yle ki: İmam Seccad (a.s) bir topluluğa bir hadis nakletti, o topluluk arasında bulunan birisi alay edip, kabul etmedi. Daha sonra Said b. M&uuml;seyyeb ve Z&uuml;hri hakkında onların sapıklardan olduğunu s&ouml;yl&uuml;yor. (Elbette ben Said b. M&uuml;seyyeb konusunda bunu kabul etmiyorum; &ccedil;&uuml;nk&uuml; onun İmam&#39;ın yaranlarından olduğuna dair bir&ccedil;ok delil vardır. Ama Z&uuml;hri ve diğer bir&ccedil;okları konusunda durum b&ouml;yle idi.) Daha sonra İbni Ebil Hadid&#39;in o zamanın b&uuml;y&uuml;kleri ve &ouml;nde gelen şahsiyetlerinden bir&ccedil;oklarının ismini getirdiğini ve bunların hepsinin Ehli Beyt&#39;ten sapık (kopuk) olduğunu kaydederek İmam Seccad&#39;ın (a.s) ş&ouml;yle buyurduğunu yazmakta:</p>\n\n<p>\n	&quot;Mekke ve Medine&#39;de bizi sevecek yirmi kişi yoktur.&quot;</p>\n\n<p>\n	İşte İmam Seccad&#39;ın (a.s) o b&uuml;y&uuml;k işi başlatmak istediği d&ouml;nemin durumu buydu.</p>\n\n<h2>\n	&nbsp;İmam Seccad&#39;ın Sorumluluğu</h2>\n\n<p>\n	İmam eğer o hedefi y&uuml;r&uuml;tmek (takip etmek) isterse, &uuml;&ccedil; sorumluluk altında olduğunu hisseder:</p>\n\n<p>\n	<strong>Birincisi:</strong> Zamanın insanlarına dini bilgileri vermesi gerek. Biz eğer İslami bir h&uuml;kumet kurmak istersek, halkı dini bilgiye aşina etmeden b&ouml;yle bir h&uuml;kumetin oluşumuna &uuml;mit besleyemeyiz. Buna binaen ilk iş, halka dini bilgilerin &ouml;ğretilmesidir.</p>\n\n<p>\n	<strong>İkincisi:</strong> Terkedilmiş ve tamamen zihinlerden uzaklaştırılmış veya k&ouml;t&uuml; bir şekilde mana edilmiş olan imamet meselesinin halka a&ccedil;ıklanıp halkın zihinlerinde yeniden onarılması gerek. İmamet ne demektir? Kimin imam olması gerek? İmamın ne gibi şartları haiz olması gerek? &Ccedil;&uuml;nk&uuml; her ne olursa olsun, toplumun bir imamı vardı; o da Abdulmelik idi. Halk onu imam biliyordu, toplumun &ouml;nderi idi. Daha sonraki bahiste (imam mevzusunda) arzedeceğim gibi bizim son birka&ccedil; asır boyunca imam mefhumundan anlamış olduğumuz, İslam&#39;ın ilk yıllarındaki imam mefhumundan tamamen farklıdır. O zaman Ehli Beyt imamlarının (a.s) hem muhalifleri ve hem de taraftarlarının, imam mefhumundan anladıkları bizim bu g&uuml;n İslam Cumhuriyeti&#39;nde bildiğimiz mefhumun aynısıydı. Biz imamı &uuml;mmet (&uuml;mmetin imamı), milletin rehberi, yani din ve d&uuml;nyanın hakimi diyoruz.</p>\n\n<p>\n	Oysa bizim son iki &uuml;&ccedil; asır i&ccedil;erisinde, imam mefhumundan anladığımız başka bir şey idi. Hakim (y&ouml;netici) isminde toplumda birisi var, o halktan vergi alıyor, halkı savaşa g&ouml;t&uuml;r&uuml;yor, halkı barışa &ccedil;ağırıyor, halkın işlerine bakıyor, devlet dairelerine &ccedil;eki d&uuml;zen veriyor, devlet kuruyor ve kanunları a&ccedil;ıp daraltıyor (kabz u bast ediyor). &Ouml;te yandan alim denilen bir kimse vardır. O da halkın namazını d&uuml;zeltiyor ve g&uuml;c&uuml; yettiği kadar buna benzer işler yapıyor. İmam Seccad (a.s) da kendi d&ouml;neminde daha sonraki d&ouml;nemlerin alimi pozisyonundaydı. Halife kendi işini yapıyordu; o da ya halkın dinini veya da ahlakını d&uuml;zeltiyordu. Son asırlar boyunca bizim imam mefhumundan anladığımız bu olmuştur.</p>\n\n<p>\n	Halbuki İslam&#39;ın ilk yıllarında herkesin imam mefhumundan anladığı bundan farklıydı. İmam, yani toplumun &ouml;nderi, din ve d&uuml;nya &ouml;nderi. Emeviler b&ouml;yle bir makam iddiasındaydılar. D&uuml;nyanın keyif ve lezzetinde gark olmuş o mahmurların (ayyaşların) hepsi bu iddiada bulunuyorlardı. Onlar da kendilerini imam diye niteliyorlardı. Vaktimiz olursa, inşaallah bu alanda da konuşacağım. Diyeceğim o ki, toplumun imamı vardı, o da Abd&uuml;lmelik idi. İmam Seccad&#39;ın halka imametin anlamı, imametin y&ouml;n&uuml;, imametin şartları, imamda olması lazım ve zorunlu olan şeyler ve olmadığı takdirde kimsenin imam olamayacağı şeyleri anlatması gerekiyordu. Kısacası imamet meselesini a&ccedil;ıklaması lazımdı.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;:</strong> Ben imamım, yani orada (hilafet makamında) oturması gereken benim, demesi gerek.</p>\n\n<p>\n	&nbsp;İmam Seccad&#39;ın (a.s) yapması gereken bu &uuml;&ccedil; iş idi. İmam, en fazla birinci iş i&ccedil;in &ccedil;aba g&ouml;stermiştir. S&ouml;ylediğim gibi durum &ouml;yle bir durum idi ki, ben imamım, demesine sıra gelmiyordu. Halkın dininin ve ahlakının d&uuml;zelmesi ve bu fesat bataklığından &ccedil;ıkması gerekiyordu. Dinin &ouml;z&uuml;n&uuml;n &ouml;z&uuml; ve asıl ruhu olan manevi y&ouml;nelişin yeniden toplumda ihya edilmesi gerekiyordu. Bunun i&ccedil;indir ki, İmam Seccad&#39;ın (a.s) yaşantısı ve s&ouml;zlerinin z&uuml;hd (d&uuml;nyadan y&uuml;z &ccedil;evirmek) etrafında olduğunu g&ouml;r&uuml;yorsunuz; hepsi z&uuml;hd. Hatta siyasi hedeflerle ilgili bir konuşmanın başlangıcında dahi ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;D&uuml;nya konusunda z&acirc;hid olan ondan y&uuml;z &ccedil;evirip ahirete y&ouml;nelenlerin alameti...&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	Veya kısa s&ouml;zlerinden birinde herkes i&ccedil;in cazip olan d&uuml;nyanın maddi rengi ve helmesini ş&ouml;yle tavsif etmektedir:</p>\n\n<p>\n	&quot;Bu leşi kendi ehline bırakacak bir h&uuml;r (insan) yok mu? Nefislerinizin karşılığı cennettir, sakın onu başka şeye satmayın.&quot;</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) s&ouml;zlerinin &ccedil;oğu z&uuml;hd ve marifet ile ilgilidir. Fakat marifeti (Allah&#39;ı ve dini tanımayı) dua kalıbında beyan ediyor. &Ccedil;&uuml;nk&uuml; s&ouml;ylediğimiz gibi o zamanın boğucu ve musait olmayan durumu, İmam Seccad&#39;ın (a.s) o halk ile a&ccedil;ık&ccedil;a konuşmasına izin vermiyordu. H&uuml;kumet erk&acirc;nları ( makanizmaları) bırakmadığı gibi halk da istemiyordu. Zaten toplum liyakatı olmayan, yok olmuş ve zayi edilmiş bir toplum idi; onarılması gerekiyordu. İmam Seccad&#39;ın (a.s) Hicri 61 yılından 95 yılına kadarki 3435 senelik yaşantısı bu şekilde ge&ccedil;ti.</p>\n\n<p>\n	İmam Seccad&#39;ın (a.s) s&ouml;zlerinde kadro oluşturmaya da ilgi g&ouml;sterilmiştir. Değerli &quot;Tuhaful Ukul&quot; kitabında İmam Seccad&#39;dan (a.s) birka&ccedil; uzun s&ouml;z nakledilmiştir. Ben, eğer var ise, İmam Seccad&#39;dan (a.s) bu gibi s&ouml;zlerin başka n&uuml;munelerini bulmak i&ccedil;in diğer kitaplara bakmadım ve olacağını veya pek fazla olacağını da tahmin etmiyorum. Kısa s&ouml;zlerini demiyorum. Tuhaful Ukul&#39;da İmam hazretlerinden nakledilen iki &uuml;&ccedil; ayrıntılı hadisin dışında, uzun s&ouml;zlerinin olacağını zannetmiyorum. Bu hadislerin dili ve hitap şekli, İmam Seccad&#39;ın (a.s) yaptığı işi g&ouml;stermektedir. O &uuml;&ccedil; hadisten birisinin halkın geneline hitap edildiği bellidir. &Ccedil;&uuml;nk&uuml; &quot;Ey insanlar&quot; hitabıyla başlıyor.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\"><sup><sup>[7]</sup></sup></a> Bu hitapta İslami maarif (&ouml;ğretiler) hatırlatılıyor. İmam hazretleri bu ayrıntılı hadiste ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&quot;İnsanı mezara koyduklarında rabbinin kim olduğunu, peygamberinin kim olduğunu, dinin ne olduğunu ve imamının kim olduğunu ondan sorarlar.&quot;</p>\n\n<p>\n	Bu dil, imamın tebliğat şemsiyesi altında bulunan avam halkın derdine değen, yumuşak ve hafif bir dil idi. Ama bir diğer hadis ise başka bir şekilde başlamakta ve i&ccedil;eriği de hadisin havasa ait olduğunu g&ouml;stermektedir. Hadis şu şekilde başlıyor:</p>\n\n<p>\n	&quot;Zalimlerin hileleri, kıskan&ccedil;ların haddini aşmaları ve zalimlerin zulm&uuml;ne karşı bizler ve sizler i&ccedil;in Allah yeterlidir, tağutlar sizi fitneye d&uuml;ş&uuml;rmesinler.&quot;</p>\n\n<p>\n	Bu dil halkın geneli ile ilgili değildir, &ouml;zel bir gruba ait olduğu bellidir. &Uuml;&ccedil;&uuml;nc&uuml; bir dil kullanımı daha vardır ve bazı konularından bunun daha sınırlı bir topluluk ve daha se&ccedil;kin ve yakın kimselerle ilgili olduğu anlaşılmaktadır. Şayet bu dilin (ahengin) muhatapları imametin sırlarını ve imamın hedefli &ccedil;abalarını bilen gruptur ve bunlar imamın mahremleri z&uuml;mresinden idiler. Bu grup i&ccedil;in kullanılan dilde, dostlara y&ouml;nelik hitap ş&ouml;yle başlıyor:</p>\n\n<p>\n	&quot;D&uuml;nya konusunda zahid olan, ondan y&uuml;z &ccedil;evirip ahirete y&ouml;nelenlerin alameti şudur: Kendilerinin istediğini (ahireti) istemiyen dost ve arkadaşlarını terkederler.&quot;</p>\n\n<p>\n	İmamın bu s&uuml;re i&ccedil;erisinde veya muhtelif d&ouml;nemlerde veya muhtelif topluluklara hitaben iki &uuml;&ccedil; &ccedil;eşit beyan tarzı ve talimatının olduğunu tahmin etmek m&uuml;mk&uuml;nd&uuml;r. Bazı beyanları o şekilde; bazı beyanları da bu şekilde. Bazılarında hakim makanizma ve zamanın tağutuna işaret edilmekte; diğer bazılarında ise genel konular ve İslami meselelerin a&ccedil;ıklanmasıyla yetinilmiş ve başka bir şey g&uuml;ndeme getirilmemiştir. İşte&nbsp; İmam Seccad&#39;ın 35 yıllık yaşantısı. Bu s&uuml;re i&ccedil;erisinde İmam yavaş yavaş o karanlık ve zulmet &ccedil;evreyi, o gafil ve habersiz insanları bir taraftan şehvetin pen&ccedil;esinden ve &ouml;te yandan zalim makanizmaların sultasıyla bu makanizmalara bağlı alimlerin kemendinden kurtarıp kurtuluşa erdiriyordu. Genel olarak İmam, geleceğin işlerine temel olabilecek m&uuml;&#39;min, ilgi duyan salih bir topluluk oluşturmaya &ccedil;alışıyordu. Tabii ki İmam hazretlerinin yaşamının ayrıntılarıyla ilgili bahis ve konuşma saatlerce zaman gerektirmektedir. Zamanın kısıtlılığından dolayı şimdilik bu kadarıyla yetiniyorum.</p>\n\n<h2>\n	&nbsp;İmam B&acirc;kır&#39;ın D&ouml;nemi</h2>\n\n<p>\n	Daha sonra sıra İmam B&acirc;kır&#39;a (a.s) geliyor. İmam B&acirc;kır&#39;ın (a.s) yaşamında aynı rotanın uzantısını m&uuml;şahede ediyoruz. Şu farkla ki, İmam B&acirc;kır (a.s) d&ouml;neminde durum daha iyi olmuştu ve bu d&ouml;nemde dini eğitim ve İslami &ouml;ğretilere daha fazla ağırlık veriliyordu.</p>\n\n<p>\n	İlk olarak, halk artık Peygamber&#39;in (s.a.a) Ehli Beyt&#39;ine daha &ouml;nceleri olduğu gibi ilgisiz ve şefkatsiz değildi. İmam B&acirc;kır (a.s) Medine camisine girdiğinde s&uuml;rekli olarak bir grup onun etrafında halka kurup onun ilminden yararlanıyordu. Ravinin biri ş&ouml;yle diyor: &quot;İmam B&acirc;kır&#39;ı (a.s) Medine camisinde g&ouml;rd&uuml;m. Etrafında Horasan ehli ve diğer yerlerden kimseler vardı. Uzak memleketlerden, Horasan ve başka yerlerden bir grup onun etrafında toplanmışlardı.&quot; Bu, tebliğatın dalgalar gibi İslam d&uuml;nyasının d&ouml;rt bir yanına yayılmakta olduğunu ve uzak b&ouml;lgelerde yaşayan insanların g&ouml;nl&uuml;n&uuml;n Ehli Beyt&#39;e yaklaşmakta olduğunu g&ouml;stermektedir. Bir başka rivayette ş&ouml;yle denilmiştir: &quot;Horasan ehli onun etrafında oturup kendisini aralarına almışlardı ve İmam helal ve haram meseleler konusunda onlara konuşuyordu.&quot; Zamanın b&uuml;y&uuml;k alimleri İmam B&acirc;kır&#39;dan (a.s) ders alıyorlar, ondan yararlanıyorlardı. İbni Abbas&#39;ın talabesi olan İkrime gibi meşhur bir şahsiyet, İmam B&acirc;kır&#39;ın (a.s) yanına hadis &ouml;ğrenmeye geldiğinde (belki de İmam&#39;ı imtihan i&ccedil;in geliyordu) elleri ayakları titriyor ve İmam&#39;ın kucağına d&uuml;ş&uuml;yor. Daha sonra kendisi de buna şaşırarak ş&ouml;yle diyor: &quot;Ben İbni Abbas gibi b&uuml;y&uuml;kleri g&ouml;rd&uuml;m ve onlardan hadis işittim, ama ey Resulullah&#39;ın (s.a.a) oğlu, senin karşında bana hasıl olan halet (durum) asla baş g&ouml;stermemişti.&quot;</p>\n\n<p>\n	Bakın İmam B&acirc;kır (a.s) ona şunu buyuruyor:</p>\n\n<p>\n	&quot;Yazıklar olsun sana ey Şamlıların k&ouml;lesi! Sen Allah&#39;ın isminin zikredilmesi ve y&uuml;celtilmesine izin verdiği evleri karşısında bulunuyorsun.&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Senin karşında maneviyatın azameti vardır, bunun i&ccedil;indir ki b&ouml;yle titriyorsun ey Şamlıların k&uuml;&ccedil;&uuml;k k&ouml;lesi.</p>\n\n<p>\n	Zamanın fakihlerinin, b&uuml;y&uuml;klerinden olan Ebu Hanife gibi birisi, İmam B&acirc;kır&#39;ın (a.s) yanına gelip ondan dini ahk&acirc;m ve bilgileri &ouml;ğreniyordu. Diğer bir&ccedil;ok alim İmam B&acirc;kır&#39;ın&nbsp; (a.s) talebesiydi. İmam B&acirc;kır&#39;ın (a.s) ilmi &uuml;n&uuml; d&uuml;nyanın her tarafına ve d&uuml;nyanın her bucağına yayılıyor ve İmam, &quot;B&acirc;kırul Ulum&quot; (ilimlerin yarıcısı) sıfatıyla ş&ouml;hret kazanıyor.</p>\n\n<p>\n	İmam B&acirc;kır (a.s) d&ouml;neminde sosyal durumun, halkın duygusal durumunun ve imamlara (a.s) olan saygılarının ne kadar değiştiğini g&ouml;r&uuml;yorsunuz. Bu arada İmam B&acirc;kır&#39;ın (a.s) siyasi haraketinin de daha şiddetli olduğunu g&ouml;r&uuml;yoruz. Yani İmam Seccad&#39;ın (a.s) Abdulmelik karşısında muhalefete karine olabilecek bir s&ouml;z&uuml;, kaba bir lafı veya herhangi bir sertliği yoktur. Abdulmelik herhangi bir konu hakkında İmam Seccad&#39;a (a.s) mektup yazar ve İmam da onun cevabını verirdi. Tabii ki Peygamber oğlunun cevabı s&uuml;rekli olarak muhkem, metin ve kırıcı bir nitelik taşıyordu. Fakat bu cevaplarda d&uuml;şmanca a&ccedil;ık bir saldırı yoktur. Fakat İmam B&acirc;kır (a.s) hakkında bu durum başkadır. İmam B&acirc;kır&#39;ın (a.s) hareketi, Hişam b. Abdulmelik&#39;i vahşete sokacak nitelikteydi. İmam&#39;ın g&ouml;zaltında olması gerektiğini anlayıp onu Şam&#39;a g&ouml;t&uuml;rmek istiyor. Elbette İmam Seccad&#39;ı (a.s) da imameti d&ouml;neminde (Kerbela&#39;dan başlayan birinci defadan sonra) zincire vurarak Şam&#39;a g&ouml;t&uuml;rd&uuml;ler. Ama oranın durumu başka idi ve İmam Seccad (a.s) daha temkinli bir tavır sergiliyordu. Fakat İmam B&acirc;kır d&ouml;neminde dil tonunun daha da sertleştiğini g&ouml;r&uuml;yoruz</p>\n\n<p>\n	Ben, İmam B&acirc;kır&#39;ın (a.s) ashabıyla yaptığı m&uuml;zakerelerde, h&uuml;kumet, hilafet ve imamete &ccedil;ağrı belirtilerinin, hatta gelecek ile ilgili m&uuml;jdenin bulunduğu birka&ccedil; rivayet g&ouml;rd&uuml;m.</p>\n\n<p>\n	Rivayetlerden biri Bihar&uuml;l Envar&#39;da şu muhteva ile nakledilen rivayettir:</p>\n\n<p>\n	&quot;Ebu Cafer&#39;in (İmam B&acirc;kır) (a.s) evi bir toplulukla dolu idi. Bastonuna dayanmış yaşlı bir adam geldi, selam verip muhabbetini dile getirdikten sonra İmam B&acirc;kır&#39;ın (a.s) yanında oturup ş&ouml;yle dedi: &quot;Acaba benim sizin zafer d&ouml;neminizi g&ouml;receğime &uuml;mit var mı? &Ccedil;&uuml;nk&uuml; ben sizin emrinizin, yani h&uuml;kumet d&ouml;neminizin gelmesini bekliyorum? (&quot;Emr, bu emir, emriniz&quot; gibi bu d&ouml;nemin tabirleri gerek imamlarla ashabı arasında olsun ve gerekse muhaliflerin arasında olsun, h&uuml;kumet anlamına gelmektedir. &Ouml;rneğin Harun&#39;un Me&#39;mun&#39;a olan şu s&ouml;z&uuml;nde de &quot;Allah&#39;a yemin ederim ki eğer bu emir (h&uuml;kumet) konusunda benimle &ccedil;ekişirse...&quot; &quot;bu emir&quot; tabiri hilafet ve imamet i&ccedil;in kullanılmıştır. &Ouml;yleyse &quot;emrinizi bekliyorum&quot; yani &quot;hilafetinizi bekliyorum&quot;.) Yaşlı adamın &quot;Benim o g&uuml;ne kavuşup o g&uuml;n&uuml; g&ouml;rmemi &uuml;mit ediyor musun?&quot; şeklindeki sorusuna İmam ş&ouml;yle cevap veriyor: <strong>&quot;Aynı bu soru Ali b. H&uuml;seyin&#39;den (Zeyn&uuml;l Abidin&#39;den) de sorulmuştu. </strong>(Tabii ki biz bunu İmam Seccad&#39;ın rivayetlerinde g&ouml;remiyoruz. Anlaşılan şu ki eğer İmam Seccad (a.s) kalabalık bir topluluk i&ccedil;erisinde bu konuyu dile getirmiş olsaydı başkaları işitir ve bize de ulaşırdı. B&uuml;y&uuml;k bir ihtimalle İmam Seccad&#39;ın (a.s) gizli bir şekilde s&ouml;ylemiş olduğunu, İmam B&acirc;kır (a.s) burada a&ccedil;ık&ccedil;a dile getirmektedir.)<strong> İmam Zeyn&uuml;l Abidin (a.s) ona şu cevabı vermişti:</strong></p>\n\n<p>\n	&nbsp;&quot;Eğer &ouml;l&uuml;rsen Peygamber ve evliya ile birlikte olacaksın, eğer yaşasan da bizimle olacaksın.&quot;</p>\n\n<p>\n	Gelecek konusunda şiileri &uuml;mitlendirecek bu t&uuml;r tabirler İmam B&acirc;kır&#39;ın (a.s) s&ouml;zlerinde vardır. Bir başka rivayette kıyam i&ccedil;in zaman belirlenmiştir; bu, ilgin&ccedil; bir şeydir. İyi bir senetle (rivayet zinciriyle), K&acirc;fi kitabında Ebu Hamzai Sumali&#39;den naklen ş&ouml;yle denilmiştir:</p>\n\n<p>\n	&quot;Allah Teala Hicri 70. seneyi Alevi (Hz. Ali&#39;nin (a.s) izinde olan) h&uuml;kumetinin teşkili i&ccedil;in mukadder kılmıştır. Ama H&uuml;seyin (a.s) &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;nden dolayı, Allah Teala halka gazaplandı ve h&uuml;kumetin teşkilini 140. seneye erteledi. Biz bu zamanı size s&ouml;yledik; sizler ise ifşa ettiniz ve &uuml;zerinizdeki gizlilik perdesini kaldırdınız. Bunun i&ccedil;in artık Allah Teala bize herhangi bir zaman belirlemedi. Allah istediği her şeyi mahv veya ispat eder ve yazılı kader onun elindedir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[9]</a>[11]</p>\n\n<p>\n	Ebu Hamza diyor ki: &quot;Ebu Abdillah (İmam Sadık) da bunun hakkında konuştu ve aynen b&ouml;yledir dedi.&quot;</p>\n\n<p>\n	Sene 140 İmam Sadık&#39;ın (a.s) hayatının sonlarına rastlamakta. Benim bu hadisi g&ouml;rmeden &ouml;nce imamların yaşantısının seyrinden algıladığım şeyin kendisiydi ve bana İmam Seccad&#39;ın (a.s) ve İmam B&acirc;kır&#39;ın (a.s) bu şekilde kurulması i&ccedil;in &ccedil;aba g&ouml;sterdikleri h&uuml;kumetin esasen (kural itibarıyla) İmam Sadık&#39;ın (a.s) d&ouml;nemine rastlayacağı g&ouml;r&uuml;n&uuml;yordu. İmam Sadık (a.s) 148 senesinde vefat etti. Bu vaad ise 140. sene i&ccedil;indir. 140 senesi daha &ouml;nce &ouml;nemini ve ne &ouml;l&ccedil;&uuml;de etkili olduğunu beyan ettiğim 135 senesinden sonra, yani Mansur&#39;un iş başına ge&ccedil;tiği yıla tekab&uuml;l etmektedir. Eğer Mansur iş başına ge&ccedil;meseydi veya Ben&icirc; Abbas olayı baş g&ouml;stermemiş olsaydı, g&uuml;ya normal ilahi takdir bu idi ki, 140 senesinde ilahi ve İslami h&uuml;kumet iş başına ge&ccedil;miş olsun. Tabii ki bu ayrı bir konudur, acaba imamlar b&ouml;yle bir geleceği bekliyorlar mıydı, yoksa ilahi kazanın başka olduğunu biliyorlar mıydı? Şimdi bu konuyu a&ccedil;mayacağım, bu konu kendi başına bahsimizin ayrı bir b&ouml;l&uuml;m&uuml;n&uuml; oluşturabilir. Şimdiki sohbetimin konusu İmam B&acirc;kır&#39;ın (a.s) durumu hakkındadır. İmam 140. senede ilahi d&uuml;zenin kurulmasının mukadder kılındığını s&ouml;yl&uuml;yor ve şu a&ccedil;ıklamada bulunuyor:</p>\n\n<p>\n	&nbsp;&quot;Biz onu size s&ouml;yledik, siz ifşa ettiniz ve y&uuml;ce Allah da onu erteledi.&quot;</p>\n\n<p>\n	Bu t&uuml;r &uuml;mitlerin verilmesi ve vaadlerin dile getirilmesi, İmam B&acirc;kır&#39;ın (a.s) d&ouml;neminin başlıca &ouml;zelliklerinden biridir.</p>\n\n<p>\n	Tabii ki İmam B&acirc;kır&#39;ın (a.s) yaşamından derli toplu bir tablo (g&ouml;r&uuml;nt&uuml;) elde etmek i&ccedil;in, saatlerce onun yaşamı hakkında konuşmak gerek. Ben bu konuda da uzun konuşmalar ve bahisler yapmışım. &Ouml;zetle s&ouml;ylersek İmam B&acirc;kır&#39;ın (a.s) yaşantısında siyasi m&uuml;cadele unsuru daha a&ccedil;ık ve nettir. Ancak silahlı m&uuml;cadele şeklinde değil. İmam&#39;ın kardeşi Zeyd b. Ali kendisine kıyam konusunda başvuruyor, İmam, kıyam etme diyor ve o da itaat ediyor. Bazılarının kendi tasavvurlarınca İmam&#39;ın, kıyam etme demesine rağmen kıyam ettiğinden dolayı Zeyd hazretlerine hakaret ettiği g&ouml;r&uuml;lmektedir, bu yanlış bir tasavvurdur. İmam B&acirc;kır (a.s), kıyam etme dediğinde o da itaat edip kıyam etmedi. Daha sonraları İmam Sadık (a.s) ile meşverette bulundu. İmam, kıyam etme demedi, aksine onu kıyama teşvik etti. Şehadetinden sonra da İmam Sadık (a.s), keşke ben de Zeyd ile olanlarla birlikte olsaydım, temennisinde bulundu. Bunun i&ccedil;in Hz. Zeyd&#39;in merhametsiz bir şekilde eleştirilmesinin gereksiz olduğunu d&uuml;ş&uuml;n&uuml;yorum. Evet, İmam B&acirc;kır (a.s) hazretleri silahlı kıyamı kabul etmediler, fakat siyasi m&uuml;cadele hayatında apa&ccedil;ıktı ve yaşamından bunu anlamak m&uuml;mk&uuml;nd&uuml;r. Halbuki İmam Secad&#39;ın (a.s) d&ouml;neminde g&ouml;zle g&ouml;r&uuml;lebilir siyasi bir m&uuml;cadele hissedilmiyor.</p>\n\n<p>\n	Bu b&uuml;y&uuml;k zatın yaşam d&ouml;nemi sona erdikten sonra, İmam hazretlerinin m&uuml;cadele hareketini Mina&#39;daki<a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><sup><sup>[10]</sup></sup></a> matem merasimiyle s&uuml;rd&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yoruz. Mina&#39;da kendisi i&ccedil;in on yıl ağlamalarını vasiyet ediyor.</p>\n\n<p>\n	Bu, aynı m&uuml;cadelenin devamıdır. İmam B&acirc;kır&#39;a ağlamak, o da Mina&#39;da, ne anlam taşımaktadır? İmamların (a.s) yaşamında ağlamaya tahrik edilen macera, İmam H&uuml;seyn&#39;in (a.s) macerasıdır. Bu konuda kesin, ikna edici, m&uuml;şahhas rivayetler vardır. Benim İmam Rıza&#39;nın (a.s) hareketi anından başka ağlandığı yeri hatırladığım yoktur. İmam Rıza (a.s) (Medine&#39;den Merv&#39;e) hareket ettiğinde kendisine ağlamaları i&ccedil;in ailesini etrafına topladı. Tabii ki bu, tamamen siyasi ve rotası belli olan manalı bir hareket idi, ve İmamın vefatından &ouml;ncesiyle ilgilidir. Ama İmam B&acirc;kır (a.s) hakkında ağlamaya emredilmesi şehadetinden sonrasıyla ilgilidir. İmam bu konuda vasiyette bulunuyor ve malından 800 dirhemi bu işi Mina&#39;da<a href=\"#_edn11\" name=\"_ednref11\" title=\"\"><sup><sup>[11]</sup></sup></a> yapmalarına ayırıyor. Mina Arafat&#39;tan farklıdır, Meş&#39;ar&uuml;l Haram ve Mekke&#39;nin kendisinden de farklıdır. Mekke&#39;de halk dağınık halde ve herkes kendi işiyle meşguld&uuml;r. Arafat ise bir sabahtan ikindiye kadardır, bundan fazla değil. Sabah geliyorlar, yorgundurlar, ikindiye doğru da kendi işlerine yetişmek i&ccedil;in aceleyle gidiyorlar. Meş&#39;ar ise gecenin birka&ccedil; saatidir, Mina yolunda bir ge&ccedil;ittir; ama Mina ard arda &uuml;&ccedil; gecedir. Bu &uuml;&ccedil; gece ve g&uuml;nd&uuml;zde g&uuml;nd&uuml;zleri kendilerini Mekke&#39;ye yetiştirip tekrar geceleyin geri d&ouml;nenlerin sayısı azdır. Genellikle orda kalınır. Bilhassa o zamanlarda ve o g&uuml;n&uuml;n şartlarında İslam d&uuml;nyasının d&ouml;rt bir yanından gelen binlerce kişi aslında &uuml;&ccedil; gece ve g&uuml;nd&uuml;z orada toplu haldeydiler.</p>\n\n<p>\n	Herkes kolayca buranın tebliğat i&ccedil;in m&uuml;nasip bir yer olduğunu anlayabilir. İslam d&uuml;nyasının baştan başına ulaşması gereken her mesajın burada g&uuml;ndeme gelmesi yerindedir. Bilhassa, radyo, televizyon, gazete ve diğer iletişim ara&ccedil;larının bulunmadığı o g&uuml;n&uuml;n şartlarında bu olduk&ccedil;a yerinde bir iş idi. Bir grup, Peygamber evlatlarından birisi i&ccedil;in ağladığında ister istemez orada bulunanların hepsi soracaklar ki, ni&ccedil;in ağlıyorsunuz? Birka&ccedil; yılın ge&ccedil;mesinden sonra her &ouml;len i&ccedil;in bu kadar ağlamazlar, ona zul&uuml;m m&uuml; olmuş? Kim ona zulmetmiştir? Ni&ccedil;in ona zul&uuml;m olmuştur? Bu t&uuml;r sorular s&ouml;z konusu olur. İşte bu olduk&ccedil;a dakik (ince d&uuml;ş&uuml;nen) ve hesaplı bir m&uuml;cadelecinin siyasi hareketidir.</p>\n\n<p>\n	İmam B&acirc;kır&#39;ın (a.s) siyasi yaşamında dikkatimi &ccedil;eken bir husus oldu; ş&ouml;yle ki: Hicri birinci asrın ilk yarısında, hilafet konusunda Ehli Beyt&#39;in dilinde dolaşan istidlallerin aynısını İmam B&acirc;kır (a.s) tekrarlıyor. O istidlallerin &ouml;zeti şudur:</p>\n\n<p>\n	&nbsp;Araplar, Peygamber y&uuml;z&uuml;nden acemlere karşı onur ve iftihar kazanmışlardır, Kureyş ise Peygamber y&uuml;z&uuml;nden Kureyş&#39;in dışındaki Araplara karşı iftihar kazanmıştır. Eğer bu doğru ise biz Peygamber&#39;in Ehli Beyt&#39;i ve yakınları b&ouml;ylece diğerlerine g&ouml;re Peygamber&#39;e daha yakın ve evlayız; bununla birlikte bizleri kenara itiyorlar. Eğer Peygamber, Kureyş&#39;in diğerlerine karşı iftihar vesilesi ve Arapların da acemlere karşı iftihar vesilesi ise, demek bizim de başkalarına karşı daha &uuml;st&uuml;n ve evla olmamıza sebep olmaktadır. Bu istidlal ilk asırda defalarca Ehli Beyt&#39;in (a.s) s&ouml;zlerinde tekrarlanmış olan bir istidlaldir. İmam B&acirc;kır&#39;ın (a.s) da, imamet d&ouml;nemi olan Hicri 95 ila 114 yılları arasında bu s&ouml;zleri tekrarladığını g&ouml;r&uuml;yoruz. Hilafet i&ccedil;in kanıt getirmek olduk&ccedil;a anlamlı bir şeydir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			1 el-F&uuml;sul&uuml;l M&uuml;himme, s.164.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			2 M&uuml;sevvide, Ben&icirc; Abbas&#39;ın teraftarlığını yapmak amacıyla siyah elbise giyenlere verilen addır.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			3 Bihar&uuml;l Envar, c.45, s. 115. &nbsp;</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			4 Tevvabin&#39;in şehadet yılı, b&uuml;y&uuml;k ihtimalle Hicri 65. yıldır.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			5 Bihar&uuml;l Envar, c.46, s. 142143.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			6 Nasihut Tevarih, c.2, İmam Seccad&#39;ın (a.s) hayatı, s.15. &nbsp;</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			7 Tuhaful Ukul, s. 249.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			8 Bihar&uuml;l Envar, c.46, s.258.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			9 Usul&uuml; K&acirc;fi, c.2, s.190.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			10 Bihar&uuml;l Envar, c.46, s.220. &nbsp;</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			11 Bihar&uuml;l Envar, c.46, s.220.</p>\n	</div>\n</div>','Masumların Yaşamında Mücadele Unsuru','','publish','closed','open','','masumlarin-yasaminda-mucadele-unsuru','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3333',0,'post','',0),(3334,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"right\">\n	<strong>Muntazar Kaim Mehdi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	Giriş:</h3>\n\n<p>\n	Bu makale, d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; i&ccedil;in &uuml;&ccedil; hususu s&ouml;z konusu etmektedir:</p>\n\n<p>\n	1) D&uuml;ş&uuml;ncenin se&ccedil;imi, 2) D&uuml;ş&uuml;ncenin gizlenmesi, 3) D&uuml;ş&uuml;ncenin a&ccedil;ıklanması ve propaganda edilmesi.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; husus ele alınırken dini d&uuml;ş&uuml;nce, din karşıtlığı ve din dışılık konuları ele alınıp incelenmektedir.Din karşıtı d&uuml;ş&uuml;nce i&ccedil;in d&ouml;rt husus zikredilmiştir: 1) K&uuml;fr&uuml;n izhar edilmesi, 2) Allah&rsquo;a ve dini liderlere iftira, 3) İrtidadın izhar edilmesi, 4) Sapkınlığa d&uuml;ş&uuml;rme. Sapkınlığa d&uuml;ş&uuml;rmenin yasaklanmasıyla ilgili olarak yedi akli, sekiz de nakli delil nakledilmekte ve bunların incelemesi yapılmaktadır. Sapkınlığı &ouml;nlemenin yolları hatırlatılarak bu b&ouml;l&uuml;m tamamlanmakta ve din dışı d&uuml;ş&uuml;nce ele alınıp incelenmektedir.</p>\n\n<p>\n	Bu makalenin sonunda aşağılayıcı, sapkınlığa d&uuml;ş&uuml;r&uuml;c&uuml; ve yıkıcı d&uuml;ş&uuml;ncelerin a&ccedil;ıklanmasının yasak oluşuna dair bir b&ouml;l&uuml;me yer verilmiştir.</p>\n\n<p>\n	&Ouml;zg&uuml;rl&uuml;k insanın en temel hakkıdır ve &ouml;zg&uuml;rl&uuml;k t&uuml;rleri arasında (bireysel &ouml;zg&uuml;rl&uuml;kler) ve bireysel &ouml;zg&uuml;rl&uuml;kler arasında d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; insani kemallere ulaşılabilmesi i&ccedil;in en zaruri bir vesiledir. (D&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;) herhangi bir d&uuml;ş&uuml;nceyi se&ccedil;me ve o d&uuml;ş&uuml;nceye sahip olma anlamına gelmektedir; ama bu d&uuml;ş&uuml;nceyi gizlemek ya da a&ccedil;ıklamak da genel olarak bu kapsam i&ccedil;erisinde yer almaktadır.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	Bazılarına g&ouml;re d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; Avrupa k&uuml;lt&uuml;r&uuml;nden ve Batı&rsquo;dan alınmıştır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> Avrupalıların bu meseledeki aşırılıklarının k&ouml;keni şu iki şeye dayanmaktadır. 1) Kilisenin halkın d&uuml;ş&uuml;ncelerine m&uuml;dahalesi ve d&uuml;ş&uuml;ncelerin denetlenmesi 2) Bazı Batılı filozofların din konusundaki g&ouml;r&uuml;şleri. Onlar dinin insanlığın oyalanması i&ccedil;in gerekli olduğuna inanmakla birlikte dinin hakikatine inanmamaktadırlar. Bu y&uuml;zden de insanın her t&uuml;rl&uuml; inancı se&ccedil;mekte serbest olduğunu s&ouml;ylemektedirler.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	Nasıl eylemlerde mutlak bir &ouml;zg&uuml;rl&uuml;k yoksa her d&uuml;ş&uuml;ncenin mutlak &ouml;zg&uuml;rl&uuml;ğ&uuml; de pratikte kendini yok etmekle sonu&ccedil;lanmaktadır. Bu y&uuml;zden her toplum d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; bir şekilde sınırlamaktadır. İsl&acirc;m&rsquo;ın bireysel &ouml;zg&uuml;rl&uuml;kleri tanıdığı bilinmektedir. (&Ouml;zg&uuml;rl&uuml;k ilkesine)<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a> dayanarak insan; inancında, ifadesinde ve eyleminde &ouml;zg&uuml;rd&uuml;r ve hi&ccedil; kimse bir inancı kabul etmeye, d&uuml;ş&uuml;ncesini a&ccedil;ıklamaya veya gizlemeye zorlanamaz. Bu ilke ş&uuml;phesiz bazı noktalarda da kayıt altına alınmıştır. Bu makalede d&uuml;ş&uuml;nce &ouml;zg&uuml;l&uuml;ğ&uuml;n&uuml;n genişliği a&ccedil;ıklandıktan sonra onu kayıt altına alan noktalara da değinilecektir.</p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h2>\n	D&uuml;ş&uuml;nce &Ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n Hususları</h2>\n\n<h3>\n	1- D&uuml;ş&uuml;ncenin Se&ccedil;imi</h3>\n\n<p>\n	İsl&acirc;m, tıpkı diğer dinler gibi, -takip&ccedil;ileri a&ccedil;ısından- kendini en iyi din olarak g&ouml;rmektedir. Fakat insanların bunu se&ccedil;mesine ya da se&ccedil;memesine saygı g&ouml;stermekte ve kimseyi İsl&acirc;m&rsquo;ı kabul etmeye zorlamamaktadır. &quot;Dinde zorlama yoktur&quot; ayeti<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> bu s&ouml;z&uuml;n bir delilidir. Eğer bu konuda bir nas varsa, bu dini inancın zorla kabul edilmesinin m&uuml;mk&uuml;n olmadığını g&ouml;steriyor. &quot;İnan&ccedil;, yasaklanabilecek ya da izin verilebilecek bir ihtiyari eylem değildir.&quot;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a> Eğer nas, inşa makamında olursa; bu, onun insanlara dayatılmasının caiz olmadığı anlamındadır. &quot;Dinde zorlama yoktur, tekvin&icirc; hakikate dayanan, teşri&icirc; bir hakikattir ve irşad&icirc; h&uuml;k&uuml;m kabilindendir. Yani kimseyi hak dini kabule zorlamayın; &ccedil;&uuml;nk&uuml; zorlamayla maksada ulaşmak m&uuml;mk&uuml;n değildir.&quot;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;</p>\n\n<p>\n	Elbette herkes hak dini tanımaya &ccedil;alışmalı ve onu se&ccedil;melidir.</p>\n\n<p>\n	&nbsp;&quot;Kim İsl&acirc;m&rsquo;dan başka bir din se&ccedil;erse ondan kabul edilmeyecektir.&quot;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><strong><sup>[8]</sup></strong></sup></a></p>\n\n<p>\n	Fakat bu, insanların onu kabule zorlanması anlamına gelmemektedir. Allah, insanları istedikleri dini se&ccedil;me konusunda &ouml;zg&uuml;r bırakmıştır; ama yalnızca hak dini kabul etmektedir. Elbette k&acirc;firlerin &ccedil;oğu da kıyamette ilahi rahmetten faydalanacaktır. &quot;Onlar, kendi dinlerinin doğruluğuna, diğer dinlerin batıllığına inandıkları i&ccedil;in mazurdurlar. G&uuml;nahk&acirc;r ve isyank&acirc;r olmamaktadırlar. Hatta onların &acirc;limlerinin &ccedil;oğu da k&uuml;f&uuml;r ortamlarında b&uuml;y&uuml;d&uuml;kleri ve batıl dinlerine yakin bir inan&ccedil; duydukları i&ccedil;in kendi d&uuml;ş&uuml;ncelerine karşı olan her delili reddetmektedirler. Ama dinlerinin batıl olduğu ihtimaline inandıkları halde sırf inat&ccedil;ılıklarından dolayı diğer dinlerin delillerini araştırmamakta direnenler hatalıdırlar ve ilahi azaba m&uuml;stahaktırlar.&quot;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Bazıları, inan&ccedil; &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; &ouml;zg&uuml;r d&uuml;ş&uuml;nme anlamıyla caiz g&ouml;rmekte ve ş&ouml;yle demektedir: &quot;En k&uuml;&ccedil;&uuml;k d&uuml;ş&uuml;nce temeli bulunmayan, nesilden nesle yalnızca ruhi bir bağlılık ve donukluktan ibaret olan inan&ccedil;lar tıpkı bir esaret gibidir. Bu inan&ccedil;ları ortadan kaldırmak i&ccedil;in savaşmak, &ouml;zg&uuml;rl&uuml;ğe karşı savaşmak değil, insanlığın &ouml;zg&uuml;rleştirilmesi yolunda savaşmaktır.&quot;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> &quot;Veraset ve taklit yoluyla ve cehalet ve d&uuml;ş&uuml;nmeme sebebiyle teslim olunan inan&ccedil;lar insanın d&uuml;ş&uuml;nmesinin &ouml;n&uuml;nde bir engel oluşturmaktadır. İsl&acirc;m, bunları asla inan&ccedil; &ouml;zg&uuml;rl&uuml;ğ&uuml; adıyla kabul etmemektedir.&quot;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a> Ve &quot;Eğer bir inan&ccedil;, sahih ve mantıklı bir temele dayanıyorsa onu terk etmeye zorlamak caiz değildir.&quot;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	Bazıları da ş&ouml;yle demektedir:&nbsp; &quot;Tevhid insanın hakkıdır&hellip; bunu hakim kılmak i&ccedil;in g&uuml;ce başvurmanın hi&ccedil;bir sakıncası olmadığı gibi, hatta bu gereklidir de.&quot;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a> Ve &quot;Cihat ayetlerinde s&ouml;z&uuml; edilen savaş, şirkin &ouml;ld&uuml;r&uuml;lmesi i&ccedil;indir&hellip; İnsanlığın fıtri haklarının savunulması, onların hak dini kabul etmeye zorlanmasını gerektirmektedir.&quot;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere;</p>\n\n<p>\n	1- Hurafeye dayalı bir inancın, sahih ve mantıklı bir temelinin olmayacağı doğrudur. Bu, İsl&acirc;m a&ccedil;ısından kabul edilebilir bir şey değildir. Ancak teorik bahislerle mantıklı ve sahih temellerle bunların dışında kalanlar birbirinden nasıl ayırt edilebilir? Her g&ouml;r&uuml;ş sahibi kendi inancına ilişkin deliller sunmakta ve onun apa&ccedil;ık somut ger&ccedil;ekliklere (bedihiyat) dayandığı sonucuna varmaktadır. Bir kimse inancının yanlışlığı &uuml;zerinden bir araştırma ve inceleme yapacak olursa inan&ccedil;larından vazge&ccedil;ebilir; ama g&uuml;&ccedil; kullanılarak onun kesin olarak inandığı bu inan&ccedil;, nasıl ortadan kaldırılabilir? İnan&ccedil; bir kalp işidir ve ancak insanlar ona inanmadığı zaman ortadan kalkabilir. G&uuml;&ccedil;, ancak etkili olduğu zaman kullanılabilir. Ama tevhide inan&ccedil;; g&uuml;&ccedil; kullanılan ortamlarda değil, a&ccedil;ık ve hidayete elverişli bir ortamda ger&ccedil;ekleşebilir. Akide, iman ve sevgi gibi<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a> dayatılması m&uuml;mk&uuml;n olmayan bir şeydir.</p>\n\n<p>\n	2- Tevhid insanın hakkıdır; ama insanlar hangi gerek&ccedil;eyle kendi doğal haklarından yararlanmaya zorlanabilir? &Ouml;te yandan inancı se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml; de insanın en temel insan haklarından biridir. Ayrıca tevhide inanmamak, kendi nefsine zul&uuml;md&uuml;r ve akıl bunun &ouml;nlenmesine h&uuml;kmeder; ancak g&uuml;&ccedil; kullanma yoluyla değil.</p>\n\n<p>\n	3- Şirkin &ouml;ld&uuml;r&uuml;lmesi, tevhidi din a&ccedil;ısından istenen bir şeydir; ama bunun yolu burhan ve g&uuml;zel tartışmadır, savaş değil. Cihat ayetleri ve rivayetleri, savaş&ccedil;ı k&acirc;firlere, fitnecilere, zalimlere, anlaşmayı bozanlara ve saldırganlara karşı savunma maksadıyla ifade edilmiştir<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a>; inanca karşı savaş maksadıyla değil.</p>\n\n<p>\n	&quot;A&ccedil;ıktır ki eğer İsl&acirc;m&rsquo;ın savaştan maksadı, kendi inancını dayatmak anlamına gelmiyorsa, cihad yalnızca saldırganlara yapılacak savaş i&ccedil;in caiz g&ouml;r&uuml;lmektedir ve din adamları, kadınlar ve &ccedil;ocuklar gibi savaşacak g&uuml;c&uuml; olmayanlara, silah taşımayanlara ve M&uuml;sl&uuml;manları arkadan vurmayanlara y&ouml;nelik savaş yasaklanmıştır. İsl&acirc;mi davetin insanlar arasında yayılması i&ccedil;in g&uuml;venliğin ve &ouml;zg&uuml;r d&uuml;ş&uuml;nme ortamının sağlanması zaruridir. Dolayısıyla M&uuml;sl&uuml;manlar, bu amacı ger&ccedil;ekleştirmek i&ccedil;in M&uuml;sl&uuml;manların halk kitleleriyle doğrudan irtibatlarını engelleyen y&ouml;netimleri ortadan kaldırmaya mecburdular. Bu ilke doğrultusunda, tarihin ve yabancıların da tanık ettiği &uuml;zere M&uuml;sl&uuml;manlar, t&uuml;m f&uuml;tuhatlarda zalim y&ouml;neticileri ortadan kaldırdıktan sonra halkı g&uuml;venli bir ortamda akılları ve anlayışlarıyla neyi kavrıyorsa se&ccedil;mesi i&ccedil;in serbest bıraktılar. Şam&rsquo;ın, İran&rsquo;ın ve diğer b&ouml;lgelerin fethedilmesinden sonra buralarda yaşayan insanların bir kısmı kendi dinleri &uuml;zerinde kalırken &ouml;nemli bir kısmı da zaman i&ccedil;erisinde M&uuml;sl&uuml;man oldu.&quot;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	Binaenaleyh gayrim&uuml;slimler, hi&ccedil;bir zaman inancını terk etmeye ve İsl&acirc;m&rsquo;ı kabul etmeye mecbur edilmediler. Fakat aklın h&uuml;km&uuml; gereğince en iyi dini se&ccedil;meye &ccedil;alışmakla m&uuml;kelleftirler. Şeriatta inat&ccedil;ılık ve donukluk caiz değildir. M&uuml;sl&uuml;manların da k&uuml;fr&uuml; se&ccedil;mesi ve m&uuml;rted olması caiz değildir. Ancak o, izhar aşamasına ge&ccedil;ip olumsuz sonu&ccedil;lar doğmasına sebep olmadık&ccedil;a bu se&ccedil;iminden dolayı sorgulanıp cezalandırılamaz. Bir ortamın veya bir kitabın bir kişinin sapmasına sebep olacağına inanılıyorsa onu o ortamdan uzaklaştırmak ve o kitaba ulaşmasını engellemek gerekir.</p>\n\n<p>\n	Burada k&uuml;fr&uuml;n ya da İsl&acirc;m dışındaki bir dinin se&ccedil;ilmesi meselesi ele alındı. Ama gayri dini inan&ccedil;ların (felsefi, ilmi) se&ccedil;imi mutlak şekilde caizdir. İsl&acirc;m inancının zorunlu inan&ccedil;larına zarar vermediği ve irtidada sebep olmadığı s&uuml;rece onları yasaklamak i&ccedil;in herhangi bir sebep yoktur.</p>\n\n<h3>\n	2- İnancı Gizlemek</h3>\n\n<p>\n	Bir kişinin d&uuml;ş&uuml;ncesini a&ccedil;ıklamaya zorlanması, tıpkı onun d&uuml;ş&uuml;ncesini a&ccedil;ıklamasına izin verilmemesi gibidir. Tecess&uuml;s ve teftiş, Kur&rsquo;an ayetlerinin<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> ve rivayetlerin<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp; delaletiyle mutlak surette haramdır. Bu haramlığın gereği, insanların her t&uuml;rl&uuml; dini, siyasi, felsefi vs d&uuml;ş&uuml;nceyi gizleme &ouml;zg&uuml;rl&uuml;ğ&uuml;ne sahip olmasıdır.</p>\n\n<p>\n	Kur&rsquo;an, tecess&uuml;sten men etmek i&ccedil;in m&uuml;minlerin birbiriyle ilgili tecess&uuml;ste bulunmasını haram kılmıştır. Ama aynı şekilde İsl&acirc;mi h&uuml;k&uuml;metin garantisi altında yaşayan ve bu t&uuml;r bireysel ve toplumsal haklarda M&uuml;sl&uuml;manlarla eşit halde bulunan k&acirc;firler konusunda da M&uuml;sl&uuml;manların onlara y&ouml;nelik tecess&uuml;sleri caiz değildir.</p>\n\n<p>\n	Buna ilaveten insanların d&uuml;ş&uuml;ncesini teftiş etmek de insanların haklarına saldırıdır ve onların hidayeti i&ccedil;in i&ccedil;lerine girilemez. Hatta bir kişi bir başkasının nifakını kesin olarak bilse bile onu k&uuml;f&uuml;r i&ccedil;eren inan&ccedil;larını a&ccedil;ıklamaya zorlayamaz. İnsanlar, şahitlikte bulunmaya da mecbur edilemez.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a> Sanıklar veya su&ccedil;lular da itirafa zorlanamaz. &quot;Muhtemel bir bilgiyi elde etmek i&ccedil;in sanığa vurmak veya ona k&ouml;t&uuml; davranmak da ona zulmetmektir. Vicdana ve masumiyet karinesine aykırıdır.&quot;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a> &quot;Bazı durumlarda hakim, İsl&acirc;m toplumunun korunmasının bir şahsın sahip olduğu bilgiyi a&ccedil;ıklamasına bağlı olduğunu bilirse, daha &ouml;nemli bir vaciple, &ouml;nemli bir haramı bir arada bulundurarak sanığı tazir edip itirafa zorlayabilir. Ama bu itiraflar yalnızca istihbarat a&ccedil;ısından kullanılabilir; yargı s&uuml;recinde o kişinin aleyhinde delil olarak kullanılamaz.&quot;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a> &quot;Tazirin uygulanmasını tecviz edecek şekilde bilgi alınmasını teşhis etmek ise hassas bir konudur ve bu iş, teşhis şartlarını taşıyan kimselerden başkasına bırakılamaz. Yoksa tuğyan ve haddi aşma ortaya &ccedil;ıkar ve bu da millet i&ccedil;in de devlet i&ccedil;in de bir facia yaratır.&quot;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	İsl&acirc;mi hakimin, insanların inan&ccedil;larını ve eylemlerini teftiş eden biri olmaması gerektiği gibi, tam tersine insanların kusurlarını ve ayıplarını &ouml;rten biri olması gerekir. Hz. Emir (a.s) Malik Eşter&rsquo;e şu şekilde yol g&ouml;stericilikte bulunuyor: &quot;İnsanların kusur ve ayıplarını araştıran kimseler, sana en uzak kimseler ve senin katında en aşağılık kimseler olmalıdır. Doğrusu, insanların kusurları vardır; ancak hakim o kusurları &ouml;rtmeye herkesten daha layıktır.&quot;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	Nasihat babında gelen bazı rivayetler, insanın zihnine sanki insanlara nasihat etmek i&ccedil;in onların ayıp ve kusurlarını tecess&uuml;s etmenin caiz olduğu d&uuml;ş&uuml;ncesini getirmektedir. &Ouml;rneğin, &quot;Senin kusurunu ve ayıbını &ouml;rtenler, senin d&uuml;şmanındır&quot;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a> &quot;Senin kusurunu ve ayıbını sana g&ouml;steren, sana nasihat etmiştir.&quot;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a> A&ccedil;ıktır ki tecess&uuml;s&uuml;n haramlığı dikkate alındığında bu rivayetlerin gizli ya da muhtemel kusur veya ayıpları i&ccedil;ermediği g&ouml;r&uuml;lmektedir. Ger&ccedil;ek dost, kişinin kusurlarına bahane &uuml;retip normalleştirmeye &ccedil;alışan değil, kişinin kusurlarını g&ouml;rmesini sağlayan; ancak başkalarının yanında ona nasihat etmeye kalkışmayandır.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	3- D&uuml;ş&uuml;ncenin A&ccedil;ıklanması Ve Propaganda Edilmesi</h3>\n\n<p>\n	D&uuml;ş&uuml;nce, dinle ilişkisi bakımından değerlendirildiğinde, ya dinidir, ya din karşıtı veya din dışıdır.</p>\n\n<p>\n	<strong>1- Dini D&uuml;ş&uuml;nce:</strong> Dini d&uuml;ş&uuml;nceyi a&ccedil;ıklamaktan kasıt, ger&ccedil;ek İsl&acirc;mi mearif ve h&uuml;k&uuml;mlerle de mutabık olabilen muhtelif akidevi, ahlaki ve fıkhi nazariyelerin İsl&acirc;mi nazariye olarak s&ouml;z konusu edilmesidir. Herkesin bu geniş dairede s&ouml;z s&ouml;yleme ve bu g&ouml;r&uuml;şlerini iletme hakkı vardır. Dini inan&ccedil;ların k&uuml;&ccedil;&uuml;k bir kısmı, akli bedahete [herkes&ccedil;e bilinen a&ccedil;ık ve somut olgulara], a&ccedil;ık Kur&rsquo;an naslarına veya m&uuml;tevatir rivayetlere dayanır. Onun b&uuml;y&uuml;k bir kısmı ise zanna dayalı zevahire, Kur&rsquo;andan &ccedil;ıkarılan delillere ve suduru zanni olan rivayetlere dayanır. İsl&acirc;m tarihi boyunca bu geniş dairede insanlar, muvafık veya muhalif, tezat oluşturan veya m&uuml;tenakız nazariyeler ortaya koymuşlardır. Kuşkusuz bunlar arasında &ccedil;ok b&uuml;y&uuml;k &ccedil;elişkilerin bulunmaması sebebiyle doğru ve ger&ccedil;ekle uyumlu g&ouml;r&uuml;şler de vardır; ama bunlar a&ccedil;ık bir şekilde g&ouml;sterilemez. İ&ccedil;tihat ve ilmi &ccedil;aba kapısı a&ccedil;ıktır ve herkes bu geniş dairede kendi kapasitesi oranında g&ouml;r&uuml;ş bildirebilir ve hi&ccedil;bir sorun yaşamadan da bu g&ouml;r&uuml;şlerini anlatıp &ouml;ğretebilir. Bu iş ne teşride bulunmaktır ne de bidattir. G&uuml;n&uuml;m&uuml;zde insanlar, dini alanda g&ouml;r&uuml;ş sahibi olan &ccedil;eşitli kimselerin &ouml;zellikle de fakihlerin g&ouml;r&uuml;şlerini &ccedil;ok iyi bir şekilde tanımakta ve her dini g&ouml;r&uuml;ş&uuml;n, o g&ouml;r&uuml;ş sahibinin Kur&rsquo;an ve S&uuml;nnet&rsquo;in ta kendisine dayanan s&ouml;zleri olmadığını, sadece onlara ilişkin verdikleri haberlerden ibaret olduğunu bilmektedir.</p>\n\n<p>\n	Elbette taklit mercii, g&ouml;r&uuml;ş&uuml;n&uuml;n doğru olduğundan emin olmadık&ccedil;a fetva veremez; &ccedil;&uuml;nk&uuml; onların fetvası halkın amelinde başvuracağı kurallardır. Bundan dolayı da halkı amelde kendisinin muteber olmayan ş&uuml;phe ve zanlarının peşinde s&uuml;r&uuml;kleyemez. Bununla birlikte kendileri de g&ouml;r&uuml;şlerinin g&ouml;zden ge&ccedil;irilebilir olduğunu yani anlayışlarının indirilmiş bir vahiy olmadığını bilirler. Her hal&uuml;karda dini meselelerde g&ouml;r&uuml;ş bildirmek dini usul ve f&uuml;ruda mercilerin ve m&uuml;&ccedil;tehitlerin tekelinde değildir. Dinin zaruriyatına aykırı olmayan, k&uuml;f&uuml;r, ilhad ve m&uuml;minleri saptırıcı nitelikte olmayan her g&ouml;r&uuml;ş a&ccedil;ıklanabilir, tebliğ edilebilir ve &ouml;ğretilebilir. Dini g&ouml;r&uuml;şler, hakikatin kendisine uygun olabileceği i&ccedil;in ne saptırıcı, ne yoldan &ccedil;ıkarıcıdır ve g&ouml;r&uuml;ş sahipleri de ne tekfir edilir ne de onlara lanet edilir.</p>\n\n<p>\n	Hz. Emir&rsquo;den (a.s) ş&ouml;yle nakledilmiştir: &quot;Ne zaman bir hadis yazsanız, onun senedini de zikrediniz. Eğer s&ouml;z doğruysa siz onun ecrine ortak olursunuz, eğer batılsa onun g&uuml;nahı onu nakleden ilk kişiye ait olur.&quot;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a> (&Ccedil;&uuml;nk&uuml; bize yanlış hadis isnat etmiştir.)</p>\n\n<p>\n	Ehl-i S&uuml;nnetten bazılarına g&ouml;re &quot;Hi&ccedil;bir M&uuml;sl&uuml;man itikattan bahsetmekle ve fetva vermekle k&uuml;fre ve fıska girmiş olmaz. Bu konuda bir i&ccedil;tihatta bulunur ve g&ouml;r&uuml;ş&uuml;n&uuml; de doğru olarak kabul ederse her hal&uuml;karda sevap kazanır. Bu s&ouml;z, İbn Ebu Leyla, Ebu Hanife, Şafii, Sufyan-ı Sevri, Davud b. Ali ve t&uuml;m sahabelerin s&ouml;z&uuml;d&uuml;r. Bildiğimiz gibi bu konularda g&ouml;r&uuml;ş bildirmişlerdir ve hi&ccedil;bir zaman da onların arasında ihtilaf s&ouml;z konusu olmamıştır.&quot;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Elbette Kur&rsquo;an&rsquo;ı kendi g&ouml;r&uuml;ş&uuml;ne g&ouml;re tefsir etmek kınanmıştır. Bir başka deyişle, Kur&rsquo;an&rsquo;ı kıyasla, istihsanla, zanni tercihlerle, heva ve heveslere dayalı eğilimlerle<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[30]</sup></sup></a> tefsir etmek caiz değildir. Bunun &ouml;nlenmesi gerekir; ama bir m&uuml;fessirin kendi kınanmış g&ouml;r&uuml;ş&uuml;yle tefsir yaptığı nasıl ispat edilebilir? Herkes g&ouml;r&uuml;ş&uuml;n&uuml; Kur&rsquo;an&rsquo;a dayandırdığına ve tefsirinin doğruluk ihtimaline inandığına g&ouml;re, dinin zaruriyatını reddetmedik&ccedil;e ve g&ouml;r&uuml;ş&uuml;n&uuml;n yanlışlığına inanıp onu itiraf etmesine rağmen bu g&ouml;r&uuml;şleri tekrarlamaktan geri durmadık&ccedil;a onu engellemek m&uuml;mk&uuml;n değildir. Dinin zaruriyatlarından başka hi&ccedil;bir şey kesin olarak Allah&rsquo;a isnat edilemez; bu ancak ihtimal suretinde caizdir.</p>\n\n<p>\n	&quot;Bildiğin şey ne kadar az olsa da bilmediğin şeyi s&ouml;yleme&quot;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	&quot;Bilmediğin bir şey hakkında g&ouml;r&uuml;ş bildirme&quot;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<p>\n	bu iki rivayet dikkate alındığında şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: kesin olarak bildiğinden başka bir şeyi dile getirmemek gerekir. Fakat &ouml;yle g&ouml;z&uuml;k&uuml;yor ki bundan kastedilen, zann&icirc; bir s&ouml;z&uuml; kesin bir s&ouml;zm&uuml;ş gibi s&ouml;ylememek gerektiğidir. Kesin olarak bilmediğin bir şeyi kesin bir şeymiş gibi s&ouml;yleme ve kesin olarak bilmediğin bir konuda kesin bir g&ouml;r&uuml;ş bildirmekten vazge&ccedil;. İnsanlar, zanna dayalı s&ouml;zlerini hata payı ihtimaline rağmen s&ouml;yl&uuml;yorlar ve bu iki rivayet onları bu gidişten alıkoyucu olamıyor. Alıkoyucu olmak gidişin kuvvetiyle uyumlu olmalıdır<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a> yoksa bunun ikisi bir arada toplanmalıdır.</p>\n\n<p>\n	&Ccedil;eşitli İsl&acirc;mi mezheplere mensup insanların bir arada yaşadığı İsl&acirc;m toplumlarında herkesin kendi mezhebinin g&ouml;r&uuml;şlerini o mezhebin takip&ccedil;ilerine a&ccedil;ıklamakta &ouml;zg&uuml;r olması bir yana, hatta Şii y&ouml;netimin de o g&ouml;r&uuml;şlerin onlara a&ccedil;ıklanmasına yardım etmelidir.</p>\n\n<p>\n	İmam Sadık, (a.s) kendi emriyle Medine mescidinde fetva veren Eban b. Taglib&rsquo;e ş&ouml;yle buyuruyor: &quot;Onlara, onların kendi g&ouml;r&uuml;şlerine (mensup oldukları mezhebin g&ouml;r&uuml;şlerine) g&ouml;re bildiğin kadarıyla anlat.&quot; Yine İmam Sadık (a.s) M&uuml;slim b. Muaz Herevi&rsquo;ye ş&ouml;yle buyurdu: &quot;Bana bildirildiğine g&ouml;re sen mescitte oturup halka fetva veriyormuşsun.&rdquo; O dedi ki: &quot;Evet, ben de size şunu arz etmek istiyordum: Bazen bir kişi bana m&uuml;racaat ediyor ve ben sizin g&ouml;r&uuml;ş&uuml;n&uuml;ze g&ouml;re ona fetva veriyorum. Bazen de bir başkası geliyor ve ben onun sizin mezhebinizin dışında bir mezhebe mensup olduğunu g&ouml;r&uuml;yorum ve bundan dolayı ona onun kendi mezhebine g&ouml;re fetva veriyorum. Bazen de birisi bana m&uuml;racaat ediyor ama ben onun mezhebini bilmiyorum bundan dolayı da sizin ve diğer imamların g&ouml;r&uuml;şlerini ona s&ouml;yl&uuml;yorum.&quot; Bunun &uuml;zerine İmam Sadık&rsquo;ın (a.s) y&uuml;z&uuml; aydınlandı ve &quot;Aferin, aferin, ben de b&ouml;yle yapıyorum&rdquo; dedi&quot;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;</p>\n\n<p>\n	<strong>2- Din Karşıtı D&uuml;ş&uuml;nce:</strong> Din karşıtı d&uuml;ş&uuml;nce aşağıdaki şekillerde ortaya konmaktadır:</p>\n\n<p>\n	<strong>A) K&uuml;fr&uuml;n İzhar Edilmesi: </strong></p>\n\n<p>\n	İsl&acirc;m nizamına tabi olan k&acirc;firlerin ve m&uuml;şriklerin k&uuml;f&uuml;r izhar etmeleri serbesttir. Ehli kitap, hatta işyerlerine ve ikamet ettiği yerlere İsl&acirc;m toplumundaki azınlıklara mensup olduğunu g&ouml;sterecek işaret veya simgeler asabilir veya aynı renkte ya da aynı şekilde elbiseler giyebilir. Ayrıca k&acirc;firlerin ve m&uuml;şriklerin delillerinin a&ccedil;ıklanması, ret ve eleştiri d&acirc;hilinde olursa veya insanların dini inan&ccedil;larını zayıflatacak ve onları saptıracak şekilde olmazsa serbesttir.</p>\n\n<p>\n	<strong>B) Allah&rsquo;a, Dine ve Dini Liderlere İftira</strong></p>\n\n<p>\n	Allah&rsquo;a<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a> Peygamber&#39;e ve imamlara yalan isnat etmek haramdır. Din dışı bir şeyi bilin&ccedil;li bir şekilde dinin bir par&ccedil;ası olarak tanıtmak (teşri ve bidat) da caiz değildir. &quot;Bidat, bir kimsenin herhangi bir şer&rsquo;i delile sahip olmaksızın herhangi bir şeyi şer&rsquo;i bir amel olarak g&ouml;stermesidir. &Ouml;rneğin bazı halifelerin dine kattıkları Cuma g&uuml;n&uuml; okunan &uuml;&ccedil;&uuml;nc&uuml; ezan gibi.&quot;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a> Bazı rivayetlerde bidat, s&uuml;nnetin karşıtı olarak kullanılmaktadır. S&uuml;nnet, Peygamber&rsquo;in (s.a.a) yerine getirdiği ve a&ccedil;ıkladığı amellerdir. Bidat ise Şari dışında bir yolla din adı altında yayılan şeydir. Bazıları teşri kelimesini bidatin eş anlamlısı olarak g&ouml;rmekte ve kullanmaktadırlar. &quot;Teşri, dinden olmayan bir şeyi dinin i&ccedil;ine sokmaktır. Bu da ya meşruiyeti olmayan bir &acirc;lim veya mazur g&ouml;r&uuml;lmeyecek bir cahil tarafından yapılır&quot;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a> Bazıları da bu ikisinin farkıyla ilgili olarak ş&ouml;yle demiştir: &quot;Teşri, Şari&rsquo;nin irade etmediği ameldir. Bidat ise Şari&rsquo;nin olmamasını irade ettiği ameldir ve bidatin zati bir haramlığı bulunmaktadır.&quot;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	Binaenaleyh Allah&rsquo;a, masumlara (a.s) ve dine iftira etmek caiz değildir. Basın ve medya yetkilileri de iftiranın yayımlanmasından sakınmakla g&ouml;revlidir. Bir kimse, bilmeden Kur&rsquo;an&rsquo;ı, peygamberin ve diğer masumların s&ouml;zlerini veya dinin zaruriyatını tahrif ederse &ouml;rneğin s&ouml;zleri bir gazetede yayımlandıktan sonra bu yanlışlığın farkına varırsa, onun reddini de aynı yerde yayımlamalıdır. Onu dağıtanlar ve satanlar da bunun yalanlığı konusunda yakine ulaşırlarsa o gazetenin m&uuml;şterilerine bunu bildirmelidirler. Aksi takdirde onun satışı caiz değildir. Alışveriş sahih olsa da zahiren yalanın nakli h&uuml;km&uuml;ndedir ve caiz değildir. Dini mukaddesata hakaretin ve masumlara (a.s) s&ouml;vmenin h&uuml;km&uuml; de aynıdır.</p>\n\n<p>\n	<strong>C) İrtidadın İzharı</strong></p>\n\n<p>\n	İsl&acirc;mi y&ouml;netim, dini zemini halkın İsl&acirc;m&rsquo;a iştiyakla y&ouml;nelebileceği ve M&uuml;sl&uuml;manların da dini doğru bir şekilde koruyup y&uuml;celtmeye &ccedil;alışacağı şekilde hazırlaması gerekir. Ancak y&ouml;netim, halkı dinini korumaya mecbur edemez. Zira s&uuml;rmekte olan inan&ccedil;, tıpkı ilk inan&ccedil; gibi zorla ve dayatmayla olmaz. M&uuml;nafık&ccedil;a bir şekilde dine inanmak k&uuml;f&uuml;rden daha k&ouml;t&uuml;yse, ikiy&uuml;zl&uuml; bir dindarlık da k&uuml;f&uuml;rden daha iyi değildir. Eğer bir M&uuml;sl&uuml;man toplumsal ve kişisel şartlardan dolayı fikri veya ruhi bir bunalıma girer, dini ş&uuml;phelerine cevap bulamaz, İsl&acirc;m&rsquo;ın diğer dinlere ya da dinsizliğe &uuml;st&uuml;nl&uuml;ğ&uuml;nden ş&uuml;phe ederse ve yaptığı araştırma ve incelemelerden de bir sonu&ccedil; elde edemeyerek m&uuml;rtet olursa, o kişi dindarlığa zorlanamaz. Onu dindarlığa ve bunu ifadeye mecbur etmek o kişiyi nifak vadisine atmaktan başka bir şey değildir, onu cezalandırmak da onun irtidadını arttırmaktan başka bir şeye yaramaz. O, kusurlu bir cahildir, ona hizmet etmenin tek yolu, ş&uuml;phelerine uygun cevaplar vermektir. Ama eğer bir M&uuml;sl&uuml;man, herhangi bir ş&uuml;pheden dolayı değil de halkın dindarlığını zayıflatmak, onların dini haklarını &ccedil;iğnemek ve başkalarını saptırmak i&ccedil;in eylemlerde bulunursa cezalandırılmayı hak eder. Tıpkı Ehlikitaptan bir grubun &quot;İman edenlere indirilene g&uuml;nd&uuml;z&uuml;n erken saatlerinde iman edin, akşamleyin de inkar edin. Umulur ki b&ouml;ylece onlar da dinlerinden d&ouml;nerler&quot;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a> demesi gibi. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi irtidadın izhar edilmesinin haramlığı, inan&ccedil;ların saptırılmasının &ouml;nlenmesinden dolayıdır.</p>\n\n<p>\n	<strong>D) Saptırma</strong></p>\n\n<p>\n	Sapkınlık, hidayetin zıddıdır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a> Kur&rsquo;an da birka&ccedil; yerde bu karşıtlığı a&ccedil;ıklamıştır.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a> Sapkınlık, Kur&rsquo;an&rsquo;da daha &ccedil;ok inan&ccedil;sal sapma olarak kullanılmıştır.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a> Fakat Allah&rsquo;a ve peygambere karşı g&uuml;nah işlemek de sapkınlık olarak sayılmıştır.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a> Kur&rsquo;an bazı yerlerde de saptırıcıları tanıtmakta ve nefsin hevasını, Allah&rsquo;a iftira edenleri, m&uuml;şrikleri, şeytanı, k&acirc;firleri ve ehlikitaptan bazı grupları saptırıcı olarak nitelemiştir.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a> G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere sapkınlık, genel olarak inan&ccedil;sal sapmadır; ancak ahlakta ve amelde de sapmayı i&ccedil;ermektedir. Dinin kesin &ouml;l&ccedil;&uuml;lerine a&ccedil;ık&ccedil;a aykırı olan her t&uuml;rl&uuml; inan&ccedil;, amel veya haslet, batıldır ve sapkınlıktır.</p>\n\n<p>\n	Fıkıhta sapkın s&ouml;z&uuml;n korunmasının, a&ccedil;ıklanmasının ve yayılmasının haramlığına dair şu akli ve nakli deliler getirilmiştir.</p>\n\n<p>\n	<strong>a) Akli Deliller</strong></p>\n\n<p>\n	1- Fesadın kesilmesinin iyi olması: Fesadın kesilmesinin iyi olması, fesat olan her şeyin ortadan kaldırılması anlamına gelmektedir. Sapkınlığın ifade edilmesinin saptırıcı olması durumunda onun &ouml;nlenmesi gerekmektedir.</p>\n\n<p>\n	2- Hakkın zayıflatılması ve batılın diriltilmesi: Hakkın zayıflatılıp batılın diriltilmesi, kişilerin dinden sapması veya g&uuml;nah işlemeye başlamasıyla ger&ccedil;ekleşir.</p>\n\n<p>\n	3- Sapkınlık mefsedesi: Sapkınlık mefsedesi, sapkınlığın ger&ccedil;ekleşmesine denir. Bir s&ouml;z&uuml;n ya da bir eylemin halkı sapkınlığa d&uuml;ş&uuml;receğinden emin olunursa onu engellemek gerekir.</p>\n\n<p>\n	4- Muhtemel zararın &ouml;nlenmesi: Eğer bir kimse yaptığı i&ccedil;in kendisine uhrevi zarara (yani g&uuml;nah işleme veya inan&ccedil;sal sapmaya) sebep olacağına akli olarak ihtimal verirse ve haram işlemekten ka&ccedil;ınamayacağını g&ouml;r&uuml;rse o işi yapmamalıdır. Bir başka kişi i&ccedil;in de ona ihtimal verirse onu da engellemelidir. Elbette bu akli h&uuml;k&uuml;m, ispat varsayımıyla, olasılığı&nbsp;uzak &ouml;nc&uuml;ller konusunda değildir ve ger&ccedil;ekleşmesi kesin&nbsp;olan fiillerin dışındakileri kapsamaz; akl&icirc; ihtimal, dolaysız işlenecek g&uuml;nahı i&ccedil;ermez, fakat diğer konularda akl&icirc; h&uuml;km&uuml;n&nbsp;ge&ccedil;erliliği ş&uuml;phelidir.</p>\n\n<p>\n	5- M&uuml;nkerin defedilmesinin iyi olması: M&uuml;nkerden nehyetmek bir&ccedil;ok kelamcıya g&ouml;re akli bir iyiliğe sahip değildir. Ancak fakihlerin &ccedil;oğu onu akli bir h&uuml;k&uuml;m olarak g&ouml;rmektedir. Onlardan bazıları m&uuml;nkerin kaldırılması (ref&rsquo;) ile defedilmesi arasında fark g&ouml;rmektedir. Zira zulm&uuml;n k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml;n onun ger&ccedil;ekleştiği sırada &ouml;nlenmesini gerektirmektedir, b&ouml;ylelikle onun devam etmesinin de &ouml;n&uuml;ne ge&ccedil;ilmiş olur. O halde m&uuml;nkerden nehyetmek onu ortadan kaldırmak ve defetmektir. Bir kimsenin haram bir şey yapacağı, o haramın &ouml;n adımlarını atmakla meşgul olduğu konusunda bilgi sahibi olursak, onu nehyetmemiz vaciptir. Akıl g&uuml;nah işlemeyi irade etmekle onun bilfiil olması, onun yenilenmesi ve kişinin başkalarını g&uuml;naha s&uuml;r&uuml;kleme amacına sahip olup olmaması arasında bir fark g&ouml;rmemektedir.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a> Dolayısıyla birinin şu an g&uuml;nah işlemekte olduğunu bilirsek onu engellemeliyiz. Eğer onu g&uuml;naha sebep olacak ve ondan sonra da g&uuml;nahın vasıtasız olarak işlenmesine neden olacak bir işin &ouml;n hazırlıkları i&ccedil;erisinde g&ouml;rm&uuml;şsek o kişiyi o &ouml;n &ccedil;alışmayı yapmaktan nehyetmemiz vaciptir. Ancak kişiyi g&uuml;naha sebep ve vasıta olmayacak bir &ouml;n &ccedil;alışma ile meşgul olurken g&ouml;r&uuml;rsek, onu o &ouml;n &ccedil;alışmadan nehyetmemiz caiz değildir. Elbette kastın g&uuml;nah işlemek olduğunu bilirsek veya onda bunun ortaya &ccedil;ıktığını g&ouml;r&uuml;rsek, g&uuml;nah işlememesi i&ccedil;in ona nasihat etmemiz vaciptir; ancak onu g&uuml;nah işlemekten aciz olacak şekilde sınırlayıp onun iradesini ortadan kaldıracak şekilde kayıt altına alma hakkımız yoktur.</p>\n\n<p>\n	6-&nbsp; Başkasını harama d&uuml;ş&uuml;rme: Eğer bir kişi yaptığı bir işle başkasının harama d&uuml;şmesine sebep olursa, onu harama d&uuml;ş&uuml;rmeyi kastederse veya yaptığı işin bir kişiyi harama d&uuml;ş&uuml;receğini bilirse kesinlikle haram işlemiş olur.</p>\n\n<p>\n	7- G&uuml;nah ve inan&ccedil;sal sapmaya yardım etmenin k&ouml;t&uuml;l&uuml;ğ&uuml;: Bir kişinin g&uuml;nah işlemesine yardım etmek bir&ccedil;ok kişi a&ccedil;ısından akli anlamda bir k&ouml;t&uuml;l&uuml;kt&uuml;r. Fakat bunun nasıl ger&ccedil;ekleşeceği konusunda bir&ccedil;ok ihtilaf bulunmaktadır. Her g&ouml;r&uuml;ş, bunun ger&ccedil;ekleşmesi i&ccedil;in bir ya da birka&ccedil; şartı gerekli g&ouml;rm&uuml;ş ve onları şu şekillerde tarif etmiştir. 1) Yardım eden kişi tarafından haramın &ouml;nc&uuml;llerinden bir &ouml;nc&uuml;l&uuml;n yerine getirilmesi. 2) Yardım edenin yardım edilene g&uuml;nah kastıyla yardım etmesi, 3)G&uuml;nahın yardım eden kişi tarafından işlenmesi, 4) Yardım edilen kişinin işlediğinin g&uuml;nah olduğunun &ouml;rfen de tasdik edilmesi. 5) Yardım edilen kişi i&ccedil;in g&uuml;nahın bazı yakın &ouml;nc&uuml;llerinin yaratılması, 6) Yardım edenin, yardım edilen kişi tarafından g&uuml;nah işlendiğinin bilinmesi veya zannedilmesi, 7) Yardım eden kişinin m&uuml;dahalesinin veya etkisinin yardım edilen kişinin g&uuml;nah işlemesini sağlayacağını bilmesi veya zannetmesi, 8) Yardım edilen kişinin g&uuml;nah kastının olması ve yardım edenin de onun bu kastını bilmesi, 9)Yardım eden kişide, yardım edilen kişide g&uuml;nah işleme kastının ortaya &ccedil;ıktığı bilgisinin oluşması, 10) Yardım eden kişide yardım ettiği kişide o anda veya daha sonra g&uuml;nah işleyeceği kastına ilişkin bir kanaatin oluşması, 11) Yardım eden kişi tarafından yardım edilen kişiye vasıtasız olarak g&uuml;nah işleyeceği &ouml;nc&uuml;llerin yaratılması, 12) Yardım edilen kişinin itikadi a&ccedil;ıdan sapmasına sebep olacak &ouml;nc&uuml;llerin yaratılması, 13) Yardım eden kişide, yaptığı işin veya m&uuml;dahalenin sınırlı sayıdaki belirsiz kişi veya kişilerin g&uuml;nah işlemesine sebep olacağı bilgisinin oluşması, 14) Yardım edilmemesi durumunda yardım edilen kişinin g&uuml;nah işleyebilecek durumda olmasına rağmen onun işleyeceği g&uuml;naha ilişkin &ouml;nc&uuml;llerin sağlanması.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi 1, 2, 3 ve 6. Şartlar, haramın ger&ccedil;ekleşmesi i&ccedil;in yardımı gerektirmektedir. &Ccedil;&uuml;nk&uuml; birinci olarak, yardım eden kişi tarafından haramın &ouml;nc&uuml;llerinin sağlanmaması durumunda eylem ger&ccedil;ekleşmemekte ve dolayısıyla da ona haramlık h&uuml;km&uuml; verilememektedir. İkinci olarak yardım eden kişinin yardım edilen kişi tarafından g&uuml;nah işlenmesine dair kastının veya bilgisinin olması da haram yardımın şartlarındandır. &Ccedil;&uuml;nk&uuml; itaat ve isyan, kişilerin bilgisi veya kastıyla ger&ccedil;ekleşir. Bazı noktalarda bilginin bulunması, zorunlu olarak kastın oluşmasını da sağlar. &Uuml;&ccedil;&uuml;nc&uuml; olarak, g&uuml;nahın &ouml;nc&uuml;llerinin sağlanmasına yardım etmek, o &ouml;nc&uuml;llerin sağlanması, g&uuml;nahı ger&ccedil;ekleştirme kastıyla olsa dahi, o g&uuml;nah fiiliyatta ger&ccedil;ekleşmeden g&uuml;naha yardım etmek olarak tahakkuk etmez.</p>\n\n<p>\n	Buna ilaveten harama yardım etme konusundaki muhtelif tarifler dikkate alındığında şunu s&ouml;ylemek m&uuml;mk&uuml;n g&ouml;z&uuml;kmektedir. Kavram (yardım) m&uuml;cmeldir, onun ger&ccedil;ekleştiğine dair yakin hasıl olmadan konu, haramlık h&uuml;km&uuml; i&ccedil;erisine yerleştirilemez. Dolayısıyla harama yardımın ger&ccedil;ekleşmesi i&ccedil;in başka bazı şartların da bulunması gerekir. &Ouml;rneğin, yardım eden kişinin yaptığı işin veya m&uuml;dahalenin yardım edilen kişi tarafından işlenecek g&uuml;naha etkisinin olduğuna, yardım edilen kişinin g&uuml;nah işleme kastının olduğuna dair bilgisinin veya zannın bulunması; yardım eden kişinin o kastın şimdi oluştuğunu veya daha sonra ortaya &ccedil;ıkacağını, &ouml;nc&uuml;l&uuml;n hazırlanmasıyla yardım edilen kişinin g&uuml;nahı vasıtasız olarak işleyeceğini&nbsp; bilmesi ve yardım eden kişinin yaptığı iş veya m&uuml;dahalenin sınırlı sayıdaki belirsiz kişi veya kişilerin g&uuml;nah işlemesine etki edeceğine dair bilgisinin bulunması, &ouml;nc&uuml;l&uuml; sağlamaması durumunda, yardım edilen kişinin g&uuml;nah işleyemeyecek durumda olması.</p>\n\n<p>\n	G&uuml;nah işlenmesine yardım etmenin k&ouml;t&uuml;l&uuml;ğ&uuml; aklın h&uuml;km&uuml;d&uuml;r. Onun haramlığı, şer&rsquo;i h&uuml;k&uuml;mle ve ibahanın esas olduğu ilkesinin tahsis edilmesiyledir. O kavramın m&uuml;cmel olması durumunda ise onun haramlığı en az (ekal) ile en fazla (ekser) arasında d&ouml;neceği dikkate alınarak &quot;kulli şeyin leke helal&quot;in icmali onun umumiyetine sirayet etmez, harama yardım etmenin ş&uuml;pheli olduğu durumlarda umum, esas alınabilir.</p>\n\n<p>\n	<strong>B) Nakli Deliller</strong></p>\n\n<p>\n	1- G&uuml;naha yardım etmenin haramlığı:</p>\n\n<p>\n	Bazıları, &quot;G&uuml;nah ve d&uuml;şmanlık &uuml;zere yardımlaşmayın.&quot; ayetini a&ccedil;ıklarken &quot;teavun&quot; kelimesini &quot;iane&quot; ile aynı anlamda g&ouml;rm&uuml;ş ve &quot;udvan&quot;ın h&uuml;km&uuml;, mevzusu ve karinesi olması m&uuml;nasebetiyle, bu ayeti g&uuml;naha yardım etmenin haramlığına delil olarak kabul etmişlerdir. Bazıları ayetteki nehyi tenzihi olarak g&ouml;r&uuml;rken, bazıları iane ile teavun arasında fark olduğunu kabul ederek ayetin g&uuml;naha yardım etmenin değil iki ya da daha fazla kişinin g&uuml;naha katılmasının haramlığının delili olarak g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi tefaul babı, tarafların katılımını ve bir işi hakiki olarak yapma konusundaki icmaları olarak kullanılmaktadır ve ayette onun ifal babı anlamında kullanıldığına ilişkin yeterli bir karine bulunmamaktadır. Bu y&uuml;zden Allah&rsquo;ın &quot;la tainu&quot;nun anlamını &quot;la teavunu&quot; kalıbında beyan ettiği ispat edilemez. Ayetin harama yardım etmenin haram olduğuna delalet ettiği farz edildiğinde bu irşat ayeti aklın h&uuml;km&uuml;d&uuml;r. &Ccedil;&uuml;nk&uuml; g&uuml;naha yardım etmenin k&ouml;t&uuml;l&uuml;ğ&uuml; akli bir h&uuml;k&uuml;md&uuml;r. Bu durumda bu ayete g&ouml;re iane mevzusunun ger&ccedil;ekleştiği her yerde haramlık h&uuml;km&uuml; ona şamil olmaktadır ve &ldquo;iane&rdquo; kavramının tanınması konusunda bu g&ouml;r&uuml;ş farklılıkları ortaya &ccedil;ıkmaktadır.</p>\n\n<p>\n	Bazı rivayetler de insanları genel olarak katl ve zulme yardım etmekten nehyetmiştir.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a> Bu rivayet, g&uuml;naha yardım etmenin k&ouml;t&uuml;l&uuml;ğ&uuml; konusundaki aklın h&uuml;km&uuml;ne uygundur. Bunlardan, g&uuml;naha yardım etmenin t&uuml;m şartlarını taşıyacak ve iane mevzusunu da i&ccedil;erecek şekilde başkalarına cinayet ve zul&uuml;m işlerken yardım etmek kastedilmiştir. Aynı şekilde bu rivayetlerin m&uuml;nkerden nehyetmenin vacip olduğunu anlatıyor olması da m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Bir&ccedil;ok rivayet, başkalarını harama d&uuml;ş&uuml;rmenin bazı &ouml;nc&uuml;llerinin adlarını zikretmiş ve onları caiz saymıştır. &Ouml;rneğin şarap yapacağını bildiğimiz kişilere<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a> &uuml;z&uuml;m<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a> ya da hurma<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[49]</sup></sup></a> satışı, şarap yapacağı bilinen kişiye &uuml;z&uuml;m suyu satışı<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[50]</sup></sup></a> ve oyun ve eğlence ara&ccedil;ları yapacağı bilinen kişilere &ccedil;ubuk satışı.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[51]</sup></sup></a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu rivayetler, g&uuml;naha yardım etme konusunun ger&ccedil;ekleşmediği yerleri a&ccedil;ıklamaktadır. &Ouml;rneğin &uuml;z&uuml;m veya &uuml;z&uuml;m suyu satışı, şarap yapımına yardım etmek kastıyla ger&ccedil;ekleşmemiştir. G&uuml;nahın işlenmesinde vasıtasız bir &ouml;nc&uuml;l olmadığı i&ccedil;in onunla g&uuml;nah işleneceğinin bilinmesi, zorunlu olarak o kastı beraberinde getirmemektedir.</p>\n\n<p>\n	Bu feyizli rivayetler karşısında &uuml;&ccedil; rivayet yer almaktadır. Bir rivayette, şarap işinde yer alan on kesime lanet edilmektedir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[52]</sup></sup></a> İki rivayette de ha&ccedil; ya da put yapan kişilere &ccedil;ubuk satılması yasaklanmıştır.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[53]</sup></sup></a> İzin veren ve yasaklayan bu iki t&uuml;r rivayeti bir noktada buluşturma konusunda değerli izahlar beyan edilmiştir.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[54]</sup></sup></a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu &uuml;&ccedil; rivayet, haramlığa ulaşacağı varsayımıyla fesadı ortadan kaldırmak i&ccedil;in İsl&acirc;m toplumunda şarap i&ccedil;menin ve ha&ccedil; yapmanın yayılması konusunda tehlike hissedilen istisnai bir durumda beyan edilmiştir. Binaenaleyh, normal durumda şarap yapan bir kişiye &uuml;z&uuml;m, hurma ya da &uuml;z&uuml;m suyu satmak veya ha&ccedil; ya da put yapan birine &ccedil;ubuk satmak g&uuml;naha yardım etmek değildir ve haramlığı yoktur. Fakat eğer İsl&acirc;m toplumunda bir g&uuml;nah veya inan&ccedil;sal sapma onların ger&ccedil;ekleştiği t&uuml;m yolların kapatılmasından başka bir &ccedil;are bırakmayacak şekilde yayılırsa onların uzak &ouml;nc&uuml;llerini de engellemek gerekir. H&uuml;k&uuml;metler, bazen toplumdaki bir m&uuml;nkerin k&ouml;k&uuml;n&uuml;n kazınması i&ccedil;in bu y&ouml;ntemi kullanmayı halkın yararına g&ouml;rmektedir. Peygamber, (s.a.a) şarabın haramlığına dair ayet indiğinde insanlara şarap kaplarını getirmelerini emretti ve onları kırdı. Şarap yapımında rol alan 10 kesime lanet edildiğine ilişkin rivayet de peygamberdendir (s.a.a) ve muhtemelen o sırada ifade edilmiştir. Bu g&ouml;r&uuml;ş doğrultusunda engelleyici &uuml;&ccedil; rivayet, maslahatsal bir h&uuml;km&uuml;n ifadesidir.</p>\n\n<p>\n	Eğer bu a&ccedil;ıklamayı kabul etmiyorsak &ouml;yle g&ouml;z&uuml;k&uuml;yor ki, &ldquo;Onları buluşturma konusunda en iyi izah, İbn Eziyne Sahih&rsquo;inin tanıklığıyla put veya ha&ccedil; yapacak kişiye &ccedil;ubuk satmakla şarap yapacak kişiye &uuml;z&uuml;m satmak arasında fark g&ouml;rmeliyiz, şeklinde olmalıdır. Bu haramlığın ve helalliğin dayanağını bulabiliyorsak, kişilerin inan&ccedil;sal sapmasına yapılacak her t&uuml;rl&uuml; yardımın haram olduğunu s&ouml;yleriz. &Ccedil;&uuml;nk&uuml; bu &ouml;nemli bir meseledir ve yaratacağı fesat da g&uuml;&ccedil;l&uuml;d&uuml;r. Ama g&uuml;nah işlemelerinde kişilere yardım etmek, g&uuml;naha yardım etmenin t&uuml;m şartları oluşmadık&ccedil;a caizdir.&quot;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[55]</sup></sup></a> Elbette bu g&ouml;r&uuml;ş&uuml; kabul etmekle Peygamberin (s.a.a) lanetinin haramlığa delalet ettiğinin kabul edilmemesi durumunda şarap yapımında yer alan on kesime lanet edilmesi konusundaki rivayetin sorunu var olmaya devam edecektir.</p>\n\n<p>\n	Yukarıda bahsedilenlerden şu sonu&ccedil;ları &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r:</p>\n\n<p>\n	a- İnan&ccedil;sal sapmaya veya g&uuml;nahın işlenmesine vasıta olmayan bir g&ouml;r&uuml;ş&uuml;n a&ccedil;ıklanması, saptırmak ya da onun ger&ccedil;ekleşmesi zannıyla a&ccedil;ıklanmış olsa da tecerri haramlığın olmaması sebebiyle caizdir.</p>\n\n<p>\n	b- Eğer bir kimse, inan&ccedil;sal bir sapma meydana getirme ya da başka bir vesileyle g&uuml;nah işleme kastıyla bir başka kişiyle konuşur, onu din karşıtı bir kitabı okumaya veya bir g&uuml;nahı aktarmaya zorlarsa, o kişide g&uuml;nah işleme isteği oluşacağına, yahut onun dini d&uuml;ş&uuml;ncesinin bozulacağına ve onun daha sonra g&uuml;nah işleyeceğine ya da sapacağına ihtimal verir, emin olur veya bilirse o kişinin yaptığı iş g&uuml;nah işlemeye yardımcı olmaktır ve caiz değildir.</p>\n\n<p>\n	c- Eğer bir kimse g&uuml;nah işleme niyetindeyse ve bunun yollarını arama peşindeyse; bir başka kişi onun bu niyetini ve kendisinin yol g&ouml;stermemesi durumunda o kişinin bu g&uuml;nahı işleyemeyeceğini ya da kendisinin yardım etmesi durumunda o kişinin vasıtasız olarak g&uuml;nah işleyebileceğini bilerek o kişiye bunun yollarını g&ouml;steriyorsa, bu yol g&ouml;stericilik saptırma kastı olmasa bile g&uuml;naha yardımcı olmaktır ve caiz değildir. &Ccedil;&uuml;nk&uuml; bu durumda kasıt zorunlu olarak hasıl olmaktadır.</p>\n\n<p>\n	d- Eğer bir kimse, başkalarını dini inan&ccedil;lara karşıt bir şekilde saptırmaya kast eder, g&uuml;nahı i&ccedil;eren bir kitap yayımlar ya da konuşma yaparsa, muhataplarından bazılarının sapacağından, onlarda g&uuml;nah işleme hevesinin ortaya &ccedil;ıkacağından ve daha sonra g&uuml;nah işleyeceklerinden emin olur, ya da buna ihtimal verirse, muhatapları sınırlı da olsa sınırsız da olsa, bu kitabın yazılması veya yayımlanması, ya da o konuşmanın yapılması, g&uuml;naha yardım etmek olur ve caiz değildir. Eğer saptırma kastı olmadan bunu yaparsa ve onun bu bilgisi, zorunlu olarak saptırma kastı oluşacağı y&ouml;n&uuml;nde olmazsa, muhtemelen bu g&uuml;naha yardımcı olmak kapsamına girmez.</p>\n\n<p>\n	Bazı faydalı dini ve din dışı bilgilerin a&ccedil;ıklanması, bir topluluk i&ccedil;inde anlama hatası sebebiyle onların sapmasına sebep olursa da caiz değildir. Ama sırf bazı insanların bu doğru veya hak s&ouml;z&uuml;, anlayamamasından veya bunların k&ouml;t&uuml;ye kullanılmasından dolayı onun toplumda yayılması engellenemez. Halkın geneli doğal haklarından mahrum edilemez. Ger&ccedil;i bu kişiler de d&uuml;ş&uuml;ncelerinden istifade edilmesinde kendi ilmi ve ruhi durumunu g&ouml;z &ouml;n&uuml;nde bulundurmakla g&ouml;revlidir.</p>\n\n<p>\n	e- Yukarıdaki varsayımlar, kitap yazmak, onları basıp yayımlamak, konuşma yapmak, o konuşmaları kaydedip &ccedil;oğaltıp yayımlamak, film senaryosu yazmak, onu sahnelemek vs&hellip; tek bir h&uuml;kme tabidir.</p>\n\n<p>\n	2- Sapkınlarla cihadın ve onların m&uuml;mk&uuml;n olan her vesileyle zayıflatılmasının vacipliği:</p>\n\n<p>\n	Bu delilin a&ccedil;ıklanması konusunda ş&ouml;yle denmiştir: &quot;A&ccedil;ıktır ki onlarla cihadın vacipliği onların d&uuml;ş&uuml;nce sisteminin ortadan kaldırılması, bu vesileyle de onların kendilerinin ortadan kaldırılması i&ccedil;indir. O halde onların g&uuml;&ccedil;lenmesine sebep olan şeyler, birinci yolla, ortadan kaldırılmalıdır.&quot;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><sup>[56]</sup></sup></a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlardan şu sonu&ccedil; ortaya &ccedil;ıkmaktadır: K&acirc;firlerle cihat, başlangı&ccedil;ta onların dininin ortadan kaldırılması i&ccedil;in değil, İsl&acirc;m&rsquo;ın tebliğinin &ouml;n&uuml;ndeki engellerin ortadan kaldırılması ve zulm&uuml;n bertaraf edilmesi i&ccedil;indir. Bu, sonu&ccedil; itibariyle İsl&acirc;m&rsquo;ın her yere yayılmasına yardım edecektir. Her hal&uuml;karda, k&acirc;firlerin g&uuml;&ccedil;lenmesine ve onları g&uuml;&ccedil;lendirecek şartların oluşmasına sebep olan d&uuml;ş&uuml;ncelerin a&ccedil;ıklanması caiz değildir.</p>\n\n<p>\n	3- Allah&rsquo;ın şu ayeti &quot;Ve, tezvire dayalı (zur) s&ouml;zden ka&ccedil;ının&quot;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><sup>[57]</sup></sup></a> gereğince &quot;zur&quot; s&ouml;zden sakınmak. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki, &quot;zur&quot; s&ouml;zden maksat, s&ouml;ylenmesi istenilmeyen s&ouml;zd&uuml;r.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[58]</sup></sup></a> Haram olan diğer şeylerin yanında bir haramın ifade edilmesi ve haramlığa ilişkin s&ouml;zlere bir yenisinin eklenmesi değildir. Binaenaleyh saptırıcı s&ouml;zlerin haramlığına delaleti yoktur.</p>\n\n<p>\n	4- Allah&rsquo;ın şu ayeti &quot;Ve insanlardan bir kısmı boş s&ouml;zleri satın alırlar, ilimleri olmaksızın Allah&#39;ın yolundan saptırmak i&ccedil;in. Ve onu eğlence (alay konusu) edinirler. İşte onlar i&ccedil;in aşağılayıcı bir azap vardır&quot;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><sup>[59]</sup></sup></a> gereğince boş s&ouml;zlerden sakınmak. G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu ayet &ccedil;er&ccedil;evesinde başkalarını Allah yolundan saptırmak i&ccedil;in alışveriş şeklinde boş s&ouml;zler s&ouml;ylemek haramdır. Şu anlamda ki bu s&ouml;z, ya insanları saptırmak kastıyla s&ouml;ylenir ya da insanların sapmasına sebep olur. &quot;Li yudille&quot; kelimesindeki lam harfinin şu iki ihtimalden yani, sebep ya da ama&ccedil; ihtimallerinden hangisini murat ettiği a&ccedil;ık&ccedil;a belli olmadığı i&ccedil;in haramlık h&uuml;km&uuml; kesin olan husus i&ccedil;in ge&ccedil;erlidir ve bir şartın tahakkuk etmesiyle haramlık mevzusunun tahakkukunda ş&uuml;phe meydana gelir ve beraatin esas olduğu ilkesinin kapsamına girer. Elbette burada şunu s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: &quot;lam&quot;ın manası sebebe y&ouml;neliktir ve sebeple amacın arasında ş&uuml;phe oluşması durumunda sebep anlamına &ouml;ncelik verilir. Binaenaleyh ayetin manası şu şekilde olur: &quot;Alışveriş şeklindeki boş s&ouml;z, insanları saptırmak amacıyla s&ouml;ylenirse haramdır.&quot;</p>\n\n<p>\n	5- Abdulmelik&rsquo;in rivayeti: &quot;İmam Sadık&rsquo;a (a.s) &lsquo;ben yıldızlara bakmaya m&uuml;ptela oldum&rsquo; dedim, İmam da bana &lsquo;bununla h&uuml;k&uuml;m m&uuml; veriyorsun&rsquo; diye sordu. Ben evet deyince, İmam &lsquo;hidayet kitabını yak&rsquo; dedi.&quot;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><sup>[60]</sup></sup></a></p>\n\n<p>\n	İmam&rsquo;ın Abdulmelik&rsquo;e s&ouml;yledikleri şuna delalet ediyor: Batıl bir kitabı bulundurmak haram değildir, haramlık, kişilerin sapkınlığa d&uuml;ş&uuml;r&uuml;lmesinden kaynaklanmaktadır. Yıldız kitapları, herhangi birinin sapmasına neden olmuyorsa ve onu şirke d&uuml;ş&uuml;rm&uuml;yorsa onu ortadan kaldırmak vacip değildir.</p>\n\n<p>\n	İmam&rsquo;ın sorusunun şu şekilde sormak m&uuml;mk&uuml;nd&uuml;r: &quot;Bu kitaplar sana onlara g&ouml;re h&uuml;k&uuml;m verebileceğin &ouml;l&ccedil;&uuml;de g&uuml;ven veriyor mu?&quot; bu durumda bu kitaplar, batıl bir inancın ortaya &ccedil;ıkmasına neden olduğu i&ccedil;in o kitaplar doğrultusunda h&uuml;k&uuml;m verilmese bile o kitabın okunması haram ve ortadan kaldırılması vacip olur.</p>\n\n<p>\n	6- Tevrat&rsquo;a g&ouml;re emretmek: &quot;Bir g&uuml;n Hz. Ali (a.s) mescide doğru giderken &Ouml;mer&rsquo;in elinde Tevrat&rsquo;tan bir par&ccedil;a olduğunu g&ouml;rd&uuml;. Hz. Ali, ona onu atmasını emretti ve &quot;Eğer Musa ve İsa (a.s) yaşıyor olsaydı, bana tabi olmalarından başka bir şey caiz olmazdı.&quot;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><sup>[61]</sup></sup></a></p>\n\n<p>\n	Bu rivayetten &ccedil;ıkan sonu&ccedil; şudur: Tevrat ve İncil eğer Hz. Ali&rsquo;ye tabi olmamaya sebep olursa, saptırıcıdır ve bir kenara bırakılmalıdır. Aksi takdirde onların yayılmasını engellemek i&ccedil;in bir sebep yoktur.</p>\n\n<p>\n	7- Haza rivayeti: &quot;Kim bir sapkınlığı &ouml;ğretirse, onun g&uuml;nahı da tıpkı o g&uuml;nahı işleyen kişinin g&uuml;nahı gibidir.&quot;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Bu rivayette sapkınlığın &ouml;ğretilmesinden s&ouml;z edilmiş; ama ardından onunla amel etmek s&ouml;z konusu edilmiştir. Binaenaleyh, sapkınlığı ifade etmenin kendisi batıl ve haram olarak g&ouml;r&uuml;lmemekte halkın sapmasına sebep olan s&ouml;z&uuml;n s&ouml;ylenmesi caiz kabul edilmemektedir.</p>\n\n<p>\n	8- Tuhafu&rsquo;l- Ukul&rsquo;dan iki rivayet:&nbsp; &quot;&hellip;Allah&rsquo;tan başkasına yaklaştıran, ya da onun k&uuml;f&uuml;r ve şirkin g&uuml;&ccedil;lenmesine sebep olduğu i&ccedil;in nehyedilen her şey, g&uuml;nahın her izahı, ya da hakkın aşağılanmasına vesile olan her konu, haramdır. Zaruret gerektirmedik&ccedil;e, bunların alım satımı, saklanması, sahiplenilmesi, bağışlanması, &ouml;d&uuml;n&ccedil; verilmesi ve her t&uuml;rl&uuml; değişimi haramdır.&quot; Ve &quot;Allah yalnızca her şeyi haram olan sanatları haram etmiştir. Onlardan yalnızca fesat ortaya &ccedil;ıkar, &ouml;rneğin &quot;Barbat&quot; [bir t&uuml;r m&uuml;zik aleti] &quot;mizmar&quot; [bir t&uuml;r m&uuml;zik aleti] ve satran&ccedil; gibi boş ve faydasız şeyler&hellip; Sadece fesat meydana getiren ve i&ccedil;ince sadece fesat bulunan şeylerden hi&ccedil;bir fayda gelmez. Bunların hi&ccedil;bir iyi tarafı yoktur.&quot;</p>\n\n<p>\n	Bu iki rivayette &quot;a&ccedil;ıklanması k&uuml;fr&uuml;n ve şirkin g&uuml;&ccedil;lenmesine ve hakkın zayıflamasına sebep olan şeyler&quot; ve &quot;m&uuml;fsit fiiller&quot; haram sayılmıştır. Dolayısıyla saptırıcı ve m&uuml;fsit ifade, yani kendisinden sapkınlık ve fesat &ccedil;ıkan şeyler haramdır, saptırıcı veya fasit s&ouml;z&uuml;n a&ccedil;ıklanmasının kendisi değil.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Saptırmayı &Ouml;nlemenin Yolları</strong></p>\n\n<p>\n	Daha &ouml;nce a&ccedil;ıklananlar &ccedil;er&ccedil;evesinde belirli bir topluluğu veya &ccedil;ok sayıda kişinin sapmasına sebep olmak i&ccedil;in a&ccedil;ıklanan s&ouml;zler, sapkınlığı empoze etmek h&uuml;km&uuml;ndedir veya sapkınlığın aracısız olarak ger&ccedil;ekleşmesinin &ouml;nc&uuml;l&uuml; sayılır. M&uuml;nkerden nehyetmek ve onu ortadan kaldırmak anlamında sapkınlığın devam etmesinin engellenmesi gerekir. Eğer bir d&uuml;ş&uuml;nce hen&uuml;z a&ccedil;ıklanmamışsa; ama &ouml;rf ve halkın maslahatını teşhis eden merciler onun a&ccedil;ıklanması durumunda aynı etkiyi yapacağından emin olursa m&uuml;nkerden nehyetmek h&uuml;km&uuml;yle ve onun defedilmesi anlamında onun a&ccedil;ıklanmasını &ouml;nlemelidir.</p>\n\n<p>\n	Şimdi, s&ouml;z sırası m&uuml;nkerden nehyetmenin m&uuml;mk&uuml;n olan yollarına geldi:</p>\n\n<p>\n	1- Saptırıcı ifadenin telifini, a&ccedil;ıklanmasını, saklanmasını, yayılıp satılmasını engellemek, kişinin dilinin kesilmesi, kaleminin kırılması ve onun etkilerinin ortadan kaldırılması anlamına gelmektedir. 2- Satın alınmasının, okunmasının, işitilmesinin veya izlenmesinin engellenmesi, halkın g&ouml;z&uuml;n&uuml;n ve kulağının kapatılması anlamına gelmektedir. 3- Halkın tevecc&uuml;h&uuml;n&uuml;n o saptırıcı ifadenin dışındaki başka bir şeye y&ouml;nlendirilmesi, oyalanılacak başka şeyler bulunmasıyla vs. m&uuml;mk&uuml;nd&uuml;r. 4- Halkın dini bilgisinin ve dindarlığının g&uuml;&ccedil;lendirilmesi.</p>\n\n<p>\n	Kitap yakmayı M&uuml;sl&uuml;manlara isnat eden bazı son d&ouml;nem tarih&ccedil;ileri, şunu nakletmektedirler: &quot;Sad b. Vakkas, &Ouml;mer&rsquo;e mektup yazdı ve İranlıların kitaplarının M&uuml;sl&uuml;manlara intikal ettirilmesi i&ccedil;in izin istedi. &Ouml;mer, cevaben şunları yazdı: İ&ccedil;lerinde doğru şeyler bulunsa da o kitapların hepsini suya atın. Allah bize onlardan daha iyisiyle yol g&ouml;stermiştir. Eğer onlarda bir sapkınlık varsa da Allah bizi o sapkınlıklardan kurtarmış olur.&quot; &Ouml;mer ayrıca Sad b. Vakkas&rsquo;a ş&ouml;yle yazdı: &quot;Eğer o kitapların i&ccedil;indekiler, Allah&rsquo;ın kitabına uygunsa, bizim onlara ihtiyacımız yoktur. Eğer aykırıysa onlara yine ihtiyacımız yoktur. O halde her hal&uuml;karda o kitapları yok edin.&quot;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;</p>\n\n<p>\n	Nakledildiğine g&ouml;re, Ahmed b. Hanbel de Mutezile akaidine karşı &ccedil;ıkarak kelamcıların konularından ve hatta akli bahislerinden bile sakınmıştır.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n<p>\n	Abdulmelik&rsquo;in rivayeti ile Tevrat konusundaki rivayet de birinci ve ikinci yola işaret etmektedir.</p>\n\n<p>\n	A&ccedil;ıktır ki bu iki rivayetteki &quot;yakmak&quot; ve &quot;bir kenara bırakmak&quot; ifadelerinin herhangi bir hususiyeti bulunmamaktadır. Her ikisi de kitabın sapkınlık sahnesinden dışarıya &ccedil;ıkarılmasının misdakıdır. Vacip olan &ccedil;eşitli yerlerde ve farklı şekillerde tahakkuk eden bu t&uuml;mel durumdur. Bu iki rivayet, bu iki yolun da bu t&uuml;mel durumun misdakında yer alabileceğine ve bazı yerlerde caiz olabileceğine delalet eder. Bu iki rivayet, sadece zikredilen yere delalet etmez. A&ccedil;ıktır ki sapkın kitabı, hamur da yapmış olsalar yine bu rivayetlerle amel edilmiştir. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	G&ouml;sterilen bu iki yola ilaveten, bu g&uuml;nlerde bir&ccedil;ok noktadaki saptırıcı ifadelere uygulamak m&uuml;mk&uuml;n değildir. Şu sebeple ki, birinci olarak, yeni iletişim şartları g&uuml;&ccedil;l&uuml; y&ouml;netimlerin bile onları kontrol altına alabileceği şekilde değildir. Ge&ccedil;mişte kitapların sınırlı olması sebebiyle onların ortadan kaldırılması, &ccedil;ok fazla problem oluşturmuyordu. Ama bug&uuml;n, sesin, g&ouml;r&uuml;nt&uuml;n&uuml;n, radyonun, televizyonun veya bilgisayarın &ouml;nlenmesi m&uuml;mk&uuml;n değildir. Halkın g&ouml;z&uuml;n&uuml; veya kulağını kapatmak m&uuml;mk&uuml;n olmaktan &ccedil;ıkmıştır. İkinci olarak bazı noktalarda birinci ve ikinci y&ouml;ntemin uygulanması, insanlardan bir kısmının sapmasına neden olmaktadır. Her zaman saptırıcı ifadelerin yayımlanmasının sapkınlık yaratması diye bir şey s&ouml;z konusu değildir, bazen onların engellenmesi de sapmanın oluşmasına neden olmaktadır.</p>\n\n<p>\n	Hz. Emir&rsquo;den (a.s) gelen şu rivayette olduğu gibi: &quot;H&uuml;ccet sultanının g&uuml;c&uuml;, kudret sultanının g&uuml;c&uuml;nden daha fazladır&quot;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[65]</sup></sup></a> Binaenaleyh saptırmayı &ouml;nlemek i&ccedil;in &ouml;ncelikle birinci ve ikinci y&ouml;ntemlere başvurmamak gerekir. Uzun vadeli bir planlama ile t&uuml;m yollardan daha g&uuml;&ccedil;l&uuml; olan d&ouml;rd&uuml;nc&uuml; yola başvurmak gerekir. Kısa vadeli bir planlama ile de &uuml;&ccedil;&uuml;nc&uuml; yola başvurmak gerekir. Elbette bazen mecbur kalınması durumunda zorunlu olarak ilk iki yoldan da yardım alınabilir. Bunun teşhisi de &ouml;rfe, bilince ve uzmanlara kalmış bir şeydir. &Ccedil;&uuml;nk&uuml; hem sapkınlığın ger&ccedil;ekleşmesini &ouml;nlemeye ilişkin o iki yolun g&uuml;c&uuml; incelenmiş olur hem de onun ilacının tek olup olmaması&hellip; Hz. Emir&rsquo;in (a.s) bu y&uuml;ce s&ouml;z&uuml; bunun a&ccedil;ıklayıcısıdır.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	Birinci olarak hak olan İsl&acirc;m dini, hi&ccedil;bir aklın &ouml;n&uuml;nde diz &ccedil;&ouml;kerek teslim olmadan edemeyeceği g&uuml;&ccedil;l&uuml; burhanlara ve h&uuml;ccetlere sahiptir. İkinci olarak halk da akıllıdır, hak olan burhanları anlama g&uuml;c&uuml;ne sahiptir se&ccedil;erken de hidayet yolunu tercih etmektedir. Onları serbest bırakmak ve onların zorunlu sapkınlığından korkmamak gerekir. &Ccedil;&uuml;nk&uuml; dayatmayla hidayet olmayacağı gibi zorlamayla sapkınlık da m&uuml;mk&uuml;n değildir. Elbette hak h&uuml;ccetleri muhatapların duygu ve bilin&ccedil; d&uuml;zeyine g&ouml;re beyan etmeye dikkat etmek hak s&ouml;z&uuml; uygun konum ve yakışır bir kalıp i&ccedil;erisinde s&ouml;ylemek gerekir. &quot;İnsanlarla onların aklının &ouml;l&ccedil;&uuml;s&uuml;nce konuş&quot;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[66]</sup></sup></a> rivayeti işte bu hususu ifade etmektedir.</p>\n\n<p>\n	H&uuml;ccet sultanının g&uuml;c&uuml;n&uuml;n kudret sultanının g&uuml;c&uuml;nden fazla olduğunu belirten Hz. Emir&rsquo;in rivayetine ilaveten şu iki rivayet de sapkınlıkla m&uuml;cadelenin yolunun halkın dini bilgisinin g&uuml;&ccedil;lendirilmesi olduğunu g&ouml;steriyor.</p>\n\n<p>\n	1- &ldquo;Allah &Uuml;meyye Oğullarına lanet etsin &ccedil;&uuml;nk&uuml; onlar insanlara dini &ouml;ğretmeyi &ouml;zg&uuml;r bıraktılar; ama k&uuml;fr&uuml;n tanınmasını &ouml;ğretmeyi &ouml;zg&uuml;r bırakmadılar&quot;</p>\n\n<p>\n	2- Huzeyfe, dedi ki &quot;İnsanlar Peygamber&rsquo;e (s.a.a) tevhidi soruyorlardı, ben ise şirki soruyordum.&quot;</p>\n\n<p>\n	&Ouml;te yandan İsl&acirc;m&rsquo;ın ilim &ouml;ğrenmeye ve &acirc;limlere verdiği değer herkesin malumudur. Bir rivayette ilim hayatı, eleştiri ve redde bağlı olarak g&ouml;r&uuml;lm&uuml;şt&uuml;r. İlmin canlılığı ve ilerlemesi, sadece hak s&ouml;z&uuml;n g&uuml;ndeme getirilmesiyle olmaz. Tersine, g&ouml;r&uuml;şlerin &ccedil;arpışması sayesinde hak s&ouml;z tanınır ve batıl s&ouml;ze olan &uuml;st&uuml;nl&uuml;ğ&uuml; anlaşılır. Diğer bir rivayette Hz. Emir (a.s) halka eleştirel olmayı tavsiye etmektedir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><sup>[67]</sup></sup></a> Kur&rsquo;an da iki ayette, bu y&ouml;ntemi sapmayı &ouml;nlemek ve hidayetin ışığını yaymak i&ccedil;in sunmaktadır:&nbsp; &quot;T&acirc;ğ&ucirc;t&rsquo;tan , ona kulluk etmekten ka&ccedil;ınan ve i&ccedil;tenlikle Allah&rsquo;a y&ouml;nelenler i&ccedil;in m&uuml;jde vardır. O h&acirc;lde, kullarımı m&uuml;jdele! S&ouml;z&uuml; dinleyip de onun en g&uuml;zeline uyanlar var ya, işte onlar Allah&rsquo;ın hidayete erdirdiği kimselerdir. İşte onlar akıl sahiplerinin ta kendileridir.&quot;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><sup>[68]</sup></sup></a> Bu ayet, genel olarak ifade &ouml;zg&uuml;rl&uuml;ğ&uuml; i&ccedil;in delil olarak sunulmaktadır. Fakat &ouml;yle g&ouml;z&uuml;k&uuml;yor ki yalnızca hak ve batıl, hidayet eden ve saptıran s&ouml;z&uuml; dinlemeye izin vermektedir ve elbette bu dinlemeyi, kendinde tanıma ve s&ouml;z&uuml;n en g&uuml;zeline tabi olma g&uuml;c&uuml; g&ouml;renleri teşvike layık g&ouml;rmektedir. Ger&ccedil;i t&uuml;m toplumlarda &ccedil;eşitli fikirler kendini g&ouml;sterebilir ve kendini herkese sunma imk&acirc;nı bulabilir. İsl&acirc;m nizamı bu meşru hakın savunucusu olmalıdır. Ancak her konum, yaş ve d&uuml;ş&uuml;nce d&uuml;zeyindeki insana her s&ouml;ze kulak vermek ve her kitabı okumak da uygun değildir. Hz. Emir, muttakileri tasvir ederken ş&ouml;yle diyor: &quot;Onlar, kulaklarını kendileri i&ccedil;in faydalı olan ilme vakfederler.&quot;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[69]</sup></sup></a></p>\n\n<p>\n	Kur&rsquo;an, Firavun ailesinden iman eden kişinin s&ouml;z&uuml;n&uuml; ve mantığını Firavun&rsquo;un karşısına dikiyor ve o m&uuml;minin y&ouml;ntemini &ouml;v&uuml;yor. Firavun ş&ouml;yle deyince &quot;Firavun dedi ki: &quot;Bırakın beni, M&ucirc;s&acirc;&rsquo;yı &ouml;ld&uuml;reyim. (Faydası olacaksa) Rabbini yardıma &ccedil;ağırsın! &Ccedil;&uuml;nk&uuml; ben onun, dininizi değiştireceğinden yahut yery&uuml;z&uuml;nde bozgunculuk &ccedil;ıkaracağından korkuyorum. M&ucirc;s&acirc; da, &quot;Ben, hesap g&uuml;n&uuml;ne inanmayan her kibirliden, benim de Rabbim sizin de Rabbiniz olan Allah&rsquo;a sığınırım&quot; dedi. Firavun ailesinden, imanını gizlemekte olan m&uuml;&rsquo;min bir adam ş&ouml;yle dedi: &quot;Rabbim Allah&rsquo;tır, dediği i&ccedil;in bir adamı &ouml;ld&uuml;recek misiniz? H&acirc;lbuki o, size Rabbinizden apa&ccedil;ık mucizeler getirdi. Eğer yalancı ise, yalanı kendi aleyhinedir. Eğer doğru s&ouml;yl&uuml;yorsa, sizi tehdit ettiği şeylerin bir kısmı başınıza gelecektir. Ş&uuml;phesiz Allah, aşırı giden, yalancılık eden kimseyi doğru yola eriştirmez.&quot;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><sup>[70]</sup></sup></a></p>\n\n<p>\n	O halde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi halkın sapmasını &ouml;nlemede en iyi yol, d&ouml;rd&uuml;nc&uuml; yoldur. &Uuml;&ccedil;&uuml;nc&uuml; yol, kısa s&uuml;relidir ve zorunlu durumlarda birinci ve ikinci yolda yararlanılabilir.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	3- Din Dışı (Gayri Dini) D&uuml;ş&uuml;nceler Ve Dini H&uuml;k&uuml;mlerin Mevzuları</h2>\n\n<p>\n	İsl&acirc;m, halkın hayatını en iyi şekilde y&ouml;netmeye y&ouml;nelik ortaya konan muhtelif ilmi nazariyeleri olumlu karşılamakta ve o g&ouml;r&uuml;şlerin sahiplerine saygıyla bakmaktadır.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[71]</sup></sup></a> Ve M&uuml;sl&uuml;manları en uzak yerlerde dahi olsa onları &ouml;ğrenmeye teşvik etmektedir.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[72]</sup></sup></a></p>\n\n<p>\n	Fıkhi ve ahlaki konularda da g&ouml;r&uuml;ş beyan etmek caizdir. Cahilleri irşat etmek, tıpkı h&uuml;k&uuml;mleri bilmeyenlere dinin tebliğ edilmesi de bazen vaciptir. İsl&acirc;m, yalnızca insanları zorluk ve sıkıntıya d&uuml;ş&uuml;recek noktalarda m&uuml;samaha g&ouml;stermekte, taharet ve necaset gibi konularda başkalarını şer&rsquo;i h&uuml;k&uuml;mler konusunda bilgilendirerek kişinin zahmete sokulmasını tercih etmemektedir. Ancak insanlara faydası olacaksa bu meselenin ifade edilmesi tercih edilir. Cahillerin, can, mal ve namus gibi konularda irşat edilmesi vaciptir. M&uuml;sl&uuml;manların siyasi, ekonomik ve k&uuml;lt&uuml;rel alanlarda varlık g&ouml;stermesinin ve onların bu konularda g&ouml;r&uuml;ş bildirmesinin zarureti bundan dolayıdır. Bireylerin kişisel ve umumi hakları konusunda g&ouml;r&uuml;ş bildirmesi ve onları savunması, İsl&acirc;m toplumunun t&uuml;m fertleri i&ccedil;in serbesttir. İnsanların duyduklarını ve g&ouml;rd&uuml;klerini ifade etmesine hi&ccedil; kimsenin g&ouml;rkemi engel olmamalıdır. <a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[73]</sup></sup></a> Kendi haklarını savunurken de hi&ccedil; kimseden korkmamalıdır. Bir &ccedil;&ouml;l bedevisi, hızla Peygamber&rsquo;in (s.a.a) yanına geldi. O sırada Peygamber, ashabıyla birlikteydi. Bedevi, Peygambere &quot;Bana da ver, bu mal ne senindir, ne de babanındır&quot; dedi. Peygamber, g&uuml;l&uuml;msedi ve &quot;doğru s&ouml;yledin, bu mal, Allah&rsquo;ındır&quot; dedi. &Ouml;mer b. Hattab, &ouml;fkelendi ve bedeviye sert bir şekilde m&uuml;dahale etmek istedi. Peygamber, yumuşak&ccedil;a onu engelledi ve g&uuml;l&uuml;mseyerek &quot;&Ouml;mer, onu bırak, doğrusu, haklı s&ouml;z s&ouml;yledi&quot; dedi.&quot;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;</p>\n\n<h3>\n	Yasak İfadeler</h3>\n\n<p>\n	Şer&rsquo;i haramlara ş&ouml;yle bir bakıldığında şu g&ouml;r&uuml;lmektedir ki, d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırlandığı tek yer bir hakkın zayi edilmesidir. D&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; bir kişinin doğal hakkıdır. Fakat yalnızca onun hakkı değildir. Başkalarının hakkına zarar verdiği zaman hangisinin &ouml;ncelikli olduğuna bakmak gerekmektedir. İsl&acirc;m h&uuml;k&uuml;mleri ger&ccedil;ek maslahatlara ve mefsedetlere dayalıdır. Taabbudiyatta o maslahatlar, şeriatın kendisi bize a&ccedil;ıklamadığı s&uuml;rece bizim a&ccedil;ımızdan &ccedil;ok a&ccedil;ık bir şekilde belli değildir. Ama tevess&uuml;liyatta genel olarak bellidir. Bu y&uuml;zden d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n sınırlandığı her yerde ş&uuml;phesiz şahsi veya toplumsal bir mefsedet s&ouml;z konusudur. Bunun dışında zorlukla bir harama iltizam edilir ve kolaylıkla &ouml;zg&uuml;rl&uuml;k ortadan kaldırılabilir. Allah, kişilerin bireysel ya da toplumsal hakları &ccedil;iğnenmediği s&uuml;rece insanların d&uuml;ş&uuml;ncelerini ve amellerini serbest kılmıştır. Din ve Allah ile ilgili hususlar da bu dairede yer almaktadır. Din insanlar i&ccedil;in olduğundan onun zayıflatılması ya da y&uuml;celtilmesi o dinin dindarlarının aşağılanması veya y&uuml;celtilmesinden başka bir şey değildir.</p>\n\n<p>\n	Başkalarının harama d&uuml;şmesine sebep olacak ya da g&uuml;naha yardım etme kapsamında yer alacak d&uuml;ş&uuml;ncelerin a&ccedil;ıklanmasına ilaveten toplumsal d&uuml;zeni bozucu, ona zarar verici ve onu aşağılayıcı d&uuml;ş&uuml;ncelerin a&ccedil;ıklanması da haramdır.&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<h3>\n	1- Aşağılayıcı D&uuml;ş&uuml;nce</h3>\n\n<p>\n	<strong>A) Kendini Aşağılamanın Haramlığı</strong></p>\n\n<p>\n	&quot;M&uuml;mine, kendini aşağılaması yaraşmaz&quot;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp; &quot;M&uuml;minin kendini zillete d&uuml;ş&uuml;recek eğilimlere ve heveslere sahip olması ne kadar k&ouml;t&uuml;d&uuml;r.&quot;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp; Binaenaleyh, kişinin şahsiyetini aşağılayan, k&uuml;&ccedil;&uuml;lten veya onun bağımsızlığını ortadan kaldıran a&ccedil;ıklama veya davranış caiz değildir.</p>\n\n<p>\n	Hz. Emir (a.s) de insanları y&ouml;neticilerine yağcılık ve dalkavukluk yapmaktan sakındırırdı.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[77]</sup></sup></a> Enbar kenti halkını kendilerinin aşağılanmasına sebep olan davranışları yapmaktan alıkoydu.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><sup>[78]</sup></sup></a> Kendisi at &uuml;zerindeyken, ashabının yaya olarak kendisini takip etmesine izin vermezdi.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><sup>[79]</sup></sup></a> Elbette y&ouml;neticiler, o hareketleri ve kendileri binekteyken diğerlerinin y&uuml;r&uuml;mesini iki a&ccedil;ıdan &ouml;nlemelidir. Birincisi, bunlar, insanların aşağılanmasına ve k&uuml;&ccedil;&uuml;k d&uuml;şmelerine sebep olmaktadır. İkincisi ise bunlar fesat i&ccedil;in yaratılan zeminlerdir. Masum olmayan y&ouml;neticiler, daima g&uuml;&ccedil; tutkusuyla hareket etmenin b&uuml;y&uuml;k tehlikesiyle karşı karşıyadır. Diktat&ouml;rlerin meşhur s&ouml;zleri de zaman i&ccedil;erisinde oluşur.</p>\n\n<p>\n	<strong>B) Başkalarını Aşağılamanın Haramlığı</strong></p>\n\n<p>\n	Başkalarını hor ve hakir kılmak, onların ruhi ve manevi haklarını zayi etmektir. Hz. İsa&rsquo;dan (a.s)&nbsp; gelen rivayet doğrultusunda bunlar, insanın kibrinden ve bencilliğinden kaynaklanır.&nbsp; İsl&acirc;m toplumunda t&uuml;m insanların ruhi ve manevi a&ccedil;ıdan g&uuml;venlikte olması gerekir.</p>\n\n<p>\n	Bazı rivayetlerde insanlar, m&uuml;minlere hakaret etmekten ve onları aşağılamaktan sakındırılmıştır. &quot;Kim benim m&uuml;min kulumu aşağılarsa bana karşı savaş ilan etmiş olur.&quot;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><sup>[80]</sup></sup></a> &quot;Kim benim m&uuml;min kulumu aşağılarsa bana muhalefet etmiş ve d&uuml;şmanlıkla benden ayrılmış olur.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><sup>[81]</sup></sup></a> &quot;Kim benim dostlarımdan birini aşağılarsa beni kendisiyle savaşmaya zorlamış olur.&quot;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><sup>[82]</sup></sup></a> Kim bir m&uuml;mini, &ccedil;ektiği ge&ccedil;im sıkıntısı sebebiyle aşağılarsa, Allah kıyamet g&uuml;n&uuml;nde t&uuml;m yaratıkların huzurunda onu ortaya &ccedil;ıkarır.&quot;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><sup>[83]</sup></sup></a> Bir&ccedil;ok rivayette m&uuml;minlerin aşağılanması a&ccedil;ık bir şekilde yasaklanmıştır.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\"><sup><sup>[84]</sup></sup></a> M&uuml;minin gıybetini, etmek, ona iftira etmek, s&ouml;vmek, ona fasık, k&acirc;fir ve yalancı demek, emanetlere riayet etmemek, yalancılık ve insanların kişisel sırlarını ifşa etmek de insanların haklarından olduğu i&ccedil;in aşağılamanın haramlığı kapsamına girer.</p>\n\n<p>\n	İsl&acirc;m toplumundaki m&uuml;min olmayan vatandaşlara iftira atmak ve onlara yakışıksız şeyler isnat etmek, insanlara hakaret edip onları aşağılamaya ilişkin rivayetler doğrultusunda yasaklanmış ve kınanmıştır. <a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\"><sup><sup>[85]</sup></sup></a> K&acirc;firlerden cizye alınması konusunda bazıları, onların &quot;k&uuml;&ccedil;&uuml;k&quot; oluşlarının onların aşağılanmasını gerektirmeyeceğini s&ouml;ylemektedir. Cizye, k&acirc;firleri cezalandırma, aşağılama ve hakaret amacıyla konulup vacip kılınmamıştır.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n\n<p>\n	İsl&acirc;mi y&ouml;netimin h&acirc;kimiyetinde, su&ccedil;lular bile aşağılanmamalıdır. Her ne kadar Hz. İsa&rsquo;dan gelen bir rivayete g&ouml;re g&uuml;nahk&acirc;rlara (su&ccedil;lulara) buğzetmek Allah&rsquo;a yakınlaşmak olarak ifade edilmişse de<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\"><sup><sup>[87]</sup></sup></a> g&uuml;nahk&acirc;rlara kin g&uuml;tmek, onlara hakareti caiz kılmaz. G&uuml;nahk&acirc;ra, onun su&ccedil;unun diğer insanları k&ouml;t&uuml; etkilememesi ve kalbin o g&uuml;naha meyletmemesi i&ccedil;in kalben nefret duyulmalıdır; ancak ona şefkatle ve merhametle davranmak ve daima onları bu su&ccedil;ları işlemekten vazge&ccedil;irmeye &ccedil;alışmak gerekmektedir.</p>\n\n<h3>\n	2- Saptırıcı D&uuml;ş&uuml;nce</h3>\n\n<p>\n	Başkalarını g&uuml;naha ve inan&ccedil;sal sapmaya d&uuml;ş&uuml;ren veya g&uuml;naha yardım etme kapsamına giren ve başkalarının zararına ve harama d&uuml;şmesine sebep olan d&uuml;ş&uuml;ncelerin a&ccedil;ıklanması veya yine onların kendilerine zarar vermesine yardım etme kapsamına giren d&uuml;ş&uuml;ncelerin a&ccedil;ıklanması haramdır.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\"><sup><sup>[88]</sup></sup></a></p>\n\n<h3>\n	3- İsl&acirc;mi Toplum Karşısında Yıkıcılık</h3>\n\n<p>\n	İsl&acirc;m toplumu, halk ve devletten oluşan ve İsl&acirc;mi değer ve ilkeleri korumaya &ccedil;alışan bir b&uuml;t&uuml;nd&uuml;r. D&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; en &ouml;nemli İsl&acirc;mi değer ve ilkelerden biridir ve devlet ile milletin bunu koruyup geliştirmeye &ccedil;alışması gerekir. &Ouml;zg&uuml;rl&uuml;k İran İsl&acirc;m Cumhuriyeti anayasasında değiştirilemez bir maddedir.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp; Eğer toplumda olağan&uuml;st&uuml; bir hal meydana gelirse o yasanın sınırlandırılması gerekirdi. Anayasa Uzmanlar Meclisi Başkan Yardımcısının g&ouml;r&uuml;ş&uuml;ne g&ouml;re parlamento bile o yasayla ilgili yeni bir d&uuml;zenleme yapamaz; bu sadece referandum yoluyla olabilir.<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\"><sup><sup>[90]</sup></sup></a> D&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml; İsl&acirc;m toplumunun yararına olan bir şeydir. Ama eğer bir d&uuml;ş&uuml;nce toplumda ayrılık ve kaos yaratmak i&ccedil;in fitne &ccedil;ıkarırsa ya da halkı yasa dışılığa ve su&ccedil; işlemeye zorlarsa toplum a&ccedil;ısından yıkıcıdır ve &ouml;nlenmesi gerekir. Bu y&uuml;zden herkesin &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n korunması i&ccedil;in &ouml;zg&uuml;rl&uuml;klerin yasal &ccedil;er&ccedil;evede olması gerekir. D&uuml;ş&uuml;nceler ve eleştiriler toplumsal d&uuml;zeni bozmayacak şekilde ve uygun bir bi&ccedil;imde a&ccedil;ıklanmalı ve herkes a&ccedil;ıklamalarının sorumluluğunu &uuml;stlenmelidir. Elbette d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;nden kaynaklanan su&ccedil;ların teşhisi o kadar kolay bir iş değildir ve bunun uzmanlardan ve adil kişilerden oluşan bir grup&ccedil;a yapılması gerekir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> Bkz. John Stuart Mil, Risale derb&acirc;re-i Azad&icirc;, s. 54. (İnan&ccedil;ları ifade ve yayma &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n &ouml;ncelikle başka bir ilkeyi g&uuml;ndeme getirmesi m&uuml;mk&uuml;nd&uuml;r. &Ccedil;&uuml;nk&uuml; inancı ifade etmek ve yaymak, bireyin başkalarını ilgilendiren davranışlarıyla ilgili olmaktadır. Ancak d&uuml;ş&uuml;nceyi a&ccedil;ıklamak ve yaymak, aşağı yukarı o d&uuml;ş&uuml;ncenin kendisinin dayandığı deliller kadar &ouml;nemlidir. Nitekim d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; pratikte d&uuml;ş&uuml;nce konusundan ayrı tutmak m&uuml;mk&uuml;n değildir. Ayrıca bkz. Ebulfazl Kazi, Hukuk-ı Esas&icirc; ve Nehadha-yi Siyas&icirc;, c. 1, s. 660, Mecelle-yi Havze, S. 33, s. 100.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Mecelle-yi Havze, S. 31, s. 117.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> Murtaza Mutahhar&icirc;, Piramun-ı Cumhuri-yi İsl&acirc;m&icirc;, s. 104.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Bkz: &ldquo;Zendeg&icirc; ve Azad&icirc;&rdquo;, Mecelle-yi Hukumet-i İsl&acirc;m&icirc;, S. 2, s. 157-161.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Bakara, 256.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> All&acirc;me Tabatabai, el-Mizan, c. 4, s. 117.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> All&acirc;me Tabatabai, Berresiha-yi İsl&acirc;m&icirc;, s. 51.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> &Acirc;l-i İmran, 85.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> İmam Humeyn&icirc;, el-Mekasibu&rsquo;l-Muharrime, c.1, s. 133</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Murtaza Mutahhar&icirc;, Cihad, s. 55</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Murtaza Mutahhar&icirc;, Piramun-ı Cumhuri-yi İsl&acirc;m&icirc;, s. 103</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Mecelle-yi Havze, S. 33, s. 102</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> age., S. 33, s. 103</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> All&acirc;me Tabatabai, el-Mizan, c. 2, s. 66.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> Murtaza Mutahhar&icirc;, Piramun-ı Cumhuri-yi İsl&acirc;m&icirc;, s. 117.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> Bkz: &ldquo;Zendegi ve Azad&icirc;&rdquo;, Mecelle-yi Hukumet-i İsl&acirc;m&icirc;, S. 2, s. 154-157.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Amid Zencan&icirc;, İsl&acirc;m ve Hemzisti-i Musalemat-&acirc;miz, s. 200.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> Hucur&acirc;t, 12.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Bkz: Velayet-i Fakih, c. 2, s. 541, 546.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a> Bkz: Muzaker&acirc;t-i Meclis-i Hobreg&acirc;n-i Kanun-i Esas&icirc;, c. 1, s. 779; İran İsl&acirc;m Cumhuriyeti Anayasası, Madde: 38.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a> Velayet-i Fakih, c. 2, s. 375.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a> age. s. 377, 381.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a> age. s. 585.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a> Hz. Ali, Nehc&uuml;&rsquo;l-Bel&acirc;ğa, 53. Mektup.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a> Hz. Ali, Gurer&uuml;&rsquo;l-Hikem, c. 5, s. 255. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a> age., s. 157.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a> age., c. 6, s. 172.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a> Kenzu&rsquo;l-Umm&acirc;l, c. 10, s. 129.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a> Hasan Seffar, &Ccedil;endguneg&icirc; ve Azad&icirc; der İsl&acirc;m, &ccedil;ev: Hamid Rıza Ajir, s. 23.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a> Bkz: Muhammed Ali İyaz&icirc;, el-Mufessir&ucirc;n Hayatuhum ve Men&acirc;hicihim, s. 11.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a> Hz. Emir,&nbsp; Nehc&uuml;&rsquo;l-Bel&acirc;ğa, neşr: Subhi Salih, 31. Mektup.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a> age.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a> Bkz: İmam Humeyn&icirc;, Tezhibu&rsquo;l-Usul, c. 2, s. 200; a.mlf., er-Res&acirc;il, c. 2, s.123; Şehid Seyyid Muhammed Bakır Sadr, Meb&acirc;hisu&rsquo;l-Usul, c. 2, s. 126; Buhus fi Ulumi&rsquo;l-Usul, c. 4, s. 244.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a> Hasan Seffar, age.,&nbsp; s. 214.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a> Ta-Ha, 61.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a> Ahmed Nerak&icirc;, Av&acirc;idu&rsquo;l-Eyy&acirc;m, s. 110.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a> Muhammed Hasan Necefi, Cev&acirc;hiru&rsquo;l-Kelam, c. 2, s. 279.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a> Mirza Nain&icirc;, Kitabu&rsquo;s-Sal&acirc;t, s. 318.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a> &Acirc;l-i İmran, 72.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a> Bkz: Sıhahu&rsquo;l-Lugat; Kamus; M&uuml;fredat.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a> Sebe, 8; Neml, 81.; Rum, 29; Ta-Ha 79; Bakara, 16; A&rsquo;r&acirc;f, 30; En&rsquo;&acirc;m, 56; Yunus, 32.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a> Bkz: Bakara, 108; Nisa, 116, 136.; Sebe, 8; Z&uuml;mer, 22; M&uuml;min, 25, 50; Şura, 18.; M&uuml;lk, 9.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a> Bkz: Ahz&acirc;b, 36: &ldquo;Allah ve Res&ucirc;l&uuml; bir iş hakkında h&uuml;k&uuml;m verdikleri zaman, hi&ccedil;bir m&uuml;&rsquo;min erkek ve hi&ccedil;bir m&uuml;&rsquo;min kadın i&ccedil;in kendi işleri konusunda tercih kullanma hakları yoktur. Kim Allah&rsquo;a ve Res&ucirc;l&uuml;ne karşı gelirse, ş&uuml;phesiz ki o apa&ccedil;ık bir şekilde sapmıştır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a> Bkz: Sad, 26; En&rsquo;&acirc;m, 144; İbrahim, 30; Nisa, 60; Nuh, 27; &Acirc;l-i İmran, 69.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a> Bkz: İmam Humeyn&icirc;, el-Mek&acirc;sibu&rsquo;l-Muharrime, c. 1, s. 136.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a> Ves&acirc;ilu&rsquo;ş-Şia, c. 12, s. 128, 130.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a> Ves&acirc;ilu&rsquo;ş-Şia, c. 12, s. 169, 1. ve 4. hadisler; c. 12, s. 170, 7, 8, 9 ve 10. hadisler.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a> age., c. 12, s. 169.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a> age., c. 12, s. 169, 6. hadis; s. 170, 8. hadis.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a> age., c. 12, s. 169, 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a> age., c. 12, s. 127, 1. hadis.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a> age., c. 12, s. 165, 4 ve 5. hadis.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a> age., c. 12, s. 127.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a> İmam Humeyn&icirc;, el-Mek&acirc;sibu&rsquo;l-Muharrime, c. 2, s. 293, 297.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a> İmam Humeyn&icirc;, el-Mek&acirc;sibu&rsquo;l-Muharrime, c. 2, s. 295.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a> Muhammed Hasan Necef&icirc;, Cev&acirc;hiru&rsquo;l-Kel&acirc;m, c. 22, s. 57.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a> Hac, 30.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a> M&uuml;fessirler bu konuda (zur s&ouml;z) birka&ccedil; husus zikretmişlerdir. 1) Şeriata iftira etmek ve kendi kafasından helal ya da haram ilanında bulunmak. 2) Allah&rsquo;a şirk koşmak, 3) Yalan ve iftira, 4) Cahiliye d&ouml;nemindeki insanların telbiyesi (lebbeyk l&acirc; şerike leke ill&acirc; şerike huve leke bi-meleke ve m&acirc; melek) bkz: Fahru&rsquo;r-Raz&icirc;, Tefsir, c. 12, s. 33.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a> Lokman, 6.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a> Ves&acirc;ilu&rsquo;ş-Şia, c. 8, s. 268.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a> Allame Hıll&icirc;, Nih&acirc;yetu&rsquo;l-Ahk&acirc;m f&icirc; Maarifet&icirc;&rsquo;l-Ahk&acirc;m, c. 2, s. 471.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a> Nerak&icirc;, Mustenedu&rsquo;ş-Şia, c. 2, s. 346.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a> Corci Zeydan, Tarih-i Temeddun-i İsl&acirc;m, c. 3, s. 61, 63.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a> Nasrullah Purcevadi, Neşr-i Daniş, Y: 10, S. 3.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a> Hz. Ali, Gureru&rsquo;l-Hikem, c. 4, s. 508.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a> Mecelletu&rsquo;l-Fikr&icirc;&rsquo;l-Cedid, Y. 2, S. 8, s. 351.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a> All&acirc;me Meclis&icirc;, Bih&acirc;ru&rsquo;l-Envar, c. 2, s. 96.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a> Z&uuml;mer, 17-18.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a> Hz. Ali, Nehc&uuml;&rsquo;l-Bel&acirc;ğa, 193. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a> M&uuml;min, 26-28.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a> Merhum Seyyid Rezi&rsquo;nin bir Sabi&icirc;&rsquo;ye saygı g&ouml;stermesinde olduğu gibi.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a> All&acirc;me Meclis&icirc;, Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 1, s. 180, 65. hadis.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a> Ebu&rsquo;l-H&uuml;seyin Veram, Mecmua, c. 1, s. 3.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a> Halid Muhammed Halid, Beyn-i Yeda &Ouml;mer, s. 114. Bu rivayeti Buhar&icirc; de nakletmiştir bkz: Buhar&icirc;, Sahih, c. 3, s. 155.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a> Kuleyn&icirc;, Usulu&rsquo;l-Kaf&icirc;, c. 5, s. 64.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a> age. c. 2, s. 20.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a> Hz. Ali, Nehc&uuml;&rsquo;l-Bel&acirc;ğa, 216. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a> All&acirc;me Meclis&icirc;, Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 41, s. 55, 3. hadis.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a> age., 2. hadis.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a> Kuleyn&icirc;, age., c. 2, s. 337.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a> age., c. 2, s. 352.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a> age., c. 2, s. 353.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a> age.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a> age., c. 3, s. 564; Fakih, c. 2, s. 13; Tehzib, c. 4, s. 103.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a> Kuleyn&icirc;, age., c. 8, s. 44; Fakih, c. 4, s. 394; c. 1, s. 337.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a> age., c. 3, &nbsp;s. 471.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a> Allame Meclis&icirc;, Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 14, s. 330, 65. hadis.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\">[88]</a> Kendine zarar vermenin haramlığına dair &ccedil;eşitli g&ouml;r&uuml;şler bulunmaktadır ve bu konunun incelenmesi, bağımsız bir makale yazmayı gerektirmektedir.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\">[89]</a> İran İsl&acirc;m Cumhuriyeti Anayasası, Madde: 177.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\">[90]</a> Muzaker&acirc;t-i Meclis-i Hobreg&acirc;n-i Kanun-i Esas&icirc;, c. 1, s. 429. Uzmanlar Meclisi Başkan Yardımcısının konuşması.</p>\n	</div>\n</div>','Düşünce Özgürlüğü','','publish','closed','open','','dusunce-ozgurlugu','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3334',0,'post','',0),(3335,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p align=\"right\">\n	<strong>Dr. Muhammed B&acirc;kır Saidir&ucirc;şen</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Bu makale, genel hatlarıyla da olsa , dil ve dilbilim kavramı, dil felsefesi, lafız ve mananın bağlantısındaki tarz, dille anlatımın iletişimsel niteliği, rasyonel anlaşmanın kurallılığının ve standart dilin izahı konusunda panoramik bir resim &ccedil;ekecektir.</p>\n\n<h2>\n	Dil Nedir?</h2>\n\n<p>\n	Dil, s&ouml;zl&uuml;k anlamı, yani gırtlağın hareketli ve kaslı organı, konuşmanın en &ouml;nemli aracı<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup>1</sup></a>, Fars&ccedil;a ve İngilizce<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[1]</sup></sup></a> gibi bir millete ya da topluluğa &ouml;zg&uuml; s&ouml;yleyiş olması bir yana, karmaşıklığı ve geniş kapsamı g&ouml;z &ouml;n&uuml;nde bulundurulduğunda y&uuml;zyıllardan bu yana s&uuml;ren derin araştırmalardan sonra bile h&acirc;l&acirc; olması gerektiği gibi tanınamayan insanın varlığındaki esrarengiz y&ouml;nlerden biridir.</p>\n\n<p>\n	Tabii ki bu konu t&uuml;m araştırmaların merkezidir: Dil, irtibat kurma ve mesajı iletmede insan zihninin g&uuml;&ccedil;lerinden biridir. Konuşma ve s&ouml;z, bu g&uuml;c&uuml;n semiyolojisi ve harici zuhurudur.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[2]</sup></sup></a> Hatta kendi başımıza d&uuml;ş&uuml;nce halindeyken ve hi&ccedil; kimseyle konuşmuyorken de, s&ouml;ze d&ouml;kmeksizin dil g&uuml;c&uuml;m&uuml;z&uuml; kullanır ve ondan yararlanırız. Bir felaket ve hadise sonucunda veya anadan doğma dilsiz olanlar da dil nimetinden nasipsiz değildir. Tek fark, dili kullanırken fonetik işaretler veya s&ouml;z yerine hareket sembollerinden (el ve dudak hareketlerinden) yardım alırlar.</p>\n\n<p>\n	&ldquo;Lisan&rdquo; kelimesi Kur&rsquo;an-ı Kerim&rsquo;de birka&ccedil; kez kullanılmıştır. Bu kelimenin Kur&rsquo;an&rsquo;daki kullanımları incelendiğinde kimi zaman &ldquo;lugat&rdquo; anlamında ge&ccedil;tiği g&ouml;r&uuml;lecektir. Kelime, aşağıdaki ayetlerde bu anlamda ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;Her peygamberi ancak kendi kavminin lisanıyla g&ouml;nderdik.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;(Musa&rsquo;nın kitabıyla) ahenk i&ccedil;inde Arap&ccedil;a bir kitaptır&rdquo; &nbsp;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><span dir=\"RTL\"><span dir=\"LTR\"><strong><sup>[4]</sup></strong></span></span></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Derler ki: Ona birisi &ouml;ğretiyor. [Bu Kur&rsquo;an&rsquo;ı] nispet ettikleri kişinin dili l&acirc;ldir, oysa bu [Kur&rsquo;an] apa&ccedil;ık Arap&ccedil;a&rsquo;dır.&rdquo; &nbsp;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><span dir=\"RTL\"><span dir=\"LTR\"><strong><sup>[5]</sup></strong></span></span></sup></a></p>\n\n<p>\n	&nbsp;&ldquo;Ona konuştuğu bir dil vermedik mi; s&ouml;z s&ouml;yleme, yeme ve i&ccedil;mede ona yardımcı olan iki de dudak?&rdquo; &nbsp;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><span dir=\"RTL\"><span dir=\"LTR\"><strong><sup>[6]</sup></strong></span></span></sup></a></p>\n\n<p>\n	&quot;Allemehu&#39;l-beyan&quot; c&uuml;mle-i şerifindeki &ldquo;beyan&rdquo; da aynı anlamı ifade etmektedir. Allame Tabatabai bu ayeti izah ederken ş&ouml;yle yazar:</p>\n\n<p>\n	Beyan, bir şeyi aşik&acirc;r etmektir. Bununla kasdedilen, insanın kalbindekini izhar etmesidir. Bu, en hayranlık uyandıran nimetlerden ve insana bunun &ouml;ğretilmesi, Allah&rsquo;ın insana &ouml;zg&uuml; l&uuml;tuflarındandır.</p>\n\n<p>\n	O halde s&ouml;z ve beyan, sadece akciğer ve han&ccedil;erenin işlevi ve ses &uuml;retimi değildir. Bilakis insan, ilahi ilhamla, ses ve ahenk dizisinden harf, harflerin birleşmesinden de muhatabın algısına g&ouml;r&uuml;nmeyen şeyleri g&ouml;r&uuml;n&uuml;r kılacak ve s&ouml;z s&ouml;yleyene irili ufaklı, gizli saklı hakikatleri ortaya koyarak d&uuml;nyanın geleceğini tasvir etmeye g&uuml;&ccedil; verecek anlamı ifade etmek &uuml;zere işaretler &uuml;retir. Bu sayede de, inşayı ger&ccedil;ekleştiren kişi, insanın sadece kendi d&uuml;ş&uuml;ncesiyle erişebileceği hissedilmeyen anlamları hazırlayabilir.</p>\n\n<p>\n	Allame Tabatabai, daha sonra felsefi-sosyolojik bir tahlille, toplumsal medeniyetin ve insanlık ailesinin gelişmesinin, insanın konuşma kabiliyeti olmaksızın, anlatma ve anlaşma kapısını a&ccedil;maksızın kolay olamayacağı mevzusuna değinir. Eğer ondaki bu &ouml;zel yetenek var olmasaydı insan diğer varlıklardan farklı olmayacaktı.</p>\n\n<p>\n	Sonunda Allame, lafzın mana ile irtibatına işaret eder: Lafızların alamet yapılması ve anlamların yerine konması g&ouml;receli bir şeydir ve insanın toplumsal hayatının icabıdır. Aynen bir lafzı muhatap i&ccedil;in ifade ettiğimizde adeta manayı sunmuş olduğumuz gibi. Daha sonra bir diğer basamakta insanoğlu &ldquo;yazı&rdquo;yı lafızlar i&ccedil;in alamet ve işaret yaptı. &Ouml;yleyse &ldquo;yazı&rdquo; da &ldquo;kelam&rdquo;ın hedefinin tamamlayıcısı ve onun g&ouml;r&uuml;n&uuml;m&uuml;d&uuml;r, &ldquo;kelam&rdquo;ın, anlamın g&ouml;r&uuml;n&uuml;m&uuml; olması gibi.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	S&ouml;ylenenler karşısında, dilin ve s&ouml;z&uuml;n kabiliyetinin insanın varlığının &ouml;zelliklerinden ve onun varoluşuna tabi olduğu; su, hava ve taş gibi bağımsız tezah&uuml;rler olmadığı sonucu &ccedil;ıkarılabilir. Tıpkı dil ve s&ouml;z&uuml;n, elde etme ve eğitime ihtiya&ccedil; duyuran yazının tersine, insanın doğasında k&ouml;k&uuml; bulunan ve her sağlıklı insanın &ouml;nceden bahşedilmiş bu g&uuml;c&uuml; otomatik olarak belirli ses işaretleri kalıbına d&ouml;kebileceği -i&ccedil;inde yaşadığı topluma uygun olarak- Allah vergisi bir şey olduğunun s&ouml;ylenebileceği gibi. Aynı nedenle, &uuml;nl&uuml; dilbilimci Saussure&rsquo;dan nakledilen tanımlardan birine g&ouml;re dil, par&ccedil;alarının birbirlerine tam bağımlılığı bulunduğu ve her birimin değerinin onun birleşik haline tabi olduğu, birbirine bağlı işaretler toplamıdır (yapı, sistem=structure).<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<h2>\n	Delaletin Oluşması Ve Simgelerin İlişki D&uuml;zeni</h2>\n\n<p>\n	Anlam ve s&ouml;z&uuml; ortaya koyma yeteneğinin, insanın varlık &ouml;zelliklerinden olduğunu biliyoruz. İnsanın fıtrata uygun toplumsal hayatının boyutlarından bir diğeri de dil ve s&ouml;z madalyonunun diğer y&uuml;z&uuml;n&uuml; g&ouml;sterir. Beşerin sosyal yaşantısının en temel &ouml;ğesi başkalarıyla ilişkide olmasıdır. Zihinlerin &ouml;tekiyle doğrudan ve aracısız irtibatı kolay olmadığından ve insan zihinsel birikimlerini veya dış d&uuml;nyaya ait nesnelerin bilgisini aktarmak i&ccedil;in onları muhatabına doğrudan g&ouml;steremeyeceğinden, mecburen, bu amacı ger&ccedil;ekleştirmede anlatma ve anlaşmanın en &ouml;nemli ve en uygun vesilesi, insan işaret ve simgeler gibi başka ara&ccedil;lar da kullanıyorsa da, dilin (lafzın) işaretlerinden yararlanmaktır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	Sembol veya d&acirc;l,<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[10]</sup></sup></a> bir şeye işaret eden şey demektir. &Ouml;rneğin sokağın duvarında &ldquo;&rarr;&rdquo; simgesini g&ouml;r&uuml;rsek, kasdedilenin, bu yoldan gitmek gerektiği olduğunu anlarız. Delalet s&uuml;reci, yani simgeden &ouml;zel bir anlama ge&ccedil;iş kendiliğinden ger&ccedil;ekleşmez. Aksine &ouml;nceden kararlaştırmaya bağlıdır. Bununla birlikte simge ve onun anlamı arasındaki ilişki, daima vazetme ve kararlaştırmaya g&ouml;re de değildir. S&ouml;zgelimi herkes bir kuş resmi g&ouml;rd&uuml;ğ&uuml;nde onun anlamını bilir veya dumanı g&ouml;rmekle ateşin varlığını, ayak izini g&ouml;r&uuml;nce y&uuml;r&uuml;yen birinin varlığını, zil sesini işitince kapının arkasında bir kimsenin var olduğunu hisseder. Buna g&ouml;re klasik mantıkta birbirini gerektirme t&uuml;r&uuml;nden analizle bu delaletlerin her birinde &uuml;&ccedil; &ccedil;eşit zikredilir. &Ouml;ze ilişkin ve akılcı delalet<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[11]</sup></sup></a>; zeki her insanın aklını kullandığında kavradığı şeydir. Kur&rsquo;an&rsquo;ın bakışına denk, etkinin etkilenene (duman ve ateş) delaleti gibi. Nitekim aklın kanıtı da bunu gerektirir: Varlık &acirc;leminin t&uuml;m tezah&uuml;rleri Allah&rsquo;ın ayeti, onun sıfatlarının ve fiillerinin işaretidir. Doğal delalet<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[12]</sup></sup></a>, acıya tepki verme g&ouml;r&uuml;n&uuml;m&uuml;nde olduğu gibidir. Durumsal delalet<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[13]</sup></sup></a>, ağa&ccedil; lafzının onun hakikatine delalet etmesi gibidir. Vazedilmiş delalet, insan lafzının onun anlamına delalet etmesi gibi l&acirc;fz&icirc; olan ve tablolar, &ccedil;izgiler, tasvirler gibi l&acirc;fz&icirc; olmayan şeklinde iki t&uuml;re ayrılmıştır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[14]</sup></sup></a> Aynı zamanda vazedilmiş semboller ve alametlerin kimisinin genele ait ve t&uuml;m akılların kıstas ve kararlaştırmasına g&ouml;re olduğu; kimisinin de, mutasavvıfların sembolik dilinde g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, bireysel, şahsi ve kişilerin b&acirc;tıni basiretleri veya zihinsel varsayımları temelinde ger&ccedil;ekleştiği buna ilave edilebilir.</p>\n\n<p>\n	Dolayısıyla, delalet eden, her ne kadar daima bir kelime değilse de halkın arasında yaygın olan dil, her şeyden &ccedil;ok ses simgelerini, kelimeleri kullanır ve &uuml;zerinde derinleşmeyi, derinlemesine d&uuml;ş&uuml;nmeyi hakeder.</p>\n\n<p>\n	Her sembolde &uuml;&ccedil; unsur vardır: Delalet eden veya simge, medlul<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[15]</sup></sup></a> veya anlam, delalet adını alan bu ikisi arasındaki ilişki. Mantık&ccedil;ıların bir b&ouml;l&uuml;m&uuml;ne g&ouml;re simgeden şeye veya harici nesneye ulaşmak i&ccedil;in her iki aşamadan da (medlul) ge&ccedil;mek gerekir: Delalet edenin medlula işareti ve medlul&uuml;n harici şeye işareti. H&acirc;ce a&ccedil;ıklıkla ş&ouml;yle yazar: &ldquo;Delaletin tasnifi, kullanılışına g&ouml;re &uuml;&ccedil;t&uuml;r. Birincisi, zihinsel suretlerin tabii olan harici nesnelere delaletidir. İkincisi, lafızların ve l&acirc;fz&icirc; ibarelerin zihinsel suretlere ve zihinsel suretler aracılığıyla da vazedilmiş harici nesnelere delaletidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, yazının lafızlara, onun aracılığıyla zihinsel suretlere ve onun aracılığıyla da vazedilmiş harici nesnelere delaletidir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<h2>\n	Lafız Ve Anlamın İlişkisi</h2>\n\n<p>\n	İnsanın dili lafız ve anlamın birleşmesinden oluşmuş bir terkiptir. S&ouml;z&uuml;n işaretleri ve sembolleri dış d&uuml;nyanın (afak&icirc; ve enf&uuml;si) ger&ccedil;eklikleriyle irtibatlıdır ve anlamların a&ccedil;ıklayıcısıdır. Bu irtibat &ouml;yle sağlamdır ki başkalarıyla muamele uzayında bir konuşanı işittiğimizde, zihnimiz, ortaya koyduğu lafızların suretine iltifat etmeksizin bir dizi anlamla karşılaşır. O kadar ki, anlamın &ccedil;irkinliği ve g&uuml;zelliği lafızların beğenilmesine veya nefret edilmesine yol a&ccedil;ar.</p>\n\n<p>\n	Dilbilimcilerin ve M&uuml;sl&uuml;man usulc&uuml;lerin &ouml;nem verdikleri soru şudur: Acaba lafız ve anlam arasındaki irtibat tekvin&icirc;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[17]</sup></sup></a> midir ve anlam, lafzın &ouml;z&uuml; ve tabiatının bir par&ccedil;ası mıdır, yoksa lafzın anlama delalet etmesi gibi kararlaştırılmış (uzlaşımsal) bir şey midir?</p>\n\n<p>\n	Başka bir ifadeyle, lafzın ger&ccedil;ek anlama delaleti nedensellikle ilgili olduğundan ve lafzın zihinsel varlığı, anlamın zihinsel varlığının ve zihne intikalin sebebi sayıldığından sebep-sonu&ccedil; ilişkisinin kaynağının ne olduğu sorusu s&ouml;z konusu edilmiştir. Acaba lafız ve anlam arasındaki ilişki &ouml;ze mi ilişkindir ve anlam, tıpkı ateş ile ısı arasındaki ilişki gibi, lafzın &ouml;z ve tabiatının par&ccedil;ası mıdır? Yoksa bu ilişki, vazedilmiş olarak ifade edilen bir dış etkenden ve g&ouml;receli kararlaştırmadan mı kaynaklanmaktadır?</p>\n\n<p>\n	Lafız ve anlam arasında &ouml;ze dair hi&ccedil;bir ilişkinin bulunmadığı gayet a&ccedil;ıktır. Yeni anlamların ortaya &ccedil;ıkışı, lafız-anlam ilişkisinin katılıma ve değişime a&ccedil;ık olması bu ilişkinin g&ouml;receli olduğunun ve sebep-sonu&ccedil; bağının kanıtıdır. Bu nedenle eski ve yeni pek &ccedil;ok dilbilimci, hekimler, fıkıh usul&uuml; uleması ve M&uuml;sl&uuml;man edebiyat&ccedil;ılar, dilin sureti ile onu g&ouml;steren anlam arasında &ouml;z&uuml; ilgilendiren hi&ccedil;bir ilişki t&uuml;r&uuml;n&uuml;n bulunmadığına; lafız ve anlam arasındaki nedensellik ve delalet ilişkisinin vazedilmiş (tayin edilmiş veya belirlenmiş) t&uuml;rden olduğuna inanırlar.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[18]</sup></sup></a> Başka bir ifadeyle s&ouml;z&uuml;n sembolleri yalnızca vazedildikten ve ondan haberdar olduktan sonra anlamı g&ouml;sterebilir ve delalet, vazedilmeyle irtibatlı bir tasavvurdur.</p>\n\n<p>\n	Tabii ki burada temel bir soru karşımıza &ccedil;ıkmaktadır: Vazetmenin hakikati nedir? Vazeden kimdir? Bu soruları analiz eden &ccedil;eşitli g&ouml;r&uuml;şler s&ouml;z konusudur.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[19]</sup></sup></a> Bu meselenin ayrıntısını kendi &ouml;zel alanına bırakıyoruz. Ama burada, zaruret &ouml;l&ccedil;&uuml;s&uuml;nce, sadece &ccedil;ağdaş d&uuml;ş&uuml;n&uuml;r Şehid Ayetullah Sadr&rsquo;ın g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklamakla yetineceğiz. O, lafzın anlama delaletini izah ederken ş&ouml;yle der: &ldquo;Lafzın ger&ccedil;ek anlama delaleti nedensellik t&uuml;r&uuml;ndendir.&rdquo; Bunun anlamı şudur ki, lafzın zihinsel varlığı, anlamın zihinsel varlığının sebebi olmaktadır. Bu nedenselliğin kaynağı nedir? Acaba lafız ve mana arasındaki ilişki, ateş ve ısının ilişkisi gibi &ouml;ze ilişkin midir? Birinci varsayımın kabul edilemez olduğu gayet a&ccedil;ıktır.</p>\n\n<p>\n	Daha sonra vazetmenin hakikatinin ne olduğu sorusunu ortaya atar. Acaba vazeden, ikisinin birbirini gerektirmesinin ger&ccedil;ek bir şey olacağı şekilde lafzın tabiatı ile anlamın tabiatı arasında doğrudan nedensellik icat edebilir mi? Yoksa vazeden, lafza bir sıfat kazandırır da ondan sonra zihinde anlamı &ccedil;ağrıştıran sebep mi oluşur? Ger&ccedil;ek nedenselliğin hakiki sebep i&ccedil;in &ouml;ze ilişkin sıfat olduğu ortadadır ve o, bir şey i&ccedil;in g&ouml;rece yapılamaz; ayrıca lafız, g&ouml;recelikle, anlamı anlatmanın hakiki aracına d&ouml;n&uuml;şt&uuml;r&uuml;lemez.</p>\n\n<p>\n	Fakat anlamı &ccedil;ağrıştıran sebebi olan lafza sıfat kazandırma s&uuml;recinin niteliği konusunda iki g&ouml;r&uuml;ş vardır: G&ouml;receci g&ouml;r&uuml;ş ve y&uuml;k&uuml;ml&uuml;l&uuml;k g&ouml;r&uuml;ş&uuml;.</p>\n\n<p>\n	G&ouml;receci g&ouml;r&uuml;ş, vazedenin, h&uuml;kmedici g&ouml;receliği yerine getirdiğine inanır. Bunun da birka&ccedil; icabı vardır: a) Anlama lafız var etmek; s&uuml;r&uuml;c&uuml;l&uuml;k kılavuz işaretleri, b) Anlamın indirilmiş varlığı olarak lafza itibar ve anlamın izlerini taşıyan onunla b&uuml;t&uuml;nleşme, c) Anlamı anlatmanın hakiki aracı olarak lafza itibar.</p>\n\n<p>\n	Y&uuml;k&uuml;ml&uuml;l&uuml;k g&ouml;r&uuml;ş&uuml; de vazetmeye itibar edilemeyeceğini, aksine, vazeden katından, &ouml;zel bir anlamı anlatmayı murat etmesi ve lafzı o anlama bağlaması hari&ccedil; hi&ccedil;bir şey s&ouml;ylemeyene y&uuml;k&uuml;ml&uuml;l&uuml;k bulunduğunu savunur.</p>\n\n<p>\n	Ama Şehid Sadr, vazetmenin hakikatini yorumlarken ş&ouml;yle der: Allah, bir şeyin hissedilmesini, zihnin o şeyin suretine intikalinin sebebi yapmaktadır ve bu, yaratılışsal<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[20]</sup></sup></a> bir yasadır.</p>\n\n<p>\n	Sadr, vazetmenin, h&uuml;kme dair ve g&ouml;receli var edilmiş şeylerin sahiplenilmesi gibi olmadığı, bilakis &ouml;zel şartlarda lafız ile anlam arasında g&ouml;r&uuml;n&uuml;r hale gelen ve zihnin nesnenin suretine intikal ettiği doğa yasasının &uuml;r&uuml;n&uuml; yaratılışsal bir iş olduğu izahına ilaveten ş&ouml;yle der: Vazetmeden kaynaklanan delalet daima tasavvura ait bir delalettir. Buna g&ouml;re, şuur sahibi ile şuurdan yoksun s&ouml;yleyen arasında fark yoktur.</p>\n\n<p>\n	Şehid Sadr, vazedenin kim olduğu sorusuna cevap verirken iki ihtimalden, Allah&rsquo;ın ve insanın vazeden olmasından bahseder. Fakat kendisinin vazetmenin hakikatini tahlili sayesinde, vazetme seyrinin basit bir doğal s&uuml;re&ccedil; olduğunun ve insan duygusunda lafızla uyarma ile anlam arasındaki şart olma manasına geldiğinin aydınlığa kavuştuğunu hatırlatır. Nitekim bu irtibat, t&uuml;m insanlar i&ccedil;in hazır durumdaki zihinsel cevaplandırma yasasının ger&ccedil;ekleşmesini harekete ge&ccedil;irir. S&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle der: B&uuml;t&uuml;n bunlara rağmen, vazetmenin y&uuml;zde y&uuml;z beşeri bir iş olduğunun s&ouml;ylenebilmesi i&ccedil;in vazetmenin ilahi olduğu teorisini reddeden kesin bir kanıt mevcut değildir. Bunun aksine, isimler, lafızlar ve bunların kullanım şekli &Acirc;dem&rsquo;e (a.s) &ouml;ğretildiğine g&ouml;re beşer hayatında vazetmenin başlangıcının ilahi l&uuml;tufla olması muhtemeldir. Hatta kelimenin aslının ilham olduğu varsayımı da uzak ihtimal değildir. Rivayette belirtildiğine g&ouml;re &Acirc;dem ve Havva d&uuml;ş&uuml;şten &ouml;nce kelime ve diyalogdan haberdardı.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n<h2>\n	Bir Metnin Dilinin &Ccedil;ok Alanlı Olma İmk&acirc;nı</h2>\n\n<p>\n	Dilin &ccedil;eşitli kullanım bi&ccedil;imlerini incelemede dikkat edilmesi zorunlu g&ouml;r&uuml;nen nokta, bu kategorinin, bir dilin konuşmasının &ouml;ncelikli kimliğine d&ouml;n&uuml;k olduğudur. Yoksa, Austin gibi &ccedil;ağdaş bazı dilbilimcilerin belirttiği &uuml;zere, bir metnin ve bir h&uuml;km&uuml;n eşzamanlı olarak &ccedil;ok sayıda pratiklere sahip olma &ouml;zelliğinden faydalandığı ger&ccedil;eği inkar edilemez. Bizim inancımıza g&ouml;re Kur&rsquo;an-ı Kerim bu a&ccedil;ıdan &ccedil;ok alanlı olma &ouml;zelliğine sahiptir. Yani Kur&rsquo;an-ı Kerim&rsquo;in haber bi&ccedil;imindeki h&uuml;k&uuml;mleri tavsife dayalı olmalarına rağmen aynı zamanda harekete ge&ccedil;irici &ouml;zelliğe de haizdir. Tıpkı Kur&rsquo;an&rsquo;ın doğrudan y&uuml;k&uuml;ml&uuml;l&uuml;k bildiren h&uuml;k&uuml;mlerinin aynı psikolojik etkiyi yaratmada ger&ccedil;eği hik&acirc;ye etme niteliğine sahip olması gibi. Metnin yapısı ve muhtevası, hakikatleri beyan ederken olduğu gibi insanın aklını ve kalbini iknada kendisini g&ouml;stermektedir.</p>\n\n<h2>\n	Dil Ve Ger&ccedil;eklik</h2>\n\n<p>\n	Dil ve ger&ccedil;eklik arasında devamlılık ilişkisi vardır. Bir diğer ifadeyle, dilin temeli ve onun varoluş sebebi, insanın şuur ve idrak kuvvetinin yansıttığı dışsal ger&ccedil;ekliktir. Bundan dolayı insanların irtibatı ger&ccedil;ekliğe g&ouml;re bi&ccedil;imlenir, başka bir şeye g&ouml;re değil.</p>\n\n<p>\n	İnsanın zihinsel g&uuml;c&uuml;, harici hi&ccedil;bir anlamı olmayan simurg gibi kavramlar &uuml;retmeye g&uuml;&ccedil; yetirebilmesi ya da kinaye, metafor, teşbih gibi s&ouml;z&uuml;n i&ccedil;inde yaygın olan mecaz s&ouml;yleyişler yaratabilmesi, sanıldığı gibi var olan her şeyin dilin yapısından ibaret olduğu ve bunun &ouml;tesinde bir ger&ccedil;eklik bulunmadığı iddiasını doğrulamaz. Bu bakış a&ccedil;ısı, epistemoloji ve ontolojide s&ouml;z konusu edildiği ve &uuml;zerinde derinlemesine d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml; gibi, insanı her şeyin &ouml;l&ccedil;&uuml;t&uuml; sayan sofist g&ouml;r&uuml;şt&uuml;r.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<h2>\n	Dil Ve Tefekk&uuml;r</h2>\n\n<p>\n	Dil, insanın faaliyetlerinden biri ve psikolojinin dilsel davranış (verbal behavior) olarak isimlendirdiği boyutlarından biridir. Ama &ccedil;ok eski zamanlardan beri dil ve tefekk&uuml;r&uuml;n ilişkisinin ne olduğu sorulmaktadır. Acaba dil olmaksızın tefekk&uuml;r m&uuml;mk&uuml;n m&uuml;d&uuml;r? Acaba dil; tefekk&uuml;r, hayal, soyutlama, genelleme, &ccedil;ıkarım, yargıda bulunma gibi zihnin y&uuml;ksek faaliyetlerinin var olma şartı mıdır sadece? Yoksa dil, fikir ve d&uuml;ş&uuml;nce &uuml;retmenin etkeni olduğuna g&ouml;re konuşma ve s&ouml;z&uuml; kullanma yeteneğinden yoksun bir insan aynı zamanda tefekk&uuml;r g&uuml;c&uuml;nden de mi yoksundur? Her ne şekilde olursa olsun insan, d&uuml;ş&uuml;nce, duygu ve hislerini sembolleştirme kalıbına nasıl d&ouml;kebilir? Acaba bu kalıp, zihnin derunundaki mesajın mahiyet ve muhtevasını da değiştirebilir mi?</p>\n\n<p>\n	Ger&ccedil;ek şudur ki, tefekk&uuml;r ve d&uuml;ş&uuml;nce &uuml;retme ve yaratıcılık gibi zihnin y&uuml;ksek faaliyetlerinin k&ouml;keni, insanın, soyut ruhun ışığında sahip olduğu sinir sistemidir. Eğer insanın soyut egosu ve kendine &ouml;zg&uuml; sinir sistemi olmasaydı o zihinsel y&uuml;ksek faaliyetleri geliştirememekle kalmayacak, hatta dili bile kullanamayacaktı.</p>\n\n<p>\n	Bu sebeple psikologlar, karine ve delillerin toplamından, kararlaştırılmış sembolleştirme mekanizması olan dilin kullanımının insana &ouml;zg&uuml; olduğu şeklindeki sonucu &ccedil;ıkartırlar. &Ouml;ze ilişkin ve insana &ouml;nceden verilmiş bu yetenek, ona, dilin karmaşık d&uuml;zenini kullanma imk&acirc;nını bahşeder. Bu y&uuml;zden dil, tefekk&uuml;r&uuml;n şartı değildir. Fakat insanın tefekk&uuml;rde ve zihnin diğer y&uuml;ksek faaliyetlerinde sahip olduğu yeterliliği olduk&ccedil;a y&uuml;ksek oranlara &ccedil;ıkartır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<h2>\n	Dil, D&uuml;nya G&ouml;r&uuml;ş&uuml; Ve Değerler D&uuml;zeni</h2>\n\n<p>\n	Dil, fiiliyatta zuhur ettiğinde toplumsal bir yapıdır ve insanların tefekk&uuml;r&uuml;ne denktir. Bu sebeple bir toplumun d&uuml;nya g&ouml;r&uuml;ş&uuml;, inan&ccedil;ları ve itikadi değerleriyle sağlam bir bağa sahiptir. İnsanların zihin sayfası ve şuur g&uuml;c&uuml;nde yeri bulunan şey, dış d&uuml;nyadaki kanıtların kendisi değil, aksine onların kavram ve anlamlarıdır. Kavramların yansıması ve onların nedeni ni&ccedil;ini, nesneler ve anlamlarla ilgili g&ouml;r&uuml;ş ve bakış a&ccedil;ımıza tabidir. Başka bir ifadeyle hakikatler; Allah, insan, ruh, g&uuml;neş gibi &ouml;ze dair isimler kabilinden ister nesnel olsun, ya da aşk, iman, cihad, &ouml;zg&uuml;rl&uuml;k gibi anlam ismi kabilinden ister soyut hakikatler olsun başlangı&ccedil;ta insanlar i&ccedil;in bir tasavvurdur, daha sonra dile d&ouml;k&uuml;l&uuml;r ve tanıma kavuşur.</p>\n\n<p>\n	Başka bir anlatımla, lafızların semantiğinde iki ger&ccedil;eklik yan yana getirilmelidir. Biri vazetme makamı, diğeri ise kelimeyi metinde kullanma makamıdır. Lafızların; vazetme konumunda, anlamın hakikatinin ve her t&uuml;rl&uuml; bağ ve kendine &ouml;zg&uuml; &ouml;zellikten kopmasının karşısında yer aldığı doğrudur. Ama lafızların, &ouml;zellikle de inan&ccedil;lar ve değerler alanına ait lafızların, kullanıcının istifade mevkiinde ve kapsamında asıl anlam bakımından &ouml;zellikli hususiyetler kazandığı ger&ccedil;eği de g&ouml;rmezden gelinemez. Kimi zaman niteliklerin sınırlanması, bir hakikatin doğrulanması sahasıyla bağlantılıdır. Kimi zaman da &ouml;zel bir &ouml;rf&uuml;n ortaya &ccedil;ıkışı ve anlamın yeni bir manaya d&ouml;n&uuml;şmesi ile ilişkilidir. Her ne şekilde olursa olsun, bu mevzuya dikkat edildiğinde bir metinde mevcut bulunan lafızlar, s&ouml;z dokusundan ve semantiğin kendine &ouml;zg&uuml; &uuml;slubundan koparılamaz. Bu y&uuml;zden &ldquo;Allah&rdquo; kavramı Kur&rsquo;an&rsquo;da, İslami d&uuml;nya g&ouml;r&uuml;ş&uuml;nde ve M&uuml;sl&uuml;manların akl&icirc;-din&icirc; d&uuml;ş&uuml;ncesinde, diğer g&ouml;r&uuml;şlerdeki Tanrı kavrayışı ve tarifinden ayırt edilmektedir. Aynı şekilde, değinilmiş olan &ldquo;insan&rdquo;, &ldquo;&ouml;zg&uuml;rl&uuml;k&rdquo;, &ldquo;cihad&rdquo;, &ldquo;şehadet&rdquo; ve benzeri diğer kavramlar da b&ouml;yledir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<h2>\n	&Ccedil;eşitli Diller Ve Sınırlandırmanın &Ouml;l&ccedil;&uuml;t&uuml;</h2>\n\n<p>\n	S&ouml;ylenenlerden anlaşılmış olmalıdır ki dil, hakikatlerin vekili ve anlamların terc&uuml;manıdır. Başka bir ifadeyle, dilin doğal ve fiziksel bir alanı vardır. Yani insanın v&uuml;cudundaki ses oluşturma aygıtlarını kullanma yoluyla &uuml;retilen ses alanı; hakikatler ve anlamlar &acirc;lemiyle bağlantılı anlam alanı.</p>\n\n<p>\n	Anlamların seslere yansıması ve bu ikisinin oluşturduğu &ouml;rg&uuml;, dile fiiliyata ge&ccedil;meyi bahşeden şeydir. Dil, anlam d&uuml;nyasının yansımasıyla, nesnelerin adlandırılmasıyla ve onların nispetlerinin ifade edilmesiyle suskun varlığı bize tanıtır. &ldquo;İnsan, ağa&ccedil;, adalet, aşk&rdquo; dediğimizde bu kelimelerin her birinden sonra zihnimizde bir anlam k&uuml;tlesi resimlenir.</p>\n\n<p>\n	Ama anlamlar d&uuml;nyası her zaman dosdoğru ve apa&ccedil;ık değildir. Aksine, d&uuml;nya, kıvrım kıvrım, karmaşık ve belirsizliklerle halelenmiş haldedir. Ağa&ccedil; ve insan gibi &ouml;zle ilgili hakikat ve anlamların, aşk ve adalet gibi soyut hakikat ve anlamlardan farkı, ilgiyi fazlasıyla hak etmektedir. Aynı şekilde, hakikat ve anlamların terc&uuml;manı olan dil de a&ccedil;ıklık ve belirsizlik bakımından insanın varlık &acirc;lemine ilişkin bilgisine uygun olarak muhtelif g&ouml;r&uuml;n&uuml;mler alır.</p>\n\n<p>\n	&Ouml;te yandan, dil, harici &acirc;leme ilave olarak insanın varlığının da terc&uuml;manı olduğundan ve insan, yaratıcılık g&uuml;&ccedil;leri bakımından olduk&ccedil;a karmaşık bir d&uuml;zene ve &ccedil;eşitli boyutlara sahip bulunduğundan bu a&ccedil;ıdan da insanın dilindeki yenilenmeler g&ouml;z ardı edilemez. Dilin esas kullanımı anlamı iletmek i&ccedil;in bir ara&ccedil; olmasına rağmen, bu vasfa karşın, insandaki hissetme, hayal ve duygu g&uuml;c&uuml; onun &ouml;n&uuml;nde, harici ger&ccedil;ekleri anlatan hakiki ve soyut anlamlara ek olarak, kendisinin de tamamen g&ouml;receli kavramlar zinciri ve harici hi&ccedil;bir karşılığı olmayan roman gibi edebi ve sanatsal dilin tezah&uuml;rleri kabilinden b&uuml;t&uuml;n&uuml;yle hayali anlamlar mecmuası yaratmasına fırsat a&ccedil;ar.</p>\n\n<p>\n	Sonu&ccedil; itibariyle, anlamı ifade etmede dilin ve ses sembollerinin sınırlılığı da g&ouml;zden uzak tutulamaz. Bildiğimiz gibi varlığın hakikatleri ve anlamları sahası daima dilin kalıplarından geniştir. Nice anlamlar vardır ki uzun endamları dilin beden &ouml;l&ccedil;&uuml;s&uuml;ne sığmaz ve bu da dilde bir t&uuml;r kapalılık ve toza bulanmışlığın ortaya &ccedil;ıkmasındaki etkendir.</p>\n\n<p>\n	<em>Nice manalar var ki dilin n&acirc;mahremlerinden </em></p>\n\n<p>\n	<em>T&uuml;m şakalara rağmen sır perdelerinin ardında kaldı<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><strong><sup>[25]</sup></strong></sup></a></em></p>\n\n<p>\n	Nitekim arifler, keşif ve şuhud ehli, dilin, bulduklarını ifade etmedeki sınırlılığından ve yetersizliğinden s&uuml;rekli olarak şik&acirc;yet etmişlerdir:</p>\n\n<p>\n	<em>Aşkı şerh ve beyan i&ccedil;in ne s&ouml;ylesem </em></p>\n\n<p>\n	<em>Aşka geldiğimde mah&ccedil;up olur dil<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><strong><sup>[26]</sup></strong></sup></a></em></p>\n\n<p>\n	S&ouml;ylenenlerden, dilin &ccedil;eşitli kategorilerinin, dilin muhtelif kullanımlarının ger&ccedil;eklik ve anlamla bağına nasıl yerleştiği anlaşılmış olmalıdır; bu kategoriler akl&icirc; sınırlamaya değil, &ccedil;eşitli itibarların yerleşmesine ve dikkate alınmasına dayansa da.</p>\n\n<p>\n	Olguların tasvirle kullanımı dil yoluyla inceleme konusu yapıldığında &ldquo;tasvir dili&rdquo; ortaya &ccedil;ıkar. Hakikatleri ve anlamları tasvir, kimi zaman harici ger&ccedil;eklerin bilimsel bilgisine g&ouml;re ve sadece bilimsel kurallılık i&ccedil;inde izah edildiğinde ger&ccedil;ekleşir; burada &ldquo;bilimsel dil&rdquo;le karşı karşıyayızdır. Kimi zaman da ger&ccedil;eklerin normal ve genel bilgisine g&ouml;re ve g&uuml;nl&uuml;k sıradan konuşmanın izahıyla suret bulur; bu da &ldquo;sohbet dili&rdquo;dir. Bazen başka bir ger&ccedil;ekliğe delalet eden olgulara sembolik bakış gibi diğer hakikatlerin sembol&uuml; olan vasıtaların ışığında dilde simgesel boyutu bulunan birtakım kelimeler zuhur eder; mesela bir &uuml;lkenin kuruluş simgesi sayılan bayrak, şehidin alameti olan lale, hicran ve ayrılığın g&ouml;stergesi (sembolik dilde) ney gibi. Sonu&ccedil; itibariyle bazen hakikatlerin tasviri insanın hissiyatı ve psikolojik tahayy&uuml;l&uuml;n&uuml;n yardımına katılır ve &ldquo;edebi ve sanatsal dil&rdquo;i ortaya &ccedil;ıkartır.</p>\n\n<p>\n	Dil, insanın d&uuml;ş&uuml;ncesinin terc&uuml;manı olarak, hakikatleri sebep-sonu&ccedil; ilişkisinin tahlili ve akılcı-&ccedil;ıkarımcı<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[27]</sup></sup></a> izahı yoluyla mantıksal, felsefi ve matematiksel kanıtlar kalıbına d&ouml;kt&uuml;ğ&uuml;nde akılcı ve felsefi dille karşılaşmış oluruz.</p>\n\n<p>\n	Bunlara ilaveten bazen dil, ger&ccedil;eklerin ve anlamların h&uuml;km&uuml; veya onların sebep-sonu&ccedil; ilişkisi değildir. Aksine, s&ouml;yleyenin istekleri veya i&ccedil;sel hallerinin g&ouml;stergesidir. Us&uuml;l-i fıkıh ilminin ıstılahıyla muhatabı fiile &ldquo;ba&rsquo;s&rdquo; (g&ouml;ndermek) veya onu &ldquo;zecr&rdquo; (engellemek) amacıyla suret bulan emr ve nehy ve bir t&uuml;r <em>konuşma fiili</em> durumundaki diğer h&uuml;k&uuml;m inşa eden akitler, y&uuml;k&uuml;ml&uuml;l&uuml;kler ve kararlar dil yoluyla ger&ccedil;ekleşir. Tıpkı arzular, h&uuml;z&uuml;n, ge&ccedil;mişe hasret, memnuniyet, sitem, nefret, yakarış vs. beyanının da <em>duygusal dili</em> ortaya &ccedil;ıkardığı gibi.</p>\n\n<h3>\n	Haber Dili Ve H&uuml;k&uuml;m Dili</h3>\n\n<p>\n	Dilin diğer bir kategorisi de &ldquo;haber dili&rdquo; ve &ldquo;h&uuml;k&uuml;m dili&rdquo;dir. Mantık&ccedil;ıların tanımına g&ouml;re<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[28]</sup></sup></a> c&uuml;mleler, anlam ve bağlamları dikkate alındığında iki t&uuml;rd&uuml;rler: Biri, <em>ihbar&icirc;</em> olarak adlandırılan doğrulanabilir ve yanlışlanabilir c&uuml;mlelerdir. Mesela &ldquo;Yağmur yağdı&rdquo; gibi. Mantıkta mesele ş&ouml;yle tarif edilir: &Ouml;z&uuml; itibariyle doğrulanabilir ve yanlışlanabilir k&acirc;mil haber terkibi. İkincisi ise <em>inş&acirc;&icirc;</em> olarak isimlendirilmiş doğrulanamayan ve yanlışlanamayan c&uuml;mlelerdir. <em>İnş&acirc;&icirc;</em> c&uuml;mlelerin muhtelif kısımları vardır ve sayıları yirminin &uuml;st&uuml;ne &ccedil;ıkarılabilir. Emir, nehiy, soru, rica, arzu, nida, tek taraflı h&uuml;k&uuml;mler, akitler, duygu beyanı, memnuniyet, &ouml;vg&uuml;, lanet, nefret, yemin gibi c&uuml;mleler. Kur&rsquo;an-ı Kerim&rsquo;de her iki t&uuml;r&uuml;n, hem <em>ihbar&icirc;</em> hem de <em>inş&acirc;&icirc; </em>c&uuml;mlelerin var olduğu ittifak konusudur. &Ouml;nemli mevzu, bu ikisinin nasıl &ccedil;&ouml;z&uuml;mlenip tahlil edileceği meselesidir. C&uuml;mleler ve onların bilgi veren kimliğini gelecek b&ouml;l&uuml;mlerde inceleyeceğiz.</p>\n\n<h3>\n	Hakiki Dil Ve Mecazi Dil</h3>\n\n<p>\n	Beyanın tarzına incelikli bakış, vazedilmiş lugat manasına itibar ve vefa ya da ondan sapma <em>hakiki</em> ve <em>mecazi</em> dili ortaya &ccedil;ıkarır. Hakiki anlam, lafzın vazedildiği asli ve temel anlamın lafzını g&ouml;sterir. Tıpkı &ldquo;el&rdquo; dediğimizde kastettiğimiz şeyin bilinen &ouml;zel organ olması gibi. İbn Esir, hakikati tarif ederken ş&ouml;yle der: &ldquo;Hakikat, asıl mevzuya delalet eden lafızdır.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n<p>\n	Mecaz, mimli masdar, ge&ccedil;mek ve ge&ccedil;ip gitmek anlamına gelir. Beyan ilminin ıstılahına g&ouml;re, lafzın, bedii ilminde <em>alaka</em> adı verilen m&uuml;nasebetle asli anlamı ve hakiki mevzusu dışında kullanılmasıdır. Tabii ki bu <em>alaka</em> eğer benzerlik taşıyorsa ona <em>istiare</em> denir. Eğer tikellik, t&uuml;mellik, nedensellik, hal ve mahal durumu, yakınlık<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[30]</sup></sup></a> vs. gibi benzerliği bulunandan başka bir şeyse <em>mecaz-ı m&uuml;rsel</em> denir. Nitekim el dendiğinde onunla g&uuml;&ccedil; ve sulta anlamı kastedilmiş olabilir; atas&ouml;z&uuml;ndeki gibi: &ldquo;El &uuml;st&uuml;nde el &ccedil;oktur.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	Buna ek olarak, lafzın mecaz anlamıyla kullanılmasının diğer şartı, kimi zaman bu anlamı se&ccedil;mek i&ccedil;in bir karinedir. Karine bazen hal bildiren veya manevi lafız veya yazıyla da olabilir. Tıpkı ş&ouml;yle s&ouml;ylenirken olduğu gibi:</p>\n\n<p>\n	<em>Bir yıldız parladı ve meclisin ayı oldu </em></p>\n\n<p>\n	<em>&Ccedil;ılgın g&ouml;nl&uuml;m&uuml;z&uuml; s&acirc;kin ve munis yaptı</em></p>\n\n<p>\n	&ldquo;Meclis&rdquo; ve &ldquo;g&ouml;n&uuml;l&rdquo; kelimeleri, ay ve yıldızdan maksadın g&uuml;zel y&uuml;zl&uuml; bir insan olduğuna karinedir. Elbette ki karine bazen hakiki mana i&ccedil;in <em>s&acirc;rife</em> (engelleyici) olabilir, bazen de <em>s&acirc;rife</em> değildir. Yani lafız, hakiki ve hakiki olmayan her iki anlama da delalet edebilir. Mirza-yi Kummi ş&ouml;yle der: &ldquo;Lafız, vazedildiği şeyde kullanıldığında hakikattir. Bunun dışında ise &ndash;alaka i&ccedil;in- mecazdır. Hakikat, vazedene aittir.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[32]</sup></sup></a></p>\n\n<p>\n	Abdulkadir C&uuml;rcani de ş&ouml;yle der: &ldquo;T&uuml;m kelimelerin tek tek hakikati, vazedenin vazetmesinde vuku bulanı istediğim şeydir.... <a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[33]</sup></sup></a>&rdquo;</p>\n\n<p>\n	Seyyid Ahmed Haşimi de ş&ouml;yle yazar: &ldquo;Mecaz, bir şeyi caiz g&ouml;rmekten t&uuml;retilmiştir.... Asıl anlamından nakledilen ve uygun olmayan anlama delaletiyle kullanılan lafız olarak isimlendirilmiştir.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n<p>\n	Mecaz, akl&icirc; ve lugav&icirc; olarak ikiye ayrılmıştır. Akl&icirc; mecaz, masdarın veya t&uuml;retilmiş kelimelerden birinin zahiren onunla ilgisi bulunmayan şeye isnadıdır; fiilin zamana, mek&acirc;na isnadı veya failin masdara isnadı gibi. Lugav&icirc; mecaz, iki &ccedil;eşittir. Soyut veya m&uuml;rsel mecaz; mesela &ldquo;Soğuk ve sıcak (iyi ve k&ouml;t&uuml;) zaman eskitememiş, otağın kapısına ulaşamamış&rdquo; gibi. Bir de birleşik m&uuml;rsel vardır; mesela &ldquo;G&ouml;nl&uuml;m&uuml;n seması yağmurlu&rdquo; gibi. İstiare, tasvir &uuml;reten ve hayale dayalı, karinesi <em>s&acirc;rife</em> ve <em>alakası</em> da benzerlik olan bir mecazdır: &ldquo;Servi &ccedil;em&acirc;nım neden &ccedil;imene meyletmiyor&rdquo; ittisa<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[35]</sup></sup></a>, teşbih ve tekid &ouml;zellikleriyle mecaz hakikatten ayırt edilmektedir.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[36]</sup></sup></a></p>\n\n<p>\n	Zikredilen tanımlardan, mecazın, dile, bir kelime i&ccedil;in ilk kararlaştırılmış rolden daha fazla anlamlara ulaşmayı kolaylaştırdığı, belli bir g&uuml;&ccedil; kazandırdığı a&ccedil;ıklığa kavuşmuş olmaktadır.</p>\n\n<p>\n	Kur&rsquo;an&rsquo;da hakikat ve mecaz bahsi ve g&ouml;r&uuml;şlerin incelenmesi, fırsat bulduk&ccedil;a değineceğimiz Kur&rsquo;an&rsquo;ın dilbilimi &uuml;zerinde derinlemesine durmayı hak eden konulardandır.</p>\n\n<h3>\n	Kinaye Dili</h3>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi, dil, anlamı ifadede kimi zaman sarih ve a&ccedil;ıktır, kimi zaman da gizli ve kapalı. S&ouml;zl&uuml;kte kinaye, s&ouml;z&uuml; &uuml;st&uuml; kapalı olarak s&ouml;ylemek demektir. Dilbilgisi ıstılahında, belli bir şeyi, ona a&ccedil;ıklıkla delalet etmeyen lafızla tabir etmek demektir. Nitekim ş&ouml;yle denir: &ldquo;Filan geldi.&rdquo; Burada filandan kasıt, belli bir kişidir.</p>\n\n<p>\n	Beyan ulemasının ıstılahında kinaye, kendi <em>mevzuleh</em>i anlamında kullanılan, lakin bu anlamın kendisinin değil, akılcı gereğinin kastedildiği lafızdır. Nitekim ş&ouml;yle denir: &ldquo;Filanın evinin kapısı ardına kadar a&ccedil;ıktır&rdquo;; yani o misafirperver biridir. Bu sebeple denmiştir ki: Lafzın kullanımında kinaye ve asli anlamı yerine gereklerinden birinin murad edilmesidir. Bu &uuml;&ccedil; kısma ayrılır: Ya kinayeden maksat &ouml;z&uuml;n bizzat kendisi veya onun sıfatıdır; yahut kastedilen, mevsuf i&ccedil;in sıfatı ispatlamak veya mevsufun sıfatını olumsuzlamaktır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n<p>\n	Kinaye dilinin hakiki dil mi, yoksa mecazi mi olduğu meselesinde farklı g&ouml;r&uuml;şler vardır.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[38]</sup></sup></a> Kinaye dilinin &ldquo;mes&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[39]</sup></sup></a>, &ldquo;lems&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[40]</sup></sup></a>, &ldquo;m&uuml;başeret&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[41]</sup></sup></a> gibi tabirlerle Kur&rsquo;an&rsquo;da kullanımı cinsel birleşme i&ccedil;in kinaye anlamından uzak g&ouml;z&uuml;kmemektedir.</p>\n\n<p>\n	&Ouml;yle anlaşılıyor ki, bazı hakikatleri muhataba veya muhataplara aktarmak ve anlaşılmasını sağlamak i&ccedil;in dolaylı s&ouml;yleme &uuml;slubu olan <em>hiciv dili</em> de kinaye dili sayılmaktadır ve aynı h&uuml;km&uuml; taşır.</p>\n\n<h3>\n	Sembolik Dil</h3>\n\n<p>\n	Belirtildiği gibi, dil, harici ger&ccedil;eklikleri ve anlamları iletmede bazen direkt ve doğrudandır, bazen de dolaylı, saklı ve kapalılıkla karışık. Mecaz alanı, genel olarak ikinci kısımdandır. Fakat mecaz anlamın şartlarından olan karine ve alakanın (m&uuml;nasebet) varlığı, mecazi kullanımların dairesini sınırlar ve kurala bağlar. Dolaylı dilin, <em>sembolik dil</em>, <em>sembolik temsiller</em> ve <em>efsane</em> gibi alaka ve karine şartlarının g&uuml;&ccedil;l&uuml;kle tanınabildiği bir diğer t&uuml;r&uuml; daha vardır.</p>\n\n<p>\n	Remz,<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[42]</sup></sup></a> Fars&ccedil;a&rsquo;da da işaret etmek, nokta, dakika, sır, gizem, iki kişi arasındaki gizli şey -Bu remzi anlamak herkesin harcı değil / Yol varmaz Kaf&rsquo;a kartalsız-<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[43]</sup></sup></a>,&nbsp; muamma, simge, alamet, delalet eden, &ouml;zellikli işaret, kararlaştırılmış işaret vs. anlamında kullanılan<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[44]</sup></sup></a> ve Avrupa dillerindeki muadili sembol (symbol) -Fars&ccedil;a&rsquo;da num&acirc;d- kelimesi olan Arap&ccedil;a bir kelimedir. Jung sembol&uuml;, kapalı, tanınmayan veya bize gizli şey olarak tanımlamış ve bir kelime veya şeklin, aşikar ve doğrudan anlamından fazlasını g&ouml;sterdiğinde sembolik kabul edildiğini s&ouml;ylemiştir.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[45]</sup></sup></a></p>\n\n<p>\n	Bu kelime Kur&rsquo;an&rsquo;da sadece bir kez ge&ccedil;miştir:</p>\n\n<p>\n	Dolayısıyla sembol&uuml;n genel anlamı; z&acirc;hirinin ardında yer alan anlam ve i&ccedil;eriğe delalet eden alamet, işaret, kelime, terkip ve c&uuml;mledir. Yukarıdaki t&uuml;m lafızların ortak manası, a&ccedil;ıklığın bulunmaması ve gizliliktir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[46]</sup></sup></a> <em>Remz</em>den &ccedil;ıkartılan bu anlam, sembol&uuml;, genel anlamıyla alamet kavramının karşısına &ouml;zel bir ıstılah olarak koymamıza neden olmaktadır.</p>\n\n<h3>\n	Temsil Dili</h3>\n\n<p>\n	Fars&ccedil;a&rsquo;da <em>mesel</em> kelimesi; benzer, denk, misl, &ouml;yk&uuml;, g&ouml;sterge, benzer, gibi, eş vs. gibi kelimelerle terc&uuml;me edilmiştir. Bazen &ldquo;ikinci mesel&rdquo; yerine teşbih &ldquo;kaf&rdquo;ı gelir:</p>\n\n<p>\n	İbn Esir<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[47]</sup></sup></a> <em>mesel</em>in anlamlarından birini teşbih olarak zikreder. Nitekim <em>mesel</em> ve <em>temsil</em> kelimelerini de bir kabul eder. Şu halde mesel, teşbihin t&uuml;rlerinden biri sayılabilir.</p>\n\n<p>\n	Meselin diğer kavramsal anlamı da &ouml;zdeyiştir (darb-ı mesel). Belagat ilminde, s&ouml;yleyenin onun aracılığıyla bir şey anlattığı ama kastettiği başka bir şey olan temsil, tasvir (image), dolaylı anlatım veya mecaz telakki edilir.</p>\n\n<p>\n	Bundan dolayı temsil de istiare gibi, kısa veya uzun hik&acirc;ye, ahlaki, dini ve irfani veya toplumsal mesaj ya da diğer bir formda a&ccedil;ıklamalı olarak ya da &ouml;rt&uuml;k ve gizemli ifade edilir.</p>\n\n<p>\n	Sarhoş deveden ka&ccedil;arken kuyuya d&uuml;şm&uuml;ş adamın &ouml;yk&uuml;s&uuml;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><sup>[48]</sup></sup></a> (g&uuml;nlerini ge&ccedil;iren ve ahiretten gaflet i&ccedil;indeki adamın halini tasvir), Berzeviye Tabib&rsquo;in <em>Kelile ve Dimne</em>&rsquo;de anlattığı aslan ve tavşanın &ouml;yk&uuml;s&uuml;,<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><sup>[49]</sup></sup></a> Sadi&rsquo;den b&uuml;lb&uuml;l ve karıncanın hik&acirc;yesi, <em>Merzb&acirc;nname</em>&rsquo;den<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><sup>[50]</sup></sup></a> t&uuml;ccar k&ouml;lenin kıssası<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><sup>[51]</sup></sup></a> (insanın d&uuml;nyaya d&uuml;ş&uuml;ş&uuml; ve y&uuml;kselişi), İhvanu&rsquo;s-Safa&rsquo;dan Buzingan Adası&rsquo;nın insanları<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><sup>[52]</sup></sup></a>, Hammametu&rsquo;l-Mutavvaka<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><sup>[53]</sup></sup></a> (yardımlaşmanın sembol&uuml; ya da beden tuzağına yakalanmış ulvi canların sembol&uuml;), Mevlana&rsquo;dan papağan ve t&uuml;ccarın &ouml;yk&uuml;s&uuml;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><sup>[54]</sup></sup></a> (can ve bedenin hik&acirc;yesi), şah ve cariyesi<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><sup>[55]</sup></sup></a> (can ve bedenin sembol&uuml;), John Bunyan&rsquo;dan (1688) hacının seyahati (The Pilgrim&rsquo;s Progress), gibi eserlerin hepsi sembolik temsillerin &ouml;rnekleridir.</p>\n\n<p>\n	Aynı şekilde <em>Hayy b. Yakzan</em> (Diri Y&uuml;rekli İhtiyar), <em>Risaletu&rsquo;t-Tayr</em> (Tuzağa D&uuml;şm&uuml;ş Kuş) risaleleri, İbn-i Sina&rsquo;dan (hicri 428) <em>Salaman ve Ebsal</em> (iki kardeş), S&uuml;hreverdi&rsquo;den <em>Kıssatu&rsquo;l-Gurbeti&rsquo;l-Garbiyye</em>, <em>Cebrail&rsquo;in Kanadının Sesi</em>, <em>Kızıl Akıl</em>, <em>Munisu&rsquo;l-Uşşak</em>, <em>Karıncaların Dili</em>, <em>Fi Haleti&rsquo;t-Tafuliyye</em> vs., Ruzbilan Bakali&rsquo;nin (hicri 606) <em>Abheru&rsquo;l-Aşıkin</em>&rsquo;i, Attar&rsquo;ın <em>Mantıku&rsquo;t-Tayr</em>&rsquo;ı ve benzerleri de sembolik temsilin &ouml;rnekleri arasında sayılabilir.</p>\n\n<p>\n	Bu t&uuml;r &ouml;yk&uuml;lerdeki &ouml;nemli nokta, anlatıcının hayalperest zihninin ışığında şeylerin, hayvanların, hatta akıl, aşk, g&uuml;zellik, h&uuml;z&uuml;n gibi soyut kavramların mecazi olarak şahsiyet kazanmış (personification) olmasıdır. S&ouml;zgelimi Hace Abdullah&rsquo;ın (hicri 481) <em>Kenzu&rsquo;s-Salikin</em>&rsquo;inde ve Şeyh-i İşrak&rsquo;ın <em>Munisu&rsquo;l-Uşşak</em>&rsquo;ında akıl ve aşkın m&uuml;nazarası gibi.</p>\n\n<p>\n	Sembolik ve alegorik dil doğrudan ger&ccedil;ekliği anlatmaz ve esas itibariyle, o mesajın temelini oluşturan ger&ccedil;eklik olsa da manevi, irfani veya toplumsal mesajlarının &ouml;tesinde bir ger&ccedil;eklik de yoktur. Bu sebeple bu kıssaların &ouml;l&ccedil;eği, anlam danesini aramalıdır. &Ccedil;&uuml;nk&uuml; l&acirc;fz&icirc; bağlamın ardına d&uuml;şersek g&uuml;&ccedil;l&uuml;klerle karşılaşırız.</p>\n\n<p>\n	<em>Bu Kelile ve Dimne, c&uuml;mlesi iftira</em></p>\n\n<p>\n	<em>Değilse karga ne zaman leylekle tartışmış</em></p>\n\n<p>\n	<em>Ey birader, kıssa bir &ouml;l&ccedil;ektir</em></p>\n\n<p>\n	<em>Mana onda dane misali</em></p>\n\n<p>\n	<em>Mana danesini alır akıllı insan</em></p>\n\n<p>\n	<em>Bakmaz &ouml;l&ccedil;eğe, eğer olursa nakil</em></p>\n\n<h3>\n	Efsane Dili</h3>\n\n<p>\n	S&ouml;ylenenlere ilaveten, dilde, hi&ccedil;bir muhteva ve dini, ahlaki ve toplumsal mesaj i&ccedil;ermeyen &ouml;yk&uuml; t&uuml;r&uuml;n&uuml;n de bulunduğunu belirtelim. Dilin bu &ccedil;eşidinin temeli yalın tahayy&uuml;ld&uuml;r ve bunun armağanı da yalnızca oyalayıcı efsanelerdir; dinlere ve tanrılara dair beşer tahayy&uuml;l&uuml;n&uuml;n &uuml;rettiği hayali mitolojiler, bu c&uuml;mleden olarak da, <em>Şahname</em> ve <em>Hodayname</em>&rsquo;nin Pişdadi ve Kiyani s&uuml;lalelerinden naklettiği<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><sup>[56]</sup></sup></a> kadim İran&rsquo;ın mitolojik &ouml;yk&uuml;leri ve g&uuml;n&uuml;m&uuml;zde kaleme alınmış epeyce fazla romanlar gibi.</p>\n\n<p>\n	Ust&ucirc;re, ust&ucirc;r ve ist&acirc;re kelimesine dağınık ve boş s&ouml;z, b&acirc;tıl laf, efsane, yalan ve temelsiz kıssalar anlamı verilmiştir.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[57]</sup></sup></a> Kur&rsquo;an-ı Kerim&rsquo;de &ldquo;lehvu&rsquo;l-hadis&rdquo; ifadesi tam da efsaneler ve hayalperest&ccedil;e &ouml;yk&uuml;ler i&ccedil;in kullanılmıştır:<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><sup>[58]</sup></sup></a></p>\n\n<p>\n	Sembolik temsillerin ve efsane dilinin ortaya &ccedil;ıkış nedenleri ve zeminleri &uuml;zerinde yapılacak araştırma, bu dile h&acirc;kim ruhun muhatabı etkileyip motive ettiğini ve dilin işlevsel boyutu olduğunu, bu kalıbı da amacını ger&ccedil;ekleştirmek i&ccedil;in se&ccedil;tiğini g&ouml;sterecektir. Burada &ouml;nemli olan, esrarengiz ve muammalı konuşma manasında sembol&uuml;n Kur&rsquo;an&rsquo;la ilişkilendirilip ilişkilendirilemeyeceğinin a&ccedil;ıklığa kavuşturulmasıdır. Eğer cevap evetse, bunun sınırları nereye kadardır? &Ouml;te yandan &ccedil;ok daha temel şu soru s&ouml;z konusudur: &ldquo;Sembolik temsiller, tıpkı yalın sanat boyutu bulunan ve mitolojinin (folklor) temeli olan mecazlar gibi, acaba insanlığın geleneğinde yaygın ahlaki ve manevi maksatları &uuml;retmek i&ccedil;in midir sadece?<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><sup>[59]</sup></sup></a> Acaba Kur&rsquo;an&rsquo;da bariz ve z&acirc;hir ihtimali var mıdır ve b&ouml;yle bir dil Kur&rsquo;an&rsquo;a nispet edilebilir mi?&rdquo; Bu soru, her ne kadar genel olarak cevap olumsuz olacaksa da yine de inceleme ve tetkike ihtiya&ccedil; duyuran ve gelecek b&ouml;l&uuml;mlerde ele alınacak sorulardandır.</p>\n\n<h2>\n	Dilbilim Ve Alanı</h2>\n\n<p>\n	B&uuml;t&uuml;n bilimler gibi bilimsel araştırmalarda yaygın y&ouml;ntemlerden yararlanan dilbilim (linguistic), dilin bilimsel incelenmesi olarak da tarif edilmiştir.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><sup>[60]</sup></sup></a> Ge&ccedil;mişte dil, onu tanımak kastıyla araştırılmazdı. Aksine dili incelemenin hedefi, semavi kitapları ve edebi eserleri kaydetmekti (geleneksel dilbilim). Fakat modern dilbilim, dili ilk aşamada bizzat kendisini tanımak maksadıyla incelemekte ve dilin var olduğu şekliyle ne olduğunu anlayabilmek i&ccedil;in dildeki konuların ger&ccedil;ekliğini keşfetmeye y&ouml;nelmektedir. Linguistik, bu somut manada, yirminci y&uuml;zyılda başlamış ve ilerlemeler kaydetmiş modern bir bilimdir. Modern dilbilim &ldquo;kamusal&rdquo; ve &ldquo;yapısalcı&rdquo; olarak da adlandırılmaktadır. Bu bilime y&ouml;nelik alanlar, bir&ccedil;ok d&uuml;ş&uuml;n&uuml;r&uuml;n dikkat &ccedil;ekici bi&ccedil;imde &ldquo;dil ve dilbilim&rdquo;e y&ouml;neldiği on dokuzuncu y&uuml;zyıldan başlatılabilir. Filozoflar, mantık&ccedil;ılar, epistemologlar, edebiyat&ccedil;ılar, fonetik araştırmacıları ve n&ouml;rologlardan semiyolog, semantik&ccedil;i, psikolog ve halkbilimcilere kadar, daha sonra da elektronik bilimlerin araştırmacıları ve bilgisayar yazılımcılarına varıncaya dek her biri kendi t&uuml;r&uuml;n&uuml; bu bilimle disiplinler arası ilişki i&ccedil;inde g&ouml;rd&uuml;.</p>\n\n<p>\n	Varlıkbilim (ontology) ve hakikatleri tanıma, filozofların asli uğraşılarındandır. Dil, filozofun &ccedil;alışma aletidir. Dilin, yani insanın varlığının işaret &uuml;reten bu g&uuml;c&uuml;n&uuml;n, ses simgeleri kalıbında fiil olarak ortaya &ccedil;ıkışı sırasında harici ger&ccedil;ekleri ve insanın i&ccedil; d&uuml;nyasındaki d&uuml;ş&uuml;nce ve niyetleri dosdoğru yansıtıp yansıtamadığı, eksiksiz ve noksansız anlatma ve anlaşmayı ger&ccedil;ekleştirip ger&ccedil;ekleştiremediği eski zamanlardan beri s&uuml;rekli merak konusu olmuştur. Yeni Eflatunculardan, ondokuzuncu y&uuml;zyılda Henri Bergson&rsquo;a kadar, &ouml;zellikle analitik felsefeciler, hususen de Ludwig Wittgenstein&rsquo;dan itibaren, insanın sıradan dilinin; kapalılığı, &ccedil;ok anlamlılığı, metafor ve mecazı, anlamın kelamın bağlamına veya c&uuml;mlenin &uuml;slubuna bağımlılığı gibi nedenlerle felsefenin net kavramlarının y&uuml;k&uuml;n&uuml; &uuml;stlenemeyeceği şikayeti bahis konusu olmuş; ideal dili kurarak ve dilin kavramlarının net tahlili yapılarak bir&ccedil;ok felsefi tartışmanın sona erdirebileceğine inanılmıştır.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><sup>[61]</sup></sup></a></p>\n\n<p>\n	Aynı şekilde, kendisini bir d&uuml;ş&uuml;nce y&ouml;ntemi ve sonuca ulaşmak i&ccedil;in ge&ccedil;ilmesi gereken girizg&acirc;h kabul eden mantık bilimi dilbilimle sıkı sıkıya ilişkisi olduğunu kabul eder. Dil, &ouml;nc&uuml;lleri d&uuml;zenlemenin ve sonu&ccedil;lara varmanın etkeni olduğundan &ldquo;umulan sonu&ccedil;lara varmak i&ccedil;in sahih &ouml;nc&uuml;lleri toplayarak bilinmeyenleri gidermeye nasıl y&ouml;nelebiliriz&rdquo; sorusu &uuml;zerinde d&uuml;ş&uuml;nmeye değerdi. Misal olarak, bir kimse &ldquo;kapı a&ccedil;ıktır&rdquo; , &ldquo;a&ccedil;ık kuştur&rdquo; &ldquo;&ouml;yleyse kapı kuştur&rdquo; &ccedil;ıkarımında bulunursa bu &ccedil;ıkarımının hatası sebebi kendisi midir? Hi&ccedil; kuşku yok bu t&uuml;r hataları sorgulama yolu, dilin kavramlarını analiz etmektir.</p>\n\n<p>\n	Buna ek olarak, matematikten yardım alan modern sembolik mantığın, Gottlob Frege&rsquo;nin (1925) ve sonra da Russell&rsquo;ın g&uuml;ndeme getirmesiyle dilbilimde kullanımının fonolojiden semantiğe kadar dikkat &ccedil;ekici bir etkisi vardır. Beyin ve dille veya dil n&ouml;rolojisiyle (neurolinguistic) ilgili fizyolojik araştırmalar, dildeki malumatın nasıl olup da beyinde stoklandığı, &ccedil;ağrışım yaptığı ve kullanıma girdiğini &ouml;ğrenmek isteyen dilbilimle bağlantılı &ccedil;abaların yeni alanıdır. Bir kelime veya c&uuml;mleyi işitip sonra tekrar ettiğimizde beynimizde nasıl bir şey oluşur ve dildeki enformasyon, girdi (input) ile &ccedil;ıktı (output) aşaması arasında nasıl bir etki-tepki ortaya &ccedil;ıkar? G&ouml;z&uuml;m&uuml;ze g&ouml;r&uuml;nen semboller nasıl oluyor da beyinde ses sembollerine d&ouml;n&uuml;ş&uuml;yor ve işitilen c&uuml;mleler haline geliyor? Dinleyen, c&uuml;mlelerimizi işittiğinde beyni nasıl oluyor da ondan anlam &ccedil;ıkarıyor? Tabii ki s&ouml;yleyen ve dinleyen insanın zihninde, dikkate alındığında anlatma ve anlaşmanın ger&ccedil;ekleştiği ortak kurallar dizisi bulunduğu a&ccedil;ıktır.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[62]</sup></sup></a></p>\n\n<p>\n	Dil psikolojisi de (psycholinguistics), linguistik ile psikolojinin işbirliğinden doğmuş kendi yerinde yeni bir bilimsel &ccedil;abadır. Psikolojinin dile y&ouml;nelmesi, daha &ccedil;ok, dilin insan zihninin tefekk&uuml;r, &ccedil;ıkarım, tahayy&uuml;l, yargı, idrak ve duygular gibi m&uuml;kemmel faaliyetlerinin &ccedil;oğunun k&ouml;keni olması nedeniyledir. Bu branş, şu mevzuların izini s&uuml;rmekle ilgilenir: D&uuml;ş&uuml;nce ve dil ilişkisi nedir? D&uuml;ş&uuml;nce dil olmaksızın m&uuml;mk&uuml;n m&uuml;d&uuml;r? D&uuml;ş&uuml;ncede dilin rol&uuml; nereye kadardır? D&uuml;ş&uuml;nce ve duygularımızı lafız kalıbına nasıl d&ouml;k&uuml;yoruz? Lafızlar d&uuml;ş&uuml;ncelerimizin mahiyetini değiştirmiyor mu? İşiten, s&ouml;yleyenin zihninde taşıdığı ve lafız kalıbına d&ouml;kt&uuml;ğ&uuml; şeyleri aynen mi anlıyor? Bu hakikati nasıl &ouml;ğreniyoruz?...<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n<p>\n	Son birka&ccedil; on yıldır bilgisayarın icadı ve yaygınlaşması ile kom&uuml;nikasyon sorunlarını &ccedil;&ouml;zebilmek i&ccedil;in dilbilimin temel bilimler ve matematikle ilişkisi ve alışverişi, sibernetik, enformatikte &ouml;zel bir dil yaratılmasına duyulan ihtiya&ccedil;, ses tanıma sistemi, ses oluşturulması veya yapay konuşma, mekanik veya birka&ccedil; dilli s&ouml;zl&uuml;klerin hazırlanması, makine terc&uuml;mesi ve diğerleri her ge&ccedil;en g&uuml;n ilerlemektedir.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n<p>\n	Dilbilimin geniş bir alanda &ccedil;eşitli bilimlerle kurduğu kapsamlı bağlar g&ouml;z &ouml;n&uuml;nde bulundurulursa g&uuml;n&uuml;m&uuml;zde dilbilim araştırmalarının, Ferdinand de Saussure (1913), Sanders Peirce (1914), Roman Jacobson (1982), Noam Chomsky, Mikhail Bakhtin (1975), Umberto Eco, Roland Barthes (1980) ve benzeri dilbilimciler ve semiyologların inceleme alanıyla sınırlı olmadığı g&ouml;r&uuml;l&uuml;r. Aksine G. E. Moore (1899), Gottlob Frege (1925), B. Russell (1970), Wittgenstein (1951), Rudolf Carnap (1970),&nbsp; L. Austin, John Searle, Alfred Tarski, Norman Malcolm, hatta Jacques Lacan gibi filozoflar, mantık&ccedil;ılar, deneysel ve temel bilimlerin muhtelif dallarından bilginlerin eserlerinde de kendini g&ouml;sterir. Bu bir yana, dil ve felsefenin bağı g&uuml;n&uuml;m&uuml;zde &ouml;yle sağlamlaşmıştır ki Chomsky ve Jacobson&rsquo;ı sadece dilbilimci olarak isimlendirmek olduk&ccedil;a g&uuml;&ccedil;t&uuml;r. &Ccedil;&uuml;nk&uuml; bunların &ccedil;alışmaları eşsiz felsefi sorular yaratmıştır. Semiyoloji bahisleri dil sahasında, kendi k&ouml;keninde felsefi mahiyete sahiptir. Saussure &ldquo;medlul&rdquo;&uuml; ortaya atarak tıpkı zihindeki ger&ccedil;eklik gibi felsefi bir tutum aldı ve Peirce &ldquo;tevil konusu&rdquo;nu g&uuml;ndeme getirerek semiyolojiyi bilim felsefesinin kalbine yerleştirdi.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><sup>[65]</sup></sup></a> Noam Chomsky&rsquo;nin, insanın varlığında doğal<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><sup>[66]</sup></sup></a> ve &ouml;nceden belirlenmiş dil teorisi, Anglo-Sakson felsefe okuluyla temelden farklı ve zıt bir g&ouml;r&uuml;şt&uuml;r. C&uuml;mlelerin sonsuz yumağını sınırlı kurallar dizisi yoluyla &ccedil;&ouml;zmenin anahtarı olan beşerin doğal dilinin s&ouml;zdizimi (syntax) hakkındaki s&ouml;z&uuml;n&uuml;n &ouml;z&uuml;, felsefi bakımdan, beşerin zihnindeki doğal tasavvurların (innate ideas) varlığının şaşırtıcı etkisinin sonucudur. Chomsky&rsquo;nin olduk&ccedil;a karmaşık ve soyut s&ouml;zdizimi, &ccedil;ocuğun, irtibat aşamasında harekete ge&ccedil;en tam dilbilgisine doğumundan itibaren sahip olduğunu, bu nedenle farklı d&uuml;zlemlerde değişik diller varsa da hepsine, yeni doğan &ccedil;ocuğun zihnine yerleştirilmiş derin bir ortak altyapının h&acirc;kim bulunduğunu a&ccedil;ıkladı.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><sup>[67]</sup></sup></a></p>\n\n<h2>\n	Dil Felsefesi</h2>\n\n<p>\n	Değinildiği gibi, ondokuzuncu y&uuml;zyılın sonlarında Alman filozof Gottlob Frege&rsquo;nin (1848); yirminci y&uuml;zyılın başlarında Bertrand Russell (1872-1970), birinci Wittgenstein ve Carnap&rsquo;ın ve g&uuml;n&uuml;m&uuml;ze kadar da Quine ve Donald Davidson gibi filozofların takip ettiği &ccedil;alışmalarla yirminci y&uuml;zyılın başından bug&uuml;ne değin felsefede yeni gelişmeler ortaya &ccedil;ıktı.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[68]</sup></sup></a> Bu s&uuml;re&ccedil; esas itibariyle anlam ve doğrulama arasındaki ilişkiyle meşguld&uuml;r ve temel sorusu şudur: Bir s&ouml;z&uuml;n (c&uuml;mlelerde) doğrulama şartları nedir? Başka bir ifadeyle, dil felsefesinde, lafzın anlamla ve anlamın dış d&uuml;nya ile hakiki bağının nasıl olduğu sorusu s&ouml;z konusudur. Yani zihnimiz ger&ccedil;ekleri nasıl teşhis edebilir ve ger&ccedil;eklere ilişkin bilgisini başkalarına nasıl aktarır? Acaba &ldquo;lafızlar&rdquo; doğrudan mı &ldquo;harici varlık&rdquo;a delalet eder, yoksa başlangı&ccedil;ta zihinsel anlamlara delalet eder de sonradan nesnel hakikatlerle irtibat mı kurar?<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><sup>[69]</sup></sup></a></p>\n\n<p>\n	Başlangı&ccedil;ta bu araştırmalar dizisi, Russell ve Frege&rsquo;nin matematik bilginin mahiyeti hakkındaki d&uuml;ş&uuml;ncelerinden ibaretti, giderek daha uygun bir izah i&ccedil;in mantığın mahiyeti ve lafzın yansımasının kimliği hususunda k&ouml;kl&uuml; araştırmalarla ulaştı. &ldquo;Matematikte doğrulamanın mahiyeti&rdquo;den başladılar ve yavaş yavaş doğrulama hakkındaki teoriyi geliştirmek i&ccedil;in &ldquo;anlam&rdquo;da tahkike ve oradan da &ldquo;teoremlerin analizi&rdquo;ne y&ouml;neldiler.</p>\n\n<p>\n	Mefhum (sense) ve medlul (reference) ya da mana (meaning) kavramı arasındaki ge&ccedil;irgen farklılık, Frege&rsquo;nin, diğerlerine en &ccedil;ok etki etmiş anlam konusundaki teorisinin ekseniydi. Ona g&ouml;re medlul, mutabıklık delaletiyle herşeyin -mesela yıldız- adıdır. Bu şekilde o, anlamı iki &ouml;ğeye ayırdı ve ş&ouml;yle dedi: Bir s&ouml;z&uuml;n o ikisinden birini taşıması m&uuml;mk&uuml;n, yani mefhuma sahip olabilir ama medlul&uuml; bulunmayabilir (Fransa&rsquo;nın bug&uuml;nk&uuml; kralı gibi).<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[70]</sup></sup></a></p>\n\n<p>\n	Daha &ccedil;ok insan davranışının bir kısmı olan lafız ve dilin kullanım meseleleriyle meşgul bir dizi başka incelemeler de ortaya &ccedil;ıktı. Burada temel soru, anlam ile kullanım ya da lafızların anlamı ve s&ouml;yleyenin a&ccedil;ıklamalarındaki maksadı arasında nasıl bir ilişki bulunduğudur.</p>\n\n<p>\n	Bir diğer s&ouml;yleyişle, bir kimse dilden yararlandığında teoremin iki boyutu vardır: Biri dilin konusu ve ilgili olduğu alan, diğeri de dilin faili. Konu boyutunda dilin kendi konularıyla ilişkisi, yani dilin d&uuml;nya ile bağı inceleme konusu yapılır. Fail boyutunda, dili kullananın maksat ve niyetleri ele alınır, bu s&ouml;zlerin ne i&ccedil;in olduğu ve konuşanın hangi işle uğraştığı sorulur.</p>\n\n<p>\n	Dil ve d&uuml;nya irtibatı kısmında Wittgenstein&rsquo;ın, anlamın tasviri teorisini ortaya atan ve c&uuml;mlelerin vuku bulan şeyleri g&ouml;sterdiğini s&ouml;yleyen mantık-felsefe risalesi, yirminci y&uuml;zyılın başlarına ait dikkate değer bir eser sayılmaktadır.</p>\n\n<p>\n	Bu risale, pozitivist hareketin doğuşu &uuml;zerinde şaşırtıcı bir etki yaptı ve Ayer ve Carnap gibi &ouml;nde gelen pozitivistler doğrulama teorisini g&uuml;ndeme getirdiler. G&uuml;n&uuml;m&uuml;zde de bu pozitivist d&uuml;ş&uuml;ncenin bazı damarları Quine ve &ouml;ğrencileri gibi filozoflarda g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	Quine analitik ve sentetik &ouml;nermeler arasındaki farkı reddetmekte ve ş&ouml;yle demektedir: C&uuml;mleleri her d&uuml;zenin b&uuml;t&uuml;n&uuml;nde, yani teorilerde ve inan&ccedil; d&uuml;zenlerinde değerlendirmeye tabi tutmak gerekir. Onun, dile dair, deneyselciliği ile yakın ilişkisi olan davranış&ccedil;ılık anlayışı vardır. S&uuml;rekli olarak lafzi veya lafzi olmayan motivasyon bombardımanı altında olduğumuza ve bu motivasyonlar karşısında bir dizi lafzi tepkiler vermeye şartlandığımıza inanır. Motivasyonlar ve onlara tepki vermeye hazırlıklı olmamıza ilaveten zihnimizde anlamların da gezindiği bi&ccedil;iminde değildir.</p>\n\n<p>\n	Quine&rsquo;nın en etkili &ouml;ğrencisi Donald Davidson, anlam ve doğruluk arasında sağlam bir bağ olduğunu d&uuml;ş&uuml;n&uuml;r. Onun varsayımına g&ouml;re her dil i&ccedil;in anlam teorisi bize o dildeki her c&uuml;mle i&ccedil;in c&uuml;mlenin doğruluk şartına bağlı olduğu birtakım şartlar a&ccedil;ıklama imk&acirc;nı veren ilkeler b&uuml;t&uuml;nden ibarettir. C&uuml;mlelerin doğruluğu teorisi, anlam hakkında da bir teori vardır.</p>\n\n<p>\n	Dili konuşan ve onun maksatları boyutunda da dilin d&uuml;nya ilişkisi bir şekilde araştırmaya konu edilmektedir. Burada, esas itibariyle l&acirc;fz&icirc; davranışın nasıl bir davranış olduğu sorusu mevzubahistir. İnsanlardaki hangi şey, hayret verici sonu&ccedil;lara sahip sesleri dile getirmeye ve işaretleri kullanmaya imk&acirc;n tanır? Bu sonu&ccedil;lardan biri, insanların ger&ccedil;eklikle bağ kurmasıdır. Ağzımızdan &ccedil;ıkan seslerin veya resmettiğimiz işaretlerin, ilişkilendirdiğimiz b&uuml;t&uuml;n o semantik &ouml;zelliklerine nasıl ulaşabiliyoruz? Burada esas mevzu, Wittgenstein, Austin, H. P. Grice, John Searle&rsquo;&uuml;n ge&ccedil; eserlerinde &uuml;zerinde durulmuş &ldquo;konuşma eylemi&rdquo; kavramıdır ve konuşma eyleminin mantıksal yapısının mahiyeti tam da araştırmanın yeridir. Burada, zihinsel tutumlarımızın d&uuml;nyanın olaylarını nasıl g&ouml;stereceğine bakacağımız zihin ve dil felsefesine, zihin ve dil ilişkilerine intikal etmiş bulunuyoruz. Bu tutumlar dilin yapabilir olmasını nasıl m&uuml;mk&uuml;n kılar ve bu dil davranışları dışarıdan yansıma &ouml;zelliğini nasıl taşıyabilir?</p>\n\n<p>\n	Bu bahislerin tamamı dil felsefesini oluşturur. Dil felsefesi, felsefenin i&ccedil;inde bir konu başlığıdır ve ger&ccedil;eklikle nasıl ilişki kurulacağı, anlamın mahiyetinin ne olduğu, doğruluk, delalet ve mantıksal zorunluluğun ne manaya geldiği, konuşma eyleminin ne olduğu gibi meselelerle meşguld&uuml;r.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[71]</sup></sup></a></p>\n\n<p>\n	Anlaşıldığı gibi, Kur&rsquo;an&rsquo;ın dilbilim a&ccedil;ısından araştırılmasının dikkate değer b&ouml;l&uuml;m&uuml; dil felsefesinin mahiyetine dairdir ve bu inceleme alanında M&uuml;sl&uuml;man araştırmacıların mantık, felsefe, kelam ve fıkıh usul&uuml; ilminin bilimsel mirasından yararlanılması doğaldır.</p>\n\n<h2>\n	Normal Dilden Edebiyat Diline</h2>\n\n<p>\n	Dilin, işaretler sistemi olduğunu g&ouml;rd&uuml;k. Her birimiz, başkalarıyla iletişim kurmak amacıyla konuşmalarımızda bu işaretlerden yardım alırız.</p>\n\n<p>\n	Kendi dil davranışımızda, kabul edilmiş kararların alanı dışında hareket etmiyoruz. &Ccedil;&uuml;nk&uuml; hedefimiz iletişim kurmak ve anlamları nakledip aktarmaktır.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[72]</sup></sup></a> Bu y&uuml;zden dilbilimin işaretleri ve alametleri ile sanatın, estetiğin işaretleri ve alametleri, bu kapsamda da şiir, &ouml;yk&uuml;, resim, fotoğraf ve grafik simgeler arasında genel anlamıyla ayırt edici farklılıklar vardır. &Ccedil;ağdaş &uuml;nl&uuml; dilbilimci Roman Jacobson, elimizde iki grup metin bulunduğunu a&ccedil;ıkladı: Birinci metinlerde dil anlamı yansıtan bir aynadır ve &ouml;zel mesaj anlaşılır dil yoluyla muhataba sunulmaktadır. Burada metinler şeffaftır ve okuyucu onları okurken dile odaklanmaz. Onun yaratıcısı en aşağı sınırdadır ve mesajın muhtevasını anlayabilmek i&ccedil;in sadece gerekli uzmanlık biliminden veya standart zek&acirc;dan yararlanmalıdır.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><sup>[73]</sup></sup></a> Roland Barthes bu şekildeki metinleri &ldquo;bilimsel nesir&rdquo; olarak isimlendirerek bilimsel metinlere bu grupta yer vermektedir.</p>\n\n<p>\n	Dilin konusunun bulunduğu diğer bir grup metinler de vardır ve dilin kıvraklığı, hatta sırları burada ayrıcalık sayılmaktadır. Edebiyat metinleri bu gruptandır, kapalılık ve belirsizlik onların en &ouml;nemli unsurudur. Bu metinlerde nihai anlam yoktur, yahut sayısız yorumların ardına gizlenmiştir. Bu metinleri okurken dilin kendisi hazır bulunur ve okuyucu anlamı, yorum yoluyla ve dilin kıvraklığına dikkat ederek yaratır.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><sup>[74]</sup></sup></a></p>\n\n<p>\n	İşte bu ayırt edici farklılık, Mikhail Bakhtin&rsquo;in<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><sup>[75]</sup></sup></a> ve Prag dilbilimciler grubunun eserlerinde bulunabilir. Bu halkanın &uuml;yelerinden biri olan Mukarovski (1979) &ldquo;&Ouml;l&ccedil;&uuml;t Dili ve Şiirsel Dil&rdquo; makalesinde şiirsel dilin, &ouml;l&ccedil;&uuml;t dilden ara&ccedil; olarak yararlanmakla birlikte &ouml;l&ccedil;&uuml;t dili tahrip ettiğini g&ouml;sterdi. Şiirin &ouml;l&ccedil;&uuml;t dilden ka&ccedil;ışını a&ccedil;ıklarken Fransız Ferdinand Brunot&rsquo;nun (1938) s&ouml;z&uuml;ne değinir: Modern sanat &ouml;z&uuml;nde bireycidir ve yalnızca &ouml;l&ccedil;&uuml;t dille, yani kamusal dille &ccedil;alışamaz... O (şair) her kuralı kendi yaratıcı niyetiyle okunaklı hale getirebilir ve kendisine ait ilhamın yarattığı dışında hi&ccedil;bir sınırlamayı kabul etmez.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[76]</sup></sup></a></p>\n\n<p>\n	Michel Arrive de 1969 yılında, edebiyat metinlerinin asli şemasını g&ouml;sterdiği makalede ş&ouml;yle yazmıştı: &ldquo;Edebiyat metni, bir taraftan doğal dilden faydalanır, diğer yandan da onun yardımıyla yeni bir dil yaratır. Bu itibarla edebiyat, işaret dilidir; dile işaret, d&uuml;nyaya değil.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><sup>[77]</sup></sup></a></p>\n\n<p>\n	Nihayet &ccedil;ağdaş İtalyan semiyolog Umberto Eco da Jacobson, Mukarovski ve diğer yapısalcıların değindiği noktayı vurguladı: Edebi dil ve s&ouml;z ile doğal, standart s&ouml;z ve dil arasında farklılık g&ouml;zetmek gerekir. &ldquo;Kamusal Semiyoloji Hakkında&rdquo; risalesinde, estetiğin dilinin mesaja değil, metne delaleti bulunduğunu vurguladı. Ama edebiyat metninin diğer metinlerle temel bir noktada ortak y&ouml;n&uuml; bulunduğu, bunun da metnin iletişim tabiatı olduğu meselesini de ekledi. Ş&ouml;yle der: &ldquo;Sunulmuş metin, iletişim kurma hedefiyle basılır ve yayılır. Hatta sırf kendisi i&ccedil;in yazdığını s&ouml;yleyen bir yazar bile, eserini yayınlamakla metni iletişim dolaşımına sokmuş demektir.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><sup>[78]</sup></sup></a></p>\n\n<p>\n	&ldquo;Edebiyat dili ve s&ouml;z&uuml;&rdquo; ile &ldquo;bilimsel dil ve s&ouml;z&rdquo; arasındaki aykırılığa dair şunları ekler: &ldquo;İki t&uuml;r yazı vardır: Yaratıcı ve yaratıcı olmayan. Sofokles veya Shakespeare&rsquo;in eserleri birinci grup i&ccedil;indedir. Aristo ve Galilei&rsquo;nin eserleri ise ikinci grupta. Yaratıcı metinler sonu&ccedil; &ccedil;ıkarmayı okuyucuya bırakır. Shakespeare, baba ve oğul m&uuml;nasebetleri hakkındaki ahlak teorisini g&ouml;stermek isteseydi Hamlet&rsquo;i yazmazdı. Bilakis ahlak felsefesine dair bir risale kaleme alırdı. Hamlet, sayısız yoruma m&uuml;saittir ve a&ccedil;ık yapıttır. Fakat yaratıcı olmayan metinlerde yazar, metnine y&ouml;nelik &ouml;zel bir yoruma yanlış olduğunu d&uuml;ş&uuml;nerek karşı &ccedil;ıkabilir. B&ouml;yle metinlerin nihai anlamı vardır; yazarın niyetini yansıtan anlamı. Eğer bu anlamı kavrayamazsak hi&ccedil; teredd&uuml;ts&uuml;z metin hakkında yanlış bir yargıya sahip oluruz. Kant&rsquo;ın, Marks&rsquo;ın, Einstein&rsquo;ın eserlerinde, inan&ccedil;ları gizlemek ve anlam belirsizliği yaratmak &uuml;zere &ouml;zel bir terminoloji kullanılmış değildir. Onlar (yazarın fikrini) a&ccedil;ıklamak &uuml;zere yazdılar. Ama Marcel Proust&rsquo;un romanındaki terminoloji hi&ccedil;bir şekilde &ouml;zel bir fikri ortaya atma hedefiyle kullanılmamıştır. Bu sebeple edebiyat ve sanat eserlerinin temeli kapalılık &uuml;zerine oturur.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><sup>[79]</sup></sup></a></p>\n\n<p>\n	Doğruluk ve yanlışlığını g&ouml;z ardı ederek ve edebiyat dilinin her formunda kuraldışı, kişisel ve belirli bir mesajdan yoksun olduğu yargısını konu etmeksizin -ger&ccedil;i bu s&ouml;z fotoğraf ve grafik simgeleri, mitolojik &ouml;yk&uuml;ler ve bazı şiirler i&ccedil;in makbul bulunsa da- bazı kimseler bu h&uuml;km&uuml; aceleyle mutlak anlamda dil i&ccedil;in ge&ccedil;erli g&ouml;rd&uuml;ler! Muhtemelen fenomenologlar bu &ccedil;ıkarımın &ouml;nc&uuml;leri sayılabilirler.</p>\n\n<p>\n	Fransa&rsquo;da ve Amerika&rsquo;da yaşamış, d&uuml;ş&uuml;nceleri Nietzsche, Husserl ve Heidegger&rsquo;den etkilenmiş Cezayirli yazar Jacques Derrida ş&ouml;yle izah eder: &ldquo;Okunan her metin, okuma sırasında yapıs&ouml;k&uuml;m&uuml;ne uğrar. Yani &lsquo;eksen s&ouml;z&rsquo;&uuml;n&uuml;n ve metafiziğinin yapı ve alanı bozulur. Anlama izleme s&uuml;recinde anlam hi&ccedil;bir şekilde hazır bulunmaz ve okuma esnasında, nihai anlamı ink&acirc;r eden sayısız anlamlar yaratılır.&rdquo; Ger&ccedil;i o, yapıs&ouml;k&uuml;m&uuml;n&uuml; (deconstruction) net olarak a&ccedil;ıklamasını isteyen &uuml;nl&uuml; Japon dilbilimci İzutsu&rsquo;ya cevap verirken dikkate değer bir s&ouml;z s&ouml;ylemedi, ama s&ouml;ylediği kadarıyla anlaşılan o ki, standardı bozma, anlamın delaletini ve eksen s&ouml;z&uuml;n seviyesini tahrip etmek anlamındadır, metnin kendisini değil.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><sup>[80]</sup></sup></a></p>\n\n<p>\n	Postmodernist yazar Fran&ccedil;ois Lyotard da Wittgenstein&rsquo;ın dil oyunlarına dayanarak dilde her t&uuml;rl&uuml; kuralcılığı ink&acirc;r etmeye y&ouml;neldi ve ş&ouml;yle dedi: Her s&ouml;z biriciktir. Bu nedenle s&ouml;z&uuml;n mantığı ondan &ccedil;ıkartılamaz.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><sup>[81]</sup></sup></a> Ama bu yaklaşımın kendi yapısını da tahrip ettiği a&ccedil;ıktır. İşte bu sebeple bu g&ouml;r&uuml;ş &ccedil;eşitli bilimlerin bilginlerince soğuk karşılanmaktadır. Kesin olan şu ki, dilbilim uzmanlarının penceresinden standart dil (norm), kamusal ve kurallıdır (rule) ve edebiyat dilinin kimi sembolleriyle karşılaştırılamaz.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><sup>[82]</sup></sup></a></p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">1</a> Bkz: M&uuml;şiri Mehşid, Fars&ccedil;a Karşılaştırmalı İlk Alfabe, s. 534.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[1]</a> Bkz: Dehhoda Ali Ekber, Dehhoda S&ouml;zl&uuml;ğ&uuml;, s. 11130.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[2]</a> Bkz: B&acirc;tıni Muhammed Rıza, Dil ve D&uuml;ş&uuml;nce, s. 112.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[3]</a> Bkz: T&ucirc;s&icirc;, et-Tıbyan fi Tefsiri&rsquo;l-Kur&rsquo;an, c. 6, s. 273; Zemahşeri, el-Keşşaf, c. 2, s. 539; Tabatabai, Muhammed H&uuml;seyin, el-Mizan, c. 13, s. 15.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[4]</a> Beled. 9.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[5]</a> Nahl. 103.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[6]</a> Beled. 9.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[7]</a> Allame Tabatabai, el-Mizan, c. 19, s. 95-96, &ouml;zetleyerek ve bazı kısımları se&ccedil;erek.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[8]</a> Necefi Ebulhasan, Dilbilimin Temelleri, s. 8.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[9]</a> Necefi Ebulhasan, age., s. 2.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[10]</a> Delalet eden, g&ouml;steren, işaret eden. (Logatname-i Dehhoda /&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[11]</a> Metinde &ldquo;Delalet-i z&acirc;ti ve akl&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[12]</a> Metinde &ldquo;Delalet-i tabi&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[13]</a> Metinde &ldquo;Delalet-i vaz&rsquo;&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[14]</a> Muzaffer Muhammedrıza, el-Mantık, s. 36.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[15]</a> Delalet edilen, g&ouml;sterilen, işaret edilen (Logatname-i Dehhoda /&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[16]</a> T&ucirc;s&icirc; H&acirc;ce Nasir, Esasu&rsquo;l-İktibas, neşr: M&uuml;derris Rezevi, s. 63.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[17]</a> Allah tarafından yoktan varedilme, yaratılma (Logatname-i Dehhoda/&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[18]</a> Bkz: Molla Horasani Muhammed Kazım, Kifayetu&rsquo;l-Usul, c. 1, s. 10; Ho&icirc; Seyyid Ebulkasım, Muhadarat fi Usuli&rsquo;l-Fıkh, c. 1, s. 34; Tabatabai Seyyid Muhammed H&uuml;seyin, Felsefenin İlkeleri ve Realizm Y&ouml;ntemi, c. 2, 6. Makale.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[19]</a> Bkz: Sadr Muhammed B&acirc;kır, Usul İlmindeki Tartışmalar, c. 1, s. 73-86.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[20]</a> Metinde &ldquo;tekvin&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[21]</a> Usul İlmindeki Tartışmalar, c. 1, s. 72-87.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[22]</a> Bkz: Tabatabai Muhammed H&uuml;seyin-Murtaza Mutahhari, Felsefenin İlkeleri ve Realizm Y&ouml;ntemi, c. 2 ve 3, Beşinci, Altıncı ve Yedinci Makale.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[23]</a> Bkz: Dil ve Tefekk&uuml;r, s. 117.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[24]</a> Bkz: Izutsu, Kur&rsquo;an&rsquo;da Allah ve İnsan, &ccedil;ev: Ahmed &Acirc;ram, III. B&ouml;l&uuml;m; Avde Halil Avde, Cahiliye Şiiri ile Kur&rsquo;an-ı Kerim&rsquo;in dili Arasındaki Delalet İlişkisi, III. B&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[25]</a> B&icirc;dil.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[26]</a> Mevlana.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[27]</a> Metinde &ldquo;istidl&acirc;l&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[28]</a> Bkz: el-Mantık, s. 58.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[29]</a> İbn Esir, el-Mecamiu&rsquo;l-Kebir, s. 28; el-Meselu&rsquo;s-Sair fi Edebi&rsquo;l-Katib ve&rsquo;ş-Şair, c. 1, s. 58.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[30]</a> Metinde sırasıyla &ldquo;c&uuml;z&rsquo;iyet, k&uuml;lliyet, sebebiyet, haliyet, mahalliyet, m&uuml;caveret&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[31]</a> Hum&acirc;y&icirc; Celaleddin, Belağat İlimleri ve Edebi Sanatlar, s. 246.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[32]</a> Kummi Mirza Ebulkasım, Kavaninu&rsquo;l-Usul, s. 13.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[33]</a> Bedevi Tebane, Beyan İlmi, s. 93.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[34]</a> Haşimi Seyyid Ahmed, Cevahiru&rsquo;l-Belağa, s. 290; yine Alevi Yahya b. Hamza, el-Tıraz, c. 1, s. 43.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[35]</a> Anlamı genişletme (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[36]</a> Bkz: Enuşe Hasan, Fars&ccedil;a Edebi S&ouml;zl&uuml;k, s. 1224.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[37]</a> Bkz: Tehanevi, Keşşafu Istılahati&rsquo;l-F&uuml;nun; Logatname-i Dehhoda ve edebiyat kitapları.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[38]</a> Bkz: Belağat İlimleri ve Edebi Sanatlar, s. 256.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[39]</a> Temas (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[40]</a> Dokumak (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[41]</a> İlişki (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[42]</a> Sembol (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[43]</a> Mevlana.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[44]</a> Logatname-i Dehhoda.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[45]</a> Jung, Carl Gustav, İnsan ve Sembolleri, &Ccedil;ev: Ebutalib Saremi, s. 24.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[46]</a> Purnamdariyan Taki, Fars Edebiyatında Sembol ve Sembolik Hikayeler, s. 1-4.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[47]</a> Bkz: el-Meselu&rsquo;s-S&acirc;ir, c. 1, s. 116.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[48]</a> Berzeviye Tabib, Kelile ve Dimne, s. 56.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[49]</a> Berzeviye Tabib, age.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[50]</a> Veravini Sadeddin, Merzbanname, s. 37-43.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[51]</a> Sadi Muslih b. Abdillah, Sadi K&uuml;lliyatı, s. 14.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[52]</a> İhvanu&rsquo;s-Safa, Resailu İhvani&rsquo;s-Safa, c. 4, s. 37-40.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[53]</a> age., 1, s. 100.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[54]</a> Mevlana&rsquo;nın Mesnevi&rsquo;si.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[55]</a> age.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[56]</a> Bkz: Razi Abdullah, Tarih-i K&acirc;mil-i İran, s. 1.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[57]</a> Logatname-i Dehhoda.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[58]</a> Allame Tabatabai, el-Mizan, c. 16, s. 219.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[59]</a> Yeterince m&uuml;cevher ve &ouml;yk&uuml; biriktirdim / Yeterince efsane anlattım (Firdevsi)</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[60]</a> B&acirc;tıni Muhammedrıza, Dil ve Dilbilim &Ccedil;evresinde Makaleler, s. 9.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[61]</a> K. S. Donnellan, &ldquo;Analitik Felsefe ve Dil Felsefesi&rdquo;, &ccedil;ev: Şapur İtimad ve Murad Ferhadpur, Erganun Dergisi, sayı 7 ve 8, s. 39.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[62]</a> B&acirc;tıni Muhammed Rıza, Dil ve Dilbilim &Ccedil;evresinde Makaleler, s. 34.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[63]</a> B&acirc;tıni Muhammed Rıza, Dil ve D&uuml;ş&uuml;nce, s. 110.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[64]</a> B&acirc;tıni Muhammed Rıza, Dil ve Dilbilim &Ccedil;evresinde Makaleler, s. 25.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[65]</a> Ahmedi Babek, Metnin Yapısı ve Yorumu, s. 12.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[66]</a> Metinde &ldquo;fıtr&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[67]</a> Magee Bryan, D&uuml;ş&uuml;nce İnsanları, &ccedil;ev: İzzetullah Fuladevend,&nbsp; s. 321.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[68]</a> Bkz: Hairi Mehdi, Analitik Felsefe, s. 42.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[69]</a> Bkz: Hairi Mehdi, age., s. 39.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[70]</a> Bkz: Magee Bryan, D&uuml;ş&uuml;nce İnsanları, s. 500.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[71]</a> Bkz: Magee Bryan, age., s. 289-314.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[72]</a> B&acirc;tıni Muhammed Rıza, Dil ve D&uuml;ş&uuml;nce, s. 16.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[73]</a> Bkz: Ahmedi Babek, Metnin Yapısı ve Yorumu, s. 7.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[74]</a> Ahmedi Babek, age., s. 68.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[75]</a> Ahmedi Babek, age., IV. B&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[76]</a> Ahmedi Babek, age., s. 124.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[77]</a> Ahmedi Babek, age., s. 181.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[78]</a> Ahmedi Babek, age., s. 360.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[79]</a> Ahmedi Babek, age., s. 368.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[80]</a> Ahmedi Babek, age., s. 387; Raman Selden, Peter Widdowson, &Ccedil;ağdaş Edebiyat Teorisi Kılavuzu, s. 182.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[81]</a> Ahmedi Babek, age., s. 483; &nbsp;Raman Selden, Peter Widdowson, age., s. 229.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[82]</a> Bkz: Fars&ccedil;a Edebiyat S&ouml;zl&uuml;ğ&uuml;, s. 1224.</p>\n	</div>\n</div>','Dil ve Dilbilim Üzerine','','publish','closed','open','','dil-ve-dilbilim-uzerine','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3335',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3336,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p style=\"text-align: right;\">\n	<strong>Muhammed Rıza Kaim&icirc; Mukaddem</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h2 align=\"left\">\n	Giriş</h2>\n\n<p>\n	Eğitim, insanın &ccedil;eşitli boyutlarda yeteneklerini geliştirmektir. Hedefi de insanın kendisiyle, Allah ile diğer insanlarla ve tabiat ile olan irtibatını dengelemektir. Ger&ccedil;ekleşmesi i&ccedil;in de &ccedil;eşitli boyutlarda dakik bir programa ihtiya&ccedil; vardır. &Ouml;yle bir program olmalı ki bir y&ouml;nden insanın sahip olduğu &ouml;zelliklere ve ger&ccedil;ekliklerine, diğer y&ouml;nden insan&icirc; ve ilah&icirc; gerekliliklere ve değerlere g&ouml;re d&uuml;zenlenmiş olmalı ve bu temele g&ouml;re hedefler ve usuller belirlenerek programın uygulama y&ouml;ntemleri belirtilmiş olmalıdır. Bu meyanda, ger&ccedil;ekte mevcut vaziyetten istenilen vaziyete ge&ccedil;iş k&ouml;pr&uuml;s&uuml; olan bu y&ouml;ntemlerin rol&uuml; &ccedil;ok &ouml;nemlidir. Zira uygulanacak olan eğitim programı her ne kadar d&uuml;zg&uuml;n şekilde yapılmış olursa olsun ve her ne kadar ileri derecede hedef ve temeller &uuml;zerine belirlenmiş olursa olsun, eğer ger&ccedil;ekleştirme yolunda doğru ve uygulanabilir y&ouml;ntemler icra edilmezse, sonuca ulaşamayacak ve kısır kalacaktır.</p>\n\n<p>\n	Y&ouml;ntem, l&uuml;gatte yol, stil, bi&ccedil;im, forma ve teknik olarak a&ccedil;ıklanmıştır. Istılahta ise hakikatin keşfi ve tanınması ve sarsıntılardan uzak durmak i&ccedil;in kullanılan stil ve &ouml;nlemler topluluğuna denir.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> Ama eğitim ve &ouml;ğretim alanında, eğitim konusundaki araştırmacılar her ne kadar eğitim y&ouml;ntemleri hakkında g&ouml;r&uuml;ş beyan etmişlerse de dakik ve belirli bir tanım belirtememişlerdir. Bu da, bazı durumlarda y&ouml;ntem ve temelin birbirine yakınlığından dolayı bu ikisinin karıştırılmasına neden olmuştur. &Ouml;rnek olarak bazıları &ldquo;ilmin amel ile birleştirilmesi&rdquo;ni, &ldquo;iyiliği emretmek ve k&ouml;t&uuml;l&uuml;kten nehiy etmek&rdquo;i veya &ldquo;eğitimde dereceleme&rdquo;yi temel ve diğer bazıları da bunları y&ouml;ntem olarak tanımlamışlardır.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	&nbsp;Biz de eğitim y&ouml;ntemi kavramını tanımlama ve analizini yapma peşinde değiliz. Sadece hedeflediğimiz tanım hakkındaki g&ouml;r&uuml;ş&uuml;m&uuml;z&uuml; belirteceğiz. M&uuml;ellifin inancına g&ouml;re, eğitim y&ouml;ntemi, eğitmenin &ouml;ğrenci &uuml;zerinde oluşturmak istediği etki i&ccedil;in sergilediği davranışlar, s&ouml;zler ve hallerdir ve bunların vesilesiyle eğitim hedefleri ger&ccedil;ekleşir. Y&ouml;ntemler bazen genel, bazen de &ouml;zel itibariyle dikkate alınır. &Ouml;rnek olarak, ceza genel bir y&ouml;ntemdir ve &ouml;ğrencinin k&ouml;t&uuml; davranışlarının azaltılması ve durdurulması i&ccedil;in sergilenen &ouml;fke kaynaklı davranışlar topluluğuna denir. Bununla birlikte ceza, kınama, k&uuml;sme, mahrum bırakma ve bedensel ceza vs. gibi davranışları da kapsamaktadır. Aynı zamanda eğitim y&ouml;ntemlerinin bazen pozitif boyutları vardır; mesela teşvik etmek gibi, bu y&ouml;ntemi uygulamanın terbiye a&ccedil;ısından etkileri de olduk&ccedil;a fazladır. Yine bu y&ouml;ntemlerin negatif boyutları da vardır; bunları uygulamamanın etkisi yine b&uuml;y&uuml;k olacaktır. Mesela iyi ve k&ouml;t&uuml; &ouml;ğrenciler arasında ayrımcılık yapmak gibi.</p>\n\n<p>\n	Eğitim ve &ouml;ğretimde doğru y&ouml;ntemleri, yanlış y&ouml;ntemlerden ayırmak ve onları tanımak, bu mesleğin en b&uuml;y&uuml;k problemlerinden biridir. Bundan dolayı, eğitim y&ouml;ntemleri alanında gerek &ouml;ğrenci velileri ve gerekse eğitim eğitmenleri tarafından doğru kabul edilmiş olan yanlışlıklar bulunmaktadır ve bunlar eğitim ve &ouml;ğretimde ilerlemeyi yavaşlatmakta ve hatta eğitim ve &ouml;ğretime ciddi zararlar vermektedir. &Ouml;ğrenci velilerinin ve eğitmenlerin bir&ccedil;oğu, daha &ouml;nceki nesillerden intikal etmiş olan adet ve inan&ccedil;lardan dolayı eğitim ve &ouml;ğretimde uyguladıkları y&ouml;ntemleri doğru sanmakta, bu yanlış y&ouml;ntemleri uygulamada ısrarcı olmakta ve hatta uyguladıkları bu yanlış y&ouml;ntemleri dinin bir buyruğu sanmaktadırlar. H&acirc;lbuki dinin g&ouml;r&uuml;ş&uuml; uygulanan bu y&ouml;ntemler hakkında menfidir.</p>\n\n<p>\n	Doğru eğitim y&ouml;ntemlerini bilmemek ve eğitim ve &ouml;ğretim alanında yanlış inan&ccedil; ve y&ouml;ntemleri anlatıp uygulamada ısrarcı olmak, eğitmenleri yollarından saptırmakta ve eğitim işini bir&ccedil;ok problemle karşı karşıya getirmektedir. Belki de &ouml;ğrencileri bu yanlış y&ouml;ntemlerle eğitmek yerine onları kendi hallerine bırakmak ve hi&ccedil; eğitmemek daha doğru bir harekettir. Zira onları eğitmemek durumunda, yaşamları hakkında kendi kendilerine doğru olanı bulma ihtimalleri vardır. Ancak &ouml;ğrencileri yanlış eğitmek ve eğitmenin &ouml;ğrencilere karşı yanlış ve hatalı davranışları onları başka bir tarafa y&ouml;nlendirecek ve sonucu yıkıcı eğitimden başka bir şey olmayacaktır.</p>\n\n<p>\n	O halde eğitim ve &ouml;ğretim alanında eğitim y&ouml;ntemleri hakkında konuşmak, &ouml;nemli ve zaruridir ve her ne kadar bu konu hakkında analiz ve araştırmalar yapılıp ilm&icirc; eleştiriler y&ouml;neltilse doğrular ve ger&ccedil;ekler daha &ccedil;ok ortaya &ccedil;ıkacak ve doğru y&ouml;ntemlerin uygulanabilirliği ve başarıları daha da &ccedil;oğalacaktır.</p>\n\n<p>\n	Eğitim alanındaki &uuml;statlar ve yazarlar daha &ccedil;ok doğru ve pozitif eğitim y&ouml;ntemleri hakkında konuşup kitaplar yazmışlardır. Yani şu ana kadar zikredilen g&ouml;r&uuml;şleri ve aslında olması gerekenleri belirtmişlerdir. Ancak olmaması gerekenler ve yanlış ve negatif eğitim y&ouml;ntemleri, başka bir tabirle &ldquo;Zararlı Eğitim Y&ouml;ntemleri&rdquo; hakkında &ccedil;ok az s&ouml;z s&ouml;ylenmiştir.</p>\n\n<p>\n	Bu makalede maalesef kimi zaman eğitim alanında g&ouml;rd&uuml;ğ&uuml;m&uuml;z iki yanlış ve zararlı y&ouml;nteme değineceğiz. Bunlardan birincisi; &quot;Eğitmenlerin &ouml;ğrencilere ayrımcı ve adaletsiz davranışları&quot; ve ikincisi; &quot;İkrah, icbar, tahmil ve tahakk&uuml;m&quot; konularıdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<h2>\n	1- Eğitmenlerin &Ouml;ğrencilere Ayrımcı Ve Adaletsiz Davranışları</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Eğitmenler ve ebeveynden g&ouml;rd&uuml;ğ&uuml;m&uuml;z davranışlardan biri de, &ouml;ğrenciler ve &ccedil;ocuklar arasında ayrım yapmak ve onlara adaletsiz davranmaktır. Elbette bu davranışlar, genellikle etki ve sonu&ccedil;ları d&uuml;ş&uuml;n&uuml;lmeden sergilenmektedir. Ancak bazı eğitmenler bu davranışı, eğitim y&ouml;ntemlerinden biri olarak g&ouml;rmekte ve eğitim y&ouml;ntemi olarak kullanmaktadırlar. &Ccedil;ocuklardan birini diğer &ccedil;ocukların veya &ouml;ğrencilerden birini diğer &ouml;ğrencilerin &ouml;n&uuml;nde &ouml;pmek, ona hediye vermek gibi. Bu bir&ccedil;ok eğitmen ve ebeveynden g&ouml;r&uuml;len bir harekettir. Eğer bu davranış, bir &ouml;ğrenci ya da &ccedil;ocuğu teşvik ve diğerlerini aşağılamak i&ccedil;in olursa, eğitim y&ouml;ntemine d&ouml;n&uuml;ş&uuml;r ve bu eğitmenin veya ebeveynin bu davranışı eğitim y&ouml;ntemlerinden bir y&ouml;ntem olarak kullandığını g&ouml;sterir.</p>\n\n<p>\n	&Ouml;ğrencilerden bazılarına ayrıcalık tanımak, arada bir iyi netice verse de, başkaları &uuml;zerinde bıraktığı yıkıcı etkiler faydalarından &ccedil;ok daha fazladır. Bundan dolayı zararlı y&ouml;ntemler kategorisinde yer almaktadır ve eğitmenlerin eğitim y&ouml;ntemleri arasından &ccedil;ıkarılmalıdır.</p>\n\n<h2 align=\"left\">\n	1- Din&icirc; Kaynaklarda Ayrımcılık</h2>\n\n<h3>\n	1-1 Genel Deliller</h3>\n\n<p>\n	İsl&acirc;m dininin insanları cezbeden &ouml;zelliklerinden birisi de, beşer&icirc; &ouml;l&ccedil;&uuml;leri ve insan&icirc; temay&uuml;lleri değer yargısı olarak kabul etmeyişidir. Bundan dolayı bazı insanları diğer bazı insanlardan &uuml;st&uuml;n g&ouml;rmemektedir. Hatta bir adım ileri giderek bunun i&ccedil;in ger&ccedil;ek ve ilah&icirc; &ouml;l&ccedil;&uuml;ler belirlemektedir. B&ouml;ylelikle inananların davranışlarında g&ouml;r&uuml;lebilecek ayrımcılığın &ouml;n&uuml;n&uuml; almaktadır. &Ouml;rnek olarak, insanlardan &ccedil;oğu kabilecilik, ırk&ccedil;ılık, erkeklik, zenginlik, g&uuml;zellik ve yakışıklılık vs. gibi değerleri &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olarak g&ouml;rmektedirler. Ancak İsl&acirc;m, takva ve Allah&rsquo;a bağlılığı &uuml;st&uuml;nl&uuml;k &ouml;l&ccedil;&uuml;s&uuml; olarak belirlemiştir ve bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&nbsp;&ldquo;Allah katında derecesi en &uuml;st&uuml;n olanınız, ondan en &ccedil;ok &ccedil;ekinenizdir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></p>\n\n<p>\n	İsl&acirc;m&rsquo;ın ve din&icirc; kaynakların bu konu hakkındaki &ouml;nemli vurgusu ve ısrarı, kanun koyucunun adaletine ve ayrımcılığa karşı &ccedil;ıkışına işaret etmektedir. Bu &ouml;l&ccedil;&uuml; geneldir ve bireylerin t&uuml;m davranışlarını kapsamaktadır. Yani t&uuml;m bireyler, t&uuml;m davranışlarında bu &ouml;l&ccedil;&uuml;ye g&ouml;re hareket etmek zorundadırlar ve davranışlarını bu temel &uuml;zere şekillendirmelidirler. Bu &ouml;l&ccedil;&uuml;n&uuml;n uygulanmasındaki en &ouml;nemli etken, adalettir. Yani eğer yaşama dair konularda, bireyler arasındaki diyaloglarda adalete dikkat edilirse, takva uygulanmış demektir. Bundan dolayıdır ki İsl&acirc;m, adalete ve adaletin uygulanmasında bu kadar ısrarcı olmuş ve insanların adaletsiz davranışlarından ve zul&uuml;m etmelerinden sakındırmıştır.Kur&rsquo;&acirc;n-ı Kerim bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;&hellip;bir kavme olan kininiz, sizi adaletten alıkoymasın. Ad&acirc;lette bulunun ki bu, takvaya daha yakındır&hellip;&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayette Allah Teala, kin ve nefretten dolayı adaletsiz davranmaktan insanı sakındırmakta ve ilah&icirc; takvaya uygun olarak hak ve hukuka riayet etmeyi tavsiye etmektedir.Başka bir ayette de ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;&hellip;s&ouml;z s&ouml;ylediğiniz zaman hısımınız bile olsa adaleti mutlaka g&ouml;zetin ve Allah&rsquo;la ettiğiniz ahde vefa edin. İşte d&uuml;ş&uuml;n&uuml;p &ouml;ğ&uuml;t almanız i&ccedil;in bunları emretmiştir size.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><strong><sup>[5]</sup></strong></sup></a></p>\n\n<p>\n	Akrabalara duyulan eğilim de adaleti uygulamaktan alı koyan sebeplerden birisidir. Zikredilen ayet a&ccedil;ık&ccedil;a bunu s&ouml;ylemiştir ve adaleti uygulayabilmek i&ccedil;in bu eğilimlerden uzak durmayı tavsiye etmiştir.Başka bir ayette de Allah Teala ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki Allah, emanetleri ehline vermenizi ve insanlar arasında h&uuml;kmettiğiniz zaman adaletle h&uuml;kmetmenizi emrediyor. Ger&ccedil;ekten de Allah, size ne de g&uuml;zel &ouml;ğ&uuml;t vermede. Ş&uuml;phe yok ki Allah, her şeyi duyar, g&ouml;r&uuml;r.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayette de insanlara emaneti adalete riayet ederek sahiplerine vermeyi tavsiye etmektedir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim başka bir ayette de, insana kendisinin, babasının annesinin zararına bile olsa adaletle davranmayı tavsiye etmektedir:</p>\n\n<p>\n	&ldquo;Ey inananlar, Allah i&ccedil;in daima adaleti tam yerine getirin ve tanıklığı o yolda yapın, hatta kendi aleyhinize yahut anayla babanın ve yakınların aleyhine bile olsa. Hatta zengin yahut yoksul bile olsa, &ccedil;&uuml;nk&uuml; Allah ikisine de sizden daha ziyade sahiptir, sizden daha fazla korur onları ve siz, adaleti icra ederken nefsinizin dileğine uymayın. Bir tarafı g&ouml;zeterek h&uuml;k&uuml;m verir yahut birinden y&uuml;z &ccedil;evirirseniz bilin ki Allah, ş&uuml;phe yok, yaptıklarınızın hepsinden haberdardır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></p>\n\n<p>\n	Bu ayetlerden a&ccedil;ık&ccedil;a anlaşılıyor ki adalet, yerine getirilmesi mecburi olan bir temel ve din&icirc; bir zarurettir. İnsanın t&uuml;m davranışlarına h&acirc;kim olan bir unsurdur; ona t&uuml;m ortamlarda, &ouml;zellikle insanların birbirleriyle olan irtibatlarında riayet etmek vaciptir. Bu emre uymamak zul&uuml;m ve adaletsizlik sayılmaktadır ve ilah&icirc; azap ve nefrete du&ccedil;ar olmaktır. Kur&rsquo;&acirc;n-ı Kerim bir&ccedil;ok yerde defalarca zalimleri &ccedil;ok acı bir azap ile cezalandıracağını beyan etmekte ve k&ouml;t&uuml; sonu&ccedil;larını a&ccedil;ıklamaktadır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	A&ccedil;ıklananlardan belli olduğu &uuml;zere, zul&uuml;m ve adaletsizlik dinin men ettiği konular i&ccedil;indedir ve dindar insanların davranışları arasından da &ccedil;ıkmak zorundadır ve eğer bir kimse bunları yaparsa, &ccedil;ok acı bir azaba du&ccedil;ar olacaktır. Bu, &ccedil;eşitli mısdakları olan genel bir kanundur. &Ouml;ğrencilere zul&uuml;m ve onlara adaletsiz ve ayrımcı davranmak bu mısdaklardan birisidir ki bu şekilde davranan kimse acı bir azaba du&ccedil;ar olacaktır. Eğitmenin &ouml;ğrencilere zul&uuml;m etmesinin ve onlar arasında ayrımcılık yapmasının haram oluşu, &ldquo;başkalarına zul&uuml;m etmek haramdır&rdquo; kanunundan &ccedil;ıkmaktadır ve eğitmenleri her t&uuml;rl&uuml; zul&uuml;m ve ayrımcılıktan sakındırmaktadır.</p>\n\n<p>\n	Zikredilen genel delillere ilave olarak eğitim alanı ve eğitmen ve &ouml;ğrenci ilişkisi ile ilgili &ouml;zel deliller de bulunmaktadır. Bu delilleri de &ouml;zetle zikredeceğiz.</p>\n\n<h3>\n	1-2 &Ouml;zel Deliller<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></h3>\n\n<p>\n	Bu b&ouml;l&uuml;mde ilk &ouml;nce bu konu hakkındaki rivayetleri zikredeceğiz ve sonra birka&ccedil; konuyu a&ccedil;ıklarken bu rivayetlerin analizini yapacağız.</p>\n\n<p>\n	1- Aişe&rsquo;nin yanına iki kızıyla birlikte bir kadın geldi. Aişe kadına &uuml;&ccedil; tane hurma verdi. Kadın da her bir kızına bir hurma verdi. Sonra kalan bir taneyi de onlar arasında paylaştırdı. Bunun &uuml;zerine Hz. Peygamber (s.a.a) geldi ve Aişe de Peygamber&rsquo;e kadının bu yaptığını aktardı. Hz. Peygamber (s.a.a) kadına ş&ouml;yle buyurdu: &ldquo;Ne kadar ilgin&ccedil;sin! Şu an bu yaptığınla cennete girdin!&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	2- Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Hediye verirken evlatlarınız arasında adaletli davranın.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	3- Allah Resul&uuml; (s.a.a) oğullarından birini &ouml;p&uuml;p diğerini &ouml;pmeyen bir adama bakıp ş&ouml;yle buyurdu: &ldquo;&Ouml;tekini de (bir şey ile) avutup aralarını eşitlesen olmaz mıydı?&rdquo;</p>\n\n<p>\n	4- Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu: &ldquo;Allah, &ouml;pmede dahi evlatlarınız arasında eşit davranmanızı sever.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	5- Numan b. Beşir ş&ouml;yle diyor: Babam bana bir hediye vermişti. Annem Amre binti Revahe (belki de babamın diğer oğullarının tepkisinden korktuğu i&ccedil;in) hediyeyi kabul etmedi ve &ldquo;Peygamber bu hediyeye şahitlik etmedik&ccedil;e onu almam.&rdquo; dedi. Babam da Peygamber&rsquo;in yanına geldi ve ş&ouml;yle arz etti: &ldquo;Ben Amre&rsquo;den olan oğluma hediye verdim ve hanımın siz buna şahitlik etmedik&ccedil;e almayacağını s&ouml;yledi.&rdquo; Peygamber ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;B&uuml;t&uuml;n evlatlarına b&ouml;yle bir hediye verdin mi?&rdquo; Babam &ldquo;Hayır!&rdquo; dedi. Peygamber ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;tan korkun ve evlatlarınız arasında adaletli davranın. Ben zulme şahitlik etmem.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	6- &ldquo;Ş&uuml;phesiz evlatlarının senin &uuml;zerindeki hakkı, onlara adaletli davranmandır. Tıpkı senin evlatların &uuml;zerindeki sana iyilikte bulunmaları hakkının olması gibi.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	7- &ldquo;İyilikte ve ikramda size karşı adaletli olunmasını sevdiğiniz gibi siz de evlatlarınıza bağışladıklarınız hususunda adaletli olun.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	8- &ldquo;Allah&rsquo;tan sakının ve evlatlarınızın size iyi davranmalarını sevdiğiniz gibi siz de evlatlarınız arasında adaletli olun!&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<p>\n	9- &ldquo;Size iyilikte ve ikramda adaletli davranılmasını sevdiğiniz gibi evlatlarınız arasında adaletli davranın.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n<p>\n	10- &ldquo;Eğer bir kimsenin kız &ccedil;ocuğu olursa ve ona eziyet etmezse, aşağılamazsa ve oğlunu kızının &ouml;n&uuml;ne ge&ccedil;irmezse, Allah Te&acirc;la onu cennetine sokacaktır.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n<p>\n	11- &ldquo;Bir şey bağışladığınızda (kız ve erkek) evlatlarınız arasında eşit davranın. Eğer (bu hususta) birini &uuml;st&uuml;n tutacak olsa idim kızları &uuml;st&uuml;n tutardım.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n<p>\n	12- Mesud b. Sadaka Cafer b. Muhammed&rsquo;den (a.s) ş&ouml;yle nakletmektedir: &ldquo;Allah&rsquo;a yemin ederim ki ben, bazı evlatlarımı dizime oturtarak onlara daha muhabbetli davranıyorum ve onları daha &ccedil;ok &ouml;v&uuml;yorum. H&acirc;lbuki biliyorum ki diğer evladım bunu daha &ccedil;ok hak ediyor. Bunu, diğer evlatlarımın hak eden evladıma k&ouml;t&uuml; davranmaması ve Yusuf&rsquo;un kardeşlerinin m&uuml;rtekip oldukları hataya m&uuml;rtekip olmamaları i&ccedil;in yapıyorum.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n<h2 align=\"left\">\n	2- Eşitliğe Evet, Ayrımcılığa Hayır</h2>\n\n<p>\n	Nakledilen hadisler, ebeveyn &ccedil;ocuklarına eşit ve adaletli şekilde davranmak ve ayrımcılıktan ka&ccedil;ınmak zorundadır. 6. hadise g&ouml;re eşit davranış, &ccedil;ocukların babaları &uuml;zerindeki haklarından biridir:</p>\n\n<p>\n	&ldquo;&Ccedil;ocukların senin &uuml;zerindeki hakkı, onlara adaletli davranmandır.&rdquo;</p>\n\n<p>\n	Bu hak, erkek ve kız &ccedil;ocuk arasında eşittir. Eğer ebeveyn bu hakka riayet ederlerse, 1. ve 10. hadislere g&ouml;re sevapları cennettir. 1. hadiste iki kız &ccedil;ocuğuna &uuml;&ccedil; adet hurmayı eşit paylaştıran annenin makamının cennet olduğu beyan edilmiştir. 10. hadiste de, <em>&ldquo;Eğer bir kimsenin kız &ccedil;ocuğu olursa ve ona eziyet etmezse, aşağılamazsa ve oğlunu kızının &ouml;n&uuml;ne ge&ccedil;irmezse, Allah Te&acirc;la onu cennetine sokacaktır.&rdquo;</em> denmiştir.</p>\n\n<p>\n	Naklettiğimiz bu rivayetlerde evlatlar arasında adaletsiz davranmanın zul&uuml;m olduğu ve Allah Resul&uuml;&rsquo;n&uuml;n de buna şahitlik etmeyeceği bildirilmiştir.</p>\n\n<p>\n	5. rivayette ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&nbsp;&ldquo;Numan ibn Beşir ş&ouml;yle diyor: Babam bana bir hediye vermişti. Annem (Umre) de (belki de babamın diğer &ccedil;ocuklarının rahatsız olacağını d&uuml;ş&uuml;nerek) buna muhalefet etti ve &lsquo;Allah Resul&uuml; şahitlik etmeden bu hediyeyi kabul etmeyeceğim.&rsquo; dedi. Babam Peygamberin yanına gitti ve ş&ouml;yle arz etti: &lsquo;Ben Umre&rsquo;den olan oğluma hediye aldım. Umre de siz şahitlik etmedik&ccedil;e o hediyeyi almayacağını s&ouml;yledi.&rsquo; Allah Resul&uuml; ş&ouml;yle buyurdu: &lsquo;B&uuml;t&uuml;n evlatlarına hediye aldın mı?&rsquo; Hayır diye arz ettim. Ş&ouml;yle buyurdu: &lsquo;Allah&rsquo;tan kork ve &ccedil;ocukların arasında adaletli davran. Ben zul&uuml;m &uuml;zere olan davranışlara şahitlik etmem.&rdquo;</p>\n\n<p>\n	Ş&uuml;phesiz eğer bir iş zul&uuml;m sayılırsa, haramdır ve haram iş g&ouml;ren ilah&icirc; azaba du&ccedil;ar olacaktır:</p>\n\n<p>\n	&nbsp;&ldquo;&hellip;yazıklar olsun zulmedenlere elemli g&uuml;n&uuml;n azabından.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><strong><sup>[21]</sup></strong></sup></a></p>\n\n<h2>\n	3- Hangi Ayrımcılık Yasaklanmıştır?</h2>\n\n<p>\n	Birinci asıl, t&uuml;m &ouml;ğrenci ve evlatların, eğitmenlerinin ve anne ve babalarının kalbinde eşit olmalarıdır. Zira &ouml;ğrenci ve evlat olmada hepsi eşittirler. Ancak bir neden, t&uuml;m denklemi &ouml;ğrencilerden veya evlatlardan birisinin yararına bozabilir ve eğitmen veya ebeveyni birisine daha fazla yakınlaştırabilir. Bir anneye hangi &ccedil;ocuğunu daha &ccedil;ok sevdiğini sorduklarında ş&ouml;yle cevap vermiş: &ldquo;B&uuml;y&uuml;yene kadar en k&uuml;&ccedil;&uuml;kleri, hangisi hasta ise iyileşene kadar onu ve geri d&ouml;n&uuml;nceye kadar benden uzak olanı.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n<p>\n	Evet, bu cevabın her ne kadar bilimsel olarak herhangi bir dayanağı olmasa da ve bu cevabı delil olarak kullanamasak da, doğru ve g&uuml;zel bir cevaptır. Bu cevabı dikkate aldığımızda &ouml;ğrenciler ve evlatlar arasında fark olduğuna dair delile gereksinim duyduğumuzu anlarız. Lakin bahis, bu sebebin doğru olup olmadığındadır ve ayrımcılığın nasıl uygulandığındadır. Her ne kadar &ouml;ğrenciler, &ouml;ğrenci olma hasebiyle eğitmenleri yanında eşitlerse de bireysel farklar g&ouml;z &ouml;n&uuml;ne alındığında eğitmenleri yanında farklı makam ve konuma sahip olabilirler. &Ouml;ğrencilerden birinin sahip olduğu bir &ouml;zellik, eğitmenin &ouml;zellik sahibi &ouml;ğrenciye diğerlerinden daha fazla eğilim g&ouml;stermesine ve ona daha farklı davranmasına ruhsat olabilir. Bu, dışa vurulmadığı m&uuml;ddet&ccedil;e sakıncası olmayan bir duygudur. Hatta eğer eğitmen tarafından doğru bir şekilde dışa vurulursa yine sakıncası yoktur ve hadisler bu noktayı teyit etmektedirler.</p>\n\n<p>\n	&ldquo;İmam Musa Kazım&rsquo;a (a.s) farklı annelerden evlatları olan bir adam hakkında soru sordum. &ldquo;Acaba birisini diğerlerine &uuml;st&uuml;n tutabilir mi?&rdquo; İmam (a.s) ş&ouml;yle buyurdu: &ldquo;Evet, sakıncası yoktur. Babam (Cafer Sadık) da beni kardeşim Abdullah&rsquo;a &uuml;st&uuml;n tutardı.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n<p>\n	Bu rivayetten birka&ccedil; nokta &ccedil;ıkmaktadır:</p>\n\n<p>\n	İlk olarak bu hadis, &uuml;st&uuml;n tutmaya sadece izin vermektedir, bunun vacip ve gerekli olduğunu s&ouml;ylememektedir. Anlaşılan o ki soruyu soran &uuml;st&uuml;n tutmanın caiz olmadığını d&uuml;ş&uuml;nmekteydi ve İmam (a.s) <em>&ldquo;Sakıncası yoktur.&rdquo;</em> diyerek bu d&uuml;ş&uuml;ncenin ge&ccedil;ersizliğini beyan etti. Yani &ouml;zel şartlarıyla birlikte caizdir, ancak vacip veya gerekli olan bir şey değildir.</p>\n\n<p>\n	İkinci olarak İmam Musa Kazım (a.s) <em>&ldquo;Babam da beni kardeşim Abdullah&rsquo;a &uuml;st&uuml;n tutardı.&rdquo;</em> derken &uuml;st&uuml;n tutma &ouml;l&ccedil;&uuml;s&uuml;n&uuml; de beyan etmektedir; asil bir aileden gelen değerli bir anneye sahip olmak. Zira İmam&rsquo;ın annesinin b&ouml;yle &ouml;zellikleri vardı. İmam sanki şunu demeye &ccedil;alışmıştır, eğer &ccedil;ocuğun b&ouml;yle bir annesi olursa sakıncası yoktur. İmam Musa Kazım&rsquo;ın (a.s) değerli babası İmam Cafer Sadık&rsquo;ın evladına davranışları da bu y&ouml;ndeydi. İmam Cafer Sadık&rsquo;ın (a.s) bu davranışının sebebi belki de kendi &ccedil;ocuklarına ve takip&ccedil;ilerine eş se&ccedil;erken dikkatli olmaları, asil ailelerle evlenmeleri, nesli hidayet ve irşat etmeleri mesajı vermektir. Zira salih evlatlar, salih annelerin kucağında yetişmektedir. Değerli Peygamberimiz (s.a.a) bu konuda ş&ouml;yle buyurmaktadır<em>: &ldquo;Salih ailelerle evlenin, zira &ccedil;ocuğun temeline ve kanına etkisi vardır.&rdquo;</em><a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a></p>\n\n<p>\n	Elbette İmam Cafer Sadık&rsquo;ın (a.s) İmam Musa Kazım&rsquo;ı (a.s) oğlu Abdullah&rsquo;a &uuml;st&uuml;n tutmasının nedeni, onun İmamet makamına sahip olmak gibi &ouml;zelliklerinden kaynaklanıyor olabilir. Allah daha iyi bilir.</p>\n\n<p>\n	Şimdi zikredeceğimiz hadis, &uuml;st&uuml;n tutma izni hakkında daha fazla bilgi verebilir.</p>\n\n<p>\n	&ldquo;İmam Cafer Sadık&rsquo;a (a.s), bazı &ccedil;ocuklarını &uuml;st&uuml;n tutup onlara hediye veren baba hakkında soru soruldu. İmam (a.s) ş&ouml;yle cevap verdi: Eğer doğru bir nedenden dolayıysa, sakıncası yoktur.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n<p>\n	Beyan edildiği &uuml;zere, zikredilen rivayetlerden anlaşılmaktadır ki bir evladı diğer evlatlara veya bir &ouml;ğrenciyi diğer &ouml;ğrencilere &uuml;st&uuml;n tutmanın, eğer doğru ve &ouml;zel bir nedeni olursa sakıncası yoktur. &Ouml;rnek olarak; eğer bir &ccedil;ocuk saygın ve değerli bir anneden d&uuml;nyaya gelmişse veya bir &ouml;ğrenci karakterinden kaynaklanan bir takım &ouml;zelliklere sahipse ya da bunların tersi olsa ve bazı zayıflıklar ve eksikliklerden dolayı eğitmen veya ebeveyn daha fazla ilgi g&ouml;stermek zorunda kalsa, o &ccedil;ocuğun diğer &ccedil;ocuklara &uuml;st&uuml;n tutulmasının sakıncası olmaz. Hatta bazen &uuml;st&uuml;n tutmak gerekebilir de. Ancak bir &ccedil;ocuğu başka &ccedil;ocuklara &uuml;st&uuml;n tutma ve ona farklı davranmanın nedeninde, temelinde ve niceliğinde asıl nokta, hadiste ge&ccedil;en <em>&ldquo;&hellip;eğer doğru bir nedenden dolayıysa&hellip;&rdquo;</em> ibaresidir.</p>\n\n<p>\n	A&ccedil;ıklama: Ayrımcılığın ve bazılarını diğer bazılarına &uuml;st&uuml;n tutmanın doğruluğunun iki anlamı olabilir; bazen ayrımcılığın kendisi doğrudur anlamındadır. Yani eğitmen ayrımcılık yapmak i&ccedil;in a&ccedil;ıklayıcı ve kabul edilebilir bir nedene sahip midir, değil midir? Acaba bu t&uuml;r bir ayrımcılık kanun koyucunun razı olduğu ayrımcılık mıdır, değil midir? Acaba bu ayrımcılıkta ifrat/aşırıya ka&ccedil;ma veya tefrit/ihmal yapılmış mıdır?</p>\n\n<p>\n	Ayrımcılık, eğer doğru bir nedenden kaynaklanıyorsa, bu ayrımcılık değildir. Adalete riayet edilerek ger&ccedil;ekleştirilmiş bir farklılıktır. Başka bir ifadeyle, &ouml;ğrencilere davranıştaki t&uuml;m farklılıklar ayrımcılık değildir. &Ouml;rnek; eğitmen sınavdan sonra &ouml;ğrencilere her birinin yeteneği ve &ccedil;alışmasına g&ouml;re farklı notlar verir. Bu notlar her ne kadar farklı olsalar da adaletin ta kendisidir ve b&ouml;yle bir durumda herkese aynı notu vermek adaletsizlik ve zul&uuml;md&uuml;r. Ayrımcılık, bireyler arasında şartlarda ve kapasitelerde eşitlik s&ouml;z konusuyken birini diğerine &uuml;st&uuml;n tutmak ve ona diğerlerine verilmeyen imtiyaz ve &ouml;zel imk&acirc;nları vermektir.</p>\n\n<p>\n	Eğitmen ve ebeveynin şer&icirc; kural ve &ouml;l&ccedil;&uuml;leri g&ouml;rmezden gelip bir &ccedil;ocuğu diğerine &uuml;st&uuml;n tutmaları veya bu konuda ifrat edip kendisinde g&uuml;zel meziyet olan bir &ccedil;ocuğa t&uuml;m mallarını bağışlamaları ve diğerlerini mirastan mahrum bırakmaları durumunda, bu davranışları kanun koyucu tarafından doğrudur diye tasdik edilmeyecek ve imzalanmayacaktır. Zira bu davranış, diğerlerinin hakkını ayaklar altına almakla ve onlara zul&uuml;m etmekle eş değerdir. Zul&uuml;m &ouml;rneklerinden sayılan her davranışın karşılığı ilah&icirc; azaptır.</p>\n\n<p>\n	Ayrımcılığın ve birini değerlerine &uuml;st&uuml;n tutmanın doğruluğunun diğer anlamı da davranışın niceliğinin doğruluğudur. Bu şu demek oluyor; hem ayrımcılığın kendisi doğrudur ve kimseye zul&uuml;m edilmemiştir ve hem de davranışın niceliği &ouml;yledir ki hi&ccedil; kimse zarar g&ouml;rmemiştir. Şu nokta g&ouml;zden ka&ccedil;mamalıdır; eğer ayrımcılık yapılması doğru olan ve yapılmadığı takdirde zul&uuml;m sayılacak olan bir yerde ayrımcılık yapılsa ancak doğru şekilde yapılmasa ve zarar verse yasak ve haramdır. Bu haram oluş, ayrımcılığın aslı k&ouml;t&uuml;d&uuml;r anlamında değildir. Bilakis doğru şekilde uygulanmamasındandır ve k&ouml;t&uuml; sonu&ccedil;lar doğurduğu i&ccedil;indir. K&ouml;t&uuml; sonu&ccedil;lar hem eğitmeni, hem diğer &ouml;ğrencileri ve hatta hem de &uuml;st&uuml;n tutulan &ouml;ğrenciyi kapsayacak şekilde olabilir ve bunların t&uuml;m&uuml;n&uuml; &ccedil;ok ciddi tehlikeyle karşı karşıya bırakabilir.</p>\n\n<p>\n	<em>&ldquo;Eğer doğru bir nedenden dolayıysa&rdquo;</em> ibaresi her en kadar mutlak beyan edilmiş olsa da, yukarıda zikrettiğimiz her iki manayı da kapsamaktadır. Ancak g&ouml;r&uuml;n&uuml;şe g&ouml;re daha &ccedil;ok ayrımcılığın aslı hakkında beyan edilmiştir, ayrımcılığın niceliği hakkında değil. Zira soran şahıs bu davranışın şer&icirc; h&uuml;km&uuml;n&uuml; sormuştur ve İmam (a.s) da cevabında <em>&ldquo;Eğer doğru bir nedenden dolayıysa, sakıncası yoktur.&rdquo;</em> buyurmuştur.</p>\n\n<h2>\n	4- Ayrımcılık Ve Sonu&ccedil;ları</h2>\n\n<p>\n	Eğer ayrımcılık doğru bir şekilde uygulanmazsa, -ister aslı şer&icirc; a&ccedil;ıdan caiz olsun, ister olmasın- &ccedil;ok k&ouml;t&uuml; sonu&ccedil;lara neden olur. Bu b&ouml;l&uuml;mde bu konuyu analiz edeceğiz.</p>\n\n<p>\n	K&ouml;t&uuml; sonu&ccedil;lar genelde eğitmen ve ebeveynin detaylara ve zahire dikkat etmemesinden kaynaklanmaktadır. Diğer &ouml;ğrencilerin g&ouml;z&uuml; &ouml;n&uuml;nde bir &ouml;ğrenciye ilgi g&ouml;stermek her en kadar caiz ve hatta vacip olursa olsun, bir&ccedil;ok yıkıcı etkilere neden olacaktır. Rivayetlerde nakledilen &ouml;rneklere dikkat edecek olursak eşitliğe riayet etmek daha &ccedil;ok zahiri ve fark edilebilir konularda tavsiye edilmiştir. &Ouml;rnek olarak 3. hadis g&ouml;sterilebilir. Y&uuml;ce Peygamberimiz (s.a.a) yanındaki şahsın bir evladını &ouml;p&uuml;p diğerini &ouml;pmediğini g&ouml;r&uuml;nce ona <em>&ldquo;Neden ikisi arasında eşitliğe riayet etmedin?&rdquo;</em> buyurmuştu. &Ouml;pmek, zahiri a&ccedil;ıdan muhabbeti g&ouml;sterme konusundaki eylemlerden birisidir. Bundan dolayı bu davranış &ouml;ğrenci ve &ccedil;ocuklar arasında eşit olmak zorundadır. Zira eğitim, bu t&uuml;r zahiri davranışlarla uygulanmakta ve bu yolla etki etmektedir. Ancak kalb&icirc; muhabbet, b&ouml;yle bir eşitliğe ihtiya&ccedil; duymamaktadır ve hatta kalpteki sevgide eşitliğe riayet etmek m&uuml;mk&uuml;n olmayabilir. Hz. Peygamber&rsquo;in (s.a.a) ahl&acirc;kı hakkında İmam H&uuml;seyin&rsquo;den (a.s) nakledilen bir hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&nbsp;&ldquo;Kendisiyle birlikte oturanların hakkına &ouml;yle bir şekilde riayet ederdi ki, onunla oturanlar Peygamber&rsquo;in yanında kendilerinden daha değerli biri olduğunu d&uuml;ş&uuml;nmezlerdi.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n<p>\n	Y&uuml;ce İsl&acirc;m Peygamberi&rsquo;nin (s.a.a) gerekli ve yeterli tevecc&uuml;hle insanlara toplumsal ve duygusal davranışlarda bulunduğunu bu hadisten anlamaktayız.</p>\n\n<p>\n	Bu hadisin devamında Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;k&ucirc;tunun d&ouml;rt temel &uuml;zerine bina edildiğini anlamaktayız; biri de takdirdir. Yani Allah Resul&uuml;&rsquo;n&uuml;n halka bakışının eşit olması ve onların s&ouml;zlerini eşit şekilde dinlemesidir.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a> T&uuml;m ashabın Allah Resul&uuml; yanındaki değeri ş&uuml;phesiz eşit değildi. Ali (a.s), Selman, Ebu Zerr, Bilal, Ammar ve Mikdad, Peygamber&rsquo;in fedaileriydiler ve Peygamberin kalbinde &ccedil;ok &ouml;zel bir yerleri vardı. Ancak Hz. Peygamber (s.a.a) zahiri ve toplumsal davranışlarında herkese eşit davranıyordu.</p>\n\n<p>\n	Her hal&uuml;karda anlaşılan o ki -hadiste- kastedilen mana, zahiri davranışlarda eşitliktir ve eğitim alanındaki bir&ccedil;ok zarar ve yıkıcı etkiler bu ayrımcı davranışlardan kaynaklanmaktadır. Şimdi bu zararlardan bazılarını a&ccedil;ıklayacağız.</p>\n\n<h3>\n	4-1 Eğitmenlere Ve Ebeveyne Y&ouml;nelik Zararlar</h3>\n\n<p>\n	Ayrımcılıktan ve adaletsizlikten kaynaklanan ilk zarar eğitmenlere ve ebeveyne d&ouml;nmektedir. Zira kendisine ilgi ve sevgi g&ouml;sterilmeyen &ccedil;ocuk, ebeveynine karşı k&ouml;t&uuml;mser olur ve onlara kalbinde nefret besler. Ebeveyninin bu davranışını, kendisine besledikleri d&uuml;şmanlık olarak yorumlar ve sonunda onlara karşı vazifesi olan şeyleri yapmaz. Bu durumda ebeveynine karşı onlara eziyet ederek intikam almak gibi k&ouml;t&uuml; hareketlerde de bulunabilir.</p>\n\n<p>\n	Bu nokta 6, 7, 8 ve 9. hadislerden rahatlıkla anlaşılmaktadır. Zikredilen hadislerde Allah Resul&uuml; (s.a.a) evlatların ebeveynlerine yaptıkları iyiliğin, ebeveynin evlatlarına adaletli bir şekilde davranmasından kaynaklandığını belirtmektedir. Aynı şekilde ebeveyne iyilik nasıl &ccedil;ocuklar &uuml;zerinde onların hakkıysa, &ccedil;ocuklara arasında ayrım yapmayıp adaletli davranmak da ebeveynin &uuml;zerinde &ccedil;ocukların hakkıdır. A&ccedil;ıktır ki eğer bir taraf kendi &uuml;zerine d&uuml;şen sorumluluğu yerine getirmezse, diğer tarafta sorumluluğunu yerine getirmeyecektir. Bundan dolayı Allah Resul&uuml; (s.a.a) a&ccedil;ık&ccedil;a uyarmaktadır: Eğer &ccedil;ocuklarınızın size iyilik yapmasını ve size karşı l&uuml;tuflarında, sevgilerinde ve iyiliklerinde adaletli olmalarını istiyorsanız, siz de hediye vermede, hibe etmede ve diğer şeylerde onların arasında eşitliğe ve adalete riayet edin. Nasıl &ccedil;ocuklarınızın size iyilik yapmasını istiyorsanız, siz de davranışlarınızda adalet ve eşitliğe riayet ederek onlara iyilik yapın. Onlara iyilik yapmalarında yardımcı olun ve b&ouml;ylelikle Hz. Peygamber&rsquo;in şu duasına siz de mazhar olun:</p>\n\n<p>\n	&ldquo;Allah, evladına iyilik yapmada yardımcı olan ebeveyne rahme etsin.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n<h3>\n	4-2 &Uuml;st&uuml;n Tutulan &Ouml;ğrenci Ve &Ccedil;ocuğa Y&ouml;nelik Zararlar</h3>\n\n<p>\n	Ebeveynin ve eğitmenin ayrımcı davranışları, sevilen ve diğer &ccedil;ocuklara &uuml;st&uuml;n tutulan birey i&ccedil;in iki ciddi tehlike yaratmaktadır:</p>\n\n<p>\n	<strong>İlki,</strong> şımarık, kendini beğenmiş ve inat&ccedil;ı yetişmesine neden olması ve h&acirc;kimiyeti ele ge&ccedil;irme ve haddi aşma derecesinde kendini b&uuml;y&uuml;k g&ouml;rme duygularını benliğinde yetiştirmesidir. Zira insanın zaafları vardır ve eğitiminde bunlara dikkat edilmezse yolunu kaybetmesine neden olur. &Ouml;rnek olarak, Kur&rsquo;&acirc;n-ı Kerim insanı asi olarak tanımlamaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Hayır, insan kendini yeterli g&ouml;rd&uuml;ğ&uuml; i&ccedil;in mutlaka azgınlık eder.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><strong><sup>[29]</sup></strong></sup></a></p>\n\n<p>\n	Eğer bu zaaf kontrol edilmezse, başkalarına karşı &uuml;st&uuml;n tutulması, onun başkaları &uuml;zerindeki h&acirc;kimiyeti ele ge&ccedil;irme ve başkalarının sahip olduğundan daha fazlasını isteme duygularının takviyesine yol a&ccedil;acaktır. &Ouml;yle ki sonunda t&uuml;m iyiliklerin, faziletlerin ve &uuml;st&uuml;nl&uuml;klerin kendisine ait olduğuna inanacak ve diğer insanların bu &ouml;zelliklere ulaşmasını kıskanacak ve istemeyecektir.</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz insan hırslı yaratılmıştır&hellip; Ve bir iyilik elde ederse vermez, kıskanır.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><strong><sup>[30]</sup></strong></sup></a></p>\n\n<p>\n	Bu kıskan&ccedil;lık ve cimrilik bir taraftan, bir iyiliğe ve fazilete ulaştığındaki isyank&acirc;rlığı da diğer taraftan, onu hırslı, inat&ccedil;ı, benmerkezci ve kendi g&ouml;r&uuml;ş&uuml;n&uuml; &ouml;ne &ccedil;ıkaran bir insan yapacaktır ki bu sonu&ccedil; İsl&acirc;m&icirc; eğitimin amacının tam tersidir. Ebeveyni ve eğitmeni aslında onun iyilik ve faziletlerini &ccedil;oğaltması i&ccedil;in diğerlerine &uuml;st&uuml;n tutmuş ve ayrımcı davranmışlardı, ancak bu davranış, onun &uuml;zerinde negatif bir etki yapmış ve eğitim amacının tam tersi bir sonu&ccedil; ortaya &ccedil;ıkarmıştır.</p>\n\n<p>\n	<strong>İkincisi, </strong>diğer &ouml;ğrenci ve &ccedil;ocuklar tarafından ona gelebilecek zarar ve tehlikelerdir. Bir ayrımcılık olayında, bir kişiye saygın davranılmakta ve onurlandırılmaktadır. Bu ayrımcılığa şahit olan ve bu hareketi kendilerinin hak ettiğini d&uuml;ş&uuml;nen bazı kimseler ya hemen orada aşağılanmışlardır ya da aşağılandıkları d&uuml;ş&uuml;ncesi zihinlerinde oluşmuştur. Bu, kendisine saygın davranılan kimseye karşı haset etmelerine, kin duymalarına ve onun saygınlığını ve onurunu yok etme fırsatı aramalarına neden olacaktır.</p>\n\n<p>\n	Buna en g&uuml;zel &ouml;rnek Kur&rsquo;&acirc;n-ı Kerim&rsquo;de anlatılan Hz. Yusuf (a.s) ve kardeşlerinin &ouml;yk&uuml;s&uuml;d&uuml;r. Kardeşler babalarının Hz. Yusuf&rsquo;a (a.s) karşı muhabbetini g&ouml;rd&uuml;klerinde, onu babalarının ve kendilerinin hayatından &ccedil;ıkarma girişiminde bulundular. Bu y&uuml;zden ilk &ouml;nce onu &ouml;ld&uuml;rme planları yaptılar, daha sonra da oradan ge&ccedil;enlerin k&uuml;&ccedil;&uuml;k kardeşlerini Kenan&rsquo;dan alıp başka yerlere g&ouml;t&uuml;rmesi i&ccedil;in kuyuya attılar. Ama&ccedil;ları babalarının Yusuf&rsquo;a (a.s) ulaşamaması ve sevgisini sadece kendilerine y&ouml;neltmesiydi.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><sup>[31]</sup></sup></a></p>\n\n<p>\n	Elbette hem Peygamber hem de masum olan Hz. Yakub&rsquo;un (a.s) ayrımcılık gibi mantık dışı davranışlar sergilemekten uzak olduğu a&ccedil;ıktır. Allah&rsquo;ın Peygamberi&rsquo;nin kendi &ccedil;ocuklarına karşı bu davranışının &ouml;zel nedenleri vardır. Ancak diğer &ccedil;ocuklar, babalarının davranışlarının nedenlerini anlayamadıkları ve şeytanın vesveselerine mağlup oldukları i&ccedil;in, Hz. Yakub&rsquo;un (a.s) Hz. Yusuf&rsquo;a (a.s) olan sevgisini ayrımcılık sanmış ve kendilerinin g&uuml;&ccedil;l&uuml; olmasını delil g&ouml;stererek Hz. Yusuf&rsquo;tan (a.s) &uuml;st&uuml;n olduklarını d&uuml;ş&uuml;nm&uuml;şlerdir.</p>\n\n<p>\n	Her hal&uuml;k&acirc;rda bu ayrımcılık, evlat ve ebeveyn ve &ouml;ğrenci ve eğitmen ilişkisini zedelemektedir. Kendilerine ilgi g&ouml;sterilmeyen kimseler, &uuml;st&uuml;n tutulan kimseye karşı nefret beslemekte ve haset etmektedirler. Dolayısıyla buldukları her fırsatta o kimseye eziyet edebilmekte ve hatta bu kin ve nefret kaynaklı davranışlar &ccedil;ok uzun yıllar boyunca; yaşlılığa kadar devam etmektedir.</p>\n\n<h3>\n	4-3 Diğer &Ouml;ğrencilere Ve &Ccedil;ocuklara Y&ouml;nelik Zararlar</h3>\n\n<p>\n	Ayrımcılık olayında en &ccedil;ok ve hatta en k&ouml;t&uuml; zararı, eğitmen ve ebeveyn sevgisinden mahrum kalan kimseler g&ouml;rmektedir. Zira bu kimseler hem karakteristik olarak &ccedil;ok ciddi zarar g&ouml;rebilmekteler ve hem de kendileri eğitmen ve ebeveyninin saygı duyduğu, &uuml;st&uuml;n tuttuğu kimselere &ccedil;ok ciddi zararlar verebilmekteler.</p>\n\n<p>\n	İnsan kendisini başka insanlarla &ouml;ğrenci ve evlat olma gibi durumlarda eşit g&ouml;rd&uuml;ğ&uuml;nde, eğitmen ve ebeveyninin kendisi ile diğerleri arasında ya eşit davranması ya da kendisine ayrıcalıklı davranılması beklenti i&ccedil;ine giriyor. Zira d&uuml;ş&uuml;ncesine g&ouml;re kendisi eğitmen veya ebeveynine daha layık ve daha faydalıdır. Hz. Yusuf&rsquo;un (a.s) kardeşlerinin i&ccedil;inde bulunduğu psikolojinin aynısıdır bu. Kendilerini Hz. Yakub&rsquo;a (a.s) daha faydalı ve daha layık g&ouml;rmekteydiler. Kur&rsquo;&acirc;n-ı Kerim onların ağzından ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Hani onlar, &lsquo;Yusuf ile kardeşi (B&uuml;nyamin), babamıza bizden daha sevgili ve biz ise birbirini tutan ve daha kuvvetli olan bir topluluğuz. Ş&uuml;phe yok ki babamız, yanlış bir yol tutmuş,&rsquo; demişlerdi.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><strong><sup>[32]</sup></strong></sup></a></p>\n\n<p>\n	Onlar kendilerini Hz. Yusuf ve B&uuml;nyamin&rsquo;den daha fazla babalarına layık ve babalarının sevgisini hak eden kimseler g&ouml;rm&uuml;şlerdi. Zira onlar kendilerini hayvancılıkta ve &ccedil;ift&ccedil;ilikte babalarına yardımcı olabilecek g&uuml;&ccedil;l&uuml; ve iş yapabilen bir topluluk olarak g&ouml;rmekteydiler. H&acirc;lbuki Yusuf ve kardeşi daha k&uuml;&ccedil;&uuml;kt&uuml;ler ve bu işlerde babalarına faydaları dokunmazdı. Bundan dolayı olayın bir tarafını d&uuml;ş&uuml;nerek yargıda bulundular ve babalarını bu y&uuml;zden yanlış yolda g&ouml;rd&uuml;ler.</p>\n\n<p>\n	Bu durumla karşı karşıya kalan insanlar şu tehlikeyle de karşı karşıya kalırlar:</p>\n\n<p>\n	<strong><em>A) Aşağılanma Duygusu</em></strong></p>\n\n<p>\n	Ayrımcılığa maruz kalmış kimse, eğitmeninin veya ebeveyninin g&ouml;r&uuml;n&uuml;şte adaletsiz davranışına şahit olduğunda, hakkının ayaklar altına alındığını d&uuml;ş&uuml;n&uuml;r ve aşağılandığını hisseder. Zihninde &ldquo;Neden ben ebeveynimin ve eğitmenimin sevgi ve ilgisine mazhar olmuyorum? Mutlaka bende bir eksiklik var. Bu eksiklik y&uuml;z&uuml;nden ebeveynimin ve eğitmenimin sevgisini kazanamadım.&rdquo; d&uuml;ş&uuml;nceleri ve soruları dolaşır. Bu aşağılanma duygusu artık &ccedil;ocuğun faaliyetleri, hareketleri ve davranışları &uuml;zerinde etki etmeye başlar. Sonunda neşesiz, bunalımlı, korkak, ama&ccedil;sız ve sorumluluktan ka&ccedil;an bir insan olur. Doğrusu bir veya birka&ccedil; &ccedil;ocuğun şahsiyetinin bu şekilde sarsılmasından ve yıkılmasından ve onları neşesiz kılıp hareketten yoksun bırakmaktan daha zararlı ne vardır? İnsanın t&uuml;m h&uuml;viyeti ve şahsiyeti, hedefleriyle, bakış a&ccedil;ısıyla ve yapıcı hareketleriyle oluşmaktadır ve eğer bunlar sarsılsa ve yıkılsa artık insanın şahsiyetinden eser kalmayacaktır.</p>\n\n<p>\n	<strong><em>B) Haset Oluşumu</em></strong></p>\n\n<p>\n	Ayrımcılığa maruz kalan kimseleri tehdit eden ciddi zararlardan birisi de, benliklerinde hasedin oluşmasıdır. Bu kimseler ayrımcılık y&uuml;z&uuml;nden &uuml;st&uuml;n tutulan &ouml;ğrenci veya &ccedil;ocuğa karşı bir&ccedil;ok zararla sonu&ccedil;lanabilecek hasede du&ccedil;ar olabilirler. Korkun&ccedil; boyutları olan bu sıfatın tehlikelerini anlayabilmek i&ccedil;in biraz a&ccedil;ıklamada bulunacağız.</p>\n\n<p>\n	<strong>-Haset; Sonsuz Acı</strong></p>\n\n<p>\n	Haset, b&uuml;y&uuml;k psikolojik hastalıklardan birisidir. Ahl&acirc;k &uuml;statları hasedin tanımını ş&ouml;yle yapmışlardır: &ldquo;Haset, M&uuml;sl&uuml;man kardeşinin sahip olduğu ve onun yararına olan nimetlerden bir nimetin yok olmasını &uuml;mit etmektir.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><sup>[33]</sup></sup></a></p>\n\n<p>\n	Bu &ouml;ld&uuml;r&uuml;c&uuml; ruhsal hastalık &ouml;yle bir beladır ki, haset kimse başka bir kimseye nimet verildiğini g&ouml;rd&uuml;ğ&uuml;nde yahut işittiğinde rahatsız olup sinirlenir ve g&ouml;r&uuml;p işittikleri karşısında dayanamayıp o kimsenin sahip olduğu nimetin yok olmasını arzular. &Ccedil;oğu zaman da bizzat kendisi o nimetin yok olması i&ccedil;in girişimlerde bulunur. Emir&uuml;lm&uuml;minin İmam Ali&rsquo;nin (a.s) tabiriyle o nimetin yok olmasından başka hi&ccedil;bir şeye de razı olmaz:</p>\n\n<p>\n	&ldquo;Haset kimse, kıskan&ccedil;lık duyduğu kimsenin &ouml;lmesinden ya da elindeki nimetin yok olmasından başka hi&ccedil;bir şeye razı olmaz.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n<p>\n	Ahl&acirc;k &uuml;statları, bu belayı en şiddetli ve en zor ruhsal hastalık ve en k&ouml;t&uuml; ve en pis ahl&acirc;k&icirc; rezillik olduğunu s&ouml;ylemişlerdir. Bu hastalığa m&uuml;ptela olan kimse kendisini d&uuml;nya ve ahiret azabına du&ccedil;ar etmiştir. Haset kimsenin, d&uuml;nyadaki yaşamı h&uuml;z&uuml;n, dert ve gamdan başka bir şey değildir. Zira Allah kullarına daima &ccedil;eşitli şekillerden nimet vermektedir ve haset kimse bunlar karşısında daima acı ve azap i&ccedil;erisinde olacaktır ve daima din kardeşinin elindeki nimetin yok olması i&ccedil;in &ccedil;abalamasından dolayı bu amacına ulaşmak i&ccedil;in gıybet, iftira, yalan vs. gibi k&ouml;t&uuml;l&uuml;kleri yapmaktan &ccedil;ekinmeyecektir. Bu davranışlarıyla aslında kulların Rabbi&rsquo;ne savaş a&ccedil;mıştır ve ahiret azabına du&ccedil;ar olacaktır.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><sup>[35]</sup></sup></a></p>\n\n<p>\n	Bu hastalığın k&ouml;t&uuml;l&uuml;ğ&uuml;n&uuml; belirten ve yeren bir&ccedil;ok ayet ve rivayet vardır. &Ouml;zet olması i&ccedil;in bunlardan bazılarını sizlerle paylaşacağız.</p>\n\n<p>\n	İmam Cafer Sadık (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Haset, ateşin odunu yok etmesi gibi imanı yok eder.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\"><sup><sup>[36]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Haset kimse, her zaman rezil ve değersizdir. Hi&ccedil;bir zaman da y&uuml;ce, şerif ve &uuml;st&uuml;n olamayacaktır.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\"><sup><sup>[37]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Haset kimse her zaman hastadır.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\"><sup><sup>[38]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&nbsp;&ldquo;Haset kimsenin lezzet ve sevinci &ccedil;ok azdır.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\"><sup><sup>[39]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Haset kimsenin pişmanlığı &ccedil;ok ve g&uuml;nahları daha fazladır.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\"><sup><sup>[40]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;&Uuml;cretlerin en k&ouml;t&uuml;s&uuml;, haset kimselerin aldığıdır.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\"><sup><sup>[41]</sup></sup></a></p>\n\n<p>\n	Haset bunca k&ouml;t&uuml; ve yıkıcı etkileriyle birlikte, &ccedil;eşitli sebeplerden t&uuml;remektedir. Bu sebeplerden sadece birisini, bizim konumuzla ilişkili olduğundan dolayı zikredeceğiz. Hasedin oluşmasındaki sebeplerden birisi, saygı beklentisi i&ccedil;inde olmaktır. Ş&ouml;yle ki, bir kimse karakteristik ve toplumsal a&ccedil;ıdan kendine eşit veya aşağıda olan başka birisinin bir nimete sahip olduğunu g&ouml;rd&uuml;ğ&uuml;nde, onun kendisine karşı b&ouml;b&uuml;rleneceğini d&uuml;ş&uuml;n&uuml;r. Bu b&ouml;b&uuml;rlenmeye tahamm&uuml;l edemeyeceği i&ccedil;in ona haset eder ve onun elindeki nimetin yok olmasını veya o şahsın &ouml;lmesini temenni eder.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\"><sup><sup>[42]</sup></sup></a></p>\n\n<p>\n	Ayrımcılık da, bireylerde hasedin oluşmasına sebep olmaktadır. Zira bir kimse, kendisini &uuml;st&uuml;n tutulan kimseden y&uuml;ksek g&ouml;rmese bile en azından eşit g&ouml;rmektedir ve eğitmen ve ebeveyninden kendilerine eşit davranması beklentisi i&ccedil;indedir. Ancak ayrımcılık gibi beklentisi dışında bir davranış g&ouml;rd&uuml;ğ&uuml;nde, bu ayrımcılığa tahamm&uuml;l edememekte ve sonu&ccedil;ta benliğinde &ccedil;akmaya başlayan nahoş duygu kıvılcımları haset ateşini yakmaktadır. Bu haset eğer şiddetli olursa, bireyi t&uuml;m amacı ve &ccedil;abası haset ettiği kimseyi &ouml;ld&uuml;rmek olan kindar katillere d&ouml;n&uuml;şt&uuml;recektir. Hatta haset bazen &ouml;yle şiddetli olmaktadır ki haset eden kimse, haset ettiği kimseyi yok etmek veya sahip olduğu nimeti elinden alabilmek i&ccedil;in kendi canını bile verebilir.</p>\n\n<p>\n	Bir ferdin, başkalarını yok etmek i&ccedil;in her şeyini feda edecek kadar aşağılık ve rezil duruma d&uuml;şmesinden daha k&ouml;t&uuml; bir zarar var mıdır? Sahibine hi&ccedil;bir faydası olmayan, d&uuml;nya ve ahiret azabına sebep olan tamamen boş ve &ccedil;ılgınca bir iş. Haset eden t&uuml;m varlığını kaybedecek, kendisinin yok olmasıyla haset edilenin yok olduğunu g&ouml;remeyecek ve ayrıca bundan zevk alacak. &Uuml;st&uuml;ne &uuml;stl&uuml;k bu hareketiyle ahiret azabını daha şiddetli ve daha ağır hale getirecek.</p>\n\n<p>\n	<strong><em>C) D&uuml;şmanlık Yaratma</em></strong></p>\n\n<p>\n	Ayrımcılık, aşağılanma duygusu ve haset oluşumundan başka ruha zarar veren başka bir hastalığa da neden olmaktadır. Bu hastalık, ayrımcılığa maruz kalan kimsenin benliğinde kendi ebeveynine ve eğitmenine karşı oluşan d&uuml;şmanlıktır. Ayrımcılığa maruz kalan kimseler davranışların zahirine bakmakta ve eğitmen ve ebeveyninin bu davranışı sergilemekteki asıl ama&ccedil;larından habersiz olmakta veya bu ama&ccedil;ları kabul etmemektedirler. Eğitmen ve ebeveynine karşı bir &ccedil;eşit k&ouml;t&uuml;mserlik, ardından d&uuml;şmanlık ve kindarlık beslemeye başlamaktadırlar. Bu, itinasızlığa, itaatsizliğe, ilişkiyi kesmeye ve hatta eğitmen ve ebeveynine eziyet etmeye sebep olabilmektedir.</p>\n\n<p>\n	<strong><em>D) K&ouml;t&uuml; Eğitim ve K&ouml;t&uuml; &Ouml;rnek</em></strong></p>\n\n<p>\n	Yukarıda zikredilen zararlara ilave olarak ayrımcılığın neden olduğu diğer bir zarar da k&ouml;t&uuml; eğitim tarzını &ouml;ğrenmek ve başkalarına k&ouml;t&uuml; &ouml;rnek oluştur. &Ouml;ğrenci, eğitmeninden ve ebeveyninden g&ouml;rm&uuml;ş olduğu ayrımcılığı ve adaletsizliği hafızasına yerleştirerek gelecekte kendisi de başkalarına aynı şekilde davranacaktır.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\"><sup><sup>[43]</sup></sup></a></p>\n\n<h2>\n	5- &Ouml;nlem Ve Tedavi</h2>\n\n<p>\n	Bireysel farklılıklardan dolayı, eğitmenler bazen &ouml;ğrencilere farklı ve eşit olmayan şekilde davranmak zorunda kalabilirler. Yani bazen ayrımcılık yapmak adalet olabilir. Lakin aynı ayrımcılığın yıkıcı ve k&ouml;t&uuml; zararları da olabilir. Bu zararları &ouml;nlemek i&ccedil;in birka&ccedil; yol akla gelmektedir:</p>\n\n<p>\n	<strong>A)</strong> Bu ayrımcılık, her ne kadar &ouml;ğrenciye hakkını verebilmek i&ccedil;in gerekli de olsa, zararların &ccedil;ok fazla, &ouml;nemli ve yıkıcı olmasından dolayı imk&acirc;n d&acirc;hilindeyse uygulanmamalı ve eğitmenin g&ouml;r&uuml;n&uuml;şte bile olsa hareketlerine yansımamalıdır.</p>\n\n<p>\n	<strong>B)</strong> Eğitmen bu ayrımı diğer &ouml;ğrencilerin g&ouml;rmediği zamanlarda yapmalıdır. Ancak bu t&uuml;r davranışlar genellikle gizli kalmadığından ve &ouml;ğrencinin kendisi tarafından yayıldığından b&ouml;yle bir şey tavsiye edilmemektedir. Elbette eğitmen eğer ayrımcılığı devamlı gizli kalacak şekilde uygularsa ve hatta &ouml;ğrencinin kendisi bile kendisine ayrım yapıldığından haberi olmadan uygularsa, &ccedil;ok iyi olur. Ancak bu sefer de eğitimde etkisi fazla olmayacaktır. Zira diğer &ouml;ğrenciler teşvik edilmemiş ve sadece ayrım yapılan &ouml;ğrenci az bir &ouml;l&ccedil;&uuml;de teşvik edilmiş olacaktır.</p>\n\n<p>\n	<strong>C)</strong> Eğitmen &ouml;ğrencilerini mantıklı ve makul bir şekilde eğitmelidir. Eğitmen davranış şeklinin nedenlerini &ouml;ğrencilerine anlatarak ortaya &ccedil;ıkabilecek zararları &ouml;nleyebilir. Eğer &ouml;ğrenciler mantıklıysalar ve yeterli derecede r&uuml;şt etmişlerse, eğitmenin ayrımcı davranış nedenini &ccedil;ok rahat anlayacaklardır ve psikolojik olarak etkilenmeyeceklerdir. Elbette yeterli r&uuml;şte ermemiş &ouml;ğrencilere ayrımcı davranış nedenini a&ccedil;ıklamak zor olacaktır ve zarar g&ouml;rmeleri muhtemeldir. &Ouml;ğrenciler hareketlerin dış g&ouml;r&uuml;n&uuml;ş&uuml;ne bakarlar ve eğitmenin davranışlarının nedenlerini anlamazlar. G&ouml;rd&uuml;kleri şey, ayrımcılık ve adaletsizliktir. Ardından da aşağılanma duygusuna kapılabilir, &uuml;st&uuml;n tutulan &ouml;ğrenciye haset besleyebilir ve eğitmene karşı kin ve d&uuml;şmanlık g&ouml;sterebilirler.</p>\n\n<p>\n	<strong>D)</strong> Eğer eğitmen, &ouml;ğrencilerden birine ayrım yapmak zorunda kalırsa ve ona farklı davranırsa, diğer &ouml;ğrencilerin i&ccedil;inde haset ve kin ateşi tutuşmaması i&ccedil;in aynı hareketi g&ouml;stermelik de olsa diğerleri i&ccedil;in de yapmalıdır. B&ouml;yle bir davranış şekli her ne kadar eğitmen i&ccedil;in zorla yapılmış bir davranış şekli olsa da zararların oluşmasını &ouml;nlemek gibi g&uuml;zel sonu&ccedil;lara neden olabilir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş&uuml;n destek&ccedil;isi, İmam Cafer Sadık&rsquo;ın (a.s) babası İmam Muhammed B&acirc;kır&rsquo;dan (a.s) naklettiği s&ouml;zd&uuml;r: &ldquo;Allah&rsquo;a yemin ederim ki ben, bazı evlatlarımı dizime oturtarak onlara daha muhabbetli davranıyorum ve onları daha &ccedil;ok &ouml;v&uuml;yorum. H&acirc;lbuki biliyorum ki diğer evladım bunu daha &ccedil;ok hak ediyor. Bunu, diğer evlatlarımın hak eden evladıma k&ouml;t&uuml; davranmaması ve Yusuf&rsquo;un kardeşlerinin m&uuml;rtekip oldukları hataya m&uuml;rtekip olmamaları i&ccedil;in yapıyorum.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\"><sup><sup>[44]</sup></sup></a></p>\n\n<p>\n	Hadisin zahirinden anlaşılmaktadır ki, zarar oluşmasın diye İmam (a.s) hak eden evladına hi&ccedil; ilgi g&ouml;stermemiş ve diğerlerine tevecc&uuml;h etmiştir. Eğitmenin hi&ccedil; ilgi g&ouml;stermediği durumda diğer &ouml;ğrencilerin hak eden &ouml;ğrenciye zarar verme ihtimalleri varsa, o halde ilgi g&ouml;sterdiğinde zarar verme ihtimalleri daha da y&uuml;kselir. Bu durumda, eğitmenin diğer &ouml;ğrencilere samimi olmayan sevgi g&ouml;sterisinde bulunması tercih sebebidir ve zarar oluşmasın diye bunun &ouml;nceliği vardır.</p>\n\n<h2>\n	&Ouml;zet</h2>\n\n<p>\n	Zararlı y&ouml;ntemlerden ikincisi ayrımcılık ve adaletsizliktir. Kanun koyucu, birka&ccedil; nedenden dolayı &ouml;ğrencilere bu y&ouml;ntemle davranmaya da razı değildir. Zira ilk olarak kanun koyucunun genel olarak emrettiği her işte adalete riayet etme ve adaletsiz davranıp zul&uuml;m etmekten ka&ccedil;ınma kuralına terstir. Dolayısıyla &ouml;ğrencilere ve &ccedil;ocuklara davranış şeklinde adaletsiz davranmak zul&uuml;md&uuml;r ve Allah Teala zalimlere azap vaat etmiştir. Bu durumda bu davranış şeklinin, insan davranışları mecmuasından &ccedil;ıkması gerekmektedir. İkinci olarak, evlat ve ebeveyn ve &ouml;ğrenci ve eğitmen ilişkisi konusunda nakledilen konuya &ouml;zel hadisler bulunmaktadır. Bu hadislerde &ccedil;ocuklar arasında adalete riayet etmek onların hakkı olarak zikredilmiştir. Başka hadislerde de onlara adaletsiz davranmanın zul&uuml;m olduğu s&ouml;ylenmiştir ve bu t&uuml;r davranışlara Hz. Peygamber&rsquo;in (s.a.a) şahitlik etmeyeceği a&ccedil;ık&ccedil;a beyan edilmiştir.</p>\n\n<p>\n	Ayrımcılığın, eğitmene, ayrım yapılan &ccedil;ocuğa ve diğer &ccedil;ocuklara y&ouml;nelik k&ouml;t&uuml; sonu&ccedil;ları vardır. Ayrımcılık sonucu &ouml;ğrenciler, eğitmenlerine kin beslemekte, ona karşı k&ouml;t&uuml;mser olmakta ve intikam alma girişiminde bulunmaktadırlar. Kendisine ayrım yapılan &ouml;ğrenci de bu davranış sonucunda mağrur ve kibirli olabilir ayrıca diğer &ouml;ğrencilerin eziyet etmesine maruz kalabilir. Bu davranış şekli, diğer &ouml;ğrencileri aşağılamakta, haset ateşini kalplerinde alevlendirmekte ve onları intikam almaya ve uygunsuz hareketler sergilemeye y&ouml;nlendirmektedir.</p>\n\n<h2>\n	2- İkrah, İcbar, Tahmil Ve Tahakk&uuml;m</h2>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Eğitimde uygulanabilecek y&ouml;ntemlerden biri de &ouml;ğrencinin isteği olmadığı halde onu bir işe zorlamaktır. Bu y&ouml;nteme, ikrah, icbar, tahmil ve tahakk&uuml;m y&ouml;ntemi denir. İcbar, bir ferdi istemesine bakmaksızın veya onun d&uuml;ş&uuml;ncesini almaksızın bir işe zorlamaktır. İkrah ve tahmil de aynı manadadır. Ger&ccedil;i tanımını bilimsel olarak yapacak olsak aralarında &ccedil;ok az farklılıkların olduğu g&ouml;r&uuml;lecektir. Ancak sonu&ccedil;ta her &uuml;&ccedil; kelime de bir ferdin başka bir fert &uuml;zerinde zorlayıcılığını anlatan muteaddi<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\"><sup><sup>[45]</sup></sup></a> kipindeki kelimelerdir. Tahakk&uuml;m ise lazım<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\"><sup><sup>[46]</sup></sup></a> kipindedir ve kendi isteğine g&ouml;re işlere h&uuml;kmetme anlamındadır. Başka bir tabirle; h&uuml;kmetmeye hi&ccedil;bir sebep yokken ve &ouml;nceden bir şey s&ouml;ylemeden zorbalıkla n&uuml;fuz etmektir. Her hal&uuml;k&acirc;rda bu d&ouml;rt kelimenin farkı, bir ferdi zorlama konusunda bazı kelimelerin anlamının şiddetli bazılarınınki de zayıf olmasıdır. Ancak genel itibariyle aynı anlamdadırlar ve bu y&ouml;ntemi, bu d&ouml;rt kelimenin şiddetli veya zayıflığına bakmaksızın genel anlamı olan &ldquo;zorlamak&rdquo; ile tanımlayacağız. Kelimelerin anlamları konusuna girip ince ayrıntılarla okuyucunun zihnini yormak istemiyoruz. &Ouml;nemli olan aşağıda zikredecek olduğumuz y&ouml;ntemin a&ccedil;ıklanmasıdır.</p>\n\n<p>\n	Bu y&ouml;ntemde, işlerin kontrol&uuml; eğitmenin elindedir. Kararlar, &ouml;ğrencilere sorulmaksızın alınır ve zorla uygulanır ve eğitmenin planlarına y&ouml;nelik alınan kararlar &ouml;ğrenciye zorla kabul ettirilir. Ebeveynin bu diktat&ouml;rce y&ouml;ntemi uyguladığı ailelerde, evlat ve ebeveynin g&uuml;nl&uuml;k ilişkileri mecburen y&uuml;r&uuml;r ve &ccedil;ocuklar ebeveynin s&ouml;ylediklerini aynen yapmakla m&uuml;kelleftirler. Aksi halde &ccedil;ocuklara y&ouml;nelik ilk tepki bedensel cezadır. Bu t&uuml;r ailelerde &ccedil;ocuklarla ailev&icirc; konuları konuşmak ya &ccedil;ok azdır veya hi&ccedil; konuşulmaz. Ebeveynin veya eğitmenin &ccedil;ocuklarla diyalogu genellikle ya emrivakidir veya sadece &ccedil;ocuk s&ouml;z dinlemediği i&ccedil;in eleştirme ya da uygun davranışlar sergilediği i&ccedil;in &ouml;vg&uuml; &uuml;zerinedir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\"><sup><sup>[47]</sup></sup></a></p>\n\n<p>\n	Bu y&ouml;ntemde, eğitmen lider yerine başkanlık etmektedir. Konuşma tarzı serttir ve dost&ccedil;a değildir. Zorlama ve baskı da motivasyonun yerini almıştır. Eğitmen &ouml;neride bulunmak yerine kendi d&uuml;ş&uuml;ncesini zorla kabul ettirmeye &ccedil;alışmaktadır. Teşvik edeceğine eleştirmekte ve sitem etmektedir. Başarıları &ouml;n plana &ccedil;ıkaracağına, &ouml;ğrencinin hatalarını araştırmaktadır. Bu &ouml;rnekte eğitmen, eğitim sorumluluğunu sadece kendisinde g&ouml;rmekte ve &ouml;ğrencinin hi&ccedil;bir rol&uuml; ve fonksiyonu olmadığını d&uuml;ş&uuml;nmektedir. &Ouml;ğrencinin karar almasına yardım edeceğine kendisi onun yerine karar almakta ve bu karara uymayı emretmektedir. Sonu&ccedil; olarak programların ger&ccedil;ekleştirebilmesi i&ccedil;in &ouml;ğrenciye yardım edeceğine, onu cezalandırmakta, aşağılamakta ve ona sitem etmektedir. Bir c&uuml;mleyle &ouml;zetlersek, eğitim programlarını kabul etmesi ve &ouml;ğrenebilmesi i&ccedil;in &ouml;ğrenciyi motive edip onu teşvik edeceğine, dışarıdan baskı ve zorlamalarla aynı programı kabul etmeye mecbur bırakmaktadır.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\"><sup><sup>[48]</sup></sup></a> Bu davranış, &ouml;ğrencinin eğitimine katkıda bulunmayacağı gibi tersi y&ouml;nde işleyecek ve &ouml;ğrenciyi eğitimsiz bir bireye d&ouml;n&uuml;şt&uuml;recektir.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde ilk olarak zorlama hakkında din&icirc; metinlere başvuracağız, sonra da eğitim ve &ouml;ğretim alanında meydana getirebileceği olumsuz etkilere değineceğiz.</p>\n\n<h2>\n	1- Zorlamanın Din&icirc; Kaynaklarda Yasak Oluşu</h2>\n\n<p>\n	Din a&ccedil;ısından zorlamanın yasak oluşunu aşağıdaki delillerle beyan edebiliriz:</p>\n\n<p>\n	<strong>A)</strong> İnsanın en belirgin &ouml;zelliği, &ouml;zg&uuml;rl&uuml;ğe ve se&ccedil;im hakkına sahip oluşudur. Zorlamak, bu &ouml;zelliğe zıttır ve Allah&rsquo;ın bahşettiği bu &ouml;zellikten insanı mahrum etmektir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bir&ccedil;ok ayeti insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;ne ve se&ccedil;im hakkına sahip oluşuna şahitlik yapmakta ve insanı kendi iradesiyle karar alma ve eyleme d&ouml;kme noktasında &ouml;zg&uuml;r bilmektedir.</p>\n\n<p>\n	1- Kur&rsquo;&acirc;n-ı Kerim&rsquo;de bazı ayetler, insanın peygamberlerin hidayetini ve ilahi vahiy nidasını kabul etmede &ouml;zg&uuml;r olduğunu a&ccedil;ık&ccedil;a belirtmektedir:</p>\n\n<p>\n	&ldquo;Ş&uuml;phesiz biz ona (doğru) yolu g&ouml;sterdik. İster ş&uuml;kredici olsun ister nank&ouml;r.&rdquo;<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\"><sup><strong><sup>[49]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Semud&rsquo;a gelince onlara doğru yolu g&ouml;sterdik, ama onlar k&ouml;rl&uuml;ğ&uuml; doğru yola tercih ettiler.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\"><sup><strong><sup>[50]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Kim hidayet yolunu se&ccedil;erse, bunu ancak kendi iyiliği i&ccedil;in se&ccedil;miş olur; kim de doğruluktan saparsa, kendi zararına sapmış olur.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\"><sup><strong><sup>[51]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Ve de ki: Hak, Rabbinizdendir. &Ouml;yle ise dileyen iman etsin, dileyen ink&acirc;r etsin.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\"><sup><strong><sup>[52]</sup></strong></sup></a></p>\n\n<p>\n	2- Bazı ayetlerde de insanın belalara uğramasına ve imtihana tabi tutulmasına işaret edilmiştir. Bu ayetler de insanın se&ccedil;im hakkının olduğunu a&ccedil;ık&ccedil;a beyan etmektedir. Zira imtihan ve sınama, imtihan olan kimsenin se&ccedil;me hakkına sahip olduğu anlarda mana kazanmaktadır:</p>\n\n<p>\n	&ldquo;Ger&ccedil;ek şu ki, biz insanı katışık bir nutfeden (erkek ve kadının suyundan) yarattık; onu imtihan edelim diye, kendisini işitir ve g&ouml;r&uuml;r kıldık.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\"><sup><strong><sup>[53]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Biz, insanların hangisinin daha g&uuml;zel amel edeceğini deneyelim diye yery&uuml;z&uuml;ndeki her şeyi d&uuml;nyanın kendine mahsus bir ziynet yaptık.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\"><sup><strong><sup>[54]</sup></strong></sup></a></p>\n\n<p>\n	3- Bazı ayetlere g&ouml;re de, insanın ahl&acirc;k&icirc; davranışlarının sorumlusu kendisidir ve bu s&ouml;z, insan eğer fiillerini kendisi se&ccedil;me hakkına sahipse bir anlam kazanmaktadır:</p>\n\n<p>\n	&ldquo;Her nefis, kazandığına karşılık bir rehindir.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\"><sup><strong><sup>[55]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Onları tutuklayın, &ccedil;&uuml;nk&uuml; onlar sorguya &ccedil;ekilecekler!&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\"><sup><strong><sup>[56]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Allah, yaptığından sorumlu tutulamaz; onlar ise sorguya &ccedil;ekileceklerdir.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\"><sup><strong><sup>[57]</sup></strong></sup></a></p>\n\n<p>\n	Zikredilen ayetlerden anlaşılıyor ki, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bakış a&ccedil;ısı insanın &ouml;zg&uuml;r bir varlık ve hareketlerinde se&ccedil;me hakkına sahip olduğu y&ouml;n&uuml;ndedir. Bu &ouml;zellik, sadece insana verilmiş ilah&icirc; bir hediyedir ve insanın gelişip kemale ermesi bu &ouml;zg&uuml;rl&uuml;ğe ve se&ccedil;me hakkına bağlıdır. Şimdi, eğer eğitmen &ouml;ğrenciye baskı yapıp bazı işleri zorla kabullendirmeye &ccedil;alışırsa, ona bahşedilmiş olan bu ilah&icirc; hediyeden, kendine ait &ouml;z haklarından mahrum bırakmış ve se&ccedil;me hakkını elinden almış sayılacaktır. Fertleri kendi &ouml;z haklarından mahrum bırakmak, şeriatın emirlerine, toplumsal kurallara ve uluslararası hukuka terstir.</p>\n\n<p>\n	<strong>B)</strong> Kur&rsquo;&acirc;n-ı Kerim&rsquo;in metodu ve tarzı, zorlamaktan ve baskıdan uzak durmaktır. Kur&rsquo;&acirc;n insana yolu g&ouml;sterir, se&ccedil;imi insanın sorumluluğuna bırakır ve bu daveti kabul etme noktasında insanı zorlamaz ve ona baskı yapmaz. Bakara suresinin 256. ayetinde Allah azze ve celle ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Dinde zorlama yoktur. Artık doğrulukla eğrilik birbirinden ayrılmıştır.&rdquo;</p>\n\n<p>\n	Allame Tabataba&icirc; bu ayetin tefsirinde ş&ouml;yle buyuruyor: &ldquo;<strong>Din&shy;de zor&shy;la&shy;ma yok&shy;tur</strong>, ifa&shy;de&shy;sin&shy;de, zor&shy;la da&shy;ya&shy;tı&shy;lan din&shy;sel inan&shy;cın ge&shy;&ccedil;er&shy;siz&shy;li&shy;ği vur&shy;gu&shy;lan&shy;mak&shy;ta&shy;dır. &Ccedil;&uuml;n&shy;k&uuml; din, te&shy;o&shy;rik bil&shy;gi&shy;ler sil&shy;si&shy;le&shy;si&shy;dir ve bu&shy;nu pra&shy;tik bil&shy;gi&shy;ler sil&shy;si&shy;le&shy;si iz&shy;ler. İki&shy;si&shy;nin top&shy;la&shy;mı&shy;na inan&ccedil;&shy;lar (iti&shy;kat) de&shy;nir. İti&shy;kat ve iman kal&shy;bi il&shy;gi&shy;len&shy;di&shy;ren ol&shy;gu&shy;lar&shy;dır. Kalp &uuml;ze&shy;rin&shy;de zor&shy;la&shy;ma&shy;nın, da&shy;yat&shy;ma&shy;nın h&uuml;k&shy;m&uuml; ge&ccedil;&shy;mez. &Ccedil;&uuml;n&shy;k&uuml; zor&shy;la&shy;ma&shy;nın et&shy;ki&shy;si, an&shy;cak za&shy;hi&shy;ri amel&shy;ler, be&shy;den&shy;sel fi&shy;il ve ha&shy;re&shy;ket&shy;ler &uuml;ze&shy;rin&shy;de g&ouml;&shy;r&uuml;&shy;le&shy;bi&shy;lir. Kal&shy;bi inan&ccedil;&shy;la&shy;ra ge&shy;lin&shy;ce, bu alan&shy;da iti&shy;kat ve id&shy;rak ka&shy;bi&shy;lin&shy;den olan kal&shy;bi se&shy;bep&shy;ler rol oy&shy;nar. Ce&shy;ha&shy;let&shy;ten bil&shy;gi&shy;nin doğ&shy;ma&shy;sı mu&shy;hal&shy;dir ya da bi&shy;lim&shy;sel ol&shy;ma&shy;yan &ouml;ner&shy;me&shy;ler&shy;den bi&shy;lim&shy;sel tas&shy;di&shy;ke var&shy;mak imk&acirc;n&shy;sız&shy;dır.</p>\n\n<p>\n	Do&shy;la&shy;yı&shy;sıy&shy;la, &lsquo;<strong>Din&shy;de zor&shy;la&shy;ma yok&shy;tur</strong>&rsquo; ifa&shy;de&shy;si, eğer ha&shy;ber ni&shy;te&shy;lik&shy;li bir &ouml;ner&shy;mey&shy;se, tekvin&icirc; ve oluş&shy;sal bir du&shy;ru&shy;mu an&shy;la&shy;tı&shy;yor&shy;sa, bun&shy;dan her&shy;han&shy;gi bir kim&shy;se&shy;yi di&shy;ne ve inan&ccedil; sis&shy;te&shy;mi&shy;ne bağ&shy;lan&shy;ma&shy;ya zor&shy;la&shy;ma&shy;nın ge&shy;&ccedil;er&shy;siz&shy;li&shy;ği&shy;ne iliş&shy;kin din&shy;sel bir h&uuml;&shy;k&uuml;m do&shy;ğar. Eğer ya&shy;sa koy&shy;ma ve ku&shy;ral bil&shy;dir&shy;me ni&shy;te&shy;li&shy;ğin&shy;dey&shy;se ki onu iz&shy;le&shy;yen c&uuml;m&shy;le bu ni&shy;te&shy;li&shy;ği&shy;ni pe&shy;kiş&shy;tir&shy;mek&shy;te&shy;dir, &lsquo;<strong>Ş&uuml;p&shy;he&shy;siz, doğ&shy;ru&shy;luk sa&shy;pık&shy;lık&shy;tan apa&shy;&ccedil;ık ay&shy;rıl&shy;mış&shy;tır.</strong>&rsquo; Bu du&shy;rum&shy;da, &lsquo;<strong>Din&shy;de zor&shy;la&shy;ma yok&shy;tur</strong>&rsquo; c&uuml;m&shy;le&shy;si, bir in&shy;sa&shy;nı inan&ccedil; sis&shy;te&shy;mi&shy;ne bağ&shy;lan&shy;ma&shy;ya, iman et&shy;me&shy;ye zor&shy;la&shy;ma&shy;nın ya&shy;sak ol&shy;du&shy;ğu&shy;nu ifa&shy;de et&shy;miş olur. Bu ya&shy;sak&shy;la&shy;ma, tekvin&icirc; ve oluş&shy;sal bir ger&shy;&ccedil;e&shy;ğe da&shy;ya&shy;nı&shy;yor de&shy;mek&shy;tir. Tev&shy;ki&shy;n&icirc; ger&shy;&ccedil;ek ise, az &ouml;n&shy;ce a&ccedil;ık&shy;la&shy;dı&shy;ğı&shy;mız gi&shy;bi şu şe&shy;kil&shy;de ifa&shy;de edi&shy;le&shy;bi&shy;lir: Zor&shy;la&shy;ma, an&shy;cak be&shy;den&shy;sel fi&shy;il&shy;ler aşa&shy;ma&shy;sın&shy;da et&shy;ki&shy;li ola&shy;bi&shy;lir, kal&shy;b&icirc; inan&ccedil;&shy;lar aşa&shy;ma&shy;sın&shy;da de&shy;ğil.</p>\n\n<p>\n	Y&uuml;&shy;ce Al&shy;lah bu h&uuml;k&shy;m&uuml; şu şe&shy;kil&shy;de a&ccedil;ık&shy;la&shy;mış&shy;tır: &lsquo;<strong>Ş&uuml;p&shy;he&shy;siz, doğ&shy;ru&shy;luk sa&shy;pık&shy;lık&shy;tan apa&shy;&ccedil;ık ay&shy;rıl&shy;mış&shy;tır.</strong>&rsquo; Bu ifa&shy;de bir ba&shy;kı&shy;ma, malulden ha&shy;re&shy;ket&shy;le il&shy;le&shy;ti a&ccedil;ık&shy;la&shy;ma ni&shy;te&shy;li&shy;ğin&shy;de&shy;dir. &Ccedil;&uuml;n&shy;k&uuml; y&ouml;&shy;ne&shy;ti&shy;min&shy;de hik&shy;me&shy;ti esas alan akıl&shy;lı bir y&ouml;&shy;ne&shy;ti&shy;ci, bir li&shy;der, an&shy;cak em&shy;re mu&shy;ha&shy;tap olan&shy;la&shy;rın an&shy;la&shy;yış&shy;la&shy;rı&shy;nın ba&shy;sit&shy;li&shy;ği ve y&ouml;&shy;ne&shy;ti&shy;len&shy;le&shy;rin zi&shy;hin&shy;le&shy;ri&shy;nin ye&shy;ter&shy;siz&shy;li&shy;ği ya da baş&shy;ka ne&shy;den&shy;ler&shy;den do&shy;la&shy;yı, ger&shy;&ccedil;e&shy;ği a&ccedil;ık&shy;la&shy;ma imk&acirc;nı bu&shy;lun&shy;ma&shy;yan &ouml;nem&shy;li me&shy;se&shy;le&shy;le&shy;rin al&shy;gı&shy;la&shy;nı&shy;şı ve uy&shy;gu&shy;la&shy;nı&shy;şı bağ&shy;la&shy;mın&shy;da zor&shy;la&shy;ma ve da&shy;yat&shy;ma, tak&shy;li&shy;de em&shy;ret&shy;me ve ben&shy;ze&shy;ri y&ouml;n&shy;tem&shy;le&shy;re baş&shy;vu&shy;rur.</p>\n\n<p>\n	İyi ve k&ouml;&shy;t&uuml; y&ouml;&shy;n&uuml; a&ccedil;ık&shy;la&shy;nan, ya&shy;pıl&shy;ma&shy;sı ya da ya&shy;pıl&shy;ma&shy;ma&shy;sı du&shy;ru&shy;mun&shy;da ne t&uuml;r bir akıbetle kar&shy;şı&shy;la&shy;şı&shy;la&shy;ca&shy;ğı be&shy;lir&shy;le&shy;nen &ouml;nem&shy;li me&shy;se&shy;le&shy;le&shy;rin be&shy;nim&shy;se&shy;nip ge&shy;rek&shy;le&shy;ri&shy;nin ya&shy;pıl&shy;ma&shy;sı bağ&shy;la&shy;mın&shy;da zor&shy;la&shy;ma ve da&shy;yat&shy;ma y&ouml;n&shy;te&shy;mi&shy;ne baş&shy;vur&shy;ma&shy;ya ge&shy;rek yok&shy;tur. Tam ter&shy;si&shy;ne, bu hu&shy;sus&shy;ta in&shy;san, iki şık&shy;tan bi&shy;ri&shy;ni yap&shy;ma, iki akıbetten bi&shy;ri&shy;ni se&ccedil;&shy;me &ouml;z&shy;g&uuml;r&shy;l&uuml;&shy;ğ&uuml;&shy;ne sa&shy;hip&shy;tir. Di&shy;nin ger&shy;&ccedil;ek&shy;le&shy;ri ve yo&shy;lu il&acirc;h&icirc; du&shy;yu&shy;ru&shy;lar ve pey&shy;gam&shy;be&shy;rin pra&shy;tik ya&shy;şa&shy;yı&shy;şı ara&shy;cı&shy;lı&shy;ğı ile a&ccedil;ık&shy;lı&shy;ğa ka&shy;vuş&shy;muş ol&shy;du&shy;ğu i&ccedil;in, doğ&shy;ru&shy;lu&shy;ğun din&shy;ce tem&shy;sil edil&shy;di&shy;ği, di&shy;ne t&acirc;bi ol&shy;ma&shy;nın doğ&shy;ru yol&shy;da ol&shy;ma an&shy;la&shy;mı&shy;na gel&shy;di&shy;ği, di&shy;ni ter&shy;k et&shy;me&shy;nin, h&uuml;&shy;k&uuml;m&shy;le&shy;ri&shy;ni uy&shy;gu&shy;la&shy;ma&shy;ma&shy;nın sa&shy;pık&shy;lık ol&shy;du&shy;ğu a&ccedil;ık&shy;lı&shy;ğa ka&shy;vuş&shy;muş&shy;tur. Bu ba&shy;kım&shy;dan, bir kim&shy;se&shy;nin bir baş&shy;ka&shy;sı&shy;nı di&shy;ne gir&shy;me&shy;ye zor&shy;la&shy;ma&shy;sı ge&shy;rek&shy;mez.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\"><sup><sup>[58]</sup></sup></a></p>\n\n<p>\n	Başka bir ayette ş&ouml;yle buyurulmuştur:</p>\n\n<p>\n	&ldquo;(Resul&uuml;m!) Eğer Rabbin dileseydi, yery&uuml;z&uuml;ndekilerin hepsi elbette iman ederlerdi. O halde sen, inanmaları i&ccedil;in insanları zorlayacak mısın?&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\"><sup><strong><sup>[59]</sup></strong></sup></a></p>\n\n<p>\n	O halde ilah&icirc; s&uuml;nnet, fertleri zorlayarak iman etmeleri ve din&icirc; inan&ccedil;ları kabullenmeleri y&ouml;n&uuml;nde değildir. Zira zorlamayla kabul edilen inancın hi&ccedil;bir faydası yoktur ve insanın gelişim ve kemale ermesini sağlamaz.</p>\n\n<p>\n	Başka bir ayette de Hz. Peygamber (s.a.a) hatırlatıcı ve uyarıcı olarak tanıtılmış ve g&ouml;revinin uyarmak ve mesajı ulaştırmak olduğu beyan edilmiştir. Aynı şekilde Peygamber&rsquo;in insanları imana davet ederken baskı yapmasını ve zorlamasını nefyetmiştir:</p>\n\n<p>\n	&ldquo;O halde (Resul&uuml;m), &ouml;ğ&uuml;t ver. &Ccedil;&uuml;nk&uuml; sen ancak &ouml;ğ&uuml;t vericisin. Onların &uuml;zerinde bir zorba değilsin.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\"><sup><strong><sup>[60]</sup></strong></sup></a></p>\n\n<p>\n	&ldquo;Biz onların dediklerini &ccedil;ok iyi biliriz. Sen onların &uuml;zerinde bir zorlayıcı değilsin. Tehdidimden korkanlara Kur&rsquo;an&rsquo;la &ouml;ğ&uuml;t ver.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\"><sup><strong><sup>[61]</sup></strong></sup></a></p>\n\n<p>\n	&Ouml;yleyse, Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bakış a&ccedil;ısına g&ouml;re beşeriyetin en b&uuml;y&uuml;k eğitmeni ve şeriatı en kapsamlı şeriat olan Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) davetinde zorlama yoktur. Zira hak ve batıl a&ccedil;ıktır ve akıl g&uuml;c&uuml;yle ve kulak, g&ouml;z, kalp vs. gibi tanıma uzuvlarıyla donanmış olan insan, yolunu belirleyebilecek &ouml;zg&uuml;rl&uuml;ğe ve se&ccedil;im hakkında sahiptir. Artık gelişip insan&icirc; ve ilah&icirc; kemale erebilmek i&ccedil;in kendi başına hidayet yolunda adım atmalıdır. Zira baskı ve zorlama ile manevi kemallere eremeyecektir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n a&ccedil;ısından Muhammed&icirc; şeriatta baskı ve zorlama olmadığı gibi, ondan &ouml;nceki şeriatlarda da baskı ve zorlama yoktur. Kur&rsquo;&acirc;n-ı Kerim ilk şeriat sahibi Hz. Nuh&rsquo;un ağzından ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;(Nuh) dedi ki: Ey kavmim! Eğer ben Rabbim tarafından (bildirilen) a&ccedil;ık bir delil &uuml;zerinde isem ve O bana kendi katından bir rahmet vermiş de bu size gizli tutulmuşsa, buna ne dersiniz? Siz onu istemediğiniz halde biz sizi ona zorlayacak mıyız?&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\"><sup><strong><sup>[62]</sup></strong></sup></a></p>\n\n<p>\n	Allame Tabataba&icirc; bu ayetin tefsirinde ş&ouml;yle buyurmaktadır: &ldquo;Dinde zorlamayı reddeden ayetlerden biri olan bu ayet bu h&uuml;km&uuml;n en eski şeriatlarda da var olan bir din&icirc; h&uuml;k&uuml;m olduğunu g&ouml;sterir. Nuh peygamberin şeriatında da bu h&uuml;km&uuml;n var olduğu g&ouml;r&uuml;l&uuml;yor. Bu h&uuml;k&uuml;m hi&ccedil; nesih edilmeden g&uuml;n&uuml;m&uuml;ze kadar ge&ccedil;erliliğini s&uuml;rd&uuml;rm&uuml;şt&uuml;r.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\"><sup><sup>[63]</sup></sup></a></p>\n\n<p>\n	<strong>C)</strong> Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti de baskı ve zorlama yapmamaktı. Emir&uuml;lm&uuml;minin İmam Ali (a.s) Hz. Peygamberi anlatırken ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Peygamber her zaman g&uuml;ler y&uuml;zl&uuml;, iyi ahl&acirc;klı ve yumuşak huyluydu; sert ve k&ouml;t&uuml; huylu değildi.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\"><sup><sup>[64]</sup></sup></a></p>\n\n<p>\n	Hz. Peygamberin (s.a.a) bu &ouml;zelliği, onun hayatı boyunca &ouml;zellikle peygamberlik yaptığı yirmi &uuml;&ccedil; yılda başarılı olmasının sırrıydı. Kur&rsquo;&acirc;n&rsquo;da bu noktaya işaret etmektedir:</p>\n\n<p>\n	&ldquo;O vakit Allah&rsquo;tan bir rahmet ile onlara yumuşak davrandın! Şayet sen kaba, katı y&uuml;rekli olsaydın, hi&ccedil; ş&uuml;phesiz, etrafından dağılıp giderlerdi.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\"><sup><strong><sup>[65]</sup></strong></sup></a></p>\n\n<p>\n	Eğer ilah&icirc; rahmet olmasaydı, Hz. Peygamber iyi ve yumuşak huylu davranmak yerine sert ve k&ouml;t&uuml; huylu davransaydı ve hoşg&ouml;r&uuml;l&uuml; ve dost&ccedil;a tavırlar yerine baskı ve zorlama yolunu se&ccedil;seydi, ş&uuml;phesiz davetinde bu kadar başarılı olamazdı. Allah Resul&uuml; bu ilah&icirc; rahmetten faydalanarak, insanları sorumluluğunu aldığı şeriata davet etti. Kur&rsquo;&acirc;n&rsquo;ın buyruğuna g&ouml;re her ne kadar insanların iman etmemesinden rahatsız ve bundan dolayı canını vermek &uuml;zere olsa da baskı ve zorlamayla insanların iman etmesine razı değildi. Vahiy ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;(Doğrusu) size Rabbiniz tarafından basiretler (idrak kabiliyeti) verilmiştir. Artık kim hakkı g&ouml;r&uuml;rse faydası kendine, kim de k&ouml;r olursa zararı kendinedir. Ben &uuml;zerinize bek&ccedil;i değilim.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\"><sup><strong><sup>[66]</sup></strong></sup></a></p>\n\n<p>\n	Zira Hz. Peygamber (s.a.a) &ccedil;ok iyi biliyordu ki, k&acirc;firler ona karşı gelseler, onunla tartışıp ona savaş a&ccedil;salar da kendisinin ilah&icirc; mesajı iletmekten başka vazifesi yoktur ve insanların bu davet karşısındaki negatif veya pozitif her t&uuml;rl&uuml; tavrının hesabı Allah&rsquo;a aittir. &Ccedil;&uuml;nk&uuml; Allah, kullarının eylemlerini g&ouml;ren ve onlardan haberdar olandır.</p>\n\n<p>\n	&ldquo;Eğer seninle tartışmaya girerlerse de ki: &lsquo;Bana uyanlarla birlikte ben kendimi Allah&rsquo;a teslim ettim.&rsquo; Ehl-i Kitaba ve &uuml;mm&icirc;lere de: &lsquo;Siz de Allah&rsquo;a teslim oldunuz mu?&rsquo; de. Eğer teslim oldularsa doğru yolu buldular demektir. Yok, eğer y&uuml;z &ccedil;evirdilerse sana d&uuml;şen, yalnızca duyurmaktır. Allah kullarını &ccedil;ok iyi g&ouml;rmektedir.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\"><sup><strong><sup>[67]</sup></strong></sup></a></p>\n\n<p>\n	Hz. Peygamberin mantığında zora koşma, eziyet etme ve baskı yoktu. Bilakis, dostluk ve hoşg&ouml;r&uuml; ile davet sorumluluğunu yerine getiriyor ve ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&nbsp;&ldquo;Allah beni davet&ccedil;i olarak g&ouml;ndermiştir, eziyet eden ve zora koşan değil.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\"><sup><sup>[68]</sup></sup></a></p>\n\n<p>\n	O kendi yarenlerine daima <em>&ldquo;Kolaylaştırın, zorlaştırmayın ve m&uuml;jdeleyin, nefret ettirmeyin.&rdquo;</em><a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\"><sup><sup>[69]</sup></sup></a> buyuruyordu.</p>\n\n<p>\n	Eğer din hakkında konuşup insanları Allah&rsquo;a ve onun hidayetine davet ediyorsanız, onları nefret ettirecek şeyler yapmayın ve onları dinden soğutup uzaklaştıracak şeyler s&ouml;ylemeyin: &ldquo;İnsanlarla Allah&rsquo;ları hakkında konuştuğunuzda, onları nefret ettirecek ve onlara zorluk &ccedil;ıkaracak şeyler s&ouml;ylemeyin.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\"><sup><sup>[70]</sup></sup></a></p>\n\n<p>\n	Rahmet Peygamberi (s.a.a), hoşg&ouml;r&uuml; ve tatlılıkla insanları kendisine ve hakka cezbetti. Bir bedev&icirc; Arap Peygamberimizin (s.a.a) yanına gelmişti ve ondan bir şey istedi. Hz. Peygamber de ona bir şey verdi, ancak bedev&icirc; verilen şeye razı olmadı. Nank&ouml;rl&uuml;k edip haddini aştı. Peygamberimizin yanındakiler sinirlendiler. Bedev&icirc;ye doğru hamle edecekken Hz. Peygamber sakin olmaları i&ccedil;in onlara işaret etti. Sonra bedev&icirc;yi evine g&ouml;t&uuml;rd&uuml;, bir miktar daha bir şeyler verdi ve ardından da <em>&ldquo;Razı oldun mu?&rdquo;</em> diye sordu. Peygamberin yaşam koşullarını ve buna rağmen c&ouml;mertliğini yakından g&ouml;ren bedev&icirc; &ldquo;Evet, Allah hayrını versin.&rdquo; dedi. Y&uuml;ce Peygamberimiz ona ş&ouml;yle buyurdu: <em>&ldquo;Ashabımın yanında bana s&ouml;ylediklerinden dolayı onlar sana sinirlendiler. Sana karşı sakinleşmeleri i&ccedil;in bu razı oluşunu onların yanında da s&ouml;ylemeni isterim.&rdquo;</em> Bedev&icirc; kabul etti ve ertesi g&uuml;n Peygamberin (s.a.a) dediklerini aynen yaptı.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\"><sup><sup>[71]</sup></sup></a></p>\n\n<p>\n	Peygamber bu hoşg&ouml;r&uuml;s&uuml;yle hem onun yoldan &ccedil;ıkmasını &ouml;nledi, hem ashabını sakinleştirerek bedev&icirc;nin zarar g&ouml;rmesine mani oldu ve hem de ashabına insanları hidayet etmenin ve sapkınlıktan kurtarmanın yolunun d&uuml;şmanca davranıştan ve zorlamaktan ge&ccedil;mediğini &ouml;ğretti. Bilakis hidayet yolu, hikmetli davranış, g&uuml;zel &ouml;ğ&uuml;t ve iyilikle tartışmadır.</p>\n\n<p>\n	Allah Resul&uuml; (s.a.a) davet&ccedil;ileri ve el&ccedil;ileri &ccedil;eşitli şehirlere g&ouml;ndereceğinde, onlara insanları m&uuml;jdelemelerini, işleri kolaylaştırmalarını ve nefret ettirmeden ve dinden uzaklaştırmadan uyarmalarını tavsiye ederdi.</p>\n\n<p>\n	Tarih Peygamberimiz Hz. Muhammed Mustafa&rsquo;nın (s.a.a) Muaz b. Cebel&rsquo;i Yemen&rsquo;e davet&ccedil;i olarak g&ouml;nderirken buyurduklarını ş&ouml;yle kaydetmiştir:</p>\n\n<p>\n	&ldquo;Ey Muaz! İnsanlara m&uuml;jde ver, nefret ettirme ve işleri onlara kolaylaştır, zorlaştırma.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\"><sup><sup>[72]</sup></sup></a></p>\n\n<p>\n	İsl&acirc;m&rsquo;ı tebliğ i&ccedil;in gidiyorsun, işinin aslı insanları sevindirmek ve onları İsl&acirc;m&rsquo;a cezbetmektir. &Ouml;yle bir şey yap ki insanlar İsl&acirc;m&rsquo;ın meziyetlerini ve g&uuml;zelliklerini anlasınlar ve İsl&acirc;m&rsquo;a y&ouml;nelsinler. Peygamber Muaz&rsquo;a &ldquo;Uyarma&rdquo; dememiştir, zira insanları uyarmak Kur&rsquo;&acirc;n&rsquo;ın belirlediği programlardan birisidir. Hz. Peygamber&rsquo;in buyurduğu nokta şuydu: &ldquo;M&uuml;jde ver, nefret ettirme.&rdquo; İnsanları İsl&acirc;m&rsquo;dan nefret ettirip uzaklaştıracak bir şey yapma. Konuyu insanları İsl&acirc;m&rsquo;dan ka&ccedil;acak şekilde anlatma.</p>\n\n<p>\n	Mekke&rsquo;nin fethinden sonra, İsl&acirc;m&rsquo;ın y&uuml;ce Peygamberi (s.a.a) kabileleri İsl&acirc;m&rsquo;a davet etmek i&ccedil;in Mekke etrafındaki şehirlere ordular g&ouml;nderdi. Hz. Peygamber g&ouml;nderdiği şahıslara sadece davet etmeyi ve savaşmamalarını tavsiye etmiş ve insanların kendi se&ccedil;imleriyle İsl&acirc;m&rsquo;a girmelerini istemiştir. Bu şahıslardan birisi, Ben&icirc; Cezime kabilesine g&ouml;nderilen Halid b. Velid idi. Halid, Peygamber&rsquo;in tavsiyesine uymadı ve silahını yere bırakmalarına ve teslim olmalarına rağmen Ben&icirc; Cezime kabilesi efratlarının elini bağlatıp bazılarını da &ouml;ld&uuml;rd&uuml;. Haber Hz. Peygamber&rsquo;e (s.a.a) ulaştığında &ccedil;ok rahatsız oldu ve kıbleye y&ouml;nelip ş&ouml;yle buyurdu: <em>&ldquo;Allah&rsquo;ım! Ben Halid&rsquo;in yaptığından sana sığınıyorum.&rdquo;</em> Hz. Peygamber Ben&icirc; Cezime kabilesinin g&ouml;nl&uuml;n&uuml; almak ve başlarına geleni telafi etmek i&ccedil;in para vererek Hz. Ali&rsquo;yi (a.s) g&ouml;nderdi. Hz. Ali (a.s) onlara merhametle yaklaşıp g&ouml;n&uuml;llerini aldı, &ouml;ld&uuml;r&uuml;lenlerin kan parasını kan sahiplerine verdi ve diğer zararlarını karşıladı. Arta kalan parayı da kabilenin g&ouml;nl&uuml;n&uuml; aldığından emin olmak i&ccedil;in aralarında taksim etti. Hz. Ali (a.s) Peygamber&rsquo;in yanına geri d&ouml;nd&uuml;ğ&uuml;nde yaptıklarının raporunu verdi. Hz. Peygamber &ouml;yle sevindi ki ona ş&ouml;yle buyurdu: &ldquo;Ey Ali! Yapmış olduğun iş yerinde ve &ccedil;ok g&uuml;zel bir işti.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\"><sup><sup>[73]</sup></sup></a></p>\n\n<p>\n	Baskı ve zorlamadan sakınmak, Hz. Peygamber&rsquo;in (s.a.a) sadece ashabına tavsiye ettiği bir davranış şekli değildi. &Uuml;lke reislerine g&ouml;nderdiği mektupta da kendisi aynı şekilde davranıyordu. Genel bir araştırmayla, Hz. Peygamber&rsquo;in (s.a.a) kabile ve &uuml;lke reislerine saygı ve merhametle davette bulunduğu ve onları savaşla ve zorlamayla tehdit etmediği g&ouml;r&uuml;lecektir. Allah Resul&uuml; (s.a.a) mektuplarında &ldquo;&hellip;kabul etmediğiniz takdirde, kabilenizin ve kavminizin g&uuml;nahı sizin &uuml;zerinizdedir.&rdquo; diyerek onları tehdit edip zorlamıyor, sadece uyarıyordu.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\"><sup><sup>[74]</sup></sup></a></p>\n\n<p>\n	<strong>D)</strong> İmam Ali&rsquo;nin (a.s) de mantığı, zorlamak ve baskı yapmak değildi. İmam Ali (a.s) insanın kendi yolunu se&ccedil;erken d&uuml;ş&uuml;ncesine, iradesine, istiklaline ve &ouml;zg&uuml;rl&uuml;ğ&uuml;ne saygı duyardı. İnsanların baskı ve zorla İsl&acirc;m&rsquo;ı kabul etmesini istemezdi. Kendi ecdadının doğru ve hak &uuml;zere olduklarını bilmesine rağmen evlatlarına yapmış olduğu tavsiyelerde onları ecdatlarının yolunu kabul edip etmemekte serbest bırakmıştı. İlk &ouml;nce onların yolunda hareket etmeyi tavsiye ederdi ve ardından da &ouml;zetle ş&ouml;yle buyururdu: Eğer bazı durumlarda atalarının s&uuml;nnetini ve yaptıklarını beğenmezsen &uuml;zerinde kendin d&uuml;ş&uuml;n ve araştır. Allah&rsquo;tan da sana bu araştırmada hidayet etmesini iste ki ş&uuml;phelerin i&ccedil;ine yuvarlanmayasın ve bilmeden d&uuml;şmanlık etmeyesin.</p>\n\n<p>\n	&ldquo;Bil ki oğulcağızım, vasiyetimden tutacağın şeylerin bence en sevimlisi, Allah&#39;tan &ccedil;ekinmen, Allah&#39;ın farzlarını yerine getirmen, senden &ouml;nce gelip ge&ccedil;en atalarının, ehlibeytinden temiz kişilerin yolunu tutmandır. Onlar, yaptıklarına dikkat ettiler, senin dikkat ettiğin gibi; onlar, işlediklerini d&uuml;ş&uuml;nd&uuml;ler; senin d&uuml;ş&uuml;nd&uuml;ğ&uuml;n gibi. Sonra onlar, i&ccedil;inden &ccedil;ıkamayacakları şeyleri bıraktılar, ş&uuml;pheli g&ouml;rd&uuml;klerinden vazge&ccedil;tiler. Ama onların yolunu tutmaz da nefsin, seni buna zorlarsa, iyice anlamak, iyice bilmek şartıyla bu yolu tut. Ş&uuml;phelere uymak, d&uuml;şmanlıklara başvurmak yoluyla değil. B&ouml;yle bir işe girişmeden &ouml;nce Allah&#39;tan yardım iste, rızasına mazhar olman, seni ş&uuml;pheye d&uuml;ş&uuml;recek her &ccedil;eşit fenalıkta bulunmaman, seni sapıklığa g&ouml;t&uuml;recek şeylerden kurtulman i&ccedil;in başarı dile. G&ouml;nl&uuml;n&uuml;n arılığa ulaştığına iyice inandın, aklın yattı, reyin/se&ccedil;imin o işte toplandı, b&uuml;t&uuml;n d&uuml;ş&uuml;ncelerin, bir tek d&uuml;ş&uuml;nce haline geldi mi de sana anlattıklarıma bak, onları hatırla. O iş, g&ouml;nl&uuml;ne hoş gelmez, g&ouml;r&uuml;ş&uuml;ne, d&uuml;ş&uuml;ncene uygun olmazsa bil ki geceleyin g&ouml;z&uuml; g&ouml;rmeyen deve gibi bilmeden adım atıyorsun, karanlıklara dalıyorsun. Dini dileyen kişinin bilmeden adım atması, hakla batılı birbirine karıştırması caiz olamaz; bu &ccedil;eşit şeyden el &ccedil;ekmek daha doğrudur; oğulcuğum, vasiyetimi iyi anla.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\"><sup><sup>[75]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s), &uuml;lke siyas&icirc; a&ccedil;ıdan en zor durumundayken dahi insanların zorla kendisine uymasını istemedi ve Muaviye ile yapacağı savaşta onları katılıp katılmama konusunda &ouml;zg&uuml;r bıraktı. T&uuml;m savaşlarında insanların orduya katılma veya karışmama konusunda se&ccedil;imi kendilerinin yapması i&ccedil;in onları &ouml;zg&uuml;r bıraktı. İnsanlar ona itaat etme konusunda biat ettikleri halde, Muaviye ile savaşmak i&ccedil;in hi&ccedil; kimseyi zorla kendi yanında g&ouml;t&uuml;rmedi. Ş&ouml;yle buyurmuştu:</p>\n\n<p>\n	&ldquo;Yaşamayı seviyorsunuz; ben de istemediğiniz şeye sizi zorlayamam.&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\"><sup><sup>[76]</sup></sup></a></p>\n\n<p>\n	Başka bir nakilde İmam, Medine&rsquo;de ordudan ka&ccedil;ıp Muaviye&rsquo;ye katılanlar y&uuml;z&uuml;nden rahatsız olan ve &ccedil;are arayan komutanı Sehl b. Huneyf el-Ensar&icirc;&rsquo;ye mektubunda ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;Yanında olan, idaren altında bulunan kişilerin bir kısmının birer birer Muaviye&#39;ye katıldığını haber aldım. Onların gitmesiyle sana uyanların sayısının azaldığına, onların yardımından mahrum kaldığına hayıflanma. Onların hidayetten ve haktan ka&ccedil;arak k&ouml;rl&uuml;ğe ve bilgisizliğe sığınarak gitmeleri, onlara sapıklığa d&uuml;şmek bakımından yeter bir bel&acirc;dır. Senin i&ccedil;in de onlardan kurtulmak bakımından adeta şifadır.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\"><sup><sup>[77]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s), Abdullah ibn Abbas&rsquo;ın yerine Fars b&ouml;lgesine vali olarak atadığı Ziyad ibn Ebih&rsquo;e sertlikten ve zorlamadan uzak durmasını emretmiştir:</p>\n\n<p>\n	&nbsp;&ldquo;Adaleti icra et ve zul&uuml;mden sakın; zira zul&uuml;m, halkı avare eder ve adaletsizlik, kılıcı kınından &ccedil;eker.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\"><sup><sup>[78]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s), Malik Eşter&rsquo;e de yazdığı emirnamede baskı ve zorlamadan sakınmasını emretmiş ve zorlamaktan sakınan rehbere halkın itimat edeceğini buyurmuştur:</p>\n\n<p>\n	&ldquo;Bil ki halkı valiye itimat etmeye cezbeden, onlara ihsanda bulunmak, vergilerini d&uuml;ş&uuml;rmek ve vazifeleri olmayan işlere zorlamamaktan başka bir şey değildir.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\"><sup><sup>[79]</sup></sup></a></p>\n\n<p>\n	Zorlamak, &ouml;ğrencinin eğitmenine karşı beslediği h&uuml;sn-&uuml; zannı, su-i zanna d&ouml;n&uuml;şt&uuml;r&uuml;r ve nefret etmek ve eğitmene muhalefetten başka hi&ccedil;bir sonucu yoktur. Bazen İmam&rsquo;ın kontrol&uuml; altında olan b&ouml;lge halkı bir işi yapmak istiyorlardı ve bundan dolayı sorumlu olan validen h&uuml;k&uuml;met kararı istiyorlardı. Vali de İmam&rsquo;a mektup yazıp h&uuml;k&uuml;met kararı istediğinde İmam ş&ouml;yle buyuruyordu:</p>\n\n<p>\n	&ldquo;Ben hi&ccedil; kimseyi, yapmak istemediği bir şeye zorlamam.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\"><sup><sup>[80]</sup></sup></a></p>\n\n<p>\n	İmam yukarıdaki c&uuml;mleyi Kurze ibn Ka&rsquo;b&rsquo;ın yazmış olduğu mektubun cevabında buyurmuştur. Kurze mektubunda ş&ouml;yle yazmıştı: &ldquo;Halk yanıma gelip eski bir nehirlerinin olduğunu ve b&ouml;lgelerinin yeşermesi i&ccedil;in yeniden kazılması gerektiğini s&ouml;yl&uuml;yorlar. Sizin b&ouml;yle bir emri vermeniz i&ccedil;in bana rica ediyorlar.&rdquo; İmam da cevabında yukarıdaki c&uuml;mleyi buyurmuş ve ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;Onları davet et ve birlikte meşveret edin. Eğer durum dedikleri gibiyse, &ccedil;alışmak isteyenlere izin ver. İşin sonucu da (su ile dolmuş nehir de) o işte &ccedil;alışanlarındır&hellip;&rdquo;</p>\n\n<p>\n	Şimdiye kadar nakledilenlerden anlaşılmıştır ki, hem Kur&rsquo;&acirc;n&rsquo;ın mantığı, hem Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nneti ve hem de İmam Ali&rsquo;nin (a.s) ve diğer imamların s&uuml;nneti, &ouml;zellikle inan&ccedil; konularında baskı ve zorlamadan sakınmaktır. Aynı şekilde baskı ve zorlama, insanı &ouml;zg&uuml;r ve se&ccedil;im hakkı bulunan bir varlık olarak g&ouml;ren insanbilim temellerine terstir.</p>\n\n<p>\n	Zikredilenler, insanı itaatk&acirc;r ve inan&ccedil;lı yapma konusunda baskı ve zorlamanın yasak oluşu hakkındaki delillere genel bir bakıştır. Elbette bu deliller, dini tebliğ etmeye ve teklif yaşından sonrasına y&ouml;neliktir. Ancak eğitim hakkında ve &ouml;zellikle k&uuml;&ccedil;&uuml;k yaşlara y&ouml;nelik eğitimde Hz. Peygamberin şu hadisine istinat edilebilir:</p>\n\n<p>\n	&ldquo;Evlat (ilk) yedi yıl efendidir, (ikinci) yedi yıl k&ouml;ledir&hellip;&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\"><sup><sup>[81]</sup></sup></a></p>\n\n<p>\n	Peygamber&rsquo;in (s.a.a) bu buyruğuna g&ouml;re, &ccedil;ocuk ilk yedi yılda efendidir ve efendiliğin gereği de onun &ouml;zg&uuml;r olmasıdır. Bu yıllar i&ccedil;inde ona bir şey emredilmez ve bir şeyden men edilmez, baskı ve zorla bir şeyi yapmaya veya yapmamaya mecbur bırakılmaz. &Ouml;yleyse bu yaşlardaki &ccedil;ocukların eğitiminde onları zorlamak yasaktır. Ancak ikinci yedi yıl, Peygamber&rsquo;in buyruğuna g&ouml;re k&ouml;lelik; (bir şeyi yapması veya yapmaması i&ccedil;in) izin alması gereken yıllarıdır. Zira k&ouml;leliğin gereği budur.</p>\n\n<p>\n	Bu y&ouml;ntemi beyan etmekteki kastımız, eğitimin genelinde baskı ve zorlamayı kabul etmememiz değildir. Kastımız, eğitime h&acirc;kim olan ruhun baskı ve zorlamadan uzak olması gerektiğidir. İster istemez bazı durumlarda bu y&ouml;ntemi de kullanmak gerekmektedir.</p>\n\n<p>\n	İsl&acirc;m genel olarak hi&ccedil; kimseye mutlak bir &ouml;zg&uuml;rl&uuml;k vermemektedir. &Ouml;ğrenciyi kendi haline bırakmak da, hatta gerekli olan durumlarda onu zorlamamak da aklın kabul edebileceği bir y&ouml;ntem değildir. Kısas, diyet, hadler ve İsl&acirc;m şeriatındaki diğer h&uuml;k&uuml;mlerin ve hatta dindar olmayan toplumlardaki h&uuml;k&uuml;m ve kanunların varlığı, bireylerin &ouml;zg&uuml;rl&uuml;klerinin sınırları olduğuna ve fertlerin eğitiminde zorlamaya izin verilmesine işaret etmektedir.</p>\n\n<p>\n	Başka bir ifadeyle, bireyin eğitiminde birinci ilke se&ccedil;iminde &ouml;zg&uuml;r olmasıdır. Ancak birey &ouml;zg&uuml;r se&ccedil;imiyle ilah&icirc; hidayet yolundan &ccedil;ıkıp kendisine ve toplumuna zarar verecek ortamı yaratması durumunda &ouml;zg&uuml;rl&uuml;ğ&uuml; kısıtlanır. İsl&acirc;m b&ouml;ylesi durumlarda ebeveyne ve eğitmenlere, &ccedil;ocuğu zorlayarak ve hatta ona bedensel ceza vererek yanlış yoldan d&ouml;nd&uuml;r&uuml;p kurtarmaya izin vermiştir.</p>\n\n<h2>\n	2- Zorlamanın Tatsız Sonu&ccedil;ları</h2>\n\n<p>\n	Aslında eğitim, bireyin kendi isteği ve i&ccedil;sel motivasyonu olmadan ger&ccedil;ekleşmez. Eğitim sanatı, tehdit, baskı ve zorlamayla bireyin eğitimi değil, tamamen &ouml;ğrencinin, kendisini eğitmen ile eğitmek ve problemlerini gidermek istemesidir. Eğitim yolundaki engeller, g&uuml;&ccedil; kullanılarak ortadan kaldırılabilir. Ancak bireyler zorlanarak eğitim yoluna &ccedil;ekilemez ve iman kalplerine zorlayarak yerleştirilemez. Bireyin kendisi istemeli ve eğitim i&ccedil;in işbirliği yapmalıdır ki hem kendisindeki ve hem de eğitimi kabul etmesi karşısındaki engeller ortadan kaldırılabilsin. İnsanları diktat&ouml;rce davranışlarla kendine yol arkadaşı edebilirsin, ancak b&ouml;yle bir hareket fıtrata uygun eğitim değildir ve zaten eğitim &ouml;n&uuml;ndeki en ciddi engeller olan nifaka ve k&uuml;fre neden olur.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\"><sup><sup>[82]</sup></sup></a> Baskı ve zorlama eğitim a&ccedil;ısından k&ouml;t&uuml; sonu&ccedil;lar doğurur. Şimdi bunlardan birka&ccedil;ına değineceğiz.</p>\n\n<h3>\n	2-1 Eğitilmemek</h3>\n\n<p>\n	Genel bir bakışta, baskı ve zorlamanın ilk ve en b&uuml;y&uuml;k sonucunun eğitilmemek olduğu s&ouml;ylenebilir. Eğitmenin baskı ve zorlama y&ouml;ntemini kullanmaktaki amacı, &ouml;ğrenciyi eğitmek ve onu hidayet yoluna sokmaktır. H&acirc;lbuki bu y&ouml;ntem tam ters etki yapmaktadır ve aslında kendisi eğitim &ouml;n&uuml;ndeki bir engeldir. Zira insan, &ouml;zg&uuml;r bir ruha sahip olduğu i&ccedil;in diktat&ouml;rl&uuml;ğ&uuml;, baskı ve zorlamayı kabul etmemekte ve bunlara tepki g&ouml;stermektedir. Diğer taraftan zorlamaya dayalı bir eğitim insan tabiatına ters olduğundan dolayı bu, onun eğitilmesini engellemektedir.</p>\n\n<p>\n	&ldquo;Eğitimin insanın tabiatıyla kaynaşması gerekir ve fıtratıyla bir olmalıdır. &lsquo;Dışarıdan&rsquo; olan her &ccedil;eşit eğitim ve &ouml;ğrencinin tabiatıyla ve fıtr&icirc; i&ccedil;sel motivasyonuyla uyumlu olmayan her &ccedil;eşit kural, başarısızlıkla sonu&ccedil;lanacaktır.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\"><sup><sup>[83]</sup></sup></a></p>\n\n<p>\n	Yani eğitmen tarafından &ouml;ğrenciye dışarıdan zorlanan ve onun fıtrat ve i&ccedil;sel istekleriyle uyumlu olmayan her &ccedil;eşit eğitim, başarısız olacaktır. Zira ger&ccedil;ekten kabul edilmiş olmayacaktır. Kabul edilmiş olsa bile bu, y&uuml;zeysel olacaktır.</p>\n\n<p>\n	Eğitmek, &ouml;ğrencinin kalbinde inan&ccedil; oluşturmak ve ona imanı yerleştirmektir. Şehit Mutahhar&icirc;&rsquo;nin bu konudaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir: &ldquo;İman ve inan&ccedil; baskıyla oluşturulmaz, sevgi ve aşk baskıyla oluşturulmaz, i&ccedil;sel temay&uuml;ller baskıyla oluşturulmaz&hellip; Evet, birisi &lsquo;filancayı seviyorum&rsquo; diye yalan s&ouml;yleyene kadar d&ouml;v&uuml;lebilir. Ancak eğer d&uuml;nyanın t&uuml;m sopalarını sırtında kırsan dostluk oluşur mu? B&ouml;yle bir şeyin ger&ccedil;ekleşmesi imk&acirc;nsızdır. Bunun başka bir yolu var. Yolu hikmet ve g&uuml;zellikle nasihattir, yolu g&uuml;zellikle m&uuml;cadeledir.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\"><sup><sup>[84]</sup></sup></a></p>\n\n<p>\n	İmam Ali (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;İlah&icirc; delil ve h&uuml;ccetler, baskı ve zorla oluşturulmaz.&rdquo;</p>\n\n<p>\n	İmam bir c&uuml;mleyi devamlı s&ouml;ylerdi: <em>&ldquo;Beni kaybetmeden &ouml;nce sorun bana.&rdquo;</em> Bir seferinde, Yahud&icirc;nin biri terbiyesizce İmam&rsquo;a itiraz etti ve hi&ccedil;bir şey bilmeyen ama iddialı biri olduğunu s&ouml;yledi. İmam&rsquo;ın yarenleri ona karşı gelmek i&ccedil;in davrandıklarında, onları bu hareketlerinden men etti ve ş&ouml;yle buyurdu: <em>&ldquo;Onu bırakın ve acele etmeyin. Zira ilah&icirc; h&uuml;ccetler zorla ikame edilmez ve ilah&icirc; deliller zorla ispat edilmez.&rdquo;</em> Eğer ilah&icirc; h&uuml;ccetleri ikame etmek istiyorsanız, yolu yumuşaklık ve hoşg&ouml;r&uuml;d&uuml;r. Zira iş, kalp ve d&uuml;ş&uuml;nceyledir. Sonra İmam ş&ouml;yle buyurdu: <em>&ldquo;Her ne sorun varsa sor ve ben cevap vereyim.&rdquo;</em> Yahud&icirc; sorusunu sordu ve İmam da cevap verdi. Yahud&icirc; aldığı cevabın doğru olduğunu tasdik i&ccedil;in de başını sallıyordu. Sonunda kelime-i şahadeti s&ouml;yledi ve M&uuml;sl&uuml;man oldu.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\"><sup><sup>[85]</sup></sup></a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Eğer İmam yarenlerini sakinleştirmeseydi ve onlar o Yahud&icirc;&rsquo;yi kızarak ve d&ouml;verek yerine oturtsalardı, asla M&uuml;sl&uuml;man olmamakla birlikte, İsl&acirc;m&rsquo;dan, M&uuml;sl&uuml;manlardan ve İmam&rsquo;dan nefret edecekti ve onlara karşı kalbinde kin besleyecekti.</p>\n\n<p>\n	Eğitim, eğitmenin programlarının &ouml;ğrencinin kalbinde kabul&uuml;yle ger&ccedil;ekleşir. Eğer kalbin b&ouml;yle bir rağbeti olmazsa ve programlara ilgisiz davranılırsa sonuca ulaşmayacaktır. Zira kalbe baskı ve zorlama olursa, k&ouml;rleşir ve programın g&uuml;zelliklerini ve faydalarını anlamaz. Bu n&uuml;kte, zarif bir psikolojik tespittir ve bunu bin d&ouml;rt y&uuml;z yıl &ouml;nce İmam Ali (a.s) a&ccedil;ık&ccedil;a dile getirmiştir: &quot;Kalplerin ilgi, ikbal ve ayrılık halleri vardır. &Ouml;yleyse ilgi ve ikbal hallerinde onları ele ge&ccedil;irin (yani kalbin temay&uuml;l&uuml;n&uuml; artırın ve onu zorlamayın). Zira kalp zorlanırsa k&ouml;rleşir (ve bu durumda anlayış ve kabulden yoksun kalır).&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\"><sup><sup>[86]</sup></sup></a></p>\n\n<h3>\n	2-2 İzzet-İ Nefsin Tezyifi</h3>\n\n<p>\n	Zorlamanın sonu&ccedil;larından birisi de bir t&uuml;r aşağılanma duygusundan kaynaklanan izzet-i nefsin tezyifi, yani gururun kırılması olabilir. Bazı durumlarda bireyin duygularına, inan&ccedil;larına ve temay&uuml;llerine dikkat edilmezse, &ouml;ğrencinin nadiren se&ccedil;me hakkı olsa ve kendinden g&uuml;&ccedil;l&uuml;ler tarafından bazı işleri kabul etmeye mecbur bırakılsa, kendine g&uuml;ven duygusu zayıflar ve bir &ccedil;eşit boşluk, beyhudelik ve işe yaramazlık hissine du&ccedil;ar olur. Eğer bu duygular şiddetlenirse, aşağılık kompleksiyle sonu&ccedil;lanır.</p>\n\n<p>\n	Kendini k&uuml;&ccedil;&uuml;k g&ouml;rme, kendine g&uuml;vensizlik, birine bağımlılık ve k&ouml;r&uuml; k&ouml;r&uuml;ne itaat etmek de baskı ve zorlamanın sonu&ccedil;larındandır. Devamlı baskı altında olan, karar verme ve se&ccedil;im cesareti ve izni olmayan ve baskı değneğini devamlı başının &uuml;st&uuml;nde g&ouml;ren bir insan, hayat neşesini kaybeder ve sonunda hayata k&uuml;ser.</p>\n\n<h3>\n	2-3 Nifak Ve İkiy&uuml;zl&uuml;l&uuml;k</h3>\n\n<p>\n	Zorlama, nifak ve ikiy&uuml;zl&uuml;l&uuml;k isminde tehlikeli sonu&ccedil;ları da beraberinde getirebilir. Birey kendi isteği olmadığı halde zorlama nedeniyle bir işi kabul ettiği i&ccedil;in nifak tehlikesine d&uuml;şebilir. Zira bir taraftan kendi isteklerinden, eğilimlerinden ve inan&ccedil;larından vazge&ccedil;ememektedir, diğer taraftan da kendisini mecbur bırakan g&uuml;&ccedil; karşısında direnememektedir. Bundan dolayı nifaka y&ouml;nelecektir. Ne zaman kendisini kontrol altında tutan eğitmeni uzakta g&ouml;rse, hırsla zorla men edildiği şeyi yapacaktır. Ancak eğitmeninin yanında kendini halis itaatk&acirc;r ve programları uygulamaya hazır biri gibi g&ouml;sterecektir.</p>\n\n<h3>\n	2-4 Misilleme Girişimi</h3>\n\n<p>\n	Eğitmene misilleme girişimi de zorlamanın başka bir sonucu olarak karşımıza &ccedil;ıkabilmektedir. Zira insan ruhu, baskı ve zorlama karşısında sınırlı derecede direnebilmektedir. Eğer zorlama, insan ruhunun direnebileceği sınırı ge&ccedil;erse, &ouml;ğrenci asileşir ve eğitmene itaat etmez, yardımcı olmaz ve işbirliği yapmaz. Eğer g&uuml;c&uuml; yetiyorsa eğitmenine karşı a&ccedil;ık&ccedil;a direnir ve ona eziyet etme girişiminde bulunur. Eğer g&uuml;c&uuml; yetmiyorsa, gizli olarak intikam almaya ve işleri bozmaya &ccedil;alışır.</p>\n\n<h3>\n	2-5 K&ouml;t&uuml;l&uuml;ğ&uuml; &Ouml;ğrenme</h3>\n\n<p>\n	Eziyet g&ouml;ren ve baskı ve zorlama altında olan &ouml;ğrenci, aynı zamanda kendi eli altındakilere zorbalık ve zul&uuml;m yapmayı da &ouml;ğrenir. Zira eğitmenler, &ouml;ğrenciler i&ccedil;in her zaman pratikte modeldirler. Eğitmenlerin sergilediği her t&uuml;rl&uuml; davranış, &ouml;ğrencilere aynı şekilde intikal edebilir.</p>\n\n<h2>\n	&Ouml;zet</h2>\n\n<p>\n	Zararlı y&ouml;ntemlerden &uuml;&ccedil;&uuml;nc&uuml;s&uuml; baskı ve zorlamadır. Baskı ve zorlamanın kanun koyucu a&ccedil;ısından yasak oluşunu aşağıdaki delillerle beyan edebiliriz:</p>\n\n<p>\n	1- Ayet ve hadisler. İnsanın en belirgin &ouml;zelliklerinden birisi, &ouml;zg&uuml;r ve se&ccedil;me hakkına sahip oluşudur. Bireye baskı yapmak ve zorlamak, ona bahşedilmiş ilah&icirc; hediyeden mahrum bırakmaktır ve bu şeriat ve geleneklerin zıddı bir davranıştır.</p>\n\n<p>\n	2- Kur&rsquo;&acirc;n-ı Kerim&rsquo;in a&ccedil;ık ayetine g&ouml;re, ilah&icirc; s&uuml;nnet insana imanı ve din&icirc; inancı zorla ve baskıyla kabullendirmek değildir. Bu nokta Kur&rsquo;&acirc;n&rsquo;ın <strong>&ldquo;Dinde zorlama yoktur&hellip;&rdquo;</strong><a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\"><sup><sup>[87]</sup></sup></a> gibi bir&ccedil;ok ayetinde g&ouml;r&uuml;lmektedir.</p>\n\n<p>\n	3- Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) s&uuml;nnetinde ve pratik yaşantısında da baskı ve zorlama olmadığını g&ouml;rmekteyiz. Y&uuml;ce İsl&acirc;m Peygamberi&rsquo;nin insanlara ve toplumun değişik sınıflarına davranışını ve ahl&acirc;kını anlatan ayet ve hadislerde bu konuya a&ccedil;ık&ccedil;a işaret edilmiştir. Bu b&ouml;l&uuml;mde bunlardan bazılarına değindik.</p>\n\n<p>\n	4- İmam Ali&rsquo;nin (a.s) mantığı da baskı ve zorlamayı terk etmek y&ouml;n&uuml;ndedir. İmam&rsquo;ın halkla olan diyaloglarından ve valilerine yazdığı emirnamelerden bazılarını, bu konuyu teyit etmesi a&ccedil;ısından yine bu araştırmada zikrettik.</p>\n\n<p>\n	Eğitim i&ccedil;in kullanılan bu y&ouml;ntemin en bariz sonucu &ouml;ğrenciyi eğitememektir. Zira eğitmek, eğitim programıyla eğitilebileceğine dair &ouml;ğrencide inan&ccedil; oluşturmaktır. Baskı kurarak ve zorlayarak kalpte inan&ccedil; oluşturulamaz. Buna ilave olarak, aşağılık kompleksi, kendini k&uuml;&ccedil;&uuml;k g&ouml;rme, kendine g&uuml;vensizlik, birine bağlılık, k&ouml;r&uuml; k&ouml;r&uuml;ne itaat, nifak ve ikiy&uuml;zl&uuml;l&uuml;k ve intikam ve misilleme girişimi de baskı ve zorlamanın yol a&ccedil;acağı zararlardan bazılarıdır.</p>\n\n<p>\n	<br clear=\"all\" />\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- Muhsin Fermehin&icirc; Ferahan&icirc;, Ferheng-i Tavsif&icirc;yi Ulum-i Terbiyet&icirc;, s.369.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a>- Behruz Refik&icirc;, Arayi Danişmendan-i Muselman Der Talim ve Terbiyet ve Mebaniyi An, c. 3, s. 272.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a>- Hucurat, 13.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a>- Maide, 8.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a>- Enam, 152.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a>- Nisa, 58.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a>- Nisa, 135.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a>- Zuhruf, 65. Şuara, 227. Sebe, 42. Yunus, 52.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a>- &Ouml;zel delillerden kasıt, eğitmenlerin ve ebeveynin &ouml;ğrencilere ve &ccedil;ocuklarına adaletli ve insaflı davranması hakkında nakledilen rivayetlerdir.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a>- Sunenu İbn Mace, c. 2, Babu&rsquo;l-Edeb, 3. Bab, s. 1210, 3668. Hadis.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a>- Sahih-i Buhar&icirc;, c. 3 ve 4, s. 318, 518. Bab.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a>- Kenzu&rsquo;l-Ummal, c. 16, 45350. Hadis.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a>- A.g.e, 45957. Hadis.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a>- A.g.e, 45358. Hadis.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a>- A.g.e, 45347. Hadis.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a>- A.g.e, 45348. Hadis.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a>- Biharu&rsquo;l-Envar, c. 104 s. 93, 16. Hadis.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a>- Kenzu&rsquo;l-Ummal, c. 16, 45400. Hadis.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a>- A.g.e, 45346. Hadis.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\">[20]</a>- Biharu&rsquo;l-Envar, c. 74, s. 78, 74. Hadis.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\">[21]</a>- Zuhruf, 65.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\">[22]</a>- Et-Tıflu fi&rsquo;ş-Şeriati el-İsl&acirc;miyye ve Menhecu et-Terbiyyeti en-Nubuvve, Suham Mehdi Cabbar, s. 465.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\">[23]</a>- Vesailu&rsquo;ş-Şia, c. 15, s. 204, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\">[24]</a>- Kenzu&rsquo;l-Ummal, c. 15, s. 296, 44559. Hadis. &Ccedil;ocuğa ortamı hazırlamak i&ccedil;in şu esere m&uuml;racaat ediniz: Seyyid Ali H&uuml;seyn&icirc;zade, &Ccedil;ocuk Terbiyesi, Medrese ve &Uuml;niversite Araştırma Kuruluşu, Kum 1380, s. 31-50.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\">[25]</a>- Mustedreku&rsquo;l-Vesail, c. 15, s. 172, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\">[26]</a>- El-Muhaccetu&rsquo;l-Beyza fi Tehzibi&rsquo;l-İhya, c. 4, s. 161.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\">[27]</a>- El-Muhaccetu&rsquo;l-Beyza fi Tehzibi&rsquo;l-İhya, c. 4, s. 162. &ldquo;Allah Resul&uuml;&rsquo;n&uuml;n s&uuml;k&ucirc;tu d&ouml;rt şey &uuml;zereydi: Hilim, dikkat, takdir ve tefekk&uuml;r. Onun takdiri ise, halka eşit şekilde bakması ve onların s&ouml;z&uuml;ne eşit şekilde kulak veriyordu.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\">[28]</a>- Kenzu&rsquo;l-Ummal, c. 16, 45417. Hadis.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\">[29]</a>- Alak, 6 ve 7.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\">[30]</a>- Mearic, 19 ve 21.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\">[31]</a>- Yusuf, 7 ila 10.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\">[32]</a>- Yusuf, 8.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\">[33]</a>- Molla Ahmed Nerak&icirc;, Miracu&rsquo;s-Saadet, s. 347.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\">[34]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 10812. Hadis.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\">[35]</a>- Miracu&rsquo;s-Saadet, s. 347 ve 349.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\">[36]</a>- Usul-u Kafi, c. 2, s. 306, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\">[37]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 1017. Hadis.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\">[38]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 782. Hadis. Başka bir hadiste de ş&ouml;yle buyurmaktadır: &ldquo;Haset kimse, bedeni sağlıklı olsa bile her zaman hastadır.&rdquo; Gurer, 1963. Hadis.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\">[39]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 1586. Hadis. İmam Cafer Sadık&rsquo;tan (a.s) aynı konuda ş&ouml;yle nakledilmiştir: &ldquo;Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurmuştur: &hellip;İnsanların en az lezzet alanı haset kimselerdir&hellip;&rdquo; Men La Yehzarahu&rsquo;l-Fakih, c. 4, s. 397, 5840. Hadis.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\">[40]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 1520. Hadis.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\">[41]</a>- Gureru&rsquo;l-Hikem ve Dureru&rsquo;l-Kelim, 2931. Hadis.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\">[42]</a>- Hasedin nedenleri hakkında daha fazla bilgi sahibi olmak i&ccedil;in, Miracu&rsquo;s-Saadet, 351 ila 353. Camiu&rsquo;s-Saadet, c. 2, s. 192 ila 208. El-Mehecetu&rsquo;l-Beyza, c. 5, s. 320 ila 350. Edebu&rsquo;d-Dunya ve&rsquo;d-Din, s. 481 ila 491.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\">[43]</a>- Hoşdarhayi Terbiyet&icirc;, s. 105.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\">[44]</a>- Tefsir-i Ayyaş&icirc;, c. 2, s. 166, 2. Hadis. Aynı rivayet Biharu&rsquo;l-Envar&rsquo;da az farklılıklar nakledilmiştir. C. 74, s. 78, 74. Hadis.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\">[45]</a>- Muteaddi, etkisi ger&ccedil;ekleştirenle sınırlı olmayıp başka bir şeye veya kişiye de sirayet eden eylem kipine denir.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\">[46]</a>- Lazım, etkisi sadece işleyenle sınırlı olan eylem kipine denir.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\">[47]</a>- Perveriş-i İ&rsquo;timad bi-Nefs der Kudekan, Glen Stenhouse, Bahar Melek&icirc; terc&uuml;mesi, s. 59 ve 60.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\">[48]</a>- İnzibat-ı Bedune Eşk, Rudolf Dreikurs ve Pearl Cassell, Discipline Without Tears, Minu Vasik&icirc; ve Meryem Dadaşzade terc&uuml;mesi, s. 28.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\">[49]</a>- İnsan, 3.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\">[50]</a>- Fussilet, 17.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\">[51]</a>- İsra, 15.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\">[52]</a>- Kehf, 29.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\">[53]</a>- İnsan, 2.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\">[54]</a>- Kehf, 7.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\">[55]</a>- M&uuml;ddessir, 38.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\">[56]</a>- Saffat 24.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\">[57]</a>- Enbiya, 23. Daha fazla bilgi i&ccedil;in: İnsan Ez Didgah-i İsl&acirc;m, s. 105 ila 137.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\">[58]</a>- El-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, Allame Muhammed H&uuml;seyin Tabataba&icirc;, c. 2, s. 342.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\">[59]</a>- Yunus, 99.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\">[60]</a>- Gaşiye, 21 ve 22.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\">[61]</a>- Kaf, 45.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\">[62]</a>- Hud, 28.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\">[63]</a>- El-Mizan fi Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, Allame Muhammed H&uuml;seyin Tabataba&icirc;, c. 10, s. 206.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\">[64]</a>- Hasan b. Fazl Tabers&icirc;, Mekarimu&rsquo;l-Ahl&acirc;k, s. 11.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\">[65]</a>- &Acirc;l-i İmran, 159.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\">[66]</a>- Enam, 104.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\">[67]</a>- &Acirc;l-i İmran, 20.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\">[68]</a>- Kenzu&rsquo;l-Ummal, c. 3, s. 33, 5328. Hadis.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\">[69]</a>- Kenzu&rsquo;l-Ummal, c. 3, s. 37, 5360. Hadis.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\">[70]</a>- Kenzu&rsquo;l-Ummal, c. 3, s. 30, 5307. Hadis.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\">[71]</a>- Mustafa Dilşad Tahran&icirc;, Sireyi Nebev&icirc; (Mantık-ı Amel&icirc;), İkinci Defter, s. 29.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\">[72]</a>- Şehit Murtaza Mutahhar&icirc;, Seyri Der Sireyi Nebev&icirc;, Sadra 1367 baskısı, s. 209.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\">[73]</a>- İbn Hişam, Siret-i Resulullah, Refiuddin İshak b. Muhammed Hemedan&icirc; terc&uuml;mesi, Asgar Mehdev&icirc; tashihi, s. 905-908.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\">[74]</a>- Daha fazla bilgi i&ccedil;in, Mekatibu&rsquo;r-Resul, Ali Ahmed&icirc; Meyanec&icirc;.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\">[75]</a>- Nehcu&rsquo;l-Belağa, 31. Mektup.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\">[76]</a>- Nehcu&rsquo;l-Belağa, 208. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\">[77]</a>- Nehcu&rsquo;l-Belağa, 70. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\">[78]</a>- Nehcu&rsquo;l-Belağa, 476. Hikmet.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\">[79]</a>- Nehcu&rsquo;l-Belağa, 53. Mektup.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\">[80]</a>- Ahmed ibn Yahya ibn Babir Belazur&icirc;, Ensabu&rsquo;l-Eşraf, c. 2, s. 390.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\">[81]</a>- Biharu&rsquo;l-Envar, c. 104, s. 95, 42. Hadis. Hadisin tam metni: &ldquo;Evlat, (ilk) yedi yıl efendi (ve evin sahibidir), (ikinci) yedi yıl k&ouml;le (ve evin hizmetk&acirc;rıdır), (&uuml;&ccedil;&uuml;nc&uuml;) yedi yıl vezir (ve danışmandır). Eğer yirmi bir yaşına kadar onun huyundan ve ahl&acirc;kından razıysan ne &acirc;l&acirc;; değilsen terbiye etmeyi bırak. Zira sen Allah katında sorumluluğunu yerine getirdin.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\">[82]</a>- Mustafa Dilşad Tahran&icirc;, Mah-ı Mihrperver (Terbiyet Der Nehcu&rsquo;l-Belağa), Haneyi Endişeyi Cevan, Tahran 1378, s. 58.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\">[83]</a>- Abdulazim Kerim&icirc;, Zarar Oluşturan Eğitim, s. 62.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\">[84]</a>- Murtaza Mutahhari, Sireyi Nebev&icirc;, s. 225. C&uuml;mle sonundaki ayet: Nahl, 125.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\">[85]</a>- Murtaza Mutahhari, Sireyi Nebev&icirc;, s. 226. Sefinetu&rsquo;l-Bihar, c. 1, s. 586.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\">[86]</a>- Nehcu&rsquo;l-Belağa, 193. Hikmet.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\">[87]</a>- Bakara, 256.</p>\n	</div>\n</div>','İslâmî Eğitim Açısından Eğitimdeki Zararlı Yöntemler','','publish','closed','open','','islami-egitim-acisindan-egitimdeki-zararli-yontemler','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3336',0,'post','',0),(3337,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p>\n	&nbsp;</p>\n\n<p>\n	Dinlerin toplum sahnesindeki hayatiyetleri ve varlıkları bir yandan muhtevalarıyla ilgilidir, diğer yandan da sadakatle dine ve meşreplerine g&ouml;n&uuml;l vermiş, onun d&uuml;nyasını savunan, inancını yaymaya ve geliştirmeye &ccedil;alışan takip&ccedil;ilerine bağlıdır. B&ouml;yle olmasaydı dinlerden geriye hi&ccedil;bir şey kalmayacaktı. Ancak belki belirsiz kimi yazıtlar ve eskimiş kitaplar kadim kalıntılar olarak m&uuml;zelerde saklanacaktı. Yahut metinleri &ouml;nceki &ccedil;ağların edebiyatı olarak &uuml;niversitelerde araştırma konusu yapılacaktı. Tıpkı Yunan ve Mısır&rsquo;ın kadim mitolojileri gibi!</p>\n\n<p>\n	Dolayısıyla dinlerin toplumsal hayatını s&uuml;rd&uuml;rebilmesinin temel etkenlerinden biri, bu dinlere aşkla bağlı, azimli ve onu korumak i&ccedil;in canını vermeye hazır insanların varlığıdır.</p>\n\n<p>\n	Bu duygu bir dinin bağlılarında, dinin takip&ccedil;ileri bu dinde -telkin, alışkanlık, &ccedil;evre ve toplum terbiyesi veya d&uuml;ş&uuml;nce ve se&ccedil;im sonucunda- başka bir dinde veya dinsizlikte karşılarına &ccedil;ıkamayacak bir değer buldukları ve ona bağlanma zorunluluğu g&ouml;rd&uuml;kleri zaman meydana gelir.</p>\n\n<p>\n	Bir dine, meşrebe ve okula g&ouml;n&uuml;l verme ve bağlanma duygusunun nasıl ortaya &ccedil;ıktığı veya ortaya &ccedil;ıkabileceğinden bağımsız olarak &uuml;zerinde &ouml;zellikle d&uuml;ş&uuml;nmeye değer nokta, bireyin takip&ccedil;iler z&uuml;mresine girmesinin b&ouml;yle bir duygu ve inancın ortaya &ccedil;ıkmasından sonra olduğudur. A&ccedil;ıktır ki kişi bir dini kabul ettikten ve bağlandıktan sonra kendi dinine yabancı veya inan&ccedil;larına aykırı bilinen her okul ve ideolojiyi b&acirc;tıl sayar, onu ink&acirc;r ve reddeder, bu deruni ve fikri savaşta eğer iş harici m&uuml;cadeleye varırsa savunma veya saldırıya ge&ccedil;er.</p>\n\n<p>\n	Bundan dolayı genel olarak bakıldığında -istisnai durumlar g&ouml;rmezden gelinirse- daima halk kitlelerinin doğasında, bir dini kabul etme, diğer dinler ve okulların m&uuml;kemmel veya doğru olduklarını ink&acirc;r ya da en azından onlar hakkında bilgisiz olma durumu vardır.</p>\n\n<p>\n	Dinler arasında yapılan bu itikadi ve zihinsel, daha sonra da nesnel ve pratik kategorilendirme hi&ccedil;bir zaman eşit olmamış ve bu aynı seviyede olmama hali daima bir tek kriterde g&ouml;r&uuml;lmemiştir. Bazı dinlerin takip&ccedil;ileri kendilerini bir dine başka bir dinden daha yakın g&ouml;r&uuml;rler, kimisiyle barış i&ccedil;inde yaşar, kimisine ise hoşg&ouml;r&uuml; ve tolerans g&ouml;stermezler.</p>\n\n<p>\n	Bu duygu ve bu kategori sadece dinler arasında değildir. Aksine bu, bir dinin değişik mezheplerinin karşı karşıya gelmesinde de g&ouml;zlemlenebilir.</p>\n\n<p>\n	İnsanlık tarihi boyunca milletler ve milliyetler arasında baş g&ouml;stermiş &ccedil;oğu kanlı savaşlar, uzlaşmazlıklar ve inat&ccedil;ılıkların işte bu duygu ve inan&ccedil;ların sonucu olduğu şimdi daha iyi anlaşılabilmektedir. Bu arada beşeriyetin fikr&icirc;, sosyal vs. hareketlerini incelemeye ve uzlaşmazlıkları gidermek i&ccedil;in bir &ccedil;are d&uuml;ş&uuml;nmeye yahut kaydedilmiş birikim ve tecr&uuml;belere dayanarak d&uuml;nyaya, insana ve dine yeni bir bakış getirmeye &ccedil;alışan birtakım insanlar da bulunmaktadır.</p>\n\n<p>\n	Pl&uuml;ralizm, bu bakışlardan biridir. T&uuml;m inan&ccedil;lar, dinler, okullar, d&uuml;nya g&ouml;r&uuml;şleri ve meşreplere genişlik ve zenginlik kazandırmak; bunların tamamını zahiren değişik g&ouml;r&uuml;nmelerine ve hatta kalıcı &ccedil;elişkilerine rağmen birlik ve eşitlikle nihayete erdirmek; diğer t&uuml;m &ccedil;atışmalara, itikadi d&uuml;şmanlıklara ve din&icirc; m&uuml;nakaşalara son vermek, ya da mezheplerin sayısını ve anlayışların &ccedil;eşitliliğini a&ccedil;ıklamak isteyen bir bakış a&ccedil;ısıdır bu.</p>\n\n<p>\n	Burada pl&uuml;ralizme y&ouml;nelişin etkenlerini ve saiklerini inceleme niyetinde değiliz. &Ccedil;&uuml;nk&uuml; bu etkenler ve saikler uzlaşmaz ve &ccedil;elişik olabilirler. Aksine bu konudaki kasıt ve g&uuml;d&uuml;leri g&ouml;z ardı edip bu teoriyi &ouml;l&ccedil;&uuml;p bi&ccedil;meye ve onun bilimsel, pratik getirilerine odaklanmak ve Kur&rsquo;an&rsquo;ın penceresinden Kur&rsquo;an&icirc; sorgulamaya dair yargılamada bulunmak gerekir.</p>\n\n<p>\n	Bu makalede araştırmanın &ccedil;atısını, araştırmanın gerektirdiği alanları hesaba katarak yargı belirtme temeli &uuml;zerine kuracağız.</p>\n\n<h2>\n	Din&icirc; Pl&uuml;ralizm Bakış A&ccedil;ısıyla Kurtuluş</h2>\n\n<p>\n	B&uuml;t&uuml;n dinlerin d&uuml;ş&uuml;n&uuml;rlerinin zihnini meşgul eden sorunlardan biri, dinlerin &ccedil;okluğu, mezheplerin ve anlayışların &ccedil;eşitliliğidir.</p>\n\n<p>\n	Bu konuda d&uuml;ş&uuml;nce ehlinin aklına takılan soru, acaba sadece belli bir dine inananların mı kurtuluşa ereceğidir. Acaba hakikate ulaşmak i&ccedil;in bir tek yol mu vardır ve diğer yollar insanı kurtuluşa ve mutluluğa iletmede yetersiz midirler?</p>\n\n<p>\n	Bu sorulara cevap verirken ortaya konan &ccedil;abaları &uuml;&ccedil; g&ouml;r&uuml;şte &ouml;zetlemek m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a></p>\n\n<p>\n	1. Tekelcilik; sadece bir tek dinin, bir tek din&icirc; anlayış ve telakkinin hak olduğuna, insanı sadece bu yolun kurtuluşa ulaştıracağına, geriye kalan dinlerin ise sonu&ccedil;suz kalıp akamete uğrayacağına inanmaktır.</p>\n\n<p>\n	2. &Ccedil;oğulculuk; kurtuluş ve necatın bir tek dini takip etmeye m&uuml;nhasır olmadığına, bilakis mutlak hakikatin b&uuml;t&uuml;n dinler arasında ortak olduğuna, muhtelif dinler, mezhepler, şeriatlar ve inanışların o mutlak hakikatin tecellileri sayılması gerektiğine inanmaktan ibarettir.</p>\n\n<p>\n	Din&icirc; pl&uuml;ralizmle aynı anlama gelen din&icirc; &ccedil;oğulculuk, d&uuml;nyanın b&uuml;t&uuml;n dinlerinin, aynı nihai hakikatin değişik algılarını, &ccedil;eşitli anlayış ve tepkilerini kapsadığını savunur. Onlardan hi&ccedil;birinin &uuml;st&uuml;nl&uuml;ğ&uuml;ne inanmaz.</p>\n\n<p>\n	Bu izaha bakılırsa din&icirc; &ccedil;oğulculuk ve pl&uuml;ralizmin iki alanı bulunduğu anlaşılabilir.</p>\n\n<p>\n	Biri, mezhep pl&uuml;ralizmi olarak isimlendirilebilecek dinin kendi i&ccedil; pl&uuml;ralizmidir. &Ccedil;&uuml;nk&uuml; kimi zaman bir dinde onlarca mezhep, anlayış, yorum ve okuma bi&ccedil;imi mevcut olabilir. &Ccedil;oğulculuk teorisine g&ouml;re bunların hepsinin hakikatin bir b&ouml;l&uuml;m&uuml;n&uuml; i&ccedil;erdiği d&uuml;ş&uuml;n&uuml;lebilir.</p>\n\n<p>\n	İkincisi, &ccedil;ok sayıda dini kabul etmek ve bunların hepsinin mutluluğa ulaştıracağına, aynı hedef ve akıbete ortak olduklarına inanmak anlamında dinin dışsal pl&uuml;ralizmidir.</p>\n\n<p>\n	3. Inclusivism (Kapsayıcılık): Hak dinin sadece bir tek din olduğu, ama mutluluk ve kurtuluştan yararlanmanın, insanın resmi olarak kendisini bu dine bağlı g&ouml;rmesine bağlı olmadığı, aksine bireyin davranışı ve eylemi hak dinle ve sahih dinin değerleriyle uyum i&ccedil;indeyse o bireyin kurtuluşa erebileceği anlamına gelir.</p>\n\n<p>\n	Bu sebeple hak dinde gizli olan rahmet, mutluluk ve kurtuluş sadece o dinin resmi takip&ccedil;ileri i&ccedil;in değildir, bilakis -bilin&ccedil;sizce de olsa- hak dinle ve onun programlarıyla uyum sağlamış herkesi kapsar.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a></p>\n\n<p>\n	Karl Rahner bu kesimi &ldquo;isimsiz Hıristiyanlar&rdquo; olarak adlandırır. İslam k&uuml;lt&uuml;r&uuml;nde bu g&ouml;r&uuml;ş&uuml;n benzeri Ehlikitap hakkında serdedilmiştir.</p>\n\n<h2>\n	Teori Ve G&ouml;r&uuml;şlerin &Ouml;zeti</h2>\n\n<p>\n	Soruları ortaya atmadan ve onların din&icirc; bilgi ile irtibatını ve bu sorular i&ccedil;in Kur&rsquo;an&rsquo;dan cevapları araştırmanın zaruretini a&ccedil;ıklamadan &ouml;nce din&icirc; pl&uuml;ralizm alanındaki g&ouml;r&uuml;şlere &ouml;zet olarak değinmek gerekli g&ouml;r&uuml;nmektedir. &Ccedil;&uuml;nk&uuml; bu g&ouml;r&uuml;şlerin incelenmesi, mevzunun daha iyi analiz ve &ccedil;&ouml;z&uuml;mlemesini mayalamakta, atmosfer oluşturmakta ve soru &uuml;retmektedir. Başka bir ifadeyle, inceleme ve araştırma i&ccedil;in konuyu aydınlatmaktadır.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n<p>\n	1) İnsanın din&icirc; hayatı, &ccedil;ok sayıda eşitsizlikler ve başkalıkların maya ve mahiyetinden yararlandığı g&ouml;r&uuml;len g&uuml;&ccedil;l&uuml; bir zincirdir. Fakat bu farklılıklar, insanın yaratıcılığından kaynaklanmaktadır ve insanların d&uuml;ş&uuml;ncesindeki tabiat ve suretlerin değişik yansımalarıdırlar.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a></p>\n\n<p>\n	2) Her bir din kendine &ouml;zg&uuml; kavramlara sahiptir. İki dinin aynı kavramı kullandığı vaki değildir. Mesela Hıristiyanlar Allah&rsquo;ın bağışlayıcı olmadığını s&ouml;ylemez. &Ccedil;&uuml;nk&uuml; Hıristiyan teolojisi, ilke olarak Allah hakkında hi&ccedil;bir &ouml;nerme ve h&uuml;km&uuml; kapsamaz.</p>\n\n<p>\n	Sonu&ccedil; şudur ki, esasen dinler birbirlerini reddetmek &uuml;zere ve birini kabul etmenin diğerini reddetmek anlamına geleceği şekilde, birbirlerine d&ouml;n&uuml;k olmamışlardır.</p>\n\n<p>\n	Wittgenstein&rsquo;ın &ldquo;dil oyunu&rdquo; teorisi de yukarıdaki g&ouml;r&uuml;şe yakın veya onun aynısı olabilir. Wittgenstein&rsquo;a g&ouml;re Hıristiyan inancı i&ccedil;inde var olan şey, başka bir dinde ifade edilmiş olana aykırı g&ouml;r&uuml;lemez. &Ccedil;&uuml;nk&uuml; din&icirc; diller muhteliftir ve her dil &ouml;zel bir topluma ve geleneğe aitir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n<p>\n	3) Milattan &ouml;nce bin yılından biraz sonra din&icirc; yaratıcılığın altın &ccedil;ağı başlamıştı. Bu d&ouml;nemde d&uuml;nyanın değişik noktalarında bir dizi keşfe dayalı tecr&uuml;beler meydana gelmiş; İlya, Zerd&uuml;şt gibi peygamberler, &Ccedil;in&rsquo;de Lao Tzu ve Konf&uuml;&ccedil;y&uuml;s, Yunan&rsquo;da Sokrat ve Eflatun, Hindistan&rsquo;da Buda ve Mahavira gibi d&uuml;ş&uuml;n&uuml;rler tarih sahnesine adım atmış ve milletler arasındaki iletişimin sınırları ve bu dinlerin &ccedil;eşitlenmesine sebep olan k&uuml;lt&uuml;rlerin yatağı oluşmuştu.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n<p>\n	&nbsp;&nbsp;&nbsp;&nbsp; 4) Dindarlığın cevheri iman tecr&uuml;besidir ve insanın bu tecr&uuml;beyle karşılaşması tarihsel, sosyal, linguistik ve bedensel &ccedil;er&ccedil;evelerde ger&ccedil;ekleşir. İşte bu &ccedil;er&ccedil;eveler &ccedil;okluğu ortaya &ccedil;ıkarmıştır.</p>\n\n<p>\n	Bu g&ouml;r&uuml;şe g&ouml;re iman şeriata -&acirc;d&acirc;p, gelenekler ve tarzlar- tercih edilir ve asıl olan, b&uuml;t&uuml;n dinlerde mevcut din&icirc; tecr&uuml;be ve iman ilkeleridir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a></p>\n\n<p>\n	5) Her dinin takip&ccedil;ilerinin hak ve batıl tartışmasını ciddiye almaya, kendi dinini ve mezhebini tek kurtuluş yolu g&ouml;rmeye hakkı vardır. Fakat bu, barış i&ccedil;inde bir arada yaşama yolunu kapatmasını gerektirmez.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	6) Allah, hakikatin sırrını insanlardan gizlemek ve sadece gizem ustasının hakikate ulaşabilmesini sağlamak i&ccedil;in bir tedbir d&uuml;ş&uuml;nm&uuml;şt&uuml;r.</p>\n\n<p>\n	Sonu&ccedil; itibariyle, aslında aynı asıl ve k&ouml;kten &ccedil;ıkmış olsalar da dinlerin &ccedil;okluğunun bir hikmeti vardır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	7) Hakikatler katman katman ve i&ccedil; i&ccedil;edirler. Her insan, se&ccedil;imi sırasında hakikatin bir katmanına g&ouml;n&uuml;l verir ve bu g&uuml;zerg&acirc;hta dinlerin ve mezheplerin &ccedil;okluğu, &ccedil;eşitliliği ortaya &ccedil;ıkar.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a></p>\n\n<p>\n	8) D&uuml;nyada &ouml;v&uuml;lecek bir tek şey vardır. T&uuml;m dinler ve inan&ccedil;lardaki b&uuml;t&uuml;n insanlar, y&ouml;ntemleri ve lafızları birbirinden farklı olsa da aynı tek hakikati &ouml;vmek &uuml;zere ağızlarını a&ccedil;arlar.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	9) İtikadi &ouml;ğretiler dinin cevheri değildir. Aksine dinin cevheri insanın şahsiyetinin gelişmesidir. Bu y&uuml;zden g&ouml;r&uuml;n&uuml;şte uyumsuz ve &ccedil;ok sayıda olan dinler ruhsal gelişimi meydana getirmede eşitseler, onları uyumlu ve uzlaştırılabilir g&ouml;rmek gerekir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n<p>\n	10) Hakikat, her biri bir dinde bulunabilecek par&ccedil;alar ve &ouml;ğeler toplamıdır.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n<p>\n	11) İnsanlar, ister doğru s&ouml;zl&uuml; olsunlar, ister yalancı, ister bir yolu bilgece se&ccedil;sinler, ister taklitle, ister hakikate hemen ulaşsınlar, ister uzun aradan sonra ve daha fazla g&uuml;&ccedil;l&uuml;kleri ve aşamaları katederek, nihayetinde hakikati elde edeceklerdir.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n<p>\n	12) D&uuml;nyada hak ve b&acirc;tıl birbirine girmiştir ve saf hak asla bulunamaz. Tıpkı tepeden tırnağa b&acirc;tıl olan hi&ccedil;bir şey olmayacağı gibi.</p>\n\n<p>\n	Hak ve b&acirc;tılın karışık bulunması insanların dinden anladıklarında da hak ve b&acirc;tılın birbirine girmiş olmasına yol a&ccedil;ar. Bu sebeple &ccedil;okluk meydana gelir; bireylerinin hi&ccedil;bir şekilde birbirine &uuml;st&uuml;n olmadıkları bir &ccedil;okluk.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n<p>\n	13) Hidayet, kuşku i&ccedil;eren bir iştir ve dinlerin birbirinden farklılığı da asgari veya azami d&uuml;zeyde hidayeti kullanmış olmalarına bağlıdır.</p>\n\n<p>\n	Bundan dolayı dinler arasındaki farklılık dikeydir. Hepsi de hak doğrultusunda hareket eder, hakka ve kurtuluşa hidayet eder ama kimisi hidayet etmede daha g&uuml;&ccedil;l&uuml;d&uuml;r, kimisi de daha zayıf.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n<h2>\n	Kur&rsquo;an Sahasından Kelam Soruları</h2>\n\n<p>\n	Zikredilen noktalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda aşağıdaki sorular g&uuml;ndeme gelecektir:</p>\n\n<p>\n	1. Kur&rsquo;an k&uuml;lt&uuml;r&uuml;n&uuml;n ruhu exclusivisim<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a>, pl&uuml;ralizm<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> ve inclusivisim<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a> teorilerinden hangisiyle uyumludur ve acaba bunun i&ccedil;in ayetlerin nassından deliller g&ouml;sterilebilir mi? Yahut bu zeminde Kur&rsquo;an&rsquo;ın teorisi ayetlerin kategorilendirilmesi ve kavramsal icaplarından mı &ccedil;ıkarılmalıdır?</p>\n\n<p>\n	2. Kur&rsquo;an&rsquo;ın, İslam dininin dışında kalan t&uuml;m dinler hakkındaki bakışı ve yargısı bir midir, yoksa ayetlerin toplamından anlaşıldığı gibi Kur&rsquo;an, Ehlikitap ile şirke bulaşmış inan&ccedil;lar ve ink&acirc;rcı meşrepler arasında fark g&ouml;zetmekte midir?</p>\n\n<p>\n	3. Kur&rsquo;an, İslam dışındaki dinler arasında farklılık d&uuml;ş&uuml;nd&uuml;ğ&uuml;ne ve Ehlikitabı m&uuml;şrikler ve ink&acirc;rcılardan ayırdığına g&ouml;re bu, semavi dinlerin genel olarak hidayet ve kurtuluş bahşetmede ortak bir g&uuml;ce sahip olduğu, buna karşılık şirke bulaşmış ve ink&acirc;rcı inan&ccedil;larda bu &ouml;zelliğin bulunmadığı anlamına gelmez mi, yoksa bu konuda fark g&ouml;zetmeyi başka bir yerde mi aramak lazımdır?</p>\n\n<p>\n	4. Semavi dinler aynı t&uuml;r ortak hedefi ve gayeyi takip ettikleri ve Kur&rsquo;an hepsi i&ccedil;in bir t&uuml;r itibar d&uuml;ş&uuml;nd&uuml;ğ&uuml; halde İslam&rsquo;ın diğer semavi dinleri tercih etme sebebi Kur&rsquo;an a&ccedil;ısından nasıl değerlendirilebilir? Acaba hidayeti g&ouml;stermede kuşku teorisi kabul edilebilir mi, peygamberler ve onların dinleri i&ccedil;in dikey mertebeler d&uuml;ş&uuml;n&uuml;lebilir mi?</p>\n\n<p>\n	5. Acaba Kur&rsquo;an ayetlerine g&ouml;re dinin &ouml;ğreti, talimat ve kanunları iki b&ouml;l&uuml;me ayrılıp bunların bir b&ouml;l&uuml;m&uuml; imanın ve diyanetin cevheri ve mayası, diğer b&ouml;l&uuml;m&uuml; ise &uuml;styapı, &ccedil;eper veya y&ouml;ntem sayılabilir mi?</p>\n\n<p>\n	6. Eğer dinin cevherini, insanın mutluluk, kurtuluş ve necatının bağlı olduğu imanın en zaruri &ouml;ğesi, buna karşılık en az bilgi ve inan&ccedil; anlamıyla kabul ediyorsak Kur&rsquo;an a&ccedil;ısından cevher nedir? Kur&rsquo;an inan&ccedil; ve amelin ne kadarını kurtuluşun gerekli şartı g&ouml;rmektedir?</p>\n\n<p>\n	7) Dinin cevheri Kur&rsquo;an a&ccedil;ısından, daha &ccedil;ok, inan&ccedil; ve bilgi boyutuna mı sahiptir, yoksa amel ve davranış &ouml;zelliği daha mı &ouml;nemlidir, yahut da itikat ve amel eşit bi&ccedil;imde mi dikkate alınmıştır ve birbirinden ayrılamazlar mı?</p>\n\n<p>\n	Bu soruya dikkat &ccedil;ekilmesinin nedeni şudur ki, eğer dinin cevheri ve hakikatini mutluluk bahşeden amel ve davranışta arayacaksak bu durumda bilin&ccedil;sizce ve fıtri eğilimleri nedeniyle salih amel sahasına adım atan kimseler, itikat ve inan&ccedil;ta m&uuml;min sayılmasalar da mutluluğa ulaşacaklardır. Yok, eğer dinin cevherini sadece inan&ccedil; alanıyla &ouml;zetlersek, iman iddiasındakiler, amelde inan&ccedil;larına vefalı davranmazlarsa da kurtuluşa ereceklerdir!</p>\n\n<p>\n	8) Kur&rsquo;an&rsquo;da &ldquo;Allah katında din İslam&rsquo;dır&rdquo; (&Acirc;li İmran 19), &ldquo;Kim İslam&rsquo;dan başka din ararsa bu kabul edilmeyecektir&rdquo; (&Acirc;li İmran 85) gibi ayetler g&ouml;ze &ccedil;arpmaktadır. Acaba bu ayetlerde ge&ccedil;en İslam kelimesi, son Peygamberin dinindeki ve Kur&rsquo;an vahyindeki inan&ccedil; ve kanunların toplamına mı atıftır, yoksa daha &ccedil;ok onun l&uuml;gat manası mı g&ouml;z &ouml;n&uuml;nde bulundurulmuştur ve bu ayetler aslında, insanın tanıdığı hak karşısında teslim olmaktan ibaret iman cevherini mi beyan etmektedir?</p>\n\n<p>\n	İslam&rsquo;ın s&ouml;zl&uuml;k anlamı hesaba katıldığında (teslimiyet ruhunun) imanın cevheri ve kurtuluşun mayası olduğu sonucu &ccedil;ıkarılabilir ve bu psikoloji, İslam&rsquo;ın ve İslam dışındaki dinlerin ve mezheplerin pek &ccedil;ok takip&ccedil;isi arasındaki ortak nokta sayılabilir. Hak bilerek ona değer veren ve teslim olan insanlar kurtuluşa ereceklerdir, ister M&uuml;sl&uuml;man olsunlar, ister Hıristiyan, ister başka şey... Fakat bu kurtuluşa erme işi, pl&uuml;ralizm teorisi temelinde midir, yoksa kapsayıcılık teorisi esasına g&ouml;re mi?</p>\n\n<p>\n	9) Kur&rsquo;an&rsquo;ın şu ayette Ehlikitabı ortak d&uuml;ş&uuml;nceye, işbirliğine ve birlikteliğe davet etmesinin manası nedir:</p>\n\n<p>\n	&nbsp;&ldquo;Ey kitap ehli! Sizinle bizim aramızda m&uuml;şterek olan s&ouml;ze geliniz: Allah&#39;tan başkasına tapmayalım. O&#39;na hi&ccedil;bir şeyi eş tutmayalım ve Allah&#39;ı bırakıp da kimimiz kimimizi il&acirc;hlaştırmasın.&rdquo; (&Acirc;li İmran 64)</p>\n\n<p>\n	Acaba bu ayette kitap ehli, imanın cevherine mi davet edilmiştir?</p>\n\n<p>\n	Aynı tarafta olmaya ve ortak y&ouml;nlerden yararlanmaya yapılan bu &ccedil;ağrı, sadece barış i&ccedil;inde yaşamak i&ccedil;in toplumsal birliktelik midir, yoksa daha fazla diyalog ve tanışma i&ccedil;in zemin mi? Yahut esas itibariyle insanların kurtuluşu i&ccedil;in bu &ouml;l&ccedil;&uuml;de din&icirc; ortaklığın k&acirc;fi olduğunun g&ouml;stergesi midir?</p>\n\n<p>\n	10) Acaba Kur&rsquo;an&rsquo;da ve tefsirde pl&uuml;ralizmin b&uuml;t&uuml;n veya bir kısım temelleri i&ccedil;in -ispat veya nefye dair- deliller ve konular araştırılabilir mi?</p>\n\n<h2>\n	Bahsi Ge&ccedil;en Temeller Genel Olarak Şunlardır:</h2>\n\n<p>\n	- Din&icirc; metnin anlaşılmasının &ccedil;eşitliliği, hi&ccedil; kuşku yok ki dinler ve mezheplerin &ccedil;okluğu ve &ccedil;eşitliliğini izler ve bu &ccedil;okluktan ka&ccedil;ış yoktur.</p>\n\n<p>\n	- Okuyuş bi&ccedil;imleri, anlayışlar ve yorumların &ccedil;eşitliliği din&icirc; tecr&uuml;belerin doğal sonucudur.</p>\n\n<p>\n	- Her din&icirc; tecr&uuml;bede ve onunla eşzamanlı olarak bir yorum vardır ve tecr&uuml;be yorum olmaksızın m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	- İnsanların ellerinde Allah&rsquo;tan apa&ccedil;ık hi&ccedil;bir anlam bulunmaz. Hatta aksine her biri sadece hakikatin bir kısmını anlamıştır ve bu anlayışlar birbirine karşı tercih edilebilir değildir.</p>\n\n<p>\n	- Genel ilahi rahmet ve hidayete itikat, pl&uuml;ralizme itikadın sonucudur. &Ccedil;&uuml;nk&uuml; yalnızca bir tek mezhebin veya dinin takip&ccedil;ilerini hidayete ermiş kabul etmek Allah&rsquo;ın h&acirc;di sıfatıyla uyuşmaz.</p>\n\n<p>\n	- Faziletler ve değerler birbiriyle uyumlu değildir ve insanların her biri ka&ccedil;ınılmaz bi&ccedil;imde bir tek değerler topluluğunu se&ccedil;er. B&ouml;ylelikle de doğal olarak ve mecburen &ccedil;okluk ortaya &ccedil;ıkar.</p>\n\n<p>\n	- Din&icirc; tecr&uuml;be hakikate doğru s&uuml;luktan ibarettir ve bu tecr&uuml;be b&uuml;t&uuml;n dinlerde mevcuttur. Bundan dolayı dinlerin t&uuml;m takip&ccedil;ileri hakikate erişirler.</p>\n\n<p>\n	- Dinlerin akılla incelenmesi ve birbirine tercih edilmesi m&uuml;mk&uuml;n değildir. Bu tercih sadece duygu alanında ger&ccedil;ekleşebilir.</p>\n\n<p>\n	- İnsanların t&uuml;m&uuml; gizli hidayete erdiricilerin hidayeti ışığında y&uuml;r&uuml;rler. İnsanların kurtuluş ve mutluluğun yolunu bulmasının asli etkeni işte bu gizli hidayetlerdir ve dinin g&ouml;r&uuml;n&uuml;r ve gizli h&acirc;dileri yalnızca hissiyatla ilgili bir iştir.</p>\n\n<p>\n	- K&acirc;mil insan yoktur. Herkes kendisi i&ccedil;in insan-ı k&acirc;mil olabilir ve kemale ulaşabilir. Tabii ki onun kemali başkasından farklıdır. Bu y&uuml;zden de &ccedil;okluk ortaya &ccedil;ıkar. Ama bireylerinin birbirini reddetmediği, bilakis her birinin kendi başına kemalin mayasına sahip olduğu bir &ccedil;okluktur bu. Bu ama&ccedil;la delil getirilmesi m&uuml;mk&uuml;n olan ayet şudur:</p>\n\n<p>\n	&ldquo;Andolsun ki, sizi ilk defa yarattığımız gibi teker teker bize geleceksiniz.&rdquo; (En&rsquo;am 94)</p>\n\n<p>\n	Bu ayetten, insanların kıyamette tek tek hesaba &ccedil;ekilecekleri ve başkalarıyla mukayese edilmeyecekleri sonucu &ccedil;ıkarılabilir.</p>\n\n<p>\n	11) Acaba şeriatların &ccedil;eşitliliğini, peygamberlerin &ccedil;okluğunu ve programlarının farklılığını pl&uuml;ralizm teorisi izah edebilir mi?</p>\n\n<p>\n	12) Kur&rsquo;an vahyi tek kurtuluş yolunu İslam&rsquo;ı benimsemek ve son dini se&ccedil;mek olarak g&ouml;rd&uuml;ğ&uuml;ne g&ouml;re bu tekelciliğin haklılığı i&ccedil;in hangi kriterler g&ouml;sterilebilir?</p>\n\n<p>\n	13) Kur&rsquo;an a&ccedil;ısından acaba insanın mutluluk ve kurtuluşu hakikatin tamamını bulmasına ve ona m&uuml;min olmasına mı bağlıdır, yoksa hakikatlerin bir kısmına iman bile kurtuluşun mayası olabilir mi?</p>\n\n<p>\n	14) Kur&rsquo;an vahyinde din&icirc; &ouml;ğretiler ve inan&ccedil;ların hepsi &ouml;z&uuml; itibariyle mi &ouml;nemlidir, yoksa hepsinin ara&ccedil;sallık ve iletici olma y&ouml;n&uuml; vardır da yerlerine başka şeyler ge&ccedil;ebilir mi? Yahut ayrışmayı kabul edip asıl ve detay itikatlar, sabit ve değişken h&uuml;k&uuml;mler, ibadet ve toplumla ilgili ahlak ve &ouml;devler arasında fark mı g&ouml;zetilmelidir?</p>\n\n<p>\n	15) Eğer din&icirc; pl&uuml;ralizme bir şekilde eğilim duyuyorsak, diğer dinlerin takip&ccedil;ilerini a&ccedil;ık&ccedil;a İslam&rsquo;a davet eden, hatta İslam&rsquo;ı kabul etmeyenleri cezalandırmakla tehdit eden aşağıdaki ayetler i&ccedil;in nasıl bir izahımız olacaktır?</p>\n\n<p>\n	&quot;Allah evl&acirc;t edindi&quot; diyenleri de uyarmak i&ccedil;in. (Kehf 4)</p>\n\n<p>\n	Dediler ki &ldquo;Rahman bir &ccedil;ocuk edindi.&rdquo; (Meryem 88)</p>\n\n<p>\n	Andolsun &quot;Allah, &uuml;&ccedil;&uuml;n &uuml;&ccedil;&uuml;nc&uuml;s&uuml;d&uuml;r&quot; diyenler de k&acirc;fir olmuşlardır. (Maide 73)</p>\n\n<p>\n	Andolsun ki &quot;Allah, kesinlikle Meryem oğlu Mes&icirc;h&#39;tir&quot; diyenler k&acirc;fir olmuşlardır. (Maide 72)</p>\n\n<p>\n	Siz, insanların iyiliği i&ccedil;in ortaya &ccedil;ıkarılmış en hayırlı &uuml;mmetsiniz; iyiliği emreder; k&ouml;t&uuml;l&uuml;kten menedersiniz. (&Acirc;li İmran 110)</p>\n\n<p>\n	Ş&uuml;phesiz biz ona yolu g&ouml;sterdik. İster ş&uuml;kredici olsun ister nank&ouml;r. (İnsan 3)</p>\n\n<p>\n	Ş&uuml;phesiz bu benim dosdoğru yolumdur. Buna uyun. (Başka) yollara uymayın. Zira o yollar sizi Allah&#39;ın yolundan ayırır. (En&rsquo;am 153)</p>\n\n<p>\n	Eğer onlar da sizin inandığınız gibi inanırlarsa doğru yolu bulmuş olurlar; d&ouml;nerlerse mutlaka anlaşmazlık i&ccedil;ine d&uuml;şm&uuml;ş olurlar. (Bakara 137)</p>\n\n<p>\n	Bug&uuml;n size dininizi ikmal ettim, &uuml;zerinize nimetimi tamamladım ve sizin i&ccedil;in din olarak İsl&acirc;m&#39;ı beğendim. (Maide 3)</p>\n\n<p>\n	Eğer teslim oldularsa doğru yolu buldular demektir. (&Acirc;li İmran 20)</p>\n\n<p>\n	O, m&uuml;şrikler hoşlanmasalar da dinini b&uuml;t&uuml;n dinlere &uuml;st&uuml;n kılmak i&ccedil;in Ras&uuml;l&uuml;n&uuml; hidayet ve hak din ile g&ouml;nderendir. (Tevbe 33)</p>\n\n<p>\n	Biz seni b&uuml;t&uuml;n insanlara ancak m&uuml;jdeleyici ve uyarıcı olarak g&ouml;nderdik; fakat insanların &ccedil;oğu bunu bilmezler. (Sebe 28)</p>\n\n<p>\n	&Acirc;lemlere uyarıcı olsun diye kulu Muhammed&#39;e Furkan&#39;ı indiren Allah, y&uuml;celer y&uuml;cesidir. (Furkan 1)</p>\n\n<p>\n	İslam&rsquo;ın zuhurundan sonra d&uuml;nyanın doğusunda ve batısında insanların &ouml;n&uuml;nde bir taneden fazla yol olmadığına delalet eden başka ayetler de vardır. &Ccedil;&uuml;nk&uuml; başka yollar da m&uuml;stakim ve doğru olsaydı onların takip&ccedil;ilerinin &ldquo;k&acirc;fir&rdquo;, &ldquo;sapkın&rdquo; ve azaba m&uuml;stehak olarak tanıtılmaması gerekirdi:</p>\n\n<p>\n	De ki: Allah&#39;a ve Res&ucirc;l&uuml;&#39;ne itaat edin. Eğer y&uuml;z &ccedil;evirirlerse bilsinler ki Allah k&acirc;firleri sevmez. (&Acirc;li İmran 32)</p>\n\n<p>\n	Kim Allah&#39;a ve Peygamberine karşı isyan eder ve sınırlarını aşarsa Allah onu, devamlı kalacağı bir ateşe sokar ve onun i&ccedil;in al&ccedil;altıcı bir azap vardır. (Nisa 14)</p>\n\n<p>\n	Her kim Allah ve Ras&uuml;l&uuml;ne isyan ederse, apa&ccedil;ık bir sapıklığa d&uuml;şm&uuml;ş olur. (Ahzab 36)</p>\n\n<p>\n	16) Nihai hakikatin ve Tanrının varlığının betimlenemeyeceğini ve bu y&uuml;zden &ccedil;eşitli dinlerde sayısız izahların ortaya &ccedil;ıkmış olduğunu savunan Hick&rsquo;in pl&uuml;ralizm teorisi kabul edilirse acaba betimlenemeyen b&ouml;yle bir hakikate ibadet, me&ccedil;hul ve vehim bir şeye ibadet olmayacak mıdır? Acaba Kur&rsquo;an, Allah&rsquo;ı betimlenemez mi g&ouml;r&uuml;yor? Yoksa tersi mi?</p>\n\n<p>\n	Eğer Allah&rsquo;ın tam manasıyla betimlenmesini m&uuml;mk&uuml;n g&ouml;rm&uuml;yorsa bizzat kendisinin g&ouml;sterdiği o betimlemeler nedir? Bu durumda betimlenemez Allah&rsquo;a iman nasıl m&uuml;mk&uuml;n olabilecektir?</p>\n\n<p>\n	17) Sadece bir grubun hidayete ulaşabileceğini kabul etmek &ccedil;ok sayıda insan grubunun daima şeytanın n&uuml;fuzu ve h&acirc;kimiyeti altında olduğu, hak ve b&acirc;tıl arasındaki savaşta &uuml;st&uuml;nl&uuml;ğ&uuml;n b&acirc;tıla ait olacağı, hakkın azınlıkta ve zayıf kalacağı anlamına gelmeyecek midir? H&acirc;lbuki bazı ayetlerden hakkın b&acirc;tıla galebesi ve Allah&rsquo;ın şeytana ve şeytan&icirc; unsurlara karşı mutlak kahrediciliği sonucu &ccedil;ıkmaktadır. Aşağıdaki ayetler bu c&uuml;mledendir:</p>\n\n<p>\n	De ki: Hak geldi b&acirc;tıl zail oldu. Zaten b&acirc;tıl yıkılmaya mahk&ucirc;mdur. (İsra 81)</p>\n\n<p>\n	Bilakis hakkı b&acirc;tılın tepesine bindiririz de o, b&acirc;tılın işini bitirir. Bir de bakarsınız ki, b&acirc;tıl yok olup gitmiştir. (Enbiya 18)</p>\n\n<p>\n	Allah ş&ouml;yle yazmıştır: Elbette ben ve el&ccedil;ilerim galip geleceğiz. Ş&uuml;phesiz Allah g&uuml;&ccedil;l&uuml;d&uuml;r, galiptir. (M&uuml;cadele 21)</p>\n\n<p>\n	Bizim ordumuz ş&uuml;phesiz &uuml;st&uuml;n gelecektir. (Saffat 173)</p>\n\n<p>\n	Ş&uuml;phe yok ki şeytanın kurduğu d&uuml;zen zayıftır. (Nisa 76)</p>\n\n<p>\n	Tabii ki bu ayetlerin yanında Kur&rsquo;an&rsquo;da, insanların &ccedil;oğunun sapkınlığını vurgulayan, azınlık kesimini de iman ve ş&uuml;k&uuml;r ehli olarak tanıtan başka ayetler de vardır. Bu durumda yukarıdaki ayetler ile aşağıda zikredeceğimiz ayetler arasında mevcut bulunan ilişki a&ccedil;ıklığa kavuşmaktadır.</p>\n\n<p>\n	Sen ne kadar &uuml;st&uuml;ne d&uuml;şsen de insanların &ccedil;oğu iman edecek değildir. (Yusuf 103)</p>\n\n<p>\n	Yery&uuml;z&uuml;nde bulunanların &ccedil;oğuna uyacak olursan, seni Allah&#39;ın yolundan saptırırlar. (En&rsquo;am 116)</p>\n\n<p>\n	Ey Davud ailesi! Ş&uuml;kredin. Kullarımdan ş&uuml;kreden azdır! (Sebe 13)</p>\n\n<p>\n	Zaten onunla beraber pek azı iman etmişti. (Hud 40)</p>\n\n<p>\n	18) Din&icirc; pl&uuml;ralizme itikat, &ccedil;eşitli d&uuml;nya g&ouml;r&uuml;şleri ve diyanetlere dayanan b&uuml;t&uuml;n metotları ve yolları hak g&ouml;rmeyi gerektirir. Dinlere ve mezheplere b&ouml;yle bir bakış her ne kadar toplumsal a&ccedil;ıdan barış i&ccedil;inde birarada yaşamayı meydana getirse ve pek &ccedil;ok kanlı ve acı verici &ccedil;atışmayı ortadan kaldırsa da -hatta bazı fikr&icirc; soruları ve zihinsel kaygıları olsa bile (&ccedil;oğunluğun kurtuluş ehli olup olmadığı konusunda)- &ouml;te yandan da pl&uuml;ralizme inan&ccedil; duymakla, b&uuml;t&uuml;n dinleri hak g&ouml;rmekle ve t&uuml;m sıratları m&uuml;stakim addetmekle şu sonu&ccedil;lar ortaya &ccedil;ıkacaktır:</p>\n\n<p>\n	1. Artık bir dinin mensupları i&ccedil;in belli bir sıratta hareket etmenin veya &ouml;zel bir dine inanmanın manası kalmayacak; nefsan&icirc; eğilimleri ve bedensel hazlarıyla daha &ccedil;ok uyuşan, takip&ccedil;ilerinden daha az g&ouml;rev isteyen ve onlara daha fazla &ouml;zg&uuml;rl&uuml;k veren dinleri ve sıratları se&ccedil;meye fırsat bulmuş olacaklardır.</p>\n\n<p>\n	2. B&uuml;t&uuml;n sıratları m&uuml;stakim g&ouml;rme, semavi ve semavi olmayan t&uuml;m dinleri, okulları hak sayma durumunda hidayete ulaştırma, iyiliği emir ve k&ouml;t&uuml;l&uuml;kten sakındırma, iman ve inan&ccedil; yolunda cihada ihtiya&ccedil; kalmayacaktır. &Ccedil;&uuml;nk&uuml; hakkı hakka davet etmek beyhude ve manasız bir iştir. Zira dinler arasında &ouml;nemli ve temel bir tercih nedeni bulunmadığı varsayılmaktadır.</p>\n\n<p>\n	Şimdi bu noktalara dikkat edildiğinde acaba Kur&rsquo;an&rsquo;daki emri maruf ve nehyi m&uuml;nker ve cihad, şirk ve k&uuml;f&uuml;rle m&uuml;cadeleye teşvik ayetlerinin, hepsi ama hepsinin Kur&rsquo;an vahyi a&ccedil;ısından din&icirc; pl&uuml;ralizm d&uuml;ş&uuml;ncesinin yanlışlığına delalet ettiği s&ouml;ylenemez mi?</p>\n\n<p>\n	Eğer ger&ccedil;ekten de pl&uuml;ralizm ile cihad, emri maruf ve nehyi m&uuml;nker ayetleri arasında nefy ve &ccedil;elişki ilişkisi varsa Kur&rsquo;an ayetlerine imana rağmen pl&uuml;ralizme inanan m&uuml;minler, Kur&rsquo;an a&ccedil;ısından imanın hangi kesimi arasında sayılmış olurlar?</p>\n\n<p>\n	19) Sek&uuml;larizm, pl&uuml;ralizme itikat s&uuml;recidir. &Ccedil;&uuml;nk&uuml; dinler, mezhepler, inan&ccedil;lar ve bir dinin ya da diyanet ve ahlakın aslının değişik okunma bi&ccedil;imlerinin bulunduğu ve hepsinin de hak ve m&uuml;stakim olduğu bir toplumda, b&uuml;t&uuml;n o inan&ccedil;ların toplumun siyasi sisteminde eşit ve eşzamanlı olarak hayata ge&ccedil;irilmesi m&uuml;mk&uuml;n değildir (bu bir yana, bazı usulc&uuml;lerin g&ouml;r&uuml;ş&uuml;ne g&ouml;re b&ouml;yle bir varolma bi&ccedil;imi gerekli ve doğru da değildir).</p>\n\n<p>\n	&Ouml;yleyse mecburen dinlerin hepsine siyaset sahnesinden ve toplumun meselelerini idareden el &ccedil;ektirmek ve dini insanların bireysel hayatıyla sınırlı saymak gerekecektir (sek&uuml;larizm).</p>\n\n<p>\n	O zaman şu soru g&uuml;ndeme gelir: Acaba Kur&rsquo;an &ouml;ğretilerinin ruhu, dinin bireysel hayatla sınırlandırılması ve onun toplumsal ve siyasal meselelere m&uuml;dahale ettirilmemesiyle uyuşur mu?</p>\n\n<p>\n	Başka bir ifadeyle, acaba Kur&rsquo;an bakışa&ccedil;ısına g&ouml;re sek&uuml;larizm, pl&uuml;ralizmin sonu&ccedil;larından ve getirilerinden biri olarak mı kabul edilebilir yahut esasen Kur&rsquo;an vahyinin &ouml;ğreti, yasa ve programlarının ruhu sek&uuml;larizmi, sonu&ccedil;ta da pl&uuml;ralizmi reddetmez mi?</p>\n\n<p>\n	20) Kur&rsquo;an&rsquo;da m&uuml;minleri d&uuml;ş&uuml;nce ve amelde ihlasa &ccedil;ağıran, yahut itminan ve yakini &ouml;ven ayetler, insanın saf hakikate ulaşmasının m&uuml;mk&uuml;n olduğuna, hakikatin kendi b&uuml;t&uuml;nl&uuml;ğ&uuml;yle insan i&ccedil;in tanınabilir olduğuna ve insanın hakikat &uuml;zerinde teredd&uuml;de kapılmayacağı bir aşamaya ulaşabileceğine delil oluşturmuyor mu?</p>\n\n<p>\n	Bu soruların pl&uuml;ralizm meselesiyle irtibatı, pl&uuml;ralizmin kimi temellerine g&ouml;re anlayışların &ccedil;ok olması ve hakikatin tamamının insanın anlayışına sığamaması ve kesinliğin ulaşılamaz g&ouml;r&uuml;lmesi, bu y&uuml;zden de &ccedil;okluğun ka&ccedil;ınılmaz olduğu ve onu bir hakikat olarak kabul etmek gerektiği a&ccedil;ısındandır.</p>\n\n<p>\n	21) Kur&rsquo;an a&ccedil;ısından dinlerin ve mezheplerin &ccedil;okluğunun sırrı aşağıdakilerden hangisidir?</p>\n\n<p>\n	a) Dinlerin kuşku i&ccedil;ermelerindeki farklılık, insanların kapasiteleriyle orantılıdır.</p>\n\n<p>\n	b) M&uuml;teal olanın azameti ve onun pek &ccedil;ok farklı b&acirc;tına sahip olması &ccedil;okluğu meydana getirmiştir.</p>\n\n<p>\n	c) İnat, ink&acirc;r, tamahk&acirc;rlık ve nefsin heva hevesi.</p>\n\n<p>\n	d) İnsanların anlayış farkı ve hakikatin bazı mertebelerinden habersiz olmaları.</p>\n\n<p>\n	&nbsp;</p>\n\n<p align=\"left\">\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a> John Hick, &ldquo;Dinlerin &Ccedil;okluğu&rdquo;, &ccedil;ev: Bahauddin H&uuml;rremşahi, Keyhan Dergisi, S. 16.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\">[2]</a> Kapsayıcılığın (inclusivism) bu g&ouml;r&uuml;ş&uuml; ikinci Vatikan Konsilinden sonra (1962-1965) ortaya atıldı.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\">[3]</a> &ldquo;Din&icirc; Pluralizm&rdquo;, Medrese ve &Uuml;niversite Dergisi, S. 8, Sonbahar 1997.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\">[4]</a> Bu teori Wilfred Cantwell Smith tarafından &ldquo;Dinin Anlamı ve Hakikati&rdquo; isimli kitapta zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\">[5]</a> Bu teori W. A. Christine&rsquo;e aittir ve &ldquo;Dinin Anlamı ve Hakikati&rdquo; isimli kitapta zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\">[6]</a> John Hick bu teoriyi &ldquo;Din Felsefesi&rdquo; kitabında s&ouml;zkonusu etmiştir. Bkz: 235-240.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\">[7]</a> Bu g&ouml;r&uuml;ş Muhammed M&uuml;&ccedil;tehid Şeb&uuml;steri&rsquo;ye aittir. Bkz: Keyhan Dergisi, S. 28.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\">[8]</a> Bu g&ouml;r&uuml;ş Ali Gulpeygani tarafından ortaya atılmıştır. Bkz: İslam Kelamı, S. 23, Sonbahar 1998.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\">[9]</a> Bu g&ouml;r&uuml;ş Mevlana tarafından beyan edilmiştir. Bkz: Mesnevi, Birinci Defter, 2467-2486 numaralı beyitler.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\">[10]</a> Bu teori de Mevlana&rsquo;ya aittir.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\">[11]</a> Reynold A. Nicholson, Mesnevi Şerhi, &ccedil;eviren ve notlandıran: Hasan Lahuti, &Uuml;&ccedil;&uuml;nc&uuml; Defter, 2124-2126 numaralı beyitler.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\">[12]</a> Bu teori de John Hick&rsquo;e aittir.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\">[13]</a> Bkz: Dr. Abdulkerim Suruş, &ldquo;Sırat-ı M&uuml;stakimler&rdquo;, Keyhan Dergisi, S. 36.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\">[14]</a> agm.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\">[15]</a> agm. (Suruş bu g&ouml;r&uuml;ş&uuml; Mevlana&rsquo;dan aktarır).</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\">[16]</a> agm.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\">[17]</a> Tekelcilik (&ccedil;.n.)</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\">[18]</a> &Ccedil;oğulculuk (&ccedil;.n.)</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\">[19]</a> Kapsayıcılık (&ccedil;.n.)</p>\n	</div>\n</div>','Araştırma Konusu: Dinî Plüralizm','','publish','closed','open','','arastirma-konusu-dini-pluralizm','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3337',0,'post','',0),(3338,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<div>\n	<p style=\"text-align: right;\">\n		Komisyon</p>\n\n	<p>\n		Y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>&Uuml;mm&icirc;ler arasından kendilerine Allah&rsquo;ın ayetlerini okuyan, onlara kitabı ve hikmeti &ouml;ğreten bir peygamber g&ouml;nderen, Allah&rsquo;tır. Kuşkusuz onlar, daha &ouml;nceleri apa&ccedil;ık bir sapıklık i&ccedil;inde idiler.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><strong><sup>[1]</sup></strong></sup></a></strong></p>\n\n	<p>\n		İsl&acirc;m tarihi ile ilgili incelemeler, bize son peygamber Hz. Muhammed&rsquo;in (s.a.a) g&ouml;nderilişinin getirdiği &ouml;nemli sonu&ccedil;ları a&ccedil;ık&ccedil;a g&ouml;steriyor. Bu il&acirc;h&icirc; g&ouml;revlendirmenin başta gelen kazanımlarını ş&ouml;yle sıralayabiliriz:</p>\n\n	<p>\n		1- Hz. Peygamber&rsquo;in b&uuml;t&uuml;n insanlığa tebliğ etmeye &ccedil;alıştığı kapsamlı bir il&acirc;h&icirc; risalet.</p>\n\n	<p>\n		2- Bu risaletin meşalesini taşıyan ve il&acirc;h&icirc; mesajı diğer milletlere aktaran M&uuml;sl&uuml;man bir &uuml;mmet.</p>\n\n	<p>\n		3- Bağımsız bir siyas&icirc; yapının ve benzersiz bir il&acirc;h&icirc; d&uuml;zenin sahibi olan bir İsl&acirc;m devleti.</p>\n\n	<p>\n		4- &Ouml;nder Peygamber&rsquo;in halifeliğini &uuml;stlenen ve onu en iyi şekilde temsil eden masum bir &ouml;nderlik.</p>\n\n	<p>\n		Eğer bakışlarımızı kulaktan kulağa ge&ccedil;en veya yazıya ge&ccedil;irilen ve derlenip toparlanan İsl&acirc;m&rsquo;ın k&uuml;lt&uuml;rel mirası &uuml;zerinde yoğunlaştırırsak ve Son Peygamber&rsquo;den (s.a.a) kalan mirası &ldquo;onun okuduğu vahiy veya ondan duyulan s&ouml;z olmak &uuml;zere insanlığa ve İsl&acirc;m &uuml;mmetine sunduğu kazanımların t&uuml;m&uuml;&rdquo; şeklinde tarif edersek, onun insanlığa ve İsl&acirc;m &uuml;mmetine sunduğu mirası, şu şekilde tasnif etmemiz gerekir:</p>\n\n	<p>\n		1- Kur&rsquo;&acirc;n-ı Kerim</p>\n\n	<p>\n		2- S&uuml;nnet-i Nebev&icirc;</p>\n\n	<p>\n		Bu iki miras kaynağının ortak &ouml;zelliği, g&ouml;ğ&uuml;n bu y&uuml;ce peygamber aracılığı ile insana sunduğu bağışlar olmalarıdır. &Ccedil;&uuml;nk&uuml; bu iki kaynak da y&uuml;ce Allah&rsquo;ın, hev&acirc;dan konuşmayan Hz. Muhammed&rsquo;in (s.a.a) kalbine indirdiği vahyin &uuml;r&uuml;n&uuml;d&uuml;r.</p>\n\n	<p>\n		Kur&rsquo;&acirc;n-ı Kerim&rsquo;in ilk karakteristik &ouml;zelliği, şeklinin ve muhtevasının, bir başka deyişle s&ouml;z&uuml;n&uuml;n ve &ouml;z&uuml;n&uuml;n bir arada Allah&rsquo;tan gelmesidir. Onun ifade tarzı il&acirc;h&icirc; ve mucizev&icirc; olduğu gibi, i&ccedil;eriği de &ouml;yledir. Bunun yanı sıra sahih rivayetler ile tarih&icirc; kaynakların kanıtladıklarına g&ouml;re Kur&rsquo;&acirc;n-ı Kerim&rsquo;in toplanması ve bir kitap h&acirc;linde derlenmesi işlemleri bizzat Resulullah&rsquo;ın (s.a.a) d&ouml;neminde tamamlandı ve Kur&rsquo;&acirc;n, orijinal şekli ile hi&ccedil;bir değişikliğe uğratılmadan bize kadar geldi.</p>\n\n	<p>\n		Kur&rsquo;&acirc;n&rsquo;ın, Resulullah&rsquo;ın (s.a.a) zamanında bir kitap h&acirc;linde derlendiğini kanıtlayan tarih&icirc; belgeler az değildir. Biz burada biri Kur&rsquo;&acirc;n&rsquo;dan ve &ouml;b&uuml;r&uuml; Kur&rsquo;&acirc;n dışından alınan iki belge ile yetiniyoruz. Kur&rsquo;&acirc;n&rsquo;dan alınan belge y&uuml;ce Allah&rsquo;ın şu buyruğudur:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Yine onlar: &ldquo;Bu Kur&rsquo;&acirc;n, onun başkasına yazdırıp da kendisine sabah-akşam okunmakta olan, &ouml;ncekilere ait masallardır.&rdquo; dediler.<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><strong><sup>[2]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Kur&rsquo;&acirc;n dışından alınan belge ise, Emir&uuml;&rsquo;l-M&uuml;minin Ebu Talip oğlu Ali&rsquo;den (a.s) gelen bir rivayettir ki, o rivayete g&ouml;re Hz. Ali ş&ouml;yle diyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>...Resulullah&rsquo;a (s.a.a) inen hi&ccedil;bir ayet yoktur ki, bana okutmuş olmasın ve bana yazdırmış olmasın. B&ouml;ylece ben o ayeti kendi yazımla yazardım. Yine ona inen hi&ccedil;bir ayet yoktur ki, bana onun tevilini, tefsirini, neshedenini, neshedilenini, muhkemini, m&uuml;teş&acirc;bihini, &ouml;zel nitelikli olanını, genel nitelikli olanını &ouml;ğretmiş olmasın. Arkasından Allah&rsquo;ın bana onları kavramayı ve aklımda tutmayı nasip etmesi i&ccedil;in dua etti. Bu y&uuml;zden onun benim i&ccedil;in yaptığı bu duadan sonra, ne Allah&rsquo;ın kitabından olan bir ayeti ve ne bana yazdırdığı bir bilgiyi hi&ccedil; unutmuş değilim.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><strong><sup>[3]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		Hz. Peygamber&rsquo;in (s.a.a) Kur&rsquo;&acirc;n&rsquo;ı eksiksiz olarak tebliğ ettiği, g&uuml;n&uuml;m&uuml;zde M&uuml;sl&uuml;manlar arasında elden ele dolaşan Kur&rsquo;&acirc;n&rsquo;ın Hz. Peygamber (s.a.a) zamanında elden ele dolaşan Kur&rsquo;&acirc;n&rsquo;ın aynısı olduğu, o Kur&rsquo;&acirc;n&rsquo;a bir şey eklenmediği gibi, hi&ccedil;bir eksilmeye de uğratılmadığı konusunda b&uuml;t&uuml;n M&uuml;sl&uuml;manlar hemfikirdirler.</p>\n\n	<p>\n		S&uuml;nnete ve nebev&icirc; hadise gelince; bu kaynağın s&ouml;z&uuml; beşer&icirc;, fakat i&ccedil;eriği il&acirc;h&icirc;dir. Temel karakteristiği, tam bir fesahat &ouml;rneği olmasıdır. Bu metinler Resulullah&rsquo;ın (s.a.a) b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;, kemalini, masumluğunu ve il&acirc;h&icirc; desteğe mazhar oluşunu somut bir şekilde yansıtmaktadır.</p>\n\n	<p>\n		Bundan dolayı Kur&rsquo;&acirc;n-ı Kerim, yasal d&uuml;zenlemelerin ilk kaynağı ve insanlığın hayatı boyunca ihtiya&ccedil; duyacağı bilginin esas pınarıdır. Nitekim y&uuml;ce Allah ş&ouml;yle buyuruyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>De ki, doğru yol sadece Allah&rsquo;ın yoludur. Eğer sana gelen bilgiden sonra onların arzularına uyacak olursan, Allah tarafından ne bir dost ve ne bir yardım edici bulamazsın.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a></strong></p>\n\n	<p>\n		Kur&rsquo;&acirc;n-ı Kerim, s&uuml;nneti; il&acirc;h&icirc; yasa koyma işleminin ikinci kaynağı saymıştır. &Ccedil;&uuml;nk&uuml; Hz. Peygamber Kur&rsquo;&acirc;n&rsquo;ın yorumlayıcısı ve kendisine uyulacak bir &ouml;rnek olması itibarı ile, onun s&uuml;nneti Kur&rsquo;&acirc;n&rsquo;ın ardından ikinci derecede yasa koyma kaynağı kabul edildi ve insanlara onun emirlerine uyup yasakladıklarından ka&ccedil;ınmaları talimatı verildi.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a></p>\n\n	<p>\n		Fakat &uuml;z&uuml;lerek belirtelim ki, Resulullah&rsquo;ın (s.a.a) s&uuml;nneti ondan sonra, &ouml;zellikle ilk halifeler d&ouml;neminde k&ouml;t&uuml; bir durumla karşı karşıya bırakıldı. &Ccedil;&uuml;nk&uuml; Ebu Bekir ile &Ouml;mer, Resulullah&rsquo;ın (s.a.a) hadislerinin derlenmesini yasakladılar; hatta bazı sahab&icirc;lerin yaptıkları derlemeleri yaktılar. Bu olumsuz tutumun &ouml;zellikle &Ouml;mer tarafından ısrarla savunulan gerek&ccedil;esi, Kur&rsquo;&acirc;n-ı Kerim&rsquo;e y&ouml;nelik titizlikti. Onlara g&ouml;re hadisleri derlemek ve bunlara &ouml;nem atfetmek, yavaş yavaş Kur&rsquo;&acirc;n&rsquo;ı ihmal etmeye veya hadis metinleri ile ayet metinlerinin birbirine karışması ile Kur&rsquo;&acirc;n&rsquo;ın kaybedilmesine yol a&ccedil;acaktı.</p>\n\n	<p>\n		Fakat Ehl-i Beyt, onların bağlıları ve bir&ccedil;ok M&uuml;sl&uuml;man Resulullah&rsquo;ın (s.a.a) s&uuml;nnetine l&acirc;yık olduğu saygı ve kutsallaştırma yaklaşımını sergilediler. Bu yaklaşımı g&ouml;sterirken ilhamlarını Kur&rsquo;&acirc;n&rsquo;dan aldılar. Bunun sonucu olarak bu konuda aralarında hadis ezberleme, birbirine aktarma, derleme ve metinleri karşılaştırma faaliyetlerini y&uuml;r&uuml;tt&uuml;ler. B&uuml;t&uuml;n bu faaliyetleri, derlemeye y&ouml;nelik resm&icirc; yasaklamaya rağmen ger&ccedil;ekleştirdiler. &Ouml;yle anlaşılıyor ki, bu derleme yasağının arkasında s&ouml;ylenenin dışında başka bir gerek&ccedil;e vardı. &Ccedil;&uuml;nk&uuml; ileri s&uuml;r&uuml;len gerek&ccedil;elerin asılsızlığı ortaya &ccedil;ıkmıştı. Nitekim bu yasaklayıcı d&ouml;nemden sonra bilginler ve halifeler bu yasağa karşı &ccedil;ıkarak hadis derlemeyi teşvik etmeye y&ouml;neldiler.</p>\n\n	<p>\n		S&uuml;nneti derlemeye ilk girişen ve bu işe son derece b&uuml;y&uuml;k &ouml;nem veren kişi, Resulullah&rsquo;ın himayesinde yetişip b&uuml;y&uuml;yen ve vasisi olan Ebu Talip oğlu Ali&rsquo;dir. Hz. Ali bu konuyu ş&ouml;yle anlatıyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Ben her g&uuml;nd&uuml;z ve her gece birer defa Resulullah&rsquo;ın (s.a.a) yanına girerdim. O benimle baş başa kalırdı. O nereye giderse, ben de onunla birlikte giderdim. Resulullah&rsquo;ın (s.a.a) ashabı onun benden başka hi&ccedil; kimseye b&ouml;yle davranmadığını biliyorlardı... Ben ona bir soru sorduğumda, cevap verirdi. Sustuğumda ve sorularım t&uuml;kendiğinde, o benimle konuşmaya başlardı. Resulullah&rsquo;a (s.a.a) inen hi&ccedil;bir ayet yoktur ki, bana okutmuş olmasın ve bana yazdırmış olmasın. B&ouml;ylece ben o ayeti kendi yazımla yazardım. Yine ona inen hi&ccedil;bir ayet yoktur ki, bana onun tevilini, tefsirini... &ouml;ğretmiş olmasın. Allah&rsquo;ın ona &ouml;ğrettiği b&uuml;t&uuml;n hel&acirc;lleri, haramları, emirleri, yasakları, eskiden olanları ve bundan sonra olacakları, daha &ouml;nceki peygamberlere inen itaat ve g&uuml;nahla ilgili b&uuml;t&uuml;n il&acirc;h&icirc; bilgileri mutlaka bana &ouml;ğretti. Ben de bunları ezberledim ve bir tek harfini bile unutmadım...<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><strong><sup>[6]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		Hz. Ali (a.s) Resulullah&rsquo;ın (s.a.a) kendisine yazdırdığı hadislerden oluşan derlemeleri Kitab-u Ali ve el-Camia veya Sahife adları ile bilinen kitaplarında toplamıştır.</p>\n\n	<p>\n		Hicr&icirc; 450 yılında vefat eden Ebu Abbas Necaş&icirc; ş&ouml;yle der: Muhammed b. Cafer (Temim&icirc; lakaplı, nahiv bilgini ve onun icazet hocası) bize Azafir Sayref&icirc;&rsquo;ye dayanarak haber verdiğine g&ouml;re Azafir Sayref&icirc; ş&ouml;yle dedi:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Bir defasında Hakem b. Uteybe ile birlikte İmam B&acirc;kır&rsquo;ın (a.s) yanındaydım. Hakem, İmam B&acirc;kır&rsquo;a soru sormaya başladı. İmam ona saygı besliyordu. Bir konuda g&ouml;r&uuml;ş ayrılığına d&uuml;şt&uuml;ler. Bunun &uuml;zerine İmam B&acirc;kır: </em></strong><em>&ldquo;Yavrum, kalk ve Kitab-u Ali&rsquo;yi &ccedil;ıkar.&rdquo;<strong> dedi. O, bir muhafaza i&ccedil;inde saklı b&uuml;y&uuml;k bir kitap &ccedil;ıkardı. İmam, muhafazayı a&ccedil;tı ve kitaba bakmaya başladı, sonunda tartıştıkları meseleyi bulup &ccedil;ıkardı ve </strong>&ldquo;Bu kitap Ali&rsquo;nin yazısı ve Allah Resul&uuml;&rsquo;n&uuml;n yazdırmasıdır.&rdquo;<strong> dedikten sonra Hakem&rsquo;e d&ouml;nerek şunları s&ouml;yledi: </strong>&ldquo;Ey Ebu Muhammed, sen, Seleme ve Ebu Mikdam sağa-sola, istediğiniz yere gidin. Allah adına yemin ederim ki, Cebrail&rsquo;in &uuml;zerlerine indiği hi&ccedil;bir kavmin yanında ondan daha g&uuml;venilir bilgi bulamazsın.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><strong><sup>[7]</sup></strong></sup></a></em></p>\n\n	<p>\n		İbrahim b. Haşim&rsquo;den nakledildiğine g&ouml;re İmam Muhammed B&acirc;kır (a.s) ş&ouml;yle dedi:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Kitab-u Ali&rsquo;de tırmalama cezasına varıncaya kadar ihtiya&ccedil; duyulan her şey vardır.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><strong><sup>[8]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		&ldquo;Sahifet-u Ali&rdquo; veya &ldquo;el-Camia&rdquo; adlı esere gelince; bu eser Hz. Ali tarafından derlenmiş bir başka hadis kitabıdır. Uzunluğu yetmiş dirsek boyudur. Ebu Basir&rsquo;in verdiği bilgiye g&ouml;re İmam Cafer Sadık (a.s) ona bu kitap konusunda şunları s&ouml;yledi:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Camia, bizim yanımızdadır. O, bir sahifedir ki uzunluğu Resulullah&rsquo;ın (s.a.a) ziraiyle yetmiş zira eder. Peygamber s&ouml;ylemiş, yazdırmış, Ali de yazmıştır. Onda b&uuml;t&uuml;n hel&acirc;ller, haramlar ve insanların ihtiya&ccedil; duyacakları her şey vardır. Hatta birini tırmalayıp yaralamanın cezası bile onda yazılıdır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><strong><sup>[9]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		İşte Ehl-i Beyt&rsquo;in S&uuml;nnet karşısındaki tutumu budur.</p>\n\n	<p>\n		Ama ilk iki halifenin d&ouml;nemlerindeki resm&icirc; devlet tutumuna gelince; bu tutum, geride &ccedil;ok b&uuml;y&uuml;k olumsuz sonu&ccedil;lar bıraktı. &Ccedil;&uuml;nk&uuml; s&ouml;z konusu yasak bir y&uuml;zyıldan az olmayan bir s&uuml;re devam etti ve bir&ccedil;ok hadisin kaybolmasına yol a&ccedil;tı. Bu durum, İsrailiyat&rsquo;ın M&uuml;sl&uuml;manların k&uuml;lt&uuml;r kaynaklarına sızmasına kapı a&ccedil;tı. Ayrıca şahs&icirc; g&ouml;r&uuml;ş (re&rsquo;y) ve istihsan kapısının ardına kadar a&ccedil;ılması sonucunu getirdi. &Ouml;yle ki, şahs&icirc; g&ouml;r&uuml;ş (re&rsquo;y), yasa koymanın kaynaklarından biri oldu; hatta bazıları bunu apa&ccedil;ık nebev&icirc; s&uuml;nnetin metinlerinin &ouml;n&uuml;ne ge&ccedil;irdi. &Ccedil;&uuml;nk&uuml; bir&ccedil;ok hadis metni bilimsel eleştiri karşısında ayakta kalamadı. Bu da Ehl-i S&uuml;nnet nezdinde hadis metinlerinin kıt kalmasına ve sonraki y&uuml;zyıllarda &uuml;mmetin bu alandaki ihtiyacına cevap vermeye yetmemesine yol a&ccedil;tı.</p>\n\n	<p>\n		Fakat Ehl-i Beyt (&uuml;zerlerine sel&acirc;m olsun) b&uuml;t&uuml;n kararlılıkları ile bu akıma karşı koydular ve gerek y&ouml;nlendirici &ccedil;abaları ve gerekse imamlık ve meşru halifelik sıfatlarının gereği olarak s&uuml;nnetin m&uuml;minler arasında kaybolmaktan korunmasını başardılar. &Ccedil;&uuml;nk&uuml; nasla belirlenmiş imamın ve halifenin başta gelen g&ouml;revi, şeriatı ve onun metinlerini kaybolmaktan korumaktır.</p>\n\n	<p>\n		Bundan dolayı S&uuml;nnet araştırmacılarının, Ehl-i Beyt ile bağlılarının nezdindeki S&uuml;nnet kaynaklarına başvurmaları zorunludur. &Ccedil;&uuml;nk&uuml; onlar Peygamberimizin evinde neler olduğunu en iyi bilen kimselerdir.</p>\n\n	<p>\n		Ehl-i Beyt&rsquo;e g&ouml;re S&uuml;nnet; inancın, fıkhın, ahl&acirc;kın, eğitimin ve insanlığın hayatın her alanındaki ihtiya&ccedil; duyduğu b&uuml;t&uuml;n d&uuml;zenlemelerin ayrıntılarını kapsar.</p>\n\n	<p>\n		Hz. Peygamber&rsquo;in (s.a.a) torunlarından İmam Cafer b. Muhammed Sadık (a.s) bu ger&ccedil;eği şu s&ouml;z&uuml; ile ifade ediyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Hi&ccedil;bir şey yoktur ki, onun hakkında kitapta bir ayet veya s&uuml;nnette bir a&ccedil;ıklama olmasın.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><strong><sup>[10]</sup></strong></sup></a></em></strong></p>\n\n	<p align=\"center\">\n		<strong>Resulullah&rsquo;ın (s.a.a) İlm&icirc; Mirasından &Ouml;rnekler</strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>1- </strong>Akıl ve İlim</p>\n\n	<p>\n		<strong>a)</strong> Resulullah (s.a.a) akla son derece b&uuml;y&uuml;k bir &ouml;nem verdi. Onu tarif etti, hayattaki g&ouml;rev, sorumluluk, davranış ve m&uuml;k&acirc;fatı hak etme d&uuml;zeyinde g&ouml;revini ve rol&uuml;n&uuml; a&ccedil;ıkladı. Bunların yanı sıra gelişmesini ve tek&acirc;m&uuml;l etmesini sağlayan fakt&ouml;rleri sayarak ş&ouml;yle buyurdu:</p>\n\n	<p>\n		&ldquo;Akıl, cehalete d&uuml;şmekten koruyan bir bağ, bir dizgindir. Nefis, en pis bir hayvan gibidir. Eğer dizginlenmezse şaşırır. Buna g&ouml;re akıl cehalete d&uuml;şmekten koruyan bir dizgindir. Y&uuml;ce Allah aklı yarattı ve ona &lsquo;Gel.&rsquo; dedi. O da geldi. Arkasından ona &lsquo;Geri d&ouml;n.&rsquo; dedi, o da geri d&ouml;nd&uuml;. Sonra Allah (Tebareke ve Teal&acirc;) ona ş&ouml;yle dedi: İzzetim ve celalim hakkı i&ccedil;in senden daha &ouml;nemli, daha b&uuml;y&uuml;k ve daha itaatk&acirc;r bir şey yaratmadım. Seninle [hilkati] başlatır, seninle yenileyeceğim. Sevap sana ve ceza da senin aleyhinedir.&rdquo;</p>\n\n	<p>\n		&ldquo;Akıldan yumuşak huyluluk (hilim) &ccedil;ıkar. Hilimden ilim, ilimden r&uuml;şt (olgunluk), r&uuml;ştten afiflik, afiflikten sakınmak, sakınmaktan hay&acirc;, hay&acirc;dan vakar, vakardan hayra devam etme, hayra devam etmekten k&ouml;t&uuml;l&uuml;kten nefret etme ve k&ouml;t&uuml;l&uuml;kten nefret etmekten iyiliğe tavsiye edene itaat &ccedil;ıkar. Bu sayılanlar, hayır t&uuml;rlerinin on tanesidir. Bu on hayır biriminin her birinin on t&uuml;r&uuml; vardır...&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n	<p>\n		<strong>b)</strong> &Ouml;nder Peygamberimiz (s.a.a) ilme ve marifete b&uuml;y&uuml;k &ouml;nem verdi. İlmin hayattaki fonksiyonunu ve diğer kemal t&uuml;rleri ile karşılaştırıldığında taşıdığı değeri a&ccedil;ıklamak &uuml;zere ş&ouml;yle buyurdu:</p>\n\n	<p>\n		&ldquo;İlmi aramak, onun peşinden koşmak her M&uuml;sl&uuml;man i&ccedil;in farzdır. İlmi bulunabileceği yerde arayın, onu ehlinden alın. İlmi Allah i&ccedil;in &ouml;ğretmek hasene (sevabı olan bir iş), onu aramak ibadet, onu m&uuml;zakere konusu yapmak tespih, onunla amel etmek cihat, onu bilmeyenine &ouml;ğretmek sadaka, onu ehli olana sunmak y&uuml;ce Allah&rsquo;a yaklaştırıcı bir davranıştır. &Ccedil;&uuml;nk&uuml; ilim hel&acirc;l ve haramın g&ouml;stergesi, cennet yollarının işaret feneri, yalnızlıkta yoldaş, gurbette ve teklikte arkadaş, uzlet k&ouml;şesinde konuşan, sevin&ccedil;te ve &uuml;z&uuml;nt&uuml;de rehber, d&uuml;şmanlara karşı sil&acirc;h ve dostlar yanında ziynettir. Allah onun sayesinde bazı kavimleri y&uuml;kselterek hayırda &ouml;nder yapar. &Ouml;yle ki, onların eserleri iktibas edilir, davranışları ile yol bulunur, g&ouml;r&uuml;şlerine başvurulur. Melekler dostluklarını arzular, kanatları ile onları okşar, dualarında onları kutsarlar. Denizlerdeki balıklar ile b&ouml;ceklere, karadaki yırtıcılar ile k&uuml;&ccedil;&uuml;kbaş hayvanlara varıncaya kadar kuru, yaş her varlık onlar i&ccedil;in Allah&rsquo;tan af diler.&rdquo;</p>\n\n	<p>\n		&ldquo;İlim, kalpleri cehaletten kurtaran hayat, g&ouml;zleri karanlıktan koruyan ışık ve bedenlerin zaafını gideren g&uuml;&ccedil;t&uuml;r. İlim, kulu se&ccedil;kinlerin mertebelerine, iyilerin meclislerine, d&uuml;nyada ve ahirette y&uuml;ksek derecelere ulaştırır. İlimdeki m&uuml;zakere oruca ve onu &ouml;ğrenip hıfzetmek namaza denktir. Onun sayesinde Rabbe itaat edilir, onun sayesinde akrabalık ilişkileri g&ouml;zetilir, yine onun sayesinde hel&acirc;l ile haram bilinebilir. İlim, amelin imamı, &ouml;nderidir; amel ona t&acirc;bidir. Allah, ilmi iyi kullara ilham eder, k&ouml;t&uuml;leri ise ondan mahrum bırakır. Allah&rsquo;ın ilim payından mahrum etmediği kimselere ne mutlu!&rdquo;</p>\n\n	<p>\n		&ldquo;Akıllı kişinin &ouml;zellikleri, kendisine karşı cahilce davranana yumuşak davranması, kendisine zulmedene karşılık vermemesi, kendisinden aşağı olanlara al&ccedil;akg&ouml;n&uuml;ll&uuml; davranması, kendisinden &uuml;stte olanlar ile iyilikte yarışmasıdır. Akıllı kişi konuşmak istediğinde &ouml;nce d&uuml;ş&uuml;n&uuml;r. Eğer s&ouml;yleyeceği s&ouml;z hayır ise konuşur ve kazan&ccedil; elde eder. Eğer s&ouml;yleyeceği s&ouml;z k&ouml;t&uuml; ise susar ve kurtulur. Eğer fitne ile karşılaşırsa Allah&rsquo;a sığınarak elini ve dilini tutar. Fazilet g&ouml;rd&uuml;ğ&uuml; zaman onu fırsat bilir. Hay&acirc; kendisinden hi&ccedil; ayrılmaz. Hi&ccedil;bir zaman hırslı g&ouml;r&uuml;nmez. İşte akıllı kişi bu on hasletle tanınır.&rdquo;</p>\n\n	<p>\n		&ldquo;Cahilin nişaneleri, kendisi ile d&uuml;ş&uuml;p kalkanlara zulmetmesi, kendisinden aşağı konumda olanlara karşı saldırgan olması, kendisinden &uuml;st konumda olanlara karşı gelmesidir. Konuşması tedbirsiz ve d&uuml;ş&uuml;ncesizdir. Eğer konuşursa, g&uuml;nah işler ve eğer susarsa, gaflete dalar. Eğer karşısına fitne &ccedil;ıkarsa, ona balıklama ve acele ile dalıp hel&acirc;k olur. Eğer karşısına fazilet &ccedil;ıkarsa, ona arka d&ouml;ner ve ağırdan yaklaşır. Eski g&uuml;nahlarından korkmaz ve &ouml;mr&uuml;n&uuml;n geri kalan b&ouml;l&uuml;m&uuml;nde g&uuml;nah işlemekten vazge&ccedil;mez. İyilik karşısında yavaş ve ge&ccedil; kalır. Ka&ccedil;ırdığı veya kaybettiği iyiliğe &uuml;z&uuml;lmez. Bu on haslet de akıldan yoksun cahilin niteliklerini oluşturur.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>2- </strong>Şeriatın Kaynakları</p>\n\n	<p>\n		<strong>c)</strong> Resullerin sonuncusu olan Hz. Peygamber (s.a.a) b&uuml;t&uuml;n insanlara ger&ccedil;ek mutluluğun yolunu g&ouml;sterdiği gibi, kendilerine a&ccedil;ıkladığı talimatlara uymaları şartı ile o mutluluğa ulaşmayı da garanti etti. Resulullah&rsquo;ın (s.a.a) a&ccedil;ıklamalarına g&ouml;re mutluluk yolu, biri diğerinin yerine ge&ccedil;meyen iki &ouml;nemli emanet olan temel kaynağa sarılmaktır. Hz. Peygamber bu konuda ş&ouml;yle buyurmuştur:</p>\n\n	<p>\n		&ldquo;Ey insanlar, ben sizin &ouml;nc&uuml;n&uuml;z, &ouml;nden gideninizim (sizden &ouml;nce sizden ayrılacağım). Sizler havuzun başında bana geleceksiniz. Ben size iki emaneti soracağım. O iki emanet konusunda benden sonra ne yapmanız gerektiğine bakın. &Ccedil;&uuml;nk&uuml; l&uuml;tufk&acirc;r ve her şeyden haberdar olan Allah bu iki emanetin bana varıncaya dek birbirinden ayrılmayacağını bana haber verdi. Ben bunu Rabbimden istedim, o da bunu bana verdi. Haberiniz olsun ki, bu iki emaneti size bıraktım. Bunlar Allah&rsquo;ın kitabı ile soyum olan Ehl-i Beyt&rsquo;imdir. Ehl-i Beyt&rsquo;imin &ouml;n&uuml;ne ge&ccedil;meyin ki, ayrılığa d&uuml;şersiniz. Onların gerisinde kalmayın ki, hel&acirc;k olursunuz. Onlara bir şeyler &ouml;ğretmeye kalkışmayın ki, onlar sizden daha bilgilidirler. Ey insanlar, sizi arkamdan birbirinizin boynunu vuran k&acirc;firler olarak bulmayayım, yoksa beni &ouml;n&uuml;ne geleni silip s&uuml;p&uuml;ren bir sel yatağı gibi bir ordu i&ccedil;inde bulursunuz.&rdquo;</p>\n\n	<p>\n		&ldquo;Haberiniz olsun ki, Ebu Talip oğlu Ali benim kardeşim ve vasimdir. O benden sonra Kur&rsquo;&acirc;n&rsquo;ın tevili &uuml;zerinde, benim tenzili &uuml;zerinde savaştığım gibi savaşır.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Kur&rsquo;&acirc;n ve Onun Benzersiz Fonksiyonu</strong></p>\n\n	<p>\n		<strong>d)</strong> Hz. Peygamber (s.a.a) en geniş ve fasih ifade ile Kur&rsquo;&acirc;n&rsquo;ın b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml; tanımladı. Onun hayattaki rol&uuml;n&uuml;, ona tam anlamı ile sarılmanın değerini b&uuml;t&uuml;n insanlara hitap ederek ortaya koydu. Bu konudaki s&ouml;zleri şunlardır:</p>\n\n	<p>\n		&ldquo;Ey insanlar, sizler bir dinlenme, bir ge&ccedil;iş yurdundasınız. Bir yolculuğun sırtındasınız. Yolculuk sizi hızla g&ouml;t&uuml;r&uuml;yor. Gecenin, g&uuml;nd&uuml;z&uuml;n, g&uuml;neşin, ayın, her yeniyi yıprattıklarını, her uzağı yakınlaştırdıklarını, her vaadi ve tehdidi yanınıza getirdiklerini g&ouml;rd&uuml;n&uuml;z. O h&acirc;lde ge&ccedil;işin uzaklığına uygun malzemeyi hazırlayın.&rdquo;</p>\n\n	<p>\n		&ldquo;Burası bel&acirc; ve sınav, kesilme ve yok olma yurdudur. İşler &uuml;zerinize karanlık gece katmanları gibi &ccedil;&ouml;reklenip karışık g&ouml;r&uuml;nd&uuml;ğ&uuml; zaman Kur&rsquo;&acirc;n&rsquo;a sarılın. &Ccedil;&uuml;nk&uuml; Kur&rsquo;&acirc;n, şefaati kabul g&ouml;ren bir şefaat&ccedil;i ve tanıklığı onaylanan bir şik&acirc;yet&ccedil;idir. Kim onu &ouml;n&uuml;ne alır ve kendine imam edinirse, o onu cennete g&ouml;t&uuml;r&uuml;r. Kim onu arkasına atarsa, o onu cehenneme s&uuml;r&uuml;kler. Kim onu rehber edinirse, o ona doğru yolu g&ouml;sterir. O, meselelerin niha&icirc; &ccedil;&ouml;z&uuml;m&uuml;n&uuml; ayrıntılarıyla i&ccedil;eren bir h&uuml;k&uuml;m kitabıdır, bir a&ccedil;ıklamadır, kesin bilgilerin kaynağıdır. O, hak ile batılı kesin olarak ayırır, şaka değildir.&rdquo;</p>\n\n	<p>\n		&ldquo;Onun zahiri ve batını vardır. Zahiri Allah&rsquo;ın h&uuml;km&uuml;, batını ise Allah&rsquo;ın ilmidir. Zahiri g&uuml;zel, batını ise derindir. Onun sınırları, işaretleri ve sınırlarının, işaretlerinin &uuml;zerinde de sınırları ve işaretleri vardır. Acayipleri sayıya sığmaz. İlgin&ccedil; şeyleri eskimez. Hidayet kandillerini i&ccedil;erir. Hikmetin işaret feneridir. Sıfatını tanıyan [&ccedil;ıkarsamada bulunabilen] i&ccedil;in marifet rehberidir. Şu h&acirc;lde kişi g&ouml;z&uuml;n&uuml; d&ouml;rt a&ccedil;sın, bakışını netleştirsin. O zaman hel&acirc;k olmaktan kurtulur ve tıkanıp kalmaktan uzaklaşır. &Ccedil;&uuml;nk&uuml; d&uuml;ş&uuml;nmek, kalp g&ouml;z&uuml;n&uuml;n hayatıdır. Tıpkı ışıktan aydınlık alan birinin karanlıkta y&uuml;r&uuml;mesi gibi. Bu durumda sizin i&ccedil;in kurtuluş kolaylaşır ve korkulu g&ouml;zlerle etrafı g&ouml;zetlemeniz azalır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Dinin R&uuml;kn&uuml; Ehl-i Beyt</strong></p>\n\n	<p>\n		<strong>e)</strong> En son Peygamber (s.a.a), b&uuml;y&uuml;k emaneti, yani kendi Ehl-i Beyt&rsquo;i olan Hz. Ali ile on bir oğlunu ve torununu &ccedil;eşitli şekillerde tarif etti. Bu konuda s&ouml;ylediklerinden biri, son konuşmalarından birini oluşturan şu konuşmasıdır:</p>\n\n	<p>\n		&ldquo;Ey muhacirler ile ensar topluluğu ve ey cinlerden ve insanlardan bug&uuml;n ve bu saatte beni dinleyenler! S&ouml;ylediklerimi burada bulunanlar burada bulunmayanlara iletsin. Haberiniz olsun ki, size Allah&rsquo;ın kitabı Kur&rsquo;&acirc;n&rsquo;ı bırakıyorum. Bu kitapta, nur, hidayet ve a&ccedil;ıklama vardır. Allah o kitapta hi&ccedil;bir şeyi ihmal etmedi. O benim i&ccedil;in Allah&rsquo;ın size karşı h&uuml;ccetidir. Bunun yanı sıra size en b&uuml;y&uuml;k bayrağı, dinin bayrağı ve hidayet ışığı olan vasim Ebu Talip oğlu Ali&rsquo;yi bırakıyorum. Haberiniz olsun, o, Allah&rsquo;ın ipidir. Hep birlikte ona sarılın, sakın ondan ayrılmayın. <strong>Allah&rsquo;ın size bağışladığı nimeti hatırlayın. Hani bir zamanlar d&uuml;şman olduğunuz h&acirc;lde O, kalplerinizi uzlaştırdı da O&rsquo;nun bu nimeti sayesinde kardeş oldunuz.</strong>&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n	<p>\n		&ldquo;Ey İnsanlar, bu Ebu Talip oğlu Ali, bug&uuml;n ve bug&uuml;nden sonra Allah&rsquo;ın hazinesidir. Kim onu bug&uuml;n ve bug&uuml;nden sonra sever ve dost edinirse, o verdiği s&ouml;z&uuml; yerine getirmiş ve kendisine d&uuml;şen g&ouml;revi ger&ccedil;ekleştirmiş olur. Kim bug&uuml;n ve bug&uuml;nden sonra ona d&uuml;şmanca davranırsa, kıyamet g&uuml;n&uuml;nde k&ouml;r ve sağır olarak gelir ve Allah nezdinde kendi lehine bir h&uuml;ccet bulunmaz.&rdquo;</p>\n\n	<p>\n		&ldquo;Ey insanlar, yarın benim yanıma Ehl-i Beyt&rsquo;im dağınık, toz toprak i&ccedil;inde, itilip kakılmış, mazlum durumda, kanları &ouml;n&uuml;n&uuml;zde akan vaziyette, boyunlarınızda sapıklık biatlerinin ve cahillik ş&ucirc;ralarının sorumluluğunu taşıyarak d&uuml;nyaya taze bir gelinmiş gibi g&ouml;n&uuml;l kaptırmış olarak gelmeyin.&rdquo;</p>\n\n	<p>\n		&ldquo;Haberiniz olsun ki, bu işin adamları ve ayetleri vardır. Allah onların isimlerini kitabında bildirdi ve ben de size onları tanıttım. Bana g&ouml;nderilen mesajı size ilettim. Fakat ben sizi cahilce davranan bir toplum olarak g&ouml;r&uuml;yorum. Benden sonra Allah&rsquo;ın kitabını bilgiye dayanmadan tevil eden, s&uuml;nneti arzunuza uyduran, dininden d&ouml;nm&uuml;ş k&acirc;firlere d&ouml;n&uuml;şmeyin. &Ccedil;&uuml;nk&uuml; Kur&rsquo;&acirc;n&rsquo;a ters d&uuml;şen her s&uuml;nnet, her hadis ve her s&ouml;z, ge&ccedil;ersiz ve batıldır.&rdquo;</p>\n\n	<p>\n		&ldquo;Kur&rsquo;&acirc;n hidayet imamıdır. Onun kendine ileten bir &ouml;nderi vardır. İnsanları hikmet ve g&uuml;zel &ouml;ğ&uuml;tlerle ona &ccedil;ağırır. O benden sonraki veliyyulemr&rsquo;dir (yetki sahibidir). O benim ilmimin, hikmetimin, gizli sırlarımın ve a&ccedil;ığa vurduklarımın ve benden &ouml;nceki peygamberlerin bıraktıkları mirasın v&acirc;risidir. Ben hem v&acirc;risim, hem geride miras&ccedil;ı bırakanım. Sakın nefsiniz sizi yalanlamasın.&rdquo;</p>\n\n	<p>\n		&ldquo;Ey insanlar, Ehl-i Beyt&rsquo;im hakkında Allah&rsquo;ı g&ouml;z &ouml;n&uuml;nde bulundurun. &Ccedil;&uuml;nk&uuml; onlar dinin temel direkleri, karanlıkların kandilleri ve ilmin madenleridirler. Ali benim kardeşim, v&acirc;risim, yardımcım, g&uuml;vendiğim (yakınım), işimin y&uuml;r&uuml;t&uuml;c&uuml;s&uuml;, s&uuml;nnetim uyarınca taahh&uuml;d&uuml;m&uuml;n yerine getiricisidir. Bana ilk inanan ve &ouml;l&uuml;m&uuml;m sırasında en son g&ouml;r&uuml;şeceğim ve kıyamet g&uuml;n&uuml; benimle buluşacakların ortasında yer alacak olan kimsedir. Bu s&ouml;ylediklerimi burada olanlarınız burada olmayanlara iletsin.&rdquo;</p>\n\n	<p>\n		&ldquo;Ey insanlar, kimin yaptığım işlerden dolayı &uuml;zerimde bir hakkı varsa, kimin benimle ilgili vadesi ileride dolacak bir hesabı varsa, bu konularda Ebu Talip oğlu Ali&rsquo;ye gelsin. O onların hepsini tazmin eder. B&ouml;ylece hi&ccedil; kimsenin &uuml;zerimde hakkı kalmasın.&rdquo;<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>3- </strong>İsl&acirc;m İnancının Temel İlkeleri</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Yaratıcı Nitelenemez</strong></p>\n\n	<p>\n		&ldquo;Yaratıcı, kendisini nitelediği sıfatlardan başka hi&ccedil;bir sıfat ile nitelenemez. Duyu organlarının kendisini algılamaktan aciz olduğu, vehimlerin erişemediği, tasavvurların sınırlandıramadığı, g&ouml;zlerin kapsayamadığı yaratıcı nasıl nitelenebilir? O, niteleyicilerin nitelemelerinden y&uuml;cedir. Yakınlığında uzak ve uzaklığında yakındır. Nasıl&rsquo;a nasıllık verip nasıl olmasını sağladığı i&ccedil;in ona &lsquo;Nasıl?&rsquo; denemez. &lsquo;Nerede&rsquo;yi nerelendirdiği i&ccedil;in O&rsquo;nun hakkında &lsquo;Nerede?&rsquo; denemez. O nasıllıktan ve neredelikten kopuk ve bağımsızdır. O kendisini nitelediği gibi tek ve sameddir. Niteleyiciler O&rsquo;nu niteleme derecesine eremezler. O doğmadı, doğrulmadı ve hi&ccedil; kimse O&rsquo;nun dengi değildir.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Tevhidin Şartları</strong></p>\n\n	<p>\n		&ldquo;Kul; &lsquo;L&acirc; il&acirc;he illallah&rsquo; (Allah&rsquo;tan başka il&acirc;h yoktur) dediği zaman c&uuml;mlenin beraberinde tasdik, tazim, haz duyma ve saygı olmalıdır. Kul; &lsquo;L&acirc; il&acirc;he illallah&rsquo; dediğinde eğer bu c&uuml;mlenin beraberinde tazim yoksa, o kul bidat ehlidir. Eğer o c&uuml;mlenin beraberinde haz duyma yoksa, o kul iki y&uuml;zl&uuml; bir g&ouml;steriş&ccedil;i; eğer beraberinde saygı yoksa, o kul fasıktır.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Allah&rsquo;ın Rahmeti</strong></p>\n\n	<p>\n		&ldquo;İsrailoğulları&rsquo;ndan iki kişi vardı. Biri ibadette gayretli, &ouml;b&uuml;r&uuml; ise g&uuml;nahk&acirc;rdı. İbadette gayretli olan kişi &ouml;b&uuml;r&uuml;ne: &lsquo;Yaptıklarından geri dur.&rsquo; der, g&uuml;nahk&acirc;r kişi de: &lsquo;Beni Rabbim ile baş başa bırak.&rsquo; derdi. Sonunda bir g&uuml;n ibadette gayretli kişi &ouml;b&uuml;r&uuml;n&uuml; ağır olarak değerlendirdiği bir g&uuml;nah işlerken buldu ve yine: &lsquo;Yaptığından geri dur.&rsquo; dedi. G&uuml;nahk&acirc;rın karşılığı: &lsquo;Beni Rabbim ile baş başa bırak, başıma g&ouml;zetleyici olarak mı g&ouml;revlendirildin?&rsquo; oldu. İbadet d&uuml;şk&uuml;n&uuml; Yahudi, &ouml;b&uuml;r&uuml;ne: &lsquo;Allah adına yemin ederim ki, Allah seni affetmez ve seni cennetine koymaz.&rsquo; dedi. Y&uuml;ce Allah her ikisine bir melek g&ouml;nderdi, gelen melek ikisinin de canını aldı ve her ikisi Allah&rsquo;ın huzurunda bir araya geldi. Y&uuml;ce Allah g&uuml;nahk&acirc;ra: <em>&lsquo;Rahmetimle cennete gir.&rsquo;</em> buyurdu. &Ouml;b&uuml;r&uuml;ne de: <em>&lsquo;Sen benim kuluma y&ouml;nelik rahmetime yasak koyabilir misin?&rsquo;</em> dedi. İbadet d&uuml;şk&uuml;n&uuml; Yahudi: &lsquo;Hayır, ey Rabbim.&rsquo; dedi ve Allah: <em>&lsquo;Bu kulumu cehenneme g&ouml;t&uuml;r&uuml;n.&rsquo;</em> buyurdu.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Ne Zorlama ve Ne Tam Serbestlik</strong></p>\n\n	<p>\n		&ldquo;Allah ne zorlayarak kendisine itaat ettirir ve ne mağlup edilerek kendisine isyan edilir. Ayrıca kullarını sultasında ihmal etmemiştir. Fakat O, kullarını g&uuml;&ccedil;l&uuml; kıldığı konular &uuml;zerine kadir olandır. Onları malik kıldığı şeylerin malikidir. Eğer kullar aldıkları emre uyarak Allah&rsquo;a itaat ederlerse, bu itaate engel olan ve ondan vazge&ccedil;iren bulunmaz. Eğer ona karşı gelen bir iş yaparlar da O, kulları ile o iş arasına girmeyi dilerse, bunu yapar. Senin ile bir şey arasına girmeyi dileyebilen ancak bunu yapmayan bir g&uuml;c&uuml; d&uuml;ş&uuml;n. Eğer bu durumda kul o işi yaparsa, oraya girip engel olmayan g&uuml;&ccedil;, adamı o işe sokmuş anlamına gelmez.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a></p>\n\n	<p align=\"center\" style=\"margin-left:14.15pt;\">\n		<strong>Hz. Peygamber&rsquo;in Ayrıcalıkları</strong></p>\n\n	<p>\n		&ldquo;Altı konuda diğer peygamberlere &uuml;st&uuml;n tutuldum: Bana &ouml;zl&uuml; s&ouml;zler verildi. Bir aylık yoldan d&uuml;şmana korku salmakla desteklendim. Ganimetler bana hel&acirc;l kılındı. Yery&uuml;z&uuml; benim i&ccedil;in secde yeri, temiz ve temizleyici kılındı. B&uuml;t&uuml;n kullara peygamber olarak g&ouml;nderildim. Benimle peygamberlere son verildi.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a></p>\n\n	<p align=\"center\" style=\"margin-left:14.15pt;\">\n		<strong>Beni Allah Se&ccedil;ti</strong></p>\n\n	<p>\n		&ldquo;Allah, İbrahim&rsquo;in &ccedil;ocuklarından İsmail&rsquo;i, İsmail&rsquo;in &ccedil;ocuklarından Kenaneoğulları&rsquo;nı, Kenaneoğulları&rsquo;ndan Kureyş kabilesini, Kureyş kabilesinden Haşimoğulları&rsquo;nı ve Haşimoğulları&rsquo;ndan beni se&ccedil;ti. Y&uuml;ce Allah ş&ouml;yle buyuruyor: <strong>Size kendinizden &ouml;yle bir peygamber geldi ki, sıkıntıya d&uuml;şmeniz ağırına gider. Size son derece d&uuml;şk&uuml;n, m&uuml;minlere karşı şefkatli ve merhametlidir.</strong>&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Ben Yağmura Benzerim</strong></p>\n\n	<p>\n		&ldquo;Allah&rsquo;ın benimle g&ouml;nderdiği hidayet ve ilim, yery&uuml;z&uuml;ne d&uuml;şen bol yağmura benzer. O yery&uuml;z&uuml;n&uuml;n bir kesimi iyidir; suyu i&ccedil;ine kabul eder; &ccedil;ayır ve bol ot bitirir. Bir kesimi ise &ccedil;oraktır; suyu dışında tutar; Allah onunla insanlara yararlanma imk&acirc;nı verir. O sudan kendileri i&ccedil;erler, hayvanlarına su verirler ve tarım yaparlar. Yağmurun bir b&ouml;l&uuml;m&uuml; ise başka bir yery&uuml;z&uuml; kesimine d&uuml;şer. Orası d&uuml;z ve engin bir &ccedil;&ouml;lden ibarettir. Ne suyu tutar ve ne ot bitirir. İşte bu, Allah&rsquo;ın dinini anlayan ve onun benimle g&ouml;nderdiği mesajdan faydalanıp bu mesajı &ouml;ğrenen ve başkalarına &ouml;ğreten ile bu mesaja başını kaldırıp bakmayanın, getirdiğim il&acirc;h&icirc; hidayeti kabul etmeyenin &ouml;rnekleridir.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\"><sup><sup>[23]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Resulullah&rsquo;tan (s.a.a)<br />\n		Sonraki İmam</strong></p>\n\n	<p>\n		&ldquo;Ey Ammar, benden sonra facialar ve fel&acirc;ketler olacaktır. Bu facialar birbirlerine kılı&ccedil; &ccedil;ekmelerine, birbirlerini &ouml;ld&uuml;rmelerine, birbirleri ile ilişkilerini kesmelerine kadar varacaktır. O olayları g&ouml;rd&uuml;ğ&uuml;nde bu sağ tarafımdaki asla&rsquo;dan,<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\"><sup><sup>[24]</sup></sup></a> yani Ebu Talip oğlu Ali&rsquo;den ayrılma. Eğer b&uuml;t&uuml;n insanlar bir vadinin yolunu tutarlar da Ali başka bir vadinin yolunu tutarsa, sen Ali&rsquo;nin girdiği vadinin yolunu tut, insanlardan ayrı kal.&rdquo;</p>\n\n	<p>\n		&ldquo;Ey Ammar, Ali seni hidayetten ayrı d&uuml;ş&uuml;rmez, seni al&ccedil;almaya doğru sevk etmez.&rdquo;</p>\n\n	<p>\n		&ldquo;Ey Ammar, Ali&rsquo;ye itaat etmek bana itaat etmek demek, bana itaat etmek demek Allah&rsquo;a itaat etmek demektir.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\"><sup><sup>[25]</sup></sup></a></p>\n\n	<p>\n		&ldquo;Kim benim vefatımdan sonra şimdi oturmakta olduğum bu yerde Ali&rsquo;ye zulmederse, benim peygamberliğimi ve benden &ouml;nceki peygamberlerin peygamberliklerini ink&acirc;r etmiş gibi olur.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\"><sup><sup>[26]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Hz. Ali&rsquo;nin (a.s) &Uuml;st&uuml;nl&uuml;ğ&uuml;</strong></p>\n\n	<p>\n		&ldquo;Eğer Hıristiyanların Meryem oğlu İsa hakkında s&ouml;ylediklerini bazı grupların senin hakkında s&ouml;ylemelerinden &ccedil;ekinmeseydim, bug&uuml;n senin hakkında &ouml;yle bir s&ouml;z s&ouml;ylerdim ki, bu gruplardan birinin yanından ge&ccedil;erken mutlaka ayağının altındaki toprağı alırlardı.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\"><sup><sup>[27]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Resulullah&rsquo;tan (s.a.a)<br />\n		Sonraki İmamlar</strong></p>\n\n	<p>\n		&ldquo;Benden sonra soyumdan gelecek olan imamlar, İsrail-oğulları&rsquo;nın nakıblerinin ve İsa&rsquo;nın havarilerinin sayısı kadardırlar. Kim onları severse, o m&uuml;mindir. Kim onlardan nefret ederse, m&uuml;nafıktır. Onlar Allah&rsquo;ın kulları arasında O&rsquo;nun h&uuml;ccetleri ve yaratıkları arasında O&rsquo;nun hidayet &ouml;nderleridir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\"><sup><sup>[28]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Hakk İmamları</strong></p>\n\n	<p>\n		&ldquo;Ey Ali, sen benden sonraki imam ve halifesin. Sen M&uuml;sl&uuml;manlar i&ccedil;in kendilerinden &ouml;nce gelirsin (onlar &uuml;zerinde tasarruf ve yetki sahibisin).&rdquo;</p>\n\n	<p>\n		&ldquo;Sen ge&ccedil;ip gidince, oğlun Hasan M&uuml;sl&uuml;manlar i&ccedil;in kendilerinden &ouml;nce gelir. Hasan ge&ccedil;ip gidince, H&uuml;seyin m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. H&uuml;seyin ge&ccedil;ip gidince, oğlu Ali b. H&uuml;seyin m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Ali ge&ccedil;ip gidince, oğlu Muhammed m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir.&rdquo;</p>\n\n	<p>\n		&ldquo;Muhammed ge&ccedil;ip gidince, oğlu Cafer m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Cafer ge&ccedil;ip gidince, oğlu Musa m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Musa ge&ccedil;ip gidince, oğlu Ali m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir.&rdquo;</p>\n\n	<p>\n		&ldquo;Ali ge&ccedil;ip gidince, oğlu Muhammed m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Muhammed ge&ccedil;ip gidince, oğlu Ali m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Ali ge&ccedil;ip gidince, oğlu Hasan m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir.&rdquo;</p>\n\n	<p>\n		&ldquo;Hasan ge&ccedil;ip gidince, Kaim Mehdi m&uuml;minler i&ccedil;in kendilerinden &ouml;nce gelir. Allah yery&uuml;z&uuml;n&uuml;n doğusunu ve batısını onun aracılığıyla fetheder.&rdquo;</p>\n\n	<p>\n		&ldquo;Bunlar hakkın imamları, doğrunun s&ouml;zc&uuml;leridir. Kim bunları desteklerse desteklenir; kim onları y&uuml;z&uuml;st&uuml; bırakırsa perişan olur.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\"><sup><sup>[29]</sup></sup></a></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>Hz. Peygamber&rsquo;in (s.a.a), Mehdi&rsquo;nin (a.s) Geleceğini M&uuml;jdelemesi</strong></p>\n\n	<p>\n		Ahmed&rsquo;in rivayet ettiğine g&ouml;re Hz. Peygamber (s.a.a) ş&ouml;yle buyurdu:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Yery&uuml;z&uuml;n&uuml; zul&uuml;m ve saldırganlık doldurduktan sonra soyumdan biri &ccedil;ıkıp yery&uuml;z&uuml;n&uuml; adalet ve insaf ile doldurmadık&ccedil;a kıyamet kopmaz...<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\"><sup><strong><sup>[30]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		Abdurrahman b. Ebu Leyla&rsquo;nın rivayet ettiğine g&ouml;re babası ş&ouml;yle dedi: Hz. Peygamber (s.a.a), Hayber Savaşı&rsquo;nda İsl&acirc;m&rsquo;ın sancağını Ali&rsquo;nin (a.s) eline verdi ve Allah onun elinde M&uuml;sl&uuml;manlara fetih bağışladı. Sonra Gadir-i Hum denen yerde Hz. Peygamber, Ali&rsquo;nin, kadın-erkek b&uuml;t&uuml;n m&uuml;minlerin &ouml;nderi olduğunu bildirdi. Hz. Peygamber s&ouml;zlerine devam ederek Ali&rsquo;nin, Fatıma&rsquo;nın, Hasan&rsquo;ın ve H&uuml;seyin&rsquo;in bazı faziletlerini saydı ve sonra ş&ouml;yle dedi:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Cebrail bana haber verdi ki, Ehl-i Beyt&rsquo;im benden sonra zulme uğrayacak. Bu zul&uuml;m onlardan olan Mehdi ortaya &ccedil;ıkıncaya, onların şanı y&uuml;celinceye ve İsl&acirc;m &uuml;mmeti onları sevmekte birleşinceye kadar devam edecektir. O d&ouml;nemde onları k&ouml;t&uuml;leyenler azalacak, sevmeyenleri zelil olacak ve &ouml;venleri &ccedil;oğalacaktır. B&uuml;t&uuml;n bunlar &uuml;lkelerin değişmeye uğrayacağı, kulların zayıf duruma d&uuml;şeceği ve Mehdi&rsquo;nin &ccedil;ıkmasından &uuml;mit kesileceği bir d&ouml;nemde ger&ccedil;ekleşecektir. İşte o zaman benim soyumdan olan Kaim, bir kavimle ortaya &ccedil;ıkacak ve Allah, bu kavim aracılığıyla hakkı &uuml;st&uuml;n getirip onların kılı&ccedil;ları ile batılı s&ouml;nd&uuml;recektir&hellip; Ey insanlar, Mehdi&rsquo;nin &ccedil;ıkışı ile m&uuml;jdelenin. &Ccedil;&uuml;nk&uuml; Allah&rsquo;ın vaadi ger&ccedil;ektir, boşa &ccedil;ıkmaz. O&rsquo;nun h&uuml;km&uuml; geri &ccedil;evrilmez. O, her şeyi hikmet &uuml;zere yapar ve her şeyi bilir. Allah&rsquo;ın fethi yakındır.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\"><sup><strong><sup>[31]</sup></strong></sup></a></em></strong></p>\n\n	<p>\n		&Uuml;mm&uuml; Seleme&rsquo;den nakledilir ki:</p>\n\n	<p>\n		Resulullah&rsquo;tan (s.a.a): <em>&ldquo;Mehdi benim soyumdan Fatıma&rsquo;nın torunları arasından &ccedil;ıkacaktır.&rdquo;<strong> dediğini duydum.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\"><sup><strong><sup>[32]</sup></strong></sup></a></strong></em></p>\n\n	<p>\n		Huzeyfe b. Yeman ş&ouml;yle diyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Bir g&uuml;n Allah&rsquo;ın Resul&uuml; bize hitap etti ve bize kıyamet g&uuml;n&uuml;ne kadar neler olacağını anlattı. S&ouml;zlerinin devamında: </em></strong><em>&ldquo;Eğer d&uuml;nyanın sadece bir g&uuml;n&uuml; kalsa, Allah o g&uuml;n&uuml; benim soyumdan olan ve ismi benim ismimin aynı olan bir kişiyi g&ouml;nderinceye kadar uzatır.&rdquo;<strong> dedi. Selman-ı Faris&icirc;, ayağa kalkarak: &ldquo;Ey Allah&rsquo;ın Resul&uuml;, o kişi hangi torununun soyundan gelecek?&rdquo; diye sordu. Hz. Peygamber eli ile H&uuml;seyin&rsquo;e dokunarak: </strong>&ldquo;O kişi bu torunumun soyundan gelecek.&rdquo;<strong> karşılığını verdi.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\"><sup><strong><sup>[33]</sup></strong></sup></a></strong></em></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>4- </strong>&nbsp;Resulullah&rsquo;ın (s.a.a) İlm&icirc; Mirasına Dayalı Şeriat D&uuml;zenlemelerinin Temel İlkeleri<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\"><sup><sup>[34]</sup></sup></a></p>\n\n	<p>\n		<strong>a)&nbsp; İsl&acirc;m&rsquo;ın Karakteristik &Ouml;zellikleri</strong></p>\n\n	<p>\n		1-&nbsp; İsl&acirc;m y&uuml;celir, hi&ccedil;bir şey onun &uuml;st&uuml;ne &ccedil;ıkamaz.</p>\n\n	<p>\n		2-&nbsp; İsl&acirc;m kendinden &ouml;ncekini [yani işlenmiş g&uuml;nahları] siler, yok eder.</p>\n\n	<p>\n		3-&nbsp; İnsanlar bilmedikleri s&uuml;rece genişlik i&ccedil;indedirler.</p>\n\n	<p>\n		4-&nbsp; &Uuml;mmetimden yanılgının, unutmanın ve zorla yaptırılan işlerin sorumluluğu kaldırılmıştır.</p>\n\n	<p>\n		5-&nbsp; Şu &uuml;&ccedil; kimseden kalem kaldırıldı: &Ccedil;ocuk, deli, uyuyan kişi.</p>\n\n	<p>\n		<strong>b)&nbsp; İlim ve &Acirc;limlerin Sorumluluğu</strong></p>\n\n	<p>\n		1-&nbsp; Kim zamanının imamını bilmeden &ouml;l&uuml;rse, cahiliye &ouml;l&uuml;m&uuml; ile &ouml;lm&uuml;şt&uuml;r.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		2-&nbsp; Kim bilgiye dayanmadan Kur&rsquo;&acirc;n &uuml;zerinde bir s&ouml;z s&ouml;ylerse, cehennemdeki yerini hazırlasın.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		3-&nbsp; Kime bildiği bir şey sorulur da bilgisini saklarsa, Allah onun ağzına ateşten bir gem vurur.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		4-&nbsp; Kim bilgiye dayanmadan fetva verirse, g&ouml;kteki ve yery&uuml;z&uuml;ndeki melekler kendisine l&acirc;net eder.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; Her fetva veren kişi tazmin ile sorumludur.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Her bidat sapıklıktır ve her sapıklığın yolu cehenneme &ccedil;ıkar.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; Allah kim i&ccedil;in iyilik isterse, onu din alanında derin bilgili yapar.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; Farzları &ouml;ğrenin ve bu ilmi insanlara &ouml;ğretin. &Ccedil;&uuml;nk&uuml; bu alan ilmin yarısıdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Size benim bir hadisim getirildiği zaman onu Allah&rsquo;ın kitabına sunun. Ona uyanı kabul edin. Ona ters d&uuml;şeni duvara &ccedil;arpın.</p>\n\n	<p>\n		10-&nbsp; Bidat&ccedil;ilik başını alıp y&uuml;r&uuml;d&uuml;ğ&uuml; zaman &acirc;limler ilimlerini ortaya koysunlar. Kim bunu yapmaz ise, Allah&rsquo;ın l&acirc;neti &uuml;zerine olur.</p>\n\n	<p>\n		<strong>c)&nbsp; İsl&acirc;m&icirc; Tutumun Genel Kuralları</strong></p>\n\n	<p>\n		1-&nbsp; İsl&acirc;m&rsquo;da ruhbanlık yoktur.</p>\n\n	<p>\n		2-&nbsp; Yaratıcıya karşı gelindiği konuda kula itaat edilmez.</p>\n\n	<p>\n		3-&nbsp; Takiyesi olmayanın dini yoktur.</p>\n\n	<p>\n		4-&nbsp; Farzlara zarar verdiklerinde, nafilelerde hayır yoktur.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; Problemli her işin &ccedil;&ouml;z&uuml;m&uuml; i&ccedil;in kura &ccedil;ekilir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Ameller niyetlere bağlıdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; Kişinin niyeti amelinden daha etkilidir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; Amellerin en faziletlisi, en &ccedil;etin olanlarıdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Kim bir kavmin dinini benimserse, onların h&uuml;km&uuml; kendisi i&ccedil;in bağlayıcı olur.</p>\n\n	<p>\n		10-&nbsp; Kim bir iyi &ccedil;ığır a&ccedil;arsa, yaptığı iyiliğin sevabı ile birlikte kıyamete kadar a&ccedil;tığı &ccedil;ığırdan gidenlerin sevabı kadar sevap kazanır. Buna karşılık kim bir k&ouml;t&uuml; &ccedil;ığır a&ccedil;arsa, yaptığı k&ouml;t&uuml;l&uuml;ğ&uuml;n cezası yanında a&ccedil;tığı &ccedil;ığırdan gidenlerin alacakları ceza kadar cezaya &ccedil;arptırılır.</p>\n\n	<p>\n		<strong>d)&nbsp; Yargı İle İlgili Genel Hatlar</strong></p>\n\n	<p>\n		1-&nbsp; H&acirc;kim &ccedil;aba sarf edip de yanılırsa, bir sevap kazanır; eğer &ccedil;abası sonucu isabetli olursa, ona iki sevap vardır.</p>\n\n	<p>\n		2-&nbsp; Aklı başında kimselerin kendi aleyhlerindeki ikrarları ge&ccedil;erlidir.</p>\n\n	<p>\n		3-&nbsp; Şahit g&ouml;stermek iddia sahibine, yemin etmek iddiayı ink&acirc;r edene d&uuml;şer.</p>\n\n	<p>\n		4-&nbsp; Ancak Allah adına yemin edilir.</p>\n\n	<p>\n		5-&nbsp; Ş&uuml;phe varsa, hadleri uygulamayın. (Ş&uuml;pheler sebebi ile hadleri d&uuml;ş&uuml;r&uuml;n.)</p>\n\n	<p>\n		6-&nbsp; Kim malı uğruna &ouml;ld&uuml;r&uuml;l&uuml;rse, şehittir.</p>\n\n	<p>\n		7-&nbsp; Aldığın şeyin sorumluluğu, sahibine teslim edilinceye kadar sana aittir.</p>\n\n	<p>\n		8-&nbsp; Vahşi hayvanların verdikleri zayiatın karşılığı yoktur, kovuşturma konusu edilmez.</p>\n\n	<p>\n		9-&nbsp; Baba, oğlunun su&ccedil;undan sorumlu tutulamayacağı gibi, oğlu da babasının su&ccedil;undan sorumlu tutulamaz.</p>\n\n	<p>\n		10-&nbsp; İnsanlar malları &uuml;zerinde egemendirler.</p>\n\n	<p>\n		<strong>e)&nbsp; Ana Hatları İle İbadetler</strong></p>\n\n	<p style=\"margin-left:5.65pt;\">\n		1-&nbsp; Ş&uuml;phesiz, dinin direği namazdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		2-&nbsp; Yapacağınız ibadetleri benden &ouml;ğrenin.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		3-&nbsp; Beni namaz kılarken g&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi namaz kılın.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		4-&nbsp; Mallarınızın zek&acirc;tını verin ki, namazlarınız kabul edilsin.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; Fitre zek&acirc;tı her erkek ve kadına farzdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Benim i&ccedil;in yery&uuml;z&uuml; secde yeri, toprağı temiz ve temizleyici kılındı.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; Camilerinizi satışlarınızdan, satın almalarınızdan ve husumetlerinizden uzak tutun.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; &Uuml;mmetimin seyahati oru&ccedil;tur. [Oru&ccedil;, gezip dolaşmak gibi insana canlılık ve ferahlılık kazandırır.]</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Her maruf (g&uuml;zel davranış) sadakadır.</p>\n\n	<p>\n		10-&nbsp; Cihadın en faziletlisi, zalim bir h&uuml;k&uuml;mdarın &ouml;n&uuml;nde s&ouml;ylenen hak s&ouml;zd&uuml;r.</p>\n\n	<p>\n		<strong>f)&nbsp; Aile D&uuml;zeninin Bazı Temel İlkeleri</strong></p>\n\n	<p>\n		1-&nbsp; Evlenmek benim s&uuml;nnetimdir. Kim benim s&uuml;nnetimden y&uuml;z &ccedil;evirirse benden değildir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		2-&nbsp; Evlenin ve &ccedil;oğalın. &Ccedil;&uuml;nk&uuml; ben kıyamet g&uuml;n&uuml; sizin ile diğer &uuml;mmetlere karşı &ouml;v&uuml;n&ccedil; duyarım.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		3-&nbsp; Evlenin ve eşlerinizi boşamayın. &Ccedil;&uuml;nk&uuml; boşamaktan, Rahman olan Allah&rsquo;ın arşı sarsılır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		4-&nbsp; Menilerinizi akıtacağınız eşleri dikkatlice se&ccedil;in, birbirine denk olanları evlendirin ve &ouml;yle olanlarla evlenin.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; &Ccedil;ocuk kimin yatağında doğmuşsa, ona aittir. Fuhuş yapan ise, taşlanarak &ouml;ld&uuml;r&uuml;l&uuml;r.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Kadının cihadı, kocasına karşı vazifesini en iyi şekilde yerine getirmektir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; Kadınlar i&ccedil;in cuma namazı, cemaatle namaz kılmak, ezan okumak, kamet getirmek, hasta ziyaret etmek, Saf&acirc; ile Merve tepeleri arasında koşarcasına hızlı y&uuml;r&uuml;mek, cihat, Hacer&uuml;&rsquo;l-Esved&rsquo;e el s&uuml;rmek, h&acirc;kimlik g&ouml;revi &uuml;stlenmek ve (hacda) başı tıraş etmek yoktur.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; Birbirini lian (l&acirc;netleşme) yapan &ccedil;iftler bir daha birleşemezler.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Namuslu bir kadına zina etti diye iftira atmak, y&uuml;z yılın ibadetini boşa &ccedil;ıkarır.</p>\n\n	<p>\n		10-&nbsp; [Mahrem olmaya sebep olan s&uuml;t emzirmede aranan şartlardan biri de] &ccedil;ocuk emzirmenin, bedende et oluşturacak ve kemikleri g&uuml;&ccedil;lendirecek kadar olmasıdır.</p>\n\n	<p>\n		11-&nbsp; &Ccedil;ocuklarınıza y&uuml;zmeyi ve ok&ccedil;uluğu &ouml;ğretin.</p>\n\n	<p>\n		12-&nbsp; Kimin yanında k&uuml;&ccedil;&uuml;k &ccedil;ocuk varsa, onunla &ccedil;ocukcasına davransın.</p>\n\n	<p>\n		<strong>g)&nbsp; İsl&acirc;m&icirc; Ekonomik D&uuml;zenden Aydınlatıcı Noktalar</strong></p>\n\n	<p>\n		1-&nbsp; İbadet yedi b&ouml;l&uuml;md&uuml;r. En faziletlisi hel&acirc;l kazan&ccedil; aramaktır.</p>\n\n	<p>\n		2-&nbsp; &Ouml;nce din bilgisi, sonra ticaret.</p>\n\n	<p>\n		3-&nbsp; Bakım ve g&ouml;zetim y&uuml;k&uuml;n&uuml; başkalarının &uuml;zerine atan kişi mel&rsquo;undur (Allah&rsquo;ın rahmetinden uzaktır).</p>\n\n	<p>\n		4-&nbsp; Bakmakla y&uuml;k&uuml;ml&uuml; olduğun kişilerden başla.</p>\n\n	<p>\n		5-&nbsp; İş&ccedil;inin &uuml;cretini teri kurumadan &ouml;nce verin.</p>\n\n	<p>\n		6-&nbsp; Her &ccedil;ekilen zahmete karşılık uygun bir &uuml;cret vardır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; M&uuml;sl&uuml;manlar şartlarına bağlı kalırlar.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; M&uuml;sl&uuml;man, malını nerede bulursa onu alma yetkisine sahiptir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Vakıflar, vakfedenlerin arzularına g&ouml;re işletilir.</p>\n\n	<p>\n		10-&nbsp; M&uuml;sl&uuml;manın malı bir başkasına ancak sahibi g&ouml;n&uuml;l rızası ile verirse, hel&acirc;l olur.</p>\n\n	<p>\n		11-&nbsp; &Ouml;nce kefen tedariki, sonra bor&ccedil;, sonra vasiyet, sonra miras b&ouml;l&uuml;şme gelir.</p>\n\n	<p>\n		12-&nbsp; M&uuml;sl&uuml;manlar arasında yapılan anlaşmalar ge&ccedil;erlidir. Yalnız anlaşma, haramın hel&acirc;l veya hel&acirc;lin haram olmasını gerektirirse, o başka.</p>\n\n	<p>\n		13-&nbsp; Zengin M&uuml;sl&uuml;manın bor&ccedil; hususunda karşı tarafı oyalaması M&uuml;sl&uuml;mana zul&uuml;md&uuml;r.</p>\n\n	<p>\n		14-&nbsp; Alıcı ve satıcı pazarlık yerini terk etmedikleri s&uuml;rece alışverişi ge&ccedil;erli sayıp saymamakta serbesttirler.</p>\n\n	<p>\n		15-&nbsp; Kazan&ccedil;ların en k&ouml;t&uuml;s&uuml; faizdir.</p>\n\n	<p>\n		16-&nbsp; &Ouml;l&uuml; hayvanın derisi ile sinirinden yararlanılamaz.</p>\n\n	<p>\n		<strong>h)&nbsp; Sosyal Dayanışmanın Bazı Temel İlkeleri</strong></p>\n\n	<p style=\"margin-left:5.65pt;\">\n		1-&nbsp; M&uuml;min ile savaşmak k&uuml;f&uuml;rd&uuml;r; m&uuml;minin etini yemek [gıybetini yapmak] g&uuml;nahtır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		2-&nbsp; M&uuml;minin &ouml;l&uuml; olarak saygınlığı, yaşarkenki saygınlığı gibidir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		3-&nbsp; &Ouml;l&uuml;n&uuml;n saygınlığı, cenaze hazırlıklarının acele yapılmasını gerektirir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		4-&nbsp; M&uuml;minler kardeştirler. Kanları birbirine denktir. Onlardan en aşağı sosyal konumda olanın d&uuml;şmanlardan birine verdiği aman, onların hepsini bağlar. Onlar kendileri dışındakilere karşı bir tek el gibidirler.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; Vel&acirc; mirası, k&ouml;le azat etme karşılığındadır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Vel&acirc; yakınlığı, nesep ve soy yakınlığı gibidir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; M&uuml;mine s&ouml;vmek fasıklıktır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; Her sarhoş edici madde haramdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; &Ccedil;oğu sarhoş eden maddenin, bir yudumu da haramdır.</p>\n\n	<p>\n		10-&nbsp; Kabir azabı s&ouml;z taşımaktan, gıybetten ve yalandan dolayıdır.</p>\n\n	<p>\n		11-&nbsp; Fasığın arkasından konuşmak gıybet değildir.</p>\n\n	<p>\n		12-&nbsp; &Uuml;mmetimin erkekleri i&ccedil;in altından elbise haramdır; fakat bu elbiseler kadınlar i&ccedil;in hel&acirc;ldir.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>5-&nbsp; </strong>Resulullah&rsquo;ın İlm&icirc; Mirasından Kapsamlı S&ouml;zler</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		1-&nbsp; Ben &uuml;st&uuml;n ahl&acirc;k&icirc; değerleri tamama erdirmek i&ccedil;in g&ouml;nderildim.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		2-&nbsp; Ben ilmin şehriyim, Ali de o şehrin kapısıdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		3-&nbsp; Allah nezdinde amellerin en sevileni, az da olsa en devamlı olanıdır.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		4-&nbsp; Biriniz bir iş yaptığı zaman onu sağlam şekilde yapsın.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		5-&nbsp; İman iki eşit b&ouml;l&uuml;md&uuml;r. Bir b&ouml;l&uuml;m&uuml; sabırda, &ouml;b&uuml;r b&ouml;l&uuml;m&uuml; ise ş&uuml;k&uuml;rde gizlidir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		6-&nbsp; Ağzınızı sıkı tutmak suretiyle işlerinizi kolaylaştırın.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		7-&nbsp; G&uuml;venilir olmak rızkı, hıyanet ise fakirliği celp eder.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		8-&nbsp; Eller &uuml;&ccedil; t&uuml;rl&uuml;d&uuml;r: İsteyen, veren ve vermekten ka&ccedil;ınan el. Ellerin en hayırlısı veren eldir.</p>\n\n	<p style=\"margin-left:5.65pt;\">\n		9-&nbsp; Kavmin efendisi fasıkları olduğu, en aşağılıkları liderleri olduğu ve fasık kişiye ikram edildiği zaman bel&acirc;yı bekle.</p>\n\n	<p>\n		10-&nbsp; En &ccedil;abuk gelen k&ouml;t&uuml;l&uuml;k, zulm&uuml;n cezasıdır.</p>\n\n	<p>\n		11-&nbsp; Haberiniz olsun, &uuml;mmetimin en k&ouml;t&uuml; kişileri k&ouml;t&uuml;l&uuml;klerinden korkulduğu i&ccedil;in saygı g&ouml;sterilenlerdir. Haberiniz olsun, k&ouml;t&uuml;l&uuml;ğ&uuml;nden korktukları i&ccedil;in insanların saygı g&ouml;sterdikleri kimse, benden değildir.</p>\n\n	<p>\n		12-&nbsp; İyilik sayesinde &ouml;zg&uuml;r kişiler k&ouml;le yapılır.</p>\n\n	<p>\n		13-&nbsp; M&uuml;jdeleyin, nefret ettirmeyin.</p>\n\n	<p>\n		14-&nbsp; D&ouml;rt şeyden &ouml;nce d&ouml;rt şeyin değerini bil: Yaşlılığından &ouml;nce gen&ccedil;liğinin, hastalığından &ouml;nce sağlığının, fakirliğinden &ouml;nce zenginliğinin ve &ouml;l&uuml;m&uuml;nden &ouml;nce hayatının değerini.</p>\n\n	<p>\n		15-&nbsp; &Uuml;&ccedil; şey d&uuml;nyada ve ahirette &uuml;st&uuml;n ahl&acirc;k &ouml;rneğidir: Sana haksızlık edeni affetmen, seninle ilişkiyi kesen ile ilişkiyi devam ettirmen, sana kabalık edene karşı yumuşak davranman.</p>\n\n	<p>\n		16-&nbsp; &Uuml;&ccedil; şey perdeleri yırtarak Allah&rsquo;ın huzuruna ulaşır: &Acirc;limlerin kalemlerinin cızırtısı, m&uuml;cahitlerin ayak sesleri, namuslu ev kadınlarının ipek eğirme sesleri.</p>\n\n	<p>\n		17-&nbsp; &Uuml;&ccedil; şey kalbi karartır: Boş ve heva&icirc; şeyler dinlemek, avcılık, h&uuml;k&uuml;mdar kapısına gitmek.</p>\n\n	<p>\n		18-&nbsp; Kalplerin yaratılıştan gelen &ouml;zelliği, kendisine iyilik edenleri sevmek ve kendisine k&ouml;t&uuml; davrananlardan nefret etmektir.</p>\n\n	<p>\n		19-&nbsp; Hesaba &ccedil;ekilmeden &ouml;nce kendinizi hesaba &ccedil;ekin.</p>\n\n	<p>\n		20-&nbsp; D&uuml;nya sevgisi b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin başıdır.</p>\n\n	<p>\n		21-&nbsp; Hikmet, m&uuml;minin yitiğidir. Hikmetin başı Allah korkusudur.</p>\n\n	<p>\n		22-&nbsp; Cennet nefsin hoşlanmadığı şeylerle ve cehennem ise nefs&icirc; isteklerle kuşatılmıştır.</p>\n\n	<p>\n		23-&nbsp; Ahl&acirc;kınızı g&uuml;zelleştirin, komşularınıza karşı nazik olun, kadınlarınıza iyi davranın ki, hesaba &ccedil;ekilmeden cennete giresiniz. Hastalıklarınızı sadaka ile tedavi edin.</p>\n\n	<p>\n		24-&nbsp; Akıllı olmanın en &ouml;nde gelen g&ouml;stergesi, Allah&rsquo;a iman etmekten sonra hakkı &ccedil;iğnemeksizin insanlarla iyi ge&ccedil;inmektir.</p>\n\n	<p>\n		25-&nbsp; D&uuml;nyadaki efendiler, c&ouml;mertler; ahiretteki efendiler, k&ouml;t&uuml;l&uuml;klerden sakınanlardır. Mutlu kimse başkalarından ibret alandır.</p>\n\n	<p>\n		26-&nbsp; İnsanların en k&ouml;t&uuml;s&uuml; d&uuml;nyası karşılığında ahiretini satandır. Bundan daha k&ouml;t&uuml;s&uuml; ise ahiretini başkasının d&uuml;nyası uğruna satandır.</p>\n\n	<p>\n		27-&nbsp; Kendi kusurunu g&ouml;rmekten başkasının kusuruna bakmaya fırsat bulamayana m&uuml;jdeler olsun!</p>\n\n	<p>\n		28-&nbsp; Cemaatten sakın ayrılma. &Ccedil;&uuml;nk&uuml; kurt s&uuml;r&uuml;den ayrılan koyunu kapar.</p>\n\n	<p>\n		29-&nbsp; Sakın kanaatk&acirc;rlıktan, harcamalarda hesaplı davranmaktan ayrılmayın. Zira kanaatk&acirc;r toplum asla fakir d&uuml;şmez.</p>\n\n	<p>\n		30-&nbsp; Hastalık korkusu ile yemeklerden korunup perhiz yaptığı h&acirc;lde, cehennem korkusu ile g&uuml;nahlardan uzak durmayan kimseye şaşarım.</p>\n\n	<p>\n		31-&nbsp; M&uuml;minin şerefi, insanlardan m&uuml;stağni olmasıdır.</p>\n\n	<p>\n		32-&nbsp; Seni ziyaret etmeyeni sen ziyaret et. Sana hediye vermeyene sen hediye ver.</p>\n\n	<p>\n		33-&nbsp; Asıl zenginlik, g&ouml;n&uuml;l zenginliğidir.</p>\n\n	<p>\n		34-&nbsp; Ya &acirc;lim ol ya &ouml;ğrenci ol, ya dinleyici ol veya bunları seven birisi ol; beşinci gruptan olma ki hel&acirc;k olursun.</p>\n\n	<p>\n		35-&nbsp; Akıldan daha faydalı bir mal yoktur.</p>\n\n	<p>\n		36-&nbsp; Cahillikten daha b&uuml;y&uuml;k fakirlik yoktur.</p>\n\n	<p>\n		37-&nbsp; Tedbirlilik gibi akıl yoktur.</p>\n\n	<p>\n		38-&nbsp; Kim bir M&uuml;sl&uuml;manı aldatır veya ona zarar verir ya da hile yaparsa, bizden değildir.</p>\n\n	<p>\n		39-&nbsp; Malı ıslah etmek mertliktendir.</p>\n\n	<p>\n		40-&nbsp; Kim bir toplumun yaptığı işi beğenirse, o toplumun yaptığı işe ortak olmuş olur.</p>\n\n	<p>\n		41-&nbsp; Kim bir kavmi severse, onlarla birlikte haşrolur.</p>\n\n	<p>\n		42-&nbsp; Kim bildiği ile amel ederse Allah ona, bilmediğini &ouml;ğrenmeyi nasip eder.</p>\n\n	<p>\n		43-&nbsp; Kim bir zalime zulm&uuml; konusunda destek olursa, Allah o zalimi başına musallat eder.</p>\n\n	<p>\n		44-&nbsp; Kim Allah ile arasını d&uuml;zeltirse, Allah da onun insanlar ile arasını d&uuml;zeltir.</p>\n\n	<p>\n		45-&nbsp; Merhamet etmeyene merhamet edilmez.</p>\n\n	<p>\n		46-&nbsp; Kim aldatırsa aldatılır.</p>\n\n	<p>\n		47-&nbsp; Kimin iki g&uuml;n&uuml; eşit olursa, o ziyan etmiştir.</p>\n\n	<p>\n		48-&nbsp; Kanaatk&acirc;r davranan, harcamalarında hesaplı olan, ge&ccedil;im sıkıntısına d&uuml;şmez.</p>\n\n	<p>\n		49-&nbsp; M&uuml;min; insanların, elinden ve dilinden emin oldukları kimsedir.</p>\n\n	<p>\n		50-&nbsp; M&uuml;sl&uuml;man; insanların, eziyetinden g&uuml;vende oldukları kimsedir.</p>\n\n	<p>\n		51-&nbsp; Toplantılar emanet &uuml;zere d&uuml;zenlenir. (Toplantılarda konuşulan s&ouml;zler ve cereyan eden olaylar gizli tutulmalıdır.)</p>\n\n	<p>\n		52-&nbsp; M&uuml;sl&uuml;man, M&uuml;sl&uuml;man kardeşinin aynasıdır.</p>\n\n	<p>\n		53-&nbsp; M&uuml;sl&uuml;man M&uuml;sl&uuml;manın kardeşidir, ona zulmetmez, onu kırmaz.</p>\n\n	<p>\n		54-&nbsp; Kendisiyle istişarede bulunulan, g&uuml;venilir olmalıdır.</p>\n\n	<p>\n		55-&nbsp; Kendinin değerini (haddini) bilen kişi hel&acirc;k olmaz.</p>\n\n	<p>\n		56-&nbsp; Kim kendini fakir g&ouml;sterirse, fakir d&uuml;şer.</p>\n\n	<p>\n		57-&nbsp; Kim bilgiye dayanmadan bir iş yaparsa bozduğu, d&uuml;zelttiğinden &ccedil;ok olur.</p>\n\n	<p>\n		58-&nbsp; Kim bir &ccedil;irkin işi halk arasında yayarsa, onu başlatan kimse gibi olur.</p>\n\n	<p>\n		59-&nbsp; Kim bir m&uuml;mini bir şey ile ayıplarsa, o şeyi yapmadan &ouml;lmez.</p>\n\n	<p>\n		60-&nbsp; Kim yarını &ouml;mr&uuml;nden sayarsa, &ouml;l&uuml;m ile arasındaki dostluğa g&ouml;lge d&uuml;ş&uuml;rm&uuml;ş olur.</p>\n\n	<p>\n		61-&nbsp; Kim bir h&uuml;k&uuml;mdarı Allah&rsquo;ı kızdırma pahasına hoşnut ederse, Allah&rsquo;ın dininden &ccedil;ıkar.</p>\n\n	<p>\n		62-&nbsp; İnsanlar ile iyi ge&ccedil;inmek imanın yarısı, onlara yumuşak davranmak yaşamın yarısıdır.</p>\n\n	<p>\n		63-&nbsp; Kolaylaştırın, zorlaştırmayın.</p>\n\n	<p>\n		64-&nbsp; M&uuml;min her haslete alışır, uyum g&ouml;sterir; fakat yalancılık ile hıyanete alışmaz, uyum g&ouml;stermez.</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong>6- </strong>&nbsp;Resulullah&rsquo;ın Dualarından &Ouml;rnekler</p>\n\n	<p>\n		<strong>a)</strong>&nbsp; Hz. Peygamber&rsquo;in (s.a.a) ramazan ayında farz namazlardan sonra yaptığı dualarının biri ş&ouml;yledir:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ım, kabirlerdekilere sevin&ccedil; bağışla. Allah&rsquo;ım, b&uuml;t&uuml;n fakirleri zenginleştir. Allah&rsquo;ım, b&uuml;t&uuml;n a&ccedil;ları doyur. Allah&rsquo;ım, b&uuml;t&uuml;n &ccedil;ıplakları giydir. Allah&rsquo;ım, b&uuml;t&uuml;n bor&ccedil;luların bor&ccedil;larını &ouml;demelerini nasip eyle. Allah&rsquo;ım, b&uuml;t&uuml;n sıkıntı &ccedil;ekenleri feraha kavuştur. </em></strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ım, b&uuml;t&uuml;n gurbet&ccedil;ileri evlerine d&ouml;nd&uuml;r. Allah&rsquo;ım, b&uuml;t&uuml;n esirleri kurtar. Allah&rsquo;ım, M&uuml;sl&uuml;manların b&uuml;t&uuml;n bozuk işlerini d&uuml;zelt. Allah&rsquo;ım, b&uuml;t&uuml;n hastaları iyileştir. Allah&rsquo;ım, fakirliğimizi zenginliğin ile &ouml;nle. </em></strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ım, k&ouml;t&uuml; durumumuzu iyi durumunla değiştir. Allah&rsquo;ım, bize bor&ccedil;larımızı &ouml;demeyi nasip eyle ve fakirlikten kurtararak zenginleştir. Hi&ccedil; ş&uuml;phesiz senin her şeye g&uuml;c&uuml;n yeter.</em></strong></p>\n\n	<p>\n		<strong>b)</strong>&nbsp; Peygamber efendimiz (s.a.a) Bedir Savaşı g&uuml;n&uuml; şu duayı yaptı:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ım, b&uuml;t&uuml;n sıkıntılı durumlarda g&uuml;vendiğim sensin, b&uuml;t&uuml;n dar durumlarda &uuml;midim sensin, başıma gelen b&uuml;t&uuml;n işlerde sen benim g&uuml;venim ve hazırlığımsın. G&ouml;n&uuml;lleri zayıf d&uuml;ş&uuml;ren, &ccedil;areyi azaltan, yakınların desteğini kesen, d&uuml;şmanların sevin&ccedil; &ccedil;ığlıkları atmalarına yol a&ccedil;an, şartların beni bitkin d&uuml;ş&uuml;rd&uuml;ğ&uuml; nice sıkıntım oldu ki, onları sana arz ettim, sana şik&acirc;yet ettim ve bu şik&acirc;yeti senden başkalarından y&uuml;z &ccedil;evirip sana sığınmak i&ccedil;in yaptım. </em></strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Sen bu sıkıntılarımı giderip beni rahatlattın, onu benden kaldırdın, benim yerime onu hallettin; sen b&uuml;t&uuml;n nimetlerin velisi, b&uuml;t&uuml;n hacetlerin sahibi, b&uuml;t&uuml;n isteklerin son noktasısın. Sana &ccedil;ok &ccedil;ok hamdeder, bol bol minnet sunarım.</em></strong></p>\n\n	<p>\n		<strong>c)</strong>&nbsp; Hz. Peygamber (s.a.a) Ahzab Savaşı g&uuml;n&uuml; şu duayı yaptı:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Ey sıkıntı i&ccedil;inde kıvrananların feryadını işiten, ey dara d&uuml;şenlerin &ccedil;ağrılarına karşılık veren Allah&rsquo;ım! Kederimi, derdimi, sıkıntımı benden gider. Sen benim ve arkadaşlarımın durumunu biliyorsun. D&uuml;şmanımın g&uuml;c&uuml;ne karşı bana yeterli ol. &Ccedil;&uuml;nk&uuml; bu sıkıntıyı senden başka hi&ccedil; kimse ortadan kaldıramaz.</em></strong></p>\n\n	<p>\n		<strong>d)</strong>&nbsp; Hz. Peygamber&rsquo;in (s.a.a) bir sahabesine &ouml;ğrettiği d&uuml;şmanın şerrinden korunma ama&ccedil;lı duası:</p>\n\n	<p>\n		İbn T&acirc;vus &ldquo;Muhecu&rsquo;d-Daav&acirc;t&rdquo; adlı eserinde bu duayı ş&ouml;yle naklediyor:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Ey b&uuml;t&uuml;n sesleri işiten, ey insanları &ouml;ld&uuml;kten sonra dirilten, ey fırsatı ka&ccedil;ırmaktan endişe etmediği i&ccedil;in acele etmeyen, ey sabitliği s&uuml;rekli olan, ey bitkileri topraktan &ccedil;ıkaran, ey &ccedil;&uuml;r&uuml;m&uuml;ş, toz olmuş kemiklere can veren Allah! </em></strong></p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ın adı ile. Allah&rsquo;a sığındım, &ouml;l&uuml;ms&uuml;z diriye sırtımı dayadım, ancak &lsquo;Y&uuml;ce ve ulu Allah&rsquo;a dayanmayan hi&ccedil;bir g&uuml;&ccedil; ve kuvvet yoktur.&rsquo; inancıyla bana eziyet edeni defediyorum.</em></strong></p>\n\n	<p>\n		<strong>e)&nbsp; </strong>Hz. Peygamber&rsquo;in (s.a.a) bor&ccedil; &ouml;deme isteği i&ccedil;eren ve Ali b. Ebu Talib&rsquo;e &ouml;ğrettiği dua:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Allah&rsquo;ım, beni hel&acirc;lin ile haramından ve bağışınla senden başkalarından m&uuml;stağni kıl.</em></strong></p>\n\n	<p>\n		<strong>f)&nbsp; </strong>Hz. Peygamber&rsquo;in (s.a.a) &ouml;n&uuml;ne yemek sofrası konduğunda yaptığı dua:</p>\n\n	<p style=\"margin-left:14.15pt;\">\n		<strong><em>Seni noksanlıklardan tenzih ederim Allah&rsquo;ım! Bizi ne g&uuml;zel sınavdan ge&ccedil;iriyorsun! Seni noksanlıklardan tenzih ederim Allah&rsquo;ım! Bize ne kadar &ccedil;ok nimet veriyorsun! Seni noksanlıklardan tenzih ederim Allah&rsquo;ım! Bizi ne kadar k&ouml;t&uuml;l&uuml;klerden kurtarıyorsun! Allah&rsquo;ım, bize, m&uuml;minlerin ve M&uuml;sl&uuml;manların fakirlerine bolluk ihsan eyle.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\"><sup><strong><sup>[35]</sup></strong></sup></a></em></strong></p>\n</div>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Cum&rsquo;a, 2</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Furkan, 5</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; el-K&acirc;fi, c.1, s.62-63, İlmin Fazileti Kitabı, Hadis İhtil&acirc;fı Babı</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bakara, 120</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nahl, 44; Ahz&acirc;b, 21; Haşr, 7</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Besairu&rsquo;d-Derec&acirc;t, s.198; el-K&acirc;fi, c.1, s.62-63</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tarihu&rsquo;t-Teşrii&rsquo;l-İsl&acirc;m&icirc;, 31</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tarihu&rsquo;t-Teşrii&rsquo;l-İsl&acirc;m&icirc;, 32</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tarihu&rsquo;t-Teşrii&rsquo;l-İsl&acirc;m&icirc;, s.33</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-K&acirc;fi, c.1, s.48</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu hadisin tamamı i&ccedil;in &ldquo;Tuhefu&rsquo;l-Ukul&rdquo; adlı eserin &ldquo;Hz. Peygamber&rsquo;in &Ouml;ğ&uuml;tleri ve Hikmetli S&ouml;zleri&rdquo; başlıklı b&ouml;l&uuml;m&uuml;ne başvurun. Rivayete g&ouml;re Hıristiyan dinine mensup bir kişi olan Şem&rsquo;un b. Lav&icirc;, bir g&uuml;n Hz. Peygamber&rsquo;e geldi ve onunla yaptığı uzun tartışmaların ardından M&uuml;sl&uuml;man oldu. Bu tartışmalar sırasında Peygamber&rsquo;e: &ldquo;Bana akıl hakkında bilgi ver. Aklın ne olduğunu, nasıl bir şey olduğunu, ondan nelerin dallandığını, nelerin dallanmadığını anlat. Onu ve onun b&uuml;t&uuml;n t&uuml;revlerini bana tanımla.&rdquo; dedi. Hz. Peygamber de ona cevap vermek &uuml;zere metnini verdiğimiz hadisi dile getirdi. Daha geniş bilgi i&ccedil;in &ldquo;Kelimetu&rsquo;r-Resuli&rsquo;l-&Acirc;&rsquo;zam&rdquo; adlı esere de (s. 91) başvurulabilir.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.1, s.171, M&uuml;essesetu&rsquo;l-Vefa basımı; Tuhefu&rsquo;l-Ukul, s.28, M&uuml;essesetu&rsquo;n-Neşri&rsquo;l-İsl&acirc;m&icirc; basımı</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ayanu&rsquo;ş-Şia, c.2, s.226; Tarih-i Yakub&icirc;, c.2, s.101-102</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Ayyaş&icirc;, c.1, s.2-3; Kenz&uuml;&rsquo;l-&Uuml;mmal, c.2, s.298</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Acirc;l-i İmr&acirc;n, 103</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.22, s.484-487, Resulullah&rsquo;ın son hutbesi</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.2, s.94; el-Kifaye: Ebu&rsquo;l-Mufaddal Şeyban&icirc;&rsquo;nin Ahmed b. Mutavvak b. Sevar&rsquo;dan, onun Muğire b. Muhammed b. Mih-leb&rsquo;den, onun Abdulgaffar b. Kesir&rsquo;den, onun İbrahim b. Humeyd&rsquo;den, onun Ebu Haşim&rsquo;den, onun M&uuml;cahid&rsquo;den, onun İbn Abbas&rsquo;tan rivayet ettiğine g&ouml;re bir g&uuml;n Peygamberimize Na&rsquo;sal adında bir Yahudi geldi ve &ldquo;Ey Muhammed, sana uzun zamandır zihnimi kurcalayan bazı sorular soracağım. Eğer onları cevaplandırırsan senin elinle İsl&acirc;m&rsquo;ı kabul edeceğim.&rdquo; dedi. Hz. Peygamber ona: &ldquo;Ey Ebu Amare, sor.&rdquo; dedi. Yahudi: &ldquo;Ey Muhammed, bana Rabbini tanımla.&rdquo; dedi. Peygamberimiz de ona az &ouml;nce naklettiğimiz s&ouml;zleri ile cevap verdi.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kelimetu&rsquo;r-Resuli&rsquo;l-&Acirc;&rsquo;zam, s.30</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kelimetu&rsquo;r-Resuli&rsquo;l-&Acirc;&rsquo;zam, s.31</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.77, s.140</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.16, s.324</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tevbe, 128; Kelimetu&rsquo;r-Resuli&rsquo;l-&Acirc;&rsquo;zam, s.35; Biharu&rsquo;l-Envar, c.16, s.323</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l-Envar, c.1, s.184</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Asla&rsquo;; başının &ouml;n kısmının sa&ccedil;ları d&ouml;k&uuml;len kişi anlamındadır. Hz. Ali (a.s) savaşlarda başına koyduğu miğferden dolayı sa&ccedil;ının &ouml;n kısmı d&ouml;k&uuml;lm&uuml;şt&uuml;.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l-Beyan, c.3, s.534; Ebu Eyyub Ensar&icirc;&rsquo;nin (r.a) rivayetine g&ouml;re Hz. Peygamber (s.a.a) bu s&ouml;zleri Ammar b. Yasir&rsquo;e (r.a) hitaben s&ouml;yledi.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l-Beyan, c.3, s.534; H&acirc;kim Ebu&rsquo;l-Kasım Haskan&icirc;&rsquo;nin &ldquo;Şevahidu&rsquo;t-Tenzil&rdquo; adlı kitabından, onun Ebu Hamd Mehdi b. Nizar Hasan&icirc;&rsquo;den, onun Muhammed b. Kasım b. Ahmed&rsquo;den, onun Ebu Said Muhammed b. Fudayl b. Muhammed&rsquo;den, onun Muhammed b. Salih Arzem&icirc;&rsquo;den, onun Abdurrahman b. Ebu Hatem&rsquo;den, onun Ebu Said E-şec&rsquo;den, onun Ebu Halef Ahmer&rsquo;den, onun İbrahim b. Tahman&rsquo;dan, o-nun Said b. Ebu Arube&rsquo;den, onun Katade&rsquo;den, onun Said b. Musey-yeb&rsquo;den rivayet ettiğine g&ouml;re Abdullah b. Abbas: &ldquo;Sadece aranızdaki zalimlerin başına gelmekle yetinmeyecek olan fitneden sakının&hellip;&rdquo; (En-f&acirc;l, 25) ayeti indiğinde, Hz. Peygamber bu s&ouml;zleri s&ouml;yledi.&rdquo; dedi.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İrşad, c.1, s.165; Peygamberimiz, Hz. Ali&rsquo;nin Zatu&rsquo;s-Sel&acirc;sil Savaşı&rsquo;nda y&uuml;ce Allah&rsquo;ın onun ellerinde M&uuml;sl&uuml;manlara fetih bağışlamasından sonra bu s&ouml;zleri s&ouml;yledi.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kifayetu&rsquo;l-Eser, s.166; Ebul Mufaddal Şeyban&icirc;&rsquo;nin Ahmed b. Amir b. S&uuml;leyman Ta&icirc;&rsquo;den, onun Muhammed b. İmr&acirc;n Kuf&icirc;&rsquo;den, onun Abdurrahman b. Ebu Necran&rsquo;dan, onun Safvan b. Yahya&rsquo;dan, onun İshak b. Ammar&rsquo;dan, onun Cafer b. Muhammed&rsquo;den, onun babası Muhammed b. Ali&rsquo;den, onun babası Ali b. H&uuml;seyin&rsquo;den, onun H&uuml;seyin b. Ali&rsquo;den, onun kardeşi Hasan b. Ali&rsquo;den (hepsine sel&acirc;m olsun) rivayet ettiğine g&ouml;re Resulullah (s.a.a) bu s&ouml;zleri s&ouml;yledi.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kifayetu&rsquo;l-Eser, s.195-196; H&uuml;seyin b. Ali&rsquo;nin Harun b. Musa&rsquo;dan, onun Muhammed b. İsmail Fezar&icirc;&rsquo;den, onun Abdullah b. Salih K&acirc;tibulleys&rsquo;ten, onun R&uuml;şd b. Sa&rsquo;d&rsquo;dan, onun H&uuml;seyin b. Yusuf Ensa-r&icirc;&rsquo;den rivayet ettiğine g&ouml;re Sehl b. Sa&rsquo;d Ensar&icirc; ş&ouml;yle dedi:</p>\n\n		<p>\n			&ldquo;Resulul-lah&rsquo;ın (s.a.a) kızı Fatıma&rsquo;ya imamlar hakkında soru sordum. Bana: &ldquo;Allah&rsquo;ın Resul&uuml;, Ali&rsquo;ye bu s&ouml;zleri... s&ouml;ylerdi.&rdquo; cevabını verdi.&rdquo;</p>\n\n		<p>\n			Bu konuda Cabir Ensar&icirc;&rsquo;den iki başka metin daha rivayet edilmiştir. Onlara da başvurulabilir.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;sned-i Ahmed, c.3, s.425; hadis: 10920</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yenabiu&rsquo;l-Mevedde, s.440</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahih-i Ebu Davud, c.4, s.87&rsquo;den naklen Yenabiu&rsquo;l-Mevedde, s. 430</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Beyan fi Ahbar-i Sahib&rsquo;iz-Zaman, Hafız Ebu Abdullah Muhammed b. Yusuf b. Muhammed Nevfel&icirc;, s.129</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu hususta bk. A&rsquo;yanu&rsquo;ş-Şia, c.1, s.303-306</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, c.1, s.306</p>\n	</div>\n</div>','Son Peygamber’in  İlmî Mirası','','publish','closed','open','','son-peygamberin-ilmi-mirasi','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3338',0,'post','',0),(3339,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<div>\n	<p style=\"text-align: right;\">\n		Dr. Reza Akbari</p>\n\n	<p>\n		<strong>&Ouml;zet</strong></p>\n\n	<p>\n		İran toprakları, hem İslam &ouml;ncesi hem de İslam&icirc; &ccedil;ağlarda felsefenin gelişip, serpileceği verimli bir ortam olagelmiştir. Bug&uuml;n i&ccedil;in de felsefe, İran fikir ve k&uuml;lt&uuml;r hayatının vazge&ccedil;ilmez bir unsuru olmaya devam etmektedir. Batılı felsefe tarih&ccedil;ileri, İslam d&uuml;nyasında felsef&icirc; hayatı İbn R&uuml;şd ile sonlandırmakla birlikte ger&ccedil;ekte felsefe İran topraklarında hayatiyetini hep muhafaza etmiştir. İran&rsquo;daki son otuz yıl i&ccedil;indeki siyas&icirc; ve sosyal gelişmeler &uuml;lkede felsefeye ilgiyi artırmış ve felsef&icirc; yayınlara ivme kazandırmıştır. Bunda All&acirc;me Tab&acirc;t&acirc;b&acirc;&icirc;, Murtaz&acirc; Mutahhar&icirc; ve İm&acirc;m Humeyni gibi İran İslam Devrimi&rsquo;nin (1979) siyas&icirc; ve fikr&icirc; liderlerinin felsefeye olan derin ilgisi b&uuml;y&uuml;k bir rol oynamıştır. Bu makalede İran&rsquo;da son otuz yıl i&ccedil;inde felsefenin ve &ouml;zelde İsl&acirc;m Felsefesi&rsquo;nin durumu ve konumu tasvir edilecektir. İlk olarak &uuml;niversitelerdeki ve &ldquo;Hovez&acirc;t-ı ilmiye&rdquo; olarak bilinen medreselerdeki felsefe araştırmaları ve &ouml;ğretiminden s&ouml;z edilecek, sonra &ouml;nde gelen felsefe araştırmacıları tanıtılacaktır. Ardından felsefe enstit&uuml;leri ve felsef&icirc; yayınlardan bahsedilecektir. Son olarak felsefe karşıtı akımlardan s&ouml;z edilecektir.</p>\n\n	<p>\n		<strong>Giriş</strong></p>\n\n	<p>\n		Felsefenin ve &ouml;zelde İsl&acirc;m Felsefesi&rsquo;nin g&uuml;n&uuml;m&uuml;z İran&rsquo;ında &ouml;nemli bir konumu vardır. Pek &ccedil;ok &uuml;niversitede felsefe b&ouml;l&uuml;m&uuml;n&uuml;n bulunması, felsefenin medrese m&uuml;fredatının asl&icirc; bir c&uuml;z&uuml; olması, &ccedil;ok sayıda felsefe enstit&uuml;s&uuml;n&uuml;n faaliyetleri ve felsefeye ilgi g&ouml;steren pek &ccedil;ok &ouml;ğrenci ve araştırmacının bulunması bunun a&ccedil;ık g&ouml;stergeleridir.</p>\n\n	<p>\n		İran&rsquo;da felsefe geleneği İbn S&icirc;n&acirc; (&ouml;.428/1037), Behmeny&acirc;r (&ouml;.459/1067), Şih&acirc;bedd&icirc;n S&uuml;hreverd&icirc; (&ouml;.587/1191), Cel&acirc;ledd&icirc;n Devv&acirc;n&icirc; (907/1501), Sadredd&icirc;n Deşteg&icirc; (&ouml;.903/1497), M&icirc;rd&acirc;m&acirc;d (&ouml;.1040/1632) ve Molla Sadr&acirc; (&ouml;.1050/1641) gibi b&uuml;y&uuml;k filozoflar ve İsfer&acirc;yin&icirc; (&ouml;.418/1027), Gazz&acirc;l&icirc; (&ouml;.505/1111), Fahredd&icirc;n R&acirc;z&icirc; (&ouml;.606/1210) ve Nas&icirc;rudd&icirc;n T&ucirc;s&icirc; (&ouml;.672/1273) gibi felsefeyle de ilgilenmiş b&uuml;y&uuml;k kel&acirc;mcılardan oluşan kesintisiz bir silsileye sahiptir. Bu gelenek sayesinde İranlıların ge&ccedil;mişte ve h&acirc;lihazırda felsefeyle g&uuml;&ccedil;l&uuml; bir bağı olmuş ve felsef&icirc; d&uuml;ş&uuml;nce alanında &ouml;nemli eserler ortaya koymuşlardır.</p>\n\n	<p>\n		<strong>1. &Uuml;niversitelerde Felsefe</strong></p>\n\n	<p>\n		İran&rsquo;ın modern anlamda ilk &uuml;niversitesi olan Tahran &Uuml;niversitesi 1934 yılında kurulduğunda a&ccedil;ılan altı fak&uuml;lteden birisi Edebiyat ve Beşer&icirc; İlimler Fak&uuml;ltesi (D&acirc;nişkede-i Edebiy&acirc;t ve Ul&ucirc;m-ı İnsan&icirc;) <a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> olup, felsefe b&ouml;l&uuml;m&uuml;n&uuml; de kendi b&uuml;nyesinde barındırmaktaydı. O yıllarda &uuml;niversitelerdeki ilk felsefe hocaları medreselerden &uuml;niversitelere intisap eden kimselerdi. Felsefe &ouml;ğretim y&ouml;ntemi Meşş&acirc;&icirc;, İşr&acirc;k&icirc; ve Hikmet-i M&uuml;te&acirc;liye ekollerine mensup filozofların eserlerinden belli felsef&icirc; konuların işlenmesi şeklindeydi. Ayrıca m&uuml;fredatta bir miktar Kel&acirc;m ve Tasavvuf da vardı.</p>\n\n	<p>\n		İran İsl&acirc;m Dev&shy;rimi&rsquo;ni (1979) izleyen on-on beş yıla kadar &uuml;niversitelerde felsefe &ouml;ğretiminin genel vaziyeti b&ouml;yleydi. Ancak 90&rsquo;lı yılların başlarında felsefe b&ouml;l&uuml;mlerinin doktora programlarında yeni bir model benimsendi. Bu modelde doktora &ouml;ğrencileri Meşş&acirc;&icirc; Felsefesi, İşr&acirc;k Felsefesi, Hikmet-i M&uuml;te&acirc;liye veya Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi alanlarından birisini se&ccedil;ebiliyordu. &Ouml;ğrenciler &ccedil;alışmalarını esas itibarı ile se&ccedil;tikleri alana yoğunlaştırmakla birlikte diğer alanların literat&uuml;r&uuml;nden de haberdar idiler.</p>\n\n	<p>\n		Bu modelin başarılı olması sonucunda İran genelindeki felsefe hocaları onu benimseyip, kendi felsefe b&ouml;l&uuml;mlerinde uygulamaya koydular. Aynı modelin bir uzantısı olarak &uuml;niversitelerde y&uuml;ksek lisans ve doktora d&uuml;zeyinde &ldquo;Din Felsefesi B&ouml;l&uuml;m&uuml;&rdquo;, doktora d&uuml;zeyinde &ldquo;Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi B&ouml;l&uuml;m&uuml;&rdquo;, y&uuml;ksek lisans ve doktora seviyesinde &ldquo;Yeni Kel&acirc;m B&ouml;l&uuml;m&uuml;&rdquo;, y&uuml;ksek lisans ve doktora seviyesinde &ldquo;Bilim Felsefesi B&ouml;l&uuml;m&uuml;&rdquo; kuruldu. Bu b&ouml;l&uuml;mler halen mevcut olup, &ouml;ğretim ve araştırma faaliyetlerine devam etmektedir.</p>\n\n	<p>\n		İran &uuml;niversitelerindeki felsefe &ouml;ğretimini takip edilen y&ouml;ntem bakımından &uuml;&ccedil; kategoriye ayırabiliriz. Bu tasnifte &ouml;ğretim faaliyetlerinde kullanılan metinlere ve onların kullanılış bi&ccedil;imine dayanmaktayız:</p>\n\n	<p>\n		1. Metin Merkezli Y&ouml;ntem: Bu y&ouml;ntemde felsefe &ouml;ğretimi, kitap ve metin merkezli olarak s&uuml;rd&uuml;r&uuml;lmektedir. Lisans, y&uuml;ksek lisans ve doktora seviyelerinde takip edilen metinler genel olarak ş&ouml;yledir:</p>\n\n	<p>\n		a. Lisans: Muhammed H&uuml;seyin Tab&acirc;ta&shy;b&acirc;&icirc;&rsquo;nin (&ouml;.1981) Bid&acirc;yet&uuml;&rsquo;l Hikme ve Ni&shy;h&acirc;ye&shy;t&uuml;&rsquo;l Hikme&rsquo;si<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> veya Molla H&acirc;d&icirc; Sebzv&acirc;r&icirc;&rsquo;nin (&ouml;.1872) Şerh&uuml;&rsquo;l Manz&ucirc;me&rsquo;si.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a></p>\n\n	<p>\n		b. Y&uuml;ksek Lisans: İbn S&icirc;n&acirc;&rsquo;nın el İş&acirc;r&acirc;t ve&rsquo;t Tenb&icirc;h&acirc;t&rsquo;ı,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><sup>[4]</sup></sup></a> Şih&acirc;bedd&icirc;n S&uuml;hreverd&icirc;&rsquo;nin Hikmet&uuml;&rsquo;l İşr&acirc;k&rsquo;ı<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><sup>[5]</sup></sup></a> ve Molla Sadr&acirc;&rsquo;nın eş Şev&acirc;hidu&rsquo;r Rub&ucirc;biyye&rsquo;si.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a></p>\n\n	<p>\n		c. Doktora: İbn S&icirc;n&acirc;&rsquo;nın Şif&acirc;&rsquo;sının İl&acirc;hiyy&acirc;t b&ouml;l&uuml;m&uuml;, Molla Sadr&acirc;&rsquo;nın el-Esf&acirc;r&uuml;&rsquo;l Erba&rsquo;a&rsquo;sı ve İbn-i Arab&icirc;&rsquo;nin (&ouml;.638/1240) Fus&ucirc;s&uuml;&rsquo;l Hikem&rsquo;inden bazı b&ouml;l&uuml;mler. Bu temel metinlere ilave olarak Nas&icirc;rudd&icirc;n T&ucirc;s&icirc;&rsquo;nin Tecr&icirc;d&uuml;&rsquo;l İ&lsquo;tik&acirc;d&rsquo;ı ve All&acirc;me Hill&icirc;&rsquo;nin (&ouml;.726/1326) bu esere yazdığı şerh olan Şerhu Tecr&icirc;di&rsquo;l İ&lsquo;tik&acirc;d da okutulmaktadır. K&acirc;d&icirc; Adudidd&icirc;n &Icirc;c&icirc;&rsquo;nin (&ouml;.756/1355) el Mev&acirc;kif f&icirc; &lsquo;ilmi&rsquo;l Kel&acirc;m&rsquo;ı ve Seyyid Şer&icirc;f C&uuml;rc&acirc;n&icirc;&rsquo;nin (&ouml;.816/1413) bu esere yazdığı şerh, okutulan diğer iki &ouml;nemli eserdir.</p>\n\n	<p>\n		2. Konu Merkezli Y&ouml;ntem: Bu y&ouml;ntemde yukarıda zikredilen eserler temelinde felsef&icirc; konular işlenmektedir. Bu y&ouml;ntemdeki ders isimleri ana başlıkları ile ontoloji, epistemoloji, insan ve din felsefesidir. Birinci ve ikinci y&ouml;ntemin ortak &ouml;zelliği, başlıcalarını zikrettiğimiz klasik felsef&icirc; metinlere dayanılmasıdır.</p>\n\n	<p>\n		3. Problem Merkezli Y&ouml;ntem: Bu y&ouml;ntemde akıl-iman ilişkisi, k&ouml;t&uuml;l&uuml;k problemi vs. gibi her felsef&icirc; problem ayrı bir ders olarak okutulmaktadır. Bu y&ouml;ntemin yapısı gereği farklı felsef&icirc; problemler hakkında yazılmış pek &ccedil;ok eser ders kitabı olarak kullanılmaktadır.</p>\n\n	<p>\n		Bu meyanda İsl&acirc;m Felsefesine y&ouml;nelik yeni tarihsel yaklaşım metodundan da s&ouml;z edilmelidir. Bu metot, klasik felsef&icirc; problemlerin doğuşundan modern d&ouml;neme gelinceye kadar tarih&icirc; s&uuml;re&ccedil; i&ccedil;inde ge&ccedil;irdiği d&ouml;n&uuml;ş&uuml;mleri ve bir d&ouml;nem i&ccedil;in felsef&icirc; bir problem olan, ama sonraki &ccedil;ağlarda bu &ouml;zelliğini yitiren felsef&icirc; konuları incelemekte, yine bir felsef&icirc; meselenin ge&ccedil;mişten g&uuml;n&uuml;m&uuml;ze farklı filozoflar tarafından a&ccedil;ıklanması, savunulması veya reddedilmesinde kullanılan felsef&icirc; y&ouml;ntem ve arg&uuml;manların tespit ve tahlilini konu edinmektedir. Bu metotta hedef bir felsef&icirc; meseleyi tarihsel bakış a&ccedil;ısından yardım alarak daha derin ve kapsamlı bir şekilde anlamak ve ortaya koymaktır.</p>\n\n	<p>\n		Bu metoda g&ouml;re yapılmış bir &ccedil;alışma olarak &ldquo;Var olanın Apa&ccedil;ıklığından Varlığın Apa&ccedil;ıklığına&rdquo; adlı makaleyi ve Molla Sadr&acirc; Ekol&uuml;nde &ldquo;Varlığın Bilgisi ve Epistemolojik Sonu&ccedil;ları&rdquo; ve &ldquo;İbn-i S&icirc;n&acirc; Felsefesinde Varlığın Mahiyete Eklenti Oluşu&rdquo; ve &ldquo;Felsef&icirc; Sonu&ccedil;ları&rdquo; adlı tezleri zikredebiliriz.</p>\n\n	<p>\n		Felsefe &ouml;ğretimi yapılan İran &uuml;niversitelerinden başlıcaları şunlardır: Tahran &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Tehr&acirc;n), İm&acirc;m S&acirc;dık &Uuml;niversitesi (D&acirc;nişg&acirc;h-i İm&acirc;m S&acirc;dık), Şeh&icirc;d Behişt&icirc; &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Şeh&icirc;d Behişt&icirc;), Terbiyet-i M&uuml;derris &Uuml;niversitesi (D&acirc;nişg&acirc;h-ı Terbiyet-i M&uuml;derris), All&acirc;me Tab&acirc;tab&acirc;&icirc; &Uuml;niversitesi (D&acirc;nişg&acirc;h-i All&acirc;me Tab&acirc;tab&acirc;&icirc;), Şeh&icirc;d Murtaz&acirc; Mutahhar&icirc; Y&uuml;ksek Okulu (Medrese-i &Acirc;l&icirc; Şeh&icirc;d Murtaz&acirc; Mutahhar&icirc;), Meşhed &Uuml;niversitesi (Danişg&acirc;h-i Meşhed), İsfehan &Uuml;niversitesi (Danişg&acirc;h-i İsfah&acirc;n), Şiraz &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Ş&icirc;r&acirc;z), Tebriz &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Tebr&icirc;z), Uluslararası Kazvin İm&acirc;m Humeyn&icirc; &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Beynelmill&icirc; İm&acirc;m Humeyn&icirc;), Ş&acirc;hid &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Ş&acirc;hid), Kum &Uuml;niversitesi (D&acirc;nişg&acirc;h-i Kum) ve &Acirc;z&acirc;d İsl&acirc;m &Uuml;niversitesi Bilimler ve Araştırmalar Birimi (D&acirc;nişg&acirc;h-i &Acirc;z&acirc;d-i İsl&acirc;m&icirc; V&acirc;hid Ul&ucirc;m ve Tahk&icirc;k&acirc;t). Bu &uuml;niversitelerin bir kısmında yalnızca lisans seviyesinde felsefe &ouml;ğretimi yapılırken diğer bir kısmında hem lisans hem de y&uuml;ksek lisans ve doktora seviyesinde felsefe &ouml;ğretimi yapılmaktadır.</p>\n\n	<p>\n		İran &uuml;niversitelerinde Batı Felsefesi de &ouml;nemli bir konuma sahiptir. 90&rsquo;lı yıllara gelinceye kadar bu alanda &ouml;ğretim Aristoteles ve Platon gibi Eski&ccedil;ağ filozoflarının fikirlerinin, ana hatlarıyla Orta&ccedil;ağ filozoflarının ve Descartes ve Kant&rsquo;ın d&uuml;ş&uuml;ncelerinin işlenmesi şeklindeydi. Ancak g&uuml;n&uuml;m&uuml;zde bu alanda da ihtisaslaşma y&ouml;n&uuml;nde bir eğilim vardır. Bu durum Batı Felsefesi alanındaki doktora programlarının isimlerinde kendini g&ouml;stermektedir:</p>\n\n	<p>\n		1. Analitik Felsefe: Ham&icirc;d Vah&icirc;d Destcerd&icirc; bu b&ouml;l&uuml;m&uuml;n kuruluşunda &ouml;nemli bir role sahiptir. Analitik Felsefe B&ouml;l&uuml;m&uuml; (Rişte-i Felsefe-i Tahl&icirc;l&icirc;), Tahran&rsquo;daki Teorik Fizik ve Matematik Araştırmaları Enstit&uuml;s&uuml;&rsquo;nde (M&uuml;essese Tahk&icirc;k&acirc;t F&icirc;zik Nazar&icirc; ve Riy&acirc;ziy&acirc;t) eğitim ve araştırma faaliyetlerini s&uuml;rd&uuml;rmektedir.</p>\n\n	<p>\n		2. Sanat Felsefesi: Bu b&ouml;l&uuml;m M&icirc;r H&uuml;seyin M&ucirc;sev&icirc;, Şehr&acirc;m P&acirc;z&ucirc;k&icirc; ve Muhammed Rız&acirc; R&icirc;hteger&acirc;n gibi araştırmacılar &ouml;nc&uuml;l&uuml;ğ&uuml;nde faaliyet g&ouml;stermektedir. &Acirc;z&acirc;d &Uuml;niversitesi Bilimler ve Araştırmalar Birimi ve All&acirc;me Tab&acirc;tab&acirc;&icirc; &Uuml;niversitesi bu alanda eğitim veren kurumlar arasındadır.</p>\n\n	<p>\n		3. Bilim Felsefesi: Mehd&icirc; G&uuml;lşen&icirc;, Sa&icirc;d Z&icirc;b&acirc; Kel&acirc;m ve M&ucirc;s&acirc; Ekrem&icirc; gibi araştırmacıların gayretleriyle kurulan bu b&ouml;l&uuml;m, Şer&icirc;f Teknik &Uuml;niversitesi&rsquo;nde ve &Acirc;z&acirc;d &Uuml;niversitesi Bilimler ve Araştırmalar Birimi b&uuml;nyesinde &ouml;ğretim ve araştırma faaliyetlerini s&uuml;rd&uuml;rmektedir. Ayrıca epistemoloji, ahlak felsefesi ve hukuk felsefesi alanında &ccedil;alışmalar yapılmaktadır. Mustaf&acirc; Muhakkık D&acirc;m&acirc;d ve Muhsin Cev&acirc;d&icirc; gibi isimler bu alanlarda araştırma ve &ouml;ğretim yapmaktadır.</p>\n\n	<p>\n		Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi de g&uuml;n&uuml;m&uuml;z İran&rsquo;ında reva&ccedil;ta olan bir felsef&icirc; disiplindir. Nitekim pek &ccedil;ok araştırmacı İsl&acirc;m Felsefesi&rsquo;nin konu ve problemleri ile Batı Felsefesi&rsquo;nin konu ve problemlerini karşılaştırmakta, iki felsef&icirc; gelenek arasındaki benzerlik ve farklılık noktalarını araştırmakta, b&ouml;ylece iki felsefeyi de daha iyi anlamaya &ccedil;alışmaktadır. &Ouml;rneğin bir doktora tezinde Fahredd&icirc;n R&acirc;z&icirc;&rsquo;nin fideist yaklaşımı ile Wittgenstein&rsquo;nın fideist yaklaşımı karşılaştırılmıştır.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a> Bir başka doktora tezinde Molla Sadr&acirc;&rsquo;nın diriliş hakkındaki d&uuml;ş&uuml;ncesi ile Richard Price&rsquo;ın aynı konuya ilişkin g&ouml;r&uuml;şleri mukayese edilmiştir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n	<p>\n		<strong>2. Medreselerde Felsefe</strong></p>\n\n	<p>\n		Medreselerde felsefe, felsefe taraftarlığı ve aleyhtarlığının u&ccedil;ları arasında varlığını s&uuml;rd&uuml;rm&uuml;şt&uuml;r. İran medreselerinde ve &ouml;zellikle Kum medreselerinde felsefenin k&ouml;kleşip yaygınlaşmasında İm&acirc;m Humeyn&icirc; (&ouml;.1989), Muhammed H&uuml;seyin Tab&acirc;tab&acirc;&icirc; (&ouml;.1981) ve Murtaz&acirc; Mutahh&acirc;ri (&ouml;. 1979) belirleyici bir rol oynamıştır.</p>\n\n	<p>\n		Medreselerde felsefe &ouml;ğretimi metin merkezli olup, yakın tarihlere kadar Molla Sadr&acirc;&rsquo;nın Esf&acirc;r&rsquo;ı temel ders kitabı olarak kullanılmaktaydı. Ancak felsefe tahsiline yeni başlayan &ouml;ğrenciler &ouml;nce Molla H&acirc;d&icirc; Sebzv&acirc;r&icirc;&rsquo;nin Şerh&uuml;&rsquo;l- Manz&ucirc;me&rsquo;sini &ccedil;alışır, sonra Esf&acirc;r&rsquo;a ge&ccedil;erlerdi. All&acirc;me Tab&acirc;tab&acirc;&icirc; Bid&acirc;yet&uuml;&rsquo;l Hikme ve Nih&acirc;yet&uuml;&rsquo;l Hikme&rsquo;sini yazdıktan sonra bu iki eser Kum&rsquo;daki medreselerde yaygın bir şekilde ders kitabı olarak kullanılır olmuştur. Hatta bu iki kitap medreselerin felsefe m&uuml;fredatında neredeyse tamamen Sebzv&acirc;r&icirc;&rsquo;nin Şerh&uuml;&rsquo;l Manz&ucirc;me&rsquo;sinin yerini almıştır.</p>\n\n	<p>\n		İmam Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin felsefe alanında yetiştirdiği &ouml;ğrencilerden pek &ccedil;oğu bug&uuml;n i&ccedil;in İran &uuml;niversitelerinde felsefe hocalığı yapmaktadır. Muhammed Tak&icirc; Misb&acirc;h Yezd&icirc; (d.1934) ve Abdull&acirc;h Cev&acirc;di &Acirc;mul&icirc; (d.1933) bu kişiler arasındadır. Yine Gul&acirc;m H&uuml;seyin İbr&acirc;himi D&icirc;n&acirc;n&icirc;, Em&icirc;r Abb&acirc;s Al&icirc;zem&acirc;ni, Muhsin Cev&acirc;d&icirc;, Muhammed Sa&icirc;d&icirc; Mihr, Muhammed Muhammed-i Rız&acirc;y&icirc;, Rız&acirc; Ekberiy&acirc;n, Ahmed V&acirc;iz&icirc;, Gul&acirc;m H&uuml;seyin Tevekk&uuml;l&icirc; ve Muhammed Tak&icirc; S&uuml;bh&acirc;n&icirc; gibi felsefe hocaları da İmam Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin &ouml;ğrencilerindendir.</p>\n\n	<p>\n		Medreselerde felsefe ve Kel&acirc;mın &ouml;ğrenim ve &ouml;ğretiminin yaygınlaşmasında İmam Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc; yanında şu isimlerin de &ccedil;ok &ouml;nemli katkıları olmuştur:</p>\n\n	<p>\n		1. Murtaz&acirc; Mutahhar&icirc;: Medrese ve &uuml;niversitelerde felsefe &ouml;ğretiminin yaygınlaşmasında Mutahhar&icirc;&rsquo;nin &ccedil;ok &ouml;nemli bir rol&uuml; vardır. Aslında İran&rsquo;daki felsef&icirc; d&uuml;ş&uuml;nceye ve hayata katkısını kapsamlı bir şekilde ortaya koymak i&ccedil;in m&uuml;stakil bir &ccedil;alışma yapılmalıdır. Ancak şunu ifade edelim ki Mutahhar&icirc;, İsl&acirc;m&icirc; ilimler alanında kaleme aldığı otuz cildi aşan eserlerinden on &uuml;&ccedil; cildini Kel&acirc;m, İsl&acirc;m Felsefesi ve Batı Felsefesinin tahlil ve tenkidine ayırmıştır.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a> K&uuml;lliyatı i&ccedil;inde Us&ucirc;l-i Felsefe ve Reviş-i Riy&acirc;lizm&rsquo;in (Felsefenin İlkeleri ve Realizm Metodu) &ouml;zel bir &ouml;nemi vardır.</p>\n\n	<p>\n		2. Abdull&acirc;h Cev&acirc;di &Acirc;mul&icirc;: &Acirc;m&ucirc;l&icirc;&rsquo;nin felsef&icirc; araştırma ve &ouml;ğretim faaliyetleri Molla Sadr&acirc;&rsquo;nın kurucusu olduğu Hikmet-i M&uuml;te&acirc;liye ve Esf&acirc;r ekseninde yoğunlaşmaktadır. Rız&acirc; Ekberiy&acirc;n, Ham&icirc;d P&acirc;rs&acirc;ny&acirc; ve Hasan V&acirc;iz&icirc; Muhammed&icirc; gibi isimler &Acirc;mul&icirc;&rsquo;nin yetiştirdiği &ouml;nemli şahsiyetlerdir.</p>\n\n	<p>\n		3. Muhammed Tak&icirc; Misb&acirc;h Yezd&icirc;: Kum&rsquo;daki İm&acirc;m Humeyn&icirc; Eğitim ve Araştırma Enstit&uuml;s&uuml;&rsquo;n&uuml; (M&uuml;essese-i &Acirc;m&ucirc;zeş &uuml; Pej&ucirc;heş-&icirc; İm&acirc;m Humeyn&icirc;) kuran ve hali hazırda başkanlığını y&uuml;r&uuml;ten Yezd&icirc;, İsl&acirc;m Felsefesi&rsquo;ni İsl&acirc;m d&uuml;nyasının ve İran toplumunun din&icirc;, fikr&icirc; ve i&ccedil;tim&acirc;&icirc; problemlerine &ccedil;areler &uuml;reten bir ara&ccedil; olarak kullanılmasını hedeflemiş; Klasik İsl&acirc;m d&uuml;ş&uuml;ncesinin g&uuml;n&uuml;m&uuml;ze uyarlanmasında &ccedil;aba harcamıştır. Bu ama&ccedil;la kaleme aldığı eserler arasında All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin Nih&acirc;yet&uuml;&rsquo;l Hikme&rsquo;sine yazdığı eleştirel şerhi &ouml;nemlidir. Aynı enstit&uuml;de Abdurres&ucirc;l Ub&ucirc;diyyet, Muhammed H&uuml;seyin Haşmetp&ucirc;r ve Gul&acirc;m Rız&acirc; Feyy&acirc;z&icirc; gibi isimler de felsefe alanında araştırma ve &ouml;ğretim faaliyetlerini s&uuml;rd&uuml;rmektedir.</p>\n\n	<p>\n		4. Cafer S&uuml;bh&acirc;n&icirc; (d.1928) S&uuml;bh&acirc;n&icirc; Kel&acirc;m &ouml;ğretiminin medreselerde yaygınlaşmasında &ouml;nemli bir rol oynamıştır. Ayrıca onun Kel&acirc;m dersleri &ldquo;el- İl&acirc;hiyy&acirc;t&rdquo; adlı Arap&ccedil;a bir eser olarak yayınlanmıştır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> Yine &Uuml;stadın &ccedil;abalarıyla 1979 yılında Kum&rsquo;da İm&acirc;m S&acirc;dık Medresesi (M&uuml;essese Ta&rsquo;l&icirc;m&acirc;t&icirc; ve Tahk&icirc;k&acirc;t&icirc; İm&acirc;m S&acirc;dık) kurulmuştur.</p>\n\n	<p>\n		1979-80 yıllarında İm&acirc;m Humeyn&icirc;&rsquo;nin emri ile kurulan Kum İsl&acirc;m&icirc; İlimler Kurumu (Defter-i Tebl&icirc;ğ&acirc;t-ı İsl&acirc;m&icirc; Hovze-i İlmiyye Kum), İsl&acirc;m Felsefesi ve Kel&acirc;m&rsquo;ın İran&rsquo;daki din&icirc; &ouml;ğretim m&uuml;fredatına girmesinde &ouml;nemli bir vazife icra etmiştir. Bu kurum İsl&acirc;m&icirc; &ouml;ğretilerin beşer&icirc; bilimlerin farklı alanlarında ihya edilmesi i&ccedil;in faaliyet g&ouml;stermekte, bu ama&ccedil;la İsl&acirc;m&icirc; ilimler alanında ve &ouml;zelde İsl&acirc;m Felsefesi ve Kel&acirc;m sahasında yapılan araştırma ve &ccedil;alışmaları desteklemektedir. Ayrıca din, felsefe ve kel&acirc;m alanında se&ccedil;kin ve başarılı eserlere her yıl &ouml;d&uuml;l vermektedir.</p>\n\n	<p>\n		Felsefe araştırmaları ve &ouml;ğretimi bakımından Meşhed medreseleri en az Kum medreseleri kadar &ouml;nemlidir. Meşhed medreselerinden yetişmiş, fakat aynı zamanda bir &uuml;niversite hocası olan Cel&acirc;ledd&icirc;n Aştiy&acirc;n&icirc; (&ouml;. 2006), Meşhed medreselerindeki ulemanın tepkisine rağmen Molla Sadr&acirc;&rsquo;nın ve sonraki d&ouml;nem filozoflarının eserlerini neşrederek İran&rsquo;da İsl&acirc;m Felsefesinin canlı kalmasında &ouml;nemli bir hizmet ifa etmiştir. Aştiy&acirc;n&icirc;&rsquo;nin yetiştirdiği &ouml;ğrenciler Meşhed&rsquo;de felsef&icirc; faaliyetlerini s&uuml;rd&uuml;rmektedir. Meşhed&rsquo;deki İsl&acirc;m&icirc; Tebliğ Kurumu da felsef&icirc; araştırmalara ve felsefe &ouml;ğretimine y&ouml;nelik faaliyetlerde bulunmakta, Klasik İsl&acirc;m&icirc; İlimler tahsili yapan &ouml;ğrencilerin İsl&acirc;m ve Batı Felsefesi ile aşinalık kazanması i&ccedil;in &uuml;niversitelerden hocalar davet ederek kısa s&uuml;reli seminerler d&uuml;zenlemektedir.</p>\n\n	<p>\n		<strong>3. Felsefe &Uuml;statları</strong></p>\n\n	<p>\n		İm&acirc;m Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin Hikmet-i M&uuml;te&acirc;liye geleneğine olan ilgisi ve meyli sebebiyle onların &ouml;ğrencileri ve &ouml;ğrencilerinin &ouml;ğrencileri de aynı felsef&icirc; geleneğe yakınlık g&ouml;stermişlerdir. Fakat son yıllarda İbn-i S&icirc;n&acirc; felsefesine olan ilgi artmaktadır. Meşş&acirc;&icirc; felsefesi alanındaki &ccedil;alışmaları ve eserleriyle iki şahsiyet &ouml;n plana &ccedil;ıkmaktadır. Bunlardan ilki Hasan Sa&acirc;det Mustafav&icirc; olup, halen İm&acirc;m S&acirc;dık &Uuml;niversitesi Felsefe B&ouml;l&uuml;m&uuml; başkanıdır. Bu kişi, felsefe tahsilini Necef medreselerinde yetişmiş olan babasının yanında yapmıştır. Mustafav&icirc;&rsquo;nin İbn-i S&icirc;n&acirc;&rsquo;nın Şif&acirc;&rsquo;sının İl&acirc;hiyy&acirc;t b&ouml;l&uuml;m&uuml; &uuml;zerine verdiği dersler bir İran televizyonunda yayınlanmaktadır. Ayrıca İm&acirc;m S&acirc;dık &Uuml;niversitesi&rsquo;nde İş&acirc;r&acirc;t hakkındaki dersleri &ouml;ğrencileri tarafından kitap haline getirilmiş ve basılmıştır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n	<p>\n		Meşş&acirc;&icirc; felsefe geleneği bağlamında s&ouml;z edilmesi gereken ikinci kişi &Uuml;stat Misb&acirc;h Yezd&icirc;&rsquo;dir. Yezd&icirc;, İmam Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin &ouml;ğrencisi olmakla birlikte Molla Sadr&acirc;&rsquo;nın Hikmet-i M&uuml;te&acirc;liye&rsquo;sine karşı eleştirel bir yaklaşım sergilemiş, ancak asıl eleştirisini Meşş&acirc;&icirc; geleneğe y&ouml;neltmiştir.</p>\n\n	<p>\n		Bu bağlamda Tahran &Uuml;niversitesi felsefe hocalarından Ahmed Behişt&icirc; de zikredilmelidir. Behişt&icirc;, İş&acirc;r&acirc;t Şerhi<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> ile Modern İran&rsquo;da Meşş&acirc;&icirc; felsefenin gelişmesine b&uuml;y&uuml;k bir katkı yapmıştır.</p>\n\n	<p>\n		Aynı zamanda Allame Tab&acirc;t&acirc;b&acirc;&icirc;&rsquo;nin &ouml;ğrencisi olan Seyyid H&uuml;seyin Nasr (d. 1933), İslam Felsefesi alanındaki &ouml;nc&uuml; &ccedil;alışmalarıyla sadece İran&rsquo;da değil İslam ve Batı d&uuml;nyasında da tanınmış bir şahsiyettir. Halen George Washington &Uuml;niversitesi&rsquo;nde İslam&icirc; Araştırmalar profes&ouml;r&uuml; olan Nasr telif, &ccedil;eviri ve tahkik t&uuml;r&uuml;nden eserleri ve yetiştirdiği &ouml;ğrencileri ile hem İran&rsquo;da hem de İslam ve Batı d&uuml;nyasında İslam Felsefesi araştırmalarının son otuz-kırk yılına damgasını vurmuştur. Ayrıca Nasr, İran&rsquo;ın en &ouml;nemli felsefe enstit&uuml;lerinden birisi olan İran Felsefe ve Hikmet Enstit&uuml;s&uuml;&rsquo;n&uuml;n (Enc&uuml;men-i Hikmet ve Felsefe der &Icirc;r&acirc;n) kurucusudur.</p>\n\n	<p>\n		All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin bir diğer se&ccedil;kin &ouml;ğrencisi olan Gul&acirc;m H&uuml;seyin İbr&acirc;h&icirc;mi D&icirc;n&acirc;n&icirc;, Tahran &Uuml;niversitesi&rsquo;nde felsefe profes&ouml;r&uuml;d&uuml;r. D&icirc;n&acirc;n&icirc;, İslam Felsefesi alanında &ccedil;ok sayıda eser kaleme almış olmakla birlikte daha ziyade İşr&acirc;k Felsefesi sahasındaki araştırmaları ve &ouml;zellikle &ldquo;Şu&lsquo;&acirc;-ı End&icirc;şe ve Şuh&ucirc;d der Felsefey-i S&uuml;hreverd&icirc;&rdquo; (S&uuml;hreverd&icirc;&rsquo;nin Felsefesinde Tefekk&uuml;r ve M&uuml;şahede Işıkları) adlı eseri ile meşhurdur.</p>\n\n	<p>\n		İşrak Felsefesi alanında yaptığı &ccedil;alışmalarla tanınan bir diğer felsefe araştırmacısı H&uuml;seyin Ziy&acirc;&icirc;&rsquo;dir. Nasr&rsquo;ın &ouml;ğrencisi olan ve halen California &Uuml;niversitesi&rsquo;nde İran Araştırmaları K&uuml;rs&uuml;s&uuml;&rsquo;n&uuml;n başkanlığını y&uuml;r&uuml;ten Zi&acirc;&icirc;&rsquo;nin bu alanda pek &ccedil;ok eseri vardır. Ancak John Walbridge&rsquo;le birlikte S&uuml;hreverd&icirc;&rsquo;nin Hikmet&uuml;&rsquo;l İşr&acirc;k&rsquo;ının İngilizce &ccedil;evirisi ve Knowledge and Illumination: A Study of Suhrawardī&rsquo;s Hikmat al-Ishrāq<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\"><sup><sup>[13]</sup></sup></a> adlı eseri ayrı bir &ouml;neme sahiptir.</p>\n\n	<p>\n		Ş&uuml;phesiz burada isimlerini zikrettiklerimiz dışında İran&rsquo;da ve başka &uuml;lkelerde felsef&icirc; araştırma ve &ouml;ğretim faaliyetlerinde bulunan pek &ccedil;ok İranlı araştırmacı vardır. Onlardan bir kısmına &ldquo;Felsefe Enstit&uuml;leri ve Felsef&icirc; Yayınlar&rdquo; başlığı altında işaret edecek olmakla birlikte, yine de bu &ccedil;alışmanın kapsamı onların b&uuml;t&uuml;n&uuml;nden bahsetmeye imkan vermemektedir.</p>\n\n	<p>\n		<strong>4. Felsefe Enstit&uuml;leri ve<br />\n		Felsef&icirc; Yayınlar</strong></p>\n\n	<p>\n		İlim ve felsefe enstit&uuml;leri İran felsef&icirc; hayatının vazge&ccedil;ilmez unsurlarından birisidir. İran&rsquo;da bu t&uuml;r pek &ccedil;ok enstit&uuml; bulunmakla birlikte ikisi &ouml;n plana &ccedil;ıkmaktadır: İran Felsefe ve Hikmet Enstit&uuml;s&uuml; (Enc&uuml;men-i Hikmet ve Felsefe der İr&acirc;n)<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\"><sup><sup>[14]</sup></sup></a> ve Sadr&acirc; İsl&acirc;m Felsefesi Enstit&uuml;s&uuml; (Buny&acirc;d-ı Hikmet-i İsl&acirc;m&icirc;-yi Sadr&acirc;).<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\"><sup><sup>[15]</sup></sup></a></p>\n\n	<p>\n		Tahran&rsquo;da bulunan İran Felsefe ve Hikmet Enstit&uuml;s&uuml;, 1974 yılında Seyyid H&uuml;seyin Nasr tarafından kurulmuştur. Bu enstit&uuml;n&uuml;n h&acirc;lihazırdaki başkanı Nasr&rsquo;ın &ouml;ğrencisi ve &ouml;nemli bir felsefe araştırmacısı ve hocası olan Gul&acirc;mrız&acirc; A&rsquo;v&acirc;n&icirc;&rsquo;dir. Bu kuruluş, doktora seviyesinde felsefe eğitimi vermek, ulusal ve uluslararası bilimsel toplantılar d&uuml;zenlemek, halka a&ccedil;ık felsefe seminerleri tertiplemek ve felsef&icirc; yayınlar yapmak suretiyle İsl&acirc;m ve Batı felsefelerinin toplumun daha geniş kesimlerinde tanınmasını hedeflemektedir.</p>\n\n	<p>\n		Yine Tahran&rsquo;da bulunan ve Muhammad H&acirc;meney&rsquo;in başkanlığını y&uuml;r&uuml;tt&uuml;ğ&uuml; Sadr&acirc; İsl&acirc;m Felsefesi Enstit&uuml;s&uuml;&rsquo;n&uuml;n kuruluş amacı, İsl&acirc;m Felsefesi literat&uuml;r&uuml;n&uuml;n ve &ouml;zelde Molla Sadr&acirc;&rsquo;nın eserlerinin ilm&icirc; usullere uygun olarak tahkik ve neşrini ve başta Fars&ccedil;a ve İngilizceye olmak &uuml;zere farklı dillere terc&uuml;mesini sağlamaktır. Bu kurum iki uluslararası ve birka&ccedil; ulusal felsefe sempozyumu d&uuml;zenlemiş ve sunulan tebliğ metinlerini yayınlanmıştır. Ayrıca Fars&ccedil;a yılda d&ouml;rt kez &ccedil;ıkan &ldquo;Hıredn&acirc;me&rdquo; adlı akademik bir dergi yayınlamaktadır. Dergide esasen Molla Sadr&acirc; hakkında yazılmış makalelere yer verilmektedir.</p>\n\n	<p>\n		Bu iki enstit&uuml; yanında, İsl&acirc;m İlimleri ve K&uuml;lt&uuml;r&uuml; Akademisi&rsquo;nin (Pej&ucirc;heşg&acirc;h-i Ul&ucirc;m ve Ferheng-i İsl&acirc;m&icirc;) de İran felsef&icirc; hayatında &ouml;nemli bir yeri vardır. Akademinin faaliyetleri daha ziyade Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi alanında yoğunlaşmakta ve bu alanda yapılan &ccedil;alışmalara ve telif edilen eserlere destek vermektedir.</p>\n\n	<p>\n		İran&rsquo;daki felsef&icirc; yayınları birka&ccedil; başlık altında toplayabiliriz:</p>\n\n	<p>\n		1. Tahkik &Ccedil;alışmaları: İran&rsquo;da İslam felsefesi alanındaki tahkik ve neşir t&uuml;r&uuml; &ccedil;alışmalar genelde şu filozofların eserleri &uuml;zerinde yoğunlaşmaktadır: İbn-i S&icirc;n&acirc;, S&uuml;hreverd&icirc;, Nas&icirc;rudd&icirc;n T&ucirc;s&icirc;, Molla Sadr&acirc; ve ayrıca Devv&acirc;n&icirc;, Deştek&icirc; ve M&icirc;rd&acirc;m&acirc;d gibi Şiraz ve İsfehan Ekol&uuml; filozofları. Yazılı Mirasları Neşir Merkezi (Defter-i Neşr-i M&icirc;r&acirc;s-i Mekt&ucirc;b) ve Sadr&acirc; İsl&acirc;m Felsefesi Enstit&uuml;s&uuml; gibi kuruluşlar faaliyetlerini Klasik İsl&acirc;m filozoflarının eserlerinin tahkik ve neşrine teksif etmiştir. Bu bağlamda Ahmed &Acirc;bid&icirc;, Necefkul&icirc; Hab&icirc;b&icirc;, Mehd&icirc; Muhakkık, Al&icirc; Avceb&icirc;, Muhammed Mişk&acirc;t ve Abdull&acirc;h N&ucirc;r&acirc;n&icirc; gibi isimlerin klasik eserlerin tahkik ve neşrinde b&uuml;y&uuml;k gayretleri olmuştur.</p>\n\n	<p>\n		2. Şerhler ve Ders Kitapları: İran&rsquo;da &uuml;zerine en &ccedil;ok şerh yazılan felsef&icirc; metinler şunlardır: İbn-i S&icirc;n&acirc;&rsquo;nın İş&acirc;r&acirc;t&rsquo;ı ve Şif&acirc;&rsquo;sının İl&acirc;hiyy&acirc;t b&ouml;l&uuml;m&uuml;, Molla Sadr&acirc;&rsquo;nın Esf&acirc;r&rsquo;ı, Sebzv&acirc;r&icirc;&rsquo;nin Şerh&uuml;&rsquo;l Manz&ucirc;me&rsquo;si, All&acirc;me Tab&acirc;tab&acirc;&icirc; &rsquo;nin Bid&acirc;yet&uuml;&rsquo;l Hikme ve Nih&acirc;yet&uuml;&rsquo;l Hikme&rsquo;si. Bu eserleri ders kitabı olarak kullanan hocalar, &ouml;ğrencilerin onları daha kolay ve iyi anlamasını sağlamak amacıyla pek &ccedil;ok şerh yazmıştır.</p>\n\n	<p>\n		Bu şerhlerden bir kısmı bizzat hocalar tarafından kaleme alınmış, kimisi de &ouml;ğrencileri tarafından tutulan ders notlarının kitap haline d&ouml;n&uuml;şt&uuml;r&uuml;lmesinden oluşmuştur. &Ouml;rneğin Cev&acirc;d-i &Acirc;mul&icirc;&rsquo;nin Esf&acirc;r&rsquo;ın ilk cildine yazdığı şerhi, &ouml;ğrencisi Muhammed Tak&icirc; S&uuml;bh&acirc;n&icirc; tarafından dersteki şifah&icirc; a&ccedil;ıklamalarının yazıya ge&ccedil;irilmesi sonucu ortaya &ccedil;ıkmıştır.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\"><sup><sup>[16]</sup></sup></a> Yine Misb&acirc;h Yezd&icirc;&rsquo;nin Esf&acirc;r&rsquo;ın sekizinci cildine yazdığı şerhi &ouml;ğrencisi Muhammed Sa&icirc;d&icirc; Mihr tarafından teybe kaydedilen derslerinin deşifre edilmesi sonucu ortaya &ccedil;ıkmıştır.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\"><sup><sup>[17]</sup></sup></a> Mustafav&icirc;&rsquo;nin İş&acirc;r&acirc;t şerhi de aynı şekilde &ouml;ğrencilerinin dersteki a&ccedil;ıklamalarını yazıya ge&ccedil;irmeleri sonucu ortaya &ccedil;ıkmıştır. Diğer bazı şerhler temel itibarıyla metnin derste okutulması sonucu oluşmakla birlikte bizzat &uuml;stat tarafından kaleme alınmıştır.</p>\n\n	<p>\n		Bu t&uuml;r şerhlere &ouml;rnek olarak Tahran &Uuml;niversitesi felsefe profes&ouml;rlerinden Hasan Melikş&acirc;h&icirc;&rsquo;nin İş&acirc;r&acirc;t&rsquo;ın Fars&ccedil;a &ccedil;evirisi ve şerhini zikredebiliriz. İki cilt olarak yayınlanan ve toplamda bin sayfayı aşan bu değerli şerhte, ilk olarak Arap&ccedil;a metin, sonra Fars&ccedil;a &ccedil;evirisi, etimolojik ve semantik tahliller, felsef&icirc; a&ccedil;ıklamalar verilmekte, İbn-i S&icirc;n&acirc;&rsquo;nın diğer eserlerinden a&ccedil;ıklayıcı alıntılar yapılmakta ve &ouml;nceki İş&acirc;r&acirc;t ş&acirc;rihlerinin a&ccedil;ıklamalarına atıflarda bulunulmaktadır. Yazar &ouml;ns&ouml;zde, İş&acirc;r&acirc;t&rsquo;ı Tahran &Uuml;niversitesi&rsquo;nde lisans, y&uuml;ksek lisans ve doktora seviyelerinde yirmi beş yıl boyunca ders kitabı olarak okuttuğunu ve sonrasında bu eseri kaleme aldığını ifade etmektedir. Bu şerhin T&uuml;rk&ccedil;eye kazandırılmasının faydalı olacağını d&uuml;ş&uuml;n&uuml;yoruz.</p>\n\n	<p>\n		3. İsl&acirc;m Felsefesi&rsquo;nin klasik meselelerinin yeni bir bakış a&ccedil;ısıyla incelenmesi ve tartışılmasına dayanan eserler: Bu meyanda Abdurres&ucirc;l Ub&ucirc;diyyet&rsquo;in &ccedil;alışmaları dikkat &ccedil;ekmektedir. Ub&ucirc;diyyet&rsquo;in Molla Sadra&rsquo;nın varlığa ilişkin &ldquo;Teşk&icirc;k&rdquo; anlayışı hakkındaki değerli &ccedil;alışması zikredilmelidir. Bu t&uuml;r eserlerde varlık, mahiyet, bilgi ve nedensellik gibi problemler ele alınmaktadır.</p>\n\n	<p>\n		4. Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi alanındaki eserler: Daha &ouml;nce de belirtildiği gibi, İsl&acirc;m&icirc; İlimler ve İsl&acirc;m K&uuml;lt&uuml;r&uuml; Akademisi&rsquo;nin bu sahada &ouml;nemli bir yeri vardır. Yine İsl&acirc;m K&uuml;lt&uuml;r&uuml; ve D&uuml;ş&uuml;ncesi Araştırmalar Enstit&uuml;s&uuml; (Pej&ucirc;heşg&acirc;h-i Ferheng ve End&icirc;şe-i İsl&acirc;m&icirc;) karşılaştırmalı felsefe araştırmalarına b&uuml;y&uuml;k &ouml;nem vermekte ve bu alanda yapılmış &ccedil;alışmaları neşretmektedir. Bu enstit&uuml;, Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi alanında &uuml;&ccedil; ayda bir neşrolunan &ldquo;Kabes&acirc;t&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\"><sup><sup>[18]</sup></sup></a> adlı Fars&ccedil;a akademik bir dergi de &ccedil;ıkarmaktadır.</p>\n\n	<p>\n		5. Arap&ccedil;a klasik ve modern d&ouml;nem İsl&acirc;m Felsefesi metinlerinin Fars&ccedil;a &ccedil;evirileri: Muhammed H&acirc;cev&icirc;&rsquo;nin Molla Sadr&acirc;&rsquo;nın Arap&ccedil;a eserlerini &ccedil;evirisi bu bağlamda mutlaka zikredilmelidir.</p>\n\n	<p>\n		6. İran&rsquo;da Batı Felsefesi alanında pek &ccedil;ok &ccedil;alışma yapılmış ve neşredilmiştir.</p>\n\n	<p>\n		Eski&ccedil;ağ, Orta&ccedil;ağ, Yeni&ccedil;ağ ve &Ccedil;ağdaş Batı Felsefesi alanındaki başlıca eserler Fars&ccedil;aya &ccedil;evrilmiştir. &Ouml;rneğin Platon&rsquo;un hemen hemen b&uuml;t&uuml;n eserleri Fars&ccedil;aya &ccedil;evrilmiştir. Batılı filozofların eserlerinin Fars&ccedil;aya &ccedil;evirisi ve Batı Felsefesi alanındaki &ouml;zg&uuml;n &ccedil;alışmalar bağlamında Muhsin Cih&acirc;ng&icirc;r&icirc;, Hadd&acirc;d &Acirc;dil, Rız&acirc; D&acirc;ver&icirc; Erdeken&icirc;, Ker&icirc;m M&uuml;ctehid&icirc;, Şeref&uuml;dd&icirc;n Hor&acirc;s&acirc;n&icirc; ve Gul&acirc;mrız&acirc; A&rsquo;v&acirc;n&icirc; &ouml;nemli isimlerdir.</p>\n\n	<p>\n		7. Felsefe Dersleri CD&rsquo;leri ve Bilgisayar Programları: İran medreselerindeki felsefe &ouml;ğretiminin klasik veya modern d&ouml;nemde yazılmış temel İsl&acirc;m Felsefesi metinlerinin şerh edilmesi şeklinde olduğunu belirtmiş, bu t&uuml;r derslerin ses kayıt cihazlarıyla kaydedilerek kitaba d&ouml;n&uuml;şt&uuml;r&uuml;ld&uuml;ğ&uuml;n&uuml; ifade etmiştik.</p>\n\n	<p>\n		Kimi zaman bu ders kayıtları CD&rsquo;lere aktarılarak İsl&acirc;m Felsefesi alanında işitsel bir &ouml;ğretim materyali olarak &ouml;ğrencilerin, araştırmacıların ve felsefeye ilgi duyan herkesin istifadesine sunulmaktadır. İran&rsquo;da bu felsefe &ouml;ğretim tekniği olduk&ccedil;a yaygındır. &Ouml;rneğin Misb&acirc;h Yezd&icirc;&rsquo;nin &Acirc;m&ucirc;zeş-i Felsefe dersleri, İbn-i S&icirc;n&acirc;&rsquo;nın Şif&acirc;&rsquo;sının Burh&acirc;n ve İl&acirc;hiyy&acirc;t b&ouml;l&uuml;m&uuml;ne dair şerh dersleri, yine Molla Sadr&acirc;&rsquo;nın Esf&acirc;r&rsquo;ının ikinci ve &uuml;&ccedil;&uuml;nc&uuml; cildine dair şerh dersleri Dur&ucirc;s-i Hovzev&icirc; (Medrese Dersleri) adı altında N&ucirc;r-i Zehra<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\"><sup><sup>[19]</sup></sup></a> tarafından CD ortamına aktarılmış ve &ccedil;oğaltılmıştır. Seyyid Rız&acirc; Ş&icirc;r&acirc;z&icirc;&rsquo;nin Şerh&uuml;&rsquo;l Manz&ucirc;me dersleri aynı kurum tarafından CD&rsquo;ye aktarılmış ve &ccedil;oğaltılmıştır. Cev&acirc;di &Acirc;mul&icirc;&rsquo;nin Esf&acirc;r&rsquo;ın ikinci, &uuml;&ccedil;&uuml;nc&uuml; ve d&ouml;rd&uuml;nc&uuml; ciltleri &uuml;zerine yaptığı şerh dersleri Rah&icirc;k-i maht&ucirc;m: Şerhu Hikmet-i M&uuml;te&lsquo;&acirc;liye ve Mecm&ucirc;-i Dur&ucirc;s-i Cev&acirc;di Amul&icirc; k&uuml;nyesiyle Merkez-i Neşr-i Esr&acirc;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\"><sup><sup>[20]</sup></sup></a> tarafından CD&rsquo;ye aktarılmış ve &ccedil;oğaltılmıştır. Gul&acirc;mrız&acirc; Feyy&acirc;z&icirc;&rsquo;nin Nih&acirc;yet&uuml;&rsquo;l Hikme şerhi dersleri İm&acirc;m Humeyn&icirc; Eğitim ve Araştırma Enstit&uuml;s&uuml;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\"><sup><sup>[21]</sup></sup></a> tarafından CD&rsquo;ye aktarılmış ve &ccedil;oğaltılmıştır. Bu CD&rsquo;ler piyasada mevcut olup, adı ge&ccedil;en kurumlardan tedarik edilebilmektedir. Ancak CD&rsquo;lere kaydedilen bu derslerin tamamı Fars&ccedil;adır.</p>\n\n	<p>\n		Bu başlık altında felsefe dersleri CD&rsquo;leri yanında bilgisayar programların- dan da bahsetmek istiyoruz. 1990 yılında Muhammed H&acirc;meney tarafından kurulan ve merkezi Kum&rsquo;da bulunan İsl&acirc;m&icirc; İlimler Bilgisayar Araştırma Merkezi (Merkez-i Tahk&icirc;k&acirc;t-i K&acirc;mpit&ucirc;r&icirc; Ul&ucirc;m-i İsl&acirc;m&icirc;)<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\"><sup><sup>[22]</sup></sup></a> Tefsir, Kıraat, Hadis, İsl&acirc;m Hukuku, İsl&acirc;m Tarihi, İsl&acirc;m Mezhepleri Tarihi, Tasavvuf, Kel&acirc;m ve İsl&acirc;m Felsefesi alanlarında bilgisayar programları &uuml;retmektedir.</p>\n\n	<p>\n		Bu kuruluş tarafından İsl&acirc;m Felsefesi ve Batı Felsefesi alanında &uuml;retilmiş birka&ccedil; programdan bahsetmek istiyoruz:</p>\n\n	<p>\n		1. N&ucirc;r&uuml;&rsquo;l Hikme: Ferheng-i Mevz&ucirc;&icirc; Hikmet-i İsl&acirc;m&icirc; (Hikmet Işığı: İsl&acirc;m Felsefesi Konulu S&ouml;zl&uuml;ğ&uuml;): Felsefe, Kelam, Mezhepler Tarihi, İslam Hukuku, Edebiyat vs. alanlarında Arap&ccedil;a, Fars&ccedil;a, İngilizce, Fransızca ve Latince yirmi binin &uuml;zerinde terim i&ccedil;erdiğini s&ouml;ylemekle yetinelim.</p>\n\n	<p>\n		2. Kit&acirc;bh&acirc;ne-i Hikmet-i İsl&acirc;m&icirc; (İsl&acirc;m Felsefesi K&uuml;t&uuml;phanesi): Program Aristoteles, Plotinus, F&acirc;r&acirc;b&icirc;, İbn-i S&icirc;n&acirc;, S&uuml;hreverd&icirc;, İbn-i R&uuml;şd, İbn-i B&acirc;cce, Şehrez&ucirc;r&icirc;, Fahredd&icirc;n R&acirc;z&icirc;, Nas&icirc;rudd&icirc;n T&ucirc;s&icirc;, Devv&acirc;n&icirc;, M&icirc;rd&acirc;m&acirc;d, Molla Sadr&acirc;, Kutbudd&icirc;n R&acirc;z&icirc; ve Sebzv&acirc;r&icirc; vs. gibi filozofların eserlerini ve birka&ccedil; Arap&ccedil;a felsefe s&ouml;zl&uuml;ğ&uuml; i&ccedil;ermektedir. Toplam 210 adet eser ihtiv&acirc; eden program kelime arama imk&acirc;nı da sunmaktadır.</p>\n\n	<p>\n		3. Kit&acirc;bh&acirc;ne-i Kel&acirc;m-ı İsl&acirc;m&icirc; (Kel&acirc;m K&uuml;t&uuml;phanesi).</p>\n\n	<p>\n		4. Noor English Library (Nur İngilizce K&uuml;t&uuml;phane): Bu program tamamen İngilizce olup Platon, Aristoteles gibi İlk&ccedil;ağ, Plotinus ve St. Augustin gibi Orta&ccedil;ağ ve John Locke, Kant, Nietzche gibi Yeni ve Modern &ccedil;ağ filozoflarına ait 162 adet İngilizce eser i&ccedil;ermektedir. Eserler yazar, eser ve konu adına g&ouml;re &uuml;&ccedil; liste halinde sıralanmış olup, kelime arama imk&acirc;nı bulunmaktadır.</p>\n\n	<p>\n		<strong>5. Felsefe Karşıtlığı</strong></p>\n\n	<p>\n		İsl&acirc;m d&uuml;nyasında felsefe karşıtlığı k&ouml;kleri eskiye uzanan bir fenomendir. Nitekim Gaz&acirc;l&icirc;&rsquo;nin Meşş&acirc;&icirc; filozoflara y&ouml;nelttiği eleştiriler ve sonu&ccedil;ları malumdur. S&uuml;hreverd&icirc;&rsquo;nin katlinin sebeplerinden birisi, felsef&icirc; fikirleridir. Molla Sadr&acirc; felsefe karşıtlarının baskısına dayanamayarak Şiraz&rsquo;dan ayrılmış ve Kum yakınlarındaki Kehek adında bir k&ouml;yde yaşamaya mecbur kalmıştır. All&acirc;me Tab&acirc;tab&acirc;&icirc; herkese a&ccedil;ık felsefe derslerini iptal etmek ve bu derslerini gizli bir şekilde s&uuml;rd&uuml;rmek zorunda kalmıştır. G&uuml;n&uuml;m&uuml;zde de İran&rsquo;da felsefe karşıtlığı var olmakla birlikte eski şiddetini kaybetmiştir. Felsefe aleyhtarlığı &ouml;zellikle Kum ve Meşhed medreselerinde g&ouml;r&uuml;lmektedir.</p>\n\n	<p>\n		G&uuml;n&uuml;m&uuml;z Meşhed medreselerindeki felsefe aleyhtarlığı M&icirc;rz&acirc; Mehd&icirc; İsfeh&acirc;n&icirc;&rsquo;nin felsefe karşıtı s&ouml;ylem ve duruşuna dayanmaktadır. İsfeh&acirc;n&icirc; başlangı&ccedil;ta, All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin de tasavvuf hocası olan M&icirc;rz&acirc; Al&icirc; Ag&acirc;k&acirc;d&icirc;&rsquo;nin &ouml;ğrencilerinden olmakla birlikte sonraları &ccedil;etin bir felsefe muhalifi olmuş ve hakikate ulaşmanın biricik yolunun Kur&rsquo;&acirc;n ve S&uuml;nnete y&ouml;nelmek, Kur&rsquo;&acirc;n ayetleri &uuml;zerinde tefekk&uuml;r etmek ve Hz. Peygamber (saa) ve imamlardan (as) gelen rivayetler &uuml;zerinde yoğunlaşmak olduğuna k&acirc;il olmuştur.</p>\n\n	<p>\n		İsfeh&acirc;n&icirc;&rsquo;nin kendisinin ve yine Şeyh M&uuml;cteb&acirc; Kazv&icirc;n&icirc; ve Şeyh Mahm&ucirc;d Haleb&icirc; gibi doğrudan veya dolaylı talebelerinin d&uuml;ş&uuml;nceleri &ldquo;Tefk&icirc;k Ekol&uuml;&rdquo; (Mekteb-i Tefk&icirc;k) olarak bilinen felsefe karşıtı akımın temelini oluşturmaktadır. Ekol taraftarları, hakikate ulaştırma yollarından din&icirc; ve felsef&icirc;-tasavvuf&icirc; metot arasında keskin bir ayrım yaptığından ve ikinci metodu saf din&icirc; hakikati bulanıklaştırdığını iddia ettiklerinden bu şekilde isimlendirilmiştir. Ancak ifade edilmelidir ki ekol taraftarlarının pek de hoşlanmadığı bu adlandırma, kendisi de bu ekol&uuml;n sıkı bir muhalifi ve eleştirmeni olan Muhammed Rız&acirc; Hak&icirc;m&icirc;&rsquo;ye aittir. Hak&icirc;m&icirc; bu isimlendirmeyi ilk olarak Keyh&acirc;n-ı Ferheng&icirc;&rsquo;deki (K&uuml;lt&uuml;r D&uuml;nyası) makalesinde ve Mekteb-i Tefk&icirc;k adlı kitabında kullanmış ve sonrasında ekol bu isimle bilinip, anılır olmuştur.</p>\n\n	<p>\n		İsfeh&acirc;n&icirc;&rsquo;nin eleştirileri ilk makamda Molla Sadr&acirc;&rsquo;ya ve onun ekol&uuml;ne m&uuml;ntesip filozoflara y&ouml;neliktir. İsfeh&acirc;n&icirc; daha &ouml;zelde bu filozofların ayetlerin ve hadislerin felsef&icirc; y&ouml;nelişle tefsir edilmesine karşı &ccedil;ıkmaktadır. Tefk&icirc;k Ekol&uuml; taraftarları Kur&rsquo;an ve hadislerin anlaşılması ve yorumlanmasında felsef&icirc; d&uuml;ş&uuml;ncenin yeri olmadığına ve bu ikisi arasında kesin bir sınır &ccedil;ekilmesi gerektiğine inanmaktadır.</p>\n\n	<p>\n		Tefk&icirc;k Ekol&uuml; taraftarlarının felsefe karşıtlığının yakın ge&ccedil;mişteki &ouml;nemli bir tezah&uuml;r&uuml; olarak 80&rsquo;li yıllarda İmam Humeyn&icirc;&rsquo;nin televizyonda yayınlanan F&acirc;tiha S&ucirc;resi tefsir derslerine karşı &ccedil;ıkması zikredilebilir. İmam Humeyn&icirc;, F&acirc;tiha S&ucirc;resi&rsquo;ni İbn-i Arab&icirc;&rsquo;nin Vahdet-i V&uuml;c&ucirc;d d&uuml;ş&uuml;ncesi ve Molla Sadr&acirc;&rsquo;nın Hikmet-i M&uuml;te&acirc;liyesi temelinde ve tefsir rivayetlerinden de faydalanarak tefsir etmiş ve bu durum Meşhed ve Kum medreselerindeki Tefk&icirc;k Ekol&uuml; taraftarlarının tepkisiyle karşılaşmıştır. Tepkilerden dolayı İmam Humeyn&icirc; tefsir programına son vermiştir.</p>\n\n	<p>\n		Tefk&icirc;k Ekol&uuml;&rsquo;n&uuml;n fikirleri hakkında İran&rsquo;da bir&ccedil;ok y&uuml;ksek lisans ve doktora tezi yapılmıştır. İrş&acirc;d&icirc;ny&acirc;&rsquo;nın eleştirel tezi, Nevr&ucirc;z&icirc;&rsquo;nin karşılaştırmalı tezi ve Muvahh&icirc;d&icirc;&rsquo;nin deskriptif tezi bu konuda yapılmış tezlerin başlıcalarıdır. İlk iki tez İm&acirc;m S&acirc;dık &Uuml;niversitesi&rsquo;nde, son tez ise &Acirc;z&acirc;d &Uuml;niversitesi Bilimler ve Araştırmalar Birimi&rsquo;nde yapılmıştır. Bu ekol hakkında &ouml;nemli &ccedil;alışmalar yapan diğer araştırmacılar arasında Seyyid Caferseyyid&acirc;n, Muhammad Rız&acirc; Hak&icirc;m&icirc; ve Muhammed Al&icirc; Rah&icirc;miy&acirc;n&rsquo;ı zikredebiliriz.</p>\n\n	<p>\n		<strong>Sonu&ccedil;</strong></p>\n\n	<p>\n		İran&rsquo;da felsef&icirc; hayat her zaman canlı olmakla birlikte bu canlılık yakın tarihte İslam Devrimi ile birlikte daha da artmıştır. Bunda İm&acirc;m Humeyn&icirc;, All&acirc;me Tab&acirc;tab&acirc;&icirc; ve Murtaz&acirc; Mutahhar&icirc; gibi devrimin siy&acirc;s&icirc; ve fikr&icirc; liderlerinin felsefeye olan derin ilgisi &ouml;nemli bir rol oynamıştır. İran&rsquo;da ulemanın devlet idaresindeki g&uuml;&ccedil;l&uuml; konumunu muhafaza etmesi ve felsefenin geleneksel din &ouml;ğretimi m&uuml;fredatının asl&icirc; bir c&uuml;z&uuml; olmasına paralel olarak felsefe arkasındaki devlet desteğini muhafaza etmiştir.</p>\n\n	<p>\n		İmam Humeyn&icirc; ve All&acirc;me Tab&acirc;tab&acirc;&icirc;&rsquo;nin Molla Sadr&acirc; felsefesine olan meyli neticesinde İran&rsquo;da felsef&icirc; hayat 90&rsquo;lı yıllara gelinceye kadar bu filozofun eserleri ve fikirleri &ccedil;evresinde şekillenmiştir. Ancak 90&rsquo;lı yıllardan itibaren felsef&icirc; ilgi ve &ccedil;alışmalarda &ccedil;eşitlilik artmış; Hikmet-i M&uuml;te&acirc;liye yanında, Meşş&acirc;&icirc; ve İşr&acirc;k&icirc; Felsefe, Batı Felsefesi, Karşılaştırmalı İsl&acirc;m ve Batı Felsefesi alanında &ouml;nemli &ccedil;alışmalar yapılmıştır.</p>\n\n	<p>\n		İran &uuml;niversitelerindeki ilk felsefe hocaları medrese menşeli olduğundan &uuml;niversitelerde felsefe &ouml;ğretimi yakın zamana kadar medreselerde olduğu gibi metin merkezli y&uuml;r&uuml;t&uuml;lm&uuml;şt&uuml;r. Ancak 90&rsquo;lı yıllardan itibaren bu y&ouml;ntem yanında &ouml;zellikle y&uuml;ksek lisans ve doktora seviyelerinde konu ve problem merkezli felsefe &ouml;ğretim y&ouml;ntemi de uygulanmaya başlamıştır.</p>\n\n	<p>\n		Medrese ve &uuml;niversitelere ek olarak İran&rsquo;da felsef&icirc; araştırma ve &ouml;ğretimin yapıldığı bir diğer kurum felsefe enstit&uuml;leridir. 1974 yılında Seyyid H&uuml;seyin Nasr&rsquo;ın kurduğu İran Hikmet ve Felsefe Enstit&uuml;s&uuml; İran&rsquo;ın en k&ouml;kl&uuml; felsefe enstit&uuml;s&uuml;d&uuml;r. Bu ve diğer felsefe enstit&uuml;leri formal &ouml;ğretim ve araştırmalarla felsefenin derinleşmesine katkıda bulunduğu gibi halka a&ccedil;ık seminer ve konferanslar vasıtasıyla felsefenin yaygınlaşmasına da katkı yapmaktadır.</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bk. <a href=\"http://www.ut.ac.ir/en/main\">http://www.ut.ac.ir/en/main</a>-links/background.htm</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed H&uuml;seyin Tab&acirc;tab&acirc;&icirc;, Bid&acirc;yet&uuml;&rsquo;l Hikme, edit.: Abb&acirc;s Al&icirc; ez Z&acirc;ri&lsquo;&icirc; es Sebzv&acirc;r&icirc;, M&uuml;essesetu&rsquo;n-Neşri&rsquo;l-İsl&acirc;m&icirc;, Kum, 1427 (Kamer&icirc;); Nih&acirc;yet&uuml;&rsquo;l Hikme, edit.: Ğul&acirc;m Rız&acirc; el- Feyy&acirc;z&icirc;, Merkez-i Neşriyy&acirc;t-ı M&uuml;essese &Acirc;m&ucirc;zeş&icirc; ve Pej&ucirc;heş&icirc; İm&acirc;m Humeyn&icirc;, Kum, 1386 (Şems&icirc;).</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Molla H&acirc;d&icirc; Sebzv&acirc;r&icirc;, Şerhu Manz&ucirc;me-i Hikmet (Şerhu Ğureri&rsquo;l-Fer&acirc;id), edit.: Mehd&icirc; Muhakkık-</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn-i S&icirc;n&acirc;, el-İş&acirc;r&acirc;t ve&rsquo;t-tenb&icirc;h&acirc;t, Neşr&uuml;&rsquo;l-Bel&acirc;ğa, Kum, 1375 (Şems&icirc;).</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Şih&acirc;bedd&icirc;n S&uuml;hreverd&icirc;, Hikmet&uuml;&rsquo;l-İşr&acirc;k, (Mecm&ucirc;e-i Mosennef&acirc;t-ı Şeyh-i İşr&acirc;k, ed. Henry Corbin, Seyyid H&uuml;seyin Nasr, Necefkul&icirc; Hab&icirc;b&icirc;, M&uuml;essese-i Mut&acirc;la&acirc;t ve Tahk&icirc;k&acirc;t-ı Ferheng&icirc;, Tahran, 1375 (1996) i&ccedil;inde), c. 2.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sadredd&icirc;n Muhammed Ş&icirc;r&acirc;z&icirc; (Molla Sadr&acirc;), eş-<br />\n			Şev&acirc;hidu&rsquo;r-rub&ucirc;biyye f&icirc;&rsquo;l-men&acirc;hici&rsquo;s-sul&ucirc;kiyye</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhammed H&uuml;seyin Mehdev&icirc; Nej&acirc;d, İrtib&acirc;t-ı d&icirc;n ve felsefe ez d&icirc;dg&acirc;h-ı fahr r&acirc;z&icirc; ve wittgenstein, D&acirc;nişg&acirc;h-ı İm&acirc;m S&acirc;dık, D&acirc;nişkede İl&acirc;hiyy&acirc;t, Ma&acirc;rif-i İsl&acirc;m&icirc; ve İrş&acirc;d, G&uuml;r&ucirc;h-ı Felsefe ve Ke- l&acirc;m-ı İsl&acirc;m&icirc;, 1386 (Şems&icirc;)/2007.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Rız&acirc; Ekber&icirc;, Berres&icirc; tatb&icirc;k&icirc;-yi c&acirc;vid&acirc;neg&icirc; ve me&acirc;d b&acirc; tekiyye ber &acirc;r&acirc;-ı sadrı&rsquo;l-m&uuml;teellih&icirc;n ş&icirc;r&acirc;z&icirc; ve price, D&acirc;nişg&acirc;h-ı Tehr&acirc;n, D&acirc;nişkede İl&acirc;hiyy&acirc;t, Tahran 1380 (Şems&icirc;)/2001.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mutahhar&icirc;&rsquo;nin eserleri İntiş&acirc;r&acirc;t-ı Sadr&acirc; tarafından Mecm&ucirc;e-yi &acirc;sar-ı şeh&icirc;d mutahhar&icirc; adıyla şimdiye dek 25 cilt olarak basılmış ve yazma halindeki eserleri basıma hazırlanmaya devam edilmektedir. Bu k&uuml;lliyenin ilk on &uuml;&ccedil; cildi Kel&acirc;m ve felsefeye hasredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cafer S&uuml;bh&acirc;n&icirc;, el-İl&acirc;hiyy&acirc;t al&acirc; hud&acirc;&rsquo;l-kit&acirc;b ve&rsquo;s-sunne ve&rsquo;l-akl, edit.: Hasan Muhammed Mekk&icirc; el-&Acirc;mil&icirc;, M&uuml;essese Ta&rsquo;l&icirc;m&acirc;t&icirc; ve Tahk&icirc;k&acirc;t&icirc; İm&acirc;m S&acirc;dık, Kum 1384.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Seyyid H&acirc;c Hasan Sa&acirc;det Mustafav&icirc;, Şerh-i iş&acirc;r&acirc;t ve tenb&icirc;h&acirc;t; Namt-ı sevvom der b&acirc;b-ı nefs, İntiş&acirc;r&acirc;t-ı D&acirc;nişg&acirc;h-ı İm&acirc;m S&acirc;dık, Tahran 1387 (Şems&icirc;).</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bk. Ahmed Bihişt&icirc;, Sun&lsquo; ve ibd&acirc; &lsquo;: Şerh ve tavz&icirc;h-i namt-ı pen&ccedil;om ez kit&acirc;b-ı &ldquo;el-İş&acirc;r&acirc;t ve&rsquo;t-tenb&icirc;h&acirc;t&rdquo;, D&acirc;nişg&acirc;h-ı Tehr&acirc;n, Tahran 1385 (Şems&icirc;).</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&uuml;seyin Ziy&acirc;&icirc; (Hossein Ziai), Knowledge and Illumination: A Study of Suhrawardī&rsquo;s Hikmat al-Ishrāq, Scholars Press, Atlanta 1990.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu enstit&uuml;n&uuml;n Fars&ccedil;a ve İngilizce olarak d&uuml;zenlenmiş web adresi, <a href=\"http://www.irip.ir\">www.irip.i</a><a href=\"http://www.irip.ir\">r</a> (13.04.2009)&rsquo;dir</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu enstit&uuml;n&uuml;n Fars&ccedil;a, Arap&ccedil;a ve İngilizce web adresi, <a href=\"http://www.mullasadra.org\">www.mullasadra.org</a></p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cev&acirc;di &Acirc;mul&icirc;, Rah&icirc;k-i maht&ucirc;m: Şerh-i hikmet-i m&uuml;te&acirc;liye, edit.: Ham&icirc;d Pars&acirc;ny&acirc;, Tahran 1386 (Şems&icirc;).</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Tak&icirc; Misb&acirc;h Yezd&icirc;, Şerh&uuml;&rsquo;l-esf&acirc;r el-erba&lsquo;a, edit.: Muhammed Sa&icirc;d&icirc; Mehr, İntiş&acirc;r&acirc;t-ı M&uuml;essese &Acirc;m&ucirc;zeş&icirc; ve Pej&ucirc;heş&icirc; İm&acirc;m Humeyn&icirc;, Kum 1996-2001.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Derginin web adresi: <a href=\"http://www.qabasat.org\">http://www.qabasat.org</a></p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kurumun web adresi: <a href=\"http://www.noorozahra.com\">www.noorozahra.com</a></p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kurumun web adresi: <a href=\"http://www.esra.ir\">www.esra.ir</a></p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kurumun web adresi: <a href=\"http://www.qabasat.org\">http://www.qabasat.org</a></p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Web adresi: <a href=\"http://www.noorsoft.org\">www.noorsoft.org</a></p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','İran’daki Felsefi Akımlar ve Çalışmalar','','publish','closed','open','','irandaki-felsefi-akimlar-ve-calismalar','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3339',0,'post','',0),(3340,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p style=\"text-align: right;\">\n	Kenan &Ccedil;amurcu</p>\n\n<p>\n	<strong>I.</strong></p>\n\n<p>\n	Ali Şeriati, başka bir&ccedil;ok konuda olduğu gibi evrim tartışmasında da asıl sorunun, M&uuml;sl&uuml;man memleketlerde evrim teorisini din&icirc; inancı yok etmenin en elverişli aracı sanan inan&ccedil;sız kişi veya kesimlerin &ccedil;abası olduğunu s&ouml;yler.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\"><sup><sup>[1]</sup></sup></a> Evrim d&uuml;ş&uuml;ncesi, felsefi gelişimi boyunca ge&ccedil;irdiği t&uuml;m aşamalarıyla aslında canlı hayatın ortaya &ccedil;ıkmasıyla ilgili incelenmeye değer bir fikir olmasına rağmen din karşıtı, hatta d&uuml;şmanı inan&ccedil;sızların elinde dini ortadan kaldırmanın silahına d&ouml;n&uuml;şt&uuml;ğ&uuml;nde elbette ki karşısında dindarların savunmasını bulacaktı.</p>\n\n<p>\n	&Uuml;stelik İngiliz doğa bilimci Charles Darwin&rsquo;de (1809-1882) canlı hayatın en &ouml;nemli &ouml;ğesi olan insan t&uuml;r&uuml;n&uuml;n maymundan evrilerek bug&uuml;nk&uuml; formuna ulaştığına ilişkin bir evrim şemasına kavuştuğunda insanı &ldquo;eşref-i mahl&ucirc;kat&rdquo; kabul eden muhtelif inan&ccedil;lardan dindarların &ouml;n&uuml;nde evrim teorisiyle amansız bir m&uuml;cadeleye girmekten başka se&ccedil;enek kalmamış oldu. Ama her t&uuml;rl&uuml; fikri incelemenin ve bilimsel araştırmanın &ouml;n&uuml;n&uuml; tıkayan bu zıtlaşma ve kutuplaşmanın sadece evrim fikrinin bilimsel anlamı ve değeri a&ccedil;ısından değil, dindarlar i&ccedil;in de zarar verici olduğunu kabul etmek gerekir.</p>\n\n<p>\n	Evrim d&uuml;ş&uuml;ncesiyle ideolojik &ccedil;atışma i&ccedil;ine girdiğinde onun karşıtı konumda yer almaktan başka &ccedil;&ouml;z&uuml;m bulamayan dindar bilim adamının, din&icirc; metnin ipu&ccedil;larını verdiği yaratılış konusunu ancak evrim fikriyatı dışındaki bilgiler, yorumlar ve kanıtlarda araştıracağı a&ccedil;ıktır. Hakikati arayan bir zihnin, araştırdığı konudaki farklı g&ouml;r&uuml;şleri ve tartışmaları g&ouml;rmezden gelerek ve b&uuml;y&uuml;k kısıtlamalarla bilimsel bilgi &uuml;retebilmesinin imk&acirc;nından s&ouml;z etmek m&uuml;mk&uuml;n değildir. Belki de tarih boyunca İslam felsefe ve bilim geleneğini dinamik kılan, her t&uuml;rl&uuml; kısıtlamalardan &ouml;zg&uuml;rleşmiş olarak entelekt&uuml;el faaliyeti ger&ccedil;ekleştirmiş olmasıdır. Fakat fıkıh konusunda olduğu gibi, felsefi ve bilimsel faaliyet alanında da d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;nden vazge&ccedil;ilip muhtelif kısıtlarla i&ccedil;e kapalı/i&ccedil;e d&ouml;n&uuml;k faaliyet t&uuml;r&uuml; başladığından itibaren eleştirel ve bağımsız akıl b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de akamete uğramıştır. Sel&ccedil;uklular d&ouml;neminden tevar&uuml;s edilen bilimsel miras bir &ouml;l&ccedil;&uuml;de End&uuml;l&uuml;s diyarında yaşatıldıysa da ve felsefe geleneği İran&rsquo;da se&ccedil;kin Şii ulema tarafından temsil edilmeye devam ettiyse de M&uuml;sl&uuml;man d&uuml;nya Osmanlı askeri imparatorluğunun etki alanında olduğu s&uuml;re boyunca genel olarak eleştirel ve bağımsız akıl y&ouml;ntemini terk etmiş, felsefi ve bilimsel faaliyet alanından uzaklaşmıştır.</p>\n\n<p>\n	Yery&uuml;z&uuml;nde canlı hayatın ortaya &ccedil;ıkışı konulu bir tartışmayı yaparken tarihte Aryan gelenekten kadim Yunan&rsquo;a, oradan Abbasiler d&ouml;neminin felsef&icirc; ve bilimsel faaliyet kurumlarına ve nihayet tekrar Batıya intikal etmiş evrimci yaratılış fikrinin kategorik olarak dışlanması aslında M&uuml;sl&uuml;man d&uuml;nyanın hen&uuml;z i&ccedil;inden &ccedil;ıkmayı başaramadığı kısıtlılık haliyle de ilişkilendirilebilir.</p>\n\n<p>\n	Canlı hayatın başlangıcı ve t&uuml;rlerin yaratılışı meselesi, ister din&icirc;, ister din dışı olsun felsefi ve bilimsel faaliyetin konusu olması gerekirken g&uuml;n&uuml;m&uuml;zde &ccedil;oğunlukla ideolojik, ama kimi zaman da politik kutuplaşmanın aracı olabiliyor. Bu kutuplaşma y&uuml;z&uuml;nden h&acirc;lihazırda canlıların evrim yoluyla tabiattaki varoluşlarının ger&ccedil;ekleştiği d&uuml;ş&uuml;ncesi b&uuml;t&uuml;n&uuml;yle inanca karşı ve inancın bilimsel bilgisinin karşısında (b&ouml;yle bir bilgi olmadığı halde!) kabul ediliyor. Evrim d&uuml;ş&uuml;ncesi kabul edildiğinde inancın yok olacağı sanılıyor ve dindarlar, yery&uuml;z&uuml;ndeki canlı hayatın ortaya &ccedil;ıkışı ve gelişimi konusunda evrimci olmayan b&uuml;t&uuml;n d&uuml;ş&uuml;ncelere eleştirisiz a&ccedil;ık hale geliyorlar. İbrani kaynaklardan geldiği belli tuhaf yaratılış hik&acirc;yesinin tartışmasız kabul g&ouml;rmesinin bir sebebi de evrim fikrinden ka&ccedil;arken tutulunmuş dolu olmasındandır. Evrim fikri dışındaki b&uuml;t&uuml;n yaratılış hik&acirc;yeleri adeta inancı kurtarmanın sığınağı gibi g&ouml;r&uuml;l&uuml;yor.</p>\n\n<p>\n	Diğer canlı t&uuml;rleri bir yana, insanın yaratılışı konusunda evrimci d&uuml;ş&uuml;nceye itiraz edilmesinin temeli kuşkusuz din&icirc; metinlerdeki anlatımlardır. Meseleyi &ldquo;evrim-yaratılış&rdquo; &ccedil;elişkisine oturtan yaklaşımlar din&icirc; metinlerdeki anlatımların varoluşun &ouml;z&uuml;ne dikkat &ccedil;ekme mi, yoksa yaratılışın tasvir mi olduğu tartışması yapmaksızın ifadelerin zahirine g&ouml;re sonu&ccedil; &ccedil;ıkardıklarında, ayrıntılar ve boşlukların hadis rivayetleriyle doldurulduğu bir yaratılış senaryosu belirginleşmektedir.</p>\n\n<p>\n	Eski Ahit&rsquo;te ve Kur&rsquo;an&rsquo;da insanın yaratılışına dair verilen bilgi, insan t&uuml;r&uuml;n&uuml;n hakikati, &ouml;z&uuml; ve yaratılış mayasıyla ilgili değil de, yaratılış bi&ccedil;iminin tasviri olarak kabul edildiğinde ayetlerin zahirinden &ccedil;ıkacak sonu&ccedil;, İbrani kaynaklardan İslam hadis edebiyatına girmiş rivayetlerdeki gibi somut ve tartışmaya kapalı yaratılış senaryosu olacaktır. M&uuml;sl&uuml;man d&uuml;nyada ağırlıklı olarak evrim fikrinin karşısına &ccedil;ıkartılan yaratılış teorisi işte bu senaryodur.</p>\n\n<p>\n	Eski Ahit&rsquo;te ge&ccedil;en &ldquo;Tanrı insanı kendi suretinde yarattı. B&ouml;ylece insan Tanrı suretinde yaratılmış oldu&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\"><sup><sup>[2]</sup></sup></a> ve &ldquo;Rab Tanrı, &Acirc;dem&rsquo;i topraktan yarattı ve burnuna yaşam soluğunu &uuml;fledi. B&ouml;ylece &Acirc;dem yaşayan varlık oldu&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\"><sup><sup>[3]</sup></sup></a> gibi ayetler ile Kur&rsquo;an&rsquo;da ge&ccedil;en &ldquo;Andolsun biz insanı &ccedil;amura ait bir &ouml;zden yarattık&rdquo;,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\"><sup><strong><sup>[4]</sup></strong></sup></a> &ldquo;Andolsun biz insanı, (pişmiş) kuru bir &ccedil;amurdan, şekillenmiş kara bal&ccedil;ıktan yarattık&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\"><sup><strong><sup>[5]</sup></strong></sup></a> ve &ldquo;Sonra onu tamamlayıp şekillendirmiş, ona kendi ruhundan &uuml;flemiştir&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\"><sup><sup>[6]</sup></sup></a> gibi ayetler, evrim fikrini reddeden d&uuml;ş&uuml;nce &ccedil;evrelerinde insan t&uuml;r&uuml;n&uuml;n ortaya &ccedil;ıkışının sinematografik canlandırılmasında kullanılmaktadır. Fakat ayetlerin somut bir canlandırmaya yeterince destek vermemesi nedeniyle bazı rivayetlerden yardım alınmaktadır. &ldquo;Allah, &Acirc;dem&rsquo;i kendi suretinde yarattı&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\"><sup><sup>[7]</sup></sup></a> hadisi veya kimi gaybi konularda ilgin&ccedil; ayrıntılar naklettiği &ccedil;ok sayıda hadisten tanıdığımız Ebu Hureyre&rsquo;nin şu rivayeti, yukarıda verdiğimiz ayetlerdeki boşlukları başarıyla doldurmaktadır:</p>\n\n<p>\n	Allah Te&acirc;l&acirc; &Acirc;dem&rsquo;i topraktan yarattı. Onu &ouml;nce &ccedil;amur haline getirdi, sonra o &ccedil;amuru işlenebilen kara toprak oluncaya kadar bıraktı, &ouml;yle olunca ona şekil verdi. (...) Sonra ona ruhundan &uuml;fledi. V&uuml;cudundan ilk ruh &uuml;flenen yeri geniz ile g&ouml;z&uuml; arası idi. Bunun &uuml;zerine aksırdı ve &ldquo;Elhamdulillah&rdquo; dedi. Allah Te&acirc;l&acirc; da &ldquo;Yerhamke Rabbuke&rdquo; (Rabbin sana merhamet eylesin) buyurdu...<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\"><sup><sup>[8]</sup></sup></a></p>\n\n<p>\n	Meseleyi evrim-yaratılış karşıtlığı i&ccedil;inde almayan ilm&icirc; yaklaşımlar da kuşkusuz var. Bunlar arasında K&acirc;mus-i Kur&rsquo;an yazarı Ali Ekber Karaşi&rsquo;nin insan t&uuml;r&uuml;n&uuml;n yaratılışına ilişkin se&ccedil;enekleri vazetme bi&ccedil;imi, aslında yery&uuml;z&uuml;nde canlı hayatının ortaya &ccedil;ıkışına dair y&uuml;r&uuml;t&uuml;lecek bilimsel faaliyetin &ccedil;er&ccedil;evesini ve istikametini de g&ouml;stermiş kabul edilebilir:</p>\n\n<p>\n	Acaba Musa&rsquo;nın yılan haline gelen asası gibi mi olmuştur. Yani Allah &ccedil;amurdan bir beden yaratmış ve onu kuruttuktan sonra bir defada beşere mi d&ouml;n&uuml;şt&uuml;rm&uuml;şt&uuml;r. Nitekim Musa&rsquo;nın asasını bu şekilde yılan haline getirmiştir. Yoksa yaratılış başka bir şekilde mi ger&ccedil;ekleşmiştir? Burada &uuml;&ccedil; yorum d&uuml;ş&uuml;n&uuml;lebilir.</p>\n\n<p>\n	I. Musa&rsquo;nın asası gibi, &Acirc;dem&rsquo;in &ccedil;amurdan bedeni Allah&rsquo;ın iradesiyle insana d&ouml;n&uuml;şm&uuml;şt&uuml;r. Bu yorumu, &ldquo;İsa&rsquo;nın Allah katındaki &ouml;rneği, &Acirc;dem&rsquo;inki gibidir: Onu topraktan yarattı, sonra ol dedi, o da oldu.&rdquo; &Acirc;l-i İmran/59 ayetinden &ccedil;ıkarabiliriz.</p>\n\n<p>\n	&ldquo;Topraktan yarattı&rdquo; c&uuml;mlesi, &Acirc;dem&rsquo;in bedeninin yaratılış n&uuml;vesini; &ldquo;Sonra ol dedi&rdquo; c&uuml;mlesi ise Allah&rsquo;ın irade buyurduğunu ve o bedenin insana d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; anlamamızı sağlıyor. Ger&ccedil;i bunun dışında hamletmeler de m&uuml;mk&uuml;nd&uuml;r. Nehcu&rsquo;l-Bel&acirc;ğa&rsquo;nın ilk hutbesi bu konuda gayet a&ccedil;ıktır ve yoruma izin vermemektedir. Orada ş&ouml;yle buyrulur: &ldquo;Sonra Allah yery&uuml;z&uuml;n&uuml;n sert, yumuşak, tatlı ve ekşilerinden topladı ve onları toprakla karıştırdı. Halis olana değin suyla kıvamlandırdı. Sonra onu şekillendirerek bir suret yaptı.&rdquo;</p>\n\n<p>\n	Bu s&ouml;zler &ccedil;ok a&ccedil;ıktır. &Ouml;nce &ccedil;amurdan bir beden oluşturulmuş, ardından ona ruh &uuml;flenmiş ve sonra o, tam bir insana d&ouml;n&uuml;şt&uuml;r&uuml;lm&uuml;şt&uuml;r. Her hal&uuml;karda Hicr suresi 26-28. ayetlerdeki &ldquo;sals&acirc;l&rdquo; ile kasdedilen, k&ouml;t&uuml; kokulu yapışkan ve şekillendirilebilir bir &ccedil;amurdan yapılmış beden; Hicr 29 ve S&acirc;d 72&rsquo;deki &ldquo;Sevveytuhu (Şekillendirdiğimde)&rdquo; ifadesinden maksat bedenin yaratılışı ve &ldquo;Neheftu f&icirc;hi min r&ucirc;h&icirc; (ruhumdan &uuml;flediğimde)&rdquo; ifadesinde s&ouml;ylenen de insana d&ouml;n&uuml;şt&uuml;r&uuml;lmesidir. (En doğrusunu Allah bilir.)</p>\n\n<p>\n	II. Beşerin &ouml;z suyu ve ilk h&uuml;cre k&ouml;t&uuml; kokulu kara bal&ccedil;ığın i&ccedil;inde oluştu. Ge&ccedil;mişte yerin ısısı bug&uuml;nk&uuml;nden daha fazla olduğundan bataklıklar tıpkı annenin rahmi gibi sabit ısıya sahipti. Sonu&ccedil; itibariyle burada h&uuml;cre gelişmeye başladı ve aşamalı olarak bu hale d&ouml;n&uuml;şt&uuml;.</p>\n\n<p>\n	Bu izah o kadar da uzak bir ihtimal değildir. &Ccedil;&uuml;nk&uuml; kıyamette de yerin ısısı değişecek ve Allah&rsquo;ın iradesiyle tıpkı anne rahmi gibi &ouml;l&uuml;lerin kurumuş h&uuml;crelerini besleyip geliştirebilecektir. Fakat şu anda bu kabiliyete sahip değildir. Yine Meryem&rsquo;in rahminde Allah&rsquo;ın izniyle nutfenin gelişmesi de tıpkı buna benzemektedir.</p>\n\n<p>\n	Değerli bilgin dostum Muhammed Emin Seld&ucirc;z&icirc;, Allah&rsquo;ın insan nutfesini (&ouml;z suyunu) havada yarattığına, sonra onu denizin kenarındaki bal&ccedil;ıklara indirdiğine ve orada geliştirdiğine ihtimal vermektedir. Nitekim &ccedil;eşitli organizmaların yumurtaları h&acirc;lihazırda havadadır ve peynir, et vs. &uuml;zerine yağdıklarında kurtlara d&ouml;n&uuml;şmektedir. Kurbağa yumurtaları bataklıklara yağdığında kurbağa olmaktadır.</p>\n\n<p>\n	&ldquo;Kur&rsquo;an ve Bilim A&ccedil;ısından Yeniden Diriliş&rdquo; isimli kitapta Y&acirc;sin suresinin 36. ayetini yorumlarken Bih&acirc;r&rsquo;dan ve Tefsir-i Burh&acirc;n&rsquo;dan İmam S&acirc;dık&rsquo;ın (as) ş&ouml;yle buyurduğunu nakletmiştik: &ldquo;Nutfe g&ouml;kten yere iner; otlara, meyvelere ve ağa&ccedil;lara konar. İnsanlar ve hayvanlar bunları yediklerinde onların v&uuml;cutlarında gezinmeye başlarlar.&rdquo;</p>\n\n<p>\n	Bu nedenle &ldquo;min sals&acirc;lin (bal&ccedil;ıktan)&rdquo;daki &ldquo;min (-den, -dan)&rdquo; edatı, beyan ve a&ccedil;ıklama i&ccedil;in değil, ba&rsquo;dıyyet (ayırdetme) i&ccedil;indir. Bu durumda ayetin manası şu olur: Beşeri, en alttaki ve yumuşak kısmı oluşturan &ldquo;sals&acirc;l (bal&ccedil;ık)&rdquo;dan yarattık. Deniz kıyılarındaki bataklıkları g&ouml;renler, buraların kuru ve &ccedil;atlaklarla dolu olduğunu bilirler. Fakat kuru tabakanın alt kısmı yumuşaktır ve nutfe orada gelişebilir. &ldquo;İnsanı nutfeden (sperm) yarattı&rdquo; Nahl/4 gibi ayetlerdeki &ldquo;min (-den, -dan)&rdquo; edatı da ba&rsquo;dıyyet (ayırdetme) i&ccedil;indir. Burada &ldquo;nutfe&rdquo;, az miktardaki su ve cenini oluşturan h&uuml;cre anlamına gelmektedir. Bu durumda ayetteki ifadenin anlamı, &ldquo;bazı nutfeler&rdquo; olur.</p>\n\n<p>\n	Buna bağlı olarak, &ldquo;İnsanı yaratmaya &ccedil;amurdan başlar. Sonra basit bir sıvı &ouml;z&uuml;nden soyunu s&uuml;rd&uuml;r&uuml;r. Sonra ona yaratılış amacına uygun bir şekil verip kendi ruhundan &uuml;fler. Sizi hem işitme ve g&ouml;rme, hem de d&uuml;ş&uuml;nce ve duygularla donatır.&rdquo; Secde/7-9 ayetinde zikredilen &ldquo;Sevveytuhu (Şekillendirdiğimde)&rdquo; ve &ldquo;Neheftu f&icirc;hi min r&ucirc;h&icirc; (ruhumdan &uuml;flediğimde)&rdquo; c&uuml;mlelerinden murad, a&ccedil;ıktır ki anne rahmidir. Fakat bu a&ccedil;ıklama, &ldquo;Kendi ruhumdan &uuml;fledim&rdquo;den sonra &ldquo;&Ouml;n&uuml;nde yere kapanıp secde edin&rdquo; c&uuml;mlesinin gelmesini a&ccedil;ıklayamaz. &ldquo;İşitme, g&ouml;rme...&rdquo; c&uuml;mlesinin ge&ccedil;tiği ve anne rahmindeki aşamaların &ouml;yk&uuml;s&uuml; olan yukarıdaki ayetin tersine, &ldquo;&uuml;fledi&rdquo; ve &ldquo;şekillendirdi&rdquo;den sonra &ldquo;secde&rdquo;nin zikredilmesi bu izahın ayete uygulanmasına engeldir.</p>\n\n<p>\n	III. Basit ve canlı varlıkların Allah&rsquo;ın iradesi sonucunda aşamalı olarak ve zaman i&ccedil;inde ilk insana d&ouml;n&uuml;şt&uuml;ğ&uuml;n&uuml; &ouml;ne s&uuml;ren varsayım şimdilerde olduk&ccedil;a zayıflamış ve g&uuml;&ccedil;l&uuml; konumundan &ccedil;ok şey kaybetmiştir. Hatta artık gayet iyi biliyoruz ki Allah t&uuml;rleri birbirinden bağımsız yaratmıştır. Fakat bu fikir, g&uuml;n&uuml;n birinde bilimsel ger&ccedil;eklik kazanır ve kesin bilgi oluşturursa Kur&rsquo;an bu bilgiyle yorumlanabilecektir. Bu satırların yazarının kanaati, birinci yorumun, diğer yorumlara g&ouml;re Kur&rsquo;an&rsquo;ın zahirine daha uygun olduğu y&ouml;n&uuml;ndedir. (En doğrusunu Allah bilir.)<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\"><sup><sup>[9]</sup></sup></a></p>\n\n<p>\n	<strong>II.</strong></p>\n\n<p>\n	Evrim fikrine karşı &ccedil;ıkan kesimlerin İbrani kaynaklardaki yaratılış hik&acirc;yesinin yanı sıra, modernite havzasının diğer b&uuml;t&uuml;n bilim disiplinleri gibi amacı şaibeli paleontolojiyi kendisine g&uuml;&ccedil;l&uuml; sığınak se&ccedil;mesinin nedeni de aynıdır. Paleontolojiyi ve onun &uuml;rettiği bilgiyi sabite, değişmez kural ve eksen kabul edip bu uğurda Kur&rsquo;an ayetlerini, İslam bilim tarihindeki b&uuml;y&uuml;k M&uuml;sl&uuml;man filozofların yaklaşımlarını, İslam&icirc; birikimin en g&uuml;&ccedil;l&uuml; m&uuml;fessirlerinin yorumlarını bile g&ouml;rmezden gelmek aslında evrim teorisine itiraz edeyim derken, onun da i&ccedil;inde neşv &uuml; nema bulduğu modern bilimsel y&ouml;ntemi temel almak demektir. Oysa din ve inan&ccedil; karşıtlığı mevzu bahis olduğunda asıl mesele, evrim teorisini de &uuml;reten modern bilimsel y&ouml;ntemdir ve bu y&ouml;ntemi kullanarak inancı savunmaya &ccedil;alışmak, inanca yarar sağlamamak bir yana, inancı modern bilimsel y&ouml;ntemin &ouml;nermeleri doğrultusunda değiştirmeye, d&ouml;n&uuml;şt&uuml;rmeye ve başkalaştırmaya yol a&ccedil;ar.</p>\n\n<p>\n	Bir diğer mesele de, İslam&rsquo;ın iman-k&uuml;f&uuml;r, tevhid-şirk karşıtlıklarının yerine evrime inanan-inanmayan ayrımını koymanın İslam kelamına kritik ve tehlikeli bir m&uuml;dahale anlamına gelmesidir. &Ccedil;&uuml;nk&uuml; evrim, bilimsel veya felsefi bir tartışma konusudur ve İslam&rsquo;ın inan&ccedil; sistemiyle doğrudan ilgili değildir. İnan&ccedil;la ilgili hale gelmesi veya getirilmesi ise ya ateizm eliyle inan&ccedil;sızlığı beslemek i&ccedil;in ya da anti-evrim ilahiyat&ccedil;ıları tarafından s&ouml;zde inancı g&uuml;&ccedil;lendirmek &uuml;zere yapılmaktadır, ama sonu&ccedil;ta her ikisi de aynı amacı ger&ccedil;ekleştirmektedir: Bilimsel bir tartışmayı dinselleştirmek!</p>\n\n<p>\n	B&ouml;yle olduğu i&ccedil;in evrim teorisinin taraftarları ile karşıtları arasındaki kutuplaşma, ikisi de modern bilimsel y&ouml;ntemi kullanan scientism meşrebinin i&ccedil; tartışması olarak tarif edilmelidir. Ama gelinen noktada mesele bilimsel tartışma kurallarının dışına &ccedil;ıktığından bir tarafta bilimsel teori olmaktan &ccedil;ıkıp inancı yok etme davasına d&ouml;n&uuml;şm&uuml;ş evrim ideolojisi, diğer yanda ise bilimsel itiraz olmaktan &ccedil;ıkıp itikada d&ouml;n&uuml;şm&uuml;ş anti-evrim ilahiyatı vardır.</p>\n\n<p>\n	Hayata, evrime inanan veya inanmayan bi&ccedil;iminde bakılması İslam&rsquo;ın kendine &ouml;zg&uuml; itikadi tasnifinin par&ccedil;ası değildir ve hi&ccedil;bir beşer tarafından da o tasnifin i&ccedil;ine dahi edilemez. Hayatın i&ccedil;indeki bir tartışmayı yaşamın amacı ve nihai sebebi haline getirmek hatalıdır. Evrime inanan veya inanmayanlar şeklindeki bir bakış a&ccedil;ısı, buna g&ouml;re dost ve d&uuml;şman belirlemeye yol a&ccedil;ıyorsa evrim tartışması din/ideoloji haline getirilmiş demektir. Evrime karşı m&uuml;cadele verenler, tıpkı karşıtlarına benzeyerek yaptıkları işle buna yol a&ccedil;ıyorlar.</p>\n\n<p>\n	Hal b&ouml;yle olunca, evrim teorisinin yaymaya &ccedil;alıştığı inan&ccedil;sızlıkla m&uuml;cadele etmeye soyunan evrim karşıtları, bir anti-evrim ilahiyatı inşa etmeye &ccedil;alışmış oluyor. Oysa tartışma, din&icirc; inan&ccedil; meselesi olarak değil, maddi bulguları temel alan bilimsel tartışma olarak yapılmalıdır.</p>\n\n<p>\n	İş bir kez &ccedil;ığırından &ccedil;ıktığında evrim karşıtı ilahiyat, &ouml;n&uuml;ne geleni bi&ccedil;en reddiyeci bir kılıca tabii ki d&ouml;n&uuml;şecektir. Evrim karşıtı ilahiyatın tek hedefinin evrim ideolojisinin militanları olmaması, İslam d&uuml;ş&uuml;nce ve bilim tarihinde evrimci yaratılışa inanan b&uuml;y&uuml;k filozofları, ulemayı ve m&uuml;fessirleri de hedef alması bundandır. Evrimci yaratılışa inanan M&uuml;sl&uuml;man filozof ve ulemanın hem modern bilimsel y&ouml;ntemin paleontoloji verilerine dayanılarak, hem İbrani kaynaklara itibar edilerek, hem de modern evrim tartışmasının &ccedil;er&ccedil;evesi hesaba katılarak reddedilmesi, bug&uuml;nk&uuml; anti-evrim ilahiyatının Gelenek ve onun Us&uuml;l&rsquo;&uuml;n&uuml; reddeden tabiatını da ele vermektedir. Gelenek, İslami ilimlerin oluşturduğu g&uuml;&ccedil;l&uuml; mecradır ve M&uuml;sl&uuml;man aklın yenilenme d&ouml;nemlerinde kullandığı ihya, ıslah, tecdit imk&acirc;nları ancak bu mecrada kalındığı takdirde İslam uleması tarafından meşru kabul edilmiştir. Oysa bug&uuml;nk&uuml; anti-evrim ilahiyatının mimarları, modernite havzasının disiplini paleontolojiye tabi olup İslam&rsquo;ın Gelenek mecrasından &ccedil;ıkarak ger&ccedil;ekleştirdikleri bilgi &uuml;retimi ile meşru ve makbul Us&uuml;l&rsquo;e aykırı davranmış olmaktadırlar.</p>\n\n<p>\n	Evrimci yaratılışa inanan M&uuml;sl&uuml;man filozoflar ve m&uuml;fessirlerin tutumunu değerlendirirken bakılması gereken nokta, o d&ouml;nemlerde paleontolojinin bug&uuml;nk&uuml; fosil bulgularının hen&uuml;z elde olmadığı ve M&uuml;sl&uuml;man ulemanın da bu y&uuml;zden evrimci yaratılışı yanlışlıkla savunduğu değildir. Eski ulemanın, canlı hayatın sudan yaratıldığını anlatan ayetler başta olmak &uuml;zere diğer bir&ccedil;ok ayet ve rivayete dayanarak savunduğu canlıların ortak atadan geldiğine dair inancının, bug&uuml;nk&uuml; bilimsel bulgularla yanlışlandığı varsayılsa bile asıl sorun veya asıl &ouml;nemli nokta, evrimin yaşanıp yaşanmadığı değil, bu ulemanın yaratılış hik&acirc;yesi olarak bilinen İbrani anlatıma itibar etmemiş olmamasıdır. Anti-evrim ilahiyatının din&icirc; bilgi olarak &ouml;n&uuml;m&uuml;ze s&uuml;rd&uuml;ğ&uuml; İbrani yaratılış hik&acirc;yesi eğer ger&ccedil;ekten din&icirc; bir senaryo olsaydı ulema o bilgi karşısında, onu kabul etmeyen, hatta yanlışlayan bir g&ouml;r&uuml;ş beyan edemezdi. Bu &ccedil;ok &ouml;nemli bir noktadır. Ulema, İbrani yaratılış mitolojisini Kur&rsquo;an ayetlerine dayanarak reddetmiş ve bunun aksine, insanın zaman i&ccedil;inde gelişip &ldquo;en g&uuml;zel kıvamı (ahsenu tavim)&rdquo; <a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\"><sup><sup>[10]</sup></sup></a> bulduğu fikrini savunmuştur. M&uuml;sl&uuml;man filozoflar ve ulemanın Kur&rsquo;an&rsquo;a dayanarak savunduğu evrimci yaratılışın Darwin&rsquo;in teorisine benzemeyen yanlarına ve bu konudaki detaylara girmiyoruz.</p>\n\n<p>\n	Bug&uuml;nk&uuml; anti-evrim ilahiyat&ccedil;ılarının sadece paleontolojinin bulgularına dayanarak bu ulemanın Kur&rsquo;an&rsquo;ın bu konudaki a&ccedil;ık ayetlerine dayanan d&uuml;ş&uuml;ncesini reddettiğini, buna mukabil Kur&rsquo;an&rsquo;da hi&ccedil;bir şekilde doğrulanamayacak İbrani anlatımı benimsediğini belirtmek gerekir!</p>\n\n<p>\n	Yaratılış konusunda bilinen anlatımı &ouml;ne s&uuml;ren İbrani mitolojiye ilişkin &ccedil;ok &ouml;nemli bir soru var: &ldquo;Allah ensestle bir ırk kurmuş olabilir mi?&rdquo;</p>\n\n<p>\n	İbrani kaynaklara inanan ve g&ouml;zleri evrimi reddetmekten başka bir şey g&ouml;rmeyenler bunun mecburi olduğu izahını getiriyorlar. Evrimden ka&ccedil;arken enseste yakalanmak ve bu yolla ortaya &ccedil;ıkmış bir ırkın &uuml;yesi olmayı kabul etmek &ccedil;ok mu iftihar verici bir hik&acirc;yedir?</p>\n\n<p>\n	Bir soru da şudur: Eğer Allah ensestle ırk yarattıysa, bu, ensestin &ouml;z&uuml; ve doğası gereği (bizzat) değil, teşrii (kararlaştırılmış, talimatlı) bir yasak olduğunu g&ouml;sterir. Yani ensest, yaratılışın anlamına ve doğasına aykırı olduğu i&ccedil;in değil, mesela Yahudilerin Cumartesi g&uuml;n&uuml; avlanma yasağında olduğu gibi, yasaklandığı i&ccedil;in mi haramdır? Neresinden bakarsak bakalım elimizdeki yaratılış mitolojisi akıl dışıdır ve dinin temel ilkelerine aykırıdır.</p>\n\n<p>\n	Yaratılış senaryosuyla ilgili rivayet &ccedil;ok olmasına ve detaylı anlatımlar bulunmasına rağmen hi&ccedil;biri ikna edici değildir. Ayetlerden hi&ccedil;bir dayanaklarının olmaması, eldeki rivayetlerin, İbrani yaratılış mitolojisini doğrulamak &uuml;zere uydurulduğunu veya bu y&ouml;nde yorumlana yorumlana g&uuml;n&uuml;m&uuml;ze kalıplaşmış mevcut halleriyle geldiklerini g&ouml;steriyor.</p>\n\n<p>\n	Eski zamanlarda İbrani yaratılış mitolojisinin yeterince sorgulanmaması, yaratılış meselesinin bug&uuml;nk&uuml; gibi inancı reddetme veya savunma davasının konusu olmamasındandır. B&ouml;yle olunca da kassasların anlattığı hik&acirc;yeler uzun gecelerin eğlenceli ge&ccedil;mesini sağlamış olmalıdır. Demek ki o vakitler hi&ccedil; kimse bu meselenin hayati bir konu olduğunu d&uuml;ş&uuml;nm&uuml;yordu. İnsan ister &ccedil;amurdan heykel olarak yaratılmış olsun, ister başka şekilde var edilmiş olsun, meselenin pratiğe ve itikada tesir eden bir tarafı yoktu. Fakat g&uuml;n&uuml;m&uuml;z itibariyle anlamakta g&uuml;&ccedil;l&uuml;k &ccedil;ektiğimiz şey, Darwin&rsquo;in Hıristiyanlığın bilimsel bilgisini sarsmasından M&uuml;sl&uuml;manların neden alınganlık yaptıklarıdır. Galiba M&uuml;sl&uuml;manlar, pozitivizm/ateizm, yaratılış hik&acirc;yesini iptal eden bir teori olarak evrimi selamlayıp propaganda savaşına başlayınca paniğe kapıldılar.</p>\n\n<p>\n	H&acirc;lbuki yaratılışın evrimcilerin s&ouml;ylediği bi&ccedil;imde de ger&ccedil;ekleşmiş olabileceğini, &ccedil;&uuml;nk&uuml; yaratılışın M&uuml;sl&uuml;manların bilimsel bilgisindeki anlamının Hıristiyanlıktakinden farklı olduğunu s&ouml;ylemeliydiler. Evrimi inan&ccedil; konusu g&ouml;rmeyip, yaratılışın evrimci s&uuml;re&ccedil;le de ger&ccedil;ekleşmiş olabileceğini d&uuml;ş&uuml;nenler evrim teorisinden neden tedirgin olsun? Ama Hıristiyanlıktaki bilimsel bilginin dinen doğruluğuna ve İbrani mitolojiye inanmış bir M&uuml;sl&uuml;man tabii ki telaşa kapılacaktır. İbrani yaratılış hik&acirc;yesini dinin kesin bilgisi sananlar &ldquo;din elden gidiyor&rdquo; korkusuyla Hıristiyanlığın yaratılış hik&acirc;yesini i&ccedil;selleştiriyor.</p>\n\n<p>\n	Oysa Kur&rsquo;an&rsquo;daki hi&ccedil;bir yaratılış ayetinde İbrani kaynaklardaki somut tasviri doğrulayacak, Hıristiyanlığın yaratılış&ccedil;ı bilimsel bilgisini ve yaratılış mitolojisini teyit edecek ayet yoktur. Yaratılışla (&ouml;zellikle &Acirc;dem&rsquo;in yaratılmasıyla) ilgili ayetlerin Arap&ccedil;a&rsquo;sındaki mutlaklık ve muğlaklık, İbrani kaynaklardan gelen rivayetlerle somutlaştırılmış g&ouml;z&uuml;k&uuml;yor. Mesela ayet ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Hani Rabbin meleklere, bal&ccedil;ıktan (bal&ccedil;ık k&ouml;kenli) bir beşer yaratacağım. Onu tesviye edip ruhumdan &uuml;flediğimde onun i&ccedil;in secde edin.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\"><sup><sup>[11]</sup></sup></a></p>\n\n<p>\n	Buradaki &ldquo;bal&ccedil;ıktan&rdquo; ifadesi, ayette cins, t&uuml;r belirten &ldquo;min&rdquo; edatıyla kullanılıyor (min sals&acirc;lin). Ayetin &ldquo;tesviye&rdquo; şeklinde &ccedil;evirdiğimiz kısmının, &ldquo;bal&ccedil;ıktan/&ccedil;amurdan yapılıp traşlanmış ve d&uuml;zeltilmiş&rdquo; anlamıyla İbrani yaratılış mitolojisindeki &ldquo;&ccedil;amurdan heykel&rdquo; olduğu varsayılmış olmalıdır. Yani Allah, heykeltraş gibi &ccedil;amurdan heykel yapıyor ve bu heykele kendisinden ruh &uuml;fl&uuml;yor, bunun &uuml;zerine o heykel canlanıp ayağa kalkıyor. Oysa yaratılış ayetlerindeki ifadeler b&ouml;yle bir senaryoyu teyit etmez. Diyelim ki yaratılış b&ouml;yle cereyan etti, ama bunun bir kez ve ilk defasında olduğu, sonrasında ise nesillerin ensestle &ccedil;oğaltıldığı nereden &ccedil;ıkartılıyor? Zira ayetlerde b&ouml;yle bir kronoloji, sıralama ve yaratılış s&uuml;recine ilişkin detayların hi&ccedil;biri yoktur. Ayrıca yine ayetlere g&ouml;re &ldquo;tesviye&rdquo; ve &ldquo;ruh &uuml;fleme&rdquo; aşamaları rahimde oluşan beşer i&ccedil;in de ge&ccedil;erlidir, ama insan o aşamada heykelken canlanıyor değildir; aksine belli bir gelişim s&uuml;reci sonunda doğuma hazır hale gelmekte, hatta doğduktan sonra da gelişim s&uuml;reci devam etmektedir.</p>\n\n<p>\n	Bu durumda soru şudur: B&uuml;t&uuml;n insanlar binlerce yıldır aynı gelişim s&uuml;re&ccedil;leriyle rahimde oluşmasına, doğmasına, emeklemesine ve ayağa kalkıp k&acirc;mil insan olmasına rağmen Allah ilk defasında neden &ccedil;amurdan heykel yaptı? Bunun aksine bir yorum, yani gelişim s&uuml;recinin yaratılışın başından beri var olduğu fikri evrimci yaratılışa karşı &ccedil;ıkanları neden bu kadar irkiltiyor?</p>\n\n<p>\n	Yaratılış ayetlerinde insanın bug&uuml;nk&uuml; surette yaratıldığı s&ouml;ylenmiyor. Ayetlerin meallerini, akıllardaki İbrani yaratılış mitolojisinde ge&ccedil;en senaryonun ezberleriyle okumamak gerekir. Ayetlerde kullanılan kavramlara, edatlara, ifade bi&ccedil;imlerine, sıralamaya ve diğer dil inceliklerine iyice dikkat etmek lazımdır. Hatta bazı yorumlara g&ouml;re Allah&rsquo;ın insanı değil, beşeri yarattığı ve bu beşerin daha sonra kemale ererek insan haline geldiği de &ouml;nemli bir ayrıntıdır. Buna g&ouml;re beşer aşaması bal&ccedil;ığa ait d&ouml;nem, insan ise ulvi-manevi d&ouml;nem olarak nitelenebilir. Zaten &Acirc;dem, cennette hen&uuml;z insanlığının farkına varmadığı d&ouml;nemde (avret yerleri ona g&ouml;r&uuml;nmeden &ouml;nce!) beşerdi. Melekler veya hayvanlar gibi, sorumluluk ve y&uuml;k&uuml;ml&uuml;l&uuml;k &uuml;stlenmemiş, g&uuml;nahtan habersiz, sadece Allah&rsquo;ın nimetlerinden sınırsız bi&ccedil;imde yararlanan bir beşerdi. İnsanlaşması, g&uuml;naha meyledip meleklikten veya hayvanlıktan &ccedil;ıkmasıyla m&uuml;mk&uuml;n olabildi. İnsanlaştığında sorumluluklarını, g&uuml;nahı, ibadeti, her şeyi farketti. &Ccedil;&uuml;nk&uuml; kendisini farketti.</p>\n\n<p>\n	Beşer-insan ayrımı &ouml;nemlidir. Beşerin, insanın insan olmadan &ouml;nceki aşaması sayılması evrimci yaratılışın Kur&rsquo;an ayetleriyle teyit edilen &ouml;nemli vurgusudur.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlarla birlikte başka bir t&uuml;rden insana ge&ccedil;iş olup olmadığını ayetlerden anlayamıyoruz. Sadece Nur suresinin 45. ayetinde &ldquo;kımıldayan her şeyi sudan yarattı. Bazıları karınları &uuml;zerinde s&uuml;r&uuml;n&uuml;r&rdquo; c&uuml;mlesinde ge&ccedil;en &ldquo;bazıları&rdquo; kelimesi Arap&ccedil;a&rsquo;daki &ldquo;men (kim, o ki)&rdquo; edatıyla birlikte ifade edildiğine ve bu edatın da sadece akıllı canlı (insan) i&ccedil;in kullanıldığına bakarak t&uuml;rler arası ge&ccedil;iş olduğunu savunan &acirc;limler de vardır.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\"><sup><sup>[12]</sup></sup></a> Ayetin ifade bi&ccedil;imine bakılırsa ya bir zamanlar yerde s&uuml;r&uuml;nen akıllı canlı t&uuml;r&uuml; vardı, ya da akıllı bir canlı t&uuml;r&uuml; bir zamanlar yerde s&uuml;r&uuml;n&uuml;yordu!</p>\n\n<p>\n	Bu g&ouml;r&uuml;şten biraz farklı olarak da olsa t&uuml;rler arası ge&ccedil;işin m&uuml;mk&uuml;n olabileceğini d&uuml;ş&uuml;nen &ccedil;ağdaş İranlı &acirc;limlerden Allame Talegani, fosili bulunamayan ara ge&ccedil;işlerin, evrimci yaratılışın sı&ccedil;rayış anları olduğunu savunuyor ve bu gibi ge&ccedil;iş zamanlarının doğal evrim s&uuml;reciyle değil, ilahi m&uuml;dahaleyle a&ccedil;ıklanabileceğini s&ouml;yl&uuml;yor. Tıpkı peygamberlerin mucizelerinde olduğu gibi. Mucizeler, doğa&uuml;st&uuml; tezah&uuml;rler olarak, vahye muhatap olan insanların doğal ge&ccedil;iş imk&acirc;nları t&uuml;kendiği ve idrakin sınırlarına ulaşıldığında (veya h&uuml;ccet tamamlanıp azap g&ouml;nderilmesi i&ccedil;in) insanlığa bilin&ccedil; sı&ccedil;raması yaşatacak olaylardır. Allame Talegani, hatta peygamber g&ouml;nderilmesini bile insanlığın k&uuml;lt&uuml;rel, fikr&icirc;, toplumsal evrimindeki tarihsel sı&ccedil;ramalar olarak tarif ediyor.</p>\n\n<p>\n	İlk insanın &ccedil;amurdan heykel yontulması ve sonra ruh &uuml;flenerek ayağa kaldırılması bi&ccedil;iminde ortaya &ccedil;ıktığını anlatan mitolojiyi kabul edebilmek ve ettirebilmek i&ccedil;in bu olayın da mucize olduğunu s&ouml;yleyen anti-evrim ilahiyatının mimarlarını bekleyen b&uuml;y&uuml;k &ccedil;elişkiler vardır. Canlı hayatın ortaya &ccedil;ıkmasını b&uuml;t&uuml;n canlı t&uuml;rlerinde tek tek yaşanmış bir Big-Bang olarak tarif etmeyi Kur&rsquo;an&rsquo;da doğrulayacak bir tek ima bile bulamayacaklardır. B&uuml;t&uuml;n canlı t&uuml;rlerini, tıpkı insan gibi &ouml;nce prototipin yaratılması ve sonra ensestle &ccedil;oğalma bi&ccedil;iminde anlatan hik&acirc;ye ve senaryo, bilimsel bulgularla desteklenemeyen felsefi bir yorumdur. Hi&ccedil;bir dayanağı olmayan, kanıtsız, dayanaksız ve delilsiz b&ouml;yle bir mitolojiye neden inanalım?</p>\n\n<p>\n	Anti-evrim ilahiyatının yaptığı tek şey, evrim s&uuml;recinin Darwinizmin anlattığı gibi yaşanmadığını kanıtlamaya &ccedil;alışmaktan başka bir şey değildir. Paleontolojinin Darwinizmin yanlışlığını kanıtladığı d&uuml;ş&uuml;n&uuml;lse bile bu bilim dalı canlı hayatın nasıl ortaya &ccedil;ıktığını g&ouml;sterebiliyor mu? Darwinizmin hik&acirc;yesini &ccedil;&uuml;r&uuml;tt&uuml;kten sonra canlı hayatın nasıl ortaya &ccedil;ıktığını anlatırken başvurulan kaynak İbrani mitolojisi değil mi?</p>\n\n<p>\n	Canlıların belli bir d&uuml;zen i&ccedil;inde (tıpkı evrenin oluşumu gibi) ortaya &ccedil;ıkmasına itiraz edip, bir anda şimşek &ccedil;akarcasına beliriverdiklerine inananlar, &ccedil;elişkileri ve soruları felsefi ve bilimsel y&ouml;ntemle &ccedil;&ouml;zmeye &ccedil;alışmaktan ziyade, Darwinizme karşı ideolojik m&uuml;cadele ile meşgul g&ouml;z&uuml;k&uuml;yorlar.</p>\n\n<p>\n	Her şeyden &ouml;nce Kur&rsquo;an&rsquo;da canlı hayatın bir anda ortaya &ccedil;ıktığını doğrulayacak bir tek ayet yoktur. İkincisi, yery&uuml;z&uuml;nde canlıların evrimine inanmayanların evrenin oluşumundaki evrimi Kur&rsquo;an&rsquo;dan ayetlerle ballandırarak anlatması da ilgin&ccedil;tir. Big Bang evrim değil de nedir? Kur&rsquo;an ayetlerini evrenin big bang ile başlayan evrimini doğrulayacak bi&ccedil;imde yorumlayan, d&uuml;nyanın oluşumuna gelinceye dek ge&ccedil;en milyonlarca yıllık evrim s&uuml;recinin mucizev&icirc; yanına dikkat &ccedil;eken ve evrenin oluşumundaki milyonlarca yıllık evrim s&uuml;recini Allah&rsquo;ın iradesine aykırı bulmayanlar, yery&uuml;z&uuml;nde canlı hayatın milyonlarca yılda evrim yoluyla ortaya &ccedil;ıkmasını Allah&rsquo;ın iradesine aykırı bulup, bir anda, şimşek &ccedil;akar gibi ortaya &ccedil;ıkmış canlı hayatı savunabiliyor.</p>\n\n<p>\n	İbrani yaratılış mitolojisini ve Hristiyanlığın bilimsel bilgisindeki yaratılış&ccedil;ı fikri savunup evrim d&uuml;ş&uuml;ncesine karşı m&uuml;cadele y&uuml;r&uuml;t&uuml;lmesi İslam adına değil, İbrani kaynakları ve Hristiyanlığın bilgisini savunma adınadır. &Ccedil;&uuml;nk&uuml; İslam i&ccedil;in bilimle hesaplaşmayı gerektirecek bir &ldquo;bilgi iktidarı&rdquo; meselesi s&ouml;z konusu değildir. İslam&rsquo;ın bilimsel bilgisi i&ccedil;inde t&uuml;rler arası evrim de d&acirc;hil olmak &uuml;zere evrimci yaratılışı d&uuml;ş&uuml;nm&uuml;ş yorumlar vardır. Onikinci y&uuml;zyıldan bu yana (hatta daha geriden başlayarak) bu konuda s&ouml;z s&ouml;yleniyor. İslam&rsquo;ın sek&uuml;ler ve modern bilimin bilgisiyle yarışmaya sokacak bilimsel bilgisinden ziyade evren algısı vardır. Bu evren algısıyla &ccedil;atışan bilimsel paradigmaya itirazımız ve tepkimiz tabii ki vardır. Ama bilimsel bilginin filan başlığında (mesela evrim) onun karşısına dikeceğimiz mutlaka bir din&icirc; bilgi bulunmak zorunda değildir.</p>\n\n<p>\n	Evrim d&uuml;ş&uuml;ncesinin gen&ccedil;lerin imanını zedelediğini varsayarak onu &ccedil;&uuml;r&uuml;tmek i&ccedil;in mesai harcandığının farkındayız. Fakat evrim d&uuml;ş&uuml;ncesi karşısında bırakın imanı zedelenmeyi, bunun m&uuml;mk&uuml;n olduğunu d&uuml;ş&uuml;nen İslam filozoflarına ne cevap verilecektir? T&uuml;rlerin kendi i&ccedil;indeki evrimine ya da t&uuml;rler arası ge&ccedil;işe inanmayı reddeden hi&ccedil;bir Kur&rsquo;an ayeti yoktur. Dahası Kur&rsquo;an&rsquo;da bilimsel araştırmayla bulunacak bilginin &ouml;n&uuml;n&uuml; kesen bir uyarı da yoktur. İslam tevhide &ouml;nem verir. Bunun dışındaki durumlarda verili bilgiyi fiilen kabul etmiş, tartışmamıştır. Kur&rsquo;an, mesela bilimsel bakımdan &ouml;yle olmadığı halde g&uuml;neşin doğup batması, yıldızların g&ouml;ğ&uuml;n kandilleri olması, saralıların cinlenmiş oldukları vs. gibi yerleşik bilgileri aynen kullanmıştır.</p>\n\n<p>\n	Netice itibariyle evrim meselesi, gen&ccedil;lerin imanını kurtaracağız diye karşısına dikileceğimiz &ouml;nemde bir konu değildir. Bu konuda sorusu ve sorgulaması olan gen&ccedil;lere bunun m&uuml;mk&uuml;n olabileceğini, konunun din&icirc; değil, bilimsel bir tartışma olduğunu s&ouml;ylemekle yetinebiliriz. Evrim, bilimsel tartışmanın konusudur, din&icirc; inan&ccedil;la ilgisi yoktur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ali Şeriati, D&uuml;nya G&ouml;r&uuml;ş&uuml; ve İdeoloji, &ldquo;Devrimci İslam Aleyhinde Rengarenk Komplolar&rdquo;, Fecr Yayınları, &Ccedil;ev: Kenan &Ccedil;amurcu</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Eski Ahid, Yaratılış kitabı, birinci b&ouml;l&uuml;m, ayet 27.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Eski Ahid, Yaratılış kitabı, ikinci b&ouml;l&uuml;m, ayet 7</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;minun/12</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hicr/26</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Secde/9</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Buhari, İstizan babı ; M&uuml;slim, Birr babı</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tirmizi, Nesai</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ali Ekber Kureyş&icirc;, K&acirc;mus-i Kur&rsquo;an, &Acirc;dem maddesi.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tin/4</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hicr/28-29</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allame Talegani, Pertevi ez Kur&rsquo;an.</p>\n	</div>\n</div>','Anti-Evrim İlahiyatı  Evrim İdeolojisine Karşı','','publish','closed','open','','anti-evrim-ilahiyati-evrim-ideolojisine-karsi','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3340',0,'post','',0),(3341,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<p style=\"text-align: right;\">\n	Prof. Dr. Muhammed Bakır Saidiruşen</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	H&acirc;lihazırdaki makale, Kur&rsquo;an&rsquo;ın k&uuml;lt&uuml;r ve &ouml;ğretilerinin, batı d&uuml;nyasında yaygın k&uuml;lt&uuml;r ve din&icirc; &ouml;ğretilerle bir dizi ortak kavrama sahip olmakla birlikte k&ouml;kl&uuml; ayrım noktaları bulunduğunu g&ouml;stermeyi hedeflemektedir. Bu bakımdan, batının, Judeo-Hıristiyan din&icirc; k&uuml;lt&uuml;r ve metinlerin sahasına ait ve &ouml;zellikli fikr&icirc; etkenler zincirinden kaynaklanmış yeni din&icirc; dili bahsinde g&uuml;ndeme gelen teoriler, İslam k&uuml;lt&uuml;r&uuml;ne ve Kur&rsquo;an&rsquo;a uygulanabilir g&ouml;r&uuml;şler olarak kabul edilemezler. Bu etkenler olduk&ccedil;a fazla ve &ccedil;eşitlidir. Lakin bu makalede &uuml;&ccedil; &ouml;ğeden, yani deneysel bilgi y&ouml;nteminin pop&uuml;lerleşmesi, ge&ccedil;mişe eleştirel yaklaşım ve felsefi hermen&ouml;tikten s&ouml;z edilerek, bunların batıda yeni din&icirc; dilin ortaya &ccedil;ıkışı &uuml;zerindeki doğrudan ve dolaylı etkisi ele alınacaktır.</p>\n\n<p>\n	<strong>Modern D&ouml;nem</strong></p>\n\n<p>\n	Din&icirc; c&uuml;mlelerin anlaşılması ve semantiği, doğal olarak din&icirc; metinlerin yorumlanması alanında dilbilimsel tartışmaların g&uuml;ndeme gelmesine zemin hazırlamaktadır. Bu &ccedil;er&ccedil;evede Judeo-Hıristiyan yorum geleneğinde din&icirc; metinlerle ilgili dil varsayımlarının kayda değer olduğu anlaşılmaktadır.</p>\n\n<p>\n	Şimdi ise batının felsef&icirc; din k&uuml;lt&uuml;r&uuml;n&uuml;n okullaşma ve modern &ccedil;ağa adım atma devresinden modern &ccedil;ağa veya moderniteye ge&ccedil;iş evresine, dini tanıma ve din&icirc; dil ve metinleri anlama başta olmak &uuml;zere b&uuml;t&uuml;n d&uuml;ş&uuml;nce alanlarında yaşanan d&ouml;n&uuml;m noktasına tanık olduğumuzu eklemek gerekir.</p>\n\n<p>\n	<strong>Orta&ccedil;ağ D&uuml;ş&uuml;ncesinin Temelleri</strong></p>\n\n<p>\n	Orta&ccedil;ağ d&uuml;ş&uuml;ncesi kesin bilginin anlamı &uuml;zerine kurulmuştu ve bu d&uuml;ş&uuml;ncenin din&icirc; inan&ccedil;ta k&ouml;k&uuml; vardı. Hakikat inan&ccedil;tan kaynaklanıyor ve bu din&icirc; kesinliğe g&ouml;re değerlendiriliyordu. Bu kesin bilgi de vahyin ve kilise &ouml;ğretilerinin &uuml;r&uuml;n&uuml;yd&uuml;.</p>\n\n<p>\n	O d&ouml;nemin ilahiyatı akıl ve vahye dayanarak Yunan (Aristo) felsefesi ve kozmolojisinin Ehl-i Kitap inancı &ouml;ğeleriyle sentezinden oluşturulmuş bir bileşkeydi. Her ikisi de kilisenin ufkuyla, kilisenin g&uuml;venilirliği ve şifahi yorum geleneği temelinde hayat buluyordu.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Bu g&ouml;r&uuml;şe g&ouml;re din, insana inan&ccedil;lı hayat ufkunda kılavuzluk etmek amacıyla g&ouml;nderilmiş semavi vahyin bir l&uuml;tfu ve Tanrı&rsquo;nın mesajıydı. Din&icirc; metinler de, insanı ilahi hitabın karşısına yerleştirmiş aydınlık bir muhteva ve hedef olarak g&ouml;r&uuml;l&uuml;yordu.</p>\n\n<p>\n	Bu metinlerin ifade &uuml;slubunun mecaz, temsil ve kinaye i&ccedil;erdiği kabul edilse de temeli doğru s&ouml;zl&uuml;l&uuml;k ve ger&ccedil;ek&ccedil;ilik &uuml;zerine oturuyordu ve bu metinlerin dili, varlık d&uuml;nyasının ger&ccedil;eklerine, onun başlangı&ccedil; ve nihayetine terc&uuml;man sayılıyordu. Tanrı&rsquo;nın varlığı, insan zihninden bağımsız bir hakikat olarak telakki ediliyordu ve nesnel ger&ccedil;eklikle sağlam bir irtibatı vardı. Bu metinlerdeki gizlenmiş mesaj ve maksatları anlamak her ne kadar &ouml;zel bir yol, us&uuml;l, şartlar ve ehliyet gerektiriyorsa da ulaşılabilir durumdaydı ve insan, semavi vahyin mesajına muhatap olma makamında şeriatın maksatlarını anlayabilecek ve o tarafa doğru yol alabilecek kapasite ve yeterlilikteydi.</p>\n\n<p>\n	<strong>D&uuml;nyev&icirc;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Yaklaşım</strong></p>\n\n<p>\n	Modern &ccedil;ağın ortaya &ccedil;ıkışı, deneysel bilimin d&uuml;nya g&ouml;r&uuml;s&uuml; yaklaşımıyla, insanı eksene alarak (h&uuml;manizm) ve aslında Descartes&rsquo;ın &ldquo;d&uuml;ş&uuml;n&uuml;yorum &ouml;yleyse varım&rdquo; felsefesiyle başlayan ara&ccedil;sal akılcılıkla, karşılaştırılamaz nicel ve nitel farklılıkları &ouml;nceki ontolojiyle mukayese ederek beşer &ouml;tesi t&uuml;m varlığa yeni bir pencere a&ccedil;tı. Bu d&ouml;nemde insan kendisini, dinin ve kilisenin ve ondan menkul &ouml;ğretilerin merci ve h&uuml;ccet olmasından kurtarmak istiyordu. Kendi ayakları &uuml;zerinde duran akılla yitik hakikate ulaşmak i&ccedil;in yeni bir yol (method) bulmanın peşine d&uuml;şm&uuml;şt&uuml;. Bu yaklaşım, bir yandan yeni bilimsel buluşlar ve sanayi devrimi, diğer yandan modern bilimsel metodoloji, yeni felsefelerin zuhuru ve dinsel reform hareketiyle eşzamanlı olarak son &uuml;&ccedil; y&uuml;zyıl boyunca &acirc;lem ve &acirc;deme, aynı zamanda da din, din&icirc; metinler ve onun dili ve anlaşılmasında başkalaştırıcı yaklaşımlara zemin hazırladı.</p>\n\n<p>\n	Bilimsel buluşlar ve Tycho Brahe (1546-1601), Polonyalı astronom Copernicus (1473-1543), Alman matematik&ccedil;i ve astronom Kepler (1571-1630), İtalyan matematik&ccedil;i ve astronom Galilei (1564-1642), İngiliz matematik&ccedil;i ve fizik&ccedil;i Newton (1642-1727) gibi bilim adamlarının g&uuml;neş sistemi ve yıldızlar bahsindeki g&ouml;r&uuml;şleri, kitabın basım yayımını kolaylaştıran baskı sanayinin icadı, eski varsayımların yerine bilimsel astronomiyi ge&ccedil;iren ve insanlığın evrenin d&uuml;zenine bakış acısını değiştiren teleskopun icadı da, Thomas&rsquo;ın - Thomas Aquinas- ilahiyat felsefesinin sentezi i&ccedil;inde &ouml;v&uuml;lm&uuml;ş ve kutsanmış Aristocu kozmolojiyi zaafa uğrattı ve Kitab-ı Mukaddes&rsquo;in i&ccedil;eriğinin itibar ve g&uuml;venilirliğinden teredd&uuml;de d&uuml;ş&uuml;lmesine yol a&ccedil;tı.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	R&ouml;nesans&rsquo;ın asli &ouml;zellikleri, daha &ouml;nce papazların tekelindeyken ve sadece kilisenin onayladığı konulara y&ouml;nelebiliyorken bu d&uuml;nya g&ouml;r&uuml;ş&uuml;n&uuml;n artık benzersiz yayılmasında ve d&uuml;nyevi bilginin yaygınlaşmasındadır.</p>\n\n<p>\n	R&ouml;nesans&rsquo;ın &ouml;nde gelen isimleri, d&uuml;nyevi işlere bulaşmaktan korkmaksızın, &uuml;&ccedil;genlerden b&uuml;y&uuml;c&uuml;l&uuml;ğe kadar, &ccedil;ıkıp insanın zihinsel b&uuml;t&uuml;n meşguliyetlerine y&ouml;neldiler. Aziz Pavlus&rsquo;un s&ouml;zlerine hi&ccedil; &ouml;nem vermediler ve a&ccedil;ık&ccedil;a &ldquo;insan&rdquo;lıkla &ouml;v&uuml;n&uuml;yorlardı.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Başka bir ifadeyle, R&ouml;nesans&rsquo;ı oluşturan zeminler, sebepler ve ara&ccedil;lar, bu d&ouml;nemin &ouml;zellikleri ve sonu&ccedil;ları epeyce fazla ve &ccedil;ok &ccedil;eşitlidir. Ama burada biz, daha &ccedil;ok bahsimizle ilişkili olanlara değineceğiz.</p>\n\n<p>\n	<strong>Modern &Ccedil;ağın Ortaya &Ccedil;ıktığı</strong> <strong>Bazı Alanlar</strong></p>\n\n<p>\n	Orta&ccedil;ağdaki kilise babaları, yalnızca metafizik ve felsefeyi değil, gelişmeye a&ccedil;ık beşeri b&uuml;t&uuml;n bilimleri, sanatları ve teorileri de din&icirc; metinlere dayandırarak ilahiyat rengi veriyorlardı.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	&Uuml;stat Mutahhari&rsquo;nin ifadesiyle: &ldquo;Kilise, kendine &ouml;zg&uuml; din&icirc; inan&ccedil;larına ilaveten, genellikle Yunan veya başka felsefelerde k&ouml;kleri olan ve zamanla b&uuml;y&uuml;k Hıristiyan bilginlerin kabul&uuml;ne mazhar olmuş evren ve insanla ilgili bir dizi bilimsel ilkeyi din&icirc; inan&ccedil;larla aynı hizaya yerleştirmişti ve bu &ldquo;resmi bilimler&rdquo;e muhalefeti caiz saymıyordu. Hatta tam tersine, bu inan&ccedil;lara muhalif olanlara karşı şiddetle m&uuml;cadele ediyordu.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Buna ek olarak, on y&uuml;zyıl boyunca h&acirc;&shy;kimiyetini din adına halka dayatan, Avrupalıların zihnindeki din tasvirinin baskı, boğulma ve istibdat &ccedil;ağrıştırmasına neden olan, her t&uuml;rl&uuml; d&uuml;ş&uuml;nce ve beşeri yaratıcılığın ortaya &ccedil;ıkma zeminlerini teftişle y&uuml;zy&uuml;ze bırakan kilise babalarının istibdadı ve kendini beğenmişliği, en k&uuml;&ccedil;&uuml;k fırsatta dinden ka&ccedil;ma ve beşeri akla sığınma tepkisinin verilmesini kışkırttı. Bu y&uuml;zden bazı araştırmacıların ifadesine g&ouml;re h&uuml;manizm ve sek&uuml;larizm, modern &ccedil;ağın, R&ouml;nesans&rsquo;ın doğuşundan bug&uuml;ne kadar batıda varolmuş ayırt edici &ouml;zelliklerindendir. &ldquo;D&uuml;nyanın asıllığı&rdquo; fikri her şeyden &ouml;nce felsefeyi, sonra da bilimi din alanından ayırdı. Daha sonra b&uuml;t&uuml;n siyasi ve sosyal yapıların din&icirc; anlamlarını boşalttı. On dokuzuncu y&uuml;zyılda, din&icirc; muhtevası bulunan teoloji sahasını bile anlamından uzaklaştırdı ve onun yerine bilinmezcilik ve ink&acirc;rcılık ideolojisini getirdi.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	<strong>Modern D&uuml;ş&uuml;ncenin Bileşenleri ve Donanımı</strong></p>\n\n<p style=\"margin-left:4.25pt;\">\n	<strong>1.&nbsp; Deneysel Bilgi Y&ouml;nteminin Pop&uuml;lerleşmesi</strong></p>\n\n<p>\n	Martin Luther&rsquo;in ortaya &ccedil;ıkışı ve Katolik mezhebi karşısında Protestan mezhebinin (1517) kurulması, papalık mekanizmasının azametli g&uuml;c&uuml;n&uuml;n zayıflaması ve sonu&ccedil;ta da d&uuml;ş&uuml;nce &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n kazanılması, Francis Bacon&rsquo;ın (1561-1626) deneysel felsefesi ve mantık alanında, eskilerin karşısında, &ouml;zellikle de fikirler &uuml;zerinde egemenliği bulunan Aristo&rsquo;ya karşı yeni bir okul g&uuml;ndeme getirilmesi ve dilin &ccedil;&ouml;z&uuml;lmesi anlamına gelen Yeni Organon kitabı gibi yeni felsefi okulların zuhuru ile birlikte bilginlere bağımsız d&uuml;ş&uuml;nce fırsatı doğdu<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> ve bilimsel-deneysel y&ouml;ntem adı altında, beşer hayatının t&uuml;m boyutlarına etki eden yeni bir bilimsel metot kurulabildi.</p>\n\n<p>\n	Bu &ccedil;er&ccedil;evede, sanayi devrimi, insanlığın yeni keşiflerdeki başarıları, bilimsel kazanımlar, modern bilimsel y&ouml;ntemin ortaya &ccedil;ıkışı ve yeni felsefelerin oluşumu devrinden itibaren batının din&icirc; k&uuml;lt&uuml;r&uuml;n&uuml;n modern bilimsel k&uuml;lt&uuml;rle karşı karşıya gelmesinde yeni mecralar hazırlanmış oldu. Bu y&uuml;zleşmelerin tezah&uuml;r ve tecellileri, bilimsel &ouml;nc&uuml;ller ile din&icirc; &ouml;nc&uuml;ller arasındaki, bilimsel keşifler ile din&icirc; metinlerin z&acirc;hiri arasındaki &ccedil;atışmalar, bilimsel buluşların psikolojisindeki icaplar ile din&icirc; dogmalar arasındaki zıtlık ve başka durumlar gibi &ccedil;eşitli a&ccedil;ılar ve boyutlarda yansımasını bulmuştur.</p>\n\n<p>\n	Bu mevzu, ortaya atıldığı g&uuml;nden bug&uuml;ne kadar inişli &ccedil;ıkışlı seyri boyunca, bilim ve dinin alanlarının ayrılması, bilim ve dinin ara&ccedil;sal rasyonalizasyonu, dillerinin birbirinden farklılaşması, din&icirc; tecr&uuml;benin beşeri ifadeden ayrılması, din&icirc; bilginin değişebilir hale getirilmesi ve onun dinden tefriki, din&icirc; dilin &ouml;rfi veya sembolik kabul edilmesi, din&icirc; metinlerin tevil edilmesi ve bunun gibi, &ccedil;oğu da linguistik boyutu bulunan veya bir şekilde bununla irtibatlı muhtelif yansımaları meydana getirdi.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Bir yandan bilim ve d&uuml;ş&uuml;ncenin kilise babalarının zihinsel &ccedil;er&ccedil;evesiyle sınırlandırılması, diğer yandan deneysel bilginin patlaması, deneysel metodolojinin b&uuml;t&uuml;n bilimleri kapsayacak boyutta genişlemesine yol a&ccedil;tı. Bu gelişme, eşzamanlı olarak, aşağıda ele aldığımız &ccedil;eşitli s&uuml;re&ccedil;leri tetikledi.</p>\n\n<p>\n	<strong>Kuşkuculuk</strong></p>\n\n<p>\n	Orta&ccedil;ağ d&uuml;ş&uuml;ncesinin kesin bilginin anlamı &uuml;zerine kurulduğu ve varlığa bakış a&ccedil;ısını bu temele oturttuğu ifade edilmişti. Modern &ccedil;ağın en &ouml;nemli ve en temel &ouml;zelliği, t&uuml;m varlığa, evren ve dinle ilgili her t&uuml;rl&uuml; kesin bilgide g&uuml;vensizlik duyma ve teredd&uuml;t taşıma esasına dayanan yeni bir bakış a&ccedil;ısı getirmiş olmasıdır. R&ouml;nesans d&ouml;nemi yazarlarından biri olan Montaigne, makalelerinde (1580) kuşkuculuğu genelleştirdi ve muteber anlayışın temelini sorgulayarak herkesin anlayışının &ccedil;evresinden kaynaklanan şahsi &ouml;zellikleri ve &ouml;nyargılarından doğduğunu savundu. Bu y&uuml;zdendir ki Descartes (1596-1650), kuşkuculuğun ve onun pop&uuml;ler olmasının etkenlerinden sayılan din reformu hareketinden sonraki d&ouml;nemde modern felsefenin kurucusudur.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> O, felsefesinin esasını beşeri bilgide derinleşmeye oturttu ve tefekk&uuml;r&uuml;ne, kuşkucuların &uuml;zerinde durduğu noktadan başladı. Kuşku kaidesiyle yola &ccedil;ıktı; yerinde saymak i&ccedil;in değil, doğru bilgiye ulaşmak i&ccedil;in başlangı&ccedil; noktası olan kuşku. Y&ouml;ntemi her ne kadar kuşkuculuktan &ccedil;ıkmak ve kesin bilgiye ulaşmak i&ccedil;in işe yarar idiyse de onun a&ccedil;ısından kesin bilgi ve doğruluğun iki farklı şey olduğu gayet a&ccedil;ıktı. Kesinlik, zihinsel hallerden biridir. Oysa doğruluk &ouml;nermelerin sıfatıdır ve genellikle de dış d&uuml;nyada şeylerin nasıl olduklarıyla ilgilidir. Lakin bu vasfa rağmen onun felsefesi, doğruluğu garanti eden uyumun a&ccedil;ık yorumunu g&ouml;stermiyordu.</p>\n\n<p>\n	&Ouml;te yandan bu d&ouml;nemde, Newton&rsquo;un (1642-1727) hareket ve ağırlık yasaları, her şeye, en k&uuml;&ccedil;&uuml;k par&ccedil;acıktan en uzak yıldızlara kadar uygulanabiliyordu. Bu yeni şema, evreni, değişmez yasaları izleyen ve her par&ccedil;ası net bi&ccedil;imde &ouml;ng&ouml;r&uuml;lebilir olan karmaşık bir makine şeklinde g&ouml;steriyordu. Bu bilimsel yaklaşım, zorunluluk&ccedil;u (determinism) ve materyalist felsefelerin metafizik temellerini attı; Newton, aslında dine inanan biri olmasına ve evreni hikmet sahibi bir Yaratıcı&rsquo;nın sanatının eseri g&ouml;rmesine rağmen. Whitehead&rsquo;in tabiriyle bu macera, kimi bilimsel soyutlamaları harici ger&ccedil;eklikmiş gibi kabul eden &ldquo;yersiz nesnellikle &ccedil;arpılmış yanıltmaca&rdquo; idi.</p>\n\n<p>\n	Ama her hal&uuml;karda Newton&rsquo;un yasaları bir&ccedil;ok zihin i&ccedil;in Tanrı&rsquo;nın fiili alanını, daimi babacan şefkatle a&ccedil;ıklamıyor, ilk sebep d&uuml;zeyinde ve yaratılışın ilk eylemi iyimserliğiyle sınırlı tutuyordu. Ger&ccedil;i pek &ccedil;ok zevk ehli, Kitab-ı Mukaddes&rsquo;in i&ccedil;inde ge&ccedil;en ve Hıristiyanlık miraslarının par&ccedil;ası olan mucizeleri doğal yasaların kapsamından &ccedil;ıkarmaya &ccedil;alışıyordu.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	<strong>Kapsayıcı deneyselcilik, kuşkuculuğun k&ouml;keni ve sebebi</strong></p>\n\n<p>\n	Bu d&ouml;nemde, her biri Newton&rsquo;un deneysel y&ouml;ntemini felsefe alanında yaymaya &ccedil;alışan John Locke (1623-1704), Berkeley (1685-1753) ve David Hume (1711-1776) gibi deneyselciler ortaya &ccedil;ıktı. Deneyselcilik, aslında bir t&uuml;r akılcılığa tekab&uuml;l eder, beşer algılarının t&uuml;m&uuml;n&uuml;n ge&ccedil;mişte kaldığını d&uuml;ş&uuml;n&uuml;r ve tabii ki en aşırı bi&ccedil;imi, din&icirc; inan&ccedil;lar başta olmak &uuml;zere metafizik kavramların tamamından kuşku duymak olan tasavvur ve doğrulamanın duyusal olduğuna inanır.</p>\n\n<p>\n	John Locke<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> felsefesini bilgi ve insanın algı g&uuml;c&uuml;nden başlattı. Fıtrata dair şeyleri reddettikten sonra, her ne kadar t&uuml;mel kavramları ve nedenselliği ink&acirc;r etmese de b&uuml;t&uuml;n bilimlerin başlangıcını &ldquo;duyusal tecr&uuml;be&rdquo; kabul etti. Tasavvurlar bahsine dair g&ouml;r&uuml;ş&uuml;n&uuml;, muhtelif tasavvurlarla birbirine d&ouml;n&uuml;k dil ve lafızlar &uuml;zerine tartışmayla tamamladı. Bu konu &ccedil;er&ccedil;evesinde genel ve t&uuml;mel lafızların anlamı hakkındaki teorisini ortaya attı ve mevcut herşey tikelse, bu durumda genel lafızların temsil ettiği genel tabiatların nereden geldiği sorusuna cevap verirken, onun g&ouml;r&uuml;ş&uuml;ne g&ouml;re t&uuml;mel lafızların anlamı, t&uuml;mel tasavvurlar veya birbirine d&ouml;n&uuml;k tikel tasavvurlar aracılığıyla belirlenecekti.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Locke&rsquo;tan sonra Berkeley de bilginin t&uuml;m konularının ve sağladıklarının duyusal algıdan kaynaklandığına inandı ve t&uuml;mel kavramları ink&acirc;r etti.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	David Hume da aynı deneyselciliği esas alan y&ouml;ntemi se&ccedil;ti ve bu epistemolojik y&ouml;ntemin konumundan bakarak duyusal olmayan her t&uuml;rl&uuml; bilgiyi reddetti. Nedensellik ilkesinde motive ettiği ve onu fenomenlerin yakınlık ve ardışıklığı sonucunda zihinsel &uuml;nsiyet ve alışkanlık kavramında azalttığı teredd&uuml;tle,<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> tezah&uuml;rler arasındaki ilişkide her t&uuml;rl&uuml; nedenselliğin varolması zorunluluğunu yoksaydı ve sentezin ikna edici kanıtı alanında bir t&uuml;r dinsel bilinmezciliği (agnosticism) ortaya &ccedil;ıkardı.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Bu yaklaşıma g&ouml;re, bilgi adını alan her şey duyusal tecr&uuml;be &ouml;l&ccedil;&uuml;t&uuml;yle sınanmalıydı ve eğer zihne girişinin duyusal mecrası tanınmıyorsa itibar edilemezdi. Bu g&ouml;r&uuml;ş&uuml;n felsefi sonucu, duyu ve duyusal deney kapsamına girmeyen akılla kavranacak, t&uuml;mel ve zaruri b&uuml;t&uuml;n kavramların bilgi sahnesinden atılması oldu. Bu kavramların bir tanesi &ldquo;cevher&rdquo;di, bu &ccedil;er&ccedil;evede de maddi ve nefsani olan, cevher adıyla duyu aynasında hi&ccedil; g&ouml;r&uuml;lemediğinden ink&acirc;r edildi. Bilgi sahasından atılan diğer felsefi kavram ise &ldquo;nedensellik&rdquo;di.</p>\n\n<p>\n	Sebep ve sonu&ccedil; arasında zorunlu ve s&uuml;rekli bir ilişki olan nedensellik, duyuda ve duyusal tecr&uuml;bede yeri bulunacak bir şey değildir. &Ccedil;&uuml;nk&uuml; duyumsanan şey her zaman tikel ve ge&ccedil;icidir, duyu ise t&uuml;mellik ve zorunluluğu yansıtmaz.</p>\n\n<p>\n	Hume&rsquo;un deneyselliği esas alan okulu, sarsıcı sonu&ccedil;lara yol a&ccedil;tı. &ldquo;Cevher&rdquo;in ink&acirc;r edilmesiyle yalnızca zihnimizin dışındaki d&uuml;nyada mevcut şeylerin ve cisimlerin bağımsız varlığı anlamsızlaşmakla kalmadı, hatta &ldquo;nefis&rdquo; veya &ldquo;ruh&rdquo;un varlığı da cevher olması bakımından ink&acirc;ra maruz kaldı ve insan, kendi şahsının kimliğini ispatlamak i&ccedil;in muteber bir temel ve esas bulamaz hale geldi.</p>\n\n<p>\n	Nedensellik ilkesinin ink&acirc;rıyla zihnin şirazesi de dağıldı ve iş oraya vardı ki Hume, şimdiye kadar ekmek adı altında yediğiniz ve bunun sonucunda da doyduğunuz şeyin, şu anda veya yarın ekmek yediğinizde sizi yine doyuracağından hi&ccedil;bir şekilde emin olamayacağımızı iddia etti. &Ccedil;&uuml;nk&uuml; ne &ldquo;ekmek&rdquo;in her zaman aynı sabit &ouml;zelliklere sahip olacağının ispatlanmasında duyusal kanıt vardır, ne de siz &ldquo;ekmek yemek&rdquo; ile &ldquo;doymak&rdquo; arasında t&uuml;mel ve s&uuml;rekli bir zorunluluk ilişkisi bulunduğunu kanıtlamayı başarabilirsiniz.</p>\n\n<p>\n	&ldquo;Cevher&rdquo; ve &ldquo;nedensellik&rdquo; gibi kavramlara itibar etmemekle sadece tabiat &ouml;tesi adındaki bilgi konu dışı bırakılmakla kalmadı, aynı zamanda deneyselcilerin felsefi us&uuml;l ve temellerinde şiddetle etkisi altında oldukları deneysel bilim de makbul olmaktan &ccedil;ıktı.</p>\n\n<p>\n	İdealizm ve kuşkuculuk, nedensellik ilkesinin ink&acirc;r edilmesiyle ortaya &ccedil;ıkan ampirizmin (deneycilik) şaşırtıcı sonucudur. &Ccedil;&uuml;nk&uuml; duyusal bir izlenim olan duyusal veriler, zihnin dışındaki bir şeyin varlığını ortaya &ccedil;ıkarıp ispatlayamaz. Zihnin dışındakini ispatlamak ve duyusal algıların hari&ccedil;teki şeyleri yansıttığına inanmak, Hume&rsquo;un felsefesinde yeri bulunmayan nedensellik ilkesini kabul etmeyi gerektirir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Bu doğrultuda, aslında dini reddeden Doğal Din Hakkında Sohbetler (Dialogues Concerning Natural Religion) adlı son eserinde din&icirc; hakikatlerin ifade ettiği manaya ciddi bi&ccedil;imde h&uuml;cum etti.</p>\n\n<p>\n	Kant&rsquo;ın Transandantal Felsefesi ve Metafiziğin Deneyselcilik Mecrasında Bilgi Alanından &Ccedil;ıkartılması</p>\n\n<p>\n	Tam da bu yaklaşımın eşiğinde, onyedinci y&uuml;zyılın sonlarında Alman filozof Immanuel Kant (1724-1804) ortaya &ccedil;ıktı. İnsanın, şeylerin z&acirc;hirini (fenomen) anlamadaki anlama yetisini sınırlayarak ve onların &ouml;z&uuml;ne (nomen) erişme yetersizliği ile b&uuml;t&uuml;n&uuml;yle zihinsel bir felsefe kurdu ve metafiziği insanın bilgi alanından dışladı.</p>\n\n<p>\n	Kozmoloji i&ccedil;in psikolojiden başladı, fakat asla kozmolojiye ulaşamadı. Kant, kendisinin de s&ouml;ylediği gibi Hume&rsquo;un felsefesini ve onun sarsıcı sonu&ccedil;larını inceleyerek dogmatik uykudan uyandı. &Ccedil;alışmasına Hume&rsquo;un &ccedil;ıkış noktasından başladı, &ldquo;elde ettiğimiz bilgi tamamen tecr&uuml;beyle başladığında hi&ccedil;bir kuşkuya yer kalmaz&rdquo;. Ama Hume&rsquo;un felsefesinden h&acirc;sıl olan sonu&ccedil;lara teslim olmak istemiyordu. Bu sebeple ş&ouml;yle dedi: B&uuml;t&uuml;n bilgilerimizin tecr&uuml;beyle başlaması t&uuml;m bilgilerimizin tecr&uuml;benin &uuml;r&uuml;n&uuml; olduğu anlamına gelmez!</p>\n\n<p>\n	O, eğer Hume gibi inanırsa bilgi hazinemizde duyusal veriler dışında hi&ccedil;bir unsurun yer alamayacağını anlamıştı. Bu durumda &ldquo;bilgi&rdquo; imk&acirc;nsız olacaktı. &Ccedil;&uuml;nk&uuml; &ldquo;bilgi&rdquo;nin kendisi bir dizi &ldquo;t&uuml;mel&rdquo; ve &ldquo;zorunlu&rdquo; teoreme muhta&ccedil;tır, ama deneysel y&ouml;ntem asıl kabul edildiğinde bu teoremlerin muteber olduklarını ispatlamak m&uuml;mk&uuml;n değildir. Bu y&uuml;zden Kant, duyusal verilere ilaveten bilgiye başka &ouml;ğeleri dahil edebilmek i&ccedil;in bilimsel bilginin icabı olan &ldquo;t&uuml;mellik&rdquo; ve &ldquo;zorunluluk&rdquo;un zihnin kendi yapısından doğduğuna inandı. Bilgi, iki şeyin i&ccedil;i&ccedil;e ortaklığından elde edilir: Biri, zihnin dışındaki d&uuml;nyanın etkisinden kaynaklanan duyusal algılar ve diğeri, &ouml;nceden zihinde mevcut bulunan ve zihnin onları &ouml;nsel (apriori) olarak &ldquo;duyumsama&rdquo; aşamasında ve &ldquo;anlama&rdquo; aşamasında kullandığı &ouml;ğelerdir.</p>\n\n<p>\n	Zihin &ldquo;duyumsama&rdquo; aşamasında iki unsuru, duyusal algının &ouml;nsel &ouml;ğeleri olan &ldquo;zaman&rdquo; ve &ldquo;mekan&rdquo;ı kendisinden ilave eder ve &ldquo;anlama&rdquo; aşamasında da, Hume&rsquo;un ampirizminin kuşkuculuk afetinden kurtulabilmek i&ccedil;in &ldquo;anlama yetisinin &ouml;nsel kategorileri&rdquo; olan ve ona g&ouml;re zihnin &ouml;z&uuml;ne ilişkin ve yapısal gereklerinden sayılan nedensellik, birlik, &ccedil;okluk, varlık, gereklilik vs. gibi oniki yalın veya deneysellik dışı kavramı bilgiye dahil eder.</p>\n\n<p>\n	B&ouml;ylelikle o, bilginin, dış d&uuml;nyanın el değmemiş tasviri olduğuna ve vuku bulmadığına, tam tersine &ldquo;zihin&rdquo; ve &ldquo;nesne&rdquo;nin g&ouml;r&uuml;nen (fenomen/phenomenon) m&uuml;şterek &uuml;r&uuml;n&uuml; olduğuna inanmıştı. Zihinden bağımsız ve anlama yetisinin zaman, mek&acirc;n ve oniki yalın kavramın &ouml;nsel &ouml;ğelerinin katılımından ayrı kalan şey, Kant&rsquo;ın inancına g&ouml;re &ldquo;&ouml;z&uuml; itibariyle şey&rdquo; durumundaki &ldquo;akılla kavranan &ouml;z&rdquo; veya &ldquo;nomen&rdquo;dir (noumenon) ve zihnimizin dışında olması gibi, asla zihin i&ccedil;in kavranabilir bir şey de değildir.</p>\n\n<p>\n	Bu &ccedil;er&ccedil;evede kendisinden &ouml;nceki felsefeleri, zihni, d&uuml;nyanın ger&ccedil;ekliklerini varolduğu şekliyle yansıtan ayna gibi g&ouml;ren ayna felsefeler kabul etti ve kendi felsefesini de g&ouml;zl&uuml;kl&uuml; felsefe olarak adlandırdı. &Ccedil;&uuml;nk&uuml; zihin onun nezdinde, renkli ama algılayabilir olmayan bir g&ouml;zl&uuml;k gibidir. Bilgi de zihin ve nesnenin alışverişinin &uuml;r&uuml;n&uuml;d&uuml;r. B&ouml;ylelikle Kant, zihni dış d&uuml;nyaya bağlayan b&uuml;t&uuml;n dalları budadı ve hi&ccedil;bir hakikat ve ger&ccedil;ekliği vasıta idrak edemeyeceğimize inandı. Zihnimizde varolan her kavram, duyarlılığımızın &ouml;nceden şekillendirme yoluyla oluşumuna katılmış, zihnin &ouml;nsel &ouml;ğelerini, &ouml;zellikle de zamanı ona ilave etmiş ve ona g&ouml;r&uuml;n&uuml;rl&uuml;k boyası vermiştir.</p>\n\n<p>\n	&ldquo;Bilgi&rdquo; ve &ldquo;ontoloji&rdquo; arasındaki ilişkinin mutlak kopukluğu Kant&rsquo;ın felsefesini idealizme y&ouml;neltti. Bu sebeple bilginin g&ouml;receciliğinin en işe yarar t&uuml;r&uuml;n&uuml;n, Kant&rsquo;ın teorik akla ilişkin eleştirelliğinden geldiği s&ouml;ylenebilir. Zihnin duyusal veriler &uuml;zerinde epeyce rol&uuml; bulunan ve kavramların veya kategorilerin eylemleriyle d&uuml;nyaya ilişkin tecr&uuml;be y&ouml;ntemimizi belirleyen idesinde, mutabakat anlamındaki doğruluk teorisine, yani bilginin ağırlık merkezine ciddi bi&ccedil;imde teredd&uuml;t soktu ve bilmeyi, nesne ve d&uuml;ş&uuml;nen zihnin eklenmesinden oluşan bileşke, sonu&ccedil;ta da g&ouml;rece ve insanların sayısınca olarak tarif etti. Bu y&uuml;zden teorik aklı, Tanrı&rsquo;nın varlığı, nefsin varlığı ve bekası, irade vs. gibi din&icirc; iddiaları ispatlamada yetersiz buldu; pratik akıldan ve ahlaki tecr&uuml;beden yardım alarak sahnede Tanrı&rsquo;nın varlığını korudu ve dindarlık &ouml;ğesini savundu.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Şimdi şu sorunun tam yeridir: Kant&rsquo;ın, &ouml;ğrenmelerimizin, duyarlılığın &ouml;nsel suretleri ve anlama yetisinin &ouml;nsel kavramlarının dehlizinden ge&ccedil;tiği &uuml;zerindeki ısrarı, acaba t&uuml;m bilgileri kapsar mı, yoksa doğruluğu durumunda &ouml;nceden hazır olan bilgiyi<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> değil, yalnızca edinilen bilgiyi<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> mi kapsar? Edinilen bilgide de &ouml;z&uuml; itibariyle bilinenin hazır bilgi olduğu g&ouml;zardı edilirse acaba beşeri bilgilerin temeli olan &ouml;nceden hazır bilgide, insanın &ouml;ze ve varlığa ilişkin bilgisi ile varlığın kendisi arasında boşluk ve aracı var mıdır? &Ouml;te yandan bilginin kendisi ve &acirc;lim i&ccedil;in hazırlanan &ldquo;bilme&rdquo; bir t&uuml;r varlık mıdır?<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Bu ge&ccedil;ici bakışta g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, r&ouml;nesansın ortaya &ccedil;ıktığı ve onyedinci y&uuml;zyılın sonuna sarkarak modern &ccedil;ağa intikal ettiği zamandan beri batı d&uuml;nyasında dinin dilinin ele alınıp analiz edilmesi i&ccedil;in yeni alanlar zuhur etmiştir. Keşifler ve modern bilimler, deneyselcilik y&ouml;nteminin metafiziği de kapsamına alması, din&icirc; reform hareketi, kutsal metinlere edebi-tarihsel tenkitler, Kant&rsquo;ın idealist felsefesi, metafizik iddia taşıyan dinin temel kavram ve h&uuml;k&uuml;mleri başta olmak &uuml;zere her t&uuml;r metafiziğin reddedilmesi ışığında y&ouml;neltilen itirazlar batı beldelerindeki inan&ccedil;lı d&uuml;ş&uuml;n&uuml;rleri mecburen tavır almaya sevketti.</p>\n\n<p>\n	Yirminci y&uuml;zyıl, bilimsel gelişmeler, elektronik sanayindeki ve ona bağlı bilgilerdeki, tıp bilimi ve başka alanlardaki olağan&uuml;st&uuml; ilerleme g&ouml;zardı edilse de, batı d&uuml;nyasında, dinin anlaşılması ve dili ile &ccedil;ok derin bağları bulunan &ccedil;eşitli felsefelerin birbiri ardınca doğuşu ve gelişmesinin yatağı olmuştur. Bu kesintisiz y&uuml;zyılda epistemolojik bahisler, yeni ve &ccedil;ok ciddi tartışmaların ortaya atılması, bilim felsefesi, mantıksal pozitivizm, linguistik analiz felsefesi, dil felsefesi, linguistik bilimi ve felsefi hermen&ouml;tik, her biri dini ve dilini anlamada yeni bir fırsat ortaya koyan alanlardandır.</p>\n\n<p>\n	<strong>Dil ve Bilgi Arasındaki İlişki</strong></p>\n\n<p>\n	Burada &ouml;nemli g&ouml;r&uuml;nen şey, bilme ve bilginin, ister nesnel hakikatleri (varlığı ilke olarak kabul ettikten ve sofistlikten &ccedil;ıktıktan sonra), ister metne gizlenmiş hakikatleri anlama olsun, her birinin dille esaslı ilişkisi bulunan iki &ccedil;eşit dokunulmazlık gerektirdiğidir. Bir dokunulmazlık, kavramsal şemalar, medluller ve &ouml;nceden belirlenmiş &ccedil;er&ccedil;eveler muhitine mensuptur. Bir dokunulmazlık da ifade, yorum, g&ouml;sterme ve beyan aşamasındadır.</p>\n\n<p>\n	Epistemolojik g&ouml;rececilik (epistemological relativism), bilginin, tanıyan şahsın &ouml;zelliklerine, zamana ve tarihsel d&ouml;neme, mek&acirc;na ve coğrafi konuma, toplumsal k&uuml;lt&uuml;re, kavramsal &ccedil;er&ccedil;eve veya şemaya ve genel olarak zeminlere g&ouml;re değişebildiğini ve g&ouml;receli olduğunu kabul eden g&ouml;r&uuml;ş olarak tarif edilir.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Aynı alanda, objektif ve mutlak hakikati askıya alan, buna karşılık beşeri isteğe bağlı olan insanın tecr&uuml;besini ve ifadesini hakikatin yapıcısı kabul eden Nietzsche&rsquo;yi (1844-1900) g&ouml;r&uuml;yoruz.</p>\n\n<p>\n	Modern d&ouml;neme saldırı demek olan Nietzsche, ondokuzuncu y&uuml;zyıl insanının, inan&ccedil; asasına ve hi&ccedil;bir dogmaya yaslanmaksızın sadece kendi ayakları &uuml;zerinde durmak zorunda olduğu inancındaydı. O, Hıristiyan değerlerle kurulan binanın temelsiz ve sahte olduğuna ve alaşağı edilmesi gerektiğine kesin olarak inanıyordu. Diyordu ki, biz geleneğin k&ouml;lesiyiz ve hayatımızı, a&ccedil;ık&ccedil;a varsayılmış şeyleri ger&ccedil;ekten incelesek reddedeceğimiz şeyler &uuml;zerine kuruyoruz. Nietzsche&rsquo;nin &ouml;nerisi, değerleri yeniden değerlendirmektir. Nietzsche&rsquo;ye g&ouml;re her bireyin değerleri ona &ouml;zg&uuml;d&uuml;r ve onun &uuml;rettiği bir şeydir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Modern d&ouml;nemde dil ve bilgi arasındaki ilişki kapsamlı bi&ccedil;imde g&ouml;receci bakışla ele alınmaktadır. Bu bakışta anlatılmak istenen, bizim dil yoluyla anlayış ve bilgiye ulaştığımızdır.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Peter Winch BirToplumsal Bilimin İdesi ve Onun Felsefeyle İlişkisinde o kadar ileri gider ki, ş&ouml;yle yazar: &ldquo;Ger&ccedil;eklik alanına ait şeyler hakkındaki idemiz, kullandığımız dil &ccedil;er&ccedil;evesinde ve onun aracılığıyla ortaya &ccedil;ıkar.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Yine başka bir yerde de ş&ouml;yle der: &ldquo;Ger&ccedil;eklik dilin dışında bir şey değildir. Dile anlam kazandıran da ger&ccedil;eklik değildir. Aksine, var olan ve var olmayan şey, kendisini dilin &uuml;rettiği anlamlar olarak g&ouml;sterir. Hem ger&ccedil;ekliği olan ile ger&ccedil;ekliği olmayan arasındaki ayrışma, hem de ger&ccedil;eklikle koro halindeki mana dilimizin &uuml;r&uuml;n&uuml;d&uuml;r.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Benjamin Whorf, &ccedil;eşitli k&uuml;lt&uuml;rlerin, birbirinden ayrı linguistik d&uuml;zenlerden ayrılıp doğmuş farklı kavramsal d&uuml;zenler temeline oturduğunu ve bu d&uuml;zenlerin birbiriyle karşılaştırılamayacağını iddia eder.</p>\n\n<p>\n	Bu teori, farklı dillerin semantik bakımından birbiriyle mukayese edilemez olmasını gerektirmektedir. Quine&rsquo;ın 1960 yılında Kelime ve Nesne (Word and Object) kitabında a&ccedil;ıkladığı şeydir bu. Orada, anlamın bir dilden başka bir dile tam terc&uuml;mesinin (yorum) m&uuml;mk&uuml;n olmadığını iddia etmiştir.</p>\n\n<p>\n	Bu g&ouml;r&uuml;ş bazen Tarski&rsquo;nin s&ouml;z&uuml;ne de sarılır: &ldquo;Bir c&uuml;mle bir dilde hakiki, başka bir dilde sahte ve &uuml;&ccedil;&uuml;nc&uuml; bir dilde de anlamsız olabilir. Sonu&ccedil;ta s&ouml;zkonusu c&uuml;mle, &uuml;&ccedil; yerde de eşit hakiki değere sahip değildir. Galiba Tarski de Popper gibi &ldquo;reele atıf&rdquo; veya &ldquo;reeli vazetme&rdquo;yi doğruluk ve yanlışlığın &ouml;l&ccedil;&uuml;t&uuml; kabul etmektedir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Bu nitelikle birlikte bazıları hakikatin &ouml;l&ccedil;&uuml;t&uuml;n&uuml; reel duruma g&ouml;re kabul etmeyi, dilin sınırlarına, yorum ve tevilin işlevsel kısıtlarına &ouml;nem vermeme farzederek onları yıpratma niyetindedir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Bu bakışın temel sorunu, başından beri dilin &ouml;tesindeki ger&ccedil;ekliğe ink&acirc;r g&ouml;z&uuml;yle bakarak dili onu ortaya &ccedil;ıkaran etken zannetmesidir. H&acirc;lbuki bu bakış vicdanın hilafınadır.</p>\n\n<p>\n	Standart dil, vuku bulmuş olan şeyi anlatmada &ccedil;eşitli ifadeleri se&ccedil;ebilir. Bu, dilin g&uuml;c&uuml;yle ilgilidir. Bu, nesnel ger&ccedil;ekliğin dile tabi olduğu anlamına gelmez. &Ouml;te yandan, burada adeta, vuku bulmuş şeyin terc&uuml;manı olan normal dil ile tahayy&uuml;l dili arasında bir karışım ger&ccedil;ekleşmiştir. Kurmaca ger&ccedil;eklikleri &uuml;retmenin dili olan tahayy&uuml;l dilinde bu iş kabul edilebilir bir şeyse de ger&ccedil;eği g&ouml;steren dilde b&ouml;yle bir mevzunun ihtimali yoktur.</p>\n\n<p>\n	Bununla birlikte, d&uuml;nyaya ilişkin tasvirimizin d&uuml;nyanın &uuml;rettiği bir şey değil, bilakis dilimizin doğurduğu bir şey olduğunu s&ouml;yleyen Gadamer&rsquo;in hermen&ouml;tik&ccedil;i g&ouml;r&uuml;ş&uuml;, Kant&ccedil;ı epistemolojik g&ouml;r&uuml;ş&uuml;n uzantısıdır ve Kant&rsquo;ın anlama yetisinin &ccedil;er&ccedil;evesini sınırlandırmasını yansıtmaktadır.</p>\n\n<p>\n	&Ccedil;ağdaş d&uuml;ş&uuml;n&uuml;rlerden Thomas Nagel, Kant&rsquo;ın zihin-nesne bilgi yaklaşımından, &ldquo;insanların algı mekanizmasının yapısı&rdquo;nın onların bilgi kimliklerini d&uuml;zenlediği ve her t&uuml;rl&uuml; d&uuml;ş&uuml;nce tarzının, d&uuml;nyanın mahiyet ve tabiatına bağlı olsa da (objektive) idrak edenin bedensel-ruhsal işlevine ait ve onun bireysel doğasındaki &ouml;zelliklerden etkilenmiş olduğu varsayımına dayanan bir başka izahı ortaya atmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	&Ccedil;ağdaş g&ouml;receciliğin en temel rivayetlerinin k&ouml;kleri Wittgenstein&rsquo;ın dilin kullanımı hakkındaki d&uuml;ş&uuml;nceleri, kavramsal şemalar veya &ccedil;er&ccedil;eveler ve hayat tarzları,<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> bilgi sosyolojisine dair g&ouml;r&uuml;şler,<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> Richard Rorty<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a>, Goodman ve Putnam&rsquo;ın<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> eserlerinde &ccedil;ağdaş pragmatizm, Kuhn,<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve Feyerabend&rsquo;in bilim felsefesi araştırmalarında g&ouml;zlemlenebilir.</p>\n\n<p>\n	Kuhn&rsquo;un bilimsel modelleri de (scientific paradigms), bizzat kendisi bu anlamı kabul etmiyorduysa da bir &ccedil;eşit g&ouml;receciliği bilim felsefesi bahislerinin i&ccedil;ine soktu.</p>\n\n<p>\n	Kuhn&rsquo;un penceresinden paradigmalar normal bilime y&ouml;n veren şeydi. Onun &ldquo;bilimsel devrim&rdquo;inin anlamı da işte bu modelleri heterojenleştirmeye d&ouml;n&uuml;kt&uuml;r.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> Bu, bilimin gelişmesini sadece bilimsel d&uuml;zenin i&ccedil; etkilerine bağlı kabul eden, &ouml;rfi ve toplumsal etkilerin rol&uuml; bulunmadığını varsayan pozitivist epistemolojik bakışa y&ouml;nelik eleştirel g&ouml;r&uuml;şt&uuml;r.</p>\n\n<p>\n	Fakat Kuhn, bilginin, linguistik ifade sınırında a&ccedil;ığa &ccedil;ıkan bir &ldquo;&ouml;rfi tabiat&rdquo;a sahip olduğunu savundu. Bir bilgin, &ccedil;alışmasının &ldquo;teorik &ccedil;er&ccedil;eve&rdquo;sinden bahsettiğinde aslında bilimsel &ccedil;alışmasının işte bu &ouml;rfi tabiatına işaret etmiş olmaktadır. Bu bakımdan, Kuhn a&ccedil;ısından her bilimsel buluş, yalnızca t&uuml;mel bir bakışa veya d&ouml;neminin temel paradigmasına yerleştirerek kavranabilir. Onun g&ouml;r&uuml;ş&uuml;ne g&ouml;re bilimsel devrimler, evrene bakıştaki değişimdir. Evrenle ilgili bakışın değişmesi, &ldquo;paradigmalar&rdquo;daki değişiklik nedeniyledir. Bu y&uuml;zden evreni yorumlarımız veya paradigmalarımız ve &ccedil;er&ccedil;evelerimiz inşa eder ve biz, bir teori ve paradigmanın diğer teoriye &uuml;st&uuml;nl&uuml;ğ&uuml; hakkında h&uuml;kme g&ouml;t&uuml;recek t&uuml;mel bir kriterden yoksunuz. Bu sebeple onun g&ouml;receciliğin derinliklerine kadar ilerlediği g&ouml;r&uuml;lmektedir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Kuhn, Bilimsel Devrimlerin Yapısı isimli kitabının &ldquo;&Ouml;ns&ouml;z&rdquo;&uuml;nde, iki kişinin diyalogu ve anlaşamaması meselesini g&uuml;ndeme getirir ve ş&ouml;yle der: Reel bir şeyi iki farklı bi&ccedil;imde kavrayan, ama aynı dilin terminolojisini kullanan iki kişi arasında nasıl olur da ihtilaf baş g&ouml;sterir? &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki farklı iki g&ouml;r&uuml;şe varabilmek i&ccedil;in lafızları farklı anlamlarda kullanmış olmalıdırlar. &Ouml;yleyse bu yolla birbirlerini ikna edebilmek bir yana, doğru d&uuml;r&uuml;st konuşmayı dahi nasıl umabilirler?</p>\n\n<p>\n	Sonra şunu ekler: İki ayrı paradigmaya mensup iki bilim adamının farazi konuşması, yalnızca, tıpkı iki farklı dilin iki s&ouml;zc&uuml;s&uuml; gibi &ouml;tekinin s&ouml;z&uuml;n&uuml; kendisi i&ccedil;in terc&uuml;me ettiğini kabul etmeleri durumunda m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	B&uuml;t&uuml;n bunlara rağmen Bilimsel Devrimlerin Yapısı kitabına yazdığı &ldquo;&Ouml;ns&ouml;z&rdquo;, Kuhn&rsquo;un g&ouml;receliliğe ilişkin meseleleri hakikatin yararına bir kenara bıraktığını; hakikat kavramının ve onu belirlemenin kriterinin peşine d&uuml;şt&uuml;ğ&uuml;n&uuml; g&ouml;stermektedir.</p>\n\n<p>\n	Fakat g&ouml;rececilik lambası hen&uuml;z s&ouml;nm&uuml;ş değildir, hatta Feyerabend, anarşist bilim teorisinde bilimdeki her t&uuml;rl&uuml; kural ve yasayı reddeder.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> Onun g&ouml;r&uuml;ş&uuml;nde, hi&ccedil;bir y&ouml;ntem bilginin hakikatine ulaşmaya g&uuml;&ccedil; yetiremez. Bilimin sabit ve t&uuml;mel kurallar y&ouml;ntemiyle &ouml;rg&uuml;tlenebileceği ve &ouml;yle olması gerektiği d&uuml;ş&uuml;ncesi hayal&icirc;dir ve aynı zamanda da tehlikelidir. Bilimin eleştirel g&uuml;c&uuml; &ccedil;oğulculuktan başlar; tektip&ccedil;ilik ise kurumsallıktır ve gelişmeye aykırıdır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Quine&rsquo;nın şu s&ouml;z&uuml; de aynı g&ouml;receci bakışa y&ouml;neltmektedir: Linguistik &ouml;ğelerin anlamını kavrayabilmek i&ccedil;in işlevini bilmek gerekir. İşlevler de &ouml;rf, s&ouml;zleşme, yaşam ve k&uuml;lt&uuml;r&uuml; referans alır.</p>\n\n<p>\n	Ontolojik G&ouml;rececilikve Diğer Makaleler<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> kitabının ana makalesinde yazdığı bu s&ouml;zde, terminolojiyi &ccedil;evirmede zımni delaletlerin &ouml;nemini hatırlatmıştır ve bu; &ouml;nerme, metin ve s&ouml;z konusunda da ge&ccedil;erlidir.</p>\n\n<p>\n	<strong>Batıda Modern Epistemolojik Teolojinin Yansımaları</strong></p>\n\n<p>\n	Daha &ouml;nce, epistemolojinin teoriler ve inan&ccedil;larla ilgili olarak anahtar rol oynadığından, bu doğrultuda dini ve din&icirc; metinleri tanımada da mevzunun aynı kabilden olduğundan bahsedilmişti. Eğer bilginin yolu, insan i&ccedil;in, beşeri hayattan ayrılamaz olmayan kuşkuculuk ve g&ouml;rececilikle engellenmiş ve &ccedil;ıkmaza sokulmuşsa kesin bilgiye dayalı bir yaklaşımı ummak, hak yolu tanımak ve dinin doğru yorumunu yapmak, bunların hepsi belirsizlik halesine s&uuml;r&uuml;klenir.</p>\n\n<p>\n	Din araştırmaları alanıyla ilgili olarak epistemolojik tavrın etkisi, batının son iki y&uuml;zyılındaki din araştırmaları alanında k&ouml;kl&uuml; değişim ve yaklaşımların başlangıcı olacak kadar derindir. Kant, metafiziği kurarken teorik aklın işlevine son verdiğinde ve dinsel iddialar sahasındaki teorik tartışmaların b&uuml;t&uuml;n t&uuml;rlerini faydasız bulduğunda ka&ccedil;ınılmaz bi&ccedil;imde din&icirc; kavramların coğrafyasını, pratik tecr&uuml;be ve ahlaki faydalar a&ccedil;ısından sınırladı.</p>\n\n<p>\n	Buna benzer şekilde, t&uuml;m &ouml;nermeleri duyusal tecr&uuml;benin g&ouml;zl&uuml;ğ&uuml;nden g&ouml;ren tecr&uuml;beyi asıl kabul edenler, bu epistemolojik dar g&ouml;r&uuml;şl&uuml;l&uuml;k, meydanı her t&uuml;rl&uuml; mantıksal akıl ve semavi vahye kapattı ve deneysel bilgiyi b&uuml;t&uuml;n mutlak ve mukaddes şeylerin yerine ge&ccedil;irdi. Ama &ccedil;ok ge&ccedil;medi, bu epistemoloji ve ona bağlı ontoloji, kendi temellerini teredd&uuml;t ve sarsıntıya s&uuml;r&uuml;kledi. Bazı bilimsel teorilerin &ccedil;&ouml;k&uuml;ş&uuml; g&ouml;zlemlenirken bilimsel buluşlar da ş&uuml;phe u&ccedil;urumuna d&uuml;şt&uuml; ve bilim yalnızca pratiğin aracı (instrumentalism) haline geldi ve rol&uuml; de yasaları keşfetmek ve ger&ccedil;ekliği tanımak değil, teoriyi iptal etmek oldu.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> Bu bakımdan bu bilimsel y&ouml;ntem, t&uuml;m h&uuml;nerinin, bilgide g&ouml;rececilik ve kuşkuculuk ve ger&ccedil;ekliğin izafiliği olduğunu kabul etti.</p>\n\n<p>\n	Dinle ilgili bu yaklaşımın meyvesi, dindarlığın kişisel his d&uuml;zeyinde azalmasıydı. Bu bakışın en temel sonucu, bilgi verme boyutunun din&icirc; &ouml;nermelerin elinden alınmasıdır.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Dinin kalpteki duygu olmakla sınırlandırılmasının her t&uuml;rl&uuml; ortak beşeri mantığın yolunu kapatarak, b&uuml;t&uuml;n d&uuml;ş&uuml;ncelerin hakikatin tadına bakabildiği ve yalın doğru veya yalın yanlışın varolmadığı dinsel pluralizmi ortaya &ccedil;ıkardığı, bunun da g&ouml;receciliğin ta kendisi olduğu a&ccedil;ıktır.</p>\n\n<p>\n	Bu temelde, batının bug&uuml;n sergilediği &ccedil;aba, dinsel &ouml;nermeleri delillendirme, ispatlama ve mantıksal kanıtını ifade etme bi&ccedil;iminde değil, bir dizi deneysel delile dayanarak sırf din&icirc; inan&ccedil;ları izah doğrultusunda din&icirc; inan&ccedil;ları gerek&ccedil;elendirme, makul g&ouml;sterme ve psikolojik kanıtını a&ccedil;ıklama bi&ccedil;iminde ger&ccedil;ekleşmektedir. Bu g&ouml;r&uuml;ş&uuml;n temeli, Hume ve Kant&rsquo;ın, insanı ger&ccedil;eğe ulaşmaktan mahrum sayan epistemolojik ide&rsquo;sinin aynısıdır. Bu g&ouml;r&uuml;ş Russell &uuml;zerinde bile etkili olmuştur. Nitekim ş&ouml;yle der: Bir &ouml;nermeyi ifade ettiğimiz zaman, mesela &ldquo;bu duvar beyazdır&rdquo; dediğimizde bu &ouml;nerme aslında gizli bir şart i&ccedil;erir, o da şudur: &ldquo;Bana g&ouml;re b&ouml;yledir&rdquo; veya &ldquo;B&ouml;yle olduğuna inanıyorum&rdquo;.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bug&uuml;n bu d&uuml;ş&uuml;ncenin rağbet g&ouml;rd&uuml;ğ&uuml;n&uuml;n &ouml;rnekleri, batılı d&uuml;ş&uuml;ncelerden intihalcilerin yazılarına ş&ouml;yle yansımaktadır: &ldquo;Din filozoflarının bug&uuml;nk&uuml; meselesi, dinsel inan&ccedil;ların rasyonel olup olmadığıdır, onları ispatlamak değil. Modern filozofların &ccedil;abası, sonu&ccedil; itibariyle b&uuml;t&uuml;n dikkatini Tanrı&rsquo;ya, vahye, mucizeye, duaya vs. inanmanın akılcı olduğunu s&ouml;ylemeye y&ouml;neliktir. Bildiğiniz gibi akılcı olmak, doğru ve yanlış olma bahsindendir. İnsan &ldquo;akılcı hata&rdquo; işler; ama bu hata, zek&acirc;nın ve aklı kullanmanın g&ouml;stergesidir. Bilimin yanlışlanabilir, ama saygın ve &ccedil;ok değerli bir bilgi olması gibi, din ve vahiy tecr&uuml;besine dayanan din&icirc; bilgi de yanlışlanabilir bir bilgidir, ama aynı zamanda saygındır ve &ccedil;ok kıymetlidir. &Ccedil;ağımızda Plantinga ve Alston gibi filozofların ve başkalarının odaklandığı ve doğrusu estetik bir nokta da kattıkları şeyin &ouml;z&uuml; budur. Bunlar epistemolojik tartışmalarında dinsel d&uuml;ş&uuml;ncelerin doğrulanmasına (justification) vurgu yapmaktadırlar. Doğrulamanın esas itibariyle iki y&ouml;ntemi vardır: Biri t&uuml;mevarım y&ouml;ntemi (delile dayanmak), diğeri de bilginin g&uuml;venilir mecralarına dayanma y&ouml;ntemidir (nedenselliğe dayanmak). Tabii ki g&uuml;venilir olmak, yanlışlanamaz anlamına gelmez.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	<strong>İslam Hikmeti ve Bilgide Realizm</strong></p>\n\n<p>\n	İslam hikmetinde ilim ve itibar ve beşer algısının ger&ccedil;eği yansıtması ilgi konusu yapılmış<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a>, kuşkuculuk felsefi bir akım olarak asla g&uuml;ndeme gelmemiştir. M&uuml;sl&uuml;man h&acirc;kimler a&ccedil;ısından esasen ilmin ger&ccedil;eğini keşfetmemiş bilgi yoktur, aksine bu cehalet sayılır.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	M&uuml;sl&uuml;man hakimlerin ele aldıkları mantık ve felsefede ilim, akıl &ccedil;er&ccedil;evesinde genel bir bakışla huzur&icirc; (aracısız) ve husul&icirc; (suretin aracılığıyla) olmak &uuml;zere iki kısma ayrılır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> Husul&icirc; ilim, tasavvur ve tasdik i&ccedil;erir ve bunların her biri de ya apa&ccedil;ıktır ya da teorik ve edinilmiş.</p>\n\n<p>\n	Apa&ccedil;ık tasavvur, tarife<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> ihtiya&ccedil; duymayan şeydir, ister &ccedil;er&ccedil;eve tarif<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a>, ister resmen tarif<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a> olsun. Apa&ccedil;ık tasdik, delillendirmeye ihtiya&ccedil; duymayan veya delillendirmenin kaldıramayacağı şeydir.</p>\n\n<p>\n	Huzur&icirc; ilimde bilen ile bilinen arasında suret, anlatıcı ve aracı yoktur, bilakis algılayan algılananı aracısız bulur; mesela korku &ouml;rneğindeki gibi, nefsin kendi &ouml;z&uuml;n&uuml;, fiillerini ve hallerini bilmesi b&ouml;yledir. Bu sebeple ger&ccedil;eği yansıtma konumu onda saklıdır ve ger&ccedil;eğe uygunluk sorusunu sormaya gerek yoktur. Bunun i&ccedil;in ger&ccedil;ekleşme varsayımında g&ouml;zlem sahnesi ve huzur&icirc; bilgi daima doğruya yakındır ve vardığı h&uuml;k&uuml;m hataya bulaşmış olsa bile yanlışlanamaz.</p>\n\n<p>\n	Husul&icirc; ilimde, h&uuml;k&uuml;m taşımayan ve sadece kendisinin &ouml;tesini anlatma liyakatine sahip<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> tasavvurlar g&ouml;zardı edilirse, tasdiklerde, doğruluk ve hakikatin kriterinin esaslı &ouml;nemi vardır. Başka bir ifadeyle, algıların menşei ve insan algılarını değerlendirmenin &ouml;l&ccedil;&uuml;t&uuml;, bunların ne kadarının doğru ve hangilerinin yanlış olduğu bahsi, &uuml;zerinde yoğunlaşılan meselelerdendir. Doğruluk ve hakikatin tarifine dair ş&ouml;yle denmiştir: Hakikat, teoremin ger&ccedil;eklikle uyumudur.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Fakat ger&ccedil;eklik ve işin hakikati nedir? Bu tartışma, teoremlerin birincil makul&acirc;t &ndash;arazları ve vasıfları dışta kalan teoremler- ve ikincil makul&acirc;t -vasıfları dışta kalan, arazları ise zihinsel olan teoremler- olarak ikiye ayrılarak, bu kısımların her birindeki ger&ccedil;eğin ve işin hakikatinin o kısma g&ouml;re şekillendiği a&ccedil;ıklığa kavuşturulmuştur.</p>\n\n<p>\n	Husul&icirc; bilgiler de kendi i&ccedil;inde iki &ccedil;eşittir: Biri teorik bilgiler, yani ispat ve delillendirmeye muhta&ccedil; bilgilerdir. Diğeri ise ispata ihtiya&ccedil; duymayan, aksine teorik bilgilerin temeli ve kaynağı olan apa&ccedil;ık bilgidir.</p>\n\n<p>\n	Aksiyomlardaki değerin sırrının ne olduğuna ve doğruluklarının ger&ccedil;ekte hangi desteğe dayandığına dair tabii ki &ccedil;eşitli analizler vardır. Burada realistlerin &ccedil;oğu, aksiyomun kendisine dayanır ve aksiyomlarda mevzu ve y&uuml;klenenin<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> ilişkisinin, herkesin mevzu, y&uuml;klem ve ikisi arasındaki ilişkiyi doğru tasavvur edeceği şekilde olduğuna ve onu mecburen doğrulanmak durumunda kalacağına inanır.</p>\n\n<p>\n	O halde bunların değeri ve ger&ccedil;ekle uyumu i&ccedil;in mevzunun, y&uuml;klenenin ve ilişkinin sahih tasavvuru yeterlidir. Eğer zıtların birliği -varlık ve yokluk- doğru bi&ccedil;imde tasavvur edilirse onun muhal olması bile doğrulanır. Bir diğer ifadeyle, bu sınıf teoremlerin analitik olduğu s&ouml;ylenebilir, yani &ldquo;her sonu&ccedil; sebebe muhta&ccedil;tır&rdquo; teoreminde sebebe ihtiya&ccedil;, &ldquo;sonu&ccedil;&rdquo;un analizinden elde edilir.</p>\n\n<p>\n	Aksiyomun itibar kaynağını huzur&icirc; (vasıtasız) bilgi kabul eden başka bir g&ouml;r&uuml;ş daha vardır. Bu her iki g&ouml;r&uuml;ş, her durumda duyusal ve deneysel ilimlerin kaynağını ve bunların doğruluk temelini akılcı aksiyomlar veya vasıtasız huzur&icirc; ilimlerde g&ouml;ren İslam hakimlerinin bakışıdır; bu esası kabul etmeksizin duyusal ilimlerin sarayı da temelsiz kalacaktır.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	&Uuml;stat Mutahhari ş&ouml;yle der: &ldquo;Ger&ccedil;ek şu ki, temel aksiyom (&ccedil;elişkiden ka&ccedil;ma ilkesi) herşeyden kuşkuyu gerektirir, hatta kuşkunun kendisinden kuşku duymayı; felsefenin sofist&ccedil;e ayırıcı &ccedil;er&ccedil;evesi<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> işte budur.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Dolayısıyla &ccedil;elişkiden ka&ccedil;ma ilkesine inanmaksızın, ister apa&ccedil;ık olsun, ister teorik, hi&ccedil;bir bilgi hi&ccedil;bir zeminde bulunamayacaktır. &Ccedil;&uuml;nk&uuml; her &ouml;zel şeyde, ya olumsuzlamanın ya da ispat ve olumsuzlamanın icabı ve birarada olması makul ve m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Aynı şekilde nedensellik ilkesi &uuml;zerine de ş&ouml;yle der: &ldquo;Nedensellik yasası, eğer sarsılırsa felsefenin alt &uuml;st olacağı temellerdendir ve filozofların inancına g&ouml;re nedensellik yasası, sarsılmış saydığımız takdirde bilimin b&uuml;t&uuml;n&uuml;yle anlamsızlaşacağı; eğer sebep-sonu&ccedil; ilişkisini kabul etmezsek ger&ccedil;ekliklerin birbiriyle irtibatını ve bağımlılığını bir anda ink&acirc;r etmiş olacağımız genel s&uuml;tunlardan biridir.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> Popper&rsquo;in ifadesiyle, nedensellik ilkesini ink&acirc;r, bir kimsenin, teoriyi kuranı araştırma ve inceleme yapmaktan engellemesine benzer.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	&Uuml;stat Misbah, pozitivist bilim y&ouml;ntemini eleştirirken ş&ouml;yle yazar: &ldquo;Pozitivist akıma g&ouml;re t&uuml;mel, kesin ve zaruri teorem olarak hi&ccedil;bir bilimsel yasaya yer kalmaz. &Ccedil;&uuml;nk&uuml; bu &ouml;zelliklerin hi&ccedil;bir şekilde duyusal ispatı yoktur ve duyusal tecr&uuml;benin ger&ccedil;ekleştiği her alanda sadece bu alan kabul edilebilirdir (duyusal algıların yanlışlanabilirliğinde varolan şekiller g&ouml;zardı edilirse b&uuml;t&uuml;n alanlara sirayet edebilir). Duyusal tecr&uuml;benin ger&ccedil;ekleşmediği bir yerde susmak ve mutlak manada red ve ispattan ka&ccedil;ınmak gerekir. Pozitivistlerin d&uuml;&ccedil;ar olduğu en &ouml;nemli &ccedil;ıkmaz, akılcı kavramlar aracılığıyla halledilip a&ccedil;ıklanabilen matematik meselelerdir...&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Temel aksiyomlar &uuml;zerine ş&ouml;yle yazar: &ldquo;Doğrulanmaları mevzu ve y&uuml;klenenin net bir tasavvurundan başkasını gerektirmez... B&uuml;t&uuml;n bu teoremler, y&uuml;klenenin anlamı mevzunun analizinden elde edilen analitik teoremler arasındadır... Temel aksiyomların yanlışlanamaz olmasının sırrı, huzur&icirc; ilimlere dayanıyor olmalarıdır.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	&Ouml;te yandan M&uuml;sl&uuml;man hakimlerin tahlilinde husul&icirc; ilim, bilen nezdinde bilinenin mahiyetinin hazır bulunmasıdır. İnsan, hayvan, ağa&ccedil; vs. tasavvuru gibi zihinsel varlık, bu harici varlıkları yansıtan bir ayna, onları g&ouml;steren tanımlayıcı &ccedil;er&ccedil;evedir. Zihinsel varlığın iki ayırt edici &ouml;zelliği vardır: Biri, arazlarıyla bilinmeyi g&ouml;steren ve hari&ccedil;te olan, insanın dış d&uuml;nya ile irtibatı yoluyla algılanan ayna &ouml;zelliği; diğeri de varlığın ve varoluşun bir &ccedil;eşidi olan varoluşsal &ouml;zellik.</p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi, uyum teorisinin temel varsayımı bir taraftan ger&ccedil;ek&ccedil;iliktir (realism), yani inan&ccedil;lar ve zihinlerden bağımsız ger&ccedil;ekliğin kabul&uuml;.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a> Bu t&uuml;r ger&ccedil;ek&ccedil;iliğe metafizik ger&ccedil;ek&ccedil;ilik (metaphisical realism) denir. Diğer yandan insanı ger&ccedil;ekliği keşfetmede yeterli g&ouml;rerek insanın bir dizi kesin ve kesin &ouml;l&ccedil;&uuml;tlere dayanarak hakikate erişme ve ger&ccedil;ekliğe ulaşma g&uuml;c&uuml;ne sahip olduğuna inanırız. Bu &ccedil;eşit ger&ccedil;ek&ccedil;ilik, epistemolojik ger&ccedil;ek&ccedil;ilik olarak isimlendirilir. Nihayet insanın dilinin ger&ccedil;ekliği aktarma g&uuml;c&uuml; bulunduğu ve hakikatlerin bizim dilimizin &uuml;rettiği ve varettiği bir şey olmadığı, aksine hakikatlerin dile yansıdığı zorunluluğuna ulaşırız. Bu g&ouml;r&uuml;şe g&ouml;re linguistik veya anlama dayalı (semantic realism) ger&ccedil;ek&ccedil;ilik konu edilmiş ve bu bazen epistemolojik ger&ccedil;ek&ccedil;ilik olarak da zikredilmiştir.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	&Ouml;zet olarak değinilmiş konulardan anlaşılmıştır ki, M&uuml;sl&uuml;man hakimlerin teoremlerin ve &ouml;nermelerin izahına dair g&ouml;r&uuml;ş&uuml;, bu alandaki en eski ve en k&ouml;kl&uuml; g&ouml;r&uuml;ş olan temelciliktir (foundationalism).<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a> Onlar, aksiyomları, &ouml;zellikle de birliğin d&ouml;n&uuml;şmesi<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> ve zıtların y&uuml;kselişi<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a> ilkesi gibi temel aksiyomları, &ldquo;her sonu&ccedil; bir sebebe muhta&ccedil;tır&rdquo; gibi analitik &ouml;nermeleri, huzur&icirc; bilgiyi ve huzur&icirc; bilginin bir b&ouml;l&uuml;m&uuml; olan vicdaniyatı ger&ccedil;ekle uyum a&ccedil;ısından kendi başlarına yeterli olmaları y&ouml;n&uuml;yle teorik teoremlerin temeli ve esası sayarlar.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> Teorik &ouml;nermelerin, mantığın madde ve suret kurallarına tam riayet ederek aksiyomlara ulaşırlarsa doğru olacaklarına inanırlardı. Teorik ilimlerin aksiyom ilimleri referans almasının zarureti &uuml;zerine ş&ouml;yle derler<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a>: Eğer beşeri tasavvur ve tasdiklerin tamamı kazanılmış sayılıyor ve hi&ccedil;bir aksiyomatik bilgiye ulaşılamıyorsa mantıksal bakımdan d&ouml;ng&uuml; veya zincirlemeyi gerektirir. D&ouml;ng&uuml; ve zincirlemenin ortaya &ccedil;ıkışı b&acirc;tıl olduğunda (t&acirc;li) ilimlerin aksiyomlara varamayışı da (mukaddem) b&acirc;tıldır. Sonu&ccedil;ta bazı ilimlerin aksiyomatiği ispat edilmiş olmaktadır. Şu anlamda: İnsan eğer me&ccedil;hul &ouml;nermelerle karşılaşırsa me&ccedil;hul&uuml; keşfe y&ouml;nelebilmek i&ccedil;in &ouml;nc&uuml;ller toplar. Eğer bu &ouml;nc&uuml;llerin kendisi me&ccedil;hulse veya delile ihtiya&ccedil; duyuyorsa mecburen bu &ouml;nc&uuml;lleri ispat i&ccedil;in başka &ouml;nc&uuml;ller toplamak zorundadır. Şu halde, ya bu zincirleme sonsuza kadar devam edecektir (tesels&uuml;l) ya da başlangı&ccedil; noktasına d&ouml;n&uuml;lecektir (devir). Bunun her ikisi de b&acirc;tıldır ve hi&ccedil;biri ilmin menşei olamaz. Ka&ccedil;ınılmaz bi&ccedil;imde insanın kimi bilgilerinin &ouml;z&uuml; gereği itibar taşıdığı, insanın ilm&icirc; hareketlerinin dayanağı olduğu ve diğer bilinmeyenleri giderdiği kabul edilmek zorundadır.</p>\n\n<p>\n	Dolayısıyla, şahsiyet, &ccedil;evre, k&uuml;lt&uuml;r ve tarihsel konumla değişikliğe uğramayan umumi aklın ilkelerini (axioms) kabul etmekle kuşkuculuk ve g&ouml;receciliğin şansı kalmayacaktır.</p>\n\n<p>\n	Aristo da Metafizik&rsquo;in d&ouml;rd&uuml;nc&uuml; kitabında en &ouml;nemli temel ilkeye, yani &ccedil;elişkinin olmaması ilkesine dayanarak sofistlerin g&ouml;r&uuml;ş&uuml;n&uuml; eleştirdi ve dedi ki, eğer bir s&ouml;z hakikati i&ccedil;eriyorsa aynı zamanda yanlış olamaz. O, sofistlerin sorununun, değişim halindeki algıyı duyu ile sınırlamak olduğunu d&uuml;ş&uuml;n&uuml;yordu.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Bu bakımdan, g&ouml;receciliğin ka&ccedil;ışı olmayan en temel eleştiri, i&ccedil; tutarsızlığıdır. &Ccedil;&uuml;nk&uuml; g&ouml;receciliğin anlamı gereği, hi&ccedil;bir teori epistemik yeterlilik (epistemic adequacy) testinde anlaşılmaz ve ink&acirc;r edilebilir değildir. Bu durumda eğer tarafsız kriterlerin varlığı teorileri değerlendirmek i&ccedil;in reddedilirse g&ouml;receciliğin kendisi de savunulamaz bir teori haline gelecektir.</p>\n\n<p>\n	Şu noktanın belirtilmesi de faydadan uzak değildir: Modern zamanlarda iletişimin yaygınlaşması, k&uuml;lt&uuml;rel s&ouml;m&uuml;r&uuml;n&uuml;n ortaya &ccedil;ıkışı ve s&ouml;m&uuml;rgeci k&uuml;lt&uuml;rlerin diğer k&uuml;lt&uuml;rlere, değerlere ve inan&ccedil;lara saldırısıyla, nihayet siyasi, sosyal, tarihsel ve k&uuml;lt&uuml;rel etkenler gibi epistemik olmayan etkenlerin bilgi &uuml;zerindeki tesiri ve bazen muhatapların zihnini kesin hakikatlerle y&uuml;zleşmede teredd&uuml;tle karşı karşıya bırakan veya vehimleri hakikat gibi g&ouml;steren derin etkileriyle yavaş yavaş bazı kimselerde aslında belli modeller dışında bir ger&ccedil;ek bulunmadığı zihniyetinin doğmasına yola&ccedil;tı ve g&ouml;receciliğin kabullenilmesini sağladı.</p>\n\n<p>\n	Burada beşeri d&uuml;ş&uuml;nce coğrafyasında toplumsal &ccedil;er&ccedil;evelerin veya bilimsel paradigmaların olağan&uuml;st&uuml; rol&uuml;n&uuml;n kabul edildiği varsayılsa bile, bu, hakikatin ink&acirc;r edilebileceğini, Nietzsche gibi hakikati g&uuml;c&uuml;n &uuml;r&uuml;n&uuml; g&ouml;rebileceğimizi veya Foucault&rsquo;ya benzer şekilde tarihselliğe teslim olabileceğimizi ya da Quine gibi paradigmaların ger&ccedil;eği belirlediğini varsayabileceğimizi asla ispatlamaz. Tam tersine, insan, d&uuml;ş&uuml;ncenin yapı malzemelerine, bi&ccedil;im ve geometrisine bulaşmaya karşı aklını kullanarak mantıksal ilke ve aksiyomlara dayanıp hakikati seraptan ayırt edebilir ve d&uuml;ş&uuml;ncenin anarşisinden sakınabilir.</p>\n\n<p>\n	<strong>2.&nbsp; Ge&ccedil;mişe Eleştirel Bakış</strong></p>\n\n<p>\n	Aydınlanma &ccedil;ağının birbiri ardınca gelen eleştirilerinin yanında, &ouml;zellikle de deneysel ve kuşkucu y&ouml;ntemin nedensellik yasasına doğru yayılmasında Hume&rsquo;un stratejileri ve Kant&rsquo;ın teorik akla y&ouml;nelttiği eleştiriler bir yandan; Darwin&rsquo;in &ldquo;doğal se&ccedil;im&rdquo; teorisi, kısacası modern &ccedil;ağın &ouml;zellikleri diğer yandan, Kitab-ı Mukaddes&rsquo;in tarihsel-eleştirel incelemeleri ve bu metinlerdeki g&uuml;&ccedil;l&uuml;klerin ortaya &ccedil;ıkmasıyla birlikte metnin itibarını ve otoritesini ciddi bi&ccedil;imde tartışmaya a&ccedil;an, ge&ccedil;mişe ve onun k&uuml;lt&uuml;r ve değerlerine eleştirel bakış olarak değerlendirilebilir.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Bir diğer ifadeyle, Protestan okulun hikmetindeki tefsir yaklaşımı Kitab-ı Mukaddes&rsquo;in lafzına dayalı (literalistic) anlayıştı ve bu nedenle de modern bilimin teorilerini Kitab-ı Mukaddes&rsquo;in g&uuml;venilirliğine karşıt buluyordu.</p>\n\n<p>\n	Luther ve Calvin ise Kitab-ı Mukaddes&rsquo;i tefsirinde esnektiler. Onlara g&ouml;re vahyin g&uuml;venilirliğin taşıyıcısı ve itibar kaynağı Mesih&rsquo;in şahsıydı, telaffuz edilen nas (Holy Spirit) değil. Kitab-ı Mukaddes bu g&ouml;r&uuml;şe g&ouml;re, Mesih&rsquo;te tecelli eden ilahi sevginin şahsi hallerine yansıyacağı kurtarıcı hadiselere doğru tanıklık olması bakımından &ouml;nemliydi. İlk reformistler a&ccedil;ısından s&ouml;z, vahiy veya Tanrı&rsquo;nın s&ouml;z&uuml;, her insanın Ruhu&rsquo;l-Kud&uuml;s&rsquo;ten alabileceği ilhamla teyit edilmekteydi. Fakat onyedinci y&uuml;zyılın başından itibaren pek &ccedil;ok Protestan, Kitab-ı Mukaddes&rsquo;i, hatadan korunmuş &ouml;ğretiler hazinesi, bu c&uuml;mleden olarak da Tanrı katından bildirilmiş bilimsel konuları kapsayan, Tanrı tarafından kelime kelime indirilmiş bir kitap olarak g&ouml;r&uuml;yordu. Bu g&ouml;r&uuml;ş&uuml;n sahipleri Kopernik&rsquo;in bilimsel teorilerine karşı &ccedil;ıktılar ve onları, yery&uuml;z&uuml; merkezli evrene delalet eden Kitab-ı Mukaddes&rsquo;in naslarına aykırı buldular.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Başka bir deyişle, eleştirel d&uuml;ş&uuml;nce atmosferinde batıda iki akımın ortaya &ccedil;ıktığı d&uuml;ş&uuml;n&uuml;lebilir: Biri bilim ve &ccedil;atışması, diğeri ise Judeo-Hıristiyan din&icirc; metinlerin g&uuml;&ccedil;l&uuml;kleri; bu bakımdan doğal se&ccedil;im veya evrim teorisi ve benzerleri, g&ouml;r&uuml;n&uuml;şte Kitab-ı Mukaddes&rsquo;in yaratılış alanındaki en temel &ouml;ğretilerini ve Kitab-ı Mukaddes&rsquo;in itibarını m&uuml;nakaşaya a&ccedil;ıyordu.</p>\n\n<p>\n	&Ouml;te yandan, r&ouml;nesanstan sonra, &ouml;zellikle de Kitab-ı Mukaddes&rsquo;in Avrupa dillerine terc&uuml;mesi, bu metinlere &acirc;şinalığın kitlesellik kazanması, modern araştırma y&ouml;nteminin yaygınlaşması, kutsal metinlerin &ldquo;&uuml;st tenkit&rdquo; adı altında &uuml;slup ve i&ccedil;eriklerinin analize tabi tutulması ve bu metinlerdeki uyumsuz kısımların ortaya &ccedil;ıkarılması ile birlikte vahiy metinleri hakkındaki en temel varsayım, yani Tanrı&rsquo;nın ve peygamberin s&ouml;z&uuml;n&uuml;n her t&uuml;rl&uuml; tutarsızlıktan ve ger&ccedil;eğe aykırılıktan uzak olduğu d&uuml;ş&uuml;ncesi m&uuml;şk&uuml;l duruma d&uuml;şt&uuml;.</p>\n\n<p>\n	Bu sorunlarla karşılaşıldığında, kimisi dinin diliyle ciddi bi&ccedil;imde irtibatlı veya ona etki etmiş birtakım g&ouml;r&uuml;şler zuhur etti:</p>\n\n<p>\n	a) Bazıları, geleneksel Protestanlar gibi evrim ve benzeri fikirleri ger&ccedil;eklik olarak değil, sadece teori kabul ettiler. Bunun yanısıra Kitab-ı Mukaddes&rsquo;in eleştirel incelemelerini de reddettiler.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	b) Katolik gelenek&ccedil;iler, Kitab-ı Mu&shy;kaddes&rsquo;in mecaz ve kinaye anlamının ve yorum dilinin gelişmesini kabullenmişlerdi. Altı g&uuml;nde yaratılmayı, jeolojideki d&ouml;nemlere yoruyorlardı. Onlara g&ouml;re, her ne kadar insanın &ouml;zellikli yaratılışı sadece vahyin yardımıyla bilinebilecek gizli bir hakikat idiyse de evrime ilişkin bilimsel ger&ccedil;ekler kabul edilebilirdi. İnsanın eşsiz bir atasının varolduğu bilgisi, bilimsel doğrulama ve dayanağın konusu yapılamazdı. &Ccedil;&uuml;nk&uuml; insanın ruhu değil sadece bedeni paleontolojinin araştırma konusu olabilirdi. Bunlara g&ouml;re &Acirc;dem&rsquo;in ortaya &ccedil;ıkış &ouml;yk&uuml;s&uuml;n&uuml;n tamamen temsili ve kinayeli anlatılması yahut b&uuml;t&uuml;n&uuml;yle hakiki ve z&acirc;hiri anlama gelmesi gerekmezdi. Bilakis temsili tarih (allegorical history) sayılması, yani ger&ccedil;ekte meydana gelmiş, ama ger&ccedil;ekleştiği bi&ccedil;imden farklı anlatılmış olaylarla ilgili hik&acirc;ye kabul edilmesi daha yerinde olurdu.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	c) Fakat modernistler, gelenek&ccedil;ilerin aksine, Kitab-ı Mukaddes&rsquo;i Tanrı&rsquo;nın doğrudan vahyi değil, yalnızca beşeri bir kitap g&ouml;r&uuml;yordu. Onlar a&ccedil;ısından Kitab-ı Mukaddes, ilham verse de ilham edilmiş bir kitap değildi. Onların g&ouml;r&uuml;ş&uuml;ne g&ouml;re Yaratılış b&ouml;l&uuml;m&uuml;n&uuml;n ilk babları, insanın Tanrı&rsquo;ya g&uuml;venmesi bahsindeki din&icirc; inan&ccedil;ların şiirsel beyanı ve d&uuml;nyada daha g&uuml;zel ve daha hayırlı bir d&uuml;zen ve intizam kurulmasının edebi ifadesi telakki edilmeliydi. İlk reform taraftarlarından Amerikalı yenilik&ccedil;i dinadamı Henry Ward Beecher (1813-1887) eserlerinden birinde ş&ouml;yle der: &ldquo;Jeolojik araştırmalar, Tanrı&rsquo;nın maddi d&uuml;nyada gizli ve uzun zamandır saklı kalmış vahyinin ge&ccedil;mişindeki sırları a&ccedil;ığa &ccedil;ıkarmıştır.&rdquo; Amerikalı ilahiyat&ccedil;ı Lyman Abbott (1835-1922) Evrimci Bir İlahiyat&ccedil;ı isimli kitabında Kitab-ı Mukaddes&rsquo;i, kendi zamanlarının &ccedil;ocuğu olan ve yavaş yavaş ve kemale ermemiş bi&ccedil;imde hakikati anlayabilen insanların i&ccedil; d&uuml;nyasında din&icirc; basiretin y&uuml;kselişinin g&ouml;stergesi sayar.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Bu yaklaşım, Kitab-ı Mukaddes&rsquo;in nassını tahlilde tarihsel ve edebi araştırmaların nesnel y&ouml;ntemlerini g&ouml;z&ouml;n&uuml;nde bulundurarak, geleneksel bakımdan Musa&rsquo;ya (a) ait Ahd-i Atik&rsquo;in ilk beş kitabının birka&ccedil; rivayetin toplamı ve değişik zamanlara ait olduğu, bu b&ouml;l&uuml;mlerden bir kısmının da Babil esareti &ccedil;ağında, yani Musa&rsquo;dan sekizy&uuml;z yıl sonra kaleme alındığı sonucunu &ccedil;ıkaracak kadar ileriye gitti ve bu durumu kabul etti.</p>\n\n<p>\n	Yuhanna İncili&rsquo;nin benzer bir analizi ve &uuml;slup, tarz ve muhteva bakımından diğer İncillerden farklılıkları, araştırmacıları, onu, &ccedil;armıha gerilmesinden[!] yarım y&uuml;zyıldan fazla bir zaman sonra yazılmış Mesih&rsquo;in hayat hik&acirc;yesi saymaya g&ouml;t&uuml;rd&uuml;. Bu y&ouml;nler dikkate alındığında Kitab-ı Mukaddes&rsquo;e yeni bakıştaki standart yansımalar, kutsal metinlerin, kendi zamanlarının kabulleri ve ger&ccedil;eklerinden yararlanmış ve bunları epey miktarda efsane ile birleştirip kaleme almış sıradan insanların yazıları olduğu tarafa odaklanmıştır.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	David Strauss, İsa&rsquo;nın Hayatı kitabında (1835) akılcılaştırmak i&ccedil;in İncil&rsquo;in &ouml;yk&uuml;lerini bir kenara bıraktı ve onları a&ccedil;ık&ccedil;a &uuml;retilmiş kıssalar kabul etti. Strauss&rsquo;un İncil&rsquo;in bazı &ouml;yk&uuml;lerini reddetme girişimi, Ahd-i Cedid&rsquo;in &ccedil;eşitli kitaplarının tarihini ve onların yazarlarını inceleme meselesini g&uuml;ndeme getirdi, bundan sonra da eleştiriler devam etti.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	D&uuml;nyanın diğer k&uuml;lt&uuml;rleri ve dinleriyle ilgili mitolojik kanıtlar, onlara kutsal metinler i&ccedil;in bir t&uuml;r mukayese stratejisi resmetti. Bruno Bauer 1840 yılında, ikinci y&uuml;zyılın başındaki Hıristiyanlığı, Stoacı felsefe ile Yahudiliğin karışımı olarak adlandırdı. Sonraları Frazer, Altın Dal&rsquo;da şu iddiayı dile getirdi: Dinin k&ouml;keni b&uuml;y&uuml; ayinleridir. Daha sonra Robertson 1900 yılında Hıristiyanlık ve Mitoloji&rsquo;de aynı fikri dile getirdi.</p>\n\n<p>\n	d) Sonu&ccedil; itibariyle ondokuzuncu y&uuml;zyılın sonlarında Protestan d&uuml;ş&uuml;nce sahasında, orta seviyede gelenek&ccedil;i ve yenilik&ccedil;i olan teolojik liberalizm egemenliğini kurdu ve adımlarını bilimsel delillerle tamamen uyum i&ccedil;inde attı. Alman d&uuml;ş&uuml;n&uuml;r Schleiermacher (1768&ndash;1834), &ldquo;din&icirc; tecr&uuml;be&rdquo; teorisini dinin cevheri ve esası olarak g&ouml;sterdi. Sıkı bir dindar olan Schleiermacher, yıllarca Berlin&rsquo;de Gen&ccedil; Romantikler Derneği&rsquo;ne devam etti. Fakat yeni neslin dine olumsuz bakışından acı duyuyordu. Bununla birlikte Kitab-ı Mukaddes&rsquo;in i&ccedil;eriğinin ve bu dinin inan&ccedil;ları, ibadetleri ve geleneklerinin hi&ccedil;bir şekilde insanın aklına ve anlayışına ve bilimsel ger&ccedil;eklere uymadığı ger&ccedil;eğini de gayet iyi hissediyordu. Buna ilaveten, Hume ve Kant gibi filozofların eleştirilerinin, din&icirc; inan&ccedil;ların teorik temellerini m&uuml;şk&uuml;l duruma d&uuml;ş&uuml;rd&uuml;ğ&uuml;n&uuml; de g&ouml;r&uuml;yordu. Bu sebeple kendi varsayımına g&ouml;re temeli mutedil ilahiyat veya teolojik liberalizm (theological liberalism) olan yeni bir tasarım ortaya attı ve dinin mahiyetine ilişkin yeni bir yorum getirdi.</p>\n\n<p>\n	Schleiermacher, dindarlığın temelini ne vahyin &ouml;ğretileri, ne akıl, ne inan&ccedil;lar, ne resmi akaid, hatta ne de Kant&rsquo;ın ahlaki iradesi değil, bilakis yaşayan tecr&uuml;benin konusu olan din&icirc; uyanışın (religious awareness) kendisi saydı.</p>\n\n<p>\n	Bu konuda iki kitap yazdı. Birinci kitap, Din Hakkında, din veya dindarlığın teorik işlev ve fikirlerden, ama aynı zamanda onunla birlikte olabilen fiiller ve eylemlerden ayrı olduğunu vurguluyordu. Ona g&ouml;re din, ne d&uuml;ş&uuml;nce yolu, ne inan&ccedil;lar topluluğu, ne ibadetler ve şiarlar topluluğu ve dindarlık, ne de d&uuml;ş&uuml;nce ve irade işi değil, bilakis dini &ouml;z&uuml;, s&ouml;zkonusu tecr&uuml;be ve hissiyattı.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> Dindarlık ne akide, ne de ahlaki ilke olduğuna, aksine bir t&uuml;r his ve vasıtasız tatma olduğuna g&ouml;re, &ouml;yleyse onu tavsifle tanımak m&uuml;mk&uuml;n değildir. Bilakis sadece keşif yoluyla kişinin varlığında algılayabileceği bir şeydir ve din&icirc; uyanış duygularda gelişir, d&uuml;ş&uuml;nceyle değil.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> Coplestone da Schleiermacher&rsquo;in teorisini ş&ouml;yle aktarır: Dinin esası ne d&uuml;ş&uuml;nce, ne de eylemdir, aksine g&ouml;zlem ve hissetmedir. Din, k&acirc;inatı g&ouml;zlemlemenin ardındadır... Evren, Schleiermacher&rsquo;in kullandığı anlamda u&ccedil;suz bucaksız ilahi hakikattir. Bu sebeple din onun nazarında, &ouml;z&uuml; itibariyle veya temelde, ilahi bir iş olan işte bu u&ccedil;suz bucaksızlığa dayalı hissiyattır.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	İkinci kitabında, yani Hıristiyan İnan&ccedil;&rsquo;ta, dinin ne bilgi, ne de fiil, aksine duyguları inceltme veya aracısız bilin&ccedil; olduğuna dayalı kendi teorisini vurgulayarak<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> konuyu ş&ouml;yle vazetmiştir: Dindarlık eğer aracısız irtibat, d&uuml;ş&uuml;nce ve eylemle bağlantısızlık ise sınırsızlıkla birlikte demektir. &Ouml;yleyse din&icirc; inan&ccedil; nasıl değerlendirme konusu yapılabilir ve bu durumda esas itibariyle teoloji ilmi m&uuml;mk&uuml;n m&uuml;d&uuml;r?</p>\n\n<p>\n	O, metotlu teolojinin, topluma egemen &ouml;ğretileri d&uuml;zene sokan bir bilim olduğunu kabul etti. Ama o &ouml;ğretilerin inan&ccedil; topluluğu olduğunu kabule yanaşmadı. Tam tersine bu &ouml;ğretilerin, o toplumdaki din&icirc; duyguları ifade bi&ccedil;imi olduğunu a&ccedil;ıkladı. Hıristiyan &ouml;ğretileri, dile getirilen din&icirc; duyguların bir &ouml;nermesiydi.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Ninian Smart, İnsan T&uuml;r&uuml;n&uuml;n Din&icirc; Tecr&uuml;besi&rsquo;nde ş&ouml;yle yazar: &ldquo;Schleiermacher, din&icirc; tecr&uuml;beye kalpte ve din&icirc; d&uuml;ş&uuml;ncenin ekseninde yer verdi.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Schleiermacher, din&icirc; duyguların dille ifadeden bağımsız ve ona &ouml;ncelikli olduğu iddiasını izah amacıyla, din&icirc; dil ve onun din&icirc; tecr&uuml;beyle ilişkisi babında, kendisinden sonra tarih ve felsefeye en son yaklaşımların &ccedil;oğunu doğuran teoriye y&ouml;nelir.</p>\n\n<p>\n	Din&icirc; dil, onun a&ccedil;ısından, h&uuml;k&uuml;m vermek veya bir iddia &ouml;ne s&uuml;rmek i&ccedil;in kullanılamaz. Bir diğer ifadeyle, din&icirc; &ouml;nermelerin tabiat &ouml;tesi iddiaları yoktur, aksine sırf ifade (expression) işlevleri vardır. Din&icirc; dil, bir dine has toplumun kendine &ouml;zg&uuml; dindarlığının billurlaşması, mutlak bağımlılık hissiyatının veya din&icirc; uyanışın dışa vurulması ve ifade edilmesidir. Bu y&ouml;nden epistemik anlamı yoktur.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a> Schleiermacher&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re Kitab-ı Mukaddes&rsquo;in değeri, yalnızca, İsrailoğulları ve Mesih&rsquo;in din&icirc; tecr&uuml;beleri, halleri ve ilk m&uuml;minlerin başından ge&ccedil;enleri aktarmasındadır.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	Tony Lane ş&ouml;yle yazar: Schleiermacher&rsquo;in dine yaklaşımı b&uuml;t&uuml;n&uuml;yle yepyeni bir yaklaşımdır. Z&uuml;hd bakışına dayanarak, tecr&uuml;be edilip hissedilebilecek dine ihtiya&ccedil; konusuna inancı o kadar vurguladı ve &uuml;zerinde durdu ki din yalnızca hissiyat ve tecr&uuml;beye indirgenmiş oldu. Schleiermacher a&ccedil;ısından... dinin mihrabına y&uuml;r&uuml;mek isteyen herkes &ouml;ğretileri reddetmelidir... Schleiermacher&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re dindarlığın cevheri bilmek ve pratiğe d&ouml;kmek değil, mutlak anlamda Tanrı&rsquo;ya yaslanma bilinci veya başka bir ifadeyle Tanrı&rsquo;yla irtibatta olmaktır. Hıristiyan &ouml;ğretileri, Hıristiyanlığın din&icirc; duygularının teoloji formunda ifade edilmiş halidir.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	Schleiermacher&rsquo;in teorisine g&ouml;re iki din&icirc; dil t&uuml;r&uuml; birbirinden ayırt edilebilir: Biri, din&icirc; duygunun kendiliğinden ortaya &ccedil;ıkışının yansıması olan temel veya asli ve doğal din&icirc; dildir. Bu doğal ifadelerin pratiğe d&ouml;k&uuml;lmesi, duygusal hallerin tavsifi olmayan, hatta aksine din&icirc; hissiyatın yansıması olan gayri ihtiyari feryat ve işaretlerin pratiğe d&ouml;k&uuml;lmesi gibidir. İkinci t&uuml;r, doğrudan değil, sınırları kısıtlanarak ve mukayese ile kendi aidiyetini g&ouml;steren mecazi ifadedir. Mecazi ifadeler her ne kadar daha fazla teorik boyuta sahip olsa da bu vasıfla itibarları sadece doğal ifadelerin genişlemesi y&ouml;n&uuml;ndendir.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	Bu şekilde kendi dil teorisini g&ouml;sterirken din&icirc; dili, g&ouml;r&uuml;ş a&ccedil;ıklama, hik&acirc;ye etme ve bir iddia &ouml;ne s&uuml;rmek i&ccedil;in kullanılan, soru sorma ve izah talebi anında ortaya &ccedil;ıkan dilin aksine her t&uuml;rl&uuml; soruyla karşılaşmaktan korunmuş dışa vurum dili olarak g&ouml;rmeye &ccedil;alıştı.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	Deruni hissiyatla ve kalpten dinin kimliğini yorumlayarak da romantik halkanın sanat&ccedil;ılarına şunu s&ouml;ylemeye &ccedil;alıştı: Din&icirc; hayatın hakiki ruhu sizin yitiğinizdir ve zarif ruhunuzla ahenkli olan şeydir; sırtınızı d&ouml;nd&uuml;ğ&uuml;n&uuml;z din&icirc; inan&ccedil; ve ameller ise dinin kabuğu ve postudur ve &ouml;nemsizdir. &Ouml;te yandan bu y&ouml;ntemle aydınlanma hareketinin din&icirc; inanca y&ouml;nelik eleştirilerinin, &ouml;zellikle de Hume ve Kant&rsquo;ın teorik metafiziğe tenkitlerinin dinin ger&ccedil;ek tezah&uuml;rleri konusunda kullanılamayacağını ispatlamaya &ccedil;alıştı. Din bir duygu &ccedil;eşididir, hissiyat ve sezgi (intuition) kategorisindendir. Din, b&uuml;t&uuml;n d&uuml;ş&uuml;ncelere &ouml;nceliği bulunan ve onlardan bağımsız olan hissiyat kabul edildiğinde inan&ccedil;la veya amelle karıştırılmamalıdır ve modern bilimin kazanımları veya bilimde her alanda yaşanan gelişmeler asla onunla &ccedil;atışamaz. Din, insanın tecr&uuml;besinde bağımsız bir an; akli ve ahlaki eleştirilerin erişiminden uzakta ve onların karşısında yıkılmaz y&uuml;ksek bir kuledir. &Ccedil;&uuml;nk&uuml; dinin kararg&acirc;hı, fikr&icirc; tartışmaların sahası değil, kalbin en saklı k&ouml;şesidir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Schleiermacher&rsquo;in din&icirc; tecr&uuml;be geleneği, ondan sonra William James&rsquo;in<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> pragmatist yaklaşımlarında, Kierkegaard&rsquo;ın (1813-1885) egzistansiyalist iman akımında ve Rudolf Otto&rsquo;nun (1866-1938) duygusal-hissiyat eğiliminde yaygınlaştı.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a></p>\n\n<p>\n	<strong>Eleştiri ve İnceleme</strong></p>\n\n<p>\n	G&ouml;zlemlendiği gibi, zikredilen g&ouml;r&uuml;şlerin her biri, ister dini savunma tarafını tutup bilimsel teorileri veya Kitab-ı Mukaddes&rsquo;e ilişkin eleştirileri reddetmeye y&ouml;nelen veya din&icirc; dilin gelişmesine ve metinlerin anlam alanlarının sayısının artmasına inananlar olsun, ister bilimin tarafını tutup metinlerin linguistik yapısını bir kenara atan veya dinin kimliğini insanın i&ccedil; d&uuml;nyasında bireysel hissiyat boyutunda g&ouml;ren din&icirc; uyanış yaklaşımı olsun din&icirc; metinlerin linguistik suretini itibar kaybı derecesinde g&ouml;rm&uuml;şlerdir ve batının, bu k&uuml;lt&uuml;r&uuml;n kendine &ouml;zg&uuml; g&uuml;&ccedil;l&uuml;klerini kaldırma y&ouml;n&uuml;ndeki din&icirc; d&uuml;ş&uuml;nce havzasına ait t&uuml;m yaklaşımları, ka&ccedil;ınılmaz bi&ccedil;imde adeta başka g&uuml;&ccedil;l&uuml;klerin başlangıcı olmuştur. Burada bu g&ouml;r&uuml;şlerden biri konusunda, yani g&uuml;n&uuml;m&uuml;zde de az &ccedil;ok yaygın olan &ldquo;din&icirc; tecr&uuml;be&rdquo; &uuml;zerine daha fazla d&uuml;ş&uuml;nmek amacıyla biraz duracağız.</p>\n\n<p>\n	Anlaşıldığı &uuml;zere, Schleiermacher aydınlanma &ccedil;ağının dine saldırılarıyla y&uuml;zy&uuml;ze gelindiği bir sırada din&icirc; geleneği ihyaya koyuldu. Dindarlığı, bilgi ve pratikle ilişkisiz, d&uuml;ş&uuml;nce formunda da ifade edilebilecek ama d&uuml;ş&uuml;ncenin varetmediği deruni hissiyat &ccedil;eşidi olarak yorumladı.</p>\n\n<p>\n	Schleiermacher&rsquo;in bakışı &uuml;&ccedil; temel varsayıma dayanır: Birincisi, kavramlar ve inan&ccedil;lardan tamamen bağımsız din&icirc; bilin&ccedil; veya tecr&uuml;bedir. İkincisi, o anın tavsifi, sonsuz hissiyatın veya mutlaka bağlılığın bilinci olduğunu s&ouml;ylememizdir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, din&icirc; dil ve &ouml;ğretilerin, varlık hakkındaki h&uuml;k&uuml;m ve iddiaların değil, bu hissiyat veya bilincin doğal ve kendiliğinden ortaya &ccedil;ıkan ifade bi&ccedil;imlerinin yayılması demek olduğudur.</p>\n\n<p>\n	Ama acaba bu varsayımlar başarıya yakın mıdır ve dini, muhaliflerin ezici eleştirilerinden kurtaran Schleiermacher&rsquo;in ide&rsquo;sini ge&ccedil;erli kılabilir mi? &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki şu noktalar, Schleiermacher&rsquo;in g&ouml;z&uuml;yle bakıldığında boşlukta kalmış ve cevapsız bırakılmıştır: &Ouml;ncelikle, birinci varsayımdan maksat, dindarlığın ortak &ouml;ğesinin pre-linguistik ve pre-teorik i&ccedil;sel bilin&ccedil; anı olduğu, bu y&uuml;zden de bir başka şeyi referans alamayacağı meselesinin ispatıdır. İkinci varsayım, o hissiyata aidiyete işaret etmekte ve egonun, tam bir ilişki ve varoluşsal bağımlılık olan onunla ilişkisini a&ccedil;ıklamaktadır. Fakat bu iki varsayım nasıl biraraya getirilebilir? Eğer din&icirc; tecr&uuml;benin ayırt edici anını tanımak i&ccedil;in bağımlılık kavramı ve evren olarak adlandırdığımız t&uuml;m sebepler zincirinin daha kapsayıcı bir g&uuml;ce bağlı ve ondan ayrı olduğu d&uuml;ş&uuml;ncesi lazımsa bu durumda tecr&uuml;benin d&uuml;ş&uuml;nce ve dilden bağımsız olduğu nasıl s&ouml;ylenebilir?<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	İkincisi, din&icirc; tecr&uuml;benin ger&ccedil;ekleşmesi ve din&icirc; bilin&ccedil; anı tercihe bağlı bir şey midir, yoksa insanın iradesinin dışında mıdır? Bilin&ccedil; anını iradeye bağlı bir şey saymanın icabı, bir dizi kavramsal tasavvurla, zihinsel ve ruhsal hazırlıklarla onu beklemeye koyulmaktır; bu da Schleiermacher&rsquo;in g&ouml;r&uuml;ş&uuml;ne aykırıdır. Eğer din&icirc; bilin&ccedil; anının iradenin dışında bir şey olduğunu s&ouml;ylersek bu durumda da Schleiermacher&rsquo;in &ccedil;ağırdığı hi&ccedil;bir din&icirc; davetin anlamı kalmayacaktır.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Schleiermacher&rsquo;in teorisi, din&icirc; bilincin ve deruni hissiyatın ayırt edici anının b&uuml;t&uuml;n&uuml;yle şahsi bir şey mi olduğu, yoksa t&uuml;r değeri mi bulunduğu sorusuyla karşı karşıyadır. A&ccedil;ıktır ki bu vasıtasız fenomen, ger&ccedil;ekleştiği varsayımıyla, yalnızca onu algılayan i&ccedil;in g&ouml;zlemlenebilir bir şeydir ve başkaları i&ccedil;in hi&ccedil;bir şekilde itibarı yoktur. Fakat bu mevzu, din meselesinde, geride din i&ccedil;in temel ve dayanak bırakmayacak kapsayıcı bir g&ouml;receciliğe yola&ccedil;acaktır. Soruyu sormanın tam yeridir: Bu vasıfla, dini, bireylerin hissiyat derecesine indirgeyen Schleiermacher&rsquo;in g&ouml;r&uuml;ş&uuml;n&uuml;n, onu ahlak yoluyla ayağa kaldıran Kant&rsquo;ın g&ouml;r&uuml;ş&uuml;nden ne &uuml;st&uuml;nl&uuml;ğ&uuml; vardır? Başka bir ifadeyle, din&icirc; tecr&uuml;benin adı, kendi i&ccedil;inde darmadağınık ve &ccedil;atışan t&uuml;m d&uuml;ş&uuml;nceleri teyit eden ve ondan başka ger&ccedil;ek dini belirginleştirmek ve tanımak i&ccedil;in geride hi&ccedil;bir kriter ve dayanak bırakmayan perde oldu.</p>\n\n<p>\n	Proudfoot ş&ouml;yle yazar: &ldquo;Tarihsel araştırmalar ve &ouml;nemli metinlerin terc&uuml;mesiyle putperest ve eski din&icirc; gelenekler hakkında yeni kanıtlar ele ge&ccedil;ince ondokuzuncu asırda din branşındaki &uuml;niversite &ouml;ğrencileri, tanrılar hakkındaki rivayet ve efsaneleri tarih veya akaid olarak değil, bilakis din&icirc; tecr&uuml;beye &ouml;zg&uuml; şekillerin tecellisi olarak m&uuml;talaa ettiler. Kadim, doğulu, pagan mitolojiler ve ibadetleri b&acirc;tıl &ouml;ğretiler veya gayri ahlaki davranış olarak g&ouml;rm&uuml;yorlardı. Aksine, onları, her biri aslında umumun elinde olan din&icirc; tecr&uuml;benin bir boyutunu belirgin bi&ccedil;imde g&ouml;steren din&icirc; hayata &ouml;zg&uuml; şekillerin ifadesi kabul ediyorlardı.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml;s&uuml;, anlaşıldığı kadarıyla Schleiermacher, bir y&ouml;ntem ve yol olan din kavramı ile şahsi ve deruni bir şey olan dindarlığı birleştirip karıştırmıştır.</p>\n\n<p>\n	<strong>Din&icirc; Tecr&uuml;benin Linguistik Bakışa&ccedil;ısının Eleştirisi</strong></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi Schleiermacher&rsquo;in &uuml;&ccedil;&uuml;nc&uuml; varsayımında maksat, din&icirc; bilincin din&icirc; toplumun diliyle irtibatını izah idi. Onun inancına g&ouml;re temel din&icirc; dil, sesin doğrudan ve aracısız g&ouml;stergelerdeki deruni hallerinin doğal ve kendiliğinden ifadelerinin a&ccedil;ılımıdır. Bu ifadeyi doğal bulmak, onun s&ouml;zleşmeyle olduğunun ink&acirc;rı, sonu&ccedil; itibariyle de din&icirc; bilin&ccedil; ile linguistik ifade arasındaki ilişkinin k&uuml;lt&uuml;rel etkilerden ve delillendirilmiş d&uuml;ş&uuml;nceden bağımsız olduğu anlamına gelmektedir.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a> Bir diğer ifadeyle bu mesele, vahiy ve Kitab-ı Mukaddes konusunda, modern bilimin kanıtlarıyla karşılaşıldığında onları kabul etmek &uuml;zere kavramların yeniden g&ouml;zden ge&ccedil;irildiği mutedil ilahiyat d&uuml;ş&uuml;ncesinin temelini attı. Bu bakışa&ccedil;ısında vahyi ink&acirc;r etmek yerine ona yeni bir anlam y&uuml;klendi: Tanrı vahiy g&ouml;ndermiştir ama masum bir k&acirc;tibin yazıya ge&ccedil;mesi şeklinde değil, bilakis Mesih&rsquo;in ve İsrailoğulları peygamberlerinin hayatında bizzat hazır bulunarak. Bu durumda Kitab-ı Mukaddes doğrudan vahiy ve ilahi n&uuml;zul değildir, tam tersine b&uuml;t&uuml;n&uuml;yle beşeri bir yazı ve beşeri haller ve tecr&uuml;beler aynasına vahyin yansımasına dair insanın kanıtıdır.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	Din&icirc; dili dışa vurum kabul etmek, sadece yansıma saymak ve deruni hissiyat kabul etmek ve ikinci d&ouml;nem Wittgenstein ve pozitivistlerin g&ouml;r&uuml;ş&uuml;ne tam denk, din&icirc; dil ile bilim ve felsefenin h&uuml;k&uuml;mleri arasındaki &ccedil;atışmayı ortadan kaldırmak i&ccedil;in evren hakkındaki her t&uuml;rl&uuml; yargıdan uzak g&ouml;rmek onu epistemik, ontolojik ve semantik himayeden mahrum etmek demektir. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki bu gere&ccedil;ler, Schleiermacher&rsquo;in a&ccedil;ıklamanın peşine d&uuml;şt&uuml;ğ&uuml; varlığın sonsuz odağına bağlılık hissiyatının bakışa&ccedil;ısı ile uyuşacaktır.</p>\n\n<p>\n	Schleiermacher, bilimsel veya felsefi beyanların doğru ya da yanlış olmaları anlamında din&icirc; beyanların doğruluk ve yanlışlık i&ccedil;ermediğini d&uuml;ş&uuml;nmekte ve varlık &acirc;lemi hakkında bize bir şey s&ouml;ylemediğini kabul etmektedir. Ama bu vasfa rağmen onların mantıksal uyum ve din&icirc; bilinci ifadedeki yeterlilikleri sebebiyle değerlendirilebileceklerine inanır. Bundan dolayı b&ouml;yle değerlendirmeleri kabul etmenin, bu ifadelerin mantıksal yapılara sahip ve din&icirc; bilincin anlamın bir par&ccedil;ası olduğu anlamına geldiğini itiraf etmek gerekir.<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	Vahyi ve kitabı tefsir ederken mutedil yaklaşımın, din&icirc; hayatın tarihi ve İbrahim&icirc; peygamberlerin geleneği boyunca s&uuml;ren geleneksel bakışa&ccedil;ısına aykırı olduğu noktası da dikkatten ka&ccedil;ırılmamalıdır. Hıristiyanlık ve Yahudilik d&uuml;nyasındaki mevcut kutsal din&icirc; metinlerin İsrailoğullarının b&uuml;y&uuml;k peygamberlerine nazil olmuş vahyin aynısı olmadığı, bilakis bu kavmin din tarihine ait, zaman zaman Musa (a), İsa (a) ve diğer İsrailoğulları peygamberlerinin s&ouml;zlerini ve mesajlarını yansıtan birikim olduğu konusunda tabii ki biz de Schleiermacher gibi d&uuml;ş&uuml;n&uuml;yoruz. Fakat ilahi peygamberlerin, Allah&rsquo;a yaklaştırmak ve &acirc;lemin mukaddes sahasıyla insanın manevi irtibatını kurmak amacıyla ahaliye kılavuzluk etmek i&ccedil;in vahiy yoluyla ilahi risalet ve mesajı taşıdıkları ger&ccedil;eğinde teredd&uuml;de mahal yoktur. Schleiermacher ve benzerlerinin b&uuml;t&uuml;n sorunu, mevcut Yahudi-Hıristiyan kutsal kitapların, varlığı ve insanın arzu edilen kemale ulaşma y&ouml;n&uuml;nde hayatını ve yazgısını izah i&ccedil;in a&ccedil;ık bir bakış a&ccedil;ısından yoksun olması noktasında gizlidir. Bu y&uuml;zden bu dinlerden intihal yapanlar mecburen geri adım atmış ve din&icirc; &ouml;nermelerin tavsif ve izah taşıdığı iddialarını geri almışlardır.</p>\n\n<p style=\"margin-left:2.85pt;\">\n	<strong>3.&nbsp; Felsefi Hermen&ouml;tik ve T&uuml;m Anlayışlara Yorum-Dil Boyutu Kazandırmak</strong></p>\n\n<p>\n	&Ccedil;ağdaş tarihte, r&ouml;nesanstan sonra zuhur etmiş ve batıda dinin dili alanında yeni bir istikametin ortaya &ccedil;ıkmasında bariz etkisi olmuş dikkat &ccedil;ekici ve iz bırakan gelişmelerden bir diğeri &ldquo;hermen&ouml;tik&rdquo;tir. Hermen&ouml;tik, &ouml;z&uuml; itibariyle, din&icirc; metinlerin anlaşılmasında ve ilgi alanında bir din&icirc; dil g&ouml;r&uuml;ş&uuml; sunan linguistik boyut taşır. Şimdi zorunluluk &ouml;l&ccedil;&uuml;s&uuml;nce ve bu kitabın kapasitesi kadarıyla bu konuya bir g&ouml;z atacağız.</p>\n\n<p>\n	Kitab-ı Mukaddes&rsquo;i yorumlama konumunda hermen&ouml;tik bilimi veya teolojik hermen&ouml;tik, hermen&ouml;tik kelimesinin en eski, muhtemelen modern zamanlarda bile h&acirc;l&acirc; en yaygın anlamının Kitab-ı Mukaddes&rsquo;i yorumlama ilkeleri olduğuna işaret eder.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a> Bu kelime onyedinci y&uuml;zyılda, Katolik kilisenin h&uuml;k&uuml;m merci olmasına sırt &ccedil;eviren ve kutsal metinleri yorumlamanın &ouml;l&ccedil;&uuml;t&uuml;n&uuml; bulmanın ardına d&uuml;şen Protestan okul i&ccedil;in Kitab-ı Mukaddes&rsquo;in doğru anlaşılmasının ilkeleri ve kurallarına ihtiya&ccedil; zorunluluk haline geldiği sırada kullanıldı.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a> Hermen&ouml;tik bilimi, bu anlamda, herşeyden daha &ccedil;ok yorumun metodolojisi, bir y&ouml;ntem t&uuml;r&uuml; ve kutsal kitapları yorumlamak i&ccedil;in mantık h&uuml;km&uuml;ndeydi. Bu esasa g&ouml;re Danhauer (1654) eserini teolojik hermen&ouml;tik veya kutsal metinleri yorumlama y&ouml;ntemi olarak adlandırdı.<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a> Hermen&ouml;tikin bu anlamı, Schleiermacher, Wilhelm Dilthey, Emilio Betti ve Eric Hirsch&rsquo;in temsilcileri kabul edilebilecek bir g&ouml;r&uuml;ş yelpazesini i&ccedil;erir.</p>\n\n<p>\n	Schleiermacher hermen&ouml;tikte, din&icirc; metinlerin yorumunda yeni bir g&ouml;r&uuml;ş ve değişimin başlangıcı olan yeni bir hareket başlattı. Geleneksel g&ouml;r&uuml;şte metni anlamanın s&uuml;reci doğal bir iş telakki edilirdi, lafızlar anlamın s&ouml;zc&uuml;leriydi ve anlamak i&ccedil;in dili bilmekten ve dilbilgisi kurallarından başkasına ihtiya&ccedil; yoktu. O da sadece hermen&ouml;tik tekniği ve yorumlama y&ouml;nteminin yardım rol&uuml;n&uuml; oynayacağı metnin kapalı yerlerinde. Fakat ondokuzuncu y&uuml;zyılın romantizminden etkilenip yanlış anlamayı bir ilke kabul eden ve onu, anlamanın b&uuml;t&uuml;n aşamalarına uygulayan Schleiermacher, yorumlamanın t&uuml;m aşamalarında anlama teorisi olan kendi hermen&ouml;tiğine, s&ouml;zl&uuml; veya yazılı bir c&uuml;mlenin nasıl anlaşılacağı sorusuyla başladı.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a> Dolayısıyla Schleiermacher&rsquo;in getirdiği yenilik, metni yorumlamanın mahiyeti ve anlaşılmasına hermen&ouml;tik bahisleri k&uuml;mesinde yer vermesiydi.</p>\n\n<p>\n	Onun bakışa&ccedil;ısına g&ouml;re, anlamak, konuşan ve dinleyen arasında diyalog ve s&ouml;yleşinin bir t&uuml;r&uuml;yd&uuml;, diyalektik ve referans olma &ouml;zelliğine sahipti; anlama, bir t&uuml;r yeniden inşa (reconstruct) idi ve hermen&ouml;tiğin gayesi de yazarın zihniyetinin yeniden &uuml;retimiydi (reproduce). Schleiermacher&rsquo;in, linguistik bahislerin yanında &ouml;nem taşıyan hermen&ouml;tiğinin &ouml;zellikleri arasında, konuşanın niyetinin &ccedil;ok sayıda anlamın kasdedilmiş olma ihtimali bakımından s&ouml;ze uygulanamaması, metafor ve benzeri gibi, konuşanın muradı alanındaki belirsizlik veya onun tarafından s&ouml;z&uuml;n genişletilmiş kullanımları nedeniyle gramatik yorumu ve linguistik kurallara dayalı (gramatical) tarzı s&ouml;yleyenin maksadına ulaşmak i&ccedil;in yetersiz bulması vardı. Bu y&uuml;zden, zihinsel ve subjektif bir şey olan, tahmin ve &ouml;ng&ouml;r&uuml; (divination) ışığında kolaylaşan psikolojik ve teknik (technical) yorumu g&uuml;ndeme getirdi.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Başka bir deyişle, Schleiermacher&rsquo;in yorum teorisi, onun din&icirc; tecr&uuml;beyi analiziyle ilişki kuruyordu. Din&icirc; dil onun bakışa&ccedil;ısına g&ouml;re kendine &ouml;zg&uuml; bir işleve sahip bulunduğundan, din&icirc; hissiyatın doğal ifadesi ve yansıması olduğundan, basit, bilimsel ve felsefi dilden farklı g&ouml;r&uuml;nd&uuml;ğ&uuml;nden bu dilin yorumunda da diğer dillere ait yaklaşımdan ayrı bir yaklaşım benimsenmeliydi.<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></p>\n\n<p>\n	Schleiermacher&rsquo;in hermen&ouml;tik geleneğinin temeli ve esası, din&icirc; duyguların ifadesi kabul ettiği din&icirc; metinlere dair g&ouml;r&uuml;ş&uuml;ne dayanmaktadır. Bu sebeple din&icirc; metinlerin yorumu, bilimsel hipotezlerin değerlendirilmesi ile tamamen farklı iki yol olacaktır. Bu farklılığın a&ccedil;ıklaması, metnin veya her t&uuml;r beyan ve ifadenin anlaşılmasının yazarla veya yazarın dile getirdiği şeyin doğrudan tecr&uuml;besi ile empatiyi gerektirdiği varsayımına bina edilmiştir.<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	İfadelerin, i&ccedil;inde ger&ccedil;ekleştikleri tarihsel ve sosyal zeminini, aynı zamanda da psikolojik unsuru incelemek i&ccedil;in gramerin iki &ouml;ğesini ortaya atmanın yanısıra, yazarın kimliğini kavramak veya o kimliği tahmin ya da empati s&uuml;reci temelinde yeniden ortaya &ccedil;ıkarmak &uuml;zere kendi hermen&ouml;tiğinin esasını ikinci &ouml;ğeye yerleştirir.</p>\n\n<p>\n	Bir c&uuml;mlede ş&ouml;yle der: &ldquo;Tahmin y&ouml;ntemi, insanın, onun aracılığıyla ve kendini başkasının yerine koyarak doğrudan o şahsı kendisinde bulmaya &ccedil;alışmasıdır.&rdquo;</p>\n\n<p>\n	Ortak insanlığı kabul etmeyi, metnin yazarının ifade ettiği bir tecr&uuml;beye ulaşmak i&ccedil;in yorumcuyu g&uuml;&ccedil;lendirmenin g&uuml;vencesi sayar.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a></p>\n\n<p>\n	A&ccedil;ık&ccedil;a g&ouml;r&uuml;ld&uuml;ğ&uuml; gibi bu c&uuml;mleler, dinin kavramsal metinlerini kendi din&icirc; tecr&uuml;besine dayanarak berraklaştırmış insanların ifadeleri kabul eden asli bakış a&ccedil;ısına g&ouml;re a&ccedil;ıklanmıştır.</p>\n\n<p>\n	<strong>Anlayışların &Ouml;nbilgiler &Uuml;zerine İnşası</strong></p>\n\n<p>\n	Heidegger&rsquo;in hermen&ouml;tiğinin &ouml;nemli konularından biri, her t&uuml;rl&uuml; anlamanın yapının &ouml;n&uuml;ne ge&ccedil;miş olması bahsindeki kendine &ouml;zg&uuml; g&ouml;r&uuml;ş&uuml;d&uuml;r. Bu teori, Heidegger&rsquo;in, felsefenin s&ouml;zc&uuml;s&uuml; Gadamer (&ouml;nyargı) ve Bultmann (&ouml;nbilgi) gibi takip&ccedil;ileri &uuml;zerinde etkili oldu.<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	Heidegger&rsquo;in anlamanın dairesel olmasına dair s&ouml;z&uuml;, anlamanın varoluşsal yapısı ve her yorumcu anlamanın, &ouml;n edinim, &ouml;n g&ouml;r&uuml;ş ve &ouml;n tasavvurdan &ouml;nce olması hakkındaki inancının doğal sonucudur. O, anlamanın halka bi&ccedil;imindeki yapısını dasein&rsquo; ın zamanlı olmasından &ccedil;ıkartır.<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	Heidegger&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re anlama ve yorumun başlangıcı yorumcudur ve yorumcuyla son bulur. Bir eseri veya metni ya da dış d&uuml;nyadaki şeyi anlamanın dairesel mekanizması vardır. Anlamanın başlangıcı biziz ve bu &ouml;ncelikli anlayış, eser veya metinle ya da dış d&uuml;nyadaki şeyle &ouml;l&ccedil;&uuml;l&uuml;r. Bu alışverişte diğer bir anlama, ilk anlamanın ardından bizde şekillenir ve bu iş b&ouml;ylece devam eder gider.<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	Heidegger&rsquo;in, anlamanın mahiyeti, varoluşsal yapısı ve hermen&ouml;tik halkasına ilişkin kendine has analizi, Robert Holub&rsquo;ın ifadesiyle, yazarın metne yerleştirdiği anlamı keşfetmekten ibaret değildir. Bilakis metnin işaret ettiği m&uuml;mk&uuml;n olanı a&ccedil;mak ve g&ouml;stermektir. Aynı şekilde yorum da metne bir &ldquo;yorum ve bağlam&rdquo; y&uuml;klemek veya değer bi&ccedil;mek değil, metin aracılığıyla, evrene dair her zaman &ouml;nce ve &ouml;nde duran anlayışımızda mevcut ve aşik&acirc;r olan bağlılık ve meşguliyetin izahıdır.<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p>\n	Hıristiyanlığın modern teologlarından Bultmann, Heidegger&rsquo;in yoğun etkisi altındaydı ve kutsal kitaplara getirdikleri yorumların felsefi ve teorik &ouml;nc&uuml;llerle bi&ccedil;imlendiğini teslim ediyordu. Bu nedenle her yorumda esas soru sadece bu &ouml;nc&uuml;llerin ne &ouml;l&ccedil;&uuml;de doğru olduklarıydı.<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	<strong>Tarih Zindanına Mahk&ucirc;m İnsan</strong></p>\n\n<p>\n	Heidegger, Varlık ve Zaman&rsquo;da dasein&rsquo; ı, tarihsel (historical) varoluş olarak tanıtır. Ona g&ouml;re tarihsel olmak, arızi bir şey değil, varoluşsal ve &ouml;ze ilişkin bir durumdur.</p>\n\n<p>\n	İnsanın zaman ve tarihle kayıtlı olması esasına g&ouml;re beşerin ortak ve sabit bir doğa ve mahiyeti yoktur. Her insan kendi nitelik ve mahiyetini kendi kararına veya g&uuml;ndelik işlere teslimiyetine bor&ccedil;ludur.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	İnsanoğlunun tarihle kayıtlı olması esasına g&ouml;re, anladığımız herşey, bizim tarihsel d&uuml;nyamıza uygundur ve oradan edinilmiştir. Yorumcu, kendi tarihsel benliğinde yaşar, anlar ve asla başka bir tarihsel d&uuml;nyaya (yazar) adım atamaz.<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></p>\n\n<p>\n	Heidegger&rsquo;in dil meselesinde iki &ccedil;eşit g&ouml;r&uuml;ş&uuml; vardı. &ldquo;Varlık ve Zaman&rdquo;da vurguladığı şey, dili beşeri bir tezah&uuml;r veya varoluşsal vasıf olarak g&ouml;rmek gerektiğidir. Burada dil; ses, kelime ve benzerlerinden &ouml;te bir şeydir. Asıl mesele varlıkla ilişkisinin kavranması olan alametler ve sembollerden kurulu bir d&uuml;zen gibi telakki edilir. Fakat Heidegger&rsquo;in sonraki g&ouml;r&uuml;ş&uuml;nde, dilin onun d&uuml;ş&uuml;ncesinin merkezinde yer almasına ilaveten, dil, standart telakkiden farklı bir anlaşılmayla manayı aydınlatan şeylerin tamamına verilen isim olmuştur. Bu g&ouml;r&uuml;şe g&ouml;re, s&ouml;z&uuml;n anlamı aydınlatması gibi, bir kıta m&uuml;zik veya bir toplumsal yapı da anlamı aydınlatabilir. Bu y&uuml;zden onlar da dildir. Bu bakımdan onun &ldquo;varlığımız dilin t&uuml;r&uuml;ndendir&rdquo;, &ldquo;biz dilde yaşıyoruz&rdquo; vs. gibi diğer c&uuml;mleleri, kendine &ouml;zg&uuml; anlamlarını bulacaktır. Eğer biz hep dilde yaşıyorsak asla dilin &ouml;tesine ge&ccedil;emeyeceğiz ve oradan dile bakamayacağız demektir.<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	G&ouml;zardı edilemeyecek nokta, Heideg&shy;ger&rsquo;in hermen&ouml;tiğinin kesin ve a&ccedil;ık telakkisini g&ouml;stermiş olmasıdır. Onun Varlık ve Zaman&rsquo;daki hermen&ouml;tiği eğer anlamanın ontolojisi ise Varlık ve Zaman&rsquo;dan sonraki yazıları artık ontoloji t&uuml;r&uuml;nden felsefesi bir proje olarak tarif edilemez.</p>\n\n<p>\n	Japon Tezuka&rsquo;nın hermen&ouml;tiğin anlamı &uuml;zerine kendisiyle yaptığı yaptığı r&ouml;portajda Schleiermacher&rsquo;in tanımına değinir ve o temelde hermen&ouml;tiği &ldquo;bir başka insanın dilini, &ouml;zellikle de onun yazı dilini doğru kavrama sanatı&rdquo; şeklinde tarif eder.</p>\n\n<p>\n	Anlaşıldığı &uuml;zere bu tanım, hermen&ouml;tiğin dolaşımdaki tarifine olduk&ccedil;a yakındır ve Varlık ve Zaman kitabının hermen&ouml;tikten anladığından tamamen ayrıdır. Sonraları daha a&ccedil;ık bir ifadeyle ş&ouml;yle diyecektir: Hermen&ouml;tik, yorumun tabiatını ve mahiyetini tanımlamak i&ccedil;in g&ouml;sterilen &ccedil;abadır.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a></p>\n\n<p>\n	Her hal&uuml;karda hermen&ouml;tik, Heidegger&rsquo;in sonraki eserlerinde metnin dili ve yorumuna y&ouml;neliktir. Yorumun bu yeni &ccedil;abasında o, metnin gizli anlamını kavramının peşindedir. Konuşma ve metne ilgisi, başka bir anlamı, d&ouml;nemimizin tanıdık anlamlarından farklı olanı bulabilmek i&ccedil;indir. Bu doğrultuda, Heidegger eski felsefi tartışmaları yorumlarken kelimelerin k&ouml;kenini bulma yoluyla ve onların anlam ufkuna odaklanarak, &ouml;ncekilerin, bug&uuml;n artık farklı anlama gelen kelimeleri kendilerine &ouml;zg&uuml; kavrayışlarından haberdar olmaya &ccedil;alışır. Bu noktayı a&ccedil;ıklarkenki &ouml;rneğinde fiziğin (physis) Yunanca&rsquo;da tabiat değil &ldquo;varlık&rdquo; anlamına gelmesine bakarak, metafiziği &ldquo;varlığın &ouml;tesine ge&ccedil;mek&rdquo; bi&ccedil;iminde tanımlar.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a></p>\n\n<p>\n	Bu d&ouml;ng&uuml;, muhtemelen, hermen&ouml;tiği, anlamanın metodolojisinden anlamanın ontolojisine sevketmenin bir t&uuml;r sapma sayıldığını, temel mesajını unutkanlık potasına attığını ve &ldquo;hakikat&rdquo;e erişebilmenin yolunu a&ccedil;mayacağını anladığını g&ouml;stermektedir. İdesinin, a&ccedil;ıklıkla (openness) tavsifte bir sonu&ccedil; &uuml;retmediği ve metinleri anlamaya doğru bir yol a&ccedil;madığı g&ouml;zardı edilmelidir.<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	Daha &ouml;nce s&ouml;ylenen noktaya ilave olarak, Heidegger&rsquo;in dasein&rsquo;a ve her dasein&rsquo;a mahsus d&uuml;nyaya dair analizi, onun ka&ccedil;ınılmaz &ouml;nc&uuml;lleri, sahih olan &ouml;nc&uuml;lleri sahih olmayanlardan ayırmak i&ccedil;in sağlam bir kriter g&ouml;sterememesi ve bireysel zihinselcilik tuzağında kapana kısılmış olmak, yalın g&ouml;receciliğin yol ayrımıdır ve buradan &ccedil;ıkış yolu yoktur.</p>\n\n<p>\n	<strong>Gadamer&rsquo;in Yorumcu Eksenli Hermen&ouml;tiği</strong></p>\n\n<p>\n	Gadamer&rsquo;in (1900-2002) felsefi hermen&ouml;tiği de anlamanın mahiyetini araştırma ve onun varoluşsal şartlarını a&ccedil;ıklamayla ilgilidir ve Heidegger&rsquo;in g&ouml;r&uuml;şleriyle &ccedil;ok&ccedil;a benzerliği vardır. &Ouml;yle ki Hakikat ve Y&ouml;ntem, Varlık ve Zaman&rsquo;ın derlenip toparlanması ve tamamlanması olarak g&ouml;r&uuml;lebilir.</p>\n\n<p>\n	Gadamer, ontolojisinin tamamını, anlamanın ve dilin mahiyeti &uuml;zerinde d&uuml;ş&uuml;nmeye y&ouml;nelik g&ouml;r&uuml;r. Onun bakışa&ccedil;ısına g&ouml;re d&uuml;nyaya ilişkin tecr&uuml;bemiz dile karışmıştır ve d&uuml;nyaya dair tecr&uuml;belerimizin t&uuml;m&uuml;, &ouml;zellikle de hermen&ouml;tik olanlar dil aracılığıyla a&ccedil;ığa &ccedil;ıkarlar. Yorumun b&uuml;t&uuml;n şekilleri, hatta metni anlamakla irtibatlı olmayanlar bile dil rengi taşırlar.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a> Hermen&ouml;tiğin istikametini anlamanın metodolojisinden anlamanın ontolojisine &ccedil;evirirken &uuml;stadı Heidegger&rsquo;i takip ederek onu dil temeline oturtur ve kitabı Hakikat ve Y&ouml;ntem&rsquo;in dil konusunda asli bahislerinden olan &uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;nde ş&ouml;yle der: Hermen&ouml;tiğin varoluş d&ouml;ng&uuml;s&uuml; dil vesilesiyle y&ouml;nlendirilir.&rdquo;<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	Dili anlamanın, anlatmanın ve anlaşmanın gereci kabul eden ve anlamanın mahiyetini dilin kendisinden başka bir şey sayan genel g&ouml;r&uuml;ş&uuml;n karşısında Gadamer, Alman romantizminden ve onun &ouml;nde gelen d&uuml;ş&uuml;n&uuml;r&uuml; Schleiermacher&rsquo;den etkilenerek anlamanın mahiyetini linguistik g&ouml;r&uuml;r. Ona g&ouml;re b&uuml;t&uuml;n anlama bi&ccedil;imleri yorumcudur ve yorumun da yeri dildir. Sonu&ccedil; itibariyle dil, anlamanın mahiyetine dahildir.<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a> Gadamer&rsquo;in g&ouml;r&uuml;ş&uuml;nde dilin mana ve anlama ile ilişkisinde durup d&uuml;ş&uuml;nmeye dayalı hususiyet vardır; yani ger&ccedil;ekliği bulunmakla birlikte ve onda anlama ve yorum vuku bulmuş olmasına rağmen (anlama ve dilin birbirine yakınlığı bakımından) anlamın ger&ccedil;ekleşmesindeki varlığından habersiz olunabilir.<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a></p>\n\n<p>\n	<strong>Gadamer&rsquo;in Hermen&ouml;tiğinde Anlamanın Bileşenleri</strong></p>\n\n<p>\n	Gadamer&rsquo;in felsefi hermen&ouml;tiğinde anlama, şu &ouml;zellikleri i&ccedil;erir: Anlayan, diyalektik ve soru-cevap temelli zihnin &ouml;nyargıları, tarihten etkilenme, gelenek. Gadamer, hermen&ouml;tik fenomenin, diyalog ve diyalektik y&ouml;nteme dayalı olmasına ilaveten soru-cevap yapısını da izlediğine inanır. Yani bu diyaloga egemen mantık ve diyalektik metot, soru-cevap mantığıdır.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a> Tıpkı onun hermen&ouml;tiğinde &ouml;nyargıdan arınmış hi&ccedil;bir anlamanın bulunmaması gibi.<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a> D&uuml;zg&uuml;n &ouml;nyargı ile d&uuml;zg&uuml;n olmayan &ouml;nyargıyı tabii ki birbirinden ayırır. Her ne kadar bu iki &ouml;nyargıyı araştırmak i&ccedil;in a&ccedil;ık bir y&ouml;ntem g&ouml;stermese de birincisini anlamanın menşei, ikincisini ise k&ouml;t&uuml; anlamanın sebebi kabul eder.<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> Zihnin daima bulaştığı &ouml;nyargı ve &ouml;n kabul&uuml;n onun kontrol&uuml; ve denetimi altında olmadığı g&ouml;z&ouml;n&uuml;nde bulundurulursa bu sebeple aralarına ayrım g&ouml;zetme ve doğru &ouml;nyargıyı doğru olmayan &ouml;nyargıdan ayırma imk&acirc;nı mevcut değildir. Ş&ouml;yle der: &ldquo;Yorum meselesinde tasavvurlarımızdan kurtulabilmek i&ccedil;in gayret g&ouml;stermek sadece m&uuml;mk&uuml;n değil, aynı zamanda anlamsızdır ve makul da değildir. Yorumlamak, net bi&ccedil;imde, metnin anlamının ger&ccedil;ekten dile gelebileceği boyutta &ouml;n tasavvurlarımızı oyuna sokmak anlamına gelir.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	Bunun yanısıra, anlamanın devamlı olarak anlam ufkundan ve anlayanın hermen&ouml;tik konumundan etkilendiğini; anlam ufku tarihten etkilendiği i&ccedil;in de sonu&ccedil;ta anlamanın hep tarihsel olduğunu vurgular.</p>\n\n<p>\n	Anlamanın tarihsel olmasının bir başka nedeni de, anlamanın ufkunun akışkan ve değişken bir şey olması ve s&uuml;rekli bi&ccedil;imlenme halinde bulunmasıdır. Dolayısıyla insan gelenek i&ccedil;inde yaşadığına, ondan etkilendiğine ve her konudaki anlayışı tarih ve gelenekten etkilendiğine g&ouml;re gelenekten dışarı &ccedil;ıkamayıp onu bir nesne ve obje gibi g&ouml;remeyecek demektir; tarihin etkilerinden sıyrılmış nesnel anlayışa da sahip olamayacaktır.<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a> Gadamer&rsquo;in s&ouml;z&uuml;n&uuml;n esası şudur ki, anlama, t&uuml;m bi&ccedil;imlerinde tarih ve gelenekten (&ouml;ncekilerin yorum ve anlayışlarının toplamından) etkilenen bir ger&ccedil;ekliktir. Her anlayış ve yorumun hermen&ouml;tik konumu, araştırma konusu olan mevzuyla karşılaşma sırasındaki &ouml;nyargıların birikimidir. Bu &ouml;nyargılar da i&ccedil;inde yaşadığı tarih ve s&uuml;nnetten kaynaklanır. &ldquo;Konum&rdquo;un ger&ccedil;ek anlamı, hi&ccedil;bir zaman dışına &ccedil;ıkamayacağımız ve bu nedenle de nesnel bilgiyi edinmeye g&uuml;&ccedil; yetiremeyeceğimiz mevkidir. S&uuml;rekli olarak kendimizi, hi&ccedil; t&uuml;kenmeyecek şekilde ışık sa&ccedil;an egemen bir konumda buluruz.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	&Ouml;te yandan anlamanın işlevsel bir yaklaşıma sahip olduğu hesaba katılırsa; yani bir eserin anlaşılmasının, anlayanın konumu, ilgileri, beklentileri ve mevcut şartlarına odaklı olarak ger&ccedil;ekleştiği g&ouml;z&ouml;n&uuml;nde bulundurulursa bu yaklaşım, anlayanın yeni konumuna uygun yeni anlamayı gerektirecektir. Bu nedenle Gadamer, anlamayı tanzim etmede yorumcunun zihni ve eserin kendisi d&uuml;zeyindeki m&uuml;dahaleye dikkat &ccedil;ekmek &uuml;zere &ldquo;ufukların kaynaşması&rdquo; (fusion of horizons) başlığını kullanır.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	Anlamanın hermen&ouml;tik d&ouml;ng&uuml;s&uuml; ve dairesi de, anlamanın yorumcudan başladığı manasını teyit eder; yani bir metin veya sanatsal eser yorumcuya sunulmadan &ouml;nce yorumcu anlamanın kapısını a&ccedil;ar ve manayı mevzuya doğru ilerletir. Ş&ouml;yle der: Bir metni anlamaya &ccedil;alışan şahıs daima yansıtma (projecting) eylemini ger&ccedil;ekleştirir. Metnin ilk anlamı kendisine g&ouml;r&uuml;n&uuml;r g&ouml;r&uuml;nmez belli bir anlamı metnin tamamına yansıtır. &Ouml;te yandan ilk anlam, yalnızca metni &ouml;zel beklentilerle okuması nedeniyle g&ouml;r&uuml;n&uuml;r hale gelir. Metnin manasını anlamak, s&uuml;rekli bi&ccedil;imde metnin manasını kavrama adı altında kendisine g&ouml;r&uuml;n&uuml;r olan şey itibariyle g&ouml;r&uuml;ş değişikliğinin konusu olan &ldquo;&ouml;nceden yansıtılmış&rdquo;ı bulmaktır.<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></p>\n\n<p>\n	Gadamer&rsquo;in inancına g&ouml;re beşeri bilimlerde anlama, olay kategorisindendir. Sanatsal bir eseri, tarihsel bir olayı, metnin yorumunu vb. anlamak, bizim i&ccedil;in meydana gelmiş bir olaydır ve &ouml;ng&ouml;r&uuml;lebilir, kontrol edilebilir, kurallı, tekrarlanabilir ve herkes a&ccedil;ısından metot aracılığıyla erişebilir bir şey değildir. Esasen beşeri bilimlerde kendimiz anlama oyununa katılırız ve tarihsel varoluşumuz anlama eylemine m&uuml;dahale eder. Bundan dolayı &ldquo;tarihsel varoluş&rdquo;, metodolojik bakımdan &ouml;ng&ouml;r&uuml;lebilir ve kontrol edelebilir değildir. &Ccedil;&uuml;nk&uuml; &ldquo;meydana gelme&rdquo; tarihsel varoluşun bir boyutudur. Gadamer a&ccedil;ısından beşeri bilimlerde deneysel y&ouml;ntemin kullanımı ne m&uuml;mk&uuml;nd&uuml;r, ne de istenen bir şeydir. Nesnel anlayışa ulaşabilmek i&ccedil;in kendi d&uuml;nyamızdan &ccedil;ıkmamız, hermen&ouml;tik konumumuzu ve &ouml;nyargılarımızı g&ouml;rmezden gelmek, imk&acirc;nsız olduğu gibi, arzu edilmez de.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Gadamer&rsquo;in felsefi hermen&ouml;tiğinin, anlama i&ccedil;in d&uuml;ş&uuml;nd&uuml;ğ&uuml; &ouml;zellikler g&ouml;z&ouml;n&uuml;nde bulundurulduğunda bu temel, metnin yorumunda da y&uuml;r&uuml;rl&uuml;kte olacaktır. Gadamer&rsquo;in hermen&ouml;tiğinde yorumcu, hermen&ouml;tik s&uuml;re&ccedil;te eserin yazarının maksadındaki kaygıya sahip değildir. Genel olarak bir metnin anlamı, başlangı&ccedil;ta yazarın kasdettiği şeyin &ouml;tesindedir. Anlamanın mesajı aslında metnin kendisinin anlamıyla irtibatlıdır.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p>\n	Gadamer a&ccedil;ısından yazar, metni anlaması ve yorumlamasının diğer yorumculardan hi&ccedil;bir ayrıcalığı bulunmayan metin yorumcularından biridir. &Ouml;yleyse onun kastının anlama eyleminde belirleyici bir rol&uuml; yoktur.<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	Metnin yorumunu zihnin yeniden &uuml;retimi (reproduction) ve yazarın hedefi kabul eden Schleiermacher&rsquo;in hermen&ouml;tiğinin aksine, Gadamer&rsquo;in hermen&ouml;tiğinde metnin yorumu &uuml;retime dayalıdır (productive) ve yorumcu, metni yorumlama s&uuml;recinde kendi zihniyle ve metinle i&ccedil;i&ccedil;e ge&ccedil;erek yeni bir anlamı ortaya &ccedil;ıkarır. Onun g&ouml;r&uuml;ş&uuml;nde metnin anlamı, yazarından ileriye adım atar. Anlamanın, yeniden &uuml;retim değil s&uuml;rekli &uuml;retim faaliyeti olmasının sırrı işte buradadır.<a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a></p>\n\n<p>\n	Gadamer, metni anlamayı iki tarafın diyaloğu kategorisinden, onun getirisini diyaloğun taraflarına ait ve metni anlamayı metin ve yorumcunun anlam ufkunun kaynaşmasının sonucu g&ouml;ren<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a> g&ouml;r&uuml;ş&uuml;ne uygun olarak, acaba metodolojik hermen&ouml;tik, bir metnin yazarının hedeflediği anlama ulaşmak i&ccedil;in midir? Gadamer&rsquo;in hermen&ouml;tiğinin bu soruya cevabı olumsuzdur. Gadamer&rsquo;in felsefi hermen&ouml;tik g&ouml;r&uuml;ş&uuml;ne g&ouml;re esas itibariyle metin i&ccedil;in belli ve somut bir anlam d&uuml;ş&uuml;n&uuml;lemez, aksine bu teoriye uygun olarak, farklı hermen&ouml;tik konumlarda ve yeni sorularla metin i&ccedil;in yeni anlamlar g&ouml;sterilebilir.<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a> Ş&ouml;yle der: Anlamak isteyen kişi, metinde s&ouml;ylenenin dışından soru y&ouml;neltebilmelidir. Metni, bir soruya cevap mesabesinde anlamak gerekir. Eğer s&ouml;ylenenin &ouml;tesine ge&ccedil;ersek o zaman mecburen, s&ouml;ylenenin &ouml;tesinde sorular oluştururuz. Bir metnin anlamını, yalnızca, onun sorusunun ufkuna ulaşma yoluyla anlayabiliriz; haddizatında zorunlu olarak başka cevapların imk&acirc;nını i&ccedil;eren ufka. Dolayısıyla bir c&uuml;mlenin manası, metnin cevabını verdiği soruyla ilgilidir. Bu meselenin sonucu, metnin anlamının, onda s&ouml;ylenen şeye ilave olmasıdır.<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a></p>\n\n<p>\n	Gadamer&rsquo;in hermen&ouml;tiğine karşın bir metnin yorumu asla son noktasına varamaz ve hi&ccedil;bir zaman bir yorum bir başka yorumla karşılaştırıldığında doğruluk veya &uuml;st&uuml;nl&uuml;ğ&uuml;nden s&ouml;zedilemez. &Ccedil;&uuml;nk&uuml; bir metnin anlaşılmasının sonsuz ve yorumcunun &ouml;nyargılarına karışmış sorulara cevaptan başka bir şey olmadığı ilkesini kabul edersek bu durumda hi&ccedil;bir şekilde metnin k&acirc;mil ve nihai anlaşılma bi&ccedil;iminden bahsedilemez.<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a></p>\n\n<p>\n	Diğer yandan anlamayı yorumcunun metinle uyumu ve onun metinle ufuk kaynaşması olarak kabul ettiğimizde elde, bir anlamanın diğer anlamalara karşı &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; ispat edecek bir kriter olmayacaktır. Bilakis yalnızca denebilir ki, bir anlayış başka bir anlayıştan farklıdır ve bu onun daha iyi olmasını gerektirmez.<a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a></p>\n\n<p>\n	Fakat şunu sormanın tam yeridir: Acaba Gadamer&rsquo;in felsefi hermen&ouml;tiği ger&ccedil;ekliğe ilişkin aydınlık ve a&ccedil;ık se&ccedil;ik bir bakış a&ccedil;ısı sunabilir mi, yoksa &ccedil;eşitli iddiaları, &uuml;zerinde sıralandığı temel, gere&ccedil;ler ve sonu&ccedil;lar bakımından &ccedil;ok sayıda g&uuml;&ccedil;l&uuml;kle mi karşı karşıyadır? Gadamer hermen&ouml;tiğinin, pozitivist nesnelciliğin form&uuml;lleştirilmesine şiddetli eleştiri eğilimiyle ve romantik ger&ccedil;eklik arayışıyla zihinselcilik tuzağına d&uuml;şt&uuml;ğ&uuml; ve yalnızca, zorunlu &ouml;nyargılara bulaşmış anlama s&uuml;recinin fenomenolojik analizine oturduğu, ama anlama olayı olarak ortaya &ccedil;ıkan şeyin hangi &ouml;l&ccedil;&uuml;de hakikatten nasibi bulunduğu ve ger&ccedil;ekle uyumunun (correspondence) ne kadar olduğu noktası kolayca ge&ccedil;ilemez. H&acirc;lbuki anlama tartışmasının esası işte bu noktada gizlidir ve asla ihmal edilemez.</p>\n\n<p>\n	Buna ilave olarak, Gadamer&rsquo;in anlama s&uuml;reci i&ccedil;in d&uuml;ş&uuml;nd&uuml;ğ&uuml;; tarihe sahip olma, &ouml;nyargı &uuml;zerine bina edilme, kullanım seviyesi, akışkan olma, her t&uuml;rl&uuml; &ccedil;er&ccedil;eveyi reddetme, ortak ve genel kriter gibi &ouml;zellikler, bunların asıl sayılmasına dair ciddi tartışma g&ouml;zardı edilirse, g&ouml;receciliğin gereği, i&ccedil;sel &ccedil;elişkinin muhtevası ve bizzat yanlışlayan unsurlardır. Levi Strauss&rsquo;un ifadesiyle zamanlı olma ve tarihsellik, her t&uuml;rl&uuml; anlamanın ayrılmaz kaydı ise bu ilkenin kendisi de tarihsel bir şeydir, yok olmaya mahk&ucirc;mdur, yalın ve kuşatıcı hakikat kabul edilemez.<a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a> İşte bu nedenle Emilio Betti, 1962 yılında bir kitap&ccedil;ık yayınlayarak Heidegger ve Gadamer&rsquo;i, hermen&ouml;tiği g&ouml;receciliğin kritersiz bataklığına d&uuml;ş&uuml;rm&uuml;ş, nesnelliği tahrip eden eleştirmenler olarak niteledi. Betti, yorumda zihinsel etkenin rol&uuml; ne olursa olsun g&ouml;zlemlenen nesnenin, nesnenin tıpkı kendisi gibi olduğunu ispatlamaya uğraştı.<a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a></p>\n\n<p>\n	Hirsch de 1967 yılında Yorumda İtibar adlı kitap&ccedil;ığında, delillendirilmiş tartışmayla, kırk yıl boyunca edebi yoruma kılavuzluk etmiş en değerli varsayımlara meydan okudu.<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a> O, bir c&uuml;mlenin anlamının değişebileceğine inanılıyorsa bir kıtanın doğru yorumlanması veya yorumlanmamasına dair h&uuml;k&uuml;m i&ccedil;in sabit hi&ccedil;bir kriter kalmayacağını delillendirdi. Tıpkı Gadamer&rsquo;in hermen&ouml;tik g&ouml;r&uuml;ş&uuml;n&uuml;n g&ouml;receci boyutuna Jurgen Habermas&rsquo;ın da eleştirel bi&ccedil;imde parmak basması gibi.<a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a> Ger&ccedil;i kimileri Gadamer&rsquo;in g&ouml;receciliğini bağlamcılığa (contextualism) atıfla ve metnin yorumunu, kendine has &ccedil;er&ccedil;eveler veya yorumcu anlamlar topluluğu, bu c&uuml;mleden olarak da yorum metotları olan yorumun bağlamı gibi şartlara bağlayarak onun g&ouml;r&uuml;ş&uuml;n&uuml; a&ccedil;ıklayıcı g&ouml;stermeye &ccedil;alışmıştır.<a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a> Bu g&ouml;r&uuml;ş&uuml;n kabul&uuml;ne g&ouml;re mutlak hi&ccedil;bir alan yoktur, bilakis bireyler i&ccedil;in farklı yollar, bağlamlar, k&uuml;lt&uuml;rel ve fikr&icirc; şartlar hazırlanmıştır ve bu bağlamların tamamı da eşit d&uuml;zeyde a&ccedil;ıklayıcı değildir. Bu bakımdan yorumcu yaklaşımların kabul edilmesi ger&ccedil;ek&ccedil;iliği gerektirir ve bu anlam, g&ouml;rececilikle sonu&ccedil;lanmayacaktır.<a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a></p>\n\n<p>\n	Fakat bu izah, g&ouml;receciliğin sorununu Gadamer&rsquo;in teorisinden uzaklaştırmaz. &Ccedil;&uuml;nk&uuml; onun teorisi mutlak olarak anlamayı kapsamaktadır, metinlerin yorumunu değil. Zihnin nesne ile uyumunu ispatlamayı bilginin kriteri saymamış, tersine, ister istemez g&ouml;receci varsayımdan ka&ccedil;ışı olmayan bilgilerin uyumunu &ouml;l&ccedil;&uuml;t almıştır.</p>\n\n<p>\n	<strong>Paul Ricoeur&rsquo;n&uuml;n Metin Eksenli Hermen&ouml;tiği</strong></p>\n\n<p>\n	Heidegger&rsquo;in, felsefi hermen&ouml;tikte, dasein&rsquo; ın fenomenolojisi yoluyla varlığın anlamını kavramanın peşine d&uuml;şt&uuml;ğ&uuml;n&uuml;; Gadamer&rsquo;in ise kendi hermen&ouml;tiğini, anlamanın ontolojisi ve onun varoluş şartları &ccedil;er&ccedil;evesinde takip ettiğini, ikisinin de semantik alanına girmediğini g&ouml;rm&uuml;ş olduk. Bu arada Fransız d&uuml;ş&uuml;n&uuml;r Paul Ricoeur (1913), ontolojik hermen&ouml;tik yaklaşımının yanısıra hermen&ouml;tiği metodolojiye y&ouml;nlendirerek anlamı araştırmaya koyuldu.</p>\n\n<p>\n	Her t&uuml;rl&uuml; ontolojik anlama dilde yer aldığına g&ouml;re varoluşu anlamaya ulaşma amacındaki fenomenolojinin t&uuml;m b&ouml;l&uuml;mleri ka&ccedil;ınılmaz bi&ccedil;imde semantik kategoriden olacaktır. Ricoeur&rsquo;ye g&ouml;re, Heidegger&rsquo;in d&uuml;ş&uuml;nd&uuml;ğ&uuml; şekildeki bağımsız ve doğrudan ontolojiye erişimimiz yoktur. Bir yandan da t&uuml;m ontolojiler yoruma dayalıdır ve sembol ve g&ouml;sterge &ouml;ğesiyle doludur. Bu nedenle ontoloji i&ccedil;in semantikten ge&ccedil;mekten başka &ccedil;aremiz yoktur. Fenomenoloji ile, sembol&uuml; daha derin ve simge &ccedil;&ouml;zen k&ouml;klere atıfla ve z&acirc;hiri bilin&ccedil; d&uuml;zeyinden ileriye ge&ccedil;erek ontolojiye bir yol a&ccedil;mamız gerekir.<a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a></p>\n\n<p>\n	<strong>Metnin Anlamının Genişlemesi</strong></p>\n\n<p>\n	Ricoeur, yazılı s&ouml;ylem (written discourse) ve metine (text) uyguladığı genişletmeyle hermen&ouml;tik fenomenolojiyi, simgeleri yorumlayarak her sembol&uuml;n deruni anlamına yol almakla işe başlayan metnin yorumu, sembol, metafor, psikanalitik, r&uuml;ya, toplumsal pratiğin mitolojik analizi alanına soktu.<a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a> Onun ifadesiyle, d&uuml;ş&uuml;nmeye sembollerin ardından değil, sembollerle başlamalıyız; &ouml;zleri yokolmayan sembollerle.<a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a></p>\n\n<p>\n	O, simgeyi kapsamlı anlam olarak alır ve i&ccedil;inde doğrudan, temel ve lafzi anlama ilaveten dolaylı, ikincil ve simgesel başka bir anlam daha bulunan ve ilk anlam sayesinde bilinen her t&uuml;rl&uuml; aracı yapıyı i&ccedil;erdiğini kabul eder.<a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a></p>\n\n<p>\n	Ricoeur&rsquo;n&uuml;n g&ouml;r&uuml;ş&uuml;nde yorumun ferah bir genişliği vardır ve nerede &ccedil;ok anlamlı (polysemy) fenomen varsa -hatta doğal dil bile olsa- bağlamla (context) ilişkisi nedeniyle yoruma muhta&ccedil;tır.</p>\n\n<p>\n	Doğal dil aracılığıyla bildirilen en basit mesaj dahi yorumlanmalıdır. &Ccedil;&uuml;nk&uuml; b&uuml;t&uuml;n kelimeler &ldquo;&ccedil;ok anlamlı&rdquo;dırlar ve ger&ccedil;ek anlamlarını, farazi bağlam ve muhatapla irtibat sayesinde bir bağlam sonrası, &ouml;zel konum karşısında kazanır. Yorum, bu geniş anlam i&ccedil;inde, yardımıyla b&uuml;t&uuml;n ulaşılabilir bağlamsal etkenleri, &ouml;zel bir konumda bir mesajın ger&ccedil;ek anlamını anlamayı kolaylaştırmak &uuml;zere hizmete sokabileceğimiz s&uuml;re&ccedil;tir.<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a></p>\n\n<p>\n	Ricoeur&rsquo;n&uuml;n hermen&ouml;tiğinde g&uuml;ndeme gelen noktalardan biri, &ldquo;metin&rdquo; olarak adlandırdığı yazılı s&ouml;z ve s&ouml;ylem arasında şu farklılıkları s&ouml;zkonusu etmiş olmasıdır:</p>\n\n<p>\n	a) Anlamın konuşma olayının &uuml;r&uuml;n&uuml; olduğu s&ouml;z&uuml;n aksine, yazılı metinde anlamın metne &ouml;nceliği vardır.</p>\n\n<p>\n	b) S&ouml;zl&uuml; ifadede, konuşanın niyeti s&ouml;z&uuml;yle daima uyumludur. Ama yazıda metnin anlamı, yazarın maksadından ileriye ge&ccedil;ebilir. &ldquo;Metnin mecrası, yazar tarafından ortaya &ccedil;ıkarılan sınırlı ufuktan kurtulmak demektir. Metinde bulunan şey, yazarın s&ouml;ylemeyi kastettiği şeyden &ouml;tesidir. Metnin anlamı &ccedil;evresindeki yorumların bir&ccedil;oğu, yazarın psikolojisine dayanmakla bağı gevşeyen gidişatı aydınlatır.&rdquo;<a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a></p>\n\n<p>\n	c) S&ouml;z&uuml;n muhatabı, diyalogun konum ve şartları vasıtasıyla belirlenir. H&acirc;lbuki yazının &ouml;zel bir muhatabı yoktur. Bu bakımdan metin, ortaya &ccedil;ıktığı tarihsel-toplumsal şartlardan uzaklaşabilir ve bağlamsızlaşabilir (decontextualise); &ccedil;&uuml;nk&uuml; okunması bu şartlara bağlı değildir.</p>\n\n<p>\n	d) Anlam ve &ccedil;ağrışımın<a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a> diyalogun konumu (dialogical situation) aracılığıyla sınırlanıp belirginleştiği konuşmanın aksine, metinde, g&ouml;r&uuml;n&uuml;r &ccedil;ağrışım ve aktaran sınırlamalarından kurtulma imk&acirc;nı vardır.<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a></p>\n\n<p>\n	Ricoeur, metin i&ccedil;in sıraladığı &ouml;zellikleri &ldquo;insanın eylemi&rdquo;ne uygulamış ve bu nedenle eylemi de metin kabul etmiştir. Ş&ouml;yle der: &ldquo;İddiam, eylemin, anlamlı bir şey olarak, kendi anlamlılığını kaybetmeksizin bilim (science) i&ccedil;in nesne (object) olabileceğidir. Yazı, bilimsel araştırmanın konusu olarak tespit edilir, eylem de bir konu &ccedil;eşidi olması bakımından kapsamın i&ccedil;inde yer alır. Bu bakımdan eylem artık ger&ccedil;ekleşecek bir olay değildir. Bilakis i&ccedil; ilişkilerine g&ouml;re yorumlanması gereken resmedilmiş modeli hazırlamaktadır.&rdquo;<a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a></p>\n\n<p>\n	Eylemin metnin &ouml;zelliklerinin aynısını taşıdığını savunan bu g&ouml;r&uuml;şe g&ouml;re Ricoeur, hermen&ouml;tik s&ouml;ylemin, toplumsal eylemin sahasını da yorumladığını ve yazılı metni yorumlama modelinin, tarihsel durumların ve sosyal eylemlerin insani anlam taşıyan davranışlarını anlamada da iş g&ouml;rd&uuml;ğ&uuml;n&uuml; teslim eder.</p>\n\n<p>\n	Ricoeur a&ccedil;ısından linguistik, s&ouml;ylem ister yazılı formda (text), ister s&ouml;z formunda (speech) olsun linguistik bir eylem olması bakımından &ouml;neme sahiptir. S&ouml;ylem &ldquo;c&uuml;mle&rdquo;den oluşur. Bundan dolayı yorumlamada ilk adım &ldquo;c&uuml;mlenin linguistiği&rdquo; ile atılır.</p>\n\n<p>\n	Ricoeur, Frege&rsquo;ye tabi olarak teoremin anlamını (sense) onun anlatanından (reference) ayrı g&ouml;r&uuml;r. Anlam, her teoremin ve linguistik yapının sahip olduğu şeydir. Ama anlatan sadece s&ouml;ylemde mevcut bulunur. &Ccedil;&uuml;nk&uuml; s&ouml;ylemin, delalet ettiği bir d&uuml;nyası vardır.<a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a></p>\n\n<p>\n	Ricoeur, kendi yorum teorisinde, John Searle ve Austin gibi linguistik&ccedil;i filozofların araştırmalarına dayanarak hermen&ouml;tiğin, dilbilimsel (linguistics) boyuta ve c&uuml;mlenin yapısının analizine ilaveten s&ouml;z eylemine de (speech act) muhta&ccedil; olduğuna inanır. Bu dilbilimciler, s&ouml;ylemin eyleminin &uuml;&ccedil; d&uuml;zeyi bulunduğu inancındadır: S&ouml;ylemek (teorem-c&uuml;mle d&uuml;zeyi), s&ouml;zl&uuml; eylem (talimat vermek i&ccedil;in emir sigası kullanmak gibi, eylemi yerine getirmek i&ccedil;in dilden yararlanmak), eserin motivasyonu ve motive edilen muhatapta s&ouml;ylemin sonucudur (korku gibi).</p>\n\n<p>\n	Ricoeur, s&ouml;zc&uuml;k k&uuml;mesini aşan (perlocutionary) boyutta ve muhatabın halleri ve konumuyla ilişkisi olan s&ouml;ylemin &uuml;&ccedil;&uuml;nc&uuml; d&uuml;zeyinin &ouml;nemine &ouml;zel bir vurgu yapar. Bu vurgunun kaynağı, kendini yorumlama (self interpretation) veya kendini daha iyi kavrama kabul ettiği yorumu kendine &ouml;zg&uuml; (appropriation) kılmasıdır; doğal olarak buna g&ouml;re yorum, yorumcunun yaşadığı zamana ait olmakta, eser ve yorumcu arasındaki zaman aralığı ortadan kalkmaktadır.<a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a></p>\n\n<p>\n	Ricoeur&rsquo;n&uuml;n hermen&ouml;tiğinin felsefi hermen&ouml;tikle ortak noktalarından biri, metnin m&uuml;ellifinden ayrı olması, anlamının bağımsızlığı ve yazarın metindeki kastının ve mesajının g&ouml;rmezden gelinmesidir.<a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a> Tıpkı metnin anlamındaki bağımsızlığın, Ricoeur&rsquo;nun g&ouml;z&uuml;nden, bağlamsızlaştırma, metin ile onu ortaya &ccedil;ıkaran zemin (context) arasındaki bağın koparılması ve sonu gelmez okumaların m&uuml;mk&uuml;n olduğunun kabul edilmesi gibi. Nitekim bu g&ouml;r&uuml;ş de felsefi hermen&ouml;tikle aynı sonucu verecektir.<a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bunlara rağmen Ricoeur, metnin yazarından bağımsız olduğunu d&uuml;ş&uuml;nd&uuml;ğ&uuml; gibi, metni yorumcudan da bağımsız g&ouml;r&uuml;r. Yorumcu ile metnin anlam ufkundaki kaynaşmaya inanan Gadamer&rsquo;in aksine, anladığımız şeyin, aslında metnin s&ouml;ylediği şeyle uyum i&ccedil;inde bulunmamasının m&uuml;mk&uuml;n olduğunu &ouml;ne s&uuml;rer. Bu durumda metnin anlamının okuyucudan bağımsızlığını vurgulamış olmaktadır.</p>\n\n<p>\n	Metnin yorumlanma s&uuml;reci, Ricoeur&rsquo;n&uuml;n bakış a&ccedil;ısına g&ouml;re &uuml;&ccedil; &ouml;ğeyi i&ccedil;ermektedir: A&ccedil;ıklama (explanation), anlama (understanding) ve kendine &ouml;zg&uuml; kılma (appropriation).</p>\n\n<p>\n	S&ouml;zc&uuml;k k&uuml;mesi (locutionary) y&ouml;n&uuml; de denilen a&ccedil;ıklama &ouml;ğesinin linguistik boyutu vardır ve metne egemen terminoloji d&uuml;zeni, linguistik yapı ve metnin lafzi ilişki d&uuml;zeylerini incelemeye odaklanır. Yorum bu aşamadan itibaren başlar ve metnin manasını kavramak olan anlama &ouml;ğesine ulaşır. Yorumun &uuml;&ccedil;&uuml;nc&uuml; aşamasını oluşturan ve Ricoeur&rsquo;nun, s&ouml;zc&uuml;k k&uuml;mesini aşan boyut olarak adlandırdığı &uuml;&ccedil;&uuml;nc&uuml; &ouml;ğe ise yorumcunun metnin anlamıyla y&uuml;zy&uuml;ze gelmesiyle ilgilidir, yani semantiktir, metnin kastı ve niyetidir. Gizli anlama ulaşmak i&ccedil;in g&ouml;sterilen bu &ccedil;aba metnin arkasında değildir. Aksine, metnin &ouml;n&uuml;nde ortaya &ccedil;ıkan bir şeydir. Metin, kendi &ouml;n&uuml;ndeki yorumcu yaklaşımın g&ouml;lgesinde yorumcunun &ouml;n&uuml;ne, ona &ouml;zg&uuml; bir d&uuml;nya a&ccedil;ar.<a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a></p>\n\n<p>\n	O, metnin yorumlanma s&uuml;recini b&uuml;t&uuml;nc&uuml;l (holistic) ve bileşik (cumulative) bir s&uuml;re&ccedil; kabul eder. Yani c&uuml;mlelerden oluşan metnin tek tek anlamlarını yanyana koymamak, metne b&uuml;t&uuml;nc&uuml;l bir g&ouml;zle bakmak ve kastettiği anlamın ardına d&uuml;şmek gerekir. Metne b&uuml;t&uuml;nc&uuml;l g&ouml;zle baktığımızda onu oluşturan &ouml;ğeler ve par&ccedil;aların bir kısmı (tahminimize g&ouml;re/guess) asli, bir kısmı da ayrıntı olarak ayrılabilir. Bu esasa g&ouml;re bir metne &ccedil;eşitli, değişik ve muhtelif pencereden bakılabilir. Her bir pencerede de ona ait asli par&ccedil;a ve &ouml;ğeler ile ayrıntı par&ccedil;a ve &ouml;ğeler vardır. Bu y&uuml;zden bir metin, &ccedil;ok sayıda okumalara ve yorumlara a&ccedil;ıktır.<a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a></p>\n\n<p>\n	Ricoeur, &ccedil;ok sayıda okumaları g&uuml;ndeme getirerek okumaları değerlendirme zorunluluğunu ele alır ve izaha koyulur. Hirsch&rsquo;in, deneysel doğrulama y&ouml;ntemiyle bir yorumun ger&ccedil;eğe (truth) uygun bulunamayacağı, aksine değerlendirme ve ge&ccedil;erlilik (validity) &ouml;l&ccedil;&uuml;t&uuml;n&uuml;n ihtimale (probability) uygun d&uuml;şt&uuml;ğ&uuml; ve hangi okumanın daha muhtemel olduğuna bakmak gerektiği g&ouml;r&uuml;ş&uuml;ne inanır.<a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a> Bu yolla kuşkuculuktan ka&ccedil;maya &ccedil;alışır.</p>\n\n<p>\n	Ricoeur, her ne kadar kendi hermen&ouml;tiğini anlambilim (semantics), simgeleri (symbols) yorumlama ve efsaneler (myths) yoluyla, metinleri anlama ve yorumlama y&ouml;ntemiyle ilişkili temel sorulara cevap olan ve beşeri ve tarihsel bilimleri izah eden asli mesajının mecrasına y&ouml;nlendirmeye &ccedil;alışıyor ve semantiği, yorumlanabilen ve sembolik b&uuml;t&uuml;n konuların yorumu mecrasında kolaylaştırmaya uğraşıyorduysa da sorulması gereken, bu yaklaşımda başarı sağlayıp sağlayamadığıdır.</p>\n\n<p>\n	Metnin anlamının yazarın maksadından bağımsız olması, metin ve ortaya &ccedil;ıktığı bağlam (context) arasındaki bağın kopması, anlam (sense) ile anlatan ve ifade eden (reference) arasında farklılık g&ouml;zetmek, b&uuml;t&uuml;nc&uuml;l (holistic) bakış, genelleme &uuml;slubuna bağlılık ve bunun yorumcunun tahminine g&ouml;re aslı ve detayı, yorumun son aşaması olarak metni kendine &ouml;zg&uuml; kılma (appropriation) gibi Ricoeur&rsquo;n&uuml;n yorum i&ccedil;in d&uuml;ş&uuml;nd&uuml;ğ&uuml; &ouml;zelliklerin tamamı, yorum konusunda bir t&uuml;r g&ouml;receciliğin zemini ve kuşkuculuk vadisine s&uuml;r&uuml;klenmek anlamına gelen başlıklardandır.<a href=\"#_ftn156\" name=\"_ftnref156\" title=\"\">[156]</a></p>\n\n<p>\n	<strong>Felsefi Herm&ouml;netiğin Hayal Kırıklığı</strong></p>\n\n<p>\n	&Ccedil;eşitli yaklaşımlarında kendi yaşam kaynağını g&ouml;receciliğe, &ccedil;oğulcu okumaya ve a&ccedil;ık &ouml;zne ile mevzu ve metin arasında ciddi ayrım yapmamaya konumlandıran felsefi hermen&ouml;tik, diğer paradigmaları d&uuml;ş&uuml;nce hayatının sahnesinden &ccedil;ıkartacak şekilde asla başarı sağlayamadı. Hatta aksine, ortaya &ccedil;ıkıp belirginleştiği d&ouml;nemden bug&uuml;ne kadar ciddi rakipleri modern hermen&ouml;tiğe fırsat alanını dar ettiler.</p>\n\n<p>\n	Gadamer&rsquo;in &ccedil;ağdaşı İtalyan hukuk&ccedil;u Emilio Betti (1968), anlamanın varoluş boyutunu izah etme kaygısıyla meşgul olan felsefi hermen&ouml;tiğe rağmen, yazarın maksadını anlama y&ouml;ntemi olan Schleiermacher ve diğerlerinin geleneksel hermen&ouml;tik geleneği &uuml;zerinde durdu.</p>\n\n<p>\n	Betti&rsquo;nin g&ouml;r&uuml;ş&uuml;ne g&ouml;re yorum, hedefi anlamaya ulaşmak olan &ccedil;abadır. Bu y&uuml;zden nesnel yorum ve anlamanın imk&acirc;nını dile getirerek nesnel anlamanın imk&acirc;nını reddetmek amacıyla &ldquo;&ouml;nyargı&rdquo; ve &ldquo;insanın tarihsel olması&rdquo;na dayanmayı kabul edilmez bulur ve hakikatin genel hatlarıyla algılanabileceğini daima m&uuml;mk&uuml;n g&ouml;r&uuml;r.</p>\n\n<p>\n	Betti, yorumu &uuml;&ccedil; temele oturmuş kabul eder: Metnin anlamlı formları, yazarın zihniyeti ve yorumcunun zihinsel uğraşısı. Yorumun işlevini, anlamlı mevzulardaki gizli mesajları ve d&uuml;ş&uuml;nceleri tanımlamakta arar. Yani nasıl ki eser, yazarın ve eser sahibinin zihniyetinin ortaya &ccedil;ıkışıysa, hermen&ouml;tik de kendi son noktasını aynı zihniyete ulaşmak olarak g&ouml;r&uuml;r. &Ccedil;&uuml;nk&uuml; yorumcu, metni yorumlama yoluyla eseri yaratan zihniyeti anlamaya varmanın peşindedir ve yazarın d&uuml;ş&uuml;ncesinin &uuml;r&uuml;n&uuml; olan eserin &ccedil;ehresinde berraklaşmış anlam, tanımlanmakta ve yeniden yaratılmaktadır.</p>\n\n<p>\n	Betti, yorumun hedefine varabilmesi i&ccedil;in d&ouml;rt kural g&ouml;sterir: Birincisi, zuhur ettiği zihniyetle irtibatına ve mevzuyu sergileyen kimliği korumasına g&ouml;re eser bakımındandır. İkincisi, anlamın b&uuml;t&uuml;nl&uuml;ğ&uuml; ve ahengi ya da metnin tikel anlamının t&uuml;mel anlamla &ouml;rt&uuml;şmesidir. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, kendi zihninde eseri yaratmakla sonu&ccedil;lanan zihinsel s&uuml;recin yeniden ger&ccedil;ekleşmesi ve eseri yaratan zihniyetin kendi i&ccedil;inde yeniden inşa ve terc&uuml;me edilmesidir. D&ouml;rd&uuml;nc&uuml;s&uuml;, anlamın hermen&ouml;tik ahengi veya yorumcunun zihinsel eylemliliğinin mevzuyla uyuşmasıdır.<a href=\"#_ftn157\" name=\"_ftnref157\" title=\"\">[157]</a></p>\n\n<p>\n	Aynı şekilde &ccedil;ağdaşlardan Hirsch de felsefi hermen&ouml;tiği ciddi bi&ccedil;imde tartışmaya a&ccedil;tı. Hirsch&rsquo;in g&ouml;r&uuml;ş&uuml;ne g&ouml;re yazarın kastettiği şeyin temel bir rol&uuml; vardır. &Ccedil;&uuml;nk&uuml; metnin anlamını, onun sabitleşip belirginleşmesini ve metnin nesnel yorumuna erişme imk&acirc;nını yazarın niyetiyle bağlamaktadır. Hirsch a&ccedil;ısından lafzi anlam kelimelerin &uuml;r&uuml;n&uuml; değildir, bilakis yazarın bilin&ccedil; ve maksadına aittir. Zira lafızların, kişi onlardan bir şeyi kastetmedik&ccedil;e veya onlardan bir şeyi anlamadık&ccedil;a kendiliklerinden hi&ccedil;bir anlamı yoktur.<a href=\"#_ftn158\" name=\"_ftnref158\" title=\"\">[158]</a> Bu bakımdan Hirsch, metnin metni oluşturandan bağımsızlığını reddetmektedir.</p>\n\n<p>\n	Metnin anlam bağı, yazarın bilin&ccedil;li niyetiyle şu sonu&ccedil;ları doğurur: İlkin, metnin anlamı somut bir iştir. İkincisi, metnin anlamının belirginleştirilmesi, yorumun &ldquo;ge&ccedil;erliliği&rdquo;ne zemin hazırlar ve muteber yorumu, yani muteber olmayan yorumdan yazarın kastettiğiyle uyumlu yorumu değerlendirmek i&ccedil;in &ouml;l&ccedil;&uuml;tt&uuml;r. &Uuml;&ccedil;&uuml;nc&uuml;s&uuml;, metnin anlamı, yani yazarın maksadı değiştirilemezdir.</p>\n\n<p>\n	Elbette o, &ldquo;anlam&rdquo; veya &ldquo;lafzi anlam&rdquo; ile &ldquo;-e ait anlam&rdquo; arasında farklılık bulunduğunu d&uuml;ş&uuml;n&uuml;r. Metnin yaratılması sırasında yazarın niyetine g&ouml;re bi&ccedil;imlenen &ldquo;lafzi anlam&rdquo; her zaman sabittir. Değişebilir olan ise dışarıya d&ouml;n&uuml;k [muhataplar] &ldquo;-a ait anlam&rdquo;dır.</p>\n\n<p>\n	Hirsch, metinle alışveriş eksikliğinde ayrışma yaşandığına inanır ve bu ayrışmayı anlama, yorumlama, h&uuml;k&uuml;m verme ve eleştiri farklılıkları temeline oturtur. O, yorumcunun araştırma konusunu, yazarın kastettiği anlamı kavramak ve onun zihnini yeniden &uuml;retmek i&ccedil;in g&ouml;sterilmiş &ccedil;aba kabul eder. Bu temelde, yorumu, yazarın kastettiğini hesaba katmaksızın yorumcu tarafından ger&ccedil;ekleştirilmiş yeniden &uuml;retim faaliyeti olarak g&ouml;ren Gadamer&rsquo;e ciddi eleştiri y&ouml;neltir. Gadamer&rsquo;i bir &ccedil;atışmaya maruz kalmış g&ouml;r&uuml;r. &Ccedil;&uuml;nk&uuml; bir yandan metnin &ccedil;ok anlamlılıkla sonu&ccedil;lanmasına, yorumun yeniden &uuml;retilmesine, yorumun sonu gelmez oluşuna, yapıs&ouml;k&uuml;m&uuml;ne ve kritersizliğine yola&ccedil;an metnin anlamındaki bağımsızlığı s&ouml;zkonusu etmekte, ama &ouml;te yandan da hangi yorumun hakikate daha yakın olduğundan bahsetmektedir.</p>\n\n<p>\n	Hirsch&rsquo;e g&ouml;re yorumun bilgisi &ldquo;ge&ccedil;erlilik mantığı&rdquo;na dayanmaktadır. Yorumcu, anlayışının yazarın muradıyla uyuştuğuna kesin olarak h&uuml;kmedemese de bu emin olamama hali, yazarın muradını kavramanın m&uuml;mk&uuml;n olamayacağı sonucunu doğurmaz. Bu sebeple fiil&icirc; ge&ccedil;erlilik (present validity) yorumun hedefi sayılır. Bu bakımdan Hirsch, yorumu teyit eden &ouml;l&ccedil;&uuml;tleri kabul etme zorunluluğunu &ouml;nerir.</p>\n\n<p>\n	Hirsch, kendi hermen&ouml;tiğinin temeli ışığında anlamın tarihselliğini eleştiri oklarına hedef yapar. &Ccedil;&uuml;nk&uuml; anlamın tarihselliği esas alınırsa değişkenlik g&ouml;steren anlam linguistik eylemlerle bağ kuramaz. Kural dışı bu d&uuml;ş&uuml;ncenin, muteber yorumu tanımada her t&uuml;rl&uuml; değerlendirme şansını engellediği g&ouml;zardı edilirse, anlamı belirlemek i&ccedil;in bir yol bırakmayacak fikr&icirc; anarşizme s&uuml;r&uuml;klenilir.<a href=\"#_ftn159\" name=\"_ftnref159\" title=\"\">[159]</a></p>\n\n<p>\n	G&ouml;r&uuml;ld&uuml;ğ&uuml; gibi felsefi hermen&ouml;tik, din&icirc; metinlerin dili ve semantiği alanıyla sağlam ilişkisi sayesinde pek &ccedil;ok g&uuml;&ccedil;l&uuml;ğ&uuml; metotlu anlamanın &ouml;tesine ge&ccedil;irerek, alan, konum ve delaletin akılcı standartlarını g&ouml;rmezden gelmekle ve yapıs&ouml;k&uuml;mle ge&ccedil;erli yoruma yolu kapatan modern d&ouml;nemin d&uuml;ş&uuml;nce yaklaşımları arasındadır. Bu yaklaşım bizzat kendisi ciddi i&ccedil; &ccedil;atışmalara yol a&ccedil;mışsa da batıda modern din&icirc; dilin şekillenmesinde ona g&ouml;sterilen iltifat nedeniyle &uuml;zerinde durulmayı haketmektedir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Barbour Ian, İlm ve Din, &Ccedil;ev: Bahauddin H&uuml;rremşahi, s. 22.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Metinde &ldquo;n&acirc;sut&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İlm ve Din, s. 34.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Lewis William Halsey, Tarih ve Felsefe-i İlm, &Ccedil;ev: Abdulh&uuml;seyin &Acirc;zereng, s. 149-155.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Gilson &Eacute;tienne, Nakd-i Tefekkur-i Felsefe-i Garb &Ccedil;ev: Ahmed Ahmedi, s. 42.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mutahhari Murtaza, İlel-i Gerayiş be Maddigeri, s. 55 ve 67.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nasr H&uuml;seyin, Cevan-ı Muselman ve Dunya-yi Moteceddid, s. 202.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Descartes Ren&eacute;, Temmulat der Felsefe-i Ula, &Ccedil;ev: Ahmed Ahmedi, s. 4.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bkz: İlm ve Din, b&ouml;l&uuml;m 4; Zeban-i Din, s. 44.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Magee Bryan, Felasife-i Bozorg, s. 125.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; İlm ve Din, s. 43-52.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Locke John, Tahkik der Fehm-i Beşer, Pringle Pattison&rsquo;un &ouml;zetiyle, &Ccedil;ev: Rızazade Şefik, s. 1-7; Bozorgmihr Menu&ccedil;ehr, Felasife-i Tecrube-i İngiistan c. 1, s. 18-19; Copleston Fredrick, Felasife-i İngilisi, s. 84.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamlyn David, &ldquo;Tarih-i Marifetşinahti&rdquo;, Dairetu&rsquo;l-Mearif-i Felsefi, s. 57.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamlyn David, &ldquo;Tarih-i Marifetşinahti&rdquo;, Dairetu&rsquo;l-Mearif-i Felsefi, s. 57.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felasife-i İngilisi, s. 151.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; İlm ve Din, s. 89.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haddadadil Gulamali, Mecelle-i Felsefi, &ldquo;Modern D&ouml;nem&rdquo;, sayı 1, s. 64 ve 65.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Copleston Fredrick, Kant, &Ccedil;ev: Menu&ccedil;ehr Bozorgmihr; Hartnack Justus, Nazariyye-yi Marifet der Felsefe-i Kant, &Ccedil;ev: Gulamali Hadadadil; Kant, D&uuml;zeltmeler, &Ccedil;ev: Gulamali Haddadadil; İlm ve Din, s. 91; Merdan-i Endişe, s. 356.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;ma&rsquo;rifet-i huz&ucirc;r&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;ma&rsquo;rifet-i hus&ucirc;l&icirc;&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Haddadadil Gulamali, Mecelle-i Felsefe, &ldquo;Modern D&ouml;nem&rdquo;, sayı 1, s. 66-69.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Siegel H, Relativism Refuted: A critique of contemporary epistemelogical relativism (Dordrecht, Regidel, 1987) p. 6.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felasife-i Bozorg, s. 381.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmedi Babek, Kitab-ı Terdid, s. 18.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmedi Babek, Kitab-ı Terdid,., s. 23.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e, s. 76.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmedi Babek, Kitab-ı Terdid, s. 30.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmedi Babek, Kitab-ı Terdid, s. 32.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Melekiyan Mustafa, &ldquo;Nigeristen ez Nakoca be Herkoca&rdquo;, Thomas Nagel&rsquo;in kitabının (The View from Nowhere, Oxford 1986) &ccedil;evirisi ve &ouml;zeti, Mecelle-i Medrese ve Hovze, sayı 7, s. 62-63.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilson B. R. (ed.) Rationality&nbsp; (Oxford Blackwell, 1970)</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hollis and Lukes, Rationality and Relativism (Cambridge, 1982)</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rorty R., Consequences of Pragmatism (1982)</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Putnam H., Reason, Truth and History (Cambridge 1981)</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Kuhn, Sahtar-i İnkılabha-yi İlmi, &Ccedil;ev: Ahmed &Acirc;ram.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sahtar-i İnkılabha-yi İlmi, s. 99.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., b&ouml;l&uuml;m 13.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Paul Feyerabend, Ber Zıdd-i Reveş, &Ccedil;ev: Mehdi Kavvam Saferi.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., b&ouml;l&uuml;m 16-20.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Quine, Ontological Relativity and Other Essays, 1969.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; İlm ve Din, s. 197.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tillich Paul, İlahiyat-i Ferheng, &Ccedil;ev: Murad Ferhadpur, s. 8-38; Brown Colin, Felsefe ve İman-i Mesihi, &Ccedil;ev: Tatavus Mikailiyan, 293-297; Eliae Mircea, Din Pejuhi, &Ccedil;ev: Bahauddin H&uuml;rremşahi, s. 225.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ajdukiewicz, Kazimierz, Mesail ve Nazariyat-i Felsefe, &Ccedil;ev: Menu&ccedil;ehr Bozorgmihr.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Suruş Abdulkerim, Ferbihter ez İdeoloji, s. 176.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Sina, el-İş&acirc;r&acirc;t ve&rsquo;l-Tenbih&acirc;t, 2, s. 294, 308; el-İlahiyat, s. 361; Molla Sadra, el-Esfaru&rsquo;l-Erbaa, c. 3, s. 292, 304 ve 360; Tabatabai Seyyid Muhammed H&uuml;seyin, Usul-i Felsefe ve Reveş-i Realizm, c. 1, s. 103.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhari Murtaza, Şerh-i Mebsut-i Manzume, 3, s. 329.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Misbah Muhammedtaki, Amuzeş-i Felsefe, c. 1, s. 153.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Sina, el-Şifa, Kitabu&rsquo;l-Burhan, s. 110; el-Esfaru&rsquo;l-Erbaa 3, s. 443; Sebzivari Mollahadi, Şerhu&rsquo;l-Manzume, s. 8.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;tarif-i haddi&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;tarif-i resmi&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felsefe Eğitimi, c. 6, s. 164.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerh-i Mebsut-i Manzume, c. 2, s. 446.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;mahmul&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Esfaru&rsquo;l-Erbaa, c. 3, s. 498, Tabatabai Seyyid Muhammed H&uuml;seyin, Nihayetu&rsquo;l-Hikme, s. 262; Usul-i Felsefe ve Reveş-i Realizm, s. 67; Amuzeş-i Felsefe, c. 1, s. 222.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;hadd-i f&acirc;sıl&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul-i Felsefe ve Reveş-i Realizm, c. 2, s. 102.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., c. 3, s. 179-182.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Popper Karl Raimund, Mantık-i İktişaf-i İlmi, &Ccedil;ev: Ahmed &Acirc;ram, s. 242.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felsefe Eğitimi, c. 1, s. 189.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felsefe Eğitimi, c. 1, s. 210-222.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Esfaru&rsquo;l-Erbaa, c. 1, s. 20.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Deramedi ber Marifetşinasi-i Muasır ve Dini, s. 179.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dancy J., An Introduction to Contemporary Epistemology, pp. 53-141.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;istih&acirc;le-i ictima&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Metinde &ldquo;irtif&acirc;-i nakizin&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amuzeş-i Felsefe, c. 1, s. 243-254.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Şifa, Kitabu&rsquo;l-Burhan, s. 230; Tusi Muhammed b. Hasan, el-Cevheru&rsquo;n-Nazid, s. 192; Tabatabai Seyyid Muhammed H&uuml;seyin, Usul-i Felsefe ve Reveş-i Realizm, c. 1, s. 100.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aristo, Metafizik, &Ccedil;ev: Şerefuddin Horasani, s. 97.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Proudfoot Wayne, Tecrube-i Dini, &Ccedil;ev: Abbas Yezdani, s. 10.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; İlm ve Din, s. 35.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 121-130.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 407.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 121-130.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 130</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Robertson, İsa, Usture ya Tarih, d&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 27.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 28, 29 ve 30.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih-i Felsefe, c. 4.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 37, İman-i Mesihi&rsquo;den naklen, s. 3.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 25.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ninan Smart, The Religious Experience of Mankind, s. 491.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tecrube-i Dini, s. 44.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; İlm ve Din, s. 123.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Lane Tony, Tarih-i Tefekkur-i Mesihi, &Ccedil;ev: Robert &Acirc;suriyan, s. 381-382.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tecrube-i Dini, 45.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 48.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 19.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cf. The Varieties of Religious Experience, New York: New American Library, 1958.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cf. The Idea of the Holy, London: Oxford University Press, 1958.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tecrube-i Dini, s. 55.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 8.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; A.g.e., s. 55.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İlm ve Din, s. 132.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tecrube-i Dini, s. 59.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Palmer Richard, İlm-i Hermen&ouml;tik, &Ccedil;ev: Muhammed Said Hanai Kaşani, s. 43.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Introduction to Philosophical Hermeneutics, s. 46.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: İlm-i Hermen&ouml;tik, s. 43; Vaizi Ahmed, Deramedi ber Hermen&ouml;tik, s. 71.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Hermen&ouml;tik Bilimi, s. 95.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: A.g.e., s. 98.</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Tecrube-i Dini, s. 72.</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; A.g.e., s. 76.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Bkz: A.g.e., s. 79-80.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 165, Heidegger, Hesti ve Zaman&rsquo;dan nakille, s. 191-192.</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; A.g.e., s. 168-169, Hesti ve Zaman&rsquo;dan nakille, s. 226.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; A.g.e., s. 171.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; A.g.e., s. 172, Holub Robert Jurgen Habermas&rsquo;tan nakille, &Ccedil;ev: H&uuml;seyin Beşiriyye, s. 84.</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 175.</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; A.g.e., s. 177, Hesti ve Zaman&rsquo;dan nakille, b. 278-434.</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; A.g.e., s. 178.</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; Bkz: Sahtar ve Tevil-i Metn, s. 555-556.</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 194-195, Introduction to Philosophical Hermeneutics&rsquo;den nakille, s. 104.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; Sahtar ve Tevil-i Metn, s. 564; İlm-i Hermen&ouml;tik, s. 156.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 199-201, The Aims of Interpretation&rsquo;dan nakille, s. 32.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Truth and Method, s. 449, 450-457.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; Ibid, s. 381.</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; Ibid, s. 388, 389.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; Ibid, s. 496.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; Ibid, s. 378-379.</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Ibid, s. 440.</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; Ibid, s. 298.</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Ibid, s. 397.</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; Ibid, s. 306.</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; Ibid, s. 301-302.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; Ibid, s. 306, 360.</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Ibid, s. 267.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 250, Gadamer, Hans-Georg, Hakikat ve Reveş&rsquo;den nakille, s. 397.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sup><sup>[126]</sup></sup></a>&nbsp; Ibid, s. 372, 388, 395.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sup><sup>[127]</sup></sup></a>&nbsp; Ibid, s. 193.</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sup><sup>[128]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 297, Hakikat ve Reveş&rsquo;den nakille, s. 296.</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sup><sup>[129]</sup></sup></a>&nbsp; A.g.e., s. 298, Hakikat ve Reveş&rsquo;den nakille, s. 388.</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sup><sup>[130]</sup></sup></a>&nbsp; A.g.e., s. 299.</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sup><sup>[131]</sup></sup></a>&nbsp; Ibid, s. 370.</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sup><sup>[132]</sup></sup></a>&nbsp; İlm-i Hermen&ouml;tik, s. 203.</p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p>\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sup><sup>[133]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 301.</p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p>\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sup><sup>[134]</sup></sup></a>&nbsp; Strauss Levi, Doğal Hukuk ve Tarih, &Ccedil;ev: Bakır Perham, s. 42-44.</p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p>\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sup><sup>[135]</sup></sup></a>&nbsp; Hermen&ouml;tik Bilimi, s. 57, 64.</p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p>\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sup><sup>[136]</sup></sup></a>&nbsp; A.g.e., s. 75.</p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p>\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sup><sup>[137]</sup></sup></a>&nbsp; Havy David K., Hermen&ouml;tik, Tarih, Edebiyat ve Felsefe, Eleştirel Halka, &Ccedil;ev: Murad Ferhadpur, s. 258.</p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p>\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sup><sup>[138]</sup></sup></a>&nbsp; A.g.e., s. 171-173.</p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p>\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sup><sup>[139]</sup></sup></a>&nbsp; A.g.e.</p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p>\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sup><sup>[140]</sup></sup></a>&nbsp; Nietzsche Friedrich ve diğerleri, Modern Hermen&ouml;tik, &Ccedil;ev: Babek Ahmedi, Mehran Muhacir ve Muhammed Nebevi, &ldquo;Hermen&ouml;tik Varoluş&rdquo; makalesi.</p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p>\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sup><sup>[141]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 356-366.</p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p>\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sup><sup>[142]</sup></sup></a>&nbsp; The Conflict of Interpretations, s. 299.</p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p>\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sup><sup>[143]</sup></sup></a>&nbsp; Ibid, s. 12.</p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p>\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sup><sup>[144]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 359, Text and Interpretation as Categories of Theological Thinking&rsquo;den nakille, s. 42-43.</p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p>\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sup><sup>[145]</sup></sup></a>&nbsp; Hermeneutics and the Human Sciences, s. 201.</p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p>\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sup><sup>[146]</sup></sup></a>&nbsp; Metinde &ldquo;medlul&rdquo; (&Ccedil;ev.)</p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p>\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sup><sup>[147]</sup></sup></a>&nbsp; Deramedi ber Hermen&ouml;tik, s. 362, Critical Hermeneutic&rsquo;den nakille, p. 52.</p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p>\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sup><sup>[148]</sup></sup></a>&nbsp; A.g.e., Hermeneutics and Social Sciences, s. 203-204.</p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p>\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sup><sup>[149]</sup></sup></a>&nbsp; Bkz: Deramedi ber Hermen&ouml;tik, s. 373-374.</p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p>\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sup><sup>[150]</sup></sup></a>&nbsp; A.g.e., s. 346-350.</p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p>\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sup><sup>[151]</sup></sup></a>&nbsp; Hermeneutics and Human Sciences, s. 201.</p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p>\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sup><sup>[152]</sup></sup></a>&nbsp; Bkz: Deramedi ber Hermen&ouml;tik, s. 382, Hermeneutics and the Social Sciences&rsquo;tan nakille, s. 164.</p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p>\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sup><sup>[153]</sup></sup></a>&nbsp; Bkz: A.g.e., s. 388, Ibid&rsquo;den nakille, s. 218.</p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p>\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sup><sup>[154]</sup></sup></a>&nbsp; A.g.e., s. 391.</p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p>\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sup><sup>[155]</sup></sup></a>&nbsp; A.g.e., s. 392.</p>\n	</div>\n\n	<div id=\"ftn156\">\n		<p>\n			<a href=\"#_ftnref156\" name=\"_ftn156\" title=\"\"><sup><sup>[156]</sup></sup></a>&nbsp; Bkz: Deramedi ber Hermen&ouml;tik, s. 420.</p>\n	</div>\n\n	<div id=\"ftn157\">\n		<p>\n			<a href=\"#_ftnref157\" name=\"_ftn157\" title=\"\"><sup><sup>[157]</sup></sup></a>&nbsp; Bkz: A.g.e., s. 435-456.</p>\n	</div>\n\n	<div id=\"ftn158\">\n		<p>\n			<a href=\"#_ftnref158\" name=\"_ftn158\" title=\"\"><sup><sup>[158]</sup></sup></a>&nbsp; Eric D. Hirsch, Validity in Interpretation,&nbsp; s. 4.</p>\n	</div>\n\n	<div id=\"ftn159\">\n		<p>\n			<a href=\"#_ftnref159\" name=\"_ftn159\" title=\"\"><sup><sup>[159]</sup></sup></a>&nbsp; Bkz: Deramedi ber Hermen&ouml;tik, s. 457-489; Halka-i İntikadi: Hermen&ouml;tik, Tarih, Edebiyat-i felsefe, s. 73-122.</p>\n	</div>\n</div>','Modern Çağ,  Dinin Dilini Ele Almada Yeni Mecraların Doğuşu','','publish','closed','open','','modern-cag-dinin-dilini-ele-almada-yeni-mecralarin-dogusu','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3341',0,'post','',0),(3342,1,'2020-05-08 13:19:15','2020-05-08 10:19:15','<div>\n	<p style=\"text-align: right;\">\n		<strong>Dr. Muhammed Ali Hajidehabadi</strong></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Giriş</strong></p>\n\n	<p>\n		Bizlerin, gen&ccedil;lere karşı takındığımız hal ve hareket, tavır ve davranışlarımız, onlara karşı olan hislerimizin t&uuml;m&uuml;, onlara olan bakış a&ccedil;ımızdan kaynaklanmaktadır. Bizlerde var olan bu bakış a&ccedil;ısı ve tutum, bir&ccedil;ok adet ve &ccedil;eşitli kaynaklarla şekillenmiş olan ideoloji ve inan&ccedil;lar doğrultusunda ortaya &ccedil;ıkmıştır.</p>\n\n	<p>\n		Yaşam okulu olan İslam dini bizlere bu &acirc;lemde var olanlara karşı olduk&ccedil;a zarif ve &ouml;zel bir bakış a&ccedil;ısı sunmaktadır. &ldquo;Halifetullah&rdquo; yani Allah&rsquo;ın yery&uuml;z&uuml;ndeki halifesi olma hasebiyle insan, diğer t&uuml;m canlılara nazaran &uuml;st&uuml;n ve se&ccedil;kin bir yere sahip olmuş ve hatta meleklerden de &uuml;st&uuml;n olup, onların secde ettiği varlık olagelmiştir.</p>\n\n	<p>\n		İslam dininin insana ve onun hayatına olan genel bakış ve nazarı, onun &ccedil;ocuğa, ergenlik &ccedil;ağında olana, gence veya yaşlıya olan bakışı ile aynıdır. Bizim, İslam dininin g&ouml;r&uuml;şlerine aşina olup, bu mektebin insan hakkında ortaya koyduğu &ouml;ğreti ve ideolojileri, aynı zamanda insanın hayatındaki her evresinde ortaya koyduğu genel d&uuml;ş&uuml;ncelerini bilmemiz, zamanımızın ciddi ve bir o kadar da zaruri meselelerinden biridir. Buna g&ouml;re, insanın kendini manevi a&ccedil;ıdan geliştirme yetisinin dışında, hangi yaş grubundan olursa olsun diğer insanlara karşı da bir&ccedil;ok &ouml;zel vazife ve sorumluluklara sahiptir. İşte insan, bu gibi vazife ve sorumlulukların &uuml;stesinden ancak İslam dininin bizlere sunduğu kanun ve kuralları &ouml;ğrenip, bunları kendi hayatına yansıtarak gelebilir.</p>\n\n	<p>\n		Bu makalede değinilecek konular ise; Masumların (a.s) yaşam ve s&ouml;zleri ile İlahi ayetlerin &ccedil;izdiği yol doğrultusunda İslam dininin &ccedil;ocuk ve gen&ccedil;lere bakış a&ccedil;ısı ve tutumu incelenecektir. Bu makalede, tutum ve onun işlevleri hakkında kısa bir a&ccedil;ıklamadan sonra ilk &ouml;nce yine kısaca gen&ccedil;lere İslami &ccedil;evrelerin dışında kalan kitlelerin bakış a&ccedil;ısı ve bunun ardından gelecek iki konu ise; İslam&rsquo;ın gen&ccedil;liğe bakışı konu edilecektir. Bu konulardan ilki &ccedil;ocukluk ve gen&ccedil;lik d&ouml;nemlerinin İslam dini i&ccedil;in ne denli değerli ve &ouml;nemli olduğunu anlatırken, bir diğer konu ise bu iki d&ouml;nemin kendine &ouml;zg&uuml; &ouml;zellik ve ayrıcalıklarını bizlere anlatacaktır.</p>\n\n	<h3>\n		Birinci Konu: Bakışın Anlamı, İşlev ve &Ouml;nemi</h3>\n\n	<p>\n		<strong>1. Bakışın Anlamı</strong></p>\n\n	<p>\n		Konu &ldquo;Tutum&rdquo; hakkında olduğunda, belirli kişi, grup, fikir veya nesnelere karşı takınılan yahut bazı durumlarda g&ouml;sterilen olumlu ya da olumsuz tepkilerin i&ccedil;erisinde bulunduğu eğilim akla gelmektedir. Ama yalnızca bunlarla da sınırlı değildir; duygu ve hislerin olumlu ya da olumsuz bir şekilde tepkide bulunma eğilimin de belirlenmesi konu edinilen şeydir tutum. Genellikle Sosyal psikolojinin merkez&icirc; kavramlarından biri sayılan tutum (attitude) kavramı, belirli bir sosyal obje konusunda bireylerde mevcut olan &uuml;&ccedil; unsuru yani bilişsel, duygusal, davranışsal yanlar taşıyan eğilimleri ifade etmektedir<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>.</p>\n\n	<p>\n		Bu y&uuml;zden, bir şahsın ya da ideolojinin insana bakış a&ccedil;ısı ve tutumu yalnızca o şahıs ve ideolojinin g&ouml;r&uuml;ş ve &ouml;ğretilerinin insanın mahiyet, h&uuml;viyet ve ne olduğuna değil; insana olan hissiyat, duygu ve ona olan yakınlık, samimiyeti ya da nefret ve soğukluğunu da yansıtır. Kısaca belirli bir objeye ilişkin olumlu veya olumsuz duyguların eşlik ettiği bilişlerin bellekteki temsilini kapsamaktadır.</p>\n\n	<p>\n		Ş&uuml;phesiz, yukarıda belirtilen bu &uuml;&ccedil; unsur bizlerin tutumunu yani, ilişkin olduğumuz t&uuml;m obje ve durumlara karşı tepkilerimizi etkiler ve aynı zamanda bu tutum bizi o ideolojinin temel &ouml;ğretileri i&ccedil;erisine de sokabilir.</p>\n\n	<p>\n		Maalesef bug&uuml;ne değin İslam a&ccedil;ısından gen&ccedil;lik araştırmalarında bu mesele hakkıyla eda edilemedi ve hatta elimizde bulunan bu makalede anlatılacağı gibi şimdiye kadar bu konuya derinlemesine bakılmadığını iddia edersek abes ka&ccedil;maz, abartmış olmayız. Gen&ccedil;ler &uuml;zerine yapılan araştırmaların geneli ya par&ccedil;a par&ccedil;a olmuştur ya da davranışları baz alınarak kaleme alınmıştır.</p>\n\n	<p>\n		<strong>2. Bakışın İşlev ve &Ouml;nemi</strong></p>\n\n	<p>\n		Bizim inancımıza g&ouml;re, İslami değerler a&ccedil;ısından &ouml;zellikle de eğitim konularında olduk&ccedil;a &ouml;nem arz eden bir konu, tutumun nasıl bir a&ccedil;ıya sahip olduğudur. Buna g&ouml;re, İslam&rsquo;ın &ccedil;ocuk ve gen&ccedil;lerin mizacına ne denli uyum sağlayan eğitim konularından başka, bu eğitim unsurlarını a&ccedil;ıklayabilir veya İslam toplumu i&ccedil;erisinde yaygın olarak tatbik edilen yanlış eğitim y&ouml;ntemlerini eleştirebiliriz. &Ouml;rneğin; İslam dini a&ccedil;ısından evlat, cennet &ccedil;i&ccedil;eklerinden bir &ccedil;i&ccedil;ek ve Y&uuml;ce Yaratıcının g&uuml;zel bir hediyesidir. O zaman kolaylıkla bu d&uuml;zene ait diğer unsurları sıralaya biliriz; aynı, evlada karşı olan mahabbet ve sevgi, &ccedil;ocuğun halet-i ruhiyesine uygun olma koşuluyla bazı istisnai ve gerekli durumlar dışında onu incitecek hareket ve sertlikten uzak durma veya &ccedil;ocuklara kalan miras meseleleri gibi hukuki ve fıkhi konuları sayabiliriz.</p>\n\n	<p>\n		Dikkatlice incelenecek olunursa; bilin&ccedil;siz bir şekilde zihinlere yerleşmiş olan, hen&uuml;z buluğ &ccedil;ağına ermemiş bir &ccedil;ocuğun mirasta hakkı olamaz s&ouml;ylemi İslam&rsquo;ın &ouml;ng&ouml;rd&uuml;ğ&uuml; bu ilkeyi yok sayamaz. &Ccedil;&uuml;nk&uuml; onlar bu h&uuml;k&uuml;mden kendileri i&ccedil;in herhangi bir pay ve menfaat &ccedil;ıkaramamaktadır. M&uuml;fessirler ş&ouml;yle yazar; Miras taksimi olarak adlandırılan &ldquo;Sehm&uuml;lırs&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> ayeti nazil olduğunda, bazı Araplar hiddetlenerek Allah Resul&uuml;n&uuml;n (s.a.a) yanına gelerek ve ş&ouml;yle dediler:</p>\n\n	<p>\n		&ldquo;Ey Allah Resul&uuml;! Hen&uuml;z aklı hi&ccedil;bir şeye erişmeyen, baliğ olmamış &ccedil;ocukların mirastan hak alması mı gerekmekte?!&rdquo; Peygamber Efendimiz (s.a.a) ş&ouml;yle buyurdu:</p>\n\n	<p>\n		Bu ilahi bir emirdir, başka bir şey değildir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>&rdquo;</p>\n\n	<p>\n		İslam dininin yeni nesle verdiği değer ve &ouml;nem tahlil edildiğinde, hi&ccedil;bir zaman &ccedil;ocuk ve gen&ccedil;lerin &uuml;st yaş gruplarıyla eşit tutulmadığını ve bunları bir nevi ayrı tuttuğunu g&ouml;rebiliriz. Cezalandırma sistemi de bu şekildedir; &ouml;rneğin k&uuml;&ccedil;&uuml;k ve hen&uuml;z ergen olmamış bir &ccedil;ocuğa, uygulanan ceza, aile i&ccedil;erisinde &ccedil;ocuğa uygulanan azarlama ve g&ouml;z korkutmadan ibaretken, aklı başında bir yetişkin veya olgun bir şahsa uygulanan ceza daha farklı ve bedenine uygulanan kırba&ccedil; ve darbe olarak g&ouml;r&uuml;lebilir. Ama yetişkin bir kişiye kıyasla aynı su&ccedil;un cezası buluğ &ccedil;ağına ermemiş bir &ccedil;ocuğu azarlamak ve tembihten &ouml;te ge&ccedil;mez. Buluğ &ccedil;ağına erişmemiş bir birey, yaptıklarından &ouml;t&uuml;r&uuml; cezaya tabi tutulmaz.<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n	<p>\n		Gen&ccedil;lere karşı İslam&rsquo;ın &ouml;ng&ouml;rd&uuml;ğ&uuml; yargı sistemi bir hayli kolay ve hafifletici y&ouml;ndedir. &Ccedil;&uuml;nk&uuml; gen&ccedil;ler, toplumun paha bi&ccedil;ilmez sermayeleridir ve bu sermayenin korunması i&ccedil;in de elden geldiği kadar onlara karşı yıpratıcı ve can yakıcı cezalardan ka&ccedil;ınılmalıdır. Nitekim ama&ccedil; onları toplumdan dışlamak değil bilakis onları sosyal yaşam ile i&ccedil;timai bir birey haline getirmektir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n	<p>\n		Tutumlar konusunun en &ouml;nemli ve en can alıcı nokta ise; &ccedil;ocuk ve gen&ccedil;lerin halet-i ruhiye, duygu, yaklaşım ve hisleri konusunda İslam dininin en doğru tutumunun ne olduğunu ve onlara nasıl davranılması gerektiğini incelemektir. İşin &ouml;z&uuml;, bizim burada yapmak istediğimiz şey de zaten bizlerin bu nesle nasıl bir tutum ve bakış i&ccedil;erisinde olduğumuzu, onların gelişmesi ve manevi boyutta ne denli y&uuml;kselmesini sağladığımızı g&ouml;rmektir. Gen&ccedil;lerin toplum i&ccedil;erisindeki konum, g&ouml;rev ve etkilerini, bizlerin onlardan olan beklentilerimizin aydınlığa kavuşması; toplum, din, ahlaki değerler, aile vb. konularda alacağı g&ouml;rev ve sorumlulukların sınırlarının ne olacağını a&ccedil;ığa &ccedil;ıkartmak, hayatın ka&ccedil;ınılmaz ger&ccedil;eklerine karşı hazırlanması veyahut onları bu sorumluluklardan ka&ccedil;ıran ve nefret etmelerine sebep olan nedenleri bulmaktır. Kısaca; &ccedil;ocuk ve gen&ccedil;lerin nasıl bir h&uuml;viyete sahip olmaları ve detayları hakkındadır.</p>\n\n	<p>\n		Bug&uuml;n ve yarının d&uuml;nyasını ve aynı zamanda toplum i&ccedil;inde vuku bulacak olayların belirleyicileri gen&ccedil;ler olduğundan &ouml;t&uuml;r&uuml;; yarınlarımızın yaşanabilir olması i&ccedil;in onlara karşı tutumumuz olduk&ccedil;a &ouml;nemlidir. Aynı şekilde bir gencin sosyallik, toplum i&ccedil;erisinde kendisine ait g&ouml;revleri ifa etmesi, toplumsal yaşamda &ouml;ng&ouml;r&uuml;len kanun ve kurallara riayet etme, k&uuml;lt&uuml;r&uuml;n ve adetlerin yaşaması i&ccedil;in &ccedil;abalaması ve &ouml;ng&ouml;r&uuml;len yaşa geldiğinde dini sorumluluklarını yerine getirmesi toplumun ona bakış a&ccedil;ısı ve tutumunun bir mahsul&uuml;d&uuml;r. Ya da bunun tam aksi d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde mesela bir gencin asosyal olması, kendi toplumunu yerip, aşağılaması, toplumsal &ouml;devlerinden uzaklaşıp, dini ve kutsal olduğu kabul g&ouml;r&uuml;len değerleri ayakları altına alması da yine toplumun ona karşı bakış a&ccedil;ısı ve tutumunun bir getirisidir.</p>\n\n	<p>\n		Elbette bu yukarıda anlatılanlar bir bireyin kendini y&ouml;netemeyeceği, ferdi olarak bir kemal ve olgunluğa erişemeyeceği manasını taşımamaktadır. İnsan illa da bir toplumla birlikte yaşamak zorunda değildir ama şu ger&ccedil;eği de g&ouml;z ardı etmemek gerekir ki; toplumun, bir birey &uuml;zerinde kimlik ve şahsiyetinin belirlenmesinde olduk&ccedil;a fazla bir payı vardır. Bunun yanı sıra onun istek ve iradesini dahi etkilemektedir ve zaten bu y&uuml;zdendir ki; toplum ve bireyi birbirinden ayırmak olduk&ccedil;a m&uuml;şk&uuml;ld&uuml;r.</p>\n\n	<p>\n		Aslında, gen&ccedil;ler kendilerini başkalarının onlara karşı g&ouml;rd&uuml;ğ&uuml; inan&ccedil;, duygu ve davranış aynasında g&ouml;rmektedirler. Bir gencin h&uuml;viyetini kazanması ve kendine olan d&uuml;ş&uuml;nceleri toplumun, &ouml;zellikle de ana-babanın, kendi akranlarının, arkadaşları arasında olan samimi ilişkilerin, o gencin &ouml;n&uuml;ne serilen imk&acirc;nlar ve omuzlarına y&uuml;klenen toplumsal sorumlulukların, onun diğerleriyle ortak hareket veya rekabet etme yetisine kavuşması ona karşı izlediği tutumla olduk&ccedil;a ilintilidir.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n	<p>\n		Bir toplumun genelinin &ccedil;ocuk ve gen&ccedil;lere olan tutum ve bakışı o denli &ouml;nemli ve tesirlidir ki; hatta o toplum i&ccedil;erisinden &ccedil;ıkan araştırmacı ve bilgili insanları dahi etkisi altına alabilmektedir. Elbette araştırma ve incelemede bug&uuml;n&uuml;n şartlarının o kadar ilerlemiş olmasına rağmen, ger&ccedil;eğin peşinde olanlar dışında hemen hemen bir&ccedil;ok araştırmacı kendi d&uuml;ş&uuml;ncesini ispat peşine d&uuml;şmektedir. Ancak işin &ouml;z&uuml; şu olmalı; bir araştırmacı, bir muhakkik acaba ne derece kendisini bu araştırma yaptığı s&uuml;rece, doğumundan bu yana i&ccedil;erisinde bulunduğu kendi toplumunun etkileri altında kalmadan, i&ccedil;ine işleyen duygular ve kendisine &ouml;ğretilen &ouml;ğretilerden arı kalarak bir araştırma yapabilir ki?!</p>\n\n	<p>\n		Hatta bundan daha da &ouml;tesi, g&uuml;n&uuml;m&uuml;z araştırmacılarının rol&uuml; siyasi, eğitim, k&uuml;lt&uuml;rel ve araştırma olarak toplumun genelinin gen&ccedil;lere karşı tutumunu etkileyecek ve değiştirecek bir konuma sahiptirler. Eğer bu tutumlar ger&ccedil;ekten de uygun ve doğru değillerse, &ccedil;ocuk ve gen&ccedil;lerle olduk&ccedil;a basit ve yapay bir bağ ortaya &ccedil;ıkacaktır. Hal b&ouml;yle olunca da toplumun b&uuml;y&uuml;k bir y&uuml;zdesini teşkil eden bu gen&ccedil;lerle hem toplum hem de devlet arasında kopukluk olacak, belki de zıtlıklar, &ccedil;atışmalar, k&uuml;lt&uuml;rel yıpranmalar ve en sonunda da pesimist, k&ouml;t&uuml;mser bir camianın ortaya &ccedil;ıkmasına yardımcı olmuş olacaktır!</p>\n\n	<p>\n		Bu elimizde bulunan araştırmada, kutlu İslam dininin gen&ccedil;ler ve gen&ccedil;liğe olan tutumunun bir kez daha ve dikkatlice değerlendirilmesi yapılmakta, faydalı olması d&uuml;ş&uuml;ncesiyle aynı zamanda diğer tutumlarla da bir nevi tatbik ve mukayese edilmektedir.</p>\n\n	<p>\n		<strong>3. Gayr-i İslami Bakışta Gen&ccedil;lik</strong></p>\n\n	<p>\n		&Ccedil;ocuk ve gen&ccedil;ler hakkında olduk&ccedil;a eski d&ouml;nemlerden bu g&uuml;ne yapılan araştırmaların metinlerini incelediğimizde toplumun bu kitlesine karşı her daim &ouml;nyargı ve k&ouml;t&uuml; bir yaklaşım olduğu ger&ccedil;eği karşımıza &ccedil;ıkmaktadır. Bu tutum doğrultusunda &ccedil;ocuk ve gen&ccedil;ler tasvir edilirken karşımıza ş&ouml;yle bir karakter &ccedil;ıkarmaktadır; faydasız, gelenekleri hi&ccedil;e sayan, bozguncu, başına buyruk, asi, isyank&acirc;r ve kirlenmiş olarak veya elle tutulur bir tarafı olmayan bireyler olarak resmedilir. Şimdi burada gen&ccedil;lere karşı bu tutum ve bakış a&ccedil;ısına birka&ccedil; &ouml;rnek vereceğiz.</p>\n\n	<p>\n		&ldquo;Horace&rdquo; lakabıyla anılan ve m.&ouml;. 8. yılda yaşamış olan Sezar&rsquo;ın evlatlık v&acirc;risi olan Augustus d&ouml;neminin en &ouml;nemli Romalı şair ve hatibi Quintus Horatius Flaccus ş&ouml;yle der:</p>\n\n	<p>\n		&ldquo;Atalarımızın d&ouml;neminden daha k&ouml;t&uuml; bir d&ouml;nemi babalarımız yaşamıştı. Biz de onların &ccedil;ocukları olduğumuza g&ouml;re onlardan daha k&ouml;t&uuml; ve bozguncu bir d&ouml;nem yaşayacağız ve bizlerin d&uuml;nyaya getireceği &ccedil;ocuklar da bizlerden daha bozguncu olacaklardır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n	<p>\n		Amerikalı psikolog Carl Rogers ise 1939 yılında kaleme aldığı &ldquo;Sorunlu &Ccedil;ocukların Psikolojisi&rdquo; adlı eserinde şunları dile getirmekte:</p>\n\n	<p>\n		&ldquo;Sokrat, kendi zamanında yaşayan gen&ccedil;leri ş&ouml;yle anlatmakta; onlar anne ve babalarına hizmet edeceklerine, aynı asi azgınlar gibi kendilerine nimet verenlere saygısızlık yapmaktalar. Ve başka bir yerde de ş&ouml;yle der; Gen&ccedil;ler d&uuml;ş&uuml;nmekten yoksun varlıklardır. Bakın, hatta anne-babaları veyahut b&uuml;y&uuml;kleri odaya girdiğinde yerlerinden kalkmayı bile d&uuml;ş&uuml;nemezler. Konuşma esnasında da muhataplarına edepsizce konuşur, sofradaki yiyecekleri sanki bir tek kendisi varmış&ccedil;asınahırsla birbirinin elinden kaparlar. Ayaklarını birbiri &uuml;st&uuml;ne atar ve &ouml;ğretmenlerine karşı da olduk&ccedil;a acımasız olurlar.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n	<p>\n		S&uuml;merlerin en &ouml;nemli şehirlerinden biri sayılan ve Tevrat&rsquo;ta da Hz. İbrahim&rsquo;in (a.s) doğduğu yer olarak adlandırılan ve modern Irak&rsquo;ın Basra eyaleti i&ccedil;erisinde bulunan Ur şehrinde i.&ouml;. 3500 yıllarından kalma eski bir levhanın &uuml;zerine şu s&ouml;zler kazınmıştır:</p>\n\n	<p>\n		&ldquo;Eğer kendi gen&ccedil; nesillerimize istedikleri gibi hareket etme yetkisi verirsek, o zaman k&uuml;lt&uuml;r ve medeniyetimiz yok olmaya mahk&ucirc;m olacaktır.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n	<p>\n		Cahiliye devri Araplarının da &ccedil;ocuk ve gen&ccedil;lere karşı tutumları da bir hayli yanlış ve zararlıydı. Allah Resul&uuml; (s.a.a) ve Ehl-i Beyt&rsquo;in (a.s) &ccedil;abaları da; bu yanlış tutumu d&uuml;zeltme ve ıslah etme yolundaydı.</p>\n\n	<p>\n		İslam kaynaklarında bu konuyla ilgili bir&ccedil;ok &ouml;rnek olmasına rağmen bizler yalnızca bir tanesini dile getirip, yetineceğiz; İslam dininin ilk d&ouml;nemlerinde yaşamış, Arap b&uuml;y&uuml;klerinden Hasan-i Basri bir g&uuml;n ş&ouml;yle demişti:</p>\n\n	<p>\n		&ldquo;&Ccedil;ocuk ne de k&ouml;t&uuml; bir şeydir! Yaşarsa eğer eziyet ve huzursuzluk kaynağı ve &ouml;l&uuml;rse de; hayat bizleri yok olmakla tehdit eder.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n	<p>\n		Hasan-i Basri&rsquo;nin bu s&ouml;zleri İmam Zeynelabidin&rsquo;in (a.s) kulağına gelir. İmam (a.s) ş&ouml;yle buyurur:</p>\n\n	<p>\n		&ldquo;Vallahi bu ne b&uuml;y&uuml;k yalandır b&ouml;yle! &Ccedil;ocuk ne de g&uuml;zel bir şeydir! Yaşarsa eğer ana-baba i&ccedil;in devamlı dua eden hazırda bekleyen bir duacı ve &ouml;l&uuml;rse de; onlar i&ccedil;in &ouml;nceden yollanmış şefaat&ccedil;idir.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n	<p>\n		Genellikle psikologların bu d&ouml;neme verdikleri isimler de ileride değineceğimiz &uuml;zere bir hayli ilgin&ccedil; ve menfi isimlerdir. Zaten bir nevi İslam dini ile diğer ekollerin arasındaki farkı da bu isimlendirme konusunda rahatlıkla g&ouml;receğiz.</p>\n\n	<p>\n		Ama maalesef Batı d&uuml;nyasından alınıp, &ccedil;evirisi yapılan eserlerin yanı sıra, kendine g&uuml;venini yitirmiş bir toplum olarak bizler, Garbın ilmini kendimizinkinden daha y&uuml;ksek g&ouml;rd&uuml;ğ&uuml;m&uuml;zden yakın d&ouml;nemlere kadar psikolog ve gen&ccedil;ler &uuml;zerinde &ccedil;alışanlarımızın zihniyeti onlara karşı tam olarak menfi demesek bile m&uuml;spet de değildi.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n	<p>\n		Elbette Batı d&uuml;nyasının &ccedil;ocuk ve gen&ccedil;ler &uuml;zerine yaptığı araştırma ve kazandığı deneyimler bu konuda bizler i&ccedil;in de yeni bir &ccedil;ığır a&ccedil;ıp, onlara karşı farklı bir bakış a&ccedil;ısına kavuşmamızı sağlamış ve bu eserlerin sayesinde de yeni bilgi ve faydalara ulaşmışızdır. Ama &ouml;ncelikle; Batı&rsquo;nın bu konuda vardığı sonu&ccedil; ve ortaya koyduğu bilgilerin &ouml;nemli bir kısmı İslam dininin &ccedil;ocuk ve gen&ccedil;ler i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; psikolojik yaklaşımlarla uyuşmamakta ve ciddi sıkıntılara gebedir. İkinci olarak da; Batı&rsquo;da yapılan &ccedil;evirilerin hemen hemen hepsi, tahlil edilip, eleştirilmeden İslam d&uuml;nyasına girmiştir.</p>\n\n	<p>\n		Gen&ccedil;ler ve &ccedil;ocuklar konusunda bizim araştırmacılarımızın da genel fikirsel yapısı, aynı Batılı meslektaşları gibi şekillenmiştir. Araştırmacı ve yazarların, İslam dininin o derin bakış a&ccedil;ısına vakıf olamamaları ve dini konuları bir hayli hafife alıp, &ouml;nemsememeleri, bunun yanı sıra, din ile i&ccedil; i&ccedil;e olan toplum ve &ouml;ğretim merkezlerinin bu konudaki vurdumduymazlıkları, konunun tam, derinlemesine ve kani edici bir şekilde anlatılamayıp, yalnızca y&uuml;zeysel bir İslam hukukuyla ge&ccedil;iştirilmesi y&uuml;z&uuml;nden i&ccedil;inden &ccedil;ıkılamaz bir hal almıştır. Elbette burada genelden bahsettiğimizin bir kez daha altını &ccedil;izmeliyiz &ccedil;&uuml;nk&uuml; hem ilim havzaları hem de &uuml;niversitelerde g&ouml;revli bazı araştırmacı ve yazarların İslami bir yol &uuml;zere hareket edip, bu konuda olduk&ccedil;a g&uuml;zel eserler bıraktıklarını ink&acirc;r edemeyiz.</p>\n\n	<h3>\n		İkinci Konu: Gen&ccedil; Kimdir?</h3>\n\n	<p>\n		Bilim adamları ve bilirkişiler &ldquo;Gen&ccedil; kimdir?&rdquo; ve &ldquo;Gen&ccedil;lik, &ouml;mr&uuml;n hangi evreleri ile sınırlıdır?&rdquo; sorularına ortak bir cevap vermemişlerdir. Hatta bu belirsizlik uluslararası kanun ve y&ouml;netmeliklere dahi yansımıştır. Birleşmiş Milletler Teşkilatı, &ccedil;ocuk ve b&uuml;y&uuml;kleri mukayese edip, var olan toplumların milliyet ve k&uuml;lt&uuml;r farklılıklarını da değerlendirerek gen&ccedil;lik yaş grubunu 15-24 olarak belirlemiştir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Şu durumda dikkat edilmelidir ki; gen&ccedil; kimdir sorusunun cevabı toplumsal, k&uuml;lt&uuml;rel, politik ve ekonomik değerler baz alındığında farklılık g&ouml;stermekte ve gelişmekte olan &uuml;lkelerde ise bu yaş 24&rsquo;&uuml; de aşmaktadır.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n	<p>\n		İslam dininde Kur&rsquo;an dili olarak kabul g&ouml;r&uuml;len Arap&ccedil;ada, &ccedil;ocuk ve gen&ccedil;lere dair bir&ccedil;ok tabir ve muadil kelime bulunmaktadır. Bunlardan bazıları; murahik, gulam, feta ve şabb kelimeleridir.</p>\n\n	<p>\n		Murahik; Ergenlik &ccedil;ağı belirtileri kendisinde g&ouml;r&uuml;nen veya ergen olan kişi.</p>\n\n	<p>\n		Gulam;Muharikten daha kapsamlı bir tabir olan Gulam, ergen olan kişiye denildiği gibi k&uuml;&ccedil;&uuml;k &ccedil;ocuğa da denilmektedir.</p>\n\n	<p>\n		&ldquo;Dedi ki: &ldquo;Rabbim, benim nasıl &ccedil;ocuğum olur? İhtiyarlık tam bir bi&ccedil;imde &uuml;st&uuml;me binmiş, karım ise kısır!&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n	<p>\n		Feta; bu kelime de ergenlik &ccedil;ağına erişip, onu geride bırakmış ve delikanlı olarak adlandırılan halk arasında ise bıyığı hen&uuml;z bitmemiş gence denmektedir.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n	<p>\n		&ldquo;Şehirde bazı kadınlar ş&ouml;yle konuştular: &ldquo;Az&icirc;z&rsquo;in karısı, gen&ccedil; uşağının nefsinden g&ouml;nl&uuml;n&uuml; eğlendirmek istemiş. Aşktan y&uuml;reğinin zarı delinmiş. &Ouml;yle anlıyoruz ki, kadın tam bir &ccedil;ılgınlığa d&uuml;şm&uuml;ş.&rdquo;<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n	<p>\n		Şabb; Bu kelime ise g&uuml;&ccedil; ve kuvvetin dorukta olduğu 30 ve 40&rsquo;lı yaşları kendi b&uuml;nyesinde barındığı gibi bunun aksini s&ouml;yletecek hem rivayetlerde hem de Arap edebiyatında bir&ccedil;ok &ouml;rnek de g&ouml;r&uuml;lmektedir. &Ouml;rnek olarak İmam Cafer Sadık&rsquo;tan (a.s) nakledilen bir rivayette;</p>\n\n	<p>\n		&ldquo;Bir erkeğin yaşı otuzu aştığında, artık ona orta yaşlı denir.&rdquo;<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n	<p>\n		Kısaca en iyisi gen&ccedil;lik evresini yaşıyla değil de, kendine &ouml;zg&uuml; &ouml;zelliklere g&ouml;re tanımak daha yeğdir. Zaten şahsın fizyolojik ve psikolojik &ouml;zellikleri ele alınıp, irdelendiğinde &ouml;mr&uuml;n&uuml;n hangi devresinde olduğu olduk&ccedil;a a&ccedil;ık bir şekilde g&ouml;r&uuml;lecektir. Aynı Y&uuml;ce kitabımız Kur&rsquo;an-ı Kerim&rsquo;in insan hayatını şu &uuml;&ccedil; &ouml;nemli d&ouml;nemle yani &ccedil;ocukluk, gen&ccedil;lik ve yaşlılıkla &ouml;zetlediği gibi;</p>\n\n	<p>\n		&ldquo;Allah&rsquo;tır ki sizi zayıflıktan yarattı. Sonra zayıflığın ardından (size) bir kuvvet verdi. Sonra kuvvetin ardından da zayıflık ve ihtiyarlık verdi. Allah, dilediğini yaratır, O, bilendir, g&uuml;c&uuml; yetendir.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n	<p>\n		İslam literat&uuml;r&uuml;nde de gen&ccedil;liği iki şekilde inceleme imk&acirc;nımız vardır; bunlardan ilki, ikincisine nazaran daha seri ve kısa bir dille gen&ccedil;lik devresinin &ouml;nemi ve ona sahip olmanın değeri hakkındayken ikinci kısım ise; gen&ccedil;liği cismi, ruhi ve yaratılış konumuna g&ouml;re değerlendiren ve bir nevi de olduk&ccedil;a &ouml;nemli nasihatlerin yer aldığı rivayetler grubudur. Bu iki kısım rivayetler bizlerin İslami a&ccedil;ıdan gen&ccedil;liği tanımamızda olduk&ccedil;a yardım edeceklerdir.</p>\n\n	<p>\n		İslami metinler &uuml;zerinde yapılan araştırmalar gen&ccedil;lik d&ouml;neminin, insan hayatına ait diğer evrelerle hatta mukayese edilemeyecek derecede &ouml;nem ve farklılık arz ettiğini g&ouml;stermektedir. Hatta &ouml;te yandan dini dok&uuml;manlar i&ccedil;erisinde insanın bu paha bi&ccedil;ilmez d&ouml;nemine dair değişik a&ccedil;ılardan &ccedil;eşitli boyutlardan olduk&ccedil;a fazla rivayetle mevzubahis edilmiş, bu d&ouml;nem &ouml;ylesine &uuml;zerine basa basa anlatılmış ve değerlendirilmiştir ki; insan hayatının diğer d&ouml;nemleri neredeyse g&ouml;lgesinde kalmıştır. Sonu&ccedil; itibariyle, bizim İslami kaynaklarda yer alan rivayetler bu d&ouml;neme nasıl &ouml;nem vermemiz ve ne şekilde değerlendirmemiz gerektiğini &ouml;ğretmektedir.</p>\n\n	<p>\n		<strong>1. Allah&rsquo;ın En G&uuml;zel Yarattığı Eseri, Gen&ccedil;lik</strong></p>\n\n	<p>\n		Maddi &acirc;leme dair yaratılmış ve v&uuml;cuda gelmiş t&uuml;m varlıklar, Hekim ve &Acirc;lim olan Allah&rsquo;ın birer eseridir. Bu varlıkların her birinde diğerlerinden farklı ince ve zarif &ouml;zellikler olması akıl sahiplerinin hayranlık i&ccedil;erisinde bu varlıkları izlemesine ve derin bir tefekk&uuml;re dalmalarına neden olmaktadır. Bu yol aslında onların yaratıcısı olan hikmet ve bilgi sahibi Allah&rsquo;ı tanıma yollarından yalnızca birisidir. Varlık &acirc;lemindeki en k&uuml;&ccedil;&uuml;k canlının bile olduk&ccedil;a karışık bir sisteme sahip olması ve bu denli k&uuml;&ccedil;&uuml;k varlıkların b&ouml;ylesine m&uuml;kemmel donatılmış olması ister istemez d&uuml;ş&uuml;nen insanı şaşkına &ccedil;evirmektedir.Bunun yanı sıra O&rsquo;nun kendisi g&uuml;zel olduğu i&ccedil;in varlık &acirc;lemine dair ne varsa hepsi g&uuml;zeldir ve bu insanın ruhuna yeniden hayat vermektedir. &Ccedil;&uuml;nk&uuml; var olan mevcudata bakıldığında ruha aykırı bir şeyin olmadığı ve ne varsa hepsinin insana hoş geldiğini g&ouml;rmekteyiz. Ehl-i Beyt kaynaklı bazı rivayetlere baktığımızda Allah&rsquo;ın yarattığı en g&uuml;zel varlığı &ldquo;Gen&ccedil; Evlat&rdquo; olarak g&ouml;rmekte ve en acı olayı da onun yitirilmesi ve hayatını kaybetmesi olarak okumaktayız.</p>\n\n	<p>\n		İbn-i Ebi Leyli İmam Cafer-i Sadık&rsquo;a (a.s) ş&ouml;yle sormuştu; Allah&rsquo;ın en &ccedil;ok sevdiği ve hoşlandığı varlık nedir? İmam da bunun &uuml;zerine; Gen&ccedil; evlattır. Cevabını verince İbn-i Ebi Leyli; Peki en acı olanı nedir? diye sordu ve İmam da ona; O gen&ccedil; evladı yitirmektir. diyebuyurdu.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n	<p>\n		Belki buna g&uuml;zel ve g&ouml;nle yakın denmesinin bir başka nedeni de anne-babanın ellerinde bulunan o g&uuml;zel, g&uuml;&ccedil;l&uuml; ve diri gen&ccedil; evladı, kendilerinin acizlik ve d&uuml;şk&uuml;nl&uuml;k g&uuml;nlerinde ellerinden tutması &uuml;midi olabilir. Zaten bu y&uuml;zden anne-baba evlatlarına karşı olduk&ccedil;a derin bir mahabbete sahiptirler. Gen&ccedil; evlat sahibi olmak ana ve baba i&ccedil;in d&uuml;nyanın en g&uuml;zel şeyidir. Aynı şekilde o gen&ccedil; evladı kaybetmek de ana ve baba i&ccedil;in d&uuml;nyanın en acı şeyidir.</p>\n\n	<p>\n		<strong>2. Bilinmeyen Değer, Gen&ccedil;lik</strong></p>\n\n	<p>\n		İslam kaynaklarında, gen&ccedil;lik yıllarının değerini anlatan bir&ccedil;ok rivayetin yanı sıra o d&ouml;nemin kıymetinin iyi bilinmesi ve bir ganimet olarak değerlendirilmesi y&ouml;n&uuml;nde de olduk&ccedil;a fazla tavsiye ve nasihate sahibiz. Elbette t&uuml;m bunların yanı sıra gen&ccedil;lik yıllarının insanlar tarafından derk edilemediğine dair bir&ccedil;ok rivayette mevuttur. Emir&rsquo;ul M&uuml;&rsquo;minin Ali (a.s) buyurur ki;</p>\n\n	<p>\n		&ldquo;İki şeyin elden gitmeden değerini anlamak zordur; biri sağlık bir diğeri de gen&ccedil;liktir.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n	<p>\n		Bu rivayet olduk&ccedil;a sarih bir şekilde gen&ccedil;lik d&ouml;neminin değerine vurgu yapmaktadır. Bir şeyin değerli olması hi&ccedil; ş&uuml;phesiz kendisiyle alakalıdır ve gen&ccedil;lik, bizatihi değerlidir ama hayatın diğer evreleriyle yani &ccedil;ocukluk ve yaşlılık gibi d&ouml;nemleriyle kıyaslandığında zaten bu değerini bir kez daha g&ouml;zler &ouml;n&uuml;ne sermektedir. Bu konuyu ilerleyen b&ouml;l&uuml;mlerde daha detaylı bir şekilde ele alacağız. Elbette &ouml;zetlemek gerekirse şunu s&ouml;yleyebiliriz; beden din&ccedil;liği, ruh sadeliği, d&uuml;ş&uuml;nme yetisi olarak gen&ccedil;lik d&ouml;nemi, en uygun ve en verimli evredir.</p>\n\n	<p>\n		&Ouml;te yandan İmam Ali&rsquo;nin (a.s) bu s&ouml;zlerinden gen&ccedil;liğin &ldquo;kadri bilinemeyen bir değer&rdquo; olduğunu anlamaktayız. Başka bir tabirle, değer ve faziletler iki kısımdır; birincisi tanınmış ve bilinen değerler bir diğeri de bilinmeyen değerlerdir ki gen&ccedil;lik işte bu sınıfta kendine yer bulur. Elbette bu değeri bir t&uuml;rl&uuml; bilinemeyen d&ouml;nem, gen&ccedil;ler i&ccedil;in ge&ccedil;erlidir &ccedil;&uuml;nk&uuml; hayatın bu evresini geride bırakmış olgun ve yaşlı insanlar, gen&ccedil;liğin değerini ve aslında nasıl da kıymetli bir sermaye olduğunu artık &ccedil;ok iyi bilmektedirler. Bu konuda eğitimcilere olduk&ccedil;a zor bir g&ouml;rev d&uuml;şmekte ve gen&ccedil;lere bu d&ouml;nemin kıymetini bilmeleri konusunda telakkide bulunmaları icap etmektedir. &Ccedil;&uuml;nk&uuml; bu evre gizli ve değeri bilinemeden kaldığı m&uuml;ddet&ccedil;e hi&ccedil;bir gen&ccedil; tarafından değerlendirilemeyecek, beyhude bir şekilde ge&ccedil;ip gidecek veya ger&ccedil;ek manasıyla yaşanamayacaktır. Ş&uuml;phesiz gen&ccedil;ler, başıboş bırakılır ve bu paha bi&ccedil;ilmez d&ouml;nem hakkında aydınlatılmazsa, bu geri d&ouml;n&uuml;ş&uuml; olmayan fırsat elden ka&ccedil;tıktan sonra nasıl bir hazineyi yitirdiklerinin farkına varacaklardır.</p>\n\n	<p>\n		<strong>3. Gen&ccedil;lik &Ccedil;ağını Ganimet Bilmek</strong></p>\n\n	<p>\n		İslam kaynaklarında gen&ccedil;lik d&ouml;neminin değerinin bilinmesi, bu bir daha ele ge&ccedil;mez fırsatın iyi değerlendirilmesi ve &ouml;mr&uuml;n bu merhalesinin ganimet sayılması hakkında bir hayli tavsiye ve &ouml;ğretiler g&ouml;ze &ccedil;arpmaktadır. K&acirc;h bu tavsiyeler İslam b&uuml;y&uuml;kleri tarafından se&ccedil;kin ashabı i&ccedil;in yol g&ouml;sterici, &ouml;ğ&uuml;t verici bir kalıp i&ccedil;erisinde dile getirilmiş k&acirc;h da toplumun b&uuml;t&uuml;n&uuml;ne hitap edilmiştir. Her iki durumda da mukaddes İslam dini, insan &ouml;mr&uuml;n&uuml;n her devresinin sağlıklı ve doğru kullanılması y&ouml;n&uuml;nde olduk&ccedil;a ısrar eder ve boşa ge&ccedil;en her anı hi&ccedil;bir surette caiz g&ouml;rmez. Ama gen&ccedil;lik evresi &uuml;zerinde daha bir farklı durur ve insanın o en verimli, en değerli d&ouml;neminde ulaşabileceği manevi g&uuml;&ccedil;ler ve beceriler konusunda tavsiyelerde bulunduğu gibi d&uuml;şebileceği hata ve zahmetler hakkında da uyarıda bulunmayı ihmal etmez. Başka bir deyişle, gen&ccedil;lik evresi &ccedil;ok &ouml;nemli olduğu gibi bir o kadar da tehlikelidir. &Ccedil;&uuml;nk&uuml; Kur&rsquo;an-ı Kerim&rsquo;in de değindiği gibi gen&ccedil;lik &ccedil;ağının en belirgin &ouml;zelliği g&uuml;&ccedil; ve kuvvettir. Bunun hangi y&ouml;nde kullanılacağı &ouml;nemlidir. İyiye mi yoksa k&ouml;t&uuml;ye mi? İşte bu insanın yapıcı ya da yıkıcı olması anlamını taşımaktadır. Bu kudret ancak ve ancak insanın gen&ccedil;lik &ccedil;ağında zirveye ulaşmakta ve o d&ouml;nemde bunu nasıl kullanacağı &ouml;nem arz etmektedir. Zaten Allah Resul&uuml; (s.a.a) ve Ehl-i Beyt imamlarının (a.s) gen&ccedil;lik hakkında ashabına bulunduğu tavsiye ve uyarılar da bu y&ouml;ndedir. Değerli İslam Peygamberi Muhammed Mustafa (s.a.a) vefalı dostu Ebuzer-i Gıffari&rsquo;yeş&ouml;yle hitap etmektedir;</p>\n\n	<p>\n		&ldquo;Ey Ebazer! Şu beş şeyi diğer beş şey gelmeden &ouml;nce ganimet bil; Gen&ccedil;liğini yaşlılıktan &ouml;nce, sağlığını hastalığından &ouml;nce, zenginliğini fakirlikten &ouml;nce, boş vaktini meşguliyetinden &ouml;nce ve hayatını &ouml;l&uuml;mden &ouml;nce&hellip;&rdquo;&zwnj;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n	<p>\n		Buna benzer başka rivayetler de İmamlardan (a.s) bizlere ulaşmıştır. Mesela Hz. Ali (a.s) buyurur ki;</p>\n\n	<p>\n		&ldquo;Gen&ccedil;lini yaşlanmadan &ouml;nce, sıhhatini de hastalanmadan &ouml;nce bul!&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n	<p>\n		&Ouml;te yandan İmam Musa Kazım (a.s) da Allah kelamı olan Kur&rsquo;an-ı Kerim&rsquo;de ge&ccedil;en &ldquo;Allah&rsquo;ın sana verdikleri i&ccedil;inde &acirc;hiret yurdunu ara, d&uuml;nyadan da nasibini unutma.&rdquo;ayetinin tefsirinde ş&ouml;yle buyurmakta:</p>\n\n	<p>\n		&ldquo;Unutma! Sağlığını, g&uuml;c&uuml;n&uuml;, fırsatlarını, gen&ccedil;liği, mutluluğunu ahiret i&ccedil;in kullan.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n	<p>\n		<strong>4. Gen&ccedil;lik D&ouml;neminden Faydalanmak, Peygamberin (s.a.a) Duası</strong></p>\n\n	<p>\n		Birisi hakkında &ldquo;Dua etmek&rdquo;genel itibariyle birisinin yapmış olduğu iş ve eylemlerin cevabı niteliğindedir ve Arap&ccedil;ada bu kavram bedduayı da i&ccedil;erisine almaktadır. Ama &ouml;rfi olarak dua etmek yapılacak hayırlı ve makbul işler i&ccedil;in kullanılmaktadır. Rivayetlerde duanın edebi hakkında g&ouml;ze bir hayli fazla &ccedil;arpan konu ise; kendine ve diğerlerine beraberce dua etmektir. Dini kaynaklarımızda duanın nasıl edileceğine dair olduk&ccedil;a değerli ipu&ccedil;ları verilmekte ve masum &ouml;nderlerin (a.s) bazı sahabeleri hakkında dua ederken y&uuml;ce Allah&rsquo;tan onların gen&ccedil;lik d&ouml;nemlerinden yeterince faydalanmaları ve bu nimetten nasipsiz kalmamaları i&ccedil;in istekte bulunduğunu g&ouml;rmekteyiz. Buna &ouml;rnek olarak da, Peygamber Efendimize (s.a.a) su getiren gen&ccedil; sahabesi Amr bin Huzai i&ccedil;in ettiği; &ldquo;Allah&rsquo;ım! Onun gen&ccedil;liğinden yararlanmasını sağla&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> diye dua etmesidir. Allah Resul&uuml;n&uuml;n (s.a.a) bu hayır duası nedeniyle Amr, seksen yaşına gelmesine rağmen hala gen&ccedil;lik enerjisi ve diriliğini kaybetmemişti. Amr bin Huzai Peygamber Efendimizden (s.a.a) sonra da ilk imamızın da en yakın sahabelerinden birisi olmuş ama maalesef Muaviye bin Ebu S&uuml;fyan&rsquo;ın muhafızları tarafından başı kesilerek şehit edilmiş ve bir sini i&ccedil;erisinde Muaviye&rsquo;ye sunulmuştur.</p>\n\n	<p>\n		Hi&ccedil; ş&uuml;phesiz insan gen&ccedil;lik d&ouml;neminde bir&ccedil;ok kabiliyet, imk&acirc;n ve g&uuml;ce sahiptir.Zaten bunun bilincinde olan Hz. Nebi de (s.a.a) Amr i&ccedil;in b&ouml;ylesine g&uuml;zel bir dua ediyor. Bunun mukabilinde ise gen&ccedil;liğin g&uuml;zellik ve &ccedil;ekicilik gibi değerlerini bilememe durumunda insanlar i&ccedil;in hi&ccedil; de hoş olmayan olaylar vuku bulmaktadır. İslam Peygamber&rsquo;i (s.a.a) ş&ouml;yle buyurmaktadır;</p>\n\n	<p>\n		&ldquo;Kim Allah&rsquo;ın dininden yeterince pay almayı başaramadıysa, Allah onu &uuml;&ccedil; şeye giriftar eder; ya onun gen&ccedil; yaşta canını alır ya onu bir sultanın uşağı yapar ya da onu bir k&ouml;yde yaşamaya mecbur kılar&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n	<p>\n		<strong>5. M&uuml;tedeyyin Gen&ccedil;, Allah&rsquo;ın İftihar ve Kıvan&ccedil; Kaynağıdır</strong></p>\n\n	<p>\n		Allah&rsquo;a ibadetle meşgul olan bunca insan arasından Allah Te&acirc;l&acirc;, meleklerine ibadet eden genci g&ouml;stererek onunla iftihar ettiğini s&ouml;yl&uuml;yor. Bu yalnızca bizlere ibadetin &ouml;nemini g&ouml;stermekle kalmıyor belki de bu gen&ccedil;lik &ccedil;ağında ibadet etmenin ne denli &ouml;nemli olduğunu bizlere anlatıyor. Bu nedenle, gen&ccedil;lik yıllarını ibadete vermiş bir gen&ccedil; ile ihtiyarlık d&ouml;nemini ibadete vermiş yaşlı birisi asla eşit g&ouml;r&uuml;lmemektedir. Hatta bu mesele o kadar m&uuml;himdir ki, rivayetlerde dahi yer bulmuş ve gen&ccedil;ken ibadet ehli olan ile ihtiyar halinde bu işe g&ouml;n&uuml;l veren arasında olduk&ccedil;a b&uuml;y&uuml;k dereceler konmuştur. Bir rivayette bu olay peygamberlerin avam halka &uuml;st&uuml;nl&uuml;ğ&uuml; ne ise bu da odur şeklinde yorum bulmuştur. Allah Resul&uuml; (s.a.a) ş&ouml;yle buyurur;</p>\n\n	<p>\n		&ldquo;Hen&uuml;z gen&ccedil;liğinin ilk evresinde Allah&rsquo;a ibadet etmeye koyulmuş bir gen&ccedil; ile ilerlemiş yaşıyla beraber Allah&rsquo;a y&ouml;nelen yaşlı kimse arasındaki fark, peygamberlerin diğer insanlara &uuml;st&uuml;nl&uuml;ğ&uuml; gibidir.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n	<p>\n		<strong>6. Gen&ccedil;lik, Sorumluluk ve &Ouml;dev D&ouml;neminin Başlamasıdır</strong></p>\n\n	<p>\n		İslami kaynaklardan elde edilen bilgi doğrultusunda şunu s&ouml;ylemek pek de yersiz olmayacaktır; gen&ccedil;lik &ccedil;ağına adım atmakla, insanın sorumluluk ve mesuliyetleri de başlamaktadır. Elbette bundan, yani ergenlik &ccedil;ağından &ouml;nceki yıllarda da bazı fakihlere g&ouml;re İlahi emirlerin uygulanması gerektiği y&ouml;n&uuml;nde fetvalar g&ouml;ze &ccedil;arpmış ama bu &ouml;devlerin yerine getirilmediği durumlarda da hi&ccedil;bir cezaya uğramayacağı dile getirilmiştir. Aslına bakılacak olunursa bu konu gen&ccedil;lik &ccedil;ağında ciddiyet kazanmakta ve her t&uuml;rl&uuml; İlahi buyruğun sorumluluğu altına girmektedir. Artık Y&uuml;ce Allah onu, salahiyet sahibi olarak g&ouml;rmekte ve kendi s&ouml;zlerine muhatap almaktadır. Zaten bu y&uuml;zdenİlahi boyutta ondan &ldquo;M&uuml;kellef&rdquo; olarak bahsedilir. Aslında insan &ouml;mr&uuml;n&uuml;n en b&uuml;y&uuml;k dini olayı bu yaşlarda vuku bulmakta ve bu kutlu, iftihar dolu elbiseyi kendi teninde g&ouml;rmeye başlamaktadır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> İşte bu y&uuml;zden bu konuya ağırlık vermekte &ouml;nem vardır.</p>\n\n	<p>\n		Seyyidibn-i Tavus bu konuda oğluna ş&ouml;yle yazmaktadır:</p>\n\n	<p>\n		&ldquo;Evladım, Muhammed! Y&uuml;ce Yaradan seni akıl nimetiyle m&uuml;k&acirc;fatlandırıp, kendi makam-ı &acirc;liyesindeseni muhatabı olarak kabul g&ouml;rd&uuml;ğ&uuml;nde bu anı mutlaka not al ve kendin i&ccedil;in en değerli bayram olarak bil. Bu yıld&ouml;n&uuml;m&uuml;n&uuml; kutla, Allah Te&acirc;la&rsquo;yı da sana verdiği bu akıl nimeti i&ccedil;in &ccedil;ok&ccedil;a ş&uuml;kret.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n	<p>\n		Gencin &ouml;dev ve sorumluluk alma &ccedil;ağına gelmesi, onun ruhi, psikolojik, akli ve cismi olarak &ouml;mr&uuml;n&uuml;n diğer evrelerinden daha &uuml;st&uuml;n ve &ouml;nemlidir. Bir rivayette de bu ruhi ve cismi değişikliğe şu şekilde değinilmektedir. Hz. Ali (a.s) ş&ouml;yle buyurur;</p>\n\n	<p>\n		&ldquo;&Ccedil;ocuklarda artık akıl yetisi kendini g&ouml;stermeye başladığında namaz, bedene g&uuml;&ccedil;-kuvvet geldiğinde oru&ccedil; ve c&uuml;n&uuml;p olduklarında ise kurallar ve sınırlar ona vacip olur.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n	<p>\n		<strong>7. Kıyamet G&uuml;n&uuml;nde Gen&ccedil;lik Hakkında Hesaba &Ccedil;ekilme</strong></p>\n\n	<p>\n		Kıyamet g&uuml;n&uuml;nde insana, &ouml;mr&uuml;n&uuml; ve &ouml;zellikle de gen&ccedil;liğini nerede harcadığı sorulacaktır. Bu konu hakkında bazı rivayetlerde iki şekilde soru sorulacağı g&ouml;r&uuml;lmektedir; &ouml;ncelikle insana maddi &acirc;lemde &ouml;mr&uuml;n&uuml; nasıl harcadığı ve sonrasında ise gen&ccedil;liğini nasıl ge&ccedil;irdiği ve ne iş ile t&uuml;kettiği sorulacaktır. Allah Resul&uuml; (s.a.a) buyuruyor;</p>\n\n	<p>\n		&ldquo;Kul, Kıyamet G&uuml;n&uuml; hen&uuml;z adım atamadan ona &ouml;mr&uuml;n&uuml; nerede hi&ccedil; ettiği ve gen&ccedil;liğini ne i&ccedil;in harcadığı sorulacaktır.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n	<p>\n		İmam Sadık (a.s) da ş&ouml;yle buyurmaktadır;</p>\n\n	<p>\n		&ldquo;Lokman&rsquo;ın (a.s) oğluna tavsiyelerinden bir kısmı da ş&ouml;yleydi; Ey Oğul! Ruz-i Mahşer&rsquo;de sana d&ouml;rt şey hakkında soru soracaklar: Gen&ccedil;liğini nerede harcadığını, &ouml;mr&uuml;n&uuml; nerede ge&ccedil;irdiğini, malını hangi yoldan elde ettiğin ve nerelerde harcadığını?&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n	<p>\n		Dikkat edilecek olunursa bu rivayetlerden gen&ccedil;lik &ccedil;ağı hakkında ş&ouml;yle &ouml;nemli bir sonu&ccedil; ortaya &ccedil;ıkmaktadır. O da; İnsanın gen&ccedil;liğini nerede harcadığı ile &ouml;mr&uuml;n&uuml; nerede kullandığı sorularının aynı c&uuml;mleler i&ccedil;erisinde ge&ccedil;mesi ve gen&ccedil;liğin, &ouml;mr&uuml;n belli bir d&ouml;nemi olmasına rağmen en az onun kadar değerli sayılması.</p>\n\n	<p>\n		<strong>8. Gen&ccedil;liğin &Ccedil;ehresindeki İyiler ve İyilikler</strong></p>\n\n	<p>\n		İslam k&uuml;lt&uuml;r ve &ouml;ğretilerinde yer alan konular i&ccedil;erisinde gen&ccedil;liğin değer ve &ouml;nemini bizlere a&ccedil;ık&ccedil;a anlatan şeylerin başında &ldquo;G&uuml;zel-İyi&rdquo; ve &ldquo;Gen&ccedil;lik&rdquo; &ouml;ğelerinin her daim birbiri ile ilintili olarak &ouml;n&uuml;m&uuml;ze &ccedil;ıkması gelmektedir. İyiler, gen&ccedil; y&uuml;zl&uuml;d&uuml;rler ve kıyamet g&uuml;n&uuml;nde de yapılan iyilikler hoş sima gen&ccedil;ler olarak ortaya &ccedil;ıkacaklardır. Belki bu benzetme gen&ccedil;liğin insanlar i&ccedil;in &ccedil;ekici ve g&ouml;nle yakın olmasından kaynaklanmaktadır ama bize g&ouml;re yalnızca bu &ccedil;ekicilikle yetinmek yersiz ve yetersizdir.&Ccedil;&uuml;nk&uuml; gen&ccedil;liğin g&uuml;zelliğinden başka &ouml;zdeki temiz yaratılışı, nifak ve ikiy&uuml;zl&uuml;l&uuml;kten beri kalışı, zorlukları kolayca aşması ve her daim kolayca mutlu olabilmesi onun g&uuml;zelliğindendir. İşte bu y&uuml;zdendir ki; Ruz-i kıyamette iyiler, gen&ccedil; y&uuml;zl&uuml;ler olarak ortaya &ccedil;ıkacak ve iyilikler de gen&ccedil; ve g&uuml;zel bir insan gibi şekle b&uuml;r&uuml;necektir. Rivayetlerde ş&ouml;yle ge&ccedil;mektedir;</p>\n\n	<p>\n		&ldquo;Hasan ve H&uuml;seyin Cennet gen&ccedil;lerinin efendileridir.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n	<p>\n		&ldquo;Mehdi (a.f) gen&ccedil; bir insan şeklinde zuhur edecek<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve onun t&uuml;m yardımcıları gen&ccedil;lerden olacaktır.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n	<p>\n		&ldquo;Kıyamet G&uuml;n&uuml; Kur&rsquo;an aynı gen&ccedil; bir insan gibi g&ouml;r&uuml;necektir.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n	<p>\n		&ldquo;Cennetteki herkes gen&ccedil; olacaktır.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n	<p>\n		Ya da Vakıa suresi XVII. ayet-i kerimede yer alan &ldquo;&Ccedil;evrelerinde, ebedi yaşamağa erdirilmiş gen&ccedil;ler dolaşır&rdquo; ile d&uuml;nya hayatında yapılan iyilik ve g&uuml;zelliklerin bu şekilde gen&ccedil;ler şeklinde hizmet sunacakları anlatılmaktadır.</p>\n\n	<p>\n		<strong>9. G&uuml;zel Ahlaklı Gen&ccedil;ler Toplumun Gizli Hazineleridir</strong></p>\n\n	<p>\n		Bundan yaklaşık 30-40 yıl &ouml;ncesine kadar t&uuml;m toplumlarda, Devlet Planlama Teşkilatı ve diğer h&uuml;k&uuml;met birimlerinde kaynaklar insan dışı ve tamamen maddiydi ama g&uuml;n&uuml;m&uuml;ze bakıldığından bu kaynaklar yerini insan endeksli kaynaklara vermiş durumdadır. Elbette bu hen&uuml;z istenilen seviyeye ulaşmamış ve hakkıyla eda edilememiştir ama yakın zamanda hak ettiği yeri bulacaktır. Bu arada yarınların bir y&ouml;netici ve bir idarecisi olarak gen&ccedil;lere gerekli &ouml;nemin verilmesi her toplumun ve bug&uuml;n&uuml;n orta yaş ve &uuml;st&uuml; y&ouml;netici ve idarecilerini de olduk&ccedil;a ilgilendirmektedir. İşte bu y&uuml;zdendir ki; gen&ccedil;lerin geleceği i&ccedil;in olduk&ccedil;a hassas ve yerinde hesaplamalar yapılmalı ve toplumun dirliği ve birliği i&ccedil;in &ccedil;abalanmalıdır.</p>\n\n	<p>\n		İslam kaynaklarında şu noktalara olduk&ccedil;a &ouml;nem verilmiştir, birincisi; hi&ccedil;bir kaynak ve sermaye insan g&uuml;c&uuml;yle denk değildir ve ikincisi de; insan g&uuml;c&uuml; de yalnızca fiziksel g&uuml;&ccedil; ile sınırlı değil ve hatta bu g&uuml;&ccedil; belki de insanın elinde tuttuğu en k&uuml;&ccedil;&uuml;k g&uuml;&ccedil;lerden biridir. Gen&ccedil;ler ve gen&ccedil;lik &ccedil;ağı, dini metinlerde en değerli ve tarifi olmayan membaa ve kaynak olarak adlandırılmakta ve bu şekilde onlar &uuml;zerinde iyi planlar yapıldığı takdirde toplumun bekası i&ccedil;in sağlam bir sigorta olarak g&ouml;r&uuml;l&uuml;r. Gen&ccedil;ler, bir toplumun en değerli hazineleri olarak kabul g&ouml;r&uuml;lmekte ve bu gen&ccedil;lere &ouml;ng&ouml;r&uuml;len şekilde eğitim verildiği takdirde toplumun &uuml;zerine saadet ve mutluluk kapıları a&ccedil;ılacaktır. Allah korusun bu konu &ouml;nemsenmeyip, gerektiği kadar itibar g&ouml;rmezse gen&ccedil;lik hem toplum k&uuml;lt&uuml;r&uuml;nden hem de İslami değerlerden uzak d&uuml;şecek ve ister istemez toplum bu bedbahtlıktan nasibini alacaktır. Bir rivayette İmam Cafer-i Sadık&rsquo;ın (a.s) nezdinde gen&ccedil;liğin &ouml;nemi şu s&ouml;zlerle ortaya konmaktadır;</p>\n\n	<p>\n		&ldquo;Ş&uuml;phesiz iyi ahlaklı bir gen&ccedil; her g&uuml;zelliğin anahtarı ve her k&ouml;t&uuml;l&uuml;ğ&uuml;n kilidi ve k&ouml;t&uuml; huylu bir gen&ccedil; de her iyiliğin kilidi ve her k&ouml;t&uuml;l&uuml;ğ&uuml;n de anahtarıdır.&rdquo;<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n	<p>\n		Merhum Meclisi, Ehl-i Beyt b&uuml;y&uuml;klerinin rivayetlerini i&ccedil;eren o değerli kitabı BiharulEnvar&rsquo;da konumuzla ilgili g&uuml;zel bir hik&acirc;ye anlatmaktadır:</p>\n\n	<p>\n		&ldquo;Hz. İsa (a.s) havarileri ile birlikte seyahat etmekte ve bir şehirden ge&ccedil;mektedirler. Derken o şehrin yakınlarında bir define bulurlar. Havariler, İsa Mesih&rsquo;ten (a.s) perakende olmuş bu defineyi zayi olmasın diye toplamak i&ccedil;in izin isterler. Hazret ş&ouml;yle buyurdu;</p>\n\n	<p>\n		- Ben şehre girip, tanıdığım bir hazine peşine d&uuml;şeceğim ve siz de bu hazinenin başından ayrılmayın.</p>\n\n	<p>\n		Mesih (as), şehre girer ve i&ccedil;erisinde yaşlı bir kadının bulunduğu bir yıkıntının i&ccedil;ine girer. İhtiyar kadından gece burada konaklamak i&ccedil;in izin ister ve ona ş&ouml;yle sorar;</p>\n\n	<p>\n		- Sizin kimseniz yok mudur? İhtiyar cevap verir;</p>\n\n	<p>\n		- Olmaz mı? Bir oğlum var. G&uuml;nd&uuml;zleri &ccedil;&ouml;llerde diken toplayarak ge&ccedil;imimizi sağlıyor.</p>\n\n	<p>\n		Gecenin ilerleyen saatlerinde yaşlı kadının gen&ccedil; oğlu evine gelir ve anası ona;</p>\n\n	<p>\n		- Ey Oğul! Tahminimce bu gece olduk&ccedil;a değerli bir misafirimizvar ve bu fırsatı sakın ka&ccedil;ırma, git ve onun huzurundan yararlan.der.</p>\n\n	<p>\n		Gen&ccedil;, İsa Mesih&rsquo;in (a.s) yanına gelir ve birbirleri ile sohbet etmeye başlarlar. Hazret (as), gence nasıl yaşadığını, gelirini nasıl elde ettiği hakkında sorular sorar ve gen&ccedil; de bunlara cevap verir. Hz. İsa (as), gencin olduk&ccedil;a zeki ve hayat dolu olduğunu anlar ama bir k&uuml;&ccedil;&uuml;k sorunun da var olduğunu sezer. Ona ş&ouml;yle buyurur;</p>\n\n	<p>\n		- Gen&ccedil;! Ben, seni perişan eden bir şeyin s&uuml;rekli seni d&uuml;ş&uuml;nd&uuml;rd&uuml;ğ&uuml;n&uuml; hissediyorum. Eğer bir derdin varsa bana s&ouml;yle. Belki o derdin devası benim yanında olabilir.</p>\n\n	<p>\n		- Evet, yalnızca Allah&rsquo;ın tedavi edebileceği bir derdim var benim.</p>\n\n	<p>\n		- O derdini bana s&ouml;yle, belki Allah Te&acirc;l&acirc; onu senden giderecek bir şeyi bana ilham eder.</p>\n\n	<p>\n		- Bir g&uuml;n &ccedil;&ouml;lde diken topladıktan sonra onları satmak i&ccedil;in şehre g&ouml;t&uuml;r&uuml;yordum. Derken padişahın kızının bulunduğu sarayın yanından ge&ccedil;tim ve tam bu esnada g&ouml;z&uuml;m şahın kızına ilişti. Ona &ouml;yle &acirc;şık oldum ki, bana &ouml;l&uuml;mden başka bir &ccedil;arenin olmadığını anladım.</p>\n\n	<p>\n		Padişahın kızına &acirc;şık olan gen&ccedil; i&ccedil;erisinde bulunduğu bu ekonomik durum ve toplum i&ccedil;erisindeki yeri itibariyle bu evliliği olağandışı g&ouml;rmektedir. Allah Resul&uuml; (a.s) ona ş&ouml;yle buyurdu;</p>\n\n	<p>\n		- Eğer istersen senin evliliğin i&ccedil;in gerekli maddi desteği sağlayabilirim&hellip;</p>\n\n	<p>\n		Bunun &uuml;zerine gen&ccedil;, ihtiyar anasının da fikrini almak ister ve Hz. İsa ile arasında ge&ccedil;en diyaloğu ona anlatır. İhtiyar kadın oğluna;</p>\n\n	<p>\n		- Oğlum! Bu şahısın, &uuml;zerinde duramayacağı bir s&ouml;z&uuml; sana vadedeceğini zannetmiyorum. Onu dinle ve her ne dilerse itaat et.</p>\n\n	<p>\n		Hazret (as), vermiş olduğu teklifi kabul eden gence bir kez daha buyurur;</p>\n\n	<p>\n		- &Ouml;yleyse yarın sabah padişahın yanına git ve kızına talip olduğunu dile getir ve senden ne isterse kabul et ve gel benden al.</p>\n\n	<p>\n		Ertesi g&uuml;n&uuml;n sabahı gen&ccedil;, padişahın sarayına gider. Padişahın muhafız ve yakınlarına onun kızı ile evlenmek istediğini ve bundan dolayı da buraya geldiğini s&ouml;yler. Padişahın yakınları diken satan gencin bu s&ouml;zlerini duyunca g&uuml;lmekten yerlere yatarlar. Padişahın yakın &ccedil;evresi onunla eğlenmeleri i&ccedil;in genci padişahın yanına g&ouml;t&uuml;rd&uuml;ler. Gen&ccedil; padişahın yanına geldiğinde, onun kızıyla evlenmek istediğini s&ouml;yler. Padişah da alaylı bir şekilde ş&ouml;yle der:</p>\n\n	<p>\n		- Ben kızımı, hi&ccedil;bir padişahın hazinesinde bulunmayan falan miktarda yakut ve m&uuml;cevheri bana getirdiğin takdirde ancak sana veririm.</p>\n\n	<p>\n		Gen&ccedil;, Hz. İsa&rsquo;nın (a.s) yanına gelir ve başından ge&ccedil;enleri o Hazrete (a.s) bir bir anlatır. İsa Mesih (a.s) genci yanına alarak i&ccedil;erisi &ccedil;akıl taşlarıyla dolu bir yıkıntının yanına gelirler. Allah Resul&uuml; (a.s) bu taşların m&uuml;cevhere d&ouml;nmeleri i&ccedil;in Allah&rsquo;a dua eder ve bunun ardından taşlar değerli m&uuml;cevherlere d&ouml;n&uuml;ş&uuml;r. Gen&ccedil;, padişahın istediği miktarda değerli taşları alır ve ona g&ouml;t&uuml;r&uuml;r. Padişah bu sahne karşısında neye uğradığını şaşırır ve bir o kadar daha m&uuml;cevher getirmesini ister. Bunun &uuml;zerine gen&ccedil; tekrar Hz. İsa&rsquo;nın yanına gelir ve aynı olay bir kez tekrar olur. Padişah en sonunda pes eder ve bu olayın aslını esasını &ouml;ğrenmek i&ccedil;in gence neler olup bittiğini anlatmasını ister. Gen&ccedil; de nasıl &acirc;şık olduğunu ve kendilerine gelen o aziz misafiri anlatmaya başlar. Padişah, misafirin Hz. İsa (a.s) olduğunu anlar ve gence o misafirini &ccedil;ağırmasını s&ouml;ylerve;</p>\n\n	<p>\n		- Gelsin ve sen ile kızım arasında nik&acirc;h akdini icra etsin. der.</p>\n\n	<p>\n		Hz. İsa (a.s) padişahın sarayına vardığında, nik&acirc;h merasimi d&uuml;zenlenir. Padişah diken satan gence g&uuml;zel bir elbise giyindirir ve kızını onunla birlikte odalarına yollar. Sabah olunca padişah, damadını huzuruna &ccedil;ağırarak onunla konuşmaya başlar. Gen&ccedil;le konuşurken onun aslında ne kadar akıllı, zeki, anlayışlı ve kendine layık biri olduğunu fark eder. Padişahın kızdan başka bir &ccedil;ocuğu olmadığından, o genci kendisine veliaht tayin ederama padişah da bu nik&acirc;h t&ouml;reninden &uuml;&ccedil;-d&ouml;rt g&uuml;n sonra d&uuml;nyadan g&ouml;&ccedil;er. Artık h&uuml;k&uuml;metin t&uuml;m yetki ve m&uuml;lk&uuml; gen&ccedil; damada kalmıştır. İsa Mesih (a.s) vedalaşmak i&ccedil;in gen&ccedil; padişahın yanına gelir ama gen&ccedil; dayanamaz ona sorar;</p>\n\n	<p>\n		- Ey Hikmet sahibi insan! Sana bir sorum olacak. Eğer soruma cevap vermezsen, senin sayende ulaştığım bu mevki ve elde ettiğim t&uuml;m bu servet artık bana ıstırap verecektir. Hz. İsa (as);</p>\n\n	<p>\n		- Sor.der. Gen&ccedil; arz eder;</p>\n\n	<p>\n		- D&uuml;n gece aklıma ş&ouml;yle bir soru takıldı: Siz beni İki g&uuml;n i&ccedil;erisinde o fakirlik batağından bu y&uuml;ce dereceye ulaştırdınız. Peki, &ouml;yleyse elinizde olan bu doğa&uuml;st&uuml; g&uuml;&ccedil;leri ni&ccedil;in kendiniz i&ccedil;in kullanmıyor ve bu şekilde bir yaşamı se&ccedil;iyorsunuz? Hazret buyurur;</p>\n\n	<p>\n		- Allah&rsquo;ı bilip, tanıyan ve O&rsquo;nun sonsuz nimetlerine mazhar olan birisi neden bu ge&ccedil;ici d&uuml;nyanın nimetlerine g&ouml;n&uuml;l bağlasın ki? Allah&rsquo;a yakın olmak en b&uuml;y&uuml;k ruhi lezzettir ve o haz tahtla, ta&ccedil;la ve saltanatla kıyas dahi edilemez. Gen&ccedil;;</p>\n\n	<p>\n		- Bir sorum daha olacak. Peki, neden b&ouml;ylesine değerli bir şeyi kendiniz i&ccedil;in se&ccedil;mişken bana b&ouml;ylesine aşağılık bir mevkii uygun g&ouml;rd&uuml;n&uuml;z? İsa Mesih (a.s) ş&ouml;yle buyurdu;</p>\n\n	<p>\n		- Senin akıl ve algı yetini &ouml;l&ccedil;mek istedim ve &ouml;te yandan eğer bu tahtı bırakıp, daha değerli şeylere y&ouml;nelirsen, senin hayatın diğer insanlar i&ccedil;in &ouml;rnek teşkil edecekti.</p>\n\n	<p>\n		Gen&ccedil; o anda padişahlık tahtından inerek, daha &ouml;nceki hayatında giyindiği elbiselerini &uuml;zerine giyip, o Hazret (a.s) ile şehirden ayrıldılar. Havarilerinin yanına geldiklerinde Hz. İsa (a.s) onlara;</p>\n\n	<p>\n		- İşte bu, şehirde olduğunu tahmin ettiğim ger&ccedil;ek hazineydi ki onu buldum ve geldim.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n	<p>\n		Evet, g&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere gen&ccedil;ler &ouml;yle değerli ger&ccedil;ek hazinelerdir ki, doğru ve yerinde eğitilirlerse her toplumu ihya ederler ve bu paha bi&ccedil;ilmez sermaye hi&ccedil;bir şeyle kıyas dahi edilemez.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n	<p>\n		<strong>10. Gen&ccedil;, İlahi Rahmet ve L&uuml;tfun Kapsamındadır</strong></p>\n\n	<p>\n		Ergenlik d&ouml;neminin başlaması ve gen&ccedil;liğe ilk adımın atılmasıyla insanın sorumluluk d&ouml;nemi başlamış olur ve bu evreden sonra yaptığı t&uuml;m eylemleri kıyamet g&uuml;n&uuml;nde karşısına cevaplaması gereken sorular olarak karşısına &ccedil;ıkar. Ama şunu da bilmek gerekir; Y&uuml;ce Allah&rsquo;ın rahmet ve l&uuml;tfu gen&ccedil;ler &uuml;zerinde o denli fazladır ki; o d&ouml;nemde işledikleri bir&ccedil;ok g&uuml;nah ve hata g&ouml;rmezlikten gelinmekte<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> ve İmam Cafer-i Sadık da (a.s) bunu Allah&rsquo;ın gen&ccedil;ler i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; en b&uuml;y&uuml;k l&uuml;tuf olarak g&ouml;rmektedir:</p>\n\n	<p>\n		&ldquo;Muhammed bin S&uuml;leyman babasından ş&ouml;yle naklediyor: İmam Sadık&rsquo;ın (a.s) huzurundaydım ve o sırada Ebu Basir nefes nefese i&ccedil;eri girdi. Bir k&ouml;şeye oturup, soluklandıktan sonra İmam (a.s) ona ş&ouml;yle buyurdular:</p>\n\n	<p>\n		B&ouml;ylesine nefes nefese kalmandaki sebep nedir? Ebu Basir:</p>\n\n	<p>\n		Ey Allah Resul&uuml;n&uuml;n oğlu! Yaşım olduk&ccedil;a ilerledi, kemiklerim iyiden iyiye zayıfladı ve &ouml;l&uuml;m&uuml;m yaklaştı. T&uuml;m bunlar olurken ben, ahirette başıma neyin geleceğinden ve beni neyin beklediğinden habersizim. İmam (a.s) babama d&ouml;nd&uuml; ve buyurdu:</p>\n\n	<p>\n		Ey Eba Muhammed! Sen de mi b&ouml;yle demektesin!?</p>\n\n	<p>\n		Kurban olduğum! Neden demeyeyim ki?</p>\n\n	<p>\n		Ey Eba Muhammed! Bilmez misin Y&uuml;ce Allah sizin gen&ccedil;lerinize l&uuml;tufta bulunup, ihtiyarlarınızdan da haya eder!?</p>\n\n	<p>\n		Nasıl yani?</p>\n\n	<p>\n		Allah, sizin gen&ccedil;lerinize gen&ccedil;liklerinin y&uuml;z&uuml; suyu h&uuml;rmetine azap etmez ve yaşlılarınızı da bu halde olduklarından &ouml;t&uuml;r&uuml; sorguya &ccedil;ekmez.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n	<p>\n		Elbette bu rivayetin Ehl-i Beyt mektebini kabullenip, g&ouml;n&uuml;l vermiş gen&ccedil;ler i&ccedil;in ge&ccedil;erli olduğunu s&ouml;ylemek gerekir. &Ouml;te yandan bu rivayet i&ccedil;erisinde ge&ccedil;en bir diğer eğitici konuya da vurgu yapmak gerekmektedir. İmam (a.s) bu rivayette birbirinden her ne kadar farklı da olsa birbirlerine olduk&ccedil;a yakın iki tutumu dile getirmektedir. Birincisi gen&ccedil;lere nasıl davranılacağına dair olan yaklaşım ve bir diğeri de ihtiyarlara olan bakış a&ccedil;ısı. Bu rivayete g&ouml;re yaşlılara karşı edep ve hay&acirc;lı olmak ve onların bu zaaf d&ouml;nemlerini hatırlatacak eylemlerden beri durmak gerekmekte ve gen&ccedil;lerle olan m&uuml;nasebetlerde ise onlara t&uuml;m olanakları sunmak ve saygı duymak, ayrıca onların şahsiyet kazanmaları adına &ccedil;aba harcamak gerekmektedir.&ldquo;<span dir=\"RTL\">مراهق</span>&rdquo;, (Murahik) &ldquo;<span dir=\"RTL\">غلام</span>&rdquo;, (Gulam) &ldquo;<span dir=\"RTL\">فتی</span>&rdquo; (Feta) ve &ldquo;<span dir=\"RTL\">شاب</span>&rdquo; (Şabb) gibi konuyla alakalı kelimelerin ge&ccedil;tiği hadis ve rivayetler kitabımızın ilerleyen b&ouml;l&uuml;mlerinde incelenecek ve gen&ccedil;lik hakkında İslam&rsquo;ın nazarı değerlendirilecektir. T&uuml;m bunlar bir yana, Gen&ccedil;lerin ve gen&ccedil;lik &ccedil;ağının değerini ortaya koyan asıl unsur, İslam dininin bu d&ouml;neme olan &ouml;zel bakış a&ccedil;ısı ve onların eğitimi i&ccedil;in &ccedil;izdiği yollardır.</p>\n\n	<h3>\n		&Uuml;&ccedil;&uuml;nc&uuml; Konu: İslam Dini A&ccedil;ısından Gen&ccedil;lik &Ccedil;ağının En &Ouml;nemli &Ouml;zellikleri</h3>\n\n	<p>\n		Psikologlar, sosyologlar ve eğitimciler, gen&ccedil;lik d&ouml;nemineait &ouml;zellikler hakkında bir&ccedil;ok araştırmalar yapmışlardır. Yapılan bu araştırmaların her ne kadar eleştirilmesi ve d&uuml;ş&uuml;n&uuml;lmesi gereken boyutları mevcut olsa da, takdir edilmesi gereken y&ouml;nleri de vardır. Gen&ccedil;ler ile ilgili program ve eğitim faaliyetlerini hazırlarken bu yapılan araştırmalardan yararlanmak gerekmektedir. Tabi ki İslami &ouml;ğretiler ile &ccedil;atışmaması gerektiği de g&ouml;z ardı edilmemelidir. İslami metinlerde insanın gelişim evrelerindeki &ouml;zellikler ile ilgili bir&ccedil;ok &ouml;nemli ve ilgin&ccedil; konu mevcuttur. İslam&rsquo;ın gelişimsel evrelere, &ouml;zellikle de gen&ccedil;lik d&ouml;nemi &ouml;zelliklerine değinmesini iki a&ccedil;ıdan ele almak gerekir; Birincisi, insanların yaratılışlarındaki şaşırtıcı ve mucizevi y&ouml;nleri g&ouml;rmelerini sağlayıp, onları Allah&rsquo;adaha iyi kulluketmeye y&ouml;nlendirmek ve diğeri de bu ger&ccedil;ekleri a&ccedil;ıklayarak, y&ouml;nlendirme ve eğitim i&ccedil;in gerekli yolları &ouml;ğretmenler ve eğitmenlere a&ccedil;ıklamaktadır. Bu alanda İslam, k&uuml;&ccedil;&uuml;kten b&uuml;y&uuml;ğe t&uuml;m fiziksel ve ruhsal konulara değinmemiştir. Fakat bizim g&ouml;r&uuml;ş&uuml;m&uuml;ze g&ouml;re insanı y&ouml;nlendirmek ve terbiye etmek i&ccedil;in bilinmesi gereken t&uuml;m ger&ccedil;ekler a&ccedil;ıklanmış ve hi&ccedil;bir konu İslam&rsquo;ın g&ouml;z&uuml;nden ka&ccedil;mamıştır. Bu y&uuml;zden gen&ccedil;lik d&ouml;neminden bahsederken bu &ouml;zelliklerin eğitim sisteminin temellerini oluşturduğuna dikkat etmeliyiz. Bu &ouml;zelliklere istinaden gen&ccedil;lik d&ouml;neminde &ouml;zel terbiye ve eğitim y&ouml;ntemleri uygulanmaktadır. Bundan &ouml;nce de bahsedildiği gibi bu &ouml;zelliklere dikkat etmek, İslam&rsquo;ın g&ouml;z&uuml;nde ister bireysel, ister toplumsal a&ccedil;ıdan bu d&ouml;nemin insan hayatında ne denli &ouml;nemli bir yere sahip olduğunun g&ouml;stergesidir ve bu da İslam&rsquo;ın gen&ccedil;liğe nasıl baktığını g&ouml;sterir.</p>\n\n	<p>\n		Şimdi yukarıda değindiğimiz konulara dayanarak İslam kaynaklarında yer alan gen&ccedil;lik d&ouml;neminin en can alıcı ve &ouml;nemli &ouml;zelliklerinden bahsedeceğiz.</p>\n\n	<p>\n		<strong>1. Kolay Etkilenen ve Yetenekli Ruh Yapısı</strong></p>\n\n	<p>\n		İslami metinlerde gen&ccedil;lerden bahsedilen &ouml;zelliklerden biri de, kolay etkilenen ve yetenekli ruha sahip olmalarıdır. İnsanın yetenekleri bu d&ouml;nemde kolaylıkla ve az bir &ccedil;abayla a&ccedil;ığa &ccedil;ıkar ve olduk&ccedil;a fayda sağlar. Gencin kalbi başlangı&ccedil;ta boş bir tarla gibidir.Ekilmeye ve tohumlanmaya son derece m&uuml;saittir. Genetik fakt&ouml;rler ve &ccedil;ocuklukta etrafından edindiği bilgiler, uygulamalar ve bakış a&ccedil;ısını bu d&ouml;nemde doğru olarak oturtmaktadır. İmam Ali (as) bir nevi İslami terbiyenin p&uuml;f noktalarından bahsettiği &ccedil;ok değerli bir mektubunda ş&ouml;yle buyurmuştur.</p>\n\n	<p>\n		&ldquo;Gencin kalbi ekilmemiş tarla gibidir ne ekilirse kabul eder.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n	<p>\n		Bu benzetme şu ger&ccedil;eği g&ouml;zler &ouml;n&uuml;ne sermektedir;Psikologların iddialarının aksine insan, hi&ccedil;bir yeteneği olmayan bir varlık, beyaz bir tablo değildir ki ne yazılırsa kabul etsin ve o yazının kalıcılaştığı bir varlık haline gelsin. İnsan, Allah vergisi ve genetik &ouml;zelliklere sahip bazı yetenekler ile doğan ve bu Allah vergisi ve edinilmiş yetenekler ile eğitim sistemine başlayansonra da bizim verdiklerimizi o gen&ccedil;lik evresinde olgunlaştıran bir varlıktır. Bu yeteneklerin verimi gen&ccedil;lik d&ouml;neminde diğer d&ouml;nemlerden daha fazla ortaya &ccedil;ıkar ve o y&uuml;zden gen&ccedil;lik d&ouml;nemini olduk&ccedil;a iyi değerlendirmek gerekir.</p>\n\n	<p>\n		Gen&ccedil;likteki edinim hem keyfiyet ve kalite hem de kemiyet ve adetsel olarak dikkate alınmalıdır. &Ccedil;&uuml;nk&uuml; rivayetlerde a&ccedil;ık&ccedil;a, insanın bu d&ouml;nemde &ouml;ğrendiklerinin diğer d&ouml;nemlere g&ouml;re daha kalıcı olduğundan s&ouml;z edilmiştir. Gen&ccedil;likteki edinimler taş &uuml;zerine kazınmış nakışlar gibi kalbe işlenir. İmam Musa b. Cafer (a.s) ş&ouml;yle buyurur:</p>\n\n	<p>\n		&ldquo;Gen&ccedil; yaşta ilim &ouml;ğrenen birisi, sanki bunu taş &uuml;st&uuml;ne kazınmış gibi ruhuna işler.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n	<p>\n		Gen&ccedil; yaşta &ouml;ğrenilen şeylerin taş &uuml;st&uuml;nde kazınmaya benzetilmesi, bu d&ouml;nemde edinilen bilgi ve tecr&uuml;belerin kalıcılığının bir g&ouml;stergesidir. Elbette bu benzetme &ccedil;ocukluk d&ouml;nemi i&ccedil;in de kullanılmış, fakat gen&ccedil;likte ruhsal ve fiziksel kapasitenin daha y&uuml;ksek oluşu, bu kalıcılığı ve yeteneği daha da arttırmıştır.</p>\n\n	<p>\n		İnsanın gen&ccedil;likteki y&uuml;ksek kapasitesinin bir g&ouml;stergesi de rivayetlerde olduk&ccedil;a &ccedil;ok bahsedilen Kur&rsquo;an-ı Kerim&rsquo;in okunmasıdır. Bu eylem zahirde Kur&rsquo;an-ı Kerim&rsquo;deki kelimelerin okunmasıdırfakat ger&ccedil;ekte bu kelimeler gencin ruhunda ve cisminde yer edinir ve kanına işler. İmam Cafer-i Sadık (a.s) ş&ouml;yle buyurur:</p>\n\n	<p>\n		&ldquo;Her iman sahibi gen&ccedil; Kur&rsquo;an okuduğunda, Kur&rsquo;an onun kanı ve etine işlemektedir.&rdquo; <a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n	<p>\n		Bu y&uuml;ksek kapasite ve kolay edinimden dolayı &ouml;zellikle d&uuml;şmanların dikkati bu kesim &uuml;zerindedir. Her daim Gen&ccedil;lik onların yıkıcı programlarının merkezinde yer almıştır. Diğer bir deyişle gen&ccedil;ler, diğer kesimlerden daha &ccedil;ok tehlike altındadır ve bu da onların kolay edinim ve y&uuml;ksek kapasitelerinden kaynaklanmaktadır.</p>\n\n	<p>\n		<strong>2. Şiddetli Ruhsal Bunalımlar</strong></p>\n\n	<p>\n		Gen&ccedil;lik d&ouml;nemi &ouml;zelliklerinden bir diğeri de rivayetlerde bazen &ldquo;cinnet&rdquo; bazen de &ldquo;sekr&rdquo; olarak adlandırılan şiddetli ruhsal bunalımlardır. Bir rivayete g&ouml;re Peygamber Efendimiz (s.a.a) gen&ccedil;liği bir &ccedil;eşit delilik olarak adlandırmıştır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a>&ldquo;Cinnet-C&uuml;nun&rdquo;kelimesi &lsquo;Cin&rsquo;den gelir ve &ouml;rtmek-gizlemek anlamındadır. İşte bu gen&ccedil;lik sarhoşluğu ise d&uuml;ş&uuml;nce ve ileriyi g&ouml;rme yetisini gen&ccedil;ten alır, onu olumsuz davranışlara y&ouml;nlendirir.</p>\n\n	<p>\n		İmam Ali (as), sarhoşluk &ccedil;eşitlerinden bahsederek, gen&ccedil;lik sarhoşluğunu, mal, g&uuml;&ccedil;, ilim, iltifat edilmeyi bekleme sarhoşluğuna benzeterek, bunları aklın ve iradenin zevaline neden olan ve de huzuru yok eden etkenler olarak g&ouml;rm&uuml;şt&uuml;r.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> Bu tabirler, insan hayatının bu hassas evresinde ruhsal bunalımının şiddetini g&ouml;stermektedir. Bilinmelidir ki, bu bunalım daha &ccedil;ok hormonsal değişiklikler ve cinsel d&uuml;rt&uuml;lerden kaynaklanmaktadır. Bu bunalımın dışa vurumu, gen&ccedil;lerin &ouml;l&ccedil;&uuml;s&uuml;z ve nahoş davranışlarıyla g&ouml;zlemlenebilir. Rivayetlerde bu hallerden &ldquo;sebuh&rdquo; ve &ldquo;sekr&rdquo; olarak s&ouml;z edilmiştir. Diğer bir belirti ise aşırı uyku eğilimini beraberinde getirengencin ruhsal yorgunluğudur. Rivayetlerde bu konuya da değinilmiş ve aşırı uykunun kişinin ruhi durum ve yorgunluğuna bağlanmıştır. Ravi ş&ouml;yle nakleder:</p>\n\n	<p>\n		&ldquo;İmam Cafer-i Sadık&rsquo;a sordum: Gecenin kısa olduğu yaz aylarında akşam namazını hen&uuml;z gece yarısı olmamışken kılabilir miyiz? İmam (a.s) buyurdu: Evet, ne kadar iyi bir fikir ve iyi bir uygulama, gen&ccedil;lerin uykuya karşı zaafı daha fazladır ve bende sana bunu &ouml;nerip, &ouml;ğ&uuml;tl&uuml;yorum.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n	<p>\n		Aslında bu &ouml;zellik, psikologlar ve eleştirmenlerinde ortak kanısıdır ve bu y&uuml;zden gen&ccedil;lik d&ouml;neminden farklı isimlerle bahsedilmiştir. Amerikalı psikolog ve eğitimciGranvilleStanleyHallbu d&ouml;nemi &ldquo;baskı&rdquo; ve &ldquo;tufan&rdquo; olarak adlandırılırken, Fransız asıllı İsvi&ccedil;reli gelişimsel psikolog ve filozof Jean Piaget, gen&ccedil;liği &ldquo;kişilik devrimi&rdquo; ve &ldquo;i&ccedil;sel isyan&rdquo; olarak değerlendirmiş veLieven de, &ldquo;perişanlık&rdquo; olarak g&ouml;rm&uuml;şt&uuml;r. Hatta Platon ise konunun &ouml;rneğini biraz daha canlı hale sokarakbu d&ouml;nemi &ldquo;sarhoşluk&rdquo; olarak adlandırmıştır.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n	<p>\n		Burada dikkat edilmesi gereken bir nokta ise, bu &ouml;zelliğin bu d&ouml;nemin normal bir par&ccedil;ası olmasına rağmen yine de &ouml;nlenmesi gerekliliğidir. Bir başka deyişle, bu ruhsal bunalımlar gen&ccedil;lik d&ouml;neminde her ne kadar &ouml;nlenemez olsa da gerektiği &ouml;l&ccedil;&uuml;de kontrol altında tutulmaya &ccedil;alışılmalı ve bu ateşin daha da alevlenmesinin &ouml;n&uuml;ne ge&ccedil;ilmelidir.MauriceDebessebu konuyu ş&ouml;yle değerlendirmişti:</p>\n\n	<p>\n		&ldquo;Bilinmelidir ki gen&ccedil;lik d&ouml;nemi i&ccedil;in en &ouml;nemli konu bu heyecan ve isyank&acirc;r evredir. Bu ateşi asla s&ouml;nd&uuml;rmemeliyiz &ccedil;&uuml;nk&uuml; bu, gencin zayıf ve g&uuml;&ccedil;s&uuml;z kalmasına neden olabilir. Belki onları akl-i selim ile doğru yola y&ouml;nlendirmeliyiz.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n	<p>\n		Bazı araştırmacılar, bu konudaki rivayetlere dayanarak ş&ouml;yle yazmışlardır:</p>\n\n	<p>\n		&ldquo;Bu d&ouml;nemi, insan yeteneklerinin eşsiz bir şekilde a&ccedil;ığa &ccedil;ıktığı i&ccedil;in gizli g&uuml;&ccedil;lerin patlaması olarak adlandırabiliriz. Aslında bu d&ouml;nem, isteklerin doyumsuz olduğu bir d&ouml;nemdir. &Ouml;rneğin g&uuml;zellik isteği, zevk alma isteği, kemale erme isteği, g&uuml;&ccedil;, kudret, ilim ve bilgelik isteği gibi. Gen&ccedil; bu d&ouml;nemde yeteneklerinin ve insan g&uuml;c&uuml;n&uuml;n a&ccedil;ığa &ccedil;ıkmasıyla aynı fırtınada kalmış bir gemi gibidir ve bu y&uuml;zden bir t&uuml;rl&uuml; durulmaz ve sessizliğe kavuşamaz. Rivayetlerde bu durumdan &ldquo;Gen&ccedil;lik Sarhoşluğu&rdquo; olarak bahsedilmiş ve &ccedil;aresinin bulunması gerektiği tavsiye edilmiştir.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n	<p>\n		Gen&ccedil;lik d&ouml;nemine ait bu ge&ccedil;ici hal, &ouml;zellikle de gen&ccedil;liğin ilk yıllarında, onu boş ve beyhude davranışlara y&ouml;nlendirebilmekte ve bu y&uuml;zden bazen &ccedil;ocuk&ccedil;a davranışlar yaptığı da g&ouml;zlemlenmektedir.Aslında bu durum belli bir yere kadar normaldir ve hatta bu t&uuml;r davranışları olmayan, olgun bireyler gibi hareketeden gen&ccedil;lerdiğer insanları hayrete dahi d&uuml;ş&uuml;rebilmektedirler. Peygamber Efendimizin (s.a.a) buyurduğu gibi;Allah bile &ccedil;ocuk&ccedil;a davranışları olmayan gen&ccedil; karşısında hayrete d&uuml;şmektedir.</p>\n\n	<p>\n		&ldquo;Allah, &ouml;l&ccedil;&uuml;s&uuml;z davranışı olmayan gen&ccedil; karşısında hayrete d&uuml;şer.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n	<p>\n		Diğer yandan, bu buhran ve bunalımlar, d&uuml;ş&uuml;nce ve doğru karar verme yetisini gen&ccedil;ten alır.Hatta olduk&ccedil;a basit ve s&uuml;slenmiş bir reklam ile genci yanlış d&uuml;ş&uuml;ncelere s&uuml;r&uuml;klemek m&uuml;mk&uuml;nd&uuml;r. Elbette bu onların Allah&rsquo;ı arayan saf ve temiz fıtratları ile ilgili değildir. &Ouml;nemli olan ve yapılması gereken, İslam toplumunda k&uuml;lt&uuml;rel ve eğitici uygulamaları &uuml;reten kişilerin gen&ccedil;ler ile uygun dille konuşmaları ve k&uuml;lt&uuml;rel uygulamaların zarafetine dikkat etmeleridir.</p>\n\n	<p>\n		<strong>3. Din ve Maneviyata Eğilim</strong></p>\n\n	<p>\n		Rivayetlere g&ouml;re gencin, Allah ile yakınlaşıp, y&ouml;nelmekten ka&ccedil;ınmadığı gibi buna olduk&ccedil;a meyilli olduğu g&ouml;r&uuml;l&uuml;r.Dine y&ouml;neliş, gencin manevi eğilimlerinden birisi olduğu i&ccedil;in bu d&ouml;nemde diğer d&ouml;nemlere nazaran dine daha fazla meyillidirler. Gen&ccedil;, maneviyat ve kemale ulaşma arayışındadır ve din de bu isteğe en iyi şekilde yanıt verdiğinden işin &ouml;z&uuml;nde gen&ccedil;, dini ve manevi konularaayrı bir sempati beslemektedir. Din, genci ger&ccedil;ek kemal ve g&uuml;zellikle tanıştırmakta ve onun zarif ve temiz ruhunu, diğer varlıkların da yaratıcısı olan var olan en m&uuml;kemmel varlık ile birleştirmektedir. Bu tanışma ve birleşme sayesinde, gen&ccedil; ger&ccedil;ek yer ve makamının farkına varır. Bu y&uuml;zden Kur&rsquo;an-ı Kerim ve rivayetlerde, gen&ccedil;lerin dini ve manevi isteklerini &ldquo;hayır&rdquo; olarak nitelemiş ve bunun b&uuml;y&uuml;klerden daha &ccedil;ok olduğundan bahsetmişlerdir. Kur&rsquo;an-ıKerim, Hz. Musa&rsquo;nın (a.s) hik&acirc;yesini anlatırken şu noktaya değinmiştir; Musa&rsquo;nın (a.s) tayfasında gen&ccedil;ler, firavunun g&uuml;&ccedil; ve tehditlerinden korksalar da ona inanıp, onun yoluna g&ouml;n&uuml;l verdiler.</p>\n\n	<p>\n		&ldquo;Firavun ve kodamanlarının kendilerine k&ouml;t&uuml;l&uuml;k etmelerinden korktukları i&ccedil;in, kavmi arasından bir gen&ccedil;lik grubu dışında hi&ccedil; kimse Musa&rsquo;ya inanmadı. &Ccedil;&uuml;nk&uuml; Firavun, o toprakta ger&ccedil;ekten &ccedil;ok &uuml;st&uuml;nd&uuml; ve ger&ccedil;ekten sınır tanımaz azgınlardan biriydi.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n	<p>\n		İmam Cafer-i Sadık (a.s) buyurur:</p>\n\n	<p>\n		&ldquo;Gen&ccedil;leri (bul ve) anla, &ccedil;&uuml;nk&uuml; onlar iyiliklere daha meyillidirler.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n	<p>\n		Başka bir rivayette Peygamber (saa), gen&ccedil;lerle daha fazla ilgilenilmesini tavsiye ediyor, bu tavsiyenin sebebini de onların pak, temiz ve yumuşak kalpli olmalarına bağlıyor. Allah Resul&uuml; (s.a.a) peygamberliğin ilk g&uuml;nlerinden bahsederken, o g&uuml;nlerde ihtiyar ve yaşını almış bireylerin onun &ouml;ğretilerine karşı &ccedil;ıktığını ama gen&ccedil;lerin kendisine biat ettiğini anlatır.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n	<p>\n		İslam tarihi incelendiğinde karşımıza Peygamber Efendimiz (s.a.a) ve Ehl-i Beyt İmamlarının en sadık, sabırlı ve g&uuml;&ccedil;l&uuml; yaverlerinin bu gen&ccedil;ler olduğunu g&ouml;rmekteyiz. Aşağıda bu konuyla alakalı bazı &ouml;rnekler mevcuttur.</p>\n\n	<p>\n		Musaibb.Umeyr, Mekke&rsquo;nin soylu ve zengin gen&ccedil;lerinden biri olduğu gibi aynı zamanda iyi ve g&uuml;zel ahlaka sahipti. O, Peygamberin (s.a.a) yanına geldi ve orada Allah Resul&uuml;ne iman etti ama d&uuml;şmanların eziyetinden dolayı imanını a&ccedil;ıklamamayı tercih etti. Bir g&uuml;n Osman b. Talha onu namaz kılarken g&ouml;rd&uuml;, bunun &uuml;zerine hemen Musaib&rsquo;in annesine oğlunun M&uuml;sl&uuml;man olduğunu haber verdi. Annesi ve akrabaları bu duruma &ccedil;ok sinirlendiler ve onu bir odaya hapsettiler, ama o imanından vazge&ccedil;medi.<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> Bir g&uuml;n Musaibb.Umeyr &uuml;st&uuml;nde bir ko&ccedil; postu ileResulullah&rsquo;ın (s.a.a) yanına geldi.Peygamber (s.a.a) ona bakarak ş&ouml;yle buyurdu;</p>\n\n	<p>\n		&ldquo;Allah&rsquo;ın nuruyla aydınlanmış şu gence bakın!Ben onu ilk anne ve babası onu en iyi yiyeceklerle beslerken veen g&uuml;zel giyeceklerle giydirirken g&ouml;rd&uuml;m, ama Allah ve Peygamberine olan yakınlık ve arkadaşlığı, onu g&ouml;rd&uuml;ğ&uuml;n&uuml;z bu zor hayata mahk&ucirc;m etti.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n	<p>\n		Hz. Ali&rsquo;den (a.s) ş&ouml;yle rivayet edilmiş:</p>\n\n	<p>\n		&ldquo;Biz Peygamberle (s.a.a) birlikte camide otururken, &uuml;zerindeki y&uuml;n elbisesini hayvan postu ile yamamış bir halde Musaibb. Umeyr geldi. Peygamber (s.a.a) onu b&ouml;yle g&ouml;r&uuml;nce ağlamaya başladı vebu kişi nasıl olur da bundan &ouml;nce rahatlık i&ccedil;erisinde yaşarken, şimdi bu kadar fakirleşti.dedi.Musaib b. Umeyr Mekke&rsquo;nin en yakışıklı, uzun boylu ve heybetli bir genciydi, ailesi onu &ccedil;ok&ccedil;a severdi. Annesi en g&uuml;zel ve zarif kıyafetleri ona hazırlardı. O, Mekke&rsquo;nin en g&uuml;zel kokan genciydi. Peygamber (s.a.a) onun durumundan hep s&ouml;z eder ve ş&ouml;yle buyururdu: &ldquo;Mekke&rsquo;de Musaib b. Umeyr&rsquo;den daha g&uuml;zel kokan, daha iyi giyinen ve nimetler i&ccedil;erisinde olan kimseyi g&ouml;rmedim.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n	<p>\n		Bunakledilenlere g&ouml;re o, t&uuml;m bu nimetleri bir kenara bırakıp, Allah Resul&uuml;n&uuml;n (s.a.a) en g&ouml;zde yaverlerinden biri olmayı tercih etti.</p>\n\n	<p>\n		İtabb. Useyd, Mekke&rsquo;nin M&uuml;sl&uuml;manlar tarafından fethinden sonraki ilk komutanıydı ve bu kutlu g&ouml;reve &ldquo;Emir&rdquo;lakabıyla Peygamber (s.a.a) tarafından tayin edilmişti. Peygamberimiz (s.a.a) bu yirmibir yaşındaki gencin h&uuml;km&uuml;nde ş&ouml;yle yazmıştı:</p>\n\n	<p>\n		&ldquo;Seni hangi g&ouml;reve getirdiğimi ve hangi kavime h&uuml;kmedeceğini biliyor musun? Seni Allah&rsquo;ın haremi ve Mekke&rsquo;nin h&acirc;kim ve emiri se&ccedil;tim, eğer M&uuml;sl&uuml;manlar i&ccedil;inde senden daha layık birini bilseydim bu g&ouml;revi ona verirdim&rdquo;</p>\n\n	<p>\n		İtabb. Useyd&rsquo;inbu g&ouml;reve atanması bazı yaşlıların g&uuml;cenmesine neden oldu. Allah Resul&uuml; de bu konudan haberdar olunca halka hitaben bir mektup yazdı. Bu mektubundaİtab&rsquo;ın olumlu &ouml;zellik ve &uuml;st&uuml;nl&uuml;klerini kaleme aldı ve halka şu nasihatte bulundu:</p>\n\n	<p>\n		&ldquo;Hi&ccedil;biriniz İtab b. Useyd&rsquo;in gen&ccedil; olmasına itiraz etmeyin zira insanda faziletin g&ouml;stergesi yaşta değil manevi fazilet ve manevi kemaldedir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n	<p>\n		Hazretin (s.a.a) bu c&uuml;mlesi, gen&ccedil;lerinde manevi kemale sahip olabileceklerinin bir g&ouml;stergesidir.</p>\n\n	<p>\n		Usameb.Zeyd, Peygamber Efendimiz (s.a.a) tarafından se&ccedil;ilen son komutandır. Allah Resul&uuml; (s.a.a) onun emirlerine uyma konusuna bir&ccedil;ok kez vurgu yapmış ve ona karşı gelenleri lanetlemiştir.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n	<p>\n		Dini eğilim, gen&ccedil;lerde &ouml;ylesine g&uuml;&ccedil;l&uuml;d&uuml;r ki bazen &ccedil;ok aşırıya ka&ccedil;abilirler. Elbette bu durumdan hi&ccedil; de hoşnut olmamak gerekir. Bilakis onun aşırıya ka&ccedil;masındanalı konulmasıicap eder zira aşırıya ka&ccedil;mak ş&uuml;phesiz insanoğlu i&ccedil;in zarardan başka bir şey değildir. &Ouml;zellikle bu d&ouml;nemde bu daha da tehlikeli bir hal alabilir ve hatta kendisinin dinden &ccedil;ıkmasınadahi sebep olabilir. İmam Cafer-i Sadık (a.s) buyurur:</p>\n\n	<p>\n		&ldquo;Gen&ccedil;liğimde &ccedil;ok şiddetli bir şekilde ibadet ile meşgul olurdum.Bu durumu g&ouml;ren babam, beni bu işten alı koydu ve ş&ouml;yle buyurdu: Ey oğul! Kendini bu kadar zorlama, ruhi ve psikolojik itidal ve dengeni koru.&Ccedil;&uuml;nk&uuml;Allah, sevdiği kulunun az ibadetine de razıdır.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n	<p>\n		Gen&ccedil;lerin dine eğilimleriyalnızca Allah sevgisi ve Onunla olan ilişkileriyle &ouml;zetlenmemektedir. Gen&ccedil;ler dini maarifi anlama kapasitesine sahiptirler işte bu y&uuml;zden rivayetlerde, gen&ccedil;lerin dini terbiye ve eğitimleri, ebeveynlerin ve eğitimcilerin en &ouml;nemli g&ouml;revlerinden sayılmıştır.</p>\n\n	<p>\n		Gen&ccedil;lerin dine ve maneviyata olan eğilimleri farklı boyutlarda incelenebilir. Bir yandan bu konu; dinin, kişinin bireysel ve toplumsal hayatı ve kişiliğindeki etkisinden kaynaklanmaktadır. Din, kişinin kemale erme yeteneğini olgunlaştırdığı gibi, Allah&rsquo;a bağlanma ile maneviyatla yol g&ouml;sterici, g&ouml;rev ve rollerini a&ccedil;ıklayıcıdır.İşte bu şekilde ona ger&ccedil;ek kimliğini kazandırmaktadır. Diğer yandan da dindarlık, genci yanlış davranışlardan alı koyup, uzaklaştırır ve ruhuna paklık, letafet ve saflık kazandırır. Bunlara ilave olarak dindarlık, kişiye yetenek ve akli kapasitesinden faydalanma imk&acirc;nı sağlar. B&ouml;ylece genci durağanlık yerine gen&ccedil;lik ruhuna uygun olan aktif hayata y&ouml;neltir.</p>\n\n	<p>\n		Diğer bir yandan gencin ruhu, dini meseleler i&ccedil;in en y&uuml;ksek yeti ve hazırlığa sahiptir. Rivayetlerde bu durumdan &ldquo;Taş kalplilik&rdquo; karşısında &ldquo;Ruhani letafet&rdquo; ile s&ouml;z edilmiştir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a> Gencin ruhu letafet, paklık ve yumuşaklığa sahiptir. Ama zaman ge&ccedil;tik&ccedil;e değişen hal ve hareketler, arzular, halet-i ruhiye hali ve diğer bir&ccedil;ok &ouml;zellik ile bu durum tersine d&ouml;nerek katı y&uuml;rekliliğe &ccedil;evrilebilir ve sonu&ccedil; olarak da dine eğilim yerini dinden ka&ccedil;ışa bırakabilir.</p>\n\n	<p>\n		Sonu&ccedil; olarak, gencin dine y&ouml;nelmesinin nedenini hakikati arayan fıtratının dışında dinin gen&ccedil; i&ccedil;in mutluluk verici neticelerinde de aramak gerekmektedir. Gen&ccedil;;az bilgi, akıl ve tecr&uuml;beye sahip olduğu&ccedil;ocukluk d&ouml;neminin aksine bu d&ouml;nemde olayları algılayabilmekte ve dine ilgi g&ouml;stermektedir. Psikologlarda, dine eğilimi gen&ccedil;liğin &ouml;zelliklerinden biri olarak kabul etmektedirler. G. StanleyHall, onaltı yaşında dini duyguların maksimuma ulaştığına inanmaktadır. Jean Piagetde gen&ccedil;lik d&ouml;neminde dini meselelerin daha &ouml;nemli olduğu ve hayat tarzına yansıdığına inanır. Ama gen&ccedil;lerin bu dini duyguları ve arayışlarını zararsız sanmamak da gerekir. &Ouml;zellikle gencin, gen&ccedil;lik evresi başlangıcında şiddetli bunalım ve ruhsal &ccedil;atışmalar yaşadığını g&ouml;z &ouml;n&uuml;nde tutulursa.Gencin din ve hak adını kullanıp, fakat haktan bihaber olan gruplara y&ouml;nelmesinin daha kolay olduğunu ge&ccedil;mişte ve g&uuml;n&uuml;m&uuml;zde &ouml;rneklerle m&uuml;şahede etmekteyiz. Aşağıdaki olay da bunun bir misalidir.</p>\n\n	<p>\n		Tabari ve İbn-i Esir başta olmak &uuml;zere Ehl-i S&uuml;nnet tarih yazarları ş&ouml;yle nakletmişler:</p>\n\n	<p>\n		&ldquo;Hak ve batılın ger&ccedil;ek karşılaşması olarak adlandırılan Sıffin savaşı sırasında Muaviye b. Ebu S&uuml;fyan&rsquo;nın ordusundan bir gen&ccedil; savaş meydanına &ccedil;ıkarak, ş&ouml;yle bağırmaya başladı. &ldquo;Bize haberi geldi, sizin komutanınız Ali, Osman&rsquo;ı &ouml;ld&uuml;rm&uuml;ş.&rdquo;ve ardından Hz. Ali&rsquo;nin (a.s) ordusuna saldırdı. Haşim Rigalgence yaklaştı ve ona anlayacağı yumuşak bir dille nasihatlerde bulundu.Bu ikili arasında ge&ccedil;en konuşma sırasında gencin, Hz. Ali&rsquo;nin (a.s) &Uuml;&ccedil;&uuml;nc&uuml; Halife Osman b. Affan&rsquo;ıkatletmesi dışında hi&ccedil; namaz kılmadığına ve k&acirc;fir olduğuna da inandığını fark etti. Haşim Rigal&rsquo;in a&ccedil;ıklayıcı konuşmaları, genci kendine getirdi, t&ouml;vbe etti ve hak ordusu saflarına ge&ccedil;ti.&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n	<p>\n		Bu olay, gen&ccedil;lerin yanlış inanışlara ne denli &ccedil;abuk sapabildiklerini g&ouml;sterdiği gibi, onlar ile samimi ve uygun dilde konuştuğumuzda da, bu yanlışları d&uuml;zeltebileceğimizi bizlere g&ouml;stermektedir.</p>\n\n	<p>\n		<strong>4. Fiziksel G&uuml;&ccedil; ile Dolu Gen&ccedil;</strong></p>\n\n	<p>\n		Kur&rsquo;an-ı Kerim&rsquo;de gen&ccedil;lik d&ouml;neminin, fiziksel olarak g&uuml;&ccedil;l&uuml; olma &ouml;zelliğinden s&ouml;z edilmiştir. Buna karşılık &ccedil;ocukluk ve yaşlılıktan ise zayıflık d&ouml;nemi olarak bahsetmiştir.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a> Gen&ccedil;likte insanın fiziksel g&uuml;&ccedil; ve enerjisi pekişerek maksimum d&uuml;zeye ulaşmakta, bu d&ouml;nemde t&uuml;m d&uuml;rt&uuml;ler harekete ge&ccedil;mekte ve bu y&uuml;zden y&uuml;ksek g&uuml;&ccedil; ve bedensel mukavemet ortaya &ccedil;ıkmaktadır. Defalarca şahit olmuşuzdur, gen&ccedil; bazen hi&ccedil;bir şeyi hesaba katmadan g&uuml;&ccedil; g&ouml;sterisine başlayabilmektedir. Bu y&uuml;ksek enerji ve g&uuml;c&uuml;n belirtilerini toplumsal faaliyetlere katılarak, cihat ederek, sportif aktiviteler ve iktisadi faaliyetlere katılımda da g&ouml;rebiliriz. Din &ouml;nderlerinins&ouml;zlerinde de bu konulara işaretler edildiği g&ouml;rebiliriz. &Ouml;rneğin Peygamber Efendimiz (s.a.a) ve Masum İmamlar (a.s) bazen gen&ccedil;lik anılarından bazen de spor m&uuml;sabakalarına katıldıklarından bahsetmektedirler. İmam Muhammed Bakır&rsquo;ın(a.s) şerh-i halinden ş&ouml;yle aktarılmıştır:</p>\n\n	<p>\n		&ldquo;O Hazret (a.s) gen&ccedil;liğinde Medine halkı tarafındand&uuml;zenlenen ok&ccedil;uluk yarışmaları katılıyordu ve Hazret de (a.s) katıldığı bu m&uuml;sabakalarda iyi derecelere imza atıyordu, ger&ccedil;i daha sonraları (ihtiyarlık bedene h&acirc;kim olunca) bu sporu bıraktı.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n	<p>\n		Fiziksel y&uuml;ksek g&uuml;&ccedil; ve gencin bunu a&ccedil;ığa &ccedil;ıkarma &ccedil;abası, bir nevi fiziksel yeteneklerin olgunlaşması anlamına gelir. Fakat bu hi&ccedil;bir zaman y&uuml;ksek ruhsal g&uuml;&ccedil; anlamına gelmemektedir. Ger&ccedil;i gen&ccedil; ruhi ve psikolojik olarak &ccedil;ocukluk evresine nazaran daha y&uuml;ksek bir kapasiteye sahiptir, bu y&uuml;zden de &ouml;ncelikle bu fiziksel g&uuml;c&uuml; doğru şekilde kullanmaya y&ouml;nlendirmek ve daha sonrada onların ruhsal doyuma ulaşmalarına yardımcı olmak gerekmektedir.</p>\n\n	<p>\n		Rivayete g&ouml;re bir g&uuml;n Peygamber Efendimiz (a.s) halter yarışması yapan bir grup gencin yanından ge&ccedil;iyordu.Aralarında g&uuml;&ccedil;l&uuml; bir gen&ccedil;, diğerlerinin şampiyonlar taşı olarak adlandırdığı b&uuml;y&uuml;k&ccedil;e bir taşı yerden kaldırıyordu. Herkes gencin bu yaptığını hayretle izliyordu. Allah&rsquo;ın El&ccedil;isi (s.a.a) o gen&ccedil;lerin arasına katılarak bir konuşma yaptı ve ş&ouml;yle buyurdu:</p>\n\n	<p>\n		&ldquo;Şampiyonlar taşını kaldıran bu gen&ccedil;tendaha g&uuml;&ccedil;l&uuml;s&uuml;, kendisine k&ouml;t&uuml; s&ouml;z s&ouml;ylendiğinde buna tahamm&uuml;l edebilenve intikam isteyen nefsine galip gelendir. Hem kendi şeytanını, hem de k&uuml;f&uuml;r edenin şeytanını yenendir.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n	<p>\n		Başka bir rivayette de Peygamber Efendimiz (s.a.a) kendisinin ve ailesinin ge&ccedil;imini sağlamak i&ccedil;in &ccedil;alışan genci takdir ederek, bunu Allah&rsquo;ın ibadeti olarak nitelendirmektedir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> A&ccedil;ıktır ki bu gibi tavsiyeler gen&ccedil;liğin bu &ouml;zelliğine y&ouml;n vermek i&ccedil;indir.</p>\n\n	<p>\n		<strong>5. Gencin Akli ve İdraki Yetenekleri</strong></p>\n\n	<p>\n		İnsanın zek&acirc;, akıl ve idraki yetenekleri gen&ccedil;lik d&ouml;neminde faaliyete ge&ccedil;er ve daha da olgunlaşır.</p>\n\n	<p>\n		Gen&ccedil; bundan &ouml;nceki d&ouml;neminde yani &ccedil;ocukluk evresinde, s&ouml;ylenenlere hemen inanıp, onları ezberleyen bir kişi iken ergenlik ile gen&ccedil;liğeadım attığında olayları analiz etme yeteneğini kazanır. Bu y&uuml;zden, kişiye dini meseleleri ve helal-haram ilişkisini &ouml;ğretmek i&ccedil;in en iyi fırsat bu d&ouml;nemdir. Bastani bu konuyla ilgili olan rivayetlere dayanarak şunları yazmıştır:</p>\n\n	<p>\n		&ldquo;Onsekiz yaşın akli ve zek&acirc; becerileri, bizim buluğ &ccedil;ağının gelişimdeki &ouml;neminin farkına varmamızı sağlıyor. Bu d&ouml;nem aklın gelişmesinin son evresi sayılmaktadır.&rdquo;<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n	<p>\n		Elbette unutmamak gerekir ki bazı rivayetlerde aklın gelişimi 21 ve 28 yaş olarak değerlendirilmiştir. &Ouml;rneğin İmam Cafer-i Sadık&rsquo;tan (a.s) gelen bir rivayet şu şekildedir:</p>\n\n	<p>\n		&ldquo;&Ccedil;ocuğun s&uuml;t dişleri yedi yaşında d&ouml;k&uuml;l&uuml;r ve o &ccedil;ocukdokuz yaşında namaza &ccedil;ağırılmalıdır. On yaşında &ccedil;ocukların yatakları birbirinden ayrılmalıdır. Yirmibir yaşında boyu son noktaya ulaşmakta ve yirmisekiz yaşında akli gelişimi tamamlanmaktadır, artık bundan sonra tecr&uuml;beler ve ilmi birikimler artar.&rdquo;<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n	<p>\n		Elbetteyirmisekiz yaşındansonra da aklın gelişmesi konusunda bazı d&ouml;nemlere işaret edilmiştir mesela 33 yaş,35 yaş,40 yaş ve son olarak da 65 yaş ama araştırmacılara g&ouml;re bunlar aklın kemale erip, pişmesi i&ccedil;indir yani gelişmesi i&ccedil;in değil.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n	<p>\n		Masumların gen&ccedil;lere fikir danışmak ve onlara nispi sorumluluklar verilmek suretiyle onları sorumlu tutmak ve ilim edinmelerine y&ouml;nelik tavsiyeleri bu &ouml;nemli konuya işaret eder. İmam Ali (a.s) gen&ccedil;lerin keskin zek&acirc;larını yaşlılardan daha &ouml;nde g&ouml;rmekte ve onların da fikirlerinin alınmasını tavsiye ederek ş&ouml;yle buyuruyor:</p>\n\n	<p>\n		&ldquo;Ne zaman fikir danışmaya ihtiya&ccedil; duyarsan &ouml;nce onu gen&ccedil;lere g&ouml;t&uuml;r ki, onlar kıvrak zek&acirc;ları ile ona hemen &ccedil;&ouml;z&uuml;m bulsunlar.Sonra yaşlılara g&ouml;t&uuml;r ki onu etraflıca değerlendirsinler. &Ccedil;&uuml;nk&uuml; yaşlıların deneyim ve tecr&uuml;beleri daha fazladır.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n	<p>\n		Konumuzun başında gen&ccedil;lik hakkında yaptığımız a&ccedil;ıklamadada bahsettiğimiz gibi bu evre buluğ &ccedil;ağındankırk yaşına kadar olan bir s&uuml;re&ccedil;tir.Mezk&ucirc;r rivayetler bu d&ouml;nemde gencin akli yetilerinin geliştiğinin birer g&ouml;stergesidir. Elbette bu yavaş bir s&uuml;re&ccedil;tir ve yaş ilerledik&ccedil;e artmaktadır.</p>\n\n	<p>\n		Gen&ccedil;liğin bu &ouml;zelliği bir&ccedil;ok bilim adamının da dikkatini &ccedil;ekmektedir. Alman filozof ve araştırmacı Albert Schweitzer bu d&ouml;nemi &ldquo;Aklın gelişmesi&rdquo; olarak değerlendirirken Sociedad ise &ldquo;&Ccedil;ocukluktan &ccedil;ıkış ve akıl tahtına oturmak&rdquo; olarak g&ouml;rmektedir. Amerikalı psikolog Lawrence Kohlberg, &ldquo;Aklın olgunlaşması&rdquo; olarak adlandırdığı bu d&ouml;nemi psikolog ve eğitimci olan Morris Debs ise &ldquo;D&uuml;ş&uuml;nce ufkunun hızlı gelişmesi&rdquo;olarak yorumlar.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n	<p>\n		<strong>6. Gen&ccedil; veYetersiz Bilgi, Birikim</strong></p>\n\n	<p>\n		Gencin aklının olgunlaşıp kemale ermesi, onun &ccedil;ok bilgiye sahip olduğu anlamına gelmez. Gen&ccedil;lik d&ouml;nemine giriş, bilgi edinme olanağının daha &ccedil;ok oluşması anlamına gelir. &Ccedil;ocukluk d&ouml;nemine nazarangen&ccedil;likte d&ouml;neminde daha fazla bilgiye sahiptir.Ama yinede bilgi konusunda fakirdir. Bu durum &ouml;zellikle gen&ccedil;liğin ilk d&ouml;neminde olduk&ccedil;a hissedilir. Allah Resul&uuml; ve Masum İmamlarımızdan gelen rivayetlerde gencin bilgisinin az olduğuna değinilmiştir. Bu y&uuml;zden cehaletleri, yoldan sapmaları ve hataları kabul edilebilir, mazur g&ouml;r&uuml;lebilir. İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Gen&ccedil;lerin bilgisizliği mazur g&ouml;r&uuml;lm&uuml;ş, bilgi ve deneyimlerinin azlığı bilinmiştir.&rdquo;<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n	<p>\n		Ayrıca gen&ccedil;lerin yoldan sapmış gruplardan kolay etkilenmeleri de bu &ouml;zelliğin g&ouml;stergesidir.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> Zira eğer yeterli bilgiye sahip olsalardı bu gibi gruplardan etkilenmezdi.</p>\n\n	<p>\n		Denebilir ki bu etkilenme &ouml;nceki &ouml;zellikle uyumlu değildir. &Ccedil;&uuml;nk&uuml; bundan &ouml;nceki &ouml;zellik gencin zihinsel gelişiminden bahsetmekteydi. Bu durumda bu &ouml;zellik ile m&uuml;nharif gruplardan &ccedil;abuk etkilenme &ouml;zelliği nasıl bir arada olabilir? Bu sorunun cevabını g&ouml;r&uuml;leceği &uuml;zere &ouml;nceki satırlarda verdik. Gencin y&uuml;ksek akli kapasitesi ilegerekli bilgiler verildiğinde, kişi bu verileri anlayabilir, işleyebilir.Burada &ouml;nemli olan bu bilgilerin doğru ve ruhi durumuna uygun olarak verilmesidir.Bu gruplar zayıf analizleri ve &ouml;zel y&ouml;ntemleri ile yanlış bilgileri gen&ccedil;lere sunmaktadırlar ve eğer gen&ccedil; doğru bilgiye sahip değilse, doğru ve yanlışı ayırt edemiyorsa, elbette ki iyi ve k&ouml;t&uuml;y&uuml; ayıramayacak, dolayısıyla da doğru yoldan sapacaktır. İmam Zeynel Abidin, Emevi hanedanlığı tarafından aklı &ccedil;elinmiş &acirc;limlerindenbiri olan Muhammed b. M&uuml;slim Z&uuml;hri&rsquo;ye yazdığı mektupta gen&ccedil;lerin az bilgisine işaret ederek bunu onun yoldan sapmasının nedeni olarak saymıştır. İmam Z&uuml;hri&rsquo;ye şunları yazmıştır:</p>\n\n	<p>\n		&ldquo;Senin gibi yaşlı, &ouml;l&uuml;m&uuml; yaklaşan bilgili insanlar b&ouml;ylesine d&uuml;nyaya kanarlarsa yaşı gen&ccedil;, az bilgisi olan gen&ccedil;ler nasıl d&uuml;nyanın şerrinden korunacaklar?&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n	<p>\n		Gencin konumuna dikkat edecek olursak bu iki rivayetteki farkı, gen&ccedil;liğin başlama zamanına bağlayabiliriz. Yani gen&ccedil;lerin akli yetileri o d&ouml;nemde oluşmaya başlasa da, daha hen&uuml;z gerekli y&uuml;ksek seviyeye ulaşmamıştır.Doğru bilgi, g&ouml;r&uuml;ş ve deneyimler ile olgunlaşma olanakları zamanlaoluşacaktır. Akli olgunluk nispi bir durumdur ve eğer bu durumu gen&ccedil;liğin başlangı&ccedil; ve sonunda mukayese edilirse, gen&ccedil;liğin başındaki az bilgi ve cehaletin farkına varabiliriz. Tabi ki aklın olgunlaşmasından s&ouml;z etmek son derece ciddi ve &ouml;nemli bir meseledir ve &uuml;zerinde &ccedil;ok&ccedil;a d&uuml;ş&uuml;n&uuml;lmesi gerekmektedir. İmam Zeynel Abidin&rsquo;in (a.s) daha &ouml;nce akli yeteneklerinden bahsettiklerimiz ile ve İmam Sadık&rsquo;ın (a.s) akli olgunlaşmanın yirmisekizyaşta tamamlanmasını s&ouml;ylemesi &ccedil;akışsa da bu &ccedil;elişkiyi ş&ouml;yle a&ccedil;ıklayabiliriz: İmam Zeynel Abidin&rsquo;in (a.s) kastettiği, gen&ccedil;liğin ilk yıllarındaki zayıflıktır iken, akıldan kastedilen deneysel akıldır ki bu yaşlarda gencin deneyim ve tecr&uuml;beleri olduk&ccedil;a azdır.</p>\n\n	<p>\n		<strong>7. Alınganlık ve Hassasiyet</strong></p>\n\n	<p>\n		Gen&ccedil;lik d&ouml;neminde birey, fiziksel ve hatta akli olgunluğa sahiptir ama psikolojik a&ccedil;ıdan kırılgan ve hassastır.Bu &ouml;zellikle gen&ccedil;lik d&ouml;neminin başlangıcında kendini daha &ccedil;ok belli eder ve en ufak muhalefet ve serzenişe tahamm&uuml;l g&ouml;steremezler.Gen&ccedil;, rahatsız edilmekten aslahoşlanmaz ve az &ouml;nce de belirttiğimiz gibi son derece kırılgandır.İşte bu y&uuml;zden gen&ccedil; ile olan konuşma ve davranışlarda onu kırmamaya dikkat etmek gerekir. Gen&ccedil;likyıllarının başında kişi, bağımsız bir birey olma &ccedil;abasındayken bu halet-i ruhiye daha belirgindir. Zaman ilerledik&ccedil;e kişi bağımsızlığını kazanıp, d&uuml;rt&uuml;leri yatıştık&ccedil;a yani hamlıktan kurtulup, pişmeye başladık&ccedil;a bu hassasiyet de azalmaya başlar. Elbette bazen batı d&uuml;nyasınıng&ouml;z&uuml;yle bu evre değerlendirildiğinde, bu olay haddinden fazla abartılmakta ve gen&ccedil;lik d&ouml;nemini tam manasıyla hassasiyet ve kırılganlık d&ouml;nemi olarak nitelemektedirler.H&acirc;lbuki&ouml;ncelikle, insanın huy ve ruhsal durumu, bunların dışa vurumu &ccedil;evresel etkenlere bağlıdır.Bu y&uuml;zden farklı k&uuml;lt&uuml;rel, ekonomik, toplumsal, ailevi ve siyasi etkenlere sahip olan batı gen&ccedil;liği i&ccedil;in s&ouml;ylenenleri İslam toplumunda yetişen bir gen&ccedil; i&ccedil;in s&ouml;ylemek doğru olamaz.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> &Ouml;te yandan, t&uuml;m gen&ccedil;lerde aynı oranda vuku bulmayan kişinin bu d&ouml;nemdeki duygusal ve ruhsal bunalımını kesin bir &ouml;zellik olarak g&ouml;rmemek gerekmektedir.Diğer bir deyişle, gencin kırılganlığı genetik ve zati değildir d&uuml;rt&uuml;lere bağlıdır. Rivayetler incelendiğindeşu noktaya varabiliriz, az veya &ccedil;ok her insan i&ccedil;in ge&ccedil;erli olan insanın gen&ccedil;liğimdeki hal ve davranışlarından biri hassasiyet ve kırılganlıktır. Bu konu dini &ouml;nderlerin kelamında olduğu gibi gen&ccedil;ler ile olan davranışlarında da g&ouml;r&uuml;lmektedir. İmam Ali (a.s) bir hadiste ş&ouml;yle buyurmuş:</p>\n\n	<p>\n		&ldquo;Ne zaman bir &ccedil;ocuğuazarlarsan onunbazı yaptığı hataları g&ouml;rmemezlikten gel.Aksitakdirde d&uuml;şmanlık ve inadına sebep olursun.&rdquo;<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n	<p>\n		Gence uygulanacak şiddet ve ağır cezalar, onu &ouml;yle davranışlara sevk edecektir ki, bu aile i&ccedil;in daha zahmetlive meşakkatli olacaktır.Bunun şiddeti onun kırılgan, duygusal ve ruhiyapısına bağlıdır. İlerleyen b&ouml;l&uuml;mlerde dini metinleri irdeleyip, gen&ccedil;lerin hataları ile nasıl baş edileceğinden bahsederken bu noktayı da ispatlayacağız. Bu d&ouml;nemde bir&ccedil;ok olumsuz davranışın ana nedeni ruhi ve duygusal bocalama ve başta ebeveynler olmak &uuml;zere eğitimcilerin gen&ccedil;ler ile uygun bir diyalog ortamı kuramamalarından kaynaklanmaktadır.</p>\n\n	<p>\n		<strong>8. Gencin G&uuml;zellik Arayışı ve G&uuml;zel Olma Arzusu</strong></p>\n\n	<p>\n		Gen&ccedil;lik d&ouml;neminin bir diğer &ouml;zelliği de hi&ccedil; ş&uuml;phesiz g&uuml;zel olma isteğidir. Gen&ccedil; g&uuml;zelliği sever ve bu y&uuml;zden hem kendisi g&uuml;zel g&ouml;stermek ister, hem de t&uuml;m g&uuml;zelliklerig&ouml;rmek. İnsan v&uuml;cudunun gelişimi ve olgunlaşması vede her iki cinsin cazibesi ile cinsel bulguları g&ouml;z &ouml;n&uuml;nde tuttuğumuzda g&uuml;zellik arayışı bu gelişim evresinde en u&ccedil; noktaya ulaşmaktadır. Bu konu, gen&ccedil;ler i&ccedil;in her ne kadar bazen yoldan sapmalara da neden olsa, her şeyin merkezi haline geliyor. Bu i&ccedil;g&uuml;d&uuml; ve d&uuml;rt&uuml;ye doğru ilgiyi g&ouml;stermek ve onu doğru y&ouml;ne y&ouml;nlendirme konusunda dini &ouml;nderlerimizin bir hayli tavsiyeleri bulunmaktadır.Bu konu Masumların (a.s) rivayetlerinde ş&ouml;yle ge&ccedil;mektedir:</p>\n\n	<p>\n		&ldquo;Kısa sa&ccedil;, gen&ccedil; i&ccedil;in ıstırap, yaşlı i&ccedil;in saygı ve ağırlıktır.&rdquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n	<p>\n		Bu rivayete eğer azıcık dikkat edecek olursak, g&uuml;zelliği arama &ouml;zelliğine vede bizim bu d&uuml;rt&uuml; karşısındaki g&ouml;revlerimizden s&ouml;z ettiğini fark edebiliriz.</p>\n\n	<p>\n		Gen&ccedil;leri, yaş&ccedil;a ilerlemiş kişilerin beğendiği ve onlara yakışan modellere zorlamak onların isteklerini yok saymaktır. Bu konu tek başına dahi onların kişiliğine ciddi zararlar vermekte ve bu y&uuml;zden rivayetlerde &ldquo;işkence&rdquo; olarak nitelendirilmektedir.</p>\n\n	<p>\n		Ebeveynler, b&uuml;y&uuml;kler ve eğitmenler, gencin bu &ouml;zelliklerini değerlendirerek onu Allah&rsquo;ın halis kulları olma yolunda yetiştirebilirler. Peygamber Efendimiz bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Allah nezdinde en sevilen kul, g&uuml;zel y&uuml;zl&uuml; gen&ccedil;tir. (&Ccedil;&uuml;nk&uuml; onlar) Gen&ccedil;lik ve g&uuml;zelliklerini Allah&rsquo;a itaat etme yolunda kullanır. O, &ouml;yle bir kişidir ki Allah meleklerine onunla ilgili ş&ouml;yle der: Bu benim ger&ccedil;ek kulumdur!&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n	<p>\n		<strong>9 ve 10. Gencin Birey Olma ve Sorumluluk Alma İsteği</strong></p>\n\n	<p>\n		Psikologların kendi kaleme aldıkları eserlerde &ouml;nemle vurguladıkları gen&ccedil;lik &ouml;zelliği, bağımsızlık arzusu ve birey olma isteğidir. Gen&ccedil;lik d&ouml;nemi &ccedil;ocukluğun aksine aileye bağımlılığın azaldığı ve artık kişinin kendi yeteneklerine g&uuml;venerek birey olmak istediği bir d&ouml;nemdir. &Ccedil;ocukluk d&ouml;nemi, kişinin farkında olmadan hayali bir d&uuml;nyada h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml; bir evredir. &Ouml;te yandan o d&ouml;nemde fiziksel ihtiya&ccedil;lar konusunda şiddetle aileye de muhta&ccedil;tır. &Ccedil;ocuk b&uuml;y&uuml;d&uuml;k&ccedil;e bu durumda azalma olsa da yine aileye karşı teslim ve itaatk&acirc;rdır. Ama gen&ccedil;liğin başlaması ve bundan &ouml;nceki &ouml;zelliklerin a&ccedil;ığa &ccedil;ıkmasıyla gen&ccedil; yavaş yavaş ve bilin&ccedil;li bir şekilde kendine yeni bir d&uuml;nya oluşturmakta ve bu senaryonun başrol&uuml;nde de kendisi oynamaktadır.Artık kendisini aileden ayrı g&ouml;rmekte ve kendine oy, eleştiri hakkı ve g&uuml;&ccedil; tanımaktadır. O artık başkalarının emri altında olmak istememektedir. O artık kendini bağımsız bir kişi olarak g&ouml;r&uuml;r ve başkalarının da onu kendi ayakları &uuml;st&uuml;nde durabilen, kendi kendine kararlar alabilen birisi olarak g&ouml;rmesini ister. Gen&ccedil;, bunu s&uuml;rekli olarak başkalarına g&ouml;sterme &ccedil;abasındadır artık ve o y&uuml;zden rekabet ortamında kendisinden yaş&ccedil;a b&uuml;y&uuml;kolanların &ouml;n&uuml;ne ge&ccedil;mek arzusu ile kendini toplumsal olaylara katmaktadır. İşin &ouml;z&uuml; aslında, işbirliği isteme ve herhangi bir konuda sorumluluk alma &ouml;zelliğine y&ouml;neliktir.Zira işbirliği kişiye dini, siyasi, toplumsal olaylarda rol ve g&ouml;rev vermek anlamına gelmektedir.İslami rivayetlerde bu &ouml;zelliğe ne denli &ouml;nem verilmiş olduğu ama ona belli bir &ccedil;izginin deg&ouml;sterilmiş olduğu g&ouml;r&uuml;lmektedir. Bu konuda İslam kaynakları &ldquo;vezir&rdquo; tabirini kullanılmıştır. İslami metinlere g&ouml;re gen&ccedil;lik d&ouml;nemi vezirlik d&ouml;nemidir. Hi&ccedil; ş&uuml;phesiz vezirin yetkileri tam değildir ve o devleti y&ouml;netene bağlıdır.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a> Bilindiği gibi Vezir, kendiişlerinde &ouml;zg&uuml;r olsa da, devletin genel kaide ve kurallarına uygun olarak hareket etmek zorundadır.</p>\n\n	<p>\n		Gen&ccedil;, fiziksel olarak bir&ccedil;ok şeye g&uuml;&ccedil; yetirebilme kapasitesine sahip olmasının yanında şehvet ve i&ccedil;g&uuml;d&uuml;ler ile de doludur. T&uuml;m bunlar bir arada bulunurken ş&uuml;phe yok ki, tecr&uuml;besizlik onu her an saltanatından edebilir.O y&uuml;zden gencin birey olma arzusuna zarar vermeden onu kurallara bağlı kalacak şekilde yetiştirmek en doğru hareket olacaktır.</p>\n\n	<p>\n		<strong>11. Yumuşak Kalplilik ve Esneklik</strong></p>\n\n	<p>\n		Metinlerde bahsedilen gen&ccedil;lik d&ouml;nemine dair &ouml;zelliklerinden biri de yumuşak kalplilik ve esnekliktir. Gencin yaşı itibariyle yaşadığı sayılı yıllar sebebiylemaddi &acirc;lemebağlılığı azdır. İster maddi ister gayri, d&uuml;nyevi şeylerebağlanmak insanın kişiliğine ait &ouml;zel durumlardanbirisidir.&Ouml;zelliklede eğer bu bağlılıklar haddi aşıp, aşırıya ka&ccedil;ar ve kişinin hususiyet ve sıfatlarına sirayet ederse, bu bağlılığın neticesi kendi bildiklerinde diretmek ve olayları kalbine yerleşmiş bu bağlılıklara uygun olarak yorumlamak olacaktır. Hal b&ouml;yle olunca da, kendincebu duruma uygun olmayan hi&ccedil;bir şeyi kabul etmeyecektir.Bir&ccedil;ok kişi d&uuml;nyevi bağlılıklar y&uuml;z&uuml;nden hak ve hakikati kabullenmemiş ve yoldan sapmışlardır. Tarih bunların &ouml;rnekleriyle doludur. Başka bir deyişle, insanın bağlılıkları ne kadar az ise ger&ccedil;ek ve hakikati kabullenmesi de o kadar kolay ve &ccedil;abuk olacaktır ve gen&ccedil; de bu nimete sahiptir. Bu nedenle gen&ccedil;lerde pişmanlık, affetmek, d&uuml;şmanlık ve kin g&uuml;tmemek yaşlılardan daha fazladır. İşte kalpte olan bu g&uuml;zel &ouml;zellikten dolayı gen&ccedil;ler hayra daha &ccedil;abuk y&ouml;nelirler.</p>\n\n	<p>\n		Gencin yumuşak kalpli oluşu Kur&rsquo;an-ı Kerim ayetlerinden de anlaşılabilir.Kur&rsquo;an, Yusuf (a.s) ve kardeşlerinin hik&acirc;yesinde, Onun kardeşlerinin babaları ve ona karşı g&uuml;nah işleyip, kuyuya attıkları Yusuf (a.s) ile y&uuml;zleşmelerini anlatıyor. Onlar yaptıklarından pişman olduklarından babaları Hz.Yakub&rsquo;un(a.s) yanına gelirler, babaları onlara ş&ouml;yle der:</p>\n\n	<p>\n		&ldquo;Dedi: &ldquo;Rabbimden sizin i&ccedil;in af dileyeceğim. &Ccedil;ok affedicidir O, &ccedil;ok merhametlidir!&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n	<p>\n		Ama aynı kardeşleri Yusuf&rsquo;a geldiklerinde Hazret (a.s) onlara ş&ouml;yle buyurdu:</p>\n\n	<p>\n		&ldquo;Yusuf dedi: &ldquo;Bug&uuml;n azarlanmayacaksınız. Allah sizi affeder. O, rahmet edenlerin en merhametlisidir.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n	<p>\n		Yusuf ve babasının kelamındaki fark, Yusuf&rsquo;un onları hemen af ediyor olması ama babalarının yakında sizin i&ccedil;in af dileyeceğim demiş olmasıdır. Bu iki davranış gen&ccedil; Yusuf (a.s) ve yaşlı Yakub&rsquo;un(a.s) kişiliğinin farklı olduğunu g&ouml;stermektedir. İsmail b.Fazıl derki:</p>\n\n	<p>\n		İmam Sadık&rsquo;tan Yusuf (a.s) ve babasının s&ouml;ylemlerininneden farklı olduğunu sordum. İmam&rsquo;ın (a.s) yanıtlarından birisi ş&ouml;yleydi:</p>\n\n	<p>\n		&ldquo;Gencin kalbi yaşlıdan daha yumuşaktır.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n	<p>\n		<strong>12. Gencin Arzu ve Hayalleri</strong></p>\n\n	<p>\n		Ergen ve gen&ccedil;ler, hayal d&uuml;nyasınınbirer vatandaşlarıdırlar. Bu durum belli bir yere kadar normaldir. Zira hayaller gen&ccedil;ler i&ccedil;in bir t&uuml;r tatmin edici etkiye sahiptir. S&ouml;ylendiği gibi eğlencenin hayali, eğlencenin yarısıdır. Hayal d&uuml;nyasında seyretmek ve u&ccedil;mak ruhsal bir zevk vermektedir. Ge&ccedil;ici de olsa bu hayaller genci geleceğe y&ouml;nelik istekli ve azimli bir birey yapar ve bu y&uuml;zden hayaller belli bir &ouml;l&ccedil;&uuml;de insan gelişiminin vazge&ccedil;ilmez bir par&ccedil;ası, unsurudur ve onun harekete ge&ccedil;mesini sağlamaktadır. &Ouml;yle ki Peygamber Efendimiz ş&ouml;yle buyurmuşlardır:</p>\n\n	<p>\n		&ldquo;Hayal benim &uuml;mmetim i&ccedil;in rahmettir, eğer hayaller olmasaydı hi&ccedil;bir anne evladını emzirmez, hi&ccedil;bir bah&ccedil;ıvan ağa&ccedil; dikemezdi.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n	<p>\n		Ama &ouml;te yandan genci bir&ccedil;ok tehlikelerin i&ccedil;ine d&uuml;ş&uuml;ren, olmayacak, uzun ve uzak, mantıksız hayallerden de uzak durmak icap etmektedir. İmam Ali (a.s) ş&ouml;yle buyurmaktadır:</p>\n\n	<p>\n		&ldquo;Uzak hayaller peşinde koşan, kendi eylemlerini zayi etmiştir.&rdquo;<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n	<p>\n		İşte bu y&uuml;zden Allah Resul&uuml; Muhammed Mustafa (s.a.a) ş&ouml;yle buyurmuşlardır:</p>\n\n	<p>\n		&ldquo;Ne kadar k&ouml;t&uuml;d&uuml;r uzak ve uzun hayalleri olan bir gen&ccedil; ve başkalarına emir ve yasaklar yağdıran bir ihtiyar.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n	<p>\n		&nbsp;</p>\n\n	<p>\n		<strong>Sonu&ccedil;</strong></p>\n\n	<p>\n		İslam dininin gen&ccedil; ve gen&ccedil;liğe bakışı a&ccedil;ısı, olduk&ccedil;a ger&ccedil;ek&ccedil;i ve reel bir bakıştır. Bu ger&ccedil;ek&ccedil;i ve samimi bakış a&ccedil;ısı, gen&ccedil;lik d&ouml;neminde insanın m&uuml;spet ve menfi t&uuml;m boyutlarından s&ouml;z etmektedir.Aziz İslam dini bize g&ouml;re menfi ve yakışıksız olan bazı &ouml;zellikleri gen&ccedil;lik d&ouml;neminin &ouml;zellikleri olarak nitelemekte ve bunların terbiye ve eğitime ihtiyacı olduğunu beyan etmektedir. Bu &ouml;zellikler gen&ccedil;lik evresine ait olmakla birlikteinsan hayatının sonuna değin kişi ile kalmayacak, ge&ccedil;ip gidecektir.</p>\n\n	<p>\n		Dini kaynak ve &ouml;ğretiler, gencin tabiatınınne denli değerli olduğuna değinmesinin yanı sıra, gencin diğer insanlar ile mukayesesinede yer vermiştir.Allah nezdinde gen&ccedil;, diğer insanlardan daha değerli g&ouml;r&uuml;lmektedir.İslam kaynaklarında gen&ccedil;,&ldquo;Allah&rsquo;ın hususi l&uuml;tfu ve ilgisinin tam merkezindedir&rdquo; şeklinde ge&ccedil;mektedir.Gen&ccedil;lik iseinsanoğluna sunulmuş bir&ccedil;ok kerametin yanında zikredilmiştir. Bunların t&uuml;m&uuml;, İslam&rsquo;ın gen&ccedil;liğe olumlu ve aynı zamanda ger&ccedil;ek&ccedil;i bir bakış a&ccedil;ısınasahip olduğunun g&ouml;stergesidir.</p>\n\n	<p>\n		S&ouml;z&uuml;n &ouml;z&uuml; İslam&rsquo;ın gen&ccedil;lik d&ouml;nemine ait yaptığı değerlendirme m&uuml;spetolmakla birlikte, gen&ccedil;liğin fiziki ve ruhi &ouml;zelliklerinin yorumlanmasına da olumlu bakmaktadır. Bu y&uuml;zden gen&ccedil;lik evresi bir fazilettir ve bilinmeyen bir değerdir. Değerinin anlaşılması i&ccedil;in de onun kullanılması gerekmektedir. Bu bilinmeyen değerden İslami metinlerde&ldquo;hazine&rdquo; olarak s&ouml;z edilmiştir. Bizlerin, gencin bu hazineyi keşif edip onu kullanmasını &uuml;mit etmemiz gerekmektedir. Bu meseleancak onlara sorumluluk vererek ve onlar hakkında hayır dua ederek ger&ccedil;ekleşebilir. Ş&ouml;yle bir bakıldığında, gen&ccedil;lik d&ouml;nemi &ouml;zelliklerinin birbirini hazırlayıp, tamamlayan yani kemale erdiren &ouml;zellikler olduğunu g&ouml;rebiliriz. Sonu&ccedil; olarak İslam&rsquo;ın gen&ccedil;liğe bakış a&ccedil;ısıhem olumlu hem de ger&ccedil;ek&ccedil;i bir bakıştır.</p>\n</div>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kerimi, Yusuf; Sosyal Psikoloji, S. 295.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Nisa/127 &ldquo;Senden, kadınlar hakkında fetva istiyorlar. De ki: &ldquo;Allah, size onlar hakkında h&uuml;km&uuml;n&uuml; a&ccedil;ıklıyor: Kendilerine yazılmış olan(miras hakların)ı vermeyip kendileriyle evlenmek istediğiniz &ouml;ks&uuml;z kadınlar, zavallı &ccedil;ocuklar ve &ouml;ks&uuml;zlere karşı adaleti yerine getirmeniz hakkında Kitapta size okunan(ayet)ler (de Allah&rsquo;ın h&uuml;km&uuml;n&uuml; a&ccedil;ıklamaktadır)&rdquo;. Yapacağınız her hayrı muhakkak ki Allah bilir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hurr-i Amuli, Muhammed bin Hasan, VesailuşŞi&rsquo;a, C.17, S.588</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Bu konu hakkında bakınız; Caferi, Muhammed Taki; Resail-i Fıkhi, İslam Hukukunda, Su&ccedil;lu &Ccedil;ocuklara Karşı Toplumsal Sorumluluk, C. 1, S. 269-270, Keramet Yayınları, Birinci Baskı, Tahran, 1998.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Aktarılan rivayetlerde, Emir&rsquo;ulM&uuml;&rsquo;minin Ali bin Ebu Talib&rsquo;in (as) hırsızlık yapmış bir genci sırf Bakara suresini bildiğinden &ouml;t&uuml;r&uuml; affettiği ge&ccedil;mektedir. Emir&rsquo;ulM&uuml;&rsquo;minin ona ş&ouml;yle buyurdu; Kur&rsquo;an surelerinden bildiğin var mı? Gen&ccedil;; Evet, Bakara suresi. dedi. Hazret de; Seni Bakara suresi y&uuml;z&uuml; suyu h&uuml;rmetine bağışladım! buyurdu.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Latif Abadi, H&uuml;seyin; Ergen ve Gen&ccedil;lere Uygulamalı Gelişim Psikolojisi, 6. B&ouml;l&uuml;m, Tahran, 2001.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mu&rsquo;iri, Muhammed Tahir, İyi &Ccedil;ocuklar K&ouml;t&uuml; Eğitim, S. 416, Tahran, 2003.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Latif Abadi, H&uuml;seyin; Ergen ve Gen&ccedil;lere Uygulamalı Gelişim Psikolojisi, 2. B&ouml;l&uuml;m, S. 184, Tahran, 2001.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Taleban, Muhammed Rıza, Gen&ccedil; &Ouml;ğrenciler Arasında İman ve İsyan, S. 3, Tahran, 2004.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nuri, H&uuml;seyin, M&uuml;stedrikulVesail, C.2, S. 389</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 82, S.132</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda yararlana bilinecek eserlerden birisi de; Latif Abadi, Gen&ccedil;lerde Gelişim Psikolojisi, C.1, S.81&nbsp;</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; David Angel, William, The International Law of YouthRights (Uluslararası Gen&ccedil;lik Hakları Yasası), S. 59 Uluslararası &Ccedil;alışma &Ouml;rg&uuml;t&uuml; (ILO) tarafından &ccedil;ocuk işg&uuml;c&uuml; tanımında benimsenen yaş sınırı ise 15&rsquo;tir. ILO&rsquo;nun 138 sayılı s&ouml;zleşmesine g&ouml;re, 15-24 yaşları arasında &ccedil;alışanlar &ldquo;Gen&ccedil; İş&ccedil;i&rdquo; olarak kabul edilmekte. T&uuml;rkiye&rsquo;nin de imzaladığı &Ccedil;ocuk Haklarına Dair S&ouml;zleşmenin I. maddesinde, 18 yaşına kadar her insanın &ccedil;ocuk sayılması ifadesine yer verilmektedir. Bu ifade ile r&uuml;şt yaşını 18 olarak kabul eden Medeni Kanun&rsquo;un ilgili maddesi uyum ve uygunluk i&ccedil;indedir. Avrupa Sosyal Şartnamesinin VII. maddesi I. bendinde &ccedil;ocukların &ccedil;alışma yaşlarının en az 15 olması &ouml;ng&ouml;r&uuml;lm&uuml;ş. Devlet Planlama Teşkilatı (DPT) raporlarında 15-24 yaş grubu gen&ccedil; n&uuml;fus olarak kabul edilmektedir. Kısaca gen&ccedil; n&uuml;fus tanımına sosyolojik a&ccedil;ıdan yaklaşımlar, 16-24 yaş grubunda yer alan kimselerin &ldquo;Gen&ccedil;&rdquo; olarak kabul edilebileceğini ortaya koymaktadır.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; 90&rsquo;lı Yıllarda D&uuml;nya Gen&ccedil;liğinin Durumu, S.12</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Al-i İmran/40</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar,&nbsp; C.60, S.351</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf/30</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C.75, S.245</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rum/54</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saduk, Muhammed bin Ali, Men La Yahzerul Fakih, C.1, S.188</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amedi, Abdulvahid, Gurerul Hikem, C. 4, S. 183, Hadis No 5764</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 77, S.77 3. rivayet</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amedi, Abdulvahid, Gurerul Hikem, C. 1, S. 340</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hekimi, Muhammed Rıza, El Hayat, C. 3, S.366</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kummi, Abbas, SefinetulBihar, C. 2, S. 260</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&ouml;ylerde genel itibariyle ilmi ve k&uuml;lt&uuml;rel imk&acirc;nların olmaması, refah seviyesinin daha d&uuml;ş&uuml;k olması vb. sebepler nedeniyle Allah Resul&uuml; (saa) k&ouml;yde yaşaması karar kılınmış genci mahrum kalmış olarak g&ouml;rmektedir.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutteki Hindi, Ali bin Hisameddin, KenzulA&rsquo;mal, C. 15, S 776</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yani, İslami inan&ccedil; gereği şahsın s&uuml;nnet olması, Hacc ve Atebat-ı Aliye&rsquo;ye gitmesi, evlenmesi vb. unsurlar, &ldquo;M&uuml;kellef&rdquo; olduğu kadar onun hayatında bu denli etkin bir dini olay olarak g&ouml;r&uuml;lmemektedir.&nbsp;</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i Tavus, KeşfulMuhacce, S. 142, Muhammed Reyşehri&rsquo;nin aktarımıyla, Ceşn-i Teklif, S. 16</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 88, S.132</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tarih&rsquo;ul Yakubi, C. 2, S. 90</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El Kafi, C. 2, S. 135</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saduk, Muhammed bin Ali, Men La Yahzerul Fakih, C. 4, S. 420, Rivayet 5920</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 52, S. 287</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 52, S. 344</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El K&acirc;fi, C. 3, S. 603</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 42, S. 292</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 78, S. 446</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 14, S. 280</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Modern Fars&ccedil;a&rsquo;da&ldquo;Hazine&rdquo; manasına gelen &ldquo;Genc&rdquo; kelimesi, T&uuml;rk&ccedil;e&rsquo;de&ldquo;Gen&ccedil;&rdquo; olarak kullanılan ve konumuzun mihveri olan kelimenin &ouml;z&uuml;d&uuml;r. &ldquo;Gen&ccedil;&rdquo; demek aslında Hazinedir ve İsa Mesih&rsquo;in de peşinde gittiği hazine aslında bu gen&ccedil;tir. (M&uuml;tercimin Notu)</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El K&acirc;fi, C. 8, S. 33, Rivayet 6</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El K&acirc;fi, C. 8, S. 34</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcul Belaga, s. 297</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 1, S. 222, 6. rivayet&nbsp;</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El Kafi, C. 2, S. 603</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Reyşehri, Muhammed, Hikmet Name-i Cevan, S. 32&nbsp;</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amedi, Abdulvahid, Gurerul Hikem, C. 6, S. 425</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hurr-i Amuli, Muhammed bin Hasan, VesailuşŞi&rsquo;a, C.3, S.184</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; III. Eğitim ve &Ouml;ğretim Sempozyumu Makaleler, Gen&ccedil;lik ve &Ccedil;ocuklarda Terbiyenin Yeri, S. 78</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Felsefi, Muhammed Taki, Felsefi Deyişler, Akıl ve Duygularda Gen&ccedil;lik, S. 78</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; İslam Kaynaklarında Gelişim Psikolojisi, Komisyon, C. 2, S. 1185</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Heysemi, Ali b. Ebi Bekir, MecmuezZevaid ve MenbeulFevaid, C. 10, S. 280</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yunus/83</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El Kafi, C. 8, S. 93</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; FeridTenekabuni, Murtaza, El Hadis, C. 1, S. 349</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Reyşehri, Muhammed, Hikmet Name-i Cevan, S. 430-431&nbsp;</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Verram, ez ZahidEbulHuseyn, TenbihulHavatir ve NezhetunNevazir, C. 1, S. 154, Muhammed Reyşehri&rsquo;nin aktarımıyla, Hikmet Name-i Cevan, S. 431</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hakim-i Nişaburi, El Mustedreka&rsquo;lalSahihayn, C. 3, S. 221, Muhammed Reyşehri&rsquo;nin aktarımıyla, Hikmet Name-i Cevan, S. 431</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; &lsquo;Leyselekberhuvelafzel, belilafzelhuvelekber&rsquo; Meclisi, Muhammed Bakır, BiharulEnvar, C. 21, S. 124</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. Pour Emini, Muhammed Bakır, Peygamberin G&ouml;z&uuml;yle Gen&ccedil;ler</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El Kafi, C. 2, S. 87</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saduk, Muhammed bin Ali, İ&rsquo;lalişŞerae, S.54.</p>\n\n		<p>\n			Bu rivayette İmam Cafer-i Sadık (as), İsmail b. Fazl-i Haşimi&rsquo;nin&ldquo;Neden Hz. Yusuf (as) kardeşlerini hemen affederken, Hz. Yakub (as) &ccedil;ok sonraları bağışlamıştır?&rdquo; sorusuna ş&ouml;yle cevap verir; &ldquo;&Ccedil;&uuml;nk&uuml; gencin kalbi yaşlıya nazaran daha yumuşaktır.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Taberi, TarihulUmmvel Memluk, C. 4, S. 28</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Allah O&rsquo;dur ki, sizi bir g&uuml;&ccedil;s&uuml;zl&uuml;kten yarattı. Sonra o g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;n arkasından bir kuvvet oluşturdu. Sonra o kuvvetin arkasından bir g&uuml;&ccedil;s&uuml;zl&uuml;k ve ihtiyarlığa v&uuml;cut verdi. Dilediğini yaratır. Al&icirc;m&rsquo;dir O, Kad&icirc;r&rsquo;dir.&rdquo; Rum/54</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 46, S.307</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Verram, ez ZahidEbulHuseyn, TenbihulHavatir ve NezhetunNevazir, C. 2, S. 10, Muhammed Reyşehri&rsquo;nin aktarımıyla, Hikmet Name-i Cevan, S. 431</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Beyhaki, Ahmed b. Huseyn, Es Sunen-i Kubra, C. 7, S. 479</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bastani, İslam ve Psikoloji, S. 120</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hurr-i Amuli, Muhammed bin Hasan, VesailuşŞi&rsquo;a, C.19, S.364, 24770. rivayet</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bastani, İslam ve Psikoloji, S. 122</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i EbilHadid, Nehcul Belaga Şerhi, C. 2, S. 338</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; III. Eğitim ve &Ouml;ğretim Sempozyumu Makaleler, Gen&ccedil;lik ve &Ccedil;ocuklarda Terbiyenin Yeri, S. 104</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Amedi, Abdulvahid, Gurerul Hikem, C. 1, S. 372</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kuleyni, Muhammed b. Y&acirc;kup b. İshak, El Kafi, C. 6, S. 47</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 75, S.134</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Latif Abadi, H&uuml;seyin; Ergen ve Gen&ccedil;lere Uygulamalı Gelişim Psikolojisi, C. 2, S.180</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn-i EbilHadid, Nehcul Belaga Şerhi, C. 2, S. 333</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Serair, İbn-i İdris el Hilli, C. 2, S. 640</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutteki Hindi, Ali b. Hisameddin, KenzulA&rsquo;mal, C. 15, S. 785</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bastani, İslam ve Psikoloji, S. 114</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf/98</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf/92</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saduk, Muhammed bin Ali, İ&rsquo;lalişŞerae, C. 1, S. 54</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 84, S. 173</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 70, S. 166</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meclisi, Muhammed Bakır, BiharulEnvar, C. 70, S. 166</p>\n	</div>\n</div>','İslami Gençlik ve Gençliğe Bakış','','publish','closed','open','','islami-genclik-ve-genclige-bakis','','','2020-05-08 13:19:15','2020-05-08 10:19:15','',0,'http://islamex.com/?p=3342',0,'post','',0),(3343,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>Dr. S. Kazım Tababatai</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	&Ouml;zet</h3>\n\n<p style=\"margin-left:19.85pt;\">\n	Ahmed b. Hanbel, Ehl-i S&uuml;nnet&rsquo;in meşhur d&ouml;rt fıkıh okulundan birinin kurucusu ve &ouml;nderidir. Onun Kitabu&rsquo;l-M&uuml;sned&rsquo;i de S&uuml;nnilerin en kapsamlı ve en eski k&uuml;lliyatlarından biri sayılmaktadır. Yaklaşık otuz bin hadis i&ccedil;eren ve telif zamanı bakımından Ehl-i S&uuml;nnet&rsquo;in sıhah-ı sittesinden (altı sahih) &ouml;nce olan bu kitap, daima S&uuml;nnilerin &ouml;nemli hadis kaynaklarından olmuştur ve olmaya devam etmektedir. İbn Hanbel&rsquo;in M&uuml;sned&rsquo;inin &uuml;st&uuml;n &ouml;zelliklerinden biri, Peygamber&rsquo;in (s) Ehl-i Beyt&rsquo;inin menkıbeleri hakkındaki dikkat &ccedil;ekici hadislerin m&uuml;ellifini o kitaba emanet etmiş olmasıdır. Şia bakışa&ccedil;ısının bir&ccedil;ok meselede sahihlik m&uuml;hr&uuml; vurduğu bu rivayetler Ahmed&rsquo;in M&uuml;sned&rsquo;inde diğer hadis k&uuml;lliyatlarıyla karşılaştırıldığında o kadar barizdir ki şarkiyat&ccedil;ıları bile şaşırtmış ve onları bunun sebebini araştırmaya sevketmiştir. Bu makalenin yazarı bu a&ccedil;ıdan Ahmed&rsquo;in M&uuml;sned&rsquo;ini ve m&uuml;ellifin şahsiyetini ele almış ve bu b&uuml;y&uuml;k mecmuada hızlı bir gezintiyle o hadislerden &ouml;rnekleri kısa izahlar eşliğinde arzetmiştir.</p>\n\n<h3>\n	Giriş</h3>\n\n<p>\n	Ebu Abdullah Ahmed b. Muhammed b. Hanbel Şeybani&rsquo;nin<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> (hicri 164-241 / miladi 780-855) eseri el-M&uuml;sned<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> Ehl-i S&uuml;nnet muhaddislerden geriye kalmış ve elimize ulaşmış en kapsamlı, en b&uuml;y&uuml;k ve en eski hadis koleksiyonlarından biridir. Bu kitap telif edildiği zaman itibariyle Ehl-i S&uuml;nnet&rsquo;in bilinen altı sahihinden &ouml;ncedir. &Ccedil;&uuml;nk&uuml; bu altı koleksiyonun m&uuml;ellifinin ilk ismi, yani Muhammed b. İsmail Buhari hicri 256 yılında vefat etti ve sonuncusu olan Ahmed b. Şuayb Nesai de hicri 303 yılında d&uuml;nyaya g&ouml;zlerini yumdu.</p>\n\n<p>\n	Ehl-i S&uuml;nnet &acirc;limleri tarih boyunca hep Ahmed&rsquo;in M&uuml;sned&rsquo;ine y&ouml;neldiler ve onu &ouml;vmekten hi&ccedil; geri durmadılar. Bunların arasında Hafız Ebu Musa Medini (vefatı hicri 581) ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Bu kitap hadis araştırmacıları i&ccedil;in b&uuml;y&uuml;k bir kaynak ve sağlam bir başvuru merciidir. Onun m&uuml;ellifi kitabı &ccedil;ok sayıda hadis ve bol miktarda rivayet arasından ayıklamış ve insanlar m&uuml;nakaşa sırasında sığınsınlar, ona istinat etsinler diye kılavuz ve dayanak yapmıştır.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	Şemsuddin Muhammed b. Ahmed Zehebi (vefatı hicri 748) ş&ouml;yle der: &ldquo;Bu kitap en fazla Nebevi (s) hadise sahip olan kitaptır. Sahihliği ispatlanmış ama onda mevcut bulunmayan hadis &ccedil;ok azdır.&rdquo; Yine ş&ouml;yle der: &ldquo;... M&uuml;sned&rsquo;in bahtiyarlıklarından biri de, s&acirc;kıt olmuş haberin en az bulunduğu kitap olmasıdır.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	İbn Cezeri (vefatı hicri 833) ş&ouml;yle der: &ldquo;Yery&uuml;z&uuml;nde ondan daha &uuml;st&uuml;n bir hadis kitabı rivayet edilmemiştir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> Taceddin S&uuml;bki ş&ouml;yle der: &ldquo;Bu kitap, bu &uuml;mmetin s&uuml;tunlarından biridir.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	İbn Hacer Askalani, el-Bezzar&rsquo;ın Tecridu Zevayidi M&uuml;sned kitabı hakkında ş&ouml;yle yazar: &ldquo;Eğer Ahmed&rsquo;in M&uuml;sned&rsquo;inde bir hadis varsa onu diğer m&uuml;snedlerle ilişkilendirmeyiz.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Heysemi Zevayidu&rsquo;l-M&uuml;sned&rsquo;de g&ouml;r&uuml;ş&uuml;n&uuml; ş&ouml;yle a&ccedil;ıklar: &ldquo;Ahmed&rsquo;in M&uuml;sned&rsquo;indeki sahih hadisler, diğer sahih hadislerden &ccedil;ok daha sahihtir.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Celaleddin Suyuti, s&ouml;zkonusu kitabın t&uuml;m rivayetlerini makbul bulmuş ve ş&ouml;yle demiştir: &ldquo;Onun zayıf hadisleri bile hasene<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> yakındır.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bu s&ouml;zlerde bir miktar abartı bulunsa bile bu kitabın S&uuml;nniler nezdindeki konumunu g&ouml;stermektedir.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> &Acirc;limlerin, bir kısmına yer verilen &ouml;vg&uuml; dolu s&ouml;zlerine ilaveten eldeki başka bilgiler de şunu g&ouml;stermektedir: Ge&ccedil;mişte, hadis arayanlar daima bu kitabı hadis erbabı &uuml;statlarının huzurunda kıraat ederdi. Bazen de bu işi mukaddes mekanlarda yerine getirirlerdi. Nitekim dokuzuncu y&uuml;zyılın ilk yarısında bir grup, s&ouml;zkonusu kitabı Mescidu&rsquo;l-Haram&rsquo;da Şemsuddin Muhammed b. Muhammed Cezeri&rsquo;nin huzurunda okumuş ve hicri 828 yılının Rebi&uuml;levvel ayında kıraatını tamamlamıştı.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> Yine ş&ouml;yle anlatılır: &ldquo;Hicri onikinci y&uuml;zyılda (miladi onsekizinci) bir grup dindar, Peygamber&rsquo;in (s) kabrinin kenarında 56 mecliste bu kitabı okumayı tamamladı.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> İşte bu &ouml;nem nedeniyledir ki &acirc;limler onun hakkında &ccedil;ok sayıda kitap ve eser kaleme almış, bu kitaptan se&ccedil;kiler hazırlamışlardır.<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	S&ouml;zkonusu kitabın &uuml;st&uuml;n &ouml;zelliklerinden, hatta belki de ayrıcalıklarından biri de, m&uuml;ellifin Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) Ehl-i Beytine ait menkıbeler hakkında dikkat &ccedil;ekici hadisler nakletmiş olmasıdır. Halbuki pek &ccedil;ok mesanid, sıhah ve s&uuml;nen yazarı bu hadisleri rivayet etmemişler veya &ccedil;ok az rivayet etmişlerdir. Anlaşılan o ki, bu hadisleri nakletmesi nedeniyle k&ouml;t&uuml; niyetliler M&uuml;tevekkil nezdinde onun dedikodusunu yapmışlar ve sonu&ccedil;ta da evi, Alevileri desteklediği su&ccedil;lamasıyla halifenin memurları tarafından teftişe uğramıştır.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Ahmed b. Şuayb Nesai&rsquo;nin Emir&uuml;lm&uuml;nin Ali b. Talib&rsquo;in &ouml;zelliklerini anlatan bir kitap hazırlamak i&ccedil;in Ahmed b. Hanbel&rsquo;in rivayetlerinden &ccedil;oğundan yardım aldığı meşhurdur.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Hulasa, Ahmed&rsquo;in M&uuml;sned&rsquo;inde, Şia&rsquo;nın bir&ccedil;ok meseledeki g&ouml;r&uuml;ş&uuml;n&uuml; doğrulayan rivayetler, Ehl-i S&uuml;nnet&rsquo;in diğer hadis koleksiyonlarıyla mukayese edildiğinde o kadar dikkat &ccedil;ekicidir ki şarkiyat&ccedil;ılar bunun sebebini bulmaya koyulmuş, Ahmed&rsquo;i bir yana, Buhari ve M&uuml;slim&rsquo;i de diğer yana koyup karşılaştırırken ş&ouml;yle demişlerdir: Buhari ve M&uuml;slim Abbasilerden korktukları i&ccedil;in bu hadisleri nakletmekten ka&ccedil;ındılar. Ama Ahmed, cesur ve g&uuml;&ccedil;l&uuml; bir psikolojisi olduğundan Ali&rsquo;nin ve Ehl-i Beyt&rsquo;in [aleyhim&uuml;sselam] faziletlerine &ouml;zg&uuml; hadisleri nakletmekten korkmadı.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a></p>\n\n<p>\n	İbn Hanbel, Peygamber (s) ailesinin faziletlerini kitaplarında a&ccedil;ıkladığı gibi, &ccedil;ağdaşlarıyla karşılaştığında da daima bu ailenin faziletlerini dile getiriyordu. B&uuml;t&uuml;n sahabeyi b&uuml;y&uuml;k kabul etmesine ve onlara k&ouml;t&uuml; s&ouml;z s&ouml;yleyeni İslam dininden saymamasına rağmen<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Peygamber (s) ailesinin d&uuml;şmanları karşısında, &ouml;zellikle de bu aileye d&uuml;şmanlıkta elinden geleni ardına koymayan M&uuml;tevekil Abbasi&rsquo;ye karşı bu ailenin &uuml;st&uuml;nl&uuml;klerini sert bi&ccedil;imde savunuyordu. Ahmed&rsquo;in oğlu Abdullah ş&ouml;yle anlatır:</p>\n\n<p>\n	&ldquo;Bir g&uuml;n babamın karşısına ge&ccedil;ip oturmuştum ki Kerhilerden<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> bir grup geldi. Ebubekir, &Ouml;mer, Osman ve Ali&rsquo;nin halifeliği hakkında epeyce konuştular. Babam ayağa kalktı ve onlara d&ouml;nerek ş&ouml;yle dedi: Ey hazirun. Ali ve hilafet hakkında &ccedil;ok fazla şey s&ouml;ylediniz. Ama bilin ki hilafet Ali&rsquo;ye değer kazandırmadı, aksine Ali hilafete kendi değerinden &ccedil;ok şey kazandırdı.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	İbn Ebi&rsquo;l-Hadid, Ahmed&rsquo;in bu s&ouml;z&uuml; &uuml;zerine ş&ouml;yle der: &ldquo;Mezkur s&ouml;z&uuml;n anlamı, halifelerin kendilerini hilafetle donattıkları ve hilafetin onların eksikliklerini giderdiğidir. Fakat Ali&rsquo;de hilafetle telafi edilecek herhangi bir eksiklik yoktur.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Yine s&ouml;zkonusu Abdullah, babasının ş&ouml;yle s&ouml;ylediğini işittiğini nakletmektedir: &ldquo;Fazilette hi&ccedil;bir sahabeye ait rivayetin Ali&rsquo;ninki kadar sahih senedi yoktur.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Aynı şekilde ş&ouml;yle der:</p>\n\n<p>\n	Babama sordum: &ldquo;Sahabenin fazileti hakkında inandığın şey nedir?&rdquo; Cevaben dedi ki: &ldquo;Hilafette Ebubekir, &Ouml;mer ve Osman hepsinden &uuml;st&uuml;nd&uuml;r.&rdquo; Dedim ki: &ldquo;Peki ya Ali?&rdquo; Cevap verdi: &ldquo;Ey oğul! Ali b. Ebi Talib, hi&ccedil;kimseyle mukayese edilemeyecek bir ailedendir.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Ahmed&rsquo;in talebelerinden biri ş&ouml;yle anlatır:</p>\n\n<p>\n	Ahmed b. Hanbel&rsquo;in yanındaydım. Biri ona dedi ki: &ldquo;Ey Abdullah, &lsquo;Ali dedi ki: Ben cehennemi taksim edenim&rsquo; hadisi hakkındaki d&uuml;ş&uuml;ncen nedir?&rdquo; Ahmed ş&ouml;yle cevap verdi: &ldquo;Hangi sebeple buna inancın yok? Peygamber&rsquo;in (s) Ali&rsquo;ye ş&ouml;yle buyurduğu bize nakledilmedi mi: Seni sadece m&uuml;min olmayan sevmez ve sana m&uuml;nafıktan başkası d&uuml;şmanlık etmez.&rdquo;</p>\n\n<p>\n	Dedim ki: Evet</p>\n\n<p>\n	Dedi ki: M&uuml;minin yeri neresidir?</p>\n\n<p>\n	Dedim ki: Cennet.</p>\n\n<p>\n	Dedi ki: M&uuml;nafığın yeri neresidir?</p>\n\n<p>\n	Dedi ki: Cehennem.</p>\n\n<p>\n	Dedi ki: &Ouml;yleyse Ali cehennemin taksim edicisidir.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<p>\n	Ahmed, bu konuda, Ali ve evlatlarının faziletlerini ve menkıbelerini rivayet eden, onları sevip sayan ama Ebubekir&rsquo;in makamını &uuml;st&uuml;n g&ouml;ren &uuml;stadı Şafii&rsquo;ye benzemektedir.</p>\n\n<p>\n	Ahmed&rsquo;e Ali ve Muaviye&rsquo;nin savaşını sorduklarında ş&ouml;yle dedi: &ldquo;Onlar hakkında iyi bir haber veremeyeceğim.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Fakat fıkhi m&uuml;talaa alanında Ali&rsquo;yi hakka yakın kabul etmektedir. Mesela onun yanında Şafii&rsquo;yi Şia olmakla su&ccedil;layıp &ldquo;O, b&acirc;ğilerin (sapkın isyancılar) ahkamını Ali&rsquo;nin Muaviye ve Hariciler ile savaşından &ccedil;ıkarmaktadır.&rdquo; dediklerinde Ahmed ş&ouml;yle cevap verdi: &ldquo;Sahabe arasında Ali, muhaliflerin isyan ve hurucuna maruz kalmış ilk &ouml;nderdir.&rdquo;</p>\n\n<p>\n	Bu cevapla aslında b&acirc;ğilerin h&uuml;km&uuml;n&uuml;n Ali&rsquo;nin Muaviye ile savaşından &ccedil;ıkarılmasının Şafii&rsquo;yi sorgulamaya sebep olamayacağı a&ccedil;ıklanmakta ve Şafii ile onu sorgulayanlar arasında yaptığı değerlendirmeyle zımnen Muaviye&rsquo;nin b&acirc;ği olduğuna h&uuml;kmetmiş olmaktadır. Aslında bu h&uuml;k&uuml;m, Peygamber&rsquo;in (s), Yasir&rsquo;in oğlu Ammar&rsquo;a s&ouml;ylediği şu s&ouml;ze dayanmaktadır: &ldquo;Seni b&acirc;ği bir topluluk katledecek&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> Bildiğimiz gibi Muaviye&rsquo;nin ordusu Ammar&rsquo;ı &ouml;ld&uuml;rd&uuml; ve sonu&ccedil;ta bu Nebevi (s) hadis-i şerifin yardımıyla Ali ve Muaviye&rsquo;nin savaşında b&acirc;ğinin anlamı ortaya &ccedil;ıkmış oldu.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	Ahmed&rsquo;in masum imamlardan d&ouml;rd&uuml; ile, yani İmam Kazım (vefatı hicri 183), İmam Rıza (vefatı hicri 203), İmam Cevad (vefatı hicri 220) ve İmam Hadi (vefatı hicri 254) ile &ccedil;ağdaş olduğunu hatırlayalım. Ravzatu&rsquo;l-Cennat sahibi, Deylemi&rsquo;nin İrşadu&rsquo;l-Kulub&rsquo;&uuml;ne istinaden ş&ouml;yle yazar: &ldquo;Ahmed, İmam Musa b. Cafer&rsquo;in (a) talebesidir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Şeyh Tusi de onu İmam Rıza&rsquo;nın ashabı arasında zikreder.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> İmamiye&rsquo;nin muasır araştırmacılarından biri de Ahmed&rsquo;in Şia ricaliyle irtibatı bulunduğu, onlardan bir &ccedil;oğundan ilim &ouml;ğrendiği, İmam Sadık (a) mektebine mensup &ccedil;ok sayıda kimsenin onun &uuml;statları ve şeyhleri arasında sayıldığı, kimi zaman da bu irtibatlar nedeniyle Şia d&uuml;şmanlarının kınamasına maruz kaldığı noktası &uuml;zerinde durmuştur.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu son s&ouml;ylenen g&ouml;z&ouml;n&uuml;nde bulundurulduğunda denebilir ki, Ahmed, imamların (a) davranışının etkisi altında kaldığından veya onların talebesi olduğundan ya da cesaret ve insaf duygusuna sahip bulunduğundan Ehl-i Beyt&rsquo;in (a) menakıbına dair pek &ccedil;ok hadise M&uuml;sned&rsquo;inde yer vermiştir. Bu hadisler &ouml;ylesine dikkat &ccedil;ekicidir ki, konuya vakıf kimilerinin ifadesiyle, &ccedil;ağdaş &acirc;limlerden biri bu hadisleri &ldquo;M&uuml;snedu&rsquo;l-Menakıb&rdquo; adında m&uuml;stakil bir kitap olarak d&uuml;zenlemiştir.<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bu satırların yazarı da bu b&uuml;y&uuml;k koleksiyona hızlıca bir g&ouml;zatıp bu hadislerin bazı &ouml;rneklerinden bir demet oluşturmuş ve onları Fars&ccedil;a&rsquo;ya terc&uuml;me ettikten sonra kısa izahlarla okuyucuya sunmuştur.</p>\n\n<h3>\n	1) Yakın Akrabalara Uyarı ve Ali&rsquo;nin Halefliği</h3>\n\n<p>\n	Esved b. Amir, Şerik&rsquo;ten, o A&rsquo;meş&rsquo;ten, o Minhal&rsquo;den, o İbad b. Abdullah Esedi&rsquo;den bize (=Ahmed) Ali&rsquo;nin ş&ouml;yle dediğini rivayet etti:</p>\n\n<p>\n	&ldquo;Yakın akrabalarını uyar&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> ayeti nazil olduğunda Peygamber ailesini biraraya topladı. Otuz kişi geldi. Yediler, i&ccedil;tiler. Daha sonra Peygamber onlara dedi ki: &ldquo;Cennette benimle birlikte bulunmak, ailemin arasına katılmak ve benim halefim olmak i&ccedil;in kim benim bor&ccedil;larıma ve taahh&uuml;tlerime g&uuml;vence verir.&rdquo; Şerik&rsquo;in adını s&ouml;ylemediği bir kişi ş&ouml;yle dedi: &ldquo;Ey Allah Ras&uuml;l&uuml;, sen bir deryasın,<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> kim bu g&ouml;revi &uuml;stlenebilir ki!&rdquo; Daha sonra Peygamber, talebini tekrar etti ve ailesine sundu. Bunun &uuml;zerine Ali cevap verdi: &ldquo;Ben onları &uuml;stlenebilirim.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	M&uuml;sned ş&acirc;rihi Ahmed Muhammed Şakir bu hadisi hasen<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a> kabul etmiştir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> Bu olay 1371 numaralı hadiste (el-M&uuml;sned, 2/352-353) daha fazla ayrıntıyla Hazret-i Emir&rsquo;in dilinden aktarılmış ve M&uuml;sned ş&acirc;rihi o hadisin senedini sahih kabul etmiştir.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<h3>\n	2) Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n Medine&rsquo;deki Vekili ve Menzilet Hadisi</h3>\n\n<p>\n	Peygamber hicri dokuzuncu yılda Romalılarla savaş niyet etti. D&uuml;şmanların k&ouml;t&uuml;niyetliliğinden &ccedil;ekindiğinden, M&uuml;fid ve Tabersi&rsquo;nin anlattığına g&ouml;re Ali&rsquo;ye (a) ş&ouml;yle dedi: &ldquo;Medine&rsquo;de benden veya senden başkasının kalması doğru değil.&rdquo; Bu nedenle herkesten fazla g&uuml;vendiği Ali&rsquo;yi (a) Medine&rsquo;&rsquo;de bırakıp cihad i&ccedil;in yola koyuldu. O sırada m&uuml;nafıklar Ali aleyhinde dedikoduya başladıklarından Ali&rsquo;ye hitaben yaptığı konuşmada onun makamını, Harun&rsquo;un Musa ile ilişkisindeki makama benzetti.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> Herkes &ldquo;menzilet hadisi&rdquo; olarak meşhur olmuş bu s&ouml;z&uuml; aynı şekilde nakletmektedir. Ahmed&rsquo;in M&uuml;sned&rsquo;inde de bu hadis yaklaşık yirmi kez Cabir b. Abdillah Ensari, Esma bint Umeys, İbn Abbas, Ebu Said Hudri, Saad b. Ebi Vakkas gibi sahabilerin dilinden (on kereden fazla) nakledilmiştir.<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a> Bunlardan biri ş&ouml;yledir:</p>\n\n<p>\n	Ebu Ahmed Z&uuml;beyri, Habib b. Ebi Sabit&rsquo;in oğlu Abdullah&rsquo;tan, o Hamza b. Abdillah&rsquo;tan, o Saad&rsquo;dan [b. Ebi Vakkas] ş&ouml;yle dediğini bize aktardı:</p>\n\n<p>\n	Allah Ras&uuml;l&uuml; (s) Teb&uuml;k&rsquo;e gitmek &uuml;zere Medine&rsquo;den &ccedil;ıktığında Ali&rsquo;yi kendi yerine vekil olarak Medine&rsquo;de bıraktı. Ali Peygamber&rsquo;e ş&ouml;yle arzetti: &ldquo;Beni kendi yerine mi bırakıyorsun?&rdquo; Peygamber ona ş&ouml;yle buyurdu: &ldquo;Benimle ilişkinde sahip olduğun makamın, Harun&rsquo;un Musa ile ilişkisindeki gibi olmasından hoşnut değil misin? Tek fark şu ki, benden sonra peygamber yoktur.&rdquo;<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Ahmed Şakir bu hadisin senedini hasen kabul etmiştir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<h3>\n	3. Ebubekir&rsquo;in Hac Emirliğinden Azli ve Beraet Suresinin Ali Tarafından Tebliği</h3>\n\n<p>\n	Vaki&rsquo;, İsrail&rsquo;den, o Ebu İshak&rsquo;tan, o Zeyd b. Y&uuml;sey&rsquo;i&rsquo;den, o Ebubekir&rsquo;den bize nakletti:</p>\n\n<p>\n	Peygamber ona (=Ebubekir) Beraat suresini Mekke&rsquo;ye g&ouml;t&uuml;rme ve Mekke ahalisine tebliğ etme talimatı verdi; m&uuml;şrikler bu yıldan sonra artık hac yapamayacaklar, Kabe&rsquo;yi &ccedil;ıplak tavaf edemeyecekler, M&uuml;sl&uuml;manlardan başkası cennete giremeyecek, her kim Allah Ras&uuml;l&uuml; ile anlaşma yapmışsa o anlaşma s&uuml;resi bitene dek ge&ccedil;erli olacaktı ve Allah ve Ras&uuml;l&uuml; m&uuml;şriklerden beri idi. [Ebubekir&rsquo;in hareketinden sonra] Ali&rsquo;ye ş&ouml;yle buyurdu: &ldquo;Ebubekir&rsquo;in peşinden git, ona yetiş ve yanıma g&ouml;nder, sen de o sureyi tebliğ et.&rdquo; Ali bu emri yerine getirdi. Ebubekir Peygamber&rsquo;in yanına d&ouml;nd&uuml;ğ&uuml;nde ağlıyordu. Sordu: &ldquo;Ey Allah Ras&uuml;l&uuml;, acaba hakkımda k&ouml;t&uuml; bir hadise mi vuku buldu?&rdquo; Peygamber cevap verdi: &ldquo;Senden iyilikten başka bir şey sadır olmadı. Ama bana emredildi ki, bu d&uuml;sturları ya ben tebliğ etmeliyim ya da benden olan biri.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	M&uuml;sned&rsquo;in şarihi bu hadisi sahih kabul etmiş ve Zeyd b. Y&uuml;sey&rsquo;i hakkında ş&ouml;yle demiştir: &ldquo;O, tabiinden sika biridir. Babasına &Uuml;sey&rsquo;i de denirdi.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a> Bu hadisenin hicri dokuzuncu yılın Zihicce ayında vuku bulduğunu bilmek gerekir.</p>\n\n<p>\n	M&uuml;sned&rsquo;de, veda haccına şahit olmuş Habeşi b. C&uuml;nade Seluli&rsquo;den, &ouml;nceki hadisi teyit eden i&ccedil;erik bakımından aynı d&ouml;rt hadis g&ouml;ze &ccedil;arpmaktadır. Zikredilen sahabi Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) ş&ouml;yle s&ouml;ylediğini nakletmektedir: &ldquo;Ali bendendir, ben de ondanım. S&ouml;z&uuml;m&uuml; ancak bizzat kendim veya Ali tebliği edebilir.&rdquo;<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<h3>\n	4. Peygamber&rsquo;in Ali&rsquo;nin Halefliğini A&ccedil;ık&ccedil;a Ortaya Koyması</h3>\n\n<p>\n	Yureyde [Eslemi] ş&ouml;yle anlatır:</p>\n\n<p>\n	Peygamber (s) Yemen&rsquo;e iki ordu sevketti. Birinin başına Ali b. Ebi Talib, diğerine ise Halid b. Velid&rsquo;i komutan tayin etti ve ş&ouml;yle buyurdu: &ldquo;Eğer iki ordu buluşursa Ali kumandan olsun. Yok eğer iki ordu birbirinden ayrı kalırsa her birinin ayrı komutanı bulunsun.&rdquo; Biz Yemen halkından Beni Zeyd&rsquo;le karşılaştık ve savaşa tutuştuk. Sonunda M&uuml;sl&uuml;manlar m&uuml;şriklere karşı zafer kazandı. Erkeklerini &ouml;ld&uuml;r&uuml;p ailelerini esir aldık. Ali, esirler arasından bir kadını kendisi i&ccedil;in se&ccedil;ti. Bureyde der ki: Halid b. Velid beni, bir mektupla birlikte bu meseleden haberdar etmek &uuml;zere Allah Ras&uuml;l&uuml;&rsquo;ne g&ouml;nderdi. Peygamber&rsquo;in huzuruna &ccedil;ıktığımda mektubu arzettim. Mektup ona okunduğunda &ouml;fkenin etkisini Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) b&uuml;t&uuml;n &ccedil;ehresinde g&ouml;rd&uuml;m. Bunun &uuml;zerine dedim ki: &ldquo;Ey Allah Ras&uuml;l&uuml;, beni emir almamı buyurduğun bir adamla birlikte yolcu ettin. Dolayısıyla emredildiğim işi yaptım.&rdquo; Allah Ras&uuml;l&uuml; ş&ouml;yle buyurdu: &ldquo;Ali&rsquo;yi sorgulamanız yakışık almaz. &Ccedil;&uuml;nk&uuml; o benden, ben de ondanım ve o benden sonra sizin &ouml;nderiniz(veliniz)dir. O benden, ben de ondanım ve o benden sonra sizin &ouml;nderiniz(veliniz)dir.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<h3>\n	5. Peygamber&rsquo;in İki Ağır Mirası</h3>\n\n<p>\n	Esved b. Amir, Ebu İsrail&rsquo;den, yani İsmail b. Ebi İshak Melayi&rsquo;den, o Atiyye&rsquo;den, o Ebi Said&rsquo;den Peygamber&rsquo;in ş&ouml;yle buyurduğunu rivayet etmiştir: &ldquo;Aranızda, biri diğerinden daha b&uuml;y&uuml;k iki ağır emanet bırakıyorum. Allah&rsquo;ın kitabıdır. O, g&ouml;kten yery&uuml;z&uuml;ne sarkıtılmış bir halattır. Diğeri ise Ehl-i Beyt&rsquo;im olan ıtretimdir. Bu ikisi, havzda bana gelene dek birbirinden asla ayrılmayacaktır.&rdquo;<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<h3>\n	6. Gadir Hadisi</h3>\n\n<p>\n	Abdullah b. Ahmed, Ali b. Hakim Evdi&rsquo;den, o Şerik&rsquo;ten, o Ebi İshak&rsquo;tan, o Said b. Vehb ve Zeyd b. Y&uuml;sey&rsquo;i&rsquo;den bu ikisinin ş&ouml;yle s&ouml;ylediğini rivayet etmiştir:</p>\n\n<p>\n	Ali &ldquo;Rahbe&rdquo;de<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> haykırarak halka ş&ouml;yle dedi: &ldquo;Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) Gadir Hum g&uuml;n&uuml;nde s&ouml;ylediği s&ouml;z&uuml; işitenler ayağa kalksın.&rdquo; Ravi diyor ki: &ldquo;Said&rsquo;in tarafından altı kişi, Zeyd&rsquo;in tarafından da altı kişi ayağa kalkıp Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) Gadir Hum g&uuml;n&uuml;nde Ali hakkında &lsquo;Allah m&uuml;minlere daha evla değil midir?&rdquo; &ldquo;Evet, &ouml;yledir&rdquo; dediler. Hazret buyurdu ki: &ldquo;Ben kimin mevlası isem Ali de onun mevlasıdır. Allahım onun dostlarını sev, d&uuml;şmanlarına d&uuml;şman ol.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Gadir hadisi Ahmed&rsquo;in M&uuml;sned&rsquo;inde otuz kereden fazla, muhtelif senedlerle ve ashabtan onun &uuml;zerinde kişinin dilinden nakledilmiştir.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a> Burada aktarılan hadis, Ahmed&rsquo;in oğlu Abdullah&rsquo;ın evlatlarından rivayet edilmiştir. M&uuml;sned ş&acirc;rihi onun senedini sahih bulmuş ve Said b. Vehb Hiyvani hakkında ş&ouml;yle yazmıştır: &ldquo;Tabiinin sika isimlerindendir ve belli bir ge&ccedil;mişi vardır.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<h3>\n	7. Peygamber&rsquo;in Vasiyetini Yazmasının Engellenmesi</h3>\n\n<p>\n	Ahmed ş&ouml;yle der:</p>\n\n<p>\n	Vehb b. Cerir, babasından, o Yunus&rsquo;dan, o Z&uuml;hri&rsquo;den, o Abdullah&rsquo;tan, o İbn Abbas&rsquo;tan rivayet ederek bize anlattı. Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) rıhletinin vakti gelip &ccedil;atmıştı. &ldquo;Gelin, benden sonra sapmamanız i&ccedil;in size bir mektup yazayım.&rdquo; Orada, i&ccedil;lerinde &Ouml;mer b. Hattab&rsquo;ın da bulunduğu epey insan vardı. &Ouml;mer dedi ki: &ldquo;Ağrı Peygamber&rsquo;e galebe &ccedil;aldı. Kur&rsquo;an elimizde. Bize Allah&rsquo;ın kitabı yeter.&rdquo; Orada bulunanlar bu konuda ayrılığa d&uuml;şt&uuml;. Bazıları ş&ouml;yle diyordu: &ldquo;Yaklaşın, Peygamber sizin i&ccedil;in bir şey yazacak.&rdquo; Başkaları ise &Ouml;mer&rsquo;in s&ouml;z&uuml;n&uuml; tekrarlıyordu. Bağrışmalar ve ileri geri konuşmalar artınca Allah Ras&uuml;l&uuml; (s) &uuml;z&uuml;ld&uuml; ve onlara ş&ouml;yle buyurdu: &ldquo;Kalkın, yanımdan uzaklaşın.&rdquo;</p>\n\n<p>\n	İbn Abbas bu s&ouml;z&uuml;n ardından ş&ouml;yle diyordu: &ldquo;B&uuml;y&uuml;k musibet, ihtilaf ve bağrış &ccedil;ağrış arasında Peygamber&rsquo;in onlar i&ccedil;in o mektubu yazmasına izin vermemiş olmalarıdır.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Ahmed Şakir, zikredilen hadisin senedini sahih kabul etmektedir.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> Bu hadis bazen aynen, bazen de &ouml;zet olarak bu kitabın başka yerlerinde tekrar edilmiştir.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<h3>\n	8. Ali İ&ccedil;in Bir Hadiste &Uuml;&ccedil; Fazilet</h3>\n\n<p>\n	Kuteybe b. Said, Hatem b. İsmail&rsquo;den, o Bukeyr b. Mismar&rsquo;dan, o Amir b. Saad&rsquo;dan, o da babasından [=Saad b. Ebi Vakkas] bize ş&ouml;yle aktarmıştır:</p>\n\n<p>\n	Peygamber savaşlardan birine &ccedil;ıkarken Ali&rsquo;yi kendi yerine bıraktı. Ali, &ldquo;Beni kadınlar ve &ccedil;ocuklarla mı bırakıyorsun?&rdquo; dediğinde Peygamber&rsquo;in (s) ona ş&ouml;yle dediğini işittim: &ldquo;Ya Ali! Benimle ilişkinde sahip olduğun makamın, Harun&rsquo;un Musa ile ilişkisindeki gibi olmasından hoşnut değil misin? Tek fark şu ki, benden sonra peygamberlik yoktur.&rdquo; Yine Hayber g&uuml;n&uuml;nde ş&ouml;yle s&ouml;ylediğini işittim: &ldquo;Bayrağı, Allah ve Ras&uuml;l&uuml;&rsquo;n&uuml; seven, Allah ve Ras&uuml;l&uuml;&rsquo;n&uuml;n de onu sevdiği birinin ellerine vereceğim.&rdquo; Hepimiz başımızı uzattık. [Baktık ki] ş&ouml;yle buyurdu: &ldquo;Ali&rsquo;yi yanıma &ccedil;ağırın.&rdquo; Bu talimatın ardından Ali&rsquo;yi g&ouml;zlerinde hastalık olduğu haliyle huzura getirdiler. Peygamber t&uuml;k&uuml;r&uuml;ğ&uuml;n&uuml; g&ouml;zlerine s&uuml;rd&uuml; ve bayrağı eline tutuşturdu. Allah Hayber&rsquo;i onun eliyle M&uuml;sl&uuml;manlara a&ccedil;tı.</p>\n\n<p>\n	&ldquo;Biz evlatlarımızı &ccedil;ağıralım, siz de evlatlarınızı&rdquo; ayeti nazil olduğu zaman Allah Ras&uuml;l&uuml; (s) Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i &ccedil;ağırdı ve dedi ki: &ldquo;Allahım, bunlar benim ailemdir.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	M&uuml;sned ş&acirc;rihi bu hadisin senedini sahih kabul eder<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a> ve ş&ouml;yle yazar: &ldquo;Bu hadisi M&uuml;slim ve Tirmizi, Kuteybe&rsquo;den aynı senedle kendi kitaplarında rivayet etmişlerdir. O iki kitapta hadisin başında ş&ouml;yle denmiştir: Muaviye, Saad&rsquo;a Ali&rsquo;ye s&ouml;vme emri vermişti. Ona dedi ki: &ldquo;Seni Ebu Turab&rsquo;a<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> s&ouml;vmekten alıkoyan nedir?&rdquo; Saad cevap verdi: &ldquo;&Ccedil;&uuml;nk&uuml; Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) Ali&rsquo;ye s&ouml;ylediği &uuml;&ccedil; şey hatırımda. Bundan dolayı asla ona s&ouml;vmem. Onlardan biri benden bulunsaydı benim i&ccedil;in kırmızı t&uuml;yl&uuml; develere sahip olmaktan daha sevindirici olurdu.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> Sonra o &uuml;&ccedil; fazileti, zikredilen bi&ccedil;imde Muaviye&rsquo;ye anlattı.</p>\n\n<h3>\n	9. İbn Abbas&rsquo;ın Dilinden Ali&rsquo;nin Meziyetleri</h3>\n\n<p>\n	Yahya b. Hammad, Ebu Avane&rsquo;den, o Ebu Belc&rsquo;ten, o da Amr b. Meymun&rsquo;dan bana aktardı ve ş&ouml;yle dedi:</p>\n\n<p>\n	İbn Abbas&rsquo;ın yanında oturuyordum ki dokuz grup ona geldi ve ş&ouml;yle dedi: &ldquo;Ya kalkıp bizimle gel ya da meclisi bizim i&ccedil;in boşalt.&rdquo; İbn Abbas dedi ki: &ldquo;Sizinle geleyim.&rdquo; Ravi ş&ouml;yle der: &ldquo;O sırada hen&uuml;z g&ouml;zleri k&ouml;r olmamıştı.&rdquo; Ravi s&ouml;z&uuml;ne devam ederek ş&ouml;yle der: &ldquo;Onunla sessizce sohbete koyuldular. Sonu&ccedil; itibariyle biz ne konuştuklarını bilmiyorduk. Sonra Abbas&rsquo;ın oğlu geri d&ouml;nd&uuml;. Elbisesini silkeleyerek diyordu ki: Ah ah! Sorguladıkları adamın on &uuml;st&uuml;nl&uuml;ğ&uuml; var:</p>\n\n<p>\n	a) [Hayber&rsquo;in fethi sırasında] Peygamber buyurmuştu ki: &ldquo;&Ouml;yle birini g&ouml;ndereceğim ki Allah onu asla hor hakir koymaz. Allah ve Ras&uuml;l&uuml;&rsquo;n&uuml; sever.&rdquo; Sonra sordu: &ldquo;Ali nerede?&rdquo; Dediler ki: &ldquo;Evinde ağrıdan kıvranıyor.&rdquo; Dedi ki: &ldquo;Asla sizden hi&ccedil;biri ağrıdan kıvranmaz.&rdquo; Sonra g&ouml;z ağrısıyla oraya geldi. O kadar ki neredeyse hi&ccedil;bir yeri ve hi&ccedil;bir şeyi g&ouml;rm&uuml;yordu. Peygamber g&ouml;zlerine &uuml;fledi ve sonra bayrağı &uuml;&ccedil; kere dalgalandırdıktan sonra Ali&rsquo;nin eline verdi. [Ali muzaffer bi&ccedil;imde bu g&ouml;revden d&ouml;nd&uuml;] ve Huneyy&rsquo;in [İbn Ahtab] kızı Safiye&rsquo;yi yanında getirdi.</p>\n\n<p>\n	b) Filan kişiyi [=Ebubekir] Beraet suresini tebliğ i&ccedil;in g&ouml;ndermişti. Sonra Ali&rsquo;yi, sureyi ondan alması i&ccedil;in onun peşinden yola &ccedil;ıkardı. [Bu davranışın sebebi hakkında] ş&ouml;yle buyurdu: &ldquo;Sureyi, benden olan ve benim de ondan olduğum kimseden başkası g&ouml;t&uuml;remez.&rdquo;</p>\n\n<p>\n	c) Amca &ccedil;ocuklarına ş&ouml;yle dedi: &ldquo;Hanginiz d&uuml;nyada ve ahirette velayetimi kabul ediyor?&rdquo; Cevap vermekten ka&ccedil;ındılar. Yanında oturan Ali dedi ki: &ldquo;Ben, d&uuml;nyada ve ahirette senin dostunum.&rdquo; Peygamber dedi ki: &ldquo;Sen, d&uuml;nyada ve ahirette benim dostumsun.&rdquo; Peygamber tekrar onlara d&ouml;nd&uuml; ve dedi ki: &ldquo;Hanginiz d&uuml;nya ve ahirette benim dostluğumu se&ccedil;iyor?&rdquo; Onlar bu soruya cevap vermekten ka&ccedil;ındılar. Ali cevap verdi: &ldquo;Ben, d&uuml;nya ve ahirette senin dostluğunu se&ccedil;iyorum.&rdquo;Allah Ras&uuml;l&uuml; bunun &uuml;zerine Ali&rsquo;ye cevaben dedi ki: &ldquo;Sen d&uuml;nya ve ahirette benim dostumsun.&rdquo;</p>\n\n<p>\n	d) O, Hadice&rsquo;den sonra M&uuml;sl&uuml;manlığa giren ilk kişidir.</p>\n\n<p>\n	e) Peygamber (s) abasını &ccedil;ıkarıp Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;in &uuml;zerine attı ve dedi ki: &ldquo;Ey Ehl-i Beyt, Allah sizden kiri gidermek ve sizi tertemiz yapmak ister.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	f) Ali, canını sattı. Peygamber&rsquo;in (s) elbisesini giydi ve onun yatağında uyudu. M&uuml;şrikler tuzak kurup Allah Ras&uuml;l&uuml;&rsquo;n&uuml; hedef almışlardı. Ali tam uyumuştu ki Ebubekir geldi, onu Peygamber (s) sandı. Ali ona dedi ki: &ldquo;Peygamber (s) Meymun kuyusuna doğru gitti. Ona yetiş.&rdquo; Ebubekir gitti ve onunla birlikte Sevr mağarasına girdi. M&uuml;şrikler Ali&rsquo;yi taş yağmuruna tuttular. Kendini toplamıştı ve acıdan haykırıyordu. Başını abasının i&ccedil;ine kıvırmıştı ve dışarı &ccedil;ıkarmıyordu. Sabah olduğunda elbisesini başının &uuml;zerinden kenara &ccedil;ekti. M&uuml;şrikler dedi ki: &ldquo;Sen aşağısın! Dostunu taşlıyoruz ama kendini toplamıyor ve feryat etmiyor. Ama sen iki b&uuml;kl&uuml;m oldun ve haykırıyorsun...!&rdquo;</p>\n\n<p>\n	g) Peygamber (s) Teb&uuml;k gazvesinde insanlarla dışarı &ccedil;ıktı. Ali ona dedi ki: &ldquo;Seninle birlikte gelecek miyim?&rdquo; Peygamber dedi ki: &ldquo;Hayır.&rdquo; Ali ağlamaya başladı. Peygamber ona dedi ki: &ldquo;Benimle ilişkinde sahip olduğun makamın, Harun&rsquo;un Musa ile ilişkisindeki gibi olmasından hoşnut değil misin? Tek fark şu ki, sen peygamber değilsin. Senin benim yerime vekil kalmadan benim gitmem yakışık almaz.&rdquo;</p>\n\n<p>\n	h) Allah Ras&uuml;l&uuml; (s) ona ş&ouml;yle dedi: &ldquo;Sen benden sonra t&uuml;m m&uuml;minler arasında veli ve idarecisin.&rdquo;</p>\n\n<p>\n	i) Peygamber (s) ş&ouml;yle buyurdu: &ldquo;Ali hari&ccedil;, herkes mescide a&ccedil;ılan kapıları kapatsın.&rdquo; Sonu&ccedil;ta mescide c&uuml;n&uuml;p giriyordu. &Ccedil;&uuml;nk&uuml; g&uuml;zergahı burasıydı. Bu yoldan başka ge&ccedil;eceği yol yoktu.</p>\n\n<p>\n	j) Peygamber (s) dedi ki: &ldquo;Ben kimin mevlasıysam Ali de onun mevlasıdır...&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<h3>\n	10. Ehl-i Beyt&rsquo;in Şer&rsquo;i Anlamı</h3>\n\n<p>\n	a) Ahmed, Muhammed b. Mus&rsquo;ab&rsquo;tan, o Evzai&rsquo;den, o Şeddad Ebi Ammar&rsquo;dan ş&ouml;yle s&ouml;ylediğini rivayet etmektedir:</p>\n\n<p>\n	Etrafında bir grup insanın bulunduğu Vasile b. Eska&rsquo;nın yanına gittim. Ali&rsquo;nin adını andılar. Kalkıp gittiklerinde Vasile dedi ki: &ldquo;İster misin, seni Allah Ras&uuml;l&uuml;&rsquo;nden (s) g&ouml;rd&uuml;klerimden haberdar edeyim.&rdquo; O &ldquo;Evet&rdquo; dedi. Vasile ş&ouml;yle dedi: &ldquo;Ali&rsquo;yle buluşmak &uuml;zere Fatıma&rsquo;nın (a) yanına gittim. Dedi ki: &ldquo;Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) yanına gitti.&rdquo; Onu beklemek &uuml;zere oturdum. Nihayet Allah Ras&uuml;l&uuml; yanında Ali, Hasan ve H&uuml;seyin olduğu halde geldi. Hasan ve H&uuml;seyin Peygamber&rsquo;in ellerinden tutmuştu. Peygamber i&ccedil;eri girdi, Ali ve Fatıma&rsquo;ya yaklaştı. İkisini karşısına, Hasan ve H&uuml;seyin&rsquo;i de dizlerine oturttu. Sonra elbisesini veya abasını onların &uuml;zerine &ouml;rtt&uuml; ve şu ayeti okudu: &ldquo;Ey Ehl-i Beyt, Allah sizden kiri gidermek ve sizi tertemiz yapmak ister.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a> Sonra dedi ki: &ldquo;Allahım, bunlar benim ehl-i beytimdir ve ehl-i beytim herşeye layıktır.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	b) Esved b. Amir, Hammad b. Seleme&rsquo;den, o Ali b. Zeyd&rsquo;den, o Enes b. Malik&rsquo;ten bizim i&ccedil;in rivayet etti. Peygamber altı ay boyunca, dışarı &ccedil;ıktığı seher vakti Fatıma&rsquo;nın evinin &ouml;n&uuml;nden ge&ccedil;er ve ş&ouml;yle derdi: &ldquo;Haydin namaza ey Ehl-i Beyt, Allah sizden kiri gidermek ve sizi tertemiz yapmak ister.&rdquo;<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Bu vasıftan anlaşılmaktadır ki ayet-i şerifedeki &ldquo;ehl-i beyt&rdquo;, Kur&rsquo;an-ı Kerim aracılığıyla vazedilmiş ve Peygamber-i Ekrem&rsquo;in de (s) gayet a&ccedil;ık bir ifadeyle o grubun fertlerini belirlediği şer&rsquo;i bir kavramdır. Hazret, Ali, Fatıma, Hasan ve H&uuml;seyin&rsquo;i abasının (kesa) altına aldı ve onlar hakkında nazil olan bu ayeti ilan etti. Bu vesileyle Ehl-i Beyt&rsquo;in kapsamında kimlerin sayıldığı ve kimlerin onun manasının dışında kaldığı net bi&ccedil;imde ortaya &ccedil;ıktı.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> Emir&uuml;lm&uuml;minin&rsquo;in hadislerini &ldquo;aşere-i m&uuml;beşşere&rdquo; hadisleri i&ccedil;inde, Hazret-i Zehra &lsquo;a) hadislerini de kadınlar m&uuml;snedinde zikretmiştir.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<h3>\n	11. Ehl-İ Beyt&rsquo;e Dost Olmak</h3>\n\n<p>\n	a) Ahmed, İbn Numeyr&rsquo;den, o A&rsquo;meş&rsquo;ten, o Adiy b. Sabit&rsquo;ten, o Zerr b. Hubeyş&rsquo;ten, o Ali&rsquo;den rivayet etmiştir. Dedi ki: &ldquo;Allah&rsquo;a yemin olsun, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n bana verdiği taahh&uuml;tlerden biri şuydu ki, m&uuml;nafıklardan başkasın bana d&uuml;şmanlık etmez ve beni m&uuml;minlerden başkası sevmez.&rdquo;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	Ahmed Şakir bu hadisin senedini sahih olarak tanıtmış ve Adiy b. Sabit Ensari Kufi hakkında ş&ouml;yle yazmıştır: &ldquo;Tabiinin sika isimlerinden biridir. Onun Şia olması rivayetine zarar vermez. &Ccedil;&uuml;nk&uuml; sika ve doğru s&ouml;zl&uuml;d&uuml;r.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	b) Ahmed&rsquo;in oğlu Abdullah der ki: &ldquo;Nasr b. Ali Ezdi, Ali b. Cafer&rsquo;den, o kardeşi Musa b. Cafer&rsquo;den, o babası Cafer b. Muhammed&rsquo;den [el-Sadık], o babasından [Muhammed b. Ali], o Ali b. H&uuml;seyin&rsquo;den, o babasından, o da dedesinden [Ali] bana nakletti ki Allah Ras&uuml;l&uuml; (s) Hasan ve H&uuml;seyin&rsquo;in elini tuttu ve ş&ouml;yle dedi: &ldquo;Kim beni, bu ikisini, onların babasını ve annesini severse kıyamet g&uuml;n&uuml; benimle birlikte ve benim mertebemde olacaktır.&rdquo;<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> Ahmed Şakir bu hadisin senedini &ldquo;hasen&rdquo; kabul etmektedir.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Yazıldığına g&ouml;re Nasr b. Ali bu hadisi rivayet ettiğinde M&uuml;tevekkil&rsquo;in emriyle ona bin kırba&ccedil; vuruldu.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	c) Ebu Ahmed [Muhammed b. Abdullah b. Z&uuml;beyir Esedi], S&uuml;fyan&rsquo;dan [Sevri], o Ebi Cuhaf&rsquo;tan, o Ebi Hazım&rsquo;dan, o da Ebu Hureyre&rsquo;den bizim i&ccedil;in nakletti ki Allah Ras&uuml;l&uuml; (s) ş&ouml;yle buyurdu: &ldquo;Her kim Hasan ve H&uuml;seyin&rsquo;i severse beni sevmiş demektir. Her kim bu ikisine kin g&uuml;derse bana kin g&uuml;tm&uuml;ş demektir.&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	Bu hadisin senedi de ş&acirc;rihin g&ouml;r&uuml;ş&uuml;ne g&ouml;re sahihtir.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<h3>\n	12. Peygamber&rsquo;in Ali&rsquo;yi İsa&rsquo;ya Benzetmesi</h3>\n\n<p>\n	Ahmed&rsquo;in oğlu Abdullah, Ebu&rsquo;l-Haris Şureyc b. Yunus&rsquo;tan, o Ebu Hafs Ebbar&rsquo;dan, o Hakem b. Abd&uuml;lmelik&rsquo;ten, o Hars b. Hasira&rsquo;dan, o Ebi Sadık&rsquo;tan, o Rebia b. Naciz&rsquo;den, o Ali&rsquo;den (a) rivayet etmiştir. Peygamber (s) bana ş&ouml;yle dedi: &ldquo;Sen bir bakıma İsa gibisin. Kafirler annesine iftira atacak kadar ona d&uuml;şmanlık ettiler. Dindarlar ise hi&ccedil; yakışık almayacak bir yere &ccedil;ıkartacak kadar onu sevdiler.&rdquo; Bunun &uuml;zerine Ali ş&ouml;yle dedi: &ldquo;Benim hakkımda iki grup da saptı. Biri, beni bende olmayan sıfatlarla &ouml;ven m&uuml;frit dostlar. Diğeri ise kinleri onları bana iftira atmaya sevkeden d&uuml;şmanlar.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	M&uuml;sned ş&acirc;rihi bu hadisin senedini &ldquo;hasen&rdquo; kabul etmektedir.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<h3>\n	13. &Acirc;l-i Muhammed&rsquo;e Sadakanın Yasaklanması</h3>\n\n<p>\n	Muhammed b. Cafer, Şa&rsquo;bi&rsquo;den, o Bureyd b. Ebi Meryem&rsquo;den, o Ebi Havrai&rsquo;den bize ş&ouml;yle nakletti:</p>\n\n<p>\n	Hasan b. Ali&rsquo;ye dedim ki: &ldquo;Peygamber&rsquo;le bir hatıranı anlatır mısın?&rdquo; Dedi ki: &ldquo;Zekat hurmasından bir hurma almış ve ağzıma g&ouml;t&uuml;rm&uuml;şt&uuml;m. Allah Ras&uuml;l&uuml; (s) onu ağzımdan &ccedil;ıkardı, &uuml;zerindeki sıvısıyla hurmaların &uuml;zerine attı. Ona dediler ki: Ey Allah&rsquo;ın Ras&uuml;l&uuml;, bu hurmayı &ccedil;ocuktan almasaydın ne olurdu ki? Peygamber dedi ki: Biz &Acirc;l-i Muhammed&rsquo;e zekat yemek yakışmaz.&rdquo;<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Ahmed Şakir&rsquo;in yazdığına g&ouml;re bu hadisin senedi sahihtir.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> Bu hadis, metin veya seneddeki k&uuml;&ccedil;&uuml;k farklılıklarla M&uuml;sned&rsquo;de onbeş defadan fazla tekrarlanmıştır.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<h3>\n	14. Ali Kur&rsquo;an&rsquo;ın Tevili &Uuml;zerine Savaşıyor</h3>\n\n<p>\n	Vaki&rsquo;, Fıtr&rsquo;dan, o İsmail b. Reca&rsquo;dan, o babasından, o Ebi Said&rsquo;den bize Peygamber&rsquo;in ş&ouml;yle buyurduğunu rivayet etti: &ldquo;Aranızda Kur&rsquo;an&rsquo;ın tevili &uuml;zerine savaşacak olan birisi var. Tıpkı benim onun indirilmesi &uuml;zerine savaştığım gibi.&rdquo; Ebi Said der ki: &ldquo;Bunun &uuml;zerine Ebubekir ve &Ouml;mer ayağa kalktı. Peygamber ş&ouml;yle buyurdu: &ldquo;Hayır. Kasdettiğim, ayakkabısını diken kişidir.&rdquo; Ali o sırada kendi ayakkabısını [veya Peygamber&rsquo;inkini] tamir etmekle meşguld&uuml;.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Ş&ouml;yle anlatılır: Ammar Sıffin savaşı g&uuml;n&uuml;nde Şamlılar karşısında recez okuyor ve diyordu ki: &ldquo;D&uuml;n Kur&rsquo;an&rsquo;ın tenzili (onun vahiy olması nedeniyle) nedeniyle sizinle savaşıyorduk, bug&uuml;nse tevili (tefsiri) nedeniyle sizin karşınızda kılı&ccedil; sallıyoruz.&rdquo; Bu recezde Peygamber&rsquo;in s&ouml;zkonusu işaretinden ilham aldığı bellidir.</p>\n\n<h3>\n	15. Ammar B&acirc;ğiler Eliyle &Ouml;ld&uuml;r&uuml;l&uuml;yor</h3>\n\n<p>\n	Ebu Muaviye, A&rsquo;meş&rsquo;ten, o Abdurrahman b. Ziyad&rsquo;dan bize aktardı. Abdullah b. Haris ş&ouml;yle der: &ldquo;Muaviye Sıffin&rsquo;den d&ouml;nerken onun yanındaydım. Onunla Amr b. As arasında yol alıyordum. Amr b. As&rsquo;ın oğlu Abdullah dedi ki: &ldquo;Ey baba, Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) Ammar&rsquo;a &lsquo;S&uuml;meyye&rsquo;nin oğlu, vay sana! B&acirc;ği [= sapkın, asi] bir g&uuml;ruh seni &ouml;ld&uuml;recek&rsquo;<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> dediğini işitmedin mi?&rdquo; Amr, Muaviye&rsquo;ye dedi ki: &ldquo;Bunun ne s&ouml;ylediğini işitmiyor musun?&rdquo; Muaviye ş&ouml;yle dedi: &ldquo;Bize hep cılız s&ouml;zler s&ouml;yl&uuml;yorsun. Onu biz mi &ouml;ld&uuml;rd&uuml;k? Onu, oraya getiren &ouml;ld&uuml;rd&uuml;.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Bu hadis, metin veya seneddeki farklılıklarla sekiz sahabeden yirmiden fazla defa nakledilmiştir.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a> M&uuml;sned ş&acirc;rihi, zikredilen hadisi sahih ve hatta m&uuml;tevatir saymış ve ş&ouml;yle demiştir: &ldquo;İlim erbabının bu hadisin m&uuml;tevatir olduğunda teredd&uuml;d&uuml; yoktur.&rdquo; Ş&acirc;rih, Muaviye&rsquo;nin s&ouml;z&uuml;ndeki &ldquo;hene (cılız s&ouml;z)&rdquo; kelimesini a&ccedil;ıkladıktan sonra ş&ouml;yle yazar: &ldquo;Burada Muaviye&rsquo;nin hadisin sıhhatini inkar etmediği, bilakis Abdullah&rsquo;ı tam da b&ouml;yle bir zamanda neden bu hadisi naklettiği i&ccedil;in eleştirdiği ortadadır. &Ccedil;&uuml;nk&uuml; taraftarlarının, eğer b&acirc;tıl yolda y&uuml;r&uuml;d&uuml;klerini anlarlarsa &ccedil;evresinden dağılacaklarından korkmaktadır. Bu sebeple doğru olmayan ve uygunsuz bir tevile başvurmakta ve ş&ouml;yle demektedir: Ammar&rsquo;ın katilleri, onu savaş meydanına getirenlerdir!&rdquo;</p>\n\n<p>\n	İbn Hacer Askalani&rsquo;nin Fethu&rsquo;l-Bari&rsquo;deki (c. 1, s. 452) s&ouml;z&uuml;n&uuml; naklederek ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;S&ouml;zkonusu hadisi, aralarında Katade b. Numan, &Uuml;mme Seleme, Ebu Hureyre, Abdullah b. Amr b. As, Ebu&rsquo;l-Yeser ve Ammar&rsquo;ın da aralarında bulunduğu sahabeden bir grup rivayet etmiştir. Bu hadiste n&uuml;b&uuml;vvetin alametlerinden bir işaret, Ali ve Ammar i&ccedil;in aşikar bir fazilet, Ali&rsquo;yi savaşlarında hatalı zanneden nasıbilere bir cevap gizlidir.&rdquo;<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<h3>\n	16. Peygamber&rsquo;in Dilinden İmam H&uuml;seyin&rsquo;in Şehadet Haberi</h3>\n\n<p>\n	Muhammed b. Ubeyd, Şurahbil b. Medrek&rsquo;ten, o Abdullah b. Nuceyyi&rsquo;den, o babasından bize nakletti. O, Sıffin yolunda Ali ile birlikteydi. Ali, Ninova&rsquo;yı g&ouml;r&uuml;r g&ouml;rmez feryat etti: &ldquo;Ey Eba Abdillah sabırlı ol! Ey Eba Abdillah Fırat kenarında sabırlı ol!&rdquo; Sordum: &ldquo;Ne i&ccedil;in?&rdquo; Dedi ki: &ldquo;Bir g&uuml;n Peygamber&rsquo;in (s) huzurundaydım. G&ouml;zlerinin yaşla dolu olduğunu g&ouml;rd&uuml;m. Sordum: &ldquo;Ey Allah&rsquo;ın Peygamberi, sizi kim b&ouml;yle &uuml;zd&uuml;? Neden g&ouml;zleriniz yaşla dolu?&rdquo; Dedi ki: &ldquo;Senden &ouml;nce Cebrail buradaydı. Bana H&uuml;seyin&rsquo;in Fırat nehri kıyısında &ouml;ld&uuml;r&uuml;leceğini haber verdi. Sonra ş&ouml;yle devam etti: Sana toprağından bir miktar vermemi ister misin?.. Evet, dedim. Bunun &uuml;zerine ellerini uzattı ve bir avu&ccedil; toprağı bana verdi. Bu nedenle elimde olmadan g&ouml;zlerim yaşla doldu.&rdquo;<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a></p>\n\n<p>\n	M&uuml;sned ş&acirc;rihi bu hadisin senedini sahih saymış ve ş&ouml;yle yazmıştır: &ldquo;Nuceyyi bu hadisi Ali&rsquo;den nakletmede yalnız değildir.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<h3>\n	17. Peygamber&rsquo;in Dosdoğru Halifelerinin Sayısı</h3>\n\n<p>\n	a) Hasan b. Musa, Hammad b. Zeyd&rsquo;den, o M&uuml;calid&rsquo;den, o Şa&rsquo;bi&rsquo;den, o Mesruk&rsquo;tan bize rivayet ettti: Kufe&rsquo;de Abdullah b. Mesud&rsquo;un yanında oturuyorduk ve bize Kur&rsquo;an dersi veriyordu. Bir adam ona sordu: &ldquo;Ey Ebu Abdurrahman, bu &uuml;mmetin ka&ccedil; halifesi olacağını Peygamber&rsquo;e sormadınız mı?&rdquo; Abdullah cevap verdi: &ldquo;Irak&rsquo;a geldiğimden bu yana senden başka kimse bu soruyu sormadı.&rdquo; Sonra şunu ekledi: &ldquo;Evet, Peygamber&rsquo;e bu mesele hakkında sorduk. Hazret ş&ouml;yle buyurdu: İsrailoğullarının nakipleri sayısınca oniki kişidir.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	Ş&acirc;rih a&ccedil;ısından bu hadisin senedi de sahihtir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	b) S&uuml;fyan b. Uyeyne, Abdulmelik b. Umeyr&rsquo;den, o Cabir b. Semure Sevai&rsquo;den bize nakletti:</p>\n\n<p>\n	Allah Ras&uuml;l&uuml;&rsquo;n&uuml;n (s) ş&ouml;yle s&ouml;ylediğini işittim: &ldquo;Bu iş [=din], oniki emir işleri yoluna koymak &uuml;zere kıyam edene dek daima ilerler.&rdquo; Bana kapalı gibi g&ouml;r&uuml;nen bu s&ouml;z &uuml;zerine babama sordum: &ldquo;Ne dedi?&rdquo; Ş&ouml;yle s&ouml;yledi: &ldquo;Hepsi Kureyş&rsquo;tendir.&rdquo;<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Bu hadis Ahmed&rsquo;in M&uuml;sned&rsquo;inde kırk kereden fazla tekrar edilmiştir.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> Bu hadislerden bazılarının metninde &ldquo;emir&rdquo; yerine &ldquo;halife&rdquo; kelimesi kullanılmıştır.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> Bu satırların yazarının se&ccedil;tiği hadis, en &uuml;st&uuml;n senedi olandır. Yani bunun senedi &uuml;&ccedil; kanaldan Peygamber&rsquo;e ulaşmaktadır. Hadisin ş&acirc;rihleri ve Ehl-i S&uuml;nnet &acirc;limleri, Peygamber&rsquo;in (s) oniki halifesine işaret eden hadisleri tefsirde boşluğa d&uuml;şerek ona kendi itikatlarına uygun bir mana bulamamışlardır. Sonu&ccedil; itibariyle de dağınık g&ouml;r&uuml;şler serdetmekten kurtulamamışlardır.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<h3>\n	18. Mehdi&rsquo;nin Kıyamı</h3>\n\n<p>\n	a) Haccac ve Ebu Naim, Fıtr&rsquo;dan, o Kasım b. Ebi Bezze&rsquo;den, o Ebi el-Tufeyl&rsquo;den, o Ali&rsquo;den (a), o da Allah Ras&uuml;l&uuml;&rsquo;nden (s) ş&ouml;yle buyurduğunu bize rivayet etmiştir: &ldquo;D&uuml;nyadan bir tek g&uuml;n kalsa bile Allah, zul&uuml;mle dopdolu olduğu gibi orayı adaletle doldurmak &uuml;zere bizden birini g&ouml;nderecektir.&rdquo;<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	b) Fadl b. Dukeyne, Yasin İcli&rsquo;den, o Muhammed Hanefiyye&rsquo;nin oğlu İbrahim&rsquo;den, o babasından, o da Ali&rsquo;den aktarmıştır. <a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	c) S&uuml;fyan b. Uyeyne, Asım&rsquo;dan, o Zerr&rsquo;den, o Abdullah&rsquo;tan [İbn Mesud], o da Peygamber&rsquo;den (s) bize nakletmiştir: &ldquo;Ehl-i Beytimden benim adımı taşıyan birisi kıyam etmeden kıyamet kopmaz.&rdquo;<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	M&uuml;sned ş&acirc;rihi, zikredilen her &uuml;&ccedil; hadisin senedini de sahih kabul etmiş<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a> ve Mehdi&rsquo;nin kıyamıyla ilgili hadisleri inkar etmesi nedeniyle İbn Haldun&rsquo;u sorgulamıştır. S&ouml;ylemek gerekir ki İbn Haldun &uuml;nl&uuml; Mukaddime&rsquo;sinde uzun bir b&ouml;l&uuml;m&uuml; Mehdi ile ilgili hadisleri incelemeye ayırmıştır.<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a> O b&ouml;l&uuml;m&uuml;n başında ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Zamanın ge&ccedil;mesiyle M&uuml;sl&uuml;manların umumu arasında ahir zamanda Peygamber&rsquo;in (s) ehl-i beytinden bir kişinin ka&ccedil;ınılmaz olarak zuhur edeceği, dine teyit bahşedeceği ve adaleti aşikar kılacağı d&uuml;ş&uuml;ncesi ş&ouml;hret buldu. O d&ouml;nemde M&uuml;sl&uuml;manlar onu izleyecek ve İslam &uuml;lkelerinde hakimiyet sağlayacaktı. Bu kişiye Mehdi adını verdiler...&rdquo;</p>\n\n<p>\n	Devamında da ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;Bu konuda, muhaddis b&uuml;y&uuml;klerin eserlerinde zikrettiği birtakım hadislerden istidlal yapılmaktadır. Bunu inkar edenler ise o hadisler hakkında s&ouml;z s&ouml;ylemiş ve bu haberlerden bazısına el atarak onlara mukabelede bulunmuştur.&rdquo;</p>\n\n<p>\n	Sonra Mehdi ile ilgili kimi hadislere değinir ve ş&ouml;yle yazar:</p>\n\n<p>\n	&ldquo;Bu hadisleri sorgulayan &ccedil;oğu inkarcı... &Ccedil;&uuml;nk&uuml; muhaddisler nezdinde cerhin tadile &ouml;ncelikli olduğu maruftur. Bu sebeple ne zaman senedlerin bazı ricalinde kusur ve gaflet ya da k&ouml;t&uuml; ezber veya iyi hatırlamama, veyahut da yanlış g&ouml;r&uuml;ş kabilinden şeylere y&ouml;nelik bir kınama varsa s&ouml;zkonusu eksiklik hadise de y&uuml;r&uuml;yecek, onu &ccedil;&uuml;r&uuml;tecek ve sıhhatini &ouml;rseleyecektir. Bu t&uuml;r sorgulamaların umumiyetle Sahih-i Buhari ve M&uuml;slim&rsquo;in ricaline de sirayet edebileceğini s&ouml;ylemek gerekmez. &Ccedil;&uuml;nk&uuml; muhaddislerin icmaı, bu iki kişinin kendi kitaplarında yer verdiği şeylerin sahihliğe &ccedil;ok yakın olduğu y&ouml;n&uuml;ndedir. Aynı zamanda &uuml;mmet, onların hadislerini kabul etme, onlarla amel &uuml;zerinde icma etmiştir. İcma, bu kitapları himaye ve savunmada kendi başına en b&uuml;y&uuml;k ve en g&uuml;zel vesiledir, s&ouml;zkonusu hadis kitaplarından başka bu konumda başka bir hadis kitabı bulunmamaktadır...&rdquo;</p>\n\n<p>\n	Daha sonra Mehdi ile ilgili hadislerden hatırı sayılır miktarını tek tek ve aynen nakleder, onlara karşı sorumlu olmayı eleştirir ve bu g&uuml;zergahtan giderek Mehdi mevzuunu inkara y&ouml;nelir. O hadislerden biri, İbn Mesud&rsquo;un en son zikrettiğimiz rivayetidir. Bu hadisin kusurunu ararken kaleminin ucu &ldquo;Asım&rdquo;ı hedef alır, rical erbabından birka&ccedil; kişinin s&ouml;z&uuml;n&uuml; g&uuml;ndeme getirerek s&ouml;ylendiği gibi onun hafız olmadığı sonucunu &ccedil;ıkartır.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a> &Ccedil;ıkarttığı sonucun sorunlarını gidermek i&ccedil;in de ş&ouml;yle s&ouml;yler:</p>\n\n<p>\n	&ldquo;...eğer Buhari ve M&uuml;slim&rsquo;in de ondan rivayet etmelerinden istidlal yapılıyorsa s&ouml;ylemek gerekir ki o ikisi, bağımsız olarak ondan rivayet etmemiştir. Bilakis ondan rivayet, diğer ravilerin yanında [karine ve şahit olarak] olmuştur.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	İbn Haldun&rsquo;un inkarcı s&ouml;zleri merhum Ahmed Muhammed Şakir&rsquo;e ağır gelmiş ve genel olarak onun izahlarını reddederek ş&ouml;yle demiştir: &ldquo;İbn Haldun, ehliyeti olmayan bir işin peşine d&uuml;şm&uuml;ş ve adamı olmadığı bir meydana ayak basmıştır. Siyasi konular, devlet işleri, padişahlara ve emirlere hizmet gibi işlerden oluşan iştigal sahası zihnini ve dilini ele ge&ccedil;irmiş, sonu&ccedil;ta da onun Mehdi&rsquo;nin kıyamı ve inkılabı mevzusunun Şii inancı olduğunu zannetmesine yola&ccedil;mıştır. Oysa bilmek gerekir ki:</p>\n\n<p>\n	Bir: İbn Haldun, muhaddislerin &ldquo;cerh tadile mukaddemdir&rdquo; s&ouml;z&uuml;n&uuml; iyi anlamamıştır. Eğer onların bu s&ouml;z&uuml;n&uuml; iyi anlamış olsaydı b&ouml;yle bir şey s&ouml;ylemezdi. Belki onların maksadını anladı ama d&uuml;ş&uuml;ncesine hakim olan kendi zamanının siyasi g&ouml;r&uuml;şlerinin etkisi altında Mehdi ile ilgili hadisleri zayıf g&ouml;stermiştir.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	İki: Asım b Ebi el-Nucud, Kur&rsquo;an&rsquo;ın tanınmış karilerinden biridir ve hadiste sikadır. Bazı hadislerde hata etmiştir ama hatası rivayeti merdud g&ouml;recek boyutta değildir. Ona y&ouml;neltilen en &ccedil;ok eleştiri, ezberinin iyi olmaması nedeniyledir. Acaba b&ouml;yle bir eleştiri onun hadisini terketmeyi gerektirir mi, sahih s&uuml;nnetle ve muhtelif yollarla sabit olmuş, bir&ccedil;ok sahabenin dilinden nakledilmiş bir konuyu inkara vesile olur mu? Bu meselenin sıhhati o boyuttadır ki, hi&ccedil;kimse ondan teredd&uuml;t etmemektedir. &Ccedil;&uuml;nk&uuml; ravileri arasında adil, doğru s&ouml;zl&uuml; ve sarih leh&ccedil;eli kişiler vardır.</p>\n\n<p>\n	Bu hadis başka ravilerden de nakledildiğinden, hafızasının iyi olmaması y&uuml;z&uuml;nden teredd&uuml;t ge&ccedil;irilen kimse konusundaki hata ihtimali izale olmaktadır.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	Yukarıda ge&ccedil;enler, bu hususta s&ouml;zkonusu kitapta yeralan &ccedil;ok sayıdaki hadisin pek az miktarıdır. Bu satırların yazarı her ne kadar o hadislerden bir demet sunmaya &ccedil;abalamışsa da bu makale beklenenden daha uzun tuttu. &Uuml;midimiz odur ki elinizdeki makale kendi &ccedil;apında M&uuml;sl&uuml;manların birbirini tanımasına ve yakınlaşmalarına yardımcı olur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; &ldquo;İbn Hanbel&rdquo; olarak ş&ouml;hret bulmuş Ahmed, Ehl-i S&uuml;nnet i&ccedil;inde sesi &ccedil;ok duyulan muhaddis ve fakihlerinden biridir. O, Ehl-i S&uuml;nnet&rsquo;in bilinen d&ouml;rt mezhebinden birinin kurucusu kabul edilir. İbn Hanbel Bağdat&rsquo;ta (bir g&ouml;r&uuml;şe g&ouml;re Merv&rsquo;de) d&uuml;nyaya geldi. Tebe-i tabiindendir ve onaltı yaşından itibaren hadis &ouml;ğrenmeye &ccedil;abalamıştır. Bu hedefe ulaşmak i&ccedil;in bir&ccedil;ok şehre seyahat etti. S&uuml;fyan b. Uyeyne, Abdurrezzak b. Hemmam San&rsquo;ani ve Muhammed b. İdris Şafii, onun en &uuml;nl&uuml; hocaları arasında sayılmaktadır. Kendisinden geriye, hepsine de haber (veya rivayet) ruhunun hakim olduğu &ccedil;ok sayıda eser kalmıştır. Bu eserlerin en meşhuru, yaklaşık otuz bin hadis i&ccedil;eren M&uuml;sned&rsquo;dir. Ahmed&rsquo;in fikirdaşları onu, g&uuml;&ccedil;l&uuml; bir hafızaya sahip olmak, sabırlı olmak, azimlilik, temiz kalp ve d&uuml;ş&uuml;nce sahibi olmak, takva, heybet, yiğitlik, engin ilim sahibi olmak gibi sıfatlarla &ouml;vm&uuml;şlerdir. Ahmed&rsquo;in hayatı, g&ouml;r&uuml;şleri ve d&uuml;ş&uuml;ncesinin temelleri hakkında daha fazla bilgi i&ccedil;in bkz: Muhammed Ebu Zehra, İbn Hanbel (hayatuhu, asruhu, arauhu, fıkhuhu), Mısır, Daru&rsquo;l-Fikr el-Arabi, hicri 1367 / miladi 1947.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; M&uuml;sned (&ccedil;oğulu mesanid) &ldquo;musannef&rdquo;e karşın, i&ccedil;inde hadislerin sahabe adına g&ouml;re dizildiği, yani Peygamber&rsquo;den (s) sonra hadisin senedindeki birinci mercinin adlarının sırayla biraraya getirildiği hadis kitabına verilen isimdir. Muhaddisler, en &ouml;nemli Ahmed&rsquo;in M&uuml;sned&rsquo;i olan &ldquo;m&uuml;sned&rdquo; adında pek &ccedil;ok kitap hazırlamışlardır. Bkz: Seyyid Kazım Tabatabai, &ldquo;Reveşha-yi Tedvin-i Hadis ve Senceş-i anha ba Yekdiger&rdquo;, Makalat ve Berresiha&rsquo;da, defter 61, yaz 1998, s. 16; Subhi el-Salih, Ulumu&rsquo;l-Hadis ve Mustalihahu, Dımeşk 1379 hicri/1959, s. 305.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ebu Musa el-Medini, Hasayis el-M&uuml;sned (Bu risale, Ahmed&rsquo;in M&uuml;sned&rsquo;inin başında Ahmed Muhammed Şakir&rsquo;in edit&ouml;rl&uuml;ğ&uuml;nde basılmıştır), s. 21.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; İbn el-Cezeri (Muhammed b. Muhammed), el-Mes&rsquo;adu&rsquo;l-Ahmed fi Hatmi M&uuml;snedi&rsquo;l-İmam Ahmed, s. 39 (Bu risale de &ouml;nceki risale gibi, Ahmed&rsquo;in M&uuml;sned&rsquo;inin başına basılmıştır.)</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; A.g.e., s. 27.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Cemaleddin el-Kasımi, el-Fadlu&rsquo;l-M&uuml;bin ala Ikdi Cevheri&rsquo;s-Semin, takdim ve tahkik Asım Behcet el-Baytar, Beyrut, Daru&rsquo;n-Nefayis, &uuml;&ccedil;&uuml;nc&uuml; baskı, hicri 1409 / miladi 1988, s. 282.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Celaleddin el-Suyuti, Tedrib el-Ravi, Abdulvahhab Abdullatif&rsquo;in tahkiki, Daru&rsquo;l-K&uuml;t&uuml;b el-Hadise, ikinci baskı, hicri 1385 / miladi 1966, c. 1, s. 173; Cemaleddin el-Kasımi, aynı kitap, s. 286.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; El-Suyuti, aynı yer; el-Kasımi, aynı yer.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hasen, Ehl-i S&uuml;nnet&rsquo;in hadis erbabı nezdinde, senedinin, kendisi adil ama ezberi zayıf (hafifu&rsquo;z-zabt) raviler kanalıyla Peygamber&rsquo;e (s) veya sahabeye ya da tabiine bağlandığı tarikle gelen, şaz ve illetten salim kalan haberdir. (Subhi el-Salih, aynı kitap, s. 157).</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Celaleddin el-Suyuti, Camiu&rsquo;l-Ehadis, derleme ve tertip Abbas Ahmed Sakar ve Ahmed Abdulcevad, 21 c, birinci baskı, Beyrut, Daru&rsquo;l-Fikr, hicri 1414 / miladi 1994, c. 1, s. 8, 19.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kitaptaki hadislerin değeri ve itibarı hakkında daha fazla bilgi i&ccedil;in bkz: Seyyid Kazım Tabatabai, M&uuml;snednevisi der Tarih-i Hadis, İntişarat-i Defter-i Tebligat-i Hovze-yi İlmiye-yi Kum, 1999, s. 377-403.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cezeri, aynı risale, s. 53-55.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-Muradi, Silku&rsquo;d-D&uuml;rer, c. 4, s. 60, Ignaz Goldziher&rsquo;den nakille, &ldquo;Ahmed b. Muhammed b. Hanbel&rdquo; Dairetu&rsquo;l-Mearifi&rsquo;l-İslamiyye, yasduruha bi&rsquo;l-Arabiyye Ahmed Şintenavi, İbrahim Zeki Hurşid ve Abdulhamid Yunus, Beyrut, Daru&rsquo;l-Ma&rsquo;rife, c. 1, 493.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda daha fazla bilgi i&ccedil;in bkz: Fuad Sezgin Tarihu&rsquo;t-Turasi&rsquo;l-Arabi, Nakluhu ile&rsquo;l-Arabiyye Dr. Mahmud Fehmi Hicazi, ikinci baskı, İran, Kum, Mektebetu&rsquo;n-Necefi el-Mer&rsquo;eşi, sene hicri 1412, c. 1, &uuml;&ccedil;&uuml;nc&uuml; c&uuml;z, s. 218-222.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Hanbel&rsquo;in Alevileri koruduğu ithamıyla ilgili olarak bkz: İbnu&rsquo;l-Cevzi (Ebu&rsquo;l-Ferec Abdurrahman b. Ali) Menakibu&rsquo;l-İmam Ahmed b. Hanbel, Adil Nuveyhiz&rsquo;in mukaddimesiyle, birinci baskı hicri 1393 / miladi 1973, Beyrut, Daru&rsquo;l-Afaki&rsquo;l-Cedide, s. 359-362).</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu kitabın telif edilmesinin &ouml;yk&uuml;s&uuml; ş&ouml;yledir: Nesai, Şam&rsquo;a yolculuğunda oranın halkında Ali&rsquo;den (a) inhiraf g&ouml;rd&uuml;ğ&uuml;nden Ali ve Ehl-i Beyt&rsquo;in faziletleri hakkında s&ouml;zkonusu kitabı yazdı. (Murtaza Mutahhari, Hıdemat-i M&uuml;tekabil-i İslam ve İran, sekizinci baskı, Tahran, Sadra, 1979, Hurşidi, s. 476.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmed Emin, Duha&rsquo;l-İslam, altıncı baskı, el-Kahire, Mektebetu&rsquo;l-Mısriyye, miladi 1961, c. 2, s. 122-123.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cevzi, aynı kitap, s. 165.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Eskiden birka&ccedil; yer &ldquo;Kerh&rdquo; olarak isimlendirilmişti. Bu c&uuml;mleden olarak Bağdat&rsquo;ta bir mahalle bu isimle biliniyordu. (Yakut b. Abdullah el-Hammuy, Mu&rsquo;cemu&rsquo;l-Buldan, Kerh maddesinin izahı). Belki de burada &ldquo;Kerhliler&rdquo;den, Bağdat&rsquo;ın Kerh mahallesinden olan halk kasdedilmiştir. Yahut belki de murad Şiilerdir. &Ccedil;&uuml;nk&uuml; Bağdat&rsquo;ta Kerhlilerin &ccedil;oğu Şia idi.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cevzi, aynı kitap, s. 162-163.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu&rsquo;l-Nehci&rsquo;l-Belağa, c.1, s. 17; Esed Haydar&rsquo;dan nakille, el-İmam el-Sadık ve&rsquo;l-Mezahibu&rsquo;l-Erbaa, ikinci baskı, Beyrut, Daru&rsquo;l-K&uuml;ttab el-Arabi, miladi 1971 / hicri 1392, c. 2, s. 503.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cevzi, aynı kitap, s. 163.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cevzi, aynı yer.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Ebi Ya&rsquo;la (Ebu&rsquo;l-H&uuml;seyin Muhammed), Tabakat el-Hanbeliyye, Muhammed Hamid el-Faki, el-Kahire, hicri 1371 / miladi 1952, c. 1, s. 320. Ahmed&rsquo;in cevabının İmam Sadık&rsquo;ın (a) aynı hadis hakkında Mufaddal b. &Ouml;mer&rsquo;e ve İmam Rıza&rsquo;nın (a) Me&rsquo;mun&rsquo;a verdiği cevabın benzeri olduğunu hatırlatmakta yarar vardır. Mukayese i&ccedil;in bkz: el-Mevla Muhammed Bakır el-Meclisi, Biharu&rsquo;l-Envar, Beyrut, Daru İhya el-Turas el-Arabi, c. 39, s. 193-194. Bu meyanda bilmek gerekir ki bir&ccedil;ok rivayette Ali&rsquo;nin (a) ş&ouml;yle buyurduğu kayıtlıdır: &ldquo;Ben cennet ve cehennemin taksim edicisiyim.&rdquo; Bkz: el-Meclisi, aynı kitap, c. 39, s. 199.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbnu&rsquo;l-Cevzi, aynı kitap, s. 164.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bilmek gerekir ki b&acirc;ği, adil idareci karşısında b&acirc;tıl teville isyan eden ve onunla savaşan kimseye denmektedir. B&ouml;yle bir kimse İmamiye a&ccedil;ısından kafirdir. Bkz: el-Mikdad b. Abdillah el-Suyuri, Kenzu&rsquo;l-İrfan fi Fıkhi&rsquo;l-Kur&rsquo;an, Muhammed Bakır el-Behbudi&rsquo;nin takdimiyle el-Mektebetu&rsquo;l-Murtazaviyye, Tahran, 1985, hicri 1384, c. 1, s. 386.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz: Muhammed Ebu Zehra, aynı kitap, s. 148-149.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Bakır el-Musevi el-Hansari, Ravzatu&rsquo;l-Cennat, Tahran, Mektebetu İsmailliyyan, hicri 1390, c. 1, s. 187.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed b. Hasan el-Tusi, el-Rical, Muhammed Sadık &Acirc;l Bahru&rsquo;l-Ulum&rsquo;un tahkikiyle, birinci baskı, el-Necef, hicri 1381 / miladi 1961, s. 367; yine bkz: el-Seyyid Ebu&rsquo;l-Kasım el-Musevi el-Hoi, Mu&rsquo;cemu Ricali&rsquo;l-Hadis, &uuml;&ccedil;&uuml;nc&uuml; baskı, Beyrut, Daru&rsquo;z-Zehra, hicri 1403 / miladi 1983, c. 2, s. 260.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Esed Haydar, aynı kitap, c. 2, s. 503-506. Burada, kendi inancına g&ouml;re Şii eğilimleri bulunan Ahmed&rsquo;in &uuml;stadlarından epey bir kısmının adını zikreder. Ama aynı zamanda, merhum Ayetullah Hoi&rsquo;nin eseri olan Mu&rsquo;cemu Ricali&rsquo;l-Hadis&rsquo;te Şii raviler tabakatına bakıldığında Şia&rsquo;nın muteber rivayet kitaplarında İbn Hanbel&rsquo;den herhangi bir hadis nakledilmediği anlaşılmaktadır.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rıza &Uuml;stadi, &ldquo;M&uuml;snedu&rsquo;r-Rıza&rdquo; der &Ccedil;ehil Makale, birinci baskı, Kum, K&uuml;t&uuml;phane-i Ayetullah Mer&rsquo;eşi Necefi, hicri 1413 / miladi 1381, s. 154.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şuara (26) 214.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hazret&rsquo;in u&ccedil;suz bucaksız c&ouml;mertliğinden kinayedir. Bkz: S&ouml;zkonusu hadisin şerhinde Ahmed Muhammed Şakir&rsquo;in izahları.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmed b. Hanbel, el-M&uuml;sned, şerahahu ve sanaa feharisehu Ahmed Muhammed Şakir, Daru&rsquo;l-Mearif bi-Mısr, el-Kahire, 1949-1958, 15 cilt, hadis no: 883. Hatırlatmak gerekir ki merhum ş&acirc;rih ve musahhih işi kolaylaştırmak i&ccedil;in bu kitabın hadislerini numaralandırmıştır. Bu satırların yazarı bundan b&ouml;yle bu baskıdaki hadis numaralarına atıfta bulunacaktır.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hasen hadisin tarifi daha &ouml;nce verilmişti.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&ouml;zkonusu hadisin şerhinde ge&ccedil;en Ahmed Şakir&rsquo;in notları. S&ouml;ylemek gerek ki, m&uuml;fessirler de bahsi ge&ccedil;en ayeti tefsir ederken bu olayı esas alırlar. &Ouml;rnek i&ccedil;in bkz: Ebu Ali el-Fadl b. Hasan el-Tabersi, Mecmeu&rsquo;l-Beyan li-Ulumi&rsquo;l-Kur&rsquo;an, s&ouml;zkonusu ayetin izahı.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Aynı hadisin izahı. Yapılan a&ccedil;ıklamaya g&ouml;re hadis Ehl-i S&uuml;nnet hadis&ccedil;ilerine g&ouml;re sahih olan hadis, senedi başından sonuna kadar adil ve ezberi g&uuml;&ccedil;l&uuml; raviler tarikiyle Peygamber&rsquo;e (s) veya sahabeye veya tabiine bağlanmaktadır. Buna ilaveten şaz olmaktan (meşhur hadisle &ccedil;atışmaktan) ve illetten (gizli hastalık ve kusurdan) uzaktır. (Subhi el-Salih, aynı kitap, s. 145).</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu hadis hakkında daha geniş bilgi i&ccedil;in bkz: Muhammed İbrahim Ayeti, Tarih-i Peygamber-i İslam, Ebu&rsquo;l-Kasım G&uuml;rci&rsquo;nin edit&ouml;rl&uuml;ğ&uuml;nde, ikinci baskı, Tahran &Uuml;niversitesi, 1983, s. 578-586.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamdi Abd&uuml;lmecid el-Selefi, M&uuml;rşidu&rsquo;l-Muhtar, ikinci baskı, Beyrut, hicri 1407 / miladi 1987, c. 1, s. 239.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 1600.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Bu hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, hadis numarası 4.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir, hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Hanbel, el-M&uuml;sned, 6 c., birinci baskı, el-Matbaa el-Meymene, Mısır, hicri 1313, c. 4, s. 164-165. Bundan sonra bu baskı kısaca &ldquo;Meymene baskısı&rdquo; olarak zikredilecektir.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Meymene baskısı, c. 5, s. 356.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, c. 3, s. 14. Sakaleyn hadisi M&uuml;sned&rsquo;de m&uuml;kerrer zikredilmiştir. &Ouml;rnek olarak bkz: c. 3, s. 17, 26, 59; c. 4, s. 367; c. 5, s. 181, 189, 190.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Eskiden &ldquo;Rahbe&rdquo; adında birka&ccedil; yer vardı. Ama buradaki &ldquo;Rahbe&rdquo; muhtemelen Kadisiye karşısında ve Kufe&rsquo;ye yakın bir yerde, Mekke&rsquo;ye gitmek isteyen hacıların sağ tarafında bir k&ouml;yd&uuml;. Bkz: Yakut el-Hammuy, Mu&rsquo;cemu&rsquo;l-Buldan, c. 3, s. 33.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası: 950.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Selefi, M&uuml;rşidu&rsquo;l-Muhtar, c. 3, s. 156-157.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir&rsquo;in bu hadis hakkındaki izahı.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 2992.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Aynı hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;rnek olarak bkz: Ahmed Şakir, hadis numarası 2676, 3111; Meymeye baskısı, c. 3, s. 346 (Cabir b. Abdullah Ensari&rsquo;nin M&uuml;sned&rsquo;i).</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 1608.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Bu hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu Turab, İmam Ali b. Ebi Talib&rsquo;in lakaplarından biridir.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; M&uuml;slim b. el-Haccac, el-Camiu&rsquo;s-Sahih, Bulak baskısı, hicri 1290, c. 2, s. 236-237; Muhammed b. İsa el-Tirmizi, el-s&uuml;nen, el-Hind baskısı, hicri 1328, c. 4, s. 329-330.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab 33</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu hadisi &ouml;zetlemek i&ccedil;in biraz kısalttık. Hadisin tafsilatı i&ccedil;in bkz: Ahmed Şakir baskııs, hadis numarası 3062. Hatırlatmak gerekir ki, zikredilen hadis başka bir senedle de nakledilmektedir (bkz: Hadis numarası 3063) &Acirc;lim ş&acirc;rih her iki hadisi de sahih kabul etmektedir. Bkz: Bu hadislerin izahı.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahzab 33</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-M&uuml;sned, Meymene baskısı, c. 4, s. 107 (Vasile b. Eska&rsquo;nın m&uuml;snedi); yine bkz: c. 3, s. 286.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, c. 3, s. 259 (Enes b. Malik m&uuml;snedi). Yine bkz: c. 3, s. 286.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz: Seyyid Murtaza Askeri, Nakş-i Eimme der İhya-i Din, birinci baskı, Mecme-i İlmi-yi İslami, Tahran, 1992, c. 11, s. 66-67.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hazret-i Zehra (a) hadislerini Meymene baskısı c. 6, s. 282&rsquo;de g&ouml;rebilirsiniz.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 642. Bu hadis bazı k&uuml;&ccedil;&uuml;k farklılıklarla 102 ve 236. sayfalardaki senedde de aynen tekrar edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, hadis numarası 576. Bu hadis, Ahmed&rsquo;in oğlu Abdullah&rsquo;ın ilavelerindendir.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Hadisin haşiyesi.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Hacer Askalani (Ahmed b. Ali), Tehzibu&rsquo;t-Tehzib, Haydarabad, Hindistan, hicri 1325-1327, c. 10, s. 430.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmed Şakir baskısı, hadis numarası 7863. Yine bkz: 6406 ve 7392 numaralı hadisler.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ş&acirc;rihin bu hadise d&uuml;şt&uuml;ğ&uuml; not.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 1376. Bu muhteva bazı k&uuml;&ccedil;&uuml;k farklılıklarla 1377 numaralı hadisin metin ve senedinde tekrarlanmıştır.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: ş&acirc;rihin hadisin izahındaki notu.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir baskısı, hadis numarasın 1727.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Hadisin izahı.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu c&uuml;mleden olarak şu hadisler zikredilebilir: 1723, 1725, 1731 ve 7744. Diğer yerler i&ccedil;in bkz: el-Selefi, M&uuml;rşidu&rsquo;l-Muhtar, c. 1, s. 177.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Meymene baskısı, c. 3, s. 33. Yine c. 3, s. 31 ve 82 (83. sayfada ge&ccedil;en hadise bakıldığında Ali Peygamber&rsquo;in ayakkabısını tamirle meşguld&uuml;).</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Peygamber&rsquo;in c&uuml;mlesinin aslı ş&ouml;yledir: &ldquo;Veyhake ye&rsquo;bne S&uuml;meyye! Taktuluke&rsquo;l-fiete el-b&acirc;ğiyye&rdquo;</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 6499.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bunlardan bazıları şunlardır: 6500, 6926, 6927. Diğer yerler i&ccedil;in bkz: el-Selefi, M&uuml;rşidu&rsquo;l-Muhtar, c. 2, s. 39. Olayın ayrıntısı i&ccedil;in Muhammed b. Cerir el-Taberi&rsquo;nin Tarihu&rsquo;r-R&uuml;sul ve&rsquo;l-M&uuml;luk kitabına bakılabilir. Tahkik: Muhammed Ebu&rsquo;l-Fadl İbrahim, ikinci baskı, Daru&rsquo;l-Mearif, Mısır, 1971, c. 5, s. 37-42.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir, Şerh-i M&uuml;sned-i Ahmed, 9/209-210.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 648.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmed Şakir&rsquo;in hadisin izahındaki notları.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, hadis numarası 3781. İsrailoğullarının nakipleri hakkında bkz: el-Kur&rsquo;an el-Kerim, Maide (5) ayet 12.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir&rsquo;in bahis konusu hadisin izahında d&uuml;şt&uuml;ğ&uuml; notlar.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Meymene baskısı, c. 5, s. 101; yine Şemsuddin Muhammed el-Sefareyni, Şerhu Selasiyati Ahmed, birinci baskı, Dımeşk, hicri 1380, c. 1, s. 539.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: el-Selefi, M&uuml;rşidu&rsquo;l-Muhtar, c. 3, s. 380.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;rnek olarak: el-M&uuml;sned, Meymene baskısı, c. 5, s. 106.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ehl-i S&uuml;nnet &acirc;limlerin g&ouml;r&uuml;şleri hakkında bilgi i&ccedil;in bkz: el-Sefareyni, aynı kitap, c. 2, s. 540-544; yine Seyyid Murtaza Askeri, Nakş-i Eimme der İhya-yi Din, c. 11, s. 74-84.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; El-M&uuml;sned, Ahmed Şakir baskısı, hadis numarası 773.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, hadis numarası 645.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;nceki eser, hadis numarası 3571. M&uuml;sned&rsquo;de Mehdi&rsquo;nin inkılabına dair hadisler &ccedil;oktur. Bunlar arasında şu numaralı hadisler zikredilebilir: 3572, 3573, 4098, 4279. Bu hadislerin &ccedil;oğunun senedi sahih kabul edilmiştir.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bkz: Ahmed Şakir&rsquo;in aynı hadislerin izahına yazdığı notlar.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; O b&ouml;l&uuml;m&uuml;n başlığı ş&ouml;yledir: &ldquo;Fatımilere ve insanların bu hususta sahip olduğu akaide dair ve onun hakikati &uuml;zerindeki perdenin kaldırılması&rdquo;</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şii rical &acirc;limleri Asım&rsquo;ı alenen tadil etmemişlerse de onu sorgulamışlardır. İmamiye taifesinin b&uuml;y&uuml;ğ&uuml;, yani Şeyh Tusi, Tehzib ve İstibsar&rsquo;da ravi zincirinde Asım&rsquo;ın da bulunduğu iki hadis nakletmiştir. Daha fazla bilgi i&ccedil;in: el-Hoi, Mu&rsquo;cemu Ricali&rsquo;l-Hadis, c. 9, s. 178.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbn Haldun (Abdurrahman b. Muhammed), Mukaddime, Beyrut, M&uuml;essesetu&rsquo;l-Alemi li&rsquo;l-Matbuat, tarihsiz, s. 311-330 ve onun Muhammed Pervin Gunabadi tarafından Fars&ccedil;a terc&uuml;mesi, &uuml;&ccedil;&uuml;nc&uuml; baskı, Tahran, Bongah-i Terc&uuml;me ve Neşr-i Kitab, 1974-1975, s. 607-644.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&ouml;zkonusu kaide hakkında bilgi i&ccedil;in bkz: Cemaluddin Muhammed el-Kasımi, Kavaidu&rsquo;l-Tahdis, tahkik Muhammed Behcet el-Baytar, ikinci baskı, el-Kahire, Daru İhyai&rsquo;l-K&uuml;t&uuml;b el-Arabiyye, hicri 1380 / miladi 1961, s. 170-172.</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmed Şakir, Şerh-i M&uuml;sned-i Ahmed, c. 5, s. 197-198.</p>\n	</div>\n</div>','Ahmed’in Müsned’inde Şia’nın Yansımaları','','publish','closed','open','','ahmedin-musnedinde-sianin-yansimalari','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3343',0,'post','',0),(3344,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. Ali Naki Fakih&icirc;, Dr. Muhsin Şukufa Yekta, Ekrem Perend</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p style=\"margin-left:19.85pt;\">\n	Cinsel eğitim, eğitim alanındaki &ouml;nemli konulardan biridir. İnsanın şahsiyetinin nasıl şekil alacağı &uuml;zerinde &ouml;nemli bir role sahiptir ve insanın d&uuml;ş&uuml;ncelerini, duygularını ve davranışlarını etkiler. Bu konu &ouml;nemli olmakla birlikte, &ouml;zellikle de bizim &uuml;lkemizde bu alanda yapılmış kapsamlı ve uygun programlar yoktur. Gen&ccedil;lerin &ccedil;oğu cinsel bilgilere uygunsuz kaynaklardan ve yanlış y&ouml;ntemlerle ulaşmaktadırlar ve bu konu hakkında yeterli bilgiye sahip değillerdir. Batılı &uuml;lkelerde de &ccedil;eşitli cinsel eğitimlerin varlığıyla beraber, hen&uuml;z ergenlerden &ccedil;oğunun bu alanda gerekli bilgilere sahip olmadıkları g&ouml;r&uuml;lmektedir. Bu makalenin hedefi İslam k&uuml;lt&uuml;r&uuml;nde ve psikolojik araştırmalarda uygun cinsel eğitimlerin hedeflerinin, usullerinin, i&ccedil;eriklerinin, &uuml;sluplarının ve faydalarının incelenmesidir. Bu makalede İslami metinler ve psikolojik &ccedil;alışmaların ge&ccedil;mişi incelenerek cinsel eğitimlerin &ouml;nemi ve zarureti, uygun y&ouml;ntemleri ve kaynakları ve cinsel sapmaların &ouml;nlenmesi konuları incelenmiş ve sonda cinsel eğitimler hakkında sonu&ccedil; alınmaya &ccedil;alışılmıştır.</p>\n\n<p style=\"margin-left:19.85pt;\">\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Cinsel i&ccedil;g&uuml;d&uuml;ler ve gelişmesindeki etkenler, kız ve erkek &ccedil;ocuğun cinsel motivasyonu, rol&uuml; ve nasıl karşılanması gerektiği gibi konular, tarihi elimizde olan Yahudilik ve Hıristiyanlık gibi ilahi dinlerin izleyicileri arasında g&uuml;ndeme gelmiştir. Mevcut kaynaklara bakılarak cinsel eğitimle, &ouml;zellikle de buluğ &ccedil;ağındaki ergenlere nasıl eğitim verileceğiyle ilgili farklı bakış a&ccedil;ılarının ibraz edildiği s&ouml;ylenebilir. İnsanlar, onların başında da enbiya ve ulema, cinsel eğitime &ouml;nem vermiş, &ouml;zel b&ouml;l&uuml;mlerde &uuml;zerinde &ccedil;alışmışlardır (İsmail&icirc;, 1381).</p>\n\n<p>\n	Aynı şekilde Kuran&rsquo;da, hadiste ve ardından ahlak ve fıkıh kitaplarında, &ouml;zellikle nik&acirc;h konusunda, muhtelif d&ouml;nemlerde doğrudan veya dolaylı şekilde cinsel konular işlenmiştir. G&uuml;n&uuml;m&uuml;zde, Freud&rsquo;dan Young&rsquo;a, Adler&rsquo;e, Herney&rsquo;e, F&uuml;hrler&rsquo;e ve Frankl&rsquo;a kadar, psikologlar da cinsel konularla ilgili farklı konular ve g&ouml;r&uuml;şler ortaya atmışlardır (Fakih&icirc;, 1384).</p>\n\n<p>\n	<strong>Cinsel Eğitim ve &Ouml;nemi</strong></p>\n\n<p>\n	Her ergen, &uuml;remenin fizyolojisi ve anatomisiyle ilgili bazı noktaları &ouml;ğrenerek bir tutuma sahip olur. Bu tutum onun gelecekteki cinsel davranışını etkiler. &Uuml;remeyle ve cinsel konularla ilgili bilgilerin cinsel davranış ve buna karşı tutum g&ouml;z &ouml;n&uuml;nde bulundurularak hazırlanmış planlı programlar doğrultusunda &ouml;ğretilmesine cinsel eğitim<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> denir. İslam&icirc; bakış a&ccedil;ısına g&ouml;re cinsel eğitimin hedefi, cinsel konularla ilgili sağlıklı bir tutumun oluşturulması ve uygun bilgilerin anlatılmasıdır. Ayrıca ruhsal sağlık kazandıracak ve toplumsal uyumla sonu&ccedil;lanacak &ouml;ğretileri i&ccedil;ermeli ve toplumsal uyumsuzluk ve ahlaki bozuklukları en az seviyeye indirmelidir (a.e).</p>\n\n<p>\n	Ger&ccedil;ekte İslam&icirc; a&ccedil;ıdan cinsel eğitimin maksadı, kişinin buluğ yaşına geldiğinde cinsel konularda helal ve haramı birbirinden ayırabilmesini, karı-kocalık vazifeleri hakkında bilgi sahibi olmasını, başıboşluktan sakınmasını ve İslam&icirc; iffet kurallarını huy edinmesini sağlayacak şekilde eğitilmesidir.</p>\n\n<p>\n	Cinsel davranış ve motivasyon, i&ccedil;g&uuml;d&uuml;seldir ama &ccedil;evresel fakt&ouml;rlerin etkisi altında tamamen doğal kalmaz ve başka y&ouml;nlere kayar. Bu y&uuml;zden cinsel yaşamın gelişimini tamamlaması doğaya bırakılamaz ve doğru bi&ccedil;imde eğitilmesinden gaflet edilemez. Aksine istenilen hedeflere ulaşmak ve cinsel faaliyetlere y&ouml;n vermek i&ccedil;in &ccedil;alışmak gerekir. Doğru y&ouml;nlendirilmeyen ve belirli bir programın izlenmediği cinsel faaliyetler, beden ve ruh sağlığını tehlikeye atan sorunlar yaratır. Diğer taraftan &ccedil;ocuğun ergenlik ve gen&ccedil;lik yaşlarına kadar kendi haline bırakılması ve doğru eğitimin verilmemesi onu, insanın yaratılışının hedefi olan saadete ulaşmaktan alıkoyar. İmam Ali (a.s) edebe sahip olunmamasını ve doğru eğitimden mahrum olmayı b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin sebebi olarak g&ouml;rm&uuml;ş ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Edepsizlik ve sahih eğitimden mahrumiyet, her k&ouml;t&uuml;l&uuml;ğe sebep olur.&rdquo; (İbn-i Ebi&rsquo;l-Hadid, tarihsiz, s. 258)</p>\n\n<p>\n	Bu vasıfla ebeveynler, &ouml;ğretmenler ve &ccedil;ocuk bakıcıları, doğrudan ve dolaylı eğitimlerle, &ccedil;ocuklarda ve ergenlerde cinsel bilgilerin ve kontrol becerilerinin, doğal gelişimle beraber artacağı bir ortam oluşturmalıdırlar. B&ouml;ylece kendi istek ve iradeleriyle cinsel yanlışlardan ka&ccedil;ınabilmelidirler. Her d&ouml;nemde değerler ve din&icirc; kıstaslar &ouml;ğrenilirken ve kontrol becerileri geliştirilirken doğru ve k&acirc;mil şekilde cinsel konuların eğitimi, kişileri kurtuluşa ve bozulmadan sakınmaya y&ouml;nlendirir, toplumu ve gen&ccedil; nesli ruh sağlığına kavuşturur.</p>\n\n<p>\n	<strong>Psikolojik Araştırmalarda<br />\n	Cinsel Eğitimin Faydaları</strong></p>\n\n<p>\n	Huston, Martin ve Foulds&rsquo;a g&ouml;re (1990) cinsel eğitim seminerlerine ve programlarına katılan kişiler, ergen &ccedil;ocuklarıyla cinsel konuları daha rahat konuşabiliyorlar. Yine bu ebeveynler &ccedil;ocuklarına cinsel konularla ilgili okunacak uygun kitaplar temin ediyorlar (Caron ve meslektaşları, 1993). Adeloye&rsquo;nin araştırması (1991) &ccedil;oğu ebeveynin, &ccedil;ocuklarının cinsel eğitimle ilgili bir ders almasını onayladığını g&ouml;stermektedir. King, Parisi ve Odwyer&rsquo;in (1993) araştırmaları, hi&ccedil; cinsel eğitim almamış katılımcıların sadece y&uuml;zde 18&rsquo;inin, cinsel eğitim almış olanların ise y&uuml;zde 86, 5&rsquo;inin &ccedil;ocuklarıyla cinsel konular hakkında konuştuğunu g&ouml;stermektedir. Araştırmacılardan bazılarının dikkat &ccedil;eken sorularından biri şudur: Acaba gen&ccedil;lere bir d&ouml;nem cinsel eğitim verilmesinin onların gelecekte &ccedil;ocuklarıyla cinsel konular hakkında konuşma istekleri &uuml;zerinde bir etkisi olacak mı, olmayacak mı? &Ccedil;eşitli araştırmalar, bu eğitimlerin katılımcılar &uuml;zerinde uzun d&ouml;nemli etkisi olduğunu g&ouml;steriyor.</p>\n\n<p>\n	Genel olarak gen&ccedil;ler, cinsel eğitim kurlarında kendi değerlerini ve cinsel g&ouml;r&uuml;şlerini anlatabilir, fikir alışverişinde bulunabilirler (Rodriquez, 1989). Pillai ve Yates (1993), ergenlerde cinsel sapmaların ve hamileliğin &ouml;nlenmesi yolunda ilk adımın cinsel eğitim kurları olduğuna ve bu programların olumlu sonu&ccedil;lar yaratacağına inanıyor. Okullarda doğru cinsel eğitimin verilmesi, ergenlerin cinsel konularda sorumluluk duygusunun ve idrakinin artmasını sağlamaktadır (Menew ve meslektaşları, 1998). Genel olarak cinsel eğitim programları ergenlerin cinsel konular hakkında bilgisini sabırla artırıyor (Veiser ve Van-Bilsen, 1994). Cinsel eğitim programları daha ge&ccedil; cinsel ilişkiye başlamayı (Yorgensen, Pats ve Camp, 1993; Carbay, Bart , Leland ve Fotro, 1991; Zabin, Hersch, Smith, Street ve Hardy, 1986) ve eğitim alanlarda hamileliğin ve k&uuml;rtajın daha az g&ouml;r&uuml;lmesini sağlıyor (Vinest, Clairy ve Scholvictor, 1978; Williams, Achelys ve Norton, 1985).</p>\n\n<p>\n	Cinsel eğitimin tesirleri &uuml;zerinde &ccedil;alışan bir&ccedil;ok araştırmacı, cinsel eğitimin cinsel faaliyetleri, hamileliği ve k&uuml;rtajı azalttığı sonucuna varmışlardır (Dars, Chaiks-Darend, Maorin ve Viola, 1989; Daikas ve Costner, 1990; Edwards, Stinman, Arnold ve Hackanson, 1980; Howard, McCab, 1990; Nofstad, 1992; İsve&ccedil; Ulusal Kurulu, 1978; Schink, Belight, Gylcherst ve Brad, 1981; Turner, Corpita, Moon ve Hill, 1993).</p>\n\n<p>\n	Bazı araştırmaların sonucu, cinsel eğitimlere katılan kişilerin cinsel davranışlarında veya cinsel birliktelik sayılarında hi&ccedil; artışın g&ouml;r&uuml;lmediğini g&ouml;stermektedir (Anderson ve meslektaşları, 1990; Dawson, 1986; Freastberg, Moor ve Peterson, 1985; Cow, Sanstin ve Polk, 1992; Philiber ve Tatum, 1982; Pickidy- Wiess, Deiss-Louyang, Andrade, Paulus ve David, 1990; Spencer, 1978). Bir&ccedil;ok araştırma, cinsel eğitimin cinsel faaliyet d&uuml;zeyine etkisi olmadığını g&ouml;stermiştir (Baldwin, Whitely ve Baldwin, 1990; Berger, 1987; Bernard ve Schwartz, 1977; Blanchard, Naring, Micheud ve Dobowitz-Arber, 1993; Davidson ve Darling, 1986; DeFine Olivarius, Warm, Peterson, Crone ve Laing, 1992; Dignan, Denson, Enspaugh ve SeaMitch, 1985; Esan ve Zilmann, 1987; Herltz, 1993; Corbay, 1985; Riz ve Zimmerman, 1974; Sachundhavat, Lang Tungkam, Canato ve Cachaest, 1988; Seagall, DeClement, Dubain, Crasosky ve Saliba, 1995; Wiess, Rabinowitz ve Roxtal, 1992; Willant ve John, 1992; Yarber ve Anu, 1981.) Elbette az sayıda araştırma, cinsel eğitimin, eğitim alanların cinsel faaliyetlerini artırdığını da g&ouml;steriyor (Marsiglio ve Moot, 1986)</p>\n\n<p>\n	<strong>Cinsel Eğitimin Hedefleri</strong></p>\n\n<p>\n	Cinsel konular hakkındaki araştırmaların ge&ccedil;mişi incelendiğinde, bu alanda araştırma yapan araştırmacıların &ccedil;oğunun cinsel eğitimin aşağıdakilere benzer hedefleri olduğunu hatırlattığı g&ouml;r&uuml;lmektedir:</p>\n\n<p>\n	1- İstenmeyen hamileliklerin &ouml;nlenmesi.</p>\n\n<p>\n	2- Bulaşıcı cinsel hastalıkların azalması.</p>\n\n<p>\n	3- Bu alandaki yanlış bilgi oranının azaltılması.</p>\n\n<p>\n	4- Ergenlerin ve gen&ccedil;lerin cinsel konularda doğru kararlar almalarına yardım edilmesi.</p>\n\n<p>\n	5- Ergenlerin, kadının ve erkeğin toplumdaki rol&uuml; hakkında soru sormalarına ve d&uuml;ş&uuml;nmelerine yardım edilmesi.</p>\n\n<p>\n	6- Cinsel duyguların g&ouml;sterilebileceği ahlaki &ccedil;er&ccedil;evenin oluşturulması (Reeses, 1993)</p>\n\n<p>\n	Bu hedeflerin, cinsel eğitimin hedeflerinin k&uuml;&ccedil;&uuml;k bir par&ccedil;ası olduğu a&ccedil;ıktır. Cinsel kimliğin geliştirilmesi, cinsel ilişkilerin sağlıklı hale getirilmesi ve cinsel sapmaların &ouml;nlenmesi, cinsel eğitimin muhtelif toplumlardaki &ouml;nemli hedeflerindendir. Cinsel eğitimin Batı&rsquo;daki ge&ccedil;mişi, hedeflerinin daha da genişlediğini g&ouml;stermektedir. G&uuml;n&uuml;m&uuml;zde eğitim programlarının daha &ccedil;eşitli ve geniş &ccedil;aplı hedefleri vardır. Bazı araştırmacılar, cinsel eğitimlerin mahsul vermesi i&ccedil;in belirlenmiş hedefler ve kabul edilmiş y&ouml;ntemlerle, dakik ve yerinde m&uuml;dahalelerin lazım ve gerekli olduğunu s&ouml;ylemektedir(Mellanbi, Philips ve Trip, 1992).</p>\n\n<p>\n	<strong>Cinsel Eğitim Esasları</strong></p>\n\n<p>\n	Cinsel eğitim esaslarından kasıt, cinsel eğitimde riayet edilmesi gereken genel diyebileceğimiz kurallardır. Bu esaslar &ccedil;oğunlukla b&uuml;t&uuml;n yaş sınıflarında vardır (Fakih&icirc;, 1375). Burada bu kurallardan bazılarını İslam&rsquo;ın bakış a&ccedil;ısından inceleyeceğiz.</p>\n\n<p>\n	1- Cinsel i&ccedil;g&uuml;d&uuml;n&uuml;n doğal ve temiz bir şey olduğuna tevecc&uuml;h esası: Hadis metinlerinde bu ihtiyacın doğallığı, temizliği ve aşağılık olmadığı &uuml;zerinde durulmuştur. &Ouml;rneğin Peygamberimize (s.a.a) M&uuml;sl&uuml;manlardan bazılarının eşlerinden uzaklaştıkları ve ibadetle meşgul oldukları haberi ulaşınca, onları kınayarak ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Kadınlardan y&uuml;z&uuml;n&uuml;z&uuml; m&uuml; &ccedil;evirdiniz? Oysa ben (sizin Peygamberiniz olduğum halde) bu işe y&uuml;z &ccedil;evirmedim ve g&uuml;nd&uuml;z yemek yiyorum (her g&uuml;n oru&ccedil; tutmuyorum), gece de uyuyorum (b&uuml;t&uuml;n geceyi ibadetle ge&ccedil;irmiyorum)? &Ouml;yleyse kim benim s&uuml;nnetimden y&uuml;z &ccedil;evirirse benden değildir.&rdquo;</p>\n\n<p>\n	Bu m&uuml;nasebetle Allah Teala şu ayeti nazil etmiştir:</p>\n\n<p>\n	&ldquo;Ey inananlar, Allah&rsquo;ın size helal ettiği tertemiz şeyleri haram etmeyin kendinize ve aşırı gitmeyin. Ş&uuml;phe yok ki Allah, aşırı gidenleri sevmez.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) bu davranışı ve bununla ilgili ayet, kadın ve erkeğin birbirine meyletmesinin doğal ve iyi olduğunu g&ouml;stermektedir. İnsanın yemeye ve uyumaya olan meyli gibi kendiliğinden kınanmış değildir. Aksine insan, Allah&rsquo;ın yiyecek gibi nimetlerinden faydalandığı ve lezzet aldığı gibi doğal olarak cinsel i&ccedil;g&uuml;d&uuml;lerden de zevk almalı ve onu bastırmaktan ka&ccedil;ınmalıdır.</p>\n\n<p>\n	2- Cinsel ihtiya&ccedil;ların insanın y&uuml;ce ihtiya&ccedil;larıyla uyumuna tevecc&uuml;h: İslam&icirc; bakış a&ccedil;ısına g&ouml;re bir insanın cinsel ihtiyacı, sevmek, hoşlanmak, yakınlık ve duygusal bağ gibi diğer ihtiya&ccedil;larıyla i&ccedil; i&ccedil;edir. Bu y&uuml;zden bu ihtiya&ccedil;ların toplamını, hepsinin birlikte uyum i&ccedil;inde cinsel davranışa yansıdığı tek bir yapı olarak kabul etmek gerekir. İmam Rıza (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Eğer evlilik hakkında muhkem bir ayet ve Resulullah&rsquo;ın (s.a.a)izlenen bir s&uuml;nneti de olmasaydı, yine de zeminini Allah Teala&rsquo;nın doğal olarak insanlara yerleştirdiği yakınlara iyilik ve yabancılarla &uuml;nsiyet konusu, g&ouml;n&uuml;l sahibi ve doğru d&uuml;ş&uuml;nen akıllıların evlenmeye y&ouml;nelmesi ve koşması i&ccedil;in bir sebepti.&rdquo; Muhammed&icirc; Reyşehr&icirc;, 1376, s. 2248-2249)</p>\n\n<p>\n	Yine Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;İslam&rsquo;da, Allah katında izdiva&ccedil;tan daha sevgili ve daha aziz bir yapı yoktur.&rdquo; (Meclis&icirc;, 1413, s. 222).</p>\n\n<p>\n	Bu iki hadisten şu sonu&ccedil; &ccedil;ıkarılabilir: Cinsel ilişki doğaldır ve kınanmadığı gibi, aşağılık da değildir; aksine akıllıcadır.</p>\n\n<p>\n	3- Evliliğin &ouml;nemi: İnsanın ruhsal ve duygusal yapısı evlilikle ve bu doğal i&ccedil;g&uuml;d&uuml;n&uuml;n tatmin edilmesiyle huzura kavuşur ve Allah&rsquo;ın katında sevilen insan&icirc; ve duygusal ilişkilere, g&uuml;zel huylara sebep olur. Allah katında evliliğin akıllıca olması ve sevilmesi, evliliğin ve cinsel ilişkinin y&uuml;ce insan&icirc; &ouml;zelliklerle i&ccedil; i&ccedil;e olması ve insanın amelen bir&ccedil;ok ahlak&icirc; fazilete ve m&uuml;nasip toplumsal ilişkilere y&ouml;nelmesine ortam hazırlaması sebebiyledir.</p>\n\n<p>\n	4- Cinsel eğitimin eğitim d&uuml;zenine tabi olması: İslam a&ccedil;ısından cinsel eğitim, genel eğitim d&uuml;zeni kurallarına tabidir ve insanın tek&acirc;m&uuml;l&uuml; ve Allah&rsquo;a yakınlık hedefi yolunda eğitim ve &ouml;ğretimin genel hedeflerine ortam hazırlamalıdır. Bu y&uuml;zden hadis metinlerinde Allah&rsquo;a itaat ve m&uuml;minlerin dindarlığına yardımcı olan en iyi vesile olduğu ge&ccedil;mektedir. Resulullah (s.a.a), Hz. Ali (a.s) ve Hz. Fatıma (s.a) evlendikten sonra Hz. Ali&rsquo;ye (a.s) ş&ouml;yle sordu:</p>\n\n<p>\n	&ldquo;Eşini nasıl buldun?&rdquo; Hz. Ali (a.s) ş&ouml;yle buyurdu: &ldquo;Allah&rsquo;a itaatte en iyi yardımcıdır.&rdquo; (A.g.e., s. 117)</p>\n\n<p>\n	Evliliğe tevecc&uuml;h hususunda Resulullah (s.a.a) bek&acirc;r bir gen&ccedil; olan ashabından birine ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Ey Cuveybir! Keşke iffetini korumak i&ccedil;in evlenseydin. Bu durum senin dinine ve d&uuml;nyana da yardım ederdi.&rdquo; (A.g.e., s. 118; H&uuml;rr Amul&icirc;, 1398, s. 14)</p>\n\n<p>\n	5- Eğitim alanın değerinin korunması: Ergeni y&uuml;celterek kendi b&uuml;y&uuml;kl&uuml;ğ&uuml;n&uuml;n farkına varmasını sağlamak ve şahsiyetine hakareti &ouml;nleyerek onu aşağılamaktan şiddetle uzak durmak, bir i&ccedil; kontrol mekanizması şeklinde onun aşağılık ve sapkın şehvete dayanan isteklerinin &ouml;n&uuml;ne ge&ccedil;er. Emiru&rsquo;l-Muminin (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Y&uuml;ce bir nefse sahip olan kimseye, sapkın şehvet ve istekler aşağılık g&ouml;r&uuml;n&uuml;r.&rdquo; (Meclis&icirc;, 1413, s. 78).</p>\n\n<p>\n	Kastedilen, bir kimse izzeti ve değerliliği i&ccedil;selleştirirse ve y&uuml;ce olduğunu hissederse onda aşağılık ve uygunsuz meyillerin şekillenmeyeceğidir.</p>\n\n<p>\n	6- &Ouml;ğrencinin yaşına ve &ouml;zelliklerine uygun eğitimin verilmesi: Bilgilendirmelerde yaş ve ruhsal-duygusal durum g&ouml;z &ouml;n&uuml;nde bulundurularak doğrudan veya dolaylı y&ouml;ntemler kullanılmalıdır. &Ouml;rneğin &ccedil;ocukların buluğa girmekte olduğu ve cinselliğin bir miktar uyandığı d&ouml;nemde her iki y&ouml;ntem de kullanılmalıdır. Yerinde y&ouml;nlendirmelerle buluğun belirtileri ve g&ouml;stergeleri hakkında bilgilendirilmelidirler. B&ouml;ylece genellikle o d&ouml;nemde ortaya &ccedil;ıkan endişe ve ızdırap &ouml;nlenebilir, bunun doğal bir durum olduğunu anlamaları sağlanabilir. Yerinde y&ouml;nlendirmeler ergenin arkadaşlarına başvurma veya genellikle &ccedil;eşitli zararları olan kitapları okuma ihtiyacı duymamasını sağlar. Ergenlik &ouml;ncesinde ge&ccedil;irecekleri bedensel ve ruhsal değişimler, ortaya &ccedil;ıkacak yeni ve bilmedikleri belirtiler hakkında &ccedil;ocuklara bilgi vermek lazım ve gereklidir, belirsizliğe terk edilmemelidirler. Diğer taraftan kız &ccedil;ocukları, erkeklerden iki yıl kadar &ouml;nce buluğa girdiklerinden annelerin kızlarıyla ilgili vazifesi daha hassastır. Anne samimiyet ve sevgiyle yeni buluğa girmiş kızının yanında olmalı, her zaman onun bilgili kılavuzu ve sırlarının mahremi rol&uuml;n&uuml; yerine getirmelidir. Baba da ergen oğluyla ilgili aynı vazifeye sahiptir. Bu aşamaların hepsinde verilen bilgiler iffetle beraber olmalı ve gerekli inceliklere riayet edilmelidir ki &ccedil;ocuk ve ebeveyn arasındaki perdeler ortadan kalkmasın (Sadat, 1368).</p>\n\n<p>\n	7- Takva ile ihtiyacın temininin i&ccedil; i&ccedil;e olması: Takvalı olmak ve ilahi azaptan korkmak, b&uuml;t&uuml;n i&ccedil;g&uuml;d&uuml;ler gibi, cinsel i&ccedil;g&uuml;d&uuml;lerin de kontrol&uuml;nde &ouml;nemli bir rol oynar. İ&ccedil; ve dış duyularının d&uuml;menini ve y&ouml;nlendirilmesini akla ve şeriata teslim eden bir kimse, rahatlıkla (ihtiya&ccedil;larını temin i&ccedil;in yaptığı) se&ccedil;imleri sırasında doğru yolu se&ccedil;ebilir ve sarsıntılardan korunabilir. G&uuml;ndelik hayatında Allah&rsquo;ın s&ouml;zlerine ve davranışlarına şahit olduğuna inanan biri, b&uuml;t&uuml;n varlığıyla O&rsquo;nun rızasını kazanmaya &ccedil;alışacaktır (Sabit, 1379).</p>\n\n<p>\n	8- Kademeli eğitim: Eğitimin diğer alanları gibi cinsel eğitim de bir seferlik değildir ve zaman i&ccedil;erisinde kademeli olarak ve gelişim merhaleleri s&uuml;resince devam etmelidir. Kademe esasının uygulanması şu şekilde olur: Cinsel meselelerin geneline tevecc&uuml;hle gelişimin her merhalesinde gerekli eğitimler verilmeli, b&ouml;ylece muhtelif yaşlarda &ouml;ğretilecek her şey &ouml;ğretilmiş olmalıdır. Eğitim alanın b&uuml;t&uuml;n konuları tek seferde idrak etmesi beklenmemelidir. Her aşamanın gerektirdiği şekilde, yavaş yavaş konulardan bir kısmı &ouml;ğrenilmiş olmalıdır. Eğitim basit konulardan başlayıp devamında daha karmaşık konulara ge&ccedil;melidir. Bu sebeple rivayet metinlerinde her yaş merhalesi i&ccedil;in cinsel eğitim hedefini g&uuml;den muhtelif eğitimlerden bahsedilmiştir. Bu makalenin devamında bu alandaki bazı rivayetlere değinilmiştir.</p>\n\n<p>\n	Genel olarak İslami bakışta, diğer eğitim t&uuml;rlerinde olduğu gibi cinsel eğitimde de bazı noktalar dikkate alınmalıdır. Bu noktalar arasında denge, gelişim d&ouml;nemine uygun y&ouml;nlendirme, hay&acirc; eğitimi, cinsel sapmaların &ouml;nlenmesi ve davranışın ıslahı ve değiştirilmesi sayılabilir (Fakih&icirc;, 1385, s.360-362).</p>\n\n<p>\n	<strong>Cinsel Eğitim Programlarının İ&ccedil;eriği</strong></p>\n\n<p>\n	Cinsel eğitimde temel konulara dikkat edilmelidir. Campton&rsquo;a g&ouml;re (1989) eğitimciler, insanın cinsel meselelerini anlama y&ouml;n&uuml;nde anahtar kılavuz olabilecek bazı psikolojik g&ouml;r&uuml;şlerden faydalanabilirler. Cinsel eğitim bedenin gelişimi, cinsel davranışlar ve sağlıklı irtibat kurulması hakkında bilgiler verebilir. Cinsel eğitimin i&ccedil;eriği yaşla ve muhatabın değişim d&uuml;zeyiyle (Landrio, 1994) uyumlu olmalı; yine cinsel meselelerle ilgili eğitim programlarının i&ccedil;eriği, b&uuml;t&uuml;n katılımcılara uygun olacak şekilde olmalıdır (Viracon, 1994).</p>\n\n<p>\n	İnsanlar cinsel fizyoloji eğitimi aldıkları gibi, bununla ilgili psikolojik meselelerle de aşina olmalıdırlar (a.g.e.). Cinsel konular eğitimi &uuml;reme, soya&ccedil;ekim, t&uuml;rle ilgili biyokimya uygulamaları, t&uuml;rlerin anatomik farkları, &ccedil;ocukluktan yetişkinliğe psikolojik değişimler ve bunun davranış değişimi &uuml;zerindeki etkileri gibi konuları kapsamalıdır. Bununla beraber cinsel eğitim konuları i&ccedil;in biyolojik, psikolojik, etik ve k&uuml;lt&uuml;rel boyutları i&ccedil;erecek &ccedil;ok boyutlu bir &ouml;rnek dikkate alınmalıdır. B&ouml;ylece cinsel konular hakkında tutarlı, uygun ve yeterli bilgi i&ccedil;eren bir uygulama hazırlanmalıdır (Moglia, 1994).</p>\n\n<p>\n	Aile i&ccedil;i ilişki &ouml;rneklerinin ergenlere verilecek cinsel eğitim oranıyla arasında olması muhtemel irtibata &ouml;nemli bir tesiri vardır. Diğer bir deyişle ergen &ccedil;ocuklarıyla yakın ve dost&ccedil;a ilişkileri olan ebeveynler evde &ccedil;ok daha iyi cinsel eğitim verebilirler. Yine evlatlarına cinsel eğitimde en fazla m&uuml;dahalede bulunabilenler, sağlıklı ilişkileri olan ailelerdir (Baldwin ve Baranowski, 1990).</p>\n\n<p>\n	İslam&icirc; bakış a&ccedil;ısında buna ek olarak cinsel davranış ve eğilimlerde normal ve anormal olan değerlerin, sağlık, beden, ruh, toplum ve maneviyatın cinsel sapmalardan g&ouml;rd&uuml;ğ&uuml; zararlar, cinsel sapmalar karşısında kendini kontrol y&ouml;ntemleri, kız ve erkeğin iletişimiyle ilgili fıkıh h&uuml;k&uuml;mleri ve ergenlik ve gen&ccedil;lik d&ouml;nemlerinde her y&ouml;nden evliliğe hazırlanmaları &uuml;zerinde durulmuştur. Bu bakışa g&ouml;re tahrik edici eğitim programlarından sakınılması tavsiye ediliyor.</p>\n\n<p>\n	<strong>Cinsel Eğitim Y&ouml;ntemleri</strong></p>\n\n<p>\n	Ebeveynlerin &ccedil;ocukları &uuml;zerinde kullandıkları en yaygın eğitim y&ouml;ntemleri şunlardır:</p>\n\n<p>\n	1- Yeterli bilgilerin verildiği bilgilendirme y&ouml;ntemi.</p>\n\n<p>\n	2- Yeterli olmayan bilgilerin verildiği bilgilendirme y&ouml;ntemi (&Ouml;rneğin hayali, kısıtlayıcı veya anlaşılmaz).</p>\n\n<p>\n	3- Bilgilendirmeyen y&ouml;ntem (Soruların g&ouml;rmezden gelinmesi).</p>\n\n<p>\n	4- Ebeveynlerin eğitimi başka kaynakların (akrabalar, arkadaşlar, kitaplar veya kitle iletişim ara&ccedil;ları) &uuml;zerine attığı y&ouml;ntem.</p>\n\n<p>\n	Araştırmalar Batı &uuml;lkelerinde &ccedil;oğu ebeveynin yeterli bilgilerle bilgilendirme y&ouml;ntemini kullandıklarını ve &ccedil;oğu gencin de bu y&ouml;ntemi tercih ettiğini g&ouml;stermektedir. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki eğitim y&ouml;nteminin gelişim yaşına uygun, bilgilendirici, y&ouml;nlendirici ve sapmaları &ouml;nleyici nitelikte olması gerekiyor. Bununla beraber sorunların g&ouml;rmezden gelinmesinden, anlaşılmaz ve hayali bilgiler vermekten sakınılmalıdır. Ebeveynlerin doğru eğitim y&ouml;ntemlerini &ouml;ğrenerek &ccedil;ocuklarının cinsel eğitimini uhdelerine almaları daha iyi olur.</p>\n\n<p>\n	<strong>Cinsel Eğitimi Kimler Vermelidir?</strong></p>\n\n<p>\n	Cinsel konuların eğitimi evde veya okulda verilebilir. Eğer ev ve okul işbirliği ve dayanışma i&ccedil;inde olursa daha iyi ve daha hızlı sonu&ccedil; alınır. Bu eğitimler en az yan etkiye sahip olacak şekilde verilmelidir. Cinsel konuların hepsinin aynı tahrik edici d&uuml;zeyde olmadığı dikkate alınarak tahrik d&uuml;zeyi y&uuml;ksek olanlar dolaylı yoldan &ouml;ğretilmelidir. Eğitimde, eğitim alanın idrak ve anlayış d&uuml;zeyi dikkate alınmalıdır. Şer&rsquo;&icirc; emirler ve &ouml;ğretiler doğrudan, meraktan ve tahrikten kaynaklanan şeyler dolaylı &ouml;ğretilmelidir.</p>\n\n<p>\n	Kyman&rsquo;a g&ouml;re (1995), ebeveynler cinsel konuları kendi &ccedil;ocuklarına iki kesin farz &uuml;zerine &ouml;ğretmelidirler:</p>\n\n<p>\n	1- Ebeveynler aynı iyi ve mahir bir eğitmen gibi cinsel konular hakkında yeterli bilgiye sahiptirler.</p>\n\n<p>\n	2- &Ccedil;ocuklara cinsel konularda eğitim verilmesi kararı, ebeveynin kendi ihtiyarındadır.</p>\n\n<p>\n	&Ccedil;ocuklarına cinsel eğitimi kendileri verme kararında olmayan veya &ccedil;ocuklarının okullarda cinsel konularda eğitim almasını istemeyen aileler, genellikle bu eğitimin &ccedil;ocuklarının cinsel konularda serbestliğini artıracağından korkmaktadır (Adeloye, 1991). Reis ve Seidl (1989), m&uuml;d&uuml;rlerin ve eğitmenlerin resmi cinsel eğitim programlarının icrasında en b&uuml;y&uuml;k engel olarak ebeveynleri g&ouml;rd&uuml;klerini ve ebeveynlerin genellikle &ccedil;ocuklarıyla cinsel konuları konuşurken rahatsızlık duyduklarını hissettiklerini s&ouml;yl&uuml;yorlar.</p>\n\n<p>\n	<strong>&Ccedil;ocukluk D&ouml;neminde Cinsel Eğitim</strong></p>\n\n<p>\n	Cinsel eğitim ve cinsiyet rol&uuml;, &ccedil;ocukların bu yolla bir k&uuml;lt&uuml;rde kadına ve erkeğe bi&ccedil;ilen değerlerle, g&ouml;r&uuml;şlerle, motivasyonlarla ve davranışlarla tanışması durumu i&ccedil;in kullanılır. Hedefi de &ccedil;ocukların &ouml;zel cinsiyet rollerini yerine getirebilmeleri i&ccedil;in eğitilmeleridir. B&ouml;yle bir s&uuml;re&ccedil;te &ccedil;ocuk, cinsel davranış rol&uuml; gibi sınıflandırılmış davranış modellerine ve cinsiyet rol&uuml; kabul&uuml;ne tevecc&uuml;h eder (Havza ve &uuml;niversite, 1372). Araştırmalar, &ccedil;ocukluk d&ouml;neminde cinsel &ouml;ğrenme tecr&uuml;belerinin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml;ne anne ve babanın m&uuml;dahil olmadığını g&ouml;steriyor ama ebeveynin, &ccedil;ocuğun cinsiyetine uygun ve bilin&ccedil;li yaklaşımı olduk&ccedil;a etkilidir. Mesela ailelerde erkek &ccedil;ocuklarına, kız &ccedil;ocuklarına g&ouml;re daha sert davranılması (Caplan ve Sadoc, 1379), cinsiyetlerine g&ouml;re kız &ccedil;ocuklarına kızlara uygun, erkek &ccedil;ocuklarına erkeklere uygun kıyafetlerin giydirilmesi veya kızlara ve erkeklere kendilerine uygun d&uuml;şen davranışların hatırlatılmasına &ouml;nem verilmesi gibi konular, &ccedil;oğunlukla ailedeki en &ouml;nemli eğitim adapları arasında sayılıyor (Ahmed&icirc;, 1373).</p>\n\n<p>\n	Bazıları cinsel eğitimin buluğ d&ouml;nemine mahsus olduğuna inansa da araştırmalar cinselliğe ve bununla ilgili konulara ilgi duymanın &ccedil;ocukluktan başladığını g&ouml;steriyor. Serben, cinsel eğitimin &ccedil;ocukluk yıllarının başlarından itibaren verilmesi gerektiğini g&ouml;steren kapsamlı araştırmalar yapmıştır. Buluğ yaşlarında ergenler i&ccedil;in cinsel meseleler gizemli değildir ve faydalı bilgilere daha az ihtiya&ccedil; duyarlar. &Ccedil;&uuml;nk&uuml; ergenler, &ouml;nceki yıllarda muhtelif yollardan cinsel bilgiler edinmişlerdir.</p>\n\n<p>\n	İslam&rsquo;a g&ouml;re buluğ d&ouml;neminin cinsel eğitimin başladığı d&ouml;nem değil, hidayet ve kontrol&uuml;n arttığı d&ouml;nem olduğuna dikkat edilmelidir. Bu y&uuml;zden bu konuya &ccedil;ocukluk yaşlarından itibaren ilgi g&ouml;sterilmelidir. Bu eğitimin ertelenmesi, doğal gelişimden sapmaya neden olabilir (Marfavi, 1379)</p>\n\n<p>\n	<strong>&Ccedil;ocukluk D&ouml;neminde Cinsel Eğitim Stratejileri</strong></p>\n\n<p>\n	Cinsel eğitim alanında din&icirc; ve psikolojik metinlerde bazı stratejiler sunulmuştur. En &ouml;nemlilerine değinelim:</p>\n\n<p>\n	1- &Ccedil;ocuğun yaşına uygun bilgilerin verilmesi: İnsanın davranışları, &ccedil;ocukluk d&ouml;nemindeki d&uuml;ş&uuml;ncelerinden, meyillerinden ve isteklerinden etkilenir. Bir &ccedil;ocuk cinsel konular hakkında doğru d&uuml;ş&uuml;ncelere sahip olursa kesinlikle yaşamının sonraki d&ouml;nemlerinde insanlığın y&uuml;ce hedefleriyle uyumlu davranışlara sahip olacaktır. Bu y&uuml;zden kız ve erkekle ilgili cinsel bilgiler ve her birinden davranışlarında, oyunlarında kıyafetlerinde ve benzerlerinde g&ouml;stermeleri beklenenler, uygun y&ouml;ntemlerle onlara intikal ettirilmelidir. Daha k&uuml;&ccedil;&uuml;k yaşlarda cinsel konulara girilmemeli ve &ccedil;ocuğun meraklı ve aktif zihni, cinsel konularla ilgili d&uuml;ş&uuml;nceler ve uyarıcılarla bulandırılmamalıdır. Bununla birlikte &ccedil;ocuk cinsel buluğa yaklaştığında ve cinsel konulara karşı idrak ve anlayışa ulaştığında, o idrak d&uuml;zeyine g&ouml;re cinsel konular işlenmelidir (Sabit, 1381).</p>\n\n<p>\n	2- &Ccedil;ocuğun cinsellikle ilgili sorularına uygun cevaplar: &Ccedil;ocukların genellikle buluğdan &ouml;nceki d&ouml;nemde doğrudan veya dolaylı olarak cinsel konular hakkında soruları vardır. Bazı anne ve babalar, &uuml;zerini &ouml;rtmek amacıyla &ccedil;ocuklarına cevap vermekten ka&ccedil;ınır ve &ldquo;b&uuml;y&uuml;y&uuml;nce anlarsın&rdquo; benzeri ibarelerle &ccedil;ocukları sustururlar. Bazı ebeveynler cevap verirler ama doğru olmayan cevaplar verirler ve &ccedil;oğunlukla da &ccedil;ocuk bunu anlar. Bu iki y&ouml;ntem de doğru değildir. Zira soru soran ve kendisine rehberlik edilmeyen &ccedil;ocuk, başkaları tarafından saptırılabilir. Ne mutlu ki bu sorular nispeten basittir ve rahatlıkla uygun cevaplar verilebilir.</p>\n\n<p>\n	Cevap, &ccedil;ocuğun anlayabileceği d&uuml;zeyde olmalıdır. Sapmasına yol a&ccedil;acak k&ouml;t&uuml; &ouml;ğretiler i&ccedil;ermemeleridir. Cevaplar doğru, evhamdan uzak, ikna edici, saygınlığı bozmayacak, &ccedil;ocuk ve ebeveyn arasındaki hay&acirc; perdesini koruyacak şekilde olmalıdır. Aynı şekilde soruyu soranda cinsel sorulara karşı nefret ve isteksizlik oluşturmamalıdır. Cinsel soru sorana, cinsel konulara karşı hassasiyet g&ouml;stermemesi i&ccedil;in doğal davranmak da &ouml;nemlidir. &Ccedil;ocukların sorularını cevaplarken en az d&uuml;zeyle yetinmek, genel konuşmak, eğitimcinin manevi ruhiyesini takviye ederek konuları anlatmak, cevap i&ccedil;in uygun ortamı hazırlamak ve din&icirc; kavramlar, diğer &ouml;nemli noktalardır (a.g.e.).</p>\n\n<p>\n	3- Dolaylı eğitim: &Ccedil;ocukluk d&ouml;neminde dolaylı eğitim, doğrudan eğitimden daha uygun ve daha etkilidir. &Ouml;rnek verelim:</p>\n\n<p>\n	a) Evde hayvan beslemek: &Ccedil;ocuklar, hayvanların hamile olduğunu ve yavrularını g&ouml;rerek veya işiterek bazı cevaplar alırlar ya da daha iyi idrak etmeleri i&ccedil;in ortam oluşur.</p>\n\n<p>\n	b) Bitki ve &ccedil;i&ccedil;ek yetiştirmek: Tohum ekmek, bitki ve &ccedil;i&ccedil;ek yetiştirmek, onların gelişimi &ccedil;ocuklar i&ccedil;in benzer ve m&uuml;nasip bir derstir.</p>\n\n<p>\n	c) Hik&acirc;ye anlatmak: İnsanların ve hayvanların hayatlarıyla ilgili hik&acirc;yeler anlatmak, &ccedil;ocukların bazı sorularını cevaplayacak değerli noktalar i&ccedil;erebilir.</p>\n\n<p>\n	d) &Ccedil;ocukların, doğal bir durum olan yeni bebeklerin d&uuml;nyaya gelmesine dikkatlerinin &ccedil;ekilmesi, bazı sorularına cevap olabilir (a.g.e.).</p>\n\n<p>\n	4- Kız ve erkek ilişkilerinin sınırlarıyla ilgili eğitim: &Ccedil;ocukların ilişkileri, ebeveynlerin dolaylı g&ouml;zetimi altında olmalıdır. Zira bazen bu ilişkilerde aynı cinse temay&uuml;l edilebilmektedir. Ebeveynlerin kontrol&uuml; dışında birbirlerinden cinsel haz almaya &ccedil;alışabilirler. Bu y&uuml;zden arkadaşların ve g&ouml;r&uuml;ş&uuml;len kimselerin &ccedil;ocuklarıyla ilgili yeterli bilgiye sahip olunmalıdır. Hatta aile i&ccedil;inde kız ve erkek kardeşlerin ilişkileri yeterli d&uuml;zeyde kontrol edilmelidir. Mahrem olmak her ne kadar sınırlılığı azaltsa da cinsel meyli ortadan kaldırmamaktadır. &Ouml;yleyse kontrol g&ouml;rmezden gelinemez (Sadat, 1368). &Ccedil;ocukların ergenlerle ilişkileri de kontrol edilmelidir. Tecr&uuml;beler, &ccedil;ocukların bu yaşlarda gerekli akıl gelişimine sahip olmadıkları i&ccedil;in, buluğ &ccedil;ağının değişimleri etkisinde kalan ergenlerin suistimaline maruz kalabileceklerini veya o gelişim aşamasında kendileri i&ccedil;in zararlı olabilecek konularla aşina olabileceklerini g&ouml;stermiştir.</p>\n\n<p>\n	5- Erken ergenliğin &ouml;nlenmesi: Erken ergenliğin sebepleri arasında hormonlar, &ccedil;evre etkeni, sinirsel hastalıklar, beyin hastalıkları, doğal etkenler sayılabilir (Schamille, 1371). Erken cinsel uyarılar (m&uuml;stehcen filmlerin izlenmesi gibi), kontrols&uuml;z kız ve erkek ilişkileri ve benzerlerinin &ccedil;ocuklar i&ccedil;in k&ouml;t&uuml; sonu&ccedil;ları olabilir. Zina veya eşcinsellik gibi sapkın amellere &ccedil;ekilebilir, kız ve erkek kardeşleri veya diğerlerini iğfale yeltenebilir ya da mast&uuml;rbasyona m&uuml;ptela olabilirler (Emin&icirc;, 1368).</p>\n\n<p>\n	Genel olarak &ccedil;ocuğun &ccedil;evresi iffetin gelişebileceği bir ortam olmalıdır. &Ccedil;ocukların cinsel eğilimleri, zamanında uyanacak ve &ccedil;abuk tahrik olmayacak şekilde eğitilmelidir. İslam, cinsel i&ccedil;g&uuml;d&uuml;lerin erken uyanması yoluyla oluşabilecek sapkınlıkları &ouml;nlemek i&ccedil;in bir&ccedil;ok tavsiyelerde bulunmuştur. Mesela:</p>\n\n<p>\n	a) Anne-babanın cinsel ilişkisi sırasında &ccedil;ocuğun olmaması: İslam&icirc; emirlerde, aile ortamının &ccedil;ocukların yersiz uyaranlardan uzak kalacağı şekilde d&uuml;zenlenmesi konusu &ouml;nemlidir. Eğer aile ortamı huzurlu olursa &ccedil;ocukların yeteneklerinin gelişmesi, iyi meyveler vermesi ve ahlaki faziletler edinmeleri &uuml;zerinde etkili olur. İslam erken ergenliği &ouml;nlemek i&ccedil;in &ouml;zel zamanlarda &ccedil;ocukların, ebeveynlerinin yanında olmamalarını emretmiştir.</p>\n\n<p>\n	b) &Ccedil;ocukları &ouml;pmenin ve okşamanın sınırı: İslam &ouml;ğretilerinde ebeveynlerin &ccedil;ocuklarına sevgi g&ouml;stermeleri &uuml;zerinde &ccedil;ok durulmuştur. Nitekim Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuklarınızı &ccedil;ok &ouml;p&uuml;n ve her &ouml;p&uuml;c&uuml;kle cennette bir derece edindiğinizi bilin.&rdquo; (Meşkin&icirc;, 1377).</p>\n\n<p>\n	İslam bu sevgiyi gerekli g&ouml;r&uuml;yor ama sapkınlıkların ortaya &ccedil;ıkmasını &ouml;nlemek i&ccedil;in bazı emirler veriyor. Mesela &ccedil;ocukları &ouml;pmenin, onlara sarılıp okşamanın bir sınırı olduğu ve ifrata ve tefrite d&uuml;ş&uuml;lmemesi gerektiği &uuml;zerinde durulmuştur. Yine yabancı insanların bebeklere sevgilerini g&ouml;stermek i&ccedil;in okşayıp &ouml;pmemeleri gerekmektedir. Zira bu, buluğa girmeden yıllar &ouml;nce &ccedil;ocuğun cinsel olarak uyarılmasına sebep olabilir. Resulullah (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Altı yaşındaki kız &ccedil;ocuğunu, erkek &ccedil;ocuğu &ouml;pmemelidir. Aynı şekilde kadınlar yedi yaşını ge&ccedil;en erkek &ccedil;ocuklarını &ouml;pmekten ka&ccedil;ınmalıdırlar.&rdquo; Tabers&icirc;, s. 115).</p>\n\n<p>\n	Emiru&rsquo;l-Muminin (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bir kız &ccedil;ocuğu altı yaşına geldiğinde namahremin onu &ouml;pmeye ve kucağına almaya hakkı yoktur.&rdquo; (a.g.e.)</p>\n\n<p>\n	c) &Ccedil;ocukların yatakları: Şeriatın cinsel uyarıları &ouml;nlemek i&ccedil;in &uuml;zerinde durduğu y&ouml;ntemlerden biri de &ccedil;ocuklarının yataklarının ayrılmasıdır. Belirlenmiş olan yaş aralığı yedi ila ondur. Resulullah (s.a.a) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;&Ccedil;ocuklarınız yedi yaşına geldiğinde yataklarını ayırın.&rdquo; (H&uuml;rr Amul&icirc;, h.k. 1389, s. 28)</p>\n\n<p>\n	Başka bir hadiste de ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;On yaşında kızlar kızlarla, erkekler de erkeklerle yatmasınlar.&rdquo; (Ebu &Acirc;şık, 2001, s. 112)</p>\n\n<p>\n	Bu anlatıma g&ouml;re &ccedil;ocuğun yatağının ebeveyninden ve diğer &ccedil;ocuklarınkinden ayrılması gereklidir. Zira b&ouml;ylece &ccedil;ocuğun cinsel tahriki &ouml;nlenir.</p>\n\n<p>\n	Ergenlik D&ouml;neminde Kız ve Erkeğin Sağlıklı İlişki i&ccedil;in Eğitilmesi</p>\n\n<p>\n	Ergen ve gen&ccedil; kızların ve erkeklerin ilişkileri g&uuml;n&uuml;m&uuml;z&uuml;n &uuml;zerinde &ccedil;alışılması gereken toplumsal ve k&uuml;lt&uuml;rel &ouml;nemli konularından biridir. Bu alanda konuşmanın zarureti aşağıdaki araştırmayla a&ccedil;ığa &ccedil;ıkıyor.</p>\n\n<p>\n	Araştırmacılardan birinin hazırladığı istatistiklere g&ouml;re Tahran&rsquo;ın beşinci b&ouml;lgesindeki liselerde 16-19 yaş arası kızların ve erkeklerin %54.2&rsquo;si, şimdiye dek karşı cinsten en az birisiyle arkadaşlık yaptıklarını s&ouml;ylemiştir. Bu konu, istatistiğe katılanların %95&rsquo;inin M&uuml;sl&uuml;man ve %86&rsquo;sının namaz kılıyor olması a&ccedil;ısından &ouml;nemlidir. Namaza bağlılık dereceleri farklı olmasına rağmen her hal&uuml;k&acirc;rda bu istatistik, namaz kılan gen&ccedil;lerin yarıdan fazlası arasında kız ve erkek ilişkisinin yaygın olduğunu g&ouml;steriyor (Talebeler, 1378). Bu konuyla ilgili aşağıdaki temel konular hakkında ergenlere eğitim verilmesi gereklidir:</p>\n\n<p>\n	1- Kız ve erkek arasındaki &ccedil;ekim insanlığın doğasından kaynaklanmaktadır. Sevgiye ve sevilmeye eğilim, cinsel i&ccedil;g&uuml;d&uuml;, g&uuml;zellik ve muhabbet bu &ccedil;ekimin doğal alanları arasındadır. Kızların ve erkeklerin bu doğal alanları veya mutluluğa, iyiliklere, faziletlere ve değerlere eğilimleri gibi diğer doğal ortamlarla uyumlu olursa bu, onlara gelişim ve tek&acirc;m&uuml;l alanı sağlayacaktır. Diğer bir deyişle fıtr&icirc; eğilimlerinin hepsinin eğitilmesi ve uygulamaya d&ouml;k&uuml;lmesi, ruh sağlıklarının artmasını sağlayacaktır. Bu gelişim tek taraflı olduğunda, o alanlardan sadece birinde g&ouml;r&uuml;ld&uuml;ğ&uuml;nde ise ruhsal bozukluğu, ahlaki fesatları, ailevi ve toplumsal sorunları ardından getirecektir.</p>\n\n<p>\n	2- Kız ve erkek ilişkilerinin sağlıklı ve sağlıksız olmasının &ouml;l&ccedil;&uuml;s&uuml;, ilişkilerinin doğal ve fıtr&icirc; eğilimleriyle uyumlu veya uyumsuz olmasıdır.</p>\n\n<p>\n	3- Kızın ve erkeğin, ilişkilerin doğal ve fıtr&icirc; esaslarına, kendi eğilimlerine ve davranışlarına aşina olması gerekir. B&ouml;ylece ilişkileri bu esaslara uygun olmadığında i&ccedil;sel kontrolleriyle şahsiyetlerine, izzetlerine ve mutluluklarına zarar verecek şeylerden ka&ccedil;ınabilirler.</p>\n\n<p>\n	<strong>Kız ve Erkek İrtibatına<br />\n	Kuran&rsquo;ın Bakışı</strong></p>\n\n<p>\n	<strong>a) S&ouml;zl&uuml; İrtibat</strong></p>\n\n<p>\n	Kız ve erkeğin s&ouml;zl&uuml; irtibatına &ouml;rnek olarak Kasas suresi 25. ayeti verebiliriz. Bu ayette Hz. Musa (a.s) ve Şuayb&rsquo;ın kızlarından bahsedilmektedir:</p>\n\n<p>\n	&ldquo;Derken o iki kadının biri, utanarak ona geldi de babam dedi, hayvanlarımızı suladığından dolayı seni m&uuml;k&acirc;fatlandırmak i&ccedil;in &ccedil;ağırıyor.&rdquo;</p>\n\n<p>\n	Ayette kullanılan &ldquo;istihya&rdquo; kelimesi, hay&acirc; ile beraber olan bir konuşmayı ve g&ouml;r&uuml;şmeyi anlatmaktadır. Yani kız ve erkek ilişkilerinde hay&acirc; korunmalıdır. Bu hay&acirc;, kişinin k&ouml;t&uuml; işlerle uğraşmasına veya denetimsiz davranışlarda bulunmasına izin vermeyen kendini kontrold&uuml;r.</p>\n\n<p>\n	<strong>b) G&ouml;z İrtibatı</strong></p>\n\n<p>\n	G&ouml;zle kurulan irtibatlar da bakakalmama ve bakışı s&uuml;rd&uuml;rmeme şartına bağlıdır. Başka t&uuml;rl&uuml; ifade edecek olursak şehvetle bakılmamalıdır. Şehit Mutahhar&icirc;&rsquo;nin tabiriyle (1353) bakakalmaktan kasıt g&ouml;zlerini dikmek, karşı cinsi s&uuml;zmektir; y&uuml;ce ve başlangı&ccedil; yapma anlamında bir bakış değil. Yani bakış s&ouml;ze başlamanın, y&uuml;z y&uuml;ze gelmenin mukaddimesi olmalıdır.</p>\n\n<p>\n	Nur suresinin 30. ayetinde &ldquo;M&uuml;min erkeklere s&ouml;yle g&ouml;zlerini (haramdan) sakınsınlar.&rdquo; ve &ldquo;M&uuml;min kadınlara da s&ouml;yle g&ouml;zlerini (haramdan) sakınsınlar.&rdquo; ayetinde kasıt şehvetli bakışın terk edilmesidir. Bu ayetin n&uuml;zul sebebinde ş&ouml;yle ge&ccedil;er: Bir g&uuml;n bir gen&ccedil;, Medine sokaklarında bir kadınla karşılaştı. O zamanki kadınlar &ouml;rt&uuml;lerini kulaklarının arkasına atıyorlardı ve boyunlarının bir kısmı g&ouml;r&uuml;l&uuml;yordu. Gen&ccedil;, Ben&icirc; falan sokağına girene dek kadına baktı. Kadından g&ouml;z&uuml;n&uuml; ayıramayan gencin suratı, duvardan dışarı &ccedil;ıkmış bir kemiğe isabet etti ve y&uuml;z&uuml; kanadı. Yolunun &uuml;zerinde Resulullah&rsquo;ın (s.a.a) yanına vardı. Peygamber ona ne olduğunu sordu, o da olayı ona anlattı. Sonra Cebrail bu ayeti indirdi (Allame Tabataba&icirc;, 1360, s. 116).</p>\n\n<p>\n	<strong>c) İşbirliği İrtibatı</strong></p>\n\n<p>\n	Karşı cinsle işbirliği ve yardımlaşma, Hz. Musa (a.s) ve Şuayb&rsquo;ın kızlarıyla ilgili ayetlere g&ouml;re caizdir.</p>\n\n<p>\n	&ldquo;İyilik etmek ve k&ouml;t&uuml;l&uuml;kten sakınmak hususunda birbirinize yardım edin&rdquo; (Maide/2)</p>\n\n<p>\n	ayetinin kız ve erkeklerin birbirine yardımını da kapsayan genel bir anlamı vardır. Bu da karşı cinsle işbirliği yapmanın caiz olduğunun delilidir.</p>\n\n<p>\n	<strong>d) Duygusal İrtibat</strong></p>\n\n<p>\n	Kızın ve erkeğin irtibatı sonucu onların ikisinde veya sadece birinde ortaya &ccedil;ıkan evlilik eğilimi reddedilmemiştir. Elbette marazi bir eğilim, yani denetimsiz bir cinsel davranış eğilimi caiz değildir. Delili de kadınların tahrik edici konuşması karşısında inen &ldquo;G&ouml;nl&uuml;nde bir hastalık olan &uuml;mide d&uuml;şer&rdquo; ayetidir. (Ahzap/32).</p>\n\n<p>\n	<strong>e)Tahrik Edici İrtibat</strong></p>\n\n<p>\n	Kız, erkek, kadın ve erkek ilişkilerinde sesli, duygusal ve davranışsal t&uuml;rlerde şehvet uyandıran tahrik unsurları olmamalıdır. Kuran&rsquo;da, Ahzap suresi 32. ayette ş&ouml;yle buyrulmaktadır:</p>\n\n<p>\n	&ldquo;Ey Peygamberin eşleri, siz, &ouml;b&uuml;r kadınlardan birine benzemezsiniz; &ccedil;ekiniyorsanız s&ouml;z&uuml; yumuşak bir tarzda s&ouml;ylemeyin.&rdquo;</p>\n\n<p>\n	<strong>Aile Kurmak i&ccedil;in<br />\n	Ruhen Hazırlık Yapmak</strong></p>\n\n<p>\n	Gen&ccedil;lerde evliliğe karşı olumlu bakışın kuvvetlenmesi i&ccedil;in ruhen buna hazır hale getirilmelidirler. Bu, ailenin ve okulun vazifesidir. Ortaokul ve orta&ouml;ğretim d&ouml;nemlerinde ev idaresi, &ccedil;ocuk yetiştirme ve fıkıh gibi derslerin verilmesi faydalı olacaktır (Şeriatmedar&icirc;, 1371).</p>\n\n<p>\n	Ergen, lezzet, huzur, iffetin korunması, imanın kuvvetlendirilmesi, neslin bekası ve salih bir neslin yetişmesi gibi hedefler i&ccedil;in, &ouml;l&ccedil;&uuml;l&uuml; bir evlilik i&ccedil;in hazır olmalıdır. İmam Sadık (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	Bir g&uuml;n Resulullah (s.a.a) minbere &ccedil;ıktı ve Allah&rsquo;a hamd ve senadan sonra ş&ouml;yle buyurdu: &ldquo;Ey insanlar! Cebrail, ilahi derg&acirc;htan yanıma gelerek ş&ouml;yle dedi: Bakire kızlar meyve gibidirler; yetiştiğinde toplanmazlarsa g&uuml;neş ışığı onları &ccedil;&uuml;r&uuml;t&uuml;r ve r&uuml;zg&acirc;r dağıtır. Kız &ccedil;ocukları buluğa erdiklerinde ve kadınlar gibi cinsel eğilimler hissettiklerinde kocadan başka devaları yoktur. Eğer evlenmezlerse fesattan &acirc;m&acirc;nda değillerdir. Zira onlar beşerdir ve beşer hatadan korunmuş değildir.&rdquo; (Ferid Tenkaben&icirc;, 1375, s. 182).</p>\n\n<p>\n	Ergenlik d&ouml;neminde evliliğin şartları ve eş se&ccedil;me &ouml;l&ccedil;&uuml;leri hakkında konuşulmalıdır. Kişi beden ve fikir a&ccedil;ısından geliştiğinde, buluğa erdiğinde, duygusal ve toplumsal olgunluğa kavuştuğunda evlenmesi i&ccedil;in teşvik edilmelidir. Kişilerin bedensel ve cinsel buluğları, toplumsal ve akl&icirc; buluğlarından daha &ouml;nce olsa da evlilik i&ccedil;in duygusal ve toplumsal olgunluk gereklidir (Seccad&icirc;, 1379). Bu sebeple Stone en iyi evlilik yaşının ruhsal ve toplumsal buluğ ger&ccedil;ekleştiği zaman olduğuna inanıyor. Eş se&ccedil;iminin en belirgin &ouml;l&ccedil;&uuml;leri hadislerde de &uuml;zerinde durulan denklik, k&uuml;lt&uuml;r, din ve inan&ccedil; benzerlikleri ile ruh ve duygu uyumudur. Ruhsal liyakat de eş se&ccedil;imi &ouml;l&ccedil;&uuml;tlerindendir. Ruhsal liyakatten kasıt ruhsal buluğ ve gelişimdir. Akıl yetileri, yaratılış ve huy a&ccedil;ılarından kemale ulaşan ve en zor vaziyetlerde evlilikteki uyumlarını koruyabilecek kişiler vardır. Kendilerine has yaratılış ve huyları olan, d&uuml;ş&uuml;nsel gelişimini tamamlamadığı i&ccedil;in bir&ccedil;ok vaziyette uyumlarını koruyamayan kişiler de vardır (Stone ve Stone, 1379).</p>\n\n<p>\n	Gen&ccedil;ler eş se&ccedil;iminde yeterli dikkati g&ouml;stermeli, birbirlerinin yapabileceklerini, isteklerini ve ihtiya&ccedil;larını &ouml;ğrenmeli, eşinin ve kendisinin haklarını bilmelidirler. G&uuml;zel konuşma, iyi dinleme, dil ve amel ile muhabbeti g&ouml;sterme, eşin değerini g&ouml;stererek ve onu y&uuml;celterek karşılıklı saygı g&ouml;sterme, alay ve aşağılamadan ka&ccedil;ınma, hoşg&ouml;r&uuml;, g&uuml;ler y&uuml;z ve iyi ilişkiler gibi m&uuml;şterek hayatta iletişim kurma becerileriyle aşina olmalıdırlar.</p>\n\n<p>\n	Gen&ccedil;ler, m&uuml;şterek hayatta maneviyatın ve ahlakın h&uuml;k&uuml;m s&uuml;rmesi gerektiğini ve de şehvetten ve nefsin isteklerine gark olmaktan sakınmaları gerektiğini bilmelidirler (Şeref&icirc;, 1376). İmam Ali (a.s) ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Kendi şehvetlerini sınırlayan ve ifrat etmeyen kimse, insanlık değerini ve manev&icirc; şahsiyetini muhafaza etmiştir.&rdquo; (Ferid Tenkaben&icirc;, 1375, s. 215).</p>\n\n<p>\n	İslam, şehvet peşinde koşmayı &ouml;nlemek i&ccedil;in cinsel isteklerin tatminini eşle sınırlıyor ve evlenme imk&acirc;nı olmayan kimselere oru&ccedil; tutmak, spor yapmak ve takvalı olmak gibi &ouml;nerilerde bulunuyor.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	&Ccedil;oğu araştırmacının ilgisini &ccedil;eken konulardan biri cinsel faaliyetler ve sonu&ccedil;ları hakkındaki eğitimin k&uuml;lt&uuml;rel tesirinin karşılaştırılmasıdır. Batı &uuml;lkelerinde muhtelif araştırmaların karşılaştırılması, cinsel eğitim ve ilgili hizmet alanlarında (aile kurulması gibi) a&ccedil;ıklık siyaseti g&uuml;den k&uuml;lt&uuml;rlerde istenmeyen hamileliklerin, &ccedil;ocuk d&uuml;ş&uuml;rmenin ve bulaşıcı cinsel hastalıkların sayısını d&uuml;ş&uuml;rmede başarılı olunduğunu g&ouml;stermektedir (Adelman ve Pittman, 1986; Jones ve meslektaşları, 1985; Cruger ve Vynser, 1981; Sidalki, 1987; Sinch, 1986).</p>\n\n<p>\n	Jones ve meslektaşları (1985) cinsel eğitimler ve sonu&ccedil;ları alanında 37 &uuml;lkeyi birbiriyle karşılaştırdı. Araştırmalarının sonucu, cinsel eğitimle ilgili daha &ouml;zg&uuml;r olan Batı &uuml;lkelerinde ergenlerin hamilelik oranının ve neticede &ccedil;ocuk d&uuml;ş&uuml;rmenin daha az olduğunu g&ouml;stermektedir. Amerika, Kanada, İngiltere, İsve&ccedil;, Hollanda ve Fransa gibi &uuml;lkeler kıyaslandığında, en y&uuml;ksek ergenlerde hamilelik ve &ccedil;ocuk d&uuml;ş&uuml;rme oranının Amerika&rsquo;da olduğu g&ouml;r&uuml;l&uuml;yor. 1980&rsquo;de 15-19 yaş arası ergenlerin hamilelik oranı Amerika&rsquo;da %9,6, İngiltere&rsquo;de %4,5 ve Hollanda&rsquo;da %1,4&rsquo;t&uuml;r.</p>\n\n<p>\n	Cinsel eğitim alanında yapılmış araştırmalar g&ouml;zden ge&ccedil;irildiğinde, Batı &uuml;lkelerinde cinsel eğitimin daha &ccedil;ok ergenlik d&ouml;neminde hamilelik, bulaşıcı cinsel hastalıklar ve &ccedil;ocuk d&uuml;ş&uuml;rme gibi sonu&ccedil; odaklı olduğu anlaşılıyor. &Ccedil;&uuml;nk&uuml; bu &uuml;lkelerde evlilik &ouml;ncesi cinsel ilişki nispeten reva&ccedil;tadır ve anormal karşılanmamaktadır. Batı &uuml;lkelerinde siyaset&ccedil;ilerin ve eğitimcilerin esas uğraşı evlilik dışı ilişkilerin &ouml;nlenmesi değil, cinsel ilişkilerin kontrol&uuml;d&uuml;r. Bu y&uuml;zden Batılı cinsel eğitim programlarının &ccedil;oğunda bulaşıcı cinsel hastalıklar, &ouml;zellikle AIDS, hamilelikten korunma y&ouml;ntemleri ve tehlikeli cinsel davranışlar &uuml;zerinde durulmaktadır. Oysa İslam d&uuml;ş&uuml;n&uuml;rleri a&ccedil;ısından cinsel eğitimler, tek tek b&uuml;t&uuml;n kişilerin ruh sağlığının ve ailenin korunması hedefiyle yapılır. Bu a&ccedil;ıdan bakıldığında sağlıksız cinsel ilişkilerin b&uuml;y&uuml;k &ccedil;aplı bedensel, ruhsal ve toplumsal sonu&ccedil;ları olabilir.</p>\n\n<p>\n	İslam&icirc; bakışa g&ouml;re cinsel eğitimin hedefi, sağlıklı bir bakış oluşturulması ve cinsel konular hakkında m&uuml;nasip ve yeterli bilgiye sahip olunmasıdır. Ayrıca ruh sağlığı ve toplumsal uyumla sonu&ccedil;lanacak, toplumsal uyumsuzluğu, davranış bozukluklarını ve ahlaki anormallikleri en az d&uuml;zeye indirecek eğitimleri de i&ccedil;ermelidir (Fakih&icirc;, 1384). Bununla birlikte cinsel ilişkilerin sağlıklı hale getirilmesi ve cinsel sapmaların &ouml;nlenmesi, cinsel eğitimin &ouml;nemli hedeflerindendir.</p>\n\n<p>\n	Cinsel eğitimlerin i&ccedil;eriğinde biyolojik, psikolojik, ahlaki ve k&uuml;lt&uuml;rel boyutlar da dikkate alınmalıdır. B&ouml;ylece cinsel konulara karşı bilginin yanında tutarlı bir yaklaşım ortaya &ccedil;ıkabilir (Moglia, 1994).</p>\n\n<p>\n	İslam&icirc; bakışta zikredilen i&ccedil;eriğe ilaveten cinsel davranış ve eğilimlerde normal ve anormal değerlerin eğitimi, cinsel sapmaların sağlığa, bedene, ruha, topluma ve maneviyata verdiği zararlar, cinsel sapmalardan sakınma &uuml;slupları, kız ve erkeklerin irtibatta olduğu alanlarla ilgili fıkıh h&uuml;k&uuml;mleri ve ergenlik d&ouml;neminde evliliğe hazırlama y&ouml;ntemleri gibi konular &uuml;zerinde de durulmaktadır. Aynı şekilde kızları ve erkekleri cinsel a&ccedil;ıdan tahrik edecek eğitim programlarından ka&ccedil;ınılması da tavsiye edilmiştir.</p>\n\n<p>\n	İslam&icirc; bakışa g&ouml;re cinsel eğitimde aşağıdaki &ouml;zellikleri taşıyan esaslara tevecc&uuml;h edilmiştir:</p>\n\n<p>\n	<strong>a) Cinsel ihtiyacın doğal ve fıtr&icirc; kaynağı vardır.</strong></p>\n\n<p>\n	<strong>b) Doğal ihtiya&ccedil;ların tamamına tevecc&uuml;h edilmiştir.</strong></p>\n\n<p>\n	<strong>c) Eğitim sistemi usulleriyle uyumludur.</strong></p>\n\n<p>\n	<strong>d) Bu esaslar, eğitimcinin y&uuml;ce eğitim hedeflerine ve yaratılışın gayesine ulaşmasını kolaylaştırır.</strong></p>\n\n<p>\n	İslami bakış, gen&ccedil;leri ve ergenleri maruz kalabilecekleri bedensel, ruhsal, manevi ve kişiliklerine y&ouml;nelik zararlar ve de yanlış ilişkilerin uhrev&icirc; sonu&ccedil;ları hakkında bilgilendirmeyi ama&ccedil;lar. Evlilik, Batı&rsquo;da daha az &uuml;zerinde durulan başka bir konudur. Oysa evlilik, gen&ccedil;lerin cinsel ihtiya&ccedil;larının giderilmesi, ahlaki, ruhsal ve bedensel sağlıklarının korunması i&ccedil;in İslam&rsquo;ın da tekit ettiği en uygun yoldur.</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p style=\"margin-left:14.15pt;\">\n	1- Kuran-ı Kerim</p>\n\n<p style=\"margin-left:14.15pt;\">\n	2- İbn-i Ebi&rsquo;l-Hadid (tarihsiz), Şerh-i Nehcu&rsquo;l-Belağa, Mısır, c. 20.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	3- Ebu Aşık, Abdu&rsquo;l-Nuaym İbrahim (2001), Terbiyetu&rsquo;l-Benati fi&rsquo;l-İslam, Mısır, Mektebetu&rsquo;l-Evladi Şeyhi&rsquo;t-Turas.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	4- Ahmed&icirc;, Ali Asğar (1373), Tahlil-i Terbiyeti ber Revabit-i Duhter ve Peser der İran, Tahran, İntişarat-ı Evliya ve M&uuml;rebbiyan.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	5- Stone, Abraham ve Hannah Stone (1379), Pasuh bi Mesail-i Cins&icirc; ve Zenaşu&icirc;, Terazallah İhvan terc&uuml;mesi, Tahran, Neşr-i Erguvan.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	6- __________ (1379), Danistenihay-i Cins&icirc; ve Zenaşu&icirc;, Muhammed Rıza Dıjkam terc&uuml;mesi, Tahran, Kilid-i Telay&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	7- Stone, Gloria (1379), Pasuh bi Porseşhay-i Cins&icirc;, Ebu&rsquo;l-Fazl Nazar&icirc; terc&uuml;mesi, Tahran, Neşr-i Sahil.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	8- İsmail&icirc;, İsmail (tarihsiz), Emsal-i Kuran, Tahran, Usve.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	9- İsmail&icirc;, Ali (1381), Cevan, Engize ve Reftar-ı Cins&icirc;, Tahran, Likau&rsquo;n-Nur.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	10- Emin&icirc;, İbrahim (1368), &Acirc;yin-i Terbiyet, Tahran, İntişarat-ı İslam&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	11- Ensar&icirc;, Muhammed Ali (k. 1376), Terc&uuml;me-i Gureru&rsquo;l-Hikem ve Durru&rsquo;l-Kelem, Gum, M&uuml;essese-i Hali&ccedil;, c. 2</p>\n\n<p style=\"margin-left:14.15pt;\">\n	12- Sabit, H&acirc;fız (1381), Terbiyet-i Cins&icirc; der İslam, Gum, M&uuml;essese-i Amuzeş&icirc; ve Pejuheş&icirc;y-i İmam Humeyn&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	13- __________ (1379), Der&acirc;med&icirc; ber Terbiyet-i Cins&icirc; der Nehcu&rsquo;l-Belağa, Terbiyet-i İslam&icirc;, Gum, M&uuml;essese-i &Acirc;muzeş&icirc; ve Pejuheş&icirc;y-i İmam Humeyn&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	14- Bir gurup m&uuml;ellif (1372), Revanşinasiy-i R&uuml;şd, Tahran, Simet.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	15- Bir gurup yazar (1353), Tefsir-i Numune, Tahran, Daru&rsquo;l-Kutubi&rsquo;l-İslamiyye, c. 14.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	16- H&uuml;r Amul&icirc;, Muhammed Bin Hasan (k. 1398), Vesailu&rsquo;ş-Şia, Tahran, El-Mektebetu&rsquo;l-İslamiye, c. 5.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	17- Rızazade, Fatime Beg&uuml;m (1369), Nizam-ı Cinsiy-i Kudek ve Nucevan der İslam, Y&uuml;ksek lisans tezi, Tahran, Danışg&acirc;h-ı Terbiyet-i M&uuml;derris.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	18- Sadat, Muhammed Ali (1368), Reftar-i Pederan ve Ferzendan, Tahran, İntişarat-ı Evliya ve M&uuml;rebbiyan.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	19- Seccad&icirc;, Muhammed K&acirc;zım (1379), Pasuh bi Sualat-i Cinsiyi Kudekan ve N&ucirc;cevanan, Tahran, İntişarat-ı Hani.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	20- Şark&icirc;, Muhammed Rıza (1376), D&uuml;nyay-ı N&ucirc;cevan, Tahran, Terbiyet.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	21- Şeriatmedar&icirc;, Ali (1371), Revanşinasiy-i Terbiyet&icirc;, Tahran, Neşr-i Sipehr.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	22- Şemil Şibl&icirc; (1371), Revanşinasiy-i Buluğ ve Terbiyet-i Cinsiy-i Kudekan ve N&ucirc;cevanan, Pervin Kasım&icirc; ve Fazlullah Şahluy&icirc;pur terc&uuml;mesi, Tahran, İntişarat-ı Hisam.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	23- Tabers&icirc;, Hasan bin Fazl (k. 1376), Mekarimu&rsquo;l-Ahlak, Tahran, Daru&rsquo;l-Kitabi&rsquo;l-İslam&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	24- Attaran, Muhammed (1368), &Acirc;ra-i M&uuml;rebbiyan-i Buzurg-i Muselman, Tahran, Vezaret-i Amuzeş ve Pervereş, Sazman-ı Bernameriziy-i Amuzeş&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	25- Allame Tabataba&icirc;, Seyyid Muhammed H&uuml;seyin (1360), El-Mizan fi Tefsiri&rsquo;l-Kuran, Tahran, El-Mektebetu&rsquo;l-İslamiyye.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	26- Ferid Tenkaben&icirc;, Murtaza (1372), El-Hadis, Tahran, Neşr-i Ferheng-i İslam&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	27- Fakih&icirc;, Ali Naki (1375), Usul-i Terbiyet-i İslam&icirc;, Talim ve Terbiyet, No: 47, s. 21-44.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	28- Caplan, Harold ve Benjamin Sadok (1378), H&uuml;lasay-i Revanpezeşkiy-i Ulum-i Reftar-i Revan-i Pezeşkiy-i Balin&icirc;, Nasrullah Purefkar&icirc; ve Muhammed Bakır Kecbaf terc&uuml;mesi, Revanşinasiy-i Reftar-i Cins&icirc;, Tahran, Neşr-i Revan.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	28- Kuleyn&icirc;, Muhammed bin Yakup (tarihsiz), Usul-i Kaf&icirc;, Tahran, El-Mektebetu&rsquo;l-İslamiyye.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	29- Kochenkof ve Lapic (1369), Revanşinas&icirc; ve Terbiyet-i Cins&icirc;, Muhammed Takizade terc&uuml;mesi, Tahran, Bonyad.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	30- Meclis&icirc;, Muhammed Bakır (k. 1413), Biharu&rsquo;l-Envar, Beyrut, Daru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arab&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	31- Meşkin&icirc;, Ali (1377), İzdiva&ccedil; der İslam, Gum, İntişaratu&rsquo;l-Hadi.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	32- Mutahhar&icirc;, Murtaza (1353), Mesele-i Hicap, Tahran, Şirket-i Sehamiy-i İntişar.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	33- Muarrifav&icirc;, İbrahim (1379), Terbiyet-i Cins&icirc; Terbiyet-i Feramuş Şode, Tahran, Neşriyeyi Behmen.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	34- Nuri Tabers&icirc; (1987), El-Mustedreku&rsquo;l-Vesail, Beyrut, Alu&rsquo;l-beyti&rsquo;l-İhyau&rsquo;t-Turas, c. 2.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	35- Valid men, Muhammed (1380), &Ccedil;igunegiy-i Tanzim-i Revabit ve Reftarhay-i Cins&icirc;, Tez, Gum, Muessesey-, Amuzeş&icirc; ve Pejuheş&icirc;y-i İmam Humeyn&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	36- Adeloye, J.A. (1991), &ldquo;The Attitude of Adults to the Teaching of Sex Education in Post-Primary Schools&rdquo;, Nigerian Journal of Guidance and Counseling, No: 4 (1-2), s. 71-78.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	37- Anderson, J.E., L. Kann, D. Holtzman ve diğerleri (1990), &ldquo;HIV7AIDS Knowledge and Sexual Behavior Among High School Students&rdquo;, Family Planning Perspectives, 22, s. 252-255.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	38- Baldwin, S. E. Ve M.V. Baranoski (1990), &ldquo;Family İnteractions and Sex Education in the Home&rdquo; Adolescence, No: 25 (99), s. 573-582.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	39- Baldwin, J.I.S. Whiteley ve J.D. Baldwin (1990), &ldquo;Changing AIDS &ndash;and fertility- Related Behavior: The Effectiveness of Sexual Education&rdquo;, The Journal of Sex Research, 27, s. 245-262.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	40- Berger, D.K. (1987), &ldquo;Influence of Family Planning Counseling in an Adolescent Clinic on Sexual Activity and Contraceptive use&rdquo;, Journal of Adolescent Health, 8, s. 436-440.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	41- Bernard, H.S. ve A.J. Schwartz (1977), &ldquo;Impact of a Human Sexuality Program on Sex-Related Knowledge, Attitudes, Behavior and Guilt of College Undergraduates&rdquo;, Journal of the American College Health Association, 25, s. 182-185.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	42- Blanchard, M., F. Narring, P.A. Michaud ve F. Dubois-Arber (1993), The Effect of the Swiss Stop-AIDS campaigns 1987-1992: İncrease in Condom Use Without Promotion of Sexual Promiscuity. Poster Presentation, Track D, Do-D02-3474, Ninth International Conference on AIDS, Berlin.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	43- Caron, S.L., D.B. Carter, C. M. Daves ve E. Macklin (1993), &ldquo;Evaluating the Effectiveness of Workshop İnterventions on Contraceptive use Among First Year College Students&rdquo;, Journal of Psychology and Human Sexuality, No: 9 (3-4); 90-120.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	44- Daures, J.P., G. Chaix-Durand, M. Maurin, J.L. Viala ve F. Gremy (1989), Preliminary Study on the Prevention of Voluntary Terminations of Pregnancy and of Sexually Transmitted Diseases in the Adolescent by Giving İnformation in the Third Year (of Secondary School), Contraception- Fertilitesexualite, 17, s. 1021-1026.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	45- Davidson, J.K. ve C.A. Darling (1986), &ldquo;The Impact of College Level Sex Education on Sexual Knowledge, Attitudes and Practices: The Knowledge/Sexual Experimentation Myth Revisited&rdquo;, Deviant Behavior, 7, s. 13-30.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	46- Dawson, D.A. (1986), &ldquo;The Effects of Sex Education on Adolescent Behavior&rdquo;, Family Planning Perspectives, 18, s. 162-170.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	47- De Fine Olivarius, F., A.M. Worm, C.S. Petersen ve diğerleri (1992), &ldquo;Sexual Behavior of Women Attending an İnner-city STD Clinic Before and After a General Campaign for Safer Sex in Denmark&rdquo;, Genitourinary Medicine, 68, s. 296-299.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	48- Dignan, M., D. Denson, D. Anspaugh ve D. C&rsquo;mich (1985), &ldquo;Effects of Sex Education on Sexual Behaviors of College Students&rdquo;, Adolescence, 20, s. 171-178.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	49- Dycus, S. G.M. Costner (1990), &ldquo;Healthy Early Adolescent Development (11-13 year olds): Implementing a Human Sexuality Curriculum for Seventh Graders&rdquo;, Elementary School Guidance and Counseling, 25, s. 46-53.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	50- Edelman, M.W. ve K.J. Pittman (1986), &ldquo;Adolescent Pregnancy: Black and White&rdquo;, Journal of Community Health, 11, s. 63-69.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	51- Edwards, L.E., M.E. Steinman, K.A. Arnold ve E.Y. Hakanson (1980), &ldquo;Adolescent Pregnancy Prevention Services in High-school&rdquo;, Clinics Family Planning Perspectives, 12, s. 6-14.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	52- Eisen, M. Ve G.L.Zellman (1987), &ldquo;Changes in İncidence of Sexual İntercourse of Unmarried Teenagers Following a Community-based Sex Education Program&rdquo;, The Journal of Sex Research, 23, s. 527-544.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	53- Furstenberg, F.F., K.A. Moor ve J.L. Peterson (1985), &ldquo;Sex Education and Sexual Experience Among Adolescents&rdquo;, American Journal of Public Health, 75, s. 1331-1332.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	54- Herlitz, C. (1993), &ldquo;Sexual Behavior in the General Population of Sweden&rdquo;, Social Sciense and Medicine, 36, s. 1535-1540.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	55- Howard, M. Ve H.B. Mc Cabe (1990), &ldquo;Helping Teenagers Postpone Sexual İnvolvement&rdquo;, Family Planning Perspectives, 22, s. 21-26.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	56- Huston, R.L., L.J. Martin ve D.M. Foulds (1990), &ldquo;Effect of a Program to Facilitate Parent-Child Communication about Sex&rdquo;, Clinical Pediatrids, No: 29 (11), s. 626-633.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	57- Jorgensen, S.R., V. Potts ve B. Camp (1993), &ldquo;Project Taking Charge: Six month Follow up of a Pregnancy Prevention Program for Early Adolescents&rdquo;, Family Relations, 42, s. 401-406.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	58- King, B.M., L.S. Parisi ve K.R. Odwyer (1993), &ldquo;College Sexuality Education Promotes Future Discussions About Sexuality Between Former Students and Their Children&rdquo;, Journal of Sex Education and Therapy, No: 19 (4), s. 258-293.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	59- Kirby, D., R.P. Barth, N. Leland ve J.V. Fetro (1991), &ldquo;Reducing the Risk: Impact of a New Curriculum on Sexual Risk-Taking&rdquo;, Family Planning Perspectives, 23, s. 253-263.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	60- Kroger, F. Ve P.J. Wiesner (1981), &ldquo;STD Education: Challenge for the 80s&rdquo;, The Journal of School Health, 51, s. 278-281.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	61- Ku, L.C., F.L. Sonenstein ve J.H. Pleck. The Association of AIDS Education and Sex Education with Sexual Behavior and Condom Use Among Teenage Men. Family Planning Perspectives, 24, s. 100-106.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	62- Kyman, W.(1995), &ldquo;The First Step: Sexuality Education for Parents&rdquo;, Journal of Sex Education and Therapy, No: 21 (30), s. 153-157.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	63- Lenderyou, G. (1994), &ldquo;Sex Education: A School-based Perspective&rdquo;, Sexual and Marital Therapy, No: 9 (2), s. 127-144.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	64- Marsiglio, W. Ve F.L. Mott (1986), &ldquo;The İmpact of Sex Education on Sexual Activity, Contraceptive Use and Pre-Material Pregnancy, Among American Teenagers&rdquo;, Family Planning Perspectives, 18, s. 151-162.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	65- Mellanby, A., J.Tripp&rsquo;in yardımıyla (1992), &ldquo;Sex Education: More is not Enough&rdquo;, Journal of Adolescence, No: 15 (4), s. 446-449.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	66- Moglia, R. (1994), &ldquo;Sexuality Education in Higher Education in the Vsai: Analysis and İmplication&rdquo;, Sexual and Marital Therapy, No: 9 (2), s. 181-191.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	67- Monyooe, L.A. ve C.N. Fumba (1998), Pupils Views on Sex Education in Transkei Schools, South Africa. Psychological Reports, No: 82 (1), s. 337-338.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	68- Nafstad, P. (1992), Evaluation of a Program to Prevent Unwanted Pregnancies Among Young Women inthe Stovener District, Oslo, 1988-1990. Tidsskr Nor Loegforen, 112, s. 3112-3114.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	69- National Swedish Board of Health and Welfare, Committee on Health Education. Living Together: A Family Planning Project on Gotland Sweden, Stockholm, Author, 1978.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	70- Philliber, S.G. ve M.C. Tatum (1982), &ldquo;Sex Education and the Double Standard in School&rdquo;, Adolescence, 17, s. 273-283.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	71- Pick-de-weiss, S., R. Diaz-Loving, P. Andrade-Palos ve H.P. David (1990), &ldquo;Effect of Sex Education on the Sexual and Contraceptive Practices of Female Teenagers in Mexico City&rdquo;, Journal of Psychology and Human Sexuality, 3, s. 71-93.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	72- Pillai, V.K. ve D.L. Yates (1993), &ldquo;Teenage Sexual Activity in Zambia: The Need for a Sex Education Policy&rdquo;, Journal of Biosocial Science, No: 25 (3), s. 411-414.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	73- Rees, B. Ve S. Zimmerman (1974), &ldquo;The Effects of Formal Sex Education on the Sexual Behaviors and Attitudes of College Students&rdquo;, Journal of the American College Health Association, 22, s. 370-371.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	74- Reis, Janet ve A. Seidl (1989), &ldquo;School Administrators, Parents and Sex Education: A Resolvable Paradox?&rdquo;, Adolescence, No: 24 (95), s. 639-645.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	75- Rodrigues, O.M. (1989), &ldquo;Proposal for Training Sex Educators in Psychology Faculties&rdquo;, Revizta Latino-Americana de Sexologia, No: 4 (2), s. 211-221.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	76- Sakondhavat, C., P. Leungtongkum, M. Kanato ve C. Kuchaisit (1988), &ldquo;Kap Study on Sex Reproduction and Contraception in Thai Teenagers&rdquo;, Journal of the Medical Association of Thailand, 71, s. 649-652.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	77- Schinke, S.P., B.J. Blythe, L.D. Gilchrist ve G.A. Burt (1981), &ldquo;Primary Perevention of Adolescent Pregnancy&rdquo;, Social Work with Groups, 4, s. 121-135.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	78- Siedlecky, S (1987), &ldquo;Sexuality Education and the Needs of Young People&rdquo;, Health Right, 6 (4), s. 11-16.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	79- Siegal, D., R. Diclemente, M. Dubin, F. Krasovsky ve P. Saliba (1995), &ldquo;Change in Junior High School Students&rsquo; AIDS-related Knowledge, Misconceptions&rsquo; Attitudes and HIV-Preventative Behaviors: Effects of a School-based İntervention&rdquo;, AIDS Education and Prevention, 7, s. 534-543.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	80- Singh, S. (1986), &ldquo;Adolescent Pregnancy in the United States: An İnterstate Analysis&rdquo;, Family Planning Perspectives, 18, s. 210-220.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	81- Spanier, G.B. (1978), &ldquo;Sex Education and Premature Sexual Behavior Among American College Student&rdquo;, Adolescence, 13, s. 659-674.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	82- Turner, J.C., E. Korpita, L.A. Mohn ve W.B. Hill (1993), &ldquo;Reduction in Sexual Risk Behaviors Following a Comprehensive Health Education İntervention&rdquo;, Journal of American College Health, 41, s. 187-193.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	83- Vincent, M.L., A.F. Clearie ve M.D. Schluchter (1987), &ldquo;Reducing Adolescent Pregnancy Through School and Community-based Education&rdquo;, Journal of the American Medical Association, 257, s. 3382-3386.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	84- Visser, A.P. ve B.P. Van (1994), &ldquo;Effectiveness of Sex Education Provided to Adolescents&rdquo;, Patient Education and Counseling, No: 23 (3), s. 147-160.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	85- Weerakoon, P. (1994), &ldquo;Sexuality Education or Allied Health Professionals: A Program to Meet İndividual Student Needs&rdquo;, Journal of Sex Education and Therapy, No: 20 (1), s. 41-46.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	86- Weis, D.L., B. Ranbinowitz ve M.F. Ruckstuhl (1992), &ldquo;İndividual Changes in Sexual Attitudes and Behavior with in College Level Human Sexuality Courses&rdquo;, Journal of Sex Research, 29, s. 43-59.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	87- Wielandt, H.B. ve B. Jeune (1992), Has the Age at Sexual Debut Changed after the Safe Sex Campaign? Ugeskr laeskr, 54, s. 271-275.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	88- Williams, J.E., C.M. Achilles and C.P. Norton (1985), Appalachian Adolescent Health Education Project (AAHEP) Evaluation: A Study of Teen Pregnancy in East Tennessee (1982-1985), Paper Presented to the Mid-South Educational Research Association (MSERA), Biloxi, MS.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	89- Yarber, W.L. ve T. Anno (1981), &ldquo;Changes in Sex Guilt, Primarily Sexual İntimacy Attitudes and Sexual Behavior During a Sexuality Course&rdquo;, Health Education, s. 17-21.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	90- Zabin, L.S., M.B. Hirsh, E.A. Smith, R. Strett ve diğerleri (1986), &ldquo;Evaluation of a Pregnancy Prevention Program for Urban Teenagers&rdquo;, Family Planning Perspective, 8, s. 119-126.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sex education</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; (Maide/87) (Allame Tabataba&icirc;, 1360)</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>\n\n<p>\n	&nbsp;</p>','İslamî Görüşe ve Psikolojik Çalışmalara Göre  Çocukların ve Ergenlerin Cinsel Eğitimi','','publish','closed','open','','islami-goruse-ve-psikolojik-calismalara-gore-cocuklarin-ve-ergenlerin-cinsel-egitimi','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3344',0,'post','',0),(3345,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Meryem Azimiyan, Dr. Said Beheşt&icirc;</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p style=\"margin-left:19.85pt;\">\n	Bu makalede İslam&rsquo;da hicabın felsefesi, sınırları, eğitimsel etkileri ve hicabın i&ccedil;selleştirilmesinin yolları araştırılarak işlenmiştir. Bu araştırma bir t&uuml;r tanımlayıcı araştırmadır. K&uuml;t&uuml;phane y&ouml;ntemiyle bilgiler toplanmış, bilgilerin sınıflandırılması araştırma i&ccedil;erikli oldu. Kuran, s&uuml;nnet, akıl ve fıtrat a&ccedil;ısından hicabın felsefesi incelendikten sonra hicap i&ccedil;in iki temel felsefeye ulaşıldı. İlki toplumda erkeklerinin tahrikinin &ouml;nlenmesi ve diğeri hem rahatsız edebilecek olanların şerrinden uzak kalabileceği, hem de rahatlıkla topluma karışabileceği şekilde kadının emniyetinin sağlanmasıdır. Kadının hicabının kişisel boyutta sınırları, y&uuml;z&uuml; ve elleri hari&ccedil; b&uuml;t&uuml;n bedenini namahrem yanında &ouml;rtmesidir. Mahremlerin yanında b&ouml;yle &ouml;rt&uuml;nmesine gerek yoktur. Bununla beraber kadınlar, konuşmalarıyla ve y&uuml;r&uuml;meleriyle dahi, sosyal ortamlarda dikkat &ccedil;ekmenin her t&uuml;rl&uuml;s&uuml;nden sakınmalıdırlar. Hicabın en &ouml;nemli etkileri kişisel boyutta kadının korunması, huzuru ve emniyeti, aile boyutunda ailenin g&uuml;&ccedil;lenmesi ve sebatı, toplumsal boyutta da toplumun ahlakının korunmasıdır. Hicabı i&ccedil;selleştirme y&ouml;ntemleri ise şunlardır: Allah&rsquo;a imanın kuvvetlendirilmesi ve artırılması, hicap konusunda bilgilendirme, hicabın felsefesinin ve olumlu etkilerinin anlatılması, hicabın &uuml;st&uuml;n &ouml;rneklerinin tanıtılması&hellip;</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Kadının &ouml;rt&uuml;nmesi ve hicabı, her zaman bir rengi ve ahengi olan, herkesin kendi bakış a&ccedil;ısına g&ouml;re eleştirip incelediği tarih kadar uzun bir hakikattir. &Ouml;rt&uuml;nmeye muhalif olan kesimler, genellikle bunun i&ccedil;in mantık dışı ve makul olmayan a&ccedil;ıklamalar yapmaya &ccedil;alışmışlardır. Elbette insanın en baştan hurafe farz ettiği konu i&ccedil;in beyan ettiği a&ccedil;ıklama da hurafeyle uyumlu olacaktır. Bu t&uuml;r kişilerin hicap felsefesine karşı sundukları deliller riyazet ve ruhbanlık, kadının istismarı, emniyet hissetmeme ve kıskan&ccedil;lıktır. Acaba bu h&uuml;km&uuml; kadınlara farz eden İslam, bu delilleri kabul ediyor mu? Yoksa İslami hicap felsefesi başka bir konu mudur?</p>\n\n<p>\n	Bu araştırmada İslam&rsquo;da hicap felsefesi ve delilleri ayetler ve rivayetler dikkate alınarak d&ouml;rt b&ouml;l&uuml;mde incelenecektir. Sonra kişisel, ailev&icirc; ve toplumsal a&ccedil;ıdan hicabın kapsamı, nihayetinde de hicabın eğitimsel etkileri ve i&ccedil;selleştirilme y&ouml;ntemleri anlatılacaktır.</p>\n\n<p>\n	<strong>Hicabın Felsefesi</strong></p>\n\n<p>\n	Bu araştırmada hicap felsefesinin delillerine bakılacaktır. Bunlar, bu h&uuml;km&uuml;n vacip olmasının da sebepleridir. İslam&rsquo;da vahiy kaynağı, bu faraziyeyi a&ccedil;ıklayan ayetleri i&ccedil;ermektedir. Devamında Masum İmamların (a.s) s&uuml;nnetine (s&ouml;z, fiil ve onay) başvurularak bu h&uuml;km&uuml;n ayrıntılı temelleri daha da belirginleşecektir.</p>\n\n<p>\n	<strong>a) Kuran&rsquo;ın bakış a&ccedil;ısından hicap</strong></p>\n\n<p>\n	Hicap ayetlerine ve n&uuml;zul tertibine dikkat edilirse hicap h&uuml;km&uuml;n&uuml;n bir seferde ilan edilmediği, azar azar, zamanın ge&ccedil;mesiyle ve ortamın hazır olmasıyla nazil olduğu g&ouml;r&uuml;l&uuml;r. &ldquo;İlk &ouml;nce hicri beşinci yılın son g&uuml;nlerinde, Peygamber&rsquo;in Zeynep binti Cahş&rsquo;la (Zeyd bin Harise&rsquo;nin boşadığı karısı) d&uuml;ğ&uuml;n yemeğinde Peygamber eşlerinin &ouml;rt&uuml;nmesi ayeti Peygamber&rsquo;e (s.a.a) nazil oldu. Bu ayet-i kerimede b&uuml;t&uuml;n erkeklere, perde arkasından Peygamber&rsquo;in eşleriyle konuşmaları emredildi.</p>\n\n<p>\n	İkinci aşamada akrabalar bu h&uuml;km&uuml;n kapsamından &ccedil;ıktı ve onların Peygamber&rsquo;in eşleriyle perde olmadan konuşmalarına izin verildi. &Uuml;&ccedil;&uuml;nc&uuml; aşamada &ouml;rt&uuml;(cilbab/&ccedil;arşaf) Peygamber ve m&uuml;min eşlerine ve kızlarına bir hak &uuml;nvanıyla verildi. D&ouml;rd&uuml;nc&uuml; aşamada Nur suresi ayetleri hanımların hicap h&uuml;k&uuml;mlerini a&ccedil;ıkladı. Beşinci aşamada mahrem hanımların istirahat mahalline girebilmek i&ccedil;in izin alınması konusu işlendi. (&Acirc;bidin&icirc;, Neşriye-i Fıkıh, No: 23, s. 49-50)</p>\n\n<p>\n	<strong>İlk aşama: Ahzap suresi 32, 33 ve 53. ayetlerin nazil olması</strong></p>\n\n<p>\n	&ldquo;&hellip;Kadınlarından bir şey istediğiniz zaman perde ardından isteyin.&rdquo; (Ahzap/53).</p>\n\n<p>\n	Sonra bu ayetin sebebini a&ccedil;ıklarken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Bu, sizin y&uuml;rekleriniz bakımından da daha temizdir, onların y&uuml;rekleri bakımından da.&rdquo;</p>\n\n<p>\n	Bu surede hicap ayeti nazil olmadan &ouml;nce, Peygamber&rsquo;in eşlerinin, ilahi takvayı korumaları halinde diğer kadınlardan &uuml;st&uuml;n olduklarını beyan eden başka ayetler nazil olmuştur. Peygamber eşlerine, zaruri işleri dışında evlerinden dışarı &ccedil;ıkmamaları, erkeklerle naz ve işveyle konuşmamaları ve ilk cahiliye d&ouml;nemindeki gibi s&uuml;slenmemeleri de emredilmiştir.</p>\n\n<p>\n	&ldquo;Ey Peygamberin eşleri, siz, &ouml;b&uuml;r kadınlardan birine benzemezsiniz; &ccedil;ekiniyorsanız s&ouml;z&uuml; yumuşak bir tarzda s&ouml;ylemeyin ki g&ouml;nl&uuml;nde bir hastalık olan &uuml;mide d&uuml;şer sonra ve doğru ve g&uuml;zel s&ouml;z s&ouml;yleyin. Ve evlerinizde oturun ve ilk cahiliyet devrinde olduğu gibi sokaklara &ccedil;ıkmayın.&rdquo; (Ahzap/32-33)</p>\n\n<p>\n	<strong>İkinci Aşama: Ahzap suresi 55. ayetin nazil olması</strong></p>\n\n<p>\n	&ldquo;Peygamberin kadınlarının, babalarına, oğullarına, erkek kardeşlerine, erkek kardeşlerinin oğullarına, kız kardeşlerinin oğullarına, inanan kadınlara ve sahip oldukları k&ouml;lelere ve cariyelere g&ouml;r&uuml;nmelerinde bir vebal yok ve &ccedil;ekinin Allah&rsquo;tan; ş&uuml;phe yok ki Allah her şeye tanıktır.&rdquo; (Ahzap/55)</p>\n\n<p>\n	Bu ayet incelendiğinde adı ge&ccedil;en ilk beş gurubun &ldquo;birinci derece mahremler&rdquo; olduğu g&ouml;r&uuml;lmektedir. Bununla beraber Peygamber&rsquo;in hanımları i&ccedil;in olan hicap h&uuml;km&uuml;, onları birinci derece mahremlerin g&ouml;z&uuml;nden uzak tutmak amacıyla verilmemişti. Diğer bir deyişle Allah resul&uuml;n&uuml;n eşleri, daha &ouml;nceden mahrem akrabalarıyla perde arkasından konuşmakla y&uuml;k&uuml;ml&uuml; olmadıkları gibi, Peygamber&rsquo;le evlendikten sonra da perde olmadan mahrem akrabalarıyla konuşabilirler.</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; aşama: Ahzap suresi 59. ayetin nazil olması</strong></p>\n\n<p>\n	&ldquo;Ey Peygamber, eşlerine ve kızlarına ve inananların kadınlarına s&ouml;yle; dışarı &ccedil;ıkacakları vakit dışarıya mahsus elbiselerini giysinler; bu, onların tanınıp incinmemelerini daha iyi sağlar ve Allah, su&ccedil;ları &ouml;rter, rahimdir.&rdquo; (Ahzap/59)</p>\n\n<p>\n	Buraya kadar Peygamber eşlerinin kendilerini perde arkasında korumaları gerektiği, sadece mahrem akrabalarıyla, m&uuml;min kadınlarla ve k&ouml;lelerle perde olmadan y&uuml;z y&uuml;ze gelebilecekleri anlaşıldı. Bir taraftan da bu vazife, Peygamber&rsquo;in hanımlarını i&ccedil;ine alan &ouml;zel bir şerefti. Ş&uuml;phesiz hicabın şerefli ve bir hak olması y&ouml;n&uuml;, bir y&uuml;k&uuml;ml&uuml;l&uuml;k olması y&ouml;n&uuml;nden daha fazlaydı. Bu y&uuml;zden hicap h&uuml;km&uuml;n&uuml;n ilan edilmesinin ardından bu emre uyanların cennetle m&uuml;jdelenmesi ve uymayanların cehennem azabıyla korkutulması konu edilmedi. Aksine aklın ve &ouml;rf&uuml;n beğeneceği bir sebep sunuldu:</p>\n\n<p>\n	&ldquo;Bu, onların tanınıp incinmemelerini daha iyi sağlar.&rdquo;</p>\n\n<p>\n	Şerefli ve bir hak olması y&ouml;n&uuml; daha &ouml;n planda olduğu i&ccedil;in de Medineli kadınlar, azamet ve haşmetlerinin &ouml;n plana &ccedil;ıkması i&ccedil;in, Peygamber siyah &ccedil;arşaf giymelerini buyurmadığı halde siyah &ccedil;arşaf giydiler. Elbette Arabistan yarımadası gibi &uuml;lkelerde, g&uuml;neş ışığını kendine &ccedil;ekmesi sebebiyle siyah giysi giymek pek uygun değildir. Bununla beraber bu t&uuml;r giysi giymeye getirilebilecek tek a&ccedil;ıklama, azametli ve haşmetli olmak ve bu haktan tamamen faydalanabilmek i&ccedil;in bu se&ccedil;imin yapıldığıdır.</p>\n\n<p>\n	Burada, ayette ge&ccedil;en asıl kelime olan &ldquo;cilbab&rdquo; kelimesi a&ccedil;ıklanmalıdır. Cilbab i&ccedil;in l&uuml;gat ve tefsir kitaplarında &ccedil;eşitli manalar ve &ouml;rnekler zikredilmiştir. Ruhu&rsquo;l-Mean&icirc;&rsquo;de cilbab i&ccedil;in birka&ccedil; mana zikredilmiştir:</p>\n\n<p>\n	1. Yukardan aşağıya kadar &ouml;rten şey; &ccedil;arşaf gibi. 2. &Ouml;rt&uuml;. 3. Aba. 4. Kadınların, elbiselerinin &uuml;zerine giydiği b&uuml;t&uuml;n elbiseler; pardes&uuml; vb. 5. Kendisiyle &ouml;rt&uuml;n&uuml;len her şey; aba veya başka bir şey. 6. Baş&ouml;rt&uuml;s&uuml;nden daha b&uuml;y&uuml;k, c&uuml;ppeden daha k&uuml;&ccedil;&uuml;k giysi.</p>\n\n<p>\n	Buradan, bu ayetin hicabı ve hicabın sınırlarını yenilemek amacında olmadığı anlaşılıyor. Ama&ccedil;, &ouml;rt&uuml;y&uuml; &ouml;zg&uuml;r ve iffetli kadınların bir sembol&uuml; kılmak ve bunu bir ayrıcalık olarak sunarak hanımların şevkle hicabı kabul etmelerini sağlamaktır. Belki de bu t&uuml;r bir sembolle iffetli kadınların iffetsizlerden veya &ouml;zg&uuml;rlerin k&ouml;lelerden ayrılmasını kadınların kendisi istemiştir. &Ccedil;&uuml;nk&uuml; reziller ve haydutlar tarafından rahatsız ediliyorlar, bu sebeple de zamanlı zamansız Peygamber&rsquo;e şik&acirc;yette bulunarak bir &ccedil;are arıyorlardı. Bu y&uuml;zden Allah bu hal yolunu onlara sunmuştur.</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; aşama: Nur suresinin 30-31. ayetlerinin n&uuml;zul&uuml;</strong></p>\n\n<p>\n	&ldquo;İnanan kadınlara da s&ouml;yle, g&ouml;zlerini haramdan sakınsınlar, ırzlarını korusunlar ve a&ccedil;ığa &ccedil;ıkanlardan, g&ouml;r&uuml;nenlerden başka ziynetlerini g&ouml;stermesinler ve &ouml;rt&uuml;lerini, g&ouml;ğ&uuml;slerini &ouml;rtecek bir tarzda omuzlarından aşağıya doğru salsınlar; kocalarından yahut babalarından, yahut kocalarının babasından, yahut oğullarından, yahut &uuml;vey oğullarından, yahut erkek kardeşlerinden, yahut erkek kardeşlerinin oğullarından, yahut kız kardeşlerinin oğullarından, yahut M&uuml;sl&uuml;man kadınlardan, yahut kendi malları olan k&ouml;lelerden, yahut erkeklikten kesilmiş veya kudreti olmayan erkek hizmet&ccedil;ilerden, yahut da hen&uuml;z kadınların gizli hallerine vakıf olmayan erkek &ccedil;ocuklardan başka erkeklere ziynetlerini g&ouml;stermesinler; gizledikleri ziynetler, bilinsin diye ayaklarını da vurmasınlar ve t&ouml;vbe edin hepiniz Allah&rsquo;a ey inananlar da kurtulun, erin muradınıza.&rdquo;</p>\n\n<p>\n	Nur suresinin 31. ayeti hicabın d&ouml;rd&uuml;nc&uuml; aşamasıdır. Kadınların hicabına ilaveten erkeklere uzun bakmamak, namahrem yanında s&uuml;slerini belli etmemek gibi başka konular da bu ayetin n&uuml;zul sebepleri arasında bilinir. &ldquo;İnanan kadınlara s&ouml;yle&rdquo; ayetinden, Medine kadınlarının başlarını ve bedenlerini &ouml;rtt&uuml;kleri ama başlarının ve g&ouml;ğ&uuml;slerinin bazı kısımlarını a&ccedil;ık bıraktıkları anlaşılmaktadır. Bununla beraber bu ayette, &ouml;rt&uuml;lmeyen kısımların &ouml;rt&uuml;lmesiyle ilgili emirler vermiştir. Baş&ouml;rt&uuml;lerinizi yakalarınızın &uuml;zerine atın buyruğundan, bu ayet-i kerime nazil olmadan &ouml;nce baş&ouml;rt&uuml;leri &ouml;n taraftan bağlamadıkları ve boyunlarının a&ccedil;ıkta olduğu anlaşılmaktadır.</p>\n\n<p>\n	Burada &ldquo;himar&rdquo;ın &ccedil;oğulu olan &ldquo;humur&rdquo; kelimesinin anlamından bahsetmemiz gerekiyor: &ldquo;Himar&rdquo; mutlak &ouml;rt&uuml; anlamındadır ve burada baş&ouml;rt&uuml;s&uuml; kastedilmektedir. Bu, hanımların başlarının &uuml;zerinden baş ve boyunlarına attıkları &ouml;rt&uuml;d&uuml;r. Kuran-ı Kerim, himar ve cilbabın hedeflerini farklı beyan ediyor. Himarı mutlak vacip buyurmuştur. Nur suresinden anlaşıldığı kadarıyla bunun hedefi erkeklerin tahrik olmasını &ouml;nlemektir. Ancak cilbab, kadının kendi emniyetini sağlayan ve onu serserilerin şerrinden koruyan bir &ouml;rt&uuml;d&uuml;r. Bununla beraber himar erkeklerin tahrik olmasını &ouml;nlemek i&ccedil;indir ama cilbab kadının kendi emniyeti i&ccedil;indir. &Ouml;yleyse bu ikisi aynı olamaz. Yoksa kadınların emniyeti i&ccedil;in Nur suresindeki ayet yeterli olurdu, başka bir ayete daha gerek olmazdı.</p>\n\n<p>\n	<strong>b) S&uuml;nnet a&ccedil;ısından hicap</strong></p>\n\n<p>\n	S&uuml;nnetle beraber Kuran, İslam k&uuml;lt&uuml;r&uuml;n&uuml; tanıma kaynağıdır. İslam&rsquo;ı tanımak ve beşeri toplumun &ccedil;eşitli boyutları hakkında İslam şeriatının bakışına ulaşmak i&ccedil;in bu iki kaynaktan faydalanılır. Peygamber&rsquo;den (s.a.a) ve Masum İmamlardan (a.s) hicap hakkında nakledilen rivayetlerde, Kuran&rsquo;ın hicapla ilgili konuları daha fazla a&ccedil;ıklanmaya ve şerh edilmeye &ccedil;alışılır.</p>\n\n<p>\n	S&uuml;nnet, Masum İmamların (a.s) s&ouml;z, fiil ve onaylarını kapsar. Bununla beraber hem bu konudaki hadislerine, hem de onların o g&uuml;n&uuml;n toplumundaki davranış ve siyerlerinin t&uuml;r&uuml;ne başvurulabilir. Aynı şekilde M&uuml;sl&uuml;man kadınların İslam&rsquo;ın ilk zamanlarındaki siyeri de kadınların y&uuml;ce şahsiyetlerinin &ouml;rneği &uuml;nvanıyla dikkate alınabilir. Zira onlar her zaman namahrem karşısında bedenlerini ve sa&ccedil;larını &ouml;rtm&uuml;şlerdir. Bunu da b&uuml;t&uuml;n toplumsal alanlarda da varlıklarını s&uuml;rd&uuml;r&uuml;rken yapmışlardır.</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a) kızı Hz. Fatıma Zehra&rsquo;nın (a.s) b&uuml;t&uuml;n yaşam alanlarındaki davranışları M&uuml;sl&uuml;man kadınların hepsi i&ccedil;in şahsına m&uuml;nhasır ve y&uuml;ce bir &ouml;rnektir. Beşeriyetin kendi &ccedil;izgisinde marifete ve kemale ulaşmaya susadığı, boş ve yanlış &ouml;rnekleri izlediği i&ccedil;in başıboş ve şaşkın kalakaldığı bir d&uuml;nyada k&acirc;mil insanlardan daha iyi ve daha k&acirc;mil bir &ouml;rnek bulunamaz. Aşağıdaki rivayetlerde hicapla ilgili şu huşular ge&ccedil;mektedir:</p>\n\n<p>\n	<strong>1- V&uuml;cudu belli eden giysi giymenin men edilmesi</strong></p>\n\n<p>\n	Bir g&uuml;n Ebu Bekir&rsquo;in kızlarından biri ve Peygamber&rsquo;in hanımlarından birinin kız kardeşi olan Esma, v&uuml;cudunu g&ouml;steren ince bir elbiseyle Peygamber&rsquo;in evine geldi. Peygamber ondan y&uuml;z&uuml;n&uuml; &ccedil;evirerek ş&ouml;yle buyurdu: &ldquo;Ey Esma, kadın buluğa erdikten sonra y&uuml;z&uuml; ve elleri dışında v&uuml;cudunun bir yerinin g&ouml;r&uuml;nmemesi gerekir.&rdquo; (Secestan&icirc;, tarihsiz, c. 2, s. 383)</p>\n\n<p>\n	Bir şeyin &ouml;rt&uuml;lmesi vacip olduğunda, yani o şeyin muhakkak &ouml;rt&uuml;lmesi gerektiğinde uzuvları gizlemeyen ince &ouml;rt&uuml;, &ouml;rt&uuml; sayılmamaktadır.</p>\n\n<p>\n	<strong>2- Ev dışında makyajın ve koku kullanmanın men edilmesi</strong></p>\n\n<p>\n	Bunun hakkında ş&ouml;yle rivayet edilmiştir:</p>\n\n<p>\n	&ldquo;Peygamber (s.a.a) kadının başkaları i&ccedil;in kendisini s&uuml;slemesini men etti ve ş&ouml;yle buyurdu: &ldquo;Eğer kocasından başkası i&ccedil;in s&uuml;slenirse Allah&rsquo;ın onu ateşte yakması gerekir.&rdquo; (Meclis&icirc;, 1376, c. 103, s. 243)</p>\n\n<p>\n	<strong>3- Bakmaktan ve g&ouml;z s&uuml;zmekten sakınma</strong></p>\n\n<p>\n	İmam Sadık (a.s) ş&ouml;yle buyuruyor: &ldquo;Bakış, asi şeytanın zehirli oklarından bir oktur. Bir bakışın s&uuml;resinin o kadar kısa ama pişmanlıklarının uzun s&uuml;reli olduğu &ccedil;ok g&ouml;r&uuml;lm&uuml;şt&uuml;r.&rdquo; (H&uuml;rr Amul&icirc;, 1363, c. 14, Nik&acirc;h babı)</p>\n\n<p>\n	<strong>4- Namahremle tokalaşmanın yasaklanması</strong></p>\n\n<p>\n	İslam&rsquo;ın yasakladığı hususlardan biri de namahremlerle tokalaşmaktır. Bu konu hakkında y&uuml;ce İslam Peygamberi (s.a.a) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kendisine mahrem olmayan bir kadınla tokalaşan kimse, Hak Teala&rsquo;nın gazabını &uuml;zerine &ccedil;eker.&rdquo; (a.g.e., s. 143)</p>\n\n<p>\n	<strong>5- Kadın ve erkeğin birbirine karışmasından sakınmak</strong></p>\n\n<p>\n	Bir g&uuml;n Resulullah, kadınların ve erkeklerin beraber camiden &ccedil;ıktığını g&ouml;rd&uuml;. Kadınlara hitaben &ldquo;Erkeklerin gitmesini beklemeniz, onların ortadan sizlerin de kenardan gitmeniz daha iyidir.&rdquo; buyurdu. Başka bir g&uuml;n de Resulullah kapılardan birini g&ouml;stererek &ldquo;Şu kapıyı kadınlara ayırmamız ne iyi olur.&rdquo; diye buyurdu. (Secestan&icirc;, Tarihsiz, c. 1, s. 184)</p>\n\n<p>\n	<strong>6- Fesadın ve kayıtsızlığın &ouml;nlenmesi</strong></p>\n\n<p>\n	İmam Rıza (a.s) hicabın sebebi hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Kadınların sa&ccedil;larına bakmak haram oldu &ccedil;&uuml;nk&uuml; eğer sa&ccedil;ları namahrem erkekler tarafından g&ouml;r&uuml;l&uuml;rse tahrike yol a&ccedil;ar. Bu da ardından fesadı ve kayıtsızlığı getirir ve halkın haram işlere bulaşmasına sebep olur.&rdquo; (Saduk, 1376, c. 2, s. 287)</p>\n\n<p>\n	<strong>Erkeklerin vazifeleri</strong></p>\n\n<p>\n	Kuran&rsquo;da ve rivayetlerde hicabın korunması ve kadınların s&uuml;slenmekten ka&ccedil;ınması emirlerine ilaveten erkeklere de bazı mesuliyetler y&uuml;klenmiştir. Bu mesuliyetlerden bazıları şunlardır:</p>\n\n<p>\n	<strong>1- Gayretli olmak</strong></p>\n\n<p>\n	İmam Sadık&rsquo;tan (a.s) ş&ouml;yle rivayet edilmiştir: &ldquo;&Acirc;lemin yaratıcısı gayretlidir ve gayretli insanı sever.&rdquo; (Payende, 1364, s. 143) Yine ş&ouml;yle buyurmuştur: &ldquo;Gayreti olmayan erkek, kalbi ters bir insandır.&rdquo; (H&uuml;rr Amul&icirc;, 1363, c. 14, s. 108)</p>\n\n<p>\n	<strong>2- Eşin ve kız &ccedil;ocukların y&ouml;nlendirilmesi ve kontrol&uuml;</strong></p>\n\n<p>\n	Kuran&rsquo;da ş&ouml;yle buyuruluyor:</p>\n\n<p>\n	&ldquo;Ey iman edenler! Kendinizi ve ailelerinizi yakıtı insanlar ve taşlar olan ateşten koruyun.&rdquo; (Tahrim/6)</p>\n\n<p>\n	<strong>3- Diğerlerinin hanımlarına karşı iffetli olunması</strong></p>\n\n<p>\n	Peygamber (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Kendi hanımlarınızın iffetli olması i&ccedil;in diğerlerinin hanımlarına karşı iffetli olunuz.&rdquo; (H&uuml;rr Amul&icirc;, 1363, c. 14, s. 141)</p>\n\n<p>\n	<strong>c) Akıl a&ccedil;ısından hicap</strong></p>\n\n<p>\n	İslam &acirc;limleri ve d&uuml;ş&uuml;n&uuml;rleri, &ouml;rt&uuml; felsefesi hakkında bazı konulardan bahsetmişlerdir. Şimdi akıl a&ccedil;ısından hicabın delillerinden bahsedeceğiz:</p>\n\n<p>\n	<strong>1- Cinsel i&ccedil;g&uuml;d&uuml;lerin kontrol&uuml;nde hicap etkeni</strong></p>\n\n<p>\n	Cinsel i&ccedil;g&uuml;d&uuml;, insanın en g&uuml;&ccedil;l&uuml; i&ccedil;g&uuml;d&uuml;lerinden sayıldığı i&ccedil;in, bu i&ccedil;g&uuml;d&uuml;n&uuml;n y&ouml;nlendirilmesi ve tahrikinin &ouml;nlenmesi, ahlak ve değerlerle ilgili konuların d&uuml;zenlenmesinde b&uuml;y&uuml;k rol &uuml;stlenmektedir. Freud, ruhsal hastalıkların hepsinin, cinsel i&ccedil;g&uuml;d&uuml;lerin bastırılmasından kaynaklandığına inanıyordu. Ayrıca toplumun cinsel eğilimler karşısında katı tutumlar sergilememelerini sağlamaya &ccedil;alışmıştır. Ancak cinsel &ouml;zg&uuml;rl&uuml;ğ&uuml;n olduğu birka&ccedil; on yıldan sonra ruhsal hastalık oranlarının azalmadığı, &uuml;stelik zamanla daha da &ccedil;oğaldığı g&ouml;r&uuml;lm&uuml;şt&uuml;r. Psikologlara g&ouml;re insanın kendisinde hissettiği gam ve &uuml;z&uuml;nt&uuml;n&uuml;n tepkime yoğunluğuyla zevk verici eğilimlerinin yoğunluğu birbiriyle irtibatlıdır. Eğer insan yoğun cinsel uyaranlara maruz kalmazsa depresif de olmaz. &Ouml;yle ki ergenlerin ve gen&ccedil;lerin yapılarındaki değişimlerin &ccedil;oğu, bu yaşta heyecanlarında iniş &ccedil;ıkışların g&ouml;r&uuml;lmesi sebebiyledir. Eğer insan yoğun bir şekilde tahrik olursa, gevşemeye de hazır olmalıdır. Bu a&ccedil;ıdan yaşamda heyecanın sebatı ve s&uuml;k&ucirc;net, iffete aykırı g&ouml;r&uuml;nt&uuml;lerden uzaklıkla irtibatlıdır. Bu a&ccedil;ıdan da toplumda kadınların &ouml;rt&uuml;s&uuml; ve hicabı, tahrik edici g&ouml;r&uuml;nt&uuml;lerin kontrol etkeni sayılmaktadır.</p>\n\n<p>\n	<strong>2- Kadınların kirli bakışlardan korunması</strong></p>\n\n<p>\n	M&uuml;sl&uuml;man kadın, toplumda iffet ve saygının bi&ccedil;imlenmiş halidir. Aslında &ouml;rt&uuml;, bir &ccedil;eşit kadına saygı duymak ve onu şehvetli ve hayvanca bakışlardan korumaktır. Nitekim kadın, sınırları korumazsa her kalbinde hastalık olan ona tama&rsquo; eder ve kirli bakışıyla &ouml;zel alanını ihlal eder. Neticede salim kalması ve salim bir nesil yetiştirmesi gereken o şahsiyet, g&uuml;naha bulanmış bakışların etkisi altında şehvetlere doğru &ccedil;ekilir.</p>\n\n<p>\n	<strong>3- Kadın ve erkeğin hayatının ve sağlığının korunması</strong></p>\n\n<p>\n	Hicap, kadın ve erkek arasında bir garantidir ve en &ouml;nemli etkilerinden biri ikisinin de hayatını korumasıdır. İnsan nefsi, sapmaya meyillidir ama salim aklın kuvvetlendirilmesi insanın şehvetlere kapılmasına engel olur.</p>\n\n<p>\n	<strong>4- Toplumda kadınların var olabilmesi i&ccedil;in uygun ortamın hazırlanması</strong></p>\n\n<p>\n	İslam&rsquo;ın kadınlara verdiği &ouml;rt&uuml;nme vazifesi, onlar evden dışarı &ccedil;ıkmasınlar anlamında değildir. İslam&rsquo;da hapsetmek, kilitlemek yoktur. Eski İran ve Hindistan gibi bazı kadim &uuml;lkelerde bu t&uuml;r yaklaşımlar olmuştur ama İslam&rsquo;da yoktur. İslam&rsquo;da kadının &ouml;rt&uuml;nmesi, kadının erkeklerle muaşeretinde v&uuml;cudunu &ouml;rtmesi ve kendini g&ouml;stermemesidir.</p>\n\n<p>\n	<strong>5- Ailede ve toplumda fesadın ortaya &ccedil;ıkmasının &ouml;nlenmesi</strong></p>\n\n<p>\n	İslam&rsquo;da &ouml;rt&uuml;nmenin kadınlara mahsus olmasının sebebi, kendini g&ouml;stermeye ve s&uuml;slenmeye meylin kadınlara &ouml;zg&uuml; olmasıdır. Kalplerin elde edilmesi s&ouml;z konusu olduğunda erkek av, kadın ise avcıdır. Bedenin ele ge&ccedil;irilmesinde ise erkek avcı, kadın da avdır (Mutahhar&icirc;, 1358). İnsan aklı, kendisinin menfaatine olan ve ihtiyacını gideren veya bir zararı kendisinden uzaklaştıran şeyin yapılmasını emreder. Bununla birlikte şehvetin ve evhamın zinciriyle esir olmayan her akıl &ndash;ilahi dinlere bağlı olmasa bile- bunun l&uuml;zumuna h&uuml;kmedecektir. Nitekim batılı kadınlardan bazılarının hicap k&uuml;lt&uuml;r&uuml;n&uuml; kabul ettiklerinin sinyalleri verilmeye başlanmıştır. &Ccedil;&uuml;nk&uuml; kadının &ccedil;ıplaklığından kaynaklanan zararları tamamen hissetmektedirler. Hicap, hangi d&uuml;ş&uuml;nceye sahip olurlarsa olsunlar b&uuml;t&uuml;n kadınlar i&ccedil;in ahlaki bir vazifedir.</p>\n\n<p>\n	<strong>d) Fıtrat a&ccedil;ısından hicap</strong></p>\n\n<p>\n	Kadının hicaba y&ouml;nelmesinin sebebi, fıtr&icirc; veya i&ccedil;g&uuml;d&uuml;sel olan utanma ve hay&acirc; duygusudur. Utanma, hay&acirc;, iffete ve temizliğe duyulan aşk ve iştiyak, yaratılışta gizlenmiş bir tedbir ve mekanizmadır. Hatta bazen elinde olmadan namahremin g&ouml;z&uuml;nden kendini gizlemeye mecbur eden şeydir. Bu y&uuml;zden hay&acirc; ve &ouml;rt&uuml;nme duygusunu kaybetse bile, emniyetsiz bir toplum muhitinde &ouml;rt&uuml;nmeye y&ouml;neliyor. Psikologlar hay&acirc;nın, kadının yaradılışıyla i&ccedil; i&ccedil;e ge&ccedil;tiğine inanıyorlar. Buluğ d&ouml;neminin bedensel değişimleri &ndash;ki genellikle &ccedil;eşitli ruhsal durumların g&ouml;r&uuml;lmesiyle beraberdir- i&ccedil;sel hay&acirc; etkenini ortaya &ccedil;ıkarır. Bazıları da kadının &ouml;rt&uuml;nmesinin, kendi cazibesini fazlalaştırması y&ouml;n&uuml;nde fıtrattan gelen akıllıca bir tedbir olduğuna inanmaktadırlar.</p>\n\n<p>\n	Hicap, &ccedil;arşaf veya &ouml;zel bir kıyafet giyme anlamında değil, Kuran&rsquo;da &ouml;rt&uuml;nme anlamında fıtr&icirc; bir emir telakki edilmiştir. Araf suresi 20. ayette &Acirc;dem ve Havva hakkında ş&ouml;yle buyrulmuştur:</p>\n\n<p>\n	&ldquo;Şeytan, onlara gizli kalmış olan avret yerlerini belirtip g&ouml;stermek i&ccedil;in ikisini de vesveselendirdi ve bu ağacın meyvesini yerseniz mutlaka iki melek haline gelir yahut da ebedi &ouml;mre kavuşursunuz, onun i&ccedil;in Rabbiniz sizi nehyetti dedi.&rdquo;</p>\n\n<p>\n	Uzun lafın kısası, fıtr&icirc; &ouml;zellikler olan hay&acirc; ve utanmanın, &ouml;rt&uuml;n&uuml;n ortaya &ccedil;ıkışı ve devamındaki rol&uuml; g&ouml;rmezden gelinerek zahir&icirc; başka bir sebep peşine d&uuml;ş&uuml;lemez. Bu insan&icirc; &ouml;zellik, insanın &ouml;rt&uuml;nmesinin temel felsefelerinden biri olmuştur. İnsanın sadece sıcaktan ve soğuktan korunmak i&ccedil;in &ouml;rt&uuml;nmeye y&ouml;neldiği s&ouml;ylenemez. İslam şeriatı da &ouml;rt&uuml;y&uuml;, bu &ouml;zellik esasına dayanarak savunmuştur.</p>\n\n<p>\n	Bununla birlikte hay&acirc;, b&uuml;t&uuml;n insanların fıtratında olan sabit bir esastır ki insanın ruhsal tarafına d&ouml;nmektedir. Elbette halkın kendisinden hay&acirc; ettiği &ouml;l&ccedil;&uuml;ler ve konular, onların k&uuml;lt&uuml;r, d&uuml;zen ve değerlerine tabidir. Neredeyse b&uuml;t&uuml;n fıtr&icirc; konular da b&ouml;yledir; &ouml;l&ccedil;&uuml;leri k&uuml;lt&uuml;rlere tabidir. Ancak bununla beraber bu &ouml;l&ccedil;&uuml;ler, ilahi kanunlarla uyumlu olmalıdır. Mukaddes şeriatın fıtr&icirc; meselelerdeki konumunun kendisini g&ouml;sterdiği ve fıtrata g&ouml;re &ouml;l&ccedil;&uuml;y&uuml; belirlediği yer burasıdır (Bankipurferd, 1383, s. 19)</p>\n\n<p>\n	Hicabın sınırları</p>\n\n<p>\n	İslam toplumdaki m&uuml;min fertlerin hepsine sınırları koruma emrini vermiştir ve bu konu hakkında kadın ile erkek arasında fark yoktur. &Ouml;nce erkeklere bakmamalarını emrediyor, sonra kadınların vazifelerini a&ccedil;ıklıyor. Nur suresinin 30. ayetinde ve 31. ayetin başında ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;İnananlara s&ouml;yle: G&ouml;zlerini haramdan sakınsınlar, ırzlarını korusunlar, bu, daha temiz bir harekettir size. Ş&uuml;phe yok ki Allah, ne işlerseniz hepsinden de haberdardır. İnanan kadınlara da s&ouml;yle, g&ouml;zlerini haramdan sakınsınlar, ırzlarını korusunlar ve a&ccedil;ığa &ccedil;ıkanlardan, g&ouml;r&uuml;nenlerden başka ziynetlerini g&ouml;stermesinler ve &ouml;rt&uuml;lerini, g&ouml;ğ&uuml;slerini &ouml;rtecek bir tarzda omuzlarından aşağıya doğru salsınlar.&rdquo;</p>\n\n<p>\n	Bu ayetten, kadınların y&uuml;zleri ve bileğe kadar elleri dışında kalan bedenlerinin tamamını &ouml;rtmelerinin vacip olduğu anlaşılıyor.Y&uuml;z&uuml; ve bileğe kadar elleri istisna ettikten sonra ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;&Ouml;rt&uuml;lerini, g&ouml;ğ&uuml;slerini &ouml;rtecek bir tarzda omuzlarından aşağıya doğru salsınlar.&rdquo;</p>\n\n<p>\n	Himarın &ccedil;oğulu olan humuru tanımlarken, gerdanı &ouml;rtecek magna veya baş&ouml;rt&uuml;s&uuml; denmiştir. Yani şapka veya fular gibi başka bir şeyle sadece başın ve yakanın &ouml;rt&uuml;lmesi Kuran&rsquo;ın kastını karşılamamaktadır ve bu &ouml;rt&uuml; yeterli değildir; himarın sınırları (ki y&uuml;z dışında başın ve gerdanın &ouml;rt&uuml;lmesidir) korunmalıdır.</p>\n\n<p>\n	Bu iki ayet &ndash;Ahzap suresinin 59. ve Nur suresinin 31. ayetleri- hicabın bir kısmını beyan etmektedir, tamamını değil; yani Kuran&rsquo;ın tabirinden de cilbap ve himarın farklı olduğu anlaşılmaktadır. Cilbap, beden giysisidir ama himara asla beden giysisi denilmemektedir. &Ouml;yleyse cilbabın himardan daha genel olduğu anlaşılmaktadır. Bununla birlikte sa&ccedil;ların, gerdanın ve g&ouml;ğs&uuml;n &ouml;rt&uuml;lmesi vaciptir. Hatta kadının ziynetlerini g&ouml;stermesi de haram kılınmıştır.</p>\n\n<p>\n	Bununla beraber Nur suresi 31. ayetin devamında bir gurup erkek istisna edilerek mahremler g&ouml;sterilmiştir. Yani kadının ziynetlerine bakabilecek ve kadının, yanlarında ziynetlerini &ouml;rtmek zorunda olmadığı bir gurup erkek tanıtılmıştır.</p>\n\n<p>\n	&ldquo;Kocalarından yahut babalarından yahut kocalarının babasından yahut oğullarından yahut &uuml;vey oğullarından yahut erkek kardeşlerinden yahut erkek kardeşlerinin oğullarından yahut kız kardeşlerinin oğullarından yahut M&uuml;sl&uuml;man kadınlardan yahut kendi malları olan k&ouml;lelerden yahut erkeklikten kesilmiş veya kudreti olmayan erkek hizmet&ccedil;ilerden yahut da hen&uuml;z kadınların gizli hallerine vakıf olmayan erkek &ccedil;ocuklardan başka erkeklere ziynetlerini g&ouml;stermesinler.&rdquo;</p>\n\n<p>\n	&Ouml;zetle, kadının kocasına ve mahremlerine ziynetlerini g&ouml;stermesinin sakıncasının olmadığı s&ouml;ylenebilir. Baba, oğul, kardeş, dayı, amca ve diğer mahremlerin yanında başını, gerdanını, kollarını, bilekten itibaren ayaklarını a&ccedil;ık bırakabilir, &ouml;rtmeyebilir.</p>\n\n<p>\n	Nur suresi 31. ayetin devamında ş&ouml;yle buyruluyor:</p>\n\n<p>\n	&ldquo;Gizledikleri ziynetler bilinsin diye ayaklarını da vurmasınlar ve t&ouml;vbe edin hepiniz Allah&rsquo;a, ey inananlar da kurtulun, erin muradınıza.&rdquo;</p>\n\n<p>\n	Yanlarında ziynetleri &ouml;rtmenin vacip olmadığı mahremlerin istisna edilmesinin ardından, ziynetlerin sesini duyurmamalarıyla ilgili takva meselesini &ouml;ğ&uuml;tl&uuml;yor. Arap kadınları genellikle halhal takarlardı ve diğerleri pahalı ve &ccedil;eşitli halhallar taktıklarını bilsinler diye ayaklarını sert&ccedil;e yere vururlardı.</p>\n\n<p>\n	Bu ayetten toplumda hicabın t&uuml;r&uuml; ve sınırları anlaşılabilir. Ş&ouml;yle ki erkeklerin, &ouml;zellikle de hasta kalplilerin ilgisini &ccedil;ekebilecek her şeyden ka&ccedil;ınmak gerekir. Hakikatte, ne şekilde olursa olsun tahrik ve cezbetme men edilmiştir. &Ccedil;&uuml;nk&uuml; Kuran&rsquo;ın deyimiyle hasta kalplileri tahrik ve cezbetme, kadınların kendi başına iş &ccedil;ıkarmakta, sorun yaratmaktadır. İş ve &ccedil;alışma &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; ondan almaktadır.</p>\n\n<p>\n	Kuran, &ouml;zel bir zarafetle ev ortamındaki &ouml;rt&uuml;n&uuml;n ve ilişkilerin sınırını da bi&ccedil;imlendiriyor ve en k&uuml;&ccedil;&uuml;k meselelere bile tevecc&uuml;h g&ouml;steriyor. Nur suresinin 58 ve 59. ayetlerinde ş&ouml;yle buyruluyor:</p>\n\n<p>\n	&ldquo;Ey iman edenler! Ellerinizin altındakiler (k&ouml;le ve cariyeleriniz) ve sizden hen&uuml;z ergenliğe ermemiş olanlar (yanınıza girmek i&ccedil;in) &uuml;&ccedil; vakitte sizden izin istesinler: Sabah namazından &ouml;nce, &ouml;ğle vakti elbiselerinizi &ccedil;ıkardığınız vakit ve yatsı namazından sonra. Bunlar sizin i&ccedil;in &uuml;&ccedil; mahremiyet vaktidir. Bunların dışında (izinsiz yanınıza girmelerinde) sizin i&ccedil;in de onlar i&ccedil;in de bir sakınca yoktur. Onlar etrafınızda dolaşırlar; birbirinizin yanına girip &ccedil;ıkarsınız. İşte Allah size ayetleri b&ouml;yle a&ccedil;ıklamaktadır. Allah bilendir, hekimdir. Sizden olan &ccedil;ocuklar ergenliğe erdiklerinde artık kendilerinden &ouml;ncekilerin izin istedikleri gibi izin istesinler. İşte Allah size ayetlerini b&ouml;yle a&ccedil;ıklamaktadır. Allah bilendir, hekimdir.&rdquo;</p>\n\n<p>\n	Ev ortamında hicaba ve iffete riayet etmek &ccedil;ok &ouml;nem taşır. &Ccedil;&uuml;nk&uuml; &ccedil;ocukların karakterlerinin alacağı şeklin temeli, kurallarla aşina olmak ve &ouml;rt&uuml;n&uuml;n t&uuml;r&uuml;ne ve sınırlarına alışmak &ccedil;ocukluk yıllarında oturur. Anne ve babanın rol&uuml; ve &ccedil;ocukların &ouml;n&uuml;nde birbirlerine davranış şekilleri bellidir.</p>\n\n<p>\n	Bu konunun sonunda &uuml;&ccedil; noktaya işaret etmeliyiz:</p>\n\n<p>\n	<strong>a) Kadının toplumdaki &ouml;zg&uuml;rl&uuml;ğ&uuml;yle hicabın ilişkisi</strong></p>\n\n<p>\n	Hz. Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;Kim şehvetleri terk ederse &ouml;zg&uuml;r olacaktır.&rdquo; &Ouml;zg&uuml;rl&uuml;ğ&uuml;n d&uuml;ş&uuml;nceyi ifade, siyasi faaliyet ve diğer dalları vardır. Hicap hangi &ouml;zg&uuml;rl&uuml;ğ&uuml; kadının elinden alıyor? Kadının toplumda bulunmasının yasaklanmadığını, aksine bunun arzu edilen bir şey olduğunu s&ouml;yledik. Kadın ve erkeğin, iki insan olarak bir arada bulunmasının da haram olmadığını, haram olanın kadın ve erkek cinsiyetlerinin birbirine karışması olduğunu da s&ouml;yledik. Kadının toplumsal ve siyasi faaliyette bulunması &ouml;n&uuml;nde bir engel yoktur. &Ouml;yleyse hicap, kadının hangi &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; elinden alıyor? Kastedilen &ouml;zg&uuml;rl&uuml;k, cinsel sefahat ve i&ccedil;g&uuml;d&uuml;lerde sınır tanımamak ise elbette hicap bu &ouml;zg&uuml;rl&uuml;ğ&uuml; sınırlandırıyor. Zaten hicabın amacı da budur.</p>\n\n<p>\n	<strong>b) Giysi ve toplumda modanın etkisi</strong></p>\n\n<p>\n	Giysi sadece toplum k&uuml;lt&uuml;r&uuml;n&uuml;n etkisi altında değildir, tek tek kişilerin şahsiyetlerini de tanıtmaktadır. Elbette kişilerin şahsiyeti ve toplumun genel k&uuml;lt&uuml;r&uuml; arasında da kuvvetli bir irtibat vardır. Manevi ve insani y&uuml;ce değerlerin itibarsızlaştığı ve insanın i&ccedil; &acirc;leminin dış g&ouml;r&uuml;n&uuml;ş&uuml;nden kazandığı haysiyet ve anlamdan ibaret olduğu bir toplumda, muhakkak insanın b&uuml;t&uuml;n şahsiyeti, diğerlerinin kendisi hakkındaki g&ouml;r&uuml;şlerine ve tevecc&uuml;hlerine g&ouml;re şekil alır. B&ouml;yle bir toplumdaki kişilerin, &uuml;zerlerine giydikleri giysiler gibi her vesileyle kendilerine şahsiyet kazandırmaya &ccedil;alışacakları ortadadır.</p>\n\n<p>\n	Moda ve giysilerde g&ouml;r&uuml;len s&uuml;rekli değişim, kişilerin ruhları ve zamirleri &uuml;zerinde b&ouml;yle bir etki bırakmaktadır. Kişi kendisini mantıklı ve makul yollardan m&uuml;mtaz ve m&uuml;şahhas kılamadığında giysilerindeki değişikliklerle ve makyaj şekilleriyle diğerlerinin dikkatini &ccedil;ekebileceği her t&uuml;rl&uuml; yola başvurur.</p>\n\n<p>\n	<strong>c) Ş&ouml;hret giysisinin haram oluşu</strong></p>\n\n<p>\n	İslam, kadınların ve erkeklerin aynı ağırlığa ve toplumsal meşruiyete sahip olmasını istiyor. Giysileri sıradan ve her t&uuml;rl&uuml; dikkati &ccedil;ekmekten uzak olmalıdır. Kişinin toplumda ayrıcalığına sebep olacak giysi giymesi bile yasaklanmıştır. Eğer bir giysi bir kimsenin ş&ouml;hretine sebep olursa onu haram ilan ederek, bunu kişinin aşağılığının ve al&ccedil;aklığının alameti olarak g&ouml;rm&uuml;şt&uuml;r. Bununla ilgili İmam Sadık (a.s) ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Kişinin şahsiyetsizliği(ni g&ouml;stermek) i&ccedil;in onu meşhur edecek bir giysi giymesi veya bir bineğe binmesi yeterlidir.&rdquo; (H&uuml;rr &Acirc;mul&icirc;, 1363, c. 3, s. 152)</p>\n\n<p>\n	<strong>Hicabın Eğitimsel Etkileri</strong></p>\n\n<p>\n	Hicabın kadın &uuml;zerinde bıraktığı etki, &ouml;nce onun ruhunda g&ouml;r&uuml;l&uuml;r. Zira kişi &ouml;zg&uuml;rce kendisine bir &ouml;rt&uuml; se&ccedil;tiğinde, ona saygı g&ouml;sterdiğinde ve mukaddes kabul ettiğinde, kesinlikle kendisini huzurlu ve başı dik hisseder. Bu, M&uuml;sl&uuml;man kadında insan&icirc; değerlerin korunmasıdır. Ancak kadın, ziynetini ve bedenini namahremlerin g&ouml;z&uuml; &ouml;n&uuml;ne serip g&ouml;stererek, kendisini bir sanat tablosuna &ccedil;evirip aşağılık ve al&ccedil;aklık duvarına asarsa etrafında sinekler u&ccedil;uşmaya başlar ki neticesi onun insan&icirc; şahsiyetinin &ccedil;iğnenmesinden başka bir şey değildir.</p>\n\n<p>\n	Hanımlar sınırları koruyarak, başkalarının haklarını g&ouml;zeterek ve hemcinslerinin ruhunu ve bedenini tahrip etmeyerek i&ccedil;inde var oldukları bir toplumda gen&ccedil;ler i&ccedil;in emin ve huzurlu bir ortam oluştururlar. Ruhsal sağlığa ve mutluluğa doğru ilerlerler. İslam&rsquo;ın hedefi de kadın ve erkek M&uuml;sl&uuml;manların sakin bir ruha, d&uuml;zg&uuml;n bir morale ve temiz g&ouml;z ve kulağa sahip olmalarıdır. Şimdi hicaba doğru şekilde riayet edilmesinin neticelerini kişisel, ailev&icirc; ve toplumsal olmak &uuml;zere &uuml;&ccedil; boyutta inceleyeceğiz:</p>\n\n<p>\n	<strong>a) Hicabın kişisel etkileri</strong></p>\n\n<p>\n	<strong>1) Manev&icirc; başarılar:</strong></p>\n\n<p>\n	Belki de hicabın en &ouml;nemli kişisel tesiri, kadının ilahi emirlere kulluğunu ve itaatini ilan ederek bu h&uuml;km&uuml; tam anlamıyla icra etmesi ve sonra da bu kulluk tacını iftiharla başına taktığı i&ccedil;in, i&ccedil;inde oluşan mutluluk ve memnuniyet duygusudur. &Ouml;rt&uuml;l&uuml; kadın kendisi ve Allah arasından, Allah&rsquo;ı se&ccedil;miş; din h&uuml;k&uuml;mleri ve nefsinin istekleri arasından din h&uuml;k&uuml;mlerine y&ouml;nelmiştir. B&ouml;yle bir se&ccedil;im, onun psikolojisine, d&uuml;ş&uuml;ncesine ve ameline başka bir renk katar, giysisine anlam verir ve onu mantıklı, Allah&rsquo;ın beğendiği bir amel kılar, tek&acirc;m&uuml;l&uuml; doğrultusunda yaptıklarına ekler. Kadın, cinsel takvaya riayet eder, kendisini namahreme karşı &ouml;rterse Allah&rsquo;ın takvalılara vaadi onu da kapsar; hak ile batılı birbirinden ayırma g&uuml;c&uuml;ne sahip olur, yaşamda saadet ile bedbahtlık yollarını tanır, g&uuml;nahları &ouml;rt&uuml;l&uuml;r, affedilir ve ibadetin tadını idrak, cesaret, hakkı s&ouml;ylemek, her durumda şer&rsquo;&icirc; vazifeyi bilmek ve haramları terk etmek, kabiliyetlerin geliştirilmesi gibi diğer başarılara da nail olur. (Ekber&icirc;, 1377, s. 98)</p>\n\n<p>\n	İslam tedavidense &ouml;nlem almayı tercih eder. Bu sebeple usulleri belirleyerek insanı tehlikeye ve g&uuml;naha d&uuml;şmekten alıkoyar. Bu usullerin en &ouml;nemlisi Allah&rsquo;ın huzuruna &ccedil;ıkılacağına olan iman ve inan&ccedil;tır. Bu da manev&icirc; ve ruh&icirc; kemalleri cezbeden en &ouml;nemli şeylerdendir.</p>\n\n<p>\n	<strong>2) Kişisel saygının ve değerin korunması:</strong></p>\n\n<p>\n	Usulen nefsin isteklerini yenmek ve haram lezzetlerden vazge&ccedil;mek, insana kimlik ve vakar verir. Kadının hicabı onun, karşısında nefs-i emmaresini dize getirdiği b&uuml;y&uuml;k cihadıdır. Bu hakikati herkes biliyor. M&uuml;sl&uuml;man olmayan bilim adamları bile hicabın kadına kimlik ve vakar verdiğini ve onu saygın kıldığını itiraf ediyorlar. Kendisini g&ouml;steren kadınların cinsel &ccedil;ekicilikleri var ama hak ettikleri değere sahip değiller.</p>\n\n<p>\n	Genel olarak erkekler kadınlara iki farklı şekilde bakıyor: Kendini g&ouml;steren veya a&ccedil;ık giyinen kadınlara şehvetle, eğlencesine ve y&uuml;zeysel yaklaşıyor ama &ouml;rt&uuml;l&uuml; kadınlara saygıyla. Usulen erkekler &ouml;rt&uuml;l&uuml; kadının y&uuml;z&uuml;ne bakmayı s&uuml;rd&uuml;rme g&uuml;c&uuml;ne sahip değiller, zira İslam&icirc; hicap bakış kesicidir. Erkeğin kadınlarla konuşurken başını &ouml;ne eğmesi onlara duyduğu bir t&uuml;r saygıdır.</p>\n\n<p>\n	&Ouml;rt&uuml;nmemek, kadının ger&ccedil;ek değerini, dış g&ouml;r&uuml;n&uuml;ş&uuml;n&uuml;n g&ouml;lgesi altında bırakıyor ve onu safahata ve tamaha feda ediyor. Kadının hakiki marifete ulaştıktan ve hay&acirc; ve iffet sıfatına bağlılıktan sonra, şahsiyetini y&uuml;celtmesinin tek yolu &ouml;rt&uuml;s&uuml;d&uuml;r. Kadının &uuml;st&uuml;nl&uuml;ğ&uuml; eş olma kem&acirc;line, anne olma kem&acirc;line ve toplumsal kem&acirc;le sahip olmasındadır. Eş olarak eksik, anne olarak yetersiz ve toplumsal a&ccedil;ıdan oyuncak olan bir kadın, şahsiyet &uuml;st&uuml;nl&uuml;ğ&uuml;nden nasipsizdir (Sazman-ı Tebligat-ı İslam&icirc;, 1368, s. 54-55). Elbette hicabın sadece kadının saygınlığını korumak i&ccedil;in olmadığı noktasını hatırlatalım. Hicap ancak iffet ve hay&acirc; sıfatlarıyla ve Allah&rsquo;ın emirlerine itaatle beraber olduğunda onu ihtirama layık kılar.</p>\n\n<p>\n	<strong>3- Kadının korunması, huzuru ve emniyeti:</strong></p>\n\n<p>\n	Muhafızın yanında olan insan kendini daha huzurlu hisseder ve muhtemel olasılıklar karşısında onun korumasından faydalanır. Din&icirc; &ouml;rt&uuml; de kadını kirli bakışlardan ve muhtemel zararlardan koruyarak ona huzur ve koruma sağlayan bir bek&ccedil;idir. Bu &ouml;rt&uuml; ne kadar k&acirc;mil olursa, koruma ve emniyet oranı da o kadar artar (Ekber&icirc;, 1377, s. 103).</p>\n\n<p>\n	&ldquo;Kadın değerli ve muazzez bir varlıktır ve beşerin eğitiminde kader belirleyici rol&uuml; vardır. Değeri, sınırsız ilişkilerin tehlikesi altında bırakılamayacak kadar &ccedil;oktur.&rdquo; (Kaim&icirc;, 1373, s. 390). Kadının &ouml;zelinin korunması, onun korunmasıdır ve ilk etkisini ruhsal huzuru &uuml;zerinde bırakır. Zira bu &ouml;zelin kendisi ve namahrem arasında mahfuz kalmasının g&ouml;lgesinde emniyet hisseder ve hi&ccedil; kimse ona saldırmaya cesaret edemez.</p>\n\n<p>\n	<strong>b) Hicabın ailev&icirc; etkileri</strong></p>\n\n<p>\n	<strong>1- Hazların sınırlandırılması:</strong></p>\n\n<p>\n	İslam&rsquo;da kadının &ouml;rt&uuml;nme felsefesiyle ilgili, hazların sınırlandırılmış olması da zikredilebilir. İslam her t&uuml;rl&uuml; cinsel hazzın, tensel, g&ouml;rsel veya işitsel, aile sınırlarının i&ccedil;inde ve kanunlar &ccedil;er&ccedil;evesinde olmasını ister ki kadın ve erkek b&uuml;t&uuml;n varlıklarıyla birbirlerinin yanında olsun, kurdukları ve devam ettirdikleri aileyi mesken edinilebilecek sağlam bir siper haline getirsin, sakin ve huzurlu olarak kendilerinin ve soylarının gelişimi i&ccedil;in ellerinden geldiğince &ccedil;aba g&ouml;sterebilsinler. (a.g.e., s. 394)</p>\n\n<p>\n	<strong>2- Aile i&ccedil;inde doğru olan ve beğenilen s&uuml;s:</strong></p>\n\n<p>\n	Eğer kadın, duygu selini ailesine akıtırsa, g&uuml;zelliklerini ve s&uuml;s&uuml;n&uuml; ailesiyle sınırlandırırsa ve topluma metanet, vakar ve &ouml;rt&uuml;s&uuml;yle &ccedil;ıkarsa hem kendi ailesi, hem de diğer aileler sıcak, mahfuz ve sağlam kalırlar. Ama kadın toplumda, ayağını iffet ve hicap &ccedil;er&ccedil;evesinin dışına &ccedil;ıkarırsa ilk darbeyi kendi aile yaşantısına vurmakla kalmaz, bu s&uuml;slenmeyle ve kendini g&ouml;stermeyle karşı karşıya gelen diğer erkeklerin ailesini de yıkılmaya maruz bırakır. Zira bu sahneleri g&ouml;rerek zamanla eşlerinin konumu g&ouml;zlerinde zayıflar, ailelerine kalpten bağlılıkları azalır. (H&uuml;srev&icirc;, 1370, s. 178)</p>\n\n<p>\n	Buna dayanarak ş&ouml;yle denilebilir: Hicap, ailenin etrafına &ccedil;ekilmiş ve onu karanlıktan ve dağılmaktan koruyan bir kaledir.</p>\n\n<p>\n	<strong>3- Ailenin dayanıklılığı ve sebatı:</strong></p>\n\n<p>\n	Ş&uuml;phesiz b&uuml;t&uuml;n toplumların saadeti, o toplumdaki ailelerin saadetine bağlıdır. Aile, toplumun en k&uuml;&ccedil;&uuml;k ve aynı zamanda en hayat&icirc; ve değerli &ccedil;ekirdeği ve unsurudur. Aile, gelecek neslin eğitim merkezi ve toplumdaki bireyler i&ccedil;in ruhsal ve duygusal bir sığınaktır. Eğer aileler, bireylerini korumak i&ccedil;in yeterli cazibeye sahip olmazlarsa, toplum dağılmaya y&uuml;z tutar. Aile unsurunun sarsıntıda olduğu bir toplum, i&ccedil;i boş tuğlalarla &ouml;r&uuml;len bir bina gibidir, en ufak bir fırtınada toplum binası &ccedil;&ouml;kebilir. Bununla beraber toplumu korumak i&ccedil;in ailenin korunması ve kuvvetlendirilmesi y&ouml;n&uuml;nde &ccedil;alışılmalıdır. Batı&rsquo;nın huzursuzluğunun sırrı da b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de bu yapıcı unsura dikkat edilmemesindendir. Kadın ve erkeğin meşru evlilik sınırları i&ccedil;inde cinsel duygularının birbirlerine mahsus kılınması, ailenin korunması, sebatı ve dayanıklılığı &uuml;zerinde en &ouml;nemli etkendir.</p>\n\n<p>\n	Kadınların kendi hicaplarıyla hem kendi ailelerini sağlamlaştırmada, hem de diğer ailelerin sebatını artırmada rollerinin olduğu a&ccedil;ık ve net bir konudur. Kadının kendi ailesini sağlamlaştırmasında hicabın rol&uuml;, kocasının kendi paklığına g&uuml;ven ve itimadını &ccedil;ekmesi a&ccedil;ısındandır. Kesinlikle b&ouml;yle bir g&uuml;ven ve itimat, ailenin korunmasında m&uuml;essirdir. Diğer ailelerin sebatındaki rol&uuml; ise aile ve evlilik sınırları dışındaki ilişkilerden mahrum kalan erkeklerin doğal olarak kendi eşlerine daha fazla tevecc&uuml;h etmesi ve neticede ailelerin daha da sağlamlaşması a&ccedil;ısındandır.</p>\n\n<p>\n	&ldquo;Elbette hicabın aileyi sağlamlaştırmak i&ccedil;in gerekli bir şart olduğu noktasına dikkat etmeliyiz, yeterli değil. Bununla beraber aile kurumunun sarsılmamasını isteyenler, diğer şartlara da tevecc&uuml;h g&ouml;stermelidirler. Yine de ş&ouml;yle s&ouml;ylenebilir: Hicap, ailev&icirc; ilişkilerin sağlamlaştırılmasında en m&uuml;essir etken iken hicapsızlık da aileyi sarsan etkenlerden en yıkıcı olanıdır.&rdquo; (Sazman-ı Tebligat-ı İslam&icirc;, 1365, s. 56-57)</p>\n\n<p>\n	<strong>4- Neslin selameti:</strong></p>\n\n<p>\n	Allah Teala, insan v&uuml;cuduna, onlar vesilesiyle maddi ve manevi hayatına tekam&uuml;l kazandırsın diye &ccedil;eşitli istekler ve ihtiya&ccedil;lar yerleştirmiştir. Cinsel istek, aile kurumu şekillensin, neslin bekası, selameti ve de beşer toplumunun hayatının devamı garantilensin diye y&uuml;ce Allah&rsquo;ın insan v&uuml;cuduna yerleştirdiği istek ve i&ccedil;g&uuml;d&uuml;lerden biridir. Din&icirc; &ouml;ğretiler de bunu ger&ccedil;ekleştirmenin makul ve meşru yollarını belirlemiştir. Eğer cinsel istek, sahih &ccedil;izgide olursa neslin selametinin korunmasının yanında insan da bedensel, ruhsal kemal yolunda olur ve nihayetinde de huzura kavuşur. Eğer yanlış, sapık ve aşırı &ccedil;izgiye d&uuml;şerse de insanın mahvına sebep olur ve beşer neslinin selametine, telafisi olmayan ağır bir darbe vurur. (H&uuml;srev&icirc;, 1370, s. 182)</p>\n\n<p>\n	Bazıları, Bertrand Russell gibi, &ouml;zg&uuml;r ilişkilerin &ouml;nlenmesinin sebebinin sadece erkeğin nesliyle ilgili kafasının rahat olması i&ccedil;in olduğunu zannetmişlerdir. Oysa konu sadece neslin paklığı değil, daha &ouml;nemli bir konudur: Eşler arasında en temiz duyguların icadı ve aile yapısında k&acirc;mil ittihat ve birliğin oluşturulmasıdır. İnsanın beş duyu organıyla ger&ccedil;ekleşen cinsel tahriklerin, &uuml;reme sistemi &uuml;zerinde etkili bir rol&uuml; vardır.</p>\n\n<p>\n	Bilim adamları, g&ouml;z ile meydana gelen tahriklerin hipofiz bezi &ndash;beynin altında k&uuml;&ccedil;&uuml;k bir bez- &uuml;zerinde etki bıraktığına inanıyorlar. Bu bez, altı hormon &uuml;retiyor ve &uuml;&ccedil; tanesinin &uuml;reme sistemi &uuml;zerinde etkisi var. &Ouml;rt&uuml;nmeyen kadınlara bakmanın b&ouml;yle bir etkisi var ve nihayetinde evlatlar &uuml;zerinde olumsuz etkiye ve kalıtsal bozukluklara sebep oluyor.</p>\n\n<p>\n	Anlatılanlara tevecc&uuml;h edilirse, kendini g&ouml;steren kadınlar ve kızlar, kendilerinde bu kalıtsal bozukluklar olmadığı halde, toplumdaki nesillerin selameti &uuml;zerinde affedilemeyecek, reva g&ouml;r&uuml;lemeyecek bir tesir bırakacaklardır. Hicabın felsefesi, b&ouml;yle etkileri &ouml;nlemektir.</p>\n\n<p>\n	<strong>c) Hicabın toplumsal etkileri</strong></p>\n\n<p>\n	<strong>1- Toplum ahlakının sebat ve selameti:</strong></p>\n\n<p>\n	İslam, toplumda ahlak selametini korumak i&ccedil;in kadın ve erkeğin ciddi ve metin olmasını &ouml;nermiştir. Allah, konuşma hususunda, hatta y&uuml;r&uuml;me hususunda kadınları uyarmıştır. Erkeklerin ilgisini &ccedil;ekmeyecek şekilde y&uuml;r&uuml;melerini buyurmuştur (Nur/31). Toplumun selameti, İslam&rsquo;ın y&uuml;ce hedeflerindendir. Resulullah (s.a.a) ş&ouml;yle buyurmuştur: &ldquo;Ben g&uuml;zel ahlakı tamamlamak i&ccedil;in g&ouml;nderildim.&rdquo; İslam&rsquo;ın b&uuml;y&uuml;k rehberinin hek&icirc;m beyanına dikkat, toplumun g&uuml;zel ahlakını tamamlamak i&ccedil;in b&uuml;t&uuml;n alanlardan faydalanılması gerektiği noktasını aydınlatmaktadır. Buna ortam hazırlayan en &ouml;nemli etkenlerden biri, kesinlikle hicaptır.</p>\n\n<p>\n	Toplumun iffetinin yara almaması i&ccedil;in herkes &ccedil;aba g&ouml;stermelidir ve herkes kendi payına toplumdaki iffeti korumakla vazifelidir. Bu sebeple toplumun iffetini korumanın, toplumdaki her ferdin toplumsal vazifesi olduğunu s&ouml;yl&uuml;yorlar. Elbette bu boyutta, kadınların payı daha ağırdır.</p>\n\n<p>\n	Ş&ouml;yle denilebilir: Hicapsızlık ve sınırsızlık birbirinden farklı iki durumdur. Kadının &ouml;rt&uuml;s&uuml;z olması, sınırsız olmasını gerektirmez. Aynı şekilde sınırsız olan bir kadın, muhakkak &ouml;rt&uuml;s&uuml;zd&uuml;r de denemez.</p>\n\n<p>\n	Elbette bu konu bir noktaya kadar kabul edilebilir ama bahsedilen konu, &ouml;rt&uuml;nmemenin sınırsızlığın mukaddimesi olduğu ve evlilik dışı şehevi isteklere ortam hazırladığıdır. Bununla birlikte bunun k&ouml;k&uuml;, kaynağından kesilmelidir. Ailelerin ve toplumun iffetinin yaralanmaması, kadının toplumsal boyutta b&uuml;y&uuml;k başarılara ulaşabilmesi ve mukaddes hizmet alanının şehev&icirc; arzularla kirlenmemesi i&ccedil;in hicabın y&uuml;ce değerinden yardım almaktan başka bir &ccedil;are yoktur, hicap korunmalıdır.</p>\n\n<p>\n	Herkesin g&ouml;z&uuml;n&uuml; namahremlere yumması gerektiği de doğrudur ama herkes de bedenini şehvet uyandırıcı bi&ccedil;imde başkalarının g&ouml;z&uuml; &ouml;n&uuml;ne sermemekle de vazifelidir. Beden ve beden g&ouml;r&uuml;n&uuml;m&uuml; şehvet uyandırıcı bir mal olarak kullanılmamalı ve şehvetli g&ouml;zlerin ilgisi &ccedil;ekilmemelidir.</p>\n\n<p>\n	Eğer hicabın ailev&icirc; etkilerinde &ouml;nceki iki hedef, yani aile sebatı ve nesil selameti, din&icirc; ve İslam&icirc; &ouml;rt&uuml; g&ouml;lgesinde g&uuml;zelce topluma yerleşirse saptırıcı hi&ccedil;bir unsur ve etken, o toplumu ger&ccedil;ek hedefinden alıkoyamaz. &Ccedil;&uuml;nk&uuml; toplumun saadet ve kemali aile ve nesil selameti etkenlerine bağlıdır. Eğer Batı ve Amerika k&uuml;lt&uuml;rlerine bakacak olursak, toplum sebatının ve selametinin orada &ouml;zel bir sarsılmayla karşı karşıya olduğunu g&ouml;r&uuml;r&uuml;z. Zira &ouml;rt&uuml;ye riayet etmedikleri ve iffeti, hay&acirc;yı korumadıkları ve cinsel i&ccedil;g&uuml;d&uuml;lerini kontrol etmedikleri i&ccedil;in, hem toplumda hem de ailede kişisel ve toplumsal şahsiyet temelinin genel bir zarar g&ouml;rmesine sebep olmuşlardır.</p>\n\n<p>\n	<strong>2- Kadının &ouml;zg&uuml;rl&uuml;ğ&uuml;:</strong></p>\n\n<p>\n	Bizim &ouml;zg&uuml;rl&uuml;kten kastımız iş, &ccedil;alışma ve tahsil yolunda gelişim ve ilerleme &ouml;zg&uuml;rl&uuml;ğ&uuml;d&uuml;r.</p>\n\n<p>\n	İşg&uuml;c&uuml;n&uuml; ve toplumsal faaliyeti zayıflatan şey, cinsel hazları ev ortamından topluma &ccedil;ekmek, &ouml;rt&uuml;nmemeyi yaymak ve cinsel ilişki &ouml;zg&uuml;rl&uuml;ğ&uuml;d&uuml;r. Hicap kadını hapsetmek, iktisad&icirc;, k&uuml;lt&uuml;rel ve toplumsal faaliyetlerden alıkoymak ve bu şekilde kabiliyetlerinin kilitli kalması demek değildir. İslam kadının dışarı &ccedil;ıkmasına ve ilim tahsil etmesine engel değildir. Aksine ilim tahsilini kadına ve erkeğe vacip bilir. İslam hi&ccedil;bir zaman kadının işsiz oturup atıl kalmasını istemez. Kadının bedenini &ouml;rtmesi k&uuml;lt&uuml;rel, toplumsal ve iktisad&icirc; hi&ccedil;bir faaliyetine engel olmaz. Bu g&uuml;c&uuml; fel&ccedil; eden şey, iş ortamının şehevi lezzet arayışlarıyla kirletilmesidir.</p>\n\n<p>\n	İslam Cumhuriyeti kurucusu İmam Humeyn&icirc;&rsquo;nin, 15 İsfend 1358 tarihli konuşması sırasında ş&ouml;yle dediğini g&ouml;r&uuml;yoruz: &ldquo;İslam meclisine kadınlar a&ccedil;ık sa&ccedil;ık gelip gitmemeliler. Hicaplı olurlarsa gelmelerinin, &ccedil;alışmalarının bir sakıncası yoktur ama şer&rsquo;i hicaba uysunlar ve şer&rsquo;i hususları korusunlar.&rdquo;</p>\n\n<p>\n	Bazen muhalifler diyorlar ki &ouml;zg&uuml;rl&uuml;k beşerin doğal hakkıdır ve hicap &ouml;zg&uuml;rl&uuml;ğe manidir. &Ouml;zg&uuml;rl&uuml;k kelimesinin a&ccedil;ıklaması ve cevabında ş&ouml;yle demeliyiz: Bu eleştiri sadece hicaba mahsus değildir, oru&ccedil; i&ccedil;in de bunu &ouml;ne s&uuml;rebilir ve oru&ccedil; h&uuml;km&uuml;n&uuml;n, insanın yemek yeme &ouml;zg&uuml;rl&uuml;ğ&uuml;ne aykırı olduğunu s&ouml;yleyebiliriz. Aynı şekilde d&uuml;nyadaki trafik kuralları da s&uuml;r&uuml;c&uuml;lerin &ouml;zg&uuml;rce araba kullanmalarını engellemektedir. Yine b&uuml;t&uuml;n haramlar ve vacipler insanın &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; kısıtlamaktadır. Elbette laik ekolde her şeyin caiz olduğu malumdur. Bu y&uuml;zden biz, bir din ve ekol&uuml; kabul ettiğimizde onun h&uuml;k&uuml;mlerini uygulamamız gerektiğini s&ouml;yl&uuml;yoruz. Biz M&uuml;sl&uuml;manız ve Kuran ve s&uuml;nnete bağlıyız. &Ouml;yleyse Allah&rsquo;a kulluk ederek ilahi h&uuml;k&uuml;mler doğrultusunda hayvan&icirc; &ouml;zg&uuml;rl&uuml;klerimizi sınırlandırmalıyız.</p>\n\n<p>\n	<strong>3- Siyasi ve k&uuml;lt&uuml;rel bağımsızlığın korunması:</strong></p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde bir&ccedil;ok toplumda giysiden siyasi fayda sağlıyorlar. Hintlileri dikkate alalım, nasıl da giysilerini siyasi bir olguya &ccedil;evirmişler ve o &ouml;zel giysiyle uluslararası toplantılara katılıyorlar.</p>\n\n<p>\n	Afrikalı toplumlardaki kadınları ve erkekleri dikkate alalım, nasıl da giysilerinden bağımsızlık belgesi oluşturuyorlar ve bu belgeyle kendilerini Batı&rsquo;nın k&uuml;lt&uuml;rel saldırılarından koruyorlar. İslami toplumlarda da kadınlar hicap veya tesett&uuml;r şeklindeki &ouml;zel &ouml;rt&uuml;lerini, İslam&rsquo;ı &ouml;zg&uuml;rce kabullerinin belgesi olarak ilan ediyorlar.</p>\n\n<p>\n	&ldquo;Giysi; fikr&icirc;, din&icirc;, siyas&icirc; ve k&uuml;lt&uuml;rel bağımsızlığı da ifade eden, bedenin bayrağı sayılır. Buradan giysi değişikliğinin d&uuml;ş&uuml;nce değişikliğini g&ouml;sterdiği sonucuna ulaşabiliriz. Buna bağlı olarak kişilerin davranışlarında da değişiklik olur ki bu durumda &uuml;lkenin bağımsızlığına g&ouml;lge d&uuml;şer. &Ouml;zellikle de insanın dış vaziyetinin i&ccedil; vaziyetini anlatması ve bağımlılığın i&ccedil;erde başladığını ve kişilerin zahirinde tecelli ettiğini g&ouml;stermesi a&ccedil;ısından &ouml;nemlidir.&rdquo; (Kaim&icirc;, 1373, s. 385-387)</p>\n\n<p>\n	&ldquo;Montesquieu&rsquo;nun deyimiyle demokrasi rejiminde iffetin kaybedilmesi, en b&uuml;y&uuml;k bedbahtlıklara ve bozukluklara sebep oluyor. &Ouml;yle ki bu, rejimin temellerini yok edecektir.&rdquo; (a.g.e.)</p>\n\n<p>\n	Bazen bozulmaların artmasının bir h&uuml;k&uuml;meti devirme sebebi olduğu, itiraf etmemiz gereken bir ger&ccedil;ektir. Biz bunun &ouml;rneklerini bu b&uuml;y&uuml;k d&uuml;nyanın &ccedil;eşitli b&ouml;lgelerinde, Latin Amerika&rsquo;da, Ortadoğu&rsquo;da ve diğer yerlerde g&ouml;rd&uuml;k. Gelecektekiler de gelecekte diğer bir&ccedil;ok toplumun &ccedil;&ouml;k&uuml;ş&uuml;ne şahit olacaklar.</p>\n\n<p>\n	Hicap, &uuml;&ccedil;&uuml;nc&uuml; d&uuml;nya toplumları i&ccedil;in s&ouml;m&uuml;rgeyle savaşma anlamına gelebilir ve onların ama&ccedil;ları yolunda bir engel olabilir. Cezayirli kadınlar Fransa saldırı g&uuml;&ccedil;leriyle m&uuml;cadeleleri sırasında bunu &ccedil;ok g&uuml;zel g&ouml;sterdiler ve onlara darbe vurdular. Ger&ccedil;ekte onlar M&uuml;sl&uuml;man olduklarını ve k&uuml;fr&uuml;n İslam&rsquo;ı yenmesini kabul etmeyeceklerini s&ouml;ylediler.</p>\n\n<p>\n	&ldquo;Eğer İslam toplumunda hicaba en azından bu g&ouml;zle bakarsak siyasi a&ccedil;ıdan yaygınlaştırılması neticesine varırız. İslami bir toplumda bir milliyet&ccedil;i bile vatanının bağımsızlığı ve emniyetini korumak i&ccedil;in hicabı kabul etmelidir. Elbette bir M&uuml;sl&uuml;man, imanı ve inancı gereği bunu kabul eder.&rdquo; (a.g.e., s. 387)</p>\n\n<p>\n	Eğer s&ouml;m&uuml;rgeciler, iffeti ve &ouml;rt&uuml;y&uuml; kadından almayı başarırsa o toplumun her şeyini, mesela erkeklerini, iradesi ve sultası altına alabilir. İran İslam İnkılabının başarısının sırlarından birisi de kadınların s&uuml;ratle kendilerini bulması, hicap silahına sarılarak satılmış Pehlev&icirc; rejiminin karşısında durması ve onları dize getirmesidir.</p>\n\n<p>\n	<strong>4- İktisad&icirc; işg&uuml;c&uuml;n&uuml;n korunması:</strong></p>\n\n<p>\n	&ldquo;Hicap, işg&uuml;c&uuml;n&uuml; koruyan bir etkendir. Herkesin resmi &ccedil;alışma saatinin işe harcanmasını sağlar. Bakışlardan, kaş g&ouml;z işaretlerinden, tuzağa d&uuml;ş&uuml;rmelerden, &acirc;lem yapmalardan kaynaklanan vesveseler ortadan kalkar. İ&ccedil;g&uuml;d&uuml;sel hazların ev ortamından iş ortamına &ccedil;ekilmesi, işg&uuml;c&uuml;n&uuml;n zayıflamasına ve sermayelerin heder olmasına yol a&ccedil;ar.&rdquo; (a.g.e., s. 398)</p>\n\n<p>\n	Diğer taraftan İslami &ouml;rt&uuml;nmeye uygun hicabın iktisad&icirc; rol&uuml;, her t&uuml;rl&uuml; moda d&uuml;şk&uuml;nl&uuml;ğ&uuml; ve bundan kaynaklanan rekabet ortamlarını ortadan kaldırmasıdır. Eğer kadınlar kendilerini s&uuml;sleyerek ve sergileyerek değil, sade, d&uuml;zenli ve gereken &ouml;l&ccedil;&uuml;de &ouml;rt&uuml;nerek toplumda var olurlarsa modaya tapma kaynaklı afetlerin ve sıkıntıların bir&ccedil;oğu kendiliğinden ortadan kalkar.</p>\n\n<p>\n	Makyaj malzemelerinin ve pahalı giysilerin &ouml;zellikle de modanın s&uuml;rekli değişmesiyle yarattığı ağır masraflar, ailelerin ve toplumun omuzlarına takatleri kesen mali bir y&uuml;k bindirmekte ve ilaveten toplumun sermayelerinin heder olmasına sebep olmaktadır.</p>\n\n<p>\n	Kızlarda hicabı i&ccedil;selleştirme y&ouml;ntemleri</p>\n\n<p>\n	<strong>1- Allah&rsquo;a imanın artırılması ve kuvvetlendirilmesi:</strong></p>\n\n<p>\n	Hicap k&uuml;lt&uuml;r&uuml;n&uuml; i&ccedil;selleştirmek ve yaymak i&ccedil;in iffet ve hay&acirc; faziletiyle beraber, &ouml;nce toplum bireylerinin, ahlak ve davranışlarının k&ouml;k&uuml; ve ruhu diyebileceğimiz, din&icirc; inan&ccedil;larının ve imanının g&uuml;&ccedil;lendirilmesine tevecc&uuml;h g&ouml;sterilmelidir. &Ouml;rt&uuml;nmemenin en &ouml;nemli etkenlerinden biri, hay&acirc;nın zayıflamasına yol a&ccedil;an iman ve maneviyat zayıflığıdır. İman, insanı g&uuml;nahlara d&uuml;şmekten koruyan bir sığınak gibidir. Hz. Ali (a.s) ş&ouml;yle buyuruyor: &ldquo;İnsanın imanı, amellerinde g&ouml;r&uuml;l&uuml;r.&rdquo; (&Acirc;med&icirc;, 1373, s. 62)</p>\n\n<p>\n	Doğru inan&ccedil;lar ve sağlam imanlar, kişinin ve toplumun yaşamının niteliğinde en y&uuml;ce rol&uuml; oynar.</p>\n\n<p>\n	<strong>2- Hicap h&uuml;k&uuml;mleriyle ilgili bilgilendirme (Kadınlara ve erkeklere ayrı)</strong></p>\n\n<p>\n	Bazı gen&ccedil;lerin &ouml;rt&uuml;n&uuml;n sınırlarıyla ve h&uuml;k&uuml;mleriyle aşina olmaması, &ouml;rt&uuml;nmemenin diğer sebeplerinden biridir. Mahrem ve namahrem arasındaki ilişkilerin sınırları ve İslami &ouml;rt&uuml;n&uuml;n nasıl olması gerektiği hakkında bilgi sahibi olmamak, yanlış &ouml;rt&uuml;nmeyle veya &ouml;rt&uuml;nmemeyle sonu&ccedil;lanmaktadır. Oysa bu kimseler İslami &ouml;rt&uuml;n&uuml;n h&uuml;k&uuml;mlerini bilseler, d&uuml;zeltme yoluna giderler.</p>\n\n<p>\n	<strong>3- Hicap h&uuml;km&uuml;n&uuml;n delillerinin ve olumlu etkilerinin anlatılması:</strong></p>\n\n<p>\n	İffetin ve hicabın yaşamlarında k&uuml;lt&uuml;rel, toplumsal ve ailev&icirc; etkilerinin ve felsefesinin, delilleriyle ve doğru bir şekilde gen&ccedil;lere anlatılması ve riayet edilmediğinde doğacak k&ouml;t&uuml; sonu&ccedil;ların g&ouml;zlerinde canlandırılması, onların hicabın ve iffetin akl&icirc; ve mantık&icirc; hakikatini idrak etmelerine yardım edebilir.</p>\n\n<p>\n	<strong>4- &Uuml;st&uuml;n hicap &ouml;rneklerinin tanıtılması:</strong></p>\n\n<p>\n	İnsanların yaşamında b&uuml;y&uuml;k kahramanların &ccedil;ok tesirli olduğuna dair ş&uuml;phe yoktur. Beşer her zaman kendi yaşamında se&ccedil;kin &ouml;rnekler arama ve ahlakını ve davranışını ona uyarlama &ccedil;abasındadır. Ruhsal ve davranışsal yapı &uuml;zerinde &ouml;rneklerin &ouml;nemli bir rol&uuml; vardır. G&uuml;n&uuml;m&uuml;zde ciddi meselelerden biri, M&uuml;sl&uuml;man kadınların İslam tarihindeki &uuml;st&uuml;n simalarla olması gerektiği gibi aşina olmamasıdır.</p>\n\n<p>\n	Kadın kalbinde Ali sevgisine yer verirse, onun ailesini &ouml;rnek kabul eder ve &ouml;rnek alırsa dokunulmaz olur ve toplumda varlığı kaygı yaratmaz, aksine kafa rahatlığı sağlar. Bununla beraber Ehl-i Beyt&rsquo;in sevgisini &ouml;ğretmek, &ouml;rnek almayı ve etkilenmeyi &ouml;ğretmek anlamında olacaktır. Sonra, ergenlerin g&ouml;z&uuml; &ouml;n&uuml;ndeki &ouml;rneklerin, &ouml;zellikle de &ouml;ğretmenlerinin &ouml;rt&uuml;nme şekli onlar &uuml;zerinde b&uuml;y&uuml;k etki bırakır.</p>\n\n<p>\n	<strong>5- Medyanın ıslahı:</strong></p>\n\n<p>\n	Dakik bir g&ouml;zleme ihtiyacı olan &ouml;nemli alanlar arasında kitap basımı ve yayımı, basın, film yapımcılığı ve m&uuml;zik sekt&ouml;rlerini sayabiliriz. Bunlar aydın g&ouml;r&uuml;n&uuml;m&uuml; altında iffetin yaygınlaşmasına aykırı &uuml;r&uuml;nler &uuml;retmektedirler. Bu t&uuml;r hareketlere karşı kati tavır koyulmalıdır.</p>\n\n<p>\n	6- Okullarda &ccedil;ocuklara verilen din&icirc; eğitimin ilgi &ccedil;ekici hale getirilerek canlandırılması:</p>\n\n<p>\n	Okullar, eğitim, &ouml;ğretim ve tezkiye merkezleridirler. Din&icirc; konuların işlenmesi, diğer ders konuları gibi bir gereksinimdir. Eğitim ve &ouml;ğretim olmadan sadece tavsiye etmek, din&icirc; &ouml;rt&uuml;y&uuml; kuru ve zorlama bir emre d&ouml;n&uuml;şt&uuml;r&uuml;r. Tavsiyenin bilgiyle birlikte olması ise kabul&uuml;n&uuml; kolaylaştırır. Hicap hakkında bilgi, yapılmasının garantisidir.</p>\n\n<p>\n	<strong>7- İyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma:</strong></p>\n\n<p>\n	İyiliği emretme ve k&ouml;t&uuml;l&uuml;kten sakındırma, toplumda yaygın ve cesur bir şekilde uygulanırsa ve &ouml;rt&uuml;s&uuml;z kadınlar s&uuml;rekli İslam toplumu tarafından iyiliğe &ccedil;ağrılırsa gerektiği gibi &ouml;rt&uuml;nmeyenlerin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml;yle ilgili sorun ortadan kalkar. Elbette hakkın beyanında edepli ve dost&ccedil;a y&ouml;ntemler kullanılmalıdır. &Ccedil;&uuml;nk&uuml; nefis hakir olduğunda eğitime a&ccedil;ık olmayacağı noktası dikkate alınmalıdır.</p>\n\n<p>\n	<strong>8- Hay&acirc;, iffet ve hicap doğrultusunda k&uuml;lt&uuml;rel hazırlık:</strong></p>\n\n<p>\n	Toplumda sahih hicap ve &ouml;rt&uuml; k&uuml;lt&uuml;r&uuml;n&uuml; oluşturmak i&ccedil;in &ouml;nce hay&acirc; k&uuml;lt&uuml;r&uuml;n&uuml; oluşturmak, sonra iffet i&ccedil;in planlama yapmak ve ardından &ouml;zel hayatın korunması doğrultusunda, daha sonra en somut d&uuml;zeyde, yani hicap &uuml;zerinde &ccedil;alışmak gerekir. Hay&acirc;, dış g&ouml;stergelerle belli olan tamamen i&ccedil;sel bir şeydir. Eğer k&ouml;klere inilerek toplum bireyleri hay&acirc; ile eğitilirlerse hicap k&uuml;lt&uuml;r&uuml;n&uuml; canlandırmak i&ccedil;in &ccedil;ok fazla zamana ihtiyacımız olmayacaktır. Bununla beraber hay&acirc; alanında k&uuml;lt&uuml;rel yapılanma i&ccedil;in, iffet veya sonraki merhale olan hicap k&uuml;lt&uuml;r&uuml;n&uuml;n oluşturulmasına nispetle daha uzun bir zaman zarfı gereklidir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	&Ouml;zetle hicabın, aşağıdaki etkenler arasında irtibat kurmak i&ccedil;in &ccedil;alışan ilahi bir davranış olduğu s&ouml;ylenebilir:</p>\n\n<p>\n	a) K&uuml;lt&uuml;r ve din irtibatı: &Ccedil;&uuml;nk&uuml; Y&uuml;ce Yaradan hicabın sınırlarını belirlemiş ama icrasını beşerin &ouml;rf&uuml;ne ve k&uuml;lt&uuml;r&uuml;ne bırakmıştır.</p>\n\n<p>\n	b) İnsanın davranışında tekam&uuml;l ve irade arasında irtibat: &Ccedil;&uuml;nk&uuml; hicap, M&uuml;sl&uuml;man kadının kendi se&ccedil;tiği bir fiildir.</p>\n\n<p>\n	c) Akıl ve iman arasında irtibat: &Ccedil;&uuml;nk&uuml; hicap kadının, icrası tefekk&uuml;r ve akla dayalı olan amel&icirc; imanıdır.</p>\n\n<p>\n	d) Hicabın siyaset ve din ile irtibatı: Hicabın siyasi, k&uuml;lt&uuml;rel ve toplumsal alanlarda geniş yansımaları vardır ve kişinin din&icirc; ve milli kimliğinin bir sembol&uuml; sayılmaktadır.</p>\n\n<p>\n	Netice olarak, bizim İslami eğitim tanımımıza g&ouml;re ki &ldquo;D&uuml;ş&uuml;ncelerin, ahlakın ve amellerin Allah eksenli ve İslami &ouml;ğretilere mutabık olarak d&uuml;zenlenmesidir&rdquo; (Beheşt&icirc;, 1382, s. 138) hicap, kadının nefsi ve d&uuml;ş&uuml;ncesi &uuml;zerinde huzur, denge ve s&uuml;k&ucirc;net etkisi bırakmakta, ızdırabı ondan uzaklaştırmakta ve i&ccedil;inde taşıdığı y&uuml;ce sıfatları uyandırmaktadır. Belki de bu y&uuml;zden sapkın ve garezli kişiler, hicabı g&ouml;rd&uuml;klerinde rahatsız ve muzdarip olmaktadırlar. Hicap, Allah&rsquo;a yakınlaşmak i&ccedil;in yapılan ibadi amellere yoğunlaşmaya yardım eder. Zira ilahi kanunlara uygun olan her şey, d&uuml;zen ve dengenin kurulmasına yardım eder. Hicabın şeklinin nasıl olduğu &ouml;nemli değildir (pardes&uuml;, baş&ouml;rt&uuml;, &ccedil;arşaf ve diğerleri), &ouml;nemli olan onun ruhu ve anlamıdır ki Allah tarafından bir teyit m&uuml;hr&uuml;d&uuml;r ve M&uuml;sl&uuml;man kadın İslami hicabı, Allah&rsquo;a yakınlaşma kastıyla iftiharlı ve izzetli bir ta&ccedil; gibi başına takmaktadır.</p>\n\n<p>\n	<strong>Kaynak&ccedil;a</strong></p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kuran-ı Kerim.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Ekber&icirc;, Muhammed Rıza (1377), Tahlil-i N&ucirc; ve Ameli ez Hicab der Asr-ı Hazır, Tahran: İntişarat-ı Peyam-ı İtret.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	&Acirc;med&icirc;, Abdulvahid bin Muhammed (1373), Gureru&rsquo;l-Hikem ve Durru&rsquo;l-Kelem, Cemaleddin Muhammed Hansar&icirc; şerhi, Tahran: İntişarat-ı Danışg&acirc;h-i Tahran.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Bankipurferd, Emir H&uuml;seyin (1383), Haya, İsfehan: İntişarat-ı Hadis-i Rah-ı Aşk.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Beheşt&icirc;, Said (1382), Terbiyet-i İslami, Tahran: Feslname-i Talim ve Terbiyet-i Vezaret-i &Acirc;muzeş ve Pervereş.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Payende, Ebu&rsquo;l-Kasım (1364), Nehcu&rsquo;l-Fesahe, Tahran: İntişarat-ı Kanun-i Cavid.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Celal&icirc;, Zeynep (1372), Hicap ez Didgah-ı Revanşinasi, Silsile Nişesthayi Pejuheşkede-i İmam Humeyni (r.a).</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;rr Amul&icirc;, Muhammed bin Hasan (1363), Vesailu&rsquo;ş-Şia, 20 cilt, Tahran: İntişarat-ı İslam&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	H&uuml;srev&icirc;, Hasan (1370), Mecmuayi Makalat-ı Puşeş ve İfaf, Dovvum&icirc;n Nemayişgah-i Teşhis ve Menzilet-i Zen.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Rehber, Muhammed Taki (1368), Hicab ve Şahsiyet-i Zen der İslam, Gum: Sazman-ı Tebligat-ı İslam&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Sazman-ı Tebligat-ı İslam&icirc; (1368), Hicab ve Azad&icirc; (Mecmuayi Makalat-ı Konferans-ı Zen), Tahran: &Ccedil;aphaneyi Allameyi Tabataba&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Secistan&icirc;, Ebi Davud (tarihsiz), S&uuml;nen-i Ebi Davud, Kahire: Daru&rsquo;l-İhyai&rsquo;s-S&uuml;nneti&rsquo;n-Nebeviyye.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Saduk, Ebu Cafer (1376), İlelu&rsquo;ş-Şerai, Gum: İntişarat-ı Mektebetu&rsquo;d-Daver&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Tabataba&icirc;, Seyyid Muhammed H&uuml;seyin (1361), El-Mizan fi Tefsiri&rsquo;l-Kuran, Seyyid Muhammed Bakır Musev&icirc; Hemedan&icirc; terc&uuml;mesi, Tahran: İntişarat-ı Muhammed.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Kaim&icirc;, Ali (1373), Hayat-ı Zen der Endişe-i İslam&icirc;, Tahran: İntişarat-ı Emir&icirc;.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Meclis&icirc;, Muhammed Bakır (1376), Biharu&rsquo;l-Envar, Muhammed Bakır Kumre&icirc; terc&uuml;mesi, c. 110, Tahran: Mektebetu&rsquo;l-İslamiyye.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mutahhar&icirc;, Murtaza (1358), Mesele-i Hicab, Tahran: İntişarat-ı Sadra.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	________________ (1358), Nizam-ı Hukuk-i Zen der İslam, Tahran: İntişarat-ı Sadra.</p>\n\n<p style=\"margin-left:14.15pt;\">\n	Mehdizade, H&uuml;seyin (tarihsiz), Berresiyi Şubehat-ı Hicab, Silsile Nişesthayi Pejuheşkede-i İmam Humeyn&icirc; (r.a), Tahran.</p>','İslam’da Hicabın Kapsamının, Felsefesinin ve Eğitimsel Etkilerinin İncelenmesi','','publish','closed','open','','islamda-hicabin-kapsaminin-felsefesinin-ve-egitimsel-etkilerinin-incelenmesi','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3345',0,'post','',0),(3346,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. Gulamh&uuml;seyin İbrahimi Dinani</strong></p>\n\n<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<p>\n	Konuya girmeden ve gelenek ile modernlik arasındaki ilişkiyi ortaya koymadan &ouml;nce mantıksal kriterlere uygun olarak modernite ve geleneğin tanımını yapmak, her birinin mahiyetini a&ccedil;ıklamak, sonra da bu ikisinin nasıl bir alışveriş ve etkileşim i&ccedil;inde bulunduğuna bakmak uygun olacaktır. Modern insan kimdir ve gelenek&ccedil;i insan nasıl biridir?</p>\n\n<p>\n	Gelenek, modernlik veya modernite konusunda kapsayıcı ve kuşatıcı bir tanım yapmak &ccedil;ok g&uuml;&ccedil;t&uuml;r. Bununla ilgili &ccedil;eşitli tarifler g&ouml;sterilmiş ve herkes kendi bakışa&ccedil;ısına g&ouml;re bir tanım yapmıştır. Bendenizin kanaati, net bir bilgi i&ccedil;in bu iki olgunun etki ve alametlerine odaklanmanın epeyce yardımcı olacağı y&ouml;n&uuml;ndedir.</p>\n\n<p>\n	<strong>Modernite ve modernliğin tanımına giriş</strong></p>\n\n<p>\n	Kimileri moderniteyi tanımlarken ileriye doğru hareket, ileri gitme, s&uuml;rekli hareket, ilerleme, terakki, bir yerde durmamamız, belirtisizlik veya belli bir renkte olmama, i&ccedil;inde ka&ccedil;ınılmaz olarak kriz, sıkıntı, &ccedil;elişki, kuşku ve teredd&uuml;t bulunan s&uuml;rekli hareketten bahseder. Bu tanımların tamamı doğru olsa da olmasa da modernitenin, modern insanın ve modern d&uuml;nyanın bazı alametleri vardır. İnsanlık tarihi boyunca ge&ccedil;mişi olmayan bir d&uuml;nya. G&uuml;n&uuml;m&uuml;zde modern insan, modernitede mevcut bulunan hasletlerin aynısı olan &ouml;zellikler taşımaktadır. Whitehead&rsquo;in modernitenin manasını aşağı yukarı a&ccedil;ıklayan bir c&uuml;mlesi vardır. Ş&ouml;yle der: Ge&ccedil;mişteki insanlar kendilerine ve başkalarına hep neleri tecr&uuml;be ettiklerini anlatırdı. Ama modern insan neleri tecr&uuml;be ettiğini anlatmıyor, neleri tecr&uuml;be edebileceğini s&ouml;yl&uuml;yor. Neleri tecr&uuml;be ettiğini anlatmak, neleri tecr&uuml;be edebileceğini s&ouml;ylemekten olduk&ccedil;a farklıdır. Tıpkı ge&ccedil;mişle şu anın farkı gibi.</p>\n\n<p>\n	Bu s&ouml;z&uuml; &ccedil;&ouml;z&uuml;mlediğimizde, k&ouml;k&uuml;n&uuml;n, Kant&rsquo;ın dile getirdiklerinde bulunduğunu g&ouml;r&uuml;r&uuml;z. Kant, neleri anlayabileceğimizden bahsediyordu. Modernitenin &ouml;nc&uuml;s&uuml;n&uuml;n ve belki de kurucusunun Kant olduğunu s&ouml;ylemek abartı sayılmaz.</p>\n\n<p>\n	Modernitenin bir felsefi ve fikri k&ouml;k&uuml; vardır. Kişinin modern veya gelenek&ccedil;i d&uuml;ş&uuml;nmesi ya da davranmasının onun dış g&ouml;r&uuml;n&uuml;ş&uuml;nde bile etkisi vardır.</p>\n\n<p>\n	Bunlar tefekk&uuml;r&uuml;n etkileridir. Yani insanlık modern d&uuml;ş&uuml;nme tarzını elde ettiği i&ccedil;in teknolojiye ulaştı, tekniğe ulaştığı ve onu keşfettiği i&ccedil;in d&uuml;ş&uuml;nce bi&ccedil;imi değişmiş değildir. Hi&ccedil; kuşku yok bunlar d&uuml;ş&uuml;nceyi değiştirir ama esas, fikirdir. D&uuml;ş&uuml;nce pratiğin menşeidir. Pratik de d&uuml;ş&uuml;nceye etki edebilir. Fakat asıl olan, pratiğin kaynağı d&uuml;ş&uuml;ncedir. Dolayısıyla tartışma daha ziyade modern ve geleneksel d&uuml;ş&uuml;nce tarzının ne t&uuml;r bir d&uuml;ş&uuml;nce olduğudur.</p>\n\n<p>\n	<strong>Modernitenin &ouml;zellikleri</strong></p>\n\n<p>\n	Modern d&uuml;ş&uuml;nce i&ccedil;in zikredilen &ouml;zelliklerden biri, b&uuml;y&uuml;bozumudur. Yani modern insan, hi&ccedil;bir b&uuml;y&uuml;, simge ve sırra inanmaz. Herşeyin apa&ccedil;ık, berrak, bilimsel ve deneysel olmasını ister. Eğer bir şey a&ccedil;ık, berrak ve bilimsel değilse (o da deneysel bilime g&ouml;re) değeri yoktur. Modernite sır, sembol ve b&uuml;y&uuml;n&uuml;n boyunduruğu altına girmez. B&uuml;y&uuml;leri bozmaya &ccedil;alışır. Elinden gelse her t&uuml;rl&uuml; b&uuml;y&uuml;, sır ve simgeyi ortadan kaldırmak ister. Bu, modern d&uuml;ş&uuml;ncenin ayırt edici &ouml;zelliğidir. Buna karşılık gelenek&ccedil;i d&uuml;ş&uuml;nce simge ve sırla tam bir uyum i&ccedil;indedir. Onda simge ve sırrın belli bir yeri vardır. Hatta b&uuml;y&uuml; bile ilgi alanındadır.</p>\n\n<p>\n	Modern d&uuml;ş&uuml;ncenin bir diğer hususiyeti ş&ouml;yle s&ouml;ylemesidir: Tarih, değerlerin laboratuarıdır. Değerler daima bu laboratuarda &ccedil;atışırlar. &Ccedil;eşitli değerler &ccedil;atışır ve modern insan sorumlu davranarak tercihte bulunmakla y&uuml;k&uuml;ml&uuml;d&uuml;r. Değerler birbiriyle savaş halindedir, siz de oradasınız ve tercihle y&uuml;zy&uuml;zesiniz. Der ki, bir&ccedil;ok değer hayattadır. Kavimler, milletler, felsefeler, fırkalar ve k&uuml;lt&uuml;rler muhtelif değerlere sahiptir ve bunlar birbiriyle &ccedil;atışma halindedir. Hindu, hayvanı &ouml;ld&uuml;rmemek ve onlara eziyet etmemek gerektiğini s&ouml;yler. Hayvan kesmeyi &ccedil;irkin g&ouml;r&uuml;r. İslam ise aksine, koyun kesmeyi caiz kabul eder. Hindu bunun g&uuml;nah olduğuna inanır. İslam ise hacda kurban kestirir. Modern insan, batılının bir değere, doğulunun başka bir değere sahip olduğu bu değerler &ccedil;atışmasında tercihte bulunma y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; olduğuna inanır. Bu, modernitenin kendine &ouml;zg&uuml; &ouml;zelliklerindendir. Geleneksel insan bu değerlerden herhangi birine bağlıdır. Ama modern insan i&ccedil;in bunlar karşı karşıyadır ve tercih y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml; vardır.</p>\n\n<p>\n	Modern insanın evrene bakışı bilimsel ve deneyseldir. Yani deneyin &ouml;n&uuml; alındığı ve durduğu yerde modern insanın d&uuml;ş&uuml;ncesi kalakalır. &Ccedil;&uuml;nk&uuml; o, g&ouml;zlemlenebilen ve deneysel olanı, laboratuara sokulabileni kabul eder. Fakat mevzu burada sona ermez. Bilakis modern insan, deney ayağı topalladığında ve laboratuara sokulamadığında d&uuml;ş&uuml;nceye durma talimatı verir. Bu ikinci b&ouml;l&uuml;m &ccedil;ok &ouml;nemlidir. Madem ki deney ve laboratuar işin i&ccedil;indedir, duyumsayarak g&ouml;rmektedir, &ouml;yleyse kabul edebilir. Ama deneyin yolun sonuna geldiği soyut durum karşısında d&uuml;ş&uuml;nceye der ki &ldquo;dur&rdquo;. Yani &ldquo;d&uuml;ş&uuml;nme&rdquo;. Yani madem ki deney ayağı işin i&ccedil;indedir, &ouml;yleyse d&uuml;ş&uuml;nce ayağı da işin i&ccedil;indedir. Deney ayağı topalladığı an d&uuml;ş&uuml;nce de sona erer. Buna mukabil gelenek&ccedil;i d&uuml;ş&uuml;ncenin yola devam etmesi gerektiğini s&ouml;yler.</p>\n\n<p>\n	Modernitenin bu &ouml;zelliği ve gelenekten farklılıkları, Whitehead&rsquo;in neyi tecr&uuml;be edebileceğimiz s&ouml;z&uuml;n&uuml; hatırlatmalıdır. Yani tecr&uuml;be edemez olduğumuzda artık d&uuml;ş&uuml;nce de yoktur.</p>\n\n<p>\n	Zikredilen şey modernitenin &ouml;zellikleridir ve doğal olarak d&uuml;ş&uuml;ncesinde bu &ouml;zelliklerin bulunduğu kişi psikolojik ve ruhsal a&ccedil;ıdan kuşkucu ve b&uuml;y&uuml;bozucudur. Daha az inanır, zor inanır. Hemen kuşku duyar, eleştirir, durumları mercek altında deneye tabi tutar, deneyini yapamadığı şeyi reddeder, eleştirel davranır, nihayet ondan sonra karar verir. Onun g&ouml;z&uuml;nde değerler savaş halindedir ve o tercihte bulunmalıdır. Ama hangi kritere g&ouml;re tercihte bulunacaktır. &Ccedil;&uuml;nk&uuml; deney her zaman s&ouml;zkonusu olamamaktadır. Bunun i&ccedil;in doğru d&uuml;r&uuml;st bir kriteri yoktur. Bu y&uuml;zden se&ccedil;iminin sonucu bir t&uuml;r ıztırap olacaktır. Bu sebeple modern d&uuml;ş&uuml;n&uuml;r daima ıztırap &ccedil;eker. İstikrarı yoktur. &Ccedil;ıpası olmayan gemidir. Muallaktadır. S&uuml;rekli ıztırap ve kaygıya maruz kalır.</p>\n\n<p>\n	Modernite d&uuml;ş&uuml;ncesi Descartes zamanından başlar. Aslında modernitenin kurucusu olan Kant&rsquo;la birlikte doruğa ulaşmıştır. Bu tarz d&uuml;ş&uuml;nce insanlık d&uuml;nyasında 300-400 yıl &ouml;nce ortaya &ccedil;ıktı. Daha &ouml;nce b&ouml;yle bir şey yoktu.</p>\n\n<p>\n	Modernitenin &ouml;zellikleri arasında yeni olana eğilim de vardır.</p>\n\n<p>\n	Modernist d&uuml;ş&uuml;nce a&ccedil;ısından b&uuml;y&uuml;k filozof Aristo bug&uuml;n artık eskimiştir. Descartes, Aristo&rsquo;nun sert muhaliflerindendir. Descartes, Yunanca bilmemekle &ouml;v&uuml;n&uuml;rd&uuml; ve Aristo&rsquo;nun eserlerini okumamıştı. Descartes&rsquo;ın metodu Aristo karşıtı bir y&ouml;ntemdir. Ama bug&uuml;n Aristo&rsquo;dan neler eskimiştir? Daha &ccedil;ok bilimsel ve pozitivist boyutu bulunanlar. Aristo biyolojisi bug&uuml;n b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de eskidir. Aristo b&uuml;y&uuml;k bir biyologtu. Yaban bir bah&ccedil;ede t&uuml;m hayvanları topladı ve onları incelemeye koyuldu. Fakat artık Aristo&rsquo;nun biyolojisi eskimiştir. Aristo&rsquo;nun tıbbı, fiziki, astronomisi de eskimiştir. Fakat Aristo&rsquo;nun felsefesi de eski midir? Siz inansanız da ben buna inanmam. Acaba Eflatun&rsquo;un felsefesi bug&uuml;n eski midir?</p>\n\n<p>\n	Benim bakışa&ccedil;ıma g&ouml;re felsefe eskimez. Tabii ki fizik, coğrafya ve bilimsel konularla irtibatlı olduğu &ouml;l&ccedil;&uuml;de değişime uğrar ve d&ouml;n&uuml;ş&uuml;r. G&uuml;n&uuml;m&uuml;zdeki bilim, biyoloji ve tıp da yarın eskiyecektir. Sokrat ve Hipokrat tıbbını eskitmiş olan bu tıbbın kendisi de yarın eskimiş olacaktır.</p>\n\n<p>\n	Ama &ouml;zg&uuml;n felsefe, d&uuml;ş&uuml;nce ve fikir bir kere ortaya &ccedil;ıktığında artık bir daha &ouml;lmez ve yokolmaz. Herşey ortadan kalkar, d&uuml;ş&uuml;nce hari&ccedil;. D&uuml;ş&uuml;ncenin fani olduğunu d&uuml;ş&uuml;nm&uuml;yorum. Ayet, sadece Allah&rsquo;ın baki olduğunu s&ouml;yl&uuml;yor (Celal ve ikram sahibi Rabbinin z&acirc;tı bakidir<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>). D&uuml;ş&uuml;nce, Rabbin vechidir. &Ouml;zg&uuml;n d&uuml;ş&uuml;nce bir kez ortaya &ccedil;ıktığında ne eskir, ne de yokolur. Toplumun o d&uuml;ş&uuml;nceyi kabul edebilmesi i&ccedil;in belli bir zaman ge&ccedil;mesi gerekebilir. Y&uuml;zyıllarca gizli kalmış ve insanların karşılaşmaya hen&uuml;z hazır olmadıkları pek &ccedil;ok d&uuml;ş&uuml;nce vardır. Ama d&uuml;nyada o d&uuml;ş&uuml;nceyi beğenen ve onunla ilişkili bir tek kişi bulunsa bile s&ouml;zkonusu fikir mevcuttu. Bundan dolayı &ouml;zg&uuml;n fikirler daima vardır, velev ki zaman ve tarih bakımından ge&ccedil;mişe ait olsun.</p>\n\n<p>\n	Modernist, şu anda ge&ccedil;mişten neyin eksik olduğunu s&ouml;yler. Ama aynı s&ouml;z&uuml; tersinde de s&ouml;ylemek m&uuml;mk&uuml;nd&uuml;r: Ge&ccedil;miş neden k&ouml;t&uuml;d&uuml;r? Yalnızca &ouml;ncesine ait olması nedeniyle. Eğer onun &uuml;st&uuml;nde bir şeyiniz varsa o mutlaka doğrudur. Fakat felsefede g&uuml;n&uuml;m&uuml;z filozofu Eflatun&rsquo;dan daha iyi mi konuşur? Eflatun&rsquo;un d&uuml;ş&uuml;ncesinin sırf ge&ccedil;mişe ait olduğu i&ccedil;in artık ge&ccedil;ersiz hale geldiği s&ouml;ylenebilir mi? Sırf ge&ccedil;mişte kalması nedeniyle neden ge&ccedil;ersiz olsun? En azından kendi &ccedil;apında itibarı vardır oysa.</p>\n\n<p>\n	Diğer bir tartışma da şudur ki, insan ge&ccedil;mişi unutabilir mi? Gelenek ge&ccedil;mişe aittir. İnsan ge&ccedil;mişe sahip olmayabilir mi? Zamanın hakikatinin ne olduğunu bilmiyoruz.</p>\n\n<p>\n	Hıristiyan aziz Augustine der ki: &ldquo;Zamanın ne olduğunu biliyorum. Bug&uuml;n&uuml;n bug&uuml;n olduğunu biliyorum. &Ouml;nceki saat bir saat &ouml;nceydi, şu an ise bir saat sonrasıdır. Ama soyut olarak bana zamanın en olduğunu sorsalar zamanın ne olduğunu bilemem.&rdquo; Zamanın mahiyeti nedir? Hareket miktarı! Hareketin miktarı nedir? Arazdaki hareketin miktarı mı? Yoksa cevherdeki hareketin miktarı mı? Meşhur Alman filozofu Heidegger, varlığın miktarı olduğunu s&ouml;yler. Bizim Ebu&rsquo;l-Berekat da bin yıl &ouml;nce varlığın miktarı olduğunu s&ouml;ylemişti.</p>\n\n<p>\n	Her hal&uuml;karda zamanın mahiyeti &uuml;zerine ihtilaf b&uuml;y&uuml;kt&uuml;r. Fakat bir şeyi biliyoruz. O da şudur: Her ne varsa &uuml;&ccedil; kısma ayrılır: Ge&ccedil;miş, şimdi, gelecek. D&uuml;n, bug&uuml;n, yarın.</p>\n\n<p>\n	Eğer d&uuml;n yok idiysek bug&uuml;n de yokuz ve yarın da olmayacağız. Hi&ccedil; kuşku yok belki yarın olmayacak. &Ccedil;&uuml;nk&uuml; hen&uuml;z ger&ccedil;ekleşmedi. Olup olmayacağı da belli değil. Kimbilir belki yarın kıyamet kopacak ve yarın hi&ccedil; olmayacak. Ama ya d&uuml;n? D&uuml;n&uuml; m&uuml; inkar etmek daha doğru, yarını mı? Yarının gelip gelmeyeceğini bilmiyoruz, ama d&uuml;n nasıl inkar edilebilir ki? D&uuml;n, şimdi, yarın. Bu taksim, onu ger&ccedil;ek yapan insan i&ccedil;indir.</p>\n\n<p>\n	İnsanın ge&ccedil;mişi vardır. Bu &uuml;&ccedil; zamandan (ge&ccedil;miş, şimdi, gelecek) hangisi daha kesindir? Şimdiki zaman kuşkulu ve g&ouml;recelidir. Gittiğini ve ge&ccedil;mişe ait olduğunu s&ouml;ylediğimizde insan kendi ge&ccedil;mişinden habersiz olamaz. Ge&ccedil;mişi bulunmayan insan k&acirc;mil değildir. Batılı d&uuml;ş&uuml;n&uuml;rlerden biri ş&ouml;yle der: İnsanın varlığının tamamı da kendi zamanı değildir. İnsan bir b&uuml;t&uuml;nd&uuml;r, &ccedil;&uuml;nk&uuml; k&acirc;mildir ve varlığı daha &ccedil;ok ge&ccedil;mişe aittir. Yani ge&ccedil;mişin mahs&uuml;l&uuml;d&uuml;r ve tabii ki geleceği de d&uuml;ş&uuml;n&uuml;r. Zira umudu vardır.</p>\n\n<p>\n	Geleceğe bakmaksızın da insanın yaşaması m&uuml;şk&uuml;ld&uuml;r, hatta hayatta bile kalamaz. Gelece bakmak daha &ccedil;ok umutta tecelli eder. Hepimizin umut taşırız. Yani karşımıza ne &ccedil;ıkacağını g&ouml;rmek i&ccedil;in geleceğe bakarız. Yarının filan şekilde olmasını umarız. Bu beni hayatta tutar.</p>\n\n<p>\n	İntihara teşebb&uuml;s eden &ccedil;oğu kişi, gelecekten umudunu kaybetmiş olanlardır. &ldquo;Ne i&ccedil;in hayatta olalım ki&rdquo; derler. Hayatta kalmak geleceğe sahip olmak demektir. İnsan amacı d&uuml;ş&uuml;n&uuml;r. &ldquo;Ni&ccedil;in hayattayım&rdquo; der. Eğer varlık felsefesi yoksa intihara teşebb&uuml;s eder. &Ouml;yleyse hem umut bi&ccedil;iminde geleceğin &ouml;nemi vardır, hem yaşadığımız şu anın, hem de ge&ccedil;mişin. İnsan kendisine m&uuml;racaat ettiğinde ge&ccedil;mişin &uuml;r&uuml;n&uuml; olduğunu g&ouml;r&uuml;r. Her insanın, &ccedil;oğunlukla da yaşlıların, uzun bir ge&ccedil;mişleri olduğundan psikologlar der ki, yaşlılar tek başlarına kaldıklarında ge&ccedil;mişi d&uuml;ş&uuml;n&uuml;rler. &Ccedil;&uuml;nk&uuml; iyi bir ge&ccedil;mişleri olmuştur. Gen&ccedil;ler daha ziyade geleceği d&uuml;ş&uuml;n&uuml;r. Ama bu gen&ccedil;ler aynı zamanda ge&ccedil;mişi de d&uuml;ş&uuml;n&uuml;rler. &Ccedil;&uuml;nk&uuml; ge&ccedil;mişin mahs&uuml;l&uuml;d&uuml;rler. Bu s&ouml;z tek tek bireylerde doğru olmakla kalmaz, tarihin tamamında da doğrulanır. Tarih ge&ccedil;mişin &uuml;r&uuml;n&uuml;d&uuml;r. Bilim tarihi, olduk&ccedil;a modernist batılılardan birinin ifadesiyle ş&ouml;yledir: &ldquo;&Ouml;yle bir &ccedil;ağda yaşıyoruz ki her g&uuml;n yapılan bilimsel icatlar ge&ccedil;miş bin yıla, hatta belki daha fazlasına bedeldir. Bazen bin yıl ge&ccedil;er ama bir icat yapılmazdı. Fakat şu anda her ge&ccedil;en g&uuml;n birka&ccedil; y&uuml;zyıla bedel icatlar yapılıyor.&rdquo; Bir uzman diyor ki, hangi zamanda yaşadığınla &ouml;v&uuml;n&uuml;yorsun ama filin boynuna binmiş bir karınca gibi olduğunu bilmen gerekir. Modern insan bug&uuml;n &ldquo;ş&ouml;yle bir &ccedil;ağda yaşıyorum&rdquo; diye iftihar ediyor. Evet, epeyce enformasyun var, fakat tarih filinin boynuna binmişsin. Tarih filinin boynuna binmişiz, geleneğe dayanıyoruz ve gelenekten el &ccedil;ekemiyoruz. Asla d&ouml;n&uuml;yoruz. Kavimler ve her millet kendi tarihine d&ouml;n&uuml;yor, atalarının ve ecdadının geleneğine ve ge&ccedil;mişine. Ama daha hassas bakarsak ge&ccedil;mişi sadece ge&ccedil;miş zaman olarak g&ouml;rmez ve zamanın &ouml;tesine ge&ccedil;eriz. Bizim ge&ccedil;mişimiz artık zamansal ge&ccedil;miş değildir. Ge&ccedil;miş asla d&ouml;n&uuml;ş&uuml;yor. &ldquo;Benim ge&ccedil;mişim&rdquo; dediğimde &ldquo;benim aslım&rdquo; demiş oluyorum. Aslımın zamanda olması zorunlu değildir. İnsanın aslı vardır. Aslı nerededir? Tarihsel a&ccedil;ıdan doğrudur. İnsan tarihe, ge&ccedil;mişe, gelenek ve k&uuml;lt&uuml;re sahiptir. O k&uuml;lt&uuml;rle yetişmiştir. O dille konuşur. Varlığımın tamamı Fars&ccedil;a ve kendi k&uuml;lt&uuml;r&uuml;md&uuml;r. Ben başka her dille konuşurum ve ama o dili altın suyuyla yazsalar da benim i&ccedil;in Fars&ccedil;a gibi olmaz. Benim k&uuml;lt&uuml;r&uuml;m, M&uuml;sl&uuml;man İran k&uuml;lt&uuml;r&uuml;d&uuml;r. Milletim, İranlıdır. Dinim İslam&rsquo;dır. Bunlar insandan ayırılabilir mi? Bu tarihtir. Ama ben, zaman s&ouml;zkonusu olmaksızın aslımı ve ge&ccedil;mişimi sunuyorum.</p>\n\n<p>\n	Melekut bah&ccedil;esinin kuşuyum, yarısı toprak &acirc;lemine ait. Ceberruttanım, yarısı toprak &acirc;lemine ait. Ben neyden yapıldım? Topraktan mı? Sudan mı? H&uuml;creden mi? Onlar neyden yapıldı? Onlar beni nereden getirdi?! Nereden geldim? Gelişim ne ileydi? Nihayetinde nereye gidiyorum? Orayı bana g&ouml;sterin. Aslım neredendir? Bu, her bireyin i&ccedil;sel iniltisi ve bilmek istediği karanlık sırrıdır. S&uuml;rekli &ldquo;aslım ne&rdquo; diye sorar. Bu dinde vardır; felsefe, tarih ve Jung&rsquo;un gelişmiş psikolojisinde de bu aynıdır.</p>\n\n<p>\n	Bir ge&ccedil;mişim var, hem zamanda, hem de aslım olan zamansızlıkta. Oraya d&ouml;nmek istiyorum. Arifler ve hakimlerin, Freud ve Jung gibi psikologların b&uuml;t&uuml;n s&ouml;yledikleri Mevlana&rsquo;nın Fars&ccedil;a şiirindeki bir beytte &ouml;zetlenebilir:</p>\n\n<p>\n	Dinle neyden, &ccedil;&uuml;nk&uuml; şikayet etmede (ben hikaye yerine şikayet okuyorum, &ccedil;&uuml;nk&uuml; Mevlana&rsquo;nın asli n&uuml;shasında da b&ouml;yledir) / Ve ayrılıkları hikaye etmede</p>\n\n<p>\n	Şikayet, işte o inilti ve o karanlık sırdır. Aslının peşine d&uuml;şm&uuml;şt&uuml;r. Aslım nedir? Ayrılıklardan şikayet ediyor. Kopup geldiğim bir aslım var. Nasıl geldim?</p>\n\n<p>\n	&ldquo;Aşk menziline y&uuml;r&uuml;yen yolcuyum, yokluk serhadinden&rdquo; &ldquo;Yokluktan geldim&rdquo; demiyor. &ldquo;Yokluk serhadi&rdquo;nin yokluktan farkı vardır. Varlık kıtasına varıncaya dek b&uuml;t&uuml;n bu yolu geldim. Ge&ccedil;mişimiz olmaması d&uuml;ş&uuml;n&uuml;lemez. Şu anda yalnızca felsefeye odaklanmıyoruz. Tarihimizin ge&ccedil;mişi de &ouml;nemlidir. Tarihimize &ccedil;ok&ccedil;a d&ouml;n&uuml;p bakmalıyız.</p>\n\n<p>\n	Hi&ccedil;bir beşer tarihini ve iftihar ettiği şeyleri unutamaz. Biz ge&ccedil;mişin mahs&uuml;l&uuml;y&uuml;z. Dolayısıyla geleneğin kendine ait bir değeri vardır. Hi&ccedil;bir zaman gelenekten kopamayız, &ccedil;&uuml;nk&uuml; kimliksiz kalırız. Kimliksiz kalmak, şahsiyetsiz olmaktır. &Ouml;yleyse ge&ccedil;miş olmak zorundadır. &Uuml;stelik milletimizin sahip olduğu b&ouml;ylesine parlak bir ge&ccedil;mişse. Milletimizin medeniyet ge&ccedil;mişi var. İslam&rsquo;ın bu &uuml;lkede parlak bir ge&ccedil;mişi var. Din b&uuml;y&uuml;klerimiz var. Harikulade bir gelenek ve b&uuml;y&uuml;k m&uuml;tefekkirler. Şu anda modern d&ouml;nemde olduğumuz ve modernitenin ge&ccedil;mişten kopmayı gerektirdiği bahanesiyle ge&ccedil;mişle ilişkimizi kesemeyiz.</p>\n\n<p>\n	Ge&ccedil;mişten kopmaya g&uuml;&ccedil; yetiremeyiz. Aynı şekilde aslımıza d&ouml;nmeliyiz. Hem tarihsel aslımıza, hem de manevi aslımıza. Melekuti &acirc;lemdeniz, mana &acirc;lemindeniz ve ge&ccedil;mişle daimi ve k&acirc;mil &uuml;nsiyetimiz olmalı. Geleceği ge&ccedil;mişi temel alarak yorumlamalıyız. Ge&ccedil;mişi olmayan kimse, yeni olduğu iddiasında bile bulunamaz. Arzetmek istediğim bu nokta &ccedil;ok &ouml;nemlidir. Kim yenilik getirebilir? Ge&ccedil;mişi olan kişi. Ancak bu kişi &ldquo;bug&uuml;n yeni bir s&ouml;z s&ouml;yl&uuml;yorum&rdquo; diyebilir. Yani ge&ccedil;mişe dayanmayı temel alarak bug&uuml;n yeni renk taşıyan bir s&ouml;z s&ouml;yleyebiliyorum. Ama ge&ccedil;mişi olmayan ve ge&ccedil;mişten s&ouml;zedemeyen kimse nasıl yenilik iddiasında olabilir. Ne yenidir, ne eski. Bir hi&ccedil;tir, nerede kaldı eski olmak. Yeninin, ge&ccedil;mişle mukayese edildiğinde anlamı vardır. Eğer hi&ccedil;bir ge&ccedil;mişin yoksa, yeni de olamazsın. Ne s&ouml;ylediğin anlaşılmaz. Ne yenidir, ne eski. Dolayısıyla yenilik ve g&uuml;zel s&ouml;z s&ouml;ylemek de ge&ccedil;mişle ve tarihle &uuml;nsiyete muhta&ccedil;tır. T&uuml;m işlerimizde ge&ccedil;mişimize d&ouml;nmek zorundayız. Taş devrine d&ouml;nmek değil kasdettiğim. Hatta 50 yıl &ouml;ncesini de tavsiye etmiyorum. Ge&ccedil;mişe asla d&ouml;nemezsiniz. Ge&ccedil;mişi unutamayacağımız gibi. Buna imkan yoktur. S&ouml;ylemek istediğim, ge&ccedil;mişi g&ouml;z&ouml;n&uuml;nde bulundurmaktır. Ge&ccedil;mişte ne idik ve şimdi neyiz. Bu s&ouml;z fıkıhta, felsefede, deneysel bilimlerde ve edebiyatta da vardır.</p>\n\n<p>\n	<strong>S&ouml;z&uuml;n &ouml;z&uuml;</strong></p>\n\n<p>\n	S&ouml;z&uuml;n hulasası şudur ki, geleceğe bakmamazlık edemeyiz. Eğer gelecekten umutsuz olursak yaşayamayız. Şu anda yaşıyor olmamıza karşın ge&ccedil;mişten kopamayız. Koparsak kimliksiz kalırız. Yenilik iddiası da taşıyamayız, &ccedil;&uuml;nk&uuml; ge&ccedil;mişimiz yoktur. Kendimizin başk&ouml;şesinde olabildiğimizde, kendi kimliğimizi taşıdığımızda ve s&ouml;z&uuml;m&uuml;n bir mevkii bulunduğunda yeni s&ouml;z&uuml;m&uuml;z&uuml;n de anlamı olabilecektir. B&ouml;ylece ge&ccedil;mişimizdeki tarihi b&uuml;t&uuml;n fenlerinde tanıyabileceğiz; edebiyat&ccedil;ı edebiyat tarihini, filozof felsefe tarihini, fakih fıkıh tarihini tanıyabilecek. Yoksa kervandan geriye kalacağız. &Uuml;stelik de elimizdeki o zengin mirasa, İslam&rsquo;ın ve M&uuml;sl&uuml;man İran&rsquo;ın zengin k&uuml;lt&uuml;r&uuml;ne rağmen. Bu b&uuml;y&uuml;k bir s&ouml;zd&uuml;r. Belki bazı İslam &uuml;lkeleri bizim s&ouml;ylediğimiz kadar s&ouml;yleyemezler. M&uuml;sl&uuml;man İran&rsquo;ın m&uuml;tefekkirleri ve iftiharları vardı. Bu bizim iftihar ettiğimiz şeylerdendir. Bunları bilmemiz gerekir. Şu anda da yaşıyoruz. Gelecekten de umut duymalıyız. D&uuml;nyayı tanımalıyız. O zaman yeni bir s&ouml;z s&ouml;yleyebiliriz ve s&ouml;z&uuml;m&uuml;z&uuml;n anlamı olur.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Rahman 27 (&Ccedil;ev.)</p>\n	</div>\n</div>','Modernite Düşüncesi Etkiler ve İcaplar','','publish','closed','open','','modernite-dusuncesi-etkiler-ve-icaplar','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3346',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3347,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p>\n	&nbsp;</p>\n\n<p style=\"text-align: right;\">\n	<strong>Dr. Muhammed S&acirc;dık Şuca&icirc;</strong></p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	Psikologlar sağlıklı kişiliği incelerken normallik<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a>, sağlık<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>, gelişim, b&uuml;luğ ve olgunlaşma<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a>, yetişme<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> gibi &ccedil;eşitli kavramlar kullanmışlardır. Sağlıklı kişiliğin &uuml;r&uuml;n veya hemen hemen onun eşanlamlısı kabul edilebilecek diğer bir kavram ise ruhsal sağlığa<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> sahip kişiliktir. Bu nedenle ruhsal sağlıklı kişilik, bazı kişilik teorisyenlerinin &ouml;zelliklerini &ouml;nermeye ve a&ccedil;ıklamaya odaklandığı sağlıklı kişilik demektir. Ruhsal sağlık; &ouml;zelliği duygusal sağlık, ıztıraptan ve g&uuml;&ccedil;s&uuml;zleştirici sendromdan nispeten kurtulmuşluk, başkalarıyla yapıcı ilişkiler kurma ve hayatın zorluklarıyla ve streslerle baş etme yeterliliği olan ruhsal h&acirc;ldir. Normallik de her ne kadar &uuml;zerinde ittifak edilmiş net bir tanımı olmasa bile, kendi varoluş boyutlarının t&uuml;m&uuml;ne uygun y&uuml;zleşme, i&ccedil;sel &ccedil;atışmaların olmaması ve &ccedil;evreyle barışıklık gibi &ouml;ğeleri kapsamaktadır. Sağlık ve normallik kavramları birbirine &ccedil;ok yakın ve irtibatlıdır.<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> Aralarında ger&ccedil;eklerle uyumlu bir idrak, kendini tanıma, kendini dizginleme, başkalarıyla duygusal ilişki kurma yeteneği, izzet-i nefs, yaratıcılık gibi &ouml;zelliklerin de bulunduğu olumlu sıfatlardan en &uuml;st derecede pay sahibi olmak da normal kişiliklerin tarifinde kullanılagelmiştir.<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Maslow ve Rogers gibi diğer psikologlar, yetişkenliği, başka bir deyişle kemali sağlıklı kişilikleri tanımlarken kullanmaktadır. Ger&ccedil;i bu tanım daha &ccedil;ok sağlıklı kişiliğin &uuml;st mertebeleri i&ccedil;in uygunsa da gelişim psikologlarına g&ouml;re sağlıklı kişiliğin &ouml;zellikleri, sağlıklı kişiliğin t&uuml;m konularını kapsayan basamaklara sahiptir. Dolayısıyla psikologların g&ouml;r&uuml;ş&uuml;nde normal, sağlıklı, gelişmiş ve yetişmiş kavramları arasında belirgin bir farklılık g&ouml;zlenmemektedir. Bu kavramların her biri kimi zaman kendilerine has değişik tanımları dikkate alınarak birbirinin yerine kullanılabilmektedir.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> Bu makalede kişilik psikologlarının g&ouml;r&uuml;şleri incelenirken sağlıklı kişiliği tanımlayan yukarıdaki kavramların birbirine &ccedil;ok yakın ve birbiriyle bağlantılı olduğu g&ouml;r&uuml;lecektir. Bununla birlikte, birinci b&ouml;l&uuml;mde normalliğe getirilen tanımlar g&ouml;z&ouml;n&uuml;nde bulundurulduğunda sağlıklı kişiliğin, normalliğin &ccedil;er&ccedil;evesini aştığının hesaba katıldığı ortadadır.</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>1. Sağlıklı kişiliğe ilişkin psikolojik teoriler</strong></h3>\n\n<p>\n	Ruh sağlığına dair teoriler incelendiğinde en eski g&ouml;r&uuml;ş&uuml;n, ruh hastalığının bedensel nedenlerine, sendrom yoksunluğuna ve sağlıkta bedensel sebeplere vurgu yaptığı g&ouml;r&uuml;lecektir. Yunanlı filozoflar, Bukrat&rsquo;ın d&ouml;rt tabiat teorisini ruh sağlığı ve dengesi i&ccedil;in temel kabul etmişlerdi.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> Biomedikal model, ruhsal g&uuml;&ccedil;l&uuml;klerin nedenlerini biyolojik sorunlara indirgeyerek bedensel ve biyolojik etkenleri insanın zihinsel ve fikr&icirc; h&acirc;llerinin tek temeli g&ouml;r&uuml;r.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Bu g&ouml;r&uuml;ş, ruhsal sorunlarda bedene yaptığı ağırlıklı vurgu, beden ve ruh arasındaki iletişimi g&ouml;rmezden gelmesi, toplumsal ve k&uuml;lt&uuml;rel etkenleri ihmal etmesi<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> nedeniyle ciddi eleştiriler almıştır. Tarih akışı i&ccedil;inde sağlıklı kişilikle ilişkili bakışa&ccedil;ıları tıbbi g&ouml;r&uuml;şle eşzamanlı olarak, &ccedil;oğu, insanın &ccedil;eşitli g&uuml;&ccedil;leri arasındaki dengenin kaynağını kişilik sağlığını a&ccedil;ıklamak i&ccedil;in kabul eden ahl&acirc;k&icirc; teoriler ortaya koymuştur. Biz de din&icirc; k&uuml;lt&uuml;r&uuml;n teorilerini incelerken bu g&ouml;r&uuml;ş&uuml; ele alacağız. Yirminci y&uuml;zyılda psikanalitik g&ouml;r&uuml;ş, ruh sağlığını izahta belki ilk psikolojik teori sayılabilir. Bu g&ouml;r&uuml;ş&uuml; değerlendirirken hemen hemen birbiriyle &ccedil;elişen Freud ve Jung&rsquo;ın sağlıklı kişiliğe yaklaşımını inceleyeceğiz. Daha sonra m&uuml;kemmel insanın &ouml;zelliklerini a&ccedil;ıkladıkları izahlarında arzu edilen veya sağlıklı insana ilişkin kapsayıcı bir g&ouml;r&uuml;ş ortaya koymuş olan antropiklerin g&ouml;r&uuml;şlerine y&ouml;neleceğiz. Bundan sonra sağlıklı kişilik konusunda Adler ve Ericson&rsquo;un teorisi gibi toplumsalcı g&ouml;r&uuml;şlere ve aralarında Allport&rsquo;un da yeraldığı diğer izahlara bakacağız. Nihayet &ccedil;ağdaş g&ouml;r&uuml;şlere değinerek bitireceğiz.</p>\n\n<p>\n	<strong>1.1. Psikanalitik G&ouml;r&uuml;şler</strong></p>\n\n<p>\n	Freud kişiliği &uuml;&ccedil; &ouml;ğenin birleşimi kabul ediyordu: &ldquo;bilin&ccedil;altı&rdquo;, &ldquo;ben&rdquo;, &ldquo;&uuml;stben&rdquo;. Bu &uuml;&ccedil; &ouml;ğenin denge h&acirc;li kişiliğin sağlıklı olmasını sağlayacaktı. Sağlıklı kişilikte bilin&ccedil;altı ve &uuml;stben, koordinasyon i&ccedil;inde bulunan ve asgari &ccedil;atışmayla hareket eden bir &ldquo;ben&rdquo;de birleşmektedir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> &ldquo;Ben&rdquo; aslında insanın kişiliğini y&ouml;nettiğinden diğer iki g&uuml;&ccedil;, yani &ldquo;bilin&ccedil;altı&rdquo; ve &ldquo;&uuml;stben&rdquo; arasındaki koordinasyonu &uuml;stlenmiştir. &ldquo;Ben&rdquo;in bu iki g&uuml;&ccedil; arasında doğru ve mantıklı arabuluculuğu başarması kişiliğin normal olduğunun g&ouml;stergesidir. Buna il&acirc;veten, &ldquo;bilin&ccedil;altı&rdquo;in doğru işleyişi ve &ccedil;atışmadan uzak kalması, &ldquo;ben&rdquo;in de şiddetli darbeler ve baskılar sırasında yapıcı savunma mekanizmalarını kullanması, ruh sağlığı ve dengesinin delilidir.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Freud cinsel gelişim aşamaları temelinde ruh sağlığı ve dengesi i&ccedil;in başka bir kıstas daha ortaya koymaktadır. Buna g&ouml;re bireyler anal, oral, fallik ve cinsel &ouml;zellikler taşımaktadırlar. Bu, bireyi belirtilen aşamalardan birinde sağlamlaştırmak bakımındandır. Tenas&uuml;l<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> aşamasına ulaşmış bireyler t&uuml;m &ccedil;atışma t&uuml;rlerinden ve savunma mekanizmalarını uygulamaktan &ouml;zg&uuml;rleşmiş değillerse de, daha aşağı aşamalarda k&ouml;kl&uuml; pekiştirilmiş gelişimi yaşanmamışsa nevrotik (asabi) olmayan bir hayata ve karşı cinsle normal ilişkilere istek duyarak erişebileceklerdir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a> Artık tatmin olunan şartlarda ve uygun işlevde bulunmaktadırlar. Yaşadıkları &ccedil;atışma, en aşağı seviyeye inmiştir ve m&uuml;nasip teknikle giderilebilecektir. Esnek savunma mekanizmaları onlarda nadiren g&ouml;r&uuml;l&uuml;r. Cinsel g&uuml;d&uuml;y&uuml; toplumun kabul edebileceği mecrada tatmin edebilmişlerdir. Cinsel aşamalara ulaşmış bireyler yeterlilik sahibidir ve eğilimine uygun işleri ger&ccedil;ekleştirmeye g&uuml;&ccedil; yetirebilir. Onlar tam anlamıyla toplumsal ve barışıktırlar. Gurur ve bencillikten uzak, kendilerinden mutludurlar. Tek c&uuml;mleyle s&ouml;ylersek, hoşnut edici fıtr&icirc; &ouml;ğeleri en &uuml;st d&uuml;zeye, buna karşılık i&ccedil;g&ouml;zlem ve g&uuml;nah duygusunu en alt d&uuml;zeye ulaştırmışlardır.</p>\n\n<p>\n	Bununla birlikte Freud, kişiliğimizin temel b&ouml;l&uuml;m&uuml;n&uuml;n bilin&ccedil;dışı d&uuml;zlemde hareket ettiğine inanır. Ona g&ouml;re kendi ger&ccedil;ek g&uuml;d&uuml;lerimizden habersiziz. İnsanın idealist işlevi bahsinde k&ouml;t&uuml;mser bir tutumu vardır ve onu, &uuml;z&uuml;nt&uuml;y&uuml; azaltmakla yararsız işlev d&uuml;zeyine indirir. B&uuml;t&uuml;n insanların &ldquo;ben&rdquo;inin daima &ldquo;bilin&ccedil;altı&rdquo; ve &ldquo;&uuml;stben&rdquo;leriyle &ccedil;atışma h&acirc;linde olduğuna inanır. Bu nedenle i&ccedil;sel huzur ve s&uuml;k&ucirc;net asla m&uuml;mk&uuml;n olamayacaktır. Savunma mekanizmalarında ger&ccedil;eklerin saptırılması, cinsel eğilime aşırı vurgu ve insanın m&uuml;teal g&uuml;d&uuml;lerinin bu temelde a&ccedil;ıklanması, insanlar i&ccedil;in, Freud&rsquo;un inancına g&ouml;re olduk&ccedil;a umutsuz bir g&ouml;r&uuml;ş ve hoşa gitmeyen bir fotoğraf olan uygunsuz ve ka&ccedil;ınılmaz bir durum ortaya &ccedil;ıkarır. &Ccedil;ocukluktaki bilin&ccedil;dışı etkenlerin insanın kişiliğine tesiri, insanda &ouml;zg&uuml;r iradenin bulunmaması ve determinizm (gerekircilik) gibi diğer olumsuz y&ouml;nler Freud&rsquo;un sağlıklı insan tasavvurunu tamamen umutsuz vaka h&acirc;line getirmektedir. Freud&rsquo;un g&ouml;r&uuml;şlerinin test edilebilir olmaması<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a>, araştırmaya konu olan insan&icirc; durumların sınırlılığı<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> gibi diğer metodolojik zorluklar ve cinselliğe aşırı vurgu, g&ouml;r&uuml;ş&uuml;ndeki en &ouml;nemli sorunlardır.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	Jung, Freud&rsquo;un cinsel eğilimler eksenli g&ouml;r&uuml;ş&uuml;ne karşı &ccedil;ıkan ve &ccedil;ocukluğa il&acirc;veten geleceği de kişilikte etkili g&ouml;ren<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> psikanalist idi.<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> Jung, kişiliğin &uuml;&ccedil; &ouml;ğeden oluştuğunu d&uuml;ş&uuml;n&uuml;yordu: Ben<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a>, kişisel bilin&ccedil;dışı<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a>, kollektif bilin&ccedil;dışı<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a>. &ldquo;Ben&rdquo;, insanın t&uuml;m algıları, hatıraları, d&uuml;ş&uuml;nceleri ve haberdar duygularını kapsayan bilin&ccedil; b&ouml;l&uuml;m&uuml;d&uuml;r ve g&ouml;revi de &ldquo;kişisel bilin&ccedil;dışı&rdquo; ile &ldquo;kollektif bilin&ccedil;dışı&rdquo;nda mevcut bulunan b&uuml;t&uuml;n g&uuml;&ccedil;lerin dengelenmesi ve d&uuml;zenlenmesidir. Jung sağlıklı kişiliği, bireyselleşmiş insan olarak adlandırır ve bireyselleşme i&ccedil;in aşağıdaki şartları sıralar<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a>:</p>\n\n<p>\n	1. Gafletle y&uuml;zleşmiş nefsin boyutlarından haberdar olmak. Bu, orta yaşlara kadar ger&ccedil;ekleşmez. Bu doğrultuda hayattaki bilin&ccedil;dışı g&uuml;&ccedil;leri kabul etmek gerekir. &Ccedil;&uuml;nk&uuml; bu durumlar kişiliğin &ouml;nemli bir b&ouml;l&uuml;m&uuml;n&uuml; i&ccedil;ermektedir. Bireyselleşmiş insanda bilin&ccedil;li veya bilin&ccedil;dışı kişiliğin t&uuml;m boyutları dengeye oturmuş ve uyum sağlamıştır.</p>\n\n<p>\n	2. Bireyselleşmenin diğer boyutu, gen&ccedil;lik d&ouml;nemindeki madd&icirc; hedefleri ve kişiye madd&icirc; hedeflere ulaşma g&uuml;c&uuml; veren kişilik boyutlarını feda etmek.</p>\n\n<p>\n	3. Bireyselleşme s&uuml;recinin sonraki adımı, ruhsal biseks&uuml;ellikle uzlaşma zaruretidir. İnsanın doğası eril ve dişil olmak &uuml;zere &ccedil;ift boyutludur. Bu iki boyutun kabul edilmesi yaratıcılığın yeni kaynaklarını bireyin &ouml;n&uuml;ne serer.</p>\n\n<p>\n	&Ouml;zetlemek gerekirse bireyselleşme, kendini tanıma, kendini kabullenme, ruh sağlığının temel direği olan kişiliğin t&uuml;m boyutlarının a&ccedil;ıklanmasıyla tek par&ccedil;aya d&ouml;n&uuml;şt&uuml;rme ve uyumlu h&acirc;le getirme ile ger&ccedil;ekleşir. Jung&rsquo;a g&ouml;re sağlıklı kişilerin, kişiliklerinin hi&ccedil;bir y&ouml;n&uuml;n&uuml;n tek başına egemen olmadığı m&uuml;şterek genel kişiliği vardır.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Onlar, kişisel bilin&ccedil;dışı &ouml;ğeleri sıfır seviyesine kadar azaltmış ve kendi &uuml;st&uuml;n yeteneklerini fiiliyata d&ouml;km&uuml;şlerdir. Buna ek olarak, Jung&rsquo;un değindiği kişilik kategorilerinden hi&ccedil;biri bireyselleşmiş kişilerde galebe &ccedil;almış değildir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> Jung&rsquo;un kişiliğin bilin&ccedil;dışı boyutlarına yaptığı vurgu, onun g&ouml;r&uuml;ş&uuml;n&uuml;, bilincin &uuml;zerinde durulduğu &ccedil;ağımız teorilerinden ayırdedilmektedir. Jung&rsquo;un insanla ilgili g&ouml;r&uuml;ş&uuml; iyimser olmakla birlikte<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a>, bazı y&ouml;nler onun bakışa&ccedil;ısına g&ouml;re kollektif bilin&ccedil;dışı gibi teredd&uuml;t konusudur. Sağlıklı kişiler kendini tanıdığı ve kabullendiğinden başkalarını da kabullendiği ve hoşg&ouml;r&uuml;yle tahamm&uuml;l ettiği yaklaşımı, sağlıklı kişinin hayli d&uuml;ş&uuml;k netlikteki fotoğrafını sunabilen &ccedil;ok genel ve belirsiz &ouml;zelliklerdir.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	<strong>1.2. H&uuml;manist Teoriler</strong></p>\n\n<p>\n	H&uuml;manist psikologlar arasında ruh sağlığının şartlarını ve kişiliğin ileri seviyedeki gelişmişliğinin niteliğini a&ccedil;ıklamak i&ccedil;in belki en &ccedil;ok &ccedil;abayı Maslow&rsquo;un g&ouml;sterdiği s&ouml;ylenebilir. Onun inancına g&ouml;re ruh sağlığını incelemek i&ccedil;in son derece sağlıklı insanları araştırma konusu yapmak gerekir. G&ouml;r&uuml;n&uuml;şte ruh sağlığının &ouml;rnekleri olan kişileri inceledikten sonra kendini ger&ccedil;ekleştirme veya yetenekleri geliştirme kavramını, ruh sağlığının y&uuml;ksek d&uuml;zeylerindeki insanın kişiliğinin ekseni olarak tanıtmıştır. Sağlıklı kişileri kendini ger&ccedil;ekleştirmek isteyenler diye kabul ediyor ve bu bireylerin birtakım &ouml;zellikleri bulunduğunu hesaba katıyordu. Aşağı d&uuml;zeylerin ihtiya&ccedil;larını geride bırakmak<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a>, orta yaşlılık, yaşlı olmak<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a> kendini ger&ccedil;ekleştirmek isteyenlerin genel ve &ouml;nemli &ouml;zellikleridir. &Ccedil;&uuml;nk&uuml; gen&ccedil;ler hen&uuml;z en aşağı d&uuml;zeylerdeki ihtiya&ccedil;larla ilgilidir, &uuml;st d&uuml;zey ihtiya&ccedil;lara ve bu kabiliyetleri fiiliyata d&ouml;kmeye daha az &ouml;nem verirler. Kendini ger&ccedil;ekleştirmek isteyenlerin diğer &ouml;zellikleri aşağıdaki şekilde gruplandırılabilir<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a>:</p>\n\n<p>\n	a) Bilişsel boyutlar: Kendini ger&ccedil;ekleştirmek isteyenlerin ger&ccedil;eklik hakkında detaylı bilgisi vardır ve bilinmeyenlerle doğrudan karşılaşmaktan &ccedil;ekinmezler. Harici meselelere y&ouml;nelirler ve ilgilerinin ekseni i&ccedil; d&uuml;nya değildir. Hayatın sorunlarıyla y&uuml;zleştikleri sırada hayatın basit tecr&uuml;belerinden ilham almak i&ccedil;in şaşırtıcı bir kapasiteleri vardır. Yaratıcılıkları, hakikati idrak etmeyi onlar i&ccedil;in kolaylaştırır ve kendilerini, başta egemen k&uuml;lt&uuml;r olmak &uuml;zere engelleyicilerin daha az baskısı altında hissederler. Egemen k&uuml;lt&uuml;re direnirler ve onunla ilgili i&ccedil;sel bir dışlama yaşarlar. Ara&ccedil; ile hedef arasında fark olduğunu d&uuml;ş&uuml;n&uuml;rler, olduk&ccedil;a ahl&acirc;klıdırlar, gayet a&ccedil;ık ve net ahl&acirc;k&icirc; kıstasları vardır.</p>\n\n<p>\n	b) Kendiyle ilgili duygusal boyutlar: Onlar kendileriyle ilgili olarak, kendi doğalarını, &ouml;l&uuml;m ve hastalık gibi meseleleri kabul etmişlerdir, kaygı duymayıp şik&acirc;yet etmeksizin teslimiyet h&acirc;lindedirler. Savunma durumunda değillerdir ve herhangi bir rol oynamazlar. Kendiliğindendirler ve irade g&uuml;c&uuml;yle davranış &ouml;zg&uuml;rl&uuml;kleri vardır, &ccedil;evre ve toplumdan nispeten bağımsız kalabilmektedirler. Hayattaki krizler, korkun&ccedil; olaylar, mahrumiyetler, tehditler ve zorluklarda esas itibariyle diren&ccedil;li ve dimdiktirler. Nadiren karmaşa, istikrarsızlık ve &ccedil;elişki yaşarlar. Mistik veya u&ccedil; deneyimden nasipleri vardır. Bu g&uuml;&ccedil;l&uuml; duygular kimi zaman o kadar şiddetlenir ki bireyin kontrol&uuml; dışına &ccedil;ıkar. U&ccedil;suz bucaksız manzaranın &ouml;n&uuml;ne serildiği hissi, şiddetli acizliğin yanında olduk&ccedil;a g&uuml;&ccedil;l&uuml;l&uuml;k, şaşkınlık, mutluluk, mek&acirc;n ve zamandan kopma h&acirc;li u&ccedil; tecr&uuml;belerin &ouml;zelliklerindendir. Onlar, sıradan insanlardan daha fazla yalnızlığı se&ccedil;er ve inzivayı severler; tek başına kalmaktan baskı ve rahatsızlık duymazlar.</p>\n\n<p>\n	c) Toplumsal boyutlar: Kendini ger&ccedil;ekleştirmek isteyenlerin insanlarla &ccedil;ok daha sağlam ve &ccedil;ok daha derin ilişkileri vardır. Herkese şefkat veya en azından sabır g&ouml;stermek isterler. &Ccedil;ocuklara karşı ince bir aşk duyarlar. Tabii ki az sayıdaki insana karşı samimi ve yakın ilişkilere sahiptirler. Esas itibariyle beşer t&uuml;r&uuml; karşısında derin bir şefkat ve dertdaşlık sergilerler. İnsanları kabul etmekle başka bir h&acirc;le riayet etmişlerdir. &Ccedil;&uuml;nk&uuml; &ccedil;oğu insan i&ccedil;in gizli olan hakikatlerin onlara aşik&acirc;r olduğunu g&ouml;rmektedirler. Toplumsal ilişkilerde m&uuml;şfik bir şakacılıkla ve filozof&ccedil;a davranırlar. Elbette ki takılmaları &uuml;st&uuml;nl&uuml;k taslamak veya hasımca değildir. G&uuml;ld&uuml;rmekten &ouml;te, s&ouml;ylemek istedikleri bir şey vardır. Riyak&acirc;rlara, iddiacılara ve g&ouml;steriş meraklılarına gayet net ve bazen de &ouml;fkeyle hitap ederler, sert tepki vermeyi onların yararına g&ouml;r&uuml;rler. Sağlıksız k&uuml;lt&uuml;re karşı koyarken cari geleneklerin aleni &ccedil;er&ccedil;evesine giysi ve yiyecek se&ccedil;iminde, konuşma ve davranış tarzında uyar; gereksiz adetler ve toplumsal alışkanlıkları ise g&ouml;zardı ederler. Toplumsal gelişmeler karşısında, toplumsal gelişmenin yavaşlığına vakıftırlar, devrimci ve fevr&icirc; hareketlerin peşinde değillerdir. Gen&ccedil;lerin k&uuml;lt&uuml;rlenmesi, eğitim ve &ouml;ğretimine odaklanmışlardır, fakat yararsız m&uuml;cadele arayışlarına değil. Kendi kişilik yasalarıyla idare edilirler, toplumsal yasalarla değil. Demokrasinin değerlerine bağlıdırlar. Hakeden her bireye sınıf, eğitim, siyas&icirc; g&ouml;r&uuml;ş, ırk ve renk g&ouml;zetmeksizin dost&ccedil;a davranırlar. Her bireyden toplumsal şanı ve seviyesi ne olursa olsun ders almayı bilirler.</p>\n\n<p>\n	Belirtilen b&uuml;t&uuml;n bu &ouml;zelliklere rağmen kendini ger&ccedil;ekleştirme, beşer&icirc; kusurlardan arınmış değildir: Ahmak&ccedil;a davranma, israf, d&uuml;ş&uuml;nceden uzak adetler, inat&ccedil;ılık, taassup, bencillik ve merhametsizlik vb. Kimi zaman bunlara y&ouml;nelebilir ama toplamda dikotomi ve &ccedil;elişki onlarda g&ouml;r&uuml;lmez; vicdan ve ahl&acirc;k arasında bilin&ccedil;li bilin&ccedil;siz bir insicam oluşturmuşlardır.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a> Maslow&rsquo;un sağlıklı insan g&ouml;r&uuml;ş&uuml; incelendiğinde bu &ouml;zelliklerin değerinin itiraf edildiği g&ouml;r&uuml;lecektir. Ama az sayıda insanın bu &ouml;zelliklere sahip olduğu da kabul edilmiştir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a> Maslow&rsquo;un araştırma &ouml;rneği o kadar k&uuml;&ccedil;&uuml;kt&uuml;r ki onu b&uuml;y&uuml;k bir topluma genellemek m&uuml;mk&uuml;n değildir. &Uuml;st ihtiya&ccedil;, u&ccedil; deneyimler ve kendini geliştirme kavramları belirsizlik i&ccedil;ermektedir.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> Elbette ki Maslow&rsquo;un kendisi de kendini geliştirmenin pratikte nadiren yaşandığını, y&uuml;zde birden daha az yetişkin bireyde g&ouml;r&uuml;ld&uuml;ğ&uuml;n&uuml; itiraf etmektedir.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Maslow ruh sağlığının tanımını yaparken ve bunun her birey i&ccedil;in şartlarını izah ederken yarı i&ccedil;g&uuml;d&uuml;sel, batın&icirc;, belirli ve doğal bir t&uuml;r i&ccedil;sel fıtratı g&ouml;z&ouml;n&uuml;nde bulundurur. &Ouml;zle ilgili bu i&ccedil;sel fıtrata yarı i&ccedil;g&uuml;d&uuml;sel temel ihtiya&ccedil;lar, kapasiteler, bireyin biyolojik yetenekleri, yaratılış ve huy ile biyolojik dengeler, hatta &ccedil;ocukluk d&ouml;nemindeki dayaklar, doğum esnası ve ondan &ouml;ncesi d&acirc;hildir.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Maslow a&ccedil;ısından ruh sağlığının &ouml;zellikleri, topluca aşağıdaki şekilde sıralanabilir:</p>\n\n<p>\n	1. Bireye sevgi, ona saygı ve başkaları tarafından kabullenilmek, bireye se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml; vermek ve temel ihtiya&ccedil;ların gerekli şartlardan tatmin edilmesi ruh sağlığının ger&ccedil;ekleşmesidir.</p>\n\n<p>\n	2. D&uuml;şmanlık, zul&uuml;m, saldırganlık ve diğer bunun gibi k&ouml;t&uuml; davranışlar &ccedil;evrenin uygunsuz şartlarına bir t&uuml;r tepkidir ve bireylerin &ouml;zleriyle ve g&uuml;d&uuml;leriyle ilgili değildir. Tıpkı nevrozun i&ccedil;sel &ccedil;ekirdeğin par&ccedil;ası olmaması, aksine ona karşı savunma veya bir t&uuml;r ondan ka&ccedil;ış olması gibi.</p>\n\n<p>\n	3. Sağlık, gelişim ve kendini yetiştirmenin ger&ccedil;ekleşmesi i&ccedil;in i&ccedil;sel fıtrat g&uuml;ndeme getirilmeli ve teşvik edilmelidir. Buna il&acirc;veten t&uuml;m yetenekler ve organlar kendini ortaya koyma y&ouml;n&uuml;nde kullanılacaktır.</p>\n\n<p>\n	4. En sağlıklı bireyler, bilin&ccedil;li, yarı bilin&ccedil;li ve bilin&ccedil;siz g&uuml;&ccedil;ler arasında insicam sağlayan ve d&uuml;rt&uuml;lerini kabul ederek onları iradeyle geri p&uuml;sk&uuml;rtmeye g&uuml;&ccedil; yetirenlerdir. İşte bu, sağlıklı kişilerin yaratıcılığının &ouml;n&uuml;n&uuml; a&ccedil;ar. İ&ccedil;sel g&uuml;&ccedil;lerin insicamı, sağlıklı kişilerin haz almak, sevgi beslemek, g&uuml;lmek, eğlenmek, ahenk i&ccedil;inde olmak, genel olarak duygusal deneyimlerden lezzet alabilmek i&ccedil;in daha g&uuml;&ccedil;l&uuml; olmalarını temin eder.</p>\n\n<p>\n	5. Sağlıklı kişiler eylemsel, bilişsel, duygusal s&uuml;re&ccedil;lerde birlikte hareket etmede daha iyidirler ve herhangi bir &ccedil;atışma olmaksızın ortak hedefler i&ccedil;in bu işleri y&uuml;r&uuml;tebilirler.</p>\n\n<p>\n	6. Cinsiyet farklılığı gibi yaratılış tipleri ve yeteneklerin farklılığı temelinde kendini geliştirme y&ouml;ntemleri de farklıdır.</p>\n\n<p>\n	7. Sağlıklı kişi; değerlerden oluşan bir &ccedil;er&ccedil;eveye, bir hayat felsefesine, dine veya onun yerine ge&ccedil;ecek bir şeye muhta&ccedil;tır. Değerden yoksun olmak hazza ilgisiz kalma, k&ouml;ks&uuml;zl&uuml;k, taşkalplilik, ahl&acirc;k&icirc; yozlaşmışlık, umutsuzluk, k&ouml;t&uuml;mserlik ve bunun gibi hastalıkları beraberinde getirir. Bu insan&icirc; değerlerden, iman edeceğimiz ve kendimizi vakfedeceğimiz muteber ve yararlanılabilir bir d&uuml;zene ihtiyacımız vardır.</p>\n\n<p>\n	Rogers, en &ccedil;ok &ccedil;abayı rehabilitasyona (iyileştirmeye) sarfetmiş h&uuml;manist bir psikologtur. Ona g&ouml;re ruh sağlığı yerinde olan bireyler kendilerini, başkalarını ve &ccedil;evrede olup biteni ger&ccedil;eklikleri neyse o şekilde kavrayabilirler. T&uuml;m tecr&uuml;belere serbest&ccedil;e a&ccedil;ıktırlar<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a>, herhangi bir tecr&uuml;beyi ink&acirc;r ve tahrife ihtiya&ccedil;ları yoktur. Hayatın t&uuml;m y&ouml;nlerini geliştirirler ve her anı tam m&acirc;nasıyla verimli yaşarlar. Kendi organizmalarına g&uuml;venirler, kararlarında &ouml;zg&uuml;rd&uuml;rler, yaratıcı ve yapıcı<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a> yaşarlar. Yeterliliklerini azam&icirc; seviyeye &ccedil;ıkarabilmek i&ccedil;in kesintisiz gelişme ve &ccedil;abaya muhta&ccedil;tırlar. Şarta bağlı olmayan olumlu odaklanmadan doğan kavrayış, sağlıklı kişiliğin ortaya &ccedil;ıkmasının koşuludur. Rogers&rsquo;a y&ouml;neltilen eleştiri, hangi fıtr&icirc; yeteneklerin &ccedil;i&ccedil;eklenmesi gerektiğini a&ccedil;ıklığa kavuşturmuş olmamasıdır; fizyolojik olanlar mı, ruhsal olanlar mı? Bireysel farklılıkları ne kadar yansıtmaktadır?<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	<strong>1.3. Varoluş&ccedil;uların Teorisi</strong></p>\n\n<p>\n	Varoluş&ccedil;ular da kendi felsefelerine g&ouml;re insanın varlık boyutlarına odaklanmışlardır ve insanın tek&acirc;m&uuml;l&uuml; i&ccedil;in bazı aşamaları g&ouml;z&ouml;n&uuml;nde bulundurmaktadırlar. Bu &ccedil;evreye ait teorinin genelinden, kimi psikologlar gibi k&acirc;mil insandan s&ouml;zediyor olsalar da sağlıklı kişinin veya ruh sağlığına kavuşmuş kişiliğin peşinde oldukları anlaşılmaktadır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> Kendini tanıma, h&uuml;r irade ve se&ccedil;im &ouml;zg&uuml;rl&uuml;ğ&uuml;, insanlarla uygun ilişkiler gibi &ouml;zellikler Kierkegaard, Jaspers ve Sartre&rsquo;ın g&ouml;r&uuml;şlerinde g&ouml;r&uuml;lmektedir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a> Bu arada Frankl daha &ccedil;ok sağlıklı insanın psikolojik y&ouml;nlerine yoğunlaşmıştır. Her ne kadar sağlıklı kişiliğin &ouml;zellikleri konusunda bir fihrist sunmuyorsa da ortaya koyduğu g&ouml;r&uuml;şlerinden bazı &ouml;zelikleri &ccedil;ıkarmak m&uuml;mk&uuml;nd&uuml;r<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a>: Davranışı se&ccedil;me &ouml;zg&uuml;rl&uuml;ğ&uuml;, hayatı ve kendi kaderini y&ouml;nlendirmenin kişisel sorumluluğunu &uuml;stlenme, kendi yaşamı i&ccedil;in m&uuml;nasip anlamı bulma, hayatı &uuml;zerinde bilin&ccedil;li kontrol, kendine odaklanmanın &ouml;tesine ge&ccedil;me, geleceğe bakış, işe sadakat, fedak&acirc;rlık yeterliliği, aşkı anlama.</p>\n\n<p>\n	İnsanın varlığındaki &uuml;&ccedil; etkenin m&acirc;neviyat, &ouml;zg&uuml;rl&uuml;k ve sorumluluk olduğunu d&uuml;ş&uuml;n&uuml;r. Hayatın anlamını araştırmak m&uuml;cadeleyi gerektirir ve i&ccedil;sel tansiyonu arttırır. Fakat Frankl, gerilimin y&uuml;kselmesini ruh sağlığının gerekli şartı kabul eder. Sağlıklı kişiler daima hayatlarına anlam katan hedeflere ulaşmak i&ccedil;in &ccedil;aba sarfederler. Araştırmayı bırakmak i&ccedil; daralması, dertsizlik ve boşluk duygusuna yola&ccedil;ar ve bu durumda hayat m&acirc;nasızdır. Ruhun sıhhati kendisi i&ccedil;in değil, bilakis kendini aşan m&acirc;na i&ccedil;in araştırmayı icap ettirir. D&uuml;nyaya ve başkalarına dikkat kesilerek kendisinden &ouml;teye ge&ccedil;ebilmelidir.</p>\n\n<p>\n	Frankl&rsquo;ın teorisinde dikkat &ccedil;ekici nokta, inan&ccedil;larını esaret d&ouml;nemindeki zorlu tecr&uuml;beler sırasında test etmiş ve onlardan yararlanmış olmasıdır. Frankl&rsquo;ın d&uuml;ş&uuml;nce sisteminde m&uuml;him noktalar, hayatın t&uuml;m durumlarında anlamın ve &ouml;zg&uuml;rl&uuml;ğ&uuml;n varlığının ve onu bulmak i&ccedil;in sorumluluk taşımanın &ouml;nemidir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a> Her şekilde onun tekniğinin başkaları i&ccedil;in re&ccedil;ete olması, daha fazla araştırmaya ve g&ouml;r&uuml;ş&uuml;ndeki temel kavramların operasyonel (amel&icirc;) olmasına ihtiya&ccedil; duyar.</p>\n\n<p>\n	<strong>1.4. Toplumsal G&ouml;r&uuml;şler</strong></p>\n\n<p>\n	Fromm, analitik ve h&uuml;manist olsa da sağlıklı kişilik &uuml;zerinde tesiri olan etkenlere dair yorumu toplumsal, ekonomik ve siyas&icirc; g&uuml;&ccedil;lere vurgu yapar.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> Ruh sağlığı toplum g&ouml;z&ouml;n&uuml;nde bulundurularak tanımlanmaktadır. &Ccedil;&uuml;nk&uuml; toplumsal yapı ruh sağlığını oluşturur veya oluşumunu engeller. Fromm, sağlıklı kişilik i&ccedil;in aşk ve d&uuml;ş&uuml;ncede tecelli eden &uuml;retken oryantasyondan (y&ouml;nlendirmeden) bahseder. &Uuml;retken olmak, t&uuml;m potansiyel yetenekleri kullanılır h&acirc;le getirmek ve d&uuml;ş&uuml;nce, duygu, idrak ve hayatın olaylarından m&uuml;teşekkil t&uuml;m boyutları kapsayan genel bir bakışa y&ouml;nlendirmek demektir. Bilişsel boyutta birey akletme g&uuml;c&uuml;n&uuml; ileri d&uuml;zeyde geliştirmiştir, yaratıcıdır, d&uuml;nyayı ve kendisini nesnel olarak idrak eder. Duygusal boyutta sarsılmaz kimlik hissi vardır. D&uuml;nya ile irtibat h&acirc;lindedir ve kendi yazgısına h&acirc;kimdir. &Uuml;retken aşk, tarafların kendi bireyselliklerini koruyacakları &ouml;zg&uuml;r ve eşit beşer&icirc; ilişkiye işaret eder.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> Bu aşkın odak noktası sorumluluk duygusu, saygı, ister diğer insanlar ister aile &uuml;yeleri olsun başkalarıyla ilişkinin karakteristiğini bilmektir. Ahl&acirc;k&icirc; vicdan, sağlıklı kişiliğin diğer &ouml;nemli y&ouml;nlerindendir. Bu vicdan dışarıdan gelmez, aksine bireyin kendi i&ccedil; d&uuml;nyasından y&uuml;kselen nidadır. Eğer bireyin davranışı kişiliğinin gelişimine uygunsa i&ccedil;sel teyit ve mutlu hissiyat doğurur. Dolayısıyla sağlıklı kişilik, kendi y&ouml;nlendirme ve d&uuml;zenleme yeteneğine dayanmaktadır. Bununla birlikte Fromm &uuml;retken oryantasyona tek ulaşma yolunun, &uuml;retken olmayı teşvik eden sağlıklı toplumda yaşamak olduğuna inanır. Fromm&rsquo;un teorisi incelenirken kavramlarının, b&uuml;y&uuml;k din&icirc; liderlerin &ouml;ğretileri ve din&icirc; idealler gibi olduğu s&ouml;ylenmiştir. Fromm, ruh sağlığını mutlulukla eşit kabul eden sayılı teorisyenlerdendir.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Erikson, ruhun toplumsal gelişiminin sekiz aşamasından bahsetmiştir. Her aşamada, uzlaşmaz y&ouml;ntemlere karşılık hayatın sorunlarıyla y&uuml;zleşmenin adaptasyon tekniklerini a&ccedil;ıklamıştır. Erikson&rsquo;un sağlıklı kişilik konusunda gelişimci bir g&ouml;r&uuml;şe sahip olduğu anlaşılmaktadır. Gelişimin her aşamasında, ruh sağlığı yerinde olan kişi i&ccedil;in bir kıstas tanıtmıştır. Yeni doğan bebekte g&uuml;ven modeli (g&uuml;vensizlik karşısında) uyum sağlama tarzıdır ve &ccedil;ocukta g&uuml;venin devam ettiği duygusuna ve umuda yola&ccedil;ar. Hayatın ikinci ve &uuml;&ccedil;&uuml;nc&uuml; yılında &ccedil;ocuklar, ilk defa, irade g&uuml;&ccedil;lerini tecr&uuml;be etmek &uuml;zere se&ccedil;me hakkını bir miktar kullanırlar. &Ouml;zerklik (teredd&uuml;t ve utanma karşısında) iradenin ortaya &ccedil;ıkmasıyla sonu&ccedil;lanır. &Ccedil;ocuklar &uuml;&ccedil;-beş yaş arasında bir&ccedil;ok faaliyette davranışa girişmeye (g&uuml;nah duygusu karşısında) g&uuml;&ccedil;l&uuml; eğilim duyarlar. Yeltenme, &ouml;ng&ouml;r&uuml;de bulunma c&uuml;retini ve idealleri izlemeyi i&ccedil;eren hedefi ortaya &ccedil;ıkarır. &Ccedil;ocuklar altı-onbir yaş arasında ağır işi denerler. B&uuml;y&uuml;k bireylerin ara&ccedil; gere&ccedil;lerini kullanarak kendi iptida&icirc; maharetlerini geliştirirler. Ağır işe girişmenin sonucunda onlarda liyakat meydana gelir. Eğer bu aşamada kınanırlarsa aşağılanma ve yetersizlik duygusuna kapılırlar.</p>\n\n<p>\n	Gen&ccedil;lerdeki &ldquo;benim kimliğim&rdquo; krizi, kimliğin bi&ccedil;imlenmesi ve kabullenilmesine zemin hazırlar. Gen&ccedil;ler, en uygununu se&ccedil;ebilmek i&ccedil;in &ccedil;eşitli roller ve muhtelif inan&ccedil;ları denerler. İnsicamlı kimliğin gelişimi sonucunda başkalarıyla ilişkilerde vefa, sadakat, asalet ve g&ouml;rev duygusunu elde ederler. Yetişkinlik d&ouml;neminde başkalarıyla samimi ilişkiler kurar ve evlilik bağı tesis ederler. Bu olmazsa inziva duygusu ağır basar ve toplumsal temastan ka&ccedil;ınırlar. Yetişkinlik, olgunlaşma ve gurur aşamasıdır. Birey aileye ihtiyacın &ouml;tesine ge&ccedil;er ve yaratıcılıkla gelecek nesillere y&ouml;nelir. Buna karşılık durgunluk ve tembellik onları g&uuml;&ccedil;ten d&uuml;ş&uuml;r&uuml;r. Hayatın son aşamasında bireyin b&uuml;t&uuml;n &ccedil;abası sona erme durumundadır. Eğer birey mutluluk i&ccedil;inde, hayatın başarıları ve başarısızlıklarıyla kenara &ccedil;ekilirse &ldquo;uyumlu ben&rdquo;i edinmiş demektir. Bilgelik bu aşamanın &uuml;r&uuml;n&uuml;d&uuml;r. Fakat birey hayal kırıklığı duygusuyla ge&ccedil;mişteki fırsatlarla ilgili &ouml;fke ve pişmanlık yaşarsa umutsuzluk hissedecek ve kendinden nefret edecektir.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> Erikson&rsquo;a, aşağı ekonomik sınıflardan bireylerin gen&ccedil;likte donup kalmanın &uuml;stesinden gelemedikleri ve ben kimliğini geliştiremedikleri eleştirisi y&ouml;neltilmiştir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> Genel olarak bakıldığında sağlıklı kişilik teorilerinden birinin, aslında ruhsal sağlık, gelişimci bi&ccedil;imde incelemiş ve sağlıklı kişilik veya ruh sağlığı yerine birey i&ccedil;in her aşamaya uygun bir kıstas belirlemiş olması, Erikson&rsquo;un g&ouml;r&uuml;ş&uuml; olduğu s&ouml;ylenebilir.</p>\n\n<p>\n	Allport, dikkatini &ouml;ncelikle sağlıklı kişiliğe y&ouml;neltmiş ilk teorisyenlerdendir. Freud&rsquo;la g&ouml;r&uuml;şt&uuml;kten sonra bilin&ccedil;dışı konusunda teredd&uuml;de d&uuml;şt&uuml; ve Freud gibi nevrotik kişilik &uuml;zerinde yoğunlaşmadı. Allport, sağlıklı veya yetişkin kişilik i&ccedil;in bilişsel boyutta şu kriterleri &ouml;nermektedir: Sağlıklı kişiliğin, onu gelecek hedeflere y&ouml;nlendiren hayata dair insicam bahşeden bir felsefesi vardır ve din bu t&uuml;r bir felsefedir,<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a> ger&ccedil;ek&ccedil;i bir idrake sahiptir, kişisel maharetleri geliştirir, kendisini bir işe adar, kişilere ve kendisini aşan faaliyetlere olan duygusunu geliştirir. Duygusal boyutta da kendisini olduğu gibi kabul ettiğini g&ouml;sterir, dolayısıyla duygusal g&uuml;venliğe ulaşmış olur. Başkalarıyla sıcak ilişki kurar, samimi davranır, derdiyle dertlenir ve sabır g&ouml;sterir. Mizahi yapısı ve varlığını belli etme hissini sergiler.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a> Sağlıklı kişi &ccedil;ocukluk d&ouml;nemindeki tecr&uuml;belere esnek olmayacak şekilde bağlı değildir. Allport gelişim psikologları arasında sayılmıştır ve umut verici, iyimser, sağlıklı insanla ilgili a&ccedil;ık kriterler (kıstas, &ouml;l&ccedil;&uuml;t) belirten bir bakışa&ccedil;ısı ortaya koymuştur. &Ccedil;&uuml;nk&uuml; sağlıklı insanların ortak sorunlarını algılamada yetkin biriydi.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	<strong>1.5. &Ccedil;ağdaş G&ouml;r&uuml;şler</strong></p>\n\n<p>\n	Sağlıklı kişilik konusundaki g&ouml;r&uuml;şlerine değinilen psikologlardan sonra Adler, Perls vs. gibi başka isimler son d&ouml;nemlerde sağlıklı kişiliğe bağımsız ve yeterli bi&ccedil;imde daha az değinmiş teorisyenler olmuştur. Buna il&acirc;veten, psikolojinin diğer alanlarında olduğu gibi şu anda kişilik alanında araştırma yapanlar, &ccedil;abalarını geniş ve kapsamlı teoriler oluşturmak yerine kişilikle sınırlı sahadaki teorilere odaklamışlardır.<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> Bununla birlikte onların ruh sağlığı bahsindeki &ccedil;ok sayıda tanımından sağlıklı kişiliğin &ouml;zellikleriyle ilgili g&ouml;r&uuml;şlerini belli &ouml;l&ccedil;&uuml;de anlamak m&uuml;mk&uuml;nd&uuml;r. Ruhsal Sağlık &Ouml;rg&uuml;t&uuml;&rsquo;n&uuml;n tarifine g&ouml;re sağlıklı kişiliğe sahip bireyin başkalarıyla uygun ilişkisi vardır. Bireysel ve toplumsal &ccedil;evreyi ıslah etmenin, kişisel &ccedil;atışma ve eğilimlerini mantıklı, &acirc;dil ve uygun bi&ccedil;imde &ccedil;&ouml;z&uuml;mlemenin peşindedir.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a> H&acirc;lihazırda &ccedil;oğu psikiyatr, &ccedil;evreyle uyum yeterliliğini, esneyebilir olmayı, ruhsal mahrumiyetler ve baskılar karşısında &acirc;dil ve mantıklı yargıda bulunmayı sağlıklı kişiliğin kriteri kabul etmektedir. Ginsberg, hayatın &uuml;&ccedil; ortamında, yani aile, meslek ve eğlence atmosferlerinde &ccedil;evreyle doğru ilişki kurma mahareti ve kabiliyetini ruh sağlığının kriteri kabul etmektedir.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a> Kimilerine g&ouml;re sağlıklı kişilik hayatın toplumsal, bedensel, m&acirc;nev&icirc; ve duygusal y&ouml;nlerinin t&uuml;m&uuml; arasında denge kurmaktır. Başka bir ifadeyle bireyin, hayatın gerekleriyle karşılaştığındaki yeterliliği, başkaları ve kendisi ile ilgili olarak nasıl hissettiği, sağlıklı kişiliğin &uuml;&ccedil; temel kriteridir. Sağlıklı birey, başkalarıyla okulda, iş yerinde ve diğer toplumsal kurumlarda toplumsal ilişkiler kurarken başarılıdır.</p>\n\n<p>\n	&Ouml;zel sorunlarını ve kaygılarını paylaşabileceği sayılı insanla yakın ilişkisi vardır. Bedensel ve ruhsal boyutlarına ve onların etkileşimine vakıftır. Kişisel zaaflarını ve sorunlarını bilerek onların &ccedil;&ouml;z&uuml;m&uuml; yolunda adım atar.</p>\n\n<div>\n	<p>\n		Wayne Dyer, sağlıklı kişilik konusunda araştırmalar yapıp birtakım g&ouml;r&uuml;şler ortaya koymuş psikologlardandır. Kendini harap eden davranışlardan kurtulmayı m&uuml;mk&uuml;n g&ouml;r&uuml;r ve sağlıklı kişilik i&ccedil;in aşağıdaki &ouml;zellikleri sayar<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a>:</p>\n</div>\n\n<p>\n	1. Hayatın herşeyinden memnun olma ve tatmin bulma, sorun ve zorluklardan uzak durma.</p>\n\n<p>\n	2. Kabahat ve g&uuml;nah duygusundan, ge&ccedil;mişle ilgili kaygılardan kurtulma.</p>\n\n<p>\n	3. Elinde olmadan ge&ccedil;mişte yaşananlar ve gelecekteki olaylarla ilgili kaygı, acı ve &uuml;z&uuml;nt&uuml;den kurtulma ve uzaklaşma. Buna il&acirc;veten, şu anı yaşama ve şu anın sunduğu haz ve faydanın tadını &ccedil;ıkarma.</p>\n\n<p>\n	4. Karar alırken bağımsız ve &ouml;zg&uuml;r davranma, k&uuml;lt&uuml;rzede olmaktan uzaklaşma, anlamsız gelenekleri g&ouml;zardı etme.</p>\n\n<p>\n	5. İster kendisiyle, ister başkasıyla ilgili olsun mutluluk ve sevin&ccedil; i&ccedil;inde yaşama.</p>\n\n<p>\n	6. Kendini kabullenme ve sevme, kendini kınamaktan uzak durma, bedene ve kendi muhtelif ihtiya&ccedil;larına yetişme.</p>\n\n<p>\n	7. Doğayı, d&uuml;nyanın t&uuml;m unsurlarını, hatta bitkileri ve hayvanları sevme ve y&uuml;celtme.</p>\n\n<p>\n	8. İnsanları sevme, onlara yardım etme insanları kınama ve sorgulamaktan uzak durma.</p>\n\n<p>\n	9. İşleri yapmak ve derinlemesine araştırma i&ccedil;in b&uuml;y&uuml;k enerji kullanma, başarısızlığı &ouml;nemsememe.</p>\n\n<p>\n	10. B&ouml;lgesinin &ouml;tesindeki değerlerden yararlanma ve bunun t&uuml;m insanlığa ait olduğunu hissetme.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>2. K&uuml;lt&uuml;rel ve Din&icirc; teoriler</strong></h3>\n\n<p>\n	<strong>2.1. Ahl&acirc;k Bilginlerinin Teorisi</strong></p>\n\n<p>\n	Ahl&acirc;k ilmi, nefsan&icirc; sıfatları ve bunlara uygun davranışların iyi, k&ouml;t&uuml; ve kemalini tarif ettiğinden<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> sağlıklı kişilik mevzuuyla olduk&ccedil;a yakın bir bağı vardır. Bazı ahl&acirc;k &acirc;limlerinin ahl&acirc;k ilmini &ldquo;nefs-i insan&icirc;&rdquo; şeklinde ifade etmesinden bu iki konunun i&ccedil;erdiği kapsamlı irtibat anlaşılabilir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a> Bu bakımdan sağlıklı kişilikle ilgili teorileri incelerken ahl&acirc;k bilginlerinin g&ouml;r&uuml;şlerine değineceğiz. Genellikle ahl&acirc;k uleması Aristo&rsquo;yu izleyerek nefs i&ccedil;in birtakım kuvvetleri konu etmişlerdir.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a> Bu kuvvetler arasında denge sağlanması ve yine her kuvvetin i&ccedil;indeki g&uuml;&ccedil;lerin dengeye oturtulmasını sağlığın kriteri kabul etmektedirler. Mesela H&acirc;ce T&ucirc;s&icirc;, unsurların hakikatindeki arzu ve tefekk&uuml;r&uuml;n kaynağı olan n&acirc;tıka (konuşma) kuvveti, cesaret ve makam arzusunun kaynağı olan gazap kuvveti, cinsellik ve beslenme ihtiya&ccedil;larının kaynağı olan şehvet kuvveti şeklinde &uuml;&ccedil; kuvveti varsayar ve nefs-i n&acirc;tıkanın itidale doğru hareket ettiğini s&ouml;yler. Eğer diğer iki kuvvet de itidale ulaşırsa bu &uuml;&ccedil; kuvvet birbiriyle barış i&ccedil;inde olur ve &uuml;&ccedil; h&acirc;lin birleşmesinden adalet ortaya &ccedil;ıkar. Nefsin anormallikleri itidalden sapmanın sonucudur. Dolayısıyla nefsin sağlığı da adalet neticesinde tesis olur. Adalet ise ister fikr&icirc; (teorik), ister amel&icirc; (pratik) boyutlarda olsun b&uuml;t&uuml;n zamanlarda ve koşullarda g&uuml;zel fiilere ve vazifelere sarılmakla m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a> Camiu&rsquo;s-Saadet&rsquo;te Nerak&icirc; de bu g&ouml;r&uuml;ş&uuml; kabul ederek nefsan&icirc; hastalıkların sebebini, ahl&acirc;kın itidalden ve orta yoldan sapması olarak g&ouml;r&uuml;r. Bu sapma doğumun başlangıcından itibaren nefiste olabilir veya uygunsuz davranışlarla ortaya &ccedil;ıkmış da olabilir. Nefsan&icirc; hastalıkların bedensel veya ruhsal k&ouml;kleri olabilir. &Ccedil;&uuml;nk&uuml; nefs ve bedenin karşılıklı bağımlılığı, irtibatı ve etkileşimi vardır. Yaratılış ve miza&ccedil;, ahl&acirc;k&icirc; sıfatlar &uuml;zerinde derin etki bırakır. Bazen kuvvetlerin itidali fıtr&icirc;dir ama &ccedil;oğunlukla miza&ccedil;lar, bazı kuvvetlerin galebe &ccedil;almasına ve itidal h&acirc;linden &ccedil;ıkmasına zemin hazırlar.<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a> Gaz&acirc;l&icirc;, her kuvvetin itidalini, ifrat ve tefrit taraflarının arasında bulunan orta hat olarak a&ccedil;ıklar. Ona g&ouml;re orta hattı belirlemek olduk&ccedil;a zordur ve İl&acirc;h&icirc; yardım olmaksızın takdir edilemez.<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> Orta hat teorisi, nefsin bedene kıyasla sağlık ve hastalığına dair Yunan felsefe geleneğinin miraslarındandır. Fakat bu bahsin k&ouml;klerini bağımsız olarak İsl&acirc;m&icirc; gelenekte g&ouml;rmek de m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Genel olarak ahl&acirc;k &acirc;limlerinin, itidali korumak i&ccedil;in bilişsel, toplumsal, duygusal ve davranışsal gibi muhtelif boyutlara atıfta bulunan birtakım tavsiyeleri vardır: İ&ccedil; d&uuml;nyaya yolculuk ve gizli kusurları keşif, her davranışı yapmadan &ouml;nce iyice d&uuml;ş&uuml;nmek ve tefekk&uuml;r, adalet ve nefsan&icirc; sağlık sahibi bireylerle toplumsal ilişkiler kurmak, zaafları tanıma ve ıslah i&ccedil;in başkalarından kılavuzluk ve yardım talep etmek, uygunsuz hisleri kışkırtan ortamlardan ka&ccedil;ınmak, kendini ahl&acirc;ka uygun ve yakışık alır davranışlara zorlamak, faziletler y&ouml;n&uuml;nde irade ve isteklendirme oluşturmak, uygunsuz davranışları ikaz. Ahl&acirc;k metinleri incelendiğinde, bazı konularda psikoloji metinlerindeki ruhsal bozukluklarla karşılaştırılabilecek nefsan&icirc; veya ruhsal hastalıklara değinildiği g&ouml;r&uuml;lecektir. Bu konulardan kimisi şunlardır: Vesvese, korku ve kaygı, umutsuzluk ve depresyon, nefis zayıflığı.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> Kendini b&uuml;y&uuml;k g&ouml;rme, saldırganlık, haset, yalancılık<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a> gibi diğer bazı ahl&acirc;k&icirc; hastalıklar bir bakıma ruhsal sorunlara tatbik edilebilir. Toparlarsak, ahl&acirc;k teorilerinde sağlıklı kişiliğin, &ouml;tesine ge&ccedil;iyor olsa bile ruh sağlığıyla yakın ilişkisi bulunduğu s&ouml;ylenebilir.</p>\n\n<p>\n	<strong>2.2. Hıristiyanlık ve Yahudiliğin G&ouml;r&uuml;şleri</strong></p>\n\n<p>\n	Her ne kadar dinlerin &ouml;ğretileri, bir&ccedil;ok felsefe ve ahl&acirc;k okulu gibi sağlıklı kişilik mevzusunu doğrudan inceleme konusu yapmamışsa da insanların huzuru ve gelişimine yardımcı olacak &ouml;ğretilere sahiptir. Bu bakımdan y&uuml;zyılımızdaki psikologların sağlıklı kişilik konusundaki &ccedil;oğu g&ouml;r&uuml;şlerinin din&icirc; &ouml;ğretilerde k&ouml;kleri vardır.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> Dinlerin ortak konuları listesinde sağlıklı kişilik telakkisine olduk&ccedil;a yakın konulara rastlanmaktadır. &Ouml;rnek vermek gerekirse, ılımlı ve mutedil olmak, başkalarıyla uygun ilişkiler kurmak, zayıfların elinden tutmak, anne ve babaya saygı g&ouml;stermek sağlıklı kişiliğin g&ouml;stergelerinden sayılmaktadır.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Yahudi kutsal metinlerinden, mesel&acirc; Talmud ahl&acirc;k&icirc; konularla ilgilidir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> Aile &ccedil;er&ccedil;evesi dışındaki cinsel davranışlardan uzak durmak, anne baba hukukuna riayet etmek, başkalarına yardım, bireylerin hakkına tecav&uuml;zden sakınmak<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Yahudi g&ouml;r&uuml;ş&uuml;ne g&ouml;re sağlıklı kişiliğin &ouml;nemli &ouml;zelliklerindendir. Sağlıklı kişiliğin diğer bir boyutu ise Tanrı ile bağ ve onu hoşnut etmektir. Tevrat, insanın saadet ve mutluluğunun tek olan Tanrı&rsquo;ya ibadet ve ona itaatle sağlanacağını vurgular.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> İnsanın sağlığı ve kemali ahl&acirc;klı davranıştadır, aşk ve adaletle i&ccedil;i&ccedil;edir. Başkalarına sevgi g&ouml;sterme ve al&ccedil;akg&ouml;n&uuml;ll&uuml; davranma vurgulanarak kibirli olma, yalancılık, başkalarına eziyet ve ikiy&uuml;zl&uuml;l&uuml;k gibi şeyler anormallik sayılmaktadır.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> Dolayısıyla Tanrı&rsquo;ya kulluk ve Ahl&acirc;k&icirc; talimatlar, Yahudi g&ouml;r&uuml;ş&uuml;ne g&ouml;re sağlıklı kişilikteki iki temel &ouml;ğe olmaktadır.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a> Tabii ki Yahudilik bir dizi &acirc;d&acirc;p ve rit&uuml;el (ayin)&rsquo;e indirgenerek az sayıda ahl&acirc;k&icirc; boyut ve Tanrı ile uygun ilişkiye yoğunlaşılmıştır.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Hıristiyanlıkta Mesih&rsquo;i (aleyhisselam) takip etmek din&icirc; ve ahl&acirc;k&icirc; hayatın temel unsurudur. Aşk, tevazu ve başkaları i&ccedil;in acıya tahamm&uuml;l ahl&acirc;klı bir kişiliğin &ouml;zelliklerindendir. Biraz değiştirilerek Hıristiyanlıkta teyit edilmiş Yahudiliğin on emri olan Tanrı&rsquo;ya, aile &uuml;yelerine ve topluma karşı vazifelerini yerine getirmek ahl&acirc;k&icirc; eğitimin tavsiyeleridir. Buna il&acirc;veten Yunan kaynaklarının etkisi altında adalete, ihsana, ılımlılık ve itidale, hikmet ve sabra da sağlıklı bir kişilik i&ccedil;in dikkat &ccedil;ekilmiştir.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> Elbette ki bu, Avrupa&rsquo;daki modern Hıristiyanlık telakkisidir. Hıristiyanlığın kutsal metinlerinde ge&ccedil;en kurtuluş ve necat, aslında ahl&acirc;klı insan ile sağlıklı kişilik arasındaki ortak zemini hazırlar. Bu kurtuluş, madd&icirc; ve toplumsal refah vaatlerinin de g&uuml;vencesidir.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> Bazı Hıristiyan İl&acirc;h&icirc;yatlarında da kurtuluş, birey ve toplumu kapsayan kollektif bir şeydir. Bu, Eski Ahit&rsquo;teki barış ve huzur inancıdır.<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> Hıristiyanlığın Yahudilikten temel farkı, Yahudilikteki yasalar ve rit&uuml;ellerdir. Bu bakımdan kişilikteki sağlık, ahl&acirc;k&icirc; boyutlara, başkalarıyla uygun ilişkiye ve İl&acirc;h&icirc; irade uyarınca davranmaya atıfta bulunmaktadır. Ezoterik konulara vurgu, zahir&icirc; ve riyark&acirc;rca durumları g&ouml;zardı etmek, kalbi temizlemek, temiz vicdana uygun davranmak, dost ve d&uuml;şmana sevgiyle muamele etmek<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> Hıristiyanlık a&ccedil;ısından ahl&acirc;klı ve sağlıklı bir kişiliğin al&acirc;metlerindendir.</p>\n\n<p>\n	Keumann, olgunlaşma ve kişilik sağlığını aşağıdaki beş temel boyutta vasıflandırır:</p>\n\n<p>\n	<strong>1. Kendisi ve başkasıyla ilgili ger&ccedil;ek&ccedil;i g&ouml;r&uuml;şe sahip olmak.</strong></p>\n\n<p>\n	<strong>2. Kendini ve başkasını kabullenmek.</strong></p>\n\n<p>\n	<strong>3. Ge&ccedil;miş ve geleceğin meselelerini hesaba katarak şu anki zamanda yaşamak.</strong></p>\n\n<p>\n	<strong>4. Y&ouml;nlendiren ve ileriye g&ouml;t&uuml;ren değerlere dayanmak.</strong></p>\n\n<p>\n	<strong>5. Yetenekleri ve ilgileri hayatın gerekleriyle birarada olabilecek bi&ccedil;imde geliştirmek.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></strong></p>\n\n<p>\n	Daha sonra Kitab-ı Mukaddes&rsquo;in sağlıklı kişilik hakkındaki g&ouml;r&uuml;ş&uuml;n&uuml;n psikolojik perspektifinkine denk olduğunu izah eder. Birinci boyutla ilgili olarak Kitab-ı Mukaddes bireylerden, kendileri ve başkaları hakkında ger&ccedil;ek&ccedil;i ve nesnel bir g&ouml;r&uuml;şe sahip olmalarını ister. Ayrıca kendisi, başkaları ve varlık ile ilgili kavrayış İl&acirc;h&icirc; bakış a&ccedil;ısından olmalıdır. Tanrı t&uuml;m bireyleri elden tutulmaya ve kurtarılmaya muhta&ccedil; g&ouml;r&uuml;r. Birey yery&uuml;z&uuml;ne d&uuml;şt&uuml;ğ&uuml;n&uuml; ve kurtulmaya olan ihtiyacını idrak ettiği ve buna cevap verdiğinde Tanrı, başkaları ve varlıkla yeni bir ilişki kurar. Kitab-ı Mukaddes&rsquo;in, kendi ve başkaları hakkındaki ger&ccedil;ek&ccedil;i kavrayışının diğer bir y&ouml;n&uuml;, İl&acirc;h&icirc; armağan olarak doğal yetenekler ve sıfatlar telakkisidir. Kitab-ı Mukaddes m&uuml;minlerden başkalarının, hatta m&uuml;min olmayanların bile ihtiyacını idrak etmelerini bekler. Bu, toplumsal d&uuml;zene dair İl&acirc;h&icirc; anlayıştır.</p>\n\n<p>\n	Kişiliğin kemal ve sağlığının ikinci c&uuml;z&uuml; olan kendini ve başkalarını kabullenmenin de Kitab-ı Mukaddes&rsquo;te &ouml;rnekleri ve delilleri vardır. Bunlardan biri Hazret-i İsa&rsquo;nın (aleyhisselam) s&ouml;z&uuml;d&uuml;r: &ldquo;Kendini sevdiğin kadar komşunu da sevmelisin.&rdquo; &Ouml;nemli nokta şudur ki, komşunun dostluğu nitelik ve &ouml;l&ccedil;&uuml; bakımından kendini sevmeye ve kabullenmeye bağlıdır.</p>\n\n<p>\n	Kitab-ı Mukaddes a&ccedil;ısından t&uuml;m bireyler Tanrı&rsquo;nın mahl&ucirc;ku olmaları bakımından değerli kişiler kabul edilmelidirler. Bu tabii ki bireylerin b&uuml;t&uuml;n davranışlarına ve motivasyonlarına (isteklendirilmelerine) rıza g&ouml;stermek anlamına gelmez. Başkalarına ilgi g&ouml;stermek ve herkesi kardeş g&ouml;z&uuml;yle g&ouml;rmek, bireyin din&icirc; kemalinin &ouml;zelliğindendir. Kitab-ı Mukaddes, başkalarıyla ilişkilerin sıcaklık ve derinliğinin l&uuml;zumunu, Hıristiyan bir ailede doğmuş Rogers hari&ccedil;, belki b&uuml;t&uuml;n psikologlardan &ouml;nce belirtmiştir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; boyut, yani şu anı yaşamak da Kitab-ı Mukaddes a&ccedil;ısından temel bir konudur. Kitab-ı Mukaddes&rsquo;te h&acirc;lihazırdaki davranışlar ve g&ouml;r&uuml;şlere &ccedil;ok&ccedil;a vurgu yapıldığı g&ouml;r&uuml;lmektedir. M&uuml;minler hayatlarının her d&ouml;neminde faydalı olmalı ve m&uuml;kemmel davranışlar sergilemelidirler. Uzun s&uuml;reliğine d&uuml;nyev&icirc; işlerden el &ccedil;ekmemelidirler. Buna ek olarak daima şimdiki zamanda yaşamalıdırlar.</p>\n\n<p>\n	Hıristiyanlıktaki kemal ve sağlığın d&ouml;rd&uuml;nc&uuml; boyutu, bireyin bizzat kendisinin se&ccedil;tiği hedeflere y&ouml;nelmesidir. Hedefler değerlere g&ouml;re belirlenir ve değerler, insicam i&ccedil;indeki motivasyonlar ve girişimlerin toplamını i&ccedil;erir. Uzun vadeli hedefler Tanrı&rsquo;yla ilişkilendirilerek d&uuml;zenlenir. Her birey bu esasa g&ouml;re, ona şahsiyet kazandıran ve kimlik veren değerler toplamını kabul etmelidir. Son &ouml;zellik, yetenekler ve alakaları g&uuml;ndelik hayata yaymaktır. Bireye ait yetenekleri, zek&acirc;yı ve İl&acirc;h&icirc; armağanları kullanmayı yaygınlaştırmak, Hıristiyanlıktaki kemalin zorunlu par&ccedil;asıdır. G&uuml;ndelik hayattaki ilgiler, kendini desteklemek i&ccedil;in faaliyeti de kapsamaktadır.</p>\n\n<p>\n	Aziz John&rsquo;un birinci risalesinde Hıristiyanlıktaki kemal gayet g&uuml;zel ifade edilmiştir. Orada k&acirc;mil Hıristiyan imanı i&ccedil;in &uuml;&ccedil; kriter a&ccedil;ıklanmıştır: Hakikate iman, diğer Hıristiyanlara aşk, d&uuml;r&uuml;stl&uuml;k ve takva. Bu kriterler bu risalede &uuml;&ccedil; kez tekrarlanmıştır ve insanın &uuml;&ccedil; boyutunu eksen almıştır: Hakikate iman, &ouml;nemli bilişsel bir &ouml;ğedir. D&uuml;r&uuml;stl&uuml;k ve takva, g&uuml;&ccedil;l&uuml; bir davranışsal boyuttur. Başkalarını sevmek, duygu ve isteklendirme boyutuyla ilgilidir. Hıristiyanlık a&ccedil;ısından k&acirc;mil insan; davranışını, inan&ccedil;larını ve duygularını kalıcı, uzlaşmacı ve tek tip bir modelde tanzim etmiştir. İnsan-ı k&acirc;mile g&ouml;re her g&ouml;rev veya faaliyetler dizisi m&acirc;nev&icirc; bir arzu ve anlam taşır.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	Hıristiyanlıktaki kemal ve kendini geliştirme: A&ccedil;ıklığa kavuştuğu gibi kemalin boyutları psikoloji ve Kitab-ı Mukaddes&rsquo;ten oluşan iki mecrada birbirine denk ve paraleldir. Kendini geliştirme ve yapabilir olma da bu iki mecrada birbirine denktir. Psikolojik bakımdan kendini geliştirme; beden, zihin ve duyguları geliştirme anlamında kişisel &ouml;l&ccedil;ekte k&acirc;mil eylemdir. Kitab-ı Mukaddes&rsquo;te bu s&uuml;re&ccedil; muhteva olarak farklıdır. Fakat Hıristiyan olmayan birey kendi yeteneklerini, Tanrı suretinde yaratılmış kişi olarak indirildiği kadarıyla geliştirebilir. Elbette ki yery&uuml;z&uuml;ne d&uuml;ş&uuml;ş, kendini geliştirmenin imk&acirc;n, g&uuml;&ccedil; ve y&ouml;n&uuml;n&uuml; sınırlamaktadır.</p>\n\n<p>\n	Yery&uuml;z&uuml;ne d&uuml;şme bireyin iyi, sağlıklı, m&uuml;şfik ve değişebilir olmasının &ouml;n&uuml;nde engel değildir. &Ccedil;&uuml;nk&uuml; Tanrısal suret, yery&uuml;z&uuml;ne d&uuml;şmekten &ccedil;ok daha k&ouml;kl&uuml; bir şeydir. Yery&uuml;z&uuml;ne d&uuml;ş&uuml;ş, insanlarda mevcut bulunan Tanrısal sureti tahrip eder. Bazı Hıristiyanlar yaklaşık olarak bu şablonu yansıtmışlar, ama yery&uuml;z&uuml;ne d&uuml;ş&uuml;şe &ouml;yle vurgu yapmışlardır ki indirilen bireylerin adeta Tanrısal suretleri de ortadan kalkmıştır.</p>\n\n<p>\n	Bir kişi, insanlığını psikolojik ilkeler ve ruhsal sağlıkla y&uuml;celtebilir. Rehabilitasyondan yardım almaksızın k&acirc;mil, sağlıklı ve kendini geliştirmiş bir birey olabilir. Bununla birlikte, ileri d&uuml;zeyde işlev kazanmış Hıristiyan olmayan b&ouml;yle bir bireyin Mesih&rsquo;le ve m&uuml;minlerle herhangi bir irtibatı olmayacaktır. Hıristiyanlık aşkı da onun i&ccedil;in bir isteklendirme sayılmayacaktır. Kendisiyle ve varlıkla ilgili idraki de Hıristiyanlarınkine benzemeyecektir. Buna mukabil Hıristiyanlar kendi yetenek ve yeterliliklerini, yery&uuml;z&uuml;ne d&uuml;şm&uuml;ş ve kurtulmuş bir mahl&ucirc;k olarak ger&ccedil;ekleştireceklerdir. Hazret-i Mesih Hıristiyanların modeli ve ideal kişiliğidir. Kitab-ı Mukaddes&rsquo;in buyrukları da onların kılavuzu sayılmaktadır. Eğer inan&ccedil;lı Hıristiyanlar olgunlaşır ve kemale ererlerse kendileri ve başkalarıyla irtibat konusunda İl&acirc;h&icirc; hedefler ve planlarla daha &ccedil;ok koordinasyon i&ccedil;inde olacaklardır. &Ccedil;&uuml;nk&uuml; evrenin Tanrısıyla irtibat h&acirc;lindedirler. Kurtuluş ve Tanrıyla bağ, k&acirc;mil Hıristiyanları kendileri dışındakilerden ayıran y&ouml;nd&uuml;r.</p>\n\n<p>\n	<strong>2.3. Doğu Okullarının (Hint, &Ccedil;in vs.) Teorileri</strong></p>\n\n<p>\n	Bu g&ouml;r&uuml;şler ruh sağlığında daha &ccedil;ok duygusal ve mistik boyutlara atıfta bulunmaktadır ve bilişsel boyutlara pek o kadar g&uuml;veni yoktur. Ruhun sağlığı ve y&uuml;celmesi i&ccedil;in bir şekilde toplumsal ve d&uuml;nyev&icirc; hayattan uzak durmayı zorunlu kabul etmektedirler. Doğru bilgi ve d&uuml;ş&uuml;nce, doğru s&ouml;ylem ve davranış, doğru gayret ve empati (duygudaşlık) Hint okullarında sağlığı temin etmenin &uuml;&ccedil; asl&icirc; boyutudur. Kuşku ve cahillik, kendisi hakkında yanlış g&ouml;r&uuml;ş, gurur, nefret, hazcılık, huzursuzluk, &acirc;d&acirc;p ve geleneklere bağlılık insanın barikatları sayılmaktadır. Mutlak huzura kavuşmak insanın niha&icirc; kemal derecesi kabul edilmektedir.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> Yoga okulu da ruhun selameti i&ccedil;in aynı bilişsel, duygusal ve bireysel boyutları gerekli g&ouml;r&uuml;r ve kemal aşamasına erişmek i&ccedil;in meditasyon (derin d&uuml;ş&uuml;nme) tavsiyelerinde bulunur.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Konf&uuml;&ccedil;y&uuml;s, &uuml;&ccedil; boyutta aşağıdaki &ouml;zellikleri taşıyan &ouml;zg&uuml;r insandan bahseder:</p>\n\n<p>\n	Bilişsel &ouml;zellik: Hak ve hakikat taraftarıdır, buna ulaşmak i&ccedil;in &ccedil;abalar. Başarısızlıkları kabullenir ve zamandan şik&acirc;yet etmez. Ama aynı zamanda sorunların etkeni olarak beşerin hatalarını g&ouml;r&uuml;r.</p>\n\n<p>\n	Duygusal &ouml;zellik: Daima sabır ve hoşg&ouml;r&uuml; i&ccedil;indedir. Her h&acirc;l&uuml;karda kendisine h&acirc;kimdir, k&ouml;t&uuml;l&uuml;ğe bile adaletle cevap verir. Gururu yoktur, hi&ccedil;kimseye kin duymaz. Sosyaldir ve sorumluluk y&uuml;klenir. Toplumsal &ouml;devleri asla unutmaz. Herkesle uzlaşır ve insanlarla karşılaşmasında metaneti elden bırakmaz.</p>\n\n<p>\n	Davranışsal &ouml;zellik: S&ouml;z ve davranışlarına karşı teyakkuz (uyanıklık) h&acirc;lindedir. Asla doğru yoldan sapmaz.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	Zerd&uuml;şt de g&uuml;zel s&ouml;ze, g&uuml;zel d&uuml;ş&uuml;nceye, g&uuml;zel davranışa vurgu yapar. Ama ahl&acirc;k&icirc; y&ouml;nleri vurgulamasına il&acirc;veten insanlar ve d&uuml;nya hayatı karşısında, Tanrı&rsquo;ya ihlaslı ibadet ve ona tevekk&uuml;l, g&uuml;nahtan ka&ccedil;ınma, anormalleri sevgi ve şefkatle doğru yola y&ouml;nlendirme gibi din&icirc; boyutları da ruh sağlığı ve y&uuml;celmenin asl&icirc; kriteri g&ouml;r&uuml;r.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> B&uuml;t&uuml;n bu okullar, ruhun selameti ve y&uuml;celmesi konusunda d&uuml;nyaya dair sahih bir kavrayış, uygun toplumsal ilişkiler, duygu ve davranışları ayarlama &uuml;zerinde dururlar. Bununla birlikte i&ccedil;lerinden kimi g&ouml;r&uuml;şler insanın doğal ihtiya&ccedil;larına ve hayatın meydan okuyuşlarına karşı k&ouml;t&uuml;mserdir.<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a> Bireyin başkalarına, hatta ailesine karşı bile sorumluluk taşımayacağı bir t&uuml;r d&uuml;nyadan ka&ccedil;ış ve toplumsal ilişkilerden uzaklaşmayı teşvik ederler.<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3 style=\"text-align: center;\">\n	<strong>3. İsl&acirc;m A&ccedil;ısından Sağlıklı Kişilik</strong></h3>\n\n<p>\n	İsl&acirc;m, tıpkı diğer İl&acirc;h&icirc; dinler gibi Peygamber-i Ekrem&rsquo;in (sallallahu aleyhi ve &acirc;lihi) bisetinin başından itibaren ruh sağlığına ve onu oluşturan ruhun huzuru<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a>, &uuml;mitvar olmak<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a>, kalp selameti<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> kabilinden &ouml;ğelere &ouml;zel bir &ouml;nem vermiştir. &Ouml;yle ki Kur&rsquo;an ayetleri ruh sağlığının &ouml;nemini belirterek onu kazanmanın yollarını g&ouml;stermiştir. Bu &ouml;ğretilere g&ouml;re M&uuml;sl&uuml;manlar y&uuml;zyıllar boyunca ruhsal sorunları olan bireyleri g&ouml;zetim altında tutmaya b&uuml;y&uuml;k &ouml;nem vermişlerdir.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> Ahl&acirc;k metinleri incelendiğinde Gaz&acirc;l&icirc;, Feyz-i K&acirc;ş&acirc;n&icirc;, Nerak&icirc; gibi İsl&acirc;m ilm&icirc; havzasındaki ahl&acirc;k ulemasının ve &ccedil;ağdaş bilginlerin doğrudan olmasa bile ruhsal sağlık bilgisi konusuna dikkatle eğildikleri g&ouml;r&uuml;lecektir. Bunlar genel hatlarıyla ele alınmıştı. Son yıllarda m&uuml;ellifler<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a> bu mevzuyu daha &ccedil;ok psikolojik a&ccedil;ıdan incelediler. Bu g&ouml;r&uuml;şlere işaret ederek sağlıklı kişiliği İsl&acirc;m&icirc; metinlere ve ruh sağlığı uzmanlarının g&ouml;r&uuml;şlerine g&ouml;re yeni bir yaklaşımla izah edeceğiz.</p>\n\n<p>\n	<strong>3.1. Sağlıklı Kişilik Bahsinin &Ouml;ncesi</strong></p>\n\n<p>\n	M&uuml;sl&uuml;man uzmanlar, İsl&acirc;m&icirc; a&ccedil;ıdan sağlıklı kişiliğin kriterleri konusunda burada bazısına değineceğimiz birtakım g&ouml;r&uuml;şleri dile getirmişlerdir. İsl&acirc;m&rsquo;ın talimatlarındaki tavır ve değerler g&ouml;z&ouml;n&uuml;nde bulundurularak yapılacak araştırmada akıl baliğ bir insanın ruhsal sağlığı i&ccedil;in aşağıdaki kriterlerin &ouml;nerildiği g&ouml;r&uuml;lecektir:</p>\n\n<p>\n	1. Bilin&ccedil;li ve uyanık yaşamak: Sağlıklı insan, her ge&ccedil;en g&uuml;n artacak bi&ccedil;imde bilin&ccedil;li ve uyanıktır. İster uyuşturucu madde kullanma sonucunda, ister şekilci bilgi y&uuml;z&uuml;nden oluşan bilin&ccedil;sizliğin muhtelif basamaklarından uzaklaşmıştır.</p>\n\n<p>\n	2. Ger&ccedil;ekliği tanıma ve kabullenme: Sağlıklı insanın dakik ve ger&ccedil;eğe uygun bir algısı vardır ve varlıktaki ger&ccedil;ekleri akılcı bi&ccedil;imde tanır.</p>\n\n<p>\n	3. Anı yaşamak: Sağlıklı insan, hayatın şu anki avantajlarından yararlanır. Ge&ccedil;mişte yaşanmış olanlara &ouml;zlem ve gelecek hayallerine d&uuml;&ccedil;ar olmaz.</p>\n\n<p>\n	4. Dinamik ve m&uuml;kemmel yaşamak: Sağlıklı insan, kişiliğinin olgunluk ve m&uuml;kemmelliği s&uuml;rekli artış h&acirc;lindedir.</p>\n\n<p>\n	5. Topluluk i&ccedil;inde yaşamak: Sağlıklı insan, topluluk i&ccedil;inde yaşar ve toplumsal sorumluluk kabul eder.</p>\n\n<p>\n	6. Allah&rsquo;la birlikte yaşamak ve tevbek&acirc;r olmak: Sağlıklı insan, Allah&rsquo;la davranış, kalp ve aklıyla irtibat kurar, ona yakarır ve dua eder; ayrıca tevbe ederek Allah&rsquo;ın yolundan her t&uuml;rl&uuml; sapmayı vakit kaybetmeden d&uuml;zeltir.<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından ruhsal sağlık bilgisi hakkında yapılmış araştırmalardan biri, doğrudan ruh sağlığının kriterlerini a&ccedil;ıklığa kavuşturmasa da &ldquo;ruhsal sağlığın tek&acirc;m&uuml;l ilkeleri&rdquo; başlığı altında ilkeleri a&ccedil;ıklayıp izah etmektedir. Bu ilkeler, insanın Allah, kendisi ve toplum karşısındaki g&ouml;revlerine odaklanmıştır. Bu ilkeler incelendiğinde dindar bireylerin inan&ccedil;larına ve gerekli g&ouml;revlerine vurgu yapıldığı g&ouml;r&uuml;lecektir. S&ouml;zkonusu ilkeler pratikte Kur&rsquo;an&rsquo;ın, Peygamber&rsquo;in ve İsl&acirc;m&rsquo;ın &ouml;nderlerinin ortaya koyduğu t&uuml;m &ouml;ğretileri i&ccedil;ermektedir.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a> İnsanın ilişki sistemleri; kendisi, ailesi, ilim tahsili, meslek&icirc; meseleler, dostlar ve sosyal gruplar, tabiat, siyas&icirc; ve toplumsal sistemler, din ve inan&ccedil; konuları ile ger&ccedil;ekleşir. İnsanın b&uuml;t&uuml;n ilişki sistemleri ve y&ouml;r&uuml;ngeler, gelişime ulaşmak i&ccedil;in tevhidin y&ouml;r&uuml;ngesinde yerini almalıdır. İnsan belirtilen y&ouml;r&uuml;ngelerde hareket ve dinamizm h&acirc;lindedir.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a> Genel olarak bakıldığında bu araştırmada, Kur&rsquo;an ayetlerine ve dinin evliyasının (a.s) s&ouml;zlerine dayanarak a&ccedil;ıklanmış d&ouml;rt ilkenin ruhsal sağlığın &ouml;nemli bahislerini kapsadığı anlaşılacaktır.</p>\n\n<p>\n	Diğer bir araştırmada ise normal, onun kıstasları ve normal kişiliğin tanımı &uuml;zerine ş&ouml;yle denmiştir: &ldquo;Varlığın ve kendisinin hakikatini ve ger&ccedil;ekliğini tanıyan, varlığının &ccedil;apıyla ve yaratılışın maksat ve hedefleriyle ilgili olarak bilin&ccedil; kazanıp kendisinin ve d&uuml;nyanın kapasiteleri ve sınırlarıyla birlikte ebed&icirc; mutluluk olan en kalıcı ve en hakiki hazlara ulaşma y&ouml;n&uuml;nde bir adaptasyon &uuml;retip s&uuml;rekli fıtratını geliştiren kişilik, normaldir.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a> Daha sonra adaptasyon kavramını a&ccedil;ıklarken b&uuml;t&uuml;n normallik tanımlarının ortak noktası olarak ş&ouml;yle denmiştir: &ldquo;İnsanın, normalleşmeye ulaşma y&ouml;n&uuml;nde onun en iyi tarafına yardımcı olmak &uuml;zere ger&ccedil;eklerle, kısıtlamalarla, kendisinin ve d&uuml;nyanın ihtiya&ccedil; ve beklentileri ile &ccedil;atışma ve iletişim tarzı.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a> İman ve normallik arasında karşılaştırmalı bir incelemede, araştırmacı, normalliğin yalnızca Allah&rsquo;a iman sayesinde elde edilebileceğini ortaya koymaktadır. Dolayısıyla sağlıklı kişilik m&uuml;min olarak, sağlık ve normalliğin basamakları da imanın mertebelerine g&ouml;re izah edilmiş olmaktadır. Anormal kişilik de iman etmemiş bireye uygulanmaktadır. K&uuml;f&uuml;r ve iman, normallik ve anormallik sınırı konumuyla g&ouml;z&ouml;n&uuml;nde bulundurulmuş ve buna g&ouml;re normal kişiliğin alametleri a&ccedil;ıklanmıştır. Bu da aslında imanın alametleridir.<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a> S&ouml;zkonusu belirtiler ş&ouml;yledir:</p>\n\n<p>\n	1) Dinamizm ve s&uuml;rekli tek&acirc;m&uuml;l hareketi, 2) Hayatın belli bir hedefi olması ve anlam taşıması, 3) Akılcılık ve aklını kullanma, 4) Hakikate kavuşma anlamında gelişim, 5) G&uuml;venlik hissi ve madd&icirc; etkenlerden korkmaktan uzak olma h&acirc;li, 6) Huzur ve g&uuml;vence, 7) Ruhsal neşe, mutluluk ve depresyondan uzak durma, 8) Akrabaları, toplum ve doğa karşısında sorumluluk duyma, 9) Umut, 10) Allah&rsquo;a tevekk&uuml;l ve itimat.</p>\n\n<p>\n	Sağlıklı kişiliğe dair, onu diğer g&ouml;r&uuml;şlerle karşılaştırılabilir yapan bu teorinin meziyetleri şu şekilde sıralanabilir: Adaptasyon, hazcılık, varlığın ger&ccedil;eğini idrak, kendini ve varoluşsal kapasitelerini tanıma, yaratılış hedefinin bilincinde olma.</p>\n\n<p>\n	Rogers&rsquo;ın sağlıklı kişilik tanımı, bireyin kendisi ve &ccedil;evresel olaylar hakkındaki sahih kavrayışı bileşenini i&ccedil;ermektedir. Fıtratın &ccedil;i&ccedil;eklenmesini sağlamak da, insanın fıtratı ve kapasitelerinin ne olduğu &uuml;zerine bu iki g&ouml;r&uuml;ş arasında derin g&ouml;r&uuml;ş ayrılığı bulunsa da, Maslow&rsquo;un &ldquo;kendini ger&ccedil;ekleştirme&rdquo;sine benzemektedir. Hayatın hedefi ve anlamı da Frankl&rsquo;ın g&ouml;r&uuml;ş&uuml;nde g&ouml;r&uuml;nmektedir. Adaptasyonun m&acirc;nası, Erikson&rsquo;un teorisi başta olmak &uuml;zere sağlıklı kişilikle ilgili bazı g&ouml;r&uuml;şlerde eksende yer almaktadır. Bu tanımda hazcılık Freud&rsquo;un teorisindeki gibidir. Tabii ki hazzın anlamı konusunda temel bir fark vardır. Bu tarifte istikrarlı hazlar asıl hedef sayılmaktadır.</p>\n\n<p>\n	Bu tarifte daha az vurgulanan şey, insanın duygusal boyutlarıdır; bu c&uuml;mleden olarak da aileden tutun, toplumun diğer bireylerine kadar başkalarıyla toplumsal ilişkilerdir. Bu g&ouml;r&uuml;ş&uuml;n bir diğer sorunu normal kişiliği m&uuml;min bireye tam anlamıyla uygulaması; k&uuml;f&uuml;r ve imanı belirlemeye, &uuml;stelik bunu normallik ve anormalliğin kriteri ve sınırı olarak tayin etmeye vurgu yapmasıdır. H&acirc;lbuki iman ve k&uuml;fr&uuml;n iki din&icirc; kavram olduğu a&ccedil;ıktır ve her din, dolayısıyla İsl&acirc;m da her biri i&ccedil;in tanım, &ccedil;er&ccedil;eve ve sınır g&ouml;stermiştir. Buna karşılık normallik ve anormallik, bir diğer ifadeyle ruh sağlığı ve ruh hastalıkları psikolojinin kavramları ve anlamlarındandır. Bu iki kavramın birbirine indirgenmesi, onları, İl&acirc;h&icirc;yat&ccedil;ılar ve psikologları cevapsız sorularla karşı karşıya getiren bir k&ouml;r d&uuml;ğ&uuml;me d&ouml;n&uuml;şt&uuml;r&uuml;r. Zayıf din&icirc; inan&ccedil;lara sahip veya hi&ccedil; din&icirc; inancı olmayan bireylerin hepsi anormal sayılabilir mi? Diğer taraftan t&uuml;m m&uuml;tedeyyinler ve inan&ccedil;lıları sağlıklı kişiliğe sahip kabul etmek m&uuml;mk&uuml;n m&uuml;d&uuml;r? Burada ruhsal sağlığına uygunluk ve din alanının yazarlarından birinin s&ouml;z&uuml;ne değinmemiz uygun olacaktır: &ldquo;Kişilik araştırmacıları, İl&acirc;h&icirc;yatın ilkelerini psikolojinin kavramlarına indirgeme vesvesesinden ka&ccedil;ınmalıdırlar. Din&icirc; konuları psikolojik meselelerle karıştırmak, hem kişilik psikologlarını, hem de din &acirc;limlerini tatmin etmeyecek ve beğenilmeyecek psikoloji ve dinden yapılma karmakarışık bir &ccedil;orbaya d&ouml;n&uuml;şt&uuml;r&uuml;r. Din&icirc; ve psikolojik izahların her birinin kendine &ouml;zg&uuml; &ccedil;ok sayıda avantajları vardır ve bunlar birbirine indirgenemez.&rdquo;<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	<strong>3.2. İsl&acirc;m&icirc; Kaynaklara G&ouml;re Sağlıklı Kişiliğin İzahı</strong></p>\n\n<p>\n	İsl&acirc;m a&ccedil;ısından sağlıklı kişiliği incelerken başta &ccedil;oğunluk psikologların g&ouml;r&uuml;şlerine g&ouml;re en uygun ve en makbul tanımı se&ccedil;ecek, daha sonra bu anlamı İsl&acirc;m&rsquo;ın &ouml;ğretilerine tabi tutarak İsl&acirc;m&rsquo;ın onunla ilgili g&ouml;r&uuml;ş&uuml;n&uuml; ele alacağız. &Ouml;yle anlaşılıyor ki sağlıklı kişiliğin anlamını bu yaklaşımla ele almak, psikologlar ile din&icirc; ilimlerin araştırmacıları arasında bilimsel alışveriş i&ccedil;in en uygun zemini hazırlayacaktır.</p>\n\n<p>\n	Hemen hemen bir&ccedil;ok teorisyen, sağlıklı kişiliği &uuml;&ccedil; boyutu hesaba katarak tanımlamış ve izah etmiştir: Olaylar ve varlık d&uuml;zeniyle ilişki, kendisiyle ilişki, diğer insanlarla ilişki.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a> Sağlıklı kişiliklerin, varlık d&uuml;zeni, ona h&acirc;kim ilişkiler ve onun ger&ccedil;ekleri hakkında doğru ve nispeten kapsamlı bir kavrayışı ve bilgisi vardır. Onlar, varlık d&uuml;zenindeki konumları ve hayatlarını layıkıyla tanımaktadırlar. Bu bilginin sonucu, insicam ve uygunluk i&ccedil;inde bir hayat felsefesine sahip olmaktır.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a> İkinci boyutta sağlıklı kişilikler, kendisi, kapasiteleri ve sınırlarıyla ilgili derinlemesine kavrayışa ulaşmıştır. Kendisiyle ilgili ger&ccedil;ek&ccedil;i g&ouml;r&uuml;ş, bireyin kendisi ve başkalarıyla ilgili nesnel ve dakik değerlendirmesini kapsamaktadır. Maslow, kendini ger&ccedil;ekleştiren kişiler listesinde bu noktayı dikkate almıştır. Allport da &ldquo;kendisi&rdquo;ni<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a> ş&ouml;yle tanımlamaktadır: &ldquo;Kendini tanıma ve kavrama; bireyin h&acirc;lihazırdaki davranış ve girişimlerinin ge&ccedil;mişteki tecr&uuml;belerden nasıl etkilendiğini idrak ve ayırdetme yeterliliği.&rdquo; Kendisiyle ilgili realist g&ouml;r&uuml;ş&uuml;n kendine dair ş&ouml;yle sorulardan t&uuml;remiş olması m&uuml;mk&uuml;nd&uuml;r: Hangi t&uuml;r faaliyetleri g&uuml;zelce yapabilirim? G&uuml;&ccedil;l&uuml; ve zayıf y&ouml;nlerim nelerdir? Başkaları bu sorulara verdiğim cevapları onaylar mı? G&uuml;&ccedil;l&uuml; yanlarımda şimdiye dek başarılı olabildim mi?</p>\n\n<p>\n	Şu &ouml;nemli noktayı hatırda tutmalıyız ki, bireyler kabiliyet ve zek&acirc;dan daha fazlasına, aşağı d&uuml;zeyde &ccedil;ok sayıda yeteneğe sahiptir. Buna il&acirc;veten bireyin zek&acirc;sı ve yetenekleri &ccedil;oğunlukla onun ilgileriyle irtibatlıdır (Allport, 1961). &Ccedil;oğu kişi, yapmayı sevdiği veya yapabilmeyi &ouml;ğrendiği bazı durumlarda bu t&uuml;rden ilgileri olmayan kimselerden daha iyi ve hızlı davranabildiğini g&ouml;r&uuml;r. Bireyin al&acirc;kalarının &ccedil;eşitliliği yeteneklerinin &ccedil;eşitliliğine bağlıdır. Kendisiyle ilgili realist (ger&ccedil;ek&ccedil;i) g&ouml;r&uuml;ş&uuml; edinirken ilgilerini tecr&uuml;be etmesi, yeterliliğini ve gizli yeteneklerini keşfetmesinde yararlı olur.</p>\n\n<p>\n	Olgunlaşmamış veya sağlıklı olmayan bireylerin iki hatası şudur: Sağlıklı olmayan kişiliklerin &ccedil;oğu kendisiyle ilgili olarak iki hatadan birine d&uuml;şmektedir. Birincisi, bir kişinin bir zeminden daha fazlasında ger&ccedil;ekten zeki olabileceğini tasavvur etmesidir. Bu hatayla eşzamanlı olarak başkalarının ger&ccedil;ek anlamda yeterlilik sahibi olmadığını, konumlarını tesad&uuml;fen ve raslantıyla elde ettiklerini sanmaktadırlar. Birinci hata, genellikle, bazı şeyleri yaparken başkalarından daha g&uuml;&ccedil;l&uuml; olduklarını hisseden bazı &ccedil;ocuklarda, &ouml;zellikle de ilk gen&ccedil;lik yıllarında g&ouml;zlemlenmektedir. İkinci hata ise birinci hatanın tersidir. B&ouml;yle kişiler herhangi bir yetenekleri bulunmadığını ve bir işi g&uuml;zelce yapamayacaklarını sanır ve hemen hemen herkesin onlardan daha iyi meseleleri &ccedil;&ouml;z&uuml;me kavuşturacağını beyan ederler.</p>\n\n<p>\n	Kendisiyle ilgili realist kavrayışa sahip olan kişiler bu iki hataya d&uuml;şmekten ka&ccedil;ınırlar. Zayıf ve g&uuml;&ccedil;l&uuml; yanlarını tanır, onları ne abartır, ne de k&uuml;&ccedil;&uuml;mserler. Bu kavrayışın sonucu birinci basamakta varlığının b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; kabul etmek, ikinci basamakta da varoluşsal kapasitelerini fiiliyata d&ouml;kmektir. Kapasitelerin ger&ccedil;ekleşmesi de her bireyin yetenek ve imk&acirc;nlarıyla uyumludur, insan t&uuml;r&uuml;n&uuml;n kapasite ve yeteneklerine değil. Buna il&acirc;veten, daha &uuml;st varoluşsal kapasitelerin tahakkuku mecrasında hareket edilmesi, daha aşağıdaki kapasitelerin ger&ccedil;ekleşmesine bağlıdır. Yetenek ve ilgilerin gelişmesi ve hayatın sorunlarına karşı koyabilmek olgunlaşmış insanın niha&icirc; &ouml;zelliğidir. İlk &ouml;zellik, daha &ccedil;ok net bi&ccedil;imde &ldquo;ben&rdquo; idrakine sahip olma zaruretini vurguluyorda. H&acirc;lbuki bu &ouml;zellik, gizli yetenekleri ve bireyin maharetlerini geliştirmeye odaklanmıştır. Sonu&ccedil;ta da yaratıcılığa, yapıcılığa ve zorunluluk taşıyan işleri yapmaya erişebilmektir, ama aynı zamanda birey i&ccedil;in haz verici ve hoşnut edicidir.</p>\n\n<p>\n	Freud bunu ger&ccedil;ek uyum, Maslow ve Rogers ise onu kendini geliştirme olarak adlandırmaktadır. Maslow olgunlaşmış insanları sorun eksenli kabul eder. Meslek, ev, aile, toplum ve bireylere al&acirc;ka g&ouml;sterirler. Tabii ki ilgi dereceleri muhtelif alanlarda birbirinden farklıdır. Fakat kuru bi&ccedil;imde ve esneklik g&ouml;stermeksizin bir tek saha &uuml;zerinde ısrarları yoktur. Onlar hedefli girişimlerde yaratıcı ve yetenekli olmakla kalmaz, bilakis b&ouml;yle girişimlerde bulunmayı severler de. G&ouml;revi yerine getirmeye yoğunlaşmak i&ccedil;in &uuml;st d&uuml;zeyde yeterliliğe sahip olmalarının yanısıra zaruret sırasında da onu terketme kapasiteleri vardır. Olgunlaşmamış bireyler işleri yapmaya eğilimden ziyade şaşkındırlar. Onlar yaratıcı yeteneklerini veya ilgilerini hayatın g&uuml;ndelik sorunlarına karşı koymak i&ccedil;in kullanmazlar. Coleman, olgunlaşmışlığın niha&icirc; y&ouml;n&uuml;n&uuml;, savunma oryantasyonu (uyumluluğu) karşısında hayata g&ouml;rev oryantayonuyla yaklaşmada &ouml;zetlemiştir.<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a></p>\n\n<p>\n	Sağlıklı kişiliğin &uuml;&ccedil;&uuml;nc&uuml; boyutu başkalarıyla m&uuml;nasebet ilişkisine atıfta bulunmaktadır. Bireyin t&uuml;m insan toplumlarına, kendi toplumuna, yakınlarına ve ailesine bakışı onun kişiliğinin sağlıklı olduğunu g&ouml;stermektedir. Buna mukabil kendini eksen alma, aileyi eksen alma, daha &uuml;st aşamada da akraba, ırk ve milliyetini eksen alma kişiliğin hastalıklı ve anormal olduğunu g&ouml;stermektedir. Diğer insanlara sevgi ve şefkat, halka ve topluma &ouml;zen g&ouml;sterme, onlarla ilgili sorumluluk duygusu, akrabalara &ouml;nem verme, ona en yakın bireyler olan aile &uuml;yeleriyle g&uuml;zel ilişkiler sağlıklı bir kişiliğin kriterleridir. Doğal olarak sınırlı sayıda insanla samimi ve yakın ilişkiler kurulması, sağlıklı kişiliğe &ouml;zg&uuml; d&uuml;ş&uuml;ncelere, ilgilere ve değerlere bağlıdır. Bunun, sağlıklı kişiliklerin insan&icirc; ve ahl&acirc;k&icirc; değerlere karşı kimi insanlarla yakın ilişki kuramamasına, aksine sadece gerekli durumlarda onlarla uygun tarzda mukabelede bulunmasına yola&ccedil;ması gayet normaldir.</p>\n\n<p>\n	Birey, zayıf y&ouml;nleri &ouml;l&ccedil;&uuml;s&uuml;nde olumlu durumlarını, yeteneklerini ve zek&acirc;sını tam anlamıyla tanıdığında başkalarının idrakinde de daha g&uuml;&ccedil;l&uuml; h&acirc;le gelecektir. Diğerlerini kabullenmenin kendisiyle ilgili realist idrakle yakın irtibatı vardır. Rogers bu boyutun &ouml;nemine o kadar &ccedil;ok vurgu yapmıştır ki onu &ouml;ğelerine ayırmış ve her birini ayrı ayrı araştırmıştır. Allport, diğerlerini kabullenmeyi &uuml;st&uuml;ne basarak tekrarlamış ve bunu toplumsal ilgi veya toplumsal hissiyat ya da kişilerle ilgili kardeşlik duygusu şeklinde ifade etmiştir.</p>\n\n<p>\n	Sullivan&rsquo;a g&ouml;re başkalarıyla sağlıklı tarzda irtibat ve birbirlerinin ihtiyacını karşılıklı olarak giderme kişiliğin asl&icirc; mahiyetidir. Son zamanlarda bireyler arasındaki ilişkinin niteliğinin &ouml;ncelikli &ouml;nemi bazı araştırmaların ana istikameti olmuştur. Diğerlerini kabullenmenin anlamı, onların deneyimlerine değer vermek, inanmak ve resmen tanımaktır. Bu, kabul edilen herşeyin iyi olduğu, değer taşıdığı veya sahih g&ouml;r&uuml;ld&uuml;ğ&uuml; m&acirc;nasına gelmez. Bilakis onun varlığını idrak ettiğimizi g&ouml;sterir. Başka bir ifadeyle, başkalarını, taşıdıkları bir&ccedil;ok kusuru g&ouml;zardı ederek kabul etmek gerektiğini ifade eder. Sağlıksız bireyler; kendine &ouml;zg&uuml; &acirc;detleri, g&ouml;r&uuml;şleri veya eylemleri insanların kişiliklerinin b&uuml;t&uuml;n&uuml;yle i&ccedil;i&ccedil;e ge&ccedil;irir ve gayet a&ccedil;ık bir ayırt edici tutum sergilemek yerine o kişilere muhalefet ederler.</p>\n\n<p>\n	Zikredilen her &uuml;&ccedil; ilişkinin bilişsel ve duygusal iki boyutu vardır: İnsanın varlıkla bağı, varlık d&uuml;zeniyle ilgili idrak ve telakkisi, bireyin d&uuml;ş&uuml;nce tarzı ve d&uuml;nya g&ouml;r&uuml;ş&uuml; bu ilişkinin bilişsel boyutudur. Bireyin varlığın ger&ccedil;ekliğiyle ilgili duygusal hissiyatı ise olumsuz ve protesto da olabilir veya teslimiyet ve rıza g&ouml;sterme sebebiyle bu ilişkinin diğer bir b&ouml;l&uuml;m&uuml;n&uuml; i&ccedil;erebilir. İnsanın kendisiyle ilişkisinde her bireyin kendisiyle al&acirc;kalı tasavvuru, bir diğer ifadeyle benlik varsayımı bilişsel boyuttur; bireyin kendisiyle ilgili hissiyatı ve kendine değer vermesi de bu bağın duygusal boyutudur. İnsanın başkalarıyla ilişkisinde de bilişsel boyut, aile &uuml;yelerinden tutun akrabalara, toplum bireylerine ve t&uuml;m insanlara kadar bireyin başkalarıyla ilgili g&ouml;r&uuml;ş&uuml;ne r&uuml;cu eder. Bu g&ouml;r&uuml;şle birlikte bireyin diğerleriyle ilgili hissiyatı ve duyguları sevgi, nefret, haset ve kayıtsızlıktan oluşur. Bireyin davranışları bu &uuml;&ccedil; ilişkinin t&uuml;r&uuml; ve niteliğine tabidir.</p>\n\n<p>\n	&Uuml;&ccedil; boyutta a&ccedil;ıkladığımız sağlıklı kişiliğin bu &ouml;zellikleri diğer g&ouml;r&uuml;şlerde a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a> Bir farkla ki, biz Allah&rsquo;la ilişkiyi varlık d&uuml;zeniyle ilişki i&ccedil;ine yerleştiriyoruz. Bazı yazarlar insanın ihtiya&ccedil;larını &uuml;&ccedil; grup ihtiyaca ayırmışlardır: Kendisiyle ilişki, Allah&rsquo;la ilişki, başkalarıyla ilişki. Bu, insanın ruh sağlığında s&ouml;zkonusu &uuml;&ccedil; t&uuml;r ilişkinin &ouml;nemini g&ouml;stermektedir.<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a> Adler de, &ccedil;oğu araştırmasını yalnızca insanın başkalarıyla ilişkisine ayırmışsa da bu &uuml;&ccedil; ilişkiyi dikkate almaktadır.<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	&ldquo;Adler insanı ırkının ve bireyin bekası i&ccedil;in en iyi yolun, dış d&uuml;nyanın isteklerine durmaksızın adaptasyon (uyum) ve değişim hattında olduğunu d&uuml;ş&uuml;n&uuml;r. O h&acirc;lde birey ile &ccedil;evresi arasında uygun ilişki kurulmalı ve bu ilişki i&ccedil;in azam&icirc; kemal temin edilmelidir. Beşeriyetin ideale doğru ilerleyişinin en iyi tecellisi Tanrı kavramında aranmalıdır.&rdquo;<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a> Elbette ki genellikle teorisyenlerin her biri bazı y&ouml;nleri daha fazla vurgulamışlardır.</p>\n\n<p>\n	Şimdi bu &ouml;zellikleri, İsl&acirc;m dininin ontoloji (varlık bilim) ve antropoloji (İnsanın fizik&icirc; yapısıyla ilgilenen bilim) boyutlarındaki itikad&icirc; temellerine g&ouml;re incelersek eksiklik ve belirsizliklerini bertaraf edebiliriz. Burada, İsl&acirc;m&rsquo;ın sağlıklı kişilik bahsindeki g&ouml;r&uuml;ş&uuml;n&uuml;n dayandığı &ouml;nemli bir epistemolojik varsayıma işaret etmemiz yerinde olacaktır. Psikologlar, filozoflar, ahl&acirc;k uleması ve din &acirc;limleri, tarih boyunca, varlıkla, kendisiyle ve başkalarıyla verimli ve beğenilen m&uuml;nasebetler kurabilmiş sağlıklı kişiliğin peşinde olmuşlardır. &Ouml;te yandan bu iş, insanın tabiatına, varlık d&uuml;zenindeki konumuna ve insan toplumlarındaki yerine dair doğru ve nispeten kapsayıcı bir tanıma olmaksızın m&uuml;mk&uuml;n değildir ya da eksiktir. Yine &ccedil;oğu felsefe okuluna ve t&uuml;m İl&acirc;h&icirc; dinlere g&ouml;re varlık d&uuml;zeninin yaratıcısı olan Allah&rsquo;ın insan, toplumlar ve varlığa ilişkin k&acirc;mil ve kuşatıcı bir idraki vardır ve peygamberler yoluyla bu bilgiyi beşere aktarmıştır. Dolayısıyla İl&acirc;h&icirc; dinler aracılığıyla elde edilen bilgiden yararlanılması, sağlıklı kişiliğin kriterlerini tanımada bize en iyi şekilde yardımcı olacaktır.</p>\n\n<p>\n	İsl&acirc;m dininin kaynaklarına g&ouml;re sağlıklı kişilik kendine &ouml;zg&uuml; bir d&uuml;nya g&ouml;r&uuml;ş&uuml;ne sahiptir. Bu d&uuml;nya g&ouml;r&uuml;ş&uuml;ne g&ouml;re, varlık d&uuml;zeninin, t&uuml;m g&ouml;kler<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a> ve yer, hatta yery&uuml;z&uuml;ndeki doğa olayları<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a> ve insan&icirc; m&uuml;badelelerin<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a> idaresini kendi iradesi ve kudretiyle tanzim eden bir kurucusu ve yaratıcısı vardır.<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a>-<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a> Varlık &acirc;leminde hi&ccedil;bir fenomen (g&ouml;r&uuml;ng&uuml;), yaratıcısıyla bağı olmaksızın meydana gelmez. Bu d&uuml;zen hikmet, adalet ve kemale doğru hareket temelinde idare edilir. Bu sebeple varlık d&uuml;zeninin bir hedefi olduğuna<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a>, boşuboşuna ve tesad&uuml;fi olmadığına<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a> inan&ccedil; bireyin varlıkla ilişkisindeki &ouml;nemli boyutlardan biridir. Diğer nokta, varlığın yaratıcısının onun t&uuml;m tezah&uuml;rlerinde eksen olmasıdır.<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a> Bireyin d&uuml;nya g&ouml;r&uuml;ş&uuml; ve varlık d&uuml;zeniyle ilişki t&uuml;r&uuml;, bireyin değerler d&uuml;zeninde b&uuml;y&uuml;k etkiye sahiptir. Her ne kadar bu etkilemede &ccedil;atışan g&ouml;r&uuml;şlerin varlığına işaret edilmişse de d&uuml;nya g&ouml;r&uuml;ş&uuml; ile değerlerin ilişkisi ink&acirc;r edilemez.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a> M&uuml;nasip değerlere sahip olunması, sağlıklı kişiliğin &ouml;nemli bileşenlerinden biridir. Birinci g&ouml;r&uuml;şte değerler psikolojik kavramsallaştırma olarak telakki edilmiyordu. Fakat &ccedil;oğu psikolog, hi&ccedil; olmazsa zımnen y&ouml;nlendirici değerlerin zorunluluk olduğunu kabul etmişlerdir. Frankl, değerlere sahip olmanın, bireyin t&uuml;m hayatını d&uuml;zenleyen &ldquo;anlam i&ccedil;in irade taşıma&rdquo;nın ta kendisi olduğunu iddia etmektedir. Allport, hayatlarıyla ilgili insicam i&ccedil;inde bir felsefeye sahip olgunlaşmış bireylerden bahseder. Maslow ş&ouml;yle der: Olgunlaşmış bireylerin g&uuml;&ccedil;l&uuml; bir ahl&acirc;k&icirc; hissiyatı vardır ve k&uuml;lt&uuml;rel baskılar karşısında direnecek g&uuml;&ccedil;tedirler. May, değerlerden, nasıl yaşanacağıyla ilgili karar verme cesareti ve se&ccedil;im temelinde s&ouml;zeder. Psikologlara g&ouml;re değerler, g&ouml;n&uuml;ll&uuml; tercih<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a> olmalıdır. Bireyin &ccedil;evre baskısıyla kabul ettiği değerler, değer değildir. &Ccedil;&uuml;nk&uuml; birey onları kabul ederken toplumun zorlaması altındadır. Olgunlaşmış kişinin se&ccedil;tiği değerler, benlik varsayımı ve davranışta i&ccedil;selleştirilir ve insicam sağlar. Bu değerler dışsal değildir, aksine i&ccedil;seldir. Değerlerin i&ccedil;selleştirilmesi, insicamı ve b&uuml;t&uuml;nleştiriciliği kişilikteki d&uuml;zen ve insicamı, plan ve eylemlerin hedef sahibi olmasını ve mecburiyetten &ouml;zg&uuml;rleşmeyi g&ouml;sterir. &Ccedil;&uuml;nk&uuml; değerler g&ouml;n&uuml;ll&uuml; se&ccedil;ilir. Olgunlaşmamış kişi ise değerler olmaksızın hareket edebileceğini zanneder. Bu, vehimden &ouml;te bir şey değildir. Zira hi&ccedil;bir şey değerden yoksun olma konumundan daha k&ouml;t&uuml; yerde olamaz. Bireyin varlık d&uuml;zeniyle bu t&uuml;r bir ilişkisi, diğer iki t&uuml;r ilişkiyi de belli &ouml;l&ccedil;&uuml;de aydınlatmaktadır.<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	Sağlıklı kişiliğin kendisiyle ilişkisinde kendi varoluşsal boyutlarını, insan t&uuml;r&uuml;n&uuml;n mahiyet ve doğasını ve kendi kapasitelerini tanımasının &ouml;nemi vardır. Sahip olduğu g&uuml;d&uuml;leri tanıması, onları tasvip edilecek &ccedil;er&ccedil;evede tatmin etmesi ve bireysel yetenek ve kapasiteleri ger&ccedil;ekleştirmesi sağlıklı kişiliğin &ouml;zelliklerindendir. Sağlıklı kişilik varlıkla ilişkisinde Allah&rsquo;ı eksen ve idareci kabul ettiği<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a> ve başta kendisi olmak &uuml;zere t&uuml;m insanları Allah&rsquo;ın mahl&ucirc;ku g&ouml;rd&uuml;ğ&uuml;nden doğal olarak kendisini varlık d&uuml;zeninin hedefleri doğrultusunda konumlandırmanın peşinde olacak; ihtiya&ccedil; ve yeteneklerini varlık hedeflerine g&ouml;re d&uuml;zenleyecektir. O, bu yolla ahenkli ve uyum i&ccedil;inde bir varlık felsefesine ulaşmakla kalmaz, hayatını da anlam ve hedef sahibi g&ouml;r&uuml;r ve bunun mecrasını tanzim eder. Sağlıklı kişilik, kendisiyle ilgili t&uuml;m fikirler, duygular ve davranışları varlığın yaratıcısıyla ilişki esasına g&ouml;re d&uuml;zenler.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a></p>\n\n<p>\n	Diğer insanlarla ilişkide de eksen yine varlığın yaratıcısıyla ilişki olmaktadır. Sağlıklı kişilik, diğer insanlarla ilgili t&uuml;m tasavvurları, g&ouml;r&uuml;şleri, dostluk<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a>, d&uuml;şmanlık ve t&uuml;m duygu ve davranışlarını varlığın yaratıcısının beğendiği esasa g&ouml;re tanzim eder. Başka bir deyişle, sağlıklı kişiliğin b&uuml;t&uuml;n değerleri tevhidi d&uuml;nya g&ouml;r&uuml;ş&uuml; temelinde bi&ccedil;imlenir. B&ouml;ylelikle insanın kendisi ve başkalarıyla olan iki ilişkisi Allah&rsquo;la ilişkiye g&ouml;re d&uuml;zenlenmiş olur. Allah&rsquo;la ilişki insanın kişiliğine b&uuml;t&uuml;nl&uuml;k ve insicam bahşeder. Bu durumda insanın t&uuml;m motivasyonları (isteklendirmeleri) ve i&ccedil;sel &ccedil;ekimleri Allah&rsquo;ın beğendiği motivasyonlar y&ouml;n&uuml;nde olur, yani aslında Allah&rsquo;ın rızasını kazanacak motivasyonlar h&acirc;line gelir. İnsanın dışsal davranışları da aynı istikamette gelişir. Kur&rsquo;an, g&uuml;zel bir misalde, kişiliğin b&uuml;t&uuml;nl&uuml;k ve insicamında Allah&rsquo;la ilişkinin kişiliğin b&uuml;t&uuml;n boyutlarına h&acirc;kimiyetinin sonucu olan tevhid ve tektanrıcılığın rol&uuml;n&uuml; g&ouml;sterir: &ldquo;Allah bir misal verdi: Hakkında kendi aralarında s&uuml;rekli tartışan ortakların h&acirc;kimiyeti altındaki adam ile sadece bir tek kişiye teslim olmuş adam. Bu ikisi bir midir?&rdquo;<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> Ayetin izahı olarak, muvahhid insanın yalnızca bir tek motivasyonun etkisi altında olduğu s&ouml;ylenebilir. &Ccedil;&uuml;nk&uuml; i&ccedil; d&uuml;nyasındaki b&uuml;t&uuml;n motivasyonlar ve g&uuml;&ccedil;ler Allah&rsquo;ın rızasına ulaşmak ve İl&acirc;h&icirc; buyrukları yerine getirmek i&ccedil;indir. Buna mukabil, Allah&rsquo;a itikadı olmayan kişi, b&uuml;t&uuml;nleştirici ve insicam kazandırıcı y&ouml;n&uuml; bulunmayan &ccedil;ok sayıda motivasyonların etkisi altındadır. Bu kişi genellikle i&ccedil; &ccedil;atışmalarla karşı karşıyadır ve başıboş bir h&acirc;ldedir. Her zaman &ouml;nceki &ccedil;ekimle &ccedil;atışan bir g&uuml;&ccedil; ve motivasyonun etkisi altındadır. Kur&rsquo;an, Allah&rsquo;a itikadı bulunmayan bireyi ş&ouml;yle tarif etmektedir: &ldquo;Allah&rsquo;a şirk koşan, adeta g&ouml;kten d&uuml;şm&uuml;ş de kuşların (havada) kapıp ka&ccedil;tığı veya r&uuml;zg&acirc;rın &uuml;cra bir yere fırlatıp attığı şey gibidir.&rdquo;<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a></p>\n\n<p>\n	Aynı zamanda başkalarıyla y&uuml;zy&uuml;ze gelmesi ilişkinin yakınlık ve uzaklığına g&ouml;re ve yine varlığın aynı hedeflerine r&uuml;cu eden başka kriterler itibariyledir. Sağlıklı kişiliğin bu tanımı esas alındığında kişilik selametinin &ouml;ncelikli ve asgar&icirc; sınırı, kişinin &uuml;&ccedil; ilişkiye (varlıkla, kendisiyle, başkalarıyla) odaklanması ve bu &uuml;&ccedil; ilişkiyi taassuplardan, zihnin imal ettiği klişelerden, her t&uuml;r hassasiyetlerden ve &ouml;n duygulardan uzak uygun bir temelde d&uuml;zenlemenin ardına d&uuml;şmesidir. Bu bireyin, varlığın ger&ccedil;ekleri, insanlar ve kendisi karşısında a&ccedil;ık ve esnek bir h&acirc;li vardır. Kendisi ve varlığın ger&ccedil;ekliğiyle ilgili sahih kavrayışa ve başkalarıyla uygun ilişkiler kurmaya mani olan taassup, inat&ccedil;ılık, taşlaşmışlık, tekebb&uuml;r, ahl&acirc;k&icirc; hastalıklar, kişilik bozuklukları ve ruhsal sorunlar gibi durumlar onda yoktur. Diğer bir ifadeyle kişilik sağlığının asgar&icirc; sınırı, bireyin temel doğasını koruyarak potansiyel yetenekleri ve kemalatı geliştirme zeminini ortadan kaldırmamış olmasıdır.<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a> Eğer bireyin bu asgar&icirc; sınırdan nasibi yoksa sağlıklı kişiliğin asgar&icirc; şartlarından da nasibi yoktur. Evriminin son aşamalarına kadar bu &uuml;&ccedil; ilişkiye gaflet ve şaşkınlıkla karşılık veren veya bu &uuml;&ccedil; ilişkide mutaassıp h&acirc;li &ouml;ne &ccedil;ıkartan ve hakikati kabul etmeye hazır olmayan bazı bireyler asla sağlıklı kişiliğe sahip olamayacaklardır. Sağlıklı kişiliğin &uuml;st mertebeleri, bu &uuml;&ccedil; ilişkinin bilişsel ve duygusal gelişimine g&ouml;re şekillenmektedir. Bireyin varlık d&uuml;zeniyle ilgili aşinalığı ne kadar &uuml;st d&uuml;zeydeyse ve derinlikliyse onunla ilgili o kadar normal bir hissiyat ve duyguya sahip olur. Aynı şekilde, kendisiyle ilişkide, bireyin kendisine dair aşinalığı ne kadar &ccedil;ok ve derin olursa varlığın hedefleri ekseninde varoluşsal boyutlarına y&ouml;n vermede o kadar başarı sağlar ve daha fazla sağlığa kavuşur. Başkalarıyla duygusal ve bilişsel boyutlarda ilişki de bu esasa g&ouml;re daha uygun olacaktır. Dolayısıyla bireyin varlık d&uuml;zeni ve onun yaratıcısıyla m&uuml;nasebeti, diğer iki irtibata kesin ve derin bir etkide bulunacaktır. Nispeten genel hatlarıyla ele alınmış bu bahisten sonra sağlıklı kişiliğin &ouml;zelliklerini İsl&acirc;m&icirc; metinler temelinde daha geniş izahla incelemeye ge&ccedil;ebiliriz.</p>\n\n<p>\n	<strong>3.3. İsl&acirc;m&icirc; Metinlerde Sağlıklı Kişilik</strong></p>\n\n<p>\n	Modern psikoloji bilimi başlangıcından itibaren &ccedil;eşitli okullar formunda kişilikle ilgili &ccedil;ok sayıda tanım yapmıştır. Allport bunların elli farklı şekline değinmektedir. Kişiliğin tanımı konusunda psikologlar arasında g&ouml;r&uuml;ş birliği bulunmasa bile, mesel&acirc; &ldquo;bireyin belli bir insanı belirginleştiren psikolojik b&uuml;t&uuml;nl&uuml;ğ&uuml;&rdquo;, &ldquo;bireyin sabit ruhsal &ouml;zellikleri&rdquo;, &ldquo;bireyin damar ve sıfat sistemi&rdquo; gibi tanımlar uzmanlar arasında aşağı yukarı ittifak edilmiş tariflerdir. Buna il&acirc;veten, genellikle kişilik konusunda sabit bir şey olan, bireyin bir&ccedil;ok ve değişken tezah&uuml;r&uuml;n&uuml;n tabi bulunduğu ruhsal alandan bahsedilmektedir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a> Bu sebeple bilişsel ve duygusal yapılar ve davranış modelleri belli &ouml;l&ccedil;&uuml;de kişiliği yansıtan bir b&uuml;t&uuml;nd&uuml;r.</p>\n\n<p>\n	İsl&acirc;m&icirc; metinlerde kişilik konusunu araştırırken kalp, sadr, ş&acirc;kile, nefs, akıl, ruh ve başka kavramlarla karşılaşıyoruz. Şimdi bu kavramların Kur&rsquo;an&rsquo;da ve Masumların (a.s) s&ouml;zlerinde kullanıldığı yerleri ele alacağız.</p>\n\n<p>\n	Ş&acirc;kile: Bu kelime İsra suresi 84. ayette ge&ccedil;mektedir: &ldquo;De ki: Herkes kendi ş&acirc;kilesine g&ouml;re hareket eder. Rabbiniz, tuttuğu yol hidayete en uygun olanları &ccedil;ok iyi bilmektedir.&rdquo;<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a> Ş&acirc;kile, bireyin &acirc;det ve tarzı m&acirc;nasına gelmektedir. Arap&ccedil;a s&ouml;zl&uuml;klere ve dinin evliyasının (a.s) bakıldığında ş&acirc;kile i&ccedil;in aşağıdaki anlamlar dikkate alınabilir:</p>\n\n<p>\n	1. Niyet: İmam S&acirc;dık (a.s) bu ayeti izah ederken ş&ouml;yle buyurmuştur: &ldquo;Herkes niyetine uygun hareket eder.&rdquo;<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a> Kur&rsquo;an&rsquo;ın m&uuml;fessiri olan p&acirc;k İmamlar (aleyhim&uuml;sselam); niyeti, davranışın esası<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a>, davranışı da niyetin meyvesi saymışlardır.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a> Hatta bazen bir davranışın hakikatini onun niyeti olarak değerlendirmişlerdir.<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a> Bu durumda niyetin sırf motivasyon olmadığı, bilakis bir insana &ouml;zg&uuml; ruhsal teşkil&acirc;tın &uuml;r&uuml;n&uuml; olduğu anlaşılabilmektedir.<a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a></p>\n\n<p>\n	2. Huy: İnsanın dış &ccedil;evreyle ve toplumsal muhitle ilişkisi sırasında ortaya &ccedil;ıkan ruhsal sıfatların toplamıdır.</p>\n\n<p>\n	3. Hacet ve ihtiya&ccedil;: İnsan davranışının altyapılarındandır, biyolojik ve ruhsal olmak &uuml;zere iki gruba ayrılır.</p>\n\n<p>\n	4. Programlı tarz: Birey hayatında buna &ouml;nem verir ve varlık d&uuml;zenini de ona g&ouml;re yorumlar.</p>\n\n<p>\n	5. İnsanın ruhsal yapısı ve b&uuml;t&uuml;nl&uuml;ğ&uuml;: İnsan, &uuml;niter (tekli) b&uuml;t&uuml;nd&uuml;r ve niyetler ondan doğmaktadır.</p>\n\n<p>\n	Beşinci anlam, diğer anlamları da kapsamaktadır ve buna g&ouml;re denebilir ki, ş&acirc;kile; veraset, &ccedil;evre ve iradenin etkileşimi neticesinde şekillenen insanın ruhsal biriminin b&uuml;t&uuml;nl&uuml;ğ&uuml;d&uuml;r. Bu y&uuml;zden ş&acirc;kile kavramının psikolojide kişilik olarak ele alınan şeyin ta kendisi olduğu s&ouml;ylenebilir.<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a></p>\n\n<p>\n	Kalp: &ldquo;Kalp&rdquo; kelimesi incelendiğinde bu kelimenin anlam ve i&ccedil;erik olarak İsl&acirc;m&icirc; metinlerde psikolojideki kişilik kelimesine en yakın s&ouml;zc&uuml;k olduğu g&ouml;r&uuml;lecektir. &ldquo;Kalp&rdquo; kelimesi ve &ccedil;oğulu olan &ldquo;kul&ucirc;b&rdquo; Kur&rsquo;an&rsquo;da 120&rsquo;den fazla yerde kullanılmıştır.<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a> Bu yerlerde kimi zaman kişiliğin duygusal y&ouml;nlerine vurgu yapılmış<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a>, kimi zaman bilişsel y&ouml;nler<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a> ve pek &ccedil;ok yerde de kişiliğin t&uuml;m boyutları kalbe nispet edilmiştir.<a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a> Elbette ki b&uuml;t&uuml;n bu yerler incelendiği ve &uuml;zerinde d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde &ccedil;oğunlukla kişiliğin duygusal boyutlarının &ldquo;kalp&rdquo; kelimesine nispet edildiği g&ouml;r&uuml;lecektir. Dolayısıyla Kur&rsquo;an&rsquo;da &ldquo;kalp&rdquo; kelimesine ve onun &ccedil;oğuluna, yani &ldquo;kul&ucirc;b&rdquo;a nispet edilmiş beğenilen veya beğenilmeyen b&uuml;t&uuml;n sıfatlar ve h&acirc;llerin kişiliğin bazı boyutları veya tamamıyla, yani insanın psikolojik b&uuml;t&uuml;nl&uuml;ğ&uuml;yle bağlantılı olduğu s&ouml;ylenebilir. Kur&rsquo;an&rsquo;da &ldquo;kalb&rdquo;in beğenilen ve beğenilmeyen sıfat ve h&acirc;llerinin karşıtlığı, kişiliğin duygusal (bireysel ve toplumsal) ve bilişsel boyutları, yahut kişiliğin t&uuml;m&uuml; g&ouml;z &ouml;n&uuml;nde bulundurulduğunda hem anormal kişiliğin uygunsuz h&acirc;llerini ve hastalıklarını, hem de ruhsal sağlığı, yerinde ve sağlıklı kişiliğin &ouml;zelliklerini bulmada bize kılavuzluk edebilir. Kalbin uygunsuz sıfat ve h&acirc;lleri arasında bazıları şiddetli ve ciddidir, hatta kişiliği sağlıksız saymamıza yola&ccedil;ar. Bazı uygunsuz sıfat ve h&acirc;ller de her ne kadar kişiliğin &ccedil;eşitli boyutlarda gelişimi ve tek&acirc;m&uuml;l&uuml; &uuml;zerinde olumsuz etkisi olsa da, sırf &ldquo;kalp&rdquo;te bulunuyorlar diye bireyin kişiliğini sağlıksız kabul etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Bazı ayetlerde, aslında &ldquo;kalb&rdquo;in sıfatları olan birtakım sıfatlar &ldquo;sadr&rdquo;a nispet edilmiştir. Belki de bu sıfatların &ldquo;sadr&rdquo;a nispet edilmesi cisman&icirc; kalbin g&ouml;ğ&uuml;ste yeralması nedeniyledir ve kalp ya da kişiliğin cisman&icirc; kalbe benzetilmesi esasına g&ouml;re onunla ilgili sıfatlar &ldquo;sadr&rdquo;a nispet edilmiştir.<a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a></p>\n\n<p>\n	Din evliyasının (a.s) s&ouml;zleri incelendiğinde de g&ouml;r&uuml;lecektir ki onların nazarında kalpten murad, insanın psikolojik b&uuml;t&uuml;nl&uuml;ğ&uuml;d&uuml;r. Bir diğer ifadeyle, psikoloji bilimindeki kişiliktir. İnsanın bilişsel boyutları h&acirc;fıza, malumat<a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a> ve tefekk&uuml;r<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a> gibi &ldquo;kalb&rdquo;e nispet edilmiştir. Yine ince duygular, kasavet<a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a> ve fizyolojik<a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a> motivasyonlar gibi insanın duygusal y&ouml;nlerinin kaynağı ve doğuş yeri &ldquo;kalp&rdquo; olarak a&ccedil;ıklanmıştır. Dindarlıkta da &ldquo;kalp&rdquo;, diğer ifadeyle insanın psikolojik b&uuml;t&uuml;nl&uuml;ğ&uuml; zahir&icirc; davranışlardan daha &ouml;nemlidir.<a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a> &ldquo;Kul&ucirc;b&rdquo;un kategorize edilmesi de aslında kişiliğin t&uuml;rlerine işarettir.<a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a> Dinin evliyasının (a.s) &ldquo;kalp&rdquo; sağlığı, onun tahareti ve huzuru, kalbin g&ouml;z&uuml; ve kulağı, onun k&ouml;r ve sağır olması, kalbin h&acirc;lleri ve kalpte hastalığa yola&ccedil;an etkenler konusundaki s&ouml;zleri incelendiğinde kalbi, bahsi ge&ccedil;en kişilik anlamında kullandıkları g&ouml;r&uuml;lecektir.<a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a></p>\n\n<p>\n	<strong>3.4. Sağlıklı ve Anormal Kişiliğin Kriterleri</strong></p>\n\n<p>\n	Sağlıklı kişiliğin kriterlerini tayin amacıyla Kur&rsquo;an&rsquo;da ve dinin evliyasının (a.s) s&ouml;zlerinde ge&ccedil;en sağlıklı kalbin alamet ve g&ouml;stergelerini incelemeye koyulabiliriz. Kur&rsquo;an iki ayette sağlıklı kalbe değinmiş<a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a> ve &ccedil;ok sayıda yerde kalbin hastalığından bahsetmiştir. Dinin evliyasının (a.s) aslında Kur&rsquo;an ayetlerinin a&ccedil;ıklaması ve tefsiri de sayılan s&ouml;zlerine g&ouml;re sağlıklı kalp bilişsel ve duygusal boyutlarda şu &ouml;zelliklere sahiptir:</p>\n\n<p>\n	Bilişsel boyutta Allah&rsquo;a inan&ccedil; konusunda kuşku ve teredd&uuml;d&uuml; yoktur.<a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a> Varlık &acirc;leminin hakikatleri ve ger&ccedil;ekleriyle taassuptan, cehalet perdelerinden ve &ouml;nyargılı klişelerden uzak bi&ccedil;imde, a&ccedil;ıklıkla y&uuml;zleşir.<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a> Varlık &acirc;leminin hikmetlerini idrak i&ccedil;in uygun kapasiteye sahiptir.<a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a> M&uuml;nasip bir kavrayış ve anlayışı vardır.<a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a></p>\n\n<p>\n	Duygusal boyutta, başta cinsel ihtiya&ccedil; ve a&ccedil;lık olmak &uuml;zere biyolojik isteklendirmeler onu denge &ccedil;er&ccedil;evesinin dışına &ccedil;ıkarmaz.<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a> D&uuml;nyev&icirc; tecellilere sevgi ve maddiyatı kazanmaya tamah onda pek az g&ouml;r&uuml;lmektedir. Allah&rsquo;a muhabbet<a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a> ve işlerde Allah i&ccedil;in ihlas<a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a> onda galebe &ccedil;almıştır. Gazap ve tamah onu sarsmamaktadır.<a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a> İnsanlara karşı m&uuml;şfik ve iyi huyludur.<a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a> Kin beslemez.<a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a> Kendisi i&ccedil;in istediğini başkaları i&ccedil;in de ister.<a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a> İl&acirc;h&icirc; hedefler mecrasında sebatlı ve kalp kuvveti sahibidir.<a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a></p>\n\n<p>\n	Bilişsel ve duygusal boyutlarda belirtilen &ouml;zellikleri taşıyan bir kişilik, doğal olarak uygun ve normal davranışlara sahiptir.<a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a> Eğer hayatın değişik konumlarının baskısı sonucunda davranışsal sorunlara d&uuml;&ccedil;ar olursa s&uuml;ratle onu ıslah edecektir.<a href=\"#_ftn156\" name=\"_ftnref156\" title=\"\">[156]</a> Hayatın &ccedil;eşitli yanlarında takvaya riayet sağlıklı kalbin davranışın al&acirc;meti sayılmaktadır.</p>\n\n<p>\n	Kişiliğin anormal h&acirc;lleri ve hastalıkları: Kur&rsquo;an-ı Kerim&rsquo;de oniki ayette kalbin &ldquo;mariz&rdquo;inden bahsedilmiştir.<a href=\"#_ftn157\" name=\"_ftnref157\" title=\"\">[157]</a> Başka ayetlerde, beğenilmeyen ve anormal sayılan h&acirc;ller ve sıfatlar kalbe nispet edilmiş. Şu kelimeler bunlardan bazılarıdır: Galiz (&ouml;fke), kasavet (taş kalplilik), reyn (hicap, utanma), hatem (m&uuml;h&uuml;r), ism (g&uuml;nah), umyun (k&ouml;rl&uuml;k), dıyk (darlık), rayb (teredd&uuml;t, ş&uuml;phe), kibir, ink&acirc;r, gumre (&ouml;rtme), hamiye (taassup), kirlilik, gul (kin), tab&rsquo; (m&uuml;h&uuml;r), zi&rsquo; (sapma).<a href=\"#_ftn158\" name=\"_ftnref158\" title=\"\">[158]</a> Kalbin hastalığı, onun fıtr&icirc; istikametten sapması kabul edilmektedir.<a href=\"#_ftn159\" name=\"_ftnref159\" title=\"\">[159]</a> Kalbin hastalıklarının yahut kişiliğin anormalliklerinin bir b&ouml;l&uuml;m&uuml; bilişsel boyuta r&uuml;cu etmektedir. İdrak ve anlayış yoksunluğu, taassuplar, araştırmacıların kalbinin tozlanması, akletmenin engelleri, sebepleri tanımanın yanlış kullanımı, varlık d&uuml;zeni hakkında, başlangıcı ve işleyişi &uuml;zerine sahih olmayan inan&ccedil;lar, bu konuda şaşkınlık, kuşku ve teredd&uuml;d&uuml;n mevcut bulunması, kişilik anormalliklerinden bazısıdır. Duygusal boyutta, kendini eksen alma, kendini b&uuml;y&uuml;k g&ouml;rme, ruhsal kapasitelerini tanıma yoksunluğu, &ouml;fke ve dar g&ouml;r&uuml;şl&uuml;l&uuml;k, isteklerin, arzuların ve biyolojik ve madd&icirc; ihtiya&ccedil;ların diğer b&uuml;t&uuml;n boyutlara galebe &ccedil;alması, merhametsizlik, taş kalplilik, başkalarına sert davranma, insanlara karşı kin, haset ve d&uuml;şmanlık Kur&rsquo;an-ı Kerim a&ccedil;ısından kişiliğin bazı anormal y&ouml;nleri olarak kabul edilmektedir.</p>\n\n<p>\n	Zikredilen anormallikler ve h&acirc;llerin bir kişide istikrarlı ve s&uuml;rekli olması durumu onun kişiliğini hasta kabul etmemize yola&ccedil;acaktır. &Ouml;rnek vermek gerekirse, Kur&rsquo;an a&ccedil;ısından taş kalpli, g&uuml;nahk&acirc;r, kabahatli, m&uuml;şrik, k&ouml;r kalpli, kibirli, dar g&ouml;r&uuml;şl&uuml;, hayatın d&uuml;nyevi tezah&uuml;rlere hayran ve mutaassıp bireyler hasta kişiliğe sahip sayılmaktadır.</p>\n\n<p>\n	Dindarlık ve sağlıklı kişilik: &Ccedil;eşitli dinlerde dindarlığın, asgar&icirc; sınırın ve dindarlığın mertebelerinin belirlendiği birtakım tanımları vardır. İsl&acirc;m&icirc; metinlerde de dindarlığın alt sınırı ve mertebeleri tayin edilmiştir. Mesel&acirc; Allah&rsquo;a itikat, Allah&rsquo;ın birliğine, onun yaratıcılığına ve rububiyetine inan&ccedil;, kişinin Allah&rsquo;tan başka hi&ccedil;bir mabud tanımaması kabul edilebilir alt sınırdır. Bunun altına d&uuml;ş&uuml;lmesi Allah&rsquo;a inan&ccedil; ve dindarlık sayılamaz.<a href=\"#_ftn160\" name=\"_ftnref160\" title=\"\">[160]</a></p>\n\n<p>\n	A&ccedil;ıktır ki, bireyin, iman ve dindarlığın bu &ccedil;er&ccedil;evesinde yeralması kişilik sağlığının gereği değildir. Diğer bir ifadeyle, dindarların da kişilik bozukluklarına ve diğer ruhsal sorunlara maruz kalması m&uuml;mk&uuml;nd&uuml;r. Buna il&acirc;veten, katı kalplilik, şirk, dar g&ouml;r&uuml;şl&uuml;l&uuml;k ve tekebb&uuml;r gibi hastalıkların esintili mertebeleri dindarlıkla biraraya gelebilir. &Ccedil;&uuml;nk&uuml; b&ouml;yle bozuklukların sırf varlığı bireyin dindarlığından teredd&uuml;t etmeyi gerektirmez. Fakat tekebb&uuml;r, şirk ve katı kalplilik gibi hastalıkların şiddetlenmesi durumunda bunların dindarlıkla birarada olabilmesi daha az m&uuml;mk&uuml;nd&uuml;r. Buna mukabil, dindarlık olmaksızın kişilik sağlığı daha az oranda ger&ccedil;ekleşebilir. &Ccedil;&uuml;nk&uuml; varlıkla, kendisiyle ve başkalarıyla uygun ilişki kurabilme ancak dindarlık koşullarında ger&ccedil;ekleşebilir bir şeydir. Ger&ccedil;i kişilik sağlığının ilk mertebeleri bazı yerlerde dindarlıktan yoksunlukla birlikte olabilir. &Ccedil;&uuml;nk&uuml; birey i&ccedil;in dinin teklif edilebileceği uygun toplumsal zeminin hazırlanmadığı bir durum s&ouml;zkonusudur.</p>\n\n<p>\n	Buna g&ouml;re, İsl&acirc;m a&ccedil;ısından sağlıklı kişiliklerin, &ccedil;oğu psikologlar g&ouml;z&uuml;yle sağlıklı kişiliklerle ilişkisi ve &ouml;rt&uuml;şme tarzı a&ccedil;ıklığa kavuşturulmuş olabilir. Varlıkla, kendisiyle ve başkalarıyla ilişkilerini g&uuml;zelce ve en uygun bi&ccedil;imde d&uuml;zenleyebilmiş bireylerin ekseriyeti makbul dindarlık i&ccedil;indedir. Elbette ki dindarlığın ilkeleri ve İl&acirc;h&icirc; dinlerin &ouml;ğretileri kendilerine pekiyi sunulmamış kimi sağlıklı kişilikler dindar olmayabilir. Buna rağmen bu bireyler bilişsel ve duygusal boyutlarda makbul &ouml;zellikler taşıdıklarından ve katı kalplilik, dar g&ouml;r&uuml;şl&uuml;l&uuml;k, zihnin &uuml;rettiği &ouml;nyargılı tasavvurlar ve diğer bilişsel engeller onlarda nadiren g&ouml;r&uuml;ld&uuml;ğ&uuml;nden dinin en uygun bi&ccedil;imde sunulması onlar i&ccedil;in dindarlaşmanın zeminini de hazırlayabilir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Normality</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Health</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Maturity</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Growth</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Mental health</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Corsini, R. J., The Dictionary of Psychology, s. 585, 650.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; The Gale Encyclopedia of Psychology, s. 46.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Purefk&acirc;r&icirc; (Ferheng-i Cami-i Revanşinasi ve Revanpezeşki), s. 1009.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Curtis, Revanşinasi-yi Selamet, s. 17.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şehid&icirc;, Hamdiye, Usul ve Mebani-yi Behdaşt-i Revani, s. 19.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Curtis, Revanşinasi-yi Selamet, s. 18.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Feist, C. Nazariyeh&acirc;-yi Şahsiyet, s. 44.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Milaniferd, Behdaşt-i Revani, s. 20.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Genital</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyet, s. 75 ve Hjelle, L. A. ve Ziegler, D. G., Nazariyyeh&acirc;-yi Şahsiyet.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sappington, Behdaşt-i Revani, s. 32, 52, 59.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ross, Revanşinasi-yi Şahsiyet, s. 112.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ş&uuml;krkon, Mektebh&acirc;-yi Revanşinasi ve Nakd-i An, c. 1.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Şahsiyyet, s. 130.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ross, Revanşinasi-yi Şahsiyyet, s. 126.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Self</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Personal unconscious</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Collective unconscious</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 178-182.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 183-185.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Madd&icirc;, Personality Theories, s. 312.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 2.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 188.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maslow, Engizeş ve Şahsiyet, s. 213.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 212.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 216-242.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 242-244.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 150.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 362.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maslow, Be Su-yi Revanşinasi Buden, s. 223</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 209.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Madd&icirc;, Personality Theories, s. 316.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 378.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nasr&icirc;, Sima-yi İnsan-i K&acirc;mil, s. 359, 365 ve 398.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ş&uuml;krkon, ve..., Mektebh&acirc;-yi Revanşinasi ve Nakd-i An, s. 417-428.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Frankl, İnsan der Costecu-yi Ma&rsquo;na, 48, 64, 69, 70, 87 ve 88; Schultz, Revanşinasi-yi Kemal, s. 210.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 216.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 102.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Fromm, H&uuml;ner-i Aşk Verziden, s. 31.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 105.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 244-251.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., 266.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Strickland, B., The Gale Encyclopedia of Psychology.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 275.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 43.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Nazariyyeh&acirc;-yi Şahsiyyet, s. 556.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhteşem&icirc; ve diğerleri, Behdaşt-i Revani, s. 39.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Milaniferd, Behdaşt-i Revani, s. 3 ve 4.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Dyer, &Ccedil;egune Şahsiyyet-i Salimter Beyabim, s. 240-252.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Deylem&icirc;, Ahl&acirc;k-i İsl&acirc;m&icirc;, s. 23.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; T&ucirc;s&icirc;, Ahl&acirc;k-i Nasır&icirc;, s. 48.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muallimi, Mebani-yi Ahl&acirc;k der Felsefe-i Garb ve Felsefe-i Şark, s. 27.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 69-150.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nerak&icirc;, Camiu&rsquo;s-Saadet, c. 1, s. 144.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Gazal&icirc;, İhyau&rsquo;l-Ulum, c. 3, s. 69.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeydan Şid, Akl der Ahl&acirc;k, s. 96.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nerak&icirc;, Camiu&rsquo;s-Saadet, c. 1.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., c. 2.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Schultz, Revanşinasi-yi Kemal, s. 350.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meşk&ucirc;r, Hulasa-i Edyan, s. yirmi.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Cohen, Talmud, s. 177-203.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; S&uuml;leyman&icirc; Erdestan&icirc;, Yahudiyyet, s. 87.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tiwar&icirc;, Dinşanisi-yi Tatbiki, s. 146.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 148.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 150.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 170.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Barrington, Mukaddeme-i ber Şinaht-i Mesihiyyet, s. 96.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 101.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Meşk&ucirc;r, Hulasa-i Edyan, s. 155-157.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Keumann, J. K., Healthy Personality, s. 547.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nasr&icirc;, Sima-yi İnsan-i K&acirc;mil ez Didg&acirc;h-i Mek&acirc;tib, s. 35.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 52.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 100.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 15-30.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 49 ve 67.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 50.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sekine ayetleri: Fetih 4 ve 18, tatmin olma ayetleri: Maide 113, Ra&rsquo;d 28.</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; Umut ve umutsuzluk ayetleri: Ankebut 5, Z&uuml;mer 9, Bakara 218, Z&uuml;mer 53, Hicr 56.</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kalb-i selimle ilgili ayetler: Şuara 89, Saffat 84.</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; Jenkins, R., Developing a National Mental Health Policy, s. 157.</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mesela Abdulkerim Biazar Şirazi&rsquo;nin Tıbb-i Ruhani ya Behdaşt-i Revani&rsquo;si, Seyyid Abdulhamid Musa&rsquo;nın el-İman ve&rsquo;s-Sıhhatu&rsquo;n-Nefsiyye&rsquo;si, Seyid Ebulkasım H&uuml;seyni&rsquo;nin Usul-i Behdaşt-i Revani&rsquo;si.</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ahmedi, Revanşinasi-yi Şahsiyyet ez Didgah-i İslam, s. 204-208.</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&uuml;seyni, Usul-i Behdaşt-i Revani, s. 44-48.</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 51.</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ebu Turab&icirc;, Melakh&acirc;-yi Behencari ve Nabehencari, (doktora tezi), s. 114.</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 182-187.</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>[95]</sup></sup></a>&nbsp;&nbsp;&nbsp; a.g.e., s. 203-216.</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Koening, H. G., Religion and Mental Health, s. 71.</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; &Ouml;rnek vermek gerekirse, ruh sağlığının Kanada&rsquo;daki derneği, kendi ruhsal sağlığa uygunluk tanımını yaparken ilk iki ilişkiyi, hayatla ilgili bakışı ilave ederek g&ouml;z&ouml;n&uuml;nde bulundurmuştur. (Genc&icirc;, Behdaşt-i Revani, s. 13) Maslow&rsquo;un iddiasına g&ouml;re sağlıklı kişilik ve normallik izah edilirken bu &uuml;&ccedil; ilişkinin hesaba katılması geleneksel dinlerin tarzıdır ve psikologların &ccedil;oğu, dinlerin bu y&ouml;nde pek başarılı olamadığını &ouml;ne s&uuml;rse de dinlerin bu &ccedil;abasını itiraf eder. (Maslow, Engizeş ve Şahsiyyet, s. 352)</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Allport sağlıklı kişilik tarifinde bir şekilde bu &uuml;&ccedil; ilişkiye yoğunlaşmıştır. (Allport, Revanşinasi-yi Kemal, s. 43). O, aynı şekilde dini duyguları ve insicam i&ccedil;inde bir hayat felsefesini kemale ermiş bireylerin &ouml;zellikleri arasında sayar. (Maddi, Personality, s. 400)</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; Objectification</p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; The Gale Encyclopedia, Keumann, s. 548.</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; H&uuml;seyni, Usul-i Behdaşt-i Revani.</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Koenig, Religion and Mental Health, s. 125</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; Schultz, Nazariyeh&acirc;-yi Şahsiyyet, s. 150.</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; Mansur, İhsas-i Kihteri, s. 219.</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">مَا شَاء اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ</span>&rdquo; (Z&uuml;mer 39, Zariyat 58)</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ</span>&rdquo; (Secde 5, Yunus 31)</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللّهُ</span>&rdquo; (A&rsquo;raf 188, Yunus 49)</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">قُلِ اللّهُ خَالِقُ كُلِّ شَيْءٍ</span>&rdquo; (Ra&rsquo;d 16).</p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">للَّهُ خَالِقُ كُلِّ شَيْءٍ</span>&rdquo; (Z&uuml;mer 62)</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Bakara 156 ve 210, Hud 123 ve benzer diğer ayetler.</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; M&uuml;minun 115</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Mesela hi&ccedil;bir tezah&uuml;r&uuml;n Allah&rsquo;ın izni olmaksızın meydana gelemeyeceğini s&ouml;yleyen ayetler: Bakara 101, Haşr 5.</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Suruş, Daniş ve Erziş.</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; Self-chosen</p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; The Gale Encyclopedia, Keuman, s. 548-549.</p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللّهُ</span>&rdquo; (A&rsquo;raf 188, M&uuml;lk 2 ve &Acirc;l-i İmran 145) İnsanın hayatı ve &ouml;l&uuml;m&uuml; konusunda.</p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّهِ رَبِّ الْعَالَمِينَ</span>&rdquo; (En&rsquo;am 162)</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; Tevbe 24. &ldquo;<span dir=\"RTL\">وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ</span>&rdquo; (Bakara 165)</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; Z&uuml;mer 29</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Hac 31</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; Şehid Mutahhari &ldquo;<span dir=\"RTL\">هُدًى لِّلْمُتَّقِينَ</span>&rdquo; (Bakara 2) ayetini bu esasa g&ouml;re tefsir etmiştir: &ldquo;Bu takva, temel fıtratın &ouml;ze ilişkin ve tertemiz olduğunu g&ouml;stermektedir. O kadar ki, &ccedil;evredeki kirlilik bireyi temel fıtratın mecrasından &ccedil;ıkartmamıştır.&rdquo; (Aşina-yi b&acirc; Kur&rsquo;an, s. 130)</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; Miley, Şahsiyyet, s. 1, 2 ve 23.</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; &ldquo; <span dir=\"RTL\">قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ</span>&rdquo; (İsra 84)</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 1, s. 36.</p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">النیة اساس العمل</span>&rdquo;, Gureru&rsquo;l-Hikem, s. 292.</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sup><sup>[126]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">الاعمال ثمار النیات</span>&rdquo;, Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sup><sup>[127]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">الا و ان النیة هی العمل</span>&rdquo; Ves&acirc;ilu&rsquo;ş-Şia, c. 1, s. 51.</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sup><sup>[128]</sup></sup></a>&nbsp; Ahmed&icirc;, Revanşinasi-yi Şahsiyyet ez Didgah-i İsl&acirc;m&icirc;, s. 16, 21 ve 23.</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sup><sup>[129]</sup></sup></a>&nbsp; Aynı yer.</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sup><sup>[130]</sup></sup></a>&nbsp; Mu&rsquo;cemu&rsquo;l-M&uuml;fehres li-Elfazi&rsquo;l-Kur&rsquo;ani&rsquo;l-Kerim.</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sup><sup>[131]</sup></sup></a>&nbsp; Mesela: Kasas 10, Ahzab 4 ve 53, &Acirc;l-i İmran 151, Hadid 27, Haşr 10, Maide 13, Enfal 2, Hac 35, 53 ve 54, M&uuml;minun 60, Z&uuml;mer 22, 23 ve başa bir&ccedil;ok ayet.</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sup><sup>[132]</sup></sup></a>&nbsp; Mesela: A&rsquo;raf 179, Hac 46, Fetih 12, En&rsquo;am 25 ve Tevbe 87, 93 ve 110.</p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p>\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sup><sup>[133]</sup></sup></a>&nbsp; Mesela: Bakara 225, Enfal 70, Ahzab 5, Hucurat 14, Maide 13, Ra&rsquo;d 28 ve M&uuml;cadele 22.</p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p>\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sup><sup>[134]</sup></sup></a>&nbsp; Kureyşi, Kamus-i Kur&rsquo;an, c. 6, s. 26.</p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p>\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sup><sup>[135]</sup></sup></a>&nbsp; İbn Ebi&rsquo;l-Hadid, Şerhu Nehci&rsquo;l-Belağa, c. 20, s. 46; Amidi, Gureru&rsquo;l-Hikem, s. 261.</p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p>\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sup><sup>[136]</sup></sup></a>&nbsp; Amid&icirc;, a.g.e., s. 2046 ve 3078.</p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p>\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sup><sup>[137]</sup></sup></a>&nbsp; Muhammedi Reyşehr&icirc;, Mizanu&rsquo;l-Hikme, c. 10, s. 4980; Harran&icirc;, Tuhefu&rsquo;l-Ukul, s. 371.</p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p>\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sup><sup>[138]</sup></sup></a>&nbsp; Kuleyn&icirc;, el-K&acirc;fi, c. 8, s. 21.</p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p>\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sup><sup>[139]</sup></sup></a>&nbsp; Muhammedi Reyşehr&icirc;, Mizanu&rsquo;l-Hikme, c. 10, s. 4980.</p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p>\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sup><sup>[140]</sup></sup></a>&nbsp; Amidi, Gureru&rsquo;l-Hikem ve Muhammedi Reyşehr&icirc;, a.g.e., s. 4982.</p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p>\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sup><sup>[141]</sup></sup></a>&nbsp; Muhammedi Reyşehr&icirc;, a.g.e., c. 10, s. 4980-5006.</p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p>\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sup><sup>[142]</sup></sup></a>&nbsp; Şuara 87-89, Saffat 83 ve 84.</p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p>\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sup><sup>[143]</sup></sup></a>&nbsp; Kuleyn&icirc;, K&acirc;fi, c. 2, s. 16.</p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p>\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sup><sup>[144]</sup></sup></a>&nbsp; İnşirah-i Kalp, Mizanu&rsquo;l-Hikme, s. 4994-4996.</p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p>\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sup><sup>[145]</sup></sup></a>&nbsp; Kalbin g&ouml;z&uuml; ve kulağı ifadeleri ve kap olması gibi. (Muhammedi Reyşehr&icirc;, Mizanu&rsquo;l-Hikme, c. 10, s. 4982-4988)</p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p>\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sup><sup>[146]</sup></sup></a>&nbsp; Amid&icirc;, Gureru&rsquo;l-Hikem, s. 3078.</p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p>\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sup><sup>[147]</sup></sup></a>&nbsp; a.g.e., s. 6020.</p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p>\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sup><sup>[148]</sup></sup></a>&nbsp; Bakara 165</p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p>\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sup><sup>[149]</sup></sup></a>&nbsp; Nuru&rsquo;s-Sakaleyn, c. 4, s. 50 ve 58.</p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p>\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sup><sup>[150]</sup></sup></a>&nbsp; Nehcu&rsquo;l-Belağa, hikmet 108.</p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p>\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sup><sup>[151]</sup></sup></a>&nbsp; Muhammedi Reyşehr&icirc;, Mizanu&rsquo;l-Hikme, s. 4980.</p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p>\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sup><sup>[152]</sup></sup></a>&nbsp; Amid&icirc;, Gureru&rsquo;l-Hikem, s. 4017.</p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p>\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sup><sup>[153]</sup></sup></a>&nbsp; Meclis&icirc;, Biharu&rsquo;l-Envar, c. 78, s. 62.</p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p>\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sup><sup>[154]</sup></sup></a>&nbsp; Muhammedi Reyşehr&icirc;, Mizanu&rsquo;l-Hikme, c. 10, s. 4980.</p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p>\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sup><sup>[155]</sup></sup></a>&nbsp; Amid&icirc;, Gureru&rsquo;l-Hikem, s. 10874.</p>\n	</div>\n\n	<div id=\"ftn156\">\n		<p>\n			<a href=\"#_ftnref156\" name=\"_ftn156\" title=\"\"><sup><sup>[156]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ</span>&rdquo; (Nahl 106), &ldquo;<span dir=\"RTL\">وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ</span>&rdquo; (Hucurat, 7).</p>\n	</div>\n\n	<div id=\"ftn157\">\n		<p>\n			<a href=\"#_ftnref157\" name=\"_ftn157\" title=\"\"><sup><sup>[157]</sup></sup></a>&nbsp; &ldquo;<span dir=\"RTL\">فِي قُلُوبِهِم مَّرَضٌ</span>&rdquo; ifadesi veya benzerinin ge&ccedil;tiği ayetler: Bakara 10, Maide 52, Enfal 49, Hac 53, Nur 50, Ahzab 12, 32, 60, Muhammed (sallallahu aleyhi ve alihi) 20 ve 29, M&uuml;ddessir 31.</p>\n	</div>\n\n	<div id=\"ftn158\">\n		<p>\n			<a href=\"#_ftnref158\" name=\"_ftn158\" title=\"\"><sup><sup>[158]</sup></sup></a>&nbsp; Abdulbaki, el-Mu&rsquo;cemu&rsquo;l-M&uuml;fehres, &ldquo;kalp&rdquo; ayetleri.</p>\n	</div>\n\n	<div id=\"ftn159\">\n		<p>\n			<a href=\"#_ftnref159\" name=\"_ftn159\" title=\"\"><sup><sup>[159]</sup></sup></a>&nbsp; Tabataba&icirc;, el-Mizan, c. 5, s. 619.</p>\n	</div>\n\n	<div id=\"ftn160\">\n		<p>\n			<a href=\"#_ftnref160\" name=\"_ftn160\" title=\"\"><sup><sup>[160]</sup></sup></a>&nbsp; Misbah Yezd&icirc;, Mearif-i Kur&rsquo;an, s. 54.</p>\n	</div>\n</div>','Sağlıklı Kişilik Teorileri','','publish','closed','open','','saglikli-kisilik-teorileri','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3347',0,'post','',0),(3348,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>Dr. B&acirc;kır Gubar&icirc; Binab</strong></p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu araştırmanın hedefi, sıla-i rahmin eğitimsel rol&uuml;n&uuml;n ve kişilerin ruhsal sağlığı &uuml;zerindeki etkilerinin incelenmesidir. Bu araştırmada kullanılan y&ouml;ntem, İsl&acirc;m&icirc; metinlerde ve psikoloji biliminde mevcut tarihin kelimeler vasıtasıyla incelenmesi ve i&ccedil;erik tahlili y&ouml;ntemiyle değerlendirilmesidir. Bu alandaki araştırmaların incelenmesi i&ccedil;in mevcut tarihlerin analitik incelenmesi y&ouml;nteminden faydalanılmıştır.</p>\n\n<p>\n	Bu araştırmada din&icirc; metinlerde ve psikolojik araştırmalarda sıla-i rahim kavramı, etkileri ve sonu&ccedil;ları incelenmiştir. İsl&acirc;m&icirc; hadis metinlerinin incelenmesi bu ilişkilerin belli bir t&uuml;r&uuml;n&uuml;n &uuml;zerinde sıla-i rahim unvanıyla &ouml;zel olarak durulduğunu ve kişilerin ruhsal sağlığı &uuml;zerindeki rol&uuml;nden bahsedildiğini g&ouml;stermektedir. İsl&acirc;m&icirc; hadislerde sıla-i rahimin bir&ccedil;ok faydaları zikredilmiştir. Bunlar arasında doğru davranışların &ouml;ğrenilmesi, sosyal destek ve birlik ruhunun gelişmesi, insan&icirc; duyguların artması, akrabaların ruhsal sağlığına yardım etmesi ve yaşama bağlılığı artırması, &ouml;mr&uuml;n uzaması, rızkın &ccedil;oğalması, belaların defedilmesi, amellerin temizlenmesi ve m&acirc;nev&icirc; ilerleme sayılabilir. Bilimsel psikoloji araştırmaları, dostlar ve akrabalarla tatmin edici ilişkilerin ve onları y&acirc;d etmenin m&acirc;nev&icirc; faydalarının yanı sıra bir&ccedil;ok ruhsal faydaları da olduğunu g&ouml;stermektedir. Bunlar arasında sosyal destek alma, g&ouml;rsel &ouml;ğrenme yoluyla sosyal becerilerin kazanılması ve uygun ilişkilerin kurulması, başkalarıyla doğru ilişkiler kurulması yoluyla davranışlara &ccedil;ekid&uuml;zen verilmesi sayılabilir. Sıla-i rahim ruhsal baskılar karşısında kişilerin direnme g&uuml;c&uuml;n&uuml; arttırmakta ve kalp-damar hastalıklarının ve ruhsal hastalıkların azalmasını sağlamaktadır. Bu bulgular, bu araştırmada kişilerle yapılan g&ouml;r&uuml;şmeler sonucu elde edilen bulgularla uyuşmaktadır.</p>\n\n<p>\n	<strong>Giriş</strong></p>\n\n<p>\n	Sıla-i rahim sosyal bir davranıştır. Bu y&uuml;zden kişiler yalnız olduklarında başkalarıyla iletişim kurma peşine d&uuml;şerler. Bu davranış, başkalarıyla irtibatın ve onlarla samimi olmanın temel psikolojik bir ihtiya&ccedil; olmasından kaynaklanmaktadır. Bu ihtiya&ccedil;, doğru yollardan giderildiğinde kişilerin kendilerindeki potansiyel kabiliyetlerini yeşertecekleri bir ortam hazırlar. Diğerleriyle insan&icirc; ve sıcak ilişkilerin g&ouml;lgesinde kişiler, huzur ve mutluluk duyarlar ve g&uuml;ndelik zihinsel sıkıntılardan ve streslerden uzaklaşırlar. İsl&acirc;m&rsquo;a g&ouml;re akrabalara bakış, değerli İl&acirc;h&icirc; nimetlere bakıştır ki aralarında ilişki olmaması nimetlere k&uuml;f&uuml;r sayılır. Soyun ve akrabalığın ink&acirc;rı, Allah&rsquo;a k&uuml;f&uuml;r mesabesindedir (Meclis&icirc;, h.k.1413, c. 71, s. 138, 108. hadisin a&ccedil;ıklamasında).</p>\n\n<p>\n	Sıla-i rahmin (akrabalarla ilişkinin) kesilmesi, olumsuz sonu&ccedil;larının &ouml;l&uuml;mden &ouml;nce muhakkak kişinin yakasına yapışacağı g&uuml;nahlardan biridir (a.g.e., s. 134, c. 104). Etkilerinden bazıları fakirlik, refahtan mahrum olma veya mal ve makamın kaybedilmesi (a.g.e., s. 91, 12. hadis), erken &ouml;l&uuml;m ve cennete girmemektir (a.g.e., s. 90, 9. hadis ve s. 91, 11. hadis). Allah katında sıla-i rahim o kadar &ouml;nemlidir ki f&acirc;sıklar kendi akrabalarıyla iyi ilişkiler kurduklarında onlara bir&ccedil;ok rızık bağışlamakta, muttaki olup da yakınlarıyla ilişkisini kesenleri ise b&uuml;y&uuml;k bir rızıktan mahrum bırakmaktadır. Resulullah (s.a.a.) da sıla-i rahimin bu sonucuna dikkat &ccedil;ekerek ş&ouml;yle buyuruyor: &ldquo;Sıla-i rahimin f&acirc;sıklar &uuml;zerinde b&ouml;yle bir etkisi varsa, muhakkak muttaki kişiler i&ccedil;in de bu sonu&ccedil; vardır.&rdquo; (a.g.e., s. 135, 88. hadis ve s. 138, 107. hadis).</p>\n\n<p>\n	Bu y&uuml;zden Resulullah (s.a.a.), akrabalarınızdan biri kendi yakınlarıyla ilişkisini kesse de siz ilişkinizi kesmeyin şeklinde tavsiyede bulunmuştur (a.g.e., s. 138, 106. hadis) ve sizin bağınız, biraz uzun zaman alsa bile Allah&rsquo;ın ona yardım etmesini ve ister istemez onun da yakınlarıyla ilişkiyi kesmekten vazge&ccedil;mesini sağlar diye buyurmuştur (a.g.e., s. 128, 91. hadis). Yine, sıla-i rahim i&ccedil;in bir yıllık yolun kat edilmesi gerekse bile bunu yapınız, bu dindarlıktır diye buyurmuştur (a.g.e., s. 105, 68. hadis). Sıla-i rahim, akrabaların birbirleri &uuml;zerinde olan haklarıdır, ister M&uuml;sl&uuml;man olsunlar, ister olmasınlar (a.g.e., 71. hadis, s. 131, 97. hadis).</p>\n\n<p>\n	Sıla-i rahim ihtiyacı elbette sadece ekonomik bir ihtiya&ccedil; değildir. Zengin de duygusal ihtiyacı, destek, muhabbet ve dostluk ihtiyacı i&ccedil;in, ruhsal rahatsızlıklarını ve kaygısını uzaklaştırabilmek i&ccedil;in kendi yakınlarına ve akrabalarına muhta&ccedil;tır. Bu y&uuml;zden yaşamda, akrabalarla dostane ve birliğe dayalı ilişkiler kurulması gereklidir. (Nehcu&rsquo;l-Belağa, 23. hutbe, 8-10. b&ouml;l&uuml;m).</p>\n\n<p>\n	Sıla-i rahimin b&uuml;y&uuml;k rol&uuml; ve &ouml;nemi y&uuml;z&uuml;nden Kur&rsquo;&acirc;n-ı Kerim onu din&icirc; farizalar arasında saymıştır (Nisa, 36. ayet). Bir&ccedil;ok hadiste<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> ruhsal sağlık &uuml;zerindeki rol&uuml; ve &ouml;nemine il&acirc;veten sıla-i rahimin nasıl olması gerektiği de &ouml;ğretilmiştir (Meclis&icirc;, h.k. 1413, c. 71, s. 88-139).</p>\n\n<p>\n	Sıla-i rahimin bireysel ve toplumsal d&uuml;zeydeki bir&ccedil;ok faydaları dolayısıyla Hace Nasiruddin-i T&ucirc;s&icirc; (h.k. 597-672), sıla-i rahimin temelini akla ve nakle dayalı kabul etmiştir. Aklın, insanın kendi cinsinden oluşan b&uuml;y&uuml;k kalabalığın arasında kendisini tecrit etmesinin caiz olmadığına h&uuml;kmettiğine inanmaktadır. Bunu insanın nefsan&icirc; erklerini zevale g&ouml;t&uuml;ren ve onu d&uuml;nyada ve ahirette h&uuml;srana uğratan ruhbanlığın kısımlarından saymaktadır. Bu y&uuml;zden aklın h&uuml;km&uuml;ne g&ouml;re insan başkalarıyla irtibat kurmaya, bu irtibatın g&ouml;lgesinde hayatını ahl&acirc;ka ve m&acirc;nev&icirc; yaşama uygun olarak s&uuml;rd&uuml;rmeye ve de madd&icirc; hacetlerini bu yolla gidermeye muhta&ccedil;tır. Bu irtibatın canlı tutulması akla g&ouml;re zaruridir ama b&uuml;t&uuml;n ehemmiyetiyle beraber akl&icirc; zaruretin ikinci derecesinde yer almaktadır. Zira akıl, insanın diğer hemcinsleriyle irtibatının ehemmiyetini ve &ouml;zelliğini beyandan ve kendisiyle akrabalığı olan kişilere katılarak bu irtibatı kurduktan sonra aslında bunu birinci dereceye yerleştirmektedir. B&ouml;ylece geniş toplumsal ilişkilerin başlangıcında yerini almaktadır.</p>\n\n<p>\n	Hace T&ucirc;s&icirc;, Kur&rsquo;&acirc;n&rsquo;ın ve hadisin sıla-i rahim yapılması &uuml;zerinde bir fazilet unvanıyla tekitle durmasını aklın h&uuml;km&uuml;ne uygun bulmakta ve aklın ve naklin sıla-i rahimin fazileti &uuml;zerinde uyumlu bir şekilde durduğuna inanmaktadır (Muhibb&icirc;, 1383, c. 1, s. 376).</p>\n\n<p>\n	Sıla-i rahim meselesinin ve insanların refahı, uyumu ve ruhsal sağlığı &uuml;zerindeki tesirinin niteliğinin incelenmesi, psikoloji ve eğitim a&ccedil;ısından fevkalade &ouml;neme sahiptir. Bu makalede sıla-i rahim kavramı, İsl&acirc;m&icirc; &ouml;ğretilerdeki yeri, davranışlarda kendini nasıl g&ouml;sterdiği, olumlu sonu&ccedil;lar doğurması i&ccedil;in taşıması gereken şartları, sosyal uyum, ruh sağlığı ve m&acirc;nev&icirc; gelişim &uuml;zerine eğitimsel ve psikolojik etkileri incelenecek ve sıla-i rahim ile ruhsal sağlığın ilişkisini &ouml;l&ccedil;en araştırmaların bulguları tahlil edilecektir.</p>\n\n<p>\n	<strong>Araştırma Y&ouml;ntemi</strong></p>\n\n<p>\n	H&acirc;lihazırdaki araştırmada iki genel y&ouml;ntemden faydalanılmıştır. a) İsl&acirc;m&icirc; metinlerin i&ccedil;eriği, tefsir ve i&ccedil;tihat y&ouml;ntemlerinden faydalanılarak tahlil edilmiştir. b) Muteber bilimsel sitelerdeki psikolojik metinlerde &ouml;zel aramayla ulaşılan psikoloji araştırmalarından faydalanılmıştır.</p>\n\n<p>\n	<strong>Sıla-i Rahim Kavramı</strong></p>\n\n<p>\n	Bazı ahl&acirc;k&icirc; kaynaklarda sıla-i rahim, akrabalarla dostane ilişkiler kurmak, d&uuml;nyanın mal, makam ve diğer hayırlarında onlarla ortak olmak veya onları mutlu etmek olarak ge&ccedil;mektedir. Elbette bu tanımda akrabalar anlamı verilen &ldquo;rahim&rdquo; sadece kan bağıyla oluşan akrabalıkla sınırlı değildir (Nerak&icirc;, 1370). Hace Nasruddin T&ucirc;s&icirc; de sıla-i rahimi ş&ouml;yle tanımlıyor: &ldquo;Sıla-i rahim, akrabalarını ve yakınlarını d&uuml;nya hayırlarında kendine ortak etmektir.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 375).</p>\n\n<p>\n	Sıla-i rahim kavramı a&ccedil;ıklanırken, &ouml;nce rahimden kastedilenin a&ccedil;ıklanması gerekir, sonra sıla kavramı &uuml;zerinde durulmalıdır (Meclis&icirc;, h.k. 1413, c. 71, s. 108). All&acirc;me Meclis&icirc; rahim kavramı hakkında ş&ouml;yle yazıyor: İsl&acirc;m &acirc;limleri, Kur&rsquo;&acirc;n ve hadislerde l&uuml;zumu ve irtibatta bulunulması gerektiği &uuml;zerinde durulan sıla-i rahim kavramının i&ccedil;inde ge&ccedil;en rahim kavramıyla ilgili farklı g&ouml;r&uuml;şler belirtmişlerdir.</p>\n\n<p>\n	1- Bazıları soy akrabalığını esas almışlar, bu akrabalığın &ouml;l&ccedil;&uuml;s&uuml; olarak da sadece tek rahime bağlılığı kabul etmişlerdir.</p>\n\n<p>\n	2- Diğer bazıları rahimi sadece baba tarafından akrabalık olarak kabul etmişlerdir. Yani baba tarafından akrabalık yukarı ecdada doğru ne kadar yukarı ve evlatlar ve torunlar olarak ne kadar aşağı giderse hepsini ve de kız ve erkek kardeşler ile &ccedil;ocuklarını, amcaları ve halaları i&ccedil;ermektedir.</p>\n\n<p>\n	3- Bazıları birbirlerine mahrem olan ve birbirleriyle evlenmeleri haram olan iki kişiyi rahim kabul etmişlerdir. Bununla beraber amca ve teyze &ccedil;ocukları vb. rahim sayılmamaktadır.</p>\n\n<p>\n	4- İbn C&uuml;neyd&rsquo;e g&ouml;re rahim, evlat veya anne ve baba cihetinden şahs&icirc; yakınlıktır; ister yakın olsunlar ister uzak, ister miras alsınlar ister almasınlar.</p>\n\n<p>\n	5- Bazıları da akraba olarak tanınan b&uuml;t&uuml;n herkesi, mahrem olsun, namahrem olsun, yakın akraba olsun, uzak akraba olsun, rahim kabul etmektedir. Bununla beraber halkın &ouml;rf&uuml;nde akraba olarak bilinen herkes birbirlerinin rahimidir. Bu g&ouml;r&uuml;ş, merhum Şehid-i San&icirc;&rsquo;nin g&ouml;r&uuml;ş&uuml;d&uuml;r.</p>\n\n<p>\n	Sıla-i rahimdeki sıla ile kastedilenin ne olduğu hakkında Şehid-i San&icirc; ş&ouml;yle yazıyor: Bununla kastedilen, &ouml;rf&uuml;n nazarında irtibat denilen ve kişinin rahimden ayrılmasını engelleyen şeydir. Bununla beraber &ouml;rfe ve &ouml;rf k&uuml;lt&uuml;r&uuml;ne g&ouml;re sılanın şekli farklıdır ve rahimlerin menzillerinin birbirlerine yakınlığına-uzaklığına da bağlıdır. (Meclis&icirc;, 1413, c. 71, s. 111).</p>\n\n<p>\n	Sılanın hangi davranışlarda karşılık bulduğuna gelince ise, Şehid-i S&acirc;n&icirc;&rsquo;ye g&ouml;re selam vermek en kolay ve en masrafsız davranıştır. Madd&icirc; yardım, hediye, himaye, zararların giderilmesi ve akrabalara fayda sağlayıcı işler, sıla-i rahimin karşılığı sayılan diğer davranışlardandır. Fakat akrabalarla duygusal, muhabbetli ve karakterli bir irtibat kurulmasını sağlayan sıla daha &uuml;st&uuml;nd&uuml;r. Nitekim bir&ccedil;ok hadiste bu t&uuml;r davranışların &uuml;zerinde durulmuştur (a.g.e.).</p>\n\n<p>\n	İbn Esir, Nihaye&rsquo;de ş&ouml;yle yazıyor: Sıla&rsquo;dan kasıt akrabalık bağı olanlara ihsanda ve iyilikte bulunmak, onlara karşı hoşg&ouml;r&uuml;l&uuml; olmak, onlarla uyum ve işbirliği i&ccedil;inde olmak ve vaziyetlerini g&ouml;z &ouml;n&uuml;nde bulundurmaktır; uzak akraba olsalar ve k&ouml;t&uuml; insanlar olsalar bile (a.g.e., s. 109).</p>\n\n<p>\n	Psikoloji metinlerinde de sıla-i rahimle ilgili bir&ccedil;ok yapıya rastlanmaktadır. Başkalarıyla irtibat<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a>, sosyal ilişkiler ve t&uuml;rdeş sevgisi<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> bunlara &ouml;rnektir. Psikoloji alanında, samimi ilişkiler kapsamında yapılan bazı araştırmalar, bağlanma başlığı altındadır. Ger&ccedil;ekte sıla-i rahim kavramı, psikolojide başkalarıyla irtibat tanımıyla &ouml;rt&uuml;şmektedir. Diğer bir deyişle sıla-i rahim, diğerleriyle samimi ilişki kurmak, sevmek, korumak ve aynı şekilde sevilmek ve korunmaktır ki rahim sayılan kişilerle irtibatta karşılık bulmaktadır. S&ouml;ylenilmelidir ki irtibat kurulması İsl&acirc;m&rsquo;da gerekli sayılan rahim, daha &ouml;nce değinilen akrabalardan ibaret değildir. Hadis-i şeriflerde rahim kavramı genişletilmiş, evliyalar, &ouml;ğretmenler ve m&uuml;minler de bu kapsama d&acirc;hil olmuştur. Ger&ccedil;ekte din&icirc; bakışa g&ouml;re bir şekilde bir diğerinin &uuml;zerinde hakkı olan herkes rahim sayılır ve buna uygun bir irtibat kurmaları gerekir. İmam Rıza (a.s.), &acirc;l-i Muhammed&rsquo;in (s.a.a.) akrabaları, İmamlar (a.s.) ve m&uuml;minler &uuml;zerinde durmuş ve onların &ldquo;Adını kullanarak birbirinizden dilekte bulunduğunuz Allah&rsquo;tan ve akrabalık haklarına riayetsizlikten de sakının...&rdquo; (Nisa/1) ayetinin karşılığı olduğunu, onlarla sıla-i rahim yapan kimselerin bunun sonucunda Allah&rsquo;a yakınlaşacağını buyurmuştur (Meclis&icirc;, 1413, c. 71, s. 129, 93. hadis).</p>\n\n<p>\n	İsl&acirc;m&icirc; bakışı diğer bakışlardan, i&ccedil;inde de psikolojinin bakışından, ayıran şey kavramsal genişlik, m&acirc;nev&icirc; ve irfan&icirc; boyuttur. Aynı şekilde İsl&acirc;m&icirc; bakışta sıla-i rahim, şer&rsquo;i bir y&uuml;k&uuml;ml&uuml;l&uuml;k unvanıyla ge&ccedil;mekte ve kişinin Allah&rsquo;la irtibatı da dikkate alınarak mukaddesleşmektedir. Şimdi İsl&acirc;m&icirc; ve psikolojik metinlere g&ouml;re sıla-i rahmin insan yaşamındaki rol&uuml;n&uuml; inceleyeceğiz.</p>\n\n<p>\n	<strong>İsl&acirc;m&icirc; Metinlerde Sıla-i Rahim</strong></p>\n\n<p>\n	&Acirc;yetlerde ve hadislerde sıla-i rahimin &uuml;zerinde &ccedil;ok&ccedil;a durulmuş ve insan&icirc; değer taşıyan davranışların &ouml;ğrenilmesi, insan&icirc; duyguların eğitilmesi, toplumsal birlik ve dayanışmanın geliştirilmesi, hayata dair umut d&uuml;zeyinin y&uuml;kseltilmesi ve akrabaların ruhsal sağlığına yardım etmesi &uuml;zerindeki rol&uuml; işlenmiştir. Aynı şekilde &ouml;mr&uuml;n uzaması, rızkın &ccedil;oğalması, belanın def edilmesi ve amellerin temizlenmesi de sıla-i rahimin faydaları arasında sayılmıştır (a.g.e., c. 68, s. 87-152).</p>\n\n<p>\n	Sıla-i rahim bireysel ve toplumsal olarak iki boyuttan incelenebilir: Bireysel a&ccedil;ıdan sıla-i rahim, insanın fert unvanıyla duygusal ilişkilerine tevecc&uuml;h etmesini sağlamaktadır. Kişiler arasında karşılıklı irtibat kurulduğunda temel sebepler gelişmekte ve daha geniş şekilde toplumu etki altında bırakmaktadır. Toplumsal a&ccedil;ıdan da bir toplumun uzuvlarının ilişkileri, kan bağına dayalı akrabalık k&ouml;kleri &uuml;zerine kurulduğunda, toplumun ortak hedeflere y&ouml;nelik dikkati artacaktır. Bu y&uuml;zden kopma ve toplumun insan&icirc; hedeflerine ve ideallerine doğru birlikte hareket etmeme s&ouml;z konusu olmayacaktır. Bu iki esas hem ilişkilerin genişlemesine, hem de toplumda bulduğu karşılığın yayılmasına zemin hazırlar. Bu irtibatın iki tarafında da yalnız kişinin toplumdaki konumu ihya olacaktır.</p>\n\n<p>\n	Allah Te&acirc;la sıla-i rahim hakkında Kur&rsquo;&acirc;n-ı Kerim&rsquo;de ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Allah&rsquo;a ibadet edin ve O&rsquo;na hi&ccedil; bir şeyi ortak koşmayın. Anne-babaya, yakın akrabaya, yetimlere, yoksullara, yakın komşuya, uzak komşuya, yanınızdaki arkadaşa, yolda kalmışa ve sağ ellerinizin malik olduklarına g&uuml;zellikle davranın.&rdquo; (Nisa/36)</p>\n\n<p>\n	&ldquo;Adını kullanarak birbirinizden dilekte bulunduğunuz Allah&rsquo;tan ve akrabalık haklarına riayetsizlikten de sakının. Ş&uuml;phesiz Allah sizin &uuml;zerinizde g&ouml;zetleyicidir.&rdquo; (Nisa/1)</p>\n\n<p>\n	&ldquo;Ve onlar Allah&rsquo;ın ulaştırılmasını emrettiği şeyi ulaştırırlar. Rablerinden i&ccedil;leri saygı ile titrer, k&ouml;t&uuml; hesaptan korkarlar&hellip; İşte onlar, bu yurdun (d&uuml;nyanın g&uuml;zel) sonucu (ahiret mutluluğu) onlar i&ccedil;indir.&rdquo; (Ra&rsquo;d/21-22)</p>\n\n<p>\n	Bazı m&uuml;fessirler zikredilen ayetlerin a&ccedil;ıklamasında ş&ouml;yle demişlerdir: Nisa suresinin 36. ayetinde Allah&rsquo;a şirk koşulmaması emredildikten sonra iki emir daha verilmiştir; biri anne ve babaya iyilik, diğeri ise akraba ve yakınlara&hellip; Bu iki esas, sıla-i rahmin &uuml;zerinde durulduğuna dair Kur&rsquo;&acirc;n&rsquo;a dayalı &ouml;nemli delillerdendir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu iki meseleye g&ouml;sterdiği tevecc&uuml;h, aslında toplumun bekasını da garantilemesi a&ccedil;ısından olduk&ccedil;a d&uuml;ş&uuml;nd&uuml;r&uuml;c&uuml;d&uuml;r. Aynı şekilde Nisa suresinin ilk ayeti de akrabalarla ilişkinin kesilmemesi gerektiğine işaret etmektedir. Yani akrabalarla ilişkinin kesilmesi al&ccedil;aklıktır. Diğer ayette de akrabalarla ilişkiyi kesmenin İl&acirc;h&icirc; emirle men edilmesinden sonra Allah&rsquo;tan korkma meselesi beyan edilmiştir ki bu işaret, bu ikisinin m&acirc;nev&icirc; irtibatını g&ouml;stermektedir ve de b&ouml;yle bir irtibat, sıla-i rahmin faziletinin beyan edildiğinin şahididir. Bununla birlikte Kur&rsquo;&acirc;n-ı Kerim&rsquo;de takvayla beraber Allah&rsquo;ın vahdaniyetine itikattan sonra sıla-i rahim &uuml;zerinde durulmuştur. Bu Kur&rsquo;&acirc;n&icirc; tekit, temel kişisel vazife unvanıyla sıla-i rahimin doğru yapılması gerektiğini ve sıla-i rahimde Allah&rsquo;ı, amellerimizin g&ouml;zeticisi olarak telakki etmemiz gerektiğini g&ouml;stermektedir. Bu ayetlerden ulaşılabilecek nokta, b&uuml;t&uuml;n ihtilafların ve akrabalarla ilişkinin kesilmesinin k&ouml;k&uuml;n&uuml;n Allah&rsquo;tan gaflet etmek ve soy, evlilik ve din yoluyla kurulan akrabalık hakkına tevecc&uuml;h etmemek olduğudur. Bir ilişkinin her iki tarafı Allah&rsquo;ı dikkate aldığı ve ona bağlandığı s&uuml;rece irtibat asla kesilmez.</p>\n\n<p>\n	<strong>Psikoloji Metinlerinde Sıla-i Rahim</strong></p>\n\n<p>\n	Psikolojik teorilerin &ccedil;oğunda, diğerleriyle yakın irtibat kurmanın temel bir ihtiya&ccedil; olduğu farz edilir. Bunun anlamı, bu ihtiyacın giderilmemesi durumunda insanların sağlığının tehlikeye d&uuml;şeceğidir. &Ouml;rneğin sosyal psikoloji, kişilik psikolojisi ve değişim psikolojisi alanlarında samimi ilişkilerin &ouml;nemi hakkında bir&ccedil;ok araştırmalar yapılmıştır. Bu araştırmaların &ccedil;oğu, bağlanma unvanı altında yapılmıştır (Ainsworth ve meslektaşları, 1978; Bradshaw ve meslektaşları, 1988).</p>\n\n<p>\n	Bağlanma kuramı &ccedil;er&ccedil;evesinde genellikle &ccedil;ocuklar ile g&ouml;zeticileri (genellikle anne-baba) arasındaki irtibatın, başkalarıyla ilerde kuracakları irtibatın ilk şekli olduğu varsayılır. G&ouml;zeticilerle kurulan g&uuml;vene dayalı bağlanma, ileriki yaşamlarında ilişkilerinin sağlıklı kalması ve umumi sağlık i&ccedil;in hayatidir. Sarason ve meslektaşları (1991) &ccedil;ocukluktaki bağlanma kavramıyla yetişkinlikte idrak edilen sosyal desteğin iki eşit kavram olduğunu varsaymışlardır. Bu g&ouml;r&uuml;şe g&ouml;re ilk g&ouml;zetmenleriyle g&uuml;vene dayalı irtibat kurmuş olan kişilerin şekillenen &ccedil;alışma modellerinin<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> diğerlerinden farkı ulaşılabilir ve destekleyici olmalarındadır. Bu &ccedil;alışma modelleri, dinamik bilişsel yapılardır ki kişinin diğer kişilerle irtibatında &ouml;nemli ve yaşadığı karmaşayı azaltmada etkili ve faydalı olan anılarını, algılarını ve beklentilerini kapsamaktadır.</p>\n\n<p>\n	Bowlby&rsquo;ye g&ouml;re her ne kadar insanın kendisiyle ve diğerleriyle ilgili &ccedil;alışma modelleri bebekliğin ilk d&ouml;nemlerinde ortaya &ccedil;ıksa da devam ederek yetişkinlikteki ilişkilerin algısını ve tepkisel değişimini etkisi altında bırakmaktadır ve her ne kadar belli insanlarla etkileşimden sonraki tecr&uuml;beler, destek algısını etkilese de yaşamın ilk d&ouml;neminde başkalarından alınan geri beslemeler, genel arzuları ve eğilimleri, korumaya ulaşılabilir veya ulaşılamaz durumda oluşuna dair değerlendirmeyi de etkilemektedir. (Pişahenk, 1379, Sarason ve meslektaşları, 1991).</p>\n\n<p>\n	Değişim teorisyenlerinden olan Piaget de sosyal gelişimin, ka&ccedil;ınılmaz bi&ccedil;imde insanın b&uuml;t&uuml;n değişimiyle irtibatlı olduğuna inanmaktadır. Kişiler, tecr&uuml;beler ve sosyal etkileşimler sonucu d&uuml;nya hakkında bir şeyler &ouml;ğreniyorlar ve de &ouml;nceki etkileşimlerinde &ouml;ğrendikleri sosyal becerileri uygulayarak ve test ederek tecr&uuml;be kazanıyorlar. &Ouml;yle g&ouml;r&uuml;n&uuml;yor ki Bandura&rsquo;nın tanıttığı g&ouml;rsel &ouml;ğrenme yoluyla da sosyal davranışların &ouml;ğrenilmesi ger&ccedil;ekleşiyor. Annesinin yakınlarıyla iletişimini g&ouml;ren bir &ccedil;ocuk, oyunlarında g&ouml;rd&uuml;klerini tekrarlar ve gelecekte bunları kullanmak &uuml;zere davranış hazinesine depolar. Bununla beraber bir kız &ccedil;ocuğu sağlıklı ilişkileri izleyerek b&uuml;y&uuml;rse yetişkinlik d&ouml;neminde diğer kişilere davranışları da bundan etkilenecektir. Bandura, ahl&acirc;k&icirc; &ouml;l&ccedil;&uuml;lerin<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> de rol modellerle etkileşim yoluyla geliştiğini s&ouml;yleyecek kadar ileri gitmektedir (Seyf, 1382, Hergenhahn&rsquo;dan naklederek, 1934).</p>\n\n<p>\n	Adler de &ldquo;sosyal ilgi&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> kavramını tanıtmıştır. Adler, sosyal ilgiyi ş&ouml;yle tanımlamıştır: &ldquo;Kişiye, bireysel ve toplumsal hedeflerine ulaşmak i&ccedil;in diğerleriyle işbirliği yaptıran fıtr&icirc; yetenek.&rdquo; İşbirliği yapmak i&ccedil;in iyi sosyal ilişkilerin kurulması şarttır. Bu y&uuml;zden sosyal ilgi, sıla-i rahim kavramına &ccedil;ok yakındır. Adler&rsquo;e g&ouml;re sosyal g&uuml;&ccedil;ler, biyolojik g&uuml;&ccedil;lerden &ccedil;ok daha fazla &uuml;zerimizde tesir bıraksa da sosyal ilgi yeteneği fıtr&icirc;dir. Bununla beraber sosyal ilgi i&ccedil;in ger&ccedil;ekleşen fıtr&icirc; yeteneğimizin derecesi, bizim ilk tecr&uuml;belerimize bağlıdır (Schultz ve Schultz, 1998, &ccedil;ev: Yahya Seyyid Muhammed&icirc;, s. 189). Belki de bağlanma davranışının &ccedil;ocuğu şekillendirmesi sebebiyle Bowlby, anne ve &ccedil;ocuk arasındaki zarif etkileşime değiniyor. Bowlby&rsquo;ye g&ouml;re bağlanma davranışı hem fıtr&icirc; bir ihtiya&ccedil;tan, hem de edinimlerden ortaya &ccedil;ıkmaktadır ki iki &ouml;nemli eylemi i&ccedil;ermektedir. Biri &ccedil;ocuğa g&uuml;ven kazandıran ve hayatını devam ettirmek i&ccedil;in l&acirc;zım olan faaliyetleri &ouml;ğrenme fırsatı veren destek eylemi, diğeri sosyalleşme eylemidir. Yaşam d&ouml;ng&uuml;s&uuml; i&ccedil;erisinde &ccedil;ocuğun bağlanması anneden yakınlara, sonra yabancılara, en son da &ouml;ncekinden daha b&uuml;y&uuml;k topluluklara doğru genişler ve &ccedil;ocuğun kişiliğine şekil vermede &ouml;nemli bir etken h&acirc;line gelir (Mansur, 1381).</p>\n\n<p>\n	Bununla beraber yetişkinlerin sosyal ilişkileri ve iletişim t&uuml;rleri, &ccedil;ocukluk d&ouml;nemlerinde g&uuml;venli bir bağlanma yaşayıp yaşamadıklarına bağlıdır. Eğer bir şahıs &ccedil;ocukluğunda g&uuml;vensiz bir &uuml;slupla eğitilmiş olursa yetişkinlik d&ouml;neminde de diğerleriyle olan irtibatında &ndash;ki sıla-i rahim de bu irtibatın bir par&ccedil;asıdır- sorunla karşılaşacaktır. Aynı şekilde &ccedil;ocuğun annesi, babası ve diğer akrabaları irtibat kurmak i&ccedil;in gerekli sosyal becerileri &ouml;ğretmezlerse, &ccedil;ocuk yetişkin olduğunda bu &ouml;nemli ara&ccedil;, yani sosyal beceriler olmadan, irtibat kurma yetisine sahip olamayacaktır.</p>\n\n<p>\n	İnsan&icirc; ve sosyal ilişkilerden bahseden diğer teoriler arasında Karen Horney&rsquo;in teorisinden bahsedilebilir. Horney&rsquo;e g&ouml;re biz insanların diğerleriyle kurduğu irtibatın t&uuml;r&uuml;, &ldquo;temel endişe&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> karşısında kendimizi nasıl savunduğumuza bağlıdır. Horney, temel endişeyi &ldquo;d&uuml;şmanca bir ortamda izole edilmiş ve yardımsız kalmış olma duygusu&rdquo; şeklinde tanımlar (Schultz ve Schultz, Horney&rsquo;den alıntı, 1937). Horney&rsquo;e g&ouml;re &ccedil;ocuklukta temel endişeye karşı kendimizi koruyabilmek i&ccedil;in d&ouml;rt yol deniyoruz: Başkalarının aşkını ve sevgisini kazanma, boyun eğme, g&uuml;ce kavuşma veya geri &ccedil;ekilme. Horney&rsquo;in tanıttığı bu d&ouml;rt kendini koruma mekanizmasının bir hedefi vardır, o da temel endişeye karşı savunmadır. &Ouml;rneğin boyun eğmeyle, şahıs başkalarından edindiği bilgiyle artık kendisine bir zarar verilmeyeceğinden emin oluyor. Aynı şekilde kişi g&uuml;&ccedil; elde ettiğinde diğerleri ona bir zarar veremeyeceklerdir. Bununla beraber Horney&rsquo;e g&ouml;re insanların birbirleriyle kurdukları irtibatların hepsinin nevrotik k&ouml;k&uuml; temel endişeye dayanır. Horney, kendini koruma mekanizmalarının sonucu olan &uuml;&ccedil; nevrotik eğilimi ş&ouml;yle tanıtıyor:</p>\n\n<p>\n	1- İnsanlara y&ouml;nelen hareket (İtaatk&acirc;r kişilik); 2- İnsanlara karşı hareket (Agresif kişilik); 3- İnsanlardan uzaklaşan hareket (Ayrı kişilik). S&ouml;ylendiği &uuml;zere bu &uuml;&ccedil; eğilim de nevrotiktir ve bu kişilikler sağlıklı ilişkiler kuramazlar. Eğilimlerin k&ouml;k&uuml;n&uuml; kişiliğin şekillenmesinden &ouml;ncesinde, yani temel endişede aramak gerekir. Eğer &ccedil;ocukta d&uuml;nyanın ve etrafındakilerin d&uuml;şman olmadıkları duygusu oluşursa, Bowlby&rsquo;nin dediği gibi onda bir t&uuml;r g&uuml;ven bağı oluşur. Yetişkin olduğunda da diğerleriyle sağlıklı ilişkiler kurar. Burada &ccedil;ocuğu g&ouml;zetenlerin rol&uuml; de &ouml;ne &ccedil;ıkmaktadır. Şu anlamda ki, &ccedil;ocuğun g&ouml;zetmenleri ve aynı şekilde diğerleri, &ccedil;ocuğu kayıtsız şartsız kabul etmeli, Rogers&rsquo;ın dediği gibi &ccedil;ocuğa koşulsuz olumlu ilgi<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> g&ouml;sterilmeli ve yaptıklarına, &ouml;zelliklerine bakmadan sadece var olması sebebiyle sevgi duydukları hissettirilmelidir. Rogers&rsquo;a g&ouml;re sadece bu şartlar altında gelecekte sağlıklı ilişkiler kurması beklenebilir.</p>\n\n<p>\n	Her ne kadar &ccedil;ocukluk d&ouml;nemi, kişiliğin ve yetişkinlikteki sosyal ilişkilerin şekillenmesi &uuml;zerinde &ccedil;ok &ouml;nem taşısa da k&uuml;lt&uuml;rel meselelere ve değişimlere ilgi g&ouml;sterildiği durumlarda bile insan ilişkileri doğru bir şekilde analiz edilememektedir. &Ouml;rneğin teknoloji ve iletişimde ilerleme gibi toplumsal değişimler sonucunda insanların irtibatının t&uuml;r&uuml; de değişime uğramıştır. Bug&uuml;nlerde telefon, mesaj veya elektronik posta yoluyla sıla-i rahimin yapılması m&uuml;mk&uuml;nd&uuml;r ama bazılarına g&ouml;re insanların irtibatı ge&ccedil;mişe g&ouml;re daha sığdır ve insanlar kendilerini eskiye nazaran daha yalnız hissetmektedirler. Nitekim Erich Fromm (1941), insanların daha fazla &ouml;zg&uuml;rl&uuml;ğe kavuştuktan sonra, daha fazla yalnızlık, anlamsızlık ve yabancılık hissettiklerini s&ouml;ylemektedir. Tam tersi daha az &ouml;zg&uuml;r olan insanların aidiyet ve emniyet duyguları daha fazla olmuştur (Schultz ve Schultz, 1998, Fars&ccedil;a&rsquo;ya &ccedil;ev: Yahya Seyyid Muhammed&icirc;, s. 212). Elbette Erich Fromm&rsquo;un &ouml;zg&uuml;rl&uuml;kten kastı, toplumların sanayileşmesinin sonucu olan &ouml;zg&uuml;rl&uuml;kt&uuml;r. Sanayileşmeyle insanlar ait oldukları topluluklardan ayrılmışlar ve aileler geniş aileden &ccedil;ekirdek aileye d&ouml;n&uuml;şm&uuml;şlerdir. G&uuml;n&uuml;m&uuml;z&uuml;n gelişmiş toplumlarında insanların irtibatları her ne kadar yakınları ve akrabaları aşarak toplumdaki daha geniş bir kitle d&uuml;zeyine &ccedil;ıktıysa da insanların iletişimlerinin t&uuml;r&uuml; daha sığ h&acirc;le gelmiştir. &Ouml;rneğin M. Ş. Bey ş&ouml;yle diyor: &ldquo;Başka bir şehirde &ouml;ğrenim g&ouml;rd&uuml;ğ&uuml;m i&ccedil;in ailemle sadece acil durumlarda mesaj g&ouml;ndererek iletişim kuruyorum.&rdquo; (Fromm, Fars&ccedil;a&rsquo;ya &ccedil;ev: Hoşdil, 1375, s. 73)</p>\n\n<p>\n	Elde edilen bulgular, diğerleriyle samimi ve yakın irtibat kurmanın evrensel olduğunu g&ouml;stermektedir. &Ouml;yle ki bu engellenirse biyolojik hastalıklara yol a&ccedil;maktadır. Bu g&ouml;r&uuml;ş, kendini belirleme kuramındaki (SDT)<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> başkalarıyla iletişim kurma ihtiyacı (ilişkisellik)<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> ile uyumludur. Kendini belirleme kuramı (Deci ve Ryan, 2000), diğerleriyle iletişimi i&ccedil;sel bir ihtiya&ccedil; olarak g&ouml;rmektedir. Diğerleriyle iletişim, bağlanma alanında merkez&icirc; bir ihtiya&ccedil;tır (Baumeister ve Leary, 1995). Kendini belirleme kuramı, organik-diyalektik bir teori olduğundan başkalarıyla iletişim ihtiyacı gibi temel ihtiya&ccedil;ları, s&uuml;rekli psikolojik gelişim, b&uuml;t&uuml;nl&uuml;k<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a> ve psikolojik sağlık i&ccedil;in psikolojik yakıt ve enerji unvanıyla zaruri g&ouml;rmektedir. Kendini belirleme kuramına g&ouml;re ihtiya&ccedil;lar, hem &ouml;rg&uuml;tsel a&ccedil;ıdan hem de g&ouml;revsel a&ccedil;ıdan &ouml;nemlidir. Yani b&uuml;t&uuml;nl&uuml;ğe doğru &ouml;rg&uuml;tsel eğilim, &ouml;rg&uuml;te gerekli yakıt ve enerji sağlanması şartına bağlı olarak ger&ccedil;ekleşir. Bunun dışında ve tehdit veya mahrumiyet durumlarında bu eğilim kaybedilir ve yerini olumsuz ruhsal sonu&ccedil;lar alır. Diğer bir deyişle insanın ihtiya&ccedil;ları, psikolojik sağlık i&ccedil;in &ouml;zel şartları ve tatmin edilmeleri de himaye edici şartları gerektirmektedir (Kasım&icirc;pur, Deci ve Ryan&rsquo;dan alıntı, 2000).</p>\n\n<p>\n	Bununla birlikte sıla-i rahim, psikolojik ihtiya&ccedil;ların ruhsal huzur sağlanması, bedensel acıların azaltılması ve Allah ile bağ kurulması yoluyla giderilmesinin tezah&uuml;r&uuml; unvanıyla kişilerin yaşamında tesir bırakmaktadır. Bu durum psikolojik a&ccedil;ıdan ş&ouml;yle a&ccedil;ıklanabilir: İnsanlar diğerleriyle samimi ilişkiler kurdukları zaman koşulsuz olumlu ilgi g&ouml;r&uuml;yorlar ve onların kendilerine değer verdiğini hissediyorlar. Bu, Rogers&rsquo;ın teorisine uygundur. Benlik ve tecr&uuml;be arasında b&uuml;t&uuml;nleşme<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a> ve uyum<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> ortaya &ccedil;ıkıyor. Bu da kişilerin refahı &uuml;zerinde etkilidir.</p>\n\n<p>\n	Diğer taraftan sıla-i rahim, temel endişeye (Horney, 1937) yol a&ccedil;an, d&uuml;şmanca d&uuml;nyada yaşanan t&uuml;kenmişlik duygusunu sona erdirebilir. Aşk, samimiyet ve samimiyete ulaşma diğerleri tarafından temin edildiğinde, artık onlar d&uuml;şman ve zarar verici olmayacaklardır. &Uuml;stelik biz diğerleriyle irtibat yoluyla yaşam tarzımızın bir b&ouml;l&uuml;m&uuml; olan Adler&rsquo;in sosyal ilgi kavramı boyutunu oluştururuz. Bu da hayattaki zorlukları nasıl karşıladığımızı etkiler (Schultz ve Schultz, 1998).</p>\n\n<p>\n	Bu a&ccedil;ıklamalarla şu neticeye varıyoruz: &Ccedil;ocukluk d&ouml;nemi psikolojik değişimlerin ve &ccedil;ocukta bağlanmanın oluştuğu ve aynı şekilde kişiliğin şekillendiği ve yetişkinlik d&ouml;nemindeki ilişkileri belirlediği d&ouml;nem olması a&ccedil;ısından &ccedil;ok &ouml;nemlidir. İl&acirc;veten sıla-i rahimi etkileyen etkenler arasında g&uuml;n&uuml;m&uuml;z toplumlarında g&ouml;r&uuml;len k&uuml;lt&uuml;rel ve sosyal değişimleri sayabiliriz. Bununla beraber insan ilişkilerini olabildiğince derinleştirebilmek i&ccedil;in hem &ccedil;ocukluk d&ouml;nemi dikkate alınmalıdır, hem de toplumun değişimlerinden haberdar olunmalıdır.</p>\n\n<p>\n	<strong>İsl&acirc;m&icirc; A&ccedil;ıdan Sıla-i Rahimin Niteliği</strong></p>\n\n<p>\n	İsl&acirc;m&icirc; a&ccedil;ıdan sıla-i rahim, beğenilen ruhsal, duygusal ve ahl&acirc;k&icirc; &ouml;zelliklere ve &ouml;zel niteliklere uygun irtibatlar ve davranışlar suretinde olmalıdır. B&ouml;ylece ardından sağlıklı kişisel, toplumsal ve m&acirc;nev&icirc; ilişkileri ve ruhsal sağlığı getirebilir.</p>\n\n<p>\n	Sıla-i rahim selam verme ve h&acirc;l hatır sorma b&acirc;bında s&ouml;zl&uuml; iletişimle başlar (Meclis&icirc;, 1413, c. 71, s. 126, 98. hadis ve s. 131, 98. hadis). G&uuml;ler y&uuml;zl&uuml; bir karşılama, bu g&ouml;r&uuml;şmeden duyulan memnuniyeti g&ouml;sterir. Nitekim Resulullah (s.a.a.) bunu &ouml;zellikle tavsiye etmiştir (a.g.e., s. 171, 38. hadis, H&uuml;sn&uuml;&rsquo;l-Muaşere b&acirc;bında). İyi huyluluk, iyi karşılama, g&uuml;l&uuml;mseme, yumuşak ve m&uuml;tevazi tavır, temiz ve iyi i&ccedil;erikli sohbet, muhabbet g&ouml;sterme, himaye etme, kabalıktan, kibirden ve ilgisizlikten ka&ccedil;ınma gibi &ouml;zellikler, Emiru&rsquo;l-Muminin Hz. Ali&rsquo;nin (a.s.) amel&icirc; siyerinden &ouml;ğrendiğimiz g&uuml;zel davranışlardandır (a.g.e., s. 158, 8. hadis, s. 159, 13. hadis ve s. 171, 39. hadis). Akrabaların evine gitmek, bir şeyler yiyip i&ccedil;mek, hi&ccedil; olmazsa su i&ccedil;mek, beğenilen sıla-i rahime zemin hazırlar. Bunun en y&uuml;ksek derecesi kişinin, akrabalarına hi&ccedil;bir şekilde eziyet etmeyeceği şekilde kendini kontrol etmesidir (a.g.e., s. 117, 78. hadis).</p>\n\n<p>\n	İnsanların dindarlık &ouml;l&ccedil;&uuml;s&uuml; olarak da g&ouml;r&uuml;len b&uuml;t&uuml;n akrabalarla iyi ilişkilerde bulunmak &ouml;nemli bir konudur ve Masumlar (a.s.) kendilerini izleyenlerden bunu yapmalarını beklemektir (a.g.e., s. 158, 8. hadis ve s. 160, 16. hadis). Akrabalarla ilişkinin d&uuml;zeyi o kadar y&uuml;ksek olmalıdır ki kişinin &ouml;lmesi durumunda akrabalar ger&ccedil;ekten &uuml;z&uuml;lmeli ve ağlamalıdırlar. Hayatta olduğu m&uuml;ddet&ccedil;e de onunla s&uuml;rekli g&ouml;r&uuml;şmeye istekli olmalıdırlar (a.g.e., s. 167, 35. hadis). Arkadaşlarla ilişki d&uuml;zeyini y&uuml;kseltmenin g&ouml;stergelerinden biri, kişinin kendisine yapılmasını istemediği şeyleri başkalarına yapmamaya dikkat etmesidir (a.g.e., s. 157, 3. hadis).</p>\n\n<p>\n	Akrabalık ilişkilerinde kimsenin hakkının &ccedil;iğnenmemesine dikkat edilmelidir (a.g.e., s. 165, 29. hadis) ve insanlara kişilikleri ve takvaları &ouml;l&ccedil;&uuml;s&uuml;nde saygı g&ouml;sterilmelidir (a.g.e., s. 164, 28. hadis).</p>\n\n<p>\n	Akrabalık ilişkilerinde esas mihver karşılıklı muhabbet ve dostluktur; bunlar olmadan sıla-i rahmin bir anlamı yoktur. İmam Ali (a.s.) ş&ouml;yle buyuruyor: &ldquo;Akrabalık ilişkilerinde faydalı olan şey, dostluk ve muhabbetli davranışlardır.&rdquo; (a.g.e., s. 165, 29. hadis). Akrabalar sadece akrabalık dolayısıyla sevilmekten &ccedil;ok, dostluğa ve muhabbetli davranışlara ihtiya&ccedil; duyarlar (a.g.e., s. 164, 28. hadis).</p>\n\n<p>\n	Sıla-i rahimde en g&uuml;zel davranışlardan biri, kendisine k&ouml;t&uuml;l&uuml;k yapan akrabalara ihsan ve iyilikte bulunmaktır (a.g.e., s. 157, 2. hadis). Bu t&uuml;r bir davranış, iyilik yapan kişinin m&acirc;nev&icirc; ve ahl&acirc;k&icirc; y&uuml;celiğini g&ouml;sterir.</p>\n\n<p>\n	Elbette en y&uuml;ce mertebe kişinin b&uuml;t&uuml;n g&uuml;zel irtibatlarını, onların Allah&rsquo;ın mahbubu olmasından dolayı kurmasıdır. Aslında y&uuml;ksek d&uuml;zeyde ve ger&ccedil;ek sıla-i rahim, Allah&rsquo;ın muhabbet ve rızasının mihver alındığı davranışlardır. İmam S&acirc;dık (a.s.) sıla-i rahime duyduğu i&ccedil;ten ilginin sebebinin, bu t&uuml;r bir irtibatın Allah katında sevilmesi olduğunu a&ccedil;ıklıyor. Bu sılanın m&uuml;tevazi olması ve akrabaların yardımlarla sevindirilmesi gerektiği &uuml;zerinde duruyor ve yerinde ve zamanında bu yardımları yapabilmeyi Allah&rsquo;tan dileyerek bu konuya olan ilgisini g&ouml;steriyor (a.g.e., s. 129, 92. hadis).</p>\n\n<p>\n	<strong>Sıla-i Rahmin Sonu&ccedil;ları</strong></p>\n\n<p>\n	<strong>a) İsl&acirc;m&icirc; A&ccedil;ıdan Sıla-i Rahimin Sonu&ccedil;ları</strong></p>\n\n<p>\n	Hadis metinlerinde sıla-i rahimle ilgili &uuml;zerinde &ccedil;ok durulan konular dayanışma, ruh sağlığı &uuml;zerinde kişisel ve ailev&icirc; g&uuml;zel ilişkilerin etkisi, ahl&acirc;k&icirc; kirlerden ve g&uuml;nahlardan arınma, m&acirc;nev&icirc; ve ekonomik gelişme ve kalkınma ve benzerleridir.</p>\n\n<p>\n	Bir hadiste Resulullah (s.a.a.) ş&ouml;yle buyurmuştur: &ldquo;Neticesi diğer her şeyden daha &ccedil;abuk elde edilen hayır, sıla-i rahimdir.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 15. hadis).</p>\n\n<p>\n	Bu hadisten de anlaşıldığı &uuml;zere sıla-i rahim, olumlu sonu&ccedil;ları diğer b&uuml;t&uuml;n hayırlardan daha &ccedil;abuk insana ulaşan iyi bir ameldir. Yani biz akrabalarımızın yanında olduğumuzda huzur ve rahatlık hissediyoruz ve belki de niha&icirc; h&acirc;llerde kolaylıkla insana nasip olmayacak bu sonu&ccedil;, bu iyi amelin hemen ardından ger&ccedil;ekleşiyor.</p>\n\n<p>\n	Akrabalarla g&ouml;r&uuml;şmenin başka faydaları da vardır. Resulullah (s.a.a.) ş&ouml;yle buyuruyor: &ldquo;Ecelinin gecikmesini ve rızkının artmasını isteyen kimse sıla-i rahim yapmalıdır.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 16. hadis)</p>\n\n<p>\n	Resulullah&rsquo;a (s.a.a.) ş&ouml;yle sordular: &ldquo;Halkın en iyisi kimdir?&rdquo; Ş&ouml;yle buyurdu: &ldquo;En takvalı olanlar Allah i&ccedil;in daha fazla sıla-i rahim yapanlar ve iyiliği emredip k&ouml;t&uuml;l&uuml;ğ&uuml; sakındırmak i&ccedil;in daha fazla &ccedil;alışanlardır.&rdquo; (Nerak&icirc;, 1370). Bu hadiste takva, sıla-i rahim ve iyiliği emredip k&ouml;t&uuml;l&uuml;kten sakındırma birlikte ge&ccedil;mektedir. Bu hadise g&ouml;re sıla-i rahim doğru yapıldığı takdirde, kişilere kendi eksikliklerini g&ouml;sterecek ve karşı tarafın yanlış davranışını bir şekilde uyaracak bir mekanizmadır. Bununla beraber sıla-i rahim yapılırken aynı zamanda bir şekilde tarafların davranışları da ıslah olacaktır. Bu da sıla-i rahimin faydalarından biri sayılmaktadır.</p>\n\n<p>\n	Hz. İmam B&acirc;kır (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Sıla-i rahim huyları g&uuml;zelleştirir, eli bollaştırır, nefsi temizler, rızkı artırır ve &ouml;l&uuml;m&uuml; geciktirir.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 152, 12. hadis). Resulullah (s.a.a.) a&ccedil;ık&ccedil;a sıla-i rahimin ahiret yaşamı, sırat k&ouml;pr&uuml;s&uuml;nden ge&ccedil;me, cennete girme ve sonsuz saadete kavuşma &uuml;zerindeki rol&uuml;nden bahsederek ş&ouml;yle buyuruyor: &ldquo;Sıla-i rahim ve emanetdarlık, m&uuml;cessem iki amel olarak Sırat&rsquo;ın iki tarafında durur ve sıla-i rahim yapanla emaneti koruyanların cennete girmesini sağlarlar ama emanete ihanet edenle akrabalarla ilişkisini koparanın hi&ccedil;bir ameli onun Sırat&rsquo;tan ge&ccedil;mesini ve cennete girmesini sağlayamaz. Bu y&uuml;zden cehenneme giderler.&rdquo; (İmam Humeyn&icirc;, 1368, s. 477).</p>\n\n<p>\n	Akrabalarımızın ve dostlarımızın yanında olduğumuzda duygusal a&ccedil;ıdan memnun olur ve huzur duyarız. Bu da mizacımızın d&uuml;zelmesini sağlar. Sıla-i rahim, mizacımızı arıtma y&ouml;ntemi olarak dikkate alınabilir, ruhsal sağlığa kavuşmayı ve nefsi tezkiye etmeyi sağlayabilir ve inhiraftan uzak, değer taşıyan ve m&uuml;nasip davranışların ortaya &ccedil;ıkmasına zemin hazırlayabilir. Nitekim İmam B&acirc;kır (a.s.) başka bir kel&acirc;mında ş&ouml;yle buyurmuştur: &ldquo;Sıla-i rahim davranışların ve fiillerin tezkiyesini sağlar.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 157, 33. hadis). Veya insanın değer taşıyan davranışları yeşererek y&uuml;ce insan&icirc; makamlara y&uuml;kselmesi i&ccedil;in gerekli hazırlığa ulaşır.</p>\n\n<p>\n	<strong>b) Sıla-i Rahimin Psikolojik Faydaları ve Sonu&ccedil;ları</strong></p>\n\n<p>\n	Araştırmalar, başkalarıyla sağlıklı iletişim kuranların daha az kalp-damar hastalıklarına yakalandıklarını g&ouml;stermektedir (Kasım&icirc;pur, 1385). Sonu&ccedil; olarak onların &ouml;m&uuml;rlerinin uzaması daha fazla m&uuml;mk&uuml;nd&uuml;r. Aynı şekilde insanlar sıla-i rahim yoluyla birbirlerinin durumundan haberdar olarak iyi ekonomik ilişkiler kurmaktadır. Hatta bu yolla rızıkları artmaktadır. Araştırmacılar tarafından yapılan anketlerde bu sonu&ccedil;ların ger&ccedil;ekleştiğine dair verilere ulaşılmıştır. &Ouml;rneğin ankete katılanlardan biri ş&ouml;yle s&ouml;ylemiştir: &ldquo;Sıla-i rahim yaptığımda mutlu oluyorum.&rdquo; Ankete katılanlar sıla-i rahimi muhtelif yollardan yapıyorlardı. İ&ccedil;indeki duyguları anlatmak, tokalaşmak, g&ouml;r&uuml;şmek, sarılmak, ihtiya&ccedil;larını &ouml;ğrenip gidermek, telefonla konuşmak ve mesaj yollamak gibi.</p>\n\n<p>\n	A.F. Bey, kendisiyle yapılan g&ouml;r&uuml;şmede ş&ouml;yle diyor: &ldquo;Babamı g&ouml;rmeye gittiğimde vazifemi yerine getirdiğimi hissediyorum ve huzur duyuyorum.&rdquo; Bu g&ouml;r&uuml;şmenin babası &uuml;zerinde ne gibi bir etki bıraktığı sorulduğunda da ş&ouml;yle cevap veriyor: &ldquo;Beklentisi gideriliyor ve mutlu oluyor.&rdquo; A.F. Beyin babası prostat hastası ve o, babasını g&ouml;rmeye gittiğinde babası ş&ouml;yle diyor: &ldquo;Ben acımı unutuyorum ve hi&ccedil;bir hastalığım yokmuş gibi hissediyorum.&rdquo; Bununla beraber sıla-i rahim, rahatsızlıkların azalmasında ve ruhsal denge &uuml;zerinde olduk&ccedil;a etkili olabilir.</p>\n\n<p>\n	İl&acirc;veten biz sıla-i rahim yoluyla diğer insanlarla samimi ilişkiler kurduğumuzda onların sosyal desteğinden<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> de faydalanıyoruz. Duygusal destek ve ilgi, ruhsal baskıyı dayanılır h&acirc;le getiriyor. Genellikle bir insan başkalarının yardımı olmadan ve tek başına boşanma, sevilen bir dostun &ouml;l&uuml;m&uuml; veya ağır bir hastalık t&uuml;r&uuml;nden olayları g&ouml;ğ&uuml;slemeye kalkıştığında bunlar, kendisine zarar vermektedir (Atkinson, 1994, &ccedil;ev: Berahn&icirc; ve meslektaşları, 1378).</p>\n\n<p>\n	Sıla-i rahimin sosyal ve duygusal destek yoluyla sağlanan bedensel ve ruhsal faydalarına il&acirc;veten insan, sıla-i rahimle kem&acirc;le ulaşma yolu bulmaktadır. Bu mesele sıla-i rahmin b&uuml;t&uuml;n t&uuml;rlerinde araştırılabilir. &Ouml;rneğin sıla-i rahmin t&uuml;rlerinden biri Resulullah, İmamlar ve onların halefleriyle ilgilidir. İsl&acirc;m&rsquo;a g&ouml;re din yasalarından ve İl&acirc;h&icirc; h&uuml;k&uuml;mlerden faydalanmak ancak Masumların (a.s.) s&uuml;nnetine ve davranışlarına d&ouml;n&uuml;şle m&uuml;mk&uuml;nd&uuml;r. Bu y&uuml;zden İsl&acirc;m şeriatında kaynağı Peygamber&rsquo;e ve İmamlar&rsquo;a dayanan velayete uyulması gerekli ve vacip sayılmıştır. Muallim hakkında da ş&ouml;yle s&ouml;ylenebilir ki &ouml;ğrenci bu irtibatların g&ouml;lgesinde ilmin yanı sıra iyi niyeti de &ouml;ğrenir ve nefis tezkiyesiyle meşgul olur; bu da kendisinin gelişimine yardım eder.</p>\n\n<p>\n	Allah ile irtibattan sonraki mertebe olan ebeveyne ihtiram hususunda Hakk&rsquo;ı tanımanın mahiyetini ihtiramdan ayırmak gerekir. Diğer bir deyişle Allah&rsquo;ı tanımak ve ş&uuml;kretmek, bir şekilde bizim bir sorunumuzu &ccedil;&ouml;zen kimseye destek olup yardım edeceğimizi taahh&uuml;t eden bir cevaptır ama başka bir bakış a&ccedil;ısına g&ouml;re ihtiram, karşıdaki insanın değerini ve saygınlığını korumak ve konumunu dikkate almaktır. Kur&rsquo;&acirc;n-ı Kerim mantığında ebeveynin ihtiramının korunması, Allah&rsquo;ın ihtiramının korunmasının devamında ve Kur&rsquo;&acirc;n&rsquo;ın korunması mertebesindedir. Eşle ilgili olarak bu durumun eğitimsel hedefleri arasında duyguların doyurulması ve neslin devamının yanında huzura kavuşulması olduğu s&ouml;ylenebilir. Din&icirc; a&ccedil;ıdan insanlar ve beşeri toplum, bu huzurun g&ouml;lgesinde gelişebilir ve tek&acirc;m&uuml;le, yani kurb-i İl&acirc;h&icirc;ye nail olabilirler (A&rsquo;raf&icirc; ve meslektaşları, 1385).</p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;da değinilen, insanın diğer m&uuml;minlerle irtibatı konusunda s&ouml;ylenecek olan şudur: M&uuml;min bir ferdin bulunduğu toplumdaki diğer insanlarla irtibatının eğitimsel hedefleri arasında kardeşlik ruhiyesinin oluşturularak geliştirilmesi ve niha&icirc; hedef olan kurb-i İl&acirc;h&icirc;ye ulaşma y&ouml;n&uuml;nde birbirlerine yardım etmeleri vardır. Bir topluluğun &uuml;yesi olmayı istemek ve &uuml;yeleriyle irtibatı geliştirmek, o topluluğun kişinin isteklerine ve ihtiya&ccedil;larına uygun cevapları verebilmesine bağlıdır. Nitekim bir insanın yaklaşımında &ouml;l&ccedil;&uuml;, kurb-i İl&acirc;h&icirc; makamına ulaşmak i&ccedil;in &ouml;nemli ihtiya&ccedil;larının giderilmesi ve bu i&ccedil;sel iştiyakının cevaplanması olduğunda, daha iyi ilişkiler hayvan&icirc; ve aşağılık ihtiya&ccedil;lar karşılandıktan sonra başlayacaktır (a.ge.)</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;m&uuml;z &uuml;zere sıla-i rahim ve başklarıyla sağlıklı iletişim kurmak hem bireysel hem de toplumsal a&ccedil;ıdan uyumluluğumuzu arttırmakta ve m&acirc;nev&icirc; a&ccedil;ıdan insanın gelişimine, ilerlemesine ve Allah&rsquo;a yakınlaşmasına yardımcı olmaktadır. Sonraki b&ouml;l&uuml;mde sıla-i rahimin ruh sağlığı &uuml;zerindeki etkilerini &ouml;l&ccedil;en araştırmalardan bahsedeceğiz.</p>\n\n<p>\n	<strong>Sıla-i Rahim ile Ruh Sağlığı İlişkisi Hakkında<br />\n	Yapılan Araştırmaların Bulguları</strong></p>\n\n<p>\n	<strong>a) Psikoloji Alanında Sıla-i Rahimle İlgili Bulgular</strong></p>\n\n<p>\n	Sıla-i rahim ve başkalarıyla iletişimin etkilerini &ouml;l&ccedil;en bir&ccedil;ok araştırma yapılmıştır ancak biz burada onlardan bazılarını zikredeceğiz. Binab ve P&icirc;şaheng&rsquo;in araştırmasının bulguları (1378) sıla-i rahim ve ergenlerin sosyal uyumu arasında anlamlı bir ilişkinin olduğunu g&ouml;steriyor.</p>\n\n<p>\n	Kişilerle yapılan m&uuml;lakatlardan elde edilen bulgular, sıla-i rahimin kişilerde hoşnutluk duygusu yarattığını, bunun da sağlıklarıyla irtibatı olduğunu g&ouml;stermektedir. Aynı şekilde bu bulgulara g&ouml;re kişiler sıla-i rahim yoluyla i&ccedil; huzura ulaşmaktadır. Araştırma sonu&ccedil;ları kişisel etkenlerin, &ccedil;ocukluk d&ouml;nemindeki değişimlerin ve itikad&icirc; etkenlerin de sıla-i rahim oranını etkilediğini g&ouml;stermektedir. Sıla-i rahime &ouml;zel bir &ouml;ncelik verenler, bunu g&uuml;nl&uuml;k ve iş kaynaklı sıkıntılarına tercih ediyorlar. &Ccedil;ocukluk d&ouml;neminde g&uuml;ven bağı kuranlar ve aynı şekilde daha m&acirc;nev&icirc;yatlı olan kişiler, daha y&uuml;ksek oranda sıla-i rahime y&ouml;nelmektedirler. M&uuml;lakatlar, kişinin aile modelinin de, ailev&icirc; sorunlarının da sıla-i rahim oranı &uuml;zerinde etkili olduğunu g&ouml;stermiştir.</p>\n\n<p>\n	Dubow ve Tisak (1989) &ouml;ğrencilerin stresli olaylarla davranışsal ve akademik uyumları arasındaki ilişkiyi incelemiştir. &Ouml;ğrencilerde sosyal koruma ve sorunları &ccedil;&ouml;zme becerisinin oranının, ruhsal baskıları dengeleme &uuml;zerindeki tesirinin anlamlı olduğu g&ouml;r&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Başka bir araştırmada (Warney ve meslektaşları, 1989) sosyal korumanın kan şekerini dengelemek i&ccedil;in ins&uuml;lin kullanan &ccedil;ocukların ruhsal sağlığı ve sosyal uyumu &uuml;zerindeki tesiri incelenmiştir. Araştırmanın sonucu, alınan desteğin bu &ccedil;ocukların uyumu &uuml;zerinde olduk&ccedil;a etkili olduğunu g&ouml;stermiştir.</p>\n\n<p>\n	Tae ve meslektaşları (2000), ebeveynlerinden, kız ve erkek kardeşlerinden, hocalarından ve sınıf arkadaşlarından sosyal destek alan birinci sınıf &uuml;niversite &ouml;ğrencilerinin rahatlıkla &ouml;ğrenim &ccedil;evrelerine uyum sağladıklarını g&ouml;stermişlerdir. Diğerlerinde ise bu t&uuml;r bir uyum g&ouml;r&uuml;lmemiştir.</p>\n\n<p>\n	McDowell&rsquo;ın araştırması (1997) kadınların ruhsal sağlığı &uuml;zerinde genel olarak sosyal desteğin b&uuml;y&uuml;k tesiri olduğunu g&ouml;stermiştir. Araştırma sonu&ccedil;larına g&ouml;re sosyal desteğin ruhsal sağlığa etkisi &ccedil;alışan kadınlarda &ccedil;alışmayan kadınlara nispetle daha fazla olmuştur.</p>\n\n<p>\n	Armstrong&rsquo;un nakline g&ouml;re (h.ş. 1372) Lindzey ve Thompson&rsquo;ın araştırmaları (1998), kişilerin sosyal irtibatlarının oranının sağlıkları &uuml;zerinde m&uuml;spet rol oynadığını g&ouml;stermiştir. Aynı şekilde sosyal destek ile kişilerin &ouml;l&uuml;m&uuml; arasındaki ilişki de incelenmiş ve sosyal destek alan kişilerin &ouml;l&uuml;mle daha az karşılaştığı ve daha uzun &ouml;m&uuml;rl&uuml; oldukları g&ouml;r&uuml;lm&uuml;şt&uuml;r. Yine astımı olanlar arasında yapılan araştırmada, daha iyi sosyal destek alanların daha az ila&ccedil; kullandığı g&ouml;r&uuml;lm&uuml;şt&uuml;r. Yapılan araştırmalar, toplumdan ayrı ve stres altında y&uuml;ksek d&uuml;zey bir hayat yaşayan kalp hastalarının da daha fazla &ouml;l&uuml;m tehlikesiyle karşı karşıya olduğunu ortaya koymuştur (Alip&ucirc;r, 1371). Neticede araştırma sonu&ccedil;ları, daha geniş sosyal bağları olan kişilerin, daha az sosyal destek g&ouml;ren kimselerden daha uzun yaşadığını ve stres kaynaklı hastalıklara daha az yakalandığını g&ouml;steriyor (Cobb, 1976, Antonovski, 1979).</p>\n\n<p>\n	Hamileliğinin ilk &uuml;&ccedil; ayında d&uuml;ş&uuml;k yapan 125 kadın &uuml;zerinde yapılan araştırmada stres yaratan bir sağlık probleminin ardından sosyal desteğin ve diğer birka&ccedil; değişkenin uyum &uuml;zerindeki doğrudan etkisi incelendi. Sonu&ccedil;lar, sosyal desteğin uyum i&ccedil;in &ouml;ng&ouml;r&uuml;lebilir bir etken olarak tanındığını g&ouml;stermiştir (Vitmor, 1994).</p>\n\n<p>\n	Başka bir takım &ccedil;alışmalar da akranlar arasındaki ilişki, birbirlerinden destek g&ouml;rmeleri ve sonraki d&ouml;nemlerdeki uyumları hakkında yapılmıştır. Bu &ccedil;alışmalardan birinde akranlarıyla zayıf ilişkileri olan ergenlerle, akranlarıyla m&uuml;nasip ilişkileri olan ergenler karşılaştırılmıştır. Birinci guruptakilerin psikotik ve nevrotik bozukluklar, davranış bozuklukları, su&ccedil; işleme, cinsel davranış bozuklukları ve uyum sorunları yaşama ihtimalleri daha fazlaydı (Hartup, 1983, Massen ve meslektaşları, 1370). G&ouml;rd&uuml;ğ&uuml;m&uuml;z &uuml;zere İsl&acirc;m&icirc; karşılığı sıla-i rahim olan sağlıklı sosyal ilişkilerin, psikolojik sağlık ve hatta beden sağlığı &uuml;zerinde b&uuml;y&uuml;k bir rol&uuml; vardır.</p>\n\n<p>\n	<strong>b) Sıla-i Rahimle İlgili İsl&acirc;m&icirc; Konular</strong></p>\n\n<p>\n	Şia &acirc;limleri, ayetlere ve hadislere dayanarak sıla-i rahimi nebev&icirc; siyerin amel&icirc; ve ahl&acirc;k&icirc; usullerinden biri olarak tanıtmışlardır. Bu siyerde sıla-i rahimin ahl&acirc;k&icirc; konumu, Kur&rsquo;&acirc;n&rsquo;dan alınmıştır ama ahl&acirc;k&icirc; ve toplumsal bir vazife unvanıyla nebev&icirc; siyerde &ouml;zellikle &uuml;zerinde durulmuştur.</p>\n\n<p>\n	Resulullah&rsquo;ın (s.a.a.) siyerinde sıla-i rahimin neticesi rızkın &ccedil;oğalması, &ouml;d&uuml;l, g&uuml;nahların bağışlanması ve iyi huydur. Sıla-i rahimin karşısında akrabaları ve yakınları &uuml;zmek ve onlara eziyet etmek, onlar muhta&ccedil; durumda, kendisi ise d&uuml;nyev&icirc; huzur ve hayırlar i&ccedil;indeyken yardımcıları olmayıp dertlerini paylaşmamak anlamına gelen sıla-i rahimin kesilmesi vardır. Sıla-i rahmin kesilmesinin sebebi de d&uuml;şmanlık, cimrilik veya hasettir. Sıla-i rahimin kesilmesi &ouml;fke veya şehvetin rezilliklerindendir ve insanın dinini ve d&uuml;nyasını helak eden en b&uuml;y&uuml;k etkenlerdendir. Kur&rsquo;&acirc;n&rsquo;da bununla ilgili ş&ouml;yle buyruluyor: &ldquo;Allah&rsquo;a verdikleri s&ouml;z&uuml;, onu kesin olarak onayladıktan sonra bozanlar, Allah&rsquo;ın ulaştırılmasını emrettiği şeyi kesip koparanlar ve yery&uuml;z&uuml;nde bozgunculuk &ccedil;ıkaranlar (var ya); işte l&acirc;net onlar i&ccedil;indir ve yurdun k&ouml;t&uuml; olanı da onlar i&ccedil;indir.&rdquo; (Ra&rsquo;d suresi, 25. ayet) Resulullah (s.a.a.) da ş&ouml;yle buyurmuştur: &ldquo;D&uuml;nyada ve ahirette en g&uuml;zel insan&icirc; huy, sana zulmedeni affetmek, seninle ilişkisini kesen kimseyle sıla-i rahim yapmak ve sana k&ouml;t&uuml;l&uuml;k yapan kimseye ihsanda bulunmaktır.&rdquo; (Meclis&icirc;, h.k. 1413, c. 69, s. 397, 84. hadis). İmam Ali (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Yok etmede aceleci olan g&uuml;nahtan Allah&rsquo;a sığınırım.&rdquo; Bir şahıs ş&ouml;yle sordu: &ldquo;Ey M&uuml;minlerin Emiri! Acaba insanı yok etmek i&ccedil;in acele eden bir g&uuml;nah mı var?&rdquo; Cevabında ş&ouml;yle buyurdu: &ldquo;Evet, o g&uuml;nah sıla-i rahimin kesilmesidir. Bir araya toplanan ve birbirlerine yardım eden aileler vardır. G&uuml;nah ehli oldukları h&acirc;lde Allah onlara rızık g&ouml;nderir. Birbirinden ayrılan ve kopan aileler de vardır. Takva ehli oldukları h&acirc;lde Allah onları mahrum bırakır. Halk sıla-i rahimi kestiğinde mallar ve servetler şerlilerin eline ge&ccedil;er.&rdquo; Hz. Ali (a.s.), &ccedil;alışanlarından birine de ş&ouml;yle yazmıştır: &ldquo;Yakınlara ve akrabalara birbirlerini g&ouml;rmeye gitmelerini ama komşuluk yapmamalarını emret.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 377). Akraba hakkı İsl&acirc;m&icirc; a&ccedil;ıdan hi&ccedil;bir şeyle ortadan kalkmamaktadır. M&uuml;sl&uuml;man akrabaların ise iki hakkı vardır: Biri yakınlık ve akrabalık hakkı, diğeri ise İsl&acirc;m hakkıdır. İmam S&acirc;dık&rsquo;a (a.s.) şu soruldu: &ldquo;Acaba benim dinimden olmayan akrabalarımla sıla-i rahim yapmam gerekir mi? Sıla-i rahimden dolayı &uuml;zerimde bir hakları var mı?&rdquo; İmam (a.s.) ş&ouml;yle buyurdu: &ldquo;Evet, akrabalık hakkı hi&ccedil;bir şekilde kesilmemektedir. Eğer akrabaların senin dinini kabul ederlerse iki hakları olur: Biri akrabalık hakkı, diğeri İsl&acirc;m hakkı. Her iki hakka karşı da g&uuml;zel bir irtibat kurarak vazifeni yerine getirmelisin.&rdquo; (Kuleyn&icirc;, 1413, c. 2, s. 157, 30. hadis).</p>\n\n<p>\n	Sıla-i rahimi kesmenin en ağır derecesi anne ve babaya eziyet etmek ve onları incitmektir. En yakın akrabalık doğum yoluyla ger&ccedil;ekleşir, bu da anne ve babanın hakkını iki kat artırmaktadır. Ebeveyne eziyet etmek ve onları incitmek, sıla-i rahimi kesmek gibi g&ouml;r&uuml;lm&uuml;şt&uuml;r. Nefret, &ouml;fke, cimrilik veya d&uuml;nya sevgisi sebeplidir. Ayrıca şehvet veya gazap kaynaklı rezil &ouml;zelliklerden biri sayılır. Bu y&uuml;zden sıla-i rahimi kesmeyi yeren her şey, ebeveyne eziyeti yermektedir. Sıla-i rahimi kesmenin en k&ouml;t&uuml; t&uuml;r&uuml; olduğu i&ccedil;in de bunu kınayan bir&ccedil;ok ayet ve hadis vardır. Allah Te&acirc;l&acirc; ş&ouml;yle buyuruyor: &ldquo;Ve Rabbin, kendisinden başkasına kulluk etmemenizi ve anaya, babaya iyilik etmenizi h&uuml;kmetmiştir; onlardan biri yahut her ikisi, senin hayatında ihtiyarlık &ccedil;ağına ererse onlara &uuml;f bile deme, azarlama onları ve onlara g&uuml;zel ve iyi s&ouml;z s&ouml;yle.&rdquo; (İsra suresi, 23. ayet) Resulullah&rsquo;tan (s.a.a.) ş&ouml;yle nakledilir: &ldquo;Anneye ve babaya iyilik yap ve cennette yer edin. Eğer k&ouml;t&uuml; olursan cehennem ateşinde yanarsın.&rdquo; &ldquo;Kim annesine ve babasına &ouml;fkeli bir şekilde sabahlarsa cehennemin kapısı onun y&uuml;z&uuml;ne a&ccedil;ılır.&rdquo; İmam S&acirc;dık (a.s.) ş&ouml;yle buyurmuştur: &ldquo;Her kim anne ve babasına sert ve &ouml;fkeli davranırsa, ona zul&uuml;m bile etmiş olsalar Allah onun namazını kabul etmez.&rdquo; (Muhibb&icirc;, 1383, c. 10, s. 377).</p>\n\n<p>\n	<strong>Sıla-i Rahimi Geliştirmenin Yolları</strong></p>\n\n<p>\n	Yakınları sevme ve akrabalara iyilik yapma duygusunu geliştirmek i&ccedil;in &ccedil;eşitli yollar vardır. Burada en iyilerine değinmeye &ccedil;alışacağız:</p>\n\n<p>\n	a) &Ccedil;ocuklukta g&uuml;ven duygusunu geliştirmek ve kişiler arası ilişkileri verimli kılmak. Bir&ccedil;ok psikolog, g&uuml;venli bağlanmanın &ouml;nemi ve daha &ccedil;ocukluk d&ouml;neminde g&uuml;ven ve sosyal ilginin oluşturulması gerektiği &uuml;zerinde durmuşlardır. Bowlby (1969, 1973 ve 1980) &ccedil;ocukta annesine ulaşabileceğine, fizyolojik ve ruhsal ihtiya&ccedil;larının giderileceğine dair g&uuml;ven oluşturmanın &ouml;nemi &uuml;zerinde duran tanınmış psikologlardan biridir. Ona g&ouml;re bağlanma; sosyal değişim ve ilişkiler s&uuml;recinde, &ouml;zellikle de ebeveyn ve &ccedil;ocuk arasında samimi bağın oluşturulmasında &ouml;zel bir &ouml;neme sahiptir. &Ccedil;ocuk ile anne arasında samimi bir bağ kurulduğunda ve &ccedil;ocuk ile baba arasındaki ilişkiyi de kapsadığında &ccedil;ocuğun i&ccedil;inde işlevsel bir model gelişir. &Ccedil;ocuk ile akranları arasında samimi ilişkilerin oluşmasını sağlar ve yetişkinlik d&ouml;neminde de yetişkinlerle ve akrabalarıyla samimi ilişkiler kurmasıyla sonu&ccedil;lanır. &Ccedil;ocukluktan itibaren anne ve babasıyla g&uuml;ven bağı kuran kimseler, b&uuml;y&uuml;k ihtimalle akrabalarıyla bağ kurma ve samimi ilişkiler kurma g&uuml;c&uuml;ne sahip olacaktır. Bununla beraber evlatlarının iyi bir yaşama sahip olmasını, sosyal hayatta başarılı olmasını ve akrabalarıyla, &ouml;zellikle de anne-babalarıyla bağlarını korumasını isteyen ebeveynler, en başından itibaren &ccedil;ocuklarında g&uuml;venli bağlanmanın şekillenmesi i&ccedil;in &ccedil;aba g&ouml;stermelidirler. Ebeveynleriyle aralarındaki g&uuml;venli bağlanmanın zarar g&ouml;rmesi durumunda &ccedil;ocuklarına bununla baş etmesine yardımcı olabilmek i&ccedil;in uzman bir psikoloğa danışmalıdırlar.</p>\n\n<p>\n	b) &Ccedil;ocuklarla samimi bağın korunması. Samimi bağın kurulmasına il&acirc;veten ebeveynler ve evlatlar arasındaki samimi bağın korunması zaruridir. Bazen hayatın &ccedil;eşitli sorunları, stresler, kişiler arasındaki &ccedil;atışmalar ve g&ouml;r&uuml;ş farklılıkları aile efradı arasında &ccedil;atışmalar yaratabilmekte, bazı kırgınlıkların ortaya &ccedil;ıkmasına sebep olabilmektedir. Bu kırgınlıklar giderilmediği takdirde evlatlar, ebeveynler veya akrabalar arasındaki kişisel bağlara zarar verebilmektedir. Hatta sıla-i rahimde veya akrabalar arasındaki bağlarda zedelenme olabilmektedir. Bir anlaşmazlık durumunda aile i&ccedil;indeki sıcak ilişkiyi s&uuml;rd&uuml;rebilmeleri i&ccedil;in evlatlara ve ebeveynlere aralarında samimi bağ oluşturacak y&ouml;ntemler &ouml;ğretilmelidir. &Ccedil;ocuklara d&uuml;zen &ouml;ğretilirken sevgi, hoşg&ouml;r&uuml; ve muhabbet bağları kırılmamalıdır.</p>\n\n<p>\n	c) Evlatlara ve aile fertlerine bağışlayıcılık becerisinin kazandırılması. İnsanlar arasında meydana gelen g&ouml;r&uuml;ş ve d&uuml;ş&uuml;nce farklılıkları, kişisel menfaatlerde &ccedil;atışma ve muhtelif etkenler, kişilerin birbirlerine kırılmalarına yol a&ccedil;maktadır. Kırgınlıkların uzaması ve artması sonucu kişiler arasında kin ve d&uuml;şmanlık ortaya &ccedil;ıkmaktadır. Zincirde kopma olmakta ve dedikodu ve hakaret işin i&ccedil;ine girmektedir. Bu da aile i&ccedil;indeki ruhsal ve sosyal uyumu bozmaktadır. Aile fertlerine ve evlatlara bağışlayıcılık becerisinin kazandırılması ve bu becerinin kuvvetlendirilmesi, insanların bu becerileri vasıtasıyla d&uuml;şmanlıkları kolayca yok edebilmelerini sağlar. Bağışlayıcılık hem nefret kaynaklı acılara karşı bir siper g&ouml;revi g&ouml;r&uuml;r, hem de aile ve akrabalar arasındaki olumlu enerjiyi, aşkı, ilgiyi ve muhabbeti harekete ge&ccedil;irir.</p>\n\n<p>\n	d) İnsanlar arasında iletişim kurmayla ilgili ders yapılması ve ders kitaplarında bağışlayıcılık becerisinin nasıl kullanılacağının yer alması. B&uuml;y&uuml;k Peygamberlerin, Resulullah&rsquo;ın (s.a.a.), Masum İmamların (a.s.) ve diğer b&uuml;y&uuml;klerin bağışlamakla ilgili meselelerinin anlatılması ve bağışlamanın faydalarından bahsedilmesi, &ouml;ğrencilerin bağışlama becerisinin faydalarıyla aşina olmalarını sağlar. B&ouml;ylece aralarında &ccedil;atışmalar ve kırılmalar olduğunda birbirlerini bağışlayabilirler. Din, Sosyal Bilgiler ve Edebiyat ders kitaplarına bağışlamakla ilgili b&ouml;l&uuml;mlerin yerleştirilmesi, &ouml;ğrencilerin bağışlamakla ve bağışlama y&ouml;ntemleriyle tanışmalarını sağlar. İl&acirc;veten &ouml;yle g&ouml;r&uuml;n&uuml;yor ki ilkokul ve lisede ders programlarına toplumsal team&uuml;ller ve bağışlayıcılığın faydalarıyla ilgili derslerin koyulması ve ders kitaplarının hazırlanması gereklidir. İnsanlar bağışlayıcılığın faydalarıyla aşina olduklarında ve yeri geldiğinde bunu uygulayabildiklerinde hem kendileri sosyal &ccedil;evrelerine daha kolay uyum sağlayabilirler, hem de bağışlama becerilerini kullanarak insanlarla aralarındaki kırgınlıkları kolayca yok edebilirler.</p>\n\n<p>\n	e) İlkokul ve lise ders programlarına sıla-i rahimle ilgili ders yerleştirilmesi. Sıla-i rahimin bir&ccedil;ok faydası vardır ve hadislerde bunlara değinilmiştir. Bu hadislerin ders kitaplarında şerh ve tefsir edilmesi, insanların sıla-i rahimin faydalarını &ouml;ğrenmelerini, sıla-i rahime engel olan hususları tanımalarını ve bunları ortadan kaldırmaya &ccedil;alışmalarını sağlar.</p>\n\n<p>\n	f) &Ccedil;ocukların &ouml;n&uuml;nde ebeveynlere ve akrabalara saygı g&ouml;stermek. &Ccedil;ocukların &ouml;n&uuml;nde anne-babaya ve akrabalara &ndash;&ouml;zellikle de onların yaşlılık d&ouml;nemlerinde- ikramda bulunmak, &ccedil;ocukların b&uuml;y&uuml;kleri &ouml;rnek almalarını ve kendi ebeveynlerine ve akrabalarına saygı g&ouml;stermeyi &ouml;ğrenmelerini sağlar. Ailenin b&uuml;y&uuml;klerine ikramda bulunmak ahl&acirc;k&icirc; bir değer olarak tanınmalı ve d&uuml;zenli şekilde takviye edilmelidir. Maalesef h&acirc;lihazırdaki toplumlarda eski değerler giderek sahip oldukları konumu kaybetmiştir. Canlandırılması gereken eski değerlerden biri de aile b&uuml;y&uuml;klerine saygıdır.</p>\n\n<p>\n	<strong>Sıla-i Rahimi Artıran Psikolojik ve Eğitimsel M&uuml;dahaleler</strong></p>\n\n<p>\n	Değişim psikologlarının &ccedil;oğu (Mesela Bowlby, 1963, 1973, 1980) doğumdan sonra anne ve &ccedil;ocuğun karşılaşmasının bağlılık oluşmasında &ccedil;ok &ouml;nemli olduğuna inanır. Erickson&rsquo;a (1963) g&ouml;re anne ve &ccedil;ocuk arasındaki g&uuml;ven ve sevgi temellerini oluşturan, yapıcı ve muhabbet dolu iletişimi kuran bu karşılaşmadır. Anne-&ccedil;ocuk arasındaki ilk irtibatın zarar g&ouml;rmesi durumunda sıla-i rahimin şekillenmesi de doğal seyrini izleyemeyecek ve zarar g&ouml;recektir. Bununla beraber bir psikoloğun ebeveyn ve &ccedil;ocuk arasında sağlıklı bir g&uuml;ven bağının oluşmasına &ouml;nem vermesi doğaldır. &Ccedil;&uuml;nk&uuml; b&ouml;ylece ebeveyn ve &ccedil;ocuk ilişkisinde meydana gelmesi m&uuml;mk&uuml;n bir&ccedil;ok sorun &ouml;nlenebilir. Yetişkinler arasındaki ilişkilerin ve aralarındaki samimiyetin bile temeli bu ilk bağlılığa dayalıdır. (Schur ve meslektaşları, 1988). Her h&acirc;l&uuml;k&acirc;rda ebeveyn ve &ccedil;ocuk ilişkisi zarar g&ouml;rm&uuml;ş olursa ve bağlılık g&uuml;venli şekilden &ccedil;ıkıp sakınılır şekle d&ouml;n&uuml;ş&uuml;rse gelecekteki sıla-i rahim davranışı da &ccedil;ok zarar g&ouml;recektir ve taraflar g&ouml;r&uuml;şmekten ve ebeveynlerine ve ailelerine yardımdan ka&ccedil;ınacaktır.</p>\n\n<p>\n	Zarar g&ouml;rm&uuml;ş sıla-i rahimin onarılması i&ccedil;in psikologlar tedavi paketleri hazırlamaya &ccedil;alışmışlardır. Bizim aşağıda zikredeceklerimiz ise bu tedavi paketlerinden alınmış ve &ouml;zet h&acirc;linde sunulmuş &ouml;rneklerdir.</p>\n\n<p>\n	a) V&uuml;cudun af ve bağışlama &ouml;zelliğinden faydalanılarak nefretlerden ve rahatsızlıklardan arındırılması. Psikologlar, karmaşık kırgınlık durumlarında affetmeyi &ouml;ğreterek ve bağışlamaya dayalı bir tedavi uygulayarak zarar g&ouml;rm&uuml;ş kişiyi acılarından kurtarabilirler. B&ouml;ylece kişi, kendi ebeveynine y&ouml;nelmeye, iyilik yapmaya ve yardım etmeye hazır olur (Enright ve diğerleri, 1989).</p>\n\n<p>\n	b) Sıla-i rahime dayalı davranışların kuvvetlendirilmesi. Aile fertlerinin, ebeveynin ve &ccedil;ocukların eğitilmesi, sıla-i rahime dayalı davranışların teşvik edilmesi, &ouml;zendirilmesi ve desteklenmesi ve de sıla-i rahimin s&uuml;rekliliği etkilidir. Sıla-i rahime dayalı m&uuml;nasip davranışların desteklenmemesi durumunda bu davranışların &ccedil;oğu devam etmeyecek ve muhtemelen yok olacaktır. &Uuml;stelik g&uuml;n&uuml;m&uuml;z mekanik d&uuml;nyasında insanların zamanını dolduran ve sıla-i rahim i&ccedil;in fırsat bırakmayan rakip bir&ccedil;ok faaliyet de mevcuttur.</p>\n\n<p>\n	c) Akrabalara karşı muhabbet duygusunun geliştirilmesi. &Ccedil;ocukluk d&ouml;neminde t&uuml;rdeşini sevme duygusunun eğitilmesinin ve kişilerin ebeveynleriyle, yakın aile efradıyla ve diğer akrabalarla irtibatında duyguların &ouml;ne &ccedil;ıkarılmasının yetişkinlikteki sıla-i rahim &uuml;zerinde tesiri vardır. Bu ama&ccedil;la ahl&acirc;k derslerinde, din&icirc; &ouml;ğretilerde ve sosyal bilimlerde t&uuml;rdeşlikle, sıla-i rahimle, yakınlara iyilikle ve anne-babanın değerini bilmeyle ilgili m&acirc;nev&icirc; konuların işlenmesi &ouml;nerilir ki b&ouml;ylece &ccedil;ocukların ve ergenlerin duyguları gelişsin ve yetişkinlikte sıla-i rahim i&ccedil;in daha fazla hazırlığa sahip olsunlar.</p>\n\n<p>\n	d) İlkokul, ortaokul ve lisedeki ana derslerde kişiler arasındaki sorunların uygun bir şekilde anlatılması ve onlara psikoloji ilminin yardımıyla bu sorunlarla m&uuml;cadele yollarının &ouml;ğretilmesi &ouml;nerilir. B&ouml;ylece &ccedil;ocuklar, ergenler ve gen&ccedil;ler arasında sorun ortaya &ccedil;ıkması durumunda kine ve nihayetinde sıla-i rahimin kesilmesine sebep olabilecek &ccedil;atışmaları, i&ccedil;lerine atmadan &ccedil;&ouml;zme yoluna gidebileceklerdir.</p>\n\n<p>\n	Psikologlara g&ouml;re (mesela Freud, 1961) zorbalıkların, saldırganlıkların ve aykırılıkların yer değiştirmesi bir esas kabul edilmiştir. Mesel&acirc;; eğer bir kişi eşinden şiddet g&ouml;rse ve bazı sebeplerden dolayı bunu telafi edemese veya bağışlayamasa, giderilmeyen ukdelerin ve iyileşmeyen yaraların onu babaya, anneye veya &ccedil;ocuklara k&ouml;t&uuml; davranmaya itmesi m&uuml;mk&uuml;nd&uuml;r. Bununla beraber &ccedil;atışmaları i&ccedil;e atmadan halletme y&ouml;ntemlerinin &ouml;ğretilmesi l&acirc;zımdır ki kişiler, karşılıklı ilişkilerinde derin yaralarını g&ouml;rmeden başkalarıyla aralarında olan kendi sorunlarını &ccedil;&ouml;zebilsinler.</p>\n\n<p>\n	e) Şimdilerde ilm&icirc; ortamlarda ve &uuml;niversitelerde sosyal zek&acirc; ile ilgili bir&ccedil;ok m&uuml;nazaralar yapılmaktadır ama sosyal zek&acirc;nın eğitilmesi ve toplum i&ccedil;inde ve kişiler arasında kullanılması &ccedil;ocuklara ve ergenlere &ouml;ğretilmemektedir. Gen&ccedil;lerimiz sosyal sorunlarla karşılaştıklarında &ccedil;aresizlik hissine kapılmakta, saldırganlık ve &ccedil;atışmayla karşılaşınca infial gibi uygunsuz yollarla dışavurumda bulunmaktadırlar. Psikoloji biliminin kesin ve ispatlanmış usulleri dikkate alınarak sosyal zek&acirc;nın pratikte nasıl kullanılacağıyla ilgili bilgiler, orta&ouml;ğretim sosyal bilgiler kitaplarında işlenmelidir. &Ccedil;ocuklar ve ergenler, insan ilişkilerindeki &ccedil;atışmaları makul yolla ve saldırganlık veya ka&ccedil;ınma (başkalarıyla iletişimden uzak durma) gibi y&ouml;ntemlere başvurmadan halledebileceklerini &ouml;ğrenmelidirler. Kişiler sosyal zek&acirc;yı kullanmayı başardığında sıla-i rahim s&uuml;reci de dengeli bi&ccedil;imde gelişecektir. Kişiler ebeveynleriyle ve akrabalarıyla g&ouml;r&uuml;şmekten zevk alacaklar ve insan ilişkilerindeki &ccedil;atışmaları akıllıca halledeceklerdir.</p>\n\n<p>\n	f) &Ccedil;ocuklara ve gen&ccedil;lere duygusal sarsıntılarını kontrol etmenin &ouml;ğretilmesi zaruridir. G&uuml;n&uuml;m&uuml;zde bu konudan &ldquo;duygusal zek&acirc;&rdquo; başlığı altında bahsedilmektedir. Okulların ve eğitimcilerin sağlık kitaplarında &ccedil;ocuklara ve ergenlere duygu ve duygusal sağlık eğitimi vermeleri l&acirc;zımdır. Kişilerde duygusal zek&acirc; gelişirse, yaşadıkları &ouml;fke, nefret ve k&ouml;t&uuml; ahl&acirc;k gibi sarsıntıları kontrol etmeyi başarabileceklerdir. Bu da sıla-i rahim s&uuml;recinin daha iyi olmasını sağlayacaktır.</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Bu makalede sıla-i rahim tanımı yapıldı ve muhtelif boyutları incelendi. İl&acirc;veten rahim kavramının gelişimi hadis bakış a&ccedil;ısıyla incelendi. Ş&ouml;yle ki sıla-i rahim sadece kan ve evlilik bağıyla kurulan akrabalıklara mahsus değildir; evliyalar, m&uuml;minler ve m&uuml;min kişi &uuml;zerinde herhangi bir yolla hakkı olan her kişi veya gurup sıla-i rahimin mısdakı (onayı)&rsquo;dır. Hepsinin de muhtelif boyutlarda ruhsal sağlık, m&acirc;nev&icirc; gelişim, sosyal uyum ve benzerleri &uuml;zerinde rol&uuml; vardır. Aynı şekilde sıla-i rahimin ahl&acirc;k&icirc; &ouml;ğrenmeler, sosyal uyum ve kişilerin ruhsal sağlığının iyileştirilmesi &uuml;zerindeki rol&uuml;, İsl&acirc;m ve yeni psikoloji biliminin bakış a&ccedil;ılarından incelendi. İl&acirc;veten insan ilişkilerinde sıla-i rahimin niteliği &uuml;zerinde &ccedil;alışıldı. İnsan ilişkilerinde ziyaretleri zenginleştirme y&ouml;ntemleri incelendi. Bu makalede sıla-i rahim hakkındaki psikoloji dalındaki muhtelif teorilerden birka&ccedil;ının yanında tematik ilişkiler başlığı altında bağlılık alanı ve bunun sosyal ilişkiler, &ouml;zellikle de sosyal uyum &uuml;zerindeki rol&uuml;, İsl&acirc;m&icirc; a&ccedil;ıdan sıla-i rahimin sonu&ccedil;ları &ndash;ve insan ilişkilerinde sıla-i rahim ve sorun &ccedil;&ouml;z&uuml;m&uuml; ilişkisi, aile fertleri arasında m&uuml;şavere, sosyal uyum, ruh sağlığı ve m&acirc;neviyatın artması gibi- faydaları hakkındaki teoriler incelendi.</p>\n\n<p>\n	Bu araştırmanın bulgularından biri psikolojik g&ouml;r&uuml;şlerde sıla-i rahimin sadece sosyal davranışlardan biri olarak işlenmiş olmasıdır. Ancak İsl&acirc;m&rsquo;da sıla-i rahim, İl&acirc;h&icirc; ve m&acirc;nev&icirc; boyutu olan sosyal bir davranış olarak g&ouml;r&uuml;lmektedir. Kişiler, Allahu Te&acirc;la onların &uuml;zerine bir hak koyduğu i&ccedil;in akrabalarıyla irtibat kurmaktadır. &Ouml;yle ki bir kişi sıla-i rahimi kestiğinde akrabalarının haklarını yerine getirmemiş olur. Ger&ccedil;ekte sıla-i rahim, yapılmasını gerektiren sebebin &ccedil;ok kuvvetli olduğu din&icirc; bir vazifedir. Sıla-i rahim, Allah&rsquo;a yakınlaşma hedefine doğru eğitimsel hidayette anahtar davranışlardan biridir. İbadet adı altında, en &uuml;st&uuml;n ibadetlerden biridir. Bu durum İmam Humeyn&icirc;&rsquo;nin (r.a) &ldquo;Sıla-i rahim en &uuml;st&uuml;n ibadetlerdendir (İmam Humeyn&icirc;, 1368, s. 493)&rdquo; buyruğuyla da &ouml;rt&uuml;şmektedir. Sıla-i rahim, insanın cennete girmesinde ve cehennemden kurtulmasında temel role sahiptir. Bu da sıla-i rahim terk edildiğinde hi&ccedil;bir amelin insanı cennete g&ouml;t&uuml;rmede bu amelin yerini alamayacağı anlamındadır. Bu da Resulullah&rsquo;ın (s.a.a.) &ldquo;O h&acirc;lde sıla-i rahim yapar ve emaneti korursa, cennete gider.&rdquo; hadisinden İmam Humeyn&icirc;&rsquo;nin yaptığı iktibasa uygundur. İmam, hadisi terc&uuml;me ettikten sonra, sıla-i rahim terk edildiğinde hi&ccedil;bir amelin fayda etmeyeceği konusuna değiniyor (a.g.e., s. 478). Yani yapılan hi&ccedil;bir ibadet, sıla-i rahim kadar Sırat&rsquo;ı ge&ccedil;me ve insanı cennete g&ouml;t&uuml;rme &uuml;zerinde b&uuml;y&uuml;k role sahip değildir.</p>\n\n<p>\n	Bu konunun sonu&ccedil;larından biri de kan, evlilik ve iman bağıyla kurulan ailelerin t&uuml;m&uuml;ndeki fertlerde sıla-i rahim ruhiyesini eğitmek i&ccedil;in uygun yollardan faydalanılabileceğidir. Sıla-i rahimin &ouml;ğretilmesi, sıla-i rahimi kesme etkenleri, duygusal sarsıntıları akıllıca kontrol, ilk ve orta &ouml;ğretimdeki derslerde sıla-i rahime dayalı davranışların toplumsal ve ahl&acirc;k&icirc; eğitim adı altında desteklenmesi gibi y&ouml;ntemler dikkate alınabilir.</p>\n\n<p>\n	<strong>Kaynaklar</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim</p>\n\n<p>\n	Nehcu&rsquo;l-Belağa, Muhammed&icirc;, Fars&ccedil;a&rsquo;ya &ccedil;ev: Seyyid K&acirc;zım ve Deşt&icirc; (1381), Mecmua-yı Aşina-y&icirc; b&acirc; Nehcu&rsquo;l-Belağa (1), Kum: İmam Ali (a.s.) Yayınları.</p>\n\n<p>\n	Alipur, Ahmed (1371), Berresi-yi Rabıta-yı Vijeg&icirc;ha-yi Şahsiyet&icirc;: Himayet-i İ&ccedil;tima&icirc; ba &Acirc;sibpezir&icirc;-yi Revanten&icirc; der beraber-i Stres der Danışc&ucirc;yan-ı Danışg&acirc;hha-yı Şehr-i Tahran, Y&uuml;ksek Lisans Tezi, Basılmamış, Terbiyet-i M&uuml;derris &Uuml;niversitesi, Sosyal Bilimler Fak&uuml;ltesi.</p>\n\n<p>\n	Atkinson, Rita L. ve diğerleri (1370), Zemine-yi Revanşinas&icirc; (Fars&ccedil;a&rsquo;ya &ccedil;ev: Berahin&icirc; ve diğerleri), Tahran: R&uuml;şd (Anadilinde yayınlanma tarihi, 1983).</p>\n\n<p>\n	A&rsquo;raf&icirc; ve meslektaşları (1385), Ehdaf-ı Terbiyet ez D&icirc;dg&acirc;h-ı İsl&acirc;m, Tahran: &Uuml;niversite Yayın Merkezi.</p>\n\n<p>\n	P&icirc;şaheng, M&uuml;jg&acirc;n (1379), Rabıta-yı Sıla-i Rahim ba Sazg&acirc;ri-yi İ&ccedil;timai-yi Nevcev&acirc;n&acirc;n, Y&uuml;ksek Lisans Tezi, basılmamış, &Ouml;zel Vahid-i Tahran-ı Merkez&icirc; &Uuml;niversitesi.</p>\n\n<p>\n	Fromm, Erich (1375), Gor&icirc;z ez &Acirc;zad&icirc;, Fars&ccedil;a&rsquo;ya &ccedil;ev: G&icirc;t&icirc; Hoşdil, Tahran: Emir Kebir, Anadilinde yayınlanma tarihi 1341).</p>\n\n<p>\n	Kasım&icirc;p&ucirc;r, Yedale (1385), Rabıta-yı H&ucirc;şy&acirc;r&icirc; ve Niyazha-yi Bonyad&icirc;-yi Revanşinaht&icirc; der B&icirc;maran-ı Kalb&icirc;-Urug&icirc; (CHD), Y&uuml;ksek Lisans Tezi, Basılmamış, Tahran &Uuml;niversitesi, Eğitim Bilimleri Fak&uuml;ltesi.</p>\n\n<p>\n	Kuleyn&icirc;, Muhammed bin Yakup (1413), Usulu&rsquo;l-K&acirc;f&icirc;, Tahran: El-Mektebetu&rsquo;l-İsl&acirc;miyye.</p>\n\n<p>\n	Mansur, D&acirc;dist&acirc;n (1381), Revanşinasi-yi Genetik, Tahran: R&uuml;şd Yayınları.</p>\n\n<p>\n	Massen, Paul Henri (1378), R&uuml;şd-i Şahsiyet-i Kudek, &ccedil;ev: Mehş&icirc;d Yasay&icirc;, Meşhed: Astan-ı Kuds-i Rezev&icirc;.</p>\n\n<p>\n	Meclis&icirc;, Muhammed B&acirc;kır (h.k. 1413), Bih&acirc;ru&rsquo;l-Env&acirc;r, Beyrut: D&acirc;ru&rsquo;l-İhyai&rsquo;t-Turasi&rsquo;l-Arab&icirc;.</p>\n\n<p>\n	Muhibb&icirc;, Said (1383), Dairetu&rsquo;l-Mearif-i Teşeyyu, Tahran: Şehid Yayınları.</p>\n\n<p>\n	Nerak&icirc;, Molla Muhammed Mehdi (1370), Camiu&rsquo;s-Saadet, Fars&ccedil;a&rsquo;ya &ccedil;ev: Celaleddin M&uuml;ctebev&icirc;, Tahran: Hikmet Yayınları.</p>\n\n<p>\n	Schultz ve Schultz (1381), Nazariyeha-yi Şahsiyet, Yahya Seyyid Muhammed&icirc; terc&uuml;mesi, Tahran: Virayeş, Anadilinde yayın tarihi 1998.</p>\n\n<p>\n	Yabancı kaynaklar</p>\n\n<p>\n	Antovsky A. (1979), Health, Stress and Coping, San Francisco: Jossy-Bass.</p>\n\n<p>\n	Baumeister, R.F. ve Leary, M.R. (1995), The Need to Belong: Desire for interpersonal attachments as a fundamental human motivation, Psychological Bulletin, 117, 497-529.</p>\n\n<p>\n	Bowlby, I. (1969), Attachment and Loss, 1. cilt, Attachment, New York: Basic Books.</p>\n\n<p>\n	Bowlby, I. (1973), Attachment and Loss, 2.cilt, Separation, New York: Basic Books.</p>\n\n<p>\n	Bowlby, I. (1980), Attachment and Loss, 3. cilt, Loss, New York: Basic Books</p>\n\n<p>\n	Cobb, S. (1976), Social Support as a Moderator of Life Stress, Psychosomatic Medicine, 38, 300-314.</p>\n\n<p>\n	Deci, E.L. ve Ryan, R.M. (2000), The &ldquo;What&rdquo; and &ldquo;Why&rdquo; of Goal Pursuits: Human needs and the self-determination of behavior, Psychological InQuiry, 11, 227-268.</p>\n\n<p>\n	Enright, R.D. Santos, M.I. ve Al-Mabuk, R. (1989), The Adolescent as Forgiver, Journal of Adolescent, 12, 09-110.</p>\n\n<p>\n	Erickson, E.H. (1963), Childhood and Society (2. Baskı), New York: Norton.</p>\n\n<p>\n	Freud, S. (1961), Civilization and its Discontents (&ccedil;ev: J. Strachey), New York: Norton (Anadilinde yayınlanma tarihi 1927).</p>\n\n<p>\n	Hartup, W.W. (1983), Personality development in social context, Annual Review of Psychology, 46, 655-686.</p>\n\n<p>\n	McDowell, L.N. (1997), The relation between maternal self-acceptance and child acceptance, Journal of Counseling Psychology, 11, 524-530.</p>\n\n<p>\n	Shaver, P.R., Hazen, C. Ve Bradshaw, D. (1988), Love as Attachment: The integration of three behavioral systems. R.J. Sternberg ve M. Barnes, The Anatomy of Love (s. 68-99) i&ccedil;inde, New Haven, CT: Yale &Uuml;niversitesi.</p>\n\n<p>\n	Vitmor, J.B. (1994), A study of perceived need satisfactions, Journal of Aplied Psychology, 47, 141-148.</p>\n\n<p>\n	Warney, C.R. ve Moore, S.M. (1989), From trust to intimacy, Journal of Youth and Adolescence, 29, 115-123.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Sadece Bih&acirc;ru&rsquo;l-Env&acirc;r&rsquo;da sıla-i rahim b&acirc;bında 110 hadis olması dikkate değerdir.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Relatedness</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Altruism</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Working model</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Moral codes</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Social interest</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Basic anxiety</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Unconditioned positive regard</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Self Determination Theory</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Relatedness</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Integrity</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Integrity</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Congruity</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Social support</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Sıla-i Rahmin Etkileri ve Eğitimsel Uygulamaları','','publish','closed','open','','sila-i-rahmin-etkileri-ve-egitimsel-uygulamalari-2','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3348',0,'post','',0),(3349,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>Do&ccedil;. Dr. Muhammed Rıza Kaim&icirc; Mukaddem</strong></p>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	Eğitim s&uuml;recini bir&ccedil;ok sorunla karşı karşıya bırakan ve eğitilene bir&ccedil;ok zarar veren y&ouml;ntemlerden birisi de eğiticinin s&ouml;zlerinin ve eylemlerinin farklı olmasıdır. Eğitim ve &ouml;ğretimde s&ouml;z ve eylemin uyumu, asıl konulardandır ve her yerde bu asla riayet etmek gerekir. Y&ouml;ntemin teknik tanımı yoktur. Ancak eğer gaflet edilir de s&ouml;z ve eylemin farklılığı bir alışkanlık olarak ortaya &ccedil;ıkar ve eğitici bu şekilde davranırsa, y&ouml;ntem ihmali olarak adlandırılabilir ve bu unvanla konu edilebilir.</p>\n\n<p>\n	Bu davranış şekli, yalan, s&ouml;zden d&ouml;nme, emanete ihanet ve nifak gibi &ccedil;eşitli davranışları da kapsamaktadır. Bu davranışlar ne yazık ki, ebeveynlerde, eğiticilerde hatta topluma mal olmuş insanlarda sık&ccedil;a g&ouml;r&uuml;lmekte ve genelde gaflet &uuml;zere sergilenmektedir. Kendine &ouml;zg&uuml; tesirini de bırakmakta ve bireyde itimatsızlık, ş&uuml;phe, davranış ve inan&ccedil; sarsılması yaratmaktadır.</p>\n\n<p>\n	Bu b&ouml;l&uuml;mde ilk &ouml;nce s&ouml;z ve eylem uyumu, sonrasında farklılığı hakkındaki ayet ve hadislere işaret edeceğiz ve daha sonra da doğurduğu k&ouml;t&uuml; sonu&ccedil;ları inceleyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1- Ayetler ve Hadisler A&ccedil;ısından S&ouml;z ve Eylem Uyumu</strong></p>\n\n<p>\n	Sadakat ve doğruluk, insanın en &ccedil;ok beğenilen sıfatlarından sayılmakta, hatta nefs&icirc; faziletlerin en başında gelmekte ve ahde vefa, emaneti eda, s&ouml;zde doğruluk ve amelde sadakat gibi diğer başka faziletleri de kapsamaktadır. Bu sıfatlar, bu &ouml;zelliğin mısdaklarındandırlar. S&ouml;z ve eylem uyumu sıfatına sahip olmak, insana d&uuml;nya ve ahiret saadetinin kapılarını a&ccedil;ar. Bundan dolayı bir&ccedil;ok ayette ve hadiste bu davranış şeklinin faziletleri ve faydaları beyan edilmiştir. Şimdi &ouml;zetle bunlara değineceğiz.</p>\n\n<h6 dir=\"RTL\">\n	يَا اَيُّهَا الَّذٖينَ اٰمَنُوا اتَّقُوا اللّٰهَ وَكُونُوا مَعَ الصَّادِقٖينَ</h6>\n\n<p>\n	&ldquo;Ey iman edenler! Allah&rsquo;tan korkun ve doğrularla beraber olun.&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a></p>\n\n<p>\n	Başka bir ayette de &ldquo;doğrularla&rdquo; ibaresindeki doğruların kimler olduğunu a&ccedil;ıklamaktadır:</p>\n\n<h6 dir=\"RTL\">\n	وَالَّذٖينَ اٰمَنُوا بِاللّٰهِ وَرُسُلِهٖ اُولٰئِكَ هُمُ الصِّدّٖيقُونَ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ لَهُمْ اَجْرُهُمْ وَنُورُهُمْ</h6>\n\n<p>\n	&ldquo;Allah&rsquo;a ve peygamberlerine iman edenler, (evet) işte onlar, Rableri yanında &ouml;z&uuml; s&ouml;z&uuml; doğru olanlardır. Onların m&uuml;k&acirc;fatları ve nurları vardır.&rdquo;<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim başka bir yerde de doğru olan kimseleri takva ehli olarak tanıtmakta ve onlara verilecek sevabı ş&ouml;yle beyan etmektedir:</p>\n\n<h6 dir=\"RTL\">\n	وَالَّذٖى جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهٖ اُولٰئِكَ هُمُ الْمُتَّقُونَ لَهُمْ مَا يَشَاؤُنَ عِنْدَ رَبِّهِمْ ذٰلِكَ جَزٰؤُا الْمُحْسِنٖينَ لِيُكَفِّرَ اللّٰهُ عَنْهُمْ اَسْوَاَ الَّذٖى عَمِلُوا وَيَجْزِيَهُمْ اَجْرَهُمْ بِاَحْسَنِ الَّذٖى كَانُوا يَعْمَلُونَ</h6>\n\n<p>\n	&ldquo;Doğruyu getiren ve onu tasdik edenler var ya, işte k&ouml;t&uuml;l&uuml;kten sakınanlar onlardır. Onlar i&ccedil;in Rableri yanında diledikleri her şey vardır. İşte bu, iyilik edenlerin m&uuml;k&acirc;fatıdır. B&ouml;ylece Allah, onların ge&ccedil;mişte yaptıkları en k&ouml;t&uuml; hareketleri bile &ouml;rtecek ve yaptıklarının en g&uuml;zeline denk olarak m&uuml;k&acirc;fatlarını verecektir.&rdquo;<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<h6 dir=\"RTL\">\n	لِيَجْزِىَ اللّٰهُ الصَّادِقٖينَ بِصِدْقِهِمْ</h6>\n\n<p>\n	&ldquo;&Ccedil;&uuml;nk&uuml; Allah sadakat g&ouml;sterenleri sadakatleri sebebiyle m&uuml;k&acirc;fatlandı&shy;racaktır&hellip;&rdquo;&nbsp;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Son olarak, bazı peygamberleri y&uuml;celtmek i&ccedil;in onların sadakat &ouml;zellikleri dile getirilmiştir.<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Hadislerde de sadakat ve emanet &ouml;zelliklerine &ouml;zel bir vurgu yapılmış ve bu sıfatların peygamberlerin &ouml;zelliklerinden olduğu beyan edilmiştir. İmam Cafer S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Allahu Te&acirc;la, s&ouml;z&uuml;nde doğru olanlardan ve emaneti iyi ve k&ouml;t&uuml; demeden sahibine verenlerden başka kimseyi peygamber olarak yollamamıştır.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Başka bir hadiste İmam Muhammed B&acirc;kır (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bir şey s&ouml;ylemeden &ouml;nce sadakati &ouml;ğrenin.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Hatta bir hadiste bir kimsenin imanına ve dinine bağlılığını &ouml;ğrenmek istediğimizde, o şahsın uzun r&uuml;k&ucirc; ve secdelerine değil s&ouml;z&uuml;nde doğruluğuna ve emaneti koruyuşuna bakmamız s&ouml;ylenmiştir. İmam Cafer S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Bir kimsenin r&uuml;k&ucirc; ve secdelerinin uzunluğuna bakmayın, zira bu onun alıştığı bir şey olabilir ve hatta bunları bırakırsa rahatsız da olabilir. O kimsenin s&ouml;z&uuml;n&uuml;n doğruluğuna ve emaneti korumasına bakın.&rdquo;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Zikredilen hadislerde doğru s&ouml;zl&uuml;l&uuml;k anlatılmaktadır. Doğru s&ouml;zl&uuml;l&uuml;ğ&uuml;n sınırları geniştir ve &ccedil;eşitli mısdakları vardır. &Ouml;rnek olarak; bir kimse bir haber verse ve verdiği haber ger&ccedil;eklerle &ouml;rt&uuml;şse veya bir kimseyle ahitleşse ve ahdine vefa g&ouml;sterse ya da s&ouml;zl&uuml; olarak bir şey s&ouml;ylese ve eylemleri de o s&ouml;z&uuml;yle uyumlu olsa, bu şahsa doğru s&ouml;zl&uuml; denir. Verilen bu &ouml;rnekler doğru s&ouml;zl&uuml;l&uuml;ğ&uuml;n mısdaklarındandır.</p>\n\n<p>\n	Zikrettiğimiz s&ouml;z ve eylemin uyumluluğuna vurgu yapan bu hadislere il&acirc;veten, &ouml;zel olarak eyleme vurgu yapan hadisler de vardır. Bu hadisler konuşmak yerine eylem yapılması gerektiğine ve eylemle insanların hidayetine vesile olmaya delalet etmektedir. İmam Cafer S&acirc;dık (a.s.):</p>\n\n<p>\n	&ldquo;İnsanları dilinizden başka şeyle (hakka) davet edin. B&ouml;ylelikle sizde takvayı, &ccedil;abayı, namazı ve diğer hayırlı işleri g&ouml;r&uuml;rler. Ş&uuml;phesiz bu ameller (hakka) davet edicilerdir.&rdquo;<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	İmam (a.s.), bu hadiste a&ccedil;ık&ccedil;a taraftarlarından insanları hakka g&uuml;zel eylemlerle davet etmelerini istemektedir. Zira İmam (a.s.), eylemleri cezbedici bilmektedir. Aslında eğitimdeki bir noktaya işaret etmektedir; eğer eylemsel girişimleri diğer insanlar g&ouml;rseler, bu onları cezbeder ve eyleme d&ouml;k&uuml;len fiillerin ger&ccedil;ekleşebilmesi i&ccedil;in ortam sağlar.</p>\n\n<p>\n	Başka bir hadiste Emir&uuml;lm&uuml;minin İmam Ali (a.s.) eğitimde eylemsel y&ouml;ntemin &ouml;nemine dikkat &ccedil;ekmekte ve topluma &ouml;rnek olan &ouml;nder i&ccedil;in gerekli bir sıfat olarak beyan etmektedir:</p>\n\n<p>\n	&ldquo;Kendisini topluma &ouml;nder yapmış kimsenin, başkalarını eğitmeden &ouml;nce kendisini eğitmesi gerekir ve (başkalarını) s&ouml;zle eğitmeden &ouml;nce eylemle eğitmelidir.&rdquo;<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a></p>\n\n<p>\n	Bu hadiste İmam (a.s.), eğiticinin iki &ouml;nemli &ouml;zelliğine dikkat &ccedil;ekmektedir. İlki eğiticinin her şeyden &ouml;nce kendi ilm&icirc; ve ahl&acirc;k&icirc; salahiyetini elde etmesidir. İkincisi de onun eylemsel eğiticiliğinin, s&ouml;zel eğiticiliğinden &ouml;nce gelmesidir. Diğer bir tabirle, başkalarına s&ouml;ylemek istediği şeyi eylemiyle g&ouml;stermeli ve eylem ve s&ouml;z&uuml; bir diğerini tasdikliyor olmalıdır.</p>\n\n<p>\n	İmam Ali (a.s.) başka bir hadisinde kendi eylemsel y&ouml;ntemine işaret ederek a&ccedil;ık&ccedil;a ve kesinlikle insanlara s&ouml;ylediklerinin daha &ouml;nce kendisinin amel ettiği şeyler olduğunu buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ey insanlar, Allah&rsquo;a yemin ederim ki, kendim amel etmediğim hi&ccedil;bir şeyi size emretmiyorum ve terk etmediğim hi&ccedil;bir g&uuml;nahtan sizi sakındırmıyorum.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	İmam&rsquo;ın buyruğu, s&ouml;zde ve eylemde sadakate ve s&ouml;z ve eylem uyumuna yapılan başka bir vurgudur. İmam (a.s.) bu s&ouml;z&uuml;nde, başkalarının da aynı yolda y&uuml;r&uuml;mesi i&ccedil;in kendi tebliğ metodunu beyan etmektedir.</p>\n\n<p>\n	Bu konuda ayetler ve hadisler olduk&ccedil;a fazladır. Biz bu kadarıyla yetiniyoruz ve ayet ve hadis ışığında s&ouml;z ve eylem farklılığı ve ahde vefasızlık konusunu incelemeye başlıyoruz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2- Ayetler A&ccedil;ısından S&ouml;z ve Eylem Farklılığı</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;de bir&ccedil;ok ayette bir şekilde bu konu ele alınmış ve ondan nefret edildiği beyan edilmiştir. S&ouml;z ve eylem farklılığını a&ccedil;ık&ccedil;a yeren ayet, belki de şu ayetlerdir:</p>\n\n<h6 dir=\"RTL\">\n	يَا اَيُّهَا الَّذٖينَ اَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِنْدَ اللّٰهِ اَنْ تَقُولُوا مَا لَا تَفْعَلُونَ</h6>\n\n<p>\n	&ldquo;Ey iman edenler! Yapmayacağınız şeyleri ni&ccedil;in s&ouml;yl&uuml;yorsunuz? Yapmayacağınız şeyleri s&ouml;ylemeniz, Allah katında b&uuml;y&uuml;k bir nefretle karşılanır.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Yukarıdaki ayetler, eylemsiz s&ouml;ylemi şiddetle yermekte, kınayarak m&uuml;minleri bu davranıştan sakındırmakta ve bu davranışla Allah&rsquo;ın şiddetli nefretine du&ccedil;ar olunacağını beyan etmektedir. Merhum Allame Tabataba&icirc; bu ayetin tefsirinde ş&ouml;yle demektedir: &ldquo;(3. ayetteki Arap&ccedil;a) &ldquo;makt&rdquo; kelimesi, şiddetli nefrettir. Bu ayet bir &ouml;nceki ayetin anlamının a&ccedil;ıklanmasıdır. Allahu Te&acirc;la insanın yapmadığı bir şeyi s&ouml;ylemesinden nefret eder. Zira bu davranış nifak mısdaklarından birisidir.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Allame s&ouml;z&uuml;n&uuml;n devamında ş&ouml;yle demektedir: &ldquo;Eylemsiz s&ouml;ylemin iki şekli olabilir: Bazen insan bir s&ouml;z s&ouml;yler ancak onu eyleme d&ouml;kme d&uuml;ş&uuml;ncesi hi&ccedil; yoktur ki bu bir t&uuml;r nifaktır. Bazen de bir s&ouml;z s&ouml;yler ancak sonrasında onu eyleme d&ouml;kmez ki bu da irade zayıflığından kaynaklanmaktadır. İrade zayıflığı da insanın saadete ermesine engeldir.&rdquo;</p>\n\n<p>\n	Her ne kadar sonraki ayetlerin siyakından (s&ouml;z&uuml;n gelişinden) dolayı bu ayetin hitabı savaştan ka&ccedil;ıp Allah Resul&uuml;&rsquo;n&uuml; ve ashabını yalnız bırakanlar olsa da, ayetin zahir&icirc; m&acirc;nası mutlaktır. Dolayısıyla her &ccedil;eşit s&ouml;z ve eylem farklılığına ve s&ouml;zden d&ouml;nmeye şamil olmaktadır. Bunun delili, Emir&uuml;lm&uuml;minin Ali&rsquo;nin (a.s.) Malik-i Eşter&rsquo;e yazdığı emirnamedeki buyruğudur:</p>\n\n<p>\n	&ldquo;İnsanlara s&ouml;z verip s&ouml;z&uuml;nden d&ouml;nmekten sakın. Zira s&ouml;zden d&ouml;nmek Allah&rsquo;ın ve halkın şiddetli nefretine neden olur. Allah ş&ouml;yle buyurmaktadır: Yapmayacağınız şeyleri s&ouml;ylemeniz, Allah katında b&uuml;y&uuml;k bir nefretle karşılanır.&rdquo;<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	İmam (a.s.) s&ouml;zden d&ouml;nmenin k&ouml;t&uuml; ve istenmeyen bir şey olduğunu beyan etmek i&ccedil;in yukarıdaki ayeti zikretmektedir. O h&acirc;lde ayet mutlaktır ve s&ouml;z ve eylem farklılıklarının t&uuml;m&uuml;n&uuml; kapsamaktadır. Başka bir ayette de İsrail Oğullarını yermek i&ccedil;in ş&ouml;yle buyurmaktadır:</p>\n\n<h6 dir=\"RTL\">\n	اَتَاْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ اَنْفُسَكُمْ وَاَنْتُمْ تَتْلُونَ الْكِتَابَ اَفَلَا تَعْقِلُونَ</h6>\n\n<p>\n	&ldquo;(Ey &acirc;limler!) Sizler Kitabı (Tevrat&rsquo;ı) okuduğunuz (ger&ccedil;ekleri bildiğiniz) h&acirc;lde, insanlara iyiliği (birri) emredip kendinizi unutuyor musunuz? Aklınızı kullanmıyor musunuz?&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Eminu&rsquo;l-İsl&acirc;m Tabers&icirc; (r.a) Mecmau&rsquo;l-Bey&acirc;n adlı eserinde &ldquo;birr&rdquo;den kastın Allah Resul&uuml;&rsquo;ne iman etmek olduğunu beyan etmekte ve Yahud&icirc; &acirc;limlerine hitap ettiğini s&ouml;ylemektedir. Zira yakınlarına ve akrabalarına Tevrat&rsquo;ta m&uuml;jdesi verilen gelecek son peygambere iman ve yardım etmeleri telkininde bulunuyor; ancak yine kendileri Tevrat&rsquo;ta sıfatlarıyla anlatılıp m&uuml;jdesi verilen İsl&acirc;m Peygamberini ink&acirc;r ediyor ve sonu&ccedil;ta Tevrat&rsquo;a asi oluyorlardı.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> Bundan dolayı bu ayet onları kınamakta ve k&ouml;t&uuml; ve m&uuml;nafık&ccedil;a davranışlarından &ouml;t&uuml;r&uuml; onları yermektedir. Ardından da aynı zamanda cevap da olan şu soruyu sormaktadır: Acaba başkalarını iyiliğe davet edip kendinizin ona amel etmemesi gibi k&ouml;t&uuml; bir davranış hakkında d&uuml;ş&uuml;n&uuml;p aklınızı kullanmaz mısınız?</p>\n\n<p>\n	Ger&ccedil;i &ouml;nceki ayetlerin siyakından (s&ouml;z&uuml;n gelişinden) dolayı hitap İsrail Oğullarınadır, ancak ş&uuml;phesiz ayetin mefhumu daha geniştir. Şeriat koyucu indinde bu davranışın k&ouml;t&uuml; olduğuna işaret etmektedir. Dolayısıyla kim bu şekilde davranırsa İlah&icirc; nefreti kazanacaktır. &Ouml;zellikle &acirc;limler ve davet&ccedil;iler buna dikkat etmelidirler.</p>\n\n<p>\n	Eylemsiz s&ouml;ylemi şiddetle kınayan bu iki ayete il&acirc;ve olarak, haram ve nefret edilen bir davranış olduğunu s&ouml;yleyen başka ayetler de vardır. Dolayısıyla bu ayetlerin umumiyeti, bu t&uuml;r davranışları da kapsamaktadır. Aşağıda bu ayetlerden bazılarına değineceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Nifak ve M&uuml;nafıklarla İlgili Ayetler</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n&rsquo;a g&ouml;re nifak, imanın g&ouml;sterilmesi ve k&uuml;fr&uuml;n gizlenmesidir.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> Yani dil ile imanı ikrar etmek ve dilin ikrar ettiğine kalben iman etmemektir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a> Kur&rsquo;&acirc;n-ı Kerim m&uuml;nafığı vasfederken ş&ouml;yle buyurmaktadır:</p>\n\n<h6 dir=\"RTL\">\n	وَمِنَ النَّاسِ مَنْ يَقُولُ اٰمَنَّا بِاللّٰهِ وَبِالْيَوْمِ الْاٰخِرِ وَمَا هُمْ بِمُؤْمِنٖينَ</h6>\n\n<p>\n	&ldquo;İnsanlardan bazıları da vardır ki, inanmadıkları h&acirc;lde &lsquo;Allah&rsquo;a ve ahiret g&uuml;n&uuml;ne inandık&rsquo; derler.&rdquo;<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Bu ayetlerin devamında onların &ouml;zelliklerine ve kalplerinin hasta oluşuna vurgu yaparken, davranışlarını ş&ouml;yle a&ccedil;ıklamaktadır:</p>\n\n<h6 dir=\"RTL\">\n	وَاِذَا لَقُوا الَّذٖينَ اٰمَنُوا قَالُوا اٰمَنَّا وَاِذَا خَلَوْا اِلٰى شَيَاطٖينِهِمْ قَالُوا اِنَّا مَعَكُمْ اِنَّمَا نَحْنُ مُسْتَهْزِؤُنَ</h6>\n\n<p>\n	&ldquo;(Bu m&uuml;nafıklar) m&uuml;minlerle karşılaştıkları vakit &lsquo;(Biz de) iman ettik&rsquo; derler. (Kendilerini saptıran) şeytanları ile baş başa kaldıklarında ise &lsquo;Biz sizinle beraberiz, biz onlarla (m&uuml;minlerle) sadece alay ediyoruz&rsquo; derler.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	Yukarıdaki ayetten anlaşılacağı &uuml;zere, m&uuml;nafık&ccedil;a davranış zahirde ve batında iki farklı şekilde davranmaktır; batında inanmadığı şeyi zahirde inanıyormuş gibi yapmaktır. B&ouml;yle bir davranış şekli Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bir&ccedil;ok ayetinde yerilmiş ve yapana azap vaat edilmiştir. Bunun i&ccedil;in iki &ouml;rnek zikrediyoruz.</p>\n\n<h6 dir=\"RTL\">\n	بَشِّرِ الْمُنَافِقٖينَ بِاَنَّ لَهُمْ عَذَابًا اَلٖيمًا</h6>\n\n<p>\n	&ldquo;M&uuml;nafıklara, kendileri i&ccedil;in acı bir azap olduğunu m&uuml;jdele!&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<h6 dir=\"RTL\">\n	اِنَّ الْمُنَافِقٖينَ فِى الدَّرْكِ الْاَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصٖيرًا</h6>\n\n<p>\n	&ldquo;Ş&uuml;phe yok ki m&uuml;nafıklar cehennemin en alt katındadırlar. Artık onlara asla bir yardımcı bulamazsın.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Elbette s&ouml;z ve eylemin birbiriyle farklı oluşu, nifak ve ikiy&uuml;zl&uuml;l&uuml;kle aynı değildir. Zira nifakta, zahir ve batın birbiriyle uyumlu değildir, bu uyumsuzluk şeytan&icirc; bir hedef i&ccedil;in ger&ccedil;ekleşmektedir ve g&ouml;r&uuml;n&uuml;şte şahsın s&ouml;zleri ve eylemleri birbiriyle uyumlu olabilir. &Ouml;rnek olarak, bir şahıs verdiği s&ouml;z&uuml; tutabilir veya Hz. Muhammed&rsquo;in (s.a.a.) peygamberliğine şahadet etmek gibi s&ouml;ylediği bir şey ger&ccedil;ekle uyuşabilir ancak benliğinde s&ouml;ylediğine iman etmeyebilir. Zira Hz. Muhammed&rsquo;in (s.a.a.) peygamberliği haktır ve buna şahadet ger&ccedil;ek ile uyuşmaktadır. Ancak şahadet eden şahıs kalben buna inanmamaktadır. Allame Tabataba&icirc;&rsquo;nin tabiriyle &ldquo;Haber doğruluğu vardır ancak haberci doğruluğu yoktur.&rdquo;<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> H&acirc;lbuki s&ouml;z ve eylemin birbirinden farklı oluşunda; &ouml;zellikle ebeveyn ve eğittmenlerin davranışlarında g&ouml;r&uuml;len farklılıkta, şahsın şeytan&icirc; bir amacı yoktur ve kasıtlı olarak bu farklılığı yaratmamaktadır. D&uuml;şt&uuml;ğ&uuml; bu tezat, ya ihmalk&acirc;rlıktan ya unutkanlıktan, ya g&uuml;c&uuml;n&uuml;n yetmediğinden veya irade zayıflığındandır. Her h&acirc;l&uuml;k&acirc;rda iki şekilde de sadakatsizlik g&ouml;r&uuml;lmektedir. Bundan dolayı s&ouml;z ve eylemin birbiriyle farklı oluşu ile nifak ve ikiy&uuml;zl&uuml;l&uuml;k aynı kategoride değerlendirilmektedir. Dolayısıyla nifak ve m&uuml;nafıklığı yeren ayetler, s&ouml;z ve eylemi birbirinden farklı olanlara da şamil olmaktadır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Ahdini Bozma ve Ahde Vefasızlıkla İlgili Ayetler</strong></p>\n\n<p>\n	Ahde vefa, İsl&acirc;m&rsquo;da &uuml;zerinde &ouml;nemle durulmuş konulardan birisidir ve bu konuyla ilgili bir&ccedil;ok ayet ve hadis mevcuttur.</p>\n\n<h6 dir=\"RTL\">\n	يَا اَيُّهَا الَّذٖينَ اٰمَنُوا اَوْفُوا بِالْعُقُودِ</h6>\n\n<p>\n	&ldquo;Ey iman edenler! Akitleri yerine getiriniz.&rdquo;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a></p>\n\n<h6>\n	<span dir=\"RTL\">وَاَوْفُوا بِالْعَهْدِ اِنَّ الْعَهْدَ كَانَ مَسْؤُلًا</span></h6>\n\n<p>\n	&ldquo;Verdiğiniz s&ouml;z&uuml; de yerine getirin. &Ccedil;&uuml;nk&uuml; verilen s&ouml;z, sorumluluğu gerektirir.&rdquo;<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Diğer ayetlerde de ahde vefa etmeye vurguyla birlikte m&uuml;minleri yaptıkları anlaşmaları bozmaktan sakındırmakta ve aksi h&acirc;lde uhrevi azap ve k&ouml;t&uuml; akıbete du&ccedil;ar olunacağından bahsetmektedir.</p>\n\n<h6 dir=\"RTL\">\n	وَاَوْفُوا بِعَهْدِ اللّٰهِ اِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْاَيْمَانَ بَعْدَ تَوْكٖيدِهَا وَقَدْ جَعَلْتُمُ اللّٰهَ عَلَيْكُمْ كَفٖيلًا اِنَّ اللّٰهَ يَعْلَمُ مَا تَفْعَلُونَ</h6>\n\n<p>\n	&ldquo;Antlaşma yaptığınız zaman, Allah&rsquo;ın ahdini yerine getirin ve Allah&rsquo;ı &uuml;zerinize şahit tutarak, pekiştirdikten sonra yeminleri bozmayın. Ş&uuml;phesiz Allah, yapacağınız şeyleri &ccedil;ok iyi bilir.&rdquo;<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<h6 dir=\"RTL\">\n	وَالَّذٖينَ يَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مٖيثَاقِهٖ وَيَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهٖ اَنْ يُوصَلَ وَيُفْسِدُونَ فِى الْاَرْضِ اُولٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ</h6>\n\n<p>\n	&ldquo;Allah&rsquo;a verdikleri s&ouml;z&uuml; kuvvetle pekiştirdikten sonra bozanlar, Allah&rsquo;ın riayet edilmesini emrettiği şeyleri (akrabalık bağlarını) terk edenler ve yery&uuml;z&uuml;nde fesat &ccedil;ıkaranlar; işte l&acirc;net onlar i&ccedil;indir. Ve k&ouml;t&uuml; yurt (cehennem) onlarındır.&rdquo;<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<h6 dir=\"RTL\">\n	اَلَّذٖينَ يَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مٖيثَاقِهٖ وَيَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهٖ اَنْ يُوصَلَ وَيُفْسِدُونَ فِى الْاَرْضِ اُولٰئِكَ هُمُ الْخَاسِرُونَ</h6>\n\n<p>\n	&ldquo;Onlar &ouml;yle (fasıklar) ki, kesin s&ouml;z verdikten sonra s&ouml;zlerinden d&ouml;nerler. Allah&rsquo;ın ziyaret edilip h&acirc;l ve hatırının sorulmasını istediği kimseleri ziyaretten vazge&ccedil;erler ve yery&uuml;z&uuml;nde fitne ve fesat &ccedil;ıkarırlar. İşte onlar ger&ccedil;ekten zarara uğrayanlardır.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Hatta bazı durumlarda, diğerlerine uyarı ve ibret olması i&ccedil;in Hz. Peygamber&rsquo;e s&ouml;zlerinden d&ouml;nenlerle savaşması emrini vermektedir.</p>\n\n<h6 dir=\"RTL\">\n	اَلَّذٖينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فٖى كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ فَاِمَّا تَثْقَفَنَّهُمْ فِى الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ</h6>\n\n<p>\n	&ldquo;Anlaşma yaptığın kimseler, sonucundan sakınmayarak anlaşmalarını her defasında bozarlar. Savaşta onları yakalarsan, arkalarındakilere ibret olacak şekilde, darmadağın et.&rdquo;<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Yukarıda ahde vefasızlığı yeren ve karşılığında azap olunacağını bildiren ayetler, s&ouml;z ve eylem farklılığına da şamil olmaktadır. Zira insanları daima s&ouml;z ve eylem uyumuna &ccedil;ağıran İsl&acirc;m ahl&acirc;kında ve aynı şekilde &acirc;kıyl (akıllı) insanların uygulamasında konuşmak, muhatapla anlaşmak ve s&ouml;zleşmek anlamına gelmektedir. &Ouml;zellikle başta &ouml;ğrenciler olmak &uuml;zere muhataplar, konuşandan yani eğiticilerinden ve ebeveynlerinden sadakatli olma beklentisi i&ccedil;indedirler ve onların konuşmasını aralarında bir t&uuml;r s&ouml;zleşme olarak g&ouml;rmektedirler. Onlar, konuşan kimseyi s&ouml;ylediklerinden sorumlu g&ouml;rmekte ve s&ouml;yledikleriyle uyumlu davranışlar sergilemesi beklentisi i&ccedil;indedirler. Aksi h&acirc;lde kendilerine konuşanları, yalan s&ouml;yleyen, s&ouml;z&uuml;nde durmayan ve m&uuml;nafıklar kategorisinde g&ouml;receklerdir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Yalan ve Yalancılarla İlgili Ayetler</strong></p>\n\n<p>\n	Bir&ccedil;ok ayette sadakat &ouml;v&uuml;lm&uuml;ş, sadakate teşvik edilmiş ve doğru s&ouml;zl&uuml;ler m&uuml;jdelenmiştir. Bunun karşısında ise yalan yerilmiş ve yalan s&ouml;ylemekten sakındırılmış ve yalancılara İlah&icirc; azap vaat edilmiştir.</p>\n\n<h6 dir=\"RTL\">\n	فَاجْتَنِبُوا الرِّجْسَ مِنَ الْاَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ</h6>\n\n<p>\n	&ldquo;&hellip;O h&acirc;lde, pislikten, putlardan sakının; batıl (yalan) s&ouml;zden sakının.&rdquo;<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	Bu ayet-i kerimede yalana da şamil olan batıl s&ouml;zden ka&ccedil;ınılması emredilmektedir. Başka bir ayette de m&uuml;nafıkların du&ccedil;ar olacağı acı bir azaptan bahsedilmekte ve bunun sebebinin de sadakatsizlik ve yalancılık olduğu beyan edilmiştir.</p>\n\n<h6 dir=\"RTL\">\n	فٖى قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللّٰهُ مَرَضًا وَلَهُمْ عَذَابٌ اَلٖيمٌ بِمَا كَانُوا يَكْذِبُونَ</h6>\n\n<p>\n	&ldquo;S&ouml;ylemekte oldukları yalanlar sebebiyle de onlar i&ccedil;in elim bir azap vardır.&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Diğer bir ayette de ahde vefasızlığın ve yalancılığın m&uuml;nafıklığın sebebi olduğu beyan edilmiştir. Yani insan ilk &ouml;nce yalana y&ouml;nelir ve verdiği s&ouml;zleri yerine getirmez ve sonunda da Allah nifak ruhunu kıyamete kadar onun ayrılmaz par&ccedil;ası olarak ona verir.</p>\n\n<h6 dir=\"RTL\">\n	فَاَعْقَبَهُمْ نِفَاقًا فٖى قُلُوبِهِمْ اِلٰى يَوْمِ يَلْقَوْنَهُ بِمَا اَخْلَفُوا اللّٰهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ</h6>\n\n<p>\n	&ldquo;Nihayet, Allah&rsquo;a verdikleri s&ouml;zden d&ouml;nd&uuml;klerinden ve yalan s&ouml;ylediklerinden dolayı Allah, kendisiyle karşılaşacakları g&uuml;ne kadar onların kalbine nifak soktu.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Son olarak, yalan, insanın Allah&rsquo;ın hidayetinden mahrum kalmasına sebep olmaktadır.</p>\n\n<h6 dir=\"RTL\">\n	اِنَّ اللّٰهَ لَا يَهْدٖى مَنْ هُوَ كَاذِبٌ كَفَّارٌ</h6>\n\n<p>\n	&ldquo;Ş&uuml;phesiz Allah, yalancı ve ink&acirc;rcı kimseyi doğru yola iletmez.&rdquo;<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Yukarıdaki ayetler kanun koyucunun indinde yalanın k&ouml;t&uuml; olduğuna delalet etmekte ve O&rsquo;nun m&uuml;minler i&ccedil;in yalanı yasakladığını g&ouml;stermektedir. Şimdi şu soru akla gelmektedir: Yalan nedir ve s&ouml;z ve eylem farklılığına da şamil olmakta mıdır?</p>\n\n<p>\n	Bu sorunun cevabı şudur: Ger&ccedil;ekle uyuşmayan t&uuml;m s&ouml;zlere yalan denir. Yani yalan ger&ccedil;eğin tersini s&ouml;ylemektir.<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> Emir&uuml;lm&uuml;minin Ali (a.s.) yalanı tanımlarken ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Yalan, mantığın İlah&icirc; (asli) durumunun yok olmasıdır.&rdquo;<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Haber ve kendinden haber verilenin (haber ve muhbiru anh&rsquo;ın) arasındaki asl&icirc; nispet, birbirleriyle &ouml;rt&uuml;ş&uuml;yor olmasıdır. Bu &ouml;rt&uuml;şmeye sıdk ve doğruluk denir. Eğer insan mantığı bu nispetten şaşar da ger&ccedil;ekleşen olay ve olayın haberi arasında &ouml;rt&uuml;şme olmazsa, yalan ortaya &ccedil;ıkar. Yalanın kısımları olabilir. Bazen yalan s&ouml;zl&uuml;d&uuml;r; ferdin ger&ccedil;ekleşen olayın aksini haber vermesi gibi, yalan bazen niyet ve iradeyledir; niyetinde ve hedefinde ihl&acirc;s olmaması gibi, bazen de yalan eylemlerledir; s&ouml;z&uuml;n&uuml;n eylemiyle &ouml;t&uuml;şmemesi gibi veya dış g&ouml;r&uuml;n&uuml;ş bir şeye delalet ederken batın&rsquo;ın (i&ccedil; &acirc;lemin) ondan yoksun olması gibi.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a> Her h&acirc;l&uuml;k&acirc;rda, s&ouml;z ve eylemin farklı olması bir t&uuml;r yalandır ve zikredilen ayetler bu t&uuml;r&uuml; de yasaklamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Fısk ve Fasıklarla İlgili Ayetler</strong></p>\n\n<p>\n	Fısk ve fasıkları yeren ayetler de eylemsiz s&ouml;yleme şamil olmaktadır.</p>\n\n<p>\n	Fısk l&uuml;gatte, kabuktan &ccedil;ıkmaktır. &Ouml;rnek olarak, &ldquo;Feseka&rsquo;r-rutb&rdquo; c&uuml;mlesi, &ldquo;hurma kabuğundan &ccedil;ıktı&rdquo; demektir. Din&icirc; terminolojide ise Allah&rsquo;ın itaatinden &ccedil;ıkmak anlamına gelmektedir.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a> Yani k&uuml;&ccedil;&uuml;k bir g&uuml;nah işleyen insanı da kapsamaktadır. Başka bir tabirle, Allah&rsquo;a her t&uuml;rl&uuml; itaatsizlik eden herkes fasıktır. Elbette g&uuml;nahın şiddetine veya zaafına veya k&uuml;&ccedil;&uuml;kl&uuml;ğ&uuml;ne veya b&uuml;y&uuml;kl&uuml;ğ&uuml;ne g&ouml;re fıskın da dereceleri vardır. O h&acirc;lde yalan s&ouml;ylemek<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a>, nifak<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a>, ahde vefa etmemek<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> vs. fıskın mısdaklarından sayılmakta ve eylemsiz s&ouml;ylem de bu &ccedil;er&ccedil;evenin i&ccedil;inde yer almaktadır.</p>\n\n<p>\n	Izutsu, Mefahim-i Ah&shy;l&acirc;k&icirc; ve Din&icirc; der Kur&rsquo;&acirc;n-ı Mecid adlı eserinde bu konuda ş&ouml;yle demektedir: &ldquo;Konuşmak ama amel etmemek ve s&ouml;zle ihlası dillendirmek, ama eylemde onun tersini yapmak temeli, &ouml;yle geliyor ki Kur&rsquo;&acirc;n ayetlerinde &ouml;nemli bir role sahiptir ve fasık bir insanın diğerlerinden ayrımında ciddi bir belirleyici &ouml;zelliktir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Bundan dolayı, fısk ve fasıkları tanımlayan bir&ccedil;ok ayet, genel olarak t&uuml;m m&uuml;minleri &ccedil;ok geniş olan fısk dairesine d&acirc;hil olmaktan men etmektedir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3- Eylemsiz S&ouml;yleme Hadislerin Bakış A&ccedil;ısı</strong></p>\n\n<p>\n	Masumlardan nakledilen hadislerde, başta din&icirc; ilimler olmak &uuml;zere ilim ve bilimin &ouml;ğrenilmesi tavsiye edilmiş ve bazı durumlarda da vacib-i kifay&icirc; ve şer&rsquo;&icirc; sorumluluk olduğu beyan edilmiştir. Bununla birlikte, insanların ıslahı, hidayeti, onlara iyiliği emretme ve onları k&ouml;t&uuml;l&uuml;kten sakındırma &acirc;limlerin g&ouml;revi olarak beyan edilmiş ve buna ciddiyetle vurgu yapılmıştır. Bunun karşısında ise amelsiz &acirc;lim ve eylemsiz s&ouml;ylemle insanlara tebliğ etmek şiddetle yerilmiş ve bunu yapanların azaba uğrayacağı beyan edilmiştir. İmam C&acirc;fer S&acirc;dık&rsquo;tan (a.s.) nakledilen hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;İnsanlar arasında kıyamette en şiddetli azaba du&ccedil;ar olanlar, insanlara iyi olanı anlatıp kendileri tersini yapanlardır.&rdquo;<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Başka bir hadiste de amelsiz &acirc;limlerin insanların en k&ouml;t&uuml;s&uuml; olduğu beyan edilmektedir. Hz. İsa (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;İnsanların en k&ouml;t&uuml;s&uuml; halk arasında ilmi ile meşhur olup, ameli me&ccedil;hul olandır.&rdquo;<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Diğer bir hadiste de insanlara iyi şeyleri yapmalarını s&ouml;yleyip kendisi yapmayan veya insanları k&ouml;t&uuml; olandan sakındırıp kendisi sakınmayan kimseye İmam Ali (a.s.) l&acirc;net etmektedir.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a> Bu t&uuml;r insanların kıyamette nasıl bir azaba uğrayacakları Hz. Peygamber&rsquo;in m&uuml;barek dilinden ş&ouml;yle d&ouml;k&uuml;lmektedir:</p>\n\n<p>\n	&ldquo;Miraca &ccedil;ıktığım gece dudakları ateşten makasla kesilen ve sonra ateşe atılan bir grup g&ouml;rd&uuml;m. &ldquo;Ey Cebrail! Bunlar kimdir&rdquo; diye sordum. &ldquo;Senin &uuml;mmetinin nasihat edicileridirler. İnsanları iyiliğe &ccedil;ağırıp kendilerini unutanlardır. Kur&rsquo;&acirc;n okudukları halde hi&ccedil; d&uuml;ş&uuml;nmezler mi&rdquo; dedi.&rdquo;<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a></p>\n\n<p>\n	Bu şahıslar i&ccedil;in &uuml;z&uuml;nt&uuml; ve pişmanlığın ardından gelen en acılı azap, kıyamet g&uuml;n&uuml;nde kendileri sayesinde cennetin &acirc;li (y&uuml;ce) makamlarına yerleşenleri g&ouml;rmeleridir. Kendileri de cehennemin en dibinde azaptadırlar. Cennetlikler &ldquo;Sizin cehenneme d&uuml;şmenize sebep nedir? H&acirc;lbuki biz sizin eğitim ve &ouml;ğretiminizin bereketiyle cennete girdik.&rdquo; dediklerinde onların cevabı da &ldquo;Biz size iyiliği emrederken kendimiz o iyilikleri yapmazdık.&rdquo; olacaktır.<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a></p>\n\n<p>\n	Eylemsiz s&ouml;ylem hakkında &ccedil;ok fazla hadis nakledilmiştir. Yalan, nifak, ahde vefasızlık, emanete ihanet ve amelsiz &acirc;limler ve nasihat&ccedil;iler hakkında nakledilen t&uuml;m hadisler, şeriatın bu davranıştan nefret ettiğine işaret etmektedir. Dolayısıyla m&uuml;minlerin ve &ouml;zellikle ebeveynlerin, eğiticilerin, h&uuml;k&uuml;mdarların, &ouml;nderlerin ve topluma &ouml;rnek teşkil eden insanların davranışları arasından &ccedil;ıkarılması gerekmektedir. Zira bu sayılan grubun insan &uuml;zerindeki etkileri &ccedil;ok a&ccedil;ıktır ve bunların davranışları toplumun b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml;n ya hidayetine veya yollarını kaybetmelerine sebep olacaktır. İmam Ali&rsquo;den (a.s.) nakledilen bir hadiste ş&ouml;yle ge&ccedil;mektedir:</p>\n\n<p>\n	&ldquo;&Acirc;limin ayağının kayması, bir geminin par&ccedil;alanıp i&ccedil;indekilerle batması gibidir.&rdquo;<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	İmam (a.s.) başka bir hadiste de ş&ouml;yle buyurmaktadır: &ldquo;&Acirc;limin ayağının kayması, &acirc;lemi bozar.&rdquo;<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a> &Acirc;lemin bozulması belki de &acirc;limin hatasının kalıcı olmasından ve nesiller boyu devam edip onların yoldan &ccedil;ıkmasına sebep olacağından dolayıdır.</p>\n\n<p>\n	Şimdi bu davranışın k&ouml;t&uuml; sonu&ccedil;larını inceleyeceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4- S&ouml;z ve Eylem &Ccedil;elişkisi ve Sonu&ccedil;ları</strong></p>\n\n<p>\n	Konuşmak ve hayır işlere davet etmek, konuşanın s&ouml;zlerini eylemle tasdik ettiği zaman etkili olur. Yani şahıs s&ouml;ylediği şeyi yapıyor olmalıdır, hatta s&ouml;ylemeden &ouml;nce onu uyguluyor olması gerekir. Şehit Mutahhar&icirc; bu konuda ş&ouml;yle demektedir: &ldquo;Halkın peygamberlere ve evliyalara pek fazla t&acirc;bi olduklarını, ancak filozoflara ve ilim adamlarına pek de o kadar bağlı olmadıklarını g&ouml;r&uuml;yorsunuz. Ni&ccedil;in? &Ccedil;&uuml;nk&uuml; filozoflar yalnızca konuşurlar. Yalnızca &ouml;ğretileri vardır, yalnızca teori &uuml;retirler. Odalarının bir k&ouml;şesinde oturur durmadan kitap yazar ve halka dağıtırlar. Fakat peygamberler ve evliyalar, sadece teorilere sahip değiller, amele de sahiptirler. S&ouml;yledikleri şeye ilk &ouml;nce kendileri amel ederler, hatta &ouml;nce s&ouml;yleyip sonra amel etmezler, &ouml;nce amel edip sonra başkalarına s&ouml;ylerler. Bu durumda s&ouml;ylediklerinin etkisi kat kat fazla olur (ve bu y&uuml;zden t&acirc;bileri &ccedil;oktur).<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	S&ouml;zle birlikte eylem de olmazsa, etkisi olmaz. Allah Resul&uuml; eylemsiz s&ouml;ylemi, oku olmadan ok atmaya &ccedil;alışan ok&ccedil;uya benzetmektedir:</p>\n\n<p>\n	&ldquo;Ey Ebu Zer! Amelsiz dua eden, yaysız ok atana benzer.&rdquo;<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Ok yaya yerleştirilip ipi gerilmedik&ccedil;e ok atmaya &ccedil;alışmak beyhudedir. Eylemsiz s&ouml;ylem de etkisizdir ve kalplere ulaşmaz. İmam Cafer S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Ne zaman bir &acirc;lim, ilmine amel etmezse, yağmurun d&uuml;z kayaya etki etmediği gibi s&ouml;zleri ve nasihatleri kalplere etki etmez.&rdquo;<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a></p>\n\n<p>\n	Sad&icirc;&rsquo;nin dediği gibi:</p>\n\n<p>\n	Sadece konuşsa ameli olmasa &acirc;limin<br />\n	Kimse almaz nasihat ne derse desin<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a></p>\n\n<p>\n	&ldquo;Amelsiz &acirc;limin s&ouml;z&uuml;n&uuml;n etkisi yoktur&rdquo; derken kasıt, m&uuml;spet etkisi olmadığıdır. Ama menfi etkisi olduk&ccedil;a fazladır. Şimdi bu davranışın yıkıcı etkilerine değineceğiz.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4-1 &Ouml;ğrencide Nefret Uyandırması</strong></p>\n\n<p>\n	Bu davranışın k&ouml;t&uuml; sonu&ccedil;larından biri, &ouml;ğrencinin ilme, &acirc;lime, eğiticiye ve eğitim programına karşı rağbetini azaltmasıdır. Hatta bunlara y&ouml;nelik nefret de oluşturabilir. Emir&uuml;lm&uuml;minin İmam Ali (a.s.) ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Halk &acirc;limlerin ilimlerine amel etmediğini &ccedil;ok fazla g&ouml;rd&uuml;klerinden dolayı ilim &ouml;ğrenmeye de rağbet g&ouml;stermezler.&rdquo;<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Gaz&acirc;l&icirc; Mizanu&rsquo;l-Amel adlı eserinde eğiticinin sekiz g&ouml;revinden birinin ilmine amel etmek olduğu beyan etmekte ve devamında ş&ouml;yle demektedir: &ldquo;Eğitici s&ouml;z&uuml;n&uuml;, eylemiyle yalanlamamalıdır. Yoksa insanlar gelişim talep etmekten ve gelişimden nefret ederler. Bu, davranışın g&ouml;zle hissedilmesinden dolayıdır. Zira ilim (ve s&ouml;ylem), g&ouml;z ile derk edilir ve bir&ccedil;ok g&ouml;z sahibi aklı eren kimselerdir.&rdquo;<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	İnsanlar duyduklarından ziyade g&ouml;rd&uuml;klerine dikkat ederler. Psikolojide insanın en fazla g&ouml;rerek &ouml;ğrendiği tespit edilmiştir. O h&acirc;lde ebeveynin ve eğiticilerin konuşmaktan daha &ccedil;ok amel etmeleri ve s&ouml;ylemek istedikleri şeyleri eylemleriyle g&ouml;stermeleri gerekmektedir. Gaz&acirc;l&icirc; s&ouml;z&uuml;ne bir &ouml;rnekle devam etmektedir: &ldquo;Bir doktor kendisi yiyip de insanlara &ldquo;yemeyin, &ccedil;&uuml;nk&uuml; &ouml;ld&uuml;r&uuml;c&uuml; zehri var&rdquo; dese, onu aptallıkla ve bilgisizlikle su&ccedil;layıp yediği şeyi faydalı g&ouml;r&uuml;rler. Doktor men ederek insanların onu yememesini ister, ancak yemesiyle de insanlar o yiyeceğe daha fazla y&ouml;nelirler. Muhatabın nasihat&ccedil;iyle nispeti, killi toprağın kalıpla ve g&ouml;lgenin eğri &ccedil;ubukla nispeti gibidir. Deseni olmayan bir kalıp killi toprak hamuruna nasıl desen verebilir? Eğri &ccedil;ubuğun g&ouml;lgesi nasıl d&uuml;z g&ouml;r&uuml;lebilir? Bundan dolayı şiirde ş&ouml;yle denmiştir:</p>\n\n<p>\n	Nehyetme yaptığın h&acirc;lde bir (k&ouml;t&uuml;) ahl&acirc;ktan</p>\n\n<p>\n	B&uuml;y&uuml;k ayıp sanadır eğer nehyettiğini yaparsan<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	O h&acirc;lde bu davranışın ilk sonucu, eğitim programına y&ouml;nelik nefretin oluşmasıdır. Hatta &ouml;ğrencilerin programın tersine y&ouml;nlendirmektedir. Zira s&ouml;ylediklerine imanı olmayan ve s&ouml;ylediklerini yapmayan birisi, muhataplarının yanındaki itibarını kaybeder. Kendisi s&ouml;ylediklerine değer vermediğinden dolayı, muhatapları da onun s&ouml;ylediklerine dikkat etmez ve konuşmanın sonunda s&ouml;ylenenleri unutulmaya bırakır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4-2 &Ouml;ğrencide G&uuml;vensizlik Oluşturması</strong></p>\n\n<p>\n	Eğitim ve &ouml;ğretimde en &ouml;nemli temel, eğitici ve &ouml;ğrenci arasındaki g&uuml;vendir. &Ouml;ğrencinin eğiticisine g&uuml;veni ne kadar g&uuml;&ccedil;l&uuml; olursa, eğiticinin etkisi o kadar fazla olur; &ouml;ğrendiği her şey daha sağlam ve zihnine n&uuml;fuzu daha derin olur. Zira &ouml;ğrendiklerini g&uuml;vendiği bir kaynaktan almaktadır ve onları kabul etmede herhangi bir endişesi yoktur. Ancak bu g&uuml;ven zayıflarsa, temelleri de, eğiticinin etkisi de zayıflar ve &ouml;ğrencinin &ouml;ğrenmeye ve &ouml;ğretim programına yaklaşımı gevşek olur.</p>\n\n<p>\n	Bu g&uuml;vene darbe vuran ve temellerini sarsan, eğiticinin s&ouml;z ve eylemlerinin birbiriyle &ccedil;elişkisidir. Eğiticinin s&ouml;zleriyle eylemlerinin arasındaki farklılıkları g&ouml;rmek &ouml;ğrenciyi şaşkınlığa d&uuml;ş&uuml;r&uuml;r ve kendine şu soruyu sormasına neden olur: &ldquo;Eğiticinin s&ouml;zleri mi yoksa davranışları mı doğru? Eğer s&ouml;zleri doğruysa neden farklı davranıyor? Eğer davranışları doğruysa neden farklı konuşuyor?&rdquo; b&ouml;ylelikle eğiticisine duyduğu g&uuml;ven yok olur. Bu g&uuml;vensizlik yavaş yavaş başka işlere de sirayet ederek &ouml;ğrenciyi &ccedil;eşitli bilişselliğe ve eylemselliğe karşı ş&uuml;pheci yaklaşmaya sevk eder. Bu tehlikeli davranış, &ouml;ğrencinin eğiticisinin devamlı s&ouml;z ve eylem farklılığına şahit olduğunda ve onların yalancılıklarını g&ouml;rd&uuml;ğ&uuml;nde daha da pekişir. Emir&uuml;lm&uuml;minin Ali (a.s.) bu konuda ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;Her kim yalancılıkla tanınırsa, halkın ona olan g&uuml;veni azalır.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	B&ouml;yle bir şahıs, yalancı &ccedil;oban gibi doğru bile s&ouml;ylese, insanların inanmasını sağlayamaz.</p>\n\n<p>\n	&ldquo;Her kim yalancılıkla tanınırsa, doğru s&ouml;z&uuml; bile kabul edilmez.&rdquo;<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	&ldquo;&Ccedil;ok yalan s&ouml;yleyen, doğrulanmaz.&rdquo;<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	İmam (a.s.) başka bir hadisinde yalancı ile &ouml;l&uuml;y&uuml; bir tutmaktadır. Zira canlı insanın &ouml;l&uuml;ye olan &uuml;st&uuml;nl&uuml;ğ&uuml; onun g&uuml;venirliliğindedir. Canlı insandan bir şey istendiğinde yerine getirir veya ona bir sorumluluk verilebilir. &Ouml;l&uuml; ise canlının aksine bunları yapamaz. Yani bir kimseye g&uuml;venip de sorumluluk veremiyorsan g&ouml;r&uuml;n&uuml;şte canlı olsa ve nefes alsa da &ouml;l&uuml;d&uuml;r. Yalancı bir kimse aynen bu durumdadır.</p>\n\n<p>\n	&ldquo;&Ccedil;ok yalan s&ouml;yleyen ve meyyit aynıdırlar. Canlının meyyite &uuml;st&uuml;nl&uuml;ğ&uuml; doğru s&ouml;ylemededir. O h&acirc;lde s&ouml;z&uuml;ne g&uuml;venilmeyenin hayatı ge&ccedil;ersizdir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda bu g&uuml;vensizlik &ouml;ğrencinin hayatının değişik boyutlarına da bulaşacak, diğer insanlarla ilişkilerini etkileyecek ve inancı ve &ouml;ğrendikleri sarsıntıya uğrayacaktır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	<strong>4-3 Riya ve Nifakı &Ouml;ğretmek</strong></p>\n\n<p>\n	Eğiticinin s&ouml;ylem ve eylem farklılığının sonu&ccedil;larından birisi de &ouml;ğrenciye riya ve nifakı &ouml;ğretmektir. &Ouml;ğrenci bu davranışa şahit olduğunda riya ve nifaka izin verildiğini sanmaktadır. B&ouml;ylelikle hedefe ulaşabilmek i&ccedil;in zahirde bir şekilde, batında farklı bir şekilde davranılabileceği veya konuşma esnasında istediğini s&ouml;yleyebileceği ve s&ouml;zler verebileceği, ancak iş uygulamaya geldiğinde konuşma ve s&ouml;zlere uyulmayabileceği yargısına varır. Eğitici, bu yargıyı ona s&ouml;ylememektedir. &Ouml;ğrenci bu yargıya kendisi varmaktadır. Zira o eğiticiye &ouml;rnek alabileceği birisi g&ouml;z&uuml;yle bakmakta ve eğitici ona s&ouml;ylemeden o eğiticinin s&ouml;ylem ve eylemlerinden &ouml;rnekler almaktadır.</p>\n\n<p>\n	Nehlav&icirc; Usulu&rsquo;l-Terbiyeti&rsquo;l-İsl&acirc;miyye ve Esalibuha adlı eserinde eğiticinin &ouml;zelliklerinden birisinin sadakat olduğunu beyan etmekte, ilmiyle amelinin birbiriyle uyumluluğunun da bunun işareti olduğunu s&ouml;ylemekte ve ancak bu şekilde eğitilenin onun s&ouml;ylem ve eylemlerine tabi olacaklarına değinmektedir. Sonra ş&ouml;yle demektedir: &ldquo;Eğer eğiticinin s&ouml;ylem ve eylemi birbiriyle uyuşmazsa, eğitilenler onun s&ouml;zlerinde ciddi olmadığı ya da s&ouml;ylediklerine g&uuml;venmeme yargısına varırlar.&rdquo; Sadakatsizlik hakkında da şunları s&ouml;ylemektedir: &ldquo;Eğiticinin sadakatsiz olması, &ouml;ğrenciye bazen riyayı &ouml;ğretir. Hem de eğitici istemediği h&acirc;lde bu, ger&ccedil;ekleşir. Zira &ouml;zellikle yeni başlayanlar olmak &uuml;zere eğitilenler, eğitimcinin s&ouml;zlerinden etkilendikleri gibi davranışlarından da etkilenirler. O h&acirc;lde eğitimci, s&ouml;yledikleriyle ve yaptıklarıyla eğitilenlere &ouml;rnek teşkil etmektedir. O sadakatsizliğiyle, eğittiği &ccedil;ocuklara k&ouml;t&uuml;l&uuml;k yapmış ve onların ahl&acirc;k&icirc; arınmalarını sağlayacakken bataklığa s&uuml;r&uuml;klemiştir.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p style=\"margin-left:14.15pt;\">\n	&nbsp;</p>\n\n<p style=\"margin-left:14.15pt;\">\n	<strong>4-4 Saygınlığı Kaybetmek</strong></p>\n\n<p>\n	Şimdiye kadar beyan edilen sonu&ccedil;lar &ouml;ğrencilere y&ouml;nelik sonu&ccedil;lardı. Saygınlığı kaybetmek gibi daha başka sonu&ccedil;lar da vardır ki bunlar, eğiticiye y&ouml;nelik sonu&ccedil;lardır. İmam Cafer S&acirc;dık (a.s.), Hz. İsa&rsquo;nın (a.s.) ağzından ş&ouml;yle nakletmektedir: &ldquo;Yalanı &ccedil;oğalan kimsenin saygınlığı yok olur.&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a> &Ccedil;ok az kimse onun s&ouml;z&uuml;ne değer verir ve onunla arkadaş olur. Hadislerde de b&ouml;yle kimselerle arkadaşlık edilmesi yasaklanmıştır.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>4-5 G&uuml;naha Cesaret Etmek</strong></p>\n\n<p>\n	Genelde ferdin kendisiyle ilgili olan sonu&ccedil;lardan birisi de daha &ccedil;ok ve daha b&uuml;y&uuml;k yalanlara (dolayısıyla g&uuml;naha) cesaret etmesidir. İmam Muhammed B&acirc;kır (a.s.) ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;İmam Ali Seccad (a.s.) oğullarına daima ş&ouml;yle derdi: Yalanın k&uuml;&ccedil;&uuml;ğ&uuml;nden de b&uuml;y&uuml;ğ&uuml;nden de, ciddisinden de şakasından da sakının. Zira insan k&uuml;&ccedil;&uuml;k (bir iş i&ccedil;in) yalan s&ouml;ylediğinde, b&uuml;y&uuml;ğ&uuml;ne de cesaret eder&hellip;&rdquo;<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	Şaka bile olsa k&uuml;&ccedil;&uuml;k bir yalan s&ouml;ylemekle, sonraki yalana ortam hazırlanır ve nefis daha &ccedil;ok ve daha b&uuml;y&uuml;k yalanları s&ouml;yleyebilme g&uuml;c&uuml;n&uuml; kendisinde bulur. Tekrarı h&acirc;linde, bu h&acirc;let nefse n&uuml;fuz ederek alışkanlık ve şahsın bir &ouml;zelliği olarak ortaya &ccedil;ıkar.</p>\n\n<p>\n	&Ouml;ğrencide nefret oluşması, ger&ccedil;ek imanı tatmaktan mahrum kalma ve benzeri şeyler de hadislerde yalan ve bu davranış şeklinin ortaya &ccedil;ıkaracağı sonu&ccedil;lar olarak beyan edilmiştir.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>5- Eğitimde Yalanı Kullanmak</strong></p>\n\n<p>\n	Eğiticinin s&ouml;ylem ve eyleminin farklılığı konusunu tamamlamak i&ccedil;in &ldquo;Acaba eğitimde yalan bir y&ouml;ntem olarak kullanılabilir mi kullanılamaz mı?&rdquo; sorusuna cevap vermeliyiz. Bu soruya cevap vermek, yalanın b&uuml;y&uuml;k g&uuml;nahlardan olmasından dolayı &ouml;nemlidir. Zira yalan, b&uuml;t&uuml;n k&ouml;t&uuml;l&uuml;klerin kilidi olarak vasıflandırılmış ve bir&ccedil;ok ayet ve hadiste şiddetle yasaklanmıştır.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> Diğer taraftan yalanın toplum geleneklerine yayılması, hatta eğiticiler ve insanlara &ouml;rnek kimseler arasında yayılması konunun &ouml;nemini artırmaktadır. Zira bu soru, beraberinde başka soruları da zihinlere getirmektedir: &ldquo;Hedefe ulaşmak i&ccedil;in haram olan bir şeyden istifade edilebilir mi? Eğitim gibi mukaddes bir binanın temeli yalan gibi b&uuml;y&uuml;k bir haramla atılabilir mi?</p>\n\n<p>\n	A&ccedil;ıklanması gereken birinci nokta, yalanın anlamı hakkındadır. Neye yalan denir? Bu konuda &ccedil;eşitli g&ouml;r&uuml;şler bildirilmiştir.</p>\n\n<p>\n	-Bazen ger&ccedil;eğin tersi olarak tanımlanmıştır; bu durumda konuşan kimse, olayın doğruluğu veya yanlışlığı hakkında ş&uuml;pheye d&uuml;şerek veya gaflet ederek ger&ccedil;ekle &ouml;rt&uuml;şmeyen bir şey s&ouml;ylese, yalan s&ouml;ylemiş sayılacaktır.</p>\n\n<p>\n	-Bazen ger&ccedil;eğe ters olmasıyla birlikte inanca ters olması gerektiği de s&ouml;ylenmiştir; bu durumda da konuşan kimse ger&ccedil;ekle &ouml;rt&uuml;şmediğini bilerek ve ona inanmayarak bilin&ccedil;li olarak bir şey s&ouml;ylese yalan sayılacaktır.</p>\n\n<p>\n	-Bazen de ger&ccedil;ekle &ouml;rt&uuml;şen bir şeyin inanmadan s&ouml;ylenmesine de yalan denmiştir; Hz. Muhammed&rsquo;in (s.a.a.) peygamberliğine şahadet eden m&uuml;nafıklar gibi ki Kur&rsquo;&acirc;n-ı Kerim onları yalancı olarak nitelemektedir.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a> Zira onların şahadetinin i&ccedil;eriği Hz. Muhammed&rsquo;in (s.a.a.) peygamberliğiydi ve dolayısıyla şahadetleri doğruydu. Ancak Hz. Muhammed&rsquo;in (s.a.a.) peygamberliğine inanmıyorlardı.</p>\n\n<p>\n	Birinci tanım yalanın l&uuml;gat tanımı ile uyuşmaktadır. Ancak &ouml;rf terminolojisinde ikinci ve &uuml;&ccedil;&uuml;nc&uuml; tanımlar da yalan sayılmaktadırlar. &Uuml;&ccedil;&uuml;nc&uuml; tanıma her ne kadar nifak dense de belirttiğimiz gibi o da halk arasında yalan sayılmaktadır.</p>\n\n<p>\n	A&ccedil;ıklanması gereken ikinci nokta, yalanın şeriat a&ccedil;ısından haram ve yasak sayılmasında ş&uuml;phe olmadığı ve bir&ccedil;ok ayet ve hadisin yalanın yasak olduğuna delalet etmesidir. Hatta bazı hadisler yalanı b&uuml;y&uuml;k g&uuml;nahlar arasında saymışlardır.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a> Bu konu fıkh&icirc; ve ahl&acirc;k&icirc; kitaplarda geniş bir şekilde ele alınmıştır. Bundan dolayı tekrar etmeyeceğiz ve değerli okuyucuları ilgili kitaplara y&ouml;nlendiriyoruz.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a></p>\n\n<p>\n	A&ccedil;ıklanması gereken &uuml;&ccedil;&uuml;nc&uuml; nokta, yalanın şer&rsquo;&icirc; yasağının bazı durumlarda kaldırılmasıdır. Şer&rsquo;&icirc; delillerden dolayı insan bazen yalan s&ouml;yleyebilir ve hatta bazı durumlarda yalan s&ouml;ylenmesi de vaciptir.</p>\n\n<p>\n	Bu durumlardan birisi zaruret h&acirc;lidir. İnsan ne zaman kendisinin ya da başka birisinin canını veya malını tehlikede g&ouml;rse ve bu tehlikeden kurtuluşun yalan s&ouml;ylemek olduğunu bilse, bu durumda yalan s&ouml;ylemek caiz olmakla kalmaz hatta vacip bile olur ve yalan s&ouml;ylememek ceza almaya neden olur. Kitap, s&uuml;nnet, icma ve akıl bu yalana izin verildiğine işaret etmektedir.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> Hatta b&ouml;yle bir durumda insan doğru s&ouml;ylese, Allah katında yalancı sayılmaktadır. İmam Ali Rıza&rsquo;dan (a.s.) ş&ouml;yle nakledilmektedir:</p>\n\n<p>\n	&ldquo;Birisi kardeşi hakkında doğru olan bir şey s&ouml;ylese ve bundan dolayı o kardeşine bir sıkıntı ulaşsa, Allah indinde yalancı sayılır&hellip;&rdquo;<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a></p>\n\n<p>\n	Yalana izin verilen ikinci durum, s&ouml;yleyenin amacının ıslah olmasıdır. &Ouml;rnek: Kavgalı olan iki tarafın arasını d&uuml;zeltmek ve dostluk oluşturmak i&ccedil;in her iki tarafın kalplerini yumuşatmak gerekir. Bu durumda her iki tarafa bir diğerinin olumlu bir şey dediğini s&ouml;yleyerek yalan konuşulabilir. İmam Cafer S&acirc;dık (a.s.) ş&ouml;yle buyurmaktadır: &ldquo;Islah eden (arayı d&uuml;zeltmek i&ccedil;in yalan s&ouml;ylemişse) yalancı değildir.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a> İmam (a.s.) başka bir hadisinde s&ouml;z&uuml; &uuml;&ccedil; kısma ayırmaktadır: &ldquo;S&ouml;z ya doğrudur, ya yalandır ya da insanların arasını d&uuml;zeltmektir.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Bu iki hadisten l&uuml;gatte ve şeriatta yalan ve doğru tanımında fark vardır. L&uuml;gatte ger&ccedil;ekle uyuşup uyuşmadığı &ouml;l&ccedil;&uuml;d&uuml;r. H&acirc;lbuki şeriatta s&ouml;yleyenin niyeti ve amacı da dikkate alınmaktadır. Eğer ama&ccedil; ıslah etmek ve dikkate değer zararı bertaraf etmekse, ger&ccedil;ekle uyuşmasa bile yalan değildir. Ancak b&ouml;yle bir ama&ccedil; olmazsa, yalandır ve şer&rsquo;&icirc; olarak haramdır. Bu durumlara il&acirc;ve olarak hadislerde, d&uuml;şmanla savaşırken de veya eşi razı ve mutlu etmek i&ccedil;in de yalan s&ouml;ylemeye izin verildiği beyan edilmiştir.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a></p>\n\n<p>\n	A&ccedil;ıklanması gereken d&ouml;rd&uuml;nc&uuml; nokta, tevriye hakkındadır. Tevriye l&uuml;gatte saklamak ve &ouml;rtmek anlamındadır. Terminolojide ise yalandan kinaye yapmak veya onu saklamaktır; konuşanın bir olayı, biri ger&ccedil;eği diğeri aksini yansıtan iki anlama gelebilecek kelimeyle anlatmasıdır. &Ouml;rnek, konuşan kimse kelimeyi ger&ccedil;ek anlamını kastederek s&ouml;ylemekte, ancak muhatabı aynı kelimeyi aksini d&uuml;ş&uuml;nerek anlamaktadır. Bir kimse birisinin kapısını &ccedil;almaktadır. Ev sahibi oğluna &ldquo;babam burada değil de&rdquo; der. Oğul &ldquo;babam burada değil&rdquo; derken &ldquo;burada&rdquo; kelimesi ile kastı t&uuml;m ev değil, sadece o an bulunduğu yerdir. Ancak kapıyı &ccedil;alan şahıs &ldquo;burada&rdquo; kelimesinden &ldquo;evde&rdquo; anlamını &ccedil;ıkarır ve aradığının evde olmadığı h&uuml;km&uuml;ne vararak geri d&ouml;ner.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a> Yani a&ccedil;ık&ccedil;a yalan s&ouml;ylemek yerine iki anlama gelen kelime kullanmaktadır. Tevriye, &ouml;zel şartlar &ccedil;er&ccedil;evesinde yalandan kurtulmak i&ccedil;in kullanılabilecek caiz bir y&ouml;ntemdir. Tevriye yapabilme imk&acirc;nı olduğu s&uuml;rece, yalana tercih edilir ve insanın yalanın izin verdiği durumlarda dahi a&ccedil;ık&ccedil;a yalan s&ouml;ylememesi daha iyidir. Eğer ayet ve hadislerde ger&ccedil;eğin aksine bir durum s&ouml;z konusu olursa, bunu ya takiyeye veya tevriyeye ile a&ccedil;ıklarız. &ldquo;İbrahim: &ldquo;Belki onu şu b&uuml;y&uuml;kleri yapmıştır, konuşabiliyorlarsa onlara sorun&rdquo; dedi&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> ve &ldquo;Yusuf onların y&uuml;klerini y&uuml;kletirken, bir su kabını kardeşinin y&uuml;k&uuml;ne koydurdu. Sonra bir m&uuml;nadi ş&ouml;yle bağırdı: Ey kervancılar, siz hırsızsınız!&rdquo;<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a> ayetleri hakkında hadislerde bu t&uuml;r tefsirler yapılmıştır.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	A&ccedil;ıklanması gereken beşinci nokta, bir şeyin şer&rsquo;&icirc; izninin olması ile eğitim ve &ouml;ğretimde y&ouml;ntem olarak kullanılması arasında gerekliliğin olmamasıdır. Yani şeriatın izin verdiği her şeyin eğitim ve &ouml;ğretim alanında kullanılması zaruri değildir. Belki de bu alanda kullanılması durumunda bizi durduracak olan bir takım engelleri vardır.</p>\n\n<p>\n	Değinilen noktalara tevecc&uuml;hle, eğitim ve &ouml;ğretim alanında yalanın kullanılmasına hem izin vardır, hem de yoktur. Yani bazı gerekli durumlarda kullanılması caizdir. &Ouml;rnek olarak; u&ccedil;urumun kenarında durup da istediği pahalı bir şey alınmadığı takdirde kendisini aşağıya atacağını s&ouml;yleyen bir evlada babası, o an i&ccedil;in yalan s&ouml;yleyip s&ouml;z verebilir. Elbette evladını kurtardıktan ve cana zarar gelme tehlikesi ge&ccedil;tikten sonra yavaş yavaş ona doğruyu s&ouml;ylemeli ve bir şekilde razı etmelidir veya evden ka&ccedil;ıp kendini k&ouml;t&uuml; insanlara kaptıran bir &ouml;ğrenciyi eğiticisi yalan s&ouml;yleyerek kurtarabilir. Ancak daha sonra s&ouml;ylediği yalanı telafi edebilmek i&ccedil;in bir &ccedil;are d&uuml;ş&uuml;nmelidir. B&ouml;yle durumlarda ne şer&rsquo;&icirc; a&ccedil;ıdan haramdır ne de eğitimde k&ouml;t&uuml; sonu&ccedil;lar doğurur. Zira usul&icirc; ve fıkh&icirc; kaide ve h&uuml;k&uuml;mlere g&ouml;re b&ouml;yle durumlarda yalanın haram oluşu kaldırılmıştır.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> Diğer taraftan &ouml;ğrenciyle s&ouml;ylenen yalanın gerekliliği konuşulursa k&ouml;t&uuml; sonu&ccedil;ların bir&ccedil;oğunun &ouml;n&uuml;ne ge&ccedil;ilebilir. Faraza k&ouml;t&uuml; bir sonu&ccedil; olsa bile, o kesin tehlike karşısında bu k&ouml;t&uuml; sonu&ccedil; &ccedil;ok k&uuml;&ccedil;&uuml;k ve g&ouml;rmezden gelinebilir olacaktır. Şu nokta unutulmamalı ki, yukarıda verilen &ouml;rneklerin eğitimle pek de al&acirc;kaları yoktur ve canın tehlikede olması hasebiyle sadece eğiticiyle al&acirc;kalı bir durum da değildir. B&ouml;yle bir durumda herkes can veya dikkate değer mal kaybını engellemek i&ccedil;in yalan s&ouml;yleyebilir.</p>\n\n<p>\n	Yukarıda belirtilen ve benzeri durumlar dışında eğitimde yalanın kullanılması caiz değildir. Zira ilk olarak: Yalanın haram oluş nedeni, cehalete cezp ve toplumda g&uuml;ven ortamını yıkmak gibi sonradan ortaya &ccedil;ıkan bozulmalardır. Bu bozulmalar, daima yalanla birlikte ortaya &ccedil;ıkar. Yalan ister eğitim ve &ouml;ğretim alanında olsun isterse de başka bir durumda ortaya &ccedil;ıksın fark etmez. İkinci olarak: Yalanı s&ouml;yleyebilme iznine sebep olan maslahatın ortaya &ccedil;ıkabilecek bozulmaları &ouml;rtecek kadar &ouml;nemli olup olmadığı ve telafi edeceği belli değildir; &ouml;zellikle eğitim alanında olanların diğer alanlardan &ccedil;ok b&uuml;y&uuml;k farkları vardır. Zira eğitim alanı &ccedil;ok zarif ve &ccedil;ok hassas bir alandır ve yalan s&ouml;ylemeye izin olabilecek maslahatın teşhisi de &ccedil;ok dakiktir. Herkes &ouml;ng&ouml;rd&uuml;ğ&uuml; maslahata g&ouml;re &ouml;ğrencisine yalan s&ouml;yleyemez; maslahatın &ouml;neminin derecesi ve maslahatın yalandan kaynaklanacak bozulmalara h&acirc;kimiyeti hakkında gafil olanlar kesinlikle yalan s&ouml;ylememelidirler. Başka bir tabirle, eğitim ve &ouml;ğretim alanı, d&uuml;şmanla savaş ve iki kişinin arasını d&uuml;zeltme gibi başka alanlarla kıyaslanamaz. Zira bu durumlarda yalanın zararının olmamasıyla birlikte, savaşı kazanma ve dostlar arasında d&uuml;şmanlığın yok olması gibi iyi sonu&ccedil;ları da vardır. Bu durumlarda yalan s&ouml;ylemenin sonu&ccedil;ları gayet a&ccedil;ıktır, eğer yalan s&ouml;ylendiği h&acirc;lde neticeye varılmasa bile, k&ouml;t&uuml; bir sonucu da yoktur ve k&ouml;t&uuml; sonucu olsa bile bu tahamm&uuml;l edilebilir bir sonu&ccedil; olacaktır. H&acirc;lbuki eğitim alanında, ilk olarak; maslahatların teşhisi ve tasdiki dakik ve zariftir. İkinci olarak: Yalan s&ouml;ylediğinde istenen hedefin ger&ccedil;ekleşip ger&ccedil;ekleşmeyeceği belli değildir. &Uuml;&ccedil;&uuml;nc&uuml; olarak: Eğer istenen neticeye ulaşmayıp eğiticinin yalanı ortaya &ccedil;ıkarsa, eğiticiye olan g&uuml;ven yıkılır ve eğitim ortamı ve etkisi yok olur.</p>\n\n<p>\n	Buna il&acirc;ve olarak, &ccedil;ocuklara yalan yere s&ouml;z verilmemesi hakkında &ouml;zel olarak hadisler nakledilmiştir ve bu hadisler şeriat koyucunun bunu yasakladığına işaret etmektedirler. İmam Ali&rsquo;den (a.s.) ş&ouml;yle bir rivayet nakledilmiştir:</p>\n\n<p>\n	&ldquo;Ciddi olsun şaka olsun yalanın hi&ccedil;bir şekli ve sizden birinizin &ccedil;ocuğuna bir s&ouml;z verip yerine getirmemesi beğenilmez. Ş&uuml;phesiz yalan k&ouml;t&uuml;l&uuml;ğe g&ouml;t&uuml;r&uuml;r ve k&ouml;t&uuml;l&uuml;k de ateşe.&rdquo;<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Bu hadisten anlaşılmaktadır ki, şaka dahi olsa evlatlara yalan yere s&ouml;z verilmesi, onların bozulmalarına ve yoldan &ccedil;ıkmalarına ortam hazırlamaktadır. Onlar sahip oldukları tertemiz kalplerinden dolayı ebeveynlerinin ve eğiticilerinin her s&ouml;z&uuml;n&uuml; doğru sanmaktadırlar ve onlara g&uuml;venmektedirler. Eğer s&ouml;zden d&ouml;nme ile karşı karşıya kalsalar, ebeveyn ve eğiticilerine g&uuml;venleri kaybolur, onlardan ka&ccedil;arlar ve başka insanlara y&ouml;nelirler. Onların bu ruh h&acirc;li ise, engebeli ve tehlikelerle dolu yolun başlangıcıdır. Y&uuml;ce Allah Resul&uuml; (s.a.a.) bir hadisinde ş&ouml;yle buyurmaktadır:</p>\n\n<p>\n	&ldquo;&Ccedil;ocukları sevin, merhamet g&ouml;sterin ve onlara s&ouml;z verdiğiniz zaman s&ouml;z&uuml;n&uuml;z&uuml; tutun. Zira onlar kendilerine rızık verenin sadece siz olduğunu sanmaktadırlar.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Bu hadisin analizinde şunlar s&ouml;ylenebilir: Sevgi ve merhamet &ccedil;ocukların en temel ihtiya&ccedil;larıdır ve bu ikisi diğer bir temel ihtiya&ccedil; olan emniyete ortam hazırlamaktadırlar. &Ccedil;ocuğun gelişmesine ve hidayetine ortam oluşturan emniyet, &ccedil;ocuğa sevgi ve merhamet temellerine dayanmaktadır. &Ccedil;ocuk, ebeveyninin kendisine g&ouml;sterdiği sevgi ve merhamet nedeniyle zihin olarak rahatlar ve onlara g&uuml;venir. &Ccedil;ocuk&ccedil;a kavrayışıyla her şeyinin ebeveynine bağlı olduğunu d&uuml;ş&uuml;n&uuml;r ve onlara olan g&uuml;veniyle t&uuml;m ihtiya&ccedil;larının karşılandığını sanır. Bu durumda eğer ebeveyn ona bir s&ouml;z verip de yerine getirmezse, yavaş yavaş onlara duyduğu g&uuml;ven yok olur. G&uuml;venin ortadan kalkmasıyla emniyet duygusu da tehlikeye d&uuml;şer ve emniyetin tehlikeye d&uuml;şmesiyle de &ccedil;ocuğun ciddi zararlarla karşı karşıya kalma ortamı oluşur. İnsanın kendisini emniyette hissetmemesi yaşamını değiştirmesine ve emniyette hissedeceği bir yer aramasına neden olur. Bu arayış esnasında geri d&ouml;nme se&ccedil;eneğini yok edebilecek bir&ccedil;ok tehlikeyle karşılaşması da m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, eğitimde yalanı kullanmanın faydası olmadığı gibi &ccedil;ok tehlikeli sonu&ccedil;ları da vardır. &Ccedil;ok gerekli durumlarda diğer haramlara izin verildiği kadar izin verilir ve diğer durumlarda izin verilmez. Ancak &ccedil;ok &uuml;z&uuml;lerek belirtmeliyiz ki, yalan y&ouml;ntemi sadece eğitim alanında kullanmakla kalmadı hatta din ve din eğitimi alanına da yayıldı. Bazı kimseler, din eğiticisi ve davet&ccedil;isi unvanıyla, bazen merhametlerinden, bazen hayırhah olmalarından ve bazen de halkın dine y&ouml;nelmesi i&ccedil;in yalan hadisleri nakletmeye ve yalan s&ouml;ylemeye y&ouml;nelmişler ve bu doğru ve meşru olmayan y&ouml;ntemi meşru saymışlardır. Zira bu d&uuml;ş&uuml;ncedeki insanlar halkın faydasına olan şeylerin iyi ve beğenilen şeyler olduğuna inanmaktadırlar; eğer yalancılık halkın maslahatını temin ediyorsa ve onları Kur&rsquo;&acirc;n&rsquo;a, ibadete ve Ehl-i Beyt&rsquo;in (a.s.) muhabbetine yaklaştırıyorsa, haram değil caizdir, hatta ondan daha fazlası sevap ve &ouml;d&uuml;l&uuml; bile vardır.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	Ancak ger&ccedil;ek şudur ki, bu y&ouml;ntemin menfi sonu&ccedil;ları ve uğursuz akıbeti, g&ouml;r&uuml;n&uuml;şteki m&uuml;spet ve ge&ccedil;ici faydalarından &ccedil;ok &ccedil;ok fazladır. Zira din&icirc; i&ccedil;eriğin zarar g&ouml;rmesine, hurafelerin hakikatle karışmasına ve ger&ccedil;eklerin değişmesine neden olmaktadır. Bunlara ek olarak, perdeler kalkıp ger&ccedil;ekler aydınlandıktan sonra sadece halkın ve &ouml;ğrencilerin eğiticilere ve din davet&ccedil;ilerine y&ouml;nelik nefretini kazanmakla ve g&uuml;venini kaybetmekle kalınmayacak, hatta t&uuml;m din&icirc; &ouml;ğretilere karşı insanların ş&uuml;pheyle yaklaşmasına neden olacaktır. Bu durumda t&uuml;m din&icirc; konuları alaya alabilirler ve ink&acirc;r edebilirler.<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> Şehit Mutahhar&icirc; bu konuda ş&ouml;yle demektedir: &ldquo;Halkın din hakkındaki sorularıyla karşılaşan benim gibi şahıslar, şu hakikati tamamen derk ediyoruz ki, insanların bir&ccedil;oğu cahil babalarının, annelerinin ve bilgisiz davet&ccedil;ilerin telkinlerinin etkisiyle, din hakkında yanlış d&uuml;ş&uuml;nceye sahip olmuşlardır. Din hakkındaki yanlış d&uuml;ş&uuml;nceler, o insanlara k&ouml;t&uuml; etkiler bırakmış ve onları dinin hakikati hakkında ş&uuml;pheye d&uuml;ş&uuml;rm&uuml;ş ve bazen de dini ink&acirc;r etmelerine sebep olmuştur.&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	Sonda şu noktanın zikrini gerekli g&ouml;rmekteyiz, eğer insan bazı durumlarda &ccedil;aresizlikten yalan s&ouml;ylemek zorunda kalacak olsa ve tevriye etme imk&acirc;nı da varsa, yalan s&ouml;ylemeye y&ouml;nelmemeli ve tevriye yapmalıdır. Zira tevriye ve yalan her ne kadar muhataba ger&ccedil;eğin aksini anlatma noktasında aynılarsa da, en azından tevriyede lafz&icirc; de olsa doğru s&ouml;ylemiş olma imk&acirc;nı vardır. Yalanda b&ouml;yle bir imk&acirc;n hi&ccedil; yoktur. Sadece bu nokta dahi mecburiyet durumunda tevriyenin kullanılması i&ccedil;in yeterli sebeptir. &Ouml;rnek olarak Hz. Yusuf&rsquo;un (a.s.) kardeşlerine karşı davranışı g&ouml;sterilebilir: &ldquo;&hellip;Ey kafile! Siz hırsızsınız! diye seslendi.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a> Hz. Yusuf&rsquo;un (a.s.) kastı &ldquo;siz maşrapayı &ccedil;aldınız&rdquo; değil, &ldquo;beni babamdan &ccedil;aldınız&rdquo; idi. Her h&acirc;l&uuml;k&acirc;rda, tevriye yapma imk&acirc;nı olduğu m&uuml;ddet&ccedil;e, yalana y&ouml;nelmemesi gerekir.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Sonu&ccedil;</strong></p>\n\n<p>\n	Eğitimdeki zararlı y&ouml;ntemlerden biri de, eğiticinin eylem ve s&ouml;ylem tutarsızlığıdır. Bu y&ouml;ntem eğitim s&uuml;recini &ccedil;eşitli zorluklarla karşı karşıya getirmekte ve &ouml;ğrenciyi bir&ccedil;ok zarara s&uuml;r&uuml;klemektedir. Bu &ccedil;eşit davranış, yalan, ahde vefasızlık, emanete ihanet ve nifakı kapsamaktadır. Ne yazık ki ebeveynler, eğiticiler ve hatta toplumun &ouml;rnek aldığı belirli kimselere de yayılmıştır. Daha &ccedil;ok gafletten dolayı</p>\n\n<p>\n	ger&ccedil;ekleşir. L&acirc;kin her h&acirc;l&uuml;k&acirc;rda g&uuml;vensizlik, ş&uuml;phe ve davranışlarda ve inan&ccedil;larda yıkım gibi kendine &ouml;zg&uuml; tesirleri bırakmaktadır.</p>\n\n<p>\n	&Ccedil;eşitli ayet ve hadis grupları, bu davranışın k&ouml;t&uuml;l&uuml;ğ&uuml;ne ve yasak oluşuna işaret etmektedir ve bunlardan bazılarını bu b&ouml;l&uuml;mde zikrettik.</p>\n\n<p>\n	&Ouml;ğrencide nefret oluşması, ayağın kayması, g&uuml;vensizlik, riya &ouml;ğrenimi, saygınlığı kaybetmek, g&uuml;naha cesaret etme, ger&ccedil;ek imanı tatmaktan mahrum kalma ve benzeri konular, hadislerde yalan i&ccedil;in zikredilmiş k&ouml;t&uuml; sonu&ccedil;lardır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Tevbe, 119.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Hadid, 19.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Z&uuml;mer, 33 ila 35.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Ahzab, 24.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meryem, 41, 54 ve 56. Yusuf, 46.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 85. B&acirc;bu&rsquo;s-Sıdk ve Edai&rsquo;l-Emane, 1. Hadis.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 85. B&acirc;bu&rsquo;s-Sıdk ve Edai&rsquo;l-Emane, 4. Hadis.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 86. B&acirc;bu&rsquo;s-Sıdk ve Edai&rsquo;l-Emane, 12. Hadis.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 86. B&acirc;bu&rsquo;s-Sıdk ve Edai&rsquo;l-Emane, 10. Hadis ve s. 64, B&acirc;bu&rsquo;l-Vera, 14. Hadis.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belaga, 83. Kısa s&ouml;z.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belaga, 175. Hutbe.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Saf, 2 ve 3.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Mizan, c. 19, s. 249.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nehcu&rsquo;l-Belaga, 53. Mektup.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 44.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmau&rsquo;l-Beyan, c. 1, s. 215.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Mizan, c. 19, s. 278.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mefahim-i Ahl&acirc;k&icirc; ve Din&icirc; der Kur&rsquo;&acirc;n-ı Mecid, Toshihiko Izutsu, s. 361.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 8.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 14.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 138.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 145. Daha fazla &ouml;rnek i&ccedil;in: Bakara suresi ilk ayetleri. Nisa, 60 ila 63 ve 137 ila 145. Tevbe, 61 ila 87 ve 101 ila 110. Munafikin, 1 ila 8.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsiru&rsquo;l-Mizan, c. 19, s. 279.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Maide, 1.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>25]</sup></sup></a>&nbsp;&nbsp;&nbsp; İsra, 34.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nahl, 91.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rad, 25.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 27.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enfal, 56 ve 57.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hac, 30.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 10.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tevbe, 77.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Zumer, 3.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mecmeu&rsquo;l-Bahreyn, c. 4, s. 27. &ldquo;Yalan, kasıtlı olarak veya yanılarak ger&ccedil;ek olanın tersini s&ouml;ylemektir.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Cemaluddin Muhammed Honsar&icirc;, c. 1, s. 400.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;s-Saadet, c. 2, yalan bahsi, s. 319.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Mufredatu fi Garibi&rsquo;l-Kur&rsquo;&acirc;n, Ragıb İsfahan&icirc;, s. 380.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Onlar ağızlarıyla sizi razı ediyorlar, h&acirc;lbuki kalpleri (buna) karşı &ccedil;ıkıyor. &Ccedil;&uuml;nk&uuml; onların &ccedil;oğu yoldan &ccedil;ıkmışlardır.&rdquo; Tevbe, 8.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;&Ccedil;&uuml;nk&uuml; m&uuml;nafıklar fasıkların kendileridir.&rdquo; Tevbe, 67.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Onların &ccedil;oğunda, s&ouml;z&uuml;nde durma diye bir şey bulamadık. Ger&ccedil;ek şu ki, onların &ccedil;oğunu yoldan &ccedil;ıkmış bulduk.&rdquo; Araf, 102.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mefahim-i Ahl&acirc;k&icirc; ve Din&icirc; der Kur&rsquo;&acirc;n-ı Mecid, s. 317.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 227, 1, 2, 3 ve 4. Hadisler.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hayat, c. 2, s. 349.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 11, s. 420. 9. Hadis. &ldquo;İyiliği terk edip onu başkasına emredene ve k&ouml;t&uuml;l&uuml;kten sakınmayıp başkasını sakındırana Allah l&acirc;net etsin.&rdquo;</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 11, s. 420. 11. Hadis.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 11, s. 420. 12. Hadis.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, c. 4, s. 110.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, c. 4, s. 109.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hamase-i Huseyn&icirc;, c. 2, s. 106. Terc&uuml;mesi: İmam H&uuml;seyin ve Kerbela, &Ccedil;eviri: Hasan Kanaatlı, Evrensel Değerler ve Kevser Yayınları, s. 91.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hayat, s. 287.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hayat, s. 287.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kulliyat-ı Sad&icirc;, Muhammed Ali Furuğ&icirc;, s. 92.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hayat, c. 2, s. 287. Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Honsar&icirc;, c. 3, s. 86.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Amel, Muhammed Gazal&icirc;, Ahmed Şemsuddin haşiyesiyle, s. 150.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mizanu&rsquo;l-Amel, Gazal&icirc;, s. 150. İhyau Ulumi&rsquo;d-Din, Gazal&icirc;, c. 1, s. 58. Mehaccetu&rsquo;l-Beyza, Feyz-i Kaşan&icirc;, c. 1, s. 124.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Honsar&icirc;, c. 5, s. 390.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Honsar&icirc;, c. 5, s. 209.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Honsar&icirc;, c. 5, s. 208.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şerhu Gureri&rsquo;l-Hikem ve Dureri&rsquo;l-Kelim, Honsar&icirc;, c. 2, s. 139.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu&rsquo;l-Terbiyeti&rsquo;l-İsl&acirc;miyye ve Esalibuha, Abdurrahman Nehlav&icirc;, s. 173.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, B&acirc;bu&rsquo;l-Kizb, s. 255, 13. Hadis.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, B&acirc;bu&rsquo;l-Kizb, s. 255, 14. Hadis.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, B&acirc;bu&rsquo;l-Kizb, s. 255, 2. Hadis.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, Babu&rsquo;l-Kizb, s. 255, 11. Hadis.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed B&acirc;kır&rsquo;dan (a.s) ş&ouml;yle nakledilmiştir: &ldquo;Allah azze ve celle şerler i&ccedil;in kilit yaratmış ve i&ccedil;kiyi onun anahtarı olarak belirlemiştir. Yalan, i&ccedil;kiden daha k&ouml;t&uuml;d&uuml;r.&rdquo; G&ouml;r&uuml;ld&uuml;ğ&uuml; &uuml;zere i&ccedil;ki t&uuml;m şerleri ortaya &ccedil;ıkaran anahtar olarak k&ouml;t&uuml;yken, yalanın ondan da k&ouml;t&uuml; olduğu s&ouml;ylenmiştir. Usulu K&acirc;fi, c. 2, B&acirc;bu&rsquo;l-Kizb, s. 354, 3. Hadis.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;M&uuml;nafıklar sana geldiklerinde: Şahitlik ederiz ki sen Allah&rsquo;ın Peygamberisin, derler. Allah da bilir ki sen elbette, O&rsquo;nun Peygamberisin. Allah, m&uuml;nafıkların kesinlikle yalancı olduklarını bilmektedir.&rdquo; M&uuml;nafikun, 1. el-Mizan fi Tefsiru&rsquo;l-Kur&rsquo;&acirc;n, c. 19, s. 279.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 11, s. 261, 33 ve 36. Hadisler.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mek&acirc;sibu Muharreme, Şeyh Ensar&icirc;, 18. Konu (Kizb). Ves&acirc;ilu&rsquo;ş-Şia, c. 8. Ahk&acirc;mu&rsquo;l-Aşere, 138. B&acirc;b (Tahr&icirc;mu Kizb). El-Mehaccetu&rsquo;l-Beyza, c. 5, s. 243. Camiu&rsquo;s-Saadet, Molla Nerak&icirc;, c. 2, s. 321.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mek&acirc;sibu Muharreme, Şeyh Ensar&icirc;, c. 1, s. 143.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mek&acirc;sibu Muharreme, Şeyh Ensar&icirc;, c. 1, s. 147.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 256, 19. Hadis.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usulu K&acirc;fi, c. 2, s. 255, 16. Hadis.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 8, s. 578, 1 hadis. Allah Resul&uuml; ş&ouml;yle buyurmaktadır: &ldquo;&hellip;Ya Ali! &Uuml;&ccedil; durumda yalan s&ouml;ylemek iyidir: Savaşta hile i&ccedil;in, eşinin sana geri d&ouml;nmesi i&ccedil;in ve halkın arasını d&uuml;zeltmek i&ccedil;in&rdquo; ve 2 ila 5. Hadisler.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in, Camiu&rsquo;s-Saadet, c. 2, s. 329.</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Enbiya, 63.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf, 70.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; Camiu&rsquo;s-Saadet, c. 2, s. 328.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in, Mek&acirc;sibu Muharreme, c. 1, s. 143.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ves&acirc;ilu&rsquo;ş-Şia, c. 8, s. 577, 3. Hadis.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bih&acirc;ru&rsquo;l-Env&acirc;r, c. 104, s. 92, 14. Hadis.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Ali Hacıdehabad&icirc;, Mesail ve Muşkilat-i Terbiyet-i Din&icirc; b&acirc; Te&rsquo;kid-i ber Mutun-i İsl&acirc;m&icirc;, s. 138. M&uuml;racaat edilebilecek diğer kaynak: Seyyid Hasan İsl&acirc;m&icirc;, Duruğguyi Berayi Tervic-i Din, Din Pejuhan, Vijen&acirc;me-yi Dovvimin Kongre-yi Din Pejuhan, 1379 Kum, s. 124 ila 135.</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammed Ali Hacıdehabad&icirc;, Mesail ve Muşkilat-i Terbiyet-i Din&icirc; ba Te&rsquo;kid-i ber Mutun-i İsl&acirc;m&icirc;, s. 139.</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; Murtaza Mutahhar&icirc;, İmdadha-yi Gayb&icirc;, s. 52.</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; Yusuf, 70.</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in, Camiu&rsquo;s-Saadet, c. 2, s. 227 ila 229.</p>\n	</div>\n</div>','Eğiticilerin Söz ve Eylemlerinin Farklı Olması','','publish','closed','open','','egiticilerin-soz-ve-eylemlerinin-farkli-olmasi','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3349',0,'post','',0),(3350,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>Dr. Ali Nasiri</strong></p>\n\n<div style=\"clear:both;\">\n	&nbsp;</div>\n\n<p>\n	Şia hadis tarihi ile Ehl-i S&uuml;nnet hadis tarihi d&ouml;nemleri arasında &uuml;&ccedil; y&ouml;nden farklılık vardır:</p>\n\n<p>\n	1- Ehl-i S&uuml;nnet hadis tarihindeki ilk d&ouml;nem olan hadis yazımının yasaklanma d&ouml;nemine benzer bir d&ouml;neme Şia hadis tarihinde rastlanmamaktadır. &Ccedil;&uuml;nk&uuml; hadis yazımının yasaklanması, başta Allah Resul&uuml; olmak &uuml;zere Ehl-i Beyt İmamları ve Şii muhaddislerinin reddedip kınadığı ve bu &ccedil;er&ccedil;evede Şii araştırmacılarına g&ouml;re halifelerin kendi siyasi ama&ccedil;ları doğrultusunda Ehl-i Beyt&rsquo;i (a.s) saf dışı bırakma &ccedil;abalarından kaynaklanan bir uygulamadır.</p>\n\n<p>\n	Diğer bir ifadeyle, Şia hadis tarihinde herhangi bir kopukluk yaşanmamış ve bu şekilde hadis zincirleri eksiksiz olarak Risalet ve İmamet sahiplerine ulaşmıştır. Buna g&ouml;re Şia hadis tarihinin ilk d&ouml;nemini hadislerin yazıldığı ilk d&ouml;nem oluşturmaktadır.</p>\n\n<p>\n	2- Ehl-i S&uuml;nnet&rsquo;in ilk hadis mecmuaları, şifahi yolla ve ağızdan toplanan hadislerden oluşmaktadır. Yani Buhari ve M&uuml;slim gibi muhaddisler, kendi &uuml;statlarından duydukları rivayetlerden yola &ccedil;ıkarak &ldquo;Sahiheyn&rdquo; olarak adlandırılan Sahih-i Buhari ve Sahih-i M&uuml;slim&rsquo;i hazırlamışlardır. Oysa Şia&rsquo;nın ilk hadis mecmualarını derleyenler, &ldquo;Usul-i Erba&rsquo;a Mi&rsquo;a&rdquo;<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> gibi yazılı s&uuml;nnetlerden faydalanmışlardır.</p>\n\n<p>\n	3- Şia hadis d&ouml;nemlerinde yasak ve kesintinin olmayışı, hadislerin yazılı s&uuml;nnete dayanması ve bir nevi Ehl-i Beyt İmamlarının bu sahifelere nezaret etmesiyle sahte ve uydurma hadis meselesi Ehl-i S&uuml;nnet&rsquo;e nazaran daha azdır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şia hadis tarihini aşağıdaki altı d&ouml;nem d&acirc;hilinde inceleyebiliriz:</p>\n\n<p>\n	1- İlk sahifelerin ortaya &ccedil;ıkışı</p>\n\n<p>\n	2- Usul-i Erba&rsquo;a Mi&rsquo;a adıyla Şia hadis mirasının oluşması</p>\n\n<p>\n	3- İlk hadis mecmualarının tedvin d&ouml;nemi</p>\n\n<p>\n	4- Hadis mecmualarının tekmil ve tanzim d&ouml;nemi</p>\n\n<p>\n	5- Hadis ilminin zayıflama ve durgunluk d&ouml;nemi</p>\n\n<p>\n	6- Tekrar canlanma ve hadis ilmine m&uuml;racaat d&ouml;nemi</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Birinci D&ouml;nem:<br />\n	İlk Hadis Mushaflarının Ortaya &Ccedil;ıkışı</strong></p>\n\n<p>\n	Şia&rsquo;nın ilk hadis mushaflarının yazılması Resulullah (s.a.a) d&ouml;neminden İmam Zeynelabidin (a.s) d&ouml;nemine kadardır. Yani hk. I. y&uuml;zyıldaki halifelerin hadis nakline ve yazımına getirdikleri şiddetli yasak d&ouml;nemine denk gelmektedir.</p>\n\n<p>\n	Şia&rsquo;nın ilk hadis mushaflarını iki b&ouml;l&uuml;mde inceleyebiliriz:</p>\n\n<p>\n	<strong>a) Tarih Kaynaklarında Adı Ge&ccedil;en Mushaflar</strong></p>\n\n<p>\n	Tarih veya hadis kaynaklarında adı ge&ccedil;en fakat g&uuml;n&uuml;m&uuml;zde mevcut olmayan mushaflardan bazıları ş&ouml;yledir:</p>\n\n<p>\n	1- Selman-i Farisi kitabı; Bu sahife, Hz. Muhammed&rsquo;in (s.a.a) vefatından sonra İslam dini hakkında bilgi edinmek &uuml;zere Roma Kralı tarafından g&ouml;nderilen Katolik din adamları ile Hz. Ali (a.s) arasındaki diyalogların Selman-i Farisi tarafından kaleme alınmasıyla oluşmuştur. İbn Şehraşub&rsquo;a g&ouml;re Selman-i Farisi, Hz. Ali&rsquo;den sonra telifi olan ilk kimsedir.</p>\n\n<p>\n	2- Ebuzer-i Gıffari&rsquo;den Kitabu&rsquo;l Hutbe; Bu kitapta Hz. Ebuzer, Peygamber Efendimiz&rsquo;den sonra vuku bulan olayları beyan ve teşrih etmiştir.</p>\n\n<p>\n	3- Hz. Ali&rsquo;nin verdiği h&uuml;k&uuml;mleri i&ccedil;eren Abdullah İbn Abbas&rsquo;ın sayfaları.</p>\n\n<p>\n	4- Sahife-i Cabir diye meşhur<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> olan Cabir b. Abdullah Ensari kitabı; Bazılarına g&ouml;re bu kitabın muhtevası Hacc amelleridir ve bazılarına g&ouml;re ise Resulullah&rsquo;ın Veda hutbesini i&ccedil;ermektedir.</p>\n\n<p>\n	5- Ali b. Ebi Rafi kitabı; Hz. Ali&rsquo;nin k&acirc;tibi ve yoldaşlarından olan bu zatın abdest, namaz ve oru&ccedil; gibi fıkhi konulardan oluşan bu kitabı Ehl-i Beyt&rsquo;in &ouml;vg&uuml;s&uuml;ne mazhar olmuştur.</p>\n\n<p>\n	6- Esbağ b. Nebate kitabı; Hz. Ali&rsquo;nin Malik-i Eşter&rsquo;e g&ouml;nderdiği Ahidname ve Muhammed b. Hanife&rsquo;ye yazdığı vasiyetle birlikte o Hazret&rsquo;in bazı h&uuml;k&uuml;mleri bu kitapta yer almıştır.</p>\n\n<p>\n	7- Meysem-i Temmar kitabı; Hz. Ali&rsquo;nin bir nevi Kur&rsquo;an tefsiri olan bu kitap, Meysem&rsquo;in yazdığı başka kitaplarda da rivayet edilmiştir. Fakat bu kitapların i&ccedil;eriği ve akıbetiyle ilgili elimizde herhangi bir bilgi mevcut değildir.</p>\n\n<p>\n	8- Zeyd b. Vehb Cehni kitabı; Hz. Ali&rsquo;nin hutbelerinden bir kısmını i&ccedil;erdiği nakledilmiştir.</p>\n\n<p>\n	9- Haris b. Abdullah Aver-i Hamedani kitabı; Şeyh Tusi&rsquo;den gelen rivayete g&ouml;re Haris, Hz. Ali ile bir Yahudi arasında ge&ccedil;en diyalogları bu kitapta toplamıştır.</p>\n\n<p>\n	10- Ubeydullah b. H&uuml;rr-i Cufi kitabı; Bu kitap, Hz. Ali&rsquo;nin hutbelerinden bir kısmını i&ccedil;ermektedir.<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>b) G&uuml;n&uuml;m&uuml;ze Ulaşan Hadis Mecmuaları</strong></p>\n\n<p>\n	Nehc&rsquo;&uuml;l Belağa, Sahife-i Seccadiye gibi bazı mecmualar tarih i&ccedil;erisinde kaybolmadan kısmi de olsa elimize ulaşmıştır. Kitab-ı Ali gibi bazı mecmualar ise Masum İmamların nezdinde ve korumasındadır.</p>\n\n<p>\n	<strong>1- Kitab-ı Ali</strong></p>\n\n<p>\n	Tarih kaynaklarında ve bazı rivayetlerde Cami&rsquo;a, Cifr-i Cam&rsquo;i, Sahife-i Ali, Sahifet&rsquo;&uuml;l Feraiz gibi &ccedil;eşitli adlarla bilinen bu kitap, Resulullah&rsquo;ın (s.a.a) imla etmesiyle Hz. Ali (a.s) tarafından yazılmıştır ve uzunluğunun yetmiş zira&rsquo;a (yani yaklaşık otuz beş metre) kadar olduğu nakledilir. Bu bilgiden yola &ccedil;ıkarak kitabın tomar şeklinde olduğunu s&ouml;yleyebiliriz. Bir rivayete g&ouml;re Hz. Muhammed (s.a.a) bu kitabı Ehl-i Beyt&rsquo;e (a.s) bir ilmi miras maksadıyla Hz. Ali&rsquo;ye (a.s) yazdırmıştır.</p>\n\n<p>\n	Besair&rsquo;ud Derecat kitabında ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Allah Resul&uuml; (s.a.a) Hz. Ali&rsquo;ye (as): &ldquo;Sana s&ouml;ylediklerimi yaz&rdquo; dedi, Hz. Ali: &ldquo;Ey Allah&rsquo;ın Peygamber&rsquo;i benim unutmamdan mı endişeleniyorsun?&rdquo; deyince Resul-i Ekrem: &ldquo;Senin unutacağından endişelenmiyorum &ccedil;&uuml;nk&uuml; Allah Te&acirc;l&acirc;&rsquo;dan senin unutkanlıktan korunmanı diledim ama ortakların i&ccedil;in yaz.&rdquo; diye buyurdu. Hz. Ali &ldquo;Kimdir benim ortaklarım&rdquo; şeklinde sorunca Allah Resul&uuml; &ldquo;Neslinden olan İmamlar&rdquo; diyerek cevapladı.&rdquo;<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a></p>\n\n<p>\n	Masum İmamlardan gelen bazı rivayetlerde, ilimlerini Ruhu&rsquo;l Kuds&rsquo;&uuml;n yanı sıra Kitab-ı Ali&rsquo;den de aldıkları nakledilmiştir.</p>\n\n<p>\n	Onların bu kitaba sık sık m&uuml;racaat etmeleri ve bazen de dosta d&uuml;şmana g&ouml;stererek Kitab-ı Ali ile iftihar ettikleri de gelen rivayetlerle sabittir. &Ouml;rneğin Ebu Basir&rsquo;den gelen bir rivayet ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;İmam Cafer-i Sadık&rsquo;a miras hakkında bir soru sordum. İmam &ldquo;Acaba Kitab-ı Ali&rsquo;yi g&ouml;rmek ister misin?&rdquo; dedi. Ben de &ldquo;Kitab-ı Ali yok olmamış mıydı?&rdquo; deyince İmam &ldquo;Ey Eba Muhammed, Kitab-ı Ali asla yok olmayacak!&rdquo; diyerek kitabı getirdi. Kitap olduk&ccedil;a b&uuml;y&uuml;kt&uuml; ve onda ş&ouml;yle yazıyordu: &ldquo;&Ouml;len kişinin miras&ccedil;ısı sadece amca ve dayısı ise, amca &uuml;&ccedil;te iki ve dayı &uuml;&ccedil;te birlik paya sahiptir.&rdquo;<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a></p>\n\n<p>\n	Fuzeyl ise ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;İmam Muhammed Bakır bana ş&ouml;yle buyurdu: &ldquo;Ey Fuzeyl yetmiş zira&rsquo;a uzunluğundaki Kitab-ı Ali bizim yanımızdadır ve d&uuml;nyada &ouml;yle bir ihtiya&ccedil; yoktur ki onda karşılığı olmasın hatta kendi kefareti bile.&rdquo;<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a></p>\n\n<p>\n	Necaşi, Muhammed b. Uzafer b. İsa Seyrefi&rsquo;nin hal tercemesinde ş&ouml;yle der:</p>\n\n<p>\n	&ldquo;Uzafer b. İsa Seyrefi ş&ouml;yle demiştir: &ldquo;Hukm b. Uteybe (Ehl-i S&uuml;nnet fakihlerinden) ile birlikte İmam Muhammed Bakır&rsquo;ın yanındaydık. Bir takım sorular soruyor ve İmam da ona olduk&ccedil;a saygı g&ouml;steriyordu. Derken bir meselede ihtilafa d&uuml;ş&uuml;nce İmam Muhammed Bakır: Evladım! Kalk ve Kitab-ı Ali&rsquo;yi getir dedi. O da gidip b&uuml;y&uuml;k&ccedil;e, tomar şeklinde bir kitap getirdi. İmam o kitaptan meseleyi buldu ve ş&ouml;yle buyurdu: bu Ali&rsquo;nin yazısı ve Peygamber&rsquo;in imlasıdır.&rdquo;<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a></p>\n\n<p>\n	Bir&ccedil;ok rivayette Masum İmamların ş&ouml;yle buyurdukları nakledilmiştir:</p>\n\n<p>\n	&ldquo;Kitab-ı Ali&rsquo;de ş&ouml;yle denilmiştir, Kitab-ı Ali&rsquo;de g&ouml;rd&uuml;ğ&uuml;m&uuml;z &uuml;zere veya Kitab-ı Ali&rsquo;de okuduğumuz &uuml;zere vb.<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a></p>\n\n<p>\n	Ehl-i Beyt İmamları&rsquo;nın kıyamete kadar &uuml;mmet i&ccedil;in gerekli olan her şey bu kitapta mevcuttur diye buyurmaları da bu kitabın kapsamı ve zenginliğinin bir nişanesidir.</p>\n\n<p>\n	Burada akla gelen &ldquo;Bir kitap bunca mevzuyu nasıl i&ccedil;erebilir?&rdquo; sorusuna da &ldquo;Konuların ana mihverlerine değinmek suretiyle&rdquo; diye cevaplamak m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kitab-ı Ali hakkında bilgi i&ccedil;eren rivayetleri incelediğimizde, bu kitabın ahk&acirc;m ve fıkhi meseleler haricinde ahlak, tefsir ve gelecekte vuku bulacak bazı olaylar hakkında bilgiler i&ccedil;erdiğini g&ouml;r&uuml;yoruz.<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a></p>\n\n<p>\n	Her ne kadar Ehl-i Beyt&rsquo;in (a.s) muhabbetini taşıyan veya taşımayan bir&ccedil;ok kimsenin bu kitabı g&ouml;rd&uuml;ğ&uuml; bilinse de<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Ehl-i Beyt&rsquo;in (a.s) genel tavrı bu kitabın gizli kalması y&ouml;n&uuml;nde olmuştur ve bazı delillere g&ouml;re bu kitap hal-i hazırda İmam Mehdi&rsquo;nin (af) yanındadır.</p>\n\n<p>\n	<strong>2- Mushaf-ı Fatıma</strong></p>\n\n<p>\n	Kitab-ı Fatıma veya Suhuf-i Fatıma adlarıyla da bilinen bu kitap hakkında ş&ouml;yle rivayet edilmiştir: Resulullah&rsquo;ın vefatından sonra Allah Te&acirc;l&acirc; Hz. Fatıma&rsquo;nın (s.a) yanına bir melek g&ouml;nderdi. Melek, Hz. Fatıma&rsquo;nın musibet ve acısını teselli edip dindirmek, babasının cennetteki makamını g&ouml;stermek i&ccedil;in ve &ccedil;eşitli konular &uuml;zerine Fatıma (sa) ile sohbet etmekle g&ouml;revlendirilmişti. Hz. Fatıma (sa) melekle aralarında ge&ccedil;en konuşmaları Hz. Ali&rsquo;ye (a.s) aktardı ve o da, o konuşmaları yazdı. Dolayısıyla burada mushafın kaynağı Melek, imla eden Hz. Fatıma ve yazan ise Hz. Ali&rsquo;dir.</p>\n\n<p>\n	Ebu Ubeyde ise ş&ouml;yle nakletmiştir: İmam Cafer-i Sadık&rsquo;a (a.s) Mushaf-ı Fatıma&rsquo;yı sordum. İmam uzun bir sessizlikten sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Fatıma (sa) Resulullah&rsquo;ın vefatından sonra yetmiş beş g&uuml;n h&uuml;z&uuml;nl&uuml; bir halde yaşadı. Yanına Cebrail gelir ve başsağlığı dileyerek onu teselli ederdi ve onu babasının konumu ile kendisinden sonra evlatlarının yaşayacağı olaylardan haberdar ederdi. Ali (a.s) ise bunları yazdı. Mushaf-ı Fatıma budur.&rdquo;<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bazı rivayetlerden yola &ccedil;ıkarak Ehl-i S&uuml;nnet nezdinde Mushaf-ı Fatıma&rsquo;nın yanlış bilindiğini s&ouml;yleyebiliriz. Ne yazık ki ger&ccedil;eğin dışında bir d&uuml;ş&uuml;nceyle Şiilerin Kur&rsquo;an ayetlerinde tahrif olduğuna ve kaybolan ayetlerin de bu mushafta yer aldığına dair bir inan&ccedil; taşıdığını zannetmişlerdir. Bu nedenle Masum İmamlar (a.s) her fırsatta a&ccedil;ıklıkla bu mushafın hi&ccedil;bir Kur&rsquo;an ayeti i&ccedil;ermediğini beyan etmişlerdir.</p>\n\n<p>\n	Bu iftira Masum İmamlardan sonraki d&ouml;nemlerde hatta g&uuml;n&uuml;m&uuml;zde bile devam etmektedir. Konuyla ilgili Haşimi Maruf Hasani ş&ouml;yle yazmaktadır:</p>\n\n<p>\n	&ldquo;Ehl-i S&uuml;nnet&rsquo;in bazı yazar ve muhaddisleri Şia&rsquo;ya iftira atarak; &ldquo;Mushaf-ı Fatıma bildiğimiz Kur&rsquo;an&rsquo;dan başka bir Kur&rsquo;andır.&rdquo; şeklinde bir inanca sahip olduğunu ileri s&uuml;rm&uuml;şlerdir.&rdquo;<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	Allame Askeri konuyla alakalı olarak şu noktalara değinmiştir:</p>\n\n<p>\n	&ldquo;Ehl-i S&uuml;nnet&rsquo;ten bazı kimselerin Ehl-i Beyt mektebini savunanlara y&ouml;nelik bir diğer iftiraları ise bu mektebi savunanların Mushaf-ı Fatıma&rsquo;yı başka bir Kur&rsquo;an olarak g&ouml;rd&uuml;klerini iddia etmeleridir. Bu iddiaya delil olarak da ilk d&ouml;nemlerde bazı M&uuml;sl&uuml;manların Kur&rsquo;an&rsquo;a &ldquo;Mushaf&rdquo; demelerini g&ouml;stermekteler.&rdquo;<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a></p>\n\n<p>\n	Masum İmamların (a.s) Mushaf-ı Fatıma&rsquo;dan bahsettikleri her vakit bu mushafın Kur&rsquo;an olmadığını vurgulamaları da bu ş&uuml;pheyi ortadan kaldırmaya y&ouml;neliktir.</p>\n\n<p>\n	İmam Cafer-i Sadık Mushaf-ı Fatıma hakkında ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Andolsun Allah&rsquo;a ki Mushaf-ı Fatıma bizim yanımızdadır ve onda tek bir ayet bile yoktur.&rdquo; <a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a></p>\n\n<p>\n	Diğer bir rivayette İmam Musa Kazım ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Mushaf-ı Fatıma benim yanımdadır ve onda Kur&rsquo;an&rsquo;dan bir par&ccedil;a yoktur.&rdquo;<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	B&uuml;t&uuml;n bu rivayetlerden yola &ccedil;ıkarak Mushaf-ı Fatıma&rsquo;nın aslında genel manada M&uuml;sl&uuml;manlar<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a> ve h&uuml;k&uuml;mdarların<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> &ouml;zelde ise Hz. Fatıma&rsquo;nın evlatlarının yaşayacağı olayları i&ccedil;erdiğini s&ouml;yleyebiliriz.</p>\n\n<p>\n	&Ouml;rneğin İmam Hasan&rsquo;ın evlatlarından olan Muhammed ve İbrahim, d&ouml;nemin h&uuml;k&uuml;mdarı Mansur-i Devanegi&rsquo;ye karşı kıyam ettiklerinde İmam Cafer-i Sadık &ldquo;Mushaf-ı Fatıma&rsquo;da onların adında bir h&uuml;k&uuml;mdara rastlamadım.&rdquo; diye buyurmuştur.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	<strong>3- Mushaf-ı Ali</strong></p>\n\n<p>\n	Mushaf-ı Ali; Resulullah&rsquo;ın emri ve isteğiyle vefatından hemen sonra Hz. Ali tarafından toplanan fakat insanlara sunulduğunda gerekli ilgiyi g&ouml;rmediğinden g&ouml;zlerden ırak bir şekilde Ehl-i Beyt&rsquo;in ilmi mirası olarak o Hazretlerin ellerinde dolaşan ve bazı rivayetlere g&ouml;re hal-i hazırda Hz. Mehdi&rsquo;nin yanında olan Kur&rsquo;an mushafıdır.</p>\n\n<p>\n	Hk. IV. y&uuml;zyılda yaşayan İbn Nedim Verraka g&ouml;re; Hz. Ali, Resulullah&rsquo;ın vefatından sonra Kur&rsquo;an&rsquo;ı toplayıncaya dek sırtına &acirc;b&acirc; giymeyeceğine (evden dışarı &ccedil;ıkmayacağına) yemin ederek evden dışarı &ccedil;ıkmamak suretiyle Kur&rsquo;an&rsquo;ı topladı ve ilk mushaf &ouml;zelliğini taşıyan bu Kur&rsquo;an, C&acirc;fer soyunun nezdindedir.<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a></p>\n\n<p>\n	Muhammed İbn Sirin, Akreme&rsquo;den ş&ouml;yle nakletmiştir:</p>\n\n<p>\n	&ldquo;Ebu Bekir&rsquo;in hilafetinin ilk g&uuml;nlerinde Ali İbn Ebi Talib evinden hi&ccedil; dışarı &ccedil;ıkmadı ve Kur&rsquo;an&rsquo;ı topladı.&rdquo;<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a></p>\n\n<p>\n	İbn Cezza Kelbi ise ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Resulullah&rsquo;ın d&ouml;neminde Kur&rsquo;an-ı Kerim &ccedil;eşitli sahifelerde ve M&uuml;sl&uuml;manların sinelerindeydi fakat Peygamber&rsquo;in vefatından sonra Ali İbn Ebi Talib Kur&rsquo;an&rsquo;ı n&uuml;zul sırasına g&ouml;re topladı, şayet bu mushaf bulunursa onda pek &ccedil;ok bilgi vardır.&rdquo;<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Şeyh Mufid&rsquo;in bu konu hakkındaki g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Emir&rsquo;el M&uuml;minin, Kur&rsquo;an-ı Kerim&rsquo;i n&uuml;zul sırasına g&ouml;re topladı. Mekki ayetleri Medeni ayetlere ve mansuh ayetleri nasih olana g&ouml;re mukaddem kıldı ve her şeyi uygun yerine yerleştirdi.&rdquo;<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	Bazı rivayetlerden anlaşıldığı &uuml;zere İmam Ali (a.s) bu g&ouml;revi Resulullah&rsquo;ın (s.a.a) emri &uuml;zere yerine getirmiştir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a></p>\n\n<p>\n	Sonu&ccedil; itibariyle dikkat edilmesi gereken konu, tahrif iddiasında bulunan kimselerin aksine Hz. Ali&rsquo;nin hazırladığı mushafın asla elimizdeki Kur&rsquo;an&rsquo;ın tahrif olduğu manasına gelmemesidir. &Ccedil;&uuml;nk&uuml; İmam Ali (a.s) mushafı &uuml;&ccedil; nedenle toplamıştır:</p>\n\n<p>\n	1- Hz. Nebi (s.a.a) d&ouml;neminde par&ccedil;a par&ccedil;a sahifeler halinde ve halkın ezberinde muhafaza edilen Kur&rsquo;an&rsquo;ın bir araya toplamasının gerekliliği.</p>\n\n<p>\n	2- İmam Ali (a.s) halkın hidayeti, Kur&rsquo;an&rsquo;ı anlayıp, yaşamaları i&ccedil;in ayetleri n&uuml;zul sırasına g&ouml;re toplamıştır. Bu bağlamda Mekki olanları Medeni ayetlere g&ouml;re mukaddem kılmak ve b&ouml;ylece ayetler arasında tam bir intibak oluşturmuştur.</p>\n\n<p>\n	3- İmam&rsquo;ın (a.s) bu mushafı hazırlamadaki en b&uuml;y&uuml;k amacı ve aynı zamanda en &ouml;nemli &ouml;zelliği, Peygamber Efendimiz&rsquo;den ayetlerin tefsir, tevil, n&uuml;zul sebebi, vb. gibi a&ccedil;ıklamalarını i&ccedil;ermesidir. İmam Ali, halkın arasında yer alacak Kur&rsquo;an&rsquo;ın, Peygamber&rsquo;in (s.a.a) tefsiri ve a&ccedil;ıklamalarını da i&ccedil;ermesini istiyordu. Hz. Nebi&rsquo;nin (s.a.a) tefsir ve tevil, nasih ve mansuh, muhkem ve m&uuml;teşabih gibi t&uuml;m Kur&rsquo;ani ilimleri kendisine talim ettiğini buyurması da bunu g&ouml;sterir.<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> Bu a&ccedil;ıklamadan sonra o Hazret&rsquo;in (a.s) mushafını tefsirli Kur&rsquo;an olarak tanımlayabiliriz. Dolayısıyla bu mushafı kabul etmek, asla elimizde bulunan Kur&rsquo;an&rsquo;ın tahrif olduğunu iddia etmek anlamına gelmez.</p>\n\n<p>\n	Bu eserin ilk hadis kaynakları arasında zikredilmesinin sebebi, tefsir rivayetleri yani Peygamberimizin (s.a.a) s&ouml;zleri a&ccedil;ısından zengin bir eser olmasıdır. Allah Resul&uuml;&rsquo;n&uuml;n (s.a.a) emri &uuml;zerine İmam Ali&rsquo;nin (a.s) bu girişimde bulunması da Ehl-i Beyt&rsquo;in (a.s) rivayetler mirasına verdiği &ouml;nemi a&ccedil;ıklayan bir diğer husustur.</p>\n\n<p>\n	<strong>4- Nehc&rsquo;&uuml;l Belaga</strong></p>\n\n<p>\n	Rabb&rsquo;ın kelamı değil ama beşer kelamından &uuml;st&uuml;n olarak bilinen Nehc&rsquo;&uuml;l Belaga, Seyyit Razi tarafından Hz. Ali&rsquo;nin hutbe, mektup ve hikmetli s&ouml;zlerinin toplanmasıyla ortaya &ccedil;ıkan bir eserdir. Seyyit Razi&rsquo;nin Nehc&rsquo;&uuml;l Belaga&rsquo;yı (g&uuml;zel konuşmanın y&ouml;ntemi) b&ouml;yle adlandırmasındaki sebep, İmam Ali&rsquo;nin (a.s) s&ouml;zlerinde olan o eşsiz fesahat ve belagattir. &Ouml;yle ki bu s&ouml;zlerle tanışan herkes aslında uygun ve mantıklı konuşmanın da y&ouml;ntemini &ouml;ğrenmiş olur. Seyyit Razi, o d&ouml;nemde (hk. IV. y&uuml;zyıl) var olan İmam Ali&rsquo;nin s&ouml;zlerinden sadece &uuml;&ccedil;te birini bu kitapta toplamıştır.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a></p>\n\n<p>\n	Tarih boyunca bu eser i&ccedil;in binlerce şerh, talik ve terc&uuml;menin yapılması, gerek Şia gerekse S&uuml;nni ulemanın nezdinde Kur&rsquo;an-ı Kerim&rsquo;den sonra Nehc&rsquo;&uuml;l Belaga&rsquo;nın &ouml;nemini g&ouml;stermektedir. Bu y&uuml;zden de Nehc&rsquo;&uuml;l Belaga&rsquo;yı Şia&rsquo;nın en &ouml;nemli rivayet miraslarından birisi olarak tanımlayabiliriz.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde mevcut olan Nehc&rsquo;&uuml;l Belaga 214 hutbe, 79 mektup ve 480 hikmetli s&ouml;z i&ccedil;ermektedir. Burada bilmemiz gereken konu, Nehc&rsquo;&uuml;l Belaga&rsquo;dan &ouml;nce yazılmış bir takım mecmualarda da Hz. Ali&rsquo;den bir takım s&ouml;z ve hutbelerin bulunmuş olmasıdır. Nasr b. Muzahim (&ouml;. 212), Ali b. Muhammed Naini (&ouml;. 225), Abdulazim Hasani (&ouml;. 224), İbrahim b. Muhammed Sakafi (&ouml;. 283), Muhammed b. Cerir Taberi (&ouml;. 310), Muhammed b. Yakub Kuleyni (&ouml;. 329), Şeyh M&uuml;fid (&ouml;. 413) vb. b&uuml;y&uuml;k &acirc;limler kendi kitaplarında Hz. Ali&rsquo;nin s&ouml;zlerinin &ouml;nemli b&ouml;l&uuml;m&uuml;n&uuml; nakletmişlerdir.<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a></p>\n\n<p>\n	Hz. Ali&rsquo;nin hutbeleri, mektupları ve s&ouml;zlerinin kayda alınması daha &ccedil;ok onun hilafeti d&ouml;neminde ger&ccedil;ekleşmiş ve Seyyit Razi&rsquo;nin ifadesiyle bu s&ouml;zlerden yalnızca &uuml;&ccedil;te biri Nehc&rsquo;&uuml;l Belaga&rsquo;ya yansımıştır. Bu da Hz. Ali&rsquo;nin (a.s) &ouml;nceki halifelerin aksine hadis yazımına engel olmadığı gibi ona &ouml;nem verdiğini g&ouml;stermektedir.</p>\n\n<p>\n	<strong>5-Sahife-i Seccadiye</strong></p>\n\n<p>\n	Zebur-i Al-i Muhammed, İncil-i Ehl-i Beyt veya Uht&rsquo;ul Kur&rsquo;an diye de bilinen<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a> Sahife-i Seccadiye, İmam Zeynelabidin&rsquo;den (a.s) nakledilen &ccedil;eşitli konularda &ouml;nemli &ouml;ğretilerin saklı olduğu bir dua mecmuasıdır. Dua, s&uuml;nnetin bir par&ccedil;ası olduğundan sahife de bir nevi bir hadis mecmuasıdır.</p>\n\n<p>\n	Sahife&rsquo;nin senet halkalarında kopukluk olsa da İlahi h&uuml;ccettin dışında kimsenin sarf edemeyeceği engin maarif dolusu dua ve m&uuml;nacatları bunun İmam Zeynelabidin&rsquo;den nakledildiğini kesin kılmaktadır.</p>\n\n<p>\n	Allame Seyyid Muhsin Cebel Amuli&rsquo;nin konuyla ilgili g&ouml;r&uuml;ş&uuml; ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Sahife&rsquo;nin sonsuz belagat ve fesahatı, kıymetli mana ve muhtevası, Allah katında huşu ve tevazuyu &ouml;ğreten derin ve eşsiz kelamı ve Hak Te&acirc;l&acirc;&rsquo;nın huzurundan af dileyip ona tevess&uuml;l etmedeki inanılmaz &ouml;ğretileri bunun İmam Seccad&rsquo;a (a.s) ait olduğunu g&ouml;steren en b&uuml;y&uuml;k şahitlerdir.&rdquo;<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a></p>\n\n<p>\n	Elimizde mevcut olan Sahife 54 duadan m&uuml;teşekkildir. Muhaddisler aynı zamanda &ccedil;eşitli hadis mecmualarını inceleyerek İmam Seccad&rsquo;dan nakledilen diğer duaları derleyip &ccedil;eşitli sahifeler yazmışlardır. Şeyh H&uuml;rr-i Amuli&rsquo;den Sahifet&#39;us-Seccadiye&rsquo;tus-Saniye, Mirza Abdullah Efendi&rsquo;den Sahife&rsquo;tus-Seccadiye&rsquo;tus-Salise, Muhaddis-i Nuri&rsquo;den Sahifet&rsquo;us-Seccadiye&rsquo;tul Rabia, Seyyid Muhsin Cebel Amuli&rsquo;den Sahifet&rsquo;us-Seccadiye&rsquo;tul Hamisa bunlardan bir ka&ccedil;ıdır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a> Ayrıca Şeyh Aga Bozorg-i Tehrani Sahife i&ccedil;in yaklaşık elli şerhten bahsetmiştir.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>İkinci D&ouml;nem:<br />\n	Usul-i Erba&rsquo;a Mi&rsquo;e Adıyla Şia&rsquo;nın Hadis Mirasının Şekillenmesi</strong></p>\n\n<p>\n	Usul-i Erba&rsquo;a Mi&rsquo;e ya da D&ouml;rty&uuml;z İlke, Ehl-i Beyt İmamları &ouml;zellikle de Sadıkayn (İmam Muhammed Bakır ve Cafer-i Sadık) d&ouml;neminde yarenleri tarafından hazırlanan ve Şia&rsquo;nın hadis mecmuaları i&ccedil;in temel kaynak sayılan sahifeleridir.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Asl&rsquo;ın<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a> Manası, Kitap ve Tasnif ile Farklılığı</strong></p>\n\n<p>\n	Asl&rsquo;ın manası hususunda &acirc;limler tarafından iki farklı g&ouml;r&uuml;ş aktarılmıştır:</p>\n\n<p>\n	1- Bazıları Asl&rsquo;ı kitap ile eşanlamlı olarak g&ouml;rm&uuml;şlerdir. Allame Şuşteri bu g&ouml;r&uuml;ş&uuml; ş&ouml;yle savunmaktadır:</p>\n\n<p>\n	&ldquo;Mutekaddimler (ilk d&ouml;nemlerdekiler) Asl ile kitabı birbiri yerine kullanmışlardır. &Ouml;rneğin Şeyh Tusi, Ahmed b. Meysem i&ccedil;in ş&ouml;yle demiştir: Hamid b. Zeyd&rsquo;den Melahim ve Delalet kitabı ile diğer bazı Usul nakledilmiştir. Ya da Ahmed b. Seleme i&ccedil;in ş&ouml;yle demiştir: Hamid b. Ziyad ondan Kitab-ı Ziyad b. Mervan Kandi gibi bir&ccedil;ok Usul nakletmiştir. G&ouml;rd&uuml;ğ&uuml;m&uuml;z gibi Şeyh, kitab ile Usul&rsquo;u bir&ccedil;ok yerde birbiri yerine kullanmıştır.&rdquo;<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	2- &Ccedil;oğunluğun savunduğu diğer g&ouml;r&uuml;şe g&ouml;re ise Asl ve kitap arasında &ouml;zel ve genel mutlak kaidesi ge&ccedil;erlidir. Buna g&ouml;re Asl aşağıdaki &ouml;zellikleri taşıyan kitaba denir:</p>\n\n<p>\n	a- Sadece Masumların (a.s) s&ouml;zlerini i&ccedil;ermelidir. Kitap ise m&uuml;ellifin g&ouml;r&uuml;şlerini de ihtiva etmektedir.</p>\n\n<p>\n	b- Asl, başka bir kitaptan alıntı olamaz. Oysa kitap başka bir Asl&rsquo;dan alıntı olabilir.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu g&ouml;r&uuml;şe g&ouml;re Asl &ouml;zel bir kitap t&uuml;r&uuml;d&uuml;r. Kısaca onu ş&ouml;yle tanımlayabiliriz: Asl, Masum İmamlara (a.s) ait herhangi bir dizim veya değişikliğe uğramamış ilk haldeki rivayetleridir.</p>\n\n<p>\n	Bu Usul&rsquo;un varlığı Masum İmamlar ve ashabının hadis yazımına verdiği &ouml;nemi g&ouml;stermektedir.</p>\n\n<p>\n	Şeyh Baha&icirc;, bir hadisin sıhhat şartları arasında Usul-i Erba&rsquo;a Mie&rsquo;de yer almasını belirttikten sonra Usul&rsquo;un &ouml;nemi hakkında ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Hadis şeyhlerinden edindiğimiz bilgiye g&ouml;re Usul&rsquo;un sahip ve yazarları Masum İmamlardan herhangi bir hadis duyduklarında kısmen de olsa unutulmaması i&ccedil;in hemen onu Usul&rsquo;a kaydetmişlerdir.&rdquo;<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a></p>\n\n<p>\n	Bazı rivayetlerden anlaşıldığı &uuml;zere Masum İmamlar da bu Usul&rsquo;den bazı b&ouml;l&uuml;mleri g&ouml;zden ge&ccedil;irmişlerdir. Bu da Usul&rsquo;&uuml;n g&uuml;venilirliğine katkı sağlamaktadır.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Usul&rsquo;&uuml;n tam olarak ne zaman yazıldığı ve hangi Masum İmamlar&rsquo;ın s&ouml;zlerini i&ccedil;erdiğiyle ilgili farklı g&ouml;r&uuml;şler vardır. Şehid-i Evvel, Muhakkik-i Hilli, Şeyh H&uuml;seyn Abdussamed (Şeyh Baha&icirc;&rsquo;nin babası) ve Muhakkik-i Damad&rsquo;a g&ouml;re bu Usul, İmam Cafer-i Sadık&rsquo;ın (a.s) d&ouml;rty&uuml;z ashabı tarafından yazılan ve İmam&rsquo;ın s&ouml;z ve sorulara verdiği yanıtları ihtiva eden hadis mecmuasıdır.</p>\n\n<p>\n	Şehid-i Evvel ş&ouml;yle yazmıştır:</p>\n\n<p>\n	&ldquo;İmam Cafer-i Sadık&rsquo;ın sorulara verdiği cevaplardan d&ouml;rty&uuml;z sahife d&ouml;rty&uuml;z m&uuml;ellif tarafından hazırlanmıştır.&rdquo;<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Muhakkik-i Hilli de ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Sadece İmam Sadık&rsquo;ın sorulara verdiği yanıtlardan d&ouml;rty&uuml;z tasnif d&ouml;rty&uuml;z muellif tarafından yazılmış ve bunlara Usul denilmiştir.&rdquo;<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Emin&#39;ul İslam Tabersi&rsquo;ye g&ouml;re ise bu mecmuada İmam Cafer-i Sadık&#39;ın yanıtlarıyla birlikte İmam Musa Kazım&rsquo;ın da yanıtları bulunmaktadır.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Diğer g&ouml;r&uuml;şe g&ouml;re ise Usul-i Erba&rsquo;a Mi&rsquo;e İmam Ali&rsquo;nin d&ouml;neminden başlayarak İmam Hasan Askeri&rsquo;nin d&ouml;nemine değin Masum İmamlar&rsquo;ın t&uuml;m&uuml;n&uuml;n &ouml;zellikle de İmam Cafer-i Sadık&rsquo;ın s&ouml;zlerini ihtiva etmiştir.</p>\n\n<p>\n	Fazıl-i Derbendi bu konuda ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;İmamiye ekol&uuml;ndekiler Emir&rsquo;el M&uuml;&shy;minin&rsquo;den İmam Hasan Askeri&rsquo;ye dek Usul diye meşhur olan d&ouml;rty&uuml;z kitap yazmışlardır.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	<strong>Usul-i Erba&rsquo;a Mi&rsquo;e&rsquo;nin Akibeti</strong></p>\n\n<p>\n	Tarih kaynaklarından edindiğimiz bilgilere g&ouml;re bu mecmua Şia&rsquo;nın ilk hadis kaynaklarının yazıldığı Muhammedun-i Selas<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a> yani &Uuml;&ccedil; Muhammed d&ouml;nemine dek var olmuş ve onlar tarafından istifade edilmiştir. Usul-i Erba&rsquo;a Mie&rsquo;nin bir b&ouml;l&uuml;m&uuml; ise Muhammed b. İdris Hilli (&ouml;. 598), Seyyid İbn Tavus (&ouml;. 673), Şehid-i Sani (&ouml;. 966), Kef&rsquo;emi (&ouml;. 905) ve Mirza H&uuml;seyn-i Nuri&rsquo;nin d&ouml;nemine kadar var olmuş ve ondan istifade edilmiştir.<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	Şeyh Aga Bozorg-i Tehrani &ldquo;Ez-Zerie&rdquo; adlı eserinde Neccaşi&rsquo;den Rical, Şeyh Tusi&rsquo;den Fihrist, İbn Şehraşub&rsquo;dan Mealim&rsquo;ul Ulema gibi &ccedil;eşitli tarih ve rical kaynaklarından yararlanarak 122 Usul fihristini a&ccedil;ıklamıştır.<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a></p>\n\n<p>\n	Bug&uuml;n sadece on altısı elimize ulaşan bu hadis mecmualarını merhum Hasan Mustafavi &ldquo;el-Usul Sitte Aşr&rdquo; adlı kitapta toplamıştır.</p>\n\n<p>\n	Şeyh Aga Bozorg&rsquo;a g&ouml;re bu Usul&rsquo;&uuml;n yok olmasında iki fakt&ouml;r etken olmuştur:</p>\n\n<p>\n	1- İlk hadis mecmualarının yazımı ile birlikte &acirc;limlerin Usul-i Erba&rsquo;a Mie&rsquo;ye olan ilgisi azaldı; &ccedil;&uuml;nk&uuml; zaten bu hadis mecmuaları Usul-i Erba&rsquo;a Mie&rsquo;den esinlenerek hazırlanmıştı ve ayrıca Usul-i Erba&rsquo;a Mie&rsquo;de belirli bir d&uuml;zen ve fihristin olmayışı da ilginin azalmasına sebebiyet vermekteydi.</p>\n\n<p>\n	2- Ehl-i S&uuml;nnet <a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a> ekol&uuml;nden fanatik g&ouml;r&uuml;şl&uuml; bazı kimselerin hk. 448 yılında Şeyh Tusi&rsquo;nin k&uuml;t&uuml;phanesini yakması sonucu bir&ccedil;ok Usul yanmıştı.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Uuml;&ccedil;&uuml;nc&uuml; D&ouml;nem:<br />\n	Şia&rsquo;nın İlk Hadis Mecmualarının Yazımı</strong></p>\n\n<p>\n	Şia hadis tarihinin ikinci d&ouml;nemini incelerken değindiğimiz &uuml;zere Masum İmamlar&rsquo;ın ashabı, İmam Hasan Askeri&rsquo;ye kadar Ehl-i Beyt&rsquo;in hadis mirasını Usul kapsamında kaydetme &ccedil;abasında bulunmuşlardır. Bu bağlamda herkes kendi metod ve y&ouml;ntemleriyle ve de İmamlar&rsquo;ın huzurundan faydalandığı kadarıyla bir hadis sahifesi hazırlamaya &ccedil;alışmıştır. Her ne kadar Hamid b. Ziyad, Yunus b. Abdurrahman, Muhammed b. Yahya gibi bazı muhaddisler bu sahifeleri bir araya getirip kapsamlı bir mecmua oluşturma &ccedil;abasında bulunmuşsa da bu sahifelerin t&uuml;m&uuml;ne erişememeleri ve yalnızca fıkıh gibi bazı &ouml;zel konulara odaklanmaları neticesinde kayda değer bir sonu&ccedil; elde edememişlerdir.</p>\n\n<p>\n	Diğer taraftan Gaybet-i Suğra&rsquo;nın bitmesi ve Gaybet-i K&uuml;bra&rsquo;nın başlamasıyla kapsamlı bir hadis mecmuasının olmayışı ve var olan Usul&rsquo;&uuml;n de dağınık ve perakende olması neticesinde fıkıh ve kelam gibi &ccedil;eşitli konularda &acirc;limler arasında ihtilafların meydana gelmesi, kapsamlı bir hadis mecmuasının varlığını zaruri hale getirmiştir.</p>\n\n<p>\n	İşte bu eksikliğin giderilmesi i&ccedil;in Sıkat&rsquo;ul İslam Kuleyni (&ouml;. 329), Şeyh Saduk (&ouml;. 381) ve Şeyh Tusi (&ouml;. 460) gibi b&uuml;y&uuml;k &acirc;limler &ldquo;el-K&acirc;fi&rdquo;, &ldquo;Men La Yahzuru&rsquo;l Fakih&rdquo;, &ldquo;Medinet&rsquo;ul İlm&rdquo;, &ldquo;Tahzib ve İstibsar&rdquo; gibi kapsamlı hadis mecmualarını kaleme almışlardır. Mezk&ucirc;r &acirc;limlerden &ouml;nce Ahmed b. Muhammed b. Halid Barki (&ouml;. 274), Muhammed b. Saffar (&ouml;. 290) ve Hamid-i Kummi (&ouml;. 300) gibi b&uuml;y&uuml;k &acirc;limler de bu konuda &ccedil;aba sarfederek &ldquo;el-Mehasin&rdquo;, &ldquo;Besair&rsquo;ud-Derecat&rdquo;, ve &ldquo;Gureb&rsquo;ul Esnad&rdquo; adlı eserleri tedvin etmişlerdir. Aynı zamanda Muhammedun-i Selas d&ouml;neminde de bu şahsiyetler veya Şeyh Saduk, Şeyh Tusi ve diğer &acirc;limler tarafından &ldquo;Uyun-i Ahbar-i Rıza&rdquo;, &ldquo;el-Hisal&rdquo;, &ldquo;el-E&rsquo;mali&rdquo;, &ldquo;el-Gaybe&rdquo; ve &ldquo;el-İktisad&rdquo; gibi &ccedil;eşitli hadis mecmuaları yazılmıştır. Fakat ilk belirttiğimiz beş eser diğer mecmualara nazaran kapsam, senetlerinin g&uuml;venirliği ve rivayetlerin i&ccedil;eriği bakımından daha zengin olduklarından Şii &acirc;limlerinin ilgisine mazhar olmuş ve zamanla K&uuml;t&uuml;b-i Hamse (Beş Kitap) diye meşhur olmuşlardır. Sonraki d&ouml;nemlerde &ldquo;Medinet&rsquo;ul İlm&rdquo; adlı eserin yok olmasıyla geride kalan d&ouml;rt mecmua K&uuml;t&uuml;b-i Erba&rsquo;a (D&ouml;rt Kitap) adıyla Şia&rsquo;nın d&ouml;rt temel hadis kaynağı olarak tanınmıştır.</p>\n\n<p>\n	Bu d&ouml;rt kaynak eserle ilgili kısa bilgiler aktaracağız:</p>\n\n<p>\n	<strong>1- K&acirc;fi, Sıkat&rsquo;ul İslam Muhammed b. Yakub Kuleyni (&ouml;. 329)<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></strong></p>\n\n<p>\n	Sıkat&rsquo;ul İslam ve Reis&rsquo;ul Muhaddisin unvanıyla da bilinen Ebu Cafer Muhammed b. Yakub Kuleyni, İran&rsquo;ın Rey şehri Kuleyn kasabasında<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> &acirc;lim ve zahid bir ailede d&uuml;nyaya geldi. Kuleyni&rsquo;nin doğum tarihi tam olarak bilinmese de &ccedil;eşitli hesaplamalarla onun hk. 255 yılları yani İmam Mehdi&rsquo;nin d&uuml;nyaya gelişinden kısa s&uuml;re &ouml;nce veya sonra doğduğu tahmin edilmektedir.</p>\n\n<p>\n	Tarih kaynaklarında kesin bir kayıt olmasa da Kuleyni&rsquo;nin hadis toplamak &uuml;zere Kufe, Bağdat, Şam ve Ba&rsquo;lebek gibi şehirlere gittiği bilinmektedir. Rey şehrinde Şeyh-i Şia unvanıyla bilinen<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> Kuleyni, hk. 327 yılında yani vefatından bir iki yıl &ouml;nce Bağdat&rsquo;a gidip hadis eğitimi ile meşgul olmuştur. Kuleyni&rsquo;nin K&acirc;fi&rsquo;yi yazmak i&ccedil;in yirmi yıl &ccedil;aba sarfettiği bilinmektedir buna g&ouml;re bu mecmua İran&rsquo;ın Kum veya Rey şehrinde yazılmıştır.<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a></p>\n\n<p>\n	Merhum Kuleyni, Ali b. İbrahim Kummi, Muhammed b. Yahya Attar, Ebu Ali Aş&rsquo;ari, H&uuml;seyn b. Muhammed, Ahmed b. İdris, İbn Ferruh Saffari ve İbn Ukde gibi b&uuml;y&uuml;k &acirc;limlerin huzurundan faydalanmıştır. Fakat &uuml;statları arasında Kuleyni&rsquo;ye en &ccedil;ok etki bırakanın Ali b. İbrahim-i Kummi (Tefsir-i Maruf&rsquo;un Yazarı) ve Muhammed b. Yahya Aş&rsquo;ari olduğu bilinmektedir.</p>\n\n<p>\n	Kuleyni&rsquo;nin &ouml;ğrencileri arasında ise Ebu&rsquo;l Kasım Cafer b. Kavleviyeh (&ouml;. 367), Ebu Muhammed Harun b. Musa (&ouml;. 385), Ebu Galib Ahmed b. Muhammed (&ouml;. 368) gibi her biri hadis, fıkıh, rical ve &ccedil;eşitli ilimlerde &uuml;n yapmış şahsiyetlerden bahsedebiliriz.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Merhum Kuleyni&rsquo;nin diğer ilmi &ccedil;alışmalarından bazıları ise ş&ouml;yledir:</p>\n\n<p>\n	<strong>1- Tabir&rsquo;ur-R&uuml;ya</strong></p>\n\n<p>\n	<strong>2- er-Reddu a&rsquo;la Karamite</strong></p>\n\n<p>\n	<strong>3- Resail&rsquo;ul E&rsquo;imma</strong></p>\n\n<p>\n	<strong>4- Kitab&rsquo;ur Rical</strong><a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Muhtelif konular d&acirc;hilindeki ilmi &ccedil;alışmaları, K&acirc;fi&rsquo;deki hadislerin d&uuml;zen ve sıralama metodu, b&ouml;l&uuml;m ve başlıklar i&ccedil;in belirttiği konular ve bazı rivayetlere getirilen kelam şerhlerinden yola &ccedil;ıkarak Kuleyni&rsquo;nin hadis ilminde derin bilgi taşıdığını ve kelam, fıkıh gibi diğer İslami konulara da vakıf olduğunu s&ouml;yleyebiliriz.</p>\n\n<p>\n	Kuleyni hk. 328 veya 329 yılında fani d&uuml;nyaya veda etti ve Bağdat&rsquo;ta toprağa verildi. Vefatından yıllar sonra mezarı yıkılıp, bedeninin sapasağlam olduğu g&ouml;r&uuml;l&uuml;nce d&ouml;nemin valisi tarafından mezarına bir t&uuml;rbe yaptırıldı.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	el-K&acirc;fi, Şia&rsquo;nın ilk ve en kapsamlı hadis kaynağıdır ve bazılarının deyişiyle onun seviyesinde hen&uuml;z bir kitap yazılmamıştır. Usul&rsquo;de iki, furu&rsquo;da d&ouml;rt ve ravza&rsquo;da bir ciltten oluşan K&acirc;fi toplamda 30 kitap, 326 b&acirc;b ve 16199 rivayetten oluşmaktadır.<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> Son d&ouml;nem &acirc;limlerince bunlardan 5072&rsquo;si sahih, 144&rsquo;&uuml; hasene, 1118&rsquo;i muvassak ve 9485&rsquo;i zayıf olarak kabul edilmiştir.</p>\n\n<p>\n	&Ouml;yle g&ouml;r&uuml;l&uuml;yor ki K&acirc;fi ismi yazar tarafından bu hadis mecmuasına verilmemiştir. &Ccedil;&uuml;nk&uuml; Kuleyni mukaddimede buna değinmemiştir. Sadece; &ldquo;Yanında dinin t&uuml;m alanlarını kapsayan, ilim arayan kimseye kifayet edecek, y&uuml;celmek ve hidayet isteyene ise referans sayılacak kapsamlı ve k&acirc;fi (yeterli) bir kitabın olmasını arzu ediyorsun.&rdquo;<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a> diyerek m&uuml;minlerin dini ihtiya&ccedil;larına k&acirc;fi gelecek bir kaynak hazırlamak istediğini anlıyoruz.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Bir&ccedil;ok araştırmacıya g&ouml;re Kuleyni K&acirc;fi kitabını yazmak i&ccedil;in yirmi yılını vermiştir. Bu uzun s&uuml;re Kuleyni&rsquo;nin hadis se&ccedil;iminde ve hadislerin uygun b&acirc;blara yerleştirmede olduk&ccedil;a dikkatli davrandığını g&ouml;steriyor.<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a></p>\n\n<p>\n	Kuleyni kitabının mukaddimesinde bu kitabı din kardeşlerinden birisinin isteğinden sonra hazırladığına işaret etmiştir. Bu şahsın ismi tam bilinmese de Muhammed b. Ahmed b. Abdullah Sefevani veya Muhammed b. Namani olduğu tahmin edilmektedir.<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Kuleyni&rsquo;nin mukaddimedeki a&ccedil;ıklaması ş&ouml;yledir:</p>\n\n<p>\n	&ldquo;Kardeşim! Zamane halkından yakındığını &ouml;ğrendim. Cahillikte birleşip cehalet yolunu abat etmede &ccedil;ok &ccedil;aba sarfetmekteler ve b&ouml;yle giderse ilim bu toplumdan sonsuza dek uzaklaşacaktır. Bazı konularda problem yaşadığını belirtmişsin. Gelen rivayetlerdeki farklılıklar y&uuml;z&uuml;nden bu mevzularda hakikati bulamıyorsun. Rivayetlerdeki ihtilafın sebep ve nedenlerden kaynaklandığını bildirmişsin ve bu konuda seni y&ouml;nlendirecek birikimli bir &acirc;lime ulaşamıyorsun. Dedin ki; yanında dinin t&uuml;m alanlarını kapsayan, ilim arayan kimseye kifayet edecek, hidayet isteyene ise referans sayılacak kapsamlı ve k&acirc;fi bir kitabın olmasını arzu ediyorsun &ouml;yle ki her kim sadık İmamlar&rsquo;ın amel ve uygulamalarını, sabit s&uuml;nnetlerini &ouml;ğrenmek istiyorsa bu kitaptan &ouml;ğrenebilsin ve Allah&rsquo;a kulluk ile Peygamber&rsquo;in s&uuml;nnetine uymak isteyen kimse bu kitap yardımıyla bunu başarabilsin.&rdquo;<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a></p>\n\n<p>\n	Bu mektup Kuleyni&rsquo;nin amacını da a&ccedil;ıklar niteliktedir. Kuleyni bu kitabı yazarak Şia rivayetlerini dağınıklıktan kurtarıp tek bir mecmuada toplayarak dini ihtilafların &ccedil;oğalmasını engellemeyi ama&ccedil; edinmiştir.</p>\n\n<p>\n	<strong>K&acirc;fi&rsquo;nin &Ouml;zellik ve İmtiyazları</strong></p>\n\n<p>\n	1- K&acirc;fi&rsquo;nin Kapsamı: Diğer t&uuml;m hadis kaynaklarına nazaran hatta &ldquo;Men La Yahzuru&rsquo;l Fakih&rdquo;, &ldquo;Tahzibu&rsquo;l Ahk&acirc;m&rdquo; ve &ldquo;İstibsar&rdquo; gibi ilk hadis mecmualarına kıyasla daha kapsamlı ve geniş bilgilere sahiptir. &Ccedil;&uuml;nk&uuml; sadece ahk&acirc;m veya dini h&uuml;k&uuml;mlerle yetinmeyerek ahlak ve inan&ccedil; konularına dair hadisleri de i&ccedil;ermektedir. Ş&uuml;phesiz Şeyh Tusi ve Şeyh Saduk da derledikleri hadis mecmualarında yalnızca dini h&uuml;k&uuml;mler i&ccedil;eren hadislere değil, t&uuml;m konuları i&ccedil;eren &ccedil;alışmalar i&ccedil;inde olsalardı bug&uuml;n Şia&rsquo;nın hadis mirası daha zengin ve daha kapsamlı olurdu. Bu bağlamda merhum Feyz, K&acirc;fi&rsquo;yi &ouml;vg&uuml;yle anarken diğer hadis mecmualarını da akaid ve ahlaki hadisler ihtiva etmedikleri i&ccedil;in eleştirmiştir.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	2- Takdire Şayan Dizim: Merhum Kuleyni bu denli kapsamlı bir hadis mecmuası hazırlayan ilk kimsedir. Yani kendisinin &ouml;rnek alabileceği bir kaynak olmadığı halde b&acirc;blar ve başlıkları incelerken şaşırtıcı bir d&uuml;zen ve tertiple karşılaşıyoruz. Usul&rsquo;&uuml; Furu&rsquo;ya mukaddem kılması ve ardınca Ravza&rsquo;yı eklemesi kitaptaki itinalı d&uuml;zeni g&ouml;steren unsurlardandır. Usul-i K&acirc;fi&rsquo;de &ouml;nce akıl ve cehalet sonra ilim daha sonra tevhid ve h&uuml;ccet kitaplarının gelmesi de buradaki inceliği g&ouml;stermektedir. &Ccedil;&uuml;nk&uuml; insanı hayvandan ayıran ve dinin usul ile furu mevzularında temel fakt&ouml;r akıldır. Aklı y&ouml;nlendiren ve değerli kılan ise ilimdir.</p>\n\n<p>\n	Akıl ve ilimden sonraki adım ise Allah&rsquo;ı tanımaktır ve daha sonra da N&uuml;b&uuml;vvet ve İmamet makamlarını tanımak. &Ccedil;&uuml;nk&uuml; Hz. Peygamber (s.a.a) ve İmamlar (a.s) İlahi ilkelerle halkı hidayet etmekle y&uuml;k&uuml;ml&uuml; olan kimselerdir.</p>\n\n<p>\n	Kitaptaki diğer b&ouml;l&uuml;m ve b&acirc;blar da aynı şekilde belirli bir d&uuml;zen d&acirc;hilinde sıralanmışlardır.</p>\n\n<p>\n	Bug&uuml;ne kadar K&acirc;fi&rsquo;ye bir&ccedil;ok şerh yazılmıştır bunlardan bazıları ise şunlardır: Miratu&rsquo;l Ukul fi Şerh-i Ahbari Al-i Resul<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a>, Şerh-i Sadru&rsquo;l Mutaallihin<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a> ve Şerh-i Molla Salih Mazenderani<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	Ravza&rsquo;nın Kuleyni&rsquo;ye İstinat Edilişinin İncelenmesi</p>\n\n<p>\n	K&acirc;fi&rsquo;nin t&uuml;m ciltlerinin Kuleyni&rsquo;ye istinat edilmesinde herhangi bir ş&uuml;phe olmamıştır. Ancak Molla Halil Kazvini&rsquo;ye g&ouml;re Ravza aslında İbn İdris&rsquo;in yazdığı bir eser olup, yanlışlıkla Kuleyni&rsquo;ye nispet edilmiştir. Bu g&ouml;r&uuml;ş hadis bilimcilerince eleştirilmiş ve aşağıdaki delillerle reddedilmiştir:</p>\n\n<p>\n	a. K&acirc;fi&rsquo;de yer alan ve Kuleyni&rsquo;nin bizzat kendilerinden duyup naklettiği r&acirc;viler, rivayetin sekizinci veya dokuzuncu tabakasındadırlar, Kuleyni de dokuzuncu tabakadadır. Oysa İbn İdris on beşinci tabakadadır. Hal b&ouml;yleyken on beşinci tabakada olan bir şahıs vasıta olmaksızın sekizinci tabakada yer alan bir kimseden rivayette bulunabilir mi?</p>\n\n<p>\n	b. Ravza&rsquo;da yer alan hadis senetleri ile K&acirc;fi&rsquo;nin diğer kitapları yani Usul ve Furu&rsquo;da yer alan hadis senetleri aynıdır. Bu da aynı yazardan telif edildiğini g&ouml;steren bir diğer unsurdur.</p>\n\n<p>\n	c. İbn İdris&rsquo;ten yıllar &ouml;nce yaşayan Neccaşi ve Şeyh Tusi gibi şahsiyetler Ravza&rsquo;yı Kuleyni&rsquo;nin eserlerinden ve K&acirc;fi&rsquo;nin bir par&ccedil;ası olarak bildirmişlerdir. Şayet iddia doğruysa, İbn İdris&rsquo;den yıllar &ouml;nce yaşayan Neccaşi ve Şeyh Tusi gibi şahıslar bu kitabın varlığından nasıl haberdar olmuşlardır?<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	<strong>2- Men La Yahzuru&rsquo;l Fakih, Şeyh Saduk Muhammed b. Ali b. Babeveyh Kummi (&ouml;. 381)<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></strong></p>\n\n<p>\n	Şeyh Saduk k&uuml;nyesiyle bilinen Ebu Cafer b. Ali b. Babeveyh Kummi, hk. IV. y&uuml;zyılın en b&uuml;y&uuml;k Şia muhaddislerindendir.</p>\n\n<p>\n	Doğum tarihi tam olarak bilinmese de hk. 306 yılında d&uuml;nyaya geldiği tahmin edilmektedir.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a> Babası, Şia&rsquo;nın b&uuml;y&uuml;k muhaddislerinden ve Necaşi&rsquo;nin değimi ile Kum havzasındaki muhaddislerin &uuml;stadıdır. İmam-ı Zaman&rsquo;ın (a.f) Şeyh Saduk&rsquo;un babasına g&ouml;nderdiği mektupta O&rsquo;na &ldquo;Ey Şeyhim ve mutemedim ve fakihim&hellip;&rdquo; diye hitap etmesi, onun y&uuml;ce makamı ve ilmine işaret etmektedir.<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Babeveyh her şeyden &ouml;nce kendi oğlu Şeyh Saduk&rsquo;u yetiştirme g&ouml;revini &uuml;stlenmişti. Bir s&uuml;re sonra vefat etmesiyle Şeyh, ilim edinmek &uuml;zere Muhammed b. Hasan Ahmed b. Velid&rsquo;in derslerine katılıp on beş yıl boyunca onun g&ouml;lgesinden faydalanmıştır. Şeyh, babasına duyduğu saygıya rağmen defalarca &uuml;stadı olan İbn Velid&rsquo;in g&ouml;r&uuml;şlerini babasının g&ouml;r&uuml;şlerine tercih etmiştir. Babası ve İbn Velid&rsquo;in dışında Muhammed b. Ali b. Macilviye, Muhammed b. Musa b. Mutevekkil, Ahmed b. Muhammed b. Yahya Attar gibi b&uuml;y&uuml;k &uuml;statların huzurunda bulunmuştur.<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a></p>\n\n<p>\n	Şeyh Saduk&rsquo;un yaşadığı d&ouml;nem, Al-i Ziyad ve Al-i Buye&rsquo;nin yani Şiilerin y&ouml;netimde olduğu zamana denk gelmektedir. Bu bağlamda onlar tarafından desteklenmiş ve d&ouml;nemin h&uuml;k&uuml;mdarı R&uuml;kn&uuml;&rsquo;d-Devle&rsquo;nin davetiyle Rey şehrine gelerek orada ilmi &ccedil;alışmalarda bulunmuştur. Ayrıca h&uuml;k&uuml;mdarın bilge veziri Sahib b. İbad&rsquo;ın isteğiyle &ldquo;Uyun-u Ahbar-ur Rıza&rdquo; adlı hadis mecmuası da Şeyh tarafından tedvin edilmiştir.<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Şeyh Saduk&rsquo;un &ouml;ğrencileri arasından H&uuml;seyn b. Ubeydullah Gazairi, Ali b. Ahmed b. Abbas Neccaşi, Seyyid Murtaza, Şeyh M&uuml;fid, Harun b. Musa Tilakbari gibi b&uuml;y&uuml;k şahsiyetlerden s&ouml;z edebiliriz.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Yazdığı eserlerin sayısı iki y&uuml;z elli cildi aşsa da<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> teliflerin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml; zaman d&acirc;hilinde ve tarihteki &ccedil;eşitli vakalar neticesinde kaybolmuştur. Bug&uuml;n sadece adını bildiğimiz kitapların &ccedil;eşitliliği Şeyh&rsquo;in muhtelif İslami konulara olan h&acirc;kimiyeti ve ilmi derinliğini g&ouml;stermektedir.</p>\n\n<p>\n	Şeyh Saduk hk. 381 yılında Rey şehrinde vefat etti ve o şehirde toprağa verildi. Hk. 1281 yılında Feth Ali Şah d&ouml;neminde şiddetli yağmur ve selden dolayı Şeyh&rsquo;in mezarında &ccedil;&ouml;k&uuml;nt&uuml; meydana gelir. Bunun neticesinde g&ouml;r&uuml;nen Şeyh&rsquo;in &ccedil;&uuml;r&uuml;meyen bedeni ve kınalı tırnakları, onun y&uuml;ce manevi ve ilmi makamını bir kez daha ortaya &ccedil;ıkarır.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a></p>\n\n<p>\n	Fıkhi rivayetleri ihtiva eden &ldquo;Fakih&rdquo; ya da &ldquo;Men l&acirc; yahdur&rdquo; adıyla bilinen d&ouml;rt cilttik Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h kitabı, K&acirc;fi&rsquo;den sonra Şii d&uuml;nyasının en muteber ve &ouml;nemli hadis kaynağıdır.</p>\n\n<p>\n	5998 rivayet i&ccedil;eren bu kitap 666 babdan oluşmaktadır. Rivayetlerin 3943&rsquo;&uuml; senetli ve 2055&rsquo;i m&uuml;rsel yani senetsizdir.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h kitabındaki rivayetlerin dizimi, fıkıh konuları esasınca yapılmıştır. &Ouml;rneğin ilk bab sular ve temizlik h&uuml;k&uuml;mlerini a&ccedil;ıklayan rivayetlerden oluşmaktadır. Daha sonra gus&uuml;l, teyemm&uuml;m, namaz vb. konulu bablar sırasıyla getirilmiştir.</p>\n\n<p>\n	Şeyh Saduk kitabın &ouml;ns&ouml;z&uuml;nde bu eseri yazmadaki amacını ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	&ldquo;Kader beni gurbet beldesi Belh şehrindeki İlak kasabasına &ccedil;ekince; oraya gelen İmam Musa Kazım&rsquo;ın evlatlarından Nimet lakaplı Şerifuddin Ebu Abdullah ile tanışmaya m&uuml;şerref oldum. Onunla konuştuk&ccedil;a g&ouml;nl&uuml;m sevin&ccedil;le doldu ve dostluğundan pek faydalandım. O bana Zekeriya Razi&rsquo;nin yazdığı Men La Yahzuru&rsquo;l Tabib adlı eserinden ve kendi alanında k&acirc;mil bir kitap olduğundan bahsetti. Daha sonra benden helal ve haram, şeriat ve ahk&acirc;mla ilgili her a&ccedil;ıdan kapsamlı bir kitap yazmamı ve Men La Yahzuru&rsquo;l Fakih diye adlandırmamı istedi.&rdquo;<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a></p>\n\n<p>\n	Bu &ouml;ns&ouml;z değerlendirildiğinde Saduk&rsquo;un &uuml;st&uuml;n ahlakından dolayı &ouml;zel h&uuml;rmet duyduğu Nimet&rsquo;in isteği &uuml;zere fıkıhta her y&ouml;n&uuml;yle kapsamlı olan Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h&rsquo;i kaleme aldığı anlaşılmaktadır. Şeyh, mukaddimenin diğer bir b&ouml;l&uuml;m&uuml;nde ise sadece kendi fıkhi g&ouml;r&uuml;şlerine uygun olan rivayetleri zikrettiğini belirtmiştir:</p>\n\n<p>\n	&ldquo;Musannifler gibi t&uuml;m rivayetleri yazmayı d&uuml;ş&uuml;nm&uuml;yorum, sadece fetvalarıma uygun olan ve sahih bildiğim rivayetleri zikredeceğim.&rdquo;<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a></p>\n\n<p>\n	Şeyh ayrıca rivayetlerin senetlerini son r&acirc;vi hari&ccedil; hazfederek kitabın sonunda Muşeyyihe adını verdiği bir b&ouml;l&uuml;mde zikretmiştir.</p>\n\n<p>\n	Muhammed Taki Meclisi (II. Meclisi) bu kitap i&ccedil;in Fars&ccedil;a ve Arap&ccedil;a olmak &uuml;zere Ravzatu&rsquo;l Muttakin fi Şerh-i Ahbari&rsquo;l E&rsquo;immetu&rsquo;l Masumin ve Levamiu Sahibkarani adlı iki şerh yazmıştır.</p>\n\n<p>\n	<strong>3- Tahzibu&rsquo;l Ahk&acirc;m fi Şerhu&rsquo;l Muknia, Şeyhu&rsquo;t-Taife Muhammed b. Hasan Tusi (&ouml;. 460)</strong></p>\n\n<p>\n	Şeyhu&rsquo;t-Taifa k&uuml;nyesiyle de bilinen Ebu Cafer Muhammed b. Hasan Tusi hk. 385 yılında Horasan&rsquo;ın Tus şehrinde d&uuml;nyaya geldi.<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> Yirmi &uuml;&ccedil; yaşına kadar aldığı eğitim hakkında net bir bilgi olmasa da, o d&ouml;nemde y&ouml;netimin Al-i Buye&rsquo;de olması ve Şia &acirc;limlerinin desteklenmesi ile Horasan, Kum ve Rey gibi şehirlerde İslami ilimlerin canlanmasından yola &ccedil;ıkarak Şeyh&rsquo;in ilk eğitimini kendi beldesinde veya diğer şehirlerde aldığını tahmin edebiliriz. Şeyh hk. 408 yılında Bağdat&rsquo;a gitmiştir.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	Şeyh&rsquo;in yaşadığı yıllarda Bağdat, Abbasi hilafetinin başkenti ve İslam &acirc;leminin en &ouml;nemli ilmi merkezi konumundaydı. &Ouml;nemli ve b&uuml;y&uuml;k k&uuml;t&uuml;phanelerin yanı sıra fıkhi, kelami ve diğer dini konularda s&ouml;z sahibi &acirc;limlerin Bağdat&rsquo;ta bulunması, bu şehrin ilmi ve k&uuml;lt&uuml;rel zenginliğini arttırıyordu.</p>\n\n<p>\n	Şeyh, d&ouml;nemin Bağdat&rsquo;ında Şii b&ouml;lgelerinden olan Karh&rsquo;da yaklaşık kırk yıl yaşadı. Bu d&ouml;nem boyunca Şeyh M&uuml;fid gibi değerli şahsiyetlerin huzurundan faydalandı ve &ouml;nemli eserlerini kaleme aldı. Hk. 448 veya 449 yılında fanatik S&uuml;nnilerle Şiiler arasında yoğunlaşan ihtilaflar sonrası Şeyh&rsquo;in evi ve k&uuml;t&uuml;phanesi ateşe verildi. Bunun &uuml;zerine Şeyh, o d&ouml;nem metruk bir b&ouml;lge olan Necef&rsquo;e hicret etti<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a> ve &ouml;mr&uuml;n&uuml;n sonuna kadar Necef&rsquo;te yaşadı. On bir yıllık bu s&uuml;renin bereketiyle diğer &acirc;lim ve muhaddisler de bu şehire y&ouml;nelip bin yıllık Necef havza ve medresesinin temelleri atıldı.</p>\n\n<p>\n	Şeyh Tusi hk. 460 yılında Necef&rsquo;te vefat etti ve kendi vasiyeti gereği yaşadığı evde toprağa verildi.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	Şeyh&rsquo;in &uuml;stadları arasından İmamiye&rsquo;nin erk&acirc;nı olarak bilinen Şeyh M&uuml;fid ve Şeyh Murtaza gibi şahsiyetlerden s&ouml;z edebiliriz. Ş&uuml;phesiz Şeyh, ilimdeki derinliğini ve değerli eserlerini bu iki &uuml;stadın terbiyesine bor&ccedil;ludur. Şeyh yaklaşık beş yıl boyunca ve Şeyh M&uuml;fid&rsquo;in vefatına kadar (hk. 413) onun huzurundan faydalandı ve daha sonra hk. 436&rsquo;da Seyyit Murtaza&rsquo;nın vefatına kadar Seyyid&rsquo;in terbiyesine mazhar oldu.</p>\n\n<p>\n	Aynı asırda yaşayan Neccaşi, Şeyh&rsquo;in yirmi &uuml;&ccedil; eserine, Şeyh ise kendi şerh-i halinde kırk bir esere işarette bulunmuştur. &Ccedil;eşitli kaynaklarda Şeyh Tusi&rsquo;nin elliden fazla eserinin bulunması ise Necaşi&rsquo;nin fihrist &ccedil;alışması ve Şeyh&rsquo;in şerh-i halden sonra yazdığı eserleri de ihtiva ettiğinden kaynaklı olabilir. Tehzib ve İstibsar adlı eserlerlerin yanı sıra Şeyh&rsquo;in kelam ilminde &ldquo;Telhisu&rsquo;ş-Şafi&rdquo;, &ldquo;el-Mufassah ve&rsquo;l Gaybe&rdquo;, Tefsir alanında &ldquo;Tibyan&rdquo;, fıkıh alanında &ldquo;Nihaye&rdquo;, &ldquo;Mabsut&rdquo; ve &ldquo;Hilaf&rdquo;, usulde &ldquo;el-İdde&rdquo; ve rical ilmi kapsamında &ldquo;Fihrist&rdquo; ve &ldquo;İhtiyar-i Marifetu&rsquo;r-Rical&rdquo; gibi &ouml;nemli eserleri bulunmaktadır.<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a></p>\n\n<p>\n	Tehzibu&rsquo;l Ahk&acirc;m 13988 rivayet, 393 bab ve 23 kitaptan oluşmuş ve on ciltte yayınlanmıştır.<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a></p>\n\n<p>\n	Şeyh Tusi&rsquo;nin &uuml;stadı Şeyh M&uuml;fid, el-Mukni&rsquo;a adlı eserde fıkhi g&ouml;r&uuml;şlerini herhangi bir rivayete işaret etmeden veya istidlal belirtmeden nakletmiştir. &Ouml;te yandan Şeyh Tusi gen&ccedil;lik yılları olan 25&rsquo;li yaşlarda Bağdat&rsquo;a geldiğinde muhalifler i&ccedil;in bir kınama aracı haline gelen rivayetlerdeki &ccedil;elişkilerle karşılaşmış ve bu durumu ıslah etmek i&ccedil;in kendini sorumlu hissederek &uuml;stadının kitabını uygun bir başlangı&ccedil; addetmiştir. Şeyh Tusi, &uuml;stadının kaleme aldığı el-Mukni&rsquo;a adlı esere rivayi bir şerh mahiyetinde olan yani g&ouml;r&uuml;şlerin rivayetlerdeki delillerini a&ccedil;ıklayan Tehzib adlı eseri 26 yaşında yazmaya başlamıştır.<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a></p>\n\n<p>\n	Şeyh Tusi, Tehzib adlı eseri yazmadaki amacını ş&ouml;yle beyan etmiştir:</p>\n\n<p>\n	&ldquo;Dostlarımızdan bazıları bana hadislerdeki &ccedil;elişki ve ihtilaflardan bahsettiler, &ouml;yle ki karşıtı olmayan bir hadis bulunmamaktadır ve hi&ccedil;bir hadis &ccedil;elişki ve karşıt hadisten beri değildir, bu ise muhaliflerin bizimle alay etmelerine ve istihzada bulunmalarına neden olmuştur. Bu a&ccedil;ıdan teviller ve &ccedil;elişkili hadisleri i&ccedil;eren bir eserin hazırlanması, ş&uuml;phesiz en &ouml;nemli dini vazifelerimizden ve Allah Te&acirc;l&acirc;&rsquo;ya yakınlaşma aracıdır.&rdquo;<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Şeyh&rsquo;in bu s&ouml;zlerinden anlaşıldığı &uuml;zere Tehzib&rsquo;i yazmadaki amacı bir nevi rivayetlerin bir araya getirilmelerindeki yolların izahıdır. &Ccedil;&uuml;nk&uuml; rivayetlerdeki &ccedil;elişkiler muhaliflerin istihzalarıyla birlikte bu mektebi savunanların da yoldan sapmalarına neden olmuştur.</p>\n\n<p>\n	<strong>Tehzibu&rsquo;l Ahk&acirc;m&rsquo;ın &Ouml;zellik ve Ayrıcalıkları</strong></p>\n\n<p>\n	1- Kuleyni (sahih &ouml;l&ccedil;&uuml;lerini taşıyan hadisler) ve Şeyh Saduk&rsquo;un (sadece veya fetvalar doğrultusunda olan hadisler) y&ouml;ntemlerinin aksine Tehzib&rsquo;de herhangi bir sınırlama olmaksızın rivayetlerin &ccedil;oğu yer almaktadır. Bu a&ccedil;ıdan K&acirc;fi ve Men La Yahzur&rsquo;e nazaran daha kapsamlıdır.</p>\n\n<p>\n	2- Şeyh katıldığı veya katılmadığı rivayetleri kısaltmaksızın nakletmek suretiyle fakihlerin veya hadis araştırmacılarının konuları daha derin incelemelerine olanak sağlamıştır. &Ouml;te yandan bu bize Masum İmamlar&rsquo;ın (a.s) muhataplarının seviyesince verdikleri yanıtları, takiyye konusunu ve r&acirc;vilerin ma&rsquo;nen rivayet etmelerindeki hatalarını g&ouml;stermektedir.</p>\n\n<p>\n	3- Şeyh Tusi, Şeyh M&uuml;fid ve Seyyid Murtaza gibi b&uuml;y&uuml;k &uuml;statlardan edindiği ilimlerle hadis araştırmacıları i&ccedil;in hadislere, &ouml;teden beri olagelen ve doğruluğu tartışılmayan davranışlar ve team&uuml;l metodu ve teville ilgili değerli bilgi ve tecr&uuml;beler aktarmaktadır.</p>\n\n<p>\n	<strong>4- el-İstibsar fi ma İhtalaf min&rsquo;el Ahbar, Şeyh Tusi (&ouml;. 460)</strong></p>\n\n<p>\n	İstibsar, Tusi&rsquo;nin ikinci hadis mecmuası ve Şia&rsquo;nın &ouml;nemli d&ouml;rd&uuml;nc&uuml; hadis kaynağıdır. &Uuml;&ccedil; ciltten oluşan bu eserin birinci ve ikinci cildi ibadi konuları ve &uuml;&ccedil;&uuml;nc&uuml; cilt ise s&ouml;zleşmeler ve diğer fıkhi konuları ihtiva etmektedir.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	Tusi, Tehzib&rsquo;den sonra 925 bab ve 5511 hadis i&ccedil;eren<a href=\"#_ftn82\" name=\"_ftnref82\" title=\"\">[82]</a> bu eseri yazmadaki amacını ş&ouml;yle a&ccedil;ıklamıştır:</p>\n\n<p>\n	&ldquo;Tehzibu&rsquo;l Ahk&acirc;m olarak bilinen ve helal ile harama dair hadisler i&ccedil;eren kapsamlı kitabımızı okuyan ashabın bu kitabın k&acirc;mil olduğunu fakat muhtasar bir eserin de faydalı olacağını belirtmeleri &uuml;zere&hellip;&rdquo;<a href=\"#_ftn83\" name=\"_ftnref83\" title=\"\">[83]</a></p>\n\n<p>\n	Buna g&ouml;re İstibsar aslında Tehzib&rsquo;in muhtasar ve kısaltılmış halidir. Şeyh Tusi s&ouml;zlerinin devamında &ccedil;elişkili hadisleri bir araya getirip birleştirmenin eşsiz bir &ccedil;alışma olduğunu belirttikten sonra şu beyanda bulunmuştur:</p>\n\n<p>\n	&ldquo;Her babta &ouml;nce fetvanın doğrultusunda olan rivayetleri daha sonra karşıt rivayetleri beyan ederek imk&acirc;n d&acirc;hilinde bunları birleştirmeye &ccedil;alıştım ve rivayeti cerh etmekten sakındım. Kitabın başlangıcında ise rivayetleri birbirine tercih etmedeki Kuran ve kaidelere işarette bulundum.&rdquo;<a href=\"#_ftn84\" name=\"_ftnref84\" title=\"\">[84]</a></p>\n\n<p>\n	Şeyh, &ouml;nce rivayetleri m&uuml;tevatir ve gayr-i m&uuml;tevatir olmak &uuml;zere ikiye ayırdıktan sonra gayr-i m&uuml;tevatirleri de ikiye ayırmıştır:</p>\n\n<p>\n	1- Karine i&ccedil;eren rivayetler: M&uuml;tevatir rivayetler gibi faydalı sayılır. Daha sonra bazı karinelere işarette bulunmuştur: Kur&rsquo;an ile &ccedil;elişmeme, akli deliller vb.</p>\n\n<p>\n	2- Ahad olup karine i&ccedil;ermeyen rivayetler: Şeyh&rsquo;e g&ouml;re bu hadislere zıt bir hadis olmadığı takdirde uyulabilir fakat karşıt bir hadis olursa tead&uuml;l ve teracih (doğrulama ve yalanlama) kaidelerince davranılmalıdır.<a href=\"#_ftn85\" name=\"_ftnref85\" title=\"\">[85]</a></p>\n\n<p>\n	Şeyh Tehzib&rsquo;de olduğu gibi İstibsar&rsquo;da da son r&acirc;vi hari&ccedil; diğer senetleri silerek M&uuml;şeyyihe&rsquo;de beyan etmiştir.</p>\n\n<p>\n	Bu a&ccedil;ıklama ışığında İstibsar ile Tehzib&rsquo;in ortak noktaları aşağıdaki gibidir:</p>\n\n<p>\n	a- Şeyh M&uuml;fid&rsquo;in el-Mukni&rsquo;e adlı eserinin esas alınarak hazırlanması</p>\n\n<p>\n	b- Senetlerin hazfedilerek M&uuml;şeyyihe&rsquo;ye aktarılması</p>\n\n<p>\n	c- Rivayetler arasındaki zıtlığın giderilmeye &ccedil;alışılması ve birleştirilme &ccedil;abaları</p>\n\n<p>\n	İstibsar ve Tehzib arasındaki farka gelince, Şeyh Tusi Tehzib adlı eserde Şeyh M&uuml;fid&rsquo;in g&ouml;r&uuml;şleri doğrultusunda olan rivayetleri geniş bir bi&ccedil;imde zikretmiş ve ardınca karşıt rivayetleri zikrederek bunları birleştirmeye &ccedil;alışmıştır. Oysa İstibsar&rsquo;da el-Mukni&rsquo;e&rsquo;deki ibareleri nakletme gereği duymamış ve her meselede karşıt g&ouml;r&uuml;şe dair rivayetlerin t&uuml;m&uuml;n&uuml; naklederken meseleyi doğrulayan rivayetlerden yalnızca bir ka&ccedil;ına işarette bulunmuş ve daha geniş, daha g&uuml;&ccedil;l&uuml; bir şekilde &ccedil;elişkileri gidermeye &ccedil;alışmıştır. Bu a&ccedil;ıdan İstibsar bir nevi Usul kitaplarına daha yakındır ve daha temkinli ilmi bahisler ihtiva etmektedir.<a href=\"#_ftn86\" name=\"_ftnref86\" title=\"\">[86]</a></p>\n\n<p>\n	Allame Meclisi&rsquo;den &ldquo;Melaz&rsquo;ul Ahyar fi Fehm-i Tehzibu&rsquo;l Ahbar&rdquo; ve Seyyid Nimetullah Cezayiri&rsquo;den &ldquo;Gayetu&rsquo;l Meram&rdquo; Tehzibu&rsquo;l Ahk&acirc;m&rsquo;ın ve Şeyh Abdurrıza Tufeyli&rsquo;den &ldquo;Celae&rsquo;l Absar fi Şerh-i İstibsar&rdquo; adlı eser el-İstibsar&rsquo;ın şerhlerindendir.</p>\n\n<p>\n	<strong>Ahbariler ve Usuliler A&ccedil;ısından K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki Rivayetler</strong></p>\n\n<p>\n	Ahbariler ve Usuliler arasında K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki hadislerin sıhhati hakkında ihtilaf s&ouml;z konusudur.</p>\n\n<p>\n	Ahbariler K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki t&uuml;m hadislerin sıhhatini savunurken, Usuliler bu rivayetlerin bir kısmının sahih olabileceğini belirtmişlerdir. Ahbariliğin yakın d&ouml;nemdeki kurucularından olan Muhammed Emin Esterabadi, el-Fevidu&rsquo;l Medine adlı eserinde K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki rivayetlerin sıhhatine dair on iki delil zikretmiştir.<a href=\"#_ftn87\" name=\"_ftnref87\" title=\"\">[87]</a> Feyz-i Kaşani de el-Vafi adlı eserin mukaddimesinde bu hadislerin sıhhatini savunmuştur.<a href=\"#_ftn88\" name=\"_ftnref88\" title=\"\">[88]</a> Merhum Şeyh H&uuml;rr-i Amuli ise Vesailu&rsquo;ş-Şia kitabının sonunda yer alan dokuzuncu faidede bu iddianın ispatı i&ccedil;in yirmi iki delil zikretmiştir.<a href=\"#_ftn89\" name=\"_ftnref89\" title=\"\">[89]</a></p>\n\n<p>\n	Aynı zamanda Muhaddis-i Behrani de el-Hedaik en-Nazire adlı fıkıh kitabının mukaddimesinde bu iddiayı savunurken dokuz delil getirmiştir.<a href=\"#_ftn90\" name=\"_ftnref90\" title=\"\">[90]</a></p>\n\n<p>\n	Ahbarilerin bu konudaki delillerinden bazıları aşağıdaki gibidir:</p>\n\n<p>\n	1- Bildiğimiz &uuml;zere Ehl-i Beyt&rsquo;ten (a.s) rivayet eden kimselerle Ashab-ı İcma gibi yarenleri yaklaşık &uuml;&ccedil; y&uuml;z yıl boyunca Masum İmamlardan ahk&acirc;m &ouml;ğrenmek ve duydukları &ouml;ğretileri kaydetmekle iştigal etmişlerdir ve bu mesele K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın yazıldığı d&ouml;neme kadar devam etmiştir. Aslında K&uuml;t&uuml;b-i Erba&rsquo;a, İmamların &ouml;ğretilerini i&ccedil;eren bir rivayet mirasından esinlenerek hazırlanmıştır.<a href=\"#_ftn91\" name=\"_ftnref91\" title=\"\">[91]</a></p>\n\n<p>\n	2- K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın yazarları kitaplarının mukaddimesinde kendi eserlerindeki rivayetlerin sıhhatini savunmuşlardır. Kuleyni kitabını, insanların dini yanlış bilmelerinin &ouml;n&uuml;ne ge&ccedil;mek ve onları şaşkınlıktan korumak maksadıyla yazmıştır. Bu iş ancak sahih hadislerin sunumuyla m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Merhum Saduk, Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h&rsquo;deki hadislerin sıhhatine ve kendi fetvaları a&ccedil;ısından uygun olduklarına vurgu yapmıştır. Şeyh Tusi de bu inancından dolayı zahirde zayıf senet i&ccedil;eren hadisleri bile nakletmiştir.<a href=\"#_ftn92\" name=\"_ftnref92\" title=\"\">[92]</a></p>\n\n<p>\n	3- Rical kitapları ve ilk d&ouml;nemleri incelerken K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;yı yazanların d&ouml;neminde g&uuml;venilir hadis mecmualarının varolduğunu ve onların bu mecmualardan istifa ederek K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;yı hazırladıklarını anlıyoruz. Şayet onlar g&uuml;venmedikleri bir hadis nakletmiş olsalardı onu mutlaka işaretlemiş olurlardı aksi takdirde g&uuml;venilir bir kılavuz olamazlardı. Şeyh Tusi bu konuda &ldquo;İdde&rdquo; ve &ldquo;İstibsar&rdquo; adlı eserlerde ş&ouml;yle demiştir:</p>\n\n<p>\n	&ldquo;Amel edilen her hadis sıhhatinde icma olan bir Usul&rsquo;den alınmıştır.&rdquo;<a href=\"#_ftn93\" name=\"_ftnref93\" title=\"\">[93]</a></p>\n\n<p>\n	Buna karşın Usuliler, K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın &ouml;nemi, itibarı ve Şia&rsquo;nın temel kaynağı olmasını kabullenmekle birlikte bu eserlerdeki t&uuml;m rivayetlerin sahih olduğunu reddederek Ahbarilerin delillerini yetersiz bulmaktadırlar.</p>\n\n<p>\n	Usulilere g&ouml;re K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın Usul&rsquo;den esinlenerek hazırlanması onların itibar ve g&uuml;venirliğini g&ouml;stermektedir, i&ccedil;erdiği t&uuml;m rivayetlerin sahih olduğuna değil. &Ccedil;&uuml;nk&uuml; K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın kaynağı sayılan Usul-i Erba&rsquo;a Mie&rsquo;deki t&uuml;m rivayetlerin sihhati kesin değildir. Bunun delili de yalancı ve hatta inan&ccedil;sız bazı kimselerin Ehl-i Beyt&rsquo;ten (a.s) rivayet edenler arasında olmalarıdır.</p>\n\n<p>\n	İmam Cafer-i Sadık bu konuda ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Allah Muğire b. Said&rsquo;e lanet etsin&hellip; O babam&rsquo;a yalan isnad ederdi.&rdquo;<a href=\"#_ftn94\" name=\"_ftnref94\" title=\"\">[94]</a></p>\n\n<p>\n	Diğer bir yerde İmam&rsquo;dan ş&ouml;yle nakledilmiştir:</p>\n\n<p>\n	&ldquo;Muğire b. Said kasıtlı olarak babama yalan isnad ederdi, onun taraftarları babamın ashabına gizlice n&uuml;fuz eder ve ashabın kitaplarını alır Muğire&rsquo;ye ulaştırırlardı ve o da k&uuml;f&uuml;r ve sapkın i&ccedil;erikli konuları rivayetlerin arasına yerleştir ve bunları babama isnad ederdi, daha sonra Şiilerde yayılması i&ccedil;in kitapları sahiplerine geri verirdi.&rdquo;<a href=\"#_ftn95\" name=\"_ftnref95\" title=\"\">[95]</a></p>\n\n<p>\n	Masum İmamlar bu gibi yalancı r&acirc;vilere lanet etmişlerdir.<a href=\"#_ftn96\" name=\"_ftnref96\" title=\"\">[96]</a></p>\n\n<p>\n	K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;yı hazırlayanların hadisler hakkındaki g&ouml;r&uuml;şlerine gelince, evvela zikrettiği hadislerin sıhhatini a&ccedil;ık&ccedil;a savunan sadece Şeyh Saduk olmuştur, ayrıca onların bu iddialarını kabul etsek dahi bu onların kasıtlı olarak ve bilgileri d&acirc;hilinde sahih olmayan bir rivayeti kendi mecmualarında zikretmeyecekleri anlamındadır. Yoksa onların yanlışlıkla ve bilmeyerek zayıf bir hadisi zikretmeleri imk&acirc;n d&acirc;hilindedir.</p>\n\n<p>\n	Diğer bir ifadeyle onların bu iddiada bulunmaları kendi i&ccedil;tihatlarıdır ve bu i&ccedil;tihad onlar i&ccedil;in h&uuml;ccet teşkil etse de bizim i&ccedil;in h&uuml;ccet sayılamaz.<a href=\"#_ftn97\" name=\"_ftnref97\" title=\"\">[97]</a></p>\n\n<p>\n	Ahbarilerce getirilen delillerin noksanlığı bir yana, zayıf hatta yalancı bir&ccedil;ok r&acirc;vinin K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki senet zincirlerinde yer alması, Kur&rsquo;an, muteber s&uuml;nnet, akıl, tarih, ilim vb. ile &ccedil;elişen bir&ccedil;ok rivayetin bulunması ve de bir&ccedil;ok rivayetin bizzat K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;yı hazırlayanlar tarafından reddedilmesi gibi deliller bu kitaplardaki t&uuml;m rivayetlerin sahih olmadığına delalet etmekteler.<a href=\"#_ftn98\" name=\"_ftnref98\" title=\"\">[98]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>D&ouml;rd&uuml;nc&uuml; D&ouml;nem:<br />\n	Hadis Mecmularının Tekmil ve Tanzim D&ouml;nemi</strong></p>\n\n<p>\n	<strong>Tekmil D&ouml;neminin &Ouml;nemli Hadis Kaynakları</strong></p>\n\n<p>\n	<strong>1- Biharu&rsquo;l Envar el-Cami&rsquo;a li D&uuml;rer Ahbaru&rsquo;l E&rsquo;immetu&rsquo;l Athar, Allame Muhammed Bakır Meclisi (&ouml;. 215)<a href=\"#_ftn99\" name=\"_ftnref99\" title=\"\">[99]</a></strong></p>\n\n<p>\n	Allame Meclisi adıyla meşhur olan Muhammed Bakır b. Muhammed Taki Meclisi, Şia&rsquo;nın XI. y&uuml;zyılda yaşamış b&uuml;y&uuml;k muhaddislerindendir. Hk. 1037 yılında İran&rsquo;ın İsfahan şehrinde d&uuml;nyaya geldi ve 1111 yılında 73 yaşındayken vefat etti.</p>\n\n<p>\n	İlmi &ccedil;alışmaları, yazdığı onlarca eser, tedrisatları, şer&rsquo;i sorulara verdiği yanıtları<a href=\"#_ftn100\" name=\"_ftnref100\" title=\"\">[100]</a> ve hocalık faaliyetlerinin yanısıra toplumsal meselelerde d&ouml;nemin en etkin Şii &acirc;limi olması ile tanınan Allame Meclisi, aynı zamanda bulunduğu Şeyhu&rsquo;l İslam ve m&uuml;ft&uuml;l&uuml;k makımından da istifade ederek Şia&rsquo;ya atılan iftira ve yalanların giderilip, Şiiliğin yayılmasında takdire şayan &ccedil;aba ve gayretlerde bulunmuştur.<a href=\"#_ftn101\" name=\"_ftnref101\" title=\"\">[101]</a> Hatta Şiilik i&ccedil;in Meclisi&rsquo;nin d&uuml;ş&uuml;nce ve fikirleri diyenler bile olmuştur.<a href=\"#_ftn102\" name=\"_ftnref102\" title=\"\">[102]</a></p>\n\n<p>\n	Allame, pek &ccedil;ok değerli &uuml;stadın huzurunda bulunmuştur. Bu &uuml;statlardan bazıları şunlardır: Babası Muhammed Taki Meclisi (&ouml;. 1070), H&uuml;seyin Muhakkik Hansari (&ouml;.1098), Molla Salih Mazenderani (&ouml;.1086), Molla Muhsin Feyz-i Kaşani (&ouml;. 1091), Seyyid Nureddin Amuli (&ouml;. 1068).</p>\n\n<p>\n	Allame&rsquo;nin bazı &ouml;ğrencileri ise şunlardır: Seyyid Nimetullah Cezayiri, Mirza Abdullah Tebrizi İsfahani, Mir Muhammed H&uuml;seyin Hatun Abadi vb.<a href=\"#_ftn103\" name=\"_ftnref103\" title=\"\">[103]</a></p>\n\n<p>\n	Allame Meclisi Şii ulema ve muhaddisleri arasında &ccedil;alışmaları ve telifleriyle &uuml;nlenmiştir. Yazmış olduğu 160 eserden 86&rsquo;sı Fars&ccedil;a geri kalanı da Arap&ccedil;a&rsquo;dır. En &ouml;nemli eserleri ise Biharu&rsquo;l Envar, Miratu&rsquo;l Ukul fi Şerh-i Ahbar-i Al-i Resul (Usul ve Furu ve Ravza-i K&acirc;fi&rsquo;nin şerhi), Hayatu&rsquo;l Kulub, Aynu&rsquo;l Hayat ve Zadu&rsquo;l Mead vb.<a href=\"#_ftn104\" name=\"_ftnref104\" title=\"\">[104]</a></p>\n\n<p>\n	İ&ccedil;erdiği hadis sayısı bakımından en zengin Şii hadis mecmuası olan Biharu&rsquo;l Envar (Nur Denizleri) adından da anlaşıldığı &uuml;zere Resul-i Ekrem (s.a.a) ve Ehl-i Beyt&rsquo;inden (a.s) nakledilen rivayetleri i&ccedil;ermektedir. Kapsamlı bir Şia ve İslam ansiklopedisi sayılan Biharu&rsquo;l Envar, İslami konularda araştırma yapmak isteyen herkesin m&uuml;racaat etmesi gereken bir kaynaktır. Bu kitap telif edildiği g&uuml;nden itibaren &acirc;limler ve ilmi &ccedil;evrelerin ilgi ve &ouml;vg&uuml;s&uuml;ne mazhar olmuştur. &Ouml;yle ki Muhaddis-i Nuri ,Bihar i&ccedil;in &ldquo;Şimdiye dek onun kadar kapsamlı bir kitap yazılmamıştır.&rdquo; demiştir.<a href=\"#_ftn105\" name=\"_ftnref105\" title=\"\">[105]</a></p>\n\n<p>\n	Engin muhtevası ve hadislerin &ccedil;okluğundan da anlaşıldığı &uuml;zere Biharu&rsquo;l Envar aslında bir takım &ccedil;alışmasıdır ve Allame bu kitabın hazırlanmasında bazı &ouml;ğrencilerinden yardım almıştır. Katkıda bulunan &ouml;ğrencileri aşağıda zikredildiği gibidir:</p>\n\n<p>\n	1- &Acirc;mine Hatun, Allame&rsquo;nin kız kardeşi</p>\n\n<p>\n	2- Emir Muhammed Salih Hatun Abadi</p>\n\n<p>\n	3- Mirza Abdullah Efendi</p>\n\n<p>\n	4- Abdullah Bahreyni</p>\n\n<p>\n	5- Seyyid Nimetullah Cezayiri<a href=\"#_ftn106\" name=\"_ftnref106\" title=\"\">[106]</a></p>\n\n<p>\n	Allame Meclisi bu eserin hazırlanmasında 400 Şii ve 85 Ehl-i S&uuml;nnet kaynağından istifade ettiğini belirtse de Bihar incelemelerinde bu sayının 629 olduğu hatta daha titiz bir &ccedil;alışmayla daha da artabileceği anlaşılmaktadır.<a href=\"#_ftn107\" name=\"_ftnref107\" title=\"\">[107]</a></p>\n\n<p>\n	Biharu&rsquo;l Envar&rsquo;ın &Ouml;zellikleri ve Ayrıcalıkları</p>\n\n<p>\n	1- Kapsamı: Akaid, ahlak, fıkıh ve diğer t&uuml;m dini konularda i&ccedil;erdiği rivayetlerle hadis mecmualarının en zengini sayılan Biharu&rsquo;l Envar&rsquo;ın kapsayıcılığını g&ouml;steren diğer bir unsur ise, Şia&rsquo;nın K&uuml;t&uuml;b-i Erba&rsquo;a adlı hadis mecmuaları dışında rivayet kaynağı olarak 600&rsquo;&uuml;n &uuml;zerinde Ehl-i S&uuml;nnet ve Şia eserinden faydalanmasıdır. Bu bağlamda gerek Şia&rsquo;nın gerekse Ehl-i S&uuml;nnet&rsquo;in y&uuml;zlerce hadis mecmualarına nazaran daha kapsamlı bir eser sayılır.</p>\n\n<p>\n	2- Rivayetlerin şerh ve a&ccedil;ıklaması: Sadece rivayetleri zikretmekle yetinen &ccedil;oğu hadis mecmuasının aksine Biharu&rsquo;l Envar&rsquo;da hadislere şerh veya a&ccedil;ıklaması olarak &ouml;nemli noktalara değinilmiştir. Bu hususlar hadislerle ilgili ş&uuml;pheleri gidermekle birlikte hadisleri doğru anlama konusunda &ouml;nemli bilgiler i&ccedil;ermektedir.</p>\n\n<p>\n	3- Senetlerin zikredilmesi: Her ne kadar Biharu&rsquo;l Envar&rsquo;da rivayetlerden sonra kaynak zikredilerek sened araştırması m&uuml;yesser kılınsa da Allame, senetleri de zikretmek suretiyle muhakkiklerin zamandan kazanmalarını sağlamıştır.</p>\n\n<p>\n	4- Ulema ve bilginlerin g&ouml;r&uuml;şlerine yer vermek: Allame bir&ccedil;ok eserinde olduğu gibi Bihar&rsquo;da da &ccedil;eşitli mevzular i&ccedil;in gerek S&uuml;nni gerekse Şia ulemasının g&ouml;r&uuml;şlerine yer vermiş ve bazen sayfalarca olan bu g&ouml;r&uuml;şleri incelemiştir. Bu a&ccedil;ıdan Bihar aynı zamanda ulemanın &ccedil;eşitli konulardaki g&ouml;r&uuml;şlerini &ouml;ğrenmek i&ccedil;in de &ouml;nemli bir kaynak sayılır.</p>\n\n<p>\n	<strong>2- Tefsil-i Vesailu&rsquo;ş-Şia ila Tahsilu&rsquo;l Mesailu&rsquo;l Şer&rsquo;iyye, Muhammed b. Hasan H&uuml;rr-i Amuli (&ouml;. 1104)<a href=\"#_ftn108\" name=\"_ftnref108\" title=\"\">[108]</a></strong></p>\n\n<p>\n	Şeyh H&uuml;rr-i Amuli adıyla bilinen ve 36. ceddi H&uuml;rr b. Yezid Riyahi olan Muhammed b. Hasan b. Ali, 1033 yılında L&uuml;bnan&rsquo;ın Cebel Amul b&ouml;lgesindeki Meşgara k&ouml;y&uuml;nde d&uuml;nyaya geldi ve 1104 yılında 71 yaşındayken hakkın rahmetine kavuşup, Meşhed&rsquo;de bulunan İmam Ali Rıza&rsquo;nın t&uuml;rbesine yakın bir yerde toprağa verildi.<a href=\"#_ftn109\" name=\"_ftnref109\" title=\"\">[109]</a></p>\n\n<p>\n	Şeyh&rsquo;in babası, b&uuml;y&uuml;k babası veya Mealim adlı eserin yazarı olan amcası (Şeyh Zeyn&uuml;ddin Muhammed b. Hasan) Cebel Amul&rsquo;deki tanınmış &acirc;lim ve fakihlerden olduğundan Şeyh dini eğitimine aile fertlerinin yanında başladı. İsfahan seyahatinde Allame Meclisi&rsquo;nden hadis icazeti aldı, Allame de m&uuml;tekabilen Şeyh&rsquo;ten hadis icazeti aldı.<a href=\"#_ftn110\" name=\"_ftnref110\" title=\"\">[110]</a> Kendi vatanında kırk yıl ikamet ettikten sonra Ehl-i Beyt İmamlarının t&uuml;rbelerini ziyaret etmek maksadıyla Irak&rsquo;a oradan da İran&rsquo;ın Meşhed şehrine yolculuk etti.<a href=\"#_ftn111\" name=\"_ftnref111\" title=\"\">[111]</a> Meşhed&rsquo;e ge&ccedil;tikten sonra orada ikamet etmeye başlayan Şeyh, vefatına kadar bu şehirde kalarak ilmi yaymak ve yazmakla iştigal etti. Aynı zamanda Meşhed&rsquo;e geldikten kısa bir s&uuml;re sonra şehrin kadılık ve Şeyh&uuml;&rsquo;l İslamlık makamlarına layık g&ouml;r&uuml;ld&uuml;.<a href=\"#_ftn112\" name=\"_ftnref112\" title=\"\">[112]</a></p>\n\n<p>\n	Şeyh H&uuml;rr-i Amuli&rsquo;nin kaleme aldığı eserlerin sayısı 24&rsquo;t&uuml;r.<a href=\"#_ftn113\" name=\"_ftnref113\" title=\"\">[113]</a> Vesail&uuml;&rsquo;ş-Şia dışında &ouml;nemli bazı eserleri şunlardır:</p>\n\n<p>\n	1- el-Cevahiru&rsquo;s-S&uuml;nniye fi Ahadisu&rsquo;l Kudsiyye<a href=\"#_ftn114\" name=\"_ftnref114\" title=\"\">[114]</a></p>\n\n<p>\n	2- İsbatu&rsquo;l Hidat bin-Nusus ve&rsquo;l Mucizat (7 cilt)<a href=\"#_ftn115\" name=\"_ftnref115\" title=\"\">[115]</a></p>\n\n<p>\n	3- el-Fevaidu&rsquo;l Tusiyye<a href=\"#_ftn116\" name=\"_ftnref116\" title=\"\">[116]</a></p>\n\n<p>\n	Vesailu&rsquo;ş-Şia fıkıh konulu hadisleri i&ccedil;eren ve K&uuml;t&uuml;b-i Erba&rsquo;a dışında 70&rsquo;in &uuml;zerinde kaynaktan yararlanarak hazırlanan bir hadis mecmuasıdır.<a href=\"#_ftn117\" name=\"_ftnref117\" title=\"\">[117]</a> Hazırlanışı 18 yılı aşan<a href=\"#_ftn118\" name=\"_ftnref118\" title=\"\">[118]</a> bu eser 31 başlık ve 51 fıkıh konusu olmak &uuml;zere toplam 35.850 rivayet i&ccedil;ermektedir.<a href=\"#_ftn119\" name=\"_ftnref119\" title=\"\">[119]</a> Telifi hk. 1082 yılında tamamlanan Vesail&rsquo;i, Şeyh en az &uuml;&ccedil; defa m&uuml;talaa etmiştir.<a href=\"#_ftn120\" name=\"_ftnref120\" title=\"\">[120]</a> G&uuml;n&uuml;m&uuml;zde 20 ciltte yayınlanan bu kitabın 15. cildine kadar Ayetullah Rabbani&rsquo;nin ve diğer ciltlerde ise Merhum Razi&rsquo;nin a&ccedil;ıklayıcı dipnotları bulunmaktadır.</p>\n\n<p>\n	Şeyh H&uuml;rr-i Amuli, &ouml;nceki hadis mecmualarının i&ccedil;erdiği yanlış te&rsquo;viller, rivayetlerdeki dağınıklık, fıkhi bablarla i&ccedil;erdiği hadislerin uyuşmaması ve bir&ccedil;ok şer&rsquo;i konuda hadis eksikliğinden<a href=\"#_ftn121\" name=\"_ftnref121\" title=\"\">[121]</a> yola &ccedil;ıkarak Vesail&rsquo;i kaleme aldığını ve derlediği hadisleri Şia&rsquo;nın &ouml;nemli ve muteber kaynaklarından naklettiğini beyan etmiştir.<a href=\"#_ftn122\" name=\"_ftnref122\" title=\"\">[122]</a></p>\n\n<p>\n	Vesail&rsquo;i incelediğimizde m&uuml;ellifin fıkhi konulara dair t&uuml;m rivayetleri derleyerek i&ccedil;tihat ve istinbatı kolaylaştırmayı ama&ccedil;ladığını g&ouml;r&uuml;yoruz. Vesail olmaksızın bir fakih, h&uuml;k&uuml;m vermek i&ccedil;in K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki dağınık ve &ccedil;eşitli bablarda yer alan t&uuml;m rivayetleri incelemelidir ve bunu yapsa bile diğer onlarca kaynaktan mahrum kalır.</p>\n\n<p>\n	Vesailu&rsquo;ş-Şia, hadislerin diziliş ve &ccedil;eşitli bablara g&ouml;re ayrışmasındaki tertip nedeniyle yazıldığı g&uuml;nden beri Şii m&uuml;&ccedil;tehitlerinin ilgilenip istifade ettiği bir eserdir.<a href=\"#_ftn123\" name=\"_ftnref123\" title=\"\">[123]</a></p>\n\n<p>\n	<strong>3- M&uuml;stedreku&rsquo;l Vesail ve M&uuml;stenbetu&rsquo;l Mesail, Mirza H&uuml;seyin Nuri (&ouml;. 1320)<a href=\"#_ftn124\" name=\"_ftnref124\" title=\"\">[124]</a></strong></p>\n\n<p>\n	Mirza H&uuml;seyin b. Mirza Muhammed Taki Nuri Tabersi, 1254 yılında İran&rsquo;ın Mazenderan b&ouml;lgesindeki Nur kasabasında d&uuml;nyaya geldi. Daha hen&uuml;z sekiz yaşındayken babasının vefatından ardından &ouml;nce kendi kasabasında Muhammed Ali Mahallati&rsquo;nin yanında ve daha sonra Tahran&rsquo;da Şeyh Abdurrahim Burucerdi&rsquo;nin himayesinde din eğitimi almaya başladı. 1273 yılında 19 yaşındayken eğitime devam etmek maksadıyla Irak&rsquo;ın Necef şehrine giderek orada Şeyhu&rsquo;l Irakeyn lakabıyla meşhur Şeyh Abd&uuml;l H&uuml;seyin Tehrani, Şeyh Murtaza Ensari, Seyyid M&uuml;ceddid Şirazi gibi değerli &acirc;limlerin huzurunda ders g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	Bir m&uuml;ddet sonra Mirza H&uuml;seyin Nuri hadis ilmindeki birikim ve derinliğinden dolayı Muhaddis-i Nuri diye meşhur oldu.<a href=\"#_ftn125\" name=\"_ftnref125\" title=\"\">[125]</a></p>\n\n<p>\n	Şeyh Abbas-i Kummi ve Şeyh Aga Bozorg-i Tehrani gibi değerli &acirc;limler onun &ouml;ğrencilerindendir. Şeyh Aga Bozorg, M&uuml;stedrek adlı eserinin mukaddimesinde &uuml;stadının ilmi ve manevi makamını saygıyla anarak onun azmi, z&uuml;ht, ibadet ve dini &ccedil;alışmalarının &ouml;zellikle de hadis araştırmalarının &ccedil;okluğu ve d&uuml;zenli hayatından &ouml;vg&uuml;yle bahsetmiştir.<a href=\"#_ftn126\" name=\"_ftnref126\" title=\"\">[126]</a></p>\n\n<p>\n	Muhaddis-i Nuri&rsquo;nin Daru&rsquo;l İslam, Nefsu&rsquo;r-Rahman, Mealimu&rsquo;l İber, Cennetu&rsquo;l Me&rsquo;va vb. gibi bir&ccedil;ok &ouml;nemli eseri bulunmaktadır.<a href=\"#_ftn127\" name=\"_ftnref127\" title=\"\">[127]</a></p>\n\n<p>\n	Muhaddis-i Nuri&rsquo;nin diğer talebesi olan Şeyh Abbas Kummi ise &uuml;stadını ş&ouml;yle anlatmaktadır:</p>\n\n<p>\n	&ldquo;Akıl onun hadis, rical, akval ve haberlerdeki n&uuml;ktelere olan derinliğine, rivayet, s&uuml;nen ve eserlerdeki bilgisine hayran kalırdı. S&uuml;bhanallah ne kadar geniş bilgi sahibi ve ilimlerde derin fikre sahipti.&rdquo;<a href=\"#_ftn128\" name=\"_ftnref128\" title=\"\">[128]</a></p>\n\n<p>\n	Muhaddis-i Nuri hicri 1320 yılında hen&uuml;z 66 yaşındayken hakkın rahmetine erdi ve Necef-i Eşref&rsquo;te toprağa verildi.<a href=\"#_ftn129\" name=\"_ftnref129\" title=\"\">[129]</a></p>\n\n<p>\n	M&uuml;stedreku&rsquo;l Vesail, adından da anlaşıldığı &uuml;zere Vesail adlı kitapta yer almayan rivayetleri barındırmıştır. Telifi hicri 1319 yılında tamamlanan bu kitap<a href=\"#_ftn130\" name=\"_ftnref130\" title=\"\">[130]</a> 5421 b&acirc;b i&ccedil;inde 23.514 rivayetten oluşmaktadır.<a href=\"#_ftn131\" name=\"_ftnref131\" title=\"\">[131]</a></p>\n\n<p>\n	M&uuml;stedrek&rsquo;in &ouml;nemli ayrıcalıklarından biri de kitabın sonunda yer alan on faidedir.<a href=\"#_ftn132\" name=\"_ftnref132\" title=\"\">[132]</a> Birinci faide M&uuml;stedrek&rsquo;in kaynaklarını, ikinci faide bu kaynakların &ouml;nemi ve m&uuml;elliflerinin şerh-i halini, &uuml;&ccedil;&uuml;nc&uuml; faide muhaddisin y&ouml;ntemi ve diğer fasıllarda ise el-K&acirc;fi, Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h, Tehzib vb. kitaplarıyla ilgili konulara değinilmiştir. Bu faidelerden en &ouml;nemlisi ikinci olanıdır. Burada kaynak eserlerin bibliyografik bilgileri mevcuttur. M&uuml;stedrek&rsquo;in b&acirc;b d&uuml;zeni Vesail&rsquo;deki gibidir ve yalnızca fıkıh konulu hadisleri i&ccedil;ermektedir.</p>\n\n<p>\n	Bu kitap &ouml;nce &uuml;&ccedil; ciltte daha sonra Alu&rsquo;l Beyt kurumunun &ccedil;abalarıyla 18 cildi esas konular olmak &uuml;zere 24 ciltte yayınlanmıştır.</p>\n\n<p>\n	<strong>5- Camiu&rsquo;l Ahadis eş-Şia, Ayetullah Burucerdi (&ouml;. 1380)<a href=\"#_ftn133\" name=\"_ftnref133\" title=\"\">[133]</a></strong></p>\n\n<p>\n	Muasır d&ouml;nemin en b&uuml;y&uuml;k Şii m&uuml;&ccedil;tehitlerinden olan Ayetullah Burucerdi i&ccedil;tihad d&ouml;nemi boyunca bir&ccedil;ok toplumsal ve k&uuml;lt&uuml;rel hizmetlerde bulunmuştur. Medreseler onun varlığı ve engin bilgisiyle yeniden canlanmış ve bug&uuml;n yaşayan m&uuml;&ccedil;tehitlerin bir&ccedil;oğu onun huzurundan faydalanmıştır.<a href=\"#_ftn134\" name=\"_ftnref134\" title=\"\">[134]</a></p>\n\n<p>\n	Ayetullah Burucerdi fıkhi meseleleri a&ccedil;ıklamada yeni y&ouml;ntemler geliştirmiştir. Ona g&ouml;re şer&rsquo;i h&uuml;k&uuml;m verebilmek i&ccedil;in bilinenin aksine fıkıh tarihi, diğer mezheplerin g&ouml;r&uuml;şleri ve t&uuml;m hadis, tarih, siyer vb. gibi konulara vakıf olunmalıdır. Bu bağlamda &ccedil;oğu fakihin Vesailu&rsquo;ş-Şia&rsquo;yı yeterli bilmesine rağmen Ayetullah Burucerdi bu kitabın noksanlıklar i&ccedil;erdiği d&uuml;ş&uuml;ncesiyle daha kapsamlı ve fakihlerin ihtiya&ccedil; duyduğu t&uuml;m rivayetleri ihtiva eden bir mecmua yazımına başladı.</p>\n\n<p>\n	Bunun i&ccedil;in &ouml;nce kendi d&uuml;ş&uuml;ncesini &ouml;ğrencileriyle paylaştı ve onların yardımıyla daha sonra &ldquo;Cami&rsquo;i Ahadisu&rsquo;ş-Şia&rdquo; diye adlandırılan bu kitabın telifine başlandı. Ayetullah Burucerdi&rsquo;nin yaşadığı d&ouml;nemde bir cildi yayınlanan kitabın yazımı daha sonraları &ouml;ğrencilerinden olan Şeyh İsmail Muizzi Melayiri tarafından devam etti ve şimdiye dek 26 cildi yayınlanmıştır.</p>\n\n<p>\n	Cami&rsquo;i Ahadis-uş-Şia&rsquo;nın &Ouml;zellik ve Ayrıcalıkları</p>\n\n<p>\n	Bu kitabın mukaddimesinde yirmi &uuml;&ccedil; hususiyetten bahsedilmiştir. Biz burada bunların bir ka&ccedil;ına değineceğiz:</p>\n\n<p>\n	a- Her ba kendi mevzusu d&acirc;hilinde olan Kur&rsquo;an ayetlerini (Ayatu&rsquo;l Ahk&acirc;m) i&ccedil;ermektedir.</p>\n\n<p>\n	b- Vesail&rsquo;de kullanılan y&ouml;ntemin aksine kısaltmanın anlam ve i&ccedil;eriğe zarar vermediği birka&ccedil; rivayet hari&ccedil; t&uuml;m rivayetler eksiksiz ve kısaltma yapılmaksızın verilmiştir.</p>\n\n<p>\n	c- Rivayetlerin &ccedil;eşitli kaynaklarda kullanılan lafızlardaki farklılıklarına işaret edilmiştir.</p>\n\n<p>\n	d- &Ccedil;elişkili g&ouml;r&uuml;nen hadislerin yanında bunların tevil ve birleştirme yollarından bahsedilmiştir.</p>\n\n<p>\n	e- Ahlak, s&uuml;nnet, dua ve zikirlerle ilgili rivayetler fıkhi rivayetlerden ayırdedilerek m&uuml;stakil bablarda zikredilmiştir.</p>\n\n<p>\n	f- Her babta yer alan hadisler belirli bir d&uuml;zen d&acirc;hilindedir; &Ouml;nce fetvaya uygun rivayetler daha sonra karşıt rivayetlere yer verilmiştir.</p>\n\n<p>\n	g- Gerekli yerlerde rivayetteki zamirin referansı belirlenmiş ve anlaşılması zor s&ouml;zc&uuml;klerin anlamları beyan edilmiştir.<a href=\"#_ftn135\" name=\"_ftnref135\" title=\"\">[135]</a></p>\n\n<p>\n	Bu kitap Ayetullah Burucerdi&rsquo;nin indinde &ouml;zel bir yere sahipti ve bu kitabın tamamlanmasına pek fazla &ouml;nem verirlerdi &ouml;yle ki yaşamının son anlarında bu kitabı hayatının sermayesi diye tanımlamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Tanzim D&ouml;neminin &Ouml;nemli Hadis Kaynakları</strong></p>\n\n<p>\n	<strong>1- el-Vafi fi Cem&rsquo;i Ahadisi&rsquo;l Kutubi&rsquo;l Erba&rsquo;a el-Kadimiyye<a href=\"#_ftn136\" name=\"_ftnref136\" title=\"\">[136]</a>, Molla Muhsin Feyz-i Kaşani (&ouml;. 1091)</strong></p>\n\n<p>\n	Feyz-i Kaşani diye bilinen Muhammed b. Murtaza b. Mahmud hk. 1007 yılında İran&rsquo;ın Kaşan şehrinde bilgin bir ailede d&uuml;nyaya geldi. Fıkıh, hadis, felsefe, irfan ve diğer İslami ilimleri babası, Seyyid Macid Behrani (&ouml;. 1028), Sadruddin Şirazi (&ouml;. 1050), Mir Muhammed Bakır Damad (&ouml;. 1041), Şeyh Baha&icirc; (&ouml;. 1030), Halil-i Kazvini (&ouml;.1089), Muhammed Salih Mazenderani (&ouml;. 1081) gibi b&uuml;y&uuml;k &uuml;statlardan &ouml;ğrenmiştir.<a href=\"#_ftn137\" name=\"_ftnref137\" title=\"\">[137]</a></p>\n\n<p>\n	Felsefe ve irfanda Sadru&rsquo;l M&uuml;teallihin ve Mir Damad, fıkıh, irfan ve hadiste Seyyid Macid Behrani, Şeyh Baha&icirc; ve hadiste Halil-i Kazvini ile Muhammed Salih Mazenderani gibi b&uuml;y&uuml;k &acirc;limlerden aldığı ilim ona hadiste b&uuml;t&uuml;nsel ve kapsamlı d&uuml;ş&uuml;nmeyi bahşetti. Zaten Merhum Feyz&rsquo;in kaleme aldığı eserlerin kapsam ve muhtevası da bunun bir g&ouml;stergesidir. Telif ettiği 144 eserden fıkıh alanında en &ouml;nemlisi &ldquo;Mefatihu&rsquo;l Şerayi&rdquo;, tefsirde &ldquo;Tefsir-i Safi&rdquo;, hadiste &ldquo;el-Vafi&rdquo;, ahlakta ise &ldquo;el-Muhaccetu&rsquo;l Beyza&rdquo; olmuştur.<a href=\"#_ftn138\" name=\"_ftnref138\" title=\"\">[138]</a></p>\n\n<p>\n	Allame Muhammed Bakır Meclisi, Seyyid Nimetullah Cezayiri ve Kadı Said Kummi gibi b&uuml;y&uuml;k &acirc;limler Feyz-i Kaşani&rsquo;nin talebelerindendir. &Uuml;stad Feyz, 1091 yılında vefat ettiği Kaşan&rsquo;da toprağa verilmiştir.<a href=\"#_ftn139\" name=\"_ftnref139\" title=\"\">[139]</a></p>\n\n<p>\n	K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki tekrarlar hari&ccedil; t&uuml;m rivayetleri yeni dizim, a&ccedil;ıklama ve şerhlerle ihtiva eden el-Vafi&rsquo;de bir mukaddime, 14 kitap, bir sonu&ccedil; ve 273 bab bulunmaktadır. Şeyh Aga Bozorg-i Tehrani&rsquo;ye g&ouml;re Vafi&rsquo;de yaklaşık 50.000 rivayet zikredilmiştir. Bu rakam b&uuml;y&uuml;k ihtimalle K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki rivayetleri şerhetmek i&ccedil;in eklenen rivayetleri de kapsamaktadır.<a href=\"#_ftn140\" name=\"_ftnref140\" title=\"\">[140]</a></p>\n\n<p>\n	M&uuml;ellif, bu eseri tedvin etmedeki amacını; K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın i&ccedil;erdiği rivayetlerin yetersizliği, tekrarlanan hadisleri, bab ve başlıkların dağınıklığı ve neticede bunlara m&uuml;racaatın zorluğu vb. olarak g&ouml;stermiştir.<a href=\"#_ftn141\" name=\"_ftnref141\" title=\"\">[141]</a> G&uuml;n&uuml;m&uuml;zde bu kitap 23 ciltte yayınlanmaktadır.</p>\n\n<p>\n	Ayrıca bu kitabın &ouml;zeti bizzat m&uuml;ellif tarafından &ldquo;eş-Şafi el-M&uuml;ntehab min&rsquo;el Vafi&rdquo; adıyla yayınlanmıştır.<a href=\"#_ftn142\" name=\"_ftnref142\" title=\"\">[142]</a></p>\n\n<p>\n	el-Vafi&rsquo;nin Ayrıcalık ve &Ouml;zellikleri</p>\n\n<p>\n	1- K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki rivayetlere belirli bir d&uuml;zen vermek: Vafi&rsquo;de K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki tekrarlanan rivayetler silinip yeni bir dizim ile getirilmiştir. B&ouml;ylece Vafi&rsquo;ye m&uuml;racaat etmek, K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;ya m&uuml;racaat etme ihtiyacını gidermektedir.</p>\n\n<p>\n	2- Rivayetlerin Şerh ve a&ccedil;ıklaması: Her ne kadar hadis mecmualarında rivayetin şerh edilmesi yaygın bir durum olmasa da, Merhum Feyz bu y&ouml;ntemle rivayetlerdeki ş&uuml;phe ve anlaşmazlıkları gidererek rivayetlere yaklaşım metodunu g&ouml;stermektedir.</p>\n\n<p>\n	3- Rivayetlerin senet ve metninin kısaltılmaması: Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h ve Tehzibler&rsquo;in aksine Vafi&rsquo;de rivayetlerin t&uuml;m senetlerini eksiksiz zikredilerek senet sorunu giderilmiş ve aynı zamanda Vesail&rsquo;deki y&ouml;ntemin aksine metinde herhangi bir kısaltma yapılmaksızın hadisin daha iyi anlaşılmasını sağlamıştır.</p>\n\n<p>\n	<strong>2- M&uuml;nteki el-Ciman fi Ahadis el-Sihah v&rsquo;el Hisan<a href=\"#_ftn143\" name=\"_ftnref143\" title=\"\">[143]</a>, Cemaleddin Hasan b. Zeynuddin (&ouml;. 1011)</strong></p>\n\n<p>\n	Şehid-i Sani&rsquo;nin torunlarında olan Cemaleddin Ebu Mansur Hasan b. Zeynuddin hk. 959 yılında L&uuml;bnan&rsquo;ın Cebel Amul b&ouml;lgesindeki Cub&rsquo;b kasabasında d&uuml;nyaya gelmiş ve yine hk. 1011 yılında bu topraklarda vefat etmiştir.<a href=\"#_ftn144\" name=\"_ftnref144\" title=\"\">[144]</a></p>\n\n<p>\n	Merhum Cemaleddin k&uuml;&ccedil;&uuml;k yaşlarından itibaren babasının huzurunda ilim tahsiline başladı ve babasının şehadetiyle eğitime devam etmek i&ccedil;in Medarik adlı eserin yazarı olan arkadaşıyla birlikte d&ouml;nemin ilim havzası olan Necef şehirine gitti. G&ouml;sterdiği azim ve sebat neticesinde fıkıh, hadis, rical gibi ilimlerde y&uuml;ksek derecelere nail oldu.<a href=\"#_ftn145\" name=\"_ftnref145\" title=\"\">[145]</a></p>\n\n<p>\n	Şeyh Baha&icirc;&rsquo;nin babası H&uuml;seyin b. Abd&uuml;ssamed, Mukaddes-i Erdebili, Şeyh Abdullah Yezdi gibi b&uuml;y&uuml;k &acirc;limlerin huzurundan faydalanan Şeyh Cemaleddin&rsquo;in Necibeddin Ali b. Muhammed b. Mekki Amuli ve Şeyh Abd&uuml;sselam b. Muhammed H&uuml;rr gibi talebeler eğitmiştir.<a href=\"#_ftn146\" name=\"_ftnref146\" title=\"\">[146]</a></p>\n\n<p>\n	Cemaleddin&rsquo;in 12 eseri bulunmaktadır ve g&uuml;n&uuml;m&uuml;z medreselerinde usul ilminin ders kaynağı olarak m&uuml;talaa edilen Mealimuddin ve Melaz el-M&uuml;ctehidin<a href=\"#_ftn147\" name=\"_ftnref147\" title=\"\">[147]</a> adlı kitap bu eserlerden birisidir.<a href=\"#_ftn148\" name=\"_ftnref148\" title=\"\">[148]</a></p>\n\n<p>\n	Şeyh H&uuml;rr, Cemaleddin&rsquo;den kendi d&ouml;neminin en b&uuml;y&uuml;k fıkıh, hadis ve rical &acirc;limi olarak y&acirc;d etmiş ve y&uuml;ce ahlak ve erdeminden &ouml;vg&uuml;yle bahsetmiştir.<a href=\"#_ftn149\" name=\"_ftnref149\" title=\"\">[149]</a></p>\n\n<p>\n	Şia&rsquo;nın &ouml;nemli hadis eserlerinden sayılan M&uuml;nteki el-Ciman&rsquo;da, K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki fıkhi rivayetler derlenerek senet bakımından sahih veya hasen olarak ikiye ayrılmıştır.</p>\n\n<p>\n	Kitabın mukaddimesinden anlaşıldığı &uuml;zere Şeyh bazı rivayetlerin sıhhatindeki belirsizlik, metinlerde g&ouml;r&uuml;nen yanlışlık veya değişikliklerden<a href=\"#_ftn150\" name=\"_ftnref150\" title=\"\">[150]</a> dolayı bu kitabı kaleme alarak sahih rivayetleri sahih olmayanlardan ayırt etmiştir.</p>\n\n<p>\n	Mukaddimede kitabın 12 ayrıcalığına, &ouml;rneğin hadislerin d&ouml;rt kısma b&ouml;l&uuml;nmesi, K&uuml;t&uuml;b-i Erba&rsquo;a yazarlarının y&ouml;ntemlerindeki değişiklikler, Şeyh&rsquo;in y&ouml;ntemi vb. konulara değinilmiştir.</p>\n\n<p>\n	G&uuml;n&uuml;m&uuml;zde &uuml;&ccedil; ciltte yayınlanan bu kitap K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;daki Hacc kitabının sonuna kadar devam etmiş ve ne yazık ki tamamlanamamıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Beşinci D&ouml;nem: Durgunluk ve Zayıflama D&ouml;nemi</strong></p>\n\n<p>\n	Şia hadis tarihini incelediğimizde hadis yazımındaki hareketlilik ve kapsamlı &ccedil;alışmaların Masum İmamların &ouml;zellikle de Sadıkeyn (İmam Muhammed Bakır ve İmam Cafer-i Sadık) d&ouml;neminden gaybet-i suğraya kadar yani K&uuml;t&uuml;b-i Erba&rsquo;a&rsquo;nın yazımına kadar s&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;r&uuml;yoruz. Şeyh Tusi&rsquo;nin hk. 460 yılında vefat etmesiyle medreselerde g&ouml;zle g&ouml;r&uuml;l&uuml;r bir durgunluk h&acirc;kim olmuş ve hadisle ilgili kayda değer bir &ccedil;alışma ortaya &ccedil;ıkmamıştır. Daha da &uuml;z&uuml;c&uuml; olan bu durgunluğun hk. X. y&uuml;zyıla kadar devam etmesidir. Oysa Şia&rsquo;nın fıkıh veya kelam gibi diğer dini alanlarında b&ouml;ylesi bir durgunluk yaşanmamıştır.</p>\n\n<p>\n	Bize g&ouml;re bu durgunluğun sebebi Şeyh M&uuml;fid, Seyyid Murtaza ve Şeyh Tusi gibi b&uuml;y&uuml;k &acirc;limlerin fıkıh mektebine y&ouml;nelmeleri ve hadis ilmine daha az ağırlık vermeleridir.</p>\n\n<p>\n	Hk. XI ve XII. y&uuml;zyılda Muhammedun-i Selas<a href=\"#_ftn151\" name=\"_ftnref151\" title=\"\">[151]</a> yani Muhammed b. Murtaza Feyz-i Kaşani (&ouml;.1091), Muhammed b. H&uuml;rr-i Amuli (&ouml;.1104) ve Allame Muhammed Bakır Meclisi&rsquo;nin (&ouml;.1111) zuhuruyla hadis ilmi yeniden canlanıp hareketlilik d&ouml;nemi başlamış ve daha &ouml;nce de belirtildiği gibi d&uuml;zenleme, a&ccedil;ıklama ve tekmil i&ccedil;eren eserler bu d&ouml;nemde ve bu şahsiyetler tarafından telif edilmiştir.</p>\n\n<p>\n	Ş&uuml;phesiz Şeyh Saduk&rsquo;tan sonra durgunluk yaşayan Ahbariliğin XI. y&uuml;zyılda yeniden ortaya &ccedil;ıkması hadis ilminin yeniden canlanmasında &ouml;nemli bir etken olmuştur.</p>\n\n<p>\n	Pekiyi bildiğimiz &uuml;zere Feyz-i Kaşani, Şeyh H&uuml;rr ve Allame Meclisi, Ahbari mektebinin &ouml;nde gelen şahsiyet ve savunucularındandırlar. Fakat bu değerli &acirc;limler diğer bir takım fanatik Ahbarilerin aksine m&uuml;tedil ve orta halli g&ouml;r&uuml;şleri savunmuşlardır.</p>\n\n<p>\n	Onlar &ouml;nceki d&ouml;nemler ile yaşadıkları d&ouml;nemi kıyaslayarak Şia&rsquo;nın kelam ve fıkhında iki fikri ekol&uuml;n h&acirc;kim olduğunu farketmişlerdir. Kelam ekol&uuml; Kur&rsquo;an ve rivayi &ouml;ğretiler yerine Aristo&rsquo;nun Meşşai felsefesi veya Eflatun&rsquo;un İşrak felsefesinden etkilenmiştir. Bu y&uuml;zden de Allame Meclisi&rsquo;nin Şia&rsquo;nın ansiklopedisi mahiyetinde olan Biharu&rsquo;l Envar&rsquo;ı yazmasındaki ama&ccedil;larından birini &acirc;limler ve ilmi &ccedil;evrelerin felsefi konulara y&ouml;nelmesi olarak bildirmiştir.<a href=\"#_ftn152\" name=\"_ftnref152\" title=\"\">[152]</a> Ahbarilere g&ouml;re Şia fıkhı da Kur&rsquo;an ve rivayi &ouml;ğretiler yerine akli bahisler ve zanna dayalı i&ccedil;tihatlara dayanmıştır. Yine bu y&uuml;zden Merhum Feyz, Vafi adlı eserin mukaddimesinde Usulileri ve rivayetlerden uzaklaşmalarını şiddetle eleştirmiştir<a href=\"#_ftn153\" name=\"_ftnref153\" title=\"\">[153]</a> ve yine Merhum Şeyh H&uuml;rr, Vesailu&rsquo;ş-Şia adlı eserin sonunda Ahbariliğin fikri temelini savunmuştur.</p>\n\n<p>\n	Allame Meclisi&rsquo;nin vefatıyla da hadis araştırmalarında yeni bir durgunluk başlamış ve kayda değer bir eser yayınlanmamıştır. Bu durgunluğun diğer bir nedeni ise Vahid-i Behbehani ile birlikte Usuli ekol&uuml;n&uuml;n fıkhının pekiştirilmesi ve Ahbarilere karşı &uuml;st&uuml;nl&uuml;k kazanmasıdır.</p>\n\n<p>\n	Merhum Behbehani, Şia medreselerinde Ahbari ekol&uuml;n&uuml;n h&acirc;kim olduğu bir d&ouml;nemde Ahbarilik karşıtı g&ouml;r&uuml;şlerini a&ccedil;ıklamıştır. Bu d&ouml;nemdeki Ahbariliğin h&acirc;kimiyeti, fıkhi kitabı olan kimselerin onu bir par&ccedil;a kumaşla sarıp gizlemeleriyle daha iyi anlaşılabilir.<a href=\"#_ftn154\" name=\"_ftnref154\" title=\"\">[154]</a> B&ouml;ylesi bir d&ouml;nemde merhumun Ahbarilere karşı &uuml;st&uuml;nl&uuml;k kazanmasıyla medrese ve ilmi &ccedil;evrelerde h&acirc;kimiyet Usuli m&uuml;&ccedil;tehitlere ge&ccedil;miştir. Ger&ccedil;i Mirza H&uuml;seyin Nuri, &ouml;ğrencisi Muhaddis-i Kummi, Allame Mamkani, Şuşteri, Ayetullah Burucerdi ve Hoi&rsquo;nin gelmesiyle hadis araştırmaları yeniden canlanmış ve değerli eserler yayınlanmıştır.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Altıncı D&ouml;nem:<br />\n	Hadis Araştırmalarının Yeniden Canlanması</strong></p>\n\n<p>\n	Ehl-i S&uuml;nnet&rsquo;te X. y&uuml;zyılla XIV. y&uuml;zyıl, Şia&rsquo;da ise V. y&uuml;zyıldan X. y&uuml;zyıla ve XII. ile XIII. y&uuml;zyılda ger&ccedil;ekleşen durgunluğun ardından XIV. y&uuml;zyıl itibariyle hadis ve hadis ilmine yepyeni ve dinamik bir yaklaşım tarzı meydana gelmek suretiyle mevcut hadis kaynakları incelenmiş ve eleştirilmiştir.</p>\n\n<p>\n	Hadis İlminin Yeniden Canlanmasının Mihverleri</p>\n\n<p>\n	Bu d&ouml;nemin &ouml;nemli mihverleri kısaca aşağıdaki gibidir:</p>\n\n<p>\n	1- Hadis tarihinin derin ve eleştirisel yaklaşımla incelenmesi: Hadis yazımının yasaklanması, amacı, getirisi ve g&ouml;t&uuml;r&uuml;s&uuml; &ouml;nceki S&uuml;nni muhaddislerince terkedilmiş bir mevzu olarak g&ouml;r&uuml;lse de d&ouml;nemin muhaddisleri bu olayın amacı ve neticelerini araştırma konusu edinmişlerdir. Buna g&ouml;re Ehl-i S&uuml;nnet&rsquo;in bazı muhaddisleri bu olayın k&ouml;t&uuml; neticelerine değinmiş ve sahte hadislerin artmasına yol a&ccedil;tığını belirtmişlerdir.<a href=\"#_ftn155\" name=\"_ftnref155\" title=\"\">[155]</a></p>\n\n<p>\n	Hadis ve hadis ilimleri tarih boyunca daha &ccedil;ok Bağdat, Nişabur, Rey, Kufe, Basra, Mekke ve Medine gibi bazı şehirlerde yaygın ve etkin olmuştur. Hatta hadis ilmini &ouml;ğrenmek isteyen kimseler muhakkak bu şehirlere g&ouml;&ccedil; etmişlerdir.</p>\n\n<p>\n	Her şehirde ise farklı hadis &acirc;limlerinin olmasıyla hadislere karşı farklı team&uuml;l ve g&ouml;r&uuml;şler h&acirc;kim olmuştur. &Ouml;rneğin Medine&rsquo;de nakilci ekol&uuml;, Kufe&rsquo;de ise akılcı ekol&uuml; &uuml;st&uuml;n olmuştur. B&ouml;ylelikle hadis tarihinde hadis medrese ve mektepleri kurulmuş ve şekillenmiştir.</p>\n\n<p>\n	2- Hadis araştırmalarının genelden &ouml;zele indirgenmesi: Gerek hadis tarihinin ilk d&ouml;nemlerinde gerekse muasır d&ouml;nemden &ouml;nceki d&ouml;nemlere baktığımızda hadis ilmiyle ilgili yazılan eserlerin genel bir şekilde hadis ilimlerini ihtiva ettiklerini g&ouml;rmekteyiz. Mesela İbn Salih&rsquo;in yazdığı Mukaddime veya Mamkani&rsquo;nin yazdığı Mikbasu&rsquo;l Hidaye gibi eserlerde olduğu gibi. Oysa g&uuml;n&uuml;m&uuml;zde hadis araştırmaları belirli bir konu ve &ouml;zel bir &ccedil;er&ccedil;eve d&acirc;hilinde yapılmaktadır. İlelu&rsquo;l Hadis, nasih ve mensuh, rivayet etmedeki sebepler vb. &ouml;zel araştırmaya mazhar olmuş konulardan bazılarıdır.</p>\n\n<p>\n	3- Hadislerin eleştirilmesi ve elenmesi: Bundan &ouml;nceki d&ouml;nemlerde hadis ve usul-i hadis meselelerine kutsal bir &ccedil;er&ccedil;eve d&acirc;hilinde bakıldığından az sayıda araştırmacı yoğun itirazları g&ouml;ze alıp hadisleri eleştirmeye veya elemeye cesaret etmiştir. Oysa g&uuml;n&uuml;m&uuml;zde hadisler i&ccedil;in bu kutsallıktan bahsedemeyiz. Bu ise hadis araştırmacılarını daha &ccedil;ok araştırma ve eleştirmeye meylettirmiştir.</p>\n\n<p>\n	Son d&ouml;nemlerde &ccedil;oğu Ehl-i S&uuml;nnet&rsquo;in hadis mecmuaları olmak &uuml;zere bazen Şia&rsquo;nın da hadis mecmualarını eleştiren eserlerin artarak yayınlanması bunun en basit &ouml;rneğidir.</p>\n\n<p>\n	4- Hadis s&ouml;zl&uuml;ğ&uuml; ve fihrist &ccedil;alışmaları: G&uuml;n&uuml;m&uuml;z hadis araştırmacılarının bir&ccedil;oğu hadis kaynaklarının daha rahat kullanımı ve istenilen hadise daha hızlı ulaşılması i&ccedil;in hadis s&ouml;zl&uuml;ğ&uuml; ve fihrist &ccedil;alışmaları yapmaktalar. Bu s&ouml;zl&uuml;klerin bir kısmı konulu diğer kısmı ise alfabetiktir.</p>\n\n<p>\n	Hadis s&ouml;zc&uuml;klerinin ilki Ehl-i S&uuml;nnet&rsquo;in hadis kaynakları &uuml;zerine bir grup oryantalist tarafından hazırlanan Mucem&uuml;&rsquo;l M&uuml;fehris li Elfazi&rsquo;l Sihahi&rsquo;s-Sitte<a href=\"#_ftn156\" name=\"_ftnref156\" title=\"\">[156]</a> adlı eserdir.</p>\n\n<p>\n	Mucem&uuml;&rsquo;l M&uuml;fehris li Elfazi&rsquo;l Biharu&rsquo;l Envar, Mucem&uuml;&rsquo;l M&uuml;fehris li Elfazi&rsquo;l K&uuml;t&uuml;b-i Erba&rsquo;a, el-Kaşifu&rsquo;l Elfaz-i Nehc&uuml;&rsquo;l Belaga vb. gibi eserler ise Şii araştırmacıların hazırladığı fihrist &ccedil;alışmalarından bazılarıdır.</p>\n\n<p>\n	5- Eski eserlerin ihyası: İlk d&ouml;nem &acirc;limlerinin yorulmak bilmeyen azimli &ccedil;aba ve gayretleriyle derledikleri eserler hadis ilmi ve hadis mevzuları i&ccedil;in birer bilgi hazinesidir. Bu eserlerin bir kısmı &ccedil;eşitli doğal felaketler veya toplumsal fitne ve yangınlar neticesinde yok olmuşsa da g&uuml;n&uuml;m&uuml;zde bize ulaşan mecmualar iki haldedir:</p>\n\n<p>\n	a) Eserlerin b&uuml;y&uuml;k b&ouml;l&uuml;m&uuml; el yazması olarak &ouml;zel veya genel k&uuml;t&uuml;phanelerde muhafaza edilmektedir.</p>\n\n<p>\n	b) Yayınlanmış olan eserler ise istenilen kalitede olmayıp baskı hataları i&ccedil;ermektedir. İ&ccedil;i&ccedil;e k&uuml;&ccedil;&uuml;k harflerle yazılmış yazıları ve bazen onlarca ciltlik eserin iki &uuml;&ccedil; cilde sığdırılmasıyla bu eserlerden yeterince faydalanmak m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	Son yıllarda bu eserlerin yeniden hayat bulması i&ccedil;in bir&ccedil;ok şahıs, araştırma merkezi veya &uuml;niversite gerek el yazmaları gerekse eski baskıların daha iyi basımı i&ccedil;in yoğun &ccedil;abalar sarfetmekteler. Bu &ccedil;alışmalar aynı zamanda m&uuml;ellif ve eserleri hakkında bir&ccedil;ok değerli bilgi ihtiva etmektedir. Genellikle de mukaddime b&ouml;l&uuml;m&uuml;nde m&uuml;ellifin biyografisi, eserleri, &uuml;statları ve &ouml;ğrencileri, telif metodu, eser hakkında diğer araştırmalar ve eserde kullanılan kaynakların incelenmesi yer almaktadır.</p>\n\n<p>\n	6- Oryantalistlerin hadis araştırmalarına y&ouml;nelmeleri: G&uuml;n&uuml;m&uuml;zde m&uuml;steşrikler gerek Batı &uuml;lkelerdeki &uuml;niversitelerden aldıkları eğitim neticesinde gerekse İslami &uuml;lkelerde bulunup, yaptıkları k&uuml;lt&uuml;rel ve İslami araştırmalar neticesinde &ouml;nemli eserlere imza atmışlardır.</p>\n\n<p>\n	Bunlardan Goldziher gibileri ise yaptıkları tek taraflı hadis araştırmalarıyla Ehl-i S&uuml;nnet tarihi ve hadis kaynaklarına &ouml;nemli eleştiriler getirmiş ve Ehl-i S&uuml;nnet araştırmacılarını gazaplandırmışlardır.<a href=\"#_ftn157\" name=\"_ftnref157\" title=\"\">[157]</a></p>\n\n<p>\n	7- Hadis araştırmalarında bilgisayar kullanımı: Bilgisayarın icat edilmesi insanların g&uuml;nl&uuml;k hayat ve ilişkileri a&ccedil;ısından pek faydalı neticeler doğurduğu gibi ilim ve araştırmalar i&ccedil;in de aynı y&ouml;nde katkıda bulunmuştur. Her ne kadar İslam d&uuml;nyası bilgisayarın icadında rol oynamasa da din ve İslami araştırmalar a&ccedil;ısından takdire şayan noktalara ulaşmıştır.</p>\n\n<p>\n	Araştırmacılar S&uuml;nni ve Şia&rsquo;nın &ccedil;eşitli hadis yazılımlarını kullanarak istedikleri her t&uuml;rl&uuml; bilgiye veya hadise kolayca erişebilmekte ayrıca internet &uuml;zerinden de &ccedil;eşitli hadis web sitelerinden faydalanabilmektedirler.</p>\n\n<p>\n	Hadis ilmiyle alakalı eğitim ve araştırma merkezlerinin ortaya &ccedil;ıkışı, araştırma dergilerinin yayınlanması son d&ouml;nem hadis araştırmalarının diğer kazanımlarındandır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; D&ouml;rty&uuml;z İlke</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Fuat Sezgin, Cabir Abdullah Ensari sahifesinin ilk asırda ve Emeviler d&ouml;neminde yazılan hadis yazmalarından olduğunu belirtmiştir. Arap El Yazmaları Tarihi, s. 123</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 1, s. 31-32, Vesailu&rsquo;ş-Şia, c. 1, s. 6-8, Ta&rsquo;sisu&rsquo;ş-Şia, s. 280-285</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Besairu&rsquo;d-Derecat, s. 187</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Muhtelefu&rsquo;ş-Şia, c. 9, s. 29</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 26, s. 34</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Durus fi&rsquo;l Fıkhi&rsquo;l İmamiyye, s. 190</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; bkz. el-Hilaf, c. 1, s. 132, el-Muhazzab, c. 2, s. 31, es-Serair, c. 3, s. 560, el-Mutaber, c. 1, s. 50, 99</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. Mec&rsquo;meu&rsquo;l Kaide, c. 12, s. 513, Z&uuml;bdet&uuml;&rsquo;l Beyan, s. 485, Kafi, c. 1, s. 41, c. 2, s. 136, 259, 347</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rical-i Necaşi, s. 306</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Besairu&rsquo;d-Derecat, s. 173</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Diraset fi&rsquo;l Hadis ve&rsquo;l Muhaddisin, s. 302</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mealimu&rsquo;l M&uuml;derriseteyn, c. 2, s. 32</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; Besairu&rsquo;d-Derecat, s. 173</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, s. 173</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mealimu&rsquo;l M&uuml;derriseteyn, c. 2, s. 312</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 2, s. 364</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Menakib-i Ali Ebi Talib, c. 3, s. 374, Besairu&rsquo;d-Derecat, s. 181</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Fihrist, s. 30, Daha fazla bilgi i&ccedil;in bkz. Biharu&rsquo;l Envar, c. 28, s. 266</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İtkan fi Ulum-i Kur&rsquo;an, c. 1, s. 57</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; et-Tamhid fi Ulum-i Kur&rsquo;an, c. 1, s. 290</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Mesailu&rsquo;s-Serviyye, s. 79</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; Menakib-i Ali Ebi Talib, c. 1, s. 319, Biharu&rsquo;l Envar, c. 40, s. 155</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tefsir-i Ayyaşi, c. 1, s. 14, Tefsir-i Safi, c. 1, s. 19</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. Seyyid Razi&rsquo;nin Nech&uuml;&rsquo;l Belağa&rsquo;ya &Ouml;ns&ouml;z&uuml;</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. H&uuml;seyni, Abduzzehra, Mesadi-i Nehc&uuml;&rsquo;l Belağa ve Esaniduhu. Caferi, Muhammed Mehdi, Nehc&uuml;&rsquo;l Belağa&rsquo;nın Senetleri &Uuml;zere Bir Araştırma, İmam Ali Dergisi, C. 12, Nehc&uuml;&rsquo;l Belağa&rsquo;nın Senetleri, s. 93-117</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; ez-Zari&rsquo;a, c. 13, s. 345 ve c. 15, s. 18, es-Sahifetu&rsquo;s-Seccadiye, Araştırma, Ebtehi, s. 657, Fethu&rsquo;l Ebvab, s. 76</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; A&rsquo;yanu&rsquo;ş-Şia, c. 1, s. 638, Daha fazla bilgi i&ccedil;in bkz. Fethu&rsquo;l Ebvab, s. 76</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. er-Risaletu&rsquo;r-Ricaliyye, s. 561-620</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; ez-Zari&rsquo;a, c. 13, s. 346-359</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Usul&rsquo;un tekili</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 47</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, s. 47</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; ez-Zari&rsquo;a, c. 2, s. 126</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 18, s. 59, 60, 71, 73...</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; ez-Zari&rsquo;a, c. 2. s. 129</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 2. s. 129</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 2. s. 129</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 48</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Muhammedun-i Selas ile Muhammed İbn-i Yakub Kuleyni, Şeyh Saduk Muhammed b. Ali b. Babeveyh ve Şeyhu&rsquo;t-Taife Muhammed b. Hasan-i Tusi kastedilmektedir.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; ez-Zari&rsquo;a, c. 2. s. 134-135</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 2. s. 135-167</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şia Hadis Tarihi &Uuml;zere Bir Araştırma, s. 195</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">كافى، ثقه الاسلام محمد بن يعقوب كلينى</span></p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. M&uuml;&rsquo;cemu&rsquo;l Buldan, c. 4, s. 303</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rical-i Necaşi, s. 266</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 63</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Kuleyni ve&rsquo;l Kafi, s. 52, İlm-i Hadis, s. 261-263</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Fihrist, s. 210, el-Kuna ve&rsquo;l Alkab, c. 3, s. 121</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. el-Kuna ve&rsquo;l alkab, c. 3, s. 163</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kafi&rsquo;deki hadislerin sayısı hakkında 16121, 16000, 15176 gibi rakamlar zikredilmişse de 16199 hadis ihtiva ettiği genel kanaate uygundur. Daha fazla bilgi i&ccedil;in bkz. Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 65. Mir&rsquo;atu&rsquo;l Ukul, c. 2, s. 437, Gozide-i Kafi (Kafi&rsquo;den Se&ccedil;meler), c. 1, s. 21, ez-Zari&rsquo;a, c. 17, 2. 245</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i Kafi, c. 1, s. 9</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Pejuheş-i der Tarih-i Hadis-i Şia (Şia hadis tarihi &uuml;zerine bir araştıma), s. 470</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 63</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Pejuheş-i der Tarih-i Hadis-i Şia s. 470</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i Kafi, c. 1, s. 9</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vafi, c. 1, s. 5</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">مرآة العقول فى شرح اخبار آل الرسول</span></p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a><span dir=\"RTL\">&nbsp;&nbsp; شرح صدر المتالهين</span></p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">شرح ملا صالح مازندرانى</span></p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. el-Kuleyni ve&rsquo;l Kafi, s. 408-415, ez-Zari&rsquo;a, c. 11, s. 302</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">من لا يحضره الفقيه ، شيخ صدوق محمد بن على بن بابويه قمى</span></p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i Meanie&rsquo;l Ahbar, s. 72-73</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Kuna ve&rsquo;l Alkab, c. 1, s. 222</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i Meanie&rsquo;l Ahbar, s. 36</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Pejuheş-i der Tarih-i Hadis-i Şia, s. 499-500</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; bkz. Muhaddime-i Meaniu&rsquo;l Ahbar, s. 68-72. Burada Şeyh&rsquo;in tabele ve &uuml;statlarından 27 kişinin isimleri zikredilmiştir.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i Meaniu&rsquo;l Ahbar, s. 82</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, s. 75</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Men l&acirc; yahduruhu&rsquo;l-fak&icirc;h&rsquo;in yeni baskısındaki hadis sayısı, &Uuml;stad Ali Ekber Gaffari&rsquo;nin araştırmasıyla 5920&rsquo;dir. Mukaddime-i M&uuml;&rsquo;cem-i Biharu&rsquo;l Envr, s. 68</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Men la Yahzuru&rsquo;l Fakih, c. 1, s. 2</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 1, s. 5</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Şeyh Aga Bozorg-i Tehrani, Mukaddimetu&rsquo;n-Nihaye, s. 6</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; H&uuml;laset&uuml;&rsquo;l Akval, s. 148, Mukaddimetu&rsquo;n-Nihaye, s. 6</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i el-Hilaf, c.1, s. 8-9</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Kuna ve&rsquo;l Alkab, c. 2, s. 395</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 2, s. 395-396</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu rakam yeni baskıdan alınmıştır. Seyyid Muhammed Cebel Amuli ve Şeyh Aga Bozorg-i Tehrani&rsquo;ye g&ouml;re ise Tehzib&rsquo;deki hadis sayısı 13590&rsquo;dır. Daha fazla bilgi i&ccedil;in bkz. A&rsquo;yanu&rsquo;ş-Şia, c. 9, s. 504</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, s. 69</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tehzibu&rsquo;l Ahkam, c. 1, s. 2-3</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İstibsar, c. 4, s. 450</p>\n	</div>\n\n	<div id=\"ftn82\">\n		<p>\n			<a href=\"#_ftnref82\" name=\"_ftn82\" title=\"\"><sup><sup>[82]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 1, s. 451</p>\n	</div>\n\n	<div id=\"ftn83\">\n		<p>\n			<a href=\"#_ftnref83\" name=\"_ftn83\" title=\"\"><sup><sup>[83]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 1, s. 43 ve 44</p>\n	</div>\n\n	<div id=\"ftn84\">\n		<p>\n			<a href=\"#_ftnref84\" name=\"_ftn84\" title=\"\"><sup><sup>[84]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-İstibsar, c. 1, s. 43 ve 44</p>\n	</div>\n\n	<div id=\"ftn85\">\n		<p>\n			<a href=\"#_ftnref85\" name=\"_ftn85\" title=\"\"><sup><sup>[85]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, c. 1, s. 44 ve 45</p>\n	</div>\n\n	<div id=\"ftn86\">\n		<p>\n			<a href=\"#_ftnref86\" name=\"_ftn86\" title=\"\"><sup><sup>[86]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mukaddime-i M&uuml;&rsquo;cem Biharu&rsquo;l Envar, c. 1, s. 71</p>\n	</div>\n\n	<div id=\"ftn87\">\n		<p>\n			<a href=\"#_ftnref87\" name=\"_ftn87\" title=\"\"><sup><sup>[87]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Fevaidu&rsquo;l Medeniyye, s. 181</p>\n	</div>\n\n	<div id=\"ftn88\">\n		<p>\n			<a href=\"#_ftnref88\" name=\"_ftn88\" title=\"\"><sup><sup>[88]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vafi, c. 1, s. 11</p>\n	</div>\n\n	<div id=\"ftn89\">\n		<p>\n			<a href=\"#_ftnref89\" name=\"_ftn89\" title=\"\"><sup><sup>[89]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c. 20, s. 96-104</p>\n	</div>\n\n	<div id=\"ftn90\">\n		<p>\n			<a href=\"#_ftnref90\" name=\"_ftn90\" title=\"\"><sup><sup>[90]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Hadaiku&rsquo;n-Nazire, c. 1, s. 15-24</p>\n	</div>\n\n	<div id=\"ftn91\">\n		<p>\n			<a href=\"#_ftnref91\" name=\"_ftn91\" title=\"\"><sup><sup>[91]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hidayetu&rsquo;l Ebrar, s. 83-84, el-Fevaidu&rsquo;l Medine, s. 176</p>\n	</div>\n\n	<div id=\"ftn92\">\n		<p>\n			<a href=\"#_ftnref92\" name=\"_ftn92\" title=\"\"><sup><sup>[92]</sup></sup></a>&nbsp;&nbsp;&nbsp; age, s. 56</p>\n	</div>\n\n	<div id=\"ftn93\">\n		<p>\n			<a href=\"#_ftnref93\" name=\"_ftn93\" title=\"\"><sup><sup>[93]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Fevaidu&rsquo;l Medine, s. 183, diğer delilleri i&ccedil;in bkz. Mesadiru&rsquo;l İstinbat Beyne Usuliyyin ve&rsquo;l Ahbariin, s. 111-119</p>\n	</div>\n\n	<div id=\"ftn94\">\n		<p>\n			<a href=\"#_ftnref94\" name=\"_ftn94\" title=\"\"><sup><sup>[94]</sup></sup></a>&nbsp;&nbsp;&nbsp; İhtiyar-i Marifetu&rsquo;r-Rical, c. 2, s. 491, Biharu&rsquo;l Envar, c. 64, s. 202</p>\n	</div>\n\n	<div id=\"ftn95\">\n		<p>\n			<a href=\"#_ftnref95\" name=\"_ftn95\" title=\"\"><sup><sup>95]</sup></sup></a>&nbsp;&nbsp;&nbsp; Biharu&rsquo;l Envar, c. 96, s. 264</p>\n	</div>\n\n	<div id=\"ftn96\">\n		<p>\n			<a href=\"#_ftnref96\" name=\"_ftn96\" title=\"\"><sup><sup>[96]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. Telhis-i Mikbasu&rsquo;l Hidaye, s. 266-269, Usulu&rsquo;l Hadis, s. 143</p>\n	</div>\n\n	<div id=\"ftn97\">\n		<p>\n			<a href=\"#_ftnref97\" name=\"_ftn97\" title=\"\"><sup><sup>[97]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mu&rsquo;cem Rical el-Hadis, c. 1, s. 103-104</p>\n	</div>\n\n	<div id=\"ftn98\">\n		<p>\n			<a href=\"#_ftnref98\" name=\"_ftn98\" title=\"\"><sup><sup>[98]</sup></sup></a>&nbsp;&nbsp;&nbsp; Daha fazla bilgi i&ccedil;in bkz. Mesadiu&rsquo;l İstinbat Beyne Usuliyyin ve&rsquo;l Ahbariin, s. 119-124</p>\n	</div>\n\n	<div id=\"ftn99\">\n		<p>\n			<a href=\"#_ftnref99\" name=\"_ftn99\" title=\"\"><sup><sup>[99]</sup></sup></a>&nbsp;&nbsp;&nbsp; <span dir=\"RTL\">بحار الاءنوار الجامعة لدرر اءخبار الاءئمة الاءطهار (عليه السلام )، علامه محمد باقر مجلسى</span></p>\n	</div>\n\n	<div id=\"ftn100\">\n		<p>\n			<a href=\"#_ftnref100\" name=\"_ftn100\" title=\"\"><sup><sup>[100]</sup></sup></a>&nbsp; el-Kuna ve&rsquo;l Alkab, c. 3, s. 148-149</p>\n	</div>\n\n	<div id=\"ftn101\">\n		<p>\n			<a href=\"#_ftnref101\" name=\"_ftn101\" title=\"\"><sup><sup>[101]</sup></sup></a>&nbsp; Mefahir-i İslam, s. 14-15</p>\n	</div>\n\n	<div id=\"ftn102\">\n		<p>\n			<a href=\"#_ftnref102\" name=\"_ftn102\" title=\"\"><sup><sup>[102]</sup></sup></a>&nbsp; Allame Meclisi Bozorgmerd-i İlm-u Din, s. 15</p>\n	</div>\n\n	<div id=\"ftn103\">\n		<p>\n			<a href=\"#_ftnref103\" name=\"_ftn103\" title=\"\"><sup><sup>[103]</sup></sup></a>&nbsp; age, s. 360-425</p>\n	</div>\n\n	<div id=\"ftn104\">\n		<p>\n			<a href=\"#_ftnref104\" name=\"_ftn104\" title=\"\"><sup><sup>[104]</sup></sup></a>&nbsp; age, s. 158-175</p>\n	</div>\n\n	<div id=\"ftn105\">\n		<p>\n			<a href=\"#_ftnref105\" name=\"_ftn105\" title=\"\"><sup><sup>[105]</sup></sup></a>&nbsp; el-Feyzu&rsquo;l Kudsi, Biharu&rsquo;l Envar eki, c. 105, s. 29</p>\n	</div>\n\n	<div id=\"ftn106\">\n		<p>\n			<a href=\"#_ftnref106\" name=\"_ftn106\" title=\"\"><sup><sup>[106]</sup></sup></a>&nbsp; Mukaddime-i Mu&rsquo;cem el-Envar, s. 99. Zendiginame-i Allame Meclisi, c. 2, s. 266, bkz. Allame Meclisi Bozorgmerd-i İlm-u Din, s. 175-182</p>\n	</div>\n\n	<div id=\"ftn107\">\n		<p>\n			<a href=\"#_ftnref107\" name=\"_ftn107\" title=\"\"><sup><sup>[107]</sup></sup></a>&nbsp; Mukaddime-i Mu&rsquo;cem el-Envar, s. 87-98</p>\n	</div>\n\n	<div id=\"ftn108\">\n		<p>\n			<a href=\"#_ftnref108\" name=\"_ftn108\" title=\"\"><sup><sup>[108]</sup></sup></a>&nbsp; <span dir=\"RTL\">تفصيل وسائل الشيعه الى تحصيل مسائل الشريعة ، محمدبن حسن حر عاملى</span></p>\n	</div>\n\n	<div id=\"ftn109\">\n		<p>\n			<a href=\"#_ftnref109\" name=\"_ftn109\" title=\"\"><sup><sup>[109]</sup></sup></a>&nbsp; Hidayetu&rsquo;l &Uuml;mmet, c. 1, s. Vesailu&rsquo;ş-Şia, c. 1, s. 75</p>\n	</div>\n\n	<div id=\"ftn110\">\n		<p>\n			<a href=\"#_ftnref110\" name=\"_ftn110\" title=\"\"><sup><sup>[110]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 77</p>\n	</div>\n\n	<div id=\"ftn111\">\n		<p>\n			<a href=\"#_ftnref111\" name=\"_ftn111\" title=\"\"><sup><sup>[111]</sup></sup></a>&nbsp; Muhtemelen Şeyh&rsquo;in İran&rsquo;a gitmesinde, Safevi şahlarının Şii ulemasına g&ouml;sterdikleri saygı ve Safeviler ile Osmanlıların ihtilafları neticesinde Şeid-i Sani&rsquo;nin şehadetine yol a&ccedil;acak kadar ilerleyen Şiilerle S&uuml;nniler arasındaki ihtilaflar etken olmuştur. Şeyh&rsquo;ten &ouml;nce de Şehid-i Sani&rsquo;nin oğlu, torunu (Medariku&rsquo;l Ahkam&rsquo;ın yazarı), Muhakkik-i Kereki ve Şeyh Bahai İran&rsquo;a hicret etmişlerdir.</p>\n	</div>\n\n	<div id=\"ftn112\">\n		<p>\n			<a href=\"#_ftnref112\" name=\"_ftn112\" title=\"\"><sup><sup>[112]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 79</p>\n	</div>\n\n	<div id=\"ftn113\">\n		<p>\n			<a href=\"#_ftnref113\" name=\"_ftn113\" title=\"\"><sup><sup>[113]</sup></sup></a>&nbsp; Emlu&rsquo;l Amel, c. 1, s. 142-145</p>\n	</div>\n\n	<div id=\"ftn114\">\n		<p>\n			<a href=\"#_ftnref114\" name=\"_ftn114\" title=\"\"><sup><sup>[114]</sup></sup></a>&nbsp; <span dir=\"RTL\">الجواهر السنيه فى الاحاديث القدسيه</span></p>\n	</div>\n\n	<div id=\"ftn115\">\n		<p>\n			<a href=\"#_ftnref115\" name=\"_ftn115\" title=\"\"><sup><sup>[115]</sup></sup></a>&nbsp; <span dir=\"RTL\">اثبات الهداة بالنصوص والمعجزات</span></p>\n	</div>\n\n	<div id=\"ftn116\">\n		<p>\n			<a href=\"#_ftnref116\" name=\"_ftn116\" title=\"\"><sup><sup>[116]</sup></sup></a>&nbsp; <span dir=\"RTL\">الفوائد الطوسيه</span></p>\n	</div>\n\n	<div id=\"ftn117\">\n		<p>\n			<a href=\"#_ftnref117\" name=\"_ftn117\" title=\"\"><sup><sup>[117]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 88, İlmu&rsquo;l Hadis, s. 86</p>\n	</div>\n\n	<div id=\"ftn118\">\n		<p>\n			<a href=\"#_ftnref118\" name=\"_ftn118\" title=\"\"><sup><sup>[118]</sup></sup></a>&nbsp; İlmu&rsquo;l Hadis, s. 88</p>\n	</div>\n\n	<div id=\"ftn119\">\n		<p>\n			<a href=\"#_ftnref119\" name=\"_ftn119\" title=\"\"><sup><sup>[119]</sup></sup></a>&nbsp; age, s. 87, Vesailu&rsquo;ş-Şia, c. 1, s. 95</p>\n	</div>\n\n	<div id=\"ftn120\">\n		<p>\n			<a href=\"#_ftnref120\" name=\"_ftn120\" title=\"\"><sup><sup>[120]</sup></sup></a>&nbsp; Vesailu&rsquo;ş-Şia, c. 1, s. 95</p>\n	</div>\n\n	<div id=\"ftn121\">\n		<p>\n			<a href=\"#_ftnref121\" name=\"_ftn121\" title=\"\"><sup><sup>[121]</sup></sup></a>&nbsp; age, c. 1, s. 95</p>\n	</div>\n\n	<div id=\"ftn122\">\n		<p>\n			<a href=\"#_ftnref122\" name=\"_ftn122\" title=\"\"><sup><sup>[122]</sup></sup></a>&nbsp; age, c. 1, s. 7</p>\n	</div>\n\n	<div id=\"ftn123\">\n		<p>\n			<a href=\"#_ftnref123\" name=\"_ftn123\" title=\"\"><sup><sup>[123]</sup></sup></a>&nbsp; Allame Tabatabai konuyla ilgili ş&ouml;yle demiştir: &ldquo;Şii fakihleri İstisnasız &uuml;&ccedil; y&uuml;z yıldır bu esere m&uuml;racaat etmekte ve rivayetlerine istinat etmktedirler. Sebep ise kitaptaki hadislerin ve babların d&uuml;zeni, g&uuml;zel tertibi ve kapsamıdır.&rdquo; M&uuml;stedreku&rsquo;l Vesail, c. 1, s. 33</p>\n	</div>\n\n	<div id=\"ftn124\">\n		<p>\n			<a href=\"#_ftnref124\" name=\"_ftn124\" title=\"\"><sup><sup>[124]</sup></sup></a>&nbsp; <span dir=\"RTL\">مستدرك الوسائل و مستنبط المسائل ، ميرزا حسين نورى</span></p>\n	</div>\n\n	<div id=\"ftn125\">\n		<p>\n			<a href=\"#_ftnref125\" name=\"_ftn125\" title=\"\"><sup><sup>[125]</sup></sup></a>&nbsp; el-Fevaidu&rsquo;r-Razaviyye, c. 1, s. 149-153</p>\n	</div>\n\n	<div id=\"ftn126\">\n		<p>\n			<a href=\"#_ftnref126\" name=\"_ftn126\" title=\"\"><sup><sup>[126]</sup></sup></a>&nbsp; M&uuml;stedreku&rsquo;l Vesail, c. 1, s. 2</p>\n	</div>\n\n	<div id=\"ftn127\">\n		<p>\n			<a href=\"#_ftnref127\" name=\"_ftn127\" title=\"\"><sup><sup>[127]</sup></sup></a>&nbsp; el-Fevaidu&rsquo;r-Rezeviyye, c. 1, s. 152. Muhaddis-i Nuri&rsquo;den 30 kitap nakledilmiştir.</p>\n	</div>\n\n	<div id=\"ftn128\">\n		<p>\n			<a href=\"#_ftnref128\" name=\"_ftn128\" title=\"\"><sup><sup>[128]</sup></sup></a>&nbsp; age, c. 1, s. 152</p>\n	</div>\n\n	<div id=\"ftn129\">\n		<p>\n			<a href=\"#_ftnref129\" name=\"_ftn129\" title=\"\"><sup><sup>[129]</sup></sup></a>&nbsp; el-Kuna ve&rsquo;l Alkab, c. 2, s.</p>\n	</div>\n\n	<div id=\"ftn130\">\n		<p>\n			<a href=\"#_ftnref130\" name=\"_ftn130\" title=\"\"><sup><sup>[130]</sup></sup></a>&nbsp; ez-Zari&rsquo;a, c. 21, s. 8</p>\n	</div>\n\n	<div id=\"ftn131\">\n		<p>\n			<a href=\"#_ftnref131\" name=\"_ftn131\" title=\"\"><sup><sup>[131]</sup></sup></a>&nbsp; age, c. 21, s. 8</p>\n	</div>\n\n	<div id=\"ftn132\">\n		<p>\n			<a href=\"#_ftnref132\" name=\"_ftn132\" title=\"\"><sup><sup>[132]</sup></sup></a>&nbsp; Şeyh Aga Bozorg-i Tehrani&rsquo;ye g&ouml;re M&uuml;stedrek&rsquo;in faideleri, kendi başına Rical ve Dirayetu&rsquo;l Hadis alanında nefis bir kitap sayılır. bkz. ez-Zari&rsquo;a, c. 21, s. 8</p>\n	</div>\n\n	<div id=\"ftn133\">\n		<p>\n			<a href=\"#_ftnref133\" name=\"_ftn133\" title=\"\"><sup><sup>[133]</sup></sup></a>&nbsp; <span dir=\"RTL\">جامع احاديث الشيعه ، آية الله بروجردى</span></p>\n	</div>\n\n	<div id=\"ftn134\">\n		<p>\n			<a href=\"#_ftnref134\" name=\"_ftn134\" title=\"\"><sup><sup>[134]</sup></sup></a>&nbsp; bkz. Abbas Abidi, Furuğ-i Fikahet</p>\n	</div>\n\n	<div id=\"ftn135\">\n		<p>\n			<a href=\"#_ftnref135\" name=\"_ftn135\" title=\"\"><sup><sup>[135]</sup></sup></a>&nbsp; Cami&rsquo;i Ahadis-i Şia, c. 1,</p>\n	</div>\n\n	<div id=\"ftn136\">\n		<p>\n			<a href=\"#_ftnref136\" name=\"_ftn136\" title=\"\"><sup><sup>[136]</sup></sup></a>&nbsp; <span dir=\"RTL\">الوافى فى جمع الاحاديث الكتب الاربعة القديمة</span></p>\n	</div>\n\n	<div id=\"ftn137\">\n		<p>\n			<a href=\"#_ftnref137\" name=\"_ftn137\" title=\"\"><sup><sup>[137]</sup></sup></a>&nbsp; Vafi, c. 1, s. 18</p>\n	</div>\n\n	<div id=\"ftn138\">\n		<p>\n			<a href=\"#_ftnref138\" name=\"_ftn138\" title=\"\"><sup><sup>[138]</sup></sup></a>&nbsp; Tefsir-i Safi, c. 1, s. 5. el-Kuna ve&rsquo;l Alkab, c. 3, s. 39-41</p>\n	</div>\n\n	<div id=\"ftn139\">\n		<p>\n			<a href=\"#_ftnref139\" name=\"_ftn139\" title=\"\"><sup><sup>[139]</sup></sup></a>&nbsp; el-Kuna ve&rsquo;l Alkab, c. 3, s. 41</p>\n	</div>\n\n	<div id=\"ftn140\">\n		<p>\n			<a href=\"#_ftnref140\" name=\"_ftn140\" title=\"\"><sup><sup>[140]</sup></sup></a>&nbsp; ez-Zari&rsquo;a, c. 25, s. 13</p>\n	</div>\n\n	<div id=\"ftn141\">\n		<p>\n			<a href=\"#_ftnref141\" name=\"_ftn141\" title=\"\"><sup><sup>[141]</sup></sup></a>&nbsp; Vafi, c. 1, s. 1-20</p>\n	</div>\n\n	<div id=\"ftn142\">\n		<p>\n			<a href=\"#_ftnref142\" name=\"_ftn142\" title=\"\"><sup><sup>[142]</sup></sup></a>&nbsp; ez-Zari&rsquo;a, c. 13, s. 10</p>\n	</div>\n\n	<div id=\"ftn143\">\n		<p>\n			<a href=\"#_ftnref143\" name=\"_ftn143\" title=\"\"><sup><sup>[143]</sup></sup></a>&nbsp; <span dir=\"RTL\">منتقى الجمان فى الاءحاديث الصحاح و الحسان</span></p>\n	</div>\n\n	<div id=\"ftn144\">\n		<p>\n			<a href=\"#_ftnref144\" name=\"_ftn144\" title=\"\"><sup><sup>[144]</sup></sup></a>&nbsp; Emlu&rsquo;l Amel, c. 1, s. 57. Ravzatu&rsquo;l Cennat, c. 2, s. 296</p>\n	</div>\n\n	<div id=\"ftn145\">\n		<p>\n			<a href=\"#_ftnref145\" name=\"_ftn145\" title=\"\"><sup><sup>[145]</sup></sup></a>&nbsp; Nutke&rsquo;l Ciman fi&rsquo;l Ahadis-i Sihah ve&rsquo;l Hisan, c. 1, s. 14</p>\n	</div>\n\n	<div id=\"ftn146\">\n		<p>\n			<a href=\"#_ftnref146\" name=\"_ftn146\" title=\"\"><sup><sup>[146]</sup></sup></a>&nbsp; age, c. 1, s. 15</p>\n	</div>\n\n	<div id=\"ftn147\">\n		<p>\n			<a href=\"#_ftnref147\" name=\"_ftn147\" title=\"\"><sup><sup>[147]</sup></sup></a>&nbsp; <span dir=\"RTL\">معالم الدين و ملاذ المجتهدين</span></p>\n	</div>\n\n	<div id=\"ftn148\">\n		<p>\n			<a href=\"#_ftnref148\" name=\"_ftn148\" title=\"\"><sup><sup>[148]</sup></sup></a>&nbsp; Nutke&rsquo;l Ciman fi&rsquo;l Ahadis-i Sihah ve&rsquo;l Hisan, c. 1, s. 12 ve 13</p>\n	</div>\n\n	<div id=\"ftn149\">\n		<p>\n			<a href=\"#_ftnref149\" name=\"_ftn149\" title=\"\"><sup><sup>[149]</sup></sup></a>&nbsp; age, c. 1, s. 6</p>\n	</div>\n\n	<div id=\"ftn150\">\n		<p>\n			<a href=\"#_ftnref150\" name=\"_ftn150\" title=\"\"><sup><sup>[150]</sup></sup></a>&nbsp; M&uuml;ntaki el-Ciman, c. 1, s. 2</p>\n	</div>\n\n	<div id=\"ftn151\">\n		<p>\n			<a href=\"#_ftnref151\" name=\"_ftn151\" title=\"\"><sup><sup>[151]</sup></sup></a>&nbsp; <span dir=\"RTL\">محمدون ثلاث</span></p>\n	</div>\n\n	<div id=\"ftn152\">\n		<p>\n			<a href=\"#_ftnref152\" name=\"_ftn152\" title=\"\"><sup><sup>[152]</sup></sup></a>&nbsp; Biharu&rsquo;l Envar, c. 57, s. 233</p>\n	</div>\n\n	<div id=\"ftn153\">\n		<p>\n			<a href=\"#_ftnref153\" name=\"_ftn153\" title=\"\"><sup><sup>[153]</sup></sup></a>&nbsp; Vafi, c. 1, s. 10</p>\n	</div>\n\n	<div id=\"ftn154\">\n		<p>\n			<a href=\"#_ftnref154\" name=\"_ftn154\" title=\"\"><sup><sup>[154]</sup></sup></a>&nbsp; İlmu&rsquo;l Usul Tarihen ve Tutevviren, s. 169</p>\n	</div>\n\n	<div id=\"ftn155\">\n		<p>\n			<a href=\"#_ftnref155\" name=\"_ftn155\" title=\"\"><sup><sup>[155]</sup></sup></a>&nbsp; İzva&rsquo;i a&rsquo;la&rsquo;s-S&uuml;nneti&rsquo;l Muhammediye&rsquo;de Muhammed Eburiye gibi, s. 121</p>\n	</div>\n\n	<div id=\"ftn156\">\n		<p>\n			<a href=\"#_ftnref156\" name=\"_ftn156\" title=\"\"><sup><sup>[156]</sup></sup></a>&nbsp; <span dir=\"RTL\">المعجم المفهرس لاءلفاظ الصحاح السته</span></p>\n	</div>\n\n	<div id=\"ftn157\">\n		<p>\n			<a href=\"#_ftnref157\" name=\"_ftn157\" title=\"\"><sup><sup>[157]</sup></sup></a>&nbsp; Daha fazla bilgi i&ccedil;in bkz. Ferheng-i Haverşinasan (Şarkiyyat&ccedil;ılar S&ouml;zl&uuml;ğ&uuml;), s. 328-336</p>\n	</div>\n</div>','Şia Hadis Tarihine Genel Bir Bakış','','publish','closed','open','','sia-hadis-tarihine-genel-bir-bakis','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3350',0,'post','',0),(3351,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>H&uuml;seyin Bustan</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu makalede kadınların ekonomik yaşamının bazı boyutlarını ve İslam&rsquo;ın bu boyutların her birine bakış a&ccedil;ısını ele alacağız.</p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ve iş hayatına girmesine bakışı, kadınların &ccedil;alışması yolundaki engeller, iş ortamında cinsiyet ayrımcılığı, kadınların evde yaptıkları işler ve mal varlığı, bu makalenin ana başlıklarını oluşturuyor.</p>\n\n<p>\n	<strong>1. İslam&rsquo;a G&ouml;re Kadınların &Ccedil;alışması</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ve tarih&icirc; kaynaklarla rivayetlere baktığımızda, gelir elde etme manasında kadınların &ccedil;alışması konusunda İslam&rsquo;da hi&ccedil;bir yasağın s&ouml;z konusu olmadığı, hatta bir ger&ccedil;ek olarak varsayıldığı anlaşılır.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, b&uuml;y&uuml;k peygamber Hz. Şuayb&rsquo;ın (a.s) kızlarının &ccedil;obanlıkla uğraştıklarından s&ouml;z eder.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Rivayetlere g&ouml;re, M&uuml;sl&uuml;man kadınlar Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları (a.s) d&ouml;neminde ticaret,<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> el sanatları,<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> iplik &uuml;retimi ve tekstil,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> berberlik,<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ev hizmetleri,<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> emlak&ccedil;ılık,<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ıtır &uuml;retimi&hellip;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> gibi mesleklerde gelir sağlayan işler olarak faaliyet y&uuml;r&uuml;t&uuml;yordu ve fesat i&ccedil;erikli fuhuş ve g&uuml;nah ortamlarında<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> şarkıcılık gibi mesleklerin dışında kadınların &ccedil;alışmasına y&ouml;nelik hi&ccedil;bir muhalefet s&ouml;z konusu olmamıştır. Din&icirc; metinlerde kadınların &ccedil;alışmasına y&ouml;nelik herhangi bir &ouml;zel tavsiye veya teşvik de yoktur.</p>\n\n<p>\n	İslam&rsquo;da kadınların &ccedil;alışması ile ilgili birinci derecede h&uuml;k&uuml;m; bu işin caiz olduğu şeklindedir. Bazı &ouml;zel kayıtları g&ouml;z &ouml;n&uuml;nde bulundurarak, bu durum i&ccedil;in kerahet veya ancak m&uuml;stehap olma gibi h&uuml;k&uuml;mleri ikinci dereceden h&uuml;k&uuml;mler şeklinde ispat etmek de m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kadınların &ccedil;alışmasının kerahetini (olumsuzluğunu) izah ederken şu tarih&icirc; ger&ccedil;eği hatırlatabiliriz: İslam, Asr-ı Saadet&rsquo;te h&acirc;kim olan cinsiyete dayalı iş paylaşımı modeline karşı &ccedil;ıkmamıştır ve hatta dinin elzem veya &ouml;ncelikli h&uuml;k&uuml;mleri bu modelin pekişmesinde etkili rol ifa etmiştir.</p>\n\n<p>\n	İslam dini bir yandan kadının nafakasını erkekler i&ccedil;in farz kılmış ve kadınları aileye karşı iktisadi sorumluluklardan muaf tutmuş, &ouml;b&uuml;r yandan ise toplum genelinde iki cinsin karışmasını m&uuml;mk&uuml;n mertebe azaltmasına y&ouml;nelik &ccedil;abası ve kadınların annelik ve eşlik g&ouml;revlerine vurgu yapmasıyla cinsiyete dayalı iş paylaşımı konusunda uygun k&uuml;lt&uuml;rel bir zemin hazırlamıştır. Bu bağlamda, kadınlar genellikle ev işleri ile ilgili faaliyetlere y&ouml;nlendirilmiş, erkekler de evin dışında &ccedil;alışma sorumluluğunu &uuml;stlenmiştir.</p>\n\n<p>\n	İslam&rsquo;ın bu eğilimini izah etmek i&ccedil;in hatırlatılması gereken nokta şudur: İslam, kadınların &ccedil;alışmasını başlı başına değil, kadınların annelik ve eşlik g&ouml;revleri ve toplumun ahlak&icirc; sağlığı başta gelmek &uuml;zere daha &ouml;nemli maslahatlara zarar verdiği takdirde uygunsuz g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	Buna karşı, eğer kadının &ccedil;alışması bazı ideal din&icirc; başlıklara uygun olursa ve s&ouml;z&uuml; edilen olumsuzluklarla sonu&ccedil;lanmazsa, kadının &ccedil;alışmasının tercih edildiği sonucunu ikinci derecede elde etmek m&uuml;mk&uuml;nd&uuml;r. Kocasının gelirinin, yaşamlarının giderlerini karşılamaya yetmediği durumlarda eşine yardımcı olmak amacı ile kadının &ccedil;alışması ve bu s&uuml;re&ccedil;te aile i&ccedil;indeki sorumluluklarını yerine getirmeyi aksatmaması veya iş ortamında namahremlerle bir arada bulunmak zorunda kalmaması -ki bunun en somut &ouml;rneği ev ortamında veya yakınlığında namahremler olmaksızın &ccedil;alışmaktır- bu sonuca bir &ouml;rnektir.</p>\n\n<p>\n	Bu arada kadının kocasına d&uuml;nyev&icirc; ve uhrev&icirc; işlerde yardımcı olması, bazı rivayetlerde se&ccedil;kin kadının &ouml;zelliği şeklinde vurgulanmıştır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Yaşamın giderlerini karşılama yolunda &ccedil;alışmak sureti ile eşine yardım etmeyi de kapsayan bu rivayetler, s&ouml;z konusu varsayımda kadının &ccedil;alışmasının tercih edilmesine delalet eder.</p>\n\n<p>\n	Ancak burada dikkat &ccedil;eken bir nokta, İslam&rsquo;ın ideal modelinin &ccedil;eşitli tarih&icirc; devirlere ve sosyal yapılara g&ouml;re farklı şekiller almasıdır. Bu y&uuml;zden mevcut sosyal şartlar altında İslam&rsquo;ın modelini tanıtmak i&ccedil;in, Asr-ı Saadet modelinin temel unsurlarını, o g&uuml;n&uuml;n şartlarından kaynaklanan ve asl&icirc; ve sabit olmayan değerlerden ayırmalı ve asl&icirc; unsurlara dayanarak &ccedil;ağımıza ve şimdiki toplumumuza uygun bir model sunmalıyız.</p>\n\n<p>\n	Bundan &ouml;nce de vurgulandığı &uuml;zere, İslam dini kadınların &ccedil;alışmasına karşı değildir ve sadece toplumda iki cinsin karışmasının azaltılmasına ve kadınlar i&ccedil;in annelik ve eşlik g&ouml;revlerine vurgu yapar.</p>\n\n<p>\n	Dolayısıyla toplumsal alanda genel ve detaylı planlamalarda bu iki ilkeye uyarak, kadınların &ccedil;alışması ve işlerinin cinsiyete g&ouml;re paylaşımı bağlamında İslam&icirc; modeli hayata ge&ccedil;irme doğrultusunda hareket edebiliriz. Bu modelin şimdiki toplumumuzda alacağı şekil, Asr-ı Saadet toplumundan farklı olacaktır.</p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili bir başka &ouml;nemli nokta, &ccedil;alışma sebepleridir. Ge&ccedil;im gereksinimlerini karşılamak ve kişisel veya ailenin gelirini arttırmak, ister kadın ister erkek, insanların &ccedil;alışması i&ccedil;in her zaman en temel saikler olmuştur. Son yıllarda halkın refah beklentilerinin artmasıyla beraber, İran gibi &uuml;lkelerde h&acirc;kim olan uygunsuz iktisadi durum, kadınların iş piyasasına y&ouml;nelmelerinde en b&uuml;y&uuml;k tesiri olan etken olmuştur. Ama yapılan araştırmalar, kadınların &ccedil;alışma eğiliminde başka saiklerin de m&uuml;dahil olduğunu g&ouml;steriyor. Bireysel &ouml;zg&uuml;rl&uuml;k ve bağımsızlığa kavuşmak, geleceğini g&uuml;vence altına almak, sosyal team&uuml;llerini geliştirmek, &ccedil;alışma merakı ve kişisel talepleri karşılamak, bu saiklerin en &ouml;nemlileri sayılır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu saiklerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;, toplumların iktisadi ve k&uuml;lt&uuml;rel hastalıkları ile bağlantılı olduğundan, İslam a&ccedil;ısından ideal durum ancak yoksulluk, sınıfsal eşitsizlik, boşanma ve kadınlara y&ouml;nelik şiddet gibi olgular, kadınların bu sorunların sonu&ccedil;larından kurtulmak i&ccedil;in &ccedil;alışma gibi ağır bir y&uuml;k&uuml; sırtlamak zorunda kalmayacağı şekilde, m&uuml;mk&uuml;n mertebe asgari d&uuml;zeye gerilediği vakit ger&ccedil;ekleşir.</p>\n\n<p>\n	Ancak mevcut şartlarda, kadınların s&ouml;z&uuml; edilen saiklerden hareketle &ccedil;alışması bir&ccedil;ok yerde din&icirc; değerlerle &ccedil;elişki arz etmez. Kadınların kendilerinin ve ailelerinin ge&ccedil;im gereksinimlerini karşılaması, izzet-i nefs kazanması, toplumun gereksinimlerini karşılaması, kendilerinin ve ailelerinin geleceğini g&uuml;vence altına alması genelde m&uuml;spet ve makbul saikler sayılır. Ama mal&icirc; saikler aşırı talep, aşırı refah ve l&uuml;ks hayranlığı şeklinde ortaya &ccedil;ıkacak olursa veya kadınların &ccedil;alışması, erkeklerle rekabet ve erkek cinsine tam olarak benzeme y&ouml;n&uuml; ile g&uuml;ndeme gelirse, o zaman İslam&rsquo;ın bu t&uuml;r saikleri onaylamasını beklememek gerekir. Bu doğrultuda, kadının kocasının ticaret işine ihtirasla ortaklık etmesi, ahir zaman işaretlerinden biri olarak İslam&icirc; rivayetlerde tenkit edilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	<strong>2. Kadınların &Ccedil;alışması Yolundaki Engeller</strong></p>\n\n<p>\n	Bir dizi engeller ve zorlukların varlığı her zaman kadınların iş piyasasında &ccedil;alışmasını etkilemiştir, &uuml;stelik bu engel ve zorlukların her biri &ccedil;evre, sosyal, iktisadi ve k&uuml;lt&uuml;rel olmak &uuml;zere iki veya birka&ccedil; etkenin karşılıklı etkileşiminden kaynaklanır.</p>\n\n<p>\n	Burada bu alandaki bazı esaslı sorunları irdeleyeceğiz. Bunlar, ailevi ve meslek&icirc; g&ouml;revlerin &ccedil;elişmesi ve iş ortamında iki cinsin bir mek&acirc;nda bulunmasından doğan sonu&ccedil;ların şer&rsquo;i ve yasal engelleridir.</p>\n\n<p>\n	<strong>2-1. &Ccedil;alışma İle Ailevi G&ouml;revlerin &Ccedil;elişmesi</strong></p>\n\n<p>\n	Kadınların iş piyasasında &ccedil;alışması yolundaki en &ouml;nemli engel, bu işin kadının annelik g&ouml;revi, ev işleri ve yaşlılara bakma sorumlulukları ile &ccedil;elişmesidir.</p>\n\n<p>\n	&Ccedil;ocukların bakımı ve ev işlerini kadınlara, evin ge&ccedil;imini karşılamayı ise erkeklere devreden cinsiyete dayalı geniş kapsamlı iş paylaşımı modeline bakıldığında erkeklerin, g&ouml;revlerinin &ccedil;elişmesi gibi benzer bir sıkıntı ile karşı karşıya olmadığı anlaşılır ve bu sorun sadece kadınlar i&ccedil;in ge&ccedil;erlidir. G&uuml;n&uuml;m&uuml;zde kreşlerin ve huzur evleri sayısının bunca artışı, ev işlerini yapmanın yeni ve modern cihazlarla &ccedil;ok kolaylaşmasına karşın bir&ccedil;ok kadın h&acirc;l&acirc; meslek&icirc; y&uuml;k&uuml;ml&uuml;l&uuml;kleri ile ev işlerine karşı sorumlulukları arasındaki s&uuml;rt&uuml;şmeden acı &ccedil;ekmektedir ve ailenin iktisadi refah d&uuml;zeyi d&uuml;şt&uuml;k&ccedil;e bu sorun daha da b&uuml;y&uuml;mektedir.</p>\n\n<p>\n	Bu y&uuml;zden bir yandan kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; ve cinsiyet eşitliğini kadınların &ccedil;alışmasına endeksleyen ve &ouml;te yandan &ccedil;alışmanın tek başına kadınların sorunlarına &ccedil;are olmadığını anlayan bir&ccedil;ok feminist, bu kez aile i&ccedil;inde geleneksel annelik modellerini ve cinsiyete g&ouml;re iş paylaşımını sorgulamaya başlamıştır.</p>\n\n<p>\n	Feminist sosyolog Ann Oakley tecr&uuml;beye dayalı delillere istinat ederek anne ve bebeğin birbirine karşılıklı muhta&ccedil; olduğunu ifade eden genel kanı ve sosyal bilimlerde g&uuml;ndeme gelen tezleri &ccedil;&uuml;r&uuml;tmeye &ccedil;alışmıştır. Oakley sonunda analığın sosyal bir mitoloji olduğu sonucuna varıyor.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Oakley ayrıca cinsiyete g&ouml;re iş paylaşımını da davranış bilimi uzmanları, antropolojisiler ve sosyologlar tarafından yaygınlaştırılan bir mitoloji olduğunu savunuyor<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> ve bu y&uuml;zden, kadınların &ouml;zellikle ev işleri gibi cinsiyete dayalı g&ouml;revlerinden kurtulmaları i&ccedil;in aile ocağının feshedilmesini &ouml;nerir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bazı ılımlı feministler kadın ve erkek arasında cinsiyete dayalı iş paylaşımına y&ouml;nelik geleneksel modelin, kadınların iş piyasasına y&ouml;nelmeleri ile erkeklerin eve y&ouml;nelmeleri arasında bir denge kurarak değiştirilmesini ister.</p>\n\n<p>\n	Betty Fridan&rsquo;a g&ouml;re, bu ge&ccedil;iş s&uuml;reci &ouml;zel olarak erkekler i&ccedil;in zor olacak, ancak erkekler bunun i&ccedil;in hazırlıklıdır; zira bug&uuml;n bir&ccedil;okları evde kalmak ve &ccedil;ocukları ile birlikte daha fazla vakit ge&ccedil;irmek istiyor ve kadınların &ccedil;alışması, erkeklere bu &ouml;zg&uuml;rl&uuml;ğ&uuml; verebiliyor. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir modelin uygulanması ile beraber koca da artık evin ge&ccedil;iminden sorumlu olan tek kişi olmuyor.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Demek ki, kadının &ccedil;alışmasının annelik ve eşlik g&ouml;revine tercih edilmesi veya tersi durumu i&ccedil;in iki şey etkilidir:</p>\n\n<p>\n	a) Kanaat &ouml;nderlerinin değersel ve ideolojik ilkeleri,</p>\n\n<p>\n	b) Bu kesimin istinat ettiği tecr&uuml;beye dayalı delilleri.</p>\n\n<p>\n	İlk etkene gelince, feministler genellikle kendilerinin değersel d&uuml;zeninde &ouml;zellikle sosyal g&uuml;&ccedil; ve mevki başta olmak &uuml;zere cinsiyet eşitliğini &ouml;ne alır ve diğer değerlerin bu ilkenin etkisi altında olduğunu ve ikinci dereceden &ouml;nemli olduğunu savunur. Bu arada aile kurumunun değerli olduğu ilkesini ink&acirc;r edenler, aile ocağının feshedilmesi sloganını atıyor ve ailevi yaşamın yarattığı değerlerin &ouml;nemini itiraf edenlerse, esas gayesi cinsiyet eşitliği olan aileden yeni bir model sunmaya &ccedil;alışıyor.</p>\n\n<p>\n	Ancak rakip g&ouml;r&uuml;şler, kendi değersel d&uuml;zenlerinde başka nihai ama&ccedil;ları &ouml;n planda tutmakta ve bu y&uuml;zden cinsiyet eşitliği s&ouml;z konusu nihai ama&ccedil;lar aracılığı ile ikinci dereceden bir değer olarak g&uuml;ndeme gelip nihai ama&ccedil;lar doğrultusunda dengelenmektedir. &Ouml;rneğin, Thought Parsonez&rsquo;in uygulama eğilimli bakış a&ccedil;ısına g&ouml;re adalet, değerlerin başında yer alıyor ve eşitlik gibi orta derecede değerleri dengeliyor. Parsonez karı-koca arasında cinsiyete g&ouml;re geleneksel iş paylaşımı modelini &ldquo;adaletli&rdquo; buluyor ve buna, eşlerin rollerinin dengeli ve birbirini tamamlayıcı olmalarını gerek&ccedil;e g&ouml;steriyor.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> B&ouml;yle bir varsayımdan hareketle Parsonez karı-koca arasında cinsiyete g&ouml;re iş paylaşımının; b&uuml;y&uuml;klerin kişiliğinin pekişmesi ve &ccedil;ocukların sosyalleşmesi gibi ailenin temel işlevlerinin yerine gelmesi i&ccedil;in zemin oluşturduğunu ve bu durumun ailenin istikrarı, b&uuml;t&uuml;nl&uuml;ğ&uuml; ve sonu&ccedil;ta toplumun b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml;n korunmasında temel rol ifa ettiğini savunuyor.</p>\n\n<p>\n	Parsonez&rsquo;e g&ouml;re kapitalist toplumlarda kadınların uygulama bakımından edilgen olmaları, ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; korumak; ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml; de sınıfsal yapıyı korumak i&ccedil;in zaruridir. &Uuml;stelik sınıfsal yapının korunması da, sosyal yapının devamını g&uuml;vence altına almak i&ccedil;in zaruridir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İkinci etken konusunda da, kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri ve yine kadınların &ccedil;alışmasının evlilik yaşamının istikrarı &uuml;zerindeki tesirleri gibi bir&ccedil;ok tecr&uuml;b&icirc; araştırmanın sonu&ccedil;larına değinebiliriz.</p>\n\n<p>\n	Kanaat &ouml;nderleri bu konuların &uuml;zerinde mutabakata varmış sayılmasa da; kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri konusunda şu s&ouml;ylenebilir: Annenin &ccedil;alışmasını ve &ccedil;ocuktan kısa bir s&uuml;reliğine olsa bile ayrı kalmasını &ccedil;ok zararlı g&ouml;ren<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> ve muhtemel zararları annenin &ccedil;alışmasından başka etkenlere bağlayan g&ouml;r&uuml;şlere<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> karşı, &ccedil;alışmaktan kaynaklanan kısa s&uuml;reli ayrılıkların &ccedil;ocuklar i&ccedil;in yararlı veya en azından zararsız, fakat uzun s&uuml;reli ayrı kalmayı &ouml;zellikle k&uuml;&ccedil;&uuml;k yaştaki &ccedil;ocuklar i&ccedil;in zararlı niteleyen g&ouml;r&uuml;ş gibi dengeli bir g&ouml;r&uuml;ş&uuml; desteklemek m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kadınların &ccedil;alışmasının evlilik ilişkilerinin istikrarı &uuml;zerindeki tesirleri hakkında da benzer bir değerlendirmeyi yapabiliriz. &Ccedil;&uuml;nk&uuml; kadın tam mesai &ccedil;alıştığı takdirde aşırı yorgunluk ve yetersiz zaman y&uuml;z&uuml;nden kocasını duygusal a&ccedil;ıdan gerektiği gibi destekleyemeyecek ve b&ouml;yle bir durumda evlilik ilişkilerinde aksamaların yaşanma ihtimali şiddetle artacaktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	İslam dini kadınların &ccedil;alışmasını caiz g&ouml;rmekle birlikte, annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanır. İslam&rsquo;ın sosyal d&uuml;zen anlayışı, Parsonez&rsquo;in g&uuml;ndeme getirdiği &uuml;niter toplumuna nazaran &ccedil;ok daha y&uuml;ce, sağlıklı ve salih bir toplumun ger&ccedil;ekleşmesidir. Toplumun sağlığı, kurumsal d&uuml;zeninin yanı sıra iffet ve ruh sağlığı gibi din&icirc; g&ouml;stergelerle tanımlandığından, bu durum sosyal ilişkilerde ve &ouml;zel olarak cinsiyete dayalı ilişkilerde &ouml;zel etkiler bırakır.</p>\n\n<p>\n	Bir yandan, &ccedil;ocuğun kişilik ve bedensel gelişme s&uuml;recinin, gen&ccedil;lik &ccedil;ağında ve daha ileri yaşlarda ahlak&icirc; ve ruh&icirc; sağlığı &uuml;zerinde &ouml;nemli etkisi olduğundan ve yine anne ve &ccedil;ocuk ilişkisi &ouml;zellikle &ccedil;ocuğun ilk yaşlarında bu alanda eksen rol ifa ettiğinden, İslam a&ccedil;ısından annelik g&ouml;revinin &ccedil;alışmaktan doğan sorumluluğa g&ouml;re &ouml;ncelik kazanmasının sebebi ortaya &ccedil;ıkar.</p>\n\n<p>\n	&Ouml;b&uuml;r yandan, aile i&ccedil;inde cinsiyete g&ouml;re iş paylaşımı, toplum d&uuml;zeyinde kadın ve erkeğin bir ortamda bulunmasının azaltılmasını gerektirir ve bu durumun toplumun manevi sağlığı &uuml;zerindeki etkisi, bu modelin (İslam&rsquo;ın savunduğu model) eşitliği savunan modele nazaran &ouml;ncelik kazanmasına sebep olur.</p>\n\n<p>\n	Burada eşitlik ilkesinin konumunu de belirlemek gerekir. Hem Parsonez&rsquo;in ve hem İslam&rsquo;ın bakış a&ccedil;ısında adalet değeri, eşitlik değeri ile egemen olur, ş&ouml;yle bir farkla ki, İslam&rsquo;ın ahireti hesaba katan bakışı eşitliği adalet kavramından ayrılmadığı gibi, bu değer -eşitlik- ortaya &ccedil;ıkan tablonun zemininde ger&ccedil;ekleşir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayetleri ve rivayetlere g&ouml;re, imanlı kadın ve erkek arasında, muhtemelen onların farklı rollerinden kaynaklanan sosyal konum ve g&uuml;&ccedil;lerindeki her t&uuml;rl&uuml; eşitsizlik, uhrev&icirc; m&uuml;k&acirc;fatla telafi edilir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Demek ki adalet ilkesinin h&acirc;kimiyeti, eşitlik ilkesinin g&ouml;z ardı edilmesi anlamına gelmez; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah katında b&uuml;t&uuml;n insanlar, hangi ırka, kavme veya cinse mensup olursa olsun, eşittir ve takvadan başka hi&ccedil;bir şey imtiyaz ve &uuml;st&uuml;nl&uuml;k kriteri olamaz.</p>\n\n<p>\n	Bundan &ouml;nce de değinildiği &uuml;zere, b&ouml;yle bir yaklaşım kadının &ccedil;alışmasını mubah ve bazı durumlarda &ouml;ncelikli saymayı gerektirir; ama kadının annelik ve eşlik g&ouml;revi ile &ccedil;elişmemesi, toplum d&uuml;zeyinde iki cinsin birbirine karışmaması kaydıyla.</p>\n\n<p>\n	S&ouml;z konusu iki şart yerine getirilmediği takdirde kadının &ccedil;alışması İslam a&ccedil;ısından &ouml;nceliğini kaybettiği gibi, uygunsuz ve kerahetli de sayılabilir. Bu s&ouml;z&uuml;n anlamı şudur: Eğer kadınların &ccedil;alışmasını destekleyen siyasetler uygulanacak olursa, bu siyasetler, kadının ailevi g&ouml;revlerine zarar vermeden bu g&ouml;revlerin kadının &ccedil;alışması ile &ccedil;elişmesini hafiflettiği takdirde İslam a&ccedil;ısından onaylanır. &Ouml;te yandan kadının &ccedil;alışmasını ailevi g&ouml;revlerine &ouml;ncelikli varsayan veya en azından ailevi g&ouml;revlerin &ouml;nceliğini g&ouml;z ardı eden ve sonu&ccedil;ta kadının ailevi g&ouml;revlerini yerine getirmesini olumsuz y&ouml;nde etkileyen siyasetler, İslam&rsquo;ın bakış a&ccedil;ısı ile &ouml;rt&uuml;şmez.</p>\n\n<p>\n	Bu durumda İslam&rsquo;ın &ldquo;ailevi g&ouml;revlerin kadınların &ccedil;alışması ile &ccedil;eliştiği&rdquo; tezini kesin saydığı sonucuna varabilir miyiz?</p>\n\n<p>\n	Bu soruya cevap ararken, bir kez daha nihai değerleri hatırlatmak gerekir.</p>\n\n<p>\n	Eğer kadınların &ccedil;alışma meselesinde eşitliği ve cinsiyet benzerliğini nihai ama&ccedil; olarak kabul edecek olursak, bu durumda ka&ccedil;ınılmaz olarak İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;, kadınlara annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanımak sureti ile kadın ve erkek arasında &ccedil;alışma hakkı eşitliği &ouml;n&uuml;nde bir engel oluşturduğunu ve daha kesin bir tabirle bu eski engeli pekiştirdiğini ve g&uuml;&ccedil;lendirdiğini kabul etmek zorundayız. Lakin eğer nihai ama&ccedil; &ccedil;alışma hakkı eşitliği değilse ve kadınların &ccedil;alışması sırf ailenin ge&ccedil;imi veya kadının veya ailenin geleceğini g&uuml;vence altına almak gibi olumlu getirileri a&ccedil;ısından s&ouml;z konusu ise, a&ccedil;ıktır ki ailevi g&ouml;revlerin paylaşımına y&ouml;nelik İslam&icirc; model, kadınların &ccedil;alışması yolunda bir engel sayılamaz.</p>\n\n<p>\n	<strong>2-2. Din&icirc; ve Yasal Engeller</strong></p>\n\n<p>\n	Kadın hakları taraftarları, İslam şeriatinde kadının evden &ccedil;ıkmak i&ccedil;in kocasının rızasını kazanmasını; bazen kadınların &ccedil;alışması yolunda bir engel olarak g&uuml;ndeme getirmektedirler. Bu iddiaya g&ouml;re, eğer erkek din&icirc; a&ccedil;ıdan eşinin evden &ccedil;ıkmasını kısıtlayabiliyor veya engelleyebiliyorsa, bunun anlamı, evli olan her kadının fiil&icirc; veya potansiyel olarak &ccedil;alışması yolunda ciddi bir engelle karşı karşıya bulunduğudur.</p>\n\n<p>\n	Bu doğrultuda İran İslam Cumhuriyeti Medeni Kanunu&rsquo;nun 1117. Maddesi de &ldquo;Koca eşini, ailevi maslahatlara veya kendisinin veya eşinin haysiyetine aykırı olan meslek veya zanaattan men edebilir.&rdquo; diyerek, kadının &ccedil;alışma hakkını kocasının iradesine tabi kılmış ve b&ouml;ylece evli kadınların &ccedil;alışması yolunda yasal bir engel oluşturmuştur.</p>\n\n<p>\n	Bazıları hatta Kur&rsquo;&acirc;n-ı Kerim&rsquo;in kesin h&uuml;km&uuml;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> olan nafaka kanununun (Medeni Kanun&rsquo;un 1106. Maddesi) kadının &ccedil;alışmasına karşı bir mesaj i&ccedil;erdiğini ve yasanın yeniden g&ouml;zden ge&ccedil;irilmesini isteyecek kadar ileri gitmişlerdir. Zira bu kanuna g&ouml;re kadının nafakası kocanın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir ve bu durum kadınların &ccedil;alışma eğiliminin azalmasını beraberinde getirebilir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Her h&acirc;l&uuml;k&acirc;rda s&ouml;z&uuml; edilen bu iddiayı ne denli kabul etmenin m&uuml;mk&uuml;n olduğunu araştırıp g&ouml;rmek gerekir.</p>\n\n<p>\n	Bu konuda birka&ccedil; noktayı hatırlatmakta yarar var:</p>\n\n<p>\n	İlk nokta, bu İslam&icirc; h&uuml;km&uuml;n kadınların &ccedil;alışma hakkı ile &ccedil;elişmediğidir; zira İslam fıkhında vurgulanan nik&acirc;h sırasında şart belirleme kaidesine g&ouml;re kadın başta eğitim ve evin dışında &ccedil;alışma hakkı olmak &uuml;zere &ccedil;eşitli hakları nik&acirc;h sırasında veya kocası ile yaptığı bir başka anlaşma &ccedil;er&ccedil;evesinde şart olarak belirleyebilir.</p>\n\n<p>\n	İkinci nokta, İslam&rsquo;ın başkalarına<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> zarar vermeyi yasaklayan durumlara &ouml;zel ilgi g&ouml;stermesidir. Bu y&uuml;zden, kocanın; eşinin evden &ccedil;ıkmasına mani olması, eşine zarar verecek şekilde olursa -bu durumun teşhisi yetkili kişilerin sorumluluğundadır- zararı reddetme kuralının en haklı yorumundan hareketle, İslam&rsquo;da kocaya karşı yargı s&uuml;recinin başlatılması bile &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da şudur: Somut delillere g&ouml;re bu din&icirc; engelin; ahlak&icirc; ve k&uuml;lt&uuml;rel engellere kıyasla tesiri &ccedil;ok azdır. &Ccedil;&uuml;nk&uuml; son yıllarda erkeklerin kadınların &ccedil;alışmasına karşı &ccedil;ıkmalarında yaşanan gerileme ile beraber, &ccedil;alışan kadınların sayısında kayda değer bir artışla karşı karşıyayız. O nedenle ahlak&icirc; ve k&uuml;lt&uuml;rel engellerin yokluğunu varsaymakla beraber, s&ouml;z konusu din&icirc; h&uuml;k&uuml;m, kadınların &ccedil;alışması yolunda ciddi bir engel telakki edilemez.</p>\n\n<p>\n	Yukarıda s&ouml;z&uuml; edilen bu noktalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Medeni Kanun&rsquo;un 1117. Maddesine y&ouml;nelik eleştirinin cevabı da belli olur. Dolayısıyla bu madde kadınların &ccedil;alışması yolunda ciddi bir engel sayılmaz.</p>\n\n<p>\n	Kuşkusuz, s&ouml;z konusu yasayı izah etmek i&ccedil;in bu noktalara istinat ederken, kocanın, eşinin &ccedil;alışmasını ailevi maslahata veya kendisinin veya eşinin haysiyetine aykırı bulduğu veya yersiz bahanelerle eşinin &ccedil;alışmasını engellemek istediği durumları kastediyoruz. Aksi takdirde kocanın eşinin &ccedil;alışmasını engellemesi, haksız bir tutum telakki edilemez.</p>\n\n<p>\n	Ancak nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiği iddiası, ger&ccedil;ekte bu kanunun kadının &ccedil;alışma hakkı ilkesi ile değil, kadın ve erkek arasında &ccedil;alışma hakkı eşitliği ile &ccedil;eliştiği anlamına gelir. Bu y&uuml;zden s&ouml;z konusu iddia sadece kadınların &ccedil;alışma meselesinde, kadın erkek eşitliği ve cinsiyet benzerliği ilkelerini nihai ama&ccedil; varsayan kesimlerce g&uuml;ndeme getirilebilir. Bu varsayım reddedildiği takdirde, nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiğine dair hi&ccedil;bir eleştiri ge&ccedil;erli olmayacaktır.</p>\n\n<p>\n	<strong>2-3. İş Ortamında İki Cinsin Karışmasının Sonu&ccedil;ları</strong></p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili İslam&icirc; olmayan modellerde genellikle iki cinsin aynı iş ortamında &ccedil;alışması varsayıldığından, bu durum kendi başına kadınlar i&ccedil;in birtakım sorunlara neden olduğu gibi, bazen de kadınların &ccedil;alışması yolunda ciddi engellere d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	İş ortamında cinsel tacizler, başta Batılı toplumlarda olmak &uuml;zere bir&ccedil;ok toplumda &ccedil;alışan kadınların acı &ccedil;ektiği bir durumdur. İki cinsin aynı ortamda &ccedil;alışma meselesi g&ouml;zden ge&ccedil;irilmediği takdirde bu soruna uygun &ccedil;&ouml;z&uuml;m yolu bulmak zor g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	Yapılan tahminlere g&ouml;re, İngiltere&rsquo;de her on kadından yedisi meslek&icirc; hayatında uzun s&uuml;re cinsel tacize uğramıştır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Bu t&uuml;r ger&ccedil;ekler aslında bir&ccedil;ok erkeğin -ister y&ouml;netici, ister işveren, ister meslektaş, ister m&uuml;şteri olsun- istemeyerek de olsa kadına seks aracı olarak bakmasından kaynaklanır ve bu tarz bir yaklaşım doğal olarak onların davranışlarına yansır. Oysa İran&rsquo;da İslam İnkılabının zaferinden sonra başta iş ortamları olmak &uuml;zere umumi mek&acirc;nlarda kadınların g&uuml;ven duygusunu geliştirmek amacı ile iki cinsin bir arada bulunmasının azaltılması, kadınların b&uuml;y&uuml;k &ccedil;oğunluğu tarafından olumlu karşılanmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Bazı feministlerin dikkat &ccedil;ektiği bir başka sorun, genellikle Batılı kadınların karşı karşıya kaldığı meslek&icirc; g&ouml;revleri ile kadınsı g&ouml;revlerinin &ccedil;elişmesidir. Batı k&uuml;lt&uuml;r&uuml;, kadınların kadınsı &ouml;zelliğini sergileme yeri olarak aile ocağının tekelini kırdığından, &ccedil;alışan kadınlar kendilerini kadınsı g&ouml;revlerinden -&ouml;zel olarak annelik ve eşlik g&ouml;revi- soyutlayacak olsa bile, iş ortamında kadın olmaktan acı &ccedil;ekmektedir.</p>\n\n<p>\n	Simon Debuar&rsquo;a g&ouml;re &ccedil;alışan kadın bazı a&ccedil;ılardan evde oturan ve annelik g&ouml;revini y&uuml;r&uuml;ten kadına nazaran daha k&ouml;t&uuml; durumdadır; zira &ccedil;alışan kadından her zaman ve her yerde bir &ldquo;kadın&rdquo; gibi davranması beklenir. Yani &ccedil;alışan kadın, mesleğinin gerektirdiği g&ouml;revlerin dışında, kadın olmanın da gerektirdiği bazı g&ouml;revleri (&ouml;zel olarak hoş bir g&ouml;r&uuml;nt&uuml;) de g&uuml;ndemine alması gerekir. Sonu&ccedil;ta bu kadın, meslek&icirc; ilgileri ile kadınlık ilgileri arasında bir nevi i&ccedil; &ccedil;elişki yaşamaya başlar. Mesela meslek&icirc; ilgilerine daha fazla &ouml;zen g&ouml;sterecek olursa, kadınlık ilgilerinden (G&uuml;nlerini g&uuml;zellik salonlarında ge&ccedil;iren kadınlar gibi) geri kaldığını ve dış g&uuml;zelliğine daha fazla &ouml;nem verirse mesleğinde, onunla aynı seviyede &ccedil;alışan erkeklerden daha geride kaldığını d&uuml;ş&uuml;n&uuml;r.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ile ilgili modelinde, toplumun umumi mek&acirc;nlarında iki cinsin m&uuml;mk&uuml;n mertebe birbirine az karışması esas alınır. Kur&rsquo;&acirc;n-ı Kerim Hz. Şuayb&rsquo;ın (a.s) kızları ile ilgili &ouml;yk&uuml;s&uuml;nde bu noktaya işaret ederken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Musa, Medyen suyuna varınca, orada (hayvanlarını) sulayan insanları g&ouml;rd&uuml;. Onların gerisinde de, (hayvanlarını) engelleyen iki kadın g&ouml;rd&uuml;. Onlara, &lsquo;Sorununuz nedir?&rsquo; dedi. Ş&ouml;yle cevap verdiler: &Ccedil;obanlar sulayıp &ccedil;ekilmeden biz (onların i&ccedil;ine sokulup hayvanlarımızı) sulamayız; babamız da &ccedil;ok yaşlıdır (koyunlara &ccedil;obanlık edemiyor).&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bunun dışında, İslam dini kadınların cinsel y&ouml;nlerinin ailenin &ouml;zel ortamının dışında ortaya &ccedil;ıkmasını reddeder. Buna g&ouml;re kadınların &ccedil;alışması yolunda engel oluşturan iş ortamında cinsel taciz vakaları b&uuml;y&uuml;k oranda azalırken, kadınlardan da iş ortamlarında daha &ccedil;ok meslekleri ile ilgilenmeleri ve başarı d&uuml;zeylerini geliştirmeleri beklenir.</p>\n\n<p>\n	Ama maalesef toplumsal ger&ccedil;ekler her zaman bu ideal tablodan &ccedil;ok uzak olmuştur ve belki de tarih boyunca, kadınların erkeklerin tacizine uğramaksızın evin dışında &ccedil;alıştığı bir toplum veya d&ouml;nem neredeyse, yok gibiydi.</p>\n\n<p>\n	Kadın ve erkeğin doğal farklılıklarına ve insanların ahlak&icirc; eğitimlerinin zafiyetine dayanan bu durum, İslam&rsquo;ın kadınların &ccedil;alışmasına nazaran erkeklerin &ccedil;alışmasına &ouml;ncelik verirken g&ouml;z &ouml;n&uuml;nde bulundurduğu noktalardan biridir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda İslam ancak toplumun ahlak&icirc; sağlığını tehlikeye d&uuml;ş&uuml;rmeyen ve cinsel g&uuml;vensizliği k&ouml;r&uuml;klemeyen kadınların &ccedil;alışma modelini onaylamaktadır. Buna karşın iş ortamında cinsel taciz gibi durumlar kısmen ka&ccedil;ınılmazdır ve &ouml;zellikle kadın ve erkeğin &ccedil;alıştığı ortamları birbirinden ayırmak gibi doğru politikalar &uuml;reterek m&uuml;mk&uuml;n mertebe bunu engellemek gerekir.</p>\n\n<p>\n	<strong>3. İş Ortamında Cinsiyet Ayrımcılığı</strong></p>\n\n<p>\n	Feminizm taraftarlarının &uuml;zerinde durduğu esas konulardan biri, kadınla erkek arasında meslek ayrımıdır. G&uuml;n&uuml;m&uuml;zde bu ayrım hakkında &ouml;zellikle feminist edebiyat başta olmak &uuml;zere sosyal bilimler edebiyatında eşitsizlik ve ayrımcılık terimleri sık&ccedil;a kullanılır. Benzer mesleklerde kadın ve erkek arasında maaş konusunda ayrımcılık, kadınları y&uuml;ksek gelirli mesleklerden uzak tutmak ve daha az geliri olan mesleklere y&ouml;nlendirmek ve yine ekonomik durgunluk durumlarında kolaylıkla işten atılan kadınları yedek işg&uuml;c&uuml; olarak kullanmak, sosyoloji kitaplarında &uuml;zerinde durulan iş ortamında cinsiyet eşitsizliğinin &ouml;nemli &ouml;rnekleridir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Feminist yazarlar ise bu konunun &uuml;zerinde daha detaylı duruyor. Bu yazarlar mesleklerin cinsiyete g&ouml;re yatay ayrımını, yani kadınların &ouml;ğretmenlik, hemşirelik, satıcılık, masabaşı işleri, fabrika iş&ccedil;iliği ve sosyal hizmetler gibi bazen &ldquo;kadınsı meslek&rdquo; olarak tabir edilen seyrek sayıda meslekte yoğunlaşması ve ayrıca mesleklerin dikey ayrımını, yani kadınların erkeklere nazaran daha al&ccedil;ak mevkilerde yer almasını eleştirmekte ve İngiltere gibi cinsiyet eşitliği doğrultusunda &ouml;nemli ilerlemelerin kaydedildiği bir toplumda bile h&acirc;la kadınların her iş saati i&ccedil;in gelirlerinin erkeklerin d&ouml;rtte &uuml;&ccedil;&uuml; olmasından yakınmaktadır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu eşitsizliği detaylarla izah ederken, toplumun benimseme derecesi, iş bulma kurumlarının ayrımcı tutumu ve ailevi g&ouml;revlerin meslek&icirc; ilerleme ile &ccedil;elişmesi gibi etkenlere vurgu yapılmakta<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve genel d&uuml;zeyde iki temel etkene, yani kapitalist sistem ve erkeklerin &uuml;st&uuml;nl&uuml;k k&uuml;lt&uuml;r&uuml;ne istinat edilmektedir. Cinsiyet eşitsizliği konusunda &ccedil;eşitli feminist tezlerin ortaya &ccedil;ıkması ise, bu iki etkenin nasıl analiz edileceği konusunda yaşanan anlaşmazlıktan kaynaklanıyor.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kuşkusuz bu feminist yaklaşım, bundan &ouml;nceki tartışmalarımızda değindiğimiz kadınların &ccedil;alışması ile ailevi g&ouml;revlerinin &ccedil;elişmesi gibi konularda değindiğimiz adalet ve eşitlik hakkında &ouml;zel ideolojik varsayımlara dayalıdır. &Ouml;te yandan bu yaklaşımın &ouml;nemli sonucuna, yani nicelik eksenli oluşuna da dikkat etmek gerekir. Bu nokta da cinsiyet tartışmaları ile ilgili bir&ccedil;ok yazıyı etkilemiştir. &Ouml;rneğin, bu yazılarda kadınların &ccedil;alışması veya &ccedil;eşitli mesleklere ve meslekle ilgili mevkilere dağılımı, erkeklerle ilgili benzer verilerle karşılaştırılıyor ve her t&uuml;rl&uuml; farklılığın varlığı, başlı başına cinsiyet eşitsizliği ve ayrımcılığı şeklinde telakki ediliyor. Maalesef bu eğilim, feminist yazarların ideolojik ilkelerini analiz etmeksizin ve bu ilkeleri varsayarak cinsiyet meselesine bakan bir&ccedil;ok İranlı yazarın eserinde de a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpıyor.</p>\n\n<p>\n	Ancak İslam&rsquo;ın değersel ve hukuk&icirc; ilkelerinden hareketle, kadın ve erkeğin meslek&icirc; ayrımları konusunda farklı bir değerlendirme ortaya &ccedil;ıkar. İslam dini, eşit şartlarda kadınlara daha az maaş &ouml;denmesi ya da kadınların mesleklerinde ilerlemelerinin kısıtlanması gibi haksız ve zalimane ayrımcılıkları asla kabul etmez. Fakat cinsiyet ayrımcılığı ile m&uuml;cadele bahanesi ile her t&uuml;rl&uuml; cinsiyet ayrımının reddedilmesi de İslam&rsquo;la bağdaşmamaktadır. Burada birka&ccedil; noktayı hatırlatmakta yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Bundan &ouml;nce g&uuml;ndeme gelen ilk nokta, İslam&rsquo;ın adalet ve eşitlik konularında ilah&icirc; ve ahiret eksenli yorumuydu. Bu yorum, maddi ve fani d&uuml;nya eksenli yorumların karşısında yer alır ve doğrudan cinsiyet ayrımı değerlendirmesini etkiler.</p>\n\n<p>\n	İkinci ve &uuml;&ccedil;&uuml;nc&uuml; nokta, bundan &ouml;nceki tartışmalarımızda birka&ccedil; kez yerine g&ouml;re hatırlatılan cinsiyet ayrımının biyolojik ve sosyal işlevi ile ilgili ilkelerdir.</p>\n\n<p>\n	Kadının &ccedil;alışması tartışmasında, bedensel yapı ve g&uuml;&ccedil; başta gelmek &uuml;zere cinsiyet farklılığının kadınla erkek arasında bazı meslek&icirc; ayrımlarda etkili olduğu ink&acirc;r edilemez. Bu ger&ccedil;ek &ccedil;ağımızda ve sanayileşmiş toplumlarda bedensel g&uuml;c&uuml;n bir&ccedil;ok meslekte &ouml;nemini yitirmesine karşın h&acirc;la a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. &Ouml;te yandan, mesleklerin cinsiyete g&ouml;re ayrımı, &ouml;zellikle eşlerin psikolojik huzurunu ve sağlıklı ve normal evlatların yetiştirilmesini ve toplumun cinsel g&uuml;venliğinin arttırılmasını temin etmek &uuml;zere; başta uygun bir ortam oluşturma yolunda olumlu sosyal işlevleri olduğundan, s&uuml;rekli kamuoyu tarafından olumlu karşılanmıştır.</p>\n\n<p>\n	&Ccedil;ağımızda da eğer aile kurumunun y&uuml;ce konumuna ve korunmasına inanıyorsak, mesleklerin cinsiyete g&ouml;re ayrımını da itiraf etmeliyiz ve hi&ccedil; kuşkusuz bu olumlu işlevlerin devam etmesi, mesleklerin kapsamı ve sıralanmasına bağlıdır ve kadınla erkek arasında gerekli mesafenin varlığını s&uuml;rd&uuml;rmesine sebep olacaktır.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; nokta da, kocanın eşine nafaka &ouml;deme şekliyle ilgilidir. İslam dininde evin mali ihtiyacını karşılama g&ouml;revi kocaya verildiğinden ve kadın annelik ve eşlik g&ouml;revlerini daha iyi bir şekilde yerine getirmek &uuml;zere bu iktisadi sorumluluktan muaf tutulduğundan nafaka, &ccedil;alışmayan kadın i&ccedil;in, ailenin gelirine destek amacıyla &ccedil;alışan kadına nazaran, farazi mesleğinden kazanacağı gelirin alternatifi sayılabilir. Dolayısıyla bu hukuk&icirc; sistem, kadınların daha y&uuml;ksek gelirli mesleklere ulaşma sorunu ile karşılaşmada daha az sıkıntı yaşarken, bu t&uuml;r bir ayrımcılık, nafaka kanununu ink&acirc;r etmenin yanında cinsiyet eşitliğine vurgu yapan hukuk&icirc; sistemleri de sıkıntı ile karşı karşıya getirir. Bunun dışında bu hukuk&icirc; sistem erkeklerin &ccedil;alışmasının kadınların &ccedil;alışmasına g&ouml;re &ouml;ncelik kazanmasının &ouml;nemli sebeplerinden birini de kendi i&ccedil;inde barındırır ki o da, eş ve &ccedil;ocukların nafakasını karşılama g&ouml;revinin erkeğin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde olması ve kadının b&ouml;yle bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n bulunmamasıdır. Bu y&uuml;zden erkeğin nafakayı karşılamakta g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml; genellikle aile ocağının dağılması bağlamında ciddi tehlikeleri beraberinde getirmektedir. Oysa kadının gelir elde etmekte g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;, evinin ge&ccedil;iminden sorumlu olan kadınların durumu dışında, ailenin istikrarını ciddi tehlikelerle karşı karşıya bırakmaz.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Kuşkusuz bu değersel, hukuk&icirc;, yaşamsal ve toplumsal ilkelerin benimsenmesi ile beraber, kadınların &ccedil;alışmasına y&ouml;nelik &ldquo;nitelik eksenli&rdquo; yaklaşım yerini nicelik eksenli yaklaşıma bırakır ve bir&ccedil;ok cinsiyete dayalı ayrımlar ayrımcılık, eşitsizlik, adaletsizlik ve cinsel zul&uuml;m gibi kavramlara g&ouml;re değil, sosyal maslahata ve insanların hakiki saadetine hizmet olarak yorumlanır.</p>\n\n<p>\n	Ayrıca ekonomik durgunluk ve işsizlik krizi gibi olgularla m&uuml;cadelede, s&ouml;z&uuml; edilen din&icirc; &ouml;nceliklere dayanan siyasetler &ouml;ncelik kazanır. Bu siyasetler, İslam&rsquo;ın kadınlara &ouml;ncelik tanıdığı kadın doğum uzmanlığı gibi mesleklerin dışında, başka meslekleri dağıtırken birey ekseni yerine &ldquo;aile ekseni&rdquo;ne vurgu yapması gerekir. Yani her aile asgari yeterli maaşı olan bir işe sahip olmalıdır. Bu durumda eğer başka değişkenlere ve imtiyazlara bakmaksızın sadece kadın ve erkek cinsiyetini g&ouml;z &ouml;n&uuml;nde bulunduracak olursak, din&icirc; &ouml;ncelik, iş imk&acirc;nının ailenin erkeğine verilmesini gerektirir; &ccedil;&uuml;nk&uuml; ailenin ge&ccedil;iminden erkek sorumludur.</p>\n\n<p>\n	Kuşkusuz istihdam alanı ile ilgili &uuml;retilen politikalarda b&ouml;yle bir eğilim, birey eksenli eğilime kıyasla sosyal adalet kriterleri ile daha fazla &ouml;rt&uuml;ş&uuml;r. Zira birey eksenli eğilimin sonucunda bir&ccedil;ok aile iki veya birka&ccedil; y&uuml;ksek gelirli işten yararlanırken, bazı aileler de uygun bir işe sahip olmaktan mahrum kalarak yoksulluk pen&ccedil;esine d&uuml;şer, &uuml;stelik bir&ccedil;ok gen&ccedil; erkek de işsizlik y&uuml;z&uuml;nden aile kurma imk&acirc;nı bile bulamaz.</p>\n\n<p>\n	Şunu da unutmamak gerekir ki, aile eksenli politikalar işsizlik sorununun esas &ccedil;&ouml;z&uuml;m&uuml; olamaz. Bu politikalar, politikacıları toplumun t&uuml;m kesimleri i&ccedil;in iş fırsatı sağlama doğrultusunda daha k&ouml;kl&uuml; tedbirler almaktan bağımsız hale getiremeyen ge&ccedil;ici ve acil tedbirlerdir. Zira derin sınıfsal u&ccedil;urum ve zenginle yoksul arasındaki uzun mesafeye bakıldığında; yaşam standartlarının y&uuml;kselmesi ve beklentilerin artmasının toplumun az ve orta gelirli sınıfının ekonomik sorunlarını iki kat arttırdığı ve &ccedil;ok sayıda kadının g&uuml;nl&uuml;k ihtiya&ccedil;larının bedelini karşılamak &uuml;zere iş piyasasına akın ettiği bir ortamda, kadınların &ccedil;alışmasından vaz ge&ccedil;mekten s&ouml;z etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	<strong>4. Evde Yapılan İşler</strong></p>\n\n<p>\n	Evde yapılan işler ev işlerinde; kadın ve erkeğin katılım oranında eşitsizlik, bu işin dayatma boyutu ve ev kadınlarının psikolojisi gibi &ccedil;eşitli a&ccedil;ılardan ele alınmıştır.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ancak bu tartışmada mevzu bahis olan nokta, evde yapılan işlere &uuml;retken bir meslek ve iktisadi anlamda bir iş olarak bakılmasıdır.</p>\n\n<p>\n	Batılı &uuml;lkelerde yapılan araştırmalar, evde yapılan &uuml;cretsiz işlerin &ouml;nemini ve &uuml;lkelerin gayri safi milli hasılatının artmasında se&ccedil;kin rol ifa ettiğini ortaya koymuştur.</p>\n\n<p>\n	Bazı uzmanlar ise ş&ouml;yle diyor: Eğer h&uuml;k&uuml;met ev kadınlarına evde yaptıkları işler karşılığında para &ouml;demek zorunda kalsaydı, bir&ccedil;ok menfaat sahibinin menfaatleri yer değiştirirdi. Kadın evde yaptığı işlerle aslında dolaylı bir şekilde kapitalist sisteme hizmet ediyor. Kadın &ccedil;ocuğunun okumasına ve kocasının &ccedil;alışmasına yardımcı olmakta ve erkeğinin, iş yerinde aldığı stresleri hafifletmektedir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bazı sosyalist feministler 1970&rsquo;li ve 1980&rsquo;li yıllarda &ldquo;İş (Work)&rdquo; kavramını &ccedil;eşitli ev işlerini, erkeklere cinsel ve duygusal hizmetleri ve &ccedil;ocukların, yaşlıların ve hastaların bakımını da kapsayacak şekilde genişletmeye &ccedil;alıştı. Bu konuda İris Young ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kadınların gebelik, &ccedil;ocuk yetiştirme, evde hastaların bakımı, temizlik, mutfak işi vs. geleneksel g&ouml;revleri, fabrikalarda yapılan eşya &uuml;retimi kadar &lsquo;iş&rsquo; kapsamında yer alır. &Uuml;retim veya iş kavramını modern fabrikalarda eşyalar &uuml;retmekle sınırlandırmak, Marx&rsquo;ın tezinin en esef verici ve zaruri olmayan y&ouml;nlerinden biridir.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Evde yapılan işlerden doğan katma değer; sonu&ccedil;ta sermaye sahiplerinin cebine girdiğinden, bazı feministler evde yapılan işlerin bedelinin hesaplanmasını ve ev kadınlarına kapitalist y&ouml;netimler tarafından &uuml;cret &ouml;denmesini &ouml;nermektedir. Bu kesime g&ouml;re, kadınların ev işlerinin bedeli h&uuml;k&uuml;metlerden talep edildiği takdirde, sermaye &ccedil;evrelerinin y&uuml;kl&uuml; servetler biriktirme imk&acirc;nı da ortadan kalkmış olacaktır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Bazıları da cinsiyet eşitliği ve kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n ger&ccedil;ekleşmesi i&ccedil;in Fredrish Engels&rsquo;i izleyerek ev işlerinin genelleştirme stratejisini savunarak ş&ouml;yle der: &ldquo;Ev işleri &ouml;zel &uuml;retim kapsamı i&ccedil;ine alınmamalı, kadınların &ouml;zel sorumluluğu olmaktan &ccedil;ıkarılmalı ve toplumun t&uuml;m&uuml;n&uuml;n sorumluluğu olarak benimsenmelidir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	İslam dini ev işlerinin bir nevi hizmet ve parasal değeri<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> olan bir meslek telakki edilebileceğini reddetmiyor. Bu iddianın şahidi, kadının ev işlerine karşılık olarak kocasından &uuml;cret talep etme hakkıdır ki, Şi&icirc; fakihlerce a&ccedil;ık&ccedil;a vurgulanmıştır.</p>\n\n<p>\n	Bazı risalelerde şu ifadelere yer veriliyor:</p>\n\n<p>\n	Kadın kendi rızası olmadığı m&uuml;ddet&ccedil;e ev hizmetleri, yemek, temizlik ve benzeri hizmetleri yapmakla y&uuml;k&uuml;ml&uuml; değildir ve eğer kocası onu bu işleri yapmaya zorluyorsa, kadın yaptığı işlerin bedelini kocasından alabilir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Kadının ev işlerini yapmakla y&uuml;k&uuml;ml&uuml; olmadığı durumu, hatta bebeğini emzirmeyi ve bebeğin bakımını da kapsar ve kadın zaruri olmayan durumların dışında bu işleri yapmayabilir. Nitekim bu işlerin t&uuml;m&uuml;ne karşı &uuml;cret talebinde de bulunabilir. Bunun anlamı şudur: İslam fıkhında &ccedil;ocukların emzirilmesi ve bakımı normal şartlarda anneler i&ccedil;in farz ve kesin g&ouml;rev değil, haklarının bir par&ccedil;asıdır.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Ama kadınların pratikte hi&ccedil;bir zaman kocalarından &uuml;cret talebinde bulunmadığı ger&ccedil;eğinin, ilk etapta hukuk&icirc; değil, psikolojik izahı s&ouml;z konusudur. Yani kadınlar s&uuml;rekli duygusal bağları y&uuml;z&uuml;nden ev işlerini &uuml;cret karşılığı beklemeksizin yapma konusunda kendilerinde bir nevi zorunluluk hissetmiştir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, ev işlerini fiyatlandırmak, kadınların milli ekonomide değerli rollerini &ouml;n plana &ccedil;ıkarma y&ouml;n&uuml;nde yapılan k&uuml;lt&uuml;rel bir hareket şeklinde tanımlandığı yere kadar, olumsuz bir hareket sayılmaz. İranlı kadınların b&uuml;y&uuml;k &ccedil;oğunluğunu ev kadınları oluşturduğundan, bu durum ev işlerine y&ouml;nelik yanlış k&uuml;lt&uuml;rel inan&ccedil;ları silme ve kadınların kıymetini bilme bakımından &ouml;nemlidir.</p>\n\n<p>\n	Ancak ev işlerine karşı &uuml;cret talebinde bulunmak veya ev işlerini genelleştirme gibi stratejiler farklı konulardır ve &uuml;zerinde dikkatle durmak gerekir.</p>\n\n<p>\n	İlk strateji hakkında şu noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir: Eğer kadınlara &uuml;cret &ouml;deme sorumluluğunu kocaların omuzuna y&uuml;kleyecek olursak, bu durum sevgi, birliktelik, işbirliği ve fedak&acirc;rlık temelleri &uuml;zerinde inşa edilen aile yaşamı felsefesi ile bağdaşmaz.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> &Uuml;stelik feministlerin g&ouml;r&uuml;şlerinde de bu y&ouml;ntemin onaylandığına y&ouml;nelik bir vurgu g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Ama eğer &uuml;cret &ouml;deme meselesi, kapitalist sisteme dayalı h&uuml;k&uuml;metlerce ger&ccedil;ekleşecekse -ki bu tezi savunanlar da a&ccedil;ık&ccedil;a buna vurgu yapıyor- bu durumda da bu strateji i&ccedil;in aydın bir ufuk g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Gayet sade bir analizle şunu s&ouml;yleyebiliriz: Eğer İslam&rsquo;ın ideal iktisadi-siyasi nizamını varsayacak olursak, kapitalistlerin h&uuml;k&uuml;metinin ortaya &ccedil;ıkmasına ve yerleşmesine mahal kalmaz. Bazı saf algılamaların aksine, ger&ccedil;ek İslam esas itibarı ile ne Batılıların arasında yaygın olan adaletsiz bir kapitalist d&uuml;zenin gelişmesine, ne de bek&acirc;sı bu t&uuml;r bir kapitalizme endeksli olan bir h&uuml;k&uuml;metin kurulmasına m&uuml;saade eder. Dolayısıyla s&ouml;z konusu stratejinin en iyi hali ile Batılı toplumlara h&acirc;kim olan durum ve şartlara g&ouml;re tasarlandığı ve din&icirc; kriterlere dayalı İslam&icirc; bir nizamda uygulanamayacağı s&ouml;ylenebilir.</p>\n\n<p>\n	Ama eğer Batılı toplumların mevcut şartları, yani kapitalizmin h&acirc;kimiyetine g&ouml;re yargıda bulunacak olursak, kapitalist d&uuml;zenin kolaylıkla menfaatlerinden vazge&ccedil;eceğini d&uuml;ş&uuml;nmek, saflıktır ve ger&ccedil;ek&ccedil;i olmaktan uzak bir d&uuml;ş&uuml;ncedir. Kuşkusuz, iktisadi nizamı belirlemekte esas rol&uuml; ifa eden b&uuml;y&uuml;k sermaye &ccedil;evreleri g&uuml;&ccedil; ve n&uuml;fuzunu kullanarak y&ouml;netimleri baskı altında tutacak ve bu bağlamda yasaların değiştirilmesine karşı teslim olmayacaktır. Teslim olduklarını varsaydığımız durumda bile, k&acirc;rlarını arttırmak ve ev işlerine karşı kadınlara &uuml;cret &ouml;deme y&uuml;z&uuml;nden uğradıkları zararı telafi etmek i&ccedil;in erkek iş&ccedil;ilerin maaşını azaltmak, ucuz yabancı iş&ccedil;i istihdam etmek vb. gibi sonu&ccedil;ta kadınların &ccedil;ıkarlarına aykırı olan başka yollara başvuracaktır.</p>\n\n<p>\n	İkinci strateji, yani ev işlerini genelleştirme stratejisi de bir&ccedil;ok sorunla karşı karşıyadır. Bu strateji, son yıllarda &ccedil;eşitli sosyal, iktisadi ve siyasi sorunlarla temelleri iyice sarsılan sosyalist d&uuml;ş&uuml;nceden doğrudan kaynaklanır. Bunun dışında bu stratejinin &ouml;nemli bir getirisi olarak aile kurumunu zayıflatması<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> ve sosyalist &uuml;lkelerin deneyiminden hareketle cinsiyet eşitliğini sağlamakta yetersizliği,<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> uzmanların s&ouml;z konusu stratejiye y&ouml;nelttikleri başka eleştirilerdir.</p>\n\n<p>\n	<strong>5. Kadınlar ve Mal Varlığı</strong></p>\n\n<p>\n	D&uuml;nya genelinde kadınlar ve erkekler arasında mal varlığı dağılımı, cinsiyet farklılığının bir başka &ouml;nemli bileşenini ortaya koyuyor. Uluslararası hesaplamalara g&ouml;re kadınlar d&uuml;nyada yapılan işlerin &uuml;&ccedil;te ikisini yapıyor ve yine d&uuml;nyada k&uuml;&ccedil;&uuml;k sayılan mesleklerin %70 kadarı da kadınlar tarafından y&uuml;r&uuml;t&uuml;l&uuml;yor. Buna karşın d&uuml;nyada var olan paranın onda biri ve mal varlıklarının da y&uuml;zde biri kadınlara aittir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Cinsiyet eşitsizliğinin bu y&ouml;n&uuml; beyan edilirken din&icirc; &ouml;ğretiler, devletlerin rol&uuml;, sosyal normlar ve kadınların biyolojik &ouml;zelliklerine vurgu yapılıyor. &Ouml;rneğin, 18. y&uuml;zyılda kilise ve devletin n&uuml;fuzu y&uuml;z&uuml;nden Batılı kadınların evlenince t&uuml;m yasal haklarını ve kimliklerini kaybettiği belirtiliyor. O &ccedil;ağda Batılı kadınlar evlendikten sonra kendi paralarının sahibi olamıyor, bu paraları y&ouml;netemiyor ve &ccedil;alışma karşılığında aldığı para da kocasına ait sayılıyordu.</p>\n\n<p>\n	Sosyal normların tesirlerine gelince, bir&ccedil;ok toplumda kadınların daha az eğitim g&ouml;rmesine ve cahil kalmasına yol a&ccedil;an normlara işaret ediliyor; &ccedil;&uuml;nk&uuml; bu durum kadınların y&uuml;ksek gelirli mesleklere ulaşmasını engelliyor ve iş piyasasında erkek meslektaşlarına g&ouml;re daha az maaş almalarına sebebiyet veriyor.</p>\n\n<p>\n	Kadınların biyolojisi konusunda da, kadınların gebelik d&ouml;neminde zorunlu olarak faaliyetlerinin kısıtlanması, mal varlıklarının daha az olmasında etkili olduğu belirtiliyor. Bu durum, g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok &uuml;lkede yaygın olan kadınların &uuml;cretli doğum izni dışında, kadınların gelir elde etme g&uuml;c&uuml;n&uuml; kısıtlıyor.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bundan başka, bu alanda &uuml;cretsiz ev işinin rol&uuml; de kadın haklarını savunanlarca &ouml;zel olarak g&uuml;ndeme getirilen bir başka etkendir. Bu kesime g&ouml;re evlilik s&uuml;resince koca tarafından biriktirilen mal varlığı, aslında kadının evde &uuml;cretsiz &ccedil;alışması sayesinde m&uuml;mk&uuml;n oluyor; ama pratikte bu mal varlığı &ccedil;oğunlukla erkeğin adına kayda ge&ccedil;iyor ve kadın s&ouml;z konusu mal varlığına karşı eşit haktan -hatta hi&ccedil;bir haktan- yararlanamıyor.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Miras konusunda kadın ve erkeğin eşit olmadığını varsayan ve bir&ccedil;ok yerde erkeğin hakkını kadının iki katı olarak belirleyen İslam&icirc; toplumlarda bu durum kadınlara y&ouml;nelik bir nevi ayrımcılık ve şiddet olarak sayılmış<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> ve feminist bakış a&ccedil;ısında, kadın ve erkek arasında mal varlığı eşitsizliğini pekiştirme etkeni olarak yorumlanmıştır.</p>\n\n<p>\n	Son yıllarda kadın ve erkek arasında eşit olmayan mal varlığı dağılımı y&uuml;z&uuml;nden, kadınların artan yoksulluğu gibi bir sorunla karşı karşıyayız ki bu durumdan bazen &ldquo;Yoksulluğun kadınlaşması&rdquo; şeklinde s&ouml;z ediliyor.</p>\n\n<p>\n	Gelişmekte olan &uuml;lkelerin verilerine g&ouml;re bu &uuml;lkelerde yaklaşık 570 milyon k&ouml;yl&uuml; kadın (kırsal n&uuml;fusun %60 kadarı) yoksulluk sınırının altında yaşıyor<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a>. Gelişmiş &uuml;lkelerde de kadınlar, erkeklere nazaran daha fazla yoksullaşıyor. &Ouml;rneğin 1980&rsquo;li yıllarda Amerika&rsquo;da yoksul ailelerin %55 kadarına kadınların baktığı ve ge&ccedil;imini sağlamak zorunda olduğu aileler oluşturuyordu.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Kadınlarla erkeklerin arasında mal varlığı konusundaki farklılık yeni ortaya &ccedil;ıkan bir durum olmayıp derin bir mazisi bulunmaktadır. Dolayısıyla kadınların arasında yoksulluğun yeni bir sosyal mesele olarak yaygınlaşması, bu meseleyi etkileyen yeni etken veya etkenlerin ortaya &ccedil;ıkmasından kaynaklanır.</p>\n\n<p>\n	G&ouml;zlemler ve mevcut deliller, bu meselenin her şeyden ziyade ailelerin artan bir şekilde dağılması ile ilgili olduğunu g&ouml;steriyor. Eğer boşanma, bek&acirc;r yaşamak, gayri meşru &ccedil;ocuklar ve yine kadının ge&ccedil;iminden sorumlu olduğu aileler gibi durumları kadın ve erkek arasında mal varlığı eşitsizliği durumu ile bir arada değerlendirecek olursak, bu değerlendirmenin ka&ccedil;ınılmaz sonucu, kadınların erkeklere nazaran daha fakirleşmesi olacaktır.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda feminist uzmanlar kadınların yoksulluk sorununun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; &uuml;&ccedil; &ouml;nemli ilkeye bağlıyor:</p>\n\n<p>\n	1- Sosyal g&uuml;venlik ve sosyal refah sistemleri, kadınlara ve &ccedil;ocuklara y&ouml;nelik ulaşılabilir mali desteği ideal d&uuml;zeye (yoksulluk sınırının &ccedil;ok &ouml;tesine) &ccedil;ıkarılmasını g&uuml;vence altına almalıdır.</p>\n\n<p>\n	2- &Uuml;cretli ve &uuml;cretsiz işlerle ilgili sorumluluklar kadın ve erkek arasında eşit bir şekilde dağıtılmalıdır.</p>\n\n<p>\n	3- Ev işlerinin &ouml;nemi ve iktisadi &uuml;retimde rol&uuml; esaslı bir şekilde yeniden g&ouml;zden ge&ccedil;irilmelidir<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a>.</p>\n\n<p>\n	İslam&rsquo;ın cinsiyete g&ouml;re mal varlığının dengesiz dağılımı, kadınların yoksulluğu ve servetini arttırması meselelerine bakışını aşağıdaki altı ayrı başlıkta irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>5-1. İslam&rsquo;ın Kadının M&uuml;lkiyet Hakkı İle İlgili Genel G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	İlk başlık, İslam&rsquo;ın kadınların m&uuml;lkiyet hakkına y&ouml;nelik genel bakışı ile ilgilidir. İslam dini bir&ccedil;ok ayet ve rivayette kadınların m&uuml;lkiyet hakkından a&ccedil;ık&ccedil;a s&ouml;z etmiş ve bu hakkın &ccedil;iğnenmesi konusunda uyarıda bulunmuştur.</p>\n\n<p>\n	Bundan yaklaşık 1400 yıl &ouml;nce Kur&rsquo;&acirc;n-ı Kerim o &ccedil;ağlarda bilinen bir&ccedil;ok hukuk&icirc; d&uuml;zene karşı &ccedil;ıkarak, kadınların tam m&uuml;lkiyet hakkını tanımış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Erkeklere kazandıklarından bir pay vardır ve kadınlara da kazandıklarından bir pay vardır.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayrıca mehiri de kadının kişisel m&uuml;lk&uuml; ilan etti ve kocanın bunu kullanmasını eşinin rızasına bağladı,<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> &uuml;stelik kadınlardan mehirlerini geri almayı ahit bozma ve a&ccedil;ık g&uuml;nah niteledi.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu alanda se&ccedil;kin bakışı, İslam&rsquo;ı eleştiren bazı feministleri bile takdire zorlamıştır; ama buna karşın bu z&uuml;mre İslam fıkhı ve şeriatini su&ccedil;lamaya &ccedil;alışmış ve kadınları para ve iş piyasasında eşit fırsatlardan ve eğitimden mahrum bıraktığını ileri s&uuml;rerek, servet elde etme bağlamında cinsiyet eşitsizliğinin sorumlusu g&ouml;stermeye &ccedil;alışmıştır.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Bu iddiayı, yani İslam&rsquo;ın bu t&uuml;r bir cinsiyet eşitsizliğini yaratma veya pekiştirmede rol&uuml; olup olmadığını &uuml;&ccedil;&uuml;nc&uuml; başlıkta ele alacağız.</p>\n\n<p>\n	<strong>5-2. Kadınlar ve Miras Hakkı</strong></p>\n\n<p>\n	<strong>a &ndash; Kadının mirastan payı</strong></p>\n\n<p>\n	İslam dininde eşler, &ccedil;ocuklar, kız ve erkek kardeşler kapsamında erkeklerin miras payının kadınlara g&ouml;re iki kat belirlenmiş olması, İslam fıkhının elzemlerinden sayılır ve bu konuda hi&ccedil;bir fakih, ister Şi&icirc; ister S&uuml;nni, buna karşı &ccedil;ıkmamış ve hatta karşı &ccedil;ıkmayı aklından bile ge&ccedil;irmemiştir, &ccedil;&uuml;nk&uuml; bu h&uuml;k&uuml;m, Kur&rsquo;&acirc;n-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a beyan edilmiştir.</p>\n\n<p>\n	Bu h&uuml;kme delalet eden Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bazı ayetleri ş&ouml;yledir:</p>\n\n<p>\n	1- &ldquo;Allah, evlatlarınız hakkında size ş&ouml;yle tavsiye eder: Erkeğe iki kadının payı verilir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	2- &ldquo;Hanımlarınızın &ccedil;ocuğu yoksa, yaptıkları vasiyetten ve bor&ccedil;tan sonra, bıraktıklarının yarısı sizindir; eğer &ccedil;ocukları varsa, d&ouml;rtte biri sizindir. Sizin de &ccedil;ocuğunuz yoksa, yaptığınız vasiyetten ve bor&ccedil;tan sonra, bıraktığınızın d&ouml;rtte biri onlarındır.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	3- &ldquo;De ki: Allah kelale hakkında ş&ouml;yle fetva veriyor: Eğer bir erkek &ouml;l&uuml;r de &ccedil;ocuğu olmaz ve yalnız bir kız kardeşi olursa, geriye bıraktığı malın yarısı onundur. &Ouml;len kız kardeş olur ve &ccedil;ocuğu da olmazsa, erkek kardeş ondan miras alır. Eğer (&ouml;l&uuml;den miras alacak) kız kardeşler iki kişi olurlarsa, bıraktığı malın &uuml;&ccedil;te ikisi onlarındır. Eğer (miras alacak kardeşler) birka&ccedil; tane kız ve erkek kardeş olurlarsa, o zaman erkekler kadınların iki payını alırlar...&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Miras konusunda cinsiyet ayrımının g&ouml;ze &ccedil;arpmadığı durum sadece babalar ve annelerle ilgili durumdur: Eğer &ouml;len kimsenin &ccedil;ocuğu varsa, babasına ve annesine, eşit olarak mirastan altıda biri verilir ve eğer &ouml;len kimsenin &ccedil;ocuğu yoksa bu durumda annesine mirastan d&uuml;şen pay &uuml;&ccedil;te bir kadardır. Ancak eğer &ouml;len kimsenin erkek kardeşleri varsa, bu durumda annenin mirastan payı yine altıda bir kadardır.</p>\n\n<p>\n	&Ouml;len kimsenin &ccedil;ocuğu olmadığı durumlarda, babası i&ccedil;in belli bir pay belirlenmemiştir ve diğer miras&ccedil;ıların payı belirlendikten sonra geriye ne kalırsa, ona aittir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Dolayısıyla genel bir bakışta, erkeklerin ve kadınların &ouml;len kimseden geriye kalan mirastan takrib&icirc; payı sırasıyla &uuml;&ccedil;te iki ve &uuml;&ccedil;te bir kadardır; bu da bir nevi kadınlara karşı cinsiyet ayrımcılığı telakki edilebilir. Ancak bu hukuk&icirc; farklılık, &uuml;&ccedil;&uuml;nc&uuml; başlıkta değineceğimiz &ouml;zel sosyal ve ailevi temellere dayanır.</p>\n\n<p>\n	<strong>b&ndash; Eşin kocasının gayri menkulu ve arsalarından miras payı</strong></p>\n\n<p>\n	Şi&icirc; fakihlerin arasında h&acirc;kim olan meşhur g&ouml;r&uuml;ş, kadının &ouml;len kocasından geriye kalan arsalardan pay hakkı olmaması ve kocasının diğer malları &uuml;zerinde hak sahibi olmasıdır [20]. Bu meseleyi tartışma konusu h&acirc;line getiren &ouml;nemli &ouml;zelliği, h&uuml;km&uuml;n sosyal a&ccedil;ıdan izah edilebilmesidir. Zira bu h&uuml;km&uuml; izah etmek &uuml;zere bazı rivayetlerde yer alan hikmetler, cinsiyet ayrımını bir dereceye kadar izah etmesine karşın, kadının &ouml;len kocasından geriye kalan arsalardan neden tam olarak mahrum kaldığını izah edemiyor. &Ouml;rneğin rivayetlerde şu hikmete işaret ediliyor: Eğer kadın arsadan miras payı alırsa, gelecekte başka biri ile evlenebilir. Bu durumda yeni kocası ve &ccedil;ocuklarının da miras kalan arsadan kadına d&uuml;şen paya oranla şer&rsquo;i ve &ouml;rf&icirc; hak sahibi olma tehlikesi ortaya &ccedil;ıkar ve bu durum onlarla kadının eski kocasının miras&ccedil;ıları arasında arsanın nasıl y&ouml;netileceği bağlamında s&uuml;rt&uuml;şmeye sebebiyet verebilir.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	A&ccedil;ıktır ki bu t&uuml;r s&uuml;rt&uuml;şmeleri &ouml;nlemenin tek yolu, kadını arsa mirasından tam olarak mahrum bırakmak değildir; nitekim kadına d&uuml;şen payın bedelini &ouml;demek de bu amacı temin edebilir. Dolayısıyla meşhur g&ouml;r&uuml;şe g&ouml;re ka&ccedil;ınılmaz olarak kadının arsa mirasından mahrumiyetini taabbud&icirc; bir h&uuml;k&uuml;m olarak (ayrıntıları hakkında bilgi sahibi olmaksızın bilin&ccedil;li teslimiyet ve itaat) kabul etmemiz gerekir; yani bu h&uuml;km&uuml;n akla dayalı delili bizler i&ccedil;in a&ccedil;ık değildir, h&uuml;km&uuml;n ardında bir veya birka&ccedil; maslahat yer aldığı kesindir.</p>\n\n<p>\n	Şunu de belirtmek gerekir: Meşhur g&ouml;r&uuml;şe g&ouml;re, nik&acirc;h sırasında şart belirleme y&ouml;ntemi ile kocanın vefatı durumunda kadının kocasının arsalarından yararlanma hakkını temin etmek m&uuml;mk&uuml;nd&uuml;r. &Ouml;rneğin, nik&acirc;h şartlarında eşi i&ccedil;in vasiyet etme şartı yer alabilir. B&ouml;ylece kadının &ouml;len kocasının arsalarından miras payı sorunu kısmen de olsa bertaraf edilmiş olur.</p>\n\n<p>\n	<strong>c&ndash; Kadın ve erkek i&ccedil;in veraset tekeli</strong></p>\n\n<p>\n	&ldquo;a&rdquo; şıkkında belirtildiği &uuml;zere kocanın eşinden kalan mirastan payı ikide bir veya d&ouml;rtte bir ve kadının kocasından kalan mirastan payı d&ouml;rtte bir veya sekizde bir kadardır.</p>\n\n<p>\n	Fıkıh tartışmalarında g&uuml;ndeme gelen meselelerden biri, kadın veya erkeğin vefat etmesi ve eşinden başka varisi olmadığı durumlarda, miras payının dışında kalan kısmın kime ait olduğu tartışmasıdır.</p>\n\n<p>\n	Şi&icirc; fakihler kadın vefat ettiği takdirde mirasın t&uuml;m&uuml;n&uuml;n kocasına verilmesi gerektiği konusunda hemfikirdir ve bu h&uuml;km&uuml;n delili de, Ehlibeyt İmamlarından (a.s) nakledilen birka&ccedil; muteber rivayettir ki hepsi aynı h&uuml;km&uuml;, hi&ccedil;bir &ccedil;elişki arz etmeksizin beyan etmiştir. &Ouml;rneğin Ebu Basir rivayetinde ş&ouml;yle okumaktayız:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır&rsquo;dan (a.s) bu d&uuml;nyadan ayrılan ve kocasından başka miras&ccedil;ısı olmayan kadının h&uuml;km&uuml;n&uuml; sordum. O hazret ş&ouml;yle buyurdu: &ldquo;Eğer başka varisi yoksa, mirasın t&uuml;m&uuml; kocasına aittir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Ama kocanın vefatı varsayımında birka&ccedil; rivayet, kadına ancak kendisine d&uuml;şen payın (d&ouml;rtte bir) verildiğini ve mirasın geriye kalan kısmının imama ait olduğu beyan edilmiştir. Eğer bu rivayetler verilecek fetvanın temelini oluşturacak olursa, kadın ve erkek arasında yeni bir hukuk&icirc; ayrım durumu ile karşı karşıyayız demektir. Ama bu meselede s&ouml;z konusu olan daha farklı i&ccedil;erikli bir rivayeti g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, belki de başka bir sonu&ccedil; elde edilebilir ki bu durumun detayı 21. ekte beyan edilmiştir.</p>\n\n<p>\n	B&ouml;ylece bu tartışmada da İslam a&ccedil;ısından ka&ccedil;ınılmaz bir cinsiyet ayrımı ispat olmuyor ve kayda değer tek farklılığın, kadın ve erkeğin miras payı oranı tartışmasında anlattığımız farklılık olduğu anlaşılıyor ki tartışmamızın devamında bunun sosyal izahı da a&ccedil;ıklanacaktır.</p>\n\n<p>\n	<strong>5-3. Din&icirc; &Ouml;ğretilerin Kadın ve Erkeğin Mali Eşitsizliği &Uuml;zerindeki Etkisi</strong></p>\n\n<p>\n	İslam&rsquo;da kadınlara annelik ve eşlik g&ouml;revini &ouml;ncelikli sayan ve bir&ccedil;ok durumda erkeğin mirastan payını kadının iki misli şeklinde belirleyen miras kanunu gibi bazı mali yasalara g&ouml;re belirlenen cinsiyete dayalı ideal iş paylaşımına bakıldığında, İslam&rsquo;ı eleştirenlerin bu semav&icirc; dinin mal varlığı ve servet alanında cinsiyete dayalı eşitsizliğe zemin hazırladığı değerlendirmeleri pek de uzak bir beklenti sayılmaz.</p>\n\n<p>\n	Bu meselenin a&ccedil;ıklığa kavuşturulduğu takdirde doğru bir tutum sergileme konusunda &ccedil;ok etkili olabilecek y&ouml;nlerinden biri, İslam&rsquo;da s&ouml;z&uuml; edilen iş paylaşımı ve mali yasaların bu dinin değersel nizamının genel yapısı ile bağlantısıdır. Eğer kadın ve erkeğin mal varlığı ve servete ulaşmakta eşitsizlik meselesini kapitalist toplumların, yani değersel nizamlarında servet biriktirme gibi bireyselci değerlere ve kişisel &ccedil;ıkarların azami d&uuml;zeye ulaştırılmasına vurgu yapan toplumların k&uuml;lt&uuml;rel yapısında değerlendirecek olursak, o zaman belki de kadınların adalet ve eşitlik talep etmelerini haklı bir durum şeklinde değerlendirebiliriz. Zira bir yandan bu değerler kadınların d&uuml;ş&uuml;nce ve ruhuna derinlemesine n&uuml;fuz etmiş ve &ouml;b&uuml;r yandan erkeklerin artan servetine ve kendilerinin nisb&icirc; mahrumiyetine şahit olmuş, &uuml;stelik bu eşitsizlik durumu i&ccedil;in hi&ccedil;bir haklı ve ikna edici gerek&ccedil;e de bulamamıştır.</p>\n\n<p>\n	Fakat acaba İslam&rsquo;ın değersel nizamını varsaydığımız takdirde de aynı sonuca ulaşır mıyız? Ger&ccedil;ek şu ki, İslam&rsquo;ın para ve servete bakışının, sermaye &ccedil;evrelerinin bu konuya bakışı ile k&ouml;kl&uuml; farklılıkları s&ouml;z konusudur ve İslam&rsquo;ın kendine &ouml;zg&uuml; bakışından hareketle, s&ouml;z&uuml; edilen algılama sorgulanabilir.</p>\n\n<p>\n	İslam&rsquo;da servetin &ouml;z itibarı ile hi&ccedil;bir değeri yoktur ve sadece iki durumda ikinci dereceden değer kazanır: D&uuml;nyev&icirc; yaşamın ger&ccedil;ek gereksinimlerini karşılama yolunda kullanıldığı ve uhrev&icirc; ama&ccedil;lara ulaşmak i&ccedil;in hayırsever işler yolunda harcandığı durumlarda...</p>\n\n<p>\n	İşte bu y&uuml;zden dinin yazılı &ouml;ğretilerinde ve yine Hz. Peygamber (s.a.a) ve Ehlibeyt İmamlarının (a.s) hayat tarzlarında ve uygulamalarında, mal edinme yolunda &ccedil;aba harcamaya y&ouml;nelik herhangi bir muhalefet s&ouml;z konusu olmadığı gibi, mal ve servetin doğru bi&ccedil;imde kullanılması i&ccedil;in -ister eş ve &ccedil;ocuklara infak, zek&acirc;t, humus, hac ve cihat gibi mal&icirc; vecibeler, ister sadaka, hayrat ve vakfetme gibi m&uuml;stehap ameller kalıbında olsun- bir&ccedil;ok yol da g&ouml;sterilmiştir.</p>\n\n<p>\n	İslam dini bu yolları teşvik etmek veya elzem haline getirmek ve altın ve g&uuml;m&uuml;ş&uuml;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> biriktirmeyi tenkit etmek sureti ile pratikte insanların elinde b&uuml;y&uuml;k servetlerin birikme zeminini yok etmeye &ccedil;alışmıştır. İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Servet, beş &ouml;zellik olmaksızın birikmez: Aşırı cimrilik, uzun vadeli arzular, galip gelen hırs, akranlarla ilişkiyi kesmek ve d&uuml;nyayı ahirete tercih etmek.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Buna g&ouml;re ve bundan &ouml;nce g&uuml;ndeme gelen algılamanın aksine şu iddiayı g&uuml;ndeme getirebiliriz: İslam kadınlar i&ccedil;in annelik ve eşlik g&ouml;revini tercih etmek ve bazı mali yasalarına dayanmak sureti ile erkeklere kadınlara nazaran ger&ccedil;ek anlamda daha fazla servet biriktirme imk&acirc;nı sağlamış, ama ahirete d&ouml;n&uuml;k yaklaşımından hareketle de, başta erkekler olmak &uuml;zere mal ve servetin nasıl harcanacağına y&ouml;nelik bir&ccedil;ok yol belirlemiş ve insanları mallarını bu yollarda harcamaya y&ouml;nlendirmiş, &uuml;stelik bir&ccedil;ok mali g&ouml;revi de erkeklerin sorumluluğuna vermiş ve kadınları bu sorumluluklardan muaf tutmuştur.</p>\n\n<p>\n	Bazı İslam&icirc; rivayetlerde kadın ve erkeğin mirastan aldıkları payın farklılığına a&ccedil;ıklık getirilirken, İslam&rsquo;ın mehir, nafaka ve akranların kasıtlı olmayan adam &ouml;ld&uuml;rme durumlarında diyet &ouml;deme gibi mali g&ouml;revleri erkeğin sorumluluğuna verdiği ve cihadın da erkeklere &ouml;zg&uuml; bir g&ouml;rev olduğu, oysa kadınları bu t&uuml;r g&ouml;rev ve y&uuml;k&uuml;ml&uuml;l&uuml;klerden muaf tuttuğu beyan edilir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Bu doğrultuda merhum Allame Tabataba&icirc;, İslam&rsquo;da kadın ve erkeğin miras hakkı ile ilgili bir analiz sunmuştur. Buna g&ouml;re mirasın &uuml;&ccedil;te biri kadınlara ve &uuml;&ccedil;te ikisi erkeklere verilse de; ger&ccedil;ekte kadınlar kendilerine verilen &uuml;&ccedil;te birlik miras payının yanı sıra, geriye kalan &uuml;&ccedil;te ikilik miras payında da m&uuml;lkiyet ve kullanma a&ccedil;ısından erkeklere ortaktır.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Bu y&uuml;zden İslam&rsquo;ın değersel ve hukuk&icirc; nizamı uygulandığı takdirde mal ve servet &uuml;zerinde m&uuml;lkiyet alanında cinsiyete dayalı eşitsizlik diye bir sorun ciddi bir şekilde s&ouml;z konusu olamaz.</p>\n\n<p>\n	&Ouml;te yandan bazıları, İslam&rsquo;ın bakışını bu kez değersel a&ccedil;ıdan ve kadınların hayır işlerine katılma zeminini daha az oluşturduğu gerek&ccedil;esi ile eleştirebilirler. Ancak bu eleştiriyi reddetmek i&ccedil;in kadın ve erkeğin manevi değerlerde eşitliğini a&ccedil;ık&ccedil;a vurgulayan bir&ccedil;ok ayet ve rivayete istinat etmek m&uuml;mk&uuml;nd&uuml;r. Buna g&ouml;re haklar alanında cinsiyet ayrımına dayalı g&ouml;revlerin fazilet kazanma a&ccedil;ısından erkekler i&ccedil;in imtiyazla sonu&ccedil;landığı yerlerde, İslam dini eşitliği temin etmek maksadıyla s&ouml;z konusu imtiyazı, kadınlar i&ccedil;in belirlediği manevi bir m&uuml;k&acirc;fatla telafi etmiştir.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> Dolayısıyla meselenin ilk y&ouml;n&uuml;n&uuml; ş&ouml;yle &ouml;zetleyebiliriz: İslam&rsquo;ın değersel nizamı asla mal ve servet m&uuml;lkiyeti alanında cinsiyet eşitsizliğinin artması i&ccedil;in uygun bir zemin oluşturmamaktadır.</p>\n\n<p>\n	Ancak değersel nizamla ilgili tartışma bir yana, meselenin gafil olunmaması gereken bir başka y&ouml;n&uuml; şudur: İslam fıkhının kadınları eğitim ve para kazanmak i&ccedil;in eşit fırsattan mahrum bıraktığına dair ileri s&uuml;r&uuml;len su&ccedil;lama pek de savunulur gibi g&ouml;r&uuml;nm&uuml;yor. Zira kadınların &ccedil;alışması yolundaki engelleri tartıştığımız b&ouml;l&uuml;mde anlatılanlara g&ouml;re, fıkh&icirc; a&ccedil;ıdan kadınların mal ve servet edinme yolunda hi&ccedil;bir kısıtlama yoktur ve tarih&icirc; s&uuml;re&ccedil;te bazı engeller ortaya &ccedil;ıkmışsa, bunları daha &ccedil;ok k&uuml;lt&uuml;rel etkenlerle ilgili olarak algılamalı ve İslam fıkhını su&ccedil;lamamalıyız.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> Dolayısıyla eğer kadınların &ccedil;alışma, yatırım vb. &ccedil;er&ccedil;evelerinde iktisadi faaliyetlerine ve sonu&ccedil;ta servetlerinin artması i&ccedil;in uygun şartlar oluşturulursa, İslam fıkhı bu duruma karşı &ccedil;ıkmayacaktır.</p>\n\n<p>\n	<strong>5-4. Kadının Aile Gelirinden Payı</strong></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; başlık, kadınların evde yaptığı &uuml;cretsiz işlerin kocalarının mal varlığında belirleyici rol ifa ettiği ve bu y&uuml;zden kadının, kocasının mal varlığında y&ouml;nelik eşit hakka salip olması gerektiği iddiasını irdelemekle ilgilidir.</p>\n\n<p>\n	Bu konuda da g&ouml;r&uuml;nen o ki, kadınların ev işlerinin kocalarının geliri &uuml;zerindeki etkisi ink&acirc;r edilemez. Ama bu tesirin derecesini belirlemek i&ccedil;in hi&ccedil;bir genel kriter de yoktur.</p>\n\n<p>\n	&Ccedil;eşitli aileler, ev işlerine değer bi&ccedil;me &uuml;zerinde a&ccedil;ık tesiri olan gelişmiş ev eşyalarından yararlanma a&ccedil;ısından aynı seviyede yer almaz. &Uuml;stelik bu s&uuml;re&ccedil;te ailenin &ccedil;ocuk sahibi olup olmadığı, varsa &ccedil;ocukların sayısı ve yine varsa evdeki yaşlıların ve hastaların bakımı gibi fakt&ouml;rler de etkilidir. &Ouml;te yandan ailelerde iş paylaşımı modellerinin farklı olması da bu muğlaklığı arttırır. Bir başka ifade ile, kentlerde yaşayan bir&ccedil;ok kadın i&ccedil;in ev işleri, evde verilen hizmetlerle sınırlı olduğu halde, kırsal b&ouml;lgelerde yaşayan k&ouml;yl&uuml; kadınların ev işleri tarım, bağcılık, el sanatları ve s&uuml;t &uuml;r&uuml;nlerini &uuml;retmek gibi bir&ccedil;ok &uuml;retken işleri de kapsamı i&ccedil;ine alır.</p>\n\n<p>\n	Bu anlatılanlardan hareketle karı kocanın ailenin gelirlerinde eşit hakka sahip olma talebini, &ouml;zellikle &ccedil;iftlerin her birinin elde edilen mal varlığı &uuml;zerindeki etki derecesinin a&ccedil;ık&ccedil;a ortada olduğu durumlarda, ger&ccedil;ek&ccedil;i niteleyemeyiz. &Ouml;rneğin, bir&ccedil;ok durumda kadının ev işleri nicelik bakımından eşinin &uuml;cret karşılığı yaptığı işlere eşit değildir ve bu y&uuml;zden kadınlar evin dışındaki faaliyetlerle uğraşma fırsatı kazanır, bazen bu durumun tam tersi de s&ouml;z konusu olabilir ve kadının ailenin mal varlığındaki payı daha fazla olur.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda bu talebin temeli, yani bu t&uuml;r eğilimlerle aile d&uuml;zeyinde cinsiyete dayalı adaleti ger&ccedil;ekleştirebileceğimizi d&uuml;ş&uuml;nmek, esas itibarı ile saflık gibi g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	İslam&rsquo;ın bu meseleye y&ouml;nelik eğilimi diğer konularda olduğu gibi hukuk&icirc;-ahlak&icirc; bir eğilimdir.</p>\n\n<p>\n	Hukuk&icirc; a&ccedil;ıdan İslam kadının nafakasını, yani ge&ccedil;imi i&ccedil;in gerekli olan gereksinimleri karşılamayı koca i&ccedil;in farz kılmış ve bunun dışında bir&ccedil;ok mali meselenin bedelinden erkekleri sorumlu tutmuş ve kadınları t&uuml;m bunlardan muaf saymıştır. Kuşkusuz erkek i&ccedil;in &ouml;zel mali ve iktisadi bir mevki g&ouml;z &ouml;n&uuml;nde bulundurulan g&ouml;rev ve sorumlulukların ayrımına y&ouml;nelik din&icirc; model, kesinlikle eşlerin aile gelirlerine eşit d&uuml;zeyde ortak olmaları ile bağdaşmaz ve ka&ccedil;ınılmaz olarak ailenin mali işlerinde erkeği eksen olarak benimsemek zorundadır.</p>\n\n<p>\n	Ancak ahlak&icirc; a&ccedil;ıdan İslam dininde, karı kocanın mali ilişkilerini hukukun değişmez ve esnek olmayan &ccedil;er&ccedil;evelerinden kurtarmanın yanı sıra pratikte kadını erkeğin gelirlerine ortak eden bazı tedbirler de d&uuml;ş&uuml;n&uuml;lm&uuml;şt&uuml;r. &Ouml;rneğin bir&ccedil;ok hadiste kocaların varlıklı g&uuml;nlerinde ailesine daha fazla infakta bulunmasına vurgu yapıldığını g&ouml;rmekteyiz.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a> Benzer bir tavsiye, iddet d&ouml;nemini tamamlamak &uuml;zere kocasının evinde ikamet etmek zorunda kalan boşanmış kadınlar konusunda yapılmıştır.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> Yine kocaların boşanmanın mut&rsquo;asını &ouml;deme konusunda teşvik edilmesi ve bazı durumlarda elzem haline getirilmesi de bir başka &ouml;nemli tedbirdir. Mut&rsquo;a, ge&ccedil;ici kazan&ccedil; demektir ve boşanma mut&rsquo;asından maksat, kocanın mali g&uuml;c&uuml;ne g&ouml;re boşandığı eşine verebileceği bir miktar para veya paraya benzer nakittir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in mut&rsquo;ayı kadının kocasına y&ouml;nelik hakkı olarak saydığı<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> ve bu konunun bir&ccedil;ok rivayette de vurgulandığı belirtilmelidir. &Ouml;rneğin bir rivayete g&ouml;re, İmam Hasan (a.s) eşlerinden birini boşandığı sırada yirmi bin dirhem veya yirmi bin dinar (ki o d&ouml;nemde b&uuml;y&uuml;k paraydı) boşanma mut&rsquo;ası olarak boşandığı eşine verdi. Kadın şaşkınlık i&ccedil;inde İmam&rsquo;a (a.s) ve paraya bakınca hazret ise ş&ouml;yle buyurdu: Bu, ayrılmak &uuml;zere olduğun bir dosttan na&ccedil;izane bir metadır.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	O zaman şunu s&ouml;yleyebiliriz: İslam, evlilik yaşamında resmi ortaklık modelini benimsememekle birlikte, karı koca arasında bir nevi ger&ccedil;ek&ccedil;i ve dostane ortaklık zeminini hazırlamış ve b&ouml;ylece eşitlik&ccedil;i modele nazaran daha sakin, gerilimden uzak, samimi ve mutlu edici bir aile ortamı yaratabilecek bir model sunmuştur.</p>\n\n<p>\n	Şehit &Uuml;stad Murtaza Mutahhar&icirc;, ailevi yaşamın mahiyeti ile ilgili bir yorumunda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Avrupalılara g&ouml;re ailevi yaşamın mahiyeti, her iki cinsin birbirine ait olacak şekilde insan&icirc; sermayelerin bir araya geldiği bir şirket gibidir; yani iki y&ouml;nl&uuml; bir m&uuml;lkiyettir: Kadın erkeğe aittir ve erkek de kadına; sermayenin şekli dışında başka şirketlerden farkı yoktur ve bu şirket diğer her şirket gibi adalete dayalı olmalıdır. Ama bize g&ouml;re ailevi yaşamın temeli ve mahiyeti şirket kurmak veya m&uuml;lkiyet değil, vahdettir. İşte yaratılış kanununun kadın ve erkeğin doğasına yerleştirdiği doğal yaşam planı budur, iki kişinin birbirine benzeyen sermayelerini ortaya koyup ortak olmaları değil... Yaratılış bu meseleyi ş&ouml;yle tasarlamıştır ki, iki farklı şekilde ve bi&ccedil;imde iki mahl&ucirc;k, m&uuml;spet ve menfi kutuplar olarak birbirini cezbedebilmekte ve bir şirket değil; vahdet oluşturmaktadır. Bunun temelini adaletin &ouml;tesinde bir şey oluşturur ki o da, duygusal vahdet ve birbirine karşı fedak&acirc;rlıktır... Nitekim ebeveynlerin ve &ccedil;ocukların yaşamının temeli de m&uuml;lkiyet ve sahip olma değil, vahdet, kaderlerin birleşmesi, mutluluk ve saadettir.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	Buna karşın bazı ahlak&icirc; faziletlerden yoksun erkekler eşlerinin fedak&acirc;rlıklarını k&ouml;t&uuml;ye kullanarak onları ger&ccedil;ekten s&ouml;m&uuml;rmekte, hatta bazen kadın kocasına ve &ccedil;ocuklarına yıllarca minnetsiz hizmet ettiği halde hi&ccedil;bir mali destek vermeksizin onları boşamaktadırlar.</p>\n\n<p>\n	Bu t&uuml;r muhtemel sorunları &ccedil;&ouml;z&uuml;mlemek i&ccedil;in en uygun din&icirc; y&ouml;ntem, bundan &ouml;nce &ouml;zellikle &uuml;&ccedil;&uuml;nc&uuml; başlıkta anlattığımız nik&acirc;h sırasında şart koşma y&ouml;ntemidir. Şimdiki tartışmamızda da kadın i&ccedil;in nik&acirc;h sırasında, gelecekte evlilikte uyumsuzluk ve boşanma durumu ile karşılaştığı vakit, evdeki hizmetlerine karşılık &uuml;cret talep etme hakkı şartı koşulabilir.</p>\n\n<p>\n	<strong>5-5. Kadınların Yoksulluğu</strong></p>\n\n<p>\n	Bu başlığın altında İslam dini a&ccedil;ısından kadınların yoksulluk meselesini irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n başında da belirtildiği &uuml;zere, ailelerin artan dağılma s&uuml;reci, &ccedil;ağımızda kadınların arasında yoksulluğun yaygınlaşmasında en &ouml;nemli etkendir. Feministler bu s&uuml;reci ka&ccedil;ınılmaz bir ger&ccedil;ek varsayıyor ve dolayısıyla kadınların yoksulluk sorununu &ccedil;&ouml;zmek &uuml;zere sundukları &ouml;nerilerde, ailenin temellerinin pekiştirilmesinden s&ouml;z etmiyor; sadece h&uuml;k&uuml;metin desteği, kadınlar i&ccedil;in uygun iş fırsatları ve ev işlerinin bedelinin hesaplanması vb. gibi y&ouml;ntemlere vurgu yapıyor. Oysa bu y&ouml;ntemler ailelerin dağılma s&uuml;recine hizmet etmekten başka bir işe yaramıyor.</p>\n\n<p>\n	Bu eğilimin aksine İslam dini aile eksenli bir eğilim sergiliyor ki bu da; kendine &ouml;zg&uuml; bileşenleri ile aile temelinin g&uuml;&ccedil;lendirilmesi ile sonu&ccedil;lanıyor. Bu bileşenlerin en &ouml;nemlileri ise ş&ouml;yle:</p>\n\n<p>\n	Evliliğe ve aile kurmaya teşvik, boşanmanın tenkit edilmesi ve evlilik s&uuml;recindeki anlaşmazlıkların barış&ccedil;ıl bir şekilde bertaraf edilmesi, yeniden evliliğin teşvik edilmesi ve bek&acirc;r yaşamanın tenkit edilmesi, evlilik dışı cinsel ilişkilerin yasaklanması ve bu yoldan gayri meşru &ccedil;ocukların doğmasının engellenmesi.</p>\n\n<p>\n	&Ouml;te yandan, aile kurumu gereken istikrara sahip olduğu durumlarda, nafakanın bedeli veya erkeğin, eşinin mali giderlerini karşılama sorumluluğu noktasından hareketle kadın şu iki durumdan biri ile karşı karşıyadır:</p>\n\n<p>\n	1- Koca; mali durumu uygun olduğu takdirde, eşinin nafakasını &ouml;rfe uygun olarak &ouml;demelidir. Bu g&ouml;revin &ouml;nemi o kadar fazladır ki, koca yerine getirmekten ka&ccedil;ındığı takdirde, İslam dini yargı m&uuml;dahalesini ve kocayı nafakayı &ouml;demeye veya eşini boşamaya zorlamayı emretmiştir.</p>\n\n<p>\n	Muteber rivayetlere g&ouml;re, eğer koca eşinin beslenme ve giyim ihtiyacını karşılamazsa, imamın g&ouml;revi bu karı kocayı birbirinden boşamaktır.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	Dolayısıyla eğer kocanın mali durumu uygun ise ve eşinin nafakasını karşılama g&ouml;revini yerine getiriyorsa, kadın i&ccedil;in yoksulluk sorunu ortaya &ccedil;ıkmaz.</p>\n\n<p>\n	2- Eğer kocanın mali durumu uygun değilse ve eşinin mali ihtiya&ccedil;larını karşılayacak başka kaynak da yoksa doğal olarak bu yoksulluk kadını da etkileyecektir. Zira s&ouml;z&uuml; edilen rivayetin bu varsayımı da kapsadığını belirten ve bu y&uuml;zden bu varsayımda da kadın i&ccedil;in evlilik anlaşmasını feshetme veya yargıdan boşanma talebinde bulunma hakkı tanıyan bir&ccedil;ok fakihin aksine<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a> diğer bazı delillere<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> ve bir&ccedil;ok fakihin fetvasına g&ouml;re<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> kadın b&ouml;yle bir hakka sahip değildir. Nafaka hakkı kocasının yoksulluğu ile yok olmaz ve koca mali durumu iyileşince nafakayı &ouml;demesi gerekir. Bu durumda da yoksulluk doğrudan kocayı etkiler ve kadının yoksulluğu buna t&acirc;bidir. Yani ger&ccedil;ekte yoksul bir kadınla değil, yoksul bir aile durumu ile karşı karşıyayız demektir.</p>\n\n<p>\n	Demek ki bu din&icirc; modelin uygulanması, boşanmış veya ailesine bakmak zorunda kalan kadınların sayısının azalması ile sonu&ccedil;lanır ve b&ouml;ylece yoksulluğun cinsiyete tabi olması veya kadınlara &ouml;zg&uuml; olması durumu da ortadan kalkmış olur, ama yoksulluk sorunu cinsiyetten bağımsız olarak genel bir sorun şeklinde ortada kalır. İslam dini bu sorunu &ccedil;&ouml;zmek i&ccedil;in servetin zek&acirc;t, humus, sadaka, vakfetme... yolu ile dağıtılması gibi kendine &ouml;zg&uuml; &ccedil;&ouml;z&uuml;m yolları sunmuştur.</p>\n\n<p>\n	Şunu da hatırlatmakta yarar var: İslam dininin boşanma durumlarında bazı farz veya m&uuml;stehap tedbir ve tavsiyeleri de kadınların yoksullaşmasını &ouml;nleme bağlamında etkilidir ki bu tedbir ve tavsiyelere mehirin &ouml;denmesinin farz olması, nik&acirc;h sırasında koşulan şartlara g&ouml;re kadına bazı malların tahsis edilmesi ve boşanma mut&rsquo;asının m&uuml;stehap sayılması gibi durumları &ouml;rnek verebiliriz.</p>\n\n<p>\n	Bu başlıkta ayrıca &ccedil;ocukların nafakası meselesine de değinmek gerekir. Bu konuda esas itibarı ile kadın; &ccedil;ocukların sorumluluğunu &uuml;stlendiği durumlarda bile onların nafakasından sorumlu değildir ve &ccedil;ocukların nafakası en başta kendi mallarından &ouml;denir ve malın yokluğunda &ccedil;ocukların nafakası baba veya dedelerinin boynunadır ve bu iki durumdan hi&ccedil;biri m&uuml;mk&uuml;n olmadığı durumlarda, anne &ccedil;ocukların nafakasından sorumludur.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Kuşkusuz bu durumun, ailelerine bakmakla y&uuml;k&uuml;ml&uuml; olan kadınların yoksulluk sorununun azalmasında b&uuml;y&uuml;k tesiri vardır. Oysa kadının &ccedil;ocuklarının sorumluluğunu &uuml;stlendiği Batılı modellerde boşanmış kadınlara daha fazla hak tanınmasına karşın, bir&ccedil;ok sorunla karşı karşıya oldukları bilinmektedir; zira en iyi şartlarda, yani eski kocanın &ccedil;ocuklarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;klerine bağlı olduğu durumlarda, anne, &ccedil;ocukların mali giderlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; bizzat karşılamak zorundadır.</p>\n\n<p>\n	Araştırmalar, Amerika&rsquo;da boşanmış kadınlar ve &ccedil;ocuklarının yaşam standartlarının %73 gerilemesinden acı &ccedil;ektiğini, oysa eski kocalarının boşanmadan sonraki birinci yılda yaşam standartlarında %42 y&uuml;kselme ile karşılaştıklarını g&ouml;steriyor. Ayrıca yapılan tahminlere g&ouml;re boşanmış kadınların %25 kadarı boşanmayı takip eden ilk beş yılda, bir s&uuml;reliğine de olsa yoksulluk i&ccedil;inde yaşamak zorunda kalıyor.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	<strong>5-6. Kadınlar ve Servet Artışı Durumu</strong></p>\n\n<p>\n	Bu makaleyi şunu hatırlatarak noktalamak istiyoruz: İslam dini kadınların yoksulluğunu azaltma doğrultusunda aldığı tedbirlerin yanında, servetlerini arttırma zeminini de oluşturmuştur. Zira kadınlar &ccedil;alışarak gelir elde edebilme durumu dışında mehir, miras, hediyeler vs. yollardan mal edinebilir ve bir&ccedil;ok durumda din&icirc; ve yasal a&ccedil;ıdan kocasına, &ccedil;ocuklarına ve yakınlarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;kten muaf olduklarından, elde ettikleri malı iktisadi faaliyetlerde k&acirc;r getirecek şekilde kullanabilir.</p>\n\n<p>\n	Kuşkusuz doğru bir planlama yapıldığı takdirde, kadınların sermayelerinden &uuml;lkelerin &ouml;nemli bir servet kaynağı olarak ve ekonomik gelişme ve kalkınma yolunda yararlanılabilir. Sade bir hesaplama ile İran gibi bir &uuml;lkede kadınların &ccedil;ok azmış gibi g&ouml;z&uuml;ken mal varlıkları bir arada d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde, binlerce milyarlık servetler ortaya &ccedil;ıkar ki zaten bu servetin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; hali hazırda da bankacılık sisteminde ve borsalarda &ccedil;alışmaktadır.</p>\n\n<p>\n	Buna karşı, erkekler mal varlıklarının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; eş ve &ccedil;ocuklarının nafakası ve &uuml;stlendikleri diğer mali y&uuml;k&uuml;ml&uuml;l&uuml;kler yolunda harcamak zorundadır ve bu durum, erkeklerin mali sermayesini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de azaltır. B&ouml;ylece M&uuml;sl&uuml;man kadın, ailenin nafakasından sorumlu olarak kocasını benimsemenin yanında kendi mali sermayesini akılcı bir şekilde değerlendirerek bağımsızlık gibi olumlu bir duyguya da kavuşabilir.</p>\n\n<p>\n	Buna karşın bundan &ouml;nce beyan edilen İslam&rsquo;ın mal ve servete y&ouml;nelik değerlere dayalı yaklaşımı, erkekler gibi kadınlar i&ccedil;in de ge&ccedil;erlidir. Bu y&uuml;zden zengin M&uuml;sl&uuml;man kadın modeli olan, yani t&uuml;m servetini İslam&rsquo;ın korunması ve g&uuml;&ccedil;lenmesi yolunda sarf eden Hz. Peygamber&rsquo;in (s.a.a) muhterem eşi Hz. Hatice (a.s), İslam k&uuml;lt&uuml;r&uuml;nde se&ccedil;kin bir konuma sahiptir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meclis&icirc;, Biharu&rsquo;l-Envar, c.16, s.9 ve Taberan&icirc;, Mu&rsquo;cemu&rsquo;l-Kebir, c.25, s.13.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.24, s.264.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 64. bab, s.174.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 19. bab, s.93-95.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.15, &ldquo;İded&rdquo; babları, 34. bab, s.461.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.13, &ldquo;İcare&rdquo; kitabı, 31. bab, s.280.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, el-K&acirc;f&icirc;, c.5, s.496.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 5 ve 15.bablar, s.62-65 ve 84-85.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, &ldquo;Mukaddimatu&rsquo;n-Nik&acirc;h&rdquo; babları, 6 ve 9. bablar, s.14 ve 24.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sefir&icirc;, Camia Şinasi-i İştiğal-i Zenan, s.45 ve yine bk. Lott, Women&rsquo;s Lives, P.242.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur&icirc;, M&uuml;stedreku&rsquo;l-Vesail, c.12, s.327.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Oakley, Woman&rsquo;s Work: The Housewife, Past and Present, P.200-215.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.157-158.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid. P.222.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thoughet, P.26.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burr, Gender and Social Psychology, P.82.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Harvey and MacDonald, Doing Socialogy, P.197.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bilton, et al., Introductory Sociology, P.307.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, &ldquo;Marriage, Family Life and Women&rsquo;s Employment&rdquo;, Marriage and Family in Transition, P.156.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Berk, Child Development, P.585.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, Ibid, P.150.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m, Manev&icirc; S&uuml;luk - Salih Amel konusu.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 34 ve Talak 6 ve 7.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kar, Zenan Der Bazar-i Kar-i İran, s.163.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.17, İhyau&rsquo;l-Emvat babları, 12. bab, s.340-342.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Akit Zımnında Şart Koşma&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n sonucu ve &ldquo;Nef-i Zırar = Zarar vermeme&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; ek.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Giddens, Camia Şinasi, s.202.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; R&uuml;stem&icirc;, Cinsiyet, İştiğal ve İslamgera&icirc;, s.95-96.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Teminist Thought, P.208.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.190-191.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Abbott ve Wallace, Camia Şinasi-i Zenan, s.106 ve 190-192.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.106-107.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.202-205.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nafakanın felsefesi ve onunla ilgili eleştirilerin reddi hakkında bk. Mutahhar&icirc;, Nizam-i Hukuk-i Zen Der İslam, s.258-274.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konularla hakkında bk. İkinci b&ouml;l&uuml;m, &ldquo;Aileyi Destekleme ve G&ouml;zetleme Fonksiyonları&rdquo; ve &ldquo;İslam ve Fenimizm a&ccedil;ısından Aile Fonksiyonları&rdquo;, Hava ve &Uuml;niversite, sayı:35, s.18-25.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.195.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nicholson, &ldquo;Feminism and Marx&rdquo; The Second Wave, P.142.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P.55.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.53.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda, İslam&rsquo;ın -ister kadınlar hakkında ve ister erkekler hakkında- uhrev&icirc; m&uuml;k&acirc;fatları hatırlatarak vurguladığı ev işinin manevi değerini sunduk. &Ouml;rneğin, bk. Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nik&acirc;h bablarından 9 ve 89. bab, s.21, 24, 123; Biharu&rsquo;l-Envar, c.104, s.132.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ben&icirc; Haşim&icirc; Humeyn&icirc;, Tevzihu&rsquo;l-Mesail-i Merac&icirc;, c.2, s.407.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.422; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.303 ve Tabataba&icirc;, el-Mizan, c.2, s.240-241.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&uuml;lt&uuml;rel bir &ccedil;alışmayla, erkeklerin eşlerine mali &ouml;demeleri hediye gibi diğer adlar altında &ouml;denmesi i&ccedil;in zemin hazırlanması İslam&icirc; &ouml;ğretiler ve ideal yaşam gere&ccedil;leriyle daya uyumludur.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P:61-2.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ramazanoğlu, Feminism and the Contradictions of Oppression, P.186-7.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae, and Spander, (eds.), Routledge International Encyclopedia of Women, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, P.1380.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 2, P.675.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 4, P.2009.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Lott, Women&rsquo;s Lives, P.230.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Vol. 3, P.1657.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 32.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Kadınların mehirlerini g&ouml;n&uuml;l hoşluğu ile kendilerine verin. Eğer g&ouml;n&uuml;l rızası ile mehirlerinin bir miktarından ge&ccedil;erlerse, onu afiyetle yiyin.&rdquo; Nis&acirc;, 4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Eğer bir eşi bırakıp yerine başka bir eş almak isterseniz, (mehir olarak) onlardan birine y&uuml;klerle mal vermiş olsanız dahi, ondan bir şey almayın. Yoksa bunu (mehri), iftira ve apa&ccedil;ık g&uuml;naha başvurarak onlardan almak mı istiyorsunuz?! Nasıl bu mehri alıyorsunuz?! Oysa birbirinizle ilişkide bulunmuşsunuz ve eşleriniz de sizden sağlam bir ahit almışlardır!&rdquo; Nis&acirc;, 20-21.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Ibid, Vol. 3, P.1380.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 12.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 176.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni ş&ouml;yledir: &ldquo;Bu h&uuml;k&uuml;m, (kadının gayrimenkulden miras alamaması) nedeni şudur: &Ccedil;&uuml;nk&uuml; kadın başka bir erkekle evlenebilir ve kocası veya diğer bir kavimden olan kadının &ccedil;ocukları gelip miras&ccedil;ıların gayrimenkullerine engel olabilirler.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 6. bab, s.518.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed B&acirc;kır&rsquo;a (a.s) bu d&uuml;nyadan g&ouml;&ccedil;en ve ondan başka miras&ccedil;ısı olmayan kadın hakkında sordum. İmam (a.s) ş&ouml;yle buyurdu: Ondan başka bir miras&ccedil;ı yoksa, bu durumda mal onundur.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 3. bab, s.512.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Altın ve g&uuml;m&uuml;ş&uuml; biriktirip Allah yolunda harcamayanlar var ya, onları acı bir azapla m&uuml;jdele.&rdquo; Tevbe, 34.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Mal ancak şu beş &ouml;zellikle toplanır: Aşırı cimrilikle, uzun arzularla, b&uuml;y&uuml;k hırsla, sıla-i rahimi kesmekle ve d&uuml;nyayı ahirete tercih etmekle.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 31. bab, s.265.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu c&uuml;mleden muteber bir rivayette ş&ouml;yle ge&ccedil;mektedir: &ldquo;Kadın i&ccedil;in cihad, nafaka ve akıl sahibi kimsenin kan pahası yoktur. Bunlar erkek i&ccedil;indir. Bu nedenle kadın i&ccedil;in bir pay, erkek i&ccedil;in ise iki pay kılınmıştır.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ebeveyn-i ve&rsquo;l Evlat bablarından 2. bab, s.436.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabataba&icirc;, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, c.4, s.213.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; B&ouml;l&uuml;m, &ldquo;Salih Amel&rdquo; konusu.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burada değinilen k&uuml;lt&uuml;rel etkenler illaki negatif etkenler değillerdir ve İslam&rsquo;ın Kişisel ve toplumsal &ccedil;ıkarları temin etmek amacıyla kadının ailevi rolleri i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; değer ve &ouml;ncelikleri bu k&uuml;lt&uuml;rel etkenlerin bir b&ouml;l&uuml;m&uuml; olarak g&ouml;rebiliriz.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Nafakat bablar, 20. bab, s.248-241.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Talak, 7.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 236 ve 241.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Muhur babları, 49. bab, s.57 (dipnot).</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhar&icirc;, Yaddaştha-i Şehid Mutahhar&icirc;, c.5, s.33-34.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Bir kimse eşinin yiyecek ve giyeceklerini g&uuml;zel bir şekilde vermezse aralarına yarılık d&uuml;şer.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 1. bab, s.223, h.1; aynı şekle 2, 4, 6 ve 12 hadisler.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Amil&icirc;, Nihayetu&rsquo;l-Meram, c.1, s.205; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bunlardan biri şu ayettir: &ldquo;Eğer (size bor&ccedil;lu olan şahıs) sıkıntıda ise, genişliğe &ccedil;ıkıncaya kadar beklenmelidir.&rdquo; Bakara, 280. Ve yine şu hadis: &ldquo;Ali&rsquo;den (a.s): Bir kadın nafakasını vermiyor diye kocası aleyhine dava a&ccedil;tı. Kadının kocası fakirdi; bunun &uuml;zerine İmam kocasını hapse atmaktan sakınarak ş&ouml;yle buyurdu: &ldquo;Her zorluğun yanında bir kolaylık vardır.&rdquo; Vesailu&rsquo;ş-Şia, c.13, Hicr H&uuml;k&uuml;mleri, 7. bab, s.148.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bahran&icirc;, Hedaiku&rsquo;n-Nazire, c.24, s.80; Necef&icirc;, Cevahiru&rsquo;l-Kelam, c.30, s.105.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tahriru&rsquo;l-Vesile, c.2, s.322.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ward and Stone, Socialogy fort he 21st Century, P.298.</p>\n	</div>\n</div>','İslami Açıdan Ekonomik Alandaki Cinsiyet Farklılıkları','','publish','closed','open','','islami-acidan-ekonomik-alandaki-cinsiyet-farkliliklari','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3351',0,'post','',0),(3352,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>H&uuml;seyin Bustan</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu makalede kadınların ekonomik yaşamının bazı boyutlarını ve İslam&rsquo;ın bu boyutların her birine bakış a&ccedil;ısını ele alacağız.</p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ve iş hayatına girmesine bakışı, kadınların &ccedil;alışması yolundaki engeller, iş ortamında cinsiyet ayrımcılığı, kadınların evde yaptıkları işler ve mal varlığı, bu makalenin ana başlıklarını oluşturuyor.</p>\n\n<p>\n	<strong>1. İslam&rsquo;a G&ouml;re Kadınların &Ccedil;alışması</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ve tarih&icirc; kaynaklarla rivayetlere baktığımızda, gelir elde etme manasında kadınların &ccedil;alışması konusunda İslam&rsquo;da hi&ccedil;bir yasağın s&ouml;z konusu olmadığı, hatta bir ger&ccedil;ek olarak varsayıldığı anlaşılır.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, b&uuml;y&uuml;k peygamber Hz. Şuayb&rsquo;ın (a.s) kızlarının &ccedil;obanlıkla uğraştıklarından s&ouml;z eder.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Rivayetlere g&ouml;re, M&uuml;sl&uuml;man kadınlar Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları (a.s) d&ouml;neminde ticaret,<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> el sanatları,<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> iplik &uuml;retimi ve tekstil,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> berberlik,<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ev hizmetleri,<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> emlak&ccedil;ılık,<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ıtır &uuml;retimi&hellip;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> gibi mesleklerde gelir sağlayan işler olarak faaliyet y&uuml;r&uuml;t&uuml;yordu ve fesat i&ccedil;erikli fuhuş ve g&uuml;nah ortamlarında<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> şarkıcılık gibi mesleklerin dışında kadınların &ccedil;alışmasına y&ouml;nelik hi&ccedil;bir muhalefet s&ouml;z konusu olmamıştır. Din&icirc; metinlerde kadınların &ccedil;alışmasına y&ouml;nelik herhangi bir &ouml;zel tavsiye veya teşvik de yoktur.</p>\n\n<p>\n	İslam&rsquo;da kadınların &ccedil;alışması ile ilgili birinci derecede h&uuml;k&uuml;m; bu işin caiz olduğu şeklindedir. Bazı &ouml;zel kayıtları g&ouml;z &ouml;n&uuml;nde bulundurarak, bu durum i&ccedil;in kerahet veya ancak m&uuml;stehap olma gibi h&uuml;k&uuml;mleri ikinci dereceden h&uuml;k&uuml;mler şeklinde ispat etmek de m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kadınların &ccedil;alışmasının kerahetini (olumsuzluğunu) izah ederken şu tarih&icirc; ger&ccedil;eği hatırlatabiliriz: İslam, Asr-ı Saadet&rsquo;te h&acirc;kim olan cinsiyete dayalı iş paylaşımı modeline karşı &ccedil;ıkmamıştır ve hatta dinin elzem veya &ouml;ncelikli h&uuml;k&uuml;mleri bu modelin pekişmesinde etkili rol ifa etmiştir.</p>\n\n<p>\n	İslam dini bir yandan kadının nafakasını erkekler i&ccedil;in farz kılmış ve kadınları aileye karşı iktisadi sorumluluklardan muaf tutmuş, &ouml;b&uuml;r yandan ise toplum genelinde iki cinsin karışmasını m&uuml;mk&uuml;n mertebe azaltmasına y&ouml;nelik &ccedil;abası ve kadınların annelik ve eşlik g&ouml;revlerine vurgu yapmasıyla cinsiyete dayalı iş paylaşımı konusunda uygun k&uuml;lt&uuml;rel bir zemin hazırlamıştır. Bu bağlamda, kadınlar genellikle ev işleri ile ilgili faaliyetlere y&ouml;nlendirilmiş, erkekler de evin dışında &ccedil;alışma sorumluluğunu &uuml;stlenmiştir.</p>\n\n<p>\n	İslam&rsquo;ın bu eğilimini izah etmek i&ccedil;in hatırlatılması gereken nokta şudur: İslam, kadınların &ccedil;alışmasını başlı başına değil, kadınların annelik ve eşlik g&ouml;revleri ve toplumun ahlak&icirc; sağlığı başta gelmek &uuml;zere daha &ouml;nemli maslahatlara zarar verdiği takdirde uygunsuz g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	Buna karşı, eğer kadının &ccedil;alışması bazı ideal din&icirc; başlıklara uygun olursa ve s&ouml;z&uuml; edilen olumsuzluklarla sonu&ccedil;lanmazsa, kadının &ccedil;alışmasının tercih edildiği sonucunu ikinci derecede elde etmek m&uuml;mk&uuml;nd&uuml;r. Kocasının gelirinin, yaşamlarının giderlerini karşılamaya yetmediği durumlarda eşine yardımcı olmak amacı ile kadının &ccedil;alışması ve bu s&uuml;re&ccedil;te aile i&ccedil;indeki sorumluluklarını yerine getirmeyi aksatmaması veya iş ortamında namahremlerle bir arada bulunmak zorunda kalmaması -ki bunun en somut &ouml;rneği ev ortamında veya yakınlığında namahremler olmaksızın &ccedil;alışmaktır- bu sonuca bir &ouml;rnektir.</p>\n\n<p>\n	Bu arada kadının kocasına d&uuml;nyev&icirc; ve uhrev&icirc; işlerde yardımcı olması, bazı rivayetlerde se&ccedil;kin kadının &ouml;zelliği şeklinde vurgulanmıştır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Yaşamın giderlerini karşılama yolunda &ccedil;alışmak sureti ile eşine yardım etmeyi de kapsayan bu rivayetler, s&ouml;z konusu varsayımda kadının &ccedil;alışmasının tercih edilmesine delalet eder.</p>\n\n<p>\n	Ancak burada dikkat &ccedil;eken bir nokta, İslam&rsquo;ın ideal modelinin &ccedil;eşitli tarih&icirc; devirlere ve sosyal yapılara g&ouml;re farklı şekiller almasıdır. Bu y&uuml;zden mevcut sosyal şartlar altında İslam&rsquo;ın modelini tanıtmak i&ccedil;in, Asr-ı Saadet modelinin temel unsurlarını, o g&uuml;n&uuml;n şartlarından kaynaklanan ve asl&icirc; ve sabit olmayan değerlerden ayırmalı ve asl&icirc; unsurlara dayanarak &ccedil;ağımıza ve şimdiki toplumumuza uygun bir model sunmalıyız.</p>\n\n<p>\n	Bundan &ouml;nce de vurgulandığı &uuml;zere, İslam dini kadınların &ccedil;alışmasına karşı değildir ve sadece toplumda iki cinsin karışmasının azaltılmasına ve kadınlar i&ccedil;in annelik ve eşlik g&ouml;revlerine vurgu yapar.</p>\n\n<p>\n	Dolayısıyla toplumsal alanda genel ve detaylı planlamalarda bu iki ilkeye uyarak, kadınların &ccedil;alışması ve işlerinin cinsiyete g&ouml;re paylaşımı bağlamında İslam&icirc; modeli hayata ge&ccedil;irme doğrultusunda hareket edebiliriz. Bu modelin şimdiki toplumumuzda alacağı şekil, Asr-ı Saadet toplumundan farklı olacaktır.</p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili bir başka &ouml;nemli nokta, &ccedil;alışma sebepleridir. Ge&ccedil;im gereksinimlerini karşılamak ve kişisel veya ailenin gelirini arttırmak, ister kadın ister erkek, insanların &ccedil;alışması i&ccedil;in her zaman en temel saikler olmuştur. Son yıllarda halkın refah beklentilerinin artmasıyla beraber, İran gibi &uuml;lkelerde h&acirc;kim olan uygunsuz iktisadi durum, kadınların iş piyasasına y&ouml;nelmelerinde en b&uuml;y&uuml;k tesiri olan etken olmuştur. Ama yapılan araştırmalar, kadınların &ccedil;alışma eğiliminde başka saiklerin de m&uuml;dahil olduğunu g&ouml;steriyor. Bireysel &ouml;zg&uuml;rl&uuml;k ve bağımsızlığa kavuşmak, geleceğini g&uuml;vence altına almak, sosyal team&uuml;llerini geliştirmek, &ccedil;alışma merakı ve kişisel talepleri karşılamak, bu saiklerin en &ouml;nemlileri sayılır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu saiklerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;, toplumların iktisadi ve k&uuml;lt&uuml;rel hastalıkları ile bağlantılı olduğundan, İslam a&ccedil;ısından ideal durum ancak yoksulluk, sınıfsal eşitsizlik, boşanma ve kadınlara y&ouml;nelik şiddet gibi olgular, kadınların bu sorunların sonu&ccedil;larından kurtulmak i&ccedil;in &ccedil;alışma gibi ağır bir y&uuml;k&uuml; sırtlamak zorunda kalmayacağı şekilde, m&uuml;mk&uuml;n mertebe asgari d&uuml;zeye gerilediği vakit ger&ccedil;ekleşir.</p>\n\n<p>\n	Ancak mevcut şartlarda, kadınların s&ouml;z&uuml; edilen saiklerden hareketle &ccedil;alışması bir&ccedil;ok yerde din&icirc; değerlerle &ccedil;elişki arz etmez. Kadınların kendilerinin ve ailelerinin ge&ccedil;im gereksinimlerini karşılaması, izzet-i nefs kazanması, toplumun gereksinimlerini karşılaması, kendilerinin ve ailelerinin geleceğini g&uuml;vence altına alması genelde m&uuml;spet ve makbul saikler sayılır. Ama mal&icirc; saikler aşırı talep, aşırı refah ve l&uuml;ks hayranlığı şeklinde ortaya &ccedil;ıkacak olursa veya kadınların &ccedil;alışması, erkeklerle rekabet ve erkek cinsine tam olarak benzeme y&ouml;n&uuml; ile g&uuml;ndeme gelirse, o zaman İslam&rsquo;ın bu t&uuml;r saikleri onaylamasını beklememek gerekir. Bu doğrultuda, kadının kocasının ticaret işine ihtirasla ortaklık etmesi, ahir zaman işaretlerinden biri olarak İslam&icirc; rivayetlerde tenkit edilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	<strong>2. Kadınların &Ccedil;alışması Yolundaki Engeller</strong></p>\n\n<p>\n	Bir dizi engeller ve zorlukların varlığı her zaman kadınların iş piyasasında &ccedil;alışmasını etkilemiştir, &uuml;stelik bu engel ve zorlukların her biri &ccedil;evre, sosyal, iktisadi ve k&uuml;lt&uuml;rel olmak &uuml;zere iki veya birka&ccedil; etkenin karşılıklı etkileşiminden kaynaklanır.</p>\n\n<p>\n	Burada bu alandaki bazı esaslı sorunları irdeleyeceğiz. Bunlar, ailevi ve meslek&icirc; g&ouml;revlerin &ccedil;elişmesi ve iş ortamında iki cinsin bir mek&acirc;nda bulunmasından doğan sonu&ccedil;ların şer&rsquo;i ve yasal engelleridir.</p>\n\n<p>\n	<strong>2-1. &Ccedil;alışma İle Ailevi G&ouml;revlerin &Ccedil;elişmesi</strong></p>\n\n<p>\n	Kadınların iş piyasasında &ccedil;alışması yolundaki en &ouml;nemli engel, bu işin kadının annelik g&ouml;revi, ev işleri ve yaşlılara bakma sorumlulukları ile &ccedil;elişmesidir.</p>\n\n<p>\n	&Ccedil;ocukların bakımı ve ev işlerini kadınlara, evin ge&ccedil;imini karşılamayı ise erkeklere devreden cinsiyete dayalı geniş kapsamlı iş paylaşımı modeline bakıldığında erkeklerin, g&ouml;revlerinin &ccedil;elişmesi gibi benzer bir sıkıntı ile karşı karşıya olmadığı anlaşılır ve bu sorun sadece kadınlar i&ccedil;in ge&ccedil;erlidir. G&uuml;n&uuml;m&uuml;zde kreşlerin ve huzur evleri sayısının bunca artışı, ev işlerini yapmanın yeni ve modern cihazlarla &ccedil;ok kolaylaşmasına karşın bir&ccedil;ok kadın h&acirc;l&acirc; meslek&icirc; y&uuml;k&uuml;ml&uuml;l&uuml;kleri ile ev işlerine karşı sorumlulukları arasındaki s&uuml;rt&uuml;şmeden acı &ccedil;ekmektedir ve ailenin iktisadi refah d&uuml;zeyi d&uuml;şt&uuml;k&ccedil;e bu sorun daha da b&uuml;y&uuml;mektedir.</p>\n\n<p>\n	Bu y&uuml;zden bir yandan kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; ve cinsiyet eşitliğini kadınların &ccedil;alışmasına endeksleyen ve &ouml;te yandan &ccedil;alışmanın tek başına kadınların sorunlarına &ccedil;are olmadığını anlayan bir&ccedil;ok feminist, bu kez aile i&ccedil;inde geleneksel annelik modellerini ve cinsiyete g&ouml;re iş paylaşımını sorgulamaya başlamıştır.</p>\n\n<p>\n	Feminist sosyolog Ann Oakley tecr&uuml;beye dayalı delillere istinat ederek anne ve bebeğin birbirine karşılıklı muhta&ccedil; olduğunu ifade eden genel kanı ve sosyal bilimlerde g&uuml;ndeme gelen tezleri &ccedil;&uuml;r&uuml;tmeye &ccedil;alışmıştır. Oakley sonunda analığın sosyal bir mitoloji olduğu sonucuna varıyor.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Oakley ayrıca cinsiyete g&ouml;re iş paylaşımını da davranış bilimi uzmanları, antropolojisiler ve sosyologlar tarafından yaygınlaştırılan bir mitoloji olduğunu savunuyor<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> ve bu y&uuml;zden, kadınların &ouml;zellikle ev işleri gibi cinsiyete dayalı g&ouml;revlerinden kurtulmaları i&ccedil;in aile ocağının feshedilmesini &ouml;nerir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bazı ılımlı feministler kadın ve erkek arasında cinsiyete dayalı iş paylaşımına y&ouml;nelik geleneksel modelin, kadınların iş piyasasına y&ouml;nelmeleri ile erkeklerin eve y&ouml;nelmeleri arasında bir denge kurarak değiştirilmesini ister.</p>\n\n<p>\n	Betty Fridan&rsquo;a g&ouml;re, bu ge&ccedil;iş s&uuml;reci &ouml;zel olarak erkekler i&ccedil;in zor olacak, ancak erkekler bunun i&ccedil;in hazırlıklıdır; zira bug&uuml;n bir&ccedil;okları evde kalmak ve &ccedil;ocukları ile birlikte daha fazla vakit ge&ccedil;irmek istiyor ve kadınların &ccedil;alışması, erkeklere bu &ouml;zg&uuml;rl&uuml;ğ&uuml; verebiliyor. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir modelin uygulanması ile beraber koca da artık evin ge&ccedil;iminden sorumlu olan tek kişi olmuyor.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Demek ki, kadının &ccedil;alışmasının annelik ve eşlik g&ouml;revine tercih edilmesi veya tersi durumu i&ccedil;in iki şey etkilidir:</p>\n\n<p>\n	a) Kanaat &ouml;nderlerinin değersel ve ideolojik ilkeleri,</p>\n\n<p>\n	b) Bu kesimin istinat ettiği tecr&uuml;beye dayalı delilleri.</p>\n\n<p>\n	İlk etkene gelince, feministler genellikle kendilerinin değersel d&uuml;zeninde &ouml;zellikle sosyal g&uuml;&ccedil; ve mevki başta olmak &uuml;zere cinsiyet eşitliğini &ouml;ne alır ve diğer değerlerin bu ilkenin etkisi altında olduğunu ve ikinci dereceden &ouml;nemli olduğunu savunur. Bu arada aile kurumunun değerli olduğu ilkesini ink&acirc;r edenler, aile ocağının feshedilmesi sloganını atıyor ve ailevi yaşamın yarattığı değerlerin &ouml;nemini itiraf edenlerse, esas gayesi cinsiyet eşitliği olan aileden yeni bir model sunmaya &ccedil;alışıyor.</p>\n\n<p>\n	Ancak rakip g&ouml;r&uuml;şler, kendi değersel d&uuml;zenlerinde başka nihai ama&ccedil;ları &ouml;n planda tutmakta ve bu y&uuml;zden cinsiyet eşitliği s&ouml;z konusu nihai ama&ccedil;lar aracılığı ile ikinci dereceden bir değer olarak g&uuml;ndeme gelip nihai ama&ccedil;lar doğrultusunda dengelenmektedir. &Ouml;rneğin, Thought Parsonez&rsquo;in uygulama eğilimli bakış a&ccedil;ısına g&ouml;re adalet, değerlerin başında yer alıyor ve eşitlik gibi orta derecede değerleri dengeliyor. Parsonez karı-koca arasında cinsiyete g&ouml;re geleneksel iş paylaşımı modelini &ldquo;adaletli&rdquo; buluyor ve buna, eşlerin rollerinin dengeli ve birbirini tamamlayıcı olmalarını gerek&ccedil;e g&ouml;steriyor.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> B&ouml;yle bir varsayımdan hareketle Parsonez karı-koca arasında cinsiyete g&ouml;re iş paylaşımının; b&uuml;y&uuml;klerin kişiliğinin pekişmesi ve &ccedil;ocukların sosyalleşmesi gibi ailenin temel işlevlerinin yerine gelmesi i&ccedil;in zemin oluşturduğunu ve bu durumun ailenin istikrarı, b&uuml;t&uuml;nl&uuml;ğ&uuml; ve sonu&ccedil;ta toplumun b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml;n korunmasında temel rol ifa ettiğini savunuyor.</p>\n\n<p>\n	Parsonez&rsquo;e g&ouml;re kapitalist toplumlarda kadınların uygulama bakımından edilgen olmaları, ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; korumak; ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml; de sınıfsal yapıyı korumak i&ccedil;in zaruridir. &Uuml;stelik sınıfsal yapının korunması da, sosyal yapının devamını g&uuml;vence altına almak i&ccedil;in zaruridir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İkinci etken konusunda da, kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri ve yine kadınların &ccedil;alışmasının evlilik yaşamının istikrarı &uuml;zerindeki tesirleri gibi bir&ccedil;ok tecr&uuml;b&icirc; araştırmanın sonu&ccedil;larına değinebiliriz.</p>\n\n<p>\n	Kanaat &ouml;nderleri bu konuların &uuml;zerinde mutabakata varmış sayılmasa da; kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri konusunda şu s&ouml;ylenebilir: Annenin &ccedil;alışmasını ve &ccedil;ocuktan kısa bir s&uuml;reliğine olsa bile ayrı kalmasını &ccedil;ok zararlı g&ouml;ren<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> ve muhtemel zararları annenin &ccedil;alışmasından başka etkenlere bağlayan g&ouml;r&uuml;şlere<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> karşı, &ccedil;alışmaktan kaynaklanan kısa s&uuml;reli ayrılıkların &ccedil;ocuklar i&ccedil;in yararlı veya en azından zararsız, fakat uzun s&uuml;reli ayrı kalmayı &ouml;zellikle k&uuml;&ccedil;&uuml;k yaştaki &ccedil;ocuklar i&ccedil;in zararlı niteleyen g&ouml;r&uuml;ş gibi dengeli bir g&ouml;r&uuml;ş&uuml; desteklemek m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kadınların &ccedil;alışmasının evlilik ilişkilerinin istikrarı &uuml;zerindeki tesirleri hakkında da benzer bir değerlendirmeyi yapabiliriz. &Ccedil;&uuml;nk&uuml; kadın tam mesai &ccedil;alıştığı takdirde aşırı yorgunluk ve yetersiz zaman y&uuml;z&uuml;nden kocasını duygusal a&ccedil;ıdan gerektiği gibi destekleyemeyecek ve b&ouml;yle bir durumda evlilik ilişkilerinde aksamaların yaşanma ihtimali şiddetle artacaktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	İslam dini kadınların &ccedil;alışmasını caiz g&ouml;rmekle birlikte, annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanır. İslam&rsquo;ın sosyal d&uuml;zen anlayışı, Parsonez&rsquo;in g&uuml;ndeme getirdiği &uuml;niter toplumuna nazaran &ccedil;ok daha y&uuml;ce, sağlıklı ve salih bir toplumun ger&ccedil;ekleşmesidir. Toplumun sağlığı, kurumsal d&uuml;zeninin yanı sıra iffet ve ruh sağlığı gibi din&icirc; g&ouml;stergelerle tanımlandığından, bu durum sosyal ilişkilerde ve &ouml;zel olarak cinsiyete dayalı ilişkilerde &ouml;zel etkiler bırakır.</p>\n\n<p>\n	Bir yandan, &ccedil;ocuğun kişilik ve bedensel gelişme s&uuml;recinin, gen&ccedil;lik &ccedil;ağında ve daha ileri yaşlarda ahlak&icirc; ve ruh&icirc; sağlığı &uuml;zerinde &ouml;nemli etkisi olduğundan ve yine anne ve &ccedil;ocuk ilişkisi &ouml;zellikle &ccedil;ocuğun ilk yaşlarında bu alanda eksen rol ifa ettiğinden, İslam a&ccedil;ısından annelik g&ouml;revinin &ccedil;alışmaktan doğan sorumluluğa g&ouml;re &ouml;ncelik kazanmasının sebebi ortaya &ccedil;ıkar.</p>\n\n<p>\n	&Ouml;b&uuml;r yandan, aile i&ccedil;inde cinsiyete g&ouml;re iş paylaşımı, toplum d&uuml;zeyinde kadın ve erkeğin bir ortamda bulunmasının azaltılmasını gerektirir ve bu durumun toplumun manevi sağlığı &uuml;zerindeki etkisi, bu modelin (İslam&rsquo;ın savunduğu model) eşitliği savunan modele nazaran &ouml;ncelik kazanmasına sebep olur.</p>\n\n<p>\n	Burada eşitlik ilkesinin konumunu de belirlemek gerekir. Hem Parsonez&rsquo;in ve hem İslam&rsquo;ın bakış a&ccedil;ısında adalet değeri, eşitlik değeri ile egemen olur, ş&ouml;yle bir farkla ki, İslam&rsquo;ın ahireti hesaba katan bakışı eşitliği adalet kavramından ayrılmadığı gibi, bu değer -eşitlik- ortaya &ccedil;ıkan tablonun zemininde ger&ccedil;ekleşir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayetleri ve rivayetlere g&ouml;re, imanlı kadın ve erkek arasında, muhtemelen onların farklı rollerinden kaynaklanan sosyal konum ve g&uuml;&ccedil;lerindeki her t&uuml;rl&uuml; eşitsizlik, uhrev&icirc; m&uuml;k&acirc;fatla telafi edilir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Demek ki adalet ilkesinin h&acirc;kimiyeti, eşitlik ilkesinin g&ouml;z ardı edilmesi anlamına gelmez; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah katında b&uuml;t&uuml;n insanlar, hangi ırka, kavme veya cinse mensup olursa olsun, eşittir ve takvadan başka hi&ccedil;bir şey imtiyaz ve &uuml;st&uuml;nl&uuml;k kriteri olamaz.</p>\n\n<p>\n	Bundan &ouml;nce de değinildiği &uuml;zere, b&ouml;yle bir yaklaşım kadının &ccedil;alışmasını mubah ve bazı durumlarda &ouml;ncelikli saymayı gerektirir; ama kadının annelik ve eşlik g&ouml;revi ile &ccedil;elişmemesi, toplum d&uuml;zeyinde iki cinsin birbirine karışmaması kaydıyla.</p>\n\n<p>\n	S&ouml;z konusu iki şart yerine getirilmediği takdirde kadının &ccedil;alışması İslam a&ccedil;ısından &ouml;nceliğini kaybettiği gibi, uygunsuz ve kerahetli de sayılabilir. Bu s&ouml;z&uuml;n anlamı şudur: Eğer kadınların &ccedil;alışmasını destekleyen siyasetler uygulanacak olursa, bu siyasetler, kadının ailevi g&ouml;revlerine zarar vermeden bu g&ouml;revlerin kadının &ccedil;alışması ile &ccedil;elişmesini hafiflettiği takdirde İslam a&ccedil;ısından onaylanır. &Ouml;te yandan kadının &ccedil;alışmasını ailevi g&ouml;revlerine &ouml;ncelikli varsayan veya en azından ailevi g&ouml;revlerin &ouml;nceliğini g&ouml;z ardı eden ve sonu&ccedil;ta kadının ailevi g&ouml;revlerini yerine getirmesini olumsuz y&ouml;nde etkileyen siyasetler, İslam&rsquo;ın bakış a&ccedil;ısı ile &ouml;rt&uuml;şmez.</p>\n\n<p>\n	Bu durumda İslam&rsquo;ın &ldquo;ailevi g&ouml;revlerin kadınların &ccedil;alışması ile &ccedil;eliştiği&rdquo; tezini kesin saydığı sonucuna varabilir miyiz?</p>\n\n<p>\n	Bu soruya cevap ararken, bir kez daha nihai değerleri hatırlatmak gerekir.</p>\n\n<p>\n	Eğer kadınların &ccedil;alışma meselesinde eşitliği ve cinsiyet benzerliğini nihai ama&ccedil; olarak kabul edecek olursak, bu durumda ka&ccedil;ınılmaz olarak İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;, kadınlara annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanımak sureti ile kadın ve erkek arasında &ccedil;alışma hakkı eşitliği &ouml;n&uuml;nde bir engel oluşturduğunu ve daha kesin bir tabirle bu eski engeli pekiştirdiğini ve g&uuml;&ccedil;lendirdiğini kabul etmek zorundayız. Lakin eğer nihai ama&ccedil; &ccedil;alışma hakkı eşitliği değilse ve kadınların &ccedil;alışması sırf ailenin ge&ccedil;imi veya kadının veya ailenin geleceğini g&uuml;vence altına almak gibi olumlu getirileri a&ccedil;ısından s&ouml;z konusu ise, a&ccedil;ıktır ki ailevi g&ouml;revlerin paylaşımına y&ouml;nelik İslam&icirc; model, kadınların &ccedil;alışması yolunda bir engel sayılamaz.</p>\n\n<p>\n	<strong>2-2. Din&icirc; ve Yasal Engeller</strong></p>\n\n<p>\n	Kadın hakları taraftarları, İslam şeriatinde kadının evden &ccedil;ıkmak i&ccedil;in kocasının rızasını kazanmasını; bazen kadınların &ccedil;alışması yolunda bir engel olarak g&uuml;ndeme getirmektedirler. Bu iddiaya g&ouml;re, eğer erkek din&icirc; a&ccedil;ıdan eşinin evden &ccedil;ıkmasını kısıtlayabiliyor veya engelleyebiliyorsa, bunun anlamı, evli olan her kadının fiil&icirc; veya potansiyel olarak &ccedil;alışması yolunda ciddi bir engelle karşı karşıya bulunduğudur.</p>\n\n<p>\n	Bu doğrultuda İran İslam Cumhuriyeti Medeni Kanunu&rsquo;nun 1117. Maddesi de &ldquo;Koca eşini, ailevi maslahatlara veya kendisinin veya eşinin haysiyetine aykırı olan meslek veya zanaattan men edebilir.&rdquo; diyerek, kadının &ccedil;alışma hakkını kocasının iradesine tabi kılmış ve b&ouml;ylece evli kadınların &ccedil;alışması yolunda yasal bir engel oluşturmuştur.</p>\n\n<p>\n	Bazıları hatta Kur&rsquo;&acirc;n-ı Kerim&rsquo;in kesin h&uuml;km&uuml;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> olan nafaka kanununun (Medeni Kanun&rsquo;un 1106. Maddesi) kadının &ccedil;alışmasına karşı bir mesaj i&ccedil;erdiğini ve yasanın yeniden g&ouml;zden ge&ccedil;irilmesini isteyecek kadar ileri gitmişlerdir. Zira bu kanuna g&ouml;re kadının nafakası kocanın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir ve bu durum kadınların &ccedil;alışma eğiliminin azalmasını beraberinde getirebilir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Her h&acirc;l&uuml;k&acirc;rda s&ouml;z&uuml; edilen bu iddiayı ne denli kabul etmenin m&uuml;mk&uuml;n olduğunu araştırıp g&ouml;rmek gerekir.</p>\n\n<p>\n	Bu konuda birka&ccedil; noktayı hatırlatmakta yarar var:</p>\n\n<p>\n	İlk nokta, bu İslam&icirc; h&uuml;km&uuml;n kadınların &ccedil;alışma hakkı ile &ccedil;elişmediğidir; zira İslam fıkhında vurgulanan nik&acirc;h sırasında şart belirleme kaidesine g&ouml;re kadın başta eğitim ve evin dışında &ccedil;alışma hakkı olmak &uuml;zere &ccedil;eşitli hakları nik&acirc;h sırasında veya kocası ile yaptığı bir başka anlaşma &ccedil;er&ccedil;evesinde şart olarak belirleyebilir.</p>\n\n<p>\n	İkinci nokta, İslam&rsquo;ın başkalarına<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> zarar vermeyi yasaklayan durumlara &ouml;zel ilgi g&ouml;stermesidir. Bu y&uuml;zden, kocanın; eşinin evden &ccedil;ıkmasına mani olması, eşine zarar verecek şekilde olursa -bu durumun teşhisi yetkili kişilerin sorumluluğundadır- zararı reddetme kuralının en haklı yorumundan hareketle, İslam&rsquo;da kocaya karşı yargı s&uuml;recinin başlatılması bile &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da şudur: Somut delillere g&ouml;re bu din&icirc; engelin; ahlak&icirc; ve k&uuml;lt&uuml;rel engellere kıyasla tesiri &ccedil;ok azdır. &Ccedil;&uuml;nk&uuml; son yıllarda erkeklerin kadınların &ccedil;alışmasına karşı &ccedil;ıkmalarında yaşanan gerileme ile beraber, &ccedil;alışan kadınların sayısında kayda değer bir artışla karşı karşıyayız. O nedenle ahlak&icirc; ve k&uuml;lt&uuml;rel engellerin yokluğunu varsaymakla beraber, s&ouml;z konusu din&icirc; h&uuml;k&uuml;m, kadınların &ccedil;alışması yolunda ciddi bir engel telakki edilemez.</p>\n\n<p>\n	Yukarıda s&ouml;z&uuml; edilen bu noktalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Medeni Kanun&rsquo;un 1117. Maddesine y&ouml;nelik eleştirinin cevabı da belli olur. Dolayısıyla bu madde kadınların &ccedil;alışması yolunda ciddi bir engel sayılmaz.</p>\n\n<p>\n	Kuşkusuz, s&ouml;z konusu yasayı izah etmek i&ccedil;in bu noktalara istinat ederken, kocanın, eşinin &ccedil;alışmasını ailevi maslahata veya kendisinin veya eşinin haysiyetine aykırı bulduğu veya yersiz bahanelerle eşinin &ccedil;alışmasını engellemek istediği durumları kastediyoruz. Aksi takdirde kocanın eşinin &ccedil;alışmasını engellemesi, haksız bir tutum telakki edilemez.</p>\n\n<p>\n	Ancak nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiği iddiası, ger&ccedil;ekte bu kanunun kadının &ccedil;alışma hakkı ilkesi ile değil, kadın ve erkek arasında &ccedil;alışma hakkı eşitliği ile &ccedil;eliştiği anlamına gelir. Bu y&uuml;zden s&ouml;z konusu iddia sadece kadınların &ccedil;alışma meselesinde, kadın erkek eşitliği ve cinsiyet benzerliği ilkelerini nihai ama&ccedil; varsayan kesimlerce g&uuml;ndeme getirilebilir. Bu varsayım reddedildiği takdirde, nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiğine dair hi&ccedil;bir eleştiri ge&ccedil;erli olmayacaktır.</p>\n\n<p>\n	<strong>2-3. İş Ortamında İki Cinsin Karışmasının Sonu&ccedil;ları</strong></p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili İslam&icirc; olmayan modellerde genellikle iki cinsin aynı iş ortamında &ccedil;alışması varsayıldığından, bu durum kendi başına kadınlar i&ccedil;in birtakım sorunlara neden olduğu gibi, bazen de kadınların &ccedil;alışması yolunda ciddi engellere d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	İş ortamında cinsel tacizler, başta Batılı toplumlarda olmak &uuml;zere bir&ccedil;ok toplumda &ccedil;alışan kadınların acı &ccedil;ektiği bir durumdur. İki cinsin aynı ortamda &ccedil;alışma meselesi g&ouml;zden ge&ccedil;irilmediği takdirde bu soruna uygun &ccedil;&ouml;z&uuml;m yolu bulmak zor g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	Yapılan tahminlere g&ouml;re, İngiltere&rsquo;de her on kadından yedisi meslek&icirc; hayatında uzun s&uuml;re cinsel tacize uğramıştır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Bu t&uuml;r ger&ccedil;ekler aslında bir&ccedil;ok erkeğin -ister y&ouml;netici, ister işveren, ister meslektaş, ister m&uuml;şteri olsun- istemeyerek de olsa kadına seks aracı olarak bakmasından kaynaklanır ve bu tarz bir yaklaşım doğal olarak onların davranışlarına yansır. Oysa İran&rsquo;da İslam İnkılabının zaferinden sonra başta iş ortamları olmak &uuml;zere umumi mek&acirc;nlarda kadınların g&uuml;ven duygusunu geliştirmek amacı ile iki cinsin bir arada bulunmasının azaltılması, kadınların b&uuml;y&uuml;k &ccedil;oğunluğu tarafından olumlu karşılanmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Bazı feministlerin dikkat &ccedil;ektiği bir başka sorun, genellikle Batılı kadınların karşı karşıya kaldığı meslek&icirc; g&ouml;revleri ile kadınsı g&ouml;revlerinin &ccedil;elişmesidir. Batı k&uuml;lt&uuml;r&uuml;, kadınların kadınsı &ouml;zelliğini sergileme yeri olarak aile ocağının tekelini kırdığından, &ccedil;alışan kadınlar kendilerini kadınsı g&ouml;revlerinden -&ouml;zel olarak annelik ve eşlik g&ouml;revi- soyutlayacak olsa bile, iş ortamında kadın olmaktan acı &ccedil;ekmektedir.</p>\n\n<p>\n	Simon Debuar&rsquo;a g&ouml;re &ccedil;alışan kadın bazı a&ccedil;ılardan evde oturan ve annelik g&ouml;revini y&uuml;r&uuml;ten kadına nazaran daha k&ouml;t&uuml; durumdadır; zira &ccedil;alışan kadından her zaman ve her yerde bir &ldquo;kadın&rdquo; gibi davranması beklenir. Yani &ccedil;alışan kadın, mesleğinin gerektirdiği g&ouml;revlerin dışında, kadın olmanın da gerektirdiği bazı g&ouml;revleri (&ouml;zel olarak hoş bir g&ouml;r&uuml;nt&uuml;) de g&uuml;ndemine alması gerekir. Sonu&ccedil;ta bu kadın, meslek&icirc; ilgileri ile kadınlık ilgileri arasında bir nevi i&ccedil; &ccedil;elişki yaşamaya başlar. Mesela meslek&icirc; ilgilerine daha fazla &ouml;zen g&ouml;sterecek olursa, kadınlık ilgilerinden (G&uuml;nlerini g&uuml;zellik salonlarında ge&ccedil;iren kadınlar gibi) geri kaldığını ve dış g&uuml;zelliğine daha fazla &ouml;nem verirse mesleğinde, onunla aynı seviyede &ccedil;alışan erkeklerden daha geride kaldığını d&uuml;ş&uuml;n&uuml;r.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ile ilgili modelinde, toplumun umumi mek&acirc;nlarında iki cinsin m&uuml;mk&uuml;n mertebe birbirine az karışması esas alınır. Kur&rsquo;&acirc;n-ı Kerim Hz. Şuayb&rsquo;ın (a.s) kızları ile ilgili &ouml;yk&uuml;s&uuml;nde bu noktaya işaret ederken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Musa, Medyen suyuna varınca, orada (hayvanlarını) sulayan insanları g&ouml;rd&uuml;. Onların gerisinde de, (hayvanlarını) engelleyen iki kadın g&ouml;rd&uuml;. Onlara, &lsquo;Sorununuz nedir?&rsquo; dedi. Ş&ouml;yle cevap verdiler: &Ccedil;obanlar sulayıp &ccedil;ekilmeden biz (onların i&ccedil;ine sokulup hayvanlarımızı) sulamayız; babamız da &ccedil;ok yaşlıdır (koyunlara &ccedil;obanlık edemiyor).&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bunun dışında, İslam dini kadınların cinsel y&ouml;nlerinin ailenin &ouml;zel ortamının dışında ortaya &ccedil;ıkmasını reddeder. Buna g&ouml;re kadınların &ccedil;alışması yolunda engel oluşturan iş ortamında cinsel taciz vakaları b&uuml;y&uuml;k oranda azalırken, kadınlardan da iş ortamlarında daha &ccedil;ok meslekleri ile ilgilenmeleri ve başarı d&uuml;zeylerini geliştirmeleri beklenir.</p>\n\n<p>\n	Ama maalesef toplumsal ger&ccedil;ekler her zaman bu ideal tablodan &ccedil;ok uzak olmuştur ve belki de tarih boyunca, kadınların erkeklerin tacizine uğramaksızın evin dışında &ccedil;alıştığı bir toplum veya d&ouml;nem neredeyse, yok gibiydi.</p>\n\n<p>\n	Kadın ve erkeğin doğal farklılıklarına ve insanların ahlak&icirc; eğitimlerinin zafiyetine dayanan bu durum, İslam&rsquo;ın kadınların &ccedil;alışmasına nazaran erkeklerin &ccedil;alışmasına &ouml;ncelik verirken g&ouml;z &ouml;n&uuml;nde bulundurduğu noktalardan biridir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda İslam ancak toplumun ahlak&icirc; sağlığını tehlikeye d&uuml;ş&uuml;rmeyen ve cinsel g&uuml;vensizliği k&ouml;r&uuml;klemeyen kadınların &ccedil;alışma modelini onaylamaktadır. Buna karşın iş ortamında cinsel taciz gibi durumlar kısmen ka&ccedil;ınılmazdır ve &ouml;zellikle kadın ve erkeğin &ccedil;alıştığı ortamları birbirinden ayırmak gibi doğru politikalar &uuml;reterek m&uuml;mk&uuml;n mertebe bunu engellemek gerekir.</p>\n\n<p>\n	<strong>3. İş Ortamında Cinsiyet Ayrımcılığı</strong></p>\n\n<p>\n	Feminizm taraftarlarının &uuml;zerinde durduğu esas konulardan biri, kadınla erkek arasında meslek ayrımıdır. G&uuml;n&uuml;m&uuml;zde bu ayrım hakkında &ouml;zellikle feminist edebiyat başta olmak &uuml;zere sosyal bilimler edebiyatında eşitsizlik ve ayrımcılık terimleri sık&ccedil;a kullanılır. Benzer mesleklerde kadın ve erkek arasında maaş konusunda ayrımcılık, kadınları y&uuml;ksek gelirli mesleklerden uzak tutmak ve daha az geliri olan mesleklere y&ouml;nlendirmek ve yine ekonomik durgunluk durumlarında kolaylıkla işten atılan kadınları yedek işg&uuml;c&uuml; olarak kullanmak, sosyoloji kitaplarında &uuml;zerinde durulan iş ortamında cinsiyet eşitsizliğinin &ouml;nemli &ouml;rnekleridir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Feminist yazarlar ise bu konunun &uuml;zerinde daha detaylı duruyor. Bu yazarlar mesleklerin cinsiyete g&ouml;re yatay ayrımını, yani kadınların &ouml;ğretmenlik, hemşirelik, satıcılık, masabaşı işleri, fabrika iş&ccedil;iliği ve sosyal hizmetler gibi bazen &ldquo;kadınsı meslek&rdquo; olarak tabir edilen seyrek sayıda meslekte yoğunlaşması ve ayrıca mesleklerin dikey ayrımını, yani kadınların erkeklere nazaran daha al&ccedil;ak mevkilerde yer almasını eleştirmekte ve İngiltere gibi cinsiyet eşitliği doğrultusunda &ouml;nemli ilerlemelerin kaydedildiği bir toplumda bile h&acirc;la kadınların her iş saati i&ccedil;in gelirlerinin erkeklerin d&ouml;rtte &uuml;&ccedil;&uuml; olmasından yakınmaktadır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu eşitsizliği detaylarla izah ederken, toplumun benimseme derecesi, iş bulma kurumlarının ayrımcı tutumu ve ailevi g&ouml;revlerin meslek&icirc; ilerleme ile &ccedil;elişmesi gibi etkenlere vurgu yapılmakta<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve genel d&uuml;zeyde iki temel etkene, yani kapitalist sistem ve erkeklerin &uuml;st&uuml;nl&uuml;k k&uuml;lt&uuml;r&uuml;ne istinat edilmektedir. Cinsiyet eşitsizliği konusunda &ccedil;eşitli feminist tezlerin ortaya &ccedil;ıkması ise, bu iki etkenin nasıl analiz edileceği konusunda yaşanan anlaşmazlıktan kaynaklanıyor.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kuşkusuz bu feminist yaklaşım, bundan &ouml;nceki tartışmalarımızda değindiğimiz kadınların &ccedil;alışması ile ailevi g&ouml;revlerinin &ccedil;elişmesi gibi konularda değindiğimiz adalet ve eşitlik hakkında &ouml;zel ideolojik varsayımlara dayalıdır. &Ouml;te yandan bu yaklaşımın &ouml;nemli sonucuna, yani nicelik eksenli oluşuna da dikkat etmek gerekir. Bu nokta da cinsiyet tartışmaları ile ilgili bir&ccedil;ok yazıyı etkilemiştir. &Ouml;rneğin, bu yazılarda kadınların &ccedil;alışması veya &ccedil;eşitli mesleklere ve meslekle ilgili mevkilere dağılımı, erkeklerle ilgili benzer verilerle karşılaştırılıyor ve her t&uuml;rl&uuml; farklılığın varlığı, başlı başına cinsiyet eşitsizliği ve ayrımcılığı şeklinde telakki ediliyor. Maalesef bu eğilim, feminist yazarların ideolojik ilkelerini analiz etmeksizin ve bu ilkeleri varsayarak cinsiyet meselesine bakan bir&ccedil;ok İranlı yazarın eserinde de a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpıyor.</p>\n\n<p>\n	Ancak İslam&rsquo;ın değersel ve hukuk&icirc; ilkelerinden hareketle, kadın ve erkeğin meslek&icirc; ayrımları konusunda farklı bir değerlendirme ortaya &ccedil;ıkar. İslam dini, eşit şartlarda kadınlara daha az maaş &ouml;denmesi ya da kadınların mesleklerinde ilerlemelerinin kısıtlanması gibi haksız ve zalimane ayrımcılıkları asla kabul etmez. Fakat cinsiyet ayrımcılığı ile m&uuml;cadele bahanesi ile her t&uuml;rl&uuml; cinsiyet ayrımının reddedilmesi de İslam&rsquo;la bağdaşmamaktadır. Burada birka&ccedil; noktayı hatırlatmakta yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Bundan &ouml;nce g&uuml;ndeme gelen ilk nokta, İslam&rsquo;ın adalet ve eşitlik konularında ilah&icirc; ve ahiret eksenli yorumuydu. Bu yorum, maddi ve fani d&uuml;nya eksenli yorumların karşısında yer alır ve doğrudan cinsiyet ayrımı değerlendirmesini etkiler.</p>\n\n<p>\n	İkinci ve &uuml;&ccedil;&uuml;nc&uuml; nokta, bundan &ouml;nceki tartışmalarımızda birka&ccedil; kez yerine g&ouml;re hatırlatılan cinsiyet ayrımının biyolojik ve sosyal işlevi ile ilgili ilkelerdir.</p>\n\n<p>\n	Kadının &ccedil;alışması tartışmasında, bedensel yapı ve g&uuml;&ccedil; başta gelmek &uuml;zere cinsiyet farklılığının kadınla erkek arasında bazı meslek&icirc; ayrımlarda etkili olduğu ink&acirc;r edilemez. Bu ger&ccedil;ek &ccedil;ağımızda ve sanayileşmiş toplumlarda bedensel g&uuml;c&uuml;n bir&ccedil;ok meslekte &ouml;nemini yitirmesine karşın h&acirc;la a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. &Ouml;te yandan, mesleklerin cinsiyete g&ouml;re ayrımı, &ouml;zellikle eşlerin psikolojik huzurunu ve sağlıklı ve normal evlatların yetiştirilmesini ve toplumun cinsel g&uuml;venliğinin arttırılmasını temin etmek &uuml;zere; başta uygun bir ortam oluşturma yolunda olumlu sosyal işlevleri olduğundan, s&uuml;rekli kamuoyu tarafından olumlu karşılanmıştır.</p>\n\n<p>\n	&Ccedil;ağımızda da eğer aile kurumunun y&uuml;ce konumuna ve korunmasına inanıyorsak, mesleklerin cinsiyete g&ouml;re ayrımını da itiraf etmeliyiz ve hi&ccedil; kuşkusuz bu olumlu işlevlerin devam etmesi, mesleklerin kapsamı ve sıralanmasına bağlıdır ve kadınla erkek arasında gerekli mesafenin varlığını s&uuml;rd&uuml;rmesine sebep olacaktır.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; nokta da, kocanın eşine nafaka &ouml;deme şekliyle ilgilidir. İslam dininde evin mali ihtiyacını karşılama g&ouml;revi kocaya verildiğinden ve kadın annelik ve eşlik g&ouml;revlerini daha iyi bir şekilde yerine getirmek &uuml;zere bu iktisadi sorumluluktan muaf tutulduğundan nafaka, &ccedil;alışmayan kadın i&ccedil;in, ailenin gelirine destek amacıyla &ccedil;alışan kadına nazaran, farazi mesleğinden kazanacağı gelirin alternatifi sayılabilir. Dolayısıyla bu hukuk&icirc; sistem, kadınların daha y&uuml;ksek gelirli mesleklere ulaşma sorunu ile karşılaşmada daha az sıkıntı yaşarken, bu t&uuml;r bir ayrımcılık, nafaka kanununu ink&acirc;r etmenin yanında cinsiyet eşitliğine vurgu yapan hukuk&icirc; sistemleri de sıkıntı ile karşı karşıya getirir. Bunun dışında bu hukuk&icirc; sistem erkeklerin &ccedil;alışmasının kadınların &ccedil;alışmasına g&ouml;re &ouml;ncelik kazanmasının &ouml;nemli sebeplerinden birini de kendi i&ccedil;inde barındırır ki o da, eş ve &ccedil;ocukların nafakasını karşılama g&ouml;revinin erkeğin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde olması ve kadının b&ouml;yle bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n bulunmamasıdır. Bu y&uuml;zden erkeğin nafakayı karşılamakta g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml; genellikle aile ocağının dağılması bağlamında ciddi tehlikeleri beraberinde getirmektedir. Oysa kadının gelir elde etmekte g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;, evinin ge&ccedil;iminden sorumlu olan kadınların durumu dışında, ailenin istikrarını ciddi tehlikelerle karşı karşıya bırakmaz.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Kuşkusuz bu değersel, hukuk&icirc;, yaşamsal ve toplumsal ilkelerin benimsenmesi ile beraber, kadınların &ccedil;alışmasına y&ouml;nelik &ldquo;nitelik eksenli&rdquo; yaklaşım yerini nicelik eksenli yaklaşıma bırakır ve bir&ccedil;ok cinsiyete dayalı ayrımlar ayrımcılık, eşitsizlik, adaletsizlik ve cinsel zul&uuml;m gibi kavramlara g&ouml;re değil, sosyal maslahata ve insanların hakiki saadetine hizmet olarak yorumlanır.</p>\n\n<p>\n	Ayrıca ekonomik durgunluk ve işsizlik krizi gibi olgularla m&uuml;cadelede, s&ouml;z&uuml; edilen din&icirc; &ouml;nceliklere dayanan siyasetler &ouml;ncelik kazanır. Bu siyasetler, İslam&rsquo;ın kadınlara &ouml;ncelik tanıdığı kadın doğum uzmanlığı gibi mesleklerin dışında, başka meslekleri dağıtırken birey ekseni yerine &ldquo;aile ekseni&rdquo;ne vurgu yapması gerekir. Yani her aile asgari yeterli maaşı olan bir işe sahip olmalıdır. Bu durumda eğer başka değişkenlere ve imtiyazlara bakmaksızın sadece kadın ve erkek cinsiyetini g&ouml;z &ouml;n&uuml;nde bulunduracak olursak, din&icirc; &ouml;ncelik, iş imk&acirc;nının ailenin erkeğine verilmesini gerektirir; &ccedil;&uuml;nk&uuml; ailenin ge&ccedil;iminden erkek sorumludur.</p>\n\n<p>\n	Kuşkusuz istihdam alanı ile ilgili &uuml;retilen politikalarda b&ouml;yle bir eğilim, birey eksenli eğilime kıyasla sosyal adalet kriterleri ile daha fazla &ouml;rt&uuml;ş&uuml;r. Zira birey eksenli eğilimin sonucunda bir&ccedil;ok aile iki veya birka&ccedil; y&uuml;ksek gelirli işten yararlanırken, bazı aileler de uygun bir işe sahip olmaktan mahrum kalarak yoksulluk pen&ccedil;esine d&uuml;şer, &uuml;stelik bir&ccedil;ok gen&ccedil; erkek de işsizlik y&uuml;z&uuml;nden aile kurma imk&acirc;nı bile bulamaz.</p>\n\n<p>\n	Şunu da unutmamak gerekir ki, aile eksenli politikalar işsizlik sorununun esas &ccedil;&ouml;z&uuml;m&uuml; olamaz. Bu politikalar, politikacıları toplumun t&uuml;m kesimleri i&ccedil;in iş fırsatı sağlama doğrultusunda daha k&ouml;kl&uuml; tedbirler almaktan bağımsız hale getiremeyen ge&ccedil;ici ve acil tedbirlerdir. Zira derin sınıfsal u&ccedil;urum ve zenginle yoksul arasındaki uzun mesafeye bakıldığında; yaşam standartlarının y&uuml;kselmesi ve beklentilerin artmasının toplumun az ve orta gelirli sınıfının ekonomik sorunlarını iki kat arttırdığı ve &ccedil;ok sayıda kadının g&uuml;nl&uuml;k ihtiya&ccedil;larının bedelini karşılamak &uuml;zere iş piyasasına akın ettiği bir ortamda, kadınların &ccedil;alışmasından vaz ge&ccedil;mekten s&ouml;z etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	<strong>4. Evde Yapılan İşler</strong></p>\n\n<p>\n	Evde yapılan işler ev işlerinde; kadın ve erkeğin katılım oranında eşitsizlik, bu işin dayatma boyutu ve ev kadınlarının psikolojisi gibi &ccedil;eşitli a&ccedil;ılardan ele alınmıştır.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ancak bu tartışmada mevzu bahis olan nokta, evde yapılan işlere &uuml;retken bir meslek ve iktisadi anlamda bir iş olarak bakılmasıdır.</p>\n\n<p>\n	Batılı &uuml;lkelerde yapılan araştırmalar, evde yapılan &uuml;cretsiz işlerin &ouml;nemini ve &uuml;lkelerin gayri safi milli hasılatının artmasında se&ccedil;kin rol ifa ettiğini ortaya koymuştur.</p>\n\n<p>\n	Bazı uzmanlar ise ş&ouml;yle diyor: Eğer h&uuml;k&uuml;met ev kadınlarına evde yaptıkları işler karşılığında para &ouml;demek zorunda kalsaydı, bir&ccedil;ok menfaat sahibinin menfaatleri yer değiştirirdi. Kadın evde yaptığı işlerle aslında dolaylı bir şekilde kapitalist sisteme hizmet ediyor. Kadın &ccedil;ocuğunun okumasına ve kocasının &ccedil;alışmasına yardımcı olmakta ve erkeğinin, iş yerinde aldığı stresleri hafifletmektedir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bazı sosyalist feministler 1970&rsquo;li ve 1980&rsquo;li yıllarda &ldquo;İş (Work)&rdquo; kavramını &ccedil;eşitli ev işlerini, erkeklere cinsel ve duygusal hizmetleri ve &ccedil;ocukların, yaşlıların ve hastaların bakımını da kapsayacak şekilde genişletmeye &ccedil;alıştı. Bu konuda İris Young ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kadınların gebelik, &ccedil;ocuk yetiştirme, evde hastaların bakımı, temizlik, mutfak işi vs. geleneksel g&ouml;revleri, fabrikalarda yapılan eşya &uuml;retimi kadar &lsquo;iş&rsquo; kapsamında yer alır. &Uuml;retim veya iş kavramını modern fabrikalarda eşyalar &uuml;retmekle sınırlandırmak, Marx&rsquo;ın tezinin en esef verici ve zaruri olmayan y&ouml;nlerinden biridir.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Evde yapılan işlerden doğan katma değer; sonu&ccedil;ta sermaye sahiplerinin cebine girdiğinden, bazı feministler evde yapılan işlerin bedelinin hesaplanmasını ve ev kadınlarına kapitalist y&ouml;netimler tarafından &uuml;cret &ouml;denmesini &ouml;nermektedir. Bu kesime g&ouml;re, kadınların ev işlerinin bedeli h&uuml;k&uuml;metlerden talep edildiği takdirde, sermaye &ccedil;evrelerinin y&uuml;kl&uuml; servetler biriktirme imk&acirc;nı da ortadan kalkmış olacaktır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Bazıları da cinsiyet eşitliği ve kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n ger&ccedil;ekleşmesi i&ccedil;in Fredrish Engels&rsquo;i izleyerek ev işlerinin genelleştirme stratejisini savunarak ş&ouml;yle der: &ldquo;Ev işleri &ouml;zel &uuml;retim kapsamı i&ccedil;ine alınmamalı, kadınların &ouml;zel sorumluluğu olmaktan &ccedil;ıkarılmalı ve toplumun t&uuml;m&uuml;n&uuml;n sorumluluğu olarak benimsenmelidir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	İslam dini ev işlerinin bir nevi hizmet ve parasal değeri<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> olan bir meslek telakki edilebileceğini reddetmiyor. Bu iddianın şahidi, kadının ev işlerine karşılık olarak kocasından &uuml;cret talep etme hakkıdır ki, Şi&icirc; fakihlerce a&ccedil;ık&ccedil;a vurgulanmıştır.</p>\n\n<p>\n	Bazı risalelerde şu ifadelere yer veriliyor:</p>\n\n<p>\n	Kadın kendi rızası olmadığı m&uuml;ddet&ccedil;e ev hizmetleri, yemek, temizlik ve benzeri hizmetleri yapmakla y&uuml;k&uuml;ml&uuml; değildir ve eğer kocası onu bu işleri yapmaya zorluyorsa, kadın yaptığı işlerin bedelini kocasından alabilir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Kadının ev işlerini yapmakla y&uuml;k&uuml;ml&uuml; olmadığı durumu, hatta bebeğini emzirmeyi ve bebeğin bakımını da kapsar ve kadın zaruri olmayan durumların dışında bu işleri yapmayabilir. Nitekim bu işlerin t&uuml;m&uuml;ne karşı &uuml;cret talebinde de bulunabilir. Bunun anlamı şudur: İslam fıkhında &ccedil;ocukların emzirilmesi ve bakımı normal şartlarda anneler i&ccedil;in farz ve kesin g&ouml;rev değil, haklarının bir par&ccedil;asıdır.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Ama kadınların pratikte hi&ccedil;bir zaman kocalarından &uuml;cret talebinde bulunmadığı ger&ccedil;eğinin, ilk etapta hukuk&icirc; değil, psikolojik izahı s&ouml;z konusudur. Yani kadınlar s&uuml;rekli duygusal bağları y&uuml;z&uuml;nden ev işlerini &uuml;cret karşılığı beklemeksizin yapma konusunda kendilerinde bir nevi zorunluluk hissetmiştir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, ev işlerini fiyatlandırmak, kadınların milli ekonomide değerli rollerini &ouml;n plana &ccedil;ıkarma y&ouml;n&uuml;nde yapılan k&uuml;lt&uuml;rel bir hareket şeklinde tanımlandığı yere kadar, olumsuz bir hareket sayılmaz. İranlı kadınların b&uuml;y&uuml;k &ccedil;oğunluğunu ev kadınları oluşturduğundan, bu durum ev işlerine y&ouml;nelik yanlış k&uuml;lt&uuml;rel inan&ccedil;ları silme ve kadınların kıymetini bilme bakımından &ouml;nemlidir.</p>\n\n<p>\n	Ancak ev işlerine karşı &uuml;cret talebinde bulunmak veya ev işlerini genelleştirme gibi stratejiler farklı konulardır ve &uuml;zerinde dikkatle durmak gerekir.</p>\n\n<p>\n	İlk strateji hakkında şu noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir: Eğer kadınlara &uuml;cret &ouml;deme sorumluluğunu kocaların omuzuna y&uuml;kleyecek olursak, bu durum sevgi, birliktelik, işbirliği ve fedak&acirc;rlık temelleri &uuml;zerinde inşa edilen aile yaşamı felsefesi ile bağdaşmaz.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> &Uuml;stelik feministlerin g&ouml;r&uuml;şlerinde de bu y&ouml;ntemin onaylandığına y&ouml;nelik bir vurgu g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Ama eğer &uuml;cret &ouml;deme meselesi, kapitalist sisteme dayalı h&uuml;k&uuml;metlerce ger&ccedil;ekleşecekse -ki bu tezi savunanlar da a&ccedil;ık&ccedil;a buna vurgu yapıyor- bu durumda da bu strateji i&ccedil;in aydın bir ufuk g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Gayet sade bir analizle şunu s&ouml;yleyebiliriz: Eğer İslam&rsquo;ın ideal iktisadi-siyasi nizamını varsayacak olursak, kapitalistlerin h&uuml;k&uuml;metinin ortaya &ccedil;ıkmasına ve yerleşmesine mahal kalmaz. Bazı saf algılamaların aksine, ger&ccedil;ek İslam esas itibarı ile ne Batılıların arasında yaygın olan adaletsiz bir kapitalist d&uuml;zenin gelişmesine, ne de bek&acirc;sı bu t&uuml;r bir kapitalizme endeksli olan bir h&uuml;k&uuml;metin kurulmasına m&uuml;saade eder. Dolayısıyla s&ouml;z konusu stratejinin en iyi hali ile Batılı toplumlara h&acirc;kim olan durum ve şartlara g&ouml;re tasarlandığı ve din&icirc; kriterlere dayalı İslam&icirc; bir nizamda uygulanamayacağı s&ouml;ylenebilir.</p>\n\n<p>\n	Ama eğer Batılı toplumların mevcut şartları, yani kapitalizmin h&acirc;kimiyetine g&ouml;re yargıda bulunacak olursak, kapitalist d&uuml;zenin kolaylıkla menfaatlerinden vazge&ccedil;eceğini d&uuml;ş&uuml;nmek, saflıktır ve ger&ccedil;ek&ccedil;i olmaktan uzak bir d&uuml;ş&uuml;ncedir. Kuşkusuz, iktisadi nizamı belirlemekte esas rol&uuml; ifa eden b&uuml;y&uuml;k sermaye &ccedil;evreleri g&uuml;&ccedil; ve n&uuml;fuzunu kullanarak y&ouml;netimleri baskı altında tutacak ve bu bağlamda yasaların değiştirilmesine karşı teslim olmayacaktır. Teslim olduklarını varsaydığımız durumda bile, k&acirc;rlarını arttırmak ve ev işlerine karşı kadınlara &uuml;cret &ouml;deme y&uuml;z&uuml;nden uğradıkları zararı telafi etmek i&ccedil;in erkek iş&ccedil;ilerin maaşını azaltmak, ucuz yabancı iş&ccedil;i istihdam etmek vb. gibi sonu&ccedil;ta kadınların &ccedil;ıkarlarına aykırı olan başka yollara başvuracaktır.</p>\n\n<p>\n	İkinci strateji, yani ev işlerini genelleştirme stratejisi de bir&ccedil;ok sorunla karşı karşıyadır. Bu strateji, son yıllarda &ccedil;eşitli sosyal, iktisadi ve siyasi sorunlarla temelleri iyice sarsılan sosyalist d&uuml;ş&uuml;nceden doğrudan kaynaklanır. Bunun dışında bu stratejinin &ouml;nemli bir getirisi olarak aile kurumunu zayıflatması<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> ve sosyalist &uuml;lkelerin deneyiminden hareketle cinsiyet eşitliğini sağlamakta yetersizliği,<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> uzmanların s&ouml;z konusu stratejiye y&ouml;nelttikleri başka eleştirilerdir.</p>\n\n<p>\n	<strong>5. Kadınlar ve Mal Varlığı</strong></p>\n\n<p>\n	D&uuml;nya genelinde kadınlar ve erkekler arasında mal varlığı dağılımı, cinsiyet farklılığının bir başka &ouml;nemli bileşenini ortaya koyuyor. Uluslararası hesaplamalara g&ouml;re kadınlar d&uuml;nyada yapılan işlerin &uuml;&ccedil;te ikisini yapıyor ve yine d&uuml;nyada k&uuml;&ccedil;&uuml;k sayılan mesleklerin %70 kadarı da kadınlar tarafından y&uuml;r&uuml;t&uuml;l&uuml;yor. Buna karşın d&uuml;nyada var olan paranın onda biri ve mal varlıklarının da y&uuml;zde biri kadınlara aittir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Cinsiyet eşitsizliğinin bu y&ouml;n&uuml; beyan edilirken din&icirc; &ouml;ğretiler, devletlerin rol&uuml;, sosyal normlar ve kadınların biyolojik &ouml;zelliklerine vurgu yapılıyor. &Ouml;rneğin, 18. y&uuml;zyılda kilise ve devletin n&uuml;fuzu y&uuml;z&uuml;nden Batılı kadınların evlenince t&uuml;m yasal haklarını ve kimliklerini kaybettiği belirtiliyor. O &ccedil;ağda Batılı kadınlar evlendikten sonra kendi paralarının sahibi olamıyor, bu paraları y&ouml;netemiyor ve &ccedil;alışma karşılığında aldığı para da kocasına ait sayılıyordu.</p>\n\n<p>\n	Sosyal normların tesirlerine gelince, bir&ccedil;ok toplumda kadınların daha az eğitim g&ouml;rmesine ve cahil kalmasına yol a&ccedil;an normlara işaret ediliyor; &ccedil;&uuml;nk&uuml; bu durum kadınların y&uuml;ksek gelirli mesleklere ulaşmasını engelliyor ve iş piyasasında erkek meslektaşlarına g&ouml;re daha az maaş almalarına sebebiyet veriyor.</p>\n\n<p>\n	Kadınların biyolojisi konusunda da, kadınların gebelik d&ouml;neminde zorunlu olarak faaliyetlerinin kısıtlanması, mal varlıklarının daha az olmasında etkili olduğu belirtiliyor. Bu durum, g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok &uuml;lkede yaygın olan kadınların &uuml;cretli doğum izni dışında, kadınların gelir elde etme g&uuml;c&uuml;n&uuml; kısıtlıyor.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bundan başka, bu alanda &uuml;cretsiz ev işinin rol&uuml; de kadın haklarını savunanlarca &ouml;zel olarak g&uuml;ndeme getirilen bir başka etkendir. Bu kesime g&ouml;re evlilik s&uuml;resince koca tarafından biriktirilen mal varlığı, aslında kadının evde &uuml;cretsiz &ccedil;alışması sayesinde m&uuml;mk&uuml;n oluyor; ama pratikte bu mal varlığı &ccedil;oğunlukla erkeğin adına kayda ge&ccedil;iyor ve kadın s&ouml;z konusu mal varlığına karşı eşit haktan -hatta hi&ccedil;bir haktan- yararlanamıyor.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Miras konusunda kadın ve erkeğin eşit olmadığını varsayan ve bir&ccedil;ok yerde erkeğin hakkını kadının iki katı olarak belirleyen İslam&icirc; toplumlarda bu durum kadınlara y&ouml;nelik bir nevi ayrımcılık ve şiddet olarak sayılmış<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> ve feminist bakış a&ccedil;ısında, kadın ve erkek arasında mal varlığı eşitsizliğini pekiştirme etkeni olarak yorumlanmıştır.</p>\n\n<p>\n	Son yıllarda kadın ve erkek arasında eşit olmayan mal varlığı dağılımı y&uuml;z&uuml;nden, kadınların artan yoksulluğu gibi bir sorunla karşı karşıyayız ki bu durumdan bazen &ldquo;Yoksulluğun kadınlaşması&rdquo; şeklinde s&ouml;z ediliyor.</p>\n\n<p>\n	Gelişmekte olan &uuml;lkelerin verilerine g&ouml;re bu &uuml;lkelerde yaklaşık 570 milyon k&ouml;yl&uuml; kadın (kırsal n&uuml;fusun %60 kadarı) yoksulluk sınırının altında yaşıyor<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a>. Gelişmiş &uuml;lkelerde de kadınlar, erkeklere nazaran daha fazla yoksullaşıyor. &Ouml;rneğin 1980&rsquo;li yıllarda Amerika&rsquo;da yoksul ailelerin %55 kadarına kadınların baktığı ve ge&ccedil;imini sağlamak zorunda olduğu aileler oluşturuyordu.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Kadınlarla erkeklerin arasında mal varlığı konusundaki farklılık yeni ortaya &ccedil;ıkan bir durum olmayıp derin bir mazisi bulunmaktadır. Dolayısıyla kadınların arasında yoksulluğun yeni bir sosyal mesele olarak yaygınlaşması, bu meseleyi etkileyen yeni etken veya etkenlerin ortaya &ccedil;ıkmasından kaynaklanır.</p>\n\n<p>\n	G&ouml;zlemler ve mevcut deliller, bu meselenin her şeyden ziyade ailelerin artan bir şekilde dağılması ile ilgili olduğunu g&ouml;steriyor. Eğer boşanma, bek&acirc;r yaşamak, gayri meşru &ccedil;ocuklar ve yine kadının ge&ccedil;iminden sorumlu olduğu aileler gibi durumları kadın ve erkek arasında mal varlığı eşitsizliği durumu ile bir arada değerlendirecek olursak, bu değerlendirmenin ka&ccedil;ınılmaz sonucu, kadınların erkeklere nazaran daha fakirleşmesi olacaktır.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda feminist uzmanlar kadınların yoksulluk sorununun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; &uuml;&ccedil; &ouml;nemli ilkeye bağlıyor:</p>\n\n<p>\n	1- Sosyal g&uuml;venlik ve sosyal refah sistemleri, kadınlara ve &ccedil;ocuklara y&ouml;nelik ulaşılabilir mali desteği ideal d&uuml;zeye (yoksulluk sınırının &ccedil;ok &ouml;tesine) &ccedil;ıkarılmasını g&uuml;vence altına almalıdır.</p>\n\n<p>\n	2- &Uuml;cretli ve &uuml;cretsiz işlerle ilgili sorumluluklar kadın ve erkek arasında eşit bir şekilde dağıtılmalıdır.</p>\n\n<p>\n	3- Ev işlerinin &ouml;nemi ve iktisadi &uuml;retimde rol&uuml; esaslı bir şekilde yeniden g&ouml;zden ge&ccedil;irilmelidir<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a>.</p>\n\n<p>\n	İslam&rsquo;ın cinsiyete g&ouml;re mal varlığının dengesiz dağılımı, kadınların yoksulluğu ve servetini arttırması meselelerine bakışını aşağıdaki altı ayrı başlıkta irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>5-1. İslam&rsquo;ın Kadının M&uuml;lkiyet Hakkı İle İlgili Genel G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	İlk başlık, İslam&rsquo;ın kadınların m&uuml;lkiyet hakkına y&ouml;nelik genel bakışı ile ilgilidir. İslam dini bir&ccedil;ok ayet ve rivayette kadınların m&uuml;lkiyet hakkından a&ccedil;ık&ccedil;a s&ouml;z etmiş ve bu hakkın &ccedil;iğnenmesi konusunda uyarıda bulunmuştur.</p>\n\n<p>\n	Bundan yaklaşık 1400 yıl &ouml;nce Kur&rsquo;&acirc;n-ı Kerim o &ccedil;ağlarda bilinen bir&ccedil;ok hukuk&icirc; d&uuml;zene karşı &ccedil;ıkarak, kadınların tam m&uuml;lkiyet hakkını tanımış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Erkeklere kazandıklarından bir pay vardır ve kadınlara da kazandıklarından bir pay vardır.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayrıca mehiri de kadının kişisel m&uuml;lk&uuml; ilan etti ve kocanın bunu kullanmasını eşinin rızasına bağladı,<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> &uuml;stelik kadınlardan mehirlerini geri almayı ahit bozma ve a&ccedil;ık g&uuml;nah niteledi.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu alanda se&ccedil;kin bakışı, İslam&rsquo;ı eleştiren bazı feministleri bile takdire zorlamıştır; ama buna karşın bu z&uuml;mre İslam fıkhı ve şeriatini su&ccedil;lamaya &ccedil;alışmış ve kadınları para ve iş piyasasında eşit fırsatlardan ve eğitimden mahrum bıraktığını ileri s&uuml;rerek, servet elde etme bağlamında cinsiyet eşitsizliğinin sorumlusu g&ouml;stermeye &ccedil;alışmıştır.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Bu iddiayı, yani İslam&rsquo;ın bu t&uuml;r bir cinsiyet eşitsizliğini yaratma veya pekiştirmede rol&uuml; olup olmadığını &uuml;&ccedil;&uuml;nc&uuml; başlıkta ele alacağız.</p>\n\n<p>\n	<strong>5-2. Kadınlar ve Miras Hakkı</strong></p>\n\n<p>\n	<strong>a &ndash; Kadının mirastan payı</strong></p>\n\n<p>\n	İslam dininde eşler, &ccedil;ocuklar, kız ve erkek kardeşler kapsamında erkeklerin miras payının kadınlara g&ouml;re iki kat belirlenmiş olması, İslam fıkhının elzemlerinden sayılır ve bu konuda hi&ccedil;bir fakih, ister Şi&icirc; ister S&uuml;nni, buna karşı &ccedil;ıkmamış ve hatta karşı &ccedil;ıkmayı aklından bile ge&ccedil;irmemiştir, &ccedil;&uuml;nk&uuml; bu h&uuml;k&uuml;m, Kur&rsquo;&acirc;n-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a beyan edilmiştir.</p>\n\n<p>\n	Bu h&uuml;kme delalet eden Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bazı ayetleri ş&ouml;yledir:</p>\n\n<p>\n	1- &ldquo;Allah, evlatlarınız hakkında size ş&ouml;yle tavsiye eder: Erkeğe iki kadının payı verilir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	2- &ldquo;Hanımlarınızın &ccedil;ocuğu yoksa, yaptıkları vasiyetten ve bor&ccedil;tan sonra, bıraktıklarının yarısı sizindir; eğer &ccedil;ocukları varsa, d&ouml;rtte biri sizindir. Sizin de &ccedil;ocuğunuz yoksa, yaptığınız vasiyetten ve bor&ccedil;tan sonra, bıraktığınızın d&ouml;rtte biri onlarındır.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	3- &ldquo;De ki: Allah kelale hakkında ş&ouml;yle fetva veriyor: Eğer bir erkek &ouml;l&uuml;r de &ccedil;ocuğu olmaz ve yalnız bir kız kardeşi olursa, geriye bıraktığı malın yarısı onundur. &Ouml;len kız kardeş olur ve &ccedil;ocuğu da olmazsa, erkek kardeş ondan miras alır. Eğer (&ouml;l&uuml;den miras alacak) kız kardeşler iki kişi olurlarsa, bıraktığı malın &uuml;&ccedil;te ikisi onlarındır. Eğer (miras alacak kardeşler) birka&ccedil; tane kız ve erkek kardeş olurlarsa, o zaman erkekler kadınların iki payını alırlar...&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Miras konusunda cinsiyet ayrımının g&ouml;ze &ccedil;arpmadığı durum sadece babalar ve annelerle ilgili durumdur: Eğer &ouml;len kimsenin &ccedil;ocuğu varsa, babasına ve annesine, eşit olarak mirastan altıda biri verilir ve eğer &ouml;len kimsenin &ccedil;ocuğu yoksa bu durumda annesine mirastan d&uuml;şen pay &uuml;&ccedil;te bir kadardır. Ancak eğer &ouml;len kimsenin erkek kardeşleri varsa, bu durumda annenin mirastan payı yine altıda bir kadardır.</p>\n\n<p>\n	&Ouml;len kimsenin &ccedil;ocuğu olmadığı durumlarda, babası i&ccedil;in belli bir pay belirlenmemiştir ve diğer miras&ccedil;ıların payı belirlendikten sonra geriye ne kalırsa, ona aittir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Dolayısıyla genel bir bakışta, erkeklerin ve kadınların &ouml;len kimseden geriye kalan mirastan takrib&icirc; payı sırasıyla &uuml;&ccedil;te iki ve &uuml;&ccedil;te bir kadardır; bu da bir nevi kadınlara karşı cinsiyet ayrımcılığı telakki edilebilir. Ancak bu hukuk&icirc; farklılık, &uuml;&ccedil;&uuml;nc&uuml; başlıkta değineceğimiz &ouml;zel sosyal ve ailevi temellere dayanır.</p>\n\n<p>\n	<strong>b&ndash; Eşin kocasının gayri menkulu ve arsalarından miras payı</strong></p>\n\n<p>\n	Şi&icirc; fakihlerin arasında h&acirc;kim olan meşhur g&ouml;r&uuml;ş, kadının &ouml;len kocasından geriye kalan arsalardan pay hakkı olmaması ve kocasının diğer malları &uuml;zerinde hak sahibi olmasıdır [20]. Bu meseleyi tartışma konusu h&acirc;line getiren &ouml;nemli &ouml;zelliği, h&uuml;km&uuml;n sosyal a&ccedil;ıdan izah edilebilmesidir. Zira bu h&uuml;km&uuml; izah etmek &uuml;zere bazı rivayetlerde yer alan hikmetler, cinsiyet ayrımını bir dereceye kadar izah etmesine karşın, kadının &ouml;len kocasından geriye kalan arsalardan neden tam olarak mahrum kaldığını izah edemiyor. &Ouml;rneğin rivayetlerde şu hikmete işaret ediliyor: Eğer kadın arsadan miras payı alırsa, gelecekte başka biri ile evlenebilir. Bu durumda yeni kocası ve &ccedil;ocuklarının da miras kalan arsadan kadına d&uuml;şen paya oranla şer&rsquo;i ve &ouml;rf&icirc; hak sahibi olma tehlikesi ortaya &ccedil;ıkar ve bu durum onlarla kadının eski kocasının miras&ccedil;ıları arasında arsanın nasıl y&ouml;netileceği bağlamında s&uuml;rt&uuml;şmeye sebebiyet verebilir.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	A&ccedil;ıktır ki bu t&uuml;r s&uuml;rt&uuml;şmeleri &ouml;nlemenin tek yolu, kadını arsa mirasından tam olarak mahrum bırakmak değildir; nitekim kadına d&uuml;şen payın bedelini &ouml;demek de bu amacı temin edebilir. Dolayısıyla meşhur g&ouml;r&uuml;şe g&ouml;re ka&ccedil;ınılmaz olarak kadının arsa mirasından mahrumiyetini taabbud&icirc; bir h&uuml;k&uuml;m olarak (ayrıntıları hakkında bilgi sahibi olmaksızın bilin&ccedil;li teslimiyet ve itaat) kabul etmemiz gerekir; yani bu h&uuml;km&uuml;n akla dayalı delili bizler i&ccedil;in a&ccedil;ık değildir, h&uuml;km&uuml;n ardında bir veya birka&ccedil; maslahat yer aldığı kesindir.</p>\n\n<p>\n	Şunu de belirtmek gerekir: Meşhur g&ouml;r&uuml;şe g&ouml;re, nik&acirc;h sırasında şart belirleme y&ouml;ntemi ile kocanın vefatı durumunda kadının kocasının arsalarından yararlanma hakkını temin etmek m&uuml;mk&uuml;nd&uuml;r. &Ouml;rneğin, nik&acirc;h şartlarında eşi i&ccedil;in vasiyet etme şartı yer alabilir. B&ouml;ylece kadının &ouml;len kocasının arsalarından miras payı sorunu kısmen de olsa bertaraf edilmiş olur.</p>\n\n<p>\n	<strong>c&ndash; Kadın ve erkek i&ccedil;in veraset tekeli</strong></p>\n\n<p>\n	&ldquo;a&rdquo; şıkkında belirtildiği &uuml;zere kocanın eşinden kalan mirastan payı ikide bir veya d&ouml;rtte bir ve kadının kocasından kalan mirastan payı d&ouml;rtte bir veya sekizde bir kadardır.</p>\n\n<p>\n	Fıkıh tartışmalarında g&uuml;ndeme gelen meselelerden biri, kadın veya erkeğin vefat etmesi ve eşinden başka varisi olmadığı durumlarda, miras payının dışında kalan kısmın kime ait olduğu tartışmasıdır.</p>\n\n<p>\n	Şi&icirc; fakihler kadın vefat ettiği takdirde mirasın t&uuml;m&uuml;n&uuml;n kocasına verilmesi gerektiği konusunda hemfikirdir ve bu h&uuml;km&uuml;n delili de, Ehlibeyt İmamlarından (a.s) nakledilen birka&ccedil; muteber rivayettir ki hepsi aynı h&uuml;km&uuml;, hi&ccedil;bir &ccedil;elişki arz etmeksizin beyan etmiştir. &Ouml;rneğin Ebu Basir rivayetinde ş&ouml;yle okumaktayız:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır&rsquo;dan (a.s) bu d&uuml;nyadan ayrılan ve kocasından başka miras&ccedil;ısı olmayan kadının h&uuml;km&uuml;n&uuml; sordum. O hazret ş&ouml;yle buyurdu: &ldquo;Eğer başka varisi yoksa, mirasın t&uuml;m&uuml; kocasına aittir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Ama kocanın vefatı varsayımında birka&ccedil; rivayet, kadına ancak kendisine d&uuml;şen payın (d&ouml;rtte bir) verildiğini ve mirasın geriye kalan kısmının imama ait olduğu beyan edilmiştir. Eğer bu rivayetler verilecek fetvanın temelini oluşturacak olursa, kadın ve erkek arasında yeni bir hukuk&icirc; ayrım durumu ile karşı karşıyayız demektir. Ama bu meselede s&ouml;z konusu olan daha farklı i&ccedil;erikli bir rivayeti g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, belki de başka bir sonu&ccedil; elde edilebilir ki bu durumun detayı 21. ekte beyan edilmiştir.</p>\n\n<p>\n	B&ouml;ylece bu tartışmada da İslam a&ccedil;ısından ka&ccedil;ınılmaz bir cinsiyet ayrımı ispat olmuyor ve kayda değer tek farklılığın, kadın ve erkeğin miras payı oranı tartışmasında anlattığımız farklılık olduğu anlaşılıyor ki tartışmamızın devamında bunun sosyal izahı da a&ccedil;ıklanacaktır.</p>\n\n<p>\n	<strong>5-3. Din&icirc; &Ouml;ğretilerin Kadın ve Erkeğin Mali Eşitsizliği &Uuml;zerindeki Etkisi</strong></p>\n\n<p>\n	İslam&rsquo;da kadınlara annelik ve eşlik g&ouml;revini &ouml;ncelikli sayan ve bir&ccedil;ok durumda erkeğin mirastan payını kadının iki misli şeklinde belirleyen miras kanunu gibi bazı mali yasalara g&ouml;re belirlenen cinsiyete dayalı ideal iş paylaşımına bakıldığında, İslam&rsquo;ı eleştirenlerin bu semav&icirc; dinin mal varlığı ve servet alanında cinsiyete dayalı eşitsizliğe zemin hazırladığı değerlendirmeleri pek de uzak bir beklenti sayılmaz.</p>\n\n<p>\n	Bu meselenin a&ccedil;ıklığa kavuşturulduğu takdirde doğru bir tutum sergileme konusunda &ccedil;ok etkili olabilecek y&ouml;nlerinden biri, İslam&rsquo;da s&ouml;z&uuml; edilen iş paylaşımı ve mali yasaların bu dinin değersel nizamının genel yapısı ile bağlantısıdır. Eğer kadın ve erkeğin mal varlığı ve servete ulaşmakta eşitsizlik meselesini kapitalist toplumların, yani değersel nizamlarında servet biriktirme gibi bireyselci değerlere ve kişisel &ccedil;ıkarların azami d&uuml;zeye ulaştırılmasına vurgu yapan toplumların k&uuml;lt&uuml;rel yapısında değerlendirecek olursak, o zaman belki de kadınların adalet ve eşitlik talep etmelerini haklı bir durum şeklinde değerlendirebiliriz. Zira bir yandan bu değerler kadınların d&uuml;ş&uuml;nce ve ruhuna derinlemesine n&uuml;fuz etmiş ve &ouml;b&uuml;r yandan erkeklerin artan servetine ve kendilerinin nisb&icirc; mahrumiyetine şahit olmuş, &uuml;stelik bu eşitsizlik durumu i&ccedil;in hi&ccedil;bir haklı ve ikna edici gerek&ccedil;e de bulamamıştır.</p>\n\n<p>\n	Fakat acaba İslam&rsquo;ın değersel nizamını varsaydığımız takdirde de aynı sonuca ulaşır mıyız? Ger&ccedil;ek şu ki, İslam&rsquo;ın para ve servete bakışının, sermaye &ccedil;evrelerinin bu konuya bakışı ile k&ouml;kl&uuml; farklılıkları s&ouml;z konusudur ve İslam&rsquo;ın kendine &ouml;zg&uuml; bakışından hareketle, s&ouml;z&uuml; edilen algılama sorgulanabilir.</p>\n\n<p>\n	İslam&rsquo;da servetin &ouml;z itibarı ile hi&ccedil;bir değeri yoktur ve sadece iki durumda ikinci dereceden değer kazanır: D&uuml;nyev&icirc; yaşamın ger&ccedil;ek gereksinimlerini karşılama yolunda kullanıldığı ve uhrev&icirc; ama&ccedil;lara ulaşmak i&ccedil;in hayırsever işler yolunda harcandığı durumlarda...</p>\n\n<p>\n	İşte bu y&uuml;zden dinin yazılı &ouml;ğretilerinde ve yine Hz. Peygamber (s.a.a) ve Ehlibeyt İmamlarının (a.s) hayat tarzlarında ve uygulamalarında, mal edinme yolunda &ccedil;aba harcamaya y&ouml;nelik herhangi bir muhalefet s&ouml;z konusu olmadığı gibi, mal ve servetin doğru bi&ccedil;imde kullanılması i&ccedil;in -ister eş ve &ccedil;ocuklara infak, zek&acirc;t, humus, hac ve cihat gibi mal&icirc; vecibeler, ister sadaka, hayrat ve vakfetme gibi m&uuml;stehap ameller kalıbında olsun- bir&ccedil;ok yol da g&ouml;sterilmiştir.</p>\n\n<p>\n	İslam dini bu yolları teşvik etmek veya elzem haline getirmek ve altın ve g&uuml;m&uuml;ş&uuml;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> biriktirmeyi tenkit etmek sureti ile pratikte insanların elinde b&uuml;y&uuml;k servetlerin birikme zeminini yok etmeye &ccedil;alışmıştır. İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Servet, beş &ouml;zellik olmaksızın birikmez: Aşırı cimrilik, uzun vadeli arzular, galip gelen hırs, akranlarla ilişkiyi kesmek ve d&uuml;nyayı ahirete tercih etmek.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Buna g&ouml;re ve bundan &ouml;nce g&uuml;ndeme gelen algılamanın aksine şu iddiayı g&uuml;ndeme getirebiliriz: İslam kadınlar i&ccedil;in annelik ve eşlik g&ouml;revini tercih etmek ve bazı mali yasalarına dayanmak sureti ile erkeklere kadınlara nazaran ger&ccedil;ek anlamda daha fazla servet biriktirme imk&acirc;nı sağlamış, ama ahirete d&ouml;n&uuml;k yaklaşımından hareketle de, başta erkekler olmak &uuml;zere mal ve servetin nasıl harcanacağına y&ouml;nelik bir&ccedil;ok yol belirlemiş ve insanları mallarını bu yollarda harcamaya y&ouml;nlendirmiş, &uuml;stelik bir&ccedil;ok mali g&ouml;revi de erkeklerin sorumluluğuna vermiş ve kadınları bu sorumluluklardan muaf tutmuştur.</p>\n\n<p>\n	Bazı İslam&icirc; rivayetlerde kadın ve erkeğin mirastan aldıkları payın farklılığına a&ccedil;ıklık getirilirken, İslam&rsquo;ın mehir, nafaka ve akranların kasıtlı olmayan adam &ouml;ld&uuml;rme durumlarında diyet &ouml;deme gibi mali g&ouml;revleri erkeğin sorumluluğuna verdiği ve cihadın da erkeklere &ouml;zg&uuml; bir g&ouml;rev olduğu, oysa kadınları bu t&uuml;r g&ouml;rev ve y&uuml;k&uuml;ml&uuml;l&uuml;klerden muaf tuttuğu beyan edilir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Bu doğrultuda merhum Allame Tabataba&icirc;, İslam&rsquo;da kadın ve erkeğin miras hakkı ile ilgili bir analiz sunmuştur. Buna g&ouml;re mirasın &uuml;&ccedil;te biri kadınlara ve &uuml;&ccedil;te ikisi erkeklere verilse de; ger&ccedil;ekte kadınlar kendilerine verilen &uuml;&ccedil;te birlik miras payının yanı sıra, geriye kalan &uuml;&ccedil;te ikilik miras payında da m&uuml;lkiyet ve kullanma a&ccedil;ısından erkeklere ortaktır.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Bu y&uuml;zden İslam&rsquo;ın değersel ve hukuk&icirc; nizamı uygulandığı takdirde mal ve servet &uuml;zerinde m&uuml;lkiyet alanında cinsiyete dayalı eşitsizlik diye bir sorun ciddi bir şekilde s&ouml;z konusu olamaz.</p>\n\n<p>\n	&Ouml;te yandan bazıları, İslam&rsquo;ın bakışını bu kez değersel a&ccedil;ıdan ve kadınların hayır işlerine katılma zeminini daha az oluşturduğu gerek&ccedil;esi ile eleştirebilirler. Ancak bu eleştiriyi reddetmek i&ccedil;in kadın ve erkeğin manevi değerlerde eşitliğini a&ccedil;ık&ccedil;a vurgulayan bir&ccedil;ok ayet ve rivayete istinat etmek m&uuml;mk&uuml;nd&uuml;r. Buna g&ouml;re haklar alanında cinsiyet ayrımına dayalı g&ouml;revlerin fazilet kazanma a&ccedil;ısından erkekler i&ccedil;in imtiyazla sonu&ccedil;landığı yerlerde, İslam dini eşitliği temin etmek maksadıyla s&ouml;z konusu imtiyazı, kadınlar i&ccedil;in belirlediği manevi bir m&uuml;k&acirc;fatla telafi etmiştir.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> Dolayısıyla meselenin ilk y&ouml;n&uuml;n&uuml; ş&ouml;yle &ouml;zetleyebiliriz: İslam&rsquo;ın değersel nizamı asla mal ve servet m&uuml;lkiyeti alanında cinsiyet eşitsizliğinin artması i&ccedil;in uygun bir zemin oluşturmamaktadır.</p>\n\n<p>\n	Ancak değersel nizamla ilgili tartışma bir yana, meselenin gafil olunmaması gereken bir başka y&ouml;n&uuml; şudur: İslam fıkhının kadınları eğitim ve para kazanmak i&ccedil;in eşit fırsattan mahrum bıraktığına dair ileri s&uuml;r&uuml;len su&ccedil;lama pek de savunulur gibi g&ouml;r&uuml;nm&uuml;yor. Zira kadınların &ccedil;alışması yolundaki engelleri tartıştığımız b&ouml;l&uuml;mde anlatılanlara g&ouml;re, fıkh&icirc; a&ccedil;ıdan kadınların mal ve servet edinme yolunda hi&ccedil;bir kısıtlama yoktur ve tarih&icirc; s&uuml;re&ccedil;te bazı engeller ortaya &ccedil;ıkmışsa, bunları daha &ccedil;ok k&uuml;lt&uuml;rel etkenlerle ilgili olarak algılamalı ve İslam fıkhını su&ccedil;lamamalıyız.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> Dolayısıyla eğer kadınların &ccedil;alışma, yatırım vb. &ccedil;er&ccedil;evelerinde iktisadi faaliyetlerine ve sonu&ccedil;ta servetlerinin artması i&ccedil;in uygun şartlar oluşturulursa, İslam fıkhı bu duruma karşı &ccedil;ıkmayacaktır.</p>\n\n<p>\n	<strong>5-4. Kadının Aile Gelirinden Payı</strong></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; başlık, kadınların evde yaptığı &uuml;cretsiz işlerin kocalarının mal varlığında belirleyici rol ifa ettiği ve bu y&uuml;zden kadının, kocasının mal varlığında y&ouml;nelik eşit hakka salip olması gerektiği iddiasını irdelemekle ilgilidir.</p>\n\n<p>\n	Bu konuda da g&ouml;r&uuml;nen o ki, kadınların ev işlerinin kocalarının geliri &uuml;zerindeki etkisi ink&acirc;r edilemez. Ama bu tesirin derecesini belirlemek i&ccedil;in hi&ccedil;bir genel kriter de yoktur.</p>\n\n<p>\n	&Ccedil;eşitli aileler, ev işlerine değer bi&ccedil;me &uuml;zerinde a&ccedil;ık tesiri olan gelişmiş ev eşyalarından yararlanma a&ccedil;ısından aynı seviyede yer almaz. &Uuml;stelik bu s&uuml;re&ccedil;te ailenin &ccedil;ocuk sahibi olup olmadığı, varsa &ccedil;ocukların sayısı ve yine varsa evdeki yaşlıların ve hastaların bakımı gibi fakt&ouml;rler de etkilidir. &Ouml;te yandan ailelerde iş paylaşımı modellerinin farklı olması da bu muğlaklığı arttırır. Bir başka ifade ile, kentlerde yaşayan bir&ccedil;ok kadın i&ccedil;in ev işleri, evde verilen hizmetlerle sınırlı olduğu halde, kırsal b&ouml;lgelerde yaşayan k&ouml;yl&uuml; kadınların ev işleri tarım, bağcılık, el sanatları ve s&uuml;t &uuml;r&uuml;nlerini &uuml;retmek gibi bir&ccedil;ok &uuml;retken işleri de kapsamı i&ccedil;ine alır.</p>\n\n<p>\n	Bu anlatılanlardan hareketle karı kocanın ailenin gelirlerinde eşit hakka sahip olma talebini, &ouml;zellikle &ccedil;iftlerin her birinin elde edilen mal varlığı &uuml;zerindeki etki derecesinin a&ccedil;ık&ccedil;a ortada olduğu durumlarda, ger&ccedil;ek&ccedil;i niteleyemeyiz. &Ouml;rneğin, bir&ccedil;ok durumda kadının ev işleri nicelik bakımından eşinin &uuml;cret karşılığı yaptığı işlere eşit değildir ve bu y&uuml;zden kadınlar evin dışındaki faaliyetlerle uğraşma fırsatı kazanır, bazen bu durumun tam tersi de s&ouml;z konusu olabilir ve kadının ailenin mal varlığındaki payı daha fazla olur.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda bu talebin temeli, yani bu t&uuml;r eğilimlerle aile d&uuml;zeyinde cinsiyete dayalı adaleti ger&ccedil;ekleştirebileceğimizi d&uuml;ş&uuml;nmek, esas itibarı ile saflık gibi g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	İslam&rsquo;ın bu meseleye y&ouml;nelik eğilimi diğer konularda olduğu gibi hukuk&icirc;-ahlak&icirc; bir eğilimdir.</p>\n\n<p>\n	Hukuk&icirc; a&ccedil;ıdan İslam kadının nafakasını, yani ge&ccedil;imi i&ccedil;in gerekli olan gereksinimleri karşılamayı koca i&ccedil;in farz kılmış ve bunun dışında bir&ccedil;ok mali meselenin bedelinden erkekleri sorumlu tutmuş ve kadınları t&uuml;m bunlardan muaf saymıştır. Kuşkusuz erkek i&ccedil;in &ouml;zel mali ve iktisadi bir mevki g&ouml;z &ouml;n&uuml;nde bulundurulan g&ouml;rev ve sorumlulukların ayrımına y&ouml;nelik din&icirc; model, kesinlikle eşlerin aile gelirlerine eşit d&uuml;zeyde ortak olmaları ile bağdaşmaz ve ka&ccedil;ınılmaz olarak ailenin mali işlerinde erkeği eksen olarak benimsemek zorundadır.</p>\n\n<p>\n	Ancak ahlak&icirc; a&ccedil;ıdan İslam dininde, karı kocanın mali ilişkilerini hukukun değişmez ve esnek olmayan &ccedil;er&ccedil;evelerinden kurtarmanın yanı sıra pratikte kadını erkeğin gelirlerine ortak eden bazı tedbirler de d&uuml;ş&uuml;n&uuml;lm&uuml;şt&uuml;r. &Ouml;rneğin bir&ccedil;ok hadiste kocaların varlıklı g&uuml;nlerinde ailesine daha fazla infakta bulunmasına vurgu yapıldığını g&ouml;rmekteyiz.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a> Benzer bir tavsiye, iddet d&ouml;nemini tamamlamak &uuml;zere kocasının evinde ikamet etmek zorunda kalan boşanmış kadınlar konusunda yapılmıştır.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> Yine kocaların boşanmanın mut&rsquo;asını &ouml;deme konusunda teşvik edilmesi ve bazı durumlarda elzem haline getirilmesi de bir başka &ouml;nemli tedbirdir. Mut&rsquo;a, ge&ccedil;ici kazan&ccedil; demektir ve boşanma mut&rsquo;asından maksat, kocanın mali g&uuml;c&uuml;ne g&ouml;re boşandığı eşine verebileceği bir miktar para veya paraya benzer nakittir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in mut&rsquo;ayı kadının kocasına y&ouml;nelik hakkı olarak saydığı<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> ve bu konunun bir&ccedil;ok rivayette de vurgulandığı belirtilmelidir. &Ouml;rneğin bir rivayete g&ouml;re, İmam Hasan (a.s) eşlerinden birini boşandığı sırada yirmi bin dirhem veya yirmi bin dinar (ki o d&ouml;nemde b&uuml;y&uuml;k paraydı) boşanma mut&rsquo;ası olarak boşandığı eşine verdi. Kadın şaşkınlık i&ccedil;inde İmam&rsquo;a (a.s) ve paraya bakınca hazret ise ş&ouml;yle buyurdu: Bu, ayrılmak &uuml;zere olduğun bir dosttan na&ccedil;izane bir metadır.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	O zaman şunu s&ouml;yleyebiliriz: İslam, evlilik yaşamında resmi ortaklık modelini benimsememekle birlikte, karı koca arasında bir nevi ger&ccedil;ek&ccedil;i ve dostane ortaklık zeminini hazırlamış ve b&ouml;ylece eşitlik&ccedil;i modele nazaran daha sakin, gerilimden uzak, samimi ve mutlu edici bir aile ortamı yaratabilecek bir model sunmuştur.</p>\n\n<p>\n	Şehit &Uuml;stad Murtaza Mutahhar&icirc;, ailevi yaşamın mahiyeti ile ilgili bir yorumunda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Avrupalılara g&ouml;re ailevi yaşamın mahiyeti, her iki cinsin birbirine ait olacak şekilde insan&icirc; sermayelerin bir araya geldiği bir şirket gibidir; yani iki y&ouml;nl&uuml; bir m&uuml;lkiyettir: Kadın erkeğe aittir ve erkek de kadına; sermayenin şekli dışında başka şirketlerden farkı yoktur ve bu şirket diğer her şirket gibi adalete dayalı olmalıdır. Ama bize g&ouml;re ailevi yaşamın temeli ve mahiyeti şirket kurmak veya m&uuml;lkiyet değil, vahdettir. İşte yaratılış kanununun kadın ve erkeğin doğasına yerleştirdiği doğal yaşam planı budur, iki kişinin birbirine benzeyen sermayelerini ortaya koyup ortak olmaları değil... Yaratılış bu meseleyi ş&ouml;yle tasarlamıştır ki, iki farklı şekilde ve bi&ccedil;imde iki mahl&ucirc;k, m&uuml;spet ve menfi kutuplar olarak birbirini cezbedebilmekte ve bir şirket değil; vahdet oluşturmaktadır. Bunun temelini adaletin &ouml;tesinde bir şey oluşturur ki o da, duygusal vahdet ve birbirine karşı fedak&acirc;rlıktır... Nitekim ebeveynlerin ve &ccedil;ocukların yaşamının temeli de m&uuml;lkiyet ve sahip olma değil, vahdet, kaderlerin birleşmesi, mutluluk ve saadettir.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	Buna karşın bazı ahlak&icirc; faziletlerden yoksun erkekler eşlerinin fedak&acirc;rlıklarını k&ouml;t&uuml;ye kullanarak onları ger&ccedil;ekten s&ouml;m&uuml;rmekte, hatta bazen kadın kocasına ve &ccedil;ocuklarına yıllarca minnetsiz hizmet ettiği halde hi&ccedil;bir mali destek vermeksizin onları boşamaktadırlar.</p>\n\n<p>\n	Bu t&uuml;r muhtemel sorunları &ccedil;&ouml;z&uuml;mlemek i&ccedil;in en uygun din&icirc; y&ouml;ntem, bundan &ouml;nce &ouml;zellikle &uuml;&ccedil;&uuml;nc&uuml; başlıkta anlattığımız nik&acirc;h sırasında şart koşma y&ouml;ntemidir. Şimdiki tartışmamızda da kadın i&ccedil;in nik&acirc;h sırasında, gelecekte evlilikte uyumsuzluk ve boşanma durumu ile karşılaştığı vakit, evdeki hizmetlerine karşılık &uuml;cret talep etme hakkı şartı koşulabilir.</p>\n\n<p>\n	<strong>5-5. Kadınların Yoksulluğu</strong></p>\n\n<p>\n	Bu başlığın altında İslam dini a&ccedil;ısından kadınların yoksulluk meselesini irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n başında da belirtildiği &uuml;zere, ailelerin artan dağılma s&uuml;reci, &ccedil;ağımızda kadınların arasında yoksulluğun yaygınlaşmasında en &ouml;nemli etkendir. Feministler bu s&uuml;reci ka&ccedil;ınılmaz bir ger&ccedil;ek varsayıyor ve dolayısıyla kadınların yoksulluk sorununu &ccedil;&ouml;zmek &uuml;zere sundukları &ouml;nerilerde, ailenin temellerinin pekiştirilmesinden s&ouml;z etmiyor; sadece h&uuml;k&uuml;metin desteği, kadınlar i&ccedil;in uygun iş fırsatları ve ev işlerinin bedelinin hesaplanması vb. gibi y&ouml;ntemlere vurgu yapıyor. Oysa bu y&ouml;ntemler ailelerin dağılma s&uuml;recine hizmet etmekten başka bir işe yaramıyor.</p>\n\n<p>\n	Bu eğilimin aksine İslam dini aile eksenli bir eğilim sergiliyor ki bu da; kendine &ouml;zg&uuml; bileşenleri ile aile temelinin g&uuml;&ccedil;lendirilmesi ile sonu&ccedil;lanıyor. Bu bileşenlerin en &ouml;nemlileri ise ş&ouml;yle:</p>\n\n<p>\n	Evliliğe ve aile kurmaya teşvik, boşanmanın tenkit edilmesi ve evlilik s&uuml;recindeki anlaşmazlıkların barış&ccedil;ıl bir şekilde bertaraf edilmesi, yeniden evliliğin teşvik edilmesi ve bek&acirc;r yaşamanın tenkit edilmesi, evlilik dışı cinsel ilişkilerin yasaklanması ve bu yoldan gayri meşru &ccedil;ocukların doğmasının engellenmesi.</p>\n\n<p>\n	&Ouml;te yandan, aile kurumu gereken istikrara sahip olduğu durumlarda, nafakanın bedeli veya erkeğin, eşinin mali giderlerini karşılama sorumluluğu noktasından hareketle kadın şu iki durumdan biri ile karşı karşıyadır:</p>\n\n<p>\n	1- Koca; mali durumu uygun olduğu takdirde, eşinin nafakasını &ouml;rfe uygun olarak &ouml;demelidir. Bu g&ouml;revin &ouml;nemi o kadar fazladır ki, koca yerine getirmekten ka&ccedil;ındığı takdirde, İslam dini yargı m&uuml;dahalesini ve kocayı nafakayı &ouml;demeye veya eşini boşamaya zorlamayı emretmiştir.</p>\n\n<p>\n	Muteber rivayetlere g&ouml;re, eğer koca eşinin beslenme ve giyim ihtiyacını karşılamazsa, imamın g&ouml;revi bu karı kocayı birbirinden boşamaktır.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	Dolayısıyla eğer kocanın mali durumu uygun ise ve eşinin nafakasını karşılama g&ouml;revini yerine getiriyorsa, kadın i&ccedil;in yoksulluk sorunu ortaya &ccedil;ıkmaz.</p>\n\n<p>\n	2- Eğer kocanın mali durumu uygun değilse ve eşinin mali ihtiya&ccedil;larını karşılayacak başka kaynak da yoksa doğal olarak bu yoksulluk kadını da etkileyecektir. Zira s&ouml;z&uuml; edilen rivayetin bu varsayımı da kapsadığını belirten ve bu y&uuml;zden bu varsayımda da kadın i&ccedil;in evlilik anlaşmasını feshetme veya yargıdan boşanma talebinde bulunma hakkı tanıyan bir&ccedil;ok fakihin aksine<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a> diğer bazı delillere<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> ve bir&ccedil;ok fakihin fetvasına g&ouml;re<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> kadın b&ouml;yle bir hakka sahip değildir. Nafaka hakkı kocasının yoksulluğu ile yok olmaz ve koca mali durumu iyileşince nafakayı &ouml;demesi gerekir. Bu durumda da yoksulluk doğrudan kocayı etkiler ve kadının yoksulluğu buna t&acirc;bidir. Yani ger&ccedil;ekte yoksul bir kadınla değil, yoksul bir aile durumu ile karşı karşıyayız demektir.</p>\n\n<p>\n	Demek ki bu din&icirc; modelin uygulanması, boşanmış veya ailesine bakmak zorunda kalan kadınların sayısının azalması ile sonu&ccedil;lanır ve b&ouml;ylece yoksulluğun cinsiyete tabi olması veya kadınlara &ouml;zg&uuml; olması durumu da ortadan kalkmış olur, ama yoksulluk sorunu cinsiyetten bağımsız olarak genel bir sorun şeklinde ortada kalır. İslam dini bu sorunu &ccedil;&ouml;zmek i&ccedil;in servetin zek&acirc;t, humus, sadaka, vakfetme... yolu ile dağıtılması gibi kendine &ouml;zg&uuml; &ccedil;&ouml;z&uuml;m yolları sunmuştur.</p>\n\n<p>\n	Şunu da hatırlatmakta yarar var: İslam dininin boşanma durumlarında bazı farz veya m&uuml;stehap tedbir ve tavsiyeleri de kadınların yoksullaşmasını &ouml;nleme bağlamında etkilidir ki bu tedbir ve tavsiyelere mehirin &ouml;denmesinin farz olması, nik&acirc;h sırasında koşulan şartlara g&ouml;re kadına bazı malların tahsis edilmesi ve boşanma mut&rsquo;asının m&uuml;stehap sayılması gibi durumları &ouml;rnek verebiliriz.</p>\n\n<p>\n	Bu başlıkta ayrıca &ccedil;ocukların nafakası meselesine de değinmek gerekir. Bu konuda esas itibarı ile kadın; &ccedil;ocukların sorumluluğunu &uuml;stlendiği durumlarda bile onların nafakasından sorumlu değildir ve &ccedil;ocukların nafakası en başta kendi mallarından &ouml;denir ve malın yokluğunda &ccedil;ocukların nafakası baba veya dedelerinin boynunadır ve bu iki durumdan hi&ccedil;biri m&uuml;mk&uuml;n olmadığı durumlarda, anne &ccedil;ocukların nafakasından sorumludur.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Kuşkusuz bu durumun, ailelerine bakmakla y&uuml;k&uuml;ml&uuml; olan kadınların yoksulluk sorununun azalmasında b&uuml;y&uuml;k tesiri vardır. Oysa kadının &ccedil;ocuklarının sorumluluğunu &uuml;stlendiği Batılı modellerde boşanmış kadınlara daha fazla hak tanınmasına karşın, bir&ccedil;ok sorunla karşı karşıya oldukları bilinmektedir; zira en iyi şartlarda, yani eski kocanın &ccedil;ocuklarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;klerine bağlı olduğu durumlarda, anne, &ccedil;ocukların mali giderlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; bizzat karşılamak zorundadır.</p>\n\n<p>\n	Araştırmalar, Amerika&rsquo;da boşanmış kadınlar ve &ccedil;ocuklarının yaşam standartlarının %73 gerilemesinden acı &ccedil;ektiğini, oysa eski kocalarının boşanmadan sonraki birinci yılda yaşam standartlarında %42 y&uuml;kselme ile karşılaştıklarını g&ouml;steriyor. Ayrıca yapılan tahminlere g&ouml;re boşanmış kadınların %25 kadarı boşanmayı takip eden ilk beş yılda, bir s&uuml;reliğine de olsa yoksulluk i&ccedil;inde yaşamak zorunda kalıyor.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	<strong>5-6. Kadınlar ve Servet Artışı Durumu</strong></p>\n\n<p>\n	Bu makaleyi şunu hatırlatarak noktalamak istiyoruz: İslam dini kadınların yoksulluğunu azaltma doğrultusunda aldığı tedbirlerin yanında, servetlerini arttırma zeminini de oluşturmuştur. Zira kadınlar &ccedil;alışarak gelir elde edebilme durumu dışında mehir, miras, hediyeler vs. yollardan mal edinebilir ve bir&ccedil;ok durumda din&icirc; ve yasal a&ccedil;ıdan kocasına, &ccedil;ocuklarına ve yakınlarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;kten muaf olduklarından, elde ettikleri malı iktisadi faaliyetlerde k&acirc;r getirecek şekilde kullanabilir.</p>\n\n<p>\n	Kuşkusuz doğru bir planlama yapıldığı takdirde, kadınların sermayelerinden &uuml;lkelerin &ouml;nemli bir servet kaynağı olarak ve ekonomik gelişme ve kalkınma yolunda yararlanılabilir. Sade bir hesaplama ile İran gibi bir &uuml;lkede kadınların &ccedil;ok azmış gibi g&ouml;z&uuml;ken mal varlıkları bir arada d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde, binlerce milyarlık servetler ortaya &ccedil;ıkar ki zaten bu servetin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; hali hazırda da bankacılık sisteminde ve borsalarda &ccedil;alışmaktadır.</p>\n\n<p>\n	Buna karşı, erkekler mal varlıklarının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; eş ve &ccedil;ocuklarının nafakası ve &uuml;stlendikleri diğer mali y&uuml;k&uuml;ml&uuml;l&uuml;kler yolunda harcamak zorundadır ve bu durum, erkeklerin mali sermayesini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de azaltır. B&ouml;ylece M&uuml;sl&uuml;man kadın, ailenin nafakasından sorumlu olarak kocasını benimsemenin yanında kendi mali sermayesini akılcı bir şekilde değerlendirerek bağımsızlık gibi olumlu bir duyguya da kavuşabilir.</p>\n\n<p>\n	Buna karşın bundan &ouml;nce beyan edilen İslam&rsquo;ın mal ve servete y&ouml;nelik değerlere dayalı yaklaşımı, erkekler gibi kadınlar i&ccedil;in de ge&ccedil;erlidir. Bu y&uuml;zden zengin M&uuml;sl&uuml;man kadın modeli olan, yani t&uuml;m servetini İslam&rsquo;ın korunması ve g&uuml;&ccedil;lenmesi yolunda sarf eden Hz. Peygamber&rsquo;in (s.a.a) muhterem eşi Hz. Hatice (a.s), İslam k&uuml;lt&uuml;r&uuml;nde se&ccedil;kin bir konuma sahiptir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meclis&icirc;, Biharu&rsquo;l-Envar, c.16, s.9 ve Taberan&icirc;, Mu&rsquo;cemu&rsquo;l-Kebir, c.25, s.13.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.24, s.264.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 64. bab, s.174.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 19. bab, s.93-95.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.15, &ldquo;İded&rdquo; babları, 34. bab, s.461.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.13, &ldquo;İcare&rdquo; kitabı, 31. bab, s.280.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, el-K&acirc;f&icirc;, c.5, s.496.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 5 ve 15.bablar, s.62-65 ve 84-85.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, &ldquo;Mukaddimatu&rsquo;n-Nik&acirc;h&rdquo; babları, 6 ve 9. bablar, s.14 ve 24.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sefir&icirc;, Camia Şinasi-i İştiğal-i Zenan, s.45 ve yine bk. Lott, Women&rsquo;s Lives, P.242.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur&icirc;, M&uuml;stedreku&rsquo;l-Vesail, c.12, s.327.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Oakley, Woman&rsquo;s Work: The Housewife, Past and Present, P.200-215.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.157-158.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid. P.222.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thoughet, P.26.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burr, Gender and Social Psychology, P.82.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Harvey and MacDonald, Doing Socialogy, P.197.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bilton, et al., Introductory Sociology, P.307.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, &ldquo;Marriage, Family Life and Women&rsquo;s Employment&rdquo;, Marriage and Family in Transition, P.156.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Berk, Child Development, P.585.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, Ibid, P.150.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m, Manev&icirc; S&uuml;luk - Salih Amel konusu.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 34 ve Talak 6 ve 7.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kar, Zenan Der Bazar-i Kar-i İran, s.163.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.17, İhyau&rsquo;l-Emvat babları, 12. bab, s.340-342.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Akit Zımnında Şart Koşma&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n sonucu ve &ldquo;Nef-i Zırar = Zarar vermeme&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; ek.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Giddens, Camia Şinasi, s.202.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; R&uuml;stem&icirc;, Cinsiyet, İştiğal ve İslamgera&icirc;, s.95-96.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Teminist Thought, P.208.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.190-191.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Abbott ve Wallace, Camia Şinasi-i Zenan, s.106 ve 190-192.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.106-107.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.202-205.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nafakanın felsefesi ve onunla ilgili eleştirilerin reddi hakkında bk. Mutahhar&icirc;, Nizam-i Hukuk-i Zen Der İslam, s.258-274.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konularla hakkında bk. İkinci b&ouml;l&uuml;m, &ldquo;Aileyi Destekleme ve G&ouml;zetleme Fonksiyonları&rdquo; ve &ldquo;İslam ve Fenimizm a&ccedil;ısından Aile Fonksiyonları&rdquo;, Hava ve &Uuml;niversite, sayı:35, s.18-25.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.195.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nicholson, &ldquo;Feminism and Marx&rdquo; The Second Wave, P.142.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P.55.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.53.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda, İslam&rsquo;ın -ister kadınlar hakkında ve ister erkekler hakkında- uhrev&icirc; m&uuml;k&acirc;fatları hatırlatarak vurguladığı ev işinin manevi değerini sunduk. &Ouml;rneğin, bk. Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nik&acirc;h bablarından 9 ve 89. bab, s.21, 24, 123; Biharu&rsquo;l-Envar, c.104, s.132.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ben&icirc; Haşim&icirc; Humeyn&icirc;, Tevzihu&rsquo;l-Mesail-i Merac&icirc;, c.2, s.407.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.422; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.303 ve Tabataba&icirc;, el-Mizan, c.2, s.240-241.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&uuml;lt&uuml;rel bir &ccedil;alışmayla, erkeklerin eşlerine mali &ouml;demeleri hediye gibi diğer adlar altında &ouml;denmesi i&ccedil;in zemin hazırlanması İslam&icirc; &ouml;ğretiler ve ideal yaşam gere&ccedil;leriyle daya uyumludur.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P:61-2.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ramazanoğlu, Feminism and the Contradictions of Oppression, P.186-7.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae, and Spander, (eds.), Routledge International Encyclopedia of Women, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, P.1380.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 2, P.675.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 4, P.2009.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Lott, Women&rsquo;s Lives, P.230.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Vol. 3, P.1657.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 32.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Kadınların mehirlerini g&ouml;n&uuml;l hoşluğu ile kendilerine verin. Eğer g&ouml;n&uuml;l rızası ile mehirlerinin bir miktarından ge&ccedil;erlerse, onu afiyetle yiyin.&rdquo; Nis&acirc;, 4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Eğer bir eşi bırakıp yerine başka bir eş almak isterseniz, (mehir olarak) onlardan birine y&uuml;klerle mal vermiş olsanız dahi, ondan bir şey almayın. Yoksa bunu (mehri), iftira ve apa&ccedil;ık g&uuml;naha başvurarak onlardan almak mı istiyorsunuz?! Nasıl bu mehri alıyorsunuz?! Oysa birbirinizle ilişkide bulunmuşsunuz ve eşleriniz de sizden sağlam bir ahit almışlardır!&rdquo; Nis&acirc;, 20-21.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Ibid, Vol. 3, P.1380.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 12.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 176.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni ş&ouml;yledir: &ldquo;Bu h&uuml;k&uuml;m, (kadının gayrimenkulden miras alamaması) nedeni şudur: &Ccedil;&uuml;nk&uuml; kadın başka bir erkekle evlenebilir ve kocası veya diğer bir kavimden olan kadının &ccedil;ocukları gelip miras&ccedil;ıların gayrimenkullerine engel olabilirler.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 6. bab, s.518.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed B&acirc;kır&rsquo;a (a.s) bu d&uuml;nyadan g&ouml;&ccedil;en ve ondan başka miras&ccedil;ısı olmayan kadın hakkında sordum. İmam (a.s) ş&ouml;yle buyurdu: Ondan başka bir miras&ccedil;ı yoksa, bu durumda mal onundur.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 3. bab, s.512.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Altın ve g&uuml;m&uuml;ş&uuml; biriktirip Allah yolunda harcamayanlar var ya, onları acı bir azapla m&uuml;jdele.&rdquo; Tevbe, 34.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Mal ancak şu beş &ouml;zellikle toplanır: Aşırı cimrilikle, uzun arzularla, b&uuml;y&uuml;k hırsla, sıla-i rahimi kesmekle ve d&uuml;nyayı ahirete tercih etmekle.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 31. bab, s.265.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu c&uuml;mleden muteber bir rivayette ş&ouml;yle ge&ccedil;mektedir: &ldquo;Kadın i&ccedil;in cihad, nafaka ve akıl sahibi kimsenin kan pahası yoktur. Bunlar erkek i&ccedil;indir. Bu nedenle kadın i&ccedil;in bir pay, erkek i&ccedil;in ise iki pay kılınmıştır.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ebeveyn-i ve&rsquo;l Evlat bablarından 2. bab, s.436.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabataba&icirc;, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, c.4, s.213.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; B&ouml;l&uuml;m, &ldquo;Salih Amel&rdquo; konusu.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burada değinilen k&uuml;lt&uuml;rel etkenler illaki negatif etkenler değillerdir ve İslam&rsquo;ın Kişisel ve toplumsal &ccedil;ıkarları temin etmek amacıyla kadının ailevi rolleri i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; değer ve &ouml;ncelikleri bu k&uuml;lt&uuml;rel etkenlerin bir b&ouml;l&uuml;m&uuml; olarak g&ouml;rebiliriz.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Nafakat bablar, 20. bab, s.248-241.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Talak, 7.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 236 ve 241.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Muhur babları, 49. bab, s.57 (dipnot).</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhar&icirc;, Yaddaştha-i Şehid Mutahhar&icirc;, c.5, s.33-34.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Bir kimse eşinin yiyecek ve giyeceklerini g&uuml;zel bir şekilde vermezse aralarına yarılık d&uuml;şer.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 1. bab, s.223, h.1; aynı şekle 2, 4, 6 ve 12 hadisler.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Amil&icirc;, Nihayetu&rsquo;l-Meram, c.1, s.205; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bunlardan biri şu ayettir: &ldquo;Eğer (size bor&ccedil;lu olan şahıs) sıkıntıda ise, genişliğe &ccedil;ıkıncaya kadar beklenmelidir.&rdquo; Bakara, 280. Ve yine şu hadis: &ldquo;Ali&rsquo;den (a.s): Bir kadın nafakasını vermiyor diye kocası aleyhine dava a&ccedil;tı. Kadının kocası fakirdi; bunun &uuml;zerine İmam kocasını hapse atmaktan sakınarak ş&ouml;yle buyurdu: &ldquo;Her zorluğun yanında bir kolaylık vardır.&rdquo; Vesailu&rsquo;ş-Şia, c.13, Hicr H&uuml;k&uuml;mleri, 7. bab, s.148.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bahran&icirc;, Hedaiku&rsquo;n-Nazire, c.24, s.80; Necef&icirc;, Cevahiru&rsquo;l-Kelam, c.30, s.105.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tahriru&rsquo;l-Vesile, c.2, s.322.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ward and Stone, Socialogy fort he 21st Century, P.298.</p>\n	</div>\n</div>','İslami Açıdan Ekonomik Alandaki Cinsiyet Farklılıkları','','publish','closed','open','','islami-acidan-ekonomik-alandaki-cinsiyet-farkliliklari-2','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3352',0,'post','',0),(3353,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	<strong>H&uuml;seyin Bustan</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>&Ouml;zet</strong></p>\n\n<p>\n	Bu makalede kadınların ekonomik yaşamının bazı boyutlarını ve İslam&rsquo;ın bu boyutların her birine bakış a&ccedil;ısını ele alacağız.</p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ve iş hayatına girmesine bakışı, kadınların &ccedil;alışması yolundaki engeller, iş ortamında cinsiyet ayrımcılığı, kadınların evde yaptıkları işler ve mal varlığı, bu makalenin ana başlıklarını oluşturuyor.</p>\n\n<p>\n	<strong>1. İslam&rsquo;a G&ouml;re Kadınların &Ccedil;alışması</strong></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ve tarih&icirc; kaynaklarla rivayetlere baktığımızda, gelir elde etme manasında kadınların &ccedil;alışması konusunda İslam&rsquo;da hi&ccedil;bir yasağın s&ouml;z konusu olmadığı, hatta bir ger&ccedil;ek olarak varsayıldığı anlaşılır.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim, b&uuml;y&uuml;k peygamber Hz. Şuayb&rsquo;ın (a.s) kızlarının &ccedil;obanlıkla uğraştıklarından s&ouml;z eder.<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> Rivayetlere g&ouml;re, M&uuml;sl&uuml;man kadınlar Hz. Peygamber (s.a.a) ve Ehlibeyt İmamları (a.s) d&ouml;neminde ticaret,<a href=\"#_ftn2\" name=\"_ftnref2\" title=\"\">[2]</a> el sanatları,<a href=\"#_ftn3\" name=\"_ftnref3\" title=\"\">[3]</a> iplik &uuml;retimi ve tekstil,<a href=\"#_ftn4\" name=\"_ftnref4\" title=\"\">[4]</a> berberlik,<a href=\"#_ftn5\" name=\"_ftnref5\" title=\"\">[5]</a> ev hizmetleri,<a href=\"#_ftn6\" name=\"_ftnref6\" title=\"\">[6]</a> emlak&ccedil;ılık,<a href=\"#_ftn7\" name=\"_ftnref7\" title=\"\">[7]</a> ıtır &uuml;retimi&hellip;<a href=\"#_ftn8\" name=\"_ftnref8\" title=\"\">[8]</a> gibi mesleklerde gelir sağlayan işler olarak faaliyet y&uuml;r&uuml;t&uuml;yordu ve fesat i&ccedil;erikli fuhuş ve g&uuml;nah ortamlarında<a href=\"#_ftn9\" name=\"_ftnref9\" title=\"\">[9]</a> şarkıcılık gibi mesleklerin dışında kadınların &ccedil;alışmasına y&ouml;nelik hi&ccedil;bir muhalefet s&ouml;z konusu olmamıştır. Din&icirc; metinlerde kadınların &ccedil;alışmasına y&ouml;nelik herhangi bir &ouml;zel tavsiye veya teşvik de yoktur.</p>\n\n<p>\n	İslam&rsquo;da kadınların &ccedil;alışması ile ilgili birinci derecede h&uuml;k&uuml;m; bu işin caiz olduğu şeklindedir. Bazı &ouml;zel kayıtları g&ouml;z &ouml;n&uuml;nde bulundurarak, bu durum i&ccedil;in kerahet veya ancak m&uuml;stehap olma gibi h&uuml;k&uuml;mleri ikinci dereceden h&uuml;k&uuml;mler şeklinde ispat etmek de m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Kadınların &ccedil;alışmasının kerahetini (olumsuzluğunu) izah ederken şu tarih&icirc; ger&ccedil;eği hatırlatabiliriz: İslam, Asr-ı Saadet&rsquo;te h&acirc;kim olan cinsiyete dayalı iş paylaşımı modeline karşı &ccedil;ıkmamıştır ve hatta dinin elzem veya &ouml;ncelikli h&uuml;k&uuml;mleri bu modelin pekişmesinde etkili rol ifa etmiştir.</p>\n\n<p>\n	İslam dini bir yandan kadının nafakasını erkekler i&ccedil;in farz kılmış ve kadınları aileye karşı iktisadi sorumluluklardan muaf tutmuş, &ouml;b&uuml;r yandan ise toplum genelinde iki cinsin karışmasını m&uuml;mk&uuml;n mertebe azaltmasına y&ouml;nelik &ccedil;abası ve kadınların annelik ve eşlik g&ouml;revlerine vurgu yapmasıyla cinsiyete dayalı iş paylaşımı konusunda uygun k&uuml;lt&uuml;rel bir zemin hazırlamıştır. Bu bağlamda, kadınlar genellikle ev işleri ile ilgili faaliyetlere y&ouml;nlendirilmiş, erkekler de evin dışında &ccedil;alışma sorumluluğunu &uuml;stlenmiştir.</p>\n\n<p>\n	İslam&rsquo;ın bu eğilimini izah etmek i&ccedil;in hatırlatılması gereken nokta şudur: İslam, kadınların &ccedil;alışmasını başlı başına değil, kadınların annelik ve eşlik g&ouml;revleri ve toplumun ahlak&icirc; sağlığı başta gelmek &uuml;zere daha &ouml;nemli maslahatlara zarar verdiği takdirde uygunsuz g&ouml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	Buna karşı, eğer kadının &ccedil;alışması bazı ideal din&icirc; başlıklara uygun olursa ve s&ouml;z&uuml; edilen olumsuzluklarla sonu&ccedil;lanmazsa, kadının &ccedil;alışmasının tercih edildiği sonucunu ikinci derecede elde etmek m&uuml;mk&uuml;nd&uuml;r. Kocasının gelirinin, yaşamlarının giderlerini karşılamaya yetmediği durumlarda eşine yardımcı olmak amacı ile kadının &ccedil;alışması ve bu s&uuml;re&ccedil;te aile i&ccedil;indeki sorumluluklarını yerine getirmeyi aksatmaması veya iş ortamında namahremlerle bir arada bulunmak zorunda kalmaması -ki bunun en somut &ouml;rneği ev ortamında veya yakınlığında namahremler olmaksızın &ccedil;alışmaktır- bu sonuca bir &ouml;rnektir.</p>\n\n<p>\n	Bu arada kadının kocasına d&uuml;nyev&icirc; ve uhrev&icirc; işlerde yardımcı olması, bazı rivayetlerde se&ccedil;kin kadının &ouml;zelliği şeklinde vurgulanmıştır.<a href=\"#_ftn10\" name=\"_ftnref10\" title=\"\">[10]</a> Yaşamın giderlerini karşılama yolunda &ccedil;alışmak sureti ile eşine yardım etmeyi de kapsayan bu rivayetler, s&ouml;z konusu varsayımda kadının &ccedil;alışmasının tercih edilmesine delalet eder.</p>\n\n<p>\n	Ancak burada dikkat &ccedil;eken bir nokta, İslam&rsquo;ın ideal modelinin &ccedil;eşitli tarih&icirc; devirlere ve sosyal yapılara g&ouml;re farklı şekiller almasıdır. Bu y&uuml;zden mevcut sosyal şartlar altında İslam&rsquo;ın modelini tanıtmak i&ccedil;in, Asr-ı Saadet modelinin temel unsurlarını, o g&uuml;n&uuml;n şartlarından kaynaklanan ve asl&icirc; ve sabit olmayan değerlerden ayırmalı ve asl&icirc; unsurlara dayanarak &ccedil;ağımıza ve şimdiki toplumumuza uygun bir model sunmalıyız.</p>\n\n<p>\n	Bundan &ouml;nce de vurgulandığı &uuml;zere, İslam dini kadınların &ccedil;alışmasına karşı değildir ve sadece toplumda iki cinsin karışmasının azaltılmasına ve kadınlar i&ccedil;in annelik ve eşlik g&ouml;revlerine vurgu yapar.</p>\n\n<p>\n	Dolayısıyla toplumsal alanda genel ve detaylı planlamalarda bu iki ilkeye uyarak, kadınların &ccedil;alışması ve işlerinin cinsiyete g&ouml;re paylaşımı bağlamında İslam&icirc; modeli hayata ge&ccedil;irme doğrultusunda hareket edebiliriz. Bu modelin şimdiki toplumumuzda alacağı şekil, Asr-ı Saadet toplumundan farklı olacaktır.</p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili bir başka &ouml;nemli nokta, &ccedil;alışma sebepleridir. Ge&ccedil;im gereksinimlerini karşılamak ve kişisel veya ailenin gelirini arttırmak, ister kadın ister erkek, insanların &ccedil;alışması i&ccedil;in her zaman en temel saikler olmuştur. Son yıllarda halkın refah beklentilerinin artmasıyla beraber, İran gibi &uuml;lkelerde h&acirc;kim olan uygunsuz iktisadi durum, kadınların iş piyasasına y&ouml;nelmelerinde en b&uuml;y&uuml;k tesiri olan etken olmuştur. Ama yapılan araştırmalar, kadınların &ccedil;alışma eğiliminde başka saiklerin de m&uuml;dahil olduğunu g&ouml;steriyor. Bireysel &ouml;zg&uuml;rl&uuml;k ve bağımsızlığa kavuşmak, geleceğini g&uuml;vence altına almak, sosyal team&uuml;llerini geliştirmek, &ccedil;alışma merakı ve kişisel talepleri karşılamak, bu saiklerin en &ouml;nemlileri sayılır.<a href=\"#_ftn11\" name=\"_ftnref11\" title=\"\">[11]</a></p>\n\n<p>\n	Bu saiklerin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;, toplumların iktisadi ve k&uuml;lt&uuml;rel hastalıkları ile bağlantılı olduğundan, İslam a&ccedil;ısından ideal durum ancak yoksulluk, sınıfsal eşitsizlik, boşanma ve kadınlara y&ouml;nelik şiddet gibi olgular, kadınların bu sorunların sonu&ccedil;larından kurtulmak i&ccedil;in &ccedil;alışma gibi ağır bir y&uuml;k&uuml; sırtlamak zorunda kalmayacağı şekilde, m&uuml;mk&uuml;n mertebe asgari d&uuml;zeye gerilediği vakit ger&ccedil;ekleşir.</p>\n\n<p>\n	Ancak mevcut şartlarda, kadınların s&ouml;z&uuml; edilen saiklerden hareketle &ccedil;alışması bir&ccedil;ok yerde din&icirc; değerlerle &ccedil;elişki arz etmez. Kadınların kendilerinin ve ailelerinin ge&ccedil;im gereksinimlerini karşılaması, izzet-i nefs kazanması, toplumun gereksinimlerini karşılaması, kendilerinin ve ailelerinin geleceğini g&uuml;vence altına alması genelde m&uuml;spet ve makbul saikler sayılır. Ama mal&icirc; saikler aşırı talep, aşırı refah ve l&uuml;ks hayranlığı şeklinde ortaya &ccedil;ıkacak olursa veya kadınların &ccedil;alışması, erkeklerle rekabet ve erkek cinsine tam olarak benzeme y&ouml;n&uuml; ile g&uuml;ndeme gelirse, o zaman İslam&rsquo;ın bu t&uuml;r saikleri onaylamasını beklememek gerekir. Bu doğrultuda, kadının kocasının ticaret işine ihtirasla ortaklık etmesi, ahir zaman işaretlerinden biri olarak İslam&icirc; rivayetlerde tenkit edilmiştir.<a href=\"#_ftn12\" name=\"_ftnref12\" title=\"\">[12]</a></p>\n\n<p>\n	<strong>2. Kadınların &Ccedil;alışması Yolundaki Engeller</strong></p>\n\n<p>\n	Bir dizi engeller ve zorlukların varlığı her zaman kadınların iş piyasasında &ccedil;alışmasını etkilemiştir, &uuml;stelik bu engel ve zorlukların her biri &ccedil;evre, sosyal, iktisadi ve k&uuml;lt&uuml;rel olmak &uuml;zere iki veya birka&ccedil; etkenin karşılıklı etkileşiminden kaynaklanır.</p>\n\n<p>\n	Burada bu alandaki bazı esaslı sorunları irdeleyeceğiz. Bunlar, ailevi ve meslek&icirc; g&ouml;revlerin &ccedil;elişmesi ve iş ortamında iki cinsin bir mek&acirc;nda bulunmasından doğan sonu&ccedil;ların şer&rsquo;i ve yasal engelleridir.</p>\n\n<p>\n	<strong>2-1. &Ccedil;alışma İle Ailevi G&ouml;revlerin &Ccedil;elişmesi</strong></p>\n\n<p>\n	Kadınların iş piyasasında &ccedil;alışması yolundaki en &ouml;nemli engel, bu işin kadının annelik g&ouml;revi, ev işleri ve yaşlılara bakma sorumlulukları ile &ccedil;elişmesidir.</p>\n\n<p>\n	&Ccedil;ocukların bakımı ve ev işlerini kadınlara, evin ge&ccedil;imini karşılamayı ise erkeklere devreden cinsiyete dayalı geniş kapsamlı iş paylaşımı modeline bakıldığında erkeklerin, g&ouml;revlerinin &ccedil;elişmesi gibi benzer bir sıkıntı ile karşı karşıya olmadığı anlaşılır ve bu sorun sadece kadınlar i&ccedil;in ge&ccedil;erlidir. G&uuml;n&uuml;m&uuml;zde kreşlerin ve huzur evleri sayısının bunca artışı, ev işlerini yapmanın yeni ve modern cihazlarla &ccedil;ok kolaylaşmasına karşın bir&ccedil;ok kadın h&acirc;l&acirc; meslek&icirc; y&uuml;k&uuml;ml&uuml;l&uuml;kleri ile ev işlerine karşı sorumlulukları arasındaki s&uuml;rt&uuml;şmeden acı &ccedil;ekmektedir ve ailenin iktisadi refah d&uuml;zeyi d&uuml;şt&uuml;k&ccedil;e bu sorun daha da b&uuml;y&uuml;mektedir.</p>\n\n<p>\n	Bu y&uuml;zden bir yandan kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml; ve cinsiyet eşitliğini kadınların &ccedil;alışmasına endeksleyen ve &ouml;te yandan &ccedil;alışmanın tek başına kadınların sorunlarına &ccedil;are olmadığını anlayan bir&ccedil;ok feminist, bu kez aile i&ccedil;inde geleneksel annelik modellerini ve cinsiyete g&ouml;re iş paylaşımını sorgulamaya başlamıştır.</p>\n\n<p>\n	Feminist sosyolog Ann Oakley tecr&uuml;beye dayalı delillere istinat ederek anne ve bebeğin birbirine karşılıklı muhta&ccedil; olduğunu ifade eden genel kanı ve sosyal bilimlerde g&uuml;ndeme gelen tezleri &ccedil;&uuml;r&uuml;tmeye &ccedil;alışmıştır. Oakley sonunda analığın sosyal bir mitoloji olduğu sonucuna varıyor.<a href=\"#_ftn13\" name=\"_ftnref13\" title=\"\">[13]</a> Oakley ayrıca cinsiyete g&ouml;re iş paylaşımını da davranış bilimi uzmanları, antropolojisiler ve sosyologlar tarafından yaygınlaştırılan bir mitoloji olduğunu savunuyor<a href=\"#_ftn14\" name=\"_ftnref14\" title=\"\">[14]</a> ve bu y&uuml;zden, kadınların &ouml;zellikle ev işleri gibi cinsiyete dayalı g&ouml;revlerinden kurtulmaları i&ccedil;in aile ocağının feshedilmesini &ouml;nerir.<a href=\"#_ftn15\" name=\"_ftnref15\" title=\"\">[15]</a></p>\n\n<p>\n	Bazı ılımlı feministler kadın ve erkek arasında cinsiyete dayalı iş paylaşımına y&ouml;nelik geleneksel modelin, kadınların iş piyasasına y&ouml;nelmeleri ile erkeklerin eve y&ouml;nelmeleri arasında bir denge kurarak değiştirilmesini ister.</p>\n\n<p>\n	Betty Fridan&rsquo;a g&ouml;re, bu ge&ccedil;iş s&uuml;reci &ouml;zel olarak erkekler i&ccedil;in zor olacak, ancak erkekler bunun i&ccedil;in hazırlıklıdır; zira bug&uuml;n bir&ccedil;okları evde kalmak ve &ccedil;ocukları ile birlikte daha fazla vakit ge&ccedil;irmek istiyor ve kadınların &ccedil;alışması, erkeklere bu &ouml;zg&uuml;rl&uuml;ğ&uuml; verebiliyor. &Ccedil;&uuml;nk&uuml; b&ouml;yle bir modelin uygulanması ile beraber koca da artık evin ge&ccedil;iminden sorumlu olan tek kişi olmuyor.<a href=\"#_ftn16\" name=\"_ftnref16\" title=\"\">[16]</a></p>\n\n<p>\n	Demek ki, kadının &ccedil;alışmasının annelik ve eşlik g&ouml;revine tercih edilmesi veya tersi durumu i&ccedil;in iki şey etkilidir:</p>\n\n<p>\n	a) Kanaat &ouml;nderlerinin değersel ve ideolojik ilkeleri,</p>\n\n<p>\n	b) Bu kesimin istinat ettiği tecr&uuml;beye dayalı delilleri.</p>\n\n<p>\n	İlk etkene gelince, feministler genellikle kendilerinin değersel d&uuml;zeninde &ouml;zellikle sosyal g&uuml;&ccedil; ve mevki başta olmak &uuml;zere cinsiyet eşitliğini &ouml;ne alır ve diğer değerlerin bu ilkenin etkisi altında olduğunu ve ikinci dereceden &ouml;nemli olduğunu savunur. Bu arada aile kurumunun değerli olduğu ilkesini ink&acirc;r edenler, aile ocağının feshedilmesi sloganını atıyor ve ailevi yaşamın yarattığı değerlerin &ouml;nemini itiraf edenlerse, esas gayesi cinsiyet eşitliği olan aileden yeni bir model sunmaya &ccedil;alışıyor.</p>\n\n<p>\n	Ancak rakip g&ouml;r&uuml;şler, kendi değersel d&uuml;zenlerinde başka nihai ama&ccedil;ları &ouml;n planda tutmakta ve bu y&uuml;zden cinsiyet eşitliği s&ouml;z konusu nihai ama&ccedil;lar aracılığı ile ikinci dereceden bir değer olarak g&uuml;ndeme gelip nihai ama&ccedil;lar doğrultusunda dengelenmektedir. &Ouml;rneğin, Thought Parsonez&rsquo;in uygulama eğilimli bakış a&ccedil;ısına g&ouml;re adalet, değerlerin başında yer alıyor ve eşitlik gibi orta derecede değerleri dengeliyor. Parsonez karı-koca arasında cinsiyete g&ouml;re geleneksel iş paylaşımı modelini &ldquo;adaletli&rdquo; buluyor ve buna, eşlerin rollerinin dengeli ve birbirini tamamlayıcı olmalarını gerek&ccedil;e g&ouml;steriyor.<a href=\"#_ftn17\" name=\"_ftnref17\" title=\"\">[17]</a> B&ouml;yle bir varsayımdan hareketle Parsonez karı-koca arasında cinsiyete g&ouml;re iş paylaşımının; b&uuml;y&uuml;klerin kişiliğinin pekişmesi ve &ccedil;ocukların sosyalleşmesi gibi ailenin temel işlevlerinin yerine gelmesi i&ccedil;in zemin oluşturduğunu ve bu durumun ailenin istikrarı, b&uuml;t&uuml;nl&uuml;ğ&uuml; ve sonu&ccedil;ta toplumun b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml;n korunmasında temel rol ifa ettiğini savunuyor.</p>\n\n<p>\n	Parsonez&rsquo;e g&ouml;re kapitalist toplumlarda kadınların uygulama bakımından edilgen olmaları, ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml;n&uuml; korumak; ailenin b&uuml;t&uuml;nl&uuml;ğ&uuml; de sınıfsal yapıyı korumak i&ccedil;in zaruridir. &Uuml;stelik sınıfsal yapının korunması da, sosyal yapının devamını g&uuml;vence altına almak i&ccedil;in zaruridir.<a href=\"#_ftn18\" name=\"_ftnref18\" title=\"\">[18]</a></p>\n\n<p>\n	İkinci etken konusunda da, kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri ve yine kadınların &ccedil;alışmasının evlilik yaşamının istikrarı &uuml;zerindeki tesirleri gibi bir&ccedil;ok tecr&uuml;b&icirc; araştırmanın sonu&ccedil;larına değinebiliriz.</p>\n\n<p>\n	Kanaat &ouml;nderleri bu konuların &uuml;zerinde mutabakata varmış sayılmasa da; kadınların &ccedil;alışmasının &ccedil;ocuklar &uuml;zerindeki etkileri konusunda şu s&ouml;ylenebilir: Annenin &ccedil;alışmasını ve &ccedil;ocuktan kısa bir s&uuml;reliğine olsa bile ayrı kalmasını &ccedil;ok zararlı g&ouml;ren<a href=\"#_ftn19\" name=\"_ftnref19\" title=\"\">[19]</a> ve muhtemel zararları annenin &ccedil;alışmasından başka etkenlere bağlayan g&ouml;r&uuml;şlere<a href=\"#_ftn20\" name=\"_ftnref20\" title=\"\">[20]</a> karşı, &ccedil;alışmaktan kaynaklanan kısa s&uuml;reli ayrılıkların &ccedil;ocuklar i&ccedil;in yararlı veya en azından zararsız, fakat uzun s&uuml;reli ayrı kalmayı &ouml;zellikle k&uuml;&ccedil;&uuml;k yaştaki &ccedil;ocuklar i&ccedil;in zararlı niteleyen g&ouml;r&uuml;ş gibi dengeli bir g&ouml;r&uuml;ş&uuml; desteklemek m&uuml;mk&uuml;nd&uuml;r.<a href=\"#_ftn21\" name=\"_ftnref21\" title=\"\">[21]</a></p>\n\n<p>\n	Kadınların &ccedil;alışmasının evlilik ilişkilerinin istikrarı &uuml;zerindeki tesirleri hakkında da benzer bir değerlendirmeyi yapabiliriz. &Ccedil;&uuml;nk&uuml; kadın tam mesai &ccedil;alıştığı takdirde aşırı yorgunluk ve yetersiz zaman y&uuml;z&uuml;nden kocasını duygusal a&ccedil;ıdan gerektiği gibi destekleyemeyecek ve b&ouml;yle bir durumda evlilik ilişkilerinde aksamaların yaşanma ihtimali şiddetle artacaktır.<a href=\"#_ftn22\" name=\"_ftnref22\" title=\"\">[22]</a></p>\n\n<p>\n	İslam dini kadınların &ccedil;alışmasını caiz g&ouml;rmekle birlikte, annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanır. İslam&rsquo;ın sosyal d&uuml;zen anlayışı, Parsonez&rsquo;in g&uuml;ndeme getirdiği &uuml;niter toplumuna nazaran &ccedil;ok daha y&uuml;ce, sağlıklı ve salih bir toplumun ger&ccedil;ekleşmesidir. Toplumun sağlığı, kurumsal d&uuml;zeninin yanı sıra iffet ve ruh sağlığı gibi din&icirc; g&ouml;stergelerle tanımlandığından, bu durum sosyal ilişkilerde ve &ouml;zel olarak cinsiyete dayalı ilişkilerde &ouml;zel etkiler bırakır.</p>\n\n<p>\n	Bir yandan, &ccedil;ocuğun kişilik ve bedensel gelişme s&uuml;recinin, gen&ccedil;lik &ccedil;ağında ve daha ileri yaşlarda ahlak&icirc; ve ruh&icirc; sağlığı &uuml;zerinde &ouml;nemli etkisi olduğundan ve yine anne ve &ccedil;ocuk ilişkisi &ouml;zellikle &ccedil;ocuğun ilk yaşlarında bu alanda eksen rol ifa ettiğinden, İslam a&ccedil;ısından annelik g&ouml;revinin &ccedil;alışmaktan doğan sorumluluğa g&ouml;re &ouml;ncelik kazanmasının sebebi ortaya &ccedil;ıkar.</p>\n\n<p>\n	&Ouml;b&uuml;r yandan, aile i&ccedil;inde cinsiyete g&ouml;re iş paylaşımı, toplum d&uuml;zeyinde kadın ve erkeğin bir ortamda bulunmasının azaltılmasını gerektirir ve bu durumun toplumun manevi sağlığı &uuml;zerindeki etkisi, bu modelin (İslam&rsquo;ın savunduğu model) eşitliği savunan modele nazaran &ouml;ncelik kazanmasına sebep olur.</p>\n\n<p>\n	Burada eşitlik ilkesinin konumunu de belirlemek gerekir. Hem Parsonez&rsquo;in ve hem İslam&rsquo;ın bakış a&ccedil;ısında adalet değeri, eşitlik değeri ile egemen olur, ş&ouml;yle bir farkla ki, İslam&rsquo;ın ahireti hesaba katan bakışı eşitliği adalet kavramından ayrılmadığı gibi, bu değer -eşitlik- ortaya &ccedil;ıkan tablonun zemininde ger&ccedil;ekleşir.</p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayetleri ve rivayetlere g&ouml;re, imanlı kadın ve erkek arasında, muhtemelen onların farklı rollerinden kaynaklanan sosyal konum ve g&uuml;&ccedil;lerindeki her t&uuml;rl&uuml; eşitsizlik, uhrev&icirc; m&uuml;k&acirc;fatla telafi edilir.<a href=\"#_ftn23\" name=\"_ftnref23\" title=\"\">[23]</a> Demek ki adalet ilkesinin h&acirc;kimiyeti, eşitlik ilkesinin g&ouml;z ardı edilmesi anlamına gelmez; &ccedil;&uuml;nk&uuml; y&uuml;ce Allah katında b&uuml;t&uuml;n insanlar, hangi ırka, kavme veya cinse mensup olursa olsun, eşittir ve takvadan başka hi&ccedil;bir şey imtiyaz ve &uuml;st&uuml;nl&uuml;k kriteri olamaz.</p>\n\n<p>\n	Bundan &ouml;nce de değinildiği &uuml;zere, b&ouml;yle bir yaklaşım kadının &ccedil;alışmasını mubah ve bazı durumlarda &ouml;ncelikli saymayı gerektirir; ama kadının annelik ve eşlik g&ouml;revi ile &ccedil;elişmemesi, toplum d&uuml;zeyinde iki cinsin birbirine karışmaması kaydıyla.</p>\n\n<p>\n	S&ouml;z konusu iki şart yerine getirilmediği takdirde kadının &ccedil;alışması İslam a&ccedil;ısından &ouml;nceliğini kaybettiği gibi, uygunsuz ve kerahetli de sayılabilir. Bu s&ouml;z&uuml;n anlamı şudur: Eğer kadınların &ccedil;alışmasını destekleyen siyasetler uygulanacak olursa, bu siyasetler, kadının ailevi g&ouml;revlerine zarar vermeden bu g&ouml;revlerin kadının &ccedil;alışması ile &ccedil;elişmesini hafiflettiği takdirde İslam a&ccedil;ısından onaylanır. &Ouml;te yandan kadının &ccedil;alışmasını ailevi g&ouml;revlerine &ouml;ncelikli varsayan veya en azından ailevi g&ouml;revlerin &ouml;nceliğini g&ouml;z ardı eden ve sonu&ccedil;ta kadının ailevi g&ouml;revlerini yerine getirmesini olumsuz y&ouml;nde etkileyen siyasetler, İslam&rsquo;ın bakış a&ccedil;ısı ile &ouml;rt&uuml;şmez.</p>\n\n<p>\n	Bu durumda İslam&rsquo;ın &ldquo;ailevi g&ouml;revlerin kadınların &ccedil;alışması ile &ccedil;eliştiği&rdquo; tezini kesin saydığı sonucuna varabilir miyiz?</p>\n\n<p>\n	Bu soruya cevap ararken, bir kez daha nihai değerleri hatırlatmak gerekir.</p>\n\n<p>\n	Eğer kadınların &ccedil;alışma meselesinde eşitliği ve cinsiyet benzerliğini nihai ama&ccedil; olarak kabul edecek olursak, bu durumda ka&ccedil;ınılmaz olarak İslam&rsquo;ın g&ouml;r&uuml;ş&uuml;, kadınlara annelik ve eşlik g&ouml;revlerine &ouml;ncelik tanımak sureti ile kadın ve erkek arasında &ccedil;alışma hakkı eşitliği &ouml;n&uuml;nde bir engel oluşturduğunu ve daha kesin bir tabirle bu eski engeli pekiştirdiğini ve g&uuml;&ccedil;lendirdiğini kabul etmek zorundayız. Lakin eğer nihai ama&ccedil; &ccedil;alışma hakkı eşitliği değilse ve kadınların &ccedil;alışması sırf ailenin ge&ccedil;imi veya kadının veya ailenin geleceğini g&uuml;vence altına almak gibi olumlu getirileri a&ccedil;ısından s&ouml;z konusu ise, a&ccedil;ıktır ki ailevi g&ouml;revlerin paylaşımına y&ouml;nelik İslam&icirc; model, kadınların &ccedil;alışması yolunda bir engel sayılamaz.</p>\n\n<p>\n	<strong>2-2. Din&icirc; ve Yasal Engeller</strong></p>\n\n<p>\n	Kadın hakları taraftarları, İslam şeriatinde kadının evden &ccedil;ıkmak i&ccedil;in kocasının rızasını kazanmasını; bazen kadınların &ccedil;alışması yolunda bir engel olarak g&uuml;ndeme getirmektedirler. Bu iddiaya g&ouml;re, eğer erkek din&icirc; a&ccedil;ıdan eşinin evden &ccedil;ıkmasını kısıtlayabiliyor veya engelleyebiliyorsa, bunun anlamı, evli olan her kadının fiil&icirc; veya potansiyel olarak &ccedil;alışması yolunda ciddi bir engelle karşı karşıya bulunduğudur.</p>\n\n<p>\n	Bu doğrultuda İran İslam Cumhuriyeti Medeni Kanunu&rsquo;nun 1117. Maddesi de &ldquo;Koca eşini, ailevi maslahatlara veya kendisinin veya eşinin haysiyetine aykırı olan meslek veya zanaattan men edebilir.&rdquo; diyerek, kadının &ccedil;alışma hakkını kocasının iradesine tabi kılmış ve b&ouml;ylece evli kadınların &ccedil;alışması yolunda yasal bir engel oluşturmuştur.</p>\n\n<p>\n	Bazıları hatta Kur&rsquo;&acirc;n-ı Kerim&rsquo;in kesin h&uuml;km&uuml;<a href=\"#_ftn24\" name=\"_ftnref24\" title=\"\">[24]</a> olan nafaka kanununun (Medeni Kanun&rsquo;un 1106. Maddesi) kadının &ccedil;alışmasına karşı bir mesaj i&ccedil;erdiğini ve yasanın yeniden g&ouml;zden ge&ccedil;irilmesini isteyecek kadar ileri gitmişlerdir. Zira bu kanuna g&ouml;re kadının nafakası kocanın y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;ndedir ve bu durum kadınların &ccedil;alışma eğiliminin azalmasını beraberinde getirebilir.<a href=\"#_ftn25\" name=\"_ftnref25\" title=\"\">[25]</a> Her h&acirc;l&uuml;k&acirc;rda s&ouml;z&uuml; edilen bu iddiayı ne denli kabul etmenin m&uuml;mk&uuml;n olduğunu araştırıp g&ouml;rmek gerekir.</p>\n\n<p>\n	Bu konuda birka&ccedil; noktayı hatırlatmakta yarar var:</p>\n\n<p>\n	İlk nokta, bu İslam&icirc; h&uuml;km&uuml;n kadınların &ccedil;alışma hakkı ile &ccedil;elişmediğidir; zira İslam fıkhında vurgulanan nik&acirc;h sırasında şart belirleme kaidesine g&ouml;re kadın başta eğitim ve evin dışında &ccedil;alışma hakkı olmak &uuml;zere &ccedil;eşitli hakları nik&acirc;h sırasında veya kocası ile yaptığı bir başka anlaşma &ccedil;er&ccedil;evesinde şart olarak belirleyebilir.</p>\n\n<p>\n	İkinci nokta, İslam&rsquo;ın başkalarına<a href=\"#_ftn26\" name=\"_ftnref26\" title=\"\">[26]</a> zarar vermeyi yasaklayan durumlara &ouml;zel ilgi g&ouml;stermesidir. Bu y&uuml;zden, kocanın; eşinin evden &ccedil;ıkmasına mani olması, eşine zarar verecek şekilde olursa -bu durumun teşhisi yetkili kişilerin sorumluluğundadır- zararı reddetme kuralının en haklı yorumundan hareketle, İslam&rsquo;da kocaya karşı yargı s&uuml;recinin başlatılması bile &ouml;ng&ouml;r&uuml;lm&uuml;şt&uuml;r.<a href=\"#_ftn27\" name=\"_ftnref27\" title=\"\">[27]</a></p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml; nokta da şudur: Somut delillere g&ouml;re bu din&icirc; engelin; ahlak&icirc; ve k&uuml;lt&uuml;rel engellere kıyasla tesiri &ccedil;ok azdır. &Ccedil;&uuml;nk&uuml; son yıllarda erkeklerin kadınların &ccedil;alışmasına karşı &ccedil;ıkmalarında yaşanan gerileme ile beraber, &ccedil;alışan kadınların sayısında kayda değer bir artışla karşı karşıyayız. O nedenle ahlak&icirc; ve k&uuml;lt&uuml;rel engellerin yokluğunu varsaymakla beraber, s&ouml;z konusu din&icirc; h&uuml;k&uuml;m, kadınların &ccedil;alışması yolunda ciddi bir engel telakki edilemez.</p>\n\n<p>\n	Yukarıda s&ouml;z&uuml; edilen bu noktalar g&ouml;z &ouml;n&uuml;nde bulundurulduğunda, Medeni Kanun&rsquo;un 1117. Maddesine y&ouml;nelik eleştirinin cevabı da belli olur. Dolayısıyla bu madde kadınların &ccedil;alışması yolunda ciddi bir engel sayılmaz.</p>\n\n<p>\n	Kuşkusuz, s&ouml;z konusu yasayı izah etmek i&ccedil;in bu noktalara istinat ederken, kocanın, eşinin &ccedil;alışmasını ailevi maslahata veya kendisinin veya eşinin haysiyetine aykırı bulduğu veya yersiz bahanelerle eşinin &ccedil;alışmasını engellemek istediği durumları kastediyoruz. Aksi takdirde kocanın eşinin &ccedil;alışmasını engellemesi, haksız bir tutum telakki edilemez.</p>\n\n<p>\n	Ancak nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiği iddiası, ger&ccedil;ekte bu kanunun kadının &ccedil;alışma hakkı ilkesi ile değil, kadın ve erkek arasında &ccedil;alışma hakkı eşitliği ile &ccedil;eliştiği anlamına gelir. Bu y&uuml;zden s&ouml;z konusu iddia sadece kadınların &ccedil;alışma meselesinde, kadın erkek eşitliği ve cinsiyet benzerliği ilkelerini nihai ama&ccedil; varsayan kesimlerce g&uuml;ndeme getirilebilir. Bu varsayım reddedildiği takdirde, nafaka kanununun kadınların &ccedil;alışması ile &ccedil;eliştiğine dair hi&ccedil;bir eleştiri ge&ccedil;erli olmayacaktır.</p>\n\n<p>\n	<strong>2-3. İş Ortamında İki Cinsin Karışmasının Sonu&ccedil;ları</strong></p>\n\n<p>\n	Kadınların &ccedil;alışması ile ilgili İslam&icirc; olmayan modellerde genellikle iki cinsin aynı iş ortamında &ccedil;alışması varsayıldığından, bu durum kendi başına kadınlar i&ccedil;in birtakım sorunlara neden olduğu gibi, bazen de kadınların &ccedil;alışması yolunda ciddi engellere d&ouml;n&uuml;ş&uuml;r.</p>\n\n<p>\n	İş ortamında cinsel tacizler, başta Batılı toplumlarda olmak &uuml;zere bir&ccedil;ok toplumda &ccedil;alışan kadınların acı &ccedil;ektiği bir durumdur. İki cinsin aynı ortamda &ccedil;alışma meselesi g&ouml;zden ge&ccedil;irilmediği takdirde bu soruna uygun &ccedil;&ouml;z&uuml;m yolu bulmak zor g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	Yapılan tahminlere g&ouml;re, İngiltere&rsquo;de her on kadından yedisi meslek&icirc; hayatında uzun s&uuml;re cinsel tacize uğramıştır.<a href=\"#_ftn28\" name=\"_ftnref28\" title=\"\">[28]</a> Bu t&uuml;r ger&ccedil;ekler aslında bir&ccedil;ok erkeğin -ister y&ouml;netici, ister işveren, ister meslektaş, ister m&uuml;şteri olsun- istemeyerek de olsa kadına seks aracı olarak bakmasından kaynaklanır ve bu tarz bir yaklaşım doğal olarak onların davranışlarına yansır. Oysa İran&rsquo;da İslam İnkılabının zaferinden sonra başta iş ortamları olmak &uuml;zere umumi mek&acirc;nlarda kadınların g&uuml;ven duygusunu geliştirmek amacı ile iki cinsin bir arada bulunmasının azaltılması, kadınların b&uuml;y&uuml;k &ccedil;oğunluğu tarafından olumlu karşılanmıştır.<a href=\"#_ftn29\" name=\"_ftnref29\" title=\"\">[29]</a></p>\n\n<p>\n	Bazı feministlerin dikkat &ccedil;ektiği bir başka sorun, genellikle Batılı kadınların karşı karşıya kaldığı meslek&icirc; g&ouml;revleri ile kadınsı g&ouml;revlerinin &ccedil;elişmesidir. Batı k&uuml;lt&uuml;r&uuml;, kadınların kadınsı &ouml;zelliğini sergileme yeri olarak aile ocağının tekelini kırdığından, &ccedil;alışan kadınlar kendilerini kadınsı g&ouml;revlerinden -&ouml;zel olarak annelik ve eşlik g&ouml;revi- soyutlayacak olsa bile, iş ortamında kadın olmaktan acı &ccedil;ekmektedir.</p>\n\n<p>\n	Simon Debuar&rsquo;a g&ouml;re &ccedil;alışan kadın bazı a&ccedil;ılardan evde oturan ve annelik g&ouml;revini y&uuml;r&uuml;ten kadına nazaran daha k&ouml;t&uuml; durumdadır; zira &ccedil;alışan kadından her zaman ve her yerde bir &ldquo;kadın&rdquo; gibi davranması beklenir. Yani &ccedil;alışan kadın, mesleğinin gerektirdiği g&ouml;revlerin dışında, kadın olmanın da gerektirdiği bazı g&ouml;revleri (&ouml;zel olarak hoş bir g&ouml;r&uuml;nt&uuml;) de g&uuml;ndemine alması gerekir. Sonu&ccedil;ta bu kadın, meslek&icirc; ilgileri ile kadınlık ilgileri arasında bir nevi i&ccedil; &ccedil;elişki yaşamaya başlar. Mesela meslek&icirc; ilgilerine daha fazla &ouml;zen g&ouml;sterecek olursa, kadınlık ilgilerinden (G&uuml;nlerini g&uuml;zellik salonlarında ge&ccedil;iren kadınlar gibi) geri kaldığını ve dış g&uuml;zelliğine daha fazla &ouml;nem verirse mesleğinde, onunla aynı seviyede &ccedil;alışan erkeklerden daha geride kaldığını d&uuml;ş&uuml;n&uuml;r.<a href=\"#_ftn30\" name=\"_ftnref30\" title=\"\">[30]</a></p>\n\n<p>\n	İslam&rsquo;ın; kadınların &ccedil;alışması ile ilgili modelinde, toplumun umumi mek&acirc;nlarında iki cinsin m&uuml;mk&uuml;n mertebe birbirine az karışması esas alınır. Kur&rsquo;&acirc;n-ı Kerim Hz. Şuayb&rsquo;ın (a.s) kızları ile ilgili &ouml;yk&uuml;s&uuml;nde bu noktaya işaret ederken ş&ouml;yle buyuruyor:</p>\n\n<p>\n	&ldquo;Musa, Medyen suyuna varınca, orada (hayvanlarını) sulayan insanları g&ouml;rd&uuml;. Onların gerisinde de, (hayvanlarını) engelleyen iki kadın g&ouml;rd&uuml;. Onlara, &lsquo;Sorununuz nedir?&rsquo; dedi. Ş&ouml;yle cevap verdiler: &Ccedil;obanlar sulayıp &ccedil;ekilmeden biz (onların i&ccedil;ine sokulup hayvanlarımızı) sulamayız; babamız da &ccedil;ok yaşlıdır (koyunlara &ccedil;obanlık edemiyor).&rdquo;<a href=\"#_ftn31\" name=\"_ftnref31\" title=\"\">[31]</a></p>\n\n<p>\n	Bunun dışında, İslam dini kadınların cinsel y&ouml;nlerinin ailenin &ouml;zel ortamının dışında ortaya &ccedil;ıkmasını reddeder. Buna g&ouml;re kadınların &ccedil;alışması yolunda engel oluşturan iş ortamında cinsel taciz vakaları b&uuml;y&uuml;k oranda azalırken, kadınlardan da iş ortamlarında daha &ccedil;ok meslekleri ile ilgilenmeleri ve başarı d&uuml;zeylerini geliştirmeleri beklenir.</p>\n\n<p>\n	Ama maalesef toplumsal ger&ccedil;ekler her zaman bu ideal tablodan &ccedil;ok uzak olmuştur ve belki de tarih boyunca, kadınların erkeklerin tacizine uğramaksızın evin dışında &ccedil;alıştığı bir toplum veya d&ouml;nem neredeyse, yok gibiydi.</p>\n\n<p>\n	Kadın ve erkeğin doğal farklılıklarına ve insanların ahlak&icirc; eğitimlerinin zafiyetine dayanan bu durum, İslam&rsquo;ın kadınların &ccedil;alışmasına nazaran erkeklerin &ccedil;alışmasına &ouml;ncelik verirken g&ouml;z &ouml;n&uuml;nde bulundurduğu noktalardan biridir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda İslam ancak toplumun ahlak&icirc; sağlığını tehlikeye d&uuml;ş&uuml;rmeyen ve cinsel g&uuml;vensizliği k&ouml;r&uuml;klemeyen kadınların &ccedil;alışma modelini onaylamaktadır. Buna karşın iş ortamında cinsel taciz gibi durumlar kısmen ka&ccedil;ınılmazdır ve &ouml;zellikle kadın ve erkeğin &ccedil;alıştığı ortamları birbirinden ayırmak gibi doğru politikalar &uuml;reterek m&uuml;mk&uuml;n mertebe bunu engellemek gerekir.</p>\n\n<p>\n	<strong>3. İş Ortamında Cinsiyet Ayrımcılığı</strong></p>\n\n<p>\n	Feminizm taraftarlarının &uuml;zerinde durduğu esas konulardan biri, kadınla erkek arasında meslek ayrımıdır. G&uuml;n&uuml;m&uuml;zde bu ayrım hakkında &ouml;zellikle feminist edebiyat başta olmak &uuml;zere sosyal bilimler edebiyatında eşitsizlik ve ayrımcılık terimleri sık&ccedil;a kullanılır. Benzer mesleklerde kadın ve erkek arasında maaş konusunda ayrımcılık, kadınları y&uuml;ksek gelirli mesleklerden uzak tutmak ve daha az geliri olan mesleklere y&ouml;nlendirmek ve yine ekonomik durgunluk durumlarında kolaylıkla işten atılan kadınları yedek işg&uuml;c&uuml; olarak kullanmak, sosyoloji kitaplarında &uuml;zerinde durulan iş ortamında cinsiyet eşitsizliğinin &ouml;nemli &ouml;rnekleridir.<a href=\"#_ftn32\" name=\"_ftnref32\" title=\"\">[32]</a></p>\n\n<p>\n	Feminist yazarlar ise bu konunun &uuml;zerinde daha detaylı duruyor. Bu yazarlar mesleklerin cinsiyete g&ouml;re yatay ayrımını, yani kadınların &ouml;ğretmenlik, hemşirelik, satıcılık, masabaşı işleri, fabrika iş&ccedil;iliği ve sosyal hizmetler gibi bazen &ldquo;kadınsı meslek&rdquo; olarak tabir edilen seyrek sayıda meslekte yoğunlaşması ve ayrıca mesleklerin dikey ayrımını, yani kadınların erkeklere nazaran daha al&ccedil;ak mevkilerde yer almasını eleştirmekte ve İngiltere gibi cinsiyet eşitliği doğrultusunda &ouml;nemli ilerlemelerin kaydedildiği bir toplumda bile h&acirc;la kadınların her iş saati i&ccedil;in gelirlerinin erkeklerin d&ouml;rtte &uuml;&ccedil;&uuml; olmasından yakınmaktadır.<a href=\"#_ftn33\" name=\"_ftnref33\" title=\"\">[33]</a></p>\n\n<p>\n	Bu eşitsizliği detaylarla izah ederken, toplumun benimseme derecesi, iş bulma kurumlarının ayrımcı tutumu ve ailevi g&ouml;revlerin meslek&icirc; ilerleme ile &ccedil;elişmesi gibi etkenlere vurgu yapılmakta<a href=\"#_ftn34\" name=\"_ftnref34\" title=\"\">[34]</a> ve genel d&uuml;zeyde iki temel etkene, yani kapitalist sistem ve erkeklerin &uuml;st&uuml;nl&uuml;k k&uuml;lt&uuml;r&uuml;ne istinat edilmektedir. Cinsiyet eşitsizliği konusunda &ccedil;eşitli feminist tezlerin ortaya &ccedil;ıkması ise, bu iki etkenin nasıl analiz edileceği konusunda yaşanan anlaşmazlıktan kaynaklanıyor.<a href=\"#_ftn35\" name=\"_ftnref35\" title=\"\">[35]</a></p>\n\n<p>\n	Kuşkusuz bu feminist yaklaşım, bundan &ouml;nceki tartışmalarımızda değindiğimiz kadınların &ccedil;alışması ile ailevi g&ouml;revlerinin &ccedil;elişmesi gibi konularda değindiğimiz adalet ve eşitlik hakkında &ouml;zel ideolojik varsayımlara dayalıdır. &Ouml;te yandan bu yaklaşımın &ouml;nemli sonucuna, yani nicelik eksenli oluşuna da dikkat etmek gerekir. Bu nokta da cinsiyet tartışmaları ile ilgili bir&ccedil;ok yazıyı etkilemiştir. &Ouml;rneğin, bu yazılarda kadınların &ccedil;alışması veya &ccedil;eşitli mesleklere ve meslekle ilgili mevkilere dağılımı, erkeklerle ilgili benzer verilerle karşılaştırılıyor ve her t&uuml;rl&uuml; farklılığın varlığı, başlı başına cinsiyet eşitsizliği ve ayrımcılığı şeklinde telakki ediliyor. Maalesef bu eğilim, feminist yazarların ideolojik ilkelerini analiz etmeksizin ve bu ilkeleri varsayarak cinsiyet meselesine bakan bir&ccedil;ok İranlı yazarın eserinde de a&ccedil;ık&ccedil;a g&ouml;ze &ccedil;arpıyor.</p>\n\n<p>\n	Ancak İslam&rsquo;ın değersel ve hukuk&icirc; ilkelerinden hareketle, kadın ve erkeğin meslek&icirc; ayrımları konusunda farklı bir değerlendirme ortaya &ccedil;ıkar. İslam dini, eşit şartlarda kadınlara daha az maaş &ouml;denmesi ya da kadınların mesleklerinde ilerlemelerinin kısıtlanması gibi haksız ve zalimane ayrımcılıkları asla kabul etmez. Fakat cinsiyet ayrımcılığı ile m&uuml;cadele bahanesi ile her t&uuml;rl&uuml; cinsiyet ayrımının reddedilmesi de İslam&rsquo;la bağdaşmamaktadır. Burada birka&ccedil; noktayı hatırlatmakta yarar g&ouml;r&uuml;yoruz:</p>\n\n<p>\n	Bundan &ouml;nce g&uuml;ndeme gelen ilk nokta, İslam&rsquo;ın adalet ve eşitlik konularında ilah&icirc; ve ahiret eksenli yorumuydu. Bu yorum, maddi ve fani d&uuml;nya eksenli yorumların karşısında yer alır ve doğrudan cinsiyet ayrımı değerlendirmesini etkiler.</p>\n\n<p>\n	İkinci ve &uuml;&ccedil;&uuml;nc&uuml; nokta, bundan &ouml;nceki tartışmalarımızda birka&ccedil; kez yerine g&ouml;re hatırlatılan cinsiyet ayrımının biyolojik ve sosyal işlevi ile ilgili ilkelerdir.</p>\n\n<p>\n	Kadının &ccedil;alışması tartışmasında, bedensel yapı ve g&uuml;&ccedil; başta gelmek &uuml;zere cinsiyet farklılığının kadınla erkek arasında bazı meslek&icirc; ayrımlarda etkili olduğu ink&acirc;r edilemez. Bu ger&ccedil;ek &ccedil;ağımızda ve sanayileşmiş toplumlarda bedensel g&uuml;c&uuml;n bir&ccedil;ok meslekte &ouml;nemini yitirmesine karşın h&acirc;la a&ccedil;ık&ccedil;a g&ouml;r&uuml;lmektedir. &Ouml;te yandan, mesleklerin cinsiyete g&ouml;re ayrımı, &ouml;zellikle eşlerin psikolojik huzurunu ve sağlıklı ve normal evlatların yetiştirilmesini ve toplumun cinsel g&uuml;venliğinin arttırılmasını temin etmek &uuml;zere; başta uygun bir ortam oluşturma yolunda olumlu sosyal işlevleri olduğundan, s&uuml;rekli kamuoyu tarafından olumlu karşılanmıştır.</p>\n\n<p>\n	&Ccedil;ağımızda da eğer aile kurumunun y&uuml;ce konumuna ve korunmasına inanıyorsak, mesleklerin cinsiyete g&ouml;re ayrımını da itiraf etmeliyiz ve hi&ccedil; kuşkusuz bu olumlu işlevlerin devam etmesi, mesleklerin kapsamı ve sıralanmasına bağlıdır ve kadınla erkek arasında gerekli mesafenin varlığını s&uuml;rd&uuml;rmesine sebep olacaktır.</p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; nokta da, kocanın eşine nafaka &ouml;deme şekliyle ilgilidir. İslam dininde evin mali ihtiyacını karşılama g&ouml;revi kocaya verildiğinden ve kadın annelik ve eşlik g&ouml;revlerini daha iyi bir şekilde yerine getirmek &uuml;zere bu iktisadi sorumluluktan muaf tutulduğundan nafaka, &ccedil;alışmayan kadın i&ccedil;in, ailenin gelirine destek amacıyla &ccedil;alışan kadına nazaran, farazi mesleğinden kazanacağı gelirin alternatifi sayılabilir. Dolayısıyla bu hukuk&icirc; sistem, kadınların daha y&uuml;ksek gelirli mesleklere ulaşma sorunu ile karşılaşmada daha az sıkıntı yaşarken, bu t&uuml;r bir ayrımcılık, nafaka kanununu ink&acirc;r etmenin yanında cinsiyet eşitliğine vurgu yapan hukuk&icirc; sistemleri de sıkıntı ile karşı karşıya getirir. Bunun dışında bu hukuk&icirc; sistem erkeklerin &ccedil;alışmasının kadınların &ccedil;alışmasına g&ouml;re &ouml;ncelik kazanmasının &ouml;nemli sebeplerinden birini de kendi i&ccedil;inde barındırır ki o da, eş ve &ccedil;ocukların nafakasını karşılama g&ouml;revinin erkeğin y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;nde olması ve kadının b&ouml;yle bir y&uuml;k&uuml;ml&uuml;l&uuml;ğ&uuml;n&uuml;n bulunmamasıdır. Bu y&uuml;zden erkeğin nafakayı karşılamakta g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml; genellikle aile ocağının dağılması bağlamında ciddi tehlikeleri beraberinde getirmektedir. Oysa kadının gelir elde etmekte g&uuml;&ccedil;s&uuml;zl&uuml;ğ&uuml;, evinin ge&ccedil;iminden sorumlu olan kadınların durumu dışında, ailenin istikrarını ciddi tehlikelerle karşı karşıya bırakmaz.<a href=\"#_ftn36\" name=\"_ftnref36\" title=\"\">[36]</a></p>\n\n<p>\n	Kuşkusuz bu değersel, hukuk&icirc;, yaşamsal ve toplumsal ilkelerin benimsenmesi ile beraber, kadınların &ccedil;alışmasına y&ouml;nelik &ldquo;nitelik eksenli&rdquo; yaklaşım yerini nicelik eksenli yaklaşıma bırakır ve bir&ccedil;ok cinsiyete dayalı ayrımlar ayrımcılık, eşitsizlik, adaletsizlik ve cinsel zul&uuml;m gibi kavramlara g&ouml;re değil, sosyal maslahata ve insanların hakiki saadetine hizmet olarak yorumlanır.</p>\n\n<p>\n	Ayrıca ekonomik durgunluk ve işsizlik krizi gibi olgularla m&uuml;cadelede, s&ouml;z&uuml; edilen din&icirc; &ouml;nceliklere dayanan siyasetler &ouml;ncelik kazanır. Bu siyasetler, İslam&rsquo;ın kadınlara &ouml;ncelik tanıdığı kadın doğum uzmanlığı gibi mesleklerin dışında, başka meslekleri dağıtırken birey ekseni yerine &ldquo;aile ekseni&rdquo;ne vurgu yapması gerekir. Yani her aile asgari yeterli maaşı olan bir işe sahip olmalıdır. Bu durumda eğer başka değişkenlere ve imtiyazlara bakmaksızın sadece kadın ve erkek cinsiyetini g&ouml;z &ouml;n&uuml;nde bulunduracak olursak, din&icirc; &ouml;ncelik, iş imk&acirc;nının ailenin erkeğine verilmesini gerektirir; &ccedil;&uuml;nk&uuml; ailenin ge&ccedil;iminden erkek sorumludur.</p>\n\n<p>\n	Kuşkusuz istihdam alanı ile ilgili &uuml;retilen politikalarda b&ouml;yle bir eğilim, birey eksenli eğilime kıyasla sosyal adalet kriterleri ile daha fazla &ouml;rt&uuml;ş&uuml;r. Zira birey eksenli eğilimin sonucunda bir&ccedil;ok aile iki veya birka&ccedil; y&uuml;ksek gelirli işten yararlanırken, bazı aileler de uygun bir işe sahip olmaktan mahrum kalarak yoksulluk pen&ccedil;esine d&uuml;şer, &uuml;stelik bir&ccedil;ok gen&ccedil; erkek de işsizlik y&uuml;z&uuml;nden aile kurma imk&acirc;nı bile bulamaz.</p>\n\n<p>\n	Şunu da unutmamak gerekir ki, aile eksenli politikalar işsizlik sorununun esas &ccedil;&ouml;z&uuml;m&uuml; olamaz. Bu politikalar, politikacıları toplumun t&uuml;m kesimleri i&ccedil;in iş fırsatı sağlama doğrultusunda daha k&ouml;kl&uuml; tedbirler almaktan bağımsız hale getiremeyen ge&ccedil;ici ve acil tedbirlerdir. Zira derin sınıfsal u&ccedil;urum ve zenginle yoksul arasındaki uzun mesafeye bakıldığında; yaşam standartlarının y&uuml;kselmesi ve beklentilerin artmasının toplumun az ve orta gelirli sınıfının ekonomik sorunlarını iki kat arttırdığı ve &ccedil;ok sayıda kadının g&uuml;nl&uuml;k ihtiya&ccedil;larının bedelini karşılamak &uuml;zere iş piyasasına akın ettiği bir ortamda, kadınların &ccedil;alışmasından vaz ge&ccedil;mekten s&ouml;z etmek m&uuml;mk&uuml;n değildir.</p>\n\n<p>\n	<strong>4. Evde Yapılan İşler</strong></p>\n\n<p>\n	Evde yapılan işler ev işlerinde; kadın ve erkeğin katılım oranında eşitsizlik, bu işin dayatma boyutu ve ev kadınlarının psikolojisi gibi &ccedil;eşitli a&ccedil;ılardan ele alınmıştır.<a href=\"#_ftn37\" name=\"_ftnref37\" title=\"\">[37]</a></p>\n\n<p>\n	Ancak bu tartışmada mevzu bahis olan nokta, evde yapılan işlere &uuml;retken bir meslek ve iktisadi anlamda bir iş olarak bakılmasıdır.</p>\n\n<p>\n	Batılı &uuml;lkelerde yapılan araştırmalar, evde yapılan &uuml;cretsiz işlerin &ouml;nemini ve &uuml;lkelerin gayri safi milli hasılatının artmasında se&ccedil;kin rol ifa ettiğini ortaya koymuştur.</p>\n\n<p>\n	Bazı uzmanlar ise ş&ouml;yle diyor: Eğer h&uuml;k&uuml;met ev kadınlarına evde yaptıkları işler karşılığında para &ouml;demek zorunda kalsaydı, bir&ccedil;ok menfaat sahibinin menfaatleri yer değiştirirdi. Kadın evde yaptığı işlerle aslında dolaylı bir şekilde kapitalist sisteme hizmet ediyor. Kadın &ccedil;ocuğunun okumasına ve kocasının &ccedil;alışmasına yardımcı olmakta ve erkeğinin, iş yerinde aldığı stresleri hafifletmektedir.<a href=\"#_ftn38\" name=\"_ftnref38\" title=\"\">[38]</a></p>\n\n<p>\n	Bazı sosyalist feministler 1970&rsquo;li ve 1980&rsquo;li yıllarda &ldquo;İş (Work)&rdquo; kavramını &ccedil;eşitli ev işlerini, erkeklere cinsel ve duygusal hizmetleri ve &ccedil;ocukların, yaşlıların ve hastaların bakımını da kapsayacak şekilde genişletmeye &ccedil;alıştı. Bu konuda İris Young ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Kadınların gebelik, &ccedil;ocuk yetiştirme, evde hastaların bakımı, temizlik, mutfak işi vs. geleneksel g&ouml;revleri, fabrikalarda yapılan eşya &uuml;retimi kadar &lsquo;iş&rsquo; kapsamında yer alır. &Uuml;retim veya iş kavramını modern fabrikalarda eşyalar &uuml;retmekle sınırlandırmak, Marx&rsquo;ın tezinin en esef verici ve zaruri olmayan y&ouml;nlerinden biridir.&rdquo;<a href=\"#_ftn39\" name=\"_ftnref39\" title=\"\">[39]</a></p>\n\n<p>\n	Evde yapılan işlerden doğan katma değer; sonu&ccedil;ta sermaye sahiplerinin cebine girdiğinden, bazı feministler evde yapılan işlerin bedelinin hesaplanmasını ve ev kadınlarına kapitalist y&ouml;netimler tarafından &uuml;cret &ouml;denmesini &ouml;nermektedir. Bu kesime g&ouml;re, kadınların ev işlerinin bedeli h&uuml;k&uuml;metlerden talep edildiği takdirde, sermaye &ccedil;evrelerinin y&uuml;kl&uuml; servetler biriktirme imk&acirc;nı da ortadan kalkmış olacaktır.<a href=\"#_ftn40\" name=\"_ftnref40\" title=\"\">[40]</a></p>\n\n<p>\n	Bazıları da cinsiyet eşitliği ve kadınların &ouml;zg&uuml;rl&uuml;ğ&uuml;n&uuml;n ger&ccedil;ekleşmesi i&ccedil;in Fredrish Engels&rsquo;i izleyerek ev işlerinin genelleştirme stratejisini savunarak ş&ouml;yle der: &ldquo;Ev işleri &ouml;zel &uuml;retim kapsamı i&ccedil;ine alınmamalı, kadınların &ouml;zel sorumluluğu olmaktan &ccedil;ıkarılmalı ve toplumun t&uuml;m&uuml;n&uuml;n sorumluluğu olarak benimsenmelidir.&rdquo;<a href=\"#_ftn41\" name=\"_ftnref41\" title=\"\">[41]</a></p>\n\n<p>\n	İslam dini ev işlerinin bir nevi hizmet ve parasal değeri<a href=\"#_ftn42\" name=\"_ftnref42\" title=\"\">[42]</a> olan bir meslek telakki edilebileceğini reddetmiyor. Bu iddianın şahidi, kadının ev işlerine karşılık olarak kocasından &uuml;cret talep etme hakkıdır ki, Şi&icirc; fakihlerce a&ccedil;ık&ccedil;a vurgulanmıştır.</p>\n\n<p>\n	Bazı risalelerde şu ifadelere yer veriliyor:</p>\n\n<p>\n	Kadın kendi rızası olmadığı m&uuml;ddet&ccedil;e ev hizmetleri, yemek, temizlik ve benzeri hizmetleri yapmakla y&uuml;k&uuml;ml&uuml; değildir ve eğer kocası onu bu işleri yapmaya zorluyorsa, kadın yaptığı işlerin bedelini kocasından alabilir.<a href=\"#_ftn43\" name=\"_ftnref43\" title=\"\">[43]</a></p>\n\n<p>\n	Kadının ev işlerini yapmakla y&uuml;k&uuml;ml&uuml; olmadığı durumu, hatta bebeğini emzirmeyi ve bebeğin bakımını da kapsar ve kadın zaruri olmayan durumların dışında bu işleri yapmayabilir. Nitekim bu işlerin t&uuml;m&uuml;ne karşı &uuml;cret talebinde de bulunabilir. Bunun anlamı şudur: İslam fıkhında &ccedil;ocukların emzirilmesi ve bakımı normal şartlarda anneler i&ccedil;in farz ve kesin g&ouml;rev değil, haklarının bir par&ccedil;asıdır.<a href=\"#_ftn44\" name=\"_ftnref44\" title=\"\">[44]</a></p>\n\n<p>\n	Ama kadınların pratikte hi&ccedil;bir zaman kocalarından &uuml;cret talebinde bulunmadığı ger&ccedil;eğinin, ilk etapta hukuk&icirc; değil, psikolojik izahı s&ouml;z konusudur. Yani kadınlar s&uuml;rekli duygusal bağları y&uuml;z&uuml;nden ev işlerini &uuml;cret karşılığı beklemeksizin yapma konusunda kendilerinde bir nevi zorunluluk hissetmiştir.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda, ev işlerini fiyatlandırmak, kadınların milli ekonomide değerli rollerini &ouml;n plana &ccedil;ıkarma y&ouml;n&uuml;nde yapılan k&uuml;lt&uuml;rel bir hareket şeklinde tanımlandığı yere kadar, olumsuz bir hareket sayılmaz. İranlı kadınların b&uuml;y&uuml;k &ccedil;oğunluğunu ev kadınları oluşturduğundan, bu durum ev işlerine y&ouml;nelik yanlış k&uuml;lt&uuml;rel inan&ccedil;ları silme ve kadınların kıymetini bilme bakımından &ouml;nemlidir.</p>\n\n<p>\n	Ancak ev işlerine karşı &uuml;cret talebinde bulunmak veya ev işlerini genelleştirme gibi stratejiler farklı konulardır ve &uuml;zerinde dikkatle durmak gerekir.</p>\n\n<p>\n	İlk strateji hakkında şu noktayı g&ouml;z &ouml;n&uuml;nde bulundurmak gerekir: Eğer kadınlara &uuml;cret &ouml;deme sorumluluğunu kocaların omuzuna y&uuml;kleyecek olursak, bu durum sevgi, birliktelik, işbirliği ve fedak&acirc;rlık temelleri &uuml;zerinde inşa edilen aile yaşamı felsefesi ile bağdaşmaz.<a href=\"#_ftn45\" name=\"_ftnref45\" title=\"\">[45]</a> &Uuml;stelik feministlerin g&ouml;r&uuml;şlerinde de bu y&ouml;ntemin onaylandığına y&ouml;nelik bir vurgu g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Ama eğer &uuml;cret &ouml;deme meselesi, kapitalist sisteme dayalı h&uuml;k&uuml;metlerce ger&ccedil;ekleşecekse -ki bu tezi savunanlar da a&ccedil;ık&ccedil;a buna vurgu yapıyor- bu durumda da bu strateji i&ccedil;in aydın bir ufuk g&ouml;r&uuml;nm&uuml;yor.</p>\n\n<p>\n	Gayet sade bir analizle şunu s&ouml;yleyebiliriz: Eğer İslam&rsquo;ın ideal iktisadi-siyasi nizamını varsayacak olursak, kapitalistlerin h&uuml;k&uuml;metinin ortaya &ccedil;ıkmasına ve yerleşmesine mahal kalmaz. Bazı saf algılamaların aksine, ger&ccedil;ek İslam esas itibarı ile ne Batılıların arasında yaygın olan adaletsiz bir kapitalist d&uuml;zenin gelişmesine, ne de bek&acirc;sı bu t&uuml;r bir kapitalizme endeksli olan bir h&uuml;k&uuml;metin kurulmasına m&uuml;saade eder. Dolayısıyla s&ouml;z konusu stratejinin en iyi hali ile Batılı toplumlara h&acirc;kim olan durum ve şartlara g&ouml;re tasarlandığı ve din&icirc; kriterlere dayalı İslam&icirc; bir nizamda uygulanamayacağı s&ouml;ylenebilir.</p>\n\n<p>\n	Ama eğer Batılı toplumların mevcut şartları, yani kapitalizmin h&acirc;kimiyetine g&ouml;re yargıda bulunacak olursak, kapitalist d&uuml;zenin kolaylıkla menfaatlerinden vazge&ccedil;eceğini d&uuml;ş&uuml;nmek, saflıktır ve ger&ccedil;ek&ccedil;i olmaktan uzak bir d&uuml;ş&uuml;ncedir. Kuşkusuz, iktisadi nizamı belirlemekte esas rol&uuml; ifa eden b&uuml;y&uuml;k sermaye &ccedil;evreleri g&uuml;&ccedil; ve n&uuml;fuzunu kullanarak y&ouml;netimleri baskı altında tutacak ve bu bağlamda yasaların değiştirilmesine karşı teslim olmayacaktır. Teslim olduklarını varsaydığımız durumda bile, k&acirc;rlarını arttırmak ve ev işlerine karşı kadınlara &uuml;cret &ouml;deme y&uuml;z&uuml;nden uğradıkları zararı telafi etmek i&ccedil;in erkek iş&ccedil;ilerin maaşını azaltmak, ucuz yabancı iş&ccedil;i istihdam etmek vb. gibi sonu&ccedil;ta kadınların &ccedil;ıkarlarına aykırı olan başka yollara başvuracaktır.</p>\n\n<p>\n	İkinci strateji, yani ev işlerini genelleştirme stratejisi de bir&ccedil;ok sorunla karşı karşıyadır. Bu strateji, son yıllarda &ccedil;eşitli sosyal, iktisadi ve siyasi sorunlarla temelleri iyice sarsılan sosyalist d&uuml;ş&uuml;nceden doğrudan kaynaklanır. Bunun dışında bu stratejinin &ouml;nemli bir getirisi olarak aile kurumunu zayıflatması<a href=\"#_ftn46\" name=\"_ftnref46\" title=\"\">[46]</a> ve sosyalist &uuml;lkelerin deneyiminden hareketle cinsiyet eşitliğini sağlamakta yetersizliği,<a href=\"#_ftn47\" name=\"_ftnref47\" title=\"\">[47]</a> uzmanların s&ouml;z konusu stratejiye y&ouml;nelttikleri başka eleştirilerdir.</p>\n\n<p>\n	<strong>5. Kadınlar ve Mal Varlığı</strong></p>\n\n<p>\n	D&uuml;nya genelinde kadınlar ve erkekler arasında mal varlığı dağılımı, cinsiyet farklılığının bir başka &ouml;nemli bileşenini ortaya koyuyor. Uluslararası hesaplamalara g&ouml;re kadınlar d&uuml;nyada yapılan işlerin &uuml;&ccedil;te ikisini yapıyor ve yine d&uuml;nyada k&uuml;&ccedil;&uuml;k sayılan mesleklerin %70 kadarı da kadınlar tarafından y&uuml;r&uuml;t&uuml;l&uuml;yor. Buna karşın d&uuml;nyada var olan paranın onda biri ve mal varlıklarının da y&uuml;zde biri kadınlara aittir.<a href=\"#_ftn48\" name=\"_ftnref48\" title=\"\">[48]</a></p>\n\n<p>\n	Cinsiyet eşitsizliğinin bu y&ouml;n&uuml; beyan edilirken din&icirc; &ouml;ğretiler, devletlerin rol&uuml;, sosyal normlar ve kadınların biyolojik &ouml;zelliklerine vurgu yapılıyor. &Ouml;rneğin, 18. y&uuml;zyılda kilise ve devletin n&uuml;fuzu y&uuml;z&uuml;nden Batılı kadınların evlenince t&uuml;m yasal haklarını ve kimliklerini kaybettiği belirtiliyor. O &ccedil;ağda Batılı kadınlar evlendikten sonra kendi paralarının sahibi olamıyor, bu paraları y&ouml;netemiyor ve &ccedil;alışma karşılığında aldığı para da kocasına ait sayılıyordu.</p>\n\n<p>\n	Sosyal normların tesirlerine gelince, bir&ccedil;ok toplumda kadınların daha az eğitim g&ouml;rmesine ve cahil kalmasına yol a&ccedil;an normlara işaret ediliyor; &ccedil;&uuml;nk&uuml; bu durum kadınların y&uuml;ksek gelirli mesleklere ulaşmasını engelliyor ve iş piyasasında erkek meslektaşlarına g&ouml;re daha az maaş almalarına sebebiyet veriyor.</p>\n\n<p>\n	Kadınların biyolojisi konusunda da, kadınların gebelik d&ouml;neminde zorunlu olarak faaliyetlerinin kısıtlanması, mal varlıklarının daha az olmasında etkili olduğu belirtiliyor. Bu durum, g&uuml;n&uuml;m&uuml;zde bir&ccedil;ok &uuml;lkede yaygın olan kadınların &uuml;cretli doğum izni dışında, kadınların gelir elde etme g&uuml;c&uuml;n&uuml; kısıtlıyor.<a href=\"#_ftn49\" name=\"_ftnref49\" title=\"\">[49]</a></p>\n\n<p>\n	Bundan başka, bu alanda &uuml;cretsiz ev işinin rol&uuml; de kadın haklarını savunanlarca &ouml;zel olarak g&uuml;ndeme getirilen bir başka etkendir. Bu kesime g&ouml;re evlilik s&uuml;resince koca tarafından biriktirilen mal varlığı, aslında kadının evde &uuml;cretsiz &ccedil;alışması sayesinde m&uuml;mk&uuml;n oluyor; ama pratikte bu mal varlığı &ccedil;oğunlukla erkeğin adına kayda ge&ccedil;iyor ve kadın s&ouml;z konusu mal varlığına karşı eşit haktan -hatta hi&ccedil;bir haktan- yararlanamıyor.<a href=\"#_ftn50\" name=\"_ftnref50\" title=\"\">[50]</a></p>\n\n<p>\n	Miras konusunda kadın ve erkeğin eşit olmadığını varsayan ve bir&ccedil;ok yerde erkeğin hakkını kadının iki katı olarak belirleyen İslam&icirc; toplumlarda bu durum kadınlara y&ouml;nelik bir nevi ayrımcılık ve şiddet olarak sayılmış<a href=\"#_ftn51\" name=\"_ftnref51\" title=\"\">[51]</a> ve feminist bakış a&ccedil;ısında, kadın ve erkek arasında mal varlığı eşitsizliğini pekiştirme etkeni olarak yorumlanmıştır.</p>\n\n<p>\n	Son yıllarda kadın ve erkek arasında eşit olmayan mal varlığı dağılımı y&uuml;z&uuml;nden, kadınların artan yoksulluğu gibi bir sorunla karşı karşıyayız ki bu durumdan bazen &ldquo;Yoksulluğun kadınlaşması&rdquo; şeklinde s&ouml;z ediliyor.</p>\n\n<p>\n	Gelişmekte olan &uuml;lkelerin verilerine g&ouml;re bu &uuml;lkelerde yaklaşık 570 milyon k&ouml;yl&uuml; kadın (kırsal n&uuml;fusun %60 kadarı) yoksulluk sınırının altında yaşıyor<a href=\"#_ftn52\" name=\"_ftnref52\" title=\"\">[52]</a>. Gelişmiş &uuml;lkelerde de kadınlar, erkeklere nazaran daha fazla yoksullaşıyor. &Ouml;rneğin 1980&rsquo;li yıllarda Amerika&rsquo;da yoksul ailelerin %55 kadarına kadınların baktığı ve ge&ccedil;imini sağlamak zorunda olduğu aileler oluşturuyordu.<a href=\"#_ftn53\" name=\"_ftnref53\" title=\"\">[53]</a></p>\n\n<p>\n	Kadınlarla erkeklerin arasında mal varlığı konusundaki farklılık yeni ortaya &ccedil;ıkan bir durum olmayıp derin bir mazisi bulunmaktadır. Dolayısıyla kadınların arasında yoksulluğun yeni bir sosyal mesele olarak yaygınlaşması, bu meseleyi etkileyen yeni etken veya etkenlerin ortaya &ccedil;ıkmasından kaynaklanır.</p>\n\n<p>\n	G&ouml;zlemler ve mevcut deliller, bu meselenin her şeyden ziyade ailelerin artan bir şekilde dağılması ile ilgili olduğunu g&ouml;steriyor. Eğer boşanma, bek&acirc;r yaşamak, gayri meşru &ccedil;ocuklar ve yine kadının ge&ccedil;iminden sorumlu olduğu aileler gibi durumları kadın ve erkek arasında mal varlığı eşitsizliği durumu ile bir arada değerlendirecek olursak, bu değerlendirmenin ka&ccedil;ınılmaz sonucu, kadınların erkeklere nazaran daha fakirleşmesi olacaktır.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda feminist uzmanlar kadınların yoksulluk sorununun &ccedil;&ouml;z&uuml;m&uuml;n&uuml; &uuml;&ccedil; &ouml;nemli ilkeye bağlıyor:</p>\n\n<p>\n	1- Sosyal g&uuml;venlik ve sosyal refah sistemleri, kadınlara ve &ccedil;ocuklara y&ouml;nelik ulaşılabilir mali desteği ideal d&uuml;zeye (yoksulluk sınırının &ccedil;ok &ouml;tesine) &ccedil;ıkarılmasını g&uuml;vence altına almalıdır.</p>\n\n<p>\n	2- &Uuml;cretli ve &uuml;cretsiz işlerle ilgili sorumluluklar kadın ve erkek arasında eşit bir şekilde dağıtılmalıdır.</p>\n\n<p>\n	3- Ev işlerinin &ouml;nemi ve iktisadi &uuml;retimde rol&uuml; esaslı bir şekilde yeniden g&ouml;zden ge&ccedil;irilmelidir<a href=\"#_ftn54\" name=\"_ftnref54\" title=\"\">[54]</a>.</p>\n\n<p>\n	İslam&rsquo;ın cinsiyete g&ouml;re mal varlığının dengesiz dağılımı, kadınların yoksulluğu ve servetini arttırması meselelerine bakışını aşağıdaki altı ayrı başlıkta irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	<strong>5-1. İslam&rsquo;ın Kadının M&uuml;lkiyet Hakkı İle İlgili Genel G&ouml;r&uuml;ş&uuml;</strong></p>\n\n<p>\n	İlk başlık, İslam&rsquo;ın kadınların m&uuml;lkiyet hakkına y&ouml;nelik genel bakışı ile ilgilidir. İslam dini bir&ccedil;ok ayet ve rivayette kadınların m&uuml;lkiyet hakkından a&ccedil;ık&ccedil;a s&ouml;z etmiş ve bu hakkın &ccedil;iğnenmesi konusunda uyarıda bulunmuştur.</p>\n\n<p>\n	Bundan yaklaşık 1400 yıl &ouml;nce Kur&rsquo;&acirc;n-ı Kerim o &ccedil;ağlarda bilinen bir&ccedil;ok hukuk&icirc; d&uuml;zene karşı &ccedil;ıkarak, kadınların tam m&uuml;lkiyet hakkını tanımış ve ş&ouml;yle buyurmuştur:</p>\n\n<p>\n	&ldquo;Erkeklere kazandıklarından bir pay vardır ve kadınlara da kazandıklarından bir pay vardır.&rdquo;<a href=\"#_ftn55\" name=\"_ftnref55\" title=\"\">[55]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim ayrıca mehiri de kadının kişisel m&uuml;lk&uuml; ilan etti ve kocanın bunu kullanmasını eşinin rızasına bağladı,<a href=\"#_ftn56\" name=\"_ftnref56\" title=\"\">[56]</a> &uuml;stelik kadınlardan mehirlerini geri almayı ahit bozma ve a&ccedil;ık g&uuml;nah niteledi.<a href=\"#_ftn57\" name=\"_ftnref57\" title=\"\">[57]</a></p>\n\n<p>\n	Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bu alanda se&ccedil;kin bakışı, İslam&rsquo;ı eleştiren bazı feministleri bile takdire zorlamıştır; ama buna karşın bu z&uuml;mre İslam fıkhı ve şeriatini su&ccedil;lamaya &ccedil;alışmış ve kadınları para ve iş piyasasında eşit fırsatlardan ve eğitimden mahrum bıraktığını ileri s&uuml;rerek, servet elde etme bağlamında cinsiyet eşitsizliğinin sorumlusu g&ouml;stermeye &ccedil;alışmıştır.<a href=\"#_ftn58\" name=\"_ftnref58\" title=\"\">[58]</a></p>\n\n<p>\n	Bu iddiayı, yani İslam&rsquo;ın bu t&uuml;r bir cinsiyet eşitsizliğini yaratma veya pekiştirmede rol&uuml; olup olmadığını &uuml;&ccedil;&uuml;nc&uuml; başlıkta ele alacağız.</p>\n\n<p>\n	<strong>5-2. Kadınlar ve Miras Hakkı</strong></p>\n\n<p>\n	<strong>a &ndash; Kadının mirastan payı</strong></p>\n\n<p>\n	İslam dininde eşler, &ccedil;ocuklar, kız ve erkek kardeşler kapsamında erkeklerin miras payının kadınlara g&ouml;re iki kat belirlenmiş olması, İslam fıkhının elzemlerinden sayılır ve bu konuda hi&ccedil;bir fakih, ister Şi&icirc; ister S&uuml;nni, buna karşı &ccedil;ıkmamış ve hatta karşı &ccedil;ıkmayı aklından bile ge&ccedil;irmemiştir, &ccedil;&uuml;nk&uuml; bu h&uuml;k&uuml;m, Kur&rsquo;&acirc;n-ı Kerim&rsquo;de a&ccedil;ık&ccedil;a beyan edilmiştir.</p>\n\n<p>\n	Bu h&uuml;kme delalet eden Kur&rsquo;&acirc;n-ı Kerim&rsquo;in bazı ayetleri ş&ouml;yledir:</p>\n\n<p>\n	1- &ldquo;Allah, evlatlarınız hakkında size ş&ouml;yle tavsiye eder: Erkeğe iki kadının payı verilir.&rdquo;<a href=\"#_ftn59\" name=\"_ftnref59\" title=\"\">[59]</a></p>\n\n<p>\n	2- &ldquo;Hanımlarınızın &ccedil;ocuğu yoksa, yaptıkları vasiyetten ve bor&ccedil;tan sonra, bıraktıklarının yarısı sizindir; eğer &ccedil;ocukları varsa, d&ouml;rtte biri sizindir. Sizin de &ccedil;ocuğunuz yoksa, yaptığınız vasiyetten ve bor&ccedil;tan sonra, bıraktığınızın d&ouml;rtte biri onlarındır.&rdquo;<a href=\"#_ftn60\" name=\"_ftnref60\" title=\"\">[60]</a></p>\n\n<p>\n	3- &ldquo;De ki: Allah kelale hakkında ş&ouml;yle fetva veriyor: Eğer bir erkek &ouml;l&uuml;r de &ccedil;ocuğu olmaz ve yalnız bir kız kardeşi olursa, geriye bıraktığı malın yarısı onundur. &Ouml;len kız kardeş olur ve &ccedil;ocuğu da olmazsa, erkek kardeş ondan miras alır. Eğer (&ouml;l&uuml;den miras alacak) kız kardeşler iki kişi olurlarsa, bıraktığı malın &uuml;&ccedil;te ikisi onlarındır. Eğer (miras alacak kardeşler) birka&ccedil; tane kız ve erkek kardeş olurlarsa, o zaman erkekler kadınların iki payını alırlar...&rdquo;<a href=\"#_ftn61\" name=\"_ftnref61\" title=\"\">[61]</a></p>\n\n<p>\n	Miras konusunda cinsiyet ayrımının g&ouml;ze &ccedil;arpmadığı durum sadece babalar ve annelerle ilgili durumdur: Eğer &ouml;len kimsenin &ccedil;ocuğu varsa, babasına ve annesine, eşit olarak mirastan altıda biri verilir ve eğer &ouml;len kimsenin &ccedil;ocuğu yoksa bu durumda annesine mirastan d&uuml;şen pay &uuml;&ccedil;te bir kadardır. Ancak eğer &ouml;len kimsenin erkek kardeşleri varsa, bu durumda annenin mirastan payı yine altıda bir kadardır.</p>\n\n<p>\n	&Ouml;len kimsenin &ccedil;ocuğu olmadığı durumlarda, babası i&ccedil;in belli bir pay belirlenmemiştir ve diğer miras&ccedil;ıların payı belirlendikten sonra geriye ne kalırsa, ona aittir.<a href=\"#_ftn62\" name=\"_ftnref62\" title=\"\">[62]</a></p>\n\n<p>\n	Dolayısıyla genel bir bakışta, erkeklerin ve kadınların &ouml;len kimseden geriye kalan mirastan takrib&icirc; payı sırasıyla &uuml;&ccedil;te iki ve &uuml;&ccedil;te bir kadardır; bu da bir nevi kadınlara karşı cinsiyet ayrımcılığı telakki edilebilir. Ancak bu hukuk&icirc; farklılık, &uuml;&ccedil;&uuml;nc&uuml; başlıkta değineceğimiz &ouml;zel sosyal ve ailevi temellere dayanır.</p>\n\n<p>\n	<strong>b&ndash; Eşin kocasının gayri menkulu ve arsalarından miras payı</strong></p>\n\n<p>\n	Şi&icirc; fakihlerin arasında h&acirc;kim olan meşhur g&ouml;r&uuml;ş, kadının &ouml;len kocasından geriye kalan arsalardan pay hakkı olmaması ve kocasının diğer malları &uuml;zerinde hak sahibi olmasıdır [20]. Bu meseleyi tartışma konusu h&acirc;line getiren &ouml;nemli &ouml;zelliği, h&uuml;km&uuml;n sosyal a&ccedil;ıdan izah edilebilmesidir. Zira bu h&uuml;km&uuml; izah etmek &uuml;zere bazı rivayetlerde yer alan hikmetler, cinsiyet ayrımını bir dereceye kadar izah etmesine karşın, kadının &ouml;len kocasından geriye kalan arsalardan neden tam olarak mahrum kaldığını izah edemiyor. &Ouml;rneğin rivayetlerde şu hikmete işaret ediliyor: Eğer kadın arsadan miras payı alırsa, gelecekte başka biri ile evlenebilir. Bu durumda yeni kocası ve &ccedil;ocuklarının da miras kalan arsadan kadına d&uuml;şen paya oranla şer&rsquo;i ve &ouml;rf&icirc; hak sahibi olma tehlikesi ortaya &ccedil;ıkar ve bu durum onlarla kadının eski kocasının miras&ccedil;ıları arasında arsanın nasıl y&ouml;netileceği bağlamında s&uuml;rt&uuml;şmeye sebebiyet verebilir.<a href=\"#_ftn63\" name=\"_ftnref63\" title=\"\">[63]</a></p>\n\n<p>\n	A&ccedil;ıktır ki bu t&uuml;r s&uuml;rt&uuml;şmeleri &ouml;nlemenin tek yolu, kadını arsa mirasından tam olarak mahrum bırakmak değildir; nitekim kadına d&uuml;şen payın bedelini &ouml;demek de bu amacı temin edebilir. Dolayısıyla meşhur g&ouml;r&uuml;şe g&ouml;re ka&ccedil;ınılmaz olarak kadının arsa mirasından mahrumiyetini taabbud&icirc; bir h&uuml;k&uuml;m olarak (ayrıntıları hakkında bilgi sahibi olmaksızın bilin&ccedil;li teslimiyet ve itaat) kabul etmemiz gerekir; yani bu h&uuml;km&uuml;n akla dayalı delili bizler i&ccedil;in a&ccedil;ık değildir, h&uuml;km&uuml;n ardında bir veya birka&ccedil; maslahat yer aldığı kesindir.</p>\n\n<p>\n	Şunu de belirtmek gerekir: Meşhur g&ouml;r&uuml;şe g&ouml;re, nik&acirc;h sırasında şart belirleme y&ouml;ntemi ile kocanın vefatı durumunda kadının kocasının arsalarından yararlanma hakkını temin etmek m&uuml;mk&uuml;nd&uuml;r. &Ouml;rneğin, nik&acirc;h şartlarında eşi i&ccedil;in vasiyet etme şartı yer alabilir. B&ouml;ylece kadının &ouml;len kocasının arsalarından miras payı sorunu kısmen de olsa bertaraf edilmiş olur.</p>\n\n<p>\n	<strong>c&ndash; Kadın ve erkek i&ccedil;in veraset tekeli</strong></p>\n\n<p>\n	&ldquo;a&rdquo; şıkkında belirtildiği &uuml;zere kocanın eşinden kalan mirastan payı ikide bir veya d&ouml;rtte bir ve kadının kocasından kalan mirastan payı d&ouml;rtte bir veya sekizde bir kadardır.</p>\n\n<p>\n	Fıkıh tartışmalarında g&uuml;ndeme gelen meselelerden biri, kadın veya erkeğin vefat etmesi ve eşinden başka varisi olmadığı durumlarda, miras payının dışında kalan kısmın kime ait olduğu tartışmasıdır.</p>\n\n<p>\n	Şi&icirc; fakihler kadın vefat ettiği takdirde mirasın t&uuml;m&uuml;n&uuml;n kocasına verilmesi gerektiği konusunda hemfikirdir ve bu h&uuml;km&uuml;n delili de, Ehlibeyt İmamlarından (a.s) nakledilen birka&ccedil; muteber rivayettir ki hepsi aynı h&uuml;km&uuml;, hi&ccedil;bir &ccedil;elişki arz etmeksizin beyan etmiştir. &Ouml;rneğin Ebu Basir rivayetinde ş&ouml;yle okumaktayız:</p>\n\n<p>\n	İmam Muhammed B&acirc;kır&rsquo;dan (a.s) bu d&uuml;nyadan ayrılan ve kocasından başka miras&ccedil;ısı olmayan kadının h&uuml;km&uuml;n&uuml; sordum. O hazret ş&ouml;yle buyurdu: &ldquo;Eğer başka varisi yoksa, mirasın t&uuml;m&uuml; kocasına aittir.&rdquo;<a href=\"#_ftn64\" name=\"_ftnref64\" title=\"\">[64]</a></p>\n\n<p>\n	Ama kocanın vefatı varsayımında birka&ccedil; rivayet, kadına ancak kendisine d&uuml;şen payın (d&ouml;rtte bir) verildiğini ve mirasın geriye kalan kısmının imama ait olduğu beyan edilmiştir. Eğer bu rivayetler verilecek fetvanın temelini oluşturacak olursa, kadın ve erkek arasında yeni bir hukuk&icirc; ayrım durumu ile karşı karşıyayız demektir. Ama bu meselede s&ouml;z konusu olan daha farklı i&ccedil;erikli bir rivayeti g&ouml;z &ouml;n&uuml;nde bulundurduğumuzda, belki de başka bir sonu&ccedil; elde edilebilir ki bu durumun detayı 21. ekte beyan edilmiştir.</p>\n\n<p>\n	B&ouml;ylece bu tartışmada da İslam a&ccedil;ısından ka&ccedil;ınılmaz bir cinsiyet ayrımı ispat olmuyor ve kayda değer tek farklılığın, kadın ve erkeğin miras payı oranı tartışmasında anlattığımız farklılık olduğu anlaşılıyor ki tartışmamızın devamında bunun sosyal izahı da a&ccedil;ıklanacaktır.</p>\n\n<p>\n	<strong>5-3. Din&icirc; &Ouml;ğretilerin Kadın ve Erkeğin Mali Eşitsizliği &Uuml;zerindeki Etkisi</strong></p>\n\n<p>\n	İslam&rsquo;da kadınlara annelik ve eşlik g&ouml;revini &ouml;ncelikli sayan ve bir&ccedil;ok durumda erkeğin mirastan payını kadının iki misli şeklinde belirleyen miras kanunu gibi bazı mali yasalara g&ouml;re belirlenen cinsiyete dayalı ideal iş paylaşımına bakıldığında, İslam&rsquo;ı eleştirenlerin bu semav&icirc; dinin mal varlığı ve servet alanında cinsiyete dayalı eşitsizliğe zemin hazırladığı değerlendirmeleri pek de uzak bir beklenti sayılmaz.</p>\n\n<p>\n	Bu meselenin a&ccedil;ıklığa kavuşturulduğu takdirde doğru bir tutum sergileme konusunda &ccedil;ok etkili olabilecek y&ouml;nlerinden biri, İslam&rsquo;da s&ouml;z&uuml; edilen iş paylaşımı ve mali yasaların bu dinin değersel nizamının genel yapısı ile bağlantısıdır. Eğer kadın ve erkeğin mal varlığı ve servete ulaşmakta eşitsizlik meselesini kapitalist toplumların, yani değersel nizamlarında servet biriktirme gibi bireyselci değerlere ve kişisel &ccedil;ıkarların azami d&uuml;zeye ulaştırılmasına vurgu yapan toplumların k&uuml;lt&uuml;rel yapısında değerlendirecek olursak, o zaman belki de kadınların adalet ve eşitlik talep etmelerini haklı bir durum şeklinde değerlendirebiliriz. Zira bir yandan bu değerler kadınların d&uuml;ş&uuml;nce ve ruhuna derinlemesine n&uuml;fuz etmiş ve &ouml;b&uuml;r yandan erkeklerin artan servetine ve kendilerinin nisb&icirc; mahrumiyetine şahit olmuş, &uuml;stelik bu eşitsizlik durumu i&ccedil;in hi&ccedil;bir haklı ve ikna edici gerek&ccedil;e de bulamamıştır.</p>\n\n<p>\n	Fakat acaba İslam&rsquo;ın değersel nizamını varsaydığımız takdirde de aynı sonuca ulaşır mıyız? Ger&ccedil;ek şu ki, İslam&rsquo;ın para ve servete bakışının, sermaye &ccedil;evrelerinin bu konuya bakışı ile k&ouml;kl&uuml; farklılıkları s&ouml;z konusudur ve İslam&rsquo;ın kendine &ouml;zg&uuml; bakışından hareketle, s&ouml;z&uuml; edilen algılama sorgulanabilir.</p>\n\n<p>\n	İslam&rsquo;da servetin &ouml;z itibarı ile hi&ccedil;bir değeri yoktur ve sadece iki durumda ikinci dereceden değer kazanır: D&uuml;nyev&icirc; yaşamın ger&ccedil;ek gereksinimlerini karşılama yolunda kullanıldığı ve uhrev&icirc; ama&ccedil;lara ulaşmak i&ccedil;in hayırsever işler yolunda harcandığı durumlarda...</p>\n\n<p>\n	İşte bu y&uuml;zden dinin yazılı &ouml;ğretilerinde ve yine Hz. Peygamber (s.a.a) ve Ehlibeyt İmamlarının (a.s) hayat tarzlarında ve uygulamalarında, mal edinme yolunda &ccedil;aba harcamaya y&ouml;nelik herhangi bir muhalefet s&ouml;z konusu olmadığı gibi, mal ve servetin doğru bi&ccedil;imde kullanılması i&ccedil;in -ister eş ve &ccedil;ocuklara infak, zek&acirc;t, humus, hac ve cihat gibi mal&icirc; vecibeler, ister sadaka, hayrat ve vakfetme gibi m&uuml;stehap ameller kalıbında olsun- bir&ccedil;ok yol da g&ouml;sterilmiştir.</p>\n\n<p>\n	İslam dini bu yolları teşvik etmek veya elzem haline getirmek ve altın ve g&uuml;m&uuml;ş&uuml;<a href=\"#_ftn65\" name=\"_ftnref65\" title=\"\">[65]</a> biriktirmeyi tenkit etmek sureti ile pratikte insanların elinde b&uuml;y&uuml;k servetlerin birikme zeminini yok etmeye &ccedil;alışmıştır. İmam Rıza&rsquo;dan (a.s) nakledilen bir rivayette ş&ouml;yle okumaktayız:</p>\n\n<p>\n	&ldquo;Servet, beş &ouml;zellik olmaksızın birikmez: Aşırı cimrilik, uzun vadeli arzular, galip gelen hırs, akranlarla ilişkiyi kesmek ve d&uuml;nyayı ahirete tercih etmek.&rdquo;<a href=\"#_ftn66\" name=\"_ftnref66\" title=\"\">[66]</a></p>\n\n<p>\n	Buna g&ouml;re ve bundan &ouml;nce g&uuml;ndeme gelen algılamanın aksine şu iddiayı g&uuml;ndeme getirebiliriz: İslam kadınlar i&ccedil;in annelik ve eşlik g&ouml;revini tercih etmek ve bazı mali yasalarına dayanmak sureti ile erkeklere kadınlara nazaran ger&ccedil;ek anlamda daha fazla servet biriktirme imk&acirc;nı sağlamış, ama ahirete d&ouml;n&uuml;k yaklaşımından hareketle de, başta erkekler olmak &uuml;zere mal ve servetin nasıl harcanacağına y&ouml;nelik bir&ccedil;ok yol belirlemiş ve insanları mallarını bu yollarda harcamaya y&ouml;nlendirmiş, &uuml;stelik bir&ccedil;ok mali g&ouml;revi de erkeklerin sorumluluğuna vermiş ve kadınları bu sorumluluklardan muaf tutmuştur.</p>\n\n<p>\n	Bazı İslam&icirc; rivayetlerde kadın ve erkeğin mirastan aldıkları payın farklılığına a&ccedil;ıklık getirilirken, İslam&rsquo;ın mehir, nafaka ve akranların kasıtlı olmayan adam &ouml;ld&uuml;rme durumlarında diyet &ouml;deme gibi mali g&ouml;revleri erkeğin sorumluluğuna verdiği ve cihadın da erkeklere &ouml;zg&uuml; bir g&ouml;rev olduğu, oysa kadınları bu t&uuml;r g&ouml;rev ve y&uuml;k&uuml;ml&uuml;l&uuml;klerden muaf tuttuğu beyan edilir.<a href=\"#_ftn67\" name=\"_ftnref67\" title=\"\">[67]</a></p>\n\n<p>\n	Bu doğrultuda merhum Allame Tabataba&icirc;, İslam&rsquo;da kadın ve erkeğin miras hakkı ile ilgili bir analiz sunmuştur. Buna g&ouml;re mirasın &uuml;&ccedil;te biri kadınlara ve &uuml;&ccedil;te ikisi erkeklere verilse de; ger&ccedil;ekte kadınlar kendilerine verilen &uuml;&ccedil;te birlik miras payının yanı sıra, geriye kalan &uuml;&ccedil;te ikilik miras payında da m&uuml;lkiyet ve kullanma a&ccedil;ısından erkeklere ortaktır.<a href=\"#_ftn68\" name=\"_ftnref68\" title=\"\">[68]</a> Bu y&uuml;zden İslam&rsquo;ın değersel ve hukuk&icirc; nizamı uygulandığı takdirde mal ve servet &uuml;zerinde m&uuml;lkiyet alanında cinsiyete dayalı eşitsizlik diye bir sorun ciddi bir şekilde s&ouml;z konusu olamaz.</p>\n\n<p>\n	&Ouml;te yandan bazıları, İslam&rsquo;ın bakışını bu kez değersel a&ccedil;ıdan ve kadınların hayır işlerine katılma zeminini daha az oluşturduğu gerek&ccedil;esi ile eleştirebilirler. Ancak bu eleştiriyi reddetmek i&ccedil;in kadın ve erkeğin manevi değerlerde eşitliğini a&ccedil;ık&ccedil;a vurgulayan bir&ccedil;ok ayet ve rivayete istinat etmek m&uuml;mk&uuml;nd&uuml;r. Buna g&ouml;re haklar alanında cinsiyet ayrımına dayalı g&ouml;revlerin fazilet kazanma a&ccedil;ısından erkekler i&ccedil;in imtiyazla sonu&ccedil;landığı yerlerde, İslam dini eşitliği temin etmek maksadıyla s&ouml;z konusu imtiyazı, kadınlar i&ccedil;in belirlediği manevi bir m&uuml;k&acirc;fatla telafi etmiştir.<a href=\"#_ftn69\" name=\"_ftnref69\" title=\"\">[69]</a> Dolayısıyla meselenin ilk y&ouml;n&uuml;n&uuml; ş&ouml;yle &ouml;zetleyebiliriz: İslam&rsquo;ın değersel nizamı asla mal ve servet m&uuml;lkiyeti alanında cinsiyet eşitsizliğinin artması i&ccedil;in uygun bir zemin oluşturmamaktadır.</p>\n\n<p>\n	Ancak değersel nizamla ilgili tartışma bir yana, meselenin gafil olunmaması gereken bir başka y&ouml;n&uuml; şudur: İslam fıkhının kadınları eğitim ve para kazanmak i&ccedil;in eşit fırsattan mahrum bıraktığına dair ileri s&uuml;r&uuml;len su&ccedil;lama pek de savunulur gibi g&ouml;r&uuml;nm&uuml;yor. Zira kadınların &ccedil;alışması yolundaki engelleri tartıştığımız b&ouml;l&uuml;mde anlatılanlara g&ouml;re, fıkh&icirc; a&ccedil;ıdan kadınların mal ve servet edinme yolunda hi&ccedil;bir kısıtlama yoktur ve tarih&icirc; s&uuml;re&ccedil;te bazı engeller ortaya &ccedil;ıkmışsa, bunları daha &ccedil;ok k&uuml;lt&uuml;rel etkenlerle ilgili olarak algılamalı ve İslam fıkhını su&ccedil;lamamalıyız.<a href=\"#_ftn70\" name=\"_ftnref70\" title=\"\">[70]</a> Dolayısıyla eğer kadınların &ccedil;alışma, yatırım vb. &ccedil;er&ccedil;evelerinde iktisadi faaliyetlerine ve sonu&ccedil;ta servetlerinin artması i&ccedil;in uygun şartlar oluşturulursa, İslam fıkhı bu duruma karşı &ccedil;ıkmayacaktır.</p>\n\n<p>\n	<strong>5-4. Kadının Aile Gelirinden Payı</strong></p>\n\n<p>\n	D&ouml;rd&uuml;nc&uuml; başlık, kadınların evde yaptığı &uuml;cretsiz işlerin kocalarının mal varlığında belirleyici rol ifa ettiği ve bu y&uuml;zden kadının, kocasının mal varlığında y&ouml;nelik eşit hakka salip olması gerektiği iddiasını irdelemekle ilgilidir.</p>\n\n<p>\n	Bu konuda da g&ouml;r&uuml;nen o ki, kadınların ev işlerinin kocalarının geliri &uuml;zerindeki etkisi ink&acirc;r edilemez. Ama bu tesirin derecesini belirlemek i&ccedil;in hi&ccedil;bir genel kriter de yoktur.</p>\n\n<p>\n	&Ccedil;eşitli aileler, ev işlerine değer bi&ccedil;me &uuml;zerinde a&ccedil;ık tesiri olan gelişmiş ev eşyalarından yararlanma a&ccedil;ısından aynı seviyede yer almaz. &Uuml;stelik bu s&uuml;re&ccedil;te ailenin &ccedil;ocuk sahibi olup olmadığı, varsa &ccedil;ocukların sayısı ve yine varsa evdeki yaşlıların ve hastaların bakımı gibi fakt&ouml;rler de etkilidir. &Ouml;te yandan ailelerde iş paylaşımı modellerinin farklı olması da bu muğlaklığı arttırır. Bir başka ifade ile, kentlerde yaşayan bir&ccedil;ok kadın i&ccedil;in ev işleri, evde verilen hizmetlerle sınırlı olduğu halde, kırsal b&ouml;lgelerde yaşayan k&ouml;yl&uuml; kadınların ev işleri tarım, bağcılık, el sanatları ve s&uuml;t &uuml;r&uuml;nlerini &uuml;retmek gibi bir&ccedil;ok &uuml;retken işleri de kapsamı i&ccedil;ine alır.</p>\n\n<p>\n	Bu anlatılanlardan hareketle karı kocanın ailenin gelirlerinde eşit hakka sahip olma talebini, &ouml;zellikle &ccedil;iftlerin her birinin elde edilen mal varlığı &uuml;zerindeki etki derecesinin a&ccedil;ık&ccedil;a ortada olduğu durumlarda, ger&ccedil;ek&ccedil;i niteleyemeyiz. &Ouml;rneğin, bir&ccedil;ok durumda kadının ev işleri nicelik bakımından eşinin &uuml;cret karşılığı yaptığı işlere eşit değildir ve bu y&uuml;zden kadınlar evin dışındaki faaliyetlerle uğraşma fırsatı kazanır, bazen bu durumun tam tersi de s&ouml;z konusu olabilir ve kadının ailenin mal varlığındaki payı daha fazla olur.</p>\n\n<p>\n	Her h&acirc;l&uuml;k&acirc;rda bu talebin temeli, yani bu t&uuml;r eğilimlerle aile d&uuml;zeyinde cinsiyete dayalı adaleti ger&ccedil;ekleştirebileceğimizi d&uuml;ş&uuml;nmek, esas itibarı ile saflık gibi g&ouml;r&uuml;n&uuml;yor.</p>\n\n<p>\n	İslam&rsquo;ın bu meseleye y&ouml;nelik eğilimi diğer konularda olduğu gibi hukuk&icirc;-ahlak&icirc; bir eğilimdir.</p>\n\n<p>\n	Hukuk&icirc; a&ccedil;ıdan İslam kadının nafakasını, yani ge&ccedil;imi i&ccedil;in gerekli olan gereksinimleri karşılamayı koca i&ccedil;in farz kılmış ve bunun dışında bir&ccedil;ok mali meselenin bedelinden erkekleri sorumlu tutmuş ve kadınları t&uuml;m bunlardan muaf saymıştır. Kuşkusuz erkek i&ccedil;in &ouml;zel mali ve iktisadi bir mevki g&ouml;z &ouml;n&uuml;nde bulundurulan g&ouml;rev ve sorumlulukların ayrımına y&ouml;nelik din&icirc; model, kesinlikle eşlerin aile gelirlerine eşit d&uuml;zeyde ortak olmaları ile bağdaşmaz ve ka&ccedil;ınılmaz olarak ailenin mali işlerinde erkeği eksen olarak benimsemek zorundadır.</p>\n\n<p>\n	Ancak ahlak&icirc; a&ccedil;ıdan İslam dininde, karı kocanın mali ilişkilerini hukukun değişmez ve esnek olmayan &ccedil;er&ccedil;evelerinden kurtarmanın yanı sıra pratikte kadını erkeğin gelirlerine ortak eden bazı tedbirler de d&uuml;ş&uuml;n&uuml;lm&uuml;şt&uuml;r. &Ouml;rneğin bir&ccedil;ok hadiste kocaların varlıklı g&uuml;nlerinde ailesine daha fazla infakta bulunmasına vurgu yapıldığını g&ouml;rmekteyiz.<a href=\"#_ftn71\" name=\"_ftnref71\" title=\"\">[71]</a> Benzer bir tavsiye, iddet d&ouml;nemini tamamlamak &uuml;zere kocasının evinde ikamet etmek zorunda kalan boşanmış kadınlar konusunda yapılmıştır.<a href=\"#_ftn72\" name=\"_ftnref72\" title=\"\">[72]</a> Yine kocaların boşanmanın mut&rsquo;asını &ouml;deme konusunda teşvik edilmesi ve bazı durumlarda elzem haline getirilmesi de bir başka &ouml;nemli tedbirdir. Mut&rsquo;a, ge&ccedil;ici kazan&ccedil; demektir ve boşanma mut&rsquo;asından maksat, kocanın mali g&uuml;c&uuml;ne g&ouml;re boşandığı eşine verebileceği bir miktar para veya paraya benzer nakittir. Kur&rsquo;&acirc;n-ı Kerim&rsquo;in mut&rsquo;ayı kadının kocasına y&ouml;nelik hakkı olarak saydığı<a href=\"#_ftn73\" name=\"_ftnref73\" title=\"\">[73]</a> ve bu konunun bir&ccedil;ok rivayette de vurgulandığı belirtilmelidir. &Ouml;rneğin bir rivayete g&ouml;re, İmam Hasan (a.s) eşlerinden birini boşandığı sırada yirmi bin dirhem veya yirmi bin dinar (ki o d&ouml;nemde b&uuml;y&uuml;k paraydı) boşanma mut&rsquo;ası olarak boşandığı eşine verdi. Kadın şaşkınlık i&ccedil;inde İmam&rsquo;a (a.s) ve paraya bakınca hazret ise ş&ouml;yle buyurdu: Bu, ayrılmak &uuml;zere olduğun bir dosttan na&ccedil;izane bir metadır.<a href=\"#_ftn74\" name=\"_ftnref74\" title=\"\">[74]</a></p>\n\n<p>\n	O zaman şunu s&ouml;yleyebiliriz: İslam, evlilik yaşamında resmi ortaklık modelini benimsememekle birlikte, karı koca arasında bir nevi ger&ccedil;ek&ccedil;i ve dostane ortaklık zeminini hazırlamış ve b&ouml;ylece eşitlik&ccedil;i modele nazaran daha sakin, gerilimden uzak, samimi ve mutlu edici bir aile ortamı yaratabilecek bir model sunmuştur.</p>\n\n<p>\n	Şehit &Uuml;stad Murtaza Mutahhar&icirc;, ailevi yaşamın mahiyeti ile ilgili bir yorumunda ş&ouml;yle diyor:</p>\n\n<p>\n	&ldquo;Avrupalılara g&ouml;re ailevi yaşamın mahiyeti, her iki cinsin birbirine ait olacak şekilde insan&icirc; sermayelerin bir araya geldiği bir şirket gibidir; yani iki y&ouml;nl&uuml; bir m&uuml;lkiyettir: Kadın erkeğe aittir ve erkek de kadına; sermayenin şekli dışında başka şirketlerden farkı yoktur ve bu şirket diğer her şirket gibi adalete dayalı olmalıdır. Ama bize g&ouml;re ailevi yaşamın temeli ve mahiyeti şirket kurmak veya m&uuml;lkiyet değil, vahdettir. İşte yaratılış kanununun kadın ve erkeğin doğasına yerleştirdiği doğal yaşam planı budur, iki kişinin birbirine benzeyen sermayelerini ortaya koyup ortak olmaları değil... Yaratılış bu meseleyi ş&ouml;yle tasarlamıştır ki, iki farklı şekilde ve bi&ccedil;imde iki mahl&ucirc;k, m&uuml;spet ve menfi kutuplar olarak birbirini cezbedebilmekte ve bir şirket değil; vahdet oluşturmaktadır. Bunun temelini adaletin &ouml;tesinde bir şey oluşturur ki o da, duygusal vahdet ve birbirine karşı fedak&acirc;rlıktır... Nitekim ebeveynlerin ve &ccedil;ocukların yaşamının temeli de m&uuml;lkiyet ve sahip olma değil, vahdet, kaderlerin birleşmesi, mutluluk ve saadettir.&rdquo;<a href=\"#_ftn75\" name=\"_ftnref75\" title=\"\">[75]</a></p>\n\n<p>\n	Buna karşın bazı ahlak&icirc; faziletlerden yoksun erkekler eşlerinin fedak&acirc;rlıklarını k&ouml;t&uuml;ye kullanarak onları ger&ccedil;ekten s&ouml;m&uuml;rmekte, hatta bazen kadın kocasına ve &ccedil;ocuklarına yıllarca minnetsiz hizmet ettiği halde hi&ccedil;bir mali destek vermeksizin onları boşamaktadırlar.</p>\n\n<p>\n	Bu t&uuml;r muhtemel sorunları &ccedil;&ouml;z&uuml;mlemek i&ccedil;in en uygun din&icirc; y&ouml;ntem, bundan &ouml;nce &ouml;zellikle &uuml;&ccedil;&uuml;nc&uuml; başlıkta anlattığımız nik&acirc;h sırasında şart koşma y&ouml;ntemidir. Şimdiki tartışmamızda da kadın i&ccedil;in nik&acirc;h sırasında, gelecekte evlilikte uyumsuzluk ve boşanma durumu ile karşılaştığı vakit, evdeki hizmetlerine karşılık &uuml;cret talep etme hakkı şartı koşulabilir.</p>\n\n<p>\n	<strong>5-5. Kadınların Yoksulluğu</strong></p>\n\n<p>\n	Bu başlığın altında İslam dini a&ccedil;ısından kadınların yoksulluk meselesini irdelemeye &ccedil;alışacağız.</p>\n\n<p>\n	Bu b&ouml;l&uuml;m&uuml;n başında da belirtildiği &uuml;zere, ailelerin artan dağılma s&uuml;reci, &ccedil;ağımızda kadınların arasında yoksulluğun yaygınlaşmasında en &ouml;nemli etkendir. Feministler bu s&uuml;reci ka&ccedil;ınılmaz bir ger&ccedil;ek varsayıyor ve dolayısıyla kadınların yoksulluk sorununu &ccedil;&ouml;zmek &uuml;zere sundukları &ouml;nerilerde, ailenin temellerinin pekiştirilmesinden s&ouml;z etmiyor; sadece h&uuml;k&uuml;metin desteği, kadınlar i&ccedil;in uygun iş fırsatları ve ev işlerinin bedelinin hesaplanması vb. gibi y&ouml;ntemlere vurgu yapıyor. Oysa bu y&ouml;ntemler ailelerin dağılma s&uuml;recine hizmet etmekten başka bir işe yaramıyor.</p>\n\n<p>\n	Bu eğilimin aksine İslam dini aile eksenli bir eğilim sergiliyor ki bu da; kendine &ouml;zg&uuml; bileşenleri ile aile temelinin g&uuml;&ccedil;lendirilmesi ile sonu&ccedil;lanıyor. Bu bileşenlerin en &ouml;nemlileri ise ş&ouml;yle:</p>\n\n<p>\n	Evliliğe ve aile kurmaya teşvik, boşanmanın tenkit edilmesi ve evlilik s&uuml;recindeki anlaşmazlıkların barış&ccedil;ıl bir şekilde bertaraf edilmesi, yeniden evliliğin teşvik edilmesi ve bek&acirc;r yaşamanın tenkit edilmesi, evlilik dışı cinsel ilişkilerin yasaklanması ve bu yoldan gayri meşru &ccedil;ocukların doğmasının engellenmesi.</p>\n\n<p>\n	&Ouml;te yandan, aile kurumu gereken istikrara sahip olduğu durumlarda, nafakanın bedeli veya erkeğin, eşinin mali giderlerini karşılama sorumluluğu noktasından hareketle kadın şu iki durumdan biri ile karşı karşıyadır:</p>\n\n<p>\n	1- Koca; mali durumu uygun olduğu takdirde, eşinin nafakasını &ouml;rfe uygun olarak &ouml;demelidir. Bu g&ouml;revin &ouml;nemi o kadar fazladır ki, koca yerine getirmekten ka&ccedil;ındığı takdirde, İslam dini yargı m&uuml;dahalesini ve kocayı nafakayı &ouml;demeye veya eşini boşamaya zorlamayı emretmiştir.</p>\n\n<p>\n	Muteber rivayetlere g&ouml;re, eğer koca eşinin beslenme ve giyim ihtiyacını karşılamazsa, imamın g&ouml;revi bu karı kocayı birbirinden boşamaktır.<a href=\"#_ftn76\" name=\"_ftnref76\" title=\"\">[76]</a></p>\n\n<p>\n	Dolayısıyla eğer kocanın mali durumu uygun ise ve eşinin nafakasını karşılama g&ouml;revini yerine getiriyorsa, kadın i&ccedil;in yoksulluk sorunu ortaya &ccedil;ıkmaz.</p>\n\n<p>\n	2- Eğer kocanın mali durumu uygun değilse ve eşinin mali ihtiya&ccedil;larını karşılayacak başka kaynak da yoksa doğal olarak bu yoksulluk kadını da etkileyecektir. Zira s&ouml;z&uuml; edilen rivayetin bu varsayımı da kapsadığını belirten ve bu y&uuml;zden bu varsayımda da kadın i&ccedil;in evlilik anlaşmasını feshetme veya yargıdan boşanma talebinde bulunma hakkı tanıyan bir&ccedil;ok fakihin aksine<a href=\"#_ftn77\" name=\"_ftnref77\" title=\"\">[77]</a> diğer bazı delillere<a href=\"#_ftn78\" name=\"_ftnref78\" title=\"\">[78]</a> ve bir&ccedil;ok fakihin fetvasına g&ouml;re<a href=\"#_ftn79\" name=\"_ftnref79\" title=\"\">[79]</a> kadın b&ouml;yle bir hakka sahip değildir. Nafaka hakkı kocasının yoksulluğu ile yok olmaz ve koca mali durumu iyileşince nafakayı &ouml;demesi gerekir. Bu durumda da yoksulluk doğrudan kocayı etkiler ve kadının yoksulluğu buna t&acirc;bidir. Yani ger&ccedil;ekte yoksul bir kadınla değil, yoksul bir aile durumu ile karşı karşıyayız demektir.</p>\n\n<p>\n	Demek ki bu din&icirc; modelin uygulanması, boşanmış veya ailesine bakmak zorunda kalan kadınların sayısının azalması ile sonu&ccedil;lanır ve b&ouml;ylece yoksulluğun cinsiyete tabi olması veya kadınlara &ouml;zg&uuml; olması durumu da ortadan kalkmış olur, ama yoksulluk sorunu cinsiyetten bağımsız olarak genel bir sorun şeklinde ortada kalır. İslam dini bu sorunu &ccedil;&ouml;zmek i&ccedil;in servetin zek&acirc;t, humus, sadaka, vakfetme... yolu ile dağıtılması gibi kendine &ouml;zg&uuml; &ccedil;&ouml;z&uuml;m yolları sunmuştur.</p>\n\n<p>\n	Şunu da hatırlatmakta yarar var: İslam dininin boşanma durumlarında bazı farz veya m&uuml;stehap tedbir ve tavsiyeleri de kadınların yoksullaşmasını &ouml;nleme bağlamında etkilidir ki bu tedbir ve tavsiyelere mehirin &ouml;denmesinin farz olması, nik&acirc;h sırasında koşulan şartlara g&ouml;re kadına bazı malların tahsis edilmesi ve boşanma mut&rsquo;asının m&uuml;stehap sayılması gibi durumları &ouml;rnek verebiliriz.</p>\n\n<p>\n	Bu başlıkta ayrıca &ccedil;ocukların nafakası meselesine de değinmek gerekir. Bu konuda esas itibarı ile kadın; &ccedil;ocukların sorumluluğunu &uuml;stlendiği durumlarda bile onların nafakasından sorumlu değildir ve &ccedil;ocukların nafakası en başta kendi mallarından &ouml;denir ve malın yokluğunda &ccedil;ocukların nafakası baba veya dedelerinin boynunadır ve bu iki durumdan hi&ccedil;biri m&uuml;mk&uuml;n olmadığı durumlarda, anne &ccedil;ocukların nafakasından sorumludur.<a href=\"#_ftn80\" name=\"_ftnref80\" title=\"\">[80]</a></p>\n\n<p>\n	Kuşkusuz bu durumun, ailelerine bakmakla y&uuml;k&uuml;ml&uuml; olan kadınların yoksulluk sorununun azalmasında b&uuml;y&uuml;k tesiri vardır. Oysa kadının &ccedil;ocuklarının sorumluluğunu &uuml;stlendiği Batılı modellerde boşanmış kadınlara daha fazla hak tanınmasına karşın, bir&ccedil;ok sorunla karşı karşıya oldukları bilinmektedir; zira en iyi şartlarda, yani eski kocanın &ccedil;ocuklarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;klerine bağlı olduğu durumlarda, anne, &ccedil;ocukların mali giderlerinin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; bizzat karşılamak zorundadır.</p>\n\n<p>\n	Araştırmalar, Amerika&rsquo;da boşanmış kadınlar ve &ccedil;ocuklarının yaşam standartlarının %73 gerilemesinden acı &ccedil;ektiğini, oysa eski kocalarının boşanmadan sonraki birinci yılda yaşam standartlarında %42 y&uuml;kselme ile karşılaştıklarını g&ouml;steriyor. Ayrıca yapılan tahminlere g&ouml;re boşanmış kadınların %25 kadarı boşanmayı takip eden ilk beş yılda, bir s&uuml;reliğine de olsa yoksulluk i&ccedil;inde yaşamak zorunda kalıyor.<a href=\"#_ftn81\" name=\"_ftnref81\" title=\"\">[81]</a></p>\n\n<p>\n	<strong>5-6. Kadınlar ve Servet Artışı Durumu</strong></p>\n\n<p>\n	Bu makaleyi şunu hatırlatarak noktalamak istiyoruz: İslam dini kadınların yoksulluğunu azaltma doğrultusunda aldığı tedbirlerin yanında, servetlerini arttırma zeminini de oluşturmuştur. Zira kadınlar &ccedil;alışarak gelir elde edebilme durumu dışında mehir, miras, hediyeler vs. yollardan mal edinebilir ve bir&ccedil;ok durumda din&icirc; ve yasal a&ccedil;ıdan kocasına, &ccedil;ocuklarına ve yakınlarına y&ouml;nelik mali y&uuml;k&uuml;ml&uuml;l&uuml;kten muaf olduklarından, elde ettikleri malı iktisadi faaliyetlerde k&acirc;r getirecek şekilde kullanabilir.</p>\n\n<p>\n	Kuşkusuz doğru bir planlama yapıldığı takdirde, kadınların sermayelerinden &uuml;lkelerin &ouml;nemli bir servet kaynağı olarak ve ekonomik gelişme ve kalkınma yolunda yararlanılabilir. Sade bir hesaplama ile İran gibi bir &uuml;lkede kadınların &ccedil;ok azmış gibi g&ouml;z&uuml;ken mal varlıkları bir arada d&uuml;ş&uuml;n&uuml;ld&uuml;ğ&uuml;nde, binlerce milyarlık servetler ortaya &ccedil;ıkar ki zaten bu servetin b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml; hali hazırda da bankacılık sisteminde ve borsalarda &ccedil;alışmaktadır.</p>\n\n<p>\n	Buna karşı, erkekler mal varlıklarının b&uuml;y&uuml;k bir b&ouml;l&uuml;m&uuml;n&uuml; eş ve &ccedil;ocuklarının nafakası ve &uuml;stlendikleri diğer mali y&uuml;k&uuml;ml&uuml;l&uuml;kler yolunda harcamak zorundadır ve bu durum, erkeklerin mali sermayesini b&uuml;y&uuml;k &ouml;l&ccedil;&uuml;de azaltır. B&ouml;ylece M&uuml;sl&uuml;man kadın, ailenin nafakasından sorumlu olarak kocasını benimsemenin yanında kendi mali sermayesini akılcı bir şekilde değerlendirerek bağımsızlık gibi olumlu bir duyguya da kavuşabilir.</p>\n\n<p>\n	Buna karşın bundan &ouml;nce beyan edilen İslam&rsquo;ın mal ve servete y&ouml;nelik değerlere dayalı yaklaşımı, erkekler gibi kadınlar i&ccedil;in de ge&ccedil;erlidir. Bu y&uuml;zden zengin M&uuml;sl&uuml;man kadın modeli olan, yani t&uuml;m servetini İslam&rsquo;ın korunması ve g&uuml;&ccedil;lenmesi yolunda sarf eden Hz. Peygamber&rsquo;in (s.a.a) muhterem eşi Hz. Hatice (a.s), İslam k&uuml;lt&uuml;r&uuml;nde se&ccedil;kin bir konuma sahiptir.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\"><sup><sup>[1]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn2\">\n		<p>\n			<a href=\"#_ftnref2\" name=\"_ftn2\" title=\"\"><sup><sup>[2]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Meclis&icirc;, Biharu&rsquo;l-Envar, c.16, s.9 ve Taberan&icirc;, Mu&rsquo;cemu&rsquo;l-Kebir, c.25, s.13.</p>\n	</div>\n\n	<div id=\"ftn3\">\n		<p>\n			<a href=\"#_ftnref3\" name=\"_ftn3\" title=\"\"><sup><sup>[3]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.24, s.264.</p>\n	</div>\n\n	<div id=\"ftn4\">\n		<p>\n			<a href=\"#_ftnref4\" name=\"_ftn4\" title=\"\"><sup><sup>[4]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 64. bab, s.174.</p>\n	</div>\n\n	<div id=\"ftn5\">\n		<p>\n			<a href=\"#_ftnref5\" name=\"_ftn5\" title=\"\"><sup><sup>[5]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 19. bab, s.93-95.</p>\n	</div>\n\n	<div id=\"ftn6\">\n		<p>\n			<a href=\"#_ftnref6\" name=\"_ftn6\" title=\"\"><sup><sup>[6]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.15, &ldquo;İded&rdquo; babları, 34. bab, s.461.</p>\n	</div>\n\n	<div id=\"ftn7\">\n		<p>\n			<a href=\"#_ftnref7\" name=\"_ftn7\" title=\"\"><sup><sup>[7]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; age. c.13, &ldquo;İcare&rdquo; kitabı, 31. bab, s.280.</p>\n	</div>\n\n	<div id=\"ftn8\">\n		<p>\n			<a href=\"#_ftnref8\" name=\"_ftn8\" title=\"\"><sup><sup>[8]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Kuleyn&icirc;, el-K&acirc;f&icirc;, c.5, s.496.</p>\n	</div>\n\n	<div id=\"ftn9\">\n		<p>\n			<a href=\"#_ftnref9\" name=\"_ftn9\" title=\"\"><sup><sup>[9]</sup></sup></a>&nbsp;&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.12, &ldquo;M&acirc; Yuktesebu Bih&rdquo; babları, 5 ve 15.bablar, s.62-65 ve 84-85.</p>\n	</div>\n\n	<div id=\"ftn10\">\n		<p>\n			<a href=\"#_ftnref10\" name=\"_ftn10\" title=\"\"><sup><sup>[10]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.14, &ldquo;Mukaddimatu&rsquo;n-Nik&acirc;h&rdquo; babları, 6 ve 9. bablar, s.14 ve 24.</p>\n	</div>\n\n	<div id=\"ftn11\">\n		<p>\n			<a href=\"#_ftnref11\" name=\"_ftn11\" title=\"\"><sup><sup>[11]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sefir&icirc;, Camia Şinasi-i İştiğal-i Zenan, s.45 ve yine bk. Lott, Women&rsquo;s Lives, P.242.</p>\n	</div>\n\n	<div id=\"ftn12\">\n		<p>\n			<a href=\"#_ftnref12\" name=\"_ftn12\" title=\"\"><sup><sup>[12]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nur&icirc;, M&uuml;stedreku&rsquo;l-Vesail, c.12, s.327.</p>\n	</div>\n\n	<div id=\"ftn13\">\n		<p>\n			<a href=\"#_ftnref13\" name=\"_ftn13\" title=\"\"><sup><sup>[13]</sup></sup></a>&nbsp;&nbsp;&nbsp; Oakley, Woman&rsquo;s Work: The Housewife, Past and Present, P.200-215.</p>\n	</div>\n\n	<div id=\"ftn14\">\n		<p>\n			<a href=\"#_ftnref14\" name=\"_ftn14\" title=\"\"><sup><sup>[14]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.157-158.</p>\n	</div>\n\n	<div id=\"ftn15\">\n		<p>\n			<a href=\"#_ftnref15\" name=\"_ftn15\" title=\"\"><sup><sup>[15]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid. P.222.</p>\n	</div>\n\n	<div id=\"ftn16\">\n		<p>\n			<a href=\"#_ftnref16\" name=\"_ftn16\" title=\"\"><sup><sup>[16]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thoughet, P.26.</p>\n	</div>\n\n	<div id=\"ftn17\">\n		<p>\n			<a href=\"#_ftnref17\" name=\"_ftn17\" title=\"\"><sup><sup>[17]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burr, Gender and Social Psychology, P.82.</p>\n	</div>\n\n	<div id=\"ftn18\">\n		<p>\n			<a href=\"#_ftnref18\" name=\"_ftn18\" title=\"\"><sup><sup>[18]</sup></sup></a>&nbsp;&nbsp;&nbsp; Harvey and MacDonald, Doing Socialogy, P.197.</p>\n	</div>\n\n	<div id=\"ftn19\">\n		<p>\n			<a href=\"#_ftnref19\" name=\"_ftn19\" title=\"\"><sup><sup>[19]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bilton, et al., Introductory Sociology, P.307.</p>\n	</div>\n\n	<div id=\"ftn20\">\n		<p>\n			<a href=\"#_ftnref20\" name=\"_ftn20\" title=\"\"><sup><sup>[20]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, &ldquo;Marriage, Family Life and Women&rsquo;s Employment&rdquo;, Marriage and Family in Transition, P.156.</p>\n	</div>\n\n	<div id=\"ftn21\">\n		<p>\n			<a href=\"#_ftnref21\" name=\"_ftn21\" title=\"\"><sup><sup>[21]</sup></sup></a>&nbsp;&nbsp;&nbsp; Berk, Child Development, P.585.</p>\n	</div>\n\n	<div id=\"ftn22\">\n		<p>\n			<a href=\"#_ftnref22\" name=\"_ftn22\" title=\"\"><sup><sup>[22]</sup></sup></a>&nbsp;&nbsp;&nbsp; Wilkie, Ibid, P.150.</p>\n	</div>\n\n	<div id=\"ftn23\">\n		<p>\n			<a href=\"#_ftnref23\" name=\"_ftn23\" title=\"\"><sup><sup>[23]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; b&ouml;l&uuml;m, Manev&icirc; S&uuml;luk - Salih Amel konusu.</p>\n	</div>\n\n	<div id=\"ftn24\">\n		<p>\n			<a href=\"#_ftnref24\" name=\"_ftn24\" title=\"\"><sup><sup>[24]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nisa, 34 ve Talak 6 ve 7.</p>\n	</div>\n\n	<div id=\"ftn25\">\n		<p>\n			<a href=\"#_ftnref25\" name=\"_ftn25\" title=\"\"><sup><sup>[25]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kar, Zenan Der Bazar-i Kar-i İran, s.163.</p>\n	</div>\n\n	<div id=\"ftn26\">\n		<p>\n			<a href=\"#_ftnref26\" name=\"_ftn26\" title=\"\"><sup><sup>[26]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.17, İhyau&rsquo;l-Emvat babları, 12. bab, s.340-342.</p>\n	</div>\n\n	<div id=\"ftn27\">\n		<p>\n			<a href=\"#_ftnref27\" name=\"_ftn27\" title=\"\"><sup><sup>[27]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Akit Zımnında Şart Koşma&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; b&ouml;l&uuml;m&uuml;n sonucu ve &ldquo;Nef-i Zırar = Zarar vermeme&rdquo; kuralı hakkında bk. &Uuml;&ccedil;&uuml;nc&uuml; ek.</p>\n	</div>\n\n	<div id=\"ftn28\">\n		<p>\n			<a href=\"#_ftnref28\" name=\"_ftn28\" title=\"\"><sup><sup>[28]</sup></sup></a>&nbsp;&nbsp;&nbsp; Giddens, Camia Şinasi, s.202.</p>\n	</div>\n\n	<div id=\"ftn29\">\n		<p>\n			<a href=\"#_ftnref29\" name=\"_ftn29\" title=\"\"><sup><sup>[29]</sup></sup></a>&nbsp;&nbsp;&nbsp; R&uuml;stem&icirc;, Cinsiyet, İştiğal ve İslamgera&icirc;, s.95-96.</p>\n	</div>\n\n	<div id=\"ftn30\">\n		<p>\n			<a href=\"#_ftnref30\" name=\"_ftn30\" title=\"\"><sup><sup>[30]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Teminist Thought, P.208.</p>\n	</div>\n\n	<div id=\"ftn31\">\n		<p>\n			<a href=\"#_ftnref31\" name=\"_ftn31\" title=\"\"><sup><sup>[31]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kasas, 23.</p>\n	</div>\n\n	<div id=\"ftn32\">\n		<p>\n			<a href=\"#_ftnref32\" name=\"_ftn32\" title=\"\"><sup><sup>[32]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.190-191.</p>\n	</div>\n\n	<div id=\"ftn33\">\n		<p>\n			<a href=\"#_ftnref33\" name=\"_ftn33\" title=\"\"><sup><sup>[33]</sup></sup></a>&nbsp;&nbsp;&nbsp; Abbott ve Wallace, Camia Şinasi-i Zenan, s.106 ve 190-192.</p>\n	</div>\n\n	<div id=\"ftn34\">\n		<p>\n			<a href=\"#_ftnref34\" name=\"_ftn34\" title=\"\"><sup><sup>[34]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.106-107.</p>\n	</div>\n\n	<div id=\"ftn35\">\n		<p>\n			<a href=\"#_ftnref35\" name=\"_ftn35\" title=\"\"><sup><sup>[35]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.202-205.</p>\n	</div>\n\n	<div id=\"ftn36\">\n		<p>\n			<a href=\"#_ftnref36\" name=\"_ftn36\" title=\"\"><sup><sup>[36]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nafakanın felsefesi ve onunla ilgili eleştirilerin reddi hakkında bk. Mutahhar&icirc;, Nizam-i Hukuk-i Zen Der İslam, s.258-274.</p>\n	</div>\n\n	<div id=\"ftn37\">\n		<p>\n			<a href=\"#_ftnref37\" name=\"_ftn37\" title=\"\"><sup><sup>[37]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konularla hakkında bk. İkinci b&ouml;l&uuml;m, &ldquo;Aileyi Destekleme ve G&ouml;zetleme Fonksiyonları&rdquo; ve &ldquo;İslam ve Fenimizm a&ccedil;ısından Aile Fonksiyonları&rdquo;, Hava ve &Uuml;niversite, sayı:35, s.18-25.</p>\n	</div>\n\n	<div id=\"ftn38\">\n		<p>\n			<a href=\"#_ftnref38\" name=\"_ftn38\" title=\"\"><sup><sup>[38]</sup></sup></a>&nbsp;&nbsp;&nbsp; Sherman ve Greenwood, Didgahha-i Nevin-i Camiaşinas&icirc;, s.195.</p>\n	</div>\n\n	<div id=\"ftn39\">\n		<p>\n			<a href=\"#_ftnref39\" name=\"_ftn39\" title=\"\"><sup><sup>[39]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nicholson, &ldquo;Feminism and Marx&rdquo; The Second Wave, P.142.</p>\n	</div>\n\n	<div id=\"ftn40\">\n		<p>\n			<a href=\"#_ftnref40\" name=\"_ftn40\" title=\"\"><sup><sup>[40]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P.55.</p>\n	</div>\n\n	<div id=\"ftn41\">\n		<p>\n			<a href=\"#_ftnref41\" name=\"_ftn41\" title=\"\"><sup><sup>[41]</sup></sup></a>&nbsp;&nbsp;&nbsp; İbid, P.53.</p>\n	</div>\n\n	<div id=\"ftn42\">\n		<p>\n			<a href=\"#_ftnref42\" name=\"_ftn42\" title=\"\"><sup><sup>[42]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu konuda, İslam&rsquo;ın -ister kadınlar hakkında ve ister erkekler hakkında- uhrev&icirc; m&uuml;k&acirc;fatları hatırlatarak vurguladığı ev işinin manevi değerini sunduk. &Ouml;rneğin, bk. Vesailu&rsquo;ş-Şia, c.14, Mukaddimatu&rsquo;n-Nik&acirc;h bablarından 9 ve 89. bab, s.21, 24, 123; Biharu&rsquo;l-Envar, c.104, s.132.</p>\n	</div>\n\n	<div id=\"ftn43\">\n		<p>\n			<a href=\"#_ftnref43\" name=\"_ftn43\" title=\"\"><sup><sup>[43]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ben&icirc; Haşim&icirc; Humeyn&icirc;, Tevzihu&rsquo;l-Mesail-i Merac&icirc;, c.2, s.407.</p>\n	</div>\n\n	<div id=\"ftn44\">\n		<p>\n			<a href=\"#_ftnref44\" name=\"_ftn44\" title=\"\"><sup><sup>[44]</sup></sup></a>&nbsp;&nbsp;&nbsp; age. s.422; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.303 ve Tabataba&icirc;, el-Mizan, c.2, s.240-241.</p>\n	</div>\n\n	<div id=\"ftn45\">\n		<p>\n			<a href=\"#_ftnref45\" name=\"_ftn45\" title=\"\"><sup><sup>[45]</sup></sup></a>&nbsp;&nbsp;&nbsp; K&uuml;lt&uuml;rel bir &ccedil;alışmayla, erkeklerin eşlerine mali &ouml;demeleri hediye gibi diğer adlar altında &ouml;denmesi i&ccedil;in zemin hazırlanması İslam&icirc; &ouml;ğretiler ve ideal yaşam gere&ccedil;leriyle daya uyumludur.</p>\n	</div>\n\n	<div id=\"ftn46\">\n		<p>\n			<a href=\"#_ftnref46\" name=\"_ftn46\" title=\"\"><sup><sup>[46]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tong, Feminist Thought, P:61-2.</p>\n	</div>\n\n	<div id=\"ftn47\">\n		<p>\n			<a href=\"#_ftnref47\" name=\"_ftn47\" title=\"\"><sup><sup>[47]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ramazanoğlu, Feminism and the Contradictions of Oppression, P.186-7.</p>\n	</div>\n\n	<div id=\"ftn48\">\n		<p>\n			<a href=\"#_ftnref48\" name=\"_ftn48\" title=\"\"><sup><sup>[48]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae, and Spander, (eds.), Routledge International Encyclopedia of Women, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn49\">\n		<p>\n			<a href=\"#_ftnref49\" name=\"_ftn49\" title=\"\"><sup><sup>[49]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, P.1380.</p>\n	</div>\n\n	<div id=\"ftn50\">\n		<p>\n			<a href=\"#_ftnref50\" name=\"_ftn50\" title=\"\"><sup><sup>[50]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 2, P.675.</p>\n	</div>\n\n	<div id=\"ftn51\">\n		<p>\n			<a href=\"#_ftnref51\" name=\"_ftn51\" title=\"\"><sup><sup>[51]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 4, P.2009.</p>\n	</div>\n\n	<div id=\"ftn52\">\n		<p>\n			<a href=\"#_ftnref52\" name=\"_ftn52\" title=\"\"><sup><sup>[52]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ibid, Vol. 3, P.1379.</p>\n	</div>\n\n	<div id=\"ftn53\">\n		<p>\n			<a href=\"#_ftnref53\" name=\"_ftn53\" title=\"\"><sup><sup>[53]</sup></sup></a>&nbsp;&nbsp;&nbsp; Lott, Women&rsquo;s Lives, P.230.</p>\n	</div>\n\n	<div id=\"ftn54\">\n		<p>\n			<a href=\"#_ftnref54\" name=\"_ftn54\" title=\"\"><sup><sup>[54]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Vol. 3, P.1657.</p>\n	</div>\n\n	<div id=\"ftn55\">\n		<p>\n			<a href=\"#_ftnref55\" name=\"_ftn55\" title=\"\"><sup><sup>[55]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 32.</p>\n	</div>\n\n	<div id=\"ftn56\">\n		<p>\n			<a href=\"#_ftnref56\" name=\"_ftn56\" title=\"\"><sup><sup>[56]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Kadınların mehirlerini g&ouml;n&uuml;l hoşluğu ile kendilerine verin. Eğer g&ouml;n&uuml;l rızası ile mehirlerinin bir miktarından ge&ccedil;erlerse, onu afiyetle yiyin.&rdquo; Nis&acirc;, 4.</p>\n	</div>\n\n	<div id=\"ftn57\">\n		<p>\n			<a href=\"#_ftnref57\" name=\"_ftn57\" title=\"\"><sup><sup>[57]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Eğer bir eşi bırakıp yerine başka bir eş almak isterseniz, (mehir olarak) onlardan birine y&uuml;klerle mal vermiş olsanız dahi, ondan bir şey almayın. Yoksa bunu (mehri), iftira ve apa&ccedil;ık g&uuml;naha başvurarak onlardan almak mı istiyorsunuz?! Nasıl bu mehri alıyorsunuz?! Oysa birbirinizle ilişkide bulunmuşsunuz ve eşleriniz de sizden sağlam bir ahit almışlardır!&rdquo; Nis&acirc;, 20-21.</p>\n	</div>\n\n	<div id=\"ftn58\">\n		<p>\n			<a href=\"#_ftnref58\" name=\"_ftn58\" title=\"\"><sup><sup>[58]</sup></sup></a>&nbsp;&nbsp;&nbsp; Kramarae and Spender (eds.), Ibid, Vol. 3, P.1380.</p>\n	</div>\n\n	<div id=\"ftn59\">\n		<p>\n			<a href=\"#_ftnref59\" name=\"_ftn59\" title=\"\"><sup><sup>[59]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn60\">\n		<p>\n			<a href=\"#_ftnref60\" name=\"_ftn60\" title=\"\"><sup><sup>[60]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 12.</p>\n	</div>\n\n	<div id=\"ftn61\">\n		<p>\n			<a href=\"#_ftnref61\" name=\"_ftn61\" title=\"\"><sup><sup>[61]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 176.</p>\n	</div>\n\n	<div id=\"ftn62\">\n		<p>\n			<a href=\"#_ftnref62\" name=\"_ftn62\" title=\"\"><sup><sup>[62]</sup></sup></a>&nbsp;&nbsp;&nbsp; Nis&acirc;, 11.</p>\n	</div>\n\n	<div id=\"ftn63\">\n		<p>\n			<a href=\"#_ftnref63\" name=\"_ftn63\" title=\"\"><sup><sup>[63]</sup></sup></a>&nbsp;&nbsp;&nbsp; Rivayetin metni ş&ouml;yledir: &ldquo;Bu h&uuml;k&uuml;m, (kadının gayrimenkulden miras alamaması) nedeni şudur: &Ccedil;&uuml;nk&uuml; kadın başka bir erkekle evlenebilir ve kocası veya diğer bir kavimden olan kadının &ccedil;ocukları gelip miras&ccedil;ıların gayrimenkullerine engel olabilirler.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 6. bab, s.518.</p>\n	</div>\n\n	<div id=\"ftn64\">\n		<p>\n			<a href=\"#_ftnref64\" name=\"_ftn64\" title=\"\"><sup><sup>[64]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Muhammed B&acirc;kır&rsquo;a (a.s) bu d&uuml;nyadan g&ouml;&ccedil;en ve ondan başka miras&ccedil;ısı olmayan kadın hakkında sordum. İmam (a.s) ş&ouml;yle buyurdu: Ondan başka bir miras&ccedil;ı yoksa, bu durumda mal onundur.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ezvac babları, 3. bab, s.512.</p>\n	</div>\n\n	<div id=\"ftn65\">\n		<p>\n			<a href=\"#_ftnref65\" name=\"_ftn65\" title=\"\"><sup><sup>[65]</sup></sup></a>&nbsp;&nbsp;&nbsp; &ldquo;Altın ve g&uuml;m&uuml;ş&uuml; biriktirip Allah yolunda harcamayanlar var ya, onları acı bir azapla m&uuml;jdele.&rdquo; Tevbe, 34.</p>\n	</div>\n\n	<div id=\"ftn66\">\n		<p>\n			<a href=\"#_ftnref66\" name=\"_ftn66\" title=\"\"><sup><sup>[66]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Mal ancak şu beş &ouml;zellikle toplanır: Aşırı cimrilikle, uzun arzularla, b&uuml;y&uuml;k hırsla, sıla-i rahimi kesmekle ve d&uuml;nyayı ahirete tercih etmekle.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 31. bab, s.265.</p>\n	</div>\n\n	<div id=\"ftn67\">\n		<p>\n			<a href=\"#_ftnref67\" name=\"_ftn67\" title=\"\"><sup><sup>[67]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bu c&uuml;mleden muteber bir rivayette ş&ouml;yle ge&ccedil;mektedir: &ldquo;Kadın i&ccedil;in cihad, nafaka ve akıl sahibi kimsenin kan pahası yoktur. Bunlar erkek i&ccedil;indir. Bu nedenle kadın i&ccedil;in bir pay, erkek i&ccedil;in ise iki pay kılınmıştır.&rdquo; Vesailu&rsquo;ş-Şia, c.17, Mirasu&rsquo;l-Ebeveyn-i ve&rsquo;l Evlat bablarından 2. bab, s.436.</p>\n	</div>\n\n	<div id=\"ftn68\">\n		<p>\n			<a href=\"#_ftnref68\" name=\"_ftn68\" title=\"\"><sup><sup>[68]</sup></sup></a>&nbsp;&nbsp;&nbsp; Tabataba&icirc;, el-Mizan Fi Tefsiri&rsquo;l-Kur&rsquo;&acirc;n, c.4, s.213.</p>\n	</div>\n\n	<div id=\"ftn69\">\n		<p>\n			<a href=\"#_ftnref69\" name=\"_ftn69\" title=\"\"><sup><sup>[69]</sup></sup></a>&nbsp;&nbsp;&nbsp; bk. D&ouml;rd&uuml;nc&uuml; B&ouml;l&uuml;m, &ldquo;Salih Amel&rdquo; konusu.</p>\n	</div>\n\n	<div id=\"ftn70\">\n		<p>\n			<a href=\"#_ftnref70\" name=\"_ftn70\" title=\"\"><sup><sup>[70]</sup></sup></a>&nbsp;&nbsp;&nbsp; Burada değinilen k&uuml;lt&uuml;rel etkenler illaki negatif etkenler değillerdir ve İslam&rsquo;ın Kişisel ve toplumsal &ccedil;ıkarları temin etmek amacıyla kadının ailevi rolleri i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; değer ve &ouml;ncelikleri bu k&uuml;lt&uuml;rel etkenlerin bir b&ouml;l&uuml;m&uuml; olarak g&ouml;rebiliriz.</p>\n	</div>\n\n	<div id=\"ftn71\">\n		<p>\n			<a href=\"#_ftnref71\" name=\"_ftn71\" title=\"\"><sup><sup>[71]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Nafakat bablar, 20. bab, s.248-241.</p>\n	</div>\n\n	<div id=\"ftn72\">\n		<p>\n			<a href=\"#_ftnref72\" name=\"_ftn72\" title=\"\"><sup><sup>[72]</sup></sup></a>&nbsp;&nbsp;&nbsp; Talak, 7.</p>\n	</div>\n\n	<div id=\"ftn73\">\n		<p>\n			<a href=\"#_ftnref73\" name=\"_ftn73\" title=\"\"><sup><sup>[73]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bakara, 236 ve 241.</p>\n	</div>\n\n	<div id=\"ftn74\">\n		<p>\n			<a href=\"#_ftnref74\" name=\"_ftn74\" title=\"\"><sup><sup>[74]</sup></sup></a>&nbsp;&nbsp;&nbsp; Vesailu&rsquo;ş-Şia, c.15, Muhur babları, 49. bab, s.57 (dipnot).</p>\n	</div>\n\n	<div id=\"ftn75\">\n		<p>\n			<a href=\"#_ftnref75\" name=\"_ftn75\" title=\"\"><sup><sup>[75]</sup></sup></a>&nbsp;&nbsp;&nbsp; Mutahhar&icirc;, Yaddaştha-i Şehid Mutahhar&icirc;, c.5, s.33-34.</p>\n	</div>\n\n	<div id=\"ftn76\">\n		<p>\n			<a href=\"#_ftnref76\" name=\"_ftn76\" title=\"\"><sup><sup>[76]</sup></sup></a>&nbsp;&nbsp;&nbsp; Hadisin metni ş&ouml;yledir: &ldquo;Bir kimse eşinin yiyecek ve giyeceklerini g&uuml;zel bir şekilde vermezse aralarına yarılık d&uuml;şer.&rdquo; Vesailu&rsquo;ş-Şia, c.15, Nafakat babları, 1. bab, s.223, h.1; aynı şekle 2, 4, 6 ve 12 hadisler.</p>\n	</div>\n\n	<div id=\"ftn77\">\n		<p>\n			<a href=\"#_ftnref77\" name=\"_ftn77\" title=\"\"><sup><sup>[77]</sup></sup></a>&nbsp;&nbsp;&nbsp; el-Amil&icirc;, Nihayetu&rsquo;l-Meram, c.1, s.205; el-Hekim, Minhacu&rsquo;s-Salihin, c.2, s.305.</p>\n	</div>\n\n	<div id=\"ftn78\">\n		<p>\n			<a href=\"#_ftnref78\" name=\"_ftn78\" title=\"\"><sup><sup>[78]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bunlardan biri şu ayettir: &ldquo;Eğer (size bor&ccedil;lu olan şahıs) sıkıntıda ise, genişliğe &ccedil;ıkıncaya kadar beklenmelidir.&rdquo; Bakara, 280. Ve yine şu hadis: &ldquo;Ali&rsquo;den (a.s): Bir kadın nafakasını vermiyor diye kocası aleyhine dava a&ccedil;tı. Kadının kocası fakirdi; bunun &uuml;zerine İmam kocasını hapse atmaktan sakınarak ş&ouml;yle buyurdu: &ldquo;Her zorluğun yanında bir kolaylık vardır.&rdquo; Vesailu&rsquo;ş-Şia, c.13, Hicr H&uuml;k&uuml;mleri, 7. bab, s.148.</p>\n	</div>\n\n	<div id=\"ftn79\">\n		<p>\n			<a href=\"#_ftnref79\" name=\"_ftn79\" title=\"\"><sup><sup>[79]</sup></sup></a>&nbsp;&nbsp;&nbsp; Bahran&icirc;, Hedaiku&rsquo;n-Nazire, c.24, s.80; Necef&icirc;, Cevahiru&rsquo;l-Kelam, c.30, s.105.</p>\n	</div>\n\n	<div id=\"ftn80\">\n		<p>\n			<a href=\"#_ftnref80\" name=\"_ftn80\" title=\"\"><sup><sup>[80]</sup></sup></a>&nbsp;&nbsp;&nbsp; İmam Humeyni, Tahriru&rsquo;l-Vesile, c.2, s.322.</p>\n	</div>\n\n	<div id=\"ftn81\">\n		<p>\n			<a href=\"#_ftnref81\" name=\"_ftn81\" title=\"\"><sup><sup>[81]</sup></sup></a>&nbsp;&nbsp;&nbsp; Ward and Stone, Socialogy fort he 21st Century, P.298.</p>\n	</div>\n</div>','İslami Açıdan Ekonomik Alandaki Cinsiyet Farklılıkları','','publish','closed','open','','islami-acidan-ekonomik-alandaki-cinsiyet-farkliliklari-3','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3353',0,'post','',0),(3354,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h4 style=\"text-align: right;\">\n	Ali DEMİR/Erenler 4-5</h4>\n\n<p>\n	B&uuml;veyh&icirc;ler 932-1062 yılları arasında İran ve Irak&rsquo;ta h&uuml;k&uuml;m s&uuml;ren Deylem asıllı bir hanedandır. Hanedan, adını Sasan&icirc; h&uuml;k&uuml;mdarı Behram-ı G&ucirc;r&rsquo;un soyundan olduğu iddia edilen B&uuml;veyh bin Fenna H&uuml;srev&rsquo;den alır. Deylem&icirc;ler, &ouml;nceleri Mecus&icirc; ve putperest bir kavim iken, onuncu y&uuml;zyılın başında Ali evladından Hasan el-Utruş&rsquo;un gayretleri ile M&uuml;sl&uuml;man oldular ve Şi&icirc;liği benimsediler.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	İmam Mehdi (a.s) ile Şi&icirc;ler arasındaki bağlantıyı sağlayan d&ouml;rd&uuml;nc&uuml; naip Ali bin Muhammed&rsquo;in Milad&icirc; 940 yılında vefat etmesiyle b&uuml;y&uuml;k gaybet/b&uuml;y&uuml;k gizlilik d&ouml;nemi başlamış oldu.</p>\n\n<p>\n	Gerek On İki İmamların hayatta olduğu d&ouml;nemde ve gerekse de İmam Mehdi (a.s) gaybete &ccedil;ekildiği zamanlarda, Şi&icirc;lik yayılma metodu olarak, bazı mezheplerin aksine, şiddet yerine tebliği, a&ccedil;ıklamayı ve &ouml;ğretmeyi se&ccedil;mişti. &Ccedil;&uuml;nk&uuml; biliyorlardı ki, <em>&ldquo;iman sevgidir&rdquo;</em>;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a> sevgi ise zorla dayatılmaz; kılı&ccedil;la, kanla ikame edilmez.</p>\n\n<p>\n	İşte bu mantıkla ve bu bilin&ccedil;le hareket eden Ali evl&acirc;tlarının ve Ali dostlarının gayretleri ve &ccedil;alışmaları ile bir&ccedil;ok kabile M&uuml;sl&uuml;man oldu ve İslamiyet&rsquo;in Şi&icirc;lik kolunu se&ccedil;ti. Bu kabilelerden biri de, Ali evl&acirc;dından Hasan el-Utruş&rsquo;un &ccedil;abaları ile M&uuml;sl&uuml;man olan ve B&uuml;veyh&icirc; Devleti&rsquo;ni kuracak olan Deylem kabilesi idi.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	B&Uuml;VEYH&Icirc; DEVLETİ&rsquo;NİN KURULUŞU</h3>\n\n<p>\n	Deylem kabilesinden B&uuml;veyh bin Fenna H&uuml;srev&rsquo;in Ebu Hasan Ali, Ebu Ali Hasan ve Ahmed adlarında &uuml;&ccedil; oğlu vardı ki, bunların savaş&ccedil;ılık ve komutanlık yetenekleri ileri derecede idi. Bu &uuml;&ccedil; kardeş, ilk &ouml;nce Gilanlı bir kabileye mensup olan Emir Makan bin Kak&icirc;&rsquo;nin komutasında Sasan&icirc;ler&rsquo;in emri altına girdiler. Ne var ki, Emir Makan sonraki zamanlarda Sasan&icirc;ler&rsquo;le ters d&uuml;şt&uuml; ve bu devlete karşı savaştı. Ancak yine bir Gilanlı olan Merdavi&ccedil;, Sasan&icirc;ler&rsquo;in emri altında Emir Makan&rsquo;a karşı savaşarak onu yendi. Bu yenilgi &uuml;zerine Emir Makan, Taberistan&rsquo;ı terk etmek zorunda kaldı. Bunun &uuml;zerine bu &uuml;&ccedil; kardeş, Taberistan ve C&uuml;rcan&rsquo;da Ziyar&icirc;ler Hanedanı&rsquo;nı kuran Merdavic&rsquo;in emrine girdiler.</p>\n\n<p>\n	Ebu Hasan Ali,<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a> Merdavi&ccedil; tarafından Kere&ccedil; valisi olarak atanınca bunu bir fırsat bildi ve İran&rsquo;ın g&uuml;neyinde bir devlet kurmak i&ccedil;in Deylem kabilesinden bir&ccedil;ok kişiyi etrafında toplamaya başladı ve g&uuml;neye doğru inerek İsfahan&rsquo;ı işgal etti (932). Bu olayı haber alan Merdavi&ccedil;, askerlerini toparlayarak İsfahan &uuml;zerine hareket etti. M&uuml;ttefiklerinin de yardımı ile Ali&rsquo;yi İsfahan&rsquo;dan uzaklaştırdı. Bu defa Ali, Fars&rsquo;ı ele ge&ccedil;irdi; Abbas&icirc; valisi Yakut&rsquo;u yenerek Şiraz&rsquo;ı aldı (934). Aynı sene Merdavi&ccedil;&rsquo;le bir antlaşma imzaladı; l&acirc;kin Merdavi&ccedil; bir yıl sonra &ouml;ld&uuml;. Bu olay &uuml;zerine bir hayli rahatlayan Ali, Merdavic&rsquo;in &ouml;l&uuml;m&uuml; ile Ziyar&icirc;ler&rsquo;in zayıflayacağını biliyordu. Nitekim &ouml;yle de oldu ve Ziyar&icirc;ler &ccedil;&ouml;z&uuml;lme s&uuml;recine girince, Merdavi&ccedil;&rsquo;in ordusunda yer alan bir&ccedil;ok T&uuml;rk askeri Ali&rsquo;nin emri altına girdi. Bu takviyelerle ordusunu g&uuml;&ccedil;lendiren Ali, Hazar denizine kadar olan toprakların b&uuml;y&uuml;k kısmını ele ge&ccedil;irdi.</p>\n\n<p>\n	B&uuml;veyh&icirc; kardeşlerden Ali, bu faaliyetlere girişirken, ortancaları Ebu Ali Hasan,<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> b&uuml;t&uuml;n Cibal b&ouml;lgesine sahip olmuş, en k&uuml;&ccedil;&uuml;kleri Ahmed ise Kirman ve Huzistan&rsquo;ı almıştı.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	BAĞDAT ALINIYOR</h3>\n\n<p>\n	Huzistan&rsquo;a h&acirc;kim olan B&uuml;veyh&icirc;ler, kısa bir s&uuml;re sonra Irak ile daha yakından ilgilenmeye başladılar. Nitekim alınan bir davet &uuml;zerine harekete ge&ccedil;en Ahmed, zaten i&ccedil; karışıklıklar i&ccedil;inde boğulan Bağdat&rsquo;ı ele ge&ccedil;irdi. B&ouml;ylece Abbas&icirc; halifeleri resmen ve fiilen B&uuml;veyh&icirc;lerin kontrol&uuml; altına girdi (945). Abbas&icirc; halifesi M&uuml;stekfi-billah, Ahmed&rsquo;i &lsquo;M&uuml;minlerin Emiri&rsquo; ilan etti; Ali&rsquo;ye İmad&uuml;ddevle, Hasan&rsquo;a R&uuml;kn&uuml;ddevle ve Ahmed&rsquo;e ise, Muizzuddevle lakaplarını verdi. Kısa bir s&uuml;re sonra Ahmed, M&uuml;stekfi-billah&rsquo;ı halifelikten azlederek, yerine Muti-lillah&rsquo;ı&nbsp; atadı. Artık Abbas&icirc; halifeleri, B&uuml;veyh&icirc;lerin elinde bir oyuncaktı.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	B&Uuml;Y&Uuml;ME</h3>\n\n<p>\n	Ali, Hasan ve Ahmed zamanında B&uuml;veyh&icirc;ler d&ouml;rt ayrı b&ouml;lgede h&uuml;k&uuml;m s&uuml;rd&uuml;ler. Bunlardan birincisi, Ali&rsquo;nin kontrol&uuml;nde olan Fars ve Huzistan b&ouml;lgesi; ikincisi, Hasan&rsquo;ın kontrol&uuml;nde olan Cibal b&ouml;lgesi; &uuml;&ccedil;&uuml;nc&uuml;s&uuml; ve d&ouml;rd&uuml;nc&uuml;s&uuml; ise, Ahmed&rsquo;in kontrol&uuml;nde olan Kirman ve Irak b&ouml;lgeleri idi. Bu &uuml;&ccedil; kardeş zamanında devlet i&ccedil;i entrikalar hi&ccedil; yaşanmadı; i&ccedil; &ccedil;atışmalar, anlaşmazlıklar olmadı. &Ccedil;&uuml;nk&uuml; her zaman en b&uuml;y&uuml;kleri Ali&rsquo;nin otoritesi saygı ile karşılanırdı. 949 yılında Ali, 967 yılında Hasan ve 976 yılında ise Ahmed vefat etti. Bunun ardından hanedanın başına Hasan&rsquo;ın oğlu Azududdevle ge&ccedil;ti. Bu h&uuml;k&uuml;mdar zamanında B&uuml;veyh&icirc; &uuml;lkesinin, en geniş sınırları &ccedil;izildi; B&uuml;veyh&icirc; devleti kuvvet ve kudretinin doruk noktasına ulaştı.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	&Ccedil;&Ouml;K&Uuml;Ş</h3>\n\n<p>\n	983 yılında Azududdevle &ouml;l&uuml;nce onun &uuml;&ccedil; oğlu arasında taht kavgaları başladı. Bu taht kavgaları 1044 yılına kadar, Ebu Kali&ccedil;ar&rsquo;ın B&uuml;veyh&icirc; &uuml;lkesine h&acirc;kim olmasına kadar s&uuml;rd&uuml;.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> Bu arada Gazneli Mahmud, S&uuml;nn&icirc; Abbas&icirc; halifeliğini Şi&icirc; denetiminden kurtarmak amacıyla B&uuml;veyh&icirc;ler &uuml;zerine saldırdı. Gazneli Mahmud&rsquo;un oğlu Mes&rsquo;ud Bey komutasındaki ordu Rey şehrine girdi; kentteki t&uuml;m Şi&icirc;leri katlederek, şehirdeki b&uuml;t&uuml;n k&uuml;t&uuml;phaneleri yaktılar (1027). Gazneli Mahmud &ouml;ld&uuml;kten sonra Gazneli Devleti&rsquo;ni ortadan kaldıran Sel&ccedil;uklular, bu defa B&uuml;veyh&icirc;lerin &uuml;zerine y&uuml;r&uuml;d&uuml;. &Ccedil;&uuml;nk&uuml; Sel&ccedil;uklular 1040 Dandanakan Savaşı&rsquo;ndan sonra topladıkları kurultayda ele ge&ccedil;irilen ve ge&ccedil;irilmesi pl&acirc;nlanan toprakları hanedan &uuml;yeleri arasında paylaştırmışlar, Kirman ve civarı da &Ccedil;ağrı Bey&rsquo;in oğlu Kavurd&rsquo;a d&uuml;şm&uuml;şt&uuml;. Nihayet Kavurd, Kirman &uuml;zerine y&uuml;r&uuml;yerek burayı ele ge&ccedil;irdi (1048).</p>\n\n<p>\n	Kirman&rsquo;ın ardından sıra Bağdat&rsquo;a gelmişti. &Ccedil;&uuml;nk&uuml; d&ouml;nemin Abbas&icirc; halifesi, Tuğrul Bey&rsquo;e bir mektup yazmış, kendisinin zor durumda olduğunu s&ouml;yleyerek yardım istemiş ve Tuğrul Bey&rsquo;i Bağdat&rsquo;ı almaya&nbsp; teşvik etmişti. Bu davete icabet eden Tuğrul Bey, Bağdat&rsquo;ı ele ge&ccedil;irerek B&uuml;veyh&icirc;lere ağır bir darbe vurdu (1055). 1062 yılında ise, B&uuml;veyh&icirc;ler kesin olarak dağıldı.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	B&Uuml;VEYH&Icirc;LERİN SİYASETİ</h3>\n\n<p>\n	Mezhep olarak On İki İmam Şi&icirc;liğine mensup olan B&uuml;veyh&icirc;ler, 945 ile 1055 yılları arasında S&uuml;nn&icirc; Abbas&icirc; halifelerini &acirc;deta bir kukla gibi kullandılar, ama bu kurumu ortadan kaldıramadılar. Hem &ccedil;ıkabilecek i&ccedil; karışıklıklar ve b&uuml;y&uuml;k tepkiler y&uuml;z&uuml;nden b&ouml;yle bir şey yapmaya imk&acirc;n yoktu ve hem de Abbas&icirc; halifeleri B&uuml;veyh&icirc;leri meşru halife ilan ettiklerinden S&uuml;nn&icirc;ler &uuml;zerinde de n&uuml;fuz etme imk&acirc;nları vardı.</p>\n\n<p>\n	B&uuml;veyh&icirc;ler, h&acirc;kimiyetleri boyunca, S&uuml;nn&icirc;lere karşı bir baskı politikasına girişmediler; onlara haklarını verdi ve mezheplerinin i&ccedil;tihatlarına uyma noktasında onları serbest bıraktılar. B&uuml;veyh&icirc;lerin m&uuml;cadelesi genelde On İki İmam &ccedil;izgisinden kopan Zeyd&icirc;lere ve İsmail&icirc;lere karşı oldu. On İki İmamcı Şia ise tam bir &ouml;zg&uuml;rl&uuml;k ortamında yaşıyordu. Dar&uuml;&rsquo;l-İlm adı verilen okullarda Ehl-i Beyt &ouml;ğretileri yayılıyordu.</p>\n\n<p>\n	Diğer taraftan b&uuml;t&uuml;n bu olumlu y&ouml;nlerine rağmen, B&uuml;veyh&icirc;ler de hanedan olmanın b&uuml;t&uuml;n zaaflarını taşıdılar. &Ouml;zellikle 983 senesinden sonra başlayan taht kavgaları ve i&ccedil; &ccedil;ekişmeler, ne yazık ki, B&uuml;veyh&icirc;lerin bu olumlu taraflarına g&ouml;lge d&uuml;ş&uuml;rm&uuml;şt&uuml;r.</p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	B&Uuml;VEYH&Icirc;LERİN MİRASI</h3>\n\n<p>\n	İmam Mehdi (a.s)&rsquo;ın son naibinin 940 yılında vefat etmesi ile birlikte, On İki İmam Şiası&rsquo;nda bilimsel a&ccedil;ıdan bir hareketlilik başladı. B&uuml;veyh&icirc; h&acirc;kimiyeti ise bu hareketliliği sonuna kadar kolaylaştırdı. &Ccedil;&uuml;nk&uuml; B&uuml;veyh&icirc;ler On İki İmam Şiası&rsquo;ndan olan alimleri destekliyor ve &ccedil;alışmalarında her t&uuml;rl&uuml; imk&acirc;nı seferber ediyorlardı.</p>\n\n<p>\n	B&uuml;veyh&icirc;ler zamanında 940 yılında vefat eden ve Şia&rsquo;nın en b&uuml;y&uuml;k alimleri arasında g&ouml;sterilen Muhammed bin Yakup Kuleyn&icirc;, yirmi yılda tamamladığı &lsquo;el-K&acirc;fi&rsquo; adlı&nbsp; eseri telif etti.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> Bu eserle On İki İmamcı Şia&rsquo;nın, Zeyd&icirc;lik, İsmail&icirc;lik, S&uuml;nn&icirc;lik, Mutezile gibi mezheplerle farklılıkları kesin olarak ortaya konuldu.</p>\n\n<p>\n	991 yılında vefat eden Muhammed bin Babaveyh, &lsquo;Men La Yahzuruh&rsquo;ul-Fakih&rsquo; adlı hadis kitabını telif etti ki, bu eser Şia&rsquo;nın sahih bildiği d&ouml;rt hadis kitabından biridir. Yine Şia&rsquo;nın sahih bildiği iki hadis kitabının m&uuml;ellifi olan Ebu Cafer Tus&icirc;, yine bu d&ouml;nemde &lsquo;el-İstibsar&rsquo; ve &lsquo;Tehzib&uuml;&rsquo;l-Ahk&acirc;m&rsquo; adlı eserleri telif etmiştir.</p>\n\n<p>\n	Yine bu d&ouml;nemde yaşamış olan Şi&icirc; m&uuml;ellifler şunlardır: &lsquo;El-İrşad&rsquo; ve &lsquo;Evail&uuml;&rsquo;l-Makal&acirc;t&rsquo; adlı kitapların &nbsp;yazarı Şeyh M&uuml;fid (1023), Nehc&uuml;&rsquo;l-Bel&acirc;ğa&rsquo;yı derleyen Şerif Razi ve &lsquo;Emal&icirc;&rsquo; ve &lsquo;es-Saf&icirc;&rsquo; adlı eserlerin m&uuml;ellifi Şerif Murteza. <a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[8]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Erdoğan Mer&ccedil;il, &lsquo;B&uuml;veyh&icirc;ler, İ.A., 6/469</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- C&uuml;mle hadistir.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Bundan sonra kolaylık olması a&ccedil;ısından Ebu Hasan Ali, Ali olarak anılacak.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- Bundan sonra kolaylık olması a&ccedil;ısından Ebu Ali Hasan, Hasan olarak anılacak</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- 983-1044 arasındaki taht kavgaları i&ccedil;in bkz: MER&Ccedil;İL, aynı madde, İ.A.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Ayrıntılar i&ccedil;in bkz.: İbrahim KAFESOĞLU, Sel&ccedil;uklu Tarihi, MEB Yay., s.25 vd.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Kuleyn&icirc;, Usul-&uuml; K&acirc;fi, c.1, 1. b&ouml;l&uuml;m, &Ccedil;ev Tacettin ULU&Ccedil;, Can Yay.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- Ayrıntılı bilgi i&ccedil;in bkz.: Dr. Vecihi KEVSERANİ, Osmanlı ve Safev&icirc;lerde Din-Devlet İlişkisi, Denge yay.,&nbsp; s. 21 vd.</p>\n	</div>\n</div>','İlk Şiî Devleti Büveyhîler','','publish','closed','open','','ilk-sii-devleti-buveyhiler','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3354',0,'post','',0),(3355,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p align=\"right\">\n	SERKAN &Ouml;ZT&Uuml;RK/Erenler 6</p>\n\n<p>\n	Resulullah (s.a.a) hicretin onuncu yılında hacca gitmeyi kararlaştırmıştı. Bu kararı a&ccedil;ıkladığında, Resulullah ile birlikte hacca gitmek i&ccedil;in Medine&rsquo;ye &ccedil;ok sayıda insan geldi. Bu hacca &ldquo;Haccet-&uuml;l Veda&rdquo; &ldquo;Haccet-&uuml;l İsl&acirc;m&rdquo; &ldquo;Haccet-&uuml;l Belağ&rdquo; &ldquo;Haccet-&uuml;l Kem&acirc;l&rdquo; ve &ldquo;Haccet-&uuml;t Tamam&rdquo; da denilmektedir.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Resulullah (s.a.a) gusledip, sa&ccedil;larına yağ s&uuml;rerek taradıktan sonra, iki &ccedil;&ouml;l elbisesiyle, Zilhicce ayından beş-altı g&uuml;n &ouml;nce Cumartesi g&uuml;n&uuml; (İzar ve Ridayla) Medine&rsquo;den yola &ccedil;ıktı. Resulullah (s.a.a) Medine&rsquo;den &ccedil;ıktığında onunla birlikte eşleri, Ehl-i Beyt&rsquo;i, Muhacir, Ensar ve diğer Arap kabilelerinden b&uuml;y&uuml;k bir topluluk da yola &ccedil;ıktı.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	Resulullah (s.a.a) Medine&rsquo;den yola &ccedil;ıktığı o g&uuml;nlerde, Medine halkından bir &ccedil;ok kimse, &ccedil;i&ccedil;ek veya kızamık hastalığına yakalanmıştı. Bu y&uuml;zden bir&ccedil;ok insan Resulullah (s.a.a) ile Hacca gitmek şerefine erişemediler. Buna rağmen &ccedil;ok b&uuml;y&uuml;k bir insan topluluğu onunla beraber Medine&rsquo;den hareket etti.</p>\n\n<p>\n	Bazıları Resulullah&rsquo;la birlikte hareket edenlerin sayılarının 90 bin kişi, bazıları 114 bin kişi, bazıları 120 bin kişi, bazıları 124 bin kişi, bazıları da bundan daha fazla olduğunu yazmışlardır. Bunlar Hz. Peygamber&rsquo;le birlikte hareket edenlerin sayısı olup Mekke&rsquo;de olanlar, Yemen&rsquo;den Hz. Ali (a.s) ve Ebu M&ucirc;s&acirc; ile gelenler de onlara eklenirse, o zaman hacıların sayısı bu rakamların &ccedil;ok &uuml;zerinde olacaktır.<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Resulullah (s.a.a) pazar g&uuml;n&uuml; sabahleyin &ldquo;Yelemlem&rdquo;e vardı; sonra hareket edip akşam yemeğini &ldquo;Şeref-us Seyale&rdquo;de yedi; akşam ve yatsı namazını da orada kıldı. Daha sonra (oradan hareket edip) sabah namazını &ldquo;Irk-uz Zabye&rdquo;de kıldı. Sonra &ldquo;Revha&rdquo;ya indi. Daha sonra Revha&rsquo;dan hareket edip ikindi namazını &ldquo;Munsaref&rdquo;te kıldı. Oradan da hareket edip akşam ve yatsı namazını &ldquo;Muteaşşa&rdquo;da kıldı ve akşam yemeğini de orada yedi. Yine oradan hareket edip, sabah namazını &ldquo;Esabe&rdquo;de kıldı. Salı g&uuml;n&uuml;n&uuml;n sabahı &ldquo;Arc&rdquo;a (Akabet-ul Cuhfe&rsquo;ye) vardı; orada deve kemiği ile boynundan kan aldırdı. &Ccedil;arşamba g&uuml;n&uuml; &ldquo;Sekya&rdquo;ya vardı, sabah namazını &ldquo;Ebva&rdquo;da kıldı. Sonra oradan hareket edip Cuma g&uuml;n&uuml; &ldquo;Cuhfe&rdquo;ye vardı. Oradan da &ldquo;Kadid&rdquo;e ulaştı ve cumartesi g&uuml;n&uuml;n&uuml; orada istirahatla ge&ccedil;irdi. Pazar g&uuml;n&uuml; &ldquo;Usfan&rdquo;da idi. Sonra oradan hareket edip &ldquo;Gamim&rdquo;e vardı; Gamim&rsquo;de yayalar sıraya ge&ccedil;ip y&uuml;r&uuml;mekten dolayı Peygamber&rsquo;e şikayette bulundular. Resulullah (s.a.a) onlara, &ldquo;s&uuml;ratle y&uuml;r&uuml;y&uuml;n&rdquo; buyurdular. Onlar da b&ouml;yle yaparak rahatladılar. Pazartesi g&uuml;n&uuml; &ldquo;Merr-uz Zahran&rdquo;a vardılar. İkindiyi orada ge&ccedil;irerek akşamleyin &ldquo;Seref&rdquo;e ulaştılar. Akşam namazını kılmadan Mekke&rsquo;ye ulaştılar. Geceyi Mekke girişindeki dağın arasında ge&ccedil;irdiler ve salı g&uuml;n&uuml; sabahleyin Mekke&rsquo;ye girdiler.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a></p>\n\n<p>\n	Resulullah (s.a.a) hac amellerini yaptıktan sonra, Mekke&rsquo;ye geldiği insanlarla Medine&rsquo;ye geri d&ouml;nerlerken, Medine, Mısır ve Iraklıların yol ayrımı olan Gadir-i Hum&rsquo;a ulaştıklarında, Cebrail şu ayeti indirdi: <strong>&ldquo;Ey Peygamber! Rabbi&rsquo;nden sana indirileni tebliğ et. Eğer (bu g&ouml;revini) yapmayacak olursan, O&rsquo;nun el&ccedil;iliğini tebliğ etmemiş olursun. Allah seni insanlardan koruyacaktır ...&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\"><strong>[5]</strong></a></strong></p>\n\n<p>\n	Allah-u Te&acirc;la bu ayetle, Resulullah&rsquo;ın (s.a.a), Hz. Ali (a.s)&rsquo;ı imam olarak halka tanıtmasını ve vel&acirc;yet hakkında n&acirc;zil olanı, onlara tebliğ etmesini emretti ve ona itaat etmeyi herkese farz kıldı. Bu olay Zilhiccenin 18. G&uuml;n&uuml; vuku buldu.</p>\n\n<p>\n	Hacdan d&ouml;nenlerden ilk grup Cuhfe&rsquo;ye yaklaştığında, Resulullah (s.a.a) &ouml;nde gidenlerin geri d&ouml;nmesini ve geride kalanların da bu b&ouml;lgede onlara ulaşmasını emretti. O b&ouml;lgede bulunan, birbirine yakın beş b&uuml;y&uuml;k ağacın altında oturmaktan onları sakındırdı; bu ağa&ccedil;ların altını temizletti, &ouml;ğle namazı i&ccedil;in ezan okundu, daha sonra Resulullah (s.a.a) halkla birlikte o ağa&ccedil;ların altında namaz kıldı.</p>\n\n<p>\n	Hava &ccedil;ok sıcaktı; insanlar sıcaktan abalarının yarısını başlarına &ccedil;ekip, yarısını da ayaklarının altına seriyorlardı. Semure denen ağacın &uuml;zerine elbise vb. şeyleri atarak Resulullah (s.a.a) i&ccedil;in g&ouml;lgelik yaptılar.</p>\n\n<p>\n	Resulullah (s.a.a) namazını bitirdikten sonra cemaatin ortasında,<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> deve semerleri &uuml;zerine &ccedil;ıkarak<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[7]</a> herkesin duyacağı şekilde y&uuml;ksek bir sesle ş&ouml;yle buyurdular:</p>\n\n<p>\n	<em>&ldquo;B&uuml;t&uuml;n &ouml;vg&uuml;ler Allah&rsquo;a mahsustur; O&rsquo;ndan yardım diliyor, O&rsquo;na iman ediyor, O&rsquo;na g&uuml;veniyoruz. Nefsimizin şerlerinden, k&ouml;t&uuml; amellerimizden Allah&rsquo;a sığınıyoruz. Sapan kimseyi O&rsquo;ndan başka kimse hid&acirc;yet edemez; O&rsquo;nun hid&acirc;yet ettiğini ise kimse saptıramaz. Allah&rsquo;tan başka il&acirc;h olmadığına, Muhammed&rsquo;in, O&rsquo;nun kulu ve el&ccedil;isi olduğuna şeh&acirc;det ediyorum.&rdquo;</em></p>\n\n<p>\n	Ve Sonra:</p>\n\n<p>\n	<em>&ldquo;Ey insanlar! L&acirc;tif ve Habir olan Allah bana haber verdi ki, hi&ccedil;bir Peygamber, kendisinden &ouml;nceki peygamberin &ouml;mr&uuml;n&uuml;n yarısından fazla yaşamamıştır; ben, yakında Rabb&rsquo;imin davetine icabet edeceğim. Ben sorumluyum, siz de sorumlusunuz. O h&acirc;lde siz ne d&uuml;ş&uuml;n&uuml;yorsunuz?&rdquo;</em></p>\n\n<p>\n	Halk: &ldquo;Biz senin tebliğ ettiğine, nasihatte bulunduğuna, &ccedil;aba sarf ettiğine tanıklık ediyoruz. Allah sana m&uuml;k&acirc;fat versin.&rdquo;</p>\n\n<p>\n	Resulullah: <em>&ldquo;Allah&rsquo;tan başka il&acirc;h olmadığına, Muhammed&rsquo;in O&rsquo;nun kulu ve el&ccedil;isi olduğuna, cennet ve cehenneminin hak olduğuna, kıyamet g&uuml;n&uuml;n&uuml;n geleceğine ve kabirde olanların dirileceğine şeh&acirc;det ediyor musunuz?&rdquo;</em></p>\n\n<p>\n	Halk: &ldquo;Evet buna şeh&acirc;det ediyoruz.&rdquo;</p>\n\n<p>\n	Resulullah: <em>&ldquo;Allah&rsquo;ım ş&acirc;hit ol.&rdquo;</em></p>\n\n<p>\n	Yine Resulullah: <em>&ldquo;Ey insanlar! İşitiyor musunuz?&rdquo;</em></p>\n\n<p>\n	Halk: &ldquo;Evet işitiyoruz.&rdquo;</p>\n\n<p>\n	Resulullah: <em>&ldquo;Ben sizden &ouml;nce (Kevser) havuzun başına gideceğim, siz orada benim yanıma geleceksiniz. O havuzun genişliği &ldquo;San&rsquo;a&rdquo;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\"><strong>[8]</strong></a> ve &ldquo;Busra&rdquo; arası kadardır. O havuzda, yıldızlar sayısında kadehler vardır. Benden sonra sekaleyn<a href=\"#_edn9\" name=\"_ednref9\" title=\"\"><strong>[9]</strong></a> hakkında nasıl davranacağınıza bakın.&rdquo;</em></p>\n\n<p>\n	Halktan birisi: &ldquo;Ya Resulullah, sekaleyn nedir?&rdquo;</p>\n\n<p>\n	Resulullah: <em>&ldquo;Değerli b&uuml;y&uuml;k emanet: Allah&rsquo;ın kitabıdır; bir tarafı Allah&rsquo;ın elindedir, diğer tarafı ise sizin elinizdedir. Ona sımsıkı sarılın, sapmayın. Değerli k&uuml;&ccedil;&uuml;k emanet ise: Ehl-i Beyt&rsquo;imdir. Allah-u Te&acirc;la bana bildirdi ki, onlar havuzun başında bana ulaşıncaya kadar, birbirlerinden ayrılmayacaklardır. Bunların birbirinden ayrılmamasını, ben de Rabb&rsquo;imden istedim. Onlardan ne &ouml;ne ge&ccedil;in ve ne de geride kalın; &ccedil;&uuml;nk&uuml; hel&acirc;k olursunuz.&rdquo;</em></p>\n\n<p>\n	Resulullah (s.a.a) daha sonra Hz. Ali (a.s)&rsquo;ın elini tutup her ikisinin koltuk altları g&ouml;r&uuml;lecek kadar kolunu yukarıya kaldırdı. Herkes onu g&ouml;r&uuml;p tanıdı; sonra ş&ouml;yle buyurdu:</p>\n\n<p>\n	<em>&ldquo;Ey İnsanlar! M&uuml;&rsquo;minlerin kendilerinden, onlara daha evl&acirc; kimdir?&rdquo;</em></p>\n\n<p>\n	Halk: &ldquo;Allah ve Resul&rsquo;&uuml; daha iyi bilir.&rdquo;</p>\n\n<p>\n	Resulullah: <em>&ldquo;Allah-u Te&acirc;la benim mevl&acirc;mdır; ben de m&uuml;&rsquo;minlerin mevl&acirc;sıyım; ben onlara kendilerinden daha evl&acirc;yım. &Ouml;yleyse ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır.&rdquo; </em>Resulullah bu c&uuml;mleyi &uuml;&ccedil; defa tekrarladı. (Hanbel&icirc;&rsquo;lerin imamı Ahmed b. Hanbel&rsquo;e g&ouml;re, d&ouml;rt defa tekrarlamıştır.) Daha sonra ş&ouml;yle buyurdular:<em> &ldquo;Allah&rsquo;ım, onunla dost olana dost, ona d&uuml;şman olana d&uuml;şman ol; onu seveni sev, ona buğz edene buğz et; ona yardım edene yardım et, ondan yardımını esirgeyenden yardımını esirge; o nereye d&ouml;nerse hakkı onunla d&ouml;nd&uuml;r. Biliniz ki, bu s&ouml;zleri hazır olanlar hazır olmayanlara bildirmelidirler.&rdquo;</em></p>\n\n<p>\n	Halk hen&uuml;z dağılmadan Allah-u Te&acirc;la şu ayeti indirdi: <strong>&ldquo;Bu g&uuml;n dininizi kem&acirc;le erdirdim, nimetimi size tamamladım ve din olarak İsl&acirc;m&rsquo;ı size beğendim.&rdquo;</strong></p>\n\n<p>\n	Bunun &uuml;zerine Resulullah (s.a.a) ş&ouml;yle buyurdular: <em>&ldquo;Allah-u Ekber! Din kem&acirc;le erdi, nimet tamamlandı, Allah benim ris&acirc;letime ve benden sonra Ali&rsquo;nin vel&acirc;yetine razı oldu.&rdquo;</em></p>\n\n<p>\n	Daha sonra orada bulunan insanlar Hz. Ali (a.s)&rsquo;ı tebrik etmeye ve kutlamaya başladılar. Ebu Bekir ve &Ouml;mer, Hz. Ali (a.s)&rsquo;ı ilk kutlayan kimselerdendir. Onlardan her biri; &ldquo;Bu makam sana kutlu olsun ey Ebu Talib&rsquo;in oğlu! Sen, her m&uuml;&rsquo;min erkek ve kadının mevl&acirc;sı oldun&rdquo; diyorlardı.</p>\n\n<p>\n	İbn-i Abbas da; &ldquo;Vallahi bu vel&acirc;yet herkesin &uuml;zerine farz oldu.&rdquo; dedi.</p>\n\n<p>\n	Hassan da ş&ouml;yle dedi: &ldquo;Ya Resulullah! Bana izin ver de Ali hakkında, halkın duyması i&ccedil;in bazı beyitler okuyayım.&rdquo;</p>\n\n<p>\n	Resulullah (s.a.a) buyurdular: &ldquo;<em>Allah&rsquo;ın bereketi &uuml;zerine, s&ouml;yle&rdquo;</em></p>\n\n<p>\n	Hassan ayağa kalkıp ş&ouml;yle dedi: &ldquo;Ey Kureyş&rsquo;in b&uuml;y&uuml;kleri! Peygamber (s.a.a)&rsquo;in huzurunda mezkur vel&acirc;yet hakkında ş&ouml;yle diyorum:</p>\n\n<p>\n	<em>Gadir g&uuml;n&uuml; Peygamberleri onlara sesleniyor.</em></p>\n\n<p>\n	<em>&nbsp;Hum&rsquo;da herkesin duyacağı şekilde y&uuml;ksek bir sesle.</em></p>\n\n<p>\n	<em>Ve dedi ki, kimdir sizin mevlanız ve nebiniz?</em></p>\n\n<p>\n	<em>Onlar da cevap verdiler, orada &ccedil;ekinmeden.</em></p>\n\n<p>\n	<em>Senin İlah&rsquo;ın mevlamızdır, sen de nebimizsin.</em></p>\n\n<p>\n	<em>Ve dedi ki, kalk ya Ali, ş&uuml;phesiz ben razı oldum.</em></p>\n\n<p>\n	<em>Senin benden sonra imam ve hidayet&ccedil;i olmana.</em></p>\n\n<p>\n	<em>&Ouml;yleyse ben kimin mevlası isem bu da onun velisidir.</em></p>\n\n<p>\n	<em>Siz de ona sadık tabiler ve destek&ccedil;iler olun. <a href=\"#_edn10\" name=\"_ednref10\" title=\"\"><strong>[10]</strong></a></em></p>\n\n<p>\n	<em>İşte orada dua etti, &ldquo;ey Allah&rsquo;ım, onu seveni sen de sev</em></p>\n\n<p>\n	<em>Ve ona d&uuml;şman olana da sen de d&uuml;şman ol&rdquo; diye. </em></p>\n\n<p>\n	Bu anlatılanlar, Gadir olayı hakkında &ouml;zet bir bilgidir; tafsilatı ise ileride gelecektir. B&uuml;t&uuml;n &uuml;mmet bunda ittifak etmiştir; ve İsl&acirc;m tarihinde bundan başka bir Gadir olayı yoktur. Gadir olayı denince bu konu akla gelir. Gadir-i Hum denince de, Cuhfe yakınlarındaki meşhur ve tanınan yer hatırlanır ve araştırmacılardan hi&ccedil; kimse Gadir-i Hum olarak ondan başka bir yer tanımazlar.<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[11]</a></p>\n\n<h1>\n	&nbsp;</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	&nbsp;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- Haccet-&uuml;l Veda&rsquo;ya Haccet-&uuml;l Belağ denilmesinin sebebi, &ldquo;Ya eyyuhe&rsquo;r- Resul&uuml; belliğ ma unzile ileyke...&rdquo; ayetinin inişidir. Haccet-&uuml;l Kem&acirc;l ve Haccet-&uuml;t Tamam denilmesinin sebebi de, &ldquo;El-yevme ekmeltu lekum dinekum ve etmemtu aleykum ni&rsquo;meti..&rdquo; ayetinin inişidir.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- Tabakat-ı İbn-i Sa&rsquo;d, c. 3, s. 225; İmta-ul Makrizi, s. 510; İrşad-us Sari, c. 6, s. 429.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- Es-Siret-ul H&acirc;lebiyye, c. 3, s. 283. Siret-u Ahmed Zeyni Dehlan, c. 3, s. 3; Tarih-ul Hulefa, İbn-&uuml;l Cevzi, c. 4; Tezkiret-u Havass-il &Uuml;mmet, s. 18; Dairet-ul Mearif, Ferid Vecdi, c. 3, s. 542.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- İmta-ul Makrizi, s. 513-517.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Maide / 67.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Mecma&rsquo;uz Zevaid, c. 9, s. 156.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[7]</a>- Simar-ul Kulub, s. 511 ve diğer kaynaklar.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[8]</a>- San&rsquo;a, şimdiki Yemen&rsquo;in baş kentidir. Busra, Dimaşk kasabalarından birinin ismidir.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[9]</a>- Sekaleyn, iki değerli emanet olan Kur&rsquo;an ve Ehl-i Beyt&rsquo;tir</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[10]</a> - el-Gadir, c. 2, s. 65.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[11]</a>- Sadece Doktor Mulhim İbrahim el-Esved, Ebu Tamam&#39;ın divanına d&uuml;şt&uuml;ğ&uuml; notlarda ş&ouml;yle demiştir: &ldquo;Gadir olayı, meşhur bir savaş hadisesidir.&rdquo; Allame Emini, bu konu hakkında 14. B&ouml;l&uuml;mde geniş&ccedil;e bahsetmiştir.</p>\n	</div>\n</div>','Gadir-i Hum Olayı','','publish','closed','open','','gadir-i-hum-olayi','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3355',0,'post','',0),(3356,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h5 style=\"text-align: right;\">\n	ABDULLAH TURAN/Erenler 6</h5>\n\n<p>\n	Ş&uuml;phesiz her şeyin &ouml;nemi, onun hedefine bağlıdır. Bu nedenle tarihte, milletlerin inan&ccedil; ekseni olan, devletlerin alt yapısını oluşturan, hatıralarda derin izler bırakan herhangi bir din, ekol veya mezhebin oluşumunda etkili olan olaylar b&uuml;y&uuml;k &ouml;nem taşırlar.</p>\n\n<p>\n	Bu y&uuml;zden tarih&ccedil;iler, dinlerin ortaya koyduğu ilke ve &ouml;ğretileri, yol a&ccedil;tığı savaş ve gelişmeleri, temelini attığı devlet ve medeniyetleri yazmaya b&uuml;y&uuml;k &ouml;nem verirler.</p>\n\n<p>\n	Şayet tarih&ccedil;i, bu gibi meseleleri &ouml;nemsemeyip yazmayacak olursa, yazdığı tarih kitabında yerini hi&ccedil; bir şeyin doldurmayacağı bir boşluk, bir eksiklik meydana gelmiş olur; okuyucu olayların nereden başlayıp nerede bittiğini bir t&uuml;rl&uuml; anlayamaz ve yanlış sonu&ccedil;lar alabilir.</p>\n\n<p>\n	Gadir-i Hum olayı da, bu gibi olayların en &ouml;nemlilerinden biridir. &Ccedil;&uuml;nk&uuml; Resulullah (s.a.a)&#39;ın Ehl-i Beyt&rsquo;inin izinden gidenlerin mezhebi, bu ve buna benzer deliller &uuml;zerine kurulmuş olup, milyonlarca taraftara sahiptir. Bunların arasında, &ccedil;ok değerli b&uuml;y&uuml;k &acirc;limler, filozoflar, d&acirc;hiler, siyasiler, &acirc;mirler, liderler, edebiyat&ccedil;ılar ve her kesimden fazilet sahibi kişiler vardır.</p>\n\n<p>\n	Tarih&ccedil;i, taraftar ise, davasının başlangı&ccedil; tarihini &uuml;mmetine bildirmesi, aktarması gerekir. Karşı taraftar ise, b&uuml;y&uuml;k bir &uuml;mmetin tarihini yazmak istediğinde, b&ouml;ylesine &ouml;nemli bir meselenin &uuml;zerinden basit bir şekilde ge&ccedil;meye veya nefs&acirc;n&icirc; sebeplerden dolayı, senedi karşısında alternatifsiz kaldığında, ispatına ş&uuml;phe oluşturmak amacıyla diğer bazı meseleleri ona karıştırtmaya hakkı yoktur.</p>\n\n<p>\n	Resulullah (s.a.a)&#39;in Gadir-i Hum g&uuml;n&uuml;nde buyurdukları s&ouml;zlerde, iki kişi dahi ihtilaf etmemiştir. Ama buna rağmen basiret sahibi insanlara gizli olmayan bu ger&ccedil;ekler, bazıları tarafından nefs&acirc;n&icirc; sebeplerden dolayı o s&ouml;zlerle neyin kastedildiği ihtilaf konusu yapılmıştır.</p>\n\n<h3 align=\"center\">\n	Resulullah (s.a.a)&rsquo;ın Gadir-i Hum G&uuml;n&uuml;ndeki Konuşmalarını Nakleden Tarih&ccedil;ilerden Bazıları Şunlardır:</h3>\n\n<p>\n	1- Belazuri (&Ouml;l&uuml;m. Hicri. 279) &ldquo;Ensab-ul Eşraf&rdquo;ta.</p>\n\n<p>\n	2- İbn-i Kuteybe (&ouml;. h. 276) &ldquo;el-Me&acirc;rif&rdquo; ve &ldquo;el-İmame ve&rsquo;s-Siyase&rdquo;de.</p>\n\n<p>\n	2- Taberi (&ouml;. h. 310) bu konu ile ilgili &ouml;zel kitabında.</p>\n\n<p>\n	3- İbn-i Zulak-i Mısri (&ouml;. h. 387) &ldquo;Tarih-i Bağdat&rdquo;ta.</p>\n\n<p>\n	4- Hatib-i Bağdadi (&ouml;. h. 463) Tarih kitabında.</p>\n\n<p>\n	5- İbn-i Abdulbirr (&ouml;. h. 463) &ldquo;el-İstiab&rdquo;de</p>\n\n<p>\n	6- Şehristani (&ouml;. h. 548) &ldquo;el-Milel ve&rsquo;n-Nihel&rdquo;de.</p>\n\n<p>\n	7- İbn-i Asakir (&ouml;. h. 571) &ldquo;Tarih-i Dimeşk&rdquo;te.</p>\n\n<p>\n	8- Yakut-i Himvi (&ouml;. h. 626) &ldquo;Mu&rsquo;cem-ul Udeba&rdquo;da.</p>\n\n<p>\n	9- İbn-i Esir (&ouml;. h. 630) &ldquo;&Uuml;sd-&uuml;l Gabe&rdquo;de</p>\n\n<p>\n	10- İbn-i Ebi&rsquo;l Hadid (&ouml;. h. 656) &ldquo;Şerh-i Nehc-ul Bel&acirc;ğa&rdquo;da.</p>\n\n<p>\n	11- İbn-i Hallikan (&ouml;. h. 681) &ldquo;Vefeyat-ul A&rsquo;yan&rdquo;da.</p>\n\n<p>\n	12- Yafii (&ouml;. h. 768) &ldquo;Mir&rsquo;at-ul Cinan&rdquo;da.</p>\n\n<p>\n	13- İbn-i Şeyh el-Belevi (&ouml;. h. 605) &ldquo;Elif-Ba&rdquo;da.</p>\n\n<p>\n	14- İbn-i Haldun (&ouml;. h. 808) &ldquo;Mukaddime&rdquo;de.</p>\n\n<p>\n	15- Şemsuddin-i Zehebi (&ouml;. h. 748) &ldquo;Tezkiret-ul Huffaz&rdquo;da.</p>\n\n<p>\n	16- Nuveyri (&ouml;. h. 833) &ldquo;Nihayet-ul Ereb Fi Funun-il Edeb&rdquo;de.</p>\n\n<p>\n	17- İbn-i Hacer-i Askalani (&ouml;. h. 852) &ldquo;el-İsabe&rdquo; ve &ldquo;Tehzib-ut Tehzib&rdquo;de.</p>\n\n<p>\n	18- İbn-i Sabbağ-ı Malik&icirc; (&ouml;. h. 855) &ldquo;el-Fusul-ul Muhimme&rdquo;de.</p>\n\n<p>\n	19- Makrizi (&ouml;. h. 845) &quot;el-Hutat-ul Makriziyye&quot;de.</p>\n\n<p>\n	20- Celaleddin-i Suyuti (&ouml;. h. 910) bir&ccedil;ok kitabında.</p>\n\n<p>\n	21- Kirmani-i Dimeşki (&ouml;. h. 1019) &ldquo;Ahbar-ud Duvel&rdquo;de.</p>\n\n<p>\n	22- Nuruddin-i Halebi (&ouml;. h. 1055) &ldquo;Siret-ul-Halebiyye&rdquo;de</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Hadis&ccedil;iler de bu konuda tarih&ccedil;ilerden geri kalmamışlardır. Bir hadis&ccedil;i nereye y&ouml;nelirse y&ouml;nelsin, karşısında Gadir olayını aktaran &ldquo;Sahih&rdquo; ve &ldquo;M&uuml;sned&rdquo;leri g&ouml;recek, onu birbirinden rivayet ederek sahabeye ulaştıran sahih bir senetle karşılaşacaktır.</p>\n\n<p>\n	Dolayısıyla b&ouml;yle bir olayı ihmal edip de nakletmeyen bir hadis&ccedil;i, &uuml;mmetin kendisi &uuml;zerinde olan b&uuml;y&uuml;k bir hakkını eda etmemiş ve &uuml;mmeti, Rahmet Peygamberi&rsquo;nin &ouml;nemli bir hidayetinden mahrum bırakmış olur.</p>\n\n<p>\n	Gadir hadisini bu y&uuml;zden b&uuml;y&uuml;k hadis&ccedil;ilerin hemen-hemen hepsi rivayet etmişlerdir. İşte bu hadisi nakleden hadis yazarlarından bazıları:</p>\n\n<p>\n	Ş&acirc;fi&icirc;lerin İmamı, Ebu Abdullah Muhammed b. İdris-i Ş&acirc;fi&icirc; (&ouml;. h. 204); İbn-i Esir&rsquo;in &ldquo;Nihaye&rdquo; adlı eserinde kaydedildiğine g&ouml;re:</p>\n\n<p>\n	1- Ahmed b. Hanbel (&ouml;. h. 241), &ldquo;M&uuml;sned&rdquo; ve &ldquo;Menakıb&rdquo; adlı kitaplarında.</p>\n\n<p>\n	2- İbn-i Mace (&ouml;. h. 273), &ldquo;S&uuml;nen&rdquo;inde.</p>\n\n<p>\n	3- Tirmizi (&ouml;. h. 273), &ldquo;Sahih&rdquo;inde.</p>\n\n<p>\n	4- Nesai (&ouml;. h. 303) &ldquo;Sahih&rdquo;de</p>\n\n<p>\n	5- Ebu Ya&rsquo;la-i Mus&ucirc;li (&ouml;. h. 307) &ldquo;M&uuml;sned&rdquo;inde</p>\n\n<p>\n	6- Bağavi (&ouml;. h. 317) &ldquo;S&uuml;nen&rdquo;de.</p>\n\n<p>\n	7- Dulabi (&ouml;. h. 320) &ldquo;Muşkil-ul Asar&rdquo;da.</p>\n\n<p>\n	8- Tahavi (&ouml;. h. 321) &ldquo;Muşkil-ul Asar&rdquo;da.</p>\n\n<p>\n	9- Hakim (&ouml;. h. 405) &ldquo;M&uuml;stedrek&rdquo;de.</p>\n\n<p>\n	10- İbn-i Meğazili eş Ş&acirc;fi&icirc; (&ouml;. h. 483) &ldquo;Menakıb&rdquo;da</p>\n\n<p>\n	11- Hatib-i Harezmi (&ouml;. h. 568) &ldquo;Menakıb&rdquo; ve &ldquo;Mekteb-ul İmam-us Sıbt&rdquo; kitaplarında.</p>\n\n<p>\n	12- Genci-i Ş&acirc;fi&icirc; (&ouml;. h. 658) &ldquo;Kifayet-ut Talib&rdquo;de.</p>\n\n<p>\n	13- Muhibbuddin-i Taberi (&ouml;. h. 694) &ldquo;Riyaz-un Nazire&rdquo; ve &ldquo;Zehair-ul Ukba&rdquo; kitaplarında.</p>\n\n<p>\n	14- Hamvini eş Ş&acirc;fi&icirc; (&ouml;. h. 722) &ldquo;Feraid-us Simtayn&rdquo;da</p>\n\n<p>\n	15- Heysemi (&ouml;. h. 807) Mecma-uz Zevaid&rdquo;de</p>\n\n<p>\n	16- Zehebi (&ouml;. h. 748) &ldquo;Telhis&rdquo;te.</p>\n\n<p>\n	17- Cizeri (&ouml;. h. 830) Esne&rsquo;l Metalib&rdquo;de</p>\n\n<p>\n	18- Ebu Abbas-i Kastalani (&ouml;. h. 923) &ldquo;Mevahib-ul Leduniyye&rdquo;de.</p>\n\n<p>\n	19- Muttaki el Hindi (&ouml;. h. 975) &ldquo;Kenz-ul Ummal&rdquo;da</p>\n\n<p>\n	20- Herevi-i K&acirc;ri (&ouml;. h. 1014) &ldquo;el Mirkat-u Fi Şerh-il Miskat&rdquo;ta.</p>\n\n<p>\n	21- Tacuddin-i Menavi (&ouml;. h. 1031) &ldquo;Kunuz-ul Hakayık&rdquo; ve &ldquo;Feyz-ul Kadir&rdquo; kitaplarında.</p>\n\n<p>\n	22- Şeyhani Kadiri (&ouml;. h. 11. yy.) &ldquo;es-Sırat-us Sevi Fi Menakıb-ı Ali-n Nebi&rdquo;de</p>\n\n<p>\n	23- Ahmed Baksir-i Mekki eş-Ş&acirc;fi&icirc; (&ouml;. h. 1047), &ldquo;Vesilet-ul Meal fi Menakıb-il Al&rdquo;da</p>\n\n<p>\n	24- İbn-i Hamza-i Dimeşki el-Hanefi (&ouml;. h. 1120), &ldquo;el-Beyan ve-t Tarif&rdquo;de. Ve başkaları...</p>\n\n<p>\n	Kuran-ı Kerim&rsquo;de bu konuyla ilgili bir&ccedil;ok ayet&shy;&shy;&shy; vardır. M&uuml;fessirler bu ayetlerin tefsirinde Gadir olayına değinmişlerdir.</p>\n\n<p>\n	&Ouml;rneğin: Taberi (&ouml;. h. 310), &ldquo;Tefsir&rdquo;inde.</p>\n\n<p>\n	Salebi (&ouml;. h. 427 veya H. 437), &ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Vahidi (&ouml;. h. 468), &ldquo;Esbab&rsquo;un-Nuzul&rdquo;da.</p>\n\n<p>\n	Kurtubi (&ouml;. h. 567), &ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Ebu&rsquo;s-Suud (&ouml;. h. 982), &ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Fahr&rsquo;ı Razi, (&ouml;. h. 606). B&uuml;y&uuml;k tefsiri &ldquo;Mefatihul Gayb&rdquo;de.</p>\n\n<p>\n	İbn-i Kesir eş-Ş&acirc;fi&icirc; (&ouml;. h. 774).&ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Nişaburi (&ouml;. h. 8. Y&uuml;z yıl). &ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Celaleddin Suyuti (&ouml;. h. 911).&ldquo;ed-D&uuml;rr-&uuml;l Mensur&rdquo; adlı tefsirinde.</p>\n\n<p>\n	Hatib-i Şerbini (&ouml;. h. 977).&ldquo;Tefsirinde&rdquo;.</p>\n\n<p>\n	Alusi el-Bağdadi (&ouml;. h. 1270). &ldquo;Ruh&rsquo;ul Meani&rdquo;de. Ve diğerleri...</p>\n\n<p>\n	<strong>Kelamcılar da, imamet meselesini a&ccedil;ıklarken; iddia edene delil olsun diye veya hasmın delilini naklederken, mutlaka &ldquo;Gadir hadisine&rdquo; işaret etmişlerdir. Aşağıda bazılarını zikrediyoruz:</strong></p>\n\n<p>\n	Kadı Ebu Bekr&rsquo;i Baklani el-Basri (&ouml;. h. 403),&ldquo;Temhid&rdquo;inde.</p>\n\n<p>\n	Kadı Abdurrahman el-İci eş-Ş&acirc;fi&icirc; (&ouml;. h. 756), &ldquo;Mevakıf&rdquo;da.</p>\n\n<p>\n	Seyyid Şerif el-C&uuml;rcani (&ouml;. h. 816),&ldquo;Şerh&rsquo;ul Mevakıf&rdquo;da.</p>\n\n<p>\n	Beyzavi (&ouml;. h. 685),&ldquo;Tevaliu&rsquo;l-Envar&rdquo;da.</p>\n\n<p>\n	Şemsuddin el-İsfahani (&ouml;. h. 749),&ldquo;Metaliu&rsquo;l-Enzar&rdquo;da.</p>\n\n<p>\n	Taftazani (&ouml;. h. 792),&ldquo;Şerh&rsquo;ul-Mekasıd&rdquo;da.</p>\n\n<p>\n	Kuş&ccedil;i Mevl&acirc; Alaaddin (&ouml;. h. 879),&ldquo;Şerh&rsquo;ut-Tecrid&rdquo;de.</p>\n\n<p>\n	Bunlar aynen ş&ouml;yle demişlerdir:</p>\n\n<p>\n	<strong><em>&ldquo;Resulullah (s.a.a) veda haccından d&ouml;nerken, halkı Mekke ve Medine arasında, &ccedil;ok sıcak bir havada &ldquo;Gadir-i Hum&rdquo; denen yerde topladı, deve palanlarını &uuml;st &uuml;ste toplatarak &uuml;zerine &ccedil;ıkıp ş&ouml;yle buyurdu: &ldquo;Ey M&uuml;sl&uuml;manlar! Ben, size sizin kendinizden evl&acirc; değil miyim?&rdquo; Hep birlikte; &ldquo;Evet evl&acirc;sın.&rdquo; dediler. Sonra ş&ouml;yle buyurdu: &ldquo; Ben kimin mevl&acirc;sı isem, Ali de onun mevl&acirc;sıdır. Allah&rsquo;ım onu seveni sev; ona d&uuml;şman olana d&uuml;şman ol, ona yardım edene yardım et, onu terk edeni terk et.&rdquo;</em></strong></p>\n\n<p>\n	<strong>Bu hadise değinen diğer kelamcılar:</strong></p>\n\n<p>\n	Kadı en-Necm Muhammed eş-Ş&acirc;fi&icirc; (&ouml;. h. 879),&ldquo;Bediu&rsquo;l-Meani&rdquo;de.</p>\n\n<p>\n	Celaleddin Suyuti (&ouml;. h. 911),&ldquo;Erbein&rdquo;&rsquo;inde.</p>\n\n<p>\n	Şam M&uuml;ft&uuml;s&uuml; Hamid b. Ali el-İmadi (&ouml;. h. 1171),&ldquo;Es-Salatu&rsquo;l-Fahire bi&rsquo;l-Ahadis&rsquo;il-M&uuml;tevatir&rdquo;de.</p>\n\n<p>\n	Alusi el-Bağdadi (&ouml;. h. 1324),&ldquo;Nesr&rsquo;ul-Leali&rdquo;de.</p>\n\n<p>\n	Ve başkaları...</p>\n\n<p>\n	<strong>Arap dili edebiyat&ccedil;ıları&nbsp; &ldquo;Mevl&acirc;&rdquo;, &ldquo;Hum&rdquo;, &ldquo;Gadir&rdquo; ve &ldquo;Veli&rdquo; gibi kelimelerin manalarını a&ccedil;ıklarken mutlaka &ldquo;Gadir Hadisi&rdquo;ne işaret etmişlerdir. Aşağıda zikrolunan edebiyat&ccedil;ılar gibi:</strong></p>\n\n<p>\n	İbn-i Dureyd Muhammed b. Hasan (&ouml;. h. 321).<a href=\"#_ftn1\" name=\"_ftnref1\" title=\"\">[1]</a> &ldquo;Cemhere&rdquo;sinde, c. 1, s. 71,</p>\n\n<p>\n	İbn-i Esir (&ouml;. h. 606), &ldquo;Nihaye&rdquo;sinde.</p>\n\n<p>\n	Himvi (&ouml;. h. 626), &ldquo;Mu&rsquo;cem&rsquo;ul-Buldan&rdquo;da &ldquo;Hum&rdquo; kelimesini a&ccedil;ıklarken.</p>\n\n<p>\n	Z&uuml;beydi el-Hanefi (&ouml;. h. 1205), &ldquo;Tac&rsquo;ul-Arus&rdquo;ta, c. 10, s. 399.</p>\n\n<p>\n	Nebehani (&ouml;. h. 14. y&uuml;z yılda), &ldquo;Mecmuat&rsquo;un Nebhaniyye&rdquo;de.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"ftn1\">\n		<p>\n			<a href=\"#_ftnref1\" name=\"_ftn1\" title=\"\">[1]</a>- &ldquo;Cemhere&rdquo;nin Elimizde olan baskısında ş&ouml;yle yazılmıştır:</p>\n\n		<p>\n			&ldquo;Gadir-i Hum tanınan, bilinen bir yerin ismidir. Resulullah (s.a.a), orada ayağa kalkıp bir konuşma yaparak Emir&rsquo;&uuml;l- M&uuml;&rsquo;minin Ali b. Ebi Talib&rsquo;in faziletini a&ccedil;ıklamıştır... Ama İbn-i Şehraşub ve başkaları ge&ccedil;miş asırlarda &ldquo;Cemhere&rdquo;nin el yazması n&uuml;shasından ş&ouml;yle nakletmişlerdir: &ldquo;Gadir-i Hum, Resulullah (s.a.a)&rsquo;ın, Ali (a.s)&rsquo;ı halifesi olarak tayin ettiği yerin ismidir. Ne var ki, yayıncılar bunu tahrif etmişlerdir.</p>\n	</div>\n</div>','Tarihte Gadir-i Hum’un Önemi','','publish','closed','open','','tarihte-gadir-i-humun-onemi','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3356',0,'post','',0),(3357,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h5 align=\"right\">\n	Muhammed TAHİR<br />\n	&nbsp;</h5>\n\n<p>\n	Hamd, hamdın s&acirc;hibi Allah&#39;adır. Kulu ve Resul&uuml; Muhammed Mustafa&#39;ya, &acirc;l&rsquo;ine ve ahdine vefalı kalan ashabına salat-u sel&acirc;m olsun.</p>\n\n<p>\n	<em>Sel&acirc;m olsun H&uuml;seyn&#39;e, oğlu Ali (Zeyn-ul Abidin)&#39;e, onun evladına ve b&uuml;t&uuml;n varlıklarını Allah yolunda sarf eden taraftarlarına...</em></p>\n\n<p>\n	Ey Allah&rsquo;ım! Muhammed&#39;in ve Ehl-i Beyti&rsquo;nin hakkını &ccedil;iğneyen ilk z&acirc;lime ve onun yolunu takip ederek Muhammed ve Ehl-i Beyti&rsquo;ne zul&uuml;m eden son kişiye l&acirc;net eyle.</p>\n\n<p>\n	Allah&rsquo;ım, H&uuml;seyin (a.s) ile savaşan grubun ve bu yolda hareket edip, (d&uuml;şmanlarına) biat eden ve onlara uyanlara l&acirc;net et. Allah&rsquo;ım bunların hepsine l&acirc;net et.</p>\n\n<p>\n	Allah Te&acirc;la buyuruyor ki:</p>\n\n<p>\n	<strong>&quot;Ey İnananlar! Can yakıcı bir az&acirc;ptan kurtaracak kazan&ccedil;lı bir yolu size g&ouml;stereyim mi? Allah&#39;a ve Peygamberine inanırsınız; Allah yolunda canlarınızla, mallarınızla cihad edersiniz; bilseniz, bu sizin i&ccedil;in en iyi yoldur. B&ouml;yle yaparsanız Allah g&uuml;nahlarınızı bağışlar, sizi i&ccedil;lerinden ırmaklar akan cennetlere, Adn cennetlerinde hoş yerlere koyar. B&uuml;y&uuml;k kurtuluş budur. Bundan başka sevdiğiniz bir şey daha var, o da Allah katından bir yardım ve yakın bir zaferdir. Ey Muhammed inananlara m&uuml;jde ver.&quot;</strong> <a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	İnsan, yaratıldığı g&uuml;nden itibaren, m&uuml;cadele i&ccedil;inde bir yaşantıya s&acirc;hip olması mukadder kılınmıştır. İnsanın karakteri ve yapısında birbirine zıt unsurlar yaratıldı. İnsana &ccedil;ok &ccedil;eşitli eğilimler verildi; istek ve arzuları olduk&ccedil;a farklı ve değişiktir. Bazı istek ve arzuları, hayvan&icirc; istekler diye nitelenen ve heva ve hevesten kaynaklanan isteklerdir. Bu t&uuml;r istek ve arzulardan g&uuml;d&uuml;len hedef, yemek, i&ccedil;mek ve benzeri hayvan&icirc; lezzetlerden yararlanıp zevk almaktır. Bu istek ve arzulara m&uuml;tekabilen, insanı şehev&icirc; lezzetler alanından uzaklaştıran ve daha &uuml;st&uuml;n ve y&uuml;ce bir mevki olan manev&icirc;, insan&icirc; ve nuran&icirc; yaşama &ccedil;ekip y&uuml;celten diğer bir takım g&uuml;&ccedil;l&uuml; eğilimler bu &ccedil;ok boyutlu varlığın v&uuml;cudunda yaratılmıştır.</p>\n\n<p>\n	İnsanın iradesi, yeteneği ve g&uuml;c&uuml;, s&uuml;rekli olarak bu birbirine zıt ve farklı y&ouml;nde hareket eden iki grup istek ve eğilimler doğrultusunda bir &ccedil;ekişme ve m&uuml;cadele i&ccedil;erisindedir. Basit bir işi yapmak isteyen bir insanı g&ouml;z &ouml;n&uuml;ne alın, bazen olur ki bu iş onun g&uuml;ncel işlerinden olduğu ve &acirc;det edindiği i&ccedil;in, hi&ccedil; d&uuml;ş&uuml;nmeden &acirc;detine dayanarak bu işi yapar. Fakat eğer &acirc;det edinmemiş olduğu ve şimdiye kadar yapmadığı bir işi yapması kendisinden istenirse, acaba hi&ccedil; d&uuml;ş&uuml;nmeden hemen o işe başlayabilir mi? İlk etapta insandaki farklı eğilimler devreye girer. &Ccedil;&uuml;nk&uuml; yapılması gereken bu iş, o eğilimlerden bazılarına muh&acirc;lif ve bazılarına ise mutabıktır. Kendi kendine d&uuml;ş&uuml;n&uuml;r bu işi yapayım mı yapmayayım mı? İyi midir k&ouml;t&uuml; m&uuml;d&uuml;r? Nefsi, istekleri yap, akıl ise yapma veya akıl yap, nefsi eğilimler yapma demektedir. İki unsur veya eğilimden birisi zafer elde edinceye kadar i&ccedil; &acirc;lemindeki m&uuml;cadelesi devam eder; farklı y&ouml;nelişli bu iki eğilimden hangisi muzaffer olursa, irade de onun doğrultusunda devreye ge&ccedil;er ve insan da aynı doğrultuda faaliyete başlar. İnsanın yaratılışının ilk g&uuml;n&uuml;nden itibaren insanın i&ccedil; &acirc;leminde nefsi istek ve arzuların y&ouml;nlendirdiği maddi hayat cephesi ile manevi ve insani yaşam cephesi arasındaki savaş s&uuml;re gelmiştir.</p>\n\n<p>\n	Bir başka ifadeyle, yaşam, m&uuml;cadele temeline oturtulmuştur. S&uuml;rekli olarak karşı karşıya bulunduğumuz bu i&ccedil; &acirc;lemdeki m&uuml;cadeleyi bir kenara bırakıp dış &acirc;leme baktığımızda insanın istek ve hedeflerinin ger&ccedil;ekleşmesini zorlaştıran bir &ccedil;ok sorun ve engel bulunduğunu g&ouml;rmekteyiz. S&uuml;rekli olarak bu engellerle ve sorunlarla karşı karşıya bulunma soncu bir &ccedil;eşit alışkanlık meydana geldiğinden onları pek hissetmiyor olabiliriz. Ama biraz dikkatlice konuya yaklaşırsak, g&uuml;nl&uuml;k yaşantımızda bile g&uuml;nde ka&ccedil; defa bu t&uuml;r engellerle karşılaşıp m&uuml;cadele ettiğimizi g&ouml;r&uuml;r&uuml;z. Anlattıklarımız bir kişinin yaşamının durumu etrafındaydı. Bir de muhtelif sınıflar, kavimler ve milletlerin yaşamını g&ouml;z &ouml;n&uuml;ne alıp nelerin olup bittiğine dikkat edelim. Her yerde m&uuml;cadele ve savaşın h&uuml;k&uuml;m s&uuml;rd&uuml;ğ&uuml;n&uuml; g&ouml;receğiz. Bu sınıf o sınıfla, bu kavim o kavimle, bu millet o milletle ve bu toplum o toplumla. Sınıfsal, ulusal ve uluslararası kavga ve savaşlar insanoğlunun yaşam tarihine y&ouml;n vermektedir. Bunun i&ccedil;in insan yaşamında m&uuml;cadelenin ka&ccedil;ınılmaz olduğunu s&ouml;yl&uuml;yoruz.</p>\n\n<p>\n	Acaba sizce sabahları saat 9-10&#39;a kadar evinde istirahat eden ve daha sonra eğer canı isterse işe giden ve istemezse de gitmeyen, gittiğinde de &ouml;ğle zamanında eve d&ouml;nen ve &ouml;ğleden sonraki zamanında istirahat edip dinlenen bir adam mutlu mudur? Veya m&uuml;cadeleden uzak mıdır? Hayır, asla b&ouml;yle değildir; b&ouml;yle zannettiğiniz kişinin de i&ccedil; &acirc;leminde m&uuml;cadele s&uuml;r&uuml;p gitmektedir. Bu gibi insanların s&icirc;masına dikkat edin, bir m&uuml;cadeleci ve savaş adamının s&icirc;masındaki gibi onların y&uuml;z&uuml;nde de sevin&ccedil; ve neşeden bir iz kalmadığını g&ouml;receksiniz. Aslında bu tip bir insan y&uuml;r&uuml;yen ve yiyip i&ccedil;en bir &ouml;l&uuml;den ibarettir. O, sevin&ccedil; ve kıvan&ccedil;tan mahrum bir &ouml;l&uuml;d&uuml;r. Ama aynı zamanda alışıp gittiği daimi bir savaş onun i&ccedil; &acirc;leminde cereyan etmektedir. Belki kendisi de bu savaşın farkında değildir; ve &ccedil;ekişmeden uzak, g&uuml;vence i&ccedil;inde bir yaşam s&uuml;rd&uuml;ğ&uuml;n&uuml; sanmaktadır. Ama durum b&ouml;yle değildir; bu insan s&uuml;rekli olarak kendisiyle m&uuml;cadele ve kavga etmektedir. O, s&uuml;rekli olarak; &ldquo;niye başkalarından geri kaldım, niye hi&ccedil; bir yerde benim bir iz ve eserim yok, semeresi ve faydası olmayan bu hayat ne işe yarar, niye bende neşe, sevin&ccedil; şevk ve heyecan yoktur?&rdquo; diye sorup durmaktadır.</p>\n\n<p>\n	Evet, m&uuml;cadelesiz yaşam m&uuml;mk&uuml;n değil, her birey ve toplumun yaşamında m&uuml;cadelenin varlığı ka&ccedil;ınılmazdır. Kader kalemiyle takdir olunan bu doğal kanun karşısında, varolan m&uuml;cadele yolları ve metotlarından en yararlısı ve iyisini se&ccedil;mekten başka bir &ccedil;aremiz yoktur. M&uuml;cadele ve &ccedil;atışmaya girmeliyiz, fakat yapacağımız m&uuml;cadele y&uuml;ce ve mukaddes bir hedef uğrunda başarılı, heyecanlı, yararlı ve dinamik bir m&uuml;cadele olmalıdır.</p>\n\n<p>\n	Makalede, bu muzaffer m&uuml;cadelenin koşulları &uuml;zerinde duracağız. M&uuml;cadelenin muzaffer ve başarılı olması i&ccedil;in bazı şartlara ri&acirc;yet etmek gerekir. O şartları ve adabı bilip onlara ri&acirc;yet ederek ilerlemek gerekir. İlk olarak m&uuml;cadelenin a&ccedil;ık, belli somut ve kesin bir hedefinin bulunması gerek, hedefi bulunmayan m&uuml;cadelenin anlamı yoktur. Her m&uuml;cadelenin bir hedefi vardır; ama bazen o hedefin a&ccedil;ık değil, belirsiz olma ihtimali vardır.</p>\n\n<p>\n	Zaten bazı insanların &ouml;m&uuml;rlerinin tamamını m&uuml;cadelede ge&ccedil;irdikleri h&acirc;lde bir sonu&ccedil; elde edememelerinin sırrı da işte burada yatmaktadır. Bu gibi insanlar m&uuml;cadele etseler de m&uuml;cadeleleri a&ccedil;ık somut ve kesin olan bir hedefe doğru değil, belirsiz ve karanlık bir noktaya y&ouml;nelik zikzaklı bir hareket ortaya koyduklarından, b&uuml;t&uuml;n &ccedil;abalarına rağmen bir başarıya ulaşamamışlardır. Milletlerin m&uuml;cadele tarihinde bu t&uuml;r m&uuml;cadelelere &ccedil;ok&ccedil;a rastlıyoruz.</p>\n\n<p>\n	Buna g&ouml;re m&uuml;cadelenin a&ccedil;ık bir hedefinin bulunması gerekir. İkinci nokta ise m&uuml;cadelenin hedefinin y&uuml;ce ve değerli olmasıdır. O h&acirc;lde s&acirc;dece m&uuml;cadelenin hedefinin a&ccedil;ık, belirgin ve somut olması yeterli değildir. Aynı zamanda uğrunda mal, m&uuml;lk&uuml; harcanmaya ve hatta can vermeye değen bir hedef olmalıdır.</p>\n\n<p>\n	Eğer hedef y&uuml;ce olursa, insan onun uğruna s&acirc;dece mal m&uuml;lk&uuml;n&uuml; harcamakla yetinmez, canını bile ortaya koyabilir, hatta daha ileri gidip b&uuml;t&uuml;n azizlerini bile bu uğurda feda etmeği g&ouml;ze alabilir.</p>\n\n<p>\n	T&uuml;m insanların uğrunda mallarıyla, m&uuml;lkleriyle canlarıyla ve azizleriyle m&uuml;cadele etmeleri gereken ulu hedefler işte b&ouml;ylesi hedefler olmalıdır. B&ouml;ylesi y&uuml;ce bir hedef ise y&uuml;ce yaratıcının rızasından gayrisi olamaz. Bu, m&uuml;cadelenin ilk şartıdır.</p>\n\n<p>\n	İkinci şart ise, m&uuml;cadeleci insanın eylem&nbsp; adamı olmasıdır; rotasını belirlemeli ve s&ouml;z&uuml;nde durmalıdır.</p>\n\n<p>\n	<strong>&quot;Rabb&rsquo;imiz Allah&#39;tır deyip sonra da doğrulukta devam edenlere, onlara melekler &ouml;l&uuml;mleri anında: &lsquo;Korkmayınız, &uuml;z&uuml;lmeyiniz, size s&ouml;z verilen cennetle sevinin, biz d&uuml;nya hayatında da, &acirc;hirette de size dostuz. Burada canlarınızın istediği, umduğunuz şeyler, bağışlayan ve acıyan Allah katından bir ziyafet olarak size sunulur&rsquo; diyerek inerler</strong>.<strong>&quot;</strong> <a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	<strong>&ldquo;Ey İnananlar! Yapmadığınız şeyi ni&ccedil;in s&ouml;ylersiniz. Yapmadığınız şeyi (başkalarına) s&ouml;ylemeniz, Allah katında b&uuml;y&uuml;k gazapla karşılanır.&quot;</strong> <a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	Bu &acirc;yetin tefsirinde m&uuml;fessirler ş&ouml;yle nakletmekteler: Bedir savaşından sonra M&uuml;sl&uuml;manlardan bir grup, Bedir şehitlerinin Allah ve Resul&uuml; nezdinde ne de bir y&uuml;ce makam ve mevkie eriştiklerini, ne de &uuml;st&uuml;n &acirc;hiret nimetinin kendilerine nasip olduğunu, d&uuml;nyada izzet ve &acirc;hirette ise sevaba nail olduklarını g&ouml;r&uuml;nce kendi aralarında:</p>\n\n<p>\n	&quot;Keşke biz de sizlerle birlikte Bedir savaşına katılmış ve cihad ederek bu izzet ve şerefe kavuşmuş olsaydık.&quot; şeklinde s&ouml;ylenmeye başladılar. Bu grubun her oturduğu yerde s&ouml;z&uuml; bu idi.</p>\n\n<p>\n	Bu arada Uhud savaşı &ccedil;ıka geldi ve keşke biz de Bedir&#39;de olsaydık da cihad ederek şehid olup şah&acirc;detin mutluluğuna erseydik, gibi s&ouml;zleri dillerinden d&uuml;ş&uuml;rmeyen kimselerden bir grubu, hen&uuml;z savaş başlamadan pes ettiler; geri kalanlarından da sayılı birka&ccedil; kişi hari&ccedil; hepsi, savaş başlayıp da tehlikesini hissettirince yalnızca kendi canlarını kurtarma derdine d&uuml;şt&uuml;ler; ve Allah Resul&uuml;n&uuml; d&uuml;şmanlar arasında bırakarak kendilerini &ouml;l&uuml;mden kurtaracak bir sığınak aramaya koyuldular.</p>\n\n<p>\n	İşte o zaman Allah Te&acirc;la bu &acirc;yeti indirerek onlara hitaben ş&ouml;yle buyurdu:</p>\n\n<p>\n	<strong>&quot;Niye yapmayacağınız şeyin s&ouml;z&uuml;n&uuml; ediyorsunuz...&quot;</strong></p>\n\n<p>\n	Evet bu t&uuml;r sebatsız insanlar milletlerini zillete du&ccedil;ar eder, &ouml;nderleri saptırır, ger&ccedil;ek m&uuml;cadelecileri gaflete d&uuml;ş&uuml;r&uuml;r, etkili m&uuml;cadeleleri etkisiz ve neticesiz bırakırlar. Evet Allah Te&acirc;la savaş meydanında kurşundan yapılmış duvar gibi d&uuml;şman karşısında direnen insanları sever.</p>\n\n<p>\n	M&uuml;cadelenin olduk&ccedil;a &ouml;nemli olan &uuml;&ccedil;&uuml;nc&uuml; şartı veya kuralı ise, doğru m&uuml;cadele metodudur. M&uuml;cadele bir &ccedil;eşit değildir; bir &ccedil;ok m&uuml;cadele &ccedil;eşitleri vardır: Ferdi m&uuml;cadele, toplu m&uuml;cadele, gizli m&uuml;cadele, a&ccedil;ık m&uuml;cadele, pasif m&uuml;cadele, aktif m&uuml;cadele, silahsız m&uuml;cadele, silahlı m&uuml;cadele, b&uuml;t&uuml;n bu m&uuml;cadele metotlarının her birinin bir yeri, zamanı, konumu, kendisine &ouml;zg&uuml; tarzı ve taktiği vardır.</p>\n\n<p>\n	M&uuml;cadelecinin, halkın m&uuml;cadele metoduyla tanışıklığının sağlanması ve m&uuml;cadele ile hedef arasındaki uyuma olduk&ccedil;a &ouml;nem vermesi gerekmektedir. Nice-nice insanlar vardır ki, tam bir samimiyet ve ihlasla bir hedef uğrunda mallarını, zamanlarını ve hatta canlarını feda etmiş ve etmekteler; fakat yanlış metot se&ccedil;tiklerinden yoldan saparak hedefi kaybetmiş ve kaybetmekteler. Bu gibi insanlar kendi zanlarınca hedef uğruna vakitlerini, mallarını ve canlarını feda etmekteler. Oysa ki, aslında hedef, onların tam aksi istikametinde yer almakta ve ger&ccedil;ekte onlar &ccedil;aba harcadık&ccedil;a hedeften daha da uzaklaşmaktalar. &Uuml;nl&uuml; şair Sa&#39;di&rsquo;nin ifadesiyle:</p>\n\n<p>\n	<em>Korkarım ki ey bedevi Arap, K&acirc;be&#39;ye ulaşmayasın</em></p>\n\n<p>\n	<em>Senin gittiğin bu yol T&uuml;rkistan&#39;a gitmektedir.</em></p>\n\n<p>\n	Evet, m&uuml;cadele metodu ve taktiğiyle hedef arasındaki uyum olduk&ccedil;a &ouml;nem taşımaktadır. Bir&ccedil;ok m&uuml;cadele, metodunun yanlış olması veya metodun hedef ile uyum sağlamamasından dolayı başarısızlığa uğramaktadır ve m&uuml;cadeleciyi hedefe yaklaştırmaktan ziyade uzaklaştırmaktadır.</p>\n\n<p>\n	Şanlı m&uuml;cadele Kerbela kıyamını da M&uuml;sl&uuml;manlar m&uuml;cadele i&ccedil;in zorunlu olan bu &uuml;&ccedil; temel prensibi g&ouml;z &ouml;n&uuml;nde bulundurarak incelemelidirler. Muaviye &ouml;lm&uuml;ş ve onun a&ccedil;ık&ccedil;a fısk-u f&uuml;curda bulunan oğlu Yezit, İsl&acirc;m Peygamberi&rsquo;nin halifesi sıfatıyla M&uuml;sl&uuml;manların başına ge&ccedil;mişti. Yezit a&ccedil;ık&ccedil;a i&ccedil;ki i&ccedil;iyor, kumar oynuyor, İsl&acirc;m&#39;a aykırı olarak, İsl&acirc;m&#39;ın sınıfsız toplumunda yeni sınıflar, kavm&icirc; ve ailev&icirc; ayrıcalıklar oluşturuyordu. Akılsız ve dir&acirc;yetsiz b&ouml;yle bir insan M&uuml;sl&uuml;manların h&uuml;k&uuml;metini ele ge&ccedil;irip tahta oturmuştu. Fed&acirc;kar insanlardan bir grup bu fasit h&uuml;k&uuml;mete boyun eğmiyor veya en azından bu h&uuml;k&uuml;metle işbirliğinde bulunmak istemiyorlardı. Ama Yezit, onların peşlerini bıraktırmıyordu. Yezit b&uuml;t&uuml;n komutan ve v&acirc;lilerine, t&uuml;m halk kitlelerinden bilhassa tanınmış kimselerden kendisine biat, y&acirc;ni işbirliği m&icirc;sakı almaları emrini vermişti.</p>\n\n<p>\n	Bu arada, Kufe&#39;de halktan bir grup toplanarak Yezit gibi f&acirc;sit bir y&ouml;neticiye biat etmeme kararı almıştı. Her ne kadar Kufe&rsquo;de ikiy&uuml;zl&uuml; ve &ouml;l&uuml; bir kalabalık yaşamaktaydıysa da, i&ccedil;erisinde sayıları az olmasına rağmen, Ali mektebinde terbiye edilmiş, parlak yıldızlar da vardı. Bu parlak s&icirc;malı insanlar, biati reddetme kararına vararak &ldquo;Yezit hi&ccedil; bir şekilde bu makama l&acirc;yık değildir&rdquo; dediler. Peki, kimin peşinden gitmeliydiler? Kimi kendilerine &ouml;nder edinmeliydiler? Onlar bu durum &uuml;zerinde d&uuml;ş&uuml;n&uuml;rken, Hicaz&#39;da belli başlı tanınmış insanlardan bir &ccedil;oğunun Yezit&rsquo;e biat etmeye yanaşmadıkları ve onların başında Ebu Abdullah H&uuml;seyn bin Ali (a.s)&#39;ın bulunduğu haberi ulaştı. Bu haber &uuml;zerine O Hazret&rsquo;e mektup yazdılar ve: &quot;Ya Eba Abdullah! Babanın şehrine doğru gel; burası Ali&#39;nin hilafet merkezidir. Gel, biz senin safında bu h&uuml;k&uuml;metle savaşmak istiyoruz. M&uuml;cadele i&ccedil;in zemin hazırlanmıştır&quot; diyerek onu d&acirc;vet ettiler. Bu şekilde bir, iki, &uuml;&ccedil;, derken onlarca, y&uuml;zlerce mektup geldi. Mektuplar, onlarca imza ile Ashaptan ve halktan yığın-yığın Hazret&rsquo;e ulaşıyordu. Bunun &uuml;zerine durum değerlendirmesi yapması amacıyla M&uuml;slim, İmam H&uuml;seyn (a.s) tarafından Kufe&#39;ye g&ouml;nderildi. Ne yapmak gerektiğine karar vermek i&ccedil;in M&uuml;slim, g&ouml;zlemlerinin neticesini O Hazret&rsquo;e iletecekti. İşte, o şanlı kıyamın destanı bu aşamadan itibaren yazılmaya başlayacaktı.</p>\n\n<p>\n	Ancak, burada şu soruyla karşılaşıyoruz ki, acaba Eba Abdullah&#39;ın bu kıyamdan hedefi ne idi? Acaba gaye h&uuml;k&uuml;meti ele ge&ccedil;irmek miydi? Acaba, İmam H&uuml;seyin İsl&acirc;m beldeleri, &ouml;zellikle de Irak ve Kufe &uuml;zerinde h&acirc;kimiyet mi kurmak istiyordu? Hayır, İmam H&uuml;seyin asla b&ouml;yle bir hedef peşinde değildi, onun i&ccedil;in b&ouml;ylesi bir hedef &ccedil;ok k&uuml;&ccedil;&uuml;k ve anlamsız bir hedef sayılırdı. İmam H&uuml;seyin, kelimetullahı y&uuml;celtmek istiyordu. O, ister h&uuml;k&uuml;mete ulaşsın, ister ulaşmasın; hak ve b&acirc;tılı tanıtıp daha a&ccedil;ık bir ufukta hakkı g&ouml;stermeyi gaye edinmişti. Eğer, h&uuml;k&uuml;meti ele ge&ccedil;irmeye muvaffak olabilseydi, h&uuml;k&uuml;metin g&uuml;&ccedil; ve kudretini Allah&rsquo;ın istediği y&ouml;nde kullanırdı. H&uuml;k&uuml;meti ele ge&ccedil;irmeye muvaffak olmasaydı da yine istenilen hedefe ulaşılmış olacaktı. Neticede, Kerbela&rsquo;da, tarihin her zaman i&ccedil;in altın harflerle kaydedeceği şanlı bir destan ortaya &ccedil;ıkacak ve &Acirc;ş&ucirc;ra hadisesi, sonsuza dek hak, b&acirc;tıl savaşının en parlak destanı olarak tarihe ge&ccedil;ecekti. Hem hedef y&uuml;ce mi y&uuml;ceydi, hem m&uuml;cadele şekli şanlı mı şanlıydı, hem de kahramanı ulumu uluydu. Dolayısıyla da bu şanlı m&uuml;cadele i&ccedil;in se&ccedil;ilecek kimselerin de, &uuml;st&uuml;n karakter s&acirc;hibi ve zorluklar karşısında ayağı s&uuml;r&ccedil;meyen insanlar arasından se&ccedil;ilmesi gerekirdi. Zira bu m&uuml;cadelede tarihe, her y&uuml;ksek karakterli h&uuml;r insanın ders alacağı bir &ouml;rnek d&uuml;ş&uuml;lecekti.</p>\n\n<p>\n	İmam H&uuml;seyin, b&acirc;tıl ile savaşmaya karar vermişti. Savaşta ise iki grubun katılımı zorunludur. Birincisi, m&uuml;cadelenin asıl s&uuml;tunlarıdır; m&uuml;cadelenin iskelet kısmını teşkil ederler ve dizginler bu kimselerin elinde olur. Bu kimseler direniş s&acirc;hibi, itimat edilir, idealist, g&uuml;&ccedil;l&uuml; ve iradelerine s&acirc;hip kimseler olmalıdırlar. Aynı zamanda vazifelerini m&uuml;drik, teşkilat&ccedil;ı ve muti olmaları da gerekir. İşte M&uuml;slim bin Akil mezkur kimselerin en g&uuml;zel numunelerinden biridir. Diğer bir numune ise Kays bin Mezahir; İmam&#39;ın mektubunu Kufe&#39;ye ulaştıran kişidir.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) bu grubu dikkatle se&ccedil;ti. İkinci grup ise ihtiya&ccedil; olduğu zaman g&uuml;&ccedil;lerinden istifade edilebilecek sempatizanlardır. Bu grubun se&ccedil;imine, birinci grubun se&ccedil;iminde olduğu kadar dikkat edilmez. Bunlar, ister istemez arkadan gelen takip&ccedil;ilerdir. İmam H&uuml;seynin kervanına katılanlar arasında bahsettiğimiz b&ouml;yle takip&ccedil;iler de vardı.</p>\n\n<p>\n	M&uuml;slim bin Akil&#39;in Kufe&#39;ye varmasıyla birlikte bir takım olaylar cereyan etti. B&uuml;y&uuml;k bir topluluk M&uuml;slim bin Akil&#39;in etrafında toplandı. Kufe v&acirc;lisi Numan bin Beşir, Yezit tarafından azledildi ve yerine İbn-i Ziyad Kufe v&acirc;liliğine atandı. İbn-i Ziyad imansız, taş y&uuml;rekli ve Yezit&rsquo;e tam manasıyla bağlı biriydi.</p>\n\n<p>\n	Bu arada 24 saat i&ccedil;ersinde Kufe&#39;nin sebatsız halkında yeni değişimler ortaya &ccedil;ıkmaya başladı.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> M&uuml;slim&rsquo;in ev s&acirc;hibi olan H&acirc;ni bin Urve&#39;nin hile ile Dar-ul İmareye g&ouml;t&uuml;r&uuml;ld&uuml;ğ&uuml;, İbn-i Ziyad&rsquo;ın orada kendisine hakaret ettiğini, değnekle başına ve y&uuml;z&uuml;ne vurup kendisinin hapse atılması emrini verdiğini ve H&acirc;ni&#39;nin İbn-i Ziyad&#39;ın zindanında tutulduğu haberi yayıldı.</p>\n\n<p>\n	Durumdan haberdar olan M&uuml;slim, yakınlarından, halkı Kufe Camisi ve &ccedil;evresinde bir araya gelmeleri i&ccedil;in, &ccedil;ağırmalarını istedi. Halk bir araya gelmiş ve coşkulu bir şekilde M&uuml;slim&#39;in kendilerine hitaben konuşmasını bekliyordu. Bir ka&ccedil; g&uuml;n Kufe&rsquo;de faaliyet g&ouml;steren İbn-i Ziyad&#39;ın etrafında otuz g&ouml;revli polis ile Emevi&rsquo;lerin taraftarı olan yirmi kişiden başka kimse yoktu; toplam olarak 50 kişi onun etrafında toplanmıştı. Bunlar Camide olup bitenleri g&ouml;rmek ve gelişmelerden haberdar olmak i&ccedil;in Camiye bakan y&uuml;ksekliklerden halkı g&ouml;zetlemeye başladılar. Halk, İbn-i Ziyad&#39;ın, dostları ve taraftarlarının kendilerine baktığını g&ouml;r&uuml;r g&ouml;rmez, onlar aleyhine slogan atıp taşlamaya başladılar. Zilhiccenin sekizinci g&uuml;n&uuml;n&uuml;n ikindi vakti, M&uuml;slim ile İbn-i Ziyad&#39;ın konumu ve Kufe Şehrinin genel durumu &ouml;zetle b&ouml;yle idi.</p>\n\n<p>\n	İbn-i Ziyad durumu iyice m&uuml;talaa edip gerekli olan değerlendirmeyi yaptı; ve burada bir takım hilelerle, &uuml;&ccedil;-d&ouml;rt kişiyi halktan koparmayı başardı. Bunu m&uuml;teakiben halk grup- grup dağılmaya başladı. Akşam vakti M&uuml;slim namaz kılmak istediğinde yalnızca otuz kişi Kufe Camisinde kalmıştı. M&uuml;slim otuz kişiyle akşam namazını kıldıktan sonra Camiden &ccedil;ıkmak istediğinde sağa sola baktığında hi&ccedil; kimsenin kalmadığını g&ouml;rd&uuml;. Gideceği yeri bile hen&uuml;z doğru d&uuml;r&uuml;st bilemeyen, Kufe&rsquo;nin caddelerine aşina olmayan garip M&uuml;slim yapa yalnız ve tek başına ortada kaldı. Ona kılavuzluk edecek bir kimse dahi yoktu. İşte Kufe&rsquo;nin o kaypak insanlarının durumu buydu. Onlar, istikrarsızlığın en b&acirc;riz &ouml;rnekleriydiler.</p>\n\n<p>\n	Bu arada İmam H&uuml;seyin (a.s) M&uuml;slim&#39;in yazdıklarına binaen Mekke&#39;den hareket etti; yolda &ccedil;ok sayıda kimse, H&uuml;seynin kervanına katıldı. Irak sınırına vardığında İmam&#39;a durumun M&uuml;slim&#39;in yazdığı gibi olmadığı, yeni gelişmelerin olduğu, durumun değiştiği, M&uuml;slim ve H&acirc;ni&#39;nin &ouml;ld&uuml;r&uuml;ld&uuml;ğ&uuml;, İmam&#39;ın Kufe halkına mektuplarını g&ouml;t&uuml;ren Abdullah bin Yaktir&#39;in katledildiği bildirildi. Fakat bu korkun&ccedil; haberlere rağmen, Hz. H&uuml;seyin&rsquo;in m&uuml;cadelesi durmadı; yalnızca taktik ve metot değiştirildi. Yeni durumu dikkate alan İmam, yanında bulunanların hepsinin toplanmasını emretti; sonra elinde bulunan bir yazıyı okudu. Allah&#39;a hamd-u senada bulunduktan sonra ş&ouml;yle dedi:</p>\n\n<p>\n	&ldquo;Haberiniz olsun, Kufe&#39;den korkun&ccedil; haberler ulaşmaktadır; M&uuml;slim, H&acirc;ni ve Abdullah bin Yaktir&rsquo;i &ouml;ld&uuml;rm&uuml;şler. Kufe halkı bize hıyanet etmiştir, ben &ouml;ld&uuml;r&uuml;l&uuml;nceye kadar bu yolda gitmeliyim. Sizlerden kim bu saate kadar mal-m&uuml;lk, rahat yaşam, makam ve mevki &uuml;midiyle benimle gelmişse gidebilir.&rdquo;</p>\n\n<p>\n	Yolda kervana katılanların &ccedil;oğu geri d&ouml;nd&uuml;ler. Nih&acirc;yet H&uuml;seyin İbn-i Ali Medine&#39;den kendisiyle &ccedil;ıkan grup ve yolda ona katılanlardan bir ka&ccedil; kişiyle birlikte kaldı. M&uuml;cadele sahnesi değiştiği i&ccedil;in artık teredd&uuml;tl&uuml; ve kuşkulu insanların H&uuml;seyin&rsquo;in ordusunda kalmaması gerekiyordu. Artık m&uuml;cadele metodu değişmişti. Bunun i&ccedil;in yalnızca aşk ve sefa dolu ve tabiat bataklığından kurtulmuş olan insanların onun etrafında kalması lazım geliyordu.</p>\n\n<p>\n	M&uuml;cadelelerde olduk&ccedil;a &ouml;nem taşıyan sorunlardan biri, g&uuml;venilir ve doğru &ccedil;alışan bir irtibat mekanizmasının varlığıdır. Bu mekanizmanın &ccedil;evik, imanlı ve &uuml;lk&uuml; s&acirc;hibi insanlardan oluşturulması gerek. Kays İbn-i Musehher, değerli bir m&uuml;min olarak bu hususta &ouml;rnek g&ouml;sterilebilir. H&uuml;seyin&rsquo;in mesajını halka ulaştırması gerekiyordu. Mektubu alıp Kufe&#39;ye doğru harekete ge&ccedil;ti. Kadisiye yakınlarında İbn-i Ziyad&#39;ın g&ouml;revlilerinden Hasin b. Numeyr kendisini tutukladı. İbn-i Ziyad kendisine: &quot;Eğer canını kurtarmak &ouml;l&uuml;mden kurtulmak istiyorsan, minbere &ccedil;ık ve H&uuml;seyin İbn-i Ali&rsquo;ye k&uuml;fret&rdquo; &ouml;nerisinde bulundu. Bu fırsatı ganimet bilen Kays minbere &ccedil;ıkıp ayakta durarak ş&ouml;yle dedi: &ldquo;Allah&#39;a hamd olsun ey halk! H&uuml;seyin İnb-i Ali Allah&#39;ın en iyi kullarındandır. O, Allah&rsquo;ın Resul&uuml;&rsquo;nun kızı Fatıma&#39;nın oğludur; mesajını sizlere ulaştırmam i&ccedil;in beni g&ouml;nderdi; kıyam edin, ona yardım edin.&rdquo; Daha sonra da Hz. Ali ve H&uuml;seyin İbn-i Ali&rsquo;ye sel&acirc;m g&ouml;nderip, Muaviye, Yezit ve Ubeydullah İbn-i Ziyad&#39;a l&acirc;net okudu. B&ouml;ylece son s&ouml;z&uuml;n&uuml; s&ouml;yleyip misyonunu yerine getirmiş oldu. Ubeydullah&rsquo;ın, emriyle, bu fed&acirc;kar askeri saray damından aşağıya atarak &ouml;ld&uuml;rd&uuml;ler. H&uuml;seyin İbn-i Ali b&ouml;yle bir grupla Kufe&rsquo;ye doğru hareket etti. Yolda H&uuml;rr İbn-i Yezit-er Riyahi<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> ile karşılaştı...</p>\n\n<p>\n	İmam H&uuml;seyin Medine&#39;den Mekke&#39;ye ve Mekke&#39;den Kerbela&#39;ya doğru uzayan seferinin başından beri cereyan eden hadiseleri g&ouml;zden ge&ccedil;irdi. Hedef a&ccedil;ık ve belliydi; dinin, hak ve hakikatin m&uuml;dafaası ve İsl&acirc;m&#39;ın izzetinin korunması. Yol ve y&ouml;ntem de belliydi, H&uuml;seyin bin Ali d&ouml;n&uuml;ş&uuml; olmayan bir yola girmesi gerektiğini biliyordu.</p>\n\n<p>\n	Yol esnasında, hatta &Acirc;ş&ucirc;ra g&uuml;n&uuml;nde halka ve İbn-i Ziyad&#39;ın memurlarına &quot;Eğer Kufe halkı benim, kendi şehirlerine gelmeme razı değillerse, bırakın d&ouml;neyim&quot; diyordu. İşin i&ccedil;erisinde başka hedefler vardı tabi. Yoksa İmam, yolda berberindekilere defalarca: &quot;bu gittiğimiz yol d&ouml;n&uuml;ş&uuml; olmayan bir yoldur.&quot; demişti.</p>\n\n<p>\n	Ak&acirc;be b. Sem&#39;an ş&ouml;yle diyor: &quot;Ben İmam&#39;a yakın idim, bir ara onun bineği &uuml;zerinde daldığını g&ouml;rd&uuml;m. Sonra aniden uyandı ve iki &uuml;&ccedil; defa: &quot;İnna lillahi ve inna ileyhi raciun vel hamdu lillahi Rabbil &acirc;lemin&quot; dedi. Oğlu ve ciğerparesi Ali bin H&uuml;seyin gelip,: &quot;Ne oldu baba, neden İnna lillah... diyorsun?&quot; diye sorunca, ş&ouml;yle cevap verdi: &quot;Oğlum, uykuda idim, g&ouml;rd&uuml;m ki bir nid&acirc; eden ş&ouml;yle diyor: &ldquo;Bunlar &ouml;l&uuml;me doğru y&uuml;r&uuml;yorlar &ouml;l&uuml;m de bunlara doğru.&quot; Oğlu Ali, &quot;Baba, biz hak &uuml;zere değil miyiz? diye sorunca İmam: &quot;Elbette&quot; buyurdular. Ali b. H&uuml;seyin, &quot;&Ouml;yleyse &ouml;l&uuml;mden korku da ne demek? dedi. Hayatta olduğumuz m&uuml;ddet&ccedil;e Hak&#39;tan ayrılmayız. &Ouml;l&uuml;m, bizim beklentilerimiz arasındadır.&quot; H&uuml;seyin bin Ali ile birlikte Kerbela&#39;ya işte b&ouml;yle insanlar gelmeliydi.</p>\n\n<p>\n	Hazret, Neyneva ve Kerbela topraklarına ulaşmadan &ouml;nce: &quot;Bizler &ouml;l&uuml;mle karşı karşıya gelmeye gidiyoruz.&quot; demiştir. Ancak, insanlar, sonraları onun hakkında yanlış yorum yapıp: &quot;H&uuml;k&uuml;metin kendi eline ge&ccedil;emeyeceğini g&ouml;r&uuml;nce, bunu kendine yedirmeyip, &ouml;l&uuml;m&uuml; yaşamına tercih etti ve h&uuml;k&uuml;meti ele ge&ccedil;irememenin acısına tahamm&uuml;l edemedi.&quot; demesinler diye tekrar-tekrar: &quot;Eğer istemiyorsanız, d&ouml;n&uuml;p gideyim&quot; diyordu. B&ouml;ylece fırsat&ccedil;ıların&quot;...kendinizi kendi ellerinizle tehlikeye atmayın...&quot; &acirc;yetini onun hakkında okumamaları i&ccedil;in ısrarla, eğer istemezlerse d&ouml;n&uuml;p gideceğini tekrarlıyordu. Tekrar-tekrar s&ouml;ylenen bu s&ouml;z&uuml; tarih kaydetmelidir ki, Kerbela olayı doğru tefsir edilsin.</p>\n\n<p>\n	B&uuml;t&uuml;n bu s&uuml;re zarfında &Acirc;ş&ucirc;ra g&uuml;n&uuml;ne kadar vuku bulmuş en k&uuml;&ccedil;&uuml;k ve en s&acirc;de hadiseler tefsir edilmelidir. İmam H&uuml;seyn, Kerbela vakıasında meydana gelen değişikliklere ve d&uuml;şman saflarından saptırma uğraşılarına rağmen, gelecek toplumlar ve nesiller i&ccedil;in, bu olayların &ouml;ğretici bir ders olmasını istemiştir. &Acirc;ş&ucirc;ra g&uuml;n&uuml;nde, safları belirleyip savaşmak gerektiğine inanmıştır. &Ccedil;adırları bir yerde toplamaları i&ccedil;in emir verdi. &Ccedil;adırların arka taraflarında kazdıkları hendeklere yeteri kadar &ccedil;alı &ccedil;ırpı koydular. İmam H&uuml;seyin, d&uuml;şman kuvvetlerinin arkadan saldırmaması i&ccedil;in &ccedil;alıların yakılmasını emretti.</p>\n\n<p>\n	Yetmiş kişilik civarında bir ordu, g&uuml;n&uuml;n ordu d&uuml;zenine g&ouml;re şekil aldı, sağ kol, sol kol, orta kol ve sancaktar belirlendi. Hazret, orduyu d&uuml;zene koymakla meşgulken, d&uuml;şman ordusundan bir grup arkadan saldırmayı d&uuml;ş&uuml;nm&uuml;şlerdi. Şimr&#39;in komutasındakiler h&uuml;cum i&ccedil;in geldiklerinde, hendeklerle karşılaştılar. Sanki b&uuml;y&uuml;k bir savaş olacakmış gibi ateş dolu hendekler kazılmıştı. H&uuml;seyin bin Ali&#39;nin bu ince hesabından dolayı son derece rahatsız olan Şimr, &quot;H&uuml;seyin...! &Acirc;hirette seni bekleyen ateşi, d&uuml;nyada kendin i&ccedil;in hazırlamışsın, &quot;diye bağırdı &ouml;fkeyle. Buna karşılık H&uuml;seyn&#39;in d&uuml;şmanla son kez konuşmak &uuml;zere, atına, binip olanca vakarla d&uuml;şman ordusu &ouml;n&uuml;nde durdu ve ş&ouml;yle dedi: &quot;Ey insanlar! Eğer beni tanımıyorsanız gidiniz ve beni aranızda Peygamber soyunu bilenlerden sorunuz. Peygamber torunu olduğumu bilmiyor musunuz?&rdquo; imam H&uuml;seyin bunları s&ouml;yl&uuml;yordu ki, sonradan m&uuml;nafık ve hain insanlar: &quot;İbn-i Ziyad bizi kandırdı, başka birinin geldiğini zannetmiştik. Eğer, gelenin H&uuml;seyin bin Ali olduğunu bilseydik kesinlikle onunla savaşmazdık. Hatta ona yardım dahi ederdik.&quot; şeklinde nifaklarına bahane bulamasınlar. Zira, m&uuml;nafıkların hakikatleri saptırmaları i&ccedil;in o devirde zemine olduk&ccedil;a uygundu, haberleşme yollarının azlığı ve ilkelliği sebebiyle, h&uuml;k&uuml;meti ellerinde bulunduranlar, o d&ouml;nemin b&uuml;t&uuml;n haberleşme yollarını tekellerine almışlardı. B&ouml;yle bir d&ouml;nemde, hakikatleri tahrif etmek g&acirc;yet kolay bir işti. Nitekim Muaviye&#39;nin Ali&#39;yi Şamlılara nasıl tanıttığı bilinmektedir. B&ouml;ylece halkın, eğer H&uuml;seyin kendisini bize tanıtsaydı veya bu d&acirc;vet edilen misafirin, halk tarafından d&acirc;vet edildiğini bilseydik onu korurduk demelerinden H&uuml;seyin&#39;in endişe duymuş olması g&acirc;yet tabiidir.</p>\n\n<p>\n	Bilahare İmam, kendisini tanıtıp ş&ouml;yle seslendi &quot;Ey Kufe Halkı!... Siz değil miydiniz beni d&acirc;vet eden!? &Ouml;yleyse, beni &ouml;ld&uuml;rmek i&ccedil;in burada toplanmanız niye?! Yoksa, d&acirc;vetinizle, buraya gelmeniz arasındaki m&uuml;ddet zarfında benden bir g&uuml;nah veya hata mı sadır oldu da kanımı d&ouml;kmeyi mubah ve reva g&ouml;r&uuml;yorsunuz?! Yoksa sizden birini mi &ouml;ld&uuml;rd&uuml;m? Malınızı mı gasp ettim? Ne su&ccedil; işledim ki kanımı hel&acirc;l g&ouml;r&uuml;yor ve benimle savaşmayı v&acirc;cip biliyorsunuz? Haramı hel&acirc;l, hel&acirc;li de haram mı yaptım yoksa?&quot; H&uuml;seyin bunları s&ouml;ylemeyecek olsa hakikat hile ve desiselerle &ouml;rtbas edilecek ve Kufe halkının kimler tarafından saptırılıp aldatıldığı perde arkasında kalacaktı. H&acirc;liyle, h&uuml;k&uuml;met aleyhine kıyam eden herkes nifakla su&ccedil;lanacak ve kanı hel&acirc;l sayılacaktı.</p>\n\n<p>\n	Hazret, ısrarla şunu anlatmak istiyordu: &quot;Sizler, beni d&acirc;vet ettiniz. Ben de, d&acirc;vetinize icabet ettim. Allah&rsquo;ın dini ayaklar altına alınıyor dediniz, O&#39;nun dinini korumak i&ccedil;in Medine&#39;yi terk edip bu topraklara geldim, o h&acirc;lde insanlara H&uuml;seyin&#39;i d&acirc;vet ettiğinizi, sonra da toplanıp onu Kerbela&#39;da şehid ettiğinizi nasıl izah edeceksiniz?&quot; Evet, bunlar Kerbela hadisesinde vuku bulan &ouml;ğretici noktalardan s&acirc;dece birka&ccedil;ı...</p>\n\n<p>\n	M&uuml;sl&uuml;manlar, H&uuml;seyn&#39;in dostları, taraftarları ve bu yolun aşıkları bilmelidirler ki, m&uuml;cadele yaşamın ka&ccedil;ınılmaz bir par&ccedil;asıdır. &Ouml;yleyse tembellik ve inzivadan kurtulmalı, yery&uuml;z&uuml;nde yaşam devam ettiği m&uuml;ddet&ccedil;e, m&uuml;cadelenin de beraberinde devam edeceğini idrak etmelidirler. Bilsinler ki, m&uuml;cadelenin en g&uuml;zeli, hak lehinde, b&acirc;tıl aleyhine olanıdır. M&uuml;cadele, hak d&uuml;ş&uuml;ncesini canlı tutabilmek ve hakkın kanunlarını icra edebilmek i&ccedil;indir. M&uuml;cadelenin kendisine mahsus bir s&uuml;nneti ve kanunu vardır. M&uuml;cadelelerinde muvaffak olmak isteyenler a&ccedil;ık ve m&uuml;şahhas bir hedef peşinde olmalıdırlar. Aynı zamanda bu hedef, insanlara sunulmaya l&acirc;yık ve itimat edilir olmalıdır. Ayrıca kendileri diren&ccedil; s&acirc;hibi sağlam iradeli fed&acirc;kar ve hedefleri uğrunda canlarını verebilecek insanlar olmalıdırlar. B&uuml;t&uuml;n bunlarla birlikte, m&uuml;cadelelerinde doğru y&ouml;ntemler se&ccedil;melidirler. İşte o zaman Allah onlara yardım edecektir: &quot;Ey iman edenler! Eğer siz Allah&rsquo;a yardım ederseniz, O&#39;da size yardım eder ve ayaklarınızı sabit kılar!&quot;</p>\n\n<p>\n	&quot;Eğer, can ve malınızı Allah yolunda verdiyseniz biliniz ki her şeyden &ouml;nce saadet ehli, ikinci olarak cennet ehli, &uuml;&ccedil;&uuml;nc&uuml; olarak zafer ehlisiniz.&quot;</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Saff/10-13.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a> - Fussilet/ 30-32.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a> -Saff/ 2-3.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a> -Şeyh M&uuml;fid Irşad kitabında ş&ouml;yle diyor: M&uuml;slim&#39;in Kufe&#39;deki kıyamı, Zilhicce&rsquo;nin 8&rsquo;i salı g&uuml;n&uuml; başlamış ve Arafe g&uuml;n&uuml;ne rastlayan dokuz Zilhicce &ccedil;arşamba g&uuml;n&uuml; de M&uuml;slim şehid edilmiş. El-İrşad, s.198.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a> -H&uuml;r daha sonra yaptığından pişman olup &Acirc;ş&ucirc;ra g&uuml;n&uuml; &Ouml;mer İbn-i Sa&#39;dın ordusundan ayrılıp İmamın tarafına ge&ccedil;ti ve şehit oluncaya kadar &ccedil;arpıştı.</p>\n\n		<p>\n			&nbsp;</p>\n	</div>\n</div>','Başarılı Mücadele ve Âşûra Kıyamı','','publish','closed','open','','basarili-mucadele-ve-asura-kiyami','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3357',0,'post','',0),(3358,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p align=\"right\">\n	Rıza BAKIRLI</p>\n\n<p>\n	Sayın okurlar, Muaviye&rsquo;nin Hz. Ali&rsquo;ye muhalefet bayrağını kaldırdığı sırada Hz. Ali&rsquo;nin saflarında yer alan Muhammed bin Ebu Bekir ile Muaviye arasında bir takım yazışmalar s&ouml;z konusu olmuştur. Bu yazışmalar o zamanda cereyan eden olaylara ışık tuttuğu gibi, aynı zamanda her iki tarafın mantığını da ortaya koymaktadır. Biz Ebu Bekir oğlu Muhammed ile Muaviye arasında ge&ccedil;ip tarihe yansıyan bir yazışmayı aynen siz aziz dostlara sunuyoruz. Umarız ki, aydınlatıcı olur. Ebu Bekir oğlu Muhammed&rsquo;in Muaviye&rsquo;ye yazdığı mektup ş&ouml;yledir:</p>\n\n<p>\n	&quot;Muhammed İbn-i Ebi Bekr&#39;den sapık Sahr oğluna (Muaviye). Allah&#39;a itaat eden ve Allah&#39;ın velayet ehline teslim olanlara selam olsun. Amma Baadu: Hi&ccedil; ş&uuml;phesiz Allah kendi celali, saltanatı ve kudretiyle; yaratıkları hi&ccedil;bir zorluk ve zaafa uğramadan yarattı. Yarattıklarını yaratmaya hi&ccedil; bir ihtiyacı olmadığı halde onları kullar olarak yarattı. Onları bedbahtlar ve mutlular, sapıklar ve hidayet bulmuşlar olarak iki kısma ayırdı. Sonra (sonsuz) ilmiyle (hidayet bulmuşları) se&ccedil;ti. Onların arasından da Muhammed&rsquo;i (s.a.a) se&ccedil;ti. Onu risaletine mahsus kıldı; vahyi i&ccedil;in se&ccedil;ip işine emin kıldı. Onu kendinden &ouml;nceki kitapların tasdik&ccedil;isi ve şeriatların kılavuzu olan bir Peygamber olarak g&ouml;nderdi. O hikmet ve g&uuml;zel &ouml;ğ&uuml;tle Rabbinin yoluna (insanları) davet etti. (Bu davetin ardından) ona ilk olumlu cevap veren, onu ilk tasdik edip İslam getiren kardeşi ve amcasının oğlu Ali b. Ebi Talip (a.s) oldu. Onun gaybtan verdiği haberleri tasdik edip, b&uuml;t&uuml;n akrabalarına onu tercih etti. B&uuml;t&uuml;n bu tehlikelerden onu korumaya &ccedil;alışıp, b&uuml;t&uuml;n korkulu anlarda nefsini ona feda etmeğe &ccedil;alıştı. Onun savaştığı kimseyle savaştı; barıştığı kimseyle barıştı. Fedakarlıktan hi&ccedil;bir zaman geri durmadı. Ne cihadında ne de hi&ccedil;bir işinde ondan &ouml;ne ge&ccedil;en, hatta onun mertebesine ulaşan birisi olmadı.</p>\n\n<p>\n	Sonra g&ouml;r&uuml;yorum ki (ey Muaviye) sen, sen olduğun halde, onunla boy &ouml;l&ccedil;&uuml;şmeye kalkışıyorsun! Sen kim o kim?! O, insanlar i&ccedil;erisinde ilk M&uuml;sl&uuml;man olan, en doğru niyeti taşıyan, en temiz z&uuml;rriyete ve en faziletli zevceye ve en &uuml;st&uuml;n amca oğluna sahip olan kimsedir. Sen ise lanetlenmiş oğlu lanetlenmişsin. Sen ve baban s&uuml;rekli Allah&#39;ın dinine saldırmaya ve Allah&#39;ın nurunu s&ouml;nd&uuml;rmeğe &ccedil;alışıyor ve bu doğrultuda hi&ccedil;bir imk&acirc;nı kullanmaktan geri durmuyordunuz. Baban bu vaziyet ve bu niyet &uuml;zere &ouml;ld&uuml; gitti; aynı g&ouml;revi devam ettirmek &uuml;zere babanın (kendine l&acirc;yık) halefi oldun. Bunun en bariz şahidi ise Resullullah (s.a.a) ile muhalefet eden nifak başları ve (k&uuml;f&uuml;r) hiziplerinin bak&acirc;yasının sana gelip sığınmaları ve yanında yer almalarıdır. Ali (a.s) hakkında s&ouml;ylediklerimin doğruluğunun şahidi ise, onun kendi a&ccedil;ık faziletlerinin yanı sıra, yanında yer alanların Kur&#39;an&#39;da faziletleriyle zikredilen ve il&acirc;hi medh-&uuml; sen&acirc;ya mazhar olan Muhacir ve Ensar&#39;dan olmasıdır. Onlar grup grup onun emir komutası altında kılı&ccedil;larına sarılıp kahramanca savaşarak canlarını onun uğruna feda eden, fazileti ona uymakta, bedbahtlığı ise ona muhalefet etmekte g&ouml;ren kimselerdir. O halde -yazıklar olsun sana- nasıl sen kendini Ali&#39;yle (a.s) aynı kefeye koyabilirsin?! Halbuki Ali (a.s) Resullullah&#39;ın (s.a.a) varisi, onun vasisi ve evlatlarının babasıdır. Ona ilk uyan ve (&ouml;l&uuml;rken) ondan en son ayrılan kimsedir. Resulullah (s.a.a) sırlarını ona s&ouml;yler, işlerinde onu ortak kılardı. Sen ise onun d&uuml;şmanı ve d&uuml;şmanın oğlusun! Sen elinden geldiği kadar batılınla hoş ol! Amr b. As da sana yardımcı olsun; bu sapıklığında. sanki ecelin gelip &ccedil;atmış, hilelerin zayıflamıştır. Yakın zaman y&uuml;ce akıbetin kimin olduğu ortaya &ccedil;ıkacaktır. Şunu bil ki sen, tuzağından kendini emniyette bildiğin ve rahmetinden &uuml;midini kestiğin Rabbine hile yapmaya, tuzak kurmağa &ccedil;alışıyorsun; Rabbin pusudadır, seni g&ouml;zetliyor; sen ise ona karşı kendini aldatıyorsun. Hideyete uyana selam olsun.&quot;<br />\n	<strong>MUAVİYE&#39;NİN CEVABI</strong></p>\n\n<p>\n	&quot;Muaviye b.Ebi S&uuml;fyan&#39;dan babasını ayıplayan Muhammed bin Ebu Bekr&#39;e. Alah&#39;a itaat edenlere selam olsun. Amma Ba&#39;d&uuml;: Mektubun elime ulaştı. Onda Allah&#39;ın laik olduğu kudret ve saltanatından, Peygamber&#39;ini nasıl se&ccedil;tiğinden bahsettikten sonra, bir takım s&ouml;zler d&uuml;z&uuml;p koşmuşsun ki bunlarla ancak kendi g&ouml;r&uuml;ş&uuml;n&uuml;n zaafını ortaya koymuş ve aslında babanı ayıplamışsın.</p>\n\n<p>\n	Mektubunda Ali b. Ebi Talip&#39;in parlak ge&ccedil;mişinden ve Allah Resul&uuml;&#39;ne (s.a.a) olan yakınlığı ve yardımından, korku ve tehlike anlarında ona karşı yaptığı fedak&acirc;rlıklardan bahsedip kendi faziletini değil başkasının faziletini bana h&uuml;ccet olarak g&ouml;steriyorsun. Faziletini senden uzaklaştırıp da başkası i&ccedil;in karar kılan Allah&#39;a hamd olsun. Biz babanla birlikte Peygamber&#39;imizin hayatında Ali b.Ebi Talib&#39;in hakkını &uuml;zerimize gerekli biliyor; onun bize olan &uuml;st&uuml;nl&uuml;ğ&uuml;n&uuml; a&ccedil;ık bir şekilde g&ouml;r&uuml;yorduk. Fakat Allah indindekini Peygamber&#39;i i&ccedil;in beğenip vaadini tamamlayarak ruhunu kapzettiğinde baban (Ebu Bekir) ve onun Faruku (&Ouml;mer) iki m&uuml;ttefik olarak, ona ilk muhaefet eden ve zorla hakkını alan kimseler oldular. Sonra onu kendilerine (biat ve teslimiyete) &ccedil;ağırdılar; o ise direnip bu işi geciktirince onu nice &uuml;z&uuml;nt&uuml;lere boğup hakkında tehlikeli kararlar almak isteyince (mecburen) biat edip onlara teslim oldu. Buna rağmen her ikisi de &ouml;l&uuml;nceye kadar onu işlerine ortak kılmaz, sırlarını ona s&ouml;ylemezlerdi. Bilahere o ikisinden sonra sıra Osman b. Affan&#39;a geldi. O da aynı o ikisinin yolunu tutup, onların gittiği yoldan gitti. Ancak sen ve yoldaşın (Ali) onu ayıplamaya &ccedil;alıştınız; b&ouml;ylece isyan ehli olan uzak kimseler onda tamah ettiler (canına kıydılar). Şu halde bu işe (Ali&#39;ye muhalefete) zemin hazırlayan, bu m&uuml;lk&uuml;n temelini atıp duvarlarını y&uuml;kselten, bizzat senin babandır. Bu y&uuml;zden eğer bizim yaptıklarımız doğru ise bunun başı babandır. Eğer haksızlık ve hata ise bunun esasını da yine baban atmıştır; biz ise onun ortakları, onun yolunu takip eden ve yaptığını aynen uygulayan kimseleriz. Eğer baban bizden &ouml;nce bu işi yapmasaydı, biz de Ebu Talib oğluna (Ali&#39;ye) muhalefet etmez ve ona teslim olurduk. Ne var ki babanın yaptığını g&ouml;r&uuml;nce biz de onun izine ayak bastık ve onun yaptıklarına ittiba ettik. O halde istediğin kadar babanı su&ccedil;la; ayıpla yahut da başkalarını su&ccedil;lamayı da bırak artık. Selam olsun sapıklığından d&ouml;n&uuml;p tevbe eden kimseye!&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[1]</a></p>\n\n<p>\n	Not: Taberi kendi tarihinde bu mektuplara işareten ş&ouml;yle diyor: Muhammed b. Ebi Bekr (Mısıra) vali tayin edildikten sonra, Muaviye ile aralarında bazı mektuplaşmalar s&ouml;z konusu olmuştur. Ancak biz bunların muhtevasını zikretmekten vazge&ccedil;iyoruz. Zira o mektuplarda avam halkın kaldıramayacağı birtakım s&ouml;z ve bilgiler mevcuttur ...!! İbn-i Esir de El-K&acirc;mil adlı b&uuml;y&uuml;k tarih kitabında aynı sebepten dolayı mektupların metnini vermekten mazur olduğunu s&ouml;yl&uuml;yor...!!</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a> - Cemheretu Resaili-il Arap,C.1, S.475, M&uuml;r&uuml;c-&uuml;z Zeheb (Mes&#39;udi), C.2, S.59, Şerh-i İbn-il Hadid, C.1, S.283</p>\n	</div>\n</div>','Muhammed ibn-i Ebi Bekr\'in Muaviye b. Ebi Süfyan\'a Yazdığı Mektup','','publish','closed','open','','muhammed-ibn-i-ebi-bekrin-muaviye-b-ebi-sufyana-yazdigi-mektup','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3358',0,'post','',0),(3359,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<p style=\"text-align: right;\">\n	&nbsp;</p>\n\n<h5 style=\"text-align: right;\">\n	H&Uuml;RRİYET VAROL</h5>\n\n<p>\n	<strong>&quot;Muhammed, sizden birisinin babası değildir; o ancak Allah&#39;ın el&ccedil;isi ve peygamberlerin sonuncusudur. Allah her şeyi bilir.&quot;</strong> (Kur&#39;&acirc;n-ı Kerim, 33/40)</p>\n\n<h2>\n	Giriş</h2>\n\n<p>\n	Tarihte ve g&uuml;n&uuml;m&uuml;zde din ve maneviyata karşı cereyan eden materyalist akımların, insanları il&acirc;h&icirc; dinlerden &uuml;rk&uuml;t&uuml;p uzaklaştırmaya ve dini toplumlara &ouml;c&uuml; gibi g&ouml;stermeye &ccedil;alışmalarının sebeplerinin başında, din karşıtları tarafından tesis edilen &quot;din benzeri&quot; inan&ccedil; ve tarikat kurumları gelmektedir. Uyduruk yasa ve kanunlar, batıl inan&ccedil; ve ilkeler, k&acirc;inatın madde ve mana boyutuyla ilgili tutarsız yorumlar, hakikatleri saptırıp efsane oluşturmak, hi&ccedil;bir temel ve &ouml;l&ccedil;&uuml;s&uuml; olmayan &ouml;ğretiler sunmak ve varlıklarını koruma doğrultusunda s&ouml;m&uuml;rgeci ve egemen g&uuml;&ccedil;lerin piyonu olmak, hepsi ve hepsi bu uyduruk sahte dinlerin en belirgin ortak &ouml;zelliklerindendir. Bu din g&ouml;r&uuml;n&uuml;ml&uuml; sahte inan&ccedil;larla s&uuml;slenmiş ideolojiler, insanları ger&ccedil;ek il&acirc;h&icirc; dinlere karşı soğutup tahsilli ama din ve maneviyat konularında cahil kalmış gen&ccedil; nesilleri materyalizmin kucağına itmekte, &quot;Din halkların afyonudur&quot; sloganına kendilerince haklı bir zemin hazırlamaya &ccedil;alışmaktadırlar.</p>\n\n<p>\n	Bu t&uuml;r din ve ideolojilerin, genellikle zul&uuml;m ve baskı temeli &uuml;zerine kurulmuş Fir&#39;avn&icirc; d&uuml;zenlerde insanları daha fazla s&ouml;m&uuml;rebilmek i&ccedil;in tesis edilmiş ve yaygınlaştırılmaya &ccedil;alışılmış olduğunu g&ouml;rmekteyiz.</p>\n\n<p>\n	Bu c&uuml;mleden Bab&icirc;lik ve Baha&icirc;lik dini diye yabancılar tarafından kurulup sunulan dini sayabiliriz. &Ccedil;&uuml;nk&uuml; Batı ve Doğu emperyalizmi, ger&ccedil;ek il&acirc;h&icirc; dinleri, &ouml;zellikle de y&uuml;ce İsl&acirc;m dinini, İsl&acirc;m &uuml;lkelerinde tutunup s&ouml;m&uuml;rgeci emellerini ger&ccedil;ekleştirme karşısındaki en b&uuml;y&uuml;k engel olarak g&ouml;rmekteydiler. B&ouml;yle bir engeli yok etmenin en kolay ve kalıcı yolu, insanları b&ouml;l&uuml;p par&ccedil;alara ayırıp sahte dinler t&uuml;reterek dine karşı dinle karşı koymaktı. Birinci D&uuml;nya Savaşı&#39;ndan sonra tarihte eşi pek g&ouml;r&uuml;lmemiş bir şekilde Rusların ve Batı emperyalizminin tam bir işbirliği i&ccedil;erisinde İsl&acirc;m topraklarının kalbinde Bab&icirc;lik ve Baha&icirc;liğin tohumlarını ekip yeşertmeye karar verdiklerini a&ccedil;ık bir şekilde g&ouml;rmekteyiz. Bu yazımızda, M&uuml;sl&uuml;manlar arasında b&ouml;l&uuml;c&uuml;l&uuml;ğ&uuml; ama&ccedil;layan bu sahte dinlerin nerede, nasıl ve kimlerce kurulduğunu inceleyip araştırdık.</p>\n\n<h2>\n	Bab&icirc;liğin Ortaya &Ccedil;ıkışı</h2>\n\n<p>\n	<strong>Bab</strong> adıyla tanınan Alimuhammed, aslen <strong>Şiraz</strong>lıdır.<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a> Rıza adlı babası &ouml;l&uuml;nce dayısının himayelerine alınmıştır. 1821 doğumlu Alimuhammed, mahall&icirc; mekteplerde biraz Arap&ccedil;a &ouml;ğrendikten sonra birtakım ilimler tahsil etmiş ve <strong>Kerbel</strong><strong>&acirc;</strong>&#39;ya yerleşmiştir. Orada da tahsiline K&acirc;zim Reşt&icirc;&#39;nin &uuml;statlığında devam etmiş, daha sonra <strong>Buşehr</strong>&#39;e yerleşmek &uuml;zere 25 yaşında Kerbel&acirc;&#39;yı terk etmiştir.</p>\n\n<p>\n	Yusuf Suresi&#39;ne yazdığı tefsirle ilk kez dikkatleri &uuml;zerine &ccedil;eken Bab, Kevser Suresi&#39;ne yazdığı bir tefsirde de kendisinin On İkinci İmam&#39;ın (a.f) Babı, yani naibi olduğunu a&ccedil;ık&ccedil;a iddia etmiştir. Yazdığı bu tefsirleri Şiraz ulemasının g&ouml;rmesi i&ccedil;in g&ouml;ndermiş, bu tefsirler bir&ccedil;ok din alimi ve zamanın h&uuml;k&ucirc;metinin tepkisini &ccedil;ekmiş, bunun &uuml;zerine tutuklanıp Şiraz&#39;a getirilerek g&ouml;z hapsine alınmıştır. Yazdığı yazılardan dolayı k&acirc;fir sayılmasına ve &ouml;ld&uuml;r&uuml;lmesine fetva verilmişse de, Şeyh Ebu Turab adlı bir alim akıl hastası olduğu nedeniyle t&ouml;vbeye zorlamakla yetinilmesini istemiş ve &ouml;ld&uuml;r&uuml;lmesini engellemiştir. Bu sırada Şiraz&#39;da yayılan bulaşıcı hastalıktan dolayı <strong>İsfahan</strong>&#39;a gidip kısa bir aradan sonra yine Asr Suresi&#39;ne yazdığı bir tefsirle g&uuml;ndeme gelmiştir. 1847&#39;de <strong>Tahran</strong>&#39;a, oradan da <strong>Tebriz</strong>&#39;e ve kısa bir s&uuml;re sonra <strong>Maku </strong><strong>K</strong><strong>alesi</strong>&#39;ne s&uuml;rg&uuml;n olarak yollanmış ve orada da halk tarafından lin&ccedil; girişimine maruz kalmıştır. Gittik&ccedil;e taraftarlarını şehirlerde artıran Bab (Alimuhammed) daha b&uuml;y&uuml;k maceralara atılarak 1849&#39;da <strong>Zencan</strong>&#39;da taraftarlarının h&uuml;k&ucirc;mete karşı ayaklanmasını teşvik etmiştir.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<p>\n	Alimuhammed, Zencan isyanlarında kendisine uyanlardan Ali adlı biriyle birlikte kurşunlanarak &ouml;ld&uuml;r&uuml;ld&uuml;. &Ouml;l&uuml;m&uuml;nden &ouml;nce Nasiruddin Şah&#39;a hitaben yazdığı bir yazıda, bir su&ccedil;unun olmadığını kendisinden dine aykırı bir s&ouml;z, bir hareket sadır olduysa, t&ouml;vbe ettiğini s&ouml;ylemiş ve merhamet edilerek bağışlanmasını istemiştir.</p>\n\n<p>\n	Bab&#39;la birlikte &ouml;ld&uuml;r&uuml;lenlerin bir &ccedil;ukura atılıp k&ouml;pekler tarafından par&ccedil;alandığı s&ouml;ylenmektedir. Ama Baha&icirc;ler b&ouml;yle bir şeyin olmadığını, cesetlerin insanlar tarafından alınıp Tahran&#39;a taşındığını, orada yirmi dokuz yıl saklandıktan sonra Bahaullah&#39;ın isteği &uuml;zerine <strong>Hayfa</strong>&#39;ya<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a> g&ouml;t&uuml;r&uuml;l&uuml;p g&ouml;m&uuml;ld&uuml;ğ&uuml;n&uuml; s&ouml;ylemektedirler.</p>\n\n<h2>\n	Bablıktan Rablığa</h2>\n\n<p>\n	Bab, &ouml;nce kendisinin On İkinci İmam&#39;ın babı, yani naibi olduğunu iddia etmiş, sonra Mehdi olduğunu, yeni bir dinle, yeni bir kitapla geldiğini, nihayet Allah&#39;ın kendisinde zuhur ettiğini, kendisinin Tanrı&#39;yla bir ayna mesafesinde bulunduğunu s&ouml;ylemiş, sonunda iddialarından dolayı g&ouml;zaltına alındığında b&uuml;t&uuml;n davalarından t&ouml;vbe etmiş, fakat &ouml;l&uuml;mden kurtulamamıştır.<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a></p>\n\n<p>\n	Bab&icirc;liğe ait d&uuml;stur ve talimatı i&ccedil;eren en b&uuml;y&uuml;k kaynak sayılan kitap, tamamlanmamış <strong>&quot;Beyan&quot;</strong> adlı kitaptır. Bab, bu kitabını kendi mucizesi olarak nitelendirse de, onu yazıp tekmil bir kitap h&acirc;line getirmeyi becermemiş ve kulluk acziyetini kendi eliyle ortaya koymuştur. Yazdığı vasiyetinde, kitabın geri kalan sekiz b&ouml;l&uuml;m&uuml;n&uuml;, il&acirc;hlık g&ouml;revini devrettiği &quot;Subh-i Ezel&quot; lakabını takınan Mirza Yahya&#39;ya bırakmıştır. Bab, Arap&ccedil;a-Fars&ccedil;a yazılmış olan bu kitabında kurduğu sahte dinin esaslarını a&ccedil;ıklamaktadır.</p>\n\n<p>\n	Alimuhammed&#39;in &ouml;ld&uuml;r&uuml;lmesinden sonra Mirza Yahya Bab&icirc;lerin reisi olarak kabul ediliyorduysa da, bu durum pek uzun s&uuml;rmedi. Kısa bir s&uuml;re sonra Mirza Yahya&#39;nın baba tarafından kardeşi olan Mirza H&uuml;seyinali&#39;nin de &quot;Bahaullah&quot; lakabını takınarak reisliğe soyunmasıyla Bab&icirc;liğin b&ouml;l&uuml;nme s&uuml;reci başladı.</p>\n\n<h2>\n	Baha&icirc;liğin Ortaya &Ccedil;ıkışı</h2>\n\n<p>\n	Baha&icirc;liğin kurucusu <strong>Mirza H&uuml;seyinali</strong> 1817 senesinde Tahran&#39;da doğmuştur. Yazdığı kitaplarında kendisini Bab&#39;a ilk inanan olarak tanıtmıştır. Bab&icirc;lerin Nasiruddin Şah&#39;a karşı ayaklanmasında para yardımında bulunmuş, bununla kalmamış, Nasiruddin Şah&#39;a y&ouml;nelik bir suikast tertibinden dolayı hapsedilmiştir. Nasiruddin Şah&#39;a d&uuml;zenlenen suikastten sonra kırk kişi g&ouml;z altına alınmış, onlardan birka&ccedil;ı &ouml;ld&uuml;r&uuml;lm&uuml;ş, kalanı da Mirza H&uuml;seyinali ile birlikte zindana atılmış. Bu hadiseler yaşanırken Bab&icirc;lerin ger&ccedil;ek lideri sayılan Mirza Yahya, Mazendaran&#39;ın Nur şehrinde yaşamaktaydı. Olup bitenleri duyarak sakallarını uzatır, eline baston alır ve boynuna dervişlerin keşk&uuml;l&uuml;n&uuml; asarak oraları Bağdat&#39;a doğru terk eder.</p>\n\n<p>\n	Tahran&#39;da hapsedilen Mirza H&uuml;seyinali ve yandaşları da Rus El&ccedil;iliğinin girişimleriyle serbest bırakılmaları sağlanarak Bağdat&#39;a g&ouml;nderilirler. B&ouml;ylece Bab&icirc;lerin hepsi Bağdat&#39;ta toplanırlar. Bağdat&#39;ta iken bu iki kardeşin (Mirza Yahya ve Mirza H&uuml;seyinali) Bab&icirc;lere liderlik hususundaki kavgaları gittik&ccedil;e su y&uuml;z&uuml;ne &ccedil;ıkar. Bu iki kardeşin dışında diğer Bab&icirc;lerden de liderlik konusunda birtakım iddialar ortalıkta dolaşmaya başlar. Bunun akabinde Bab&#39;a en yakın isimlerden biri olan Mira Yahya&#39;nın katibi olarak tanınan Mirza Esedullah Tebriz&icirc;, Bab&icirc;ler tarafından faili me&ccedil;hul bir cinayete kurban gider. Bağdat&#39;ta cinayet ve kanlı olaylar bununla kalmaz, peşi sıra diğer ter&ouml;r olayları birbirini izler. Bablık iddiasında bulunan Mirza Gavğa, Şeyh İsmail, Molla Haşim, M. Zened&icirc; Nebil, Seyyid H&uuml;seyin Hindiyan ve Mirza H&uuml;seyincan gibi isimler de esrarengiz bir şekilde birbiri ardından ortadan kaldırılırlar.</p>\n\n<p>\n	Bu olaylardan dolayı Bağdat halkının tedirginliği had safhaya ulaşır. Bunun &uuml;zerine İran&#39;ın İstanbul B&uuml;y&uuml;k El&ccedil;isi Osmanlı Padişahından Bab&icirc;lerin Bağdat&#39;tan &ccedil;ıkarılmasının ister ve <strong>Sultan Abdulaziz </strong>tarafından bu isteğe olumlu yanıt verilerek Bab&icirc;lerin toplu şekilde <strong>İstanbul</strong>&#39;a getirilmeleri emredilir. Burada d&ouml;rt ay kaldıktan sonra <strong>Edirne</strong>&#39;ye s&uuml;r&uuml;l&uuml;rler.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Mirza H&uuml;seyinali, ilk zamanlarda kardeşi Mirza Yahya ile birlikte hareket ettiyse de, sonradan Bab tarafından zuhur edeceği bildirilen kişinin kendisi olduğu iddiasında bulunmasıyla Bab&icirc;lik, ikiye, hatta &uuml;&ccedil;e b&ouml;l&uuml;nd&uuml;. Bir kısmı kendisini &quot;Bahaullah&quot; (kısaca &quot;Baha&quot;) diye adlandıran Mirza H&uuml;seyinali&#39;ye t&acirc;bi oldu. Bunlar, <strong>Baha&icirc;ler</strong> olarak tanındılar. Bir kısmı da Bab&#39;ın vasiyetine uyarak, kendisine &quot;Subh-i Ezel&quot; lakabını veren Mirza Yahya&#39;ya bağlı kaldılar. Bunlar da <strong>Ezel&icirc;ler</strong> olarak bilindiler. Diğer bir kısmı da iki kardeşten hi&ccedil;birine t&acirc;bi olmadıkları i&ccedil;in <strong>B</strong><strong>ab&icirc;ler</strong> ismini taşımaya devam ettiler. Ama ne var ki Baha&#39;nın Amerikalılar ve İngilizlerle iyi diyalog oluşturması, bunun yanında Rusların da destek vermesiyle Baha&icirc;ler gittik&ccedil;e her tarafta yayılmaya ve g&uuml;&ccedil; kazanmaya başladılar. Diğerleri ise yabancı g&uuml;&ccedil;lerin desteğini yitirdikleri i&ccedil;in k&uuml;&ccedil;&uuml;k ve zayıf guruplar h&acirc;linde hayatlarını s&uuml;rd&uuml;rmeye &ccedil;alıştılar.</p>\n\n<p>\n	Mirza Yahya (Subh-i Ezel) ve kendisine uyanlar <strong>Sultan Abdulaziz</strong> tarafından <strong>Kı</strong><strong>b</strong><strong>rıs</strong>&#39;a, Mirza H&uuml;seyinali (Baha) ve ona t&acirc;bi olanlar da <strong>Akka</strong>&#39;ya s&uuml;r&uuml;ld&uuml;ler.. Baha&#39;nın Akka&#39;ya s&uuml;r&uuml;ld&uuml;ğ&uuml; zaman elli iki yaşında olduğu s&ouml;yleniyor. 1892&#39;de dizanteri hastalığından &ouml;lerek Akka&#39;ya g&ouml;m&uuml;lm&uuml;şt&uuml;r.</p>\n\n<p>\n	Baha&#39;nın &ouml;l&uuml;m&uuml;yle yerine Abdulbaha adını takınan oğlu Abbas ge&ccedil;miş, yazdığı kitaplarda Baha&icirc;liği yaymaya &ccedil;alışmıştır. 1908&#39;de Meşrutiyetin il&acirc;nı &uuml;zerine serbest kalmış, <strong>Mısır</strong>&#39;a, <strong>Avrupa</strong>&#39;ya ve <strong>Amerika</strong>&#39;ya gitmiş, Birinci D&uuml;nya Savaşı&#39;ndan sonra da <strong>Arabistan</strong>&#39;ın <strong>Osmanlılar</strong>ın elinden &ccedil;ıkmasını fırsat bilip faaliyetlerini daha da hızlandırmışlardır.<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<h2>\n	Baha&icirc;liğin Kuruluşunda Yabancı Parmağı</h2>\n\n<p>\n	Bir&ccedil;ok uydurma din ve mezhebin ortaya &ccedil;ıkışında olduğu gibi Baha&icirc;liğin de kuruluşunda yabancıların parmağını g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r.</p>\n\n<p>\n	Rusların ajanı olarak <strong>İran</strong>&#39;da g&ouml;revlendirilen Kinyas Dalgoroki din adamı kisvesinde şehir şehir dolaşıp yeni bir din kurma pl&acirc;nları yapmıştır.</p>\n\n<p>\n	Din adamları elbisesiyle dolaşan ve Şeyh Ali Lenkeran&icirc; ismiyle kendisini tanıtan Dalgoroki kısa zamanda b&uuml;y&uuml;k başarılar elde etmiştir. Bir s&uuml;re sonra Rus ajanı Şeyh Ali Lenkeran&icirc;, Alimuhammed (Bab) adındaki bir zatı Buşehr&#39;de keşfeder. Alimuhammed&#39;in şahsiyet zaafı, pohpohlanmaya m&uuml;sait kişiliği ve psikolojik bozukluğu Şeyh Ali Lenkeran&icirc; i&ccedil;in bir fırsat doğurur ve Alimuhammed&#39;e s&uuml;rekli Bab olduğunu, Zamanın İmamı&#39;yla rabıta i&ccedil;inde bulunduğunu ona telkin etmeye başlar. Sonu&ccedil;ta Alimuhammed bu safsatalara inanır ve kendisinin Bab olduğu iddiasını ortaya koyar. Kur&#39;&acirc;n&#39;ın bazı surelerine yazdığı tefsirle, aykırı ve hayallerle s&uuml;slenmiş fikirlerini duyurmaya başlar.<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<p>\n	<strong>Nasiruddin Şah</strong>&#39;a suikastten sonra da Baha&#39;nın Rus El&ccedil;iliği binasına sığındığını g&ouml;rmekteyiz. El&ccedil;ilik, &ouml;nce Baha&#39;yı teslim etmek istememiş, sonra b&uuml;y&uuml;k vezire, Baha&#39;nın bir emanet olduğunu, kılına dokunulursa el&ccedil;iliğe karşı sorumlu duruma d&uuml;şeceğini bir mektupla bildirerek teslim etmiştir.<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a></p>\n\n<p>\n	Baha&#39;nın hapisten kurtulmasında da &Ccedil;arlık Rusyası&#39;nın b&uuml;y&uuml;k rol oynadığını, yine Baha İran&#39;dan s&uuml;r&uuml;ld&uuml;ğ&uuml;nde <strong>Rusya</strong>&#39;ya &ccedil;ağrıldığını, daha sonra Bağdat&#39;a gitmeye karar verince el&ccedil;ilik adamları tarafından yoluculuk s&uuml;resince korunduğunu b&uuml;t&uuml;n kaynaklar yazmaktadır.<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<p>\n	Baha Akka&#39;ya s&uuml;r&uuml;l&uuml;nce de, kendilerine g&ouml;z dikmiş olan İngilizlere yamanmıştır. &Ouml;l&uuml;m&uuml; dolayısıyla <strong>&Ccedil;or&ccedil;il</strong>, Adbulbaha&#39;ya ve Baha&icirc;lere baş sağlığı dilemiştir.<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<h2>\n	Yeni Din İddiasından İl&acirc;hlık İddiasına</h2>\n\n<p>\n	&Ouml;nce bablık (naiplik) iddiasıyla ortaya &ccedil;ıkan, daha sonra Mehdilik, sonra da peygamberlik ve nihayet il&acirc;hlık iddiasında bulunan Bab (Alimuhammed) gibi, Baha (Mirza H&uuml;seyiali) da il&acirc;hlık sa&ccedil;malıklarında bulunmuştur.</p>\n\n<p>\n	O, &quot;En b&uuml;y&uuml;k heykel benim.&quot; diyerek (h&acirc;ş&acirc;) Cisimleşen Tanrı olduğunu sa&ccedil;malıyordu.</p>\n\n<p>\n	Bu hususta Baha&#39;nın kuruntuları ve sapık zihniyetinden oluşan iki kitaptan (Kitab-ı M&uuml;bin ve Kitab-ı Akdes) alıntılar sunmakla yetiniyoruz:</p>\n\n<p>\n	Diyor ki Baha:</p>\n\n<p>\n	&quot;Duy sana bel&acirc; ve &uuml;z&uuml;nt&uuml;ler diyarından gelen vahyi ki: Yoktur zindanda hapsedilen bir tek olan benden başka bir il&acirc;h.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<p>\n	&quot;G&ouml;k ve yery&uuml;z&uuml; arasında bir m&uuml;nadi ş&ouml;yle seslenir: Zindan, iktidar ve izzet sahibi bir ve tek olan Allah i&ccedil;indir.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<p>\n	&quot;Şehirlerin en harabesinde mahpus olan Rabb&#39;in ş&ouml;yle buyurdu...&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\n\n<p>\n	Baha, Britanya Krali&ccedil;esi Victoria&#39;ya yazdığı bir mektupta ş&ouml;yle diyor:</p>\n\n<p>\n	&quot;Ey Britanya&#39;daki Krali&ccedil;e! Rabb&#39;inin sesine kulak ver ki k&acirc;inatın efendisi ve kralıdır o. Aziz ve hak&icirc;m olan benden başka bir tanrınız yoktur...&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a></p>\n\n<p>\n	Yine diyor ki:</p>\n\n<p>\n	&quot;Zalim kullarımdan bana y&ouml;nelen bel&acirc; ve sıkıntıların (zindanda tutsaklık) şahsıma hi&ccedil;bir zararı yetişmez.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a></p>\n\n<p>\n	&quot;Ey inşa grubu! En b&uuml;y&uuml;k zindandan g&ouml;klerin sahibi olan Tanrınız size sesleniyor, ki yoktur benden başka bir il&acirc;h. &Ouml;yle bir il&acirc;h ki iktidar sahibi, m&uuml;tekebbir, y&uuml;celik sahibi, ilim sahibi ve hikmet sahibidir.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<p>\n	&quot;Tanrı zuhur ettiğinde ona iman getirseydiniz, halk ondan uzaklaşmazdı. Korkun ey ulema topluluğu, kendinizi benimle yarattıklarım arasında hicap ve perde yapmayın!&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a></p>\n\n<p>\n	&quot;De ki: V&uuml;cudumda Allah v&uuml;cudundan, cemalimde Allah cemalinden, varlığımda onun varlığından, zatımda onun zatından, hareketimde onun hareketinden, duruşumda onun duruşundan başka bir şey g&ouml;r&uuml;nmez; kalemimde de o &uuml;st&uuml;n ve &ouml;v&uuml;lm&uuml;ş Tanrı&#39;nın kalemi var ancak.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a></p>\n\n<p>\n	&quot;Ey Firdevs kızı, cennet bucaklarından &ccedil;ık da b&uuml;t&uuml;n varlık ehline var, olanlara haber ver; de ki: Andolsun Allah&#39;a, &acirc;lemlerin sevgilisi, g&ouml;klerde, yerlerde kendisine tapılan, &ouml;nce gelenlerle sonra gelenlerin secde ettikleri zuhur etti.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<p>\n	&quot;Ey d&uuml;nya insanları! Kesinlikle bilin ki benim eminlerim, kullarım arasında benim sevecen inayetimin lambaları ve yaratıklarım i&ccedil;in benim rahmetimin anahtarlarıdır...&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<p>\n	Abdulbaha&#39;nın &quot;Mektuplar&quot;ında, Baha&#39;nın; &quot;B&uuml;t&uuml;n il&acirc;hlar, benim emrimin sızıntılarından il&acirc;h oldular. B&uuml;t&uuml;n rabler benim h&uuml;km&uuml;m&uuml;n esintilerinden rab kesildiler.&quot; anlamında bir beyti nakledilmektedir.<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<h2>\n	Baha&icirc;likteki İnan&ccedil;lar Ve Kurallar</h2>\n\n<p>\n	- Bab, &quot;Nokta-i &Ucirc;l&acirc;&quot; ve &quot;Zikir&quot;dir.</p>\n\n<p>\n	- Bab, Baha&#39;nın Allah tarafından izhar edileceğini m&uuml;jdelemiştir.</p>\n\n<p>\n	- Baha&#39;nın varlığı Allah&#39;ın zuhuru ve aynasıdır.</p>\n\n<p>\n	- Baha&icirc;lerin kıblesi Akka&#39;dır.</p>\n\n<p>\n	- Baha&icirc;liğin din&icirc; vazifeleri <strong>&quot;Kitab</strong><strong>-ı</strong><strong> Akdes&quot;</strong>te (k&ouml;t&uuml; bir Arap&ccedil;a&#39;yla yazılmış bir kitap) toplanmıştır.</p>\n\n<p>\n	- Baha&icirc;liğe g&ouml;re &ccedil;ocuk edinmek i&ccedil;in evlilik farz kılınmıştır. Eğer evlenen biri kendi eşinden hamile kalamıyorsa, bir başkasından yardım alabilir. Ancak yardım alacağı kimsenin Baha&icirc;lerden olması gerekir.</p>\n\n<p>\n	- On bir yaşında evlenmek mecbur&icirc;dir.</p>\n\n<p>\n	- Dul kalan kadın 90, erkek 85 g&uuml;n sonra tekrar evlenmek zorundadır.</p>\n\n<p>\n	- Yılda bir ay (son ayı) yani 19 g&uuml;n oru&ccedil; tutulur.</p>\n\n<p>\n	- Her g&uuml;n &quot;Beyan&quot;dan 19 sure okunur ve 361 kere Tanrı adı s&ouml;ylenir.</p>\n\n<p>\n	- Namaz Bab&#39;a g&ouml;re dokuz rek&acirc;ttır. Daha sonra Baha tarafından 3 rek&acirc;te indirilmiş ve m&uuml;nferit olarak kılınmaktadır. Seferde olanlar namaz kılmazlar. &Uuml;&ccedil; rek&acirc;t namaz kılmaya vakti yetmeyen kimseler onun yerine dokuz kere bir s&ouml;z&uuml; tekrarlayabilirler.</p>\n\n<p>\n	- Oru&ccedil; Bab&#39;ın dinindeki gibidir.</p>\n\n<p>\n	- Abdestte sadece eller ve y&uuml;z yıkanır.</p>\n\n<p>\n	- Abdestte su bulunmazsa, beş kere &quot;En temiz, en temiz Allah&#39;ın adıyla&quot; denmesi yeterlidir.</p>\n\n<p>\n	- Din&icirc; teklifler kadın ve erkek i&ccedil;in 16 yaşında başlar, 70 yaşında kalkar.</p>\n\n<p>\n	- Zek&acirc;t fakirlere değil, <strong>Beyt</strong><strong>&#39;&uuml;</strong><strong>l</strong><strong>-</strong><strong>Ad</strong><strong>l</strong>&#39;e (Adalet Evi) verilir.</p>\n\n<p>\n	- Hac sadece erkeklere farzdır. O da Bağdat&#39;da Baha&#39;nın, yahut Şiraz&#39;da Bab&#39;ın evini ziyaret etmekle yerine getirilmiş olur.</p>\n\n<p>\n	- Cenaze namazı altı tekbirle kılınır.</p>\n\n<p>\n	- Erkekler ipek elbise giyebilirler.</p>\n\n<p>\n	- Sa&ccedil; bir ziynet olduğu i&ccedil;in traş edilmemelidir. Ancak kulak memelerini aşmamalıdır.</p>\n\n<p>\n	- M&uuml;zik hel&acirc;ldir.</p>\n\n<p>\n	- Altın ve g&uuml;m&uuml;ş tabakta yemek yemenin bir sakıncası yoktur.</p>\n\n<p>\n	- Samur, sincap ve diğer postlardan yapılan k&uuml;rk giyilebilir.</p>\n\n<p>\n	- El &ouml;pmek yasaktır.</p>\n\n<p>\n	- Meni (sperm) temizdir.</p>\n\n<p>\n	- Hırsızlık eden &ouml;nce s&uuml;r&uuml;l&uuml;r, sonra hapsedilir, son olarak da alnına bir damga vurulur.</p>\n\n<p>\n	- Ev yakanın diri diri yakılması gerekir.</p>\n\n<p>\n	- &Ouml;l&uuml;ler ipek veya pamuk kumaştan kefenlere sarılır, kutsal isimler kazılı bir y&uuml;z&uuml;k takılır.</p>\n\n<p>\n	- &Ouml;l&uuml;n&uuml;n bir saatlik yerden uzağa g&ouml;t&uuml;r&uuml;lmemesi gerekir.</p>\n\n<p>\n	- Bab&#39;a g&ouml;re emredilen savaşa katılmayanların malları ve canları hel&acirc;ldir.</p>\n\n<p>\n	- Bab ve Baha&#39;ya g&ouml;re kıyamet bir peygamberden sonra gelen diğer peygamberin zuhurudur. Mesel&acirc; İsa, dinini yaymaya başlayınca Musa Peygambere uyanların kıyameti kopmuştur. Son kıyamet de Bab&#39;ın ve Baha&#39;nın zuhurudur. Bu zuhurla Hz. Muhammed&#39;e uyanların kıyameti kopmuş, zuhur s&ucirc;ru &uuml;f&uuml;r&uuml;lm&uuml;ş ve ona uyanlar, sırattan ge&ccedil;ip cennete girmişler; uymayanlar, cehenneme atılmışlardır.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a></p>\n\n<p>\n	- Baha&icirc;liğe g&ouml;re zina su&ccedil;unun cezası Beyt&#39;&uuml;l-Adl&#39;e 9 mıskal altın &ouml;demektir.</p>\n\n<p>\n	Baha&#39;nın getirdiği din kurallarına bakın ki zinayı teşvik edercesine g&uuml;l&uuml;n&ccedil; cezalarla yasaklamaya kalkışıyor. Buna g&ouml;re her kim zina yaparsa, Beyt&#39;&uuml;l-Adl&#39;e (Adalet Evi) diyet &ouml;demelidir. Diyet miktarı birinci defasında 9 altın, zina tekrarlandık&ccedil;a o miktar da ikiye katlanır. Bu kanuna g&ouml;re kişiler ne kadar zengin olurlarsa, o kadar zina yapma imk&acirc;n ve hakkına sahip olurlar.</p>\n\n<p>\n	- Mahremiyet sınırları Baha&icirc;likte olduk&ccedil;a geniş ve esnek kurallar i&ccedil;ermektedir. Babanın eşi hari&ccedil;, yakınlar dahil t&uuml;m kadınlarla evlilik yapılabilir: &quot;Haram kılındı sizlere sadece babalarınızın eşleri. Oğlanlarla livata yapmanızın h&uuml;km&uuml;n&uuml; a&ccedil;ıklamaktan hay&acirc; duymaktayız.&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a></p>\n\n<h2>\n	Halkın Din&icirc; Değerlerini İstismar</h2>\n\n<p>\n	Baha&icirc;liğin temel fikriyatı diye s&ouml;ylenen uyduruk yasa ve inan&ccedil;lar, aslında daha &ouml;nceleri Bab&#39;ın &uuml;stadı Seyyid K&acirc;zim Reşt&icirc; (&Ouml;. 1844.) ve onun da &uuml;stadı Şeyh Ahmed Ehsa&icirc; (Şeyhiye<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a> tarikatının kurucusu) (&Ouml;. 1846) gibi din tacirleri tarafından insanlar arasında yayılmaktaydı. Ehlibeyt İmamları hakkında aşırılığı k&ouml;r&uuml;kleyen menkıbe tacirliği yapan bu zihniyet sahipleri, belki de Gul&acirc;tın desteğini elde etme amacıyla, Allah&#39;ın İmamlar&#39;da zuhur ettiğini veyahut İmamlar&#39;ın yery&uuml;z&uuml;nde &quot;M&uuml;cessem tanrılar&quot; olduğunu iddia etmekteydiler.</p>\n\n<p>\n	Genelde ruh&icirc; dengesi yerinde olmayan ve kişilik bozukluğu gibi hastalığı bulunan bu kişiler, o zamanın toplumunda ilgileri daha fazla &uuml;zerlerine &ccedil;ekebilmenin en etkin yolunu, Ehlibeyt ile ilgili konulara (dine ve akla aykırı şekilde) parmak basmada g&ouml;rmekteydiler.<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\n\n<h2>\n	Din Oluşuna G&uuml;l&uuml;n&ccedil; Deliller</h2>\n\n<p>\n	Baha&icirc;liğin ispatı i&ccedil;in hi&ccedil;bir mucize g&ouml;sterilememektedir. Nedeni ise, &ccedil;ok basit! Baha&#39;nın mucizeye karşı oluşudur. &Ccedil;ok ilgin&ccedil;tir ki her peygamber getirdiği s&ouml;z veya dinin doğruluğu i&ccedil;in birtakım mucizeler sunması gerekirken Baha, b&ouml;yle bir şeye l&uuml;zum g&ouml;rmediğini s&ouml;ylemekte ve mucizeye esasen karşı olduğunu a&ccedil;ık&ccedil;a ifade etmektedir.</p>\n\n<p>\n	Baha&icirc;liğin en b&uuml;y&uuml;k m&uuml;belliğlerinden Ebulfazl G&uuml;lpaygan&icirc; <strong>Feraid</strong> adlı kitabında Baha&#39;nın peygamberliğine d&ouml;rt delil zikretmektedir:</p>\n\n<p>\n	1) Davet: Herkese &ccedil;ağrıda bulunması</p>\n\n<p>\n	2) İstikamet: Sabır ve mukavemet g&ouml;stermesi</p>\n\n<p>\n	3) N&uuml;fuz: İnsanlarda kabul ve hayranlık uyandırması</p>\n\n<p>\n	4) Teşri-i Şeriat: Kanun ve yasalar getirmesi</p>\n\n<p>\n	Ancak bu d&ouml;rt iddianın bir kimsenin peygamberliğine delil sayılamayacağı g&uuml;n gibi aydındır.<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<h2>\n	Baha&icirc; &Uuml;slerinin Bulunduğu B&ouml;lgeler</h2>\n\n<p>\n	Bug&uuml;n Baha&icirc;ler d&uuml;nyanın bir&ccedil;ok yerinde &ouml;zellikle Amerika ve Batı &uuml;lkelerinde s&ouml;zde ibadet ve toplantı yerlerine sahiptirler.</p>\n\n<p>\n	Merkezleri Hayfa&#39;dadır.<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a> Ayrıca Frankfurt (Almanya), Sydney (Avustralya), Kampala (Uganda) ve Wilmette&#39;de toplantı yerleri vardır. Bunlara Haz&icirc;ret&#39;ul-Kuds denir. Aşkabad&#39;da (1902) ve Chicago yakınlarında (1953) iki b&uuml;y&uuml;k ibadet yeri yaptılar. Chicago&#39;dakinin adı Meşrik&#39;ul-Ezk&acirc;r&#39;dır.<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<p>\n	Baha&icirc;ler bug&uuml;ne kadar her kıtada bir mabet kurmaya &ccedil;alışmışlardır. Ayrıca d&uuml;nyanın &ccedil;eşitli yerlerinde elli par&ccedil;a arazi<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a> ileride yapılacak inşaatlar i&ccedil;in satın alınmıştır.</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- İran&#39;ın g&uuml;neyinde Fars eyaletinin merkezi.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a>- Prof. Abd&uuml;lbaki G&ouml;lpınarlı, 100 Soruda Tarikatlar.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- İsrail&#39;in işgali altında bulunan topraklarda bir şehirdir.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- Prof. Abd&uuml;lbaki G&ouml;lpınarlı, 100 Soruda Tarikatlar</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- İsl&acirc;m Ansiklopedisi, CL. HUART.</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- M. Mehdi Murtazav&icirc;, Baha&icirc;liğin Panzehri.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- Abdulbaha, Makale-i Seyyah.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- Şevki, Karn-i Bedi, Baha-İsrakaat.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Şevki, Karn-i Bedi, Baha-İsrakaat.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- Kitab-ı M&uuml;bin, s.286.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- Kitab-ı M&uuml;bin, s.308.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- Kitab-ı M&uuml;bin, s.342.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- Kitab-ı M&uuml;bin, s.80.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a>- Kitab-ı M&uuml;bin, s.191.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a>- Kitab-ı Akdes, s.38.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a>- Kitab-ı Akdes, s. 49.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a>- Kitab-ı M&uuml;bin.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a>- Kitab-ı M&uuml;bin.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a>- Gloria Faizi, Baha&icirc; Dini Hakkında A&ccedil;ıklamalar</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a>- Prof. Abd&uuml;lbaki G&ouml;lpınarlı, 100 Soruda Tarikatlar</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a>- Prof. Abd&uuml;lbaki G&ouml;lpınarlı, 100 Soruda Tarikatlar, s.177</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a>- Kitab-ı Akdes, s.30</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a>- Fethali Şah zamanında şehzadelerin birbiriyle uzlaşmamaları, &Ccedil;arlık Rusyası&#39;nın m&uuml;dahaleleri, bilginlerin bu kargaşalıkta taraf tutmaları, halkın iktisad&icirc; bakımdan perişan bir h&acirc;le d&uuml;şmesi, T&uuml;rkmen&ccedil;ay Anlaşması&#39;yla &Ccedil;arlığın, İran&#39;ın yerli sanatlarını yok edecek tarzda İran&#39;ın b&uuml;t&uuml;n kaynaklarına el atması, İran ordusuna İngiliz zabitlerinin muallim olarak kabul&uuml;, Kafkas şehirlerinin Ruslar tarafından istilası gibi en buhranlı zamanda Şeyh&icirc;lik, arkasından da Bab&icirc;liğin meydana &ccedil;ıkması, ger&ccedil;ekten de dikkate alınacak bir olaydır.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a>- All&acirc;me Yayha Noor&icirc;; Babism, Bahaism, Qadiyanism.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a>- Ebulfazl G&uuml;lpaygan&icirc;, Feraid.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a>- Merkezlerinin İsrail&#39;in işgali altında bulunan topraklarda olması ve Siyonistlerin desteğini almış bulunmaları da dikkate şayan bir husustur.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a>- Meydan Lareusse.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a>- Bu istatistik 1960-70 yıllarına aittir.</p>\n	</div>\n</div>','Sömürgeciliğin Dini: Babîlik & Bahaîlik','','publish','closed','open','','somurgeciligin-dini-babilik-bahailik','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3359',0,'post','',0),(3360,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h5 style=\"text-align: right;\">\n	MUSA AYDIN</h5>\n\n<p>\n	Hatırlanacağı gibi, m&uuml;barek &uuml;&ccedil; aylara tevafuk eden Kıble dergisinin ilk sayısında, bu aylarda cereyan eden &ouml;nemli tarih&icirc; m&uuml;nasebetlere değinmiştim. Bazı kardeşlerim bu işin devam etmesini ve diğer &ouml;nemli m&uuml;nasebetlerin de zikredilmesini talep ettiler. Bu talep &uuml;zerine i&ccedil;inde bulunduğumuz bu ayların da &ouml;nemli m&uuml;nasebetlerini zikretmeğe &ccedil;alışacağım. Fakat bu b&ouml;l&uuml;me ge&ccedil;meden &ouml;nce bu aylarda vuku bulan &uuml;&ccedil; &ouml;nemli m&uuml;nasebete ayrıcalık tanıyıp &uuml;zerinde durmanın faydalı olacağını d&uuml;ş&uuml;n&uuml;yorum.</p>\n\n<p>\n	Bunların birincisi, muharrem ayının 10. g&uuml;n&uuml;nde (Aşura) vuku bulan Kerbel&acirc; faciası ve H&uuml;seyn&icirc; kıyamdır. Bu konuda m&uuml;stakil yazılar dergide yer alacağı i&ccedil;in, diğer iki m&uuml;nasebete ge&ccedil;mek istiyorum.</p>\n\n<p>\n	İkincisi, sefer ayının 28. g&uuml;n&uuml;nde vuku bulan Resul-i Ekrem&#39;in (s.a.a) vefatı ve aziz torunu, Ehlibeyt İmamlarının ikincisi İmam Hasan&#39;&uuml;l-M&uuml;cteba&#39;nın (a.s) şehadetidir.</p>\n\n<p>\n	&Uuml;&ccedil;&uuml;nc&uuml;s&uuml; ise, rebiy&uuml;levvel ayının 17. g&uuml;n&uuml;nde vaki olan Allah Resul&uuml;&#39;n&uuml;n (s.a.a) ve diğer bir aziz torunu, Ehlibeyt İmamlarının altıncısı İmam Cafer-i Sadık&#39;ın (a.s) m&uuml;barek doğumlarıdır.</p>\n\n<p>\n	G&ouml;rd&uuml;ğ&uuml;n&uuml;z gibi, pak ve mutahhar Ehlibeyt İmamlarından birisinin doğumu, birisinin de şehadeti, Resulullah&#39;ın doğum ve vefat g&uuml;n&uuml;ne denk gelmiştir. Ben bu g&uuml;zel tesad&uuml;f&uuml; dikkate alarak neler yazmanın uygun olacağını d&uuml;ş&uuml;n&uuml;rken, ş&ouml;yle bir şey aklıma geldi: Allah Resul&uuml;&#39;n&uuml;n y&uuml;ce şahsiyetini tanımak ve anlamak istiyorsak, bunun i&ccedil;in en l&acirc;yık, en yetkili merci, onun ilim ve irfanının varisleri olan Ehlibeyti&#39;nden başka kim olabilir ki? Yine Resulullah&#39;ın Ehlibeyti&#39;nin fazilet ve makamlarını bizlere Resulullah&#39;tan daha iyi tanıtabilecek kim olabilir ki?</p>\n\n<p>\n	Bu y&uuml;zden kendimden bir şey il&acirc;ve etmeksizin bu yazıda, &ouml;nce Ehlibeyt&#39;in Resulullah&#39;ın y&uuml;ce şahsiyetini dilinden, sonra da Resulullah&#39;ın dilinden Ehlibeyt&#39;i sizlere tanıtmaya &ccedil;alışacağım. Kaynaklara m&uuml;racaat eden herkes her iki konuda da onlarca hadis bulunduğunu g&ouml;r&uuml;r. Tabi&icirc;, bizim bunarın hepsine bir makalede yer vermemiz m&uuml;mk&uuml;n olamayacağı i&ccedil;in, bunlardan sadece bir kısmını se&ccedil;erek sizlere takdim etmeğe &ccedil;alışacağım.</p>\n\n<p>\n	İki b&ouml;l&uuml;mde sunacağımız bu hadislerin yirmi tanesi Resulullah hakkında, yirmi tanesi de Ehlibeyt hakkında olacaktır ki toplam kırk hadisi oluşturacaktır.</p>\n\n<h2>\n	A) EHLİBEYT&#39;İN S&Ouml;ZLERİNDE RESULULLAH</h2>\n\n<h3>\n	1) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Ey yayılacak şeyleri yayan, ey y&uuml;celtilecek şeyleri y&uuml;celten, ey g&ouml;n&uuml;lleri yaratılışına, istidadına g&ouml;re k&ouml;t&uuml; yahut iyi kabiliyette yaratan, kulun ve resul&uuml;n Muhammed&#39;e en y&uuml;ce rahmetlerinle rahmet et, en bol bereketlerinle bereketler ver. Odur, kendinden &ouml;nce gelip ge&ccedil;en peygamberlerin sonuncusu, kapanmış şeyleri a&ccedil;an, hakkı hak &uuml;zere il&acirc;n edip yayan, ortaya koyan. Odur batılların coşup k&ouml;p&uuml;r&uuml;şlerini gideren, sapıklıkların saldırışlarını kırıp ge&ccedil;iren. Peygamberliği y&uuml;klenmiştir de senin emrini yerine getirmiştir; tez davranmıştır da rızan neredeyse, neye y&ouml;nelikse onda acele etmiştir. İlerlemekte geri kalmamıştır; azminde gevşek davranmamıştır. Vahyine mazhar olmuş, onu bildirmiş, ahdini yerine getirmiştir; emrin ne ise o yola gitmiştir. Sonunda din ateşini yalım yalım alevlendirmiş, ana yoldan gitmeyenlere yol g&ouml;stermiştir de g&ouml;n&uuml;ller, sınanmalara, su&ccedil;a batmalar uğradıktan sonra hidayete ermiştir. Apa&ccedil;ık bayrakları dikmiştir, apaydın h&uuml;k&uuml;mleri bildirmiştir.</p>\n\n<p>\n	Odur emniyete eriştirilmiş, g&uuml;venliğe kavuşturulmuş eminin. Odur senin gizlenmiş, saklanmış bilginin hazinedarı. Odur herkese yaptığının karşılığı verilecek g&uuml;nde tanığın. Odur hak &uuml;zere g&ouml;nderdiğin. Odur halka g&ouml;nderdiğin resul&uuml;n.</p>\n\n<p>\n	Allah&#39;ım, manev&icirc; g&ouml;lgende geniş mi geniş bir yer ver ona, ihsanından olasıya hayırlar &uuml;st&uuml;ne hayırlar ihsan et ona. Allah&#39;ım, kurduğu yapıyı yapı yapanların yapılarından daha y&uuml;celt; derecesini katında y&uuml;kselttik&ccedil;e y&uuml;kselt; ışığını ışıttık&ccedil;a ışıt; onu el&ccedil;i olarak g&ouml;nderdiğinde karşılık tanıklığını kabul et; s&ouml;z&uuml;n&uuml; razılığınla makbul et, s&ouml;z&uuml; adalete tam uygun olsun, ger&ccedil;eği batıldan ayırsın, b&ouml;ls&uuml;n. Allah&#39;ım, g&uuml;zel yaşayış, nimetler elde ediş yurdunda, dilenen zevklere, istenen lezzetlere nail olarak, tam inanca, y&uuml;celikler bağışlarına kavuşarak onunla bizi buluştur, bizi ona kavuştur.&quot;<a href=\"#_edn1\" name=\"_ednref1\" title=\"\">[i]</a></p>\n\n<h3>\n	2) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Allah-u Teal&acirc;, Muhammed&#39;den (s.a.a) daha &uuml;st&uuml;n ve daha hayırlı bir varlık yaratmamıştır.&quot;<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[ii]</a></p>\n\n<h3>\n	3) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Hi&ccedil; ş&uuml;phesiz, Allah-u Teal&acirc;, Muhammed&#39;i -Allah&#39;ın sal&acirc;tı ona ve Ehlibeyt&#39;ine olsun- kullarını insanlara kulluk etmekten kurtarıp kendi kulluğuna, kullarının ahitlerinden &ccedil;ıkarıp kendi ahitlerine ve kullarının itaatinden &ccedil;ıkarıp kendi itaatine ve kullarının h&acirc;kimiyetinden &ccedil;ıkarıp kendi h&acirc;kimiyetine dahil etmek i&ccedil;in g&ouml;nderdi.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[iii]</a></p>\n\n<h3>\n	4) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Resulullah&#39;a ne kadar yakın olduğumu, onun katında nasıl bir mertebeye ulaştığımı bilirsiniz. &Ccedil;ocuktum hen&uuml;z, o beni bağrına basardı; yatağına alırdı; v&uuml;cudunu bana s&uuml;rer, beni koklardı. Lokmayı &ccedil;iğner, ağzıma verir, yedirirdi. Ne bir yalan s&ouml;ylediğimi duymuştur, ne bir k&ouml;t&uuml;l&uuml;k ettiğimi g&ouml;rm&uuml;şt&uuml;r. O, s&uuml;tten kesildiği andan itibaren Allah, meleklerinden pek b&uuml;y&uuml;k bir meleği ona eş etmişti; o melek, gece-g&uuml;nd&uuml;z ona y&uuml;celikler yolunu g&ouml;sterirdi; &acirc;lem ehlinin en g&uuml;zel huylarını belletirdi. Ben de her an, devenin yavrusu nasıl anasının ardından giderse, onun ardından giderdim. O, her g&uuml;n bana huylarından birini belletir, ona uymamı buyururdu. Her yıl Hıra dağına &ccedil;ekilir, kulluğa koyulurdu. Onu ben g&ouml;r&uuml;rd&uuml;m, başkası g&ouml;rmezdi. O g&uuml;n İsl&acirc;m, Allah&#39;ın sal&acirc;tı ona ve soyuna olsun, Resulullah&#39;la Hatice&#39;den başkasının evinde yoktu; ben de onların &uuml;&ccedil;&uuml;nc&uuml;s&uuml;yd&uuml;m. Vahiy ve peygamberlik nurunu g&ouml;r&uuml;rd&uuml;m, peygamberlik kokusunu duyardım. Ona vahiy gelirken Şeytan&#39;ın feryadını duydum da; &#39;Ya Resulullah, dedim, bu feryat nedir?&#39; Buyurdu ki: &#39;Bu feryat eden Şeytan&#39;dır; kendisine halkın kulluk etmesinden &uuml;midini kesti artık. Sen benim duyduğumu duymadasın, g&ouml;rd&uuml;ğ&uuml;m&uuml; g&ouml;rmedesin; ancak sen peygamber değilsin; fakat vezirsin ve hayır &uuml;zeresin.&#39;</p>\n\n<p>\n	Kureyş&#39;in ileri gelenleri ona geldiğinde onunla beraberdim. &#39;Ya Muhammed, sen atalarından ve ailenden hi&ccedil; kimsenin yapmadığı b&uuml;y&uuml;k bir iddiada bulunuyorsun. Biz senden nebi ve resul olduğunu bilmemizi sağlayacak bir şey g&ouml;stermeni istiyoruz. Eğer yapmazsan, seni sihirbaz ve yalancı biliriz.&#39; dediler. Resulullah; &#39;Ne istiyorsunuz?&#39; dedi. &#39;Bizim i&ccedil;in şu ağacı k&ouml;k&uuml;yle beraber s&ouml;k&uuml;p elinde tutmanı istiyoruz.&#39; dediler. O; &#39;Allah ş&uuml;phesiz her şeye kadirdir; eğer Allah sizin i&ccedil;in bunu yaparsa, hakka iman ederek şehadet eder misiniz?&#39; dedi. &#39;Evet&#39; dediler. &#39;İstediğinizi size g&ouml;stereceğim, hayra d&ouml;nmeyeceğinizi de biliyorum. İ&ccedil;inizde Bedir&#39;de kuyuya atılacak, Hendek&#39;te hiziplere ayrılacak kimseler var.&#39; dedi. Sonra; &#39;Ey ağa&ccedil;, eğer Allah&#39;a ve ahiret g&uuml;n&uuml;ne iman ediyor ve benim Allah&#39;ın Resul&uuml; olduğumu biliyorsan, Allah&#39;ın izniyle k&ouml;k&uuml;nle beraber s&ouml;k&uuml;l ve &ouml;n&uuml;mde dur.&#39; dedi. O, onu hak ile g&ouml;ndermişti, ağa&ccedil; k&ouml;k&uuml;yle birlikte s&ouml;k&uuml;lecekti. Şiddetli bir g&ouml;k g&uuml;r&uuml;lt&uuml;s&uuml;yle kuşun kanatlarını &ccedil;ırpması gibi kısa bir anda s&ouml;k&uuml;l&uuml;p geldi ve titreyerek Resulullah&#39;ın &ouml;n&uuml;nde durdu. En y&uuml;ksek dalı Resulullah&#39;ın &uuml;zerine, bazı dalları da benim omuzlarıma geldi. Ben Resulullah&#39;ın sağındaydım. Kavim bunu g&ouml;rd&uuml;ğ&uuml; zaman kibirlenip b&ouml;b&uuml;rlenerek; &#39;Ona emret tekrar gelsin, fakat yarısı orada kalsın.&#39; dediler. O da bunu emretti. O da daha şaşırtıcı bir şekilde daha şiddetli bir sesle yarım olarak geldi; nerdeyse Resulullah&#39;a sarılacaktı. İnk&acirc;r ve kibir dolu olarak; &#39;Tekrar bu yarısına emret de geldiği gibi &ouml;b&uuml;r yarısına d&ouml;ns&uuml;n.&#39; dediler. Resulullah, o yarıya emretti ve o da d&ouml;nd&uuml;. &#39;Allah&#39;tan başka il&acirc;h yoktur, ben sana iman edenlerin ilkiyim ya Resulullah.&#39; dedim. &#39;S&ouml;z&uuml;n&uuml; y&uuml;celtmek, n&uuml;b&uuml;vvetini tasdik etmek i&ccedil;in Allah&#39;ın emriyle bu ağaca yapacağını yaptığını ikrar edenlerin de ilkiyim.&#39; dedim. Kavmin hepsi birden; &#39;Hayır, sihirbaz ve yalancıdır. Sihrinin şaşırtıcılığı bu işi kolaylaştırdı. Bu işinde ancak bunun gibiler sana inanabilir (beni kastediyorlardı).&#39; dediler.</p>\n\n<p>\n	Ger&ccedil;ekten de ben, o toplumdanım ki Allah yolunda onlar, kınayanın kınayışına aldırış etmezler; y&uuml;zleri ger&ccedil;eklerin y&uuml;zleridir; s&ouml;zleri hayırlı kişilerin s&ouml;zleri. Geceyi kullukla ge&ccedil;irip mamur ederler; g&uuml;nd&uuml;z&uuml; hidayetle ge&ccedil;irip uyanlara yol g&ouml;sterirler. Onlar, Kur&#39;an ipine yapışmışlardır; Allah&#39;ın buyruklarını Resul&uuml;&#39;n&uuml;n s&uuml;nnetlerini diriltirler. Ne ululanırlar, ne y&uuml;ce g&ouml;r&uuml;rler kendilerini; hıyanette bulunmazlar, bozgunculuk etmezler. Kalpleri cennetlerdedir, bedenleri kullukta.&quot;<a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[iv]</a></p>\n\n<h3>\n	5) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Allah&#39;ın Resul&uuml;, insanların en c&ouml;merdi, g&ouml;ğs&uuml; en geniş olanı, en doğru konuşanı, verdiği s&ouml;ze en &ccedil;ok sadık kalanı, en yumuşak davrananı ve en haysiyetli ve şerefli olanıydı. Onu ilk defa g&ouml;ren, heybetine kapılırdı. Sonra onunla kaynaşıp yakından tanıdığında, onu severdi. Ben, ne ondan &ouml;nce, ne de ondan sonra, onun gibi birisini g&ouml;rmedim.&quot;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[v]</a></p>\n\n<h3>\n	6) Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s):</h3>\n\n<p>\n	&quot;Resulullah (s.a.a), yerde yemek yerdi, kul gibi otururdu, ayakkabısını kendisi tamir ederdi, elbisesini kendisi yamardı, eğersiz binerdi bineğine; biri daha varsa ardına bindirirdi. Evinin kapısına, &uuml;st&uuml;nde resimler bulunan bir perde asılmıştı; zevcelerinden birine; &#39;Şunu kaldır; zira ona baktık&ccedil;a d&uuml;nya ziynetlerini hatırlıyorum.&#39; buyurmuştu. D&uuml;nyayı g&ouml;nl&uuml;nden &ccedil;ıkarmıştı; onu anmayı hatırından ge&ccedil;irmezdi. D&uuml;nyayı o kadar g&ouml;zden &ccedil;ıkarmıştı ki, ne g&ouml;n&uuml;l bağlayacağı g&uuml;zel bir elbisesi vardı, ne de &uuml;st&uuml;ne oturacağı bir sergisi.&quot;<a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[vi]</a></p>\n\n<h3>\n	7) Hz. Fatıma (s.a):</h3>\n\n<p>\n	&quot;...Ve şehadet ederim ki, babam Muhammed (s.a.a) onun kulu ve resul&uuml;d&uuml;r. Allah, onu peygamber olarak g&ouml;ndermeden &ouml;nce beğenmiş, yaratmadan &ouml;nce se&ccedil;miş ve meb&#39;us kılmadan &ouml;nce -hatta mahluklar gayb &acirc;leminde korkun&ccedil; perdeler altında saklıyken ve yokluk sınırının eşiğinde bulunurken- onu Ahmed (yani beğenilmiş) olarak isimlendirmiştir. &Ccedil;&uuml;nk&uuml; Allah işlerin nihayetini ve hadiselerin akışını bilir ve takdir ettiği şeylerin yerlerine v&acirc;kıftır. Allah emrini tamamlamak ve kendi h&uuml;km&uuml;n&uuml; ge&ccedil;erli ve kesin kılmak, kesin kıldığı kaderlerini icra etmek i&ccedil;in onu peygamber olarak g&ouml;nderdi.</p>\n\n<p>\n	(Resulullah (s.a.a) meb&#39;us olduğunda) İnsanlar &ccedil;eşitli dinlere b&ouml;l&uuml;nm&uuml;ş, her grup kendi ateşinin &ccedil;evresinde toplanmış bulunuyorlardı; putlara tapıyor, Allah&#39;ı tanımalarına rağmen onu ink&acirc;r ediyorlardı. (B&ouml;yle bir d&ouml;nemde) Allah-u Teal&acirc; Muhammed&#39;in (s.a.a) nuruyla onların &uuml;zerine &ccedil;&ouml;km&uuml;ş karanlıkları aydınlığa &ccedil;evirdi. Kalplerindeki (k&uuml;fr&uuml;n) d&uuml;ğ&uuml;mleri(ni) &ccedil;&ouml;zd&uuml;; g&ouml;zlerden şaşkınlık perdelerini giderdi. B&ouml;ylece Peygamber (s.a.a) insanlar arasında hidayet g&ouml;revini &uuml;stlendi ve sonunda onları sapıklıklardan kurtardı ve k&ouml;r olan g&ouml;zleri a&ccedil;tı. Sağlam dine onları hidayet eyledi ve doğru yola onları davet etti.</p>\n\n<p>\n	Bunlardan sonra Allah, Peygamber&#39;inin kendi istek ve rağbetiyle onu, bu d&uuml;nyadan alıp kendisine doğru g&ouml;t&uuml;rd&uuml;. B&ouml;ylece Hz. Muhammed (s.a.a) bu d&uuml;nyanın zorluklarından kurtulup y&uuml;ksek meleklerin eşliğinde Rabbinin rızasıyla kuşatıldı ve y&uuml;ce m&uuml;lk sahibi Allah&#39;ın civarına erişti. Allah&#39;ın sal&acirc;tı, sel&acirc;mı, rahmet ve bereketleri, peygamberi ve vahyinin emini ve kulları arasından se&ccedil;tiği ve beğendiği ve razı olduğu babama olsun.&quot; (Hz. Fatıma&#39;ın meşhur hutbesinden bir b&ouml;l&uuml;m.)<a href=\"#_edn7\" name=\"_ednref7\" title=\"\">[vii]</a></p>\n\n<h3>\n	8) İmam Hasan (a.s):</h3>\n\n<p>\n	&quot;Resulullah (s.a.a) s&uuml;rekli iyiliğe emredip k&ouml;t&uuml;l&uuml;kten sakındırıyordu. Altmış &uuml;&ccedil; yıllık hayatının ardından, &uuml;zerine &quot;L&acirc; il&acirc;he illallah&quot; yazılı s&uuml;rekli sağ eline taktığı bir y&uuml;z&uuml;ğ&uuml;n ve bir de kılıcının dışında, ardında (d&uuml;nya malı olarak) hi&ccedil;bir şey bırakmadı...&quot;<a href=\"#_edn8\" name=\"_ednref8\" title=\"\">[viii]</a></p>\n\n<h3>\n	9- İmam H&uuml;seyin (a.s):</h3>\n\n<p>\n	&quot;Muhammed (s.a.a) ve Ali (a.s) bu &uuml;mmetin iki babasıdırlar. Ne mutlu onların hakkını tanıyan ve her durumda onlara itaat eden kimseye! Allah b&ouml;yle bir kimseyi, cennetine yerleştirdiği en iyi kimselerden kılıp onu ikram ve rızasıyla mutlu edecektir.&quot;<a href=\"#_edn9\" name=\"_ednref9\" title=\"\">[ix]</a></p>\n\n<h3>\n	10- İmam Zeynelabidin (a.s):</h3>\n\n<p>\n	&quot;Allah&#39;ım, o h&acirc;lde vahyinin emini, yaratıklarının se&ccedil;kini, kullarının arasından se&ccedil;ip beğendiğin, rahmet imamı, hayır &ouml;nderi ve bereket anahtarı olan Muhammed&#39;e sal&acirc;t eyle (derecesini y&uuml;celt); nasıl ki o kendini senin işin i&ccedil;in adadı; bedenini senin uğruna eziyetlere maruz bıraktı; (insanları) sana doğru &ccedil;ağırırken yakınlarıyla a&ccedil;ık&ccedil;a &ccedil;elişti; senin rızan uğruna kabilesiyle savaştı; dinini ihya etmek i&ccedil;in akrabalarıyla ilişkisini kesti; ink&acirc;r ettikleri i&ccedil;in yakın olanları uzaklaştırdı; sana icabet ettikleri i&ccedil;in uzak olanları yakınlaştırdı; senin yolunda en uzak kimseleri dost edindi; en yakın kimselere d&uuml;şman kesildi; el&ccedil;iliğini iletmek i&ccedil;in kendini yordu; (insanları) dinine davet etmekle kendini nice zahmetlere soktu; uğraşı, davetine muhatap olanları &ouml;ğ&uuml;tlemek oldu; dinini aziz kılmak, g&uuml;&ccedil;lendirmek ve sana karşı k&uuml;fre sapanlara galebe &ccedil;almak amacıyla gurbet diyarlarına; doğup b&uuml;y&uuml;d&uuml;ğ&uuml;, yakınlarının bulunduğu, taşını, toprağını tanıdığı vatanından uzak yerlere g&ouml;&ccedil; etti (Medine&#39;ye hicret); ve nihayet, d&uuml;şmanlara karşı elde etmek istediği başarıyı, dostların i&ccedil;in &ouml;ng&ouml;rd&uuml;ğ&uuml; sonucu tastamam elde etti. Senden medet umarak, g&uuml;&ccedil;s&uuml;z olduğu h&acirc;lde senin yardımınla g&uuml;&ccedil; kazanarak d&uuml;şmanlarının &uuml;zerine y&uuml;r&uuml;d&uuml;; evlerinin i&ccedil;inde onlarla savaştı; kararg&acirc;hlarının tam ortasında onlara saldırdı. Derken, m&uuml;şriklerin istememesine rağmen senin dinin aşik&acirc;r oldu, kelimen y&uuml;celdi.</p>\n\n<p>\n	Allah&#39;ım, senin yolunda &ccedil;ekmiş olduğu zahmetler karşısında onu cennetinin en y&uuml;ce derecesine y&uuml;kselt. &Ouml;yle ki, derece bakımından kimse onunla eşit olmasın; makam bakımından kimse ona denk olmasın; katında hi&ccedil;bir mukarrep melek ve hi&ccedil;bir m&uuml;rsel peygamber onunla boy &ouml;l&ccedil;&uuml;şemesin. Ve onu, tertemiz Ehlibeyti ve m&uuml;min &uuml;mmeti hakkında kendisine vadettiğin g&uuml;zel (kabul edilen) şefaatin en y&uuml;ce mertebesiyle tanıştır. Ey vaadi ge&ccedil;erli olan, s&ouml;z&uuml;ne vefa eden; ey k&ouml;t&uuml;l&uuml;kleri kat kat fazlasıyla iyiliklere d&ouml;n&uuml;şt&uuml;ren (y&uuml;ce Allah)! Hi&ccedil; kuşkusuz, sen b&uuml;y&uuml;k l&uuml;tuf sahibisin.&quot;<a href=\"#_edn10\" name=\"_ednref10\" title=\"\">[x]</a></p>\n\n<h3>\n	11) İmam Muhammed B&acirc;kır (a.s):</h3>\n\n<p>\n	&quot;Cebrail (a.s) &uuml;&ccedil; defa Resulullah&#39;a gelerek, yery&uuml;z&uuml; hazinelerinin anahtarlarını ona vermeği teklif etti ve kabul ettiği takdirde, kıyamet g&uuml;n&uuml; Allah-u Teal&acirc;&#39;nın kendisi i&ccedil;in hazırladığı m&uuml;k&acirc;fatlardan da hi&ccedil;bir şeyin eksilmeyeceğini garantiledi. Ama bununla birlikte Rabbine -azze ve celle- tevazu etmek i&ccedil;in onları kabul etmedi.&quot;<a href=\"#_edn11\" name=\"_ednref11\" title=\"\">[xi]</a></p>\n\n<h3>\n	12) İmam Cafer-i Sadık (a.s):</h3>\n\n<p>\n	&quot;Allah-u Teal&acirc;, peygamberlere bağışladığı her şeyi, Hz. Muhammed&#39;e de bağışlamıştır.&quot;<a href=\"#_edn12\" name=\"_ednref12\" title=\"\">[xii]</a></p>\n\n<h3>\n	13) İmam Cafer-i Sadık (a.s):</h3>\n\n<p>\n	&quot;Hi&ccedil; ş&uuml;phesiz, Allah-u Tebareke ve Teal&acirc;, Muhammed&#39;e (s.a.a) Nuh, İbrahim, Musa ve İsa&#39;nın şeriatlarını vermiştir&hellip; Ve onu siyah, beyaz b&uuml;t&uuml;n insanlara ve cinlere (peygamber olarak) g&ouml;ndermiştir.&quot;<a href=\"#_edn13\" name=\"_ednref13\" title=\"\">[xiii]</a></p>\n\n<h3>\n	14) İmam Musa K&acirc;zım (a.s):</h3>\n\n<p>\n	&quot;Hz. Muhammed (s.a.a), Allah-u Teal&acirc;&#39;nın meb&#39;us kıldığı her peygamberden daha bilgili idi.&quot;<a href=\"#_edn14\" name=\"_ednref14\" title=\"\">[xiv]</a></p>\n\n<h3>\n	15) İmam Ali Rıza (a.s):</h3>\n\n<p>\n	&quot;Onun (Resulullah&#39;ın) mucizelerinden birisi de şudur ki, o &ouml;ks&uuml;z, fakir, &ccedil;oban ve &uuml;cretle &ccedil;alışan birisi olduğu, bir kitap okumadığı ve herhangi bir &ouml;ğretmenden eğitim almadığı h&acirc;lde, &ouml;yle bir Kur&#39;an getirdi ki onda b&uuml;t&uuml;n peygamberlerin &ouml;yk&uuml;leri ve onların haberleri harfiyen anlatılmış ve ge&ccedil;mişlerin ve geleceklerin haberlerine yer verilmiştir.&quot;<a href=\"#_edn15\" name=\"_ednref15\" title=\"\">[xv]</a></p>\n\n<h3>\n	16) İmam Muhammed Taki (a.s):</h3>\n\n<p>\n	&quot;Hamd olsun Allah&#39;a, nimetine ikrar olarak; Allah&#39;tan başka bir il&acirc;h olmadığına şehadet ediyorum, vahdaniyetine ihl&acirc;s olarak. Allah&#39;ın sal&acirc;tı yaratıklarının efendisi Muhammed&#39;e (s.a.a) ) ve onun Ehlibeyti&#39;nden olan vasilere olsun&hellip;&quot;<a href=\"#_edn16\" name=\"_ednref16\" title=\"\">[xvi]</a></p>\n\n<h3>\n	17) İmam Ali Naki (a.s):</h3>\n\n<p>\n	&quot;Şehadet ederim ki sen onun resul&uuml; olan Muhammed b. Abdullah&#39;sın. Şehadet ederim ki sen Rabbinin risaletlerini tebliğ ettin; &uuml;mmetine nasihatte bulundun; Allah yolunda hikmet ve g&uuml;zel &ouml;ğ&uuml;tle cihad ettin; &uuml;zerinde olan (il&acirc;h&icirc;) hakkı eda ettin; m&uuml;minlere karşı şefkatli, k&acirc;firlere şiddetli davrandın; &ouml;l&uuml;m gelip &ccedil;atıncaya kadar Allah&#39;a ihl&acirc;sla ibadet ettin. B&ouml;ylece Allah seni y&uuml;celerin ulaştığı en şerefli makama ulaştırdı.&quot;<a href=\"#_edn17\" name=\"_ednref17\" title=\"\">[xvii]</a></p>\n\n<h3>\n	18) İmam Hasan Asker&icirc; (a.s):</h3>\n\n<p>\n	&quot;Allah&#39;ı ve &ouml;l&uuml;m&uuml; &ccedil;ok anın; Kur&#39;an&#39;ı &ccedil;ok til&acirc;vet edin. Peygamber&#39;e (s.a.a) &ccedil;ok sal&acirc;vat getirin; &ccedil;&uuml;nk&uuml; Peygamber&#39;e sal&acirc;vat getirmenin on sevabı vardır.&quot;<a href=\"#_edn18\" name=\"_ednref18\" title=\"\">[xviii]</a></p>\n\n<h3>\n	19) Hz. Mehdi (a.f):</h3>\n\n<p>\n	&quot;Allah&#39;ım, el&ccedil;ilerin efendisi, peygamberlerin sonuncusu, &acirc;lemlerin Rabbinin h&uuml;cceti, misakta se&ccedil;ilen, ... her afetten (k&ouml;t&uuml;l&uuml;kten) mutahhar kılınan, her kusurdan uzaklaştırılan, kurtuluş i&ccedil;in &uuml;mit edilen, şefaat etmek i&ccedil;in umulan, Allah&#39;ın dini kendisine tefviz edilen Muhammed&#39;e sal&acirc;t eyle...&quot;<a href=\"#_edn19\" name=\"_ednref19\" title=\"\">[xix]</a></p>\n\n<h3>\n	20) Hz. Mehdi (a.f):</h3>\n\n<p>\n	&quot;Allah, Muhammed&#39;i -Allah&#39;ın sal&acirc;tı ona ve Ehlibeyt&#39;ine olsun- &acirc;lemlere rahmet olarak g&ouml;nderdi ve nimetini onun v&uuml;cuduyla tamamladı. Onun ile peygamberlerine son verdi ve onu b&uuml;t&uuml;n insanlar i&ccedil;in g&ouml;nderdi&hellip;&quot;<a href=\"#_edn20\" name=\"_ednref20\" title=\"\">[xx]</a></p>\n\n<h2>\n	B) RESULULLAH&#39;IN S&Ouml;ZLERİNDE EHLİBEYT</h2>\n\n<h3>\n	1) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Biz n&uuml;b&uuml;vvet ağacının meyvesi ve risalet madeninin Ehlibeyt&#39;iyiz; mahlukat i&ccedil;erisinde benden başka Ehlibeyt&#39;imden &uuml;st&uuml;n olan birisi yoktur.&quot;<a href=\"#_edn21\" name=\"_ednref21\" title=\"\">[xxi]</a></p>\n\n<h3>\n	2) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Ben sizin aranızda iki paha bi&ccedil;ilmez emanet bırakıyorum; o ikisine sarıldığınız m&uuml;ddet&ccedil;e asla dalalete d&uuml;şmezsiniz; Allah&#39;ın Kitabı (Kur&#39;an) ve Ehlibeyt&#39;im olan itretimi. Hi&ccedil; ş&uuml;phesiz, bu ikisi (Kevser) havuz(u) başında bana varıncaya dek, hi&ccedil;bir zaman birbirinden ayrılmazlar. Bakın benden sonra onlara nasıl davranacaksınız?&quot;<a href=\"#_edn22\" name=\"_ednref22\" title=\"\">[xxii]</a></p>\n\n<h3>\n	3) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Hi&ccedil; bir kimse biz Ehlibeyt&#39;le kıyaslanamaz.&quot;<a href=\"#_edn23\" name=\"_ednref23\" title=\"\">[xxiii]</a></p>\n\n<h3>\n	4- Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Ey insanlar! Hi&ccedil; ş&uuml;phesiz, fazilet, şeref ve &uuml;st&uuml;nl&uuml;k Allah&#39;ın Resul&uuml;&#39;ne ve onun z&uuml;rriyetine (Ehlibeyt&#39;ine) aittir. &Ouml;yleyse batıl (yollar, g&ouml;r&uuml;şler, şahıslar) sizi alıp kendisiyle g&ouml;t&uuml;rmesin.&quot;<a href=\"#_edn24\" name=\"_ednref24\" title=\"\">[xxiv]</a></p>\n\n<h3>\n	5) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Benim Ehlibeyt&#39;im, Nuh&#39;un gemisi gibidir; kim ona bindiyse kurtuldu ve kim ondan geri kaldıysa boğuldu. Yine benim Ehlibeyt&#39;im sizin aranızda, Ben&icirc; İsrail kavminin &#39;Hıtta&#39; kapısı gibidir; kim o kapıdan girdiyse bağışlandı.&quot;<a href=\"#_edn25\" name=\"_ednref25\" title=\"\">[xxv]</a></p>\n\n<h3>\n	6) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Yıldızlar (denizlerde yolunu kaybedenlerin) boğulmaktan amanda kalmalarına (kurtulmalarına) vesiledir; benim Ehlibeyt&#39;im ise &uuml;mmetimin ihtil&acirc;ftan amanda kalmalarına vesiledir. Bu y&uuml;zden Arap&#39;tan bir kabile onlarla muhalefet ederse, ihtil&acirc;fa d&uuml;şer ve şeytanın hizbinde yer alırlar.&quot;<a href=\"#_edn26\" name=\"_ednref26\" title=\"\">[xxvi]</a></p>\n\n<h3>\n	7) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Benim Ehlibeyt&#39;imi kendi aranızda, v&uuml;cuttaki baş ve baştaki iki g&ouml;z gibi kabul edin; baş, g&ouml;zler olmadan yolunu bulamaz.&quot;<a href=\"#_edn27\" name=\"_ednref27\" title=\"\">[xxvii]</a></p>\n\n<h3>\n	8) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	Kur&#39;an ve Ehlibeyt&#39;ine işaret ederek:</p>\n\n<p>\n	&quot;O ikisinden &ouml;ne ge&ccedil;meyin; yoksa hel&acirc;k olursunuz; onlardan geri kalmayın, yoksa hel&acirc;k olursunuz; onlara (Ehlibeyt&#39;e) bir şey &ouml;ğretmeğe de kalkışmayın; zira onlar sizden daha bilgilidirler.&quot;<a href=\"#_edn28\" name=\"_ednref28\" title=\"\">[xxviii]</a></p>\n\n<p>\n	&nbsp;</p>\n\n<h3>\n	9) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Benden sonra hepsi Kureyş&#39;ten olan on iki halife olacaktır.&quot;<a href=\"#_edn29\" name=\"_ednref29\" title=\"\">[xxix]</a></p>\n\n<h3>\n	10) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	Cabir b. Abdullah el-Ensar&icirc;&#39;ye hitaben:</p>\n\n<p>\n	&quot;Ey Cabir, benim vasilerim ve benden sonra M&uuml;sl&uuml;manların imamları; &ouml;nce Ali&#39;dir, sonra Hasan, sonra H&uuml;seyin, sonra Ali b. H&uuml;seyin, sonra &#39;B&acirc;kır&#39; olarak meşhur olacak Muhammed b. Ali, -ey Cabir, sen onu g&ouml;receksin, onunla karşılaştığın vakit benim sel&acirc;mımı kendisine ilet-, sonra Cafer b. Muhammed, sonra Musa b. Cafer, sonra Ali b. Musa, sonra Muhammed b. Ali, sonra Ali b. Muhammed, sonra Hasan b. Ali, sonra da Kaim (Mehdi)&#39;dir ki, onun ismi benim ismim, k&uuml;nyesi benim k&uuml;nyemdir. O, Hasan (Asker&icirc;) b. Ali&#39;nin oğludur. Allah onun eliyle yery&uuml;z&uuml;n&uuml;n doğusu ve batısını fetheder. O, kendi dostlarına o kadar gizli kalır ki, artık Allah&#39;ın, kalplerini iman ile imtihan ettiği kimselerden başka, kimse onun imametine inanmakta sabit kalmaz.&quot;<a href=\"#_edn30\" name=\"_ednref30\" title=\"\">[xxx]</a></p>\n\n<h3>\n	11) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Biz Ehlibeyt&#39;i sevmeye &ouml;nem verin. Zira hi&ccedil; ş&uuml;phesiz, bizi sevdiği h&acirc;lde &ouml;len birisi bizim şefaatimiz ile cennete girecektir. Canım elinde olana (Allah&#39;a) andolsun ki, bizim hakkımızı tanımadan, hi&ccedil;bir kula, yaptığı amel fayda vermez.&quot;<a href=\"#_edn31\" name=\"_ednref31\" title=\"\">[xxxi]</a></p>\n\n<h3>\n	12) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	<em>&quot;(Ey Peygamber,) De ki: Ben, onun (risaletin tebliği) karşılığı olarak, sizden yakınlarımı sevmekten başka hi&ccedil;bir &uuml;cret ve m&uuml;k&acirc;fat istemiyorum.&quot; </em><a href=\"#_edn32\" name=\"_ednref32\" title=\"\">[xxxii]</a> ayeti nazil olduğu vakit, M&uuml;sl&uuml;manlar; &quot;Ey Allah&#39;ın Resul&uuml;, sevgileri bize vacip olan akrabaların kimdir?&quot; diye sorduklarında buyurdu ki:</p>\n\n<p>\n	&quot;Ali, Fatıma ve iki &ccedil;ocukları (Hasan ve H&uuml;seyin)dır.&quot;<a href=\"#_edn33\" name=\"_ednref33\" title=\"\">[xxxiii]</a></p>\n\n<h3>\n	13) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Her şeyin bir temeli vardır; dinin temeli de biz Ehlibeyt&#39;i sevmektir.&quot;<a href=\"#_edn34\" name=\"_ednref34\" title=\"\">[xxxiv]</a></p>\n\n<h3>\n	14) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Kim &Acirc;l-i Muhammed&#39;in (Peygamber&#39;in Ehlibeyti&#39;nin) sevgisi &uuml;zere &ouml;l&uuml;rse, şehit olarak &ouml;lm&uuml;şt&uuml;r. Şunu bilin ki, kim &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;l&uuml;rse, (g&uuml;nahları) bağışlanmış bir h&acirc;lde &ouml;l&uuml;r. Bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len, t&ouml;vbe etmiş bir şekilde &ouml;lm&uuml;şt&uuml;r. Şunu bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len, imanı k&acirc;milleşen bir m&uuml;min olarak &ouml;lm&uuml;şt&uuml;r. Bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len kimseyi, (&ouml;nce) &ouml;l&uuml;m meleği, sonra da M&uuml;nker ve Nekir cennet ile m&uuml;jdeler. Bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len kimse, bir gelinin kocasının evine uğurlandığı gibi cennete doğru uğurlanır. Bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len kimse i&ccedil;in kabrinde cennete doğru iki kapı a&ccedil;ılır. Bilin ki, kim &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;l&uuml;rse, Allah onun kabrini rahmet meleklerinin ziyaret yeri yapar. Bilin ki, &Acirc;l-i Muhammed&#39;in sevgisi &uuml;zere &ouml;len kimse, Resulullah&#39;ın s&uuml;nneti ve hak cemaatinin &ccedil;izgisinde &ouml;lm&uuml;şt&uuml;r. Bilin ki, kim &Acirc;l-i Muhammed&#39;in buğzu ve d&uuml;şmanlığı &uuml;zere &ouml;l&uuml;rse, kıyamet g&uuml;n&uuml; alnına &#39;Allah&#39;ın rahmetinden umudu kesilmiştir&#39; diye yazılı olarak haşredilir. Şunu iyice bilin ki, &Acirc;l-i Muhammed&#39;in d&uuml;şmanlığı &uuml;zere &ouml;len bir kimse, k&acirc;fir olarak &ouml;lm&uuml;şt&uuml;r. Şunu da bilin ki, &Acirc;l-i Muhammed&#39;in buğzu ve d&uuml;şmanlığı &uuml;zere &ouml;len kimse, hi&ccedil;bir zaman cennet kokusunu almayacaktır.&quot;<a href=\"#_edn35\" name=\"_ednref35\" title=\"\">[xxxv]</a></p>\n\n<h3>\n	15) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Kim kurtuluş gemisine binmeyi, g&uuml;venilir bir kulptan tutmayı ve sağlam bir ipe sarılmayı istiyorsa, Ali&#39;yi sevsin; onun d&uuml;şmanıyla d&uuml;şman olsun; ve onun evl&acirc;dından olan hidayet imamlarına uysun; zira onlar benim halifelerim ve vasilerim ve benden sonra Allah&#39;ın yarattıklarına olan h&uuml;ccetleri, &uuml;mmetimin efendileri ve takvalıları cennete rehberlik eden kimselerdir. Onların hizbi, benim hizbim ve benim hizbim, Allah&#39;ın hizbidir. Onların d&uuml;şmanlarının hizbi ise, Şeytan&#39;ın hizbidir.&quot;<a href=\"#_edn36\" name=\"_ednref36\" title=\"\">[xxxvi]</a></p>\n\n<h3>\n	16) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Bana sonu kesik sal&acirc;vat getirmeyin.&quot;</p>\n\n<p>\n	&quot;Kesik salav&acirc;t nedir?&quot; diye sorduklarında buyurdu ki:</p>\n\n<p>\n	&quot;Allahumme salli al&acirc; Muhammed deyip durmanızdır. Sal&acirc;vatı ş&ouml;yle s&ouml;yleyin: Allahumme salli al&acirc; Muhammed&#39;in ve al&acirc; &acirc;l-i Muhammed (Allah&#39;ım, Muhammed&#39;e ve Muhammed&#39;in Ehlibeyti&#39;ne sal&acirc;t eyle)&quot;<a href=\"#_edn37\" name=\"_ednref37\" title=\"\">[xxxvii]</a></p>\n\n<h3>\n	17) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Kim bir namaz kılar ve onda (namazında) bana ve Ehlibeyt&#39;ime sal&acirc;vat getirmezse, o namaz ondan kabul olmaz.&quot;<a href=\"#_edn38\" name=\"_ednref38\" title=\"\">[xxxviii]</a></p>\n\n<h3>\n	18) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Kim beni vefatımdan sonra ziyaret ederse, hayatımda ziyaret etmiş gibi olur. Kim Fatıma&#39;yı ziyaret ederse, sanki beni ziyaret etmiştir. Kim Ali&#39;yi ziyaret ederse, Fatıma&#39;yı ziyaret etmiş gibi olur. Kim Hasan ve H&uuml;seyin&#39;i ziyaret ederse, Ali&#39;yi ziyaret etmiş gibi olur ve kim o ikisinin &ccedil;ocuklarını ziyaret ederse, ikisini de ziyaret etmiş gibi olur.&quot;<a href=\"#_edn39\" name=\"_ednref39\" title=\"\">[xxxix]</a></p>\n\n<h3>\n	19) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Biz kurtuluş gemisiyiz; kim bu gemiye binerse, kurtulur ve kim ondan uzaklaşırsa hel&acirc;k olur. O h&acirc;lde kimin Allah&#39;tan bir dileği, isteği olursa, onu biz Ehlibeyt&#39;e tevess&uuml;l ederek dilesin.&quot;<a href=\"#_edn40\" name=\"_ednref40\" title=\"\">[xl]</a></p>\n\n<h3>\n	20) Resul-i Ekrem (s.a.a):</h3>\n\n<p>\n	&quot;Herhangi bir topluluk bir araya gelir de Muhammed ve Ehlibeyti&#39;nin faziletlerini m&uuml;zakere ederlerse, mutlaka melekler g&ouml;kten inerek onların sohbetine iştirak ederler. Onlar dağılıp melekler yeniden g&ouml;ğe &ccedil;ıktıklarında, diğer melekler onlara ş&ouml;yle derler: &#39;Biz sizden &ouml;yle g&uuml;zel bir koku alıyoruz ki ondan daha g&uuml;zel bir koku koklamış değiliz. (Bunun sebebi nedir?)&#39; Onlar ş&ouml;yle cevap verirler: &#39;Biz Muhammed ve Ehlibeyti&#39;nin faziletlerini konuşan bir topluluğun yanındaydık. İşte onlar bizi de kendi kokularından kokulandırdılar.&#39; O melekler; &#39;Ne olur bizi de onların yanına g&ouml;t&uuml;r&uuml;n.&#39; derler. &Ouml;b&uuml;r melekler ise; &#39;Fakat onlar dağıldılar.&#39; diye cevap verdiklerinde; &#39;Bari bizi onların bulundukları yere g&ouml;t&uuml;r&uuml;n.&#39; derler.&quot;<a href=\"#_edn41\" name=\"_ednref41\" title=\"\">[xli]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	*****</p>\n\n<h1>\n	MUHARREM AYININ M&Uuml;NASEBETLERİ</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. G&uuml;n: </strong></p>\n\n<p>\n	* Hz. İdris&#39;in g&ouml;ğe kaldırılış g&uuml;n&uuml;.</p>\n\n<p>\n	<strong>2. G&uuml;n: </strong></p>\n\n<p>\n	* Hz. H&uuml;seyin&#39;in Ehlibeyt&#39;i ve yareniyle Kerbel&acirc;&#39;ya ulaştığı g&uuml;n.</p>\n\n<p>\n	<strong>3. G&uuml;n: </strong></p>\n\n<p>\n	* Hz. Yusuf&#39;un oradan ge&ccedil;en bir kafile tarafından, kardeşlerince atıldığı kuyudan &ccedil;ıkarılışı.</p>\n\n<p>\n	* Mel&#39;un &Ouml;mer b. Sa&#39;d&#39;ın Emev&icirc; ordusunun başında Kerbel&acirc;&#39;ya ulaşması.</p>\n\n<p>\n	<strong>5. G&uuml;n: </strong></p>\n\n<p>\n	* Hz. Musa&#39;nın kavmiyle birlikte denizden ge&ccedil;mesi ve Firavun&#39;la askerlerinin boğularak hel&acirc;k olması.</p>\n\n<p>\n	<strong>7. G&uuml;n: </strong></p>\n\n<p>\n	* Allah-u Teal&acirc;&#39;nın Tur dağında Hz. Musa ile konuşması.</p>\n\n<p>\n	* &Ouml;mer b. Sa&#39;d&#39;ın emriyle suyun Hz. H&uuml;seyin ve yarenine kesilmesi.</p>\n\n<p>\n	<strong>9. G&uuml;n: </strong></p>\n\n<p>\n	* Hz. H&uuml;seyin ve yareninin Emev&icirc; ordusu tarafından tam olarak kuşatılması.</p>\n\n<p>\n	* Hz. Musa (a.s), Hz. Yahya (a.s) ve Hz. Meryem&#39;in (s.a) doğum g&uuml;nleri.</p>\n\n<p>\n	<strong>10. G&uuml;n: </strong></p>\n\n<p>\n	* Hicr&icirc; 61 yılında, Peygamber yadig&acirc;rı, cennet gen&ccedil;lerinin efendisi, Ehlibeyt İmamlarının &uuml;&ccedil;&uuml;nc&uuml;s&uuml;, Resulullah&#39;ın vasisi ve varisi İmam H&uuml;seyn&#39;in (a.s) Kerbel&acirc;&#39;da 72 yareni ile birlikte Emev&icirc; ordusu tarafından hunharca şehit edilip Peygamber hanedanının esir d&uuml;ş&uuml;r&uuml;ld&uuml;ğ&uuml; g&uuml;n, &quot;<strong>AŞURA G&Uuml;N&Uuml;</strong>&quot;.</p>\n\n<p>\n	<strong>11. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Emev&icirc; ordusunun Peygamber evl&acirc;tlarını ve dostlarını eli kolu bağlı, k&acirc;fir esirlerinden beter bir şekilde, &ccedil;ıplak develer &uuml;zerinde Kerbel&acirc;&#39;dan K&ucirc;fe&#39;ye doğru hareket ettirilişleri.</p>\n\n<p>\n	<strong>15. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Hicret&#39;in 7. yılında Yahudilere ait olan Hayber kalesinin Emir&#39;&uuml;l-M&uuml;minin Hz. Ali&#39;in (a.s) eliyle fethedilişi. Bir rivayete g&ouml;re de bu olay, 24 Recep&#39;te vuku bulmuştur.</p>\n\n<p>\n	<strong>16. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>M&uuml;sl&uuml;manların Kıble&#39;sinin Beyt&#39;&uuml;l-Makdis&#39;ten K&acirc;be&#39;ye değişmesi.</p>\n\n<p>\n	<strong>17. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Kur&#39;an&#39;da &quot;<strong>Ashab&#39;ul-Fil</strong>&quot; diye adlandırılan ve K&acirc;be&#39;yi yıkmak i&ccedil;in Mekke&#39;ye gelen Ebrehe ordusunun Ebabil kuşları vasıtası ile hel&acirc;k edilişi.</p>\n\n<p>\n	<strong>20. G&uuml;n:</strong></p>\n\n<p>\n	* Hicret&#39;in 3. yılında Emir&#39;&uuml;l-M&uuml;minin Hz. Ali (a.s) ile Hz. Fatıma (a.s) annemizin m&uuml;barek izdiva&ccedil;larının ger&ccedil;ekleşmesi.</p>\n\n<p>\n	<strong>25. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Hicr&icirc; 95 yılında Ehlibeyt İmamlarının d&ouml;rd&uuml;nc&uuml;s&uuml;, İmam Zeynelabidin&#39;in (a.s) şehit edilişi. Bir rivayete g&ouml;re de bu olay muharremin 12. g&uuml;n&uuml;nde vuku bulmuştur.</p>\n\n<p>\n	<strong>Not: </strong>Muharrem ayında vuku bulan olaylardan birisi de Resulullah (s.a.a) zamanında vuku bulan &quot;Zat&#39;&uuml;r-Rika&quot; gazvesidir.</p>\n\n<h1>\n	SEFER AYININ M&Uuml;NASEBETLERİ</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. G&uuml;n: </strong></p>\n\n<p>\n	* Hicret&#39;in 37. yılında Hz. Emir&#39;&uuml;l-M&uuml;minin Ali (a.s) ile Muaviye ordusu arasında vuku bulan &quot;Sıffin&quot; savaşının başlaması.</p>\n\n<p>\n	* Emev&icirc; ordusu elinde esir olan Peygamber evlatlarının Yezit ve babası Muaviye&#39;nin başkenti olan Şam&#39;a ulaşması.</p>\n\n<p>\n	* İmam Zeynelabidin&#39;in (a.s) değerli ve m&uuml;cahit oğlu Hz. Zeyd b. Ali&#39;nin 131 Hicr&icirc;&#39;de Emev&icirc; halifesi Hişam b. Abd&uuml;lmelik tarafından şehit edilişi.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>3. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Ehlibeyt İmamlarının beşincisi, İmam Muhammed B&acirc;kır (a.s)&#39;ın Hicr&icirc; 57&#39;de d&uuml;nyaya gelişi.</p>\n\n<p>\n	<strong>* </strong>Yezit ordusunun komutanı M&uuml;slim b. Ukbe&#39;nin Abdullah b. Z&uuml;beyr ile savaşırken, K&acirc;be-i Şerife&#39;nin perdelerini yakması.</p>\n\n<p>\n	<strong>7. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Ehlibeyt İmamlarının yedincisi, İmam Musa K&acirc;zım (a.s)&#39;ın Hicri 128&#39;de d&uuml;nyaya gelişi.</p>\n\n<p>\n	<strong>9. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Resulullah&#39;ın &ccedil;ok sevdiği ilk İsl&acirc;m şehitleri Yasir ve S&uuml;meyye&#39;nin oğulları Ammar b. Yasir&#39;in, Hicr&icirc; 37&#39;de Resulullah&#39;ın &quot;<strong>azgın bir &ccedil;ete</strong>&quot; olarak nitelendirdiği Muaviye ordusu tarafından &quot;<strong>Sıffin</strong>&quot; savaşında şehit edilişi.</p>\n\n<p>\n	<strong>20. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Kerbel&acirc; şehitlerinin şehadetinin kırkıncı g&uuml;n&uuml; &quot;<strong>Erbain</strong>&quot;. Bu g&uuml;nde b&uuml;y&uuml;k sahab&icirc; Cabir b. Abdullah Ensar&icirc;, arkadaşı Atiyye ile birlikte Kerbel&acirc;&#39;ya İmam H&uuml;seyin ve ashabını ziyaret i&ccedil;in gelen ilk şahıstır. Bazı rivayetlere g&ouml;re Ehlibeyt (a.s) da bug&uuml;nde Şam seferinin ardından Kerbel&acirc;&#39;ya ulaşmış ve şehitleri ziyaret etmişlerdir.</p>\n\n<p>\n	<strong>28. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Beşeriyetin kurtarıcısı, k&acirc;inatın serveri, Habib-i Kibriya, Muhammed-i Mustafa&#39;nın (s.a.a) Hakk&#39;a kavuşması.</p>\n\n<p>\n	<strong>* </strong>Ehlibeyt İmamlarının ikincisi, Resulullah&#39;ın aziz torunu, cennet gen&ccedil;lerinin efendisi, İmam Hasan&#39;&uuml;l-M&uuml;cteba&#39;nın (a.s) Muaviye&#39;nin hilesiyle zehirletilerek şehit edilişi.</p>\n\n<p>\n	<strong>30. G&uuml;n: </strong>Ehlibeyt İmamlarının sekizincisi Hz. İmam Rıza&#39;nın (a.s) Abbas&icirc; halifesi Me&#39;mun tarafından zehirletilerek şehit edilişi.</p>\n\n<h1>\n	REBİ&Uuml;LEVVEL AYININ M&Uuml;NASEBETLERİ</h1>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>1. G&uuml;n: </strong></p>\n\n<p>\n	* Allah Resul&uuml;&#39;n&uuml;n (s.a.a) Mekke&#39;den Medine&#39;ye hicret edişi ve aynı gece Hz. Ali&#39;nin (a.s) Resulullah&#39;ın yatağında yatıp canını ona feda etmeğe hazır olması (Leylet&#39;&uuml;l-Mebit).</p>\n\n<p>\n	<strong>3. G&uuml;n: </strong></p>\n\n<p>\n	* Resulullah&#39;ın saklandığı &quot;Sevr&quot; mağarasından &ccedil;ıkıp Medine&#39;ye doğru hareket edişi.</p>\n\n<p>\n	<strong>8. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Ehlibeyt İmamlarının on birincisi Hz. İmam Hasan&#39;&uuml;l- Asker&icirc;&#39;nin (a.s) Hicr&icirc; 260&#39;da şehadete erişmesi.</p>\n\n<p>\n	<strong>9. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>İmam Mehdi&#39;nin (a.s) babasının şehadetinin ardından Hicr&icirc; 260&#39;da imamet makamına erişmesi.</p>\n\n<p>\n	<strong>10. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Allah Resul&uuml;&#39;n&uuml;n (s.a.a), Hz. Hatice annemizle Bi&#39;set&#39;ten 15 yıl &ouml;nce izdiva&ccedil;ları.</p>\n\n<p>\n	<strong>* </strong>Allah Resul&uuml;&#39;n&uuml;n (s.a.a) saygı değer dedesi Hz. Abd&uuml;lmuttalib&#39;in, Allah Resul&uuml; hen&uuml;z sekiz yaşında iken Mekke&#39;de vefat edişi.</p>\n\n<p>\n	<strong>12. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Gatfan gazvesinin vuku bulduğu g&uuml;n.</p>\n\n<p>\n	<strong>* </strong>Allah Resul&uuml;&#39;n&uuml;n (s.a.a) Medine&#39;ye teşrif edişi ve Medinelilerin karşılamaya &ccedil;ıkışı.</p>\n\n<p>\n	<strong>*</strong> Emev&icirc; h&acirc;kimiyetinin Hicr&icirc; 132&#39;de sona ermesinin ardından Abbas&icirc; h&acirc;kimiyetinin tesisi.</p>\n\n<p>\n	<strong>14. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Kerbel&acirc; olayından sonra Hicr&icirc; 66 yılında Muhtar-ı Sekaf&icirc;&#39;nin Kerbel&acirc; şehitlerinin katillerinden intikam almak i&ccedil;in kıyam edişi.</p>\n\n<p>\n	<strong>17. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Server-i k&acirc;inat Muhammed-i Mustafa&#39;nın (s.a.a) m&uuml;barek doğum g&uuml;n&uuml; (Fil yılında).</p>\n\n<p>\n	<strong>* </strong>Ehlibeyt İmamlarının altıncısı Hz. İmam Cafer-i Sadık&#39;ın (a.s) Hicr&icirc; 83 yılında m&uuml;barek doğum g&uuml;n&uuml;.</p>\n\n<p>\n	<strong>22. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>Allah Res&uuml;l&uuml;&#39;n&uuml;n (s.a.a) Hicret&#39;in d&ouml;rd&uuml;nc&uuml; yılında Ben&icirc; Nazr kabilesiyle savaşı.</p>\n\n<p>\n	<strong>26. G&uuml;n:</strong></p>\n\n<p>\n	<strong>* </strong>İmam Hasan&#39;ın (a.s) Hicret&#39;in 41. yılında, İsl&acirc;m ve M&uuml;sl&uuml;manların maslahatı gereği Muaviye ile ateşkes imzalamaya mecbur kalışı.</p>\n\n<p>\n	<strong>Not: </strong>Bu ayda vuku bulan iki &ouml;nemli olay da, &quot;Ebva&quot; gazvesiyle, &quot;Davmet&#39;&uuml;l-Cende</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[i]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, 71. Hutbe.</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[ii]</a> - el-K&acirc;fi, c.1, s.440.</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[iii]</a>- el-K&acirc;fi, c.8, s.386.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[iv]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, 192. Hutbe.</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[v]</a>- Mekarim&#39;&uuml;l-Ahl&acirc;k, c.1, s.51</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[vi]</a>- Nehc&#39;&uuml;l-Bel&acirc;ğa, 160. Hutbe.</p>\n	</div>\n\n	<div id=\"edn7\">\n		<p>\n			<a href=\"#_ednref7\" name=\"_edn7\" title=\"\">[vii]</a>- A&#39;yan&#39;&uuml;ş-Şia, (Yeni Baskı), c.1, s.316.</p>\n	</div>\n\n	<div id=\"edn8\">\n		<p>\n			<a href=\"#_ednref8\" name=\"_edn8\" title=\"\">[viii]</a>- el-M&uuml;stedrek, c.3, s.292.</p>\n	</div>\n\n	<div id=\"edn9\">\n		<p>\n			<a href=\"#_ednref9\" name=\"_edn9\" title=\"\">[ix]</a>- Bihar&#39;ul-Envar, c.23, s.260.</p>\n	</div>\n\n	<div id=\"edn10\">\n		<p>\n			<a href=\"#_ednref10\" name=\"_edn10\" title=\"\">[x]</a>- Sahifet&#39;&uuml;s-Seccadiyye, 2. Dua.</p>\n	</div>\n\n	<div id=\"edn11\">\n		<p>\n			<a href=\"#_ednref11\" name=\"_edn11\" title=\"\">[xi]</a>- el-K&acirc;fi, c.8, s.130.</p>\n	</div>\n\n	<div id=\"edn12\">\n		<p>\n			<a href=\"#_ednref12\" name=\"_edn12\" title=\"\">[xii]</a>- el-K&acirc;fi, c.1, s.225.</p>\n	</div>\n\n	<div id=\"edn13\">\n		<p>\n			<a href=\"#_ednref13\" name=\"_edn13\" title=\"\">[xiii]</a>- el-Mehasin, c.1, s.448.</p>\n	</div>\n\n	<div id=\"edn14\">\n		<p>\n			<a href=\"#_ednref14\" name=\"_edn14\" title=\"\">[xiv]</a>- el-K&acirc;fi, c.1, s.226.</p>\n	</div>\n\n	<div id=\"edn15\">\n		<p>\n			<a href=\"#_ednref15\" name=\"_edn15\" title=\"\">[xv]</a>- Uyun-u Ahbar&#39;ir-Rıza, c.1, s.167.</p>\n	</div>\n\n	<div id=\"edn16\">\n		<p>\n			<a href=\"#_ednref16\" name=\"_edn16\" title=\"\">[xvi]</a>- Hilyet&#39;&uuml;l-Muttakin, s.72.</p>\n	</div>\n\n	<div id=\"edn17\">\n		<p>\n			<a href=\"#_ednref17\" name=\"_edn17\" title=\"\">[xvii]</a>- Kıs&acirc;r&#39;ul-C&uuml;mel,c.2, s. 233.</p>\n	</div>\n\n	<div id=\"edn18\">\n		<p>\n			<a href=\"#_ednref18\" name=\"_edn18\" title=\"\">[xviii]</a>- Tuhef&#39;ul-Ukul, s.1047.</p>\n	</div>\n\n	<div id=\"edn19\">\n		<p>\n			<a href=\"#_ednref19\" name=\"_edn19\" title=\"\">[xix]</a>- Kıs&acirc;r&#39;ul-C&uuml;mel,c.2, s.33.</p>\n	</div>\n\n	<div id=\"edn20\">\n		<p>\n			<a href=\"#_ednref20\" name=\"_edn20\" title=\"\">[xx]</a>- Bihar&#39;ul-Envar, c.53, s.194.</p>\n	</div>\n\n	<div id=\"edn21\">\n		<p>\n			<a href=\"#_ednref21\" name=\"_edn21\" title=\"\">[xxi]</a>- İhkak&#39;ul-Hak, c.9, s.378 (İbn&#39;&uuml;l-Meğazil&icirc;&#39;nin Menakıb kitabından naklen).</p>\n	</div>\n\n	<div id=\"edn22\">\n		<p>\n			<a href=\"#_ednref22\" name=\"_edn22\" title=\"\">[xxii]</a>- &quot;Sekaleyn Hadisi&quot; diye meşhur olan bu hadis, Ehlibeyt kaynaklarının yanı sıra bir&ccedil;ok muteber S&uuml;nn&icirc; kaynakta da nakledilmiştir ki bunlardan birka&ccedil;ına değinmekle yetiniyoruz:</p>\n\n		<p>\n			Sahih-i M&uuml;slim, c.4, s.1874 Hadis: 36-37; S&uuml;nen-i Tirmiz&icirc;, c.5, s.662, Hadis: 2786-2788; M&uuml;sned-i Ahmed b. Hanbel, c.4, s.30-36-54, c.7, s.84, c.8, s.118-138-154; S&uuml;nen-i Darim&icirc;, c.2, s.889, Hadis: 3198; M&uuml;stedrek&#39;&uuml;s-Sahihayn, c.3, s.118; et-Tabakat&#39;&uuml;l-Kubra, c.2, s.196; el-Mu&#39;cem&#39;&uuml;l-Kebir, c.3, s.65-67; es-Savaik&#39;ul-Muhrika (İbn-i Hacer), s.226&hellip;</p>\n\n		<p>\n			İbn-i Hacer, es-Savaik&#39;ul-Muhrika adlı kitabında otuza yakın değişik senetle nakledildiğini s&ouml;yl&uuml;yor. İlgin&ccedil;tir ki İbn-i Hacer de diğer bir&ccedil;ok alim gibi, Rafiz&icirc; diye nitelendirdiği Ehlibeyt takip&ccedil;ilerine hitap ederek ş&ouml;yle diyor: &quot;Rafiz&icirc;ler boşuna heveslenmesinler(!); ger&ccedil;ek Ehlibeyt dostları bizleriz (Ehl-i S&uuml;nnet&#39;i kastediyor); Ehlibeyt&#39;e sarılanlar, onların kurtuluş gemisine binenler, Ali&#39;nin ger&ccedil;ek Şi&icirc;leri bizleriz.(!)&quot;</p>\n\n		<p>\n			Ehlibeyt mektebinin b&uuml;y&uuml;k alimlerinden All&acirc;me Şeraf&uuml;ddin, bir kitabında İbn-i Hacer&#39;in bu s&ouml;z&uuml;n&uuml;n altına şu şerhi d&uuml;şm&uuml;şt&uuml;r: &quot;Keşke İbn-i Hacer&#39;e bir sorabilseydim: Sayın İbn-i Hacer, Ehlibeyt senin hayatının neresindedir? Hangi konuda onları &ouml;rnek ve &ouml;nder olarak kabul ettin ki b&ouml;yle b&uuml;y&uuml;k bir iddiada bulunuyorsun? Bakıyorum itikatta imamın Eş&#39;ar&icirc;&#39;dir, fıkıhta Şafi&icirc;, tefsirde Katedelerin, M&uuml;cahidlerin... g&ouml;r&uuml;şlerini esas alıyorsun, hadiste ve diğer konularda da durum daha farklı değildir. Bu mu Ehlibeyt&#39;e sarılmak? Bu mu Ehlibeyt&#39;in gemisine binmek? Ve....</p>\n	</div>\n\n	<div id=\"edn23\">\n		<p>\n			<a href=\"#_ednref23\" name=\"_edn23\" title=\"\">[xxiii]</a>- el-Firdevs, c.4, s.283; Feraid&#39;&uuml;s-Simtayn, c.1, s.45; Zehair&#39;&uuml;l-Ukba, s.17; Yenabi&#39;ul-Mevedde, c.2, s.114.</p>\n	</div>\n\n	<div id=\"edn24\">\n		<p>\n			<a href=\"#_ednref24\" name=\"_edn24\" title=\"\">[xxiv]</a>- es-Savaik&#39;ul-Muhrika, (İbn-i Hacer eş-Şafi&icirc;), s.174; Yanabi&#39;ul-Mevvedde, (Eski İstanbul baskısı), s.307.</p>\n	</div>\n\n	<div id=\"edn25\">\n		<p>\n			<a href=\"#_ednref25\" name=\"_edn25\" title=\"\">[xxv]</a>- M&uuml;stedrek&#39;&uuml;s-Sahihayn, (H&acirc;kim Nişabur&icirc;), c.3, s.163; Feraid&#39;&uuml;s-Simtayn, c.2, s.246; Yenabi&#39;ul-Mevedde, c.1, s.95; Mecma&#39;uz-Zevaid, c.9, s.168; es-Savaik&#39;ul-Muhrika, s.184; Cami&#39;us-Sağir (Suyut&icirc;), c.2, s.533, Hadis: 8162; el-Menakıb (İbn&#39;&uuml;l-Meğazil&icirc;), s.132.</p>\n	</div>\n\n	<div id=\"edn26\">\n		<p>\n			<a href=\"#_ednref26\" name=\"_edn26\" title=\"\">[xxvi]</a>- M&uuml;stedrek&#39;&uuml;s-Sahihayn, (H&acirc;kim Nişabur&icirc;), c.3, s.162; es-Savaik&#39;ul-Muhrika, s.150; İhya&#39;ul-Meyt (Suyut&icirc;), Hadis: 35.</p>\n	</div>\n\n	<div id=\"edn27\">\n		<p>\n			<a href=\"#_ednref27\" name=\"_edn27\" title=\"\">[xxvii]</a>- Mecma&#39;uz-Zevaid (Heysem&icirc;), c.9, s.172; el-Fusul&#39;&uuml;l-M&uuml;himme (İbn-i Sabbağ Malik&icirc;), s.8; Raşfet&#39;&uuml;s-Sadi, s.91; eş-Şeref&#39;&uuml;l-M&uuml;ebbed, s.31; İs&#39;af-&uuml;r Rağibin, s.110.</p>\n	</div>\n\n	<div id=\"edn28\">\n		<p>\n			<a href=\"#_ednref28\" name=\"_edn28\" title=\"\">[xxviii]</a>- es-Savaik&#39;ul-Muhrika, s.148; Mecma&#39;uz-Zevaid, c.9, s.163; ed-D&uuml;rr&#39;&uuml;l-Mensur (Suyut&icirc;), c.2, s.60; Kenz&#39;&uuml;l-Ummal (Muttaki Hind&icirc;), c.1, Hadis: 958; &Uuml;sd&#39;&uuml;l-Gabe, c.3, s.137; Yenabi&#39;ul-Mevedde, (Eski İstanbul baskısı), s.37-296.</p>\n	</div>\n\n	<div id=\"edn29\">\n		<p>\n			<a href=\"#_ednref29\" name=\"_edn29\" title=\"\">[xxix]</a>- Sahih-i Buhar&icirc;, c.6, s.101; Sahih-i M&uuml;slim, c.2, s.122; M&uuml;sned-i Ahmed b. Hanbel, c.7, s.410; M&uuml;sned-i Ebu Ya&#39;la, c.6, s.473; S&uuml;nen-i Tirmiz&icirc;, c.4, s.501, Hadis: 2223. Bu kaynakların bazısında &quot;Emir&quot; veya &quot;İmam&quot; tabiri de kullanılmıştır.</p>\n	</div>\n\n	<div id=\"edn30\">\n		<p>\n			<a href=\"#_ednref30\" name=\"_edn30\" title=\"\">[xxx]</a>- Yenabi&#39;ul-Mevedde (S&uuml;leyman Kunduzi Hanef&icirc;), Bab: 94, s.494; Kifayet&#39;&uuml;l-Eser, s.53. el-Menakıb, c.1, s.282.</p>\n	</div>\n\n	<div id=\"edn31\">\n		<p>\n			<a href=\"#_ednref31\" name=\"_edn31\" title=\"\">[xxxi]</a>- Mecma&#39;uz-Zevaid (Heysem&icirc;), c.9, s.172; İhya&#39;ul-Meyt (Suyut&icirc;), Hadis: 18.</p>\n	</div>\n\n	<div id=\"edn32\">\n		<p>\n			<a href=\"#_ednref32\" name=\"_edn32\" title=\"\">[xxxii]</a>- Ş&ucirc;ra, 23</p>\n	</div>\n\n	<div id=\"edn33\">\n		<p>\n			<a href=\"#_ednref33\" name=\"_edn33\" title=\"\">[xxxiii]</a>- M&uuml;stedrek&#39;&uuml;s-Sahihayn, c.3, s.172; Tefsir-i Kebir (Fahreddin Raz&icirc;); el-Keşşaf Tefsiri (Zemahşer&icirc;); Beyzavi Tefsiri; Şevahid&#39;&uuml;t-Tenzil Tefsiri (H&acirc;kim Haskan&icirc;); hepsi &quot;Meveddet Ayetinin (Ş&ucirc;ra-23) tefsiri b&ouml;l&uuml;m&uuml;nde; es-Savaik&#39;ul-Muhrika, s.101; Zehair&#39;&uuml;l-Ukba (Taberi Şafi&icirc;), 25-138.</p>\n	</div>\n\n	<div id=\"edn34\">\n		<p>\n			<a href=\"#_ednref34\" name=\"_edn34\" title=\"\">[xxxiv]</a>- Lisan&#39;&uuml;l-Mizan c.5, s.380; Kenz&#39;&uuml;l-Ummal c.13, s.645 Hadis: 37631; ed-D&uuml;rr&#39;&uuml;l-Mensur c.7, s.350</p>\n	</div>\n\n	<div id=\"edn35\">\n		<p>\n			<a href=\"#_ednref35\" name=\"_edn35\" title=\"\">[xxxv]</a>- Tefsir&#39;&uuml;l-Keşşaf (Zemahşer&icirc;), c. 4, s.220; Tefsir-i Kebir (Fahreddin Raz&icirc;), c.7, s.405; Nur&#39;ul-Ebsar, s.104-105; Yenabi&#39;ul-Mevedde, (Eski İstanbul baskısı), s.27-263-369; Feraid&#39;&uuml;s-Simtayn, c.2, s.255, Hadis: 524.</p>\n	</div>\n\n	<div id=\"edn36\">\n		<p>\n			<a href=\"#_ednref36\" name=\"_edn36\" title=\"\">[xxxvi]</a>- Yenabi&#39;ul-Mevedde, s.445; Mevddet&#39;&uuml;l-Kurba, 10. Meveddet.</p>\n	</div>\n\n	<div id=\"edn37\">\n		<p>\n			<a href=\"#_ednref37\" name=\"_edn37\" title=\"\">[xxxvii]</a>- es-Savaik&#39;ul-Muhrika, s.87.</p>\n	</div>\n\n	<div id=\"edn38\">\n		<p>\n			<a href=\"#_ednref38\" name=\"_edn38\" title=\"\">[xxxviii]</a>- es-Savaik&#39;ul-Muhrika, s.139 (Darekutni ve Beyhak&icirc;&#39;den naklen); S&uuml;nen-i Darekutn&icirc;, c.1, s.355.</p>\n	</div>\n\n	<div id=\"edn39\">\n		<p>\n			<a href=\"#_ednref39\" name=\"_edn39\" title=\"\">[xxxix]</a>- Ehl&#39;&uuml;l-Beyt (Tevfik Ebu İlim), s.139.</p>\n	</div>\n\n	<div id=\"edn40\">\n		<p>\n			<a href=\"#_ednref40\" name=\"_edn40\" title=\"\">[xl]</a>- Erceh&#39;&uuml;l-Metalib (Lahor Baskısı), s.461; Feraid&#39;&uuml;s-Simtayn, s.5.</p>\n	</div>\n\n	<div id=\"edn41\">\n		<p>\n			<a href=\"#_ednref41\" name=\"_edn41\" title=\"\">[xli]</a>- Yenabi&#39;ul-Mevedde, c.2, s.271; İhkak&#39;ul-Hak, c.18, s.522.</p>\n	</div>\n</div>','Resulullah (s.a.a) ve Ehlibeyt (a.s)','','publish','closed','open','','resulullah-s-a-a-ve-ehlibeyt-a-s','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3360',0,'post','',0),(3361,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h5 style=\"text-align: right;\">\n	H&Uuml;RRİYET VAROL</h5>\n\n<p>\n	Suriye; tarihi birikimi, doğa g&uuml;zellikleri, yeşilliklerle &ouml;rt&uuml;lm&uuml;ş doğası, tatlı su kaynakları ve meyve-sebze bolluğuyla &uuml;nl&uuml; bir Arap &uuml;lkesidir.</p>\n\n<p>\n	On beş milyon n&uuml;fusa sahip bu &uuml;lkenin halkının %15&#39;i başkent Şam&#39;da yaşamaktadır. Resm&icirc; dili Arap&ccedil;a olmasıyla birlikte Fransızca, K&uuml;rt&ccedil;e ve Ermenice de konuşulan diller arasındadır.</p>\n\n<p>\n	Eskiden L&uuml;bnan, Filistin ve &Uuml;rd&uuml;n&#39;&uuml;n bir b&ouml;l&uuml;m&uuml;n&uuml; de i&ccedil;ine alan ve &quot;Şamat&quot; diye anılan bu b&ouml;lge, her zaman d&uuml;nyaca &uuml;nl&uuml; seyyahların ilgi odağı h&acirc;line gelmiş ve seyahatnamelerinde anlata anlata bitirememişler bu diyarı.</p>\n\n<p>\n	İbn-i Batuta, Seyahatname&#39;sinde; &quot;Eğer cennetin yery&uuml;z&uuml;nde olduğu s&ouml;ylenirse, Şam o yerlerden biridir kesin.&quot; diye vasfetmektedir Şam&#39;ı.</p>\n\n<p>\n	İbn-i C&uuml;beyr&#39;in Şam&#39;ın g&uuml;zelliklerini anlatmaya yeterli s&ouml;zleri de ş&ouml;yledir: &quot;Bu şehir (Şam) İsl&acirc;m coğrafyasının u&ccedil; sınırlarında d&uuml;nya şehirlerinin gelinidir.&quot;</p>\n\n<p>\n	Hicr&icirc; 4. asrın &uuml;nl&uuml; coğrafyacısı Mukaddes&icirc;, &quot;Ahsen&#39;&uuml;t-Tekas&icirc;m&quot; adlı eserinde, bakınız Şamat b&ouml;lgesiyle ilgili olarak neler s&ouml;ylemiş: &quot;Şamat, peygamberler ocağı, salihler ve abdallar merkezidir. İbrahim Peygamber buraya hicret etmiş; Eyyup Peygamber burada yaşamış; Davut Peygamber&#39;in mihrabı buradadır; S&uuml;leyman Peygamber&#39;in mucizeleri burada vuku bulmuştur; İshak Peygamber ve annesinin kabirleri buradadır; İsa Peygamber bu toraklarda doğup b&uuml;y&uuml;m&uuml;ş; Talut&#39;un kalesi ve d&uuml;şmanlarla &ccedil;arpıştığı meydan buradadır; Ermiya&#39;nın zindanı ve kuyuları buradadır; Musa Peygamber&#39;in kayalıkları, İsa Peygamber tepesi, Zekeriyya Peygamber&#39;in mihrabı buradır; Yahya Peygamber&#39;in makteli (katledildiği yer), peygamberlerin meşhedi (şehit d&uuml;şt&uuml;kleri yer), Yakup Peygamber&#39;in memleketi burasıdır; Musa Peygamber&#39;in kabri, S&uuml;leyman Peygamber&#39;in kuyusu, Hz. Lokman&#39;ın mek&acirc;nı ve Ken&#39;an Deresi bu diyardadır. Kısaca; sayısız g&uuml;zellikleri ve kutsallıklarıyla g&ouml;n&uuml;lleri okşayan ve ibadete amade bir diyardır, Şamat.&quot;</p>\n\n<h2>\n	Tarih&ccedil;esi:</h2>\n\n<p>\n	Hicretin 14. yılında kapılarını İsl&acirc;m fatihlerine aralayan bu diyarlar, Hicr&icirc; 41 yılından sonra 91 yıl s&uuml;reyle Emev&icirc; saltanatının merkezi olmuştur.</p>\n\n<p>\n	1094 yılında ha&ccedil;lı savaşları bu b&ouml;lgede başlamış ve sonu&ccedil;ta M&uuml;sl&uuml;manların zaferi ve Kud&uuml;s&#39;&uuml;n kurtarılmasıyla sona ermiştir.</p>\n\n<p>\n	1920&#39;de İkinci D&uuml;nya Savaşıyla Osmanlıların bu &uuml;lkedeki d&ouml;rt asırlık h&acirc;kimiyetine son verilmiş ve Fransızların s&ouml;m&uuml;rgesine girmiştir. Ancak M&uuml;sl&uuml;man halkın 20 yıllık bir bağımsızlık m&uuml;cadelesi neticesinde 1944 yılında Suriye bağımsızlığına kavuşmuş, aynı yılda Birleşmiş Milletlerin &uuml;yesi olmuştur. Şam şehri hari&ccedil; Suriye&#39;nin 13 eyaleti bulunmaktadır. En b&uuml;y&uuml;k eyalet merkezleri ş&ouml;yledir: Halep; Şam&#39;a mesafesi 355 km.dir. Humus; Şam&#39;a mesafesi ??? km.dir. Lazikiye; Şam&#39;a mesafesi 348 km.dir.</p>\n\n<p>\n	1963&#39;ten bu yana &uuml;lkeyi Baas Partisi y&ouml;netmektedir. 1970&#39;te Hafız Esat, cumhurbaşkanlığına se&ccedil;ilmiş, onun 1999 yılında &ouml;l&uuml;m&uuml; &uuml;zerine yerine oğlu Beşşar Esat ge&ccedil;miştir. Cumhurbaşkanlığı se&ccedil;imi 7 yılda bir, 173 &uuml;yeli parlamenter se&ccedil;imleri de 4 yılda bir yapılmaktadır.</p>\n\n<p>\n	Suriye&#39;yi yıllık bir milyon turist ziyaret etmektedir. Petrol rafinerisi, tekstil, cam, gıda, giyim ve el sanatları dalında b&uuml;y&uuml;k bir sanayi yatırımına sahip olan Suriye&#39;nin &ccedil;ift&ccedil;ilikteki en &ouml;nemli geliri, buğday, pamuk ve t&ouml;mbeki &uuml;r&uuml;nleridir.</p>\n\n<h2>\n	Halep:</h2>\n\n<p>\n	Her yıl Aşura m&uuml;nasebetiyle Şam şehri binlerce yerli ve yabanci ziyaret&ccedil;i akınına uğruyor .Biz de ehlibeyt dostları olarak her yıl İstanbul&#39;dan Hz. Zeynebin ve diğer Ehlibeyt t&uuml;rbelerini ziyaret etmek amacıyla Şam&#39;a gidiyoruz. Suriye&#39;ye girdiğimizde ilk olarak Halep şehrini ziyaret ettik.</p>\n\n<p>\n	Bu şehre girdiğimizde saatlerimiz 16:30&#39;u g&ouml;steriyordu. Şehir merkezinde 20 dakika kadar yol aldıktan sonra buradaki ilk ziyaret etmemiz gereken noktaya, yani Hz. Zekeriyya&#39;nın m&uuml;barek makam ve mezarına vardık. Gruptakilerin y&uuml;z ifadelerindeki heyecan, b&uuml;y&uuml;k bir peygamberin makamını ziyaret edebilme sevincini g&ouml;steriyordu. Mezarın yer aldığı cami Hz. Zekeriyya&#39;nın yaşamış olduğu zamanları anımsatacak kadar el değmemiş bir tarih&icirc; g&ouml;r&uuml;n&uuml;me sahipti. Okunan dua ve sel&acirc;mlardan sonra ziyareti pl&acirc;nlanan ikinci noktaya doğru otob&uuml;sle hareket ettik. Şehir merkezinden uzaklaşıp kenar bir semtte bulunan bu ziyaret yerine yaklaşıyorduk. Ne var ki burada durum &ouml;ncekinden &ccedil;ok farklıydı. Burada sevin&ccedil; yerine bir burukluk kaplamıştı i&ccedil;imizi. Duygu y&uuml;kl&uuml; bakışlar ve heyecanlı y&uuml;z ifadeleri, s&ouml;z&uuml;n&uuml; ettiğimiz farklılığı g&ouml;steriyordu sanki. Bazılarının duyulacak ses tonuyla ağlayıp bir şeyler mırıldanmaları, onların daha &ouml;nce de burayı ziyarete gelip burayla ilgili bilgi edindiklerini g&ouml;steriyordu. Şu anda şehir evleriyle kaplı olan, ama daha &ouml;nceleri yerleşim b&ouml;lgesi olmayan bir dağın eteğinde yer alıyordu bu ziyaretg&acirc;h.</p>\n\n<p>\n	Bir tarihte Hıristiyan bir rahibin mabedi olan, ama şimdi cami olarak ziyaret&ccedil;ilere a&ccedil;ılan bu ziyaretg&acirc;hın asıl ş&ouml;hret ve ilgi odağı, bir taştır. Evet, yanlış anlamadınız bir taş. Tarih ve &ouml;yk&uuml;s&uuml;yle insanları kendisine hayran bırakan ve bir şehide karşı &acirc;şıklar yaratıp &quot;Kerbel&acirc; &Acirc;şıkları Kervanı&quot;na katmaktadır.</p>\n\n<p>\n	Grup rehberi ş&ouml;yle başladı bu taşın &ouml;yk&uuml;s&uuml;n&uuml; anlatmaya:</p>\n\n<p>\n	&quot;G&ouml;rd&uuml;ğ&uuml;n&uuml;z şu taşın tarihi aslında bu toprakların, bu b&ouml;lge ve şehrin tarihidir. Bu taşın &ouml;yk&uuml;s&uuml; sizleri tarihe g&ouml;t&uuml;recektir. Hicr&icirc; 61 yılında Hz. Peygamber&#39;in sevgili torunu Hz. H&uuml;seyin ve ailesi, insanlık tarihinin en acımasız katliamına maruz kalır ve hanımları, bacıları ve k&uuml;&ccedil;&uuml;k yavruları insanlık dışı bir muameleye t&acirc;bi tutularak, esir olarak Yezid&#39;in saltanat merkezi olan Şam&#39;a g&ouml;t&uuml;r&uuml;l&uuml;rler. Esirlerle birlikte, Kerbel&acirc;&#39;da şehit d&uuml;şen Hz. H&uuml;seyin ve ashabının kesik başları da Şam&#39;a g&ouml;t&uuml;r&uuml;l&uuml;r. Esirler ve kesilen başları Şam&#39;a g&ouml;t&uuml;rmek &uuml;zere g&ouml;revlendirilen kervan, Kerbel&acirc;&#39;dan Şam&#39;a doğru hareket ederken yolları &uuml;zerinde, Şam&#39;a 350 km. uzaklıkta bulunan bu şehre (Halep) varır ve gece konaklamak i&ccedil;in bulunduğumuz bu noktada bir rahibin mabedine yakın bir yerde dinlenmeye koyulur. Gecenin bir saatinde mabedinden dışarı &ccedil;ıkan rahibin dikkatini, konaklayan kervanın &uuml;st&uuml;nden g&ouml;ky&uuml;z&uuml;ne doğru uzanan bir nur &ccedil;eker. Bunun &uuml;zerine kervana yaklaşır. G&ouml;revli askerlerden durumu &ouml;ğrenmeye &ccedil;alışır. Rahibin ger&ccedil;ekleri &ouml;ğrenmesi uzun s&uuml;rmez bu nurun Hz. H&uuml;seyin&#39;in kesilen başından g&ouml;ky&uuml;z&uuml;ne y&uuml;kseldiğini anlar. G&ouml;revlilere y&uuml;kl&uuml; miktarda para vererek o başın sabaha kadar mabedinde kalmasını ister. Rahibin bu isteğine askerler olumlu yanıt verirler. Rahip bu kesik başın Hz. Peygamber&#39;in Hz. Ali ve Hz. Fatıma&#39;dan olan torunu olduğunu anladıktan sonra g&ouml;rd&uuml;ğ&uuml; keramet karşısında onu bir taşın &uuml;zerine koyar ve sabaha kadar ağlayıp ağıtlar yakar. Sabahleyin kervan bu kesik başı alarak yoluna devam eder. Ne var ki kesilen bu başın kan damlaları o taşın &uuml;zerinde kalır. Kan izlerinin bulunduğu bu taş rahip tarafından korunarak yıllar boyu o mabette g&ouml;revli olan rahipten rahibe emanet bırakılır ve &ouml;yk&uuml;s&uuml;n&uuml;n anlatılması istenir.</p>\n\n<p>\n	Bir zamanlar bu b&ouml;lgede iktidara gelen Hamdan Oğulları h&uuml;k&uuml;mdarlarından Seyf&uuml;ddevle&#39;ye olayla ilgili bilgi verilir. Ehlibeyt&#39;e beslediği sevgiden dolayı mabedi ve Hz. H&uuml;seyin&#39;in kan izini taşıyan bu taşı korumaya alır ve insanların burayı rahat&ccedil;a ziyaret etmelerine imk&acirc;n sağlanır.</p>\n\n<p>\n	B&ouml;lgeye Osmanlı h&acirc;kimiyeti geldikten sonra bazı taassup odaklarının devreye girmesiyle bu mek&acirc;n ve bu taş ziyarete kapanır, hatta Osmanlı ordularınca m&uuml;himmat deposu olarak kullanılmaya başlanır. Maalesef Osmanlıların bu b&ouml;lgede sonunu getiren savaşlar, bu mabedi de imha ve yerle bir eder. Yalnız Hz. H&uuml;seyin&#39;in bir kerameti olsa gerek, bu taş yıkıntıların arasından en ufak bir zarar g&ouml;rmeden &ccedil;ıkarılır ve şehirdeki Hz. Zekeriyya&#39;nın mezarı bulunan camiye g&ouml;t&uuml;r&uuml;lmesine karar verilir. Camiye g&ouml;t&uuml;r&uuml;ld&uuml;kten sonra belli bir yere konulması isteniyor ama, bir t&uuml;rl&uuml; taş yerinde sabit durmuyor. Her sabah geldiklerinde taşın yerinden oynadığını fark ediyorlar, ama sebebini bir t&uuml;rl&uuml; anlamıyorlar. Mevzuyu zamanın b&uuml;y&uuml;k ulemasına g&ouml;t&uuml;r&uuml;rler. Onlar da meseleye ş&ouml;yle bir &ccedil;&ouml;z&uuml;m getirilmesini &ouml;neriyorlar: &quot;Taşı bir ata y&uuml;kleyip atı şehre salıverin; at nerede durursa, taşın konulması gereken yer orasıdır.&quot; Bu teklifin yerine getirilmesiyle herkesi şaşkınlıkta bırakan vak&#39;a ger&ccedil;ekleşiyor. At, taşı &ouml;nceki yeri olan ve savaş bombalarıyla yerle bir edilen bu noktaya getiriyor. O g&uuml;nden beri burası y&uuml;z binlerce Hz. H&uuml;seyin &acirc;şığının gelip dua, tevess&uuml;l ve ziyaret ettiği bir yer h&acirc;line geliyor. Burada y&uuml;zlerce insanın dua ve dileklerinin kabul olduğu ve bir&ccedil;ok hastanın şifa bulduğu s&ouml;ylenmektedir. Evet, o taşın &uuml;zerindeki kırmızı kan izleri bug&uuml;n de canlılığını korumakta ve kerametini g&ouml;stermektedir.&quot;</p>\n\n<p>\n	Daha sonra grubun rehberi s&ouml;zlerini şu şiirlerle noktaladı:</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kimdir H&uuml;seyn, ki &acirc;lem ona div&acirc;ne olup?</p>\n\n<p>\n	Bu ne şemdir, ki canlar ona perv&acirc;ne olup?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şehg&uuml;l-i g&uuml;lz&acirc;r-i ismet-i Zehr&acirc;&#39;dır H&uuml;seyn</p>\n\n<p>\n	Z&acirc;de-yi o şeh-i m&uuml;lk-i &quot;L&acirc; Fet&acirc;&quot;dır H&uuml;seyn</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Fitne sahrasında Meş&#39;el-i h&uuml;d&acirc;dır H&uuml;seyn</p>\n\n<p>\n	T&ucirc;f&acirc;n-ı bel&acirc;da keşti-yi nec&acirc;dır H&uuml;seyn</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Cehlin vahşetinde huz&ucirc;r-i Kub&acirc;&#39;dır H&uuml;seyn</p>\n\n<p>\n	Mus&acirc;&#39;nın m&acirc;bedi o Tur-i Sin&acirc;&#39;dır H&uuml;seyn</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Kıyam abidesi Meş&#39;er u Mina&#39;dır H&uuml;seyn</p>\n\n<p>\n	Şeh&acirc;det dersinde &uuml;st&acirc;d-ı şeydadır H&uuml;seyn</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	S&acirc;ika-yı iman der şeb-i yeld&acirc;dır H&uuml;seyn</p>\n\n<p>\n	Mahz&ucirc;n y&uuml;reklerde hazin bir sevdadır H&uuml;seyn</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Halep şehrini, pl&acirc;nlanan saatte Şam&#39;a varabilmek i&ccedil;in bir an &ouml;nce terk etmek zorundaydık. Beş saat yolculuktan sonra akşam&uuml;st&uuml; Şam&#39;ın yanan ışıkları g&ouml;r&uuml;n&uuml;r oldu. Yaklaştık&ccedil;a Ortadoğu&#39;nun b&uuml;y&uuml;k ve g&uuml;zelim bir şehriyle karşı karşıya olduğumuzu g&ouml;r&uuml;yorduk. O anda g&ouml;rd&uuml;ğ&uuml;m&uuml;z Şam, aydınlatılmış minare şerefeleriyle İstanbul kadar olmasa da, camiler şehri denebilecek kadar cami ve minare manzaralarıyla doluydu. Şehir merkezinden Şam&#39;ın kenar semtlerinden birine uzanan 10 km.lik bir yola girdik. Bu yol bizi &ouml;nceden ama&ccedil;ladığımız ziyaret yerine g&ouml;t&uuml;recekti. Onun i&ccedil;in o yolda ilerledik&ccedil;e kalplerimiz daha hızlı &ccedil;arpıyor, heyecanlar artıyordu.</p>\n\n<p>\n	&Ccedil;&uuml;nk&uuml; ziyaret edeceğimiz yer, bu &uuml;lkedeki ziyaret edilip g&ouml;r&uuml;lecek yerlerin en &ouml;nemlisiydi. Bu ziyaretg&acirc;h, &quot;Ehlibeyt&#39;in K&uuml;&ccedil;&uuml;k Fatıması&quot; lakabıyla anılan Hz. Zeyneb&#39;in t&uuml;rbesiydi. Evet Zeynep, K&uuml;&ccedil;&uuml;k Fatıma&#39;dır; &ccedil;&uuml;nk&uuml; o, kadınlarının en &uuml;st&uuml;n&uuml; olan Hz. Fatıma&#39;nın kızıdır; onun gibi yaşadı, onun gibi &ccedil;ile &ccedil;ekti, onun gibi b&uuml;y&uuml;k acılarla bu d&uuml;nyayı terk etti. O, Kerbel&acirc; fırtınasında kaptanını yitiren gemiyi necat sahiline &ccedil;ıkarmakla g&ouml;revli olan ikinci kaptandı.</p>\n\n<p>\n	Grup rehberinin okumaya başladığı sel&acirc;mlamayla b&uuml;t&uuml;n g&ouml;zler, g&ouml;r&uuml;nmeye başlayan t&uuml;rbenin minarelerine &ccedil;evrildi. O anki duyguları anlatmak kabil değil. O anı yaşmak ve g&ouml;rmek l&acirc;zım.</p>\n\n<p>\n	Hep bir ağızdan s&ouml;ylenen s&ouml;zler ve d&ouml;k&uuml;len g&ouml;zyaşları:</p>\n\n<p>\n	&quot;Sel&acirc;m olsun sana ey Allah Resul&uuml;&#39;n&uuml;n kızı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey M&uuml;minlerin Emiri&#39;nin kızı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey Vasiler Efendisi&#39;nin kızı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey t&uuml;m &acirc;lemler kadınlarının efendisinin kızı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ve Allah&#39;ın kulları arasından se&ccedil;miş olduğu ceddine!</p>\n\n<p>\n	Sel&acirc;m olsun sana ve baban Haydar-ı Kerrar&#39;a!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey zehirle şehit edilen Hasan&#39;nın bacısı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey mazlum olarak şehit edilen H&uuml;seyin&#39;in bacısı!</p>\n\n<p>\n	Sel&acirc;m olsun sana ey sabırlı, m&uuml;cahit kadın!</p>\n\n<p>\n	Sel&acirc;m olsun sana ve senin ceddine, babana, annene ve iki kardeşine!</p>\n\n<p>\n	Sel&acirc;m olsun sana ve hepsi kardeşin H&uuml;seyin&#39;in soyundan olan Masum İmamlara!</p>\n\n<p>\n	Sizler tertemizsiniz, g&ouml;m&uuml;ld&uuml;ğ&uuml;n&uuml;z toraklar da tertemiz. B&uuml;y&uuml;k kurtuluşa da sizler erdiniz.</p>\n\n<p>\n	Keşke ben de sizinle birlikte ve sizin sancağınızın altında olsaydım!</p>\n\n<p>\n	Bu d&uuml;nyada sizi ziyaret etmeyi bana nasip eden Allah&#39;tan diliyorum ki ahirette de sizin şefaatinizi bana nasip etsin.</p>\n\n<p>\n	Allah&#39;tan diliyorum ki kıyamette beni sizinle birlikte haşretsin ve sizin sancağınızın altında olmayı bana nasip etsin.</p>\n\n<p>\n	Ve beni sizin Kevser Havuzu&#39;ndan kananlardan kılsın...&quot;</p>\n\n<p>\n	Sel&acirc;mlamamız daha bitmeden t&uuml;rbenin yanına varmıştık. &Uuml;zerimizdeki ka&ccedil; g&uuml;nl&uuml;k yol yorgunluğunu atıp ziyarete hazırlanabilmek i&ccedil;in t&uuml;rbeye yakın bir yerde &quot;el-Havra&quot; adında bir otele indik. Odalarımıza yerleştikten sonra ziyaret gusl&uuml; alıp t&uuml;rbenin kapıları kapanmadan &ouml;nce ilk ziyaretimizi yapabilmekti amacımız.</p>\n\n<p>\n	Geceyi otelde ge&ccedil;irdikten sonra sabah namazını 10 km. mesafede bulunan Hz. Rukiyye&#39;nin t&uuml;rbesinde kılmak i&ccedil;in abdest alıp yola &ccedil;ıktık. Namazın akabinde tertiplenmiş olan matem programına iştirak ettik. Daha sonra otelimizin bulunduğu Zeynebiye b&ouml;lgesine geri d&ouml;nd&uuml;k.</p>\n\n<p>\n	Bir sonraki programımız, &ouml;ğlen namazında Hz. Zeynep t&uuml;rbesini ziyaret etmekti. Sabah kahvaltısını yaptıktan sonra herkes dinlenmek &uuml;zere odasına &ccedil;ekilirken ben otelin lobisinde personelden biriyle koyu bir sohbete dalmıştım. Ona bu yıl t&uuml;rbelerde yaşanan izdiham ve kalabalığın nedenini soruyordum. O da bunun sebebini ş&ouml;yle a&ccedil;ıklıyordu:</p>\n\n<p>\n	&quot;Aslına bakarsanız, buradaki Ehlibeyt t&uuml;rbelerinin yılın b&uuml;t&uuml;n aylarına dağılan m&uuml;davim ziyaret&ccedil;ilerini İranlı M&uuml;sl&uuml;manlar oluşturmaktadır. Sezon ziyaret&ccedil;ileri dediğimiz yaz aylarında gelen ziyaret&ccedil;iler ise, genelde Arap &uuml;lkelerinden, &ouml;zellikle K&ouml;rfez &uuml;lkelerinden gelen gruplardır. Yılda birka&ccedil; kez de bu şehir, ister T&uuml;rkiye&#39;den, isterse Avrupa&#39;dan gelen T&uuml;rk ziyaret&ccedil;ileri ağırlamaktadır. Bu yıl burada g&ouml;rd&uuml;ğ&uuml;n&uuml;z bu aşırı kalabalığın sebebi, bu yıl matem ayı olan muharrem ayının İran&#39;ın on beş g&uuml;nl&uuml;k yılbaşı (Nevruz) tatiliyle aynı zamana denk gelmiş olmasıdır. İran&#39;daki Nevruz tatili, bu sene hem Hz. Zeyneb&#39;i ziyarete gelenlerin sayısında b&uuml;y&uuml;k bir artışa, hem de esnafın işlerinde b&uuml;y&uuml;k bir canlılığa sebep oldu. Şu an otelimizde d&uuml;nyanın 20 &uuml;lkesinden misafir bulunmaktadır.&quot;</p>\n\n<p>\n	Ziyaret yerlerini dolaşırken, t&uuml;rbelere (haremlere) girip ziyaretimizi yaparken otel &ccedil;alışanın s&ouml;ylediklerinin ne kadar haklı olduğunu g&ouml;rmekteydik. Cezayir, Tunus&#39;tan tutun, Hindistan, Endonezya ve Avrupa &uuml;lkelerine kadar onlarca &uuml;lkeden y&uuml;zlerce insanı g&ouml;rebilirsiniz. Ehlibeyt sevgisi ve duyarlılığı bulunan her &uuml;lkeden, muharrem ayında buraya ziyaret&ccedil;iler akın ederler.</p>\n\n<p>\n	Artık &ouml;ğle ezanı okunuyordu. Oteli Hz. Zeyneb&#39;in Haremi&#39;ne gitmek &uuml;zere terk ettik. Mesafe yakın olduğu i&ccedil;in y&uuml;r&uuml;yerek gitmeyi tercih ettik. Sokaklar ve caddelerde Harem&#39;e doğru akan insan selini şaşkınlık i&ccedil;inde izliyorduk. Bu insanların farklı dil, renk, ırk, &uuml;lke ve b&ouml;lgelerden olmakla birlikte g&ouml;n&uuml;llerinde aynı aşkı taşıyor olmaları, bizi ayrıca mutlu ediyordu. B&ouml;yle bir manzarayı ancak hacda g&ouml;rmek m&uuml;mk&uuml;nd&uuml;r. Bu manzara, Ehlibeyt&#39;in M&uuml;sl&uuml;manların g&ouml;nl&uuml;ndeki yerini anlatıyordu. Bunları d&uuml;ş&uuml;n&uuml;rken kendimizi Harem&#39;in avlusunda bulduk. İ&ccedil;eri girmeden &ouml;nce grup rehberi, t&uuml;rbenin sahibi Hz. Zeynep&#39;le ilgili şu bilgileri verdi bize:</p>\n\n<p>\n	&quot;Değerli ziyaret&ccedil;iler! Şu anda avlusunda bulunduğumuz bu harem ve t&uuml;rbenin sahibi ve bu kutsal mek&acirc;n ve mezarın şeref kaynağı Kerbel&acirc; kahramanı Hz. Zeynep&#39;tir. O; Resulullah&#39;ın torunu, Hz. Ali ve Hz. Fatıma&#39;nın kızıdır. Kerbel&acirc; şehidi Hz. H&uuml;seyin&#39;in ve zehirle şehit edilen Hz. Hasan&#39;ın kız kardeşidir. Ehlibeyt İmamlarından d&ouml;rd&uuml;nc&uuml; imam Hz. Zeynelabidin&#39;in halasıdır. Cafer-i Tayyar oğlu Abdullah&#39;ın eşi ve Kerbel&acirc;&#39;da şehit d&uuml;şen &uuml;&ccedil; kahraman yiğidin anasıdır.</p>\n\n<p>\n	Hz. Zeyneb&#39;in Kerbel&acirc; vak&#39;asında Hz. H&uuml;seyin&#39;in yanında g&ouml;stermiş olduğu cihat ve sabır, onun ismini mahzun ve sevdalı y&uuml;reklerimizde ebed&icirc;leştirdi, nesilden nesle isminin dillerde anılmasına sebep oldu.</p>\n\n<p>\n	Kerbel&acirc;&#39;da yaşanan faciada İmam H&uuml;seyin&#39;den sonra sık&ccedil;a karşılaştığımız isim Zeynep&#39;tir. Kerbel&acirc; olayından sonra &quot;Yaşayan Şehit&quot; diye anılmaya başlandı. &Ccedil;&uuml;nk&uuml; o, Kerbel&acirc;&#39;da şehit d&uuml;şen her bir şehitle defalarca şehit oldu &acirc;deta. G&ouml;zleri &ouml;n&uuml;nde kardeşleri Hz. H&uuml;seyin ve Ebulfazl&#39;il-Abbas&#39;ın hunharca şehit edilmesi, Haşim&icirc; gen&ccedil;lerin susuz bir şekilde lime lime doğranması ve 72 şehidin kendi kanlarına boyanması... B&uuml;t&uuml;n bunlar, Zeyneb&#39;i sabır ve cihatta M&uuml;sl&uuml;manların, &ouml;zellikle d&uuml;nya kadınlarının &ouml;nder ve &ouml;rneği kılmıştır.</p>\n\n<p>\n	O, Kerbel&acirc;&#39;da Peygamber&#39;in torun ve kızlarıyla tarihin gelmiş ge&ccedil;miş en şiddetli olaylarını yaşadı. Hz. H&uuml;seyin (a.s), Kerbel&acirc; şehitlerinin &ouml;nderi ve efendisi olduğu gibi, o da Kerbel&acirc; esirlerinin &ouml;nderiydi. Esaret altında olduğu s&uuml;rece insanlığa verdiği izzet ve &ouml;zg&uuml;rl&uuml;k mesajları, bunca zaman ge&ccedil;mesine rağmen h&acirc;l&acirc; unutulmamış ve insanlara h&uuml;rriyet dersi vermektedir.</p>\n\n<p>\n	Şu bulunduğumuz şehir 1300 yıl &ouml;nce Ehlibeyt esirlerini ağırladığında, Hz. Zeyneb&#39;in tarih&icirc; s&ouml;zlerine şahitlik yapmaktaydı. Hz. Zeynep bu şehre girdiğinde, diğer esirlerle birlikte Yezid&#39;in karşısına &ccedil;ıkarılıyor ve o insanlık d&uuml;şmanı al&ccedil;ak ve zalim tarafından en ağır aşağılama ve işkencelere maruz kalıyorlar. Yezit, zaferini kutlama amacıyla tertiplediği ve yabancı el&ccedil;ileri de davet ettiği mecliste bakın neler yapıyor: Yezit, o mecliste bir ney &ccedil;ubuğu, bir de Hz. H&uuml;seyin&#39;in kesilen başının getirilmesini emreder. Getirildikten sonra o &ccedil;ubukla Hz. H&uuml;seyin&#39;in dudak ve dişlerine vurmaya başlar. Eslem&icirc; adında yaşlı biri, bunu g&ouml;r&uuml;nce dayanamaz ve Yezid&#39;e ş&ouml;yle der: &quot;Vay olsun sana ey Yezit! Fatıma&#39;nın oğlu H&uuml;seyin&#39;e &ccedil;ubukla mı vuruyorsun? Oysaki ben Resulullah&#39;ın o dudaklardan defalarca &ouml;pt&uuml;ğ&uuml;n&uuml; g&ouml;rd&uuml;m.&quot; Yezit daha sonra Hz. H&uuml;seyin&#39;in kesilen başına hitaben şu şiiri okumaya başlar: &quot;Keşke Bedir Savaşı&#39;nda &ouml;ld&uuml;r&uuml;len ecdadım olsalardı da g&ouml;rselerdi, Haşim Oğulları nasıl kılı&ccedil;larımızın inmesiyle inlemekteler. G&ouml;rselerdi ve &ccedil;ığlık atsalardı ve deselerdi: Ey Yezit, eline sağlık, Haşim Oğullarının b&uuml;y&uuml;klerini &ouml;ld&uuml;rmekle Muhammed oğullarından intikamımızı almış oldun.&quot;</p>\n\n<p>\n	İşte burada Peygamber&#39;in torunu, Ali&#39;nin kızı, H&uuml;seyin&#39;in bacısı Hz. Zeynep yerinden kalkarak, Yezid&#39;in karşısında tarihe ge&ccedil;en şu s&ouml;zlerini dile getiriyor:&quot;</p>\n\n<p>\n	&quot;Allah&#39;a hamd, Resulullah&#39;a sel&acirc;m ve sal&acirc;t olsun. (Ey Yezit, ey cemaat! Kur&#39;an ş&ouml;yle buyuruyor:) <strong>&quot;Sonra k&ouml;t&uuml;l&uuml;k yapanların uğradıkları son, Allah&#39;ın ayetlerini yalanlamaları ve alay konusu edinmeleri dolayısıyla &ccedil;ok k&ouml;t&uuml; oldu.&quot;</strong>(Rum, 10)</p>\n\n<p>\n	Ey Yezit, esir olarak şehir şehir dolaştırılmakla bu geniş yery&uuml;z&uuml;n&uuml; ve bu fezayı bize dar ettiğini, bizi Allah katında hor ve zelil, kendini de y&uuml;celttiğini ve bu olayların da senin y&uuml;ce makamından olduğunu mu sanıyorsun, ki b&ouml;yle &ouml;v&uuml;n&uuml;p seviniyorsun. D&uuml;nyayı abat ettiğin, şenlendirdiğin i&ccedil;in &ccedil;ok mu mutlusun? Her şeyin istediğin gibi ger&ccedil;ekleşmesine ve saltanatı ele ge&ccedil;irmene &ccedil;ok mu seviniyorsun? Yavaş ol, yavaş ol! Allah&#39;ın; <strong>&quot;O k&uuml;fre sapanlar, kendilerine tanıdığımız s&uuml;reyi, sakın kendileri i&ccedil;in hayırlı sanmasınlar. Biz onlara, ancak g&uuml;nahları daha da artsın diye s&uuml;re vermekteyiz. Onlar i&ccedil;in aşağılayıcı bir azap vardır.&quot; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></strong> buyurduğunu unuttun mu yoksa? Ey (Mekke fethi sonrasında Peygamber tarafından) azat edilenlerin oğlu, kendi kadın ve cariyelerini perde arkasında tutup Resulullah&#39;ın kızlarını a&ccedil;ık y&uuml;zlerle ve &ouml;rt&uuml;s&uuml;z bir h&acirc;lde d&uuml;şmanlarının yanında şehir şehir dolaştırman ve her konakta oranın sakinlerine teşhir etmen, yabancıya ve aşinaya bu himayesiz esirleri g&ouml;stermen, insaf ve adalet midir? Soylu ve necip insanların ciğerini ağzına alıp sonra da dışarı atan ve şehitlerin kanıyla beslenen (Hz. Hamza&#39;nın ciğerini &ccedil;iğneyen Yezid&#39;in b&uuml;y&uuml;k annesi Hind&#39;e işaret ediyor) bir aileden nasıl merhamet beklenebilir? Her zaman itiraz, husumet ve kinle bize bakan biri, elinden gelen her t&uuml;rl&uuml; k&ouml;t&uuml;l&uuml;ğ&uuml; neden yapmasın? Şimdi de bu yaptığıyla sanki g&uuml;nah işlememiş gibi, sarhoş ve mağrur bir h&acirc;lde, cennet gen&ccedil;lerinin efendisi Ebu Abdullah&#39;ın dişlerine &ccedil;ubukla vuruyor ve k&uuml;stah&ccedil;a; &quot;Bedir savaşında &ouml;len b&uuml;y&uuml;klerim, keşke burada olsalardı da bu durumu g&ouml;rerek &ccedil;ığlıklar atıp; &#39;Ellerin dert g&ouml;rmesin ey Yezit!&#39; deselerdi.&quot; diyorsun. Evet niye s&ouml;ylemeyesin ve niye bu şiiri okumayasın ki? Sen Muhammed (s.a.a) evl&acirc;tlarının kanına buladın ellerini ve yery&uuml;z&uuml;n&uuml;n yıldızları olan Abdulmuttalip oğullarını katlettin. Fakat sen bununla kendi &ouml;l&uuml;m ve bedbahtlığına zemin hazırladın. Şimdi de duyuyorlarmış gibi kendi kavminin b&uuml;y&uuml;klerine sesleniyorsun. Ne var ki &ccedil;ok ge&ccedil;meden sen de onlara katılacak ve; &quot;Keşke ellerim kırılsaydı ve dilim l&acirc;l olsaydı da bunları s&ouml;ylemeseydim.&quot; diyeceksin.</p>\n\n<p>\n	Ey g&uuml;&ccedil;l&uuml; Allah&#39;ım! Bize zulmedenlerden intikamımızı ve hakkımızı al ve gazabının ateşinde onları yak!</p>\n\n<p>\n	Ey Yezit! Sen bu yaptıklarınla ancak kendi derini y&uuml;zd&uuml;n ve kendi etini par&ccedil;aladın. &Ccedil;ok ge&ccedil;meyecek, Peygamber evl&acirc;tlarının kanını d&ouml;kmek ve Ehlibeytine saygısızlıkta bulunmakla y&uuml;klendiğin bu vebalin altında Peygamber&#39;in huzuruna &ccedil;ıkacaksın. O g&uuml;n Allah onları bir araya toplayacak ve haklarını alacaktır. <strong>&quot;Allah yolunda &ouml;lenleri sakın &ouml;l&uuml;ler sanmayın; tersine onlar, Rableri katında diridirler, rızklarla ağırlanmaktadırlar.&quot; <a href=\"#_edn2\" name=\"_ednref2\" title=\"\"><strong>[2]</strong></a></strong></p>\n\n<p>\n	Allah&#39;ın h&uuml;kmedici, Muhammed&#39;in (s.a.a) davacı ve Cebrail&#39;in de ona yardımcı olacağı g&uuml;n senin i&ccedil;in yeterlidir. Seni bu makama getirerek M&uuml;sl&uuml;manların sırtına bindirenler, zalimler arasında ne de k&ouml;t&uuml; bir bedel se&ccedil;tiklerini &ccedil;ok yakında anlayacaklar. Hangimizin daha bedbaht olduğunu bilecekler.</p>\n\n<p>\n	Sen konuşulmayacak kadar değersiz birisin. Ama bu durum, seninle konuşmaya bizi mecbur etmiştir. Seni kınamak ve zemmetmek, benim g&ouml;z&uuml;mde değerli ve b&uuml;y&uuml;k bir iştir. Fakat g&ouml;zler ağlıyor ve sineler de gam ateşiyle yanıyor. Ah! Allah ordusunun şeytan ordusunun eliyle &ouml;ld&uuml;r&uuml;lmesi ne de acıdır! Bizim kanımız bu ellerden akıyor ve etlerimiz ise ağızlarında &ccedil;iğneniyor. O tayyip ve pak bedenler yer &uuml;st&uuml;nde kalmıştır...</p>\n\n<p>\n	Ey Yezit! Eğer bug&uuml;n galip gelmeni ganimet biliyorsan, yarın yaptıklarından başka bir şey g&ouml;remeyeceğin g&uuml;n bunun hesabını vereceksin. Allah kullarına zulmetmez. Biz de şik&acirc;yetimizi ona y&ouml;neltiyoruz. &Ccedil;&uuml;nk&uuml; O&#39;dur sığınağımız.</p>\n\n<p>\n	Ey Yezit! Kendi işinle meşgul ol, istediğin şekilde d&uuml;zen kur, hile yap ve &ccedil;alış. Ancak Allah&#39;a andolsun ki bizim adımızı silemeyecek, vahyimizi s&ouml;nd&uuml;remeyeceksin. Alnındaki bu lekeyi de silemeyeceksin. &Ccedil;&uuml;nk&uuml; aklın alil, yaşayacağın g&uuml;nler kalildir (azdır). &quot;Allah&#39;ın l&acirc;neti zalimlerin &uuml;zerine olsun!&quot; diye seslendiğinde m&uuml;nadi, o g&uuml;n bu topluluğun dağılmış olacaktır. Allah&#39;a hamd olsun ki başlangıcımızı saadet ve mağfiret, sonumuzu da şahadet ve rahmet kıldı. Allah&#39;tan istiyoruz ki nimetini, şehitlerimize tamamlasın; m&uuml;k&acirc;fatlarını artırsın ve bizleri de salih haleflerden kılsın. &Ccedil;&uuml;nk&uuml; O; bağışlayandır, şefkatlidir. Allah bize yeter; ne de g&uuml;zel vekildir O.&quot;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p align=\"center\">\n	&nbsp;</p>\n\n<p align=\"center\">\n	*****</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Şam&#39;ın bir diğer y&ouml;n&uuml; de, bu şehrin bir ilim ve irfan merkezi oluşudur. Bu şehirde Ehlibeyt mektebinin &ouml;ğretilerinin okutulduğu bir&ccedil;ok din&icirc; medrese bulunmaktadır. Bu medreselerde, d&uuml;nyanın &ccedil;eşitli b&ouml;lgelerinden &ccedil;ok sayıda &ouml;ğrenci, ilim ve irfan tahsil etmektedir. Şam, bu konumuyla &ccedil;ok sayıda ilim ve irfan ehli şahsiyeti de i&ccedil;inde barındırmaktadır. Biz de bu fırsatı değerlendirerek, burada bulunduğumuz kısa s&uuml;re i&ccedil;erisinde bu şahsiyetlerden birka&ccedil;ıyla g&ouml;r&uuml;ş&uuml;p, bir nebze de olsa ilimlerinden yararlanmaya &ccedil;alıştık. İşte aşağıda, bu şahsiyetlerden ikisiyle yaptığımız s&ouml;yleşiyi okuyorsunuz:</p>\n\n<h2>\n	1) &Uuml;stat Seyyid Muhammed Hadi M&uuml;derris&icirc; ile S&ouml;yleşi</h2>\n\n<p>\n	<strong>Kıble:</strong> İlim, irfan ehli bir aileden geldiğiniz herkes&ccedil;e bilinmektedir. Aileniz, &ouml;zellikle İsl&acirc;m d&uuml;nyasında değerli eserleriyle tanınan b&uuml;y&uuml;k kardeşiniz Seyyid Muhammed Taki M&uuml;derris&icirc; ile ilgili neler s&ouml;yleyeceksiniz?</p>\n\n<p>\n	<strong>M. H. M&uuml;derris&icirc;:</strong> Seyyid Muhammed Taki M&uuml;derris&icirc;&#39;nin &ccedil;eşitli konularda yaptığı tetkik ve araştırmalardan dolayı ender ilim ehli şahsiyetlerden biri olduğunu s&ouml;yleyebiliriz. Kur&#39;an-ı Kerim tefsiri ile ilgili yayınlanmış olan b&uuml;y&uuml;k eseri bu s&ouml;z&uuml;m&uuml;z&uuml;n bir kanıtıdır. Arap&ccedil;a &quot;H&uuml;de&#39;l-Kur&#39;&acirc;n&quot; adıyla yayınlana bu eser, Fars&ccedil;a&#39;ya da &ccedil;evrilmiş ve &quot;Tefsir-i Hidayet&quot; adıyla 18 cilt h&acirc;linde yayınlanmıştır. Ayrıca bir&ccedil;ok İsl&acirc;m &uuml;lkesinde, &ouml;rneğin Irak, İran, Afganistan ve Kuveyt&#39;te a&ccedil;tığı medrese ve okullarda Kur&#39;&acirc;n ilimleri &uuml;zerine eğitim faaliyetleri y&uuml;r&uuml;t&uuml;lmektedir.</p>\n\n<p>\n	M. Taki M&uuml;derris&icirc;, 30 yıl &ouml;nce Kerbel&acirc;&#39;daki tedrisatında ders-i hari&ccedil;, yani i&ccedil;tihat dersi vermekteydi. H&acirc;len de aynı dersleri, Tahran&#39;da 15 yıldan beri devam etmektedir.</p>\n\n<p>\n	&Ccedil;eşitli İsl&acirc;m&icirc; konularda 250&#39;ye yakın yayınlanmış eseri bulunmaktadır. Bunların bir&ccedil;oğu &ccedil;eşitli dillerde ve &ccedil;eşitli &uuml;lkelerde neşredilmiştir. Fars&ccedil;a, Azerice, İngilizce, Fransızca ve bir&ccedil;ok Afrika dillerine &ccedil;evrilmiş eserleri bulunmaktadır.</p>\n\n<p>\n	<strong>Kıble: </strong>Şu an muharrem ayı i&ccedil;erisindeyiz. Bu ay Ehlibeyt dostları i&ccedil;in hareket, heyecan, h&uuml;z&uuml;n ve matem g&uuml;nleridir. Bu ayda Kerbel&acirc;&#39;da yaşananları anlamak, anlatmak ve o acıları paylaşmak i&ccedil;in merasimler tertiplenmekte, cami ve cemaatlerde g&ouml;steriler yapılmakta ve Ehlibeyt t&uuml;rbe ve ziyaretleri i&ccedil;in seferler d&uuml;zenlenmektedir. Sizce biz M&uuml;sl&uuml;man bireyler ve toplumlar olarak bu ayda neler yapmalıyız ve nasıl davranmalıyız?</p>\n\n<p>\n	<strong>M. H. M&uuml;derris&icirc;:</strong> Her şeyden &ouml;nce şunu bilmeliyiz ki Ehlibeyt İmamları, &ouml;zellikle de Hz. İmam H&uuml;seyin, bizler i&ccedil;in insanları Allah&#39;a g&ouml;t&uuml;ren &ouml;nderler ve vesilelerdirler. Hatta bazı ziyaretlerde bu husus, a&ccedil;ık&ccedil;a &quot;Ent&uuml;m&#39;&uuml;l-edillau ilellah=Sizler Allah&#39;a g&ouml;t&uuml;ren delillersiniz.&quot; tabiriyle ifade edilmektedir. Onun i&ccedil;in onların takvası, ilmi ve imanı bizler tarafından bilinmezse, onlar ne birey olarak, ne de toplum olarak bizlere kılavuz ve vesile olamazlar. &Ouml;zellikle onların tarihi insanlarımız tarafından iyi bilinmelidir. Bu hususun ger&ccedil;ekleşmesinde, toplantılar tertiplenmesi, konuşmalar yapılması ve bu konuda bilgilendirici eserler yayınlanmasının &ouml;nemli bir rol&uuml; var. &Ouml;zellikle, toplumda yaygın k&uuml;lt&uuml;rel faaliyet ara&ccedil;ları kullanılarak gen&ccedil; nesil bilgilendirilmelidir. Bu ara&ccedil;larla hem Hz. H&uuml;seyin ve onun Rahman&icirc; ahl&acirc;k, sıfat ve davranışları, hem de Yezit ve onun şeytan&icirc; ahl&acirc;k, sıfat ve davranışları anlatılmalıdır. İnsanlar şu noktayı iyi kavramalılar ki, Allah&#39;ın insanların ahireti i&ccedil;in g&ouml;nderdiği din, hi&ccedil;bir zaman d&uuml;nyev&icirc; arzu ve &ccedil;ıkarlara ulaşmak i&ccedil;in kullanılmamalıdır. İşte Yezit b&ouml;yle yaptı. Dini, d&uuml;nya metaına ve d&uuml;nyev&icirc; emellerine ulaşmak i&ccedil;in &acirc;let etti. Peygamber ve imamların makamını gasp etti. O, dindarları katlediyor, zayıfları eziyor, M&uuml;sl&uuml;manların hakkı olan beyt&uuml;lmali şahs&icirc; &ccedil;ıkarları uğruna yakınlarına dağıtıyor ve her t&uuml;rl&uuml; g&uuml;nahı alen&icirc; bir şekilde işlemekten ka&ccedil;ınmıyordu. Hz. H&uuml;seyin (a.s) bu duruma g&ouml;z yumamazdı. Bu y&uuml;zden her şeyini bu uğurda feda etme pahasına bu duruma karşı &ccedil;ıktı ve dinin Yeşil sarayın anlattığı gibi olmadığını anlatmaya &ccedil;alıştı.</p>\n\n<p>\n	<strong>Kıble:</strong> Siz Şam&#39;da Hz. Zeyneb&#39;in t&uuml;rbesine yakın bir yerde yaşayan bir kimse olarak, Hz. Zeyneb&#39;in İmam H&uuml;seyin&#39;in hareketindeki yeri ve &ouml;nemini anlatır mısınız?</p>\n\n<p>\n	<strong>M. H. M&uuml;derris&icirc;:</strong> Bakın, bu konuda &ouml;nce size tarih&icirc; bir hik&acirc;ye anlatmam belki sorunuzun tamamen aydınlanmasına neden olacak. Behl&uuml;l Danende, Harun Reşit zamanında yaşamış, adı deliye &ccedil;ıkmış b&uuml;y&uuml;k alimlerden biriydi. Zalim h&uuml;k&uuml;mdar Harun Reşid&#39;in zul&uuml;m ve cinayetlerine onay verip ortak olmasın diye &ouml;mr&uuml;n&uuml;n sonuna kadar deli rol&uuml; yaparak yaşadı. Behl&uuml;l, hac seferlerinin birinde amellerini bitirip Mekke&#39;yi Medine&#39;ye doğru terk etmek &uuml;zereyken K&acirc;be&#39;ye yaklaşıp ş&ouml;yle seslenir: &quot;Ey Allah&#39;ım! Şu veda anımda s&ouml;ylemeliyim ki &ccedil;ok g&uuml;zel bir evin var, ibadet eden insanlarla dolup taşmakta ve sana yapılan tesbih, zikir ve hamdlarla inlemektedir. Fakat şunu da s&ouml;ylemeliyim ki bunların hepsini Peygamber&#39;ine, Medine&#39;de kabri bulunan Habib&#39;ine bor&ccedil;lusun. Eğer onun zahmetleri, tebliğleri, insanları sana &ccedil;ağırmaları ve katlandığı onca &ccedil;ile ve meşakkatler olmasaydı, şu an senin bu evin putperestlerin putları ve tanrılarıyla doluydu ve bu g&uuml;zel harem m&uuml;şriklerin pen&ccedil;esinde k&uuml;fr&uuml;n merkeziydi.&quot;</p>\n\n<p>\n	Behl&uuml;l, bu sade ve avamcasına anlatımıyla Hz. Peygamber&#39;in rol&uuml;n&uuml; izah etmektedir. Behl&uuml;l, oradan ayrılıp Medine&#39;ye Hz. Peygamber&#39;in kabrini ziyarete gider. Oradaki ziyaretlerini de bitirdikten sonra veda i&ccedil;in Peygamber&#39;in kabrine yanaşıp ş&ouml;yle diyor: &quot;Ey Allah&#39;ın Resul&uuml;! Mekke&#39;de K&acirc;be&#39;yi ziyaretimde Allah&#39;a senin &ccedil;ektiğin zahmetlerden bahsettim ve dedim ki: &#39;Eğer Peygamber olmasaydı, senin insanlar arasındaki bu sevgi ve azametin de olmazdı.&#39; Şimdi ey Resulullah! Sana da ş&ouml;yle bir hatırlatmada bulunuyorum: Senin insanlar arasındaki sevilip kabul g&ouml;rmen ve onların dilinde, kalbinde yer etmen, getirdiğin İsl&acirc;m dininin yayılmasında en b&uuml;y&uuml;k emeğe sahip olan halifen, damadın ve amcan oğlu Ali&#39;nin sayesindedir. Onun savaşlardaki kahramanlıkları olmasaydı, senin yolunda g&ouml;sterdiği fedak&acirc;rlıklar olmasaydı ve senin yerine yatağa yatıp g&ouml;ğs&uuml;n&uuml; kılı&ccedil;lara siper etmeseydi, bug&uuml;n getirdiğin dinden hi&ccedil;bir haber olmayacaktı.&quot;</p>\n\n<p>\n	Behl&uuml;l, Medine&#39;den ayrılır, Irak Necef&#39;te bulunan Hz. Ali&#39;nin kabrini ziyarete gider. Orada da ziyaretini eder ve veda sırasında d&ouml;n&uuml;p t&uuml;rbeye hitaben ş&ouml;yle der: &quot;Ey Ali! Seni Hz. Resulullah&#39;a hatırlattım, ama şunu da s&ouml;ylemeliyim ki Hz. H&uuml;seyin de olmasaydı, h&acirc;len Muaviye ve adamları camilerde, minberlerde sana l&acirc;net okutup, senin İsl&acirc;m ve Peygamber yolunda katlandığın cefaları unutturacaklardı. Onun i&ccedil;in unutma ki şu an M&uuml;sl&uuml;manların sana olan aşkı ve muhabbetini oğlun Hz. H&uuml;seyin&#39;e bor&ccedil;lusun. &Ccedil;&uuml;nk&uuml; o senin ve hak yolunun yaşaması i&ccedil;in canını ve her şeyini zalimlere karşı koyarak feda etti.&quot;</p>\n\n<p>\n	Behl&uuml;l, daha sonra oradan ayrılıp Kerbel&acirc;&#39;ya gider ve Hz. H&uuml;seyin&#39;in kabrini ziyaret ettikten sonra ayrılırken İmam&#39;ın mezarı başında durup ş&ouml;yle hitap eder: &quot;Ey Allah Resul&uuml;&#39;n&uuml;n oğlu! Ey Ebu Abdullah! K&acirc;be&#39;ye gittim, orada ceddin Resulullah&#39;ın &ccedil;ektiği zahmetlerden Allah&#39;a s&ouml;z ettim. Medine&#39;de ceddin Resullah&#39;ın ziyaretine gittim, orada baban Hz. Ali&#39;nin fedak&acirc;rlıklarını hatırlattım. Ardından Necef&#39;te baban Hz. Ali&#39;nin ziyaretine gittim, orada da seni kendisine hatırlattım. Şimdi de sana arz ediyorum, ey Allah&#39;ın Resul&uuml;&#39;n&uuml;n oğlu! Hak yolunda savaştın, İsl&acirc;m&#39;ın aşağılanması ve zayıf d&uuml;ş&uuml;r&uuml;lmesine g&ouml;z yummadın; canını, başını ve &ccedil;ocuklarını bu yolda feda ederek zalimlerin tahtını sarstın ve İsl&acirc;m&#39;ın izzet ve şerefini g&uuml;venceye aldın, M&uuml;sl&uuml;manlara &ouml;zg&uuml;rl&uuml;k dersi verdin. B&ouml;ylelikle kıyamete kadar inananların g&ouml;nl&uuml;nde aydınlık sa&ccedil;an bir meşale oldun. Ama şunu da biliyorum ki, eğer bacın Zeynep olmasaydı, &ccedil;ektiğin bunca emek ve &ccedil;ile boşa &ccedil;ıkabilirdi. Kerbel&acirc; kıyamı bir grup isyancının halifeye başkaldırması gibi g&ouml;sterilebilir, tarihe g&ouml;m&uuml;lebilirdi. Ne var ki, sen şehit olduktan sonra Hz. Zeynep bunun b&ouml;yle anlatılmasına izin vermedi. Hz. Zeynep ve Peygamber Ehlibeytinin Kerbel&acirc;&#39;da maruz kaldıkları zul&uuml;m ve musibetler Yezit ve taraftarlarının maskesini d&uuml;ş&uuml;rd&uuml;. Ey H&uuml;seyin! Bacın Zeynep esir olarak dolaştırıldığı şehirlerde yaptığı konuşmalarla seni katleden zalimleri rezil etti ve onların Kerbel&acirc;&#39;da İsl&acirc;m ve Peygamber&#39;e karşı sergiledikleri k&uuml;stahlıkları insanlara anlatıp onların uyanmasına sebep oldu. Onun i&ccedil;in s&ouml;yl&uuml;yorum ki İsl&acirc;m ve senin &ccedil;ektiğin cefaların bilinmesinde ve yaşamasında en &ouml;nemli sebep Zeynep&#39;tir. Bunun i&ccedil;in onu da sana hatırlatıyorum.&quot;</p>\n\n<p>\n	Bu anlattığım hik&acirc;yeden Hz. Zeynep ve Ehlibeyt kadınlarının Kerbel&acirc;&#39;daki Hz. H&uuml;seyin kıyamına verdikleri destek iyice anlaşılmaktadır. Vak&#39;adan sonra Irak&#39;tan Şam&#39;a kadar, kesilen başlar eşliğinde, &ccedil;ıplak develer &uuml;st&uuml;nde, a&ccedil; susuz ve kolları bağlı şekilde şehir şehir dolaştırılan Hz. Zeynep ve diğer esirlerin bu hareketteki yeri ve &ouml;nemi, yaptıkları konuşmalarla da anlaşılmaktadır.</p>\n\n<p>\n	<strong>Kıble: </strong>Efendim, değerli vaktinizi bize ayırdığınız ve &quot;Kıble&quot; aracılığıyla T&uuml;rk&ccedil;e okuyan Ehlibeyt dostlarına verdiğiniz bilgiler i&ccedil;in size &ccedil;ok teşekk&uuml;r eder, yaptığınız hizmetlerde Allah&#39;tan başarılar dileriz.</p>\n\n<p>\n	<strong>M. H. M&uuml;derris&icirc;: </strong>Ben teşekk&uuml;r eder, k&uuml;lt&uuml;rel faaliyetlerinizde, &ouml;zellikle g&uuml;zel bir ismi olan bu kaliteli derginizde size başarılar dilerim.</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>2) &Uuml;stat All&acirc;me Seyyid Muhammed H&uuml;seyin Fazlullah ile s&ouml;yleşi</strong></p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>Kıble:</strong> Kerbel&acirc; faciasından sonra g&uuml;n&uuml;m&uuml;ze kadar s&uuml;regelen matem ve yas merasimleri sizce neden bu kadar &ouml;nemli yer tutmuş ve neleri temsil etmektedir?</p>\n\n<p>\n	<strong>M. H. Fazlullah:</strong> M&uuml;sl&uuml;manlar arasında Hz. H&uuml;seyin&#39;i anma merasimlerini tertiplemek bir&ccedil;ok a&ccedil;ıdan &ouml;nem arz etmektedir:</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) İsl&acirc;m&icirc; bir sembold&uuml;r. B&uuml;t&uuml;n M&uuml;sl&uuml;manlar ona sevgi beslemek ve ona saygı g&ouml;stermek noktasında birleşiyorlar. &Ccedil;&uuml;nk&uuml; o, cennet gen&ccedil;lerinin efendisidir. Ve &ccedil;&uuml;nk&uuml; o, Hz. Peygamber&#39;in (s.a.a) torunudur. Peygamber (s.a.a) onu seviyordu, Allah&#39;a, onu sevmesi ve onu sevenleri sevmesi i&ccedil;in dua ediyordu. Bu bakımdan Hz. H&uuml;seyin, temel İsl&acirc;m&icirc; &ccedil;izgi a&ccedil;ısından İsl&acirc;m&icirc; kardeşliğin de sembol&uuml;d&uuml;r.</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in s&ouml;ylemi, İsl&acirc;m &uuml;mmetinin i&ccedil;inde, y&ouml;netim erki d&uuml;zleminde ortaya &ccedil;ıkan sapkın pratiğe karşı gelişen pratik İsl&acirc;m&icirc; &ccedil;izgilerin belirlenmesi a&ccedil;ısından belirleyici ve temel bir &ccedil;ıkıştır. Bu, İsl&acirc;m&icirc; hi&ccedil;bir değer taşımayan ve İsl&acirc;m &uuml;mmetine dayatılan &ouml;nderliğe karşı bir başkaldırı manifestosudur. Nitekim bu sapkın y&ouml;netim erkini destekleyen akım da, İsl&acirc;m&icirc; y&ouml;ntemi temsil etmemektedir. &Ccedil;&uuml;nk&uuml; İsl&acirc;m&icirc; hareket dosdoğru yola iletmeyi hedeflerken ve izleyicisini fiilen bu yola iletirken, İsl&acirc;m &uuml;mmeti arasında ortaya &ccedil;ıkan bu sapkın akım yery&uuml;z&uuml;nde ifsadı ve yıkımı temsil ediyordu.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) aşağıdaki s&ouml;zleriyle buna dikkat &ccedil;ekiyordu:</p>\n\n<p>\n	&quot;Ey insanlar! Resulullah (s.a.a) ş&ouml;yle buyurdu: <em>&#39;Sizden biriniz, Allah&#39;a verdiği s&ouml;z&uuml; &ccedil;iğneyerek, Peygamber&#39;in (s.a.a) s&uuml;nnetine muhalefet ederek Allah&#39;ın haram kıldıklarını hel&acirc;l sayan, Allah&#39;ın kulları arasında g&uuml;nah ve d&uuml;şmanlık esasında hareket eden zalim bir sultan g&ouml;r&uuml;r de, ona karşı gelmez veya s&ouml;zleriyle onun pratiğini değiştirmeye y&ouml;nelik girişimlerde bulunmazsa, Allah&#39;ın, bu kimseyi de, o zalim sultanın girdiği yere girdirmesi &uuml;zerine aldığı bir haktır...&#39;</em> Haberiniz olsun! Şu kavim (Emev&icirc;ler), şeytana itaati prensip edindiler ve Rahman&#39;a itaatten y&uuml;z &ccedil;evirdiler. Yery&uuml;z&uuml;nde fesadı a&ccedil;ıktan işleyerek yaygınlaştırdılar. Allah&#39;ın koyduğu hadleri işlevsiz h&acirc;le getirdiler. Ganimeti kişisel mallarıymış gibi gasp ettiler. Allah&#39;ın haram kıldığını hel&acirc;l ve hel&acirc;l kıldığını da haram saydılar. Ben b&uuml;t&uuml;n insanlar i&ccedil;inde buna itiraz edecek ve karşı koyacak insanların başında geliyorum. Herkesten &ccedil;ok benim g&ouml;revimdir bu....&quot;</p>\n\n<p>\n	Hz. H&uuml;seyin (a.s) meşru &ouml;nderliğe bağlılığın, ona yardımcı olmanın, onunla dayanışma i&ccedil;inde olmanın, gayri meşru sapkın &ouml;nderliğe karşı &ccedil;ıkmanın, M&uuml;sl&uuml;manların maslahatlarından uzak bir siyas&icirc; yapılanmayı reddetmenin, kamu mallarına el koymayı temel prensip h&acirc;line getiren haramzade y&ouml;netim anlayışına karşı savaşım vermenin y&ouml;ntemini kendi pratiğiyle ortaya koyuyordu.</p>\n\n<p>\n	İmam H&uuml;seyin&#39;in hareketinin en belirgin &ouml;zelliği, b&uuml;t&uuml;n İsl&acirc;m &uuml;mmeti &ccedil;apında bir ısl&acirc;h talebini seslendirmiş olmasıydı. Bunun i&ccedil;in de marufu emretmeyi esas alıyordu. &Ccedil;&uuml;nk&uuml; marufu emretmekle İsl&acirc;m &uuml;mmetini, her hareketiyle Allah&#39;ın rızasını g&ouml;zetmeye y&ouml;neltmeyi hedefliyordu. Hareketinin tamamlayıcı bir diğer unsuru da, m&uuml;nkeri nehyetmekti. Bu ise, &uuml;mmetin Allah&#39;ın rızasına aykırı davranışlarına karşı tepkisini ortaya koymasıydı. O, adil ve insan&icirc; y&ouml;netim tarzı istiyordu. Ama bunda tamamen şefkat ve yumuşaklığı esas alan bir yaklaşım i&ccedil;indeydi. Şiddet esaslı bir hareketi temsil etmiyordu. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin (a.s) savaş&ccedil;ı olarak yola &ccedil;ıkmamıştı. Bilakis bir ısl&acirc;hat&ccedil;ı, bir diyalog taraftarı ve &uuml;mmeti bilin&ccedil;lendirme amacına y&ouml;nelik bir değişimci olarak yola &ccedil;ıkmıştı. Şiddet, ne H&uuml;seyin&#39;in, ne de yandaşlarının benimsedikleri bir &ccedil;izgiydi. Sadece kendilerini savunmak zorunda kaldıklarında savaşa başvurmak durumunda kalmışlardı. D&uuml;şman kuvvetleri, kendisinden baskıcı ve zalim y&ouml;netime boyun eğmeyi isteyince buna şiddetle karşı &ccedil;ıkmış ve &ouml;l&uuml;m&uuml; g&ouml;ze almıştı. Bu da g&ouml;steriyor ki, H&uuml;seyin&#39;in ısl&acirc;hat&ccedil;ı, değişimci s&ouml;ylemi, &ccedil;ağdaş ısl&acirc;hat&ccedil;ı ve değişimci hareketlere &ouml;rnek oluşturmalıdır. Bu ise, pratiğin doğasını iyi et&uuml;t etmeye ve değişim olgusunun d&uuml;ş&uuml;nsel, pratik ve y&ouml;ntemsel gereksinimlerine ilişkin sorunlarını &ccedil;&ouml;z&uuml;mleme esasına dayanır. Unutmamak gerekir ki, Kerbel&acirc; hadisesi, mezhebi değil, İsl&acirc;m&icirc; bir meseledir. &Ccedil;&uuml;nk&uuml; İmam H&uuml;seyin (a.s) b&uuml;t&uuml;n M&uuml;sl&uuml;manları temsil ediyordu. Kerbel&acirc;, İsl&acirc;m uğruna İsl&acirc;m&icirc; bir hareketti. &Ccedil;&uuml;nk&uuml; Yezit, s&uuml;nneti temsil etmiyordu, bilakis, Emev&icirc; saltanatının bir ferdi olarak s&uuml;nneti reddediyordu.</p>\n\n<p>\n	<strong>Kıble:</strong> Asırlar &ouml;nce ger&ccedil;ekleşen Hz. H&uuml;seyin&#39;in kıyamı insanlığa, &ouml;zellikle M&uuml;sl&uuml;manlara nasıl bir mesaj i&ccedil;ermektedir. Ayrıca Hz. H&uuml;seyin&#39;in bu kıyamdaki ama&ccedil; ve hedefleri nelerdir?</p>\n\n<p>\n	<strong>M. H. Fazlullah:</strong> Şurası a&ccedil;ıktır ki, İmam H&uuml;seyin&#39;in devrimci hareketinden &ouml;nce, İsl&acirc;m d&uuml;nyasındaki y&ouml;netim erki, temel İsl&acirc;m&icirc; değerlerle t&uuml;m irtibatını kesmişti. İmam H&uuml;seyin (a.s) meşhur konuşmasında bunu dile getirmişti. İnsanlar d&uuml;nyanın kulu h&acirc;line gelmişlerdi. Din ise, sadece dillerde tekrarlanan kuru bir s&ouml;ylem h&acirc;line gelmişti. Bel&acirc;larla kuşatıldıkları zaman, &ccedil;ok azı dine bağlılık g&ouml;sterebiliyordu. Bunun yanında ne olursa olsun, y&ouml;netim erkine boyun eğme eğilimindeydiler. Bu y&ouml;netim ifsat edici ve zalim dahi olsaydı, koşulsuz teslim olma eğilimi temel bir yaklaşım h&acirc;line gelmişti. Bunun en belirgin g&ouml;stergesi, Yezit gibi bir adama biat edilmesiydi. Ki İmam H&uuml;seyin onun hakkında şunları s&ouml;yl&uuml;yor: &quot;Yezit, şarap i&ccedil;en, haram olan cana kıyan, fasık bir adamdır.&quot; Bu d&uuml;nyaperestlik ve sıkıştıkları zaman hak &ccedil;izgisini terk etme karakterini İmam H&uuml;seyin&#39;in el&ccedil;isi M&uuml;slim b. Akil&#39;i yalnız bırakmalarında g&ouml;zlemleyebiliriz. Oysa M&uuml;slim b. Akil, İmam H&uuml;seyin (a.s) adına onlardan biat almıştı ve sayıları sekiz bini buluyordu. Ama Ubeydullah b. Ziyad gelip kendilerine mal dağıtıp hediyeler verdikten sonra ondan uzaklaşmış ve onu yalnız bırakmışlardı. Fakat, zalim y&ouml;netime karşı &ccedil;ıkan bir grup da vardı. Bunların bir kısmı, İmam H&uuml;seyin&#39;in (a.s) yanında yer aldı, onunla birlikte şehit oldular. Bir kısmı da zorlayıcı etkenlerden dolayı katılamadılar. Nitekim Medine&#39;de Yezid&#39;in y&ouml;netimine karşı &ccedil;ıkıp baş kaldıranlar vardı. İmam H&uuml;seyin&#39;in (a.s) devrimci hareketi, aşamalı olarak, bu &ccedil;eşitli eğilimlere sahip toplumun ısl&acirc;hını, salih, İsl&acirc;m&icirc; bir topluma d&ouml;n&uuml;şt&uuml;r&uuml;lmesini, İsl&acirc;m&icirc; d&uuml;ş&uuml;nce, duygu, hareket ve hayat i&ccedil;in bir m&uuml;nbit zemin olmasını ama&ccedil;lıyordu.</p>\n\n<p>\n	<strong>Kıble:</strong> Kerbel&acirc; kıyamında ilgi &ccedil;ekici olaylardan biri de, Hz. Zeynep isminin sık&ccedil;a ge&ccedil;mesidir. Hz. Zeynep bir kadın olarak bu kıyamda nasıl bir rol oynadı? Ve M&uuml;sl&uuml;man kadınlar bundan nasıl bir ders almalıdır?</p>\n\n<p>\n	<strong>M. H. Fazlullah:</strong> İmam H&uuml;seyin&#39;in (a.s) hareketi i&ccedil;inde Hz. Zeyneb&#39;in (a.s) oynadığı rol, bir &ouml;nderlik, &ouml;nc&uuml;l&uuml;k rol&uuml;yd&uuml;. Bir &ouml;nder gibi, İmam H&uuml;seyin&#39;e yardım ediyor, ona destek oluyor, Kerbel&acirc; &ccedil;&ouml;l&uuml;nde kadınları ve &ccedil;ocukları koruyordu. Sonra, İmam H&uuml;seyin&#39;in şehadetinin ardından sergilediği kahramanlık da onun &ouml;nder kişiliğinin bir g&ouml;stergesidir. Akıllara durgunluk veren bir cesareti ve m&uuml;thiş bir sabrı vardı. Esirlerin durumlarını g&uuml;&ccedil;l&uuml; ve belirgin bir nitelikte d&uuml;zenlemesi de bu &ouml;nder kişiliğinin somut bir yansımasıydı. Yine zalimlere karşı duruşu da kahramancaydı. İbn-i Ziyad&#39;ın meclisinde sergilediği direniş ve İmam Zeynelabidin&#39;in (a.s) hayatını kurtarışı, sağlam ve etkileyici kişiliğinin somut belgesidir. Sonra Yezid&#39;e karşı yaptığı etkileyici, kanıtlarla destekli sert konuşması... Hurafenin &uuml;zerine giydirilmiş İsl&acirc;m&icirc;lik maskesini yırtışı... M&uuml;sl&uuml;man kadının g&ouml;z kamaştırıcı bir tablosunu &ccedil;izişi... Gelecekteki M&uuml;sl&uuml;man kadın i&ccedil;in pratik bir hareket metodu ortaya koyuşu... O, kadın ve erkek olarak t&uuml;m insanları kuşatan İsl&acirc;m&icirc; d&uuml;ş&uuml;nce sistemini &ouml;z&uuml;mseyen doğal ve fıtr&icirc; bir &ouml;nderlik sergilemişti. Sonra K&ucirc;felilere hitaben yaptığı konuşması... İ&ccedil;lerinden bazılarının İmam H&uuml;seyin&#39;e karşı savaşmasından dolayı onları kınaması ve bunun kendileri i&ccedil;in tarih&icirc; bir utan&ccedil; olduğunu haykırması...</p>\n\n<p>\n	Bu rol&uuml;n &ouml;z&uuml; şudur: Hz. Zeynep (a.s), İmam H&uuml;seyin&#39;in ısl&acirc;hat&ccedil;ı hareketinin &ouml;nderliğini &uuml;stlenmişti. O, zalim y&ouml;netime karşı, y&uuml;kselen siyas&icirc;, k&uuml;lt&uuml;rel ve muhalif hareketin devamını sağlayan bir &ouml;nc&uuml;yd&uuml;. İnsanlara Kerbel&acirc; katliamının nasıl ger&ccedil;ekleştiğini anlatıyordu. H&uuml;seyin&#39;in hareketinin &uuml;mmetin ısl&acirc;hına y&ouml;nelik olduğunu vurguluyordu. Bu hareketiyle de M&uuml;sl&uuml;man kadının İsl&acirc;m&icirc; hareket i&ccedil;indeki misyonunun g&ouml;z kamaştırıcı bir &ouml;rneğini oluşturuyordu. Dolayısıyla, hakkın ve haklının savunmasında zorbalığa karşı m&uuml;cadele etme bakımından, Resulullah&#39;ın (s.a.a) masume kızı annesi Fatıma&#39;nın (a.s) &ccedil;izgisini s&uuml;rd&uuml;r&uuml;yordu. Bu da g&ouml;steriyor ki İsl&acirc;m&icirc; davet hareketi, Zeyneb&#39;in (a.s) ve annesi Fatıma&#39;nın (a.s) misyonunu, bir program dahilinde belirginleştirmek ve bu sayede M&uuml;sl&uuml;man kadının yerini, İsl&acirc;m&icirc; hayattaki sosyal ve k&uuml;lt&uuml;rel rol&uuml;n&uuml; iyice tespit etmek zorundadır. Bu sayede evrensel &ccedil;apta kadının misyonu bağlamında İsl&acirc;m&icirc; bir model sunulmuş olacaktır.</p>\n\n<p>\n	<strong>Kıble:</strong> Bulunduğumuz b&ouml;lgede Şi&icirc; ve S&uuml;nn&icirc;ler bir arada yaşamaktayız. Kerbel&acirc; hadisesini bu gibi b&ouml;lgelerde nasıl yaşamalı, yaşatmalı ve anlatmalıyız ki s&uuml;rt&uuml;şmelere sebep olmasın?</p>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	<strong>M. H. Fazlullah:</strong> Şi&icirc; olmayan M&uuml;sl&uuml;man halklara İmam H&uuml;seyin olgusunu anlatmanın en ideal y&ouml;ntemi, onu mezheb&icirc; &ccedil;er&ccedil;evenin dışına &ccedil;ıkarıp, İsl&acirc;m&icirc; şiarlar aracılığıyla İsl&acirc;m&icirc;/insan&icirc; bir &ccedil;er&ccedil;eveye oturtmaktır. İmam H&uuml;seyin&#39;in hareketinin siyas&icirc;, k&uuml;lt&uuml;rel, sosyal ve ahl&acirc;k&icirc; d&uuml;zlemde İsl&acirc;m d&uuml;nyasının pratiğinin değişmesine y&ouml;nelik değişimci bir hareket olduğunu g&ouml;zler &ouml;n&uuml;ne sermektir. Bunun i&ccedil;in İmam H&uuml;seyin&#39;in (a.s) kişiliğinin, dar mezheb&icirc; &ccedil;er&ccedil;eveden &ccedil;ıkarılıp geniş İsl&acirc;m&icirc; &ccedil;er&ccedil;eveye mal edilmesi ka&ccedil;ınılmazdır. &Ccedil;&uuml;nk&uuml; o, cennet gen&ccedil;lerinin efendisi ve b&uuml;t&uuml;n M&uuml;sl&uuml;manların imamıdır. Bu bağlamda Yezid&#39;in M&uuml;sl&uuml;manların meşru halifesi olduğu tezinin de &ccedil;&uuml;r&uuml;t&uuml;lmesi gerekir. &Ccedil;&uuml;nk&uuml; o, hi&ccedil;bir şer&#39;&icirc; nitelik taşımadığı gibi b&uuml;t&uuml;n M&uuml;sl&uuml;manlar tarafından da reddedilmektedir.</p>\n\n<p>\n	<strong>Kıble:</strong> D&uuml;nya &ccedil;apında fikirleriniz ve eserlerinizle tanınmış bir d&uuml;ş&uuml;n&uuml;r ve yazar olarak, okuyucularınıza neleri tavsiye edersiniz?</p>\n\n<p>\n	<strong>M. H. Fazlullah:</strong> D&uuml;nyadaki M&uuml;sl&uuml;man gen&ccedil;lere tavsiyem şudur: M&uuml;sl&uuml;man halkın, &ccedil;ağımızın getirdiği sorunlar muvacehesinde İsl&acirc;m&icirc; bir bilince sahip olmasına b&uuml;y&uuml;k &ouml;nem versinler. O zaman &ccedil;ağın getirdiği sayısız sorunlar, &ccedil;ok daha kolay &ccedil;&ouml;z&uuml;me kavuşabilir. &Ccedil;&uuml;nk&uuml; İsl&acirc;m, siyas&icirc;, sosyal, ekonomik ve k&uuml;lt&uuml;rel alanlarda evrensel &ccedil;&ouml;z&uuml;mler sunacak hareket metotlarının geliştirilmesine elverişlidir. Ayrıca, İsl&acirc;m&#39;ın temel ahl&acirc;k&icirc; değerlerine bağlılık anlamında dengeli bir şer&#39;&icirc; eğitim y&ouml;ntemi geliştirmeleri de son derece &ouml;nemlidir. Ki M&uuml;sl&uuml;man insan, her davranışında sırf Allah&#39;ın rızasını g&ouml;zeten bir yaklaşım i&ccedil;inde olsun. Sonra İsl&acirc;m&icirc; birliğin korunmasına da &ouml;zen g&ouml;stersinler. Birliklerini korumaya, aralarını d&uuml;zeltmeye ve birbirlerini Allah&#39;ın rızasına davet etmeye y&ouml;nelik &ccedil;abalar i&ccedil;inde olsunlar. İttifak ettikleri hususları &ouml;n pl&acirc;na &ccedil;ıkarıp, ihtil&acirc;flı meseleleri deşmekten ka&ccedil;ınsınlar. Allah&#39;ın şu ayetleri onlara şiar ve yol g&ouml;sterici olsun: <strong>&quot;Hepiniz Allah&#39;ın ipine sarılın; ayrılığa d&uuml;şmeyin.&quot;</strong><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> <strong>&quot;M&uuml;minler ancak kardeştirler. O h&acirc;lde kardeşlerinizin arasını d&uuml;zeltin.&quot;</strong><a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> <strong>&quot;Bir hususta &ccedil;ekişirseniz, onu Allah ve Resul&uuml;&#39;ne g&ouml;t&uuml;r&uuml;n...&quot;</strong><a href=\"#_edn6\" name=\"_ednref6\" title=\"\">[6]</a> Allah&#39;ın sel&acirc;mı, rahmeti ve bereketi &uuml;zerinize olsun. Sevgi ve dualarımla.</p>\n\n<p>\n	<strong>Kıble: </strong>Efendim, vaktiniz &ccedil;ok dar olmasına rağmen bize ayırdığınız zamandan dolayı teşekk&uuml;r eder, hizmetlerinizde y&uuml;ce Allah&#39;tan başarılar dileriz.</p>\n\n<p align=\"right\">\n	Şam / Mart 2002</p>\n\n<div>\n	&nbsp;\n	<hr align=\"left\" size=\"1\" width=\"33%\" />\n	<div id=\"edn1\">\n		<p>\n			<a href=\"#_ednref1\" name=\"_edn1\" title=\"\">[1]</a>- &Acirc;l-i İmr&acirc;n, 178</p>\n	</div>\n\n	<div id=\"edn2\">\n		<p>\n			<a href=\"#_ednref2\" name=\"_edn2\" title=\"\">[2]</a>- &Acirc;l-i İmr&acirc;n, 169</p>\n	</div>\n\n	<div id=\"edn3\">\n		<p>\n			<a href=\"#_ednref3\" name=\"_edn3\" title=\"\">[3]</a>- el-Luhuf, s.121.</p>\n	</div>\n\n	<div id=\"edn4\">\n		<p>\n			<a href=\"#_ednref4\" name=\"_edn4\" title=\"\">[4]</a>- &Acirc;l-i İmr&acirc;n, 103</p>\n	</div>\n\n	<div id=\"edn5\">\n		<p>\n			<a href=\"#_ednref5\" name=\"_edn5\" title=\"\">[5]</a>- Hucurat, 10</p>\n	</div>\n\n	<div id=\"edn6\">\n		<p>\n			<a href=\"#_ednref6\" name=\"_edn6\" title=\"\">[6]</a>- Nis&acirc;, 59</p>\n	</div>\n</div>','Emevîlerin Şam\'ından Ehlibeyt Şam\'ına...','','publish','closed','open','','emevilerin-samindan-ehlibeyt-samina','','','2020-05-08 13:19:19','2020-05-08 10:19:19','',0,'http://islamex.com/?p=3361',0,'post','',0);
INSERT INTO `maqa2posts` VALUES (3362,1,'2020-05-08 13:19:19','2020-05-08 10:19:19','<h5 style=\"text-align: right;\">\n	SEYYİD MUHAMMED ŞEFİ&Icirc;</h5>\n\n<h3>\n	Dalgalansın Kerbel&acirc; Sultanı&#39;nın bayrağı</h3>\n\n<h3 align=\"left\">\n	Ebed&icirc; olsun apa&ccedil;ık Kerbel&acirc; fethi</h3>\n\n<h3 align=\"left\">\n	Dedi halası katlig&acirc;hda İmam Seccad&rsquo;a:</h3>\n\n<h3 align=\"left\">\n	&quot;G&ouml;rs&uuml;n d&uuml;nya Kerbel&acirc;&rsquo;nın parlayan azametini</h3>\n\n<h3 align=\"left\">\n	Bu ateş alevlenir t&uuml;m zamanlarda</h3>\n\n<h3 align=\"left\">\n	Kurumaz asla coşan Kerbel&acirc; &ccedil;eşmesi&quot;</h3>\n\n<h3 align=\"left\">\n	Şam sarayında ş&ouml;yle dedi Yezid&rsquo;e</h3>\n\n<h3 align=\"left\">\n	Zeynep, Kerbel&acirc;&rsquo;nın s&ouml;zc&uuml;s&uuml;:</h3>\n\n<h3 align=\"left\">\n	&quot;Yetmez senin g&uuml;c&uuml;n kıyamımızı alt etmeye</h3>\n\n<h3 align=\"left\">\n	Hazan yok Kerbel&acirc;&rsquo;nın bahar mevsiminde&quot; <a href=\"#_edn1\" name=\"_ednref1\" title=\"\"><strong>[1]</strong></a></h3>\n\n<p>\n	&nbsp;</p>\n\n<p>\n	Tarihin seyrini değiştiren Kerbel&acirc; kıyamına ş&uuml;pheyle bakan insanlar, sonunda birka&ccedil; gruba ayrıldılar:</p>\n\n<ol>\n	<li value=\"NaN\">\n		Bazıları, İmam H&uuml;seyin (a.s)&rsquo;ın katı d&uuml;şmanları arasında yer aldılar.</li>\n	<li value=\"NaN\">\n		Bazıları, İmam H&uuml;seyin (a.s)&rsquo;a katıldılar.</li>\n	<li value=\"NaN\">\n		Bazıları, daha sonra İmam&rsquo;ın intikamını almak i&ccedil;in kıyam ettiler.</li>\n	<li value=\"NaN\">\n		Bazıları, ne İmam&rsquo;a, ne de İmam&rsquo;ın intikamını almak &uuml;zere kıyam edenlere katıldılar ve dolaylı olarak batıl saflarda yer aldılar.</li>\n	<li value=\"NaN\">\n		Bazıları da, ne hakka, ne de batıla yardım etmeyip tarafsız kaldılar.</li>\n</ol>\n\n<p>\n	Bu kısa incelemede, &uuml;stte ge&ccedil;en gruplarda yer alan bazı kişilerin nasıl bir sonla karşılaştıklarını g&ouml;receksiniz.</p>\n\n<h4>\n	1- H&uuml;r b. Yezid-i Riyah&icirc;</h4>\n\n<p>\n	Ubeydullah b. Ziyad, &ldquo;İbn-i Numeyr&rdquo;i K&ucirc;fe&rsquo;yi korumakla g&ouml;revlendirdi. İbn-i Numeyr, kararlı bir şekilde, emri altındaki kalabalık bir orduyla g&ouml;revini yapmaya başladı. Bu ama&ccedil;la savaş&ccedil;ı, asker&icirc; konularda tecr&uuml;beli ve liyakatli bir kişi olan &ldquo;H&uuml;r b. Yezid-i Riyah&icirc;&rdquo;yi, inkıl&acirc;p kervanının yolunu kesmesi i&ccedil;in bin s&uuml;variyle birlikte &ldquo;Kadisiye&rdquo;den Kerbel&acirc;&rsquo;ya g&ouml;nderdi. &ldquo;Batn-i Akabe&rdquo; diye tanınan b&ouml;lgeden &ldquo;Şeraf &rdquo; b&ouml;lgesine hareket etmekte olan İmam (a.s), yanındakilere daha fazla su almaları emrini verdi. Yolun yarısında H&uuml;rr&rsquo;&uuml;n ordusu ulaştı ve İmam H&uuml;seyin (a.s)&rsquo;ın kafilesinin yakınında konuşlandı. İmam (a.s), atlarıyla birlikte H&uuml;rr&rsquo;&uuml;n ordusuna su verilmesini emretti. &Ouml;ğle vakti İmam (a.s) beraberindekilerle birlikte cemaat namazına durduklarında, H&uuml;r ve emri altındaki askerler de İmam&rsquo;a iktida ettiler.</p>\n\n<p>\n	İmam H&uuml;seyin (a.s) namaza başlamadan &ouml;nce, topluluğun karşısında durarak ve dikkatini H&uuml;rr&rsquo;&uuml;n ordusuna odaklamış vaziyette ş&ouml;yle buyurdular:</p>\n\n<p>\n	&ldquo;Ey millet! Ben sizin davetiniz ve el&ccedil;ilerinizin isteğiyle bu diyara geldim. Eğer davetinizden vazge&ccedil;tiyseniz, kendi diyarıma d&ouml;nerim.&rdquo;</p>\n\n<p>\n	Kimseden bir cevap &ccedil;ıkmadı ve İmam (a.s) &ouml;ğle namazını cemaatle eda etti. İkindi namazını da aynı şekilde eda ettikten sonra topluluğa d&ouml;n&uuml;p ş&ouml;yle buyurdu:</p>\n\n<p>\n	&ldquo;Sizler eğer il&acirc;h&icirc; takvayı ilke edinir ve hak ehlini tanırsanız, Allah sizden razı olacaktır. Biz Muhammed Ehl-i Beyti, vel&acirc;yete ve toplumu y&ouml;netmeye daha evl&acirc;yız. Benim gelişimden hoşnut değilseniz, geri d&ouml;nerim.&rdquo;</p>\n\n<p>\n	O sırada H&uuml;r ortaya atılıp ş&ouml;yle dedi: &ldquo;Benim mektuplardan ve el&ccedil;ilerden haberim yok.&rdquo;</p>\n\n<p>\n	İmam (a.s), K&ucirc;fe halkından gelen mektupların g&ouml;sterilmesini emretti.</p>\n\n<p>\n	H&uuml;r: &ldquo;Ben mektup yazanlardan değilim ve sizi Ubeydullah&rsquo;a teslim etmekle g&ouml;revliyim.&rdquo;</p>\n\n<p>\n	İmam: <em>&ldquo;&Ouml;l&uuml;m sana bu amacına ulaşmandan daha yakındır.&rdquo;</em></p>\n\n<p>\n	O esnada İmam (a.s) y&acirc;r&acirc;nına hareket emri verdi; ama H&uuml;r engel oldu. İmam ş&ouml;yle buyurdu: <em>&ldquo;Anan yasına otursun, bizden ne istiyorsun?&rdquo;</em></p>\n\n<p>\n	H&uuml;r: &ldquo;Kim anamı bu şekilde ansaydı, ben de aynı şekilde karşılık verirdim; ama ne yapayım ki anan Zehra&rsquo;dır ve iyilikle anmak gerek. Bana savaşmam emredilmedi; sana tavsiyem: D&ouml;nme, K&ucirc;fe&rsquo;ye de gitme ve Ubeydullah&rsquo;tan mektubuma cevap gelene kadar &uuml;&ccedil;&uuml;nc&uuml; bir yol se&ccedil;.&rdquo;</p>\n\n<p>\n	İmam kabul etti; &ldquo;Uzeyb&rdquo; ve &ldquo;Kadisiye&rdquo; yolundan ilerledi; ve nihayet &ldquo;Kasr-ı Ben&icirc; Mukatil&rdquo; diye bilinen yerde Ubeydullah&rsquo;ın cevabı H&uuml;rr&rsquo;e ulaştı. Mektupta H&uuml;rr&rsquo;e; &ldquo;H&uuml;seyin ve y&acirc;r&acirc;nını susuz ve &ccedil;orak bir &ccedil;&ouml;le yerleştir.&rdquo; emrini vermişti.<a href=\"#_edn2\" name=\"_ednref2\" title=\"\">[2]</a></p>\n\n<p>\n	İmam (a.s), hareketinin devamında Kerbel&acirc;&rsquo;da konakladılar. O sırada H&uuml;r, Ubeydullah&rsquo;a g&ouml;nderdiği mektupta ş&ouml;yle yazdı: &ldquo;Şu an H&uuml;seyin b. Ali, yakınlarıyla birlikte Kerbel&acirc;&rsquo;ya indiler. Eğer onunla savaşmayı d&uuml;ş&uuml;n&uuml;yorsan, beni mazur g&ouml;r; benim bu işi yapacak g&uuml;c&uuml;m yok.&rdquo;<a href=\"#_edn3\" name=\"_ednref3\" title=\"\">[3]</a></p>\n\n<p>\n	H&uuml;rr&rsquo;&uuml;n mektubu Ubeydullah&rsquo;a ulaşınca, ordu komutasına &Ouml;mer b. Sa&rsquo;d&rsquo;ı getirdi.</p>\n\n<p>\n	Aşura g&uuml;n&uuml; gelip &ccedil;attı. Hak-batıl savaşının kızıştığı sırada, H&uuml;r, İmam H&uuml;seyin (a.s)&rsquo;ın mazlumiyet ve yardım isteme sesini duydu: <em>&ldquo;Allah i&ccedil;in bize yardım edecek kimse yok mu? Resulullah&rsquo;ın haremini savunacak kimse yok mu?&rdquo;</em><a href=\"#_edn4\" name=\"_ednref4\" title=\"\">[4]</a> Gaflet uykusundan uyandı. Tarih&ccedil;ilerden biri bu bağlamda ş&ouml;yle yazar: &ldquo;İmam (a.s), Şebes b. Rib&rsquo;&icirc;, Kays b. Eş&rsquo;as ve Zeyd b. Haris gibi &Ouml;mer b. Sa&rsquo;d&rsquo;ın ordu komutanlarına hitaben; <em>&ldquo;Sizler değil miydiniz bana mektup yazanlar?!&rdquo;</em> buyurduğunda ve onların utanmazca; &ldquo;Bizim haberimiz yok!&rdquo; dediklerinde, H&uuml;r hemen cevap verdi: &ldquo;Evet yazdık! Batıl ve ehli Allah&rsquo;ın rahmetinden uzak olsun! Ben d&uuml;nyayı ahirete tercih etmeyeceğim.&rdquo;<a href=\"#_edn5\" name=\"_ednref5\" title=\"\">[5]</a> Tarih&ccedil;ilerden bazısı H&uuml;rr&rsquo;&uuml;n d&ouml;rt bin kişilik s&uuml;vari birliğinin komutanı olduğunu, makamını hi&ccedil;e sayarak İmam&rsquo;ın huzuruna varıp ayaklarına kapanarak t&ouml;vbe ettiğini yazar.<a href=\"#_edn6\" name=\"_ednref6\" title=